Visuddhimagga XVI-24

533. Atthatthuddhārato cevāti ettha pana atthato tāva ko saccaṭṭhoti ce?
(四)「以义」在「以义及义的要略」的句子中,先「以义」说:什么是谛的意义?
Ñ(XVI,24): 4. As to meaning, 5. tracing out the meaning: as to 'meaning' firstly, what is the 'meaning of truth' (saccattha)?


Yo paññācakkhunā upaparikkhamānānaṃ māyāva viparīto, marīciva visaṃvādako, titthiyānaṃ attāva anupalabbhasabhāvo ca na hoti, atha kho bādhanappabhavasantiniyyānappakārena tacchāviparītabhūtabhāvena ariyañāṇassa gocaro hotiyeva. Esa aggilakkhaṇaṃ viya, lokapakati viya ca tacchāviparītabhūtabhāvo saccaṭṭhoti veditabbo.
对于以慧眼而善观察的人,则知这不是如幻的变化,不是如阳焰的虚伪,不是如异教所说的我的不可得性。然而由于如实,非不如实及非不如是性,并以苦难、生起、寂静、出离的方法,这是圣者之智的境界。是以当知如实,非不如实及非不如是性是谛的意义,正如火的相及世间的自然性相似。
Ñ: It is that which, for those who examine it with the eye of understanding, is not misleading like an illusion, deceptive like a mirage, or undiscoverable like the self of the sectarians, but is rather the domain of noble knowledge as the real unmisleading actual state with its aspects of affliction, production, quiet, and outlet. It is this real unmisleading actualness that should be understood as the 'meaning of truth' just as [heat is] the characteristic of fire, and just as [it is] in the nature of the world [that things are subject to birth, ageing and death],


Yathāha – ‘‘idaṃ dukkhanti, bhikkhave, tathametaṃ avitathametaṃ anaññathameta’’nti (saṃ. ni. 5.1090) vitthāro.
即所谓「诸比丘!此苦,是如实,非虚,非不如是等」。
Ñ: according as it is said, 'Bhikkhus, this suffering is real, not unreal, not otherwise' (S.v,430), and so on, in detail.



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