22. Bāvīsatimavaggo
22. Bāvīsatimavaggo二十二品
1. Parinibbānakathāvaṇṇanā一、般涅槃论注释
§892
892. Idāni parinibbānakathā nāma hoti. Tattha ‘‘yasmā arahā sabbaññuvisaye appahīnasaṃyojanova parinibbāyati, tasmā atthi kiñci saṃyojanaṃ appahāya parinibbāna’’nti yesaṃ laddhi, seyyathāpi andhakānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Sesamettha heṭṭhā vuttanayamevāti.
892. 本段名为般涅槃述说。谓“阿拉汉因为在诸所知境中断除所有染污，故断除诸染污而般涅槃”。能证得此义者，如盲人，比喻若盲人遇见明灯，则问彼方言语者，他回答彼处。此义末句如后所说。
Parinibbānakathāvaṇṇanā. · 般涅槃论注释。
2. Kusalacittakathāvaṇṇanā二、善心论注释
§894-895
894-895. Idāni kusalacittakathā nāma hoti. Tattha yasmā arahā sativepullappatto parinibbāyantopi sato sampajānova parinibbāti, tasmā kusalacitto parinibbāyatīti yesaṃ laddhi, seyyathāpi andhakānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ yasmā kusalacitto nāma puññābhisaṅkhārābhisaṅkharaṇādivasena hoti, tasmā tenatthena codetuṃ arahā puññābhisaṅkhārantiādimāha. Sesamettha yathāpāḷimeva niyyāti. Sato sampajānoti idaṃ javanakkhaṇe kiriyasatisampajaññānaṃ vasena asammohamaraṇadīpanatthaṃ vuttaṃ, na kusalacittadīpanatthaṃ. Tasmā asādhakanti.
894-895. 本段名为善心述说。谓“阿拉汉因念觉现起而般涅槃，凭正知而般涅槃，故谓善心般涅槃”。能证此义者，如盲人，问彼方言语者，他回答彼处。又谓“此善心非以福聚之增长等生，故阿拉汉为方便引出说为福聚等”。此义末句如巴利正文本译出。所谓念觉者，为时刻念觉的正念持守，是避痴惑、示灭世间的死之灯火，非显示善心之灯火，故谓不成立。
Kusalacittakathāvaṇṇanā. · 善心论注释。
3. Āneñjakathāvaṇṇanā三、不动论注释
§896
896. Idāni āneñjakathā nāma hoti. Tattha bhagavā catutthajjhāne ṭhito parinibbāyīti sallakkhetvā ‘‘arahā āneñje ṭhito parinibbāyatī’’ti yesaṃ laddhi, seyyathāpi ekaccānaṃ uttarāpathakānaṃ, te sandhāya pucchā sakavādissa, paṭiññā itarassa. Pakaticitteti bhavaṅgacitte. Sabbe hi saññino sattā bhavaṅgacitte ṭhatvā bhavaṅgapariyosānena cuticittena kālaṃ karonti. Iti naṃ iminā atthena codetuṃ evamāha. Tattha kiñcāpi catuvokārabhave arahato pakaticittampi āneñjaṃ hoti, ayaṃ pana pañho pañcavokārabhavavasena uddhaṭo. Tasmā no ca vata re vattabbeti āha. Sesamettha uttānatthamevāti.
896. 本段名为无染着述说。谓“世尊住于第四禅定而般涅槃”，明示“阿拉汉于无染着定中般涅槃”。能证此义者，如某些北方人，问彼方言语者，他回答彼处。所谓果报心者，即生死流转心。诸有识者住于生死流转心，借生死流转心之结尽而令死亡。以此义故为提问，于是如此说。又谓“于四种有漏生起中，阿拉汉的果报心亦为无染着”，此问为五种有漏生起说中挑出的问题。故不应如此，此义末句谓乃为正断。
Āneñjakathāvaṇṇanā. · 不动论注释。
4. Dhammābhisamayakathāvaṇṇanā4. 法现观论注释
§897
897. Idāni dhammābhisamayakathā nāma hoti. Tattha atītabhave sotāpannaṃ mātukucchiyaṃ vasitvā nikkhantaṃ disvā ‘‘atthi gabbhaseyyāya dhammābhisamayo’’ti yesaṃ laddhi, seyyathāpi ekaccānaṃ uttarāpathakānaṃ, te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘yadi tattha dhammābhisamayo atthi, dhammābhisamayassa kāraṇehi dhammadesanādīhi bhavitabba’’nti codetuṃ atthi gabbhaseyyāya dhammadesanātiādimāha. Suttassātiādi bhavaṅgavāraṃ sandhāya vuttaṃ. Gabbhaseyyāya hi yebhuyyena bhavaṅgameva pavattati. Teneva satto kiriyamayappavattābhāvā sutto, bhāvanānuyogassa abhāvā pamatto, kammaṭṭhānapariggāhakānaṃ satisampajaññānaṃ abhāvā muṭṭhassati asampajāno nāma hoti, tathārūpassa kuto dhammābhisamayoti?
897. 本段名为法得通达述说。谓“过去世中得须陀洹果者，见母腹居其间出世，谓‘胎中有法得通达’”。能证此义者，如某些北方人，问彼方言语者，他回答彼处。又谓“若胎中有法得通达，则应当以说法等因缘而成就法得通达”，故说“胎中说法得通达”等。经文中记有法音起始之理。胎中多在生死流转中发生。此有生之生命不发生故无法得生死流转心；闻法不闻、修习不修、业缘未习之觉知不生，称为不正知。由此，何处有法得通达之理？
Dhammābhisamayakathāvaṇṇanā. · 法现观论注释。
5-7. Tissopikathāvaṇṇanā5-7. 三论并释
§898-900
898-900. Idāni tissopikathā nāma honti. Tattha acirajātānaṃ pana sotāpannānaṃ arahattappattiṃ suppavāsāya ca upāsikāya sattavassikaṃ gabbhaṃ disvā ‘‘atthi gabbhaseyyāya arahattappattī’’ti ca supine ākāsagamanādīni disvā ‘‘atthi dhammābhisamayo’’ti ca ‘‘atthi tattha arahattappattī’’ti ca idhāpi yesaṃ laddhiyo, seyyathāpi tesaññeva; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Sesamettha purimakathā sadisamevāti.
898-900. 本段名为三昧施喻述说。谓“近生须陀洹果者，见七年胎中有阿拉汉果证、善住及梦中空行等证见，谓‘胎中有法得通达’，又谓‘有阿拉汉果证’”。能证此义者，如同他人；问方言者，他回答彼处。此义与前所述同样。
Tissopikathāvaṇṇanā. · 三论并释。
8. Abyākatakathāvaṇṇanā8. 无记论注释
§901-902
901-902. Idāni abyākatakathā nāma hoti. Tattha ‘‘atthesā, bhikkhave, cetanā, sā ca kho abbohārikā’’ti (pārā. 235) vacanato ‘‘sabbaṃ supinagatassa cittaṃ abyākata’’nti yesaṃ laddhi, seyyathāpi ekaccānaṃ uttarāpathakānaññeva, te sandhāya pucchā sakavādissa, paṭiññā itarassa. Sesamettha yathā pāḷimeva niyyāti. Supinagatassa cittaṃ abbohārikanti idaṃ āpattiṃ sandhāya vuttaṃ. Supinagatassa hi pāṇātipātādivasena kiñcāpi akusalacittaṃ pavattati, vatthuvikopanaṃ pana natthīti na sakkā tattha āpattiṃ paññapetuṃ. Iminā kāraṇena taṃ abbohārikaṃ, na abyākatattāti.
901-902. 本段名为未决心述说。谓“‘诸意，诸比库，于此为最粗野’（经文引），谓‘一切沉眠意皆未决’”。能证此义者，如某些北方言民，问彼方言人，他答彼处。此义如巴利正文本译。谓沉眠意为粗野意，此为非正断之念。沉眠时有杀生等不善心起，且无怨恨等，而无物之反应，无由断定有罪。不以此故为粗野心和未决心。
Abyākatakathāvaṇṇanā. · 无记论注释。
9. Āsevanapaccayakathāvaṇṇanā九、习行缘论注释
§903-905
903-905. Idāni āsevanapaccayakathā nāma hoti. Tattha yasmā sabbe dhammā khaṇikā , na koci muhuttampi ṭhatvā āsevanapaccayaṃ āsevati nāma. Tasmā natthi kiñci āsevanapaccayatā. Āsevanapaccayatāya uppannaṃ pana na kiñci atthīti yesaṃ laddhi, seyyathāpi tesaññeva; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Atha naṃ suttavaseneva paññāpetuṃ nanu vuttaṃ bhagavatā pāṇātipātotiādi ābhataṃ. Taṃ sabbaṃ uttānatthamevāti.
903-905。此处称为『便利因缘说』。因为诸法皆为刹那无常，没有任何法能在一刹那之中停住称为便利因缘故。故不存在所谓便利因缘。便利因缘所生无何利益，即使如其所有；就像它们的确有；这些是为了追问因缘者而设，对应回答其他。而要依经义加以阐明，根据世尊所说有关于杀生等有害之业。此即全部统归于利益说明。
Āsevanapaccayakathāvaṇṇanā. · 习行缘论注释。
10. Khaṇikakathāvaṇṇanā十、刹那论注释
§906-907
906-907. Idāni khaṇikakathā nāma hoti. Tattha yasmā sabbasaṅkhatadhammā aniccā, tasmā ekacittakkhaṇikāyeva. Samānāya hi aniccatāya eko lahuṃ bhijjati, eko cirenāti ko ettha niyāmoti yesaṃ laddhi, seyyathāpi pubbaseliyāparaseliyānaṃ; te sandhāya ekacittakkhaṇikāti pucchā sakavādissa, paṭiññā itarassa. Citte mahāpathavītiādīsu tesaṃ tathā saṇṭhānaṃ apassanto paṭikkhipati. Cakkhāyatanantiādi ‘‘yadi sabbe ekacittakkhaṇikā bhaveyyuṃ, cakkhāyatanādīni cakkhuviññāṇādīhi saddhiṃyeva uppajjitvā nirujjheyyu’’nti codanatthaṃ vuttaṃ. Itaro pana antomātukucchigatassa viññāṇuppattiṃ sandhāya paṭikkhipati , pavattaṃ sandhāya laddhivasena paṭijānāti. Sesamettha uttānatthamevāti. Tena hi ekacittakkhaṇikāti yasmā niccā na honti, tasmā ekacittakkhaṇikāti attano ruciyā kāraṇaṃ vadati. Taṃ avuttasadisamevāti.
906-907。此称为『刹那说』。因诸行法皆是无常，故意义为唯一之心刹那所有。基于共同之无常，有一种轻微流转，一种长久流转，此处以获得为引证，如同前一生与后生之间；这些是为追问单一心刹那者而设，对应回答其他。于心如『大地境』诸类，见其连续断绝则拒绝。以眼根等诸处为例，说‘若诸法皆为单一心刹那存在，则眼根等以眼识等共生共灭’为引导。另对他者如父母之家胎意识之生因追断，则切断且以获得为无碍而肯定。结语曰此亦统归于利益说明。由于所谓单一心刹那本不恒常，故单一心刹那为其自身喜好之因，此谓所谓未言离此异同。
Khaṇikakathāvaṇṇanā. · 刹那论注释。
Bāvīsatimo vaggo. · 第二十二品。