3. 处双论义注
13. 处双论
3. Āyatanayamakaṃ
21. 施设略说品释
1. Paṇṇattiuddesavāravaṇṇanā
1-91-9. 现在，对于在根本双论中已说过的善等诸法，也以处的方式加以归纳后，在蕴双论之后所说的处双论进行注释。其中，应如蕴双论中所说的方法来理解巴利文的确定。正如在那里有施设品、转起品、遍知品三个大品，这里也是如此。它们的词义也应如那里所说的方法来理解。这里施设品也以略说和广说两种方式确定，其余则仅以广说方式。以“有十二处”这句为始，直至“非意处”，应知这是施设品的略说部分。其中，“有十二处”是以双论方式应被询问的诸处的略说。“眼处……乃至……法处”是依其差别而确定名称。此处为了便于以双论方式提问，先说次第的内色处，后说外色处，最后说意处和法处。
1-9. Idāni mūlayamake desiteyeva kusalādidhamme āyatanavasenāpi saṅgaṇhitvā khandhayamakānantaraṃ desitassa āyatanayamakassa vaṇṇanā hoti. Tattha khandhayamake vuttanayeneva pāḷivavatthānaṃ veditabbaṃ. Yatheva hi tattha paṇṇattivāro, pavattivāro, pariññāvāroti tayo mahāvārā honti, tathā idhāpi. Vacanatthopi nesaṃ tattha vuttanayeneva veditabbo. Idhāpi ca paṇṇattivāro uddesaniddesavasena dvidhā vavatthito. Itare niddesavaseneva. ‘Tattha dvādasāyatanānī’ti padaṃ ādiṃ katvā yāva nāyatanā na manoti, tāva paṇṇattivārassa uddesavāro veditabbo. Tattha dvādasāyatanānīti ayaṃ yamakavasena pucchitabbānaṃ āyatanānaṃ uddeso. Cakkhāyatanaṃ…pe… dhammāyatananti tesaññeva pabhedato nāmavavatthānaṃ. Yamakavasena pucchāsukhatthañcettha paṭhamaṃ paṭipāṭiyā ajjhattarūpāyatanāni vuttāni. Pacchā bāhirarūpāyatanāni. Pariyosāne manāyatanadhammāyatanāni.
2然而，如同下面以蕴的方式，这里以这些处的方式，有语句清净品、语句清净根本轮转品、纯处品、纯处根本轮转品，共四种理趣品。而且这里每一品都以顺逆两种方式为二种。它们的意义应如那里所说的方法来理解。正如在蕴双论的语句清净品的顺品中有“色是色蕴，色蕴是色”等五对双论，这里也有“眼是眼处，眼处是眼”等十二对。在逆品中也有“非眼非眼处，非眼处非眼”等十二对。而在此语句清净根本轮转品的顺品中，以每一处为根本，各有十一对，共有一百三十二对双论。逆品中也有一百三十二对。纯处品的顺品有十二对，逆品有十二对；纯处根本轮转品的顺品也以每一处为根本，各有十一对，共有一百三十二对双论。逆品中也有一百三十二对。如此，应知施设品的略说部分由五百七十六对双论、一千一百五十二个问题、一千三百二十四个义理所庄严。
Yathā pana heṭṭhā khandhavasena, evamidha imesaṃ āyatanānaṃ vasena padasodhanavāro, padasodhanamūlacakkavāro, suddhāyatanavāro, suddhāyatanamūlacakkavāroti, cattārova nayavārā honti. Ekeko cettha anulomapaṭilomavasena duvidhoyeva. Tesamattho tattha vuttanayeneva veditabbo. Yathā pana khandhayamake padasodhanavārassa anulomavāre ‘rūpaṃ rūpakkhandho, rūpakkhandho rūpa’ntiādīni pañca yamakāni, tathā idha ‘cakkhu, cakkhāyatanaṃ; cakkhāyatanaṃ; cakkhū’tiādīni dvādasa. Paṭilomavārepi ‘na cakkhu, na cakkhāyatanaṃ; na cakkhāyatanaṃ, na cakkhū’tiādīni dvādasa , padasodhanamūlacakkavārassa panettha anulomavāre ekekāyatanamūlakāni ekādasa ekādasa katvā dvattiṃsasataṃ yamakāni. Paṭilomavārepi dvattiṃsasatameva. Suddhāyatanavārassāpi anulomavāre dvādasa, paṭilomavāre dvādasa, suddhāyatanamūlacakkavārassāpi anulomavāre ekekāyatanamūlakāni ekādasa ekādasa katvā dvattiṃsasataṃ yamakāni. Paṭilomavārepi dvattiṃsasatamevāti evamidha chasattatādhikehi pañcahi yamakasatehi, dvipaññāsādhikehi ekādasahi pucchāsatehi, caturādhikehi tevīsāya atthasatehi ca paṭimaṇḍito paṇṇattivārassa uddesavāro veditabbo.
5施设略说品释。
Paṇṇattiuddesavāravaṇṇanā.
61. 施设分别品释
1. Paṇṇattiniddesavāravaṇṇanā
10-1710-17. 在广说品中，除了差别之外，应如前面蕴双论的施设品广说中所说的方法来理解意义。这里的差别是：“天眼”指第二明智，“慧眼”指第三明智，“天耳”指第二神通智，“渴爱之流”即渴爱本身，“其余的身”指名身、色身、象身、马身等，“其余的色”指除了色处之外的所造色和可爱色、可喜色，“戒香”等是以说义而成为戒等的名称，“义味”等是以善妙义而成为义等的名称，“其余的法”指教法等多种类别。这就是这里的差别。
10-17. Niddesavāre pana heṭṭhā khandhayamakassa paṇṇattivāraniddese vuttanayeneva attho veditabbo. Aññatra visesā. Tatrāyaṃ viseso – dibbacakkhūti dutiyavijjāñāṇaṃ. Paññācakkhūti tatiyavijjāñāṇaṃ. Dibbasotanti dutiyaabhiññāñāṇaṃ. Taṇhāsotanti taṇhāva. Avaseso kāyoti nāmakāyo, rūpakāyo, hatthikāyo, assakāyoti evamādi. Avasesaṃ rūpanti rūpāyatanato sesaṃ bhūtupādāyarūpañceva piyarūpasātarūpañca. Sīlagandhotiādīni vāyanaṭṭhena sīlādīnaṃyeva nāmāni. Attharasotiādīnipi sādhumadhuraṭṭhena atthādīnaññeva nāmāni. Avaseso dhammoti pariyattidhammādianekappabhedoti ayamettha viseso.
8施设分别品释。
Paṇṇattiniddesavāravaṇṇanā.
92. 转起品释
2. Pavattivāravaṇṇanā
18-2118-21. 这里在转起品的生起品等三个中间品中，每一品都有六种时间差别。在每一种时间中，有补特伽罗品等三品。它们全部都以顺逆理趣的方式为二种。其中，在现在时的补特伽罗品的顺理趣中，如同在蕴双论中，以色蕴为根本有四对，以受蕴为根本有三对，以想蕴为根本有二对，以行蕴为根本有一对，以不重复计法共有十对双论。同样地，“若眼处生起，彼耳处生起；若耳处生起，彼眼处生起；若眼处生起，彼鼻处、舌处、身处、色处、声处、香处、味处、触处、意处、法处生起；若法处生起，彼眼处生起”，如此以眼处为根本有十一对。以“若耳处生起，彼鼻处生起”等方法，以耳处为根本有十对；以鼻处为根本有九对；以舌处为根本有八对；以身处为根本有七对；以色处为根本有六对；以声处为根本有五对；以香处为根本有四对；以味处为根本有三对；以触处为根本有二对；以意处为根本有一对。以不重复计法共有六十六对双论。
18-21. Idhāpi ca pavattivārassa uppādavārādīsu tīsu antaravāresu ekekasmiṃ chaḷeva kālabhedā. Tesaṃ ekekasmiṃ kāle puggalavārādayo tayo vārā. Te sabbepi anulomapaṭilomanayavasena duvidhāva honti. Tattha paccuppannakāle puggalavārassa anulomanaye yathā khandhayamake rūpakkhandhamūlakāni cattāri, vedanākkhandhamūlakāni tīṇi, saññākkhandhamūlakāni dve, saṅkhārakkhandhamūlakaṃ ekanti aggahitaggahaṇena dasa yamakāni honti. Evaṃ ‘‘yassa cakkhāyatanaṃ uppajjati, tassa sotāyatanaṃ uppajjati; yassa vā pana sotāyatanaṃ uppajjati, tassa cakkhāyatanaṃ uppajjati; yassa cakkhāyatanaṃ uppajjati, tassa ghāṇāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, rūpāyatanaṃ, saddāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ, uppajjati; yassa vā pana dhammāyatanaṃ uppajjati, tassa cakkhāyatanaṃ uppajjatī’’ti evaṃ cakkhāyatanamūlakāni ekādasa. ‘‘Yassa sotāyatanaṃ uppajjati, tassa ghānāyatanaṃ uppajjatī’’tiādinā nayena sotāyatanamūlakāni dasa; ghānāyatanamūlakāni nava, jivhāyatanamūlakāni aṭṭha; kāyāyatanamūlakāni satta; rūpāyatanamūlakāni cha; saddāyatanamūlakāni pañca; gandhāyatanamūlakāni cattāri; rasāyatanamūlakāni tīṇi; phoṭṭhabbāyatanamūlakāni dve; manāyatanamūlakaṃ ekanti aggahitaggahaṇena chasaṭṭhi yamakāni honti.
5其中，在眼处为根本的十一种中，只解答了这五种：‘对谁眼处生起，则耳处、鼻处、色处、意处、法处生起’。其中，第一个应解答的已经解答了。第二个虽然与第一个解答相似，但由于在眼处、耳处转起之处，鼻处并非必定转起，为了消除‘这该如何解答’的疑惑而作了解答。与色处、意处、法处相关的三对，因解答不同而作了回答。在其余中，与舌处、身处相关的两对，与前面两对解答相似。由于声处在结生刹那并不生起，因此根本没有与它相关的对答。与香处、味处、触处相关的三对，也与前面两对解答相似，为了减轻论典的篇幅而省略了。在耳处为根本的那些中，所能得到的都与前面解答相似，因此连一句原文都没有收录。在鼻处为根本的那些中，与色处相关的一对，与意处、法处相关的两对，这三对收录在原文中。其余因与鼻处对答相似而未收录。舌处、身处为根本的也是如此。在色处为根本的那些中，只解答了与意处、法处相关的两对。而与香处、味处、触处相关的三对，则与色处、意处相关的那些解答相似。正如这里所说‘有色、无心’等，这里也应理解为‘有色、无香，无味、无触’等的结合。而且这里所说的香等，是指作为处存在的那些。因此，这里应理解为‘有色、有香处’等，以处的方式来看待其意义。
Tattha cakkhāyatanamūlakesu ekādasasu ‘‘yassa cakkhāyatanaṃ uppajjati, tassa sotāyatanaṃ, ghānāyatanaṃ, rūpāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ uppajjatī’’ti imāni pañceva vissajjitāni. Tesu paṭhamaṃ vissajjetabbaṃ tāva vissajjitaṃ. Dutiyaṃ kiñcāpi paṭhamena sadisavissajjanaṃ, cakkhusotāyatanānaṃ pavattiṭṭhāne pana ghānāyatanassa na ekantena pavattito ‘‘kathaṃ nu kho etaṃ vissajjetabba’’nti vimatinivāraṇatthaṃ vissajjitaṃ. Rūpāyatanamanāyatanadhammāyatanehi saddhiṃ tīṇi yamakāni asadisavissajjanattā vissajjitāni. Sesesu jivhāyatanakāyāyatanehi tāva saddhiṃ dve yamakāni purimehi dvīhi saddhiṃ sadisavissajjanāni. Saddāyatanassa paṭisandhikkhaṇe anuppattito tena saddhiṃ yamakassa vissajjanameva natthi. Gandharasaphoṭṭhabbāyatanehipi saddhiṃ tīṇi yamakāni purimehi dvīhi sadisavissajjanāneva hontīti tantiyā lahubhāvatthaṃ saṅkhittāni. Sotāyatanamūlakesu yaṃ labbhati , taṃ purimehi sadisavissajjanamevāti ekampi pāḷiṃ nāruḷhaṃ. Ghānāyatanamūlakesu rūpāyatanena saddhiṃ ekaṃ, manāyatanadhammāyatanehi saddhiṃ dveti tīṇi yamakāni pāḷiṃ āruḷhāni. Sesāni ghānāyatanayamakena sadisavissajjanattā nāruḷhāni. Tathā jivhāyatanakāyāyatanamūlakāni. Rūpāyatanamūlakesu manāyatanadhammāyatanehi saddhiṃ dveyeva vissajjitāni. Gandharasaphoṭṭhabbehi pana saddhiṃ tīṇi rūpāyatanamanāyatanehi saddhiṃ sadisavissajjanāni. Yatheva hettha ‘‘sarūpakānaṃ acittakāna’’ntiādi vuttaṃ, tathā idhāpi ‘‘sarūpakānaṃ agandhakānaṃ, arasakānaṃ aphoṭṭhabbakāna’’nti yojanā veditabbā. Gandhādīni cettha āyatanabhūtāneva adhippetāni. Tasmā ‘‘sarūpakānaṃ sagandhāyatanāna’’nti āyatanavasenettha attho daṭṭhabbo.
6声处为根本的那些，由于不存在其义，原文根本没有收录。香处、味处、触处为根本的四种、三种、两种，因与前面那些解答相似，原文未收录。意处为根本的则已解答。如此，应知在现在时的人品顺法中，仅以若干对答的解答，便解答了六十六对。又如人品，在处品、人处品中也是六十六对，如此在现在时的三品顺法中，有一百九十八对。如顺法，逆法也是如此，因此在现在时，总共有三百九十六对。其中，应知有七百九十二个问，一千五百八十四个义。同样，在其余五种时间差别中也是如此，总共有二千三百七十六对。问是其两倍，义是其两倍。这是此处生品中原文的确定。灭品、生灭品也是同样的道理。在全部转起品中，有一千七百二十八对。应知问是其两倍，义是其两倍。然而原文中，意处与法处视为一类，没有差别。但在后面，说了‘有品概要’等，在各处作了省略。因此，凡在各处省略的，都应由不迷惑者加以注意。
Saddāyatanamūlakāni atthābhāvato pāḷiṃ nāruḷhāneva. Gandharasaphoṭṭhabbamūlakāni cattāri tīṇi dve ca heṭṭhimehi sadisavissajjanattā pāḷiṃ nāruḷhāni. Manāyatanamūlakaṃ vissajjitamevāti evametāni paccuppannakāle puggalavārassa anulomanaye katipayayamakavissajjaneneva chasaṭṭhiyamakāni vissajjitāni nāma hontīti veditabbāni. Yathā ca puggalavāre, evaṃ okāsavārepi puggalokāsavārepi chasaṭṭhīti paccuppannakāle tīsu vāresu anulomanaye aṭṭhanavutisataṃ yamakāni honti. Yathā ca anulomanaye, evaṃ paṭilomanayepīti sabbānipi paccuppannakāle channavutādhikāni tīṇi yamakasatāni honti. Tesu dvānavutādhikāni satta pucchāsatāni, caturāsītādhikāni ca pannarasa atthasatāni hontīti veditabbāni. Evaṃ sesesupi pañcasu kālabhedesūti sabbānipi chasattatādhikāni tevīsati yamakasatāni. Tato diguṇā pucchā, tato diguṇā atthāti idamettha uppādavāre pāḷivavatthānaṃ. Nirodhavārauppādanirodhavāresupi eseva nayoti. Sabbasmimpi pavattivāre aṭṭhavīsāni ekasattati yamakasatāni. Tato diguṇā pucchā, tato diguṇā atthā veditabbā. Pāḷi pana manāyatanaṃ dhammāyatanañca ekasadisaṃ, nānaṃ natthi. Upari pana ‘‘vārasaṅkhepo hotī’’tiādīni vatvā tattha tattha saṅkhittā. Tasmā yaṃ tattha tattha saṅkhittaṃ, taṃ sabbaṃ asammuyhantehi sallakkhetabbaṃ.
7在此义理判别中，这是入门方法。‘有眼者、无耳者’是就恶趣中生来即聋的化生者而说。因为他作为有眼者、无耳者而化生。如所说：‘在欲界结生刹那，有些有情现起十处。化生的饿鬼、化生的阿修罗、化生的畜生、化生的地狱众生；生来即聋者在结生刹那现起十处：眼处、色处、鼻处、香处、舌处、味处、身处、触处、意处、法处。’‘有眼者、有耳者’是就善趣、恶趣中诸根具足处的化生者以及有色梵天而说。因为他们作为有眼者、有耳者而化生。如所说：‘在欲界结生刹那，有些有情现起十一处：欲界诸天、初劫之人、化生的饿鬼、化生的阿修罗、化生的畜生、化生的地狱众生、诸根具足者。在色界结生刹那，现起五处：眼处、色处、耳处、意处、法处。’
Atthavinicchaye panettha idaṃ nayamukhaṃ. Sacakkhukānaṃ asotakānanti apāye jātibadhiraopapātikaṃ sandhāya vuttaṃ. So hi sacakkhuko asotako hutvā upapajjati. Yathāha – ‘‘kāmadhātuyā upapattikkhaṇe kassaci aparāni dasāyatanāni pātubhavanti. Opapātikānaṃ petānaṃ , opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ, opapātikānaṃ nerayikānaṃ; jaccabadhirānaṃ upapattikkhaṇe dasāyatanāni pātubhavanti, cakkhāyatanaṃ rūpaghānagandhajivhārasakāyaphoṭṭhabbāyatanaṃ manāyatanaṃ dhammāyatana’’nti. Sacakkhukānaṃ sasotakānanti sugatiduggatīsu paripuṇṇāyatane ca opapātike rūpībrahmāno ca sandhāya vuttaṃ. Te hi sacakkhukā sasotakā hutvā upapajjanti. Yathāha – ‘‘kāmadhātuyā upapattikkhaṇe kassaci ekādasāyatanāni pātubhavanti; kāmāvacarānaṃ devānaṃ, paṭhamakappikānaṃ manussānaṃ, opapātikānaṃ petānaṃ, opapātikānaṃ asurānaṃ, opapātikānaṃ tiracchānagatānaṃ, opapātikānaṃ nerayikānaṃ, paripuṇṇāyatanānaṃ. Rūpadhātuyā upapattikkhaṇe pañcāyatanāni pātubhavanti, cakkhāyatanaṃ rūpasotamanāyatanaṃ dhammāyatana’’nti.
8‘无鼻者’是就梵辅天等而说。因为他们作为有眼者、无鼻者而化生。然而在欲界中，没有无鼻的化生者。如果有，则应说‘有些有情现起八处’。但若是胎生者而无鼻，则因‘有眼者’这一表述，此处并非所指。‘有眼者、有鼻者’是就生来即聋者以及诸根具足的化生者而说。‘有鼻者、无眼者’也是就生来即盲者以及生来即聋的化生者而说。‘有鼻者、有眼者’是就诸根具足的化生者而说。
Aghānakānanti brahmapārisajjādayo sandhāya vuttaṃ. Te hi sacakkhukā aghānakā hutvā upapajjanti. Kāmadhātuyaṃ pana aghānako opapātiko natthi. Yadi bhaveyya ‘‘kassaci aṭṭhāyatanāni pātubhavantī’’ti vedayya. Yo gabbhaseyyako pana aghānako siyā, so ‘‘sacakkhukāna’’nti vacanato idha anadhippeto. Sacakkhukānaṃ saghānakānanti jaccabadhirampi paripuṇṇāyatanampi opapātikaṃ sandhāya vuttaṃ. Saghānakānaṃ acakkhukānanti jaccandhampi jaccabadhirampi opapātikaṃ sandhāya vuttameva. Saghānakānaṃ sacakkhukānanti paripuṇṇāyatanameva opapātikaṃ sandhāya vuttaṃ.
9“有色而无眼者”——此处包括先天盲、先天聋、化生者中的任何一种，以及胎生者。“有心而无眼者”——此处包括前面所说的先天盲等三种，以及无色界众生。“无眼者”——此处包括前句所说的四种，以及无想有情。“有色而无鼻者”——此处包括胎生者、无想有情以及其余有色梵天。“有心而无鼻者”——此处包括胎生者以及色界、无色界梵天。“无心而无色者”等句中，则唯有一蕴有、四蕴有的众生可得。应以此方法，了知所有人我分中的人我分别。
Sarūpakānaṃ acakkhukānanti ettha jaccandhajaccabadhiraopapātikesu aññataropi gabbhaseyyakopi labbhatiyeva. Sacittakānaṃ acakkhukānanti ettha heṭṭhā vuttehi jaccandhādīhi tīhi saddhiṃ arūpinopi labbhanti. Acakkhukānanti ettha purimapade vuttehi catūhi saddhiṃ asaññasattāpi labbhanti. Sarūpakānaṃ aghānakānanti ettha gabbhaseyyakā ca asaññasattā ca sesarūpībrahmāno ca labbhanti. Sacittakānaṃ aghānakānanti ettha gabbhaseyyakā ca rūpārūpabrahmāno ca labbhanti. Acittakānaṃ arūpakānantipadesu pana ekavokāracatuvokārasattāva labbhantīti iminā nayena sabbesu puggalavāresu puggalavibhāgo veditabbo.
22-25422-254. 在处所论中，“何处有眼处”是问色界梵天界。因此回答“有”。因为在该地，那些处在结生时必定生起。这是此处的入门方法。应以此入门方法，了知整个转起论中的义理。遍知论则与蕴双论中所说的方法相同。
22-254. Okāsavāre yattha cakkhāyatananti rūpībrahmalokaṃ pucchati. Teneva āmantāti vuttaṃ . Tasmiñhi tale niyamato tāni āyatanāni paṭisandhiyaṃ uppajjanti. Idamettha nayamukhaṃ. Iminā nayamukhena sakalepi pavattivāre attho veditabbo. Pariññāvāro khandhayamake vuttanayoyevāti.
17流转品释。
Pavattivāravaṇṇanā.
18处双论释已毕。
Āyatanayamakavaṇṇanā niṭṭhitā.