6. Saṅkhārayamakaṃ · 6. 行双论义注
6. Saṅkhārayamakaṃ6. 行双论
1. Paṇṇattivāravaṇṇanā1. 施设品释
§1
1. Idāni tesaññeva mūlayamake desitānaṃ kusalādidhammānaṃ labbhamānavasena ekadesaṃ saṅgaṇhitvā saccayamakānantaraṃ desitassa saṅkhārayamakassa vaṇṇanā hoti. Tatthāpi heṭṭhā vuttanayeneva paṇṇattivārādayo tayo mahāvārā, antaravārādayo ca avasesapabhedā veditabbā. Ayaṃ panettha viseso – paṇṇattivāre tāva yathā heṭṭhā khandhādayo dhamme uddisitvā ‘‘rūpaṃ rūpakkhandho; cakkhu cakkhāyatanaṃ; cakkhu cakkhudhātu; dukkhaṃ dukkhasacca’’nti padasodhanavāro āraddho. Tathā anārabhitvā ‘‘assāsapassāsā kāyasaṅkhāro’’ti paṭhamaṃ tayopi saṅkhārā vibhajitvā dassitā.
1. 现在，对于刚才所论述的以行为为根基的善法部分，依循所得，将其合为一处，作为真实一切法之中的一个方面，紧接着对所说为行为蕴的部分进行详细说明。但需知在此，有三种大类分支教义，即五蕴的种种划分，以及中间的类别等，应当分别辨明。此处特别说明所谓的分支教义，即在下文所说的分支中，如介绍蕴的名称时，先开端为“色即是色蕴；眼即为眼处；眼识即眼界；苦即为苦谛”等词语的字义阐明之门。依此，尚未开端有“呼吸取息是身体行为蕴”之文，该第一行为蕴也被分别述说呈现出来。
Tattha kāyassa saṅkhāro kāyasaṅkhāro. ‘‘Assāsapassāsā kāyikā, ete dhammā kāyappaṭibaddhā’’ti (ma. ni. 1.463; saṃ. ni. 4.348 atthato samānaṃ) hi vacanato kāraṇabhūtassa karajakāyassa phalabhūto eva saṅkhāroti kāyasaṅkhāro. Aparo nayo – saṅkhariyatīti saṅkhāro. Kena saṅkhariyatīti? Kāyena. Ayañhi vāto viya bhastāya karajakāyena saṅkhariyatīti. Evampi kāyassa saṅkhāroti kāyasaṅkhāro. Kāyena kato assāsapassāsavātoti attho. ‘‘Pubbeva kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro’’ti (ma. ni. 1.463; saṃ. ni. 4.348) vacanato pana saṅkharotīti saṅkhāro. Kiṃ saṅkharoti? Vaciṃ. Vaciyā saṅkhāroti vacīsaṅkhāro. Vacībhedasamuṭṭhāpakassa vitakkavicāradvayassetaṃ nāmaṃ. ‘‘Saññā ca vedanā ca cetasikā ete dhammā cittapaṭibaddhā’’ti (ma. ni. 1.463; saṃ. ni. 4.348) vacanatoyeva pana tatiyapadepi saṅkhariyatīti saṅkhāro. Kena saṅkhariyati? Cittena. Karaṇatthe sāmivacanaṃ katvā cittassa saṅkhāroti cittasaṅkhāro. Sabbesampi cittasamuṭṭhānānaṃ cetasikadhammānametaṃ adhivacanaṃ. Vitakkavicārānaṃ pana vacīsaṅkhārabhāvena visuṃ gahitattā ‘‘ṭhapetvā vitakkavicāre’’ti vuttaṃ.
其中，“身体行动蕴”指的是身体行为蕴。佛典语句称：“呼吸进出为身体所缚，这些法属于身体。”（出自《大毗婆沙论》第1卷463页；《毗婆沙义钞》第4卷348页，意涵相同）此话意指原因法方面的身体所制造的、身体所感有的行为蕴。另一种说法为“行为蕴即行为法”。何为“行为”？即以身体为行为工具。正如风吹动制造响声一样，行动蕴借由行为工具身体而成。故此谓之身体行动蕴。所谓“由身体所造的为呼吸进出之气”，意即呼吸动作是身体产生的行为蕴。佛典云：“从前啊，维萨迦，思虑后说话，故称为思虑与思维，也就是言说的行为蕴”（同上）。此处，“行为”指言语行为，也称语行法。何为言语行为？即以言语为行为工具，故称为语行法。语行为是由言语分解产生，意即思虑与思维的复合体称之为语行法。又言：“分别识与感受这些心法属于心作用。”（同上）此句又强调，第三类为心行法。何为心行法？即以心为行为工具。依此规律，将此称为心行法。此乃众多心所聚生的心法之总称。因思虑与思维是语行法元素，所以有说“成立于思维定住”为其特征所在。
§2-7
2-7. Idāni kāyo kāyasaṅkhāroti padasodhanavāro āraddho. Tassa anulomanaye tīṇi, paṭilomanaye tīṇīti cha yamakāni. Padasodhanamūlacakkavāre ekekasaṅkhāramūlakāni dve dve katvā anulomanaye cha, paṭilomanaye chāti dvādasa yamakāni. Suddhasaṅkhāravāre pana yathā suddhakhandhavārādīsu ‘‘rūpaṃ khandho, khandhā rūpaṃ; cakkhu āyatanaṃ, āyatanā cakkhū’’tiādinā nayena yamakāni vuttāni. Evaṃ ‘‘kāyo saṅkhāro, saṅkhārā kāyo’’ti avatvā ‘‘kāyasaṅkhāro vacīsaṅkhāro, vacīsaṅkhāro kāyasaṅkhāro’’tiādinā nayena kāyasaṅkhāramūlakāni dve, vacīsaṅkhāramūlakaṃ ekanti anulome tīṇi, paṭilome tīṇīti sabbānipi suddhikavāre cha yamakāni vuttāni. Kiṃ kāraṇā? Suddhikaekekapadavasena atthābhāvato. Yathā hi khandhayamakādīsu rūpādivisiṭṭhānaṃ khandhānaṃ cakkhādivisiṭṭhānañca āyatanādīnaṃ adhippetattā ‘‘rūpaṃ khandho , khandhā rūpaṃ, cakkhu āyatanaṃ, āyatanā cakkhū’’ti suddhikaekekapadavasena attho atthi. Evamidha ‘‘kāyo saṅkhāro, saṅkhārā kāyo’’ti natthi. Kāyasaṅkhāroti pana dvīhipi padehi ekova attho labbhati. Assāso vā passāso vāti suddhikaekekapadavasena atthābhāvato ‘‘kāyo saṅkhāro, saṅkhārā kāyo’’ti na vuttaṃ. ‘‘Kāyo kāyasaṅkhāro’’tiādi pana vattabbaṃ siyā. Tampi kāyavacīcittapadehi idha adhippetānaṃ saṅkhārānaṃ aggahitattā na yujjati. Suddhasaṅkhāravāro hesa. Padasodhane pana vināpi atthena vacanaṃ yujjatīti tattha so nayo gahitova. Idha pana kāyasaṅkhārassa vacīsaṅkhārādīhi, vacīsaṅkhārassa ca cittasaṅkhārādīhi, cittasaṅkhārassa ca kāyasaṅkhārādīhi, aññattā ‘‘kāyasaṅkhāro vacīsaṅkhāro, vacīsaṅkhāro, kāyasaṅkhāro’’ti ekekasaṅkhāramūlakāni dve dve katvā cha yamakāni yujjanti. Tesu aggahitaggahaṇena tīṇeva labbhanti. Tasmā tāneva dassetuṃ anulomanaye tīṇi, paṭilomanaye tīṇīti cha yamakāni vuttāni. Suddhasaṅkhāramūlacakkavāro panettha na gahitoti. Evaṃ paṇṇattivārassa uddesavāro veditabbo.
2-7. 此处开头说“身体即身体行动蕴”的字义阐明之门已启。其顺序有三重，逆顺亦有三重，共计六双分组。字义柯考的基本词缀轮廓中，每个行为蕴根基依两两合计，顺序为六，逆顺亦为十二对双重组合。纯粹行为蕴里，如“色即是色蕴，色蕴即是色；眼处即眼界，眼界即眼处”等均依此组合方式排列。如此，论及“身体行为蕴与语行为蕴，语行为蕴与身体行为蕴”等表达，也依此规定各个行为蕴根基两两合计，得出六双组合。取精要合称即为三重对立分组。故此顺序有三，逆顺亦三，共得六双。何以致此？此乃由字义对应词本身缺乏通用性所致。譬如五蕴对组中“色是色蕴，色蕴是色；眼处是眼界，眼界是眼处”等字义完全对应。而“身体行为蕴”、“呼吸进出”等，因字义不完全对应，故无“身体行为蕴即是身体”等说。身体行为蕴单独二字合一时，意义成立。呼吸进出气意则因字义不合称“身体行为蕴即身体”不成立。因此“身体即身体行为蕴”等说可略去。此处为身体、语、心行为蕴及其彼此关系分别，二字组彼此界限明晰相合，各自分支成十二组六双。最终总体合称三重对位小组，分别依顺逆、纯行为蕴排列。纯行为蕴基词轮廓与此不合，还需另议。由此判断，应明白上下文分支教义的缘由。
§8-18
8-18. Niddesavāre panassa anulome tāva yasmā na kāyādayova kāyasaṅkhārādīnaṃ nāmaṃ, tasmā noti paṭisedho kato. Paṭilome na kāyo na kāyasaṅkhāroti yo na kāyo so kāyasaṅkhāropi na hotīti pucchati. Kāyasaṅkhāro na kāyo kāyasaṅkhāroti kāyasaṅkhāro kāyo na hoti, kāyasaṅkhāroyeva panesoti attho. Avasesanti na kevalaṃ sesasaṅkhāradvayameva. Kāyasaṅkhāravinimuttaṃ pana sesaṃ sabbampi saṅkhatāsaṅkhatapaṇṇattibhedaṃ dhammajātaṃ neva kāyo, na kāyasaṅkhāroti iminā upāyena sabbavissajjanesu attho veditabboti.
8-18. 论及规定说明时，上述顺序未涵盖身体等的行为蕴名称，故不成立否定之说。反向排列中既无身体亦无身体行为蕴姓名，问何谓“无身体之身体行为蕴”？意指该身体行为蕴并非身体，身体行为蕴非身体即身行蕴本身，而是世间被成法中区分除余剩余的行为法。身体行动蕴脱离相关身体后依其定义，不能等于身体本身。以此方法探究在依教派所有学说中，行为法的归置法须分别理清。
Paṇṇattivāravaṇṇanā. · 施设品释。
2. Pavattivāravaṇṇanā2. 转起品释
§19
19. Pavattivāre panettha paccuppannakāle puggalavārassa anulomanaye ‘‘yassa kāyasaṅkhāro uppajjati, tassa vacīsaṅkhāro uppajjatī’’ti kāyasaṅkhāramūlakāni dve, vacīsaṅkhāramūlakaṃ ekanti tīṇeva yamakāni labbhanti; tāni gahitāneva. Tassa paṭilomanayepi okāsavārādīsupi eseva nayo. Evamettha sabbavāresu tiṇṇaṃ tiṇṇaṃ yamakānaṃ vasena yamakagaṇanā veditabbā.
19. 在分支教义中，此处于当前时点（即存在时间）依个别之顺序，明确有“三个行为蕴根资：两种身体行为蕴及一种语言行为蕴”，共计三对对立组合，并已明确确认。逆向也呈现同样教义，三对对立组合亦同。如此，所有分支教义皆当分别视为由三对对立组合所组成为宜。
Atthavinicchaye panettha idaṃ lakkhaṇaṃ – imasmiñhi saṅkhārayamake ‘‘assāsapassāsānaṃ uppādakkhaṇe vitakkavicārānaṃ uppādakkhaṇe’’tiādivacanato paccuppannādikālabhedo pavattivasenāpi gahetabbo, na cutipaṭisandhivaseneva. ‘‘Dutiyajjhāne tatiyajjhāne tattha kāyasaṅkhāro uppajjatī’’tiādivacanato ca jhānampi okāsavasena gahitanti veditabbaṃ. Evamettha yaṃ yaṃ labbhati, tassa tassa vasena atthavinicchayo veditabbo.
义理归纳说，此处特征为“在行动蕴成道之时，随其思虑与思维成道之时”等句，区别当今时间阶段，以循环顺序为基并非断续。又语言禅定（即第二或第三禅）时，身体行为蕴产生。由此可知禅定亦为行为蕴的依缘而生诸法表现。依此，以所获所生之行为蕴依其本质分别断定当前时点之意义，理应如是辨别。
Tatridaṃ nayamukhaṃ – vinā vitakkavicārehīti dutiyatatiyajjhānavasena vuttaṃ. Tesanti tesaṃ dutiyatatiyajjhānasamaṅgīnaṃ. Kāmāvacarānanti kāmāvacare uppannasattānaṃ. Rūpāvacaradevānaṃ pana assāsapassāsā natthi. Arūpāvacarānaṃ rūpameva natthi. Vinā assāsapassāsehīti rūpārūpabhavesu nibbattasattānaṃ vitakkavicāruppattiṃ sandhāya vuttaṃ.
此处所说“此路通达”，即无念无观的第二禅及第三禅之境界。所谓“那些”，是指与第二及第三禅同类的境界。所谓欲界行为，即是指欲界中生起的有情。至于色界行为的天众，却无呼吸出入之相。无色界行为者，则全无色相。所谓“无呼吸”，是指在色界与无色界之生起者中，心念思维暂停之意。
§21
21.Paṭhamajjhāne kāmāvacareti kāmāvacarabhūmiyaṃ uppanne paṭhamajjhāne. Aṅgamattavasena cettha paṭhamajjhānaṃ gahetabbaṃ, na appanāvaseneva. Anappanāpattepi hi savitakkasavicāracitte idaṃ saṅkhāradvayaṃ uppajjateva.
于第一禅中之欲界行为，即在第一禅此境出现的欲界境。作为“成员”的性质而言，这里须以第一禅为参照，而非仅仅为安止。即便没有安止，事实上在有思维有观照的心中，这对行蕴二者依然产生。
§24
24.Cittassabhaṅgakkhaṇeti idaṃ kāyasaṅkhārassa ekantacittasamuṭṭhānattā vuttaṃ. Uppajjamānameva hi cittaṃ rūpaṃ vā arūpaṃ vā samuṭṭhāpeti, na bhijjamānaṃ.
所谓心变化瞬间，此语专指身行蕴的心专一起现。因为刚起时，心摄受色相或无色相，而非像种子萌芽般的缓缓生长。
§37
37.Suddhāvāsānaṃ dutiye citte vattamāneti paṭisandhito dutiye bhavaṅgacitte. Kāmañcetaṃ paṭisandhicittepi vattamāne tesaṃ tattha nuppajjittheva. Yāva pana abbokiṇṇaṃ vipākacittaṃ vattati, tāva nuppajjittheva nāmāti dassanatthametaṃ vuttaṃ. Yassa vā jhānassa vipākacittena te nibbattā, taṃ satasopi sahassasopi uppajjamānaṃ paṭhamacittameva. Vipākacittena pana visadisaṃ bhavanikantiyā āvajjanacittaṃ dutiyacittaṃ nāma. Taṃ sandhāyetaṃ vuttanti veditabbaṃ.
所谓清净终结之第二心，指的是第二生起之生活动心。若欲念于此续继心生起时，是否能够生起呢？此为说明，不生起。直至未被抹灭之果报心延续为止，所谓“不生起”即此义。何者由禅定中果报心所生起，那个心只能是第一心。如若为果报心，还须随顺清净生住本质，名为第二心。此义应当理解。
§44
44.Pacchimacittasamaṅgīnanti sabbapacchimena appaṭisandhikacittena samaṅgībhūtānaṃ khīṇāsavānaṃ. Avitakkaavicāraṃ pacchimacittanti rūpāvacarānaṃ dutiyajjhānikādicuticittavasena, arūpāvacarānañca catutthajjhānikacuticittavasenetaṃ vuttaṃ. Tesanti tesaṃ pacchimacittasamaṅgīādīnaṃ.
所谓与后续心同类，即指一切与后续无续继心同一的清净阿拉汉心。无思观照之后续心，是指色界第二禅以下的小心，以及无色界第四禅以下的小心。这些即与之后续心之类。
§79
79.Yassa kāyasaṅkhāro nirujjhati, tassa cittasaṅkhāro nirujjhatīti ettha niyamato kāyasaṅkhārassa cittasaṅkhārena saddhiṃ ekakkhaṇe nirujjhanato āmantāti paṭivacanaṃ dinnaṃ. Na cittasaṅkhārassa kāyasaṅkhārena saddhiṃ. Kiṃ kāraṇā? Cittasaṅkhāro hi kāyasaṅkhārena vināpi uppajjati ca nirujjhati ca. Kāyasaṅkhāro pana cittasamuṭṭhāno assāsapassāsavāto. Cittasamuṭṭhānarūpañca cittassa uppādakkhaṇe uppajjitvā yāva aññāni soḷasacittāni uppajjanti, tāva tiṭṭhati. Tesaṃ soḷasannaṃ sabbapacchimena saddhiṃ nirujjhatīti yena cittena saddhiṃ uppajjati, tato paṭṭhāya sattarasamena saddhiṃ nirujjhati. Na kassaci cittassa uppādakkhaṇe vā ṭhitikkhaṇe vā nirujjhati, nāpi ṭhitikkhaṇe vā bhaṅgakkhaṇe vā uppajjati. Esā cittasamuṭṭhānarūpassa dhammatāti niyamato cittasaṅkhārena saddhiṃ ekakkhaṇe nirujjhanato āmantāti vuttaṃ. Yaṃ pana vibhaṅgappakaraṇassa sīhaḷaṭṭhakathāyaṃ ‘‘cittasamuṭṭhānaṃ rūpaṃ sattarasamassa cittassa uppādakkhaṇe nirujjhatī’’ti vuttaṃ, taṃ imāya pāḷiyā virūjjhati. Aṭṭhakathāto ca pāḷiyeva balavatarāti pāḷiyaṃ vuttameva pamāṇaṃ.
谓身行蕴断尽，则心行蕴亦断尽，此处为说明，身行蕴与心行蕴同步在一瞬间断尽之义，而非说心行蕴必与身行蕴同步断尽。何以故？因心行蕴即使无身行蕴，也能生起和灭。身行蕴是心起时之生息呼吸。心之生起形态，乃为心起瞬间生起色相，当此期间有其他十六心起生起，心形态得以维持。待此十六俱灭，则心形态随之一同断灭。由此同步生起之心，继而依缘在十七心间同步灭尽。不论于心生起或停住时刻，不生或不灭。此乃心生起形态，依规定与心行蕴同步在一瞬断灭之义。此义于梵文与巴利文中有差异，此处按注疏所言，巴利文为准。
§128
128.Yassa kāyasaṅkhāro uppajjati, tassa vacīsaṅkhāro nirujjhatīti ettha yasmā kāyasaṅkhāro cittassa uppādakkhaṇe uppajjati, na ca tasmiṃ khaṇe vitakkavicārā nirujjhanti, tasmā noti paṭisedho katoti. Iminā nayamukhena sabbattha atthavinicchayo veditabbo. Pariññāvāro pākatikoyevāti.
128. 身行蕴起时，语行蕴便灭绝。此中理由乃因身行蕴于意识生起之瞬间现起，然于彼一瞬间内，思维与思虑并未断绝，故谓非断灭。以此为引导，理应普遍了知断灭之义。所谓「断灭」者，即是分明明了断尽之境。
Pavattivāravaṇṇanā. · 转起品释。
Saṅkhārayamakavaṇṇanā niṭṭhitā. · 行双论释毕。