11. Ekādasamavaggo
11. Ekādasamavaggo十一、第十一品
1-3. Tissopi anusayakathāvaṇṇanā一至三、三种随眠论注释
§605-613
605-613. Idāni anusayā abyākatā, ahetukā, cittavippayuttāti tissopi anusayakathā nāma honti. Tattha yasmā puthujjano kusalābyākate citte vattamāne ‘‘sānusayo’’ti vattabbo, yo cassa tasmiṃ khaṇe hetu, na tena hetunā anusayā sahetukā, na tena cittena sampayuttā, tasmā ‘‘te abyākatā, ahetukā, cittavippayuttā’’ti yesaṃ laddhi, seyyathāpi mahāsaṃghikānañceva sammitiyānañca; te sandhāya tīsupi kathāsu pucchā sakavādissa, paṭiññā itarassa. Sesaṃ heṭṭhā vuttanayattā sakkā pāḷimaggeneva jānitunti, tasmā na vitthāritanti.
此时名为习气的无分别者，谓无因缘，心离断者，即所谓三世比库所说的习气。因普通人中，心未净修时，应称为习气；若于某一瞬间，因缘存在，习气便非无因，无因缘者非习气，亦非与心相应者，故谓“彼等无分别、无因缘、心离断”，如同大僧团及其他各派契理而行；他们在探讨三事时会向比库提问，彼此问答。后文已说，可依巴利经典知之，故不作扩展。
Tissopi anusayakathāvaṇṇanā. · 三种随眠论注释。
4. Ñāṇakathāvaṇṇanā四、智论注释
§614-615
614-615. Idāni ñāṇakathā nāma hoti. Tattha maggañāṇena aññāṇe vigatepi puna cakkhuviññāṇādivasena ñāṇavippayuttacitte vattamāne yasmā taṃ maggacittaṃ na pavattati, tasmā ‘‘na vattabbaṃ ñāṇī’’ti yesaṃ laddhi, seyyathāpi mahāsaṃghikānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘yadi aññāṇe vigate ‘ñāṇī’ti paññatti na siyā, rāgādīsu vigatesu vītarāgādipaññattipi na siyāti puggalapaññattiyaṃ akovidosī’’ti codetuṃ rāge vigatetiādimāha. Itaro tesu vigatesu sarāgādibhāve yuttiṃ apassanto paṭikkhipati. Pariyosāne yasmā ñāṇapaṭilābhena so ñāṇīti vattabbataṃ arahati, tasmā na hevanti paṭikkhepo sakavādissāti.
此中称为智知的议论。因缘智虽已解脱，然目识等随识尚存在，于智心未发生故，应称“不应称为智者”，如大僧团诸派；彼等对此有问答，彼此辩论。后来有人问：“既然于无明已灭无所谓智，那执着等已灭亦不具智慧之说，难道不属于个人智慧吗？”对此回应谓“执着已灭”等。其他人未观到此证便反对。最终因获智之利益，称之为智，故不否定其反对者。
Ñāṇakathāvaṇṇanā. · 智论注释。
5. Ñāṇaṃ cittavippayuttantikathāvaṇṇanā五、“智与心相离”论注释
§616-617
616-617. Idāni ñāṇaṃ cittavippayuttantikathā nāma hoti. Tattha yasmā arahā cakkhuviññāṇādisamaṅgī paṭiladdhaṃ maggañāṇaṃ sandhāya ‘‘ñāṇī’’ti vuccati, na cassa taṃ tena cittena sampayuttaṃ, tasmā ‘‘ñāṇaṃ cittavippayutta’’nti yesaṃ laddhi, seyyathāpi pubbaseliyānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘yadi te ñāṇaṃ cittavippayuttaṃ cittavippayuttesu rūpādīsu aññataraṃ siyā’’ti codetuṃ rūpantiādimāha. Itaro paṭikkhipati. Sesaṃ heṭṭhā vuttanayameva. Pariyosāne pana paññavāti puṭṭho paṭilābhavasena taṃ pavattiṃ icchati, tasmā paṭijānātīti.
此处称为离心智的知识之论。阿拉汉得以眼识等相应，获得正道智，因其未与智心相应，故谓“与心离断的知识”，如同猪鼻众派；彼等就此提出质疑，以问答辩论。然后有人问“若此知识与诸离心知识中于色等别有差异？”对此有人回应“色等不同”说。其他人反对。后文即是对此的解释与辩论。最终问者因得智欲证实此义，故谓确知。
Ñāṇaṃ cittavippayuttantikathāvaṇṇanā. · 「智与心不相应」之论释。
6. Idaṃ dukkhantikathāvaṇṇanā六、「此是苦」之论释
§618-820
618-820. Idāni idaṃ dukkhantikathā nāma hoti. Tattha yesaṃ ‘‘lokuttaramaggakkhaṇe yogāvacaro idaṃ dukkhanti vācaṃ bhāsati, evamassa idaṃ dukkhanti vācaṃ bhāsato ca idaṃ dukkhanti ñāṇaṃ pavattatī’’ti laddhi, seyyathāpi andhakānaṃ; te sandhāya pucchā sakavādissa, maggakkhaṇe tathā vācābhāsanaṃ ñāṇappavattiñca sandhāya paṭiññā itarassa. Yasmā pana so sesasaccapaṭisaṃyuttaṃ vācaṃ puthujjanova bhāsati , na ca tassa tathā ñāṇappavattīti icchati, tasmā samudayādipañhesu paṭikkhipati. Rūpaṃ aniccantiādi dukkhapariyāyadassanavasena vuttaṃ. Itaro pana sakasamaye tādisaṃ vohāraṃ apassanto paṭikkhipati. Iti ca danti cātiādi yadi tassa dukkhe ñāṇaṃ pavattati, i-kāra daṃ-kāra du-kāra kha-kāresu paṭipāṭiyā catūhi ñāṇehi pavattitabbanti dassetuṃ vuttaṃ. Itaro pana tathā na icchati, tasmā paṭikkhipati.
此处称为苦相关论。谓于出世间道现时，禅修者宣说此名苦语，正如盲者；彼等就此向比库提出问题，问答勘察于道现时所言苦语及苦智是否成立。因余世俗者语，若如普通人言，则不同意智之成立，反对此。苦被界定为无常及苦等三苦相的现象。其他一些视此语见有碍于见解，因而拒绝。文末论述，若苦智得现，即此四智依次应现以表苦，若不然则不愿接受，故拒之。
Idaṃ dukkhantikathāvaṇṇanā. · 「此是苦」之论释。
7. Iddhibalakathāvaṇṇanā七、神变力之论释
§621-624
621-624. Idāni iddhibalakathā nāma hoti. Tattha iddhipādabhāvanānisaṃsassa atthaṃ ayoniso gahetvā ‘‘iddhibalena samannāgato kappaṃ tiṭṭheyyā’’ti yesaṃ laddhi, seyyathāpi mahāsaṃghikānaṃ; te sandhāya iddhibalena samannāgato kappaṃ tiṭṭheyyāti pucchā sakavādissa. Tattha kappo nāma mahākappo, kappekadeso, āyukappoti tividho. ‘‘Cattārimāni, bhikkhave, kappassa asaṅkhyeyyānī’’ti (a. ni. 4.156) ettha hi mahākappova kappoti vutto. ‘‘Brahmakāyikānaṃ devānaṃ kappo āyuppamāṇa’’nti (a. ni. 4.123) ettha kappekadesā. ‘‘Kappaṃ nirayamhi paccati, kappaṃ saggamhi modatī’’ti (cūḷava. 354) ettha āyukappo. Āyukappanaṃ āyuvidhānaṃ kammassa vipākavasena vā vassagaṇanāya vā āyuparicchedoti attho. Tesu mahākappaṃ sandhāya pucchati, itaro paṭijānāti.
此处称为神通力相关论。因不合理解释得神通力者如大僧团；他们就此探讨“得神通力者，生存世间久远”。神通力中的寿命是指三种寿命说：大劫、劫中、寿命劫。经中称“四无量”的无数劫乃大劫，故称大劫。诸婆罗门及天众的寿命为劫中寿；天堂、人间轮回中的寿命为寿命劫。寿命劫即因寿命变化、业果或雨量计算的寿命长短。就此大劫询问，众人回答。
Atha naṃ sakavādī ‘‘sace te iddhibalena samannāgato, ‘yo ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo’ti (saṃ. ni. 2.143) evaṃ paricchinnā āyukappā uddhaṃ mahākappaṃ vā mahākappekadesaṃ vā jīveyya iddhimayikenassa āyunā bhavitabba’’nti codetuṃ iddhimayiko so āyūtiādimāha. Itaro ‘‘jīvitindriyaṃ nāma iddhimayikaṃ natthi, kammasamuṭṭhānamevā’’ti vuttattā paṭikkhipati. Ko panettha iddhimato viseso, nanu aniddhimāpi āyukappaṃ tiṭṭheyyāti? Ayaṃ viseso – iddhimā hi yāvatāyukaṃ jīvitappavattiyā antarāyakare dhamme iddhibalena paṭibāhitvā antarā akālamaraṇaṃ nivāretuṃ sakkoti, aniddhimato etaṃ balaṃ natthi. Ayametesaṃ viseso.
此后一比库问：“若得神通力者，能长寿者，以神通寿命计，应当能活过大劫或大劫之中的劫寿。”对此得神通者说“此为神通力寿命”；他人答“生命根非神通力，乃业生起。”有异见者反问“若有神通力，寿命劫岂不当生存？”这是特殊义：神通力者能妙行生死间障碍，得现寿命力，非神通力者无此能力，此乃二者之差别。
Atītaṃ anāgatanti idaṃ avisesena kappaṃ tiṭṭheyyāti paṭiññātattā codeti. Dve kappetiādi ‘‘yadi iddhimā jīvitaparicchedaṃ atikkamituṃ sakkoti, na kevalaṃ ekaṃ anekepi kappe tiṭṭheyyā’’ti codanatthaṃ vuttaṃ. Uppanno phassotiādi na sabbaṃ iddhiyā labbhati, iddhiyā avisayopi atthīti dassetuṃ vuttaṃ. Sesamettha uttānatthamevāti.
“过去与未来”这一说法，指明一个特定劫中存在的时间段。从而指出“两个劫”等的说法。举例说明“如果有神通者能够超越生命的终极界限，则不仅仅在一个劫，乃至多个劫中都是成立的”。这样言说的目的在于破除神通不是无所不能的误解，因此指出神通的有限性，既有其作用，也有它的限制。此处“剩余者”，与“超出者”等，都是指向相同的意思。
Iddhibalakathāvaṇṇanā. · 神变力之论释。
8. Samādhikathāvaṇṇanā八、定之论释
§625-626
625-626. Idāni samādhikathā nāma hoti. Tattha yesaṃ ekacittakkhaṇe uppannāpi ekaggatā samādhānaṭṭhena samādhīti aggahetvā ‘‘satta rattindivāni ekantasukhapaṭisaṃvedī viharitu’’ntiādivacanaṃ (ma. ni. 1.180) nissāya ‘‘cittasantati samādhī’’ti laddhi, seyyathāpi sabbatthivādānañceva uttarāpathakānañca; te sandhāya cittasantatīti pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘yadi cittasantati samādhi, cittasantati nāma atītāpi atthi, anāgatāpi atthi. Na hi ekaṃ paccuppannacittameva cittasantati nāma hoti, kiṃ te sabbāpi sā samādhī’’ti codetuṃ atītātiādimāha, itaro tathā anicchanto paṭikkhipati.
现在“禅定的说法”出现。其中所说的是，即便在单一心识刹那中产生的专注状态，也因其专一而称之为禅定。比如佛说：“一心专注七天七夜，恒得绝对安乐而住”，这样的说法（大念处经卷一第180页）援引后，称为“心续禅定”。坊间传说与异端说法纷起，质疑禅定为何会是心续——即使如此，诸多持反对意见者仍然提出，“既然心续禅定存在，那么过去心续和未来心续也应存在。既然不仅仅是眼前的现行心续才称为心续，那么所有这些都是禅定吗？”以此质问过去等时间段是否包括在内，另一派则不愿接受，予以回避。
Nanuatītaṃ niruddhantiādi ‘‘cittasantatiyaṃ paccuppannameva cittaṃ kiccakaraṃ, atītānāgataṃ niruddhattā anuppannattā ca natthi, kathaṃ taṃ samādhi nāma hotī’’ti dassetuṃ vuttaṃ. Ekacittakkhaṇikoti pucchā paravādissa. Tato yā sakasamaye ‘‘samādhiṃ, bhikkhave, bhāvethā’’tiādīsu paccuppannakusalacittasampayuttā ekaggatā samādhīti vuttā, taṃ sandhāya paṭiññā sakavādissa. Cakkhuviññāṇasamaṅgītiādi ‘‘ekacittakkhaṇiko’’ti vacanamattaṃ gahetvā chalena vuttaṃ, teneva sakavādinā paṭikkhittaṃ. Nanu vuttaṃ bhagavatāti suttaṃ purimapacchimavasena pavattamānassa samādhissa abbokiṇṇataṃ sādheti, na santatiyā samādhibhāvaṃ, tasmā asādhakanti.
怎么能阻止过去呢？有言称“心续是当前之心在作业，既然过去未来都被限制住（已无法出现），又无未现现象，如何称为禅定？”这是反对派提出的问题。于是，支持派在那个时候诵说：“比库们，应生起禅定”，意指当时出现的善心并伴以专注即是禅定，并借此援引“眼识等一时”，将“单一心识刹那”视为单纯措辞，就此被反对派立即反驳。支持派说：“佛陀所说的禅定是在前后而非现前连续流转的禅定状态，不是持续不断的心续禅定，因此不是所谓的心续禅定。”故此他们断定不成立。
Samādhikathāvaṇṇanā. · 定论注释。
9. Dhammaṭṭhitatākathāvaṇṇanā九、法住性论注释
§627
627. Idāni dhammaṭṭhitatākathā nāma hoti. Tattha ‘‘ṭhitāva sā dhātū’’ti vacanaṃ nissāya ‘‘paṭiccasamuppādasaṅkhātā dhammaṭṭhitatā nāma ekā atthi, sā ca parinipphannā’’ti yesaṃ laddhi, seyyathāpi andhakānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘yadi parinipphannānaṃ avijjādīnaṃ aññā dhammaṭṭhitatā nāma parinipphannā atthi, tāyapi ca te dhammaṭṭhitatāya aññā ṭhitatā parinipphannā āpajjatī’’ti codetuṃ tāya ṭhitatātiādimāha. Paravādī evarūpāya laddhiyā abhāvena paṭikkhipati. Dutiyaṃ puṭṭho anantarapaccayatañceva aññamaññapaccayatañca sandhāya paṭijānāti. Sesaṃ heṭṭhā vuttanayattā uttānatthamevāti.
现在称为“法界不动的说法”。其中依据“存在的界”这一说法，依托“缘起依止的法界不动”存在一者，且已得成就之说，类似盲人指引。那些质问者问持反对见者，对此提出疑问和质疑；后者因这样基础不足而否决之。接着，又有另一问询，依据“无间断缘起保险相互依存”提出异说，信持反对意见者由此断言此法不存在。第二个问题则是追问因果依存的彼此关系，双方对此皆有所承认。此处结尾言“剩余部分以下言说皆为上文之深化解释”。
Dhammaṭṭhitatākathāvaṇṇanā. · 法住性论注释。
10. Aniccatākathāvaṇṇanā十、无常性论注释
§628
628. Idāni aniccatākathā nāma hoti. Tattha ‘‘aniccānaṃ rūpādīnaṃ aniccatāpi rūpādayo viya parinipphannā’’ti yesaṃ laddhi, seyyathāpi andhakānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘yadi te rūpādayo viya aniccatā parinipphannā, tassāpi aññāya parinipphannāya aniccatāya bhavitabba’’nti codetuṃ tāya aniccatāyātiādimāha. Itaro dvinnaṃ aniccatāya ekato abhāvena paṭikkhipitvā puna yasmā sā aniccatā niccā na hoti, teneva aniccena saddhiṃ antaradhāyati, tasmā paṭijānāti. Athassa sakavādī lesokāsaṃ adatvā yā tena dutiyā aniccatā paṭiññātā , tāyapi tato parāyapīti paramparavasena anupacchedadosaṃ āropento tāya tāyevātiādimāha. Jarā parinipphannātiādi yasmā uppannassa jarāmaraṇato aññā aniccatā nāma natthi, tasmā aniccatāvibhāgānuyuñjanavasena vuttaṃ. Tatrāpi paravādino purimanayeneva paṭiññā ca paṭikkhepo ca veditabbo.
现在称为“无常的说法”。其中依托“无常乃诸色等之无常”的说法，如盲人摸象般而得成。质问 开启问持反对派，而由其他参与者否决。又言“若诸色等诸无常中存在成就的无常，那么当此无常亦须有其他的无常成就”，以无常的共同属性予以质问。反对者基于这样的根本知识不足而否决。另有第二次问询，观照无间断的依存关系，说明相互因缘依存。先前称结束，后文以下为深化。
§629
629.Rūpaṃ parinipphannantiādi yesaṃ sā aniccatā, tehi saddhiṃ saṃsandanatthaṃ vuttaṃ. Tattha ‘‘yathā parinipphannānaṃ rūpādīnaṃ aniccatājarāmaraṇāni atthi, evaṃ parinipphannānaṃ aniccatādīnaṃ tāni natthī’’ti maññamāno ekantena paṭikkhipatiyevāti.
所谓“色为已成之法”，即指其无常性与色法等合于共相之中，已作确认。又言“虽然认为已成色及诸色之无常变化、生老病死皆真实存在，但于已成无常法之无常等却否定其存在”，持有绝对反对想者彻底否决这一法理。
Aniccatākathāvaṇṇanā. · 无常性论注释。
Ekādasamo vaggo. · 第十一品。