§17. Arahants of every sort attain both release through concentration and release through discernment, having developed the threefold training to completion.

　十七、各种阿罗汉都从定和慧解脱，已经开发完成三重训练

anasavam ceto-vimuttim pañña-vimuttim
dittheva dhamme sayam abhiñña sacchikatva
upasampajja viharanti:

　　‘无漏心解脱、慧解脱，现见法，离炽燃，缘自觉知。’

　　‘他住于无漏，透过定和慧进入解脱，就在当下，自证自知。’

'They dwell without effluent, having entered the release through concentration and release through discernment realized and verified by themselves in the very present.'

　　佛陀住世时，这三时的说法，有著重大的意义，它们超过佛陀所曾经说过的其它任何说法。初次说法正向解脱，中间说法正向解脱，最后说法正向解脱。如是，三次说法，没有例外，都是正向解脱。

This passage from the Canon shows that arahants of no matter what sort reach both release through concentration and release through discernment, free from effluents in the present. No distinctions are made, saying that this or that group reaches release only through concentration or only through discernment. The explanation given by the Commentators — that release through concentration pertains to those arahants who develop concentration first, while release through discernment pertains to the 'dry insight' arahants, who develop insight exclusively without having first developed concentration — runs counter to the path. The eightfold path includes both Right View and Right Concentration. A person who is to gain release has to develop all eight factors of the path. Otherwise he or she won't be able to gain release. The threefold training includes both concentration and discernment. A person who is to attain knowledge of the ending of mental effluents has to develop all three parts of the threefold training completely.

　　从经文中的这个章节显示，不论那一种阿罗汉，都是透过定和慧达到了解脱，当下免于诸漏(中译注：各种烦恼)，没有什么区分说—这一群或那一群只是透过定，或只是透过慧而达到解脱。论师的解释—透过定的解脱，属于那些优先开发定的阿罗汉，而透过慧的解脱则属于‘犀利内明’的阿罗汉，他单独地开发内明而未先开发禅定—(中译注：这种说法)违反正道。八正道包含了正见和正定，一个要得到解脱的人，必须开发所有的八个正道，否则他或她是不能得到解脱的，三重训练包含了定和慧，一个要证得漏尽(中译注：心意烦恼净尽)智的人，必须完整地开发三重训练中的所有三个部份。

This is why we say that arahants of every sort have to reach both release through concentration and release through discernment .

　　这就是我们说，各种阿罗汉必须达到定慧俱解脱的原因。

【中译注】

　　我国学人普遍认为单凭智慧亦可解脱并证得阿罗汉果，也就是所谓的‘慧解脱阿罗汉’，其主要根据系来自梵文汉译杂阿含，杂因诵，因缘相应第二十六经—须深盗密出家、悔过篇。当我们对照巴利日译(或中译)相应部，大品，须尸摩篇时，便会发现梵文汉译中的‘当知我等生死已尽‥‥’与巴利圣典有所差异，如果我们把相应部的译文‘我等已知“生死已尽 ‥‥ ‥‥”’，代入杂阿含中，则前后文义连贯，疑问尽消。学人亦可再读杂因诵因缘相应第三十经，尊者茂师罗见灭篇(南传相应部，因缘相应第六十八经)，当有助于瞭解‘智慧上对寂灭的认识’并不就等于‘证得阿罗汉’。

【附记：】　

　　尊者在说法中引用了巴利经典的文句，中译者的能力不足，因此列出原文供参照比对。如有误译之处，敬请指正。

(一九九四年八月十九译于台中远离轩)

Glossary

Anusaya:Latent tendency — sensual passion, irritation, views, doubt, pride, passion for states of becoming, and unawareness .

Apaya:State of deprivation; the four lowest levels of existence — rebirth in hell, as a hungry shade, as an angry demon, or as a common animal.

Arahant:A person whose heart is freed from mental effluents (see asava) and is thus not destined for further rebirth .

Arupa jhana:Meditative absorption in a non-physical object .

Asava:Mental effluent — sensuality, states of becoming, and unawareness.

Avijja:Unawareness, ignorance, counterfeit knowledge.

Dhamma:Event; phenomenon; the way things are in and of themselves; their inherent qualities; the basic principles underlying their behavior. Also, principles of behavior that human beings ought to follow so as to fit in with the right natural order of things; qualities of mind they should develop so as to realize the inherent quality of the mind in and of itself. By extension, 'Dhamma' is used also to refer to any doctrine that teaches such things.

Dhatu:Element; property; potential. The four physical properties are those of earth (solidity), water (liquidity), fire (heat), and wind (energy or motion).

Khandha:Component parts of sensory perception: rupa (physical phenomena); vedana (feelings of pleasure, pain, or indifference); Sañña (concepts, labels, allusions); sankhara (mental fashionings, formations, processes); and viññana (cognizance, consciousness).

Lokadhamma:Ways of the world — fortune, loss, praise, blame, status, disgrace, pleasure, and pain.

Nibbana:Liberation; the unbinding of the mind from passion, aversion, and delusion, and thus from the round of death and rebirth.

Nivarana:Hindrances to concentration — sensual desire, ill will, torpor & lethargy, restlessness & anxiety, and uncertainty.

Ogha:Flood; factors that sweep the mind along the round of death and rebirth — sensuality, states of becoming, and unawareness.

Patibhaga:The manipulation of visions that appear in meditation.

Rupa jhana:Meditative absorption in a physical object or sensation.

Satipatthana:Frame of reference; foundation of mindfulness — body, feelings, mind, and mental qualities.

Uggaha nimitta:An image appearing spontaneously during meditation.

Upakkilesa:Mental corruption or defilement — passion, aversion, and delusion in their various forms.