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涉及修观的中部111经

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发表于 2015-9-25 10:34:45 | 显示全部楼层 |阅读模式
本帖最后由 metta 于 2015-9-26 14:29 编辑

中部111经/逐步经(逐步品[12])(庄春江译)
  我听到这样:
  有一次,世尊住在舍卫城祇树林给孤独园。
  在那里,世尊召唤比丘们:「比丘们!」
  「尊师!」那些比丘回答世尊。
  世尊这么说:
  「比丘们!舍利弗是贤智者;比丘们!舍利弗是大慧者;比丘们!舍利弗是广慧者;比丘们!舍利弗是捷慧者;比丘们!舍利弗是速慧者;比丘们!舍利弗是利慧者;比丘们!舍利弗是洞察慧者,比丘们!舍利弗半个月观逐步法之观,比丘们!在那里,这是舍利弗的逐步法之观:
  比丘们!这里,舍利弗从离欲、离不善法后,进入后住于有寻、有伺,离而生喜、乐的初禅,凡在初禅中的法:寻、伺、喜、乐、一心,触、受、想、思、心,欲、胜解(决心)、活力、念、平静、作意,他的那些法逐步地被确定,那些法生起被知道、出现被知道、灭没被知道,他这么了知:『这些法确实是这样,不存在后出现,存在后消失。』他在那些法上以离被限制之心住于不接近、不排斥、不依止、不执着、自由、离缚,他了知:『有更上的出离。』以多修习那个,他就[确认]有像这样[更上出离]的存在。
  再者,比丘们!舍利弗以寻与伺的平息,自信,一心,进入后住于无寻、无伺,定而生喜、乐的第二禅,凡在第二禅中的法:自信、喜、乐、一心,触、受、想、思、心,欲、胜解、活力、念、平静、作意,他的那些法逐步地被确定,那些法生起被知道、出现被知道、灭没被知道,他这么了知:『这些法确实是这样,不存在后出现,存在后消失。』他在那些法上以离被限制之心住于不接近、不排斥、不依止、不执着、自由、离缚,他了知:『有更上的出离。』以多修习那个,他就[确认]有像这样[更上出离]的存在。
  再者,比丘们!舍利弗以喜的褪去与住于平静,正念、正知,以身体感受乐,进入后住于这圣弟子宣说:『他是平静、专注、住于乐者』的第三禅,凡在第三禅中的法:乐、念、正知、一心,触、受、想、思、心,欲、胜解、活力、念、平静、作意,他的那些法逐步地被确定,那些法生起被知道、出现被知道、灭没被知道,他这么了知:『这些法确实是这样,不存在后出现,存在后消失。』他在那些法上以离被限制之心住于不接近、不排斥、不依止、不执着、自由、离缚,他了知:『有更上的出离。』以多修习那个,他就[确认]有像这样[更上出离]的存在。
  再者,比丘们!舍利弗以乐的舍断与苦的舍断,及以之前喜悦与忧的灭没,进入后住于不苦不乐,由平静而正念遍净的第四禅,凡在第四禅中的法:平静、不苦不乐受、以已宁静状态而心的不思惟、遍净念、一心,触、受、想、思、心,欲、胜解、活力、念、平静、作意,他的那些法逐步地被确定,那些法生起被知道、出现被知道、灭没被知道,他这么了知:『这些法确实是这样,不存在后出现,存在后消失。』他在那些法上以离被限制之心住于不接近、不排斥、不依止、不执着、自由、离缚,他了知:『有更上的出离。』以多修习那个,他就[确认]有像这样[更上出离]的存在。
  再者,比丘们!舍利弗以一切色想的超越,以有对想的灭没,以不作意种种想[而知]:『虚空是无边的』,进入后住于虚空无边处,凡在虚空无边处中的法:虚空无边处之想、一心,触、受、想、思、心,欲、胜解、活力、念、平静、作意,他的那些法逐步地被确定,那些法生起被知道、出现被知道、灭没被知道,他这么了知:『这些法确实是这样,不存在后出现,存在后消失。』他在那些法上以离被限制之心住于不接近、不排斥、不依止、不执着、自由、离缚,他了知:『有更上的出离。』以多修习那个,他就[确认]有像这样[更上出离]的存在。
  再者,比丘们!舍利弗以一切虚空无边处的超越[而知]:『识是无边的』,进入后住于识无边处,凡在识无边处中的法:识无边处之想、一心,触、受、想、思、心,欲、胜解、活力、念、平静、作意,他的那些法逐步地被确定,那些法生起被知道、出现被知道、灭没被知道,他这么了知:『这些法确实是这样,不存在后出现,存在后消失。』他在那些法上以离被限制之心住于不接近、不排斥、不依止、不执着、自由、离缚,他了知:『有更上的出离。』以多修习那个,他就[确认]有像这样[更上出离]的存在。
  再者,比丘们!舍利弗以一切识无边处的超越[而知]:『什么都没有』,进入后住于无所有处,凡在无所有处中的法:无所有处之想、一心,触、受、想、思、心,欲、胜解、活力、念、平静、作意,他的那些法逐步地被确定,那些法生起被知道、出现被知道、灭没被知道,他这么了知(tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti:『这些法确实是这样,不存在后出现,存在后消失。』他在那些法上以离被限制之心住于不接近、不排斥、不依止、不执着、自由、离缚,他了知:『有更上的出离。』以多修习那个,他就[确认]有像这样[更上出离]的存在。
  再者,比丘们!舍利弗以一切无所有处的超越,进入后住于非想非非想处,他从那个等至正念地出来,从那个等至正念地出来后,凡已过去、已灭、已变易的法,他看见那些法,他这么了知(So tāya samāpattiyā sato vuṭṭhahati. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati :『这些法确实是这样,不存在后出现,存在后消失。』他在那些法上以离被限制之心住于不接近、不排斥、不依止、不执着、自由、离缚,他了知:『有更上的出离。』以多修习那个,他就[确认]有像这样[更上出离]的存在。
  再者,比丘们!舍利弗以一切非想非非想处的超越,进入后住于想受灭,他以慧看见后,他的烦恼被灭尽。他从那个等至正念地出来,从那个等至正念地出来后,凡已过去、已灭、已变易的法,他看见那些法,他这么了知:『这些法确实是这样,不存在后出现,存在后消失。』他在那些法上以离被限制之心住于不接近、不排斥、不依止、不执着、自由、离缚,他了知:『没有更上的出离。』以多修习那个,他就[确认]没有像这样[更上出离]的存在。
  比丘们!当正确地说时,凡能说:『他在圣戒上已到达自在,已到达完美;在圣定上已到达自在,已到达完美;在圣慧上已到达自在,已到达完美;在圣解脱上已到达自在,已到达完美。』者,那正是舍利弗,当正确地说时,他能说:『他在圣戒上已到达自在,已到达完美;在圣定上已到达自在,已到达完美;在圣慧上已到达自在,已到达完美;在圣解脱上已到达自在,已到达完美。』比丘们!当正确地说时,凡能说:『他是世尊的亲生子、从口所生、从法所生、从法所化、法的继承人、非物质的继承人。』者,那正是舍利弗,当正确地说时,他能说:『他是世尊的亲生子、从口所生、从法所生、从法所化、法的继承人、非物质的继承人。』比丘们!舍利弗正完全地使已被如来转动的无上法轮随转起。」
  这就是世尊所说,悦意的那些比丘欢喜世尊所说。
  逐步经第一终了。
个人新浪博客 http://blog.sina.com.cn/bhavana

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 楼主| 发表于 2015-10-3 20:31:42 | 显示全部楼层
本帖最后由 metta 于 2015-10-3 21:55 编辑

从PCED里把义注的巴利文拷贝过来,因为现在有很多贤友在学巴利语,又有一些尊者对此经的开示会引用义注。

2. Anupadavaggo

1. Anupadasuttavaṇṇanā

93. Evaṃ me sutanti anupadasuttaṃ. Tattha etadavocāti etaṃ (paṭi. ma. 3.4) ‘‘ paṇḍito ’’ tiādinā nayena dhammasenāpatisāriputtattherassa guṇakathaṃ avoca. Kasmā? Avasesattheresu hi mahāmoggallānattherassa iddhimāti guṇo pākaṭo, mahākassapassa dhutavādoti, anuruddhattherassa dibbacakkhukoti, upālittherassa vinayadharoti, revatattherassa jhāyī jhānābhiratoti, ānandattherassa bahussutoti. Evaṃ tesaṃ tesaṃ therānaṃ te te guṇā pākaṭā, sāriputtattherassa pana apākaṭā. Kasmā? Paññavato hi guṇā na sakkā akathitā jānituṃ. Iti bhagavā ‘‘ sāriputtassa guṇe kathessāmī ’’ ti sabhāgaparisāya sannipātaṃ āgamesi. Visabhāgapuggalānañhi santike vaṇṇaṃ kathetuṃ na vaṭṭati, te vaṇṇe kathiyamāne avaṇṇameva kathenti. Imasmiṃ pana divase therassa sabhāgaparisā sannipati, tassā sannipatitabhāvaṃ disvā satthā vaṇṇaṃ kathento imaṃ desanaṃ ārabhi.

Tattha paṇḍitoti dhātukusalatā āyatanakusalatā paṭiccasamuppādakusalatā ṭhānāṭṭhānakusalatāti imehi catūhi kāraṇehi paṇḍito. Mahāpaññotiādīsu mahāpaññādīhi samannāgatoti attho.

Tatridaṃ mahāpaññādīnaṃ nānattaṃ – tattha katamā mahāpaññā? Mahante sīlakkhandhe pariggaṇhātīti mahāpaññā, mahante samādhikkhandhe, paññākkhandhe, vimuttikkhandhe, vimuttiñāṇadassanakkhandhe pariggaṇhātīti mahāpaññā, mahantāni ṭhānāṭṭhānāni, mahantā vihārasamāpattiyo, mahantāni ariyasaccāni, mahante satipaṭṭhāne, sammappadhāne, iddhipāde, mahantāni indriyāni, balāni, bojjhaṅgāni, mahante ariyamagge, mahantāni sāmaññaphalāni, mahantā abhiññāyo, mahantaṃ paramatthaṃ nibbānaṃ pariggaṇhātīti mahāpaññā.

Katamā puthupaññā, puthu nānākhandhesu ñāṇaṃ pavattatīti puthupaññā. Puthu nānādhātūsu, puthu nānāāyatanesu, puthu nānāatthesu, puthu nānāpaṭiccasamuppādesu, puthu nānāsuññatamanupalabbhesu, puthu nānāatthesu, dhammesu, niruttīsu, paṭibhānesu, puthu nānāsīlakkhandhesu, puthu nānāsamādhi-paññā-vimutti-vimuttiñāṇadassanakkhandhesu, puthu nānāṭhānāṭṭhānesu, puthu nānāvihārasamāpattīsu, puthu nānāariyasaccesu, puthu nānāsatipaṭṭhānesu, sammappadhānesu, iddhipādesu, indriyesu, balesu, bojjhaṅgesu, puthu nānāariyamaggesu, sāmaññaphalesu, abhiññāsu, puthu nānājanasādhāraṇe dhamme samatikkamma paramatthe nibbāne ñāṇaṃ pavattatīti puthupaññā.

Katamā hāsapaññā, idhekacco hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo sīlaṃ paripūreti, indriyasaṃvaraṃ paripūreti, bhojane mattaññutaṃ, jāgariyānuyogaṃ, sīlakkhandhaṃ, samādhikkhandhaṃ, paññākkhandhaṃ, vimuttikkhandhaṃ, vimuttiñāṇadassanakkhandhaṃ paripūretīti hāsapaññā. Hāsabahulo pāmojjabahulo ṭhānāṭṭhānaṃ paṭivijjhati, hāsabahulo vihārasamāpattiyo paripūretīti hāsapaññā, hāsabahulo ariyasaccāni paṭivijjhati. Satipaṭṭhāne, sammappadhāne, iddhipāde, indriyāni, balāni, bojjhaṅgāni, ariyamaggaṃ bhāvetīti hāsapaññā, hāsabahulo sāmaññaphalāni sacchikaroti, abhiññāyo paṭivijjhatīti hāsapaññā, hāsabahulo vedatuṭṭhipāmojjabahulo paramatthaṃ nibbānaṃ sacchikarotīti hāsapaññā.

Katamā javanapaññā, yaṃkiñci rūpaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā, sabbaṃ rūpaṃ aniccato khippaṃ javatīti javanapaññā. Dukkhato khippaṃ… anattato khippaṃ javatīti javanapaññā. Yā kāci vedanā…pe… yaṃkiñci viññāṇaṃ atītānāgatapaccuppannaṃ…pe… sabbaṃ viññāṇaṃ aniccato dukkhato anattato khippaṃ javatīti javanapaññā. Cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccato dukkhato anattato khippaṃ javatīti javanapaññā. Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenāti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā rūpanirodhe nibbāne khippaṃ javatīti javanapaññā. Vedanā, saññā, saṅkhārā, viññāṇaṃ, cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena…pe… vibhūtaṃ katvā jarāmaraṇanirodhe nibbāne khippaṃ javatīti javanapaññā. Rūpaṃ atītānāgatapaccuppannaṃ…pe… viññāṇaṃ. Cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā jarāmaraṇanirodhe nibbāne khippaṃ javatīti javanapaññā.

Katamā tikkhapaññā, khippaṃ kilese chindatīti tikkhapaññā. Uppannaṃ kāmavitakkaṃ nādhivāseti, uppannaṃ byāpādavitakkaṃ, uppannaṃ vihiṃsāvitakkaṃ, uppannuppanne pāpake akusale dhamme, uppannaṃ rāgaṃ, dosaṃ, mohaṃ, kodhaṃ, upanāhaṃ, makkhaṃ, paḷāsaṃ, issaṃ, macchariyaṃ, māyaṃ, sāṭheyyaṃ, thambhaṃ, sārambhaṃ, mānaṃ, atimānaṃ, madaṃ, pamādaṃ, sabbe kilese, sabbe duccarite, sabbe abhisaṅkhāre, sabbe bhavagāmikamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti tikkhapaññā. Ekasmiṃ āsane cattāro ariyamaggā, cattāri sāmaññaphalāni, catasso paṭisambhidāyo, cha ca abhiññāyo adhigatā honti sacchikatā passitā paññāyāti tikkhapaññā.

Katamā nibbedhikapaññā, idhekacco sabbasaṅkhāresu ubbegabahulo hoti uttāsabahulo ukkaṇṭhanabahulo aratibahulo anabhiratibahulo bahimukho na ramati sabbasaṅkhāresu, anibbiddhapubbaṃ appadālitapubbaṃ lobhakkhandhaṃ nibbijjhati padāletīti nibbedhikapaññā. Anibbiddhapubbaṃ appadālitapubbaṃ dosakkhandhaṃ, mohakkhandhaṃ, kodhaṃ, upanāhaṃ…pe… sabbe bhavagāmikamme nibbijjhati padāletīti nibbedhikapaññā.

Anupadadhammavipassananti samāpattivasena vā jhānaṅgavasena vā anupaṭipāṭiyā dhammavipassanaṃ vipassati, evaṃ vipassanto addhamāsena arahattaṃ patto. Mahāmoggallānatthero pana sattahi divasehi. Evaṃ santepi sāriputtatthero mahāpaññavantataro. Mahāmoggallānatthero hi sāvakānaṃ sammasanacāraṃ yaṭṭhikoṭiyā uppīḷento viya ekadesameva sammasanto satta divase vāyamitvā arahattaṃ patto. Sāriputtatthero ṭhapetvā buddhānaṃ paccekabuddhānañca sammasanacāraṃ sāvakānaṃ sammasanacāraṃ nippadesaṃ sammasi. Evaṃ sammasanto addhamāsaṃ vāyami. Arahattañca kira patvā aññāsi – ‘‘ ṭhapetvā buddhe ca paccekabuddhe ca añño sāvako nāma paññāya mayā pattabbaṃ pattuṃ samattho nāma na bhavissatī ’’ ti. Yathā hi puriso veḷuyaṭṭhiṃ gaṇhissāmīti mahājaṭaṃ veḷuṃ disvā jaṭaṃ chindantassa papañco bhavissatīti antarena hatthaṃ pavesetvā sampattameva yaṭṭhiṃ mūle ca agge ca chinditvā ādāya pakkameyya, so kiñcāpi paṭhamataraṃ gacchati, yaṭṭhiṃ pana sāraṃ vā ujuṃ vā na labhati. Aparo ca tathārūpameva veṇuṃ disvā ‘‘ sace sampattaṃ yaṭṭhiṃ gaṇhissāmi, sāraṃ vā ujuṃ vā na labhissāmī ’’ ti kacchaṃ bandhitvā mahantena satthena veṇujaṭaṃ chinditvā sārā ceva ujū ca yaṭṭhiyo uccinitvā ādāya pakkameyya. Ayaṃ kiñcāpi pacchā gacchati, yaṭṭhiyo pana sārā ceva ujū ca labhati. Evaṃsampadamidaṃ veditabbaṃ imesaṃ dvinnaṃ therānaṃ padhānaṃ.

Evaṃ pana addhamāsaṃ vāyamitvā dhammasenāpati sāriputtatthero sūkarakhataleṇadvāre bhāgineyyassa dīghanakhaparibbājakassa vedanāpariggahasuttante desiyamāne dasabalaṃ bījayamāno ṭhito desanānusārena ñāṇaṃ pesetvā pabbajitadivasato pannarasame divase sāvakapāramiñāṇassa matthakaṃ patvā sattasaṭṭhi ñāṇāni paṭivijjhitvā soḷasavidhaṃ paññaṃ anuppatto.

Tatridaṃ, bhikkhave, sāriputtassa anupadadhammavipassanāyāti yā anupadadhammavipassanaṃ vipassatīti anupadadhammavipassanā vuttā, tatra anupadadhammavipassanāya sāriputtassa idaṃ hoti. Idāni vattabbaṃ taṃ taṃ vipassanākoṭṭhāsaṃ sandhāyetaṃ vuttaṃ.

94. Paṭhame jhāneti ye paṭhame jhāne antosamāpattiyaṃ dhammā. Tyāssāti te assa. Anupadavavatthitā hontīti anupaṭipāṭiyā vavatthitā paricchinnā ñātā viditā honti. Kathaṃ? Thero hi te dhamme olokento abhiniropanalakkhaṇo vitakko vattatīti jānāti. Tathā anumajjanalakkhaṇo vicāro, pharaṇalakkhaṇā pīti, sātalakkhaṇaṃ sukhaṃ, avikkhepalakkhaṇā cittekaggatā, phusanalakkhaṇo phasso vedayitalakkhaṇā vedanā, sañjānanalakkhaṇā saññā, cetayitalakkhaṇā cetanā, vijānanalakkhaṇaṃ viññāṇaṃ, kattukamyatālakkhaṇo chando, adhimokkhalakkhaṇo adhimokkho, paggāhalakkhaṇaṃ vīriyaṃ upaṭṭhānalakkhaṇā sati, majjhattalakkhaṇā upekkhā, anunayamanasikāralakkhaṇo manasikāro vattatīti jānāti. Evaṃ jānaṃ abhiniropanaṭṭhena vitakkaṃ sabhāvato vavatthapeti…pe… anunayamanasikāraṇaṭṭhena manasikāraṃ sabhāvabhāvato vavatthapeti. Tena vuttaṃ ‘‘ tyāssa dhammā anupadavavatthitā hontī ’’ ti.

Viditā uppajjantīti uppajjamānā viditā pākaṭāva hutvā uppajjanti. Viditā upaṭṭhahantīti tiṭṭhamānāpi viditā pākaṭāva hutvā tiṭṭhanti. Viditā abbhatthaṃ gacchantīti nirujjhamānāpi viditā pākaṭāva hutvā nirujjhanti. Ettha pana taṃñāṇatā ceva ñāṇabahutā ca mocetabbā. Yathā hi teneva aṅgulaggena taṃ aṅgulaggaṃ na sakkā phusituṃ, evameva teneva cittena tassa cittassa uppādo vā ṭhiti vā bhaṅgo vā na sakkā jānitunti. Evaṃ tāva taṃñāṇatā mocetabbā. Yadi pana dve cittāni ekato uppajjeyyuṃ, ekena cittena ekassa uppādo vā ṭhiti vā bhaṅgo vā sakkā bhaveyya jānituṃ. Dve pana phassā vā vedanā vā saññā vā cetanā vā cittāni vā ekato uppajjanakāni nāma natthi, ekekameva uppajjati. Evaṃ ñāṇabahutā mocetabbā. Evaṃ sante kathaṃ? Mahātherassa antosamāpattiyaṃ soḷasa dhammā viditā pākaṭā hontīti. Vatthārammaṇānaṃ pariggahitatāya. Therena hi vatthu ceva ārammaṇañca pariggahitaṃ, tenassa tesaṃ dhammānaṃ uppādaṃ āvajjantassa uppādo pākaṭo hoti, ṭhānaṃ āvajjantassa ṭhānaṃ pākaṭaṃ hoti, bhedaṃ āvajjantassa bhedo pākaṭo hoti. Tena vuttaṃ ‘‘ viditā uppajjanti viditā upaṭṭhahanti viditā abbhatthaṃ gacchantī ’’ ti. Ahutvā sambhontīti iminā udayaṃ passati. Hutvā paṭiventīti iminā vayaṃ passati.

Anupāyoti rāgavasena anupagamano hutvā. Anapāyoti paṭighavasena anapagato. Anissitoti taṇhādiṭṭhinissayehi anissito. Appaṭibaddhoti chandarāgena abaddho. Vippamuttoti kāmarāgato vippamutto. Visaṃyuttoti catūhi yogehi sabbakilesehi vā visaṃyutto. Vimariyādīkatenāti nimmariyādīkatena. Cetasāti evaṃvidhena cittena viharati.

Tattha dve mariyādā kilesamariyādā ca ārammaṇamariyādā ca. Sace hissa antosamāpattiyaṃ pavatte soḷasa dhamme ārabbha rāgādayo uppajjeyyuṃ, kilesamariyādā tena katā bhaveyya, tesu panassa ekopi na uppannoti kilesamariyādā natthi. Sace panassa antosamāpattiyaṃ pavatte soḷasa dhamme āvajjantassa ekacce āpāthaṃ nāgaccheyyuṃ. Evamassa ārammaṇamariyādā bhaveyyuṃ. Te panassa soḷasa dhamme āvajjantassa āpāthaṃ anāgatadhammo nāma natthīti ārammaṇamariyādāpi natthi.

Aparāpi dve mariyādā vikkhambhanamariyādā ca samucchedamariyādā ca. Tāsu samucchedamariyādā upari āgamissati, imasmiṃ pana ṭhāne vikkhambhanamariyādā adhippetā. Tassa vikkhambhitapaccanīkattā natthīti vimariyādikatena cetasā viharati.

Uttari nissaraṇanti ito uttari nissaraṇaṃ. Aññesu ca suttesu ‘‘ uttari nissaraṇa ’’ nti nibbānaṃ vuttaṃ, idha pana anantaro viseso adhippetoti veditabbo. Tabbahulīkārāti tassa pajānanassa bahulīkaraṇena. Atthitvevassa hotīti tassa therassa atthītiyeva daḷhataraṃ hoti. Iminā nayena sesavāresupi attho veditabbo.

Dutiyavāre pana sampasādanaṭṭhena sampasādo. Sabhāvato vavatthapeti.

Catutthavāre upekkhāti sukhaṭṭhāne vedanupekkhāva. Passaddhattā cetaso anābhogoti yo so ‘‘ yadeva tattha sukha ’’ nti cetaso ābhogo, etenetaṃ oḷārikamakkhāyatīti evaṃ passaddhattā cetaso anābhogo vutto, tassa abhāvāti attho. Satipārisuddhīti parisuddhāsatiyeva. Upekkhāpi pārisuddhiupekkhā.

95. Sato vuṭṭhahatīti satiyā samannāgato ñāṇena sampajāno hutvā vuṭṭhāti. Te dhamme samanupassatīti yasmā nevasaññānāsaññāyatane buddhānaṃyeva anupadadhammavipassanā hoti, na sāvakānaṃ, tasmā ettha kalāpavipassanaṃ dassento evamāha.

Paññāya cassa disvā āsavā parikkhīṇā hontīti maggapaññāya cattāri saccāni disvā cattāro āsavā khīṇā honti. Sāriputtattherassa samathavipassanaṃ yuganaddhaṃ āharitvā arahattaṃ pattavāropi atthi, nirodhasamāpattisamāpannavāropi. Arahattaṃ pattavāro idha gahito, nirodhaṃ pana ciṇṇavasitāya aparāparaṃ samāpajjissatīti vadanti.

Tatthassa yasmiṃ kāle nirodhasamāpatti sīsaṃ hoti, nirodhassa vāro āgacchati, phalasamāpatti gūḷhā hoti. Yasmiṃ kāle phalasamāpatti sīsaṃ hoti, phalasamāpattiyā vāro āgacchati, nirodhasamāpatti gūḷhā hoti. Jambudīpavāsino therā pana vadanti ‘‘ sāriputtatthero samathavipassanaṃ yuganaddhaṃ āharitvā anāgāmiphalaṃ sacchikatvā nirodhaṃ samāpajji, nirodhā vuṭṭhāya arahattaṃ patto ’’ ti. Te dhammeti antosamāpattiyaṃ pavatte tisamuṭṭhānikarūpadhamme, heṭṭhā nevasaññānāsaññāyatanasamāpattiyaṃ pavattadhamme vā. Tepi hi imasmiṃ vāre vipassitabbadhammāva, tasmā te vā vipassatīti dassetuṃ idaṃ vuttanti veditabbaṃ.

97. Vasippatoti ciṇṇavasitaṃ patto. Pāramippattoti nipphattiṃ patto. Orasotiādīsu thero bhagavato ure nibbattasaddaṃ sutvā jātoti oraso, mukhena pabhāvitaṃ saddaṃ sutvā jātoti mukhato jāto, dhammena pana jātattā nimmitattā dhammajo dhammanimmito, dhammadāyassa ādiyanato dhammadāyādo, āmisadāyassa anādiyanato no āmisadāyādoti veditabbo. Sesaṃ sabbattha uttānamevāti.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

Anupadasuttavaṇṇanā niṭṭhitā.

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 楼主| 发表于 2015-10-3 20:44:38 | 显示全部楼层
马哈希尊者在《THE TREATISE ON THE METHOD OF VIPASSANA INSIGHT MEDITATION》讲到这篇经有一段引用义注,说明不是一切法都必须观的。

义注里面讲了两件事,一是非想非非想定的各个心所,一一观察只是佛的领域,就像舍利弗这样的大弟子都不行(While being absorbed in nevasaññā-jhāna, only the Supreme Buddhas are capable of contemplating by discriminating each and every phenomenon separately, in sequence, such as,
saññā, ekaggatā, phassa, vedanā, etc. Sāvakas, the great and eminent disciples of the Buddha, such as, Venerable Sāriputtra or the like cannot contemplate by distinguishing part by part as stated. The reason being, Nevasaññā-jhāna, the Fourth Jhāna of Immaterial sphere, precludes all types of coarse Saṅkhāras, and is accordingly very subtle and delicate.),

只能一起观(In view of this fact when aroused from Nevasaññā-jhāna, Venerable Sāriputta had to contemplate on that Jhāna only as a group, or rather, in
combination.),义注里叫 Kalāpa-vipassanā (meditating as a group)

另一件事是义注里面讲到大迦色用了七天证到阿罗汉,而更有智慧的舍利弗用了十四天,解释的原因是舍利弗观得更全面。就是说大迦色没有观舍利弗那么多法也证了阿罗汉。

这两件事都证明不是所有法都必须观。


就初禅而言,经文本身和义注都只讲了观十六个心所(实际是十五个,乐和受是同一个),而不是所有心所。
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发表于 2015-10-10 12:03:19 | 显示全部楼层
哎,非想非非想心所当然没法逐一观只能聚观,普通欲界心所都要观吧

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发表于 2015-10-10 14:02:43 | 显示全部楼层
道智的产生就是看到究竟法的实相,他们的三相,看到一定地步就自然产生道智,最基本的要具备进行定,那也就说欲界的心和心所都要观察到,意门是可以产生超出肉体限制的觉知的
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