9. Navamanayo · 9. 第九法义注
9. Navamavaggo第九品
1. Ānisaṃsadassāvīkathāvaṇṇanā见利益者论释
§547
547. Idāni ānisaṃsadassāvīkathā nāma hoti. Tattha sakasamaye saṅkhāre ādīnavato nibbānañca ānisaṃsato passantassa saṃyojanappahānaṃ hotīti nicchayo. Yesaṃ pana tesu dvīsupi ekaṃsikavādaṃ gahetvā ‘‘ānisaṃsadassāvinova saṃyojanappahānaṃ hotī’’ti laddhi, seyyathāpi andhakānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Athassa ‘‘ekaṃsikavādo tayā gahito, ādīnavopi daṭṭhabboyevā’’ti vibhāgadassanatthaṃ sakavādī saṅkhāretiādimāha.
547. 此时称为“缘所障见说”。其中，在同一时段，谓在有烦恼的行中以及能见灭目信的缘所，即束缚断除的状态中，皆有确定。至于他们中有人采取片面说法，谓“缘所障见即缘所除”者，如同盲人；他们问及见解，故对立而相答。由此，有立场者说：“片面说已被采纳，烦恼亦当如是被见”，这是为分辨说明，便称为同声说或见解等。
Saṅkhāreca aniccato manasikaroti, nibbāne ca ānisaṃsadassāvī hotīti pañhasmiṃ ayamadhippāyo – ānisaṃsadassāvissa saṃyojanānaṃ pahānaṃ hotīti tesaṃ laddhi. Nanu saṅkhāre aniccato manasikaroto saṃyojanā pahīyantīti ca puṭṭho āmantāti paṭijānāti. Tena te saṅkhāre ca aniccato manasikaroti, nibbāne ca ānisaṃsadassāvī hotīti idaṃ āpajjati, kiṃ sampaṭicchasi etanti. Tato paravādī ekacittakkhaṇaṃ sandhāya paṭikkhipati, dutiyaṃ puṭṭho nānācittavasena paṭijānāti. Sakavādī panassa adhippāyaṃ madditvā aniccamanasikārassa ānisaṃsadassāvitāya ca ekato paṭiññātattā dvinnaṃ phassānaṃ dvinnaṃ cittānaṃ samodhānaṃ hotīti pucchati. Itaro dvinnaṃ samodhānaṃ apassanto paṭikkhipati. Dukkhatotiādipañhesupi eseva nayo. Kiṃ panettha sanniṭṭhānaṃ, kiṃ aniccādito manasikaroto saṃyojanā pahīyanti, udāhu nibbāne ānisaṃsadassāvissa, udāhu dvepi ekato karontassāti. Yadi tāva aniccādito manasikaroto pahānaṃ bhaveyya, vipassanācitteneva bhaveyya. Atha ānisaṃsadassāvino, anussavavasena nibbāne ānisaṃsaṃ passantassa vipassanācitteneva bhaveyya, atha dvepi ekato karontassa bhaveyya, dvinnaṃ phassādīnaṃ samodhānaṃ bhaveyya. Yasmā pana ariyamaggakkhaṇe aniccādimanasikārassa kiccaṃ nipphattiṃ gacchati puna niccatotiādigahaṇassa anuppattidhammabhāvato, nibbāne ca paccakkhatova ānisaṃsadassanaṃ ijjhati, tasmā kiccanipphattivasena aniccādito manasikaroto ārammaṇaṃ katvā pavattivasena ca nibbāne ānisaṃsadassāvissa saṃyojanānaṃ pahānaṃ hotīti veditabbaṃ.
缘行无常受到注意，灭盲者则缘所障见，以上为问题中此判（断）——缘所障见者是断绝束缚的意思，该判断。若问：“缘行无常被观察，是否束缚皆已断除？”则受呼唤而回答。于是他们注意到缘行无常，灭盲者缘所障见，此观点产生。“你怎么看？”之后，对立方一念即反对，第二问以异心答应。持同声说者，为坚持主张，问：“无常念的缘所障见者，乃双重接触（身心）统一之见解也？”另一方未见双重统一而反对。于如苦等问题也是同样，而论。如何看待此立场？无常念观之时是否断除束缚？譬如在灭盲者缘所障见中，二者合一。若无常念断除束缚成立，则唯有观慧心。又缘所障见者，依回忆所生，见灭盲者之缘所，即观慧心生，复有二者合一应。由于圣道时，无常念之义务完成，由于无常念所引起之无生法性，不废灭之义，灭盲者缘所障见当现前，故当知因事完成之无常念为起点，作为缘起而运行者，则在灭盲者缘所障见中束缚断除确立。
§548
548.Nibbāne sukhānupassīti suttaṃ nibbāne sukhānupassanādibhāvameva sādheti, na ānisaṃsadassāvitāmattena saṃyojanānaṃ pahānaṃ. Tasmā ābhatampi anābhatasadisamevāti.
548. 关于灭盲者缘所障见，称为“灭盲安乐观”。此法即是从灭盲者缘所障见中观安乐之义，并非仅仅凭灭盲缘所障见者自身，是束缚断除的缘故。故此有失实和非实之分。
Ānisaṃsadassāvīkathāvaṇṇanā. · 见利益者论释。
2. Amatārammaṇakathāvaṇṇanā不死所缘论释
§549
549. Idāni amatārammaṇakathā nāma hoti. Tattha yesaṃ ‘‘nibbānaṃ maññatī’’tiādīnaṃ ayoniso atthaṃ gahetvā amatārammaṇaṃ saṃyojanaṃ hotīti laddhi, seyyathāpi pubbaseliyānaṃ, te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ sace amatārammaṇaṃ saṃyojanaṃ, amatassa saṃyojaniyādibhāvo āpajjatīti codetuṃ amataṃ saṃyojaniyantiādimāha. Itaro suttavirodhabhayena sabbaṃ paṭikkhipati. Iminā upāyena sabbavāresu attho veditabbo. Nibbānaṃ nibbānatoti āhaṭasuttaṃ pana diṭṭhadhammanibbānaṃ sandhāya bhāsitaṃ, tasmā asādhakanti.
549. 此为“不死缘起说”。其中，谓有以“不认为灭盲”之荒谬义取，作“不死缘起即束缚”的判断，如前节耶舍比库者。彼等问及且答复时，有若非为不死缘起即束缚，必当有不死即束缚之性质，故诘之为不死束缚等。另一方因惧抵触经文，尽皆反对。由此法，当知于各处概念应理会判别。谓灭盲即涅槃，不死为灭盲的显现，故谓不可实现。
Amatārammaṇakathāvaṇṇanā. · 不死所缘论释。
3. Rūpaṃ sārammaṇantikathāvaṇṇanā「色有所缘」论释
§552-553
552-553. Idāni rūpaṃ sārammaṇantikathā nāma hoti. Tattha rūpaṃ sappaccayaṭṭhena sārammaṇaṃ nāma hoti, na aññaṃ ārammaṇaṃ karotīti ārammaṇapaccayavasena. Yesaṃ pana avisesena rūpaṃ sārammaṇanti laddhi, seyyathāpi uttarāpathakānaṃ; te sandhāya ārammaṇatthassa vibhāgadassanatthaṃ pucchā sakavādissa, paṭiññā itarassa. Sesamettha pāḷianusāreneva veditabbaṃ. Na vattabbanti pañhe olubbhārammaṇaṃ sandhāya paṭiññā sakavādissa. Dutiyapañhepi paccayārammaṇaṃ sandhāya paṭiññā tasseva. Iti sappaccayaṭṭhenevettha sārammaṇatā siddhāti.
552-553. 此为“色界缘起说”。其中，色界缘起者，谓色以其依止条件而缘起，而非缘起于其他缘起之境界，由依止条件即缘起具足。若有人特别看为色即色界缘起者，如北方诸比库；他们问及缘起意旨，乃为讲义辨析，而他人则反对。此处应依巴利文原义理解。不可将问题为“无色缘起”时问及答者误会，第二问亦同，指的是依止条件的缘起性质。故仅以依止条件缘起，则色界缘起成立。
Rūpaṃ sārammaṇantikathāvaṇṇanā. · 色是有所缘之论释。
4. Anusayā anārammaṇakathāvaṇṇanā4. 随眠是无所缘之论释
§554-556
554-556. Idāni anusayā anārammaṇātikathā nāma hoti. Tattha yesaṃ anusayā nāma cittavippayuttā ahetukā abyākatā, teneva ca anārammaṇāti laddhi, seyyathāpi andhakānañceva ekaccānañca uttarāpathakānaṃ; te sandhāya anusayāti pucchā sakavādissa, paṭiññā itarassa. Atha naṃ anārammaṇena nāma evaṃvidhena bhavitabbanti codetuṃ rūpantiādimāha. Kāmarāgotiādi kāmarāgānusayato anaññattā dassitaṃ. Saṅkhārakkhandho anārammaṇoti pañhe cittasampayuttasaṅkhārakkhandhaṃ sandhāya paṭikkhipati. Anusayaṃ jīvitindriyaṃ kāyakammādirūpañca saṅkhārakkhandhapariyāpannaṃ, taṃ sandhāya paṭijānāti. Imināvupāyena sabbavāresu attho veditabbo. Sānusayoti pañhe pana appahīnānusayattā sānusayatā anuññātā. Na anusayānaṃ pavattisabbhāvā. Yo hi appahīno, na so atīto, nānāgato, na paccuppanno ca. Maggavajjhakileso panesa appahīnattāva atthīti vuccati. Evarūpassa ca idaṃ nāma ārammaṇanti na vattabbaṃ. Tasmā taṃ paṭikkhittaṃ. Taṃ panetaṃ na kevalaṃ anusayassa, rāgādīnampi tādisameva, tasmā anusayānaṃ anārammaṇatāsādhakaṃ na hotīti.
554-556. 此称为“习气非缘起说”。其谓“习气”指心所缠缚的、无因缘的、不明了的，亦即非缘起，譬如盲人和北方某些人；他们问及习气，且他人回答。遂言：此“非缘起”应依此方式生起，如色等体，为教理所表述。乃由贪欲等习气者所生，没有其他类型的显现。且色法蕴聚非缘起，此问故被反对。习气者乃生命根本，涵盖身业及色法蕴，总体相对呈现，则应此而知。以此方法，于所有处皆可了解义理。稍有习气者，谓其为不完全、非成长、不明；习气非普遍现象。因已减少者，不旧，不今现也。谓圣道污垢中此种减少即为意义。故此谓非缘起者，不应被视为缘起体。因而彼等予以否定。此并非单纯对习气，更对贪欲等情亦然，因此习气非缘起事实不可成立。
Anusayā anārammaṇātikathāvaṇṇanā. · 随眠是无所缘之论释。
5. Ñāṇaṃ anārammaṇantikathāvaṇṇanā5. 智是无所缘之论释
§557-558
557-558. Idāni ñāṇaṃ anārammaṇantikathā nāma hoti. Tattha yasmā arahā cakkhuviññāṇasamaṅgī ñāṇīti vuccati, tassa ñāṇassa tasmiṃ khaṇe ārammaṇaṃ natthi, tasmā ñāṇaṃ anārammaṇanti yesaṃ laddhi, seyyathāpi andhakānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Sesamettha anusayakathāyaṃ vuttanayeneva veditabbanti.
557-558. 此处称为「无起点之知」(anārammaṇantikathā)。其义缘于阿拉汉的眼识共相之知为知，因其知于当下那一刹那无起点，无所属起点，故凡获得此知者称为无起点之知。譬如黑暗之中，彼诸众生于黑暗中询问问者，答者则在他处。此处余义应当如同余下所说之习气解释而明白。
Ñāṇaṃ anārammaṇantikathāvaṇṇanā. · 智是无所缘之论释。
6. Atītānāgatārammaṇakathāvaṇṇanā6. 过去未来所缘之论释
§559-561
559-561. Idāni atītānāgatārammaṇakathā nāma hoti. Tattha yasmā atītānāgatārammaṇaṃ nāma natthi, tasmā tadārammaṇena cittena ārammaṇassa natthitāya anārammaṇena bhavitabbanti atītaṃ anārammaṇanti yesaṃ laddhi, seyyathāpi uttarāpathakānaṃ, te sandhāya atītārammaṇanti pucchā sakavādissa, paṭiññā itarassa. Sesamettha yathāpāḷimeva niyyātīti.
559-561. 此处称为「过去未来无起点之知」(atītānāgatārammaṇakathā)。其义缘于过去未来无起点，故于过去未来无所属起点心念无依起动，应依无起点而生所谓过去无起点之知。譬如北方之地，彼诸众生于北方询问问者，答者则在他处。此处余义应当如同巴利文原义所裁定。
Atītānāgatārammaṇakathāvaṇṇanā. · 过去未来所缘论之解释。
7. Vitakkānupatitakathāvaṇṇanā7. 寻随行论之解释
§562
562. Idāni vitakkānupatitakathā nāma hoti. Tattha vitakkānupatitā nāma duvidhā – ārammaṇato ca sampayogato ca. Tattha asukacittaṃ nāma vitakkassārammaṇaṃ na hotīti niyamābhāvato siyā sabbaṃ cittaṃ vitakkānupatitaṃ, vitakkavippayuttacittasabbhāvato pana na sabbaṃ cittaṃ vitakkānupatitaṃ. Iti imaṃ vibhāgaṃ akatvā aviseseneva sabbaṃ cittaṃ vitakkānupatitanti yesaṃ laddhi, seyyathāpi uttarāpathakānaṃ, te sandhāya pucchā sakavādissa, paṭiññā itarassa. Sesamettha pāḷivaseneva niyyātīti.
562. 此处称为「与思惟伴随」(vitakkānupatitakathā)。所谓与思惟伴随有二种，一者随起注意，二者随起结合。所谓焦虑心即非思惟缘起，因无规律，凡所有心均是与思惟伴随，唯心无思惟则非谓所有，故不全心皆与思惟伴随。若不分细节，专破例而论所有心均与思惟伴随者，如北方之地，彼众生于北方询问问者，答者则在他处。此处余义应如原文所断定。
Vitakkānupatitakathāvaṇṇanā. · 寻随行论之解释。
8. Vitakkavipphārasaddakathāvaṇṇanā8. 寻扩散声论之解释
§563
563. Idāni vitakkavipphārasaddakathā nāma hoti. Tattha yasmā ‘‘vitakkavicārā vacīsaṅkhārā’’ti vuttā, tasmā sabbaso vitakkayato vicārayato antamaso manodhātupavattikālepi vitakkavipphāro saddoyevāti yesaṃ laddhi, seyyathāpi pubbaseliyānaṃ; te sandhāya sabbasoti pucchā sakavādissa paṭiññā itarassa. Atha naṃ yadi vitakkavipphāramattaṃ saddo, phassādivipphāropi saddo bhaveyyāti codetuṃ sabbaso phusayatotiādimāha. Itaro tādisaṃ suttalesaṃ apassanto paṭikkhipati. Vitakkavipphāro saddo sotaviññeyyoti vitakkassa vipphāramattameva saddoti katvā pucchati, na vitakkavipphārasamuṭṭhitaṃ suttapamattānaṃ saddaṃ, itaro paṭikkhipati. Nanu vitakkavipphārasaddo na sotaviññeyyoti idaṃ tasseva laddhiyā dasseti. So hi vitakkavipphāramattameva saddaṃ vadati, so na sotaviññeyyoti. Itaro pana ‘‘vitakkavipphārasaddaṃ sutvā ādisatī’’ ti (dī. ni. 3.148) vacanato sotaviññeyyovāti vadati.
563. 此处称为「思惟变化音声」(vitakkavipphārasaddakathā)。因谓「思惟与思考为言语造作」，故自思惟起至意根起始时即为思惟变化之声，凡得此称者， 如北方众生，彼询问者称全面，答者则别处。若质问「若唯是思惟变声，亦当有触等变化声」时，有人因全面说触变化等皆声。另一人不见此理反对。思惟变化声即仅思惟微妙之声，问则此声，非言教理出之声，他人反对。然思惟变声非外识音声，此即其义。另一说「听闻思惟变声起始」言，此即并可识音声。
Vitakkavipphārasaddakathāvaṇṇanā. · 寻扩散声论之解释。
9. Nayathācittassa vācātikathāvaṇṇanā9. 引导心之语等论之解释
§564
564. Idāni nayathācittassa vācātikathā nāma hoti. Tattha yasmā koci aññaṃ bhaṇissāmīti aññaṃ bhaṇati, tasmā nayathācittassa vācā cittānurūpā cittānugatikā na hoti, vināpi cittena pavattatīti yesaṃ laddhi; seyyathāpi pubbaseliyānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘yadi taṃsamuṭṭhāpakaṃ cittaṃ na siyā, phassādayopi tasmiṃ khaṇe na siyu’’nti codetuṃ aphassakassātiādimāha. Na bhaṇitukāmotiādīsu yasmā aññaṃ bhaṇissāmīti aññaṃ bhaṇantopi bhaṇitukāmoyeva nāma hoti, tasmā na hevāti paṭikkhipati.
564. 此处称为「意向相违之言语」(nayathācittassa vācātikathā)。谓有人将要说他语，却不依意志言语发生，故虽言语非与心相顺、心相随，仍于法界中自然发生，譬如北方众生，彼询问者，答者他处。若质问「若无发意之心，触亦无」时，答以此心为无触心等。谓唯有欲言他语之意故言，故不应阻止者。
§565
565.Nanu atthi koci aññaṃ bhaṇissāmītiādīsu cīvaranti bhaṇitukāmo cīranti bhaṇeyya. Tattha aññaṃ bhaṇitukāmatācittaṃ, aññaṃ bhaṇanacittaṃ, iti pubbabhāgena cittena asadisattā ayathācitto nāma hoti, tenassa kevalaṃ anāpatti nāma hoti, na pana cīranti vacanasamuṭṭhāpakacittaṃ natthi, iti acittakā sā vācāti atthaṃ sandhāya iminā udāharaṇena ‘‘nayathācittassa vācā’’ti patiṭṭhāpitāpi appatiṭṭhāpitāva hotīti.
565. 然则若有人谓欲言他语之心欲久言，谓欲言之心，欲言之意，先前心不一致谓为意向相违心，乃称惟罪心(纯罪过心)，非谓久言之言作意心有，关于意向相违言语之义，虽以此例立「意向相违之言语」名，亦可说成无名者。
Nayathācittassa vācātikathāvaṇṇanā. · 非随心之语论注释。
10. Nayathācittassa kāyakammantikathāvaṇṇanā第十，非随心之身业论注释。
§566-567
566-567. Idāni nayathācittassa kāyakammantikathā nāma hoti. Tattha yasmā koci aññatra gacchissāmīti aññatra gacchati, tasmā nayathācittassa kāyakammaṃ cittānurūpaṃ cittānugatikaṃ na hoti, vināpi cittena pavattatīti yesaṃ laddhi, seyyathāpi pubbaseliyānaṃyeva, te sandhāya pucchā sakavādissa, paṭiññā itarassa. Sesamettha heṭṭhā vuttanayeneva veditabbanti.
566-567. 此处所谓‘导引己心的身业说’，乃针对心意导引身业的缘起而言。其意在于：因有某人他处欲去，便另行前往他处；故导引己心的身业无法单独依照心意，心随心性而发生，更不能自心独立运行。若无心作用，则业亦不运转。举如过去萨黎耶族人，以此相会交流言说应答他人。此后者，详见下文所述，如是可知。
Nayathācittassa kāyakammantikathāvaṇṇanā. · 非随心之身业论注释。
11. Atītānāgatasamannāgatakathāvaṇṇanā第十一，具足过去未来论注释。
§568-570
568-570. Idāni atītānāgatehi samannāgatakathā nāma hoti. Tattha samannāgatapaññatti paṭilābhapaññattīti dve paññattiyo veditabbā. Tāsu paccuppannadhammasamaṅgī samannāgatoti vuccati. Aṭṭha samāpattilābhino pana samāpattiyo kiñcāpi na ekakkhaṇe pavattanti, aññā atītā honti, aññā anāgatā, aññā paccuppannā, paṭivijjhitvā aparihīnatāya pana lābhīti vuccati. Tattha yesaṃ imaṃ vibhāgaṃ aggahetvā yasmā jhānalābhīnaṃ atītānāgatāni jhānānipi atthi, tasmā ‘‘te atītenapi anāgatenapi samannāgatā’’ti laddhi, seyyathāpi andhakānaṃ. Te sandhāya pucchā sakavādissa, paṭiññā itarassa. Sesamettha uttānatthamevāti. ‘‘Aṭṭhavimokkhajhāyī’’tiādi pana lābhībhāvassa sādhakaṃ, na samannāgatabhāvassāti.
568-570. 此处所谓‘过去、现在、未来共具之说’，指明对于时相之定义，即包含过去、现在、未来三者。于此，有两种定义须分别明见。其一谓与现前法相符者为现在；八种禅定所得，虽无同时发生，但各有过往、未来、及现前之分别，其中将过去、未来均囊括于内，故曰‘过去与未来共具’。犹如盲者，视之断续相连。彼此之间，以此为标，因缘会合而生问答应答。综上所述，凡谓‘具八解脱禅者’，乃指禅定所得之功德，而非仅局限于‘共具’境地也。
Atītānāgatasamannāgatakathāvaṇṇanā. · 具足过去未来论注释。
Navamo vaggo. · 第九品。