19-24. Paccanīyānulomapaṭṭhāna解释
47 段
19—24.《逆顺发趣论》注释
19-24. Paccanīyānulomapaṭṭhānavaṇṇanā
1现在，为阐明善等诸法中，遮除缘法而随顺缘生法的善等性质，以不加遮止的方式显示诸法的逆顺关系，故称《逆顺发趣论》。由此开示：“依非善法，不善法生起，以因缘为缘”等。其中，“依非善法”遮除了善的缘性；“不善法生起”则容受不善的生起。因为非善法即是不善或无记，当它作为俱生缘而生起时，并无所谓的善法，因此以不善、无记的方式而教导。其中，“依非善法”的解答，应知如“依一个不善蕴，三蕴生起”等。而“依无记法，以因缘为缘生起”的论题，其解答即“依一个异熟无记或唯作无记蕴，三蕴及心生色生起”。如此，在一切论题中，未作解答者，应依义理随顺解答；已有解答者，则依巴利圣典所载为解答。于一切三法、二法中，遮除的类别、缘的计数方法等，皆应依前文所述之理而了知。
1. Idāni kusalādīsu dhammesu paccayadhammaṃ paṭikkhipitvā paccayuppannassa kusalādibhāvaṃ appaṭikkhepavasena dhammānaṃ paccanīyānulomatāya laddhanāmaṃ paccanīyānulomapaṭṭhānaṃ dassetuṃ nakusalaṃ dhammaṃ paṭicca akusalo dhammo uppajjati hetupaccayātiādi āraddhaṃ. Tattha nakusalaṃ dhammaṃ paṭiccāti kusalassa paccayabhāvaṃ vāreti. Akusalo dhammo uppajjatīti akusalassa uppattiṃ anujānāti. Nakusalañhi akusalaṃ abyākataṃ vā, tañca sahajātapaccayaṃ katvā uppajjamāno kusalo nāma natthi, tasmā akusalābyākatavasena desanā katā. Tattha ‘‘akusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā’’ti evaṃ nakusalaṃ dhammaṃ paṭicca vissajjanaṃ veditabbaṃ. Abyākato dhammo uppajjati hetupaccayāti ayaṃ pana pañho ‘‘vipākābyākataṃ kiriyābyākataṃ ekaṃ khandhaṃ paṭicca tayo khandhā cittasamuṭṭhānañca rūpa’’nti vissajjitova. Iti sabbapañhesu avissajjitassa atthānurūpaṃ vissajjitassa ca pāḷiāgatameva vissajjanaṃ. Ekekasmiñca tikaduke vārappabhedapaccayagaṇanavidhānaṃ sabbaṃ heṭṭhā vuttanayānusāreneva veditabbaṃ.
三法发趣之殊胜，二法之最上，
二法与三法，三法与二法；
三法与三法，二法与二法，
逆顺之中，有六种甚深之理。
Tikañca paṭṭhānavaraṃ dukuttamaṃ, Dukaṃ tikañceva tikaṃ dukañca; Tikaṃ tikañceva dukaṃ dukañca, Cha paccanīyānulomamhi nayā sugambhīrāti. –
注疏中所说之偈颂已作阐明。在《法逆顺发趣论》中，显示了六种理趣。然而，若依缘而言，于每一发趣中，顺等各有四种理趣，故而以某种角度而言，《逆顺发趣论》本身即由二十四理趣所庄严，应如此了知。
Aṭṭhakathāyaṃ vuttagāthāya dīpitā. Dhammapaccanīyānulomapaṭṭhāne cha nayā niddiṭṭhā honti. Paccayavasena panettha ekekasmiṃ paṭṭhāne anulomādayo cattāro cattāro nayāti ekena pariyāyena catuvīsatinayapaṭimaṇḍitaṃ paccanīyānulomapaṭṭhānaññeva veditabbaṃ.
如此，依顺法等，在四种分章中，每一分章各有二十四理趣，总计九十六种理趣。在此，不取缘理，于每一发趣中，唯依三法、二法等六种理趣，即知此《一切发趣大论》由二十四理趣庄严而成。然而，有些人却以“善所缘法、不善所缘法”等方式，安立名为“所缘论母”，并以“善所缘法对善所缘法以因缘为缘”等方式，显示名为“所缘发趣”，此后更依触等，抽出名为“触发趣”的章节另行显示。但这在巴利圣典及注疏中都未见记载，故此处不予采纳。应知，此处的注释唯依结集所载的巴利圣典而作。
Evaṃ dhammānulomādivasena catūsu vāresu ekekasmiṃ catuvīsatiyā catuvīsatiyā nayānaṃ vasena channavuti nayā honti. Tattha paccayanaye aggahetvā ekekasmiṃ paṭṭhāne tikadukādīnaññeva channaṃ channaṃ nayānaṃ vasenetaṃ catuvīsatinayapaṭimaṇḍitaṃ samantapaṭṭhānamahāpakaraṇaṃ veditabbaṃ. Keci pana ‘‘kusalārammaṇo dhammo akusalārammaṇo dhammo’’tiādinā nayena ārammaṇamātikaṃ nāma ṭhapetvā ‘‘kusalārammaṇo dhammo kusalārammaṇassa dhammassa hetupaccayena paccayo’’tiādinā nayena ārammaṇapaṭṭhānaṃ nāma dassetvā aparampi phassādīnaṃ vasenapi phassapaṭṭhānaṃ nāma uddharitvā dassenti. Taṃ neva pāḷiyaṃ na aṭṭhakathāsu sandissatīti idha na vicāritaṃ. Saṅgītiāruḷhapāḷivaseneva panettha vaṇṇanā katāti veditabbā.
至此，且说：
Ettāvatā ca –
众生在此迷乱，陷入犹如乱丝般的纷然状态；
不能超越这遍布种种苦的轮回稠林。
善巧于缘之差别者，即便世间中极为困难，也能了知缘相。
依于善等诸法的分别，以种种理则、种种计数；
导师详细开演第七部阿毗达摩论。
《发趣》之论，善构而抉择，为彼所开示；
我以信心，着手为此作注疏。
不舍诸师之说，亦不舍分别说部之弟子；
世间虽有无量种种障碍，于此却无障碍。
既已成就决定，愿大众亦同此成就；
愿一切善思皆速成就。
Sammūḷhā yattha pajā, tantākulādibhāvamāpannā; Nekavidhadukkhagahanaṃ, saṃsāraṃ nātivattanti. Paccayabhede kusalo, loke garutampi paccayākāraṃ; Atinippuṇagambhīraṃ, javanabbhūmiṃ buddhañāṇassa. Kusalādidhammabhedaṃ, nissāya nayehi vividhagaṇanehi; Vitthārento sattama-mabhidhammappakaraṇaṃ satthā. Suvihitasanniṭṭhāno , paṭṭhānaṃ nāma yaṃ pakāsesi; Saddhāya samāraddhā, yā aṭṭhakathā mayā tassa. Ācariyānaṃ vādaṃ, avihāya vibhajjavādisissānaṃ; Atibahuvidhantarāye, lokamhi anantarāyena. Sā evaṃ ajja katā, cuddasamattehi bhāṇavārehi; Atthaṃ pakāsayantī, paṭṭhānavarassa sakalassa. Sanniṭṭhānaṃ pattā yatheva niṭṭhaṃ tathā bahujanassa; Sampāpuṇantu sīghaṃ, kalyāṇā sabbasaṅkappā.
藉由所获此善业之威力，愿诸有情
皆能了知正法王，通达安乐之法。
愿他们依清净、安乐的修行而证得；
无忧无恼的涅槃最上乐。
犹如往昔贤王之所守护，愿此王亦如是；
愿此王以法守护，如护己之子民。
Sattappakaraṇaṃ nātho, abhidhammamadesayi; Devātidevo devānaṃ, devalokamhi yaṃ pure. Tassa aṭṭhakathā esā, sakalassāpi niṭṭhitā; Ciraṭṭhitatthaṃ dhammassa, niṭṭhapentena taṃ mayā. Yaṃ pattaṃ kusalaṃ tassa, ānubhāvena pāṇino; Sabbe saddhammarājassa, ñatvā dhammaṃ sukhāvahaṃ. Pāpuṇantu visuddhāya, sukhāya paṭipattiyā; Asokamanupāyāsaṃ, nibbānasukhamuttamaṃ. Ciraṃ tiṭṭhatu saddhammo, dhamme hontu sagāravā; Sabbepi sattā kālena, sammā devo pavassatu. Yathā rakkhiṃsu porāṇā, surājāno tathevimaṃ; Rājā rakkhatu dhammena, attanova pajaṃ pajanti.
此阿毗达摩藏全部之注疏，由具足最极清净的信、慧与精进，具备持戒、正行、正直、柔和等诸德之聚集，善能深入自宗与他宗之甚深义理，成就明达之智慧，于三藏教法及其注疏之中，在佛陀的教法里，以无碍智之威力，为大注释家。由殊胜语业所生，出以甜美、高尚、华丽之辞藻，说应说而非不应说，为殊胜论师、大诗人，以无碍解为眷属，具足六神通等殊胜功德，于上人法善自安住智慧的长老们，为燃灯长老之传承，为大寺住者传承之庄严。具足广大清净之智，被诸师命名为佛音的长老所造。
Paramavisuddhasaddhābuddhivīriyapaṭimaṇḍitena sīlācārajjavamaddavādiguṇasamudayasamuditena sakasamayasamayantaragahanajjhogāhaṇasamatthena paññāveyyattiyasamannāgatena tipiṭakapariyattippabhede sāṭṭhakathe satthusāsane appaṭihatañāṇappabhāvena mahāveyyākaraṇena karaṇasampattijanitasukhaviniggatamadhurodāravacanalāvaṇṇayuttena yuttamuttavādinā vādīvarena mahākavinā pabhinnapaṭisambhidāparivāre chaḷabhiññādippabhedaguṇapaṭimaṇḍite uttarimanussadhamme suppatiṭṭhitabuddhīnaṃ theravaṃsappadīpānaṃ therānaṃ mahāvihāravāsīnaṃ vaṃsālaṅkārabhūtena vipulavisuddhabuddhinā buddhaghosoti garūhi gahitanāmadheyyena therena katā ayaṃ sakalassapi abhidhammapiṭakassa aṭṭhakathā –
愿此注疏于世久住，为诸志求度脱世间者，
为善男子们开显一条趣向智慧清净的理路。
只要名为佛陀者，此乃清净意之如者；
于世间中，世间最胜者、大牟尼之名流布。
Tāva tiṭṭhatu lokasmiṃ, lokanittharaṇesinaṃ; Dassentī kulaputtānaṃ, nayaṃ paññāvisuddhiyā. Yāva buddhoti nāmampi, suddhacittassa tādino; Lokamhi lokajeṭṭhassa, pavattati mahesinoti.
