21. Ekavīsatimo paricchedo
21. Ekavīsatimo paricchedo第二十一章
Paṭipadāñāṇadassanavisuddhiniddesavaṇṇanā行道智见清净说明之注释
§1298
1298.Aṭṭhañāṇavasenevāti udayabbayañāṇādīnaṃ aṭṭhannaṃ ñāṇānaṃ vasena. Vipassanācārassa matthakappattiyā saṅkhārupekkhāñāṇaṃ sikhāpattā vipassanā. Sikhāpatti panassā udayabbayañāṇādīnaṃ aṭṭhañāṇānaṃ vasenāti āha ‘‘aṭṭhañāṇavasenā’’ti. Navamanti saccānulomikañāṇaṃ. Iti udayabbayādīni aṭṭha, idañca navamañāṇaṃ paṭipadāñāṇadassananti pavuccati. Paṭipajjati etāya ariyamaggoti paṭipadā, udayabbayādīnaṃ jānanaṭṭhena, paccakkhato dassanaṭṭhena ñāṇadassanañcāti katvā.
所谓“八种知识的依凭”是指依止起灭等八种知识的缘故。因内观修习的不同阶段，对于行相观照的知识名为始习阶段知识。始习阶段不仅依止起灭等八种知识，故称为“依凭八种知识”。第九种知识称为与真谛相应的知识。起灭等八种与第九种合称为“修道知识显现”。此“修道”谓修行步骤也，以了知起灭等的知识为基础，辅以直观的观察显现而得智慧见解。
§1299
1299. Tāni pana ñāṇāni sarūpato dassetuṃ ‘‘aṭṭha ñāṇānī’’tiādi vuttaṃ. Tattha udayabbayānupassanāñāṇaṃ kiñcāpi tīraṇapariññāya patiṭṭhaṃ, tathāpi yathāvuttaṭṭhena paṭipadāñāṇadassanampi hotiyevāti tampi idha vuttaṃ. Itarattha pana uppannamattaṃ appaguṇaṃ sandhāya vuttaṃ. Appaguṇañhi niccasaññādipahānasiddhiyā pahānapariññāya adhiṭṭhānabhūtaṃ. Yato tadadhigamena aṭṭhārasasu mahāvipassanāsu ekaccā adhigatāva honti. Na hi udayabbayānaṃ paccakkhato paṭivedhena vinā sāmaññākārānaṃ tīraṇamattena sātisayaṃ paṭipakkhappahānaṃ sambhavati. Asati ca paṭipakkhappahāne kuto ñāṇādīnaṃ vajiramiva avihatavegatā tikhiṇavisadāditā vā, tasmā paguṇabhāvappattaṃ udayabbayañāṇaṃ pahānapariññāpakkhiyameva daṭṭhabbaṃ.
这八种知识因其相似形态，故称为“八种知识”等。其中国，起灭相观知识具备一定的断除智慧，且如实地显现修行次第的知识。但这里亦言，除此之外，尚有其他片面的、生起有不足之处的见解是次要的、不具实质功用的。所谓次要性，是由于其不能断绝恒常见等烦恼，不能完成断除的智慧与观察功德。由此可见，起灭相观知识已成为断除智慧的利根，故应认作断除智慧的先导。
§1300-2
1300-2.Bhaṅgeti saṅkhārānaṃ bhaṅge. Yathābhūtadassāvī bhāyati etasmāti bhayaṃ, tebhūmakadhammā, tesu bhayato upatiṭṭhantesu bhāyitabbākāraggāhiñāṇaṃ bhayeñāṇaṃ. Tathā hetaṃ ‘‘bhayatupaṭṭhānañāṇa’’nti vuccati. Muccituṃ icchatīti muccitukamyaṃ, cittaṃ, puggalo vā, tassa bhāvo muccitukamyatā, taṃ pana ñāṇamevāti āha ‘‘ñāṇaṃ muccitukamyatā’’ti. Puna paṭisaṅkhānākārena pavattaṃ ñāṇaṃ paṭisaṅkhānupassanāñāṇaṃ. Nirapekkhatāya saṅkhārānaṃ upekkhanavasena pavattaṃ ñāṇaṃ saṅkhārupekkhāñāṇaṃ. Gāthābandhatthaṃ pana visandhiniddeso. Oḷārikoḷārikassa saccapaṭicchādakatamassa vigamanena saccapaṭivedhānukūlattā saccānulomikaṃ. Taṃ pana idanti āha ‘‘saccānulomañāṇanti, anulomaṃ pavuccatī’’ti.
“破坏”是谓行法的破坏。正如真实见者畏惧危险，诸地法性令其生畏惧，对于此畏怖者起知名为“畏惧守护知识”。“想解脱”，谓欲得解脱之心、心识或人之其状态。此意谓意欲解脱的知识名为“解脱意趣之知识”。又因观察缘起而起的知识称为“观察因缘之知识”。以平静无分别的心，以观察行法而起的知识名为行法平观知识。本文诗句旨在说明修断四谛之真理的顺流，称为真谛随流知识，此谓“顺流”，故称“顺流知识”。
§1303
1303. Nanu ca udayabbayañāṇassa pageva siddhattā kimatthaṃ puna tatthāpi abhiyogoti ce? Aniccādilakkhaṇasallakkhaṇatthaṃ. Udayabbayañāṇañhi heṭṭhā dasahi upakkilesehi upakkiliṭṭhaṃ hutvā yāthāvasarasato tilakkhaṇaṃ sallakkhetuṃ nāsakkhi, upakkilesavinimuttaṃ pana sakkoti, tasmā lakkhaṇasallakkhaṇatthaṃ puna tattheva yogo kātabbo. Lakkhaṇāni cassa udayabbayādīnaṃ amanasikārā, santatiiriyāpathaghanachannatāya ca nopaṭṭhahanti, tasmā udayabbayaṃ manasi katvā santatiṃ ugghāṭetvā aniccalakkhaṇaṃ, abhiṇhapīḷanaṃ pariggahetvā iriyāpathaṃ ugghāṭetvā dukkhalakkhaṇaṃ, dhātuyo vinibbhujitvā ghanavinibbhogaṃ katvā anattalakkhaṇañca sallakkhetvā ‘‘aniccā dukkhā anattā’’ti saṅkhārā punappunaṃ sammasitabbā. Tassevaṃ tulayato tīrayato yadā saṅkhāragataṃ attano lahuupaṭṭhānena, ñāṇassa ca tikkhatāya tirohituppādādibhedaṃ bhijjamānameva upaṭṭhāti, bhaṅgeyeva tassa ñāṇaṃ santiṭṭhati, tadā bhaṅgānupassanā nāma vipassanāñāṇaṃ adhigataṃ hoti. Tassa tadeva saṅkhāranirodhārammaṇabhaṅgānupassanaṃ āsevantassa yadā sabbabhavayonigatiṭṭhitinivāsesu saṅkhārā bhijjanasabhāvatāya yakkharakkhasādayo viya mahābhayaṃ hutvā upaṭṭhahanti, tadāssa bhayatupaṭṭhānañāṇaṃ adhigataṃ hoti. Kiṃ panidaṃ ñāṇaṃ bhāyatīti? Na bhāyati. Tañhi ‘‘atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgatā nirujjhissantī’’ti tīraṇamattameva hoti, byasanāpannānaṃ pana sabbasaṅkhārānaṃ bhayato upaṭṭhitānaṃ gahaṇena bhayatupaṭṭhānañāṇanti vuccatīti.
那么既然说起灭相观知识已经成就，其用意为何还要再说？是为了无常诸相的印证。八种知识以下，先被污染所染污，尚不能彻底观照三法印，但因除去染污力，故能实际对应三法印理。当观想三法印时，不令其失念及闭塞，不使之缠覆心意，观其无常，洞察生灭，观受苦，俱受折损，显现离欲，开辟身行，观察无我，通过深入观照，使心体解脱并破除颜色执着，详推无常苦无我，令心生厌恶，从而令一切行当断除。此时就达至断灭之智慧，称为破灭观察智慧。又当诸行灭尽，并由灭尽生出强烈恐怖感时，起恐怖守护之知识。此恐怖并非畏惧感，而是智慧见闻四谛真如：过去事已断灭，现在事已止息，未来亦将消逝的彻底洞悉及忧患恐怖，故名畏惧守护知识。
Tassa taṃ bhayatupaṭṭhānañāṇaṃ āsevantassa yadā sabbabhavagatesu saṅkhāresu tāṇaṃ vā leṇaṃ vā parāyaṇaṃ vā na paññāyati, ukkhittāsiko viya paccāmitto sādīnavā eva saṅkhārā upaṭṭhahanti, tassa saṅkhārānaṃ ādīnavameva passantassa ādīnavañāṇaṃ nāma uppannaṃ hoti. Tassevaṃ sabbasaṅkhāre ādīnavato passantassa yadā tibhavapariyāpannesu nibbedo uppajjati, ukkaṇṭhā saṇṭhahanti, sabbasaṅkhāravisaṃyutte santipade abhiratiṃ paṭilabhati, tadāssa nibbidānupassanaṃ nāma ñāṇaṃ uppannaṃ hoti. Tassa yadā iminā nibbidāñāṇena sabbasaṅkhāresu nibbindantassa ekasaṅkhārepi cittaṃ na sajjati, sabbasmā saṅkhārato sappamukhagatassa viya maṇḍūkassa muccitukāmatā uppajjati, tadā muccitukamyatāñāṇaṃ nāma uppannaṃ hoti. Tassevaṃ sabbasaṅkhārehi muccitukāmassa niccasukhasubhaattākārena pana upaṭṭhituṃ asamatthataṃ pāpetvā muccanassa upāyasampādanatthaṃ aniccantikatādīhi aniccalakkhaṇaṃ, abhiṇhapaṭipīḷanatādīhi dukkhalakkhaṇaṃ, ajaññakatādīhi paṭikkūlataṃ, tucchatādīhi anattalakkhaṇañca āropetvā sabbasaṅkhāragataṃ pariggaṇhantassa paṭisaṅkhānupassanāñāṇaṃ nāma uppannaṃ hoti. Tena panevaṃ pariggahitasaṅkhārena yā sā ‘‘suññamidaṃ attena vā attaniyena vā’’tiādinā dvikoṭikādibhedā suññatā vuttā, sā pariggahetabbā. Tassevaṃ suññato disvā tilakkhaṇaṃ āropetvā sammasantassa yadā bhayañca nandiñca vippahāya vissaṭṭhabhariyassa viya saṅkhāragatesu upekkhā santiṭṭhati, tīsu bhavesu cittaṃ na sampasāriyati, tadāssa saṅkhārupekkhāñāṇaṃ nāma uppannaṃ hoti. Taṃ panetaṃ yāva nibbānaṃ na passati, tāva disākāko viya kūpakayaṭṭhiṃ punappunaṃ saṅkhārameva anabhimatampi nissāya saṅkhāravicinanepi majjhattameva hutvā tiṭṭhati. Tena vuttaṃ ‘‘etesu pana ñāṇesū’’tiādi.
当行法观察者，不能了解诸行中有害渊薮，心如跳跳蛙般四处烦乱而难安时，此时识别为“有害知识”。因观察害处而萌生厌倦，见诸行法生厌的知识称为“厌倦观察知识”。当观照清净无漏行法未得离解除障碍时，因未能具备解脱随喜乐，因此还不能安住快乐。及心中不起对诸行贪著时，心生解脱愿望之知识名曰“解脱愿取知识”。因各种行法的无常、苦、无我三相观透得，能照见行法属空、灭尽的实相，且能够恒持而离乱作，故此为观察持守现量中之重要知识。此时，应对空性偏见作出澄清，调伏我见。观三法印引发离欲无著，令三界心不再贪恋，可断烦恼，此为起灭相观知识。如此至涅槃前，常见此种恒住无著之知识障蔽所遮，依此深入断除轮回生死。
§1306
1306.Vipassanā…pe… vuṭṭhānagāminīti sikhaṃ uttamabhāvaṃ pattattā sikhāpattā. Vuṭṭhānaṃ gacchatīti vuṭṭhānagāminī. ‘‘Vuṭṭhāna’’nti hi bahiddhā nimittabhūtā abhiniviṭṭhavatthuto ceva ajjhattappavattato ca vuṭṭhahanato maggo vuccati, taṃ gacchatīti vuṭṭhānagāminī, maggena saddhiṃ ghaṭīyatīti attho.
修习内观法的修行者，由初发心起获得最高的技巧，即为起执阶段。起执者，谓能进到起执修行之道。所谓起执，包含外求缘相、内起缘行之道，亦即解脱之道。修行者通过此道，实证其内心而步入解脱之道。此谓“起执者”通入解脱真道之故。
§1307
1307.Tanti yaṃ sikhāpattā vipassanā saccānulomañāṇanti ca vuccati, taṃ saṅkhārupekkhāñāṇaṃ. Āsevantassāti punappunaṃ sammasanavasena sevantassa bhāventassa bahulīkarontassa. Tassa hi adhimokkhasaddhā bhāvanāvasena balavatarā nibbattissati, vīriyaṃ supaggahitaṃ paṭipakkhavidhamanasamatthaṃ hoti, ārammaṇābhimukhabhāvena sati supatiṭṭhitā hoti, passaddhisukhānaṃ sātisayatāya cittaṃ susamāhitaṃ, tatova anulomañāṇuppattiyā paccayo bhavituṃ samatthā tikkhatamā saṅkhārupekkhā uppajjati.
1307.这名为『正观相应智』者，即依据正见之智，对诸行（即一切造作法）观其真实本性。此智称为『诸行无执智』。所谓『持守者』，是复数，指反复不断以正念正勤，精勤修习、增长此智者。唯有如此，因信心专注于彼境，于勤奋用功及乐修禅定之所致，方能生起有大力量之涅槃，具备坚固之精进，能断除对立法，具备对境研习的正向专一且稳定的念头，使心安住于清净的禅乐中，保持心神宁静集中。借此条件，正观相应智方能成熟生起，其智慧尤为锐利，能生起如是的诸行无执智。
§1308-12
1308-12.Aniccā…pe… votarateva sāti aniccādīsu ekena ākārena sammasantī sattakkhattuṃ pavattitvā bhijjantī bhavaṅgaṃ otiṇṇā nāma hoti, tato paraṃ bhavaṅgavāroti katvā . Saṅkhārupekkhākatanayenāti aniccādinā ārammaṇakaraṇavaseneva saṅkhārupekkhāya katanayena, na sammasitanayena. Tenāha ‘‘aniccādi…pe… kurumāna’’nti. Bhavaṅgāvaṭṭanaṃ katvāti bhavaṅgassa nivattanaṃ katvā cittassa bhavaṅgavasena pavattituṃ adatvā. Parikammanti maggassa parikammattā paṭisaṅkhārakattā. Upacāranti maggassa āsannattā, samīpacārittā vā.
1308-12.无常等法，以单一性质正出正行，反复多次运行，穿越心流，称为心流穿越。所谓“诸行无执智的造作”，即上述诸行无执智是由无常等法作为缘起的专注造作，非由正出正行的所作，因此称『无常等……如是造作』。所谓“破除心流”，是指心流回转止息，被舍弃使心不再如心流般运行。谓此为行法之活用，观闻道法时之靠近作用，及相邻激发之缘。
§1313-6
1313-6. Anulomattaṃ sayameva vadati ‘‘purimāna’’ntiādinā. Idañhi aniccalakkhaṇādivasena saṅkhāre ārabbha pavattattā, ‘‘udayabbayavantānaṃyeva vata dhammānaṃ udayabbayañāṇaṃ uppādavaye addasā’’ti ca ‘‘bhaṅgavantānaṃyeva vata bhaṅgānupassanaṃ bhaṅgamaddasā’’ti ca ‘‘sabhayaṃyeva vata bhayatupaṭṭhānassa bhayato upaṭṭhita’’nti ca ‘‘sādīnaveyeva vata ādīnavānupassanaṃ ādīnavamaddasā’’ti ca ‘‘nibbinditabbeyeva vata nibbidāñāṇaṃ nibbinda’’nti ca ‘‘muccitabbamhiyeva vata muccitukamyatāñāṇaṃ muccitukāmaṃ jāta’’nti ca ‘‘paṭisaṅkhātabbameva vata paṭisaṅkhāñāṇena paṭisaṅkhāta’’nti ca ‘‘upekkhitabbaṃyeva vata saṅkhārupekkhāya upekkhita’’nti ca atthato vadamānaṃ viya imesañca aṭṭhannaṃ ñāṇānaṃ katakiccatāya anulometi sabbāsaṃyeva vipassanānaṃ lakkhaṇattayasammasanakiccattā, tathā upari ca ariyamagge sattatiṃsāya bodhipakkhiyadhammānaṃ tāya paṭipadāya pattabbatāya. Na hi anulomañāṇe thūlathūlasaccapaṭicchādakasaṃkilesavikkhambhanavasena appavattante gotrabhuñāṇaṃ uppajjati, gotrabhuñāṇe ca anuppanne maggañāṇaṃ na uppajjati, tasmā purimapacchimānaṃ bhāgānaṃ anulomattā ‘‘anulomanti saññita’’nti. Tenevāti heṭṭhimañāṇānaṃ anulomamukhena, upari bodhipakkhiyānaṃ anulomanato ca. Saccānulomañāṇanti pavuccati maggasaccassa anulomikattā. Vuṭṭhānagāminiyāti saṅkhārārammaṇāya vuṭṭhānagāminiyā vipassanāya. Pariyosānanti purimā koṭi. Saṅkhārārammaṇavipassanāsu hi ayaṃ visesato vuṭṭhānagāminivipassanāti. Asaṅkhatārammaṇaṃ pana sabbena sabbaṃ ariyamaggasaṅkhātaṃ vuṭṭhānaṃ gacchati upetīti. Tatopi hi visesato ‘‘vuṭṭhānagāminivipassanā’’ti vattabbataṃ labhatīti āha ‘‘ñeyyaṃ sabbappakārenā’’tiādi.
1313-6.“同顺义”者，指与前法相应顺行。谓依无常刻相等里，造作一启动即起动，如法生起，认知昼夜变易等法的生灭现象。又谓观察之时，见诸行的破坏相，及眷护之苦难现象，观察诸苦的缘起苦因，观察怠倦欲离苦乐，观察心生厌倦之知，观察究竟解脱之乐欲，观察反复认知所观之悟知，观察诸行无执之持守。此乃诸种智慧中的八种知，此等知的法则顺行，表明这些均为正观智慧的同义词，也因此与圣者道相契合。所谓正观相应智，为正觉之道的顺行认识。所谓“现起观行”，谓于诸行境所生之现起之观想。谓“尽”，是上一次循环之尽头。在诸行境的正观中，此乃特别俗称“现起相观”。未发须陀洹果者不行正觉生起，故于前后阶段内，谓顺行。
§1317-8
1317-8.Kittitāti thomitā, ariyamaggādhiṭṭhānatāya mahantānaṃ sīlakkhandhādīnaṃ esanato gavesanato mahesinā sammāsambuddhena. Santakilesatāya santā. Yoganti bhāvanaṃ, bhāvanābhiyogaṃ vā.
1317-8.“所谓祈求”，谓圣道具足之广大清净戒蕴等因缘，由正觉圣者以大威力寻求证得。依善缘灭除烦恼。所谓瑜伽，即修习之意，包括积极修持与正勤修习。
Iti abhidhammatthavikāsiniyā nāma · 如是，在名为《阿毗达摩义开显》者中
Abhidhammāvatārasaṃvaṇṇanāya · 于《入阿毗达摩》之详注中
Paṭipadāñāṇadassanavisuddhiniddesavaṇṇanā niṭṭhitā. · 行道智见清净说明之注释终了。