10. Bojjhaṅgavibhaṅgo · 10. 觉支分别复注
10. Bojjhaṅgavibhaṅgo十、觉支分别
1. Suttantabhājanīyaṃ
一、经文的分解
Paṭhamanayavaṇṇanā第一法解说
§466
466.Patiṭṭhānāyūhanā oghataraṇasuttavaṇṇanāyaṃ (saṃ. ni. aṭṭha. 1.1.1) –
466. 关于坚立之基与聚集之缘的难渡浪说明（根据《增支部·阿闍世本集》第1卷第1章第1节）——
‘‘Kilesavasena patiṭṭhānaṃ, abhisaṅkhāravasena āyūhanā. Tathā taṇhādiṭṭhīhi patiṭṭhānaṃ, avasesakilesābhisaṅkhārehi āyūhanā. Taṇhāvasena patiṭṭhānaṃ, diṭṭhivasena āyūhanā. Sassatadiṭṭhiyā patiṭṭhānaṃ, ucchedadiṭṭhiyā āyūhanā. Līnavasena patiṭṭhānaṃ, uddhaccavasena āyūhanā. Kāmasukhānuyogavasena patiṭṭhānaṃ, attakilamathānuyogavasena āyūhanā. Sabbākusalābhisaṅkhāravasena patiṭṭhānaṃ, sabbalokiyakusalābhisaṅkhāravasena āyūhanā’’ti –
「『烦恼』是坚立的根本，『所造作』是聚集的根本。同样地，以渴爱与见解为坚立，以余余烦恼与所造作为聚集。以渴爱为坚立，以见解为聚集。以常见为坚立，以断见为聚集。以懈怠为坚立，以掉举为聚集。以欲乐的倾向为坚立，以身心应恶的倾向为聚集。以一切善业所造作为坚立，以一切世俗善业所造作为聚集。」
Vuttesu pakāresu idha avuttānaṃ vasena veditabbā.
这里对这些说法应当根据语境而理解。
Sammappavatte dhamme paṭisañcikkhati, upapattito ikkhati, tadākāro hutvā pavattatīti paṭisaṅkhānalakkhaṇo upekkhāsambojjhaṅgo. Evañca katvā ‘‘paṭisaṅkhā santiṭṭhanā gahaṇe majjhattatā’’ti upekkhākiccādhimattatāya saṅkhārupekkhā vuttā. Anukkamanikkhepe payojanaṃ purimassa purimassa pacchimapacchimakāraṇabhāvo.
正行于正法中，反复思惟，久而久之生起，继而作为生成的基础而起，这即是反观观察的特征，被称作无分别智慧觉支中的思惟。如此说：“反观（回忆）使止息、坚固、契合于圆融”——这是一种因观察而生的无分别智慧的高度。随着依次通达其前因和后果，作用显明。
§467
467. Balavatī eva sati satisambojjhaṅgoti katvā balavabhāvadīpanatthaṃ paññā gahitā, na yassa kassaci sampadhāraṇasati, kusaluppattikāraṇassa pana saraṇaṃ satīti dassento ‘‘vattaṃ vā’’tiādimāha. Vattasīse ṭhatvāti ‘‘aho vata me dhammaṃ suṇeyyuṃ, sutvā ca dhammaṃ pasīdeyyuṃ, pasannā ca me pasannākāraṃ kareyyu’’nti evaṃcitto ahutvā ‘‘svākkhāto bhagavatā dhammo…pe… viññūhi, aho vata me dhammaṃ suṇeyyuṃ, sutvā ca dhammaṃ ājāneyyuṃ, ājānitvā ca pana tathatthāya paṭipajjeyyu’’nti dhammasudhammataṃ paṭicca kāruññaṃ anuddayaṃ anukampaṃ upādāya mahākassapattherena viya bhāsitanti attho. Vimuttāyatanasīseti ‘‘na heva kho satthā, apica kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ desessāmī’’ti evaṃ vimuttikāraṇapadhānabhāve ṭhatvā. Cirakatavattādivasena taṃsamuṭṭhāpako arūpakoṭṭhāso vutto, bhāvatthattā eva vā katabhāsita-saddā kiriyābhūtassa arūpakoṭṭhāsassa vācakāti katvā āha ‘‘kāyaviññattiṃ…pe… koṭṭhāsa’’nti.
467. 说“正念觉支具有力量”，旨在彰显力量之义，用以强调正念之坚固。非指某人所有的知识性正念，而是指出正念为善法产生的根本保障，所以说“或许说吧”等等。末尾说“愿得闻法，听法之时便得欢喜，生起清净的欢喜”，表达对此法的信心。仿佛大师大咖萨巴长老般情怀，因缘于法之真实与清净，出于慈悲而生起同情心。据说称之为“解脱境界为首”的原因，非仅因为是师所说，而且是依其所闻所知，详尽阐明给他人听闻。由长期流传，称此为无形聚落（无形境地），即培植解脱果实的基础行慧。随后说“身识（身心知觉）……聚落”之后，谓之无形聚落，谓示此义。
Bojjhaṅgasamuṭṭhāpakatā purimānaṃ channaṃ attano attano anantarikassa, paresaṃ sabbesaṃ vā taṃtaṃpariyāyena samuṭṭhāpanavasena yojetabbā. Kāmalokavaṭṭāmisāti taṇhā tadārammaṇā khandhāti vadanti, pañcakāmaguṇiko ca rāgo tadārammaṇañca kāmāmisaṃ, ‘‘sassato attā ca loko cā’’tiādinā lokaggahaṇavasena pavatto sassatucchedasahagato rāgo tadārammaṇañca lokāmisaṃ, lokadhammā vā, vaṭṭassādavasena uppanno saṃsārajanako rāgo tadārammaṇañca vaṭṭāmisaṃ. Maggassa pubbabhāgattā pubbabhāgā.
觉支之中所生起的首要者，须由自相自身，不由外间他法，以圆满彻底的方式生起而成。所谓「欲界轮转者」，以渴爱为其主宰，谓五蕴为对象，贪欲以此为缘。五种欲望的性质，皆属贪欲，且贪欲以五欲为缘。其贪欲繁盛，称为五欲缠好；若以「我我所以」及「世界亦如是」等见，生起对世间诸法之把握及执持，则属无常灭尽之现观，与世相合，贪欲亦摄于世法，称为世间缠好；又若缘于世间法，依轮回之乐苦受故生起，则为轮回之祸害，贪欲亦缘于轮回痛苦，称为轮回缠好。此义乃缘道之前段部分而成。
Paṭhamanayavaṇṇanā niṭṭhitā. · 第一法解说完毕。
Dutiyanayavaṇṇanā第二法解说
§468-469
468-469.Abhiññeyyā dhammā nāma ‘‘sabbe sattā āhāraṭṭhitikā, dve dhātuyo, tisso dhātuyo, cattāri ariyasaccāni, pañca vimuttāyatanāni, cha anuttariyāni, satta niddasavatthūni, aṭṭhābhibhāyatanāni, navānupubbavihārā, dasa nijjaravatthūnī’’ti evaṃpabhedā dhammā , ‘‘sabbaṃ, bhikkhave, abhiññeyya’’nti (saṃ. ni. 4.46) dassitā khandhādayo ca. Vānanti vinandhanaṃ bhavādīnaṃ, gamanaṃ vā piyarūpasātarūpesu.
所谓「可得定注境」，为一切众生依食养存活的诸法，及二种界（地、水、火、风等），三种界，四谛八正道，五种解脱处，六种无上觉支，七种须陀洹果位，八种超越境界，九种渐次修习十种真实境界诸法。以此诸分别法名之曰「诸法皆可得定注」，此已由经藏中显扬，及五蕴等所示。由此知，世间变化生死流转，往来于爱别离苦集之境界之间。
Caṅkamaṃ adhiṭṭhahantassa uppannavīriyaṃ vipassanāsahagatanti veditabbaṃ. Ettakenāti ‘‘lokiyalokuttaramissakā kathitā’’ti ettāvatā. Lokiyanti vadanto na kilamatīti kāyaviññattisamuṭṭhāpakassa lokiyattā acodanīyoti attho. Alabbha…pe… paṭikkhittāti rūpāvacare alabbhamānakaṃ pītisambojjhaṅgaṃ upādāya labbhamānāpi avitakkaavicārā pīti paṭikkhittā, ‘‘pītisambojjhaṅgo’’ti na vuttoti attho. Kāmāvacare vā alabbhamānakaṃ avitakkaavicāraṃ pītiṃ upādāya labbhamānakāva pītibojjhaṅgabhūtā paṭikkhittā, avitakkaavicāro pītisambojjhaṅgo na vuttoti attho.
所谓行禅，是修持于动行中的力量，是由观禅而得。所谓此说《世间与出世间之妙境》已述足够。世间者，即不显著此种身识起缘之世间性。所谓不生不灭者，即于无比真实身识所生起的世间性，不能激励。未得的，所失的，谓依色身行而生起之喜觉支，虽依止却无非有念无念之隔断；未得的境界，是说「喜觉支」未得者。或谓于欲界未得之无念无念之喜，虽依止而得，未得者，谓非喜觉支。
Ajjhattavimokkhanti ajjhattadhamme abhinivisitvā tato vuṭṭhitamaggo ‘‘ajjhattavimokkho’’ti idha vuttoti adhippāyo. Na vāretabboti vipassanāpādakesu kasiṇādijhānesu satiādīnaṃ nibbedhabhāgiyattā na paṭikkhipitabboti attho. Anuddharantā pana vipassanā viya bodhiyā maggassa āsannakāraṇaṃ jhānaṃ na hoti, na ca tathā ekantikaṃ kāraṇaṃ, na ca vipassanākiccassa viya jhānakiccassa niṭṭhānaṃ maggoti katvā na uddharanti. Tattha kasiṇajjhānaggahaṇena tadāyattāni āruppānipi gahitānīti daṭṭhabbāni. Asubhajjhānānaṃ avacanaṃ avitakkāvicārassa adhippetattā.
所谓内在解脱，即入迷染之内住处灭之后，现起之解脱法，此名内在解脱，谓其显说所在。又于观禅品中，未应斥绝守护念头之禅定及起心之念等，皆患断绝。若如觉观修习，似理非理之禅定无以作正因，故彼时冥想境界之禅定非其所成立；且非单一正因，亦非觉观修学时禅定之终止谓行得灭果，即不能由此起解脫。由以后出禅定受所依凭者、无色禅定等亦可摄受。对不淨禅定，如非有念无念之界，有念界作主导。
Dutiyanayavaṇṇanā niṭṭhitā. · 第二法解说完毕。
Tatiyanayavaṇṇanā第三法解说
§470-471
470-471. Tadaṅgasamucchedanissaraṇavivekanissitataṃ vatvā paṭippassaddhivivekanissitattassa avacanaṃ ‘‘satisambojjhaṅgaṃ bhāvetī’’tiādinā (saṃ. ni. 5.182; vibha. 471) idha bhāvetabbānaṃ bojjhaṅgānaṃ vuttattā. Bhāvitabojjhaṅgassa hi sacchikātabbā phalabojjhaṅgā abhidhammabhājanīye vuttāti. Vossagga-saddo pariccāgattho pakkhandanattho cāti vossaggassa duvidhatā vuttā. Yathāvuttenāti tadaṅgasamucchedappakārena tanninnabhāvārammaṇakaraṇappakārena ca. Pariṇāmentaṃ vipassanākkhaṇe, pariṇataṃ maggakkhaṇe.
说到断除难行法及依止脱离断灭之义，即立于修习平息静虑之断义。关于觉支禅修，即所说道皆授诸修习。修习觉支，成熟后能证得果报觉支。释论有言「放下」使行法具宽广之义，且「放下」一语有两种含义：一是按理应止，二是断除障碍之意。所谓「随当」是说与断尽法同理，令断尽现量彰显。於观禅体验时，觉观成熟，便于觉悟时成熟，成就解脱之路。
Tatiyanayavaṇṇanā niṭṭhitā. · 第三方式之解释已完。
Suttantabhājanīyavaṇṇanā niṭṭhitā. · 经藏分别之解释已完。
2. Abhidhammabhājanīyavaṇṇanā
二、对阿毗达摩所述法的说明与解说
§472
472.Upekkhanavasenāti sabhāvaniddesataṃ dasseti, hāpanavaḍḍhanesu byāpāraṃ akatvā upapattito ikkhanavasenāti attho. Lokiyaupekkhanāya adhikā upekkhanā ajjhupekkhanāti ayamattho idha lokuttarā eva adhippetāti yuttoti.
「Upekkhanavasena」者，指以平等心为表现。此句意在说明，此处所说的「以平等心表现」为诸所得相应，表明现象表现的特性。谓在「断恶加增」诸行为上，不作应对的取闻，已然产生，此谓「以平等心表现」。就世俗平等心而言，较高一品者谓为「内在平等心」。此处所说，则为超世间之平等心，故谓之公正，实为合理之义。
Abhidhammabhājanīyavaṇṇanā niṭṭhitā. · 阿毗达摩分别之解释已完。
Bojjhaṅgavibhaṅgavaṇṇanā niṭṭhitā. · 觉支分别之解释已完。