世間第一法跋渠第一
Chapter on the Foremost Dharmas in the World (Part 1)
云何世間第一法？何故言世間第一法？世間第一法何等繫？當言欲界繫耶、色界繫耶、無色界繫耶、世間第一法，當言有覺有觀耶、無覺有觀耶、無覺無觀耶？世間第一法，當言樂根相應耶、喜根護根相應耶？世間第一法，當言一心耶、當言眾多心耶？世間第一法，當言退耶、不退耶？云何頂？云何頂墮？云何暖？此二十身見，幾我見？我所見有幾見？若無常、有常見，於此五見是何等見、何等諦斷？此見若有常無常見、若苦樂見、若樂苦見、若不淨淨見、若淨不淨見、若無我有我見、若無因有因見、若有因無因見、若有無見、若無有見，於此五見是何等見、何等諦斷？此見此章義願具演說。云何世間第一法？答曰：諸心心法次第越次取證，此謂世間第一法。次有說者，於諸五根次第越次取證，此謂世間第一法。如我義，諸心心法次第越次取證，是謂世間第一法。以何等故言世間第一法？答曰：如此心心法，諸餘世間心心法為上為最、無能及者，故名世間第一法。復次此心心法，捨凡夫事得聖法、捨邪事得正法，於正法中越次取證，以是故言世間第一法。世間第一法何等繫？當言欲界、色界、無色界繫耶？答曰：世間第一法當言色界繫，非欲界、非無色界。以何等故世間第一法不當言欲界繫？答曰：不以欲界道得斷蓋纏，亦不能除欲界結；乃以色界道得斷蓋纏，亦能除欲界結。若以欲界道得斷蓋纏亦能除欲界結，如是世間第一法當言欲界繫；但不以欲界道得斷蓋纏亦不能除欲界結，乃以色界道得斷蓋纏亦能除欲界結，以是故世間第一法不當言欲界繫。以何等故世間第一法不當言無色界繫？答曰：於等法中越次取證，先從欲界於苦思苦，後色無色界同也。若聖道起先辦欲界事，後色無色界同也。設於等法中越次取證，先無色界於苦思苦，後欲色界同也。若聖道起先辦無色界事，後欲色界同也，如是世間第一法當言無色界繫；但等法中越次取證，先從欲界於苦思苦，後色無色界同也。若聖道起先辦欲界事，後色無色界同也，以是故世間第一法不當言無色界繫。復次入無色定除去色想，不以無色想分別欲界，如緣苦法忍亦緣世間第一法。世間第一法當言有覺有觀耶、無覺有觀耶、無覺無觀耶？答曰：世間第一法，或有覺有觀、或無覺有觀、或無覺無觀。云何有覺有觀？答曰：依有覺有觀三昧得世間第一法，是謂有覺有觀。云何無覺有觀？答曰：依無覺有觀三昧得世間第一法，是謂無覺有觀。云何無覺無觀？答曰：依無覺無觀三昧得世間第一法，是謂無覺無觀。世間第一法當言樂根相應耶、喜根護根相應耶？答曰：世間第一法，或樂根相應、或喜根相應、或護根相應。云何樂根相應？答曰：依第三禪得世間第一法，是謂樂根相應。云何喜根相應？答曰：依第一、第二禪得世間第一法，是謂喜根相應。云何護根相應？答曰：依未來禪、依禪中間、依第四禪得世間第一法，是謂護根相應。世間第一法，當言一心、為眾多心耶？答曰：世間第一法當言一心，非眾多心。以何等故世間第一法一心非眾多心？答曰：若世間第一法中間，不起餘世間法，唯有無漏若當起者，若小若等若妙，設使小者不越次取證。以何等故不以退道於等法中越次取證？若當等者亦不越次取證。以何等故本不以此道越次取證？若當妙者，彼本心心所念法，此非世間第一法；若後心心所念法，此是世間第一法也。世間第一法，當言退不退耶？答曰：世間第一法不退也。以何等故世間第一法不退乎？答曰：世間第一法，諦順諦滿諦辦，無空缺處無所有，不起若干心不得思惟。譬如士夫渡水度山谷坂若險難處，正身不迴身，未到頃意正必到。世間第一法亦復如是，諦順諦滿諦辦，無空缺處無所有，不起若干心不得思惟。譬如五大駃水，一為恒迦、二為擔扶那、三為薩牢、四為伊羅跋提、五為摩醯，盡趣大海，無能斷流、無能障者，盡趣大海海滿海辦。世間第一法亦復如是，諦順諦滿諦辦，無空缺處無所有，不起若干心不得思惟。復次世間第一法、苦法忍中間，彼無有一法疾於心者，當於爾時無能制者、不得思惟，以是故世間第一法當言不退。云何頂法？云何頂法退？答曰：譬如漏一刻頃歡喜向佛法僧。如世尊言，與十六婆羅門說，諸摩那如漏一刻頃歡喜向佛法僧，是謂頂法。云何頂法退？答曰：以得頂法，若命終已退不復現在。如有一人與善知識相得，從其聞法思惟內挍計，信有佛道好法順僧，色無常痛想行識無常，信思惟苦習盡道。彼或於餘時不得善知識不聞法，不思惟內挍計，於世俗信退，是謂頂法退。云何暖法？答曰：於正法中起慈歡喜。如世尊說，馬師比丘、滿宿比丘，此二癡人於我法中無有毫釐暖法。此二十身見，幾見是我見，我所見有幾見？答曰：五是我見，十五是我所見。云何五我見？答曰：色我見、痛想行識我見，是謂五我見。云何十五我所見？答曰：色我有見，我中色、色中我，痛想行識我有見，我中識、識中我，是謂十五我所見也。若無常有常見，是邊見，苦諦所斷。有常無常見，是耶邪見，盡諦所斷。苦有樂見，以惡法為最，此名見盜，苦諦所斷。樂有苦見，是耶邪見，盡諦所斷。不淨有淨見，以惡法為最，此是見盜，苦諦所斷。淨有不淨見，是耶邪見，或盡諦斷或道諦斷。若盡觀不淨，此耶邪見，盡諦所斷。若道觀不淨，此耶邪見，道諦所斷。無我有我見，是身耶邪見，苦諦所斷。有因無因見，是耶邪見，習諦所斷。無因有因見、無作因作，此戒盜，苦諦所斷。若有而言無見，是耶邪見，或苦諦斷、或習諦斷、或盡諦斷、或道諦斷。若言無苦，是耶邪見，苦諦所斷。若言無習盡道，此耶邪見，習盡道斷。若無而言有見，此非見，此耶邪智。
What is the highest worldly dharma? Why is it called the highest worldly dharma? What realm does the highest worldly dharma belong to? Should it be said to belong to the Realm of Desire, the Realm of Form, or the Formless Realm? Should the highest worldly dharma be said to be with thought and examination, without thought but with examination, or without thought and without examination? Should it be said to correspond with the faculty of joy, or with the faculties of pleasure and equanimity? Should the highest worldly dharma be said to be a single mind, or many minds? Should the highest worldly dharma be said to be subject to retreat, or not subject to retreat?
What is the "summit"? What is the "fall from the summit"? What is the "warmth"? Regarding these twenty views of self, how many are views of self, and how many are views of what belongs to self? Regarding these five views—if one sees the impermanent as permanent, which of the five views is it, and by which truth is it abandoned? If one sees what is permanent as impermanent, suffering as happiness, happiness as suffering, impure as pure, pure as impure, selfless as having a self, having a self as selfless, without cause as having cause, with cause as without cause, existence as non-existence, or non-existence as existence—which of the five views is each, and by which truth is it abandoned? May the meaning of this chapter be fully explained.
What is the highest worldly dharma? Reply: All states of mind and mental factors that sequentially transcend and realize the truth—this is called the highest worldly dharma. Some say: It is the sequential transcending and realization of the truth through the five faculties—this is called the highest worldly dharma. According to my understanding, the sequential transcending and realization of the truth through states of mind and mental factors—this is indeed the highest worldly dharma. Why is it called the highest worldly dharma? Reply: Because this state of mind and mental factors is supreme and unsurpassed among all other worldly states of mind and mental factors—no other can equal it. Therefore, it is called the highest worldly dharma. Furthermore, this state of mind and mental factors abandons the affairs of ordinary people and attains the noble dharma, abandons wrong views and attains right views. Within the right dharma, it sequentially transcends and realizes the truth. For this reason, it is called the highest worldly dharma.
To which realm does the highest worldly dharma belong? Should it be said to belong to the Realm of Desire, the Realm of Form, or the Formless Realm? Reply: The highest worldly dharma should be said to belong to the Realm of Form, not to the Desire Realm or the Formless Realm. Why should the highest worldly dharma not be said to belong to the Desire Realm? Reply: Because the path of the Desire Realm cannot cut off the hindrances and entanglements, nor can it eliminate the bonds of the Desire Realm. Only the path of the Realm of Form can cut off the hindrances and entanglements and eliminate the bonds of the Desire Realm. If the path of the Desire Realm could cut off the hindrances and entanglements and also eliminate the bonds of the Desire Realm, then the highest worldly dharma should be said to belong to the Desire Realm. But it is not the case. Therefore, it should not be said to belong to the Desire Realm. Why should the highest worldly dharma not be said to belong to the Formless Realm? Reply: In sequentially transcending and realizing the truth, one first contemplates suffering in the Desire Realm, and later the same applies to the Realm of Form and the Formless Realm. When the noble path arises, it first accomplishes the tasks of the Desire Realm, and later the same applies to the other realms. If, in transcending and realizing the truth, one first contemplated suffering in the Formless Realm and later in the Desire Realm, and the noble path first accomplished the tasks of the Formless Realm, then the highest worldly dharma should be said to belong to the Formless Realm. But this is not the case. Therefore, it should not be said to belong to the Formless Realm. Moreover, when one enters the Formless meditative states, one removes thoughts of form and cannot use formless thoughts to discern the Desire Realm. As the mind that realizes the truth of suffering, so too does it rely on the highest worldly dharma.
Should the highest worldly dharma be said to be with thought and examination, without thought but with examination, or without thought and without examination? Reply: The highest worldly dharma may be with thought and examination, without thought but with examination, or without thought and without examination. What is meant by with thought and examination? Reply: When one attains the highest worldly dharma by relying on a state of concentration that involves both thought and examination, it is called with thought and examination. What is meant by without thought but with examination? Reply: When one attains it by relying on a state of concentration that is without thought but has examination, it is called without thought but with examination. What is meant by without thought and without examination? Reply: When one attains it by relying on a state of concentration that is without thought and without examination, it is called without thought and without examination.
Should the highest worldly dharma be said to correspond with the faculty of joy, or with the faculties of pleasure and equanimity? Reply: The highest worldly dharma may correspond with the faculty of pleasure, the faculty of joy, or the faculty of equanimity. What is meant by corresponding with the faculty of pleasure? Reply: When one attains the highest worldly dharma by relying on the third level of meditative absorption, it is called corresponding with the faculty of pleasure. What is meant by corresponding with the faculty of joy? Reply: When one attains it by relying on the first or second level of meditative absorption, it is called corresponding with the faculty of joy. What is meant by corresponding with the faculty of equanimity? Reply: When one attains it by relying on the preparatory level of meditation, the intermediate level of meditation, or the fourth level of meditative absorption, it is called corresponding with the faculty of equanimity.
Should the highest worldly dharma be said to be a single mind, or many minds? Reply: The highest worldly dharma should be said to be a single mind, not many minds. Why is it a single mind and not many minds? Reply: Because in the midst of the highest worldly dharma, no other worldly dharma arises—only the noble state is present. If another state were to arise, whether inferior, equal, or superior, it would not lead to sequential transcending and realization of the truth. An inferior state would not allow for transcendence. An equal state would also not allow for transcendence—why would one not have already transcended by the path of retreat? If a superior state arose, the prior state of mind would not be the highest worldly dharma; only the subsequent state of mind would be the highest worldly dharma.
Should the highest worldly dharma be said to be subject to retreat, or not subject to retreat? Reply: The highest worldly dharma is not subject to retreat. Why is it not subject to retreat? Reply: Because the highest worldly dharma aligns with the truth, fulfills the truth, and accomplishes the truth, without any gap or deficiency. It does not allow for the arising of various states of mind, nor for discursive thought. It is like a person crossing a river, a valley, a slope, or a dangerous place—they straighten their body and do not turn back. Until they reach their destination, their mind is focused and assured of arriving. The highest worldly dharma is just like this: it aligns with the truth, fulfills the truth, and accomplishes the truth, without any gap or deficiency. It does not allow for the arising of various states of mind, nor for discursive thought. It is like the five great rivers—the Ganges, the Yamuna, the Sarayu, the Iravati, and the Mahi—all flowing towards the ocean without anyone being able to stop or obstruct them. They all flow to the ocean until the ocean is full and complete. The same is true of the highest worldly dharma: it aligns with the truth, fulfills the truth, and accomplishes the truth, without any gap or deficiency, without allowing for the arising of various states of mind or discursive thought. Furthermore, between the highest worldly dharma and the mind that realizes the truth of suffering, there is no mind faster than this one. At that moment, nothing can control it, and no discursive thought can occur. Therefore, the highest worldly dharma should be said to be not subject to retreat.
What is the "summit"? What is the "fall from the summit"? Reply: It is like a moment of joyful faith directed toward the Buddha, the Dharma, and the Sangha—like a drop of water. As the World Honored One said to the sixteen Brahmins: "O Maunas, a moment of joyful faith directed toward the Buddha, the Dharma, and the Sangha—this is called the summit." What is the fall from the summit? Reply: Having attained the summit, if one dies and it does not remain present in the next life, this is a fall. For example, there is a person who meets a good spiritual friend, hears the Dharma, reflects on it within, and believes in the path of the Buddha and the noble Sangha. They see that form, feeling, perception, mental formations, and consciousness are impermanent. They reflect on suffering, its origin, its cessation, and the path. Later, if they do not meet a good spiritual friend, do not hear the Dharma, and do not reflect within, their faith in the world may fall away. This is called the fall from the summit.
What is the "warmth"? Reply: It is the arising of loving-kindness and joy in the right Dharma. As the World Honored One said: "The Bhikshus Mashi and Mansu—these two foolish people have not even the slightest bit of warmth in my Dharma."
Regarding these twenty views of self: How many are views of self, and how many are views of what belongs to self? Reply: Five are views of self, and fifteen are views of what belongs to self. What are the five views of self? Reply: The view that form is self, and that feeling, perception, mental formations, and consciousness are self—these are the five views of self. What are the fifteen views of what belongs to self? Reply: The view that self possesses form, that self is in form, that form is in self, and so on for feeling, perception, mental formations, and consciousness—making fifteen views of what belongs to self.
If one sees the impermanent as permanent, this is the view of extremes and is abandoned by contemplating the truth of suffering. Seeing the permanent as impermanent is a wrong view and is abandoned by contemplating the truth of cessation. Seeing suffering as happiness—taking a bad thing as the best—is the view of attachment to views and is abandoned by contemplating the truth of suffering. Seeing happiness as suffering is a wrong view and is abandoned by contemplating the truth of cessation. Seeing the impure as pure—taking a bad thing as the best—is the view of attachment to views and is abandoned by contemplating the truth of suffering. Seeing the pure as impure is a wrong view, and depending on whether one views cessation or the path as impure, it is abandoned by contemplating the truth of cessation or the truth of the path respectively. Seeing the selfless as having a self is a wrong view of self and is abandoned by contemplating the truth of suffering.
Seeing that there is no cause when there is cause is a wrong view and is abandoned by contemplating the truth of the origin of suffering. Seeing that there is cause when there is no cause—or that what is not created is created—is the view of attachment to rules and practices and is abandoned by contemplating the truth of suffering. Denying existence when it exists is a wrong view and may be abandoned by contemplating the truth of suffering, the truth of origin, the truth of cessation, or the truth of the path. If one denies the truth of suffering, it is a wrong view and is abandoned by contemplating the truth of suffering. If one denies the truths of origin, cessation, or the path, it is a wrong view and is abandoned by contemplating those respective truths. Asserting existence when it does not exist is not a view but a wrong understanding.
阿毘曇初世間第一法跋渠竟(梵本五百二十八首盧)。