解脫心 A Heart Released 六、生死輪迴的根本教唆者

§6. The root instigator of the cycle of death and rebirth.

六、生死輪迴的根本教唆者

thitibhutam avijja-paccaya sankhara… upadanam… bhavo… jati…

　　『緣無明住地而生行，‥‥取‥‥有‥‥生。』

Each and every one of us born as a human being has a birthplace: we have our parents as our birthplace. So why did the Buddha formulate the teaching on sustained conditions only from the factor of unawareness onwards? What unawareness comes from, he didn’t say. Unawareness has to have a mother and father just as we do, and we learn from the above line that thitibhutam is its mother and father. Thitibhutam refers to the primal mind. When the primal mind is imbued with delusion, there is a sustaining factor: the condition of unawareness. Once there is unawareness, it acts as the sustenance for the fashioning of sankhara, mental fashionings, together with the act of clinging to them, which gives rise to states of becoming and birth. In other words, these things will have to keep on arising and giving rise to each other continually. They are thus called sustained or sustaining conditions because they support and sustain one another.

　　我們每個人生為人類都有他的生處，也就是我們都有父母做為我們的生處。那麼為什麼佛陀解說因緣法只從無明開始？無明從何而來，他並沒有說，無明就像我們一樣，一定有它的父母，我們從上面知道『住地』是它的父母，『住地』是指最初的心意。當最初的心意浸染了愚癡，就有持續的因素：無明的因緣。一旦有了『無明』，它就成了『行』—心理形成的因緣，伴隨著對它們的執著，這就長養了『有』和『生』的狀態。也就是這些事情將必繼續生起並持續地相互增長，它們被稱為緣起，因為它們互相支持強化。

Awareness and unawareness both come from thitibhutam. When thitibhutam is imbued with unawareness, it isn’t wise to its conditions; but when it is imbued with awareness, it realizes its conditions for what they really are. This is how the matter appears when considered with the clear insight leading to emergence (vutthana-gamini vipassana).

　　明和無明都從『住地』而來，當『住地』浸染了無明，它並不知道它的情況；但是當它浸潤于『明』時，它知道它們真正的情況。這就是事實如何顯現的經過，當以清淨的內明予以思考時所呈現的。

To summarize: Thitibhutam is the primal instigator of the cycle of death and rebirth. Thus it is called the root source of the three (see § 12). When we are to cut the cycle of death and rebirth so that it disconnects and vanishes into nothingness, we have to train the primal instigator to develop awareness, alert to all conditions for what they really are. It will then recover from its delusion and never give rise to any conditions again. Thitibhutam, the root instigator, will stop spinning, and this will end our circling through the cycle of death and rebirth.

　　總而言之，『住地』是生死輪迴的主要教唆者，因此它被稱為三毒(見第１２節)的根源，當我們要切斷生死輪迴，使它不再相連而消失于空時，我們必須訓練這主要的教唆者去開發『明』，警覺于所有情況的真相，于是它將從它的愚癡中復甦而不再去長養任何因緣，『住地』，根本的教唆者，將停止旋紡，這將終止我們的生死輪迴。

　【中譯注】

　　有五住地：

　　一、邪見住地─對三界的錯誤知見。

　　二、欲愛住地─執著于欲界。

　　三、色愛住地─執著于色界。

　　四、無色愛住地─執著于無色界。

　　五、無明住地─無明的狀態，不明白三界的狀態。

　　無明如風，住地如三界大海，風吹大海便起煩惱波瀾。