《清净道论》：七种圣者的分别（The 7 Kinds of noble persons ）

谷成

摘自：觉音尊者，《清净道论（Visuddhimagga）》，第二十一：说行道智见清净品（Purification by Knowledge and Vision of the way）

汉文翻译：http://read.goodweb.cn/news/news_view.asp?newsid=23082
英文翻译：http://www.accesstoinsight.org/l ... urification2011.pdf ， page 688

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THE SEVEN KINDS OF NOBLE PERSONS （七圣者的各别之缘）

74. It was said above, “It becomes a condition for the classification of noble persons into seven kinds.” (§66) Herein, there are firstly these seven kinds of noble person:

其次在所说的「为七圣者的各别之缘」的文中，即

(1) the faith devotee（随信行）,

(2) one liberated by faith（信解脱）,

(3) the body witness（身证）,

(4) the both-ways liberated（俱分解脱）,

(5) the Dhamma devotee（随法行）,

(6) one attained to vision（见得）, and

(7) one liberated by understanding（慧解脱）.

这是先说七圣者。

This knowledge of equanimity about formations is a condition for their being placed as these seven classes.

这行舍智为彼等(七圣者)的各别之缘。

75. When a man brings [formations] to mind as impermanent and, having great resolution, acquires the faith faculty, (1) he becomes a faith devotee at the moment of the stream-entry path;

(一)那忆念无常者是信解多而获得信根的，他于须陀洹道的剎那为「随信行」。

and in the other seven instances [that is, in the three higher paths and the four fruitions] he becomes (2) one liberated by faith. When a man brings [them] to mind as painful and, having great tranquillity, acquires the faculty of concentration,

(二)在其它的七处为「信解脱」。

(3) he is called a body witness in all eight instances.

(三)那忆念于苦者是轻安多而获得定根的，他于一切处名为「身证」。

Eight instances. i.e. from the path of stream-entry through arahatship.
(1) the path to stream-entry; (2) the fruition of stream-entry;
(3) the path to once-returning; (4) the fruition of once-returning;
(5) the path to non-returning; (6) the fruition of non-returning;
(7) the path to arahantship; (8) the fruition of arahantship.

(4) He is called both-ways liberated when he has reached the highest fruition after also reaching the immaterial jhánas.

(四)其次得无色定而得最上果(阿拉汉)者，名为「俱分解脱」。

When a man brings [them] to mind as not-self and, having great wisdom, acquires the faculty of understanding, he becomes (5) a Dhamma devotee at the moment of the stream-entry path;

(五)那忆念无常我者是知多而获得慧根的，他于须陀道的剎那为「随法行」。

(6) in the next six instances he becomes one attained to vision; and

(六)在六处为「见得」，

(7) in the case of the highest fruition he becomes one liberated by understanding.

(七)在最上果为「慧解脱」。

76. (1) This is said: “When he brings [formations] to mind as impermanent, the faith faculty is in excess in him. With the faith faculty in excess he acquires the stream-entry path. Hence he is called a ’faith devotee’” (Paþis II 53).

即如这样的说：「忆念无常者则信根增盛，由于信根的增洹道；所以说他为随信行」。

Likewise, (2) “When he brings [formations] to mind as impermanent, the faith faculty is in excess in him. With the faith faculty in excess the fruition of streamentry is realized. Hence he is called ‘one liberated by faith’” (Paþis II 53).

亦说：「念无常者信根增盛，由于信根的增盛而证得须陀洹果；所以说他为信解脱等」。

77. It is said further: “[At the moment of the first path:] (2) he has been liberated by having faith (saddahanto vimutto), thus he is one liberated by faith; (3) he has realized [Nibbána] by experiencing, thus he is a body witness; (6) he has attained [Nibbána] by vision, thus he is one attained to vision.

又说：「他信故解脱为信解脱。他证最后触(无色禅)，故为身证。得最后见，故为见得。

[At the moments of the three remaining paths:](2) he is liberated by faith (saddahanto vimuccati), thus he is one liberated by faith; (3) he first experiences the experience of jhána and afterwards realizes cessation, Nibbána, thus he is a body witness; (6) it is known, seen, recognized, realized, and experienced with understanding, that formations are painful and cessation is bliss, thus he is one attained to vision” (Paþis II 52).

信故解脱为信解脱。他先触于(无色)禅触，而后证灭、涅槃，故为身证。诸行是苦，灭是乐，他这样以慧而知、见、觉知、作证及触，故为见得」。

78. As to the remaining four, however, the word meaning should be understood thus: (1) he follows (anusarati) faith, thus he is a faith devotee (saddhánusári); or he follows, he goes, by means of faith, thus he is a faith devotee. (5) Likewise, he follows the Dhamma called understanding, or he follows by means of the Dhamma, thus he is a Dhamma devotee. (4) He is liberated in both ways, by immaterial jhána and the noble path, thus he is both-ways liberated. (7) Understanding, he is liberated, thus he is one liberated by understanding.


在其余的四者之中，他随行于信，或以信随行而行，故为随信行。同样的，他随行于称为慧的法，或以法而随行，故为随法行。以无色禅及圣道的两分而解脱，故为俱分解脱。他知解故解脱，为慧解脱。如是当知这样的语义。

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愿以分享此文功德，回向一切众生，回向无上菩提，回向四众和合，回向正法常住。Sadhu x 3