(17) 2. Paṭipadāvaggo · (17) 2. 道品义注
(17) 2. Paṭipadāvaggo(17) 2. 道品
1. Saṃkhittasuttavaṇṇanā1. 略经注释
§161
161. Dutiyassa paṭhame sukhapaṭikkhepena dukkhā paṭipajjitabbato paṭipadā etissāti dukkhāpaṭipadā. Asīghappavattitāya garubhāvena dandhā abhiññā etissāti dandhābhiññā. Imināva nayena sabbapadesu attho veditabbo.
161. 第二种为第一种的对治法而言，是以苦应当被经历的修行法，因此称为苦行法。由于其运行缓慢沉重，因此被称为沉重的三昧觉知。由此法则，诸处义理应当一切了知。
2. Vitthārasuttavaṇṇanā2. 广经注释
§162
162. Dutiye abhikkhaṇanti abhiṇhaṃ. Ānantariyanti anantaravipākadāyakaṃ maggasamādhiṃ. Āsavānaṃ khayāyāti arahattaphalatthāya. Pañcindriyānīti vipassanāpañcamakāni pañcindriyāni. Paññindriyanti hi ettha vipassanāpaññāva paññindriyanti adhippetaṃ. Sesamettha pāḷivasena uttānameva.
162. 第二者为殊胜，究竟不退转，利益无间断的通达正定，所成的境界即得灭除烦恼，以显达阿拉汉果。五根者，谓观慧所具足的五根。此处五根谓由观慧而名为五根。余文此处巴利以短语精炼地表述如上。
Imāsaṃ pana paṭipadānaṃ ayaṃ āvibhāvakathā – idha bhikkhu pubbe akatābhiniveso pubbabhāge rūpapariggahe kilamati, arūpapariggahe kilamati, paccayapariggahe kilamati, tīsu addhāsu kilamati, maggāmagge kilamati. Evaṃ pañcasu ṭhānesu kilamanto vipassanaṃ pāpuṇāti. Vipassanaṃ patvāpi udayabbayānupassane, bhaṅgānupassane, bhayatupaṭṭhāne, ādīnavānupassane, nibbidānupassane, muccitukamyatāñāṇe, saṅkhārupekkhāñāṇe, anulomañāṇe, gotrabhuñāṇeti imesu navasu vipassanāñāṇesupi kilamitvāva lokuttaramaggaṃ pāpuṇāti. Tassa so lokuttaramaggo evaṃ dukkhena garubhāvena sacchikatattā dukkhapaṭipado dandhābhiñño nāma jāto. Yo pana pubbabhāge pañcasu ñāṇesu kilamanto aparabhāge navasu vipassanāñāṇesu akilamitvāva maggaṃ sacchikaroti, tassa so maggo evaṃ dukkhena agarubhāvena sacchikatattā dukkhapaṭipado khippābhiñño nāma jāto. Iminā upāyena itarāpi dve veditabbā.
而本修行法之有所显现，谓：比库先于前段时于五种障碍生不贪着，或于色取等分别所执著沉溺，或于条件相续流转中生起执著，或在三种中感受着苦难，或于道道中赴行苦道。如此于五处障碍中浸染而得现观。得现观后，复依次观察生起与灭息、观无常、恐怖、危险、厌倦、求脱解、对五蕴忧苦平等的观照、顺流观、断种观等九种观慧于后段中，遂得出世道。此时该道因苦之沉重真实所现称为苦道，亦称三昧觉知。若有比库先于前五识时执著，后段九识未断尽而成究竟道者，此道亦因苦真实现而不沉重，名为速达觉知道。据此可分别以他法而知二种区别。
Goṇapariyesakaupamāhi cetā vibhāvetabbā – ekassa hi purisassa cattāro goṇā palāyitvā aṭaviṃ paviṭṭhā. So sakaṇṭake sagahane vane te pariyesanto gahanamaggeneva kicchena kasirena gantvā gahanaṭṭhāneyeva nilīne goṇepi kicchena kasirena addasa. Eko kicchena gantvā abbhokāse ṭhite khippameva addasa. Aparo abbhokāsamaggena sukhena gantvā gahanaṭṭhāne nilīne kicchena kasirena addasa. Aparo abbhokāsamaggeneva sukhena gantvā abbhokāse ṭhiteyeva khippaṃ addasa. Tattha cattāro goṇā viya cattāro ariyamaggā daṭṭhabbā, goṇapariyesako puriso viya yogāvacaro, gahanamaggena kicchena kasirena gamanaṃ viya pubbabhāge pañcasu ñāṇesu kilamato dukkhāpaṭipadā. Gahanaṭṭhāne nilīnānaṃ kiccheneva dassanaṃ viya aparabhāge navasu ñāṇesu kilamantassa ariyamaggānaṃ dassanaṃ. Iminā upāyena sesaupamāpi yojetabbā.
譬如寻群者，于森林中察觉四群牛群逃散。寻牛者穿过密林，以困难之身体费力而行，方在隐密处偶见牛群。有人费力穿行住于旷野，速见牛群；有人轻松行于旷野，亦速见牛群。在此四牛状况中，如观四圣道：寻牛者，犹如行苦道者，费力穿行五识生起障碍；隐密处所见牛群，犹如后段九识断除障碍证圣道。依此方便方法，应设同类比喻以明末后义。
3. Asubhasuttavaṇṇanā3. 不净经注释
§163
163. Tatiye asubhānupassī kāye viharatīti attano karajakāye ‘‘yathā etaṃ, tathā ida’’nti iminā nayena bahiddhā diṭṭhānaṃ dasannaṃ asubhānaṃ upasaṃharaṇavasena asubhānupassī viharati, attano kāyaṃ asubhato paṭikūlato ñāṇena passatīti attho. Āhāre paṭikūlasaññīti navannaṃ pāṭikulyānaṃ vasena kabaḷīkārāhāre paṭikūlasaññī. Sabbaloke anabhiratisaññīti sabbasmimpi tedhātuke lokasannivāse anabhiratāya ukkaṇṭhitasaññāya samannāgato. Sabbasaṅkhāresu aniccānupassīti sabbepi tebhūmakasaṅkhāre aniccato anupassanto. Maraṇasaññāti maraṇaṃ ārabbha uppannasaññā. Ajjhattaṃ sūpaṭṭhitā hotīti niyakajjhatte suṭṭhu upaṭṭhitā hoti. Ettāvatā balavavipassanā kathitā. Sekhabalānīti sikkhanakānaṃ balāni. Sesamettha pāḷivasena uttānameva. ‘‘Asubhānupassī’’tiādīni pana dukkhāya paṭipadāya dassanatthaṃ vuttāni, paṭhamajjhānādīni sukhāya. Asubhādīni hi paṭikūlārammaṇāni, tesu pana pakatiyāva sampiyāyamānaṃ cittaṃ allīyati. Tasmā tāni bhāvento dukkhapaṭipadaṃ paṭipanno nāma hoti. Paṭhamajjhānādīni paṇītasukhāni , tasmā tāni paṭipanno sukhapaṭipadaṃ paṭipanno nāma hoti.
163. 住于身不净观者，观自身劳苦之身，内心念言『如是者，此理亦然』，由此方法以外境示现不净之观察。观身因不净相反之智，名为身不净观。若于饮食之不净观，观色如秽物质，故谓为不净饮食观。若于天下万物生厌恶观，因内生不喜之心，名曰生厌恶观。若于诸行无常观，观三界所有诸法因缘生灭，恒无常相。观死观，观死初起此念。若心正稳如法保持，名为内心正修。如是分别洞察，谓为强力的观察。修行者名称为修习阶段之者。此处以简明巴利文综述。『不净观』等名言，是为表明苦之修道，初禅等名言，是为表明乐之修道。不净等为不悦相所缘，心由此易散乱。因此习未净观者名苦修行者。初禅等为善乐，故称乐修行者。
Ayaṃ panettha sabbasādhāraṇā upamā – saṅgāmāvacarapuriso hi phalakakoṭṭhakaṃ katvā pañcāvudhāni sannayhitvā saṅgāmaṃ pavisati, so antarā vissamitukāmo phalakakoṭṭhakaṃ pavisitvā vissamati ceva pānabhojanādīni ca paṭisevati. Tato puna saṅgāmaṃ pavisitvā kammaṃ karoti. Tattha saṅgāmo viya kilesasaṅgāmo daṭṭhabbo, phalakakoṭṭhako viya pañcanissayabalāni, saṅgāmapavisanapuriso viya yogāvacaro, pañcāvudhasannāho viya vipassanāpañcamāni indriyāni, saṅgāmaṃ pavisanakālo viya vipassanāya kammakaraṇakālo, vissamitukāmassa phalakakoṭṭhakaṃ pavisitvā vissamanapānabhojanāni paṭisevanakālo viya vipassanāya kammaṃ karontassa cittuppādassa nirassādakkhaṇe pañca balāni nissāya cittaṃ sampahaṃsanakālo, vissamitvā khāditvā pivitvā ca puna saṅgāmassa pavisanakālo viya pañcahi balehi cittaṃ sampahaṃsetvā puna vipassanāya kammaṃ karontassa vivaṭṭetvā arahattaggahaṇakālo veditabbo. Imasmiṃ pana sutte balāni ceva indriyāni ca missakāneva kathitānīti.
此处较为普遍之譬喻：是一战斗者，持盾牌将五种兵器整备完毕，而入战场。初入时因故惊惧，收盾退避饮食休息。复入战，行战斗功夫。此战场如烦恼战场，盾牌如五力，入战者如修行者，五兵器如观慧五根，战时如修观时间，因惧收盾迂回饮食犹如心生若失五力调伏；饮食后复入战场，便凭五力收摄心念复行观修，直至得道成佛。此处经文明说五力与五根同而五根与五力皆复称于此经文。
4. Paṭhamakhamasuttavaṇṇanā4. 第一忍经注释
§164
164. Catutthe akkhamāti anadhivāsikapaṭipadā. Khamāti adhivāsikapaṭipadā. Damāti indriyadamanapaṭipadā. Samāti akusalavitakkānaṃ vūpasamanapaṭipadā. Rosantaṃ paṭirosatīti ghaṭṭentaṃ paṭighaṭṭeti. Bhaṇḍantaṃpaṭibhaṇḍatīti paharantaṃ paṭipaharati. Pañcamachaṭṭhāni uttānatthāneva.
第164节。第四者：宽恕，为不苛责的修行；宽容，为耐心安住的修行；驯服，为根尘调伏的修行；平息，为不善念头平息的修行。愤怒者谓之反愤怒，即愈益加愤怒；攻击者谓之反攻击，即以击打回应。第五、第六两者皆属上述正位。
7. Mahāmoggallānasuttavaṇṇanā7. 大摩嘎剌那经注释
§167
167. Sattame mahāmoggallānattherassa heṭṭhimā tayo maggā sukhapaṭipadā dandhābhiññā ahesuṃ, arahattamaggo dukkhapaṭipado khippābhiñño. Tasmā evamāha – ‘‘yāyaṃ paṭipadā dukkhā khippābhiññā, imaṃ me paṭipadaṃ āgamma anupādāya āsavehi cittaṃ vimutta’’nti.
第167节。第七者，大摩嘎剌那长老处，为三种道路的修习具有快乐通达，且具备杖道通达。阿拉汉之道为苦道，且是迅速通达之道。因此说：“此修行虽苦却为迅速通达，我于此修行而不贪执，心得解脱。”
8. Sāriputtasuttavaṇṇanā8. 沙利子经注释
§168
168. Aṭṭhame dhammasenāpatittherassa heṭṭhimā tayo maggā sukhapaṭipadā dandhābhiññā, arahattamaggo sukhapaṭipado khippābhiñño. Tasmā ‘‘yāyaṃ paṭipadā sukhā khippābhiññā’’ti āha. Imesu pana dvīsupi suttesu missikāva paṭipadā kathitāti veditabbā.
第168节。第八者，法军长老处，为三种道路的修习具有快乐通达，且具备杖道通达。阿拉汉之道为快乐道，且是快速通达之道。因此说：“此修行为快乐、快速通达。”然于这两种经文中，有如使者之修道法，宜当了知。
9. Sasaṅkhārasuttavaṇṇanā9. 有行经注释
§169
169. Navame paṭhamadutiyapuggalā sukkhavipassakā sasaṅkhārena sappayogena saṅkhāranimittaṃ upaṭṭhapenti. Tesu eko vipassanindriyānaṃ balavattā idheva kilesaparinibbānena parinibbāyati, eko indriyānaṃ dubbalatāya idha asakkonto anantare attabhāve tadeva mūlakammaṭṭhānaṃ paṭilabhitvā sasaṅkhārena sappayogena saṅkhāranimittaṃ upaṭṭhapetvā kilesaparinibbānena parinibbāyati, tatiyacatutthā samathayānikā. Tesaṃ eko asaṅkhārena appayogena indriyānaṃ balavattā idheva kilese khepeti, eko indriyānaṃ dubbalattā idha asakkonto anantare attabhāve tadeva mūlakammaṭṭhānaṃ paṭilabhitvā asaṅkhārena appayogena kilese khepetīti veditabbo.
第169节。第九者，第一与第二位人，微妙内观者，通过因缘相续，以合宜相应，确立行蕴之缘。其一者，内根资粮强盛者，即于此处借助烦恼的断灭而得涅槃。其一者，根器弱者于此处不能完全，后于自性已具时，得该根业所成之基础修行，以无相状态，合宜相续确立行蕴之缘，则得由烦恼断灭成就。第三与第四者，以止为辅助者。其一者，于此处以无相状态，少量安住者，内根资粮强者断除烦恼；其一者，内根弱者于此不能，即于自性顕现后，得根业所成之基础修行，以无相状态少量安住断除烦恼，当知是义。
10. Yuganaddhasuttavaṇṇanā10. 双连经注释
§170
170. Dasame samathapubbaṅgamanti samathaṃ pubbaṅgamaṃ purecārikaṃ katvā. Maggo sañjāyatīti paṭhamo lokuttaramaggo nibbattati. Sotaṃ magganti ekacittakkhaṇikamaggassa āsevanādīni nāma natthi, dutiyamaggādayo pana uppādento tameva āsevati bhāveti bahulīkarotīti vuccati. Vipassanāpubbaṅgamanti vipassanaṃ pubbaṅgamaṃ purecārikaṃ katvā samathaṃ bhāveti, pakatiyā vipassanālābhī vipassanāya ṭhatvā samādhiṃ uppādetīti attho.
第170节。第十者，谓止先行。即先行止，初步修习止法。与此而生之道，即第一世间外道，便生起。所谓道通入念，唯有一心瞬间对道之具足，不生他缘。第二道以后顺次生起，继而培植、发展。此谓。内观先行者，曰内观先行，即初步修习内观而作止的辅佐。内观成就者得内观，以此站定，生起定力。此是义理。
Yuganaddhaṃ bhāvetīti yuganaddhaṃ katvā bhāveti. Tattha teneva cittena samāpattiṃ samāpajjitvā teneva saṅkhāre sammasituṃ na sakkā. Ayaṃ pana yāvatā samāpattiyo samāpajjati, tāvatā saṅkhāre sammasati. Yāvatā saṅkhāre sammasati, tāvatā samāpattiyo samāpajjati. Kathaṃ? Paṭhamajjhānaṃ samāpajjati, tato vuṭṭhāya saṅkhāre sammasati, saṅkhāre sammasitvā dutiyajjhānaṃ samāpajjati. Tato vuṭṭhāya puna saṅkhāre sammasati. Saṅkhāre sammasitvā tatiyajjhānaṃ…pe… nevasaññānāsaññāyatanasamāpattiṃ samāpajjati, tato vuṭṭhāya saṅkhāre sammasati. Evamayaṃ samathavipassanaṃ yuganaddhaṃ bhāveti nāma.
谓双结合修习，即先行止与内观共结而修。于此，借此心进入止定，借此蕴续行聚合相。此时不可单只专注于这个蕴。止相续生起时，便专注于蕴；蕴专注之后，便生第二禅，立时起身，复专注于蕴；蕴专注后，起第三禅……依此类推，直至最深无想无受定。定作此尽，复返于蕴，从而此法，即止与内观双结合而修。
Dhammuddhaccaviggahitanti samathavipassanādhammesu dasavipassanupakkilesasaṅkhātena uddhaccena viggahitaṃ, suggahitanti attho. So, āvuso, samayoti iminā sattannaṃ sappāyānaṃ paṭilābhakālo kathito. Yaṃ taṃ cittanti yasmiṃ samaye taṃ vipassanāvīthiṃ okkamitvā pavattaṃ cittaṃ. Ajjhattamevasantiṭṭhatīti vipassanāvīthiṃ paccottharitvā tasmiṃyeva gocarajjhattasaṅkhāte ārammaṇe santiṭṭhati. Sannisīdatīti ārammaṇavasena sammā nisīdati. Ekodi hotīti ekaggaṃ hoti. Samādhiyatīti sammā ādhiyati suṭṭhapitaṃ hoti. Sesamettha uttānatthameva.
『断除心散乱』者，是指止观法中所说的以十种观智所引起的散乱被断除的意思。由此，善导义即是此意。尊者，『时期』者，谓此七日安居的收成时刻。所谓『心』者，即于净静观道时舍弃散乱而起的心识。内在心识坚固不动，即从正见观道反复落实心法，于此相应的境界上安住。『安住』者，即以该境界作为依止安稳默然而坐。『一心』者，谓心专注不散。『正努力』者，谓正当努力，维系善法已成。在此，余者指所余种种他义。
Paṭipadāvaggo dutiyo. · 第二 道品