阿毘達磨法蘊足論卷第二
Abhidharma Dharma-Skandha-Pada Treatise, Volume 2
尊者大目乾連造
Venerable Mahāmaudgalyāyana Composed
三藏法師玄奘奉 詔譯
Tripitaka Master Xuanzang's Imperial Translation
預流支品第二
Chapter 2: The Factors for Stream-Entry
一時薄伽梵在室羅筏，住逝多林給孤獨園。爾時世尊告苾芻眾：「有四種法，若正勤脩，是人名為多有所作。何等為四？謂親近善士、聽聞正法、如理作意、法隨法行。汝等苾芻應如是學：我當親近供養善士，恭敬一心聽聞正法，如理觀察甚深妙義，精進脩行法隨法行。」爾時世尊為攝前義而說頌曰：
Once, the Bhagavan was in Śrāvastī, residing in the Jeta Grove, the garden of Anāthapiṇḍada. At that time, the World-Honored One addressed the assembly of bhikkhus:
"There are four practices which, if diligently cultivated, enable a person to accomplish much. What are these four? They are: associating with virtuous friends, listening to the true Dharma, reflecting rightly upon it, and practicing in accordance with the Dharma. You, bhikkhus, should train yourselves thus: 'I shall draw near to and support virtuous friends, listen to the true Dharma with reverence and single-mindedness, rightly contemplate its profound and wonderful meaning, and diligently cultivate practice in accordance with the Dharma.'"
Then the World-Honored One, to summarize the meaning, spoke these verses:
「善哉見善士， 能斷疑增慧，
令愚成智人， 慧者應親近。
善士應親近， 以親近彼時，
令疑斷慧增， 使愚成智故。」
"Excellent! To meet a virtuous person is truly good, For they can cut through doubt and increase wisdom, Turning the foolish into the wise— Those with wisdom should draw near.
One should draw near to the virtuous, For by staying close to them, Doubt is cut off, wisdom grows, And the foolish become wise."
云何為善士？謂佛及弟子。又諸所有補特伽羅，具戒具德、離諸瑕穢、成調善法、堪紹師位、成就勝德，知羞悔過、善守好學、具知具見、樂思擇、愛稱量、憙觀察性，聰敏具覺慧、息追求有慧類，離貪趣貪滅、離瞋趣瞋滅、離癡趣癡滅、調順趣調順、寂靜趣寂靜、解脫趣解脫、越度趣越度、妙覺趣妙覺、涅槃趣涅槃，樂調順諦、離憍放逸、好慧忍辱柔和、升直道如見，專自調伏、專自寂靜、專自涅槃，為纔支身遊諸國邑王都聚落求衣食等，具質直、具調順、具足質直及調順，具忍辱、具柔和，具足忍辱及柔和，具供養、具恭敬、具足供養及恭敬，具正行、具守根、具足正行及守根，具軌範、具所行、具足軌範及所行，具信尸羅及聞捨慧，自具淨信亦能勸勵安立有情同具淨信，自具尸羅及聞捨慧亦能勸勵安立有情同具尸羅及聞捨慧，是名善士。何故名善士？以所說善士，離非善法、成就善法，具足成就四念住、四正勝、四神足、五根、五力、七等覺支、八聖道支，故名善士。若能於此所說善士，親近承事恭敬供養，如是名為親近善士。云何名為聽聞正法？謂所親近供養善士，未顯了處為正顯了、未開悟處為正開悟，以慧通達深妙句義方便為其宣說施設安立開示，以無量門正為開示，苦真是苦、集真是集、滅真是滅、道真是道。云何名為以無量門正為開示苦真是苦？謂正開示生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、求不得苦，略說一切五取蘊苦。如有頌言：
What is a virtuous person? It is the Buddha and his disciples. Also, all those individuals who are endowed with precepts and virtues, free from all flaws, accomplished in wholesome dharmas, worthy of continuing the teacher's lineage, possessing superior virtues, knowing shame and repentance, guarding well and being eager to learn, possessing knowledge and insight, delighting in reflection, fond of weighing, inclined to observe by nature, intelligent and endowed with wisdom, those of the wise kind who have ceased seeking, free from greed and heading toward the cessation of greed, free from hatred and heading toward the cessation of hatred, free from delusion and heading toward the cessation of delusion, disciplined and heading toward discipline, peaceful and heading toward peace, liberated and heading toward liberation, crossing over and heading toward crossing over, wondrously awakened and heading toward wondrous awakening, nirvana-bound and heading toward nirvana, delighting in the disciplined truth, free from arrogance and heedlessness, possessing good wisdom, patience, and gentleness, ascending the straight path as if seeing it, dedicated to self-discipline, dedicated to self-peace, dedicated to self-nirvana, traveling through kingdoms, cities, royal capitals, and villages merely to sustain the body, seeking food, clothing, and so forth, endowed with honesty, endowed with discipline, fully endowed with both honesty and discipline, endowed with patience, endowed with gentleness, fully endowed with both patience and gentleness, endowed with offerings, endowed with reverence, fully endowed with both offerings and reverence, endowed with right conduct, endowed with guarding the senses, fully endowed with both right conduct and guarding the senses, endowed with exemplary conduct, endowed with proper behavior, fully endowed with both exemplary conduct and proper behavior, endowed with faith, precepts, learning, generosity, and wisdom, themselves possessing pure faith and also able to encourage and establish sentient beings in possessing pure faith, themselves possessing precepts, learning, generosity, and wisdom and also able to encourage and establish sentient beings in possessing precepts, learning, generosity, and wisdom—this is called a virtuous person.
Why is this called a virtuous person? Because the so-called virtuous person is free from unwholesome dharmas and accomplished in wholesome dharmas, fully accomplished in the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path. Therefore, it is called a virtuous person.
If one can draw near to, serve, revere, and make offerings to such a virtuous person as described here, this is called drawing near to a virtuous person.
What is called listening to the true Dharma? It means that the virtuous person one draws near to and makes offerings to, where it is not yet clearly revealed, reveals it clearly; where it is not yet understood, makes it understood. With wisdom penetrating the profound and subtle meanings of the phrases, skillfully expounds, establishes, and reveals it for them. With countless gates, correctly reveals that suffering is truly suffering, the origin is truly the origin, cessation is truly cessation, and the path is truly the path.
What is called revealing with countless gates that suffering is truly suffering? It means correctly revealing the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, the suffering of being separated from what is disliked, the suffering of being separated from what is loved, the suffering of not obtaining what is sought, and in brief, all the suffering of the five aggregates subject to clinging. As a verse says:
「諸蘊起為苦， 生及出亦苦，
生已有老苦， 病苦與死苦，
煩惱生為苦， 生已住亦苦，
非聰敏悔苦， 不調伏死苦，
無智有情苦， 增羯吒私苦，
愚夫生死苦， 多劫馳流苦。」
"The arising of the aggregates is suffering, Birth and emergence are also suffering.
Once born, there is the suffering of old age, The suffering of sickness and the suffering of death.
The arising of afflictions is suffering, And once arisen, their persistence is also suffering.
The unwise suffer from regret, The untamed suffer at death.
Beings without wisdom suffer, Increasing the pain of craving and clinging.
Foolish ones suffer in the cycle of life and death, Drifting in suffering for countless ages."
此等名為以無量門正為開示苦真是苦。云何名為以無量門正為開示集真是集？謂正開示愛、後有愛、憙俱行愛、彼彼憙愛，為去來今眾苦因本、道路由緒，能作生緣起集等起，能起集等起現法中諸苦，身壞後苦由是出生。如有頌言：
These are called the innumerable ways to rightly reveal that suffering is truly suffering. How is it called the innumerable ways to rightly reveal that the origin is truly the origin? It means rightly revealing that craving, craving for continued existence, craving accompanied by delight, and craving for various delights are the root cause, the path, the origin, and the condition for the arising of suffering in the past, future, and present. They are the origin, the arising, the cause, and the condition that give rise to suffering in this life, and after the body perishes, suffering is born from them. As a verse says:
「因愛棄良醫， 癰本榛藤渴，
未調伏一切， 數數感眾苦。
如樹根未拔， 雖斫斫還生，
未拔愛隨眠， 數數感眾苦。
如毒箭在身， 損壞色力等，
眾生內有愛， 損壞諸善根。」
"Because of craving, one abandons the good physician; the root of suffering is thirst, like a tangled vine. Not having subdued all, again and again one experiences manifold sufferings. Just as a tree whose roots are not pulled out, though cut, grows back again, so too, without uprooting the latent tendency to craving, again and again one experiences manifold sufferings. Like a poisoned arrow in the body, it damages complexion and strength; within beings there is craving, which destroys all wholesome roots."
此等名為以無量門正為開示集真是集。云何名為以無量門正為開示滅真是滅？謂正開示，即上所說愛、後有愛、憙俱行愛、彼彼憙愛，無餘永斷、棄捨變吐、盡離染滅、寂靜永沒，名為舍宅、亦名洲渚、亦名救護、亦名歸依、亦名所趣、亦名無憂、亦名無病、亦名無動、亦名無沒、亦名無熾、亦名無熱、亦名安隱、亦名惔怕、亦名善事、亦名吉祥、亦名涅槃。如有頌言：
These are called the innumerable ways to correctly reveal that the origin of suffering is truly the origin.
What are called the innumerable ways to correctly reveal that the cessation of suffering is truly the cessation? It means correctly revealing that the complete, permanent cessation, abandonment, relinquishment, exhaustion, detachment, extinction, tranquility, and final disappearance of craving—namely, craving for existence, craving for future existence, craving accompanied by delight, and craving for various pleasures—is called a dwelling place, an island, a refuge, a shelter, a destination, freedom from sorrow, freedom from affliction, freedom from disturbance, freedom from sinking, freedom from burning, freedom from fever, peace, calm, goodness, auspiciousness, and Nirvana. As a verse says:
「究竟沙門果， 調伏所稱讚，
我慢滅無餘， 永證甘露迹。
所歸住趣宅， 勝宮佛所讚，
惔怕滅無邊， 彼岸常安隱。
所依盡苦滅， 脫無窟究竟，
勝義旨應供， 智所習聖欣。
都無老病死， 無愁歎苦憂，
微難見無邊， 滅諦無同類。」
"The ultimate fruit of the monastic path, praised by the tamed and wise, where arrogance is utterly extinguished, and the nectar's trace is forever realized.
The dwelling, the destination, the home, the sublime abode praised by the Buddha, serene, extinguishing all bounds, the far shore, ever peaceful and secure.
The refuge where suffering ends, freedom without hollows, the ultimate goal, the supreme truth worthy of offerings, cherished by the wise, the joy of the noble.
Here, no aging, sickness, or death, no sorrow, lamentation, pain, or distress, subtle, hard to see, without limit, the truth of cessation, beyond compare."
此等名為以無量門正為開示滅真是滅。云何名為以無量門正為開示道真是道？謂正開示，此道此行於去來今眾苦，能斷能棄、能吐能盡、能離染、能滅、能寂靜、能令永滅沒。此復云何？謂八支聖道：正見、正思惟、正語、正業、正命、正精進、正念、正定。如有頌言：
This is called using countless approaches to correctly reveal that cessation is truly cessation. How is it called using countless approaches to correctly reveal that the path is truly the path? It means correctly revealing that this path, this practice, can cut off, abandon, expel, exhaust, separate from defilements, extinguish, pacify, and cause the permanent disappearance of all sufferings—past, future, and present. What is this? It is the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. As a verse says:
「此威猛一趣， 如鳥路清虛，
牟尼定所行， 為眾數宣說。
哀愍說一趣， 見道盡生邊，
此道於瀑流， 去來今能度。
能究竟調靜， 能盡生死流，
能通達多界， 能開明眼道。
如殑伽駛流， 速趣於大海，
開示廣慧道， 速證於涅槃。
哀愍一切眾， 轉未聞法輪，
教導諸天人， 稽首度有海。」
"This single path of power, like a bird's course through clear sky, is the way of the Sage's stillness, proclaimed for the many.
With compassion he speaks the one path, seeing the end of becoming's shore. This way, through the torrent of time— past, future, present—can cross.
It brings complete peace and mastery, ends the flow of birth and death, reaches many realms of understanding, opens the eye of true seeing.
Like the Ganges rushing to the sea, it swiftly moves toward liberation. He reveals the broad way of wisdom, leading quickly to Nirvana.
Compassionate to all beings, he turns the wheel of Dharma never heard before, teaching gods and humans alike. I bow to him who crosses the ocean of existence."
此等名為以無量門正為開示道真是道。若於此等所說正法，樂聽、樂聞、樂受持、樂究竟、樂解了、樂觀察、樂尋思、樂推究、樂通達、樂觸、樂證、樂作證，為聞法故，履艱險徑、涉邊表路、遊平坦道皆無忌難；為受持故，數以耳根，對說法音，發勝耳識，如是名為聽聞正法。
These teachings are called "revealing the true path through countless gateways." If one delights in listening to, hearing, receiving, mastering, understanding, contemplating, investigating, probing, penetrating, experiencing, realizing, and embodying such true teachings—if, for the sake of hearing the Dharma, one treads dangerous paths, crosses remote roads, or walks smooth highways without fear or difficulty—if, for the sake of receiving and upholding it, one repeatedly uses the ear faculty to encounter the sound of the teaching and give rise to sublime auditory awareness—this is what is called listening to the true Dharma.
云何名為如理作意？謂從善士聞正法已，內自慶慰，歡喜踊躍：「奇哉世尊！能說如是深妙正法。佛所說苦實為真苦，佛所說集實為真集，佛所說滅實為真滅，佛所說道實為真道。」彼由如是內自慶慰歡喜踊躍引攝其心，隨攝等攝作意發意，審正觀察深妙句義，如是名為如理作意。
What is meant by "proper mental engagement"? It is when, after hearing the true Dharma from a virtuous teacher, one feels an inner joy and gladness, leaping with delight: "How wonderful is the World-Honored One, who can teach such profound and subtle true Dharma! The suffering spoken of by the Buddha is truly suffering; the origin of suffering spoken of by the Buddha is truly its origin; the cessation spoken of by the Buddha is truly cessation; the path spoken of by the Buddha is truly the path." With this inner joy and gladness, leaping with delight, one gathers the mind, directs and focuses attention, and with clear intention examines and rightly observes the profound and subtle meaning of the teachings. This is called proper mental engagement.
云何名為法隨法行？謂彼旋環如理作意審正觀察深妙義已，便生出離遠離所生五勝善法，謂信、精進及念、定、慧。彼於自內所生出離遠離所生五勝善法，脩習堅住無間脩習增上加行，如是名為法隨法行。精進修行法隨法行，便得趣入正性離生。
What is called "practicing in accordance with the Dharma"? It means that after thoroughly contemplating and correctly examining the profound meaning through proper attention, one gives rise to five supreme wholesome qualities born of renunciation and detachment: faith, diligence, mindfulness, concentration, and wisdom. Within oneself, one cultivates, firmly establishes, unceasingly practices, and diligently enhances these five supreme wholesome qualities born of renunciation and detachment. This is what is called "practicing in accordance with the Dharma." By diligently practicing in accordance with the Dharma, one is able to enter the stage of right liberation and transcend suffering.
所以得入正性離生，由精進脩法隨法行。所以能脩法隨法行，由如理觀甚深妙義。所以能觀甚深妙義，由能恭敬聽聞正法。所以復能聽聞正法，由能親近供養善士。若能親近供養善士便聞正法，聞正法已便能如理觀深妙義，如理觀察深妙義已便能進脩法隨法行，既精進脩法隨法行便得趣入正性離生。如山頂上天雨霖霪先溪㵎滿，溪㵎滿已小溝瀆滿，小溝瀆滿已大溝瀆滿，大溝瀆滿已小河滿，小河滿已大河滿，大河滿已大海滿，大海如是漸次方滿。聖道大海亦復如是，要先親近供養善士方聞正法，聞正法已方能如理觀深妙義，如理觀察深妙義已方能進脩法隨法行，精進脩行法隨法行得圓滿已方得趣入正性離生。既得趣入正性離生，便名已生八支聖道，謂正見等如前已說。如是四種，名預流支。
Therefore, one can enter the true nature and transcend rebirth through diligent practice in accordance with the Dharma. To practice in accordance with the Dharma, one must contemplate the profound and wondrous meaning with proper understanding. To contemplate the profound and wondrous meaning, one must respectfully listen to the true Dharma. To listen to the true Dharma, one must draw near to and support virtuous teachers.
If one draws near to and supports virtuous teachers, one will hear the true Dharma. Having heard the true Dharma, one can then contemplate the profound and wondrous meaning with proper understanding. Having contemplated the profound and wondrous meaning with proper understanding, one can then diligently practice in accordance with the Dharma. By diligently practicing in accordance with the Dharma, one can enter the true nature and transcend rebirth.
Just as rain falls on a mountaintop, first filling the streams and gullies, then the small channels, then the large channels, then the small rivers, then the great rivers, and finally the great ocean—each filling in its proper order— so too is the great ocean of the Noble Path:
First, one must draw near to and support virtuous teachers to hear the true Dharma. Having heard the true Dharma, one can then contemplate the profound and wondrous meaning with proper understanding. Having contemplated the profound and wondrous meaning with proper understanding, one can then diligently practice in accordance with the Dharma. By diligently practicing in accordance with the Dharma to perfection, one can enter the true nature and transcend rebirth.
Having entered the true nature and transcend rebirth, one is said to have given rise to the Noble Eightfold Path—right view and so on, as previously explained. These four are called the factors for stream-entry.
由此四種，於聖道流能獲能得、能至隨至、能辦能滿、能觸能證、能作證故，名預流支。又此四種，於所求義，由脩習多脩習，能獲能得、能至隨至、能辦能滿、能觸能證。能作證故，名預流支。又此四種，於聖道流能隨順、能增長、能嚴飾、能磨瑩、能為常安助資糧故，名預流支。又此四種，由語增語、由想等想施設言說為預流支故，名預流支。
Through these four qualities, one can obtain, attain, reach, gradually approach, accomplish, perfect, touch, realize, and personally witness the stream of the Noble Path. Therefore, they are called the factors for stream-entry.
Moreover, through the cultivation and repeated cultivation of these four qualities, one can obtain, attain, reach, gradually approach, accomplish, perfect, touch, realize, and personally witness the desired goal. Therefore, they are called the factors for stream-entry.
Furthermore, these four qualities are conducive to, supportive of, enriching of, polishing of, and serve as the constant and steady provisions for the stream of the Noble Path. Therefore, they are called the factors for stream-entry.
Additionally, through language, expression, conceptualization, and designation, these four are spoken of as the factors for stream-entry. Therefore, they are called the factors for stream-entry.