19. Ekūnavīsatimavaggo · 19. 第十九品义注
19. Ekūnavīsatimavaggo十九、第十九品
1. Kilesapajahanakathāvaṇṇanā一、断除烦恼论注释
§828-831
828-831. Idāni kilesapajahanakathā nāma hoti. Tattha ‘‘yasmā kilesapahānaṃ nāma atthi, pahīnakilesassa ca atītāpi kilesā pahīnāva honti, anāgatāpi, paccuppannāpi, tasmā atītepi kilese pajahati, anāgatepi, paccuppannepī’’ti yesaṃ laddhi, seyyathāpi ekaccānaṃ uttarāpathakānaṃ; te sandhāya atītetiādipucchā sakavādissa, paṭiññā itarassa . Sesaṃ yathāpāḷimeva niyyāti. Natthi kilese jahatīti imasmiṃ pana paravādissa pañhe yasmā kacavaraṃ pajahantassa kacavare chaḍḍanavāyāmo viya kilese pajahantassa na atītādibhedesu kilesesu vāyāmo atthi, nibbānārammaṇe pana ariyamagge pavattite kilesā anuppannāyeva nuppajjantīti pahīnā nāma honti, tasmā na hevanti paṭikkhipati. Tena hi atīte kilese pajahatītiādi pana yasmā ‘‘natthi kilesapajahanā’’ti na vattabbaṃ, tasmā atītādibhede pajahatīti chalena vuttaṃ.
828-831。如是，名为断染污论。其义在于“因有断污之名，凡已断之染污，虽已过去，亦复断矣；未至未来，现时存在，亦如是故，亦断之”。此理所得，犹如某些上道者结集，彼等相互询问过去等事，由此问答相对，其余亦依巴利经文释出。然此处不可言全断污已灭。缘于在此他论中，设若有断污之最优劣者，及诸断除现前、未来及已过去染污之努力，盖有此意。在证阿赖耶道中，染污若未现，等于未生，故称断除，非妄言。故此未断染污之说不可立，故长论谨言“已过去及其他染污等故即断染污”。
Kilesapajahanakathāvaṇṇanā. · 断除烦恼论注释。
2. Suññatakathāvaṇṇanā二、空性论注释
§832
832. Idāni suññatakathā nāma hoti. Tattha suññatāti dve suññatā khandhānañca anattalakkhaṇaṃ nibbānañca. Tesu anattalakkhaṇaṃ tāva ekaccaṃ ekena pariyāyena siyā saṅkhārakkhandhapariyāpannaṃ, nibbānaṃ, apariyāpannameva. Imaṃ pana vibhāgaṃ aggahetvā ‘‘suññatā saṅkhārakkhandhapariyāpannā’’ti yesaṃ laddhi, seyyathāpi andhakānaṃ, te sandhāya pucchā sakavādissa, paṭiññā itarassa. Animittanti sabbanimittarahitaṃ nibbānaṃ. ‘‘Appaṇihito’’tipi tasseva nāmaṃ. Kasmā panetaṃ ābhatanti? Avibhajjavādīvāde dosāropanatthaṃ. Yassa hi avibhajitvā ‘‘ekadeseneva suññatā saṅkhārakkhandhapariyāpannā’’ti laddhi, tassa nibbānampi saṅkhārakkhandhapariyāpannanti āpajjati. Imassa dosassāropanatthaṃ ‘‘animittaṃ appaṇihita’’nti ābhataṃ. Itaro tassa pariyāpannabhāvaṃ anicchanto paṭikkhipati. Saṅkhārakkhandho na aniccotiādi nibbānasaṅkhātāya suññatāya aniccabhāvāpattidosadassanatthaṃ vuttaṃ.
832。如是，名为空论。所谓空，即于五蕴中以无我相对涅槃。其内无我相谓唯一有分别说，此说追至有为法所依五蕴，及无余涅槃。若依此分别界说“蕴为空”，犹如黑暗者应问其所以然，谓无因缘相续之故。此即谓“无缘无因之涅槃”。又称“非异体”，此名由此生。何以故生此空见？因分裂论者有执相持害，断分分别“一处有空蕴”，故令涅槃也归入蕴空。其谬害由此生。若有人不愿接受此涅槃蕴空别义，则弃之。蕴非无常之说，是为涅槃蕴空空无常义分辨所说。
§833
833.Saṅkhārakkhandhassa suññatāti ‘‘yadi aññassa khandhassa suññatā aññakkhandhapariyāpannā, saṅkhārakkhandhasuññatāyapi sesakkhandhapariyāpannāya bhavitabba’’nti codanatthaṃ vuttaṃ. Saṅkhārakkhandhassa suññatā na vattabbātiādi ‘‘yadi saṅkhārakkhandhasuññatā sesakkhandhapariyāpannā na hoti, sesakkhandhasuññatāpi saṅkhārakkhandhapariyāpannā na hotī’’ti paṭilomadassanatthaṃ vuttaṃ.
833。谓五蕴中受造蕴空，谓“若他蕴空则彼蕴现，若受制蕴空则余亦现”，意在发问。又云“若受造蕴空非余现，则诸余空亦非受造现”，为逆理诠说。
§834
834.Suññamidaṃ, bhikkhave, saṅkhārāti suttaṃ parasamayato ābhataṃ. Tattha saṅkhārāti ‘‘sabbe saṅkhārā aniccā’’ti āgataṭṭhāne viya pañcakkhandhā, te ca attattaniyasuññattā suññatāti sāsanāvacaraṃ hoti, na virujjhati, tasmā anuññātaṃ. Yasmā panetaṃ na suññatāya saṅkhārakkhandhapariyāpannabhāvaṃ dīpeti, tasmā asādhakanti.
834。如比库们闻此“诸行无常”之经，即五蕴诸法，彼皆各自本质空无，以是空即是教法真实，不相违逆，故称未违教。由此理子未发故，谓此对五蕴之空现分别，未达彼境界。因缘此理不称作真空之见，谓为不究竟见。
Suññatakathāvaṇṇanā. · 空性论注释。
3. Sāmaññaphalakathāvaṇṇanā三、沙门果论注释
§835-836
835-836. Idāni sāmaññaphalakathā nāma hoti. Tattha maggavīthiyampi phalasamāpattivīthiyampi ariyamaggassa vipākacittaṃ sāmaññaphalaṃ nāmāti sakasamaye sanniṭṭhānaṃ. Yesaṃ pana tathā aggahetvā ‘‘kilesapahānañceva phaluppatti ca sāmaññaphalaṃ, tasmā asaṅkhata’’nti laddhi, seyyathāpi pubbaseliyānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Sesamettha heṭṭhā vuttanayattā yathā pāḷimeva niyyātīti.
835-836。如是，名为普果论。谓圣道所现果令行、果及成就之道俱名为普果。诸彼结集时，以此理义为正如，并分别说“断污与果得并为普果，故为非生”。彼此问答，相互辩析。其余论意如下，依巴利经文如是释出。
Sāmaññaphalakathāvaṇṇanā. · 沙门果论之义疏。
4. Pattikathāvaṇṇanā4. 钵论之义疏
§837-840
837-840. Idāni pattikathā nāma hoti. Tattha ‘‘yaṃ yaṃ paṭilabbhati, tassa tassa paṭilābho patti nāma. Sā ca asaṅkhatā’’ti yesaṃ laddhi, seyyathāpi pubbaseliyānaññeva; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Sesamidhāpi heṭṭhā vuttanayattā yathāpāḷimeva niyyātīti . Na vattabbantiādi yāya laddhiyā patti asaṅkhatāti maññati, taṃ pakāsetuṃ vuttaṃ. Tattha sakavādī ‘‘na hevaṃ vattabbe’’ti paṭikkhipanto kevalaṃ pattiyā rūpādibhāvaṃ na sampaṭicchati. Na hi patti nāma koci dhammo atthi, na pana asaṅkhatabhāvaṃ anujānāti. Itaro pana paṭikkhepamatteneva asaṅkhatāti laddhiṃ patiṭṭhapeti, sā ayoniso patiṭṭhāpitattā appatiṭṭhitāyevāti.
837-840。如是，名为得果论。谓凡所获皆为得果，所获之果皆为非生。此理得于某些诸先辈上道者。彼相问答，为加深此义。其余正如下文所述，与巴利经文准绳相同。不可言说若谓所得之果皆非生，彼为彼得为何果，将此义解释清楚。彼问者反对，唯断果得理之果境不容否认。盖得果无实有物，且不可言果为有生；他人则因否认得果，故谓果境不真实，是为无理设说。
Pattikathāvaṇṇanā. · 钵论之义疏。
5. Tathatākathāvaṇṇanā5. 如性论之义疏
§841-843
841-843. Idāni tathatākathā nāma hoti. Tattha yesaṃ ‘‘rūpādīnaṃ sabbadhammānaṃ rūpādisabhāvatāsaṅkhātā tathatā nāma atthi, sā ca saṅkhatesu rūpādīsu apariyāpannattā asaṅkhatā’’ti laddhi, seyyathāpi ekaccānaṃ uttarāpathakānaṃ, te sandhāya pucchā sakavādissa , paṭiññā itarassa. Sesamidhāpi heṭṭhā vuttanayattā pākaṭamevāti.
841-843节。现在解说称为“如实说”。这里说，诸法中颜色等诸法的色等本质成法，名为“如实”，且在所计法中，颜色等显不周备即为无法作计。如一部分下道者，因疑惑而问善知识，善知识回答他人。其余亦从下文所述，显明无异。
Tathatākathāvaṇṇanā. · 如性论之义疏。
6. Kusalakathāvaṇṇanā6. 善论之义疏
§844-846
844-846. Idāni kusalakathā nāma hoti. Tattha anavajjampi kusalaṃ iṭṭhapākampi. Anavajjaṃ nāma kilesavippayuttaṃ. Ayaṃ nayo ṭhapetvā akusalaṃ sabbadhamme bhajati. Iṭṭhavipākaṃ nāma āyatiṃ upapattipavattesu iṭṭhaphalanipphādakaṃ puññaṃ. Ayaṃ nayo kusalattike ādipadameva bhajati. Yesaṃ pana imaṃ vibhāgaṃ aggahetvā anavajjabhāvamatteneva nibbānaṃ kusalanti laddhi, seyyathāpi andhakānaṃ, tesaṃ iṭṭhavipākaṭṭhena nibbānassa kusalatābhāvaṃ dīpetuṃ pucchā sakavādissa, attano laddhivasena paṭiññā itarassa. Sesamidhāpi heṭṭhā vuttanayattā uttānatthamevāti.
844-846节。现在解说称为“善说”。其中指出，善者同时具无过与善果两义。所谓无过，即离污垢烦恼。此理立定，则远离一切不善法。所谓善果报，即永续于生死转轮中善利果报之根本。此理成为善本初步。至于对此界分辨取舍，连无过状态本身都谓为涅槃者，如同盲者，因其对善果报之执着，问善知识以显涅槃无善的相状，其善知识据此所获则与他人答复相异。其余亦从下文所述，显明正目信义。
Kusalakathāvaṇṇanā. · 善论注释。
7. Accantaniyāmakathāvaṇṇanā七、绝对决定论注释
§847
847. Idāni accantaniyāmakathā nāma hoti. Tattha yesaṃ ‘‘sakiṃ nimuggo nimuggova hotī’’ti (a. ni. 7.15) suttaṃ nissāya ‘‘atthi puthujjanassa accantaniyāmatā’’ti laddhi, seyyathāpi ekaccānaṃ uttarāpathakānaṃ, te sandhāya pucchā sakavādissa, paṭiññā itarassa. Mātughātakotiādi ‘‘niyatamicchādiṭṭhikassa ca mātughātakādīnañca samāne micchattaniyāme mātughātakādīhipi te accantaniyatehi bhavitabba’’nti codanatthaṃ vuttaṃ. Itaro ‘‘niyatamicchādiṭṭhiko saṃsārakhāṇuko bhavantarepi niyatova ime pana ekasmiññeva attabhāve’’ti laddhiyā na hevanti paṭikkhipati .
847节。现在解说称为“绝对定论说”。依据“若有乘下入者，入其乘中”(a.ni.7.15)之经，断定“凡夫存在绝对定论”。如同一部分下道者，出于疑问问善知识，善知识对他人回答。有关于杀母等行为，在定见邪见同等的前提下，在邪定见制约者当中，彼等行为亦要视为绝对存在。另一异见者说“邪定见者如轮回裂缝，即使他人也为绝对者，然此等唯在某一自性中”，善知识虽获此理，却非否定答案。
§848
848.Vicikicchā uppajjeyyāti ‘‘ayaṃ niyato vā no vā’’ti evaṃ uppajjeyyāti pucchati. Itaro anuppattikāraṇaṃ apassanto paṭijānāti. Nuppajjeyyāti puṭṭho pana yaṃ diṭṭhiṃ āsevanto niyāmaṃ okkanto, tattha anuppattiṃ sandhāya paṭijānāti. Tato pahīnāti puṭṭho maggena appahīnattā paṭikkhipati, taṃ diṭṭhiṃ ārabbha asamudācārato paṭijānāti. Atha naṃ yasmā pahānaṃ nāma vinā ariyamaggena natthi, tasmā tassa vasena codetuṃ sotāpattimaggenātiādimāha. So ekamaggenāpi appahīnattā paṭikkhipati. Puna katamenāti puṭṭho micchāmaggaṃ sandhāya akusalenātiādimāha.
848节。关于生起疑惑说“此为定有抑定无”的疑惑生起而问。另一者未见缘故不生疑，而肯定。疑惑者则执持所染见解取定，怀疑定见存在，不定则肯定生起缘由，故知非生。继而弃疑不定，怀疑所取唯因道未坚而非定。此见执着不放，不能异转。因无有弃灭，故劝转作下证道，如初果道。即使仅从一果道，亦不能摒弃。复问其为何，则以问错道、恶道等为由而答。
§849
849.Ucchedadiṭṭhi uppajjeyyāti dutiyaniyāmuppattiṃ pucchati. Itaro yasmā ‘‘yepi te okkalā vayabhiññā natthikavādā akiriyavādā ahetukavādā’’ti (ma. ni. 3.143) vacanato tissopi niyatamicchādiṭṭhiyo ekassa uppajjanti, tasmā paṭijānāti.
849节。关于断见生起，问及第二定规起。另一者言“你皆称断灭见为无缘无因无为无作”(ma.ni.3.143)以此说法，三者皆谓断见为一种定见，因故而知。
§850
850. Atha naṃ ‘‘na ca nāma so accantaniyāmo’’ti codetuṃ hañcītiādimāha. Accantaniyatassa hi dutiyaniyāmo niratthako. Nuppajjeyyāti pañhe yaṃ sassatadiṭṭhiyā sassatanti gahitaṃ, tadeva ucchijjissatīti gahetvā anuppattiṃ sandhāya paṭijānāti. Pahīnāti puṭṭho maggena appahīnattā paṭikkhipati, vuttanayena anuppajjanato paṭijānāti. Sassatadiṭṭhi uppajjeyyātiādīsupi eseva nayo. Sesaṃ vicikicchāvāre vuttanayameva.
850节。于是答“断定无第二定规”言辞，称之为有所盈满。绝对定论者的第二定规为无益。问“断见生起”，即设持常见为常，因而质问。遂取弃疑之理，以非生为据。”“弃疑者依所问之道不弃而否定”，因所言指出不生故知非生。诸断见生起等理亦皆如是。其余关于疑惑障碍，亦有同样解说。
§851-852
851-852.Na vattabbanti pucchā paravādissa, suttassa atthitāya paṭiññā sakavādissa. Na pana so bhavantarepi nimuggova. Imasmiññeva hi bhave abhabbo so taṃ diṭṭhiṃ pajahitunti ayamettha adhippāyo, tasmā asādhakametanti. Sabbakālaṃ ummujjitvā nimujjatītiādi vacanamatte abhinivesaṃ akatvā attho pariyesitabboti dassanatthaṃ vuttanti.
851-852. 不应当询问他人过失，乃至调伏经义者所承诺的誓言。他并非堕入他人之地狱。在此生中，他本身无法舍弃此见解，这是根本的重点，因此称之为不善。所谓『常常上升却又下陷』等言语，不过是单纯表示不依赖执着，从而应当探求法义的教诫。
Accantaniyāmakathāvaṇṇanā. · 绝对决定论注释。
8. Indriyakathāvaṇṇanā八、根论注释
§853-856
853-856. Idāni indriyakathā nāma hoti. Tattha lokiyā saddhā saddhā eva nāma, na saddhindriyaṃ. Tathā lokiyaṃ vīriyaṃ…pe… sati… samādhi… paññā paññāyeva nāma, na paññindriyanti yesaṃ laddhi, seyyathāpi hetuvādānañceva mahisāsakānañca; te sandhāya pucchā sakavādissa, paṭiññā itarassa . Natthi lokiyā saddhātiādi yasmā lokiyāpi saddhādayova dhammā adhipatiyaṭṭhena indriyaṃ, na saddhādīhi aññaṃ saddhindriyādi nāma atthi, tasmā lokiyānampi saddhādīnaññeva saddhindriyādibhāvadassanatthaṃ vuttaṃ. Atthi lokiyo manotiādi yathā te lokiyāpi manādayo dhammā manindriyādīni, evaṃ lokiyā saddhādayopi saddhindriyānīti upamāya tassatthassa vibhāvanatthaṃ vuttaṃ. Sesamettha yathāpāḷimeva niyyātīti.
853-856. 现在是关于根境之说。所谓世俗的信心，仅仅是信心本身，而非信心根。世俗的精进……念……定……智慧亦然，乃是智慧本身，而非智慧根，例如因缘说及牛羊的比较；这些都是为了追问他人誓愿，探求法义而说。所谓没有世俗信心等，因为即使世俗的信心等诸法，由于依止高级作用成为根，而非凭信心等诸根名义存在，因此对世俗信心等，仅仅是从信心等存在根性现象的层面来说明。正如世俗心等法是根性的心理现象，故世俗信心等诸法亦称信心根，以上皆如经论之正本。
Indriyakathāvaṇṇanā. · 根论注释。
Ekūnavīsatimo vaggo. · 第十九品。