21. Ekavīsatimavaggo
21. Ekavīsatimavaggo第二十一 二十一品
1. Sāsanakathāvaṇṇanā一、教诫论之解释
§878
878. Idāni sāsanakathā nāma hoti. Tattha tisso saṅgītiyo sandhāya ‘‘sāsanaṃ navaṃ kata’’nti ca ‘‘atthi koci tathāgatassa sāsanaṃ navaṃ karotī’’ti ca ‘‘labbhā tathāgatassa sāsanaṃ navaṃ kātu’’nti ca yesaṃ laddhi, seyyathāpi ekaccānaṃ uttarāpathakānaṃ; te sandhāya tīsupi kathāsu pucchā sakavādissa, paṭiññā itarassa. Satipaṭṭhānātiādi sāsanaṃ nāma satipaṭṭhānādayo ceva ariyadhammā, kusalādīnañca desanā. Tattha yesaṃ bhagavatā desitā satipaṭṭhānādayo, ṭhapetvā te aññesaṃ vā satipaṭṭhānādīnaṃ karaṇena akusalādīnaṃ vā kusalādibhāvakaraṇena sāsanaṃ navaṃkataṃ nāma bhaveyya, kiṃ taṃ evaṃ kataṃ kenaci, atthi vā koci evaṃ karoti, labbhā vā evaṃ kātunti tīsupi pucchāsu codanatthaṃ vuttaṃ. Sesaṃ sabbattha yathāpāḷimeva niyyātīti.
878. 此处称为教法论。在这里，因应三种集会，有人问曰“教法焉得为新”，亦有问曰“可有如来教法新者乎”，又有人问曰“可得如来之新教法乎”。若有所得，犹如北方行者之间；他们因这三问相互发问商讨，其中一方发问，另一方回答。所谓四念处等教法，名为教法，即四念处等圣法及诸善法之宣说。所言四念处等若由世尊所宣说，而他人据此修习四念处等以转恶向善，则谓之教法新作。对此，三问即为质询之由。余下部分，普遍皆依巴利文规范而定。
Sāsanakathāvaṇṇanā. · 教诫论之解释。
2. Avivittakathāvaṇṇanā二、不远离论之解释
§879-880
879-880. Idāni avivittakathā nāma hoti. Tattha yassa puggalassa yo dhammo paccuppanno, so tena avivitto nāmāti idaṃ sakasamaye sanniṭṭhānaṃ. Yasmā pana puthujjanena tedhātukā dhammā apariññātā, tasmā so ekakkhaṇeyeva sabbehipi tedhātukehi dhammehi avivittoti yesaṃ laddhi, seyyathāpi tesaññeva, te sandhāya pucchā sakavādissa, paṭiññā itarassa. Phassehītiādi sabbesaṃ phassādīnaṃ ekakkhaṇe pavattidosadassanatthaṃ vuttaṃ. Sesaṃ sabbattha uttānatthamevāti.
879-880. 此称为明显论。所谓某人所现法，即以该法而称此为明显。由于外行对诸类法未具洞彻理解，故瞬时即对诸法皆称为明显者。若有所获，犹如众体之间；他们因这些提问相互商讨，其中一方发问，另一方回答。以触等诸触法，谓瞬间生起、不继存在之义而宣说。余下部分，普遍以正义为准。
Avivittakathāvaṇṇanā. · 不远离论之解释。
3. Saññojanakathāvaṇṇanā三、结论之解释
§881-882
881-882. Idāni saññojanakathā nāma hoti. Tattha yasmā arahā sabbaṃ buddhavisayaṃ na jānāti, tasmā tassa tattha avijjāvicikicchāhi appahīnāhi bhavitabbanti saññāya ‘‘atthi kiñci saññojanaṃ appahāya arahattappattī’’ti yesaṃ laddhi, seyyathāpi mahāsaṅghikānaṃ, te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atthi kiñci sakkāyadiṭṭhītiādi arahato sabbasaṃyojanappahānadassanatthaṃ vuttaṃ. Sabbaṃ buddhavisayanti pañhadvaye arahato sabbaññutaññāṇābhāvena paṭisedho kato, na avijjāvicikicchānaṃ appahānena. Itaro pana tesaṃ appahīnataṃ sandhāya tena hīti laddhiṃ patiṭṭhapeti. Sā ayoniso patiṭṭhāpitattā appatiṭṭhitāva hotīti.
881-882. 此称为缚论。由阿拉汉尽知诸佛境界，故其无明疑惑必已消除，谓之断除缚。目前以“有缚可断以成阿拉汉果”为由，若有所获，犹如大部众之间；他们因三问相互质询，一方发问一方答曰。所谓缚者，即五取执烦恼。如有我见等言，为示阿拉汉断除一切结缚之证。由阿拉汉具足遍知，故对此疑惑断绝，非由无明疑惑得除。彼非阿拉汉者，依据其断除之理立此说。此违正理之立，谓之不成立与易失也。
Saññojanakathāvaṇṇanā. · 结缚论释。
4. Iddhikathāvaṇṇanā4. 神通论释
§883-884
883-884. Idāni iddhikathā nāma hoti. Tattha iddhi nāmesā katthaci ijjhati, katthaci na ijjhati, aniccādīnaṃ niccādikaraṇe ekanteneva na ijjhati. Sabhāgasantatiṃ pana parivattetvā visabhāgasantatikaraṇe vā sabhāgasantativaseneva ciratarappavattane vā yesaṃ atthāya kariyati, tesaṃ puññādīni kāraṇāni nissāya katthaci ijjhati, bhikkhūnaṃ atthāya pānīyassa sappikhīrādikaraṇe viya mahādhātunidhāne dīpādīnaṃ cirasantānappavattane viya cāti idaṃ sakasamaye sanniṭṭhānaṃ. Yaṃ pana āyasmā pilindavaccho rañño pāsādaṃ suvaṇṇantveva adhimucci, taṃ nissāya yesaṃ ‘‘atthi adhippāyaiddhī’’ti laddhi, seyyathāpi andhakānaṃ; te sandhāya atthi adhippāyaiddhīti pucchā sakavādissa. Tattha adhippāyaiddhīti adhippāyaiddhi, yathādhippāyaṃ ijjhanaiddhīti attho. Āmantāti laddhimatte ṭhatvā paṭiññā paravādissa. Atha naṃ aniccādīnaṃ niccāditāya anuyuñjituṃ niccapaṇṇā rukkhā hontūtiādimāha. Sesamettha uttānatthameva. Laddhipatiṭṭhāpane suvaṇṇo ca panāsīti rañño puññūpanissayena āsi, na kevalaṃ therassa adhippāyeneva. Tasmā asādhakametanti.
883-884. 此称为神通论。神通名为或应有或应无，缘诸无常等法转为常等，非必恒有。譬如诸分部轮转不息，或共集轮或分轮常转，有时因善因缘而现神通，于比库利益如同地藏长存之灯常燃。举如尊者毕陵达瓦差攀越王殿金顶，因而得神通，此如盲人所获之神通；因三问故此以“有帝王神通”称之，彼互相质问商议。其名帝王神通者，即如帝王所有神通之义。為说明力而设问答。又云其能役使之由则为承诺。后又说，若欲效法无常之令常者，应作常绿树等。此是终极之义。神通发起依善缘而成，金顶即注王善缘所致，不唯为长老而得。故称此为非真实者。
Iddhikathāvaṇṇanā. · 神通论释。
5. Buddhakathāvaṇṇanā5. 佛陀论释
§885
885. Idāni buddhakathā nāma hoti. Tattha ṭhapetvā tasmiṃ tasmiṃ kāle sarīravemattataṃ āyuvemattataṃ pabhāvemattatañca sesehi buddhadhammehi buddhānaṃ buddhehi hīnātirekatā nāma natthi. Yesaṃ pana aviseseneva atthīti laddhi, seyyathāpi andhakānaṃ; te sandhāya atthi buddhānanti pucchā sakavādissa, paṭiññā itarassa. Atha naṃ buddhadhammehi anuyuñjituṃ satipaṭṭhānatotiādimāha. Itaro tesaṃ vasena hīnātirekataṃ apassanto paṭikkhipatiyevāti.
885. 此称为佛事论。于此法中，各时各处，身命寿世光明诸佛法余下诸佛无多有少之说无有。若有分别而有少者，犹如盲人；因三问而称“有佛”称之，互相质问商讨。一者谓从佛法中求依止四念处等。余者因其不可得佛少故于此不依。
Buddhakathāvaṇṇanā. · 佛陀论释。
6. Sabbadisākathāvaṇṇanā6. 一切方论释
§886
886. Idāni sabbadisākathā nāma hoti. Tattha catūsu disāsu heṭṭhā uparīti samantato lokadhātusannivāsaṃ, sabbalokadhātūsu ca buddhā atthīti attano vikappasippaṃ uppādetvā ‘‘sabbadisāsu buddhā tiṭṭhantī’’ti yesaṃ laddhi, seyyathāpi mahāsaṅghikānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Puratthimāyāti puṭṭho sakyamuniṃ sandhāya paṭikkhipati. Puna puṭṭho laddhivasena aññalokadhātuyaṃ ṭhitaṃ sandhāya paṭijānāti. Kinnāmo so bhagavātiādi ‘‘sace tvaṃ jānāsi, nāmādivasena naṃ kathehī’’ti codanatthaṃ vuttaṃ. Iminā upāyena sabbattha attho veditabboti.
886. 此称为遍方论。于四方下上，从四面遍布诸界诸佛遍住，为证己悟而作“遍方诸佛皆立”说。若有人因南方质问悉耆那，便答知其立于他域。艺名所谓“若知世尊，莫以名称为说”作为质问答之意旨。借此方式，普遍理义得以彰显。
Sabbadisākathāvaṇṇanā. · 一切方论之解释。
7. Dhammakathāvaṇṇanā7. 法论之解释
§887-888
887-888. Idāni dhammakathā nāma hoti. Tattha yasmā rūpādayo rūpādisabhāvena niyatā na taṃ sabhāvaṃ vijahanti, tasmā sabbadhammā niyatāti yesaṃ laddhi, seyyathāpi andhakānañceva ekaccānañca uttarāpathakānaṃ; te sandhāya sabbe dhammāti pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘sace te niyatā, micchattaniyatā vā siyuṃ sammattaniyatā vā, ito añño niyāmo nāma natthī’’ti codetuṃ micchattaniyatātiādimāha. Tattha paṭikkhepo ca paṭiññā ca paravādissa. Rūpaṃ rūpaṭṭhenātiādi yenatthena niyatāti vadati, tassa vasena codetuṃ vuttaṃ. Tatrāyaṃ adhippāyo – rūpañhi rūpaṭṭhena niyatanti rūpaṃ rūpameva, na vedanādisabhāvanti adhippāyena vattabbaṃ, ito aññathā na vattabbaṃ. Kasmā? Rūpaṭṭhato aññassa rūpassa abhāvā. Rūpasabhāvo hi rūpaṭṭho, rūpasabhāvo ca rūpameva, na rūpato añño. Vedanādīhi panassa nānattapaññāpanatthaṃ esa vohāro hotīti. Tasmā ‘‘rūpaṃ rūpaṭṭhena niyata’’nti vadantena rūpaṃ niyatanti vuttaṃ hoti. Niyatañca nāma micchattaniyataṃ vā siyā sammattaniyataṃ vā, ito añño niyāmo nāma natthīti. Atha kasmā paṭijānātīti? Atthantaravasena. Rūpaṃ rūpaṭṭhena niyatanti ettha hi rūpaṃ rūpameva, na vedanādisabhāvanti ayamattho. Tasmā paṭijānāti. Ito aññathā panassa niyatattaṃ natthīti puna teneva nayena codetuṃ micchattaniyatantiādimāha . Taṃ sabbaṃ uttānatthameva. Tena hi rūpanti laddhipi ayoniso patiṭṭhāpitattā appatiṭṭhitāva hotīti.
现在所说者称为法义阐述。其义在于，诸如色等诸法因色等诸法本性的缘故被限定，且不离自身本性，故谓诸法皆为限定法。譬如盲者及部分北行者，因集结而称为诸法；此中问答，为调伏另一者言语。尔时发问者言：『若尔等皆为限定法，或为邪正所限，则此之外无他限制』，这是以邪正限制等义作诱导。于彼，反驳及正言由调伏者而言。所谓色依色界而定者，是就其所依而言，故以此为诱导。于彼，此为主要观点——色的限定以色自身为准，即色是色，而非痛受等诸法所性质约束，依此主要观点成立，外无他说。何以故？色界基于色故色成立，色界基于色即为色，不是色基于他。唯有受等因显异，故称“受等与此不同”之说成立。故称色以色为限定时，色得以限定。限定者，或是邪正限定，或为正限定，此之外无他限定。复何以知其限定？以意旨明了。色的限定即色本身，不是受等诸法，此为本旨。故其所知晓也。此之外无他限定，故再依此理指为“邪正限定”等。此全为旨义所针对。由于色的获得因缘无正智过滤而生，其成立虽非正所立，故无法稳固成立。
Dhammakathāvaṇṇanā. · 法论之解释。
8. Kammakathāvaṇṇanā8. 业论之解释
§889-891
889-891. Idāni kammakathā nāma hoti. Tattha ‘‘yasmā diṭṭhadhammavedanīyādīni diṭṭhadhammavedanīyaṭṭhādīhi niyatāni, tasmā sabbe kammā niyatā’’ti yesaṃ laddhi, seyyathāpi tesaññeva; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Diṭṭhadhammavedanīyaṭṭhena niyatanti ettha diṭṭhadhammavedanīyaṃ diṭṭhadhammavedanīyaṭṭhameva. Sace diṭṭheva dhamme vipākaṃ dātuṃ sakkoti deti, no ce ahosikammaṃ nāma hotīti imamatthaṃ sandhāya paṭiññā sakavādissa. Micchattasammattaniyāmavasena panetaṃ aniyatamevāti sabbaṃ heṭṭhā vuttanayeneva veditabbanti.
现今称为业义阐释。于此谓：“由于见法受等及其处所受等为限定，故诸业皆为限定”，即其获得之缘亦如是。就此缘问答，为调伏另一者言语。所谓“以见法受处为限定”者，即以见法受处及其所在为限定。若诸法果能生起，必生起；若无，则称非业。此义因而为调伏言。以邪正限定之观念，则此为不定，即皆非定论，应以下文所有说法明了之。
Kammakathāvaṇṇanā. · 业论之解释。
Ekavīsatimo vaggo. · 第二十一品。