四种道智所断之烦恼分类和次第

谷成

摘自： 觉音尊者（Buddhaghosa）著，译者叶均，《清净道论（Visuddhimagga）》，第二十二：说智见清净品（Purification by Knowledge and Vision）

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所谓四种道智如下：

1. First knowledge （初智）：the stream-entry path（须陀洹道）
2. Second knowledge（第二智）：the once-return path（斯陀含道）
3. Third knowledge（第三智）：the non-return path（阿那含道）
4. Fourth knowledge（第四智）：the Arahant path（阿拉汉道）

The kinds of states that ought to be abandoned, also the act of their abandoning:

「断那应断的诸法」，是说在此等四(道)智中，当知以什么智而断什么应的诸法。

now which states are to be abandoned by which kind of knowledge among these four should be understood, and also the act of abandoning them. For they each and severally bring about the act of abandoning of the states called fetters, defilements, wrongnesses, worldly states, kinds of avarice, perversions, ties, bad ways, cankers, floods, bonds, hindrances, adherences, clingings, inherent tendencies, stains, unprofitable courses of action, and unprofitable thoughtarisings.

即此等(四道智)如理的断那为结、烦恼、邪性、世间法、悭、颠倒、系、不应行、漏、暴流、轭、盖、执取、取、随眠、垢、不善业道、(不善)心生起的诸法。

Herein, the fetters are the ten states beginning with greed for the fine material, so called because they fetter aggregates [in this life] to aggregates [of the next], or kamma to its fruit, or beings to suffering.

此中：「结」──因为（今世的）诸蕴与（来世的）诸蕴、业与果有情与苦的连结，故称色贪等的十法(为结)。

For as long as those exist there is no cessation of the others.

即直至有彼等（诸结的生起）而此等（蕴果苦等）不灭。

And of these fetters, greed for the fine material, greed for the immaterial, conceit (pride), agitation, and ignorance are called the five higher fetters because they fetter beings to aggregates, etc., produced in higher [forms of becoming],  while false view of individuality, uncertainty, adherence to rules and vows, greed for sense desires, and resentment are called the five lower fetters because they fetter beings to aggregates, etc., produced in the lower [forms of becoming].

此中：色贪、无色贪、慢、掉举、无明等的五种，因为是生于上(二界)的诸蕴等的结，故称上分结；有身见、疑、戒禁取、欲贪、瞋恚等的五种，因为是生于卜(欲界)的诸蕴等的结，故称下分结。

The defilements are the ten states, namely, greed, hate, delusion, conceit (pride), [false] view, uncertainty, stiffness [of mind], agitation, consciencelessness, shamelessness. They are so called because they are themselves defiled and because they defile their associated states.

「烦恼」──即贪、瞋、痴、慢、见、疑、惛沉、掉举、无惭、无愧等的十法，因为它们自己是杂染及杂染其相应之法的缘故。

The wrongnesses are the eight states, namely, wrong view, wrong thinking, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, which with wrong knowledge and wrong deliverance, come to ten. They are so called because they occur wrongly.

「邪性」──因为是于邪而起之故，即邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定等的八法，或加邪解脱及邪智为十法。

The worldly states are the eight, namely, gain, loss, fame, disgrace, pleasure, pain, blame, and praise. They are so called because they continually succeed each other as long as the world persists. But when the worldly states are included, then by the metaphorical use of the cause’s name [for its fruit], the approval that has the gain, etc., as its object and the resentment that has the loss, etc., as its object should also be understood as included.

「世间法」──因为世间的(诸蕴)进行之时，它们是不易止息之法，即利、不利、名誉、不名誉、乐、苦、毁、赞等的八法。但在这里，依原因与近行(依附)，以此世间法之语，则含有以利等为基的随贪以及不利等为基的瞋恚。

The kinds of avarice are the five, namely, avarice about dwellings, families, gain, Dhamma, and praise, which occur as inability to bear sharing with others any of these things beginning with dwellings.

「悭」──有住处悭、家族悭、利得悭、法悭、称赞悭的五种。这些是因为于住处等不愿与他人共有而起的。

The perversions are the three, namely, perversions of perception, of consciousness, and of view, which occur apprehending objects that are impermanent, painful, not-self, and foul (ugly), as permanent, pleasant, self, and beautiful.

「颠倒」──是对于无常、苦、无我、不净的事物而起常、乐、我、净的想颠倒、心颠倒、见颠倒等的三种。

The ties are the four beginning with covetousness, so called because they tie the mental body and the material body. They are described as “the bodily tie of covetousness, the bodily tie of ill will, the bodily tie of adherence to rules and vows, and the bodily tie of insisting (misinterpreting) that ‘This [only] is the truth’” (Vibh 374).

「系」──因为是名身及色身之系，故有贪欲等四种。即是说：贪欲身系，瞋恚身系，戒禁取身系，此是谛住着身系。

Bad ways is a term for doing what ought not to be done and not doing what ought to be done, out of zeal (desire), hate, delusion, and fear. They are called “bad ways” because they are ways not to be travelled by Noble Ones.

「不应行」──即由于欲、瞋、痴、怖畏应作而作，应作而不作的语义相同。因为圣者不应以此而行，故说不应行。

Cankers (ásava): as far as (á) change-of-lineage [in the case of states of consciousness] and as far as (á) the acme of becoming [in the case of the kinds of becoming, that is to say, the fourth immaterial state,] there are exudations (savana) owing to the [formed nature of the] object. This is a term for greed for sense desires, greed for becoming, wrong view, and ignorance, because of the exuding (savana) [of these defilements] from unguarded sense-doors like water from cracks in a pot in the sense of constant trickling, or because of their producing (savana) the suffering of the round of rebirths.

「漏」──因为依所缘至于种姓智及依处所至有顶（非想非非想处）而漏落故，或依常流之义，如水缸之漏水，因不防护（眼等之）门而漏故，或者是轮回之苦的漏，故与欲贪、有贪、邪见、无明的语义是相同的。

The floods are so called in the sense of sweeping away into the ocean of becoming, and in the sense of being hard to cross. The bonds are so called because they do not allow disengagement from an object and disengagement from suffering. Both “floods” and “bonds” are terms for the cankers already mentioned.

「暴流」──因为(上面的欲贪等四法)有拖拉于海洋之义及难度之义故(亦说暴流)。「轭」──因为不与所缘分离，不与苦分离，所以与彼等（欲贪等）的语义是相同的。

The hindrances are the five, namely, lust, [ill will, stiffness and torpor, agitation and worry, and uncertainty,] in the sense of obstructing and hindering and concealing [reality] from consciousness (IV.86).

「盖」──是心的障、盖、蔽覆之义，有贪欲(瞋恚、惛沉睡眠、掉举恶作、疑)等的五种。

Adherence (misapprehension—parámása) is a term for wrong view, because it occurs in the aspect of missing the individual essence of a given state (dhamma) and apprehending (ámasana) elsewhere (parato) an unactual individual essence.

「执取」──因为这是从超出了自性以及执着其它的不实的自性之相而起，故与邪见之语同义。

The clingings are the four beginning with sense-desire clinging described in all their aspects in the Description of the Dependent Origination (Ch. XVII.240f.).

「取」──曾以一切相于「缘起的解释」中说过，即欲取等四种。

The inherent tendencies are the seven, namely, greed for sense desires, etc., in the sense of the inveterateness, stated thus: the inherent tendency to greed for sense desires, the inherent tendency to resentment, conceit (pride), [false] view, uncertainty, greed for becoming, and ignorance. For it is owing to their inveteracy that they are called inherent tendencies (anusaya) since they inhere (anusenti) as cause for the arising of greed for sense desires, etc., again and again.

「随眠」──依强有力之义，有欲贪等七种，即欲贪随眠，瞋恚、慢、见、疑贪及无明随眠。因为它们强有力，屡屡为欲贪等的生起之因，眠伏(于有情中)故为随眠。

The stains are the three, namely, greed, hate, and delusion. They are so called because they are themselves dirty like oil, black, and mud, and because they dirty other things.

「垢」──有贪、瞋、痴的三种，因为它们自己不净，亦使别的不净，如泥为油膏所涂相似。

The unprofitable courses of action are the ten, namely, killing living things, taking what is not given, sexual misconduct; false speech, malicious speech, harsh speech, gossip; covetousness, ill will, and wrong view. They are so called since they are both unprofitable action (kamma) and courses that lead to unhappy destinies.

「不善业道」──即是不善业及为恶趣之道的杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪欲、瞋恚、邪见等的十种。

The unprofitable thought-arisings are the twelve consisting of the eight rooted in greed, the two rooted in hate, and the two rooted in delusion (XIV.89f.).

「不善心生起」──是八贪根、二瞋根、二痴根的十二种。

So these [four kinds of knowledge] each and severally abandon these states beginning with the fetters. How?

如是此等（四道智）如理而断彼等的结等。怎样的呢？

The five states eliminated by the first knowledge in the case of the fetters, firstly, are: false view of personality, doubt, adherence to rules and vows, and then greed for sense desires and resentment that are [strong enough] to lead to states of loss.

先说于十结之中，有身见、疑、戒禁取及令至恶趣的欲贪、瞋恚等的五法是初智所断。

The remaining gross greed for sense desires and resentment are eliminated by the second knowledge.

其余的粗的欲贪、瞋恚是第二智所断。

Subtle greed for sense desires and resentment are eliminated by the third knowledge.

细的（欲贪、瞋恚）是第三智所断。

The five beginning with greed for the fine material are only [actually] eliminated by the fourth knowledge.

而色贪等五种只是第四智所断。

In what follows, we shall not in every instance specify the fact with the expression “only [actually]”; nevertheless, whatever we shall say is eliminated by one of the [three] higher knowledges should be understood as only the [residual] state eliminated by the higher knowledge; for that state will have already been rendered not conducive to states of loss by the preceding knowledge.

下面虽然不以「只」字而确定，但说彼等（不善）是上位的智所断，当知已由下位的智破除了彼等令至恶趣（(恶），（其残余的）是由上位的智所断。

In the case of the defilements, [false] view and uncertainty are eliminated by the first knowledge. Hate is eliminated by the third knowledge. Greed, delusion, conceit (pride), mental stiffness, agitation, consciencelessness, and shamelessness are eliminated by the fourth knowledge.

于「烦恼」中：见与疑是初智所断。瞋是第二智所断。贪、痴、慢、惛沉、掉举、无惭、无愧是第四智所断。

In the case of the wrongnesses, wrong view, false speech, wrong action, and wrong livelihood are eliminated by the first knowledge. Wrong thinking, malicious speech, and harsh speech are eliminated by the third knowledge. And here only volition is to be understood as speech. Gossip, wrong effort, wrong mindfulness, wrong concentration, wrong deliverance, and wrong knowledge are eliminated by the fourth knowledge.

在「邪性」中：邪见、妄语、邪业、邪命是初智所断。邪思惟、两舌、恶口是第三智所断。当知这里是说思为语。绮语、邪精进、(邪)念、(邪)定、(邪)解脱、(邪)智是第四智所断。

In the case of the worldly states, resentment is eliminated by the third knowledge, and approval is eliminated by the fourth knowledge. Some say that approval of fame and praise is eliminated by the fourth knowledge. only.

在「世间法」中：瞋恚是第三智所断。随贪是第四智所断。有人说：对于名誉和称赞的随贪是第四智所断。

The kinds of avarice are eliminated by the first knowledge

「悭」，唯是初智所断。

In the case of the perversions, the perversions of perception, consciousness, and view, which find permanence in the impermanent and self in the not-self, and the perversion of view finding pleasure in pain and beauty in the foul, are eliminated by the first knowledge. The perversions of perception and consciousness finding beauty in the foul are eliminated by the third path. The perversions of perception and consciousness finding pleasure in the painful are eliminated by the fourth knowledge.

在「颠倒」中：以无常为常以无我为我的想、心、见的颠倒，及以苦为乐以不净为净的见颠倒，是初智所断。以不净为净的想与心的颠倒，是第三智所断。以苦为乐的想与心的颠倒，是第四智所断。

In the case of ties, the bodily ties of adherence to rules and vows and of the insistence (misinterpretation) that “This is the truth” are eliminated by the first knowledge. The bodily tie of ill will is eliminated by the third knowledge. The remaining one is eliminated by the fourth path.

在「系」中：戒禁取及此是谛住着身系，是初智所断。瞋恚身系是第三智所断。其余的(贪欲身系)是第四智所断。

The bad ways are eliminated by the first knowledge only.

「不应行」唯是初智所断。

In the case of the cankers, the canker of view is eliminated by the first knowledge. The canker of sense desire is eliminated by the third knowledge. The other two are eliminated by the fourth knowledge.

在「漏」中：见漏是初智所断。欲漏是第三智所断。其余的(有漏，无明漏)是第四智所断。

The same thing applies in the case of the floods and the bonds.

在「暴流及轭」中亦同于此。

In the case of the hindrances, the hindrance of uncertainty is eliminated by the first knowledge. The three, namely, lust, ill will, and worry, are eliminated by the third knowledge. Stiffness and torpor and agitation are eliminated by the fourth knowledge.‘

在「盖」中：疑盖是初智所断。贪欲、瞋恚、恶作（后悔）的三种是第三智所断。惛沉、睡眠、掉举是第四智所断。

Adherence is eliminated by the first knowledge only.

「执取」唯是初智所断。

In the case of the clingings, since according to what is given in the texts all worldly states are sense desires, that is, sense desires as object (see Nidd I 1–2), and so greed both for the fine material and the immaterial falls under sensedesire clinging, consequently that sense-desire clinging is eliminated by the fourth knowledge. The rest are eliminated by the first knowledge.

于「取」中：因为一切世间法，以基础欲而说则都是欲，故色、无色贪亦摄入欲取；所以此欲取是第四智所断。其余的（三种）是初智所断。

In the case of the inherent tendencies, the inherent tendencies to [false] view and to uncertainty are eliminated by the first knowledge. The inherent tendencies to greed for sense desires and to resentment are eliminated by the third knowledge. The inherent tendencies to conceit (pride), to greed for becoming, and to ignorance are eliminated by the fourth knowledge.

在「随眠」中：见与疑随眠是初智所断。欲贪与瞋恚随眠是第三智所断。慢、有贪及无明随眠是第四智所断。

In the case of the stains, the stain of hate is eliminated by the third knowledge, the others are eliminated by the fourth knowledge.

于「垢」中：瞋垢是第三智所断。其余的(贪、痴)是第四智所断。

In the case of the unprofitable courses of action, killing living things, taking what is not given, sexual misconduct, false speech, and wrong view are eliminated by the first knowledge. The three, namely, malicious speech, harsh speech, and ill will, are eliminated by the third knowledge. Gossip and covetousness are eliminated by the fourth knowledge.

于「不善业道」中：杀生、偷盗、邪淫、妄语、邪见是初智所断。两舌、恶口、瞋恚的三种是第三智所断。绮语、贪欲是第四智所断。

In the case of the unprofitable thought-arisings, the four associated with [false] view, and that associated with uncertainty, making five, are eliminated by the first knowledge. The two associated with resentment are eliminated by the third knowledge. The rest are eliminated by the fourth knowledge.

于「不善心生起」：四种与见相应的及与疑相应的五（心）是初智所断。二种与瞋相应的是第三智所断。其余的（五种）是第四智所断。

And what is eliminated by any one of them is abandoned by it. That is why it was said above, “So these [four kinds of knowledge] each and severally abandon these states beginning with the fetters.”

而任何法是由彼智所断的，即是由那智所应断的。所以说：「此等四道智如理而断彼等的结等的诸法」。

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