(17) 2. Paṭipadāvaggo · (17) 2. 道品复注
(17) 2. Paṭipadāvaggo（十七）二、道品
1. Saṃkhittasuttavaṇṇanā一、略经之义疏
§161
161. Dutiyassa paṭhame dukkhāpaṭipadā dandhābhiññātiādīsu pāḷiyā āgatanayena attho veditabbo. Tathā hi –
161. 第二条中，关于苦道中定及慧等的词义，应依照巴利语原义予以理解。正如曰——
‘‘Tattha katamā dukkhapaṭipadā dandhābhiññā paññā? Kicchena kasirena samādhiṃ uppādentassa dandhaṃ taṃ ṭhānaṃ abhijānantassa yā uppajjati paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi, ayaṃ vuccati dukkhapaṭipadā dandhābhiññā paññā. Tattha katamā dukkhapaṭipadā khippābhiññā paññā? Kicchena kasirena samādhiṃ uppādentassa khippaṃ taṃ ṭhānaṃ abhijānantassa yā uppajjati paññā pajānanā…pe… sammādiṭṭhi, ayaṃ vuccati dukkhapaṭipadā khippābhiññā paññā. Tattha katamā sukhapaṭipadā dandhābhiññā paññā? Akicchena akasirena samādhiṃ uppādentassa dandhaṃ taṃ ṭhānaṃ abhijānantassa yā uppajjati paññā pajānanā…pe… sammādiṭṭhi, ayaṃ vuccati sukhapaṭipadā dandhābhiññā paññā. Tattha katamā sukhapaṭipadā khippābhiññā paññā? Akicchena akasirena samādhiṃ uppādentassa khippaṃ taṃ ṭhānaṃ abhijānantassa yā uppajjati paññā pajānanā…pe… sammādiṭṭhi, ayaṃ vuccati sukhapaṭipadā khippābhiññā paññā’’ti (vibha. 801) – ayamettha pāḷi.
『此中所谓苦道中的定慧者，何为苦道中的定慧？指的是以某种辛勤或强力生起定者，于此处所现定，是“知、了”的慧……无明的破除，正确见解，此即谓苦道中的定慧。何为苦道中迅速慧？指的是以某种辛勤或强力生起定者，于此处快速显现的知慧……正确见解，此即谓苦道中迅速慧。何为乐道中的定慧？指的是以不辛勤、不强力生起定者，于此处所现定，是知、了的慧……正确见解，此即谓乐道中的定慧。何为乐道中的迅速慧？指的是以不辛勤、不强力生起定者，于此处迅速产生的知慧……正确见解，此即谓乐道中的迅速慧。』（分解801）——这即是巴利文义。
Tattha kicchena kasirena samādhiṃ uppādentassāti pubbabhāge āgamanakāle kicchena kasirena dukkhena sasaṅkhārena sappayogena kilese vikkhambhetvā lokuttarasamādhiṃ uppādentassa. Dandhaṃ taṃ ṭhānaṃ abhijānantassāti vikkhambhitesu kilesesu vipassanāparivāse ciraṃ vasitvā taṃ lokuttarasamādhisaṅkhātaṃ ṭhānaṃ dandhaṃ saṇikaṃ abhijānantassa paṭivijjhantassa, pāpuṇantassāti attho. Ayaṃ vuccatīti yā esā evaṃ uppajjati, ayaṃ kilesavikkhambhanappaṭipadāya dukkhattā, vipassanāparivāsapaññāya ca dandhattā maggakāle ekacittakkhaṇe uppannāpi paññā āgamanavasena ‘‘dukkhapaṭipadādandhābhiññā nāmā’’ti vuccati. Upari tīsu padesupi iminā nayena attho veditabbo.
此中所谓“以某种辛勤或强力生起定”，指的是之前来时，于苦中断恶断垢、密集联系中断一切污垢，生起出世定。所谓“于此处现定”，指的是于被断恶断垢的污垢群中，长住观慧不断，断灭生起于出世定的正定之处所。由此解释是，此慧虽现于一念之间，却因路径不断而生，名为“苦道中定慧”。以相同的理致用于三处，即可理解其义。
Saṃkhittasuttavaṇṇanā niṭṭhitā. · 略经之义疏已毕。
2. Vitthārasuttavaṇṇanā二、广经之义疏
§162
162. Dutiye akatābhinivesoti akatādhikāro. Rūpānaṃ lakkhaṇādīhi paricchinditvā gahaṇaṃ rūpapariggaho. Tīsu addhāsu kilamatīti pubbante aparante pubbantāparanteti evaṃ tīsu padesesu kilamati. Pañcasu ñāṇesūti rūpapariggahādīsu pañcasu ñāṇesu. Navasu vipassanāñāṇesūti udayabbayādinavavipassanāñāṇesu. Sesamettha uttānameva.
162. 第二条“非执著”指的是非执著之权柄。即依色相等特征而断尽，取为把持色之事物。在三处中，前后、中间，名为“执著”。于五种智见中即指取色把持之智。在九种观慧中，如起住灭等观慧。此皆第一、第二条名目所述。
Vitthārasuttavaṇṇanā niṭṭhitā. · 广经之义疏已毕。
3. Asubhasuttavaṇṇanā三、不净经之义疏
§163
163. Tatiye ‘‘yathā etaṃ, tathā ida’’nti iminā nayenāti etena –
163. 第三条“如是如彼”之意，即通过此理，
‘‘Yathā idaṃ tathā etaṃ, yathā etaṃ tathā idaṃ;
“如彼者是如是，如是者是如彼；如是即是如彼，如彼即是如是；
Ajjhattañca bahiddhā ca, kāye chandaṃ virājaye’’ti. (su. ni. 205); –
“内外皆起身欲。”（增支部，尼柯耶 205）——
Imaṃ desanānayaṃ saṅgaṇhāti. Tassattho – yathā idaṃ saviññāṇakāsubhaṃ āyuusmāviññāṇānaṃ anapagamā carati tiṭṭhati nisīdati sayati, tathā etaṃ etarahi susāne sayitaṃ aviññāṇakampi pubbe tesaṃ dhammānaṃ anapagamā ahosi. Yathā ca etaṃ etarahi matasarīraṃ tesaṃ dhammānaṃ apagamā na carati na tiṭṭhati na nisīdati na seyyaṃ kappeti, tathā idaṃ saviññāṇakampi tesaṃ dhammānaṃ apagamā bhavissati. Yathā ca idaṃ saviññāṇakaṃ netarahi susāne mataṃ seti na uddhumātakādibhāvamupagataṃ, tathā etaṃ etarahi matasarīrampi pubbe ahosi. Yathā panetaṃ etarahi aviññāṇakāsubhaṃ matakasusāne seti uddhumātakādibhāvañca upagataṃ, tathā idaṃ saviññāṇakampi bhavissatīti. Tattha yathā idaṃ tathā etanti attanā matasarīrassa samānabhāvaṃ karonto bāhire dosaṃ pajahati. Yathā etaṃ tathā idanti matasarīrena attano samānabhāvaṃ karonto ajjhattike rāgaṃ pajahati. Yenākārena ubhayaṃ samaṃ karoti, taṃ sampajānanto ubhayattha mohaṃ pajahati.
此段说明此说法的涵义。此处说，如同这有识之体般，寿命长且不断消长，一直运作、停住、坐卧；同样，现在这一无识之体，在过去这些法中亦有不灭的状态。又如这现在有识之体对于其法则不再运作、不起立、不坐、不卧，无识之体同样在未来亦然。若这有识之体现在未死，是有侍者及父母等相随持守；同样，过去无识之体亦存在。反之，若这无识之体现在正安住于侍者等净处，及有侍天人身等相，未来则这有识之体将生起。此处所说“此”与“彼”表明彼此有等同意义，彼时对应活体，现今则有所分别，因有“外患”而弃疾；如同此法，“内患”下有识之体亦灭除贪欲。若以此理同样对待彼此，则明知彼此均灭除愚痴。
Bahiddhā diṭṭhānanti bahiddhā susānādīsu diṭṭhānaṃ uddhumātakādidasannaṃ asubhānaṃ. ‘‘Navannaṃ pāṭikulyānaṃ vasenā’’ti kasmā vuttaṃ, nanu antimajīvikābhāvato piṇḍapātassa alābhalābhesu paritassanagedhādisamuppattito bhattassa sammadajananato kimikulasaṃvaddhanatoti evamādīhipi ākārehi āhārepaṭikūlatā paccavekkhitabbā. Vuttañhetaṃ – ‘‘antamidaṃ, bhikkhave, jīvikānaṃ yadidaṃ piṇḍolyaṃ atipāpoyaṃ lokasmiṃ yadidaṃ piṇḍolyo vicarati pattapāṇīti (saṃ. ni. 3.80; itivu. 91). Aladdhā ca piṇḍapātaṃ paritassati, laddhā ca piṇḍapātaṃ gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjatīti (a. ni. 3.124). Bhutto ca āhāro kassaci kadāci maraṇaṃ vā maraṇamattaṃ vā dukkhaṃ āvahatī’’ti.
“外在之所见者谓外在净处等之见，相应有起侍者及父母等产生排斥之恶。”所言“‘不食新颖杂污之食’”，缘何如此说？岂非因最后生活者的托鉢所得（乞食）常由物乏、疲怠、贫穷等苦恼所致，且遂引生贫瘠增加等问题？即便如此，仍然应细察饮食之排斥性。经文云：“终末生活者，即乞食者，其所托钵乃极恶恶劣之物，此乃世间乞食者辗转流离。”又云：“虽乞食时常遭艰难，得食时则吃得满足且无忧，能怡情养心。”此外，所食之物不时导致有人死亡，或死亡痛苦。”
Kaṭukīṭakādayo dvattiṃsakulappabhedā kimiyo naṃ upanissāya jīvantīti? Vuccate – antimajīvikābhāvo tāva cittasaṃkilesavisodhanatthaṃ kammaṭṭhānābhinivesanato pageva manasi kātabbo ‘‘māhaṃ chavālātasadiso bhaveyya’’nti. Tathā piṇḍapātassa alābhalābhesu paritassanagedhādisamuppattinivāraṇaṃ pageva anuṭṭhātabbaṃ suparisuddhasīlassa paṭisaṅkhānavato tadabhāvato. Bhattasammado anekantiko paribhoge antogadhovāti veditabbo. Kimikulasaṃvaddhanaṃ pana saṅgahetabbaṃ, saṅgahitameva vā ‘‘navannaṃ pāṭikulyānaṃ vasenā’’ti ettha niyamassa akatattā. Iminā vā nayena itaresampettha saṅgaho daṭṭhabbo yathāsambhavamettha paṭikūlatāpaccavekkhaṇassa adhippetattā.
“辣椒、胡椒等共计三十二种调味料，为何被强调依凭此以为生？”答曰：最后生活者的状态，是为心念垢污清除之修法而生，念头必定不附着于‘我当如旃檀香木般洁净’等想法。故亦当精修十三根及戒律清净之内心，戒心坚定，由此保持托钵食物乞求所得无乖僻。且须知食物之正当乃多缘合和之内饮，不可有内隐之失。对于正当生活之修习，虽多方利利他而存，但若无此约束，则“‘不食新颖杂污之食’”之戒律不能落实。以此原则，亦需观察彼此食物受排斥之理，审慎边界之事，由此彰显规制之严肃性。
Evañca katvā visuddhimagge (visuddhi. 1.294-295) dasahi ākārehi paṭikūlatā veditabbā. Seyyathidaṃ – gamanato, pariyesanato, paribhogato, āsayato, nidhānato, aparipakkato, paripakkato, phalato, nissandato, sammakkhanatoti. Evaṃ dasannaṃ vasena pāṭikulyavacanenapi idha ‘‘navanna’’nti vacanaṃ na virujjhati, sammakkhanassa paribhogādīsu labbhamānabhāvā visuṃ taṃ aggahetvā na vadanti. Visuddhimagge (visuddhi. 1.304) pana sammakkhanaṃ paribhogādīsu labbhamānampi nissandavasena visesato paṭikūlanti dassetuṃ sabbapacchā ṭhapitā.
如此而为，修清净之道（清净道篇 1.294-295）中，排斥性当通过十种方式观察，例举如行走、觅食、享用、习性、基础、未熟、成熟、果报、无依、持守诸法等。依此十种方式，“不食新颖杂污”等词在此处用“无新颖”表达，并无违逆之处。当观察诸法之“持守”、“享用”等状态下，虽显生起易被排斥之法，然亦不可轻易转说不合。清净道篇（清净道篇1.304）又特别指出，在“持守”、“享用”等状态下所生排斥，因是无依附之，故应特别以此为排斥之示现，后续皆已保存。
Ukkaṇṭhitasaññāya samannāgatoti tīsu bhavesu aruccanavasena pavattāya vipassanāpaññāya samannāgato. Nibbidānupassanā hesā saññāsīsena vuttā. Sesamettha uttānameva.
“怀不满见境界之心”，谓身处三界之中，如无色界等不良色相出现，是随行观智而觉察之。由愈深化无常、苦、无我等厌离观而生起的现观识，称为“厌离观察观”，其余义皆同本章所说。这即为此处的结论。
Asubhasuttavaṇṇanā niṭṭhitā. · 不净经注释完毕。
4-6. Paṭhamakhamasuttādivaṇṇanā4-6. 第一忍经等注释
§164-166
164-166. Catutthe padhānakaraṇakāle sītādīni nakkhamati na sahatīti akkhamā. Khamati sahati abhibhavatīti khamā. Indriyadamanaṃ damā. ‘‘Uppannaṃ kāmavitakkaṃ nādhivāsetī’’tiādinā (ma. ni. 1.26; a. ni. 4.14; 6.58) nayena vitakkasamanaṃ samāti āha ‘‘akusalavitakkānaṃ vūpasamanapaṭipadā’’ti. Nidassanamattañcetaṃ, sabbesampi kilesānaṃ samanavasena pavattā paṭipadā samā. Pañcamachaṭṭhāni uttānatthāneva.
164-166。第四学习阶段时，清凉之感等消失不堪忍受，谓之耐受。耐受即是忍受，发展至胜过他者。耐受在此指感官的调伏。用“生起的贪欲念头不为所转动”等语句（见《增支部》一·二六、《大念处经》四·十四，六·五十八）引导，使思维如止息般平静，说是“不善念头的静伏修行”。此仅为示现之义，一切烦恼皆以平等之性持续起转，谓之修行皆属耐受。第五、第六段亦是同义。
Paṭhamakhamasuttādivaṇṇanā niṭṭhitā. · 第一忍经等注释完毕。
7-8. Mahāmoggallānasuttādivaṇṇanā7-8. 大摩嘎剌那经等注释
§167-168
167-168. Sattamaṭṭhamesu mahāmoggallānattherassātiādinā moggallānattherassa heṭṭhā tiṇṇaṃ maggānaṃ sukhapaṭipadadandhābhiññabhāvo, arahattamaggassa dukkhapaṭipadakhippābhiññabhāvo vutto, sāriputtattherassa pana heṭṭhimānaṃ tiṇṇaṃ maggānaṃ sukhapaṭipadadandhābhiññabhāvo, arahattamaggassa ca sukhapaṭipadakhippābhiññabhāvo dassito. Yaṃ pana vuttaṃ visuddhimagge (visuddhi. 2.801) ‘‘buddhānaṃ pana cattāropi maggā sukhapaṭipadakhippābhiññāva ahesuṃ, tathā dhammasenāpatissa. Mahāmoggallānattherassa pana paṭhamamaggo sukhapaṭipadakhippābhiñño ahosi, upari tayo dukkhapaṭipadadandhābhiññā’’ti. Yañca vuttaṃ aṭṭhasāliniyaṃ (dha. sa. aṭṭha. 1476) ‘‘tathāgatassa hi sāriputtattherassa ca cattāropi maggā sukhapaṭipadakhippābhiññāva ahesuṃ, mahāmoggallānattherassa pana paṭhamamaggo sukhapaṭipadakhippābhiñño upari tayo dukkhapaṭipadakhippābhiññā’’ti, taṃ sabbaṃ aññamaññaṃ nānulometi. Imāya pāḷiyā imāya ca aṭṭhakathāya na sameti, tasmā vīmaṃsitabbametaṃ. Taṃtaṃbhāṇakānaṃ vā matena tattha tattha tathā tathā vuttanti gahetabbaṃ.
167-168。关于第七、第八段，称大摩诃马哈摩嘎喇那长老等语时，下三道为安乐修道之根基通达，阿拉汉道为苦道迅速通达，已说过；贤者沙利子长老则以倒数前三道为安乐修道之根基通达，阿拉汉道亦为安乐修道迅速通达，所见如此。然《净道论》（净道二·八零一）中所说“如来及其四道皆为安乐修道迅速通达”，包括法军总帅者大摩诃马哈摩嘎喇那，其第一道为安乐修道迅速通达，上三道则为苦道通达。又《义记解脱论》所言“如来与沙利子长老四道皆为安乐修道迅速通达，而大摩诃马哈摩嘎喇那长老的第一道为安乐修道通达，倒数三道为苦道通达”，彼此间意见不完全相符。此为巴利文及本注解不同之处，故当加以深思。不同说法之阐述者各有各见，须酌采。
Mahāmoggallānasuttādivaṇṇanā niṭṭhitā. · 大摩嘎剌那经等注释完毕。
9. Sasaṅkhārasuttavaṇṇanā9. 有行经注释
§169
169. Navame sasaṅkhārena dukkhena kasirena adhimattapayogaṃ katvāva kilesaparinibbānadhammoti sasaṅkhāraparinibbāyī. Asaṅkhārena appayogena adhimattapayogaṃ akatvāva kilesaparinibbānadhammoti asaṅkhāraparinibbāyī. Dhammānusārī puggalo hi āgamanamhi kilese vikkhambhento appadukkhena akasirena akilamantova vikkhambhetuṃ sakkoti. Saddhānusārī puggalo pana dukkhena kasirena kilamanto hutvā vikkhambhetuṃ, tasmā dhammānusārissa pubbabhāgamaggakkhaṇe kilesacchedakaṃ ñāṇaṃ adandhaṃ tikhiṇaṃ sūraṃ hutvā vahati. Yathā nāma tikhiṇena asinā kadaliṃ chindantassa chinnaṭṭhānaṃ maṭṭhaṃ hoti, atisīghaṃ vahati, saddo na suyyati, balavavāyāmakiccaṃ na hoti, evarūpā dhammānusārino pubbabhāgabhāvanā hoti. Saddhānusārino pana pubbabhāgakkhaṇe kilesacchedakaṃ ñāṇaṃ dandhaṃ atikhiṇaṃ asūraṃ hutvā vahati. Yathā nāma kuṇṭhena asinā kadaliṃ chindantassa chinnaṭṭhānaṃ na maṭṭhaṃ hoti, atisīghaṃ na vahati, saddo suyyati, balavavāyāmakiccaṃ icchitabbaṃ hoti, evarūpā saddhānusārino pubbabhāgabhāvanā hoti. Evaṃ santepi nesaṃ kilesakkhaye nānattaṃ natthi, anavasesāva kilesā khīyanti.
169。第九，谓由行蕴强烈痛苦与强烈用力已尽时，称为行蕴灭绝。若由无为蕴与无强迫用力未尽时，称为无为蕴灭绝。行知情的人，在烦恼现起时，虽痛苦极重，却能承受，不被轻贪与轻蔑所覆。持信行的人，由于受苦极重而产生轻贪，也是可承受的。因此，在先行境界中，行知者具锋利坚定猛勇的断除烦恼之智；持信者则有钝重过度刚猛未锐的断烦恼智慧。如用锐利刀断芭蕉叶，断口光滑，迅速通过，声音不长，无费力动作，行知者修行之相是如此。持信者用钝刀断芭蕉叶，断口不平滑，不迅速通过，声音长久，又须努力，持信者修行如是。如此虽有分别，但烦恼断除皆成就，终究烦恼灭尽无余。
Sasaṅkhārasuttavaṇṇanā niṭṭhitā. · 有行经注释完毕。
10. Yuganaddhasuttavaṇṇanā10. 双连经注释
§170
170. Dasame samathapubbaṅgamaṃ vipassanaṃ bhāvetīti idaṃ samathayānikassa vasena vuttaṃ. So hi paṭhamaṃ upacārasamādhiṃ vā appanāsamādhiṃ vā uppādeti, ayaṃ samatho. So tañca taṃsampayutte ca dhamme aniccādīhi vipassati, ayaṃ vipassanā, iti paṭhamaṃ samatho, pacchā vipassanā. Tena vuccati ‘‘samathapubbaṅgamaṃ vipassanaṃ bhāvetī’’ti. Vipassanāpubbaṅgamaṃ samathaṃ bhāvetīti idaṃ pana vipassanāyānikassa vasena vuttaṃ. So taṃ vuttappakāraṃ samathaṃ asampādetvā pañcupādānakkhandhe aniccādīhi vipassati. Paṭhamo lokuttaramaggo nibbattatīti sotāpattimaggaṃ sandhāya vadati, lokiyamaggavaseneva vā imissā pāḷiyā attho veditabbo. Kathaṃ? Maggo sañjāyati, pubbabhāgiyo lokiyamaggo uppajjati. Āsevati nibbidānupassanāvasena. Bhāveti muccitukamyatāvasena. Bahulīkaroti paṭisaṅkhānupassanāvasena. Āsevati vā bhayatupaṭṭhānādiñāṇavasena. Bhāveti muccitukamyatādiñāṇavasena. Bahulīkaroti vuṭṭhānagāminivipassanāvasena. Saṃyojanāni pahīyanti. Anusayā byantī hontīti maggappaṭipāṭiyā pahīyanti byantī honti.
170。第十，谓以止为前导修习观，此为止观行者说法。彼先从近行安止三昧或正受定生起，名为止。止生起之法中，观察诸法无常等，此谓观。故先是止，后是观，故曰“以止为前导修习观”。反之以观为前导修止者，此为观行者说法。此则不先生止，而是于五取蕴无常等观察。初成世间外道，经由此道入涅槃，谓得须入定门之果。世间道亦如是，彼得道之义当以此理解。何以故？当道生起时，初现为世间道。伴著厌离观察之念而渐成，为欲离苦之生起，广增修习的观照。再伴恐惧等知而渐生，随之达人欲离苦知，广修止定。诸结皆断，习气灭尽，此谓得涅槃之道。
Dhammuddhaccaviggahitamānasanti obhāsādīsu ariyadhammoti pavattaṃ uddhaccaṃ vikkhepo dhammuddhaccaṃ , tena dhammuddhaccena vipassanāvīthito uggamanena virūpaṃ gahitaṃ pavattiyamānaṃ dhammuddhaccaviggahitamānasaṃ. Vuttañhetaṃ –
法觉悟而心动荡不宁，表现于光明显现等圣法内，即为心之动乱称法觉动乱。此动乱则是因随法觉动荡而起。故法觉动乱之心，于无常上观不明了现前实相。
‘‘Dhammuddhaccaviggahitamānasaṃ hoti, aniccato manasi karoti, obhāso uppajjati, obhāso dhammoti obhāsaṃ āvajjati, tato vikkhepo uddhaccaṃ, tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Dukkhato…pe… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Tathā aniccato manasikaroto ñāṇaṃ uppajjati…pe… pīti passaddhi sukhaṃ adhimokkho paggaho upaṭṭhānaṃ upekkhā nikanti uppajjati, nikanti dhammoti nikantiṃ āvajjati, tato vikkhepo uddhaccaṃ, tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Dukkhato…pe… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānātī’’ti (paṭi. ma. 2.6). Sesamettha uttānameva.
“法觉动乱之心，专注无常，光明生起，光明即法，因光明生动乱。继之动乱之心，观无常实相未明。于苦、无我实相亦未明。若心专注无常，则生起知见，生起喜悦、安静、乐受、强心、摄受与实相观照；生起不动心与离欲，安稳与安乐之法现起。此时又生动乱，动乱之心，则于无常、苦、无我实相未能现明。”（引《毗婆沙摩訶沙》二·六）此处仅列其题目而已。
Yuganaddhasuttavaṇṇanā niṭṭhitā. · 双连经注释完毕。
Paṭipadāvaggavaṇṇanā niṭṭhitā. · 道品注释完毕。