4. Jahatikathā · 4. 舍断论义注
4. Jahatikathā4. 舍弃论
1. Nasuttāharaṇakathāvaṇṇanā1. 鼻与耳取论的解释
§279
279. Idāni jahatikathā nāma hoti. Tattha yesaṃ ‘‘jhānalābhī puthujjano saha saccābhisamayā anāgāmī nāma hoti, tassa puthujjanakāleyeva kāmarāgabyāpādā pahīnā’’ti laddhi seyyathāpi etarahi sammitiyānaṃ, tesaṃ taṃ laddhiṃ bhindituṃ jahati puthujjanoti pucchā sakavādissa, jhānavikkhambhitānaṃ pana tesaṃ pariyuṭṭhānaṃ apassantassa paṭiññā paravādissa. Yasmā pana tesaṃ jhānavikkhambhitānampi anāgāmimaggeneva accantaṃ pahānaṃ hoti, tasmā puna accantantiādianuyogo sakavādissa, tathārūpassa pahānassa abhāvato paṭikkhepo itarassa. Vikkhambhetīti accantavikkhambhanameva sandhāya pucchā sakavādissa. Tato paraṃ anāgāmimaggaṭṭhena saddhiṃ puthujjanasaṃsandanaṃ hoti. Taṃ uttānatthameva.
现在所谓断除，是指那些修得禅定果位的外道随俗人，在与真实现证相应时，被称为不还果。这里说“当时于外道之时，贪嗔等欲已断”，此乃比喻今时按世俗看法说法，于此人获得的果报，将彼果报断除。说“断除”，即是问：何谓‘断除外道’之说？即是对已生诸禅的留滞者，生起回返妨碍，故有反诤责之意。然则，即使是此等已生禅，依不还道理，亦当一心断除无遗。由此故，再次说“断除”，乃是指于执着断除之反诤责，令其远离妨碍他者也。所谓“留滞”，意谓无遗留滞，即毫无残留。此后即由不还道所立，使其与外道俗人的论辩交流成立。此为高远之义。
§280
280. Tato paraṃ anāgāmiphale saṇṭhātīti puṭṭho jhānānāgāmitaṃ sandhāya paṭijānāti. Arahatte saṇṭhātīti puṭṭho dassanamaggena uddhambhāgiyānaṃ pahānābhāvato paṭikkhipati.
随后问及不还果成熟时之理，会知“不还果是禅的完满”。又问“阿拉汉果成熟？”则反对此为上升阶段的断除不存在。
Apubbaṃ acarimaṃ tayo maggeti puṭṭho tathārūpāya bhāvanāya abhāvā paṭikkhipati. Puna puṭṭho tiṇṇaṃ maggānaṃ kiccasabbhāvaṃ sandhāya paṭijānāti. Sāmaññaphalapucchāsupi eseva nayo. Katamena maggenāti puṭṭho anāgāmimaggenāti jhānānāgāmitaṃ sandhāya vadati. Puna saṃyojanappahānaṃ puṭṭho tiṇṇaṃ anāgāmimaggena tesaṃ kilesānaṃ appaheyyattā paṭikkhipati. Dutiyaṃ puṭṭho paṭhamamaggasseva jhānānāgāmimaggabhāvaṃ sandhāya paṭijānāti. Sesamettha uttānatthamevāti.
继而问“三种道是前修”，即问是否无相同类的修行。再问三种道的全部任务，作出完全明了的解答。与一般问果相似，此法中问“何谓某道？”回答称不还道实为禅的成熟阶段。又问断除烦恼，则问三法中不还道能够断少烦恼。二问均知不还道禅的存在。结尾仍是高远之义。
Jahatikathā. · 舍弃论。