Abhidhammaṭṭhakathākaraṇaṃ · Abhidhammaṭṭhakathākaraṇaṃ
Abhidhammaṭṭhakathākaraṇaṃ阿毗达摩注疏之造作
Aṭṭhasāliniṃ pana sammohavinodaniñca dhātukathādipañcapakaraṇassa aṭṭhakathañcāti tisso abhidhammaṭṭhakathāyo attanā sadisanāmena sotatthakīganthakārakena buddhaghosabhikkhunā āyācito akāsi. Vuttañhetaṃ tāsu –
《八卷义疏》以及《断惑释》、《五法门论》等，连同诸法相类章节的八卷义疏，是三种阿毗达摩义疏。该书由比库佛音，以其同类之名义，担任经文解释者委托撰写。起初关于这些书中所说的，有如下论述——
‘‘Visuddhācārasīlena, nipuṇāmalabuddhinā;
“以清净之行为规范，具足圆满的智慧与悟性；
Bhikkhunā buddhaghosena, sakkaccaṃ abhiyācito’’ti ca.
由比库佛音亲自请求，实为必经之事。”
‘‘Buddhaghosoti garūhi gahitanāmadheyyena therena katā
“称佛音者，是以尊者佛音之名义所著，由长老所作。
Ayaṃ aṭṭhasālinī nāma dhammasaṅgahaṭṭhakathā’’ti ca.
此即名为《八卷义疏》的法集注释。”
‘‘Atthappakāsanatthaṃ, tassāhaṃ yācito ṭhitaguṇena;
“为明了义理，故我依据其坚实的品质，请求著述。”
Yatinā adandhagatinā, subuddhinā buddhaghosena.
勤奋者、非堕落者、智慧通达者佛音所作。
Yaṃ ārabhiṃ racayituṃ, aṭṭhakathaṃ sunipuṇesu atthesu;
此即为从事著述八解注疏，以备诸善解者之所用。
Sammohavinodanato, sammohavinodaniṃ nāmā’’ti ca.
名曰『断惑注』或称『断惑者』，即意指破除迷惑，断除无明故。
‘‘Buddhaghosoti garūhi gahitanāmadheyyena therena katā
谓由尊敬之长老——佛音所作，名号亦相应加以恭敬。
Ayaṃ sammohavinodanī nāma vibhaṅgaṭṭhakathā’’ti ca.
此乃名为断惑注的分别别解注释。
Imāsu pana tīsu pañcapakaraṇaṭṭhakathāya nāmaviseso natthi āyācako ca na pakāsito, kevalaṃ attano saddhāya eva sañcoditena ācariyabuddhaghosena sā katā viya dissati. Vuttañhetaṃ tassā nigamane –
但于此三部五类注疏中，未有名称区别，且请求者亦无宣示，唯由奉其信心而励行者佛音所作，方显如此。其著作开示文中宣说曰——
‘‘Kusalādidhammabhedaṃ, nissāya nayehi vividhagaṇanehi;
『善法之分别』者，依止诸种类别分类排列，
Vitthārento sattama-mabhidhammappakaraṇaṃ satthā.
说明第七法门的阿毗达摩论著，佛世尊所揭示。
Suvihitasanniṭṭhāno, paṭṭhānaṃ nāma yaṃ pakāsesi;
其所彰显者，名为完整具足之法集，
Saddhāya samāraddhā, yā aṭṭhakathā mayā tassāti ca.
我以信心专心制作此注疏。
‘‘Ettāvatā
『就此而言』
Sattappakaraṇaṃ nātho, abhidhammamadesayi;
佛陀导师讲说七法门之阿毗达摩。
Devātidevo devānaṃ, devalokamhi yaṃ pure;
天上诸天之王，于天界中曾为王者；
Tassa aṭṭhakathā esā, sakalassāpi niṭṭhitā’’ti ca.
此即此处之注疏，亦为一切之完备注疏。
‘‘Buddhaghosoti garūhi gahitanāmadheyyena therena katā
谓之佛音者，是由尊长长老佛音以其所取名义所作；
Ayaṃ sakalassapi abhidhammapiṭakassa aṭṭhakathā’’ti ca.
此亦为一切阿毗达摩藏经之注疏。
Ekacce pana ādhunikā therā ‘‘abhidhammaṭṭhakathāyo ācariyabuddhaghosena yācito saṅghapālabuddhamittajotipālādīnaṃ aññataro thero akāsī’’ti vadanti. Ayañca nesaṃ vicāraṇā, aṭṭhasālinīsammohavinodanīsu ‘‘tā buddhaghosena yācito akāsī’’ti ganthakārena vuttaṃ. Tena ñāyati ‘‘takkārako añño, ācariyabuddhaghoso pana tāsu yācakapuggaloyevā’’ti. Āgamaṭṭhakathāsu ca ācariyabuddhaghosena –
但今有些当代长老言：“阿毗达摩注疏乃受长老佛音老师所乞求者，乃僧团守护者、弟子师友及守护光明者等中某一长老阿卡西所作。”对此亦有解说，于《义释集》及“惑逸解脱”中载有：“阿卡西者，乃由佛音受到乞求者也”，以此歌者载之。由此明知“作者非佛音长老，佛音长老乃其中一乞求者”。于《阿含注疏》中亦云佛音长老——
‘‘Sīlakathā dhutadhammā, kammaṭṭhānāni ceva sabbāni…pe…
“戒律说法，其善法门一切业处诸法……」
Iti pana sabbaṃ yasmā, visuddhimagge mayā suparisuddhaṃ;
因此，因为一切皆已由我以最纯净之法显现于净道，
Vuttaṃ tasmā bhiyyo, na taṃ idha vicārayissāmī’’ti –
所以说：我更不会在此反复探讨此事——
Evaṃ sīlakathādīnaṃ attanā eva visuddhimagge vuttabhāvo mayātipadena pakāsito. Aṭṭhasāliniyaṃ pana –
就这样，像戒律等内容自身清净道上已被我以过度用词阐明清楚。至于《八颂经注》说——
‘‘Kammaṭṭhānāni sabbāni, cariyābhiññā vipassanā;
"一切业处，行为通达，内观观察；
Visuddhimagge panidaṃ, yasmā sabbaṃ pakāsita’’nti –
此皆为净道，因为一切现已阐明"——
Evaṃ mayāti kattupadena vinā vuttaṃ. Tenāpi ñāyati ‘‘visuddhimaggakārako añño, abhidhammaṭṭhakathākārako añño’’ti. Kiñcāpi abhidhammaṭṭhakathāsu abhiyācako buddhaghoso bhikkhunāti ca yatināti ca imeheva sāmaññaguṇapadehi vutto na therenāti sagāravaguṇapadena, tathāpi so ‘‘visuddhācārasīlena nipuṇāmalabuddhinā’’ti ca, ‘‘adandhagatinā subuddhinā’’ti ca imehi adhikaguṇapadehi thomitattā ‘‘visuddhimaggādikārako ācariyabuddhaghosoyevā’’ti sakkā gahetuṃ. So hi upasampannakālatoyeva paṭṭhāya ganthakovido pariyattivisāradaguṇasampanno, tasmiñca kāle ūnadasavasso bhaveyya, tasmā therenāti na vuttoti sakkā gahetunti.
此处是我未以第一人称而说的。就此尚产生异说，谓“净道之作者为他人，阿毗达摩注释作者为他人”。且在阿毗达摩注释中称佛音为求进者、比库和修行者，皆用此般通用美称，不称其为长老。虽如此，他又称“精通清净戒行、智慧圆满”，称“无颠倒见的善慧”，以上更高称号以著作优异者致敬，因此称他为“净道等著作之作者即佛音教师长老”。他在得戒时就已是掌握典籍、著述精通、品性俱备者，假设他能活九十年，则可称为长老，这便是将他称为长老的理由。
Taṃ pana tesaṃ ativicāraṇamattameva. Na hi ācariyabuddhaghosatthero ‘‘tasmiṃ kāle ūnadasavasso’’ti sakkā gahetuṃ, visuddhimagganigamanepi ‘‘buddhaghosoti garūhi gahitanāmadheyyena therenā’’ti vacanato, na ca ‘‘visuddhācārasīlena, nipuṇāmalabuddhinā’’ti vā, ‘‘adandhagatinā subuddhinā’’ti vā ettakeheva dvīhi dvīhi guṇapadehi thomanena suthomito hoti, aññadatthu ‘‘nippabhīkatakhajjoto samudeti divākaro’’ti thomanaṃ viya hoti. Nanu ācariyena attano ganthanigamanesu –
然而，这些论述不过是过度推敲的结果。因为老师佛音长老不可能说“当时三十岁”这种话，也不可能在《净道指南》中说“那位长老以尊贵的名号‘佛音’承受此名”，也不是说“以清净戒行为、娴熟智慧”为凭，也不是说“以不动恶趣、贤明慧解”为凭，只以这两种品德用称赞盛誉来表述，哪怕换个别处，用“无畏炸裂之光似旭日东升”的盛赞，也不过如此。难道老师会在他所编著的论著中——
‘‘Paramavisuddhasaddhābaddhivīriyapaṭimaṇḍitena sīlācārajjavamaddavādiguṇasamudayasamuditena sakasamayasamayantaragahanajjhogāhaṇasamatthena paññāveyyattiyasamannāgatena tipiṭakapariyattibhede sāṭṭhakathe satthusāsane appaṭihatañāṇappabhāvena mahāveyyākaraṇenā’’tiādinā –
“以至纯净的信心为根基，坚定不移的精进，戒行如刚烈之火，温和而具各善根品质如生长之莲，有时深入揭示，配合智慧如探照明灯，三藏教义的诠释，明彻阐发解脱之智，以巨著精详之笔记述”诸般方面——
Attano anucchavikāni guṇapadāni pakāsitāni, soyeva ca porāṇasīhaḷaṭṭhakathāyo saṅkhipitvā abhinavasaṅgahaṭṭhakathānaṃ ādikattā pubbaṅgamo, aññe pana abhinavaṭṭhakathākārā tasseva anuvattitvā avasesamekaṃ vā dve vā aṭṭhakathāyo akaṃsu. Abhidhammaṭṭhakathāsu ca yo yo attho visuddhimagge vutto, so so yathānuppattaṭṭhāne tato gahetvā tatheva vutto. Visesato pana paṭiccasamuppādavibhaṅgakhandhāyatanadhātusaccavibhaṅgavaṇṇanāsu jhānakathāvaṇṇanāsu ca ayamattho ativiya pākaṭo, yopi ca tattha appako katipayamatto visuddhimaggena visadiso saṃvaṇṇanābhedo dissati, sopi ābhidhammikānaṃ matānusārena yathā porāṇaṭṭhakathāyaṃ vutto, tatheva vuttoti veditabbo. Yathā ca aṭṭhasāliniyaṃ samantapāsādikāya vinayaṭṭhakathāya atideso dissati , tatheva samantapāsādikāyampi aṭṭhasāliniyā atideso dissateva . Yadi ca aṭṭhasālinī aññena katā bhaveyya, kathaṃ tāsu aññamaññātideso sakkā kātuṃ. Tasmā abhidhammaṭṭhakathāsu abhiyācako buddhaghoso ācariyena samānanāmo cūḷabuddhaghosoti yāvajjatanā ācariyaparamparāya gahito sotatthakīganthakārako aññoyeva, na ācariyamahābuddhaghosatthero. Teneva tattha vuttaṃ ‘‘bhikkhunā’’ti ca ‘‘yatinā’’ti ca.
清晰阐示自己的论断品德，而正如从前史料辑成的古老锡兰注释，他依此为开端，撰写新的汇纂注释起首章节；而后其他新注释作者依循之，最终完成一、两部注释著作。至于论藏注释中，凡所涉及净道指南所述境义，皆根据实际所应立场，分别承袭而述。特别是关于缘起、五蕴、六处、界、谛的细分解说，以及禅定描述，义理极为明显。即便其中亦有部分简略，依据净道指南的详尽阐释，明显呈现晦明分明的区别，这也应理解为符合阿毗达摩学派的观点，正如古老注释所述而不失其义。又如附属戒律注释《八支论》全都明显指涉律藏注释《八支论》；若《八支论》注释通由他人编撰，何以互相照应起见有明确指代？因此，在论藏注释中，称作请教佛音老师的乃是名为小佛音的师者，传受由来相继完整，非为大佛音长老本人。并且在那里提到“比库”或“修行者”的字句。
Yadi pana ettakena niṭṭhaṃ na gaccheyya, evampi vicāretabbaṃ – kinnu kho saṅghapālādayo therā visuddhimaggādīnaṃ karaṇatthāya ācariyabuddhaghosattheraṃ āyācamānā attanā samatthataroti saddahantā āyācanti udāhu asaddahantāti? Saddahantāyeva āyācantīti pākaṭoyevāyamattho. Tathā ca sati ācariyabuddhaghosatthero sayaṃ aññehi samatthatarova samāno kasmā aññaṃ āyāceyya. Na hi saddhāsampannassa thāmasampannassa yobbanasampannassa ācariyassa sundarataraṃ abhidhammaṭṭhakathaṃ kātuṃ bhāriyaṃ bhavissati. Abhidhammaṭṭhakathāsu ca vuttavacanāni visuddhimaggaāgamaṭṭhakathāsu vuttasaṃvaṇṇanāvacanehi ekākārāneva honti. Yadi ca abhidhammaṭṭhakathaṃ añño kareyya, kathamapi tāhi vacanākārassa visadisatā bhaveyya eva. Etāsaṃ nigamane ca dassitena ‘‘buddhaghosoti garūhi gahitanāmadheyyena therena katā’’ti vacanena ‘‘ācariyabuddhaghosena katā’’tveva pākaṭā honti, na aññenāti. Yepi ‘‘aññena katā’’ti vadanti, tepi ‘‘iminā nāma therenā’’ti ekaṃsato dassetuṃ na sakkonti, tathā dassetuñca lesamattampi sādhakavacanaṃ na dissati. Tasmā abhidhammaṭṭhakathāyopi idāni ācariyehi cūḷabuddhaghosoti voharitena buddhaghosena nāma bhikkhunāyācito visuddhimaggavinayāgamaṭṭhakathānaṃ kārako ācariyamahābuddhaghosattheroyeva akāsīti niṭṭhamettha gantabbanti.
若如此未尽完善，则还应思考——现今僧主长老们为净道指南等的编写请教佛音老师者，信心之所以坚定，是因为佛音老师以自身之能力能胜任乎？若能信赖，则这就是他们请求请教的原因，意思非常明确。况且佛音老师自身对他人也尚称能胜任，何必另请他人？毕竟具足信心、经验与年龄的师者，不会委托更年轻且缺乏资历的人承担难以承担的重责。在论藏注释中记载的话语，和净道指南相应注释中同样出现的说法基本一致。若另有人编写论藏注释，又怎能有如此匹配的清晰明白？由此可知，论藏注释承认是“佛音老师”之所作，而非他人。如果有人说“他人所作”，亦不能独立证明“即这位长老名叫佛音”，甚至无法断定是善意说法。因此如今论藏注释中，请求称呼老师为小佛音的，比库被请教，为净道指南、律藏注释而作的论著的作者，正是佛音老师本人，故此不容疑惑，应当确认这点。
Yaṃ pana mahāvaṃse ‘‘ācariyabuddhaghoso sīhaḷadīpāgamanato pubbe jambudīpe vasanakāleyeva aṭṭhasāliniṃ akāsī’’ti adhippāyena –
至于《大史》云“老师佛音来自锡兰岛之前的任那耶陀洲时，即已撰写《八支论》”，这是
§225
225. ‘‘Dhammasaṅgaṇiyākāsi, kacchaṃ so aṭṭhasālini’’nti –
225. “法集编纂，他亦作八支论”——
Vuttaṃ, taṃ idāni dissamānāya aṭṭhasāliniyā na sameti. Tattha hi ganthārambheyeva visuddhimaggaṃ atidisitvā pacchāpi so ca, samantapāsādikā ca bahūsu ṭhānesu atidisīyanti. Tasmā tassā ācariyena sīhaḷadīpaṃ patvā visuddhimaggañceva samantapāsādikañca katvā pacchāyeva katabhāvo ativiya pākaṭoti.
所说者，此时目之为显之经文集，未必能被八藏持者会合，即集成一处者也。因缘于论书开端中，已通达清净之道，且其后此理益彰显，于诸处所增显无量。是以由彼师承，譬如狮子自锡兰岛降临，同时成就清净之道，并于诸处遍显，继后成已，显著非常明白乎。