21. Ekavīsatimavaggo · 21. 第二十一品义注
20. Vīsatimavaggo二十品
1. Asañciccakathāvaṇṇanā一、非故意论释
§857-862
857-862. Idāni asañciccakathā nāma hoti. Tattha ‘‘ānantariyavatthūni nāma garūni bhāriyāni, tasmā asañciccāpi tesu vatthūsu vikopitesu ānantariko hotī’’ti yesaṃ laddhi, seyyathāpi ekaccānaṃ uttarāpathakānaṃ; te sandhāya asañciccāti pucchā sakavādissa, laddhivasena paṭiññā itarassa. Atha naṃ ‘‘yasmā ānantariyakammaṃ nāma kammapathappattaṃ. Yadi ca asañcicca kammapathabhedo siyā, avasesā pāṇātipātādayopi asañcicca bhaveyyu’’nti codanatthaṃ asañciccapāṇaṃ hantvātiādimāha. Itaro tathārūpāya laddhiyā abhāvena paṭikkhipati. Sesaṃ yathāpāḷimeva niyyāti. Na vattabbaṃ mātughātakoti pucchā paravādissa, rogapaṭikārādikāle asañcicca ghātaṃ sandhāya paṭiññā sakavādissa. Nanu mātā jīvitā voropitāti pañhepi asañcicca voropitaṃ sandhāya paṭiññā sakavādisseva. Evaṃ adhippāyaṃ pana aggahetvā hañcīti laddhipatiṭṭhāpanaṃ itarassa. Taṃ ayoniso patiṭṭhāpitattā appatiṭṭhitameva. Pitughātakādīsupi eseva nayo. Saṅghabhedake pana dhammasaññiṃ sandhāya saṅghabhedo ānantarikoti pucchā sakavādissa, ‘‘saṅghaṃ samaggaṃ bhetvāna, kappaṃ nirayamhi paccatī’’ti vacanaṃ ayoniso gahetvā paṭiññā paravādissa. Puna sabbeti puṭṭho sakapakkhe dhammasaññiṃ sandhāya paṭikkhipati, parapakkhe dhammasaññiṃ sandhāya paṭijānāti. Dhammasaññīti pañhadvayepi eseva nayo. Nanu vuttaṃ bhagavatāti suttaṃ ekanteneva dhammavādissa ānantarikabhāvadassanatthaṃ vuttaṃ. Āpāyiko nerayikoti gāthāyapi adhammavādīyeva adhippeto. Itaro pana adhippāyaṃ aggahetvā laddhiṃ patiṭṭhapeti. Sā ayoniso patiṭṭhāpitattā appatiṭṭhitāyevāti.
857-862. 此为非连续论述，名为“非连续之说”。言及其中“所谓连续的理由、配偶，为尊重故称之，因而虽然不连续，仍于这些理由中具有连续性”，此为所获得之说，例如某些北道派，因考察非连续而质问辩论者，辩论者以所得见解反对他者。后来对此提出：“因所谓连续业是业道所随成，如果非连续业道成立，最终诸如杀生等亦当是不连续的”，此为质问目的。另一辩论则先以所得见解之不足加以反驳。其余内容依照巴利正典传出。不可对母杀等问题随意提出质问，譬如于治疗疾病期间而质问非连续杀害，辩论者亦随之断定非连续杀害存在。岂非母亲生命受损害之时，仍如质问中所判断非连续受损害？如此无理取闹而坚持杀，则为强词夺理，其设立的所得是未成立的。对于父杀等亦然。至于僧团破坏，辩论者怀疑佛法意义时，以为若破坏僧团则必堕地狱，彼方言对此不合理，而改说。复有人彻底否定佛法意义的质问，主张对立方佛法意义的肯定。佛法意思即有两重，一方全否，一方承认。此处所说“佛陀曾说”专指经藏中表明连续性之说。譬如地狱之歌亦对无佛法言说有所指。然他人仍以强词夺理坚持己见，其无理成立，实则未成立。
Asañciccakathāvaṇṇanā. · 非故意论释。
2. Ñāṇakathāvaṇṇanā二、智论释
§863-865
863-865. Idāni ñāṇakathā nāma hoti. Tattha duvidhaṃ ñāṇaṃ – lokiyañca lokuttarañca. Lokiyaṃ samāpattiñāṇampi hoti dānādivasena pavattaṃ kammassakatañāṇampi; lokuttaraṃ saccaparicchedakaṃ maggañāṇampi phalañāṇampi. Imaṃ pana vibhāgaṃ akatvā ‘‘saccaparicchedakameva ñāṇaṃ na itaraṃ, tasmā natthi puthujjanassa ñāṇa’’nti yesaṃ laddhi, seyyathāpi hetuvādānaṃ, te sandhāya pucchā sakavādissa, paṭiññā itarassa. Paññātiādi ñāṇavevacanadassanatthaṃ vuttaṃ. Tenetaṃ dīpeti – yadi tassa ñāṇaṃ natthi, paññādayopi natthi. Atha paññādayo atthi, ñāṇampi atthi. Kasmā? Paññādīnaṃ ñāṇato anaññattāti. Paṭhamaṃ jhānantiādi samāpattiñāṇassa dassanatthaṃ vuttaṃ. Dānaṃ dadeyyātiādi kammassakatañāṇassa. Dukkhaṃ parijānātīti lokuttaramaggañāṇameva dīpeti, na ca lokuttarameva ñāṇanti.
863-865. 此为知见论述，称为“知见之说”。其中指出知见有二种：世俗知见与出世知见。世俗之知见包括禅入之识及以布施等为基础的业果知见；出世之知见指分辨真实途径的正道知见及其果知见。对于不区分此二而主张“唯真实分辨知见才是真知，无俗人有此知见”者，是因证明缘起理故质疑，辩论者反证。智慧等词用以表示知见的概念，言“无知见则无智慧，有智慧则有知见”，以此说明智慧与知见不可分离。初禅等为禅入之识的证明，道理如是。布施等行为为业果知见的证明。那能知道苦者即为出世正道知见，故此处特别说明不单指出世知见。
Ñāṇakathāvaṇṇanā. · 智论释。
3. Nirayapālakathāvaṇṇanā三、地狱卒论释
§866
866. Idāni nirayapālakathā nāma hoti. Tattha ‘‘niraye nerayikakammāneva nirayapālarūpavasena vadhenti, natthi nirayapālā nāma sattā’’ti yesaṃ laddhi, seyyathāpi andhakānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘yadi tattha nirayapālā na siyuṃ, kammakāraṇāpi na bhaveyyuṃ. Kāraṇikesu hi sati kāraṇā’’ti codetuṃ natthi nirayesūtiādimāha.
866. 此为地狱护持论述，称“地狱护持之说”。论及“地狱中仅以地狱业者为地狱护持者，非其他众生”之所得，譬如盲者，此见以质问辩论而成所获。又主张“若无地狱护持者，则业因也无所依止”，此无因于地狱故无法引发所为，复欲指示故而提出，辩论者找不到依托，故称无地狱护持者。
§867-868
867-868.Atthi manussesūti paccakkhena ñāpanatthaṃ. Yathā hi manussesu sati kāraṇikesu kāraṇā, evaṃ tatthāpīti ayamettha adhippāyo. Atthi nirayesūti pucchā paravādissa, paṭiññā itarassa. Na vessabhū nopi ca pettirājāti paravādinā sakasamayato suttaṃ ābhataṃ. Taṃ pana sāsanāvacarikanti sakavādinā anuññātaṃ. Tattha vessabhūti eko devo. Pettirājāti pettivisaye petamahiddhiko. Somādayo pākaṭā eva. Idaṃ vuttaṃ hoti – attano kammehi ito paṇunnaṃ paralokaṃ pattaṃ purisaṃ na ete vessabhūādayo hananti. Yehi pana so kammehi tattha paṇunno, tāni sakāni kammāniyeva naṃ tattha hanantīti kammassakataṃ dīpeti, na nirayapālānaṃ abhāvaṃ. Sakavādinā pana tamenaṃ, bhikkhaveti ābhatāni suttapadāni nītatthānevāti.
867-868. 此句为“有人指出有人类中存在……”的证说。正如人类中有因者，地狱中亦然，是此设主张。有人质问“地狱护持者存在吗？”，辩论者以无疏，未被他方所反驳。此为辩论者的教化言论。其中心有人为神祇“梵天”，阎王为鬼界之阎王。诸魂显现明显。教义中有言“非生世因果而后世获果者，非梵天诸神所杀”，借以指示由因果业力而定，无护持者不影响业力作用。辩论者主张其论有错，持反证。说“比库”一词被辩论者以此意用，非真正语义。
Nirayapālakathāvaṇṇanā. · 地狱狱卒论注释。
4. Tiracchānakathāvaṇṇanā四、畜生论注释
§869-871
869-871. Idāni tiracchānakathā nāma hoti. Tattha devesu erāvaṇādayo devaputtā hatthivaṇṇaṃ assavaṇṇaṃ vikubbanti, natthi tattha tiracchānagatā. Yesaṃ pana tiracchānavaṇṇino devaputte disvā ‘‘atthi devesu tiracchānagatā’’ti laddhi, seyyathāpi andhakānaṃ ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘yadi devayoniyaṃ tiracchānagatā siyuṃ, tiracchānayoniyampi devā siyu’’nti codetuṃ atthi tiracchānagatesūtiādimāha. Kīṭātiādi yesaṃ so abhāvaṃ icchati, te dassetuṃ vuttaṃ. Erāvaṇoti pañhe tassa atthitāya paṭiññā sakavādissa , na tiracchānagatassa. Hatthibandhātiādi ‘‘yadi tattha hatthiādayo siyuṃ, hatthibandhādayopi siyu’’nti codanatthaṃ vuttaṃ. Tattha yāvasikāti yavassa dāyakā. Kāraṇikāti hatthācariyādayo, yehi te nānāvidhaṃ kāraṇaṃ kareyyuṃ. Bhattakārakāti hatthiādīnaṃ bhattarandhakā. Na hevanti tathā anicchanto paṭikkhipatīti.
869-871. 此为“畜生界论述”，称为“畜生地论”。论及诸天中诸如恶鬼等子孙变为象、猿等形状，无畜生界存在。有人据此得出“诸天中有畜生界”，譬如盲者，故提出质问反对者。另一语称“若象等之类存在，象群等亦应存在”，此为质问目的。所欲否定者，论及昆虫为例，被陈述以示明。对于“恶鬼”为质问语，强调非畜生界论。象群等为“小主”，即担任给予粮食者者。因其所作诸如呵护、饲养等原因，有以此名义的主张。对此不予承认，而否定。
Tiracchānakathāvaṇṇanā. · 畜生论注释。
5. Maggakathāvaṇṇanā五、道论注释
§872-875
872-875. Idāni maggakathā nāma hoti. Tattha yesaṃ ‘‘pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī’’ti (a. ni. 3.431) idañceva suttaṃ sammāvācākammantājīvānañca cittavippayuttataṃ nissāya ‘‘nippariyāyena pañcaṅgikova maggo’’ti laddhi, seyyathāpi mahisāsakānaṃ, te sandhāya pañcaṅgikoti pucchā sakavādissa, paṭiññā itarassa. Sammāvācā maggaṅgaṃ, sā ca na maggotiādi parasamayavasena vuttaṃ. Parasamayasmiñhi sammāvācādayo maggaṅganti āgatā. Rūpattā pana maggo na hotīti vaṇṇitā. Sammādiṭṭhi maggaṅgantiādi maggaṅgassa amaggatā nāma natthīti dassanatthaṃ vuttaṃ. Pubbeva kho panassāti sutte parisuddhasīlassa maggabhāvanā nāma hoti, na itarassāti āgamaniyapaṭipadāya visuddhibhāvadassanatthaṃ ‘‘kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī’’ti vuttaṃ, na imehi vinā pañcaṅgikabhāvadassanatthaṃ. Tenevāha ‘‘evamassāyaṃ ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchatī’’ti. Sakavādinā ābhatasuttaṃ nītatthamevāti.
872-875. 此为“道论”，名为“道之说”。其中所言“早先有清净之身行、语行、业行、生活”，此句（a. ni. 3.431）乃依据净善言语行持生活与心无分别之理，故得“完整的五蕴道”之说，譬如一些牛头教派。有人询问“五蕴”之意，反问对方。回应曰“正语乃道蕴”，此观以他方经典为根据。正因其中有正语等蕴，因此得名。道之蕴不含色相等。正见五蕴等即证道蕴缺失之义。先前“清净身语行为”指示修行净化过程，非其他所示。未依此，不能说明五蕴之特性。正因如此，佛言“如是世尊于此成八正道之圆满修证也”。辩论者则称经文为无意义语。
Maggakathāvaṇṇanā. · 道论注释。
6. Ñāṇakathāvaṇṇanā六、智论注释
§876-877
876-877. Idāni ñāṇakathā nāma hoti. Tattha dhammacakkappavattane dvādasākārañāṇaṃ sandhāya ‘‘dvādasavatthukaṃ ñāṇaṃ lokuttara’’nti yesaṃ laddhi, seyyathāpi pubbaseliyānaṃ, te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘sace taṃ dvādasavatthukaṃ, dvādasahi maggañāṇehi bhavitabba’’nti codetuṃ dvādasātiādimāha. Itaro maggassa ekattaṃ sandhāya paṭikkhipati, ekekasmiṃ sacce saccañāṇakiccañāṇakatañāṇānaṃ vasena ñāṇanānattaṃ sandhāya paṭijānāti. Dvādasa sotāpattimaggātiādīsupi eseva nayo. Nanu vuttaṃ bhagavatāti suttaṃ saddhiṃ pubbabhāgaparabhāgehi ñāṇanānattaṃ dīpeti, na ariyamaggassa dvādasa ñāṇataṃ. Tasmā asādhakanti.
876-877. 现在名为『智』的说法。在此，关于转法轮时所说的十二种知识，即认为『十二处知识是出世间知识』，其所得与古时的须弥山外的国土知识相类似。这种认识刚产生时，彼时人们就会问及这些知识，彼此间轮流回答。后来有人提出疑问说『如果应当以这十二种知识为依据，那为何又说应以十二种道的知识为依据呢？』于是就用『十二』这个词作为开端。其他人因对道的统一性发问，便暂时否定，认为，诸真理、真理知识和功能知识诸种知识总和，基于知识的缺失而有所不供认。这十二是指由初果入流果开始的道的十二种组成部分等。的确，世尊曾经说过，此经在前半部分与后半部分一同揭示知识的缺失，而非说圣道由十二种知识组成。因此，谓之『不成立』。
Ñāṇakathāvaṇṇanā. · 智论注释。
Vīsatimo vaggo. · 第二十品。
Catutthapaṇṇāsako samatto. · 第四个五十篇已完。