1. Paṭhamanayo · 1. 第一法义注
8. Aṭṭhamavaggo八、第八品
1. Chagatikathāvaṇṇanā一、六趣论注释
§503-504
503-504. Idāni chagatikathā nāma hoti. Tattha asurakāyena saddhiṃ chagatiyoti yesaṃ laddhi, seyyathāpi andhakānañceva uttarāpathakānañca; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ sakavādī ‘‘pañca kho panimā, sāriputta, gatiyo’’ti (ma. ni. 1.153) lomahaṃsanapariyāye paricchinnānaṃ gatīnaṃ vasena codetuṃ nanu pañca gatiyotiādimāha. Itaro suttavirodhabhayena paṭijānāti. Kasmā pana sakavādī cha gatiyo na sampaṭicchati, nanu ‘‘catūhāpāyehi ca vippamutto’’ti ettha asurakāyopi gahitoti. Saccaṃ gahito, na panesā gati. Kasmā? Visuṃ abhāvato. Asurakāyasmiñhi kālakañcikā asurā petagatiyā saṅgahitā , vepacittiparisā devagatiyā, asurakāyoti visuṃ ekā gati nāma natthi.
503-504。此处称为“六趣说”。其中，所谓“六趣”者，即与阿修罗界同类者的去处，如同黑暗之人亦有北方道路；他们聚集问答同伴，彼此应答。有一同伴否认说：“沙利子啊，只有五趣而非六趣。”这是因为他们借用断裂如鬣鹫羽毛般断绝的趣道去证明，意在指出五趣存在。其他学者因持有对经义的疑虑而反驳。为何该同伴不认六趣呢？乃因“无净处”的缘故。据知阿修罗界之阿修罗，与饿鬼趣天趣合而为一，阿修罗界并无单独之净处--因此阿修罗界并非一个单独的趣。何以见得？乃因其纯净之处不存在。阿修罗界中之阿修罗实际上聚合于饿鬼趣，与天趣不同，故阿修罗界无独立趣名。
Idāni etameva atthaṃ dassetuṃ nanu kālakañcikātiādi āraddhaṃ. Tattha samānavaṇṇāti sadisarūpasaṇṭhānā bībhacchā virūpā duddassikā. Samānabhogāti sadisamethunasamācārā. Samānāhārāti sadisakheḷasiṅghāṇikapubbalohitādiāhārā. Samānāyukāti sadisaāyuparicchedā. Āvāhavivāhanti kaññāgahaṇañceva kaññādānañca. Sukkapakkhe samānavaṇṇāti sadisarūpasaṇṭhānā abhirūpā pāsādikā dassanīyā pabhāsampannā. Samānabhogāti sadisapañcakaāmaguṇabhogā. Samānāhārāti sadisasudhābhojanādiāhārā. Sesaṃ vuttanayameva. Nanu atthi asurakāyoti idaṃ asurakāyasseva sādhakaṃ. Tassa pana visuṃ gatiparicchedābhāvena na gatisādhakanti.
此处意在说明『无净处』等之义。所称“无净处”等，乃指同类外貌的聚合体，却丑陋变形，甚为难察。所谓同类享乐，即类似同种的交往行为。同类饮食，乃指类似分食如炼铁器、火炭等粗劣饮食。同类寿命，指寿命的界限近似。所谓“娶妻嫁娶”，乃指抓取女子、嫁女等行为。至于善趣，同类色等，乃指外貌美丽、端庄，且光明炫耀。同类享乐，乃指有乐之五种情欲德。如饮食，乃指纯净饮食美味。此处仅举述。然所谓阿修罗界，则仅为“无净处”之标志而存在，因其无净处而非趣道者。
Chagatikathāvaṇṇanā. · 六趣论注释。
2. Antarābhavakathāvaṇṇanā二、中有论注释
§505
505. Idāni antarābhavakathā nāma hoti. Tattha yesaṃ ‘‘antarā parinibbāyī’’ti suttapadaṃ ayoniso gahetvā ‘‘antarābhavo nāma atthi, yattha satto dibbacakkhuko viya adibbacakkhuko, iddhimā viya aniddhimā mātāpitisamāgamañceva utusamayañca olokayamāno sattāhaṃ vā atirekasattāhaṃ vā tiṭṭhatī’’ti laddhi, seyyathāpi pubbaseliyānañceva sammitiyānañca; te sandhāya atthīti pucchā sakavādissa, laddhiyaṃ ṭhatvā paṭiññā itarassa. Atha naṃ ye ca bhagavatā tayo bhavā vuttā, tesaṃ vasena codetuṃ kāmabhavotiādimāha. Tatrāyaṃ adhippāyo – yadi te antarābhavo nāma koci bhavo atthi, tena kāmabhavādīnaṃyeva aññatarena bhavitabbaṃ pañcavokārabhavādinā viya, tena taṃ pucchāmi – ‘‘kiṃ te ayaṃ antarābhavo nāma kāmabhavo, udāhu rūpabhavo arūpabhavo vā’’ti? Itaro tathā anicchanto sabbaṃ paṭikkhipati. Kāmabhavassa cātiādi yadi antarābhavo nāma atthi, imesaṃ bhavānaṃ antarā dvinnaṃ sīmānaṃ sīmantarikā viya bhaveyyāti codetuṃ āraddhaṃ. Paravādī pana tathā anicchanto sabbapañhe paṭikkhipati kevalaṃ laddhiyā, na sahadhammena. Teneva naṃ sakavādī ‘no vata re’ti paṭisedheti.
505。此处称为“中有说”。所谓“中有灭者”（antarā parinibbāyī）一语，乃指依止三昧处，若众生如天眼者观看母父集合时节，或现一周或一周半而立者，为见。诸如昔日塞利族与罗马族等，亦采此说，以探究其义。问答同伴据经文立论，反问他者。世尊曾说三有即欲界有色界无色界等，则此所谓中有应为欲界等三有中之一。若否认，则一切讥诮全不接受。对于欲界若有中有者则必定设限如五趣等分界故，此亦为质询缘起。被反对者以不愿回答所有问题而选择否认，故该同伴正以此拒绝而说“绝非如此”。
§506
506.Pañcamī sā yonītiādīnipi yathāparicchinnayoniādīsu so samodhānaṃ na gacchati, atha tena tato tato atirekena bhavitabbanti codetuṃ vuttāni. Antarābhavūpagaṃ kammanti yadi sopi eko bhavo, yathā kāmabhavūpagādīni kammāni atthīti satthārā vibhajitvā dassitāni, evaṃ tadupagenāpi kammena bhavitabbanti codanatthaṃ vuttaṃ. Yasmā pana parasamaye antarābhavūpagaṃ nāma pāṭiyekkaṃ kammaṃ natthi, yaṃ yaṃ bhavaṃ upapajjissati, tadupageneva kammena antarābhave nibbattatīti tesaṃ laddhi, tasmā ‘naheva’nti paṭikkhittaṃ. Atthi antarābhavūpagā sattāti puṭṭhopi kāmabhavūpagāyeva nāma teti laddhiyā paṭikkhipati. Jāyantītiādīni puṭṭhopi tattha jātijarāmaraṇāni ceva cutipaṭisandhiparamparañca anicchanto paṭikkhipati. Rūpādivasena puṭṭhopi yasmā antarābhavasattassa anidassanaṃ rūpaṃ, vedanādayopi aññesaṃ viya na oḷārikāti tassa laddhi, tasmā paṭikkhipati. Imināva kāraṇena pañcavokārabhavabhāvepi paṭikkhepo veditabbo.
506。第五章讲述“母胎”等诸起因，及其无数差别，尚未达成熟发育之说。后续有多重差别，依序递增，欲指出中有起者也应诸此而增。若中有起者只有一者，如欲界中生者之因，则应有相应业起。然因他时无中有起一事，无论哪一有生起，其中有起必由相应业，如此经义成立，故判定“并非如此。”中有起者虽多，唯秉承欲界等生起之业。诸诸生死续传，乃厌恶之无明，诸以坏灭为终止，复新生故反对。色若无现，受等法若无光明，即不能显现，中有亦不能成。由此缘故，五趣生起也可斥。
§507
507. Idāni kāmabhavo bhavo gatītiādi bhavasaṃsandanaṃ nāma hoti. Tatrāyaṃ adhippāyo – yadi te antarābhavo nāma koci bhavo bhaveyya, yathā kāmabhavādīsu bhavagatiādibhedo labbhati, tathā tatrāpi labbhetha. Yathā vā tattha na labbhati, tathā imesupi na labbhetha. Samānasmiñhi bhavabhāve etesvevesa vibhāgo atthi, na itarasminti ko ettha visesahetūti. Itaro puna laddhimattavasena taṃ taṃ paṭijānāti ceva paṭikkhipati ca.
507。此乃所说“欲界界生”三类生起之论。其义为：若中有生者亦为其中一者，则如同欲界中生来者之生死分界。若无此分界，则欲界亦无界分界。于同类趣论中，此种分界显然存在，非其他缘故能说明。故其他学者或接受或反对皆属意见分歧。
§508
508.Sabbesaññeva sattānaṃ atthi antarābhavoti puṭṭho yasmā nirayūpagaasaññasattūpagaarūpūpagānaṃ antarābhavaṃ na icchati, tasmā paṭikkhipati. Teneva kāraṇena paṭilome paṭijānāti. Ānantariyassātiādi yesaṃ so antarābhavaṃ na icchati, te tāva vibhajitvā dassetuṃ vuttaṃ. Taṃ sabbaṃ pāḷianusāreneva veditabbaṃ saddhiṃ suttasādhanenāti.
508。一切众生皆有中有。因诸地狱、饿鬼、畜生等下趣众生不愿受中有故以否定。由此判断。对于相反之知识者，需求区分说明。此义皆应本照经译解，以经注统一义理。
Antarābhavakathāvaṇṇanā. · 中有论注释。
3. Kāmaguṇakathāvaṇṇanā三、欲功德论注释
§510
510. Idāni kāmaguṇakathā nāma hoti. Tattha sakasamaye tāva kāmadhātūti vatthukāmāpi vuccanti – kilesakāmāpi kāmabhavopi. Etesu hi vatthukāmā kamanīyaṭṭhena kāmā, sabhāvanissattasuññataṭṭhena dhātūti kāmadhātu. Kilesakāmā kamanīyaṭṭhena ceva kamanaṭṭhena ca kāmā, yathāvuttenevatthena dhātūti kāmadhātu. Kāmabhavo kamanīyaṭṭhena kamanaṭṭhena vatthukāmapavattidesaṭṭhenāti tīhi kāraṇehi kāmo, yathāvuttenevatthena dhātūti kāmadhātu. Parasamaye pana – ‘‘pañcime, bhikkhave, kāmaguṇā’’ti vacanamattaṃ nissāya pañceva kāmaguṇā kāmadhātūti gahitaṃ. Tasmā yesaṃ ayaṃ laddhi, seyyathāpi etarahi pubbaseliyānaṃ; te sandhāya kāmadhātunānattaṃ bodhetuṃ pañcevāti pucchā sakavādissa, laddhivasena paṭiññā itarassa. Nanu atthītiādi kilesakāmadassanatthaṃ vuttaṃ. Tattha tappaṭisaṃyuttoti kāmaguṇapaṭisaṃyutto, kāmaguṇārammaṇoti attho. No ca vata re vattabbe pañcevāti imesu tappaṭisaṃyuttachandādīsu sati pañceva kāmaguṇā kāmadhātūti na vattabbaṃ. Etepi hi chandādayo kamanīyaṭṭhena kāmā ca dhātu cātipi kāmadhātu. Kamanaṭṭhena kāmasaṅkhātā dhātūtipi kāmadhātūti attho.
510. 此处说的是所谓的「欲境品」(kāmaguṇa)。其中，同伴集聚时，那些正起欲根的事物被称为「欲根」，即纤瘾欲(烦恼欲)和欲有(欲界生起)。在这些中，纤瘾欲是指具有欲乐性质的欲，是基于背景灭绝之境的欲境品；纤瘾欲是基于欲乐性质和追求性质的欲，就如前文所说的事物名为欲境品。欲有则由于欲乐性质、追求性质以及欲望起处三因缘而成，正如前述，称为欲境品。至于他时，则依据一句话「五种，诸比库，这五种欲境品」，就是依据文字说「五种欲境品」。因此，那些能够获得此法之人，比如当年外道的学者们，因探讨欲境品的不同，向比库提出五种欲境品的问题，以达见解彼此应答。这里说这是为了说明纤瘾欲的见说。其含意是纤瘾欲的见说即是欲境品所依。欲境品颜射，是指被欲境品连系的色受等。事实上，不应只说在这些色受之类层面有五种欲境品；在纤瘾欲等欲乐层面，确实也有五欲境品，这些也是欲境品。因欲乐性质为基础，欲为名的境界，即名欲境品。
Manussānaṃ cakkhuntiādi vatthukāmadassanatthaṃ vuttaṃ. Tattha paravādī channampi āyatanānaṃ vatthukāmabhāvena nakāmadhātubhāvaṃ paṭikkhipitvā puna manoti puṭṭho mahaggatalokuttaraṃ sandhāya nakāmadhātubhāvaṃ paṭijānāti. Yasmā pana sabbopi tebhūmakamano kāmadhātuyeva, tasmā naṃ sakavādī suttena niggaṇhāti.
这里说明的是人类眼识等所显现的事物，是为了说明境界欲之见。那些异说者即使遮蔽了本来的境界欲情形，再思维以后，便能明了出超越大世界的境界欲情形。由于那些异说皆是基于三界而生的欲境品，因此经卷中如是记载。
§511
511.Kāmaguṇābhavotiādi bhavassa kāmadhātubhāvadassanatthaṃ vuttaṃ. Yasmā pana kāmaguṇamatte bhavoti vohāro natthi, tasmā paravādī nahevāti paṭikkhipati. Kāmaguṇūpagaṃ kammantiādi sabbaṃ kāmaguṇamattassa nakāmadhātubhāvadassanatthaṃ vuttaṃ. Kāmadhātusaṅkhātakāmabhavūpagameva hi kammaṃ atthi, kāmabhavūpagā eva ca sattā honti. Tattha jāyanti jiyanti miyanti cavanti upapajjanti, na kāmaguṇesūti iminā upāyena sabbattha attho veditabboti.
511. 此处说欲境品之有为，即为世间欲境品之境界显现。由于单指「欲境品」无可言说之作用，异说者便否认它的存在。有关欲境品相应的行为等说，亦是为了说明单以欲境品之量名即为世间欲境品之境界。确实，因习作用缘生起的欲境品状态，可谓业，而习作用起的境界亦实实存在。在此，那些境界有生有灭，有活灭变迁，非属于欲境品本身，故以此故不可于一切场合作此理解。
Kāmaguṇakathāvaṇṇanā. · 欲德论释。
4. Kāmakathāvaṇṇanā4. 欲论释
§513-514
513-514. Idāni kāmakathā nāma hoti. Tattha yesaṃ ‘‘pañcime, bhikkhave, kāmaguṇā’’ti vacanamattaṃ nissāya rūpāyatanādīni pañcevāyatanāni kāmāti laddhi, seyyathāpi pubbaseliyānaṃ; tesaṃ kilesakāmasseva nippariyāyena kāmabhāvaṃ dassetuṃ pañcevāti pucchā sakavādissa, paṭiññā itarassa. Sesamettha uttānatthamevāti.
513-514. 此处称为欲事，因依据一句「五种，诸比库，这五种欲境品」而起，乃将色根等五种处称欲门，正如早前那些外道所称的那样。就纤瘾欲所具的烦恼境界，用逆转的次第显现欲有状态，故称为五种欲境品。此处为空明最终义理。
Kāmakathāvaṇṇanā. · 欲论释。
5. Rūpadhātukathāvaṇṇanā5. 色界论释
§515-516
515-516. Idāni rūpadhātukathā nāma hoti. Tattha ‘‘rūpino dhammā rūpadhātu nāmā’’ti yesaṃ laddhi, seyyathāpi andhakānaṃ; te sandhāya rūpinoti pucchā sakavādissa, paṭiññā itarassa. Atha naṃ sakavādī yasmā rūpadhātu nāma rūpabhavo, na rūpamattameva, tasmā tenatthena codetuṃ rūpadhātūtiādimāha. Taṃ sabbaṃ kāmaguṇakathāyaṃ vuttanayeneva veditabbaṃ. Sāva kāmadhātūti puṭṭho bhūmiparicchedena virodhaṃ passamāno paṭikkhipati. Puna daḷhaṃ katvā puṭṭho attano laddhivasena paṭijānāti. Evaṃ sante pana dvīhi bhavehi samannāgatatā āpajjati, tena taṃ sakavādī kāmabhavena cāti ādimāha. Itaro ekassa dvīhi samannāgatābhāvato paṭikkhipatīti.
515-516. 此处说色境界。基于「色法即色境界」之言，为了验立色门，诸比库提问色界，因询问故对他略作应答。异说者认为色境界是色有生起，不只是色之量而已，因此用此言以表达色境界。所有这些，应当依上一段关于欲境品的陈述去理解。先前有人质疑说欲境界与色界在领土划分上有冲突，见后面即否定之。以强力驳斥后，质疑者按照自己先前的见解知悉真相。如此存在两种境界认知，由此异说者称其为欲有生起色界等。另一异说者因对两种认知不存在而否认。
Rūpadhātukathāvaṇṇanā. · 色界论释。
6. Arūpadhātukathāvaṇṇanā6. 无色界论释
§517-518
517-518. Arūpadhātukathāyapi imināvupāyena attho veditabbo. Arūpadhammesu pana vedanākkhandhameva gahetvā vedanā bhavotiādinā nayenettha desanā katā. Tattha kiṃ te arūpino dhammāti saṅkhaṃ gatā vedanādīsu aññatarā hotīti evamattho daṭṭhabbo. Sesaṃ heṭṭhā vuttanayeneva veditabbanti.
517-518. 对于无色境界，也应当如此理解。对于无色法，宣说只取受蕴作色境界，即以受为生起境界等，此为佛说。这里说为何称无色法为诸法之一，是因为其受等五蕴中有一者为无色致。末尾照前所说论述应知其义。
Arūpadhātukathāvaṇṇanā. · 无色界论注释。
7. Rūpadhātuyā āyatanakathāvaṇṇanā7. 色界中诸处论注释。
§519
519. Idāni rūpadhātuyā āyatanakathā nāma hoti. Tattha yesaṃ ‘‘rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo’’ti (dī. ni. 1.87) suttaṃ nissāya brahmakāyikānaṃ ghānādinimittānipi āyatanānevāti kappetvā saḷāyataniko tesaṃ attabhāvoti laddhi, seyyathāpi andhakānañceva sammitiyānañca; te sandhāya saḷāyatanikoti pucchā sakavādissa, laddhivasena paṭiññā itarassa. Atha naṃ yaṃ tattha āyatanaṃ natthi, tassa vasena codetuṃ atthi tattha ghānāyatanantiādi āraddhaṃ. Tato paravādī yaṃ tattha ajjhattikānaṃ tiṇṇaṃ āyatanānaṃ ghānādikaṃ saṇṭhānanimittaṃ tadeva āyatananti laddhiyā paṭijānāti. Bāhirānaṃ gandhāyatanādīnaṃ vasena puṭṭho ghānappasādādayo tattha na icchati, tasmā tesaṃ gocaraṃ paṭisedhento paṭikkhipati. Paṭilomapañhasaṃsandanapañhesupi imināvupāyena attho veditabbo.
现在讲述名为色法界的根境。其依据的是经中所说的“色、心所俱全且俱足广大智慧者为无根的根”的经文，并借用婆罗门身体等嗅觉因缘，将其归称为根境。这里所言的六处，即为根的本质，如同盲人和盲杖相依相续。对此发问时，以契约之义为双方认同的六处；倘若该处无根，则依据其性质提出指摘，比如嗅觉根等。反驳者承认，内在三根之一以嗅觉等为结合缘，由此得名为根境。外在的嗅觉根等因缘来临，反对者则不欲受其所乐，因而拒绝其作用，对此必须以脊背痛痒等难忍感受说明其意义。
§521
521. Atthi tattha ghānāyatanaṃ atthi gandhāyatanaṃ tena ghānena taṃ gandhaṃ ghāyatīti tasmiṃyeva parasamaye ekacce ācariye sandhāya vuttaṃ. Te kira tattha cha ajjhattikāni āyatanāni paripuṇṇāni icchanti, āyatanena ca nāma sakiccakena bhavitabbanti tehi ghānādīhi te gandhādayo ghāyanti sāyanti phusantītipi icchanti. Taṃ laddhiṃ sandhāya paravādī āmantāti paṭijānāti.
有这样的说法：嗅觉境存在，气味境存在，正是因嗅气境才有那个气味。且某些老师曾探询说，那里内部有六根圆满具足，他们希望通过根与相应职能而修习，借嗅觉等诸根感觉气味等，闻、嗅、触等均以之为依。据此质疑者召唤并承认了此见解。
§522
522.Atthitattha mūlagandhotiādīni pana puṭṭho atthibhāvaṃ sādhetuṃ asakkonto paṭikkhipati. Nanu atthi tatthaghānanimittantiādi saṇṭhānamattasseva sādhakaṃ, na āyatanassa, tasmā udāhaṭampi anudāhaṭasadisamevāti.
关于意义本末及其用途等问题，反对者不愿接受且予以驳回。实则根缘只是指集合体，非指根本体，故譬如举例只当作类似而已，不应本体化。
Rūpadhātuyā āyatanakathāvaṇṇanā. · 色界中诸处论注释。
8. Arūpe rūpakathāvaṇṇanā8. 无色界中有色论注释。
§524-526
524-526. Idāni arūpe rūpakathā nāma hoti. Tattha yesaṃ ‘‘viññāṇapaccayā nāmarūpa’’nti vacanato āruppabhavepi oḷārikarūpā nissaṭaṃ sukhumarūpaṃ atthīti laddhi, seyyathāpi andhakānaṃ; te sandhāya atthi rūpanti pucchā sakavādissa, paṭiññā itarassa. Sesamettha uttānatthamevāti.
现在讲述非常色法。所谓“识为名色之因”，此因识多为非色法时，所依色是稀薄轻细的微妙色，如同盲人与盲杖相依相续。对此发问时，问道“此处有色否？”，以契约之义为他人所认可。本处所言即为整体之上义。
Arūpe rūpakathāvaṇṇanā. · 无色界中有色论注释。
9. Rūpaṃ kammantikathāvaṇṇanā9. “色即是业”论注释。
§527-537
527-537. Idāni rūpaṃ kammantikathā nāma hoti. Tattha yesaṃ kāyavacīviññattisaṅkhātaṃ rūpameva kāyakammaṃ vacīkammaṃ nāma, tañca kusalasamuṭṭhānaṃ kusalaṃ, akusalasamuṭṭhānaṃ akusalanti laddhi, seyyathāpi mahisāsakānañceva sammitiyānañca; te sandhāya kusalena cittena samuṭṭhitanti pucchā sakavādissa, paṭiññā itarassa. Atha naṃ sace taṃ kusalaṃ, yvāyaṃ sārammaṇādibhedo kusalassa labbhati, atthi te so tassāti codetuṃ sārammaṇantiādi āraddhaṃ. Tattha patthanā paṇidhīti cetanāyevetaṃ vevacanaṃ. Kusalacetanāyeva hi pakappayamānā patthanāti. Pakappanavasena ṭhitattā paṇidhīti ca vuccati. Parato pana kusalena cittena samuṭṭhitā vedanā saññā cetanā saddhātiādīsu vedanādīnaññeva cettha patthanā paṇidhīti labbhati, na cetanāya. Kasmā? Dvinnaṃ cetanānaṃ ekato abhāvā, sotapatitattā pana evaṃ tanti gatāti veditabbā. Rūpāyatanantiādi purimavāre ‘‘sabbantaṃ kusala’’nti saṃkhittassa pabhedadassanatthaṃ vuttaṃ . Sesā saṃsandananayā, vacīkammakathā ‘‘akusalena cittena samuṭṭhita’’ntiādividhānañca sabbaṃ pāḷianusāreneva veditabbaṃ. Asucīti panettha sukkaṃ adhippetaṃ. Suttasādhanaṃ uttānatthameva.
现在讲述身业色法。所谓身体识类所涵摄的色，是身体行为叫“身体业”，语言行为叫“语业”，由此可知。并称此业分为善业之产生者谓善业，非善业之产生者谓不善业，如同牝牛和牝虎相依。对善业修习心持的询问，即问“此善业由心集生否？”以契约之义为他人所认可。若应说善，便可从根本分别诸善恶法之专属境界得知，故指示“善”等词。此处意为意志。意志即是发起意，故意志即涵义。发起如是，存在依止叫意志。另一善心及由此集生的受、想、意、信等，皆是意志的依止故称意志。缘何如此？盖二意不可相兼，具听取之性而如此，是故宜知。关于色根等根，本来即言“皆为善”，以便简明识别。剩余之说依连结法，语业行为则言“由不善心生”等，皆宜循巴利原文理解。所谓不净，即此处称为枯燥。经文所用修道工具意义即此。
Rūpaṃ kammantikathāvaṇṇanā. · “色是业”论之注解。
10. Jīvitindriyakathāvaṇṇanā十、命根论注解
§540
540. Idāni jīvitindriyakathā nāma hoti. Tattha yesaṃ jīvitindriyaṃ nāma cittavippayutto arūpadhammo, tasmā rūpajīvitindriyaṃ natthīti laddhi, seyyathāpi pubbaseliyānañceva sammitiyānañca; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Natthi rūpīnaṃ dhammānaṃ āyūti pañhe upādinnarūpānampi tiṇakaṭṭhādīnampi santānavasena pavattimeva āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanāti icchati, tasmā paṭikkhipati. Atthīti pañhepi iminā kāraṇena paṭijānāti. Atthi arūpajīvitindriyanti pañhe arūpadhammānaṃ cittavippayuttaṃ jīvitindriyasantānaṃ nāma atthīti icchati, tasmā paṭijānāti.
现在讲述生命根。所谓生命根，是无色法中与心分离的法，因此无色生命根不存在，如同古代塞利亚人与其看法否认。在探问时，以契约之义他人认可。色法生命尚存疑，故谓无色根体，以无色法中不含心法的生命根种继存为义，故亦得认可。
§541
541.Rūpīnaṃ dhammānaṃ āyu arūpajīvitindriyanti pañhe sattasantāne rūpino vā hontu arūpino vā, sabbesaṃ cittavippayuttaṃ arūpajīvitindriyameva icchati, tasmā paṭijānāti.
有关有色法的寿命，与非色法的生存根相应，继续相续生起。有色者无论存在与否，非色生存根皆已断离心念，唯愿续存非色生存根，故应知此理。
§542
542. Nirodhasamāpannapañhesupi cittavippayuttaṃ arūpajīvitameva sandhāya paṭikkhipati ca paṭijānāti ca. Sakavādī pana taṃ asampaṭicchanto yaṃ arūpapavatte asati atthi, rūpena tena bhavitabbanti codetuṃ hañcītiādimāha. Saṅkhārakkhandhapañhe phassādisaṅkhārakkhandhaṃ sandhāya paṭikkhipati, kāyakammādisaṅkhārakkhandhaṃ sandhāya paṭijānāti. Kāyaviññatti vacīviññatti sammāvācā sammākammanto jīvitindriyanti evamādayopi dhammā saṅkhārakkhandhapariyāpannātissa laddhi. Sakavādī pana taṃ asampaṭicchanto yadi niruddhepi arūpapavatte saṅkhārakkhandho atthi, catunnampi khandhānaṃ atthitā hotūti codetuṃ atthi vedanākkhandhoti ādimāha. Itaro antosamāpattiṃ sandhāya paṭikkhipati, samāpajjantassa ca vuṭṭhahantassa ca pubbāparabhāgaṃ sandhāya paṭijānāti.
即便于灭尽已成之疑惑时，心已断离，唯心依止非色生存根，此理亦应当断舍与认识。而持律者若不接受此理，谓非色境起时有存在，且色法由此而生，宜发问讨论。于行蕴疑中，触类蕴如同行蕴而断舍，随形身业等蕴断舍而认识。身识语识辨正言行生活力诸法，亦是由行蕴包摄得之。持律者若不接受此理，谓在断灭非色境生时仍有行蕴存，于四蕴俱存有所指，故谓感受蕴等亦存。又他法于内在止境断舍，对已入灭及已出灭部分前后分节了知。
§543
543. Asaññasattavārepi eseva nayo. Tassa hi laddhiyā asaññasattānaṃ paṭisandhikāle cittaṃ uppajjitvā nirujjhati, tena saha cittavippayuttaarūpajīvitindriyaṃ uppajjitvā yāvatāyukaṃ pavattati. Tasmā tesaṃ jīvitindriyaṃ natthīti puṭṭho paṭikkhipati, atthīti puṭṭho paṭijānāti. Vedanākkhandhādayopi tesaṃ pavattivasena paṭikkhipati, cutipaṭisandhivasena paṭijānāti. Sakavādī pana taṃ anicchanto ‘‘sace tattha ekakkhaṇepi vedanādayo atthi, pañcavokārabhavattaṃ pāpuṇātī’’ti codetuṃ pañcavokārabhavoti āha. Itaro suttavirodhabhayā paṭikkhipati.
即使于无色界生命者亦如是继续。尔时，彼等于无色界段续时，心生现而灭，随同断离心念依止无色生存根复起，如此继续流转。故谓彼等无生存根，若质疑则断舍，若质疑则认识。感受蕴等对彼等持续而言亦断舍，对终止续起亦认识。律持者不愿接受，言‘如果于此片刻，感受蕴等存在，便至少升起五种烦恼’，故反以五种烦恼名之。另有人因经文反对而断舍。
§544-545
544-545.Ekadesaṃ bhijjatīti pañhe sampayuttaṃ bhijjati, vippayuttaṃ tiṭṭhatīti tassa laddhi, tasmā paṭijānāti. Dve jīvitindriyānīti pucchā paravādissa, paṭiññā sakavādissa. Rūpārūpavasena hi dve jīvitindriyāni, tehiyeva satto jīvati, tesaṃ bhaṅgena maratīti vuccati. Cutikkhaṇasmiñhi dvepi jīvitāni saheva bhijjanti.
疑惑疾病烦恼等依疑难故起，依顺从则灭，此即该理，故应认识。问曰：二生存根为何？答对律者。因无色与有色共存二生存根，有之生命存，断裂此生则称死。在一刹那亦有此二生存根并存灭。
Jīvitindriyakathāvaṇṇanā. · 命根论之注解。
11. Kammahetukathāvaṇṇanā十一、业因论注解
§546
546. Idāni kammahetukathā nāma hoti. Tattha yena arahatā purimabhave arahā abbhācikkhitapubbo, so tassa kammassa hetu arahattā parihāyatīti yesaṃ laddhi, seyyathāpi pubbaseliyānañceva sammitiyānañca; te sandhāya kammahetūti pucchā sakavādissa, paṭiññā itarassa. Sesaṃ parihānikathāyaṃ vuttanayameva .
此时名为业缘之说。阿拉汉者于前生被如是指出，此业之因灭则阿拉汉果亦灭，譬如昔日世俗契约，问律者业之因，答他人。此说即为业灭论述。
Handa hi arahantānaṃ abbhācikkhatīti idaṃ yassa kammassa hetu parihāyati, taṃ sampaṭicchāpetuṃ vadati. Atha naṃ sakavādī taṃ pakkhaṃ paṭijānāpetvā ‘‘yadi evaṃ yehi arahanto na abbhācikkhitapubbā, te sabbe arahattaṃ pāpuṇeyyu’’nti codetuṃ ye kecītiādimāha. Itaro tassa kammassa arahattaṃ sampāpuṇane niyāmaṃ apassanto paṭikkhipati.
譬如阿拉汉前世因果被指出，所依原因业灭则果亦灭，应当舍弃该因。此时律者认可此方，谓若如是持者，彼皆可得阿拉汉果。乃有人发问所谓诸人，另一则不观察此业成阿拉汉之必然，故而断舍。
Kammahetukathāvaṇṇanā. · 业因论之注解。
Aṭṭhamo vaggo. · 第八品。