14. Cuddasamavaggo
14. Cuddasamavaggo14. 第十四品
1. Kusalākusalapaṭisandahanakathāvaṇṇanā1. 善与不善相连接论的注释
§686-690
686-690. Idāni kusalākusalapaṭisandahanakathā nāma hoti. Tattha kusalaṃ vā akusalassa, akusalaṃ vā kusalassa anantarā uppajjanakaṃ nāma natthīti tesaṃ aññamaññaṃ paṭisandhānaṃ na yujjati. Ye pana yasmā ekavatthusmiññeva rajjati virajjati ca, tasmā taṃ aññamaññaṃ paṭisandahatīti laddhiṃ gahetvā ṭhitā, seyyathāpi mahāsaṅghikā; te sandhāya pucchā sakavādissa; paṭiññā itarassa. Āvaṭṭanā paṇidhīti ubhayaṃ āvajjanasseva nāmaṃ. Tañhi bhavaṅgaṃ āvaṭṭetīti āvaṭṭanā. Bhavaṅgārammaṇato aññasmiṃ ārammaṇe cittaṃ paṇidahati ṭhapetīti paṇidhi. Kusalaṃ anāvaṭṭentassāti yaṃ taṃ akusalānantaraṃ paṭisandahantaṃ kusalaṃ uppajjati, taṃ anāvaṭṭentassa uppajjatīti pucchati. Itaro pana vinā āvajjanena kusalassa uppattiṃ apassanto paṭikkhipati. Kusalaṃ ayoniso manasikarototi idaṃ yadi akusalānantaraṃ kusalaṃ uppajjeyya, akusalasseva āvajjanena ayoniso manasikaroto uppajjeyyāti codanatthaṃ vuttaṃ. Sesaṃ yathāpāḷimeva niyyāti. Nanu yasmiṃyeva vatthusminti vacanaṃ ekārammaṇe sarāgavirāguppattiṃ dīpeti, na kusalākusalānaṃ anantarataṃ, tasmā asādhakanti.
686-690节。现说“善恶相续缘起”之义。其处所谓善缘恶、恶缘善，中间无立即生起者，乃谓诸法不能互相相继相续。然于某一法中有清净明朗之显现，故彼此相续之谓。譬如《大僧众经》中，众相问侍者一，彼回答他。所谓回绕重重发愿，意谓双方相招相引，回转周匝。所谓心之根本流转回转，此为回绕。又谓，善者不回转者，即由此善根续起恶根之际生起者是故问之。若失看彼生起，断绝之习，如无招引者，则善不生。谓若恶中生善者，因恶招引无智固执反彼而言。余义依巴利文原义释之。所谓“于彼法中”，语意显智慧浊尽之明故非善恶间无间生起，因之谓不可成立也。
Kusalākusalapaṭisandahanakathāvaṇṇanā. · 善与不善相连接论的注释。
2. Saḷāyatanuppattikathāvaṇṇanā2. 六处生起论的注释
§691-692
691-692. Idāni saḷāyatanuppattikathā nāma hoti. Tattha upapattesiyena paṭisandhicittena saheva opapātikānaṃ saḷāyatanaṃ uppajjati. Gabbhaseyyakānaṃ ajjhattikāyatanesu manāyatanakāyāyatanāneva paṭisandhikkhaṇe uppajjanti. Sesāni cattāri sattasattatirattimhi. Tāni ca kho yena kammunā paṭisandhi gahitā, tasseva aññassa vā katattāti ayaṃ sakasamaye vādo. Yesaṃ pana ekakammasambhavattā sampannasākhāviṭapānaṃ rukkhādīnaṃ aṃkuro viya bījamattaṃ saḷāyatanaṃ mātukucchismiṃ paṭisandhikkhaṇeyeva uppajjatīti laddhi, seyyathāpi pubbaseliyānaṃ; te sandhāya saḷāyatananti pucchā sakavādissa, paṭiññā itarassa. Sabbaṅgapaccaṅgītiādi saḷāyatane sati evarūpo hutvā okkameyyāti codanatthaṃ vuttaṃ. Mātukucchigatassāti pucchā paravādissa. Parato mātukucchigatassa pacchā kesāti pucchā sakavādissa. Sesamettha uttānatthamevāti.
691-692节。现说“六处生起”之义。其处谓随缘起意，伴随会合即时生起六处。于腹内所居之内处，如心、意等，六根立时缘触生起。如余处共计七十四种。人所由业缘起任他胁役此法，此谓会合争说。譬如一树枝上，嫩芽生于其上，此枝之嫩芽犹母腹内之六处生起也，譬如《前世今生经》中所言。众相问侍者“六处为何”，彼答於他。谓诸根悉具，称为缘起之适切具足所，依此理理应发盛，是犹问侍者。谓母腹内者，问彼侧侍者，再问头发者。此余义乃显上文之高义。
Saḷāyatanuppattikathāvaṇṇanā. · 六处生起论的注释。
3. Anantarapaccayakathāvaṇṇanā3. 无间缘论的注释
§693-697
693-697. Idāni anantarapaccayakathā nāma hoti. Tattha naccagītādīsu rūpadassanasaddasavanādīnaṃ lahuparivattitaṃ disvā ‘‘imāni viññāṇāni aññamaññassa anantarā uppajjantī’’ti yesaṃ laddhi, seyyathāpi uttarāpathakānaṃ; te sandhāya cakkhuviññāṇassāti pucchā sakavādissa, paṭiññā itarassa. Sotaviññāṇaṃ rūpārammaṇaṃyevāti yadi cakkhuviññāṇassa anantarā uppajjeyya, vipākamanodhātu viya rūpārammaṇaṃ siyāti codetuṃ vuttaṃ. Cakkhuñca paṭicca rūpe ca uppajjati sotaviññāṇanti pañhesu suttābhāvena paṭikkhipitvā anantaruppattiṃ sallakkhento laddhivasena paṭijānāti. Taññeva cakkhuviññāṇaṃtaṃ sotaviññāṇanti yathā paṭhamajavanānantaraṃ dutiyajavanaṃ manoviññāṇabhāvena taññeva hoti, kiṃ te tathā etampi dvayaṃ ekamevāti pucchati. Iminā nayena sabbavāresu attho veditabbo. Naccati gāyatītiādivacanaṃ ārammaṇasamodhāne lahuparivattitāya vokiṇṇabhāvaṃ dīpeti, na anantarapaccayataṃ, tasmā asādhakanti.
693-697节。现说“相续缘起”之义。谓见舞声等诸色声悉见轻微转变，言彼诸识互相相续无间生起。以北方居民为例，众相问“何谓眼识”，答者于他。谓耳识缘色境起。若眼识生时紧续，必随果报之色境生，故示相续缘起。眼识缘色生，耳识缘声生，诸经不以声闻立说，倒置相续谓之无间生起。详知此处眼识即耳识之初与第二识不同，众相问曰：“彼二亦若此，如何二合为一？”依此理略摄一切义。所谓舞歌轻微转变，不称相续前后，故谓不成立。
Anantarapaccayakathāvaṇṇanā. · 无间缘之论释
4. Ariyarūpakathāvaṇṇanā4. 圣色之论释
§698-699
698-699. Idāni ariyarūpakathā nāma hoti. Tattha sammāvācākammantā rūpaṃ, tañca kho ‘‘sabbaṃ rūpaṃ cattāri ca mahābhūtāni catunnañca mahābhūtānaṃ upādāyarūpa’’nti (ma. ni. 3.67) vacanato upādāyarūpanti yesaṃ laddhi, seyyathāpi uttarāpathakānaṃ; te sandhāya ariyarūpaṃ mahābhūtānaṃ upādāyāti pucchā sakavādissa. Tattha ariyānaṃ rūpaṃ, ariyaṃ vā rūpanti ariyarūpaṃ. Āmantāti laddhiyaṃ ṭhatvā paṭiññā itarassa. Kusalanti puṭṭho laddhivaseneva paṭijānāti. Anāsavapucchādīsupi eseva nayo. Yaṃ kiñci rūpanti suttaṃ ṭhapetvā bhūtāni sesarūpassa upādābhāvaṃ dīpeti, na sammāvācākammantānaṃ. Tesañhi rūpamattaññeva asiddhaṃ, kuto upādārūpatā; tasmā asādhakanti.
698-699节。现说“圣人之色”义。谓正语所造色，且所谓“诸色悉由四大及其因缘造也”（摘自中部尼含经），此为造色者，众相问“圣人之色及其因缘”，答于他。所谓圣人之色即圣人色。此以了义立说，众相问“善如何？”答者当知。并如无染之问亦用此理说。诸色俱属色质，无造色因缘可言，故谓不成立。
Ariyarūpakathāvaṇṇanā. · 圣色之论释
5. Añño anusayotikathāvaṇṇanā5. 「另一随眠」之论释
§700-701
700-701. Idāni añño anusayotikathā nāma hoti. Tattha yasmā puthujjano kusalābyākate citte vattamāne sānusayoti vattabbo, na pariyuṭṭhitoti tasmā añño anusayo, aññaṃ pariyuṭṭhānanti yesaṃ laddhi, seyyathāpi andhakānaṃ; te sandhāya añño kāmarāgānusayoti pucchā sakavādissa paṭiññā itarassa. Sesaṃ heṭṭhā anusayakathāyaṃ vuttanayeneva veditabbaṃ. Sānusayotiādi pana tasmiṃ samaye anusayassa appahīnattā sānusayoti vattabbataṃ, anuppannattā ca pariyuṭṭhitoti avattabbataṃ dīpeti, na anusayapariyuṭṭhānānaṃ aññattaṃ, tasmā asādhakanti.
700-701节。现说“异习气净除”义。谓凡夫以善显现之心起习气，称为现习气，非了尽者，异习气即他习气。众相问“异习气何为”，答于他。其余下文习气义，如所说理解。所谓现习气者，习气稍微减弱称现习气，未消尽称非了尽，非习气了尽即异也，故谓不成立。
Añño anusayotikathāvaṇṇanā. · 「另一随眠」之论释
6. Pariyuṭṭhānaṃ cittavippayuttantikathāvaṇṇanā6. 「缠是心不相应」之论释
§702
702. Idāni pariyuṭṭhānaṃ cittavippayuttantikathā nāma hoti. Tattha yasmā aniccādito manasikarotopi rāgādayo uppajjanti. Vuttampi cetaṃ – ‘‘appekadā, bho bhāradvāja, asubhato manasikarissāmīti subhatova manasikarotī’’ti (saṃ. ni. 4.127). Tasmā pariyuṭṭhānaṃ cittavippayuttanti yesaṃ laddhi, seyyathāpi andhakānaṃyeva; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Sesamettha uttānatthamevāti.
702节。现说“了尽心离连”义。谓虽观无常等而仍生嗔等烦恼。经中言：“一时，我等必然观不美色清净”，此谓殊胜观。故谓此了尽心离连，如同黑暗中者。众相问侍者以上义，答于他。此余义与上文相同。
Pariyuṭṭhānaṃ cittavippayuttantikathāvaṇṇanā. · 「缠」者，与心不相应之义的解释。
7. Pariyāpannakathāvaṇṇanā7. 所摄之义的解释
§703-705
703-705. Idāni pariyāpannakathā nāma hoti. Tattha yasmā kāmarāgo kāmadhātuṃ anuseti, kāmadhātupariyāpannoti ca vuccati, tasmā rūparāgārūparāgāpi rūpadhātuarūpadhātuyo anusenti. Rūpadhātuarūpadhātupariyāpannāyeva ca nāma hontīti yesaṃ laddhi, seyyathāpi andhakānañceva sammitiyānañca; te sandhāya rūparāgoti pucchā sakavādissa, paṭiññā itarassa . Tattha anusetīti yathā kāmarāgo kāmavitakkasaṅkhātaṃ kāmadhātuṃ sahajātavasena anuseti, kiṃ te evaṃ rūparāgo rūpadhātunti pucchati. Pariyāpannoti yathā ca so tividhāya kāmadhātuyā kilesakāmavasena pariyāpannattā kāmadhātupariyāpanno, kiṃ te evaṃ rūparāgopi rūpadhātupariyāpannoti pucchati. Itaro panassa adhippāyaṃ asallakkhento kevalaṃ laddhivasena āmantāti paṭijānāti. Atha naṃ tamatthaṃ sallakkhāpetuṃ kusalavipākakiriyasaṅkhātehi samāpattesiyādīhi saṃsanditvā pucchituṃ samāpattesiyotiādimāha. Sesamettha yathāpāḷimeva niyyāti. Nanu kāmarāgotiādivacanampi kāmarāgasseva kāmadhātuyaṃ anusayabhāvaṃ pariyāpannatañca dīpeti, na itaresaṃ itaradhātūsūti.
703-705. 现在这部分称为「周遍说」。「周遍」者，因其取乐欲贪执连缀乐欲界，故称乐欲界周遍。又因乐欲界包括色界与无色界，故色欲之贪与非色欲之贪皆涵盖于色界与无色界中。唯有色界与无色界周遍俱足，故称之为色界无色界周遍。此中所获谓何？譬如夜间之黑暗与实体之存在；彼等聚集成色欲贪，此乃互问问答，亦有互相认识与回答。所谓「依循」者，如乐欲贪依其名号，可知乃乐欲思维之聚合而对乐欲界之自然随顺；问曰：「尔等亦如是色界贪乎？」答应曰「是」。所谓「周遍」者，如以三重乐欲界染污之染污乐欲界为周遍，遂问曰：「尔等任色界贪亦周遍乎？」答曰「是」。他者则不顾他方总相，仅以获得为依，专以此义而受请，更称为应受所言。后来为使其义得圆满，即以善业果报及行品聚合之及其他，如示范请问乃至，应答内容，完全如巴利原文而释。此处「乐欲贪」一词亦显现于乐欲界之依顺状态间，而非他界，特指此处而已。
Pariyāpannakathāvaṇṇanā. · 所摄之义的解释。
8. Abyākatakathāvaṇṇanā8. 无记之义的解释
§706-708
706-708. Idāni abyākatakathā nāma hoti. Tattha vipākakiriyarūpanibbānasaṅkhātaṃ catubbidhaṃ abyākataṃ avipākattā abyākatanti vuttaṃ. Diṭṭhigataṃ ‘‘sassato lokoti kho, vaccha, abyākatameta’’nti (saṃ. ni. 4.416 thokaṃ visadisaṃ) sassatādibhāvena akathitattā. Yesaṃ pana imaṃ vibhāgaṃ aggahetvā purimābyākataṃ viya diṭṭhigatampi abyākatanti laddhi, seyyathāpi andhakānañceva uttarāpathakānañca; tesaṃ taṃ vibhāgaṃ dassetuṃ diṭṭhigataṃ abyākatanti pucchā sakavādissa, paṭiññā itarassa. Sesamettha yathāpāḷimeva niyyātīti.
706-708. 现称为「未说明说」。「未说明」者，谓善业果报、形灭之总称、及其所属四种未说明、即未果报之意。于《大部毗奈耶》中明确有言：「所见即是常存世界，此则谓未说明」；以常存等见为其未说明之因理未陈说也。对此区分若采纳旧未说明见而视为所见未说明，则如黑暗行人及北方继跋陀罗一般；彼等显示出此区分，其所见即未说明，互相问答应答，内容如巴利原文所载，完整呈现。
Abyākatakathāvaṇṇanā. · 无记之义的解释。
9. Apariyāpannakathāvaṇṇanā9. 非所摄之义的解释
§709-710
709-710. Idāni apariyāpannakathā nāma hoti. Tattha yasmā puthujjano jhānalābhī kāmesu vītarāgoti vattabbo hoti, na pana vigatadiṭṭhikoti , tasmā diṭṭhigataṃ apariyāpannanti yesaṃ laddhi, seyyathāpi pubbaseliyānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Sesamettha yathāpāḷimeva niyyātīti.
709-710. 今称为「非周遍说」。「非周遍」者，谓凡夫禅定所得心于欲中无贪欲以为所行，然非断除见解故。由此得名为所见非周遍，如昔日世人；彼等因问答应对而起而来，彼等之问答内容如巴利文所释，完整呈现。
Apariyāpannakathāvaṇṇanā. · 不摄属论的注释。
Cuddasamo vaggo. · 第十四品。