evamettha salakkhaṇavasena ekekassa, aññasaccadassanavasena ca itaresaṃ tiṇṇaṃ tiṇṇaṃ āvibhāvato ekekassa cattāro cattāro atthā vuttā.
如是因为依于（四谛的）自相而明了每一谛之义，并且由于见其它的谛而明了其它的各三（谛之义），所以说于一一谛各有四义。
Ñ(XXII,103): So in that [first] context four senses are stated for each truth because in the case of each truth [individually] one sense becomes evident as the specific characteristic, while the other three become evident through seeing the remaining three truths.
Maggakkhaṇe pana sabbe cete atthā ekeneva dukkhādīsu catukiccena ñāṇena paṭivedhaṃ gacchantīti.
但在圣道的剎那，此等一切（十六行相）之义，则只由各有四作用的苦（智）等中的一智而通达。
Ñ: At the path moment, however, all these senses are penetrated simultaneously by a single knowledge that has four functions with respect to suffering and the rest.
Ye pana nānābhisamayaṃ icchanti, tesaṃ uttaraṃ abhidhamme kathāvatthusmiṃ vuttameva.
其次对那些主张种种现观的人的答复，曾在阿毗达摩的《论事》[《论事》Kv.p.212f（II,9）.]中说。
Ñ: But about those who would have it that [the different truths] are penetrated to separately, more is said in the Abhidhamma in the Kathāvatthu (Kv. 212-20).
No comments:
Post a Comment