解脫心 A Heart Released 十七、各種阿羅漢都從定和慧解脫，已經開發完成三重訓練

§17. Arahants of every sort attain both release through concentration and release through discernment, having developed the threefold training to completion.

　十七、各種阿羅漢都從定和慧解脫，已經開發完成三重訓練

anasavam ceto-vimuttim pañña-vimuttim dittheva dhamme sayam abhiñña sacchikatva upasampajja viharanti:

　　『無漏心解脫、慧解脫，現見法，離熾燃，緣自覺知。』

　　『他住于無漏，透過定和慧進入解脫，就在當下，自證自知。』

‘They dwell without effluent, having entered the release through concentration and release through discernment realized and verified by themselves in the very present.’

　　佛陀住世時，這三時的說法，有著重大的意義，它們超過佛陀所曾經說過的其它任何說法。初次說法正向解脫，中間說法正向解脫，最後說法正向解脫。如是，三次說法，沒有例外，都是正向解脫。

This passage from the Canon shows that arahants of no matter what sort reach both release through concentration and release through discernment, free from effluents in the present. No distinctions are made, saying that this or that group reaches release only through concentration or only through discernment. The explanation given by the Commentators — that release through concentration pertains to those arahants who develop concentration first, while release through discernment pertains to the ‘dry insight’ arahants, who develop insight exclusively without having first developed concentration — runs counter to the path. The eightfold path includes both Right View and Right Concentration. A person who is to gain release has to develop all eight factors of the path. Otherwise he or she won’t be able to gain release. The threefold training includes both concentration and discernment. A person who is to attain knowledge of the ending of mental effluents has to develop all three parts of the threefold training completely.

　　從經文中的這個章節顯示，不論那一種阿羅漢，都是透過定和慧達到了解脫，當下免于諸漏(中譯注：各種煩惱)，沒有什麼區分說—這一群或那一群只是透過定，或只是透過慧而達到解脫。論師的解釋—透過定的解脫，屬于那些優先開發定的阿羅漢，而透過慧的解脫則屬于『犀利內明』的阿羅漢，他單獨地開發內明而未先開發禪定—(中譯注：這種說法)違反正道。八正道包含了正見和正定，一個要得到解脫的人，必須開發所有的八個正道，否則他或她是不能得到解脫的，三重訓練包含了定和慧，一個要證得漏盡(中譯注：心意煩惱淨盡)智的人，必須完整地開發三重訓練中的所有三個部份。

This is why we say that arahants of every sort have to reach both release through concentration and release through discernment .

　　這就是我們說，各種阿羅漢必須達到定慧俱解脫的原因。

【中譯注】

　　我國學人普遍認為單憑智慧亦可解脫並證得阿羅漢果，也就是所謂的『慧解脫阿羅漢』，其主要根據系來自梵文漢譯雜阿含，雜因誦，因緣相應第二十六經—須深盜密出家、悔過篇。當我們對照巴利日譯(或中譯)相應部，大品，須尸摩篇時，便會發現梵文漢譯中的『當知我等生死已盡‥‥』與巴利聖典有所差異，如果我們把相應部的譯文『我等已知「生死已盡 ‥‥ ‥‥」』，代入雜阿含中，則前後文義連貫，疑問盡消。學人亦可再讀雜因誦因緣相應第三十經，尊者茂師羅見滅篇(南傳相應部，因緣相應第六十八經)，當有助于了解『智慧上對寂滅的認識』並不就等于『證得阿羅漢』。

【附記：】

　　尊者在說法中引用了巴利經典的文句，中譯者的能力不足，因此列出原文供參照比對。如有誤譯之處，敬請指正。

(一九九四年八月十九譯于台中遠離軒)

Glossary

Anusaya:Latent tendency — sensual passion, irritation, views, doubt, pride, passion for states of becoming, and unawareness .

Apaya:State of deprivation; the four lowest levels of existence — rebirth in hell, as a hungry shade, as an angry demon, or as a common animal.

Arahant:A person whose heart is freed from mental effluents (see asava) and is thus not destined for further rebirth .

Arupa jhana:Meditative absorption in a non-physical object .

Asava:Mental effluent — sensuality, states of becoming, and unawareness.

Avijja:Unawareness, ignorance, counterfeit knowledge.

Dhamma:Event; phenomenon; the way things are in and of themselves; their inherent qualities; the basic principles underlying their behavior. Also, principles of behavior that human beings ought to follow so as to fit in with the right natural order of things; qualities of mind they should develop so as to realize the inherent quality of the mind in and of itself. By extension, ‘Dhamma’ is used also to refer to any doctrine that teaches such things.

Dhatu:Element; property; potential. The four physical properties are those of earth (solidity), water (liquidity), fire (heat), and wind (energy or motion).

Khandha:Component parts of sensory perception: rupa (physical phenomena); vedana (feelings of pleasure, pain, or indifference); Sañña (concepts, labels, allusions); sankhara (mental fashionings, formations, processes); and viññana (cognizance, consciousness).

Lokadhamma:Ways of the world — fortune, loss, praise, blame, status, disgrace, pleasure, and pain.

Nibbana:Liberation; the unbinding of the mind from passion, aversion, and delusion, and thus from the round of death and rebirth.

Nivarana:Hindrances to concentration — sensual desire, ill will, torpor & lethargy, restlessness & anxiety, and uncertainty.

Ogha:Flood; factors that sweep the mind along the round of death and rebirth — sensuality, states of becoming, and unawareness.

Patibhaga:The manipulation of visions that appear in meditation.

Rupa jhana:Meditative absorption in a physical object or sensation.

Satipatthana:Frame of reference; foundation of mindfulness — body, feelings, mind, and mental qualities.

Uggaha nimitta:An image appearing spontaneously during meditation.

Upakkilesa:Mental corruption or defilement — passion, aversion, and delusion in their various forms.