2. Āyatanavibhaṅgo · 2. 处分别义注
2. Āyatanavibhaṅgo2. 处分别
1. Suttantabhājanīyavaṇṇanā
1. 经论分解释义
§154
154. Idāni tadanantare āyatanavibhaṅganiddese suttantabhājanīyaṃ tāva dassento dvādasāyatanāni cakkhāyatanaṃ rūpāyatanantiādimāha. Tattha pāḷimuttakena tāva nayena –
154. 今当继续说明相关处所（即六处）之分别释义，于经文部分谓此为经论分解。现说十二处，始自眼处谓之色处等。此处以巴利根本经典之例，略述其义——
Atthalakkhaṇatāvatva, kamasaṅkhepavitthārā;
具义相之完备，简略而详尽的说明；
Tathā daṭṭhabbato ceva, viññātabbo vinicchayo.
如所观察所知，应当理解其具体内涵。
Tattha visesato tāva cakkhatīti cakkhu; rūpaṃ assādeti, vibhāveti cāti attho. Rūpayatīti rūpaṃ; vaṇṇavikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti attho. Suṇātīti sotaṃ. Sappatīti saddo; udāhariyatīti attho. Ghāyatīti ghānaṃ. Gandhayatīti gandho; attano vatthuṃ sūcayatīti attho. Jīvitaṃ avhāyatīti jivhā. Rasanti taṃ sattāti raso; assādentīti attho. Kucchitānaṃ sāsavadhammānaṃ āyoti kāyo. Āyoti uppattideso. Phusīyatīti phoṭṭhabbaṃ. Manatīti mano. Attano lakkhaṇaṃ dhārayantīti dhammā.
其中特别指出所谓眼者即“眼”，色者为“可见之色”，触以分辨之义。所谓色者色，乃显现身心之色相变化，如心中所显现之色彩。听者为“声”，音者为“声响”，举例解说其义。嗅者指鼻，气味者谓鼻所感知之气味，示指自身之处所。舌谓味觉，味者是其感受，体现于味觉之起受。身者谓身，触为感触。意谓心，护持自身特征的是法。
Avisesato pana āyatanato, āyānaṃ tananato, āyatassa ca nayanato āyatananti veditabbaṃ. Cakkhurūpādīsu hi taṃtaṃdvārārammaṇā cittacetasikā dhammā sena sena anubhavanādinā kiccena āyatanti uṭṭhahanti ghaṭṭenti vāyamantīti vuttaṃ hoti. Te ca pana āyabhūte dhamme etāni tanonti vitthārentīti vuttaṃ hoti. Idañca anamatagge saṃsāre pavattaṃ atīva āyataṃ saṃsāradukkhaṃ yāva na nivattati tāva nayanteva, pavattayantīti vuttaṃ hoti. Iti sabbepi me dhammā āyatanato āyānaṃ tananato āyatassa ca nayanato ‘āyatanaṃ āyatana’nti vuccanti.
惟不特别之处乃是六处，即目、入（色）、体、眼之处等说，皆应理解为眼根、色等诸处皆为心及心行法之所依，因而称处。眼与色等诸入者乃心、心行法因观六处而生作用，故以六处指其所缘。此六处法生起、生长、展开，亦有此义。现在此无数劫轮回之苦，亦如处所般常行不息，此谓行转。由此诸法一切皆称为『处所即处所』。
Apica nivāsaṭṭhānaṭṭhena, ākaraṭṭhena, samosaraṇaṭṭhānaṭṭhena , sañjātidesaṭṭhena, kāraṇaṭṭhena ca āyatanaṃ veditabbaṃ. Tathā hi loke ‘‘issarāyatanaṃ vāsudevāyatana’’ntiādīsu nivāsaṭṭhānaṃ āyatananti vuccati . ‘‘Suvaṇṇāyatanaṃ rajatāyatana’’ntiādīsu ākaro. Sāsane pana ‘‘manorame āyatane sevanti naṃ vihaṅgamā’’tiādīsu (a. ni. 5.38) samosaraṇaṭṭhānaṃ. ‘‘Dakkhiṇāpatho gunnaṃ āyatana’’ntiādīsu sañjātideso. ‘‘Tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’tiādīsu (a. ni. 5.23) kāraṇaṃ.
此外，应当认识‘居所’、‘界限’、‘依止场所’、‘所生处所’和‘缘起缘由’这五种缘地。正如世间称‘主宰居所’、‘天神居所’等为居所，称‘金色界’、‘银色界’等为界限。教法中则有“鸟类栖息在愉快的界”这样的说法，这即谓依止场所。所谓“南方为吉祥的界”属于所生处所。“于每处皆得生种子”则是缘起缘由。
Cakkhurūpādīsu cāpi te te cittacetasikā dhammā nivasanti tadāyattavuttitāyāti cakkhādayo nesaṃ nivāsanaṭṭhānaṃ. Cakkhādīsu ca te ākiṇṇā taṃ nissitattā tadārammaṇattā cāti cakkhādayo nesaṃ ākaro. Cakkhādayo ca nesaṃ samosaraṇaṭṭhānaṃ, tattha tattha vatthudvārārammaṇavasena samosaraṇato. Cakkhādayo ca nesaṃ sañjātideso; taṃ nissayārammaṇabhāvena tattheva uppattito. Cakkhādayo ca nesaṃ kāraṇaṃ, tesaṃ abhāve abhāvatoti. Iti nivāsaṭṭhānaṭṭhena, ākaraṭṭhena, samosaraṇaṭṭhānaṭṭhena, sañjātidesaṭṭhena, kāraṇaṭṭhenāti imehi kāraṇehi ete dhammā ‘āyatanaṃ āyatana’nti vuccanti. Tasmā yathāvuttenatthena cakkhu ca taṃ āyatanañcāti cakkhāyatanaṃ…pe… dhammā ca te āyatanañcāti dhammāyatananti evaṃ tāvettha ‘atthato’ viññātabbo vinicchayo.
在眼根、色等之中，也存在各自的心所法，这属于依止属性。眼根等称为“根的居所”。眼根等所侵入、依止的对象即为界限。眼根等所生的依止场所，就是每地的色门，如门户所依。眼根等所生的所生处所，是基于依止而生起的现象。眼根等所起的缘起缘由，若无它，则缘起缘由不存在。故此，以居所、界限、依止场所、所生处所、缘起缘由这五者为因缘，诸法称为“处所”，由此按实际含义，眼即是眼处，诸法即是法处，由此处知“本质”应当明了辨别。
‘Lakkhaṇato’ti cakkhādīnaṃ lakkhaṇatopettha viññātabbo vinicchayo. Tāni ca pana nesaṃ lakkhaṇāni heṭṭhā rūpakaṇḍaniddese vuttanayeneva veditabbāni.
“标志”说的是眼根等的标记，从此应清楚辨别。那些标记以下在色蕴篇有说，依此了解。
‘Tāvatvato’ti tāvabhāvato. Idaṃ vuttaṃ hoti – cakkhādayopi hi dhammā eva. Evaṃ sati dhammāyatanamicceva avatvā kasmā dvādasāyatanāni vuttānīti ce? Cha viññāṇakāyuppattidvārārammaṇavavatthānato. Idha channaṃ viññāṇakāyānaṃ dvārabhāvena ārammaṇabhāvena ca vavatthānato ayameva tesaṃ bhedo hotīti dvādasa vuttāni. Cakkhuviññāṇavīthipariyāpannassa hi viññāṇakāyassa cakkhāyatanameva uppattidvāraṃ, rūpāyatanameva cārammaṇaṃ . Tathā itarāni itaresaṃ. Chaṭṭhassa pana bhavaṅgamanasaṅkhāto manāyatanekadesova uppattidvāraṃ, asādhāraṇañca dhammāyatanaṃ ārammaṇanti . Iti channaṃ viññāṇakāyānaṃ uppattidvārārammaṇavavatthānato dvādasa vuttānīti. Evamettha ‘tāvatvato’ viññātabbo vinicchayo.
“依他性”意指依倚他法存在。本文所述即是，眼根等亦属法。如此，若无法处，何以说十二处？因缘于识身为门源、依止而有，是这些区别十二处的根据。眼识流转时，识身即眼处的生起门户，色即视界的依止。其他诸处亦同。第六意识流之生起，因接触心境，心处亦生起，非凡之法即法处的依止。故识身因缘依止是十二处说起之根据，由此应明了“依他性”的含义。
‘Kamato’ti idhāpi pubbe vuttesu uppattikkamādīsu desanākkamova yujjati. Ajjhattikesu hi āyatanesu sanidassanasappaṭighavisayattā cakkhāyatanaṃ pākaṭanti paṭhamaṃ desitaṃ. Tato anidassanasappaṭighavisayāni sotāyatanādīni. Atha vā dassanānuttariyasavanānuttariyahetubhāvena bahūpakārattā ajjhattikesu cakkhāyatanasotāyatanāni paṭhamaṃ desitāni. Tato ghānāyatanādīni tīṇi. Pañcannampi gocaravisayattā ante manāyatanaṃ. Cakkhādīnaṃ pana gocarattā tassa tassa anantarāni bāhiresu rūpāyatanādīni. Apica viññāṇuppattikāraṇavavatthānatopi ayameva tesaṃ kamo veditabbo. Vuttañhetaṃ ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇa’’nti (ma. ni. 3.421) evaṃ ‘kamato’pettha viññātabbo vinicchayo.
“因缘”在此也和先前经中说起生起因缘相应。内境处的示现及相应接触，由此明显而先于眼处宣说。然后是不显现性及相称性者，如耳处等。依此次第，因诸缘故，先宣内境如眼处，继之耳处，再到鼻、舌处，最后心处。眼根等对应各自境界，都先于外色界起。即使识身作为生起因缘，这即是其作用。经中说：“眼依色生眼识……心依法生心识”。依此应明“因缘”的含义。
‘Saṅkhepavitthārā’ti saṅkhepato hi manāyatanassa ceva dhammāyatanekadesassa ca nāmena, tadavasesānañca āyatanānaṃ rūpena saṅgahitattā dvādasāpi āyatanāni nāmarūpamattameva honti.
“简略与扩展”意指就名相而言，心处及法处属于一类合称，综合诸处的整体形态，分为十二处，仅名相与实质不同。
Vitthārato pana ajjhattikesu tāva cakkhāyatanaṃ jātivasena cakkhupasādamattameva, paccayagatinikāyapuggalabhedato pana anantappabhedaṃ. Tathā sotāyatanādīni cattāri. Manāyatanaṃ tebhūmakakusalākusalavipākakiriyaviññāṇabhedena ekāsītippabhedaṃ, vatthupaṭipadādibhedato pana anantappabhedaṃ. Rūpagandharasāyatanāni samuṭṭhānabhedato catuppabhedāni, saddāyatanaṃ dvippabhedaṃ. Sabhāgavisabhāgabhedato pana sabbānipi anantappabhedāni. Phoṭṭhabbāyatanaṃ pathavīdhātutejodhātuvāyodhātuvasena tippabhedaṃ, samuṭṭhānato catuppabhedaṃ, sabhāgavisabhāgato anekappabhedaṃ. Dhammāyatanaṃ tebhūmakadhammārammaṇavasena anekappabhedanti. Evaṃ saṅkhepavitthārā viññātabbo vinicchayo.
关于内在诸法的详细说明中，眼识界因其生成性质只有三种分类，按眼的可见境界而分别；然而因缘流转及个体差异则有无限差别。闻识界等四根识亦如是。心识界因其地位属性、善恶果报、行为分别的识别而具有一种聚合差别，但因对象与实施方法等则有无限差别。色、香、味、触等感官所缘境界因生成不同，分别为四种差别；声识界为两种差别。因部分与非部分的分别而具有无限种差别。触识界依土地、界土、光、风等因而有三种差别；依缘起则有四种差别；依部分与非部分又有多种差别。法识界因其地位、法身、相状不同，故有多种差别。综上，须粗略展开说明，得出结论，名之为“差别”。
‘Daṭṭhabbato’ti ettha pana sabbānevetāni āyatanāni anāgamanato aniggamanato ca daṭṭhabbāni. Na hi tāni pubbe udayā kutoci āgacchanti, nāpi uddhaṃ vayā kuhiñci gacchanti; atha kho pubbe udayā appaṭiladdhasabhāvāni, uddhaṃ vayā paribhinnasabhāvāni, pubbantāparantavemajjhe paccayāyattavuttitāya avasāni pavattanti. Tasmā anāgamanato aniggamanato ca daṭṭhabbāni. Tathā nirīhato abyāpārato ca. Na hi cakkhurūpādīnaṃ evaṃ hoti – ‘aho vata amhākaṃ sāmaggiyā viññāṇaṃ nāma uppajjeyyā’ti, na ca tāni viññāṇuppādanatthaṃ dvārabhāvena vatthubhāvena ārammaṇabhāvena vā īhanti, na byāpāramāpajjanti; atha kho dhammatāvesā yaṃ cakkhurūpādīnaṃ sāmaggiyaṃ cakkhuviññāṇādīni sambhavanti. Tasmā nirīhato abyāpārato ca daṭṭhabbāni. Apica ajjhattikāni suññagāmo viya daṭṭhabbāni dhuvasubhasukhattabhāvavirahitattā, bāhirāni gāmaghātakacorā viya ajjhattikānaṃ abhighātakattā. Vuttañhetaṃ – ‘‘cakkhu, bhikkhave, haññati manāpāmanāpehi rūpehīti vitthāro. Apica ajjhattikāni cha pāṇakā viya daṭṭhabbāni, bāhirāni tesaṃ gocarā viyāti. Evampettha ‘daṭṭhabbato’ viññātabbo vinicchayoti.
所谓“应见”者，此处诸识界皆因未到来、未离去状态下而为“应见”。此诸界不曾自现于初生之前，也不往高处消逝；而是先前新生时未全显现之性，及向上转变时已失散之性，诸缘间断持有故而产生终止。故为未到来、未离去而应见。诸法因此显现为无我、不攀缘、不贪著。实则眼、色等诸识不曾如此——“啊！因我等相应故必有识生。”既无识生因缘的门户、对象、缘由，亦无攀缘、染污；诸根与境因缘合和，识等则出现。因此显为无我、不攀缘。又内在现象如空聚集处，恒常无苦乐；外境如乡村强盗，内在则受其侵害。故言眼识因五受阴毀伤而灭，是广说。又内在六根如锋刃，外境如其所向。综上，“应见”由此知之。
Idāni tesaṃ vipassitabbākāraṃ dassetuṃ cakkhuṃ aniccantiādi āraddhaṃ. Tattha cakkhu tāva hutvā abhāvaṭṭhena aniccanti veditabbaṃ. Aparehipi catūhi kāraṇehi aniccaṃ – uppādavayavantato, vipariṇāmato, tāvakālikato, niccapaṭikkhepatoti.
现在欲显示其应观之相状，先从眼根、色境等无常等观启始。眼识如实存在，则在无常上应予觉察。其他三因亦能显无常——因生灭流转，因变化异异，因暂时有限，因与常相难相合。
Tadeva paṭipīḷanaṭṭhena dukkhaṃ. Yasmā vā etaṃ uppannaṃ ṭhitiṃ pāpuṇāti, ṭhitiyaṃ jarāya kilamati, jaraṃ patvā avassaṃ bhijjati; tasmā abhiṇhasampaṭipīḷanato, dukkhamato, dukkhavatthuto, sukhapaṭikkhepatoti imehi catūhi kāraṇehi dukkhaṃ.
以此受生灭苦痛摧残。此生灭相因缘而得存在，则因老病坏损，于老坏因下身心俱受损，故依此四因而生苦。此苦为受生灭摧残，求其灭尽，故名苦。
Avasavattanaṭṭhena pana anattā. Yasmā vā etaṃ uppannaṃ ṭhitiṃ mā pāpuṇātu, ṭhānappattaṃ mā jiratu, jarappataṃ mā bhijjatūti imesu tīsu ṭhānesu kassaci vasavattibhāvo natthi, suññaṃ tena vasavattanākārena; tasmā suññato, assāmikato, akāmakāriyato, attapaṭikkhepatoti imehi catūhi kāraṇehi anattā.
因无常带来无我。如此生灭相若不成，恒住不坏，老坏不侵损，则此三处无谁主宰，空无所有性。故以此空无所有性，非我性，无所欲，非所为，常以是观断，无我也。
Vibhavagatikato , pubbāparavasena bhavasaṅkantigamanato, pakatibhāvavijahanato ca vipariṇāmadhammaṃ. Idaṃ aniccavevacanameva. Rūpā aniccātiādīsupi eseva nayo. Apicettha ṭhapetvā cakkhuṃ tebhūmakadhammā aniccā, no cakkhu. Cakkhu pana cakkhu ceva aniccañca. Tathā sesadhammā dukkhā, no cakkhu. Cakkhu pana cakkhu ceva dukkhañca. Sesadhammā anattā, no cakkhu. Cakkhu pana cakkhu ceva anattā cāti. Rūpādīsupi eseva nayo.
依个别变化、前后过程、生死往还、明显消散者，谓之变易之理，乃无常性质。诸色诸法虽言无常，亦取其意。如眼亦由三处法聚成无常，非眼自身。眼识虽为眼，亦无常。如余法虽痛苦，非眼自身。眼识虽为眼，亦痛苦。诸余法无我，非眼自身。眼识虽为眼，亦无我。此皆适用于诸色等法。
Imasmiṃ pana suttantabhājanīye tathāgatena kiṃ dassitanti? Dvādasannaṃ āyatanānaṃ anattalakkhaṇaṃ. Sammāsambuddho hi anattalakkhaṇaṃ dassento aniccena vā dasseti, dukkhena vā, aniccadukkhehi vā. Tattha ‘‘cakkhu, attāti yo vadeyya, taṃ na upapajjati. Cakkhussa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – cakkhu attāti yo vadeyya iti cakkhu anattā’’ti (ma. ni. 3.422). Imasmiṃ sutte aniccena anattalakkhaṇaṃ dassesi. ‘‘Rūpaṃ, bhikkhave, anattā. Rūpañca hidaṃ, bhikkhave, attā abhavissa, na yidaṃ rūpaṃ ābādhāya saṃvatteyya; labbhetha ca rūpe – evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosīti. Yasmā ca kho, bhikkhave, rūpaṃ anattā tasmā rūpaṃ ābādhāya saṃvattati; na ca labbhati rūpe – evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’’ti (saṃ. ni. 3.59; mahāva. 20) imasmiṃ sutte dukkhena anattalakkhaṇaṃ dassesi. ‘‘Rūpaṃ, bhikkhave, aniccaṃ, yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā, yadanattā taṃ netaṃ mama, nesohamasmi, na meso attā’’tiādīsu (saṃ. ni. 3.15) aniccadukkhehi anattalakkhaṇaṃ dassesi. Kasmā? Aniccadukkhānaṃ pākaṭattā.
在此所谓经文讲解部分，如来尊者所示现为何？为十二处的无我特性。如来正觉者显现无我特性时，有时显示为无常，有时显示为苦，或显无常苦。其义中有：“如果言眼即我者，其于眼未生生起、已生消灭皆能觉知。然若生灭皆觉知而谓‘我生起了’者，此见即错误。故不应言眼即我，是故眼为无我。”（中部尼柯耶三·四二二） 此经文中显示无我之无常：“色，诸比库，是无我。此色必不常有，不令此色阻碍我，若能得此色，愿此色为我所有，愿此色不为我所有。”（相应部尼柯耶三·五十九；大本法句经二十） 又显苦之无我：“色，诸比库，是无常。无常即是苦，苦即是无我，无我是‘不是我的，不是我所有，也非我是’。”（相应部尼柯耶三·十五） 同时也显无常苦之无我。因何？因无常苦之显明也。
Hatthato hi taṭṭake vā sarake vā kismiñcideva vā patitvā bhinne ‘aho anicca’nti vadanti. Evaṃ aniccaṃ pākaṭaṃ nāma. Attabhāvasmiṃ pana gaṇḍapiḷakādīsu vā uṭṭhitāsu khāṇukaṇṭakādīhi vā viddhāsu ‘aho dukkha’nti vadanti. Evaṃ dukkhaṃ pākaṭaṃ nāma. Anattalakkhaṇaṃ apākaṭaṃ andhakāraṃ avibhūtaṃ duppaṭivijjhaṃ duddīpanaṃ duppaññāpanaṃ . Aniccadukkhalakkhaṇāni uppādā vā tathāgatānaṃ anuppādā vā paññāyanti. Anattalakkhaṇaṃ vinā buddhuppādā na paññāyati, buddhuppādeyeva paññāyati. Mahiddhikā hi mahānubhāvā tāpasaparibbājakā sarabhaṅgasatthārādayopi ‘aniccaṃ dukkha’nti vattuṃ sakkonti, ‘anattā’ti vattuṃ na sakkonti. Sace hi te sampattaparisāya anattāti vattuṃ sakkuṇeyyuṃ, sampattaparisāya maggaphalapaṭivedho bhaveyya. Anattalakkhaṇapaññāpanañhi aññassa kassaci avisayo, sabbaññubuddhānameva visayo. Evametaṃ anattalakkhaṇaṃ apākaṭaṃ. Tasmā satthā anattalakkhaṇaṃ dassento aniccena vā dassesi, dukkhena vā, aniccadukkhehi vā. Idha pana taṃ aniccadukkhehi dassesīti veditabbaṃ.
实地而言，若有人跌落水洼、沟渠或任何处，便呼“啊，无常！”如是无常即为明显。 然于诸存在本性中，如蓖麻疮瘤等生起之物受刺痛，呼“啊，苦！”此苦即为明显。 无我特性则属不明显、暗昧、不显著、难于智慧所见。 无常苦之相由如来之生起或不生起而得智知。无我若无，则无法知身之生起，如来生起时方得现知。 大德大慧、苦行游方诸尊长善逞能言“无常是”，却少有能言“无我是”。 若彼诸众于大德之集会中亦能言“无我是”，则能证得圣道果位。 无我义显现乃诸全知佛之专属。 如是无我特性即不明显之故。是故尊者示现无我特性，或为无常，或为苦，或为无常苦。此中须知其为无常苦之无我显现。
Imāni pana lakkhaṇāni kissa amanasikārā appaṭivedhā, kena paṭicchannattā, na upaṭṭhahanti? Aniccalakkhaṇaṃ tāva udayabbayānaṃ amanasikārā appaṭivedhā, santatiyā paṭicchannattā, na upaṭṭhāti. Dukkhalakkhaṇaṃ abhiṇhasampaṭipīḷanassa amanasikārā appaṭivedhā, iriyāpathehi paṭicchannattā, na upaṭṭhāti. Anattalakkhaṇaṃ nānādhātuvinibbhogassa amanasikārā appaṭivedhā, ghanena paṭicchannattā, na upaṭṭhāti. Udayabbayaṃ pana pariggahetvā santatiyā vikopitāya aniccalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. Abhiṇhasampaṭipīḷanaṃ manasikatvā iriyāpathe ugghāṭite dukkhalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. Nānādhātuyo vinibbhujitvā ghanavinibbhoge kate anattalakkhaṇaṃ yāthāvasarasato upaṭṭhāti.
诸无常、苦、无我三特性其所缘习气不专注不明显示，为何而遮蔽不显？ 无常特性者，为生灭之常黄昏住灭所遮，未久不现。 苦特性者，为内心和身体之痛苦沉重所遮，行路动转时不显。 无我特性者，为诸界相感受之混杂所遮，实实在在亦不映现。 若悉知生灭，内心安住，则能如实显现无常特性。 若专注痛苦感受，通透心识，则能如实显苦特性。 若彻察诸界杂染，智慧透彻，则能如实显无我特性。
Ettha ca aniccaṃ aniccalakkhaṇaṃ, dukkhaṃ dukkhalakkhaṇaṃ, anattā anattalakkhaṇanti ayaṃ vibhāgo veditabbo. Tattha aniccanti khandhapañcakaṃ. Kasmā? Uppādavayaññathattabhāvā, hutvā abhāvato vā; uppādavayaññathattaṃ aniccalakkhaṇaṃ, hutvā abhāvasaṅkhāto ākāravikāro vā. ‘‘Yadaniccaṃ taṃ dukkha’’nti vacanato pana tadeva khandhapañcakaṃ dukkhaṃ. Kasmā? Abhiṇhasampaṭipīḷanato; abhiṇhasampaṭipīḷanākāro dukkhalakkhaṇaṃ. ‘‘Yaṃ dukkhaṃ taṃ anattā’’ti pana vacanato tadeva khandhapañcakaṃ anattā. Kasmā? Avasavattanato; avasavattanākāro anattalakkhaṇaṃ. Iti aññadeva aniccaṃ dukkhaṃ anattā, aññāni aniccadukkhānattalakkhaṇāni. Pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyoti idañhi sabbampi aniccaṃ dukkhaṃ anattā nāma. Vuttappakārākāravikārā aniccadukkhānattalakkhaṇānīti.
此处当分辨无常即为无常特性，苦即为苦特性，无我即为无我特性。其中无常者，为五蕴生灭之性质。为何？因生灭之性质无常，灭后无形无相，故称无常特性。 “无常即是苦”言语所指即五蕴之苦，因其受痛苦所扰为苦特性。 “苦即无我”言语指五蕴因受转变、无常变化而无我特性。 无常、苦、无我三法，即五蕴、十二处、十八界所有是，皆属其内涵。 此三法之说，是依五蕴的形态变化而分别，无常苦无我之义由此而显。
Saṅkhepato panettha dasāyatanāni kāmāvacarāni, dve tebhūmakāni. Sabbesupi sammasanacāro kathitoti veditabbo.
简言之，此处所说十二处皆属于尘欲界中，分为两种境界。 由此可知，诸法皆为感官作用而圆满显现。
Suttantabhājanīyavaṇṇanā. · 经分别释义。
2. Abhidhammabhājanīyavaṇṇanā
第二章 论阿毗达摩部分的讲解。
§155
155. Abhidhammabhājanīye yathā heṭṭhā vipassakānaṃ upakāratthāya ‘‘cakkhāyatanaṃ rūpāyatana’’nti yugalato āyatanāni vuttāni, tathā avatvā ajjhattikabāhirānaṃ sabbākārato sabhāvadassanatthaṃ ‘‘cakkhāyatanaṃ sotāyatana’’nti evaṃ ajjhattikabāhiravavatthānanayena vuttāni.
155. 关于阿毗达摩的讲解，如下为内观者的利益所说的“眼根界与色界”，这对二者被称为“界”。同样，关于内外身心的各种现象，为了显现一切形态，也被称为“眼根界与耳根界”，是以内外境界的分类说明而说的。
§156
156. Tesaṃ niddesavāre tattha katamaṃ cakkhāyatanantiādīni heṭṭhā vuttanayeneva veditabbāni.
156. 在上述的指示部分，当问及何为眼根界诸处等，必须依据前面所述的方式来理解。
§167
167. Yaṃ panetaṃ dhammāyatananiddese ‘‘tattha katamā asaṅkhatā dhātu? Rāgakkhayo dosakkhayo mohakkhayo’’ti vuttaṃ, tatrāyamattho – asaṅkhatā dhātūti asaṅkhatasabhāvaṃ nibbānaṃ. Yasmā panetaṃ āgamma rāgādayo khīyanti, tasmā rāgakkhayo dosakkhayo mohakkhayoti vuttaṃ. Ayamettha ācariyānaṃ samānatthakathā.
167. 就此界之说明中有言：“在那里什么是不生法净土？贪爱灭除、瞋恚灭除、痴灭除？”其指的“不生法净土”即是不生起性质的本性，即涅槃。由于诸贪欲等因厌离而灭除，因此称之为贪欲灭除、瞋恚灭除、痴灭除。这正是诸师共同意义的论述。
Vitaṇḍavādī panāha – ‘pāṭiyekkaṃ nibbānaṃ nāma natthi, kilesakkhayova nibbāna’nti. ‘Suttaṃ āharā’ti ca vutte ‘‘nibbānaṃ nibbānanti kho, āvuso sāriputta, vuccati; katamaṃ nu kho, āvuso, nibbānanti? Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo – idaṃ vuccati nibbāna’’nti etaṃ jambukhādakasuttaṃ āharitvā ‘iminā suttena veditabbaṃ pāṭiyekkaṃ nibbānaṃ nāma natthi, kilesakkhayova nibbāna’nti āha. So vattabbo – ‘kiṃ pana yathā cetaṃ suttaṃ tathā attho’ti? Addhā vakkhati – ‘āma , natthi suttato muñcitvā attho’ti. Tato vattabbo – ‘idaṃ tāva te suttaṃ ābhataṃ; anantarasuttaṃ āharā’ti. Anantarasuttaṃ nāma – ‘‘arahattaṃ arahattanti, āvuso sāriputta, vuccati; katamaṃ nu kho, āvuso, arahattanti? Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo – idaṃ vuccati arahatta’’nti (saṃ. ni. 4.315) idaṃ tassevānantaraṃ ābhatasuttaṃ.
反对论者坚持说：“世间无唯一涅槃，唯有烦恼灭除即涅槃。”对此，圣典中曾言：“涅槃即真涅槃，诸友沙利子，何为涅槃？诸友，贪欲灭除、瞋恚灭除、痴灭除者，此即称为涅槃。”以此经文反驳说“世间无唯一涅槃，唯烦恼灭除即涅槃”，此说应答：“如何经文却意涵此义？”其回答是：“是，无有，非典籍所释义。”随即应答说：“这乃是你的经文错误解读；且应取后续经文来看。”所谓后续经文云：“阿拉汉即阿拉汉，诸友沙利子，何为阿拉汉？贪欲灭除、瞋恚灭除、痴灭除者，此即阿拉汉。”（沙门果经第四卷第315页）此即其后续经文。
Imasmiṃ pana naṃ ābhate āhaṃsu – ‘nibbānaṃ nāma dhammāyatanapariyāpanno dhammo, arahattaṃ cattāro khandhā. Nibbānaṃ sacchikatvā viharanto dhammasenāpati nibbānaṃ pucchitopi arahattaṃ pucchitopi kilesakkhayameva āha. Kiṃ pana nibbānañca arahattañca ekaṃ udāhu nāna’nti? ‘Ekaṃ vā hotu nānaṃ vā. Ko ettha tayā atibahuṃ cuṇṇīkaraṇaṃ karontena attho’? ‘Na tvaṃ ekaṃ nānaṃ jānāsīti. Nanu ñāte sādhu hotī’ti evaṃ punappunaṃ pucchito vañcetuṃ asakkonto āha – ‘rāgādīnaṃ khīṇante uppannattā arahattaṃ rāgakkhayo dosakkhayo mohakkhayo’ti vuccatīti. Tato naṃ āhaṃsu – ‘mahākammaṃ te kataṃ. Lañjaṃ datvāpi taṃ vadāpento etadeva vadāpeyya. Yatheva ca te etaṃ vibhajitvā kathitaṃ, evaṃ idampi sallakkhehi – nibbānañhi āgamma rāgādayo khīṇāti nibbānaṃ rāgakkhayo dosakkhayo mohakkhayoti vuttaṃ. Tīṇipi hi etāni nibbānasseva adhivacanānī’ti.
对于这个后续经文，有人说：“涅槃名为法界充满之理，阿拉汉为四蕴。体认涅槃而住者称为法军统帅，对涅槃的询问即是阿拉汉的询问，对烦恼灭除的询问亦是如此。那么涅槃与阿拉汉是否为同一事理？”对此回答说：“愿成一法，或许为二义。若说两义者，是何缘故为繁琐不定的差别意？”答曰：“你既不知道是一还是二，难道对朋友该不该如此说知情？本已反复提问无法瞒骗，故称‘当诸贪等灭时，阿拉汉即是贪欲灭除、瞋恚灭除、痴灭除’。”于是又说：“你造大罪业。即使施舍赎罪，也应说此为真理。正如你所分开解说，此亦证实——涅槃成理即诸贪欲灭绝所成。此为涅槃、贪欲灭除、瞋恚灭除、痴灭除三者之名称。”
Sace evaṃ vutte saññattiṃ gacchati iccetaṃ kusalaṃ; no ce, bahunibbānatāya kāretabbo. Kathaṃ? Evaṃ tāva pucchitabbo – ‘rāgakkhayo nāma rāgasseva khayo udāhu dosamohānampi? Dosakkhayo nāma dosasseva khayo udāhu rāgamohānampi? Mohakkhayo nāma mohasseva khayo udāhu rāgadosānampī’ti? Addhā vakkhati – ‘rāgakkhayo nāma rāgasseva khayo, dosakkhayo nāma dosasseva khayo, mohakkhayo nāma mohasseva khayo’ti.
若如此言，则可界定为虚妄；否则必导致多涅槃论。如何说？应再问：“贪欲灭除是指仅仅贪欲的灭除吗？还是连同瞋与痴一并？瞋恚灭除仅指恚的灭除吗？复尔痴灭除仅指痴的灭除吗？还是包含贪瞋？回答是：“贪欲灭除，只指贪爱之灭除；瞋恚灭除，只指瞋恚之灭除；痴灭除，只指痴愚之灭除。”
Tato vattabbo – ‘tava vāde rāgakkhayo ekaṃ nibbānaṃ hoti, dosakkhayo ekaṃ, mohakkhayo ekaṃ; tiṇṇaṃ akusalamūlānaṃ khaye tīṇi nibbānāni honti, catunnaṃ upādānānaṃ khaye cattāri, pañcannaṃ nīvaraṇānaṃ khaye pañca, channaṃ taṇhākāyānaṃ khaye cha, sattannaṃ anusayānaṃ khaye satta, aṭṭhannaṃ micchattānaṃ khaye aṭṭha, navannaṃ taṇhāmūlakadhammānaṃ khaye nava, dasannaṃ saṃyojanānaṃ khaye dasa, diyaḍḍhakilesasahassassa khaye pāṭiyekkaṃ pāṭiyekkaṃ nibbānanti bahūni nibbānāni honti. Natthi pana te nibbānānaṃ pamāṇanti. Evaṃ pana aggahetvā nibbānaṃ āgamma rāgādayo khīṇāti ekameva nibbānaṃ rāgakkhayo dosakkhayo mohakkhayoti vuccati. Tīṇipi hetāni nibbānasseva adhivacanānīti gaṇha’.
应当如是说：你的说法中，贪欲的断除是一种涅槃，嗔恨的断除是一种涅槃，愚痴的断除也是一种涅槃。三者作为恶不善根的熄灭，因其断除而产生三种涅槃；四种取著的断除，因其断除而生四种涅槃；五种盖障的断除，因其断除而有五种涅槃；渴爱之体的执著断除，生六种涅槃；七种潜流的断除，生七种涅槃；八种邪见的断除，生八种涅槃；九种渴爱的根本法断除，生九种涅槃；十种结缚的断除，生十种涅槃；以及一千五百种烦恼分别断除，诸多涅槃亦随之出现。但这些涅槃无有大小之别。然而，称说的方便用法是将涅槃统一看作三种根本烦恼断除的涅槃。故而以总摄法称之为涅槃，即贪欲断除、嗔恨断除、愚痴断除，以三因说为涅槃的总称。
Sace pana evaṃ vuttepi na sallakkheti, oḷārikatāya kāretabbo. Kathaṃ? ‘Andhabālā hi acchadīpimigamakkaṭādayopi kilesapariyuṭṭhitā vatthuṃ paṭisevanti. Atha nesaṃ paṭisevanapariyante kileso vūpasammati. Tava vāde acchadīpimigamakkaṭādayo nibbānappattā nāma honti. Oḷārikaṃ vata te nibbānaṃ thūlaṃ, kaṇṇehi piḷandhituṃ na sakkāti. Evaṃ pana aggahetvā nibbānaṃ āgamma rāgādayo khīṇāti ekameva nibbānaṃ rāgakkhayo dosakkhayo mohakkhayoti vuccati. Tīṇipi hetāni nibbānasseva adhivacanānīti gaṇha’.
如果上述说法未能令人信服，则当用比附的方式阐明。怎说呢？如盲童虽被蒙眼布束缚，四周有篝火和猛虎，这些都是烦恼困扰的境缘，盲童因而畏惧远离。这样依缘远离则烦恼息灭。你说涅槃像被遮布蒙住的盲童，确实如此：涅槃庞大深奥，耳目难以洞察。由此以总摄法称涅槃，即贪欲断除、嗔恨断除、愚痴断除，以三因说为涅槃总名。
Sace pana evaṃ vuttepi na sallakkheti, gotrabhunāpi kāretabbo. Kathaṃ? Evaṃ tāva pucchitabbo – ‘tvaṃ gotrabhu nāma atthīti vadesī’ti? ‘Āma vadāmī’ti. ‘Gotrabhukkhaṇe kilesā khīṇā, khīyanti, khīyissantī’ti? Na khīṇā, na khīyanti; apica kho khīyissantīti. ‘Gotrabhu pana kiṃ ārammaṇaṃ karotī’ti? ‘Nibbānaṃ’. ‘Tava gotrabhukkhaṇe kilesā na khīṇā, na khīyanti; atha kho khīyissanti. Tvaṃ akhīṇesuyeva kilesesu kilesakkhayaṃ nibbānaṃ paññapesi, appahīnesu anusayesu anusayappahānaṃ nibbānaṃ paññapesi. Taṃ te na sameti. Evaṃ pana aggahetvā nibbānaṃ āgamma rāgādayo khīṇāti ekameva nibbānaṃ rāgakkhayo dosakkhayo mohakkhayoti vuccati. Tīṇipi hetāni nibbānasseva adhivacanānīti gaṇha’.
若仍未信服，则当以本性说再次说明。如何？当问：‘你称之为本性，是指此意乎？’答‘是也。’问：‘本性之时烦恼断除、生灭乎？’答‘不也，不生不灭；虽如此则将生灭。’问：‘本性以何为所着？’答‘涅槃也。’‘你言本性烦恼不生不灭，但将生灭，此意如何？’答‘你以烦恼尚未断除，心作断除涅槃的慧见，但对潜流作断除涅槃则不以为然，故此不同意。’由此亦以总摄法称涅槃，即贪欲断除、嗔恨断除、愚痴断除，以三因说为涅槃之名。
Sace pana evaṃ vuttepi na sallakkheti, maggena kāretabbo. Kathaṃ? Evaṃ tāva pucchitabbo – ‘tvaṃ maggaṃ nāma vadesī’ti? ‘Āma vademī’ti. ‘Maggakkhaṇe kilesā khīṇā, khīyanti, khiyissantī’ti? Jānamāno vakkhati – ‘khīṇāti vā khīyissantīti vā vattuṃ na vaṭṭati, khīyantīti vattuṃ vaṭṭatī’ti. ‘Yadi evaṃ, maggassa kilesakkhayaṃ nibbānaṃ katamaṃ? Maggena khīyanakakilesā katame? Maggo katamaṃ kilesakkhayaṃ nibbānaṃ ārammaṇaṃ katvā katame kilese khepeti? Tasmā mā evaṃ gaṇha. Nibbānaṃ pana āgamma rāgādayo khīṇāti ekameva nibbānaṃ rāgakkhayo dosakkhayo mohakkhayoti vuccati. Tīṇipi hetāni nibbānasseva adhivacanānī’ti.
若仍不信，则应以修行道次第说。如何？当问：‘你称之为正道乎？’答‘是也。’问：‘道时烦恼断除乎？’答述：‘当有烦恼，然不称为断除烦恼涅槃，只说为断除烦恼。’问：‘若然，何谓通过道的断除烦恼涅槃？何烦恼因正道而断除？何为道修得断除的涅槃？’答‘勿如此入取。’以此总摄法称涅槃，即三根本烦恼断除涅槃之义也。
Evaṃ vutte evamāha – ‘tvaṃ āgamma āgammāti vadesī’ti? ‘Āma vademī’ti. ‘Āgamma nāmāti idaṃ te kuto laddha’nti? ‘Suttato laddha’nti . ‘Āhara sutta’nti. ‘‘Evaṃ avijjā ca taṇhā ca taṃ āgamma, tamhi khīṇā, tamhi bhaggā, na ca kiñci kadācī’’ti. Evaṃ vutte paravādī tuṇhībhāvaṃ āpannoti.
说及此时，谓：‘你言涅槃即为涅槃乎？’答‘是也。’问：‘涅槃何以得来？’答‘自闻经得。’‘从何所闻？’答‘经教所闻。’‘经教云何？’答：‘如无明与渴爱，此因灭时涅槃现前，故无复生灭。’闻此说，反对者遂失诸虑。
Idhāpi dasāyatanāni kāmāvacarāni, dve pana catubhūmakāni lokiyalokuttaramissakānīti veditabbāni.
此处当知，十处界（内外根境）为欲境（可乐境），而又分为两种地界：世间地与出世间地，分别应当了解。
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3. Pañhāpucchakavaṇṇanā
三、问题询问讲解
§168
168. Idhāpi pañhāpucchake yaṃ labbhati yañca na labbhati, taṃ sabbaṃ pucchitvā labbhamānavaseneva vissajjanaṃ vuttaṃ; na kevalañca idha, sabbesupi pañhāpucchakesu eseva nayo. Idha pana dasannaṃ āyatanānaṃ rūpabhāvena abyākatatā veditabbā. Dvinnaṃ āyatanānaṃ khandhavibhaṅge catunnaṃ khandhānaṃ viya kusalādibhāvo veditabbo. Kevalañhi cattāro khandhā sappaccayāva saṅkhatāva dhammāyatanaṃ pana ‘‘siyā appaccayaṃ, siyā asaṅkhata’’nti āgataṃ. Ārammaṇattikesu ca anārammaṇaṃ sukhumarūpasaṅkhātaṃ dhammāyatanaṃ na-vattabbakoṭṭhāsaṃ bhajati. Tañca kho anārammaṇattā na parittādibhāvena navattabbadhammārammaṇattāti ayamettha viseso. Sesaṃ tādisameva. Idhāpi hi cattāro khandhā viya dvāyatanā pañcapaṇṇāsa kāmāvacaradhamme ārabbha rajjantassa dussantassa muyhantassa saṃvarantassa sammasantassa paccavekkhantassa ca parittārammaṇāti sabbaṃ khandhesu vuttasadisamevāti.
168. 此外，关于问题询问，所获得的与未获得的，全部问遍后得到，就如同获得的安稳宣说；这里不仅仅如此，在所有问题询问中皆应如此说明。在这里，须察知十处界中，以色相为特征的无法明确的状态。对于两处界中的蕴之细分，应像对四蕴一样，观察其善恶等状态。仅仅四蕴确实是以彼此条件而因缘成所造现象，而境界则有“或是有条件，或是无为”的本义。当为外境性时，不生境界的微细组织法不应归于界的分类。此处所谓不生境界，非因缺少界而不生境界，而是因其性质所异，故此即是特别之处。余下诸法亦同此理。又比如，正如四蕴一样，两处界中包括五十种感官欲界法，开始的、衰止的、昏沉的、制止的、正确止息的、观察的等悉皆属于该界，故在诸蕴中所说的皆覆此理。
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