12. Dvādasamavaggo
12. Dvādasamavaggo第十二品
1. Saṃvaro kammantikathāvaṇṇanā一、“律仪是业”论释
§630-632
630-632. Idāni saṃvaro kammantikathā nāma hoti. Tattha ‘‘cakkhunā rūpaṃ disvā nimittaggāhī hoti, na nimittaggāhī hotī’’ti suttaṃ nissāya ‘‘saṃvaropi asaṃvaropi kamma’’nti yesaṃ laddhi, seyyathāpi mahāsaṃghikānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa.
630-632。现在所说的名为“行为之摄论”。其中有言：“眼根见色时，能生起对相之取体者，非能生起对相之取体者”，依据此经文“行为之摄与非摄之行为”而得出论旨，如大众部所传。于聚集时问及具足比库，另一则答之。
Atha naṃ yā sakasamaye cetanā ‘‘kamma’’nti vuttā yathā sā kāyavacīmanodvāresu pavattamānā kāyakammādināmaṃ labhati, tathā ‘‘yadi te saṃvaro kammaṃ, sopi cakkhundriyādīsu pavattamāno cakkhukammādināmaṃ labheyyā’’ti codetuṃ cakkhundriyasaṃvaro cakkhukammantiādimāha. Itaro tādisaṃ suttapadaṃ apassanto catūsu dvāresu paṭikkhipitvā pañcame kāyadvāre pasādakāyaṃ sandhāya paṭikkhipati, viññattikāyaṃ sandhāya paṭijānāti. So hi pasādakāyampi viññattikāyampi kāyindriyantveva icchati. Manodvārepi vipākadvāraṃ sandhāya paṭikkhipati, kammadvāraṃ sandhāya paṭijānāti. Asaṃvarepi eseva nayo. ‘‘Cakkhunā rūpaṃ disvā’’ti suttaṃ tesu dvāresu saṃvarāsaṃvarameva dīpeti, na tassa kammabhāvaṃ, tasmā asādhakanti.
于是于聚集之际，当以‘行为’之意志已宣说，若如是在身门心门之中正行，便获得所谓身业之行为；同样问曰：“若此行为之摄，则于眼根等根门所生者，亦得称为眼业等之行为乎？”以摄眼根等五根，谓之摄眼业等。另一者不见此类经语，反在身、口、意四门弃绝，且于第五门身门心门中以端正结业修持弃除，明知成就；对于端正身心，亦如是知其完成。对心门亦执意端正，是乃以身根意根为中心。于心门中亦执意弃除果报之门，且于行为之门中知其完成。无摄亦如是行。经中“眼根见色”二门，示意摄与非摄，仅此相显，非行为本性，故谓之非摄。
Saṃvaro kammantikathāvaṇṇanā. · “律仪是业”论释。
2. Kammakathāvaṇṇanā二、业论释
§633-635
633-635. Idāni kammakathā nāma hoti. Tattha ‘‘nāhaṃ, bhikkhave, sañcetanikānaṃ kammāna’’nti (a. ni. 10.217) suttapadaṃ nissāya ‘‘sabbaṃ kammaṃ savipāka’’nti yesaṃ laddhi, seyyathāpi mahāsaṃghikānaṃ; tesaṃ ‘‘cetanāhaṃ, bhikkhave, kammaṃ vadāmī’’ti (a. ni. 6.63) satthārā avisesena cetanā ‘‘kamma’’nti vuttā; sā ca kusalākusalāva savipākā, abyākatā avipākāti imaṃ vibhāgaṃ dassetuṃ sabbaṃ kammanti pucchā sakavādissa, paṭiññā itarassa. Puna sabbā cetanāti pañhesu abyākataṃ sandhāya paṭikkhepo, kusalākusale sandhāya paṭiññā veditabbā . Vipākābyākatātiādi savipākāvipākacetanaṃ sarūpena dassetuṃ vuttaṃ. Sesamettha uttānatthameva. ‘‘Nāhaṃ, bhikkhave’’ti suttaṃ sati paccaye diṭṭhadhammādīsu vipākapaṭisaṃvedanaṃ sandhāya vuttaṃ, tasmā asādhakanti.
633-635。现在所说名为“行为论”。其中有言：“我比库言意志所起之行为”，依“诸所有行为悉有果报”之经而获旨，如大众部所释。于此“意即为行为”是明师特指，意志之行为所称；此类善恶皆有果报，未阐明者谓无果，如此之分显明于比库之间之疑问，另一者答之。又全体意志于诸疑不明者一概弃绝，于善恶意志则应知其分别。所谓未明果报者即是有果无报，即显明有果之意志已说明。句中“我比库……”明言于缘起及诸现象中所见果报之感应，故谓非假设。
Kammakathāvaṇṇanā. · 业论释。
3. Saddo vipākotikathāvaṇṇanā三、“声音是果报”论释
§636-637
636-637. Idāni saddo vipākotikathā nāma hoti. Tattha ‘‘so tassa kammassa katattā upacitattā ussannattā vipulattā brahmassaro hotī’’tiādīni (dī. ni. 3.236) ayoniso gahetvā ‘‘saddo vipāko’’ti yesaṃ laddhi, seyyathāpi mahāsaṃghikānaṃ; tesaṃ ‘‘kammasamuṭṭhānā arūpadhammāva vipākāti nāmaṃ labhanti. Rūpadhammesu panāyaṃ vohāro natthī’’ti dassetuṃ pucchā sakavādissa, paṭiññā itarassa. Sukhavedanīyotiādi ‘‘vipāko nāma evarūpo hotī’’ti dassanatthaṃ vuttaṃ. ‘‘So tassa kammassā’’ti suttaṃ lakkhaṇapaṭilābhadassanatthaṃ vuttaṃ. Mahāpuriso hi kammassa katattā suciparivāropi hoti, na ca parivāro vipāko, tasmā asādhakametanti.
636-637。现在所说名为“声果论”。其中有言：“此行为业之成颇、相附、增长、扩散、如梵音响也”诸句，（长部尼柯耶3.236）非理智领受而得“声果”之说，如大众部所传；他者为显明“行为生起诸无色法果之名”，在有色法中无此功用之说明，向具足比库提问，由他答之。所谓“由乐受而得之果”诸句，旨在明“果报具有如是形态”，经文为证。“此即彼业”经句为辨别行为特征而说。伟丈夫于行为结业具陈述，并非果报，故谓为非果。
Saddo vipākotikathāvaṇṇanā. · “声音是果报”之论的注释。
4. Saḷāyatanakathāvaṇṇanā第四、六处论的注释。
§638-640
638-640. Idāni saḷāyatanakathā nāma hoti. Tattha yasmā saḷāyatanaṃ kammassa katattā uppannaṃ, tasmā ‘‘vipāko’’ti yesaṃ laddhi, seyyathāpi mahāsaṃghikānaṃ; te sandhāya cakkhāyatanaṃ vipākoti pucchā sakavādissa, paṭiññā itarassa. Sesaṃ heṭṭhā vuttanayameva. Saḷāyatanaṃ vipākoti ettha manāyatanaṃ siyā vipāko. Sesāni kevalaṃ kammasamuṭṭhānāni, na vipāko. Tasmā asādhakametanti.
638-640。现在所说名为“六根论”。既然六根为行为之所作所成，故谓“果报”，此意成立，如大众部所传；诸人问为何谓眼根乃果报，由具足比库答之。余文同下。六根皆为果报，中含心根亦为果报。诸余皆纯为业之结集而非果报，故谓非果。
Saḷāyatanakathāvaṇṇanā. · 六处论的注释。
5. Sattakkhattuparamakathāvaṇṇanā第五、最多七返者论的注释。
§541-545
541-545. Idāni sattakkhattuparamakathā nāma hoti, tattha yasmā ‘‘sattakkhattuparamo’’ti vuttaṃ, tasmā ‘‘sattakkhattuparamo puggalo sattakkhattuparamatāya niyato’’ti yesaṃ laddhi, seyyathāpi uttarāpathakānaṃ; tesaṃ ṭhapetvā ‘‘ariyamaggaṃ añño tassa niyamo natthi, yena so sattakkhattuparamatāya niyato bhaveyyā’’ti imaṃ vibhāgaṃ dassetuṃ pucchā sakavādissa, paṭiññā itarassa.
541-545。现在所说名为“最高七节论”，其中有言“最高七节”诸句，以“为最高七节之人受此所制约之相”，如北方部所传；于此设立，并向具足比库以“无他制约约束阿拉汉之圣道，唯受最高七节之制”为答，分明说明此义。
Mātā jīvitātiādīsu ayamadhippāyo – dve niyāmā sammattaniyāmo ca micchattaniyāmo ca. Sammattaniyāmo ariyamaggo. So avinipātadhammatañceva phaluppattiñca niyameti. Micchattaniyāmo ānantariyakammaṃ. Taṃ anantarā nirayūpapattiṃ niyameti. Tattha sattakkhattuparamo sotāpattimaggena avinipātadhammatāya ca phaluppattiyā ca niyamito. Sesamagganiyāmo panassa natthi anadhigatattā, ānantariyampi kātuṃ so abhabbo. Tvaṃ panassa niyāmaṃ icchasi, tena taṃ vadāma – ‘‘kiṃ te so iminā micchattaniyāmena niyamito’’ti.
「母亲、生命等」诸事之中，此法乃有两种规制：一种为正当规制，一种为邪谬规制。正当规制即圣道。此规制不仅管束依止无偏差的法，则连其果报之发生亦受其约束。而邪谬规制则是一种随业而转之法则，紧接着导致地狱之生。其间，七七相续之最上者，即初果道中之流果圣者，其依止无偏差法与果报皆受规制。至于余余道中规制则无此实现上之确据，亦不能施行紧接地狱生者之规制。你欲知其规制何如，我当告之——“你受此邪谬规制所约束否？”
Abhabbo antarāti pañhesu ānantariyābhāvaṃ sandhāya paṭikkhipati, sattakkhattuparamaṃ sandhāya paṭijānāti. Atthi so niyāmoti pañhe sattakkhattuparamatāya niyāmaṃ apassanto paṭikkhipati. Atthi te satipaṭṭhānātiādi niyāmasaṅkhāte maggadhamme dassetuṃ vuttaṃ. Tassa pana puna paṭhamamaggānuppattito tepi natthi, tasmā paṭikkhipati. Sesamettha uttānatthameva. Nanu so sattakkhattuparamoti ettha bhagavā ‘‘ayaṃ puggalo ettake bhave sandhāvitvā parinibbāyissati, ayaṃ ettake’’ti attano ñāṇabalena byākaroti, na bhavaniyāmaṃ nāma kiñci tena sattakkhattuparamo, kolaṃkolo, ekabījī vāti vuttaṃ, tasmā asādhakametanti.
若不受约，则于七七相续中间之断灭状态不能坚持，反而承认七七相续最上法；若受约，则于这些疑难问题中不见七七相续最上规制于是舍弃。于受法包括念处等规制之道义显示来说，则虽说此法，然于第一次道果产生则未实现，故舍弃。其余亦仅为上进之义。岂非此七七相续最上者，世尊言“此人于此生中观见如是，必由此生而达涅槃”，是显其以智慧力解说，非谓七七相续为某种生死业制，凡夫喻之如杂乱纷繁单颗种子，故言此法难可行也。
Sattakkhattuparamakathāvaṇṇanā. · 最多七返者论的注释。
§646-647
646-647. Kolaṃkolaekabījikathāyopi imināvupāyena veditabbā.
第646-647节。有关杂乱纷繁单颗种子之说，亦应由此法中了知。
Kolaṃkolaekabījikathāvaṇṇanā. · 家家者与一种子者论的注释。
8. Jīvitāvoropanakathāvaṇṇanā8. 断命论之解释
§648-649
648-649. Idāni jīvitāvoropanakathā nāma hoti. Tattha yasmā dosasampayuttena cittena pāṇātipāto hoti, doso ca diṭṭhisampannassa appahīno, tasmā ‘‘diṭṭhisampanno sañcicca pāṇaṃ jīvitā voropeyyā’’ti yesaṃ laddhi, seyyathāpi pubbaseliyāparaseliyānaṃ; te sandhāya diṭṭhisampannoti pucchā sakavādissa, paṭiññā itarassa. Sañcicca mātarantiādipañhesu pana ‘‘aṭṭhānametaṃ anavakāso’’ti suttabhayena paṭikkhipati. Satthari agāravotiādi satthārādīsu sagāravassa sikkhāpadassa vītikkamābhāvadassanatthaṃ vuttaṃ. Itaro pana akusalavasena tassa agāravo nāma natthīti paṭikkhipitvā sagāravabhāvañca sampaṭicchitvā puna agāravoti puṭṭho tesu tesu kiccesu pasutatāya vikkhittānaṃ asatiyā amanasikārena cetiye abhivādanapadakkhiṇakaraṇābhāvaṃ sandhāya paṭijānāti. Puna ohadeyyātiādinā nayena puṭṭho tādisāya kiriyāya sañcicca akaraṇato paṭikkhipati. Sesamettha uttānatthamevāti.
第648-649节。如今当讲述生命夺夺之说。其由心有恼态导致杀生行，且恼者所持见又未断绝；故说“持见者如积聚生命而夺之”，譬如昔日塞利两个种族之间，问答均以持见为本，则回应相反者；积聚即为持见。于母亲等八境疑难之问，乃由经中所断，此谓断除。又师尊等诸指导者于正教法戒律中所示敬重之行为消失亦讲明以示破坏。另一方则以不善行为为其无敬之本，故予断除，并以已得敬重之故复堕为无敬，即所谓无礼，是由其妄语、不诚之故，且因不注意悉破坏诸礼仪，诸供养等礼敬行未施行，明证其无敬意。赖以劝导，若以热忱等美德为基而施行者，则予断除。故此皆属上进之义。
Jīvitāvoropanakathāvaṇṇanā. · 断命论之解释。
9. Duggatikathāvaṇṇanā9. 恶趣论之解释
§650-652
650-652. Idāni duggatikathā nāma hoti. Tattha ye duggatiñca duggatisattānaṃ rūpādiārammaṇaṃ taṇhañcāti ubhayampi duggatīti gahetvā puna tathā avibhajitvā aviseseneva ‘‘diṭṭhisampannassa pahīnā duggatī’’ti vadanti, seyyathāpi uttarāpathakā; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Āpāyike rūpe rajjeyyātiādi paravādino laddhiyā diṭṭhisampannassa duggati appahīnā, tassa vasena codetuṃ vuttaṃ. Sesamettha uttānatthameva. Nirayaṃ upapajjeyyātiādi duggatipahānameva duggatigāminitaṇhāpahānaṃ vā dīpeti, na duggatisattānaṃ rūpādiārammaṇāya taṇhāya pahānaṃ, tasmā asādhakanti.
第650-652节。如今讲述恶趣之说。诸谓恶趣及其众生之色等境相及渴爱等，皆断为恶趣；又谓断除者乃持见净除恶趣，犹如北方之道。指前来求问者虽有应答与否，皆谓恶趣断除者乃净除恶趣，于持见净除恶趣则为吉祥；其住者得劝导语以促彼断除。余则同上进义。谓地狱之生乃恶趣断除之表现，或谓断除恶趣竟令渴爱断除，非谓断除恶众生之境相及渴爱也，故称难成。
Duggatikathāvaṇṇanā. · 恶趣论之解释。
§653
653. Sattamabhavikakathāyapi eseva nayoti.
第653节。有关七生之说亦由此法理而立。
Dvādasamo vaggo. · 第十二品。