4. Vivekakathā
4. Vivekakathā四、远离论
Vivekakathāvaṇṇanā远离论注释
§22
22. Idāni pahānāvasānāya abhisamayakathāya anantaraṃ pahānākāraṃ dassentena kathitāya suttantapubbaṅgamāya vivekakathāya apubbatthānuvaṇṇanā. Tattha suttante tāva ye kecīti anavasesapariyādānaṃ. Balakaraṇīyāti ūrubalena bāhubalena kattabbā. Kammantāti dhāvanalaṅghanakasanavapanādīni kammāni. Karīyantīti balavantehi karīyanti. Sīlaṃ nissāyāti catupārisuddhisīlaṃ nissayaṃ katvā. Bhāvetīti bhinnasīlassa bhāvanābhāvato idha pana lokiyalokuttarā maggabhāvanā adhippetāti. Vivekanissitanti tadaṅgavivekaṃ samucchedavivekaṃ nissaraṇavivekaṃ nissitaṃ. Vivekoti vivittatā. Ayañhi ariyamaggabhāvanānuyutto yogī vipassanākkhaṇe kiccato tadaṅgavivekanissitaṃ, ajjhāsayato nissaraṇavivekanissitaṃ, maggakkhaṇe kiccato samucchedavivekanissitaṃ, ārammaṇato nissaraṇavivekanissitaṃ bhāveti. Esa nayo virāganissitādīsu. Vivekoyeva hi virajjanaṭṭhena virāgo, nirodhaṭṭhena nirodho, vosajjanaṭṭhena vosaggo. Atha vā kilesehi vivittattā viveko, kilesehi virattattā virāgo, kilesānaṃ niruddhattā nirodho, kilesānañca pariccattattā vissaṭṭhattā, nibbānecattassa ca vissaṭṭhattā vosaggo. Vosaggo pana duvidho pariccāgavosaggo ca pakkhandanavosaggo ca. Tattha pariccāgavosaggoti vipassanākkhaṇe tadaṅgavasena, maggakkhaṇe samucchedavasena kilesappahānaṃ. Pakkhandanavosaggoti vipassanākkhaṇe tanninnabhāvena, maggakkhaṇe ārammaṇakaraṇena nibbānapakkhandanaṃ. Tadubhayampi imasmiṃ lokiyalokuttaramissake atthavaṇṇanānaye vaṭṭati. Tathā hi ayaṃ sammādiṭṭhiādīsu ekeko dhammo yathāvuttena pakārena kilese ca pariccajati, nibbānañca pakkhandati. Vosaggapariṇāminti iminā pana sakalena vacanena vosaggatthaṃ pariṇāmitaṃ pariṇataṃ, paripaccitaṃ paripakkañcāti vuttaṃ hoti. Ayampi ariyamaggabhāvanānuyutto bhikkhu yathā sammādiṭṭhiādīsu ekeko dhammo kilesapariccāgavosaggatthañca nibbānapakkhandanavosaggatthañca paripaccati, yathā ca paripakko hoti, tathā naṃ bhāveti.
22. 现在，为了断除执著而获得禅定的说法之后，紧接着就由表现断除形态的方式加以说明，即对经文前行所说的出离的阐述。这里所说的经文，指的则是无余断的教诲。所谓“力行”，即以臂膀的力量，勇猛地精进。“业”，是指奔走、跳跃、行走、谈话等行为。“行”，是由强健之人来行持。“依止戒”，指依止清净的四念处戒。“修习”，这里因戒不相应而无修习，但在此则专指世间及出世间的圣道修持。所谓依止出离，即依止感官超越、断除生灭现象、解脱出离的境界。所谓出离，即是离别、断绝、出离。正因修习圣道时，习禅时必须断除分别，依止根本的断除出离；在禅定中，习禅时依止断绝生灭的分别；在观行时，习定时依止出离而修。因此此理专为无染、无漏而分别：无染所住即无染，无漏所住即无漏，无漏所断即涅槃的断无存；对此处无存即有余脱除，名为解脱。解脱分两种，一是舍离解脱，一是断除解脱。所谓舍离解脱，即禅定时依据断除根本，修习断除烦恼；断除解脱，即禅定时因烦恼不起而达成涅槃的真正断尽。以上二者，就世间与出世间超越圣道的功德与意义来说，打成一片。正如在正见等法中，唯有此一法门如实显现，舍离烦恼，断除烦恼，成就涅槃。所谓“解脱变迁”，是指以此整体言之，为舍离的解脱功德所转变，成熟，周成。由此，配合圣道修习的比库，遂依正见等诸法，从舍离烦恼的解脱功德，以及涅槃废除烦恼的解脱功德而周成，逐步修行。
§23
23.Bījagāmabhūtagāmāti ettha mūlabījaṃ khandhabījaṃ aggabījaṃ phaḷubījaṃ bījabījanti (pāci. 91) pañcavidhaṃ bījaṃ, bījagāmo nāma bījasamūhoti attho. Tadeva pana sampannanīlaṅkurapātubhāvato paṭṭhāya bhūtagāmo nāma, bhūtānaṃ jātānaṃ nibbattamūlanīlaṅkurānaṃ samūhoti attho. Devatāpariggahe sati nīlaṅkurakālato pabhuti hotīti tesaṃ devatāsaṅkhātānaṃ bhūtānaṃ gāmotipi bhūtagāmoti vadanti. Vuddhinti aṅkurādivasena. Viruḷhinti khandhādivasena. Vepullanti pupphādivasena. Dhammesu pana vuddhinti apubbadhammappavattivasena. Viruḷinti sakiccakaraṇasādhanavasena. Vepullanti kiccanipphattivasena vipulabhāvanti attho. Vipulattantipi pāṭho. Atha vā etāni tīṇi padāni sīlasamādhipaññāhipi yojenti.
23. 种子村及元素村，是指根本种子、堆积种子、最上种子、败坏种子等五种种子（五种种子意为此）。种子村，意即种子群集。背负着成熟青色芽苞状态的，称为元素村，即诸元素中已生、已成、成熟的芽苞群集。因天众供养，青色芽苞便绽放，因此也被称为天众所成元素村。所谓生长，是以芽苞类；成长，是以堆积类；十分繁盛，是以花朵类；而法的生长，则是由出世法流转得成；成长，则是依照修行缘由而成；繁盛，则是依靠功德具足而成；即意为广大。又或这三词汇，亦比喻涵盖戒、定、慧三学。
Maggaṅganiddesavaṇṇanā道支阐释注释
§24
24. Suttantaniddese sammādiṭṭhiyāti sāmivacanaṃ. Jhānavipassanāmaggaphalanibbānesu lokiyaviratisampayuttacitte ca yathāyogaṃ sampayogato ca ārammaṇato ca vattamānāya sammādiṭṭhiyā sāmaññalakkhaṇato ekībhūtāya sammādiṭṭhiyā. Vikkhambhanavivekoti vikkhambhanavasena dūrīkaraṇavasena viveko. Kesaṃ? Nīvaraṇānaṃ. Tassa paṭhamaṃ jhānaṃ bhāvayatotiādi vikkhambhanavasena paṭhamajjhānameva vuttaṃ. Tasmiṃ vutte sesajjhānānipi vuttāneva honti. Jhānesupi sammādiṭṭhiyā vijjamānattā sammādiṭṭhiyā viveko nāma hoti. Tadaṅgavivekoti tena tena vipassanāñāṇaṅgena viveko. Diṭṭhigatānanti diṭṭhivivekassa dukkarattā padhānattā ca diṭṭhivivekova vutto. Tasmiṃ vutte niccasaññādivivekopi vuttova hoti. Nibbedhabhāgiyaṃ samādhinti vipassanāsampayuttasamādhiṃ. Samucchedavivekoti kilesānaṃ samucchedena viveko. Lokuttaraṃ khayagāmimagganti khayasaṅkhātanibbānagāmilokuttaramaggaṃ. Paṭippassaddhivivekoti kilesānaṃ paṭippassaddhiyā viveko. Nissaraṇavivekoti sabbasaṅkhatanissaraṇabhūto saṅkhāraviveko. Chandajāto hotīti pubbabhāge jātadhammachando hoti. Saddhādhimuttoti pubbabhāgeyeva saddhāya adhimutto hoti. Cittañcassa svādhiṭṭhitanti pubbabhāgeyeva cittañca assa yogissa suadhiṭṭhitaṃ suṭṭhu patiṭṭhitaṃ hoti. Iti chando saddhā cittanti ime tayo dhammā pubbabhāge uppannavivekānaṃ upanissayattā nissayā nāma. Keci pana ‘‘cittañcassa svādhiṭṭhitanti samādhi vutto’’ti vadanti. Virāgādīsupi eseva nayo.
24. 经文所说的正见，是泛指包含禅定与正观的修行之道果涅槃经验，及世间离欲心相应的现行、依止、由缘而成的正见，作为总相而同体的正见。所谓远离，是指藉远离苦垢的力量而远隔离逸。何等为远离？即远离烦恼之障蔽。譬如修习初禅时如何开始远离烦恼，余次禅也同理。禅中若明知正见，正见则名为远离。所谓断除之离，是指诸种观智带来的明断。所谓观智错乱，是指因见解障碍而繁杂难懂的偏见。此中亦提及持恒见相等之判别离。专注令入灭之定，是指与正观相应的禅定。所谓断灭之离，即借由断除烦恼的力量而断除烦恼。世间超越的涅槃之道，为断灭之路。所谓修行镇静的离，为断除烦恼的安住。所谓解脱的离，是指已断诸集故的诸行的明了。此中意志萌生，是以前段生起同样的信念。信心专注，是以前段修得的信力专注。心之自主，则依前段心识，稳固且扎实。由此生起的意志、信心、心，乃三法相互依止故称为依止。有人语曰“心之自主即禅定”，此亦适用于舍离等。
Nirodhavāre pana nirodhasaddato aññaṃ pariyāyavacanaṃ dassentena amatā dhātūti vuttaṃ, sesesu nirodho nibbānanti ubhayatthāpi nibbānameva. Dvādasa nissayāti chandasaddhācittāniyeva vivekādīsu catūsu ekekasmiṃ tayo tayo katvā dvādasa nissayā honti.
关于断灭涅槃，断灭音声之外，还称作无死法，即不生不灭的法。断灭有十二依止，指由信、志、心等各持三法，合计十二种依止。
§25
25. Sammāsaṅkappavāyāmasatisamādhīnampi imināva nayena atthayojanā veditabbā. Sammāvācākammantā jīvānaṃ pana jhānakkhaṇe vipassanākkhaṇe ca abhāvā jhānavipassanānaṃ pubbabhāgaparabhāgavasena vattamānā viratiyo jhānavipassanā sannissitā katvā vuttāti veditabbaṃ. Nīvaraṇānaṃ diṭṭhigatānañca vivekavirāganirodhapaṭinissaggā tathā pavattamānānaṃ viratīnaṃ vivekādayo nāmāti veditabbaṃ. Yathā aṭṭhakanipāte ‘‘tato, tvaṃ bhikkhu, imaṃ samādhiṃ savitakkaṃ savicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaṃ avicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsī’’ti (a. ni. 8.63) mettādayo kāyānupassanādayo ca niyakajjhattamūlasamādhivasena catukkapañcakajjhānikā viya vuttā, evamidhāpi pubbabhāgaparabhāgavasena viratiyo vuttāti veditabbaṃ. Byañjanacchāyamattaṃ gahetvā na bhagavā abbhācikkhitabbo. Gambhīrañhi buddhavacanaṃ, ācariye payirupāsitvā adhippāyato gahetabbaṃ.
25. 正思维、正精进、正念、正定诸法，亦由此法理而生起，应当以其涵义相应体会。正语业者，于禅定时及正观时，无有烦恼之贪法，彼二法的出世与世间部分，分别论说离欲之退伏，称为依止等。八分律云：“然後，比库，你当修习此禅定，有觉知思维、无觉知思维、无觉知无思维状态，以及轻快、宁静、具悲悯、具平等之禅定。”此引喻观身念处等的三心根定，四五禅之类，亦如是依前后而说离欲之退伏。以斯义意作为含义引申，佛陀不当轻易示说，需在尊师指示，集中心思下，透彻体悟。
§26-27
26-27. Bojjhaṅgabalaindriyavāresupi imināva nayena attho veditabboti.
26-27. 关于觉支力量及根的约束等法理，应由此义理而认识了解。
Vivekakathāvaṇṇanā niṭṭhitā. · 远离论注释完毕。