10. Indriyayamakaṃ · 10. 根双论义注
10. Indriyayamakaṃ十、根双论
Idāni tesaññeva mūlayamake desitānaṃ kusalādidhammānaṃ labbhamānavasena ekadesaṃ saṃgaṇhitvā dhammayamakānantaraṃ desitassa indriyayamakassa vaṇṇanā hoti. Tattha khandhayamakādīsu vuttanayeneva pāḷivavatthānaṃ veditabbaṃ. Idhāpi hi paṇṇattivārādayo tayo mahāvārā avasesā antaravārā ca saddhiṃ kālappabhedādīhi khandhayamakādīsu āgatasadisāva. Indriyānaṃ pana bahutāya dhātuyamakatopi bahutarāni yamakāni honti. Yathā pana heṭṭhā puggalavārādīsu cakkhāyatanacakkhudhātumūlake naye cakkhāyatanacakkhudhātūhi saddhiṃ jivhāyatanakāyāyatanāni na yojitāni. Jivhāyatanakāyāyatanamūlakāni ca yamakāneva na gahitāni, tathā idhāpi cakkhundriyamūlake naye jivhindriyakāyindriyāni na yojitāni, jivhindriyakāyindriyamūlakāni ca yamakāneva na gahitāni. Tesaṃ aggahaṇe kāraṇaṃ tattha vuttanayeneva veditabbaṃ. Manindriyaṃ pana yathā cakkhundriyādimūlakehi tatheva itthindriyādimūlakehipi saddhiṃ yasmā yojanaṃ gacchati, tasmā nikkhittapaṭipāṭiyā ayojetvā sabbehipi cakkhundriyamūlakādīhi saddhiṃ pariyosāne yojitanti veditabbaṃ. Cakkhundriyena saddhiṃ itthindriyapurisindriyajīvitindriyāni yojitāni sukhindriyadukkhindriyadomanassindriyāni paṭisandhiyaṃ natthīti na gahitāni. Somanassindriyaupekkhindriyāni paṭisandhiyaṃ uppattisabbhāvato gahitāni. Tathā saddhindriyādīni pañca. Lokuttarāni tīṇi paṭisandhiyaṃ abhāveneva na gahitāni. Iti yāni gahitāni, tesaṃ vasenettha cakkhundriyamūlake naye yamakagaṇanā veditabbā. Yathā cettha, evaṃ sabbattha. Yāni pana na gahitāni, tesaṃ vasena yamakāni na gaṇetabbāni. Gaṇentena vā moghapucchāvasena gaṇetabbānīti evaṃ tāva sabbavāresu pāḷivavatthānameva veditabbaṃ.
现在，将那些只包括良善等性质的根本主题集合起来，作为一个整体，统摄为一个部类，作为以法相关系为基础的对已宣讲的感官双重性质的详细解说。其中，在诸蕴等部类中所说，即应了巴利语原义而知。况且言语类的分类，有三大类别，即大类、余类和中间类等，因时令与部类等不同，这些类都是齐集于诸蕴等部类中。感官虽然只有少数根本要素，但却具有更多的成双对应。例如，在人根类别中，眼根与眼识为根基，虽为一相，却与舌根、身根等分别存在而不相互联结；舌根、身根及其根基亦成双而未结合。因此他们的归纳原因，依所说理义应当知晓。再者，心根与眼根等根基，如同与女性根基等根基也相应结合，因之从有到灭的次第而不杂不乱，都整体联结于眼根诸根基一体。因此，眼根与女性根、男子根、生命根虽结作一体，但快乐根、苦痛根、忧愁根彼此缺乏对接结合。唯有忧愁根、平等根自然而然地构成了相互对接的整体。如此，五根以相应方式联合，而三界之外的三种则无对接结合，自然不互结。由此联结者，因其性质限度，依眼根为基的对立关系应当细数。依是理，诸处皆然。反之，不结合者，依其性质则不应成双统计。即便计数，也应以空尾巴式计数法计其数目，凡此种种，则以巴利语原义为据而知之。
Pavattivāravaṇṇanā转起品解释
§1-86
1-86. Atthavinicchaye panettha idaṃ nayamukhaṃ – sacakkhukānaṃ na itthīnanti brahmapārisajjādīnañceva rūpīnaṃ purisanapuṃsakānañca vasena vuttaṃ. Tesañhi itthindriyaṃ nuppajjati. Sacakkhukānaṃ na purisānanti rūpībrahmānañceva itthinapuṃsakānañca vasena vuttaṃ. Tesañhi purisindriyaṃ nuppajjati. Acakkhukānaṃ upapajjantānaṃ tesaṃ jīvitindriyaṃ uppajjatīti ekavokāracatuvokārakāmadhātusatte sandhāya vuttaṃ. Sacakkhukānaṃ vinā somanassenāti upekkhāsahagatānaṃ catunnaṃ mahāvipākapaṭisandhīnaṃ vasena vuttaṃ. Sacakkhukānaṃ vinā upekkhāyāti somanassasahagatapaṭisandhikānaṃ vasena vuttaṃ. Upekkhāya acakkhukānanti ahetukapaṭisandhivasena vuttaṃ. Ahetukānanti ahetukapaṭisandhicittena saddhiṃ saddhindriyādīnaṃ abhāvato vuttaṃ. Tattha hi ekanteneva saddhāsatipaññāyo natthi. Samādhivīriyāni pana indriyappattāni na honti. Sahetukānaṃ acakkhukānanti gabbhaseyyakavasena ceva arūpīvasena ca vuttaṃ. Añño hi sahetuko acakkhuko nāma natthi. Sacakkhukānaṃ ahetukānanti apāye opapātikavasena vuttaṃ. Sacakkhukānaṃ ñāṇavippayuttānanti kāmadhātuyaṃ duhetukapaṭisandhikānaṃ vasena vuttaṃ. Sacakkhukānaṃ ñāṇasampayuttānanti rūpībrahmāno ceva kāmāvacaradevamanusse ca sandhāya vuttaṃ. Ñāṇasampayuttānaṃ acakkhukānanti arūpino ca tihetukagabbhaseyyake ca sandhāya vuttaṃ.
1-86节的意义辨析在此主要为对三个原则的论述——首先，眼根不生女性根，婆罗门等以形相为本的男女相续亦呈现这种状况，此处即指女性根不生。其次，眼根不生男性根，色界婆罗门及男女相续亦然，此为男性根不生。第三，非眼根所生生命根，根据七大元素中的一、二、四元素归结而成。没有眼根则无忧愁根，忧愁根代表放弃的四重大果报思想，故以此为根据。没有眼根则指无忧愁根对应的缘起无明。忧愁根无眼即是无因之缘起。无因缘起即代表根本双重的缺失。因无有坚定的信心、正念与智慧，故无止境般的精进及内心平静。无因之眼根即指胎内状态下无形界或无色界存在的缘由。不存在有因的非眼根者。无因的眼根即指地狱等恶趣生起的条件。所谓知识退失的眼根，是指依恋欲界诸种属于有因缘起者。所谓知识具足的眼根，是指依恋色界婆罗门及天人诸界的境界。知识具足而非眼根，即指无色界及三级胎内状态。因此，上述对眼根各条件的阐述，是基于这一理念而提出的。
§190
190. Jīvitindriyamūlake vinā somanassena upapajjantānanti dvepi jīvitindriyāni sandhāya vuttaṃ. Pavattesomanassavippayuttacittassa uppādakkhaṇeti arūpajīvitindriyaṃ sandhāya vuttaṃ. Iminā nayena sabbatthāpi paṭisandhipavattivasena jīvitindriyayojanā veditabbā. Somanassindriyādimūlakesupi paṭisandhipavattivasenevattho gahetabbo. Paṭilomanaye pana nirodhavāre ca etesañceva aññesañca dhammānaṃ yathālābhavasena cutipaṭisandhipavattesu tīsupi anuppādanirodhā veditabbā.
190节论述了以生命根为基础而无忧愁根时，二者相续之理。解说中以忧愁根缺失而心起时刻作为无形界中生命根相续的依据。藉此观点，普遍论证应知生命根的相续联结法。忧愁根等为根基者，在有相续的意义上应被接纳。由此次序反转断灭时，亦当认识这诸法依照其各自方式在终末相续中不生不灭。
§281
281. Anāgatavāre eteneva bhāvenāti etena purisabhāveneva, antarā itthibhāvaṃ anāpajjitvā purisapaṭisandhiggahaṇenevāti attho. Katici bhave dassetvā parinibbāyissantīti katici paṭisandhiyo gahetvā itthibhāvaṃ appatvāva parinibbāyissantīti attho. Dutiyapucchāyapi eseva nayo.
281节关于未来生起的论述指出，此思想为以人的本质而生，亦即中间指的是不发生女性本性的情况，而以人类相续的接受为本意。换言之，有些存在显现出若干阶段将达成涅槃，某些相续发生而女性本性未起，仍然能达至涅槃。此义亦适用于第二问。
§361
361. Paccuppannena atītavāre suddhāvāsānaṃ upapatticittassa bhaṅgakkhaṇe manindriyañca nuppajjitthāti cittayamake viya uppādakkhaṇātikkamavasena atthaṃ aggahetvā tasmiṃ bhave anuppannapubbavasena gahetabboti. Iminā nayamukhena sabbasmimpi pavattivāre atthavinicchayo veditabbo.
361节说明了现生与过去生命中，纯净法门于心相破坏时，生命根与心同时不生的缘由。如同心识产生时超越无生之时理一样，在此境界中，应整体适用此理判别事理成败。由此见解，掌握所有发生过程的意义与辨析。
Pavattivāravaṇṇanā. · 转起品解释。
Pariññāvāravaṇṇanā遍知品解释
§435-482
435-482. Pariññāvāre pana cakkhumūlakādīsu ekameva cakkhusotayamakaṃ dassitaṃ. Yasmā pana sesānipi lokiyaabyākatāni ceva lokiyaabyākatamissakāni ca pariññeyyāneva, tasmā tāni anupadiṭṭhānipi imināva dassitāni honti. Yasmā pana akusalaṃ ekantato pahātabbameva, ekantaṃ kusalaṃ bhāvetabbameva, lokuttarābyākataṃ sacchikātabbaṃ, tasmā ‘‘domanassindriyaṃ pajahatī’’ti ‘‘anaññātaññassāmītindriyaṃ bhāvetī’’ti ‘‘aññātāvindriyaṃ sacchikarotī’’ti vuttaṃ. Aññindriyaṃ pana bhāvetabbampi atthi sacchikātabbampi, taṃ bhāvanāvaseneva gahitaṃ. Tattha dve puggalāti sakadāgāmimaggasamaṅgī ca, arahattamaggasamaṅgī ca. Tesu eko samucchindituṃ asamatthattā domanassindriyaṃ na pajahati nāma. Eko pahīnadosattā cakkhundriyaṃ na parijānātīti anuppādaṃ āpādetuṃ asamatthatāya na parijānāti. Iminā nayena sabbavissajjanesu attho veditabboti.
435-482节中，于解脱智慧中专论眼根为基础者唯有眼根与耳根双重。因为其余虽属世间闻见等分别，亦出现于解脱所说境界中，故本节所说也包括未详细述及者。鉴于恶业应除，善法应培养，超越世间解说已为必然境界，故言“弃除忧愁根”、“修习无知忧愁根”、“已知根得证”等教诲。虽有其他根当修，已知根之修最为关键。其更深者有两类人：一种是只走一次解脱道者，另一种是对应阿拉汉道者。其中一类难以断除忧愁根，另一类难知眼根，致使无法断灭生起。由此根本教理于诸法散弃中之意义宜悉心体认。
Pariññāvāravaṇṇanā. · 遍知品解释。
Indriyayamakavaṇṇanā niṭṭhitā. · 根双论解释结束。
Nigamanakathā结语之论
Ettāvatā ca –
如是程度，且此程度者——
Yassovāde ṭhatvā, niṭṭhitakiccassa kiccasampanno;
于言说坚定者，已完成既定之事；
Yuvatijanopi atīto, suvihitaniyamo yamassāṇaṃ.
即使是年轻一代的过往，也规制良善，约束其行为。
Devaparisāya majjhe, devapure sabbadevadevena;
于天众会中，于天城，所有天人所聚之处，
Yamakaṃ nāma pakāsitaṃ, yamāmalalomena yaṃ tena.
所谓二者，显现之事，彼以内心纯净为准绳。
Pāḷivavatthānavidhiṃ, pucchāvissajjane ca atthanayaṃ;
关于巴利文词义之源出处，及对疑问者的释义详解。
Dassetuṃ āraddhā, yamakaaṭṭhakathā mayā tassa.
我开始为此作双重注释。
Sā subahuantarāye, lokamhi yathā anantarāyena;
此处障碍甚大，如同世间的无间断障碍一般；
Ayamajja pañcamattehi, tantiyā bhāṇavārehi.
此即以五条线索五种细绳相系而为说法。
Niṭṭhaṃ pattā evaṃ, niṭṭhānaṃ pāpuṇantu sabbepi;
如是完成，希望诸法皆得圆满终结；
Hitasukhanibbattikarā, manorathā sabbasattānanti.
此是能生起有益与安乐之事，所有众生所愿之所成就也。
Yamakappakaraṇa-aṭṭhakathā niṭṭhitā. · 《双论》注释结束。
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