3. Āyatanayamakaṃ · 3. 处双论义注
3. Āyatanayamakaṃ3. 处双论
1. Paṇṇattiuddesavāravaṇṇanā1. 施设略说品释
§1-9
1-9. Idāni mūlayamake desiteyeva kusalādidhamme āyatanavasenāpi saṅgaṇhitvā khandhayamakānantaraṃ desitassa āyatanayamakassa vaṇṇanā hoti. Tattha khandhayamake vuttanayeneva pāḷivavatthānaṃ veditabbaṃ. Yatheva hi tattha paṇṇattivāro, pavattivāro, pariññāvāroti tayo mahāvārā honti, tathā idhāpi. Vacanatthopi nesaṃ tattha vuttanayeneva veditabbo. Idhāpi ca paṇṇattivāro uddesaniddesavasena dvidhā vavatthito. Itare niddesavaseneva. ‘Tattha dvādasāyatanānī’ti padaṃ ādiṃ katvā yāva nāyatanā na manoti, tāva paṇṇattivārassa uddesavāro veditabbo. Tattha dvādasāyatanānīti ayaṃ yamakavasena pucchitabbānaṃ āyatanānaṃ uddeso. Cakkhāyatanaṃ…pe… dhammāyatananti tesaññeva pabhedato nāmavavatthānaṃ. Yamakavasena pucchāsukhatthañcettha paṭhamaṃ paṭipāṭiyā ajjhattarūpāyatanāni vuttāni. Pacchā bāhirarūpāyatanāni. Pariyosāne manāyatanadhammāyatanāni.
1-9. 现在，当初将根本说法宣讲完毕时，即使是依归于此教法而集聚起来的各种善法等的所依，也在蕴这一对因缘之中进行了阐释。对于蕴的这一对因缘应当明了如巴利文所述的内容。正如在此有“语言障碍”、“流转障碍”、“认识障碍”这三种大障碍一样，此处亦如是。对于语义亦应依照所述明了。此处的“语言障碍”用举例说明的方式分为两类，一类是指示意义。以“有十二所依”语句开头，直到不包括“所依”，这时才是指语言障碍。这里“有十二所依”是成对提出，询问应知的所依之义。诸如“眼所依……法所依”，是名称的差别。以成对问答的形式，第一类是内在色所依，随后是外在色所依，最后是心所依法所依等。
Yathā pana heṭṭhā khandhavasena, evamidha imesaṃ āyatanānaṃ vasena padasodhanavāro, padasodhanamūlacakkavāro, suddhāyatanavāro, suddhāyatanamūlacakkavāroti, cattārova nayavārā honti. Ekeko cettha anulomapaṭilomavasena duvidhoyeva. Tesamattho tattha vuttanayeneva veditabbo. Yathā pana khandhayamake padasodhanavārassa anulomavāre ‘rūpaṃ rūpakkhandho, rūpakkhandho rūpa’ntiādīni pañca yamakāni, tathā idha ‘cakkhu, cakkhāyatanaṃ; cakkhāyatanaṃ; cakkhū’tiādīni dvādasa. Paṭilomavārepi ‘na cakkhu, na cakkhāyatanaṃ; na cakkhāyatanaṃ, na cakkhū’tiādīni dvādasa , padasodhanamūlacakkavārassa panettha anulomavāre ekekāyatanamūlakāni ekādasa ekādasa katvā dvattiṃsasataṃ yamakāni. Paṭilomavārepi dvattiṃsasatameva. Suddhāyatanavārassāpi anulomavāre dvādasa, paṭilomavāre dvādasa, suddhāyatanamūlacakkavārassāpi anulomavāre ekekāyatanamūlakāni ekādasa ekādasa katvā dvattiṃsasataṃ yamakāni. Paṭilomavārepi dvattiṃsasatamevāti evamidha chasattatādhikehi pañcahi yamakasatehi, dvipaññāsādhikehi ekādasahi pucchāsatehi, caturādhikehi tevīsāya atthasatehi ca paṭimaṇḍito paṇṇattivārassa uddesavāro veditabbo.
譬如下面的蕴相，有如这些所依根源，语句清净的障碍、清净所依的障碍、清净所依根本的障碍，这四种是主要的障碍。每一种分别以顺行逆行的两种方式呈现。其意即如文中所述应明了。譬如蕴相中语句清净障碍的顺行部分有“五个成对”，如“色”“色蕴”、“色蕴”“色”等；此处有“眼”、“眼所依”等十二个。逆行部分亦有十二，如“不眼”、“不眼所依”等。语句清净根本障碍的顺行部分，对应每一根本所依有十一项，加起来是二百三十二个成对；逆行亦然。清净所依障碍顺逆形式亦各有十二；清净所依根本障碍顺逆各有二百三十二个成对。于是以超过六十余个百组成对，超过二百余的十一百多问题的规模，呈现语言障碍的意涵。
Paṇṇattiuddesavāravaṇṇanā. · 施设略说品释。
1. Paṇṇattiniddesavāravaṇṇanā1. 施设分别品释
§10-17
10-17. Niddesavāre pana heṭṭhā khandhayamakassa paṇṇattivāraniddese vuttanayeneva attho veditabbo. Aññatra visesā. Tatrāyaṃ viseso – dibbacakkhūti dutiyavijjāñāṇaṃ. Paññācakkhūti tatiyavijjāñāṇaṃ. Dibbasotanti dutiyaabhiññāñāṇaṃ. Taṇhāsotanti taṇhāva. Avaseso kāyoti nāmakāyo, rūpakāyo, hatthikāyo, assakāyoti evamādi. Avasesaṃ rūpanti rūpāyatanato sesaṃ bhūtupādāyarūpañceva piyarūpasātarūpañca. Sīlagandhotiādīni vāyanaṭṭhena sīlādīnaṃyeva nāmāni. Attharasotiādīnipi sādhumadhuraṭṭhena atthādīnaññeva nāmāni. Avaseso dhammoti pariyattidhammādianekappabhedoti ayamettha viseso.
10-17. 在指示障碍方面，围绕蕴这一对因缘语言障碍所表示的意义要明了。除此之外还有特异之处。这里的特异之一是“天眼”，即第二种智慧识；“慧眼”，即第三种智慧识；“天耳”即第二种神通；“渴耳”代表渴爱；其余为“身”等名称，分别称为名根、色根、象根、声根等。余者名为色，即色所依，由五种生起基础色与五种喜好色组成。“戒香”等词义以语义传达戒等名称。“意义”等词义以善美言语传达义念等名称。余者名为法，意味着各种言说法的差别，这即为特异。
Paṇṇattiniddesavāravaṇṇanā. · 施设分别品释。
2. Pavattivāravaṇṇanā2. 转起品释
§18-21
18-21. Idhāpi ca pavattivārassa uppādavārādīsu tīsu antaravāresu ekekasmiṃ chaḷeva kālabhedā. Tesaṃ ekekasmiṃ kāle puggalavārādayo tayo vārā. Te sabbepi anulomapaṭilomanayavasena duvidhāva honti. Tattha paccuppannakāle puggalavārassa anulomanaye yathā khandhayamake rūpakkhandhamūlakāni cattāri, vedanākkhandhamūlakāni tīṇi, saññākkhandhamūlakāni dve, saṅkhārakkhandhamūlakaṃ ekanti aggahitaggahaṇena dasa yamakāni honti. Evaṃ ‘‘yassa cakkhāyatanaṃ uppajjati, tassa sotāyatanaṃ uppajjati; yassa vā pana sotāyatanaṃ uppajjati, tassa cakkhāyatanaṃ uppajjati; yassa cakkhāyatanaṃ uppajjati, tassa ghāṇāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, rūpāyatanaṃ, saddāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ, uppajjati; yassa vā pana dhammāyatanaṃ uppajjati, tassa cakkhāyatanaṃ uppajjatī’’ti evaṃ cakkhāyatanamūlakāni ekādasa. ‘‘Yassa sotāyatanaṃ uppajjati, tassa ghānāyatanaṃ uppajjatī’’tiādinā nayena sotāyatanamūlakāni dasa; ghānāyatanamūlakāni nava, jivhāyatanamūlakāni aṭṭha; kāyāyatanamūlakāni satta; rūpāyatanamūlakāni cha; saddāyatanamūlakāni pañca; gandhāyatanamūlakāni cattāri; rasāyatanamūlakāni tīṇi; phoṭṭhabbāyatanamūlakāni dve; manāyatanamūlakaṃ ekanti aggahitaggahaṇena chasaṭṭhi yamakāni honti.
18-21. 此处亦于流转障碍的生成之中，有三种阶段的时间差别。每一阶段上有三种人的障碍。且各于顺行逆行两种语言形式中呈现两种形态。其意即文中所述应明了。比如生起障碍顺行中，人的顺行中，如蕴所依根色四种、受所依根三种、想所依根二种、行所依根一共十种成对。语句清净障碍中：“眼所依生起，则耳所依生起；若耳所依生起，则眼所依生起；眼所依生起，则鼻、舌、身、色、声、香、味、触、心所依生起；若法所依生起，则眼所依生起”等，共计眼所依根十一种；耳所依根十种；鼻所依根九种；舌所依根八种；身所依根七种；色所依根六种；声所依根五种；香所依根四种；味所依根三种；触所依根二种；心所依根一种；合计六十六种成对。
Tattha cakkhāyatanamūlakesu ekādasasu ‘‘yassa cakkhāyatanaṃ uppajjati, tassa sotāyatanaṃ, ghānāyatanaṃ, rūpāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ uppajjatī’’ti imāni pañceva vissajjitāni. Tesu paṭhamaṃ vissajjetabbaṃ tāva vissajjitaṃ. Dutiyaṃ kiñcāpi paṭhamena sadisavissajjanaṃ, cakkhusotāyatanānaṃ pavattiṭṭhāne pana ghānāyatanassa na ekantena pavattito ‘‘kathaṃ nu kho etaṃ vissajjetabba’’nti vimatinivāraṇatthaṃ vissajjitaṃ. Rūpāyatanamanāyatanadhammāyatanehi saddhiṃ tīṇi yamakāni asadisavissajjanattā vissajjitāni. Sesesu jivhāyatanakāyāyatanehi tāva saddhiṃ dve yamakāni purimehi dvīhi saddhiṃ sadisavissajjanāni. Saddāyatanassa paṭisandhikkhaṇe anuppattito tena saddhiṃ yamakassa vissajjanameva natthi. Gandharasaphoṭṭhabbāyatanehipi saddhiṃ tīṇi yamakāni purimehi dvīhi sadisavissajjanāneva hontīti tantiyā lahubhāvatthaṃ saṅkhittāni. Sotāyatanamūlakesu yaṃ labbhati , taṃ purimehi sadisavissajjanamevāti ekampi pāḷiṃ nāruḷhaṃ. Ghānāyatanamūlakesu rūpāyatanena saddhiṃ ekaṃ, manāyatanadhammāyatanehi saddhiṃ dveti tīṇi yamakāni pāḷiṃ āruḷhāni. Sesāni ghānāyatanayamakena sadisavissajjanattā nāruḷhāni. Tathā jivhāyatanakāyāyatanamūlakāni. Rūpāyatanamūlakesu manāyatanadhammāyatanehi saddhiṃ dveyeva vissajjitāni. Gandharasaphoṭṭhabbehi pana saddhiṃ tīṇi rūpāyatanamanāyatanehi saddhiṃ sadisavissajjanāni. Yatheva hettha ‘‘sarūpakānaṃ acittakāna’’ntiādi vuttaṃ, tathā idhāpi ‘‘sarūpakānaṃ agandhakānaṃ, arasakānaṃ aphoṭṭhabbakāna’’nti yojanā veditabbā. Gandhādīni cettha āyatanabhūtāneva adhippetāni. Tasmā ‘‘sarūpakānaṃ sagandhāyatanāna’’nti āyatanavasenettha attho daṭṭhabbo.
其中，在眼所依根中有十一种为语言障碍；眼耳鼻舌身心法所依五种障碍即为不生之障碍。其间，第一个应舍弃至今已舍弃之法；第二个为类似第一个舍弃之法，此时因眼耳所依生起时，鼻所依未独自生起，生起障碍非应舍弃问题，故舍弃。色、鼻、心所依根等三者杂生时，亦舍弃。余者舌所依、身所依等两者则如前者相似亦舍弃。声所依生起时，前无生起障碍，则无此舍弃。香触等三者，与前述三者共同舍弃。耳所依生起时，同类舍弃应与前者相同。鼻所依生起时，与色所依、生起心所依共同有两种障碍舍弃；余者鼻所依障碍亦无舍弃。舌身所依等同理。鼻所依与香触等三种，依据“诸色无心”等言相互结合，应如此约定。香等是所依存在之类，因此眼鼻香等是所依的意义应明。
Saddāyatanamūlakāni atthābhāvato pāḷiṃ nāruḷhāneva. Gandharasaphoṭṭhabbamūlakāni cattāri tīṇi dve ca heṭṭhimehi sadisavissajjanattā pāḷiṃ nāruḷhāni. Manāyatanamūlakaṃ vissajjitamevāti evametāni paccuppannakāle puggalavārassa anulomanaye katipayayamakavissajjaneneva chasaṭṭhiyamakāni vissajjitāni nāma hontīti veditabbāni. Yathā ca puggalavāre, evaṃ okāsavārepi puggalokāsavārepi chasaṭṭhīti paccuppannakāle tīsu vāresu anulomanaye aṭṭhanavutisataṃ yamakāni honti. Yathā ca anulomanaye, evaṃ paṭilomanayepīti sabbānipi paccuppannakāle channavutādhikāni tīṇi yamakasatāni honti. Tesu dvānavutādhikāni satta pucchāsatāni, caturāsītādhikāni ca pannarasa atthasatāni hontīti veditabbāni. Evaṃ sesesupi pañcasu kālabhedesūti sabbānipi chasattatādhikāni tevīsati yamakasatāni. Tato diguṇā pucchā, tato diguṇā atthāti idamettha uppādavāre pāḷivavatthānaṃ. Nirodhavārauppādanirodhavāresupi eseva nayoti. Sabbasmimpi pavattivāre aṭṭhavīsāni ekasattati yamakasatāni. Tato diguṇā pucchā, tato diguṇā atthā veditabbā. Pāḷi pana manāyatanaṃ dhammāyatanañca ekasadisaṃ, nānaṃ natthi. Upari pana ‘‘vārasaṅkhepo hotī’’tiādīni vatvā tattha tattha saṅkhittā. Tasmā yaṃ tattha tattha saṅkhittaṃ, taṃ sabbaṃ asammuyhantehi sallakkhetabbaṃ.
声所依根的义乃毫无舍弃。鼻香触声根，以及下方三者，与前面共杂舍弃均无舍弃者。心所依根的舍弃即为此类现时人类障碍顺行中，一部分成对舍弃，合计六十六种舍弃。正如人类障碍的八十一种障碍中，顺逆障碍合计有三百多种；其内两种障碍，共有七十二种语义之问，四十八种语义之十六种问，合计三十三种言疑。余者亦分五个时间差别，顺逆共有三十六种成对。故而依次加倍问答，最后构成流转障碍之整体。涅槃障碍如来时所述皆应知道。此中，虽言心所依与法所依同义，然实际有别。故有“时间凝缩”等言简意赅。凡此诸处所述，应完整标记，不得遗漏。
Atthavinicchaye panettha idaṃ nayamukhaṃ. Sacakkhukānaṃ asotakānanti apāye jātibadhiraopapātikaṃ sandhāya vuttaṃ. So hi sacakkhuko asotako hutvā upapajjati. Yathāha – ‘‘kāmadhātuyā upapattikkhaṇe kassaci aparāni dasāyatanāni pātubhavanti. Opapātikānaṃ petānaṃ , opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ, opapātikānaṃ nerayikānaṃ; jaccabadhirānaṃ upapattikkhaṇe dasāyatanāni pātubhavanti, cakkhāyatanaṃ rūpaghānagandhajivhārasakāyaphoṭṭhabbāyatanaṃ manāyatanaṃ dhammāyatana’’nti. Sacakkhukānaṃ sasotakānanti sugatiduggatīsu paripuṇṇāyatane ca opapātike rūpībrahmāno ca sandhāya vuttaṃ. Te hi sacakkhukā sasotakā hutvā upapajjanti. Yathāha – ‘‘kāmadhātuyā upapattikkhaṇe kassaci ekādasāyatanāni pātubhavanti; kāmāvacarānaṃ devānaṃ, paṭhamakappikānaṃ manussānaṃ, opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ, opapātikānaṃ nerayikānaṃ, paripuṇṇāyatanānaṃ. Rūpadhātuyā upapattikkhaṇe pañcāyatanāni pātubhavanti, cakkhāyatanaṃ rūpasotamanāyatanaṃ dhammāyatana’’nti.
此处在义理判别上属于这一章。所谓有眼者即是生于恶趣的聋瞽者，按照造生之相所说。诚如所言，有眼者虽为盲聋，却得以生起。正如言说——“于欲界生之际，有人现身于其余十识处。投生者为饿鬼，为阿修罗，为畜生，为恶趣狱中；在盲聋之时亦现十识处：眼识界、色、声、香、味、触、法根处。”有眼者即为有耳者者，被说于善趣恶趣及圆满处与投生者、色身梵天等。彼等即由有眼者变为有耳者而生起。正如所说——“欲界生时，现十一识处：欲界诸天、初禅人、投生的饿鬼、阿修罗、畜生、地狱众生及圆满处。色界生时，现五识处：眼识界、色净界、心识界、法识界。”
Aghānakānanti brahmapārisajjādayo sandhāya vuttaṃ. Te hi sacakkhukā aghānakā hutvā upapajjanti. Kāmadhātuyaṃ pana aghānako opapātiko natthi. Yadi bhaveyya ‘‘kassaci aṭṭhāyatanāni pātubhavantī’’ti vedayya. Yo gabbhaseyyako pana aghānako siyā, so ‘‘sacakkhukāna’’nti vacanato idha anadhippeto. Sacakkhukānaṃ saghānakānanti jaccabadhirampi paripuṇṇāyatanampi opapātikaṃ sandhāya vuttaṃ. Saghānakānaṃ acakkhukānanti jaccandhampi jaccabadhirampi opapātikaṃ sandhāya vuttameva. Saghānakānaṃ sacakkhukānanti paripuṇṇāyatanameva opapātikaṃ sandhāya vuttaṃ.
所谓无眼者，是指如梵界清净比库等例，被说为无眼者。彼等由有眼者转为无眼者而生起。欲界中并无无眼者之投生。若有人问“谁现八根处？”怀胎者若为无眼者，此处“有眼者”指依因缘未明。所谓有眼者与清净者，是指饿鬼与圆满处投生者。同时所谓清净者与无眼者，即盲人及聋人，皆指投生之义。清净者和有眼者，是指圆满处，即投生之义。
Sarūpakānaṃ acakkhukānanti ettha jaccandhajaccabadhiraopapātikesu aññataropi gabbhaseyyakopi labbhatiyeva. Sacittakānaṃ acakkhukānanti ettha heṭṭhā vuttehi jaccandhādīhi tīhi saddhiṃ arūpinopi labbhanti. Acakkhukānanti ettha purimapade vuttehi catūhi saddhiṃ asaññasattāpi labbhanti. Sarūpakānaṃ aghānakānanti ettha gabbhaseyyakā ca asaññasattā ca sesarūpībrahmāno ca labbhanti. Sacittakānaṃ aghānakānanti ettha gabbhaseyyakā ca rūpārūpabrahmāno ca labbhanti. Acittakānaṃ arūpakānantipadesu pana ekavokāracatuvokārasattāva labbhantīti iminā nayena sabbesu puggalavāresu puggalavibhāgo veditabbo.
所谓不具色者为无眼者，此指盲人及聋人等投生者中有者，亦得怀胎。所谓有心者为无眼者，此处以下诸经叙述盲人等三者连和之相，亦得无色身。所谓无眼者，依前所述有四相俱足之无识之生灵，亦得。所谓不具色者的清净者，此含怀胎者、无识者及余色身梵天。所谓有心者的清净者，此含怀胎者及色非色梵天。无心者的非色者处则出现单音及复音生灵。由此可见此义理中，所有人区分层次分明。
§22-254
22-254. Okāsavāre yattha cakkhāyatananti rūpībrahmalokaṃ pucchati. Teneva āmantāti vuttaṃ . Tasmiñhi tale niyamato tāni āyatanāni paṭisandhiyaṃ uppajjanti. Idamettha nayamukhaṃ. Iminā nayamukhena sakalepi pavattivāre attho veditabbo. Pariññāvāro khandhayamake vuttanayoyevāti.
二二-二五四。在断除烦恼处，有眼识界即色梵天界被问及。由此受到邀约。正因此，有规则使识处得以续存再生。此即本章判别之所在。借此章判，则宜知一切断除烦恼之义。于结及时层，谓此判别即是。
Pavattivāravaṇṇanā. · 流转品释。
Āyatanayamakavaṇṇanā niṭṭhitā. · 处双论释已毕。