11. Maggaṅgavibhaṅgo · 11. 道支分别义注
11. Maggaṅgavibhaṅgo十一、道支分别
1. Suttantabhājanīyavaṇṇanā
1. 经文部分释义
§486
486. Idāni tadanantare maggavibhaṅge ariyo aṭṭhaṅgiko maggotiādi sabbaṃ saccavibhaṅge dukkhanirodhagāminīpaṭipadāniddese vuttanayeneva veditabbaṃ. Bhāvanāvasena pāṭiyekkaṃ dassite dutiyanayepi sammādiṭṭhiṃ bhāveti vivekanissitantiādi sabbaṃ bojjhaṅgavibhaṅge vuttanayeneva veditabbaṃ. Evamidaṃ dvinnampi nayānaṃ vasena suttantabhājanīyaṃ lokiyalokuttaramissakameva kathitaṃ.
486. 如今，在随后的圣道分解之中，关于圣八正道诸法的诸相，及其作为通达真实谛、苦灭谛、道谛的修行方法，应当依照经文中所述的意义分别理解。凭借修习的力量，先见此法示现，然后继续修习，进一步生起正见、离欲求诸法独立的觉知等，所有这些皆当依照觉支分解所述的内容来了知。如此，以上两种修习法门的力量，便构成了须依《经藏》内容加以阐述，且兼涉世俗与出世间双重境界的准确说法。
2. Abhidhammabhājanīyavaṇṇanā
2. 论藏部分释义
§490
490. Abhidhammabhājanīye ‘ariyo’ti avatvā aṭṭhaṅgiko maggoti vuttaṃ. Evaṃ avuttepi ayaṃ ariyo eva. Yathā hi muddhābhisittassa rañño muddhābhisittāya deviyā kucchismiṃ jāto putto rājaputtoti avuttepi rājaputtoyeva hoti, evamayampi ariyoti avuttepi ariyo evāti veditabbo. Sesamidhāpi saccavibhaṅge vuttanayeneva veditabbaṃ.
490. 在论藏中，为称“圣者”（Ariyo）而说八支正道，虽言此已为圣者，实则即是圣者本身。譬如说一位君主的世子，由于出生于国王及皇后腹中，故称为王子；同样，此处虽言阿里耶，即该正道本体即为圣者。关于真实谛的具体解说，也应当参照经文中的阐释来理解。
§493
493. Pañcaṅgikavārepi aṭṭhaṅgikoti avuttepi aṭṭhaṅgiko eva veditabbo. Lokuttaramaggo hi pañcaṅgiko nāma natthi. Ayamettha ācariyānaṃ samānatthakathā. Vitaṇḍavādī panāha – ‘‘lokuttaramaggo aṭṭhaṅgiko nāma natthi, pañcaṅgikoyeva hotī’’ti. So ‘‘suttaṃ āharāhī’’ti vutto addhā aññaṃ apassanto imaṃ mahāsaḷāyatanato suttappadesaṃ āharissati ‘‘yā tathābhūtassa diṭṭhi, sāssa hoti sammādiṭṭhi. Yo tathābhūtassa saṅkappo, vāyāmo, sati, yo tathābhūtassa samādhi, svāssa hoti sammāsamādhi. Pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī’’ti.
493. 关于五行修道法中说八支道亦应理解为八支正道。所谓“超世间道”中并无“五行道”之名，此处乃依教师们的共识确立。对于恶意辩难者反驳“没有称为八支道的超世间道，只有五行道”，曾有论者回应“应引据经文”，即经中谓“那真如实的见解即是正见；真如实的思维、精进、念、正定即是正定。此前身身业、言业、生计皆为清净”，由此可知其指八支正道。接着教示“此后又引述了一处经文”，言若从经文中引出为善法，则可认定为“这个圣八正道修行已趋成熟”。亦有说法指出“此即釋尊教义，非破碎论辩；超世间道谓五行道不足称，唯有八支道方为正道”。
Tato ‘‘etassa anantaraṃ suttapadaṃ āharā’’ti vattabbo. Sace āharati iccetaṃ kusalaṃ, no ce āharati sayaṃ āharitvā ‘‘evamassāyaṃ ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchatī’’ti (ma. ni. 3.431) ‘‘iminā te satthusāsanena vādo bhinno; lokuttaramaggo pañcaṅgiko nāma natthi, aṭṭhaṅgikova hotī’’ti vattabbo.
由此可知，应承认此后引用的经文词句。若引为善法，乃是正果；若不引，则自弟子应当理解“此确是圣者之八支正道，令修习圆满”。（《中部尼犍度经》第三篇第四百三十一页）并应当承认“此即世尊教义，非破碎之论；超世间道无五行道之名，唯名八支道”。
Imāni pana tīṇi aṅgāni pubbe parisuddhāni vattanti, lokuttaramaggakkhaṇe parisuddhatarāni honti. Atha ‘pañcaṅgiko maggo’ti idaṃ kimatthaṃ gahitanti? Atirekakiccadassanatthaṃ. Yasmiñhi samaye micchāvācaṃ pajahati, sammāvācaṃ pūreti, tasmiṃ samaye sammākammantasammāājīvā natthi. Imāni pañcakārāpakaṅgāneva micchāvācaṃ pajahanti; sammāvācā pana sayaṃ virativasena pūreti. Yasmiṃ samaye micchākammantaṃ pajahati, sammākammantaṃ pūreti, tasmiṃ samaye sammāvācāsammāājīvā natthi. Imāni pañca kārāpakaṅgāneva micchākammantaṃ pajahanti; sammākammanto pana sayaṃ virativasena pūreti. Yasmiṃ samaye micchāājīvaṃ pajahati, sammāājīvaṃ pūreti, tasmiṃ samaye sammāvācāsammākammantā natthi. Imāni pañca kārāpakaṅgāneva micchāājīvaṃ pajahanti; sammāājīvo pana sayaṃ virativasena pūreti. Imaṃ etesaṃ pañcannaṃ kārāpakaṅgānaṃ kiccātirekataṃ dassetuṃ pañcaṅgiko maggoti gahitaṃ. Lokuttaramaggo pana aṭṭhaṅgikova hoti, pañcaṅgiko nāma natthi.
此三支（身、语、意）根本先已清净，且在出出世道时更为纯净。今为何称此为「五支道」？此为展示五支各行额外差别之义。在何时断除邪语、修习正语，此时时当无邪业及正业生活。于五不善支中断除邪语，修集正语如自行的节制者。何时断除邪业而修习正业，彼时亦无正语与正业生活。断除邪业者仅于五不善支中修除；但正业行者自行节制而充满。何时断除邪命而修习正命，彼时亦无正语与正业的正命。断除邪命者亦限于五不善支中；正命修者自行节制而充满。由五不善支中诸恶行之别，特别示现五支道之别。然出出世道的道八支成一体，五支道之名则无。
‘‘Yadi sammāvācādīhi saddhiṃ aṭṭhaṅgikoti vadatha, catasso sammāvācācetanā, tisso sammākammantacetanā, satta sammāājīvacetanāti imamhā cetanābahuttā kathaṃ muccissatha? Tasmā pañcaṅgikova lokuttaramaggo’’ti. ‘‘Cetanābahuttā ca pamuccissāma; aṭṭhaṅgikova lokuttaramaggoti ca vakkhāma’’. ‘‘Tvaṃ tāva mahācattārīsakabhāṇako hosi, na hosī’’ti pucchitabbo. Sace ‘‘na homī’’ti vadati, ‘‘tvaṃ abhāṇakattā na jānāsī’’ti vattabbo. Sace ‘‘bhāṇakosmī’’ti vadati, ‘‘suttaṃ āharā’’ti vattabbo. Sace suttaṃ āharati iccetaṃ kusalaṃ, no ce āharati sayaṃ uparipaṇṇāsato āharitabbaṃ –
若以正语等五支合成八支道，则正语有四种心念，正业三种心念，正命七种心念，若此心念过多，如何得解脱？故称「五支道即出出世道」。又说「心念过多，必致解脱；故谓八支道即出世道」。询问说：「你当是大四十五讲者，非则否。」答曰：「非。」若说「非」，则谓你不懂讲求。若说「我懂讲」，则应引经说法。若引经，则为善；若不引，应自行研习五十余法。
‘‘Katamā ca, bhikkhave, sammāvācā? Sammāvācaṃpahaṃ, bhikkhave, dvāyaṃ vadāmi – atthi, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā; atthi, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā.
「比库们，何为正语？我说正语有二：一者具染污，有善福果的带垢正语；一者是圣者无垢，出出世的道行之正语。
‘‘Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī – ayaṃ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā.
「比库们，何为具染污，具善福果的带垢正语？即应持不妄语、不两舌、不恶口、不杂秽语——此即为具染污，有善福果的带垢正语。
‘‘Katamā ca, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī – ayaṃ, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā…pe….
「比库们，何为圣者无垢，出出世的正语？即圣心无染的圣者，为实现圣道而修习，于四恶语中离欲恼，分别反离与坚持而持的戒——这即为圣者无垢，出出世的正语……（余略）
‘‘Katamo ca, bhikkhave, sammākammanto? Sammākammantaṃpahaṃ, bhikkhave, dvayaṃ vadāmi…pe… upadhivepakko.
「比库们，何为正业？我说正业有二……（后文略）染污故。
‘‘Katamo ca, bhikkhave, sammākammanto ariyo anāsavo lokuttaro…pe….
「比库们，何为圣者无染正行，是超越世间之路……」
‘‘Katamo ca, bhikkhave, sammāājīvo? Sammāājīvaṃpahaṃ, bhikkhave, dvāyaṃ vadāmi…pe… upadhivepakko.
「比库们，何为正命？我今为尔说正命共有二种……其中含有对生活资粮的恰当知见。」
‘‘Katamo ca, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato micchāājīvā ārati virati paṭivirati veramaṇī – ayaṃ, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo’’ti (ma. ni. 3.138 ādayo).
「比库们，何为圣者无染正命，是超越世间之道？所谓，圣心无染心，具足圣道之集成，于圣道上勤修，断除恶业远离欲行，守护戒律，此即比库们所说的圣者无染正命，是超越世间之道的正行道路。」（出处：大尼柯耶3.138章）
Evamettha catūhi vacīduccaritehi, tīhi kāyaduccaritehi, micchājīvato cāti ekekāva virati ariyā anāsavā lokuttarā maggaṅgāti vuttā. ‘‘Kuto ettha cetanābahuttaṃ? Kuto pañcaṅgiko maggo? Idaṃ te suttaṃ akāmakassa lokuttaramaggo aṭṭhaṅgikoti dīpeti’’. Sace ettakena sallakkheti iccetaṃ kusalaṃ, no ce sallakkheti aññānipi kāraṇāni āharitvā saññāpetabbo. Vuttañhetaṃ bhagavatā –
由此，在四种不善言行、三种不善身行，以及不正业者之中，各自断舍成圣者无染的超世间之正道。此正道如何无意行动？何以称为五支道？此经乃示明无欲世间超越之八正道。若以此简明标证善法无遗，则可接受；若不以此标证，则须结合其他因缘共证思惟。世尊曾言：
‘‘Yasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati…pe… imasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati; idheva , subhadda, samaṇo…pe… suññā parappavādā samaṇehi aññehīti (dī. ni. 2.214).
「苏婆达，在佛法律中若不见圣八正道，出家人亦不见；……然而在此法律中，圣八正道可见，且在此处，出家人……无他人诽谤此行。」（出处：中部尼柯耶2.214）
Aññesupi anekesu suttasatesu aṭṭhaṅgikova maggo āgato. Kathāvatthuppakaraṇepi vuttaṃ –
在其他大量经文中，八正道皆被证明是通向解脱之道，且于说话义理中多所阐明。
‘‘Maggānaṃ aṭṭhaṅgiko seṭṭho, saccānaṃ caturo padā;
“八支之道为最胜，四谛为四基石；无染为胜法眼，能见双足真理。”（第872经文）
Virāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā’’ti (kathā. 872) –
“此意谓经中之义耶？”“谓之教诲。”“故此即八支圣道也。”若此亦不能达成约定义，则应以“往行，入堂饮食”加以劝说。此处称为八地位，是为正见之义。余下诸义，亦皆为正见之意。
‘‘Attheva suttantoti’’? ‘‘Āmantā’’‘‘tena hi aṭṭhaṅgiko maggo’’ti. Sace pana ettakenāpi saññattiṃ na gacchati, ‘‘gaccha, vihāraṃ pavisitvā yāguṃ pivāhī’’ti uyyojetabbo. Uttarimpana kāraṇaṃ vakkhatīti aṭṭhānametaṃ. Sesamettha uttānatthameva.
然此处不可孤立解读。于八支圣道中，一方面有问，另一方面有答，四道中分为四千法门。于五支圣道亦有问答四法门；于单独一支亦问答四法门，五支合计达二十法门。由此，古文所载有八十法门于全部道义分法中。此皆因缘变化所生，皆为善法。果位之报亦应依此三倍法门修习。
Nayā panettha gaṇetabbā. Aṭṭhaṅgikamaggasmiñhi ekato pucchitvā ekato vissajjane catūsu maggesu cattāri nayasahassāni vibhattāni. Pañcaṅgikamagge ekato pucchitvā ekato vissajjane cattāri; pāṭiyekkaṃ pucchitvā pāṭiyekkaṃ vissajjane cattāri cattārīti pañcasu aṅgesu vīsati. Iti purimāni aṭṭha imāni ca vīsatīti sabbānipi maggavibhaṅge aṭṭhavīsati nayasahassāni vibhattāni. Tāni ca kho nibbattitalokuttarāni kusalāneva. Vipāke pana kusalato tiguṇā nayā kātabbāti.
三、问答释义
Abhidhammabhājanīyavaṇṇanā. · 阿毗达摩分法注释。
3. Pañhāpucchakavaṇṇanā
三、问答章节释义
§504
504. Pañhāpucchake pāḷianusāreneva maggaṅgānaṃ kusalādibhāvo veditabbo. Ārammaṇattikesu pana sabbānipetāni appamāṇaṃ nibbānaṃ ārabbha pavattito appamāṇārammaṇāneva, na maggārammaṇāni. Neva hi maggo na phalaṃ maggaṃ ārammaṇaṃ karoti. Sahajātahetuvasena panettha kusalāni maggahetukāni; vīriyaṃ vā vīmaṃsaṃ vā jeṭṭhakaṃ katvā maggabhāvanākāle maggādhipatīni; chandacittajeṭṭhikāya maggabhāvanāya na vattabbāni maggādhipatīnīti; phalakālepi na vattabbāneva.
问答章节应当根据巴利语原文，理解为修行道路中善法及其本性的描写。但在修习境界上，诸多法门汇聚所生的无限涅槃已然始发，因其境界无量无边，故非指道路本身。道路不生果报，道亦非果，道更非境界。此处善法自然而生，作为道的因缘；如努力和洞察力为先行者，在修习道路时为道路主导者。以欲望心为最大，应不以其进行道路主导之修。即使到果位阶段，也不可以之为道路主宰。
Atītādīsu ekārammaṇabhāvenapi na vattabbāni; nibbānassa pana bahiddhādhammattā bahiddhārammaṇāni nāma hontīti evametasmiṃ pañhāpucchakepi nibbattitalokuttarāneva maggaṅgāni kathitāni. Sammāsambuddhena hi suttantabhājanīyasmiṃyeva lokiyalokuttarāni maggaṅgāni kathitāni; abhidhammabhājanīye pana pañhāpucchake ca lokuttarānevāti evamayaṃ maggavibhaṅgopi teparivaṭṭaṃ nīharitvāva bhājetvā dassitoti.
在过去等诸时，不应仅仅以单一事相的依止而论之；然而，涅槃之道理则因其超越世间，故有外在的法性与外在的依止。于此问答者中，所说诸超越世间的道脉皆为涅槃道脉。实则正自觉者在宣说经文时，于此世间与出世间的道脉一并宣说。唯在对法理作详解者及问答者中，专指超出世间之外。故此，诸道分解亦如转轮般展开，展示其理义。
Sammohavinodaniyā vibhaṅgaṭṭhakathāya · 在《除痴论》分别论注疏中
Maggaṅgavibhaṅgavaṇṇanā niṭṭhitā. · 道支分别注释终了。