5. 根分别
15. 根分别
5. Indriyavibhaṅgo
1一、论母分别的注释
1. Abhidhammabhājanīyavaṇṇanā
219“眼门发生”是指以眼门为因。所谓“眼门者”，是指在此门中生起的心与心所。因为它们以该门为生起的处所，故称“眼门者”。难道不是也以该门为依处而行使根的作用吗？因此注释中说：“于锐利者中为锐利，于迟钝者中为迟钝。”确实如此，但此处即使以该门为依处，也只称为“眼门者”。因为眼根以未舍弃门的状态，依止义而被称为“依处”。或者，由于在眼门者中，它的根作用明显，故说“由眼门者”。为了显示根的作用是受其他法随转、有自在主宰之义，所以说“因为那些……随转”。其中，“那”指眼根，“那些”指眼门者。āvī 声是表示作用完成之词，如在“vijitāvī”等中一样，故说“完成所作之知”。
219.Cakkhudvārabhāveti cakkhudvārabhāvahetu. Taṃdvārikehīti tasmiṃ dvāre pavattanakehi cittacetasikehi. Te hi ‘‘taṃ dvāraṃ pavattiokāsabhūtaṃ etesaṃ atthī’’ti taṃdvārikā. Nanu ca tabbatthukehipi taṃ indaṭṭhaṃ kāreti. Tenāha aṭṭhakathāyaṃ ‘‘tikkhe tikkhattā, mande ca mandattā’’ti? Saccaṃ kāreti, tabbatthukāpi pana idha ‘‘taṃdvārikā’’icceva vuttā. Apariccattadvārabhāvaṃyeva hi cakkhu nissayaṭṭhena ‘‘vatthū’’ti vuccati. Atha vā taṃdvārikesu tassa indaṭṭho pākaṭoti ‘‘taṃdvārikehī’’ti vuttaṃ. Indaṭṭho parehi anuvattanīyatā paramissarabhāvoti dassento ‘‘tañhi…pe… anuvattantī’’ti āha. Tattha tanti cakkhuṃ. Teti taṃdvārike. Kiriyāniṭṭhānavācī āvī-saddo ‘‘vijitāvī’’tiādīsu (dī. ni. 1.258; 2.33; 3.199) viyāti āha ‘‘pariniṭṭhitakiccajānana’’nti.
3“诸比丘，有六根。哪六根？眼根……乃至……意根”（《相应部》5.495-499），如此在某些地方提到了六根。然而，为何在经中诸根不像蕴等那样被集中宣说，而在阿毗达摩中却被宣说呢？对此，说“其中，在经中”等。由于是出离之方便等义：此处，属于出世间的道所摄诸根是出离，其余的是出离之果；依顺转起而生起的信根等是出离之方便；其余诸根中，有些是转起之体，有些是转起之方便，应如此了知。
‘‘Cha imāni, bhikkhave, indriyāni. Katamāni cha? Cakkhundriyaṃ…pe… manindriya’’nti (saṃ. ni. 5.495-499) evaṃ katthaci chapindriyāni āgatāni, kasmā pana suttante khandhādayo viya indriyāni ekajjhaṃ na vuttāni, abhidhamme ca vuttānīti āha ‘‘tattha suttante’’tiādi. Nissaraṇūpāyādibhāvatoti ettha lokuttaresu maggapariyāpannāni nissaraṇaṃ, itarāni nissaraṇaphalaṃ, vivaṭṭasannissitena nibbattitāni saddhindriyādīni nissaraṇūpāyo, itaresu kānici pavattibhūtāni, kānici pavattiupāyoti veditabbāni.
4“成为漏尽者的状态”，如同六支舍一样，是漏尽者特有的法性。
Khīṇāsavassa bhāvabhūtoti chaḷaṅgupekkhā viya khīṇāsavasseva dhammabhūto.
5“二义”是指根的特相与根所指示的意义。依自己的缘，即依各自的业等缘。在具有彼的相续中，即在具有女根的相续和具有男根的相续中。以不同的方式，即以不同于女性等的方式。随转的状态是女根和男根的自在作用，这是连结。在此义中，即自在作用义中。
Dveatthāti indaliṅgaindasiṭṭhaṭṭhā. Attano paccayavasenāti yathāsakaṃ kammādipaccayavasena. Taṃsahitasantāneti itthindriyasahite, purisindriyasahite ca santāne. Aññākārenāti itthiādito aññena ākārena. Anuvattanīyabhāvo itthipurisindriyānaṃ ādhipaccanti yojanā. Imasmiñcattheti ādhipaccatthe.
6“它们”是指未知当知根等三根。为了显示苦根和乐根所体验的可意与不可意之味的性质，是依所缘的自性而了知，并非如某些喜根等那样依想象而了知，故说“在此”等。
Tesanti anaññātaññassāmītindriyādīnaṃ tiṇṇaṃ. Yā sukhadukkhindriyānaṃ iṭṭhāniṭṭhākārasambhogarasatā vuttā, sā ārammaṇasabhāveneva veditabbā, na ekaccasomanassindriyādīnaṃ viya parikappavasenāti dassento ‘‘ettha cā’’tiādimāha.
7虽然命根在色蕴中也紧接着男根之后被宣说，但那是色命根，而且在那里并未先说完意根再说女根和男根。然而，在此注释中，为了显示所说的根之次第在一切方面都与《双论》的教说相符合，故说“它与《根双论》的教说相合”。前内与后外：眼等前五根是内，女根等后诸根是外。在它们中间宣说命根，意在表明它对两者的资助作用，这是意趣所在。由此也显示，即使依教说的次第，也可以说命根的次第。虽然此处如此说，但在后面的作用分别中，将按照此处圣典中出现的次第，显示命根在意根之后、女根和男根在命根之后的作用分别。所有这一切苦，或以行苦的状态，或如其所应地以苦苦等的状态。守护二种状态者：即守护依色与非色而有的二种有身者。因为此处所取的命根也依色与非色而有二种。“转起”一词，以此显示命根以令俱生诸法转起的作用，而令所感受者应当被转起。“与修习道相应”一词，以此遮除作为果的已知根。此处也可以不说“修习”一词，因为已说“应修习故”，修习之义已明显。“见之后”是就同类地无间隔而言，并非指无间缘。
Yadipi purisindriyānantaraṃ jīvitindriyaṃ rūpakaṇḍepi (dha. sa. 584) desitaṃ, taṃ pana rūpajīvitindriyaṃ, na ca tattha manindriyaṃ vatvā itthipurisindriyāni vuttāni. Idha pana aṭṭhakathāyaṃ indriyānukkamo vutto sabbākārena yamakadesanāya saṃsandatīti dassento āha ‘‘so indriyayamakadesanāya sametī’’ti. Purimapacchimānaṃ ajjhattikabāhirānanti cakkhādīnaṃ purimānaṃ ajjhattikānaṃ, itthindriyādīnaṃ pacchimānaṃ bāhirānaṃ. Tesaṃ majjhe vuttaṃ ubhayesaṃ upakārakatādīpanatthanti adhippāyo. Tena evampi desanantarānurodhena jīvitindriyassa anukkamaṃ vattuṃ vaṭṭatīti dasseti. Kāmañcettha evaṃ vuttaṃ, parato pana kiccavinicchaye idha pāḷiyaṃ āgataniyāmeneva manindriyānantaraṃ jīvitindriyassa, tadanantarañca itthipurisindriyānaṃ kiccavinicchayaṃ dassessati. Sabbaṃ taṃ dukkhaṃ saṅkhāradukkhabhāvena, yathārahaṃ vā dukkhadukkhatādibhāvena. Duvidhattabhāvānupālakassāti rūpārūpavasena duvidhassa attabhāvassa anupālakassa. Rūpārūpavasena duvidhampi hi jīvitindriyaṃ idha gahitaṃ. ‘‘Pavattī’’ti etena sahajātadhammānaṃ pavattanarasena jīvitindriyena vedayitānaṃ pavattetabbataṃ dīpeti. ‘‘Bhāvanāmaggasampayutta’’nti iminā phalabhūtaṃ aññindriyaṃ nivatteti. Bhāvanāgahaṇañcettha sakkā avattuṃ. ‘‘Bhāvetabbattā’’ti vuttattā bhāvanābhāvo pākaṭova. Dassanānantarāti samānajātibhūmikena abyavahitataṃ sandhāyāha, na anantarapaccayaṃ.
8此处“tassā”指根缘的状态。“不共他”指与其他非根法不共。如此从能力上确定了作用的差别后，又从论典上显示它，即“因在根论中宣说故”。“其他”指其他虽具根性的俱生法。那些令它们执行根义的法，并没有令其自主的作用，正如意根没有前导性，它们自身反而完全随顺意根而转。因此说“与其相应者亦……”等。若如此，它们如何有根义？“仅是令相应者随顺乐等相状”这一义理已说。以“是心所故”显示相应法中心的主导性，因为由此被称为“心所”。“一切处”指令自主、护俱生法，乃至成为面向不死之缘，以及相应法的作用解说中。“若无生、无扶持时”应引出此句并连接。因为词义不违越存在，故说即使无生、扶持作用时亦如此。“彼等之缘”指女男相状等缘的业等。“于彼生起中为相状”指在生起女相状等形色中为因。应知此即女根等在那里的存在性。因为当某法存在时某法生起，不存在时则不生起，彼即此之因。“相状即随顺”以此显示随顺一词的业处义。如同达到乐苦状态者，即如同自身达到乐苦自性者，或如同乐者、苦者。非存在……中……令成中舍相状，应知依无智舍等方式。同种类者，指不善乐苦与不善舍、无记与无记舍、善乐与善舍。其中亦应依地之差别分解此义而连接。这一切应以蕴分别中所说的粗妙分别来阐明。以“等”字，即“欲贪、嗔恚等”中所说的“等”字。正是着眼于断除结缚及为其亲依止，才说已知根致力于其他作用，但它也有令上分结止息的断除作用。或者，由于不遍满，已知根的止息断除作用不应说，因此其他根的作用在注释书中也未引述。因为道之后紧接的果，依“彼信未止息故”等语，是以诸烦恼止息的方式转起，而非其他。否则，圣者一切时都应有无止息的烦恼尘劳。而其他根，则如于无欲染者中世俗称说众生一般，依惯例应知有止息作用。
Tassāti indriyapaccayabhāvassa. Anaññasādhāraṇattāti aññehi anindriyehi asādhāraṇattā. Evaṃ sāmatthiyato kiccavisesaṃ vavatthapetvā pakaraṇatopi taṃ dasseti ‘‘indriyakathāya ca pavattattā’’ti. Aññesanti aññesaṃ indriyasabhāvānampi sahajātadhammānaṃ. Yehi te indaṭṭhaṃ kārenti, tesaṃ vasavattāpanaṃ natthi, yathā manindriyassa pubbaṅgamasabhāvābhāvato sayañca te aññadatthu manindriyasseva vase vattanti. Tenāha ‘‘taṃsampayuttānipi hī’’tiādi. Yadi evaṃ kathaṃ tesaṃ indaṭṭhoti? ‘‘Sukhanādilakkhaṇe sampayuttānaṃ attākārānuvidhāpanamatta’’nti vuttovāyamattho . ‘‘Cetasikattā’’ti iminā sampayuttadhammānaṃ cittassa padhānataṃ dasseti. Tato hi ‘‘cetasikā’’ti vuccanti. Sabbatthāti vasavattāpanaṃ sahajātadhammānupālananti evaṃ yāva amatābhimukhabhāvapaccayatā ca sampayuttānanti taṃkiccaniddese. ‘‘Anuppādane, anupatthambhe ca satī’’ti padaṃ āharitvā sambandhitabbaṃ. Na hi padattho sabbhāvaṃ byabhicaratīti janakupatthambhakattābhāvepīti vuttaṃ hoti. Tappaccayānanti itthipurisanimittādipaccayānaṃ kammādīnaṃ. Tappavattane nimittabhāvoti itthinimittādiākārarūpanibbattane kāraṇabhāvo. Svāyaṃ itthindriyādīnaṃ tattha atthibhāvoyevāti daṭṭhabbaṃ. Yasmiñhi sati yaṃ hoti, asati ca na hoti, taṃ tassa kāraṇanti. ‘‘Nimittabhāvo anuvidhāna’’nti iminā anuvidhānasaddassa kammatthataṃ dasseti. Sukhadukkhabhāvappattā viyāti sayaṃ sukhadukkhasabhāvappattā viya, sukhantā dukkhantā ca viyāti attho. Asantassa…pe… majjhattākārānupāpanaṃ aññāṇupekkhanādivasena veditabbaṃ. Samānajātiyanti akusalehi sukhadukkhehi akusalūpekkhāya, abyākatehi abyākatūpekkhāya, kusalasukhato kusalūpekkhāya. Tatthāpi bhūmivibhāgenāyamattho bhinditvā yojetabbo. Taṃ sabbaṃ khandhavibhaṅge vuttaoḷārikasukhumavibhāgena dīpetabbaṃ. Ādisaddenāti ‘‘kāmarāgabyāpādādī’’ti ettha vuttaādisaddena. Saṃyojanasamucchindanatadupanissayatā eva sandhāya aññātāvindriyassa kiccantarāpasutatā vuttā, tassāpi uddhambhāgiyasaṃyojanapaṭippassaddhippahānakiccatā labbhateva. Abyāpībhāvato vā aññātāvindriyassa paṭippassaddhippahānakiccaṃ na vattabbaṃ, tato aññindriyassāpi taṃ aṭṭhakathāyaṃ anuddhaṭaṃ. Maggānantarañhi phalaṃ ‘‘tāya saddhāya avūpasantāyā’’tiādivacanato (dha. sa. aṭṭha. 505) kilesānaṃ paṭippassambhanavasena pavattati, na itaraṃ. Aññathā ariyā sabbakālaṃ appaṭippassaddhakilesadarathā siyuṃ. Itarassa pana nicchandarāgesu sattavohāro viya ruḷhivasena paṭippassaddhikiccatā veditabbā.
9此处问：为何只说这些根，而且只说这些？答：因增上义可得故。所谓增上，即已说的自在。此增上即于自作用中有力，其他自性法亦可得。因为缘生法依缘而转。因此它们随顺那些缘，那些缘也随顺它们吗？确实如此，然而它们有差别。此差别在注释书中已显示，即“于眼识等转起中，眼等之增上已成立”等。
Etthāha – kasmā pana ettakāneva indriyāni vuttāni, etāni eva ca vuttānīti? Ādhipaccatthasambhavatoti ce. Ādhipaccaṃ nāma issariyanti vuttametaṃ. Tayidaṃ ādhipaccaṃ attano kicce balavanti aññesampi sabhāvadhammānaṃ labbhateva. Paccayādhīnavuttikā hi paccayuppannā . Tasmā te tehi anuvattīyanti, te ca te anuvattantīti? Saccametaṃ, tathāpi atthi tesaṃ viseso. Svāyaṃ viseso ‘‘cakkhuviññāṇādippavattiyañhi cakkhādīnaṃ siddhamādhipacca’’ntiādinā (vibha. aṭṭha. 219) aṭṭhakathāyaṃ dassitoyeva.
10再者，于五蕴中，所谓众生施设，其差别所依即六内处，故首先依增上义而说“眼根……意根”等。然而，它们依何法而转起，此即彼法为彼等之住立因，为显此而说命根。此等依根而系属之法，依彼等之力而被称呼为“女、男”，为显此而说二性根。此名为众生的法聚，于相续转起中，依此等受而杂染，为显此而说受五。其次，为显希求清净者之清净资粮，而说信等五。其次，为显清净资粮依此等而清净，得清净已，成为所作已办者，故于最后说未知当知根等三根。一切处应连接“依增上义”一句。至此，所期之义已成立，故不取其他。
Apica khandhapañcake yāyaṃ sattapaññatti, tassā visesanissayo cha ajjhattikāni āyatanānīti tāni tāva ādhipaccatthaṃ upādāya ‘‘cakkhundriyaṃ…pe… manindriya’’ntiādito vuttāni. Tāni pana yena dhammena pavattanti, ayaṃ so dhammo tesaṃ ṭhitihetūti dassanatthaṃ jīvitaṃ. Tayime indriyapaṭibaddhā dhammā imesaṃ vasena ‘‘itthī, puriso’’ti voharīyantīti dassanatthaṃ bhāvadvayaṃ. Svāyaṃ sattasaññito dhammapuñjo pabandhavasena pavattamāno imāhi vedanāhi saṃkilissatīti dassanatthaṃ vedanāpañcakaṃ. Tato visuddhatthikānaṃ vodānasambhāradassanatthaṃ saddhādipañcakaṃ. Tato vodānasambhārā imehi visujjhanti, visuddhippattā, niṭṭhitakiccā ca hontīti dassanatthaṃ ante anaññātaññassāmītindriyādīni tīṇi vuttāni. Sabbattha ‘‘ādhipaccatthaṃ upādāyā’’ti padaṃ yojetabbaṃ. Ettāvatā adhippetatthasiddhīti aññesaṃ aggahaṇaṃ.
11或者，为了显示流转与还灭的所依等，也说了这些。因为对于流转，六内处是特别的根本所依。如说：‘世间于六处生起’等（经集171）。它的生起由女根男根。因为通常有情身体的产生是由于与异分相、有染的相。这已说过：‘大王，由三者和合而有入胎：此处父母和合，母亲正值经期，而香阴现前’（中部1.408; 2.411; 弥兰王问经4.1.6）。住立由命根，因为须由它守护。因此说：‘寿、住、维持、延续’等。受用由诸受。因为依于受而有对可意等一切境的受用。如说：‘感受、感受，比丘们，因此称为受’（相应部3.79）。如此，为了显示流转的所依、俱生、住立、受用，从眼根到舍根，开示了十四根。正如这些对于流转，其余那些对于还灭。因为依止于还灭而生起的信等五根是还灭的所依。生起由未知当知根，因为它最初生起。住立由已知根。受用由具知根，因为受用最上果。这样也开示了这些根。至此，由于所期望的意义已成就，故不取其他。由此，它们的说法次第也应知已被解释。
Atha vā pavattinivattīnaṃ nissayādidassanatthampi etāni eva vuttāni. Pavattiyā hi visesato mūlanissayabhūtāni cha ajjhattikāni āyatanāni. Yathāha ‘‘chasu loko samuppanno’’tiādi (su. ni. 171). Tassā uppatti itthipurisindriyehi. Visabhāgavatthusarāganimittā hi yebhuyyena sattakāyassa abhinibbatti. Vuttañhetaṃ ‘‘tiṇṇaṃ kho pana, mahārāja, sannipātā gabbhassāvakkanti hoti, idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gabbho ca paccupaṭṭhito hotī’’ti (ma. ni. 1.408; 2.411; mi. pa. 4.1.6). Avaṭṭhānaṃ jīvitindriyena tena anupāletabbato. Tenāha ‘‘āyu ṭhiti yapanā yāpanā’’tiādi. Upabhogo vedanāhi . Vedanāvasena hi iṭṭhādisabbavisayupabhogo. Yathāha – ‘‘vedayati vedayatīti kho, bhikkhave, tasmā vedanāti vuccatī’’ti (saṃ. ni. 3.79). Evaṃ pavattiyā nissayasamuppādaṭṭhitisambhogadassanatthaṃ cakkhundriyaṃ yāva upekkhindriyanti cuddasindriyāni desitāni. Yathā cetāni pavattiyā, evaṃ itarāni nivattiyā. Vivaṭṭasannissitena hi nibbattitāni saddhādīni pañca indriyāni nivattiyā nissayo. Uppādo anaññātaññassāmītindriyena tassa paṭhamaṃ uppajjanato. Avaṭṭhānaṃ aññindriyena. Upabhogo aññātāvindriyena aggaphalasamupabhogato. Evampi etāni eva indriyāni desitāni. Ettāvatā yathādhippetatthasiddhito aññesaṃ aggahaṇaṃ. Etenāpi nesaṃ desanānukkamopi saṃvaṇṇito veditabbo.
220‘善、不善精进等’：此处以‘等’字应知包含了善定等，以及无记精进等。‘缘等’：以‘等’字摄取了境、所缘等，包含了如前所述的精进等，以及眼等。如此，精进根等词与眼根等词都是一切摄的。由此，即通过‘虽然如此存在’等对地之分别的解说。通过它的遮除，即通过遮除一切为一切地有。‘摄不存在者’：即在那各地中不可得的根的摄。
220.Kusalākusalavīriyādīnīti ettha ādi-saddena kusalasamādhiādīnaṃ, abyākatavīriyādīnañca saṅgaho daṭṭhabbo. Paccayādīti ādi-saddena desārammaṇādayo gahitā, yathāvuttavīriyādīni, cakkhādīni ca saṅgaṇhāti. Iccevaṃ sabbasaṅgāhikāni vīriyindriyādipadāni, cakkhundriyādipadāni ca. Tenāti ‘‘evaṃ santepī’’tiādinā bhūmivibhāgakathanena. Tannivattanenāti sabbesaṃ sabbabhūmikattanivattanena. Avijjamānasaṅgāhakattanti tassaṃ tassaṃ bhūmiyaṃ anupalabbhamānassa indriyassa saṅgāhakatā.
14阿毗达摩分类解释已毕。
Abhidhammabhājanīyavaṇṇanā niṭṭhitā.
13二、问答阐释
2. Pañhapucchakavaṇṇanā
14在此，当说‘七根无有所缘’等绝对无有所缘时，并未提及命根，也未说到。但在复注中，以‘未被提及’作复合词而说。‘摄于色法中’：即被计入‘色’。以非色部分、以非色性，在‘可能是’的方面被摄。何以故？因为它有‘小所缘’等。然而，因为‘可能是’方面的摄应依色与非色混合者，而非依单一部分，因此不期望单一部分的那个，而说‘意趣’。现在为了阐明那个意义，说‘但以非色部分’等。‘不应说’：即依小所缘等而不应说。如何对于色部分的无有所缘有不应说？针对这个问难，说‘因为无有所缘’等。‘于不存在所缘与无有所缘中’：以此显示‘无有所缘’是外在意义的复合词。‘于不应说中’：即依有有所缘而不应说者。‘由于无有所缘’：即由于缺乏所缘。并非如‘九根或为小所缘，或为大所缘，或为无量所缘，或不应说为“小所缘”、“大所缘”、“无量所缘”’等（分别论223）那样，只显示有有所缘的不应说。而且，并非只有有有所缘才是不应说的同义语，无有所缘也是，因此在有有所缘上没有决定。如此，为了显示‘不应说者即是有有所缘’这个决定也不存在，而说‘或不应说者的有有所缘性’。与‘它不显示’连接。以‘因为不’等开示那个意义。
Idha imasmiṃ ‘‘sattindriyā anārammaṇā’’ti evaṃ ekantānārammaṇatte vuccamāne na ābhaṭṭhaṃ jīvitindriyaṃ na bhāsitaṃ. Ṭīkāyaṃ pana anābhaṭṭhanti katasamāsaṃ katvā vuttaṃ. Rūpadhammesu saṅgahitatanti ‘‘rūpa’’nti gaṇitataṃ. Arūpakoṭṭhāsena arūpabhāvena siyāpakkhe saṅgahitaṃ. Kasmā? Tassa parittārammaṇāditā atthīti. Yasmā pana rūpārūpamissakasseva vasena siyāpakkhasaṅgaho yutto, na ekadesassa, tasmā ekadesassa taṃ anicchanto āha ‘‘adhippāyo’’ti. Idāni tamatthaṃ pakāsetuṃ ‘‘arūpakoṭṭhāsena panā’’tiādi vuttaṃ. Navattabbatāti parittārammaṇādibhāvena navattabbatā. Kathaṃ pana rūpakoṭṭhāsenassānārammaṇassa navattabbatāti codanaṃ sandhāyāha ‘‘na hi anārammaṇa’’ntiādi. ‘‘Avijjamānārammaṇānārammaṇesū’’ti iminā ‘‘anārammaṇā’’ti bāhiratthasamāso ayanti dasseti . Navattabbesūti sārammaṇabhāvena navattabbesu. Anārammaṇattāti ārammaṇarahitattā. ‘‘Navindriyā siyā parittārammaṇā, siyā mahaggatārammaṇā, siyā appamāṇārammaṇā, siyā na vattabbā ‘parittārammaṇā’tipi ‘mahaggatārammaṇā’tipi ‘appamāṇārammaṇā’tipī’’tiādīsu (vibha. 223) viya na sārammaṇasseva navattabbataṃ dasseti. Yathā ca na sārammaṇasseva navattabbatāpariyāyo, atha kho anārammaṇassāpīti sārammaṇe niyamābhāvo. Evaṃ navattabbaṃ sārammaṇamevāti ayampi niyamo natthīti dassento ‘‘navattabbassa vā sārammaṇata’’nti āha. Tassa na dassetīti sambandho. ‘‘Na hī’’tiādinā tamevatthaṃ vivarati.
15在那里，考虑到‘色与涅槃由于与乐等相应的状态而不应说，并非依小所缘等的状态’这个问难，而说‘或者也’等。在那里，‘或者也’是连接。‘可能是无有所缘’也应被说：即无有所缘的法处，与有有所缘者分开后，应这样说。为了显示：如果‘不应说’一词只用于有有所缘者，就不会这样说，而且在不这样说时没有其他理由，而说‘因为在问分中没有有余的教导’。因此，意趣是：‘不应说’一词也用于无有所缘者。为了显示：所谓‘八根或为内所缘’等依内所缘等状态而说的不应说，是就命根在空无边处时仅以无有初无色识为所缘而说的，并非为了显示只有有有所缘的不应说，也非为了显示无有所缘没有依小所缘等状态的不应说，而说‘而在“八根或为内所缘”等处’等。在那里，‘或为内所缘’中的‘或’字是‘等’的意思。由此，通过包含其余经文，显示命根的意义，而说‘命根的……不应说应知’，那正是已说的意义。
Tattha rūpanibbānānaṃ sukhādisampayuttabhāvena navattabbatā, na parittārammaṇādibhāvenāti codanaṃ manasi katvā āha ‘‘athāpī’’tiādi. Tattha athāpi vattatīti sambandho. Siyā anārammaṇantipi vattabbaṃ siyāti anārammaṇaṃ dhammāyatanaṃ sārammaṇehi visuṃ katvā evaṃ vattabbaṃ siyā. Navattabba-saddo yadi sārammaṇesveva vatteyya, na cevaṃ vuttaṃ, avacane ca aññaṃ kāraṇaṃ natthīti dassento āha ‘‘na hi pañhapucchake sāvasesā desanā atthī’’ti. Tasmā navattabba-saddo anārammaṇesupi vattatevāti adhippāyo. Yāpi ‘‘aṭṭhindriyā siyā ajjhattārammaṇā’’ti ajjhattārammaṇādibhāvena navattabbatā vuttā, sā jīvitindriyassa ākiñcaññāyatanakāle paṭhamāruppaviññāṇābhāvamattārammaṇataṃ sandhāya vuttā, na sārammaṇasseva navattabbatādassanatthaṃ, nāpi anārammaṇassa parittārammaṇādibhāvena navattabbatābhāvadassanatthanti dassento ‘‘aṭṭhindriyā siyā ajjhattārammaṇāti ettha cā’’tiādimāha. Tattha siyā ajjhattārammaṇātīti iti-saddo ādiattho. Tena avasiṭṭhapāḷisaṅgaṇhanena ‘‘siyā na vattabbā ‘ajjhattārammaṇā’tipi ‘bahiddhārammaṇā’tipi ‘ajjhattabahiddhārammaṇā’tipī’’ti imāya pāḷiyā vuttamatthaṃ jīvitindriyassa dassento ‘‘jīvitindriyassa…pe… navattabbatā veditabbā’’ti āha, taṃ vuttatthameva.
18问分解释已毕。
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