23. Tevīsatimavaggo
23. Tevīsatimavaggo第二十三 二十三品
1. Ekādhippāyakathāvaṇṇanā一、一意趣论之解释
§908
908. Idāni ekādhippāyakathā nāma hoti. Tattha kāruññena vā ekena adhippāyena ekādhippāyo, saṃsāre vā ekato bhavissāmāti itthiyā saddhiṃ buddhapūjādīni katvā paṇidhivasena eko adhippāyo assāti ekādhippāyo. Evarūpo dvinnampi janānaṃ ekādhippāyo methuno dhammo paṭisevitabboti yesaṃ laddhi, seyyathāpi andhakānañceva vetullakānañca; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Sesamettha yathāpāḷimeva niyyātīti.
908. 此为一统支配业的说法。其意谓：以慈悲心或以独一支配业，得成一统的支配业，于轮回中亦将唯有一业，即因持此誓愿，于佛礼敬等中同心恭敬，故称为一统支配业。如此一统之业，乃两种众生行持的共同法，譬如盲人和聋人，他们相聚问答，共同撮合，彼此应答。其结论此处与巴利文义相等。
Ekādhippāyakathāvaṇṇanā. · 一意趣论之解释。
2. Arahantavaṇṇakathāvaṇṇanā二、阿拉汉赞论之解释
§909
909. Idāni arahantavaṇṇakathā nāma hoti. Tattha iriyāpathasampanne ākappasampanne pāpabhikkhū disvā ‘‘arahantānaṃ vaṇṇena amanussā methunaṃ dhammaṃ paṭisevantī’’ti yesaṃ laddhi, seyyathāpi ekaccānaṃ uttarāpathakānaṃ; te sandhāya pucchā sakavādissa, paṭiññā itarassa. Sesamettha uttānatthamevāti.
909. 此为阿拉汉德相的说法。其意谓：见到行路具足及作行圆满的恶劣比库，说“阿拉汉们所具之德性犹如非人，行持一统支配业”，此乃其结论。如某些北方行者（指不同群体）相聚问答，共同撮合、彼此应答，结论为利生实义。
Arahantavaṇṇakathāvaṇṇanā. · 阿拉汉赞论之解释。
3-7. Issariyakāmakārikākathāvaṇṇanā三至七、欲自在者所作论之解释
§910-914
910-914. Idāni issariyakāmakārikākathā nāma hoti. Chaddantajātakādīni sandhāya ‘‘bodhisatto issariyakāmakārikāhetu vinipātaṃ gacchati, gabbhaseyyaṃ okkamati, dukkarakārikaṃ akāsi, aparantapaṃ akāsi, aññaṃ satthāraṃ uddisī’’ti yesaṃ laddhi, seyyathāpi andhakānaṃ, te sandhāya pucchā sakavādissa, paṭiññā itarassa. Sesaṃ paṭhamakathāyaṃ uttānatthameva. Dutiyakathāyaṃ iddhimāti yadi issariyakāmakārikāhetu gaccheyya, iddhiyā gaccheyya, na kammavasenāti codanatthaṃ vuttaṃ. Itaro pana paṭhamapañhe bhāvanāmayaṃ sandhāya paṭikkhipati. Dutiyapañhe puññiddhiṃ sandhāya paṭijānāti. Tatiyakathāyaṃ issariyakāmakārikāhetu nāma dukkarakārikā micchādiṭṭhiyā kariyati. Yadi ca so taṃ kareyya, sassatādīnipi gaṇheyyāti codanatthaṃ sassato lokotiādi vuttaṃ. Catutthakathāyampi eseva nayoti.
910至914. 此为有统治欲的因果说法。举如《遮胆经》中说：“菩萨为因，因有统治欲，故堕落，堕于胎中，作苦行，心无悔过，称他为师”，此乃其结论。譬如盲人相聚问答，彼此应答。其终结语与巴利文本等同。第二则述及神通，如有统治欲因而得神通，并非依业力作主。另有人对前问否定，第二问则论及功德增长。第三说明有统治欲因而作恶，若为此，则有恒常界等义，第四则持同一态度。
Issariyakāmakārikākathāvaṇṇanā. · 权欲造作语之解释。
8. Patirūpakathāvaṇṇanā8. 适宜语之解释
§915-916
915-916. Idāni rāgapatirūpakathā nāma hoti. Tattha mettākaruṇāmuditāyo sandhāya ‘‘na rāgo rāgapatirūpako’’ti ca issāmacchariyakukkuccāni sandhāya ‘‘na doso dosapatirūpako’’ti ca hasituppādaṃ sandhāya ‘‘na moho mohapatirūpako’’ti ca dummaṅkūnaṃ puggalānaṃ niggahaṃ pesalānaṃ bhikkhūnaṃ anuggahaṃ pāpagarahitaṃ kalyāṇapasaṃsaṃ āyasmato pilindavacchassa vasalavādaṃ bhagavato kheḷāsakavādaṃ moghapurisavādañca sandhāya ‘‘na kileso kilesapatirūpako’’ti ca yesaṃ laddhi, seyyathāpi andhakānaṃ; te sandhāya sabbakathāsu pucchā sakavādissa, paṭiññā itarassa. Atha naṃ yasmā phassādipatirūpakā naphassādayo nāma natthi, tasmā rāgādipatirūpakā narāgādayopi natthīti codetuṃ atthi na phassotiādimāha . Itaro tesaṃ abhāvā paṭikkhipati. Sesaṃ sabbattha uttānatthamevāti.
915至916. 此为贪欲为主的相说。关於慈、悲、喜、舍四无染心中，“非贪为贪主”、“非嗔为嗔主”、“非痴为痴主”，并论述丑恶人、邪行比库、恶作人、妄语人等诸恶谤诤，及阿阇黎毕陵达瓦差、世尊游戏、空人论等，皆非烦恼为主；譬如盲人相聚问答，共同撮合、彼此应答。谓因触而起，触无定故，故无贪嗔痴为主，故而凭此驳斥异说。其终结均为高义。
Patirūpakathāvaṇṇanā. · 适宜语之解释。
9. Aparinipphannakathāvaṇṇanā9. 未完成语之解释
§917-918
917-918. Idāni aparinipphannakathā nāma hoti. Tattha –
917至918. 此为未成就说。内容如下：
‘‘Dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti ca;
“苦实为所发生，苦常驻立”等。
Nāññatra dukkhā sambhoti, nāññaṃ dukkhā nirujjhatī’’ti. (saṃ. ni. 1.171) –
“并非所有之处皆生苦，亦非所有苦皆息灭”，此语出自论议集1.171。
Vacanaṃ nissāya dukkhaññeva parinipphannaṃ, sesā khandhāyatanadhātuindriyadhammā aparinipphannāti yesaṃ laddhi, seyyathāpi ekaccānaṃ uttarapathakānañceva hetuvādānañca; te sandhāya rūpaṃ aparinipphannanti pucchā sakavādissa, paṭiññā itarassa. Atha naṃ ‘‘sace rūpaṃ aparinipphannaṃ, na aniccādisabhāvaṃ siyā’’ti codetuṃ rūpaṃ na aniccantiādimāha. Itaro tathārūpaṃ rūpaṃ apassanto paṭikkhipati. Sakavādī nanu rūpaṃ aniccantiādi vacanena tassa ekaṃ laddhiṃ paṭisedhetvā dutiyaṃ pucchanto dukkhaññeva parinipphannantiādimāha. Athassa tampi laddhiṃ paṭisedhetuṃ na yadaniccantiādimāha. Tatrāyaṃ adhippāyo – na kevalañhi paṭhamasaccameva dukkhaṃ. Yaṃ pana kiñci aniccaṃ, taṃ dukkhameva. Rūpañca aniccaṃ, tasmā tampi parinipphannaṃ. Iti yaṃ tvaṃ vadesi ‘‘rūpaṃ aparinipphannaṃ, dukkhaññeva parinipphanna’’nti, taṃ no vata re vattabbe ‘‘dukkhaññeva parinipphanna’’nti. Vedanādimūlikādīsupi yojanāsu eseva nayo. Dhammāyatanadhammadhātūsu pana ṭhapetvā nibbānaṃ sesadhammānaṃ vasena aniccatā veditabbā. Indriyāni aniccānevāti.
话语依凭苦的显现来说，诸如五蕴、六处、界、根等事物未完全显现即为未显现，或曰其所得未圆满，比如有些上方行者及因缘说，基于此认为色为未显现，问及净说则为他说。若以“若色为未显现，则不具无常等性质”为质疑，则回答色无常等法。彼方他者见色亦复否定。基于“色无常”等语，他即否定一说，反问曰：苦行苦苦方显现等。若其亦否定，则以无常等说为须。此处判证为非仅第一圣谛唯苦为实，凡有无常者即苦，色无常乃故为苦显现。如此尔者，尔所言“色未显现，唯显苦”之说，实非应行之理。于受、想等诸法乃至诸途亦当如此。唯于法、处、界、根中设立，以涅槃为诸余法故，无常显现。根法亦当视为无常。
Aparinipphannakathāvaṇṇanā. · 未完成语之解释。
Tevīsatimo vaggo. · 第二十三品。
Nigamanakathā结语
Ettāvatā ca –
仅此而已——
Paṇṇāsakehi catūhi, tīhi vaggehi ceva ca;
五十及四及三品及诸分为，
Saṅgahetvā kathā sabbā, ūnatisatabhedanā.
整合成文，合计有九十九章。
Kathāvatthuppakaraṇaṃ, kathāmaggesu kovido;
章节内容详备，章节上高手作者也。
Yaṃ jino desayi tassa, niṭṭhitā atthavaṇṇanā.
世尊所说者，其义理已圆满而尽释。
Imaṃ terasamattehi, bhāṇavārehi tantiyā;
此义由十三段，分别于讲说时段次展开；
Ciraṭṭhitatthaṃ dhammassa, saṅkharontena yaṃ mayā.
在此教法久远不变之义，由本人研习而成。
Yaṃ pattaṃ kusalaṃ tena, lokoyaṃ sanarāmaro;
此义为善法，令此世间安乐安稳；
Dhammarājassa saddhamma-rasamevādhigacchatūti.
如法王之正法甘露味，故得此利益也。
Kathāvatthu-aṭṭhakathā niṭṭhitā. · 《论事注疏》已完结。
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Abhidhammapiṭake · 在阿毗达摩藏中