Four Agama Commentary (四阿鋡暮抄解) · Volume 6 (第六) · Thus have I heard - Illuminating Buddhist Wisdom with AI

四阿鋡暮抄解第六(三法之第二惡之第三也)

問：已說愛。云何無明名？

Question: We have already discussed craving. So what is meant by "ignorance"?

答：無明，無智、邪智、疑智(修妬路)。無智、邪智、疑智，是三無明智。由口顯，文字亦爾。被惡口是無(又無知也)。如惡子非子、如惡朋非朋。彼無智名有為、無為、不說無覺(修妬路)。有為、無為、不說無覺是無智。

Answer: Ignorance means lack of understanding, wrong understanding, and confused understanding(sutra). Lack of understanding, wrong understanding, and confused understanding: these three are the forms of ignorance. When expressed through speech, it is the same with written words. Being hurt by harsh speech is ignorance(also meaning lack of knowledge). Just as a bad son is not truly a son, and a bad friend is not truly a friend, so what is called lack of understanding pertains to the conditioned and the unconditioned, and does not refer to the absence of awareness(sutra). The conditioned, the unconditioned, and the absence of awareness—these are ignorance.

問：有為有二：內受、外受。云何是受？

Question: There are two types of conditioned experience: inner experience and outer experience. But what is experience itself?

答：有為，內受、外受、此二事(修妬路)。有為中無智，彼當知內受、外受。此二事癡也，彼內受陰界處各二行，己受、彼受也。外受者，草木垣壁為首。彼謂己受及他受外受。此二外受，知此中一一遍癡，雜內受外受是無智。世尊亦說，六更處無智無見。是修妬路內受，名受為義，行結因緣愚情是我所，是內受名。

問：云何無為？無為一涅槃，此是無義，云何處三？

Question: What is the unconditioned? The unconditioned is nirvana. This has no characteristics, so why is it described in three ways?

答：無為，有餘、無餘、此二(二種，舉上二以為三。修妬路)。假令涅槃一無為，彼由行說二也，有餘、無餘。此間有餘名行結得受是身，是有餘，是有餘名。彼盡一切結滅，作證盡，身有餘，如是有餘。無餘名謂此受陰棄，更不受身，如燈滅，是無餘名。此謂一一或二，愚此無為無智。

**A: The Unconditioned, with Remainder and without Remainder, these two (states) [are counted as one, and these two together with the Unconditioned make three — Sutra].** Suppose Nirvana is the one Unconditioned. It is described as having two aspects: "with remainder" and "without remainder." "With remainder" means that while the bonds of conditioned existence have been fully extinguished and realized, the physical body still remains. This is called "with remainder." "Without remainder" means that this aggregate of grasping is abandoned, and no further body is taken up, like a lamp that is extinguished. This is called "without remainder." Thus, either one or the other — those ignorant of this are without wisdom regarding the Unconditioned.

問：云何不說？

Question: Why don’t you explain it?

答：不說，不說受、方便、滅教授中(修妬路)。彼受教授、方便教授、滅教授。謂愚此不說無智。彼受教授名命(天竺音命與眾生同也)，陰界處現在受內命，受是教授，謂現在受內命法受，由行結是受教授。不過去、不未來法，命受教授，命非一。不若干得合命及身。若是一，無常苦；若異，常為苦。若常者，不行梵行；不常者；不須梵行。果受施無義，無常者無義，遍斷方便中二無苦吉法(師引佛方便答異道兩得也)。方便教授名過去未來現在行方便教授，方便教授。此方便教授名，是三時相應。如我過去時，我是衢黠王(梵言衢黠十名，羊也、眼也、地也、天也、水也、說也、方也、金剛也、光也、箭也。如是比有十也。其人不了是十生中何也)，未來當有名無勝，現在時工師達(呪術)為首。諸行路貳暑(云商人也，證三世也)是未受受已，俗數故教授，以此斷常。若是衢黠滅，云何我是？彼若不滅，云何言是我？以世俗義說此方便教授。

問：云何滅教授？

答：受、盡不受、息滅教授(修妬路)。受如上說。彼盡不受，不侵他己，息無餘，度此彼岸，是滅教授。此斷常轉還如是。一若干止如用本受般涅槃教授，是亦不說。若此異者，不般涅槃；若不異者，不般涅槃。如是見生苦已、不說已，應般涅槃，如燈滅內。受一，若干苦不著，受方便教授，過去陰界處，本說如我名衢黠王。如是未來滅教授，謂滅受為首，說世尊般涅槃。若方便教授，命不斷滅。教受命常斷，受教授命有無斷。已說無智。

問：云何邪智？

答：邪智，己身、內受、摸見(修妬路也。摸如手摩摸也)。見己身受、內見、摸受見，是為三邪智。邪，相違、非賢、諂是一義。彼己身見，吾我自在相應入(修妬路)。五入我入自在相應入，是己身見。彼五入名，幻化城野馬向鏡中像相似處，計有五入名我名者，假借嚴具樹果似親陰，計有我自在相應，名壞法。芭蕉樹畫水上不熟器似白骨時，我富貴如空邑，使作主是己身見。此是我身、我是己身，見前著入。

問：是內受云何？

答：內受斷常俱思惟(修妬路)。斷思惟、常思惟、二思惟，此說內受。內受名無方便受。是義無方便外見。彼斷名世間無常，不是常不是無常，外有不外有不無外，是命外無非有無有彼命，彼身以為首。二思惟，名常外有無，外有外無，不有以為首，是內受見。

問云何摸受？

答：摸受，戒、見、依彼(修妬路)。摸受見三事生戒見二依。彼初品已說戒，以是戒淨。此戒受是二戒摸受(淨受二也)。見摸受，此是諦、餘者癡，是著入諦。身結亦說二依，謂戒、見依。彼略五陰身，彼知有，或戒、或見陰行淨。此是戒摸受，知陰妙、餘不妙，是依見是見摸受。

問：云何疑智？

答：疑智，珍寶、諦、正受疑(修妬路。)珍寶疑、諦疑、正受疑。疑名不能持，迷惑、猶豫是一義。

問：云何珍寶？

答：珍寶者，佛、法、眾(修妬路)。佛、法、眾是珍寶。如前已說，佛薩芸若，一切功德具足，棄一切惡解脫。

問：何因故珍寶？

答：以上三功德是佛珍寶。如是為大慈不妄說法，無因緣為作善知識，佛出難，有不可思議無比法(十二部之第九)功德，如是功德具足成佛珍寶。說法名方便、方便果，此聞涅槃教授，是世尊一切法為最上。現諸法有為無為，彼滅最第一。修妬路彼是珍寶，為無所作，一切苦滅，至竟清涼行，難壞難行無盡，如是功德具足成法珍寶。僧者已說，乃至聲聞一切是亦珍寶。施得廣果報，用世尊語無上福田，得世尊難無能壞不相違戾，如是功德具足成僧珍寶。此疑是疑智。

問：云何諦？

答：諦者，俗數、相、第一義(修妬路)。俗數諦、相諦、第一義諦(此中說無解，解在下正受無首也)。所謂疑是疑智。正受四：解脫二觀處(地水觀也。四色觀、四無色定觀并，十想也)，二直無漏前五想(取十漏之前五)，第二第八解脫，謂彼知界正受，此非持功德。是疑智是苦苦也(重苦者，苦而不知苦也)。如是習盡道，如是四諦顛倒，欲界、色界、無色界是有十二行(顛倒疑也)。如疑智，受義亦爾(欲、恚、慢，愛之三也)。無智、邪智義、邪見，此別苦行說。彼見摸受，己身身內受見苦也。三界戒摸苦道(疑、邪、無智，無明三也。邪、戒、摸習)積聚說。

婆三跋陀二法，次二內受三度盡(內受是第二之三，竟法名也。愛三、無明三，六使也，故結九十八)。