2012年10月5日 星期五

雜阿含-818


一一0六(八一八) 無上慧壽而活
1.
如是我聞:一時,佛住舍衛國祇樹給孤獨園。

2.無上慧
爾時、世尊告諸比丘:有比丘增上戒學,非增上意、增上慧學;有增上戒、增上意學,非增上慧學。聖弟子增上慧方便隨順成就住者,增上戒、增上意修習滿足。如是聖弟子,增上慧方便隨順成就住者,無上慧壽而活。

3.
佛說此經已,諸比丘聞佛所說,歡喜奉行。

I.增上慧
[論說] 1.又或有增上戒學,無增上心、無增上慧。(tatrāsty adhiśīlaṃ śikṣā nādhicittam, nādhiprajñam /)
2、或有增上戒學,亦有增上心,唯無增上慧。(asty adhiśīlam adhicittam, nādhiprajñam)
3、非有增上慧學而無增上戒及無增上心,是故若有增上慧學,當知必定具足三學。(na tv asty adhiprajñaṃ śikṣā yā vinādhiśīlenādhicittena ca / ato yatrādhiprajñaṃ śikṣā tatra tisraḥ śikṣā veditavyāḥ /)
於此建立三種學中,諸瑜伽師當勤修學。(idaṃ tāvac chikṣāvyavasthānaṃ tatra yoginā yonaprayuktena śikṣitavyam)T30436b

II. 無上慧壽而活
[論說] T30299c
又外有欲者,受用欲塵。聖慧命者,受用正法 ;由五種相,故有差別,由此因緣,說聖慧命者,以無上慧命清淨自活。(api khalu pañcabhir ākārair bāhyāt kāmināṃ kāma-paribhogād āryāṇāṃ prajñā-jīvināṃ dharma-paribhogo viśiṣyate yenāryaḥ prajñā-jīvy an-uttara[ā]ṃ prajñā-jīvikāṃ jīvatīty ucyate)
何等為五?
一、受用正法者,不染污故;(a-saṃkliṣṭatvād)
二、受用正法者,極畢竟故;(dharma-paribhogasyātyantikatvād)
三、受用正法者,一向定故;(dharma-paribhogasyaikāntikatvād)
四、受用正法者,與餘慧命者 不共故;(dharma-paribhogasyā-sādhāraṇa-tvāt tad-anyaiḥ prajñā-jīvibhir)
五、受用正法者,有真實樂故,摧伏魔怨故。(dharma-paribhogasya pariniṣpanna-sukhatvān nihata-māra-pratyarthi-katvāc ca dharma-bhogasya //)
此中:諸受欲者 所有欲樂,是隨順喜處,貪愛所隨故;是隨順憂處,瞋恚所隨故;是隨順捨處,無簡擇捨 之所隨故。聖慧命者受用正法,則不如是。(tatra kāmināṃ kāma-sukhaṃ saumanasya-sthānīyam anunayānugataṃ daurmanasya-sthānīyaṃ pratighānugatam upekṣā-sthānīyam a-pratisaṃkhyāyopekṣānugataṃ / na tu tathā ārya-prajñā-jīvināṃ dharma-paribhogaḥ //)
又諸有欲者受用欲塵,從不可知本際 以來,以無常故,捨餘欲塵,得餘欲塵,或於一時都無所得。聖慧命者受用正法,則不如是。(punar a-paraṃ kāmināṃ kāmopabhogasya pūrvā koṭī na prajñāyate / a-nitya-tayānyān kāmāṃs tyajanty anyān kāmāṃl labhante / ekadā ca na labhante / na tu tathārya-prajñā-jīvināṃ dharmopabhogaḥ)
又受欲者受用欲時,即於此事一起喜愛一起憂恚;復即於彼或時生喜或時生憂。聖慧 命者受用正法,則不如是。(punar a-paraṃ kāmināṃ kāmopabhoge vartamānānāṃ tad eva vastv ekātyānāṃ saumanasya-sthānīyaṃ bhavati / tad evaikatyānāṃ daurmanasya-sthānīyāni vā / punaḥ kiñcit kālaṃ saumanasya-sthānīyāni bhavanti / kiñcit kālaṃ daurmanasya-sthānīyāni / na tu tathārya-prajñā-jīvināṃ dharmopabhogaḥ //)
又諸離欲外慧命者,於種種見趣 ,自分別所起邪勝解處,其心猛利,種種取著,恒為欲染之所隨逐;雖已離欲,復還退起。聖慧命者受用正法,則不如是。(punar a-paraṃ [ito bāhyānāṃ] saṃtyakta-kāmānāṃ prajñā-jīvināṃ teṣu teṣu dṛṣṭi-gateṣu sva-vikalpa-samutthāpiteṣu mithyādhimukti-padeṣu sthāmaśaḥ parāmṛśyābhiniviṣṭa-cetasāṃ sa-kāma-saṃkleśo anuṣakta eva bhavati / vīta-rāgāṇā-m api punaḥ pratyudāvṛttir bhavati / na tu tathārya-prajñā-jīvināṃ dharmopabhogaḥ //)
又受欲者及諸世間已離欲者,所有欲樂及離欲樂,皆非真實,皆為魔怨之所隨逐;如幻、如響、如影、如焰、如夢所見,猶如幻作諸莊嚴具。(punar a-paraṃ dharmopabhogināṃ tad vīta-rāgāṇāṃ ca laukikānām api pariniṣpannaṃ kāma-sukhaṃ viveka-sukhaṃ ca bhavati / māra-pratyarthikānugataṃ ca māyopamaṃ pratiśrutkopamaṃ pratibimbopamaṃ marīcikopamaṃ svapnopamaṃ māyā-kṛtālaṅ-kāropamaṃ ca)
又著樂愚夫諸受欲者,及諸世間已離欲者,凡所受用,猶如癲狂、如醉亂等,未制魔軍 而有受用;是故彼樂為非真實,亦不能制所有魔事。聖慧命者受用正法,則不如是。(yat sukhaṃ [tad] bālāḥ kāmopabhogino laukika-vīta-rāgāś conmattakopamāḥ prati-niṣevante / mattakādy-upamāś ca nirjita-māra-saṃgrāmāś ca paribhuñjate / tasmād a-pariniṣpannaś ca bhavati a-nihita-māra-pratyarthikaś ca / na tu tathārya-prajñājīvināṃ dharmopabhogaḥ //)

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