B01030531tevīsatimavaggo（第二十三部）

Tevīsatimavaggo

(218) 1. Ekādhippāyakathā

Ekādhippāyena methuno dhammo paṭisevitabboti? Āmantā. Ekādhippāyena assamaṇena hotabbaṃ, abhikkhunā hotabbaṃ, chinnamūlena hotabbaṃ pārājikena hotabbanti? Na hevaṃ vattabbe…pe… ekādhippāyena methuno dhammo paṭisevitabboti? Āmantā. Ekādhippāyena pāṇo hantabbo, adinnaṃ ādiyitabbaṃ, musā bhaṇitabbā, pisuṇaṃ bhaṇitabbaṃ, pharusaṃ bhaṇitabbaṃ, samphaṃ palapitabbaṃ, sandhi cheditabbo, nillopaṃ hātabbaṃ, ekāgārikaṃ kātabbaṃ, paripanthe ṭhātabbaṃ, paradāro gantabbo, gāmaghātako kātabbo, nigamaghātako kātabboti? Na hevaṃ vattabbe…pe….

Ekādhippāyakathā niṭṭhitā.

Tevīsatimavaggo

(219) 2. Arahantavaṇṇakathā

Arahantānaṃ vaṇṇena amanussā methunaṃ dhammaṃ paṭisevantīti? Āmantā. Arahantānaṃ vaṇṇena amanussā pāṇaṃ hananti…pe… adinnaṃ ādiyanti, musā bhaṇanti, pisuṇaṃ bhaṇanti, pharusaṃ bhaṇanti, samphaṃ palapanti, sandhiṃ chindanti, nillopaṃ haranti, ekāgārikaṃ karonti, paripanthe tiṭṭhanti, paradāraṃ gacchanti, gāmaghātakaṃ karonti…pe… nigamaghātakaṃ karontīti? Na hevaṃ vattabbe…pe….

Arahantavaṇṇakathā niṭṭhitā.

Tevīsatimavaggo

(220-4) 3-7. Issariyakāmakārikādikathā

Bodhisatto issariyakāmakārikāhetu vinipātaṃ gacchatīti? Āmantā. Bodhisatto issariyakāmakārikāhetu nirayaṃ gacchati , sañjīvaṃ gacchati, kālasuttaṃ gacchati, tāpanaṃ gacchati, mahātāpanaṃ [patāpanaṃ (sī. syā. kaṃ. pī.)] gacchati, saṅghātakaṃ gacchati, roruvaṃ gacchati…pe… avīciṃ gacchatīti? Na hevaṃ vattabbe…pe….

Bodhisatto issariyakāmakārikāhetu vinipātaṃ gacchatīti? Āmantā. 『『Bodhisatto issariyakāmakārikāhetu vinipātaṃ gacchatī』』ti – attheva suttantoti? Natthi. Hañci 『『bodhisatto issariyakāmakārikāhetu vinipātaṃ gacchatī』』ti – nattheva suttanto, no ca vata re vattabbe – 『『bodhisatto issariyakāmakārikāhetu vinipātaṃ gacchatī』』ti.

Bodhisatto issariyakāmakārikāhetu gabbhaseyyaṃ okkamatīti? Āmantā. Bodhisatto issariyakāmakārikāhetu nirayaṃ upapajjeyya, tiracchānayoniṃ upapajjeyyāti? Na hevaṃ vattabbe…pe….

Bodhisatto issariyakāmakārikāhetu gabbhaseyyaṃ okkamatīti ? Āmantā. Bodhisatto iddhimāti? Na hevaṃ vattabbe…pe… bodhisatto iddhimāti? Āmantā. Bodhisattena chandiddhipādo bhāvito…pe… vīriyiddhipādo…pe… cittiddhipādo…pe… vīmaṃsiddhipādo bhāvitoti? Na hevaṃ vattabbe…pe….

Bodhisatto issariyakāmakārikāhetu gabbhaseyyaṃ okkamatīti? Āmantā. 『『Bodhisatto issariyakāmakārikāhetu gabbhaseyyaṃ okkamatī』』ti – attheva suttantoti? Natthi. Hañci 『『bodhisatto issariyakāmakārikāhetu gabbhaseyyaṃ okkamatī』』ti – nattheva suttanto, no ca vata re vattabbe – 『『bodhisatto issariyakāmakārikāhetu gabbhaseyyaṃ okkamatī』』ti.

第二十三品 (218) 1. 單一意圖的討論是否應該以單一意圖行淫慾法？是的。是否應該以單一意圖成為非沙門,成為非比丘,成為斷根者,成為波羅夷者?不應如此說...是否應該以單一意圖行淫慾法?是的。是否應該以單一意圖殺生,偷盜,妄語,兩舌,惡口,綺語,破門而入,搶劫,做獨家盜賊,埋伏路旁,姦淫他人妻子,屠村,屠鎮?不應如此說... 單一意圖的討論結束。 (219) 2. 阿羅漢形象的討論非人是否以阿羅漢的形象行淫慾法?是的。非人是否以阿羅漢的形象殺生...偷盜,妄語,兩舌,惡口,綺語,破門而入,搶劫,做獨家盜賊,埋伏路旁,姦淫他人妻子,屠村...屠鎮?不應如此說... 阿羅漢形象的討論結束。 (220-4) 3-7. 自在隨欲等的討論菩薩是否因自在隨欲而墮落?是的。菩薩是否因自在隨欲而墮地獄,墮等活地獄,墮黑繩地獄,墮炎熱地獄,墮大炎熱地獄,墮眾合地獄,墮叫喚地獄...墮無間地獄?不應如此說... 菩薩是否因自在隨欲而墮落?是的。"菩薩因自在隨欲而墮落"這樣的經文存在嗎?不存在。如果"菩薩因自在隨欲而墮落"這樣的經文不存在,就不應該說"菩薩因自在隨欲而墮落"。菩薩是否因自在隨欲而入胎?是的。菩薩是否因自在隨欲而投生地獄,投生畜生?不應如此說... 菩薩是否因自在隨欲而入胎?是的。菩薩是否具有神通?不應如此說...菩薩是否具有神通?是的。菩薩是否修習欲神足...精進神足...心神足...觀神足?不應如此說... 菩薩是否因自在隨欲而入胎?是的。"菩薩因自在隨欲而入胎"這樣的經文存在嗎?不存在。如果"菩薩因自在隨欲而入胎"這樣的經文不存在,就不應該說"菩薩因自在隨欲而入胎"。
Bodhisatto issariyakāmakārikāhetu dukkarakārikaṃ akāsīti? Āmantā. Bodhisatto issariyakāmakārikāhetu 『『sassato loko』』ti paccāgacchi, 『『asassato loko』』ti…pe… 『『antavā loko』』ti…pe… 『『anantavā loko』』ti… 『『taṃ jīvaṃ taṃ sarīra』』nti … 『『aññaṃ jīvaṃ aññaṃ sarīra』』nti… 『『hoti tathāgato paraṃ maraṇā』』ti… 『『na hoti tathāgato paraṃ maraṇā』』ti… 『『hoti ca na ca hoti tathāgato paraṃ maraṇā』』ti…pe… 『『neva hoti na na hoti tathāgato paraṃ maraṇā』』ti paccāgacchīti? Na hevaṃ vattabbe…pe….

Bodhisatto issariyakāmakārikāhetu dukkarakārikaṃ akāsīti? Āmantā. 『『Bodhisatto issariyakāmakārikāhetu dukkarakārikaṃ akāsī』』ti – attheva suttantoti? Natthi. Hañci 『『bodhisatto issariyakāmakārikāhetu dukkarakārikaṃ akāsī』』ti – nattheva suttanto, no ca vata re vattabbe – 『『bodhisatto issariyakāmakārikāhetu dukkarakārikaṃ akāsī』』ti.

Bodhisatto issariyakāmakārikāhetu aparantapaṃ [amaraṃ tapaṃ (saṃ. ni. 1.137)] akāsi, aññaṃ satthāraṃ uddisīti? Āmantā. Bodhisatto issariyakāmakārikāhetu 『『sassato loko』』ti paccāgacchi…pe… 『『neva hoti na na hoti tathāgato paraṃ maraṇā』』ti paccāgacchīti? Na hevaṃ vattabbe…pe….
Bodhisatto issariyakāmakārikāhetu aññaṃ satthāraṃ uddisīti? Āmantā. 『『Bodhisatto issariyakāmakārikāhetu aññaṃ satthāraṃ uddisī』』ti – attheva suttantoti? Natthi. Hañci 『『bodhisatto issariyakāmakārikāhetu aññaṃ satthāraṃ uddisī』』ti – nattheva suttanto, no ca vata re vattabbe – 『『bodhisatto issariyakāmakārikāhetu aññaṃ satthāraṃ uddisī』』ti.

Issariyakāmakārikākathā niṭṭhitā.

Tevīsatimavaggo

(225) 8. Patirūpakathā

Atthi na rāgo rāgapatirūpakoti? Āmantā. Atthi na phasso phassapatirūpako, atthi na vedanā vedanāpatirūpikā, atthi na saññā saññāpatirūpikā , atthi na cetanā cetanāpatirūpikā, atthi na cittaṃ cittapatirūpakaṃ, atthi na saddhā saddhāpatirūpikā, atthi na vīriyaṃ vīriyapatirūpakaṃ, atthi na sati satipatirūpikā, atthi na samādhi samādhipatirūpako , atthi na paññā paññāpatirūpikāti? Na hevaṃ vattabbe…pe….
Atthi na doso dosapatirūpako, atthi na moho mohapatirūpako, atthi na kileso kilesapatirūpakoti? Āmantā. Atthi na phasso phassapatirūpako…pe… atthi na paññā paññāpatirūpikāti? Na hevaṃ vattabbe…pe….

Patirūpakathā niṭṭhitā.

Tevīsatimavaggo

(226) 9. Aparinipphannakathā

Rūpaṃ aparinipphannanti? Āmantā. Rūpaṃ na aniccaṃ na saṅkhataṃ na paṭiccasamuppannaṃ na khayadhammaṃ na vayadhammaṃ na virāgadhammaṃ na nirodhadhammaṃ na vipariṇāmadhammanti? Na hevaṃ vattabbe…pe… nanu rūpaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ vipariṇāmadhammanti? Āmantā. Hañci rūpaṃ aniccaṃ saṅkhataṃ…pe… vipariṇāmadhammaṃ, no ca vata re vattabbe – 『『rūpaṃ aparinipphanna』』nti.

Dukkhaññeva parinipphannanti? Āmantā. Nanu yadaniccaṃ taṃ dukkhaṃ [saṃ. ni. 3.15] vuttaṃ bhagavatā – 『『rūpaṃ anicca』』nti? Āmantā. Hañci yadaniccaṃ taṃ dukkhaṃ vuttaṃ bhagavatā – 『『rūpaṃ aniccaṃ』』, no ca vata re vattabbe – 『『dukkhaññeva parinipphanna』』nti…pe….

菩薩是否因自在隨欲而行苦行?是的。菩薩是否因自在隨欲而回歸"世界是常"的觀點,"世界是無常"的觀點..."世界是有邊"的觀點..."世界是無邊"的觀點..."命即是身"的觀點..."命與身是異"的觀點..."如來死後存在"的觀點..."如來死後不存在"的觀點..."如來死後亦存在亦不存在"的觀點..."如來死後非存在非不存在"的觀點?不應如此說... 菩薩是否因自在隨欲而行苦行?是的。"菩薩因自在隨欲而行苦行"這樣的經典存在嗎?不存在。如果"菩薩因自在隨欲而行苦行"這樣的經典不存在,就不應該說"菩薩因自在隨欲而行苦行"。菩薩是否因自在隨欲而行自我折磨的苦行,追隨其他導師?是的。菩薩是否因自在隨欲而回歸"世界是常"的觀點..."如來死後非存在非不存在"的觀點?不應如此說... 菩薩是否因自在隨欲而追隨其他導師?是的。"菩薩因自在隨欲而追隨其他導師"這樣的經典存在嗎?不存在。如果"菩薩因自在隨欲而追隨其他導師"這樣的經典不存在,就不應該說"菩薩因自在隨欲而追隨其他導師"。自在隨欲的討論結束。 23. 第二十三品 (225) 8. 相似的討論是否存在非貪而相似貪的東西?是的。是否存在非觸而相似觸的東西,是否存在非受而相似受的東西,是否存在非想而相似想的東西,是否存在非思而相似思的東西,是否存在非心而相似心的東西,是否存在非信而相似信的東西,是否存在非精進而相似精進的東西,是否存在非念而相似唸的東西,是否存在非定而相似定的東西,是否存在非慧而相似慧的東西?不應如此說... 是否存在非嗔而相似嗔的東西,是否存在非癡而相似癡的東西,是否存在非煩惱而相似煩惱的東西?是的。是否存在非觸而相似觸的東西...是否存在非慧而相似慧的東西?不應如此說... 相似的討論結束。 23. 第二十三品 (226) 9. 未圓滿成就的討論色是未圓滿成就的嗎?是的。色不是無常的、不是有為的、不是緣起的、不是壞滅法、不是衰敗法、不是離欲法、不是滅法、不是變易法嗎?不應如此說...色難道不是無常的、有為的、緣起的、壞滅法、衰敗法、離欲法、滅法、變易法嗎?是的。如果色是無常的、有為的...變易法,就不應該說"色是未圓滿成就的"。只有苦是圓滿成就的嗎?是的。世尊不是說"凡無常者即是苦"嗎?是的。如果世尊說"凡無常者即是苦","色是無常的",就不應該說"只有苦是圓滿成就的"...

Vedanā …pe… saññā… saṅkhārā… viññāṇaṃ… cakkhāyatanaṃ…pe… dhammāyatanaṃ… cakkhudhātu… dhammadhātu… cakkhundriyaṃ…pe… aññātāvindriyaṃ aparinipphannanti? Āmantā. Aññātāvindriyaṃ na aniccaṃ…pe… na vipariṇāmadhammanti? Na hevaṃ vattabbe…pe… nanu aññātāvindriyaṃ aniccaṃ saṅkhataṃ…pe… vipariṇāmadhammanti? Āmantā. Hañci aññātāvindriyaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ vipariṇāmadhammaṃ, no ca vata re vattabbe – 『『aññātāvindriyaṃ aparinipphanna』』nti.

Dukkhaññeva parinipphannanti? Āmantā. Nanu yadaniccaṃ taṃ dukkhaṃ vuttaṃ bhagavatā – 『『aññātāvindriyaṃ anicca』』nti? Āmantā. Hañci yadaniccaṃ taṃ dukkhaṃ vuttaṃ bhagavatā – 『『aññātāvindriyaṃ aniccaṃ』』, no ca vata re vattabbe – 『『dukkhaññeva parinipphanna』』nti.

Aparinipphannakathā niṭṭhitā.

Tevīsatimavaggo.

Tassuddānaṃ –

Ekādhippāyena methuno dhammo paṭisevitabbo, arahantānaṃ vaṇṇena amanussā methunaṃ dhammaṃ paṭisevanti, bodhisatto issariyakāmakārikāhetu vinipātaṃ gacchati, gabbhaseyyaṃ okkamati, dukkarakārikaṃ akāsi , aparantapaṃ akāsi, aññaṃ satthāraṃ uddisi, atthi na rāgo rāgapatirūpako atthi na doso dosapatirūpako atthi na moho mohapatirūpako atthi na kileso kilesapatirūpako, rūpaṃ aparinipphannaṃ aññātāvindriyaṃ aparinipphannanti.

Khuddako aḍḍhapaṇṇāsako.

Tassuddānaṃ –

Navaṃ, nibbuti, ekādhippāyoti.

Paṇṇāsakuddānaṃ –

Mahāniyāmo , anusayā, niggaho, khuddakapañcamo;

Parappavādamaddanā, suttamūlasamāhitā;

Ujjotanā satthusamaye, kathāvatthupakaraṇeti.

受...想...行...識...眼處...法處...眼界...法界...眼根...具知根是未圓滿成就的嗎?是的。具知根不是無常的...不是變易法嗎?不應如此說...具知根難道不是無常的、有為的...變易法嗎?是的。如果具知根是無常的、有為的、緣起的、壞滅法、衰敗法、離欲法、滅法、變易法,就不應該說"具知根是未圓滿成就的"。只有苦是圓滿成就的嗎?是的。世尊不是說"凡無常者即是苦","具知根是無常的"嗎?是的。如果世尊說"凡無常者即是苦","具知根是無常的",就不應該說"只有苦是圓滿成就的"。未圓滿成就的討論結束。第二十三品結束。其摘要如下: 應以單一意圖行淫慾法,非人以阿羅漢的形象行淫慾法,菩薩因自在隨欲而墮落,入胎,行苦行,行自我折磨的苦行,追隨其他導師,存在非貪而相似貪的東西存在非嗔而相似嗔的東西存在非癡而相似癡的東西存在非煩惱而相似煩惱的東西,色是未圓滿成就的具知根是未圓滿成就的。小五十篇結束。其摘要如下: 新的、涅槃、單一意圖。五十篇摘要: 大決定、隨眠、責難、第五小品; 破斥他說、依經典、闡明師說、論事書。

Pañcattiṃsabhāṇavāraṃ

Kathāvatthupakaraṇaṃ niṭṭhitaṃ.

三十五誦品論事書結束。