3. Abhisamayakathā
3. Abhisamayakathā3. 现观论
Abhisamayakathāvaṇṇanā现观论说注释
§19
19.
Idāni iddhikathānantaraṃ paramiddhibhūtaṃ abhisamayaṃ dassentena kathitāya abhisamayakathāya apubbatthānuvaṇṇanā. Tattha abhisamayoti saccānaṃ abhimukhena samāgamo, paṭivedhoti attho. Kenaabhisametīti kiṃ vuttaṃ hoti? ‘‘Evaṃ mahatthiyo kho, bhikkhave, dhammābhisamayo’’tiādīsu (saṃ. ni. 2.74) suttapadesu yo so abhisamayoti vutto, tasmiṃ abhisamaye vattamāne abhisametā puggalo kena dhammena saccāni abhisameti, abhimukho hutvā samāgacchati, paṭivijjhatīti vuttaṃ hotīti. Ayaṃ tāva codakassa pucchā. Cittena abhisametīti cittaṃ vinā abhisamayābhāvato tathā vissajjanaṃ. Hañcītiādi puna codanā. Hañci yadīti attho. ‘‘Cittenā’’ti vuttattā tena hi aññāṇī abhisametīti āha. Na aññāṇī abhisametīti cittamatteneva abhisamayābhāvato paṭikkhepo. Ñāṇena abhisametīti paṭiññā. Puna hañcītiādi ‘‘ñāṇenā’’ti vuttattā aññāṇī acittakoti codanā. Na acittako abhisametīti acittakassa abhisamayābhāvato paṭikkhepo. Cittena cātiādi paṭiññā. Puna hañcītiādi sabbacittañāṇasādhāraṇavasena codanā. Sesacodanāvissajjanesupi eseva nayo.
现在，神通说法之后，继而说起由高级神通所成之证悟境界，即所谓证悟说法之初步叙述。此处「证悟」意指「真理面前的相会」，谓之知晓理义。何谓证悟呢？经中如《相应部·二·七十四》所载：“诸法证悟甚为广大”，即此所谓证悟者，是人在证悟之时，借何法理得以真理相会，从而实现相应，会合与领会的含义。此即向发问者所回答。所谓以心证悟，即因无心不能证悟，心若放逸亦无法证悟。再而言之，因心而证悟，即向非智者说「我证悟」。非智者非心者，即因心之无有故而排除证悟。依智慧证悟，则为了解。复次所谓「因智慧而证悟」者，含意为非心者，乃向发问者说明非心者无法证悟。因心而证悟，即表明知识的觉知。再者所谓依全部心智之智慧规范而发问的指示，消除余种指示亦依此理。
Parato pana kammassakatacittena ca ñāṇena cāti kammassakā sattāti evaṃ kammassakatāya pavattacittena ca ñāṇena ca. Saccānulomikacittena ca ñāṇena cāti saccapaṭivedhassa anukūlattā saccānulomikasaṅkhātena vipassanāsampayuttacittena ca vipassanāñāṇena ca. Kathanti yathā abhisamayo hoti, tathā kathetukamyatā pucchā. Uppādādhipateyyanti yasmā cittassa uppāde asati cetasikānaṃ uppādo natthi. Ārammaṇaggahaṇañhi cittaṃ tena saha uppajjamānā cetasikā kathaṃ ārammaṇe aggahite uppajjissanti. Abhidhammepi cittuppādeneva cetasikā vibhattā, tasmā maggañāṇassa uppāde adhipatibhūtaṃ cittanti attho. Ñāṇassāti maggañāṇassa. Hetu paccayo cāti janako ca upatthambhako ca. Taṃsampayuttanti tena ñāṇena sampayuttaṃ. Nirodhagocaranti nibbānārammaṇaṃ. Dassanādhipateyyanti sesānaṃ dassanakiccābhāvā nibbānadassane adhipatibhūtaṃ. Cittassāti maggasampayuttacittassa. Taṃsampayuttanti tena cittena sampayuttaṃ.
他方言之，是借作业主导之心和智慧说，但谓业主之存在，即是行者连带心和智慧之所表现。亦是随喜顺从真理观察之心配合真理观察之智慧所成，并带有内省之智慧。所谓说法为证悟，乃为叙述欲求所问。所谓生起之主，是指因心有生，心所生之行无法生起。由于入境聚集，心连带生起之心所如何能在入境上生呢？阿毗达摩所说正是此理，因心生起而分化心所，故觉悟之道理生起主为心。所谓智慧即觉悟之道。因缘和合，即为因、缘及支撑。此因缘之有，即随此智慧合流。所谓无漏之境，是涅槃的根本。所谓观察之主，意指无余观察行为之消失，涅槃的见证根本。所谓心者，是与道相联之心。因缘相联，即与此心相联。
§20
20.
Yasmā etampi pariyāyaṃ, na kevalaṃ cittañāṇehiyeva abhisamayo, atha kho sabbepi maggasampayuttacittacetasikā dhammā saccābhisamayakiccasādhanavasena abhisamayo nāma honti, tasmā tampi pariyāyaṃ dassetukāmo kiṃ nu ettakoyeva abhisamayoti pucchitvā na hīti taṃ vacanaṃ paṭikkhipitvā lokuttaramaggakkhaṇetiādimāha. Dassanābhisamayoti dassanabhūto abhisamayo. Esa nayo sesesupi. Saccāti saccañāṇāni. Maggañāṇameva nibbānānupassanaṭṭhena vipassanā. Vimokkhoti maggavimokkho. Vijjāti maggañāṇameva. Vimuttīti samucchedavimutti. Nibbānaṃ abhisamīyatīti abhisamayo, sesā abhisamenti etehīti abhisamayā.
因知此义，非唯心及智慧之集成为证悟，而是所有与道相联的心及心所等法，皆为修持证悟之资具，因此名为证悟。故今又欲所示，所以问及此类证悟之义否定，拒绝此言，而宣说此为超世间之道之现象等。所谓观察证悟，即缘观察而生的证悟。其理则涵盖一切。所谓真理，即真理之智慧。所谓道之智慧，乃借由观照涅槃之处所得慧。所谓解脱，即道之解脱。所谓知，即道之智慧。所谓解脱，乃断尽之解脱。名为涅槃证悟，即为证悟者，余者称之为证悟。
§21
21.
Puna maggaphalavasena abhisamayaṃ bhinditvā dassetuṃ kiṃ nūtiādimāha. Phalakkhaṇe panettha yasmā samucchedanaṭṭhena khaye ñāṇaṃ na labbhati, tasmā paṭippassaddhaṭṭhena anuppāde ñāṇanti vuttaṃ. Sesaṃ pana yathānurūpaṃ veditabbanti. Idāni yasmā kilesappahāne sati abhisamayo hoti, abhisamaye ca sati kilesappahānaṃ hoti, tasmā codanāpubbaṅgamaṃ kilesappahānaṃ dassetukāmo yvāyantiādimāha. Tattha yvāyanti yo ayaṃ maggaṭṭho ariyapuggalo. Evamādikāni panettha cattāri vacanāni codakassa pucchā. Puna atīte kilese pajahatīti idaṃ codanāya okāsadānatthaṃ vissajjanaṃ. Khīṇanti bhaṅgavasena khīṇaṃ. Niruddhanti santānavasena punappunaṃ anuppattiyā niruddhaṃ. Vigatanti vattamānakkhaṇato apagataṃ. Vigametīti apagamayati. Atthaṅgatanti abhāvaṃ gataṃ. Atthaṅgametīti abhāvaṃ gamayati. Tattha dosaṃ dassetvā na atīte kilese pajahatīti paṭikkhittaṃ. Anāgatacodanāya ajātanti jātiṃ appattaṃ. Anibbattanti sabhāvaṃ appattaṃ. Anuppannanti uppādato pabhuti uddhaṃ na paṭipannaṃ. Apātubhūtanti paccuppannabhāvena cittassa apātubhūtaṃ. Atītānāgate pajahato pahātabbānaṃ natthitāya aphalo vāyāmo āpajjatīti tadubhayampi paṭikkhittaṃ. Ratto rāgaṃ pajahatīti vattamānena rāgena ratto tameva rāgaṃ pajahati. Vattamānakilesesupi eseva nayo. Thāmagatoti thirasabhāvaṃ gato. Kaṇhasukkāti akusalā ca kusalā ca dhammā yuganaddhā samameva vattantīti āpajjatīti attho. Saṃkilesikāti evaṃ saṃkilesānaṃ sampayuttabhāve sati saṃkilese niyuttā maggabhāvanā hotīti āpajjatīti attho. Evaṃ paccuppanne pajahato vāyāmena saddhiṃ pahātabbānaṃ atthitāya saṃkilesikā ca maggabhāvanā hoti, vāyāmo ca aphalo hoti. Na hi paccuppannānaṃ kilesānaṃ cittavippayuttatā nāma atthīti.
又为使道果之证悟现起而分离示现，曰何？已有文云：于灭尽处不生慧，故于平和处生慧。其余义理亦当如此了知。今因于烦恼断除而起证悟，且于证悟中亦有烦恼破除，故问引之曰：烦恼破除者，由何而起？答曰：烦恼者，是圣人之道砥柱。此文所说有四义，乃对发问的答复。更谓曾经断除烦恼者，意为破除凡夫之烦恼方已。所谓断尽，乃指反复断除因缘所致、不断循环的烦恼。犹如天明夜灭，明知夜破灭而复明。由已有余波而渐次消减；由已去而不复生，谓之灭尽。又例如放逸为躁，言其本质之异。诸不善与善法，常相应用而起，谓之放逸。所谓染污，乃指与烦恼相联的存在，因而说烦恼熄灭时同时断除染污。由此，当现断除危险烦恼、非未来烦恼。断除盛怒贪爱者，乃谓当时现行之爱不起，而断除之。对现行染污亦当如此了知。所谓定止，谓其静觉。所谓迸离，谓无碍离去。谓其无碍，是入本质相的无碍。此处破烦恼，非曾断除而否定先前内涵。且未来针对生起之烦恼断除亦当分别。现行断除，谓断于当下心所。破坏，谓已坏之意。胜解，谓断除含义。此处断除怒者，非否定过去已断。为断未来烦恼，言生起被断者。而非已生者得名。未生，谓未曾生起。非生，谓性质未产生。未发，谓未升起、非现行。未堕，谓无生灭之心。断过去与未来、非现起故劝令断除。破坏嗔恚者当生起而令断除。依现行烦恼亦同法则。所谓安住，谓实常本质已入不动。所谓如暗与如乐，谓善不善法相应流转。所谓染污，谓烦恼染著之合相。由于如是与现行断除烦恼共合，故成道之修习。是为断除烦恼共，然后道成就，且努力虽有无果。恶难现住之烦恼心不净，谓烦恼非断除也。
Na hīti catudhā vuttassa vacanassa paṭikkhepo. Atthīti paṭijānanaṃ. Yathā kathaṃ viyāti atthibhāvassa udāharaṇadassanatthaṃ pucchā. Yathā atthi, taṃ kena pakārena viya atthi, kiṃ viya atthīti attho. Seyyathāpīti yathā nāma. Taruṇarukkhoti phaladāyakabhāvadīpanatthaṃ taruṇaggahaṇaṃ. Ajātaphaloti phaladāyakattepi sati phalaggahaṇato purekālaggahaṇaṃ. Tamenanti taṃ rukkhaṃ. Enanti nipātamattaṃ, taṃ etanti vā attho. Mūlaṃ chindeyyāti mūlato chindeyya. Ajātaphalāti ajātāni phalāni. Evamevanti evaṃ evaṃ. Uppādo pavattaṃ nimittaṃ āyūhanāti catūhipi paccuppannakhandhasantānameva vuttaṃ. Yasmiñhi khandhasantāne yaṃ yaṃ maggañāṇaṃ uppajjati, tena tena maggañāṇena pahātabbānaṃ kilesānaṃ taṃ khandhasantānaṃ abījaṃ hoti, tassa abījabhūtattā tappaccayā te te kilesā anuppannā eva na uppajjanti. Ādīnavaṃ disvāti aniccādito ādīnavaṃ disvā. Anuppādotiādīhi catūhi nibbānameva vuttaṃ. Cittaṃ pakkhandatīti maggasampayuttaṃ cittaṃ pakkhandati. Hetunirodhā dukkhanirodhoti kilesānaṃ bījabhūtassa santānassa anuppādanirodhā anāgatakkhandhabhūtassa dukkhassa hetubhūtānaṃ kilesānaṃ anuppādanirodho hoti. Evaṃ dukkhassa hetubhūtakilesānaṃ anuppādanirodhā dukkhassa anuppādanirodho hoti. Evaṃ kilesappahānayuttisabbhāvato eva atthi maggabhāvanātiādimāha. Aṭṭhakathāyaṃ (visuddhi. 2.832) pana ‘‘etena kiṃ dīpitaṃ hoti? Bhūmiladdhānaṃ kilesānaṃ pahānaṃ dīpitaṃ hoti. Bhūmiladdhā pana kiṃ atītā anāgatā, udāhu paccuppannāti? Bhūmiladdhuppannāyeva nāmā’’ti vatvā kathitakilesappahānassa vitthārakathā sutamayañāṇakathāya maggasaccaniddesavaṇṇanāyaṃ vuttanayeneva veditabbā, idha pana maggañāṇena pahātabbā kilesāyeva adhippetāti.
不否定四种说法，谓彼语为否定。所谓义，即承认其解。献信者问，其义如何差别，或举比喻。比如说，若果有，此物如何似之，若无，则为何意？如是所说。树苗意指有结果之树的幼苗。未生果者，谓亦指果已未生之前之苗。此苗为彼树。此名谓之。根深植即从根部折断。未生果者，谓未曾结实之果实。恒如上述。所谓生起、兴起、缘起，乃四合依现象。即于四合中每一合会生起之道智慧，皆为所应断除烦恼之种子。因种子断除，若有因缘，烦恼即未生。谓见本难则为无常之初患。谓不生，是借上述四者说涅槃。谓心转变，是随道心转。谓缘故、灭故，谓断除烦恼种子之因果。谓苦、灭苦，谓烦恼为苦之因，断苦即断烦恼因。由彼烦恼种子之根灭，苦因灭。故谓断烦恼即断苦因。故烦恼破除实为成就道之本。又《论书·清净篇·二八三二》言：何谓燃灯？为地之烦恼断除而燃。所谓地，即乃过去与未来与当前。曰当现今地。论书言烦恼断除乃焰燃，不现前烦恼因故。由此于道之智慧破除烦恼者为主因。
Abhisamayakathāvaṇṇanā niṭṭhitā. · 现观论释已完结。