274. Evaṃ subhaparamādivasena etāsaṃ ānubhāvaṃ viditvā puna sabbāpetā dānādīnaṃ sabbakalyāṇadhammānaṃ paripūrikāti veditabbā.
（四梵住为十波罗蜜等一切善法的圆满者）如是既依净（解脱）为最上等而知此等（四梵住）的威力，更应知道此等（四梵住）是布施等一切善法的圆满者。
Ñ(IX,124): When he has understood thus that the special efficacy of each resides respectively in 'having beauty as the highest', etc., he should besides understand how they bring to perfection all the good states beginning with giving.
Sattesu hi hitajjhāsayatāya sattānaṃ dukkhāsahanatāya,
即：（一）为求有情的利益，（二）不堪有情的痛苦，
Ñ: For the Great Beings' minds retain their balance by giving preference to beings' welfare, by dislike of beings' suffering,
pattasampattivisesānaṃ ciraṭṭhitikāmatāya,
（三）希望有情持续其殊胜的幸福，
Ñ: by desire for the various successes achieved by beings to last,
sabbasattesu ca pakkhapātābhāvena samappavattacittā mahāsattā
（四）及对一切有情以无偏无倚而起平等之心的摩诃萨（大士）。
Ñ: and by impartiality towards all beings.
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| Notes: the English translation is above 'the Great Beings' minds retain their balance'. |
‘‘imassa dātabbaṃ, imassa na dātabba’’nti vibhāgaṃ akatvā sabbasattānaṃ sukhanidānaṃ dānaṃ denti.
（一）不作「此人应施，此人不应施」的分别而行为一切有情的快乐之因的「布施」，
Ñ: And to all beings they give gifts, which are a source a pleasure, without discriminating thus: 'It must be given to this one; it must not be given to this one'.
Tesaṃ upaghātaṃ parivajjayantā sīlaṃ samādiyanti.
（二）为避免加害彼等（一切有情）而「持戒」，
Ñ: And in order to avoid doing harm to beings they undertake the precepts of virtue.
Sīlaparipūraṇatthaṃ nekkhammaṃ bhajanti.
（三）为圆满戒律而行「出离」，
Ñ: They practise renunciation for the purpose of perfecting their virtue.
Sattānaṃ hitāhitesu asammohatthāya paññaṃ pariyodapenti.
（四）为了不愚痴于有情的有益无益而净其「慧」，
Ñ: They cleanse their understanding for the purpose of non-confusion about what is good and bad for beings.
Sattānaṃ hitasukhatthāya niccaṃ vīriyamārabhanti.
（五）为了有情的利益安乐而常勤「精进」，
Ñ: They constantly arouse energy, having beings' welfare and happiness at heart.
Uttamavīriyavasena vīrabhāvaṃ pattāpi ca sattānaṃ nānappakārakaṃ aparādhaṃ khamanti.
（六）以获得最上的精进与勇猛而对有情的违犯行「忍」，
Ñ: When they have acquired heroic fortitude through supreme energy, they become patient with beings' many kinds of faults.
‘‘Idaṃ vo dassāma karissāmā’’ti kataṃ paṭiññaṃ na visaṃvādenti.
（七）对于「我要给你这些，我要替你做」的允许决不破约（即「谛」==真实），
Ñ: They do not deceive when promising 'We shall give you this; we shall do this for you'.
Tesaṃ hitasukhāya avicalādhiṭṭhānā honti.
（八）为彼等（有情）的利益安乐而作不变动的「决意」，
Ñ: They are unshakably resolute upon beings' welfare and happiness.
Tesu avicalāya mettāya pubbakārino honti.
（九）对诸有情以不变动之「慈」而施以恩惠，
Ñ: Through unshakable lovingkindness they place them first [before themselves].
Upekkhāya paccupakāraṃ nāsīsantīti evaṃ pāramiyo pūretvā yāva dasabalacatuvesārajjachaasādhāraṇañāṇaaṭṭhārasabuddhadhammappabhede sabbepi kalyāṇadhamme paripūrentīti evaṃ dānādisabbakalyāṇadhammaparipūrikā etāva hontīti.
（十）由于「舍」而不希望酬报。他（菩萨）如是完成了十波罗蜜68乃至十力69、四无畏70、六不共智71、十八佛法72等一切善法亦得圆满。所以此等（四梵住）是布施等一切善法的圆满者。
Ñ: Through equanimity they expect no reward. Having thus fulfilled the [ten] perfections, these [divine abidings] then perfect all the good states classed as the ten powers, the four kinds of fearlessness, the six kinds of knowledge not shared [by disciples], and the eighteen states of the Enlightened One. This is how they bring to perfection all the good states beginning with giving.
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| Notes in Chinese translation: 68 波罗蜜（Pārami），巴利佛教说十波罗蜜与北传佛教所说的六波罗蜜或十波罗蜜不同。即施（Dāna）、戒（Sīla）、出离（nekkhamma）、慧（Paññā）、精进（Vīriya）、忍辱（Khanti）、谛（Sacca）、决意（Adhiṭṭhāna）、慈（Mettā）、舍（Upekkhā）。《解脱道论》卷六所译的十波罗蜜为：施、戒、出、忍、谛、受持、慈、舍、精进、智慧。
69 十力（Dasa-bala），如来的十力为：一处非处智力、二业异热智力、三遍趣行智力、四种种界智力、五种种胜解智力、六根上下智力、七禅解脱定等至智力、八宿住随念智力、九死生智力、十漏尽智力。南北两传相同。在巴利文献中说十力的，见《中部12经》M.I,p.69ff. 《增支部》A.V,p.33ff；《无碍解道》Pts.II,p.174；《分别论》Vibh.p.317,335ff.；《解脱道论》卷八（大正32.427c）。
70 四无畏（Catu-vesārajja）：一正等觉无畏，二漏永尽无畏，三说障法无畏，四说出道无畏。南北方所说同样。巴利佛教中见《中部12经》M.I,p.71f；《增支部》A.II,p.8f.
71 六不共智（Cha-asādhāraṇa-ñāṇa）（不与声闻弟子所共）是巴利佛教所说，北传佛教无此名称。一、根上下智（indriyaparopariyatte ñāṇa），二、众生意乐随眠智（sattanaṃ āsayanusaye ñāṇa），三、双示导智（yama kapatihire ñāṇa），四、大悲定智（mahā karuṇāsamāpattiya ñāṇa），五、一切知智（sabbaññutā-ñāṇa），六、无障智（anāvaraṇa ñāṇa）见《无碍解道》Pts.I,p.121f；p.133.《解脱道论》卷六译为诸根智、众生欲乐烦恼使智、双变智、大慈悲定智、一切智、不障碍智。可参考Milinda-pañha p.285。
72 十八佛法（aṭṭhārasa buddhadhamma），在巴利文献中很少说十八佛法，其名目可见Milinda-pañha p.l05；p.285,并可参考cp.的注解。兹据《解脱道论》卷六所述：一于过去佛智不障碍、二未来佛智不障碍、三现在佛智不障碍、四随于佛智遍起身业、五随于佛智遍起口业、六随于佛智遍起意业、七欲无退、八精进无退、九念无退、十定无退、十一慧无退、十二解脱无退、十三无可疑事、十四无诬师事、十五无不分明、十六无有急事、十七无隐覆处、十八无不观舍。这十八佛法与大般若、大宝积诸佛传类等经及显扬圣教、集大乘相等诸论所说的十八不共法大体是相同的。 |
Iti sādhujanapāmojjatthāya kate visuddhimagge
Samādhibhāvanādhikāre
Brahmavihāraniddeso nāma
Navamo paricchedo.
※为诸善人所喜悦而造的清净道论，在论定的修习中完成了第九品，定名为梵住的解释。
Ñ: The ninth chapter called 'The Description of
the Divine Abidings' in the Treatise on the Development
of Concentration in the Path of Purification
composed for the purpose of gladdening good
people.
