Visuddhimagga XXII-79

Nāyaṃ āveṇikā codanā.

此非特殊的责难。

Ñ(XXII,79): That is not an original argument;

Pāḷiyaṃyeva hi ‘‘svāyaṃ kilese pajahati, atīte kilese pajahati, anāgate kilese pajahati, paccuppanne kilese pajahatī’’ti vatvā, puna ‘‘hañci atīte kilese pajahati, tenahi khīṇaṃ khepeti, niruddhaṃ nirodheti, vigataṃ vigameti, atthaṅgataṃ atthaṅgameti. Atītaṃ yaṃ natthi, taṃ pajahatī’’ti (paṭi. ma. 3.21) ca vatvā, ‘‘na atīte kilese pajahatī’’ti paṭikkhittaṃ.

这曾在圣典中说：[《无碍解道》Pts.II,p.217.]「断烦恼者，断过去的烦恼；断未来的烦恼，断现在的烦恼」。又说：「若断过去的烦恼，则为尽其已尽，灭其已灭，离其已离，没其已没；即是说断其过去不存在的」，所以否定了说：「他不断过去的烦恼」。

Ñ: for in the text first the question is put: 'When a man abandons defilements, does he abandon past defilements? Does he abandon future defilements? Does he abandon present defilements?'. Then the objection is put in this way: 'If he abandons past defilements, he destroys what has already been destroyed, causes to cease what has already ceased, causes to vanish what has already vanished, causes to subside what has already subsided. What is past, which is non-existent, that he abandons'. But this is denied in this way: 'He does not abandon past defilements'.

Tathā ‘‘hañci anāgate kilese pajahati, tenahi ajātaṃ pajahati, anibbattaṃ pajahati, anuppannaṃ pajahati, apātubhūtaṃ pajahati. Anāgataṃ yaṃ natthi, taṃ pajahatī’’ti ca vatvā, ‘‘na anāgate kilese pajahatī’’ti paṭikkhittaṃ.

同样的：[《无碍解道》Pts.II,p.217.]「若断未来的烦恼，则为断其未生的，断其未来的，断其未起的，断其未曾现前的；即是说断其未来不存在的」，所以也否定了说：「他不断未来的烦恼」。

Ñ: Then the objection is put in this way: 'If he abandons future defilements, he abandons what has not been born, he abandons what has not been generated, he abandons what has not arisen, he abandons what has not become manifest. What is future, which is non-existent, that he abandons'. But this is denied in this way: 'He does not abandon future defilements'.

Tathā ‘‘hañci paccuppanne kilese pajahati, tenahi ratto rāgaṃ pajahati. Duṭṭho dosaṃ, mūḷho mohaṃ, vinibaddho mānaṃ, parāmaṭṭho diṭṭhiṃ, vikkhepagato uddhaccaṃ, aniṭṭhaṅgato vicikicchaṃ, thāmagato anusayaṃ pajahati. Kaṇhasukkā dhammā yuganaddhāva vattanti. Saṃkilesikā maggabhāvanā hotī’’ti ca vatvā, ‘‘na atīte kilese pajahati, na anāgate, na paccuppanne kilese pajahatī’’ti sabbaṃ paṭikkhipitvā, ‘‘tenahi natthi maggabhāvanā, natthi phalasacchikiriyā, natthi kilesappahānaṃ, natthi dhammābhisamayo’’ti pañhāpariyosāne ‘‘na hi natthi maggabhāvanā…pe… natthi dhammābhisamayo’’ti paṭijānitvā ‘‘yathā kathaṃ viyā’’ti vutte idaṃ vuttaṃ –

同样的，[《无碍解道》Pts.II,p.217f.]「若断现在的烦恼，那么，则贪染者断贪，瞋怒者断瞋，愚痴者断痴，慢者断慢，执取者断邪见，散乱者断掉举，疑者断疑，（烦恼的）强有力者断随眠；即是说黑白的诸法双双结合而起，而道的修习亦成为杂染了」。所以否定了一切说：「他不断过去的烦恼，不断未来的烦恼，不断现在的烦恼」。但在问题的终结说：「然而这样则无修道、无证果、无断烦恼、无现观法了」。可是认为「不然，是有修道……乃至有现观法的」。「像什么呢」？即这样说：[《无碍解道》Pts.II,p.218.]

Ñ: Then the objection is put in this way: 'If he abandons present defilements, then though inflamed with greed he abandons greed, though corrupted with hate he abandons hate, though deluded he abandons delusion, though shackled he abandons conceit (pride), though misconceiving he abandons [false] view, though distracted he abandons agitation, though not having made up his mind he abandons uncertainty, though having inveterate habits he abandons inherent tendency, dark and bright states occur coupled together, and there is development of a path that has defilement'. But this is all denied in this way: 'He does not abandon past defilements, he does not abandon future defilements, he does not abandon present defilements'. Finally it is asked: 'Then there is no path development, there is no realization of fruition, there is no abandoning of defilements, there is no penetration to the Dhamma (convergence of states)?'. Then it is claimed: 'There is path development ... there is penetration to the Dhamma (convergence of states)'. And when it is asked, 'In what way?',

‘‘Seyyathāpi taruṇo rukkho ajātaphalo, tamenaṃ puriso mūle chindeyya, ye tassa rukkhassa ajātaphalā, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti, evameva uppādo hetu uppādo paccayo kilesānaṃ nibbattiyāti uppāde ādīnavaṃ disvā anuppāde cittaṃ pakkhandati, anuppāde cittassa pakkhandattā ye āyūhanapaccayā kilesā nibbatteyyuṃ, te ajātāyeva na jāyanti…pe… apātubhūtāyeva na pātubhavanti, evaṃ hetunirodhā dukkhanirodho.

「譬如未结果的嫩树。如果有人砍断了（此树的）根，则此树的未曾所生的果，未生者便不生，未发者便不发，未起者便不起，未现前者便不现前。如是生起为生烦恼的因，生起为（生烦恼的）缘。既见生起的过患，而心入不生起（的涅盘）。因为他的心入于不生起，故彼以生起为缘而生的烦恼，未生者便不生……乃至未现前者便不现前。如是因灭故苦灭。

Ñ: this is said: 'Suppose there were a young tree with unborn fruit, and a man cut its root, then the unborn fruits of the tree would remain unborn and not come to be born, remain ungenerated and not come to be generated, remain unarisen and not come to be arisen, remain unmanifest and not come to be manifested. So too, arising is a cause, arising is a condition, for the generation of defilements. Seeing danger in defilements, consciousness enters into non-arising. With consciousness's entering into non-arising the defilements that would be generated with arising as their condition remain unborn and do not come to be born ... remain unmanifest and do not come to be manifested. So with the cessation of the cause there is the cessation of suffering.

Pavattaṃ hetu…pe… nimittaṃ hetu…pe… āyūhanā hetu…pe… anāyūhane cittassa pakkhandattā ye āyūhanapaccayā kilesā nibbatteyyuṃ, te ajātāyeva…pe… apātubhūtāyeva na pātubhavanti, evaṃ hetunirodhā dukkhanirodho.

[PTS 687]转起为因……相为因……造作为因……乃至因为他的心入于无作，故彼以造作为缘而生的烦恼，未生者……乃至未现前者便不现前。如是因灭故果灭。

Ñ: [687] Occurrence is a cause ... The sign is a cause ... Accumulation is a cause, accumulation is a condition, for the generation of defilements. Seeing danger in accumulation, consciousness enters into non-accumulation. With consciousness's entering into non-accumulation the defilements that would be generated with accumulation as their condition remain umborn and do not come to be born ... remain unmanifest and do not come to be manifested. So with the cessation of the cause there is cessation of suffering.

Evaṃ atthi maggabhāvanā, atthi phalasacchikiriyā, atthi kilesappahānaṃ, atthi dhammābhisamayo’’ti (paṭi. ma. 3.21).

所以说有修道证，有证果，有断烦恼，有现观法」。

Ñ: So there is path development, there is realization of fruition, there is abandoning of defilements, and there is penetrating to the Dhamma' (Ps.ii,217-19).