10. Maṇḍapeyyakathā
10. Maṇḍapeyyakathā10. 曼荼庇亚论
Maṇḍapeyyakathāvaṇṇanā
讲述清净圆满之义。
§238
238. Idāni tassa maggassa maṇḍapeyyattaṃ dassentena kathitāya bhagavato vacanekadesapubbaṅgamāya maṇḍapeyyakathāya apubbatthānuvaṇṇanā. Tattha maṇḍapeyyanti yathā sampannaṃ nimmalaṃ vippasannaṃ sappi sappimaṇḍoti vuccati, evaṃ vippasannaṭṭhena maṇḍo, pātabbaṭṭhena peyyaṃ. Yañhi pivitvā antaravīthiyaṃ patitā visaññino attano sāṭakādīnampi assāmikā honti, taṃ pasannampi na pātabbaṃ. Mayhaṃ pana idaṃ sikkhattayasaṅgahitaṃ sāsanabrahmacariyaṃ sampannattā nimmalattā vippasannattā maṇḍañca hitasukhāvahattā peyyañcāti maṇḍapeyyanti dīpeti. Maṇḍo peyyo etthāti maṇḍapeyyaṃ. Kiṃ taṃ? Sāsanabrahmacariyaṃ. Kasmā sikkhattayaṃ brahmacariyaṃ nāma? Uttamaṭṭhena nibbānaṃ brahmaṃ nāma, sikkhattayaṃ nibbānatthāya pavattanato brahmatthāya cariyāti brahmacariyanti vuccati. Sāsanabrahmacariyanti taṃyeva. Satthāsammukhībhūtoti idamettha kāraṇavacanaṃ. Yasmā pana satthā sammukhībhūto, tasmā vīriyapayogaṃ katvā pivathetaṃ maṇḍaṃ. Bāhirakañhi bhesajjamaṇḍaṃ vejjassa asammukhā pivantānaṃ pamāṇaṃ vā uggamananiggamanaṃ vā na jānāmāti āsaṅkā hoti. Vejjassa sammukhā pana vejjo jānissatīti nirāsaṅkā pivanti. Evamevaṃ amhākañca dhammassāmī satthā sammukhībhūtoti vīriyaṃ katvā pivathāti maṇḍapāne sanniyojeti. Diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ anusāsatīti satthā. Apica ‘‘satthā bhagavā satthavāho’’tiādinā (mahāni. 190) niddesanayenapettha attho veditabbo. Sandissamāno mukho bhūtoti sammukhībhūto.
今当阐述之前世尊所说圣道中心，即清净圆满之法缘释义。所谓清净圆满，犹如完备的清净、明净、坚实之胶合，称为圆满胶合。圆满者，于明净之处为圆满，于可饮受之处为胶合。饮用后堕入中道者，即体验自心罪染诸毒之一切染污均为令人厌患之境；此种心不可饮用。于我而言，此行为戒学集合之圣法行持，具足清净，圆满且圆满带来安乐与利益，即称圆满胶合。何谓圆满胶合？即圣法之行。何以戒学法名戒学有情之圣行？由此至高境界称涅槃真法，戒学以达到涅槃真法之义运行，即称圣行。所谓圣行，即是依教奉行、临诸善法而行。既然导师亲临前，即当精进于戒学宜饮用戒之清净之法。外有医师所饮药水，未临师者，不知用量、出入；然而医师亲临，医者自知如何饮用。正如我等法主导师亲临，因而应精进饮受戒行，此即饮受清净圆满戒法联系之义。导师亦如实教诲诸见谛、相应诸法实义。我等正与导师同在，故应精进亲饮戒戒法，此为圆满胶合。
Maṇḍapeyyaniddese tidhattamaṇḍoti tidhābhāvo tidhattaṃ. Tidhattena maṇḍo tidhattamaṇḍo, tividhena maṇḍoti attho. Satthari sammukhībhūteti idaṃ sabbākāraparipuṇṇamaṇḍattayadassanatthaṃ vuttaṃ. Parinibbutepi pana satthari ekadesena maṇḍattayaṃ pavattatiyeva. Teneva cassa niddese ‘‘satthari sammukhībhūte’’ti avatvā katamo desanāmaṇḍotiādi vuttanti veditabbaṃ.
所谓圆满胶合之说明，犹如三种实际圆满，即三种依相圆满。依据此三种圆满而成清净圆满。此义即导师亲临之圆满显现。尽管导师已灭尽一分烦恼，唯独圆满是以一，由此第三义言“导师亲临”为此因缘。此中教授之圆满义，是当知也。
Desanāmaṇḍoti dhammadesanā eva maṇḍo. Paṭiggahamaṇḍoti desanāpaṭiggāhako eva maṇḍo. Brahmacariyamaṇḍoti maggabrahmacariyameva maṇḍo.
教授之圆满即是法之教授圆满。承受之圆满即为教法承受之圆满。圣行圆满就是道行圆满。
Ācikkhanāti desetabbānaṃ saccādīnaṃ imāni nāmānīti nāmavasena kathanā. Desanāti dassanā. Paññāpanāti jānāpanā, ñāṇamukhe ṭhapanā vā. Āsanaṃ ṭhapento hi ‘‘āsanaṃ paññāpetī’’ti vuccati. Paṭṭhapanāti paññāpanā, pavattanāti attho, ñāṇamukhe ṭhapanā vā. Vivaraṇāti vivaṭakaraṇaṃ, vivaritvā dassanāti attho. Vibhajanāti vibhāgakiriyā, vibhāgato dassanāti attho. Uttānīkammanti pākaṭabhāvakaraṇaṃ. Atha vā ācikkhanāti desanādīnaṃ channaṃ padānaṃ mūlapadaṃ. Desanādīni cha padāni tassa atthavivaraṇatthaṃ vuttāni. Tattha desanāti ugghaṭitaññūnaṃ vasena saṅkhepato paṭhamaṃ uddesavasena desanā. Ugghaṭitaññū hi saṅkhepena vuttaṃ paṭhamaṃ vuttañca paṭivijjhanti. Paññāpanāti vipañcitaññūnaṃ vasena tesaṃ cittatosanena buddhinisānena ca paṭhamaṃ saṅkhittassa vitthārato niddesavasena paññāpanā. Paṭṭhapanāti tesaṃyeva niddiṭṭhassa niddesassa paṭiniddesavasena vitthārataravacanena paññāpanā. Vivaraṇāti niddiṭṭhassāpi punappunaṃ vacanena vivaraṇā. Vibhajanāti punappunaṃ vuttassāpi vibhāgakaraṇena vibhajanā. Uttānīkammanti vivaṭassa vitthārataravacanena, vibhattassa ca nidassanavacanena uttānīkaraṇaṃ. Ayaṃ desanā neyyānampi paṭivedhāya hoti. Yevāpanaññepi kecīti piyaṅkaramātādikā vinipātikā gahitā. Viññātāroti paṭivedhavasena lokuttaradhammaṃ viññātāro. Ete hi bhikkhuādayo paṭivedhavasena dhammadesanaṃ paṭiggaṇhantīti paṭiggahā. Ayamevātiādīni paṭhamañāṇaniddese vuttatthāni. Ariyamaggo nibbānena saṃsandanato brahmatthāya cariyāti brahmacariyanti vuccati.
宣示，谓将当教导诸圣真理名称。“教导”即示现。“显说”即知晓示现，或立于智慧之中。人设座而说：“示座乃在智慧中。”。“立示”是明示，展开说明。“详细”即作具体注解，解释昭彰。“划分”即分门别类地教导。展开说明即是公开表露。此称教导，适用于入门及深入教学。且亦有遮蔽教义、秘传教义名称。释义中对教导之六种名称皆有说明。教导为向开悟者简略显现、入门级义旨的讲说。开悟者即以修习觉知、慧解，乐于受教。诸比库等皆依此教导而承受法义，此即所谓承受。诸此义皆出于初识智慧之说明。圣道因通达涅槃而行故为圣行。
§239
239. Idāni adhimokkhamaṇḍotiādīhi tasmiṃ maggakkhaṇe vijjamānāni indriyabalabojjhaṅgamaggaṅgāni maṇḍapeyyavidhāne yojetvā dasseti. Tattha adhimokkhamaṇḍoti adhimokkhasaṅkhāto maṇḍo. Kasaṭoti pasādavirahito āvilo. Chaḍḍetvāti samucchedavasena pahāya. Saddhindriyassa adhimokkhamaṇḍaṃ pivatīti maṇḍapeyyanti saddhindriyato adhimokkhamaṇḍassa anaññattepi sati aññaṃ viya katvā vohāravasena vuccati, yathā loke nisadapotako nisadapotasarīrassa anaññattepi sati nisadapotassa sarīranti vuccati, yathā ca pāḷiyaṃ ‘‘phusitatta’’ntiādīsu dhammato anaññopi bhāvo añño viya vutto, yathā ca aṭṭhakathāyaṃ ‘‘phusanalakkhaṇo phasso’’tiādīsu (dha. sa. aṭṭha. 1 dhammuddesavāra phassapañcamakarāsivaṇṇanā) dhammato anaññampi lakkhaṇaṃ aññaṃ viya vuttaṃ, evamidanti veditabbaṃ . Pivatīti cettha taṃsamaṅgipuggaloti vuttaṃ hoti. Taṃsamaṅgipuggalo taṃ maṇḍaṃ pivatīti katvā tena puggalena so maṇḍo pātabbato maṇḍapeyyaṃ nāma hotīti vuttaṃ hoti. ‘‘Maṇḍapeyyo’’ti ca vattabbe ‘‘maṇḍapeyya’’nti liṅgavipallāso kato. Sesānampi iminā nayena attho veditabbo. Apubbesu pana pariḷāhoti pīṇanalakkhaṇāya pītiyā paṭipakkho kilesasantāpo. Duṭṭhullanti upasamapaṭipakkho kilesavasena oḷārikabhāvo asantabhāvo. Appaṭisaṅkhāti paṭisaṅkhānapaṭipakkho kilesavasena asamavāhitabhāvo.
又于入灭前之时，世尊将感知种种根、感官之力、觉支和道行诸集，结合成清净圆满法义以显示之。所谓「彻底灭尽圆满」，即完全净除之圆满。所谓“不杂乱”，是指离一切尘垢烦恼之清净明净。所谓“舍断”，即断除、断灭之义。谓依信根力以饮服戒法之清净，不杂于执著，即成圆满胶合。此戒学圆满法如同世界中鸽子之体，虽无他体依然称为鸽身；戒除不善执著，不杂其他妄想之法，即是此戒学圆满。此处‘饮服’，指感受圆满法者。饮服圆满由人修习故称清净圆满。称之「圆满胶合者」，即圆满之所居处。此义亦详述：先天烦恼是痛苦之缘，欲恶为其所对境。恶意镇定即烦恼之息。无反思即无相应道理配合，善恶不均之状。
§240
240. Puna aññena pariyāyena maṇḍapeyyavidhiṃ niddisitukāmo atthi maṇḍotiādimāha. Tattha tatthāti tasmiṃ saddhindriye. Attharasotiādīsu saddhindriyassa adhimuccanaṃ attho, saddhindriyaṃ dhammo, tadeva nānākilesehi vimuttattā vimutti, tassa atthassa sampatti attharaso. Tassa dhammassa sampatti dhammaraso. Tassā vimuttiyā sampatti vimuttiraso. Atha vā atthapaṭilābharati attharaso, dhammapaṭilābharati dhammaraso, vimuttipaṭilābharati vimuttiraso. Ratīti ca taṃsampayuttā, tadārammaṇā vā pīti. Iminā nayena sesapadesupi attho veditabbo. Imasmiṃ pariyāye maṇḍassa peyyaṃ maṇḍapeyyanti attho vutto hoti.
【第240段】又有一种不同的表达方式，用于描述“受法汇聚”的状态，称之为“受法汇聚”的仪式。这里所言“那里”、“这里”等，指的是在此教法中说的「感官受」之义。在“受法”等词中，是指出感官的最高专注、极致，即感官的本质。感官乃是法，正是由各种污垢的解脱导致解脱状态，这种状态的成熟就是“感官之果味”。该法的成熟即是“法之果味”。以此解脱的成熟可称为“解脱之果味”。或者感官果味反映意义，即感官之味，法果味反映意义，即法之味，解脱果味反映意义，即解脱之味。这些名词连带着“喜”，亦或是随眷属；“喜”则为其境界所缘之果。如是理路下，尚余词义亦应如此解。在此表达方式中，“感官汇聚”称为“受法汇聚”。
Evaṃ indriyādibodhipakkhiyadhammapaṭipāṭiyā indriyabalabojjhaṅgamaggaṅgānaṃ vasena maṇḍapeyyaṃ dassetvā puna ante ṭhitaṃ brahmacariyamaṇḍaṃ dassento maggassa padhānattā maggaṃ pubbaṅgamaṃ katvā uppaṭipāṭivasena maggaṅgabojjhaṅgabalaindriyāni dassesi . Ādhipateyyaṭṭhena indriyā maṇḍotiādayo yathāyogaṃ lokiyalokuttarā maṇḍā. Taṃ heṭṭhā vuttanayena veditabbaṃ. Tathaṭṭhena saccā maṇḍoti ettha pana dukkhasamudayānaṃ maṇḍattābhāvā mahāhatthipadasutte (ma. ni. 1.300) viya saccañāṇāni saccāti vuttanti veditabbaṃ.
【第241段】如是按照由感官等组成的觉悟功德法的修习，通过感官力、觉支力及四圣道的修习之路，示现其汇聚状态，随后又显现立于终点处的梵行汇聚，以此作为修道主轴，先行了一条道路，按观照而守持，示现由道的功德、觉支、力量及感官所成的道路。由主宰力所感知的感官汇聚等，依次分别呈现世出世间的各种汇聚。下文应由对文中名称的解说来认识究竟。如是处谓“谛汇聚”，此处具体指苦集灭道四圣谛中“集”的聚集之薄弱，正如《大象足经》(ma. ni. 1.300)所说，谛之知见就称为“谛”，应于此体会而知。
Saddhammappakāsiniyā paṭisambhidāmagga-aṭṭhakathāya · 《正法显现论》无碍解道注疏之
Maṇḍapeyyakathāvaṇṇanā niṭṭhitā. · 曼荼庇亚论释毕。
Niṭṭhitā ca mahāvaggavaṇṇanā. · 大品释毕。