13. Terasamanayo · 13. 第十三法义注
13. Terasamavaggo第十三品
1. Kappaṭṭhakathāvaṇṇanā一、持续一劫论的阐释
§654-657
654-657. Idāni kappaṭṭhakathā nāma hoti. Tattha yesaṃ ‘‘saṅghaṃ samaggaṃ bhetvāna, kappaṃ nirayamhi paccatī’’ti ‘‘sakalampi kappaṃ saṅghabhedako niraye tiṭṭhatī’’ti laddhi, seyyathāpi rājagirikānaṃ; te sandhāya kappaṭṭhoti pucchā sakavādissa, paṭiññā itarassa. Buddho ca loketi idaṃ vinā buddhuppādena saṅghabhedassa abhāvadassanatthaṃ vuttaṃ. Kappo ca saṇṭhāti saṅgho ca bhijjatītiādi ‘‘yadi so sakalaṃ kappaṃ tiṭṭhati, saṇṭhahanato paṭṭhāya taṃ kammaṃ katvā tattha uppajjitvā tiṭṭheyyā’’ti dassetuṃ vuttaṃ. Atītantiādi heṭṭhā vuttādhippāyameva. Kappaṭṭho iddhimāti pañhe bhāvanāmayaṃ sandhāya paṭikkhipati, parasamaye panassa jātimayaṃ iddhiṃ icchanti, taṃ sandhāya paṭijānāti. Chandiddhipādotiādi ‘‘jātimayāya iddhiyā iddhimāti laddhimattametaṃ, kiṃ tena, yadi panassa iddhi atthi, iminā nayena iddhipādā bhāvitā bhaveyyu’’nti codanatthaṃ vuttaṃ. Āpāyiko nerayikoti suttaṃ yaṃ so ekaṃ kappaṃ asītibhāge katvā tato ekabhāgamattaṃ kālaṃ tiṭṭheyya, taṃ āyukappaṃ sandhāya vuttaṃ, tasmā asādhakanti.
654-657。此处名为劫论。其间有言：“比库众破和合，堕落地狱受苦”、“众劫毕竟，破和合者永居地狱”等，如同说王舍城中人；彼时询问和合之义，为相互问答。佛告世人，此语为示现无佛出世时比库众和合不续之故。言“劫”者，谓“结业成劫”，比库众若和合不续，正因业结集所致，故此揭示：“若其众劫俱存，必结业成就，如树根根基，业熟而生于此。”先前所陈皆属诠释。劫论即因问答而生，彼时他日则求生死再生之力。譬如欲以殊胜成就十二觉支所起智慧，问曰：“如有生死成就之力者，当依此理而生起觉支乎？”又有法曰地狱道生命为一劫三分之寿，此寿称为寿劫，故名劫论。此乃不真实之说。
Kappaṭṭhakathāvaṇṇanā. · 持续一劫论的阐释。
2. Kusalapaṭilābhakathāvaṇṇanā二、获得善法论的阐释
§658-659
658-659. Idāni kusalapaṭilābhakathā nāma hoti. Tattha kappaṭṭho sakasamaye kāmāvacarakusalameva paṭilabhati. Yena pana taṃ upapattiṃ paṭibāheyya, taṃ mahaggataṃ lokuttaraṃ vā na paṭilabhati. Yesaṃ pana imaṃ vibhāgaṃ akatvā aviseseneva ‘‘so kusalacittaṃ na paṭilabhatī’’ti laddhi, seyyathāpi uttarāpathakānaṃ; tesaṃ vibhāgadassanena taṃ laddhiṃ bhindituṃ pucchā sakavādissa, paṭiññā itarassa. Sesamettha uttānatthamevāti.
658-659。次名善得论。此论所指劫论中，比库众在一时俱得人生趣中诸善法利益。欲求此得，虽为大乘亦非易得。若有论断不实践此部分者，如北方行者，则此善得不可得。借由界分说明此理后，予以断除彼见，缘此文章至今又称为善得论。
Kusalapaṭilābhakathāvaṇṇanā. · 获得善法论的阐释。
3. Anantarāpayuttakathāvaṇṇanā三、与无间相连论的阐释
§660-662
660-662. Idāni anantarāpayuttakathā nāma hoti. Tattha anantarāpayutto nāma yena khandhabhedato anantarā vipākadāyakaṃ mātughātādi ānantariyakammaṃ āṇattaṃ. Tattha yassa niyatāya āṇattiyā āṇatto taṃ kammaṃ karissati, so atthasādhikāya cetanāya uppāditattā micchattaniyato hoti, abhabbo sammattaniyāmaṃ okkamituṃ. Yassa aniyatāya āṇattiyā āṇatto taṃ kammaṃ karissati, so atthasādhikāya cetanāya anuppāditattā na micchattaniyato, bhabbo sammattaniyāmaṃ okkamitunti idaṃ sakasamaye sanniṭṭhānaṃ. Yesaṃ pana ‘‘aniyatāyapi āṇattiyā abhabboyeva sammattaniyāmaṃ okkamitu’’nti laddhi, seyyathāpi uttarāpathakānaṃ; tesaṃ taṃ laddhiṃ bhindituṃ sakavādī pubbapakkhaṃ datvā anantarāpayuttoti paravādinā attānaṃ pucchāpeti. Tenettha paṭhamapucchā paravādissa, atthasādhikacetanāya abhāvaṃ sandhāya paṭiññā sakavādissa. Tato paravādī mātughātādikammassa āṇattattāva ‘‘so micchattaniyato’’ti maññati. Tasmā micchattaniyāmañcāti pañhaṃ pucchati. Sakavādī pana ekassa puggalassa dvinnaṃ niyāmānaṃ anokkantimattameva sandhāya na hevanti paṭikkhipati.
660-662。次为无间说。此说所指“无间”者，即戒律违犯后紧接生起之果报，如杀母等恶业必生无间地狱，且有即成律戒禁止之意。犯此业者，虽起意行为俱全，却为邪业，难调伏；反之，若无定业习染者，则虽犯此业，则非邪业，能入正律戒。此点在问答时具象呈现，此中有谓：“即便是无规律之无间地狱业亦可由正律戒调伏”为俗人所执见。问答者则以先前说法反驳此见。首问尤指对方对有执着之恶业果报根本无觉，如杀母业杀道本质为邪业，故质疑“为何称其为邪？”对方以有相反两种律的现象辩解，无法违背实践之义。
Nanu taṃ kammanti mātughātādikammaṃ. Tattha aniyatāṇattiṃ sandhāya ‘‘āmantā’’ti paṭiññā sakavādissa. Aniyatampi hi āṇattiṃ payojetvā ṭhitassa ‘‘ananucchavikaṃ mayā kata’’nti kukkuccaṃ uppajjateva, vippaṭisāro jāyateva. Hañcītiādi kukkuccuppattimattaṃ gahetvā paravādinā laddhipatiṭṭhāpanatthaṃ vuttaṃ.
何谓此业？即杀母等恶业之无间业。此问乃以无规律之无间地狱业为喻，答者应答曰：“无规律者，由所作并非相续，故起怨恨及反感。”如“毁坏”等，以此为由由反问者提出立场。
§661
661. Idāni yassa aniyatāṇattikassāpi anantarāpayuttassa paravādinā sammattaniyāmokkamanaṃ paṭisiddhaṃ, tameva puggalaṃ gahetvā anantarāpayuttopuggalo abhabboti pucchā sakavādissa, attano laddhivasena paṭiññā itarassa. Atha naṃ sakavādī ‘‘abhabbo nāma mātughātādikammānaṃ kārako, kiṃ te tena tāni kammāni katānī’’ti codetuṃ mātā jīvitā voropitātiādimāha. Itaro tesaṃ vatthūnaṃ arogatāya tathārūpaṃ kiriyaṃ apassanto ‘‘na heva’’nti paṭikkhipati.
661。若问彼无规律无间之业是否确实能调伏，答者称：“是；但此人为无间杀母等恶业所束缚，故难以调伏。”后问：“既然如此，此人作诸恶为何仍存？”答曰：“为其母怀恋之情所困。”彼时另有人旁观他事，亦对此否认。
Taṃ kammaṃ paṭisaṃharitvāti aniyatāṇattikammaṃ sandhāya vuttaṃ. Tañhi ‘‘mā kho mayā āṇattaṃ ākāsī’’ti āṇattaṃ nivārentena paṭisaṃhaṭaṃ nāma hoti. Paṭisaṃhaṭattāyeva cettha kukkuccaṃ paṭivinoditaṃ, vippaṭisāro paṭivinīto nāma hoti. Evaṃ santepi panettha purimāṇattiyāyeva niyatabhāvaṃ maññamāno paravādī ‘‘āmantā’’ti paṭijānāti. Atha naṃ sakavādī tassa kammassa paṭisaṃhaṭabhāvaṃ sampaṭicchāpetvā attano laddhiṃ patiṭṭhāpetvā hañcītiādimāha.
问曰此业调伏为何？此即指无规律无间业调伏。请勿作恶即为调伏。故由调伏者心已除其厌恶及怨恨，亦称为消除忿恨。即使如前所言彼人尚存无规律心，答者仍言其“调伏无间故”，即证实其无间业已调伏。遂令其确立执持，称其说“毁坏”等语。
§662
662. Puna anantarāpayuttoti pariyosānapañhe paṭhamapañhe viya pucchā paravādissa, paṭiññā sakavādissa. Nanu taṃ kammanti anuyogo paravādissa, paṭisaṃhaṭakālato pubbe payuttakālaṃ sandhāya paṭiññā sakavādissa. Payuttapubbatāmattaṃ gahetvā aniyatāṇattivasena hañcīti laddhipatiṭṭhāpanaṃ paravādissa. Ayaṃ pana laddhi ayoniso patiṭṭhitattā appatiṭṭhitāva hotīti.
662. 又谓「不与、相应」者，如同初问终问，皆问非己所有，答应若共有人。其谓此业之接续，上一句结束之时，前已有接续时间而答应若共。以先前之接续果报为限，若有不定，彼果报为破坏者，此谓业果成立于非理，故不能成立。
Anantarāpayuttakathāvaṇṇanā. · 无间不相应论的注释。
4. Niyatassa niyāmakathāvaṇṇanā四、已决定者之决定因素论的注释。
§663-664
663-664. Idāni niyatassa niyāmakathā nāma hoti. Tattha duvidho niyāmo – micchattaniyāmo ca ānantariyakammaṃ, sammattaniyāmo ca ariyamaggo. Ime dve niyāme ṭhapetvā añño niyāmo nāma natthi. Sabbepi hi sesā tebhūmakadhammā aniyatā nāma. Tehi samannāgatopi aniyatoyeva. Buddhehi pana attano ñāṇabalena ‘‘ayaṃ satto anāgate bodhiṃ pāpuṇissatī’’ti byākato bodhisatto puññussadattā niyatoti vuccati. Iti imaṃ vohāramattaṃ gahetvā ‘‘pacchimabhaviko bodhisatto tāya jātiyā bhabbo dhammaṃ abhisametu’’nti adhippāyena ‘‘niyato niyāmaṃ okkamatī’’ti yesaṃ laddhi, seyyathāpi pubbaseliyāparaseliyānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Micchattaniyatotiādi aññena niyāmena niyatassa aññaniyāmābhāvadassanatthaṃ vuttaṃ. Pubbe maggaṃ bhāvetvātiādi niyāmappabhedadassanatthaṃ vuttaṃ. Satipaṭṭhānantiādi ekasmimpi niyāme dhammappabhedadassanatthaṃ vuttaṃ. Bhabbo bodhisattoti vacanaṃ kevalaṃ bodhisattassa bhabbataṃ dīpeti, na niyatassa niyāmokkamanaṃ, tasmā asādhakaṃ. So hi pubbe ekenapi niyatadhammena aniyato bodhimūle saccadassanena niyāmaṃ okkantoti.
663-664. 现在所谓有定者，即有制约者耳。此中制约分二：一为无漏制约，即无漏业；一为圣道制约。置此二制约，别无他制约。诸余皆称为无定者。即便具此亦属无定。彼佛因自身智力已说：“此众生将来得佛果位，”谓此菩萨因具福慧故称为定。仅凭此说，《后生佛菩萨》可依其出生得佛法为念首，谓之制约与制约之间互相接续，其果报关系如兄弟。是故问答皆为非己所有，答者互相应答。所谓无漏制约者，乃为展现有无定制约之不同。谓早起修道，则为制约之不同；谓念处等一制约，即展现法之不同。欲得成佛菩萨言，仅昭示菩萨得佛潜能，不涉制约出入，故无效。彼当先以一制约之无定诸法显露因果之缘起，即为制约之入。
Niyatassa niyāmakathāvaṇṇanā. · 已决定者之决定因素论的注释。
5. Nivutakathāvaṇṇanā五、覆障论的注释。
§665-667
665-667. Idāni nivutakathā nāma hoti. Tattha suddhassa suddhakiccābhāvato nīvaraṇehi nivuto ophuṭo pariyonaddho ca nīvaraṇaṃ jahatīti yesaṃ laddhi, seyyathāpi uttarāpathakānaṃ; te sandhāya nivutotipucchā sakavādissa, paṭiññā itarassa. Ratto rāgantiādi nivutassa nīvaraṇajahane dosadassanatthaṃ vuttaṃ. Parisuddhe pariyodātetiādi vikkhambhanavisuddhiyā visuddhassa samucchedavisuddhidassanatthaṃ vuttaṃ. Tassa evaṃ jānatotiādi jānato passato āsavakkhayaṃ dīpeti, na nivutassa nīvaraṇajahanaṃ, tasmā asādhakanti.
665-667. 现在所谓无障碍者。此因清净故无所障碍，障碍者断除故称为无障碍。以此障碍断除所得之果报，如北方诸众，具此故称为无障碍。问答皆针对无障碍而问，答者为他。谓色与欲等障碍断除，显现障碍断除之见。彼明知即入无漏，此非无障碍之障碍断除，故无效。
Nivutakathāvaṇṇanā. · 覆障论的注释。
6. Sammukhībhūtakathāvaṇṇanā六、现前成就论的注释。
§668-670
668-670. Idāni sammukhībhūtakathā nāma hoti. Tattha sammukhībhūtoti saṃyojanānaṃ sammukhībhāvaṃ tehi samaṅgībhāvaṃ upagato. Sesamettha nivutakathāsadisamevāti.
668-670. 现在所谓相应现前者。所谓相应现前，即诸束缚相应现前，与彼俱足。此处与无障碍说相同。
Sammukhībhūtakathāvaṇṇanā. · 现前论释。
7. Samāpanno assādetītikathāvaṇṇanā七、关于“入定者会味著”的论释。
§671-673
671-673. Idāni samāpanno assādetītikathā nāma hoti. Tattha ‘‘paṭhamaṃ jhānaṃ upasampajja viharati, so tadassādetī’’tiādivacanaṃ (a. ni. 4.123) nissāya ‘‘samāpanno assādeti, sā cassa jhānanikanti jhānārammaṇā hotī’’ti yesaṃ laddhi, seyyathāpi andhakānaṃ, te sandhāya samāpannoti pucchā sakavādissa, paṭiññā itarassa. Taṃ jhānaṃ tassa jhānassa ārammaṇanti pañhesu tasseva tadārammaṇataṃ apassanto suttavirodhabhayena paṭikkhipati, ‘‘tadassādetī’’tivacanamattena paṭijānāti. So tadassādetīti suttaṃ jhānalābhino jhānā vuṭṭhāya jhānassādaṃ sādheti, na antosamāpattiyaṃyeva jhānanikantiyā jhānārammaṇataṃ, tasmā asādhakanti.
671-673. 现在所谓已成就及所证之义。谓此文云：“入初禅而住者，是彼所证”，依此以明已成就为禅果，禅之所缘也。问答皆针对已成就而问，答者为他。彼于询问诸禅所缘时，未见其所缘，因违反经文而舍无证之句，仅以“所证”之说断言。言彼所证即指禅所获之喜乐，不是内成就之禅所缘，故无效。
Samāpanno assādetītikathāvaṇṇanā. · 关于“入定者会味著”的论释。
8. Asātarāgakathāvaṇṇanā八、关于对不适意境之贪的论释。
§674
674. Idāni asātarāgakathā nāma hoti. Tattha ‘‘yaṃkiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadatī’’ti (ma. ni. 1.409) sutte diṭṭhābhinandanavasena vuttaṃ. ‘‘Abhinandatī’’tivacanaṃ nissāya ‘‘dukkhavedanāyapi rāgassādavasena abhinandanā hoti. Tasmā atthi asātarāgo’’ti yesaṃ laddhi, seyyathāpi uttarāpathakānaṃ; te sandhāya atthi asātarāgoti pucchā sakavādissa. Tattha asātarāgoti asāte dukkhavedayite ‘‘aho vata me etadeva bhaveyyā’’ti rajjanā. Āmantāti laddhivasena paṭiññā itarassa. Sesamettha uttānatthameva.
674. 现在所谓无贪着者。谓《大念处经》中云：“一切受感，或乐或苦或不苦不乐，犹喜乐礼敬”，据此说“喜乐”，即以贪着受苦之乐为喜乐。故谓有无贪着者。问答皆针对有无贪着而问，答者为他。谓无贪着即于苦受生恨怒“噫乎，我恶趣当如是也”的怨恨。依此心愿而答者为他。其余如上所述。
§675
675.So taṃ vedanaṃ abhinandatīti sutte pana vinivaṭṭetvā dukkhavedanameva ārabbha rāguppatti nāma natthi, samūhaggahaṇena pana vedayitalakkhaṇaṃ dhammaṃ dukkhavedanameva vā attato samanupassanto diṭṭhimaññanāsaṅkhātāya diṭṭhābhinandanāya vedanaṃ abhinandati, dukkhāya vedanāya vipariṇāmaṃ abhinandati, dukkhāya vedanāya abhibhūto tassā paṭipakkhaṃ kāmasukhaṃ patthayantopi dukkhavedanaṃ abhinandati nāma. Evaṃ dukkhavedanāya abhinandanā hotīti adhippāyo. Tasmā asādhakametaṃ asātarāgassāti.
675.关于那种受乐的感受，经典中则不作详细展开，只从苦受开始论起，并无所谓乐的起因。虽然在整体集体上以感受之相为标志的法，实则就是苦的感受；就其自性观察而言，见法分别灭尽、见法的执著断除、对见的乐趣而言，受即乐；对苦受的变化而言，亦受乐；虽受苦受所支配，但反面若以欲乐强求，则依然是苦的受。因此，说对苦的受生起乐的观念，是执见。所以，这种说法是不真实的，乃不正见之因。
Asātarāgakathāvaṇṇanā. · 关于对不适意境之贪的论释。
9. Dhammataṇhāabyākatātikathāvaṇṇanā九、关于“对法的渴爱是无记的”的论释。
§676-680
676-680. Idāni dhammataṇhā abyākatātikathā nāma hoti. Tattha rūpataṇhā…pe… dhammataṇhāti imāsu chasu taṇhāsu yasmā sabbapacchimā taṇhā dhammataṇhāti vuttā, tasmā sā abyākatāti yesaṃ laddhi, seyyathāpi pubbaseliyānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Sesapañhānaṃ pāḷiyā attho niyyāti. Kāmataṇhātiādīhi tīhi koṭṭhāsehi chapi taṇhā saṅkhipitvā dassitā. Rūpādīsu hi chasu ārammaṇesu kāmassādavasena pavattā taṇhā kāmataṇhā. ‘‘Bhavissati attā ca loko cā’’ti sassatadiṭṭhisahagatā taṇhā bhavataṇhā. ‘‘Na bhavissatī’’ti ucchedadiṭṭhisahagatā taṇhā vibhavataṇhāti. Nanu sā dhammataṇhāti padaṃ taṇhāya dhammārammaṇaṃ ārabbha pavattiṃ dīpeti, na abyākatabhāvaṃ tasmā asādhakanti.
676-680.现在所论者名为“法渴未了之解说”。其中形渴……等六渴，由于众所周知，皆名为法渴，故这未了解说，是指那些尚未获得的，例如犹如早期那兰陀非传法师们会围绕着议题询问同伴，回答他人之说。剩余问题用巴利文解释语义。以欲渴等三类归纳解说。于色等六境界，因有欲望的掺杂而起的渴称作欲渴。有「自我与世界将持存」之常见见相者的渴，是生渴。以「非生」称断见所依的渴为灭渴。由此可知，所谓法渴，是渴欲缘起法境界，意谓行为的生起，绝非未了义，因此此说为不真实。
Dhammataṇhā abyākatātikathāvaṇṇanā. · 关于『对法的渴爱是无记』之论的注释。
10. Dhammataṇhānadukkhasamudayotikathāvaṇṇanā十、关于『对法的渴爱不是苦集』之论的注释。
§681-685
681-685. Idāni dhammataṇhā nadukkhasamudayotikathā nāma hoti. Tatrāpi yasmā sā dhammataṇhāti vuttā, tasmā na dukkhasamudayoti yesaṃ laddhi, seyyathāpi pubbaseliyānaṃyeva; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Sesaṃ purimakathāsadisamevāti.
681-685.现在所论为“法渴即苦集之说”。其内因前述中已说明为法渴故，此处为阐明非「苦集」者而说，譬如同早期那兰陀非传法师们的辩论，他们询问同伴，回答他人的问题。剩余部分则与先前所说相同。
Dhammataṇhā nadukkhasamudayotikathāvaṇṇanā. · 关于『对法的渴爱不是苦集』之论的注释。
Terasamo vaggo. · 第十三品。