Takkaraṇappakāro · Takkaraṇappakāro
Takkaraṇappakāro其作法的方式
Kena pakārena katoti ettha anantarapañhe vuttappakāreneva kato. Tathā hi ācariyo saṃyuttanikāyato
为何这样说呢？这里所说的「因即回应前问而作答」的方式，就是这样成就的。因正如《相应部》中说的那样。
‘‘Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;
「比库应当谨守戒律，具足智慧，调护身心；
Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭa’’nti –
应当热诚、精熟而勤勉，这样的比库能净除烦恼」——
Imaṃ gāthaṃ paṭhamaṃ dassetvā tattha padhānavasena vuttā sīlasamādhipaññāyo visuṃ visuṃ vitthārato vibhajitvā akāsi. Evaṃ kurumāno ca pañcahipi nikāyehi sīlasamādhipaññāpaṭisaṃyuttāni suttapadāni uddharitvā tesaṃ atthañca sīhaḷaṭṭhakathāhi bhāsāparivattanavasena dassetvā tāsu vuttāni sīhaḷikavatthūni ca vinicchaye ca pakāsesi. Visesato pana tasmiṃ kāle pākaṭā sakasamayaviruddhā samayantarā ca bahūsu ṭhānesu dassetvā sahetukaṃ paṭikkhittā. Kathaṃ?
先示现此首偈，并以此为纲，详细阐述戒、定、慧三学，层层展开，分别讲解。如此进行后，还依五部尼柯耶中与戒、定、慧相应经文，提出原文语句，并用锡兰注疏以通达易解的语言解释，阐明其义理。于斯所说内容上，依锡兰注所说及梳理，作了细致的分析。尤其是在此时，揭示诸多实务现况中同时出现的矛盾、对应与时间差异，并适当排遣因果关系。究竟该如何说明？
Tattha hi cariyāvaṇṇanāyaṃ ‘‘tatra purimā tāva tisso cariyā pubbāciṇṇanidānā dhātudosanidānā cāti ekacce vadanti. Pubbe kira iṭṭhappayogasubhakammabahulo rāgacarito hoti, saggā vā cavitvā idhūpapanno. Pubbe chedanavadhabandhanaverakammabahulo dosacarito hoti, nirayanāgayonīhi vā cavitvā idhūpapanno. Pubbe majjapānabahulo sutaparipucchāvihīno ca mohacarito hoti, tiracchānayoniyā vā cavitvā idhūpapannoti evaṃ pubbāciṇṇanidānāti vadanti. Dvinnaṃ pana dhātūnaṃ ussannattā puggalo mohacarito hoti pathavīdhātuyā ca āpodhātuyā ca. Itarāsaṃ dvinnaṃ ussannattā dosacarito. Sabbāsaṃ samattā pana rāgacaritoti. Dosesu ca semhādhiko rāgacarito hoti. Vātādhiko mohacarito. Semhādhiko vā mohacarito. Vātādhiko rāgacaritoti evaṃ dhātudosanidānāti vadantī’’ti ekaccevādaṃ dassetvā so ‘‘tattha yasmā pubbe iṭṭhappayogasubhakammabahulāpi saggā cavitvā idhūpapannāpi ca na sabbe rāgacaritāneva honti, na itare vā dosamohacaritā. Evaṃ dhātūnañca yathāvutteneva nayena ussadaniyamo nāma natthi. Dosaniyame ca rāgamohadvayameva vuttaṃ, tampi ca pubbāparaviruddhameva. Tasmā sabbametaṃ aparicchinnavacana’’nti paṭikkhitto. Taṃ paramatthamañjūsāya nāma visuddhimaggamahāṭīkāyaṃ ‘‘ekacceti upatissattheraṃ sandhāyāha, tena hi vimuttimagge tathā vutta’’ntiādinā vaṇṇitaṃ .
此处对修行生活的描画中，有记载称：「当中有三种过往生活为先行因：业力基础、烦恼根源，并云：有时前世聚集多善业，业力有情常乐欲行，从而生天；有时前世多施舍杀害等等恶业，于地狱或恶趣中受生；又有时多饮酒，无视戒洁，醉生梦死，被畜生畜形所生，这被称为‘前世因’。推而广之，两个因素高涨的人，所作恶业多由烦恼行为，有地界烦恼与水界烦恼；另一种则是两个因素高涨的人，所造恶业多由嗔恚行为。虽然皆已满足，但仍为欲行所驱使；在嗔恚方面，嗔盛则多欲行；醉酒方面，醉盛则多嗔行；醉盛时亦嗔行；嗔盛时亦醉行，如此称为烦恼根源。」此说中，其一说，有人指出虽然前世多善业、成天人者，但不全是由欲行行为构成，也非其他皆嗔恚醉酒行为。如此，两因的增长并无实际同理法则；在嗔恚的调节上说唯有欲与醉两者并存，这调节也与前述不相符。因而反驳说这一切皆属无明，言辞不周。针对该最终义理旨趣，在著名的《清净道大注》中有详述记载称：「据说有一长老名曰‘独特者’，依其而传释，在解脱道上是这样言说的。」