Jātidesavicāraṇā · Jātidesavicāraṇā
Jātidesavicāraṇā生地考察
§1
1. Tattha hi tena dhammānandena ‘‘buddhaghoso bodhimaṇḍasamīpe (buddhagayāyaṃ) jātoti na yuttameta’’nti vatvā taṃsādhanatthāya cattāri byatirekakāraṇāni dassitāni. Kathaṃ?
在此，即由于那个法喜，认为『佛音在菩提场所附近（菩提迦耶）出生』是不妥的，因而为实现此目的，显示了四种不同的理由。如何呢？
(Ka) ‘‘buddhaghosena pakāsitesu taṃkālikavatthūsu ekampi taṃ natthi, yaṃ magadhesu uppanna’’nti paṭhamaṃ kāraṇaṃ dassitaṃ. Tadakāraṇameva. Ācariyabuddhaghosatthero hi saṅgahaṭṭhakathāyo karonto porāṇaṭṭhakathāyoyeva saṃkhipitvā, bhāsāparivattanamattena ca visesetvā akāsi, na pana yaṃ vā taṃ vā attano diṭṭhasutaṃ dassetvā. Vuttañhetaṃ ācariyena –
其中，（最初）显示第一个理由为『佛音所宣说的那些当时事迹中，没有一事是发生于摩揭陀地区』。正是根据此理由。尊者佛音作为教师编写集解时，将古老的二部集解加以浓缩，并且通过变换语言特别加工，却并未显现出任何他自行见闻的内容。此处有教师所说：
‘‘Saṃvaṇṇanaṃ tañca samārabhanto,
『从介绍它开始，
Tassā mahāaṭṭhakathaṃ sarīraṃ;
那部大集解的本质；
Katvā mahāpaccariyaṃ tatheva,
作了大总结，
Kurundināmādisu vissutāsu.
且续写在名为库伦迪及其他著名著作中。』
Vinicchayo aṭṭhakathāsu vutto,
在注疏中所言的总结，
Yo yuttamatthaṃ apariccajanto;
是指不离开正当义理而阐述者；
Athopi antogadhatheravādaṃ,
即使是对小部派教义的核心述说，
Saṃvaṇṇanaṃ samma samārabhissa’’nti ca.
其说明也当正当开始完整展开。」
‘‘Tato ca bhāsantarameva hitvā,
「然后放弃翻译，
Vitthāramaggañca samāsayitvā;
详尽集约地说明方法；
Vinicchayaṃ sabbamasesayitvā,
断尽一切之后，
Tantikkamaṃ kiñci avokkamitvā.
断除一切纠缠不清的事，
Suttantikānaṃ vacanānamatthaṃ,
悉以经文之辞句义理为本，
Suttānurūpaṃ paridīpayantī;
循经文意加以明示；
Yasmā ayaṃ hessati vaṇṇanāpi,
由于此即是释义的本义，
Sakkacca tasmā anusikkhitabbā’’ti ca.
故当谨慎善学之。
Yatheva ca ācariyabuddhaghosena attano aṭṭhakathāsu taṃkālikāni māgadhikāni vatthūni na pakāsitāni, tatheva sīhaḷikānipi dakkhiṇaindiyaraṭṭhikānipi. Na hi tattha vasabharājakālato (609-653 -buddhavassa) pacchā uppannavatthūni diṭṭhāni ṭhapetvā mahāsenarājavatthuṃ , ācariyo ca tato tisatamattavassehi pacchātare mahānāmarañño kāle (953-975-bu-va) sīhaḷadīpamupāgato. Tasmā aṭṭhakathāsu taṃkālikamāgadhikavatthūnaṃ appakāsanamattena na sakkā takkattā na māgadhikoti ñātunti.
正如佛音长老自作的注疏中，未展示当时摩揭陀国所用的材料一样，如此情形亦见于锡兰和南印度诸国。因为那些材料非现时佛历时代所生，既未见于大僧那王国之场所，佛音长老本人又在距今三百多年后，即大名林王时代，到达锡兰岛。因此，注疏中不详述当时摩揭陀所用材料，既非无知粗陋，亦非误解摩揭陀风俗而为也。
[Kha) punapi tena ‘‘sabbesupi buddhaghosaganthesu uttaraindiyadesāyattaṃ paccakkhato diṭṭhassa viya pakāsanaṃ natthī’’ti dutiyaṃ kāraṇaṃ dassitaṃ. Tassapi akāraṇabhāvo purimavacaneneva veditabbo. Apica sāratthappakāsiniyā nāma saṃyuttaṭṭhakathāyaṃ, sumaṅgalavilāsiniyā nāma dīghanikāyaṭṭhakathāyañca vuttasaṃvaṇṇanāyapi veditabbo. Tattha hi –
此外，佛音长老著作中也未见有向北印度地区相关教义说明的呈现，这一点亦为第二个理由。这种缺失，应由先前的话语不作为原因来理解。且在《相应部注疏》与《长部注疏》中，虽各有不同侧重，但皆对此义理作了明确阐述。其内容如次——
‘‘Yatheva hi kalambanadītīrato rājamātuvihāradvārena thūpārāmaṃ gantabbaṃ hoti, evaṃ hiraññavatikāya nāma nadiyā pārimatīrato sālavanaṃ uyyānaṃ. Yathā anurādhapurassa thūpārāmo, evaṃ taṃ kusinārāya hoti. Thūpārāmato dakkhiṇadvārena nagaraṃ pavisanamaggo pācīnamukho gantvā uttarena nivattati, evaṃ uyyānato sālapanti pācīnamukhā gantvā uttarena nivattā. Tasmā taṃ upavattananti vuccatī’’ti –
“正如从河流另一岸的王母住宅门前，应通达塔林园；同样，从称为『黄金城』的河流对岸，应通达沙罗树林园。如诉说阿努罗达城塔林园者，同样应为拘尸那城的塔林园。从塔林园南门进入市区之路，须由南口出，然后由北回转。沙罗树林园亦复如是，由南口出后由北回转。故称之为『回转』。”
Paccakkhato diṭṭhassa viya pakāsanampi dissateva. Tampi pana porāṇaṭṭhakathāhi bhāsāparivattanamattamevāti gahetabbaṃ, tādisāya atthasaṃvaṇṇanāya mahāmahindattherakālatoyeva pabhuti vuttāya eva bhavitabbattāti.
这段话，虽似是对‘从对岸所见’进行说明，但应理解为是前古注疏以言语变换而成。此类义理的阐明，应视为大摩诃明陀长老时代所传述的真实性见解，且不得轻忽。
[Ga) punapi tena ‘‘uṇhassāti aggisantāpassa, tassa vanadāhādīsu sambhavo veditabbo’’ti visuddhimagge (1, 30-piṭṭhe) vuttasaṃvaṇṇanaṃ pakāsetvā ‘‘tassā panassa avahasanīyabhāvo pākaṭoyevā’’ti ca hīḷetvā ‘‘indiyaraṭṭhe pana uttaradesesu gimhakāle vatthacchādanarahitā mānusakāyacchavi sūriyasantāpena ekaṃsato dayhati, taṃ na jānanti dakkhiṇaindiyadesikā’’ti tatiyaṃ kāraṇaṃ daḷhatarabhāvena dassitaṃ. Tattha pana yadi ‘‘sūriyasantāpena ekaṃsato dayhatī’’ti etaṃ ujukato sūriyarasmisantāpeneva daḍḍhabhāvaṃ sandhāya vucceyya, evaṃ sati ḍaṃsamakasavātātapasarīsapasamphassānanti pade ātapasaddena samānatthattā na yuttameva. Yadi pana sūriyasantāpasañjātena uṇhautunā daḍḍhabhāvaṃ sandhāya vucceyya, evaṃ sati uttaraindiyadesesu, aññattha ca tādisesu atiuṇhaṭṭhānesu sūriyasantāpasañjātassa uṇhautuno paṭighātāya cīvaraṃ senāsanañca paṭisevīyatīti ayamattho na na yutto. Tathā hi vuttaṃ vinayaṭṭhakathāyaṃ (3, 58)
又，如《净戒道论》中说：“所谓酷热，乃指森林火灾等现象”，此处按释义补充说：“由此可见，酷热具有不能忽视的性状。”又揭露：“北印度地区冬季时，世人因缺乏衣被照顾，昼日阳光猛烈，皮肤被晒伤，南印度人民则不知此苦。”这是第三个理由，以较强言辞说明。关于“昼日阳光猛烈燃烧”的说法，如果仅理解为阳光炎热照射，依照上下文中蜜蜂、蝴蝶及苍蝇叮咬所带来的炎热感觉，似乎不完全适当。若仅以“阳光造成的炎热”和“真切的阳炎感”对照于北印度冬季，或致衣被床垫抵触收受阳光灼热，这种理解则不妥。于是典籍中如此记载，如《律注》（3卷第58页）所云：
‘‘Sītaṃ uṇhanti utuvisabhāgavasena vutta’’nti.
“凉和热这两季节分明”，即是说。
Sā pana visuddhimagge padatthasaṃvaṇṇanā porāṇasuttantaṭṭhakathāhi āgatā bhaveyya. Tathā hi vuttaṃ papañcasūdaniyā nāma majjhimanikāyaṭṭhakathāya sabbāsavasuttavaṇṇanāyaṃ (1, 58) ‘‘uṇhanti cettha aggisantāpova veditabbo, sūriyasantāpavasena panetaṃ vatthu vutta’’nti. Ettha ca sacāyamattho ācariyena attano mativasena vutto assa, tassa vatthussa porāṇaṭṭhakathāyaṃ vuttabhāvañca tassā atthasaṃvaṇṇanāya attano matibhāvañca yuttabhāvañca pakāseyya. Ācariyo hi yattha yattha porāṇaṭṭhakathāsu avuttatthaṃ visesetvā dasseti, tattha tattha tādisaṃ ñāpakavacanampi pakāsetiyeva, yathā sumaṅgalavilāsiniyaṃ (1, 72) ‘‘ettha āṇattiyanissaggiyathāvarāpi payogā yujjanti, aṭṭhakathāsu pana anāgatattā vīmaṃsitvā gahetabbā’’ti vacanaṃ, yathā ca papañcasūdaniyaṃ (1, 30) ‘‘avicāritametaṃ porāṇehi, ayaṃ pana attano matī’’ti vacanaṃ. Na cettha kiñcipi ñāpakavacanaṃ pakāsitaṃ. Tasmā ‘‘yadetaṃ ‘uṇhassāti aggisantāpassā’ti ca, ‘uṇhanti cettha aggisantāpova veditabbo’ti ca vacanaṃ, etaṃ porāṇasuttantaṭṭhakathāvacana’’nti veditabbanti.
清净道上句义的释义，应当从古经注中来求证。正如在中部经集的《破惑成就注》中，针对诸漏经文的释义所说：“此处应当了知，如同火焰的热烈，如同太阳火的猛烈。”这里，以上师依据自身的解意而解释的本义，应当与该释义所依的古注中所记载的内容，以及自身的理解和呈现的义理相应相契合。上师所示，凡是古注未及的义理特别指出之处，当以类似的开示语句补充，譬如《善逝光饰注》中说：“此处虽有刺着不弃之手段为用意，但注中审视未来义理，暂时不取，”又如《破惑成就注》中云：“此为古注未曾详议者，然而此乃自心所解。”若此处毫无补充语句表明，该释义则当视为源自古经注语。因此，“所谓‘热者如火焰火热’之说，‘此处当了知如火焰火热’之语，皆谓此属古经注释之辞”当如是观之。
(Gha) punapi tena ‘‘papañcasūdaniyā nāma majjhimanikāyaṭṭhakathāyaṃ gopālakasuttaṃ saṃvaṇṇento buddhaghoso ‘magadhavideharaṭṭhānaṃ antare gaṅgāya nadiyā majjhe vālukatthaladīpakā atthī’ti saddahati maññe. Buddhaghosena pana diṭṭhagaṅgā sīhaḷadīpe mahāveligaṅgāyeva, na pana indiyaraṭṭhikānaṃ seṭṭhasammatā mahāgaṅgāti pākaṭoyevāyamattho’’ti catutthaṃ kāraṇaṃ dassitaṃ. Taṃ pana idāni mahāgaṅgāya majjhe tasmiṃ ṭhāne tādisaṃ dīpakaṃ adisvā ‘‘pubbepi evameva bhaveyyā’’ti ekaṃsato gahetvā vuttavacanamattameva. Nadiyo pana sabbadāpi tenevākārena tiṭṭhantīti na sakkā gahetunti pākaṭoyevāyamattho. Tasmā yathā pubbe tassa gopālassa kāle tasmiṃ ṭhāne majjhe gaṅgāya tādisā dīpakā saṃvijjamānā ahesuṃ, tatheva porāṇaṭṭhakathāsu esa attho saṃvaṇṇito, tadeva ca vacanaṃ ācariyena bhāsāparivattanaṃ katvā pakāsitanti evameva gahetabbaṃ. Tasmā tampi akāraṇamevāti.
又如《破惑成就注》中释说《护牛经》时，佛音说：“摩揭陀国间，恒河流中心，似沙粒般有灯台。”因佛音所见恒河，在锡兰岛即称为大维利恒河，而非印度诸国所公认的恒河，故专门说明：“此恒河乃锡兰大维利恒河，且非印度诸国所共认之恒河。”这是第四个说明理由。现在若在大恒河中心处找到类似灯台，即可单方面承认“以往亦当如此”之义。常河水以此状停滞不可取藏，此理当然明了。故如昔日护牛者时代，于恒河中心有诸如此类灯台，亦应理解为古注所述相符，上师据此语言转换而示现，此理当如此纳受。由此可见，此亦非无缘由之说也。