18. Aṭṭhārasamavaggo · 18. 十八品义注
18. Aṭṭhārasamavaggo十八、第十八品
1. Manussalokakathāvaṇṇanā一、人间界论释
§802-803
802-803. Idāni manussalokakathā nāma hoti. Tattha ‘‘tathāgato loke, jāto loke saṃvaḍḍho, lokaṃ abhibhuyya viharati anupalitto lokenā’’ti (saṃ. ni. 3.94) suttaṃ ayoniso gahetvā ‘‘bhagavā tusitabhavane nibbatto tattheva vasati, na manussalokaṃ āgacchati, nimmitarūpamattakaṃ panettha dassetī’’ti yesaṃ laddhi, seyyathāpi etarahi vetullakānaṃyeva, te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ puṭṭhokāsena ceva suttasādhanena ca saññāpetuṃ nanu atthītiādimāha. Loke jātoti paravādī tusitapuraṃ sandhāya vadati. Satthārā panetaṃ manussalokaññeva sandhāya lokaṃ vuttaṃ. Lokaṃ abhibhuyyāti paravādī manussalokaṃ abhibhavitvāti diṭṭhiyā vadati, satthā pana ārammaṇalokaṃ abhibhavitvā vihāsi. Anupalitto lokenāti paravādī manussalokena anupalittataṃva sandhāya vadati, satthā pana lokadhammesu kilesehi anupalitto vihāsi. Tasmā asādhakametanti.
现今称为人间世界说话。其中记载着「如来者，于世间出生，居于世间，具有增长，统摄世间而安住，不为世间所收摄」的经文，（增支部卷三，第九十四经）有人不按照正理加以解释，谓「世尊处于忉利天宫安隐修行，且不来人间，只是显示幻化之像于此」。基于此种见解，如同如今世间愚昧人们的态度一样，他们私下议论时，不直接问问对方证明，反而自说自话。对此，有人以开示经文和经文知识为具，劝导说：「不可如此」，又有人反驳说：「既然世尊在世故人间，我们当问忉利天宫的人。」传言说导师特指此人间世界。所谓统摄世间，反对者从见解上说，是说世尊统摄此人间；而导师则是统摄净化之境界而住。所谓不为世间所收摄，反对者言是以此人间为对象不受统摄，而导师却在世间善法中的烦恼上不受扰乱而安住。因此此解说不成立。
Manussalokakathāvaṇṇanā. · 人间界论释。
2. Dhammadesanākathāvaṇṇanā二、说法论释
§804-806
804-806. Idāni dhammadesanākathā nāma hoti. Tattha ‘‘tusitapure ṭhito bhagavā dhammadesanatthāya abhinimmitaṃ pesesi, tena ceva tassa ca desanaṃ sampaṭicchitvā āyasmatā ānandena dhammo desito, na buddhena bhagavatā’’ti yesaṃ laddhi, seyyathāpi vetullakānaññeva; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘yadi tena dhammo desito, sveva satthā bhaveyyā’’ti codetuṃ abhinimmito jinotiādimāha. Itaro tathā asampaṭicchanto paṭikkhipati. Sesamettha uttānatthamevāti.
现在称为法教说话。在此，有记载「于忉利天宫中住于世尊，为说法故以幻化显现，随之法教得以圆满，诸长老欢喜受教非佛陀所说」的说法。如同愚昧不解者；他们私底下辩问，也不是立即接受他人主张。对此，有一方劝说称：「若是以世尊而说法，当当世导师亲自显现。」另一方则未圆满接受而反对结束。总之，此处言说乃为引出彼此争辩之用，意旨明晰。
Dhammadesanākathāvaṇṇanā. · 说法论释。
3. Karuṇākathāvaṇṇanā三、悲悯论释
§807-808
807-808. Idāni karuṇākathā nāma hoti. Tattha piyāyitānaṃ vatthūnaṃ vipattiyā sarāgānaṃ rāgavasena karuṇāpatirūpikaṃ pavattiṃ disvā ‘‘rāgova karuṇā nāma, so ca bhagavato natthi, tasmā natthi buddhassa bhagavato karuṇā’’ti yesaṃ laddhi, seyyathāpi uttarāpathakānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘karuṇā nāmesā nikkilesatāya ceva sattārammaṇatāya ca cetovimuttitāya ca ekādasānisaṃsatāya ca mettādīhi samānajātikā, tasmā yadi bhagavato karuṇā natthi, mettādayopissa na siyu’’nti codanatthaṃ natthi buddhassa bhagavato mettātiādimāha. Ākāruṇikoti pañhe tathārūpaṃ vohāraṃ apassanto paṭikkhipati. Sesamettha uttānatthamevāti.
此处称为慈悲说话。内中言：诸善人忧其所爱的众生，见众生染于爱染，谓如是之爱即为慈悲，是世尊佛陀无慈悲故无此法。此语出于某些北方人；他们私下问答，彼此辩论。对此劝说言：「所谓慈悲者，为断除烦恼、摄受诸众生，以心解脱，为十一种教法与慈心相类。故若谓世尊佛无慈悲，则慈心等法亦不存在。」其反问者未能明白此义，遂加阻挠与反对。总括而言，意义完整。
Karuṇākathāvaṇṇanā. · 悲论释。
4. Gandhajātakathāvaṇṇanā四、香类论释
§809
809. Idāni gandhajātakathā nāma hoti. Tattha yesaṃ buddhe bhagavati ayoniso pemavasena ‘‘bhagavato uccārapassāvo aññe gandhajāte ativiya adhigaṇhāti, natthi tato ca sugandhataraṃ gandhajāta’’nti laddhi, seyyathāpi ekaccānaṃ andhakānañceva uttarāpathakānañca; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Sesamettha yathāpāḷimeva niyyātīti.
此处称为香出经典说话。其中记载如是世尊以不理智的执着执受『世尊所发出的香气，远超他香熏』之说，出自某些黑人与北方之众，也私下问答辩论。总之，此段内容依旧保持巴利原文相应意旨。
Gandhajātakathāvaṇṇanā. · 香类论释。
5. Ekamaggakathāvaṇṇanā五、一道论释
§810-811
810-811. Idāni ekamaggakathā nāma hoti. Tattha yesaṃ buddhe bhagavati ayoniso pemavaseneva ‘‘bhagavā sotāpanno hutvā sakadāgāmī, sakadāgāmī hutvā anāgāmī, anāgāmī hutvā arahattaṃ sacchākāsi, ekeneva pana ariyamaggena cattāri phalāni sacchākāsī’’ti laddhi, seyyathāpi tesaññeva; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ catūhi phalehi saddhiṃ uppannānaṃ catunnaṃ phassādīnaṃ ekato samodhānavasena codetuṃ catunnaṃ phassānantiādimāha. Sotāpattimaggenātiādi ‘‘kataramaggena sacchikarotī’’ti pucchanatthaṃ vuttaṃ. Arahattamaggenāti ca vutte tena sakkāyadiṭṭhiādīnaṃ pahānābhāvavasena codeti. Bhagavā sotāpannoti buddhabhūtassa sotāpannabhāvo natthīti paṭikkhipati. Parato pañhadvayepi eseva nayo. Sesamettha yathāpāḷimeva niyyātīti.
现今称为独一行道说话。内文称世尊依次显现成就『初果斯陀含，次果斯陀含，非来人，阿拉汉』，仅以一圣道成就四果。该说出于某些人士，彼私下问答辩论。对此又有劝说说以同一缘起缘会集要，认为依此四果所集诸果相，并列问答「何道成就？」称为斯陀含道、阿拉汉道等。又称阿拉汉道成就，则断烦恼及我见等。反对者称「世尊已是佛而非斯陀含」，遂否定此说。又另提出两种疑问。总括这里的论述俱依巴利文之义述出。
Ekamaggakathāvaṇṇanā. · 一道论释。
6. Jhānasaṅkantikathāvaṇṇanā六、禅那转入论释
§813-816
813-816. Idāni jhānasaṅkantikathā nāma hoti. Tattha yesaṃ ‘‘idha, bhikkhave, bhikkhu vivicceva kāmehi paṭhamaṃ jhānaṃ upasampajja viharati, vitakkavicārānaṃ vūpasamā dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ upasampajja viharatī’’ti (saṃ. ni. 5.923-934) imaṃ paṭipāṭidesanaṃ nissāya ‘‘tassa tassa jhānassa upacārappavattiṃ vināva jhānā jhānaṃ saṅkamatī’’ti laddhi, seyyathāpi mahisāsakānañceva ekaccānañca andhakānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘yadi te dutiyajjhānūpacāraṃ appatvā uppaṭipāṭiyā paṭhamajjhānā dutiyajjhānameva saṅkamati, paṭhamato tatiyaṃ, dutiyato catutthampi saṅkameyyā’’ti codetuṃ paṭhamā jhānātiādimāha. Yā paṭhamassātiādi ‘‘yadi paṭhamato anantaraṃ dutiyaṃ, dutiyādīhi vā tatiyādīni samāpajjati, ekāvajjanena samāpajjeyyā’’ti codanatthaṃ vuttaṃ. Kāme ādīnavatoti paṭhamaṃ kāme ādīnavato manasi karoto pacchā uppajjati. Jhānakkhaṇe panesa nimittameva manasi karoti. Taññeva paṭhamanti ‘‘yadi purimajavanato pacchimajavanaṃ viya anantaraṃ uppajjeyya, ṭhapetvā purimapacchimabhāvaṃ lakkhaṇato taññeva taṃ bhaveyyā’’ti codetuṃ pucchati. Iminā upāyena sabbattha attho veditabbo. Vivicceva kāmehītiādīhi paṭipāṭiyā jhānānaṃ desitabhāvaṃ dīpeti, na anantaruppattiṃ, tasmā asādhakanti.
此处称为禅定近缘说话。内文述「比库独处时，初禅初成，除去初禅思维及初禅评价，即得第二禅，继而成第三、第四禅」的经义（增支部卷五，九百二十三至九百三十四经）。此说出于某些误解禅理南方人及北方人；彼私下问答辩论。对此劝说谓：「若无第二禅进缘，即第一禅便转为第二禅，再由第二转为第三，第三转为第四」。又谓初禅以追逐欲乐为先导，禅定初现时心意专注该相，谓此即为第一禅。若先后采纳不同的念相而接续，则依旧归于第一禅。以此方法即可广泛理解禅之教法，乃依修行次第教导，非一时即成故。故此说不成立。
Jhānasaṅkantikathāvaṇṇanā. · 禅那转移论之解释。
7. Jhānantarikakathāvaṇṇanā7. 禅那中间论之解释
§817-818
817-818. Idāni jhānantarikakathā nāma hoti. Tattha yesaṃ samaye ‘‘pañcakanaye pañca jhānāni vibhattāni, kevalaṃ tayo samādhī uddiṭṭhā’’ti avitakkavicāramattassa samādhino okāsaṃ ajānantānaṃ ‘‘paṭhamassa ca dutiyassa ca jhānassa antare jhānantarikā nāma esā’’ti laddhi, seyyathāpi sammitiyānañceva ekaccānañca andhakānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘jhānampi cetasikā dhammā, phassādayopi, tasmā yadi jhānantarikā nāma bhaveyya, phassantarikādīhipi bhavitabba’’nti codanatthaṃ atthi phassantarikātiādimāha .
817-818。如现在所说的“禅中间论”，指的是当时有人不知禅定中无念无想的三禅已分别展现，而说：『唯有前三禅乃是已显的三禅定。』由此产生误解，认为“第一禅与第二禅之间有一禅间”，好比说是合议假设双重疑惑及某些盲人间相闻。有一派为了质问而辩论，其他派则反驳说：“禅法本为心所法，乃至触等亦属心所所缘，既名为禅间，则触间等亦应包括其中”，这便是提出“触间”等名义用意。
Dutiyassa ca jhānassāti ‘‘yadi jhānantarikā nāma bhaveyya, dutiyatatiyādīnipi jhānāneva, tesampi antarikāya bhavitabba’’nti codanatthaṃ vuttaṃ. So kevalaṃ laddhiyā abhāvena paṭikkhipati ceva paṭijānāti ca. Paṭhamassa cāti puṭṭho laddhivasena paṭijānāti.
又言第二禅，谓若称“禅间”存在，则对第二、第三等诸禅中也应称为禅间。此为质问之意，仅凭不能获得的否定，一面拒斥，一面自知。他问为何不称第一禅为禅间，便是询问之意应答。
§819
819.Savitakko savicārotiādi ‘‘tiṇṇampi samādhīnaṃ samādhibhāve samāne avitakko vicāramattova samādhi jhānantariko, na itaroti ko ettha visesahetū’’ti codanatthaṃ vuttaṃ.
819。故说有修习者说“有观有思”等，意指三禅禅定中同样存在有念有想，但这只是无念无想的禅定中稍具思虑的禅定，即禅间，非其他何故特殊缘故”，此为质问辩论之意。
§820-822
820-822.Dvinnaṃ jhānānaṃ paṭuppannānanti paṭhamadutiyāni sandhāya pucchati. Itaro ‘‘tesaṃ paccuppannānaṃyeva antare avitakko vicāramatto samādhi jhānantariko nāma hotī’’ti laddhiyā paṭijānāti. Paṭhamaṃ jhānaṃ niruddhanti puṭṭho tiṇṇaṃ ekakkhaṇe pavatti na yuttāti paṭijānāti . Avitakko vicāramatto samādhi paṭhamaṃ jhānanti catukkanayavasena pucchati. Sakavādī tasmiṃ naye tassa abhāvā paṭikkhipati. Nanu tayo samādhīti etthāyamadhippāyo – yathā tesu tīsu samādhīsu dve samādhī jhānāneva, na jhānantarikā, evaṃ itarenapi jhāneneva bhavitabbaṃ, na jhānantarikāyāti.
820-822。质问两个禅，即第一及第二禅之中间情形。另一方应答：“这两个禅之间为无念无想的仅有思虑的禅定，即禅间。”第一禅者，若质问断绝三者之一瞬开始无念不适当，不成立之理则知。无念无想的禅定即第一禅，区分为四阶段质问。质问者及其同伴否定该念者无存在，因但有三种禅定，禅间却无。又言如此说来：这三禅皆为主禅定，禅间只应为其中无念无想之二禅，而非其他禅位间之存在，故不应称为禅间。
Jhānantarikakathāvaṇṇanā. · 禅那中间论之解释。
8. Samāpanno saddaṃ suṇātītikathāvaṇṇanā8. 「入定者闻声」论之解释
§823-825
823-825. Idāni samāpanno saddaṃ suṇātītikathā nāma hoti. Tattha ‘‘yasmā paṭhamassa jhānassa saddo kaṇḍako vutto bhagavatā, yadi ca samāpanno taṃ na suṇeyya, kathaṃ kaṇḍako siyā. Tasmā samāpanno saddaṃ, suṇātī’’ti yesaṃ laddhi, seyyathāpi pubbaseliyānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Cakkhunā rūpaṃ passatītiādi ‘‘samāpannassa tāva pañcadvārappavattaṃ natthi, tasmiṃ asati yadi so saddaṃ suṇeyya, rūpampi passeyyā’’ti codanatthaṃ vuttaṃ. Saddo kaṇḍakoti vikkhepakarattā vuttaṃ. Oḷārikena hi saddena sote ghaṭṭite paṭhamajjhānato vuṭṭhānaṃ hoti, tenetaṃ vuttaṃ, tasmā asādhakaṃ. Dutiyassa jhānassātiādi ‘‘yathā aññopi kaṇḍako antosamāpattiyaṃ natthi, evaṃ saddassavanampī’’ti bodhanatthaṃ vuttaṃ, taṃ sabbaṃ uttānatthamevāti.
823-825。现今称为“音入不尽说”，意谓曾言：第一禅中“声为绝断”，若生起其声，如何为绝断？因此称作“声入不尽”。此见解乃先贤所持，为质问辩论，其他派反驳说能以眼见色等论证：“既然不生色界外五门轮转，若无此缘，若有声入能感受，则色亦应能见。”所谓“声为绝断”乃断除扰乱之意。譬如入静处中声入耳时，第一禅起身之时则有，此为非成就之义。对第二禅亦云：“犹如其他绝断入定一样，音声虽入，但亦绝断于心”，旨在说明此理，以上皆为辩论目的。
Samāpanno saddaṃ suṇātītikathāvaṇṇanā. · 「入定者闻声」论之解释。
9. Cakkhunārūpaṃpassatītikathāvaṇṇanā9. 「以眼见色」论之解释
§826-827
826-827. Idāni cakkhunā rūpaṃ passatītikathā nāma hoti. Tattha ‘‘cakkhunā rūpaṃ disvā’’ti vacanaṃ nissāya ‘‘pasādacakkhumeva rūpaṃ passatī’’ti yesaṃ laddhi, seyyathāpi mahāsaṅghikānaṃ , te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘yadi cakkhunā rūpaṃ passeyya, rūpena rūpaṃ passeyyātī’’ti codetuṃ rūpena rūpaṃ passatīti āha. Itaro rūpāyatanaṃ sandhāya paṭikkhipitvā puna puṭṭho cakkhumeva sandhāya paṭijānāti. Paṭivijānātīti ettha ayamadhippāyo – passatīti hi mayaṃ paṭijānanaṃ sandhāya pucchāma, na cakkhūpasaṃhāramattaṃ. Tasmā vadehi tāva ‘‘kiṃ te cakkhumā rūpena rūpaṃ paṭivijānātī’’ti. Itaro purimanayeneva paṭikkhipati ceva paṭijānāti ca. Atha naṃ ‘‘evaṃ sante rūpaṃ manoviññāṇaṃ āpajjati, tañhi paṭivijānāti nāmā’’ti codetuṃ rūpaṃ manoviññāṇanti āha. Itaro lesaṃ alabhanto paṭikkhipateva. Atthi cakkhussa āvaṭṭanātiādi ‘‘yadi cakkhu paṭivijānanaṭṭhena passati, cakkhuviññāṇassa viya tassāpi āvajjanāya bhavitabba’’nti codetuṃ pucchati. Itaro yasmā na āvajjanapaṭibaddhaṃ cakkhu, na taṃ āvajjanānantaraṃ uppajjati, tasmā na hevanti paṭikkhipati. Sotena saddantiādīsupi eseva nayo. Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ passatīti sasambhārakathānayena vuttaṃ. Yathā hi usunā vijjhantopi ‘‘dhanunā vijjhatī’’ti vuccati, evaṃ cakkhuviññāṇena passantopi ‘‘cakkhunā passatī’’ti vutto, tasmā asādhakametaṃ. Sesesupi eseva nayopi.
826-827。现在称为“眼见色入说”，所说“凭眼见色”，基于某派观点为质问辩论，针对彼方主张说：“若凭眼见色，应以色缘色识见色。”他方针对色界根入质问反驳，继而反问也认可。此处重点在肯定“见”乃是认知问答之意，而非仅指眼根感受。因此辩论：“你如何用眼以色见知色？”他方用理念拒斥，应答者复陈述“如是则色即生于心识，故谓见色知色。”他方轻微不接纳，转而质问色界覆盖。又言：“若眼以认知为先导，则眼识当引发其效用。”他方反驳说眼非由认知引发，故眼识无效，因之不成立。于声闻诸根亦如是判量。如是，尊者以“凭眼见色”为总说。譬如虽受箭伤，其箭能立奏功用，眼根虽感应该见亦有此意，故谓“凭眼见色”，此理不成立。其余众根亦作同理解释。
Cakkhunā rūpaṃ passatītikathāvaṇṇanā. · 「以眼见色」等之解释。
Aṭṭhārasamo vaggo. · 第十八品。