5. Pañcamanayo · 5. 第五法义注
5. Pañcamavaggo第五品
1. Vimuttikathāvaṇṇanā一、解脱论之解释
§418
418. Idāni vimuttikathā nāma hoti. Tattha vipassanā, maggo, phalaṃ, paccavekkhaṇanti catunnaṃ ñāṇānaṃ vimuttiñāṇanti nāmaṃ. Tesu vipassanāñāṇaṃ niccanimittādīhi vimuttattā, tadaṅgavimuttibhāvena vā vimuttattā vimuttiñāṇaṃ. Maggo samucchedavimutti, phalaṃ paṭippassaddhivimutti, paccavekkhaṇañāṇaṃ pana vimuttiṃ jānātīti vimuttiñāṇaṃ. Evaṃ catubbidhe vimuttiñāṇe nippariyāyena phalañāṇameva vimutti. Sesāni ‘‘vimuttānī’’ti vā ‘‘avimuttānī’’ti vā na vattabbāni. Tasmā ‘‘idaṃ nāma vimuttiñāṇaṃ vimutta’’nti avatvā aviseseneva ‘‘vimuttiñāṇaṃ vimutta’’nti yesaṃ laddhi, seyyathāpi andhakānaṃ; te sandhāya pucchā sakavādissa, paṭiññā paravādissa. Puna yaṃkiñcīti puṭṭho paccavekkhaṇādīni sandhāya paṭikkhipati. Paṭipannassāti puṭṭho maggañāṇassa anāsavataṃ sandhāya paṭijānāti. Yasmā pana taṃ sotāpannassa phale ṭhitassa ñāṇaṃ na hoti, tasmā vimuttaṃ nāma na hotīti codanatthaṃ puna sakavādī sotāpannassātiādimāha. Iminā upāyena sabbattha attho veditabbo.
现在称为解脱知。其中文义为：于四种知见中称为内观、道、果、回顾，这四种知见称为解脱知。其中内观知因具常相等解脱法，或因断除表相的性质，或以断除肢体的解脱性质，即是解脱知。道知为斩断烦恼的解脱；果知为内心安稳的解脱；回顾知则知解脱。如此于这四种解脱知中，究竟的只有果知，就是称作解脱。其余的称为“解脱者”或“不解脱者”的说法皆不可取。因此称为“此名解脱知即为解脱”，特指其在得解脱者所具，譬如盲者；他们借着质询得以辩明，或听从反对而修正。再次有问时，则弃置回顾等知。所谓修行中而得道知，则知无染，称为认知。因无断后入流者的果位知，故说不名解脱。以此方便应当处处了知其义。
Vimuttikathāvaṇṇanā. · 解脱论之解释。
2. Asekhañāṇakathāvaṇṇanā二、无学智论之解释
§421
421. Idāni asekhakathā nāma hoti. Tattha yasmā ānandattherādayo sekhā ‘‘uḷāro bhagavā’’tiādinā nayena asekhe jānanti, tasmā ‘‘sekhassa asekhañāṇaṃ atthī’’ti yesaṃ laddhi, seyyathāpi uttarāpathakānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Jānāti passatīti idaṃ attanā adhigatassa jānanavasena vuttaṃ. Gotrabhunotiādi heṭṭhimāya bhūmiyaṃ ṭhitassa uparūpariñāṇassa abhāvadassanatthaṃ vuttaṃ. Nanu āyasmā ānando sekho ‘‘uḷāro bhagavā’’ti jānātīti paravādī asekhe bhagavati pavattattā taṃ asekhañāṇanti icchati, na panetaṃ asekhaṃ. Tasmā evaṃ patiṭṭhāpitāpi laddhi appatiṭṭhāpitāva hotīti.
现在称为无垢知。意思是，因阿难长老等弟子藉由“世尊至高”的称呼等，知晓导师无垢故而得知；因此此等知被称作弟子的无垢知，如北方行者们。对此他们用以质问或反对他人。此知即自己领悟所成的知，称为了知。以“血统车轮”等语，为了表示无上境地的超越生灭无知而说。难道说阿难长老是弟子知道“世尊至高”而外人却认为他无垢者，是想说他无垢吗？非也，不是无垢。因此，即便已确立，仍可能被误解为未确立。
Asekhañāṇakathāvaṇṇanā. · 无学智论之解释。
3. Viparītakathāvaṇṇanā三、颠倒论之解释
§424
424. Idāni viparītakathā nāma hoti. Tattha ‘‘yvāyaṃ pathavīkasiṇe pathavīsaññī samāpajjati, tassa taṃ ñāṇaṃ viparītañāṇa’’nti yesaṃ laddhi, seyyathāpi andhakānaṃ, te sandhāya pucchā sakavādissa, paṭiññā itarassa. Pathaviṃ nissāya uppannanimittañhi na pathavīyeva, tatra cāyaṃ pathavīsaññī. Tasmā viparītañāṇanti ayametassa adhippāyo. Tato sakavādī ‘‘lakkhaṇapathavīpi sasambhārapathavīpi nimittapathavīpi pathavīdevatāpi sabbā pathavīyeva, tāsu pathavīti ñāṇaṃ viparītaṃ na hoti. Anicce niccantiādivipariyeso pana viparītañāṇaṃ nāma. Kiṃ te idaṃ etesu aññatara’’nti codetuṃ anicce niccantiādimāha. Itaro vipallāsalakkhaṇābhāvaṃ sandhāya paṭikkhipati, pathavīnimittaṃ sandhāya paṭijānāti.
现在称为相反知。意谓“若地息修法中现地息相时，彼时知相为相反知”，如盲者。为质疑和反对所用。因此，所谓地息系相不是实地息，实地息者为地息识。故称此知为猜度。接着质疑者言：“诸标志地息、成聚地息、相地息及诸地息神均属地息，何故称该知为相反知？”对此称无常、常等相的颠倒为相反知。若他问：“此中何为他者？”答曰无常、常等。另有人质疑缺乏颠倒标记，从而否认地息相，乃至承认地息标记。
Kusalanti sekkhaputhujjanānaṃ ñāṇaṃ sandhāya vuttaṃ. Atthi arahatoti pañhesupi vipallāsalakkhaṇābhāvena paṭikkhipati. Pathavīnimittaṃ sandhāya paṭijānāti. Sabbeva pathavīti sabbaṃ taṃ pathavīkasiṇaṃ lakkhaṇapathavīyeva hotīti pucchati. Sakavādī tathā abhāvato paṭikkhipati. Nanu pathavī atthi, atthi ca koci pathaviṃ pathavito samāpajjatīti pucchā sakavādissa . Tassattho – nanu nimittapathavī atthi, atthi ca koci taṃ pathaviṃ pathavitoyeva samāpajjati, na āpato vā tejato vāti. Pathavī atthītiādi ‘‘yadi yaṃ yathā atthi, taṃ tathā samāpajjantassa ñāṇaṃ viparītaṃ hoti, nibbānaṃ atthi, tampi samāpajjantassa sabbavipariyesasamugghātanaṃ maggañāṇampi te viparītaṃ hotū’’ti dassanatthaṃ vuttanti.
此为善人俗人修习知见所质疑的。有人答“有阿拉汉”，另有人质疑缺乏颠倒标记而否认。质疑者承认地息标记。皆言为地息，即为诸地息息现的常地息。质疑者因此否认其存在。质疑者问及“实有地息，且有某些地息修法出现吗？”其答曰“实有相地息，且某些修法出现于相地息，非火焰等所引起”。意指“若某物实如其所是而出现，则知为相反知。虽有涅槃为界，其知识皆反向非正”，以此说明。
Viparītakathāvaṇṇanā. · 颠倒论之解释。
4. Niyāmakathāvaṇṇanā4. 决定论之解释
§428-431
428-431. Idāni niyāmakathā nāma hoti. Tattha yo puggalo sammattaniyāmaṃ okkamissati, taṃ ‘‘bhabbo esa dhammaṃ abhisametu’’nti yasmā bhagavā jānāti, tasmā ‘‘aniyatassa puthujjanasseva sato puggalassa niyāmagamanāya ñāṇaṃ atthī’’ti yesaṃ laddhi, seyyathāpi etarahi uttarāpathakānaṃ; te sandhāya aniyatassāti pucchā sakavādissa. Tattha niyāmagamanāyāti niyāmo vuccati maggo, maggagamanāya maggokkamanāyāti attho. Yaṃ panassa ñāṇaṃ disvā bhagavā ‘‘bhabbo aya’’nti jānāti, taṃ sandhāya paṭiññā paravādissa.
现在称为决定知。指凡人若入定时，世尊已知其能得定，即谓“适合者当会此法”，故此知谓为不确定世俗人中之决定入定知，如现在北方大地人。此乃“决定入定”者即为定、定入之意。世尊见其知，即便当事者反对，也视为肯定。
Athassa sakavādī ayuttavāditaṃ dīpetuṃ niyatassāti viparītānuyogamāha. Tattha paṭhamapañhe maggena niyatassa aniyāmagamanāya ñāṇaṃ nāma natthīti paṭikkhipati. Dutiye natthibhāvena paṭijānāti. Tatiye aniyatassa natthīti puṭṭhattā laddhivirodhena paṭikkhipati. Puna paṭhamapañhameva catutthaṃ katvā niyatassa niyāmagamanādivasena tayo pañhā katā. Tesu paṭhame yasmā ādimaggena niyatassa puna tadatthāya ñāṇaṃ natthi, tasmā paṭikkhipati. Dutiye natthibhāveneva paṭijānāti. Tatiye laddhivirodheneva paṭikkhipati. Puna paṭhamapañhaṃ aṭṭhamaṃ katvā aniyatassa aniyāmagamanādivasena tayo pañhā katā. Tesaṃ attho vuttanayeneva veditabbo. Puna paṭhamapañhameva dvādasamaṃ katvā taṃmūlakā atthi niyāmotiādayo pañhā katā. Tattha yasmā niyāmagamanāya ñāṇaṃ nāma maggañāṇameva hoti, tasmā taṃ sandhāya atthi niyāmoti vuttaṃ. Itaro pana niyāmoti vutte paṭikkhipati, ñāṇanti vutte paṭijānāti. Satipaṭṭhānādīsupi eseva nayo. Paccanīkaṃ uttānatthameva. Gotrabhunotiādi yena yaṃ appattaṃ, tassa taṃ natthīti dassanatthaṃ vuttaṃ. Bhagavā jānātīti attano ñāṇabalena jānāti, na tassa niyāmagamanañāṇasabbhāvato. Tasmā iminā kāraṇena patiṭṭhitāpissa laddhi appatiṭṭhitāyevāti.
此时，学人于质疑中言于决定者表达需阐明不确定观。首先问及道上是否有确定与不确定之知，回答否定。其次承认无确定之意。第三则否定不确定之意，且当问已有其反论予以反驳。再次于最初问题加第四问。诸中，因道上无最初确定知，则否定。再第二问承认无确定之意。第三问因反论而否定。然后对最初问加第八问，针对不确定者提出三个质疑。此意应当理解。再对最初问加第十二问，衍生道根本问题。此处因决定者入定知即为道知，故称为“决定”。他人否定“决定”者予以反对者，然皆承认知见。于念处等亦有同样用法。为方便成就最大义。诸如“血统车轮”等语用以显示何者无并非决定入定知全体。世尊以他智慧所知，而非为决定入定知具实皆然。故由此理，当懂即使已确立亦有不确立者。
Niyāmakathāvaṇṇanā. · 决定论之解释。
5. Paṭisambhidākathāvaṇṇanā5. 无碍解论之解释
§432-433
432-433. Idāni paṭisambhidākathā nāma hoti. Tattha yesaṃ ‘‘yaṃkiñci ariyānaṃ ñāṇaṃ, sabbaṃ lokuttaramevā’’ti gahetvā ‘‘sabbaṃ ñāṇaṃ paṭisambhidā’’ti laddhi, seyyathāpi andhakānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Sammutiñāṇapañhesu pathavīkasiṇasammutiyaṃ samāpattiñāṇaṃ sandhāya paṭikkhipati, niruttiñāṇaṃ sandhāya paṭijānāti. Ye keci sammutinti pañhe puthujjane sandhāya paṭikkhipati. Cetopariyāyapañhesu puthujjanassa ñāṇaṃ sandhāya paṭikkhipati, ariyassa ñāṇaṃ sandhāya paṭijānāti. Sabbā paññātipañhesu kasiṇasamāpattipañhaṃ sandhāya paṭikkhipati, lokuttaraṃ sandhāya paṭijānāti. Pathavīkasiṇasamāpattintiādi ‘‘yā etesu ettakesu ṭhānesu paññā, kiṃ sabbā sā paṭisambhidā’’ti pucchanatthaṃ vuttaṃ. Tenahi sabbaṃ ñāṇanti yasmā sabbā lokuttarapaññā paṭisambhidā , tasmā sabbanti vacanaṃ sāmaññaphalena saddhiṃ patiṭṭhāpetīti.
目前此处所说者，名为“分解知见注解”。此中所指的是那些称谓“若诸圣者所知悉者，皆是超世间之法”的知识，取此言谓“一切知识皆分解知”，犹如黑暗中的明灯。彼等执着于疑难疑问，向同义对答者发问，向他人回答。凡是对于约定智慧疑问，依据地界观修定智慧发问时，则用否定来回避；依据文字智慧疑问时，则以肯定来承认。凡对此约定疑问，愚夫多以回避为主。对于此心意解说的疑问，愚夫则以否定为主，而圣者则以肯定为主。对于诸般智慧疑问，执着于观修定智慧的质疑，则以否定为主，而对于超世智慧的质疑，则以肯定为主。所谓地界观修定等，乃此等领域中智慧之所在，问“在这些特定境位上所显的智慧，今者被称为全部分解知吗？”因此称“一切都是知识”，因为一切都是超世智慧之分解知，故称为一切。此‘一切’相当于通达之果而得建立。
Paṭisambhidākathāvaṇṇanā. · 无碍解论之解释。
6. Sammutiñāṇakathāvaṇṇanā6. 世俗智论之解释
§434-435
434-435. Idāni sammutiñāṇakathā nāma hoti. Tattha sammutisaccaṃ paramatthasaccanti dve saccāni. Ye pana evaṃ vibhāgaṃ akatvā saccanti vacanasāmaññena sammutiñāṇampi ‘‘saccārammaṇamevā’’ti vadanti, seyyathāpi andhakā; te ayuttavādinoti tesaṃ vādavisodhanatthaṃ ayaṃ kathā āraddhā. Tattha na vattabbanti pucchā paravādissa, paramatthasaccaṃ sandhāya paṭiññā sakavādissa. Sammutisaccamhīti sammutiṃ anupaviṭṭhe saccamhi. Paccatte vā bhummavacanaṃ, sammutisaccanti attho. Sammutiñāṇaṃ saccārammaṇaññevāti pucchā sakavādissa, paṭiññā itarassa. Tato naṃ ‘‘yadi taṃ avisesena saccārammaṇaññeva, tena ñāṇena dukkhapariññādīni kareyyā’’ti codetuṃ tena ñāṇenātiādimāha.
此部分名为“约定智慧解说”。其中约定真理与终极真理为二种真理。然而，有些虽未分明区别而将真理语言一概视为约定智慧，称其为“真实显现”，如同盲人。他们为未达正法之言，故讲论始于此处。此处不谈他者的质问，对于以终极真理为所问者，向同义对答者表示肯定。所谓约定真理，即非究竟的真理，属于约定之义。以“约定智慧即真实显现”为问向同义者陈述，回答于他者。因此经文告言：“若此为特意显现之真实，则以此智慧应透知苦集等”，此即其义之开示。
Sammutiñāṇakathāvaṇṇanā. · 世俗智论释。
7. Cittārammaṇakathāvaṇṇanā7. 心所缘论释
§436-438
436-438. Idāni cittārammaṇakathā nāma hoti. Tattha cetopariyāye ñāṇanti vacanamattameva gahetvā ‘‘taṃ ñāṇaṃ cittārammaṇamevā’’ti yesaṃ laddhi, seyyathāpi etarahi andhakānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Athassa ‘‘yo sarāgādivasena cittaṃ jānāti, tassa rāgādayopi ārammaṇā honti, tasmā na vattabbaṃ taṃ cittārammaṇaññevā’’ti codanatthaṃ nanu atthi kocītiādi āraddhaṃ. Phassārammaṇeti phassasaṅkhāte ārammaṇe. Vedanārammaṇetiādīsupi eseva nayo. Puna phassārammaṇe ñāṇaṃ na vattabbanti puṭṭho phassassa phusanalakkhaṇaṃ manasikaroto phassovārammaṇaṃ hotīti paṭijānāti. Kiṃ panetaṃ phassapariyāye ñāṇanti puṭṭho pana tādisassa suttapadassa abhāvā paṭikkhipati. Vedanādīsupi eseva nayo. Idāni yaṃ nissāya laddhi, tadeva dassetvā laddhiṃ patiṭṭhāpetuṃ nanu cetopariyāye ñāṇantiādimāha. Sā panesā vacanamattābhinivesena patiṭṭhāpitāpi appatiṭṭhāpitāva hotīti.
此名为“心所显现解说”。以心意之解说、知识为言辞本体，取“此知识为心所显现”。对于此说，犹如黑暗中之愚者，他们以疑问求问，向同义对答者；他人则肯定回答。接着说：“若有染著等故知心，则对应其染法所依者皆为所显现，故不应仅称其显现为心所显现”以此而发出质疑。所谓触所显现，即以触处聚集之所象称之；感受等亦同。又于触所显现中不视知识为心所显现，而以感知触处特征之知识为触所显现为从，而非心所显现为知。从而知之。至于触所显现的知识为何，疑问生起，但因缺乏经典用语而不被接受。此处所谓感受等亦同。由此者，以此作为所依而获得的知识，显现后乃能稳固建立，但于心所显现知识等辞，却仅字面上附着，既已建立，亦无不稳固之理。
Cittārammaṇakathāvaṇṇanā. · 心所缘论释。
8. Anāgatañāṇakathāvaṇṇanā8. 未来智论释
§439-440
439-440. Idāni anāgatañāṇakathā nāma hoti. Tattha anāgataṃ nāma antarampi atthi, anantarampi. Tesu anantare ekanteneva ñāṇaṃ natthi. Yathā ca anantare, tathā ekavīthiekajavanapariyāpannepi. Tattha ye sabbasmimpi anāgate ñāṇaṃ icchanti, seyyathāpi andhakā; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘yaṃ te anāgate ñāṇaṃ, kiṃ tena anantaraṃ anāgataṃ mūlādivasena jānātī’’ti codetuṃ anāgataṃ mūlatotiādimāha. Tattha mūlatotiādīni sabbāni kāraṇavevacanāneva. Kāraṇañhi yaṃ attano phalaṃ karoti, taṃ tattha mūlayati patiṭṭhātīti mūlaṃ. Tato ca taṃ hinoti pavattayatīti hetu. Tadeva taṃ nideti ‘‘handa naṃ gaṇhathā’’ti. Niyyāteti viyāti nidānaṃ. Tato taṃ sambhavatīti sambhavo. Pabhavatīti pabhavo. Tattha ca taṃ samuṭṭhāti, taṃ vā naṃ samuṭṭhāpetīti samuṭṭhānaṃ. Tadeva naṃ āharatīti āhāro. Tañcassa apariccajitabbaṭṭhena ārammaṇaṃ. Tadeva cetaṃ paṭicca etīti paccayo. Tato naṃ samudetīti samudayoti vuccati. Yasmā pana anantaraṃ cittaṃ etehākārehi na sakkā jānituṃ, tasmā na hevanti paṭikkhipati. Anāgataṃ hetupaccayatanti yā anantarānāgate citte hetupaccayatā, taṃ jānāti. Ye tattha dhammā hetupaccayā honti, te jānātīti attho. Sesapadesupi eseva nayo. Gotrabhunotiādi yasmiṃ anāgate ñāṇaṃ na uppajjati, taṃ sarūpato dassetuṃ vuttaṃ. Pāṭaliputtassāti suttaṃ yasmiṃ anāgate ñāṇaṃ uppajjati, taṃ dassetuṃ āhaṭaṃ. Yasmā panetaṃ na sabbasmiṃ anāgate ñāṇassa sādhakaṃ; tasmā anāhaṭamevāti.
此段名为“未来智解说”。未来有直接、间接之分，间隔不可得有断续知识。未来若是依间隔计，等若独行小径环绕林间。欲求未来一切知识者，犹如黑暗中无明之故，向同义对答者问疑，向他人答疑。继之以质问说：“尔所知诸未来智，如何通过因缘等得知未来之根本？”答复未来之根本为因缘分析之所以然。因缘即一切成就自己果报之所依故称根本。继而减损、发生等为因论。再者生起、不生起递起等分别说明。心因缘在此以何形相不可能得知，故不肯定否定。所谓未来因缘因，乃指未来心之因缘关系。所有因缘法彼此相生，人皆烦恼，故称之。其余词义亦同。象征未来无知识生起之处称为种子。如《巴提利哉经》中所云未来知识生起时现相，故说未现者也。盖缘未尽故被称未现。
Anāgatañāṇakathāvaṇṇanā. · 未来智论释。
9. Paṭuppannañāṇakathāvaṇṇanā9. 现在智论释
§441-442
441-442. Idāni paṭuppannañāṇakathā nāma hoti. Tattha yesaṃ ‘‘sabbasaṅkhāresu aniccato diṭṭhesu tampi ñāṇaṃ aniccato diṭṭhaṃ hotī’’ti vacanaṃ nissāya ‘‘avisesena sabbasmiṃ paccuppanne ñāṇaṃ atthī’’ti laddhi, seyyathāpi andhakānaṃ; te sandhāya paṭuppanneti pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘yadi avisesena paṭuppanne ñāṇaṃ atthi, khaṇapaccuppannepi tena bhavitabbaṃ. Evaṃ sante dvinnaṃ ñāṇānaṃ ekato abhāvā teneva ñāṇena taṃ jānitabbaṃ hotī’’ti codanatthaṃ tenāti anuyogo sakavādissa. Tattha paṭhamapañhe teneva taṃ jānituṃ na sakkāti paṭikkhepo itarassa. Dutiyapañhe santatiṃ sandhāya paṭiññā tasseva. Paṭipāṭito bhaṅgaṃ passanto bhaṅgānupassaneneva bhaṅgānupassanāñāṇaṃ passatīti adhippāyo. Tena ñāṇena taṃ ñāṇaṃ jānātītiādīsupi eseva nayo. Tena phassena taṃ phassantiādīnissa lesokāsanivāraṇatthaṃ vuttāni . Yaṃ panetena laddhipatiṭṭhāpanatthaṃ nanu sabbasaṅkhāretiādi vuttaṃ. Tattha nayato taṃ ñāṇaṃ diṭṭhaṃ hoti, na ārammaṇatoti adhippāyena paṭiññā sakavādissa. Tasmā evaṃ patiṭṭhitāpissa laddhi appatiṭṭhitāva hoti.
此名曰“现前智解说”。言彼所说“一切造作法皆无常所见，今现无疑之智慧在此”，犹如黑暗中无明者。他们因執取现前智慧而问疑于同义者，答疑于他人。又言：“若现前智慧果然存在，则须透见短暂现前之智慧。若如此，则两种智慧不能并存，唯有依此智慧可知彼智慧。”此为向同义者连贯开示。初问者却不能即刻知其义故否认。第二问者拷问现前知识之存在，向同义对答者肯定。现前系列之破坏为观察破坏的破坏智慧。因此以智慧认识此破坏之智慧。又于彼智慧义说中已言触等之因过去障碍等。若以此智慧为得立之缘故，则一切造作等即得见，向同义对答者肯定认同。此智慧乃见而非所依物，故向同义说话者予以肯定。因此依此确立，亦无不确立之理。
Paṭuppannañāṇakathāvaṇṇanā. · 现起智论义注释。
10. Phalañāṇakathāvaṇṇanā十、果智论义注释。
§443-444
443-444. Idāni phale ñāṇakathā nāma hoti. Tattha ‘‘buddhāpi sattānaṃ ariyaphalappattiyā dhammaṃ desenti sāvakāpi, iti iminā sāmaññena buddhānaṃ viya sāvakānampi tena tena sattena pattabbe phale ñāṇaṃ atthī’’ti yesaṃ laddhi, seyyathāpi andhakānaṃ; te sandhāya sāvakassāti pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘yadi sāvakassa phale ñāṇaṃ atthi, yathā buddhā samānepi sotāpattiphale attano ñāṇabalena ‘ayaṃ ekabījī, ayaṃ kolaṃkolo, ayaṃ sattakkhattuparamo’ti phalassakataṃ paññapenti, kiṃ te evaṃ sāvakopī’’ti codetuṃ sāvako phalassa kataṃ paññapetīti āha. Itaro paṭikkhipati.
此名曰“果报智慧解说”。谓佛及诸众生因成就圣果，佛亦如是教化众生，弟子亦复如是。由此通达成就佛众生之果报智慧，如一切佛萨之所有智慧。犹如黑暗中无明众生，向同义者发问“弟子果报如何？”并由他人答复。彼云：“若弟子有果报智慧，当如佛等，凭自身智慧宣说：‘此是独生子，此为牝牛，此为最高七日农夫之果’，如是彰显果位，弟子于果报智慧中得成就。”其余人则否定。
Atthi sāvakassa phalaparopariyattītiādi phale ñāṇassa atthitāya paccayapucchanatthaṃ vuttaṃ. Ayañhettha adhippāyo – buddhānaṃ ‘‘idaṃ phalaṃ paraṃ, idaṃ opara’’nti evaṃ phalānaṃ uccāvacabhāvajānanasaṅkhātā phale paropariyatti nāma atthi. Tathā indriyapuggalaparopariyattiyo, tāsaṃ atthitāya tassa tassa puggalassa tesaṃ tesaṃ indriyānaṃ vasena taṃ taṃ phalaṃ jānanti, kiṃ te sāvakassāpi etā paropariyattiyo atthīti.
所谓弟子间果相的互相传述等，是为对果报中智慧意涵成立之缘起而设的问答。这里所谓“相互传述”，指的是诸佛说：“此为彼果，此为他果”，这样从果报名称的高声宣说而产生的相互传述。与此类似，也有根觉者之间相互传述，因其各人凭借各根的种种作用，分别了各自的果报，诸弟子间的相互传述亦复如是。
Atthi sāvakassa khandhapaññattītiādīnipi ‘‘yadi te sāvakassa buddhānaṃ viya phale ñāṇaṃ atthi, imā hi pissa paññattīhi bhavitabbaṃ. Kimassa tā atthi, sakkoti so etā paññattiyo attano balena jānituṃ vā paññapetuṃ vā’’ti codanatthaṃ vuttāni. Sāvako jinotiādi ‘‘yadi sāvakassa buddhānaṃ viya phale ñāṇaṃ atthi, evaṃ sante sveva jino’’ti codanatthaṃ vuttaṃ. Sāvako anuppannassāti pañhepi ayameva nayo. Aññāṇīti pañhe avijjāsaṅkhātassa aññāṇassa vihatattā paṭikkhitto, na panassa buddhānaṃ viya phale ñāṇaṃ atthi. Tasmā appatiṭṭhitova paravādīvādoti.
所谓弟子的蕴假名等，即指“一若弟子具有如诸佛果报般的智慧，则必须以此假名为表述依据。此智慧如何可得？谓其能以自身力量认识并表述诸假名。”这为提出问题之意。 对此，弟子答曰：“若弟子有如佛果般的智慧，既然如此，便是自然的觉者。”此回答即是说，弟子不具此问所指智慧者为无知，因此无如佛果般的智慧果报。故而，谓之非立定故委以外人之辩说。
Phalañāṇakathāvaṇṇanā. · 果智论义注释。
Pañcamo vaggo. · 第五品。
Mahāpaṇṇāsako samatto. · 大五十集已竟。