13. Appamaññāvibhaṅgo · 13. 无量分别义注
13. Appamaññāvibhaṅgo13. 无量分别
1. Suttantabhājanīyavaṇṇanā
1. 经文章句释义
§642
642. Idāni tadanantare appamaññāvibhaṅge catassoti gaṇanaparicchedo. Appamaññāyoti pharaṇaappamāṇavasena appamaññāyo. Etā hi ārammaṇavasena appamāṇe vā satte pharanti, ekasattampi vā anavasesapharaṇavasena pharantīti pharaṇaappamāṇavasena appamaññāyoti vuccanti. Idha bhikkhūti imasmiṃ sāsane bhikkhu. Mettāsahagatenāti mettāya samannāgatena. Cetasāti cittena. Ekaṃ disanti ekissā disāya. Paṭhamapariggahitaṃ sattaṃ upādāya ekadisāpariyāpannasattapharaṇavasena vuttaṃ. Pharitvāti phusitvā ārammaṇaṃ katvā. Viharatīti brahmavihārādhiṭṭhitaṃ iriyāpathavihāraṃ pavatteti. Tathā dutiyanti yathā puratthimādīsu disāsu yaṃ kiñci ekaṃ disaṃ pharitvā viharati, tatheva tadanantaraṃ dutiyaṃ tatiyaṃ catutthañcāti attho.
642. 现在接着前文，论述对无漏念（appamaññā，极大无量念）的分类，分为四种。所谓无量念，是指以无边无量的方式来修持念法。这里说的无量，是指因境界的广大，众生无量，且还能无障碍地扩展。故称为无量念。此处“比库”指的是在此教法中的比库。’以慈心相随’意谓具足慈心的。‘心’则指心识。‘一处’者，谓向某一方位。根据最初集摄的七因缘，及围绕一方向所扩展的七种无障碍扩展所说。‘扩展’意谓触及、建立起境界。’住’意谓以梵行住处作为修行基础，乃行禅在行。至于第二、第三、第四处，意指顺次扩展至东南、西南、等等方位。
Iti uddhanti teneva ca nayena uparimaṃ disanti vuttaṃ hoti. Adho tiriyanti adhodisampi tiriyaṃdisampi evameva. Ettha ca adhoti heṭṭhā, tiriyanti anudisā. Evaṃ sabbadisāsu assamaṇḍale assamiva mettāsahagataṃ cittaṃ sāretipi paccāsāretipīti ettāvatā ekamekaṃ disaṃ pariggahetvā odhiso mettāpharaṇaṃ dassitaṃ. Sabbadhītiādi pana anodhiso dassanatthaṃ vuttaṃ. Tattha sabbadhīti sabbattha. Sabbattatāyāti sabbesu hīnamajjhimukkaṭṭhamittasapattamajjhattādippabhedesu attatāya ‘ayaṃ parasatto’ti vibhāgaṃ akatvā attasamatāyāti vuttaṃ hoti; atha vā sabbattatāyāti sabbena cittabhāvena īsakampi bahi avikkhipamānoti vuttaṃ hoti. Sabbāvantanti sabbasattavantaṃ, sabbasattayuttanti attho. Lokanti sattalokaṃ.
于是以上述方法，向上方各处扩展相续。向下方有下方，向内侧及外侧亦同此理。此处“下”指向下，“内侧”指向内方向。如此，在诸方位无边地凝聚心意，以慈心相随。由此显现无量慈心的扩展。这里“诸处普遍”意指诸处无遗漏。所说普遍，是指无自他差别，以心意相同不散荡。普遍涵盖一切众生，因众生即是存在，故解释为遍及诸有境界。
Vipulenātievamādipariyāyadassanato panettha puna ‘‘mettāsahagatenā’’ti vuttaṃ. Yasmā vā ettha odhiso pharaṇe viya puna ‘tathā’saddo ‘iti’saddo vā na vutto, tasmā puna ‘‘mettāsahagatena cetasā’’ti vuttaṃ; nigamanavasena vā etaṃ vuttaṃ. Vipulenāti ettha ca pharaṇavasena vipulatā daṭṭhabbā. Bhūmivasena pana taṃ mahaggataṃ, paguṇavasena appamāṇaṃ, sattārammaṇavasena ca appamāṇaṃ, byāpādapaccatthikappahānena averaṃ, domanassappahānato abyāpajjhaṃ, niddukkhanti vuttaṃ hoti. Ayaṃ tāva ‘‘mettāsahagatena cetasā’’tiādinā nayena ṭhapitāya mātikāya attho.
由此广博深入地说明了无量相续。这里重复说“以慈心相随”，因上文未曾明确用“如此”或“如是”字眼，故以“以慈心相随之心”来归纳总结。‘广博’在此论无量境界无量众生。‘广大’是以本体而言。‘优胜’是指无量坚固。‘众生因缘’即无量众生。‘除去嗔恨忧愁’，得无忿恚，离忧不苦。这便是以“以慈心相随之心”为主旨的总结章句。
§643
643. Idāni yadetaṃ ‘‘kathañca, bhikkhave, mettāsahagatena cetasā’’tiādinā nayena vuttaṃ padabhājanīyaṃ, tattha yasmā idaṃ kammaṭṭhānaṃ dosacaritassa sappāyaṃ, tasmā yathārūpe puggale ayaṃ mettā appanaṃ pāpuṇāti, taṃ mettāya vatthubhūtaṃ puggalaṃ tāva dassetuṃ seyyathāpi nāma ekaṃ puggalantiādi vuttaṃ. Tattha seyyathāpi nāmāti opammatthe nipāto, yathā ekaṃ puggalanti attho. Piyanti pemanīyaṃ. Manāpanti hadayavuḍḍhikaraṃ. Tattha pubbeva sannivāsena paccuppannahitena vā piyo nāma hoti, sīlādiguṇasamāyogena manāpo nāma; dānasamānattatāhi vā piyatā, piyavacanaatthacariyatāhi manāpatā veditabbā. Yasmā cettha piyatāya imassa byāpādassa pahānaṃ hoti, tato mettā sukhaṃ pharati, manāpatāya udāsīnatā na saṇṭhāti, hirottappañca paccupaṭṭhāti, tato hirottappānupālitā mettā na parihāyati, tasmā taṃ upamaṃ katvā idaṃ vuttaṃ – piyaṃ manāpanti. Mettāyeyyāti mettāya phareyya; tasmiṃ puggale mettaṃ kareyya pavatteyyāti attho. Evamevasabbe satteti yathā piyaṃ puggalaṃ mettāyeyya, evaṃ tasmiṃ puggale appanāppattāya vasībhāvaṃ upagatāya mettāya majjhattaverisaṅkhātepi sabbe satte anukkamena pharatīti attho. Metti mettāyanātiādīni vuttatthāneva.
643. 接着此处由‘如何以慈心相随之心’等词说起，解析语句结构。讨论因此境界所属之修习境地，虽适于恶行起者，但因能够生起如实之爱故得安住。如同有‘一人’之比喻，表示此处‘一人’者，乃比喻之词。‘可爱者’者，爱情悦心意。‘令人欢喜’者，如增长心意之愉悦。此处所谓‘可爱’乃因此前世因缘所致，或具戒德等诸善法，故称为‘令人欢喜’；或以布施平等之缘故称为‘令人喜悦’。因能断除对他人之嗔恚，故以慈心生起诸乐；令喜乐者无厌无倦，且能随缘净除傲慢和愤怒。此故比喻语云“令心生喜”。意谓应以慈心修持，令对众生生起广泛无碍之柔和心态。借此亦显示修持者之心能渗透至彼众生。
§644
644.Vidisaṃ vāti padaṃ tiriyaṃ vāti etassa atthavibhāvanatthaṃ vuttaṃ.
644. 这里“违反”即向下违犯之意，特指该词义之区分而设。
§645
645.Pharitvāti ārammaṇakaraṇavasena phusitvā. Adhimuñcitvāti adhikabhāvena muñcitvā, yathā muttaṃ sumuttaṃ hoti suppasāritaṃ suvitthataṃ tathā muñcitvāti attho.
以『亲触』者，谓依缘境之所触及。『彻离』者，谓以更多之力量使之彻离，正如完全解脱、安乐、广大、深远如是彻底解脱之义。
§648
648.Sabbadhiādiniddese yasmā tīṇipi etāni padāni sabbasaṅgāhikāni, tasmā nesaṃ ekatova atthaṃ dassetuṃ sabbena sabbantiādi vuttaṃ. Tassattho heṭṭhā vuttoyeva.
关于一切起始之说，因这三个词（sabba，sabbena，sabbanti）均为总摄语，故为表彰其整体涵义，故整体说『一切』。其义即如下所述。
§650
650.Vipulādiniddese yasmā yaṃ appanāppattaṃ hutvā anantasattapharaṇavasena vipulaṃ, taṃ niyamato bhūmivasena mahaggataṃ hoti. Yañca mahaggataṃ taṃ appamāṇagocaravasena appamāṇaṃ. Yaṃ appamāṇaṃ taṃ paccatthikavighātavasena averaṃ. Yañca averaṃ taṃ vihatabyāpajjatāya abyāpajjaṃ. Tasmā ‘‘yaṃ vipulaṃ taṃ mahaggata’’ntiādi vuttaṃ. Avero abyāpajjoti cettha liṅgavipariyāyena vuttaṃ. Manena vā saddhiṃ yojanā kātabbā – yaṃ appamāṇaṃ cittaṃ, so avero mano; yo avero so abyāpajjoti. Apicettha heṭṭhimaṃ heṭṭhimaṃ padaṃ uparimassa uparimassa, uparimaṃ vā uparimaṃ heṭṭhimassa heṭṭhimassa atthotipi veditabbo.
关于广大之始，谓由少至多涵盖无量量之覆盖，犹如坚固天地般广大；而所谓广大即以无限境界为度量尺度；所谓无限者，则以无对立障碍为缘；以无对立为基础则生无染浊。故说『何谓广大，即是坚固』。此中无对立无染一语，乃以反义修辞方式阐明。此应以心理一致为基准界定——所谓无限心即无对立心；无对立者，亦谓无染心。此处须分别理解上下位词含义，及彼上下位词之间义理关系。
§653
653.Seyyathāpi nāma ekaṃ puggalaṃ duggataṃ durupetanti idampi karuṇāya vatthubhūtaṃ puggalaṃ dassetuṃ vuttaṃ. Evarūpasmiñhi puggale balavakāruññaṃ uppajjati. Tattha duggatanti dukkhena samaṅgībhāvaṃ gataṃ. Durupetanti kāyaduccaritādīhi upetaṃ. Gatikulabhogādivasena vā tamabhāve ṭhito puggalo duggato, kāyaduccaritādīhi upetattā tamaparāyaṇabhāve ṭhito durupetoti evamettha attho veditabbo.
例如谓一人为堕败恶劣者，亦是慈悲示现有此恶劣特点人物。此种人物生起残忍无情之性。于彼谓堕败，指其归于痛苦同体；谓恶劣，指其因不善身行等所染。或谓为堕败者，因其陷于堕落之流转因感果报仍存；谓恶劣者，因其陷于恶劣之流转后果仍存，此即是此义。
§663
663.Ekaṃ puggalaṃ piyaṃ manāpanti idampi muditāya vatthubhūtaṃ puggalaṃ dassetuṃ vuttaṃ. Tattha gatikulabhogādivasena jotibhāve ṭhito piyo, kāyasucaritādīhi upetattā jotiparāyaṇabhāve ṭhito manāpoti veditabbo.
谓一人受喜悦爱乐，此亦是欢喜示现有此喜悦特点人物。于彼谓受喜，指其因所行之身心善行等而处于光明流转境界；谓爱乐，指其因身心善行等所摄，乃至于喜乐之终。
§673
673.Neva manāpaṃ na amanāpanti idampi upekkhāya vatthubhūtaṃ puggalaṃ dassetuṃ vuttaṃ. Tattha mittabhāvaṃ asampattatāya neva manāpo, amittabhāvaṃ asampattatāya na amanāpoti veditabbo. Sesamettha yaṃ vattabbaṃ siyā, taṃ sabbaṃ heṭṭhā cittuppādakaṇḍe vuttameva. Bhāvanāvidhānampi etesaṃ kammaṭṭhānānaṃ visuddhimagge vitthārato kathitamevāti.
谓一人既不喜悦亦不不喜悦，此亦为舍念示现有彼中性人物。于彼谓为友无缘者，因其无依缘之缘生故尚未成喜悦；谓为非友无缘者，因其无依缘故尚未成不喜悦。此处所应称说者，一切皆如心生条（cittuppādaṇḍa）之说。行法修习之法门，以及此类修行之清净之路，亦详述如是。
Suttantabhājanīyavaṇṇanā. · 经分别注释。
2. Abhidhammabhājanīyavaṇṇanā
二、阿毗达磨所应讲说之义
Abhidhammabhājanīyaṃ kusalatopi vipākatopi kiriyatopi heṭṭhā cittuppādakaṇḍe bhājitanayeneva bhājitaṃ. Atthopissa tattha vuttanayeneva veditabbo.
应讲说的阿毗达磨，无论善根、果报，或是业的行为，皆以上卷心发作的分部专门划分讲述。对于其中的义理，应依其所说加以理解。
3. Pañhāpucchakavaṇṇanā
三、问答篇讲解
Pañhāpucchake pāḷianusāreneva mettādīnaṃ kusalādibhāvo veditabbo. Ārammaṇattikesu pana sabbāpi tīsu tikesu navatabbārammaṇā eva. Ajjhattārammaṇattike bahiddhārammaṇāti. Imasmiṃ pana appamaññāvibhaṅge sammāsambuddhena suttantabhājanīyepi lokiyā eva appamaññāyo kathitā, abhidhammabhājanīyepi pañhāpucchakepi. Tayopi hi ete nayā lokiyattā ekaparicchedā eva. Evamayaṃ appamaññāvibhaṅgopi teparivaṭṭaṃ nīharitvāva bhājetvā dassitoti.
于问答篇中，依巴利文义理，理当了知慈等诸善根之性质。在缘缘处内，所有圣谛皆为“三圣谛”，即成、住、坏三相。内缘谓内缘起，外缘谓外缘起。在此处，正觉者关于三圣谛的解说，世间人亦有同样解说；阿毗达磨所讲解，亦有问答篇相应之处。此三者，依世俗见解，仅为一个章法。由此可见，对三圣谛的详细区分，亦是取出并拆分其轮回，予以分别讲解、示现。
Sammohavinodaniyā vibhaṅgaṭṭhakathāya · 《除痴》阿毗达摩分别论注
Appamaññāvibhaṅgavaṇṇanā niṭṭhitā. · 无量分别注释已毕。