9. Vipassanākathā
9. Vipassanākathā9. 观之论
Vipassanākathāvaṇṇanā观之论的解释
§36
36. Idāni vipassanāpaṭisaṃyuttāya satipaṭṭhānakathāya anantaraṃ vipassanāpabhedaṃ dassentena kathitāya suttantapubbaṅgamāya vipassanākathāya apubbatthānuvaṇṇanā. Tattha suttante tāva soiti sabbanāmattā yo vā so vā sabbopi saṅgahito hoti. Vatāti ekaṃsatthe nipāto. Kañci saṅkhāranti appamattakampi saṅkhāraṃ. Anulomikāya khantiyāti ettha vipassanāñāṇameva lokuttaramaggaṃ anulometīti anulomikaṃ, tadeva khantimapekkhitvā anulomikā. Sabbasaṅkhārā tassa aniccato dukkhato anattato khamanti ruccantīti khanti. Sā mudukā majjhimā tikkhāti tividhā. Kalāpasammasanādikā udayabbayañāṇapariyosānā mudukānulomikā khanti. Bhaṅgānupassanādikā saṅkhārupekkhāñāṇapariyosānā majjhimānulomikā khanti. Anulomañāṇaṃ tikkhānulomikā khanti. Samannāgatoti upeto. Netaṃ ṭhānaṃ vijjatīti yathāvuttaṃ etaṃ ṭhānaṃ etaṃ kāraṇaṃ na vijjati. Sammattaniyāmanti ettha ‘‘hitasukhāvaho me bhavissatī’’ti evaṃ āsīsato tatheva sambhavato asubhādīsu ca asubhantiādiaviparītappavattisabbhāvato ca sammā sabhāvoti sammatto, anantaraphaladānāya arahattuppattiyā ca niyāmabhūtattā niyāmo, nicchayoti attho. Sammatto ca so niyāmo cāti sammattaniyāmo. Ko so? Lokuttaramaggo, visesato pana sotāpattimaggo. Tena hi magganiyāmena niyatattā ‘‘niyato sambodhiparāyaṇo’’ti (pārā. 21; dī. ni. 1.373) vuttaṃ. Taṃ sammattaniyāmaṃ okkamissati pavisissatīti etaṃ aṭṭhānanti attho. Gotrabhuno pana maggassa āvajjanaṭṭhāniyattā taṃ anādiyitvā anulomikakhantiyā anantaraṃ sammattaniyāmokkamanaṃ vuttanti veditabbaṃ. Atha vā aṭṭhārasasu mahāvipassanāsu gotrabhu vivaṭṭanānupassanā hotīti anulomikakhantiyā eva saṅgahitā hoti. Catūsupi suttantesu imināva nayena attho veditabbo. Etehi anulomikakhantisammattaniyāmacatuariyaphalavasena ca cha dhammāti chakkanipāte (a. ni. 6.98, 101) cattāro suttantā vuttā. Kaṇhapakkhasukkapakkhadvayavasena hi cattāro suttantāva hontīti.
36. 今次基于有关正念念处的观行与观察的解说，紧接着正见之观的不同分别，乃依照经文前引导作出的正见之说给予初步详细注释。经文中诸言“是者”，指名词即所指事物，无他即一切众多事相汇聚成义。所言“终句”为短句，一切行构成全面整体。其中“行”指一切行法，即慈悲且细微者亦是行。所谓“顺理忍”即指此处正见的超世际道理顺次体认，此谓忍虑，以此观悉行无常苦无我，正忍也。此忍柔软适中而刚锐，分为三：一者由打结等相缘起诸行烦恼生灭知所尽，为柔软忍；二者由破坏等观察诸行般若智慧成就为适中忍；三者为顺理正见忍。此处所说的顺理顿悟忍，也就是正觉所具足的忍。所谓“具足”是指具备此处义，无此境界则不能成正道。此境界不可颠倒反说为不善，以免与果得具足阿拉汉果的果报法际规律相违背，此即“正理忍”。所言“正理忍者”为顺理之道，其中最殊胜为初果道者。由此道理必与行证规律相关，“必定为誓证正觉之所向”。这是《派如经》和《毗尼经》中所说。此正理之制约，谓能入正理忍乃至解脱境界，此即所谓“八处”。先天世尊传法之八处中，有先修大正见解脱之忍，此为顺理正理智解之依止。又云：此忍集聚于十八大正见般若中，令其获得广大解脱。顺理正见之忍涵盖于聚合中。经中又从四经﹑八论示此意。正理忍等四与阿拉汉四果共六法名之，为小集经卷(阿毗尼部)第六百九十八、七百零一节述。由黑夜蛙鸣一般合二而为四经义。
§37
37.Katihākārehītiādike pucchāpubbaṅgame suttantaniddese pañcakkhandhe aniccatotiādīsu nāmarūpañca nāmarūpassa paccaye ca pariggahetvā kalāpasammasanavasena āraddhavipassako yogāvacaro pañcasu khandhesu ekekaṃ khandhaṃ aniccantikatāya ādiantavatāya ca aniccato passati . Uppādavayapaṭipīḷanatāya dukkhavatthutāya ca dukkhato. Paccayayāpanīyatāya rogamūlatāya ca rogato. Dukkhatāsūlayogitāya kilesāsucipaggharaṇatāya uppādajarābhaṅgehi uddhumātaparipakkapabhinnatāya ca gaṇḍato. Pīḷājanakatāya antotudanatāya dunnīharaṇīyatāya ca sallato. Vigarahaṇīyatāya avaḍḍhiāvahanatāya aghavatthutāya ca aghato. Aseribhāvajanakatāya ābādhapadaṭṭhānatāya ca ābādhato. Avasatāya avidheyyatāya ca parato. Byādhijarāmaraṇehi lujjanapalujjanatāya palokato. Anekabyasanāvahanatāya ītito. Aviditānaṃyeva vipulānaṃ anatthānaṃ āvahanato sabbūpaddavavatthutāya ca upaddavato. Sabbabhayānaṃ ākaratāya ca dukkhavūpasamasaṅkhātassa paramassāsassa paṭipakkhabhūtatāya ca bhayato. Anekehi anatthehi anubaddhatāya dosūpasaṭṭhatāya upasaggo viya anadhivāsanārahatāya ca upasaggato. Byādhijarāmaraṇehi ceva lobhādīhi ca lokadhammehi pacalitatāya calato. Upakkamena ceva sarasena ca pabhaṅgupagamanasīlatāya pabhaṅguto. Sabbāvatthanipātitāya thirabhāvassa ca abhāvatāya addhuvato. Atāyanatāya ceva alabbhaneyyakhematāya ca atāṇato. Allīyituṃ anarahatāya allīnānampi ca leṇakiccākāritāya aleṇato. Nissitānaṃ bhayasārakattābhāvena asaraṇato. Yathāparikappitehi dhuvasubhasukhattabhāvehi rittatāya rittato. Rittatāyeva tucchato, appakattā vā. Appakampi hi loke tucchanti vuccati. Sāminivāsivedakakārakādhiṭṭhāyakavirahitatāya suññato. Sayañca asāmikabhāvāditāya anattato. Pavattidukkhatāya dukkhassa ca ādīnavatāya ādīnavato. Atha vā ādīnaṃ vāti gacchati pavattatīti ādīnavo. Kapaṇamanussassetaṃ adhivacanaṃ, khandhāpi ca kapaṇāyevāti ādīnavasadisatāya ādīnavato. Jarāya ceva maraṇena cāti dvedhā pariṇāmapakatitāya vipariṇāmadhammato. Dubbalatāya pheggu viya sukhabhañjanīyatāya ca asārakato. Aghahetutāya aghamūlato. Mittamukhasapatto viya vissāsaghātitāya vadhakato. Vigatabhavatāya vibhavasambhūtatāya ca vibhavato. Āsavapadaṭṭhānatāya sāsavato. Hetupaccayehi abhisaṅkhatatāya saṅkhatato. Maccumārakilesamārānaṃ āmisabhūtatāya mārāmisato. Jātijarābyādhimaraṇapakatitāya jātijarābyādhimaraṇadhammato. Sokaparidevaupāyāsahetutāya sokaparidevaupāyāsadhammato. Taṇhādiṭṭhiduccaritasaṃkilesānaṃ visayadhammatāya saṃkilesikadhammato passati. Sabbesu ca imesu ‘‘passatī’’ti pāṭhaseso daṭṭhabbo.
37. 有关此中对正见六根五蕴诸法无常等理之探讨，乃依提示经文问答展开说明。此五蕴从名色及名色因缘视点，依次观断生灭如结集诸相，恒观无常。由因缘之生灭变化而建立苦之本质，故称苦。因缘生灭如病理生成病苦，故观如病。苦之实质蕴含烦恼毒害及忧悲、焦虑等内忧外患，生老死种种不如意痛苦具足。又由苦恼及内心障碍等种种，生成烦恼破坏，致使心神浮散不住。诸种苦痛如瘀疾痛苦、外患苦痛及积疾病痛，皆是肉体及精神之难治之苦。由善恶重罪及嗔心嫉妒、贪欲等恶行造作，致使烦恼依止增盛。由诸劫轮回生死苦报聚集而成。由生死疾苦及种种愁苦哀伤，及种种胡作恶业轮转之苦相汇聚显现。烦恼之聚集犹如惹火之火种，生灭毗连不已。乃由顺理正见观察此诸苦现象。经文续述苦诸烦恼业及诸毒害，称此乃烦恼法。由诸因缘生起，苦患滋生，此诸苦境汇聚作痛苦种种。此所以苦行的种种成相与作用，以印证无常无我苦法的证实正理。
§38
38.Pañcakkhandheti samūhato vuttepi ekekakhandhavasena atthavaṇṇanā kalāpasammasanañāṇaniddese visuṃ visuṃ āgatattā pariyosāne ca visuṃ visuṃ khandhānaṃ vasena anupassanānaṃ gaṇitattā samūhe pavattavacanānaṃ avayavepi pavattisambhavato ca katāti veditabbā, visuṃ visuṃ pavattasammasanānaṃ ekato saṅkhipitvā vacanavasena vā ‘‘pañcakkhandhe’’ti vuttanti veditabbaṃ. ‘‘Ekappahārena pañcahi khandhehi vuṭṭhātī’’ti (visuddhi. 2.783) aṭṭhakathāvacanasabbhāvato vā pañcannaṃ khandhānaṃ ekato sammasanaṃ vā yujjatiyevāti. Pañcannaṃ khandhānaṃ nirodho niccaṃ nibbānanti passantotiādīnavañāṇaniddese vuttanayena vipassanākāle santipadañāṇavasena niccaṃ nibbānanti passanto. Sammattaniyāmaṃ okkamatīti maggakkhaṇe okkamati, phalakkhaṇe pana okkanto nāma hoti. Eseva nayo sabbesupi niyāmokkamanapariyāyesu. Ārogyanti ārogyabhūtaṃ. Visallanti sallavirahitaṃ. Eseva nayo īdisesu. Anābādhanti ābādhavirahitaṃ, ābādhapaṭipakkhabhūtaṃ vā. Esa nayo īdisesu. Aparappaccayanti aññapaccayavirahitaṃ. Upassaggatoti ca anupassagganti ca keci saṃyogaṃ katvā paṭhanti. Paramasuññanti sabbasaṅkhārasuññattā uttamattā ca paramasuññaṃ. Paramatthanti saṅkhatāsaṅkhatānaṃ aggabhūtattā uttamatthaṃ . Liṅgavipallāsavasena napuṃsakavacanaṃ. Nibbānassa ca suññattā anattattā ca imasmiṃ dvaye paṭilomapariyāyo na vutto. Anāsavanti āsavavirahitaṃ. Nirāmisanti āmisavirahitaṃ. Ajātanti jātivirahitattā anuppannaṃ. Amatanti bhaṅgābhāvato maraṇavirahitaṃ. Maraṇampi hi napuṃsakabhāvavacanavasena ‘‘mata’’nti vuccati.
38. 五蕴分别即组合法之叙述，依经文仅以一一蕴作说明，依初用息灭诸相之智慧识知五蕴总数变化之情形。五蕴灭尽即永恒之涅槃，也谓常寂。依正理忍令智慧清明慧见，透达此理，并辨析正理依止之制约之义。所谓“制约”即契机，谓善法与果报之依存约束。它如同健康无病的清净状态，是诸理中正当之义。此“制约”属于此种理境中之道理。又谓“无病”即远离病苦，“不受碍”即依理而行，此种义理。所称“无因果”即非由他因而起，又无相续之因缘。合起即由种种条件和合而成，无常生灭。表明法相空净无自性，显明法不假他力生起。又有“究竟空寂”之意。经义中词句采用中性语体，表达见解之精准，有别于俗语。如涅槃之不生不灭之理，表述为不生之语。其后续部分，以非男性语体表述法相之空无，以示特殊含意。文中又提示此处“不生”、无我等义中，“不生”谓无漏之境，“无死”谓除灭死境。
§39
39. Evamimāya paṭipāṭiyā vuttāsu ākārabhedabhinnāsu cattālīsāya anupassanāsu sabhāvasaṅgahavasena tīsuyeva anupassanāsu ekasaṅgahaṃ karonto aniccatoti aniccānupassanātiādimāha. Tāsu yathānurūpaṃ aniccadukkhānattatte yojanā kātabbā. Avasāne panetā visuṃ visuṃ gaṇanavasena dassitā. Gaṇanāsu ca gaṇanapaṭipāṭivasena paṭhamaṃ anattānupassanā gaṇitā. Tattha pañcavīsatīti ‘‘parato rittato tucchato suññato anattato’’ti ekekasmiṃ khandhe pañca pañca katvā pañcasu khandhesu pañcavīsati anattānupassanā. Paññāsāti ‘‘aniccato palokato calato pabhaṅguto addhuvato vipariṇāmadhammato asārakato vibhavato saṅkhatato maraṇadhammato’’ti ekekasmiṃ khandhe dasa dasa katvā pañcasu khandhesu paññāsaṃ aniccānupassanā. Sataṃ pañcavīsati cevāti sesā ‘‘dukkhato rogato’’tiādayo ekekasmiṃ khandhe pañcavīsati pañcavīsati katvā pañcasu khandhesu pañcavīsatisataṃ dukkhānupassanā. Yāni dukkhe pavuccareti yā anupassanā dukkhe khandhapañcake gaṇanavasena pavuccanti, tā sataṃ pañcavīsati cevāti sambandho veditabbo. ‘‘Yānī’’ti cettha liṅgavipallāso daṭṭhabboti.
39. 依此修行法门所说之不同观法共四十三种，皆因修习不同观境之异，依归纳汇总然后言无常观等成就。斯中依次列举三组观行法：第一组观无我，依数法分别五蕴中象所成，谓五蕴中各有二十五种无我观；第二组观无常，亦复数法，谓五蕴中各蕴有五十种无常观；第三组观诸苦，合数言五蕴苦观有二百五十种。此由苦相为说，依五蕴构成而分门别类。经文云：“......”，此处“诸……则义词用误应当注意辨析。
Vipassanākathāvaṇṇanā niṭṭhitā. · 观之论的解释已完成。