2. Parihānikathā · 2. 退失论义注
2. Parihānikathā二、退失之论
1. Vādayuttiparihānivaṇṇanā一、论议方法退失之解释
§239
239. Idāni parihānikathā hoti. Parihānidhammo aparihānidhammo, ‘‘dveme, bhikkhave, dhammā sekkhassa, bhikkhuno parihānāya saṃvattanti’’ (a. ni. 2.185), ‘‘pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno parihānāya saṃvattantī’’ti (a. ni. 5.149) evamādīni hi suttāni nissāya sammitiyā vajjiputtakā sabbatthivādino ekacce ca mahāsaṅghikā arahatopi parihāniṃ icchanti, tasmā te vā hontu aññeyeva vā, yesaṃ ayaṃ laddhi, tesaṃ laddhibhindanatthaṃ parihāyati arahā arahattāti pucchā sakavādissa. Tatra parihāyatīti dve parihāniyo pattaparihāni ca appattaparihāni ca. Tattha ‘‘dutiyampi kho āyasmā godhiko tamhā sāmayikāya cetovimuttiyā parihāyī’’ti (saṃ. ni. 1.159) ayaṃ pattaparihāni nāma. ‘‘Mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyī’’ti (ma. ni. 1.416-418) ayaṃ appattaparihāni. Tāsu idha pattaparihāni adhippetā. Tañhi sandhāya āmantāti paṭiññā paravādissa. Sakasamaye pana imaṃ pattaparihāniṃ nāma lokiyasamāpattiyāva icchanti, na arahattādīhi sāmaññaphalehi. Parasamayepi naṃ sabbasāmaññaphalesu sabbabhavesu sabbakālesu sabbesañca puggalānaṃ na icchanti. Taṃ pana tesaṃ laddhimattamevāti sabbaṃ laddhijālaṃ bhindituṃ puna sabbatthātiādinā nayena desanā vaḍḍhitā.
今当说破坏之事。所谓破坏之法与非破坏之法，《增支部·二篇·一八五经》中说：「两者，彼比库们，乃是比库修学时，发生破坏的法。」《增支部·五篇·一四九经》中又说：「五法，彼比库们，于已经解脱世间束缚的比库中，发生破坏的法。」诸如此类经文依此为依止。外道与辩师，乃至一部分大众部且有时连阿拉汉亦欲破坏，故无论他们为何人，此所得法位若生起破坏，阿拉汉必为比库问疑。所谓破坏，分为两种，即得受的破坏与非得受的破坏。经中所云：「再者，尊者哥底迦因现时心解脱而为破坏者」者，是得受之破坏。又云：「你们不该破坏世间人之普遍法」者，是非得受破坏。前者属得受破坏者，为正题，弟子以此为约束而受持。此得受的破坏者世俗所乐欲，不是阿拉汉等圣果所乐，且于他时、他果、他世一切众生无愿亦无欲。然其所得仅为破除所得之网，故此教法乃从断网之法中导说增长之理。
Tattha yasmā paravādī kamena parihāyitvā sotāpattiphale ṭhitassa arahato parihāniṃ na icchati, upariphalesu ṭhitasseva icchati. Yasmā ca rūpārūpabhavesu ṭhitassa na icchati, kammārāmatādīnaṃ pana parihāniyadhammānaṃ bhāvato kāmabhave ṭhitasseva icchati, tasmā ‘‘sabbatthā’’ti puṭṭho paṭikkhipati. Puna daḷhaṃ katvā puṭṭho kāmabhavaṃ sandhāya paṭijānāti. Sabbasmimpi hi kāmabhave parihānikarā kāmaguṇā atthi, tasmā tattha parihāyatīti tassa laddhi.
又云：因彼外道等以爱欲破坏已获，故对断见果位的阿拉汉不愿破坏，仅于其他果位的获证尚愿破坏。彼于色非色法界亦不欲破坏，唯于业所感之欲界法则愿破坏。故问曰：「是否处处？」我回答曰：不是。又详细调查后明白此问题是关于欲界。因欲界有害破坏之欲性，故谓破坏为彼所乐者所得之处。
Tatiyapucchāya parihānīti parihānikare dhamme pucchati. Tattha yasmā parihāni nāma kammārāmatādidhammā, visesato vā kāmarāgabyāpādā eva, te ca rūpārūpabhave natthi, tasmā ‘‘na heva’’nti paṭikkhepo paravādissa.
第三问：所谓破坏，是问对破坏法的对象。答曰，所谓破坏者，即业所感之法，特别是欲爱嗔恨诸法。此等于色非色界无此破坏法故，谓曰：不然，外道所言的破坏不成立。
Sabbadāti kālapucchā. Tattha paṭhamapañhe yonisomanasikārakāle aparihāyanato paṭikkhipati. Dutiye ayonisomanasikaroto rattibhāge vā divasabhāge vā sabbadā parihāyanato paṭijānāti. Tatiye parihānikaradhammasamāyoge sati muhuttameva parihāni nāma hoti, tato pubbe aparihīnassa pacchā parihīnassa ca parihāni nāma natthīti paṭikkhipati.
所谓一切是时间问题。第一问中，正当理性思惟期未入破坏故答不破坏。第二问中，非理性思惟及昼夜常居期内，普遍破坏故答有破坏。第三问中，当遇破坏事法初现时，即为破坏，早起者为破坏，后早之非破坏，故答不成立。
Sabbeva arahantoti pañhānaṃ paṭhamasmiṃ tikkhindriye sandhāya paṭikkhipati. Dutiyasmiṃ mudindriye sandhāya paṭijānāti. Tatiyasmimpi tikkhindriyāva adhippetā. Tesañhi sabbesampi parihāni na hotīti tassa laddhi.
关于所有阿拉汉的问答，第一问以三根调查而答不破坏；第二问以心根调查答有破坏；第三问又以三根为正题，然诸法皆无破坏故答不成立。
Seṭṭhiudāharaṇe paṭhamapucchā paravādissa, dutiyā sakavādissa. Tatrāyaṃ adhippāyo – yaṃ maṃ tumhe pucchatha – ‘‘arahā arahattā parihāyanto catūhi phalehi parihāyatī’’ti, tatra vo paṭipucchāmi – ‘‘catūhi satasahassehi seṭṭhī seṭṭhittaṃ karonto satasahassehi parihīne seṭṭhī seṭṭhittā parihīno hotī’’ti. Tato sakavādinā ekadesena parihāniṃ sandhāya ‘‘āmantā’’ti vutte sabbasāpateyyā parihīno hotīti pucchati. Tathā aparihīnattā sakavādī na hevāti vatvā atha naṃ ‘‘evameva arahāpi parihāyati ca. Na ca catūhi phalehī’’ti uppannaladdhikaṃ dutiyaṃ bhabbapañhaṃ pucchati. Paravādī seṭṭhino abhabbatāya niyamaṃ apassanto paṭijānitvā arahato catūhi phalehi parihānibhabbataṃ puṭṭho ‘‘niyato sambodhiparāyaṇo’’ti (a. ni. 3.87) vacanassa ayoniso atthaṃ gahetvā laddhiyaṃ ṭhito sotāpattiphalato parihāyituṃ abhabbataṃ sandhāya paṭikkhipati. Taṃ panassa laddhimattamevāti.
以富商为例，第一问由外道提起，第二问由比库提起。其中心意为——你们若问我，阿拉汉是否毁坏四圣果——我答曰：四圣果若由百万富商，富商之财失去百万，是否富商就失财？他们用十一条理由探讨破坏，皆说是出家者皆失戒。故阿拉汉反驳之曰：你们外道不知规则，不理解圣者以四圣果得净故不破坏。由于外道不识此理，说圣者有破坏者说，不断生疑。故教法以立理之法推破之，以使其彻明，说明此破坏是只能就所得处破坏，非破坏清净之果。
Ettāvatā vādayutti nāma niṭṭhitā hoti. · 至此，名为论议方法者已完成。
2. Ariyapuggalasaṃsandanaparihānivaṇṇanā二、圣者交往退失之解释
§240
240. Idāni ariyapuggalasaṃsandanā āraddhā. Tattha yasmā keci arahatova parihāniṃ icchanti, keci anāgāminopi, keci sakadāgāmissapi. Sotāpannassa pana sabbepi na icchantiyeva. Ye arahattā parihāyitvā anāgāmisakadāgāmibhāve ṭhitā, tesaṃ parihāniṃ icchanti, na itaresaṃ anāgāmisakadāgāmīnaṃ. Sotāpannassa pana tepi sabbathāpi na icchantiyeva, tasmā peyyālamukhena pucchā katā. Tattha tesaṃ laddhivasena paṭiññā ca paṭikkhepo ca veditabbā. ‘‘Parihāyati anāgāmī anāgāmiphalā’’ti hi pañhasmiṃ ye anāgāmino parihāniṃ na icchanti, tesaṃ vasena paṭikkhepo. Ye pakatianāgāmino vā arahattā parihāyitvā ṭhitaanāgāmino vā parihāniṃ icchanti, tesaṃ vasena paṭiññāti idamettha nayamukhaṃ. Tassānusārena sabbapeyyālā atthato veditabbā.
现今开始说明圣贤之人的分别。其间有些人渴望证得阿拉汉果，有些人渴望证得不可再来的果，有些人渴望证得一来果。但初果圣者对于诸果皆无渴望。那些已证得阿拉汉而抛弃余果，或已证不可再来或一来果的圣者，唯他们自己渴望这些果，无他不可再来及一来果圣者有此渴望。初果圣者于此三果恒无渴望，故此处以疑问问之。此当了知其获至足则生憎离之心，未获时则现渴求之心。『不可再来果圣者弃除不可再来果』，此语指向那些不可再来果圣者无渴望时则生离意。若是过往不可再来果圣者，或已证阿拉汉、仍存不可再来果渴望者，则此处说其存贪欲。依此，诸疑虑当实意分别审察。
§241
241. Yaṃ panettha ‘‘sotāpattiphalassa anantarā arahattaṃyeva sacchikarotī’’ti vuttaṃ, taṃ parihīnassa puna vāyamato arahattappattiṃ sandhāya vuttaṃ. Itaro sotāpattiphalānantaraṃ arahattassa abhāvā paṭikkhipati.
又云『初果圣者证得后紧随即证阿拉汉果』者，此语在断除贪欲后复作努力求取阿拉汉果，所说之义。若他初果圣者未证阿拉汉，则谓其无阿拉汉的出现。
§242
242. Tato paraṃ ‘‘parihāni nāmesā kilesappahānassa vā mandatāya bhaveyya, maggabhāvanādīnaṃ vā anadhimattatāya, saccānaṃ vā adassanenā’’ti evamādīnaṃ vasena anuyuñjituṃ kassa bahutarā kilesā pahīnātiādi vuttaṃ. Taṃ sabbaṃ uttānādhippāyameva suttānaṃ panattho āgamaṭṭhakathāsu vuttanayeneva veditabbo.
又次云『弃除名为烦恼断除之减弱，或因道之修习不精，或因真理之未见』等，依此复修乃多烦恼除尽之义。此诸说皆能于不同层级大意为证经律论注疏立论之法。
§262
262.Samayavimutto arahā arahattā parihāyatīti ettha mudindriyo samayavimutto, tikkhindriyo asamayavimuttoti tesaṃ laddhi. Sakasamaye pana avasippatto jhānalābhī samayavimutto, vasippatto jhānalābhī ceva sabbe ca ariyapuggalā ariye vimokkhe asamayavimuttāti sanniṭṭhānaṃ. So pana taṃ attano laddhiṃ gahetvā samayavimutto parihāyati, itaro na parihāyatī’’ti āha. Sesamettha uttānatthameva.
说到出离时果位圣者证阿拉汉果时，所说「出离者」是时间上的出离，「三根」是指「时间」与非时间之境界等三种，得此名。须知当证明同时获得禅定之出离者与无禅定出离者，及诸圣贤之正觉者皆是不同时际出离相应之圣人集合。以自身已得为准，出离有禅者为出离，即便他人则不能断言其出离禅定。
Ariyapuggalasaṃsandanaparihānivaṇṇanā. · 圣者交往退失之解释。
3. Suttasādhanaparihānivaṇṇanā三、经典证成退失之解释
§265
265. Idāni suttasādhanā hoti. Tattha uccāvacāti uttamahīnabhedato uccā ca avacā ca. Paṭipādāti paṭipadā. Samaṇena pakāsitāti buddhasamaṇena jotitā. Sukhāpaṭipadā hi khippābhiññā uccā. Dukkhāpaṭipadā dandhābhiññā avacā. Itarā dve ekenaṅgena uccā, ekena avacā. Paṭhamaṃ vuttā eva vā uccā, itaro tissopi avacā. Tāya cetāya uccāvacāya paṭipadāya na pāraṃ diguṇaṃ yanti, ekamaggena dvikkhattuṃ nibbānaṃ na gacchantīti attho. Kasmā? Yena maggena ye kilesā pahīnā, tena tesaṃ puna appahātabbato. Etena parihānidhammābhāvaṃ dīpeti. Nayidaṃ ekaguṇaṃ mutanti tañca idaṃ pāraṃ ekavāraṃyeva phusanārahaṃ na hoti. Kasmā? Ekena maggena sabbakilesānaṃ appahānato. Etena ekamaggeneva arahattābhāvaṃ dīpeti.
现今说到经文修学。此中大致分上劣下劣，上为优，下为劣。修习一作践行，强调佛及出家圣人昭显修道之义。快乐修习速得三慧属优，苦行修习苦获三慧属劣。其余情形一面优，另一面劣。第一种称为优，其他三种为劣。思维勤奋者，其心思想远超两倍，但单一路径难以多次抵达涅槃。为何？因由此道中烦恼皆已断尽，故而后续非进一步断除。此说明断除性质不再重覆累积。此谓单一圣道不变，亦不能多次再触，理在此。缘何？因以单一道断尽一切烦恼，故以单一路径显现无阿拉汉之义。
Atthi chinnassa chediyanti chinnassa kilesavaṭṭassa puna chinditabbaṃ kiñci atthīti pucchati. Itaro tikkhindriyaṃ sandhāya paṭikkhipitvā puna puṭṭho mudindriyaṃ sandhāya paṭijānāti. Sakavādī suttaṃ āharitvā natthibhāvaṃ dasseti. Tattha oghapāsoti kilesogho ceva kilesapāso ca.
有人问断尽者断尽之物可否再断呢？他人以三根非断定见解予以反对，论断必须再断。以善见者引经表明不该如此。此中所谓大水为烦恼之洪流，即烦恼之缰绳与束缚也。
§266
266.Katassa paṭicayoti bhāvitassa maggassa puna bhāvanā. Idhāpi paṭikkhepapaṭijānanāni purimanayeneva veditabbāni.
266. 所谓「依止」是指修习之道的继续精进的培养。即使是暂时放弃而后重新认识，亦当依前次的断舍认知而知之。
§267
267.Parihānāya saṃvattantīti paravādinā ābhate sutte pañca dhammā appattaparihānāya ceva lokiyasamāpattiparihānāya ca saṃvattanti. So pana pattassa arahattaphalassa parihānāya sallakkheti. Teneva atthi arahato kammārāmatāti āha. Itaropi asamayavimuttaṃ sandhāya paṭikkhipitvā itaraṃ sandhāya paṭijānāti. Kāmarāgavasena vā pavattamānaṃ taṃ paṭikkhipitvā itarathā pavattamānaṃ paṭijānāti. Rāgādīnaṃ pana atthitaṃ puṭṭho paṭijānituṃ na sakkoti.
267. 「义灭」指的是他所依止的对治。经中说有五法在善恶不善的灭除及世俗果报的灭除上生起。此义是针对已得阿拉汉果的人果报灭除的特征。正因此，有云「阿拉汉即是业舍」，是示其义。如他者对未同时得解脱之念，或于一个念断舍而对另一念又认识。比如因贪欲烦恼之慢而放弃此念，却于他处认为有念存在。关于贪等烦恼，即使被提起也不能真的了知其义。
§268
268.Kiṃ pariyuṭṭhitoti kena pariyuṭṭhito anubaddho ajjhotthato vā hutvāti attho. Anusayapucchāyapi tikkhindriyamudindriyavaseneva paṭikkhepapaṭijānanāni veditabbāni. Kalyāṇānusayoti vacanamattasāmaññena vā paṭijānāti. Rāgo upacayaṃ gacchatīti bhāvanāya pahīnaṃ sandhāyāha. Parato dosamohesupi eseva nayo. Sakkāyadiṭṭhiādīnaṃ pana dassanena pahīnattā upacayaṃ na icchati. Sesaṃ sabbattha uttānatthamevāti.
268. 所谓「流转」者，是指什么被流转？此义涵盖其所属及旁边之流转状态。关于习气之问答，亦须了解以三根门为依据的暫时放弃与重新认识。所谓善习气，即言语上或一般上识别之。贪为增长，是指因修习而废止之念。瞋恚和痴等亦同理。对于我见等见解既已断除，则不欲增长。其余皆在各处皆求上升之义。
Suttasādhanā. · 经证。
Parihānikathā niṭṭhitā. · 关于退失的论述已结束。