SN1.7 Appaṭividita Sutta

SN 1.7 Appaṭividita Sutta The Discourse on What Is Not Penetrated 7. Sāvatthinidānaṃ. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi – 7. At Sāvatthī. Standing to one side, that deity recited this verse in the Blessed One’s presence:   “Yesaṃ dhammā appaṭividitā, paravādesu nīyare; Suttā te nappabujjhanti, kālo tesaṃ pabujjhitu”nti.  “Those for whom the Dhammas are not penetrated are led by the doctrines of others. They are asleep and do not awaken. It is time for them to awaken.”     “Yesaṃ dhammā suppaṭividitā, paravādesu na nīyare; Te sambuddhā sammadaññā, caranti visame sama”nti.  “Those for whom the Dhammas are well penetrated are not led by the doctrines of others. They, the fully enlightened ones, having rightly known, fare evenly amidst the uneven.” 1. appaṭividita意为“未通达、未彻见、未真正明白”。 2. paravādesu nīyare直译是“被带到他人的说法/见解中去”，意思是容易被外道见解、他人主张、错误观点牵着走。 3. suttā字面是“睡着的人”，这里既可作“沉睡”，也有“心灵上未醒觉”的意思。 4. visame saman字面有“于崎岖中而平稳行”的意味。通常可理解为：即使处在复杂、动荡、意见纷乱的环境中，已通达法的人仍然行得平正安稳。   The Commentary on the Appaṭividita Sutta 7. In the seventh, 'Dhamma' means the Dhamma of the Four Truths.      [appatividitā] 'Not penetrated' means not penetrated by knowledge.      [paravādesu]'In others' doctrines' means in the sixty-two wrong views. For these are called 'others' doctrines' because they are the doctrines of other sectarians.      'They are led' [niyare]means they proceed by their own nature and are also led by another. Therein, those who grasp views such as [sassata titthi] eternalism by themselves are said to 'proceed' [gacchanti]; those who grasp them through the word of another are said to be 'led'[niyanti].        'It is time for them to awaken'[kālo tesam pabujjhitum] means this is the time for those persons to awaken [of moha]. “For in the world a Buddha has arisen, the Dhamma is taught, the Saṅgha is of good practice, the path is excellent, yet these great masses of people, asleep in the cycle of rebirth, do not awaken,” thus said the devatā.      'Fully enlightened' means enlightened rightly, by a suitable cause and reason. For there are four types of Buddhas: the Omniscient Buddha, the Paccekabuddha, the Four-Truths Buddha, and the Learned Buddha.                ~Therein, the one who, having fulfilled the thirty perfections [pāramī], has attained perfect self-enlightenment is called the Omniscient Buddha.  ~The one who, having fulfilled the perfections for two incalculable aeons and one hundred thousand more aeons, has attained the state of being self-become is called the Paccekabuddha. ~The remaining Arahants are called Four-Truths [catusacca] Buddhas.    ~One of great learning is called a Learned [suta] Buddha. In this context, the first three are applicable.    'Having known rightly' [sammadaññā] means having known rightly, by a suitable cause and reason.      'They fare evenly in the uneven'[caranti visame samam] means they fare evenly in the uneven world of beings, or in the uneven group of beings, or in the uneven collection of defilements.       The Sub-commentry 7. Explanation of the Appaṭividita Sutta 7. Because the Dhamma, which has the distinction of causes for both continuance [pavatti] and cessation [nivatti], is also encompassed by the Four Truths, it is said: [dhammāti catusaccadhammāti]'Dhamma refers to the Four Truths.'  ~Indeed, all four Noble Truths are encompassed within the Four Truths.    [appatividdhā] 'Not penetrated' means not fully realized by way of full comprehension, realization, [pariññābhisamaya] and so forth.                                                                             Pariññabhisamaya means “penetration through full understanding.” It is a compound:   ~pariñña = full understanding, complete knowing ~abhisamaya = direct penetration, breakthrough understanding, realization. This is tied to the Four Noble Truths, especially the truth of dukkha. The Buddha often presents a specific task for each truth: dukkha is to be fully understood, craving is to be abandoned, cessation is to be realized, the path is to be developed.  ~So pariññabhisamaya is the direct penetration that comes by fully understanding dukkha as it really is: impermanent, unsatisfactory, and not-self.  ~In the commentarial and Abhidhamma-related way of explaining it, pariñña itself is sometimes divided into three: 1. Nata-pariñña = understanding by knowing what something is;   2. Tirana-pariñña = understanding by examining it carefully;   3. Pahana-pariñña = understanding by abandoning defilements connected with it.   [ditthi-gatavādesu] 'In statements of views' refers to discussions designated as speculative views. These views are propagated by those holding them.        [ito paresam] 'Others beyond this' means others apart from those within this Dispensation.      'By the nature of things' signifies by its intrinsic nature [dhammatāya], by itself—this is the meaning.        [gacchanti]'They proceed' means they persist, taking up their views and standing upon them.      [parena]'By another' refers to one holding a speculative view.    'They are led'[niyanti] means they are incited into the adherence to speculative views. Therefore, it is said: 'Herein...' and so forth.      'To awaken' [pabujjhitum] means to awaken from the sleep of negligence.      The path is auspicious because the Dhamma as taught has been spoken, and because it proceeds with wise attention for the purpose of awakening.       'By reason'[hetunā] means by logical method.    'By cause'[kāranenā] means by the fitness for awakening to the Four Truths.   ~Because he knows all that is to be known [ñeyyadhamdhamma], like an āmalaka fruit in the palm of the hand, he is the All-Knowing One [sabbaññu]; by that very all-knowing enlightenment, he is the Buddha, the All-Knowing Buddha.  ~Because he awakens to the truths for himself, by self-arisen knowledge [sayambūñāna] that is unique and not shared with others, he is a Paccekabuddha.  ~Because he awakens to the Four Truths through the instruction of others, he is a Catusacca buddha [sāvaka]. Indeed, because of the absence of self-arisen knowledge, he is called merely a Catusaccabuddha.  ~Because he awakens to what is to be known, such as the divisions of the aggregates, through knowledge derived from learning [sutamaya ñāna], he is a Sutabuddha.  ~Excluding the All-Knowing Buddha and the Paccekabuddha, the remaining ones—chief disciples [agga sāvaka, great disciples [mahāsāvaka], and ordinary disciples [pakati sāvaka]—are free from lust, the remaining ones are those whose taints are destroyed.  ~Even these three former types are suitable, because of the statement beginning with 'Sambuddha' and so forth.    That by which one dwells together is a dwelling [sannivāso], a mode of conduct.      The dwelling of the world is the world-dwelling [lokasannivāsa] in that. In the uneven, such as the divisions of bodily misconduct.      ~Or, in the multitude of beings that is uneven due to the confusion of mindfulness. For it is uneven due to uneven association.      ~Or, in the uneven arising of defilements, such as the unevenness of lust.  ~Having abandoned that unevenness, having disregarded that unevenness, they live and act evenly, similarly, and suitably, or evenly and similarly to the former Buddhas.

相应部 1.7 《未通达经》         在舍卫城。那时，那位天神站在世尊一边，向世尊说了这首偈：           “凡诸法未被通达者， 便会被引入他人的见解；他们沉睡而不觉醒，现在正是他们应当觉醒的时候。”       အကြင်သူတို့သည်(သစ္စာလေးပါး) တရားတို့ကိုကောင်းစွာ ထိုးထွင်း၍ သိနိုင်ကြကုန်၏၊ မိစ္ဆာအယူတို့သို့လည်း မကပ်ရောက်ကုန်၊ ထိုသူတို့သည် ကောင်းစွာ နိုးကြားကုန်လျက် သင့်သောအကြောင်းအားဖြင့် သိကြ၍ မညီမညွတ်သော လောက၌ အညီအညွတ်ကျင့်ကုန်၏ဟု (ဟောတော်မူ၏)။ 世尊说：“凡诸法已被善通达者，便不会被引入他人的见解；他们是已觉醒者，正遍了知者，即使行于不平之处，也能行于平稳。”       《未明经释义》Aṭṭhakathā注释 7. 在第七经中，“诸法”（dhammā）是指四圣谛之法。   “未通达”(appaṭividitā)，是指尚未以智慧亲自通达、洞彻、贯通。   “于他论中”（paravādesu），是指落入六十二种邪见之说中。这些见解属于“他者”——也就是外道（titthiya）的主张，所以称为“他论”。   “被引去”（nīyare），意思是：或者依其自身的习性而行，或被他人所引导。其中，若是自己执取常见等见解，这叫“行”/“自己走过去” (gacchanti)；若是因听信他人的言说而执取那些见解，这叫“被引导”/ “被别人带过去” (nīyanti)。   “现在正是他们应当觉醒的时候”（kālo tesaṃpabujjhitun），意思是：现在正是那些人应当醒悟的时候。天神这样说道：“因为佛陀已出现于世，法已被宣说，僧团已善行于道，修行之道已善妙，然而这些众人却仍沉睡于轮回之中，不觉醒。”   “已觉悟者”（sambuddhā），是指以正确的因、正确的道理而觉悟的人。 佛有四种： 1. sabbaññubuddha：一切知佛，亦即正等正觉佛 2. paccekabuddha：辟支佛、独觉佛 3. catusaccabuddha：四谛佛（觉悟四圣谛者） 4. sutabuddha：多闻佛（由听闻而觉知者） ~其中，圆满了三十波罗蜜，而证得正等觉的，称为“一切知佛”。   ~圆满了二阿僧祇劫又十万大劫的波罗蜜，而达到自觉者，称为“辟支佛”。     ~其余漏尽者（khīṇāsava，烦恼已尽者），称为“四谛佛”。 ~广学多闻者，称为“多闻佛”名为。在此义中，前三种皆适用。   “正遍了知”（sammadaññā），意思是：以正确的因、正确的道理而了知。   “于不平中而平稳行”（caranti visame saman）是指：在不平等的世间中，或在不平等的众生群体中，或在不平等的烦恼种类中，他们都能平稳而行、平等而行。   《未通达》复注Tīkā   7. “法”也包括对于流转与还灭这两方面因缘分别的法，因为它们都统摄在四圣谛之内，所以说：“诸法，即四圣谛之法。”   ~诚然，四圣谛全都包含在“四谛”的范畴之中。   “未通达”（appaṭividdhā），是指未能以遍知、现证等方式如实通达。     “Pariññabhisamaya”意为“通过圆满了知而证得通达”。这个词由两个部分组成： ~pariññā，意为彻底的了解、完全的明知；~abhisamaya，意为现观、亲证、透彻通达。它和四圣谛的修行结构密切相关，尤其联系于苦谛，因为佛陀教导说：   苦应当被遍知， 爱应当被舍断， 灭应当被作证， 道应当被修习。 ~所以，pariññabhisamaya 就是通过如实彻底了知苦的真实相——即无常、苦、无我——而生起的现观通达。 ~依注释与阿毗达磨的解释，所谓 pariññā 又可分为三类：   1. ñāta-pariññā，即通过认知对象为何而获得的了解； 2. tīraṇa-pariññā，即通过仔细观察、审察而获得的了解； 3. pahāna-pariññā，即通过舍弃与对象相关的烦恼而获得的了解。   “在见解之说中”（diṭṭhigatavādesu），是指在那些被称为“见取之说”的各种主张中。这些主张是由持见者所发动、建立的。   “他者”（ito paresaṃ），是指与此佛教教法中的人相对的其他人，也就是别的外道行者。   “依其自性”（dhammatāya），就是“依其本性、自然而然地”的意思，也就是“自己就这样”。   “走向其中”/ “行”（gacchanti），是说他们行持/趋入其中，执持邪见之说而安住其上。   “由他人引导”（parena），是指被持邪见者所引导。   “被带过去”/ “所引”（nīyanti），是说被推动、被驱使去接受、摄持那些邪见之说。所以注释才说“其中……”等等。   “应当觉醒”（pabujjhituṃ），即应从放逸之眠中觉醒。   “修行之道是善妙的”（paṭipadā bhaddikā），是因为法已被宣说，而且正被引导向如理作意、如实觉悟，所以称为吉祥、美好的修道。   “以因”（hetunā），是指依正理(ñāya)。   “以缘”/ “以理由” (kāraṇena)，是指依四圣谛得以现正觉悟的道理。 ~都如同掌中庵摩罗果(āmalaka)般了了分明地知晓，这称为“一切知者”(sabbaññū)；也正因为以一切知而成正觉，故名“一切知佛”(sabbaññubuddho)。 ~以独特、不与他人共通的、独自觉悟诸谛，故名“独觉佛”(paccekabuddho)。   ~依他人教导而觉悟四圣谛，故名“四谛佛”(catusaccabuddho)。正因为他并不是无师自悟（无自证性），故仅称“四谛佛”。 ~依闻所成慧了知蕴等种种差别所应知，故名“闻佛”(sutabuddho)。     ~除去一切知佛与独觉佛，其余那些离贪、漏尽者，包括上首弟子、大弟子、普通弟子，都属于其余的阿罗汉。     ~由于经文提到“已觉悟者/正等觉者”等，所以前面三者（指三种佛）都可以包含在这里。   “依此而共住”称为“住处”或“行处”（sannivāsa），也就是行为活动(caritaṃ)的领域。   “世间的住处”（lokasannivāso），是指世间共住于其中/世间众生所依止活动的领域；在其中，有身恶行等种种差别的不平等、杂乱状态。 ~或者说，在众生群中，由于失念而形成种种差别不齐，所以也是“不平”。因为它与种种不平齐、不和谐相应，所以称为“不平”。 ~又或者，在烦恼种类中，如贪的不平等相等等，也称为“不平”。 ~舍离了这种“不平”，对这种“不平”保持舍心，便能“平稳而行”——也就是以平等、相称、适当的方式而行；或者说，他们的行为与往昔诸佛（诸已觉悟者）相同、相似，因此他们如是而行、如是而住。