Vimuttimaggapakaraṇaṃ · Vimuttimaggapakaraṇaṃ
Vimuttimaggapakaraṇaṃ《解脱道论》
Ko so vimuttimaggo nāma? Visuddhimaggo viya sīlasamādhipaññānaṃ visuṃ visuṃ vibhajitvā dīpako eko paṭipattigantho. Tattha hi –
何谓解脱之道？其如净道，犹如将戒、定、慧三学圆满细分，一盏灯明照修行。其意在此——
‘‘Sīlaṃ samādhi paññā ca, vimutti ca anuttarā;
“戒、定、慧与解脱，最为无上；
Anubuddhā ime dhammā, gotamena yasassinā’’ti –
此等法义，皆由果德玛广闻示现。”
Imaṃ gāthaṃ paṭhamaṃ dassetvā tadatthavaṇṇanāvasena sīlasamādhipaññāvimuttiyo visuṃ visuṃ vibhajitvā dīpitā. So pana gantho idāni cinaraṭṭheyeva diṭṭho, cinabhāsāya ca parivattito (1048-bu-va) saṅghapālena nāma bhikkhunā. Kena pana so kuto ca tattha ānītoti na pākaṭametaṃ. Tassa pana saṅghapālassa ācariyo guṇabhadro nāma mahāyāniko bhikkhu majjhimaindiyadesiko, so indiyaraṭṭhato cinaraṭṭhaṃ gacchanto paṭhamaṃ sīhaḷadīpaṃ gantvā tato (978-bu-va) cinaraṭṭhaṃ gato. Tadā so tena ānīto bhaveyya .
宣读此第一偈后，详释其意，谓戒、定、慧、解脱皆细致区分而明示。而该论书如今正见于锡兰语境中，因锡兰语而流传，曾由名为僧护之比库传出。其出处与来由虽不明然。比库护师名曰具德宝，此系大乘僧众者，居中印地界，自中印度至锡兰，遂取此而传布。其时正是他将之引出。
Tasmiñhi vimuttimagge pubbāciṇṇanidānadassanaṃ dhātunidānadassanañca yatheva visuddhimagge ekaccevādo, tathevāgataṃ. Dosanidānadassane pana ‘‘semhādhiko rāgacarito, pittādhiko dosacarito, vātādhiko mohacarito. Semhādhiko vā mohacarito, vātādhiko rāgacarito’’ti tiṇṇampi rāgadosamohānaṃ dosaniyamo vutto. Ācariyabuddhaghosena diṭṭhavimuttimaggapotthake pana ‘‘pittādhiko dosacarito’’ti pāṭho ūno bhaveyya.
在此解脱道中，前支因缘显现与元素因缘显现，与净道中同样唯一之说相符。然在恼怒因缘显现中有“多嗔恚之色多行，忿怒多之恶行，愚痴多之行为。或多嗔或多愚痴，或多忿怒之行”三种恼怒制约说。迦叶佛音论师于直证解脱道注中言“忿怒多行”一说更为正统。
Aññānipi bahūni visuddhimagge paṭikkhittāni tattha vimuttimagge gahetabbabhāvena dissanti. Kathaṃ?
诸多论书中亦有多法被净道所排除，而此处则为解脱道中不可省略之法，何以如此？
Sīlaniddese (1, 8-piṭṭhe) ‘‘aññe pana siraṭṭho sīlattho, sītalattho sīlatthoti evamādināpi nayenettha atthaṃ vaṇṇayantī’’ti paṭikkhitto atthopi tattha gahetabbabhāvena dissati.
在戒律释义中（第一卷，第8篇）说：「另外，虽然正统戒律、清凉戒律等说法不同，但本义依然可依此引申阐述。」因此这里可见，即使观点有异，这种拒绝之义依然应当被接纳为有效。
Tathā dhutaṅganiddese (1, 78-piṭṭhe) ‘‘yesampi kusalattikavinimuttaṃ dhutaṅgaṃ, tesaṃ atthato dhutaṅgameva natthi, asantaṃ kassa dhunanato dhutaṅgaṃ nāma bhavissati, dhutaguṇe samādāya vattatīti vacanavirodhopi ca nesaṃ āpajjati, tasmā taṃ na gahetabba’’nti paṭikkhittaṃ paññattidhutaṅgampi tattha dissati. Mahāṭīkāyaṃ (1-104) pana ‘‘yesanti abhayagirivāsike sandhāyāha, te hi dhutaṅgaṃ nāma paññattīti vadantī’’ti vaṇṇitaṃ.
在净行释义中（第一卷，第78篇）说：「那些已经超脱善趣者的净行，就其实质而言，唯有净行是其本体，谁也不会诋毁真正的净行，以净行之德而行。」对此语义存在相反说法，因此这种约定俗成的净行，应不被采纳。大注释（第一卷，第104页）则说：「那些无法无畏者宣称，净行只是约定俗成的称谓。」如此加以说明。
Tathā pathavīkasiṇaniddese (1, 144) ‘‘paṭipadāvisuddhi nāma sasambhāriko upacāro, upekkhānubrūhanā nāma appanā, sampahaṃsanā nāma paccavekkhaṇāti evameke vaṇṇayantī’’tiādinā paṭikkhittaekevādopi tattha dissati. Mahāṭīkāyaṃ (1, 172) pana ‘‘eketi abhayagirivāsino’’ti vaṇṇitaṃ.
同样地，在地息净处释义中（第一卷，第144篇）说：「修行路径的清净名为积集相续之所表现的修持，稳固精进名为安止，深入审察名为审视，诸如此类者各有定义。」对此亦存反对观点，但仍仅显现相同内容。大注释（第一卷，第172页）则说：「如此，即为无法无畏者也。」对此加以诠释。
Tathā khandhaniddese (2, 80-piṭṭhe) ‘‘balarūpaṃ sambhavarūpaṃ jātirūpaṃ rogarūpaṃ ekaccānaṃ matena middharūpa’’nti evaṃ aññānipi rūpāni āharitvā porāṇaṭṭhakathāyaṃ tesaṃ paṭikkhittabhāvo pakāsito. Mahāṭīkāyaṃ ‘‘ekaccānanti abhayagirivāsīna’’nti vaṇṇitaṃ. Tesu jātirūpaṃ middharūpañca vimuttimagge dassitaṃ. Na kevalaṃ dassanamattameva, atha kho middharūpassa atthibhāvopi ‘‘middhaṃ nāma tividhaṃ āhārajaṃ utujaṃ cittajañcāti. Tesu cittajameva nīvaraṇaṃ hoti, sesā pana dve arahatopi bhaveyyu’’ntiādinā sādhito.
同样，在蕴释义中（第二卷，第80篇）说：「愚昧相、现行相、出生相、疾病相及暂时相是某些。”对于这些不同色相的对应释义，在旧有注释中也揭示了拒绝此种状态的含义。大注释说：「某些指称无畏者。」在其中，出生相与暂时相被视为解脱之道。这里不仅呈现了直观观照，且认为对‘暂时相’的意义上，‘暂时’为三种：饮食生、外境生、心生，其中心生为所遮蔽，其余两种则可证得阿拉汉果，故论证成立。
Ettāvatā ca vimuttimagge visuddhimaggena asamānatthānaṃ vuttabhāvo ca abhayagirivāsīhi tassa ganthassa paṭiggahitabhāvo ca sakkā ñātuṃ. Aññānipi pana īdisāni asamānavacanāni bahūni tattha saṃvijjantiyeva, tāni pana sabbāni na sakkā idha dassetuṃ.
由此可知，在解脱道与清净道中，无法无畏者所说的不平等义，以及他们接纳本论著的涵义，都是可被认识的。同时也知其它诸多不平等言论虽多见，却皆无法在此处显现。
Yebhuyyena panassa karaṇappakāro visuddhimaggassa viya hoti. Yā yā hi pāḷi abhidhammavibhaṅgato vā paṭisambhidāmaggato vā aññasuttantehi vā ānetvā sādhakabhāvena visuddhimagge dassiyati, tatthapi sā sā pāḷi yebhuyyena dissateva. Tāsu kañcimattaṃ uddharitvā anuminanatthāya dassayissāma.
至于何者可视若清净道之因缘，诸多以巴利对释义、分解、解义道理及其它圣典意涵所得显现者，比之于清净道，只见巴利语本身的内容。我们将从中择取部分，辅以推测，为君加以说明。
Yā visuddhimagge (1, 47-piṭṭhe) ‘‘pañca sīlāni pāṇātipātassa pahānaṃ sīla’’ntiādikā paṭisambhidāmaggapāḷi dassitā, sā vimuttimaggepi dissateva.
那些在净道中所说“断杀生的五戒为戒”的相关内容，见于《净道》译本第一册第47页，属于分辨法门范畴，此言断灭之道中亦可见。
Yañca visuddhimagge (1, 137-piṭṭhe) ‘‘samādhi kāmacchandassa paṭipakkho…pe… vicāro vicikicchāyā’’ti vacanaṃ peṭake vuttanti dassitaṃ, tañca tatthapi tatheva dassetvā ‘‘tipeṭake vutta’’nti niddiṭṭhaṃ. Tipeṭaketi nāmañca peṭakopadesameva sandhāya vuttaṃ bhaveyya. Tattha hi vivicceva kāmehīti pāṭhasaṃvaṇṇanāyaṃ ‘‘alobhassa pāripūriyā kāmehi viveko sampajjati, adosassa. Amohassa pāripūriyā akusalehi dhammehi viveko sampajjatī’’ti pāṭhassa tipeṭake vuttabhāvo dassito. So ca pāṭho peṭakopadese (262-piṭṭhe) ‘‘tattha alobhassa pāripūriyā vivitto hoti kāmehī’’tiādinā dissati.
又如《净道》第一册第137页所载“定为欲恶相对…思虑于疑惑”，这些语句乃藏内经藏所述，亦同样如此表述，称之为三藏所述。三藏之名仅是指藏内所述教法罢了。其中文献中有关于分别欲的清除，言“无贪满盈时，欲乐则生离欲；无嗔满盈时，对恶法生离；无痴满盈时，对不善法生离”这段经文在三藏中有所显现。该文段于藏内教务处第262页现身，文中言“此处称无贪满盈则生离欲”诸文相仿。
Yathā ca visuddhimagge (1, 258-piṭṭhe) ‘‘ayampi kho bhikkhave ānāpānassatisamādhi bhāvito’’tiādikā pāḷi mahāvaggasaṃyuttakato ānetvā dassitā, tatheva tatthapi.
又如《净道》同第一册第258页所载“此亦比库，当修入出息念禅定”等巴利文大部会通汇聚并阐明，其意义皆同。
Yathā ca visuddhimagge (1, 272-piṭṭhe) ‘‘assāsādimajjhapariyosānaṃ satiyā anugacchato’’tiādi pāḷi ca (1, 273-piṭṭhe) kakacūpamapāḷi ca paṭisambhidāmaggato ānetvā dassitā, tatheva tatthapi.
又如《净道》第一册第272至273页所载“气息等之中道边际，行随念”，巴利文及相近部派文本皆在分辨法门处有述，此理同样。
Yathā ca visuddhimagge (2, 69-piṭṭhe) ‘‘katamā cintāmayā paññā’’tiādikā ca pāḷi ‘‘tattha katamaṃ āyakosalla’’ntiādikā ca pāḷi (2, 71-piṭṭhe) ‘‘dukkhe ñāṇaṃ atthapaṭisambhidā’’tiādikā ca pāḷi abhidhammavibhaṅgato ānetvā dassitā, tatheva tatthapi. Sabbāpi ca tattha vuttā ekavidhaduvidhādipaññāpabhedakathā visuddhimagge vuttakathāya yebhuyyena samānāyeva.
又如《净道》第二册第69页所录“何为思虑慧”，继而第二册第71页有“苦的知识名为义谛分辨”等巴利文与阿毗达摩析论皆引证阐明，亦同理。全体所载皆就此一意，解释唯有一法却有二种慧种的分类说明，归纳于《净道》中的注释。《净道》所载之说皆此等相近。
‘‘Yena cakkhupasādena, rūpāni manupassati;
“由眼根的清净，能内观色法；
Parittaṃ sukhumaṃ etaṃ, ūkāsirasamūpama’’nti –
『Paritta』者，微细细微之义，此处以下颅骨比喻而言。
Ayampi gāthā vimuttimaggepi āyasmatā sāriputtattherena bhāsitabhāveneva dassitā. Ūkāsirasamūpamanti padaṃ pana ūkāsamūpamanti tattha dissati, tañca paramparalekhakānaṃ pamādalekhamattameva siyā.
此偈亦为解脱之道所说，出自长老沙利弗多所述，仅此而显现其意义。『Ūkāsirasamūpa』一词，原作『Ūkāsamūpa』，此处所见乃为草书笔误。
Catūsu saccesu visuddhimagge viya vacanatthato lakkhaṇato anūnādhikato kamato antogadhānaṃ pabhedato upamāto ca vinicchayo dassito, so ca yebhuyyena visuddhimaggena samānoyeva.
如四谛清净道中所示，因其语义、标志、业力及内里分别之比喻，结论已明示，与清净道诸多说法基本相同。
Yathā ca visuddhimagge (2, 242-245) sammasanañāṇakathāyaṃ pañcannaṃ khandhānaṃ atītādiekādasavidhena ca aniccādilakkhaṇattayena ca visuṃ visuṃ sammasananayo dassito, tatheva tatthapi. Cakkhādijarāmaraṇapariyosānesu pana dhammesu dhammavicārapariyosānānaṃ saṭṭhiyā eva dhammānaṃ aniccādilakkhaṇattayena sammasananayo tattha dassito.
又如清净道（卷二，第242至245页）中，通过对五蕴过去现行十一种及无常等标志的逐条详述，分别告示了清净道；同样，在眼根及诸老死终灭等法门中，以六十种法的无常等三相为标志，详尽示现清净道；故此亦然。
Visuddhimagge pana diṭṭhivisuddhiniddese (2, 230-232-piṭṭhesu) vuttā ‘‘yamakaṃ nāmarūpañca…pe… ubho bhijjanti paccayā’’ti gāthā ca, ‘‘na cakkhuto jāyare’’tiādikā cha gāthāyo ca, ‘‘na sakena balena jāyare’’tiādikā cha gāthāyo ca vimuttimagge bhaṅgānupassanāñāṇakathāyaṃ dassitā. Tāsu appamattakoyeva pāṭhabhedo dissati.
清净道中于见净阐述（卷二，第230至232页注脚）载：“名色彼此相互为因”，以及“非由眼生”等六首偈语，和“非于能力等生”六偈等，乃于解脱中于断观智慧说法，多微妙差别，读者当慎察。
Visuddhimagge (2, 261-2-piṭṭhesu) arūpasattakesu ariyavaṃsakathānayena vutto kalāpato ca yamakato ca sammasananayo vimuttimagge ettheva bhaṅgānupassanāñāṇakathāyaṃ dassito.
清净道（卷二，第261、262页注脚）于无色界同族圣道说中，以所成总结谛、对立对比及分别等多面说法，解脱道中断观智慧阐述亦如是。
Vimuttimagge buddhānussatikathāyaṃ lokavidūti padassa atthavaṇṇanāyaṃ sattalokasaṅkhāralokavasena dveyeva lokā dassitā, na pana okāsaloko yathā visuddhimagge (1, 199-200-piṭṭhesu).
在解脱之道，谓佛陀的忆念说法中，为阐释世间智慧和义理二义所示，以为这两种世界——众生界和色界，实为两种不同世界显现，惟非粗俗之界如正净之道所示。〔经文所在：第1卷，第199-200页底〕
Ettāvatā ca vimuttimaggo nāma gantho kīdisoti sakkā anuminituṃ. So pana yathā na mahāvihāravāsīnaṃ gantho hoti, evaṃ mahāyānikānampi na hotiyeva theravādapiṭakameva nissāya katabhāvato. Yasmā pana tattha na kiñcipi sīhaḷadīpikaṃ nāmaṃ vā theravādo vā dissati, tasmā so sīhaḷadīpe kataganthopi na hoti. Indiyaraṭṭhikaṃ pana nāmañca vohāro ca tattha bahūsu ṭhānesu dissati, tasmā indiyaraṭṭhe kataganthova bhaveyya. Yasmā cassa peṭakopadesaṃ nissitabhāvo bahūsu ṭhānesu dissati, visesato pana middharūpassa atthibhāvo ca, arahatopi tassa atthibhāvo ca tameva nissāya dassīyati, paṭisambhidāmaggagaṇṭhipade ca peṭaketi padassa atthavaṇṇanāyaṃ ‘‘suttantapiṭakatthāya aṭṭhakathā peṭakaṃ mahisāsakānaṃ gantho’’ti vaṇṇito. Tasmā eso vimuttimaggo mahisāsakanikāyikena kato bhaveyyāti amhākaṃ mati.
至于所谓‘解脱之道’这本论著，究竟如何可推测？此书未如大寺住众之论著，同样依止于长老部三藏而成。因其中不见有任何称为锡兰国或长老部的迹象，故无论此书应非锡兰国所作。反观印度诸国名号和传说广泛流传于诸地，因而可谓为印度国所作著作。且因此书在多处体现依托于经藏教说，尤其是中土文体的意涵所在及阿拉汉义的详尽阐述，均依此为依据，且于辨析之路系以‘经藏’之言即“譬如说经藏的义说、论书归为‘经藏’”，指为摩羯萨那派的论著。故此‘解脱之道’应视为摩羯萨那派支部所作，我等之见即如是。