15. Paṭisambhidāvibhaṅgo · 15. 无碍解分别复注
15. Paṭisambhidāvibhaṅgo十五、无碍解分别
1. Suttantabhājanīyaṃ
1. 摘录自经教的部分
1. Saṅgahavāravaṇṇanā一、摄集分注释
§718
718.Esevanayoti saṅkhepena dassetvā tameva nayaṃ vitthārato dassetuṃ ‘‘dhammappabhedassa hī’’tiādimāha. Niruttipaṭibhānappabhedā tabbisayānaṃ atthādīnaṃ paccayuppannādibhedehi bhinditvā veditabbā.
718.“以‘以行持之’意简略示现，继而详述同一要旨，称为‘法之分别说明’等。须以词义解释类别中有关“能为说法”的义理，结合条件所生等差别，分别予以破除并理解之。”
‘‘Yaṃ kiñci paccayasamuppanna’’nti etena saccahetudhammapaccayākāravāresu āgatāni dukkhādīni gahitāni. Saccapaccayākāravāresu nibbānaṃ, pariyattivāre bhāsitattho, abhidhammabhājanīye vipāko kiriyañcāti evaṃ pāḷiyaṃ vuttānameva vasena pañca atthā veditabbā, tathā dhammā ca.
“凡一切因缘生起者”是指，借此真理之因果法则中所具因缘形态的条件性聚集而成的诸苦等。真理的因果形态汇流处为涅槃，此为文字解释层面所说。于阿毗达摩阐释中，果报与行为等义，皆于此巴利文所述，与此相通。诸法应如是了知。
Vidahatīti nibbattakahetuādīnaṃ sādhāraṇaṃ nibbacanaṃ, tadatthaṃ pana vibhāvetumāha ‘‘pavatteti ceva pāpeti cā’’ti. Tesu purimo attho maggavajjesu daṭṭhabbo. Bhāsitampi hi avabodhanavasena atthaṃ pavattetīti. Maggo pana nibbānaṃ pāpetīti tasmiṃ pacchimo.
所谓发起，就是指缘起法中所依止之生起因等的一般本义。但为说明本义，又说“发动亦造作也”。其中先前意指见道之层面。即言语亦为启发目的之意。道能引导生灭涅槃，因而后分指其结果涅槃。
Dhammaniruttābhilāpeti ettha dhamma-saddo sabhāvavācakoti katvā āha ‘‘yā sabhāvaniruttī’’ti, aviparītaniruttīti attho. Tassā abhilāpeti tassā niruttiyā avacanabhūtāya paññattiyā abhilāpeti keci vaṇṇayanti. Evaṃ sati paññatti abhilapitabbā , na vacananti āpajjati, na ca vacanato aññaṃ abhilapitabbaṃ uccāretabbaṃ atthi, athāpi phassādivacanehi bodhetabbaṃ abhilapitabbaṃ siyā, evaṃ sati atthadhammavajjaṃ tehi bodhetabbaṃ na vijjatīti tesaṃ niruttibhāvo āpajjati. ‘‘Phassoti ca sabhāvanirutti, phassaṃ phassāti na sabhāvaniruttī’’ti dassitovāyamattho, na ca avacanaṃ evaṃpakāraṃ atthi, tasmā vacanabhūtāya eva tassā sabhāvaniruttiyā abhilāpe uccāraṇeti attho daṭṭhabbo.
“对法言辞的執着”在此谓“法语为自然之表述”，说是“不改变真理的表达”。对该“執着”因该言辞作为表达实体本体而执着。有人则称此“执着”为概念表达的行为。如此，应当持此“执着”概念，而非是字句本身；亦即執着不会落于言辞，亦无他者可执。然或对“触”等词语应知其所指真谛，则可执此“应知”。若果如此，则该语言不存在表述误差。因此巴利文释义中，语义本体的存在会导致此執著。所谓“触”即真理之自然说法，“触即指触”非属自然说法之义，欲示其义不只是假言，故其言辞作为自然说法的执着才得成立。
Taṃ sabhāvaniruttiṃ saddaṃ ārammaṇaṃ katvā paccavekkhantassa tasmiṃ sabhāvaniruttābhilāpe pabhedagataṃ ñāṇaṃ niruttipaṭisambhidāti vuttattā niruttisaddārammaṇāya sotaviññāṇavīthiyā parato manodvāre niruttipaṭisambhidā pavattatīti vadanti. ‘‘Niruttipaṭisambhidā paccuppannārammaṇā’’ti ca vacanaṃ saddaṃ gahetvā pacchā jānanaṃ sandhāya vuttanti. Evaṃ pana aññasmiṃ paccuppannārammaṇe aññaṃ paccuppannārammaṇanti vuttanti āpajjati. Yathā pana dibbasotañāṇaṃ manussāmanussādisaddappabhedanicchayassa paccayabhūtaṃ taṃ taṃ saddavibhāvakaṃ, evaṃ sabhāvāsabhāvaniruttinicchayassa paccayabhūtaṃ paccuppannasabhāvaniruttisaddārammaṇaṃ taṃvibhāvakañāṇaṃ niruttipaṭisambhidāti vuccamāne na pāḷivirodho hoti. Taṃ sabhāvaniruttiṃ saddaṃ ārammaṇaṃ katvā paccavekkhantassāti ca paccuppannasaddārammaṇaṃ paccavekkhaṇaṃ pavattayantassāti na na sakkā vattuṃ. Tampi hi ñāṇaṃ sabhāvaniruttiṃ vibhāventaṃyeva taṃtaṃsaddapaccavekkhaṇānantaraṃ taṃtaṃpabhedanicchayahetuttā niruttiṃ bhindantaṃ paṭivijjhantameva uppajjatīti ca pabhedagatampi hotīti. Sabhāvaniruttīti māgadhabhāsā adhippetāti tato aññaṃ sakkaṭanāmādisaddaṃ sandhāya ‘‘aññaṃ panā’’ti āha. Byañjananti nipātapadamāha.
把该自然说法之语音作为说法根本加以观察时，在此自然说法执着上，有依差异而起的知识，称之为言辞释义之智慧。谓“言辞释义之智慧从出现的根本观察而生”，此言即是承受该语音，依后方之认知而展示。如此，在不同的根本观察下则有不同根本观察之说。譬如，天耳之识于人天声差异的必然条件为依赖而生，正如自然反自然说法之渴望的依赖为根本，依此依据所得对该自然反自然执着语音根本观察，再展现了该释义智慧，无巴利语相违。以该自然说法语音为根本观察，则进一步观察该语音本身，无法言说。此智慧将识别该自然说法，因细观词音差异而根本决断语言释义，即所谓言辞释义智慧，而非无。此自然说法在摩揭陀方言中被称作，此后又以其他词语形式探索“另有他语”而言。所谓“音标”为语气助词。
Kathitaṃ aṭṭhakathāyaṃ. Bodhimaṇḍa-saddo paṭhamābhisambuddhaṭṭhāne eva daṭṭhabbo, na yattha katthaci bodhirukkhassa patiṭṭhitaṭṭhāne. Suvaṇṇasalākanti seṭṭhasalākaṃ, dhammadesanatthaṃ salākaṃ gahetvāti attho, na paṭisambhidāyaṃ ṭhitena pavāritaṃ, tasmā paṭisambhidāto aññeneva pakārena jānitabbato na sakkaṭabhāsājānanaṃ paṭisambhidākiccanti adhippāyo.
此注疏所说者，所谓觉场名，唯应于第一正觉之地观之，而非法遍一切觉树立处。所谓「金标杆」者，意指最尊贵之标杆，用以宣说法义；此非指用言语辨析后设定的限定，因此不能以其他方式显明此法辨析功用。
Idaṃ kathitanti māgadhabhāsāya sabhāvaniruttitāñāpanatthaṃ idaṃ idāni vattabbaṃ kathitanti attho. Chaddantavāraṇa (jā. 1.16.97 ādayo) -tittirajātakādīsu (jā. 1.4.73 ādayo) tiracchānesu ca māgadhabhāsā ussannā, na oṭṭakādibhāsā sakkaṭaṃ vā.
此所谓讲述，乃使用摩揭陀语表达，意为对所讲内容的完备说明。摩揭陀语盛行于遮断藏（jātaka）第一卷十六节等处、以及旋避鸣（tittira jātaka）等，乃摩揭陀语之方言，非乌多迦语及其他语口的粗俗表述。
Tatthāti māgadhasesabhāsāsu. Sesā parivattanti ekantena kālantare aññathā honti vinassanti ca. Māgadhā pana katthaci kadāci parivattantīpi na sabbattha sabbadā sabbathā ca parivattati, kappavināsepi tiṭṭhatiyevāti ‘‘ayamevekā na parivattatī’’ti āha. Papañcoti cirāyananti attho. Buddhavacanameva cetassa visayo, teneva ‘‘nelaṅgo setapacchādo’’ti gāthaṃ pucchito citto gahapati ‘‘‘kiṃ nu kho etaṃ, bhante, bhagavatā bhāsita’nti? ‘Evaṃ gahapatī’ti. ‘Tena hi, bhante, muhuttaṃ āgametha, yāvassa atthaṃ pekkhāmī’’’ti (saṃ. ni. 4.347) āhāti vadanti.
「于彼」意谓摩揭陀语余方言。彼方言变化不一，常因时代变异而异且灭失。唯摩揭陀语虽偶有变化，却非无处无时皆变化，而是长期存在，故说道“唯此方言不变。”「譬喻」意谓长久所继。佛言所指明心识境界，亦有语句“‘白鹿皮披肩’”的诗句，善男子曾问“尊者释尊此语所指为何？”答曰“如是，居士”。“因此尊者，暂且承受，俾得完整涵义。”如此解说流布。
Sabbatthakañāṇanti atthādīsu ñāṇaṃ. Tañhi sabbesu tesu tīsu catūsupi vā pavattattā, kusalakiriyabhūtāya paṭibhānapaṭisambhidāya dhammatthabhāvato tīsu eva vā pavattattā ‘‘sabbatthakañāṇa’’nti vuttaṃ. Imāni ñāṇāni idamatthajotakānīti sātthakānaṃ paccavekkhitabbattā sabbo attho etassātipi sabbatthakaṃ, sabbasmiṃ khittanti vā. Sekkhe pavattā arahattappattiyā visadā hontīti vadanti. Pubbayogo viya pana arahattappatti arahatopi paṭisambhidāvisadatāya paccayo na na hotīti pañcannampi yathāyogaṃ sekkhāsekkhapaṭisambhidāvisadattakāraṇatā yojetabbā.
所谓「遍知」，谓对义理等诸义之知。于此无一不包含于三、四者，且皆因具备善行性质之灵巧聪明与分辨，故或显或隐，唯对法义之质性亦唯于三者显现，故谓「遍知」。此等知识乃为语义照明，实为义理论境。当此修行时，成阿拉汉证果之际，表彰清净；然初续缘起下，阿拉汉亦未必皆具“辨义清净”，因此五项各依适当次第于修学成就中加以结合。
Pucchāya parato pavattā kathāti katvā aṭṭhakathā ‘‘paripucchā’’ti vuttā. Paṭipattiṃ pūretabbaṃ maññissantīti paṭipattigarutāya lābhaṃ hīḷentena satasahassagghanakampi kambalaṃ vāsiyā koṭṭetvā paribhaṇḍakaraṇaṃ mayā kataṃ āvajjitvā lābhagaruno pariyattidharā dhammakathikāva bhavituṃ na maññissantīti vuttaṃ hoti. Ettha ca therassa kaṅkhuppattiyā pubbe avisadataṃ dassetvā arahattappattassa pañhavissajjanena arahattappattiyā visadatā dassitā. Tissatthero anantaraṃ vutto tissatthero evāti vadanti.
超越小问后进行之说法，鄙号「周详追问」，意谓详尽提出问题。悟解之实应成实修得，若以一种虚妄退让为成，不愿做完结，为深入修持成就之障碍，遂令谤损。余者为一尊长比库，先行显露疑惑状态，而后由广博智慧注释阿拉汉证果之纯净。此尊长曰第三长老，继而应名第三长老。
Pabhedo nāma maggehi adhigatānaṃ paṭisambhidānaṃ pabhedagamanaṃ. Adhigamo tehi paṭilābho, tasmā so lokuttaro, pabhedo kāmāvacaro daṭṭhabbo. Na pana tathāti yathā adhigamassa balavapaccayo hoti, na tathā pabhedassāti attho. Idāni pariyattiyādīnaṃ adhigamassa balavapaccayattābhāvaṃ, pubbayogassa ca balavapaccayattaṃ dassento ‘‘pariyattisavanaparipucchā hī’’tiādimāha. Tattha paṭisambhidā nāma natthīti paṭisambhidādhigamo natthīti adhippāyo. Idāni yaṃ vuttaṃ hoti, taṃ dassento ‘‘ime panā’’tiādimāha. Pubbayogādhigamā hi dvepi visadakāraṇāti ‘‘pubbayogo pabhedassa balavapaccayo hotī’’ti vuttanti.
「辨别」者，谓经由修道所得的正分别作用。所得即是证果，因此为超越世间者，辨别应现欲界。非谓所证功力即恒强盛，辨别即恒强者。今言系典籍传授等功力尚未坚实，且尚未显示前续缘故功效强盛，故称“学法之问辩”。此处曰没有修习证得辨别，实即未得证果。今所说，即示现“这些即是”义。前续缘果实虽为二，显清净能现，故云“前续缘果实为辨别功力之缘故”。
Saṅgahavāravaṇṇanā niṭṭhitā. · 摄集分注释完毕。
2. Saccavārādivaṇṇanā二、谛分等注释
§719
719. Hetuvāre kālattayepi hetuphaladhammā ‘‘atthā’’ti vuttā, tesañca hetudhammā ‘‘dhammā’’ti, dhammavāre veneyyavasena atītānañca saṅgahitattā ‘‘uppannā samuppannā’’tiādi na vuttanti atītapaccuppannā ‘‘atthā’’ti vuttā, taṃnibbattakā ca ‘‘dhammā’’ti idametesaṃ dvinnampi vārānaṃ nānattaṃ.
719. 关于因缘分类，即使是时间的不同阶段，因果关系中的因和果也称为“义”，而这些因缘中的因则称为“法”。在法的分类中，依次区分为增长的和现起的等不同状态，对于过去的、现起的甚至未来出现的因果关系，不以如“成长”“现起”等词分别称之，总称其因果关系为“义”。而这些导致因果的因素则称为“法”，这是二者于这两种分类上的差别。
Saccavārādivaṇṇanā niṭṭhitā. · 谛分等注释完毕。
Suttantabhājanīyavaṇṇanā niṭṭhitā. · 经分别注释完毕。
2. Abhidhammabhājanīyavaṇṇanā
2. 论述阿毗达摩的解说部分
§725
725.Avuttattāti ‘‘tesaṃ vipāke ñāṇa’’nti sāmaññena vatvā visesena avuttattāti adhippāyo. Ettha ca kiriyānaṃ avipākattā dhammabhāvo na vuttoti. Yadi evaṃ vipākā na hontīti atthabhāvo ca na vattabboti? Na, paccayuppannattā. Evañce kusalākusalānampi atthabhāvo āpajjatīti. Nappaṭisiddho, vipākassa pana padhānahetutāya pākaṭattā dhammabhāvova tesaṃ vutto. Kiriyānaṃ paccayattā dhammabhāvo āpajjatīti ce? Nāyaṃ doso appaṭisiddhattā, kammaphalasambandhassa pana ahetuttā dhammabhāvo na vutto. Apica ‘‘ayaṃ imassa paccayo, idaṃ paccayuppanna’’nti evaṃ bhedaṃ akatvā kevalaṃ kusalākusale vipākakiriyadhamme ca sabhāvato paccavekkhantassa dhammapaṭisambhidā atthapaṭisambhidā ca hotītipi tesaṃ atthadhammatā na vuttāti veditabbā . Kusalākusalavāresu ca dhammapaṭisambhidā kusalākusalānaṃ paccayabhāvaṃ sattivisesaṃ sanipphādetabbataṃ passantī nipphādetabbāpekkhā hotīti taṃsambandheneva ‘‘tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā’’ti vuttaṃ. Sabhāvadassanamattameva pana atthapaṭisambhidāya kiccaṃ nipphannaphalamattadassanatoti tassā nipphādakānapekkhattā vipākavāre ‘‘tesaṃ vipaccanake ñāṇaṃ dhammapaṭisambhidā’’ti na vuttanti veditabbaṃ.
725. 何谓“未说”？即指“彼此的果报之知”，这是通用的说法；而特别的意思则为“未说”。这里，不谓行为未成熟为法性。既然如此，若谓未成熟，则不能说其法性？不然，是谓缘起。如此，即便是善恶业的法性亦得成立。否认是错误的。但因果关系尚不明白，故谓成熟的法性。若谓行为因缘的法性会生，则此非错误。因其非确证，故不谓作业果相关的无因法性。即使有“此是此因，此缘起”的区分，且仅考察善恶成熟的因缘行为和法性时，其法之分别知与意义分别知应当理解。于善恶层次的法分别知，即应体认善恶的因缘本性，对应存在的特征聚集与散布。有此缘故，谓“彼此果报之知为意义分别知”。但于普遍显现中，单以意义分别知示现现成果报者，应理解为依牵涉果报成熟时机，果报阶段之分别知则不言为法分别知。
Sabhāvapaññattiyāti na sattādipaññattiyā, aviparītapaññattiyā vā. Khobhetvāti lomahaṃsajananasādhukāradānādīhi khobhetvā. Puna dhammassavanejānissathāti appassutattā dutiyavāraṃ kathento tadeva kathessatīti adhippāyo.
所谓“法性表现”，非指存在等表现，亦非相反的表现。所谓震动，是指由羽毛、天鹅羽毛制造工具等物触动造成的摇动。复有因染污心所之感知而说第二阶段，应说此即为其义。
§746
746.Bhūmidassanatthanti ettha kāmāvacarā lokuttarā ca bhūmi ‘‘bhūmī’’ti veditabbā, cittuppādā vāti.
746. 关于地位的显现，这里欲界及色界以外的地位称为“地”，应当理解；所谓心之生成。
Abhidhammabhājanīyavaṇṇanā niṭṭhitā. · 阿毗达摩分别的注释结束。
3. Pañhapucchakavaṇṇanā
3. 疑问解说
§747
747.Paccayasamuppannañca atthaṃ paccayadhammañcāti vacanehi hetādipaccayasamuppannānaṃ kusalākusalarūpānampi atthapariyāyaṃ, hetādipaccayabhūtānaṃ vipākakiriyarūpānampi dhammapariyāyañca dasseti. Paṭibhānapaṭisambhidāya kāmāvacaravipākārammaṇatā mahaggatārammaṇatā ca paṭisambhidāñāṇārammaṇatte na yujjati paṭisambhidāñāṇānaṃ kāmāvacaralokuttarakusalesu kāmāvacarakiriyālokuttaravipākesu ca uppattito. Sabbañāṇārammaṇatāya sati yujjeyya, ‘‘yena ñāṇena tāni ñāṇāni jānātī’’ti (vibha. 726) vacanato pana na sabbañāṇārammaṇatāti kathayanti. Suttantabhājanīye pana ‘‘ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā’’ti avisesena vuttattā sabbañāṇārammaṇatā siyā. Abhidhammabhājanīyepi cittuppādavasena kathanaṃ niravasesakathananti yathādassitavisayavacanavasena ‘‘yena ñāṇena tāni ñāṇāni jānātī’’ti yaṃ vuttaṃ, taṃ aññārammaṇataṃ na paṭisedhetīti. Yathā ca atthapaṭisambhidāvisayānaṃ na niravasesena kathanaṃ abhidhammabhājanīye, evaṃ paṭibhānapaṭisambhidāvisayassapīti. Evaṃ paṭibhānapaṭisambhidāya sabbañāṇavisayattā ‘‘tisso paṭisambhidā siyā parittārammaṇā siyā mahaggatārammaṇā siyā appamāṇārammaṇā’’ti (vibha. 749) vuttā.
此处谈及“因缘生起及因缘法”一语，指出因缘生起的善恶种类与义理，因缘之属性以及其果报作用和法之性质。因缘生起的分别智不适合以欲界活动的现报和大境界相观照，因欲界活动的善法及其果报不属分别智生起的范畴。应以一切智的境界为念，依其「彼种智知悉诸智」的说法而言，并非谓之为一切智境界。经文中偏重于经意说「智中之智，分别智」则可视作一切智境界。论藏则以心产生之相续言之，不排斥「彼种智知悉诸智」之说。正如法分别智所及诸境不离解说一样，分别智之说亦然。如此，分别智中涵盖一切智境，故云「分别智有三，分别境、一切境、广大境，广大无量境」。
Yadipi ‘‘siyā atthapaṭisambhidā na maggārammaṇā’’ti (vibha. 749) vacanato abhidhammabhājanīye vuttapaṭisambhidāsveva pañhapucchakanayo pavatto. Na hi maggo paccayuppanno na hoti, abhidhammabhājanīye ca paṭisambhidāñāṇavisayā eva paṭibhānapaṭisambhidā vuttāti na tassā mahaggatārammaṇatāti. Evamapi dvepi etā pāḷiyo virujjhanti, tāsu balavatarāya ṭhatvā itarāya adhippāyo maggitabbo. Kusalākusalānaṃ pana paccayuppannattapaṭivedhopi kusalākusalabhāvapaṭivedhavinimutto natthīti nippariyāyā tattha dhammapaṭisambhidā ekantadhammavisayattā, tathā vipākakiriyānaṃ paccayabhāvapaṭivedhopi vipākakiriyabhāvapaṭivedhavinimutto natthīti nippariyāyā tattha atthapaṭisambhidā ekantikaatthavisayattā. Kiñci pana ñāṇaṃ appaṭibhānabhūtaṃ natthi ñeyyappakāsanatoti sabbasmimpi ñāṇe nippariyāyā paṭibhānapaṭisambhidā bhavituṃ arahati. Nippariyāyapaṭisambhidāsu pañhapucchakassa pavattiyaṃ dvepi pāḷiyo na virujjhanti.
虽言“义理分别智非道境”，但论藏中就分别智问题仍存争议，尚有追问发起。道非因缘所生是事实，而论藏中分别智意指分别智，非谓其为广大境。故两种说法均存在争议，应依据较有力者采择。善恶因缘的产生觉知虽有，但不等于识悉善恶性；故法分别智仅就法境单一领域说。且果报行为因缘觉知虽有，但不等于识悉果报性质，故义理分别智仅就义理单一意义所及。无识别障碍之智无所不在，能显现无遗，故分别智可成。关于分别智中对问题发起者之争论，两种巴利说法并不冲突。
Saddārammaṇattā bahiddhārammaṇāti ettha parassa abhilāpasaddārammaṇattāti bhavitabbaṃ. Na hi saddārammaṇatā bahiddhārammaṇatāya kāraṇaṃ saddassa ajjhattassa ca sabbhāvāti. Anuvattamāno ca so eva saddoti visesanaṃ na katanti daṭṭhabbaṃ.
从声境观照而言，“外境观照”指应解为他人的话语之听闻观照。声境观照非因由声本身，亦非由声内在全体构成。因为声音的内容持续发生，他自身为一个整体之声视为定性，不宜作特别形容。
Pañhapucchakavaṇṇanā niṭṭhitā. · 问分的注释结束。
Paṭisambhidāvibhaṅgavaṇṇanā niṭṭhitā. · 无碍解分别的注释结束。