第40章 见清净智的解说注释
40. Dassanavisuddhiñāṇaniddesavaṇṇanā
3. 慧品义注 · 9 段
91在“见清净智的解说”这一节里，“一切法被一者所摄”：意思是，一切有为法和无为法都被同一个东西所摄持、所限定。“以如义”：就是以真实义，也就是依各自的自性而存在的意思。“以无我义”：就是远离了被称为作者、受者的“我”的意思。“以谛义”：就是不欺诳义，意思是自性不会变成别的状态。“以通达义”：就是依自性应当以智慧通达。这里应当知道，所谓通达，是依出世间智，无迷乱地、从所缘上而通达的。“以了知义”：就是那些法应当依其自性而了知：依世间智，是从所缘上了知；依出世间智，则是无迷乱地、从所缘上了知。“一切，诸比丘，是应遍了知的”这样说。“以遍知义”：按前述方式，依世间与出世间智，对已依自性了知的诸法，通过无常等以及出离等加以限定而了知。“一切，诸比丘，是应遍知的”这样说。“以法义”：以自性执持等的法义。“以界义”：无命等的界义。“以所知义”：依世间与出世间智可被认知的意思。正如以可被见等的意思说“见、闻、觉、知、色”，这里也应当知道，可被认知的意思就是所知义。“以作证义”：于所缘应现前证得的意思。“以触义”：对已现前证得的所缘应反复触证的意思。“以现观义”：依世间智应当现前到达的意思。虽然“如义中的慧是谛现观智，了知义中的慧是了知智，作证义中的慧是触义智”这样各各的智被分别说出。而且在义注中——
91. Dassanavisuddhiñāṇaniddese sabbe dhammā ekasaṅgahitāti sabbe saṅkhatāsaṅkhatā dhammā ekena saṅgahitā paricchinnā. Tathaṭṭhenāti bhūtaṭṭhena, attano attano sabhāvavasena vijjamānatthenāti attho. Anattaṭṭhenāti kārakavedakasaṅkhātena attanā rahitaṭṭhena. Saccaṭṭhenāti avisaṃvādakaṭṭhena, attano sabhāvaññathattābhāvenāti attho. Paṭivedhaṭṭhenāti sabhāvato ñāṇena paṭivijjhitabbaṭṭhena. Idha lokuttarañāṇena asammohato ārammaṇato ca paṭivedho veditabbo. Abhijānanaṭṭhenāti lokikena ñāṇena ārammaṇato, lokuttarena ñāṇena asammohato ārammaṇato ca tesaṃ tesaṃ dhammānaṃ sabhāvato abhijānitabbaṭṭhena. ‘‘Sabbaṃ, bhikkhave, abhiññeyya’’nti (saṃ. ni. 4.46) hi vuttaṃ. Parijānanaṭṭhenāti vuttanayeneva lokiyalokuttarehi ñāṇehi sabhāvato abhiññātānaṃ dhammānaṃ aniccādito niyyānādito ca paricchinditvā jānitabbaṭṭhena. ‘‘Sabbaṃ, bhikkhave, pariññeyya’’nti hi vuttaṃ. Dhammaṭṭhenāti sabhāvadhāraṇādinā dhammaṭṭhena. Dhātuṭṭhenāti nijjīvatādinā dhātuṭṭhena. Ñātaṭṭhenāti lokiyalokuttarehi ñāṇehi ñātuṃ sakkuṇeyyaṭṭhena. Yathā daṭṭhuṃ sakkuṇeyyādinā atthena ‘‘diṭṭhaṃ sutaṃ mutaṃ viññātaṃ rūpa’’nti vuttaṃ, evamidhāpi ñātuṃ sakkuṇeyyaṭṭho ñātaṭṭhoti veditabbo. Sacchikiriyaṭṭhenāti ārammaṇato paccakkhakātabbaṭṭhena. Phusanaṭṭhenāti paccakkhakatassa ārammaṇato punappunaṃ phusitabbaṭṭhena. Abhisamayaṭṭhenāti lokikena ñāṇena abhisamāgantabbaṭṭhena. Kiñcāpi hi ‘‘tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ, abhiññāpaññā ñātaṭṭhe ñāṇaṃ, sacchikiriyāpaññā phassanaṭṭhe ñāṇa’’nti ekekameva ñāṇaṃ vuttaṃ. Aṭṭhakathāyañca –
“在集合、刹那、时间、聚集、因、见这些含义中，
在获得、断除和通达中，都能见到它。”
‘‘Samavāye khaṇe kāle, samūhe hetudiṭṭhisu; Paṭilābhe pahāne ca, paṭivedhe ca dissatī’’ti . –
在偈颂的注释里，“现观”这个词被说成是通达的意思；但在这里，应该按照上面所说的含义来理解它们的多样性。因为正是在那部义注里，它才是依世间智而被称为“法现观”的。
Gāthāvaṇṇanāyaṃ abhisamayasaddassa paṭivedhattho vutto, idha pana yathāvuttena atthena tesaṃ nānattaṃ veditabbaṃ. Aṭṭhakathāyameva hi so lokiyañāṇavasena dhammābhisamayo vuttoti.
欲贪是多样性的，因为它的本性就是散乱，而且所缘对象各不相同，所以自性就是多样的——这就是它的含义。一切烦恼也应该这样理解。出离是单一性的，因为它的本性是心一境性，而且没有各种所缘对象的散乱，所以自性就是单一的——这就是它的含义。一切善法也应该这样理解。在这里，以简略方式提到的嗔恨等不善法，应该按照前面所说的含义理解为多样性。至于寻、伺等，则应该从下到上、从粗到细地理解为多样性。因为在道生起的那一刹那，通过谛的通达，就成就了对“被总摄为一的多样性与单一性”的通达，所以特别提出“通达”这个词，来显示对谛的现观。
Kāmacchando nānattanti vikkhepasabbhāvato nānārammaṇattā ca nānāsabhāvoti attho. Evaṃ sabbakilesā veditabbā. Nekkhammaṃ ekattanti cittekaggatāsabbhāvato nānārammaṇavikkhepābhāvato ca ekasabhāvanti attho. Evaṃ sabbakusalā veditabbā. Idha peyyālena saṃkhittānaṃ byāpādādīnaṃ akusalānaṃ yathāvuttena atthena nānattaṃ veditabbaṃ. Vitakkavicārādīnaṃ pana heṭṭhimānaṃ heṭṭhimānaṃ uparimato uparimato oḷārikaṭṭhena nānattaṃ veditabbaṃ. Yasmā ekasaṅgahitanānattekattānaṃ paṭivedho maggakkhaṇe saccapaṭivedhena sijjhati, tasmā ‘‘paṭivedho’’ti padaṃ uddharitvā saccābhisamayaṃ dassesi.
以遍知通达而通达，就是以遍知现观而现观。其余各句也按同样的方式理解。因为在现观四谛的那一刻，道智在同一个刹那中完成四种作用：遍知、舍断、证悟、修习。就像一艘船在同一个刹那中，不前不后地完成四件事：离开此岸、截断水流、运载货物、抵达彼岸；同样地，道智在同一个刹那中，不前不后地现观四谛：以遍知现观而现观苦，以舍断现观而现观集，以修习现观而现观道，以证悟现观而现观灭。这说的是什么？说的是：以涅槃为所缘，通过作用而触及、看见、通达四谛。就像离开此岸一样，道智遍知苦。就像截断水流一样，道智舍断集。就像运载货物一样，道智以俱生等缘之力修习道。就像抵达彼岸一样，道智证悟如同彼岸一般的涅槃。应当这样把譬喻和意义对应起来理解。
Pariññā paṭivedhaṃ paṭivijjhatīti pariññābhisamayena abhisameti. Esa nayo sesesu. Saccābhisamayakālasmiñhi maggañāṇassa ekakkhaṇe pariññā, pahānaṃ, sacchikiriyā, bhāvanāti cattāri kiccāni honti. Yathā nāvā apubbaṃ acarimaṃ ekakkhaṇe cattāri kiccāni karoti, orimaṃ tīraṃ pajahati, sotaṃ chindati, bhaṇḍaṃ vahati, pārimaṃ tīraṃ appeti, evameva maggañāṇaṃ apubbaṃ acarimaṃ ekakkhaṇe cattāri saccāni abhisameti, dukkhaṃ pariññābhisamayena abhisameti, samudayaṃ pahānābhisamayena abhisameti, maggaṃ bhāvanābhisamayena abhisameti, nirodhaṃ sacchikiriyābhisamayena abhisameti. Kiṃ vuttaṃ hoti? Nirodhaṃ ārammaṇaṃ katvā kiccavasena cattāripi saccāni pāpuṇāti passati paṭivijjhatīti. Yathā orimaṃ tīraṃ pajahati, evaṃ maggañāṇaṃ dukkhaṃ parijānāti. Yathā sotaṃ chindati, evaṃ samudayaṃ pajahati. Yathā bhaṇḍaṃ vahati, evaṃ sahajātādipaccayatāya maggaṃ bhāveti. Yathā pārimaṃ tīraṃ appeti, evaṃ pārimatīrabhūtaṃ nirodhaṃ sacchikarotīti evaṃ upamāsaṃsandanaṃ veditabbaṃ.
“见清净”：通过断除各个道所应断的烦恼黑暗，智见达到清净的状态。“见已清净”：在各自果生起的那一刹那，因为各自道智的作用已经完成，智见就达到了清净的状态。由于以总摄一切法的、通达种种与单一的智慧，依道果智而成就，所以最后开示了道果智。
Dassanaṃvisujjhatīti taṃtaṃmaggavajjhakilesatamappahānena ñāṇadassanaṃ visuddhibhāvaṃ pāpuṇāti. Dassanaṃ visuddhanti tassa tassa phalassa uppādakkhaṇe tassa tassa maggañāṇassa kiccasiddhippattito ñāṇadassanaṃ visuddhibhāvaṃ pattaṃ hoti. Sabbadhammānaṃ ekasaṅgahitāya nānattekattapaṭivedhapaññāya maggaphalañāṇehi siddhito ante maggaphalañāṇāni vuttāni.
