22. Bāvīsatimo paricchedo
22. Bāvīsatimo paricchedo第二十二品
Ñāṇadassanavisuddhiniddesavaṇṇanā智见清净论释
§1319-21
1319-21. Idāni ñāṇadassanavisuddhiyā niddese anuppatte sā yassa ñāṇassa anantaraṃ uppajjati, taṃ tāva dassento ‘‘ito para’’ntiādimāha. Ito paranti ito anulomañāṇato upari. Āvajjaniyaṭhānattāti āvajjanakiccaṃ karontaṃ kiriyamanodhātu viya maggassa āvajjanaṭṭhāne ṭhitattā abbohārikameva ubhayavisuddhilakkhaṇābhāvato. Kiñcāpi evaṃ, tathāpi vuṭṭhānagāminivipassanāya pariyosānattā vipassanāpakkhiyamevāti āha ‘‘vipassanāya sotasmiṃ, patitattā vipassanā’’ti. Etenassa paṭipadāñāṇadassanavisuddhibhajanaṃ dasseti.
现在在识见清净的说明中，若未出现后续识，时即所谓的那识尚未随之产生，此时便以“从此往彼”等词引出。所谓“从此”是指自此沿顺识生起之处向上说。所谓有缘处不净，是指施行有缘作用者，虽似有路径存在，但因无两种清净特征，故非正道。如是虽然如此，但在识见增长般观的最终阶段，确证般观精进（念彼念此）亦已完备，故说“于般观之流中，断除乃于般观”也。由此显现此修行道中识见清净的食用法门。
§1322
1322. Puthujjanesu bhavaṃ pothujjanikaṃ, tadeva gottaṃ ariyehi asammissā puthujjanasamaññāti pothujjanikagottaṃ. Ekavaṃsajānañhi samānā samaññā ‘‘gotta’’nti vuccati, gaṃ tāyati buddhiṃ, abhidhānañca ekaṃsikavisayatāya rakkhatīti katvā. Vā-saddo vakkhamānatthavikappane. Abhibhuyya pavattito gotrabhūti sambandho. Gottaṃ vuccati nibbānaṃ ‘‘ariyo’’ti buddhiyā, abhidhānassa ca tāyanato pavattanatoti adhippāyo. Tato bhavatīti tato gottato ārammaṇapaccayato bhavati. Iti-saddo cettha hetuttho daṭṭhabbo. Tena yasmā tato bhavati, tasmā gotrabhūti attho.
在凡夫中，世间存在称为凡夫之族群，彼此血脉不相混淆，故称此为凡夫族群。由此亦知，众生多生相类同而统称为“族群”，其作用流通意念，维护其义名一体性。如此以语言音节表示全体统一名称。因其统摄并运行，即为族群之属意涵。“族群”即意味着涅槃为“圣者”慧眼所认，而名称义涵随其函数而活动起。故称“由此而成”，意指由清净缘起的缘故。此即本处因缘缘故须加观察说明。因“由此而成”是因缘义。
§1323-5
1323-5. Ñāṇadassanavisuddhi eva ñāṇadassanasuddhikaṃ. Taṃ sampādetuṃ panicchatā tena bhikkhunā yaṃ aññaṃ kiñcipi kātabbaṃ, taṃ natthīti sambandho. Kasmā natthīti ce āha ‘‘yaṃ hī’’tiādi. ‘‘Katamevā’’ti vutte ‘‘katha’’nti anuyogassa upaṭṭhitattā ‘‘anulomāvasānaṃ hī’’tiādinā taṃ samattheti.
识见清净，专指识见本身之清净。若欲成就此事，若有比库欲从他处有所为，则无此缘故。为何无？故以“若有所”为言。问何所为？因于叙述中，“如何”为对事情之追问，因此以“若有顺行终结”等语，使其圆满结束。
§1326-7
1326-7. Evaṃ uppannaanulomañāṇassa panassa etehi tīhipi anulomañāṇehi attano balānurūpena thūlathūle saccapaṭicchādakatamamhi antaradhāpite sabbasaṅkhāragate cittaṃ na pakkhandati , na laggati, padumapalāsato udakaṃ viya patikuṭati pativaṭṭati, sabbaṃ nimittārammaṇampi sabbaṃ pavattārammaṇampi palibodhato upaṭṭhāti, athassa sabbasmiṃ nimittappavattārammaṇe palibodhato upaṭṭhite dutiyassa vā tatiyassa vā anulomañāṇassa anantaraṃ gotrabhuñāṇaṃ uppajjati. Tenāha ‘‘tassā’’tiādi. Paṭhamāvajjanañceva paṭhamābhogatāpi cāti paṭhamāvajjanaṃ paṭhamābhogabhūtaṃ. Sakatthe hi ayaṃ tā-paccayoti. Tattha āvajjanaṃ cittasantānassa pariṇāmanavasena, ābhogo attano ābhujanavasena daṭṭhabbo.
由此而生起的顺识之流中，且有三种顺次识，依自力匹配等量十分明确地在真理反观的最末内生起，心不轻忽不退转，犹如荷叶上滴水，水珠不滑落而轮回回旋，依赖一切相缘，一切缘动的相现相续，依分别完全具足看护，因而于一切相缘催动中均能观察护持，进一步在第二或第三顺识接续发生的间隙生起群食识。故称“彼”等。初有缘也是第一次享用之所起。此即条件的因缘所在。此处有缘为心续转变之现象，享用为自心所食之现。应当如是见。
§1328-33
1328-33.Anantarādīhīti anantarasamanantaraāsevanaupanissayanatthivigatavasena chahi paccayehi. Muddhanti muddhabhūtaṃ. Ekantikatāya ekavārameva ca uppajjanato punarāvattābhāvena pana anāvattaṃ. Anāvajjanampi cāti anāvajjanampisamānaṃ. Saññaṃ datvā viyāti ‘‘evaṃ uppajjāhī’’ti saññaṃ datvā viya. Anibbiddhapubbanti apadālitapubbaṃ. Viddhaṃsentovāti vināsento eva. Jāyatīti nibbattati. Ettha ca imaṃ upamaṃ āharanti – eko kira issāso aṭṭhausabhamatte padese phalakasataṃ ṭhapāpetvā vatthena mukhaṃ veṭhetvā saraṃ sannayhitvā cakkayante aṭṭhāsi, añño puriso cakkayantaṃ āvijjhitvā yadā issāsassa phalakaṃ abhimukhaṃ hoti, tadā tattha daṇḍakena saññaṃ deti. Issāso daṇḍakasaññaṃ amuñcitvāva saraṃ khipitvā phalakasatanibbijjhati. Tattha daṇḍakasaññaṃ dento viya gotrabhuñāṇaṃ, issāso viya maggañāṇaṃ, daṇḍakasaññaṃ amuñcitvāva phalakasataṃ nibbijjhanaṃ viya maggañāṇassa gotrabhuñāṇena dinnasaññaṃ amuñcitvāva nibbānaṃ ārammaṇaṃ katvā anibbiddhapubbānaṃ apadālitapubbānaṃ lobhadosamohakkhandhānaṃ nibbijjhananti.
所谓“无间始”等，是指无间、连续、相续共现，缓解依赖六种条件。所谓“拘泥”是已被拘泥之义。虽永远一时而生，但往复出现却不间断。所谓无有缘者，也即无间续相同。它如给予与流通，缔结而显现“如此生起”。如未皈依前，造作亦盛极而转灭。所谓摧毁是破坏之义。生起，即生发。此处有一隐喻能说明——某人持八条树枝，置于地方，一百块版板盖面，聚合绑紧勤劳工作八日；另一人使劲掀起版板，若版面向持枝者，则责罚如法执行。若未备注责罚，版板即被折断。于此责罚如同群食识之觉，持枝者如通向道识，若无惩戒因缘版板破坏如同涅槃境界起始，使未皈依之恶欲恚痴诸蕴如破坏而消散。
§1335-8
1335-8.Anāmatagga…pe… mahodadhinti aṭṭhamabhavato paṭṭhāya nibbattakaṃ aññātakoṭiṃ saṃsāravaṭṭadukkhamahāsamuddaṃ. Pāṇātipātādipañcaverāni ceva pañcavīsati mahābhayāni cāti sabbaverabhayāni. Anekepi ānisaṃseti ratanattaye niviṭṭhasaddhādike ānisaṃse. Ādimaggenāti sotāpattimaggasaṅkhātena paṭhamamaggena. Paṭhamamaggañāṇavaṇṇanā.
无名起源……第三章第八节曰，广大海洋喻示无明生死流转轮回的无垠苦海；杀生等五逆重罪及二十五种大怖恐皆属恐怖之列。多种因缘依护宝石，因坚固信心而促成证果。所谓启端道，是指入流果道以成就初果圣道。此为初果圣道识的阐释说明。
§1339
1339.Tassevānantaranti tassa anantaraṃyeva. Dvepi tīṇi vāti nātitikkhapaññassa dve, tikkhapaññassa tīṇi phalacittāni.
1339. 从此之后便是紧接着之前。二与三那是针对未超越智慧者而言，二；对于已超越智慧者则有三个果心（即对应不同层次的见解和体悟）。
§1340-3
1340-3.‘‘Ajānitvāvadanti te’’ti vatvā tattha kāraṇaṃ dassetuṃ ‘‘ekassā’’tiādi vuttaṃ. Pañcamaṃ maggacittanti imināva chaṭṭhassa abhāvadīpanena ‘‘ekaṃ phalacitta’’nti vadato godattattherassa vādopi paṭikkhitto.
1340-3. “彼等虽不知而言之”这句话说出后，为了显示其理由，接着说“一个人”之类的言辞。至于第五种“道心”，因为缺少第六种的显现，有人说它是“一种果心”，对此，长老古达也曾提出反对。
§1344
1344.‘‘Ettāvatā’’ti paṭhamamaggassa uppattianantaraṃ phalassa uppattimattena. Sotāpannoti vuccatīti sotāpanno nāma dutiyo ariyapuggaloti vuccati. So devarajjacakkavattirajjādipamādaṭṭhānaṃ āgamma bhusaṃ pamattopi hutvā kāmasugatiyaṃ sattakkhattumeva sandhāvitvā saṃsaritvā dukkhassantakaraṇasamattho hoti. Yathāha –
1344. “如此而已”指的是第一种道出现之后，紧接着只产生果的生成。所谓初果圣人是第三圣者中的第二者。此人虽曾乘天王轮转诸天与王法之过失为缘，自失觉悟于繁华荣利，沉迷于欲乐而游走三界，但终究能断除苦根。正如偈曰——
‘‘Kiñcāpi te honti bhusaṃ pamattā,
“你们这些草芥般的愚昧者啊，
Na te bhavaṃ aṭṭhamamādiyantī’’ti. (khu. pā. 6.9; su. ni. 232; netti. 115);
却无法迈入无生无死的境界。”（见《小部续律》《长部杂志》《正理论》等）
Rūpārūpalokesu pana na tathā niyamoti ācariyā.
然而，老师对于色界与非色界之境，行为并无固定规则制约。
§1347
1347.Phalādīnanti ādi-saddena pahīnakilesādike saṅgaṇhāti. Tathā ca ‘‘iminā vatāhaṃ maggena āgato’’ti paṭhamaṃ maggaṃ paccavekkhati, tato ‘‘ayaṃ me ānisaṃso laddho’’ti phalaṃ paccavekkhati, tato ‘‘ime nāma me kilesā pahīnā’’ti pahīnakilese paccavekkhati, tato ‘‘ime nāma me kilesā avasiṭṭhā’’ti uparimaggattayavajjhe kilese paccavekkhati, avasāne ‘‘ayaṃ me dhammo ārammaṇato paṭividdho’’ti amataṃ nibbānaṃ paccavekkhati. Iti sotāpannassa pañca paccavekkhaṇañāṇāni honti. Yathā ca sotāpannassa, evaṃ sakadāgāmianāgāmīnampi. Arahato pana avasiṭṭhakilesapaccavekkhaṇaṃ nāma natthi. Evaṃ sabbānipi ekūnavīsati paccavekkhaṇañāṇāni. Tenāha ‘‘paccavekkhaṇañāṇāni, bhavantekūnavīsatī’’ti.
以功德等为始者，称为「果等」或「以最初之词起始者」，意指从已断除烦恼等起始来推顾。首先反观自己说：「凭此道我已至此」，即检视第一道行，继而反观自己说：「此为吾所得之因缘」，即检视果报，然后反观自己说：「这些烦恼已断除」，即检视已断除烦恼，复次反观自己说：「这些烦恼尚存」，即检视于更高道次尚余烦恼，最终反观自己说：「此法已绝对断，涅槃无生」，即证得不死之涅槃。如此便为须陀洹果者所具备之五种反观智。如同须陀洹果，如是斯陀含、阿那含亦复如是。而阿拉汉则无余留烦恼反观智。由是共有十九种反观智。故曰：「反观智者，汝等有十九种。」
§1348-50
1348-50. Yāsaṃ paccavekkhaṇavasena imāni ñāṇāni pavattanti, tā dassetuṃ ‘‘maggo phalañcā’’tiādimāha. Ukkaṭṭhaparicchedoyeva ceso. Pahīnāvasiṭṭhakilesapaccavekkhaṇañhi sekhānampi hoti vā na vā. Na hi sabbeva tattha samatthā honti. Teneva hi mahānāmo bhagavantaṃ pucchi ‘‘ko su nāma me dhammo ajjhattaṃ appahīno, yena me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhantī’’tiādi (ma. ni. 1.175). Yogamārabhateti tasmiṃyeva vā āsane nisinno, aparena vā samayena kāmarāgabyāpādānaṃ tanubhāvakarāya sakadāgāmimaggasaṅkhātāya dutiyāya bhūmiyā adhigamatthāya vipassanāyogaṃ karoti, dutiyabhāvo cassa desanāvasena, uppattivasena ca veditabbo. Sampayuttānaṃ pana nissayabhāvena te dhammā bhavanti etthāti bhūmi, yasmā vā samānepi lokuttarabhāve sayampi bhavati, na nibbānaṃ viya apātubhūtaṃ, tasmāpi ‘‘bhūmī’’ti vuccati. Ñāṇena parimajjatīti tena tenākārena indriyānaṃ tikkhatarataṃ sampādetvā, balabojjhaṅgānañca paṭutarabhāvaṃ sādhetvā lakkhaṇattayaṃ tīraṇavasena parimajjati.
以反观为次第而起此等智慧称为反观智，其中略分散乱及净除二类。于已断除与尚存烦恼反观智，可能为修习者所具备，也可能不具。并非人人皆能通达此理。故有问曰：『内在善法何名为未曾断除，即使一时对贪欲心产生扰乱？』（大尼迦经一一七五）此乃于此座处端坐，或于他时，以上止观感知贪欲及嗔恨等心身之表现，此为须陀洹果所通达之第二地，以便深入止观修习。第二地乃以说法庄严，或以缘起观显，配合体证而得知。此等净土被视为境地，因等同出世间圣分别在世时亦现，非如涅槃无生之境，故称为「境地」。将其喻为心智之洁净，借以三相特征彻底洗濯。于此，借慧浴洗，以安止力升高根、力及觉支之成熟程度，达到圆满。
§1351-2
1351-2. Tattha aparāparaṃ ñāṇaṃ cārento parivatteti. Tenāha ‘‘vipassanāvīthiṃ ogāhatī’’ti. Heṭṭhā vuttanayenāti udayabbayañāṇādīnaṃ uppādane vuttanayeneva. Gotrabhussa anantaranti ettha gotrabhu viya gotrabhu. Paṭhamamaggapurecārikañāṇañhi puthujjanagottābhibhavanato, ariyagottabhavanato ca nippariyāyato ‘‘gotrabhū’’ti vuccati, idaṃ pana taṃsadisatāya pariyāyato gotrabhu. Ekaccasaṃkilesavisuddhiyā, pana accantavisuddhiyā ārammaṇakaraṇato ca ‘‘vodāna’’nti vuccati. Tenāha paṭṭhāne ‘‘anulomaṃ vodānassa anantarapaccayena paccayo’’ti (paṭṭhā. 1.1.417). Yasmā pana paṭisambhidāmagge ‘‘uppādādiabhibhavanaṭṭhaṃ upādāya aṭṭha gotrabhudhammā samādhivasena uppajjanti, dasa gotrabhudhammā vipassanāvasena uppajjantī’’tiādīsu (paṭi. ma. 1.60) gotrabhunāmavaseneva āgataṃ, tasmā idhāpi ‘‘gotrabhussa anantara’’nti vuttaṃ gottasaṅkhātanibbānato bhūtanti katvā. Dutiyamaggañāṇavaṇṇanā.
于此另起序列之慧，交互周转，称为「观智之行」道途。所谓「下说」者，即指因缘起等知识之发生详说。此处称为世系子孙，犹如世系相承。最初道行之行走智慧，由常人种属之覆顶广布而成，及圣人种属之完满无余，故称为「世系子孙」。于烦恼净除终极正行而起，称为「誓愿」，谓透过根本动力之激励。如经云：「基于有支匣之因连续，断除根本烦恼赌心之因缘」，乃为「誓愿」之相。由此见得「世系子孙」名谛，赋予此慧别称，亦称为第二道智之别名。
§1355-7
1355-7.Yanti yasmā. Sakidevāti ekavārameva. Imaṃ lokaṃ āgantvāti iminā pañcasu sakadāgāmīsu cattāro vajjetvā ekova gahito. Ekacco hi idha sakadāgāmiphalaṃ patvā idheva parinibbāyati, ekacco idha patvā devaloke parinibbāyati, ekacco devaloke patvā tattheva parinibbāyati, ekacco devaloke patvā idhūpapajjitvā parinibbāyatīti ime cattāropi idha na gahitā. Yo pana idha patvā devaloke yāvatāyukaṃ vasitvā idhūpapajjitvā parinibbāyati, ayamekova idha gahitoti. Antakaro bhaveti dukkhassantakaro bhaveyya, bhave vā antakaro bhavassa antakaroti attho. Tatiyāya bhūmiyā pattiyāti sambandho. Byāpādakāmarāgānaṃpahānāyāti tesaṃyeva sakadāgāmimaggena tanukarānaṃ saṃyojanānaṃ niravasesappahānāya. Tatiyamaggañāṇavaṇṇanā.
谓其过程如今始第观智，以一时即得。谓「此来到世间，五道中去四而得一」。有者于此地得须陀洹果，证故此于此世涅槃，有者证此地后生天界涅槃，有者天界证果即地涅槃，有者天界涅槃后忽来地上涅槃，此四种并非全都会现。所以上述能生天界后，长住其中涅槃者，谓其得彼一处。所谓终结者，谓终结苦者。亦谓终止者，谓终止生死者。第三道智慧成就者，谓断除嗔痴欲之束缚，凡此道乃断除烦恼之羁绊。此为第三道理智解说。
§1363-7
1363-7. Paṭisandhivasena kāmabhavassa anāgamanato anāgāmī. Tenāha ‘‘tattheva parinibbāyī’’ti. Tatthevāti suddhāvāse vā aññattha vā yattha uppanno, tattheva parinibbāyi. Anāvattisabhāvoti tasmā lokā idha paṭisandhiggahaṇavasena imaṃ lokaṃ punarāgamanābhāvato anāvattanasabhāvo, buddhadassanatheradassanadhammassavanānaṃ panatthāya āgamanaṃ hotiyeva. Rūparāgādipahānāyāti rūparāgaarūparāgamānauddhaccaavijjāsaṅkhātānaṃ pañcannaṃ uddhambhāgiyasaṃyojanānaṃ niravasesappahānāya. Viddhaṃsāyāti vināsāya. Catutthamaggañāṇavaṇṇanā.
由于中止再来生，断绝欲界生存故称为「不再来者（阿那含）」。谓于彼处即得涅槃。所谓彼处，或为净土或他所生处，但即涅槃之地也。谓不还之义，故世界于此不再重来，是为不返本质。于佛经说法、比库长老说法、教法听闻均缘起而来，为方便出现。断除欲界之贪嗔等五件上行结缚，得离染净除故。谓灭已，意指灭除烦恼。此即第四道智慧义之描述。
§1371-4
1371-4.Mahākhīṇāsavoti mahānubhāvato nibaddhapūjāvacanametaṃ, na upādāyavacanaṃ ‘‘yathā mahāmoggallāno’’ti. Na hi cūḷakhīṇāsavo nāma atthi. Anuppatto sadattho sakattho, pūjattho vā etenāti anuppattasadattho, sadatthoti ca arahattaṃ veditabbaṃ. Tañhi attupanibandhanaṭṭhena, attānaṃ avijahanaṭṭhena, attano paramatthaṭṭhena ca attano atthattā ‘‘sadattho’’ti vuccati. Khīṇāni dasapi bhavasaṃyojanāni etassāti khīṇasaṃyojano. Dakkhiṇaṃ arahatīti dakkhiṇeyyo. Catassopīti sotāpattimaggo sakadāgāmimaggo anāgāmimaggo arahattamaggoti catassopi. Visuddhikāmenāti attano visuddhiṃ icchantena. Tapoyeva dhanamassāti tapodhano, tena.
所谓大净尽垢者，乃大圣人所证入之果，非谓执著事项。如非大净尽垢，则无此说。非具足现成，或完美珍宝所称；而谓由觉悟、断除烦恼、了解自身本质而名之为「具足真实」者。由自身执着破灭、解脱自己，了知真实本体，故称为「真实」。垢共十者，名为应断凡尘之束缚。以住最胜果者谓之净圣。以此四道（须陀洹果、斯陀含果、阿那含果、阿拉汉果）称为四圣道。谓心乐其净化，自愿希求清净，以苦行持身之坚忍比喻其德。
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