9. Maggakathā
9. Maggakathā九、道论
Maggakathāvaṇṇanā
道之论说
§237
237. Idāni tesaṃ tiṇṇaṃ vipallāsānaṃ pahānakaraṃ ariyamaggaṃ dassentena kathitāya maggakathāya apubbatthānuvaṇṇanā. Tattha maggoti kenaṭṭhena maggoti yo buddhasāsane maggoti vuccati, so kenaṭṭhena maggo nāma hotīti attho. Micchādiṭṭhiyā pahānāyātiādīsu dasasu pariyāyesu paṭhamo paṭhamo tassa tassa maggaṅgassa ujuvipaccanīkavasena vutto. Maggo ceva hetu cāti tassa tassa kiccassa karaṇāya paṭipadaṭṭhena maggo, sampāpakaṭṭhena hetu. Tena maggassa paṭipadaṭṭho sampāpakaṭṭho ca vutto hoti. ‘‘Ayaṃ maggo ayaṃ paṭipadā’’tiādīsu (saṃ. ni. 5.5, 48) hi paṭipadā maggo, ‘‘maggassa niyyānaṭṭho hetuṭṭho’’tiādīsu (paṭi. ma. 2.8) sampāpako hetu. Evaṃ dvīhi dvīhi padehi ‘‘maggoti kenaṭṭhena maggo’’ti pucchāya vissajjanaṃ kataṃ hoti. Sahajātānaṃ dhammānaṃ upatthambhanāyāti attanā sahajātānaṃ arūpadhammānaṃ sahajātaaññamaññanissayādibhāvena upatthambhanabhāvāya. Kilesānaṃ pariyādānāyāti taṃtaṃmaggavajjhānaṃ vuttāvasesakilesānaṃ khepanāya. Paṭivedhādivisodhanāyāti ettha yasmā ‘‘ko cādi kusalānaṃ dhammānaṃ, sīlañca suvisuddhaṃ diṭṭhi ca ujukā’’ti (saṃ. ni. 5.369, 381) vacanato sīlañca diṭṭhi ca saccapaṭivedhassa ādi. So ca ādimaggakkhaṇe visujjhati. Tasmā ‘‘paṭivedhādivisodhanāyā’’ti vuttaṃ. Cittassa adhiṭṭhānāyāti sampayuttacittassa sakakicce patiṭṭhānāya. Cittassa vodānāyāti cittassa parisuddhabhāvāya. Visesādhigamāyāti lokiyato visesapaṭilābhāya. Uttari paṭivedhāyāti lokiyato uttari paṭivijjhanatthāya. Saccābhisamayāyāti catunnaṃ saccānaṃ ekābhisamayāya kiccanipphattivasena ekapaṭivedhāya. Nirodhe patiṭṭhāpanāyāti cittassa vā puggalassa vā nibbāne patiṭṭhāpanatthāya. Sakadāgāmimaggakkhaṇādīsu aṭṭha maggaṅgāni ekato katvā taṃtaṃmaggavajjhakilesappahānaṃ vuttaṃ. Evaṃ vacane kāraṇaṃ heṭṭhā vuttameva. Yasmā uparūparimaggenāpi suṭṭhu ādivisodhanā suṭṭhu cittavodānañca hoti, tasmā tānipi padāni vuttāni.
现今对三种坏别的断除圣道的示现，以及关于道的说法进行了前文的详尽注释。在此，道为何被称为道？即世尊教法中所谓的道，是指具何内涵，这便是其义。首先，从断除邪见等十种分别说起，这些分别称为每一圣道的正直相反面。道既是因缘，即各业之行为所彼此促成的道，即成就之因。故而，道之路径与成就之因均被指出。此中，路径指“此即道，此即路径”等说法，成就之因指“道之果之因”等表达。因此，对于“道为何被称道”之问，回答已明。自性相缘诸法之支持，是指诸无形之法相依相资而生。烦恼束缚，是指针对该道所论述的烦恼断绝。净彻清净，是指于此处“何为善法、戒净，见正直”等言，戒与见乃真谛之根本，是最初之道。如此，称为“净彻清净”者。又“心之占据”，指联结心之自立；“心之明了”，指心之清净境地；“特别所获”，是指世间的特定利益；“更进之断除”，是针对世间更高层次了达；“真谛之具现”，是指四圣谛中一谛的确立；“于灭寂之立定”，是指心或人格于涅槃之坚定安住。从一果道界起，即起立八支道为整体，从而说断烦恼、断束缚。由此可知，道的因果关系与内涵，皆有明确论述。且因为顶上道亦具净化及心净境界，故同样论及这些表达。故此各词皆已论及。
Dassanamaggotiādīhi yāva pariyosānā tassa dhammassa lakkhaṇavasena maggaṭṭho vutto. Tāni sabbānipi padāni abhiññeyyaniddese vuttatthāneva. Evamettha yathāsambhavaṃ lokiyalokuttaro maggo niddiṭṭho. Hetuṭṭhena maggoti ca aṭṭhaṅgiko maggo niddiṭṭho. Nippariyāyamaggattā cassa puna ‘‘maggo’’ti na vuttaṃ. Ādhipateyyaṭṭhena indriyāti ādīni ca indriyādīnaṃ atthavasena vuttāni, na maggaṭṭhavasena. Saccānīti cettha saccañāṇāni. Sabbepi te dhammā nibbānassa paṭipadaṭṭhena maggo. Ante vuttaṃ nibbānaṃ pana saṃsāradukkhābhibhūtehi dukkhanissaraṇatthikehi sappurisehi maggīyati gavesīyatīti maggoti vuttanti veditabbanti.
见道诸说至教法终结时被称为道之标识。诸说全部皆为显现此义而起。如此乃见到的一切世间与出世间之道。因所成之因，道即八正道也。非已圆满之道，则不称为道。统摄为主之根性、根类等由根之意义加以说明，我们非以道之正性说明之。此处所称“真”，乃指真知。诸法无一不为涅槃之道。涅槃为尽处，然于万苦被染众生中，得涅槃者唯有善人探求者，故此称为道者，理应如是分明了知。
Maggakathāvaṇṇanā niṭṭhitā. · 道论的解释完毕。