Visuddhimagga XXI-135

 

Ñ: [SUTTA REFERENCES]

Idāni tassāyeva vuṭṭhānagāminiyā vipassanāya asammohatthaṃ ayaṃ suttasaṃsandanā veditabbā.

现在为了明白这至出起观，当知与此经文的符合：

Ñ(XXI,135): Now the following sutta references should be understood in order not to be confused about insight leading to emergence.

Seyyathidaṃ –

Ayañhi vuṭṭhānagāminī vipassanā saḷāyatanavibhaṅgasutte ‘‘atammayataṃ, bhikkhave, nissāya atammayataṃ āgamma yāyaṃ upekkhā ekattā ekattasitā, taṃ pajahatha taṃ samatikkamathā’’ti (ma. ni. 3.310) evaṃ atammayatāti vuttā.

即此至出起观，在《六处分别经》中说为「不彼所成性」（无渴爱），如说[《中部》M.137./III,p.220.]「诸比丘，依止于不彼所成性（无渴爱），到达不彼所成性，兹有一之义及依止于一之义的舍，断它及超越它」。

Ñ: For this insight leading to emergence is called 'aloofness' (atammayatā) in the Saḷāyatana-vibhaṅga Sutta thus, 'Bhikkhus, by depending and relying on aloofness abandon, surmount, equanimity that is unified, based on unity' (M.iii,220).

Alagaddasuttante ‘‘nibbindaṃ virajjati, virāgā vimuccatī’’ti (ma. ni. 1.245) evaṃ nibbidāti vuttā.

在《蛇喻经》中说为「厌离」，如说[《中部》M.22./I,p.139.]「厌离者离贪，离贪故解脱」。

Ñ: In the Alagadda Sutta it is called 'dispassion' (nibbidā) thus, 'Being dispassionate his greed fades away. With the fading away of greed he is liberated' (M.i,139).

Susimasuttante ‘‘pubbe kho, susima, dhammaṭṭhitiñāṇaṃ, pacchā nibbāne ñāṇa’’nti (saṃ. ni. 2.70) evaṃ dhammaṭṭhitiñāṇanti vuttā.

在《须尸摩经》中说为「法住智」，如说[《相应部》S.12.70./II,p.124.]「须尸摩，先为法住智，后为涅盘智」。

Ñ: In the Susīma Sutta it is called 'knowledge of the relationship of states' (dhammaṭṭhiti-ñāṇa) thus, 'Previously, Susīma, there is knowledge of relationship of states; subsequently there is knowledge of nibbana' (S.ii,124).

Poṭṭhapādasuttante ‘‘saññā kho, poṭṭhapāda, paṭhamaṃ uppajjati, pacchā ñāṇa’’nti (dī. ni. 1.416) evaṃ saññagganti vuttā.

在《布咤波陀经》中说为「最高之想」，如说[《长部》D.9./I,p.186.；长含28经部咤婆楼经(大正1.110c)]「布咤波陀，先生起最高之想，而后（生起）智」。

Ñ: In the Poṭṭhapāda Sutta it is called the 'culmination of perception' (saññagga) thus, 'First, Poṭṭhapāda, the culmination of perception arises, and afterwards knowledge' (D.i,185).

Dasuttarasuttante ‘‘paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅga’’nti (dī. ni. 3.359) evaṃ pārisuddhipadhāniyaṅganti vuttā.

在《十上经》中说为「遍净胜支」，如说[《长部》D.34./III,p.288.]「行道智见清净为遍净胜支」。

Ñ: In the Dasuttara Sutta it is called the 'principal factor of purity' (parisuddhi-padhāniyaṅga) thus, 'Purification by knowledge and vision of the way is the principal factor of purity' (D.iii,288).

Paṭisambhidāmagge ‘‘yā ca muñcitukamyatā yā ca paṭisaṅkhānupassanā yā ca saṅkhārupekkhā, ime dhammā ekatthā byañjanameva nāna’’nti (paṭi. ma. 1.227) evaṃ tīhi nāmehi vuttā.

在《无碍解道》中以（欲解脱、审察随观、行舍）三名而说，如说[《无碍解道》Pts.II,p.64.]「欲解脱（智），审察随观（智），行舍（智）的此等三法，义一而文异」。

Ñ: In the Paṭisambhidāmagga it is called by the three names thus, 'Desire for deliverance, and contemplation of reflexion, and equanimity about formations: these things are one in meaning and only the letter is different' (Ps.ii,64).

Paṭṭhāne ‘‘anulomaṃ gotrabhussa, anulomaṃ vodānassā’’ti (paṭṭhā. 1.1.417) evaṃ tīhi nāmehi vuttā.

在《发趣论》中以二名[以二名（dvihi namehi），底本与锡兰本相同，但暹罗本和注解等都是以三名（tihi namehi）（即随顺、种姓、净白）。今译依然是根据底本的。]而说，如说[《三显示》Tikapatthana II,p.159.]「种姓的随顺、净白的随顺」。

Ñ: In the Paṭṭhāna it is called by two names thus, 'conformity to change-of-lineage' and 'conformity to cleansing' (Ptn.1,159).

Rathavinītasuttante ‘‘kiṃ panāvuso, paṭipadāñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’ti (ma. ni. 1.257) evaṃ paṭipadāñāṇadassanavisuddhīti vuttā.

在《传车经》中说为「行道智见清净」，如说[《中部》M.24./I,p.147.；中含9经七车经(大正1.430c)]「朋友，为行道智见清净而从世尊住梵行吗」？

Ñ: In the Rathavinīta Sutta it is called 'purification by knowledge and vision of the way' thus, 'But how, friend, is it for the purpose of the purification by knowledge and vision of the way that the life of purity is lived under the Blessed One?' (M.i,147).