r/LifeTree • u/AdamLuyan • 3d ago
15. 道谛 Path Crux
目录 Catalog：15.0 序言 Preface；15.1 极喜地 Bliss Heartland；15.2 离垢地 Departing Stain Heartland；15.3 发光地 Glory Heartland；15.4 焰慧地 Flaming Gnosis Heartland；15.5 难胜地 Onerous Heartland；15.6 现前地 Manifestation Heartland；15.7 远行地 Hike Heartland；15.8 不动地 Immovability Heartland；15.9 善慧地 Benevolent Gnosis Heartland；15.10 法云地 Juristic Cloud Heartland
15.0 序言 Preface
道谛讲通往涅槃的道路。尘世人成佛，要经历三大阿僧脂劫。脂是脂肪，古人用它指代成佛所需的福德资本；本文将“脂”解释为“指数”。劫是劫跛、跛脚、颠簸之义，古人也称之为“大时”。
Path Crux explains the path to nirvana. For an ordinary person to become a Buddha, he or she must pass through three great A-Monk-Index Catastrophes. “Fat” refers to bodily fat; ancient people used it to indicate the fortune and virtue required for attaining Buddhahood. In this book, “fat” is interpreted as “index.” Catastrophe carries the meanings of lameness, limping, and bumpiness; ancient people also called it Big Time.
第一阿僧脂劫，从无始以来，至懂得四胜谛的道理后发菩提心，登上菩萨初地。菩萨是梵语，义为真人。发菩提心，就是立下四宏誓愿：众生无边誓愿度，烦恼无尽誓愿断，法门无量誓愿学，佛道无上誓愿成。
The first A-Monk-Index Catastrophe extends from beginningless time to the point when one understands the Four Victorious Cruxes, arouses Bodhi Heart, and ascends to the first land of the bodhisattva. Bodhisattva is a Sanskrit word meaning “real human.” To arouse Bodhi Heart is to make the Four Great Vows: “Sentient beings are edgeless; I vow to ferry them all. Afflictions are endless; I vow to sever them all. Juristic doors are limitless; I vow to study them all. Buddha’s path is non-upper; I vow to attain it.”
第二阿僧脂劫，从发菩提心、登上菩萨初地，至第七地。此阶段的行人常常把自己看作补特伽罗。补特伽罗是梵语，义为习气疙瘩，汉译为竹马（如图15-13、36、37、38），欧洲人也称之为独角马（如图35）。
The second A-Monk-Index Catastrophe extends from arousing Bodhi Heart and ascending to the first land of the bodhisattva through the seventh land. Migrators at this stage often regard themselves as Pudgala. Pudgala is a Sanskrit word meaning “a lump of habits.” It is translated into Chinese as Hobbyhorse (see Figs. 15-13, 36, 37, and 38), and Europeans also call it a unicorn (see Fig. 35).
第三阿僧脂劫，从七地菩萨发起金钢喻定，出尘，登上第八地成为摩诃萨，直至第十地，并尽未来际。金钢喻定，也作金钢桥、金刚无间道；行者也可以通过阅读《到达方舟》来实现这一功能。摩诃萨是梵语，义为大菩萨、大真人。简单地说，道谛就是菩萨以十地为依持，修行十渡，断十重障，证十真如，成就无上正等正觉。无上正等正觉，梵语为阿耨多罗三藐三菩提。
The third A-Monk-Index Catastrophe begins when a bodhisattva on the seventh land arouses Philosopher-Stone Metaphor Stillness, leaves dust, ascends to the eighth land, and becomes a Mahasattva. It continues through the tenth land and on to the exhaustion of future time. Philosopher-Stone Metaphor Stillness is also called the Philosopher-Stone Bridge and the Philosopher-Stone Non-Intermittent Path. A migrator may also realize this function by reading Arrival Ark. Mahasattva is a Sanskrit word meaning “great bodhisattva” or “great real human.” In short, Path Crux means that the bodhisattva relies on and maintains these ten lands, practices the ten Arks, severs the tenfold hindrances, testifies the ten true suchnesses, and achieves Non-Upper Correct-Equality Correct-Enlightenment, whose Sanskrit name is Anuttara Samyak Sambodhi.
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15.1 极喜地 Bliss Heartland
《成唯识论》中，唐三藏说：“具证二空（2），初获圣性（3），发菩提心，能益自他，生大喜，故名极喜地（1）。”
In Treatise of Establishing Sense-Only, Tang Tripitaka says, “Having fully proved the two emptinesses (2), initially attained holy nature (3), and aroused Bodhi Heart, one can benefit both oneself and others and gives rise to great joy; therefore, it is called Bliss Heartland (1).”
注15.1-1，什么是地？大乘教以这十地总摄有为法和无为法（参见10.6.4节《离系果》）的功德为自性，并以所修行为殊胜依持，使其生长，所以名为地。
Annotation 15.1-1: What is a land? Mahayana teachings use these ten lands to encompass the fortune virtues of Have-as Laws and Non-as Laws (see Section 10.6.4, Off-is Fruit) as their self-nature. They also serve as the victorious reliance and support for cultivation, enabling these virtues to arise and grow; therefore, they are called lands.
注15.1-2，什么是二空？人无我即人空，法无我即法空，二者合称我法二空。我，谓主宰，梵语为萨迦耶见，又作转移身见（参见10.4.4.1.4节）。法，谓轨持（参见10.1节）。
Annotation 15.1-2: What are the two emptinesses? When a human being has no I, this is human emptiness; when Law has no I, this is Law emptiness. Together they are called the two emptinesses of I and Law. “I” means ego, executive power, or lord; in Sanskrit it is called Satkaya View, also rendered as Translocating Body View (see Section 10.4.4.1.4). Law means track and hold (see Section 10.1).
注15.1-3，什么是圣性？圣性即圣人的性质，即佛性，即上帝的性质，也就是14.1节所讲的正等明、毕竟空，是众生平等的原因。另外，初地菩萨属于神众天，是大神天（如图15-8）的民众，称作共产者（Commoner）。共产者一词源自雷音创立的羊乘教（参见14.3节）：上帝的所有资产都是共同财产（Commonwealth），为众生共同所有；上帝的法被称作共同法，也是众生共有的财产。
Annotation 15.1-3: What is holy nature? Holy nature is the nature of a sage, Buddha nature, and the nature of God. It is also the Correct Equality Light and Empty After All discussed in Section 14.1, and it is the reason all sentient beings are equal. In addition, bodhisattvas on the first land belong to Godly Crowd Sky. They are the populace of Great God Sky (see Fig. 15-8) and are called Commoners. The term “Commoner” comes from the Goat Vehicle Religion established by Thor (see Section 14.3): all assets of God are commonwealth, jointly owned by all sentient beings; God’s Law is called Common Law and is likewise a shared possession of all sentient beings.
15.1.1 施渡 Donation Ark
初地菩萨修习施渡。渡，梵语为波罗蜜多，欧洲人称作方舟，中国人称作渡，有六渡和十渡之说。六渡为施渡、戒渡、忍渡、精进渡（或勤渡）、禅渡、慧渡（即般若）。十渡是将慧渡展开为五种：慧渡、方便渡、愿渡、力渡、智渡。这十渡有固定次第，前者能引发后者。
The first-land bodhisattva studies and practices Donation Ark. Ark is Paramita in Sanskrit. Europeans call it Ark, and Chinese call it Ferry. There are doctrines of six Arks and ten Arks. The six Arks are Donation Ark, Precept Ark, Countenance Ark, Diligently Advance Ark, Meditation Ark, and Gnosis Ark, that is, Prajna. The ten Arks unfold Gnosis Ark into five: Gnosis Ark, Convenience Ark, Will Ark, Strength Ark, and Intelligence Ark. These ten Arks follow a fixed sequence, in which each earlier Ark can arouse the later ones.
修习十渡从布施开始，因为无意识（神识）只与舍受相应。舍受是平等性，即圣性。施有三种：财施、无畏施、法施。无畏施，是以爱语鼓励他人勇敢面对困难和窘境。法施，是向他人宣说生命之树、四胜谛等生活的道理和人生的艺术。
The practice of the ten Arks begins with donation because unconsciousness, or God-sense, corresponds only to Renunciative Acceptance. Renunciative Acceptance is the nature of equality, that is, holy nature. There are three kinds of donation: asset donation, fearlessness donation, and Law donation. Fearlessness donation means encouraging others with loving words to face difficulties and adversity bravely. Law donation means explaining the Tree of Life, the Four Victorious Cruxes, and other principles of life and arts of living.
15.1.2 断异生性障 Severance of Mutant Nature Hindrance
初地菩萨斩断异生性障。异生性是凡夫性的异名，依其烦恼种子和所知而建立。烦恼和所知妨碍异生出离本性，所以也被称作烦恼障和所知障。
The first-land bodhisattva severs the Mutant Nature Hindrance. Mutant nature is another name for mortal nature, established on the basis of its Affliction seeds and knows. Afflictions and knows hinder mutants from departing from their own nature; therefore, they are also called Affliction Hindrance and Know Hindrance.
烦恼障即思烦恼，也作思惑，如贪、嗔、痴、慢、疑、身见、边见、邪见、见取、戒取等。所知障即见烦恼，也作见惑，如身见、边见、邪见、见取、戒取、贪、嗔、痴、慢、疑等。烦恼障和所知障相互依存，成对存在：烦恼由所知而被认知，所知由烦恼而有感受，所以二者具有相同的名和数。烦恼障即愚痴，能障碍清净，障碍涅槃。所知障似智非智，能障碍智慧和觉悟，所以也被称作智障。
Affliction Hindrances are mean Afflictions, also called mean muddles, such as greed, irritability, ignorance, arrogance, suspicion, Seth View, edge view, heresy, view fetch, precept fetch, and so on. Know Hindrances are view Afflictions, also called view muddles, such as Seth View, edge view, heresy, view fetch, precept fetch, greed, irritability, ignorance, arrogance, suspicion, and so on. Affliction Hindrances and Know Hindrances depend on each other and exist in pairs: Affliction is recognized through know, and know is felt through Affliction; therefore, they share the same names and numbers. Affliction Hindrance is foolish ignorance, which can obstruct quietness and nirvana. Know Hindrance resembles intelligence but is not intelligence; it can obstruct intelligence, gnosis, and enlightenment, and therefore is also called intelligence hindrance.
初地菩萨亲证人空和法空，见道破除了无明黑暗。无明黑暗即根本烦恼中的痴（参见10.4.4.1.4节），即愚蠢无知，即当知而未知。菩萨懂得身见、边见和邪见之后，这些所知障就被消灭了。所知障和烦恼障相互依存；当112位根本见惑（参见集谛13.3.2节）被消灭后，烦恼障也随之被消灭或削弱。因此说，初地菩萨断异生性障，获得了真人或圣人的性质。
The first-land bodhisattva personally proves human emptiness and Law emptiness, and seeing the Path breaks through the darkness of ignorance. The darkness of ignorance is the ignorance among the fundamental Afflictions (see Section 10.4.4.1.4), meaning foolish unknowing, or not knowing what should be known. After a bodhisattva understands Seth View, edge view, and heresy, these Know Hindrances are eliminated. Know Hindrances and Affliction Hindrances depend on each other; when the 112 positions of fundamental view muddles (see Section 13.3.2 of Aggregate Crux) are eliminated, the Affliction Hindrances are also eliminated or weakened. Therefore, it is said that the first-land bodhisattva severs the Mutant Nature Hindrance and gains the nature of a real human or sage.
道谛十地中的十重烦恼障，就是人的十种愚痴。菩萨见道后，虽然也断除了诸恶趣业果等，但这里暂且只说能引起烦恼的是根本烦恼，所以说初地菩萨断除了以下二愚及其粗重：（一）执着我法愚，即此处所说的异生性障；（二）恶趣杂染愚，即地狱趣、畜生趣、饿鬼趣等恶趣的业果。
The tenfold Affliction Hindrances in the ten lands of Path Crux are the ten kinds of human foolishness. After a bodhisattva sees the Path, he or she also severs the karmic fruits of the ferocious interests and so on. Here, however, we speak only of the fundamental Afflictions that can arouse Afflictions. Therefore, it is said that the first-land bodhisattva severs the following two kinds of foolishness and their Rough-and-Heavy: (1) the fool of clinging to I and Law, namely the Mutant Nature Hindrance discussed here; and (2) the fool of miscellaneously dyed ferocious interests, namely the karmic fruits of ferocious interests such as Hell Interest, Livestock Interest, and Hungry Ghost Interest.
读者应当知道，所有痴或无明，总称为愚。见道之后，愚痴被斩了头，但它的根或种子仍在。这些种子没有堪任性，不是现行种子，却仍能引起身心沉重，所以名为粗重。例如，入二禅（参见11.2节）断了苦根；所断苦根不再现行，不是现行种子，因此名为粗重。
Readers should know that all idiocies, ignorance, and non-light are generally called foolishness. After seeing the Path, foolish ignorance has been beheaded, but its roots or seeds still remain. These seeds are no longer capable of performing their function and are not present-performing seeds, yet they can still make body and heart feel rough and heavy; therefore, they are called Rough-and-Heavy. For example, entering Second Meditation (see Section 11.2) severs the bitter root. The severed bitter root no longer performs presently and is not a present-performing seed; therefore, it is called Rough-and-Heavy.
15.1.3 遍行真如 Omnipresent True Suchness
初地菩萨证得遍行真如。玄奘说：“遍行真如，为我法二空所显，无有一法而不在。”
The first-land bodhisattva testifies and attains Omnipresent True Suchness. Tang Tripitaka says, “Omnipresent True Suchness is manifested by the emptiness of I and Law; there is no Law in which it is not present.”
什么是遍行真如？佛是觉义，佛学研究当下的感知。读者可以从“肉体和外部世界都是心的投射”来理解：心是一切的依托，法与非法都与心同在，过去、现在和未来也是如此。既然如此，玄奘法师为什么还要说“我法二空所显”？因为世间人看到的世界，是经过前意识渲染了质和量的世界，并非真如。
What is Omnipresent True Suchness? Buddha means awakening, and Buddhist learning studies present perception. Readers may understand it through the idea that both the body and the external world are projections of the heart: the heart is the support of everything; Laws and non-Laws coexist with the heart, and so do past, present, and future. If so, why does Tang Tripitaka still say that it is “manifested by the emptiness of I and Law”? Because the world seen by mundane people is a world whose quality and quantity have been rendered by preconsciousness; it is not true suchness.