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《行藏注.附論》
附論

Pakiṇṇakakathā 

附論

附論[注]

Imasmiṃ pana ṭhāne ṭhatvā mahābodhiyānapaṭipattiyaṃ ussāhajātānaṃ
kulaputtānaṃbodhisambhāresu nānappakārakosallatthaṃ sabbapāramīsu pakiṇṇakakathā kathetabb.

〔由以上說明〕在這點上,對於升起勇猛的善男子,在大菩提乘修練的一切波羅蜜菩提資糧中,此〈附論〉將會以種種善巧義加以說明。

Tatridaṃ pañhakammaṃ –
(1)kā pan’etā pāramiyo?
(2)Kenaṭṭhena pāramiyo?
(3)Katividhā cetā?
(4)Ko tāsaṃ kamo?
(5)Kāni lakkhaṇarasapaccupaṭṭhānapadaṭṭh ānāni?
(6) Ko paccayo ?
(7)Ko saṃkileso ?
(8)Kiṃ vodānaṃ ?
(9) Ko paṭipakkho?
(10)Kā paṭipatti?
(11)Ko vibhāgo?
(12)Ko saṅgaho?
(13) Ko sampādanūpāyo?
(14)Kittakena kālena sampādanaṃ?
(15)Ko ānisaṃso?
(16)Kiṃ cetāsaṃ phalanti?
atridaṃ vissajjanaṃ.

在此詢問:
 (1)
什麼是波羅蜜?
 (2) 
什麼是〔波羅蜜〕的意義?
 (3)
〔波羅蜜〕有幾種?
 (4) 
什麼是〔波羅蜜〕次序?
 (5) 
什麼是〔波羅蜜〕相〔特徵〕、味〔作用〕、現起、近因〔足處〕?
 (6)
什麼是〔波羅蜜〕的緣?
 (7)
什麼是〔波羅蜜〕的染污?
 (8)
什麼是〔波羅蜜〕的淨化?
 (9)
什麼是〔波羅蜜〕的對治?
 (10) 
什麼是〔波羅蜜〕的實踐?
 (11)
什麼是〔波羅蜜〕的分類?
 (12) 
什麼是〔波羅蜜〕的組成?
 (13) 
什麼是〔波羅蜜〕的圓滿?
 (14)
用多少時間圓滿〔波羅蜜〕?
 (15)
什麼是〔波羅蜜〕的利益?
 (16)
什麼是〔波羅蜜〕的果?
在此回答如下

1

(1)kā panetā pāramiyoti?
Taṇhāmānadiṭṭhīhi anupahatā karuṇūpāyakosallapariggahitā dānādayo guṇā pāramiyo.

1

(1)什麼是波羅蜜?
波羅蜜是布施等等的功德,不被渴愛、慢、邪見所害,以悲心和善巧方便所攝持。

2

(2)Kenaṭṭhena pāramiyoti?
Dānasīlādiguṇavisesayogena sattuttamatāya paramā mahāsattā bodhisattā.tesaṃ bhāvo kammaṃ vā pāramī, dānādikiriyā.

2

(2)什麼是波羅蜜的意義?
這些偉大眾生的最勝(paramā) 透過實踐布施、持戒等殊勝功德〔就是〕菩薩摩訶薩;或者說波羅蜜是〔菩薩摩訶薩〕存在和行為〔如〕布施等等的作為。

2-1

Atha vā paraṃ sattaṃ attani mavati[注] bandhati guṇavisesayogena, paraṃ vā adhikataraṃ majjati sujjhati saṃkilesamalato, paraṃ vā seṭṭhaṃ nibbānaṃ visesena mayati gacchati, paraṃ vā lokaṃ pamāṇabhūtena[注] ñāṇavisesena idhalokaṃ viya munāti paricchindati, paraṃ vā ativiya sīlādiguṇagaṇaṃ attano santāne[注] minoti[注] pakkhipati[注] ,paraṃ vā attabhūtato[注] dhammakāyato[注] aññaṃ paṭipakkhaṃ vā tadanatthakaraṃ kilesacoragaṇaṃ mināti hiṃsatīti paramo, mahāsatto. Paramassa ayantiādi vuttanayena yojetabbaṃ.

2-1

或者,透過實踐殊勝功德,將自己與其他有情連結、結合〔在一起〕。或者對於較殊勝〔有情〕潔淨、清淨其煩惱污垢;或讓卓越〔有情〕以殊勝的〔方式〕達到、證得涅槃;或如同以正確準則,以殊勝智慧辨別、明白其他世界(涅槃)或這世間(娑婆);雖然會削弱、埋滅自身生命,〔但能夠幫助〕其他〔有情〕,積累戒等無上功德;或者,最殊勝者是指大菩薩「從我執和教法相對立,能減少、破壞煩惱賊眾與無意義種種作為」對於paraṃ也是指「實踐」,以上述的方式是合理的。

2-2

Pāre vā nibbāne majjati sujjhati satte ca sodheti, taṃ vā mayati[注] gacchati gameti ca, munāti vā taṃ yāthāvato, tattha vā satte minoti pakkhipati, kilesārayo vā sattānaṃ tattha mināti hiṃsatīti pāramī mahāpuriso. Tassa bhāvo kammaṃ vā pāramitā, dānādikiriyāva. Iminā nayena pāramīsaddattho veditabbo.

2-2

或者,能夠清淨、純淨,淨化眾生,到彼涅槃。或者與眾生相應、連結、結合。或抵達、到達、讓眾生去到(涅槃)或如實了知(涅槃),大士的波羅蜜就是「能削弱、埋滅執著,或削減、破壞眾生的煩惱敵人。」這樣狀態或行為是最上的,就像布施等等行。應該以這樣的方式了知波羅蜜的字義。

3

(3)Katividhāti?
Saṅkhepato dasavidhā.
Tā pana pāḷiyaṃ sarūpato āgatāyeva. Yathāha – “ Vicinanto tadā dakkhiṃ paṭhamaṃ dānapārami Pubbakehi[注] mahesīhi[注] , anuciṇṇaṃ mahāpathan’’ ti. (bu. vaṃ. 2.116) –Ādi. Yathā cāha – ‘‘ kati nu kho, bhmahesīante, buddhakārakā dhammā? Dasa kho, sāriputta, buddhakārakā dhammā. Katame dasa?Dānaṃ kho, sāriputta, buddhakārako dhammo, sīlaṃ, nekkhammaṃ, paññā, vīriyaṃ, khant[注]i , saccaṃ, adhiṭṭhānaṃ, mettā, upekkhā buddhakārako dhammo. Ime kho, sāriputta, dasa buddhakārakā dhammā ’’ ti.

3

〔波羅蜜〕有幾種?
簡要的說有十種。
 有著相同的經文,如是:「思惟者見到最初布施波羅蜜被古仙人者達到
(已熟知)大道。」(佛種姓經. 2.116) 首先,如是說:「大德啊!成佛行法有多少? 「舍利弗!十種成佛行法。是哪十種?」「舍利弗!成佛行法:〔布施〕上已說、持戒、出離,智慧,精進,安忍(非消極,願意承受),真實,決意,慈心,平等捨佛所行法。舍利弗!這就是十種成佛所行法。」

3-1

Idamavoca bhagavā, idaṃ vatvā sugato athāparaṃ etadavoca satthā –“ Dānaṃ sīlañca nekkhammaṃ, paññā vīriyena pañcamaṃ;Khanti saccamadhiṭṭhānaṃ, mettupekkhāti te dasā ’’ ti. (bu. vaṃ. 1.76 thokaṃ visadisaṃ);

3-1

薄伽梵‧善逝‧導師更進一步說這個:「布施、持戒、出離,智慧,以精進作為第五,安忍、真實,決意,慈心,平等捨共十個〔波羅蜜〕。」

3-2

Keci pana “chabbidhā’’[注] ti vadanti Taṃ etāsaṃ saṅgahavasena vuttaṃ. So pana saṅgaho parato āvi bhavissati.

3-2

然而有些人說「六種」。這個以簡略方式有(六種)之說,又這個收攝〔在底下〕會清楚說明。

4

(4)Ko tāsaṃ kamoti?
Ettha kamo desanākkamo, so ca paṭhamasamādānahetuko, samādānaṃ pavicayahetukaṃ, iti yathā ādimhi pavicitā samādinnā ca, tathā desitā

4

(4)這些〔波羅蜜〕次序是甚麼?
這裡「順序」是指教說順序。這〔順序〕先受持為因,是分析受持為因。如是,從第一〔波羅蜜〕開始分析受持,如此宣說。

4-1

Tattha dānaṃ sīlassa bahūpakāraṃ sukarañcāti taṃ ādimhi vuttaṃ. Dānaṃ sīlapariggahitaṃ mahapphalaṃ hoti mahānisaṃsanti dānānantaraṃ sīlaṃ vuttaṃ. Sīlaṃ nekkhammapariggahitaṃ, nekkhammaṃ paññāpariggahitaṃ, paññā vīriyapariggahitā, vīriyaṃ khantipariggahitaṃ, khanti saccapariggahitā, saccaṃ adhiṭṭhānapariggahitaṃ, adhiṭṭhānaṃ mettāpariggahitaṃ, mettā upekkhāpariggahitā mahapphalā hoti mahānisaṃsāti mettānantaramupekkhā vuttā. Upekkhā pana karuṇāpariggahitā karuṇā ca upekkhāpariggahitāti veditabbā.

4-1

布施對持戒有許多助益、容易實踐,所以先說(布施)。
持戒支持布施而有大果報、大利益。在布施後說持戒。出離支持持戒,智慧支持出離,精進支持智慧,安忍支持精進,真實支持安忍,決意支持真實,慈心支持決意,平等捨支持慈心,宣說這些有大果報、大利益。在慈心後說平等捨。應該要理解:悲心支持捨,而且平等捨也支持悲心。

4-2

‘‘ Kathaṃ pana mahākāruṇikā bodhisattā sattesu upekkhakā hontī ’’ ti? ‘‘ Upekkhitabbayuttesu kañci kālaṃ upekkhakā honti, na pana sabbattha sabbadā cā ’’ ti keci. Apare pana – ‘‘ na sattesu upekkhakā, sattakatesu pana vippakāresu upekkhakā hontī ’ti.

4-2

諸大悲菩薩如何對眾生平等捨?有這樣的平等捨有時候對於:適合平等捨的〔眾生〕有時候平等捨,不是一切義(人)或一切時[注]。有另外一種平等捨不是針對眾生本身,捨是針對眾生已做不好作為。[注]

4-3

Aparo nayo – pacurajanesupi pavattiyā sabbasattasādhāraṇattā appaphalattā sukarattā ca ādimhi dānaṃ vuttaṃ.

4-3

另外一種〔解釋波羅蜜順序的〕方法- 1.布施首先被說,從各類各樣眾生來說, 〔布施〕是所有眾生共通性,是果報較少且易做的。

4-4

Sīlena dāyakapaṭiggāhakasuddhito parānuggahaṃ vatvā parapīḷānivattivacanato kiriyadhammaṃ vatvā akiriyadhammavacanato bhogasampattihetuṃ vatvā bhavasampattihetuvacanatoca dānassa anantaraṃ sīlaṃ vuttaṃ.

4-4

2.布施之後說戒行:透過戒行清淨施者與受施者。先說幫助他人後(布施),然後說他人止息痛苦(持戒)。先說所應做法後(布施),然後說不應作法(持戒)。先說財富成就原因後(布施),然後說〔下世往生善趣〕存在成就原因(持戒)。

4-5

3.Nekkhammena sīlasampattisiddhito kāyavacīsucaritaṃ vatvā manosucaritavacanato visuddhasīlassa sukheneva jhānasamijjhanatokammāparādhappahānena payogasuddhiṃ vatvā kilesāparādhappahānena āsayasuddhivacanato vītikkamappahānena cittassa pariyuṭṭhānappahānavacanato[注] ca sīlassa anantaraṃ nekkhammaṃ vuttaṃ.

4-5

3.戒行之後說出離:透過出離清淨圓滿戒行。先說身語善行(戒行),然後說心的善行(出離)。透過清淨戒行安樂,禪修成就。先說透過斷除罪過行為(kamm);前行清淨,然後說透過斷除罪過的煩惱(出離);意念清淨。從透過斷除違犯(戒行),斷除心的纏(隨眠煩惱)來說。

4-6

4.Paññāya nekkhammassa siddhiparisuddhito jhānābhāvena paññābhāvavacanato ‘‘ samādhipadaṭṭhānā hi paññā, paññāpaccupaṭṭhāno ca samādhi ’’ . Samathanimittaṃ vatvā upekkhānimittavacanato parahitajjhānena parahitakaraṇūpāyakosallavacanato ca nekkhammassa anantaraṃ paññā vuttā.

4-6

4.出離後面說智慧:透過智慧成就清淨的出離。因為沒有靜慮就沒有智慧。「因為三摩地近因是智慧,智慧現起是三摩地。先說止息的相(出離),在說平等捨(Paññā)相。透過利益他人思維的禪修(出離),在說利益他人的方便善巧 (智慧)

4-7

5.Vīriyārambhena paññākiccasiddhito sattasuññatādhammanijjhānakkhantiṃ vatvā sattahitāya ārambhassa acchariyatāvacanato upekkhānimittaṃ vatvā paggahanimittavacanato nisammakāritaṃ vatvā uṭṭhānavacanato ca ‘‘ nisammakārino hi uṭṭhānaṃ phalavisesamāvahatī ’’ ti paññāya anantaraṃ vīriyaṃ vuttaṃ.

4-7

5.智慧後面說精進:透過精進圓滿完成智慧行。先說洞察、安忍眾生在本質上是空性 (智慧),再說為利益眾生生起不思議的努力(精進)。先說捨相(智慧-思維修),再說精勤相(精進)。先說思慮行(智慧),再說奮發行(精進)。「思慮行能帶來精進殊勝果報。」

4-8

6.Vīriyavato sātaccakaraṇavacanato ‘‘khantibahulo hi anuddhato sātaccakārī hoti ’’.Appamādavato parahitakiriyārambhe ‘‘yāthāvato dhammanijjhāne hi sati taṇhā na hoti’’ . Parahitārambhe paramepi parakatadukkhasahanatāvacanato ca vīriyassa anantaraṃ khanti vuttā.

4-8

6.精進後面說安忍:透過安忍成就精進。「因為精進者安住發勤精進,能夠降伏眾生由業行而產生的痛苦。」 精進能莊嚴安忍「因為精進能彰顯安忍」。先說精進相,再說止息相。說明透過極度努力,斷除掉舉、瞋〔等煩惱〕。「用理解安忍本質〔是空性〕。斷除掉舉、瞋〔等煩惱〕。」說明精進者是不斷地實踐。「因為常安忍是不斷地實踐無躁動」不放逸是精勤於利他行,「當洞察本質存在的時候,渴愛不存在。」 最上的利他實踐,是能安忍他人造作的痛苦。

4-9

7.Saccena khantiyā cirādhiṭṭhānato apakārino apakārakhantiṃ vatvā tadupakārakaraṇe avisaṃvādavacanato khantiyā apavādavācāvikampanena bhūtavāditāya avijahanavacanato sattasuññatādhammanijjhānakkhantiṃ vatvā tadupabrūhitañāṇasaccavacanato ca khantiyā anantaraṃ saccaṃ vuttaṃ.

4-9

7.安忍後面說真實:透過真實能長時確立安忍。先說安忍加害者〔所做〕的傷害,再說以不妄語幫助他(傷害你的人)。安忍就是對於責難言語不受影響,不放棄說真實語。先說洞察、安忍眾生在本質上是空性,再說真實廣大智。

4-10

8.Adhiṭṭhānena saccasiddhito ‘‘ acalādhiṭṭhānassa hi virati sijjhati ’’. Avisaṃvāditaṃ vatvā tattha acalabhāvavacanato ‘‘ saccasandho hi dānādīsu paṭiññānurūpaṃ niccalova pavattati’’ . Ñāṇasaccaṃ vatvā sambhāresu pavattiniṭṭhāpanavacanato ‘‘ yathābhūtañāṇavā hi bodhisambhāre adhiṭṭhāti, te ca niṭṭhāpeti paṭipakkhehi akampiyabhāvato ’’ ti saccassa anantaraṃ adhiṭṭhānaṃ vuttaṃ.

4-10

8.真實後面說決意:透過決意圓滿真實。「不動的決意是指遠離(煩惱)而成就。」先說不虛妄的話,再說不動搖的狀態。「隨順〔自己〕的誓願生起不動搖布施等等〔波羅蜜〕,這些都是與真實有相關聯」。先說智慧真實,再說依止菩提資糧而行 「因為如實智者安立於菩提資糧,依止那些〔菩提資糧〕,以對治方式達到堅固的狀態。

4-11

9.Mettāya parahitakaraṇasamādānādhiṭṭhānasiddhito adhiṭṭhānaṃ vatvā hitūpasaṃhāravacanato ‘‘ bodhisambhāre hi adhitiṭṭhamāno mettāvihārī hoti ’’ . Acalādhiṭṭhānassa samādānāvikopanena samādānasambhavato ca adhiṭṭhānassa anantaraṃ mettā vuttā.

4-11

9.決意的後面說慈心:以慈心成就利他行的決意。先說決意,再說利益〔功德〕積累。「安立於菩提資糧的慈心安住者。」透過(具有)不惱害,生起決意不動的受持。

4-12

10.Upekkhāya mettāvisuddhito sattesu hitūpasaṃhāraṃ vatvā tadaparādhesu udāsīnatāvacanato. mettābhāvanaṃ vatvā tannissandabhāvanāvacanato hitakāmasattepi upekkhakoti acchariyaguṇatāvacanato ca mettāya anantaraṃ upekkhā vuttāti evametāsaṃ kamo veditabbo.

4-12

10.慈的後面說平等捨:以平等捨清淨慈心。先說對眾生利益〔功德〕積累,再說捨棄那〔眾生〕罪過。先說慈的修習,再說等流果(慈的果報)修習以平等捨〔對待〕想要利益的眾生,而說不可思議功德性。應該要了知〔波羅蜜〕這些順序。

5

(5) Kāni lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti ettha avisesena tāva sabbāpi pāramiyo parānuggahalakkhaṇā, paresaṃ upakārakaraṇarasā, avikampanarasā vā, hitesitāpaccupaṭṭhānā, buddhattapaccupaṭṭhānā vā, mahākaruṇāpadaṭṭhānā, karuṇūpāyakosallapadaṭṭhānā vā.

5

(5)甚麼是〔波羅蜜的〕特徵、作用、現起、近因?透過這些差異,所有的〔波羅蜜的〕特徵是守護他人;〔波羅蜜的〕作用是幫助他人、不動搖;〔波羅蜜的現起〕是尋求他人的福利,或〔波羅蜜的現起〕是覺性,〔波羅蜜的〕近因是大悲、或〔波羅蜜的〕近因是悲善巧方便

5-1

Visesena pana yasmā karuṇūpāyakosallapariggahitā attūpakaraṇapariccāgacetanā dānapāramitā,karuṇūpāyakosallapariggahitaṃ kāyavacīsucaritaṃ atthato akattabbaviratikattabbakaraṇacetanādayo ca sīlapāramitā. Karuṇūpāyakosallapariggahito ādīnavadassanapubbaṅgamo kāmabhavehi nikkhamanacittuppādo nekkhammapāramitā, karuṇūpāyakosallapariggahito dhammānaṃ sāmaññavisesalakkhaṇāvabodho paññāpāramitā. Karuṇūpāyakosallapariggahito kāyacittehi parahitārambho vīriyapāramitā,karuṇūpāyakosallapariggahitaṃ sattasaṅkhārāparādhasahanaṃadosappadhāno tadākārappavattacittuppādo khantipāramitā, karuṇūpāyakosallapariggahitaṃ viraticetanādibhedaṃ avisaṃvādanaṃsaccapāramitā,karuṇūpāyakosallapariggahitaṃ acalasamādānādhiṭṭhānaṃ tadākārappavatto cittuppādo adhiṭṭhānapāramitā,karuṇūpāyakosallapariggahito lokassa hitasukhūpasaṃhāro atthato abyāpādo mettāpāramitā, karuṇūpāyakosallapariggahitā anunayapaṭighaviddhaṃsanīiṭṭhāniṭṭhesu sattasaṅkhāresu samappavatti upekkhāpāramitā.

5-1

又以差別來說,布施波羅蜜是具有悲心和善巧方便,捨棄自我利益的心念。持戒波羅蜜是具有悲心和善巧方便,善的身語行,從意義上遠離不應做、做應做等等。出離波羅蜜是具有悲心和善巧方便,因為看見欲樂帶來過患之前,升起出離念頭。智慧波羅蜜是具有悲心和善巧方便,理解法的名稱差別相。精進波羅蜜是具有悲心和善巧方便,以身心為了他人利益精勤。安忍波羅蜜是具有悲心和善巧方便,忍耐眾生的過失行,努力不瞋,而升起的念頭。真實波羅蜜是具有悲心和善巧方便,對於破壞出離心等等,(能夠)不虛妄。決意波羅蜜是具有悲心和善巧方便,不動搖受持決意,而升起的心念。悲心波羅蜜是具有悲心和善巧方便,聚集世間的〔眾生〕利益與安樂,從意義上來說是不瞋恚。平等捨波羅蜜是具有悲心和善巧方便,斷除好惡,對眾生善意、不善意行,平等對待。

5-2

Tasmā pariccāgalakkhaṇā dānapāramī, deyyadhamme lobhaviddhaṃsanarasā, anāsattipaccupaṭṭhānā, bhavavibhavasampattipaccupaṭṭhānā vā, pariccajitabbavatthupadaṭṭhānā.

5-2

因此,布施波羅蜜的特徵是捨棄,〔布施波羅蜜的〕作用對施物破除貪欲,〔布施波羅蜜的〕現起是不執取或無論有無都滿足的狀態,〔布施波羅蜜的〕近因放棄事物。

5-3

Sīlanalakkhaṇā sīlapāramī, samādhānalakkhaṇā patiṭṭhānalakkhaṇā cāti vuttaṃ hoti. Dussīlyaviddhaṃsanarasā, anavajjarasā vā, soceyyapaccupaṭṭhānā, hirottappapadaṭṭhānā.

5-3

持戒波羅蜜的特徵是指「制止(Sīlana)、專注(samādhāna)、安住(patiṭṭhāna)。」〔持戒波羅蜜的〕作用是停止惡習、無過失。〔持戒波羅蜜的〕現起是清淨行。〔持戒波羅蜜的〕近因是慚與愧。

5-4

Kāmato ca bhavato ca nikkhamanalakkhaṇā nekkhammapāramī, tadādīnavavibhāvanarasā, tato eva vimukhabhāvapaccupaṭṭhānā , saṃvegapadaṭṭhānā.

5-4

出離波羅蜜的特徵是遠離欲樂和擁有。〔出離波羅蜜的〕作用是明瞭過患,〔出離波羅蜜的〕現起是背離,〔出離波羅蜜的〕近因是悚惕心。

5-5

Yathāsabhāvapaṭivedhalakkhaṇā paññāpāramī, akkhalitapaṭivedhalakkhaṇā vā kusalissāsakhittausupaṭivedho viya, visayobhāsanarasā padīpo viya, asammohapaccupaṭṭhānā araññagatasudesiko viya, samādhipadaṭṭhānā, catusaccapadaṭṭhānā vā.

5-5

智慧波羅蜜的特徵是洞察如實自相,或〔智慧波羅蜜的特徵〕是無誤的洞察,如同好的弓手射出弓箭穿透〔目標〕。〔智慧波羅蜜的〕的作用是照亮對象,如同燈光。〔智慧波羅蜜的〕現起是無癡,如森林中的好嚮導。〔智慧波羅蜜的〕近因是三摩地,或〔智慧波羅蜜的〕近因是四諦。

5-6

Ussāhalakkhaṇā vīriyapāramī, upatthambhanarasā, asaṃsīdanapaccupaṭṭhānā, vīriyārambhavatthupadaṭṭhānā, saṃvegapadaṭṭhānā vā.

5-6

精進波羅蜜的特徵是努力。〔精進波羅蜜的〕作用是支撐。〔精進波羅蜜的〕現起是不昏沉。〔精進波羅蜜的〕近因是發奮向上,或〔精進波羅蜜的〕近因是悚惕心。

5-7

Khamanalakkhaṇā khantipāramī, iṭṭhāniṭṭhasahanarasā, adhivāsanapaccupaṭṭhānā, avirodhapaccupaṭṭhānā vā, yathābhūtadassanapadaṭṭhānā.

5-7

安忍波羅蜜的特徵是忍耐。〔安忍羅蜜的〕的作用忍耐可愛、不可愛。〔安忍羅蜜的〕現起忍受、不敵對。〔安忍羅蜜的〕近因是如實知見。

5-8

Avisaṃvādanalakkhaṇā saccapāramī, yathāsabhāvavibhāvanarasā, sādhutāpaccupaṭṭhānā, soraccapadaṭṭhānā.

5-8

真實波羅蜜的特徵是說事實。〔真實羅蜜的〕作用如是說實相。〔真實羅蜜的〕現起是有品德。〔真實羅蜜的〕近因是柔和。

5-9

Bodhisambhāresu adhiṭṭhānalakkhaṇā adhiṭṭhānapāramī, tesaṃ paṭipakkhābhibhavanarasā, tattha acalatāpaccupaṭṭhānā, bodhisambhārapadaṭṭhānā.

5-9

決意波羅蜜的特徵是對於菩提資糧能夠確定。〔決意羅蜜的〕作用是克服(菩提資糧)的障礙。〔決意羅蜜的〕現起就是不動搖。〔決意羅蜜的〕近因是菩提資糧。

5-10

Hitākārappavattilakkhaṇā mettāpāramī,hitūpasaṃhārarasā,āghātavinayanarasā vā,sommabhāvapaccupaṭṭhānā,sattānaṃ manāpabhāvadassanapadaṭṭhānā.

5-10

慈心波羅蜜的特徵是具有利益〔眾生〕之行相。〔慈心波羅蜜的〕作用是利益的聚集,或是調伏嗔害。〔慈心波羅蜜的〕現起是令人愉悅。〔慈心波羅蜜的〕近因是看見眾生令人可愛的狀態。

5-11

Majjhattākārappavattilakkhaṇāupekkhāpāramī,samabhāvadassanarasā,paṭighānunayavūpasamapaccupaṭṭhānā,kammassakatāpaccavekkhaṇapadaṭṭhānā.

5-11

平等捨波羅蜜的特徵是具有中捨之行相。〔平等捨波羅蜜的〕作用看見平等狀態。〔平等捨波羅蜜的〕現起是熄滅瞋恚及其隨行。〔平等捨波羅蜜的〕近因觀察業自作性。

5-12

Ettha ca karuṇūpāyakosallapariggahitatā dānādīnaṃ pariccāgādilakkhaṇassa visesanabhāvena vattabbā. Karuṇūpāyakosallapariggahitāni hi dānādīni bodhisattasantāne pavattāni dānādipāramiyo nāma honti.

5-12

在此,具有悲心和善巧方便應該以布施的特徵是捨棄,〔持戒的特徵是制止〕等等…的差異方式來說。具有悲心和善巧方便的布施等等,在菩薩的心相續中生起,名為布施等波羅蜜。

6

(6)Ko paccayoti? Abhinīhāro tāva pāramīnaṃ paccayo. Yo hi ayaṃ “Manussattaṃliṅgasampatti, hetu satthāradassanaṃ;Pabbajjā guṇasampatti, adhikāro ca chandatā; Aṭṭhadhammasamodhānā, abhinīhāro samijjhatī ’’ ti. (bu. vaṃ. 2.59) –Evaṃ vutto aṭṭhadhammasamodhānasampādito.

6

(6)什麼是〔波羅蜜〕的緣?波羅蜜的緣是願求。因為如下-1.人類;2.成為男性;3.因〔具備體證阿羅漢果的條件〕; 4.看見導師;5.出家6.功德成就;7.增上行;8.善欲。八法的聚集,成就願求。如是說成就八法聚集。

6-1

‘‘ tiṇṇo tāreyyaṃ mutto moceyyaṃ danto dameyyaṃ santo sameyyaṃ assattho assāseyyaṃ parinibbuto parinibbāpeyyaṃ suddho sodheyyaṃ buddho bodheyya ’’ nti ādinayappavatto abhinīhāro. So avisesena sabbapāramīnaṃ paccayo. Tappavattiyā hi uddhaṃ pāramīnaṃ pavicayupaṭṭhānasamādānādhiṭṭhānanipphattiyo mahāpurisānaṃ sambhavanti. (bu. vaṃ. 2.59)

6-1

「應橫越者已橫越,應解脫者已解脫,應調伏者已調伏,應寂靜者已寂靜,應安息者已安息,應般涅槃者已般涅槃圓寂,應清淨者已清淨,應覺悟者已覺悟」具有等等的方式。這是所有波羅蜜共通的緣。以此,透過波羅蜜的簡擇、現起、受持、確立、完成, 而具有大人〔相〕產生。

6-2

Tattha manussattanti manussattabhāvo. Manussattabhāveyeva hi ṭhatvā buddhattaṃ patthentassa patthanā samijjhati, na nāgasupaṇṇādijātīsu ṭhitassa. Kasmāti ce? Buddhabhāvassa ananucchavikabhāvato.

6-2

1.那個「人的狀態」是人的存在。因為人的狀態存續後,對於佛陀的境界渴望、希望到達,不生在龍、金翅鳥等生存。為什麼?不適合成佛的存在。

6-3

Liṅgasampattīti manussattabhāve ṭhitassāpi purisasseva patthanā samijjhati, na itthiyā na paṇḍakanapuṃsakaubhatobyañjanakānaṃ vā samijjhati. Kasmāti ce? Yathāvuttakāraṇato lakkhaṇapāripūriyā abhāvato ca. Vuttañcetaṃ – ‘‘ aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ itthī arahaṃ assa sammāsambuddho’’ ti (a. ni. 1.279; vibha. 809) vitthāro. Tasmā manussajātikassāpi itthiliṅge ṭhitassa paṇḍakādīnaṃ vā patthanā na samijjhati.

6-3

2.「男身成就」住人類的狀態只有男人發願成就。或不是成就婦人、不是黃門、中性人、雙性人。為什麼?上述原因存在特徵完成狀態。如上所述:「比丘啊!女人是阿羅漢、三藐三菩提這個不可能,沒有機會的」如此解釋。因此在人界的女性或處於黃門等狀態不能成就。

6-4

Hetūti upanissayasampatti. Manussapurisassāpi hi upanissayasampannasseva hetusampattiyā patthanā samijjhati, na itarassa.

6-4

3.「因」:強烈的因成就,因為唯有成為男人的因具足成就 的條件,而不是其他人 。

6-5

Satthāradassananti satthusammukhībhāvo. Dharamānakabuddhasseva hi santike patthentassa patthanā samijjhati,parinibbute pana bhagavati cetiyassa santike vā bodhimūle vā paṭimāya vā paccekabuddhabuddhasāvakānaṃ vā santike patthanā na samijjhati. Kasmā? Adhikārassa balavabhāvābhāvato. Buddhānaṃ eva pana santike patthanā samijjhati, ajjhāsayassa uḷārabhāvena tadadhikārassa balavabhāvāpattito.

6-5

4.「遇見導師」:老師的對面,唯有在仍住世的佛面前願的條件才能成就,已入滅的佛、塔面前、在菩提樹下或(佛)像前或闢支佛聲聞弟子面前願不成就。為什麼?增上力量不存在。在諸佛面前願成就。因為志向廣大的緣故,獲得那個增上的力量。

6-6

Pabbajjāti buddhassa bhagavato santike patthentassāpi kammakiriyavādīsu tāpasesu vā bhikkhūsu vā pabbajitasseva patthanā samijjhati, no gihiliṅge ṭhitassa. Kasmā? Buddhabhāvassa ananucchavikabhāvato. Pabbajitā eva hi mahābodhisattā sammāsambodhiṃ adhigacchanti, na gahaṭṭhabhūtā, tasmā paṇidhānakāle ca pabbajjāliṅgaṃ eva hi yuttarūpaṃ kiñca guṇasampattiadhiṭṭhānabhāvato.

6-6

5.「出家」在佛或薄伽梵面前成為比丘或梵行者持守業的法義,出家的願才能成就。不是在家的狀態。為什麼?因為與覺悟的狀態不相應。因為唯有出家,諸大菩薩才證得三藐三菩提,非在家狀態。因此,追求誓願的時候,唯有出家相與外相相應,具足功德和決意。

6-7

Guṇasampattīti abhiññādiguṇasampadā. Pabbajitassāpi hi aṭṭhasamāpattilābhino pañcābhiññasseva patthanā samijjhati, na yathāvuttaguṇasampattiyā virahitassa. Kasmā? Pāramipavicayassa asamatthabhāvato, upanissayasampattiyā abhiññāsampattiyā ca samannāgatattā mahāpurisā katābhinīhārā sayameva pāramī pavicetuṃ samatthā honti.

6-7

6.「功德成就」通智等等功德具足。因為出家獲得八種定和五神通願望才能成就。缺乏的時候,如上所說功德不能成就。為什麼?因為簡擇波羅蜜不能發揮作用,由於具足近因成就和通智成就,菩薩發願後自己能夠簡擇波羅蜜

6-8

Adhikāroti adhiko upakāro. Yathāvuttaguṇasampannopi hi yo attano jīvitampi buddhānaṃ pariccajitvā tasmiṃ kāle adhikaṃ upakāraṃ karoti, tasseva abhinīhāro samijjhati, na itarassa.

6-8

7.「增上行」增上的資助。如上所說功德成就,因為他為了諸佛放棄自己的生命之後,在那時期做增上資助。

6-9

Chandatāti kattukāmatākusalacchando. Yassa hi yathāvuttadhammasamannāgatassa buddhakārakadhammānaṃ atthāya mahanto chando mahatī patthanā mahatī.
kattukāmatā atthi, tasseva samijjhati, na itarassa.

6-9

8.「善欲」想要做善行的欲求。凡是如上所說法的成就,成佛的修行為大善欲、大希望、大想要,他的成功而不是其他人的。

6-10

Tatridaṃchandamahantatāya opammaṃ – yo sakalacakkavāḷagabbhaṃekodakībhūtaṃ attano bāhubaleneva uttaritvā pāraṃ gantuṃ samattho,so buddhattaṃ pāpuṇātīti sutvā taṃ dukkarato adahanto ‘‘ ahaṃ taṃ uttaritvā pāraṃ gamissāmī ’’ ti chandajāto hoti, na tattha saṅkocaṃ āpajjati.

6-10

這裡以偉大的善欲作譬喻:1.一位能獨自用臂力划過被水圍繞的世界到達彼岸的人,他聽到「達到佛陀境界」後,他不認為是困難,「我超越後將到達彼岸」因為善欲已生,不再陷入退縮。

6-11

Tathā yo sakalacakkavāḷaṃ vītaccikānaṃ vigatadhūmānaṃ aṅgārānaṃ pūraṃ pādehi akkamanto atikkamitvā parabhāgaṃ pāpuṇituṃ samattho…pe…[注] na tattha saṅkocaṃ āpajjati.

6-11

2.正如他以雙腳踩踏在充滿無燄、無煙覆著炭火的世界,跨越後能到外部....省.... 不再陷入退縮。

6-12

Tathā yo sakalacakkavāḷaṃ sattisūlehi sunisitaphalehi nirantaraṃ ākiṇṇaṃ pādehi akkamanto atikkamitvā…pe… na tattha saṅkocaṃ āpajjati.

6-12

3.正如他以雙腳踩踏在被長矛、尖銳刀鋒遍滿的世界,跨越後........ 不再陷入退縮。

6-13

Tathā yo sakalacakkavāḷaṃ nirantaraṃ ghanaveḷugumbasañchannaṃ kaṇṭakalatāvanagahanaṃ vinivijjhitvā parabhāgaṃ gantuṃ samattho…pe… na tattha saṅkocaṃ āpajjati.

6-13

4.正如他穿越被茂密竹林覆蓋、布滿荊棘、藤蔓的叢林的世界,能到外面........ 不再陷入退縮。

6-14

Tathā yo ‘‘ cattāri asaṅkhyeyyāni satasahassañca kappe paccitvā buddhattaṃ pattabba ’’ nti sutvā taṃ dukkarato adahanto ‘‘ ahaṃ tattha paccitvā buddhattaṃ pāpuṇissāmī ’’ ti chandajāto hoti, na tattha saṅkocaṃ āpajjatīti evamādinā nayena ettha chandassa mahantabhāvo veditabbo.

6-14

5.正如他聽到「要經歷四阿僧祇又十萬大劫能成就佛陀境界」後,不認為是困難的,「我超越後將到達佛陀境界」因為善欲已生,不再陷入退縮。如上述所說,此善欲的偉大性應知。

6-15

Evaṃ aṭṭhaṅgasamannāgato panāyaṃ abhinīhāro atthato tesaṃ aṭṭhannaṃ aṅgānaṃ samodhānena tathāpavatto cittuppādoti veditabbo. So sammadeva sammāsambodhiyā paṇidhānalakkhaṇo.
 ‘‘ Aho vatāhaṃ anuttaraṃ sammāsambodhiṃ abhisambujjheyyaṃ, sabbasattānaṃ hitasukhaṃ nipphādeyya ’’ nti evamādipatthanāraso,bodhisambhārahetubhāvapaccupaṭṭhāno,mahākaruṇāpadaṭṭhāno,upanissayasampattipadaṭṭhāno vā. 
Acinteyyaṃ buddhabhūmiṃ aparimāṇaṃ sattalokahitañca ārabbha pavattiyā sabba buddhakārakadhammamūlabhūto paramabhaddako paramakalyāṇo
aparimeyyappa bhāvo puññavisesoti daṭṭhabbo.

6-15

這願具足八個條件,應知以這八個條件升起心念。這願特徵是無上等正覺。「哎呀!我真的證悟無上正等正覺,帶來所有眾生的利益安樂」如此等等的願的作用,菩提資糧的因是現起,大悲是近因證得親依的近因。不可思議的佛境,無窮無盡,為七界眾生福祉而展開,以一切導向佛果的完整修行為始,是極為吉祥、極為美善,且功德光輝無法測量,應當被視為無量福報之表現