Visuddhimagga XVI-33

 

538. Svāyamidha gabbhaseyyakānaṃ paṭisandhito paṭṭhāya yāva mātukucchimhā nikkhamanaṃ, tāva pavattesu khandhesu.

这里的生，是指胎生者自结生（入胎）之后直至从母胎出来所进行的诸蕴而说。

Ñ(XVI,33): Here it should be regarded as the aggregates that occur from the time of rebirth-linking up to the exit from the mother's womb in the case of the womb-born,

Itaresaṃ paṭisandhikhandhesvevāti daṭṭhabbo.

至于其它的生（湿生、化生）当知是只依结生蕴说的，

Ñ: and as only the aggregates of rebirth-linking in the case of the rest.

Ayampi ca pariyāyakathāva.

这不过是一些散漫的说法。

Ñ: But this is only an indirect treatment.

Nippariyāyato pana tattha tattha nibbattamānānaṃ sattānaṃ ye ye khandhā pātubhavanti, tesaṃ tesaṃ paṭhamapātubhāvo jāti nāma.

直接地说，即生于各处的有情的诸蕴最初的呈现名为生。

Ñ: In the direct sense, however, it is the first manifestation of any aggregates that are manifested in living beings when they are born anywhere that is called 'birth'.

Visuddhimagga XVI-32

 Dukkhaniddesakathā

1.释苦

[THE TRUTH OF SUFFERING]

Jātiniddeso

[(i) BIRTH]

Seyyathidaṃ, ayañhi jāti-saddo anekattho. Tathā hesa ‘‘ekampi jātiṃ dvepi jātiyo’’ti (dī. ni. 1.244; pārā. 12) ettha bhave āgato. ‘‘Atthi, visākhe, nigaṇṭhā nāma samaṇajātī’’ti (a. ni. 3.71) ettha nikāye. ‘‘Jāti dvīhi khandhehi saṅgahitā’’ti (dhātu. 71) ettha saṅkhatalakkhaṇe. ‘‘Yaṃ mātukucchismiṃ paṭhamaṃ cittaṃ uppannaṃ, paṭhamaṃ viññāṇaṃ pātubhūtaṃ, tadupādāya sāvassa jātī’’ti (mahāva. 124) ettha paṭisandhiyaṃ. ‘‘Sampatijāto, ānanda, bodhisatto’’ti (ma. ni. 3.207) ettha pasūtiyaṃ. ‘‘Akkhitto anupakuṭṭho jātivādenā’’ti (dī. ni. 1.331) ettha kule. ‘‘Yatohaṃ, bhagini, ariyāya jātiyā jāto’’ti (ma. ni. 2.351) ettha ariyasīle.

（1）「生是苦」这「生」字亦有多义。例如：（一）「一生、二生」，是说有（生）的意思；（二）「毗舍佉，有沙门生（种）名尼犍陀」，是作部类之意；（三）「生为二蕴所摄」，是作有为相之意；（四）「于母胎中，初心生起，初识现前，由此名为他的生」，是作结生的意思；[PTS 499]（五）「阿难！菩萨正在生」是作出生之意；（六）「关于他们生说（系统说）是无可轻视无可责难的」是作家族之意；（七）「姊姊！从那时起，我便以圣生而生」，是作圣戒的意思。

Ñ(XVI,32): Now this word birth (jāti) has many meanings. For in the passage '[He recollects...] one birth (jāti), two births' (D.i,81) it is becoming. In the passage 'Visākhā, there is a kind (jāti) of ascetics called Nigaṇṭhas (Jains)' (A.i,206) it is a monastic order. In the passage 'Birth (jāti) is included in two aggregates' (Dhk. 15) it is the characteristic of whatever is formed. In the passage 'His birth is due to the first consciousness arisen, the first cognition manifested, in the mother's womb' (Vin.i,93) it is rebirth-linking. [499] In the passage 'As soon as he was born (sampatijāta), Ānanda, the Bodhisatta ...' (M.iii,123) it is parturition. In the passage 'One who is not rejected and despised on account of birth' (A.iii,152) it is clan. In the passage 'Sister, since I was born with the noble birth' (M.ii,103) it is the noble one's virtue.