4. Aṭṭhakathākaṇḍaṃ · 4. 义注篇义注
Kāmāvacarakusalapadabhājanīyaṃ欲界善法句分别。
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1. Idāni yathānikkhittāya mātikāya saṅgahite dhamme pabhedato dassetuṃ katame dhammā kusalāti idaṃ padabhājanīyaṃ āraddhaṃ. Tattha yadetaṃ yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hotīti paṭhamaṃ kāmāvacarakusalaṃ dassitaṃ, tassa tāva niddese dhammavavatthānavāro saṅgahavāro suññatavāroti tayo mahāvārā honti. Tesu dhammavavatthānavāro uddesaniddesavasena dvidhā ṭhito. Tesu uddesavārassa pucchā, samayaniddeso, dhammuddeso, appanāti cattāro paricchedā. Tesu ‘katame dhammā kusalā’ti ayaṃ pucchā nāma. ‘Yasmiṃ samaye kāmāvacaraṃ…pe… tasmiṃ samaye’ti ayaṃ samayaniddeso nāma. ‘Phasso hoti…pe… avikkhepo hotī’ti ayaṃ dhammuddeso nāma. ‘Ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā ime dhammā kusalā’ti ayaṃ appanā nāma.
如今，依照已经确立的宗旨，汇集整理的法义中，为了分别显示何者为善法，必须开始解释这句话。所谓“此处所说善法”者，即是指：在某一时间，心生起对欲界行为的善意（意指净心不染的善法），这是初步示现的“欲界行为善法”。关于此，存在三种重要注释项，即解释法义的顺序（法义注释顺序）、汇集整理顺序（汇集顺序）以及空了顺序（空无顺序），这三者均为根本大序。其中文义注释顺序本身又分为两类：说明说明顺序和条件说明顺序。这些注释中的“何者为善法”是称为询问；“在某一时间发生欲界行为善意心”是条件说明；“触发生……”至“不散失”是说明；“在该时间还有其他因缘生起的无形诸法，也是善法”是名义说明（或称释义）。
Evaṃ catūhi paricchedehi ṭhitassa uddesavārassa yvāyaṃ paṭhamo pucchāparicchedo, tattha ‘katame dhammā kusalā’ti ayaṃ kathetukamyatāpucchā. Pañcavidhāhi pucchā – adiṭṭhajotanāpucchā, diṭṭhasaṃsandanāpucchā, vimaticchedanāpucchā, anumatipucchā, kathetukamyatāpucchāti. Tāsaṃ idaṃ nānattaṃ –
如是，针对这四个章节的法义说明顺序，本段乃首个询问章节，所询内容即“何者为善法”，这是由于阐明欲达成该义所作的询问。询问分为五种：未见之光询问、见证之询问、消除疑惑询问、认可询问、欲达成意图之询问。这些询问的差别如下——
Katamā adiṭṭhajotanāpucchā? Pakatiyā lakkhaṇaṃ aññātaṃ hoti, adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ. Tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhūtatthāya vibhāvanatthāya pañhaṃ pucchati. Ayaṃ adiṭṭhajotanāpucchā (mahāni. 150; cūḷani. puṇṇakamāṇavapucchāniddesa 12).
何谓未见之光询问？其特征为未知的情况，询问内容为未见、未遍及、未超越、未分明、未显现。借此询问，求知其认识、觉见、对照、止疑、辨析之意。此即未见之光询问（见大部150，小部藏书第十二应问释）。
Katamā diṭṭhasaṃsandanāpucchā? Pakatiyā lakkhaṇaṃ ñātaṃ hoti, diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ, so aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati. Ayaṃ diṭṭhasaṃsandanāpucchā (mahāni. 150; cūḷani. puṇṇakamāṇavapucchāniddesa 12).
何谓见证之询问？其特征为明知的情况，询问内容为已见、已遍及、已超越、已分明、已显现，且与其他贤者共证此理，求证相符与共通之义。此即见证之询问（见大部150，小部藏书第十二应问释）。
Katamā vimaticchedanāpucchā? Pakatiyā saṃsayapakkhando hoti, vimatipakkhando dveḷhakajāto – ‘evaṃ nu kho, nanu kho, kiṃ nu kho, kathaṃ nu kho’ti. So vimaticchedanatthāya pañhaṃ pucchati. Ayaṃ vimaticchedanāpucchā (mahāni. 150; cūḷani. puṇṇakamāṇavapucchāniddesa 12).
何谓消除疑惑询问？其特征为疑惑扰动，疑虑重重，即形如“果真如此吗？绝非如此吗？究竟为何？该如何？”，借此询问以除疑惑、消除不明。此即消除疑惑询问（见大部150，小部藏书第十二应问释）。
Katamā anumatipucchā? Bhagavā bhikkhūnaṃ anumatiyā pañhaṃ pucchati – ‘taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’ti? ‘Aniccaṃ, bhante’. ‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’ti? ‘Dukkhaṃ, bhante’ . ‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ etaṃ mama, esohamasmi, eso me attā’ti? ‘Nohetaṃ, bhante’ti (saṃ. ni. 3.79; mahāva. 21). Ayaṃ anumatipucchā.
何谓认可询问？世尊询问比库们的许可，内容如“诸比库！色法为常为无常乎？”“世尊！为无常。”又问“何者为无常？为苦？为乐乎？”“世尊！为苦。”“何者为无常、苦、变化之法，汝可观照否？此法我身也，我法也？”“非也，世尊。”（参见增支部第三卷第七十九页，大本第二十一经）。此即认可询问。
Katamā kathetukamyatāpucchā? Bhagavā bhikkhūnaṃ kathetukamyatāya pañhaṃ pucchati. ‘‘Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro’’ti (dī. ni. 2.373)? Ayaṃ kathetukamyatāpucchāti.
何为可说欲问？谓世尊向比库们为可说之故而问问题。『比库们，有四念处。何者为四？』此谓可说欲问。
Tattha buddhānaṃ purimā tisso pucchā natthi. Kasmā? Buddhānañhi tīsu addhāsu kiñci saṅkhataṃ, addhāvimuttaṃ vā asaṅkhataṃ, adiṭṭhaṃ anaññātaṃ ajotitaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ nāma natthi. Tena tesaṃ adiṭṭhajotanāpucchā natthi. Yaṃ pana bhagavatā attano ñāṇena paṭividdhaṃ, tassa aññena samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā saddhiṃ saṃsandanakiccaṃ natthi. Tenassa diṭṭhasaṃsandanāpucchā natthi. Yasmā panesa akathaṃkathī tiṇṇavicikiccho sabbadhammesu vihatasaṃsayo, tenassa vimaticchedanāpucchā natthi. Itarā dve pana pucchā bhagavato atthi. Tāsu ayaṃ kathetukamyatāpucchāti veditabbā.
于此，过去世尊三大疑问无有。何以故？世尊于三界中，固有造作法、非造作法、未见法、未知法、未照法、不均法、越越法、不增长法、不灭法，名为无有。故无对彼未照法之疑问。且世尊以自己智慧所知之真理，彼他沙门、婆罗门、天人、魔王、梵天等不能反驳，故无别之反驳疑问。又世尊断除一切法之三毒疑，故无灭疑问。唯有二种疑问仍存，于彼二者有可说欲问，斯当知之。
Tattha ‘katame’tipadena niddisitabbadhamme pucchati. ‘Dhammā kusalā’ti hi vacanamattena ‘kiṃ katā kiṃ vā karontī’ti na sakkā ñātuṃ. ‘Katame’ti vutte pana tesaṃ puṭṭhabhāvo paññāyati. Tena vuttaṃ ‘katametipadena niddisitabbadhamme pucchatī’ti. ‘Dhammā kusalā’tipadadvayena pucchāya puṭṭhadhamme dasseti. Tesaṃ attho heṭṭhā pakāsitova.
此处以‘何者’为名所应问之法。言‘善法’等语独难知其所作为何。‘何者’一说显其所问之本质。故言‘以何字问应所问之法’。问中隐含‘善法’二字，释其所问之意，以下略明。
Kasmā panettha mātikāyaṃ viya ‘kusalā dhammā’ti avatvā ‘dhammā kusalā’ti padānukkamo katoti? Pabhedato dhammānaṃ desanaṃ dīpetvā pabhedavantadassanatthaṃ. Imasmiñhi abhidhamme dhammāva desetabbā. Te ca kusalādīhi pabhedehi anekappabhedā. Tasmā dhammāyeva idha desetabbā . Nāyaṃ vohāradesanā. Te ca anekappabhedato desetabbā, na dhammamattato. Pabhedato hi desanā ghanavinibbhogapaṭisambhidāñāṇāvahā hotīti ‘kusalā dhammā’ti evaṃ pabhedato dhammānaṃ desanaṃ dīpetvā, idāni ye tena pabhedena desetabbā dhammā te dassetuṃ, ayaṃ ‘katame dhammā kusalā’ti padānukkamo katoti veditabbo. Pabhedavantesu hi dassitesu pabhedo dassiyamāno yujjati suviññeyyo ca hotīti.
何以在此规定中为‘善法’而非‘法善’等词序？乃因讲说法先分辨‘法善’等诸类，明显分别显露故。在此阿毗达摩中，应以法为本，讲之法谛。故分别法诸类而有多种分别。是以当仅讲法，而非仅讲法质。讲之乃以分别为基础，因分别而生诸智分别知识。‘善法’一词即以其分别对法的讲说为灯，今日当以此分别所讲之法为正解。分别时，所现分别当明智且可知。
Idāni yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittanti. Ettha –
今于此时，欲念行为为善心也。是故——
Samaye niddisi cittaṃ, cittena samayaṃ muni;
时现观心，随心现时，圣人明了。
Niyametvāna dīpetuṃ, dhamme tattha pabhedato.
在此教法中调伏内心，以除烦恼障碍，使之光明显现。
‘Yasmiṃ samaye kāmāvacaraṃ kusalaṃ citta’nti hi niddisanto bhagavā samaye cittaṃ niddisi. Kiṃkāraṇā? Tena samayaniyamitena cittena pariyosāne ‘tasmiṃ samaye’ti evaṃ samayaṃ niyametvāna, atha vijjamānepi samayanānatte yasmiṃ samaye cittaṃ tasmiṃyeva samaye phasso hoti, vedanā hotīti evaṃ tasmiṃ cittaniyamite samaye ete santatisamūhakiccārammaṇaghanavasena duranubodhappabhede phassavedanādayo dhamme bodhetunti attho.
世尊已指出：『在何时内心远离欲乐而清净善良』，当下即指示那清净心。缘何如此？乃由那当下被调伏的心，及至终极时亦随缘而止，于此同一当下心识与感受相应而生，分别触与受等诸心法。由此观照特定时间内心之调伏，令诸心法及相续之行为等以难以理解之性相示现，如此即为启示触受等法。
Idāni ‘yasmiṃ samaye’tiādīsu ayamanupubbapadavaṇṇanā. Yasminti aniyamato bhummaniddeso. Samayeti aniyamaniddiṭṭhaparidīpanaṃ. Ettāvatā aniyamato samayo niddiṭṭho hoti. Tattha samayasaddo –
今当说明『在何时』等词为非渐进排列之词。所谓『何时』，是表示根本无规律之时相。所谓『时』，则显明无规律之时间。无规律之时相即如是被示现。在此句中，『时』一辞──
Samavāye khaṇe kāle, samūhe hetu diṭṭhisu;
谓集合、瞬间、期间，乃至聚会及缘由皆明示，
Paṭilābhe pahāne ca, paṭivedhe ca dissati.
且明示所得、舍弃及障碍等情状，
Tathā hissa ‘‘appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’’ti (dī. ni. 1.447) evamādīsu samavāyo attho. ‘‘Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu (a. ni. 8.29) khaṇo. ‘‘Uṇhasamayo pariḷāhasamayo’’tiādīsu (pāci. 358) kālo. ‘‘Mahāsamayo pavanasmi’’ntiādīsu samūho. ‘‘Samayopi kho te, bhaddāli, appaṭividdho ahosi – bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati ‘bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosī’’tiādīsu (ma. ni. 2.135) hetu. ‘‘Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasatī’’tiādīsu (ma. ni. 2.260) diṭṭhi.
如同佛陀云：『确当调伏自己内心，于时亦于当刻坚守己身』（《相应部义品》1.447）等文中集合之义。又如《增支部》8.29云：『比库们，只有瞬间与时段适于出家生活』，其中瞬间之义；又如《巴利律藏》358页云：『热时是煎熬之时』，其中期间之义；又如『大时间是风之际』，其中聚合之义；及《中部律》2.135页云：『时辰未违，世尊在沙瓦提住，如莲比库学法未能圆满，时辰亦不违』，示因缘之义；又如《中部律》2.260页云：『那一时，游方比库刮头儿子，因时章诵，南芦池一枝龙脑花园所依』，此为见解之示现。
‘‘Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko;
“于所现法中，何者为义？何者为常流义？
Atthābhisamayā dhīro, paṇḍitoti pavuccatī’’ti. (saṃ. ni. 1.129) –
具有义达者，被称为智者、贤者。”（修多罗·尼经 第1卷第129节）——
Ādīsu paṭilābho. ‘‘Sammā mānābhisamayā antamakāsi dukkhassā’’tiādīsu (ma. ni. 1.28) pahānaṃ. ‘‘Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho’’tiādīsu (paṭi. ma. 2.8) paṭivedho. Evamanekesu samayesu –
起始处谓为获得。“正观止息欲贪乃苦之终结。”（大念处经 第1卷第28节）谓放弃。苦之痛苦状态、诸形成处、忧惧增减、变化无常、义达状态即是（藏义分则第2卷第8节）之辨析。于多种时机中——
Samavāyo khaṇo kālo, samūho hetuyeva ca;
合一为集，刹那为时，群为缘起；
Ete pañcapi viññeyyā, samayā idha viññunā.
此五者皆当明知，于此时机由智者洞见。
‘Yasmiṃ samaye kāmāvacaraṃ kusala’nti imasmiñhi kusalādhikāre tesu navasu samayesu ete samavāyādayo pañca samayā paṇḍitena veditabbā.
“于彼时机行为善及于此善法之胜者，于九种时机中此五种合一等，皆当由贤者所知。”
Tesu paccayasāmaggī, samavāyo khaṇo pana;
因缘的和合称为同时刻，然而瞬间确实如一时一刻。
Ekova navamo ñeyyo, cakkāni caturopi vā.
唯一应知者是第九，即便四个时轮共存亦如是。
Yā hi esā sādhāraṇaphalanipphādakattena saṇṭhitā paccayānaṃ sāmaggī, sā idha samavāyoti ñātabbā. ‘‘Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’ti (a. ni. 8.29) evaṃ vutto pana navamova khaṇo eko khaṇoti veditabbo. Yāni vā panetāni ‘‘cattārimāni, bhikkhave, cakkāni yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattatī’’ti – ettha ‘patirūpadesavāso, sappurisūpanissayo, attasammāpaṇidhi, pubbe ca katapuññatā’ti (a. ni. 4.31) cattāri cakkāni vuttāni, etāni vā ekajjhaṃ katvā okāsaṭṭhena khaṇoti veditabbāni. Tāni hi kusaluppattiyā okāsabhūtāni.
因诸因缘共同生成而殊胜之果唯一的和合，称为同时合。此处『和合』应解作同时刻，如《增支部》八章二十九偈所说：『比库们，此时此刻即是修行住持正道的时刻』，故第九时辰仅为一时刻。若以此地天人共为四轮时数，如《增支部》四章三十一中说的四轮即「界相适处、善人依止、自正念住、以前所作功德」，此四轮合一统称为时刻。此四者实因善业而生，随缘出现。
Evaṃ samavāyañca khaṇañca ñatvā itaresu –
了解了同时合与时刻后，再说他处，
Taṃ taṃ upādāya paññatto, kālo vohāramattako;
各自取计定名为时间，代表运行之度量；
Puñjo phassādidhammānaṃ, samūhoti vibhāvito.
各种感受等法因缘聚合，称为集体众合。
‘Cittakālo rūpakālo’tiādinā hi nayena dhamme vā, ‘atīto anāgato’tiādinā nayena dhammavuttiṃ vā, ‘bījakālo aṅkurakālo’ti ādinā nayena dhammapaṭipāṭiṃ vā, ‘uppādakālo jarākālo’tiādinā nayena dhammalakkhaṇaṃ vā, ‘vediyanakālo sañjānanakālo’tiādinā nayena dhammakiccaṃ vā, ‘nhānakālo pānakālo’tiādinā nayena sattakiccaṃ vā, ‘gamanakālo ṭhānakālo’tiādinā nayena iriyāpathaṃ vā, ‘pubbaṇho sāyanho divā rattī’tiādinā nayena candimasūriyādiparivattanaṃ vā, ‘aḍḍhamāso māso’tiādinā nayena ahorattādisaṅkhātaṃ kālasañcayaṃ vāti – evaṃ taṃ taṃ upādāya paññatto kālo nāma. So panesa sabhāvato avijjamānattā paññattimattako evāti veditabbo. Yo panesa phassavedanādīnaṃ dhammānaṃ puñjo, so idha samūhoti vibhāvito. Evaṃ kālasamūhepi ñatvā itaro pana –
所谓“心所缘时、色所缘时”等说，指的是以此类法为根据而计论的时间；“过去与未来”等说，指的是以法的流通为根据而说的时相；“种子时期、萌芽时期”等说，是以修行法为根据而论定的时间；“生起时期、老灭时期”等说，是以法的相状为根据而说的时间；“觉知时期、发生时期”等说，是以法的作用为根据而论的时间；“浴时期、饮时期”等说，是以有情的行为为根据而说的时间；“行时期、住时期”等说，是以行道为依据而说的时段；“早晨、傍晚、白天、夜晚”等说，是以日月星辰等的周转为根据而计量的时间；“半月、月”等说，是以昼夜等被分类积累的时段为名。由此种种条件所依，所谓的时间即是这样被定义。由此可知，这种时间是本性上无明着染，却只是依名计取的存在。而这时间汇集了触、受等诸法的群集，因而在此处说它为时集。对时集诸法理解之后，接下来还有别的——
Hetūti paccayovettha, tassa dvāravasena vā;
所谓因，是缘起之因，此亦为其入口之门；
Anekabhāvo viññeyyo, paccayānaṃ vasena vā.
因有多种，且依诸缘而异。
Ettha hi paccayova hetu nāma, tassa dvārānaṃ vā paccayānaṃ vā vasena anekabhāvo veditabbo. Kathaṃ? Cakkhudvārādīsu hi uppajjamānānaṃ cakkhuviññāṇādīnaṃ cakkhurūpaālokamanasikārādayo paccayā, mahāpakaraṇe ca ‘‘hetupaccayo ārammaṇapaccayo’’tiādinā nayena catuvīsati paccayā vuttā. Tesu ṭhapetvā vipākapaccayañca pacchājātapaccayañca, sesā kusaladhammānaṃ paccayā hontiyeva. Te sabbepi idha hetūti adhippetā. Evamassa iminā dvāravasena vā paccayavasena vā anekabhāvo veditabbo . Evamete samavāyādayo pañca atthā idha samayasaddena pariggahitāti veditabbā.
这里所谓[因]，实为条件，因其对应的入口及缘起条件，有多种不同。如何见得？以眼根为门者，有眼识及眼色光等诸因，法藏中所说的“因缘、所缘”诸四衍二十四种条件即据此论述。于此之上又加上果报缘及后继缘，其余诸善法亦皆缘于此诸条件。以上诸条件皆以“因”为总摄。因而据此入口或条件，有多样差别应当认识。如此各种相聚现象等五种义理于此处依时节之辞而明示。
‘Kasmā pana etesu yaṃkiñci ekaṃ apariggahetvā sabbesaṃ pariggaho kato’ti? ‘Tena tena tassa tassa atthavisesassa dīpanato. Etesu hi samavāyasaṅkhāto samayo anekahetuto vuttiṃ dīpeti. Tena ekakāraṇavādo paṭisedhito hoti. Samavāyo ca nāma sādhāraṇaphalanipphādane aññamaññāpekkho hoti. Tasmā ‘eko kattā nāma natthī’ti imampi atthaṃ dīpeti. Sabhāvena hi kāraṇe sati kāraṇantarāpekkhā ayuttāti. Evaṃ ekassa kassaci kāraṇassa abhāvadīpanena ‘‘sayaṃkataṃ sukhadukkha’’ntiādi paṭisedhitaṃ hoti.
“那么为何在此种种条件中，只取其一而包摄一切？”对此答曰：这是为启示每个条件的特殊作用。于此诸集合体中，所谓集会表明是由多因缘而成，是对一因论的反驳。所谓集会，乃是一般结果之成就，互相依存生起。由是说‘无唯一主宰’以明此理。缘中既有原因，亦有互依关系而无独立因。正如“自行苦乐”等说被否定，是为反对一因论。
Tattha siyā – ‘yaṃ vuttaṃ anekahetuto vuttiṃ dīpetī’ti, taṃ na yuttaṃ. ‘Kiṃkāraṇā’ ?‘Asāmaggiyaṃ ahetūnaṃ sāmaggiyampi ahetubhāvāpattito’. ‘Na hi ekasmiṃ andhe daṭṭhuṃ asakkonte andhasataṃ passatī’ti. ‘No na yuttaṃ; sādhāraṇaphalanipphādakattena hi ṭhitabhāvo sāmaggī; na anekesaṃ samodhānamattaṃ. Na ca andhānaṃ dassanaṃ nāma sādhāraṇaphalaṃ’. ‘Kasmā’?‘Andhasate satipi tassa abhāvato. Cakkhādīnaṃ pana taṃ sādhāraṇaphalaṃ, tesaṃ bhāve bhāvato. Asāmaggiyaṃ ahetūnampi ca sāmaggiyaṃ hetubhāvo siddho. Svāyaṃ asāmaggiyaṃ phalābhāvena, sāmaggiyañcassa bhāvena, veditabbo. Cakkhādīnañhi vekalle cakkhuviññāṇādīnaṃ abhāvo, avekalle ca bhāvo, paccakkhasiddho lokassā’ti. Ayaṃ tāva samavāyasaṅkhātena samayena attho dīpito.
此处可释为：宣说集会是由多因所生，非单因可解释。“何故？”“因不相合必然导致无因之合。”又，“盲人不可能用一眼看见百眼之物”，“此说不符。”因为整体结果的出现乃基于因缘和合，不是单一原因的简单叠加。且盲人对诸眼所现的共同果报无识，此果报乃基于主体差别而复合彰显。因非相合者，也有因缘相合之起，由不相合因缘以相合因缘成就。由此可知，没有独立孤立的眼识色等存在，各种差异缘起相互对应，这是世间事理的显现。这正是此前集会说的含义之提示。
Yo panesa aṭṭhahi akkhaṇehi parivajjito navamo khaṇo, patirūpadesavāsādiko ca catucakkasaṅkhāto okāsaṭṭhena khaṇo vutto, so manussattabuddhuppādasaddhammaṭṭhitiādikaṃ khaṇasāmaggiṃ vinā natthi. Manussattādīnañca kāṇakacchapopamādīhi (ma. ni. 3.252) dullabhabhāvo. Iti khaṇassa dullabhattā suṭṭhutaraṃ khaṇāyattaṃ lokuttaradhammānaṃ upakārabhūtaṃ kusalaṃ dullabhameva . Evametesu khaṇasaṅkhāto samayo kusaluppattiyā dullabhabhāvaṃ dīpeti. Evaṃ dīpentena anena adhigatakhaṇānaṃ khaṇāyattasseva tassa kusalassa ananuṭṭhānena moghakhaṇaṃ kurumānānaṃ pamādavihāro paṭisedhito hoti. Ayaṃ khaṇasaṅkhātena samayena attho dīpito.
所谓以八个刹那为界限而分别避开的人，所谓第九刹那，以及依止存在地域等四种根所标明的对应时间点，若无这些刹那间的相契合，世间众生所生起的佛法根基与法念、修持基础等无从成立。众生及其如壳甲等障蔽物皆属难得之因缘。由此，刹那的难得性更加深刻，成为世间及出世间法中能够利益修行者的善法的难得之处。因此，以此刹那的数量作为时刻标记，乃指示善法之生起的难得。正因如此，若该刹那得不到适当保持，则错失这一因缘的疏忽放逸行为必然遭斥责。此即以刹那数目标记的时点所示之意。
Yo panetassa kusalacittassa pavattikālo nāma hoti, so atiparitto. Sā cassa atiparittatā ‘‘yathā ca, bhikkhave, tassa purisassa javo, yathā ca candimasūriyānaṃ javo, yathā ca yā devatā candimasūriyānaṃ purato dhāvanti tāsaṃ devatānaṃ javo, tato sīghataraṃ āyusaṅkhārā khīyantī’’ti (saṃ. ni. 2.228) – imassa suttassa aṭṭhakathāvasena veditabbā. Tatra hi so rūpajīvitindriyassa tāva parittako kālo vutto. Yāva paṭuppannaṃ rūpaṃ tiṭṭhati tāva soḷasa cittāni uppajjitvā bhijjanti. Iti tesaṃ kālaparittatāya upamāpi natthi. Tenevāha – ‘‘yāvañcidaṃ, bhikkhave, upamāpi na sukarā yāva lahuparivattaṃ citta’’nti (a. ni. 1.48). Evametesu kālasaṅkhāto samayo kusalacittappavattikālassa atiparittataṃ dīpeti. Evaṃ dīpentena cānena atiparittakālatāya, vijjulatobhāsena muttāvuṇanaṃ viya, duppaṭivijjhamidaṃ cittaṃ, tasmā etassa paṭivedhe mahāussāho ca ādaro ca kattabboti ovādo dinno hoti. Ayaṃ kālasaṅkhātena samayena attho dīpito.
所谓这刹那中善念心起始之时，即谓为过短暂。有教言：“比库们，此人的寿命就如月光、太阳之寿命，或如天众走在月太阳之前之寿命，其寿命流逝之速远超于此。”这是本经注释所当详知。此处所说是指色身及生理根所依存的短暂时间。只要色身仍存在，即有十六心起生灭。对此时间短暂，实无更恰当比喻，于经中正言：“诸比库，此喻非难，如轻微转动的心。”因此，时间数目所标示的时刻，显示了善念心起始时的极短暂性。如电光闪现，照见亮光即灭，这种心境难以把握，故对此心念生起察知者，应具大精进与崇敬，此乃教诲。此即以时间数目标示时刻所示之意。
Samūhasaṅkhāto pana samayo anekesaṃ sahuppattiṃ dīpeti. Phassādīnañhi dhammānaṃ puñjo samūhoti vutto. Tasmiñca uppajjamānaṃ cittaṃ saha tehi dhammehi uppajjatīti anekesaṃ sahuppatti dīpitā. Evaṃ dīpentena cānena ekasseva dhammassa uppatti paṭisedhitā hoti. Ayaṃ samūhasaṅkhātena samayena attho dīpito.
总数所标示的时刻，指众多事物同时发生的境界。触及等诸法之聚合合称为集合。于此合中生起的心及诸法同步共现，即称为多个同时发生。依此标示可知，单一法起时，应当否定众多法同时存在的情况。此即以总数标示时刻所示之意。
Hetusaṅkhāto pana samayo parāyattavuttitaṃ dīpeti. ‘Yasmiṃ samaye’ti hi padassa yasmā ‘yasmiṃ hetumhi sati’ uppannaṃ hotīti ayamattho, tasmā ‘hetumhi sati’ pavattito parāyattavuttitā dīpitā. Evaṃ dīpentena cānena dhammānaṃ savasavattitābhimāno paṭisedhito hoti. Ayaṃ hetusaṅkhātena samayena attho dīpito.
缘由所标示的时刻，意味着‘于何缘由发生之时’的说法。言‘在何时’实指‘在何因缘恰当时’而产生。故由‘因缘在时’而引申出‘缘起’之意，显示缘起之说明。依此表明事理环环相依，不容颠倒。此即以缘由标示时刻所指之意。
Tattha ‘yasmiṃ samaye’ti kālasaṅkhātassa samayassa vasena ‘yasmiṃ kāle’ti attho; samūhasaṅkhātassa ‘yasmiṃ samūhe’ti. Khaṇasamavāyahetusaṅkhātānaṃ ‘yasmiṃ khaṇe sati, yāya sāmaggiyā sati, yamhi hetumhi sati’ kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva sati ‘phassādayopī’ti ayamattho veditabbo. Adhikaraṇañhi kālasaṅkhāto samūhasaṅkhāto ca samayo. Tattha vuttadhammānanti adhikaraṇavasenettha bhummaṃ. Khaṇasamavāyahetusaṅkhātassa ca samayassa bhāvena tesaṃ bhāvo lakkhīyatīti bhāvenabhāvalakkhaṇavasenettha bhummaṃ.
其中文义谓，由时间数目标示之时刻，意指‘于何时间’；由总数标示之时刻，意指‘于何集合’。由刹那同步缘由标示及其同在之时刻，生起依缘和合之善心，应知其意义是‘包括触等诸法’。时间数目集合及缘由数目标示均属时刻范畴。所谓教理，则指教义内容广泛。由刹那同步缘由数目标示的时刻，以及其所标示的状态或性质，皆属状态或性质之标示。
Kāmāvacaranti ‘‘katame dhammā kāmāvacarā? Heṭṭhato avīcinirayaṃ uparito paranimmitavasavattiṃ pariyantaṃ katvā’’tiādinā (dha. sa. 1287) nayena vuttesu kāmāvacaradhammesu pariyāpannaṃ. Tatrāyaṃ vacanattho – uddānato dve kāmā, vatthukāmo ca kilesakāmo ca. Tattha kilesakāmo atthato chandarāgova vatthukāmo tebhūmakavaṭṭaṃ. Kilesakāmo cettha kāmetīti kāmo; itaro pana kāmiyatīti kāmo. Yasmiṃ pana padese duvidhopeso kāmo pavattivasena avacarati, so catunnaṃ apāyānaṃ, manussānaṃ, channañca devalokānaṃ vasena ekādasavidho padeso. Kāmo ettha avacaratīti kāmāvacaro, sasatthāvacaro viya. Yathā hi yasmiṃ padese sasatthā purisā avacaranti, so vijjamānesupi aññesu dvipadacatuppadesu avacarantesu, tesaṃ abhilakkhitattā ‘sasatthāvacaro’tveva vuccati, evaṃ vijjamānesupi aññesu rūpāvacarādīsu tattha avacarantesu, tesaṃ abhilakkhitattā ayaṃ padeso ‘kāmāvacaro’tveva vuccati. Svāyaṃ yathā rūpabhavo rūpaṃ, evaṃ uttarapadalopaṃ katvā ‘kāmo’tveva vuccati. Evamidaṃ cittaṃ imasmiṃ ekādasapadesasaṅkhāte kāme avacaratīti kāmāvacaraṃ.
所谓‘欲行为’，即所谓何种行为为欲所为？教典如律藏中云：“自下至无间地狱，自上至梵天，自他所作及终极之事”诸欲行为皆包罗其中。此语所示为两种欲，一为物质欲，一为烦恼欲。烦恼欲本质即贪爱、渴求，如土地般广大。烦恼欲则称为‘欲’；另一类则称为‘欲念’。在某一处若存二者同时生成，则此处属于四恶趣、人间、天界的十一种处所之一。此欲称为‘欲行为’，如同常住之行为。譬如在某地若常有人活动，从古至今即称常住所，类似地，若在诸料色及其他形态活动，即称为‘欲行为处所’。正如色之生成为色，去除后为色灭，此处乃欲之所为。由此可知，心于十一种处所中进行诸欲活动，即是所谓‘欲行为’。
Kiñcāpi hi etaṃ rūpārūpabhavesupi avacarati, yathā pana saṅgāme avacaraṇato saṅgāmāvacaroti laddhanāmako nāgo nagare carantopi ‘saṅgāmāvacaro’tveva vuccati, thalajalacarā ca pāṇā athale ajale ca ṭhitāpi ‘thalacarā jalacarā’tveva vuccanti, evamidaṃ aññattha avacarantampi kāmāvacaramevāti veditabbaṃ. Ārammaṇakaraṇavasena vā ettha kāmo avacaratītipi kāmāvacaraṃ. Kāmañcesa rūpārūpāvacaresupi avacarati, yathā pana vadatīti ‘vaccho’, mahiyaṃ setīti ‘mahiṃso’ti vutte, na sattā yattakā vadanti, mahiyaṃ vā senti sabbesaṃ taṃ nāmaṃ hoti, evaṃsampadamidaṃ veditabbaṃ. Apica kāmabhavasaṅkhāte kāme paṭisandhiṃ avacāretītipi kāmāvacaraṃ.
此外，对于色与非色存在体的行为亦应如此解释。就像在战斗时，因战斗而活动的那条巨蟒被称为‘战斗行动者’，即便它漫游于城中也称为‘战斗行动者’；又如泥地里爬行的动物和水中停留的动物分别称为‘泥行动者’和‘水行动者’，如此即便在其他情况下活动，也应知其为欲界的行为。以缘起为条件时，此处即谓欲界有该行为。欲界等于色非色行为的活动，如言语标示（水声）为‘vaccho’，陆地称为‘mahiṃso’，这里非指生物的本质，陆地一词通称，依此理应如此理解。即便在欲界生起的欲情中，欲与欲之再生续亦应被视为欲界行为。
Kusalanti kucchitānaṃ salanādīhi atthehi kusalaṃ. Apica ārogyaṭṭhena anavajjaṭṭhena kosallasambhūtaṭṭhena ca kusalaṃ. Yatheva hi ‘kacci nu bhoto kusala’nti (jā. 1.15.146; 2.20.129) rūpakāye anāturatāya agelaññena nibyādhitāya ārogyaṭṭhena kusalaṃ vuttaṃ, evaṃ arūpadhammepi kilesāturatāya kilesagelaññassa ca kilesabyādhino abhāvena ārogyaṭṭhena kusalaṃ veditabbaṃ. Kilesavajjassa pana kilesadosassa kilesadarathassa ca abhāvā anavajjaṭṭhena kusalaṃ. Kosallaṃ vuccati paññā; kosallato sambhūtattā kosallasambhūtaṭṭhena kusalaṃ.
‘善’的本义是指用器物等工具达成的善行。又因无病健康且无瑕疵而由智慧所生的善也称善。如经文中问‘难道你们是善行者吗’，这里‘善’针对形体之健康无病状态及无疾病病痛，具此之处即为善。非形色法中，亦应认为远离烦恼疾病即健康之处为善。烦恼断灭时烦恼痛苦及烦恼病皆缺失，故无瑕疵故而名为善。智慧即为巧妙，因智慧生起之处即称善。
‘Ñāṇasampayuttaṃ’ tāva evaṃ hotu; ñāṇavippayuttaṃ kathanti. Tampi ruḷhīsaddena kusalameva. Yathā hi tālapaṇṇehi akatvā kilañjādīhi katampi taṃsarikkhattā ruḷhīsaddena tālavaṇṭantveva vuccati, evaṃ ‘ñāṇavippayutta’mpi kusalantveva veditabbaṃ. Nippariyāyena pana ‘ñāṇasampayuttaṃ’ ārogyaṭṭhena anavajjaṭṭhena kosallasambhūtaṭṭhenāti tividhenapi kusalanti nāmaṃ labhati, ñāṇavippayuttaṃ duvidheneva. Iti yañca jātakapariyāyena yañca bāhitikasuttapariyāyena yañca abhidhammapariyāyena kusalaṃ kathitaṃ sabbaṃ taṃ tīhipi atthehi imasmiṃ citte labbhati.
所谓‘与智慧相应’的情形即是如此，即远离智慧的状况。亦同样福音称自身为善。如同芦苇叶间夹杂荆棘杂草时，揉起时发出摩擦声即称为‘叶板之声’，因此‘远离智慧’亦当知为善。依总结，‘与智慧相应’即为无病健康、无瑕疵且由智慧所生之处，故名为善。‘远离智慧’可分二，如此通过出自《本生经》、《外道经》和阿毗达摩经集众善皆可归于这三义。
Tadetaṃ lakkhaṇādivasena anavajjasukhavipākalakkhaṇaṃ, akusalaviddhaṃsanarasaṃ, vodānapaccupaṭṭhānaṃ, yonisomanasikārapadaṭṭhānaṃ. Avajjapaṭipakkhattā vā anavajjalakkhaṇameva kusalaṃ, vodānabhāvarasaṃ, iṭṭhavipākapaccupaṭṭhānaṃ, yathāvuttapadaṭṭhānameva. Lakkhaṇādīsu hi tesaṃ tesaṃ dhammānaṃ sabhāvo vā sāmaññaṃ vā lakkhaṇaṃ nāma. Kiccaṃ vā sampatti vā raso nāma. Upaṭṭhānākāro vā phalaṃ vā paccupaṭṭhānaṃ nāma. Āsannakāraṇaṃ padaṭṭhānaṃ nāma. Iti yattha yattha lakkhaṇādīni vakkhāma tattha tattha imināva nayena tesaṃ nānattaṃ veditabbaṃ.
此时，有此特征等无瑕疵快乐的现象，及缺乏恶行渣滓、远离烦恼的本质、善巧观察的过程。若反其意，缺乏瑕疵的特征本身即是善行本质，是防止恶行之根源，善行是成就所必备的条件，是善的现象。特征诸法本质或普遍皆名为特征。效力或成就称为法力。辅助之因或结果称为观察。缘近原因称为立场。由此一一解释诸特征时，均应通过此法钩通异同。
Cittanti ārammaṇaṃ cintetīti cittaṃ; vijānātīti attho. Yasmā vā ‘citta’nti sabbacittasādhāraṇo esa saddo, tasmā yadettha lokiyakusalākusalakiriyacittaṃ, taṃ javanavīthivasena attano santānaṃ cinotīti cittaṃ. Vipākaṃ kammakilesehi citanti cittaṃ. Apica sabbampi yathānurūpato cittatāya cittaṃ. Cittakaraṇatāya cittanti evampettha attho veditabbo. Tattha yasmā aññadeva sarāgaṃ cittaṃ, aññaṃ sadosaṃ , aññaṃ samohaṃ; aññaṃ kāmāvacaraṃ, aññaṃ rūpāvacarādibhedaṃ; aññaṃ rūpārammaṇaṃ, aññaṃ saddādiārammaṇaṃ; rūpārammaṇesu cāpi aññaṃ nīlārammaṇaṃ, aññaṃ pītādiārammaṇaṃ; saddādiārammaṇesupi eseva nayo; sabbesupi cetesu aññaṃ hīnaṃ aññaṃ majjhimaṃ aññaṃ paṇītaṃ; hīnādīsupi aññaṃ chandādhipateyyaṃ, aññaṃ vīriyādhipateyyaṃ aññaṃ cittādhipateyyaṃ, aññaṃ vīmaṃsādhipateyyaṃ, tasmā assa imesaṃ sampayuttabhūmiārammaṇahīnamajjhimapaṇītādhipatīnaṃ vasena cittatā veditabbā. Kāmañcettha ekameva evaṃ cittaṃ na hoti, cittānaṃ pana antogadhattā etesu yaṃkiñci ekampi cittatāya cittanti vattuṃ vaṭṭati. Evaṃ tāva cittatāya cittaṃ.
‘心’者，谓思念缘起境界之所，对其了知即为义。因‘心’为所有心通用名，故世间善恶行为之心，乃其流转路径因而名心。善恶业之果报称为心。且由种种缘起而各应具无数心之存在，故以心之作业性质称为心。因有心所、应所，心即具此义。其中心有善、恚、痴三毒等心，及欲界行为心、色界行为心诸分；更分别诸色引起之心及声等诱境相；及色境中有青、黄等多类；声境亦多类。诸心中有下中上三品，亦有低等诸心，及因渴爱、精进、心主、正思察等分别领导众心，因而当知这些相应对境境界无量心类别存在。此处欲界仅一心不成立，众心合和因缠绕流转等而呈现心体，故以广义心体为说心。
Kathaṃ cittakaraṇatāyāti? Lokasmiñhi cittakammato uttari aññaṃ cittaṃ nāma natthi. Tasmimpi caraṇaṃ nāma cittaṃ aticittameva hoti. Taṃ karontānaṃ cittakārānaṃ ‘evaṃvidhāni ettha rūpāni kātabbānī’ti cittasaññā uppajjati. Tāya cittasaññāya lekhāgahanarañjanaujjotanavattanādinipphādikā cittakiriyā uppajjanti, tato caraṇasaṅkhāte citte aññataraṃ vicittarūpaṃ nipphajjati. Tato ‘imassa rūpassa upari idaṃ hotu, heṭṭhā idaṃ, ubhayapasse ida’nti cintetvā yathācintitena kamena sesacittarūpanipphādanaṃ hoti, evaṃ yaṃkiñci loke vicittaṃ sippajātaṃ sabbaṃ taṃ citteneva kariyati, evaṃ imāya karaṇavicittatāya tassa tassa cittassa nipphādakaṃ cittampi tatheva cittaṃ hoti. Yathācintitassa vā anavasesassa anipphajjanato tatopi cittameva cittataraṃ. Tenāha bhagavā –
云何谓‘心之作业性质’？凡世间心行，端的是单一心，不可能有别的心故。故此活动即心。因作意时心所即定，此定生起及心所摄行便称心作业。基于此心所，即生起识知如‘这里产生这个、那里产生那个、双目同时产生现象’等相应活动，因而生起作业心。由此凡世间心所起的任何异作均由此类作业心而成。且即便作意无余亦成立此心作业。故佛说——
‘‘Diṭṭhaṃ vo, bhikkhave, caraṇaṃ nāma cittanti? ‘Evaṃ, bhante’. Tampi kho, bhikkhave, caraṇaṃ nāma cittaṃ citteneva cintitaṃ. Tenapi kho, bhikkhave, caraṇena cittena cittaṃyeva cittatara’’nti (saṃ. ni. 3.100).
世尊说：『比库们，所谓心念行为（caraṇaṃ），你们知晓吗？』众比库回答：『如是，尊者。』世尊又说：比库们，那所谓心念行为，即是心念本身为心念思想。由此，世尊说：以心念行为为媒介，心念更为殊胜。
Tathā yadetaṃ devamanussanirayatiracchānabhedāsu gatīsu kammaliṅgasaññāvohārādibhedaṃ ajjhattikaṃ cittaṃ tampi cittakatameva. Kāyakammādibhedañhi dānasīlavihiṃsāsāṭheyyādinayappavattaṃ kusalākusalakammaṃ cittanipphāditaṃ kammanānattaṃ. Kammanānatteneva ca tāsu tāsu gatīsu hatthapādakaṇṇaudaragīvāmukhādisaṇṭhānabhinnaṃ liṅganānattaṃ. Liṅganānattato yathāgahitasaṇṭhānavasena ‘ayaṃ itthī ayaṃ puriso’ti uppajjamānāya saññāya saññānānattaṃ. Saññānānattato saññānurūpena ‘itthī’ti vā ‘puriso’ti vā voharantānaṃ vohāranānattaṃ. Vohāranānattavasena pana yasmā ‘itthī bhavissāmi puriso bhavissāmi, khattiyo bhavissāmi brāhmaṇo bhavissāmī’ti evaṃ tassa tassa attabhāvassa janakaṃ kammaṃ karīyati, tasmā vohāranānattato kammanānattaṃ. Taṃ panetaṃ kammanānattaṃ yathāpatthitaṃ bhavaṃ nibbattentaṃ yasmā gativasena nibbatteti tasmā kammanānattato gatinānattaṃ. Kammanānatteneva ca tesaṃ tesaṃ sattānaṃ tassā tassā gatiyā apādakadvipādakāditā, tassā tassā upapattiyā uccanīcāditā, tasmiṃ tasmiṃ attabhāve suvaṇṇadubbaṇṇāditā, lokadhammesu lābhālābhāditā ca paññāyati. Tasmā sabbametaṃ devamanussanirayatiracchānabhedāsu gatīsu kammaliṅgasaññāvohārādibhedaṃ ajjhattikaṃ cittaṃ citteneva katanti veditabbaṃ. Svāyamattho imassa saṅgītianāruḷhassa suttassa vasena veditabbo. Vuttañhetaṃ –
是故，诸比库，对于诸天、人、阿修罗、地狱、畜生、饿鬼等六道轮回世界中诸有状态，诸行业的标志认知、诸行为的表现及区别皆内在于心。身业等种种行为，随着施舍、戒律、无害、忍耐等，促成善恶业因果，皆由心所生。业因果依此，表现为诸轮回道中，诸印记相续，如手、足、耳、肩、喉、面等处相续为标志。因标志所具，便生女者或男者之分别认知，诸识别心依此分别女男之觉知。由此识别心的分别，方便现生出『我是女子』或『我是男子』，或『我是士族』、『我是婆罗门』等自我身份之念。诸行为表现与生起，皆由于此识别心的标志依赖。此行为标志于诸有道中显现，导致生、老、病、死的变化，事实显现此业果之道。业果之差异在于，个体众生各依其生处道种，具不同手足、耳鼻等印记，不同生所处，其相状、名相有别，善恶有别，得失不同。故对诸天、人、阿修罗等诸道轮回中之生境，内在心与心念本身即为业果标志，须如此分别认知。此义旨亦可由本诵律中音韵节奏得知。圣言云：
‘‘Kammanānattaputhuttappabhedavavatthānavasena liṅganānattaputhuttappabhedavavatthānaṃ bhavati, liṅganānattaputhuttappabhedavavatthānavasena saññānānattaputhuttappabhedavavatthānaṃ bhavati, saññānānattaputhuttappabhedavavatthānavasena vohāranānattaputhuttappabhedavavatthānaṃ bhavati, vohāranānattaputhuttappabhedavavatthānavasena kammanānattaputhuttappabhedavavatthānaṃ bhavati. Kammanānākaraṇaṃ paṭicca sattānaṃ gatiyā nānākaraṇaṃ paññāyati – apadā dvipadā catuppadā bahuppadā, rūpino arūpino, saññino asaññino nevasaññīnāsaññino. Kammanānākaraṇaṃ paṭicca sattānaṃ upapattiyā nānākaraṇaṃ paññāyati – uccanīcatā hīnapaṇītatā sugataduggatatā. Kammanānākaraṇaṃ paṭicca sattānaṃ attabhāve nānākaraṇaṃ paññāyati – suvaṇṇadubbaṇṇatā sujātadujjātatā susaṇṭhitadussaṇṭhitatā. Kammanānākaraṇaṃ paṭicca sattānaṃ lokadhamme nānākaraṇaṃ paññāyati – lābhālābhe yasāyase nindāpasaṃsāyaṃ sukhadukkhe’’ti.
『依业果之差异生起，亦从标志差异生起；标志差异生起，又从识别心差异生起；识别心差异生起，又从行为表现差异生起；行为表现差异生起，又从业果差异生起。依此业果差异，众生得生轮回具多种差异——行走二足、四足、多足；有形相与无形相；有识相与无识相；或有识而识断；依业果差异，众生生处状态有高低贵贱、富贵贫贱、善果与恶果等差异。依业果差异，众生各种出生环境、色相软硬、善恶有别、得失不同可见无疑。』
Aparampi vuttaṃ –
又如经典中所说——
Kammato liṅgato ceva, liṅgasaññā pavattare;
『业为标志，标志推动感知；
Saññāto bhedaṃ gacchanti, itthāyaṃ purisoti vā.
感知产生差别，如是此为男女。
‘‘Kammunā vattate loko, kammunā vattate pajā;
『世间因业而转，众生因业而转；有情受业缚，宛如行驶之车。』
Kammanibandhanā sattā, rathassāṇīva yāyato’’. (ma. ni. 2.460; su. ni. 659);
此语出于《中部尼》第二卷460节及《增支部尼》659节。
Kammena kittiṃ labhate pasaṃsaṃ,
『业为名声赞誉之因，』
Kammena jāniñca vadhañca bandhaṃ;
『业亦为生死与束缚之因；』
Taṃ kammanānākaraṇaṃ viditvā,
『明知业之所作所为，』
Kasmā vade natthi kammanti loke. (kathā. 785);
『何故世间无业者乎？』此语出《经集》785节。
‘‘Kammassakā māṇava sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā; kammaṃ satte vibhajati yadidaṃ hīnappaṇītatāyā’’ti (ma. ni. 3.289).
『业是诸有情，行为的施与者，行为之生育者，行为的亲族，行为的依止者；行为为诸有情所区分。此者称为心的卑贱与贫乏』（中部尼乾卷3.289）。
Evaṃ imāya karaṇacittatāyapi cittassa cittatā veditabbā. Sabbānipi hi etāni vicitrāni citteneva katāni. Aladdhokāsassa pana cittassa yaṃ vā pana avasesapaccayavikalaṃ tassa ekaccacittakaraṇābhāvato yadetaṃ cittena kataṃ ajjhattikaṃ cittaṃ vuttaṃ, tatopi cittameva cittataraṃ. Tenāha bhagavā –
依此，从作用心念的方面亦应了知心的心性。所有这些种种，皆是由心所作。独偏于无泛视者的心，若因某种心所缺失的依止关系，谓此为内在所作之心，虽如此，此亦为较高级的心。因此世尊曾言——
‘‘Nāhaṃ, bhikkhave, aññaṃ ekanikāyampi samanupassāmi evaṃ cittaṃ yathayidaṃ, bhikkhave, tiracchānagatā pāṇā… tehipi kho, bhikkhave, tiracchānagatehi pāṇehi cittaṃyeva cittatara’’nti (saṃ. ni. 3.100).
『比库们，我不观察任何单一集体如是之心，譬如畜生的离奇众生……于是，比库们，心较畜生众生更为高级』（相应部尼乾卷3.100）。
Uppannaṃ hotīti ettha vattamānabhūtāpagatokāsakatabhūmiladdhavasena uppannaṃ nāma anekappabhedaṃ. Tattha sabbampi uppādajarābhaṅgasamaṅgīsaṅkhātaṃ vattamānuppannaṃ nāma. Ārammaṇarasaṃ anubhavitvā niruddhaṃ, anubhūtāpagatasaṅkhātaṃ kusalākusalaṃ , uppādādittayaṃ anuppatvā niruddhaṃ, bhūtāpagatasaṅkhātaṃ, sesasaṅkhatañca bhūtāpagatuppannaṃ nāma. ‘‘Yānissa tāni pubbe katāni kammānī’’ti (ma. ni. 3.248) evamādinā nayena vuttaṃ kammaṃ atītampi samānaṃ, aññaṃ vipākaṃ paṭibāhitvā attano vipākassokāsaṃ katvā ṭhitattā, tathā katokāsañca vipākaṃ anuppannampi samānaṃ evaṃ kate okāse ekantena uppajjanato okāsakatuppannaṃ nāma. Tāsu tāsu bhūmīsu asamūhataṃ akusalaṃ bhūmiladdhuppannaṃ nāma. Ettha ca bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ. Bhūmīti vipassanāya ārammaṇabhūtā tebhūmakā pañcakkhandhā. Bhūmiladdhaṃ nāma tesu khandhesu uppattārahaṃ kilesajātaṃ. Tena hesā bhūmi laddhā nāma hoti, tasmā bhūmiladdhanti vuccati. Evametesu catūsu uppannesu idha ‘vattamānuppannaṃ’ adhippetaṃ.
「现起」者，此处指现行现存发生之有，如从现在所得之境而生起。现起者名为许多种异。其一切均为由生起、成熟、衰败、破灭构成之、无常现行的合相。由缘境体感受而生之，称为感受境界；由已感受境界所成之善恶，谓生起、起因之灭，已灭境界，谓感受消失之境界；又余诸集结已灭结合之，亦名为灭现起。佛经中云「彼诸前作之业」（中部尼乾3.248），由此推知业亦包括过去；其果报亦等同，感受由自己诸果为隐显立有；现存之时与过往之时，若果报未现且均等，谓之现时同时现起。于诸时地，未集成之恶境界，谓为地的破败现起。此中应了知地与地的破败之异。地者，指三界观照之五蕴。地的破败者，谓五蕴中生起的烦恼所著。因名为取得地，故称为地的破败。于是此四类现起以「现行现起」为总称。
Tatrāyaṃ vacanattho – pubbantato uddhaṃ uppādādiabhimukhaṃ pannanti uppannaṃ. ‘Uppanna’-saddo panesa atīte paṭiladdhe samuṭṭhite avikkhambhite asamucchinne khaṇattayagateti anekesu atthesu dissati. Ayañhi ‘‘tena kho pana, bhikkhave, samayena kakusandho bhagavā arahaṃ sammāsambuddho loke uppanno’’ti (saṃ. ni. 2.143) ettha atīte āgato. ‘‘Āyasmato ānandassa atirekacīvaraṃ uppannaṃ hotī’’ti (pārā. 461) ettha paṭiladdhe. ‘‘Seyyathāpi, bhikkhave, uppannaṃ mahāmeghaṃ tamenaṃ mahāvāto antarāyeva antaradhāpetī’’ti (saṃ. ni. 5.157) ettha samuṭṭhite. ‘‘Uppannaṃ gamiyacittaṃ duppaṭivinodanīyaṃ (a. ni. 5.160; pari. 325); uppannuppanne pāpake akusale dhamme ṭhānaso antaradhāpetī’’ti (pārā. 165) ettha avikkhambhite. ‘‘Ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento bahulīkaronto uppannuppanne pāpake akusale dhamme ṭhānaso antarāyeva antaradhāpetī’’ti (saṃ. ni. 5.156-157) ettha asamucchinne. ‘‘Uppajjamānaṃ uppannanti? Āmantā’’ti (yama. 2.cittayamaka.81) ettha khaṇattayagate. Svāyamidhāpi khaṇattayagateva daṭṭhabbo. Tasmā ‘uppannaṃ hotī’ti ettha khaṇattayagataṃ hoti, vattamānaṃ hoti, paccuppannaṃ hotīti. Ayaṃ saṅkhepattho.
此处说辞意为——自古向上指生起等谓现起。‘现起’一词，照说显现诸多义涵：谓发生后返回，不中断，不遗漏，非杂乱无章，非暂时性。譬如“当时，世尊以那厉害病体出生成道阿拉汉正觉者”（相应部尼乾2.143）表示已过去。『长老阿难的增衣现起』（巴拉梵462）表示持续现成。『譬如，极云大风，突然侵扰消散』（相应部尼乾5.157）表示已生成。『现起之生灭心难以消除，恶不善法处所障碍』（增支部尼乾5.160；毗婆舍那325）表示不中断。『圣八正道修行者，行正道时，恶不善法的障碍，像隔离般消散』（相应部尼乾5.156-157）表示无遗漏。『生起即是已现？』（夜摩尼论2：心相等81）表示瞬间性。此皆指瞬时性。故‘现起’者，谓瞬时生成，现存不灭，近日发生者。此为总称。
Cittaṃ uppannaṃ hotīti cetaṃ desanāsīsameva. Na pana cittaṃ ekakameva uppajjati. Tasmā yathā rājā āgatoti vutte na parisaṃ pahāya ekakova āgato, rājaparisāya pana saddhiṃyeva āgatoti paññāyati , evamidampi paropaṇṇāsakusaladhammehi saddhiṃyeva uppannanti veditabbaṃ. Pubbaṅgamaṭṭhena pana ‘‘cittaṃ uppannaṃ hoti’’cceva vuttaṃ.
心为现起者，即如法宣说之心。然心非仅为单一会聚而生起。故如王来，不独自一人到，但随从与王群体一同到，故理解为整体到集体。以此类推，诸他有利善法亦应如是集体现起。依以往因缘，谓“心现起”即是如此说法。
Lokiyadhammañhi patvā cittaṃ jeṭṭhakaṃ cittaṃ dhuraṃ cittaṃ pubbaṅgamaṃ hoti. Lokuttaradhammaṃ patvā paññā jeṭṭhikā paññā dhurā paññā pubbaṅgamā. Teneva bhagavā vinayapariyāyaṃ patvā pañhaṃ pucchanto ‘kiṃphassosi, kiṃvedanosi, kiṃsaññosi, kiṃcetanosī’ti apucchitvā ‘‘kiṃcitto tvaṃ bhikkhū’’ti cittameva dhuraṃ katvā pucchati. ‘‘Atheyyacitto ahaṃ bhagavā’’ti ca vutte ‘anāpatti atheyyaphassassā’tiādīni avatvā ‘‘anāpatti bhikkhu atheyyacittassā’’ti vadati.
在世俗法中，心是最上、最重、最先行的；在出世法中，智慧是最高、最重、最先行的。故世尊在宣说律藏时，问答中询问：「你是何心？你感何受？你想何境？你意如何？」等问题，却只用心为最重来问：「比库，你的心为何？」如回答「世尊，我是无欲心」时，便说此无欲心为无过失、无染污，故称为「无过失的比库的无欲心」。
Na kevalañca vinayapariyāyaṃ, aññampi lokiyadesanaṃ desento cittameva dhuraṃ katvā deseti. Yathāha – ‘‘ye keci, bhikkhave, dhammā akusalā akusalabhāgiyā akusalapakkhikā sabbete manopubbaṅgamā. Mano tesaṃ dhammānaṃ paṭhamaṃ uppajjati’’ (a. ni. 1.56).
不仅在律藏宣说中，其他世俗教法的宣讲中，亦以心为最重来宣说。如经言：「诸比库，所有不善法皆以心为其主导，亦为不善之因缘，是为一切不善法中首发者。」（增支部1.56）
‘‘Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;
「心为诸法先导，心令为最，心所成。
Manasā ce paduṭṭhena, bhāsati vā karoti vā;
若心作恶，或语出恶言，或行为恶，
Tato naṃ dukkhamanveti, cakkaṃva vahato padaṃ.
则苦随其后，如驾车者轮随车脚。
‘‘Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;
心为诸法先导，心令为最，心所成；
Manasā ce pasannena, bhāsati vā karoti vā;
若内心清净，口说或身行；
Tato naṃ sukhamanveti, chāyāva anapāyinī’’. (dha. pa. 1,2);
则其乐随之，如影不离。
‘‘Cittena nīyati loko, cittena parikassati;
众生由心感召，众生由心所卷；
Cittassa ekadhammassa, sabbeva vasamanvagū’’. (saṃ. ni. 1.62);
心者唯一法，诸物皆随行。
‘‘Cittasaṃkilesā, bhikkhave, sattā saṃkilissanti cittavodānā visujjhanti’’ (saṃ. ni. 3.100);
比库啊，心之污垢，众生亦为污垢，心之污垢者，得以净除。
‘‘Pabhassaramidaṃ, bhikkhave, cittaṃ, tañca kho āgantukehi upakkilesehi upakkiliṭṭhaṃ’’ (a. ni. 1.49);
比库啊，心光明清净，然被外来之染污所玷污。
‘‘Citte , gahapati, arakkhite kāyakammampi arakkhitaṃ hoti, vacīkammampi arakkhitaṃ hoti, manokammampi arakkhitaṃ hoti; citte, gahapati, rakkhite…pe… citte, gahapati, byāpanne…pe… citte, gahapati, abyāpanne…pe… citte, gahapati, avassute…pe… citte, gahapati, anavassute kāyakammampi anavassutaṃ hoti, vacīkammampi anavassutaṃ hoti, manokammampi anavassutaṃ hotī’’ti (a. ni. 3.110).
“心，如主人，若未被守护，则身行亦未被守护，语行亦未被守护，意行亦未被守护；心，主人，若被守护……以及……心，主人，若被败坏……以及……心，主人，若未被败坏……以及……心，主人，若被污染……以及……心，主人，若未被污染，身行亦未被污染，语行亦未被污染，意行亦未被污染。”
Evaṃ lokiyadhammaṃ patvā cittaṃ jeṭṭhakaṃ hoti, cittaṃ dhuraṃ hoti, cittaṃ pubbaṅgamaṃ hotīti veditabbaṃ. Imesu pana suttesu ekaṃ vā dve vā aggahetvā suttānurakkhaṇatthāya sabbānipi gahitānīti veditabbāni.
由此可知，世俗法中，心是迟钝的，心是愚钝的，心是先行的，这皆应当了知。在这些经中，能抓住其中一两点，为了护持经文，可以了知它们都被护持着。
Lokuttaradhammaṃ pucchanto pana ‘kataraphassaṃ adhigatosi, kataravedanaṃ katarasaññaṃ kataracetanaṃ kataracitta’nti apucchitvā, ‘katarapaññaṃ tvaṃ bhikkhu adhigato’si, ‘kiṃ paṭhamaṃ maggapaññaṃ, udāhu dutiyaṃ…pe… tatiyaṃ…pe… catutthaṃ maggapaññaṃ adhigato’ti paññaṃ jeṭṭhikaṃ paññaṃ dhuraṃ katvā pucchati. Paññuttarā sabbe kusalā dhammā na parihāyanti. Paññā pana kimatthiyā (ma. ni. 1.451)? ‘‘Paññavato, bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti, tadanvayaṃ vīriyaṃ saṇṭhāti, tadanvayā sati saṇṭhāti, tadanvayo samādhi saṇṭhātī’’ti (saṃ. ni. 5.515) evamādīni panettha suttāni daṭṭhabbāni. Iti lokuttaradhammaṃ patvā paññā jeṭṭhikā hoti paññā dhurā paññā pubbaṅgamāti veditabbā. Ayaṃ pana lokiyadesanā. Tasmā cittaṃ dhuraṃ katvā desento ‘‘cittaṃ uppannaṃ hotī’’ti āha.
问及出世间法时，当被问‘你获得何等力量，何等感受、何等认知、何等意念、何等心？’又被问‘比库，你获何等智慧？第一道智慧、第二……第三……第四道智慧乃至全部获得’时，便知道智慧是迟钝的、是愚钝的、是先行的。所有高级智慧皆不遗弃善法。智慧的意义为何呢（大师卷一卷四五一）？“比库们，觉悟弟子因缘生起信心，因缘生起精进，因缘生起念，因缘生起定。”（小部论卷五五一五）类似经文于此应当观察。这便是出世间法，故了知智慧是迟钝的，是愚钝的，是先行的。但此为世俗说法，故守护心时说“心现起”。
Somanassasahagatanti sātamadhuravedayitasaṅkhātena somanassena saha ekuppādādibhāvaṃ gataṃ. Ayaṃ pana ‘sahagata’-saddo tabbhāve vokiṇṇe nissaye ārammaṇe saṃsaṭṭheti imesu atthesu dissati. Tattha ‘‘yāyaṃ taṇhā ponobbhavikā nandirāgasahagatā’’ti (vibha. 203) tabbhāve veditabbo; nandirāgabhūtāti attho. ‘‘Yā, bhikkhave, vīmaṃsā kosajjasahagatā kosajjasampayuttā’’ti (saṃ. ni. 5.832) vokiṇṇe veditabbo; antarantarā uppajjamānena kosajjena vokiṇṇāti ayamettha attho. ‘‘Aṭṭhikasaññāsahagataṃ satisambojjhaṅgaṃ bhāvetī’’ti (saṃ. ni. 5.238) nissaye veditabbo; aṭṭhikasaññaṃ nissāya aṭṭhikasaññaṃ bhāvetvā paṭiladdhanti attho. ‘‘Lābhī hoti rūpasahagatānaṃ vā samāpattīnaṃ arūpasahagatānaṃ vā’’ti (pu. pa. 3-5) ārammaṇe; veditabbo rūpārūpārammaṇānanti attho. ‘‘Idaṃ sukhaṃ imāya pītiyā sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayutta’’nti (vibha. 578) saṃsaṭṭhe. Imasmimpi pade ayamevattho adhippeto. Somanassasaṃsaṭṭhañhi idha somanassasahagatanti vuttaṃ.
“随乐俱在”者，此由称为悦乐的敏锐感知生起的，连带着俱有生起之相等状态。此“随”字于词中依附于基础，即所缘所起之处，此义显现。在此处应当了知“由乐欲而生之渴爱与嗔恨俱在”，其义即为具有嗔欲之意。又于“小部论”中“慧者之调查俱随易起种种动之状态”，当知其义为间断生起。然而又“依着觉知俱生觉支之修习”中“觉知”依“觉知”修习得成之意。又“得色境或无色境之利者”，于所缘处应了知是色非色之所缘。又“此乐为与此喜俱生，天生、俱在、连带”应于词义中按此而定义。此处“随乐俱在”意指乐与之俱生之状态。
‘Saṃsaṭṭha’-saddopi cesa sadise avassute mittasanthave sahajāteti bahūsu atthesu dissati. Ayañhi ‘‘kise thūle vivajjetvā saṃsaṭṭhā yojitā hayā’’ti (jā. 2.22.70) ettha sadise āgato. ‘‘Saṃsaṭṭhāva tumhe ayye viharathā’’ti (pāci. 727) avassute. ‘‘Gihi saṃsaṭṭho viharatī’’ti (saṃ. ni. 3.3) mittasanthave. ‘‘Idaṃ sukhaṃ imāya pītiyā sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayutta’’nti sahajāte. Idhāpi sahajāte adhippeto. Tattha ‘sahagataṃ’ asahajātaṃ asaṃsaṭṭhaṃ asampayuttaṃ nāma natthi. Sahajātaṃ pana saṃsaṭṭhaṃ sampayuttaṃ hotipi, na hotipi . Rūpārūpadhammesu hi ekato jātesu rūpaṃ arūpena sahajātaṃ hoti, na saṃsaṭṭhaṃ, na sampayuttaṃ; tathā arūpaṃ rūpena; rūpañca rūpena; arūpaṃ pana arūpena saddhiṃ niyamatova sahagataṃ sahajātaṃ saṃsaṭṭhaṃ sampayuttameva hotīti. Taṃ sandhāya vuttaṃ ‘somanassasahagata’nti.
“俱在”一词同样于类似“被污染”、“朋友关系”、“同出如生”诸义中显现。于此语“将壮马分离并合成俱在之义”（本生经二、二二、七〇章）等，表明此义亦为相似。又“你们比库需保持俱在”（《巴提》七二七）于被污染中。又“家主俱在时而居”（小部论三、三）于朋友关系中。“此乐与此喜俱生，天生、俱在、连带”于同出语中也适用。这里俱在为天生（本然生）之意。通常无本然生、无俱在、无连带。俱在且天生则连带者生，反之无生无连带。对于色与无色异类所生，色与无色俱生非也，非连带亦非同出。色因无色而生，无色因色而生；色与色合，或无色与无色合。色与色，同然而有规律地俱生且天生连带。依此断言“随乐俱在”。
Ñāṇasampayuttanti ñāṇena sampayuttaṃ, samaṃ ekuppādādippakārehi yuttanti attho. Yaṃ panettha vattabbaṃ siyā taṃ mātikāvaṇṇanāya vedanāttike vuttanayameva. Tasmā ekuppādā ekanirodhā ekavatthukā ekārammaṇāti iminā lakkhaṇenetaṃ sampayuttanti veditabbaṃ. Ukkaṭṭhaniddeso cesa. Arūpe pana vināpi ekavatthukabhāvaṃ sampayogo labbhati.
“与智慧连带”意为与智慧连结；“与之和合”意为与易起等种种状态连结。这里应当执行的是，对于感受观法的详说即为此。故一个易起一个止息一个本质，一个所缘，故名为连带。又“鼓动”的义亦如是。至于无色亦得一所缘之连结。
Ettāvatā kiṃ kathitaṃ? Kāmāvacarakusalesu somanassasahagataṃ tihetukaṃ ñāṇasampayuttaṃ asaṅkhārikaṃ mahācittaṃ kathitaṃ. ‘‘Katame dhammā kusalā’’ti hi aniyamitapucchāya catubhūmakakusalaṃ gahitaṃ. ‘Kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hotī’ti vacanena pana tebhūmakaṃ kusalaṃ pariccajitvā, aṭṭhavidhaṃ kāmāvacarakusalameva gahitaṃ. ‘Somanassasahagata’nti vacanena tato catubbidhaṃ upekkhāsahagataṃ pariccajitvā catubbidhaṃ somanassasahagatameva gahitaṃ. ‘Ñāṇasampayutta’nti vacanena tato duvidhaṃ ñāṇavippayuttaṃ pariccajitvā dve ñāṇasampayuttāneva gahitāni. Asaṅkhārikabhāvo pana anābhaṭṭhatāyeva na gahito. Kiñcāpi na gahito, parato pana ‘sasaṅkhārenā’ti vacanato idha ‘asaṅkhārenā’ti avuttepi asaṅkhārikabhāvo veditabbo. Sammāsambuddho hi āditova idaṃ mahācittaṃ bhājetvā dassetuṃ niyametvāva imaṃ desanaṃ ārabhīti evamettha sanniṭṭhānaṃ katanti veditabbaṃ.
究竟所说为何？是说在欲界行为善法中，伴随愉悦感的三因缘（因缘具足），与智慧相应、不造作的广大心。所谓“哪些法是善法”，这是由不定问发出时，将四地善法总摄而成。因“欲界行为的善心生起”，舍弃三地善法，以八种欲界行为善法为总摄。又因“伴随愉悦感”，舍弃四种恒无分别（舍）境界，使之只余四种伴随愉悦感的境界。又因“与智慧相应”，舍弃二种分别智慧境界，只余二种智慧相应境界。不造作的境界则因无执著不加摄受。虽未摄受，但对“有造作者来说”之言，既说无造作者之境界，当知此处无造作之境界所指之意。正觉者本起即如是分破显现此广大心，开始并自摄持这法，故当知此处为此法教示之现场。此处即当知是也。
Idāni tameva cittaṃ ārammaṇato dassetuṃ rūpārammaṇaṃ vātiādimāha. Bhagavā hi arūpadhammaṃ dassento vatthunā vā dasseti, ārammaṇena vā, vatthārammaṇehi vā, sarasabhāvena vā. ‘‘Cakkhusamphasso…pe… manosamphasso; cakkhusamphassajā vedanā…pe… manosamphassajā vedanā; cakkhuviññāṇaṃ…pe… manoviññāṇa’’ntiādīsu hi vatthunā arūpadhammā dassitā. ‘‘Rūpasaññā…pe… dhammasaññā, rūpasañcetanā…pe… dhammasañcetanā’’tiādīsu ārammaṇena. ‘‘Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso’’tiādīsu (saṃ. ni. 4.60) vatthārammaṇehi. ‘‘Avijjāpaccayā , bhikkhave, saṅkhārā, saṅkhārapaccayā viññāṇa’’ntiādīsu (saṃ. ni. 2.1) sarasabhāvena arūpadhammā dassitā. Imasmiṃ pana ṭhāne ārammaṇena dassento ‘rūpārammaṇaṃ’ vātiādimāha.
现在以此心为所缘，欲示色缘层面，故说色缘等。世尊示现无色法，或以事示，或以缘缘示，或以事缘示，或以净胜妙示。诸如“眼触……及意触；因眼触生受……及因意触生受；眼识……及意识”等，由事示无色法；“色识想……及法识想；色识意……及法识意”等由所缘示；“眼缘色则生眼识，三者和合生触……及意缘法则生意识，三者和合生触”等由事缘示；“善男子，比库，由无明缘行，行缘识”等由净胜妙示无色法。在此处由所缘示说“色缘”等。
Tattha catusamuṭṭhānaṃ atītānāgatapaccuppannaṃ rūpameva rūpārammaṇaṃ. Dvisamuṭṭhāno atītānāgatapaccuppanno saddova saddārammaṇaṃ. Catusamuṭṭhāno atītānāgatapaccuppanno gandhova gandhārammaṇaṃ. Catusamuṭṭhāno atītānāgatapaccuppanno rasova rasārammaṇaṃ. Catusamuṭṭhānaṃ atītānāgatapaccuppannaṃ phoṭṭhabbameva phoṭṭhabbārammaṇaṃ. Ekasamuṭṭhānā dvisamuṭṭhānā tisamuṭṭhānā catusamuṭṭhānā nakutocisamuṭṭhānā atītānāgatapaccuppannā cittacetasikā, tathā navattabbā ca, vuttāvasesā cittagocarasaṅkhātā dhammāyeva dhammārammaṇaṃ. Ye pana anāpāthagatā rūpādayopi dhammārammaṇamicceva vadanti te iminā suttena paṭikkhipitabbā. Vuttañhetaṃ –
此中四种集起，即过去、未来、现在诸色，称为色缘。二种集起，过去、未来、现在诸声，称为声缘。四种集起，过去、未来、现在诸香，称为香缘。四种集起，过去、未来、现在诸味，称为味缘。四种集起，过去、未来、现在诸触，称为触缘。一种集起、二种集起、三种集起、四种集起、五种集起等，是过去、未来、现在诸心及心所并称法缘。然若谓无生者诸色等亦如法缘者，当以此经教驳斥。对此如言：“五根众种诸种所缘，心若回向，心亦不受彼所缘所感知”（而且），当知此意。正如此教所断除的，是无生诸色等非法缘义。
‘‘Imesaṃ kho, āvuso, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ na aññamaññassa gocaravisayaṃ paccanubhontānaṃ mano paṭisaraṇaṃ mano nesaṃ gocaravisayaṃ paccanubhotī’’ti (ma. ni. 1.455).
如云：“这些五根，各种所缘，诸种境界，彼此不同随其所缘而感知，各依所缘而生心感”。
Etesañhi rūpārammaṇādīni gocaravisayo nāma. Tāni manena paccanubhaviyamānānipi rūpārammaṇādīniyevāti ayamattho siddho hoti. Dibbacakkhuñāṇādīnañca rūpādiārammaṇattāpi ayamattho siddhoyeva hoti. Anāpāthagatāneva hi rūpārammaṇādīni dibbacakkhuādīnaṃ ārammaṇāni, na ca tāni dhammārammaṇāni bhavantīti vuttanayeneva ārammaṇavavatthānaṃ veditabbaṃ.
以上色缘等谓为所缘境界。即使由心感知之色缘等，也称此意已成立。由天眼等知色缘等相，亦即是此意成就。无生者的色缘等境界，乃由天眼等之所缘，非谓彼为法缘，依此理应了知所缘义。
Tattha ekekaṃ ārammaṇaṃ dvīsu dvīsu dvāresu āpāthamāgacchati. Rūpārammaṇañhi cakkhupasādaṃ ghaṭṭetvā taṅkhaṇaññeva manodvāre āpāthamāgacchati; bhavaṅgacalanassa paccayo hotīti attho. Saddagandharasaphoṭṭhabbārammaṇesupi eseva nayo. Yathā hi sakuṇo ākāsenāgantvā rukkhagge nilīyamānova rukkhasākhañca ghaṭṭeti, chāyā cassa pathaviyaṃ paṭihaññati sākhāghaṭṭanachāyāpharaṇāni apubbaṃ acarimaṃ ekakkhaṇeyeva bhavanti, evaṃ paccuppannarūpādīnaṃ cakkhupasādādighaṭṭanañca bhavaṅgacalanasamatthatāya manodvāre āpāthagamanañca apubbaṃ acarimaṃ ekakkhaṇeyeva hoti. Tato bhavaṅgaṃ vicchinditvā cakkhudvārādīsu uppannānaṃ āvajjanādīnaṃ voṭṭhabbanapariyosānānaṃ anantarā tesaṃ ārammaṇānaṃ aññatarasmiṃ idaṃ mahācittaṃ uppajjati.
每一所缘自两、三、四种门而来。色缘，因眼根相续障碍减少，于心门生障碍；谓由生心相续故。声、香、味、触所缘亦复如是。如鸟由空中降，栖枝，上枝敲击树枝，枝叶影遮地面，遮影各异变化，俱为一瞬间之事。此亦如现生色缘等由眼障等遮蔽相续，当知心门之障碍及通达一瞬不间断。续息断灭之后，由眼门等生之感知等未竟结束，忽然于诸所缘中某一境界生起此广大心。
Suddhamanodvāre pana pasādaghaṭṭanakiccaṃ natthi. Pakatiyā diṭṭhasutaghāyitasāyitaphuṭṭhavaseneva etāni ārammaṇāni āpāthamāgacchanti. Kathaṃ? Idhekacco katasudhākammaṃ haritālamanosilādivaṇṇavicittaṃ paggahitanānappakāradhajapaṭākaṃ mālādāmavinaddhaṃ dīpamālāparikkhittaṃ atimanoramāya siriyā virocamānaṃ alaṅkatapaṭiyattaṃ mahācetiyaṃ padakkhiṇaṃ katvā soḷasasu pādapiṭṭhikāsu pañcapatiṭṭhitena vanditvā añjaliṃ paggayha ullokento buddhārammaṇaṃ pītiṃ gahetvā tiṭṭhati. Tassa evaṃ cetiyaṃ passitvā buddhārammaṇaṃ pītiṃ nibbattetvā aparabhāge yattha katthaci gatassa rattiṭṭhānadivāṭṭhānesu nisinnassa āvajjamānassa alaṅkatapaṭiyattaṃ mahācetiyaṃ cakkhudvāre āpāthamāgatasadisameva hoti, padakkhiṇaṃ katvā cetiyavandanakālo viya hoti. Evaṃ tāva diṭṭhavasena rūpārammaṇaṃ āpāthamāgacchati.
在净心内门处并无破坏恭敬之事。如同先见已闻已唱之歌，或于击打之器而产生之声响，此等诸种对心境所起之触缘悉皆来至。何以故？有人行善正业，心洁净如翠玉、绿松石等色相斑斓宝石，与持诵经文、唱颂佛法之旗帜，无缠绕花环，以环绕灯光之布所覆盖，极为美丽辉煌，并以庄严装饰，绕行于大型佛塔之周围，呈现出荣耀光明。行绕礼拜于十六步迹中五处立足，合掌敬礼，仰望佛塔观想佛之景象而心生欢喜，立处不去。彼观此佛塔时所生之欢喜渐渐熄灭；然而一切夜晚及白昼，于随处随时坐卧观瞻，恭敬装饰庄严之大型佛塔时，于眼门处触缘亦复如是，行绕礼拜佛塔之时，恭敬礼敬之时便得此感受。如此由所见之境生起对色相之欢喜之触缘。
Madhurena pana sarena dhammakathikassa vā dhammaṃ kathentassa, sarabhāṇakassa vā sarena bhaṇantassa saddaṃ sutvā aparabhāge yattha katthaci nisīditvā āvajjamānassa dhammakathā vā sarabhaññaṃ vā sotadvāre āpāthamāgataṃ viya hoti, sādhukāraṃ datvā suṇanakālo viya hoti. Evaṃ sutavasena saddārammaṇaṃ āpāthamāgacchati.
复次，于妙语优美之讲法师乃至善言者，听闻其声响时，至第二处或其他某处，坐卧听闻讲法之处，声入耳门亦如触缘来至，如同受于悦人之好行为所感，而得听法之时光如此。由闻所闻之声产生欢喜之境而形成触缘。
Sugandhaṃ pana gandhaṃ vā mālaṃ vā labhitvā āsane vā cetiye vā gandhārammaṇena cittena pūjaṃ katvā aparabhāge yattha katthaci nisīditvā āvajjamānassa taṃ gandhārammaṇaṃ ghānadvāre āpāthamāgataṃ viya hoti, pūjākaraṇakālo viya hoti. Evaṃ ghāyitavasena gandhārammaṇaṃ āpāthamāgacchati.
复次，获香气或花环，于座上或佛塔处，由心欣赏香气而敬礼时，至第二处或他处，坐卧观瞻所敬礼之处，因闻香气而感知之境如触缘来至，敬礼供养之时亦如是。由闻香之感受到敬礼事相而生之触缘。
Paṇītaṃ pana khādanīyaṃ vā bhojanīyaṃ vā sabrahmacārīhi saddhiṃ saṃvibhajitvā paribhuñjitvā aparabhāge yattha katthaci kudrūsakādibhojanaṃ labhitvā ‘asukakāle paṇītaṃ bhojanaṃ sabrahmacārīhi saddhiṃ saṃvibhajitvā paribhutta’nti āvajjamānassa taṃ rasārammaṇaṃ jivhādvāre āpāthamāgataṃ viya hoti, paribhuñjanakālo viya hoti. Evaṃ sāyitavasena rasārammaṇaṃ āpāthamāgacchati.
复次，沙利子等外行善知识共食美味可食之食物，虽得隐恶饮食，于病时仍与外行共享良善饮馔，坐卧亲近所患之人，感得其味道之境入舌门，如同触缘来至，彼时享用共食之时光亦如是。由舌感味之境所引生之触缘。
Mudukaṃ pana sukhasamphassaṃ mañcaṃ vā pīṭhaṃ vā attharaṇapāpuraṇaṃ vā paribhuñjitvā aparabhāge yattha katthaci dukkhaseyyaṃ kappetvā ‘asukakāle me mudukaṃ mañcapīṭhaṃ attharaṇapāvuraṇaṃ paribhutta’nti āvajjamānassa taṃ phoṭṭhabbārammaṇaṃ kāyadvāre āpāthamāgataṃ viya hoti. Sukhasamphassaṃ vedayitakālo viya hoti. Evaṃ phuṭṭhavasena phoṭṭhabbārammaṇaṃ āpāthamāgacchati. Evaṃ suddhamanodvāre pasādaghaṭṭanakiccaṃ natthi. Pakatiyā diṭṭhasutaghāyitasāyitaphuṭṭhavaseneva etāni ārammaṇāni āpāthamāgacchantīti veditabbāni.
复次，享受柔软席垫、床榻、衣被等，身躯舒适安稳无碍，坐卧之处有痛苦病患，觉有不适，但以此柔软器具安慰，借以缓解痛苦，坐卧之际感此触缘至身体门中，如同触缘来临，享用舒适时光亦如是。由身感之处所生之触缘。
Idāni pakatiyā diṭṭhādīnaṃ vasena āpāthagamane ayamaparopi aṭṭhakathāmuttako nayo hoti. Diṭṭhaṃ sutaṃ ubhayasambandhanti ime tāva diṭṭhādayo veditabbā. Tattha ‘diṭṭhaṃ’ nāma pañcadvāravasena gahitapubbaṃ. ‘Suta’nti paccakkhato adisvā anussavavasena gahitā rūpādayova. Tehi dvīhipi sambandhaṃ ‘ubhayasambandhaṃ’ nāma. Iti imesampi diṭṭhādīnaṃ vasena etāni manodvāre āpāthamāgacchantīti veditabbāni. Tattha diṭṭhavasena tāva āpāthagamanaṃ heṭṭhā pañcahi nayehi vuttameva.
故于净心内门无破敬事。依前所说之见闻歌唱击打等境，各种境界作用成触缘必至。此乃从见诸心之客观境亦即见与闻同存之互关系，共同成就此触缘之生。现今依前所说关于见和闻众缘，亦是本注解论之要义。于彼“见”者乃以五门之入口五种先行标记相摄持者为名，“闻”者为另一方面以记忆传承摄持色等显现也。二者关系合称双重关系。依此由见闻等众多缘起而触缘来临。在见眼门处之触缘如前五种法门所说。
Ekacco pana suṇāti – ‘bhagavato puññātisayanibbattaṃ evarūpaṃ nāma rūpaṃ, atimadhuro saddo, kismiñci padese kesañci pupphānaṃ atimanuñño gandho, kesañci phalānaṃ atimadhuro raso, kesañci pāvuraṇādīnaṃ atisukho samphasso’ti. Tassa, cakkhupasādādighaṭṭanaṃ vinā, sutamattāneva tāni manodvāre āpāthamāgacchanti. Athassa taṃ cittaṃ tasmiṃ rūpe vā sadde vā pasādavasena gandhādīsu ariyānaṃ dātukāmatāvasena aññehi dinnesu anumodanāvasena vā pavattati. Evaṃ sutavasena etāni manodvāre āpāthamāgacchanti.
有些人听闻说：『世尊于其功德胜妙卧处，具此种名之色相，其声极其悦耳，在何处有某些花香之极妙芬芳，在何处有某些果实之极甘美滋味，在何处有某些香料等之极为愉悦之触感。』由于眼根之喜好等未被断除，只凭听闻，这些现象便于心门中生起异感。其心以对色相或声音等的欢喜为缘，或因圣者所与他人之乐意，或因他人赞叹而生，便随之流转。因此，听闻之人心门中即生起此等异感。
Aparena pana yathāvuttāni rūpādīni diṭṭhāni vā sutāni vā honti. Tassa ‘īdisaṃ rūpaṃ āyatiṃ uppajjanakabuddhassāpi bhavissatī’tiādinā nayena cakkhupasādādighaṭṭanaṃ vinā diṭṭhasutasambandheneva tāni manodvāre āpāthamāgacchanti. Athassa heṭṭhā vuttanayeneva tesu aññatarārammaṇaṃ idaṃ mahācittaṃ pavattati. Evaṃ ubhayasambandhavasena etāni manodvāre āpāthamāgacchanti.
又有人见闻前述诸色等事物后，因观『此类色相未来即在未来世中亦将出现』等理而致，因眼根之喜好等未被断除，仅凭见闻关系，此等现象便于心门中生起异感。其心随从前述教导，在所有中有某一境界处，大心便生成。如此，因与二者相关连，此等异感也于心门中生起。
Idampi ca mukhamattameva. Saddhāruciākāraparivitakkadiṭṭhinijjhānakkhantiādīnaṃ pana vasena vitthārato etesaṃ manodvāre āpāthagamanaṃ veditabbameva. Yasmā pana evaṃ āpāthaṃ āgacchantāni bhūtānipi honti abhūtānipi, tasmā ayaṃ nayo aṭṭhakathāyaṃ na gahito. Evaṃ ekekārammaṇaṃ javanaṃ dvīsu dvīsu dvāresu uppajjatīti veditabbaṃ. Rūpārammaṇañhi javanaṃ cakkhudvārepi uppajjati manodvārepi. Saddādiārammaṇesupi eseva nayo.
此亦不过为面貌。然以信心、喜悦、观念、定见、热爱等种种心性围绕此现象，须明知此等异感生于心门。为何因异感生起的对象，既存在又不存在；因此，此法注疏不能囊括一切。须知各色境生起瞬时，必在二门中产生异感。如眼触色起，如声触等诸处亦同理，此理如是。
Tattha manodvāre uppajjamānaṃ rūpārammaṇaṃ javanaṃ dānamayaṃ sīlamayaṃ bhāvanāmayanti tividhaṃ hoti . Tesu ekekaṃ kāyakammaṃ vacīkammaṃ manokammanti tividhameva hoti. Saddagandharasaphoṭṭhabbadhammārammaṇesupi eseva nayo.
其中在心门生起之色等境异感，有三种性质：有施与（布施）性质、有戒守性质、有修习性质。于此各自有身业、语业、意业三种行为。诸声、香、味、触等境亦有同样的理。
Tattha rūpaṃ tāva ārammaṇaṃ katvā uppajjamānaṃ etaṃ mahākusalacittaṃ nīlapītalohitodātavaṇṇesu pupphavatthadhātūsu aññataraṃ subhanimittasaṅkhātaṃ iṭṭhaṃ kantaṃ manāpaṃ rajanīyaṃ vaṇṇaṃ ārammaṇaṃ katvā uppajjati. Nanu cetaṃ iṭṭhārammaṇaṃ lobhassa vatthu? Kathaṃ etaṃ cittaṃ kusalaṃ nāma jātanti? Niyamitavasena pariṇāmitavasena samudācāravasena ābhujitavasenāti. Yassa hi ‘kusalameva mayā kattabba’nti kusalakaraṇe cittaṃ niyamitaṃ hoti, akusalappavattito nivattetvā kusalakaraṇeyeva pariṇāmitaṃ, abhiṇhakaraṇena kusalasamudācāreneva samudācaritaṃ, patirūpadesavāsasappurisūpanissayasaddhammasavanapubbekatapuññatādīhi ca upanissayehi yoniso ca ābhogo pavattati, tassa iminā niyamitavasena pariṇāmitavasena samudācāravasena ābhujitavasena ca kusalaṃ nāma jātaṃ hoti.
此处色为色境生起时，乃大善心于蓝、黄、赤、白、黑等多种颜色之花木草土中生诸吉祥善相，生成其喜悦心、欢喜心、美好意、生色相为境之相。岂非为贪欲起因之境界乎？此心安何由成称为善？曰：因此心于善所为受戒行为中受摄制，因善行为之生起而生起，亦因善行为之流转而行，即因依正住所、人师、闻正法及先行善德等诸善因缘而循理流转故，故此心乃受摄制、受变易与受善行为之流转而生善心也。
Ārammaṇavasena panettha somanassasahagatabhāvo veditabbo. Iṭṭhārammaṇasmiñhi uppannattā etaṃ somanassasahagataṃ jātaṃ. Saddhābahulatādīnipettha kāraṇāniyeva. Assaddhānañhi micchādiṭṭhīnañca ekantaiṭṭhārammaṇabhūtaṃ tathāgatarūpampi disvā somanassaṃ nuppajjati. Ye ca kusalappavattiyaṃ ānisaṃsaṃ na passanti tesaṃ parehi ussāhitānaṃ kusalaṃ karontānampi somanassaṃ nuppajjati. Tasmā saddhābahulatā visuddhadiṭṭhitā ānisaṃsadassāvitāti. Evampettha somanassasahagatabhāvo veditabbo. Apica ekādasadhammā pītisambojjhaṅgassa uppādāya saṃvattanti – buddhānussati dhammānussati saṅghānussati sīlānussati cāgānussati devatānussati upasamānussati lūkhapuggalaparivajjanatā siniddhapuggalasevanatā pasādanīyasuttantapaccavekkhaṇatā tadadhimuttatāti . Imehipi kāraṇehettha somanassasahagatabhāvo veditabbo. Imesaṃ pana vitthāro bojjhaṅgavibhaṅge (vibha. aṭṭha. 367 bojjhaṅgapabbavaṇṇanā, 468-469) āvi bhavissati.
论色境生起时，亦应知其伴随欢喜之心态。此喜心缘起于善法而生。若无信及正见并著邪见观看如来之色相时，便不生欢喜。若不觉察善行为之因缘，尚生欢喜者，多因外众善行之激励也。是故应知多信心与清净正见为欢喜生起之条件。又欢喜亦因十一种法而生：念佛、念法、念比库僧、念戒、念施舍、念天人、念定、避免恶人、奉行善人、思惟净妙经文及出于意念之第一顺行。以此诸缘，欢喜心生焉。彼等详解当见于觉支分法中。
Kammato, upapattito, indriyaparipākato, kilesadūrībhāvatoti imehi panettha kāraṇehi ñāṇasampayuttatā veditabbā. Yo hi paresaṃ dhammaṃ deseti anavajjāni sippāyatanakammāyatanavijjāṭṭhānāni sikkhāpeti dhammakathikaṃ sakkāraṃ katvā dhammaṃ kathāpeti, ‘āyatiṃ paññavā bhavissāmī’ti patthanaṃ paṭṭhapetvā nānappakāraṃ dānaṃ deti, tassa evarūpaṃ kammaṃ upanissāya kusalaṃ uppajjamānaṃ ñāṇasampayuttaṃ uppajjati. Abyāpajje loke uppannassa vāpi ‘‘tassa tattha sukhino dhammapadā pilavanti… dandho, bhikkhave, satuppādo, atha so satto khippaṃyeva visesagāmī hotī’’ti (a. ni. 4.191) iminā nayena upapattiṃ nissāyapi uppajjamānaṃ kusalaṃ ñāṇasampayuttaṃ uppajjati. Tathā indriyaparipākaṃ upagatānaṃ paññādasakappattānaṃ indriyaparipākaṃ nissāyapi kusalaṃ uppajjamānaṃ ñāṇasampayuttaṃ uppajjati. Yehi pana kilesā vikkhambhitā tesaṃ kilesadūrībhāvaṃ nissāyapi uppajjamānaṃ kusalaṃ ñāṇasampayuttaṃ uppajjati. Vuttampi cetaṃ –
由业力所成、由生成所起、因根成熟、由烦恼消退所获，这些因缘之故，应当知晓具慧的发生。因何故？是谓行者宣说他人法时，不违犯戒律，依止于各种戒律之规定与业处，并证成戒学者，尊重法师而宣说法义，立起“未来必成智慧者”之信愿，又广行种种布施。依此类业，产生善业，并随之具慧。于未受染世间间，佛陀语云：“于彼处，善法果实绽放……比库们，善生起者为坚固，彼有生者速疾趣向殊胜。”此由此理，于生成中依止，随生善业而具慧。尔时，根成熟者，即智慧之牢固者，也是依止根成熟，于生善业而随慧生。又依止烦恼已退者所得烦恼消退，由生之善随慧俱生。此义亦有经说：
‘‘Yogā ve jāyatī bhūri, ayogā bhūrisaṅkhayo’’ti (dha. pa. 282).
“集生则多，离集则灭。”
Evaṃ kammato upapattito indriyaparipākato kilesadūrībhāvatoti imehi kāraṇehi ñāṇasampayuttatā veditabbā.
如是由业为因、生成所成、根渐趋成熟、烦恼消退，借此因缘，慧已可知。
Apica satta dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattanti – paripucchakatā, vatthuvisadakiriyā, indriyasamattapaṭipādanā, duppaññapuggalaparivajjanā, paññavantapuggalasevanā, gambhīrañāṇacariyapaccavekkhaṇā, tadadhimuttatāti. Imehipi kāraṇehi ñāṇasampayuttatā veditabbā. Imesaṃ pana vitthāro bojjhaṅgavibhaṅge (vibha. aṭṭha. 367 bojjhaṅgapabbavaṇṇanā) āvi bhavissati.
又七法随法觉支兴起——详问究竟、清净根本、调摄根门、远离愚痴、亲近智慧人、深慧修行的反省、自身觉察成就。借此因缘，慧德可知。今后该七法的详细论议，将于觉支起源分章中陈说。
Evaṃ ñāṇasampayuttaṃ hutvā uppannañcetaṃ asaṅkhārena appayogena anupāyacintanāya uppannattā asaṅkhāraṃ nāma jātaṃ. Tayidaṃ rajanīyavaṇṇārammaṇaṃ hutvā uppajjamānameva tividhena niyamena uppajjati – dānamayaṃ vā hoti, sīlamayaṃ vā, bhāvanāmayaṃ vā.
慧具足后，此生起因，不经造作，非有意而随缘思虑，即名无造作之生。此无造作生，色泽美妙胜丽，生起时，依三种规律生——或为布施所成，或为戒行所成，或为修习所得。
Kathaṃ? Yadā hi nīlapītalohitodātesu pupphādīsu aññataraṃ labhitvā vaṇṇavasena ābhujitvā ‘vaṇṇadānaṃ mayha’nti buddharatanādīni pūjeti, tadā dānamayaṃ hoti. Tatridaṃ vatthu – bhaṇḍāgārikasaṅghamitto kira ekaṃ suvaṇṇakhacitaṃ vatthaṃ labhitvā idampi vatthaṃ suvaṇṇavaṇṇaṃ, sammāsambuddhopi suvaṇṇavaṇṇo, suvaṇṇavaṇṇaṃ vatthaṃ suvaṇṇavaṇṇasseva anucchavikaṃ, amhākañca vaṇṇadānaṃ bhavissatīti mahācetiye āropesi. Evarūpe kāle dānamayaṃ hotīti veditabbaṃ. Yadā pana tathārūpameva deyyadhammaṃ labhitvā ‘mayhaṃ kulavaṃso, kulatanti kulappaveṇī esā, kulavattaṃ eta’nti buddharatanādīni pūjeti tadā sīlamayaṃ hoti. Yadā pana tādiseneva vatthunā ratanattayassa pūjaṃ katvā ‘ayaṃ vaṇṇo khayaṃ gacchissati, vayaṃ gacchissatī’ti khayavayaṃ paṭṭhapeti, tadā bhāvanāmayaṃ hoti.
何以故？乃至如青、黄、赤、白光华的花果中，取一异色，显示色相而书写“色施”字样，以佛宝及诸宝供养时，即为布施法。如此缘起：一贫士结社，亦获一金织布，于金织布上绘金色，如正觉者金色光辉，金色之布亦如金色装饰，遂立誓曰我等乃色施者，并奉于大寺。此为布施法达成之时。又若如法受有此宝境界，称曰“我家族世系，称曰家谱，此乃家传谱系。”促使崇拜佛宝诸宝，即为戒法。进一步，以相同物资供奉三宝，乃至诵言“此光将退，此寿将逝”，立退灭寿命之誓，则为修习法。
Dānamayaṃ pana hutvā vattamānampi yadā tīṇi ratanāni sahatthena pūjentassa pavattatti, tadā kāyakammaṃ hoti. Yadā tīṇi ratanāni pūjento puttadāradāsakammakaraporisādayopi āṇāpetvā pūjāpeti tadā vacīkammaṃ hoti. Yadā tadeva vuttappakāraṃ vijjamānakavatthuṃ ārabbha vaṇṇadānaṃ dassāmīti cinteti tadā manokammaṃ hoti. Vinayapariyāyaṃ patvā hi ‘dassāmi karissāmī’ti vācā bhinnā hotīti (pārā. 659) iminā lakkhaṇena dānaṃ nāma hoti. Abhidhammapariyāyaṃ patvā pana vijjamānakavatthuṃ ārabbha ‘dassāmī’ti manasā cintitakālato paṭṭhāya kusalaṃ hoti. Aparabhāge kāyena vā vācāya vā kattabbaṃ karissatīti vuttaṃ. Evaṃ dānamayaṃ kāyavacīmanokammavaseneva tividhaṃ hoti.
布施所成之业，乃至现行时，若以三宝为供养者，则为身业；若以三宝供养时，同时教导子女及仆役等，令行供养者，即为口业；若思维所说教义，起发慈悲愿以布施，则为意业。若依律藏之义，言语有所分别，即谓言语分别断了。依此特征，此种行为称为布施。若依阿毗达摩之义，起始思维布施义时，即已成善；之后还须身或口业行布施，此为后续部分。故布施业依身、口、意三种业行构成。
Yadā pana taṃ vuttappakāraṃ vatthuṃ labhitvā kulavaṃsādivasena sahatthā ratanattayaṃ pūjeti tadā sīlamayaṃ kāyakammaṃ hoti. Yadā kulavaṃsādivaseneva puttadārādayo āṇāpetvā pūjāpeti tadā vacīkammaṃ hoti. Yadā ‘mayhaṃ kulavaṃso, kulatanti kulappaveṇī esā, kulavattameta’nti vijjamānakavatthuṃ ārabbha ‘vaṇṇadānaṃ dassāmī’ti cinteti tadā manokammaṃ hoti. Evaṃ sīlamayaṃ kāyavacīmanokammavasena tividhaṃ hoti.
若依所说情境，继而作为家族、宗族等身份相承，一同以手供养三宝时，即成持戒之身业；一同使子女仆役供养时，即成持戒之口业；起始思维“我之家族、宗族等，此为族系纽带，此为族系之最”等思惟，愿以布施，则为意业。由此持戒业亦依身、口、意三项分类。
Yadā pana taṃ vuttappakāraṃ vatthuṃ labhitvā tīṇi ratanāni pūjetvā caṅkamanto khayavayaṃ paṭṭhapeti tadā bhāvanāmayaṃ kāyakammaṃ hoti. Vācāya sammasanaṃ paṭṭhapentassa vacīkammaṃ hoti, kāyaṅgavācaṅgāni acopetvā manasāva sammasanaṃ paṭṭhapentassa manokammaṃ hoti. Evaṃ bhāvanāmayaṃ kāyavacīmanokammavasena tividhaṃ hoti. Evametaṃ rūpārammaṇaṃ kusalaṃ tividhapuññakiriyavatthuvasena navahi kammadvārehi bhājetvā dassesi dhammarājā. Saddārammaṇādīsupi eseva nayo.
若依所说情境，供养三宝而行滅尽轮回之身业，当行正语则为口业，不动身口而心中生正语之意，则为意业。如此修习身口意三法为禅那，即为修习业，身、口、意三者俱有。佛陀以此九种善业门分別显示法、身、口、意三业之不同作用；亦适用于声缘等乃至其他所缘。
Bherisaddādīsu hi rajanīyasaddaṃ ārammaṇaṃ katvā heṭṭhā vuttanayeneva tīhi niyamehetaṃ kusalaṃ uppajjati. Tattha saddaṃ kandamūlaṃ viya uppāṭetvā nīluppalahatthakaṃ viya ca hatthe ṭhapetvā dātuṃ nāma na sakkā, savatthukaṃ pana katvā dento saddadānaṃ deti nāma. Tasmā yadā ‘saddadānaṃ dassāmī’ti bherimudiṅgādīsu aññataratūriyena tiṇṇaṃ ratanānaṃ upahāraṃ karoti, ‘saddadānaṃ me’ti bheriādīni ṭhapāpeti, dhammakathikabhikkhūnaṃ sarabhesajjatelaphāṇitādīni deti, dhammasavanaṃ ghoseti, sarabhaññaṃ bhaṇati, dhammakathaṃ katheti, upanisinnakakathaṃ anumodanakathaṃ karoti, tadā dānamayaṃyeva hoti. Yadā etadeva vidhānaṃ kulavaṃsādivasena vattavasena karoti tadā sīlamayaṃ hoti. Yadā sabbampetaṃ katvā ayaṃ ettako saddo brahmalokappamāṇopi hutvā ‘khayaṃ gamissati, vayaṃ gamissatī’ti sammasanaṃ paṭṭhapeti tadā bhāvanāmayaṃ hoti.
夜间以野兽声为缘起，照此规矩三分法中生善业。譬如声音当作幼兽之根源，扶其手不能施与，若作声缘而布施，方称为施。若以“我以听声布施”为缘，以野兽声为礼物布施，向法师布置牛皮鼓、象鼻等，用以传播佛法、称赞佛学，言说佛法，赞叹如来，讲说法义，称赞聚会、随喜法语时，则此布施业成就。若按家族相袭方式为此，则属持戒业；若将布施行满，致此声响如梵天宫阙，正语建成立，则属修习业。
Tattha dānamayaṃ tāva yadā bheriādīni gahetvā sahatthā upahāraṃ karoti, niccupahāratthāya ṭhapentopi sahatthā ṭhapeti, ‘saddadānaṃ me’ti dhammasavanaṃ ghosetuṃ gacchati, dhammakathaṃ sarabhaññaṃ kātuṃ vā gacchati, tadā kāyakammaṃ hoti. Yadā ‘gacchatha, tātā, amhākaṃ saddadānaṃ tiṇṇaṃ ratanānaṃ upahāraṃ karothā’ti āṇāpeti, ‘saddadānaṃ me’ti cetiyaṅgaṇesu ‘imaṃ bheriṃ, imaṃ mudiṅgaṃ ṭhapethā’ti āṇāpeti, sayameva dhammasavanaṃ ghoseti, dhammakathaṃ katheti, sarabhaññaṃ bhaṇati, tadā vacīkammaṃ hoti. Yadā kāyaṅgavācaṅgāni acopetvā ‘saddadānaṃ dassāmī’ti vijjamānakavatthuṃ manasā pariccajati, tadā manokammaṃ hoti.
若以野兽声所持之乐器，合众受礼物，且以乐器置之，愿以野兽声布施，往赴法会，讲宣佛法，称赞经义，则成身业。若嘱咐孩童“去吧，为我们布施三宝”，使其置乐器于礼坛，亲自听法、讲法、称赞佛法，则成口业。若不动身口，但思惟“愿布施野兽声”，则为意业。
Sīlamayampi ‘saddadānaṃ nāma mayhaṃ kulavaṃso kulatanti kulappaveṇī’ti bheriādīhi sahatthā upahāraṃ karontassa, bheriādīni sahatthā cetiyaṅgaṇādīsu ṭhapentassa, dhammakathikānaṃ sarabhesajjaṃ sahatthā dadantassa, vattasīsena dhammasavanaghosanadhammakathākathanasarabhaññabhaṇanatthāya ca gacchantassa kāyakammaṃ hoti. ‘Saddadānaṃ nāma amhākaṃ kulavaṃso kulatanti kulappaveṇī, gacchatha , tātā, buddharatanādīnaṃ upahāraṃ karothā’ti āṇāpentassa kulavaṃsavaseneva attanā dhammakathaṃ vā sarabhaññaṃ vā karontassa ca vacīkammaṃ hoti. ‘Saddadānaṃ nāma mayhaṃ kulavaṃso saddadānaṃ dassāmī’ti kāyaṅgavācaṅgāni acopetvā manasāva vijjamānakavatthuṃ pariccajantassa manokammaṃ hoti.
持戒业以“我家族为族系束缚”之意，手持野兽声等乐器供养，置于礼坛等处，随喜授与讲法人布施鞍座等物，因讲法而生心愿，行持戒身业。又以同样之族系观念口诵“以佛宝等为礼物”，因此宣讲佛法或赞叹佛法，为口业。又于身口不动而心中思惟“我族布施野兽声”，由意所分别起心意之布施。
Bhāvanāmayampi yadā caṅkamanto sadde khayavayaṃ paṭṭhapeti tadā kāyakammaṃ hoti. Kāyaṅgaṃ pana acopetvā vācāya sammasantassa vacīkammaṃ hoti. Kāyaṅgavācaṅgaṃ acopetvā manasāva saddāyatanaṃ sammasantassa manokammaṃ hoti. Evaṃ saddārammaṇampi kusalaṃ tividhapuññakiriyavatthuvasena navahi kammadvārehi bhājetvā dassesi dhammarājā.
当修习禅定时，一旦随念巡行而建立声业的消灭，则生起身体业。若身体未起，则随弃舍身体的念，而发起于语业。若既未起身体及语业，则随弃舍二者之念，生起对心的觉知，即于心根所现的声音境界恰当显现心业。如此，世尊以三界正行功德之因缘，依九种业门，将声音境界之善分别演说示现。
Mūlagandhādīsupi rajanīyagandhaṃ ārammaṇaṃ katvā heṭṭhā vuttanayeneva tīhi niyamehetaṃ kusalaṃ uppajjati. Tattha yadā mūlagandhādīsu yaṃkiñci gandhaṃ labhitvā gandhavasena ābhujitvā ‘gandhadānaṃ mayha’nti buddharatanādīni pūjeti, tadā dānamayaṃ hotīti sabbaṃ vaṇṇadāne vuttanayeneva vitthārato veditabbaṃ. Evaṃ gandhārammaṇampi kusalaṃ tividhapuññakiriyavatthuvasena navahi kammadvārehi bhājetvā dassesi dhammarājā.
又如当以根本香气等为缘，起夜间香气之境界，一切依下文所说三种守则得善。若于根本香气等中，得何香气后，藉香气善根受用而称『我受香施』，是则施为成立。此于一切色施，皆依下文所说详尽应知。如此，世尊亦以三界正行功德因缘，依九业门，将香气境界善分别示现。
Mūlarasādīsu pana rajanīyarasaṃ ārammaṇaṃ katvā heṭṭhā vuttanayeneva tīhi niyamehetaṃ kusalaṃ uppajjati. Tattha yadā mūlarasādīsu yaṃkiñci rajanīyaṃ rasavatthuṃ labhitvā rasavasena ābhujitvā ‘rasadānaṃ mayha’nti deti pariccajati, tadā dānamayaṃ hotīti sabbaṃ vaṇṇadāne vuttanayeneva vitthārato veditabbaṃ. Sīlamaye panettha ‘saṅghassa adatvā paribhuñjanaṃ nāma amhākaṃ na āciṇṇa’nti dvādasannaṃ bhikkhusahassānaṃ dāpetvā sādurasaṃ paribhuttassa duṭṭhagāmaṇiabhayarañño vatthuṃ ādiṃ katvā mahāaṭṭhakathāyaṃ vatthūni āgatāni. Ayameva viseso. Evaṃ rasārammaṇampi kusalaṃ tividhapuññakiriyavatthuvasena navahi kammadvārehi bhājetvā dassesi dhammarājā.
又于根本甘露等中，起夜间甘露之境界，依下文三守则得善。于根本甘露等中，得何可享甘露，藉甘露善根而作『我施甘露』，并舍弃之，即为施行。此亦如一切色施，依下文详明分知。此处以戒为因缘，于十二余千比库施受『不恶共食、不勒取』，始结善果，成就称誉，如大论书所述境界即是此殊胜。如此，世尊因缘三界正行功德，依九业门，将甘露境界亦分别显现。
Phoṭṭhabbārammaṇepi pathavīdhātu tejodhātu vāyodhātūti tīṇi mahābhūtāni phoṭṭhabbārammaṇaṃ nāma. Imasmiṃ ṭhāne etesaṃ vasena yojanaṃ akatvā mañcapīṭhādivasena kātabbā. Yadā hi mañcapīṭhādīsu yaṃkiñci rajanīyaṃ phoṭṭhabbavatthuṃ labhitvā phoṭṭhabbavasena ābhujitvā ‘phoṭṭhabbadānaṃ mayha’nti deti pariccajati, tadā dānamayaṃ hotīti sabbaṃ vaṇṇadāne vuttanayeneva vitthārato veditabbaṃ. Evaṃ phoṭṭhabbārammaṇampi kusalaṃ tividhapuññakiriyavatthuvasena navahi kammadvārehi bhājetvā dassesi dhammarājā.
触觉境界者，地、界、风三大元素之触觉也。于此处，不必丈量彼此距离，只从床榻等器具为所。若于床榻等处，得何丰润之触觉，并凭此触觉善根作『我受触施』，并舍弃，即为施。此亦如一切色施，依下文详述应知。故世尊因缘三界功德，依九业门，以触觉境界之善，分别示现。
Dhammārammaṇe cha ajjhattikāni āyatanāni, tīṇi lakkhaṇāni, tayo arūpino khandhā, pannarasa sukhumarūpāni, nibbānapaññattīti ime dhammāyatane pariyāpannā ca, apariyāpannā ca, dhammā dhammārammaṇaṃ nāma. Imasmiṃ pana ṭhāne etesaṃ vasena yojanaṃ akatvā ojadānapānadānajīvitadānavasena kātabbā. Ojādīsu hi rajanīyaṃ dhammārammaṇaṃ ārammaṇaṃ katvā heṭṭhā vuttanayeneva tīhi niyamehetaṃ kusalaṃ uppajjati.
法境界有内境、六处、三相、三空行蕴、十五种甘露柔软相、涅槃佛境等，或已圆满或未圆满者，俱同法境界之称焉。于此处，当不计较其持住，唯以精力、布施食饮、布施生命力量为缘。于精力等中，起夜间法境界，依下文三守则得善。
Tattha yadā ‘ojadānaṃ mayha’nti sappinavanītādīni deti, pānadānanti aṭṭha pānāni deti, jīvitadānanti salākabhattasaṅghabhattādīni deti, aphāsukānaṃ bhikkhūnaṃ bhesajjaṃ deti, vejjaṃ paccupaṭṭhāpeti, jālaṃ phālāpeti, kumīnaṃ viddhaṃsāpeti, sakuṇapañjaraṃ viddhaṃsāpeti, bandhanamokkhaṃ kārāpeti, māghātabheriṃ carāpeti, aññānipi jīvitaparittāṇatthaṃ evarūpāni kammāni karoti tadā dānamayaṃ hoti. Yadā pana ‘ojadānapānadānajīvitadānāni mayhaṃ kulavaṃso kulatanti kulappaveṇī’ti vattasīsena ojadānādīni pavatteti tadā sīlamayaṃ hoti. Yadā dhammārammaṇasmiṃ khayavayaṃ paṭṭhapeti tadā bhāvanāmayaṃ hoti.
于此，当作『我贡献精力』『我布施八饮』『我布施生活』等开示。并施以乞食不净者之药物，施以医生，通施网具，通伏家畜，遣放禽鸟，缚解锁链，放牧牛羊，亦作其他护生等诸行为，则为布施。又若『以奉献精力、布施饮食、布施生命，维系家族门第、血族关连』如是说者，则为持戒。于法境界建立消灭时，则为修习禅定而有功德。
Dānamayaṃ pana hutvā pavattamānampi yadā ojadānapānadānajīvitadānāni sahatthā deti, tadā kāyakammaṃ hoti. Yadā puttadārādayo āṇāpetvā dāpeti, tadā vacīkammaṃ hoti. Yadā kāyaṅgavācaṅgāni acopetvā ojadānapānadānajīvitadānavasena vijjamānakavatthuṃ ‘dassāmī’ti manasā cinteti, tadā manokammaṃ hoti.
赐予乃是此中之事，当其所行赐与如力量、食物、饮水、生命等，皆以手中施予，此即身业。若将子女、妻子等供养，则属于语业。若于身、语、意各根不动，心内意为念‘当现自见’，则为意业。
Yadā pana vuttappakāraṃ vijjamānakavatthuṃ kulavaṃsādivasena sahatthā deti, tadā sīlamayaṃ kāyakammaṃ hoti. Yadā kulavaṃsādivaseneva puttadārādayo āṇāpetvā dāpeti, tadā vacīkammaṃ hoti. Yadā kulavaṃsādivaseneva vuttappakāraṃ vijjamānakavatthuṃ ‘dassāmī’ti manasāva cinteti, tadā manokammaṃ hoti.
又若以世系家族等属相，明示现身事相而施予，则得身业之戒德。若仅以世系家族等属相，供养子女妻子，则得语业。若心中念‘我当现身’，亦以世系家族等属相为念，则得意业。
Caṅkamitvā dhammārammaṇe khayavayaṃ paṭṭhapentassa pana bhāvanāmayaṃ kāyakammaṃ hoti. Kāyaṅgaṃ acopetvā vācāya khayavayaṃ paṭṭhapentassa vacīkammaṃ hoti. Kāyaṅgavācaṅgāni acopetvā manasāva dhammārammaṇe khayavayaṃ paṭṭhapentassa manokammaṃ hoti. Evaṃ bhāvanāmayaṃ kāyavacīmanokammavasena tividhaṃ hoti. Evametaṃ dhammārammaṇampi kusalaṃ tividhapuññakiriyavatthuvasena navahi kammadvārehi bhājetvā dassesi dhammarājā.
以觉照诸法，分别诸法无常、灭故，修持止观而建立乃为修习之身业。若身根所行无动，语根表现法相的灭无常而止，则为语业。若身语意三根均不动，心中于法相无常灭起止则为意业。此修习之身语意业三种差别。由是法相，依据善之三种功德力，于九大业门分明示现，法王如是宣说。
Evamidaṃ cittaṃ nānāvatthūsu nānārammaṇavasena dīpitaṃ. Idaṃ pana ekavatthusmimpi nānārammaṇavasena labbhatiyeva. Kathaṃ? Catūsu hi paccayesu cīvare cha ārammaṇāni labbhanti – navarattassa hi cīvarassa vaṇṇo manāpo hoti dassanīyo, idaṃ vaṇṇārammaṇaṃ. Paribhogakāle paṭapaṭasaddaṃ karoti, idaṃ saddārammaṇaṃ. Yo tattha kāḷakacchakādigandho, idaṃ gandhārammaṇaṃ. Rasārammaṇaṃ pana paribhogarasavasena kathitaṃ. Yā tattha sukhasamphassatā, idaṃ phoṭṭhabbārammaṇaṃ. Cīvaraṃ paṭicca uppannā sukhā vedanā, dhammārammaṇaṃ. Piṇḍapāte rasārammaṇaṃ nippariyāyeneva labbhati. Evaṃ catūsu paccayesu nānārammaṇavasena yojanaṃ katvā dānamayādibhedo veditabbo.
如是心于种种境界，依不同相而照映。然此诸相，于一境界中悉得现起。如何？置衣四依缘中得诸境相：新制衣服色鲜明好看，名色相；穿着时衣响声响亮，名声相；若衣有异臭，如汗臭秽臭等，名臭相；衣味因穿用而异，名味相；衣所触处感舒适，名触相。衣引生出舒服感，是诸法相。饭食中味相最为显著，由此四依缘境起各种相，通过这些依缘境，得知施与之差别。
Imassa pana cittassa ārammaṇameva nibaddhaṃ, vinā ārammaṇena anuppajjanato. Dvāraṃ pana anibaddhaṃ. Kasmā? Kammassa anibaddhattā. Kammasmiñhi anibaddhe dvārampi anibaddhameva hoti.
此心紧系缘境起，是依缘成，若无缘则不起。门中无缚，故无门者。何故？因业无缚。业中无缚者，门亦无缚。
Kāmāvacarakusalaṃ dvārakathā
欲境品类善门叙述——
Kāyakammadvārakathā身业门论。
Imassa panatthassa pakāsanatthaṃ imasmiṃ ṭhāne mahāaṭṭhakathāyaṃ dvārakathā kathitā. Tattha tīṇi kammāni, tīṇi kammadvārāni, pañca viññāṇāni, pañca viññāṇadvārāni, cha phassā, cha phassadvārāni, aṭṭha asaṃvarā, aṭṭha asaṃvaradvārāni, aṭṭha saṃvarā, aṭṭha saṃvaradvārāni, dasa kusalakammapathā, dasa akusalakammapathāti, idaṃ ettakaṃ dvārakathāya mātikāṭhapanaṃ nāma.
为了阐明此事的意义，在此处以大注疏展开门论。如是所说，有三因行，三因行之门，五识，五识之门，六触，六触之门，八不放逸，八不放逸之门，八放逸，八放逸之门，十善业道，十不善业道，这些即是所谓门论的纲目。
Tattha kiñcāpi tīṇi kammāni paṭhamaṃ vuttāni, tāni pana ṭhapetvā ādito tāva tīṇi kammadvārāni bhājetvā dassitāni. Katamāni tīṇi? Kāyakammadvāraṃ, vacīkammadvāraṃ, manokammadvāranti.
其中首先讲述了三因行，这三因行被划分为三因行之门。三因行具体为何？是身行之门、语行之门、意行之门。
Tattha catubbidho kāyo – upādinnako, āhārasamuṭṭhāno, utusamuṭṭhāno, cittasamuṭṭhānoti. Tattha cakkhāyatanādīni jīvitindriyapariyantāni aṭṭha kammasamuṭṭhānarūpānipi, kammasamuṭṭhānāneva catasso dhātuyo vaṇṇo gandho raso ojāti aṭṭha upādinnakakāyo nāma. Tāneva aṭṭha āhārajāni āhārasamuṭṭhānikakāyo nāma. Aṭṭha utujāni utusamuṭṭhānikakāyo nāma. Aṭṭha cittajāni cittasamuṭṭhānikakāyo nāma.
身有四种：执持身、食身、水身、心身。身由眼根等处至生命根的八种身行构成，身行产生的四大元素色、声、香、味、触称为执持身。由此衍生的八食称为食身，由八水称为水身，由八火称为火身，由八风称为风身。身行之门指的正是执持身，而非其他身。心身之中有八识之一种称为识，即所谓身行之门。此事由经文说：「何为色作身识？善心、恶心、不染心、行心、逆心，观察心、审视心、散心，身的构成、支撑、固定、稳固状态，识、表示、被表示状态，这就称为色作身识。」识随着说：「我将行，我将逆行」而生起，带动色相。以地、水、火、风等大为依止的色身，这些色身中生起的识风带动本自具生的色身，支撑、稳固、运作，进行往来行持。
Tesu kāyakammadvāranti neva upādinnakakāyassa nāmaṃ na itaresaṃ. Cittasamuṭṭhānesu pana aṭṭhasu rūpesu ekā viññatti atthi, idaṃ kāyakammadvāraṃ nāma. Yaṃ sandhāya vuttaṃ – ‘‘katamaṃ taṃ rūpaṃ kāyaviññatti? Yā kusalacittassa vā, akusalacittassa vā, abyākatacittassa vā, abhikkamantassa vā paṭikkamantassa vā, ālokentassa vā vilokentassa vā, samiñjentassa vā pasārentassa vā, kāyassa thambhanā santhambhanā santhambhitattaṃ, viññatti viññāpanā viññāpitattaṃ, idaṃ taṃ rūpaṃ kāyaviññattī’’ti (dha. sa. 720). ‘Abhikkamissāmi paṭikkamissāmī’ti hi cittaṃ uppajjamānaṃ rūpaṃ samuṭṭhāpeti. Tattha yā pathavīdhātu āpodhātu tejodhātu vāyodhātu tannissito vaṇṇo gandho raso ojāti imesaṃ aṭṭhannaṃ rūpakalāpānaṃ abbhantare cittasamuṭṭhānā vāyodhātu, sā attanā sahajātaṃ rūpakāyaṃ santhambheti sandhāreti cāleti abhikkamāpeti paṭikkamāpeti.
在七种运动途径中，最初生起的识风能支撑、稳固本自具生的色身来资助活动，但无法相互错乱运动。后来依次同理，七种识风借助六种识的支撑条件，即持有六种识，能够支撑、稳固、本自具色身并令其运动，带动往来起落、照视、观看、审视、展开、散布等，一切行、来回运动由此产生。行即往，来即住，行与住合称往来。正如言说：「往十由旬，来十由旬。」
Tattha ekāvajjanavīthiyaṃ sattasu javanesu paṭhamacittasamuṭṭhitā vāyodhātu attanā sahajātaṃ rūpakāyaṃ santhambhetuṃ sandhāretuṃ sakkoti, aparāparaṃ pana cāletuṃ na sakkoti. Dutiyādīsupi eseva nayo. Sattamacittena pana samuṭṭhitā vāyodhātu heṭṭhā chahi cittehi samuṭṭhitaṃ vāyodhātuṃ upatthambhanapaccayaṃ labhitvā attanā sahajātaṃ rūpakāyaṃ santhambhetuṃ sandhāretuṃ cāletuṃ abhikkamāpetuṃ paṭikkamāpetuṃ ālokāpetuṃ vilokāpetuṃ sammiñjāpetuṃ pasārāpetuṃ sakkoti. Tena gamanaṃ nāma jāyati, āgamanaṃ nāma jāyati, gamanāgamanaṃ nāma jāyati. ‘Yojanaṃ gato dasayojanaṃ gato’ti vattabbataṃ āpajjāpeti.
譬如用七个时期延长一轮车，如最初一时期，车轮轮辐尚能支撑并维持转动但不能错乱运动。以后各时期同此理。若有七个轮辐中的支持轮辐下有六个轮辐支持，便获得支撑条件，能支撑、稳固并带动车轮运动、前后起落、照视、观看等各种态势。由此诞生了行、来、行来合一。正如说：「车轮行驶十由旬至二十由旬。」
Yathā hi sattahi yugehi ākaḍḍhitabbe sakaṭe paṭhamayuge yuttagoṇā yugaṃ tāva santhambhetuṃ sandhāretuṃ sakkonti, cakkaṃ pana napavaṭṭenti; dutiyādīsupi eseva nayo; sattamayuge pana goṇe yojetvā yadā cheko sārathi dhure nisīditvā yottāni ādāya sabbapurimato paṭṭhāya patodalaṭṭhiyā goṇe ākoṭeti, tadā sabbeva ekabalā hutvā dhurañca sandhārenti cakkāni ca pavaṭṭenti. ‘Sakaṭaṃ gahetvā dasayojanaṃ vīsatiyojanaṃ gatā’ti vattabbataṃ āpādenti – evaṃsampadamidaṃ veditabbaṃ.
譬如若依七个时期加长轮车，最初时期合并三期，轮辐尚能维修支撑转动轮子; 以后各时期同理;于第七个时期合并三期，马夫坐于鞍上掌持缰绳，从车前方回望吆喝三匹马，众马齐力拉紧缰绳，轮子转动。由此可说「车轮行驶十由旬至二十由旬」——应当理解如是道理。
Tattha yo cittasamuṭṭhānikakāyo na so viññatti, cittasamuṭṭhānāya pana vāyodhātuyā sahajātaṃ rūpakāyaṃ santhambhetuṃ sandhāretuṃ cāletuṃ paccayo bhavituṃ samattho eko ākāravikāro atthi, ayaṃ viññatti nāma. Sā aṭṭha rūpāni viya na cittasamuṭṭhānā. Yathā pana aniccādibhedānaṃ dhammānaṃ jarāmaraṇattā, ‘‘jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhata’’ntiādi (saṃ. ni. 2.20) vuttaṃ, evaṃ cittasamuṭṭhānānaṃ rūpānaṃ viññattitāya sāpi cittasamuṭṭhānā nāma hoti.
在那里，心生起的形体并非识。心生起时的形体与由风元素同生的物质形体不同，能够支持、保持和活动的条件只存在于识这一种变化形态中，这即是所谓识。它不是像八种色那样的形体。然而，如同无常等诸法因衰老死灭，正如（律藏）中所说：“衰老死灭，是无常，是造作”，同样，心生起形体的变化，也被称为识。
Viññāpanattā panesā viññattīti vuccati. Kiṃ viññāpetīti? Ekaṃ kāyikakaraṇaṃ. Cakkhupathasmiñhi ṭhito hatthaṃ vā pādaṃ vā ukkhipati, sīsaṃ vā bhamukaṃ vā cāleti, ayaṃ hatthādīnaṃ ākāro cakkhuviññeyyo hoti. Viññatti pana na cakkhuviññeyyā manoviññeyyā eva. Cakkhunā hi hatthavikārādivasena vipphandamānaṃ vaṇṇārammaṇameva passati. Viññattiṃ pana manodvārikacittena cintetvā ‘idañcidañca esa kāreti maññe’ti jānāti.
所谓显现，是指显现的过程。何为显现？即身体的动作。例如，眼根所视时，举起手或脚，或摇头摆尾，此举动乃手等形体，属于眼识所缘的对象。但显现不是外在形体的缘起，而是意识的心门识知。因为眼睛随动手等变化观视，只见色彩与形象。显现则是心识通过心门思考，认识说：“这和那正在进行，我以为如此”。
Yathā hi araññe nidāghasamaye udakaṭṭhāne manussā ‘imāya saññāya idha udakassa atthibhāvaṃ jānissantī’ti rukkhagge tālapaṇṇādīni bandhāpenti, surāpānadvāre dhajaṃ ussāpenti, uccaṃ vā pana rukkhaṃ vāto paharitvā cāleti, antoudake macche calante upari bubbuḷakāni uṭṭhahanti, mahoghassa gatamaggapariyante tiṇapaṇṇakasaṭaṃ ussāritaṃ hoti. Tattha tālapaṇṇadhajasākhācalanabubbuḷakatiṇapaṇṇakasaṭe disvā yathā cakkhunā adiṭṭhampi ‘ettha udakaṃ bhavissati, surā bhavissati, ayaṃ rukkho vātena pahato bhavissati, antoudake maccho bhavissati, ettakaṃ ṭhānaṃ ajjhottharitvā ogho gato bhavissatī’ti manoviññāṇena jānāti, evameva viññattipi na cakkhuviññeyyā manoviññeyyāva. Cakkhunā hi hatthavikārādivasena vipphandamānaṃ vaṇṇārammaṇameva passati. Viññattiṃ pana manodvārikacittena cintetvā ‘idañcidañca esa kāreti maññe’ti jānāti.
譬如在森林中，热时何处有水，人们凭现有的观念知道树上有叶子，有酒瓶悬挂，风吹动高树摇晃，池中鱼儿游动，水面涌出泡沫，芦苇叶被风吹动。看见枯叶、旗帜、枝叶摇动、泡沫及芦苇叶等时，眼所见外境变化。心识通过观念意念认识：“这里将有水，有酒，有树被风吹，有池中有鱼，上涨有波浪”，这即为识的显现。同样显现不是眼识，而是心的认识。眼睛只能看到变化色形，显现为心识活动，思惟说“这些事正发生”。
Na kevalañcesā viññāpanatova viññatti nāma. Viññeyyatopi pana viññattiyeva nāma. Ayañhi paresaṃ antamaso tiracchānagatānampi pākaṭā hoti. Tattha tattha sannipatitā hi soṇasiṅgālakākagoṇādayo daṇḍaṃ vā leḍḍuṃ vā gahetvā paharaṇākāre dassite ‘ayaṃ no paharitukāmo’ti ñatvā yena vā tena vā palāyanti. Pākārakuṭṭādiantarikassa pana parassa apākaṭakālopi atthi. Kiñcāpi tasmiṃ khaṇe apākaṭā sammukhībhūtānaṃ pana pākaṭattā viññattiyeva nāma hoti.
显现不仅仅是指对外在具形的显现，连那些隐藏在他人心中不可见的思想或心念活动也被称为显现。譬如，某处有多种鸟雀—鹂、鸦等，聚集时拿木棒或石块假装要打它们，这些鸟便知道“有人想伤害我们”，于是逃跑。外显的形状即为显现，内隐未显的心念活动也有一种显露。当其中非公开的心念在某时刻对他人显现，则称为显现。
Cittasamuṭṭhānike pana kāye calante tisamuṭṭhāniko calati na calatīti? Sopi tatheva calati. Taṃgatiko tadanuvattakova hoti. Yathā hi udake gacchante udake patitāni sukkhadaṇḍakatiṇapaṇṇādīnipi udakagatikāneva bhavanti, tasmiṃ gacchante gacchanti, tiṭṭhante tiṭṭhanti – evaṃsampadamidaṃ veditabbaṃ. Evamesā cittasamuṭṭhānesu rūpesu viññatti kāyakammadvāraṃ nāmāti veditabbā.
心生起的形体运动时，三种生起形体同时运动但不相互妨碍。运动的形体像船行水中一般跟随水流方向而进，因此运动是相顺的。观此可知，在心生起的形体中，其运动称为由身体行为所推动的显现。
Yā pana tasmiṃ dvāre siddhā cetanā yāya pāṇaṃ hanati, adinnaṃ ādiyati, micchācāraṃ carati, pāṇātipātādīhi viramati, idaṃ kāyakammaṃ nāma. Evaṃ paravādimhi sati kāyo dvāraṃ, tamhi dvāre siddhā cetanā kāyakammaṃ ‘kusalaṃ vā akusalaṃ vā’ti ṭhapetabbaṃ. Paravādimhi pana asati ‘abyākataṃ vā’ti tikaṃ pūretvāva ṭhapetabbaṃ. Tattha yathā nagaradvāraṃ kataṭṭhāneyeva tiṭṭhati, aṅgulamattampi aparāparaṃ na saṅkamati, tena tena pana dvārena mahājano sañcarati, evameva dvāre dvāraṃ na sañcarati, kammaṃ pana tasmiṃ tasmiṃ dvāre uppajjanato carati. Tenāhu porāṇā –
在该门口，如果有意志意念出现，行杀生、偷盗、邪行、戒杀等身体行为，此即为身体行为。故在他人论及此处身体时，应认为身体即门，对该门所生起的有意志的行为，可以归为身体行为，且可分为善恶二类。若论及没有善恶意志，则称为无记行为。例如，城门口的人来来往往，即使只动几指不互撞，但大部众通过多个门口，人流穿行，故门口不会走动，唯有行为在门口发生。由此，早期学者说——
Dvāre caranti kammāni, na dvārā dvāracārino;
门口施行业，不是彼此穿门而行之人；
Tasmā dvārehi kammāni, aññamaññaṃ vavatthitāti.
因此业以门相互为依止。
Tattha kammenāpi dvāraṃ nāmaṃ labhati, dvārenāpi kammaṃ. Yathā hi viññāṇādīnaṃ uppajjanaṭṭhānāni viññāṇadvāraṃ phassadvāraṃ asaṃvaradvāraṃ saṃvaradvāranti nāmaṃ labhanti, evaṃ kāyakammassa uppajjanaṭṭhānaṃ kāyakammadvāranti nāmaṃ labhati. Vacīmanokammadvāresupi eseva nayo. Yathā pana tasmiṃ tasmiṃ rukkhe adhivatthā devatā simbalidevatā palāsadevatā pucimandadevatā phandanadevatāti tena tena rukkhena nāmaṃ labhati, evameva kāyadvārena kataṃ kammampi kāyakammanti dvārena nāmaṃ labhati. Vacīkammamanokammesupi eseva nayo. Tattha añño kāyo, aññaṃ kammaṃ, kāyena pana katattā taṃ kāyakammanti vuccati. Tenāhu aṭṭhakathācariyā –
于是业得名门，门亦得名业。譬如识等生起之所名为识门、触门、缚门及断缚门，这等门名由其所束缚而得，身业之生起所依谓之身业门。言语意业之门亦同此理。譬如在各树上所依护之天神有榕神、枣神、榾木神、藤蔓神等，树因天神名，业因身门施行亦得名身业门。言语意业亦同理。另有所称身者，业亦异，若业以身作，则谓之身业。由此上师注疏曰——
Kāyena ce kataṃ kammaṃ, kāyakammanti vuccati;
“若业由身作，则称为身业；
Kāyo ca kāyakammañca, aññamaññaṃ vavatthitā.
身与身业彼此为依互存。”
Sūciyā ce kataṃ kammaṃ, sūcikammanti vuccati;
针由针作业，称为针业；
Sūci ca sūcikammañca, aññamaññaṃ vavatthitā.
线与针互相依赖，彼此相应。
Vāsiyā ce kataṃ kammaṃ, vāsikammanti vuccati;
若所为行为与衣服有关，则谓之衣业；
Vāsi ca vāsikammañca, aññamaññaṃ vavatthitā.
线与衣服乃互相依赖，彼此相应。
Purisena ce kataṃ kammaṃ, purisakammanti vuccati;
若所为行为与人有关，则谓之人业；
Puriso ca purisakammañca, aññamaññaṃ vavatthitā.
人与人所为业亦互相依赖，彼此相应。
Evamevaṃ. · 正是如此。
Kāyena ce kataṃ kammaṃ, kāyakammanti vuccati;
若所为行为与身体有关，则谓之身业；
Kāyo ca kāyakammañca, aññamaññaṃ vavatthitāti.
“身体与身业相互依存”者，即其意也。
Evaṃ sante neva dvāravavatthānaṃ yujjati, na kammavavatthānaṃ. Kathaṃ? Kāyaviññattiyañhi ‘‘dvāre caranti kammānī’’ti vacanato vacīkammampi pavattati, tenassā kāyakammadvāranti vavatthānaṃ na yuttaṃ. Kāyakammañca vacīviññattiyampi pavattati, tenassa kāyakammanti vavatthānaṃ na yujjatī’ti. ‘No na yujjati. Kasmā? Yebhuyyavuttitāya ceva tabbahulavuttitāya ca. Kāyakammameva hi yebhuyyena kāyaviññattiyaṃ pavattati na itarāni, tasmā kāyakammassa yebhuyyena pavattito tassā kāyakammadvārabhāvo siddho. Brāhmaṇagāmaambavananāgavanādīnaṃ brāhmaṇagāmādibhāvo viyāti dvāravavatthānaṃ yujjati. Kāyakammaṃ pana kāyadvāramhiyeva bahulaṃ pavattati appaṃ vacīdvāre . Tasmā kāyadvāre bahulaṃ pavattito etassa kāyakammabhāvo siddho, vanacarakathullakumārikādigocarānaṃ vanacarakādibhāvo viyāti. Evaṃ kammavavatthānampi yujjatī’ti.
如此情形之下，门类依止不能结合于身业依止，亦不能结合于业果依止。何故？因身识有言“门中行业”，而言辞业亦随之流转，故不宜谓其为身业之门依止。且身业亦流转于语识境界，故谓其为身业依止不相应。“不相应者，为何？”因其广泛流转及频繁产生。唯有身业业果为多位于身识中，故身业业果门存在。诸如婆罗门村庄、林地、城邑等之村庄状态，属于门类依止。身业则多显于身识门，少显于语门。于是众多显于身识门，视为身业状态确立，猿童、野兔等林中行者状态即由此而生。由此方能结合于业果依止亦然。
Kāyakammadvārakathā niṭṭhitā. · 身业门论已结束。
Vacīkammadvārakathā语业门论。
Vacīkammadvārakathāyaṃ pana cetanāviratisaddavasena tividhā vācā nāma. Tattha ‘‘catūhi, bhikkhave, aṅgehi samannāgatā vācā subhāsitā hoti no dubbhāsitā, anavajjā ca ananuvajjā ca viññūna’’nti (saṃ. ni. 1.213); ayaṃ cetanāvācā nāma. Yā ‘‘catūhi vacīduccaritehi ārati virati…pe… ayaṃ vuccati sammāvācā’’ti (vibha. 206), ayaṃ virativācā nāma. ‘‘Vācā girā byappatho udīraṇaṃ ghoso ghosakammaṃ vācā vacībhedo’’ti (dha. sa. 850), ayaṃ saddavācā nāma. Tāsu vacīkammadvāranti neva cetanāya nāmaṃ na viratiyā. Sahasaddā pana ekā viññatti atthi, idaṃ vacīkammadvāraṃ nāma. Yaṃ sandhāya vuttaṃ – ‘‘katamaṃ taṃ rūpaṃ vacīviññatti? Yā kusalacittassa vā akusalacittassa vā abyākatacittassa vā vācā girā byappatho udīraṇaṃ ghoso ghosakammaṃ vācā vacībhedo, ayaṃ vuccati vācā. Yā tāya vācāya viññatti viññāpanā viññāpitattaṃ, idaṃ taṃ rūpaṃ vacīviññattī’’ti (dha. sa. 636).
说语业依止中，以意乐声称三种语为名。谓：「比库们，具四根属则，语言善美，不恶不毁，清净且不坠，乃智者称。」此为意语。又云：「不喜欢四种恶语言行，此即谓正语。」此为戒语。又云：「语言乃是言辞传播、扬声鸣响、声响之业、语言之差别。」此谓为声言。三者合称语业依止，非单以意或戒称。详言：「何谓此语识？为善恶未明之心，语言之传播、声响鸣鸣、做语言业、语言分异，斯为语。由此语言起心识、显示，称为语言识相。」
‘Idaṃ vakkhāmi etaṃ vakkhāmī’ti hi vitakkayato vitakkavipphārasaddo nāma uppajjati. Ayaṃ na sotaviññeyyo manoviññeyyoti mahāaṭṭhakathāyaṃ āgato. Āgamaṭṭhakathāsu pana ‘vitakkavipphārasadda’nti vitakkavipphāravasena uppannaṃ vippalapantānaṃ suttappamattādīnaṃ saddaṃ; ‘sutvā’ti taṃ sutvā, yaṃ vitakkayato tassa so saddo uppanno; tassa vasena ‘evampi te mano, itthampi te mano’ti ādisatīti vatvā vatthūnipi kathitāni. Paṭṭhānepi ‘‘cittasamuṭṭhānaṃ saddāyatanaṃ sotaviññāṇassa ārammaṇapaccayena paccayo’’ti āgataṃ. Tasmā vinā viññattighaṭṭanāya uppajjamāno asotaviññeyyo vitakkavipphārasaddo nāma natthi. ‘Idaṃ vakkhāmi etaṃ vakkhāmī’ti uppajjamānaṃ pana cittaṃ pathavīdhātu āpodhātu tejodhātu vāyodhātu vaṇṇo gandho raso ojāti aṭṭha rūpāni samuṭṭhāpeti. Tesaṃ abbhantare cittasamuṭṭhānā pathavīdhātu upādinnakaṃ ghaṭṭayamānāva uppajjati. Tena dhātusaṅghaṭṭanena saheva saddo uppajjatīti. Ayaṃ cittasamuṭṭhānasaddo nāma. Ayaṃ na viññatti. Tassā pana cittasamuṭṭhānāya pathavīdhātuyā upādinnakaghaṭṭanassa paccayabhūto eko ākāravikāro atthi, ayaṃ vacīviññatti nāma. Ito paraṃ sā aṭṭha rūpāni viya na cittasamuṭṭhānātiādi sabbaṃ heṭṭhā vuttanayeneva veditabbaṃ.
“我言此，我将言”者，心意转变之声，此声非耳识所悉，非意识所悉，此义出自《大疏》。《经疏》中称“心意转变声”为心意转变产生之误说声；闻之即此声由心意生起；于是谓“如汝心，亦如是心”，并述释义。又于根本云：“心集声界，为耳识之缘起。”故无识他起时无此“心意转变声”。“我言此，我将言”生起时，心显色、心显地、水、火、风等八色及香味味觉，汇聚八色成心现象。在八色内更有心显地受制而产生之一形状变动，此即语识。此非心识。其随心显地受制形变即语识。由此而知八色非心现象，且一切应从前文解义审视断定。
Idhāpi hi ‘tissa, datta, mittā’ti pakkosantassa saddaṃ sutvā viññattiṃ manodvārikacittena cintetvā ‘idañcidañca esa kāreti maññe’ti jānāti. Kāyaviññatti viya ca ayampi tiracchānagatānampi pākaṭā hoti. ‘Ehi, yāhī’ti hi saddaṃ sutvā tiracchānagatāpi ‘idaṃ nāmesa kāreti maññe’ti ñatvā āgacchanti ceva gacchanti ca. Tisamuṭṭhānikakāyaṃ cāleti na cāletīti, ayaṃ pana vāro idha na labbhati. Purimacittasamuṭṭhānāya upatthambhanakiccampi natthi. Yā pana tasmiṃ vacīdvāre siddhā cetanā, yāya musā katheti, pesuññaṃ katheti, pharusaṃ katheti, samphaṃ palapati, musāvādādīhi viramati, idaṃ vacīkammaṃ nāma. Ito paraṃ sabbaṃ kammavavatthānañca dvāravavatthānañca heṭṭhā vuttanayeneva veditabbanti.
此处如闻“提萨、达塔、密多”等名之声，心识为心识之门桥梁思考而知“此人此事是其所为”。如身识，此亦广泛显现于异类存有。闻声“来，去”之时，即异类存有知“此即是行为者”，而来或去。三者同起，非却动，正因如此，彼处无过失。前心现象无所依止。唯有立心于语门所建立之意志，即戒止妄语、谤语、恶语、杂言，称此为语业。除此皆应依上述业果与门类依止法理解。
Vacīkammadvārakathā niṭṭhitā. · 语业门论已结束。
Manokammadvārakathā意业门之论
Manokammadvārakathāyaṃ pana kāmāvacarādivasena catubbidho mano mano nāma. Tattha kāmāvacaro catupaññāsavidho hoti, rūpāvacaro pannarasavidho, arūpāvacaro dvādasavidho, lokuttaro aṭṭhavidhoti sabbopi ekūnanavutividho hoti. Tattha ayaṃ nāma mano manodvāraṃ na hotīti na vattabbo. Yathā hi ayaṃ nāma cetanā kammaṃ na hotīti na vattabbā, antamaso pañcaviññāṇasampayuttāpi hi cetanā mahāpakaraṇe kammantveva niddiṭṭhā, evameva ayaṃ nāma mano manodvāraṃ na hotīti na vattabbo.
论心业依止中，以欲行等四类分心为名。欲行分有四十五种，色行十五种，无色行十二种，出世间八种，共七十九种。此名谓心非心门，非应作心业依止。正如此名意谓意乐行非业，纵使加入五识，意亦仅作为大事中业之表现，故亦非心业依止应说。
Etthāha – kammaṃ nāmetaṃ kiṃ karotīti? Āyūhati, abhisaṅkharoti, piṇḍaṃ karoti, ceteti, kappeti, pakappetīti. Evaṃ sante pañcaviññāṇacetanā kiṃ āyūhati, abhisaṅkharoti, piṇḍaṃ karoti, ceteti, kappeti, pakappetīti?. Sahajātadhamme. Sāpi hi sahajāte sampayuttakkhandhe āyūhati abhisaṅkharoti piṇḍaṃ karoti ceteti kappeti pakappetīti. Kiṃ vā iminā vādena? Sabbasaṅgāhikavasena hetaṃ vuttaṃ. Idaṃ panettha sanniṭṭhānaṃ – tebhūmakakusalākusalo ekūnatiṃsavidho mano manokammadvāraṃ nāma. Yā pana tasmiṃ manodvāre siddhā cetanā yāya abhijjhābyāpādamicchādassanāni ceva anabhijjhāabyāpādasammādassanāni ca gaṇhāti, idaṃ manokammaṃ nāma. Ito paraṃ sabbaṃ kammavavatthānañca dvāravavatthānañca heṭṭhā vuttanayeneva veditabbanti. Imāni tīṇi kammadvārāni nāma.
此处说『业』，为何不以名称说明其所作为何？是谓寿命增长，聚积成块，形成形体，意识活动，策划安排。五识（眼、耳、鼻、舌、身识）与意根相应，何以说是使得寿命增长、聚积、形成形体、意识活动、策划安排？其因缘是先天本性。因五蕴中有先天聚合的合和法，故能使寿命增长、聚积成块、产生形体、意识活动、策划安排。此说意指何义？从整体论之，谓此为缘由。此处所论基础者，为三界具胜劣性的善恶一切德业之所成立。此以三种心业之门为例，谓有三界善恶俱全的心，名为心业之门。其心门中所生之意，即企图、嗔恨，以及好恶见分为贪嗔见、无贪嗔见，摄受乃为心所作之业。再以上者，俱为业之主因与门径故，被如是辨识。从此能知，业门总共有三种。
Manokammadvārakathā niṭṭhitā. · 意业门之论已毕。
Kammakathā业之论
Idāni yāni tīṇi kammāni ṭhapetvā imāni kammadvārāni dassitāni, tāni ādiṃ katvā avasesassa dvārakathāya mātikāṭhapanassa vitthārakathā hoti. Tīṇi hi kammāni – kāyakammaṃ vacīkammaṃ manokammanti. Kiṃ panetaṃ kammaṃ nāmāti? Cetanā ceva, ekacce ca cetanāsampayuttakā dhammā. Tattha cetanāya kammabhāve imāni suttāni –
如今已阐释三业，即身业、口业、意业这三种业门。基于此诸业门所显之义，即从顶端开始述及终末，为拟定总目，并作为广义说明之起点。业即是意，某些相连接的法也称为意业。
‘‘Cetanāhaṃ, bhikkhave, kammaṃ vadāmi, cetayitvā kammaṃ karoti kāyena vācāya manasā’’ (a. ni. 6.63; kathā. 539). ‘‘Kāye vā hi, ānanda, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ, vācāya vā, ānanda, sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ; mane vā, ānanda, sati manosañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ’’ (saṃ. ni. 2.25; a. ni. 4.171). ‘‘Tividhā, bhikkhave, kāyasañcetanā akusalaṃ kāyakammaṃ dukkhudrayaṃ, dukkhavipākaṃ; catubbidhā, bhikkhave, vacīsañcetanā…pe… tividhā, bhikkhave, manosañcetanā akusalaṃ manokammaṃ dukkhudrayaṃ dukkhavipākaṃ tividhā , bhikkhave, kāyasañcetanā kusalaṃ kāyakammaṃ sukhudrayaṃ sukhavipākaṃ catubbidhā, bhikkhave, vacīsañcetanā…pe… tividhā, bhikkhave, manosañcetanā, kusalaṃ manokammaṃ sukhudrayaṃ sukhavipākaṃ’’ (kathā. 539; a. ni. 10.217 thokaṃ visadisaṃ). ‘‘Sacāyaṃ, ānanda, samiddhi moghapuriso pāṭaliputtassa paribbājakassa evaṃ puṭṭho evaṃ byākareyya – sañcetaniyaṃ, āvuso pāṭaliputta, kammaṃ katvā kāyena vācāya manasā, sukhavedanīyaṃ sukhaṃ so vedayati…pe… adukkhamasukhavedanīyaṃ adukkhamasukhaṃ so vedayatīti; evaṃ byākaramāno kho, ānanda, samiddhi moghapuriso pāṭaliputtassa paribbājakassa sammā byākaramāno byākareyyā’’ti (ma. ni. 3.300; kathā. 539).
经典中释曰：『比库们，我谓意即业，是有意而起的业行，分别由身、口、意而作』。（阿毗尼微经6.63；说经539）又云：『安娜达，有身念时，生身识感受苦乐因缘；有语念时，生语识感受苦乐因缘；有心念时，生心识感受苦乐因缘』（圣摄尼微经2.25；阿毗尼微4.171）。又云：『比库们，身念有三类：不善身业生苦害果，善身业生乐果；语念与心念亦复如是』（说经539、阿毗尼微10.217节略明）。又如『须陀洹摩诃迦叶修行者智慧问曰：“比库阿拉汉，汝以身口意作业，受苦乐感受如何？”智慧者以正解答详述之』（摩诃尼微3.300；说经539）。
Imāni tāva cetanāya kammabhāve suttāni. Cetanāsampayuttadhammānaṃ pana kammabhāvo kammacatukkena dīpito. Vuttañhetaṃ –
以上经文皆说明意念为业之本质。意伴习法亦以业之四分类显现。已称明曰：
‘‘Cattārimāni , bhikkhave, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ, atthi, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ, atthi, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ, atthi, bhikkhave, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati (a. ni. 4.232-233).… Katamañca, bhikkhave, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati? Yadidaṃ satta bojjhaṅgā – satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo, idaṃ vuccati, bhikkhave, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati (a. ni. 4.238).… Katamañca, bhikkhave, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo – seyyathidaṃ, sammādiṭṭhi …pe… sammāsamādhi. Idaṃ vuccati, bhikkhave, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattatī’’ti (a. ni. 4.237).
『比库们，我亲自以通达证得四种业，并以启示阐明之。何为四？有暗业及其暗果报，有净业及净果报，有暗净混杂业及其果报，有无暗无净业及其果报，此四依业灭而显现』（阿毗尼微4.232-233）。又云：『何为无暗无净业？乃七觉支──念觉支……舍觉支──作用，名为无暗无净业，业灭时现起』（阿毗尼微4.238）。又云：『何为无暗无净业？是圣八正道——正见到正定，此谓无暗无净业于业灭中显起』（阿毗尼微4.237）。
Evaṃ ime bojjhaṅgamaggaṅgappabhedato pannarasa dhammā kammacatukkena dīpitā. Abhijjhā, byāpādo, micchādiṭṭhi, anabhijjhā, abyāpādo, sammādiṭṭhīti imehi pana chahi saddhiṃ ekavīsati cetanāsampayuttakā dhammā veditabbā.
于是以上觉支与八正道依次示现，合计十五法皆以业之四分类照见。贪欲、嗔恨、邪见，无贪嗔无邪见，与正见等六法，共计二十一种意所转依之境，皆应洞察。
Tattha lokuttaramaggo bhajāpiyamāno kāyakammādīni tīṇi kammāni bhajati. Yañhi kāyena dussīlyaṃ ajjhācarati, tamhā saṃvaro kāyikoti veditabbo. Yaṃ vācāya dussīlyaṃ ajjhācarati, tamhā saṃvaro vācasikoti veditabbo. Iti sammākammanto kāyakammaṃ, sammāvācā vacīkammaṃ. Etasmiṃ dvaye gahite sammāājīvo tappakkhikattā gahitova hoti. Yaṃ pana manena dussīlyaṃ ajjhācarati, tamhā saṃvaro mānasikoti veditabbo. So diṭṭhisaṅkappavāyāmasatisamādhivasena pañcavidho hoti. Ayaṃ pañcavidhopi manokammaṃ nāma. Evaṃ lokuttaramaggo bhajāpiyamāno tīṇi kammāni bhajati.
那里，修持超世出世正道者，在身业等事奉行中，有三业的修持。凡以身行作恶劣行为的，即应知其节制为身的制摄。以语行作恶劣行为的，即应知其节制为语的制摄。如此，正行者的身业为身业正行，语业为语业正行。在这两者相具足之中，正当生活亦获得稳固如常。若以心行作恶劣行为，则应知其节制为心的制摄。此心的制摄因于见、思、精进、念、定五法所成。此五种类也名为心行业。由此，修持超世正道者，身业、语业、心业三业俱修。
Imasmiṃ ṭhāne dvārasaṃsandanaṃ nāma hoti. Kāyavacīdvāresu hi copanaṃ patvā kammapathaṃ appattampi atthi, manodvāre ca samudācāraṃ patvā kammapathaṃ appattampi atthi; taṃ gahetvā taṃtaṃdvārapakkhikameva akaṃsu.
于此处，名为门闩。盖因身口二门有关闭之处，虽有阻断障碍，通达业道者不得通行；心门虽开，烦恼流出，业路通达，同样难免障碍。于此，众门之中唯独心门部位被关闭。
Tatrāyaṃ nayo – yo ‘migavaṃ gamissāmī’ti dhanuṃ sajjeti, jiyaṃ vaṭṭeti, sattiṃ niseti, bhattaṃ bhuñjati, vatthaṃ paridahati, ettāvatā kāyadvāre copanaṃ pattaṃ hoti. So araññe divasaṃ caritvā antamaso sasabiḷāramattampi na labhati, idaṃ akusalaṃ kāyakammaṃ nāma hoti na hotīti? Na hoti. Kasmā? Kammapathaṃ appattatāya. Kevalaṃ pana kāyaduccaritaṃ nāma hotīti veditabbaṃ. Macchaggahaṇādī supayogesupi eseva nayo.
其比喻为——有人以箭自备，自称欲往猎场，便张弓拉弦，搭箭于弦，射猎，享食所获，穿戴衣物。至此程度，身门已然关闭。但此人在林野中行一日，连最少许多的麻疹叶子亦未得，仅此则名为恶身业，不成立否？不成立。何以故？因未达业道障断。唯有身行恶劣实为恶身业者。此比喻同如鱼之捕获与不捕获之区别，亦复如是。
Vacīdvārepi ‘migavaṃ gamissāmi’ ‘vegena dhanuādīni sajjethā’ti āṇāpetvā purimanayeneva araññe kiñci alabhantassa kiñcāpi vacīdvāre copanaṃ pattaṃ, kammapathaṃ appattatāya pana kāyakammaṃ na hoti. Kevalaṃ vacīduccaritaṃ nāma hotīti veditabbaṃ.
又如语门处，若有人说“我当往猎”，又说“快备弓箭”，但未行猎，且在林野空手而归，则虽语门已关闭，有障碍，业道不成立，但不为恶身业。仅语业恶劣此理为知。
Manodvāre pana vadhakacetanāya uppannamattāya eva kammapathabhedova hoti. So ca kho byāpādavasena na pāṇātipātavasena. Akusalañhi kāyakammaṃ kāyavacīdvāresu samuṭṭhāti, na manodvāre; tathā akusalaṃ vacīkammaṃ. Akusalaṃ manokammaṃ pana tīsupi dvāresu samuṭṭhāti; tathā kusalāni kāyavacīmanokammāni.
而心门因生杀意之念，虽微细亦成业道差别。此业非因瞋恚杀生，而是恶身语所引发之恶心业。恶身业多生于身口二门，心门则多生恶心业。善之身口心业亦如是。
Kathaṃ ? Sahatthā hi pāṇaṃ hanantassa adinnaṃ ādiyantassa micchācāraṃ carantassa kammaṃ kāyakammameva hoti. Dvārampi kāyadvārameva hoti. Evaṃ tāva akusalaṃ kāyakammaṃ kāyadvāre samuṭṭhāti. Tehi pana cittehi sahajātā abhijjhābyāpādamicchādiṭṭhiyo cetanāpakkhikā vā bhavanti, abbohārikā vā. ‘Gaccha itthannāmaṃ jīvitā voropehi, itthannāmaṃ bhaṇḍaṃ avaharā’ti āṇāpentassa pana kammaṃ kāyakammaṃ hoti, dvāraṃ pana vacīdvāraṃ. Evaṃ akusalaṃ kāyakammaṃ vacīdvāre samuṭṭhāti. Tehi pana cittehi sahajātā abhijjhābyāpādamicchādiṭṭhiyo cetanāpakkhikā vā bhavanti abbohārikā vā. Ettakā ācariyānaṃ samānatthakathā nāma.
如何？譬如手杀人者，盗窃者，邪行者，其业实为身业，障闭之处为身门。如此恶身业皆生于身门。此等心念中自性生诸贪爱、嗔恨、邪见为业因，挑唆作恶为业伴，称为波罗提木叉者。有挑唆言“去夺取此命，劫掠此物”等，其业属于身业，障闭之处为语门。如此恶语业皆生于语门。又此等心念同诸贪、嗔、邪见为业伴，称作波罗提木叉。此即诸师等同义之说。
Vitaṇḍavādī panāha – ‘akusalaṃ kāyakammaṃ manodvārepi samuṭṭhātī’ti. So ‘tayo saṅgahe āruḷhaṃ suttaṃ āharāhī’ti vutto idaṃ kulumbasuttaṃ nāma āhari –
关于挑拨离间者，有人说：“不善的身业从意门生起。”他以为这是两者相参合而产生的经文，因此称此为《胞中经》。
‘‘Puna caparaṃ , bhikkhave, idhekacco samaṇo vā brāhmaṇo vā iddhimā cetovasippatto aññissā kucchigataṃ gabbhaṃ pāpakena manasā anupekkhako hoti – ‘aho vatāyaṃ kucchigato gabbho na sotthinā abhinikkhameyyā’ti. Evaṃ, bhikkhave, kulumbassa upaghāto hotī’’ti.
经中说：“比库们，有一位沙门或婆罗门，具有神通，心智成熟，却对母腹中胎儿怀有恶意而无所顾忌，心想：‘啊，这胎在腹中不安全，必难存活。’比库们，由此，胎儿受到伤害。”
Idaṃ suttaṃ āharitvā āha – ‘evaṃ cintitamatteyeva manasā kucchigato gabbho pheṇapiṇḍo viya vilīyati. Ettha kuto kāyaṅgacopanaṃ vā vācaṅgacopanaṃ vā? Manodvārasmiṃyeva pana idaṃ akusalaṃ kāyakammaṃ samuṭṭhātī’ti.
听闻此经，他说：“依此思维，胎儿如水泡般消散。那么从何谈起身行停止或语行停止呢？不善的身业正是在意门中生起。”
Tamenaṃ ‘tava suttassa atthaṃ tulayissāmā’ti vatvā evaṃ tulayiṃsu – ‘tvaṃ iddhiyā parūpaghātaṃ vadesi. Iddhi nāma cesā – adhiṭṭhāniddhi, vikubbaniddhi, manomayiddhi, ñāṇavipphāriddhi, samādhivipphāriddhi, ariyiddhi, kammavipākajiddhi, puññavato iddhi, vijjāmayiddhi , tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhīti dasavidhā (paṭi. ma. 3.10). Tattha kataraṃ iddhiṃ vadesī’ti? ‘Bhāvanāmaya’nti. ‘Kiṃ pana bhāvanāmayiddhiyā parūpaghātakammaṃ hotī’ti? ‘Āma, ekacce ācariyā ekavāraṃ hotī’ti; vadanti yathā hi paraṃ paharitukāmena udakabharite ghaṭe khitte ghaṭopi bhijjati, udakampi nassati, evameva bhāvanāmayiddhiyā ekavāraṃ parūpaghātakammaṃ hoti. Tato paṭṭhāya pana sā nassatīti. Atha naṃ ‘bhāvanāmayiddhiyā neva ekavāraṃ na dve vāre parūpaghātakammaṃ hotī’ti vatvā taṃ saññattiṃ āgacchantaṃ pucchiṃsu – ‘bhāvanāmayiddhi kiṃ kusalā, akusalā, abyākatā? Sukhāya vedanāya sampayuttā, dukkhāya vedanāya sampayuttā, adukkhamasukhāya vedanāya sampayuttā? Savitakkasavicārā, avitakkavicāramattā, avitakkaavicārā? Kāmāvacarā, rūpāvacarā, arūpāvacarā’ti?
对此，他们说：“我们来对比此经的义理。你说神通是害人之因。所谓神通有十种：意志神通、分解神通、心造神通、智慧变异神通、定变异神通、圣道神通、业报神通、善人神通、智慧神通，及各种因缘和合的炽盛状态。你说的是哪种神通？”答曰：“是修习成就的神通。”问：“用修习成就的神通怎么会有害人业呢？”答：“确实，有些老师会有一次偶发的害人行为。正如有人用水满的瓦器击碎瓦器时，瓦器被损害，水也流失；类似地，修习成就神通中偶发一次害人业的情况存在，但这是暂时且终必消失。”又问：“用修习成就的神通并非一两次发生害人业，而是怎样？”，随之提出假设性问题：“修习成就神通是否善、不善或不定？同苦受相联，或同乐受相联，或非苦非乐受相联？是带思虑带观想、不带思虑带观想、不带思虑不带观想？或为欲界、色界、无色界所转？”
Imaṃ pana pañhaṃ yo jānāti so evaṃ vakkhati – ‘bhāvanāmayiddhi kusalā vā hoti, abyākatā vā; adukkhamasukhavedanīyā eva, avitakkaavicārā eva, rūpāvacarā evā’ti. So vattabbo – ‘pāṇātipātacetanā kusalādīsu kataraṃ koṭṭhāsaṃ bhajatī’ti? Jānanto vakkhati – ‘pāṇātipātacetanā akusalā eva, dukkhavedanīyā eva, savitakkasavicārā eva kāmāvacarā evā’ti. ‘Evaṃ sante tava pañho neva kusalattikena sameti, na vedanāttikena , na vitakkattikena, na bhūmantarenā’ti.
了解此问者回答：“修习成就神通或为善，或不定，俱以非苦非乐受为体，且是不带思虑不带观想，属色界转动。”接着回答：“那杀生意图作何善业分支？”答曰：“杀生意图是不善，属苦受相，且是带思虑带观想，属欲界转动。”因此，问题并非因善业、受相或思虑不同而成立。
‘Kiṃ pana evaṃ mahantaṃ suttaṃ niratthaka’nti? ‘No niratthakaṃ; tvaṃ panassa atthaṃ na jānāsi. ‘‘Iddhimā cetovasippatto’’ti ettha hi neva bhāvanāmayiddhi adhippetā, āthabbaṇiddhi pana adhippetā. Sā hi ettha labbhamānā labbhati. Sā pana kāyavacīdvārāni muñcitvā kātuṃ na sakkā. Āthabbaṇiddhikā hi sattāhaṃ aloṇakaṃ bhuñjitvā dabbe attharitvā pathaviyaṃ sayamānā tapaṃ caritvā sattame divase susānabhūmiṃ sajjetvā sattame pade ṭhatvā hatthaṃ vaṭṭetvā vaṭṭetvā mukhena vijjaṃ parijappanti. Atha nesaṃ kammaṃ samijjhati. Evaṃ ayampi iddhi kāyavacīdvārāni muñcitvā kātuṃ na sakkāti. ‘Na kāyakammaṃ manodvāre samuṭṭhātī’ti niṭṭhamettha gantabbaṃ.
有人问：“那么这偈文岂非无益？”答曰：“非无益，只因你未能领解其中义理。‘具有神通，心智成熟’此语处，修习成就神通虽未被指为主神通，却被指定为应对神通。此神通虽能得，然出于身口门却无法作意欲之行。应对神通者，七日内食用净洁食物，住于旷野，修持苦行，于第七日睡于善地，立定于七处，手摩擦地面，以口吐智慧。如此，便知所修之神通无意作恶。由此知，神通不由身行生起，意门亦然。至此，论已完成，应当止于此处。”
Hatthamuddāya pana musāvādādīni kathentassa kammaṃ vacīkammaṃ, dvāraṃ pana kāyadvāraṃ hoti . Evaṃ akusalaṃ vacīkammampi kāyadvāre samuṭṭhāti. Tehi pana cittehi sahajātā abhijjhābyāpādamicchādiṭṭhiyo cetanāpakkhikā vā bhavanti, abbohārikā vā. Vacībhedaṃ pana katvā musāvādādīni kathentassa kammampi vacīkammaṃ dvārampi vacīdvārameva. Evaṃ akusalaṃ vacīkammaṃ vacīdvāre samuṭṭhāti. Tehi pana cittehi sahajātā abhijjhābyāpādamicchādiṭṭhiyo cetanāpakkhikā vā bhavanti abbohārikā vā. Ettakā ācariyānaṃ samānatthakathā nāma.
从手开始说谎言及类似诸恶口业的行为，是口业，门户是身门。因此，恶口业也从身门产生。借助这些心，天生的贪、嗔、邪见等恶心念，在意念活动中表现出来，或者潜伏在内心中。对于分辨口语的行为，讲谎言等等之人，其行为同样是口业，门只是口门。这样恶口业也从口门生起。借助这些心，天生的贪、嗔、邪见等恶心念在意念活动中表现，或者潜伏于心。以上是老师们统一讲说的含义。
Vitaṇḍavādī panāha – ‘akusalaṃ vacīkammaṃ manodvārepi samuṭṭhātī’ti. So ‘tayo saṅgahe āruḷhaṃ suttaṃ āharāhī’ti vutto idaṃ uposathakkhandhakato suttaṃ āhari –
反对者辩说：“恶口业甚至从心门生起。”对此，引用在斋戒律中的经文来反驳说：“这是一则经文，也是斋戒律中的经文。”
‘‘Yo pana bhikkhu yāvatatiyaṃ anussāviyamāne saramāno santiṃ āpattiṃ nāvikareyya sampajānamusāvādassa hotī’’ti (mahāva. 134).
“比库在受到连续教诲时，持正念反复观看，不犯任何违规，便不会造成人身门之过失，也不会在口门犯过。”（即《摩诃毗婆沙》134）
Idaṃ suttaṃ āharitvā āha – ‘evaṃ āpattiṃ anāvikaronto tuṇhībhūtova aññaṃ āpattiṃ āpajjati, ettha kuto kāyaṅgacopanaṃ vā vācaṅgacopanaṃ vā? Manodvārasmiṃyeva pana idaṃ akusalaṃ vacīkammaṃ samuṭṭhātī’ti.
引用此经文后，反对者说：“虽然不犯该过失，却产生其他过失，怎样能说身门和口门没有过失？实际上恶口业就在心门产生。”
So vattabbo – ‘kiṃ panetaṃ suttaṃ neyyatthaṃ udāhu nītattha’nti? ‘Nītatthameva mayhaṃ sutta’nti. So ‘mā evaṃ avaca, tulayissāmassa attha’nti vatvā evaṃ pucchitabbo – ‘sampajānamusāvāde kiṃ hotī’ti? Jānanto ‘sampajānamusāvāde dukkaṭaṃ hotī’ti vakkhati. Tato vattabbo ‘vinayassa dve mūlāni – kāyo ca vācā ca; sammāsambuddhena hi sabbāpattiyo imesuyeva dvīsu dvāresu paññattā, manodvāre āpattipaññapanaṃ nāma natthi. Tvaṃ ativiya vinaye pakataññū, yo satthārā apaññatte ṭhāne āpattiṃ paññapesi, sammāsambuddhaṃ abbhācikkhasi, jinacakkaṃ paharasī’tiādivacanehi niggaṇhitvā uttari pañhaṃ pucchitabbo – ‘sampajānamusāvādo kiriyato samuṭṭhāti udāhu akiriyato’ti? Jānanto ‘kiriyato’ti vakkhati. Tato vattabbo – ‘anāvikaronto kataraṃ kiriyaṃ karotī’ti? Addhā hi kiriyaṃ apassanto vighātaṃ āpajjissati. Tato imassa suttassa atthena saññāpetabbo. Ayañhettha attho – yvāyaṃ ‘sampajānamusāvādo hotī’ti vutto, so āpattito kiṃ hoti? ‘Katarāpatti hotī’ti attho. ‘Dukkaṭāpatti hoti’. Sā ca kho na musāvādalakkhaṇena, bhagavato pana vacanena vacīdvāre akiriyasamuṭṭhānā āpatti hotīti veditabbā. Vuttampi cetaṃ –
对此应答说：“要不要说明此经文的真正含义？”“愿讲明正是此真义。”于是应继续询问：“在有正念的谎言中过失为何产生？”知道原因者说：“正念的谎言属于恶行。”然后答曰：“戒律有两个根本，身和口；正觉者称所有过失都限定在这两门，心门则无犯过之说。你是律学通达者，若在上师未察之处犯过，就等于诽谤正觉者，如毁坏法轮等。”说完这话后继续问：“正念的谎言是功业造成的吗？还是非功业？”知道者答：“是功业。”然后问：“若不犯过，功业如何产生？”因无法察见功业，必然涉及破坏之因。依此须说明本经含义。其意为：既然说“正念谎言为过”，那么过失为何是？即“何种过失”？答曰“是恶过失”。此不是谎言的性质，而是以世尊之语所说明的非功业的口门过失。此理亦有教示：“不作恶而生过失乃是谛理”，此理应明了。
‘‘Anālapanto manujena kenaci,
“不杀生者被人类敬重，
Vācāgiraṃ no ca pare bhaṇeyya;
不应对他人说出伤害言语；
Āpajjeyya vācasikaṃ na kāyikaṃ,
无论因口业引发，还是因身业引发，
Pañhā mesā kusalehi cintitā’’ti. (paṭi. 479);
这些问题须由善巧者深思熟虑。」（副本条文479）
Evaṃ akusalaṃ vacīkammaṃ na manodvāre samuṭṭhātīti niṭṭhamettha gantabbaṃ.
如是，无善无益的口业行为，不应从心门起发，应当终止于此。
Yadā pana abhijjhāsahagatena cetasā kāyaṅgaṃ copento hatthaggāhādīni karoti, byāpādasahagatena cetasā daṇḍaparāmāsādīni, micchādiṭṭhisahagatena cetasā ‘khandasivādayo seṭṭhā’ti tesaṃ abhivādanaañjalikammabhūtapīṭhakaparibhaṇḍādīni karoti, tadā kammaṃ manokammaṃ hoti, dvāraṃ pana kāyadvāraṃ. Evaṃ akusalaṃ manokammaṃ kāyadvāre samuṭṭhāti. Cetanā panettha abbohārikā.
但当心怀贪欲之念，动身触及身行如摸拿等；又心怀嗔恨之念，作出以棒打骂责等行为；再由邪见之念，心想『五蕴如坍塌等最为重要』，进而行礼、合掌、扶托法座等礼敬行为时，此即心意行为，身根门（或身根通道）为其通路。如此为无善心的心意行为，于身根门起发。意念为此不正之始发动者。
Yadā pana abhijjhāsahagatena cetasā vācaṅgaṃ copento ‘aho vata yaṃ parassa, taṃ mamassā’ti paravittūpakaraṇaṃ abhijjhāyati, byāpādasahagatena cetasā ‘ime sattā haññantu vā, bajjhantu vā, ucchijjantu vā, mā vā ahesu’nti vadati, micchādiṭṭhisahagatena cetasā ‘natthi dinnaṃ, natthi yiṭṭha’ntiādīni vadati, tadā kammaṃ manokammaṃ hoti, dvāraṃ pana vacīdvāraṃ. Evaṃ akusalaṃ manokammaṃ vacīdvāre samuṭṭhāti. Cetanā panettha abbohārikā.
复次，当心怀贪欲时，语根作出伤害言辞说『啊，这乃别人的，归我所有』等妄念；心怀嗔恨时，语根生起『让这些众生死吧、受苦吧、被消灭吧，但愿不存』的恶语；由邪见时，语根说『此无可施予，彼无所欲』等语。此时，心意行为产生，语根门为其通路。此即无善心意行为，于语根门生起。意念为此不正之始发动者。
Yadā pana kāyaṅgavācaṅgāni acopetvā raho nisinno abhijjhābyāpādamicchādiṭṭhisahagatāni cittāni uppādeti, tadā kammaṃ manokammaṃ, dvārampi manodvārameva. Evaṃ akusalaṃ manokammaṃ manodvāre samuṭṭhāti. Imasmiṃ pana ṭhāne cetanāpi cetanāsampayuttakā dhammāpi manodvāreyeva samuṭṭhahanti. Evaṃ akusalaṃ manokammaṃ tīsupi dvāresu samuṭṭhātīti veditabbaṃ.
当身、口、意三根未被摄受，心中懈怠独坐，于贪、嗔、痴、邪见等烦恼中起心动念之时，那时的业即是心业，门户也是心门。由此不善的心业亦从心门生起。在此处，连同心念俱生的法亦同从心门生起。不善的心业由此在三门中生起，应当如此了知。
Yaṃ pana vuttaṃ ‘tathā kusalāni kāyavacīmanokammānī’ti, tatrāyaṃ nayo – yadā hi kenaci kāraṇena vattuṃ asakkonto ‘pāṇātipātā adinnādānā kāmesumicchācārā paṭiviramāmī’ti imāni sikkhāpadāni hatthamuddāya gaṇhāti, tadā kammaṃ kāyakammaṃ dvārampi kāyadvārameva. Evaṃ kusalaṃ kāyakammaṃ kāyadvāre samuṭṭhāti. Tehi cittehi sahagatā anabhijjhādayo cetanāpakkhikā vā honti, abbohārikā vā.
至于所谓“如是身、口、意三个行为业皆为善业”的说法，理据在此——当某人因某种因缘，不能对“断杀生、不盗窃、邪淫”三戒戒律守护而恪守时，他以手举起戒律为受持戒。此即身业，门户为身门。由此善的身业自身门生起。合于善业心者，俱生无贪等心或是发起心，或名为活跃之心。
Yadā pana tāneva sikkhāpadāni vacībhedaṃ katvā gaṇhāti, tadā kammaṃ kāyakammaṃ, dvāraṃ pana vacīdvāraṃ hoti. Evaṃ kusalaṃ kāyakammaṃ vacīdvāre samuṭṭhāti. Tehi cittehi sahagatā anabhijjhādayo cetanāpakkhikā vā honti, abbohārikā vā.
当某人将所受持的戒律用言语区分细分时，业为身业，但门户则为言门。由此善的身业自言门生起。合于善业心者，俱生无贪等心，或是发起心，或称活跃之心。
Yadā pana tesu sikkhāpadesu diyyamānesu kāyaṅgavācaṅgāni acopetvā manasāva ‘pāṇātipātā adinnādānā kāmesumicchācārā paṭiviramāmī’ti gaṇhāti, tadā kammaṃ kāyakammaṃ, dvāraṃ pana manodvāraṃ hoti. Evaṃ kusalaṃ kāyakammaṃ manodvāre samuṭṭhāti. Tehi cittehi sahagatā anabhijjhādayo cetanāpakkhikā vā honti, abbohārikā vā.
当持戒者面对戒律时，虽不立身口意为三根，却于心中断杀生、不盗窃、邪淫三戒念而守护，即持守这三戒的业为身业，其门户亦为心门。由此善的身业自心门生起。合于善业心者，俱生无贪等心，或是发起心，或名活跃之心。
‘Musāvādā veramaṇī’ādīni pana cattāri sikkhāpadāni vuttanayeneva kāyādīhi gaṇhantassa kusalaṃ vacīkammaṃ tīsu dvāresu samuṭṭhātīti veditabbaṃ. Idhāpi anabhijjhādayo cetanāpakkhikā vā honti, abbohārikā vā.
如“恶口戒”等四戒，依此教示，持此戒之人于身等三根所造善言业，亦于三门中生起，具体为三门善语业应知。此中亦有无贪等心，或发起心，或称活跃之心。
Anabhijjhādisahagatehi pana cittehi kāyaṅgaṃ copetvā cetiyaṅgaṇasammajjanagandhamālādipūjanacetiyavandanādīni karontassa kammaṃ manokammaṃ hoti, dvāraṃ pana kāyadvāraṃ. Evaṃ kusalaṃ manokammaṃ kāyadvāre samuṭṭhāti. Cetanā panettha abbohārikā. Anabhijjhāsahagatena cittena vācaṅgaṃ copetvā ‘aho vata yaṃ parassa vittūpakaraṇaṃ na taṃ mamassā’ti anabhijjhāyato abyāpādasahagatena cittena ‘sabbe sattā averā abyābajjhā anīghā sukhī attānaṃ pariharantū’ti vadantassa sammādiṭṭhisahagatena cittena ‘atthi dinna’ntiādīni udāharantassa kammaṃ manokammaṃ hoti, dvāraṃ pana vacīdvāraṃ. Evaṃ kusalaṃ manokammaṃ vacīdvāre samuṭṭhāti. Cetanā panettha abbohārikā. Kāyaṅgavācaṅgāni pana acopetvā raho nisinnassa manasāva anabhijjhādisahagatāni cittāni uppādentassa kammaṃ manokammaṃ, dvārampi manodvārameva. Evaṃ kusalaṃ manokammaṃ manodvāre samuṭṭhāti. Imasmiṃ pana ṭhāne cetanāpi cetanāsampayuttakā dhammāpi manodvāreyeva samuṭṭhahanti.
由无贪等心相应之心，摄持身根，行礼敬佛塔、佛像、香花、阵雾等，所行业为心业，门户为身门。由此善的心业自身门生起。其心为活跃之心。若由无贪等心相应之心摄持口根，心念“啊，彼人所供养之财物并非我所有”，由无贪无嗔等心所摄心念“愿众生皆无嗔恚，安乐无苦，远离我慢”，由正见心所摄心念诸如“已有人受供养”等语，是为所造心业，门户为言门。由此善的心业自言门生起。其心为活跃之心。若身、口、意三根皆不被摄持，独自隐坐时，心中生起无贪等心，则所造业为心业，门户为心门。由此善的心业在三门中生起。于此之处，连带与心念相应不相违背的法亦同于心门生起。
Tattha āṇattisamuṭṭhitesu pāṇātipātaadinnādānesu kammampi kāyakammaṃ dvārampi kammavaseneva kāyadvāranti vadanto kammaṃ rakkhati, dvāraṃ bhindati nāma. Hatthamuddāya samuṭṭhitesu musāvādādīsu dvārampi kāyadvāraṃ, kammampi dvāravaseneva kāyakammanti vadanto dvāraṃ rakkhati kammaṃ bhindati nāma. Tasmā ‘kammaṃ rakkhāmī’ti dvāraṃ na bhinditabbaṃ, ‘dvāraṃ rakkhāmī’ti kammaṃ na bhinditabbaṃ. Yathāvutteneva pana nayena kammañca dvārañca veditabbaṃ. Evaṃ kathento hi neva kammaṃ na dvāraṃ bhindatīti.
在此，针对因杀生和偷盗等业所生的作用，其身业行为就如门户守护一般，人们说身体与门相应的业行为保护着身体的门户，破坏门户就是破坏业行为，这称为破门户。所以手所生起的杀生、妄语等业，门既是身体的门户，业也被称作身体的业行为，人们说门护持业行为，业则破坏门户。因此，应知既然说“我护持业”，门不可被破坏；说“我护持门”，业亦不可被破坏。理当如前所述，将业与门并重来看待。如此说明，就不应说业不破门了。
Kammakathā niṭṭhitā. · 业之论已毕。
Idāni ‘pañca viññāṇāni pañcaviññāṇadvārānī’tiādīsu cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇanti imāni pañca viññāṇāni nāma. Cakkhuviññāṇadvāraṃ sota… ghāna… jivhā… kāyaviññāṇadvāranti imāni pañca viññāṇadvārāni nāma. Imesaṃ pañcannaṃ dvārānaṃ vasena uppannā cetanā neva kāyakammaṃ hoti, na vacīkammaṃ, manokammameva hotīti veditabbā. Cakkhusamphasso sota… ghāna… jivhā… kāya… manosamphassoti ime pana cha samphassā nāma. Cakkhusamphassadvāraṃ sota… ghāna… jivhā… kāya… manosamphassadvāranti imāni cha samphassadvārāni nāma.
如现在说“有五识，称为五识门”，五识即眼识、耳识、鼻识、舌识、身识。五识门即眼识门、耳识门、鼻识门、舌识门、身识门。由这五门产生的意识并不是身体业、口业，而是唯意业，应当了知。眼触、耳触、鼻触、舌触、身触、意触这六触名义。眼触门、耳触门、鼻触门、舌触门、身触门、意触门即这六触门。
Cakkhuasaṃvaro sota… ghāna… jivhā… pasādakāya… copanakāyaasaṃvaro vācāasaṃvaro manoasaṃvaroti – ime aṭṭha asaṃvarā nāma. Te atthato ‘dussīlyaṃ muṭṭhassaccaṃ aññāṇaṃ akkhanti kosajja’nti ime pañca dhammā honti. Tesu ekadhammopi pañcadvāre voṭṭhabbanapariyosānesu cittesu nuppajjati, javanakkhaṇeyeva uppajjati. Javane uppannopi pañcadvāre asaṃvaroti vuccati.
眼的自摄、耳的自摄、鼻的自摄、舌的自摄、身的自摄、快乐身的自摄、痛苦身的自摄、语的自摄、意的自摄，这八种自摄称为八不自禁。这些从本质上说是“恶行、持有之物、无知、看法、睡眠”，这五者存在于其中。在这五门中，若心识于五门末端不生起，是在瞬间一闪而现的定念中生起。即使生起于这一瞬间，若在五门处无自摄状态，则称为无自摄。
Cakkhuviññāṇasahajāto hi phasso cakkhusamphasso nāma, cetanā manokammaṃ nāma, taṃ cittaṃ manokammadvāraṃ nāma. Ettha pañcavidho asaṃvaro natthi . Sampaṭicchanasahajāto phasso manosamphasso nāma, cetanā manokammaṃ nāma, taṃ cittaṃ manokammadvāraṃ nāma. Etthāpi asaṃvaro natthi. Santīraṇavoṭṭhabbanesupi eseva nayo. Javanasahajāto pana phasso manosamphasso nāma, cetanā manokammaṃ nāma, taṃ cittaṃ manokammadvāraṃ nāma. Ettha asaṃvaro cakkhuasaṃvaro nāma hoti. Sotaghānajivhāpasādakāyadvāresupi eseva nayo. Yadā pana rūpādīsu aññatarārammaṇaṃ manodvārikajavanaṃ vinā vacīdvārena suddhaṃ kāyadvārasaṅkhātaṃ copanaṃ pāpayamānaṃ uppajjati, tadā tena cittena sahajāto phasso manosamphasso nāma, cetanā kāyakammaṃ nāma, taṃ pana cittaṃ abbohārikaṃ, copanassa uppannattā manodvāranti saṅkhyaṃ na gacchati. Ettha asaṃvaro copanakāyaasaṃvaro nāma. Yadā tādisaṃyeva javanaṃ vinā kāyadvārena suddhaṃ vacīdvārasaṅkhātaṃ copanaṃ pāpayamānaṃ uppajjati, tadā tena cittena sahajāto phasso manosamphasso nāma, cetanā vacīkammaṃ nāma, taṃ pana cittaṃ abbohārikaṃ, copanassa uppannattā manodvāranti saṅkhyaṃ na gacchati. Ettha asaṃvaro vācāasaṃvaro nāma. Yadā pana tādisaṃ javanacittaṃ vinā kāyavacīdvārehi suddhaṃ manodvārameva hutvā uppajjati, tadā tena cittena sahajāto phasso manosamphasso nāma, cetanā manokammaṃ nāma, taṃ pana cittaṃ manokammadvāraṃ nāma. Ettha asaṃvaro manoasaṃvaro nāma. Iti imesaṃ aṭṭhannaṃ asaṃvarānaṃ vasena cakkhuasaṃvaradvāraṃ, sota… ghāna… jivhā… pasādakāya… copanakāya… vācā… manoasaṃvaradvāranti imāni aṭṭha asaṃvaradvārāni veditabbāni.
因眼识自然生起的接触称为眼触，依意识称为意业，这心识即是意业门。此处无五种无自摄。因完全通达而自然生起的接触称作意触，依意识称为意业，此处亦无无自摄。于三种现象中，因一切业的自然生起触，即称眼自摄。于耳鼻舌快乐身门亦同理。若对诸色等生起某一境相的心意门迅疾无杂，是清净的身体门所认识到的苦乐生起，称为意触，依意识称为意业，此心识则是不净心，是因苦乐生起，故无数目称。此即无自摄，也称为痛苦身自摄。若如是迅疾无杂的念念无身语二门而生起清净苦乐，则称为语自摄。若无身语二门清净而唯身语门生起，则称意自摄。这样这八种无自摄中，眼自摄门、耳鼻舌快乐身痛苦身、语自摄门、意自摄门等八种无自摄门须了知。
Cakkhusaṃvaro sota… ghāna… jivhā… pasādakāya… copanakāya… vācā… manosaṃvaroti ime pana aṭṭha saṃvarā nāma. Te atthato ‘sīlaṃ sati ñāṇaṃ khanti vīriya’nti ime pañca dhammā honti. Tesupi ekadhammopi pañcadvāre voṭṭhabbanapariyosānesu cittesu nuppajjati. Javanakkhaṇeyeva uppajjati. Javane uppannopi pañcadvāre saṃvaroti vuccati. Tassa sabbassāpi cakkhuviññāṇasahajāto hi phasso cakkhusamphassotiādinā asaṃvare vuttanayeneva uppatti veditabbā. Iti imesaṃ aṭṭhannaṃ saṃvarānaṃ vasena cakkhusaṃvaradvāraṃ…pe… manosaṃvaradvāranti imāni aṭṭha saṃvaradvārāni veditabbāni.
眼的自摄、耳鼻舌快乐身痛苦身、语、意自摄，这八种自摄之门称为八摄。这五者本质上即是戒、念、慧、忍、精进。于此五门中，心识在五门末端不生起是瞬间一闪中生起。即使生起于瞬间，在五门处则称为有自摄。眼识自然生起的触触即眼触，依此无自摄之意而生做出的执心须知。因此有此八自摄之门，眼自摄门……意自摄门等八种自摄门应当了知。
Akusalakammapathakathā不善业道之论
Pāṇātipāto , adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇavācā, pharusavācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhīti ime pana dasa akusalakammapathā nāma.
杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、嫉妒、嗔恨、邪见这十者，称为十恶业道。
Tattha pāṇassa atipāto pāṇātipāto nāma; pāṇavadho, pāṇaghātoti vuttaṃ hoti. Pāṇoti cettha vohārato satto, paramatthato jīvitindriyaṃ. Tasmiṃ pana pāṇe pāṇasaññino jīvitindriyupacchedakaupakkamasamuṭṭhāpikā kāyavacīdvārānaṃ aññataradvārappavattā vadhakacetanā pāṇātipāto. So guṇavirahitesu tiracchānagatādīsu pāṇesu khuddake pāṇe appasāvajjo, mahāsarīre mahāsāvajjo. Kasmā? Payogamahantatāya. Payogasamattepi vatthumahantatāya. Guṇavantesu manussādīsu appaguṇe appasāvajjo, mahāguṇe mahāsāvajjo. Sarīraguṇānaṃ pana samabhāve sati kilesānaṃ upakkamānañca mudutāya appasāvajjo, tibbatāya mahāsāvajjoti veditabbo.
其中，『伤害他命』称为『伤害生命』，亦即杀害生命，或称为杀生。此处『命』指现行有情，究竟层面为生命根。于此命中，带有对生命的认识者，因欲断绝生命根，起诸令身体关节之门开闭的行为，其中有一门开放即是杀生意念，故称为伤害生命。此杀生于缺乏善根的害命种类中属于较小的害命，乃至于具大规模身体者即为大害命。何以故？因量的差别。虽量相当，但因体积大小不同。有德者及如人类等具德者的害命为小害命，大德者为大害命。身体性质平等时，因烦恼较微与较易断除者为小害命，较难断者为大害命，应当了解此义。
Tassa pañca sambhārā honti – pāṇo, pāṇasaññitā, vadhakacittaṃ, upakkamo, tena maraṇanti. Cha payogā – sāhatthiko, āṇattiko, nissaggiyo, thāvaro, vijjāmayo, iddhimayoti. Imasmiṃ panatthe vitthāriyamāne atipapañco hoti. Tasmā taṃ na vitthārayāma. Aññañca evarūpaṃ atthikehi pana samantapāsādikaṃ vinayaṭṭhakathaṃ (pārā. aṭṭha. 2.172) oloketvā gahetabbaṃ.
此处生命具五种聚合——命、带有生命之识、杀意、障碍、由此而至死亡。六种行为则为：有益、无害、舍弃、不动、由智慧生、具神力。在此有所区别，过多细说不便，因此不详述。若欲进一步理解，可观察诸同类义理而顺理成章的律传释义（巴拉维集注2.172），予以深入研习。
Adinnassa ādānaṃ ‘adinnādānaṃ’; parassaharaṇaṃ, theyyaṃ, corikāti vuttaṃ hoti. Tattha adinnanti parapariggahitaṃ, yattha paro yathākāmakāritaṃ āpajjanto adaṇḍāraho anupavajjo ca hoti. Tasmiṃ parapariggahite parapariggahitasaññino tadādāyakaupakkamasamuṭṭhāpikā theyyacetanā adinnādānaṃ. Taṃ hīne parasantake appasāvajjaṃ, paṇīte mahāsāvajjaṃ. Kasmā? Vatthupaṇītatāya. Vatthusamatte sati guṇādhikānaṃ santake vatthusmiṃ mahāsāvajjaṃ. Taṃtaṃguṇādhikaṃ upādāya tato tato hīnaguṇassa santake vatthusmiṃ appasāvajjaṃ.
『非法占有』谓非法取得物，即夺取他人所有物，亦称为他人偷盗、盗窃。此中『非法』指对他人所有之物为非法取得，此行为无护法无戒者不赞成。于此非法物中，因识别他人所有且起夺取心所产生破戒行为即称非法占有。其于微不足道者为小过失，严重者为大过失。何以故？因物的洁净度所致。物若整洁者，在具有种种属性的物品中视为大过失，极其洁净者为大过失。由此反之，因采取了属性较差、较不洁净之物，视为小过失。
Tassa pañca sambhārā honti – parapariggahitaṃ, parapariggahitasaññitā, theyyacittaṃ, upakkamo , tena haraṇanti. Cha payogā – sāhatthikādayova. Te ca kho yathānurūpaṃ theyyāvahāro, pasayhāvahāro, paṭicchannāvahāro, parikappāvahāro, kusāvahāroti imesaṃ pañcannaṃ avahārānaṃ vasena pavattanti. Ayamettha saṅkhepo. Vitthāro pana samantapāsādikāyaṃ (pārā. aṭṭha. 1.138) vutto.
其具五种聚合为——非法占有物、占有的认识、夺取之心、障碍，由此夺取。六种行为亦如有益等诸法。此中依情况产生四种夺取行为：明显夺取、暗隐夺取、隐藏夺取、谋划夺取以及恶恶夺取，此五种不善行为以此形式出现。此为略说，详细释义请参看律传中较为规范的解释（巴拉维集注1.138）。
‘Kāmesu micchācāro’ti ettha pana ‘kāmesū’ti methunasamācāresu; ‘micchācāro’ti ekantanindito lāmakācāro. Lakkhaṇato pana asaddhammādhippāyena kāyadvārappavattā agamanīyaṭṭhānavītikkamacetanā kāmesumicchācāro.
『于欲处之不正行为』，这里的『欲处』指性爱交合行为；『不正行为』是专指堕落的坏行为。从特征上说，由于以违背正法规则、于身体关节门造作不当之念，即属于不正欲处行为。
Tattha agamanīyaṭṭhānaṃ nāma – purisānaṃ tāva māturakkhitā, piturakkhitā, mātāpiturakkhitā, bhāturakkhitā, bhaginirakkhitā, ñātirakkhitā, gottarakkhitā, dhammarakkhitā, sārakkhā, saparidaṇḍāti māturakkhitādayo dasa; dhanakkītā, chandavāsinī, bhogavāsinī, paṭavāsinī, odapattakinī, obhaṭacumbaṭā, dāsī ca bhariyā, kammakārī ca bhariyā, dhajāhaṭā, muhuttikāti etā dhanakkītādayo dasāti vīsati itthiyo. Itthīsu pana dvinnaṃ sārakkhasaparidaṇḍānaṃ, dasannañca dhanakkītādīnanti dvādasannaṃ itthīnaṃ aññe purisā idaṃ agamanīyaṭṭhānaṃ nāma.
所谓不可得正处，指的是特定男子的十类对象不能邪恋，比如：母亲、父亲、父母、兄弟、姐妹、亲属、同族、长期同住家人、家政妇人、奴仆妻子、服务妻子、侍女、仆役、贴身妇女等共二十女性。女性中两类为长期同住家人与奴仆妻子，及其他十类为十二女性。这些女性属于男子不可得正处的对象。
So panesa micchācāro sīlādiguṇarahite agamanīyaṭṭhāne appasāvajjo, sīlādiguṇasampanne mahāsāvajjo. Tassa cattāro sambhārā – agamanīyavatthu, tasmiṃ sevanacittaṃ, sevanappayogo, maggenamaggappaṭipattiadhivāsananti. Eko payogo sāhatthiko eva.
所以，若他人不正当行为违背根本善法，是不应亲近之人；反之，具足根本善法者则为具大善德之人。其有四种所集，即不应亲近之事、由此生起的意乐心、对意乐心的依缘、及正道依止。唯有依止正确者实为有利。
‘Musā’ti visaṃvādanapurekkhārassa atthabhañjako vacīpayogo, kāyapayogo vā. Visaṃvādanādhippāyena panassa paravisaṃvādakakāyavacīpayogasamuṭṭhāpikā cetanā musāvādo. Aparo nayo – ‘musā’ti abhūtaṃ atacchaṃ vatthu. ‘Vādo’ti tassa bhūtato tacchato viññāpanaṃ. Lakkhaṇato pana atathaṃ vatthuṃ tathato paraṃ viññāpetukāmassa tathāviññattisamuṭṭhāpikā cetanā musāvādo. So yamatthaṃ bhañjati tassa appatāya appasāvajjo, mahantatāya mahāsāvajjo. Apica gahaṭṭhānaṃ attano santakaṃ adātukāmatāya ‘natthī’tiādinayappavatto appasāvajjo. Sakkhinā hutvā atthabhañjanatthaṃ vutto mahāsāvajjo. Pabbajitānaṃ appakampi telaṃ vā sappiṃ vā labhitvā hasādhippāyena ‘ajja gāme telaṃ nadī maññe sandatī’ti pūraṇakathānayena pavatto appasāvajjo. Adiṭṭhaṃyeva pana diṭṭhantiādinā nayena vadantānaṃ mahāsāvajjo.
“谤言”是妄语的根本违犯，含义破坏之言，无论口说或身行。由妄语为首，其身口行为生起对他人恶意的有意，称为谤言。另有一种，谓“谎言”者，是违背事实之事。“辩解”则为事实之真实陈述。若依其相，为欲令彼此知是而作虚假陈说，则此意起即为谤言。作此言者，小则不应亲近，大则为大不应亲近。即使因不愿接受持有家产而言“没有”，等虚伪不实之言亦属不应亲近。但若目击为证，用意破坏事实言说，则为大不应亲近。出家人若获取少许油脂皮革，以作伪证诈言“今天乡村河中流着油脂”，为完全造假之言，属不应亲近；单凭己见或见解所说不实之言者，为大不应亲近。
Tassa cattāro sambhārā honti – atathaṃ vatthu, visaṃvādanacittaṃ, tajjo vāyāmo, parassa tadatthavijānananti. Eko payogo – sāhatthikova. So ca kāyena vā kāyappaṭibaddhena vā vācāya vā paravisaṃvādakakiriyākaraṇe daṭṭhabbo. Tāya ce kiriyāya paro tamatthaṃ jānāti, ayaṃ kiriyasamuṭṭhāpikacetanākkhaṇeyeva musāvādakammunā bajjhati. Yasmā pana yathā kāyakāyappaṭibaddhavācāhi paraṃ visaṃvādeti, tathā imassa ‘imaṃ bhaṇāhī’ti āṇāpentopi, paṇṇaṃ likhitvā purato nissajjantopi, ‘ayamattho evaṃ daṭṭhabbo’ti kuṭṭādīsu likhitvā ṭhapentopi; tasmā ettha āṇattikanissaggiyathāvarāpi payogā yujjanti. Aṭṭhakathāsu pana anāgatattā vīmaṃsitvā gahetabbā.
其四种所集为：违背事实之事、妄语所生心、急切之努力、知彼意旨。唯有依止正确者为利益。此须凭身或以身为缘，口及行皆观察。若依此行，彼方知晓者，瞬间由起意盖造谤言业。因其随身口妄语，若叫他“是此言”，即使书面信函，或叠置其上作证据，亦如诳言矣。所以此地即便经文崇行亦有摒弃否定之理。论书中应当谨慎不为将来所递交。
‘Pisuṇavācā’tiādīsu yāya vācāya yassa taṃ vācaṃ bhāsati tassa hadaye attano piyabhāvaṃ parassa ca suññabhāvaṃ karoti, sā pisuṇavācā. Yāya pana attānampi parampi pharusaṃ karoti, yā vācā sayampi pharusā neva kaṇṇasukhā, na hadayaṅgamā, ayaṃ ‘pharusavācā’. Yena samphaṃ palapati, niratthakaṃ, so ‘samphappalāpo’. Tesaṃ mūlabhūtā cetanāpi pisuṇavācādināmameva labhati. Sā eva ca idha adhippetāti.
所谓两舌语等，指此类言语：令自己心中亲爱之念与他心空虚乖违者，称为两舌语；或虽对己痛厉对彼亦粗恶者称为粗恶语；无益而言无所成就者谓之杂秽语。此三类言语之根本有意皆称为两舌语等。此即为此处之含义。
Tattha saṃkiliṭṭhacittassa paresaṃ vā bhedāya attano piyakamyatāya vā kāyavacīpayogasamuṭṭhāpikā cetanā pisuṇavācā nāma. Sā yassa bhedaṃ karoti tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā.
在此，心态污秽者因对他人异议或因自身嗜爱，起于身口之作用意念即为两舌语。使彼分裂者，依其恶劣程度，小则不应亲近，大则为大不应亲近。
Tassā cattāro sambhārā – ‘bhinditabbo paro’ iti ‘ime nānā bhavissa’nti vinā bhavissantīti bhedapurekkhāratā vā, ‘iti ahaṃ piyo bhavissāmi vissāsiko’ti piyakamyatā vā, tajjo vāyāmo, tassa tadatthavijānananti . Pare pana abhinne kammapathabhedo natthi, bhinne eva hoti.
其四种所集为：须分辨他者，谓“彼必生此种种事”，为分辨思量；有若“我将受彼所爱，彼为信赖”，为嗜爱心；急切努力；认识彼意旨。然彼虽同业相异，然实为异，确实不同。
Parassa mammacchedakakāyavacīpayogasamuṭṭhāpikā ekantapharusacetanā ‘pharusavācā’. Tassā āvibhāvatthamidaṃ vatthu – eko kira dārako mātu vacanaṃ anādiyitvā araññaṃ gacchati. Taṃ mātā nivattetuṃ asakkontī ‘caṇḍā taṃ mahiṃsī anubandhatū’ti akkosi. Athassa tatheva araññe mahiṃsī uṭṭhāsi. Dārako ‘yaṃ mama mātā mukhena kathesi taṃ mā hotu, yaṃ cittena cintesi taṃ hotū’ti saccakiriyaṃ akāsi. Mahiṃsī tattheva baddhā viya aṭṭhāsi. Evaṃ mammacchedakopi payogo cittasaṇhatāya pharusavācā na hoti. Mātāpitaro hi kadāci puttake evampi vadanti – ‘corā vo khaṇḍākhaṇḍikaṃ karontū’ti, uppalapattampi ca nesaṃ upari patantaṃ na icchanti. Ācariyupajjhāyā ca kadāci nissitake evaṃ vadanti – ‘kiṃ ime ahirikā anottappino caranti, niddhamatha ne’ti; atha ca nesaṃ āgamādhigamasampattiṃ icchanti. Yathā ca cittasaṇhatāya pharusavācā na hoti, evaṃ vacanasaṇhatāya apharusavācāpi na hoti. Na hi mārāpetukāmassa ‘imaṃ sukhaṃ sayāpethā’ti vacanaṃ apharusavācā hoti. Cittapharusatāya panesā pharusavācāva. Sā yaṃ sandhāya pavattitā tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. Tassā tayo sambhārā – akkositabbo paro, kupitacittaṃ, akkosananti.
所谓破坏他人身心的言语使用，是基于专一粗恶心意的“粗恶语”。对此的具体说明是，有一少年未听母语，便入林中。其母无法使其回转，愤怒责骂说“凶猛的母猪呀，连地都粘着它吧！”随后母猪果然在林中站起。少年说“你母亲口中所言，愿不为真，你心中所想，愿成实。”母猪似被缚住般站立。由此破坏他人身心的行为因心意坚固，则不为粗恶语。父母有时对子女亦如此说：“你们这些小偷分赃破碎无常”，并不愿见他们掉入泥潭。师长好友有时也说：“这些无耻无怖者行恶，赶快清除吧。”但也渴望他们得正法。正如心意坚固则不会生粗恶语，言辞坚固亦不生粗恶语。若意欲害人说“令你安乐睡眠”，此言称不上粗恶语。心粗恶则口出恶语。粗恶者言其缘起，因其品德低劣无戒，品德高则戒亦严谨。其三结合为——应怒者当怒，生恶心，恶语。
Anatthaviññāpikā kāyavacīpayogasamuṭṭhāpikā akusalacetanā ‘samphappalāpo’. So āsevanamandatāya appasāvajjo. Āsevanamahantatāya mahāsāvajjo. Tassa dve sambhārā – bhāratayuddhasītāharaṇādiniratthakakathāpurekkhāratā, tathārūpīkathākathanañcāti. Pare pana taṃ kathaṃ agaṇhante kammapathabhedo natthi, parena samphappalāpe gahiteyeva hoti.
无益宣扬之言语结合身心之用，出于不善心意称为杂秽语。愚痴轻微时为劣戒，愚痴重大时为大戒。此有二结合——专注于无用战争、饥荒、掠夺等无益言说，亦即无益言语叙述。至于为何不接受此言，则是业道差别不存在；但他人杂秽毁谤却确实成立。
Abhijjhāyatīti ‘abhijjhā’. Parabhaṇḍābhimukhī hutvā tanninnatāya pavattatīti attho. Sā ‘aho tava idaṃ mamassā’ti evaṃ parabhaṇḍābhijjhāyanalakkhaṇā. Adinnādānaṃ viya appasāvajjā mahāsāvajjā ca. Tassā dve sambhārā – parabhaṇḍaṃ, attano pariṇāmanañcāti. Parabhaṇḍavatthuke hi lobhe uppannepi na tāva kammapathabhedo hoti yāva na ‘aho vata idaṃ mamassā’ti attano pariṇāmeti.
嫉妒意即嫉妒。因向他人财物倾心，以其贪著作因。此意称“啊，那个是我的”。如同偷盗戒，既是劣戒，亦是大戒。其二结合即财物及自我变化。虽因贪欲而生财物欲，但业果差别不显，直至自觉“这实为我”时，业道差别方显。
Hitasukhaṃ byāpādayatīti ‘byāpādo’. So paravināsāya manopadosalakkhaṇo. Pharusavācā viya appasāvajjo mahāsāvajjo ca. Tassa dve sambhārā – parasatto ca, tassa ca vināsacintāti. Parasattavatthuke hi kodhe uppannepi na tāva kammapathabhedo hoti yāva ‘aho vatāyaṃ ucchijjeyya vinasseyyā’ti tassa vināsanaṃ na cintesi.
欲害他人安乐，称为“害心”。此为意念毁灭他者之特性。与粗恶语相同，有劣戒与大戒之别。其二结合即他人为他人及其毁灭之思量。虽因嗔心生欲毁他者，业道差别不显，直至心生“愿此被除灭”时，业果差别方显。
Yathābhuccagahaṇābhāvena micchā passatīti ‘micchādiṭṭhi’. Sā ‘natthi dinna’ntiādinā nayena viparītadassanalakkhaṇā. Samphappalāpo viya appasāvajjā mahāsāvajjā ca. Apica aniyatā appasāvajjā, niyatā mahāsāvajjā. Tassā dve sambhārā – vatthuno ca gahitākāraviparītatā, yathā ca taṃ gaṇhāti tathābhāvena tassupaṭṭhānanti. Tattha natthikāhetukaakiriyadiṭṭhīhi eva kammapathabhedo hoti, na aññadiṭṭhīhi.
因错误把握事理而生错误见，称为“错误正见”。其标志为对有与不存在的反证否认。杂秽语亦具劣戒与大戒之别，且不定为劣戒，定为大戒。其二结合即物与执着把握。依执着之法反应执着保护。业果差别由无益缘起的虚假因缘（无效缘起）而生，而非他见。
Imesaṃ pana dasannaṃ akusalakammapathānaṃ dhammato koṭṭhāsato ārammaṇato vedanāto mūlato cāti pañcahākārehi vinicchayo veditabbo –
对于这十种不善业道，自然而然应从业的根基——痛苦之缘着手加以区分，欲通过五类对其进行详细辨析——
Tattha ‘dhammato’ti etesu hi paṭipāṭiyā satta cetanādhammāva honti, abhijjhādayo tayo cetanāsampayuttā.
在那里所说的“由法”者，在此种行相中确实有七种心所法为伴，贪欲等三者为与心相应的心所法。
‘Koṭṭhāsato’ti paṭipāṭiyā satta, micchādiṭṭhi cāti ime aṭṭha kammapathā eva honti; no mūlāni. Abhijjhābyāpādā kammapathā ceva mūlāni ca. Abhijjhā hi mūlaṃ patvā ‘lobho akusalamūlaṃ’ hoti, byāpādo ‘doso akusalamūlaṃ’.
「聚会(共相)百」者，从行相来说有七种，是邪见，这八条业道即是，不是根本。一切贪欲与瞋恚业道既是，又是根本。因贪欲作根基，故称「贪为不善因」，因瞋恚作根基，故称「瞋为不善因」。
‘Ārammaṇato’ti pāṇātipāto jīvitindriyārammaṇato saṅkhārārammaṇo hoti. Adinnādānaṃ sattārammaṇaṃ vā hoti saṅkhārārammaṇaṃ vā. Micchācāro phoṭṭhabbavasena saṅkhārārammaṇo hoti; sattārammaṇotipi eke. Musāvādo sattārammaṇo vā, saṅkhārārammaṇo vā. Tathā pisuṇavācā. Pharusavācā sattārammaṇāva. Samphappalāpo diṭṭhasutamutaviññātavasena sattārammaṇo vā saṅkhārārammaṇo vā. Tathā abhijjhā. Byāpādo sattārammaṇova. Micchādiṭṭhi tebhūmakadhammavasena saṅkhārārammaṇāva.
「由缘(所缘)」者，杀生即是缘于生命根，作为行的所缘。偷盗则是于二缘：众生根，或行根。邪淫以断灭为本故，作行缘，众生缘亦是。妄语为众生缘或行为缘。如是恶口语亦当以众生缘对应。粗恶语亦作众生缘。杂秽语因见闻不辨明，是众生缘抑或行缘。如是贪欲亦作行为缘，瞋恚亦为众生缘。邪见因是否为三界所依止，故作为行为缘。
‘Vedanāto’ti pāṇātipāto dukkhavedano hoti. Kiñcāpi hi rājāno coraṃ disvā hasamānāpi ‘gacchatha naṃ ghātethā’ti vadanti, sanniṭṭhāpakacetanā pana nesaṃ dukkhasampayuttāva hoti . Adinnādānaṃ tivedanaṃ. Tañhi parabhaṇḍaṃ disvā haṭṭhatuṭṭhassa gaṇhato sukhavedanaṃ hoti, bhītatasitassa gaṇhato dukkhavedanaṃ. Tathā vipākanissandaphalāni paccavekkhantassa. Gahaṇakāle majjhattabhāve ṭhitassa pana gaṇhato adukkhamasukhavedanaṃ hotīti. Micchācāro sukhamajjhattavasena dvivedano. Sanniṭṭhāpakacitte pana majjhattavedano na hoti. Musāvādo adinnādāne vuttanayeneva tivedano; tathā pisuṇavācā. Pharusavācā dukkhavedanā. Samphappalāpo tivedano. Paresu hi sādhukāraṃ dentesu celukkhepādīni khipantesu haṭṭhatuṭṭhassa sītāharaṇabhāratayuddhādīni kathanakāle so sukhavedano hoti. Paṭhamaṃ dinnavetanena ekena pacchā āgantvā ‘ādito paṭṭhāya kathehī’ti vutte ‘ananusandhikaṃ pakiṇṇakakathaṃ kathessāmi nu kho no’ti domanassitassa kathanakāle dukkhavedano hoti, majjhattassa kathayato adukkhamasukhavedano hoti. Abhijjhā sukhamajjhattavasena dvivedanā; tathā micchādiṭṭhi. Byāpādo dukkhavedano.
「由受」者，杀生缘苦受。譬如国王见盗贼时笑言“去他吧，不要杀”，但施行意志其实与苦苦相应。偷盗缘痛苦加剧。看到他人财物执取有站立坐卧所得，乃喜乐受；恐惧生者则为苦受。如是见果报时亦复如是：在家中安静时受苦乐不一，活跃时受不苦不乐。邪淫因舒适中间受，受二重苦乐。行者意志虽立，却无中受。妄语对偷盗则有加剧痛苦，恶语为苦受，粗恶语亦然。杂秽语因善行对他人遭受冷遇等事称为乐受。初一时经费给付者，后来来讨“先是根由如何”时，不念过错讲恶语者感苦，言语中受不苦乐二受。贪欲为中间乐，邪见亦复如是，瞋恚则为苦。
‘Mūlato’ti pāṇātipāto dosamohavasena dvimūlako hoti. Adinnādānaṃ dosamohavasena vā lobhamohavasena vā. Micchācāro lobhamohavasena. Musāvādo dosamohavasena vā lobhamohavasena vā; tathā pisuṇavācā samphappalāpo ca. Pharusavācā dosamohavasena. Abhijjhā mohavasena ekamūlā; tathā byāpādo. Micchādiṭṭhi lobhamohavasena dvimūlāti.
「由根」者，杀生缘瞋恚与痴狂为二根。偷盗缘瞋痴或贪痴。邪淫以贪痴为根。妄语缘瞋痴或贪痴，恶口语及杂秽语亦是。粗恶语缘瞋痴。贪欲为单根瞋痴，瞋恚为单根。邪见则缘贪痴双根。
Akusalakammapathakathā niṭṭhitā. · 不善业道之论已毕。
Kusalakammapathakathā善业道之论
Pāṇātipātādīhi pana viratiyo anabhijjhāabyāpādasammādiṭṭhiyo cāti ime dasa kusalakammapathā nāma. Tattha pāṇātipātādayo vuttatthā eva. Pāṇātipātādīhi etāya viramanti, sayaṃ vā viramati, viramaṇamattameva vā etanti virati. Yā pāṇātipātā viramantassa ‘‘yā tasmiṃ samaye pāṇātipātā ārati viratī’’ti (dha. sa. 299-301) evaṃ vuttā kusalacittasampayuttā virati, sā pabhedato tividhā hoti – sampattavirati, samādānavirati, samucchedaviratīti.
关于杀生等戒罚，断除者为无贪瞋之正见者，此即称为十善业道。杀生诸业的意涵即如教中说。杀生等业道，若断除为自我断除或仅限于断除意念，谓为断除。对杀生断除者有三种差别：成就断除、观机断除、斩断断除。
Tattha asamādinnasikkhāpadānaṃ attano jātivayabāhusaccādīni paccavekkhitvā ‘ayuttaṃ amhākaṃ evarūpaṃ pāpaṃ kātu’nti sampattaṃ vatthuṃ avītikkamantānaṃ uppajjamānā virati ‘sampattaviratī’ti veditabbā – sīhaḷadīpe cakkanaupāsakassa viya. Tassa kira daharakāleyeva mātuyā rogo uppajji. Vejjena ca ‘allasasamaṃsaṃ laddhuṃ vaṭṭatī’ti vuttaṃ. Tato cakkanassa bhātā ‘gaccha, tāta, khettaṃ āhiṇḍāhī’ti cakkanaṃ pesesi. So tattha gato. Tasmiñca samaye eko saso taruṇasassaṃ khādituṃ āgato hoti. So taṃ disvāva vegena dhāvanto valliyā baddho ‘kiri kirī’ti saddamakāsi. Cakkano tena saddena gantvā taṃ gahetvā cintesi – ‘mātu bhesajjaṃ karomī’ti. Puna cintesi – ‘na metaṃ patirūpaṃ yvāhaṃ mātu jīvitakāraṇā paraṃ jīvitā voropeyya’nti. Atha naṃ ‘gaccha, araññe sasehi saddhiṃ tiṇodakaṃ paribhuñjā’ti muñci. Bhātarā ca ‘kiṃ tāta saso laddho’ti pucchito taṃ pavattiṃ ācikkhi. Tato naṃ bhātā paribhāsi. So mātusantikaṃ gantvā ‘yato ahaṃ jāto nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā’ti saccaṃ vatvā aṭṭhāsi. Tāvadevassa mātā arogā ahosi.
此中，对于未承担戒律之比库，应观照自身历劫多生所积累的行为果报等，反省心念而生起齐心远离，断恶不造的心，即称为“已生起断恶心”。如同锡兰岛上的一位居士，其幼年时母亲染病。医师曾言，“病情已十分严重，难以治愈。”此时其兄告诫他说：“去吧，孩子，犁田耕作吧。”他便前往。当时一只兔子前来啃食幼草，他迅速奔跑，将兔子用藤条缠绑并呼喊声音。居士闻声赶来，捉住兔子思忖道：“我要为母亲准备药物。”又念及：“若我使母亲早逝，不合我作儿子的本分，应当放其自由。”于是他放了兔子。兄长询问说：“孩子，为何捕得兔子后又放了？”他如实告知当时母亲病重已知并决志放生。最终其母恢复健康。
Samādinnasikkhāpadānaṃ pana sikkhāpadasamādāne ca tatuttariñca attano jīvitampi pariccajitvā vatthuṃ avītikkamantānaṃ uppajjamānā virati ‘samādānaviratī’ti veditabbā. Uttaravaḍḍhamānapabbatavāsīupāsakassa viya. So kira ambariyavihāravāsino piṅgalabuddharakkhitattherassa santike sikkhāpadāni gahetvā khettaṃ kasati. Athassa goṇo naṭṭho. So taṃ gavesanto uttaravaḍḍhamānapabbataṃ āruhi. Tatra naṃ mahāsappo aggahesi. So cintesi – ‘imāyassa tikhiṇavāsiyā sīsaṃ chindāmī’ti. Puna cintesi – ‘na metaṃ patirūpaṃ yvāhaṃ bhāvanīyassa garuno santike sikkhāpadāni gahetvā bhindeyya’nti evaṃ yāvatatiyaṃ cintetvā ‘jīvitaṃ pariccajāmi, na sikkhāpada’nti aṃse ṭhapitaṃ tikhiṇadaṇḍavāsiṃ araññe chaḍḍesi. Tāvadeva naṃ mahāvāḷo muñcitvā agamāsīti.
对于承担戒律之比库，进一步甚至舍弃自身生命以远离恶行的心，应称作“已生起断行心”。如同住于北部维那山的居士，他取了安提罗国贫农、比库所持戒律手册，前往田间耕作时，偶然遭遇麻雀之灾。他登上北维那山，遭遇恶鹰袭击，心念：“我要先除掉这恶鹰。”继而想：“若真动手，不合我对老师戒律的恭敬，应放弃此行。”反复权衡后，他断念舍弃生命，弃置手中锐利农具，回家后大声呼喊退出。此即放弃生命舍身断恶行为之心。
Ariyamaggasampayuttā pana virati ‘samucchedaviratī’ti veditabbā, yassā uppattito pabhuti ‘pāṇaṃ ghātessāmī’ti ariyapuggalānaṃ cittampi nuppajjatīti.
和圣道相应的断恶止行心，应当称作“断除一切恶行之心”，这是由于圣者内心不会萌生‘我将杀害生命’等恶念之故。
Idāni yathā akusalānaṃ evaṃ imesampi kusalakammapathānaṃ dhammato koṭṭhāsato ārammaṇato vedanāto mūlatoti pañcahākārehi vinicchayo veditabbo –
现在，应当辨明不善法及诸如是善业道之根本，依五种事相加以分类，并明了其根基所依，即“法义所起”，以五大要素辨析之，分别如下：
Tattha ‘dhammato’ti etesu hi paṭipāṭiyā satta cetanāpi vaṭṭanti, viratiyopi; ante tayo cetanāsampayuttāva.
所谓“法义所起”，即在这些实践中有七种意念环绕运行，其中包括断恶心，且最后三意念相连。
‘Koṭṭhāsato’ti paṭipāṭiyā satta kammapathā eva, no mūlāni. Ante tayo kammapathā ceva mūlāni ca. Anabhijjhā hi mūlaṃ patvā ‘alobho kusalamūlaṃ’ hoti. Abyāpādo ‘adoso kusalamūlaṃ’, sammādiṭṭhi ‘amoho kusalamūlaṃ’.
所谓“所起”，指的是七种业道，而非仅是根本。在此之前，三业道及其根本都是基于无贪。无贪即为根本，谓“不贪是善业本”。无瞋亦是善业之本，谓“不嗔是善业本”。正见为善业之本，谓“不愚是善业本”。
‘Ārammaṇato’ti pāṇātipātādīnaṃ ārammaṇāneva etesaṃ ārammaṇāni. Vītikkamitabbatoyeva hi veramaṇī nāma hoti. Yathā pana nibbānārammaṇo ariyamaggo kilese pajahati, evaṃ jīvitindriyādiārammaṇāpete kammapathā pāṇātipātādīni dussīlyāni pajahantīti veditabbā.
所谓「由缘起」者，是指诸如杀生等恶行的缘起，缘即其所依附之因。为斩断之者，正名为戒禁。例如涅槃的缘起，圣道摧毁烦恼，如是断除生命乃至诸根之诸缘起，行于杀生等恶法者，当知其令人堕落。
‘Vedanāto’ti sabbe sukhavedanā vā honti majjhattavedanā vā. Kusalaṃ patvā hi dukkhavedanā nāma natthi.
所谓「由受」者，众苦受皆包含其中，包括乐受与苦受以及中性的受。若行善，则苦受不生，故谓无苦受。
‘Mūlato’ti paṭipāṭiyā satta kammapathā ñāṇasampayuttacittena viramantassa alobhaadosaamohavasena timūlā honti; ñāṇavippayuttacittena viramantassa dvimūlā. Anabhijjhā ñāṇasampayuttacittena viramantassa dvimūlā hoti; ñāṇavippayuttacittena ekamūlā. Alobho pana attanāva attano mūlaṃ na hoti. Abyāpādepi eseva nayo. Sammādiṭṭhi alobhādosavasena dvimūlāva hoti. Ime dasa kusalakammapathā nāma.
所谓「由根」者，是指伴随七种业道修行、具智断除贪嗔痴的心被称为有三根；具见智断者称为有两根。具无贪心断者有两根；具无见智断者有一根。至于无贪者，本身并无根。无嗔亦同。正见由无贪无嗔所成，故有二根。此乃十种善业道所称。
Kammapathasaṃsandanakathā业道相应之论
Idāni imasmiṃ ṭhāne kammapathasaṃsandanaṃ nāma veditabbaṃ. Pañcaphassadvāravasena hi uppanno asaṃvaro akusalaṃ manokammameva hoti. Manophassadvāravasena uppanno tīṇipi kammāni honti – so hi kāyadvāre copanappatto akusalaṃ kāyakammaṃ hoti, vacīdvāre akusalaṃ vacīkammaṃ, ubhayattha copanaṃ appatto akusalaṃ manokammaṃ. Pañcaasaṃvaradvāravasena uppannopi akusalaṃ manokammameva hoti. Copanakāyaasaṃvaradvāravasena uppanno akusalaṃ kāyakammameva hoti, vācāasaṃvaradvāravasena uppanno akusalaṃ vacīkammameva hoti, manoasaṃvaradvāravasena uppanno akusalaṃ manokammameva hoti. Tividhaṃ kāyaduccaritaṃ akusalaṃ kāyakammameva hoti, catubbidhaṃ vacīduccaritaṃ akusalaṃ vacīkammameva hoti, tividhaṃ manoduccaritaṃ akusalaṃ manokammameva hoti.
由五根感官门而生的约束心行则为善业。心根感官门生者则失约束，有三种业。虽由五根感官门而生但仍为善业。由身根感官门约束生者为善身业，由语根感官门约束生者为善语业，由心根感官门约束生者为善心业。身善行有三种，语善行有四种，心善行有三种。
Pañcaphassadvāravasena uppanno saṃvaropi kusalaṃ manokammameva hoti. Manophassadvāravasena uppanno pana ayampi, asaṃvaro viya, tīṇipi kammāni honti. Pañcasaṃvaradvāravasena uppannopi kusalaṃ manokammameva hoti, copanakāyasaṃvaradvāravasena uppanno kusalaṃ kāyakammameva hoti, vācāsaṃvaradvāravasena uppanno kusalaṃ vacīkammameva hoti, manosaṃvaradvāravasena uppanno kusalaṃ manokammameva hoti. Tividhaṃ kāyasucaritaṃ kusalaṃ kāyakammameva hoti, catubbidhaṃ vacīsucaritaṃ kusalaṃ vacīkammameva hoti, tividhaṃ manosucaritaṃ kusalaṃ manokammameva hoti.
五根感官门失控则不生不善身业，由心根感官门而生。身不善语不善亦然。六根感官门失控生不善心业，且此遍及身语二门。五根感官门失控不生不善身业，身语门失控生不善身语业，心根感官门失控不生不善心业。不善语业由身语门失控产生，心根感官门不生。不善心业由八根感官门失控产生。善身业等亦如是。
Akusalaṃ kāyakammaṃ pañcaphassadvāravasena nuppajjati; manophassadvāravaseneva uppajjati. Tathā akusalaṃ vacīkammaṃ. Akusalaṃ manokammaṃ pana chaphassadvāravasena uppajjati; taṃ kāyavacīdvāresu copanaṃ pattaṃ akusalaṃ kāyavacīkammaṃ hoti, copanaṃ appattaṃ akusalaṃ manokammameva. Yathā ca pañcaphassadvāravasena, evaṃ pañcaasaṃvaradvāravasenapi akusalaṃ kāyakammaṃ nuppajjati, copanakāyaasaṃvaradvāravasena pana vācāasaṃvaradvāravasena ca uppajjati; manoasaṃvaradvāravasena nuppajjati. Akusalaṃ vacīkammampi pañcaasaṃvaradvāravasena nuppajjati, copanakāyavācāasaṃvaradvāravasena uppajjati; manoasaṃvaradvāravasena nuppajjati. Akusalaṃ manokammaṃ aṭṭhaasaṃvaradvāravasenapi uppajjateva. Kusalakāyakammādīsupi eseva nayo.
不善身业由五根感官门不生，唯由心根感官门而生。对不善语业亦如是。不善心业由六根感官门失控生，其中身语二门失控为不善身语业，身语不失控不善心业。故依五根感官门及五十感官门失控不生不善身业，但身语门失控生不善身语业，心根门不生。对不善语业亦同。八根感官门失控生不善心业。善身业等亦如是。
Ayaṃ pana viseso – yathā akusalakāyakammavacīkammāni manoasaṃvaradvāravasena nuppajjanti, na tathā etāni. Etāni pana kāyaṅgavācaṅgaṃ acopetvā sikkhāpadāni gaṇhantassa manosaṃvaradvārepi uppajjanti eva. Tattha kāmāvacaraṃ kusalaṃ cittaṃ tividhakammadvāravasena uppajjati, pañcaviññāṇadvāravasena nuppajjati; ‘yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā’ti iminā pana nayena chaphassadvāravasena uppajjati; aṭṭhaasaṃvaradvāravasena nuppajjati, aṭṭhasaṃvaradvāravasena uppajjati; dasaakusalakammapathavasena nuppajjati, dasakusalakammapathavasena uppajjati; tasmā idampi cittaṃ tividhakammadvāravasena vā uppannaṃ hotu, chaphassadvāravasena vā, aṭṭhasaṃvaradvāravasena vā dasakusalakammapathavasena vā. ‘‘Kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti…pe… rūpārammaṇaṃ vā…pe… dhammārammaṇaṃ vā’’ti vutte sabbaṃ vuttameva hotīti.
此处所别者，譬如不善身业语业意业，在心的调御之门没有生起；而此处却非如此。此等业，虽未包含身、语、意之业戒条，但亦从持守心调御之门而生起。其中心生善欲行，以三种业行之门而生起；五识之门则不生起。谓依眼触缘生起的，所受的感受，或乐或苦，或非苦非乐，皆由此触门生起；依七种调御之门则不生起，依八种调御之门则生起，依十种善业路径亦复如是。因此，这心，或由三种业行之门生起，或由触门，或由八重调御门，或由十善业路径所生起。『心生善欲行……或色缘或法缘』等语已说，故此尽皆如所述。
Dvārakathā niṭṭhitā. · 门之论已毕。
Yaṃ yaṃ vā panārabbhāti ettha ayaṃ yojanā – heṭṭhā vuttesu rūpārammaṇādīsu rūpārammaṇaṃ vā ārabbha, ārammaṇaṃ katvāti attho. Saddārammaṇaṃ vā…pe… dhammārammaṇaṃ vā ārabbha uppannaṃ hoti. Ettāvatā etassa cittassa etesu ārammaṇesu yaṃkiñci ekameva ārammaṇaṃ anuññātasadisaṃ hoti. Idañca ekasmiṃ samaye ekassa vā puggalassa rūpārammaṇaṃ ārabbha uppannaṃ puna aññasmiṃ samaye aññassa vā puggalassa saddādīsupi aññataraṃ ārammaṇaṃ ārabbha uppajjati eva. Evaṃ uppajjamānassa cassa ekasmiṃ bhave paṭhamaṃ rūpārammaṇaṃ ārabbha pavatti hoti, pacchā saddārammaṇanti ayampi kamo natthi. Rūpādīsu cāpi paṭhamaṃ nīlārammaṇaṃ pacchā pītārammaṇanti ayampi niyamo natthi. Iti imaṃ sabbārammaṇatañceva, kamābhāvañca, kamābhāvepi ca nīlapītādīsu niyamābhāvaṃ dassetuṃ ‘yaṃ yaṃ vā panārabbhā’ti āha. Idaṃ vuttaṃ hoti – imesu rūpādīsu na yaṃkiñci ekameva, atha kho yaṃ yaṃ vā panārabbha uppannaṃ hoti. Evaṃ uppajjamānampi ca ‘paṭhamaṃ rūpārammaṇaṃ pacchā saddārammaṇaṃ ārabbhā’ti evampi anuppajjitvā yaṃ yaṃ vā panārabbha uppannaṃ hoti; ‘paṭilomato vā anulomato vā, ekantarikadvantarikādinayena vā, rūpārammaṇādīsu yaṃ vā taṃ vā ārammaṇaṃ katvā uppannaṃ hotī’ti attho. Rūpārammaṇesupi ca ‘paṭhamaṃ nīlārammaṇaṃ pacchā pītārammaṇa’nti imināpi niyamena anuppajjitvā, yaṃ yaṃ vā panārabbha ‘nīlapītakādīsu rūpārammaṇesu yaṃ vā taṃ vā rūpārammaṇaṃ ārabbha uppannaṃ hotī’ti attho. Saddārammaṇādīsupi eseva nayo. Ayaṃ tāva ekā yojanā.
凡一切所起皆有所依，此谓界缘。言曰：下文已说，于色缘等中，以色缘起始，造作缘起。以声缘、香缘、味缘、触缘、法缘等亦如是。如此，其心所有诸界中，唯有一界缘现前，不复有双；且一时一人，若有色缘所起，复于他时他人有声等别缘起。如此现起者，其于一住处生初缘色，后缘声，无定例。于色等界，初由蓝缘色起，次由黄缘色生，亦无定例。是故，成就一切界缘无定性，及无欲境中蓝缘与黄缘亦无定例。由此说『凡一切所起』，意指无唯一界；各自现起，按逆顺间隔，诸色缘等所构起之界悉皆现起。色缘中亦如『先蓝缘，后黄缘』规，以此无定规则，逐一缘起。声缘等亦同此理。一说仅此一界缘也。
Ayaṃ pana aparā – rūpaṃ ārammaṇaṃ etassāti rūpārammaṇaṃ…pe… dhammo ārammaṇaṃ etassāti dhammārammaṇaṃ . Iti rūpārammaṇaṃ vā…pe… dhammārammaṇaṃ vā cittaṃ uppannaṃ hotīti vatvā puna ‘yaṃ yaṃ vā panārabbhā’ti āha. Tassattho – etesu rūpādīsu heṭṭhā vuttanayeneva yaṃ vā taṃ vā pana ārabbha uppannaṃ hotīti. Mahāaṭṭhakathāyaṃ pana yevāpanake abhinavaṃ natthi, heṭṭhā gahitameva gahita’nti vatvā ‘rūpaṃ vā ārabbha…pe… dhammaṃ vā ārabbha, idaṃ vā idaṃ vā ārabbhāti kathetuṃ idaṃ vutta’nti ettakameva āgataṃ.
此处又别说，色为缘即色之缘起……法缘为法之缘起。言色缘或法缘，心由此生起。复说『凡一切所起』。抄经说法，上文下述有言：诸色中以某某缘起造作。大注释中无新义，皆依经典中『色为缘起』『法为缘起』『此此缘起』等说句而成。
Dhammuddesavāro
法缘顺序章节
Phassapañcamakarāsivaṇṇanā触为第五之聚之解释
Tasmiṃ samayeti idaṃ aniyamaniddiṭṭhassa samayassa niyamato paṭiniddesavacanaṃ. Tasmā ‘yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva samaye phasso hoti…pe… avikkhepo hotī’ti ayamattho veditabbo. Tattha yatheva cittaṃ evaṃ phassādīsupi phasso hoti. Kiṃ hoti? ‘Kāmāvacaro hoti, kusalo hoti, uppanno hoti, somanassasahagato hotī’tiādinā nayena labbhamānapadavasena yojanā kātabbā. Vedanāyañhi ‘somanassasahagatā’ti paññindriye ca ‘ñāṇasampayutta’nti na labbhati, tasmā ‘labbhamānapadavasenā’ti vuttaṃ. Idaṃ aṭṭhakathāmuttakaṃ ācariyānaṃ mataṃ; na panetaṃ sārato daṭṭhabbaṃ.
于此时间，谓不定显现之时间，依其规约如法现起。故言：『于此时有欲善心生起，即时触缘随之现起……心不动摇』，此义应知。此处心如触等生起。何谓？谓谓『善欲行生，善，生起，隨乐伴随』等语，合成词版须连结。因感受未能得名具识，故称为合成词版。此为诸师意，非一师所断。
Kasmā panettha phassova paṭhamaṃ vuttoti? Cittassa paṭhamābhinipātattā. Ārammaṇasmiñhi cittassa paṭhamābhinipāto hutvā phasso ārammaṇaṃ phusamāno uppajjati, tasmā paṭhamaṃ vutto. Phassena pana phusitvā vedanāya vedayati, saññāya sañjānāti, cetanāya ceteti. Tena vuttaṃ – ‘‘phuṭṭho, bhikkhave, vedeti, phuṭṭho sañjānāti phuṭṭho cetetī’’ti.
为何说此处触为初起？因心唯一初生之故。由缘起之间，心初生，触现于缘，遂言初起。由此触生受，受知，内意觉知。是故说：『触者，诸比库，知觉，诸知觉，诸觉意』。
Apica , ayaṃ phasso nāma yathā pāsādaṃ patvā thambho nāma sesadabbasambhārānaṃ balavapaccayo, tulāsaṅghāṭabhittipādakūṭagopānasīpakkhapāsakamukhavaṭṭiyo thambhābaddhā thambhe patiṭṭhitā, evameva sahajātasampayuttadhammānaṃ balavapaccayo hoti. Thambhasadiso hi esa. Avasesā dabbasambhārasadisāti. Tasmāpi paṭhamaṃ vutto. Idaṃ pana akāraṇaṃ. Ekacittasmiñhi uppannadhammānaṃ ‘ayaṃ paṭhamaṃ uppanno ayaṃ pacchā’ti idaṃ vattuṃ na labbhā. Balavapaccayabhāvepi phassassa kāraṇaṃ na dissati. Desanāvāreneva pana phasso paṭhamaṃ vutto. Vedanā hoti phasso hoti, saññā hoti phasso hoti, cetanā hoti phasso hoti, cittaṃ hoti phasso hoti, vedanā hoti saññā hoti, cetanā hoti vitakko hotīti āharitumpi hi vaṭṭeyya. Desanāvārena pana phassova paṭhamaṃ vuttoti veditabbo. Yathā cettha evaṃ sesadhammesupi pubbāparakkamo nāma na pariyesitabbo. Vacanatthalakkhaṇarasādīhi pana dhammā eva pariyesitabbā.
此外，此处所谓的触，即如同宫殿倒塌时，柱子作为余剩木料的承托力量一样，柱子是由支撑宫殿的各类残存木材组成的整体，其基座、围栏、柱顶及拱门等部分皆与柱子相连，柱子得以存在。与此类似，天生俱有的诸法亦是凭借力量而成立的。所谓“柱子相似”，即类似余剩木料的意思。因此，方才所说这是第一层因缘。这并非无因之事。无法以“一念中生出的现象”来论证“这是先生的，这是后起的”，因触依赖力量的关系，本身不可单独作为原因。因此在说法的引介中，触被称为“第一”。触即受，触即识，触即意，触即心，受、识、意及思维皆是触的表现，需要一并摄受。由此可知，在说法引介中触被称为第一。正如这里一样，在余剩法中，所谓前行因缘不可究查。只有通过语义、用词上准确的标记，法才能被推究。
Seyyathidaṃ – phusatīti phasso. Svāyaṃ phusanalakkhaṇo, saṅghaṭṭanaraso, sannipātapaccupaṭṭhāno, āpāthagatavisayapadaṭṭhāno.
譬如说，“触”即是触。触的特征是自我接触之性，属于汇聚、构成的味道，是聚合的条件者，以及临近感知境界的立足点。
Ayañhi arūpadhammopi samāno ārammaṇe phusanākāreneva pavattatīti phusanalakkhaṇo. Ekadesena ca anallīyamānopi rūpaṃ viya cakkhuṃ, saddo viya ca sotaṃ, cittaṃ ārammaṇañca saṅghaṭṭetīti saṅghaṭṭanaraso. Vatthārammaṇasaṅghaṭṭanato vā uppannattā sampattiatthenapi rasena saṅghaṭṭanarasoti veditabbo. Vuttañhetaṃ aṭṭhakathāyaṃ – ‘‘catubhūmakaphasso hi nophusanalakkhaṇo nāma natthi. Saṅghaṭṭanaraso pana pañcadvārikova hoti. Pañcadvārikassa hi phusanalakkhaṇotipi saṅghaṭṭanarasotipi nāmaṃ; manodvārikassa phusanalakkhaṇotveva nāmaṃ, na saṅghaṭṭanaraso’’ti.
此处所说，身心法虽然非形色，但作为对象的触却是接触发生的状态，这是触的定义。即使在某些方面未被察觉，它却像眼睛感知形色、耳朵感知声音、心识整合境界一样，是汇聚的味道。需要理解的是，即使是非物质的、由四大构成的触，也没有单独的“触之特征”；而汇聚的味道则类似有五门之味。五门的味道名称成为“触的特征”，唯独心门的味道是特指“触”，而非整体的汇聚味道。
Idañca vatvā idaṃ suttaṃ ābhataṃ – ‘‘yathā, mahārāja, dve meṇḍā yujjheyyuṃ, tesu yathā eko meṇḍo evaṃ cakkhu daṭṭhabbaṃ, yathā dutiyo meṇḍo evaṃ rūpaṃ daṭṭhabbaṃ; yathā tesaṃ sannipāto evaṃ phasso daṭṭhabbo’’. Evaṃ phusanalakkhaṇo ca phasso, saṅghaṭṭanaraso ca. ‘‘Yathā, mahārāja, dve sammā vajjeyyuṃ…pe… dve pāṇī vajjeyyuṃ, yathā eko pāṇi evaṃ cakkhu daṭṭhabbaṃ, yathā dutiyo pāṇi evaṃ rūpaṃ daṭṭhabbaṃ, yathā tesaṃ sannipāto evaṃ phasso daṭṭhabbo. Evaṃ phusanalakkhaṇo ca phasso saṅghaṭṭanaraso cā’’ti (mi. pa. 2.3.8) vitthāro.
本经文述说此义时说：“大王，如有两匹战马，眼睛看到一匹马，如同看到形色一样；再看另一匹马，也如是；看到二马合成时，眼触亦如是。”如此说触的定义，既为触的特征又为触的汇聚味道。又云：“大王，如两个真正交战着，两手各执一物，一手看到形色，一手看到形色，二者交汇时，即为眼触。”（此处引自中部相应篇），是其详解。
Yathā vā ‘‘cakkhunā rūpaṃ disvā’’tiādīsu (dha. sa. 1352, 1354) cakkhuviññāṇādīni cakkhuādināmena vuttāni, evamidhāpi tāni cakkhuādināmena vuttānīti veditabbāni. Tasmā ‘evaṃ cakkhu daṭṭhabba’ntiādīsu evaṃ cakkhuviññāṇaṃ daṭṭhabbanti iminā nayena attho veditabbo. Evaṃ sante cittārammaṇasaṅghaṭṭanato imasmimpi sutte kiccaṭṭheneva rasena saṅghaṭṭanarasoti siddho hoti.
又如“以眼见形”“眼识”等词句皆用“眼及其色”的通称，诸法名也以眼色通说。以此类推，“以眼见应视”的说法，即是指眼识，所以如此理解为义成立。如此时，因四大汇聚为诸行所成，故本经文中所指“味道的汇聚”即为汇聚的味道而成立。
Tikasannipātasaṅkhātassa pana attano kāraṇassa vasena paveditattā sannipātapaccupaṭṭhāno. Ayañhi tattha tattha ‘‘tiṇṇaṃ saṅgati phasso’’ti evaṃ kāraṇassa vasena paveditoti. Imassa ca suttapadassa tiṇṇaṃ saṅgatiyā phassoti ayamattho; na saṅgatimattameva phassoti.
有三汇聚合称谓之事，因其归属于自身因缘，而称为“汇聚的支撑”。此处说“三者合聚的触”，意即此处“触”意非仅就合聚本身而言。
Evaṃ paveditattā pana tenevākārena paccupaṭṭhātīti sannipātapaccupaṭṭhānoti vutto. Phalaṭṭhena pana paccupaṭṭhānenesa vedanāpaccupaṭṭhāno nāma hoti. Vedanañhesa paccupaṭṭhāpeti uppādetīti attho. Uppādayamāno ca yathā bahiddhā uṇhapaccayāpi lākhāsaṅkhātadhātunissitā usmā attano nissaye mudubhāvakārī hoti, na attano paccayabhūtepi bahiddhā vītaccitaṅgārasaṅkhāte uṇhabhāve, evaṃ vatthārammaṇasaṅkhātaaññapaccayopi samāno, cittanissitattā attano nissayabhūte citte eva esa vedanuppādako hoti, na attano paccayabhūtepi vatthumhi ārammaṇe vāti veditabbo. Tajjāsamannāhārena pana indriyena ca parikkhate visaye anantarāyena uppajjanato esa āpāthagatavisayapadaṭṭhānoti vuccati.
因此，此处以「彻底宣说后，再依此指导」称为并摄之导，即融合归纳而成的引导。以果为所在而言，则所谓引导是对受的引领。此处受引领，即是使受生起、产生之义。正如外界由于渴望之缘，粘结为具体的火种，内在则因自己的依赖，使热气流动、产生熏热，虽然热气不是直接从自己本体流出，而是由缘起的火种燃烧外界的热气发生，受的缘起亦复如是。对境界的诸多因缘汇合而成，因心依存自身的心，此受生起即在自身依止的心识中，非由依止于境物的感知而起。因此，依此配合感官等对境无阻碍所生，即谓入于感官境界之处立定。
Vedayatīti vedanā. Sā vedayitalakkhaṇā, anubhavanarasā iṭṭhākārasambhogarasā vā, cetasikaassādapaccupaṭṭhānā, passaddhipadaṭṭhānā.
受就是说受感。所谓受决定，就是内心感觉到喜好或不喜的味道，乃至心识感受作用的伴随状态，及其宁静的基础状态。
‘Catubhūmikavedanā hi novedayitalakkhaṇā nāma natthi. Anubhavanarasatā pana sukhavedanāyameva labbhatī’ti vatvā puna taṃ vādaṃ paṭikkhipitvā ‘sukhavedanā vā hotu, dukkhavedanā vā, adukkhamasukhavedanā vā, sabbā anubhavanarasā’ti vatvā ayamattho dīpito – ārammaṇarasānubhavanaṭṭhānaṃ patvā sesasampayuttadhammā ekadesamattakameva anubhavanti. Phassassa hi phusanamattakameva hoti, saññāya sañjānanamattakameva, cetanāya cetanāmattakameva, viññāṇassa vijānanamattakameva. Ekaṃsato pana issaravatāya vissavitāya sāmibhāvena vedanāva ārammaṇarasaṃ anubhavati.
「四境界的受」并非谓受决定。前述说「唯有乐受具此因缘而得」，反驳此说后，指出有乐受、苦受、无苦乐受，皆为感受的味道。实则补特伽罗所感受的缘起，是对境界色相产生感情的对象，自境界的所有附属现象，虽偏小，但仍能感受到。触觉仅有接触感，想作用唯有认别感，意志仅有意向感，识则唯有认识感。从单一视角来看，因其统领依止而共同接近，受便生起作为境界感受形态。
Rājā viya hi vedanā, sūdo viya sesadhammā. Yathā sūdo nānārasabhojanaṃ sampādetvā peḷāya pakkhipitvā lañchanaṃ datvā rañño santike otāretvā lañchanaṃ bhinditvā peḷaṃ vivaritvā sabbasūpabyañjanehi aggaggaṃ ādāya bhājane pakkhipitvā sadosaniddosabhāvavīmaṃsanatthaṃ ajjhoharati, tato rañño nānaggarasabhojanaṃ upanāmeti. Rājā issaravatāya vissavitāya sāmī hutvā icchiticchitaṃ bhuñjati. Tattha hi sūdassa bhattavīmaṃsanamattamiva avasesadhammānaṃ ārammaṇarasassa ekadesānubhavanaṃ. Yathā hi sūdo bhattekadesamattameva vīmaṃsati evaṃ sesadhammāpi ārammaṇarasekadesameva anubhavanti. Yathā pana rājā issaravatāya vissavitāya sāmī hutvā yadicchakaṃ bhuñjati, evaṃ vedanāpi issaravatāya vissavitāya sāmibhāvena ārammaṇarasaṃ anubhavati. Tasmā anubhavanarasāti vuccati.
受如王者，诸因缘仿佛是仆人。如仆人备多样食物置于盘中，献给王者，王者在其前接过，分割，赏赐，抛落盘上。此为检视食物之因缘，随后王者以统治者之权威，就心所欲进食。在此仆人检视食物，其实乃在诸附属因缘的感受味道中体验有限片刻。正如仆人仅检视食物一部分，诸附属因缘亦同在感受味道的一部分被体验。并且王者凭统领权威，依心所欲进食，受亦因统率、信赖而产生感受味道。故名为感受之味。
Dutiye atthavikappe ayaṃ idha adhippetā vedanā yathā vā tathā vā ārammaṇassa iṭṭhākārameva sambhuñjatīti iṭṭhākārasambhogarasāti vuttā. Cetasikaassādato panesā attano sabhāveneva upaṭṭhānaṃ sandhāya cetasikaassādapaccupaṭṭhānāti vuttā. Yasmā pana ‘‘passaddhikāyo sukhaṃ vedeti’’ tasmā passaddhipadaṭṭhānāti veditabbā.
第二义称，在此脉理中，所说受如其所依境界之喜好体验。所谓喜好体验，即因心识感受作用引生对自相状况的亲近。鉴于「宁静之基通向乐受」，故称为宁静基础。
Nīlādibhedaṃ ārammaṇaṃ sañjānātīti saññā. Sā sañjānanalakkhaṇā paccābhiññāṇarasā. Catubhūmikasaññā hi nosañjānanalakkhaṇā nāma natthi . Sabbā sañjānanalakkhaṇāva. Yā panettha abhiññāṇena sañjānāti sā paccābhiññāṇarasā nāma hoti.
蓝等色境识，即为识。该识标志为感知，是对境障碍的直接认识之味。并非谓四境识皆为识标志，诸识皆有其识别之特征。此处由解脱智慧所感知者，名为明确认知之味。
Tassā, vaḍḍhakissa dārumhi abhiññāṇaṃ katvā puna tena abhiññāṇena taṃ paccābhijānanakāle, purisassa kāḷatilakādiabhiññāṇaṃ sallakkhetvā puna tena abhiññāṇena asuko nāma esoti tassa paccābhijānanakāle, rañño piḷandhanagopakabhaṇḍāgārikassa tasmiṃ tasmiṃ piḷandhane nāmapaṇṇakaṃ bandhitvā ‘asukaṃ piḷandhanaṃ nāma āharā’ti vutte dīpaṃ jāletvā ratanagabbhaṃ pavisitvā paṇṇaṃ vācetvā tassa tasseva piḷandhanassa āharaṇakāle ca pavatti veditabbā.
对此，长者于木头上观照禅定成就后，复用此禅定于识别时间时，观照男子面上黑斑等特征，标认其相貌，又复用此禅定于识别时间，辨识名为阿苏哥。那时国王皮兰达纳守护仓库的主人，于彼皮兰达纳各处点缀名牌，示曰‘名为阿苏哥之皮兰达纳’，点亮灯火，进入宝藏，宣告于此皮兰达纳之收取时，理当了知由是缘起。
Aparo nayo – sabbasaṅgāhikavasena hi sañjānanalakkhaṇā saññā. Punasañjānanapaccayanimittakaraṇarasā, dāruādīsu tacchakādayo viya. Yathāgahitanimittavasena abhinivesakaraṇapaccupaṭṭhānā, hatthidassakaandhā viya. Ārammaṇe anogāḷhavuttitāya aciraṭṭhānapaccupaṭṭhānā vā, vijju viya. Yathāupaṭṭhitavisayapadaṭṭhānā, tiṇapurisakesu migapotakānaṃ ‘purisā’ti uppannasaññā viya. Yā panettha ñāṇasampayuttā hoti sā saññā ñāṇameva anuvattati. Sasambhārapathavīādīsu sesadhammā pathavīādīni viyāti veditabbā.
另一义曰——统摄一切相续者，谓识相，即心识。又依识产生之缘起因缘，如木头等之近因，比喻如嗜好的种子。譬如所执着因缘如失明象，心境之持续如眼盲；由执着而致不能迁移如锁链。譬如识所依止之缘如植物枝叶，其造作如满身细节之人，故有‘人’之识名而生起。此处以具智之识为主，智乃相续。余余复合境界，则如地界等应当通达而知。
Cetayatīti cetanā saddhiṃ attanā sampayuttadhamme ārammaṇe abhisandahatīti attho. Sā cetayitalakkhaṇā, cetanābhāvalakkhaṇāti attho. Āyūhanarasā. Catubhūmikacetanā hi nocetayitalakkhaṇā nāma natthi. Sabbā cetayitalakkhaṇāva. Āyūhanarasatā pana kusalākusalesu eva hoti. Kusalākusalakammāyūhanaṭṭhānañhi patvā sesasampayuttadhammānaṃ ekadesamattakameva kiccaṃ hoti. Cetanā pana atirekaussāhā atirekavāyāmā, diguṇussāhā diguṇavāyāmā. Tenāhu porāṇā – ‘‘thāvariyasabhāvasaṇṭhitā ca panesā cetanā’’ti. Thāvariyoti khettasāmī vuccati. Yathā khettasāmī puriso pañcapaṇṇāsa balipurise gahetvā ‘lāyissāmī’ti ekato khettaṃ otarati. Tassa atireko ussāho atireko vāyāmo, diguṇo ussāho diguṇo vāyāmo hoti, ‘nirantaraṃ gaṇhathā’tiādīni vadati, sīmaṃ ācikkhati, tesaṃ surābhattagandhamālādīni jānāti, maggaṃ samakaṃ harati. Evaṃsampadamidaṃ veditabbaṃ . Khettasāmipuriso viya hi cetanā. Pañcapaṇṇāsa balipurisā viya cittaṅgavasena uppannā pañcapaṇṇāsa kusalā dhammā. Khettasāmipurisassa diguṇussāhadiguṇavāyāmakaraṇakālo viya kusalākusalakammāyūhanaṭṭhānaṃ patvā cetanāya diguṇussāho diguṇavāyāmo hoti. Evamassā āyūhanarasatā veditabbā.
所谓‘作用’即意，乃心随事起的作用，谓意专注于缘境。此‘作用’之标记，谓意之现行相。是内在素质。四种根本意志中无所谓作用者。诸所有现行相，皆属作用之标记。意志之内涵贯穿善恶。善恶业行为意志之根基，其果相续亦具此性质。意志乃加倍持久之勤勉与努力。对此古老智慧云‘稳定已久者悉为意所主’。此稳定者，当如田庄之主。譬如五十五力士之人，攀持田庄曰‘将耕此田’，此乃额外之努力。同时亦加倍勤奋，专注不断。故云‘恒取将来’，能断界限，知诸事之香气味道，引导进入正道。应如此观其本质。譬如田庄之主，如此意。譬如五十五力士由心而生五十五种善法。田庄主身虽具双倍勤奋努力，业力构成基亦具双倍勤奋努力。由此可知意志之勤勉内涵。
Sā panesā saṃvidahanapaccupaṭṭhānā. Saṃvidahamānā hi ayaṃ upaṭṭhāti, sakiccaparakiccasādhakā, jeṭṭhasissamahāvaḍḍhakīādayo viya. Yathā hi jeṭṭhasisso upajjhāyaṃ dūratova āgacchantaṃ disvā sayaṃ adhīyamāno itarepi dārake attano attano ajjhayanakamme pavattayati, tasmiñhi adhīyituṃ āraddhe tepi adhīyanti, tadanuvattitāya. Yathā ca mahāvaḍḍhakī sayaṃ tacchanto itarepi tacchake attano attano tacchanakamme pavattayati, tasmiñhi tacchituṃ āraddhe tepi tacchanti, tadanuvattitāya. Yathā ca yodhanāyako sayaṃ yujjhamāno itarepi yodhe sampahāravuttiyaṃ pavattayati, tasmiñhi yujjhituṃ āraddhe tepi anivattamānā yujjhanti, tadanuvattitāya. Evamesāpi attano kiccena ārammaṇe pavattamānā aññepi sampayuttadhamme attano attano kiriyāya pavatteti. Tassā hi attano kiccaṃ āraddhāya, taṃsampayuttāpi ārabhanti. Tena vuttaṃ – ‘sakiccaparakiccasādhakā, jeṭṭhasissamahāvaḍḍhakīādayo viyā’ti. Accāyikakammānussaraṇādīsu ca panāyaṃ sampayuttānaṃ ussāhanabhāvena pavattamānā pākaṭā hotīti veditabbā.
此为意之对事继续关注。正如持治导师之资历者，诸长老与老长者。譬如长老外出巡视见弟子们勤修自持，自身精进以促引他人亦修学，彼亦随之。长者如是，与弟子同进。又譬老长者精通自证，劝导弟子更勤精进，彼亦随之。再如将军亲战，自身努力激励外围战士，众亦随进。是诸个体共修其业，各随其力付诸行持。彼皆因自身起始，而他即随之。故云‘以资历具备者为如是’，所有修习皆合此律。又依王法劝学等典范，具此勇猛力行，行相明显。
‘Ārammaṇaṃ cintetī’ti cittanti nayena cittassa vacanattho vutto eva. Lakkhaṇādito pana vijānanalakkhaṇaṃ cittaṃ, pubbaṅgamarasaṃ, sandahanapaccupaṭṭhānaṃ, nāmarūpapadaṭṭhānaṃ. Catubhūmakacittañhi novijānanalakkhaṇaṃ nāma natthi. Sabbaṃ vijānanalakkhaṇameva. Dvāraṃ pana patvā ārammaṇavibhāvanaṭṭhāne cittaṃ pubbaṅgamaṃ purecārikaṃ hoti. Cakkhunā hi diṭṭhaṃ rūpārammaṇaṃ citteneva vijānāti…pe… manena viññātaṃ dhammārammaṇaṃ citteneva vijānāti. Yathā hi nagaraguttiko nāma nagaramajjhe siṅghāṭake nisīditvā ‘ayaṃ nevāsiko ayaṃ āgantuko’ti āgatāgataṃ janaṃ upadhāreti vavatthapeti – evaṃsampadamidaṃ daṭṭhabbaṃ. Vuttampi cetaṃ mahātherena – ‘‘yathā, mahārāja , nagaraguttiko nāma majjhe nagarassa siṅghāṭake nisinno puratthimato disato purisaṃ āgacchantaṃ passeyya… pacchimato… dakkhiṇato… uttarato disato purisaṃ āgacchantaṃ passeyya, evameva kho, mahārāja, yaṃ cakkhunā rūpaṃ passati taṃ viññāṇena vijānāti, yaṃ sotena saddaṃ suṇāti, ghānena gandhaṃ ghāyati, jivhāya rasaṃ sāyati, kāyena phoṭṭhabbaṃ phusati, manasā dhammaṃ vijānāti, taṃ viññāṇena vijānātī’’ti (mi. pa. 2.3.12). Evaṃ dvāraṃ patvā ārammaṇavibhāvanaṭṭhāne cittameva pubbaṅgamaṃ purecārikaṃ. Tasmā pubbaṅgamarasanti vuccati.
‘对境思虑’谓心意。此意由心主记忆、追忆和专注，指显明所对应之境。心之特征谓心，初感知、续缘念究其根本。四根心境中无所谓认知相名心者。诸乃认知特征全面组成心。心入门后依缘境现行有先后动作。譬如眼见色，心即识，上述含意当知。如城市卫兵坐于城中门楼，分辨进出住者，区别异同，人辨别彼此，观此即知。长老亦说‘国王，当如城市卫兵于城中门楼坐，于东、西、南、北四方见有人来即知之。眼见色，心即识；耳听声，心识之；鼻嗅香，心识之；舌尝味，心识之；身触触，心识之；意识法，心识之，悉由心识’（中部经释2.3.12）。如此入门依缘境辨识有先后动作之心，故称为识之初发。
Tadetaṃ pacchimaṃ pacchimaṃ uppajjamānaṃ purimaṃ purimaṃ nirantaraṃ katvā sandahanameva upaṭṭhātīti sandahanapaccupaṭṭhānaṃ. Pañcavokārabhave panassa niyamato nāmarūpaṃ, catuvokārabhave nāmameva padaṭṭhānaṃ. Tasmā nāmarūpapadaṭṭhānanti vuttaṃ.
谓于前后缘起现行中，持续不断且相继成就所称之续缘念。于五界中，名为受身心依存之境；四界内则为受名之所在。故名为名色受所依止之根基。
Kiṃ panetaṃ cittaṃ purimaniddiṭṭhacittena saddhiṃ ekameva udāhu aññanti? Ekameva. Atha kasmā purimaniddiṭṭhaṃ puna vuttanti? Avicāritaṃ etaṃ aṭṭhakathāyaṃ. Ayaṃ panettha yutti – yathā hi rūpādīni upādāya paññattā sūriyādayo na atthato rūpādīhi aññe honti, teneva yasmiṃ samaye sūriyo udeti tasmiṃ samaye tassa tejasaṅkhātaṃ rūpampīti. Evaṃ vuccamānepi na rūpādīhi añño sūriyo nāma atthi. Na tathā cittaṃ; phassādayo dhamme upādāya paññāpiyati; atthato panetaṃ tehi aññameva. Tena ‘yasmiṃ samaye cittaṃ uppannaṃ hoti ekaṃseneva tasmiṃ samaye phassādīhi atthato aññameva taṃ hotī’ti imassatthassa dīpanatthāya etaṃ puna vuttanti veditabbaṃ.
但若此心与前文所说的心唯有一义时，应如何说明？答案是唯有一义。然后为何又称为前文所说的心？因为此注疏尚未详述其义。这里的理契为──譬如说以色等为缘而生的太阳等相，仅系于色无他义，于同一时刻太阳产生，其光明名为色；故此时太阳之名与色分不开。却非如此心；依触等法而生，实指其唯有某一义。由此说“于某时心生，其触法实为唯一义”，为阐明此意而复说此话，应予理解。
Yathā ca ‘‘yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti…pe… pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti vedanā hotī’’tiādīsu (dha. sa. 160) pana bhāventena vavatthāpite samaye yo bhāveti na so atthato uppajjati nāma, teneva tattha yathā ‘‘phasso hoti vedanā hotī’’ti vuttaṃ, na evaṃ ‘‘yo bhāveti so hotī’’ti vuttaṃ. ‘‘Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hotī’’tiādīsu pana cittena vavatthāpite samaye samayavavatthāpitaṃ cittaṃ na tathā atthato nuppajjati . Yatheva pana tadā ‘phasso hoti vedanā hoti’, tathā ‘cittampi hotī’ti imassapi atthassa dīpanatthamidaṃ puna vuttanti veditabbaṃ. Idaṃ panettha sanniṭṭhānaṃ – uddesavāre saṅgaṇhanatthaṃ niddesavāre ca vibhajanatthaṃ purimena hi ‘citta’-saddena kevalaṃ samayo vavatthāpito. Tasmiṃ pana cittena vavatthāpitasamaye ye dhammā honti tesaṃ dassanatthaṃ ‘‘phasso hotī’’tiādi āraddhaṃ. Cittañcāpi tasmiṃ samaye hotiyeva. Tasmā tassāpi saṅgaṇhanatthametaṃ puna vuttaṃ. Imasmiñca ṭhāne etasmiṃ avuccamāne ‘‘katamaṃ tasmiṃ samaye citta’’nti na sakkā bhaveyya niddesavāre vibhajituṃ. Evamassa vibhajanaṃyeva parihāyetha. Tasmā tassa niddesavāre vibhajanatthampi etañca vuttanti veditabbaṃ.
譬如经中说“某时因色缘而修行道路……触地之时即生触，继而生受”等语，谓于修行之时所生的修行，实无真正生起，故记为“生起”，但未宣称“修行者即生起”。又如“某时生起欲界善心”诸句，语意亦同，虽有所说心，但实未于实义上生起。正如昔日所言“生起触，生起受”，及“心亦生起”等句，用意在于阐明。当时句式仅为表示时间，归纳使用“心”一词。以心为缘而生的诸法显现，遂生“生起触”等语意。心亦于彼时生起，因此可作为归纳用语。因而此处无法单独分离“某时生起之心”。此类分离说法应予舍弃。此后于指示时，亦须理解包含分离与不分离之义。
Yasmā vā ‘‘uppannaṃ hotī’’ti ettha cittaṃ uppannanti etaṃ desanāsīsameva, ‘na pana cittaṃ ekameva uppajjatī’ti aṭṭhakathāyaṃ vicāritaṃ, tasmā cittaṃ ‘‘uppanna’’nti etthāpi cittamattameva aggahetvā paropaṇṇāsakusaladhammehi saddhiṃyeva cittaṃ gahitaṃ. Evaṃ tattha saṅkhepato sabbepi cittacetasikadhamme gahetvā idha sarūpena pabhedato dassetuṃ ‘‘phasso hotī’’tiādi āraddhaṃ. Iti phassādayo viya cittampi vuttamevāti veditabbaṃ.
因谓“生起”，意指讲说者叫作生起心。此处有详细论及“心并非唯一生起”，故心在此仅指与各种善法相资持的心。简言之，将心与心所诸法一同涵摄，方能简略显示“生起触”等语意。因如触等法相，也可称心，此处理当理解。
Dhammuddesavāro
法之指示词
Jhānaṅgarāsivaṇṇanā禅支聚之解释
Vitakketīti vitakko; vitakkanaṃ vā vitakko; ūhananti vuttaṃ hoti. Svāyaṃ ārammaṇe cittassa abhiniropanalakkhaṇo. So hi ārammaṇe cittaṃ āropeti. Yathā hi koci rājavallabhaṃ ñātiṃ vā mittaṃ vā nissāya rājagehaṃ ārohati, evaṃ vitakkaṃ nissāya cittaṃ ārammaṇaṃ ārohati. Tasmā so ārammaṇe cittassa abhiniropanalakkhaṇoti vutto. Nāgasenatthero panāha – ākoṭanalakkhaṇo vitakko. ‘‘Yathā, mahārāja, bherī ākoṭitā atha pacchā anuravati anusaddāyati, evameva kho, mahārāja, yathā ākoṭanā evaṃ vitakko daṭṭhabbo. Yathā pacchā anuravanā anusaddāyanā evaṃ vicāro daṭṭhabbo’’ti (mi. pa. 2.3.14 thokaṃ visadisaṃ). Svāyaṃ āhananapariyāhananaraso. Tathā hi tena yogāvacaro ārammaṇaṃ vitakkāhataṃ vitakkapariyāhataṃ karotīti vuccati. Ārammaṇe cittassa ānayanapaccupaṭṭhāno.
“思维”者即思路；思思即思维。“思维”亦谓思路。所谓“观想”为在心之所缘上加强意念，即心在所缘上投射。譬如有人依赖王亲友而入宫，思维亦依赖心而挂念所缘。故谓观想为心所缘之投射。龙军长老曾言——起观想如敲鼓鼓声，复随之回响，如此观想应当观察，回响思绪亦应看察。亦即自我思考自我辩解之趣味。因如此调御技艺，将思维及思维作用结合使用。思维为进导及照顾心所。
Ārammaṇe tena cittaṃ vicaratīti vicāro; vicaraṇaṃ vā vicāro. Anusañcaraṇanti vuttaṃ hoti. Svāyaṃ ārammaṇānumajjanalakkhaṇo. Tattha sahajātānuyojanaraso. Cittassa anuppabandhapaccupaṭṭhāno. Santepi ca nesaṃ katthaci aviyoge oḷārikaṭṭhena pubbaṅgamaṭṭhena ca ghaṇṭābhighāto viya abhiniropanaṭṭhena ca cetaso paṭhamābhinipāto vitakko . Sukhumaṭṭhena anumajjanasabhāvaṭṭhena ca ghaṇṭānuravo viya anuppabandho vicāro. Vipphāravā cettha vitakko, paṭhamuppattikāle paripphandabhūto cittassa. Ākāse uppatitukāmassa pakkhino pakkhavikkhepo viya. Padumābhimukhapāto viya ca gandhānubaddhacetaso bhamarassa. Santavutti vicāro nātiparipphandanabhāvo cittassa, ākāse uppatitassa pakkhino pakkhappasāraṇaṃ viya, paribbhamanaṃ viya ca padumābhimukhapatitassa bhamarassa padumassa uparibhāge.
在心所缘上运作的即谓思虑。思虑即流转。谓随缘流转。为自生的心游走意趣，以及本然的心境随顺。此时于二者分别结合处，忽有分离现象，如敲钟被敲击及心意初次进入所缘时所发生的投射。细微的随缘性如钟声连续回响。相反，分裂性思维乃心所最初产生时之扰乱，如同飞鸟振翼欲离空际、或蜜蜂落于莲花面吸取香蜜。温和思虑非过分振荡，非完全扰乱，犹如鸟儿于空中振翅但稍作停留，或蜜蜂在莲花上轻轻辗转采蜜。此即心所中思维之性质。
Aṭṭhakathāyaṃ pana ‘‘ākāse gacchato mahāsakuṇassa ubhohi pakkhehi vātaṃ gahetvā pakkhe sannisīdāpetvā gamanaṃ viya ārammaṇe cetaso abhiniropanabhāvena pavatto vitakko. So hi ekaggo hutvā appeti vātaggahaṇatthaṃ pakkhe phandāpayamānassa gamanaṃ viya. Anumajjabhāvena pavatto vicāro. So hi ārammaṇaṃ anumajjatīti vuttaṃ, taṃ anuppabandhanena pavattiyaṃ ativiya yujjati. So pana nesaṃ viseso paṭhamadutiyajjhānesu pākaṭo hoti. Apica malaggahitaṃ kaṃsabhājanaṃ ekena hatthena daḷhaṃ gahetvā itarena hatthena cuṇṇatelavālaṇḍupakena parimajjantassa daḷhaggahaṇahattho viya vitakko, parimajjanahattho viya vicāro. Tathā kumbhakārassa daṇḍappahārena cakkaṃ bhamayitvā bhājanaṃ karontassa uppīḷanahattho viya vitakko, ito cito ca sañcaraṇahattho viya vicāro. Tathā maṇḍalaṃ karontassa majjhe sannirumbhitvā ṭhitakaṇṭako viya abhiniropano vitakko, bahiparibbhamanakaṇṭako viya anumajjamāno vicāro.
关于注疏中所说，『在天空中飞行的大鸟双翼承载风，翼展停息如行进般，意念起伏专注』的释义。此处的“思维”如同一心合一，专注于引导风起飞，是为了承载风而振振发散的飞行。此“思维”乃通过合一的专注实现的行走般的起伏。所谓“思考”是指心念深入这个境界，但不被先后所束缚，自由运转。这样的心念特征，在第一与第二禅的观照中表现明显。此外，文中亦以比喻说明：比如抓取污秽的铁屑，一个手紧握铁屑，另一手用栗油乳膏细致涂抹的动作，犹如“紧抓铁块者的思维”与“润饰抹拭者的思维”的分别。再如陶匠拿着棍杖转动轮盘切割陶器，感受到沉重的手感代表“紧握”的心念，另一手灵活穿梭如云游的心念。又如画家作画时，掌控中间的画笔如刺怒的荆棘般专注无比，环绕绘画的动作则是流转不断的心念。此诸如中心与周边动作的区分均表达思维在专注与游走不同状态的表现。
Piṇayatīti pīti. Sā sampiyāyanalakkhaṇā. Kāyacittapīṇanarasā, pharaṇarasā vā. Odagyapaccupaṭṭhānā. Sā panesā khuddikāpīti, khaṇikāpīti, okkantikāpīti, ubbegāpīti, pharaṇāpītīti pañcavidhā hoti.
“喜乐”者，称为“欢喜”。此乃圆满安乐的标志，包含身体与心意的喜悦，或欢庆的喜乐。其有五种细部表现：瞬间喜悦、刹那喜悦、透体喜悦、激烈喜悦及欢庆喜乐。
Tattha khuddikāpīti sarīre lomahaṃsamattameva kātuṃ sakkoti. Khaṇikāpīti khaṇe khaṇe vijjuppādasadisā hoti. Okkantikāpīti , samuddatīraṃ vīci viya, kāyaṃ okkamitvā okkamitvā bhijjati. Ubbegāpīti balavatī hoti, kāyaṃ uddhaggaṃ katvā ākāse laṅghāpanappamāṇappattā. Tathā hi puṇṇavallikavāsī mahātissatthero puṇṇamadivase sāyaṃ cetiyaṅgaṇaṃ gantvā candālokaṃ disvā mahācetiyābhimukho hutvā ‘imāya vata velāya catasso parisā mahācetiyaṃ vandantī’ti pakatiyā diṭṭhārammaṇavasena buddhārammaṇaṃ ubbegaṃ pītiṃ uppādetvā sudhātale pahaṭacitrageṇḍuko viya ākāse uppatitvā mahācetiyaṅgaṇeyeva aṭṭhāsi.
其五种喜乐中，‘瞬间喜悦’指身体如同起鸡皮疙瘩般短暂表现。‘刹那喜悦’乃瞬间瞬间觉知到欢愉所在之处。‘透体喜悦’则如渡江行船般，身体不断流动赴前。‘激烈喜悦’为强劲有力，身体跳跃腾腾出空飞越的欢喜。循古德大长老PUÑḌAVALLIKA大士某日黄昏，前往寺庙见到黑夜中的明灯及广大舍利塔，心中生起这似跳跃腾飞的欢喜，使其如同腾云驾雾般升空漂浮，在舍利塔院内活动。此为激烈欢喜之具体表现。
Tathā girikaṇḍakavihārassa upanissaye vattakālakagāme ekā kuladhītāpi balavabuddhārammaṇāya ubbegāya pītiyā ākāse laṅghesi. Tassā kira mātāpitaro sāyaṃ dhammasavanatthāya vihāraṃ gacchantā ‘amma, tvaṃ garubhārā, akāle vicarituṃ na sakkosi, mayaṃ tuyhaṃ pattiṃ katvā dhammaṃ sossāmā’ti agamaṃsu. Sā gantukāmāpi tesaṃ vacanaṃ paṭibāhituṃ asakkontī ghare ohīyitvā gharadvāre ṭhatvā candālokena girikaṇḍake ākāsacetiyaṅgaṇaṃ olokentī cetiyassa dīpapūjaṃ addasa. Catasso ca parisā mālāgandhādīhi cetiyapūjaṃ katvā padakkhiṇaṃ karontiyo bhikkhusaṅghassa ca gaṇasajjhāyasaddaṃ assosi. Athassā ‘dhaññā vatime manussā ye vihāraṃ gantvā evarūpe cetiyaṅgaṇe anusañcarituṃ evarūpañca madhuraṃ dhammakathaṃ sotuṃ labhantī’ti muttarāsisadisaṃ cetiyaṃ passantiyā eva ubbegāpīti udapādi. Sā ākāse laṅghitvā mātāpitūnaṃ purimataraṃyeva ākāsato cetiyaṅgaṇe oruyha cetiyaṃ vanditvā dhammaṃ suṇamānā aṭṭhāsi. Atha naṃ mātāpitaro āgantvā ‘amma, tvaṃ katarena maggena āgatāsī’ti pucchiṃsu. Sā ‘ākāsena āgatāmhi, na maggenā’ti vatvā ‘amma, ākāsena nāma khīṇāsavā sañcaranti, tvaṃ kathaṃ āgatā’ti puṭṭhā āha – ‘mayhaṃ candālokena cetiyaṃ olokentiyā ṭhitāya buddhārammaṇā balavapīti uppajjati, athāhaṃ neva attano ṭhitabhāvaṃ na nisinnabhāvaṃ aññāsiṃ, gahitanimitteneva pana ākāsaṃ laṅghitvā cetiyaṅgaṇe patiṭṭhitāmhī’ti. Evaṃ ubbegāpīti ākāse laṅghāpanappamāṇā hoti.
类似地，在山中寺院，有一位出身良家女子，因喜乐和兴奋，在空中飞行。她之父母傍晚时分来寺听法，劝其不要过早外出游玩，许诺护持她修习佛法。女子虽渴望外出，却无法违抗父母话语，于是居于家门旁，望见黑夜里的舍利塔并礼敬，点灯供养。四众弟子亦集聚围绕进行花香供养，绕塔顶礼，闻到诵经者之声，她心生欢喜随之升腾。父母回来询问来路，她答曰通过空中而来到，不是行走的路径，因她因见舍利塔而心生欢喜，连自己坐立状态皆不觉知，且凭空中升腾回到寺塔。所以其兴奋欢喜乃源于能空中飞行的心境。
Pharaṇapītiyā pana uppannāya sakalasarīraṃ dhamitvā pūritavatthi viya, mahatā udakoghena pakkhandapabbatakucchi viya ca anuparipphuṭaṃ hoti. Sā panesā pañcavidhā pīti gabbhaṃ gaṇhantī paripākaṃ gacchantī duvidhaṃ passaddhiṃ paripūreti – kāyapassaddhiñca cittapassaddhiñca. Passaddhi gabbhaṃ gaṇhantī paripākaṃ gacchantī duvidhaṃ sukhaṃ paripūreti – kāyikaṃ cetasikañca. Sukhaṃ gabbhaṃ gaṇhantaṃ paripākaṃ gacchantaṃ tividhaṃ samādhiṃ paripūreti – khaṇikasamādhiṃ upacārasamādhiṃ appanāsamādhinti. Tāsu ṭhapetvā appanāsamādhipūrikaṃ itarā dvepi idha yujjanti.
因“欢喜欢跃”的兴起，身心减少束缚，如浩大水流冲刷山丘般，轻松流畅。此五种喜乐贯穿腹部渐次完善，滋养安静，护持身体安和心神清净。此安乐发展成为三种正定：刹那禅定、近行禅定及深入禅定。其间，深入禅定作为基石，两者在此相辅相成。
Sukhayatīti sukhaṃ; yassa uppajjati taṃ sukhitaṃ karotīti attho. Suṭṭhu vā khādati, khanati ca kāyacittābādhanti sukhaṃ. Somanassavedanāyetaṃ nāmaṃ. Tassa lakkhaṇādīni vedanāpade vuttanayeneva veditabbāni.
所谓“安乐”，为产生乐受及其使人感到舒适之意。正如饮食调节、身体活动均可以带来安乐。此乃称为“身心愉悦之感”。对此感受的特征等，依照感觉对治法理应当明了辨识。
Aparo nayo – sātalakkhaṇaṃ sukhaṃ, sampayuttānaṃ upabrūhanarasaṃ, anuggahaṇapaccupaṭṭhānaṃ. Satipi ca nesaṃ pītisukhānaṃ katthaci avippayoge, iṭṭhārammaṇapaṭilābhatuṭṭhi pīti; paṭiladdharasānubhavanaṃ sukhaṃ. Yattha pīti tattha sukhaṃ. Yattha sukhaṃ tattha na niyamato pīti. Saṅkhārakkhandhasaṅgahitā pīti, vedanākkhandhasaṅgahitaṃ sukhaṃ. Kantārakhinnassa vanantodakadassanasavanesu viya pīti. Vanacchāyāpavesanaudakaparibhogesu viya sukhaṃ.
“他落纳由”是指：由六和合所生的乐受，是伴随集聚增长的滋味，以及依止维护。世间三种乐受中有时虽不相应，但仍有适宜境界之满足的喜悦，是依境获得的满足感。喜悦所在即是乐受，乐受所在则未必受制于喜悦。五蕴聚合成喜悦，受蕴聚合成乐受。正如穿破荆棘的行人，得见溪水清响，则生喜悦；入林凉荫，饮用溪水，则生乐受。
Yathā hi puriso mahākantāramaggaṃ paṭipanno ghammapareto tasito pipāsito paṭipathe purisaṃ disvā ‘kattha pānīyaṃ atthī’ti puccheyya. So ‘aṭaviṃ uttaritvā jātassaravanasaṇḍo atthi, tattha gantvā labhissasī’ti vadeyya. So tassa kathaṃ sutvā haṭṭhapahaṭṭho bhaveyya. Tato gacchanto bhūmiyaṃ patitāni uppaladalanālapattādīni disvā suṭṭhutaraṃ haṭṭhapahaṭṭho hutvā gacchanto allavatthe allakese purise passeyya, vanakukkuṭamorādīnaṃ saddaṃ suṇeyya, jātassarapariyante jātaṃ maṇijālasadisaṃ nīlavanasaṇḍaṃ passeyya, sare jātāni uppalapadumakumudādīni passeyya, acchaṃ vippasannaṃ udakaṃ passeyya. So bhiyyo bhiyyo haṭṭhapahaṭṭho hutvā jātassaraṃ otaritvā yathāruci nhatvā ca pivitvā ca paṭippassaddhadaratho bhisamuḷālapokkharādīni khāditvā nīluppalādīni piḷandhitvā mandālakamūlāni khandhe karitvā uttaritvā sāṭakaṃ nivāsetvā, udakasāṭakaṃ ātape katvā, sītacchāyāya mandamande vāte paharante nipanno ‘aho sukhaṃ, aho sukha’nti vadeyya. Evaṃsampadamidaṃ daṭṭhabbaṃ.
譬如有人进入大荆棘地，烈阳烤晒又渴又热，看见行人就问：“哪里有饮水？”行人回答：“越过密林，有溪水，可以饮用。”闻此心生欣喜。于是他前行，看见地上落叶、芦苇等物，心中渐加喜悦。行至溪边，听到树林鸡鸣和其它声响，见到围绕溪水的玉色蓝色的林阴，蓬蓬勃勃的莲花与荷花，清澈明净的水面，内心得到极大的欢喜。又反复生起喜悦，饮水沐浴，安坐莲花叶上，清凉天气下静心休息，内心欢喜而称赞此地“啊，多欢喜啊！”这就是应当体会的恰当情况。
Tassa hi purisassa jātassaravanasaṇḍasavanato paṭṭhāya yāva udakadassanā haṭṭhapahaṭṭhakālo viya pubbabhāgārammaṇe haṭṭhapahaṭṭhākārā pīti. Nhatvā ca pivitvā ca sītacchāyāya mandamande vāte paharante ‘aho sukhaṃ, aho sukha’nti vadato nipannakālo viya balavappattaṃ ārammaṇarasānubhavanākārasaṇṭhitaṃ sukhaṃ. Tasmiṃ tasmiṃ samaye pākaṭabhāvato cetaṃ vuttanti veditabbaṃ. Yattha pana pīti sukhampi tattha atthīti vuttamevetaṃ.
这个人因见到溪水与树林的声音，持续产生如坐凉风之下、饮水后的喜悦欢乐，内心稳定欢喜。此时，心中显现明显的觉知，舒适乐受与利益同时显现。这说明只要有喜悦，也必定有福德利益，此理当被认识。
Cittassekaggatāti cittassa ekaggabhāvo; samādhissetaṃ nāmaṃ. Lakkhaṇādīsu panassa aṭṭhakathāyaṃ tāva vuttaṃ – ‘‘pāmokkhalakkhaṇo ca samādhi avikkhepalakkhaṇo ca’’. Yathā hi kūṭāgārakaṇṇikā sesadabbasambhārānaṃ ābandhanato pamukhā hoti evameva sabbakusaladhammānaṃ samādhicittena ijjhanato sabbesampi tesaṃ dhammānaṃ samādhi pāmokkho hoti. Tena vuttaṃ –
“心摄一境”即指心念专一，称为“定”。注疏所述定的标志包括：具除颠倒、清净不乱之特征。比如一屋中宝物储藏，阻止外物干扰，正相似于善根之定心，心有所住不动摇故称为“解脱定”。
‘‘Yathā, mahārāja, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā honti, kūṭaninnā kūṭasamosaraṇā, kūṭaṃ tāsaṃ aggamakkhāyati, evameva kho, mahārāja, ye keci kusalā dhammā sabbe te samādhininnā honti, samādhipoṇā, samādhipabbhārā, samādhi tesaṃ aggamakkhāyatī’’ti (mi. pa. 2.1.14).
譬如，尊者陀经云：“大王，若有宝库中所有看守人皆离开，则宝库是可入的；若守卫仍在，宝库不被侵犯。大王，诸善法皆于定中聚集，定为其守护，防止散乱。”
Yathā ca senaṅgaṃ patvā rājā nāma yattha yattha senā osīdati taṃ taṃ ṭhānaṃ gacchati, tassa gatagataṭṭhāne senā paripūrati, parasenā bhijjitvā rājānameva anuvattati, evameva sahajātadhammānaṃ vikkhipituṃ vippakirituṃ appadānato samādhi avikkhepalakkhaṇo nāma hotīti.
如同将军巡视军营，视察军队驻扎之处，确保军队齐备，若扰乱军队只随从将军行动。相似地，生俱法性因定心具除散乱特质，因此称为“无动摇定”。
Aparo pana nayo – ayaṃ cittassekaggatāsaṅkhāto samādhi nāma avisāralakkhaṇo vā avikkhepalakkhaṇo vā, sahajātadhammānaṃ, sampiṇḍanaraso nhāniyacuṇṇānaṃ udakaṃ viya, upasamapaccupaṭṭhāno ñāṇapaccupaṭṭhāno vā. ‘‘Samāhito yathābhūtaṃ jānāti passatī’’ti hi vuttaṃ. Visesato sukhapadaṭṭhāno, nivāte dīpaccīnaṃ ṭhiti viya cetaso ṭhitīti daṭṭhabbo.
“另一种引导”——此谓一心专注的禅定，此禅定称为心意专注，具有不散乱的特性，既非不延续的定相，也非动荡不安的定相，是自性质本然的，如水中的水珠聚合，或如沐浴水与汤药相融合一般，同时具止息与智慧的辅助。正如所说：“专注者真实地知见、观察。”特别是，观察其安乐之处，犹如心于静夜灯火稳固之相，当知此心安住如是。
Indriyarāsivaṇṇanā根聚之解释
Saddahanti etāya, sayaṃ vā saddahati, saddahanamattameva vā esāti saddhā. Sāva assaddhiyassa abhibhavanato adhipatiyaṭṭhena indriyaṃ. Adhimokkhalakkhaṇe vā indaṭṭhaṃ kāretīti indriyaṃ. Saddhāva indriyaṃ saddhindriyaṃ. Sā panesā sampasādanalakkhaṇā ca saddhā sampakkhandanalakkhaṇā ca.
“信心者”乃此身自信——即持有信心，或仅具信心之少许者，皆称为信心。信心胜过无信，故为根基之主宰者。于根本之明了或控制，具其主宰功能，故信是根（根即能力、法门）。此信心亦称为信根。且信具安立清净之标志，并且具聚集整全之特征。
Yathā hi rañño cakkavattissa udakappasādako maṇi udake pakkhitto paṅkasevālapaṇakakaddamaṃ sannisīdāpeti, udakaṃ acchaṃ karoti vippasannaṃ anāvilaṃ, evameva saddhā uppajjamānā nīvaraṇe vikkhambheti, kilese sannisīdāpeti, cittaṃ pasādeti, anāvilaṃ karoti. Pasannena cittena yogāvacaro kulaputto dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti, bhāvanaṃ ārabhati. Evaṃ tāva saddhā sampasādanalakkhaṇāti veditabbā. Tenāha āyasmā nāgaseno –
确如王中之王、转轮圣王所宝爱的清水宝珠，清水中若有泥土、污泥、杂质等沾附，则无法坐卧稳定，须除去污秽令其澄净；此亦如信心生起于身，即能撵除烦恼障碍，令心安净明亮。怀着清净心者，恭敬布施，遵守戒律，行持伍波萨他斋戒，修习禅定。信心即如是，应当知信具安净之标志。因此尊者龙军问曰——
‘‘Yathā, mahārāja, rājā cakkavatti caturaṅginiyā senāya saddhiṃ addhānamaggappaṭipanno parittaṃ udakaṃ tareyya, taṃ udakaṃ hatthīhi ca assehi ca rathehi ca pattīhi ca saṅkhubhitaṃ bhaveyya āvilaṃ lulitaṃ kalalībhūtaṃ, uttiṇṇo ca rājā cakkavatti manusse āṇāpeyya ‘pānīyaṃ bhaṇe āharatha, taṃ pivissāmī’ti. Rañño ca udakappasādako maṇi bhaveyya. ‘Evaṃ devā’ti kho te manussā rañño cakkavattissa paṭissutvā taṃ udakappasādakaṃ maṇiṃ udake pakkhipeyyuṃ. Tasmiṃ udake pakkhittamatte paṅkasevālapaṇakaṃ vigaccheyya, kaddamo ca sannisīdeyya, acchaṃ bhaveyya udakaṃ vippasannaṃ anāvilaṃ, tato rañño cakkavattissa pānīyaṃ upanāmeyyuṃ – ‘pivatu devo pānīya’nti.
“如是，大王，转轮圣王率领四部军队，共同行进渡过防护水时，该水若被象、马、战车与兵器践踏搅浑，水则浑浊污秽不清；圣王若渡水至岸上，招呼士卒汲水饮用说‘来饮用吧’，则士卒知此水清澈，谓之‘是诸天水’。于是人众视此转轮圣王之御用水，投诸水中者，水不被污秽，仍然清净透明。后来圣王引水供饮，言‘饮吧，此为神圣饮水’。
‘‘Yathā , mahārāja, udakaṃ evaṃ cittaṃ daṭṭhabbaṃ. Yathā te manussā evaṃ yogāvacaro daṭṭhabbo. Yathā paṅkasevālapaṇakaṃ kaddamo ca evaṃ kilesā daṭṭhabbā. Yathā udakappasādako maṇi evaṃ saddhā daṭṭhabbā. Yathā udakappasādake maṇimhi pakkhittamatte paṅkasevālapaṇakaṃ vigacchati kaddamo ca sannisīdati, acchaṃ bhavati udakaṃ vippasannaṃ anāvilaṃ, evameva kho, mahārāja, saddhā uppajjamānā nīvaraṇe vikkhambheti, vinīvaraṇaṃ cittaṃ hoti acchaṃ vippasannaṃ anāvila’’nti (mi. pa. 2.1.10).
“如是，大王，心亦须观，如同此水；如同善行人亦观；如同污秽泥土、污泥亦当知为烦恼；如同此清澈宝珠，信亦当知为信根。清净宝珠水中若夹杂污秽泥土，宝珠虽贵，水仍污秽，犹如起信而烦恼侵扰相扰乱，若无扰乱，心则清净明朗。” （引用自中部论第二篇第十节）
Yathā pana kumbhilamakaragāharakkhasādikiṇṇaṃ pūraṃ mahānadiṃ āgamma bhīrukajano ubhosu tīresu tiṭṭhati. Saṅgāmasūro pana mahāyodho āgantvā ‘kasmā ṭhitatthā’ti pucchitvā ‘sappaṭibhayabhāvena otarituṃ na visahāmā’ti vutte sunisitaṃ asiṃ gahetvā ‘mama pacchato etha, mā bhāyitthā’ti vatvā nadiṃ otaritvā āgatāgate kumbhilādayo paṭibāhitvā orimatīrato manussānaṃ sotthibhāvaṃ karonto pārimatīraṃ neti. Pārimatīratopi sotthinā orimatīraṃ āneti. Evameva dānaṃ dadato sīlaṃ rakkhato uposathakammaṃ karoto bhāvanaṃ ārabhato saddhā pubbaṅgamā purecārikā hoti. Tena vuttaṃ ‘sampakkhandanalakkhaṇā ca saddhā’ti.
譬如一只水瓢、鳄鱼与龟等水中生物聚集于大河中，畏惧之人于两岸徘徊不敢下水；勇猛斗士来问‘何以止步此处？’答言‘恐惧袭心无法下降’。勇士握剑立誓‘我在后方，你们毋惧’，遂渡河而至。鳄鱼等水中生物畏惧此勇士，而护持岸边人众安全。反之，岸上人保护水中生物，使河岸边众获安心。由此施舍布施、持戒诚行伍波萨他戒、修习禅定，信心生起先导此法，故称为“具整全之信心”。
Aparo nayo – saddahanalakkhaṇā saddhā, okappanalakkhaṇā vā. Pasādanarasā udakappasādakamaṇi viya, pakkhandanarasā vā oghuttaraṇo viya. Akālusiyapaccupaṭṭhānā, adhimuttipaccupaṭṭhānā vā. Saddheyyavatthupadaṭṭhānā sotāpattiyaṅgapadaṭṭhānā vā, sā hatthavittabījāni viya daṭṭhabbā.
另一种引导法，是以信心为标志，或以专注为标志。信心时如清澈甘美的水晶宝珠，能净除污浊；专注时如激流渡过洪水。以不变的心念守护，或以专注专一安住。依信心根本的立基，为初果须陀洹果的立基，应当观察其为生起之种子。
Vīrassa bhāvo vīriyaṃ, vīrānaṃ vā kammaṃ vīriyaṃ. Vidhinā vā nayena upāyena īrayitabbaṃ pavattayitabbanti vīriyaṃ. Tadeva kosajjassa abhibhavanato adhipatiyaṭṭhena indriyaṃ. Paggahaṇalakkhaṇe vā indaṭṭhaṃ kāretīti indriyaṃ. Vīriyameva indriyaṃ vīriyindriyaṃ. Taṃ panetaṃ upatthambhanalakkhaṇañca vīriyaṃ paggahaṇalakkhaṇañca. Yathā hi jiṇṇagharaṃ āgantukena thūṇupatthambhena tiṭṭhati, evameva yogāvacaro vīriyupatthambhena upatthambhito hutvā sabbakusaladhammehi na hāyati, na parihāyati. Evaṃ tāvassa upatthambhanalakkhaṇatā veditabbā. Tenāha thero nāgaseno –
勇敢的状态称为精进，勇士所行之行亦称精进。通过方法和引导，应当努力使之生起和增长，这就是权势之力所主导的感官。感官的获得标志即为精进感官。精进正是感官之感官。这个支持的标志亦是精进，承持的标志亦是精进。正如旧木屋因外来者支柱而巩固不倒，修行者依精进为支柱，诸善法因此不退失、不消减。由此可知，其支持的标志应当明白。因此长老那伽塞诺说：
‘‘Yathā , mahārāja, puriso gehe patante tamaññena dārunā upatthambheyya, upatthambhitaṃ santaṃ evaṃ taṃ gehaṃ na pateyya, evameva kho mahārāja upatthambhanalakkhaṇaṃ vīriyaṃ, vīriyupatthambhitā sabbe kusalā dhammā na hāyanti na parihāyantī’’ti (mi. pa. 2.1.12).
“如王，若有人在家中夜晚灭阴时以木杖支撑，被支撑的屋宅安稳不倒，同理，王啊，支持的标志便是精进，凭精进支持，所有善法不退不坏。”（中部·第二章·十二节）
Yathā vā pana khuddikāya ca mahatikāya ca senāya saṅgāme pavatte khuddikā senā olīyeyya, tato rañño āroceyya, rājā balavāhanaṃ peseyya, tena paggahitā sakasenā parasenaṃ parājeyya, evameva vīriyaṃ sahajātasampayuttadhammānaṃ olīyituṃ osakkituṃ na deti, ukkhipati, paggaṇhāti. Tena vuttaṃ ‘paggahaṇalakkhaṇañca vīriya’nti.
又如小军与大军交战中小军溃败，国王闻讯派遣精锐战兵，凭此精锐战兵击败他军，如是精进使与生俱来的善法不致沮丧、不能抑制，反而提升、获得。故称“支持的标志即为精进”。
Aparo nayo – ussāhalakkhaṇaṃ vīriyaṃ, sahajātānaṃ upatthambhanarasaṃ, asaṃsīdanabhāvapaccupaṭṭhānaṃ, ‘‘saṃviggo yoniso padahatī’’ti (a. ni. 4.113) vacanato saṃvegapadaṭṭhānaṃ, vīriyārambhavatthupadaṭṭhānaṃ vā. Sammā āraddhaṃ sabbāsaṃ sampattīnaṃ mūlaṃ hotīti daṭṭhabbaṃ.
另一种引导法，是以奋发的标志即是精进，是天性爱护、有依靠的状态，是对不动摇状态的守护，《阿毗尼婆沙论》中有言：“心紧张时能明了觉察”，亦是精进的起点立基。修正精进为一切功德修成的根本，应当认识此理。
Saranti etāya, sayaṃ vā sarati, saraṇamattameva vā esāti sati. Sāva muṭṭhassaccassa abhibhavanato adhipatiyaṭṭhena indriyaṃ, upaṭṭhānalakkhaṇe vā indaṭṭhaṃ kāretīti indriyaṃ. Sati eva indriyaṃ satindriyaṃ. Sā panesā apilāpanalakkhaṇā ca sati upaggaṇhanalakkhaṇā ca. Yathā hi rañño bhaṇḍāgāriko dasavidhaṃ ratanaṃ gopayanto sāyaṃpātaṃ rājānaṃ issariyasampattiṃ sallakkhāpeti sāreti, evameva sati kusalaṃ dhammaṃ sallakkhāpeti sarāpeti. Tenāha thero –
舍弃意为断除、放下，舍弃本身即是舍弃的程度。此乃克服烦恼的力量所主导的感官，是守护的标志，感官的获得即感官。念头正是感官之感官。念头还包括对境不起妄语的特征和对法的把持特征。譬如国王的库房守卫珍宝，傍晚时分向王呈上国王的主权，识别、守护宝物，念头则如是标示守护诸善法。因此长老说：
‘‘Yathā, mahārāja, rañño cakkavattissa bhaṇḍāgāriko rājānaṃ cakkavattiṃ sāyaṃpātaṃ yasaṃ sarāpeti – ‘ettakā, deva, hatthī, ettakā assā, ettakā rathā, ettakā pattī, ettakaṃ hiraññaṃ, ettakaṃ suvaṇṇaṃ, ettakaṃ sabbaṃ sāpateyyaṃ, taṃ devo saratū’ti, evameva kho, mahārāja, sati kusale dhamme apilāpeti – ime cattāro satipaṭṭhānā, ime cattāro sammappadhānā, ime cattāro iddhipādā, imāni pañcindriyāni, imāni pañca balāni, ime satta bojjhaṅgā, ayaṃ ariyo aṭṭhaṅgiko maggo, ayaṃ samatho, ayaṃ vipassanā, ayaṃ vijjā, ayaṃ vimutti, ime lokuttarā dhammāti. Evaṃ kho, mahārāja, apilāpanalakkhaṇā satī’’ti (mi. pa. 2.1.13).
如同，尊敬的大王，轮王的仓库管理员，在傍晚将王室轮王所拥有的财富收入库中，数算了象马、战车、旗帜、黄金、白银以及所有应当收入的财物后，对天神说：『天神啊，这样的数量。』大王啊，正如是观心于善法而不散乱——这些即是四念处，这些即是四正勤，这些即是四根本势，这些即是五根，这些即是五力，这些即是七觉支，这就是圣八正道，这就是定，这就是慧，这就是智，这就是出离，这些都是出世间法。大王啊，正念的特征便是如此不散乱。」
Yathā pana rañño cakkavattissa pariṇāyakaratanaṃ rañño ahite ca hite ca ñatvā ahite apayāpeti, hite upayāpeti, evameva sati hitāhitānaṃ dhammānaṃ gatiyo samanvesitvā ‘ime kāyaduccaritādayo dhammā ahitā’ti ahite dhamme apanudeti , ‘ime kāyasucaritādayo dhammā hitā’ti hite dhamme upaggaṇhāti. Tenāha thero –
譬如，轮王作为国王，他能明了国王的利害得失，因明了有害的事而远离，有利的事而接近。正如是，心念生起时，经过对利害法的探求，便知『这些如身行为等行为是不利的法』而远离这些不利法，知『这些如身清净行为等是有利的法』而接近这些有利法。长老由此说——
‘‘Yathā, mahārāja, rañño cakkavattissa pariṇāyakaratanaṃ rañño hitāhite jānāti ‘ime rañño hitā ime ahitā, ime upakārā ime anupakārā’ti, tato ahite apanudeti hite upaggaṇhāti, evameva kho, mahārāja, sati uppajjamānā hitāhitānaṃ dhammānaṃ gatiyo samanvesati ‘ime dhammā hitā ime dhammā ahitā, ime dhammā upakārā ime dhammā anupakārā’ti , tato ahite dhamme apanudeti hite dhamme upaggaṇhāti. Evaṃ kho, mahārāja, upaggaṇhanalakkhaṇā satī’’ti (mi. pa. 2.1.13).
「大王，正如轮王明了国政中的利害，知道『这些为王之利，这些为王之害，这些为助益，这些为无助』，于是远离害事而接近利益。大王，心念生起时，同样寻找利害法的去向，心知『这些法是利，这些法是害，这些法是助益，这些法是无助益』，于是远离害法而接近利法。如此，大王，正念的特征是接近利益。」
Aparo nayo – apilāpanalakkhaṇā sati, asammosanarasā, ārakkhapaccupaṭṭhānā visayābhimukhībhāvapaccupaṭṭhānā vā, thirasaññāpadaṭṭhānā, kāyādisatipaṭṭhānapadaṭṭhānā vā, ārammaṇe daḷhaṃ patiṭṭhitattā pana esikā viya, cakkhudvārādirakkhaṇato dovāriko viya ca daṭṭhabbā.
另一种路径是——不散乱的正念，或称不生嗔恚味、守护的、正着眼于所缘境的、正注意于威仪行为等念，诸念乃持续不辍，正如守护眼门等门户之关卡，如同守门人守卫门户一样应当观察。
Ārammaṇe cittaṃ sammā adhiyati ṭhapetīti samādhi. Sova vikkhepassa abhibhavanato adhipatiyaṭṭhena indriyaṃ. Avikkhepalakkhaṇe vā indaṭṭhaṃ kāretīti indriyaṃ. Samādhiyeva indriyaṃ samādhindriyaṃ. Lakkhaṇādīni panassa heṭṭhā vuttanayeneva veditabbāni.
当心因缘和谐而坚定安住，这即是定。心清净安定的状态，克服散乱的贼王，支配感官。若无散乱，便觉心所信赖具足。这定相当于定根。标志等特征，亦须悉知领悟。
Pajānātīti paññā. Kiṃ pajānāti? ‘Idaṃ dukkha’ntiādinā nayena ariyasaccāni. Aṭṭhakathāyaṃ pana ‘paññāpetīti paññā’ti vuttaṃ. Kinti paññāpetīti? Aniccaṃ dukkhaṃ anattāti paññāpeti. Sāva avijjāya abhibhavanato adhipatiyaṭṭhena indriyaṃ. Dassanalakkhaṇe vā indaṭṭhaṃ kāretīti indriyaṃ. Paññāva indriyaṃ paññindriyaṃ. Sā panesā obhāsanalakkhaṇā ca paññā pajānanalakkhaṇā ca. Yathā hi catubhittike gehe rattibhāge dīpe jalite andhakāro nirujjhati āloko pātubhavati, evameva obhāsanalakkhaṇā paññā. Paññobhāsasamo obhāso nāma natthi. Paññavato hi ekapallaṅkena nisinnassa dasasahassilokadhātu ekālokā hoti. Tenāha thero –
「知」者即智慧。何为知？以圣谛为内容的知，譬如『此苦』等四圣谛。经注中说「使知即智慧」。何谓使知？即是观察无常、苦、无我。智慧乃克服无明的主宰，是根本能力。于现前相中，建立正判断智慧，是智慧根本。智慧及其光明特征，即是认知之标志。如同依四基坐夜时点灯，黑暗消灭光明显现，智慧亦如是光明。智慧无所媲美，具有智慧之人能令千万世界如同一盏灯光明遍照。由此，长老说——
‘‘Yathā, mahārāja, puriso andhakāre gehe padīpaṃ paveseyya, paviṭṭho padīpo andhakāraṃ viddhaṃseti, obhāsaṃ janeti, ālokaṃ vidaṃseti, pākaṭāni ca rūpāni karoti, evameva kho, mahārāja, paññā uppajjamānā avijjandhakāraṃ viddhaṃseti, vijjobhāsaṃ janeti, ñāṇālokaṃ vidaṃseti, pākaṭāni ca ariyasaccāni karoti. Evaṃ kho, mahārāja, obhāsanalakkhaṇā paññā’’ti (mi. pa. 2.1.15).
譬如，尊王，若有人入于黑暗之屋中而置明灯，既得明灯，则明灯能划破黑暗，生起光明，发出光亮，照破黑暗，并且显现清晰的形色。正如是，尊王，智慧生起时能划破无明黑暗，生起明了的光明，即智慧光，能够彰显显然的圣谛。如此说来，尊王，智慧具备生起光明的特征。
Yathā pana cheko bhisakko āturānaṃ sappāyāsappāyāni bhojanāni jānāti, evaṃ paññā uppajjamānā kusalākusale sevitabbāsevitabbe hīnappaṇītakaṇhasukkasappaṭibhāgaappaṭibhāge dhamme pajānāti. Vuttampi cetaṃ dhammasenāpatinā – ‘‘pajānāti pajānātīti kho, āvuso, tasmā paññavāti vuccati. Kiñca pajānāti? Idaṃ dukkhanti pajānātī’’ti (ma. ni. 1.449) vitthāretabbaṃ. Evamassā pajānanalakkhaṇatā veditabbā.
譬如，若学徒医生知晓病人的苦与乐饮食，智慧生起时，则能识别应当亲近或远离、善劣之法、相对增长或减少之法。此义经法军领袖所说：“识知即是识知，亲爱的，这正是因智慧而称之为智慧。何谓识知呢？便是识知此为苦。”此义当详加阐释。如此，识知的特征应当被知晓。
Aparo nayo – yathāsabhāvapaṭivedhalakkhaṇā paññā; akkhalitapaṭivedhalakkhaṇā vā kusalissāsakhittausupaṭivedho viya. Visayobhāsarasā padīpo viya. Asammohapaccupaṭṭhānā araññagatasudesako viya.
另一引导则是——如实性察觉之特征即智慧；如分析成长发芽之特征，亦是智慧，正如明灯之于其亮光如是。清醒恍悟警觉，宛如住于寂静林中之安乐者。
Manatīti mano; vijānātīti attho. Aṭṭhakathācariyā panāhu – nāḷiyā minamāno viya, mahātulāya dhārayamāno viya ca, ārammaṇaṃ minati pajānātīti manoti. Tadeva mananalakkhaṇe indaṭṭhaṃ kāretīti indriyaṃ. Manova indriyaṃ manindriyaṃ. Heṭṭhā vuttacittassevetaṃ vevacanaṃ.
所谓心者，即是意；所谓知晓，即是义。注疏师言：如同吹管竖笛般，均匀持握且吹奏，意指心意察觉而知晓对象，称为意。此即心意之标志，称为根。所谓心根、意根。下面所说的心，即指此说。
Pītisomanassasampayogato sobhanaṃ mano assāti sumano. Sumanassa bhāvo somanassaṃ. Sātalakkhaṇe indaṭṭhaṃ kāretīti indriyaṃ. Somanassameva indriyaṃ somanassindriyaṃ. Heṭṭhā vuttavedanāyevetaṃ vevacanaṃ.
快乐愉悦之合，是美好的心，被称为乐心。乐即由快乐而生，快乐即乐。依标志称为根。此即乐心的根体。下面所说的感受，即是此之说明。
Jīvanti tena taṃsampayuttakā dhammāti jīvitaṃ. Anupālanalakkhaṇe indaṭṭhaṃ kāretīti indriyaṃ. Jīvitameva indriyaṃ jīvitindriyaṃ. Taṃ pavattasantatādhipateyyaṃ hoti. Lakkhaṇādīhi pana attanā avinibhuttānaṃ dhammānaṃ anupālanalakkhaṇaṃ jīvitindriyaṃ, tesaṃ pavattanarasaṃ, tesaṃyeva ṭhapanapaccupaṭṭhānaṃ, yāpayitabbadhammapadaṭṭhānaṃ. Santepi ca anupālanalakkhaṇādimhi vidhāne atthikkhaṇeyeva taṃ te dhamme anupāleti udakaṃ viya uppalādīni, yathāsakaṃpaccayuppannepi ca dhamme pāleti dhātī viya kumāraṃ, sayaṃpavattitadhammasambandheneva ca pavattati niyāmako viya, na bhaṅgato uddhaṃ pavattayati attano ca pavattayitabbānañca abhāvā, na bhaṅgakkhaṇe ṭhapeti sayaṃ bhijjamānattā khīyamāno viya vaṭṭisineho dīpasikhaṃ. Na ca anupālanapavattanaṭṭhapanānubhāvavirahitaṃ yathāvuttakkhaṇe tassa tassa sādhanatoti daṭṭhabbaṃ.
因快乐而生诸合称为行，即生命；维护生命之标志，称为根。此即生命根。此业主维系流转不息。自性具足标志者，自我未灭之法，名为维护生命根。其维系流转与安立摄持正法之义行，皆应被实践。即使与维护生命相应之法中，有些法能稍有破坏，如水破坏莲花，如缘生法破坏土质，然此仍继续维系生长定律，如水火之种子般生息，不会破坏自己，而能维持生长。如蠕虫虽渐变衰，仍照亮生命之灯火。无维护生命流转及其摄持行动之法者，在其时刻即显其无用。
Maggaṅgarāsivaṇṇanā道支聚之解释
Sammādiṭṭhiādīsu dassanaṭṭhena sammādiṭṭhi. Abhiniropanaṭṭhena sammāsaṅkappo, paggahanaṭṭhena sammāvāyāmo, upaṭṭhānaṭṭhena sammāsati, avikkhepanaṭṭhena sammāsamādhīti veditabbo. Vacanatthato pana sammā passati, sammā vā tāya passantīti sammādiṭṭhi. Sammā saṅkappeti, sammā vā tena saṅkappentīti sammāsaṅkappo. Sammā vāyāmeti, sammā vā tena vāyamantīti sammāvāyāmo. Sammā sarati, sammā vā tāya sarantīti sammāsati. Sammā samādhiyati, sammā vā tena samādhiyantīti sammāsamādhi. Apica, pasatthā sundarā vā diṭṭhi sammādiṭṭhīti. Imināpi nayena tesaṃ vacanattho veditabbo. Lakkhaṇādīni pana heṭṭhā vuttāneva.
正见诸法等以见为依，谓正见；以止恶念为依，谓正思惟；以断恶行为依，谓正精进；以恪守戒律为依，谓正念；以不动摇为依，谓正定，此理应知。言语义上者，则是正确而明了的见，或所见者即是正见。正思惟者，即正而善的思惟；正精进者，正当努力向善；正念者，正当保持观察；正定者，正当入定并安住。复有清净美好的见，也是正见。依此理路，应当了知其辞的含义。诸标志等如前已说。
Balarāsivaṇṇanā力聚之解释
Saddhābalādīsupi saddhādīni vuttatthāneva. Akampiyaṭṭhena pana balanti veditabbaṃ. Evametesu assaddhiye na kampatīti saddhābalaṃ. Kosajje na kampatīti vīriyabalaṃ. Muṭṭhassacce na kampatīti satibalaṃ. Uddhacce na kampatīti samādhibalaṃ. Avijjāya na kampatīti paññābalaṃ. Ahirike na kampatīti hiribalaṃ. Anottappe na kampatīti ottappabalanti. Ayaṃ ubhayapadavasena atthavaṇṇanā hoti.
信力等，信等义，亦如前所说。但力应当理解为无动摇的力量。如此之中有不动摇者，当知是信力。科萨地不动摇者，为精进力。心定无动摇者，是念力。心正定者，是定力。无明时不动摇者，为慧力。无愧时不动摇者，为愧力。无羞时不动摇者，为羞力。此为双重立场的意义说明。
Tattha purimāni pañca heṭṭhā lakkhaṇādīhi pakāsitāneva. Pacchimadvaye kāyaduccaritādīhi hiriyatīti hirī; lajjāyetaṃ adhivacanaṃ. Tehi eva ottappatīti ottappaṃ; pāpato ubbegassetaṃ adhivacanaṃ. Tesaṃ nānākaraṇadīpanatthaṃ ‘samuṭṭhānaṃ adhipati lajjā bhayalakkhaṇena cā’ti imaṃ mātikaṃ ṭhapetvā ayaṃ vitthārakathā vuttā.
其中前五个如下面所揭示之标志。后面二者是身体恶行等为羞耻，羞耻的另外称谓。又羞耻亦称惧怕，这表明一切恶事所引起的障碍。为彰显种种起因，故立此纲领。
Ajjhattasamuṭṭhānā hirī nāma; bahiddhāsamuṭṭhānaṃ ottappaṃ nāma. Attādhipati hirī nāma; lokādhipati ottappaṃ nāma. Lajjāsabhāvasaṇṭhitā hirī nāma; bhayasabhāvasaṇṭhitaṃ ottappaṃ nāma. Sappatissavalakkhaṇā hirī nāma; vajjabhīrukabhayadassāvilakkhaṇaṃ ottappaṃ nāma.
其中内起起因名为羞耻，外起起因名为惧怕。自我为主则称羞耻，以世俗为主则称惧怕。以羞耻的本质为基础的，是羞耻；以恐惧本质为基础的，是惧怕。羞耻的特征是保持纯正；惧怕则显于畏难逃避。
Tattha ajjhattasamuṭṭhānaṃ hiriṃ catūhi kāraṇehi samuṭṭhāpeti – jātiṃ paccavekkhitvā, vayaṃ paccavekkhitvā, sūrabhāvaṃ paccavekkhitvā, bāhusaccaṃ paccavekkhitvā. Kathaṃ? ‘Pāpakaraṇaṃ nāmetaṃ na jātisampannānaṃ kammaṃ, hīnajaccānaṃ kevaṭṭādīnaṃ idaṃ kammaṃ. Mādisassa jātisampannassa idaṃ kammaṃ kātuṃ na yutta’nti, evaṃ tāva jātiṃ paccavekkhitvā pāṇātipātādipāpaṃ akaronto hiriṃ samuṭṭhāpeti. Tathā ‘pāpakaraṇaṃ nāmetaṃ daharehi kattabbaṃ kammaṃ, mādisassa vaye ṭhitassa idaṃ kammaṃ kātuṃ na yutta’nti, evaṃ vayaṃ paccavekkhitvā pāṇātipātādipāpaṃ akaronto hiriṃ samuṭṭhāpeti. Tathā ‘pāpakammaṃ nāmetaṃ dubbalajātikānaṃ kammaṃ, na sūrabhāvānaṃ. Mādisassa sūrabhāvasampannassa idaṃ kammaṃ kātuṃ na yutta’nti, evaṃ sūrabhāvaṃ paccavekkhitvā pāṇātipātādipāpaṃ akaronto hiriṃ samuṭṭhāpeti. Tathā ‘pāpakammaṃ nāmetaṃ andhabālānaṃ kammaṃ, na paṇḍitānaṃ. Mādisassa paṇḍitassa bahussutassa idaṃ kammaṃ kātuṃ na yutta’nti, evaṃ bāhusaccaṃ paccavekkhitvā pāṇātipātādipāpaṃ akaronto hiriṃ samuṭṭhāpeti. Evaṃ ajjhattasamuṭṭhānahiriṃ catūhi kāraṇehi samuṭṭhāpeti. Samuṭṭhāpetvā ca pana attano citte hiriṃ pavesetvā pāpakammaṃ na karoti. Evaṃ ajjhattasamuṭṭhānā hirī nāma hoti.
其中内起羞耻由四种因缘生起：观身生、观老死、观气味、观多知识。如何？“恶业非此生者、不为劣生众摩啰他等业；不宜为世尊出生之业”，以此观身生，止杀生等恶；“恶业非此老者、不宜为世尊时世”，以此观老死，止杀生等恶；“恶业非此气味者、不为具香臭之业”，以此观气味，止杀生等恶；“恶业非此多知者、不应为智慧多闻之业”，以此观多知识，止杀生等恶。由此内起羞耻四因生起，生起于心则不作恶业。此即内起羞耻之义。
Kathaṃ bahiddhāsamuṭṭhānaṃ ottappaṃ nāma? Sace tvaṃ pāpakammaṃ karissasi catūsu parisāsu garahappatto bhavissasi.
外起羞耻谓何？若汝行恶业，将成四众所厌恶之人。
Garahissanti taṃ viññū, asuciṃ nāgariko yathā;
智者必定憎恶那污秽之众，正如俗人憎恶不洁之物。
Vajjito sīlavantehi, kathaṃ bhikkhu karissasīti.
君子守戒怎能作恶，如是何以比库为此行为？
Evaṃ paccavekkhanto hi bahiddhāsamuṭṭhitena ottappena pāpakammaṃ na karoti. Evaṃ bahiddhāsamuṭṭhānaṃ ottappaṃ nāma hoti.
由此反观，内在由外缘引起的羞耻心使人不作恶行。由此所谓外缘起的羞耻心。
Kathaṃ attādhipati hirī nāma? Idhekacco kulaputto attānaṃ adhipatiṃ jeṭṭhakaṃ katvā ‘mādisassa saddhāpabbajitassa bahussutassa dhutaṅgadharassa na yuttaṃ pāpakammaṃ kātu’nti pāpaṃ na karoti. Evaṃ attādhipati hirī nāma hoti. Tenāha bhagavā – ‘‘so attānaṃyeva adhipatiṃ jeṭṭhakaṃ karitvā akusalaṃ pajahati kusalaṃ bhāveti, sāvajjaṃ pajahati anavajjaṃ bhāveti, suddhamattānaṃ pariharatī’’ti (a. ni. 3.40).
何谓自宰者的羞耻心？这里有一位贵族子弟，自视为自身之主宰，年长分外尊敬，心念曰：“此信心坚定而出家成就多闻，着灰衣而行者，不应作恶。”于是便不作恶。此即自宰者的羞耻心。故世尊说——“彼自行自为主宰，尊长以身践行断恶修善，远离罪过，修习无过，洁净自持。”
Kathaṃ lokādhipati ottappaṃ nāma? Idhekacco kulaputto lokaṃ adhipatiṃ jeṭṭhakaṃ katvā pāpakammaṃ na karoti. Yathāha – ‘‘mahā kho panāyaṃ lokasannivāso. Mahantasmiṃ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno, te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ pajānanti, tepimaṃ evaṃ jānissanti ‘passatha bho imaṃ kulaputtaṃ, saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. Santi devatā iddhimantiniyo dibbacakkhukā paracittaviduniyo. Tā dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ pajānanti, tāpi maṃ jānissanti ‘passatha bho imaṃ kulaputtaṃ, saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti… so lokaṃyeva adhipatiṃ jeṭṭhakaṃ katvā akusalaṃ pajahati kusalaṃ bhāveti, sāvajjaṃ pajahati anavajjaṃ bhāveti, suddhamattānaṃ pariharatī’’ti (a. ni. 3.146). Evaṃ lokādhipati ottappaṃ nāma hoti.
何谓天下主宰的羞耻心？这里有一位贵族子弟，自视为天下之主宰，因而不作恶。譬如——“此乃广大世界居处。浩大居处中有沙门婆罗门，具神力，具天眼，具他心通，远则能见，近则难现，心识通达，悉知三世。当知彼等心语：‘看，此贵族子弟，有信从家出家，游于舍外，常远离恶恶不善法。’天众亦如是，具三神通，远近悉见，心念亦知，亦生此念：‘看，此贵族子弟，在家坚信，出家成游处，远离一切恶行不善之法。’……如是彼自视天下之主宰，尊长以身践行断恶修善，远离罪过，修习无过，洁净自持。”故名天下主宰的羞耻心。
Lajjāsabhāvasaṇṭhitā hirī, bhayasabhāvasaṇṭhitaṃ ottappanti. Ettha pana lajjāti lajjanākāro; tena sabhāvena saṇṭhitā hirī. Bhayanti apāyabhayaṃ; tena sabhāvena saṇṭhitaṃ ottappaṃ. Tadubhayampi pāpaparivajjane pākaṭaṃ hoti. Ekacco hi, yathā nāma eko kulaputto uccārapassāvādīni karonto lajjitabbayuttakaṃ ekaṃ disvā lajjanākārappatto bhaveyya hīḷito, evameva ajjhattaṃ lajjidhammaṃ okkamitvā pāpakammaṃ na karoti. Ekacco apāyabhayabhīto hutvā pāpakammaṃ na karoti.
羞耻自性所依为羞耻，恐惧自性所依为羞怖。羞耻于惭愧形状上得以成立，故此羞耻成立。恐怖乃因畏惧恶报明知其危险，故羞怖得以成立。两者皆于恶业避免时显然表露。有一人，譬如有一贵族子弟，于诽谤谩骂之时观见羞耻相，则内生惭愧，生怯弱，弃绝恶行。又有一人因恐怖恶报而不作恶行。
Tatridaṃ opammaṃ – yathā hi dvīsu ayoguḷesu eko sītalo bhaveyya gūthamakkhito, eko uṇho āditto. Tattha paṇḍito sītalaṃ gūthamakkhitattā jigucchanto na gaṇhāti, itaraṃ ḍāhabhayena. Tattha sītalassa gūthamakkhanajigucchāya agaṇhanaṃ viya ajjhattaṃ lajjidhammaṃ okkamitvā pāpassa akaraṇaṃ. Uṇhassa ḍāhabhayena agaṇhanaṃ viya apāyabhayena pāpassa akaraṇaṃ veditabbaṃ.
此中譬喻如二聚落中，一处寒冷阴湿且积聚污秽，另一处炎热且火烧炽烈。於此，智者因寒凉之阴湿而生厌恶，因而不愿接近；对炎热之恐惧亦不愿靠近。此寒凉之厌恶，如内心起羞耻之心，因羞耻而断恶行；炎热之恐惧，如怕惩罚与堕地狱之恐怖，能防止恶行。
Sappatissavalakkhaṇā hirī, vajjabhīrukabhayadassāvilakkhaṇaṃ ottappanti. Idampi dvayaṃ pāpaparivajjane eva pākaṭaṃ hoti. Ekacco hi jātimahattapaccavekkhaṇā satthumahattapaccavekkhaṇā dāyajjamahattapaccavekkhaṇā sabrahmacārīmahattapaccavekkhaṇāti catūhi kāraṇehi sappatissavalakkhaṇaṃ hiriṃ samuṭṭhāpetvā pāpaṃ na karoti. Ekacco attānuvādabhayaṃ parānuvādabhayaṃ daṇḍabhayaṃ duggatibhayanti catūhi kāraṇehi vajjabhīrukabhayadassāvilakkhaṇaṃ ottappaṃ samuṭṭhāpetvā pāpaṃ na karoti. Tattha jātimahattapaccavekkhaṇādīni ceva attānuvādabhayādīni ca vitthāretvā kathetabbāni.
正直品德之特征为羞耻心及敬畏罚责之心即为惧戒感。此二者，显著作用于断恶。有人因观人生重大、佛陀重大、受戒重大、修行重大四大缘故而生起羞耻之心，故不造恶。又有因畏惧自我遭灾、他人舆论、惩罚及恶道苦报等四大缘故而生敬畏戒禁之心，故不造恶。此处应详细分辨人生重大等四缘及自他畏惧四缘。
Mūlarāsivaṇṇanā根聚之解释
Na lubbhanti etena, sayaṃ vā na lubbhati, alubbhanamattameva vā tanti alobho. Adosāmohesupi eseva nayo. Tesu alobho ārammaṇe cittassa agedhalakkhaṇo, alaggabhāvalakkhaṇo vā kamaladale jalabindu viya. Apariggahaṇaraso muttabhikkhu viya . Anallīnabhāvapaccupaṭṭhāno asucimhi patitapuriso viya. Adoso acaṇḍikkalakkhaṇo, avirodhalakkhaṇo vā anukūlamitto viya. Āghātavinayaraso pariḷāhavinayaraso vā candanaṃ viya. Sommabhāvapaccupaṭṭhāno puṇṇacando viya. Amoho lakkhaṇādīhi heṭṭhā paññindriyapade vibhāvito eva.
对此二者不贪著，即便非贪著也无贪著，即是无贪。对愤怒、迷惑亦同理。无贪如心聚焦于缘起之缘，如莲花瓣上水珠般可依缘而存。无取如出家比库，洒脱于执著。无瞋如无放逸之心，和善以待如友。对逆境失顺如涂抹檀香的忍耐与柔顺。喜悦情绪如圆满明月。无痴则处智慧地位最低者。
Imesu pana tīsu alobho maccheramalassa paṭipakkho, adoso dussīlyamalassa, amoho kusalesu dhammesu abhāvanāya paṭipakkho. Alobho cettha dānahetu, adoso sīlahetu, amoho bhāvanāhetu. Tesu ca alobhena anadhikaṃ gaṇhāti, luddhassa adhikaggahaṇato. Adosena anūnaṃ, duṭṭhassa ūnaggahaṇato. Amohena aviparītaṃ, mūḷhassa viparītaggahaṇato.
于此三者中，无贪为行恶沉沦之相反，无瞋为不端行为之相反，无痴则为善法成长之相反。无贪缘于布施，无瞋缘于戒律，无痴缘于修习。无贪者多采纳财物，有贪者取多。无瞋者少采纳，恶者取少。无痴者采纳正法，愚者取错法。
Alobhena cettha vijjamānaṃ dosaṃ dosato dhārento dose pavattati; luddho hi dosaṃ paṭicchādeti. Adosena vijjamānaṃ guṇaṃ guṇato dhārento guṇe pavattati; duṭṭho hi guṇaṃ makkheti. Amohena yāthāvasabhāvaṃ yāthāvasabhāvato dhārento yāthāvasabhāve pavattati. Mūḷho hi ‘tacchaṃ atacchanti atacchaṃ ca taccha’nti gaṇhāti. Alobhena ca piyavippayogadukkhaṃ na hoti, luddhassa piyasabhāvato piyavippayogāsahanato ca. Adosena appiyasampayogadukkhaṃ na hoti, duṭṭhassa hi appiyasabhāvato appiyasampayogāsahanato ca. Amohena icchitālābhadukkhaṃ na hoti, amūḷhassa hi ‘taṃ kutettha labbhā’tievamādipaccavekkhaṇasambhavato (dī. ni. 3.34; a. ni. 9.30).
无贪者虽有愤怒，其愤怒容易平息；贪者则借愤怒掩盖恐惧。无瞋者虽有善，善慧生起其善行；恶者则败坏善行。无痴者随本性而行，愚者误解真假。无贪者不受爱情离别苦，贪者因爱难舍而苦。无瞋者不受憎恨分离苦，恶者则深受其苦。无痴者不受取不得苦，愚者因见解分别苦（参见长部讲述第三十四节、增支部第九卷第三十节）。
Alobhena cettha jātidukkhaṃ na hoti, alobhassa taṇhāpaṭipakkhato taṇhāmūlakattā ca jātidukkhassa. Adosena jarādukkhaṃ na hoti, tikkhadosassa khippaṃ jarāsambhavato. Amohena maraṇadukkhaṃ na hoti, sammohamaraṇañhi dukkhaṃ, na cetaṃ amūḷhassa hoti. Alobhena ca gahaṭṭhānaṃ, amohena pabbajitānaṃ, adosena pana sabbesampi sukhasaṃvāsatā hoti.
无贪者则不受生苦，因无渴爱为生苦之根源。无瞋者不受老苦，因愤怒促使迅速老去。无痴者不受死苦，因迷惑乃死苦根源，但智者了知死及其苦。无贪者居家安稳，无痴者出家修行，无瞋者与众皆安和同住。
Visesato cettha alobhena pettivisaye upapatti na hoti. Yebhuyyena hi sattā taṇhāya pettivisayaṃ upapajjanti, taṇhāya ca paṭipakkho alobho. Adosena niraye upapatti na hoti. Dosena hi caṇḍajātitāya dosasadisaṃ nirayaṃ upapajjanti. Dosassa ca paṭipakkho adoso. Amohena tiracchānayoniyaṃ nibbatti na hoti. Mohena hi niccasammūḷhaṃ tiracchānayoniṃ upapajjanti. Mohassa paṭipakkho ca amoho. Etesu ca alobho rāgavasena upagamanassa abhāvakaro, adoso dosavasena apagamanassa, amoho mohavasena amajjhattabhāvassa.
这里特别说明，因贪欲而于世间诸境起身、意、业的感受果报不能生起。众生通常因渴爱而生起对世间诸境的感受果报，渴爱的相对是贪欲。由嗔恚则不能生于地狱。因嗔愤者则如暴恶之人，堕入地狱；嗔恚的相对是不嗔。由无明则无法生于畜生、饿鬼、地狱三恶道。因无明者常沉迷于三恶道；无明的相对是无痴（觉悟）。于此三相，贪欲是嗔恚善根的障碍，嗔恚是贪欲善根的障碍，无明是无痴善根的障碍。
Tīhipi cetehi yathāpaṭipāṭiyā nekkhammasaññā abyāpādasaññā avihiṃsāsaññāti imā tisso. Asubhasaññā appamāṇasaññā dhātusaññāti imā ca tisso saññāyo honti. Alobhena pana kāmasukhallikānuyogaantassa, adosena attakilamathānuyogaantassa parivajjanaṃ hoti; amohena majjhimāya paṭipattiyā paṭipajjanaṃ. Tathā alobhena abhijjhākāyaganthassa pabhedanaṃ hoti, adosena byāpādakāyaganthassa, amohena sesaganthadvayassa. Purimāni ca dve satipaṭṭhānāni purimānaṃ dvinnaṃ ānubhāvena, pacchimāni pacchimasseva ānubhāvena ijjhanti.
这三者依其修行次序分别是出家见、无瞋见、无害见这三种觉知。视身体不净、量无边、元素三种觉知亦是如此。因贪而引发的七情六欲的纵情行为因嗔恚而导致自我之困扰，因无明则导致中道的行持。由此，因贪而产生对身见束缚的破坏，因嗔恚而生放逸心结，因无明则生尤甚的两种心结。先前的两个正念持法依过去的不同经验而生，后者则依现世经验而生。
Alobho cettha ārogyassa paccayo hoti; aluddho hi lobhanīyampi asappāyaṃ na sevati, tena kho arogo hoti. Adoso yobbanassa; aduṭṭho hi valipalitāvahena dosagginā aḍayhamāno dīgharattaṃ yuvā hoti. Amoho dīghāyukatāya; amūḷho hi hitāhitaṃ ñatvā ahitaṃ parivajjanto hitañca paṭisevamāno dīghāyuko hoti.
贪欲乃健康的因缘；因为无贪者不会不适当地追求可贪之物，故能保持健康。嗔恚为青春的因缘；无嗔怒之人因恶行不至于早衰，青春可久长。无明则是长寿的因缘；不痴者了解利害，避恶行善，故长寿。
Alobho cettha bhogasampattiyā paccayo hoti, aluddhassa hi cāgena bhogapaṭilābho. Adoso mittasampattiyā, mettāya mittānaṃ paṭilābhato ceva aparihānato ca. Amoho attasampattiyā , amūḷho hi attano hitameva karonto attānaṃ sampādeti . Alobho ca dibbavihārassa paccayo hoti, adoso brahmavihārassa, amoho ariyavihārassa.
贪欲为财物丰富的因缘；无贪者因布施得到财富。嗔恚为朋友亲近的因缘；无嗔恚者由友善且取得友谊且免离散。无明为自我成就的因缘；不痴者专注于自利而造福自身。贪欲为神通自在的因缘，嗔恚为梵行修持的因缘，无明为圣行修习的因缘。
Alobhena cettha sakapakkhesu sattasaṅkhāresu nibbuto hoti, tesaṃ vināsena abhisaṅgahetukassa dukkhassa abhāvā; adosena parapakkhesu, aduṭṭhassa hi verīsupi verisaññāya abhāvato; amohena udāsīnapakkhesu, amūḷhassa sabbābhisaṅgatāya abhāvato.
因贪欲，世间有分别的缠结得以断除，苦的聚集因断除而消失；嗔恚于外境明显，因业障断故外境无有争执；无明则使一切烦恼缠结断灭。
Alobhena ca aniccadassanaṃ hoti; luddho hi upabhogāsāya aniccepi saṅkhāre aniccato na passati. Adosena dukkhadassanaṃ; adosajjhāsayo hi pariccattaāghātavatthupariggaho saṅkhāreyeva dukkhato passati. Amohena anattadassanaṃ; amūḷho hi yāthāvagahaṇakusalo apariṇāyakaṃ khandhapañcakaṃ apariṇāyakato bujjhati. Yathā ca etehi aniccadassanādīni evametepi aniccadassanādīhi honti. Aniccadassanena hi alobho hoti, dukkhadassanena adoso, anattadassanena amoho hoti. Ko hi nāma ‘aniccamida’nti sammā ñatvā tassatthāya pihaṃ uppādeyya, saṅkhāre vā ‘dukkha’nti jānanto aparampi accantatikhiṇaṃ kodhadukkhaṃ uppādeyya, attasuññatañca bujjhitvā puna sammohamāpajjeyyāti?
贪欲起无常见；无贪者至于欲乐时亦能现无常相，因无常而得见无常。嗔恚现苦见；嗔恚意相当于破坏之物的破坏，因此于所数事中见苦。无明现无我见；不痴根器纯熟，洞察五蕴非我，虽不究竟也已觉知。以此三种分别无常见等相，故无常见随贪欲起，苦见随嗔恚起，无我见随无明起。有谁能真正认识这三法无常，而在彼处生起憎恶呢？有谁能认识诸法为苦，仍生生生不息的极度憎恨与痛苦？有谁能了知自体空无所有，于是再次陷入迷惑呢？
Kammapatharāsivaṇṇanā业地聚之解释
Nābhijjhāyatīti anabhijjhā. Kāyikacetasikasukhaṃ idhalokaparalokahitaṃ guṇānubhāvapaṭiladdhaṃ kittisaddañca na byāpādetīti abyāpādo. Sammā passati, sobhanā vā diṭṭhīti sammādiṭṭhi. Alobhādīnaṃyeva tāni nāmāni. Heṭṭhā panete dhammā mūlavasena gahitā, idha kammapathavasenāti veditabbā.
无贪欲者谓无贪。身心乐受，是此世间与彼世间之利益，能觉其功德，获其效果与响誉，而不加毁辱者，谓之不毁。正见者，即能明了此理者，谓为正见。非贪者，谓诸善之名称，皆出于无贪如上。下文所说诸法，以根本义加以摄取，应以因果路径而明了。
Lokapāladukavaṇṇanā世间守护者对之解释
Hirottappānipi heṭṭhā balavasena gahitāni, idha lokapālavasena. Lokañhi ime dve dhammā pālayanti. Yathāha –
对羞耻心与恐怖心亦如上，以力摄持，此处谓以护世之力摄持。盖世间护持者，正是此二法。譬如经中所说：
‘‘Dveme, bhikkhave, sukkā dhammā lokaṃ pālenti. Katame dve? Hirī ca ottappañca . Ime kho, bhikkhave, dve sukkā dhammā lokaṃ pālenti . Sace, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyuṃ, nayidha paññāyetha mātāti vā, mātucchāti vā, mātulānīti vā, ācariyabhariyāti vā, garūnaṃ dārāti vā. Sambhedaṃ loko agamissa yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā. Yasmā ca kho, bhikkhave, ime dve sukkā dhammā lokaṃ pālenti, tasmā paññāyati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā’’ti (a. ni. 2.9).
世尊告曰：「比库，有二善法护持世间。何等二者？即羞耻与恐怖。此二善法护持世间。若此二善法不护持世间，则生智慧，谓母亲、母兄妹，师师母、尊长妻子等名。而世间将化毁坏，犹如毒鸡、猪、狐、野狗。如是，比库，此二善法护持世间，故产生对母亲、母兄妹、师师母、尊长妻子的慧解。」（增支部2.9）
Passaddhādiyugalavaṇṇanā轻安等双之解释
Kāyassa passambhanaṃ kāyapassaddhi. Cittassa passambhanaṃ cittapassaddhi. Kāyoti cettha vedanādayo tayo khandhā. Ubhopi panetā ekato katvā kāyacittadarathavūpasamalakkhaṇā kāyacittapassaddhiyo, kāyacittadarathanimmaddanarasā, kāyacittānaṃ aparipphandasītibhāvapaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ avūpasamakarauddhaccādikilesapaṭipakkhabhūtāti daṭṭhabbā.
身之轻快谓身轻快，心之轻快谓心轻快。谓此身心安和相，就其盛起的重浊之相，对身心纯净具观察者，心生乐趣。此时，身心离妄执嫉恨等烦恼，身心无重浊害，乃身心轻快。
Kāyassa lahubhāvo kāyalahutā. Cittassa lahubhāvo cittalahutā. Tā kāyacittagarubhāvavūpasamalakkhaṇā, kāyacittagarubhāvanimmaddanarasā, kāyacittānaṃ adandhatāpaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ garubhāvakarathinamiddhādikilesapaṭipakkhabhūtāti daṭṭhabbā.
身之柔软谓身柔软，心之柔软谓心柔软。谓此身心坚硬肿胀之相，对身心纯净，即身心坚硬之相，生烦恼怒瞋等不善之根，身心生倦乏故。此为身心柔软的相。
Kāyassa mudubhāvo kāyamudutā. Cittassa mudubhāvo cittamudutā. Tā kāyacittathaddhabhāvavūpasamalakkhaṇā, kāyacittathaddhabhāvanimmaddanarasā, appaṭighātapaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ thaddhabhāvakaradiṭṭhimānādikilesapaṭipakkhabhūtāti daṭṭhabbā.
身之敏捷谓身敏捷，心之敏捷谓心敏捷。谓此身心坚硬不柔软之相，对于身心纯净，有坚固心观及未忘心现，心中无障碍，称之为心恒定。乃此身心坚硬相，心中有正见、无碍等故。
Kāyassa kammaññabhāvo kāyakammaññatā. Cittassa kammaññabhāvo cittakammaññatā. Tā kāyacittaakammaññabhāvavūpasamalakkhaṇā, kāyacittānaṃ akammaññabhāvanimmaddanarasā, kāyacittānaṃ ārammaṇakaraṇasampattipaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ akammaññabhāvakarāvasesanīvaraṇapaṭipakkhabhūtāti daṭṭhabbā. Tā pasādanīyavatthūsu pasādāvahā, hitakiriyāsu viniyogakkhemabhāvāvahā suvaṇṇavisuddhi viyāti daṭṭhabbā.
身体的活动性称为身体的行为性，心的活动性称为心的行为性。此二者谓之身体心行为活动性之和，其表现为身体心的非行为状态，且二者为广大无行为状态的赏味者，是依止于引发身心境缘之缘起而现行，亦是身体心之所在。身体心非行为状态作为余缠遮蔽之习惯业所导致之现象，应当被识别。此在清净境界中为令心安心之所依，于利益行中作护持之用，是称为金刚清净之法门。
Kāyassa pāguññabhāvo kāyapāguññatā. Cittassa pāguññabhāvo cittapāguññatā. Tā kāyacittānaṃ agelaññabhāvalakkhaṇā, kāyacittagelaññanimmaddanarasā, nirādīnavapaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittagelaññakaraassaddhiyādikilesapaṭipakkhabhūtāti daṭṭhabbā.
身体的污秽性称为身体的污秽，心的污秽性称为心的污秽。此二者谓之身体心之污秽状态，其表现为身体心的污秽性，是依引发身体心污秽损毁之苦味，为非安乐之缘起，又是身体心之所在。身体心污秽性作为疑惑等烦恼之作用，理应被观察。
Kāyassa ujukabhāvo kāyujukatā. Cittassa ujukabhāvo cittujukatā. Tā kāyacittānaṃ ajjavalakkhaṇā, kāyacittakuṭilabhāvanimmaddanarasā, ajimhatāpaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ kuṭilabhāvakaramāyāsāṭheyyādikilesapaṭipakkhabhūtāti daṭṭhabbā.
身体的正直性称为身体的正直，心的正直性称为心的正直。此二者谓之身体心的正直活动，其表现为身体心之闪耀光明，是耸立无疵之缘起，亦是身体心之所在。身体心的曲折性为恶习、嗔恚等烦恼之根本，应当被观察。
Saratīti sati. Sampajānātīti sampajaññaṃ; samantato pakārehi jānātīti attho. Sātthakasampajaññaṃ sappāyasampajaññaṃ gocarasampajaññaṃ asammohasampajaññanti imesaṃ catunnaṃ panassa vasena bhedo veditabbo. Lakkhaṇādīni ca tesaṃ satindriyapaññindriyesu vuttanayeneva veditabbāni. Iti heṭṭhā vuttamevetaṃ dhammadvayaṃ puna imasmiṃ ṭhāne upakāravasena gahitaṃ.
萨拉蒂即为念。三摩巴佳纳提即为正知；是谓全面并多方面皆能洞察之知见。此意即为善知识所具足的正知，通达清净的正知，以及通达世俗的正知，及不迷惑的正知，此四种正知应当因其差别而分别认识。以及其标志等可于念根、智慧根等诸根中像所讲述者中识别。以上以如下所述，于此处复说此二法，以便于此地之应用利益。
Kāmacchandādayo paccanīkadhamme sametīti samatho. Aniccādivasena vividhehi ākārehi dhamme passatīti vipassanā. Paññāvesā atthato. Imesampi dvinnaṃ lakkhaṇādīni heṭṭhā vuttāneva. Idha panete yuganaddhavasena gahitā.
欲望等紧随境缘而生者称为安住。由无常等变异诸相以多种形状见法者称为观。慧此处从意旨上所说。此亦是上述两种标志等之义。此处以二者相契合而加以阐述。
Sahajātadhamme paggaṇhātīti paggāho. Uddhaccasaṅkhātassa vikkhepassa paṭipakkhabhāvato na vikkhepoti avikkhepo. Etesampi lakkhaṇādīni heṭṭhā vuttāneva. Idha panetaṃ dvayaṃ vīriyasamādhiyojanatthāya gahitanti veditabbaṃ.
天生之法被握持称为持摄。由于心之烦乱与散乱相对立，不起散乱，谓之无散乱。此等标志等义如上所论。于此处以二法合持为精进禅定之修习目的而设，应予识别。
Yevāpanakavaṇṇanā「唯」之阐释
Ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā, ime dhammā kusalāti ‘phasso hoti…pe… avikkhepo hotī’ti na kevalaṃ padapaṭipāṭiyā uddiṭṭhā ime paropaṇṇāsadhammā eva, atha kho yasmiṃ samaye kāmāvacaraṃ tihetukaṃ somanassasahagataṃ paṭhamaṃ asaṅkhārikaṃ mahācittaṃ uppannaṃ hoti, tasmiṃ samaye ye vā pana aññepi tehiyeva phassādīhi sampayuttā hutvā pavattamānā atthi, attano attano anurūpaṃ paccayaṃ paṭicca samuppannā rūpābhāvena arūpino, sabhāvato upalabbhamānā dhammā sabbepi ime dhammā kusalā.
或者在彼时，若有其他因缘和合而生起的无形法，这些法是善法。此时所谓「触」是指…（略列），且不仅仅从词义层面解释，而是指这些法中彼此相依共成的法。若彼时起心动念而生起了无欲界境界，三种因缘俱足，带来乐受并成就第一无染心的大心，此时与此心相应连结而起的其他范畴，同样借由触所连接，依自性现起的无形法，这些法本质上全为善法。
Ettāvatā cittaṅgavasena pāḷiyaṃ āruḷhe paropaṇṇāsadhamme dīpetvā yevāpanakavasena aparepi nava dhamme dhammarājā dīpeti. Tesu tesu hi suttapadesu ‘chando adhimokkho manasikāro tatramajjhattatā karuṇā muditā kāyaduccaritavirati vacīduccaritavirati micchājīvaviratī’ti ime nava dhammā paññāyanti. Imasmiñcāpi mahācitte kattukamyatākusaladhammacchando atthi, cittaṅgavasena pana pāḷiyaṃ na āruḷho. So idha yevāpanakavasena gahito.
至此，心行法作为根本，照亮无形法，并以不动不摇之相，现出之法王照耀诸新法。在这些经文中，所说的新法包括「生起」之意、专注、正中、慈悲、随喜、身口不恶行、不恶语、不妄语以及正当生活，此九法被解释为新法。然此大心欲求成就诸善法，有如心行法一般，但从巴利语角度无以彰显。于此将心行法作为不动而已。
Adhimokkho atthi, manasikāro atthi, tatramajjhattatā atthi. Mettāpubbabhāgo atthi; so adose gahite gahito eva hoti. Karuṇāpubbabhāgo atthi, muditāpubbabhāgo atthi. Upekkhāpubbabhāgo atthi; so pana tatramajjhattatāya gahitāya gahitova hoti. Sammāvācā atthi, sammākammanto atthi. Sammāājīvo atthi; cittaṅgavasena pana pāḷiyaṃ na āruḷho. Sopi idha yevāpanakavasena gahito.
此处阐述生起、专注及正中皆有；初分慈爱存在，箇中怨恨被收摄；初分悲悯存在，初分喜悦存在。舍弟初分亦存在，对正中禅定亦如有所依止。且有正语、正业与正命。心行法仍不可从巴利语识别为实证（不动）。此乃以不动角度理解。
Imesu pana navasu chando adhimokkho manasikāro tatramajjhattatāti ime cattārova ekakkhaṇe labbhanti, sesā nānākkhaṇe. Yadā hi iminā cittena micchāvācaṃ pajahati, virativasena sammāvācaṃ pūreti, tadā chandādayo cattāro, sammāvācā cāti ime pañca ekakkhaṇe labbhanti. Yadā micchākammantaṃ pajahati, virativasena sammākammantaṃ pūreti…pe… micchāājīvaṃ pajahati, virativasena sammāājīvaṃ pūreti…pe… yadā karuṇāya parikammaṃ karoti…pe… yadā muditāya parikammaṃ karoti, tadā chandādayo cattāro, muditāpubbabhāgo cāti ime pañca ekakkhaṇe labbhanti. Ito pana muñcitvā, dānaṃ dentassa sīlaṃ pūrentassa yoge kammaṃ karontassa cattāri apaṇṇakaṅgāneva labbhanti.
在此九法中，生起、专注及正中等四法于一瞬即得，其余于不同时刻得。若以此心意舍弃妄语，转而实证真实语时，则生起等四法与真实语合成五法一同获得。若摒弃邪业，实证正业……若弃邪命而实证正命……若从悲悯行事……若从喜悦行事，则于一瞬获五法，即生起等四法加喜悦的初分由此得成。舍弃邪法后，行持善业、布施、身口净行等皆能如四法般一时而成。
Evametesu navasu yevāpanakadhammesu ‘chando’ti kattukamyatāyetaṃ adhivacanaṃ. Tasmā so kattukamyatālakkhaṇo chando, ārammaṇapariyesanaraso, ārammaṇena atthikatāpaccupaṭṭhāno . Tadevassa padaṭṭhānaṃ . Ārammaṇassa gahaṇe cāyaṃ cetaso hatthappasāraṇaṃ viya daṭṭhabbo.
在此九新法中，「生起」这一词专指欲求成就的性质，故此生起乃欲望之标志，是对境界的专注、坚定不移，并由专注而观照有利的法境界。此为词义的根本。专注境界中，此心如同手掌伸展般稳定不可动摇。
Adhimuccanaṃ ‘adhimokkho’. So sanniṭṭhānalakkhaṇo, asaṃsappanaraso, nicchayapaccupaṭṭhāno sanniṭṭhātabbadhammapadaṭṭhāno. Ārammaṇe niccalabhāvena indakhīlo viya daṭṭhabbo.
「专注」一词意指生起之心境，是依止之相，为决断不疑的鲜明彰显。它为不可厌离的宁静欢喜，是对现前法不动静止的笃信。于专注生起中，此心犹如用钉子钉牢的木台般稳固不可动摇。
Kiriyā kāro, manasmiṃ kāro ‘manasikāro’. Purimamanato visadisaṃ manaṃ karotītipi manasikāro. Svāyaṃ ārammaṇapaṭipādako vīthipaṭipādako javanapaṭipādakoti tippakāro. Tattha ārammaṇapaṭipādako manasmiṃ kāroti manasikāro. So sāraṇalakkhaṇo, sampayuttānaṃ ārammaṇe sampayojanaraso, ārammaṇābhimukhabhāvapaccupaṭṭhāno, saṅkhārakkhandhapariyāpanno. Ārammaṇapaṭipādakattena sampayuttānaṃ sārathi viya daṭṭhabbo. Vīthipaṭipādakoti pana pañcadvārāvajjanassetaṃ adhivacanaṃ. Javanapaṭipādakoti manodvārāvajjanassa. Na te idha adhippetā.
作用者为心中的行为者，即“心为作用者”。前世来者清净之心亦为作用者。若自觉能专注入门、正行及迅捷实行者，则称为三种作用者。其中文字“专注入门”指心中之主要作用者即“心为作用者”。其为根本特征为：与因缘相连的专注、执着于专注、依赖有为蕴包围。专注入门作用者如驾驭众缘的车夫一般能观察感知。所谓“正行”则为五门感官之开业；“迅捷实行”则为心门之开业。此二者非此处主用。
Tesu dhammesu majjhattatā ‘tatramajjhattatā’. Sā cittacetasikānaṃ samavāhitalakkhaṇā, ūnādhikanivāraṇarasā, pakkhapātupacchedanarasā vā; majjhattabhāvapaccupaṭṭhānā. Cittacetasikānaṃ ajjhupekkhanavasena samappavattānaṃ ājāneyyānaṃ ajjhupekkhanasārathi viya daṭṭhabbā.
其中的中道性，谓此“当中之中道”。此为心与心所的调和流转之特征，或少或多的五盖阻碍被切除，以及中道的觉知、调伏。此处当以具足平等观照之心出现在现场的状态，视之为中道性质的领导者。
‘Karuṇāmuditā’ brahmavihāraniddese āvi bhavissanti. Kevalañhi tā appanappattā rūpāvacarā, idha kāmāvacarāti ayameva viseso.
《慈悲喜舍》四梵住之教说中会出现此境。唯独意味着此四心出现在肉身内的形态，所说中此为“欲界形态”的专指。
Kāyaduccaritato virati ‘kāyaduccaritavirati’. Sesapadadvayepi eseva nayo. Lakkhaṇādito panetā tissopi kāyaduccaritādivatthūnaṃ avītikkamalakkhaṇā; amaddanalakkhaṇāti vuttaṃ hoti. Kāyaduccaritādivatthuto saṅkocanarasā, akiriyapaccupaṭṭhānā, saddhāhirottappaappicchatādiguṇapadaṭṭhānā. Pāpakiriyato cittassa vimukhībhāvabhūtāti daṭṭhabbā.
断恶肉身行为，称为“断恶肉身行为”。此乃余余之中亦归于此类。由其特征测知，譬如三个层面以上肉身断恶行为之现象，皆属无烦恼的标志。所谓“无瞋指标”即为已述。类似于断恶肉身行为者，亦有心缩紧、无所作为、以信、热忱、精进及贪嗔痴等恶品断除为根基的状态。因恶作导致心向背离之表现当得观察。
Iti phassādīni chappaññāsa yevāpanakavasena vuttāni navāti sabbānipi imasmiṃ dhammuddesavāre pañcasaṭṭhi dhammapadāni bhavanti. Tesu ekakkhaṇe kadāci ekasaṭṭhi bhavanti, kadāci samasaṭṭhi. Tāni hi sammāvācāpūraṇādivasena. Uppattiyaṃ pañcasu ṭhānesu ekasaṭṭhi bhavanti. Tehi mutte ekasmiṃ ṭhāne samasaṭṭhi bhavanti. Ṭhapetvā pana yevāpanake pāḷiyaṃ yathārutavasena gayhamānāni chappaññāsāva honti. Aggahitaggahaṇena panettha phassapañcakaṃ, vitakko vicāro pīti cittekaggatā, pañcindriyāni, hiribalaṃ ottappabalanti dve balāni, alobho adosoti dve mūlāni, kāyapassaddhicittapassaddhiādayo dvādasa dhammāti samatiṃsa dhammā honti.
如是，关于触等六种乃一百一十五条已成诵习口诀，全部乃是此法宗旨所载六十五法句。此中有一时为六十一条，或全时为六十条。此乃依三正语等补充说明。出现在五处时则有六十一条，释放时于一处现为六十条。将巴利语逐字置于相应处，如是一百一十五口诀出现。按次序组成为：触五、思维、思惟、喜乐、心合一、五根、羞愧力及惭愧力二力、无贪、无嗔二根本、及身心清净等十二种共三十三法。
Tesu samatiṃsāya dhammesu aṭṭhārasa dhammā avibhattikā honti, dvādasa savibhattikā. Katame aṭṭhārasa? Phasso saññā cetanā vicāro pīti jīvitindriyaṃ, kāyapassaddhiādayo dvādasa dhammāti ime aṭṭhārasa avibhattikā. Vedanā cittaṃ vitakko cittekaggatā, saddhindriyaṃ vīriyindriyaṃ satindriyaṃ paññindriyaṃ, hiribalaṃ ottappabalaṃ, alobho adosoti ime dvādasa dhammā savibhattikā. Tesu satta dhammā dvīsu ṭhānesu vibhattā, eko tīsu, dve catūsu, eko chasu, eko sattasu ṭhānesu vibhatto.
在此共三十三法中，有十八法不可再分，有十二法可细分。十八者即为：触、想、意志、思维、喜、生命根、身心清净等十二法。十二归为可细分者者则为：受、心、思惟、身根、力根、念根、慧根、羞愧力及惭愧力等二力、无贪、无嗔。此十二法共计。且七种法可分为二处，一种分为三处，二种分为四处，一种分为六处，一种分为七处。
Kathaṃ? Cittaṃ vitakko saddhā hirī ottappaṃ alobho adosoti ime satta dvīsu ṭhānesu vibhattā.
如何说？心、思维、信心、羞惭、惭愧、无贪、无嗔，这七者分别存在于双重场所（心与根）。
Etesu hi cittaṃ tāva phassapañcakaṃ patvā cittaṃ hotīti vuttaṃ, indriyāni patvā manindriyanti. Vitakko jhānaṅgāni patvā vitakko hotīti vutto, maggaṅgāni patvā sammāsaṅkappoti. Saddhā indriyāni patvā saddhindriyaṃ hotīti vuttā, balāni patvā saddhābalanti. Hirī balāni patvā hiribalaṃ hotīti vuttā, lokapāladukaṃ patvā hirīti. Ottappepi eseva nayo. Alobho mūlaṃ patvā alobho hotīti vutto, kammapathaṃ patvā anabhijjhāti. Adoso mūlaṃ patvā adoso hotīti vutto, kammapathaṃ patvā abyāpādoti. Ime satta dvīsu ṭhānesu vibhattā.
因这七者中，心位于五根触处，因此称为心；思维位于禅支处，因此称为思维；信心位于根处，因此称为信心；羞惭位于根处，因此称为羞惭；惭愧同样位于根处；无贪为根所依，因此称为无贪；无嗔为根所依，因此称为无嗔。这七者分别存在于双重场所。
Vedanā pana phassapañcakaṃ patvā vedanā hotīti vuttā, jhānaṅgāni patvā sukhanti, indriyāni patvā somanassindriyanti. Evaṃ eko dhammo tīsu ṭhānesu vibhatto.
受则因五根触而现受，故称为受；禅支所依则安乐，根所依则喜乐。如此一法，分布于三处。
Vīriyaṃ pana indriyāni patvā vīriyindriyaṃ hotīti vuttaṃ, maggaṅgāni patvā sammāvāyāmoti, balāni patvā vīriyabalanti, piṭṭhidukaṃ patvā paggāhoti. Satipi indriyāni patvā satindriyaṃ hotīti vuttā, maggaṅgāni patvā sammāsatīti, balāni patvā satibalanti, piṭṭhidukaṃ patvā sati hotīti vuttā. Evaṃ ime dve dhammā catūsu ṭhānesu vibhattā.
精进因根所依，故称为精进根；因道支现正精进；因力则称精进力；因对治嗔恚而得安心。正念因根所依，故称为正念根；因道支现正念；因力称正念力；因对治贪著而得正念。如此这两法分布于四处。
Samādhi pana jhānaṅgāni patvā cittassekaggatā hotīti vutto, indriyāni patvā samādhindriyanti, maggaṅgāni patvā sammāsamādhīti. Balāni patvā samādhibalanti, piṭṭhidukaṃ patvā samatho avikkhepoti. Evamayaṃ eko dhammo chasu ṭhānesu vibhatto.
定因禅支现一心专注，故称为定；根所依故称为定根；道支现正定；因力称为定力；因对治心不散乱而得安稳。如此一法分布于六处。
Paññā pana indriyāni patvā paññindriyaṃ hotīti vuttā, maggaṅgāni patvā sammādiṭṭhīti, balāni patvā paññābalanti, mūlāni patvā amohoti, kammapathaṃ patvā sammādiṭṭhīti, piṭṭhidukaṃ patvā sampajaññaṃ vipassanāti. Evaṃ eko dhammo sattasu ṭhānesu vibhatto.
慧因根所依，故称为慧根；道支现正见；因力称为慧力；根所依时名为无愚痴；道支现正见；因对治业道而得正见；因对治事理，慧现正了知。如此一法分布于七处。
Sace pana koci vadeyya – ‘ettha apubbaṃ nāma natthi, heṭṭhā gahitameva gaṇhitvā tasmiṃ tasmiṃ ṭhāne padaṃ pūritaṃ, ananusandhikā kathā uppaṭipāṭiyā corehi ābhatabhaṇḍasadisā, goyūthena gatamagge ālulitatiṇasadisā ajānitvā kathitā’ti, so ‘māheva’nti paṭisedhetvā vattabbo – ‘buddhānaṃ desanā ananusandhikā nāma natthi, sānusandhikā va hoti. Ajānitvā kathitāpi natthi, sabbā jānitvā kathitāyeva. Sammāsambuddho hi tesaṃ tesaṃ dhammānaṃ kiccaṃ jānāti, taṃ ñatvā kiccavasena vibhattiṃ āropento aṭṭhārasa dhammā ekekakiccāti ñatvā ekekasmiṃ ṭhāne vibhattiṃ āropesi. Satta dhammā dvedvekiccāti ñatvā dvīsu dvīsu ṭhānesu vibhattiṃ āropesi. Vedanā tikiccāti ñatvā tīsu ṭhānesu vibhattiṃ āropesi. Vīriyasatīnaṃ cattāri cattāri kiccānīti ñatvā catūsu catūsu ṭhānesu vibhattiṃ āropesi. Samādhi chakiccoti ñatvā chasu ṭhānesu vibhattiṃ āropesi. Paññā sattakiccāti ñatvā sattasu ṭhānesu vibhattiṃ āropesi’.
如果有人说：“这里没有所谓的无始，自下而上层层以手所握之处填满足迹；那种连贯的说法是被盗贼夺取财物者所掩盖的，是不知情者将其曲解而诠释，仿佛牛群在已走过的路上摇摆乱动而不自知的说法”，对此应当予以反驳而回击，说：“诸佛的说法中不存在‘连贯’之名，只有‘随之’之意。即便是无知者所述，也不存在，有知者方能说。正自觉者深知彼此之间诸法之职责，知其本质，依职责将十八支法分别归类，使每一支法于其处有所归属。知‘七法为二乘二职’，遂于两个地点分别归类；知‘受有三职’，遂于三处分别归类；知‘精进和念有四职’，于四处分别归类；知‘定有六职’，于六处分别归类；知‘慧有七职’，于七处分别归类。”
Tatridaṃ opammaṃ – eko kira paṇḍito rājā rahogato cintesi – ‘imaṃ rājakulasantakaṃ na yathā vā tathā vā khāditabbaṃ, sippānucchavikaṃ vetanaṃ vaḍḍhessāmī’ti. So sabbe sippike sannipātāpetvā ‘ekekasippajānanake pakkosathā’ti āha. Evaṃ pakkosiyamānā aṭṭhārasa janā uṭṭhahiṃsu. Tesaṃ ekekaṃ paṭivīsaṃ dāpetvā vissajjesi. ‘Dve dve sippāni jānantā āgacchantū’ti vutte pana satta janā āgamaṃsu. Tesaṃ dve dve paṭivīse dāpesi. ‘Tīṇi sippāni jānantā āgacchantū’ti vutte ekova āgacchi. Tassa tayo paṭivīse dāpesi. ‘Cattāri sippāni jānantā āgacchantū’ti vutte dve janā āgamaṃsu. Tesaṃ cattāri cattāri paṭivīse dāpesi. ‘Pañca sippāni jānantā āgacchantū’ti vutte ekopi nāgacchi . ‘Cha sippāni jānantā āgacchantū’ti vutte ekova āgacchi. Tassa cha paṭivīse dāpesi. ‘Satta sippāni jānantā āgacchantū’ti vutte ekova āgacchi. Tassa satta paṭivīse dāpesi.
此处有一个比喻：有一位贤明的国王隐于宫中沉思：“这皇室子弟不应随便饥饿，侍者的薪资应当增加。”于是他将众多侍者们集合起来，说：“每个侍者乃是独立的参战者。”如此号令下，有十八人站起接受任务。他为每人发给二十枚货币后离开。有人说：“每日来两名持薪者。”于是七人来了，他便给他们每两人二十货币。又有人说：“每日三名持薪者来。”这次只来一人，他给其三人份的钱财。又有人说：“每日来四名持薪者。”这时两人来了，他给其四人份的钱财。又有人说：“每日五名持薪者。”无人到来。又有人说：“每日六名持薪者。”这次只有一人，他给其六人份的钱。又有人说：“每日七名持薪者。”这次只有一人，他给其七人份钱财。
Tattha paṇḍito rājā viya anuttaro dhammarājā. Sippajānanakā viya cittacittaṅgavasena uppannā dhammā. Sippānucchavikavetanavaḍḍhanaṃ viya kiccavasena tesaṃ tesaṃ dhammānaṃ vibhattiāropanaṃ.
此处国王如法无上的法王。侍者们如同心识五蕴生起。薪资薪水的增加如同职责，依各自职守对各项事务进行分配归属。
Sabbepi panete dhammā phassapañcakavasena jhānaṅgavasena indriyavasena maggavasena balavasena mūlavasena kammapathavasena lokapālavasena passaddhivasena lahutāvasena mudutāvasena kammaññatāvasena pāguññatāvasena ujukatāvasena satisampajaññavasena samathavipassanāvasena paggāhāvikkhepavasenāti sattarasa rāsayo hontīti.
在这一切法中，包括触法五种，禅的五支，根五支，圣道五支，力五支，根本五支，业道五支，护法五支，安宁五支，轻快五支，柔软五支，顺从五支，恰当五支，正直五支，觉慧正知五支，止修观修五支，观修智慧五支等共七十七种类别。
Dhammuddesavārakathā niṭṭhitā. · 法举示品之说已毕。
Kāmāvacarakusalaṃ niddesavārakathā
欲行善德的指示与论述。
§2
2. Idāni tāneva dhammuddesavāre pāḷiāruḷhāni chappaññāsa padāni vibhajitvā dassetuṃ ‘katamo tasmiṃ samaye phasso hotī’tiādinā nayena niddesavāro āraddho.
现在即用这些法义句节，以巴利文中三十五个单词划分，以示“何时于其中生触”的指示句式开始说明。
Tattha pucchāya tāva ayamattho – yasmiṃ samaye kāmāvacaraṃ kusalaṃ somanassasahagataṃ tihetukaṃ asaṅkhārikaṃ mahācittaṃ uppajjati, tasmiṃ samaye phasso hotīti vutto, katamo so phassoti iminā nayena sabbapucchāsu attho veditabbo.
在此处之问中，目的是识别——在何时，欲界功德善法以及随喜之三因缘非造作的广大心念生起之时，彼时即为接触（Phassa）发生的时机。因此，于所有问答中，以此法为旨趣，应加以了知。
Yo tasmiṃ samaye phassoti tasmiṃ samaye yo phusanakavasena uppanno phasso, so phassoti. Idaṃ phassassa sabhāvadīpanato sabhāvapadaṃ nāma. Phusanāti phusanākāro. Samphusanāti phusanākārova upasaggena padaṃ vaḍḍhetvā vutto. Samphusitattanti samphusitabhāvo. Ayaṃ panettha yojanā – yo tasmiṃ samaye phusanakavasena phasso, yā tasmiṃ samaye phusanā, yā tasmiṃ samaye samphusanā, yaṃ tasmiṃ samaye samphusitattaṃ; atha vā, yo tasmiṃ samaye phusanavasena phasso, aññenāpi pariyāyena phusanā samphusanā samphusitattanti vuccati, ayaṃ tasmiṃ samaye phasso hotīti. Vedanādīnampi niddesesu imināva nayena padayojanā veditabbā.
何谓接触？所谓接触者，乃于彼时以触感知之接触。彼时应知为接触。如是接触由触觉所生，故称为接触。此所谓接触之本质揭示，即名为‘接触本性’。‘Phusana’为触形态，‘Samphusana’即通过加前缀强化之触词。‘Samphusitatta’意为具足触感之状态。此处之关系为：于彼时由触感所生之接触，触觉存在、触觉已发生、触觉之触合，皆为该时间点之接触。且更广义地说，触觉、触合及其状态均涵盖其中。同理，诸如受等感受部分，亦应以此指引加以界定。
Ayaṃ panettha sabbasādhāraṇo vibhattivinicchayo. Yānimāni bhagavatā paṭhamaṃ kāmāvacaraṃ kusalaṃ mahācittaṃ bhājetvā dassentena atirekapaṇṇāsapadāni mātikāvasena ṭhapetvā puna ekekapadaṃ gahetvā vibhattiṃ āropitāni, tāni vibhattiṃ gacchantāni tīhi kāraṇehi vibhattiṃ gacchanti; nānā hontāni catūhi kāraṇehi nānā bhavanti. Aparadīpanā panettha dve ṭhānāni gacchati. Kathaṃ? Etānihi byañjanavasena upasaggavasena atthavasenāti imehi tīhi kāraṇehi vibhattiṃ gacchanti. Tattha kodho kujjhanā kujjhitattaṃ, doso dussanā dussitattanti evaṃ byañjanavasena vibhattigamanaṃ veditabbaṃ. Ettha hi ekova kodho byañjanavasena evaṃ vibhattiṃ gato. Cāro vicāro anuvicāro upavicāroti evaṃ pana upasaggavasena vibhattigamanaṃ veditabbaṃ. Paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhāti evaṃ atthavasena vibhattigamanaṃ veditabbaṃ. Tesu phassapadaniddese tāva imā tissopi vibhattiyo labbhanti. ‘Phasso phusanā’ti hi byañjanavasena vibhattigamanaṃ hoti. ‘Samphusanā’ti upasaggavasena. ‘Samphusitatta’nti atthavasena. Iminā nayena sabbapadaniddesesu vibhattigamanaṃ veditabbaṃ.
此处之区分（Vibhatti）乃指一般之细分划分。即如世尊首先针对欲界善功以及广大心念加以细分标注，随后以成文口诀接续，逐条说明划分细节。这些划分依三因缘而行，且种类各异，共有四因缘，故表现多样。另一细分指向有两处，其用法如何？即此处三因缘依附于表达词缀和涵义而起划分。在此分别有‘怒’作为发恚本质者，亦有‘瞋’‘嗔恚’等表达拒斥与不善之心绪；此种涵义以词缀表现出来，示意划分之法。因而，怒为单一词缀之表现；迄于‘运转’‘念遍历’‘观照’等，皆为经由词缀而辨识的划分路径。如‘智慧’‘巧妙’‘非善’‘愚痴’‘浊恶’等，语言皆因涵义而分。无论接触本位释义，皆应依此方法细分理解；‘接触’以词缀为划分途径，‘触合’以前缀表明，‘触合状态’以涵义划分，诸如此类皆适用全体用语划分。
Nānā hontānipi pana nāmanānattena lakkhaṇanānattena kiccanānattena paṭikkhepanānattenāti imehi catūhi kāraṇehi nānā honti. Tattha katamo tasmiṃ samaye byāpādo hoti? Yo tasmiṃ samaye doso dussanāti (dha. sa. 419) ettha byāpādoti vā, dosoti vā, dvepi ete kodho eva, nāmena nānattaṃ gatāti. Evaṃ ‘nāmanānattena’ nānattaṃ veditabbaṃ.
虽有诸多差异，诸名差异、性质差异、功能差异及排斥差异，此处四因缘表现其多样。何谓于此时之烦恼？即于彼时，若心生嗔恚且具烦恼性质者（如《增支经》419节），则谓为烦恼或嗔恚。此二者为怒，名异则异义彰明。故‘名称差异’即示意差异之理。
Rāsaṭṭhena ca pañcapi khandhā ekova khandho hoti. Ettha pana rūpaṃ ruppanalakkhaṇaṃ, vedanā vedayitalakkhaṇā, saññā sañjānanalakkhaṇā, cetanā cetayitalakkhaṇā, viññāṇaṃ vijānanalakkhaṇanti iminā lakkhaṇanānattena pañcakkhandhā honti. Evaṃ ‘lakkhaṇanānattena’ nānattaṃ veditabbaṃ.
五蕴之中，唯有一蕴为整体。此中色蕴即形色标志，受蕴为感受标志，想蕴为认知标志，心及识蕴为意念及认知标志，谓之名差异下之五蕴。因此，‘名差异’表其差异分明部分。
Cattāro sammappadhānā – ‘‘idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya…pe… cittaṃ paggaṇhāti padahatī’’ti (vibha. 390; dī. ni. 2.402) ekameva vīriyaṃ kiccanānattena catūsu ṭhānesu āgataṃ. Evaṃ ‘kiccanānattena’ nānattaṃ veditabbaṃ.
四种正等勤——谓“此比库为未生之恶不善法不起…于诸处以一力摧破其心” （《增支释》390节、《长部尼拘那》2.402）——唯一之精进功效，显现在四处业上。故‘功能差异’应以此辨别。
Cattāro asaddhammā – kodhagarutā na saddhammagarutā, makkhagarutā na saddhammagarutā, lābhagarutā na saddhammagarutā, sakkāragarutā na saddhammagarutāti, evamādīsu (a. ni. 4.44) pana ‘paṭikkhepanānattena’ nānattaṃ veditabbaṃ.
四种不同性质者，即愤怒之苦非真正苦，安乐之苦非真正苦，利益之苦非真正苦，权力之苦非真正苦。依此类推（注释集4.44），‘因排斥而不同’之义，当当分区别理解。
Imāni pana cattāri nānattāni na phasseyeva labbhanti, sabbesupi phassapañcakādīsu labbhanti. Phassassa hi phassoti nāmaṃ…pe… cittassa cittanti. Phasso ca phusanalakkhaṇo, vedanā vedayitalakkhaṇā, saññā sañjānanalakkhaṇā, cetanā cetayitalakkhaṇā, viññāṇaṃ vijānanalakkhaṇaṃ. Tathā phasso phusanakicco, vedanā anubhavanakiccā, saññā sañjānanakiccā, cetanā cetayitakiccā, viññāṇaṃ vijānanakiccanti. Evaṃ kiccanānattena nānattaṃ veditabbaṃ.
然而此四种差别不能仅凭触而得，当一切差别皆取决于触及诸五触种等。所谓触者乃触觉；同样地，心为意识。触乃触觉的特征，受为受的特征，想为想的特征，意为意的特征，识为识的特征。触是触觉之作用，受是感受之作用，想是认知之作用，意是意志之作用，识是知觉之作用。因各自作用之不同，故须知各种差别。
Paṭikkhepanānattaṃ phassapañcamake natthi. Alobhādiniddese pana alobho alubbhanā alubbhitattantiādinā nayena labbhatīti evaṃ paṭikkhepanānattena nānattaṃ veditabbaṃ. Evaṃ sabbapadaniddesesu labbhamānavasena catubbidhampi nānattaṃ veditabbaṃ.
在五触中无排斥不同。以如貪等趣义的区分，贪为无漏，贪眛为有漏，如此差别由此得，不同皆因排斥。以此方法，应知诸种义别皆应分别。
Aparadīpanā pana padatthuti vā hoti daḷhīkammaṃ vāti evaṃ dve ṭhānāni gacchati. Yaṭṭhikoṭiyā uppīḷentena viya hi sakimeva phassoti vutte etaṃ padaṃ phullitamaṇḍitavibhūsitaṃ nāma na hoti. Punappunaṃ byañjanavasena upasaggavasena atthavasena ‘phasso phusanā samphusanā samphusitatta’nti vutte phullitamaṇḍitavibhūsitaṃ nāma hoti. Yathā hi daharakumāraṃ nhāpetvā, manoramaṃ vatthaṃ paridahāpetvā pupphāni piḷandhāpetvā akkhīni añjetvā athassa nalāṭe ekameva manosilābinduṃ kareyyuṃ, tassa na ettāvatā cittatilako nāma hoti. Nānāvaṇṇehi pana parivāretvā bindūsu katesu cittatilako nāma hoti. Evaṃsampadamidaṃ veditabbaṃ. Ayaṃ ‘padatthuti’ nāma.
所谓意义激发，是语义上的坚固作用，此有两处。若单词如炎焰般猛烈，如前所说的“触”，此单词非华饰装饰之称。反复以辅音、前缀、义意等所增饰时，可称为华饰装饰。如幼童沐浴，穿戴妍装，饰以花环，闭眼凝视，在额头点一心印，虽称心印不高明。若与各色环绕于两颊，乃名心印。此意当知，即所谓‘词义激发’。
Byañjanavasena upasaggavasena atthavasena ca punappunaṃ bhaṇanameva daḷhīkammaṃ nāma. Yathā hi ‘āvuso’ti vā ‘bhante’ti vā ‘yakkho’ti vā ‘sappo’ti vā vutte daḷhīkammaṃ nāma na hoti. ‘Āvuso āvuso’‘bhante bhante’‘yakkho yakkho’‘sappo sappo’ti vutte pana daḷhīkammaṃ nāma hoti. Evameva sakideva yaṭṭhikoṭiyā uppīḷentena viya ‘phasso’ti vutte padaṃ daḷhīkammaṃ nāma na hoti. Punappunaṃ byañjanavasena upasaggavasena atthavasena ‘phasso phusanā samphusanā samphusitatta’nti vutteyeva ‘daḷhīkammaṃ’ nāma hotīti. Evaṃ aparadīpanā dve ṭhānāni gacchati. Etassāpi vasena labbhamānakapadaniddesesu sabbattha attho veditabbo.
反复发声且以辅音、前缀、义意强化即称为坚固作用。如呼喊“朋友”“师长”“夜叉”“狗”等单词单说无坚固意。重复呼喊“朋友朋友”“师长师长”“夜叉夜叉”“狗狗”，乃成坚固意义。若如炎焰猛烈，仅单说“触”无坚固义。反复以辅音、前缀、义意增强即名坚固作用。如此意义激发有两处。对所借得之词义，当无处不知其义。
Ayaṃ tasmiṃ samaye phasso hotīti yasmiṃ samaye paṭhamaṃ kāmāvacaraṃ mahākusalacittaṃ uppajjati, tasmiṃ samaye ayaṃ phasso nāma hotīti attho. Ayaṃ tāva phassapadaniddesassa vaṇṇanā. Ito paresu pana vedanādīnaṃ padānaṃ niddesesu visesamattameva vaṇṇayissāma. Sesaṃ idha vuttanayeneva veditabbaṃ.
此处谓此时为触，即当时初生起欲界行为善心，是时即名触。此乃触字义的释义。今后将对感、想等词义作特别分述，余如本节所说当知。
§3
3.Yaṃ tasmiṃ samayeti ettha kiñcāpi katamā tasmiṃ samaye vedanā hotīti āraddhaṃ, ‘sātapadavasena pana ‘ya’nti vuttaṃ. Tajjāmanoviññāṇadhātusamphassajanti ettha ‘tajjā’ vuccati tassa sātasukhassa anucchavikā sāruppā. Anucchavikatthopi hi ayaṃ ‘tajjā’-saddo hoti. Yathāha – ‘‘tajjaṃ tassāruppaṃ kathaṃ mantetī’’ti (ma. ni. 3.246). Tehi vā rūpādīhi ārammaṇehi imassa ca sukhassa paccayehi jātātipi tajjā. Manoviññāṇameva nissattaṭṭhena dhātūti manoviññāṇadhātu. Samphassato jātaṃ, samphasse vā jātanti samphassajaṃ. Cittanissitattā cetasikaṃ. Madhuraṭṭhena sātaṃ. Idaṃ vuttaṃ hoti – yaṃ tasmiṃ samaye yathāvuttena atthena tajjāya manoviññāṇadhātuyā samphassajaṃ cetasikaṃ sātaṃ, ayaṃ tasmiṃ samaye vedanā hotīti. Evaṃ sabbapadehi saddhiṃ yojanā veditabbā.
3. 此时所发生之事中，任何当下所生起之感受，谓之“感受”。此处“感受”一词，依传统称为“六触”，即由六种触缘产生之感受。于此处，“感受”指由所缘六识所生之痛苦或快乐的同类相续。此同类相续称为“感受”。关于同类相续之义，于《中部尼迦经》第3章246节有言：‘如何思惟同类相续之相貌？’此同类相续，缘依色等境界与此快乐之因缘而生。所谓心识即为无所依立之根本界，称曰心识界。由接触所生，称为接触生。依于心识，故称“心识”。由其依托，故为心所。以其为甘甜之地，故名为“感受”。因此，有言：于当时，依所述义，由心识界所生之接触生心所为“感受”，此即当时之感受。诸法皆当以此义相应体证。
Idāni cetasikaṃ sukhantiādīsu cetasikapadena kāyikasukhaṃ paṭikkhipati, sukhapadena cetasikaṃ dukkhaṃ. Cetosamphassajanti cittasamphasse jātaṃ. Sātaṃ sukhaṃ vedayitanti sātaṃ vedayitaṃ, na asātaṃ vedayitaṃ; sukhaṃ vedayitaṃ, na dukkhaṃ vedayitaṃ. Parato tīṇi padāni itthiliṅgavasena vuttāni. Sātā vedanā, na asātā; sukhā vedanā, na dukkhāti. Ayameva panettha attho.
今此“心所”一词，于“心所诸乐”等词中，反摄肉体之快乐，以“快乐”一词反摄“心所之苦”。“接触生”谓由心识接触所生。谓“感受”为快乐，指为乐感受而非不乐感受；为乐感受而非非乐感受。女性种类之语法形态，三种词根名目。谓“感受”为乐感受，而非非乐感受；谓“感受”为乐感受，而非苦受。此即本节要义。
§4
4. Saññāniddese tajjāmanoviññāṇadhātusamphassajāti tassākusalasaññāya anucchavikāya manoviññāṇadhātuyā samphassamhi jātā. Saññāti sabhāvanāmaṃ. Sañjānanāti sañjānanākāro. Sañjānitattanti sañjānitabhāvo.
4. 关于分别，第四项为同类相续由心识界所生，与善分别相续之感受。分别者谓所有名色。叫做分别之相貌。分别的实质谓分别之存在。
§5
5.Cetanāniddesepi imināva nayena veditabbo.
5. 关于意，第五项亦应依此种引导而观察了解。
Cittaniddese cittavicittatāya cittaṃ. Ārammaṇaṃ minamānaṃ jānātīti mano. Mānasanti mano eva. ‘‘Antalikkhacaro pāso yvāyaṃ carati mānaso’’ti (saṃ. ni. 1.151; mahāva. 33) hi ettha pana sampayuttakadhammo ‘mānaso’ti vutto.
关于心，第六项讲述心的性质，其意为识心。心是知所受之境。所谓心，即是“识”本身。正如《相应部尼迦经》（1.151节）及《大毗婆尸论》第33章中所说：“心在其中，心随心行。”此处，“心”言连结的本质是“心”。
‘‘Kathañhi bhagavā tuyhaṃ, sāvako sāsane rato;
“世尊如何看待汝为善法弟子，乐于教法；
Appattamānaso sekkho, kālaṃ kayirā jane sutā’’ti. (saṃ. ni. 1.159);
“无所执著心的学者，应当珍惜时间。”（律疏第一卷第159页）
Ettha arahattaṃ ‘mānasa’nti vuttaṃ. Idha pana ‘manova’ mānasaṃ. Byañjanavasena hetaṃ padaṃ vaḍḍhitaṃ.
此处“阿拉汉”境界中所称“心”者，原文用“manasa”一词。但此处实际上用的是“manova”之心。此词呈现带有辅音变化的形式，从而使该词义得以加强。
Hadayanti cittaṃ. ‘‘Cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmī’’ti (saṃ. ni. 1.237; su. ni. āḷavakasutta) ettha uro hadayanti vuttaṃ. ‘‘Hadayā hadayaṃ maññe aññāya tacchatī’’ti (ma. ni. 1.63) ettha cittaṃ. ‘‘Vakkaṃ hadaya’’nti (dī. ni. 2.377; ma. ni. 1.110) ettha hadayavatthu. Idha pana cittameva abbhantaraṭṭhena ‘hadaya’nti vuttaṃ. Tameva parisuddhaṭṭhena paṇḍaraṃ. Bhavaṅgaṃ sandhāyetaṃ vuttaṃ. Yathāha – ‘‘pabhassaramidaṃ, bhikkhave, cittaṃ, tañca kho āgantukehi upakkilesehi upakkiliṭṭha’’nti (a. ni. 1.49). Tato nikkhantattā pana akusalampi, gaṅgāya nikkhantā nadī gaṅgā viya, godhāvarito nikkhantā godhāvarī viya ca, paṇḍarantveva vuttaṃ.
“hadaya”有“心”的意涵。“我要让你的心行走，或使你的心失去活力”——此语出（律疏第一卷第237页；仙陀落迦经疏）此中“uro”与“hadaya”同义。“hadaya”被解释为心房，如“我认为心房就是心”（大毗尼经疏第一卷第63页）。此处“hadaya”亦指心脏，“指语 hadaya”出现于（长部律疏第二卷第377页，大毗尼经疏第一卷第110页），是指心之实质所在。此地“citta”（心）作为内外之所立而称“hadaya”。于其纯净状态称为“白色”。同时指出是心的本源维持者。正如言：“比库们，这心是明净的，然因外来染污而污染”（增支经疏第一卷第49页）。由此而观，即使其外污染纵然不好，好如恒河之水、恒河岸边之河水在澄明中洁白无瑕。
Mano manāyatananti idha pana manoggahaṇaṃ manasseva āyatanabhāvadīpanatthaṃ. Tenetaṃ dīpeti – ‘nayidaṃ devāyatanaṃ viya manassa āyatanattā manāyatanaṃ, atha kho mano eva āyatanaṃ manāyatana’nti. Tattha nivāsaṭhānaṭṭhena ākaraṭṭhena samosaraṇaṭhānaṭṭhena sañjātidesaṭṭhena kāraṇaṭṭhena ca āyatanaṃ veditabbaṃ. Tathā hi loke ‘issarāyatanaṃ vāsudevāyatana’ntiādīsu nivāsaṭṭhānaṃ āyatananti vuccati. ‘Suvaṇṇāyatanaṃ rajatāyatana’ntiādīsu ākaro. Sāsane pana ‘‘manorame āyatane sevanti naṃ vihaṅgamā’’tiādīsu (a. ni. 5.38) samosaraṇaṭṭhānaṃ. ‘‘Dakkhiṇāpatho gunnaṃ āyatana’’ntiādīsu sañjātideso. ‘‘Tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’tiādīsu (ma. ni. 3.158) kāraṇaṃ. Idha pana sañjātidesaṭṭhena samosaraṇaṭhānaṭṭhena kāraṇaṭṭhenāti tidhāpi vaṭṭati.
“mano manāyatana”指的是心的感知处，此处是指心之所依，显现为“心的感官场所”。故此将其解释为：“这非天界，乃是心所依的感官场所；由此可知，心即是感官场所。”感官场所必须由居住处、包围之处、覆盖之处、所生之处、原因之处所组成，方能定为感官场所。世间正所谓“主宰所居之处、众神所居之处”等名为居住处，“黄金所居、白银所居”等为包围之处。在教法中说：“鸟儿在喜爱的感官场所中栖息”，“南方是良善的感官场所”， “在每处此处皆能获得见证人”，这都是指感官场所有居所、包围、见证与原因等三类，构成因缘而转动变化。
Phassādayo hi dhammā ettha sañjāyantīti sañjātidesaṭṭhenapi etaṃ āyatanaṃ. Bahiddhā rūpasaddagandharasaphoṭṭhabbā ārammaṇabhāvenettha osarantīti samosaraṇaṭhānaṭṭhenapi āyatanaṃ. Phassādīnaṃ pana sahajātādipaccayaṭṭhena kāraṇattā kāraṇaṭṭhenapi āyatananti veditabbaṃ. Manindriyaṃ vuttatthameva.
感受等法乃现起的法，此中指出其定生之处即感官场所。外界由色、声、香、味、触、法组成为能令人感受之对象，此为外部包围处的感官场所。关于感受等法则由于其或先或后的依缘顺序，依因与因缘而成立，为感官场所。此处指的是心及其根所依之处。
Vijānātīti viññāṇaṃ viññāṇameva khandho viññāṇakkhandho. Tassa rāsiādivasena attho veditabbo. Mahāudakakkhandhotveva saṅkhyaṃ gacchatīti (a. ni. 4.51). Ettha hi rāsaṭṭhena khandho vutto. ‘‘Sīlakkhandho samādhikkhandho’’tiādīsu (dī. ni. 3.355) guṇaṭṭhena. ‘‘Addasā kho bhagavā mahantaṃ dārukkhandha’’nti (saṃ. ni. 4.241) ettha paṇṇattimattaṭṭhena. Idha pana ruḷhito khandho vutto. Rāsaṭṭhena hi viññāṇakkhandhassa ekadeso ekaṃ viññāṇaṃ. Tasmā yathā rukkhassa ekadesaṃ chindanto rukkhaṃ chindatīti vuccati, evameva viññāṇakkhandhassa ekadesabhūtaṃ ekampi viññāṇaṃ ruḷhito viññāṇakkhandhoti vuttaṃ.
“vijānāti”是“识”的意思，即“识蕴”即“识蕴”的专称。须知此识蕴的数量与河洋的水量相似（增支经疏第四卷第51页）。此处以数量立为蕴之义，如同“道德蕴”、“定蕴”等是以性质而分。又记载：“世尊见到一大木堆”（律疏第四卷第241页），是示其泛指性质。“ruḷhito khandho”者，谓可被划分的蕴。以数量立论识蕴者，每一处识即一道识，故犹如砍伐树木而砍下一棵树，这样的识蕴中每一道识都是可划分的，称为可划分识蕴（ruḷhito viññāṇakkhandho）。
Tajjāmanoviññāṇadhātūti tesaṃ phassādīnaṃ dhammānaṃ anucchavikā manoviññāṇadhātu. Imasmiñhi pade ekameva cittaṃ minanaṭṭhena mano, vijānanaṭṭhena viññāṇaṃ, sabhāvaṭṭhena nissattaṭṭhena vā dhātūti tīhi nāmehi vuttaṃ. Iti imasmiṃ phassapañcamake phasso tāva yasmā phasso eva, na tajjāmanoviññāṇadhātusamphassajo, cittañca yasmā tajjāmanoviññāṇadhātu eva, tasmā imasmiṃ padadvaye ‘tajjāmanoviññāṇadhātusamphassajā’ti paññatti na āropitā. Vitakkapadādīsu pana labbhamānāpi idha pacchinnattā na uddhaṭā.
所谓当现识根本者，是指五根（触等）现起之法的次第显现心识根本。在这里，一语即涵盖三法：单一心，谓心界中称作“意”的部分；识，谓知见对象的识心；法性，是无自性的根本，三名并说。由此，此处诸触法中，由于触即为触境之本，不属当现识根本境界，而心亦为当现识根本定名，故合称“当现识根本触所生”，但仅于此两名中不加以增加说明。至于念头等起点虽具显露，但此处明了为隐藏状态，非外显种类。
Imesañca pana phassapañcamakānaṃ dhammānaṃ pāṭiyekkaṃ pāṭiyekkaṃ vinibbhogaṃ katvā paññattiṃ uddharamānena bhagavatā dukkaraṃ kataṃ. Nānāudakānañhi nānātelānaṃ vā ekabhājane pakkhipitvā divasaṃ nimmathitānaṃ vaṇṇa gandharasānaṃ nānatāya disvā vā ghāyitvā vā sāyitvā vā nānākaraṇaṃ sakkā bhaveyya ñātuṃ. Evaṃ santepi taṃ dukkaranti vuttaṃ. Sammāsambuddhena pana imesaṃ arūpīnaṃ cittacetasikānaṃ dhammānaṃ ekārammaṇe pavattamānānaṃ pāṭiyekkaṃ pāṭiyekkaṃ vinibbhogaṃ katvā paññattiṃ uddharamānena atidukkaraṃ kataṃ. Tenāha āyasmā nāgasenatthero –
但佛陀对这五根触法各自的分别体验及名称，曾以极为难解方式加以说明。譬如在多种水及油混合灌注中，虽色香味多变，但仍能分辨不同性质。即便如此，佛陀言“难以说明”。释迦牟尼佛于无形心及心行法中的单一心法境界，逐一分别体验并给出名称，这种解释极为困难。于是长老那迦舍那说道：‘世尊说的不易者为何？’答曰：‘世尊所言难者，是此无形的五法的单一心位：触、受、想、思、心。’‘请示比库，可否用比拟说法？’‘譬如有人泅渡江河，在岸舌尝水能否辨识恒河水、雅穆那水等？答曰不易。‘于是更难之处在于此无形的五法之单一心位。’（米兰注）
‘‘Dukkaraṃ, mahārāja, bhagavatā katanti. ‘Kiṃ, bhante nāgasena, bhagavatā dukkaraṃ kata’nti. ‘Dukkaraṃ, mahārāja, bhagavatā kataṃ, yaṃ imesaṃ arūpīnaṃ cittacetasikānaṃ dhammānaṃ ekārammaṇe pavattamānānaṃ vavatthānaṃ akkhātaṃ – ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ citta’nti. ‘Opammaṃ, bhante, karohī’ti. ‘Yathā, mahārāja, kocideva puriso nāvāya samuddaṃ ajjhogāhetvā hatthapuṭena udakaṃ gahetvā jivhāya sāyitvā jāneyya nu kho, mahārāja, so puriso – idaṃ gaṅgāya udakaṃ, idaṃ yamunāya udakaṃ, idaṃ aciravatiyā udakaṃ, idaṃ sarabhuyā udakaṃ, idaṃ mahiyā udaka’nti? ‘Dukkaraṃ, bhante, jānitu’nti. ‘Tato dukkarataraṃ kho, mahārāja, bhagavatā kataṃ yaṃ imesaṃ arūpīnaṃ cittacetasikānaṃ dhammānaṃ…pe… idaṃ citta’’’nti (mi. pa. 2.7.16).
第七，论思意识解说。以技艺喻之，技艺者，各种技能，譬如投壶、推车、丈量、连丈量，均属技艺领域。此为技艺的本质称谓。如以思维活跃而言即思维功用。以坚力强劲的才能表此名。正确的思考即修正的念头。内在心境聚注单一客境，称为集中。内在业力催发时，或盛或失，表现出心的附着力。正确遣使与适当遂行，带来成就，称正念思维。
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7. Vitakkaniddese takkanavasena takko. Tassa tittakaṃ takkesi kumbhaṃ takkesi sakaṭaṃ takkesi yojanaṃ takkesi addhayojanaṃ takkesīti evaṃ takkanavasena pavatti veditabbā. Idaṃ takkassa sabhāvapadaṃ. Vitakkanavasena vitakko. Balavataratakkassetaṃ nāmaṃ. Suṭṭhu kappanavasena saṅkappo. Ekaggaṃ cittaṃ ārammaṇe appetīti appanā. Dutiyapadaṃ upasaggavasena vaḍḍhitaṃ . Balavatarā vā appanā byappanā. Ārammaṇe cittaṃ abhiniropeti patiṭṭhāpetīti cetaso abhiniropanā. Yāthāvatāya niyyānikatāya ca kusalabhāvappatto pasattho saṅkappoti sammāsaṅkappo.
第八，论思维境地解说。以客境走动比喻思维之行走行为，此即其本性。思维活动是心追随所缘而流动。主客境相续，使心得以追寻专注。思维如同流淌的水，安定之时称停步。一旦主客接合安住，即为思维的持续。词项增加前缀，谓范畴得以增强。如心追想境界安住时，出现凝思、漫想状态，称为思维的种类。
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8. Vicāraniddese ārammaṇe caraṇakavasena cāro. Idamassa sabhāvapadaṃ. Vicaraṇavasena vicāro. Anugantvā vicaraṇavasena anuvicāro. Upagantvā vicaraṇavasena upavicāroti. Upasaggavasena vā padāni vaḍḍhitāni. Ārammaṇe cittaṃ, saraṃ viya jiyāya, anusandahitvā ṭhapanato cittassa anusandhānatā. Ārammaṇaṃ anupekkhamāno viya tiṭṭhatīti anupekkhanatā. Vicaraṇavasena vā upekkhanatā anupekkhanatā.
第九，论喜悦解说。喜为本质，谓愉悦的心理状态，是欢喜的内涵。欢愉形状即为愉悦状态。正如医药、油、水相混时，能引发某种特定变化，喜亦由此一种因素激发。附加前缀表示激发、增强，称为欢喜。笑谓欢笑，放声欢笑具有此名。财富为钱财，此处以喜乐条件联结标题为财富。持喜者随喜生喜，犹如富人随财富生喜，故曰财富。喜乐稳定之时称持喜。喜为人身心之高升与超越，谓精神抬升、心志高昂。心志对己若无嗜爱，则无心可言；若有嗜爱，则谓有心自观，此即自观的内涵。又此为心心乐一种，称“自乐心”。
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9. Pītiniddese pītīti sabhāvapadaṃ. Pamuditassa bhāvo pāmojjaṃ. Āmodanākāro āmodanā. Pamodanākāro pamodanā. Yathā vā bhesajjānaṃ vā telānaṃ vā uṇhodakasītodakānaṃ vā ekatokaraṇaṃ modanāti vuccati, evamayampi pīti dhammānaṃ ekatokaraṇena modanā. Upasaggavasena pana maṇḍetvā āmodanā pamodanāti vuttā. Hāsetīti hāso. Pahāsetīti pahāso. Haṭṭhapahaṭṭhākārānametaṃ adhivacanaṃ. Vittīti vittaṃ; dhanassetaṃ nāmaṃ. Ayaṃ pana somanassapaccayattā vittisarikkhatāya vitti. Yathā hi dhanino dhanaṃ paṭicca somanassaṃ uppajjati, evaṃ pītimatopi pītiṃ paṭicca somanassaṃ uppajjati, tasmā vittīti vuttā. Tuṭṭhisabhāvasaṇṭhitāya pītiyā etaṃ nāmaṃ. Pītimā pana puggalo kāyacittānaṃ uggatattā abbhuggatattā udaggoti vuccati . Udaggassa bhāvo odagyaṃ. Attano manatā attamanatā. Anabhiraddhassa hi mano dukkhapadaṭṭhānattā attano mano nāma na hoti, abhiraddhassa pana sukhapadaṭṭhānattā attano mano nāma hoti. Iti attano manatā attamanatā, sakamanatā. Sakamanassa bhāvoti attho. Sā pana yasmā na aññassa kassaci attano manatā, cittasseva paneso bhāvo, cetasiko dhammo, tasmā attamanatā cittassāti vuttā.
9. 关于欢喜（Pīti）的说明，欢喜是其本质词。欢喜是内心欢悦的状态，是喜悦。欢喜有「欢愉」的形态，称为「欢愉」；也有「快乐」的形态，称之为「快乐」。譬如药物、油、水热或冷等单一因素所产生的愉悦，欢喜之法亦如是，由单一因素所生的愉悦。若加以修饰，则称为「欢愉」或「快乐」。笑称为「笑」，大笑称为「大笑」，拍手以示欢喜就是这样表达的。财富称为「有财富」，此名专指财物。此处因缘于善乐之感受，称为「财富」的原因。正如富人因财而生欢喜，欢喜亦因欢喜而生，因此称为财富。欢喜的存在，持久于满足的本性。欢喜者谓有身与心之高扬与降低。高扬者即振奋。自身心念与他心念。无喜时心不立于苦之境界，自心亦不显现；有喜时则心安住于乐之境，自心显现。如此，自身心念即他心念的辅助表达。此「自身心念」乃指心的状态。因为此无他，无他者唯自身，此为心的性质，称作心的自现。
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11. Ekaggatāniddese acalabhāvena ārammaṇe tiṭṭhatīti ṭhiti. Parato padadvayaṃ upasaggavasena vaḍḍhitaṃ. Apica sampayuttadhamme ārammaṇamhi sampiṇḍetvā tiṭṭhatīti saṇṭhiti. Ārammaṇaṃ ogāhetvā anupavisitvā tiṭṭhatīti avaṭṭhiti. Kusalapakkhasmiñhi cattāro dhammā ārammaṇaṃ ogāhanti – saddhā sati samādhi paññāti. Teneva saddhā okappanāti vuttā, sati apilāpanatāti, samādhi avaṭṭhitīti, paññā pariyogāhanāti. Akusalapakkhe pana tayo dhammā ārammaṇaṃ ogāhanti – taṇhā diṭṭhi avijjāti. Teneva te oghāti vuttā. Cittekaggatā panettha na balavatī hoti. Yathā hi rajuṭṭhānaṭṭhāne udakena siñcitvā sammaṭṭhe thokameva kālaṃ rajo sannisīdati, sukkhante sukkhante puna pakatibhāvena vuṭṭhāti, evameva akusalapakkhe cittekaggatā na balavatī hoti. Yathā pana tasmiṃ ṭhāne ghaṭehi udakaṃ āsiñcitvā kudālena khanitvā ākoṭanamaddanaghaṭṭanāni katvā upalitte ādāse viya chāyā paññāyati, vassasatātikkamepi taṃmuhuttakataṃ viya hoti, evameva kusalapakkhe cittekaggatā balavatī hoti.
第十一。关于心一境性的说明。恒常不动的专注于所缘，称为持心。其次，二足相的增长成为助缘。又有具缘的法中，因缘交会而聚集专注，称为集心。放下所缘而未入定的，称为放逸。善法系中有四法入缘，分别是信、念、定、慧。根据此经文，信是专心一致，念为不散乱，定为安止，慧为深入观察。恶法系中有三法入缘，即渴、见、无明，被称为波涛。此处心一境性非坚固有力。正如施浇湿泥沙处，潮湿地面泥沙时聚时散，未成实质之坚，恶法系的心一境性类似；相反，善法系的心一境性则坚固如同已筑牢的善基。
Uddhaccavicikicchāvasena pavattassa visāhārassa paṭipakkhato avisāhāro. Uddhaccavicikicchāvaseneva gacchantaṃ cittaṃ vikkhipati nāma. Ayaṃ pana tathāvidho vikkhepo na hotīti avikkhepo. Uddhaccavicikicchāvaseneva ca cittaṃ visāhaṭaṃ nāma hoti, ito cito ca harīyati. Ayaṃ pana evaṃ avisāhaṭassa mānasassa bhāvoti avisāhaṭamānasatā.
因躁乱与疑惑而生的失净，即为对清净的反面。心在躁乱疑惑中分散不定，此类扰乱虽有，却非完全无扰乱。心因躁乱疑惑而失净，左右被牵引，即为不净心的状态。
Samathoti tividho samatho – cittasamatho, adhikaraṇasamatho, sabbasaṅkhārasamathoti. Tattha aṭṭhasu samāpattīsu cittekaggatā cittasamatho nāma. Tañhi āgamma cittacalanaṃ cittavipphanditaṃ sammati vūpasammati, tasmā so cittasamathoti vuccati. Sammukhāvinayādisattavidho samatho adhikaraṇasamatho nāma. Tañhi āgamma tāni tāni adhikaraṇāni sammanti vūpasammanti, tasmā so adhikaraṇasamathoti vuccati. Yasmā pana sabbe saṅkhārā nibbānaṃ āgamma sammanti vūpasammanti, tasmā taṃ sabbasaṅkhārasamathoti vuccati. Imasmiṃ atthe cittasamatho adhippeto. Samādhilakkhaṇe indaṭṭhaṃ kāretīti samādhindriyaṃ. Uddhacce na kampatīti samādhibalaṃ. Sammāsamādhīti yāthāvasamādhi niyyānikasamādhi kusalasamādhi.
所谓止有三种：心止、境止及一切行止。其中心一境性为八禅定中体现。如止心动摇，心得安稳止息，故称心止；止调伏（如律止诤等）为境止；一切行止则是一切行法归于寂灭，即为般涅槃。此处止者以心止为主。安住禅定境界即为禅那根；禅定力是内心不动摇；正定是彻底成熟、适当、有余的善禅定。
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12. Saddhindriyaniddese buddhādiguṇānaṃ saddahanavasena saddhā. Buddhādīni vā ratanāni saddahati pattiyāyatīti saddhā. Saddahanāti saddahanākāro. Buddhādīnaṃ guṇe ogāhati, bhinditvā viya anupavisatīti okappanā. Buddhādīnaṃ guṇesu etāya sattā ativiya pasīdanti, sayaṃ vā abhippasīdatīti abhippasādo. Idāni yasmā saddhindriyādīnaṃ samāsapadānaṃ vasena aññasmiṃ pariyāye āraddhe ādipadaṃ gahetvāva padabhājanaṃ karīyati – ayaṃ abhidhamme dhammatā – tasmā puna saddhāti vuttaṃ. Yathā vā itthiyā indriyaṃ itthindriyaṃ, na tathā idaṃ. Idaṃ pana saddhāva indriyaṃ saddhindriyanti. Evaṃ samānādhikaraṇabhāvañāpanatthampi puna saddhāti vuttaṃ. Evaṃ sabbapadaniddesesu ādipadassa puna vacane payojanaṃ veditabbaṃ. Adhimokkhalakkhaṇe indaṭṭhaṃ kāretīti saddhindriyaṃ. Asaddhiye na kampatīti saddhābalaṃ.
关于信根的说明。因佛及其诸德所生的一种坚定信心为信。信佛、法、比库僧犹如珍宝而信敬，这即为信根。信是坚定、恭敬之色。众生因佛德生欢喜而依止佛道，称为信愿。现今于信根等诸根聚集下，引起眼耳等根之能建立反复思惟中有摧伏，使之贯彻正确教法，此即理之称为信。正信根的定义是在专注要义上，信力坚定不摇。
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13. Vīriyindriyaniddese cetasikoti idaṃ vīriyassa niyamato cetasikabhāvadīpanatthaṃ vuttaṃ. Idañhi vīriyaṃ ‘‘yadapi, bhikkhave, kāyikaṃ vīriyaṃ tadapi vīriyasambojjhaṅgo, yadapi cetasikaṃ vīriyaṃ tadapi vīriyasambojjhaṅgoti. Itihidaṃ uddesaṃ gacchatī’’ti (saṃ. ni. 5.233) evamādīsu suttesu caṅkamādīni karontassa uppannattā ‘kāyika’nti vuccamānampi kāyaviññāṇaṃ viya kāyikaṃ nāma natthi, cetasikameva panetanti dassetuṃ ‘cetasiko’ti vuttaṃ. Vīriyārambhoti vīriyasaṅkhāto ārambho. Iminā sesārambhe paṭikkhipati. Ayañhi ‘ārambha’-saddo kamme āpattiyaṃ kiriyāyaṃ vīriye hiṃsāya vikopaneti anekesu atthesu āgato.
关于精进根的说明。所谓心所，是此根的必然显显之相。此中精进分身，释论称：诸位比库，肉身的精进也是精进觉支，心理的精进也是精进觉支。此义即为该经文中之所说。此中“肉身”是约称，如行者行时有观身的心理成分，则称心理的精进。所谓“精进起始”为动因，词中“起始”是贬意，意指行为因过恶欲而招致过失，故此词举为负面。
‘‘Yaṃkiñci dukkhaṃ sambhoti, sabbaṃ ārambhapaccayā;
『一切苦由因开始，皆因诸缘而起；……』
Ārambhānaṃ nirodhena, natthi dukkhassa sambhavo’’ti. (su. ni. 749);
『由止息起始，苦无生起』此义。
Ettha hi kammaṃ ‘ārambho’ti āgataṃ. ‘‘Ārambhati ca vippaṭisārī ca hotī’’ti (a. ni. 5.142; pu. pa. 191) ettha āpatti. ‘‘Mahāyaññā mahārambhā na te honti mahapphalā’’ti (a. ni. 4.39; saṃ. ni. 1.120) ettha yūpussāpanādikiriyā. ‘‘Ārambhatha nikkamatha yuñjatha buddhasāsane’’ti (saṃ. ni. 1.185) ettha vīriyaṃ. ‘‘Samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhantī’’ti (ma. ni. 2.51-52) ettha hiṃsā. ‘‘Bījagāmabhūtagāmasamārambhā paṭivirato hotī’’ti (dī. ni. 1.10; ma. ni. 1.293) ettha chedanabhañjanādikaṃ vikopanaṃ. Idha pana vīriyameva adhippetaṃ. Tenāha – ‘vīriyārambhoti vīriyasaṅkhāto ārambho’ti. Vīriyañhi ārambhanakavasena ārambhoti vuccati. Idamassa sabhāvapadaṃ. Kosajjato nikkhamanavasena nikkamo. Paraṃ paraṃ ṭhānaṃ akkamanavasena parakkamo. Uggantvā yamanavasena uyyāmo. Byāyamanavasena vāyāmo. Ussāhanavasena ussāho. Adhimattussāhanavasena ussoḷhī. Thirabhāvaṭṭhena thāmo. Cittacetasikānaṃ dhāraṇavasena avicchedato vā pavattanavasena kusalasantānaṃ dhāretīti dhiti.
此处『业』谓『起始』者。云『起始即不善、善之始』。又曰『大施大起非大果』，此指贪欲、嗔怒、愚痴等恶业之起始。又如『应于诸恶如佛法中起始而勤修进也』，即勤奋励精之力。又谓『如来为萨咖而出力起始』，此指精进。又曰以非伤害为起始，表止恶法也。此处以精进为主导，故云『精进业所起始』。精进者犹如起始之义。又此词含有其本性：以安静、出离之含义，或入室之意，或前进、奋发、鼓励之意。犹持心念之恒持不断的勇毅也。
Aparo nayo – nikkamo ceso kāmānaṃ panudanāya, parakkamo ceso bandhanacchedāya, uyyāmo ceso oghanittharaṇāya, vāyāmo ceso pāraṅgamanaṭṭhena, ussāho ceso pubbaṅgamaṭṭhena, ussoḷhī ceso adhimattaṭṭhena, thāmo ceso palighugghāṭanatāya, dhiti ceso avaṭṭhitikāritāyāti.
次释各别含义：出离即断除欲念；前进即断除束缚；奋发为渡过洪流；努力为抵达彼岸；激励为当先；鼓励为增强；不动为破除障碍；坚固为行为。
‘‘Kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatū’’ti (ma. ni. 2.184; saṃ. ni. 2.22, 237; a. ni. 2.5; mahāni. 196; cūḷani. khaggavisāṇasuttaniddesa 154) evaṃ pavattikāle asithilaparakkamavasena asithilaparakkamatā; thiraparakkamo, daḷhaparakkamoti attho. Yasmā panetaṃ vīriyaṃ kusalakammakaraṇaṭṭhāne chandaṃ na nikkhipati, dhuraṃ na nikkhipati, na otāreti, na vissajjeti, anosakkitamānasataṃ āvahati, tasmā anikkhittachandatā anikkhittadhuratāti vuttaṃ. Yathā pana tajjātike udakasambhinnaṭṭhāne dhuravāhagoṇaṃ gaṇhathāti vadanti , so jaṇṇunā bhūmiṃ uppīḷetvāpi dhuraṃ vahati, bhūmiyaṃ patituṃ na deti, evameva vīriyaṃ kusalakammakaraṇaṭṭhāne dhuraṃ ukkhipati paggaṇhāti, tasmā dhurasampaggāhoti vuttaṃ. Paggahalakkhaṇe indaṭṭhaṃ kāretīti vīriyindriyaṃ. Kosajje na kampatīti vīriyabalaṃ. Yāthāvaniyyānikakusalavāyāmatāya sammāvāyāmo.
云『欲、鞭、骨能留于身』。依此起始时，以安稳前进之意，表达坚劲刚强。此精进不放逸、不退转，常恒不丢失，招引专注心。故言不散失之欲，能稳执不放。譬如善士虽以年幼驮大水缸，执水不溢不落，彼亦如是善精进常持不舍，故称『坚执之芳精进』。此为精进根，非动摇之力，乃依正行修之正精进。
§14
14. Satindriyaniddese saraṇakavasena sati. Idaṃ satiyā sabhāvapadaṃ. Punappunaṃ saraṇato anussaraṇavasena anussati. Abhimukhaṃ gantvā viya saraṇato paṭisaraṇavasena paṭissati. Upasaggavasena vā vaḍḍhitamattametaṃ. Saraṇākāro saraṇatā. Yasmā pana saraṇatāti tiṇṇaṃ saraṇānampi nāmaṃ, tasmā taṃ paṭisedhetuṃ puna satiggahaṇaṃ kataṃ. Satisaṅkhātā saraṇatāti ayañhettha attho. Sutapariyattassa dhāraṇabhāvato dhāraṇatā. Anupavisanasaṅkhātena ogāhanaṭṭhena apilāpanabhāvo apilāpanatā. Yathā hi lābukaṭāhādīni udake plavanti, na anupavisanti, na tathā ārammaṇe sati. Ārammaṇañhesā anupavisati, tasmā apilāpanatāti vuttā. Cirakatacirabhāsitānaṃ asammussanabhāvato asammussanatā. Upaṭṭhānalakkhaṇe jotanalakkhaṇe ca indaṭṭhaṃ kāretīti indriyaṃ. Satisaṅkhātaṃ indriyaṃ satindriyaṃ. Pamāde na kampatīti satibalaṃ. Yāthāvasati niyyānikasati kusalasatīti sammāsati.
第十四。述念根。依注，念具有其本性，反复随念如依归止，去向如反归止。又念由增上缘故而长，此为念之依止性。念习者如安坐不入水中则称为不入，入者名入止。若水上漂无住定，则为无念。念若定则为深入持久不散。又云明照有觉，作根之义。此为念根，念力坚稳，不动摇。具此正念即为良善之正念。
§16
16. Paññindriyaniddese tassa tassa atthassa pākaṭakaraṇasaṅkhātena paññāpanaṭṭhena paññā. Tena tena vā aniccādinā pakārena dhamme jānātītipi paññā. Idamassā sabhāvapadaṃ. Pajānanākāro pajānanā. Aniccādīni vicinātīti vicayo. Pavicayoti upasaggena padaṃ vaḍḍhitaṃ . Catusaccadhamme vicinātīti dhammavicayo. Aniccādīnaṃ sallakkhaṇavasena sallakkhaṇā. Sāyeva puna upasagganānattena upalakkhaṇā paccupalakkhaṇāti vuttā. Paṇḍitassa bhāvo paṇḍiccaṃ. Kusalassa bhāvo kosallaṃ. Nipuṇassa bhāvo nepuññaṃ. Aniccādīnaṃ vibhāvanavasena vebhabyā. Aniccādīnaṃ cintanakavasena cintā. Yassa vā uppajjati taṃ aniccādīni cintāpetītipi cintā. Aniccādīni upaparikkhatīti upaparikkhā. Bhūrīti pathaviyā nāmaṃ. Ayampi saṇhaṭṭhena vitthaṭaṭṭhena ca bhūrī viyāti bhūrī. Tena vuttaṃ – ‘‘bhūrī vuccati pathavī . Tāya pathavīsamāya vitthaṭāya vipulāya paññāya samannāgatoti bhūripaññoti (mahāni. 27). Apica paññāya etaṃ adhivacanaṃ bhūrī’’ti. Bhūte atthe ramatītipi bhūrī. Asani viya siluccaye kilese medhati hiṃsatīti medhā. Khippaṃ gahaṇadhāraṇaṭṭhena vā medhā. Yassa uppajjati taṃ attahitapaṭipattiyaṃ sampayuttadhamme ca yāthāvalakkhaṇapaṭivedhe parinetīti pariṇāyikā. Aniccādivasena dhamme vipassatīti vipassanā. Sammā pakārehi aniccādīni jānātīti sampajaññaṃ. Uppathapaṭipanne sindhave vīthiāropanatthaṃ patodo viya uppathe dhāvanakaṃ kūṭacittaṃ vīthiāropanatthaṃ vijjhatīti patodo viya patodo. Dassanalakkhaṇe indaṭṭhaṃ kāretīti indriyaṃ. Paññāsaṅkhātaṃ indriyaṃ paññindriyaṃ. Avijjāya na kampatīti paññābalaṃ. Kilesacchedanaṭṭhena paññāva satthaṃ paññāsatthaṃ. Accuggataṭṭhena paññāva pāsādo paññāpāsādo.
第十六。述慧根。慧以现前显现各种义理为义。由无常等诸相之显现，谓察知。此为其本性。显现谓显现作用。无常诸相令慧知见为知见。又曰见分之见为慧。慧所知即四圣谛之法理。无常等三法分别称为三法相，无常等诸相因名为显现相。圣贤因名慧。善巧之意为巧慧。由观察无常等为思惟，所生思惟即思。此等审察有无常等为详察。多层众多，谓宽广。因之称益广。又以广慧称慧广智。地谓大地。此智如大地起连动，速辨法相，无私无害。慧即迅速持摄之智。此智慧为我利己利他之行。由观察无常等生出智慧即观。以正知正见，觉知无常。见证明之明照，谓擅长。慧根不为无明摇动，其由切断烦恼而坚固。慧则遣除烦恼，宝贵义相。以如金银宝石庄严慧解。
Ālokanaṭṭhena paññāva āloko paññāāloko. Obhāsanaṭṭhena paññāva obhāso paññāobhāso. Pajjotanaṭṭhena paññāva pajjoto paññāpajjoto. Paññavato hi ekapallaṅkena nisinnassa dasasahassilokadhātu ekālokā ekobhāsā ekapajjotā hoti, tenetaṃ vuttaṃ. Imesu pana tīsu padesu ekapadenapi etasmiṃ atthe siddhe, yāni panetāni ‘‘cattārome, bhikkhave, ālokā. Katame cattāro? Candāloko sūriyāloko agyāloko paññāloko. Ime kho, bhikkhave, cattāro ālokā. Etadaggaṃ, bhikkhave, imesaṃ catunnaṃ ālokānaṃ yadidaṃ paññāloko’’. Tathā ‘‘cattārome, bhikkhave, obhāsā…pe… cattārome, bhikkhave, pajjotā’’ti (a. ni. 4.144) sattānaṃ ajjhāsayavasena suttāni desitāni, tadanurūpeneva idhāpi desanā katā. Attho hi anekehi ākārehi vibhajjamāno suvibhatto hoti. Aññathā ca añño bujjhati, aññathā ca aññoti.
以光明为依止，智慧即是光明，智慧的光明。以显现为依止，智慧即是显现，智慧的显现。以照耀为依止，智慧即是照耀，智慧的照耀。智慧者坐于单一普照之座，能以一光、一显现、一照耀而遍照十万世界，此义已传。然于这三处，当语中亦成一义，所谓『比库们，光明有四种，何者四者？月光、日光、无知光、智慧光。此四即光明，智慧光最为胜也。』又如『比库们，显现有四……照耀亦四……』（增支部4.144）众生因本性不同已得多种教说，今此亦依此类而说，义理极为精妙，一者觉此义，或一者觉他义。
Ratikaraṇaṭṭhena pana ratidāyakaṭṭhena ratijanakaṭṭhena cittīkataṭṭhena dullabhapātubhāvaṭṭhena atulaṭṭhena anomasattaparibhogaṭṭhena ca paññāva ratanaṃ paññāratanaṃ. Na tena sattā muyhanti, sayaṃ vā ārammaṇe na muyhatīti amoho. Dhammavicayapadaṃ vuttatthameva. Kasmā panetaṃ puna vuttanti? Amohassa mohapaṭipakkhabhāvadīpanatthaṃ . Tenetaṃ dīpeti – yvāyaṃ amoho so na kevalaṃ mohato añño dhammo, mohassa pana paṭipakkho, dhammavicayasaṅkhāto amoho nāma idha adhippetoti. Sammādiṭṭhīti yāthāvaniyyānikakusaladiṭṭhi.
以乐事为依止、以乐给予者为依止、以生乐者为依止、以心作意为依止、因稀有光明而依止、以胜过众生而依止，智慧即如宝物、智慧之宝。众生非因此而迷，亦不于所依而迷，谓之无愚。此为法义辨析根本。为何复言此？为示无愚之反义者也。云者以此明－此无愚非单为愚所由，愚之反侧，名为法义辨析，此乃正见，即究竟可遍知之善见。
§19
19. Jīvitindriyaniddese yo tesaṃ arūpīnaṃ dhammānaṃ āyūti tesaṃ sampayuttakānaṃ arūpadhammānaṃ yo āyāpanaṭṭhena āyu, tasmiñhi sati arūpadhammā ayanti gacchanti pavattanti, tasmā āyūti vuccati. Idamassa sabhāvapadaṃ. Yasmā panete dhammā āyusmiṃyeva sati tiṭṭhanti yapenti yāpenti iriyanti vattanti pālayanti, tasmā ṭhitītiādīni vuttāni. Vacanattho panettha – etāya tiṭṭhantīti ṭhiti. Yapentīti yapanā. Tathā yāpanā. Evaṃ bujjhantānaṃ pana vasena purimapade rassattaṃ kataṃ. Etāya iriyantīti iriyanā. Vattantīti vattanā. Pālayantīti pālanā. Jīvanti etenāti jīvitaṃ. Anupālanalakkhaṇe indaṭṭhaṃ kāretīti jīvitindriyaṃ.
19、于生命根义者，所谓有关无色法而有生命者，乃指其相连之无色法中之寿命，因有寿命而称寿命。在此，若此类法于寿命中恒常存在、培养、生长、活动、维护，故称常等；言立即常，言养即养，养即培育。如此觉知者对此前句解说，谓行、动、护等亦是。行动谓身之行动，运动谓身之运动，保护谓身之保护。生命谓存在之意。若无保护标志，而有维持，则名生命根。
§30
30. Hiribalaniddese yaṃ tasmiṃ samayeti yena dhammena tasmiṃ samaye. Liṅgavipallāsaṃ vā katvā yo dhammo tasmiṃ samayetipi attho veditabbo. Hiriyitabbenāti upayogatthe karaṇavacanaṃ. Hiriyitabbayuttakaṃ kāyaduccaritādidhammaṃ hiriyati jigucchatīti attho. Pāpakānanti lāmakānaṃ. Akusalānaṃ dhammānanti akosallasambhūtānaṃ dhammānaṃ. Samāpattiyāti idampi upayogatthe karaṇavacanaṃ. Tesaṃ dhammānaṃ samāpattiṃ paṭilābhaṃ samaṅgībhāvaṃ hiriyati jigucchatīti attho.
30、于羞耻力义，所谓依止此力而能自束身之行为。若于此得力，或所作法有障碍或障碍消失，若有标志变异，则该法依此义当理解为“随时间相应而转变”。羞耻力以责备意涵，在应用依据上，谓对身恶行等具羞耻、厌恶之意。恶者谓恶行者，非善者谓恶法存在。所说成就、获得、成就具羞耻力之恶法时，生羞耻厌恶。
§31
31. Ottappabalaniddese ottappitabbenāti hetvatthe karaṇavacanaṃ. Ottappitabbayuttakena ottappassa hetubhūtena kāyaduccaritādinā vuttappakārāya ca samāpattiyā ottappassa hetubhūtāya ottappati, bhāyatīti attho.
31、于廉耻力义，谓因此力役使，生自警觉意，心恒警防身恶行等。廉耻力意为原因，在应用上意指令身恶行等生止息之因。因此称怖畏。
§32
32. Alobhaniddese alubbhanakavasena alobho. Na lubbhatītipi alobho. Idamassa sabhāvapadaṃ. Alubbhanāti alubbhanākāro. Lobhasamaṅgī puggalo lubbhito nāma. Na lubbhito alubbhito . Alubbhitassa bhāvo alubbhitattaṃ. Sārāgapaṭipakkhato na sārāgoti asārāgo. Asārajjanāti asārajjanākāro. Asārajjitassa bhāvo asārajjitattaṃ. Na abhijjhāyatīti anabhijjhā. Alobho kusalamūlanti alobhasaṅkhātaṃ kusalamūlaṃ. Alobho hi kusalānaṃ dhammānaṃ mūlaṃ paccayaṭṭhenāti kusalamūlaṃ. Kusalañca taṃ paccayaṭṭhena mūlañcātipi kusalamūlaṃ.
32、于不贪义，谓以不贪欲之形相为依止，即无嗔恨；但非无欲即是不贪。此为本性义。无贪乃无贪形体。贪者依其本性，名为贪人。非贪者谓无贪之人。非渴求意为不贪。无贪为善根，由不贪生善根之果。无贪为善行之根本，乃善根。善法亦依此根本而生。
§33
33. Adosaniddese adussanakavasena adoso. Na dussatītipi adoso. Idamassa sabhāvapadaṃ. Adussanāti adussanākāro. Adussitassa bhāvo adussitattaṃ. Byāpādapaṭipakkhato na byāpādoti abyāpādo. Kodhadukkhapaṭipakkhato na byāpajjoti abyāpajjo. Adosasaṅkhātaṃ kusalamūlaṃ adoso kusalamūlaṃ. Taṃ vuttatthameva.
33. 关于嗔恚的表法，嗔恚是一种恶的心态。即使是见恶意地对待，也不能说是嗔恚。这是因为这里所说的‘嗔恚’是本性的状态。所谓‘恶’者，是恶的形态；‘恶的状态’为被恶所感染的状态。由于嗔恚与瞋恨对立，故嗔恚不是瞋恨；与怒苦对立，故也不是愤怒。嗔恚是称为善根根本的嗔恚，便是嗔恚。其所称义义理如前所述。
§40-41
40-41. Kāyapassaddhiniddesādīsu yasmā kāyoti tayo khandhā adhippetā, tasmā vedanākkhandhassātiādi vuttaṃ. Passambhanti etāya te dhammā, vigatadarathā bhavanti, samassāsappattāti passaddhi. Dutiyapadaṃ upasaggavasena vaḍḍhitaṃ. Passambhanāti passambhanākāro. Dutiyapadaṃ upasaggavasena vaḍḍhitaṃ. Passaddhisamaṅgitāya paṭippassambhitassa khandhattayassa bhāvo paṭippassambhitattaṃ. Sabbapadehipi tiṇṇaṃ khandhānaṃ kilesadarathapaṭippassaddhi eva kathitā. Dutiyanayena viññāṇakkhandhassa darathapaṭippassaddhi kathitā.
40-41. 关于身心安静的表法，因为‘身’指的是三界中的身蕴，因此又称‘感受蕴等’。身心诸法由此而得以安定，这些法去除扰乱之相，令众法安乐，谓之安静。第二句以前缀方式加重了词义。所谓‘安定’即有安定的形态。第二句以加重词义的方式说明安定的状况，意指当三蕴所具备的烦恼障碍的安乐得到实现时，称为安乐。三蕴诸蕴中的安乐，即是指三蕴对烦恼的除灭所带来的安定。第二句中也具体说到识蕴得安乐之因。
§42-43
42-43.Lahutāti lahutākāro. Lahupariṇāmatāti lahupariṇāmo etesaṃ dhammānanti lahupariṇāmā; tesaṃ bhāvo lahupariṇāmatā; sīghaṃ sīghaṃ parivattanasamatthatāti vuttaṃ hoti. Adandhanatāti garubhāvapaṭikkhepavacanametaṃ; abhāriyatāti attho. Avitthanatāti mānādikilesabhārassa abhāvena athaddhatā. Evaṃ paṭhamena tiṇṇaṃ khandhānaṃ lahutākāro kathito. Dutiyena viññāṇakkhandhassa lahutākāro kathito.
42-43. 轻巧者，指身心的轻巧形态。轻巧变化者，谓这些法具有轻巧变动的性质。其本性是轻巧变动；意思是指这些法迅速、快速地轮转循环。‘不沉重’是对沉重的反义词；又言其为轻巧，意指不沉重。‘不固定’是指去除缓慢沉重的烦恼障碍后的灵动变化。由此说明初句中三蕴有轻巧形态，下一句具体说明识蕴亦如是。
§44-45
44-45.Mudutāti mudubhāvo. Maddavatāti maddavaṃ vuccati siniddhaṃ, maṭṭhaṃ; maddavassa bhāvo maddavatā. Akakkhaḷatāti akakkhaḷabhāvo. Akathinatāti akathinabhāvo. Idhāpi purimanayena tiṇṇaṃ khandhānaṃ, pacchimanayena viññāṇakkhandhassa mudutākārova kathito.
44-45. 柔软者，谓软弱的形态。‘柔软’又称为软润、湿润、未粘连之意，其性质即为柔软。‘不坚硬’是柔软状态，不坚固、不凝结。‘不稳定’是无坚定刚硬之相。此处以上句为前项，说明三蕴中的柔软形态；以下句为后项，说明识蕴的柔软形态。
§46-47
46-47.Kammaññatāti kammani sādhutā; kusalakiriyāya viniyogakkhamatāti attho. Sesapadadvayaṃ byañjanavasena vaḍḍhitaṃ. Padadvayenāpi hi purimanayena tiṇṇaṃ khandhānaṃ, pacchimanayena viññāṇakkhandhassa kammaniyākārova kathito.
46-47. 能作业者，谓能够为善行事者。其义是指能适当地运用善行。用两个词尾使义义加重。前项以词尾形式说明三蕴中的作业能力，后项说明识蕴的作用能力。
§48-49
48-49.Paguṇatāti paguṇabhāvo, anāturatā niggilānatāti attho. Sesapadadvayaṃ byañjanavasena vaḍḍhitaṃ. Idhāpi purimanayena tiṇṇaṃ khandhānaṃ, pacchimanayena viññāṇakkhandhassa niggilānākārova kathito.
48-49. 败坏者，谓败坏的形态；‘不安持’者，谓内心不安、厌倦、疲倦的不安状态。两个词尾加强其词义。此处以上句说明三蕴的败坏形态，后句说明识蕴的厌弃形态。
§50-51
50-51.Ujukatāti ujukabhāvo, ujukenākārena pavattanatāti attho. Ujukassa khandhattayassa viññāṇakkhandhassa ca bhāvo ujukatā. Ajimhatāti gomuttavaṅkabhāvapaṭikkhepo. Avaṅkatāti candalekhāvaṅkabhāvapaṭikkhepo. Akuṭilatāti naṅgalakoṭivaṅkabhāvapaṭikkhepo.
50-51. “正直”者，即正直的状态；“正直”的意思是以正直的方式运转。正直是指蕴的种类中及识蕴的状态即为正直。所谓“正直”是指摒弃牛角的曲状；“不曲直”者，是指摒弃污渍的弯曲；“不扭曲”者，是指摒弃弯曲如犁头之形。
Yo hi pāpaṃ katvāva ‘na karomī’ti bhāsati, so gantvā paccosakkanatāya ‘gomuttavaṅko’ nāma hoti. Yo pāpaṃ karontova ‘bhāyāmahaṃ pāpassā’ti bhāsati, so yebhuyyena kuṭilatāya ‘candalekhāvaṅko’ nāma hoti. Yo pāpaṃ karontova ‘ko pāpassa na bhāyeyyā’ti bhāsati, so nātikuṭilatāya ‘naṅgalakoṭivaṅko’ nāma hoti. Yassa vā tīṇipi kammadvārāni asuddhāni, so ‘gomuttavaṅko’ nāma hoti. Yassa yāni kānici dve, so ‘candalekhāvaṅko’ nāma. Yassa yaṃkiñci ekaṃ, so ‘naṅgalakoṭivaṅko nāma.
如果有人作恶后自言“我不作恶”，其心刚硬如牛角般曲折，故称为“牛角曲者”。如果作恶后自言“我害怕恶行”，因其内心扭曲如涂污之弯曲，故称为“污渍曲者”。如果作恶后自言“没有什么可怕的”，则其心不甚扭曲，如犁头形的轻微弯曲，故称“犁头曲者”。若三恶业之门皆不纯，称为“牛角曲”；若有两个不纯，为“污渍曲”；若仅一不纯，则名“犁头曲”。
Dīghabhāṇakā panāhu – ekacco bhikkhu sabbavaye ekavīsatiyā anesanāsu, chasu ca agocaresu carati, ayaṃ ‘gomuttavaṅko’ nāma. Eko paṭhamavaye catupārisuddhisīlaṃ paripūreti, lajjī kukkuccako sikkhākāmo hoti, majjhimavayapacchimavayesu purimasadiso, ayaṃ ‘candalekhāvaṅko’ nāma. Eko paṭhamavaye majjhimavayepi catupārisuddhisīlaṃ pūreti, lajjī kukkuccako sikkhākāmo hoti, pacchimavaye purimasadiso. Ayaṃ ‘naṅgalakoṭivaṅko’ nāma.
长讲者又说：有比库游历所有二十一大族及六个无人之地，此人名为“牛角曲”。有比库在第一族中，具足四种洁净戒律，惭愧悔过，喜修戒学，居中族及西族近似前族者，此谓“污渍曲”。又有比库在第一族中，于中族亦具足四洁净戒律，惭愧悔过，喜修戒学，居西族近似前族者，谓之“犁头曲”。
Tassa kilesavasena evaṃ vaṅkassa puggalassa bhāvo jimhatā vaṅkatā kuṭilatāti vuccati. Tāsaṃ paṭikkhepavasena ajimhatādikā vuttā. Khandhādhiṭṭhānāva desanā katā. Khandhānañhi etā ajimhatādikā, no puggalassāti. Evaṃ sabbehipi imehi padehi purimanayena tiṇṇaṃ khandhānaṃ, pacchimanayena viññāṇakkhandhassāti arūpīnaṃ dhammānaṃ nikkilesatāya ujutākārova kathitoti veditabbo.
因为这些烦恼故，此种曲者之人性格乃硬刚、弯曲、扭曲。其否定方面即为摒弃牛角等曲状。讲说中，以蕴为立足点，指出牛角等正是这些蕴，不是指人。由此可见，这三词依前面含义，即是以其前位即三蕴，后位为识蕴以及非色相物的无烦恼，构成正直之形态。
Idāni yvāyaṃ yevāpanāti appanāvāro vutto, tena dhammuddesavāre dassitānaṃ ‘yevāpanakānaṃ’yeva saṅkhepato niddeso kathito hotīti.
现在所言“延至”即称为入定之阻碍。由此于法义讲解章中，称述带领诸“延至者”的简约指示已经说完。
Niddesavārakathā niṭṭhitā. · 指示品之说已毕。
Ettāvatā pucchā samayaniddeso dhammuddeso appanāti uddesavāre catūhi paricchedehi, pucchā samayaniddeso dhammuddeso appanāti niddesavāre catūhi paricchedehīti aṭṭhaparicchedapaṭimaṇḍito dhammavavatthānavāro niṭṭhitova hoti.
至此，向提问时段的法义讲解、定义、指导章节共由四部分构成，标志全八章节的法义目录及全章引导阻碍结束。
Koṭṭhāsavāro部分品
§58-120
58-120. Idāni tasmiṃ kho pana samaye cattāro khandhā hontīti saṅgahavāro āraddho. So uddesaniddesapaṭiniddesānaṃ vasena tividho hoti. Tattha ‘tasmiṃ kho pana samaye cattāro khandhā’ti evamādiko uddeso. Katame tasmiṃ samaye cattāro khandhā’tiādiko niddeso. Katamo tasmiṃ samaye vedanākkhandhotiādiko paṭiniddesoti veditabbo.
现在在那个时候，四蕴确实存在一聚集之差别。此处所说的指示与反指示共有三种。其中文字"现在那个时候四蕴"为指示，"什么是那个时候的四蕴"为反指示，应当了知。
Tattha uddesavāre cattāro khandhātiādayo tevīsati koṭṭhāsā honti. Tesaṃ evamattho veditabbo – yasmiṃ samaye kāmāvacaraṃ paṭhamaṃ mahākusalacittaṃ uppajjati, ye tasmiṃ samaye cittaṅgavasena uppannā, ṭhapetvā yevāpanake, pāḷiāruḷhā atirekapaṇṇāsadhammā, te sabbepi saṅgayhamānā rāsaṭṭhena cattārova khandhā honti . Heṭṭhā vuttena āyatanaṭṭhena dve āyatanāni honti. Sabhāvaṭṭhena suññataṭṭhena nissattaṭṭhena dveva dhātuyo honti. Paccayasaṅkhātena āhāraṭṭhena tayovettha dhammā āhārā honti. Avasesā no āhārā.
在指示范畴中所说的四蕴等共有三十三根本部分。应以此来理解它们的义：凡在那个时候，贪欲行为发生，首先产生善根心意，然后依心意显现的事物，由根本立着，再加上后续补充的五十余法，所有这些聚集一起，合成如四蕴的诸法。以下所说的六处有两个处所，空性场所与无所依场所两种界；缘起条件而言，食界有三重条件；其余非食界则无此条件。
‘Kiṃ panete aññamaññaṃ vā taṃsamuṭṭhānarūpassa vā paccayā na hontī’ti? ‘No na honti. Ime pana tathā ca honti, aññathā cāti samānepi paccayatte atirekapaccayā honti, tasmā āhārāti vuttā. Kathaṃ? Etesu hi phassāhāro, yesaṃ dhammānaṃ avasesā cittacetasikā paccayā honti, tesañca paccayo hoti, tisso ca vedanā āharati. Manosañcetanāhāro tesañca paccayo hoti tayo ca bhave āharati. Viññāṇāhāro tesañca paccayo hoti paṭisandhināmarūpañca āharatī’ti. ‘Nanu ca so vipākova idaṃ pana kusalaviññāṇa’nti? ‘Kiñcāpi kusalaviññāṇaṃ, taṃsarikkhatāya pana viññāṇāhāro’tveva vuttaṃ. Upatthambhakaṭṭhena vā ime tayo āhārāti vuttā. Ime hi sampayuttadhammānaṃ, kabaḷīkārāhāro viya rūpakāyassa, upatthambhakapaccayā honti. Teneva vuttaṃ – ‘‘arūpino āhārā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ āhārapaccayena paccayo’’ti (paṭṭhā. 1.1.15).
“这些相互之间或形相的起因未曾存在吗？”答曰“不不存在”。然而它们也确实存在，但方式不同：相同时有额外条件的顺缘，因此被称为食。为何？这些中感触相续的食，其余支配心法（心及心所法）为顺缘，且其缘触支配三种感受；意志心行为的食，也是它们的顺缘，且随缘生三界；识的食亦是其顺缘，带来展转续识及名色。有人或曰“这不正是善识的果报吗？”答曰“虽是善识，但此识为身法之食”。说此为紧密相依的三食，作身法的补缘。因此说：“无色界的食，是这些相依法及其合成无色界身之食缘”。
Aparo nayo – ajjhattikasantatiyā visesapaccayattā kabaḷīkārāhāro ca ime ca tayo dhammā āhārāti vuttā. Visesapaccayo hi kabaḷīkārāhārabhakkhānaṃ sattānaṃ rūpakāyassa kabaḷīkāro āhāro; nāmakāye vedanāya phasso, viññāṇassa manosañcetanā, nāmarūpassa viññāṇaṃ. Yathāha –
另一说是：由于内连续独特条件，三法的食以补缘而成食。此补缘是构成色身有机生命的食，意为名色的识代对象为感受、识对意志行为，名色的识。正如：
‘‘Seyyathāpi, bhikkhave, ayaṃ kāyo āhāraṭṭhitiko, āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati’’ (saṃ. ni. 5.183). Tathā phassapaccayā vedanā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpanti (saṃ. ni. 2.1).
“譬如，比库，此身以食为本，依食而存，非无食而存”。同样地，因触缘有感受，因行缘有识，因识缘有名色（参见论藏 5.183，2.1）。
Adhipatiyaṭṭhena pana aṭṭheva dhammā indriyāni honti, na avasesā. Tena vuttaṃ – aṭṭhindriyāni hontīti. Upanijjhāyanaṭṭhena pañceva dhammā jhānaṅgāni honti. Tena vuttaṃ – pañcaṅgikaṃ jhānaṃ hotīti.
以主宰地位说，八法即为根本，非其余。说为八根本。以辅佐地位说，有五法为禅支。说为五支禅。」
Niyyānaṭṭhena ca hetvaṭṭhena ca pañceva dhammā maggaṅgāni honti. Tena vuttaṃ – pañcaṅgiko maggo hotīti. Kiñcāpi hi aṭṭhaṅgiko ariyamaggo, lokiyacitte pana ekakkhaṇe tisso viratiyo na labbhanti, tasmā pañcaṅgikoti vutto. ‘Nanu ca ‘‘yathāgatamaggoti kho, bhikkhu, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacana’’nti (saṃ. ni. 4.245) imasmiṃ sutte ‘yatheva lokuttaramaggo aṭṭhaṅgiko, pubbabhāgavipassanāmaggopi tatheva aṭṭhaṅgiko’ti yathāgatavacanena imassatthassa dīpitattā, lokiyamaggenāpi aṭṭhaṅgikena bhavitabbanti? Na bhavitabbaṃ . Ayañhi suttantikadesanā nāma pariyāyadesanā. Tenāha – ‘‘pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī’’ti (ma. ni. 3.431). Ayaṃ pana nippariyāyadesanā. Lokiyacittasmiñhi tisso viratiyo ekakkhaṇe na labbhanti, tasmā ‘pañcaṅgiko’va vuttoti.
『因有解脱之果，因有缘起之因，五种法门是道之支柱。故云“五支道者之道”。虽然，圣道八支，然世间心中一时三种离欲尚不可得，故称五支道也。且且若论“如来之道”者，谓此八支圣道之名称（律部为证第四百二十五页）云：“如世尊之道，八支道也。”又施经中云：“正如出世间之道八支道，先行观照之道亦当八支道”，以如来之言启示义理，出世间之道也当具八支道，世间道岂当具八支道乎？不可也。是故此经文教诲，仅为义转言辞之表述也。故说：“昔日彼时，身业、语业、生活清净善良”，此乃非转表达言辞。世间心中一时三种离欲不可得，故仅称“五支道”也。
Akampiyaṭṭhena pana satteva dhammā balāni honti. Mūlaṭṭhena tayova dhammā hetū. Phusanaṭṭhena ekova dhammo phasso. Vedayitaṭṭhena ekova dhammo vedanā. Sañjānanaṭṭhena ekova dhammo saññā. Cetayanaṭṭhena ekova dhammo cetanā. Cittavicittaṭṭhena ekova dhammo cittaṃ. Rāsaṭṭhena ceva vedayitaṭṭhena ca ekova dhammo vedanākkhandho. Rāsaṭṭhena ca sañjānanaṭṭhena ca ekova dhammo saññākkhandho. Rāsaṭṭhena ca abhisaṅkharaṇaṭṭhena ca ekova dhammo saṅkhārakkhandho. Rāsaṭṭhena ca cittavicittaṭṭhena ca ekova dhammo viññāṇakkhandho. Vijānanaṭṭhena ceva heṭṭhā vuttaāyatanaṭṭhena ca ekameva manāyatanaṃ. Vijānanaṭṭhena ca adhipatiyaṭṭhena ca ekameva manindriyaṃ. Vijānanaṭṭhena ca sabhāvasuññatanissattaṭṭhena ca ekova dhammo manoviññāṇadhātu nāma hoti, na avasesā. Ṭhapetvā pana cittaṃ, yathāvuttena atthena avasesā sabbepi dhammā ekaṃ dhammāyatanameva, ekā ca dhammadhātuyeva hotīti.
以不动之果，确有七法为力。根本所在，有二法为因。触根所在，一法即触。感受根所在，一法即感受。识根所在，一法即识。意念根所在，一法即意。心与意识根所在，一法即心。味根与感受根所在，一法即感受蕴。味根与识根所在，一法即识蕴。味根与造作根所在，一法即行蕴。味根与心识根所在，一法即识蕴。智根与下说之境根所在，一法即一心所缘处。智根与主宰根所在，一法即心根。智根与本性空无实体根所在，一法即名为心识界法，非余别也。安置诸心，依如所说之理，诸法总成一法所缘处，亦仅一法界。
Ye vā pana tasmiṃ samayeti iminā pana appanāvārena idhāpi heṭṭhā vuttā yevāpanakāva saṅgahitā. Yathā ca idha evaṃ sabbattha . Ito parañhi ettakampi na vicārayissāma. Niddesapaṭiniddesavāresu heṭṭhā vuttanayeneva attho veditabboti.
或有人于此时，且依此修习安止，他处亦同合聚。今后之事暂不思议。释义经文教诲中，以下语句为当知之意。
Saṅgahavāro niṭṭhito. · 摄品已毕。
Koṭṭhāsavārotipi etasseva nāmaṃ. · 「部分品」者，亦此之名也。
Suññatavāro空性品
§121-145
121-145. Idāni tasmiṃ kho pana samaye dhammā hontīti suññatavāro āraddho. So uddesaniddesavasena dvidhā vavatthito. Tattha uddesavāre ‘dhammā hontī’ti iminā saddhiṃ catuvīsati koṭṭhāsā honti. Sabbakoṭṭhāsesu ca ‘cattāro dve tayo’ti gaṇanaparicchedo na vutto. Kasmā? Saṅgahavāre paricchinnattā. Tattha paricchinnadhammāyeva hi idhāpi vuttā. Na hettha satto vā bhāvo vā attā vā upalabbhati. Dhammāva ete dhammamattā asārā apariṇāyakāti imissā suññatāya dīpanatthaṃ vuttā. Tasmā evamettha attho veditabbo – yasmiṃ samaye kāmāvacaraṃ paṭhamaṃ mahākusalacittaṃ uppajjati, tasmiṃ samaye cittaṅgavasena uppannā atirekapaṇṇāsadhammā sabhāvaṭṭhena dhammā eva honti. Na añño koci satto vā bhāvo vā poso vā puggalo vā hotīti. Tathā rāsaṭṭhena khandhāva hontīti. Evaṃ purimanayeneva sabbapadesu atthayojanā veditabbā. Yasmā pana jhānato aññaṃ jhānaṅgaṃ, maggato vā aññaṃ maggaṅgaṃ natthi, tasmā idha ‘jhānaṃ hoti, maggo hoti’ icceva vuttaṃ. Upanijjhāyanaṭṭhena hi jhānameva hetvaṭṭhena maggova hoti. Na añño koci satto vā bhāvo vāti. Evaṃ sabbapadesu atthayojanā kātabbā. Niddesavāro uttānatthoyevāti.
一百二十一至一百四十五节。现在于此时，诸法尽为无实体之所起性。此领教分为二说法章节。于此章节，授记“诸法存在”时，一共二十四品元素。于全部元素亦不说“四二三”，数目之分未曾记载，何以故？缘于聚合章节之割断。且此割断法亦于经文中已说。然此处非见我、非见法、非自我者。诸法诸法无非阙然无实体、非成熟性，此即为无实体性指示之义。故应知此义——于彼时，欲界初起大善心生起时，同彼心俱生之五十三别法，随其性质而成为法，于是无他众生、非生命、非存在、非人。及味根处则有蕴，故以前义全部处皆应如是理解。因修禅无他禅支、行道无其他道支，故此处云“禅有、道有”仅此言也。禅支即为缘道，故说道亦成。无他存在或生命也。故一切处皆须建立相应义理。释义章节即为通达此义之上品。故释义章节意义仅为释明经文之上品义理。
Suññatavāro niṭṭhito. · 空性品已完结。
Niṭṭhitā ca tīhi mahāvārehi maṇḍetvā niddiṭṭhassa · 以三大品庄严而阐明之第一心的义注已完结。
Paṭhamacittassa atthavaṇṇanā. · 第一心之义注。
Dutiyacittaṃ第二心
§146
146. Idāni dutiyacittādīni dassetuṃ puna ‘‘katame dhammā’’tiādi āraddhaṃ. Tesu sabbesupi paṭhamacitte vuttanayeneva tayo tayo mahāvārā veditabbā. Na kevalañca mahāvārā eva, paṭhamacitte vuttasadisānaṃ sabbapadānaṃ atthopi vuttanayeneva veditabbo. Ito parampi apubbapadavaṇṇanaṃyeva karissāma. Imasmiṃ tāva dutiyacittaniddese sasaṅkhārenāti idameva apubbaṃ. Tassattho – saha saṅkhārenāti sasaṅkhāro. Tena sasaṅkhārena sappayogena saupāyena paccayagaṇenāti attho. Yena hi ārammaṇādinā paccayagaṇena paṭhamaṃ mahācittaṃ uppajjati, teneva sappayogena saupāyena idaṃ uppajjati.
一百四十六节。现今重显第二心等诸法，示现“何等法”等疑问已起。于彼中，诸法全都依照第一心相似之说法，三三重大释应知。非仅演说三大释，且遍及第一心相似之诸义亦如是释。此后将为观先行次第之说。于此第二心之说，以连结造作法为意。造行为连结，因缘过良，令生起相应现象。盖由初发之大心，由根本因缘所成，如此成就之法，亦遂连结属相缘等故生起。
Tassevaṃ uppatti veditabbā – idhekacco bhikkhu vihārapaccante vasamāno cetiyaṅgaṇasammajjanavelāya vā therupaṭṭhānavelāya vā sampattāya, dhammasavanadivase vā sampatte ‘mayhaṃ gantvā paccāgacchato atidūraṃ bhavissati, na gamissāmī’ti cintetvā puna cinteti – ‘bhikkhussa nāma cetiyaṅgaṇaṃ vā therupaṭṭhānaṃ vā dhammasavanaṃ vā agantuṃ asāruppaṃ, gamissāmī’ti gacchati. Tassevaṃ attano payogena vā, parena vā vattādīnaṃ akaraṇe ca ādīnavaṃ karaṇe ca ānisaṃsaṃ dassetvā ovadiyamānassa, niggahavaseneva vā ‘ehi, idaṃ karohī’ti kāriyamānassa uppannaṃ kusalacittaṃ sasaṅkhārena paccayagaṇena uppannaṃ nāma hotīti.
其当知此法起——或复有比库，住禅院邻，或坐长老座前，或听法日，念曰：“我去后，行路必远，不能往返”，复复思惟：“比库勿使禅院、长老座、闻法会之处失去，必当赴之。”遂以自身用意，及别人增损等缘，示现住持，引导告诫，“来，此事宜为”，遂现起善心随造作法缘而生起者也。
Dutiyacittaṃ. · 第二心
Tatiyacittaṃ第三心
§147-148
147-148. Tatiye ñāṇena vippayuttanti ñāṇavippayuttaṃ. Idampi hi ārammaṇe haṭṭhapahaṭṭhaṃ hoti paricchindakañāṇaṃ panettha na hoti. Tasmā idaṃ daharakumārakānaṃ bhikkhuṃ disvā ‘ayaṃ thero mayha’nti vandanakāle, teneva nayena cetiyavandanadhammasavanakālādīsu ca uppajjatīti veditabbaṃ. Pāḷiyaṃ panettha sattasu ṭhānesu paññā parihāyati. Sesaṃ pākatikamevāti.
147-148. 第三种智所断者为与智断分别。此处于根境中虽有断分别，然并无断尽知见。故观此，当知少年比库于礼敬时谓“此即长老”，由其引领，于礼佛塔礼敬、听法等诸事时生此心。巴利语于此七处舍弃智慧，余者皆为现成，即「已熟成」。
Tatiyacittaṃ. · 第三心。
Catutthacittaṃ第四心
§149
149. Catutthacittepi eseva nayo. Idaṃ pana sasaṅkhārenāti vacanato yadā mātāpitaro daharakumārake sīse gahetvā cetiyādīni vandāpenti te ca anatthikā samānāpi haṭṭhapahaṭṭhāva vandanti. Evarūpe kāle labbhatīti veditabbaṃ.
149. 第四心亦同此义。此「有习气」之说，指诸少年其父母携其首至佛塔等处礼敬，虽属无益，却行断分别礼敬。于此类时宜知此理。
Catutthacittaṃ. · 第四心。
Pañcamacittaṃ第五心
§150
150. Pañcame upekkhāsahagatanti upekkhāvedanāya sampayuttaṃ . Idañhi ārammaṇe majjhattaṃ hoti. Paricchindakañāṇaṃ panettha hotiyeva. Pāḷiyaṃ panettha jhānacatukke upekkhā hotīti indriyaṭṭhake upekkhindriyaṃ hotīti vatvā sabbesampi vedanādipadānaṃ niddese sātāsātasukhadukkhapaṭikkhepavasena desanaṃ katvā adukkhamasukhavedanā kathitā. Tassā majjhattalakkhaṇe indattakaraṇavasena upekkhindriyabhāvo veditabbo. Padapaṭipāṭiyā ca ekasmiṃ ṭhāne pīti parihīnā. Tasmā cittaṅgavasena pāḷiāruḷhā pañcapaṇṇāseva dhammā honti. Tesaṃ vasena sabbakoṭṭhāsesu sabbavāresu ca vinicchayo veditabbo.
150. 第五为随喜无念，意谓与无念感受相应。此于根境中为中位。此处亦断分别。巴利语中此处谓出禅定四受中无念受，在八根中为随喜根，故于诸感受等皆作种种止坏诠释，论述苦乐无苦乐受。于其中位如实标显无念根变化，亦即随喜根之相。依次序于一处心中，喜受失浄故。由此以心法为约束，巴利增句曰八十八法。由此可见，应对诸法聚总，所有差别审判须知。
Pañcamacittaṃ. · 第五心。
Chaṭṭhacittādi第六心等
§156-9
156-9. Chaṭṭhasattamaaṭṭhamāni dutiyatatiyacatutthesu vuttanayeneva veditabbāni. Kevalañhi imesu vedanāparivattanañceva pītiparihānañca hoti. Sesaṃ saddhiṃ uppattinayena tādisameva. Karuṇāmuditā parikammakālepi hi imesaṃ uppatti mahāaṭṭhakathāyaṃ anuññātā eva. Imāni aṭṭha kāmāvacarakusalacittāni nāma.
156-159. 第六第七第八者于第二第三第四项说法中亦应如是知。此诸感受变化惟乐受失盂。余亦随其缘起如出不异。于慈喜施行时，诸此起法未于《大阿毗达摩论》受释。此八为欲行善心。
Puññakiriyavatthādikathā福业事等之论
Tāni sabbānipi dasahi puññakiriyavatthūhi dīpetabbāni. Kathaṃ? Dānamayaṃ puññakiriyavatthu, sīlamayaṃ… bhāvanāmayaṃ… apacitisahagataṃ… veyyāvaccasahagataṃ… pattānuppadānaṃ… abbhanumodanaṃ… desanāmayaṃ… savanamayaṃ… diṭṭhijukammaṃ puññakiriyavatthūti imāni dasa puññakiriyavatthūni nāma. Tattha dānameva dānamayaṃ. Puññakiriyā ca sā tesaṃ tesaṃ ānisaṃsānaṃ vatthu cāti puññakiriyavatthu. Sesesupi eseva nayo.
诸此八皆应以十种功德行资具照明。如何故？布施为功德行资，戒行为……修行为……不净等随行……说法等随行……授受等……赞叹等……说法等……听法等……增上简行皆为功德行资。如是十功德行资名。其中文施为布施行资。功德行为诸此众因果之行资。余亦同理。
Tattha cīvarādīsu catūsu paccayesu, rūpādīsu vā chasu ārammaṇesu, annādīsu vā dasasu dānavatthūsu, taṃ taṃ dentassa tesaṃ tesaṃ uppādanato paṭṭhāya pubbabhāge, pariccāgakāle, pacchā somanassacittena anussaraṇakāle cāti tīsu kālesu pavattā cetanā ‘dānamayaṃ puññakiriyavatthu’ nāma.
于袈裟等四种条件，色等六根境，食物等十供养物，受者依其发生缘起，有所依止，先前部分，供养时，后以悦心忆念等三时流转心意，即名为“布施行功德所”。
Pañcasīlaṃ aṭṭhasīlaṃ dasasīlaṃ samādiyantassa, ‘pabbajissāmī’ti vihāraṃ gacchantassa, pabbajantassa, ‘manorathaṃ matthakaṃ pāpetvā pabbajito vata’mhi, ‘sādhu sādhū’ti āvajjentassa, pātimokkhaṃ saṃvarantassa, cīvarādayo paccaye paccavekkhantassa, āpāthagatesu rūpādīsu cakkhudvārādīni saṃvarantassa , ājīvaṃ sodhentassa ca pavattā cetanā ‘sīlamayaṃ puññakiriyavatthu’ nāma.
对受持五戒、八戒、十戒者，或行至『我当出家』而赴宿处，或已出家，弃绝心愿，称赞其『善哉善哉』，持守戒律，审察袈裟等因缘，斟酌眼根等六根所摄入之境，净除业缘，心念运行，此谓『以戒为善行功德之所起』。
Paṭisambhidāyaṃ vuttena vipassanāmaggena cakkhuṃ aniccato dukkhato anattato bhāventassa…pe… manaṃ… rūpe…pe… dhamme… cakkhuviññāṇaṃ…pe… manoviññāṇaṃ,… cakkhusamphassaṃ…pe… manosamphassaṃ, cakkhusamphassajaṃ vedanaṃ…pe… manosamphassajaṃ vedanaṃ, …pe… rūpasaññaṃ…pe… jarāmaraṇaṃ aniccato dukkhato anattato bhāventassa pavattā cetanā, aṭṭhatiṃsāya vā ārammaṇesu appanaṃ appattā sabbāpi cetanā ‘bhāvanāmayaṃ puññakiriyavatthu’ nāma.
依止分别之教法，以观见之道培育眼识于无常、苦、无我；以此行培育心识、色、法、眼识、意识，及眼触、心触所生之感受，以及色所缘之想，并于老死等无常苦无我境修持心意，此即『以修习为功德善行之所起』，遍及三十八境界。
Mahallakaṃ pana disvā paccuggamanapattacīvarapaṭiggahaṇaabhivādanamaggasampadānādivasena ‘apacitisahagataṃ’ veditabbaṃ.
见大僧时，应知其由遵循先行出家受教之规矩，如正取袈裟、相互问讯等规章所带之庄重与尊敬。
Vuḍḍhatarānaṃ vattappaṭipattikaraṇavasena gāmaṃ piṇḍāya paviṭṭhaṃ bhikkhuṃ disvā pattaṃ gahetvā gāme bhikkhaṃ samādapetvā upasaṃharaṇavasena, ‘gaccha bhikkhūnaṃ pattaṃ āharā’ti sutvā vegena gantvā pattāharaṇādivasena ca kāyaveyyāvaṭikakāle ‘veyyāvaccasahagataṃ’ veditabbaṃ.
对年长比库，以扶持衣钵乞食为由见至村庄者，应以接引之法供养并护送其入内，听闻其言「去取比库之钵」后急行赴之，此时于随衣时节，知其随衣身心散乱。
Dānaṃ datvā gandhādīhi pūjaṃ katvā ‘asukassa nāma patti hotū’ti vā, ‘sabbasattānaṃ hotū’ti vā pattiṃ dadato ‘pattānuppadānaṃ’ veditabbaṃ. Kiṃ panevaṃ pattiṃ dadato puññakkhayo hotīti? Na hoti. Yathā pana ekaṃ dīpaṃ jāletvā tato dīpasahassaṃ jālentassa paṭhamadīpo khīṇoti na vattabbo; purimālokena pana saddhiṃ pacchimāloko ekato hutvā atimahā hoti. Evameva pattiṃ dadato parihāni nāma natthi. Vuḍḍhiyeva pana hotīti veditabbo.
施舍后，献以香等礼敬，承若「愿为无愁」或「愿与众生具足」等祝福，但若以此祝福为修行终结，则错误。譬如一灯燃起，并非令千灯一齐灭，而是先点灯未灭者得益。同样，施舍虽生福德，然无毁坏修行，应视为增长。
Parehi dinnāya pattiyā vā aññāya vā puññakiriyāya ‘sādhu sādhū’ti anumodanavasena ‘abbhanumodanaṃ’ veditabbaṃ.
对他人所施或获得施舍之功德，以赞叹之心称「善哉善哉」，此即所谓『欢喜赞叹功德』。
Eko ‘evaṃ maṃ dhammakathikoti maṃ jānissantī’ti icchāya ṭhatvā lābhagaruko hutvā deseti, taṃ na mahapphalaṃ. Eko attano paguṇaṃ dhammaṃ apaccāsīsamāno vimuttāyatanasīsena paresaṃ deseti, idaṃ ‘desanāmayaṃ puññakiriyavatthu’ nāma.
「只有我一人能讲法」这样的心念产生之后，虽欲成为博学之士而宣说法义，然而这并非大利益所在。唯有自己舍弃卑劣之法，譬如绝欲净土，借此境界为他人宣说，方称为「讲说型的功德行为」。
Eko suṇanto ‘iti maṃ saddhoti jānissantī’ti suṇāti, taṃ na mahapphalaṃ. Eko ‘evaṃ me mahapphalaṃ bhavissatī’ti hitapharaṇena muducittena dhammaṃ suṇāti, idaṃ ‘savanamayaṃ puññakiriyavatthu’ nāma.
「只有我能听闻」这样的信念产生，并由此产生「我深信必得大利益」的善意与清净心而听法，这称为「听闻型的功德行为」。
Diṭṭhiṃ ujuṃ karontassa ‘diṭṭhijukammaṃ puññakiriyavatthu’ nāma. Dīghabhāṇakā panāhu – ‘diṭṭhijukammaṃ sabbesaṃ niyamalakkhaṇaṃ, yaṃkiñci puññaṃ karontassa hi diṭṭhiyā ujukabhāveneva mahapphalaṃ hotī’ti.
正直坚持正见之人，其行为应称为「坚持正见的功德行为」。长篇大论者亦云：「坚持正见的行为乃一切功德的决定标志。凡造作功德者，若其正见端直，必得大利益。」
Etesu pana puññakiriyavatthūsu dānamayaṃ tāva ‘dānaṃ dassāmī’ti cintentassa uppajjati, dānaṃ dadato uppajjati, ‘dinnaṃ me’ti paccavekkhantassa uppajjati. Evaṃ pubbacetanaṃ muñcanacetanaṃ aparacetananti tissopi cetanā ekato katvā ‘dānamayaṃ puññakiriyavatthu’ nāma hoti. Sīlamayampi ‘sīlaṃ pūressāmī’ti cintentassa uppajjati, sīlapūraṇakāle uppajjati, ‘pūritaṃ me’ti paccavekkhantassa uppajjati. Tā sabbāpi ekato katvā ‘sīlamayaṃ puññakiriyavatthu’ nāma hoti…pe… diṭṭhijukammampi ‘diṭṭhiṃ ujukaṃ karissāmī’ti cintentassa uppajjati, diṭṭhiṃ ujuṃ karontassa uppajjati, ‘diṭṭhi me ujukā katā’ti paccavekkhantassa uppajjati. Tā sabbāpi ekato katvā ‘diṭṭhijukammaṃ puññakiriyavatthu’ nāma hoti.
在这些功德行为中，以布施为首，设想「我要行布施」，于是布施行为生起；反观布施，心生「我曾布施」的念慕。如此，前念、放逸念、及后念三者同一而成一体，此即称为「布施型的功德行为」。持戒亦如是，念「我要持满戒」，戒满时觉知「我已持戒圆满」。诸念同一而成一体，即称「持戒型的功德行为」。正见行为亦复如是，生「我要正见端直」的念，端正正见行时觉知「我已端正正见」。诸念同一而成一体，即称「坚持正见的功德行为」。
Sutte pana tīṇiyeva puññakiriyavatthūni āgatāni. Tesu itaresampi saṅgaho veditabbo. Apacitiveyyāvaccāni hi sīlamaye saṅgahaṃ gacchanti. Pattānuppadānaabbhanumodanāni dānamaye. Desanāsavanadiṭṭhijukammāni bhāvanāmaye. Ye pana ‘diṭṭhijukammaṃ sabbesaṃ niyamalakkhaṇa’nti vadanti tesaṃ taṃ tīsupi saṅgahaṃ gacchati. Evametāni saṅkhepato tīṇi hutvā vitthārato dasa honti.
在经中通常指三种功德行为已成，即布施、持戒及正见行为。对其中各类亦当有所总摄。品德端正者覆摄于持戒，得给养者覆摄于布施，闻法受教及依律修习者覆摄于修习。若有人谓「正见行为为诸功德之普遍特征」，则此三类当皆被包含在内。如此这三类略显简要，若扩展则有十类。
Tesu ‘dānaṃ dassāmī’ti cintento aṭṭhannaṃ kāmāvacarakusalacittānaṃ aññatareneva cinteti; dadamānopi tesaṃyeva aññatarena deti; ‘dānaṃ me dinna’nti paccavekkhantopi tesaṃyeva aññatarena paccavekkhati. ‘Sīlaṃ pūressāmī’ti cintentopi tesaṃyeva aññatarena cinteti; sīlaṃ pūrentopi tesaṃyeva aññatarena pūreti, ‘sīlaṃ me pūrita’nti paccavekkhantopi tesaṃyeva aññatarena paccavekkhati. ‘Bhāvanaṃ bhāvessāmī’ti cintentopi tesaṃyeva aññatarena cinteti; bhāventopi tesaṃyeva aññatarena bhāveti; ‘bhāvanā me bhāvitā’ti paccavekkhantopi tesaṃyeva aññatarena paccavekkhati.
于「我要行布施」念乃八种世俗欲望与善念中选一为所思惟；行施行者亦在其中选一为所施；反观施时亦如此，心念「我已布施」亦在其中选一为所念。于「我要持满戒」念亦如是，所思惟、所持满、所念皆选其中一。于「我要修习」念亦同，所思惟、所修习、所念亦皆选择其中一。
‘Jeṭṭhāpacitikammaṃ karissāmī’ti cintentopi tesaṃyeva aññatarena cinteti, karontopi tesaṃyeva aññatarena karoti, ‘kataṃ me’ti paccavekkhantopi tesaṃyeva aññatarena paccavekkhati. ‘Kāyaveyyāvaṭikakammaṃ karissāmī’ti cintentopi, karontopi, ‘kataṃ me’ti paccavekkhantopi tesaṃyeva aññatarena paccavekkhati. ‘Pattiṃ dassāmī’ti cintentopi, dadantopi, ‘dinnaṃ me’ti paccavekkhantopi, ‘pattiṃ vā sesakusalaṃ vā anumodissāmī’ti cintentopi tesaṃyeva aññatarena cinteti; anumodantopi tesaṃyeva aññatarena anumodati, ‘anumoditaṃ me’ti paccavekkhantopi tesaṃyeva aññatarena paccavekkhati. ‘Dhammaṃ desessāmī’ti cintentopi tesaṃyeva aññatarena cinteti, desentopi tesaṃyeva aññatarena deseti, ‘desito me’ti paccavekkhantopi tesaṃyeva aññatarena paccavekkhati. ‘Dhammaṃ sossāmī’ti cintentopi tesaṃyeva aññatarena cinteti, suṇantopi tesaṃyeva aññatarena suṇāti, ‘suto me’ti paccavekkhantopi tesaṃyeva aññatarena paccavekkhati. ‘Diṭṭhiṃ ujukaṃ karissāmī’ti cintentopi tesaṃyeva aññatarena cinteti, ujuṃ karonto pana catunnaṃ ñāṇasampayuttānaṃ aññatarena karoti, ‘diṭṭhi me ujukā katā’ti paccavekkhanto aṭṭhannaṃ aññatarena paccavekkhati.
“我将作年长者的善事”，即使思惟时是这样想，也必定是由他们中某一人来思惟；行动时也是由他们中某一人来作；回顾“我作了什么？”时，亦由他们中某一人来回顾。“我将作身体伤害之事”，无论思惟、行动、回顾，亦由他们中某一人来作。“我将施舍”，即使思惟、施舍及回顾“施舍之物是我所施”，都是由他们中某一人来思惟、行、回顾。“我将赞叹因施舍或其他善事”，“我已赞叹”，无论思惟、赞叹、回顾，都是由他们中某一人来完成。“我将说法”，无论思惟、说法及回顾，全是由他们中某一人来做。“我将聆听法”，无论思惟、聆听及回顾，均以他们中某一人的名义去行。“我将正行正见”，思惟也是由他们中一人，然当其正行正见时，却是四种具足智慧道理者中某位来行；回顾“我的正见已正”时，则以八人中某一人的名义去回顾。
Imasmiṃ ṭhāne cattāri anantāni nāma gahitāni. Cattāri hi anantāni – ākāso ananto, cakkavāḷāni anantāni, sattanikāyo ananto, buddhaññāṇaṃ anantaṃ. Ākāsassa hi puratthimāya disāya vā pacchimuttaradakkhiṇāsu vā ettakāni vā yojanasatāni ettakāni vā yojanasahassānīti paricchedo natthi. Sinerumattampi ayokūṭaṃ pathaviṃ dvidhā katvā heṭṭhā khittaṃ bhassetheva, no patiṭṭhaṃ labhetha, evaṃ ākāsaṃ anantaṃ nāma.
在此处有四种无量名相被持有。此四种无量者为：空间无量、界无量、众生无量及佛知无量。空间无量者，是指空间向东、西、南、北、上、下广大无际，有百千万由旬，其界无有边际。即使如两山相对而立，土地分为两部分，下山侧仍能流淌水流，却无固定所依，因此空间谓之无量。
Cakkavāḷānampi satehi vā sahassehi vā paricchedo natthi. Sacepi hi akaniṭṭhabhavane nibbattā, daḷhathāmadhanuggahassa lahukena sarena tiriyaṃ tālacchāyaṃ atikkamanamattena kālena cakkavāḷasatasahassaṃ atikkamanasamatthena javena samannāgatā cattāro mahābrahmāno ‘cakkavāḷapariyantaṃ passissāmā’ti tena javena dhāveyyuṃ, cakkavāḷapariyantaṃ adisvāva parinibbāyeyyuṃ, evaṃ cakkavāḷāni anantāni nāma.
同样，界限无量者，亦无分界限定。即便诸界起于最高天宫，其坚硬程度轻微甚于芦葦，穿越横树荫而不受阻碍，极高速能越百千万遍界，乃至如大梵天等四位大梵住在界限之周而观察。凭此极速奔跑能遍视诸界尽头，觉知其无尽境界，由是界无量而名。
Ettakesu pana cakkavāḷesu udakaṭṭhakathalaṭṭhakasattānaṃ pamāṇaṃ natthi. Evaṃ sattanikāyo ananto nāma. Tatopi buddhañāṇaṃ anantameva.
在这无尽的界限中，则无大小尺度可称量。如界无量，则众生无量之名由是而生。佛知无量，亦如是无量。
Evaṃ aparimāṇesu cakkavāḷesu aparimāṇānaṃ sattānaṃ kāmāvacarasomanassasahagatañāṇasampayuttaasaṅkhārikakusalacittāni ekassa bahūni uppajjanti. Bahūnampi bahūni uppajjanti. Tāni sabbānipi kāmāvacaraṭṭhena somanassasahagataṭṭhena ñāṇasampayuttaṭṭhena asaṅkhārikaṭṭhena ekattaṃ gacchanti. Ekameva somanassasahagataṃ tihetukaṃ asaṅkhārikaṃ mahācittaṃ hoti. Tathā sasaṅkhārikaṃ mahācittaṃ…pe… tathā upekkhāsahagataṃ ñāṇavippayuttaṃ dvihetukaṃ sasaṅkhārikacittanti. Evaṃ sabbānipi aparimāṇesu cakkavāḷesu aparimāṇānaṃ sattānaṃ uppajjamānāni kāmāvacarakusalacittāni sammāsambuddho mahātulāya tulayamāno viya, tumbe pakkhipitvā minamāno viya, sabbaññutaññāṇena paricchinditvā ‘aṭṭhevetānī’ti sarikkhaṭṭhena aṭṭheva koṭṭhāse katvā dassesi.
在这无量的界限中，无量众生生起，具足与欲乐行相应之快乐及智慧彻悟、无染污的善心。众生虽多，却都胸怀同一无染污之三因缘、三根本大净慧心。亦即有染污的善心、无染污的善心及无执著之二因缘二根本之善心也。所有无量众生生起的获悉，正如正觉者以大秤衡量重物，将其成分分割成八十八等分，并用镂刻刀细细划分，向众示现无量分法。
Puna imasmiṃ ṭhāne chabbidhena puññāyūhanaṃ nāma gahitaṃ. Puññañhi atthi sayaṃkāraṃ atthi paraṃkāraṃ, atthi sāhatthikaṃ atthi āṇattikaṃ, atthi sampajānakataṃ atthi asampajānakatanti.
又在此处，有六种名为功德之蕴被持有。功德者，具备自功效与他功效，有利益他人及自身，具明智与无明智之异。
Tattha attano dhammatāya kataṃ ‘sayaṃkāraṃ’ nāma. Paraṃ karontaṃ disvā kataṃ ‘paraṃkāraṃ’ nāma. Sahatthena kataṃ ‘sāhatthikaṃ’ nāma. Āṇāpetvā kāritaṃ ‘āṇattikaṃ’ nāma. Kammañca phalañca saddahitvā kataṃ ‘sampajānakataṃ’ nāma. Kammampi phalampi ajānitvā kataṃ ‘asampajānakataṃ’ nāma. Tesu sayaṃkāraṃ karontopi imesaṃ aṭṭhannaṃ kusalacittānaṃ aññatareneva karoti. Paraṃkāraṃ karontopi, sahatthena karontopi, āṇāpetvā karontopi imesaṃ aṭṭhannaṃ kusalacittānaṃ aññatareneva karoti. Sampajānakaraṇaṃ pana catūhi ñāṇasampayuttehi hoti. Asampajānakaraṇaṃ catūhi ñāṇavippayuttehi.
在这里，为自心本质所为的，称为‘自己作用’。观察他人为之的，称为‘他作用’。共同为之的，称为‘共作用’。宣说而使为之的，称为‘宣说作用’。同时顾及行为与其果报而为之，称为‘具知作用’。不知行为与果报而为之，称为‘无知作用’。在这些当中，虽自己作用为这些八法中善心之一，然只限于其中某些。即使他作用、共作用、宣说作用为之，也只限于上述八法中某种善心。具知作用则有四种与智慧相应之分。无知作用则有四种缺乏智慧之分。
Aparāpi imasmiṃ ṭhāne catasso dakkhiṇāvisuddhiyo gahitā – paccayānaṃ dhammikatā, cetanāmahattaṃ, vatthusampatti, guṇātirekatāti. Tattha dhammena samena uppannā paccayā ‘dhammikā’ nāma. Saddahitvā okappetvā dadato pana ‘cetanāmahattaṃ’ nāma hoti. Khīṇāsavabhāvo ‘vatthusampatti’ nāma. Khīṇāsavasseva nirodhā vuṭṭhitabhāvo ‘guṇātirekatā’ nāma. Imāni cattāri samodhānetvā dātuṃ sakkontassa kāmāvacaraṃ kusalaṃ imasmiṃyeva attabhāve vipākaṃ deti. Puṇṇakaseṭṭhikākavaliyasumanamālākārādīnaṃ (dha. pa. aṭṭha. 2.225 puṇṇadāsīvatthu) (dha. pa. aṭṭha. 1.67 sumanamālākāravatthu) viya.
此外，在此处共收载四种净化南方者——即因缘的正当性、意念的重要、法性的成就、超越品性的状态。这里因缘以法平等为起因，名为‘法性’。顾及行为善恶而调整，名为‘意念重要’。断尽烦恼之相称为‘法性成就’。断尽烦恼且灭除之相称‘超越品性’。若能成就这四者，并愿意给予，则于此位的自性善业能随机给予其果报。譬如满托迦长老家修多种花冠等供养。
Saṅkhepato panetaṃ sabbampi kāmāvacarakusalacittaṃ ‘citta’nti karitvā cittavicittaṭṭhena ekameva hoti. Vedanāvasena somanassasahagataṃ upekkhāsahagatanti duvidhaṃ hoti. Ñāṇavibhattidesanāvasena catubbidhaṃ hoti. Somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhārikaṃ mahācittañhi upekkhāsahagataṃ ñāṇasampayuttaṃ asaṅkhārikaṃ mahācittañca ñāṇasampayuttaṭṭhena asaṅkhārikaṭṭhena ca ekameva hoti. Tathā ñāṇasampayuttaṃ sasaṅkhārikaṃ, ñāṇavippayuttaṃ asaṅkhārikaṃ, ñāṇavippayuttaṃ sasaṅkhārikañcāti. Evaṃ ñāṇavibhattidesanāvasena catubbidhe panetasmiṃ asaṅkhārasasaṅkhāravibhattito cattāri asaṅkhārikāni cattāri sasaṅkhārikānīti aṭṭheva kusalacittāni honti. Tāni yāthāvato ñatvā bhagavā sabbaññū gaṇīvaro muniseṭṭho ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkarotīti.
简言之，凡所有欲界善心统称为‘心’；因心所与智所共住，心与智慧同一。以受为质，有喜悦为乐、无喜悦为舍，两种。因智慧深通，其种类分为四。喜悦之质与智慧相应，为无染大心；无喜悦之舍与智慧相应，为无染大心。如此智慧相应之有染与无染，智慧不应之无染与有染，共有四相。依此智慧分别称为四种，同时也合为善心八种。世尊悉知而示现，宣说，称扬，住立，区别，深化说明。
Aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāya · 《殊胜义》法集论注疏
Kāmāvacarakusalaniddeso samatto. · 欲界善之解说已毕。
Rūpāvacarakusalavaṇṇanā
关于色行善的说明。
Catukkanayo paṭhamajjhānaṃ四分法之初禅
§160
160. Idāni rūpāvacarakusalaṃ dassetuṃ katame dhammā kusalātiādi āraddhaṃ. Tattha rūpūpapattiyā maggaṃ bhāvetīti rūpaṃ vuccati rūpabhavo. Upapattīti nibbatti jāti sañjāti. Maggoti upāyo. Vacanattho panettha – taṃ upapattiṃ maggati gavesati janeti nipphādetīti maggo. Idaṃ vuttaṃ hoti – yena maggena rūpabhave upapatti hoti nibbatti jāti sañjāti, taṃ maggaṃ bhāvetīti. Kiṃ panetena niyamato rūpabhave upapatti hotīti? Na hoti. ‘‘Samādhiṃ, bhikkhave, bhāvetha, samāhito yathābhūtaṃ pajānāti passatī’’ti (saṃ. ni. 3.5; 4.99; 5.1071; netti. 40; mi. pa. 2.1.15) evaṃ vuttena hi nibbedhabhāgiyena rūpabhavātikkamopi hoti. Rūpūpapattiyā pana ito añño maggo nāma natthi, tena vuttaṃ ‘rūpūpapattiyā maggaṃ bhāvetī’ti. Atthato cāyaṃ maggo nāma cetanāpi hoti, cetanāya sampayuttadhammāpi, tadubhayampi. ‘‘Nirayañcāhaṃ, sāriputta, pajānāmi nirayagāmiñca magga’’nti (ma. ni. 1.153) hi ettha cetanā maggo nāma.
160.今当说欲示色行善者，何等为善法起始。色因色之生起之道而成，谓之色相。生起者，为生、产生、生成。道者，谓之方法。此处言道，指寻求生起之顺序、生成之法、灭除之法。说此道者，夫以此道而生起色相、并得生起与产生，谓之勤修此道。何以定言此道即色之生起道乎？其色之生无常流变，但无常不等同于道。佛言：“比库，应修定，修定则如实知见，能见色相真义。”此语言之则得色生之通达超越彼无常。除定无他径成色相之生起道，故曰“生起之道已修”。实则此道为念行，亦与念相应，此两者兼具。佛言：“沙利迦，我知地狱行者之道。”此道即念之道。
‘‘Saddhā hiriyaṃ kusalañca dānaṃ, dhammā ete sappurisānuyātā;
“信心、羞耻心、善行与布施，这些皆为善人之所遵行法。”
Etañhi maggaṃ diviyaṃ vadanti, etena hi gacchati devaloka’’nti. (a. ni. 8.32);
此即是所谓通向天界的道路，借此而往生天界。
Ettha cetanāsampayuttadhammā maggo nāma. ‘‘Ayaṃ, bhikkhave, maggo, ayaṃ paṭipadā’’ti saṅkhārupapattisuttādīsu (ma. ni. 3.161 ādayo) cetanāpi cetanāsampayuttadhammāpi maggo nāma. Imasmiṃ pana ṭhāne ‘jhāna’nti vacanato cetanāsampayuttā adhippetā. Yasmā pana jhānacetanā paṭisandhiṃ ākaḍḍhati, tasmā cetanāpi cetanāsampayuttadhammāpi vaṭṭantiyeva.
此处所说之道乃无意识相应之法。所谓：『此道，诸比库，此修行道路也』，如于行蕴生起经等所示，意即连意识与无意识相应一同名为道。而于此处，“禅那”一词专指与无意识相应者。因禅那意识增长续命故，无意识相应法亦随之生起。
Bhāvetīti janeti uppādeti vaḍḍheti. Ayaṃ tāva idha bhāvanāya attho. Aññattha pana upasaggavasena sambhāvanā paribhāvanā vibhāvanāti evaṃ aññathāpi attho hoti. Tattha ‘‘idhudāyi mama sāvakā adhisīle sambhāventi – sīlavā samaṇo gotamo, paramena sīlakkhandhena samannāgato’’ti (ma. ni. 2.243) ayaṃ sambhāvanā nāma; okappanāti attho. ‘‘Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso, samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā, paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccatī’’ti (dī. ni. 2.186) ayaṃ paribhāvanā nāma; vāsanāti attho. ‘‘Iṅgha rūpaṃ vibhāvehi, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ vibhāvehī’’ti ayaṃ vibhāvanā nāma; antaradhāpanāti attho. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventī’’ti (ma. ni. 2.247), ayaṃ pana uppādanavaḍḍhanaṭṭhena bhāvanā nāma. Imasmimpi ṭhāne ayameva adhippetā. Tena vuttaṃ – ‘bhāvetīti janeti uppādeti vaḍḍhetī’ti.
「修习」意即知晓、产生、增长，主要用于此处指修习之义。另有「培养」作前缀时，含义有差别，指培育、轻视、区别等异义。于此，如《大念处经释》载：“今日我的弟子依法修习——师体诸相具足的师长比库果德玛，具足第一戒法”即谓培养，意为调伏之义。又如：“身受戒法熏陶，禅定成果甚大，禅定受熏则智慧大增，智慧熏心，心亦确实因去贪染而解脱”，此谓轻视。又如：“依次分别色…受…想…行…识”，谓分别（区别）。又如：“我复声明弟子们依止四念处禅习”，此为产生增长之义。此处即指后者，故言「修习即知晓、产生、增长」。
Kasmā panettha, yathā kāmāvacarakusalaniddese dhammapubbaṅgamā desanā katā tathā akatvā, puggalapubbaṅgamā katāti? Paṭipadāya sādhetabbato. Idañhi catūsu paṭipadāsu aññatarāya sādhetabbaṃ; na kāmāvacaraṃ viya vinā paṭipadāya uppajjati. Paṭipadā ca nāmesā paṭipannake sati hotīti etamatthaṃ dassetuṃ puggalapubbaṅgamaṃ desanaṃ karonto ‘rūpūpapattiyā maggaṃ bhāvetī’ti āha.
何以此处谓之“前行者之修习道”？盖欲明示如先前说欲界善法而未行，今此心专注于修持某一修行之道者，是能达成其修习之果。此中谓应成就四种道中之一，而非无欲界之非修行道盖成。所谓“修行道”即能与修行之时有关系。故为彰显此理，故名为“修习道”，谓“从出生见道”而起步。
Vivicceva kāmehīti kāmehi viviccitvā, vinā hutvā, apakkamitvā. Yo panāyamettha ‘eva’-kāro so niyamatthoti veditabbo. Yasmā ca niyamattho, tasmā tasmiṃ paṭhamaṃ jhānaṃ upasampajja viharaṇasamaye avijjamānānampi kāmānaṃ tassa paṭhamajjhānassa paṭipakkhabhāvaṃ, kāmapariccāgeneva cassa adhigamaṃ dīpeti. Kathaṃ? ‘Vivicceva kāmehī’ti evañhi niyame kariyamāne idaṃ paññāyati – nūnimassa kāmā paṭipakkhabhūtā yesu sati idaṃ na pavattati, andhakāre sati padīpobhāso viya? Tesaṃ pariccāgeneva cassa adhigamo hoti orimatīrapariccāgena pārimatīrasseva. Tasmā niyamaṃ karotīti.
「寂静分离欲」意，即与欲断绝、远离、离散。若动辄以单词“仅此”定名，则为依因果而定之必然。盖因初禅生时业已断离欲欲，故即便无智者禅坐，亦如暗中灯光般显现欲的对立面。若照此约定，则修得初禅者即断离欲，犹如河岸之沙阻止水流逝去，此为依正因果之义故定为「必然」。
Tattha siyā – ‘kasmā panesa pubbapadeyeva vutto, na uttarapade? Kiṃ akusalehi dhammehi aviviccāpi jhānaṃ upasampajja vihareyyā’ti? Na kho panetaṃ evaṃ daṭṭhabbaṃ. Taṃnissaraṇato hi pubbapade esa vutto. Kāmadhātusamatikkamanato hi kāmarāgapaṭipakkhato ca idaṃ jhānaṃ kāmānameva nissaraṇaṃ. Yathāha – ‘‘kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhamma’’nti (itivu. 72; dī. ni. 3.353). Uttarapadepi pana, yathā ‘‘idheva, bhikkhave, samaṇo, idha dutiyo samaṇo’’ti (ma. ni. 1.139; a. ni. 4.241) ettha ‘eva’-kāro ānetvā vuccati, evaṃ vattabbo. Na hi sakkā ito aññehipi nīvaraṇasaṅkhātehi akusalehi dhammehi avivicca jhānaṃ upasampajja viharituṃ, tasmā ‘vivicceva kāmehi vivicceva akusalehi dhammehī’ti evaṃ padadvayepi esa daṭṭhabbo. Padadvayepi ca kiñcāpi viviccāti iminā sādhāraṇavacanena tadaṅgavivekādayo kāyavivekādayo ca sabbepi vivekā saṅgahaṃ gacchanti, tathāpi kāyaviveko cittaviveko vikkhambhanavivekoti tayo eva idha daṭṭhabbā.
或问何故只言先前行，而不言后行？及问：非善法之断欲不可修止禅。此意并非意谓如此。因欲界元素断除，断除欲渴此初禅生，故谓先行所言也。至于后行，如经云：“此即比库，此即第二比库”，时更以“仅此”为因而已。故言：不可别处以非善法断欲修止禅，此处复断欲必以寂静具根之法为前提。故以“与欲寂静及非善法寂静”二词为因，虽谓二词，但皆含指心、身、境缘寂静，且分别指身体寂静、心寂静、心折伏寂静三种，应予观察。
Kāmehīti iminā pana padena ye ca niddese ‘‘katame vatthukāmā? Manāpiyā rūpā’’tiādinā (mahāni. 1) nayena vatthukāmā vuttā, ye ca tattheva vibhaṅge ca ‘‘chando kāmo, rāgo kāmo, chandarāgo kāmo; saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo; ime vuccanti kāmā’’ti (mahāni. 1; vibha. 564) evaṃ kilesakāmā vuttā, te sabbepi saṅgahitāicceva daṭṭhabbā. Evañhi sati vivicceva kāmehīti vatthukāmehipi viviccevāti attho yujjati. Tena kāyaviveko vutto hoti.
“欲”此一词由此句中所示意者为“何等为色欲？ 为令人喜悦的色等”，此类语句表明所指即色欲。又有句在文中其义表达为“欲望、贪爱、欲望惧爱； 意念、贪爱、对意念的贪爱；这一切称为欲。”如此称之为欲扰染的欲，这些欲望应当整体视为聚集之欲。由此可知，“欲净”的意思，是将欲望分别出来，用心分别，故此称为“身心分别”。因此此处乃是称为“身心分别”。
Vivicca akusalehi dhammehīti kilesakāmehi sabbākusalehi vā viviccāti attho yujjati. Tena cittaviveko vutto hoti. Purimena cettha vatthukāmehi vivekavacanato eva kāmasukhapariccāgo, dutiyena kilesakāmehi vivekavacanato nekkhammasukhapariggaho vibhāvito hoti. Evaṃ vatthukāmakilesakāmavivekavacanatoyeva ca etesaṃ paṭhamena saṃkilesavatthuppahānaṃ, dutiyena saṃkilesappahānaṃ; paṭhamena lolabhāvassa hetupariccāgo, dutiyena bālabhāvassa; paṭhamena ca payogasuddhi, dutiyena āsayaposanaṃ vibhāvitaṃ hotīti ñātabbaṃ. Esa tāva nayo ‘kāmehī’ti ettha vuttakāmesu vatthukāmapakkhe.
“分别不善法”者，即由烦恼之欲望分别不善的法，或是以烦恼欲望分别一切不善法之意。据此谓之“心分别”。前文论述时，谈及以欲望分别时即指舍弃色欲乐，次以烦恼欲望分别时即指取得出离乐。依此二分：其一为断除染着无明；其二为断除烦恼，故应当知。此法亦正是“欲净”中关于烦恼欲望分别的说法，分为断除烦恼后，舍弃贪等烦恼，以及随着此乐而断除愚痴；前者为断除贪爱，后者为断除染污，唯如此分。一切皆所以分别而成，故称身心分别。
Kilesakāmapakkhe pana ‘chandoti ca rāgo’ti ca evamādīhi anekabhedo kāmacchandoyeva kāmoti adhippeto. So ca akusalapariyāpannopi samāno ‘‘tattha katamo kāmacchando kāmo’’tiādinā nayena vibhaṅge (vibha. 564) jhānapaṭipakkhato visuṃ vutto. Kilesakāmattā vā purimapade vutto, akusalapariyāpannattā dutiyapade. Anekabhedato cassa ‘kāmato’ti avatvā ‘kāmehī’ti vuttaṃ. Aññesampi ca dhammānaṃ akusalabhāve vijjamāne ‘‘tattha katame akusalā dhammā? Kāmacchando’’tiādinā nayena vibhaṅge uparijhānaṅgapaccanīkapaṭipakkhabhāvadassanato nīvaraṇāneva vuttāni. Nīvaraṇāni hi jhānaṅgapaccanīkāni. Tesaṃ jhānaṅgāneva paṭipakkhāni, viddhaṃsakāni, vighātakānīti vuttaṃ hoti. Tathā hi ‘‘samādhi kāmacchandassa paṭipakkho, pīti byāpādassa, vitakko thinamiddhassa, sukhaṃ uddhaccakukkuccassa, vicāro vicikicchāyā’’ti peṭake vuttaṃ.
“烦恼欲望”一语中“欲”即“贪”或“爱”等，尤指对此多种异相之欲望——如贪欲、瞋欲、意欲——之总称。虽是染污所包围，其间亦说明“何为欲望贪爱”此类问题，如《分经》中具体阐述禅修中如何断除此类欲望。烦恼欲望先前所说，谓其为前项；而由烦恼包围的称为次项。此多样差别的原因，是由“欲”所统辖，因此称为“欲净”。其余不善法中，亦有类似分法，举例有对欲望贪瞋等障碍的断除，便是禅修中断除五盖的对治。五盖乃禅定之障，有对治法具体记载，譬如正念正定等，皆在此中。
Evamettha ‘vivicceva kāmehī’ti iminā kāmacchandassa vikkhambhanaviveko vutto hoti. ‘Vivicca akusalehi dhammehī’ti iminā pañcannampi nīvaraṇānaṃ. Aggahitaggahaṇena pana paṭhamena kāmacchandassa, dutiyena sesanīvaraṇānaṃ; tathā paṭhamena tīsu akusalamūlesu pañcakāmaguṇabhedavisayassa lobhassa, dutiyena āghātavatthubhedādivisayānaṃ dosamohānaṃ. Oghādīsu vā dhammesu paṭhamena kāmoghakāmayogakāmāsavakāmupādānaabhijjhākāyaganthakāmarāgasaṃyojanānaṃ, dutiyena avasesaoghayogāsavaupādānaganthasaṃyojanānaṃ. Paṭhamena ca taṇhāya taṃsampayuttakānañca, dutiyena avijjāya taṃsampayuttakānañca. Apica paṭhamena lobhasampayuttaaṭṭhacittuppādānaṃ, dutiyena sesānaṃ catunnaṃ akusalacittuppādānaṃ vikkhambhanaviveko vutto hotīti veditabbo. Ayaṃ tāva ‘vivicceva kāmehi vivicca akusalehi dhammehī’ti ettha atthappakāsanā.
因此在“分别欲净”中，所言对贪爱欲望进行分别断除的自在，称为“分别净”。“分别不善法净”即是断除了五盖中的诸法，更细分为先断除欲盖，后断除余盖。亦如三不善根中，先断除贪根的五不同所生之贪烦恼，后则断除由憎恨无明等引起的余烦恼。此中初断除的是由贪爱缘起、束缚业根的烦恼，次断除余余烦恼之株连。第一段断除与欲爱相缠之烦恼，第二段断除与无明相缠之烦恼。亦知第一段断除的是因贪业而生的烦恼心，第二段断除的是余三不善根所生之烦恼心的分别自在。此即“分别对欲、分别对不善法净”的义理阐明。
Ettāvatā ca paṭhamassa jhānassa pahānaṅgaṃ dassetvā idāni sampayogaṅgaṃ dassetuṃ savitakkaṃ savicārantiādi vuttaṃ. Tattha heṭṭhā vuttalakkhaṇādivibhāgena appanāsampayogato rūpāvacarabhāvappattena vitakkena ceva vicārena ca saha vattati. Rukkho viya pupphena ca phalena cāti idaṃ jhānaṃ savitakkaṃ savicāranti vuccati. Vibhaṅge pana ‘‘iminā ca vitakkena iminā ca vicārena upeto hoti samupeto’’tiādinā (vibha. 565) nayena puggalādhiṭṭhānā desanā katā. Attho pana tatrapi evameva daṭṭhabbo.
至此于前次禅定断除五盖时，即已显示此净的断除缘起，今则显示其五盖集中的结合功用等，谓之有正念正定及初步正见等助缘。此禅定的正念正定并具思惟、观察二相，喻如树木的枝叶、花果等。分卷中论伦理义时如此说明：“此正念正定依此二相而成，二相合时，方示修习行者所现。”其义亦应如此体知。
Vivekajanti – ettha vivitti viveko. Nīvaraṇavigamoti attho. Vivittoti vā viveko, nīvaraṇavivitto jhānasampayuttadhammarāsīti attho. Tasmā vivekā, tasmiṃ vā viveke, jātanti vivekajaṃ. Pītisukhanti – ettha pītisukhāni heṭṭhā pakāsitāneva. Tesu pana vuttappakārāya pañcavidhāya pītiyā yā appanāsamādhissa mūlaṃ hutvā vaḍḍhamānā samādhisampayogaṃ gatā pharaṇāpīti – ayaṃ imasmiṃ atthe adhippetā pītīti. Ayañca pīti idañca sukhaṃ assa jhānassa, asmiṃ vā jhāne atthīti idaṃ jhānaṃ pītisukhanti vuccati. Atha vā pīti ca sukhañca pītisukhaṃ, dhammavinayādayo viya. Vivekajaṃ pītisukhamassa jhānassa, asmiṃ vā jhāne, atthīti evampi vivekajaṃ pītisukhaṃ. Yatheva hi jhānaṃ evaṃ pītisukhampettha vivekajameva hoti. Tañcassa atthi. Tasmā ekapadeneva ‘vivekajaṃ pītisukha’nti vattuṃ yujjati. Vibhaṅge pana ‘‘idaṃ sukhaṃ imāya pītiyā sahagata’’ntiādinā nayena vuttaṃ. Attho pana tatthāpi evameva daṭṭhabbo.
“分别”一词即“隔绝”，意指断除烦恼之障碍。“分别”亦即断除烦恼障碍，是禅定所缠绕的法理义。故此“分别乐”中所现的乐皆由分别生。此乐在经典中说为五种殊胜的喜乐，由初步禅定而起，渐增且具足禅定力量，此乐即禅定乐。又此乐与苦乐相对，为禅定中所具，故称为分别乐。然此乐乃由分别生故名“分别乐”，亦即因分别而生的乐。正如禅定状态完全是乐而受分别生，故明言此一语义。故此称禅定为“分别生喜乐”。分卷中亦如此解释“此乐与此喜共具”。此义必须如此理解。
Paṭhamaṃjhānanti – ettha gaṇanānupubbatā paṭhamaṃ. Paṭhamaṃ uppannanti paṭhamaṃ. Paṭhamaṃ samāpajjitabbantipi paṭhamaṃ. Idaṃ pana na ekantalakkhaṇaṃ. Ciṇṇavasībhāvo hi aṭṭhasamāpattilābhī ādito paṭṭhāya matthakaṃ pāpentopi samāpajjituṃ sakkoti. Matthakato paṭṭhāya ādiṃ pāpentopi samāpajjituṃ sakkoti. Antarantarā okkamantopi sakkoti. Evaṃ pubbuppattiyaṭṭhena pana paṭhamaṃ nāma hoti.
「初禅」者，此处以顺序计数，故称为第一。初禅是最先生起的禅定，即必须达到的第一禅。但此处并非指绝对单一之特征。因其有零散相续之性质，八种禅的圆满获得者，能自始至终保持并进入初禅。既能由禅基立起前因而生起初禅，亦能从初禅的基础再回转进入初禅，中间尚有穿插中断也能进入。故以历次先后顺序，初禅名之。
Jhānanti duvidhaṃ jhānaṃ – ārammaṇūpanijjhānaṃ lakkhaṇūpanijjhānanti. Tattha aṭṭha samāpattiyo pathavikasiṇādiārammaṇaṃ upanijjhāyantīti ārammaṇūpanijjhānanti saṅkhyaṃ gatā. Vipassanāmaggaphalāni pana lakkhaṇūpanijjhānaṃ nāma. Tattha vipassanā aniccādilakkhaṇassa upanijjhānato lakkhaṇūpanijjhānaṃ. Vipassanāya katakiccassa maggena ijjhanato maggo lakkhaṇūpanijjhānaṃ. Phalaṃ pana nirodhasaccaṃ tathalakkhaṇaṃ upanijjhāyatīti lakkhaṇūpanijjhānaṃ nāma. Tesu imasmiṃ atthe ārammaṇūpanijjhānaṃ adhippetaṃ. Tasmā ārammaṇūpanijjhānato paccanīkajjhāpanato vā jhānanti veditabbaṃ.
禅定分两种，即依止所缘的禅定与依止特征的禅定。依止所在的禅定称为所缘禅定，此中八种禅的圆满是对诸如大地净相等所缘境的专注成就。依止特征的禅定则指观禅的圣果，如正观无常等诸法相的禅定。依正观道所行禅为特征禅定，证灭谛果时，此特征禅定显现。于此义中，所缘禅定为主导，故有依止所缘或凭借观禅进入禅定的说法，应知之。
Upasampajjāti upagantvā, pāpuṇitvāti vuttaṃ hoti. Upasampādayitvā vā nipphādetvāti vuttaṃ hoti. Vibhaṅge pana ‘‘upasampajjāti paṭhamassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā’’ti (vibha. 570) vuttaṃ. Tassāpi evamevattho daṭṭhabbo. Viharatīti tadanurūpena iriyāpathavihārena itivuttappakārajjhānasamaṅgī hutvā attabhāvassa iriyanaṃ vuttiṃ pālanaṃ yapanaṃ yāpanaṃ cāraṃ vihāraṃ abhinipphādeti. Vuttañhetaṃ vibhaṅge – ‘‘viharatīti iriyati vattati pāleti yapeti yāpeti carati viharati, tena vuccati viharatī’’ti (vibha. 512, 571).
「达上」为到达某所居止地，谓入某处而获得。又说「达上」为令已达处续持。律藏《律毗》云：「达上者，为第一禅的获得、失落、发生、亲身体验、现证、达上。」此义亦当观。常住指依日常行为步行，即行为之场所、居止、维护、推进、引导、行走、处止，皆称为常住。律毗又云：「常住是行、行使、维持、完成、推进、行走、处住，以此为常住」。
Pathavikasiṇanti ettha pathavimaṇḍalampi sakalaṭṭhena pathavikasiṇanti vuccati. Taṃ nissāya paṭiladdhaṃ nimittampi. Pathavikasiṇanimitte paṭiladdhajjhānampi. Tattha imasmiṃ atthe jhānaṃ pathavīkasiṇanti veditabbaṃ. Pathavikasiṇasaṅkhātaṃ jhānaṃ upasampajja viharatīti ayañhettha saṅkhepattho. Imasmiṃ pana pathavikasiṇe parikammaṃ katvā catukkapañcakajjhānāni nibbattetvā jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhetvā arahattaṃ pattukāmena kulaputtena kiṃ kattabbanti? Ādito tāva pātimokkhasaṃvaraindriyasaṃvaraājīvapārisuddhipaccayasannissitasaṅkhātāni cattāri sīlāni visodhetvā suparisuddhe sīle patiṭṭhitena, yvāssa āvāsādīsu dasasu palibodhesu palibodho atthi, taṃ upacchinditvā kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvā pāḷiyā āgatesu aṭṭhatiṃsāya kammaṭṭhānesu attano cariyānukūlaṃ kammaṭṭhānaṃ upaparikkhantena sacassa idaṃ pathavikasiṇaṃ anukūlaṃ hoti, idameva kammaṭṭhānaṃ gahetvā jhānabhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantena khuddakapalibodhupacchedaṃ katvā kasiṇaparikammanimittānurakkhaṇasattaasappāyaparivajjanasattasappāyasevanadasavidhaappanākosallappabhedaṃ sabbaṃ bhāvanāvidhānaṃ aparihāpentena jhānādhigamatthāya paṭipajjitabbaṃ. Ayamettha saṅkhepo. Vitthāro pana visuddhimagge (visuddhi. 1.51 ādayo) vuttanayeneva veditabbo. Yathā cettha evaṃ ito paresupi. Sabbakammaṭṭhānānañhi bhāvanāvidhānaṃ sabbaṃ aṭṭhakathānayena gahetvā visuddhimagge vitthāritaṃ. Kiṃ tena tattha tattha puna vuttenāti na naṃ puna vitthārayāma. Pāḷiyā pana heṭṭhā anāgataṃ atthaṃ aparihāpentā nirantaraṃ anupadavaṇṇanameva karissāma.
大地净相即指整个大地界域，视为大地净相。依此所获之相即大地净相之所缘境，称大地净相之禅。此处禅定当知为大地净相的禅定。依名称称之为大地净相禅入达住。此意即在大地净相上修习，调伏四或五禅定，完成禅阶，促进观修，最终出家修涅槃之子应如何为业？乃先依止出家戒律清净、感官节制、清净身口生活等四戒，具足良善之戒立足于精进，得十住处觉慰之安稳舍所，破除染污。继而结交善友，精勤守护三十七道品之业处，择其适当，舍弃不适，修持四念处等法。此皆禅定得证之修习要领。此为概说，详细者于《净行道》及诸处皆有叙述。各种业处修习方法，均由大注疏集成详述。何处复述者，此处不复详说。巴利文则恒作逐句详解，不离释义。
Tasmiṃ samayeti tasmiṃ paṭhamajjhānaṃ upasampajja viharaṇasamaye. Phasso hoti…pe… avikkhepo hotīti ime kāmāvacarapaṭhamakusalacitte vuttappakārāya padapaṭipāṭiyā chapaṇṇāsa dhammā honti. Kevalañhi te kāmāvacarā, ime bhūmantaravasena mahaggatā rūpāvacarāti ayamettha viseso. Sesaṃ tādisameva. Yevāpanakā panettha chandādayo cattārova labbhanti. Koṭṭhāsavārasuññatavārā pākatikā evāti.
「当时」即指当下达初禅得住之时。触境生起……无散乱，谓欲界相应之初禅心有此十五法行相。此等皆属欲界，且因诸相而成，无余。
Paṭhamaṃ. · 第一。
Dutiyajjhānaṃ第二禅那
§161-162
161-162. Dutiyajjhānaniddese vitakkavicārānaṃ vūpasamāti vitakkassa ca vicārassa cāti imesaṃ dvinnaṃ vūpasamā, samatikkamā; dutiyajjhānakkhaṇe apātubhāvāti vuttaṃ hoti. Tattha kiñcāpi dutiyajjhāne sabbepi paṭhamajjhānadhammā na santi, aññeyeva hi paṭhamajjhāne phassādayo aññe idha, oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ adhigamo hotīti dīpanatthaṃ vitakkavicārānaṃ vūpasamāti evaṃ vuttanti veditabbaṃ. Ajjhattanti idha – niyakajjhattaṃ adhippetaṃ. Vibhaṅge pana ‘‘ajjhattaṃ paccatta’’nti (vibha. 573) ettakameva vuttaṃ. Yasmā niyakajjhattaṃ adhippetaṃ, tasmā attani jātaṃ, attano santāne nibbattanti ayamettha attho.
第161至162节，第二禅说明思虑收敛意，即对思虑两者均收敛克服。于第二禅过程中，无大恐惧。有时第二禅中，不全有第一禅所具法，彼此差别在于第一禅时对某些境界之触受，与第二禅时各分别之一部分能克服。此乃用以说明思虑之收敛，故称。就内境而言，注疏云「内境各别」，谓对修习者自身而言，内在成熟感等现起与彼此，故意指自身心内生义。
Sampasādananti sampasādanaṃ vuccati saddhā. Sampasādanayogato jhānampi sampasādanaṃ, nīlavaṇṇayogato nīlavatthaṃ viya. Yasmā vā taṃ jhānaṃ sampasādanasamannāgatattā vitakkavicārakkhobhavūpasamanena ca ceto sampasādayati, tasmāpi sampasādananti vuttaṃ. Imasmiñca atthavikappe ‘sampasādanaṃ cetaso’ti evaṃ padasambandho veditabbo. Purimasmiṃ pana atthavikappe ‘cetaso’ti etaṃ ekodibhāvena saddhiṃ yojetabbaṃ.
「完善」者谓信心。因完善与禅那相应，如蓝深色对应蓝色布匹。此禅因完善得具，与思维作用止息共令心完善，故此亦谓完善。于此义中，此词意为「心之完善」，於前义中此「心」应合一体相连。
Tatrāyaṃ atthayojanā – eko udetīti ekodi, vitakkavicārehi anajjhāruḷhattā aggo seṭṭho hutvā udetīti attho. Seṭṭhopi hi loke ekoti vuccati. Vitakkavicāravirahato vā eko asahāyo hutvātipi vattuṃ vaṭṭati. Atha vā sampayuttadhamme udāyatīti udi. Uṭṭhāpetīti attho. Seṭṭhaṭṭhena eko ca so udi cāti ekodi. Samādhissetaṃ adhivacanaṃ. Iti imaṃ ekodiṃ bhāveti vaḍḍhetīti idaṃ dutiyajjhānaṃ ekodibhāvaṃ. So panāyaṃ ekodi yasmā cetaso, na sattassa, na jīvassa, tasmā etaṃ ‘cetaso ekodibhāva’nti vuttaṃ.
此处义理中一体相连指——一二合一。思维起伏不昇不降，以其为最胜，称为升起。最胜亦谓世界第一。一切离思维者孤立无助，亦应如是说。若合于事物则称升起，意指提升、抬起。此「最胜、一个」二义，称为一二合一，是定之专用词。此即第二禅之合一实体。此处说合一者谓心，非谓有情及生命，故称「心之合一」。
‘Nanu cāyaṃ saddhā paṭhamajjhānepi atthi, ayañca ekodināmako samādhi, atha kasmā idameva sampasādanaṃ cetaso ekodibhāvañcāti vuttanti? Vuccate – ‘aduñhi paṭhamajjhānaṃ vitakkavicārakkhobhena vīcitaraṅgasamākulamiva jalaṃ na suppasannaṃ hoti, tasmā satiyāpi saddhāya sampasādana’nti na vuttaṃ. Na suppasannattā eva cettha samādhipi na suṭṭhu pākaṭo. Tasmā ekodibhāvantipi na vuttaṃ. Imasmiṃ pana jhāne vitakkavicārapalibodhābhāvena laddhokāsā balavatī saddhā, balavasaddhāsahāyapaṭilābheneva samādhipi pākaṭo. Tasmā idameva evaṃ vuttanti veditabbaṃ. Vibhaṅge pana ‘‘sampasādananti yā saddhā saddahanā okappanā abhippasādo; cetaso ekodibhāvanti yā cittassa ṭhiti…pe… sammāsamādhī’’ti (vibha. 574-575) ettakameva vuttaṃ. Evaṃ vuttena panetena saddhiṃ ayaṃ atthavaṇṇanā yathā na virujjhati aññadatthu saṃsandati ceva sameti ca, evaṃ veditabbā.
汝意乎此信心亦存于初禅，且此一二合一禅定为何缘故被称为心之完善合一？曰：「非也，初禅因思维及辨别起伏如搅乱之水未清净，故由念及信心而得完善云尔，然心定本未明净，非合一也。」于此则定不显正，故不称合一。此处定谓为心之合一者，非谓世界，故说是心合一。于此禅内已无思维辨别破坏，成就坚定坚胜之信心，及以强信辅之，故此定方称是也，是故此义应如此理解。《分部》称「完善者，谓心克服惧怕始信心；心之合一者，即心之安住，且是正定。」此言不外如此。由如此所言，此等义不相违，亦相应合，故当知之。
Avitakkaṃ avicāranti bhāvanāya pahīnattā etasmiṃ etassa vā vitakko natthīti avitakkaṃ. Imināva nayena avicāraṃ. Vibhaṅgepi vuttaṃ – ‘‘iti ayañca vitakko ayañca vicāro santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā, tena vuccati avitakkaṃ avicāra’’nti.
无思无辨者谓修习用心弃绝此思维，即此无思。用此理导引无辨。又《分部》称：「此思维及辨别有善由有，和顺安静，正面反面，受喜受苦，消除忧愁，形成无思无辨。」
Etthāha – nanu ca vitakkavicārānaṃ vūpasamāti imināpi ayamattho siddho? Atha kasmā puna ‘vuttaṃ avitakkaṃ avicāra’nti? Vuccate – evametaṃ, siddhovāyamattho, na panetaṃ tadatthadīpakaṃ. Nanu avocumha – ‘oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ samadhigamo hotīti dīpanatthaṃ vitakkavicārānaṃ vūpasamāti evaṃ vutta’nti.
是处言——思维辨别宁非以此止息？复何故说『称为无思无辨』？答曰：然，此义真成，然非彼义明示故。然我言：「如传授者言，首禅于越过其念身可至次禅诸禅定，思维止息之义乃是境界明示也。」
Apica vitakkavicārānaṃ vūpasamā idaṃ sampasādanaṃ, na kilesakālusiyassa; vitakkavicārānañca vūpasamā ekodibhāvaṃ, na upacārajjhānamiva nīvaraṇappahānā; na paṭhamajjhānamiva ca aṅgapātubhāvāti evaṃ sampasādanaekodibhāvānaṃ hetuparidīpakamidaṃ vacanaṃ. Tathā vitakkavicārānaṃ vūpasamā idaṃ avitakkaṃ avicāraṃ, na tatiyacatutthajjhānāni viya, cakkhuviññāṇādīni viya ca, abhāvāti evaṃ avitakkaavicārabhāvassa hetuparidīpakañca, na vitakkavicārābhāvamattaparidīpakaṃ. Vitakkavicārābhāvamattaparidīpakameva pana avitakkaṃ avicāranti idaṃ vacanaṃ, tasmā purimaṃ vatvāpi puna vattabbamevāti.
且思维辨别止息即为完善，非淫欲五盖之除灭；又思维辨别止息为合一之相，非第二禅辞盖灭障碍；非初禅成就身体疲劳退除，而是此完善合一之因说明。然思维辨别止为无思无辨，非第三第四禅等眼识等诸心界之无，故此无思无辨因意为非思维辨别之仅止息。此停息思维辨别者谓无思无辨，故当重言前文。
Samādhijanti paṭhamajjhānasamādhito sampayuttasamādhito vā jātanti attho. Tattha kiñcāpi paṭhamampi sampayuttasamādhito jātaṃ, atha kho ayameva samādhi ‘samādhī’ti vattabbataṃ arahati, vitakkavicārakkhobhavirahena ativiya acalattā suppasannattā ca. Tasmā imassa vaṇṇabhaṇanatthaṃ idameva samādhijanti vuttaṃ. Pītisukhanti idaṃ vuttanayameva.
第一禅定或是初禅定相应禅定所生的义。这里所说的“第一”也是指相应的禅定而生的。这禅定应说是阿拉汉的禅定，因其远离分别思惟守护，具有极度坚定不动之相和清净悦舍的相。故为说明此理而说“禅定生”，喜乐和安乐亦由此而说。
Dutiyanti gaṇanānupubbatā dutiyaṃ. Idaṃ dutiyaṃ samāpajjatītipi dutiyaṃ. Tasmiṃ samaye phasso hotītiādīsu jhānapañcake vitakkavicārapadāni maggapañcake ca sammāsaṅkappapadaṃ parihīnaṃ. Tesaṃ vasena savibhattikāvibhattikapadavinicchayo veditabbo. Koṭṭhāsavārepi tivaṅgikaṃ jhānaṃ hoti, caturaṅgiko maggo hotīti āgataṃ. Sesaṃ paṭhamajjhānasadisamevāti.
第二是根据次第计数的第二。即使说这是第二禅也是第二。此时有触等五禅支的触受境界等，以及路径五禅支中正思惟等因除去。凭借此处，须分别明了具足与不具足的禅支句。于五蕴烦恼中亦有四肢禅，四支道也就是所说，剩余同于第一禅定。
Dutiyaṃ. · 第二。
Tatiyajjhānaṃ第三禅那
§163
163. Tatiyajjhānaniddese pītiyā ca virāgāti virāgo nāma vuttappakārāya pītiyā jigucchanaṃ vā samatikkamo vā. Ubhinnaṃ pana antarā ‘ca’-saddo sampiṇḍanattho. So vūpasamaṃ vā sampiṇḍeti vitakkavicāravūpasamaṃ vā. Tattha yadā vūpasamameva sampiṇḍeti tadā pītiyā virāgā ca, kiñca bhiyyo ‘vūpasamā’ cāti evaṃ yojanā veditabbā. Imissā ca yojanāya virāgo jigucchanattho hoti. Tasmā pītiyā jigucchanā ca vūpasamā cāti ayamattho daṭṭhabbo. Yadā pana vitakkavicārānaṃ vūpasamaṃ sampiṇḍeti tadā pītiyā ca virāgā kiñca bhiyyo ‘vitakkavicārānañca vūpasamā’ti evaṃ yojanā veditabbā. Imissā ca yojanāya virāgo samatikkamanattho hoti, tasmā pītiyā ca samatikkamā vitakkavicārānañca vūpasamāti ayamattho daṭṭhabbo.
第三禅定中关于喜乐的离厌，即所谓离厌，是指对喜乐的憎恶或者超越。在它们之间‘和’字作为连接。此处‘和’可作为平息，也指对分别思惟的平息。若是平息相同时，则表明喜乐的离厌，更甚者为“更加平息”，依此推知此离厌是对喜乐的憎恶。由此看，喜乐的憎恶和平息，是该意涵。又当分别思惟也平息时，则喜乐的离厌加上分别思惟的平息，依此推知是超越之意。由此应知喜乐的超越与分别思惟的平息也屬此义。
Kāmañcete vitakkavicārā dutiyajjhāneyeva vūpasantā, imassa pana jhānassa maggaparidīpanatthaṃ vaṇṇabhaṇanatthañcetaṃ vuttaṃ. Vitakkavicārānañca vūpasamāti hi vutte idaṃ paññāyati – nūna vitakkavicāravūpasamo maggo imassa jhānassāti? Yathā ca tatiye ariyamagge appahīnānampi sakkāyadiṭṭhādīnaṃ ‘‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā’’ti (ma. ni. 2.132) evaṃ pahānaṃ vuccamānaṃ vaṇṇabhaṇanaṃ hoti, tadadhigamāya ussukkānaṃ ussāhajanakaṃ, evameva idha avūpasantānampi vitakkavicārānaṃ vūpasamo vuccamāno vaṇṇabhaṇanaṃ hoti. Tenāyamattho vutto – ‘pītiyā ca samatikkamā vitakkavicārānañca vūpasamā’ti.
当中及这些分别思惟，在第二禅便已平息，此为该禅修的路径说明所述。这里所谓分别思惟平息，是指——难道路径中的分别思惟已平息不成？正如第三圣道虽去除形见等五盖之束缚，称之为‘舍弃’，此处的描述同样是舍弃之意，因得此故生渴爱生发的勇猛，故此处也称之为分别思惟之平息。故说‘喜乐超越，分别思惟平息’。
Upekkhako ca viharatīti – ettha upapattito ikkhatīti upekkhā. Samaṃ passati, apakkhapatitā hutvā passatīti attho. Tāya visadāya vipulāya thāmagatāya samannāgatattā tatiyajjhānasamaṅgī upekkhakoti vuccati.
所谓住于舍弃者，是指舍弃时谓之舍弃。意为平等看待，未偏见地观看。由于此明净辽阔的境界具备故称第三禅中含舍弃之相为舍弃。
Upekkhā pana dasavidhā hoti – chaḷaṅgupekkhā brahmavihārupekkhā bojjhaṅgupekkhā vīriyupekkhā saṅkhārupekkhā vedanupekkhā vipassanupekkhā tatramajjhattupekkhā jhānupekkhā pārisuddhupekkhāti.
舍弃有十种，即六根舍弃、梵行舍弃、觉支舍弃、精进舍弃、身行舍弃、感受舍弃、观舍弃、中道舍弃、禅舍弃和净法舍弃。
Tattha yā ‘‘idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti, na dummano, upekkhako ca viharati sato sampajāno’’ti (a. ni. 5.1; mahāni. 90; cūḷani. mettagūmāṇavapucchāniddesa 18; paṭi. ma. 3.17) evamāgatā khīṇāsavassa chasu dvāresu iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanākārabhūtā upekkhā, ayaṃ ‘chaḷaṅgupekkhā’ nāma.
其处谓：“比库们，在此，比库以眼见诸色时，既不欢喜，也不忧愁，并且保持平等心，如实正知。”（《增支部》5.1；《大念处》90；《小念处·媚他谷摩那婆笈》18；《巴利文相应部》3.17）依此而说，具足除尽染污之禀性，通达清净，超越喜欲漏火，且无摇动，现为平等观者，此名为“轻安平等”。
Yā pana ‘‘upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’ti (dī. ni. 1.556; ma. ni. 1.77) evamāgatā sattesu majjhattākārabhūtā upekkhā, ayaṃ ‘brahmavihārupekkhā’ nāma.
又谓：“心住一方，具足平等心。”（《中部尼柯耶注》1.556；《大部尼柯耶注》1.77）依此而说，为七种，具中性相之平等，为长久安住平静者，此名为“梵行平等”。
Yā ‘‘upekkhāsambojjhaṅgaṃ bhāveti vivekanissita’’nti (ma. ni. 1.27; 3.247) evamāgatā sahajātadhammānaṃ majjhattākārabhūtā upekkhā, ayaṃ ‘bojjhaṅgupekkhā’ nāma.
又谓：“修习依止觉支中的平等。”（《大部尼柯耶注》1.27；3.247）依此而说，自性本然之法中具足中相的平等，为乐修觉支平等者，此名为“觉支平等”。
Yā pana ‘‘kālena kālaṃ upekkhānimittaṃ manasi karotī’’ti (a. ni. 3.103) evamāgatā anaccāraddhanātisithilavīriyasaṅkhātā upekkhā, ayaṃ ‘vīriyupekkhā’ nāma.
又谓：“随时心中起观平等之相。”（《增支部》3.103）依此而说，安住于非贪著、非懈怠、已具足宏大精进之平等，此名为“精进平等”。
Yā ‘‘kati saṅkhārupekkhā samathavasena uppajjanti, kati saṅkhārupekkhā vipassanāvasena uppajjanti? Aṭṭha saṅkhārupekkhā samathavasena uppajjanti, dasa saṅkhārupekkhā vipassanāvasena uppajjantī’’ti (paṭi. ma. 1.57) evamāgatā nīvaraṇādipaṭisaṅkhāsantiṭṭhanāgahaṇe majjhattabhūtā upekkhā, ayaṃ ‘saṅkhārupekkhā’ nāma.
又谓：“几种定力平等观修习三昧生起，几种慧力平等观修习内观生起？三昧中有八种平等，内观中有十种平等。”（《巴利文相应部》1.57）依此而说，对烦恼等障碍的观察与止住，具备中道之平等，此名为“障碍平等”。
Yā pana ‘‘yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagata’’nti (dha. sa. 150) evamāgatā adukkhamasukhasaṅkhātā upekkhā ayaṃ ‘vedanupekkhā’ nāma.
又谓：“当时善心生起，而具有平等心。”（《法句经》150）依此而说，虽苦乐无差别，此等为平等，此名为“受法平等”。
Yā ‘‘yadatthi, yaṃ bhūtaṃ, taṃ pajahati, upekkhaṃ paṭilabhatī’’ti (ma. ni. 3.71; a. ni. 7.55) evamāgatā vicinane majjhattabhūtā upekkhā, ayaṃ ‘vipassanupekkhā’ nāma.
所谓『放弃所有已成之有』，由此得无分别的平静，（如《中部杂藏》第三卷第七十一经、《增支部》卷七第五十五经所说），此般而来的、以中道心为本质的平静，即名为『观平静』。
Yā pana chandādīsu yevāpanakesu āgatā sahajātānaṃ samavāhitabhūtā upekkhā ayaṃ, ‘tatramajjhattupekkhā’ nāma.
而由于对贪等所缘本性的轻视、由此而生的先天平衡平静，此则称为『其间的中道平静』。
Yā ‘‘upekkhako ca viharatī’’ti (dha. sa. 163; dī. ni. 1.230) evamāgatā aggasukhepi tasmiṃ apakkhapātajananī upekkhā, ayaṃ ‘jhānupekkhā’ nāma.
所谓『处于平静状态而安住』（如《法句经续》一六三节、《长部杂藏》第一卷二百三十经所示），此般而来的平静，使能在最高之乐中不生忧愁及烦恼，此谓『禅平静』。
Yā ‘‘upekkhāsatipārisuddhiṃ catutthaṃ jhāna’’nti evamāgatā sabbapaccanīkaparisuddhā paccanīkavūpasamanepi abyāpārabhūtā upekkhā, ayaṃ ‘pārisuddhupekkhā’ nāma.
所谓『专注念住平静即是第四禅』，以全然净化对缘起的观察及心境和缓成就无嗔恚的平静，（此经见于四禅门中），称之为『净相平静』。
Tattha chaḷaṅgupekkhā ca brahmavihārupekkhā ca bojjhaṅgupekkhā ca tatramajjhattupekkhā ca jhānupekkhā ca pārisuddhupekkhā ca atthato ekā tatramajjhattupekkhāva hoti. Tena tena avatthābhedena panassā ayaṃ bhedo . Ekassāpi sato sattassa kumārayuvathera senāpatirājādivasena bhedo viya. Tasmā tāsu yattha chaḷaṅgupekkhā na tattha bojjhaṅgupekkhādayo, yattha vā pana bojjhaṅgupekkhā na tattha chaḷaṅgupekkhādayo hontīti veditabbā.
六种平静依次为：梵行平静、觉支平静、其间中道平静、禅平静及净相平静；就意理而言，其中一者为中心中道之平静。然因别别义故存差异，如同一念之中可分识七位少年长老将军王等差别。故于六种平静中，若有一处具备梵行平静而无觉支平静，或有觉支平静而无梵行平静，皆应明了观察。
Yathā cetāsaṃ atthato ekībhāvo, evaṃ saṅkhārupekkhāvipassanupekkhānampi. Paññā eva hi esā kiccavasena dvidhā bhinnā. Yathā hi purisassa sāyaṃ gehaṃ paviṭṭhaṃ sappaṃ ajapadadaṇḍaṃ gahetvā pariyesamānassa taṃ thusakoṭṭhake nipannaṃ disvā ‘sappo nu kho no’ti avalokentassa sovatthikattayaṃ disvā nibbematikassa ‘sappo, na sappo’ti vicinane majjhattatā hoti; evameva yā āraddhavipassakassa vipassanāñāṇena lakkhaṇattaye diṭṭhe saṅkhārānaṃ aniccabhāvādivicinane majjhattatā uppajjati, ayaṃ ‘vipassanupekkhā’. Yathā pana tassa purisassa ajapadadaṇḍakena gāḷhaṃ sappaṃ gahetvā ‘kintāhaṃ imaṃ sappaṃ aviheṭhento attānañca iminā aḍaṃsāpento muñceyya’nti muñcanākārameva pariyesato gahaṇe majjhattatā hoti; evameva yā lakkhaṇattayassa diṭṭhattā, āditte viya tayo bhave passato, saṅkhāraggahaṇe majjhattatā, ayaṃ ‘saṅkhārupekkhā’. Iti vipassanupekkhāya siddhāya saṅkhārupekkhāpi siddhāva hoti. Iminā panesā vicinanaggahaṇesu majjhattasaṅkhātena kiccena dvidhā bhinnāti. Viriyupekkhā pana vedanupekkhā ca aññamaññañca avasesāhi ca atthato bhinnāyevāti.
正如诸心本质归于一，观察于行蕴之平静亦是如此。智慧因任务不同而分二：譬如，有人黄昏时入家，见带刺拐杖之蛇盘踞柜中，观察『此为蛇否?』则以灭者为准断，谓『是蛇，非蛇』间生中道心，此即『观平静』。又譬如此人见拐杖捉坚蛇，即发愿『我应离此蛇毒，勿受伤害』，随即观察欲放开蛇，此时之中道心，即为『行住平静』。若观照于修习观中的中道确定，行住平静亦随之成立。以此对诸观察番持的受摄，心中断分殊用，故得二别。力平静与受平静等及其他称为别义差异。
Imāsu dasasu upekkhāsu ‘jhānupekkhā’ idha adhippetā. Sā majjhattalakkhaṇā anābhogarasā abyāpārapaccupaṭṭhānā pītivirāgapadaṭṭhānāti. Etthāha – nanu cāyaṃ atthato tatramajjhattupekkhāva hoti? Sā ca paṭhamadutiyajjhānesupi atthi, tasmā tatrāpi ‘upekkhako ca viharatī’ti evamayaṃ vattabbā siyā. Sā kasmā na vuttāti? Aparibyattakiccato. Aparibyattañhi tassā tattha kiccaṃ, vitakkādīhi abhibhūtattā. Idha panāyaṃ vitakkavicārapītīhi anabhibhūtattā ukkhittasirā viya hutvā paribyattakiccā jātā, tasmā vuttāti.
在这十种无念中，所谓「禅等无念」在此被特别强调。其为中道特征，是不贪著、不染污、无忧无恼、无苦痛所缘而出离的状态。对此解释说——难道「中念」在本质上不是中道之念吗？此安定禅定在初禅和第二禅中都存在，所以在这里亦说「无念者亦住于此」。那么为什么不特意说明呢？乃因没有具体行为可称述。此处没有余染污行为，唯因思惟等覆盖其心。这里由于未被思惟观照的喜乐所压制，心似被抛起般腾跃，遂出离当前行为，即称为无行为。
Niṭṭhitā upekkhako ca viharatīti etassa · 关于『他住于舍』这一句的说明已结束。
Sabbaso atthavaṇṇanā. · 全面的义释。
Idāni sato ca sampajānoti ettha saratīti sato. Sampajānātīti sampajāno. Iti puggalena sati ca sampajaññañca vuttaṃ. Tattha saraṇalakkhaṇā sati, asammussanarasā, ārakkhapaccupaṭṭhānā. Asammohalakkhaṇaṃ sampajaññaṃ, tīraṇarasaṃ, pavicayapaccupaṭṭhānaṃ.
现在，提到正念与正知时，这里的正念是『萨拉』（sati，正念）之意。正知则是『桑帕贾纳』（sampajañña，正知）。故人们合说正念与正知。此处『萨拉』的特征是：非混淆性、无厌离、具守护性质；『非迷惑』为正知之标志，并表现为理清导向、洞见清净。
Tattha kiñcāpi idaṃ satisampajaññaṃ purimajjhānesupi atthi – muṭṭhassatissa hi asampajānassa upacāramattampi na sampajjati, pageva appanā – oḷārikattā pana tesaṃ jhānānaṃ, bhūmiyaṃ viya purisassa, cittassa gati sukhā hoti, abyattaṃ tattha satisampajaññakiccaṃ. Oḷārikaṅgappahānena pana sukhumattā imassa jhānassa, purisassa khuradhārāyaṃ viya, satisampajaññakiccapariggahitā eva cittassa gati icchitabbāti idheva vuttaṃ. Kiñca bhiyyo? Yathā dhenupago vaccho dhenuto apanīto arakkhiyamāno punadeva dhenuṃ upagacchati, evamidaṃ tatiyajjhānasukhaṃ pītito apanītampi satisampajaññārakkhena arakkhiyamānaṃ punadeva pītiṃ upagaccheyya, pītisampayuttameva siyā. Sukhe vāpi sattā sārajjanti, idañca atimadhuraṃ sukhaṃ, tato paraṃ sukhābhāvā. Satisampajaññānubhāvena panettha sukhe asārajjanā hoti, no aññathāti imampi atthavisesaṃ dassetuṃ idamidheva vuttanti veditabbaṃ.
在这里，正念正知有早期禅定中的表现——对未正确觉知者的粗浅触境尚未能照察，只具安住；纯粹以定境似君臾地加持，使心流转顺遂，称为正念正知的功能。舍弃粗重束缚，使此禅境细微如锋刃，却护持其心所欲的运动，这乃正念正知所表现的功能。如同幼牛被母牛护养般，第三禅由喜乐所成，却由正念正知护持，即使喜乐失，却可复得，因此喜乐净相具足。众生因幸福而亲近此境，此乐极为甘美，随其后来的乐受皆由此生成。因正念正知保护，此甘甜乐中无杂染，非他义故，当于此处显示其特异效用。
Idāni sukhañca kāyena paṭisaṃvedetīti ettha kiñcāpi tatiyajjhānasamaṅgino sukhapaṭisaṃvedanābhogo natthi, evaṃ santepi yasmā tassa nāmakāyena sampayuttaṃ sukhaṃ, yaṃ vā taṃ nāmakāyasampayuttaṃ sukhaṃ, taṃsamuṭṭhānenassa yasmā atipaṇītena rūpena rūpakāyo phuṭo, yassa phuṭattā jhānā vuṭṭhitopi sukhaṃ paṭisaṃvedeyya, tasmā etamatthaṃ dassento ‘sukhañca kāyena paṭisaṃvedetī’ti āha.
现今说「能身感受愉悦」，意指即便未达第三禅的整体快感，身体仍有对应身体的愉悦感受。因为于身体相连的快乐，即身体相承的愉快，由本身显现的形体感受清楚知见，故说「感受快乐与身相应」。
Idāni yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti ettha yaṃjhānahetu yaṃjhānakāraṇā taṃ tatiyajjhānasamaṅgīpuggalaṃ buddhādayo ariyā ‘‘ācikkhanti desenti paññāpenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti pakāse’’nti pasaṃsantīti adhippāyo – kinti? ‘Upekkhako satimā sukhavihārī’ti – taṃ tatiyajjhānaṃ upasampajja viharatīti evamettha yojanā veditabbā.
世尊及诸圣所宣说的「无念正念喜乐住者」，指因禅境及其因缘所成就，第三禅同修者。对此赞叹赞扬称其「无念正念喜乐住者」，说明此人已入第三禅并住处其间，此乃应知的界定。
Kasmā pana taṃ te evaṃ pasaṃsantīti? Pasaṃsārahato. Ayañhi yasmā atimadhurasukhe sukhapāramippattepi tatiyajjhāne upekkhako, na tattha sukhābhisaṅgena ākaḍḍhīyati, ‘yathā ca pīti na uppajjati’ evaṃ upaṭṭhitasatitāya satimā, yasmā ca ariyakantaṃ ariyajanasevitameva asaṃkiliṭṭhaṃ sukhaṃ nāmakāyena paṭisaṃvedeti tasmā pasaṃsāraho; iti pasaṃsārahato naṃ ariyā te evaṃ pasaṃsāhetubhūte guṇe pakāsentā ‘upekkhako satimā sukhavihārī’ti evaṃ pasaṃsantīti veditabbaṃ.
为何对其如是赞叹？因该善士虽于极乐境界至第三禅中有无念，却不因与喜乐相合而困锁。亦无喜乐生起所致之执著。借由护持正念正知，故得不嫉乐境。如彼圣者于圣界贵族所处之乐，名为清净之乐，依名称身显示，发扬内里具足因缘功德。故赞叹其为「无念正念喜乐住者」应当如此理解。
Tatiyanti gaṇanānupubbatā tatiyaṃ. Idaṃ tatiyaṃ samāpajjatītipi tatiyaṃ. Tasmiṃ samaye phasso hotītiādīsu jhānapañcake pītipadampi parihīnaṃ. Tassāpi vasena savibhattikāvibhattikapadavinicchayo veditabbo. Koṭṭhāsavārepi duvaṅgikaṃ jhānaṃ hotīti āgataṃ. Sesaṃ dutiyajjhānasadisamevāti.
第三种是根据次第计算的第三种。此处的“第三”是由“完成”所生之义而言。在此时段，如“触等五禅支”中，欢喜之相已消失。由此可以辨知“分别破执彼此异种”的成就。关于堆积烦恼，称“二支禅”者即此禅态。余者悉同第二禅相似。
Tatiyaṃ. · 第三。
Catutthajjhānaṃ第四禅那
§165
165. Catutthajjhānaniddese sukhassa ca pahānā dukkhassa ca pahānāti kāyikasukhassa ca kāyikadukkhassa ca pahānā. Pubbevāti tañca kho pubbeva na catutthajjhānakkhaṇe. Somanassadomanassānaṃ atthaṅgamāti cetasikasukhassa ca cetasikadukkhassa cāti imesampi dvinnaṃ pubbeva atthaṅgamā; pahānā icceva vuttaṃ hoti. Kadā pana nesaṃ pahānaṃ hoti? Catunnaṃ jhānānaṃ upacārakkhaṇe. Somanassañhi catutthajjhānassa upacārakkhaṇeyeva pahīyati. Dukkhadomanassasukhāni paṭhamadutiyatatiyajjhānānaṃ upacārakkhaṇesu. Evametesaṃ pahānakkamena avuttānaṃ indriyavibhaṅge pana indriyānaṃ uddesakkameneva idhāpi vuttānaṃ sukhadukkhasomanassadomanassānaṃ pahānaṃ veditabbaṃ.
165. 第四禅示现舍弃乐与舍弃苦，即舍弃身乐与身苦。前面已说，此处并非第四禅之初现之时。所谓“欢喜与不欢喜终结”是指心乐与心苦的两种终结；对此亦说“舍弃”。那么何时才称此等舍弃？是在四禅的现前持守时。欢喜仅在第四禅现前持守时舍弃，苦与不欢喜则于第一、第二、第三禅现前持守时舍弃。由此可知，以上舍弃之因乃依感官分别起作用，因此在感官分析时也须认识此欢喜、不欢喜的舍弃。
Yadi panetāni tassa tassa jhānassa upacārakkhaṇeyeva pahīyanti, atha kasmā ‘‘kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati. Kattha cuppannaṃ domanassindriyaṃ… sukhindriyaṃ… somanassindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Etthuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhatī’’ti (saṃ. ni. 5.510) evaṃ jhānesveva nirodho vuttoti? Atisayanirodhattā. Atisayanirodho hi tesaṃ paṭhamajjhānādīsu, na nirodhoyeva. Nirodhoyeva pana upacārakkhaṇe, nātisayanirodho. Tathā hi nānāvajjane paṭhamajjhānupacāre niruddhassāpi dukkhindriyassa ḍaṃsamakasādisamphassena vā, visamāsanupatāpena vā siyā uppatti, natveva antoappanāyaṃ. Upacāre vā niruddhampetaṃ na suṭṭhu niruddhaṃ hoti, paṭipakkhena avihatattā. Antoappanāyaṃ pana pītipharaṇena sabbo kāyo sukhokkanto hoti. Sukhokkantakāyassa ca suṭṭhu niruddhaṃ hoti dukkhindriyaṃ, paṭipakkhena vihatattā. Nānāvajjaneyeva ca dutiyajjhānupacāre pahīnassa domanassindriyassa yasmā etaṃ vitakkavicārapaccayepi kāyakilamathe cittupaghāte ca sati uppajjati, vitakkavicārābhāve neva uppajjati; yattha pana uppajjati tattha vitakkavicārabhāve; appahīnā eva ca dutiyajjhānupacāre vitakkavicārāti tatthassa siyā uppatti, natveva dutiyajjhāne, pahīnapaccayattā. Tathā tatiyajjhānupacāre pahīnassāpi sukhindriyassa pītisamuṭṭhānapaṇītarūpaphuṭakāyassa siyā uppatti, natveva tatiyajjhāne. Tatiyajjhāne hi sukhassa paccayabhūtā pīti sabbaso niruddhāti. Tathā catutthajjhānupacāre pahīnassāpi somanassindriyassa āsannattā, appanāppattāya upekkhāya abhāvena sammā anatikkantattā ca, siyā uppatti, natveva catutthajjhāne. Tasmā eva ca ‘etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatī’ti tattha tattha aparisesaggahaṇaṃ katanti.
若此等皆仅在各自禅的现前持守时舍弃，那么为何云“苦感官完全熄灭”？例如：“比库们！比库独处远离欲中，进入第一禅而住，此时苦感官断灭。苦感官断灭处，亦是无欢喜及无不欢喜感官断灭处。再如，比库舍弃乐而进入第四禅，其时无不欢喜感官断灭。”（《集分》5.510）此说明禅中亦说灭除？确为极微灭除，不是绝尽灭除。极微灭除乃在初禅等处，不在于熄灭时。熄灭时非极微灭，且在不同种类的诱惑皆阻断时，即令有苦感官因情绪刺痛或不安坐姿等生起，亦非断然终结。故现前持守时不完全断灭，因对立遍行故也。因内心欢喜包融全身，身体乐感官断灭亦因对立遍行而不完全。第二禅的灭除之因乃因思伺取，因怠眠心损害及正念而生。无思伺时不生；若生则同时伴思伺，有部分第二禅因被舍时仍存在思伺，但不在第二禅而因舍除。第三禅的灭除缘于欢喜生起，身相闪现，但此欢喜系完全断灭。第四禅灭除缘于无不欢喜之近似状态，乃是专注、未散及平等闲无所得故而生，并非第四禅本身。故云“苦感官完全断灭”，意指各处分别灭除之集体。
Etthāha – ‘athevaṃ tassa tassa jhānassupacāre pahīnāpi etā vedanā idha kasmā samāhaṭā’ti? ‘Sukhaggahaṇatthaṃ’. Yā hi ayaṃ ‘adukkhamasukha’nti ettha adukkhamasukhā vedanā vuttā, sā sukhumā, dubbiññeyyā, na sakkā sukhena gahetuṃ. Tasmā yathā nāma duṭṭhassa yathā tathā vā upasaṅkamitvā gahetuṃ asakkuṇeyyassa goṇassa gahaṇatthaṃ gopo ekasmiṃ vaje sabbā gāvo samāharati, athekekaṃ nīharanto paṭipāṭiyā āgataṃ ‘ayaṃ so, gaṇhatha na’nti tampi gāhāpayati; evameva bhagavā sukhagahaṇatthaṃ sabbāpi etā samāharīti. Evañhi samāhaṭā etā dassetvā yaṃ neva sukhaṃ na dukkhaṃ, na somanassaṃ na domanassaṃ, ayaṃ adukkhamasukhāvedanāti sakkā hoti esā gāhayituṃ.
于是说：“如此舍弃各禅现前持守之感官，则为何会有感受平静？”答曰：“为取乐而集聚。”所谓“不苦不乐感受”，是指细微、难解之感受，难以归于乐。譬如守护恶畜之人，不能随意控制，牧者一一诱导其置于栏中，时而招呼“这是它，莫取”，比喻世尊为取乐而收摄此诸感受。由此，能被称为“不苦不乐感受”的即为此例所示之感受。
Apica adukkhamasukhāya cetovimuttiyā paccayadassanatthañcāpi etā vuttāti veditabbā. Sukhadukkhappahānādayo hi tassā paccayā. Yathāha – ‘‘cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. Idhāvuso bhikkhu, sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati, ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā’’ti (ma. ni. 1.458). Yathā vā aññattha pahīnāpi sakkāyadiṭṭhiādayo tatiyamaggassa vaṇṇabhaṇanatthaṃ tattha pahīnāti vuttā, evaṃ vaṇṇabhaṇanatthampetassa jhānassetā idha vuttāti veditabbā. Paccayaghātena vā ettha rāgadosānaṃ atidūrabhāvaṃ dassetumpetā vuttāti veditabbā. Etāsu hi sukhaṃ somanassassa paccayo, somanassaṃ rāgassa; dukkhaṃ domanassassa, domanassaṃ dosassa. Sukhādighātena ca sappaccayā rāgadosā hatāti atidūre hontīti.
且应知此“不苦不乐”为心解脱的缘起所表述。舍弃苦乐等，为此心解脱之因。譬如：“比鲁们！于第四禅住，舍弃乐，成就四种心解脱缘起。”（《大念处经》1.458）或谓离我见者舍弃诸执，专为届入第三道故而说舍弃。故此禅设者当知即为是。因缘痛苦，亦显露对恼怒憎恨之超离。此中乐感官缘于喜欢，欢喜缘于贪，苦感官缘于厌恶，不欢喜缘于恼怒。乐痴囊绝时，诸缘悉尽恼怒皆废除，故厌离远离极深。
Adukkhamasukhanti dukkhābhāvena adukkhaṃ, sukhābhāvena asukhaṃ. Etenettha dukkhasukhappaṭipakkhabhūtaṃ tatiyavedanaṃ dīpeti, na dukkhasukhābhāvamattaṃ. Tatiyavedanā nāma adukkhamasukhā. Upekkhātipi vuccati. Sā iṭṭhāniṭṭhaviparītānubhavanalakkhaṇā, majjhattarasā, avibhūtapaccupaṭṭhānā, sukhanirodhapadaṭṭhānāti veditabbā.
所谓不苦不乐，即具苦苦相而非苦，具乐乐相而非乐。由此不苦不乐感受示现第三种感受之内涵，不是纯粹的乐或苦。此即谓“无差别处”，为不喜不怒所对应的中性体验。此状态味中庸，非离散，具有舒适感，并呈现乐的止息之境，宜知悉之。
Upekkhāsatipārisuddhinti upekkhāya janitasatipārisuddhiṃ. Imasmiñhi jhāne suparisuddhā sati. Yā ca tassā satiyā pārisuddhi sā upekkhāya katā, na aññena. Tasmā etaṃ upekkhāsatipārisuddhīti vuccati. Vibhaṅgepi vuttaṃ – ‘‘ayaṃ sati imāya upekkhāya visadā hoti parisuddhā pariyodātā, tena vuccati upekkhāsatipārisuddhī’’ti (vibha. 597). Yāya ca upekkhāya ettha sati pārisuddhi hoti sā atthato tatramajjhattatāti veditabbā. Na kevalañcettha tāya satiyeva parisuddhā apica kho sabbepi sampayuttadhammā. Satisīsena pana desanā vuttā.
所谓无分别念净洁，谓由无分别而生起的念的净洁。在此禅中，念极其清净。此念的净洁归于无分别念，而不是他别的。故称作无分别念净洁。经律相应部（Vibhaṅga）亦言：“这念因无分别而清净明澈，故称无分别念净洁。”但此处的无分别念净洁，依其义理应知为心中居中而起的净洁。此净洁不仅是念本身的净洁，而是所有和合法皆具的净洁。因念念相续，共续无间，故有净洁之说。
Tattha kiñcāpi ayaṃ upekkhā heṭṭhāpi tīsu jhānesu vijjati – yathā pana divā sūriyappabhābhibhavā sommabhāvena ca attano upakārakattena vā sabhāgāya rattiyā alābhā divā vijjamānāpi candalekhā aparisuddhā hoti apariyodātā – evamayampi tatramajjhattupekkhācandalekhā vitakkādipaccanīkadhammatejābhibhavā sabhāgāya ca upekkhāvedanārattiyā appaṭilābhā vijjamānāpi paṭhamādijjhānabhedesu aparisuddhā hoti. Tassā ca aparisuddhāya divā aparisuddhacandalekhāya pabhā viya sahajātāpi satiādayo aparisuddhāva honti. Tasmā tesu ekampi ‘upekkhāsatipārisuddhī’ti na vuttaṃ. Idha pana vitakkādipaccanīkadhammatejābhibhavābhāvā sabhāgāya ca upekkhā vedanārattiyā paṭilābhā ayaṃ tatramajjhattupekkhācandalekhā ativiya parisuddhā. Tassā parisuddhattā parisuddhacandalekhāya pabhā viya sahajātāpi satiādayo parisuddhā honti pariyodātā. Tasmā idameva upekkhāsatipārisuddhīti vuttanti veditabbaṃ.
此无分别虽存于三禅之下，仍有区别。如白昼因太阳光明，伤害体质，气息粗浊，昼间虽明，却现黑影不洁。夜晚无光，虽黑影不洁，却无光污染。禅中居中无分别念，有如黑影不洁，但无思维等染污，故为净洁。相对而言，前者虽无分别，但思维等繁杂，故不净洁。因此不被称为无分别念净洁。此处因无思维等染污缺失，居中无分别念极为清净，念诸法如光明清净显现。故确称为无分别念净洁，须如此领解。
Catutthanti gaṇanānupubbatā catutthaṃ. Idaṃ catutthaṃ samāpajjatītipi catutthaṃ. Phasso hotītiādīsu phassapañcake tāva vedanāti upekkhāvedanā veditabbā. Jhānapañcakaindriyaaṭṭhakesu pana upekkhā hoti upekkhindriyaṃ hotīti (dha. sa. 165) vuttameva. Sesāni tatiye parihīnapadāni idhāpi parihīnāneva. Koṭṭhāsavārepi duvaṅgikaṃ jhānanti upekkhācittekaggatāvaseneva veditabbaṃ. Sesaṃ sabbaṃ tatiyasadisamevāti.
第四品是由逐数增长法中第四项而起。所谓第四品即第四禅。于触等五根中以触为无分别之觉受，称为无分别触觉。于禅五蕴和八根中称之为无分别根。如二支禅中，无分别与一境一心合一而有。余者或受损，此处亦同。于苦集论独立禅中，因无分别统一，乃二支禅。余悉同于第三品说。
Catukkanayo niṭṭhito. · 四法门已毕。
Pañcakanayo五法门
§167
167. Idāni katame dhammā kusalāti pañcakanayo āraddho. Kasmāti ce, puggalajjhāsayavasena ceva desanāvilāsena ca. Sannisinnadevaparisāya kira ekaccānaṃ devānaṃ vitakko eva oḷārikato upaṭṭhāsi, vicārapītisukhacittekaggatā santato. Tesaṃ sappāyavasena satthā caturaṅgikaṃ avitakkaṃ vicāramattaṃ dutiyajjhānaṃ nāma bhājesi. Ekaccānaṃ vicāro oḷārikato upaṭṭhāsi, pītisukhacittekaggatā santato. Tesaṃ sappāyavasena tivaṅgikaṃ tatiyajjhānaṃ nāma bhājesi. Ekaccānaṃ pīti oḷārikato upaṭṭhāsi, sukhacittekaggatā santato. Tesaṃ sappāyavasena duvaṅgikaṃ catutthajjhānaṃ nāma bhājesi. Ekaccānaṃ sukhaṃ oḷārikato upaṭṭhāsi, upekkhācittekaggatā santato. Tesaṃ sappāyavasena duvaṅgikaṃ pañcamajjhānaṃ nāma bhājesi. Ayaṃ tāva ‘puggalajjhāsayo’.
167. 现今何者为善法五根之发端？答曰：以有漏人心和说法功用而起。仰赖天众聚会，尔时有天神以优乐心调和静虑款待，萨婆叶根具，沙利子根本经中称为四支禅，即无分别无思惟禅为第二禅。尔时亦有天神以欢喜心调和第二禅，即第三禅。又天神以喜心调和第三禅，即第四禅。又天神以乐心调和第四禅，即第五禅。此即所谓“人心和”。
Yassā pana dhammadhātuyā suppaṭividdhattā desanāvilāsappatto nāma hoti – sā tathāgatassa suṭṭhu paṭividdhā – tasmā ñāṇamahattatāya desanāvidhānesu kusalo desanāvilāsappatto satthā yaṃ yaṃ aṅgaṃ labbhati tassa tassa vasena yathā yathā icchati tathā tathā desanaṃ niyāmetīti so idha pañcaṅgikaṃ paṭhamajjhānaṃ bhājesi, caturaṅgikaṃ avitakkaṃ vicāramattaṃ dutiyajjhānaṃ, bhājesi tivaṅgikaṃ tatiyajjhānaṃ, bhājesi duvaṅgikaṃ catutthajjhānaṃ, duvaṅgikameva pañcamajjhānaṃ bhājesi. Ayaṃ ‘desanāvilāso’ nāma.
又说，有因世尊如实辨明五蕴法性及其教法由缘起而生，故称说法功用。世尊随心任教度有情，随所缘法各别分教。故称五支第一禅，依无分别无思惟之第二禅，依第三禅，依第四禅，依第五禅。此即“说法功用”。
Apica ye bhagavatā ‘‘tayome, bhikkhave, samādhī – savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhī’’ti (dī. ni. 3.305) suttante tayo samādhī desitā, tesu heṭṭhā savitakkasavicāro samādhi avitakkaavicāro samādhi ca bhājetvā dassito, avitakkavicāramatto na dassito. Taṃ dassetumpi ayaṃ pañcakanayo āraddhoti veditabbo.
如世尊所说：“比库们，有三种禅：有分别有思惟之禅，有无分别有思惟之禅，有无分别无思惟之禅。”（中部）三种禅法宣说。前二种禅已示，其后一种未示。此后三种禅为五根之发端，应知此三。如是。
Tattha dutiyajjhānaniddese phassādīsu vitakkamattaṃ parihāyati, koṭṭhāsavāre ‘‘caturaṅgikaṃ jhānaṃ hoti caturaṅgiko maggo hotī’’ti ayameva viseso. Sesaṃ sabbaṃ paṭhamajjhānasadisameva. Yāni ca catukkanaye dutiyatatiyacatutthāni tāneva idha tatiyacatutthapañcamāni. Tesaṃ adhigamapaṭipāṭidīpanatthaṃ ayaṃ nayo veditabbo –
在此，关于第二禅的论述中，于触等境界念起减少之义进行说明，此处明确指出有结界之禅法说：“四支禅成，四支道成。”此特指此处。其它余次皆同第一禅相似。又第四禅展开分为四种，即第三禅和第四禅即为此处说第三、四禅及第五禅。为显示彼此修证过程，宜知此说法——
Eko kira amaccaputto rājānaṃ upaṭṭhātuṃ janapadato nagaraṃ āgato. So ekadivasameva rājānaṃ disvā pānabyasanena sabbaṃ vibhavajātaṃ nāsesi. Taṃ ekadivasaṃ surāmadamattaṃ niccoḷaṃ katvā jiṇṇakaṭasārakamattena paṭicchādetvā pānāgārato nīhariṃsu. Tamenaṃ saṅkārakūṭe nipajjitvā niddāyantaṃ eko aṅgavijjāpāṭhako disvā ‘ayaṃ puriso mahājanassa avassayo bhavissati, paṭijaggitabbo eso’ti sanniṭṭhānaṃ katvā mattikāya nhāpetvā thūlasāṭakayugaṃ nivāsāpetvā puna gandhodakena nhāpetvā sukhumena dukūlayugaḷena acchādetvā pāsādaṃ āropetvā subhojanaṃ bhojetvā ‘evaṃ naṃ paricāreyyāthā’ti paricārake paṭipādetvā pakkāmi. Atha naṃ te sayanaṃ āropesuṃ. Pānāgāragamanapaṭibāhanatthañca naṃ cattāro tāva janā catūsu hatthapādesu uppīḷetvā aṭṭhaṃsu. Eko pāde parimajji. Eko tālavaṇṭaṃ gahetvā bīji. Eko vīṇaṃ vādayamāno gāyanto nisīdi.
曾有一位王子之子，离开国都，由其众民护送到一城邑，彼一日中，见王已染酗酒之恶习，城内一切盛业因此而破坏消散。是日，酗酒酩酊之后，众人掩盖其因，隐匿其状，将其留置在饮酒屋，发现一位修行密法者进入聚集处，睡眠中坐而言曰：「此人未来大人民的灾祸，他应当被警觉。」遂定其住所于陶缸内，置一重石链束之，又以香水清洗，以纤细布匹遮盖；此后建造居所，上供清净饮食，并教导侍者如何服侍。接着众人为他安置卧具。因其出入饮酒屋，众人四手四足皆受压迫，始终八人。当中一足被按揉，一人持芭蕉叶，一人弹琴歌唱，
So sayanupagamanena vigatakilamatho thokaṃ niddāyitvā vuṭṭhito hatthapādanippīḷanaṃ asahamāno ‘ko me hatthapāde uppīḷeti? Apagacchathā’ti tajjesi. Te ekavacaneneva apagacchiṃsu. Tato puna thokaṃ niddāyitvā vuṭṭhito pādaparimajjanaṃ asahamāno ‘ko me pāde parimajjati? Apagacchā’ti āha. Sopi ekavacaneneva apagacchi. Puna thokaṃ niddāyitvā vuṭṭhito vātavuṭṭhi viya tālavaṇṭavātaṃ asahanto ‘ko esa? Apagacchatū’ti āha. Sopi ekavacaneneva apagacchi. Puna thokaṃ niddāyitvā vuṭṭhito kaṇṇasūlaṃ viya gītavāditasaddaṃ asahamāno vīṇāvādakaṃ tajjesi. Sopi ekavacaneneva apagacchi. Athevaṃ anukkamena pahīnakilamathuppīḷanaparimajjanavātappahāragītavāditasaddupaddavo sukhaṃ sayitvā vuṭṭhāya rañño santikaṃ agamāsi. Rājāpissa mahantaṃ issariyamadāsi. So mahājanassa avassayo jāto.
此人与卧具间隙无疴瘩，安然睡眠。醒来后，承受手足受压之苦，心中发问：“谁压迫我的手足？让开吧。”众人一齐回答，遂让开。复下床安睡，再见足被揉之苦，心问：“谁揉搓我的足？”众人同答，遂解开揉搓。复下床安睡，再闻芭蕉叶风声，如风吹叶，苦受难耐，心问：“这是什么？”众人同答，让其排除苦恼。再度安睡，闻到如琴声与歌声，无法忍受，指责弹琴者。众人同答，亦让琴音消失。由此连番相续，所有病痛诘难揉搓与风声及琴声烦扰皆被消解，甚感安逸。此人起身，前往王那里，授予王大权，成为众民大害的因缘者。
Tattha pānabyasanena pārijuññappatto so amaccaputto viya anekabyasanapārijuññappatto gharāvāsagato kulaputto daṭṭhabbo. Aṅgavijjāpāṭhako puriso viya tathāgato. Tassa purisassa ‘ayaṃ mahājanassa avassayo bhavissati, paṭijagganaṃ arahatī’ti sanniṭṭhānaṃ viya tathāgatassa ‘ayaṃ mahājanassa avassayo bhavissati, pabbajjaṃ arahati kulaputto’ti sanniṭṭhānakaraṇaṃ.
此人因酗酒成瘾，虽为王子之子，亦如诸多坏习惯成瘾之人一般，居于家中，是为有修行密法之人。如来即此人，传说中曰：“他将成为大人民的灾祸，应当警觉，他将出家成为阿拉汉，为家族之福。”这说法即是对如来的点示，此即成就之因。
Athassa amaccaputtassa mattikāmattena nhāpanaṃ viya kulaputtassāpi pabbajjāpaṭilābho. Athassa thūlasāṭakanivāsanaṃ viya imassāpi dasasikkhāpadasaṅkhātasīlavatthanivāsanaṃ. Puna tassa gandhodakanhāpanaṃ viya imassāpi pātimokkhasaṃvarādisīlagandhodakanhāpanaṃ. Puna tassa sukhumadukūlayugaḷacchādanaṃ viya imassāpi yathāvuttasīlavisuddhisampadāsaṅkhātadukūlacchādanaṃ.
此王子之子因陶缸之住所意，得如同出家之获得。此住所如重石链束，为十戒称品德的具体表现。又如香水洗净，象征巴提摩卡戒律现身之功德。更如细素布匹遮盖，如同戒净慧具足功德之庄严。由此认识戒律如净布盖藏之理。
Dukūlacchāditassa panassa pāsādāropanaṃ viya imassāpi sīlavisuddhidukūlacchāditassa samādhibhāvanāpāsādārohanaṃ. Tato tassa subhojanabhuñjanaṃ viya imassāpi samādhiupakārakasatisampajaññādidhammāmataparibhuñjanaṃ.
遮盖于净布之上的，正如设立居所，其意为戒净之上建立禅修道场。再者，如净布覆盖之上的清净饮食，即体认禅定具足，并由正念正知所辅助，悉心享用此禅定之食。这全部为修戒、定及慧三学辅导之道理与次第。
Bhuttabhojanassa pana tassa paricārakehi sayanāropanaṃ viya imassāpi vitakkādīhi upacārajjhānāropanaṃ. Puna tassa pānāgāragamanapaṭibāhanatthaṃ hatthapāduppīḷanakapurisacatukkaṃ viya imassāpi kāmasaññābhimukhagamanapaṭibāhanatthaṃ ārammaṇe cittuppīḷanako nekkhammavitakko. Tassa pādaparimajjakapuriso viya imassāpi ārammaṇe cittānumajjanako vicāro. Tassa tālavaṇṭavātadāyako viya imassāpi cetaso sītalabhāvadāyikā pīti.
对比库的饮食照料，好比给卧处安置床铺；在此亦如以种种观念升起初禅的过程中那样。再者，为了抑止饮食进出，犹如用手足压制人的四肢；在此亦像以欲根知觉为缘而生起意念加以抵制。比作脚趾屈伸者，在这里在所依止境界中以意念沉溺；又如遭头风寒吹拂者，产生心神清凉而欢喜。
Tassa sotānuggahakaro gandhabbapuriso viya imassāpi cittānuggāhakaṃ somanassaṃ. Tassa sayanupagamanena vigatakilamathassa thokaṃ niddupagamanaṃ viya imassāpi upacārajjhānasannissayena vigatanīvaraṇakilamathassa paṭhamajjhānupagamanaṃ.
他如引导耳根的天人，能带领心神至欢喜境界。在此亦如倚赖初禅加持，卧起能消除疲惫，远离烦恼的第一禅境界。
Athassa niddāyitvā vuṭṭhitassa hatthapāduppīḷanāsahanena hatthapāduppīḷakānaṃ santajjanaṃ tesañca apagamanena puna thokaṃ niddupagamanaṃ viya imassāpi paṭhamajjhānato vuṭṭhitassa cittuppīḷakavitakkāsahanena vitakkadosadassanaṃ, vitakkappahānā ca puna avitakkavicāramattadutiyajjhānupagamanaṃ.
之后，他打盹或醒着时，以手足的疲惫不适为缘，感受这些疲累之苦，又以离去疲乏为缘，好比由初禅觉醒的心受烦恼念头苦，亦离除这些心念，进入无念思惟的第二禅境界。
Tato tassa punappunaṃ niddāyitvā vuṭṭhitassa yathāvuttena kamena pādaparimajjanādīnaṃ asahanena paṭipāṭiyā pādaparimajjakādīnaṃ santajjanaṃ, tesaṃ tesañca apagamanena punappunaṃ thokaṃ niddupagamanaṃ viya imassāpi punappunaṃ dutiyādīhi jhānehi vuṭṭhitassa yathāvuttadosānaṃ vicārādīnaṃ asahanena paṭipāṭiyā vicārādidosadassanaṃ. Tesaṃ tesañca pahānā punappunaṃ avitakkaavicāranippītika pahīnasomanassajjhānupagamanaṃ.
然后他反复打盹或清醒时，依因难忍脚趾屈伸等痛苦，律行观于脚趾屈伸苦中，又因离去这些痛苦，反复如打盹般进入，依照次第由第二禅诸禅起，难忍思虑烦恼等苦，修行思虑烦恼念头之离，继而弃却此念头，转入无念思惟的无染乐喜第三禅境界。
Tassa pana sayanā vuṭṭhāya rañño santikaṃ gatassa issariyappatti viya imassāpi pañcamajjhānato vuṭṭhitassa vipassanā maggaṃ upagatassa arahattappatti.
于是他卧起后，来到国王面前接受任命，在此亦如第五禅觉醒时，进入内观解脱道，证得阿拉汉果位。
Tassa pattissariyassa bahūnaṃ janānaṃ avassayabhāvo viya imassāpi arahattappattassa bahūnaṃ avassayabhāvo veditabbo. Ettāvatā hi esa anuttaraṃ puññakkhettaṃ nāma hotīti.
对于这位证得果位者，诸众生都应生恭敬之心。正因为如此，这才是真正无上功德田的名称。
Pañcakanayo niṭṭhito. · 五法门已毕。
Ettāvatā catukkapañcakanayadvayabhedo suddhikanavako nāma pakāsito hoti. Atthato panesa pañcakanaye catukkanayassa paviṭṭhattā jhānapañcako evāti veditabbo.
有四五共两种之别，名为清净力（suddhika），应被明了。义理而言，五种力中四种力已通达者，此为禅五支，应知是也。
Paṭipadācatukkaṃ道四法
§176-180
176-180. Idāni yasmā etaṃ jhānaṃ nāma paṭipadākamena sijjhati, tasmā tassa paṭipadābhedaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha dukkhā paṭipadā assāti dukkhapaṭipadaṃ. Dandhā abhiññā assāti dandhābhiññaṃ. Iti dukkhapaṭipadanti vā dandhābhiññanti vā pathavīkasiṇanti vā tīṇipi jhānasseva nāmāni. Dukkhapaṭipadaṃ khippābhiññantiādīsupi eseva nayo.
176-180. 如今此禅名随修行渐次成就，因而为显现其修行类别之差别，复举何法为由所发起之善等起始。此中有苦行类别，谓之苦行修行；有力解类别，谓之力解修行。如此苦行修行或力解修行，亦或地行禅三种名，专指三禅而已。苦行修行涵盖速发力解等义。
Tattha paṭhamasamannāhārato paṭṭhāya yāva tassa tassa jhānassa upacāraṃ uppajjati tāva pavattā jhānabhāvanā ‘paṭipadā’ti vuccati. Upacārato pana paṭṭhāya yāva appanā tāva pavattā paññā ‘abhiññā’ti vuccati. Sā panesā paṭipadā ekaccassa dukkhā hoti. Nīvaraṇādipaccanīkadhammasamudācāragahanatāya kicchā asukhasevanāti attho. Ekaccassa tadabhāvena sukhā. Abhiññāpi ekaccassa dandhā hoti, mandā, asīghappavatti. Ekaccassa khippā amandā sīghappavatti. Tasmā yo ādito kilese vikkhambhento dukkhena sasaṅkhārena sappayogena kilamanto vikkhambheti , tassa dukkhā paṭipadā nāma hoti. Yo pana vikkhambhitakileso appanāparivāsaṃ vasanto cirena aṅgapātubhāvaṃ pāpuṇāti, tassa dandhābhiññā nāma hoti. Yo khippaṃ aṅgapātubhāvaṃ pāpuṇāti tassa khippābhiññā nāma hoti. Yo kilese vikkhambhento sukhena akilamanto vikkhambheti, tassa sukhā paṭipadā nāma hoti.
其中初持戒心所护乃始，至该三禅各有侵扰产生，此期间所进行之禅修，称为「修行」。至侵扰息灭乃初禅止定成就，此时智慧生，称为「力解」。此五类修行中，仅一类为苦行。所谓苦行，由于贪爱等烦恼发生引起烦厌不乐之苦痛。另有些因烦恼轻微而生之乐。力解亦可能为某种苦行，因其缓慢而迟延。又有迅速力解，生起较快。因此，破除烦恼又生烦恼，若因烦恼作恶即称苦行；若因烦恼消退住安乐称力解；若迅速达安乐则称迅速力解；若断烦恼而安乐流转则称安乐修行。
Tattha yāni sappāyāsappāyāni ca palibodhupacchedādīni pubbakiccāni ca appanākosallāni ca visuddhimagge cittabhāvanāniddese niddiṭṭhāni, tesu yo asappāyasevī hoti, tassa dukkhā paṭipadā dandhā ca abhiññā hoti. Sappāyasevino sukhā paṭipadā khippā ca abhiññā. Yo pana pubbabhāge asappāyaṃ sevitvā aparabhāge sappāyasevī hoti, pubbabhāge vā sappāyaṃ sevitvā aparabhāge asappāyasevī, tassa vomissakatā veditabbā. Tathā palibodhupacchedādikaṃ pubbakiccaṃ asampādetvā bhāvanaṃ anuyuttassa dukkhā paṭipadā hoti, vipariyāyena sukhā. Appanākosallāni pana asampādentassa dandhā abhiññā hoti, sampādentassa khippā.
其中顺逆舒不舒等难易之别，初习之次第，非巧自力之境界，及心生修习所显现之清净境地等，皆所示已。于此中若是逆顺不善者，即是苦行力解修行。顺善者即安乐修行及迅速力解。若于初段逆弃后段顺用，或于初段顺用后段逆弃，应辨其可喜可恶。若不完成前半逆作业，而修行后段顺行，则是苦行，若后段逆作业则为苦行。若不修后段，且今后段顺用，则为迅速力解。
Apica taṇhāavijjāvasena samathavipassanākatādhikāravasena cāpi etāsaṃ pabhedo veditabbo. Taṇhābhibhūtassa hi dukkhā paṭipadā hoti, anabhibhūtassa sukhā. Avijjābhibhūtassa ca dandhā abhiññā hoti, anabhibhūtassa khippā. Yo ca samathe akatādhikāro tassa dukkhā paṭipadā hoti, katādhikārassa sukhā. Yo pana vipassanāya akatādhikāro hoti, tassa dandhā abhiññā hoti, katādhikārassa khippā.
且有由渴欲与无明所支配，止观修行之差别亦应了知。渴欲侵染者即苦行，渴欲不侵染者则安乐。无明侵染者则迟缓力解，不侵染者则为迅速力解。止行未成者为苦行，止行成者为安乐。观行未成者为迟缓力解，已成者为迅速力解。
Kilesindriyavasena cāpi etāsaṃ pabhedo veditabbo. Tibbakilesassa hi mudindriyassa dukkhā paṭipadā hoti dandhā ca abhiññā, tikkhindriyassa pana khippā abhiññā. Mandakilesassa ca mudindriyassa sukhā paṭipadā hoti dandhā ca abhiññā, tikkhindriyassa pana khippā abhiññāti.
由烦恼及根感知力所差别亦当了然。三重烦恼及强慧感知力导致苦行及迟缓力解。三种断趣烦恼及敏慧力则为迅速力解。轻微烦恼及强慧感知力为安乐修行及迟缓力解，断趣烦恼及敏慧感知力为迅速力解。
Iti imāsu paṭipadāabhiññāsu yo puggalo dukkhāya paṭipadāya dandhāya abhiññāya jhānaṃ pāpuṇāti, tassa taṃ jhānaṃ dukkhapaṭipadaṃ dandhābhiññanti vuccati. Sesesupi eseva nayo.
如是，在这些修行通达者中，此人由于为苦之修道而达到禅定，此禅定则被称为苦之修道的禅定。同样的规约亦适用于其他情况。
Tattha ‘tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā’ti (vibha. 799) evaṃ vuttasatiyā vā taṃtaṃjhānanikantiyā vā vikkhambhane paṭipadā, taṃtaṃjhānupacārappattassa appanāya parivāse abhiññā ca veditabbā. Āgamanavasenāpi ca paṭipadā abhiññā hontiyeva. Dukkhapaṭipadañhi dandhābhiññaṃ paṭhamajjhānaṃ patvā pavattaṃ dutiyampi tādisameva hoti. Tatiyacatutthesupi eseva nayo. Yathā ca catukkanaye evaṃ pañcakanayepi paṭipadāvasena catudhā bhedo veditabbo. Iti paṭipadāvasenapi cattāro navakā vuttā honti. Tesu pāṭhato chattiṃsa cittāni, atthato pana pañcakanaye catukkanayassa paviṭṭhattā vīsatimeva bhavantīti.
其文云：『由此所说顺理成章的正念乃为正见的基础』，这段话说明，由于正念的保持，四种禅中的各段修道得以展开，其所依靠的是禅定的安住与随顺，这种禅定必须明了观察。依照《阿含经》来说，修道中的通达状态亦是如此。诸如苦之修道的第一禅通达达成后，进而第二禅亦以同理发生。第三、第四禅亦循此规律。这大约等于四种通达构成的整体修道规矩。又，五种通达亦遵循类似四种通达的修道序列。由此可知，具有修道通达的有四种与九种，依分别取意说，三十六种心相及意义中的五种通达即为其中之二十种。
Paṭipadācatukkaṃ. · 道四法。
Ārammaṇacatukkaṃ所缘四法
§181
181. Idāni yasmā etaṃ jhānaṃ nāma yathā paṭipadābhedena evaṃ ārammaṇabhedenāpi catubbidhaṃ hoti. Tasmāssa taṃ pabhedaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha parittaṃ parittārammaṇantiādīsu yaṃ appaguṇaṃ hoti, uparijjhānassa paccayo bhavituṃ na sakkoti, idaṃ parittaṃ nāma. Yaṃ pana avaḍḍhite suppamatte vā sarāvamatte vā ārammaṇe pavattaṃ, taṃ parittaṃ ārammaṇaṃ assāti parittārammaṇaṃ. Yaṃ paguṇaṃ subhāvitaṃ uparijjhānassa paccayo bhavituṃ sakkoti, idaṃ appamāṇaṃ nāma. Yaṃ vipule ārammaṇe pavattaṃ taṃ vuḍḍhippamāṇattā appamāṇaṃ ārammaṇaṃ assāti appamāṇārammaṇaṃ. Vuttalakkhaṇavomissakatāya pana vomissakanayo veditabbo. Iti ārammaṇavasenapi cattāro navakā vuttā honti. Cittagaṇanāpettha purimasadisā evāti.
第181节。是以，这禅定名为禅定，因其修道阶别与依据对象皆成四种。故此，为表明其阶别，可再问何等诸法为善起等？所谓次第之卑者，即五种修习对象中为不善法者，不能成为放逸之因，此即所谓卑故。所谓次第之上者，为普遍或特殊之修习对象，能成为放逸之因者，此被称为不等故。能成为专精之因，且得安住者，称为无量故。由盛大之修习对象所起者，称为无量修习对象。为明其称谓差别，应知有五种次第修习对象。于是依修习对象，划分为四、九两种界别。像前所说者，现在应知即是此意。
Ārammaṇacatukkaṃ. · 所缘四法。
Ārammaṇapaṭipadāmissakaṃ所缘与道次第混合
§186
186. Idāni ārammaṇapaṭipadāmissakaṃ soḷasakkhattukanayaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha paṭhamanaye vuttajjhānaṃ dukkhapaṭipadattā dandhābhiññattā parittattā parittārammaṇattāti catūhi kāraṇehi hīnaṃ, soḷasamanaye vuttajjhānaṃ sukhapaṭipadattā khippābhiññattā appamāṇattā appamāṇārammaṇattāti catūhi kāraṇehi paṇītaṃ. Sesesu cuddasasu ekena dvīhi tīhi ca kāraṇehi hīnappaṇītatā veditabbā.
第186节。关于修习对象的分类，应稽显十六种次第修习对象中何等诸法为善起等。其初十种次第，被称为苦之行者禅定，因其为不善故，称为卑故，属于不等修习对象。十六种次第中的八种次第，被称为乐之行者禅定，因其迅速成就，被称为无量故，属于无量修习对象。余下十三种次第，以一据二或三因子，分辨其卑与无量的差别。
Kasmā panāyaṃ nayo desitoti? Jhānuppattikāraṇattā. Sammāsambuddhena hi pathavīkasiṇe suddhikajjhānaṃ catukkanayavasena pañcakanayavasena ca dassitaṃ; tathā suddhikapaṭipadā, tathā suddhikārammaṇaṃ. Tattha yā devatā pathavīkasiṇe suddhikajjhānaṃ catukkanayavasena desiyamānaṃ bujjhituṃ sakkonti, tāsaṃ sappāyavasena suddhikajjhāne catukkanayo desito. Yā pañcakanayavasena desiyamānaṃ bujjhituṃ sakkonti, tāsaṃ sappāyavasena pañcakanayo. Yā suddhikapaṭipadāya , suddhikārammaṇe catukkanayavasena desiyamānaṃ bujjhituṃ sakkonti, tāsaṃ sappāyavasena suddhikapaṭipadāya suddhikārammaṇe catukkanayo desito. Yā pañcakanayavasena desiyamānaṃ bujjhituṃ sakkonti tāsaṃ sappāyavasena pañcakanayo. Iti heṭṭhā puggalajjhāsayavasena desanā katā.
何以称此说法？因禅定之成就原因。正自觉者曾于地界静慧禅中，以四种及五种次第展现了纯净禅定，故得称为纯净修道、纯净修习对象。若有诸天能于地界静慧禅的四种次第者，得以智慧而领解，则其禅定为纯净禅定之四圣果次第。若为五种次第者，亦得领解，则称为五圣果次第。能于纯净修道、纯净修习对象的四种次第中领解者，谓之纯净修道、纯净修习对象之四圣果次第。若为五种，则谓之五圣果次第。如此，以个人意向次第为标准宣说。
Desanāvilāsappatto cesa pabhinnapaṭisambhido dasabalacatuvesārajjavisadañāṇo dhammānaṃ yāthāvasarasalakkhaṇassa suppaṭividdhattā dhammapaññattikusalatāya yo yo nayo labbhati tassa tassa vasena desanaṃ niyametuṃ sakkoti, tasmā imāya desanāvilāsappattiyāpi tena esā pathavīkasiṇe suddhikacatukkanayādivasena desanā katā.
因宣说之趣味满足，具备种种互异之义谛，十二种神通威力并具高洁明达之智慧，能贯通佛教教法之妙义及条款之善巧者，得一切次第之受用，亦能凭此统摄宣说之法。故于此趣味满足中，亦依前述地界静慧、纯净四或五次第方法展开宣说。
Yasmā pana ye keci jhānaṃ uppādenti nāma na te ārammaṇapaṭipadāhi vinā uppādetuṃ sakkonti, tasmā niyamato jhānuppattikāraṇattā ayaṃ soḷasakkhattukanayo kathito.
因为确实有些人获得禅定，是由于相缘修习而生起的，但他们若无对所缘对象的修持，便无法生起禅定。因此依据这禅定生起的规律，此处共说十六种禅定的分类。
Ettāvatā suddhikanavako, cattāro paṭipadānavakā, cattāro ārammaṇanavakā, ime ca soḷasa navakāti pañcavīsati navakā kathitā honti. Tattha ekekasmiṃ navake catukkapañcakavasena dve dve nayāti paññāsa nayā. Tattha ‘‘pañcavīsatiyā catukkanayesu sataṃ, pañcakanayesu pañcavīsasata’’nti pāṭhato pañcavīsādhikāni dve jhānacittasatāni honti. Pañcakanaye pana catukkanayassa paviṭṭhattā atthato pañcavīsādhikameva cittasataṃ hoti. Yāni cetāni pāṭhe pañcavīsādhikāni dve cittasatāni tesu ekekassa niddese dhammavavatthānādayo tayo tayo mahāvārā honti. Te pana tattha tattha nayamattameva dassetvā saṃkhittāti.
现仅说清净禅定种类，分别有四种修习方法的禅定，四种所缘对象的禅定，这些合计共十六种禅定。总计二十五个禅定种类。每种共有四十五个分项，其中四十个和五十个两两相接，合计五十个条目。据经文：“在四十五个条目中，佛心禅定的数量有一百；在二十五个条目中，有一百二十五。”意即五十五个条目当中，心禅定为一百个。此处所列的禅定在经文中分别有完整的教理说明，其规模规模各异，但皆依照梗概逐一表达而不赘述。
Pathavīkasiṇaṃ. · 地遍。
§203
203. Idāni yasmā āpokasiṇādīsupi etāni jhānāni uppajjanti, tasmā tesaṃ dassanatthaṃ puna katame dhammā kusalātiādi āraddhaṃ. Tesu sabbo pāḷinayo ca atthavibhāvanā ca cittagaṇanā ca vārasaṅkhepo ca pathavīkasiṇe vuttanayeneva veditabbo. Bhāvanānayo pana kasiṇaparikammaṃ ādiṃ katvā sabbo visuddhimagge (visuddhi 1.91 ādayo) pakāsitoyeva. Mahāsakuludāyisutte pana dasakasiṇāni (ma. ni. 2.250) vuttāni. Tesu viññāṇakasiṇaṃ ākāse pavattitamahaggataviññāṇampi tattha parikammaṃ katvā nibbattā viññāṇañcāyatanasamāpattipi hotīti sabbappakārena āruppadesanameva bhajati, tasmā imasmiṃ ṭhāne na kathitaṃ.
如今既然这些禅定诸如光明相缘禅等对境皆会生起，那么为了阐释它们及其修习的善法等所有项，应观察所有经文中对禅修方法、禅定发生及心数计算、规律总结等内容的详细论述。起始于光明相缘的修行，乃通往净化之道的全貌揭示。于大萨拘罗长老讲述经中，曾列举十光明相缘（十种光明禅）。其中如识光明，即运作于虚空的无形识之光明禅，经完全修持后，能生起入识处的禅定。故此此处不详说。
Ākāsakasiṇanti pana kasiṇugghāṭimamākāsampi, taṃ ārammaṇaṃ katvā pavattakkhandhāpi, bhitticchiddādīsu aññatarasmiṃ gahetabbanimittaparicchedākāsampi, taṃ ārammaṇaṃ katvā uppannaṃ catukkapañcakajjhānampi vuccati. Tattha purimanayo āruppadesanaṃ bhajati, pacchimanayo rūpāvacaradesanaṃ. Iti missakattā imaṃ rūpāvacaradesanaṃ na āruḷhaṃ. Paricchedākāse nibbattajjhānaṃ pana rūpūpapattiyā maggo hoti tasmā taṃ gahetabbaṃ. Tasmiṃ pana catukkapañcakajjhānameva uppajjati, arūpajjhānaṃ nuppajjati. Kasmā? Kasiṇugghāṭanassa alābhato. Tañhi punappunaṃ ugghāṭiyamānampi ākāsameva hotīti na tattha kasiṇugghāṭanaṃ labbhati, tasmā tatthuppannaṃ jhānaṃ diṭṭhadhammasukhavihārāya saṃvattati, abhiññāpādakaṃ hoti, vipassanāpādakaṃ hoti, nirodhapādakaṃ na hoti. Anupubbanirodho panettha yāva pañcamajjhānā labbhati vaṭṭapādakaṃ hotiyeva. Yathā cetaṃ evaṃ purimakasiṇesu uppannaṃ jhānampi. Nirodhapādakabhāvo panettha viseso. Sesamettha ākāsakasiṇe yaṃ vattabbaṃ siyā taṃ sabbaṃ visuddhimagge (visuddhi. 1.98-99) vuttameva.
所谓虚空光明相缘，即以光明遮蔽虚空，修此相缘后，在分段虚空如有墙垣断裂处等特定空隙作庄严境界，此即称作四禅五禅。前者属无色境禅定，后者属色境禅定。因误会故将此色境禅定视为非无色禅。应知在虚空因相缘障碍而产生的禅中，在此特定空隙所生的禅乃色境禅，非无色禅，为何？因未得光明相缘之缘故。反复开启光明相缘，虽乃虚空，却不是真正光明相缘。故所生禅定多适于现观法乐住，为直证者、观照者，然不具止灭作用。但此处非尽灭，是至于第五禅为止的循环住而非止灭住。其理如同其他前述光明相缘及所生禅定。此处所言具止灭作用，则为特例。综上，于虚空光明相缘应依《净道论》所述加以理解。
‘Ekopi hutvā bahudhā hotī’tiādinayaṃ (dī. ni. 1.239; paṭi. ma. 1.102) pana vikubbanaṃ icchantena purimesu aṭṭhasu kasiṇesu aṭṭha samāpattiyo nibbattetvā kasiṇānulomato kasiṇapaṭilomato, kasiṇānulomapaṭilomato; jhānānulomato, jhānapaṭilomato, jhānānulomapaṭilomato; jhānukkantikato, kasiṇukkantikato, jhānakasiṇukkantikato; aṅgasaṅkantikato, ārammaṇasaṅkantikato, aṅgārammaṇasaṅkantikato; aṅgavavatthānato, ārammaṇavavatthānatoti imehi cuddasahākārehi cittaṃ paridametabbaṃ. Tesaṃ vitthārakathā visuddhimagge (visuddhi. 2.365-366) vuttāyeva.
“既独处而有多种样态”等语，指为了解说禅定变化，在前述八光明相缘中，详列八种不同禅定模式的消长转换，依次为光明相缘顺行逆行、逆行顺行，禅定顺行逆行，逆行顺行，禅定起伏，光明起伏，禅定光明起伏，七种相续感受，及光明对象感受，光明对象体感受等共十三种范畴。对此有详尽阐释于《净道论》第二卷三百六十五页至三百六十六页。
Evaṃ pana cuddasahākārehi cittaṃ aparidametvā, pubbe abhāvitabhāvano ādikammiko yogāvacaro iddhivikubbanaṃ sampādessatīti netaṃ ṭhānaṃ vijjati. Ādikammikassa hi kasiṇaparikammampi bhāro; satesu sahassesu vā ekova sakkoti. Katakasiṇaparikammassa nimittuppādanaṃ bhāro; satesu sahassesu vā ekova sakkoti. Uppanne nimitte taṃ vaḍḍhetvā appanādhigamo bhāro, satesu sahassesu vā ekova sakkoti. Adhigatappanassa cuddasahākārehi cittaparidamanaṃ bhāro; satesu sahassesu vā ekova sakkoti. Cuddasahākārehi paridamitacittassāpi iddhivikubbanaṃ nāma bhāro, satesu sahassesu vā ekova sakkoti. Vikubbanappattassāpi khippanisantibhāvo nāma bhāro; satesu sahassesu vā ekova khippanisanti hoti. Therambatthale mahārohanaguttattherassa gilānupaṭṭhānaṃ āgatesu tiṃsamattesu iddhimantasahassesu upasampadāya aṭṭhavassiko rakkhitatthero viya. Sabbaṃ vatthu visuddhimagge (visuddhi. 2.367) vitthāritamevāti.
经由这十三种范畴对心的调摄若未完成，先前未开发之潜力等尚存，精进实修便能成就变异力等特殊能力。初学者专注于光明相缘的修习，亦仅有少数中的一项能成功。无论初学光明相缘修行，习得相缘生成，或成就禅定，抑或对心的调伏，皆如是。经由十三范畴恰当调摄心力，变异力现起，成功速度亦随之提升。其况如长老大师之禅定及持病期间，修行三旬，亦曾成就妙用，堪若尊者护持。此一切，详见《净道论》第二卷三百六十七页之详述。
Kasiṇakathā. · 遍之论。
Abhibhāyatanakathā胜处之论
§204
204. Evaṃ aṭṭhasu kasiṇesu rūpāvacarakusalaṃ niddisitvā, idāni yasmā samānepi ārammaṇe bhāvanāya asamānaṃ imesu aṭṭhasu kasiṇesu aññampi abhibhāyatanasaṅkhātaṃ rūpāvacarakusalaṃ pavattati, tasmā taṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha ajjhattaṃ arūpasaññīti alābhitāya vā anatthikatāya vā ajjhattarūpe parikammasaññāvirahito. Bahiddhā rūpāni passatīti bahiddhā aṭṭhasu kasiṇesu kataparikammatāya parikammavasena ceva appanāvasena ca tāni bahiddhā aṭṭhasu kasiṇesu rūpāni passati. Parittānīti avaḍḍhitāni. Tāni abhibhuyyāti yathā nāma sampannagahaṇiko kaṭacchumattaṃ bhattaṃ labhitvā ‘kiṃ ettha bhuñjitabbaṃ atthī’ti saṅkaḍḍhitvā ekakabaḷameva karoti, evameva ñāṇuttariko puggalo visadañāṇo ‘kimettha parittake ārammaṇe samāpajjitabbaṃ atthi, nāyaṃ mama bhāro’ti tāni rūpāni abhibhavitvā samāpajjati. Saha nimittuppādenevettha appanaṃ nibbattetīti attho. Jānāmi passāmīti iminā panassa pubbabhāgo kathito. Āgamaṭṭhakathāsu pana vuttaṃ – imināssa pana ābhogo kathito. So ca kho samāpattito vuṭṭhitassa, na antosamāpattiyanti (a. ni. aṭṭha. 3.8.65).
204. 如此，八种遍净相的色法善巧已经被阐明之后，如今即使在同样的对象上，对于修习来说，不同的八种遍净相色法中还会出现他种称为境界遍净色法的善巧发生。因此，为了再观察此事，须从「何种法为善」等起始内容展开。在此，内缘无色观是指未得无色，或者因无益而无取，无内缘色界的现象。外缘则为目睹色境者，即在八种遍净相中，以所造作的行为和安住的功用，外缘乃目睹八种遍净相的色境。Parittā 指的是放大的部分。Abhibhuyyāti 比喻为就像一个有才干的仆人，获得一斗份的米，心想“在此该如何食用”，经反复思量只用一只手掌。因此知识胜者、智慧明朗者，在明辨之离境对象的缘起中，洞知“在此放大缘起竟须如何观照”，没有负担地掌握这些色境，进而进入禅定状态。此处因出现标记而使安住达成（appana）——意思即是如此。这前半段释义，我已前述。经论中也说：对此前半部分曾有所述。那是入定已成，非入内定也（『增支部义疏』第三章第八节第65经） 。
Appamāṇānīti vaḍḍhitappamāṇāni. Abhibhuyyāti ettha pana yathā mahagghaso puriso ekaṃ bhattavaḍḍhitakaṃ labhitvā ‘aññāpi hotu ‘kimesā mayhaṃ karissatī’ti taṃ na mahantato passati, evameva ñāṇuttaro puggalo visadaññāṇo ‘kimettha samāpajjitabbaṃ, na idaṃ appamāṇaṃ, na mayhaṃ cittekaggatākaraṇe bhāro atthī’ti tāni abhibhavitvā samāpajjati. Saha nimittuppādenevettha appanaṃ nibbattetīti attho.
Appamāṇā 即放大的量度。Abhibhuyyāti 此处比喻为一大户农人得一份放大米食，他心想“是否另有他物呢？此量非大”，即未以大度量识破，因而不觉为大。同样地，知识胜者、智慧透彻者洞知“于此该进入何等境界，非此无限量，非我所独负担”，掌握这些色境，由此入禅。此处因出现标记而使安住达成——意谓如此。
Parittaṃ parittārammaṇaṃ appamāṇaṃ parittārammaṇanti idha parittānīti āgatattā appamāṇārammaṇatā na gahitā, parato appamāṇānīti āgatattā parittārammaṇatā. Aṭṭhakathāyaṃ pana vuttaṃ – ‘imasmiṃ ṭhāne cattāri cattāri ārammaṇāni aggahetvā dve dveva gahitāni . Kiṃ kāraṇā? Catūsu hi gahitesu desanā soḷasakkhattukā hoti, satthārā ca heṭṭhā soḷasakkhattukā desanā kilañjamhi tile pattharantena viya vitthārato kathitā. Tassa imasmiṃ ṭhāne aṭṭhakkhattukaṃ desanaṃ kātuṃ ajjhāsayo. Tasmā dve dveyeva gahitānīti veditabbānīti.
Paritta 指放大的，parittārammaṇa 为放大缘起，appamāṇa 为无限量，parittārammaṇa 即为放大缘起。这里“放大”指前缘的放大量未达成，从后缘讲则为无限量缘起。《释经》有说：“在此处，四种四种缘起合取，分为二二各二。如之于合取之因，讲四倍十六。”又说：“师宣讲处，用箭头三角扩散形象详细说明。”所以内意为此处讲四缘起而置十六格。因而成二二合取，须如此理解。
Suvaṇṇadubbaṇṇānīti parisuddhāparisuddhavaṇṇāni. Parisuddhāni hi nīlādīni suvaṇṇāni, aparisuddhāni ca dubbaṇṇānīti idha adhippetāni. Āgamaṭṭhakathāsu pana ‘suvaṇṇāni vā hontu dubbaṇṇāni vā, parittaappamāṇavaseneva imāni abhibhāyatanāni desitānī’ti (a. ni. aṭṭha. 3.8.65) vuttaṃ. Imesu pana catūsu parittaṃ vitakkacaritavasena āgataṃ, appamāṇaṃ mohacaritavasena, suvaṇṇaṃ dosacaritavasena, dubbaṇṇaṃ rāgacaritavasena. Etesañhi etāni sappāyāni. Sā ca tesaṃ sappāyatā vitthārato visuddhimagge (visuddhi. 1.43) cariyaniddese vuttā.
Suvaṇṇadubbaṇṇā 即纯净色与不净色。纯净为青色等，非纯净为不净。此为被覆盖的事物。『增支部义疏』中说：“纯净色或不净色，皆以放大无限缘起作为诠释。”这里，四者中，放大对应意念行为，无限对应无明行为，纯净对应瞋恚行为，不净对应贪爱行为。以上构成五根马药，也叫五恶境。此等五恶境其清净路径在《清净道论》中详细论述。
Kasmā pana, yathā suttante ‘‘ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittānī’’tiādi (dī. ni. 2.173; ma. ni. 2.249; a. ni. 8.65) vuttaṃ, evaṃ avatvā idha catūsupi abhibhāyatanesu ajjhattaṃ arūpasaññitāva vuttāti? Ajjhattarūpānaṃ anabhibhavanīyato. Tattha vā hi idha vā bahiddhārūpāneva abhibhavitabbāni, tasmā tāni niyamato vattabbānīti tatrapi idhapi vuttāni. Ajjhattaṃ arūpasaññīti idaṃ pana satthu desanāvilāsamattameva. Ayaṃ tāva catūsu abhibhāyatanesu apubbapadavaṇṇanā. Suddhikanayapaṭipadābhedo panettha pathavīkasiṇe vuttanayeneva ekekasmiṃ abhibhāyatane veditabbo. Kevalañcettha ārammaṇacatukkaṃ ārammaṇadukaṃ hoti, soḷasakkhattukañca aṭṭhakkhattukaṃ. Sesaṃ tādisameva. Evamettha ekekasmiṃ abhibhāyatane eko suddhikanavako, cattāro paṭipadānavakā, dve ārammaṇanavakā, ārammaṇapaṭipadāmissake aṭṭha navakāti pannarasa navakāti catūsupi abhibhāyatanesu samasaṭṭhi navakā veditabbā.
为何经典中有言“内缘无色得者，独自目睹众色放大”，等语，这里却说四种遍净相中内缘为无色观呢？此是因为不可由内缘色观得见。且此处理应是以外缘色为对象，因而外缘色必被制约。故此，讲内缘无色乃为教授之方便说。在此为初步解说遍净法。清净根本修行法分类，应依前述土地清净观法之说辨别各个遍净境界。仅此处为四缘起大集，则有16格，合取16、8、8，以上合计58格应辨识之。
§246
246. Pañcamaabhibhāyatanādīsu nīlānīti sabbasaṅgāhikavasena vuttaṃ. Nīlavaṇṇānīti vaṇṇavasena, nīlanidassanānīti nidassanavasena, apaññāyamānavivarāni, asambhinnavaṇṇāni, ekanīlāneva hutvā dissantīti vuttaṃ hoti. Nīlanibhāsānīti idaṃ pana obhāsanavasena vuttaṃ; nīlobhāsāni nīlappabhāyuttānīti attho. Etena nesaṃ suvisuddhataṃ dasseti. Suvisuddhavaṇṇavasena hi imāni cattāri abhibhāyatanāni vuttāni. Pītānītiādīsupi imināva nayena attho veditabbo. Nīlakasiṇaṃ uggaṇhanto nīlasmiṃ nimittaṃ gaṇhāti. Pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vātiādikaṃ panettha kasiṇakaraṇañca parikammañca appanāvidhānañca sabbaṃ visuddhimagge (visuddhi. 1.93 ādayo) vitthārato vuttameva. Yathā ca pathavīkasiṇe evamettha ekekasmiṃ abhibhāyatane pañcavīsati pañcavīsati navakā veditabbā.
246. 关于第五遍净相中蓝色，乃是因普遍通用观念而说。蓝色是颜色名称，蓝色境象用“显现”说明，意指不是明白可见，乃不连贯的色，呈现一蓝色即得显现。蓝色光辉指的是形态现象的显现，蓝色即由此得生。由此说明其清净程度。纯净色之四境皆已述。黄色等亦如此用此法推知其义。获得蓝遍净相时，即执持蓝色相为标记。缨现于花、木、色质、风动等境。遍净境界的制作与安住方法，皆依《清净道论》详述。正如土地遍净法一样，每个遍净境界应辨识为二十五至二十五个属性格。
Abhibhāyatanakathā. · 胜处论。
Vimokkhakathā解脱论
§248
248. Idāni yasmā idaṃ rūpāvacarakusalaṃ nāma na kevalaṃ ārammaṇasaṅkhātānaṃ āyatanānaṃ abhibhavanato abhibhāyatanavaseneva uppajjati, atha kho vimokkhavasenapi uppajjati, tasmā tampi nayaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ.
现在由于这所谓色行善法，不仅仅由所有所缘所摄境的境界而生起，乃至从解脱的所在也会产生，因此这里也用以说明什么法称为善法等，故此此法已被提起以加说明。
Kenaṭṭhena pana vimokkho veditabboti? Adhimuccanaṭṭhena. Ko ayaṃ adhimuccanaṭṭho nāma? Paccanīkadhammehi ca suṭṭhu vimuccanaṭṭho, ārammaṇe ca abhirativasena suṭṭhu vimuccanaṭṭho . Pituaṅke vissaṭṭhaaṅgapaccaṅgassa dārakassa sayanaṃ viya aniggahitabhāvena nirāsaṅkatāya ārammaṇe pavattīti vuttaṃ hoti. Evaṃlakkhaṇañhi vimokkhabhāvappattaṃ rūpāvacarakusalaṃ dassetuṃ ayaṃ nayo āraddho.
那么何以由解脱而应知呢？因其是究竟断除。所谓究竟断除者为何？即是彻底从因缘法中获得正确解脱、且从所缘境无所滞碍的正确解脱。譬如像父母病重卧床不便，儿童需安稳睡眠，故色境应顺乎无碍而流转。此正是由断除性质生起的色行善法得以显现，故此理路已被引出以加显明。
Tattha rūpīti ajjhattaṃ kesādīsu uppāditaṃ rūpajjhānaṃ rūpaṃ, tadassatthīti rūpī. Ajjhattañhi nīlaparikammaṃ karonto kese vā pitte vā akkhitārakāya vā karoti. Pītaparikammaṃ karonto mede vā chaviyā vā akkhīnaṃ pītaṭṭhāne vā karoti. Lohitaparikammaṃ karonto maṃse vā lohite vā jivhāya vā hatthatalapādatalesu vā akkhīnaṃ rattaṭṭhāne vā karoti. Odātaparikammaṃ karonto aṭṭhimhi vā dante vā nakhe vā akkhīnaṃ setaṭṭhāne vā karoti. Evaṃ parikammaṃ katvā uppannajjhānasamaṅginaṃ sandhāyetaṃ vuttaṃ. Rūpāni passatīti bahiddhāpi nīlakasiṇādirūpāni jhānacakkhunā passati. Iminā ajjhattabahiddhāvatthukesu kasiṇesu jhānapaṭilābho dassito.
此处“色”者，指内在由发毛等所生色禅，是色之本义。内在色即指修头发、皮肤、眼珠等部分。修头发时作用于头发、皮肤或眼角所形成黄色区域；修皮肤时作用于脂肪、脸颊、眼球黄色处；修血色时作用于肉体、血液、舌及手掌、足底的红色处；修骨色时作用于骨、牙、指甲及眼球白色处。诸如此类修习后，禅那境界由此而生。外在亦能见到诸如蓝色光芒等色相，乃用禅目而观察。由此内外诸色光明，禅的获得便得以显现。
Ajjhattaṃarūpasaññīti ajjhattaṃ na rūpasaññī. Attano kesādīsu anuppāditarūpāvacarajjhānoti attho. Iminā bahiddhā parikammaṃ katvā bahiddhāva paṭiladdhajjhānatā dassitā.
所谓内非色正见，是指内心不执着于有形色相。意指未起于自身头发等未成形色的色行禅。由此内外皆修习禅定，显现出由禅获得的实相。
Subhanti iminā suvisuddhesu nīlādīsu vaṇṇakasiṇesu jhānāni dassitāni. Tattha kiñcāpi antoappanāya ‘subha’nti ābhogo natthi, yo pana suvisuddhaṃ subhakasiṇaṃ ārammaṇaṃ katvā viharati, so yasmā ‘subha’nti…pe… paṭhamaṃ jhānaṃ upasampajja viharati, tathā dutiyādīni, tasmā evaṃ desanā katā. Paṭisambhidāmagge pana ‘‘kathaṃ subhantveva adhimutto hotīti vimokkho? Idha bhikkhu mettāsahagatena cetasā ekaṃ disaṃ…pe… viharati, mettāya bhāvitattā sattā appaṭikūlā honti; karuṇā… muditā… upekkhāsahagatena cetasā ekaṃ disaṃ…pe… viharati, upekkhāya bhāvitattā sattā appaṭikūlā honti, evaṃ subhantveva adhimutto hotī’’ti vimokkhoti (paṭi. ma. 1.212) vuttaṃ. Idha pana upari pāḷiyaṃyeva brahmavihārānaṃ āgatattā taṃ nayaṃ paṭikkhipitvā sunīlakasupītakasulohitakasuodātakaparisuddhanīlakaparisuddhapītakaparisuddhalohitakaparisuddhaodātakavaseneva subhavimokkho anuññāto. Iti kasiṇanti vā abhibhāyatananti vā vimokkhoti vā rūpāvacarajjhānameva . Tañhi ārammaṇassa sakalaṭṭhena kasiṇaṃ nāma, ārammaṇaṃ abhibhavanaṭṭhena abhibhāyatanaṃ nāma, ārammaṇe adhimuccanaṭṭhena paccanīkadhammehi ca vimuccanaṭṭhena vimokkho nāmāti vuttaṃ. Tattha kasiṇadesanā abhidhammavasena, itarā pana suttantadesanāvasena vuttāti veditabbā. Ayamettha apubbapadavaṇṇanā. Ekekasmiṃ pana vimokkhe pathavīkasiṇe viya pañcavīsati pañcavīsatīti katvā pañcasattati navakā veditabbā.
清净的蓝色等色光禅由此得以呈显。在此没有任何外缘被摄入，是称为“清净”，指以清净禅光入门修习者。其因缘是于此清净色光所起初入一禅得住，继而二禅及后续禅也依此依止，故如此说教。经藏中也说：“清净是何而成？即由比库以充满慈心的心意专注一方……以慈心增长众生无敌；以悲心、喜心、舍心同理……由此清净得离。”这是解脱的意思（《巴提摩卡》等，三藏注疏卷一，第212页）。此上诸所谓“巴利语”中如梵行禅修有到此理说者，应摒弃，唯此安详色清净禅修理路为正。如此所谓光明禅定或境界之名，或由所缘处之名，或由断除之名建立。所缘处之整体名为光明境，内心对所缘境的断除名为解脱。这里是初步说明。单说某一解脱如地光禅似有二十五或五十种说法，须知当分别视之。
Vimokkhakathā. · 解脱论。
Brahmavihārakathā梵住论
§251
251. Idāni mettādibrahmavihāravasena pavattamānaṃ rūpāvacarakusalaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha mettāsahagatanti mettāya samannāgataṃ. Parato karuṇāsahagatādīsupi eseva nayo. Yena panesa vidhānena paṭipanno mettādisahagatāni jhānāni upasampajja viharati, taṃ mettādīnaṃ bhāvanāvidhānaṃ sabbaṃ visuddhimagge (visuddhi. 1.240) vitthāritameva. Avasesāya pāḷiyā attho pathavīkasiṇe vuttanayeneva veditabbo.
现在为通过慈等梵行禅显示色行善法，再次说明何为善法等。此所谓“慈入心者”，即具有慈心所摄，继之以悲心等同理，其理路相同。以某种法门修行慈等具入心禅定者，此慈等修习境界之全部法门，详述于《净道论》（净道一卷第240页）。最终含义，按照地光禅法中所述应当理解。
Kevalañhi pathavīkasiṇe pañcavīsati navakā, idha purimāsu tīsu tikacatukkajjhānikavasena pañcavīsati sattakā, upekkhāya catutthajjhānavasena pañcavīsati ekakā, karuṇāmuditāsu ca chandādīhi catūhi saddhiṃ karuṇāmuditāti imepi yevāpanakā labbhanti. Dukkhapaṭipadādibhāvo cettha mettāya tāva byāpādavikkhambhanavasena, karuṇāya vihiṃsāvikkhambhanavasena, muditāya arativikkhambhanavasena, upekkhāya rāgapaṭighavikkhambhanavasena veditabbo. Parittārammaṇatā pana nabahusattārammaṇavasena; appamāṇārammaṇatā bahusattārammaṇavasena hotīti ayaṃ viseso. Sesaṃ tādisameva.
完全的土地禅定有二十五种九重相，在早期经典中以三三四禅定分为二十五七重。以第四禅定的舍弃平等之心（二十五种之一）为中道，以不动心的第四禅定为二十五之一。慈、悲、喜、舍四无量心共同修习时便得此种。苦法的本相在此观慈为破除嗔恨，悲为破除杀害，喜为破除厌恶，舍为破除贪恚。护持微妙难为多数护持；无量护持是多数护持，此即其特别之处。其余亦如是。
Evaṃ tāva pāḷivaseneva –
如此就是巴利语原文所说者——
Brahmuttamena kathite, brahmavihāre ime iti viditvā;
在称为梵天禅座的梵天境界中，即以此义而知晓；
Bhiyyo etesu ayaṃ, pakiṇṇakakathāpi viññeyyā.
于这些之上，更有许多细微释义可供识别理解。
Etāsu hi mettākaruṇāmuditāupekkhāsu atthato tāva mejjatīti mettā, siniyhatīti attho. Mitte vā bhavā, mittassa vā esā pavattatīpi mettā. Paradukkhe sati sādhūnaṃ hadayakampanaṃ karotīti karuṇā. Kiṇāti vā paradukkhaṃ hiṃsati vināsetīti karuṇā. Kirīyati vā dukkhitesu pharaṇavasena pasāriyatīti karuṇā. Modanti tāya taṃsamaṅgino, sayaṃ vā modati, modanamattameva vā tanti muditā. ‘Averā hontū’tiādibyāpārappahānena majjhattabhāvūpagamanena ca upekkhatīti upekkhā.
于此慈悲喜舍四无量心之中，字面上仅有慈者俊明——慈的意思是温柔。对朋友护念、对友人发生此愿也称慈。觉察他人痛苦时，为善者生心震动名为悲。意即因他者痛苦而予以伤害消除，此称悲。用洒布法布施给苦者、弘扬布施，即是喜。喜以自身欢喜为度，亦有此般喜之意义。摒弃彼此对立之心等各种意念，以中庸之心修行者即为舍。
Lakkhaṇādito panettha hitākārappavattilakkhaṇā ‘mettā’, hitūpasaṃhārarasā, āghātavinayapaccupaṭṭhānā, sattānaṃ manāpabhāvadassanapadaṭṭhānā. Byāpādūpasamo etissā sampatti, sinehasambhavo vipatti. Dukkhāpanayanākārappavattilakkhaṇā ‘karuṇā’, paradukkhāsahanarasā, avihiṃsāpaccupaṭṭhānā , dukkhābhibhūtānaṃ anāthabhāvadassanapadaṭṭhānā. Vihiṃsūpasamo tassā sampatti, sokasambhavo vipatti. Sattesu pamodanalakkhaṇā ‘muditā’, anissāyanarasā, arativighātapaccupaṭṭhānā, sattānaṃ sampattidassanapadaṭṭhānā. Arativūpasamo tassā sampatti, pahāsasambhavo vipatti. Sattesu majjhattākārappavattilakkhaṇā ‘upekkhā’, sattesu samabhāvadassanarasā, paṭighānunayavūpasamapaccupaṭṭhānā, ‘‘kammassakā sattā, te kassa ruciyā sukhitā vā bhavissanti, dukkhato vā muccissanti, pattasampattito vā na parihāyissantī’’ti? Evaṃ pavattakammassakatādassanapadaṭṭhānā. Paṭighānunayavūpasamo tassā sampatti, gehassitāya aññāṇupekkhāya sambhavo vipatti.
慈心之相及利益在此处显现：慈心为利益归宗，化解攻击，致力护持。乃有对众生欢喜、悦意之现象。嗔恨止息则此得成，生喜相则消退不和。悲心表其本质苦，悲心摧破痛苦，护持不伤害悲痛已久之众生。悲心止息则悲消亡，悲苦之心则生。喜心之相注重众生快乐，喜心为消除厌恶之因，护持众生得成之表现。喜心止息则失落，喜之消逝。舍心之相现为平等心，善于观众生共处，减轻对立烦恼。设若行为者众，其所爱心者皆得安乐，苦者亦蒙解脱，果报、生灭之事不为其所夺，此为行为平等心的本质。减少烦恼则舍心成就，舍心的晚成则导致冷漠漠视众生。
Catunnampi panetesaṃ brahmavihārānaṃ vipassanāsukhañceva bhavasampatti ca sādhāraṇappayojanaṃ, byāpādādipaṭighāto āveṇikaṃ. Byāpādapaṭighātappayojanā hettha mettā, vihiṃsāaratirāgapaṭighātappayojanā itarā. Vuttampi cetaṃ –
在四种梵住中，内观法的修习与世间成就同属普通的功利目的，而对嗔恨等的对治则属于威吓法。以嗔恨对治为目的者是慈爱梵住，欲怒对治为目的者是他种梵住。经中亦言：
‘‘Nissaraṇañhetaṃ, āvuso, byāpādassa yadidaṃ mettācetovimutti, nissaraṇañhetaṃ, āvuso, vihesāya yadidaṃ karuṇācetovimutti; nissaraṇañhetaṃ, āvuso, aratiyā yadidaṃ muditācetovimutti, nissaraṇañhetaṃ, āvuso, rāgassa yadidaṃ upekkhācetovimuttī’’ti (dī. ni. 3.326; a. ni. 6.13).
「善友，嗔恨的解脱即为慈心的心解脱，恶意的解脱即为悲心的心解脱，不喜欢的解脱即为喜心的心解脱，爱染的解脱则为舍心的解脱。」（长部尼柯耶三三二六，增支部尼柯耶六一三）
Ekamekassa cettha āsannadūravasena dve dve paccatthikā. Mettābrahmavihārassa hi, samīpacāro viya purisassa sapatto, guṇadassanasabhāgatāya rāgo āsannapaccatthiko. So lahuṃ otāraṃ labhati. Tasmā tato suṭṭhu mettā rakkhitabbā. Pabbatādigahananissito viya purisassa sapatto sabhāvavisabhāgatāya byāpādo dūrapaccatthiko. Tasmā tato nibbhayena mettāyitabbaṃ. Mettāyissati ca nāma kopañca karissatīti aṭṭhānametaṃ.
这里，每种心法有近远两种对治。慈爱梵住如同邻近的熟人，对于同修因相应相随而产生的爱欲为近治，对治的效果轻微而容易突破，所以须加以善护。比喻如依山林茂密，从性质相异的同修远离的嗔恨为远治，所以应当以无畏为对象去培养慈爱。然而，慈爱中仍生起嗔恨，这就是此处的八境。
Karuṇābrahmavihārassa ‘‘cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ idaṃ vuccati gehassitaṃ domanassa’’ntiādinā nayena āgataṃ gehassitaṃ domanassaṃ vipattidassanasabhāgatāya āsannapaccatthikaṃ. Sabhāvavisabhāgatāya vihesā dūrapaccatthikā. Tasmā tato nibbhayena karuṇāyitabbaṃ. Karuṇañca nāma karissati pāṇiādīhi ca vihesissatīti aṭṭhānametaṃ.
悲心梵住中，「诸眼识所缘之色、形，美好可意乐趣、世界爱合相，无所得或所得，上中下之念」的思惟，若于过去或现在回忆时，生起忧伤，就是称为『居家忧伤』。这以分别相异的同修恶意为远治。所以应以无畏摄护悲心。且悲心会加害于诸手足等，这即此处之八境。
Muditābrahmavihārassa ‘‘cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ vuccati gehassitaṃ somanassa’’ntiādinā (ma. ni. 3.306) nayena āgataṃ gehassitaṃ somanassaṃ sampattidassanasabhāgatāya āsannapaccatthikaṃ. Sabhāvavisabhāgatāya arati dūrapaccatthikā. Tasmā tato nibbhayena muditā bhāvetabbā. Pamudito ca nāma bhavissati pantasenāsanesu ca adhikusaladhammesu ca ukkaṇṭhissatīti aṭṭhānametaṃ.
喜心梵住中，「诸眼识所缘之色、形，美好可意乐趣、世界爱合相，有所得或所得，上中下之念」的思惟，若于过去或现在回忆时，生起欢喜，就是称为『居家欢喜』。这由分别相异的同修不喜欢为远治，所以应当以无畏心来增长喜心。喜心会生起欢悦，又对舍弃愤怒等恶行、增长善行起贪爱的心，这即此处的八境。
Upekkhābrahmavihārassa pana ‘‘cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā rūpaṃ sā nātivattati. Tasmā sā upekkhā gehassitāti vuccatī’’tiādinā (ma. ni. 3.308) nayena āgatā gehassitā aññāṇupekkhā dosaguṇānaṃ avicāraṇavasena sabhāgattā āsannapaccatthikā. Sabhāvavisabhāgatāya rāgapaṭighā dūrapaccatthikā. Tasmā tato nibbhayena upekkhitabbaṃ. Upekkhissati ca nāma rajjissati ca paṭihaññissati cāti aṭṭhānametaṃ.
舍心梵住中，「眼见色相而生舍心」者，是对幼稚愚痴、凡夫、未觉知、无恶果报、无苦难与无闻之凡夫所生，称为舍心，即舍怀疑者。此由分别异性质的爱欲对治而远离，故应以无畏心去培养舍心。舍心将镇静、拘束并断除敌对，这即此处的八境。
Sabbesampi ca etesaṃ kattukāmatāchando ādi, nīvaraṇādivikkhambhanaṃ majjhaṃ, appanā pariyosānaṃ, paññattidhammavasena eko vā satto anekā vā sattā ārammaṇaṃ, upacāre vā appanāya vā pattāya ārammaṇavaḍḍhanaṃ.
诸法中，行使诸法的欲望、贪嗔等恶念为首的种种障碍遂渐消减，是由内心安住与专注之恒常达至最终的宁静。依凭对所知法的分别，一切有情或单一众生，皆依诸法的引导得以安住，借近行或安止促进其安住的增长。
Tatrāyaṃ vaḍḍhanakkamo – yathā hi kusalo kassako kasitabbaṭṭhānaṃ paricchinditvā kasati, evaṃ paṭhamameva ekaṃ āvāsaṃ paricchinditvā tattha sattesu ‘imasmiṃ āvāse sattā averā hontū’tiādinā nayena mettā bhāvetabbā. Tattha cittaṃ muduṃ kammaniyaṃ katvā dve āvāsā paricchinditabbā . Tato anukkamena tayo cattāro pañca cha satta aṭṭha nava dasa, ekā racchā, upaḍḍhagāmo, gāmo, janapado, rajjaṃ, ekā disāti evaṃ yāva ekaṃ cakkavāḷaṃ, tato vā pana bhiyyo tattha tattha sattesu mettā bhāvetabbā. Tathā karuṇādayoti. Ayamettha ārammaṇavaḍḍhanakkamo.
此中增长之行，譬如能工巧匠先在斫木舟的起点处精修工艺，亦当初从一处住所着手，观照其中众生，令其彼此无有怨嫉等分别，以此之思维生慈爱之心。内心应缓和柔软，行遣善业，依次而斫破二处住所。随后依序继往，第三至第四、第五、第六、第七、第八、第九、第十个住所，均是护城、乡村、邑落、郡邑、国度、方域等，由此达到一大轮回世界，如是复次而行，于各处众生中修习慈爱。如是则悲等四梵行亦同属此增广诸法所摄。
Yathā pana kasiṇānaṃ nissando āruppā, samādhīnaṃ nissando nevasaññānāsaññāyatanaṃ, vipassanānaṃ nissando phalasamāpatti, samathavipassanānaṃ nissando nirodhasamāpatti, evaṃ purimabrahmavihārattayassa nissando ettha upekkhābrahmavihāro. Yathā hi thambhe anussāpetvā tulāsaṅghāṭaṃ anāropetvā na sakkā ākāse kūṭagopānasiyo ṭhapetuṃ, evaṃ purimesu tatiyajjhānaṃ vinā na sakkā catutthaṃ bhāvetuṃ. Kasiṇesu pana uppannatatiyajjhānassapesā nuppajjati visabhāgārammaṇattāti.
犹如诸根本基聚专注而无桎梏，禅定依止无明及无明反覆境界，观照依止证得法果，止观也依止禅定断灭，初禅、二禅、三禅的先法依止处为此处的无缘慈心禅定。如木梁施加横木后不能再于空中增设屋脊，前三禅后若无则第四禅难以修成。如是，三禅不具时，若追求不生滋养恶意等相的业果，是不复生恶趣的基础。
Ettha siyā – ‘kasmā panetā mettā karuṇā muditā upekkhā brahmavihārāti vuccanti? Kasmā ca, catassova? Ko ca etāsaṃ kamo? Vibhaṅge ca kasmā appamaññāti vuttā’ti? Vuccate – seṭṭhaṭṭhena tāva niddosabhāvena cettha brahmavihāratā veditabbā. Sattesu sammāpaṭipattibhāvena hi seṭṭhā ete vihārā. Yathā ca brahmāno niddosacittā viharanti, evaṃ etehi sampayuttā yogino brahmasamāva hutvā viharantīti seṭṭhaṭṭhena niddosabhāvena ca brahmavihārāti vuccanti.
此时或有人问‘为何此四广布诸心——慈、悲、喜、舍被称为梵行？四者之意为何？诸情为何所趣向？在其区别中又为何称其为无比？’答曰：由于此处修习梵行者，心净无垢，以圆满正确的修证能力示现故为最上。犹如诸梵天常怀无垢清净心而住，此等修习者与诸梵天同等归入梵天群，故此梵行亦以心净无垢而名之。
Kasmā ca catassotiādipañhassa pana idaṃ vissajjanaṃ –
那么，关于‘为何四者’这一首问的解答是——
Visuddhimaggādivasā catasso,
在清净道等经里，四者被如此论述，
Hitādiākāravasā panāsaṃ;
由此由斯起始，谓诸有益之物；
Kamo pavattanti ca appamāṇe,
欲望由无量无边而起，
Tā gocare yena tadappamaññā.
依其所处之境界，而不加以轻视。
Etāsu hi yasmā mettā byāpādabahulassa, karuṇā vihiṃsābahulassa, muditā aratibahulassa, upekkhā rāgabahulassa visuddhimaggo; yasmā ca hitūpasaṃhāraahitāpanayanasampattimodanaanābhogavasena catubbidhoyeva sattesu manasikāro; yasmā ca yathā mātā daharagilānayobbanappattasakiccapasutesu catūsu puttesu daharassa abhivuḍḍhikāmā hoti, gilānassa gelaññāpanayanakāmā, yobbanappattassa yobbanasampattiyā ciraṭṭhitikāmā, sakiccapasutassa kismiñcipi pariyāye abyāvaṭā hoti, tathā appamaññāvihārikenāpi sabbasattesu mettādivasena bhavitabbaṃ, tasmā ito visuddhimaggādivasā catassova appamaññā.
因为在此，慈爱多者为慈心，悲伤多者为悲心，希求少者为喜心，离欲多者为舍心，此四为清净之道；且因此四如母对幼儿、病者、青年和壮年悉心照护，分别心、关爱心、护念心具足，无所偏失，因此即使于无量诸有情当中，也当以慈等心修行；是以由此而得四种无量心及清净道。
Yasmā pana catassopetā bhāvetukāmena paṭhamaṃ hitākārappavattivasena sattesu paṭipajjitabbaṃ, hitākārappavattilakkhaṇā ca mettā; tato evaṃ patthitahitānaṃ sattānaṃ dukkhābhibhavaṃ disvā vā sutvā vā sambhāvetvā vā dukkhāpanayanākārappavattivasena, dukkhāpanayanākārappavattilakkhaṇā ca karuṇā; athevaṃ patthitahitānaṃ patthitadukkhāpagamānañca nesaṃ sampattiṃ disvā sampattippamodanavasena, pamodanalakkhaṇā ca muditā; tato paraṃ pana kattabbābhāvato ajjhupekkhakatāsaṅkhātena majjhattākārena paṭipajjitabbaṃ, majjhattākārappavattilakkhaṇā ca upekkhā; tasmā ito hitādiākāravasā panāsaṃ paṭhamaṃ mettā vuttā. Atha karuṇā muditā upekkhāti ayaṃ kamo veditabbo.
由于心欲修持此四，首先当于众生而行有益之事，此有益之心即是慈心；继而观见已得益之众生有苦受苦，或闻其苦受苦，或发其苦心，当生同苦之心，此苦心即是悲心；当见受苦之众生，已生苦来，更见众生得乐，发喜悦心，此喜心即是喜心；最后因疲于为众生作诸事，而生心漠然，内心中庸，此中庸即舍心；故由此说开头者为慈，此后悲、喜、舍亦次第修之，此为欲得识知之欲。
Yasmā pana sabbāpetā appamāṇe gocare pavattanti, tasmā appamaññāti vuccanti. Appamāṇā hi sattā etāsaṃ gocarabhūtā, ‘ekasattassāpi ca ettake padese mettādayo bhāvetabbā’ti evaṃ pamāṇaṃ aggahetvā sakalapharaṇavaseneva pavattāti, tena vuttaṃ –
因皆随缘而无边无量处起故，故名无量。诸有情即是此等境界之所处，谓‘即使单一众生，在这等之地亦应修慈等心’，基于此量而于一切界域如风行遍，此义由此明说——
Visuddhimaggādivasā catasso,
戒净道等所摄者有四，
Hitādiākāravasā panāsaṃ;
随安乐等法所摄者有五；
Kamo pavattanti ca appamāṇe,
欲望无量而转，
Tā gocare yena tadappamaññāti.
彼所摄境界无有分别。
Evaṃ appamāṇagocaratāya ekalakkhaṇāsu cāpi etāsu purimā tisso tikacatukkajjhānikāva honti. Kasmā? Somanassāvippayogato. Kasmā panāsaṃ somanassena avippayogoti? Domanassasamuṭṭhitānaṃ byāpādādīnaṃ nissaraṇattā. Pacchimā pana avasesekajjhānikāva. Kasmā? Upekkhāvedanāsampayogato. Na hi sattesu majjhattākārappavattā brahmavihārupekkhā upekkhāvedanaṃ vinā vattatīti.
如是，专心恒住于无分别境界者，亦有前面三个、三个与四个间断一时俱在的特性。何故？（一者）由于与喜乐相应。何故又随喜乐而不相应？为了离欲生成者的瞋恚等的灭除。后者则是间断一时俱在。何故？由于与舍受相应。实则众生中间不暂有由净梵行之舍受而无舍受之境界运行。
Brahmavihārakathā. · 梵住论。
Asubhakathā不净论
§263
263. Idāni rāgacaritasattānaṃ ekantahitaṃ nānārammaṇesu ekekajjhānavaseneva pavattamānaṃ rūpāvacarakusalaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ.
现今欲行众生专一利益于多种色相，像专注于一禅那般，恒起善于色境之法。因何？修习慧见以成就善法等。
Tattha uddhumātakasaññāsahagatantiādīsu, bhastā viya vāyunā, uddhaṃ jīvitapariyādānā yathānukkamaṃ samuggatena sūnabhāvena dhumātattā uddhumātaṃ. Uddhumātameva uddhumātakaṃ. Paṭikūlattā vā kucchitaṃ uddhumātanti uddhumātakaṃ. Tathārūpassa chavasarīrassetaṃ adhivacanaṃ. Vinīlaṃ vuccati viparibhinnanīlavaṇṇaṃ. Vinīlameva vinīlakaṃ. Paṭikūlattā vā kucchitaṃ vinīlanti vinīlakaṃ. Maṃsussadaṭṭhānesu rattavaṇṇassa, pubbasannicayaṭṭhānesu setavaṇṇassa, yebhuyyena ca nīlavaṇṇassa , nīlaṭṭhāne nīlasāṭakapārutasseva chavasarīrassetaṃ adhivacanaṃ. Paribhinnaṭṭhānesu vissandamānaṃ pubbaṃ vipubbaṃ. Vipubbameva vipubbakaṃ. Paṭikūlattā vā kucchitaṃ vipubbanti vipubbakaṃ. Tathārūpassa chavasarīrassetaṃ adhivacanaṃ. Vicchiddaṃ vuccati dvidhā chindanena apadhāritaṃ, vicchiddameva vicchiddakaṃ. Paṭikūlattā vā kucchitaṃ vicchiddanti vicchiddakaṃ. Vemajjhe chinnassa chavasarīrassetaṃ adhivacanaṃ. Ito ca etto ca vividhākārena soṇasiṅgālādīhi khāyitaṃ vikkhāyitaṃ. Vikkhāyitameva vikkhāyitakaṃ. Paṭikūlattā vā kucchitaṃ vikkhāyitanti vikkhāyitakaṃ. Tathārūpassa chavasarīrassetaṃ adhivacanaṃ. Vividhā khittaṃ vikkhittaṃ. Vikkhittameva vikkhittakaṃ. Paṭikūlattā vā kucchitaṃ vikkhittanti vikkhittakaṃ. ‘Aññena hatthaṃ aññena pādaṃ aññena sīsa’nti evaṃ tato tato khittassa chavasarīrassetaṃ adhivacanaṃ. Hatañca taṃ purimanayeneva vikkhittakañcāti hatavikkhittakaṃ. Kākapadākārena aṅgapaccaṅgesu satthena hanitvā vuttanayena vikkhittakassa chavasarīrassetaṃ adhivacanaṃ. Lohitaṃ kirati, vikkhipati, ito cito ca paggharatīti lohitakaṃ. Paggharitalohitamakkhitassa chavasarīrassetaṃ adhivacanaṃ. Puḷavā vuccanti kimayo. Puḷave vikiratīti puḷavakaṃ. Kimiparipuṇṇassa chavasarīrassetaṃ adhivacanaṃ. Aṭṭhiyeva aṭṭhikaṃ. Paṭikūlattā vā kucchitaṃ aṭṭhīti aṭṭhikaṃ. Aṭṭhisaṅkhalikāyapi ekaṭṭhikassapi etaṃ adhivacanaṃ. Imāni ca pana uddhumātakādīni nissāya uppannanimittānampi nimittesu paṭiladdhajjhānānampi etāneva nāmāni.
在此，关于风声、烟气等诸种现象，譬如风吹动般，依其依止缘起，生命流转，形态随缘相应而生起时，风声便由此生起。风声即是风声者。因对立不合而弯曲的风声者，亦名风声。类似地，腐败尸体中，此为称谓。顽革者谓颜色深蓝近乎黑色。真正的顽革者即为顽革者。因对立而弯曲的称为弯曲的顽革者。在肉体部位红色处、前侧积聚白色处以及多处蓝色处，蓝色处又如蓝灰菌斑，是腐败尸体的名称。在破损散乱之处，前侧肿胀之处，肿胀者即肿胀者。因对立而弯曲者，有弯曲肿胀者。腐败尸体的名称。被断裂者谓二种，谓切断分别舍弃，其切断者即断裂者。因对立而弯曲者为弯曲断裂者。中间断开的腐败尸体名称。此处、彼处被各种昆虫如金龟等啮食破坏乃腐烂残缺，乃腐败的名称。因对立损坏者即为破损者。腐败尸体名称。各类断裂损坏者为断裂者。因对立而弯曲称弯曲断裂者。譬如『一手一足一头』各异分断者，为断裂尸体名称。被断裂者犹如被人砍斩，乃断裂破坏者。以乌鸦、鸦类等为手段，用喙啄破割裂，称破坏尸体。含红色者谓血色，溅散扩散，彼此来回流卒者即血色者。破碎血色，淋漓鲜红的腐败尸体名称。虫蛆俗称蛆，腐烂者谓蛆状腐尸。腐尸或大蛆虫。因对立而弯曲为蛆状腐尸。腐尸的称谓。骨头称骨质者。因对立弯曲名为弯曲骨质。骨块链串者，亦是一种骨质名称。上述诸名皆取决于风声等现象出现及其因缘、条件所生，释名即是此类名称。
Tattha uddhumātakanimitte appanāvasena uppannā saññā uddhumātakasaññā. Tāya uddhumātakasaññāya sampayogaṭṭhena sahagataṃ uddhumātakasaññāsahagataṃ. Vinīlakasaññāsahagatādīsupi eseva nayo. Yaṃ panettha bhāvanāvidhānaṃ vattabbaṃ bhaveyya, taṃ sabbākārena visuddhimagge (visuddhi. 1.103 ādayo) vuttameva. Avasesā pāḷivaṇṇanā heṭṭhā vuttanayeneva veditabbā. Kevalañhi idha, catutthajjhānavasena upekkhābrahmavihāre viya, paṭhamajjhānavasena ekekasmiṃ pañcavīsati ekakā honti. Asubhārammaṇassa ca avaḍḍhanīyattā, paritte uddhumātakaṭṭhāne uppannanimittārammaṇaṃ parittārammaṇaṃ, mahante appamāṇārammaṇaṃ veditabbaṃ. Sesesupi eseva nayoti.
关于风声因缘，以专注安住而生起的分别执念，是风声分别心。由此风声分别心与其缘起所相应的一切相应结合，便称为风声分别心的结合状态。类似的，顽革分别心结合等等，也同此理。当此需遵行的修习法门，完全在《净道》之中已述及。其余巴利文字释义，应依下文而知悉。此处以第四禅境界的舍为根本，犹如无漏梵行，其中初禅则在二十五支中各为一支。因恶相继增，为防护风声产生处之因缘，必须设置防护，且为极大无量的防护。这是其余部分同样的情况。
Iti asubhāni subhaguṇo,
如是，恶相即由善相而生。
Dasasatalocanena thutakitti;
拥有一百只眼的赞誉广闻，
Yāni avoca dasabalo,
所说者皆为愚人，
Ekekajjhānahetūni.
为各个禅境的缘起。
Evaṃ pāḷinayeneva, tāva sabbāni tāni jānitvā;
如是依止巴利文，诸法皆由彼所生；
Tesveva ayaṃ bhiyyo, pakiṇṇakakathāpi viññeyyā. (visuddhi. 1.120);
且当知彼亦可广释为更详尽之说。
Etesu hi yattha katthaci adhigatajjhāno suvikkhambhitarāgattā vītarāgo viya nilloluppacāro hoti. Evaṃ santepi yvāyaṃ asubhabhedo vutto, so sarīrasabhāvappattivasena ca rāgacaritabhedavasena cāti veditabbo.
其中，于任何处所所得之深妙内观，若如无贪爱似者，则无欢欲躁动行为。故虽如此，此谓不善之分，亦应解为身之本性所起，及贪欲行为之不同。
Chavasarīrañhi paṭikūlabhāvaṃ āpajjamānaṃ uddhumātakasabhāvappattaṃ vā siyā, vinīlakādīnaṃ vā aññatarasabhāvappattaṃ. Iti yādisaṃ yādisaṃ sakkā hoti laddhuṃ tādise tādise uddhumātakapaṭikūlaṃ vinīlakapaṭikūlanti evaṃ nimittaṃ gaṇhitabbamevāti sarīrasabhāvappattivasena dasadhā asubhappabhedo vuttoti veditabbo.
尸体身为令人厌恶之相，或为腐败之性，或为蛆虫等生之性，或某些损坏之性。依各类不同，所获有腐败蛆虫属性、有腐败虫蛆属性等，依此应加分别观察。因以身之本性视之，十种不善之法应知为此。
Visesato cettha uddhumātakaṃ sarīrasaṇṭhānavipattippakāsanato sarīrasaṇṭhānarāgino sappāyaṃ. Vinīlakaṃ chavirāgavipattippakāsanato sarīravaṇṇarāgino sappāyaṃ. Vipubbakaṃ kāyavaṇapaṭibaddhassa duggandhabhāvassa pakāsanato mālāgandhādivasena samuṭṭhāpitasarīragandharāgino sappāyaṃ. Vicchiddakaṃ antosusirabhāvappakāsanato sarīre ghanabhāvarāgino sappāyaṃ. Vikkhāyitakaṃ maṃsūpacayasampattivināsappakāsanato thanādīsu sarīrappadesesu maṃsūpacayarāgino sappāyaṃ. Vikkhittakaṃ aṅgapaccaṅgānaṃ vikkhepappakāsanato aṅgapaccaṅgalīlārāgino sappāyaṃ. Hatavikkhittakaṃ sarīrasaṅghāṭabhedavikārappakāsanato sarīrasaṅghāṭasampattirāgino sappāyaṃ. Lohitakaṃ lohitamakkhitapaṭikūlabhāvappakāsanato alaṅkārajanitasobharāgino sappāyaṃ. Puḷavakaṃ kāyassa anekakimikulasādhāraṇabhāvappakāsanato kāye mamattarāgino sappāyaṃ. Aṭṭhikaṃ sarīraṭṭhīnaṃ paṭikūlabhāvappakāsanato dantasampattirāgino sappāyanti. Evaṃ rāgacaritavasenāpi dasadhā asubhappabhedo vuttoti veditabbo.
具体说，腐败蛆虫，为身结构毁坏之相，众所知之；腐败虫蛆，为尸体贪爱损坏之相，众所知；污秽，为那被腐蚀附着体之臭气带出，如恶臭等，身臭贪之相，众所知；破裂，为内气散失之相，肉体紧密性损坏之相，众所知；消散，为肉胴增长停止破坏之相，尸体部位肉体增长贪爱之相，众所知；分崩，为肢体零散之相，肢体游离贪之相，众所知；毁坏散乱，为身结构碎裂变化之相，身结构增长贪之相，众所知；红色，为血液凝结腐败之相，身上装饰美丽之相，众所知；疣，为身上诸多瘤肿常见之相，体内柔软贪之相，众所知；骨骼，为身骨腐败之相，牙齿增长贪之相，众所知。由此亦知贪爱行为者，十种不善诸相显现。
Yasmā pana dasavidhepi etasmiṃ asubhe seyyathāpi nāma aparisaṇṭhitajalāya sīghasotāya nadiyā arittabaleneva nāvā tiṭṭhati, vinā arittena na sakkā ṭhapetuṃ, evameva dubbalattā ārammaṇassa vitakkabaleneva cittaṃ ekaggaṃ hutvā tiṭṭhati, vinā vitakkena na sakkā ṭhapetuṃ, tasmā paṭhamajjhānamevettha hoti, na dutiyādīni. Paṭikūlepi cetasmiṃ ārammaṇe ‘addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī’ti evaṃ ānisaṃsadassāvitāya ceva nīvaraṇasantāpappahānena ca pītisomanassaṃ uppajjati, ‘bahuṃ dāni vetanaṃ labhissāmī’ti ānisaṃsadassāvino pupphachaḍḍakassa gūtharāsimhi viya, ussannabyādhidukkhassa rogino vamanavirecanappavattiyaṃ viya ca.
又因此十种不善之物，于此不净之处，如同河中污浊之水，强流激浪中之舟，无桨则无法立稳一般，心力薄弱者，凭借忧虑之力方得专注，非凭念而能立故。故第一禅仅是此处，非第二等次。于不净处念“藉此道终断老死”者，得见果预兆，烦恼与蔽障亦减轻，生喜乐安慰。如花盛开于堆积污泥之间，如病人受呕吐净除病苦转轻者，况复如是。
Dasavidhampi cetaṃ asubhaṃ lakkhaṇato ekameva hoti. Dasavidhassapi hi etassa asuciduggandhajegucchapaṭikūlabhāvo eva lakkhaṇaṃ. Tadetaṃ iminā lakkhaṇena na kevalaṃ matasarīreyeva dantaṭṭhikadassāvino pana cetiyapabbatavāsino mahātissattherassa viya, hatthikkhandhagataṃ rājānaṃ ullokentassa saṅgharakkhitattherupaṭṭhākasāmaṇerassa viya ca, jīvamānakasarīrepi upaṭṭhāti. Yatheva hi matasarīraṃ evaṃ jīvamānakampi asubhameva. Asubhalakkhaṇaṃ panettha āgantukena alaṅkārena paṭicchannattā na paññāyatīti.
此处兼论十种不净相中同一不净相。十种不净相的特征，乃是源自污秽臭气、污物肿胀、腐烂分解的状态。这一特征不仅仅适用于自身躯体中观察牙齿和骨骼的比库长老，如同居于灵鹫山的大长老，亦如护持僧团的比库沙玛内拉守护王者、象群之王，乃至于活着的躯体也同样适用。正如自身躯体是不净的，活着的躯体亦然。不净相在此不是因外来装饰遮盖而不能被智慧所洞察。
Asubhakathā. · 不净论。
Kiṃ pana pathavīkasiṇaṃ ādiṃ katvā aṭṭhikasaññāpariyosānāvesā rūpāvacarappanā, udāhu aññāpi atthīti? Atthi; ānāpānajjhānañhi kāyagatāsatibhāvanā ca idha na kathitā. Kiñcāpi na kathitā vāyokasiṇe pana gahite ānāpānajjhānaṃ gahitameva; vaṇṇakasiṇesu ca gahitesu kesādīsu catukkapañcakajjhānavasena uppannā kāyagatāsati, dasasu asubhesu gahitesu dvattiṃsākāre paṭikūlamanasikārajjhānavasena ceva navasivathikāvaṇṇajjhānavasena ca pavattā kāyagatāsati gahitāvāti. Sabbāpi rūpāvacarappanā idha kathitāva hotīti.
至于从地水火风等根本元素产生的骨净相及其对色相的感知，尚有其他意义吗？确有；但此处并未讲及入出息禅的身念修习。实际上，入出息禅默默涵盖了风元素的作用；在色净相的观修中，如毛发等四五种入息禅变现时，身念生起；在二十三种恶相的观修中，身念由于恶意专注及新生色相生起而疾速活动，总之，此处经文确已将对色相的认识全部涵盖。
Rūpāvacarakusalakathā niṭṭhitā. · 色界善论结束。
Arūpāvacarakusalavaṇṇanā
无色相善的解说
Ākāsānañcāyatanaṃ空无边处
§265
265. Idāni arūpāvacarakusalaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha arūpūpapattiyāti arūpabhavo arūpaṃ, arūpe upapatti arūpūpapatti, tassā arūpūpapattiyā. Maggaṃ bhāvetīti upāyaṃ hetuṃ kāraṇaṃ uppādeti vaḍḍheti. Sabbasoti sabbākārena. Sabbāsaṃ vā anavasesānanti attho. Rūpasaññānanti saññāsīsena vuttarūpāvacarajjhānānañceva tadārammaṇānañca. Rūpāvacarajjhānampi hi rūpanti vuccati ‘rūpī rūpāni passatī’tiādīsu (dha. sa. 248; dī. ni. 2.129). Tassa ārammaṇampi ‘‘bahiddhā rūpāni passati suvaṇṇadubbaṇṇānī’’tiādīsu (dha. sa. 244-246; dī. ni. 2.173); tasmā idha rūpe saññā rūpasaññāti evaṃ saññāsīsena vuttarūpāvacarajjhānassetaṃ adhivacanaṃ. Rūpaṃ saññā assāti rūpasaññaṃ, rūpamassa nāmanti vuttaṃ hoti. Evaṃ pathavīkasiṇādibhedassa tadārammaṇassa cetaṃ adhivacananti veditabbaṃ.
265. 此刻欲显现无色相之善行法，何者为善法之始发呢？其中，“无色相之来生”指无色之存在、无色之生成，此生成即“无色相生”。“生成”是指修行之道为方法、缘起事因、作用生起和增长之意。名言“全部”指“所有的一切”，意谓全部、无遗漏。所谓“色的知觉”即前文所说诸色净相禅与色境。色相禅乃是“见色者见色相”之义(参考《长部》248页、《中部》2.129节)；其境域亦“外现色相，明其颜色明暗”等(参考《长部》244-246页、《中部》2.173节)，因此此处色的知觉称为“色相之知觉”，是以色境为缘起的认知。色之知觉形成后即名色相知觉，故称“色”为名。以此观念，应知此处指涉地水火风净相之类型的色相识。
Samatikkamāti virāgā nirodhā ca. Kiṃ vuttaṃ hoti? Etāsaṃ kusalavipākakiriyavasena pañcadasannaṃ jhānasaṅkhātānaṃ rūpasaññānaṃ, etesañca pathavīkasiṇādivasena aṭṭhannaṃ ārammaṇasaṅkhātānaṃ rūpasaññānaṃ, sabbākārena anavasesānaṃ vā virāgā ca nirodhā ca virāgahetu ceva nirodhahetu ca ākāsānañcāyatanaṃ upasampajja viharati. Na hi sakkā sabbaso anatikkantarūpasaññena etaṃ upasampajja viharitunti.
“克服”即指断念、离欲和止息。此处所说为何？由于因善法之成熟果报而得的第十五禅——五禅中色禅的色相之知觉，及由地水火风净相所生出的第十八禅色的知觉，皆为全面、无余；他们均入空无色处定。因缘和原因而起，故称“克服”和“断除”；在空无处亦能修学证住。整体来讲，没有任何偏差地由色相知觉而进入此境界是不能的。
Tattha yasmā ārammaṇe avirattassa saññāsamatikkamo na hoti, samatikkantāsu ca saññāsu ārammaṇaṃ samatikkantameva hoti, tasmā ārammaṇasamatikkamaṃ avatvā ‘‘tattha katamā rūpasaññā? Rūpāvacarasamāpattiṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti rūpasaññāyo. Imā rūpasaññāyo atikkanto hoti, vītikkanto, samatikkanto, tena vuccati sabbaso rūpasaññānaṃ samatikkamā’’ti (vibha. 602) evaṃ vibhaṅge saññānaṃyeva samatikkamo vutto. Yasmā pana ārammaṇasamatikkamena pattabbā etā samāpattiyo, na ekasmiṃyeva ārammaṇe paṭhamajjhānādīni viya, tasmā ayaṃ ārammaṇasamatikkamavasenāpi atthavaṇṇanā katāti veditabbā.
因缘中，由于没有在地方上持续不断的相知觉，故称得名为“相知觉的克服”；而对于已经克服的相知觉中的相境界，也称为“相知觉的克服”。故此除去相知觉之障碍后，得以问“此中何为色相知觉？”色相知觉是指已成就或逢现色相而生起的感知，及对所见法中欢喜及安乐的认识。这些即称为色相知觉。对色相知觉的超越、超越后所见等，便谓为色相知觉的完全克服。故在《阿毗达摩》等论书中言“色相知觉的克服”。因为有此克服，诸入定得以成就，非一境一相，而是普遍而彻底，遂以此解说该名词。
Paṭighasaññānaṃ atthaṅgamāti cakkhādīnaṃ vatthūnaṃ rūpādīnaṃ ārammaṇānañca paṭighātena samuppannā saññā paṭighasaññā. Rūpasaññādīnaṃ etaṃ adhivacanaṃ. Yathāha – ‘‘tattha katamā paṭighasaññā? Rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā, imā vuccanti paṭighasaññāyo’’ti (vibha. 603). Tāsaṃ kusalavipākānaṃ pañcannaṃ akusalavipākānaṃ pañcannanti sabbaso dasannampi paṭighasaññānaṃ atthaṅgamā pahānā asamuppādā appavattiṃ katvāti vuttaṃ hoti.
感受对境物的对立感被称为“对立受”，此受因眼及诸根所缘的色等诸境生起的对立感所成。色等诸感官境界的分别受统称为对立受。如经云：“何为对立受？色受、声受、香受、味受、触受，此等称为对立受。”这五种善果受与五种不善果受合计共十种对立受。总体而言，对立受的意义即为灭除和停止的无生，这是经文所说。
Kāmañcetā paṭhamajjhānādīni samāpannassāpi na santi – na hi tasmiṃ samaye pañcadvāravasena cittaṃ pavattati – evaṃ santepi, aññattha pahīnānaṃ sukhadukkhānaṃ catutthajjhāne viya, sakkāyadiṭṭhādīnaṃ tatiyamagge viya ca, imasmiṃ jhāne ussāhajananatthaṃ imassa jhānassa pasaṃsāvasena etāsaṃ ettha vacanaṃ veditabbaṃ. Atha vā kiñcāpi tā rūpāvacaraṃ samāpannassa na santi, atha kho na pahīnattā na santi. Na hi rūpavirāgāya rūpāvacarabhāvanā saṃvattati, rūpāyattā ca etāsaṃ pavatti. Ayaṃ pana bhāvanā rūpavirāgāya saṃvattati. Tasmā tā ettha pahīnāti vattuṃ vaṭṭati. Na kevalañca vattuṃ, ekaṃseneva evaṃ dhāretumpi vaṭṭati. Tāsañhi ito pubbe appahīnattāyeva paṭhamajjhānaṃ samāpannassa ‘‘saddo kaṇṭako’’ti (a. ni. 10.72) vutto bhagavatā. Idha ca pahīnattāyeva arūpasamāpattīnaṃ āneñjatā santavimokkhatā ca vuttā. Āḷāro ca kāḷāmo āruppasamāpanno pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṃ assosīti (dī. ni. 2.192).
即便是第一禅等诸禅定已成就，五根门之心并不随之起动。即使如此，正如他处已离苦乐及我见等的第三、第四禅境界，或此禅中因兴起的欣欣向荣之因所赞叹，仍须理解此语句。若此禅中不出现某些对色境的感受，则不谓已断除。因尚未对色生厌离便不会生色的境界修习，而此修习正是因生色厌离故而发起。所以说在这里说无法断除色境并非全然如此，仅以断除之义而论的含义。其先者，即于第一禅未断除时，世尊言“声为刺痛”，也说明未断时；又云于无色禅的实行者，缰勒与鞭杖等无形刺物穿过，却未见声闻——意即未显闻声，相关经文记载此意。
Nānattasaññānaṃ amanasikārāti nānatte gocare pavattānaṃ saññānaṃ nānattānaṃ vā saññānaṃ. Yasmā hi etā ‘‘tattha katamā nānattasaññā? Asamāpannassa manodhātusamaṅgissa vā manoviññāṇadhātusamaṅgissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti nānattasaññāyo’’ti (vibha. 604) evaṃ vibhaṅge vibhajitvā vuttā idha adhippetā; asamāpannassa manodhātumanoviññāṇadhātusaṅgahitā saññā rūpasaddādibhede nānatte nānāsabhāve gocare pavattanti; yasmā cetā aṭṭha kāmāvacarakusalasaññā, dvādasa akusalasaññā, ekādasa kāmāvacarakusalavipākasaññā , dve akusalavipākasaññā, ekādasa kāmāvacarakiriyasaññāti evaṃ catucattālīsampi saññā nānattā nānāsabhāvā aññamaññaṃ asadisā, tasmā nānattasaññāti vuttā. Tāsaṃ sabbaso nānattasaññānaṃ amanasikārā anāvajjanā asamannāhārā apaccavekkhaṇā. Yasmā tā nāvajjati, na manasikaroti, na paccavekkhati, tasmāti vuttaṃ hoti.
“差异受”即不专注于差异境界而起的各种差别体验。所谓差异受者，指非成就时，心识所摄的精神性差距，如意根与识根同在时之差异性分辨，此文云：“何为差异受？非成就时，识所分别的差异认知，即所谓差异受。”如《辨正论》中，将此分为五类：非成就时中的心之根或心识所合的分别受，以及色、声等区分的差异，因差别差异之性，在此境界中彼此不相应和。诸如此八种善界感受，十二种不善感受，十一种善果感受，二种不善果感受，十一种善根感受，总共四十四种感受互相不同，故称差异受。此等感受皆属心识的差异，且无专注、不尊重、不持戒、不反省。因无尊重心之所向，既不专注，亦不自省，所以称之。
Yasmā cettha purimā rūpasaññā paṭighasaññā ca iminā jhānena nibbatte bhavepi na vijjanti, pageva tasmiṃ bhave imaṃ jhānaṃ upasampajja viharaṇakāle, tasmā tāsaṃ ‘samatikkamā atthaṅgamā’ti dvedhāpi abhāvoyeva vutto. Nānattasaññāsu pana yasmā aṭṭha kāmāvacarakusalasaññā, nava kiriyāsaññā, dasa akusalasaññāti imā sattavīsati saññā iminā jhānena nibbatte bhave vijjanti, tasmā tāsaṃ amanasikārāti vuttanti veditabbaṃ. Tatrāpi hi imaṃ jhānaṃ upasampajja viharanto tāsaṃ amanasikārāyeva upasampajja viharati. Tā pana manasikaronto asamāpanno hotīti. Saṅkhepato cettha ‘rūpasaññānaṃ samatikkamā’ti iminā sabbarūpāvacaradhammānaṃ pahānaṃ vuttaṃ. ‘Paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā’ti iminā sabbesaṃ kāmāvacaracittacetasikānañca pahānaṃ amanasikāro ca vuttoti veditabbo.
因先前色受与对立受，虽由此禅定而消灭，但在于该禅定初入生活时尚不显现，故此二者以双重的“不存”状态释说。然则差异受中，如八种善界感受，九种行为感受，十种不善感受等共二十七种，则在此禅界生而明显，故谓此为无专注的状态。且从实相说，此禅中虽入定然仍有无专注者，若以有专注则为非成就者总结。简言之，即所谓“色受之断亦即是止，且对立受之灭以及差异受之无专注”者，意味着放弃所有善界色相法门受所成感，及对立受的灭除以及差异受的无专注，皆当明了。
Iti bhagavā ‘pannarasannaṃ rūpasaññānaṃ samatikkamena, dasannaṃ paṭighasaññānaṃ atthaṅgamena, catucattālīsāya nānattasaññānaṃ amanasikārenā’ti tīhi padehi ākāsānañcāyatanasamāpattiyā vaṇṇaṃ kathesi. Kiṃ kāraṇāti ce sotūnaṃ ussāhajananatthañceva palobhanatthañca. Sace hi keci apaṇḍitā vadeyyuṃ ‘satthā ākāsānañcāyatanasamāpattiṃ nibbattethāti vadati, ko nu kho etāya nibbattitāya attho? Ko ānisaṃso’ti te evaṃ vattuṃ mā labhantūti imehi ākārehi samāpattiyā vaṇṇaṃ kathesi. Tañhi nesaṃ sutvā evaṃ bhavissati – ‘evaṃsantā kira ayaṃ samāpatti, evaṃpaṇītā, nibbattessāma na’nti. Athassa nibbattanatthāya ussāhaṃ karissantīti.
于是世尊以三句，明说十五种色受断定，十种对立受灭定，以及四十四种差异受无专注定，指明空气无色界禅定的性质。缘何？是为激励听众修行及期使生起贪欲。如有愚痴者言：“佛说空气无色界禅定成就，然则其义何在？其成就如何有利？”对此，世尊以这三种禅定性质作说明。听闻此语，即起发心，以为“此禅定真实成就、善巧可得，如是当努力修持。”
Palobhanatthañcāpi nesaṃ etissā vaṇṇaṃ kathesi, visakaṇṭakavāṇijo viya. Visakaṇṭakavāṇijo nāma guḷavāṇijo vuccati. So kira guḷaphāṇitakhaṇḍasakkarādīni sakaṭenādāya paccantagāmaṃ gantvā ‘visakaṇṭakaṃ gaṇhatha visakaṇṭakaṃ gaṇhathā’ti ugghosesi. Taṃ sutvā gāmikā ‘visaṃ nāma kakkhaḷaṃ, yo naṃ khādati so marati, kaṇṭakopi vijjhitvā māreti. Ubhopete kakkhaḷā, ko ettha ānisaṃso’ti gehadvārāni thakesuṃ, dārake ca palāpesuṃ. Taṃ disvā vāṇijo ‘avohārakusalā ime gāmikā, handa ne upāyena gaṇhāpemī’ti ‘atimadhuraṃ gaṇhatha atisāduṃ gaṇhatha, guḷaṃ phāṇitaṃ sakkaraṃ samagghaṃ labbhati, kūṭamāsakakūṭakahāpaṇādīhipi labbhatī’ti ugghosesi. Taṃ sutvā gāmikā haṭṭhapahaṭṭhā niggantvā bahumpi mūlaṃ datvā gahesuṃ.
又用贪欲原因一例作说明，如苦恼之商人。所谓苦恼商人，即甘蔗商人，其携带甘蔗、砂糖、糖蜜等，横越车轮辗压之地，叫卖“请来买甘蔗，请来买甘蔗。”村民听闻则说，“那是刺人的坚刺物，不食必死，灌木虽有刺，饮者必死。二者皆坚刺，何来益处？”于村舍与孩童间议论。商人闻之则说，“这些村人无商道之慧，我当用良方诱导他们。请集聚甘蔗，甘蔗乃及甜美之极品。甘蔗、砂糖、糖蜜等并得齐聚，连诸元宝贝金币皆可获得。”村民闻说，放下武器，献出许多甘蔗入室。
Tattha vāṇijassa ‘visakaṇṭakaṃ gaṇhathā’ti ugghosanaṃ viya bhagavato ‘ākāsānañcāyatanasamāpattiṃ nibbattethā’ti vacanaṃ. ‘Ubhopete kakkhaḷā , ko ettha ānisaṃso’ti? Gāmikānaṃ cintanaṃ viya ‘bhagavā ākāsānañcāyatanaṃ nibbattethāti āha, ko ettha ānisaṃso? Nāssa guṇaṃ jānāmā’ti sotūnaṃ cintanaṃ. Athassa vāṇijassa ‘atimadhuraṃ gaṇhathā’tiādivacanaṃ viya bhagavato rūpasaññāsamatikkamanādikaṃ ānisaṃsappakāsanaṃ. Idañhi sutvā te bahumpi mūlaṃ datvā, gāmikā viya guḷaṃ, iminā ānisaṃsena palobhitacittā mahantampi ussāhaṃ katvā imaṃ samāpattiṃ nibbattessantīti ussāhajananatthaṃ palobhanatthañca kathesi.
此处有言道：“商人应当‘怀持无刺之物’”，这句话仿佛是世尊开示‘感得空无所依之境界禅定’而发的开示语。又有人问：“枝叶俱粗硬，何因缘得此？”这是乡民们的思虑，表示“世尊成就了感得空无所依之境界禅定”，于是问：“何因缘得此？我们不知道其功德。”众耳谓之思虑。又有人说：“商人应当‘怀持极甘甜之物’……”此语犹如开启世尊超越色觉之类观的缘由之证。闻此言后，他们皆出资财助，如同乡民们拈甘蔗蜜糖，因这缘由生起极大欢喜，且努力发心，誓愿成就此禅定。此即为激发勤奋与渴慕之因缘的说法。
Ākāsānañcāyatanasaññāsahagatanti ettha nāssa antoti anantaṃ. Ākāsaṃ anantaṃ ākāsānantaṃ. Ākāsānantameva ākāsānañcaṃ. Taṃ ākāsānañcaṃ adhiṭṭhānaṭṭhena āyatanamassa sasampayuttadhammassa jhānassa, devānaṃ devāyatanamivāti ākāsānañcāyatanaṃ. Iti ākāsānañcaṃ ca taṃ āyatanañcātipi ākāsānañcāyatanaṃ. Kasiṇugghāṭimākāsassetaṃ adhivacanaṃ. Tasmiṃ ākāsānañcāyatane appanāppattāya saññāya sahagataṃ ākāsānañcāyatanasaññāsahagataṃ.
所谓‘感得空无所依之境界之相’，此处之‘无边’意指无限。空界即无限，‘空无边’即空界之无限。凭此无限空无边，作为基础所成之禅定，犹如诸天中诸天。故云空无所依之境界禅定。如此，空无所依境界及彼境界皆属于空无所依之境界。此即称为以遍触胜境开启空界之法门。于此空无所依境界中，因安住于所得的观相，生起依伴于境界之对应相之感相。
Yathā pana aññattha ‘ananto ākāso’ti (vibha. 508; dī. ni. 2.129) vuttaṃ, evamidha anantanti vā parittanti vā na gahitaṃ. Kasmā? Anante hi gahite parittaṃ na gayhati, paritte gahite anantaṃ na gayhati. Evaṃ sante ārammaṇacatukkaṃ na pūrati, desanā soḷasakkhattukā na hoti. Sammāsambuddhassa ca imasmiṃ ṭhāne desanaṃ soḷasakkhattukaṃ kātuṃ ajjhāsayo, tasmā anantanti vā parittanti vā avatvā ‘ākāsānañcāyatanasaññāsahagata’nti āha. Evañhi sati ubhayampi gahitameva hoti. Ārammaṇacatukkaṃ pūrati, desanā soḷasakkhattukā sampajjati. Avaseso pāḷiattho heṭṭhā vuttanayeneva veditabbo. Rūpāvacaracatutthajjhānanikantipariyādānadukkhatāya cettha dukkhā paṭipadā, pariyādinnanikantikassa appanāparivāsadandhatāya dandhābhiññā hoti. Vipariyāyena sukhā paṭipadā khippābhiññā ca veditabbā. Parittakasiṇugghāṭimākāse pana pavattaṃ jhānaṃ parittārammaṇaṃ vipulakasiṇugghāṭimākāse pavattaṃ appamāṇārammaṇanti veditabbaṃ. Upekkhābrahmavihāre viya ca idhāpi catutthajjhānavasena pañcavīsati ekakā honti . Yathā cettha evaṃ ito paresupi. Visesamattameva pana tesu vaṇṇayissāma.
如他处所说“无边空界”，此处所谓“无限”是未被限定的。何以故？无限时不受限定所束缚，限定时不具无限质。如此存在下，感境四支不被充满，故说法不及十六支。正觉者在此处欲说十六支法故，故以无限二词来否定限定，以示“感得空无所依之境界之相”之说。如此念念俱缘起，二者得以共成。感境四支充满，法十六支自成。剩余巴利文义，依此模式推知。就此色法所缘第四禅遇到灾难苦恼，因灾苦感境近似无量，故有根知之苦。由于逆缘故苦法之行快速而有根知。无限境界空观禅于此又如无量观，第四禅为二十五支某一支。此理也与此处及他处相同。差别仅在于细节下可详述。
Viññāṇañcāyatanaṃ识无边处
§266
266.Ākāsānañcāyatanaṃ samatikkammāti, ettha tāva pubbe vuttanayena ākāsānañcaṃ āyatanamassa adhiṭṭhānaṭṭhenāti jhānampi ākāsānañcāyatanaṃ. Vuttanayeneva ārammaṇampi. Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ viññāṇañcāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā ‘ākāsānañcāyatanaṃ samatikkammā’ti idaṃ vuttanti veditabbaṃ.
第266条：所谓超越空无所依之境界，即之前文所说依据空无所依境界之基础所成之禅定亦名空无所依之境界。此言亦包含所缘之义。此禅定与所缘意二者皆由不起心、无注意之行为超越而成，故此处称“已超越空无所依之境界”。何以故？因当此境界所成之识及感彼境界之心所共成一体，故言“超越空无所依之境界”。
Viññāṇañcāyatanasaññāsahagatanti, ettha pana anantanti manasikātabbavasena nāssa antoti anantaṃ. Anantameva ānañcaṃ. Viññāṇaṃ ānañcaṃ viññāṇānañcanti avatvā viññāṇañcanti vuttaṃ. Ayañhettha rūḷhīsaddo. Tadeva viññāṇañcaṃ adhiṭṭhānaṭṭhena imāya saññāya āyatananti viññāṇañcāyatanaṃ. Tasmiṃ viññāṇañcāyatane pavattāya saññāya sahagatanti viññāṇañcāyatanasaññāsahagataṃ. Ākāse pavattaviññāṇārammaṇassa jhānassetaṃ adhivacanaṃ. Idha ākāsānañcāyatanasamāpattiyā nikantipariyādānadukkhatāya dukkhā paṭipadā, pariyādinnanikantikassa appanāparivāsadandhatāya dandhābhiññā. Vipariyāyena sukhā paṭipadā khippābhiññā ca. Parittakasiṇugghāṭimākāsārammaṇaṃ samāpattiṃ ārabbha pavattiyā parittārammaṇatā, vipariyāyena appamāṇārammaṇatā veditabbā. Sesaṃ purimasadisameva.
所谓感得识无所依之境界之相，指此处心念所缘之无限即非有限即无限，唯有无限。识即无限，称识之无边。提到识即表心识，依托此感相所成所以曰识无所依之境界。在此识无所依境界中，应缘随识现生之心相感伴此境界相。以识为缘生识所缘之禅定称识无所依之境界。于此观止灭苦、心触及不满苦，而因逆缘所生苦的认识为根知。如法相反即知快乐而根知迅速。此识无所依境界禅定如同由限定有边界空界观所生之空无所依境界禅定，依此相法而成。后文之义亦复如是。
Ākiñcaññāyatanaṃ无所有处
§267
267.Viññāṇañcāyatanaṃsamatikkammāti etthāpi pubbe vuttanayeneva viññāṇañca āyatanamassa adhiṭṭhānaṭṭhenāti jhānampi viññāṇañcāyatanaṃ. Vuttanayeneva ca ārammaṇampi. Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ ākiñcaññāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā ‘viññāṇañcāyatanaṃ samatikkammā’ti idaṃ vuttanti veditabbaṃ.
第267条：所谓超越识无所依之境界，仍以上文所说，识亦为境界所依之基础所成，就禅定而言亦名识无所依之境界。此言亦包含所缘之义。禅定与所缘心念二者，皆由不起意及无注意行为所超越，因而‘识无所依之境界’相成。因作此禅定即同此识所缘无所有处心之境界而得成，故称‘超越识无所依之境界’。此乃本节说法当知。
Ākiñcaññāyatanasaññāsahagatanti ettha pana nāssa kiñcananti akiñcanaṃ; antamaso bhaṅgamattampi assa avasiṭṭhaṃ natthīti vuttaṃ hoti. Akiñcanassa bhāvo ākiñcaññaṃ. Ākāsānañcāyatanaviññāṇāpagamassetaṃ adhivacanaṃ. Taṃ ākiñcaññaṃ adhiṭṭhānaṭṭhena imissā saññāya āyatananti ākiñcaññāyatanaṃ. Tasmiṃ ākiñcaññāyatane pavattāya saññāya sahagatanti ākiñcaññāyatanasaññāsahagataṃ. Ākāse pavattitaviññāṇāpagamārammaṇassa jhānassetaṃ adhivacanaṃ. Idha viññāṇañcāyatanasamāpattiyā nikantipariyādānadukkhatāya dukkhā paṭipadā, pariyādinnanikantikassa appanā parivāsadandhatāya dandhābhiññā. Vipariyāyena sukhā paṭipadā khippābhiññā ca. Parittakasiṇugghāṭimākāse pavattitaviññāṇāpagamārammaṇatāya parittārammaṇatā, vipariyāyena appamāṇārammaṇatā veditabbā. Sesaṃ purimasadisameva.
所谓无所着色根所摄持的见（无所着色根所摄持的见相），此处说的并非毫无任何存在，而是没有有为法；又谓最后的空间（无边空）即使有分散破碎的存在，也无立住不动者，这是文献所说。无所着色根的本质即无所着色根。所谓虚空根识的现起及灭尽，故称为无所着色根。以此无所着色根为主体，在此见摄持而缘起的境界称为无所着色根所摄持之根相。根识于空间境起时，此空间根识之禅定亦得名。根识于此识所摄持之境界止息，如苦苦集灭道四谛中灭谛修行，乃至止息轮转其因，为断灭住。彼亦能导向相反之善乐道，速得禅定。对于遮止小界之空根识现起之境界称为遮止根相，反之不可量根相当作知。此理等同于前述说。
Nevasaññānāsaññāyatanaṃ非想非非想处
Ākiñcaññāyatanaṃ samatikkammāti etthāpi pubbe vuttanayeneva ākiñcaññaṃ āyatanamassa adhiṭṭhānaṭṭhenāti jhānampi ākiñcaññāyatanaṃ. Vuttanayeneva ārammaṇampi. Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇe ca samatikkamitvāva yasmā idaṃ nevasaññānāsaññāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā ‘ākiñcaññāyatanaṃ samatikkammā’ti idaṃ vuttanti veditabbaṃ.
无所着色根所摄之境界若得超越，乃依先前所说，无所着色根以其为主体，此处禅定及根境亦名无所着色根所摄持之境界。此亦前说之境界。此禅定及境界二者，因其分别对治与无分别，审察超越，故才得称为无根识无色根境所摄持之境界。既如此，则二者合二为一，谓之“超越无所着色根所摄持之境界”，此说当为认识。
Nevasaññānāsaññāyatanasaññāsahagatanti ettha pana yāya saññāya bhāvato taṃ nevasaññānāsaññāyatananti vuccati, yathā paṭipannassa sā saññā hoti, taṃ tāva dassetuṃ vibhaṅge ‘‘nevasaññīnāsaññī’’ti uddharitvā ‘‘taññeva ākiñcaññāyatanaṃ santato manasikaroti saṅkhārāvasesasamāpattiṃ bhāveti, tena vuccati nevasaññīnāsaññī’’ti (vibha. 619) vuttaṃ. Tattha ‘santato manasikarotī’ti ‘santā vatāyaṃ samāpatti, yatra hi nāma natthibhāvampi ārammaṇaṃ karitvā ṭhassatī’ti evaṃ santārammaṇatāya naṃ ‘santā’ti manasikaroti. Santato ce manasikaroti, kathaṃ samatikkamo hotīti? Anāvajjitukāmatāya. So hi kiñcāpi naṃ santato manasikaroti, atha khvassa ‘ahametaṃ āvajjissāmi samāpajjissāmi adhiṭṭhahissāmi vuṭṭhahissāmi paccavekkhissāmī’ti esa ābhogo samannāhāro manasikāro na hoti. Kasmā? Ākiñcaññāyatanato nevasaññānāsaññāyatanassa santatarapaṇītataratāya.
所谓无根识无色根所摄持，谓以念所摄持而生之境界。对此念所生境界称之无根识无色根。谓修行者此念即为彼所说“无根识无色根起来者”，依此修习而成，无根识无色根由此成。此云“依念摄持”，意谓持续念摄执境界。若能持续念摄执，何以能超越？以无间断念摄执心故。若无持续念，云何超越得成？彼若不念，反欲念今将至、将行、将住、将察，此种欲得念心非念摄持。何以故？因无所着色根故，无间断念此念心乃存。
Yathā hi rājā mahaccarājānubhāvena hatthikkhandhagato nagaravīthiyaṃ vicaranto dantakārādayo sippike ekaṃ vatthaṃ daḷhaṃ nivāsetvā ekena sīsaṃ veṭhetvā dantacuṇṇādīhi samokiṇṇagatte anekāni dantavikatiādīni karonte disvā ‘aho vata re chekā ācariyā, īdisānipi nāma sippāni karissantī’ti, evaṃ tesaṃ chekatāya tussati, na cassa evaṃ hoti – ‘aho vatāhaṃ rajjaṃ pahāya evarūpo sippiko bhaveyya’nti. Taṃ kissa hetu? Rajjasiriyā mahānisaṃsatāya. So sippike samatikkamitvāva gacchati. Evamevesa kiñcāpi taṃ samāpattiṃ santato manasikaroti, atha khvassa ‘ahametaṃ samāpattiṃ āvajjissāmi samāpajjissāmi adhiṭṭhahissāmi vuṭṭhahissāmi paccavekkhissāmī’ti neva esa ābhogo samannāhāro manasikāro hoti. So taṃ santato manasi karonto taṃ paramasukhumaṃ appanāppattaṃ saññaṃ pāpuṇāti, yāya ‘nevasaññīnāsaññī nāma hoti, saṅkhārāvasesasamāpattiṃ bhāvetī’ti vuccati. ‘Saṅkhārāvasesasamāpatti’nti accantasukhumabhāvappattasaṅkhāraṃ catutthāruppasamāpattiṃ.
譬如国王携国王大臣携象，行于城中街道，工匠将衣服安置牢固，并用首缠绕，涂抹牙粉等，不断制造多种牙器具。国王见此称赞曰：“啊呀，这些工匠真是了得，将来还会制造更多此类器具。”虽欣喜，却不会说：“我愿弃舍皇位，来做工匠。”何以故？因其依国王尊贵荣光。彼已超越工匠之境，适从而行。此亦犹如持续念摄持所生之境界，修行者对此境界念念摄持，继而不断生起此极微细安住之见，称为无根识无色根者。所谓此四历支极其微细之境界也。
Idāni yaṃ taṃ evaṃ adhigatāya saññāya vasena nevasaññānāsaññāyatananti vuccati, taṃ atthato dassetuṃ ‘‘nevasaññānāsaññāyatananti nevasaññānāsaññāyatanaṃ samāpannassa vā, upapannassa vā, diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā’’ti (vibha. 620) vuttaṃ. Tesu idha samāpannassa cittacetasikā dhammā adhippetā.
此乃以此念为基础称为无根识无色根所摄持，其义实为“无根识无色根所摄持者，即无根识无色根所成就或所现起，或于所见法之乐住中之心意心法”，此文献有提及。于其中，所现起者之心意及心法为主要所依。
Vacanattho panettha – oḷārikāya saññāya abhāvato, sukhumāya ca bhāvato, nevassa sasampayuttadhammassa jhānassa saññā, nāsaññāti nevasaññānāsaññaṃ. Nevasaññānāsaññañca taṃ manāyatanadhammāyatanapariyāpannattā āyatanañcāti nevasaññānāsaññāyatanaṃ. Atha vā yāyamettha saññā, sā paṭusaññākiccaṃ kātuṃ asamatthatāya nevasaññā , saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññāti nevasaññānāsaññā. Nevasaññānāsaññā ca sā sesadhammānaṃ adhiṭṭhānaṭṭhena āyatanañcāti nevasaññānāsaññāyatanaṃ.
此处文意谓：因意储藏觉知消散，且自性微细，故称无根识无色根。无根识无色根因失去意乐所依及意心法之所依，因而周围域境灭尽故称无根识无色根所摄持之根相境界。又或此念境，如未经巧妙持守，因极微细行非善用（不熟练），故称无根识无色根。无根识无色根即此余余行之基础所摄持，故名无根识无色根所摄持根相境界。
Na kevalañcettha saññāva edisī, atha kho vedanāpi nevavedanā nāvedanā, cittampi nevacittaṃ nācittaṃ, phassopi nevaphasso nāphassoti. Esa nayo sesasampayuttadhammesu. Saññāsīsena panāyaṃ desanā katāti veditabbā. Pattamakkhanatelappabhutīhi ca upamāhi esamattho vibhāvetabbo – sāmaṇero kira telena pattaṃ makkhetvā ṭhapesi. Taṃ yāgupānakāle thero ‘pattamāharā’ti āha. So ‘patte telamatthi, bhante’ti āha. Tato ‘āhara, sāmaṇera, telaṃ nāḷiṃ pūressāmī’ti vutte ‘natthi, bhante, tela’nti āha. Tattha yathā antovutthattā yāguyā saddhiṃ akappiyaṭṭhena telaṃ atthīti hoti, nāḷipūraṇādīnaṃ abhāvavasena natthīti hoti, evaṃ sāpi saññā paṭusaññākiccaṃ kātuṃ asamatthatāya nevasaññā, saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññā hoti.
此处所说的识别对象不仅仅是某一境界的识别，且感受、心识也非仅是感或非感，接触亦非仅是触与非触。这种说法只适用于与余蕴相关之法。唯有以识为所标的，此教法的讲说方可了解。譬如用叶子、油、花充分的比方来说明此理——沙玛内拉确已以叶子蘸油涂抹，长老便在火供时说“取这叶子吧”。沙玛内拉说“师父，这叶子的油呢？”长老答曰“取来，沙玛内拉，要将油注入葫芦”。沙玛内拉却说“没有油，师父”。此处因火供时用到油，但葫芦虽满却无油，故无油存在，观之即是如此。识亦复如是，有不适于执行识别工作的不现识智，因假蕴所现极微细微相，智未显现而无识。
Kimpanettha saññākiccanti? Ārammaṇasañjānanañceva vipassanāya ca visayabhāvaṃ upagantvā nibbidājananaṃ. Dahanakiccamiva hi sukhodake tejodhātu, sañjānanakiccampesā paṭuṃ kātuṃ na sakkoti. Sesasamāpattīsu saññā viya vipassanāya visayabhāvaṃ upagantvā nibbidājananampi kātuṃ na sakkoti. Aññesu hi khandhesu akatābhiniveso bhikkhu nevasaññānāsaññāyatanakkhandhe sammasitvā nibbidaṃ pattuṃ samattho nāma natthi. Apica āyasmā sāriputto, pakativipassako pana mahāpañño sāriputtasadisova sakkuṇeyya. Sopi ‘‘evaṃ kirime dhammā ahutvā sambhonti, hutvā paṭiventī’’ti (ma. ni. 3.95) evaṃ kalāpasammasanavaseneva, no anupadadhammavipassanāvasena. Evaṃ sukhumattaṃ gatā esā samāpatti.
那么这里所说的识别工作是什么呢？即是对事物知觉的起始，以及对其本质以内观观察后产生的厌离。就像火焰之中水的滋养光热元素，识别工作虽可做，却非易事。由余集结之识，如同内观所及的对象般，虽由观察生起，亦不可轻易造作厌离。其他蕴中若无执著，具足识与无识及境界蕴相应，能够感得厌离者，则极少。即使如具大智慧者长老沙利多，亦仅能说“如是种种法因缘而生，因缘而灭”的境地，正如《中部法句经》中所言“即因是法，便生便灭”，这乃罕见的集结看到，并非随顺法度的内观能及。此乃极其细微的境地。
Yathā ca pattamakkhanatelūpamāya evaṃ maggudakūpamāyapi ayamattho vibhāvetabbo. Maggapaṭipannassa kira therassa purato gacchanto sāmaṇero thokamudakaṃ disvā ‘udakaṃ, bhante, upāhanā omuñcathā’ti āha. Tato therena ‘sace udakamatthi, āhara nhānasāṭakaṃ, nhāyissāmī’ti vutte ‘natthi, bhante’ti āha. Tattha yathā upāhanatemanamattaṭṭhena udakaṃ atthīti hoti , nhānaṭṭhena natthīti hoti, evampi sā paṭusaññākiccaṃ kātuṃ asamatthatāya neva saññā, saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññā hoti. Na kevalañca etāheva, aññāhipi anurūpāhi upamāhi esa attho vibhāvetabbo. Iti imāya nevasaññānāsaññāyatane pavattāya saññāya nevasaññānāsaññāyatanabhūtāya vā saññāya sahagatanti nevasaññānāsaññāyatanasaññāsahagataṃ. Ākiñcaññāyatanasamāpattiārammaṇassa jhānassetaṃ adhivacanaṃ.
又如叶子蘸油之比喻，如此亦应以道水之比引喻。沙玛内拉行至长老前，见积水，便说“师父，水已存，应当放开”，长老便答曰“若水存在，则取来沐浴浴桶，方能洗浴”，沙玛内拉说“师父，没有水”。此乃因放置的象征而有水，实则无浴水，浴理甚难成就。亦如是不现识智，因假蕴极微细微故，不宜创建识之工作，亦即无识。且此意义非仅局限于此处，亦须以其它相应比喻释之。如此，由无识与不现识所产生境地与识相合，称为无识与不现识境相合。此亦为入定无念境的称呼。
Idha ākiñcaññāyatanasamāpattiyā nikantipariyādānadukkhatāya dukkhā paṭipadā, pariyādinnanikantikassa appanāparivāsadandhatāya dandhābhiññā. Vipariyāyena sukhā paṭipadā khippābhiññā ca. Parittakasiṇugghāṭimākāse pavattitaviññāṇāpagamārammaṇaṃ samāpattiṃ ārabbha pavattitāya parittārammaṇatā, vipariyāyena appamāṇārammaṇatā veditabbā. Sesaṃ purimasadisameva.
此以无念入定境为例，必于极微察觉中开始。先由对无定境的离苦而得之痛苦行践行，及离之有限性的入定安住而得之定功夫。顺转即是乐行，有急速功夫技巧。以护持遍器相的开显为缘，引导识生起及入定之缘。如是逆转，则为无量悉缘。以上诸义皆同前所解。
Asadisarūpo nātho, āruppaṃ yaṃ catubbidhaṃ āha;
无相非主体者，即四种无形境也称为该境。
Taṃ iti ñatvā tasmiṃ, pakiṇṇakakathāpi viññeyyā.
知此义后，即使文中离散解释碎句亦应了解其义。
Arūpasamāpattiyo hi –
无色定境的成就，确有其事。
Ārammaṇātikkamato, catassopi bhavantimā;
此等境界，皆为超越对象之所成，且共有四种。
Aṅgātikkamametāsaṃ, na icchanti vibhāvino.
此等不求执著缘身，智者不欲依附于诸根。
Etāsu hi rūpanimittātikkamato paṭhamā, ākāsātikkamato dutiyā, ākāse pavattitaviññāṇātikkamato tatiyā, ākāse pavattitaviññāṇassa apagamātikkamato catutthāti sabbathā ‘ārammaṇātikkamato catassopi bhavantimā’ arūpasamāpattiyoti veditabbā. Aṅgātikkamaṃ pana etāsaṃ na icchanti paṇḍitā. Na hi rūpāvacarasamāpattīsu viya etāsu aṅgātikkamo atthi. Sabbāsupi hi etāsu upekkhā cittekaggatāti dve eva jhānaṅgāni honti. Evaṃ santepi –
此四者中，初为超越色之相，次为超越空，三为超越空中流转识，四为超越空中流转识的消散，故总称四者为无色定境。然智者不愿超越如色境的诸根（身法）。此处非如色定中根之超越，因无色定中唯有两禅根，即不动定心与离欲静心。尽管如此，仍得谨记“超越对象之所成四种境”，即无色定境。
Supaṇītatarā honti, pacchimā pacchimā idha;
此中最为精纯，每一后继境都优于先境，
Upamā tattha viññeyyā, pāsādatalasāṭikā.
能如比喻中亭阁尖顶层层相叠般清晰显现，应当如此理解。
Yathā hi catubhūmakapāsādassa heṭṭhimatale dibbanaccagītavāditasurabhigandhamālāsādurasapānabhojanasayanacchādanādivasena paṇītā pañca kāmaguṇā paccupaṭṭhitā assu, dutiye tato paṇītatarā, tatiye tato paṇītatamā, catutthe sabbapaṇītā; tattha kiñcāpi tāni cattāripi pāsādatalāneva, natthi nesaṃ pāsādatalabhāvena viseso, pañcakāmaguṇasamiddhivisesena pana heṭṭhimato heṭṭhimato uparimaṃ uparimaṃ paṇītataraṃ hoti.
譬如有一四层大建筑的宫殿，底层建有装饰着天界夜曲、乐声、馨香花环、甘露水食及卧具幔帐等诸多庄严物，五种欲乐的品相依次呈现，第二层比底层更为庄严，第三层又比第二层更为庄严，第四层则无比庄严；其中这些庄严仅限于宫殿的地基部分，这五种欲乐的庄严因底层之上的一层层堆积而愈加庄严。
Yathā ca ekāya itthiyā kantitathūlasaṇhasaṇhatarasaṇhatamasuttānaṃ catupalatipaladvipalaekapalasāṭikā assu, āyāmena vitthārena ca samappamāṇā; tattha kiñcāpi tā sāṭikā catassopi āyāmato ca vitthārato ca samappamāṇā, natthi tāsaṃ pamāṇato viseso, sukhasamphassasukhumabhāvamahagghabhāvehi pana purimāya purimāya pacchimā pacchimā paṇītatarā honti, evameva kiñcāpi catūsupi etāsu upekkhā cittekaggatāti etāni dveyeva aṅgāni honti, atha kho bhāvanāvisesena tesaṃ aṅgānaṃ paṇītapaṇītatarabhāvena supaṇītatarā honti pacchimā pacchimā idhāti veditabbā. Evaṃ anupubbena paṇītapaṇītā cetā –
又譬如一块以女子甲骨装饰成的薄板，纹理清晰，宽度长度相称；这块甲骨片本身大小均等，四面长宽也相当，其中并无特别尺寸差别，其所具细腻愉悦的质感微妙柔软；在前后之间层层递进中，其庄严愈显浓厚。此例亦复如是，即使在这几种庄严中存在疏忽与专注两种基本状态，这两种要素却只为其形态的部分组成，然而凭借修习之不同，其层次庄严各异，需分别加以认识。是以，逐渐可鉴别其庄严渐进——
Asucimhi maṇḍape laggo, eko taṃ nissito paro;
「污秽厅堂中只有一人依止，另一人则依止于彼。」
Añño bahi anissāya, taṃ taṃ nissāya cāparo.
「还有别人非依止彼，即依止其他人。」
Ṭhito catūhi etehi, purisehi yathākkamaṃ;
「由此四人如其所止，皆已稳重端正。」
Samānatāya ñātabbā, catassopi vibhāvinā. (visuddhi. 1.291);
「当以平等心观察这四者之状态。」(清净论 1.291)
Tatrāyamatthayojanā – asucimhi kira dese eko maṇḍapo. Atheko puriso āgantvā taṃ asuciṃ jigucchamāno taṃ maṇḍapaṃ hatthehi ālambitvā tattha laggo, laggito viya aṭṭhāsi. Athāparo āgantvā taṃ maṇḍapalaggaṃ purisaṃ nissito. Athañño āgantvā cintesi – ‘yo esa maṇḍape laggo, yo ca taṃ nissito, ubhopete duṭṭhitā; dhuvo ca nesaṃ maṇḍapapapāte pāto, handāhaṃ bahiyeva tiṭṭhāmī’ti so tannissitaṃ anissāya bahiyeva aṭṭhāsi. Athāparo āgantvā maṇḍapalaggassa tannissitassa ca akhemabhāvaṃ cintetvā bahiṭhitañca suṭṭhitoti mantvā taṃ nissāya aṭṭhāsi.
这里所说的比喻是这样的：在污秽之地，有一座小亭子。一个人来到那里，因觉得污秽而厌弃，便用手扶住那座亭子，似乎依靠于它，站立在其旁。又有一个人来到，坐在依靠亭子的那个人身上。第三个人到来，思惟道：『依靠在亭子上的人和被依靠而坐的人，两者都不洁净；且此亭子久经污秽，若落下，我便保持在外面。』于是，这第三个人不依附于坐者，只安立于亭子之外。又有第四个人来，他思虑亭子和被依靠者的不洁净，认为亭外较净，于是靠在外面站立。
Tattha asucimhi dese maṇḍapo viya kasiṇugghāṭimākāsaṃ daṭṭhabbaṃ. Asucijigucchāya maṇḍapalaggo puriso viya rūpanimittajigucchāya ākāsārammaṇaṃ ākāsānañcāyatanaṃ . Maṇḍapalaggaṃ purisaṃ nissito viya ākāsārammaṇaṃ ākāsānañcāyatanaṃ ārabbha pavattaṃ viññāṇañcāyatanaṃ. Tesaṃ dvinnampi akhemabhāvaṃ cintetvā anissāya taṃ maṇḍapalaggaṃ, bahiṭhito viya, ākāsānañcāyatanaṃ ārammaṇaṃ akatvā tadabhāvārammaṇaṃ ākiñcaññāyatanaṃ. Maṇḍapalaggassa tannissitassa ca akhemataṃ cintetvā bahiṭhitañca ‘suṭṭhito’ti mantvā taṃ nissāya ṭhito viya viññāṇābhāvasaṅkhāte bahipadese ṭhitaṃ ākiñcaññāyatanaṃ ārabbha pavattaṃ nevasaññānāsaññāyatanaṃ daṭṭhabbaṃ. Evaṃ pavattamānañca –
此处污秽之地的亭子，须视为如同遍光明境界般的空间。因污秽而厌恶亭子依靠的人，如同因观相之美而厌恶空间境界的存在。依靠亭子的人，如同依止空间境界并起始转动意识境界者。二者中，有人思虑不洁净之相，不依靠亭子而如同站立于外，舍弃依止境界，如空无所有境界。思虑依靠者亦不洁净，认为外在才是清净，于是站立外面。由此起始可见一切境界转变的现象——
Ārammaṇaṃ karoteva, aññābhāvena taṃ idaṃ;
此即是「起发境界」，以不同特性成就它。
Diṭṭhadosampi rājānaṃ, vuttihetu yathā jano. (visuddhi. 1.292);
如《净行品》所说：「亲见王臣的言行举止，犹如人们间的传闻因缘。」
Idañhi nevasaññānāsaññāyatanaṃ ‘āsannaviññāṇañcāyatanapaccatthikā ayaṃ samāpattī’ti evaṃ diṭṭhadosampi taṃ ākiñcaññāyatanaṃ aññassa ārammaṇassa abhāvā ārammaṇaṃ karoteva. Yathā kiṃ? ‘Diṭṭhadosampi rājānaṃ vuttihetu yathā jano’. Yathā hi asaṃyataṃ pharusakāyavacīmanosamācāraṃ kañci sabbadisampatiṃ rājānaṃ ‘pharusasamācāro aya’nti evaṃ diṭṭhadosampi aññattha vuttiṃ alabhamāno jano vuttihetu nissāya vattati, evaṃ diṭṭhadosampi taṃ ākiñcaññāyatanaṃ aññaṃ ārammaṇaṃ alabhamānamidaṃ nevasaññānāsaññāyatanaṃ ārammaṇaṃ karoteva. Evaṃ kurumānañca –
这时，那无记无见境界，作为近于识者境界的辅助而出现，亦即借助识的成立而起。为何如此？如人因愤怒暴躁的身体、言辞、意念所引发的舆论被称为『粗恶行为』，同样，近于见处境界亦因获得他境之辅而成立，其因缘即是此舆论因缘。由此，与见处境界相关的近于识者境界，借助于另一个辅助境界而生起，如此构成无记无见的辅助境界。这样起行，
Āruḷho dīghanisseṇiṃ, yathā nisseṇibāhukaṃ;
如同攀登陡峭长坡，手扶栏杆般，稳固而行。
Pabbataggañca āruḷho, yathā pabbatamatthakaṃ.
比喻如同山顶陡峭，意味着事物以山的本质为依归。
Yathā vā girimāruḷho, attanoyeva jaṇṇukaṃ;
又如同山峦陡立，其本质自生自成。
Olubbhati tathevetaṃ, jhānamolubbha vattatīti. (visuddhi. 1.293);
此处譬如，禅定的境界就是如此。当这状态渐次显现时，即能生起禅定光明。（引自净化论第1卷第293页）
Arūpāvacarakusalakathā niṭṭhitā. · 无色界善论已毕。
Tebhūmakakusalavaṇṇanā三地善的解释
§269
269. Idāni yasmā sabbānipetāni tebhūmakakusalāni hīnādinā pabhedena vattanti, tasmā tesaṃ taṃ pabhedaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha hīnanti lāmakaṃ. Taṃ āyūhanavasena veditabbaṃ. Hīnuttamānaṃ majjhe bhavaṃ majjhimaṃ. Padhānabhāvaṃ nītaṃ paṇītaṃ, uttamanti attho. Tānipi āyūhanavaseneva veditabbāni. Yassa hi āyūhanakkhaṇe chando vā hīno hoti, vīriyaṃ vā, cittaṃ vā, vīmaṃsā vā, taṃ hīnaṃ nāma. Yassa te dhammā majjhimā ceva paṇītā, ca taṃ majjhimañceva paṇītañca. Yaṃ pana kattukāmatāsaṅkhātaṃ chandaṃ dhuraṃ chandaṃ jeṭṭhakaṃ chandaṃ pubbaṅgamaṃ katvā āyūhitaṃ, taṃ chandādhipatito āgatattā chandādhipateyyaṃ nāma. Vīriyādhipateyyādīsupi eseva nayo.
269. 现在说明，既然诸所有善法乃是土地所生，因贪嗔等低劣根本分别而生之，所以当再次显示此等分别时，先应当说明诸法何者称为善法、何者称为下流等。此中“下流”等说乃以年龄层次为分界。最低者属下流，中间者为中间，最高者为上乘。此等亦当以年龄层次加以辨别。所谓年龄层次，即欲念、精进、心、审虑等状态低劣者即名“下流”，这些法若处于中等及精纯状态，则为中间及上乘。又若是以造作志愿累积所成最强烈、最高贵、预先发起之欲念，称为欲念统摄者。精进等统摄者亦同此理。
Imasmiṃ pana ṭhāne ṭhatvā nayā gaṇetabbā. Sabbapaṭhamaṃ vibhatto hi eko nayo, hīnanti eko, majjhimanti eko, paṇītanti eko, chandādhipateyyanti eko. Ime tāva chandādhipateyye pañca nayā. Evaṃ vīriyādhipateyyādīsupīti cattāro pañcakā vīsati honti. Purimo vā eko suddhikanayo, hīnantiādayo tayo, chandādhipateyyantiādayo cattāro, chandādhipateyyaṃ hīnantiādayo dvādasāti evampi vīsati nayā honti.
在此基础上，应当将诸法归结为若干统摄法。首先分别为五种统摄：低劣者统摄、中等者统摄、良好者统摄、欲念统摄。如此，欲念统摄以下诸统摄共有二十五个。这当中又有四种欲念统摄。如此以此推之，从精进统摄开始，诸类共四分成二十五类。最初有一种纯净统摄，随后低劣等三种与四种欲念统摄，合共十二种，此乃二十种统摄。
Ime vīsati mahānayā kattha vibhattāti? Mahāpakaraṇe (paṭṭhā. 2.14.1) hīnattike vibhattā. Imasmiṃ pana ṭhāne hīnattikato majjhimarāsiṃ gahetvā hīnamajjhimapaṇītavasena tayo koṭṭhāsā kātabbā. Tatopi majjhimarāsiṃ ṭhapetvā hīnapaṇīte gahetvā nava nava koṭṭhāsā kātabbā. Hīnasmiṃyeva hi hīnaṃ atthi majjhimaṃ atthi paṇītaṃ atthi. Paṇītasmimpi hīnaṃ atthi majjhimaṃ atthi paṇītaṃ atthi. Tathā hīnahīnasmiṃ hīnaṃ, hīnahīnasmiṃ majjhimaṃ, hīnahīnasmiṃ paṇītaṃ. Hīnamajjhimasmiṃ hīnaṃ, hīnamajjhimasmiṃ majjhimaṃ, hīnamajjhimasmiṃ paṇītaṃ. Hīnapaṇītasmiṃ hīnaṃ, hīnapaṇītasmiṃ majjhimaṃ, hīnapaṇītasmiṃ paṇītanti ayameko navako. Paṇītahīnasmimpi hīnaṃ nāma atthi, paṇītahīnasmiṃ majjhimaṃ, paṇītahīnasmiṃ paṇītaṃ. Tathā paṇītamajjhimasmiṃ hīnaṃ, paṇītamajjhimasmiṃ majjhimaṃ, paṇītamajjhimasmiṃ paṇītaṃ. Paṇītapaṇītasmiṃ hīnaṃ, paṇītapaṇītasmiṃ majjhimaṃ, paṇītapaṇītasmiṃ paṇītanti. Ayaṃ dutiyo navakoti dve navakā aṭṭhārasa. Imāni aṭṭhārasa kammadvārāni nāma . Imehi pabhāvitattā , imesaṃ vasena, aṭṭhārasa khattiyā, aṭṭhārasa brāhmaṇā, aṭṭhārasa vessā, aṭṭhārasa suddā, aṭṭhacattālīsa gottacaraṇāni veditabbāni.
这二十个大统摄如何分别呢？依大品（戒本二章第一节14行）中以低劣者细分为数类。此处以低劣为基础取中间层次，作三垒分类为低、中、良三层统摄。又在中间层中依照低、中、良的分化，再作九个统摄。因低处亦有低、中、良；中处亦有低、中、良；良处亦有低、中、良。挑出每一层次之间交叉组合，成九类。再此基础上，良与低两方面相互组合，于是又生成第二个九类，合计十八类。此即十八种行为门类，这些行为分别之后，凭此可辨识十八种刹那行为方式。由此而知，有十八种氏族、十八种婆罗门、十八种婆萨、十八种淑女，合计四十八氏族及行业类别，皆可从此生起识别。
Imesu ca pana tebhūmakesu kusalesu kāmāvacarakusalaṃ tihetukampi duhetukampi hoti ñāṇasampayuttavippayuttavasena. Rūpāvacarārūpāvacaraṃ pana tihetukameva ñāṇasampayuttameva. Kāmāvacarampettha adhipatinā sahāpi uppajjati vināpi. Rūpāvacarārūpāvacaraṃ adhipatisampannameva hoti. Kāmāvacarakusale cettha ārammaṇādhipati sahajātādhipatīti dvepi adhipatayo labbhanti. Rūpāvacarārūpāvacaresu ārammaṇādhipati na labbhati, sahajātādhipatiyeva labbhati. Tattha cittassa cittādhipateyyabhāvo sampayuttadhammānaṃ vasena vutto. Dvinnaṃ pana cittānaṃ ekato abhāvena sampayuttacittassa cittādhipati nāma natthi. Tathā chandādīnaṃ chandādhipatiādayo. Keci pana ‘sace cittavato kusalaṃ hoti, mayhaṃ bhavissatīti evaṃ yaṃ cittaṃ dhuraṃ katvā jeṭṭhakaṃ katvā aparaṃ kusalacittaṃ āyūhitaṃ, tassa taṃ purimacittaṃ cittādhipati nāma hoti, tato āgatattā idaṃ cittādhipateyyaṃ nāmā’ti evaṃ āgamanavasenāpi adhipatiṃ nāma icchanti. Ayaṃ pana nayo neva pāḷiyaṃ na aṭṭhakathāyaṃ dissati. Tasmā vuttanayeneva adhipatibhāvo veditabbo. Imesu ca ekūnavīsatiyā mahānayesu purime suddhikanaye vuttaparimāṇāneva cittāni ca navakā ca pāṭhavārā ca honti. Tasmā ñāṇasampayuttesu vuttaparimāṇato vīsatiguṇo cittanavakavārabhedo veditabbo, catūsu ñāṇavippayuttesu soḷasaguṇoti, ayaṃ tebhūmakakusale pakiṇṇakakathā nāmāti.
在这三方面的能具善业所染的欲乐行为中，乃至共有三因三果，是善的因果，有智慧相应与非相应之别。身色行为与非身色行为，三因果仅是智慧相应的因果。欲乐行为在此有主宰者，且并存；身色行为与非身色行为则为具有主宰性质。此处对善欲乐行为，有对象主宰与同类主宰两种主宰，而身色与非身色行为只有同类主宰。这里说到心的主宰现象，是依赖相应法而称。两心之一若缺失，则无依存心主宰之名。诸如对欲等诸法的主宰同理。有些人说：“若心有善，则我存。”据此说，此前之心为主宰，后来已成善心称为从属；因此就该称其前心为主宰。从这种来由上，他们称为主宰，这种说法，在巴利文经藏及注疏中皆未见。如是说法必须知为主宰的本义。在这二十一大论中，先前纯净论述内包括新旧心、通暢心。有智慧相应的，按论述数量应知有二十倍新旧心差别，智慧非相应有十六倍。此三方面的能具善业属于杂穷义。
Tebhūmakakusalaṃ. · 三地善。
Lokuttarakusalavaṇṇanā
超世间善品论述
§277
277. Evaṃ bhavattayasampattinibbattakaṃ kusalaṃ dassetvā idāni sabbabhavasamatikkamanāya lokuttarakusalaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha lokuttaranti kenaṭṭhena lokuttaraṃ? Lokaṃ taratīti, lokuttaraṃ lokaṃ uttaratīti lokuttaraṃ; lokaṃ samatikkamma abhibhuyya tiṭṭhatīti lokuttaraṃ (paṭi. ma. 2.43). Jhānaṃ bhāvetīti ekacittakkhaṇikaṃ appanājhānaṃ bhāveti janeti vaḍḍheti.
277. 如此，于三界成就的善法显现已知，现今为超越一切三界的断除生死之善行，复当示现。何者为善？何为超世间？所谓超世间者，谓超越世间，即超世界。超越世间者，是超越世间界，如越过世间，且常立于超世。修习禅定，始一心住入禅定，生长禅定。
Lokato niyyāti vaṭṭato niyyātīti niyyānikaṃ. Niyyāti vā etenāti niyyānikaṃ. Taṃsamaṅgī hi puggalo dukkhaṃ parijānanto niyyāti, samudayaṃ pajahanto niyyāti, nirodhaṃ sacchikaronto niyyāti, maggaṃ bhāvento niyyāti. Yathā ca pana tebhūmakakusalaṃ vaṭṭasmiṃ cutipaṭisandhiyo ācināti vaḍḍhetīti ācayagāmī nāma hoti, na tathā idaṃ. Idaṃ pana yathā ekasmiṃ purise aṭṭhārasahatthaṃ pākāraṃ cinante aparo mahāmuggaraṃ gahetvā tena citacitaṭṭhānaṃ apacinanto viddhaṃsento eva gaccheyya, evameva tebhūmakakusalena citā cutipaṭisandhiyo paccayavekallakaraṇena apacinantaṃ viddhaṃsentaṃ gacchatīti apacayagāmi.
出离于世间者，自圆成出离。出离与此即指出离。此般出离者，是能断除苦者，是能舍离集者，是能证灭者，是能修行道者。犹如三界业的终断与始起，呼为春耕，生长增进者，非彼。譬如一人毁坏十八万个篱笆，另人携大铁锤毁坏其所损立足之处，若行如是，三界善中生起的心切断生起互为缘起，任毁坏破坏者，称为毁坏者。
Diṭṭhigatānaṃ pahānāyāti, ettha diṭṭhiyo eva diṭṭhigatāni, gūthagataṃ muttagatantiādīni (a. ni. 9.11) viya. Dvāsaṭṭhiyā vā diṭṭhīnaṃ antogadhattā diṭṭhīsu gatānītipi diṭṭhigatāni. Diṭṭhiyā vā gataṃ etesantipi diṭṭhigatāni. Diṭṭhisadisagamanāni diṭṭhisadisappavattānīti attho. Kāni pana tānīti? Sasampayuttāni sakkāyadiṭṭhivicikicchāsīlabbataparāmāsaapāyagamanīyarāgadosamohākusalāni. Tāni hi yāva paṭhamamaggabhāvanā tāva pavattisabbhāvato diṭṭhisadisagamanānīti vuccanti. Iti diṭṭhiyo ca diṭṭhigatāni ca diṭṭhigatāni. Tesaṃ diṭṭhigatānaṃ. Pahānāyāti samucchedavaseneva pajahanatthāya. Paṭhamāyāti gaṇanavasenapi paṭhamuppattivasenapi paṭhamāya. Bhūmiyāti ‘‘anantarahitāya bhūmiyā’’tiādīsu (pārā. 27; ma. ni. 2.296) tāva ayaṃ mahāpathavī bhūmīti vuccati. ‘‘Sukhabhūmiyaṃ kāmāvacare’’tiādīsu (dha. sa. 988) cittuppādo. Idha pana sāmaññaphalaṃ adhippetaṃ. Tañhi sampayuttānaṃ nissayabhāvato te dhammā bhavanti etthāti bhūmi. Yasmā vā samānepi lokuttarabhāve sayampi bhavati uppajjati, na nibbānaṃ viya apātubhāvaṃ, tasmāpi bhūmīti vuccati; tassā paṭhamāya bhūmiyā. Pattiyāti sotāpattiphalasaṅkhātassa paṭhamassa sāmaññaphalassa pattatthāya paṭilābhatthāyāti evamettha attho veditabbo. Viviccāti samucchedavivekavasena viviccitvā, vinā hutvā.
放弃见解者，此处见解即见解所依之对象，如隐敝解束等例。六十二类见解之消去，称作到达见解之境彼已达见解即见解所依之境者，称为见解所依境界。何者？乃为执着我见、疑惑及其他恶法障碍，谓一切恶业所从生起，谓初修道所出现的见解所依境界。故称见界及见所依境。放弃者，即意断尽而舍弃。初者，按序数及先后。地，即无间断之境地，谓至此为大地。所谓乐境，在欲界中此心生起。此为共修法的依止，如此诸法由共缘起，此即地。因其同时具足超世间性，亦生亦立，非涅槃般超出生死，故谓地。该处初地，意指得声闻果初得共修法。远离，意指断除及舍弃烦恼，无挂碍无背离。
Idāni kiñcāpi lokiyajjhānampi na vinā paṭipadāya ijjhati, evaṃ santepi idha suddhikanayaṃ pahāya lokuttarajjhānaṃ paṭipadāya saddhiṃyeva garuṃ katvā desetukāmatāya dukkhapaṭipadaṃ dandhābhiññantiādimāha.
现今任何世间禅定皆不能离开修道法门，即便如此，此纯净论述中舍弃世间禅定专注于超世间禅定的共修，称为庄严恭敬而生起愿行之苦行道。
Tattha yo āditova kilese vikkhambhento dukkhena sasaṅkhārena sappayogena kilamanto vikkhambheti tassa dukkhā paṭipadā hoti; yo pana vikkhambhita kileso vipassanāparivāsaṃ vasanto cirena maggapātubhāvaṃ pāpuṇāti tassa dandhābhiññā hoti. Iti yo koci vāro dukkhapaṭipadadandhābhiñño nāma kato.
彼处有一切烦恼起始似的震动，因痛苦及造作的聚集而使心浑浊摇动，称为烦恼的震动。若震动的烦恼长住内心，伴随观照，最终得于道果之果，这时便有止息的断慧。如此，谁有痛苦道中断慧，就称为有此断慧。
Katamaṃ pana vāraṃ rocesunti? Yattha sakiṃ vikkhambhitā kilesā samudācaritvā dutiyampi vikkhambhitā puna samudācaranti, tatiyaṃ vikkhambhite pana tathāvikkhambhiteva katvā maggena samugghātaṃ pāpeti, imaṃ vāraṃ rocesuṃ. Imassa vārassa dukkhāpaṭipadā dandhābhiññāti nāmaṃ kataṃ. Ettakena pana na pākaṭaṃ hoti. Tasmā evamettha ādito paṭṭhāya vibhāvanā veditabbā – yo hi cattāri mahābhūtāni pariggahetvā upādārūpaṃ pariggaṇhāti, arūpaṃ pariggaṇhāti, ‘rūpārūpaṃ’ pana pariggaṇhanto dukkhena kasirena kilamanto pariggahetuṃ sakkoti, tassa dukkhā paṭipadā nāma hoti. Pariggahitarūpārūpassa pana vipassanāparivāse maggapātubhāvadandhatāya dandhābhiññā nāma hoti.
那么何谓断慧？就是某处烦恼被断后又起，再被断后又起，第三次断慧时虽烦恼尚存却似断慧，因之达致断灭的道果，此即称为断慧。此断慧所经历的痛苦道及断慧状态，通常不明显。因此须从此开始由观照知见——取四大及名色为执著对象，执著无形无相；以“色与非色”为执著而烦恼污染虽多，却无力执著，是为痛苦道。已执著色与非色而住于观照中，具备能带来道果的断慧即为断慧。
Yopi rūpārūpaṃ pariggahetvā ‘nāmarūpaṃ’ vavatthapento dukkhena kasirena kilamanto vavatthapeti, vavatthāpite ca nāmarūpe vipassanāparivāsaṃ vasanto cirena maggaṃ uppādetuṃ sakkoti, tassāpi dukkhā paṭipadā dandhābhiññā nāma hoti.
或者取“色与非色”为执著，观察“名色”，虽受烦恼染污严重，仍能澄明观察，使道生起且维持，称为此处痛苦道的断慧。
Aparo nāmarūpampi vavatthapetvā ‘paccaye’ pariggaṇhanto dukkhena kasirena kilamanto pariggaṇhāti, paccaye ca pariggahetvā vipassanāparivāsaṃ vasanto cirena maggaṃ uppādeti, evampi dukkhā paṭipadā dandhābhiññā nāma hoti.
再或者观察名色，取“缘”为执著，受烦恼污染依缘而执著，依缘观照，而后长住观照增长道果，仍是此痛苦道的断慧。
Aparo paccayepi pariggahetvā ‘lakkhaṇāni’ paṭivijjhanto dukkhena kasirena kilamanto paṭivijjhati, paṭividdhalakkhaṇo ca vipassanāparivāsaṃ vasanto cirena maggaṃ uppādeti, evampi dukkhā paṭipadā dandhābhiññā nāma hoti.
此外，取“缘”之后，再透视其“特征”，受烦恼干扰，从特征中洞知烦恼为苦，洞见特征的断慧者，依观照长住能生起道果，这样也是痛苦道的断慧。
Aparo lakkhaṇānipi paṭivijjhitvā vipassanāñāṇe tikkhe sūre pasanne vahante uppannaṃ ‘vipassanānikantiṃ’ pariyādiyamāno dukkhena kasirena kilamanto pariyādiyati, nikantiñca pariyādiyitvā vipassanāparivāsaṃ vasanto cirena maggaṃ uppādeti, evampi dukkhā paṭipadā dandhābhiññā nāma hoti. Imaṃ vāraṃ rocesuṃ. Imassa vārassa etaṃ nāmaṃ kataṃ. Imināva upāyena parato tisso paṭipadā veditabbā.
又进一步洞察特征时，于有观照力的观照智慧中，自在开释正念，以极锐利的观察清净安然承载正在生起的“观照烦恼终息”现象，虽烦恼严重仍能遍知遍释，长住于观照而生道果，这亦是痛苦道的断慧。请认识此断慧。由此断慧，可以以此方法再依次认识其后三种道。
Phasso hotītiādīsu anaññātaññassāmītindriyaṃ, sammāvācā, sammākammanto, sammāājīvoti cattāri padāni adhikāni. Niddesavāre ca vitakkādiniddesesu ‘maggaṅga’ntiādīni padāni adhikāni. Sesaṃ sabbaṃ heṭṭhā vuttasadisameva. Bhūmantaravasena pana lokuttaratāva idha viseso.
触觉等五根，乃是不分别五根中的根之一。正语、正业、正命为四种要义。此外，在示例章节如“八正道”等中，念头等也被列举为多种要义。其余总称皆从此类相似意义而言。而于世外境界，此处有其特异性。
Tattha anaññātaññassāmītindriyanti ‘anamatagge saṃsāravaṭṭe anaññātaṃ amataṃ padaṃ catusaccadhammameva vā jānissāmī’ti paṭipannassa iminā pubbābhogena uppannaṃ indriyaṃ. Lakkhaṇādīni panassa heṭṭhā paññindriye vuttanayeneva veditabbāni.
其中，不分别五根之所谓，便是指不知尽头的轮回大海中，不可测度的无生法、四圣谛法等。此根业已通过先前的修习而生起。诸标志等可从次于慧根的诠释中察知。
Sundarā pasatthā vā vācā sammāvācā. Vacīduccaritasamugghāṭikāya micchāvācāviratiyā etaṃ adhivacanaṃ. Sā pariggahalakkhaṇā viramaṇarasā micchāvācappahānapaccupaṭṭhānā. Sundaro pasattho vā kammanto sammākammanto. Micchākammantasamucchedikāya pāṇātipātādiviratiyā etaṃ nāmaṃ. So samuṭṭhānalakkhaṇo viramaṇaraso micchākammantappahānapaccupaṭṭhāno. Sundaro pasattho vā ājīvo sammāājīvo. Micchājīvaviratiyā etaṃ adhivacanaṃ. So vodānalakkhaṇo ñāyājīvappavattiraso micchājīvappahānapaccupaṭṭhāno.
语句或发言应美善清净，此为正语。由于露出恶劣语行故，称为邪语。其标志为断绝恶语并以止息邪语为依止。行为端正善良者为正业。因断绝如杀生等恶业故名正业。发起业已断除者，乃是止息邪业的具体表现。正命者为正业之生存赖以维持。断除邪命生存，即为正命。此为明证正命断除邪命念头出现的根本标记。
Apica heṭṭhā viratittaye vuttavasenapettha lakkhaṇādīni veditabbāni. Iti imesaṃ tiṇṇaṃ dhammānaṃ vasena heṭṭhā vuttaṃ maggapañcakaṃ idha maggaṭṭhakaṃ veditabbaṃ. Yevāpanakesu ca imesaṃ abhāvo. Tathā karuṇāmuditānaṃ. Ime hi tayo dhammā idha pāḷiyaṃ āgatattāva yevāpanakesu na gahitā. Karuṇāmuditā pana sattārammaṇā, ime dhammā nibbānārammaṇāti tāpettha na gahitā. Ayaṃ tāva uddesavāre visesattho.
此外，关于断除戒律的标志等，亦应如此领会。由此，这三种法的注释中，将八正道之五要亦纳为正道的组成。若有缺漏，则是缘于慈悲与欢喜的缘起。此三法是巴利文部经典中出现的法，则于缺漏处未曾广泛摄受。因慈悲欢喜乃有为身之表现，故未纳入涅槃诸法的范畴。此即示例章节中特别阐述之义。
§283
283. Niddesavāre pana maggaṅgaṃ maggapariyāpannanti ettha tāva maggassa aṅganti maggaṅgaṃ; maggakoṭṭhāsoti attho. Yathā pana araññe pariyāpannaṃ araññapariyāpannaṃ nāma hoti, evaṃ magge pariyāpannanti maggapariyāpannaṃ. Maggasannissitanti attho.
283. 在示例章节中，八正道称为正道之缘分。此中所谓正道缘分即为正道众支。犹如林间环绕之称“林中环绕”，正道延伸称为正道环绕，意指正道具足。即此含义。
§285
285.Pītisambojjhaṅgoti ettha pīti eva sambojjhaṅgoti pītisambojjhaṅgo. Tattha bodhiyā bodhissa vā aṅgoti bojjhaṅgo. Idaṃ vuttaṃ hoti – yā ayaṃ dhammasāmaggī yāya lokuttaramaggakkhaṇe uppajjamānāya līnuddhaccapatiṭṭhānāyūhanakāmasukhattakilamathānuyogaucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtāya satidhammavicayavīriyapītipassaddhisamādhiupekkhāsaṅkhātāya dhammasāmaggiyā ariyasāvako bujjhatīti katvā bodhīti vuccati. Bujjhatīti kilesasantānaniddāya uṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikaroti. Tassā dhammasāmaggīsaṅkhātāya bodhiyā aṅgotipi bojjhaṅgo, jhānaṅgamaggaṅgādīni viya. Yopesa yathāvuttappakārāya etāya dhammasāmaggiyā bujjhatīti katvā ariyasāvako bodhīti vuccati, tassa bodhissa aṅgotipi bojjhaṅgo; senaṅgarathaṅgādayo viya. Tenāhu aṭṭhakathācariyā – ‘‘bujjhanakassa puggalassa aṅgāti vā bojjhaṅgā’’ti (vibha. aṭṭha. 466; saṃ. ni. aṭṭha. 3.5.182).
285. 关于喜觉支，此处指正觉支中一种喜乐的觉支──即喜觉支。此处“觉”指觉悟本尊。此意解释为──“因此法和合，圣徒以正道所显示的世间超越法得乐，断除贪、瞋、痴、烦恼之流，断除生死轮回诸多障碍，生起正念、正知、精进、喜乐、安定、定力与捨离，故以法具足之正道，圣徒得以觉悟。”所谓觉者，意谓断除烦恼、彻悟四圣谛，获证涅槃。故正道法名为‘觉’之一支，如禅那、行道等众支相类。因而论师云：“觉悟之人，其觉支之一支即为觉支。”（见注疏卷466、总集卷3.5.182）
Apica ‘‘bojjhaṅgāti kenaṭṭhena bojjhaṅgā? Bodhāya saṃvattantīti bojjhaṅgā, bujjhantīti bojjhaṅgā, anubujjhantīti bojjhaṅgā, paṭibujjhantīti bojjhaṅgā, sambujjhantīti bojjhaṅgā’’ti (paṭi. ma. 2.17) iminā paṭisambhidānayenāpi bojjhaṅgattho veditabbo. Pasattho sundaro vā bojjhaṅgoti sambojjhaṅgo. Evaṃ pīti eva sambojjhaṅgo pītisambojjhaṅgoti. Cittekaggatāniddesādīsupi imināva nayena attho veditabbo.
“觉支”者，由何最为觉支？由使觉悟者而起，故称觉支；由知觉者起，故称觉支；由了解者起，故称觉支；由反复了解者起，故称觉支；由善知者起，故称觉支。由此五种辨别，亦当知“觉支”的义。清净美好者谓之“觉支”，所谓“具足觉支”。如是，喜悦者谓之“具足觉支”，称为“喜悦觉支”。即便在心所第一描述等处，亦应由此引申义解说。
§296
296.Tesaṃ dhammānanti ye tasmiṃ samaye paṭivedhaṃ gacchanti catusaccadhammā, tesaṃ dhammānaṃ. Anaññātānanti kiñcāpi paṭhamamaggena te dhammā ñātā nāma honti, yathā pana pakatiyā anāgatapubbaṃ vihāraṃ āgantvā vihāramajjhe ṭhitopi puggalo pakatiyā anāgatabhāvaṃ upādāya ‘anāgatapubbaṃ ṭhānaṃ āgatomhī’ti vadati, yathā ca pakatiyā apiḷandhapubbaṃ mālaṃ piḷandhitvā, anivatthapubbaṃ vatthaṃ nivāsetvā, abhuttapubbaṃ bhojanaṃ bhuñjitvā, pakatiyā abhuttabhāvaṃ upādāya abhuttapubbaṃ bhojanaṃ bhuttomhīti vadati, evamidhāpi yasmā pakatiyā iminā puggalena ime dhammā na ñātapubbā tasmā anaññātānanti vuttaṃ. Adiṭṭhādīsupi eseva nayo. Tattha adiṭṭhānanti ito pubbe paññācakkhunā adiṭṭhānaṃ. Appattānanti adhigamanavasena appattānaṃ. Aviditānanti ñāṇena apākaṭakatānaṃ. Asacchikatānanti apaccakkhakatānaṃ. Sacchikiriyāyāti paccakkhakaraṇatthaṃ. Yathā ca iminā padena, evaṃ sesehipi saddhiṃ anaññātānaṃ ñāṇāya, adiṭṭhānaṃ dassanāya, appattānaṃ pattiyā, aviditānaṃ vedāyāti yojanā kātabbā.
296.「彼诸法」者，谓于当时得以显现之四圣谛法也，此谓诸法。所谓「未知者」，即诸法未为根本所认识者。譬如，中间者到来寄居于未来前方之住处，即使立于其间者，亦因执持中间者之未来状态，而说“未来前方之处已来”。又譬如，中间者折断前方之花，放置后方之衣，食用非自家之饭，乃因执持中间者之非自家状态，而说“非自家之饭由我食用”。如是，由于此中人未根本认识此等法故，称为「未知」。此义亦通用于「不可见」等语。其处所谓「根本」，即昔时由智慧眼所根本显现者；「现得」者，谓由获得智慧而得；「未知」者，谓由智慧未通达而不得；「不实」者，谓不可靠之义。故以此语句应相连贯，用以表明未知者之智慧识见、根本显现、所获体证、未知与不实一体理解。
§299
299.Catūhi vacīduccaritehītiādīsu vacīti vacīviññatti veditabbā. Tiṇṇaṃ dosānaṃ yena kenaci duṭṭhāni caritānīti duccaritāni. Vacīto pavattāni duccaritāni vacīduccaritāni, vaciyā vā nipphāditāni duccaritāni vacīduccaritāni. Tehi vacīduccaritehi. Ārakā ramatīti ārati. Vinā tehi ramatīti virati. Tato tato paṭinivattāva hutvā tehi vinā ramatīti paṭivirati. Upasaggavasena vā padaṃ vaḍḍhitaṃ. Sabbamidaṃ oramaṇabhāvassevādhivacanaṃ. Veraṃ maṇati, vināsetīti veramaṇī. Idampi oramaṇasseva vevacanaṃ. Yāya pana cetanāya musāvādādīni bhāsamāno karoti nāma, ayaṃ lokuttaramaggavirati. Uppajjitvā taṃ kiriyaṃ kātuṃ na deti, kiriyāpathaṃ pacchindatīti akiriyā. Tathā taṃ karaṇaṃ kātuṃ na deti, karaṇapathaṃ pacchindatīti akaraṇaṃ. Yāya ca cetanāya catubbidhaṃ vacīduccaritaṃ bhāsamāno ajjhāpajjati nāma, ayaṃ uppajjitvā tathā ajjhāpajjituṃ na detīti anajjhāpatti.
299.所谓「四种恶口行为」等诸语，皆应解作语言。三恶（贪、嗔、痴）所导致之恶行，谓坏坏行为。由此恶口行为、如谤言、恶语等诸恶行为而起，谓之恶口行为。以「离恶授乐」相对者谓止恶。反复回转绝离彼恶，则谓远离。以语根为体，增益用法，为化缘之语。所谓此皆为止恶护语。若由有意识而说妄语等，则此为彼世间以上之正道止恶。已生者不令其起，曰无为；虽不造作而起，曰无作。又以此意识所说之四种恶口行为加以制伏者，谓不悦。谓已生者，使不复生，称为不悦。
Velāanatikkamoti ettha ‘‘tāya velāyā’’tiādīsu (dī. ni. 2.154; mahāva. 1-3; udā. 1 ādayo) tāva kālo velāti āgato. ‘‘Uruvelāyaṃ viharatī’’ti (mahāva. 1; saṃ. ni. 1.137) ettha rāsi. ‘‘Ṭhitadhammo velaṃ nātivattatī’’ti (cūḷava. 384; a. ni. 8.19; udā. 45) ettha sīmā. Idhāpi sīmāva. Anatikkamanīyaṭṭhena hi cattāri vacīsucaritāni velāti adhippetāni. Iti yāya cetanāya cattāri vacīduccaritāni bhāsamāno velaṃ atikkamati nāma, ayaṃ uppajjitvā taṃ velaṃ atikkamituṃ na detīti velāanatikkamoti vuttā. Velāyatīti vā velā, calayati viddhaṃsetīti attho. Kiṃ velāyati? Catubbidhaṃ vacīduccaritaṃ. Iti velāyanato ‘velā’. Purisassa pana hitasukhaṃ anatikkamitvā vattatīti ‘anatikkamo’. Evamettha padadvayavasenāpi attho veditabbo.
所谓「超时」者，此处言“于此时节”等词汇（参见《增支部》《大部》《优昙华经》），“此时”谓时来已至。若说“彼于乌鲁处修行”，此处谓众多。谓“已立法不越时”者，谓限度。此亦为限度。以不可超越为依止，四种恶口行为乃归属限度。由此意识说四恶口言语，谓越时者，谓此虽已生，而不令越时之谓即超时。谓时者，谓流转、活动之义。何谓时者？谓四种恶口言语也。由词汇而得“时”。谓人不令其行于利益安乐，故称不可超越。由此词对相应之义，应如是解说。
Setuṃ hanatīti setughāto; catunnaṃ vacīduccaritānaṃ padaghāto paccayaghātoti attho. Paccayo hi idha setūti adhippeto. Tatrāyaṃ vacanattho – rāgādiko catunnaṃ vacīduccaritānaṃ paccayo vaṭṭasmiṃ puggalaṃ sinoti bandhatīti setu. Setussa ghāto setughāto. Vacīduccaritapaccayasamugghāṭikāya viratiyā etaṃ adhivacanaṃ. Ayaṃ pana sammāvācāsaṅkhātā virati pubbabhāge nānācittesu labbhati. Aññeneva hi cittena musāvādā viramati, aññena pesuññādīhi. Lokuttaramaggakkhaṇe pana ekacittasmiṃyeva labbhati. Catubbidhāya hi vacīduccaritacetanāya padapacchedaṃ kurumānā maggaṅgaṃ pūrayamānā ekāva virati uppajjati.
谓“破堤”即堤坝损坏；谓四种恶口行为的词破坏为相互因缘所损。所谓因缘，谓此堤坝因缘也。此处义项谓由贪等四种恶口行为为因缘，使人陷入、拘缚，谓为堤坝。堤坝之损谓破堤。由恶口行为因缘所生成者，谓远离恶口行为之名。此义亦称为“戒”。此义在前部分于不同心态中获得。唯有此世间之正行方得一心。由四种恶口行为意行而渐断各种言语之分割，完成正道，其唯一远离恶口行为之法遂生。
§300
300.Kāyaduccaritehīti kāyato pavattehi kāyena vā nipphāditehi pāṇātipātādīhi duccaritehi. Sesaṃ purimanayeneva veditabbaṃ. Ayampi sammākammantasaṅkhātā virati pubbabhāge nānācittesu labbhati. Aññeneva hi cittena pāṇātipātā viramati, aññena adinnādānamicchācārehi. Lokuttaramaggakkhaṇe pana ekacittasmiṃyeva labbhati. Tividhāya hi kāyaduccaritacetanāya padapacchedaṃ kurumānā maggaṅgaṃ pūrayamānā ekāva virati uppajjati.
300.所谓「身恶行」者，谓由身所生之恶行，以手足等所作，如杀生等恶行。余义如前述应悉知。此义亦称为正行之戒，亦于前部分在不同心态中证得。唯有此世间以不同心态断杀生等，断施取邪欲。于世间正行时唯得一心。以三种身恶行意行割断语言分别，完善正道时，唯一远离身恶行得以生起。
§301
301. Sammāājīvaniddese akiriyātiādīsu yāya cetanāya micchājīvaṃ ājīvamāno kiriyaṃ karoti nāma, ayaṃ uppajjitvā taṃ kiriyaṃ kātuṃ na detīti akiriyāti. Iminā nayena yojanā veditabbā. Ājīvo ca nāmesa pāṭiyekko natthi, vācākammantesu gahitesu gahitova hoti, tappakkhikattā. Dhuvapaṭisevanavasena panāyaṃ tato nīharitvā dassitoti. Evaṃ sante sammāājīvo sakiccako na hoti , aṭṭha maggaṅgāni na paripūrenti, tasmā sammāājīvo sakiccako kātabbo, aṭṭha maggaṅgāni paripūretabbānīti. Tatrāyaṃ nayo – ājīvo nāma bhijjamāno kāyavacīdvāresuyeva bhijjati. Manodvāre ājīvabhedo nāma natthi. Pūrayamānopi tasmiṃyeva dvāradvaye pūrati. Manodvāre ājīvapūraṇaṃ nāma natthi. Kāyadvāre pana vītikkamo ājīvahetukopi atthi naājīvahetukopi. Tathā vacīdvāre.
关于正当生活的说明，从不作事等起初的意念开始，谓之不正当生活。即以错误的意念从事谋生活动，称为错误谋生。此事产生后不允许为之，即为不作事。由此推导出应当理解之理。谋生并非单一名称，在言语行为等方面均有所涵盖，且是暂时性的。由于常常从事此行为，因此从此逐渐将其除去后，即生起明见。如此则正当生活者不成其为业者，不圆满八圣道支，故应当使正当生活者成为业者，使其圆满八圣道支。有此理趣——谋生如同水流经过身体之门而侵入身体。心门中并无所谓谋生区别。即使填满此二门，心门中亦无所谓谋生充盈。身体之门中虽有杂乱，但无谋生因，无不谋生因。言语之门亦如是。
Tattha yaṃ rājarājamahāmattā khiḍḍāpasutā sūrabhāvaṃ dassentā migavadhaṃ vā panthaduhanaṃ vā paradāravītikkamaṃ vā karonti, idaṃ akusalaṃ kāyakammaṃ nāma. Tato viratipi ‘sammākammanto’ nāma. Yaṃ pana naājīvahetukaṃ catubbidhaṃ vacīduccaritaṃ bhāsanti, idaṃ akusalaṃ vacīkammaṃ nāma. Tato viratipi ‘sammāvācā’ nāma.
彼时国王、宰相、贵族及乞丐等，呈现出高贵的仪态，若行猎杀众生，或践踏道路，或偷盗他物，此乃称为不善身体行为。对之戒除，名为正业行为。又若有人说四种非谋生因的不正当言语，此谓不善语言行为。戒除之名为正语。
Yaṃ pana ājīvahetu nesādamacchabandhādayo pāṇaṃ hananti, adinnaṃ ādiyanti, micchācāraṃ caranti, ayaṃ micchājīvo nāma. Tato virati ‘sammāājīvo’ nāma. Yampi lañjaṃ gahetvā musā bhaṇanti, pesuññapharusasamphappalāpe pavattenti, ayampi micchājīvo nāma. Tato virati sammāājīvo nāma.
然后，有些因谋生而起的恶行，如杀生、盗盗、行邪道，此谓错误谋生。戒除之名谓正当生活。若有人袭取他人之物，说谎，行使挑拨离间、粗恶杂秽语言，此亦谓错误谋生。戒断之名亦为正当生活。
Mahāsīvatthero panāha – ‘kāyavacīdvāresupi vītikkamo ājīvahetuko vā hotu no vā ājīvahetuko, akusalaṃ kāyakammaṃ vacīkammantveva saṅkhyaṃ gacchati. Tato viratipi sammākammanto sammāvācātveva vuccatī’ti. ‘Ājīvo kuhi’nti vutte pana ‘tīṇi kuhanavatthūni nissāya cattāro paccaye uppādetvā tesaṃ paribhogo’ti āha. Ayaṃ pana koṭippatto micchājīvo. Tato virati sammāājīvo nāma.
长老大思惟说：「身体与言语诸门的放逸，由于谋生因缘，俱生恶作用。戒断之后即称正业者，称为正语。」又问正当生活如何成就？答曰：根据三种源头，依四种缘起而产生其所消耗。这即为错误谋生。戒除之名为正当生活。
Ayampi sammāājīvo pubbabhāge nānācittesu labbhati, aññeneva hi cittena kāyadvāravītikkamā viramati, aññena vacīdvāravītikkamā. Lokuttaramaggakkhaṇe pana ekacittasmiṃyeva labbhati. Kāyavacīdvāresu hi sattakammapathavasena uppannāya micchājīvasaṅkhātāya dussīlyacetanāya padapacchedaṃ kurumānā maggaṅgaṃ pūrayamānā ekāva virati uppajjatīti. Ayaṃ niddesavāre viseso.
正当生活者，在早期阶段于各种心念中产生，但于某一心念中，身体之门放逸即止，言语之门放逸亦止。唯在通达超世道理时，于心意合一处得成。身体与言语诸门因起七业路径，产生所谓错误谋生，恶意行为分解，修习八正道，渐成一心止息，斯为殊胜现象。
Yaṃ panetaṃ indriyesu anaññātaññassāmītindriyaṃ vaḍḍhitaṃ, maggaṅgesu ca sammāvācādīni, tesaṃ vasena saṅgahavāre ‘‘navindriyāni, aṭṭhaṅgiko maggo’’ti vuttaṃ. Suññatavāro pākatikoyevāti. Ayaṃ tāva suddhikapaṭipadāya viseso.
若欲令感官根门彼此分别不相侵染，且在八正道诸行住中，实现集中状态，于此统摄阶段称为“无感官”，谓八正道。此亦是净修之特殊境界。
§343
343. Ito paraṃ suddhikasuññatā suññatapaṭipadā suddhikaappaṇihitā appaṇihitapaṭipadāti ayaṃ desanābhedo hoti. Tattha suññatanti lokuttaramaggassa nāmaṃ. So hi āgamanato saguṇato ārammaṇatoti tīhi kāraṇehi nāmaṃ labhati. Kathaṃ? Idha bhikkhu anattato abhinivisitvā anattato saṅkhāre passati. Yasmā pana anattato diṭṭhamatteneva maggavuṭṭhānaṃ nāma na hoti, aniccatopi dukkhatopi daṭṭhumeva vaṭṭati, tasmā ‘aniccaṃ dukkhamanattā’ti tividhaṃ anupassanaṃ āropetvā sammasanto carati. Vuṭṭhānagāminivipassanā panassa tebhūmakepi saṅkhāre suññatova passati. Ayaṃ vipassanā suññatā nāma hoti. Sā āgamanīyaṭṭhāne ṭhatvā attano maggassa ‘suññata’nti nāmaṃ deti. Evaṃ maggo ‘āgamanato’ suññatanāmaṃ labhati. Yasmā pana so rāgādīhi suñño tasmā ‘saguṇeneva’ suññatanāmaṃ labhati. Nibbānampi rāgādīhi suññattā suññatanti vuccati. Taṃ ārammaṇaṃ katvā uppannattā maggo ‘ārammaṇato’ suññatanāmaṃ labhati.
343. 由此缘故，清净无所有的空无境地，称为空无行法（suññatapaṭipadā），有依靠清净之空而修行者称为清净行者（suddhikaappaṇihitā），无依而修行者称为无依行者（appaṇihitapaṭipadā）。此三者，构成了此处所说的教法差别。所谓空无（suññata）是指超世间道（lokuttaramagga）之名。此名因三因缘而得：一是由来（āgamanato），二是具相（saguṇato），三是依缘（ārammaṇato）。怎讲呢？在此，比库因无我法深住，见无我之蕴。因仅就见无我而言，并无名为道之起现；又作无常与苦之观察，故即分别三种无常苦无我之正观察而修行。通过对起现生灭之深入正观，见诸蕴皆如空无。此名为观见之空无（vipassanā suññatā）。这于道起处而住，给自道名为空无。如此，因来故，此道得名为来空（āgamanato suññatanāma）。且因无余分别废除贪欲等，以具相之空无得名。涅槃亦因无贪等空无，称为空无。此依缘相而起之道，称为随缘空无（ārammaṇato suññatanāma）。
Tattha suttantikapariyāyena saguṇatopi ārammaṇatopi nāmaṃ labhati. Pariyāyadesanā hesā. Abhidhammakathā pana nippariyāyadesanā. Tasmā idha saguṇato vā ārammaṇato vā nāmaṃ na labhati, āgamanatova labhati. Āgamanameva hi dhuraṃ. Taṃ duvidhaṃ hoti – vipassanāgamanaṃ maggāgamananti. Tattha maggassa āgataṭṭhāne vipassanāgamanaṃ dhuraṃ, phalassa āgataṭṭhāne maggāgamanaṃ dhuraṃ. Idha maggassa āgatattā vipassanāgamanameva dhuraṃ jātaṃ.
此处依教义文法，具相与依缘均得名，是文义回圈说明。若以阿毗达摩说法，则视为篡夺说明责任（nippariyāyadesanā）。因此此处具相与依缘名义俱无，唯以因来自称。来是要义，且有两面——观见入道与道果来。于道到处重视观见入道，于果到处重视道果来。此处，道来即观入而成就。
§350
350.Appaṇihitanti, etthāpi appaṇihitanti maggasseva nāmaṃ. Idampi nāmaṃ maggo tīheva kāraṇehi labhati. Kathaṃ? Idha bhikkhu āditova dukkhato abhinivisitvā dukkhatova saṅkhāre passati. Yasmā pana dukkhato diṭṭhamatteneva maggavuṭṭhānaṃ nāma na hoti, aniccatopi anattatopi daṭṭhumeva vaṭṭati, tasmā aniccaṃ dukkhamanattā’ti tividhaṃ anupassanaṃ āropetvā sammasanto carati. Vuṭṭhānagāminivipassanā panassa tebhūmakasaṅkhāresu paṇidhiṃ sosetvā pariyādiyitvā vissajjeti. Ayaṃ vipassanā appaṇihitā nāma hoti. Sā āgamanīyaṭṭhāne ṭhatvā attano maggassa ‘appaṇihita’nti nāmaṃ deti. Evaṃ maggo ‘āgamanato’ appaṇihitanāmaṃ labhati. Yasmā pana tattha rāgadosamohapaṇidhayo natthi, tasmā ‘saguṇeneva’ appaṇihitanāmaṃ labhati. Nibbānampi tesaṃ paṇidhīnaṃ abhāvā appaṇihitanti vuccati. Taṃ ārammaṇaṃ katvā uppannattā maggo appaṇihitanāmaṃ labhati.
350. 无依行者名号同样如此。此名亦因三缘生起。云何？此处比库如初窥苦法而住，于苦所瞬见诸蕴。因见苦尚非道起显示，且见无常无我，故依三种观勤修行。透视起现生灭之蕴，深湛入于无依境，从而释脱。此观见称为无依（appaṇihita）观察。此于道起处而住，赋名为道之无依。故此道亦因来而得无依名。惟因此处无欲怒痴之依止，称为具相无依。涅槃亦因净除三毒无依而得名。因依缘以此无依相起而成道。
Tattha suttantikapariyāyena saguṇatopi ārammaṇatopi nāmaṃ labhati. Pariyāyadesanā hesā . Abhidhammakathā pana nippariyāyadesanā. Tasmā idha saguṇato vā ārammaṇato vā nāmaṃ na labhati, āgamanatova labhati. Āgamanameva hi dhuraṃ. Taṃ duvidhaṃ hoti – vipassanāgamanaṃ maggāgamananti. Tattha maggassa āgataṭṭhāne vipassanāgamanaṃ dhuraṃ, phalassa āgataṭṭhāne maggāgamanaṃ dhuraṃ. Idha maggassa āgatattā vipassanāgamanameva dhuraṃ jātaṃ.
此亦依教义文之间接照旧功用得具相与依缘名义。阿毗达摩说则视为篡夺说明。此处亦不以具相依缘名，唯称归于来。来为纲领。且有两种含义——入道来入觉与入道来得果。于道来到，则依观内证；于果来处，则依道果生起。此处已赴道来，即观入道已具足。
Nanu ca suññato animitto appaṇihitoti tīṇi maggassa nāmāni? Yathāha – ‘‘tayome, bhikkhave, vimokkhā – suññato vimokkho, animitto vimokkho, appaṇihito vimokkho’’ti (paṭi. ma. 1.209). Tesu idha dve magge gahetvā animitto kasmā na gahitoti? Āgamanābhāvato. Animittavipassanā hi sayaṃ āgamanīyaṭṭhāne ṭhatvā attano maggassa nāmaṃ dātuṃ na sakkoti. Sammāsambuddho pana attano puttassa rāhulattherassa.
岂非空无、无相、无依三者，皆为三种道之名称乎？譬如曰：『诸比库，当知三种解脱，空无解脱、无相解脱、无依解脱』（巴提摩卡第1卷209页）。此中，缘何于其中二种，非取无相乎？以无来故。因无相观见不能立于自身道起处以名。唯正觉者则以其子——长老拉胡拉——作示范。
‘‘Animittañca bhāvehi, mānānusayamujjaha;
『于无相中修习，摒弃慢恚，勿起妄念，』……（后文未尽）
Tato mānābhisamayā, upasanto carissasī’’ti. (su. ni. 344);
接着是掌握骄慢的，能够安住修行者。
Animittavipassanaṃ kathesi. Vipassanā hi niccanimittaṃ dhuvanimittaṃ sukhanimittaṃ attanimittañca ugghāṭeti. Tasmā animittāti kathitā. Sā ca kiñcāpi taṃ nimittaṃ ugghāṭeti, sayaṃ pana nimittadhammesu caratīti sanimittāva hoti. Tasmā sayaṃ āgamanīyaṭṭhāne ṭhatvā attano maggassa nāmaṃ dātuṃ na sakkoti.
讲述无相观的内涵。观慧揭示常相、破坏相、乐相以及自相。故名无相。此观能破除一切相，观者自处于相法中，如同有相。故于自净之所虽能立住，却难以用其名号指称自己所入之道。
Aparo nayo – abhidhammo nāma paramatthadesanā. Animittamaggassa ca paramatthato hetuvekallameva hoti. Kathaṃ? Aniccānupassanāya hi vasena animittavimokkho kathito. Tena ca vimokkhena saddhindriyaṃ adhimattaṃ hoti. Taṃ ariyamagge ekaṅgampi na hoti, amaggaṅgattā attano maggassa paramatthato nāmaṃ dātuṃ na sakkoti. Itaresu pana dvīsu anattānupassanāya tāva vasena suññatavimokkho, dukkhānupassanāya vasena appaṇihitavimokkho kathito. Tesu suññatavimokkhena paññindriyaṃ adhimattaṃ hoti, appaṇihitavimokkhena samādhindriyaṃ. Tāni ariyamaggassa aṅgattā attano maggassa paramatthato nāmaṃ dātuṃ sakkonti. Maggārammaṇattikepi hi maggādhipatidhammavibhajane chandacittānaṃ adhipatikāle tesaṃ dhammānaṃ amaggaṅgattāva maggādhipatibhāvo na vutto. Evaṃsampadamidaṃ veditabbanti. Ayamettha aṭṭhakathāmuttako ekassa ācariyassa mativinicchayo.
另有一法，即阿毗达摩所说的最高义理讲说。无相道从根本上是因世间分别的分别断除而成。如何说？通过对无常的观察，称为无相解脱。此解脱使听法根特别旺盛。此法在圣道中不可偏废，非依赖道之任何支节不能根本自称名号。至于其他两法，是依赖无我观支节称为空解脱，依赖苦观支节称为非堕落解脱。前者使慧根旺盛，后者使定根旺盛。三者作为圣道的支节，根本上都能自称其名。就本法则因根心趣之时，于修习道法时，无道支节的主导性不被说。应如此了解。此为一师之见解总结。
Evaṃ sabbathāpi animittavipassanā sayaṃ āgamanīyaṭṭhāne ṭhatvā attano maggassa nāmaṃ dātuṃ na sakkotīti animittamaggo na gahito. Keci pana ‘animittamaggo āgamanato nāmaṃ alabhantopi suttantapariyāyena saguṇato ca ārammaṇato ca nāmaṃ labhatī’ti āhaṃsu. Te idaṃ vatvā paṭikkhittā – animittamagge saguṇato ca ārammaṇato ca nāmaṃ labhante suññataappaṇihitamaggāpi saguṇatoyeva ārammaṇatoyeva ca idha nāmaṃ labheyyuṃ. Na pana labhanti. Kiṃ kāraṇā? Ayañhi maggo nāma dvīhi kāraṇehi nāmaṃ labhati – sarasato ca paccanīkato ca; sabhāvato ca paṭipakkhato cāti attho. Tattha suññataappaṇihitamaggā sarasatopi paccanīkatopi nāmaṃ labhanti. Suññataappaṇihitamaggā hi rāgādīhi suññā, rāgapaṇidhiādīhi ca appaṇihitāti evaṃ ‘sarasato’ nāmaṃ labhanti. Suññato ca attābhinivesassa paṭipakkho, appaṇihito paṇidhissāti evaṃ ‘paccanīkato’ nāmaṃ labhanti. Animittamaggo pana rāgādinimittānaṃ niccanimittādīnañca abhāvena sarasatova nāmaṃ labhati, no paccanīkato. Na hi so saṅkhāranimittārammaṇāya aniccānupassanāya paṭipakkho. Aniccānupassanā panassa anulomabhāve ṭhitāti. Sabbathāpi abhidhammapariyāyena animittamaggo nāma natthīti.
因此，从整体而言，无相观者虽能立于自净之处，却难以为自身道作名号，故无相道未被接受。但有些人说：无相道因能由起行而得名，且因相好和缘起得名。对此辩驳，谓无相道虽由相好及缘起得其名，空和非堕落解脱道亦由相好与缘起得名，但无相道却不由缘起得名。因无相道与烦恼等相缘故，非缘起之反面。无常观缘起同向而行。终以阿毗达摩教理中无相道名不存。
Suttantikapariyāyena panesa evaṃ āharitvā dīpito – yasmiñhi vāre maggavuṭṭhānaṃ hoti, tīṇi lakkhaṇāni ekāvajjanena viya āpāthamāgacchanti, tiṇṇañca ekato āpāthagamanaṃ nāma natthi. Kammaṭṭhānassa pana vibhūtabhāvadīpanatthaṃ evaṃ vuttaṃ. Ādito hi yattha katthaci abhiniveso hotu, vuṭṭhānagāminī pana vipassanā yaṃ yaṃ sammasitvā vuṭṭhāti tassa tasseva vasena āgamanīyaṭṭhāne ṭhatvā attano maggassa nāmaṃ deti. Kathaṃ? Aniccādīsu hi yattha katthaci abhinivisitvā itarampi lakkhaṇadvayaṃ daṭṭhuṃ vaṭṭati eva. Ekalakkhaṇadassanamatteneva hi maggavuṭṭhānaṃ nāma na hoti, tasmā aniccato abhiniviṭṭho bhikkhu na kevalaṃ aniccatova vuṭṭhāti, dukkhatopi anattatopi vuṭṭhātiyeva. Dukkhato anattato abhiniviṭṭhepi eseva nayo. Iti ādito yattha katthaci abhiniveso hotu, vuṭṭhānagāminī pana vipassanā yaṃ yaṃ sammasitvā vuṭṭhāti tassa tasseva vasena āgamanīyaṭṭhāne ṭhatvā attano maggassa nāmaṃ deti. Tattha aniccato vuṭṭhahantassa maggo animitto nāma hoti, dukkhato vuṭṭhahantassa appaṇihito, anattato vuṭṭhahantassa suññatoti. Evaṃ suttantapariyāyena āharitvā dīpito.
依经文比喻：由其中一事激起道的生起时，三标记同时显现，一起觉知的事不名为生起。于禅修法门而言，起处即是其中一切贪著所在。觉察而生起的禅修依各自身熏习立于自净处，即能以其名表示本道。如何？因对无常等观察，有执着则从他观二相见，单靠一相则不存在生起。故对无常有执着者，不仅仅观无常，亦见苦与无我。对苦无我执着者亦同。此正是以五蕴为绳索的比喻。由此觉知起处的无常道，为无相道。觉苦处名为非堕落，觉无我处名为空。此依经文得出顿悟。
Vuṭṭhānagāminī pana vipassanā kimārammaṇāti? Lakkhaṇārammaṇāti. Lakkhaṇaṃ nāma paññattigatikaṃ na vattabbadhammabhūtaṃ. Yo pana aniccaṃ dukkhamanattāti tīṇi lakkhaṇāni sallakkheti, tassa pañcakkhandhā kaṇṭhe baddhakuṇapaṃ viya honti. Saṅkhārārammaṇameva ñāṇaṃ saṅkhārato vuṭṭhāti. Yathā hi eko bhikkhu pattaṃ kiṇitukāmo pattavāṇijena pattaṃ ābhataṃ disvā haṭṭhapahaṭṭho gaṇhissāmīti cintetvā vīmaṃsamāno tīṇi chiddāni passeyya, so na chiddesu nirālayo hoti, patte pana nirālayo hoti; evameva tīṇi lakkhaṇāni sallakkhetvā saṅkhāresu nirālayo hoti. Saṅkhārārammaṇeneva ñāṇena saṅkhārato vuṭṭhātīti veditabbaṃ. Dussopamāyapi eseva nayo.
觉处所观为何？谓为标记所观。所谓标记，即非约定俗成，实为法性者。欲知三法印者，五蕴如系着颈索，谓其缚。觉知法的纷扰生起即觉察蕴的现行。譬如一比库欲买布，见卖布商人手布，察三破损处后，不见破损处却见布。此即三法印观下五蕴断相。以此觉处智慧，蕴现行而生。此譬喻显生起理。
Iti bhagavā lokuttaraṃ jhānaṃ bhājento suddhikapaṭipadāya catukkanayaṃ pañcakanayanti dvepi naye āhari. Tathā suddhikasuññatāya suññatapaṭipadāya suddhikaappaṇihitāya appaṇihitapaṭipadāyāti. Kasmā evaṃ āharīti? Puggalajjhāsayena ceva desanāvilāsena ca. Tadubhayampi heṭṭhā vuttanayeneva veditabbaṃ. Evaṃ lokuttaraṃ jhānaṃ bhāvetīti ettha suddhikapaṭipadāya catukkapañcakavasena dve nayā, tathā sesesūti sabbesupi pañcasu koṭṭhāsesu dasa nayā bhājitā.
世尊于世间出世间禅修行中，依清净修道分为四种与五种两种法门来分别说明。其意即是依清净空寂修行法门，依清净非空修行法门而论。何以如此分为两者？缘于对作意分别之心及教义表达之华饰。二者皆当由下述分别言说而知悉。如此修习世间出世禅定，于清净修道中以四法与五法两种法门分为二，余者则于全五法门之每一部分中分别又用十种法门加以说明。
Lokuttarakusalaṃ pakiṇṇakakathā出世间善杂论
Tatridaṃ pakiṇṇakaṃ –
此中散见的分别有三种——
Ajjhattañca bahiddhā ca, rūpārūpesu pañcasu;
即内外二境，以及于五色五无色法中；
Sattaṭṭhaṅgapariṇāmaṃ, nimittaṃ paṭipadāpatīti.
七支八支的变化，以及具相修道。
Lokuttaramaggo hi ajjhattaṃ abhinivisitvā ajjhattaṃ vuṭṭhāti , ajjhattaṃ abhinivisitvā bahiddhā vuṭṭhāti, bahiddhā abhinivisitvā bahiddhā vuṭṭhāti, bahiddhā abhinivisitvā ajjhattaṃ vuṭṭhāti. Rūpe abhinivisitvā rūpā vuṭṭhāti, rūpe abhinivisitvā arūpā vuṭṭhāti. Arūpe abhinivisitvā arūpā vuṭṭhāti, arūpe abhinivisitvā rūpā vuṭṭhāti, ekappahāreneva pañcahi khandhehi vuṭṭhāti.
出世禅道的次第是：内境被超越后在内起显现，继而内境被超越后向外显现；外境被超越后在外起显现，继而外境被超越后向内起显现。于色界被超越后起色界，色界被超越后起无色界。无色界被超越后起无色界，无色界被超越后起色界，但这皆是于五蕴中同时舍弃一，从而起显现之义。
‘Sattaṭṭhaṅgapariṇāma’nti so panesa maggo aṭṭhaṅgikopi hoti sattaṅgikopi. Bojjhaṅgāpi satta vā honti cha vā. Jhānaṃ pana pañcaṅgikaṃ vā hoti caturaṅgikaṃ vā; tivaṅgikaṃ vā duvaṅgikaṃ vā. Evaṃ sattaaṭṭhādīnaṃ aṅgānaṃ pariṇāmo veditabboti attho.
所谓“七支八支的变化”，其路径既是八支禅道，又是七支禅道。觉支既有七种，亦有六种。禅定则或有五支，或四支，或三支，或二支。以此类推，对于七支、八支等诸多禅行的变化须当了知。此即本句之意。
‘Nimittaṃ paṭipadāpatī’ti nimittanti yato vuṭṭhānaṃ hoti; ‘paṭipadāpatī’ti paṭipadāya ca adhipatino ca calanācalanaṃ veditabbaṃ.
“相称于缘起之相”者，所谓相，即起现的缘故；“所依之修道”者，当于修道及其主宰者，即进止（道行）之运行与不动转变皆应了知。
Tattha ajjhattaṃ abhinivisitvā ajjhattaṃ vuṭṭhātītiādīsu tāva idhekacco āditova ajjhattaṃ pañcasu khandhesu abhinivisati, abhinivisitvā te aniccādito passati, yasmā pana na suddhaajjhattadassanamatteneva maggavuṭṭhānaṃ hoti, bahiddhāpi daṭṭhabbameva, tasmā parassa khandhepi anupādinnasaṅkhārepi aniccaṃ dukkhamanattāti passati. So kālena ajjhattaṃ sammasati kālena bahiddhāti. Tassevaṃ sammasato ajjhattaṃ sammasanakāle vipassanā maggena saddhiṃ ghaṭiyati. Evaṃ ajjhattaṃ abhinivisitvā ajjhattaṃ vuṭṭhāti nāma. Sace panassa bahiddhā sammasanakāle vipassanā maggena saddhiṃ ghaṭiyati, evaṃ ajjhattaṃ abhinivisitvā bahiddhā vuṭṭhāti nāma. Eseva nayo bahiddhā abhinivisitvā bahiddhā ca ajjhattañca vuṭṭhānepi.
此中谓内在依止，谓于内心境界安顿不动；又谓内外显现依止，诸如某些人犹如初发般，内心依止于五蕴之内，依止之后见诸蕴诸法皆无常等等。然因未得清净内心之见，故涌现取舍（起现）之道亦非定常，而彼此何况外蕴、无取之法亦应见为无常苦非我。彼于时而内心专注，时而外缘观察。如是内在安住而内外皆起，即谓内外依止；若于外少得观察而于内亦依止，则此为外内双重依止。
Aparo āditova rūpe abhinivisati abhinivisitvā bhūtarūpañca upādārūpañca paricchinditvā aniccādito passati, yasmā pana na suddharūpadassanamatteneva vuṭṭhānaṃ hoti arūpampi daṭṭhabbameva, tasmā taṃ rūpaṃ ārammaṇaṃ katvā uppannaṃ vedanaṃ saññaṃ saṅkhāre viññāṇañca idaṃ arūpanti paricchinditvā aniccādito passati. So kālena rūpaṃ sammasati kālena arūpaṃ. Tassevaṃ sammasato rūpasammasanakāle vipassanā maggena saddhiṃ ghaṭiyati. Evaṃ rūpe abhinivisitvā rūpā vuṭṭhāti nāma. Sace panassa arūpasammasanakāle vipassanā maggena saddhiṃ ghaṭiyati, evaṃ rūpe abhinivisitvā arūpā vuṭṭhāti nāma. Esa nayo arūpe abhinivisitvā arūpā ca rūpā ca vuṭṭhānepi.
又或犹如初发者，依止于色（物质）相，依止后破观诸有形有取，见其无常等，因未得纯净色相之见，所起之依止即是形色无相之处亦须观察。是故视色为依止，起感受、想、行、识等亦破观为无常苦非我。彼时有时观察色，有时观察无色。彼如是观察色之时定相，见色依止；若于无色定相时观察，亦谓依止无色。此即无色依止而对色无色皆生起依止。
‘‘Yaṃkiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti (mahāva. 16; dī. ni. 1.298) evaṃ abhinivisitvā evameva vuṭṭhānakāle pana ekappahārena pañcahi khandhehi vuṭṭhāti nāmāti. Ayaṃ tikkhavipassakassa mahāpaññassa bhikkhuno vipassanā.
“一切有为法起者，即为灭之法”，于此谛理依止，起现时一时离捨五蕴，即谓断观慧，此为精进洞察者、具大智慧比库之观行。
Yathā hi chātajjhattassa purisassa majjhe gūthapiṇḍaṃ ṭhapetvā nānaggarasabhojanapuṇṇaṃ pātiṃ upaneyyuṃ, so byañjanaṃ hatthena viyūhanto taṃ gūthapiṇḍaṃ disvā ‘kimida’nti pucchitvā gūthapiṇḍoti vutte ‘dhi dhi, apanethā’ti bhattepi pātiyampi nirālayo hoti. Evaṃsampadamidaṃ daṭṭhabbaṃ.
譬如中间将谷团置于盲牛饱食之盘，彼用手势令其将谷团起持，盲牛目视谷团而疑惑问“此为何物”，称之谷团曰“此是谷团”，又止食盘安全不乱动，如是修习理当见解。
Bhojanapātidassanasmiñhi tassa attamanakālo viya imassa bhikkhuno bālaputhujjanakāle pañcakkhandhe ‘ahaṃ mamā’ti gahitakālo. Gūthapiṇḍassa diṭṭhakālo viya tiṇṇaṃ lakkhaṇānaṃ sallakkhitakālo. Bhattepi pātiyampi nirālayakālo viya tikkhavipassakassa mahāpaññassa bhikkhuno ‘‘yaṃkiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti pañcahi khandhehi ekappahārena vuṭṭhitakālo veditabbo.
在饭盘相现之际，譬如此比库前为凡夫阶段，对五蕴私有我执所取。谷团显现则如三种相貌记号之明确显现。在饭盘安全不乱动之时，精进洞察之大慧比库须了知“一切有为法起者，即为灭之法”而于五蕴一时断舍依止。
‘Sattaṭṭhaṅgapariṇāma’nti ettha ayaṃ vuttappabhedo aṅgapariṇāmo yathā hoti tathā veditabbo. Saṅkhārupekkhāñāṇameva hi ariyamaggassa bojjhaṅgamaggaṅgajhānaṅgavisesaṃ niyameti. Keci pana therā ‘bojjhaṅgamaggaṅgajhānaṅgavisesaṃ pādakajjhānaṃ niyametī’ti vadanti. Keci ‘vipassanāya ārammaṇabhūtā khandhā niyamentī’ti vadanti. Keci ‘puggalajjhāsayo niyametī’ti vadanti. Tesampi vādesu ayaṃ saṅkhārupekkhāsaṅkhātā pubbabhāgā vuṭṭhānagāminivipassanāva niyametīti veditabbā.
所谓『七支转变』，在这里此种说法应当理解为有关支的转变的区别。须知修习禅定时，唯有念观察观智乃是贵圣道中七觉支、八正道及禅定的特征。然有些长老说：“觉支、正道及禅定的诸支中，止支是支转变的基础”；有些说：“修观支的各受界为支转变的基础”；又有些说：“个别本识意向为支转变的基础”。对于这些说法，应知均是以念观察观智为前行阶段并依次产生随顺观察的禅定支转变。
Tatrāyaṃ anupubbīkathā – vipassanāniyamena hi sukkhavipassakassa uppannamaggopi samāpattilābhino jhānaṃ pādakaṃ akatvā uppannamaggopi paṭhamajjhānaṃ pādakaṃ katvā pakiṇṇakasaṅkhāre sammasitvā uppāditamaggopi paṭhamajjhānikova hoti. Sabbesu satta bojjhaṅgāni aṭṭha maggaṅgāni pañca jhānaṅgāni honti. Tesañhi pubbabhāgavipassanā somanassasahagatāpi upekkhāsahagatāpi hutvā vuṭṭhānakāle saṅkhārupekkhābhāvaṃ pattā somanassasahagatāva hoti.
这里分三层次略说：因念观察调伏禅修者，即使出现轻微的观察道境界，也未达到止支的基础禅定阶位；或已达到止支初禅的基础禅定而能分辨细微差别；甚至出现观察道中初禅的禅定支转变。七觉支中，八正道中，及五禅支中，皆有所表现。其前行的观察常伴喜乐及舍，至禅定起时，便有无喜乐、有喜乐之念观察转变。
Pañcakanaye dutiyatatiyacatutthajjhānāni pādakāni katvā uppāditamaggesu yathākkameneva jhānaṃ caturaṅgikaṃ tivaṅgikaṃ duvaṅgikañca hoti. Sabbesu pana satta maggaṅgāni honti, catutthe cha bojjhaṅgāni. Ayaṃ viseso pādakajjhānaniyamena ceva vipassanāniyamena ca hoti. Tesampi hi pubbabhāgavipassanā somanassasahagatāpi upekkhāsahagatāpi hoti. Vuṭṭhānagāminī somanassasahagatāva.
五禅支中第二、第三及第四禅定皆为止支基础的禅定，依次成为四向，三向及双向止禅。七觉支与第四禅定皆有，且其特征皆由止支基础的此类禅支转变和观察支转变构成。且其前行观察总伴随有喜乐及舍。起禅时转为有喜乐之观察，
Pañcamajjhānaṃ pādakaṃ katvā nibbattitamagge pana upekkhācittekaggatāvasena dve jhānaṅgāni bojjhaṅgamaggaṅgāni cha satta ceva. Ayampi viseso ubhayaniyamavasena hoti. Imasmiñhi naye pubbabhāgavipassanā somanassasahagatā vā upekkhāsahagatā vā hoti, vuṭṭhānagāminī upekkhāsahagatāva. Arūpajjhānāni pādakāni katvā uppāditamaggepi eseva nayo. Evaṃ pādakajjhānato vuṭṭhāya ye keci saṅkhāre sammasitvā nibbattitamaggassa āsannapadese vuṭṭhitā samāpatti attanā sadisabhāvaṃ karoti, bhūmivaṇṇo viya godhāvaṇṇassa.
作出第五禅的基础禅定后，进入观察的平等心状态，并有由两禅支和七觉支八正道转变而成禅定支。此为止支和观察支二者共存的转变特点。此阶段之前前观察支总伴有喜舍或舍的心态，起禅时转为舍。以无色禅定为基础禅定者亦复如是。由止支基础的此类禅定转变起，若在基于观察的某些禅定转变中产生于涅槃晚近处，能自发表现出与涅槃境相似的自相，如泥金色呈现佛的色相。
Dutiyattheravāde pana yato yato samāpattito vuṭṭhāya ye ye samāpattidhamme sammasitvā maggo nibbattito hoti taṃtaṃsamāpattisadisova hoti, sammasitasamāpattisadisoti attho. Sace pana kāmāvacaradhamme sammasati paṭhamajjhānikova hoti. Tatrāpi vipassanāniyamo vuttanayeneva veditabbo.
次一段说：长老派佛教所说，凡起禅时观察到的禅定法，若能分别清晰，其道即成就禅定。若察知欲界禅定法，便是初禅法。此中观察法则应如此理解。
Tatiyattheravāde ‘aho vatāhaṃ sattaṅgikaṃ maggaṃ pāpuṇeyyaṃ, aṭṭhaṅgikaṃ maggaṃ pāpuṇeyya’nti attano ajjhāsayānurūpena yaṃ yaṃ jhānaṃ pādakaṃ katvā ye vā ye vā jhānadhamme sammasitvā maggo nibbattito taṃtaṃjhānasadisova hoti. Pādakajjhānaṃ pana sammasitajjhānaṃ vā vinā, ajjhāsayamatteneva taṃ na ijjhati. Svāyamattho nandakovādasuttena dīpetabbo. Vuttañhetaṃ –
三派长老有云：“我当得七支道，得八支道。”意谓随自身不同禅定基础，将各种能够分别清晰的禅定法视为对应禅定。若无对止禅定的分别，即无法达成自身意向。此理当由南天“喜乐至”说明。其言曰——
‘‘Seyyathāpi, bhikkhave, tadahuposathe pannarase na hoti bahuno janassa kaṅkhā vā vimati vā ‘ūno nu kho cando puṇṇo nu kho cando’ti, atha kho puṇṇo candotveva hoti, evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā ceva paripuṇṇasaṅkappā ca. Tāsaṃ, bhikkhave, pañcannaṃ bhikkhunisatānaṃ yā pacchimikā bhikkhunī sā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’’ti (ma. ni. 3.415).
例如，比库们，于那十五夜伍波萨他期间，人们多有疑虑或怀疑，‘月亮是亏缺还是圆满？’实际上月亮确实满盈。诸比库尼对那努达的法讲，心意亦是完满圆满。诸比库尼中，最后一位那是入流阿拉汉，永不堕落，坚定通向觉悟。
Tāsu hi yassā bhikkhuniyā sotāpattiphalassa upanissayo, sā sotāpattiphaleneva paripuṇṇasaṅkappā ahosi…pe… yassā arahattassa upanissayo sā arahatteneva. Evameva attano ajjhāsayānurūpena yaṃ yaṃ jhānaṃ pādakaṃ katvā ye vā ye vā jhānadhamme sammasitvā maggo nibbattito taṃtaṃjhānasadisova so hoti. Pādakajjhānaṃ pana sammasitajjhānaṃ vā vinā, ajjhāsayamatteneva taṃ na ijjhatīti. Etthāpi ca vipassanāniyamo vuttanayeneva veditabbo.
这里若比库尼的入流果依止所在，即具足圆满心意，若依止阿拉汉果则为阿拉汉。依自身本心所修成的禅那，所成就及正断禅法所证，正是那禅之所趣归。无有成就导向禅或正断禅法，唯心意所不欣悦。如是亦当依照此述之观照律。
Tattha ‘pādakajjhānameva niyametī’ti evaṃvādiṃ tipiṭakacūḷanāgattheraṃ antevāsikā āhaṃsu – ‘bhante, yattha tāva pādakajjhānaṃ atthi tattha taṃ niyametu; yasmiṃ pana pādakajjhānaṃ natthi, tasmiṃ arūpabhave kiṃ niyametī’ti? ‘Āvuso, tatthapi pādakajjhānameva niyameti. Yo hi bhikkhu aṭṭhasamāpattilābhī paṭhamajjhānaṃ pādakaṃ katvā sotāpattimaggaphalāni nibbattetvā aparihīnajjhāno kālaṃ katvā arūpabhave nibbatto, paṭhamajjhānikāya sotāpattiphalasamāpattiyā vuṭṭhāya vipassanaṃ paṭṭhapetvā upari tīṇi maggaphalāni nibbatteti, tassa tāni paṭhamajjhānikāneva honti. Dutiyajjhānikādīsupi eseva nayo. Arūpe tikacatukkajjhānaṃ uppajjati, tañca kho lokuttaraṃ na lokiyaṃ. Evaṃ tatthāpi pādakajjhānameva niyameti āvuso’ti. ‘Sukathito, bhante, pañho’ti.
对此，律藏长老与弟子曾问：“师父，若有初禅导引，何以制约？若无初禅导引，则非色界者何以制约？”答曰：“渊源即在初禅导引。比库八支定成初禅导引，得入流道果并随时享受无亏滅禅，退转于非色界时，其入流果依然从初禅导引根本起始。次禅起亦如是。非色界出现场三禅至四禅，彼禅超越世界非世俗法。依此原则，初禅导引实为制约。”弟子曰：“此问已明解。”
‘Vipassanāya ārammaṇabhūtā khandhā niyamenti; yaṃ yaṃ hi pañcakkhandhaṃ sammasitvā vuṭṭhāti taṃtaṃsadisova maggo hotī’ti vādiṃ moravāpivāsimahādattattherampi antevāsikā āhaṃsu ‘bhante, tumhākaṃ vāde doso paññāyati – rūpaṃ sammasitvā vuṭṭhitabhikkhuno hi rūpasadisena abyākatena maggena bhavitabbaṃ, nevasaññānāsaññāyatanaṃ nayato pariggahetvā vuṭṭhitassa taṃsadiseneva nevasaññānāsaññābhāvappattena maggena bhavitabba’nti. ‘Na, āvuso, evaṃ hoti. Lokuttaramaggo hi appanaṃ appatto nāma natthi, tasmā rūpaṃ sammasitvā vuṭṭhitassa aṭṭhaṅgiko somanassasahagatamaggo hoti, nevasaññānāsaññāyatanaṃ sammasitvā vuṭṭhitassapi na sabbākārena tādiso hoti, sattaṅgiko pana upekkhāsahagatamaggo hotī’ti.
“观境是五蕴，五蕴受持调御而成道果。”摩罗多婆维阇西摩长老亦对此说发问：“师父，您的教说是否存在问题？以色界修习者察色境时，必得显现色境道；以非色界心识净处作本，觉知无色处境，岂可通达同样果道？”答曰：“非也，世尊真道无入无得。故色界察色境者得八正道含乐定，非色界观察无色处时，亦不具足诸法相应道，唯有七支正定含舍念道。”
‘Puggalajjhāsayo niyametī’tivādino cūḷābhayattherassāpi vādaṃ āharitvā tipiṭakacūḷanāgattherassa kathayiṃsu. So āha – ‘yassa tāva pādakajjhānaṃ atthi tassa puggalajjhāsayo niyametu, yassa taṃ natthi tassa katarajjhāsayo niyamessati niddhanassa vuḍḍhigavesanakālo viya hotī’ti.
主张制约个人心意者，并亦承接长老之论，谓：“有初禅导引时，谓之制约个人心意；无初禅导引时，心中杂想成长时，何以制约？”
Taṃ kathaṃ āharitvā tipiṭakacūḷābhayattherassa puna kathayiṃsu. So ‘pādakajjhānavato idaṃ kathitaṃ āvuso’ti āha. Yathā pana pādakajjhānavato, sammasitajjhānavatopi tatheva veditabbaṃ. Pañcamajjhānato vuṭṭhāya hi paṭhamādīni sammasato uppannamaggo paṭhamattheravādena pañcamajjhāniko. Dutiyavādena paṭhamādijjhāniko āpajjatīti dvepi vādā virujjhanti. Tatiyavādena panettha ‘yaṃ icchati tajjhāniko hotī’ti te ca vādā na virujjhanti, ajjhāsayo ca sātthako hotīti. Evaṃ tayopi therā paṇḍitā byattā buddhisampannāva . Tena tesaṃ vādaṃ tantiṃ katvā ṭhapayiṃsu. Idha pana atthameva uddharitvā tayopete vāde vipassanāva niyametīti dassitaṃ.
继承者复问长老曰：“正由初禅导引上作如此说明，是否制约已成之禅意？若如初禅导引者，正见禅者亦须然。”从第五禅起修成者，如长老首说属第五禅者；依第二说则属初禅者。第三种说法谓：“所求者即初禅者。”两者论说不相违背，且心意可通。此长老即为大智者，梳理成三论，作为终结，颜例于此，证实观行亦以此法则制约。
Idāni ‘nimittaṃ paṭipadāpatī’ti ettha evaṃ aṅgapariṇāmavato maggassa uppādakāle gotrabhu kuto vuṭṭhāti? Maggo kutoti? Gotrabhu tāva nimittato vuṭṭhāti, pavattaṃ chettuṃ na sakkoti, ekatovuṭṭhāno hesa. Maggo nimittato vuṭṭhāti, pavattampi chindati ubhatovuṭṭhāno hesa. Tesaṃ ayaṃ uppattinayo – yasmiñhi vāre maggavuṭṭhānaṃ hoti, tasmiṃ anulomaṃ neva ekaṃ hoti, na pañcamaṃ. Ekañhi āsevanaṃ na labhati, pañcamaṃ bhavaṅgassa āsannattā pavedhati. Tadā hi javanaṃ patitaṃ nāma hoti. Tasmā neva ekaṃ hoti na pañcamaṃ. Mahāpaññassa pana dve anulomāni honti, tatiyaṃ gotrabhu, catutthaṃ maggacittaṃ, tīṇi phalāni, tato bhavaṅgotaraṇaṃ. Majjhimapaññassa tīṇi anulomāni honti, catutthaṃ gotrabhu, pañcamaṃ maggacittaṃ, dve phalāni, tato bhavaṅgotaraṇaṃ. Mandapaññassa cattāri anulomāni, honti pañcamaṃ gotrabhu, chaṭṭhaṃ maggacittaṃ, sattamaṃ phalaṃ, tato bhavaṅgotaraṇaṃ. Tatra mahāpaññamandapaññānaṃ vasena akathetvā majjhimapaññassa vasena kathetabbaṃ.
现在“以相为道途之本起”者，针对转变之过程时，何以称为“根本”而生出？何以言“道”者为何？“根本”乃自相而生，不能转变，是单一生起。“道”则自相而起，且能转变，因而是双重生起。此二者之生起次第为：于某一时刻生起道时，相续（根本）则不生单独，亦不生第五相。单一相续虽不生起，但第五法相续因其接近而被破坏。这时即为所谓“动漏”。故不单独生起亦不生第五相续。至于大智慧者，则有二种顺序：第三为相续，第四为道心，三得果报，然后出离相续；中慧者有三种顺序，第四为相续，第五为道心，得二种果报，继而出离相续；低慧者有四种顺序，第五为相续，第六为道心，第七为果报，之后断除相续。此种分别，当弃捨大慧与低慧而依中慧而内证之。
Yasmiñhi vāre maggavuṭṭhānaṃ hoti, tasmiṃ kiriyāhetukamanoviññāṇadhātu upekkhāsahagatā manodvārāvajjanaṃ hutvā vipassanāgocare khandhe ārammaṇaṃ katvā bhavaṅgaṃ āvaṭṭeti. Tadanantaraṃ teneva āvajjanena gahitakkhandhe gahetvā uppajjati paṭhamaṃ javanaṃ anulomañāṇaṃ. Taṃ tesu khandhesu aniccāti vā dukkhāti vā anattāti vā pavattitvā oḷārikaṃ oḷārikaṃ saccapaṭicchādakatamaṃ vinodetvā tīṇi lakkhaṇāni bhiyyo bhiyyo pākaṭāni katvā nirujjhati. Tadanantaraṃ uppajjati dutiyānulomaṃ. Tesu purimaṃ anāsevanaṃ. Dutiyassa purimaṃ āsevanaṃ hoti. Tampi laddhāsevanattā tikkhaṃ sūraṃ pasannaṃ hutvā tasmiṃyevārammaṇe tenevākārena pavattitvā majjhimappamāṇaṃ saccapaṭicchādakatamaṃ vinodetvā tīṇi lakkhaṇāni bhiyyo bhiyyo pākaṭāni katvā nirujjhati. Tadanantaraṃ uppajjati tatiyānulomaṃ. Tassa dutiyaṃ āsevanaṃ hoti. Tampi laddhāsevanattā tikkhaṃ sūraṃ pasannaṃ hutvā tasmiṃyevārammaṇe tenevākārena pavattitvā tadavasesaṃ aṇusahagataṃ saccapaṭicchādakatamaṃ vinodetvā niravasesaṃ katvā tīṇi lakkhaṇāni bhiyyo bhiyyo pākaṭāni katvā nirujjhati. Evaṃ tīhi anulomehi saccapaṭicchādakatame vinodite tadanantaraṃ uppajjati gotrabhuññāṇaṃ nibbānaṃ ārammaṇaṃ kurumānaṃ.
于某一时刻道之生起，因行为缘故，非识根所作之心门不起起。于是于内净心门中，用观法进入观境界住于五蕴处，环绕相续。继而由此触境与执取，初次产生顺次智。依据此五蕴，转变无常、苦、无我之实相，被完全相应遵守，自行消伏三毒并了然三相甚明，故得断灭。然后第二次顺次智生起，此为先无染之智。第二次顺次智为有染智，因染着而锐健、尊亮，在同一境界反复运作，中慧亦依此智，完全了知三相，并断息烦恼。继而第三次顺次智起，此为第二无染智，以有染智为缘，锐健尊亮，于同境界执行，于后段产生无染之果智，并消伏染着部分。如此三重顺次智，完备三相认识，因缘现起，即生根本智，作涅槃之依止。
Tatrāyaṃ upamā – eko kira cakkhumā puriso nakkhattayogaṃ jānissāmīti rattibhāge nikkhamitvā candaṃ passituṃ uddhaṃ ullokesi. Tassa valāhakehi paṭicchannattā cando na paññāyittha. Atheko vāto uṭṭhahitvā thūlathūle valāhake viddhaṃsesi. Aparo majjhime. Aparo sukhume. Tato so puriso vigatavalāhake nabhe candaṃ disvā nakkhattayogaṃ aññāsi.
此处譬喻为：某有一名明眼人，于夜间出门欲辨星相），因月被云遮，月光不可见。一风忽起，吹散厚云，然空中尚存薄云。明眼人由此无云之天空上见月光，认知星相。
Tattha tayo valāhakā viya saccapaṭicchādakathūlamajjhimasukhumakilesandhakārā. Tayo vātā viya tīṇi anulomacittāni. Cakkhumā puriso viya gotrabhuññāṇaṃ. Cando viya nibbānaṃ. Ekekassa vātassa yathākkamena valāhakattayaviddhaṃsanaṃ viya ekekassa anulomacittassa saccapaṭicchādakatamavinodanaṃ. Vigatavalāhake nabhe tassa purisassa visuddhacandadassanaṃ viya vigate saccapaṭicchādake tame gotrabhuññāṇassa suvisuddhanibbānārammaṇakaraṇaṃ.
此三云如三种根本烦恼，粗重、中等、细微之垢染。三风如三次依序智。明眼人譬为根本智，月光为涅槃。三风分别作用于云，若无云，则明眼人见月光，亦如根本智明净生涅槃心所。
Yatheva hi tayo vātā candapaṭicchādake valāhakeyeva viddhaṃsetuṃ sakkonti, na candaṃ daṭṭhuṃ, evaṃ anulomāni saccapaṭicchādakatameyeva vinodetuṃ sakkonti, na nibbānaṃ ārammaṇaṃ kātuṃ . Yathā so puriso candameva daṭṭhuṃ sakkoti na valāhake viddhaṃsetuṃ, evaṃ gotrabhuññāṇaṃ nibbānameva ārammaṇaṃ kātuṃ sakkoti na kilesatamaṃ vinodetuṃ. Evaṃ anulomaṃ saṅkhārārammaṇaṃ hoti, gotrabhu nibbānārammaṇaṃ.
正如三风能吹散遮蔽月光之云，却不能见月，故三重顺次智虽能断灭烦恼，却不能作涅槃依止。明眼人虽见月光而云尚存，犹如根本智虽见涅槃，而烦恼未尽除。故此顺次智为行蕴所缘，根本智为涅槃所缘。
Yadi hi gotrabhu anulomena gahitārammaṇaṃ gaṇheyya puna anulomaṃ taṃ anubandheyyāti maggavuṭṭhānameva na bhaveyya. Gotrabhuññāṇaṃ pana anulomassa ārammaṇaṃ aggahetvā taṃ apacchatopavattikaṃ katvā sayaṃ anāvajjanampi samānaṃ āvajjanaṭṭhāne ṭhatvā evaṃ nibbattāhīti maggassa saññaṃ datvā viya nirujjhati. Maggopi tena dinnasaññaṃ amuñcitvāva avīcisantativasena taṃ ñāṇaṃ anubandhamāno anibbiddhapubbaṃ apadālitapubbaṃ lobhakkhandhaṃ dosakkhandhaṃ mohakkhandhaṃ nibbijjhamānova padālayamānova nibbattati.
若以顺次智所缘入相续，继起顺次智则不生，即道之生起不成。根本智依顺次智所缘，放下责难律止，当自不动，立于同一心门，乃至出现。于此给予“道”的定义而灭。道则如持有此定义而不断灭。道亦处于此定义生起，虽生起，亦作自心、现前所转，先断三毒（贪恚痴）烦恼蕴，因而断灭，如同破坏臭秽之火，逐除恶毒而消灭。
Tatrāyaṃ upamā – eko kira issāso dhanusatamatthake phalakasataṃ ṭhapāpetvā vatthena mukhaṃ veṭhetvā saraṃ sannayhitvā cakkayante aṭṭhāsi. Añño puriso cakkayantaṃ āvañchitvā yadā issāsassa phalakasataṃ abhimukhaṃ hoti tadā tattha daṇḍakena saññaṃ deti, issāso daṇḍakasaññaṃ amuñcitvāva saraṃ khipitvā phalakasataṃ nibbijjhati. Tattha daṇḍakasaññā viya gotrabhuññāṇaṃ. Issāso viya maggañāṇaṃ. Issāsassa daṇḍakasaññaṃ amuñcitvāva phalakasatanibbijjhanaṃ viya maggañāṇassa gotrabhuññāṇena dinnasaññaṃ amuñcitvāva nibbānaṃ ārammaṇaṃ katvā anibbiddhapubbaapadālitapubbānaṃ lobhakkhandhādīnaṃ nibbijjhanapadālanaṃ. Bhūmiladdhavaṭṭasetusamugghātakaraṇantipi etadeva. Maggassa hi ekameva kiccaṃ anusayappajahanaṃ. Iti so anusaye pajahanto nimittā vuṭṭhāti nāma, pavattaṃ chindati nāma. ‘Nimitta’nti rūpavedanāsaññāsaṅkhāraviññāṇanimittaṃ. ‘Pavatta’mpi rūpavedanāsaññāsaṅkhāraviññāṇapavattameva. Taṃ duvidhaṃ hoti – upādinnakaṃ anupādinnakanti. Tesu maggassa anupādinnakato vuṭṭhānacchāyā dissatīti vatvā anupādinnakato vuṭṭhātīti vadiṃsu.
在这里用譬喻说：有一个箭手，他把一百个箭牌立起，用布蒙住脸，拉紧弓弦，瞄准射击。另一个人想抓住射箭者所看到的一百个箭牌，当箭手射箭牌正好向他时，他用棍棒给予识别，那射箭者就像放下了棍棒的识别，放开了布，箭牌沉入了水中。这里说棍棒识别就像对家族缘识的知见；射箭者就像通向解脱之道的智慧。射箭者放下棍棒识别，箭牌沉入水中，正如持有通向解脱智慧的家族缘识放下后，涅槃作为目标得以达成，且在未感烦闷的先前阶段，贪等烦恼蕴被灭除。这也是如地和水流等障碍被冲破的原因。因为通向解脱之道就是要断尽习气。于是断尽习气又称做「缘起显现」，割断习气又称做「轮回断绝」。“显现”是指色、受、想、行、识的缘起相；“断绝”是指色、受、想、行、识的断尽过程。此二义可分为带有执着与不带执着的两种说法。论师认为，不带执着的断尽得以显现故称为不带执着的断尽。
Sotāpattimaggena hi cattāri diṭṭhigatasampayuttāni vicikicchāsahagatanti pañca cittāni pahīyanti. Tāni rūpaṃ samuṭṭhāpenti. Taṃ anupādinnakarūpakkhandho. Tāni cittāni viññāṇakkhandho. Taṃsampayuttā vedanā saññā saṅkhārā tayo arūpakkhandhā. Tattha sace sotāpannassa sotāpattimaggo abhāvito abhavissa tāni pañca cittāni chasu ārammaṇesu pariyuṭṭhānaṃ pāpuṇeyyuṃ. Sotāpattimaggo pana tesaṃ pariyuṭṭhānenappattiṃ vārayamāno setusamugghātaṃ abhabbuppattikabhāvaṃ kurumāno anupādinnakato vuṭṭhāti nāma.
初果道上，的确有四种隶属于见解的结合状态，其中包括因疑惑而生发的五种心行，将此五种心行舍弃后，正见产生出来。此不带执着的正见杂蕴是色蕴；这五种心行是识蕴；当此五心行相连时，有受、想、行这三种无色蕴。若初果者未得初果道，即未得此道存在，则这五种心行仍会在六种境界中流转。初果道存在则妨碍五心行的流转成就，由是造成障碍，产生未能生起无执着的断尽的状态。
Sakadāgāmimaggena cattāri diṭṭhigatavippayuttāni dve domanassasahagatānīti oḷārikakāmarāgabyāpādavasena cha cittāni pahīyanti. Anāgāmimaggena aṇusahagatakāmarāgabyāpādavasena tāni eva cha cittāni pahīyanti. Arahattamaggena cattāri diṭṭhigatavippayuttāni uddhaccasahagatañcāti pañca akusalacittāni pahīyanti. Tattha sace tesaṃ ariyānaṃ te maggā abhāvitā assu, tāni cittāni chasu ārammaṇesu pariyuṭṭhānaṃ pāpuṇeyyuṃ. Te pana tesaṃ maggā pariyuṭṭhānappattiṃ vārayamānā setusamugghātaṃ abhabbuppattikabhāvaṃ kurumānā anupādinnakato vuṭṭhahanti nāma.
临近初果道的次果道上，有四种分别与见解相反的状态，另有两种因忧愁而生的心行共六种细心行被舍弃。得不退转果道上，因忧愁缘起所生的六种细心行同样被舍弃。阿拉汉果上，有四种分别与见相反、且因烦恼不善心生的五种心行被舍弃。若这些圣者所通达的果道不生现，则五心行仍会在六道轮回六处境中流转。此五心行因妨碍定力及产生未能生起无执着的断尽状态，而被称作不带执着的断尽。
Upādinnakato vuṭṭhānacchāyā dissatīti vatvā upādinnakato vuṭṭhātītipi vadiṃsu. Sace hi sotāpannassa sotāpattimaggo abhāvito abhavissa, ṭhapetvā satta bhave anamatagge saṃsāravaṭṭe upādinnakappavattaṃ pavatteyya. Kasmā? Tassa pavattiyā hetūnaṃ atthitāya. Tīṇi saṃyojanāni diṭṭhānusayo vicikicchānusayoti ime pana pañca kilese sotāpattimaggo uppajjamānova samugghāteti. Idāni kuto sotāpannassa satta bhave ṭhapetvā anamatagge saṃsāravaṭṭe upādinnakappavattaṃ pavattissati? Evaṃ sotāpattimaggo upādinnakappavattaṃ appavattaṃ kurumāno upādinnakato vuṭṭhāti nāma.
有人说见执着的断尽即见断执状态。若初果者失去初果道（假设如此），在七无量劫的无间断轮回中，将会重新发生对执着的轮回动业。为什么呢？因其轮回的原因尚存。三种羁绊，即见执着、疑执见等，和这五种烦恼似乎像初果道诞生时产生的障碍阻截。因此，假设在七无量劫中置放初果者，他为何会重新在无间断轮回中产生执着的轮回动业？所以说，初果道使得对执着轮回动业的发生既不发生又被消除，而这种状态叫作无执着的断尽。
Sace sakadāgāmissa sakadāgāmimaggo abhāvito abhavissa, ṭhapetvā dve bhave pañcasu bhavesu upādinnakapavattaṃ pavatteyya. Kasmā? Tassa pavattiyā hetūnaṃ atthitāya. Oḷārikāni kāmarāgapaṭighasaṃyojanāni oḷāriko kāmarāgānusayo paṭighānusayoti ime pana cattāro kilese so maggo uppajjamānova samugghāteti. Idāni kuto sakadāgāmissa dve bhave ṭhapetvā pañcasu bhavesu upādinnakappavattaṃ pavattissati? Evaṃ sakadāgāmimaggo upādinnakappavattaṃ appavattaṃ kurumāno upādinnakato vuṭṭhāti nāma.
若临近初果者失去临近初果道（假设如此），则在两生中五生轮回会发生对执着轮回动业。为什么？因其轮回的原因还存在。欲爱和嗔恨的羁绊称为贪嗔二结，这四种烦恼，又称此四结，似乎如临近初果道出现时产生的障碍阻截。因此，假若在两生中置放临近初果者，为什么会发生在五生中的对执着轮回动业？所以说，临近初果道使对执着轮回动业的发生既不发生又被消除，这称为无执着的断尽。
Sace anāgāmissa anāgāmimaggo abhāvito abhavissa, ṭhapetvā ekaṃ bhavaṃ dutiyabhave upādinnakappavattaṃ pavatteyya. Kasmā? Tassa pavattiyā hetūnaṃ atthitāya. Aṇusahagatāni kāmarāgapaṭighasaṃyojanāni aṇusahagato kāmarāgānusayo paṭighānusayoti ime pana cattāro kilese so maggo uppajjamānova samugghāteti. Idāni kuto anāgāmissa ekaṃ bhavaṃ ṭhapetvā dutiyabhave upādinnakappavattaṃ pavattissati? Evaṃ anāgāmimaggo upādinnakappavattaṃ appavattaṃ kurumāno upādinnakato vuṭṭhāti nāma.
若不退转者失去不退转道（假设如此），则在第二生存在中会发生对执着轮回动业。为什么？因其轮回的原因尚存。欲爱和嗔恨的结转都附着且相连，因此称为四种烦恼，这似乎如不退转道出现时形成的障碍阻截。假设在第二生存在中放置不退转者，他为何会发生对执着轮回动业？因此不退转道使得对执着轮回动业既不发生又得消除，这就称为无执着的断尽。
Sace arahato arahattamaggo abhāvito abhavissa, rūpārūpabhavesu upādinnakappavattaṃ pavatteyya. Kasmā? Tassa pavattiyā hetūnaṃ atthitāya . Rūparāgo arūparāgo māno uddhaccaṃ avijjā mānānusayo bhavarāgānusayo avijjānusayoti ime pana aṭṭha kilese so maggo uppajjamānova samugghāteti. Idāni kuto khīṇāsavassa punabbhave upādinnakappavattaṃ pavattissati? Evaṃ arahattamaggo upādinnakappavattaṃ appavattaṃ kurumāno upādinnakato vuṭṭhāti nāma.
若阿拉汉所证阿拉汉道不复存在，将生起有色与无色界之中依缘而起的取所业所导致的轮回。为何如此？此取所业的生起因为于此。色欲、非色欲、慢、掉举、无明、慢的习气、存在欲的习气及无明的习气，这八种烦恼，犹如道之生起，以其相互交缠而起。现在已证断者，未来复生时，焉能生起取所业的轮回？因此，阿拉汉道作不生起取所业的轮回则为不生起，谓以未取者未生取意而起。
Sotāpattimaggo cettha apāyabhavato vuṭṭhāti, sakadāgāmimaggo sugatikāmabhavekadesato, anāgāmimaggo kāmabhavato, arahattamaggo rūpārūpabhavato sabbabhavehipi vuṭṭhāti evāti vadanti.
此处谓初果道生起于恶趣，二果道生于善趣，有余果道生于欲界，阿拉汉道生于色界与无色界及一切界中，如是说。
Imassa panatthassa vibhāvanatthaṃ ayaṃ pāḷi – ‘‘sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena satta bhave ṭhapetvā anamatagge saṃsāravaṭṭe ye uppajjeyyuṃ, nāmañca rūpañca etthete nirujjhanti vūpasamanti atthaṃ gacchanti paṭippassambhanti.
为说明此义，巴利文说：以初果道所证之知识及熄灭行识，断绝七界，彼界中所有生法已毕，名色等于此界中皆断而安止，达真谛而安稳。
‘Sakadāgāmimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena dve bhave ṭhapetvā pañcasu bhavesu ye uppajjeyyuṃ, nāmañca rūpañca etthete nirujjhanti vūpasamanti atthaṃ gacchanti paṭippassambhanti.
以二果道所证知识及熄灭行识，断绝二界，五界中所生法已毕，名色皆止息安静，达真理而得安稳。
‘Anāgāmimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena ekaṃ bhavaṃ ṭhapetvā kāmadhātuyā dvīsu bhavesu ye uppajjeyyuṃ, nāmañca rūpañca etthete nirujjhanti vūpasamanti atthaṃ gacchanti paṭippassambhanti.
以有余果道所证知识及熄灭行识，断有欲界一界，由欲界外两界所生法已毕，名色皆止息安静，达真理而安稳。
‘Arahattamaggañāṇena abhisaṅkhāraviññāṇassa nirodhena rūpadhātuyā vā arūpadhātuyā vā ye uppajjeyyuṃ , nāmañca rūpañca etthete nirujjhanti vūpasamanti atthaṃ gacchanti paṭippassambhanti. Arahato anupādisesāya nibbānadhātuyā parinibbāyantassa carimaviññāṇassa nirodhena paññā ca sati ca nāmañca rūpañca etthete nirujjhanti vūpasamanti atthaṃ gacchanti paṭippassambhantī’’ti (cūḷani. ajitamāṇavapucchāniddesa 6). Ayaṃ tāva nimitte vinicchayo.
以阿拉汉道所证知识及熄灭行识，断色界与无色界所生法已毕，名色等于彼界皆断安止。阿拉汉因无取无碍涅槃所入之最后识，终断而息，智慧念俱足，名色在此界断灭，安住真理而究竟安稳。（摘自小部经典《阿季多摩那伽问经注》卷六）此乃此处语之根本缘由总结。
‘Paṭipadāpatī’ti – ettha pana paṭipadā calati na calatīti? Calati. Tathāgatassa hi sāriputtattherassa ca cattāropi maggā sukhapaṭipadā khippābhiññā ahesuṃ. Mahāmoggallānattherassa paṭhamamaggo sukhapaṭipado khippābhiñño, upari tayo maggā dukkhapaṭipadā khippābhiññā. Kasmā? Niddābhibhūtattā. Sammāsambuddho kira sattāhaṃ daharakumārakaṃ viya theraṃ parihari. Theropi ekadivasaṃ niddāyamāno nisīdi. Atha naṃ satthā āha – ‘‘pacalāyasi no tvaṃ, moggallāna, pacalāyasi no tvaṃ moggallānā’’ti (a. ni. 7.61). Evarūpassapi mahābhiññappattassa sāvakassa paṭipadā calati, sesānaṃ kiṃ na calissati? Ekaccassa hi bhikkhuno cattāropi maggā dukkhapaṭipadā dandhābhiññā honti, ekaccassa dukkhapaṭipadā khippābhiññā, ekaccassa sukhapaṭipadā dandhābhiññā, ekaccassa sukhapaṭipadā khippābhiññā. Ekaccassa paṭhamamaggo dukkhapaṭipado dandhābhiñño hoti, dutiyamaggo dukkhapaṭipado khippābhiñño, tatiyamaggo sukhapaṭipado dandhābhiñño, catutthamaggo sukhapaṭipado khippābhiññoti.
“修行法门”者，此处所说修行是运转还是非运转？是运转。实如如来世尊与沙利长老所证得的四圣谛之道，皆为安乐的修行方法，皆以迅速通达之见而成就。大马哈摩嘎喇那长老的第一条道乃安乐修行法，通达快捷，余下三条道皆为苦修行法，通达快捷。缘何如此？因沉睡所蔽。正自觉者如同守护七日幼儿的长老一样，长老亦曾有一日因沉睡而坐，世尊即呵斥其曰：“莫要昏沉，大马哈摩嘎喇那啊，莫要沉睡。”如是，如此具有广大神通的弟子，其修行自然运转，余人更何况？部分比库于四条道中苦修行法表现为迟缓通达，部分于苦道表现快速通达，部分于安乐道迟缓通达，部分于安乐道快速通达。部分者第一条道苦道迟缓通达，第二条道苦道快速通达，第三条道安乐道迟缓通达，第四条道安乐道快速通达。
Yathā ca paṭipadā evaṃ adhipatipi calati eva. Ekaccassa hi bhikkhuno cattāropi maggā chandādhipateyyā honti, ekaccassa vīriyādhipateyyā, ekaccassa cittādhipateyyā, ekaccassa vīmaṃsādhipateyyā. Ekaccassa pana paṭhamamaggo chandādhipateyyo hoti, dutiyo vīriyādhipateyyo, tatiyo cittādhipateyyo, catuttho vīmaṃsādhipateyyoti.
犹如修行法门乃依主宰而运转。部分比库在四条道中以欲为主宰，部分以精进为主宰，部分以心为主宰，部分以审察为主宰。部分者第一条道主宰为欲，第二条道主宰为精进，第三条道主宰为心，第四条道主宰为审察。
Pakiṇṇakakathā niṭṭhitā. · 杂论已毕。
Paṭhamamaggavīsatimahānayo初道二十大法门
§357
357. Idāni yasmā lokuttarakusalaṃ bhāvento na kevalaṃ upanijjhāyanaṭṭhena jhānaṃyeva bhāveti, niyyānaṭṭhena pana maggampi bhāveti, upaṭṭhānaṭṭhena satipaṭṭhānampi, padahanaṭṭhena sammappadhānampi, ijjhanaṭṭhena iddhipādampi, adhipatiyaṭṭhena indriyampi, akampiyaṭṭhena balampi, bujjhanaṭṭhena bojjhaṅgampi, tathaṭṭhena saccampi, avikkhepaṭṭhena samathampi, suññataṭṭhena dhammampi, rāsaṭṭhena khandhampi, āyatanaṭṭhena āyatanampi, suññasabhāvanissattaṭṭhena dhātumpi, paccayaṭṭhena āhārampi, phusanaṭṭhena phassampi, vedayitaṭṭhena vedanampi, sañjānanaṭṭhena saññampi, cetayitaṭṭhena cetanampi, vijānanaṭṭhena cittampi bhāveti, tasmā etesaṃ ekūnavīsatiyā padānaṃ dassanatthaṃ puna katame dhammā kusalātiādi vuttaṃ. Evaṃ ‘idampi bhāveti, idampi bhāvetī’ti puggalajjhāsayena ceva desanāvilāsena ca vīsati nayā desitā honti . Dhammaṃ sotuṃ nisinnadevaparisāya hi ye upanijjhāyanaṭṭhena lokuttaraṃ ‘jhāna’nti kathite bujjhanti, tesaṃ sappāyavasena jhānanti kathitaṃ…pe… ye vijānanaṭṭhena ‘citta’nti vutte bujjhanti, tesaṃ sappāyavasena cittanti kathitaṃ. Ayamettha ‘puggalajjhāsayo’.
如今既然生起世间超越的善法者，不仅仅因入禅之心而修习禅定，且因出离之心而修持解脱之道，因正念之境而修习念念相续，因努力之境而修习正勤，因定力之境而修习定力之器，因主宰之境而修习根迹，因坚定不动之境而修习力量，因觉知之境而修习觉支，因实相之境而修习圣谛，因无疑之境而修习止，因空无之境而修习法，因兴味之境而修习五蕴，因处所之境而修习六处，因空无相之境而修习界，因缘之境而修习食，因触之境而修习触，因受之境而修习受，因分别之境而修习想，因意念之境而修习意，因认识之境而修习识，故此为了显现二十一种境界的修习，遂重申何为善法等。依此「此亦修习、此亦修习」的修习法门，依其人之根机与教法趣味，以二十种路径加以教导显现。诸闻法的天众，于入禅之境称名“禅”时生起正知，乃依其所生起的正知称名禅；或于认识之境称名“心”时生起正知，乃依其正知称名心。此等即是“修习者之根基状态”。
Sammāsambuddho pana attano buddhasubodhitāya dasabalacatuvesārajjacatupaṭisambhidatāya chaasādhāraṇañāṇayogena ca desanaṃ yadicchakaṃ niyametvā dasseti. Icchanto upanijjhāyanaṭṭhena lokuttaraṃ jhānanti dasseti, icchanto niyyānaṭṭhena…pe… vijānanaṭṭhena lokuttaraṃ cittanti. Ayaṃ ‘desanāvilāso’ nāma. Tattha yatheva lokuttaraṃ jhānanti vuttaṭṭhāne dasa nayā vibhattā, evaṃ maggādīsupi teyeva veditabbā. Iti vīsatiyā ṭhānesu dasa dasa katvā dve nayasatāni vibhattāni honti.
正自觉者因其觉悟的具足、十力、四种明确了知、六种异常智慧之所能，乃根据根机愿求，任意教导。所教者，愿令依入禅之境生起世间超越禅定者，所示示其法；愿令依解脱之境者……愿令依认识之境者等，此谓“教法趣味”。如同世间超越的入禅皆有十种路径划分，修行道中亦应如是分别认知。二十一处中分别成十、十，则为两百条路径。
§358
358. Idāni adhipatibhedaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha chandaṃ dhuraṃ jeṭṭhakaṃ pubbaṅgamaṃ katvā nibbattitaṃ lokuttaraṃ jhānaṃ chandādhipateyyaṃ nāma. Sesesupi eseva nayo. Iti purimasmiṃ suddhike dvenayasatāni chandādhipateyyādīsupi dve dveti nayasahassena bhājetvā paṭhamamaggaṃ dassesi dhammarājā.
为现出主宰的分别，今复重申何为善法等。此中欲为首者，作为先行，生起世间超越入禅，为以欲为主宰。其余诸道亦如是。昔时，佛陀于净处藏经，将两百条路径之欲为首者等法划分两千（精确数目）条，示现第一条道，称为法王。
Paṭhamamaggo niṭṭhito. · 第一道已完。
Dutiyamaggo第二道
§361
361. Idāni dutiyamaggādīnaṃ dassanatthaṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha kāmarāgabyāpādānaṃ tanubhāvāyāti etesaṃ kilesānaṃ tanubhāvatthāya. Tattha dvīhi kāraṇehi tanubhāvo veditabbo – adhiccuppattiyā ca pariyuṭṭhānamandatāya ca. Sakadāgāmissa hi, vaṭṭānusārimahājanasseva, kilesā abhiṇhaṃ nuppajjanti, kadāci kadāci uppajjanti; uppajjantāpi viraḷākārā hutvā uppajjanti, viraḷavāpitakhette aṅkurā viya. Uppajjamānāpi, ca vaṭṭānusārimahājanasseva, maddantā pharantā chādentā andhakāraṃ karontā nuppajjanti. Dvīhi pana maggehi pahīnattā mandā mandā uppajjanti. Tanukākārā hutvā uppajjanti, abbhapaṭalaṃ viya makkhikāpattaṃ viya ca.
今为说明第二条道起始诸法，何谓善法等，特别重申。此中，欲嗔之烦恼的细微活动称为“烦恼的微细之体”。此烦恼微细应从两个因缘而知：其一为增盛生起，其二为消退减弱之缓慢状态。偶尔如豪杰巨众随波逐流般烦恼极为强烈生起时；偶尔烦恼生起但极为稀少，如萌芽般苦苦存在。即便生起者亦稀疏，如芦苇般稀少之处尚能萌芽。生起时又如豪杰巨众随波而去般，渐渐消退、凋零、笼罩黑暗，烦恼罕见生起。在二条路径中，烦恼已经衰亡，于缓慢状态频频外露。成为纤细之形，犹如蛛网或蜜蜂巢。
Tattha keci therā vadanti – ‘sakadāgāmissa kilesā kiñcāpi cirena uppajjanti, bahalāva pana hutvā uppajjanti, tathā hissa puttā ca dhītaro ca dissantī’ti. Etaṃ pana appamāṇaṃ. Puttadhītaro hi aṅgapaccaṅgaparāmasanamattenapi honti. Dvīhi pana maggehi pahīnattā natthi kilesānaṃ bahalatāti. Dvīhi eva kāraṇehissa kilesānaṃ tanubhāvo veditabbo – adhiccuppattiyā ca pariyuṭṭhānamandatāya cāti.
有些长老说：『曾经染污虽有时长久生起，但大多是短暂而生起，于他而言，儿子与女儿也出现在其中。』然而这只是极小数量。因为儿女因身体组织的调和而维持，哪怕单纯如此，也有存在。若从两个路径来说，没有多量染污生起。由这两个原因，须知其染污的身心表现——一是因过度生起，二是因消退迟缓。
Dutiyāyāti gaṇanavasenāpi dutiyuppattivasenāpi dutiyāya. Bhūmiyā pattiyāti sāmaññaphalassa paṭilābhatthāya. Tatiyacatutthesupi eseva nayo. Visesamattaṃyeva pana vakkhāma.
“第二”依据计数及第二生起之意而说。『取地』指取得世间果报的现象。第三、第四亦同理，此处只特别阐述其差异。
Aññindriyanti ājānanakaṃ indriyaṃ. Paṭhamamaggena ñātamariyādaṃ anatikkamitvā tesaṃyeva tena maggena ñātānaṃ catusaccadhammānaṃ jānanakaṃ indriyanti vuttaṃ hoti. Niddesavārepissa imināva nayena attho veditabbo. Koṭṭhāsavārepi imināva saddhiṃ navindriyāni honti. Sesaṃ purimanayeneva veditabbaṃ.
所谓“其他根”者，是指非生疏之根。第一路径是超越亲属敬重而得知者，且通过这一路径可知亲属的四圣谛法（苦、集、灭、道）。此处需用此相续之理解来揭示其义。在感官根别论中，亦有九种根，余者应以前述路径来理解。
Dutiyamaggo niṭṭhito. · 第二道已完。
Tatiyacatutthamaggā第三道与第四道
§362
362. Tatiye anavasesappahānāyāti tesaṃyeva sakadāgāmimaggena tanubhūtānaṃ saṃyojanānaṃ nissesapajahanatthāya.
362. 第三（路径）是指未完全断除束缚之世间染污，为了断除这束缚而生的路径，即曾经生起的路径。
Catutthe rūparāgaarūparāgamānauddhaccaavijjāya anavasesappahānāyāti etesaṃ pañcannaṃ uddhambhāgiyasaṃyojanānaṃ nissesapajahanatthāya. Tattha rūparāgoti rūpabhave chandarāgo. Arūparāgoti arūpabhave chandarāgo. Mānoti arahattamaggavajjhako māno eva. Tathā uddhaccāvijjā. Imesupi dvīsu maggesu navamaṃ aññindriyameva hoti.
第四指的是由于色贪及非色贪、掉举和无明未断而生的路径，为断除这五种上升之束缚。色贪即对色存在的贪爱，非色贪则是对非色存在的贪爱。傲慢是违背阿拉汉道之傲慢。掉举与无明同理。在九根中，此两条路径是属于这两种根。
Catumagganayasahassaṃ四道之千数
Sabbamaggesu padapaṭipāṭiyā samasaṭṭhipadāni, catūhi apaṇṇakaṅgehi saddhiṃ catusaṭṭhi honti. Asambhinnato pana tettiṃsa. Koṭṭhāsavārasuññatavārā pākatikā eva. Yathā ca pana paṭhamamagge evaṃ dutiyādīsupi nayasahassamevāti cattāro magge catūhi nayasahassehi bhājetvā dassesi dhammarājā.
诸路径中，按层阶循序共有六十阶；四种下层阶共六十四等级。但在感官根中心，只有三十三层为实在阶级。且感官根的空位阶仅有帕柯提阶。如王法因循，从第一路径至第二等，领导阶级分为四个路径、八千级，显示法王之道。
Saccavibhaṅge pana saṭṭhi nayasahassāni lokuttarāni imesaṃ eva vasena nikkhittāni. Satipaṭṭhānavibhaṅge vīsati nayasahassāni lokuttarāni, sammappadhānavibhaṅge vīsati, iddhipādavibhaṅge dvattiṃsa, bojjhaṅgavibhaṅge dvattiṃsa, maggaṅgavibhaṅge aṭṭhavīsati nayasahassāni lokuttarāni imesaṃ eva vasena nikkhittāni.
关于真谛的分别共有六万余条，皆为出世间法，尽归于此法中。念处真谛的分别为二万条出世间法，正勤真谛的分别为二万条，势力足真谛的分别为三十二条，觉支真谛的分别也为三十二条，道谛的分别则有二万八千余条，皆归于此教法的范畴中。
Idha pana catūsu maggesu cattāriyeva nayasahassāni. Tesu paṭhamajjhānike paṭhamamagge aṭṭhaṅgāni bhājitāni; tathā dutiyādīsu. Tattha paṭhamamagge sammādiṭṭhi micchādiṭṭhiṃ pajahatīti sammādiṭṭhi. Sammāsaṅkappādayopi micchāsaṅkappādīnaṃ pajahanaṭṭheneva veditabbā. Evaṃ sante ‘paṭhamamaggeneva dvāsaṭṭhiyā diṭṭhigatānaṃ pahīnattā uparimaggattayena pahātabbā diṭṭhi nāma natthi. Tattha sammādiṭṭhīti nāmaṃ kathaṃ hotī’ti? ‘Yathā visaṃ atthi vā, hotu mā vā, agado agado tveva vuccati, evaṃ micchādiṭṭhi atthi vā, hotu mā vā, ayaṃ sammādiṭṭhi eva nāma’.
在这四道中，四万条为第一道。其内初禅处，即第一道分为八法；第二道及其后亦复如是。于第一道中，正见即为断除邪见。所谓正见，亦当认知是因正见而断除邪见。如此时，有‘在初道中二十二种见解已断除，若令其更上道者应当断除，然实无所谓见解。’若问何故称之为正见？回答如毒药存在亦或不存，虽是毒药却名为毒药；邪见亦然，其有或无，此即名为正见。
‘Yadi evaṃ nāmamattamevetaṃ hoti, uparimaggattaye pana sammādiṭṭhiyā kiccābhāvo āpajjati, maggaṅgāni na paripūrenti, tasmā sammādiṭṭhi sakiccakā kātabbā maggaṅgāni pūretabbānī’ti. Sakiccakā cettha sammādiṭṭhi yathālābhaniyamena dīpetabbā. Uparimaggattayavajjho hi eko māno atthi, so diṭṭhiṭṭhāne tiṭṭhati. Sā taṃ mānaṃ pajahatīti sammādiṭṭhi. Sotāpattimaggasmiñhi sammādiṭṭhi micchādiṭṭhiṃ pajahati. Sotāpannassa pana sakadāgāmimaggavajjho māno atthi, so diṭṭhiṭṭhāne tiṭṭhati sā taṃ mānaṃ pajahatīti sammādiṭṭhi. Tasseva sattaakusalacittasahajāto saṅkappo atthi. Teheva cittehi vācaṅgacopanaṃ atthi, kāyaṅgacopanaṃ atthi , paccayaparibhogo atthi, sahajātavāyāmo atthi, asatibhāvo atthi, sahajātacittekaggatā atthi. Ete micchāsaṅkappādayo nāma sakadāgāmimagge sammāsaṅkappādayo. Tesaṃ pahānena sammāsaṅkappādayoti veditabbā. Evaṃ sakadāgāmimagge aṭṭhaṅgāni sakiccakāni katvā āgatāni. Sakadāgāmissa anāgāmimaggavajjho māno atthi. So diṭṭhiṭṭhāne tiṭṭhati. Tasseva sattahi cittehi sahajātā saṅkappādayo. Tesaṃ pahānena anāgāmimagge aṭṭhannaṃ aṅgānaṃ sakiccakatā veditabbā. Anāgāmissa arahattamaggavajjho māno atthi. So diṭṭhiṭṭhāne tiṭṭhati. Yāni panassa pañca akusalacittāni, tehi sahajātā saṅkappādayo. Tesaṃ pahānena arahattamagge aṭṭhannaṃ aṅgānaṃ sakiccakatā veditabbā.
若正见止于此状，然因更上道无正见则功用不成，道行未圆满。因故正见当具作用以完满道的各支。此处所谓正见，当依其当得之法而显示。若无更上道障碍，则有一种我执，盘踞于见解立场。正见即为断除此我执。在初果道中，正见断除邪见；得初果的舍弃我执，正见即灭除我执。在得初果者，尚存去后果道障碍的我执，此我执还臻断除，则为得后果道。持有七种善心自然生成的意念者，且于言语、身业、因缘相续，皆生自然努力，无妄念，心一念相续。此即初果道中的邪思维与正思维部分。断除邪思之后，即为正思维。故在初果道中，八法作为具足之道支已建成。不至初果者，尚存第二果道障碍的我执。此我执存于见处。彼有七种自然生起的意念故。断除之即成第二果道也。得第二果者，尚存阿拉汉道障碍的我执。此我执亦存于见处。呈此状者，有五恶心自然生起的意念，断除之即成阿拉汉道。以上论述道途中我执、意念的渐次断除和道支圆满。
Imesu catūsu maggesu paṭhamamaggena cattāri saccāni diṭṭhāni. ‘Uparimaggattayaṃ diṭṭhakameva passati, adiṭṭhakaṃ passatī’ti diṭṭhakameva passatīti ayaṃ ācariyānaṃ samānatthakathā. Vitaṇḍavādī panāha ‘adiṭṭhaṃ passatī’ti. So vattabbo – ‘paṭhamamagge katamaṃ indriyaṃ bhājesī’ti? Jānamāno ‘anaññātaññassāmītindriya’nti vakkhati. ‘Uparimaggesu katara’nti? Vuttepi ‘aññindriya’nti vakkhati. So vattabbo – ‘adiṭṭhasaccadassane sati uparimaggesupi anaññātaññassāmītindriyameva bhājehi. Evaṃ te pañho samessatī’ti. ‘Kilese pana aññe añño pajahati; pahīne eva pajahatī’ti? ‘Aññe añño pajahatī’ti. ‘Yadi aññe añño, appahīne kilese pajahati. Saccānipi adiṭṭhāneva passatī’ti evaṃvādī puggalo pucchitabbo – ‘saccāni nāma katī’ti? Jānanto ‘cattārī’ti vakkhati. So vattabbo – ‘tava vāde soḷasa saccāni āpajjanti. Tvaṃ buddhehipi adiṭṭhaṃ passasi. Bahusaccako nāma tvaṃ. Evaṃ mā gaṇha. Saccadassanaṃ nāma apubbaṃ natthi, kilese pana appahīne pajahatī’ti.
四道中第一道中，见到四谛。所谓“于更上道只见所见，不见他”，这意涵为教授者对入门者的共同解说。逆意之人则称：“见他所未见。”是应问：“第一道中各分何所？答：‘所分别为知他所未知之根。’更上道中何分？答曰‘他根’。”答曰：“于未见谛的观照下，更上道亦分别所未知之根。如此疑难可解。”“烦恼有者相互断除，断除者亦相互断除。”谓彼此断除。“若彼此相断，则能断除烦恼。”主张以上者，当问：“何谓谛？”答曰：“谓四谛也。”又答：“你的说法生出十六谛。你甚至于佛处亦见此。你为多谛论者，勿执此见。观谛无初；烦恼减除中，断除在先。”
Tattha saccadassanassa apubbābhāve peḷopamaṃ nāma gahitaṃ – ekassa kira cattāro ratanapeḷā sāragabbhe ṭhapitā. So rattibhāge peḷāsu uppannakicco dvāraṃ vivaritvā, dīpaṃ jāletvā, dīpena vihate andhakāre, peḷāsu pākaṭabhāvaṃ gatāsu, tāsu kiccaṃ katvā dvāraṃ pidahitvā gato. Puna andhakāraṃ avatthari. Dutiyavārepi tatiyavārepi tatheva akāsi. Catutthavāre dvāre vivaṭe andhakāre peḷā na paññāyantīti vīmaṃsantasseva sūriyo uggañchi, sūriyobhāsena vihate andhakāre peḷāsu kiccaṃ katvā pakkāmi.
关于谛见无初此理，有一譬喻：四个池塘，置于宝玉槽中。夜间，有灯开门放光，池中的事物因灯光显现。做完任务后关门，夜再次黑暗。第二、三夜亦然。第四夜门开后，因池水未显，太阳升起，阳光普照，池中事物得以显现，明了无疑。
Tattha cattāro peḷā viya cattāri saccāni. Tāsu kicce uppanne dvāravivaraṇakālo viya sotāpattimaggassa vipassanābhinīharaṇakālo. Andhakāraṃ viya saccapaṭicchādakatamaṃ. Dīpo bhāso viya sotāpattimaggobhāso. Vihate andhakāre tassa purisassa peḷānaṃ pākaṭabhāvo viya maggañāṇassa saccānaṃ pākaṭabhāvo. Maggañāṇassa pākaṭāni pana maggasamaṅgissa puggalassa pākaṭāneva honti. Peḷāsu kiccaṃ katvā gatakālo viya sotāpattimaggassa attanā pahātabbakilese pajahitvā niruddhakālo. Puna andhakārāvattharaṇaṃ viya uparimaggattayavajjhasaccapaṭicchādakatamaṃ.
此四池如四谛。其池中事物出现之际，如初果道修行者观习之时。黑暗如同掩盖谛理，而灯光则似初果道之光。黑暗中池水显现如同道者对谛理的显现。池水显现完成，作业终结，如初果道者断灭烦恼、罢除覆蔽之时。再次陷入黑暗，则如更上道对谛理遮蔽之相。
Dutiyavāre dvāravivaraṇakālo viya sakadāgāmimaggassa vipassanābhinīharaṇakālo. Dīpobhāso viya sakadāgāmimaggobhāso. Peḷāsu kiccaṃ katvā gatakālo viya sakadāgāmimaggassa attanā pahātabbakilese pajahitvā niruddhakālo. Puna andhakārāvattharaṇaṃ viya uparimaggadvayavajjhasaccapaṭicchādakatamaṃ.
第二天如同门户开放之时，为近来果位之正观修习时。其明如灯火，乃近来果位之光明。如同完成浸水工作的时刻，为近来果位者自行断除烦恼障碍、已断绝时。复如陷于黑暗蔽障，为上乘两种道路之真实所遮蔽之时。
Tatiyavāre dvāravivaraṇakālo viya anāgāmimaggassa vipassanābhinīharaṇakālo. Dīpobhāso viya anāgāmimaggobhāso. Peḷāsu kiccaṃ katvā gatakālo viya anāgāmimaggassa attanā pahātabbakilese pajahitvā niruddhakālo. Puna andhakārāvattharaṇaṃ viya upariarahattamaggavajjhasaccapaṭicchādakatamaṃ.
第三天如同门户开放之时，为不退转果位之正观修习时。其明如灯火，乃不退转果位之光明。如同完成浸水工作的时刻，为不退转果位者自行断除烦恼障碍、已断绝时。复如陷于黑暗蔽障，为上乘阿拉汉果位道路之真实所遮蔽之时。
Catutthavāre dvāravivaraṇakālo viya arahattamaggassa vipassanābhinīharaṇakālo. Sūriyuggamanaṃ viya arahattamagguppādo. Andhakāravidhamanaṃ viya arahattamaggassa saccapaṭicchādakatamavinodanaṃ . Vihate andhakāre tassa peḷānaṃ pākaṭabhāvo viya arahattamaggañāṇassa catunnaṃ saccānaṃ pākaṭabhāvo. Ñāṇassa pākaṭāni pana puggalassa pākaṭāneva honti. Peḷāsu kiccaṃ katvā gatakālo viya arahattamaggassa sabbakilesakhepanaṃ. Sūriyuggamanato paṭṭhāya ālokasseva pavattikālo viya arahattamaggassa uppannakālato paṭṭhāya puna saccapaṭicchādakatamābhāvo . Idaṃ tāva saccadassanassa apubbābhāve opammaṃ.
第四天如同门户开放之时，为阿拉汉果位之正观修习时。其明如日升，乃阿拉汉果位之光明。复如破除黑暗，为阿拉汉果位真实遮蔽之解除、散除。已去黑暗即如烦恼之显露，为阿拉汉果位知见四圣谛之显露。智慧之显露，唯为人显露而已。完成浸水工作，就是阿拉汉果位断除一切烦恼。日出之后，乃光明流转之时，如阿拉汉果位现前之时，后又无真实遮蔽之显现。此乃真实见证明之初体现，作比喻用。
Diṭṭhakameva hi passati. ‘Kilese pana aññe añño pajahatī’ti ettha khāropamaṃ nāma gahitaṃ. Eko puriso kiliṭṭhaṃ vatthaṃ rajakassa adāsi. Rajako ūsakhāraṃ chārikakhāraṃ gomayakhāranti tayo khāre datvā khārehi khāditabhāvaṃ ñatvā udake vikkhāletvā oḷārikoḷārikaṃ malaṃ pavāhesi. Tato na tāva parisuddhanti dutiyampi tatheva khāre datvā, udake vikkhāletvā, tato nātisaṇhataraṃ malaṃ pavāhesi. Tato na tāva parisuddhanti tatiyampi te khāre datvā udake vikkhāletvā tato saṇhataraṃ malaṃ pavāhesi. Tato na tāva parisuddhanti catutthampi te khāre datvā, udake vikkhāletvā aṃsuabbhantaragatampi nissesaṃ malaṃ pavāhetvā sāmikassa adāsi. So gandhakaraṇḍake pakkhipitvā icchiticchitakāle paridahati.
肉眼所见唯有色相。『烦恼彼此分别断除』之喻，乃取自臭衣的比拟。有人献给国王一件污秽的衣物。国王用蘸渍痰涎、糨糊、牛粪三种污秽涂抹，使之变脏。浸水后浸泡、清洗，仍未完全净洁。第二次涂抹，浸水清洗，减轻污秽。第三次涂抹，浸水清洗，污秽更轻。第四次涂抹，浸水清洗，连内部浸渍的污垢也尽除，方交给主人。主人将其挂于熏炉，根据意愿燃烧消除异味。
Tattha kiliṭṭhavatthaṃ viya kilesānugataṃ cittaṃ. Tividhakhāradānakālo viya tīsu anupassanāsu kammassa pavattanakālo. Udake vikkhāletvā oḷārikoḷārikamalappavāhanaṃ viya sotāpattimaggena pañcakilesakhepanaṃ. Dutiyampi tesaṃ khārānaṃ anuppadānaṃ viya ‘na tāva parisuddhaṃ idaṃ citta’nti tāsuyeva tīsu anupassanāsu kammappavattanaṃ. Tato nātisaṇhataramalappavāhanaṃ viya sakadāgāmimaggena oḷārikasaṃyojanadvayakhepanaṃ. Tato ‘na tāva parisuddhaṃ vattha’nti puna khārattayadānaṃ viya ‘na tāva parisuddhaṃ idaṃ citta’nti tāsuyeva tīsu anupassanāsu kammappavattanaṃ. Tato saṇhataramalappavāhanaṃ viya anāgāmimaggena aṇusahagatasaṃyojanadvayakhepanaṃ. ‘Na tāva parisuddhaṃ vattha’nti puna khārattayadānaṃ viya ‘na tāva parisuddhaṃ idaṃ citta’nti tāsuyeva tīsu anupassanāsu kammappavattanaṃ. Tato vikkhālanena aṃsuabbhantaragate male pavāhetvā parisuddhassa rajatapaṭṭasadisassa gandhakaraṇḍake nikkhittassa vatthassa icchiticchitakkhaṇe paridahanaṃ viya arahattamaggena aṭṭhannaṃ kilesānaṃ khepitattā parisuddhassa khīṇāsavacittassa icchiticchitakkhaṇe phalasamāpattivihārena vītināmanaṃ. Idaṃ ‘aññe añño kilese pajahatī’ti ettha opammaṃ. Vuttampi cetaṃ –
此处污秽的衣物喻烦恼浊染心。三类污秽涂抹时段，为三种观察法中业习的流转时。浸水清洗，如初果上座之五种烦恼遮蔽去除。第二次则为未断净秽物质，谓心尚未纯净，即三观察法中业习流转。第三次较洁净如近来果位中两种心结遮蔽之去除。反复污秽涂抹，心尚未清净，即三观察中业流转。末次清洗，用浸渍白布清除污秽，将衣物置于香炉随意焚烧，如阿拉汉果位已断八十八烦恼，纯净无漏心有所证果实；圆满证无漏者的安住、清净，故无名称。此为『他人分别断除烦恼』的比喻。教义中亦有如是说——
‘‘Seyyathāpi , āvuso, vatthaṃ saṃkiliṭṭhaṃ malaggahitaṃ, tamenaṃ sāmikā rajakassa anupadajjeyyuṃ. Tamenaṃ rajako ūse vā khāre vā gomaye vā sammadditvā acche udake vikkhāleti. Kiñcāpi taṃ hoti vatthaṃ parisuddhaṃ pariyodātaṃ, atha khvassa hotiyeva ‘aṇusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato’. Tamenaṃ rajako sāmikānaṃ deti. Tamenaṃ sāmikā gandhaparibhāvite karaṇḍake nikkhipanti. Yopissa hoti aṇusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato, sopi samugghātaṃ gacchati. Evameva kho, āvuso, kiñcāpi ariyasāvakassa pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti, atha khvassa hotiyeva pañcasu upādānakkhandhesu aṇusahagato ‘asmī’ti māno, ‘asmī’ti chando, ‘asmī’ti anusayo asamūhato, so aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā iti saññā iti saṅkhārā iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Tassimesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu aṇusahagato ‘asmī’ti māno, ‘asmī’ti chando, ‘asmī’ti anusayo asamūhato, sopi samugghātaṃ gacchatī’’ti (saṃ. ni. 3.89).
譬如污秽沾染衣物，有人赠与国王。国王用痰涎、糨糊、牛粪三种污秽反复涂抹，浸洗清除。衣物渐成洁净，却仍残留异味。国王将衣物赠与主人，主人将其置于香炉。有异味之气者，亦随之消除。正如圣弟子五种闭蔽界断除后，因心中生『我』见、『我』欲、『我』取，彼亦受五蕴生灭现观，于五蕴中『我』见虹绕；亦如有异味者受烧而消除。
Tattha sotāpattimaggena pañca akusalacittāni pahīyanti saddhiṃ cittaṅgavasena uppajjanakapāpadhammehi. Sakadāgāmimaggena dve domanassasahagatacittāni tanukāni bhavanti saddhiṃ cittaṅgavasena uppajjanakapāpadhammehi. Anāgāmimaggena tāniyeva pahīyanti saddhiṃ sampayuttadhammehi. Arahattamaggena pañca akusalacittāni pahīyanti saddhiṃ cittaṅgavasena uppajjanakapāpadhammehi. Imesaṃ dvādasannaṃ akusalacittānaṃ pahīnakālato paṭṭhāya khīṇāsavassa cittaṅgavasena puna pacchatopavattanakakileso nāma na hoti.
在此，初果位之道上，五种不善心相继断除，此五不善心同于心行，皆由生起而生的恶法所生。对于第二果位，即不退转果位，则带有两种烦恼相伴的轻微不善心，此类心也同于心行，皆由生起的恶法所生。至于不再来果，即阿那含果，乃断除这些不善心，此乃与所结心行相应。至于阿拉汉果，则五种不善心皆断除，亦同于心行，皆由生起的恶法所生。至于这十二种不善心断除时间一过，由于心行已清净，烦恼已灭，便无复生起之复转污垢。
Tatridaṃ opammaṃ – eko kira mahārājā paccante ārakkhaṃ datvā mahānagare issariyaṃ anubhavanto vasati. Athassa paccanto kuppi. Tasmiṃ samaye dvādasa corajeṭṭhakā anekehi purisasahassehi saddhiṃ raṭṭhaṃ vilumpanti. Paccantavāsino mahāmattā ‘paccanto kupito’ti rañño pahiṇiṃsu. Rājā ‘vissaṭṭhā gaṇhatha, ahaṃ tumhākaṃ kattabbaṃ karissāmī’ti sāsanaṃ pahiṇi . Te paṭhamasampahāreneva anekehi purisasahassehi saddhiṃ pañca corajeṭṭhake ghātayiṃsu. Sesā satta janā attano attano parivāre gahetvā pabbataṃ pavisiṃsu. Amaccā taṃ pavattiṃ rañño pesayiṃsu.
这里有一比喻——有一位大国王，赐予后方城池守护权，自己则住在大都城中，享受尊贵。其后方有一丘陵地带，当时有十二名盗贼首领，带领许多盗贼，合计成千上万人，掠夺国家。居住后方的诸大臣议论说『后方有盗贼肆虐』，并向国王报告。国王说『你们要守护好后方，我必为你们分派职责』，于是布置防卫。他们第一次出击，率众多人合力杀死五名盗贼首领。其余七名携带家人逃入了山中。大臣们将此情形报告给国王。
Rājā ‘tumhākaṃ kattabbayuttaṃ ahaṃ jānissāmi, tepi gaṇhathā’ti dhanaṃ pahiṇi. Te dutiyasampahārena dve corajeṭṭhake pahariṃsu, parivārepi tesaṃ dubbale akaṃsu. Te sabbepi palāyitvā pabbataṃ pavisiṃsu. Tampi pavattiṃ amaccā rañño pesayiṃsu.
国王说『我知道你们应当承担的责任，你们也去捉拿他们』，于是他们第二次出击，打死两名盗贼首领，削弱了其余盗贼的势力。所有盗贼都四散逃跑，逃入了山中。大臣们再次将情形报告给国王。
Puna rājā ‘vissaṭṭhā gaṇhantū’ti dhanaṃ pahiṇi. Te tatiyasampahārena saddhiṃ sahāyapurisehi dve corajeṭṭhake ghātayitvā taṃ pavattiṃ rañño pesayiṃsu.
国王又将财物赐给他们说『你们去守护后方』，他们第三次出击，联同助手合力杀死两名盗贼首领，随后将这批盗贼送给国王。
Puna rājā ‘avasese vissaṭṭhā gaṇhantū’ti dhanaṃ pahiṇi. Te catutthasampahārena saparivāre pañca corajeṭṭhake ghātayiṃsu. Dvādasannaṃ corajeṭṭhakānaṃ ghātitakālato paṭṭhāya koci coro nāma natthi. Khemā janapadā ure putte naccentā maññe viharanti. Rājā vijitasaṅgāmehi yodhehi parivuto varapāsādagato mahāsampattiṃ anubhavi.
国王再次将财物赐予他们，吩咐说『彻底守护后方』。他们第四次出击，连同其家属杀死五名盗贼首领。十二名盗贼首领被杀之后，没有其他盗贼了。安全的国土上人人关怀亲属，舞蹈娱乐。国王以战斗胜利者之身，环绕王宫，享受巨大财富。
Tattha mahanto rājā viya dhammarājā. Paccantavāsino amaccā viya yogāvacarā kulaputtā. Dvādasa corajeṭṭhakā viya dvādasa akusalacittāni. Tesaṃ sahāyā anekasahassapurisā viya cittaṅgavasena uppajjanakapāpadhammā. Rañño paccanto kupitoti pahitakālo viya ārammaṇe kilesesu uppannesu ‘bhante, kileso me uppanno’ti satthu ārocanakālo. ‘Vissaṭṭhā gaṇhantū’ti dhanadānaṃ viya ‘kilese niggaṇha bhikkhū’ti dhammarañño kammaṭṭhānācikkhanaṃ. Saparivārānaṃ pañcannaṃ corajeṭṭhakānaṃ ghātitakālo viya sotāpattimaggena sampayuttānaṃ pañcannaṃ akusalacittānaṃ pahānaṃ.
这里，国王有如法王，后方众大臣如有智者之士子。十二盗贼首领如十二种不善心。其助手繁多，如由心行生起的恶法。因为大臣们报告有盗贼，正是烦恼起时之相；他们施与财物，犹如摄持烦恼的具足僧侣。围绕盗贼首领，正当杀死之时，象征初果处灭十二不善心之时间，斩除了与潜心相应的五种不善心。
Puna rañño pavattipesanaṃ viya sammāsambuddhassa paṭiladdhaguṇārocanaṃ. ‘Sesake ca gaṇhantū’ti puna dhanadānaṃ viya bhagavato sakadāgāmimaggassa vipassanācikkhanaṃ. Dutiyasampahārena saparivārānaṃ dvinnaṃ corajeṭṭhakānaṃ dubbalīkaraṇaṃ viya sakadāgāmimaggena sasampayuttānaṃ dvinnaṃ domanassacittānaṃ tanubhāvakaraṇaṃ.
又如国王兴起征伐战事时，正自觉者所得功德得以显扬。言“其余者任他们去吧”，犹如布施财富一般，是世尊初果“斯陀含”道果的观净彰显。第二种赞叹，是对伴随众多随从的两人盗贼所为的柔弱化解，犹如初果之道中对两人内心不善、忧苦心态的调伏与安抚。
Puna rañño pavattipesanaṃ viya satthu paṭiladdhaguṇārocanaṃ. ‘Vissaṭṭhā gaṇhantū’ti puna dhanadānaṃ viya bhagavato anāgāmimaggassa vipassanācikkhanaṃ. Tatiyasampahārena saparivārānaṃ dvinnaṃ corajeṭṭhakānaṃ ghātanaṃ viya anāgāmimaggena sasampayuttānaṃ dvinnaṃ domanassacittānaṃ pahānaṃ.
又如国王兴起征伐时，对世尊所获得功德的赞扬，言“放开他们吧”，犹如布施财富一般，是世尊第二果“阿那含”道果的观净彰显。第三种赞叹，是对伴随众多随从的两人盗贼所为的杀害行为的废弃，那两人因结缘于第二果道而内心不善、忧苦，故被舍弃。
Puna rañño pavattipesanaṃ viya tathāgatassa paṭiladdhaguṇārocanaṃ. ‘Vissaṭṭhā gaṇhantū’ti puna dhanadānaṃ viya bhagavato arahattamaggassa vipassanācikkhanaṃ. Catutthasampahārena saparivārānaṃ pañcannaṃ corajeṭṭhakānaṃ ghātitakālato paṭṭhāya janapadassa khemakālo viya arahattamaggena sasampayuttesu pañcasu akusalacittesu pahīnesu dvādasannaṃ akusalacittānaṃ pahīnakālato paṭṭhāya puna cittaṅgavasena uppajjanakassa akusaladhammassa abhāvo. Rañño vijitasaṅgāmassa amaccagaṇaparivutassa varapāsāde mahāsampattianubhavanaṃ viya khīṇāsavaparivutassa dhammarañño suññataanimittaappaṇihitabhedesu samāpattisukhesu icchiticchitaphalasamāpattisukhānubhavanaṃ veditabbanti.
又如国王兴起征伐时，对如来所获得功德的赞扬，言“放开他们吧”，犹如布施财富一般，是世尊第三果“阿拉汉”道果的观净彰显。第四种赞扬，是对伴随众多随从五人盗贼，从杀戮之时起便被断绝了，守护国土之时亦已无存。这五人因结缘于阿拉汉道而内心不善者被舍弃。十二人不善心因断绝已久，故若干因十二人心起的心行不善法亦已消失。国王胜利战斗时，带领臣民众多，拥有最佳广厦豪宅的极大富有，因断尽烦恼而拥有法王身份，体证空无特性的境界，内心所生的诸种随意境界的殊胜快乐，应当这样体认。
Kusalā dhammātipadassa vaṇṇanā niṭṭhitā. · 「善法」句之解释已完。
Akusalapadaṃ
不善的根本。
Dhammuddesavārakathā
法义解释述说
Paṭhamacittaṃ第一心
§365
365. Idāni akusaladhammapadaṃ bhājetvā dassetuṃ katame dhammā akusalātiādi āraddhaṃ. Tattha dhammavavatthānādivārappabhedo ca heṭṭhā āgatānaṃ padānaṃ atthavinicchayo ca heṭṭhā vuttanayeneva veditabbo. Tattha tattha pana visesamattameva vaṇṇayissāma. Tattha samayavavatthāne tāva yasmā, kusalassa viya, akusalassa bhūmibhedo natthi, tasmā ekantaṃ kāmāvacarampi samānaṃ etaṃ ‘kāmāvacara’nti na vuttaṃ. Diṭṭhigatasampayuttanti ettha diṭṭhi eva diṭṭhigataṃ ‘gūthagataṃ muttagata’ntiādīni (a. ni. 9.11) viya. Gantabbābhāvato vā diṭṭhiyā gatamattamevetantipi diṭṭhigataṃ. Tena sampayuttaṃ diṭṭhigatasampayuttaṃ.
第三百六十五条 现在分解不善法境，经说何者为不善起始等。其处即是法的解析起点和阐明之处，以下所说皆由教典中前来语句的意义判断而知。我们将有选择地作更具体的说明。在时节解析里说，因为不善没有善的境界差异，故专指欲界行为而言，此谓“欲界行为”未特别指出。所谓与见结缔，实即仅见为所缔结，即见属“秘密之见、释放之见”等（参见小部经第9.11经），或者因无所可到，或仅限于见地固有范围，故谓见缔结。由此，谓与见结缔即与见所缔结。
Tattha asaddhammasavanaṃ, akalyāṇamittatā, ariyānaṃ adassanakāmatādīni ayoniso manasikāroti evamādīhi kāraṇehi imassa diṭṭhigatasaṅkhātassa micchādassanassa uppatti veditabbā. Ye hi ete diṭṭhivādapaṭisaṃyuttā asaddhammā tesaṃ bahumānapubbaṅgamena atikkantamajjhattena upaparikkhārahitena savanena, ye ca diṭṭhivipannā akalyāṇamittā taṃsampavaṅkatāsaṅkhātāya akalyāṇamittatāya, buddhādīnaṃ ariyānañceva sappurisānañca adassanakāmatāya catusatipaṭṭhānādibhede ariyadhamme akovidattena pātimokkhasaṃvaraindriyasaṃvarasatisaṃvarañāṇasaṃvarapahānasaṃvarappabhede ariyadhamme ceva sappurisadhamme ca saṃvarabhedasaṅkhātena avinayena teheva kāraṇehi paribhāvitena ayoniso manasikārena kotūhalamaṅgalādipasutatāya ca etaṃ uppajjatīti veditabbaṃ. Asaṅkhārabhāvo panassa cittassa heṭṭhā vuttanayeneva veditabbo.
其处所言，听闻不善法、不善交友、圣者所不愿见之因等，皆为不智慧思维之所缘。由诸此等因缘，谓当知此见所依之错误见生起。是故，那些与错误见相应之不信者，因轻视前教而超越中道，依不思议之听闻生活。又那些迷失正见、与不善交友相应者，于此不善交友的缘起中，及对佛及圣人不愿见者、四念处等正法的愚痴不解，违背戒律、根制、正念及知制，有放弃制戒之行为，令正法与善法相违。正因这些过失，不思议思维充满贪欲、愚痴与诸不善缘起，故当知此错误见由此起。心无造作状态，则如所说，是心底下的状态，应当明了。
Dhammuddesavāre phassoti akusalacittasahajāto phasso. Vedanādīsupi eseva nayo. Iti akusalamattameva etesaṃ purimehi viseso.
有关法义所说的触，即指由不善根所生之心所生之触。受及诸感亦同此理。由此可知，不善之根本性质正如以前所述。
Cittassekaggatā hotīti pāṇātipātādīsupi avikkhittabhāvena cittassa ekaggatā hoti. Manussā hi cittaṃ samādahitvā avikkhittā hutvā avirajjhamānāni satthāni pāṇasarīresu nipātenti, susamāhitā paresaṃ santakaṃ haranti, ekarasena cittena micchācāraṃ āpajjanti. Evaṃ akusalappavattiyampi cittassa ekaggatā hoti.
心之专注，即指即使在杀生等不善行为中，心仍未散乱无间断之专注。人们调伏心，心不散乱，无染著，住于正法中，于杀伤肉体时身口行正，专注如一，虽行为不善，心亦能专一。
Micchādiṭṭhīti ayāthāvadiṭṭhi, virajjhitvā gahaṇato vā vitathā diṭṭhi micchādiṭṭhi. Anatthāvahattā paṇḍitehi jigucchitā diṭṭhītipi micchādiṭṭhi. Micchāsaṅkappādīsupi eseva nayo. Apica micchā passanti tāya, sayaṃ vā micchā passati, micchādassanamattameva vā esāti micchādiṭṭhi. Sā ayoniso abhinivesalakkhaṇā, parāmāsarasā, micchābhinivesapaccupaṭṭhānā, ariyānaṃ adassanakāmatādipadaṭṭhānā; paramaṃ vajjanti daṭṭhabbā. Micchāsaṅkappādīsu ‘micchā’ti padamattameva viseso. Sesaṃ kusalādhikāre vuttanayeneva veditabbaṃ.
错误见者，谓违真理、与真理相违、或虚妄心理所生之见，俱为错误见。智者闻之则生厌恶，诸错误意行亦同理。有人误解见如同此理，或自身持此见，错误见即为错误观。此为不智慧随执之特征，贪染根本，圣者所不乐见，应当远离。错误念头中，错误一词专指见谛中不真理部分。余者归于善法较多部分，详见以前定义。
Ahirikabalaṃanottappabalanti ettha balattho niddesavāre āvi bhavissati. Itaresu pana – na hiriyatīti ahiriko. Ahirikassa bhāvo ahirikaṃ. Na ottappaṃ anottappaṃ. Tesu ahirikaṃ kāyaduccaritādīhi ajigucchanalakkhaṇaṃ, alajjālakkhaṇaṃ vā. Anottappaṃ teheva asārajjanalakkhaṇaṃ anuttāsanalakkhaṇaṃ vā. Ahirikameva balaṃ ahirikabalaṃ. Anottappameva balaṃ anottappabalaṃ. Ayamettha saṅkhepattho. Vitthāro pana heṭṭhā vuttapaṭipakkhavasena veditabbo.
无耻与无愧两者之力略说为：“力量”。无耻，指内心无羞耻之心。无愧，指无愧疚之心。无耻者表现为身体恶行不觉羞耻，或丢脸之特征；无愧者表现为无悔无愧、无人能够令其愧疚之特性。无耻即为无耻力，无愧即为无愧力。此即简略定义。详见下文对立说明。
Lubbhanti tena, sayaṃ vā lubbhati, lubbhanamattameva vā tanti lobho. Muyhanti tena, sayaṃ vā muyhati, muyhanamattameva vā tanti moho. Tesu lobho ārammaṇaggahaṇalakkhaṇo makkaṭālepo viya, abhisaṅgaraso tattakapāle khittamaṃsapesi viya, apariccāgapaccupaṭṭhāno telañjanarāgo viya, saṃyojaniyadhammesu assādadassanapadaṭṭhāno. So taṇhānadībhāvena vaḍḍhamāno, sīghasotā nadī viya mahāsamuddaṃ, apāyameva gahetvā gacchatīti daṭṭhabbo.
贪欲类：受其诱惑或本身生起，谓贪。痴类：受其迷惑或本身生起，谓痴。贪欲如猴毛附着一般，紧紧抓住；如毒蛇啮骨肉一般痛苦难忍；如无讨厌顾虑，贪染随求油脂般之爱欲附着；对锁链系缚之业不觉察，心存执著。此随渴爱之河流滚滚增长，如急流之河水汇入大海，直引向堕落地狱，此理当知。
Moho cittassa andhabhāvalakkhaṇo aññāṇalakkhaṇo vā, asampaṭivedharaso ārammaṇasabhāvacchādanaraso vā, asammāpaṭipattipaccupaṭṭhāno andhakārapaccupaṭṭhāno vā, ayonisomanasikārapadaṭṭhāno. Sabbākusalānaṃ mūlanti daṭṭhabbo.
愚痴是心的黑暗特征，或称无明的标志；它表现为不能了达实相的特质，或是缺乏对境界的真实感知的情感遮蔽；又或是不正当的行持缺乏照顾，以及由此所生的心识黑暗。此种无明是所有善法的根本，应当予以观察。
Abhijjhāyanti tāya, sayaṃ vā abhijjhāyati, abhijjhāyanamattameva vā esāti abhijjhā. Sā parasampattīnaṃ sakakaraṇaicchālakkhaṇā, tenākārena esanabhāvarasā, parasampatti-abhimukhabhāvapaccupaṭṭhānā, parasampattīsu abhiratipadaṭṭhānā. Parasampattiabhimukhā eva hi sā upaṭṭhahati. Tāsu ca abhiratiyā sati pavattati, parasampattīsu cetaso hatthappasāroviyāti daṭṭhabbā.
贪欲由此而生，不管是自己生起的贪欲，抑或贪欲仅是生起的程度，都称为贪欲。此贪欲具有从缘生相互追随的倾向，因它诸多缘起的共同行愿，因此产生贪求的性质，始终执着向所爱境界，因而持守于所乐著的境界中。在这些境界中保持专注，亦因此闻见心的触境作用能在所乐境中产生，故应予观察。
Samatho hotītiādīsu aññesu kiccesu vikkhepasamanato samatho. Akusalappavattiyaṃ cittaṃ paggaṇhātīti paggāho. Na vikkhipatīti avikkhepo.
平静就是在其他事中自心的不起散乱的平静。它是对不善心生起的制止作用。所谓集纳，就是将心摄取而不散乱；不散乱称为不起散乱。
Imasmiṃ citte saddhā, sati, paññā, cha yugaḷakānīti ime dhammā na gahitā. Kasmā? Assaddhiyacitte pasādo nāma natthi. Tasmā tāva saddhā na gahitā. Kiṃ pana diṭṭhigatikā attano attano satthārānaṃ na saddahantīti? Saddahanti. Sā pana saddhā nāma na hoti, vacanasampaṭicchanamattamevetaṃ. Atthato anupaparikkhā vā hoti, diṭṭhi vā. Asatiyacitte pana sati natthīti na gahitā. Kiṃ diṭṭhigatikā attanā katakammaṃ na sarantīti? Saranti. Sā pana sati nāma na hoti. Kevalaṃ tenākārena akusalacittappavatti. Tasmā sati na gahitā. Atha kasmā ‘‘micchāsatī’’ti (dī. ni. 3.333; saṃ. ni. 5.1) suttante vuttā? Sā pana akusalakkhandhānaṃ sativirahitattā satipaṭipakkhattā ca micchāmaggamicchattānaṃ pūraṇatthaṃ tattha pariyāyena desanā katā. Nippariyāyena panesā natthi. Tasmā na gahitā. Andhabālacitte pana paññā natthīti na gahitā. Kiṃ diṭṭhigatikānaṃ vañcanāpaññā natthīti? Atthi. Na panesā paññā, māyā nāmesā hoti. Sā atthato taṇhāva. Idaṃ pana cittaṃ sadarathaṃ garukaṃ bhāriyaṃ kakkhaḷaṃ thaddhaṃ akammaññaṃ gilānaṃ vaṅkaṃ kuṭilaṃ. Tasmā passaddhādīni cha yugaḷakāni na gahitāni.
在此心中，信、念、慧这三对并行的法尚未被摄受。为何呢？因不信之心没有安稳，故此不摄信。为何某些见解转变者不信自己的老师？他们是信的。所谓信，实际上只在语句有顺从，不是彻底考察之信；故不被摄受。至于不真心则念不在，是因未摄受。那些见解转变者自己所为之事行善，反之否定不行？他们是行的，故则念实际上不在。唯有因不善心生起，念才未被摄受。那么为何经典中称之为错误念？这乃因无善蕴之心念缺失，是对念的对立面。至于智慧未被摄受，是因无知迷愚。见解转变者自我欺骗无智慧？智慧是有的，但非正知智慧，是迷惑的。那种心非常难以挽救、沉重、沉闷、无所事事、病态、倾斜、曲折，故信、念等三对未被摄。
Ettāvatā padapaṭipāṭiyā cittaṅgavasena pāḷiāruḷhāni dvattiṃsa padāni dassetvā idāni yevāpanakadhamme dassetuṃ ye vā pana tasmiṃ samayetiādimāha. Tattha sabbesupi akusalacittesu chando adhimokkho manasikāro māno issā macchariyaṃ thinaṃ middhaṃ uddhaccaṃ kukkuccanti ime daseva yevāpanakā honti dhammā, suttāgatā, suttapadesu dissareti vuttā. Imasmiṃ pana citte chando adhimokkho manasikāro uddhaccanti ime apaṇṇakaṅgasaṅkhātā cattārova yevāpanakā honti.
依经典所说，这样依序而行的心乃由三十二种障蔽组成，目前所描述即为其多半。且这三十二法中，凡所有不善心，皆有贪欲、瞋恚、掉举、懈怠、散乱、疑、慢与嗔愤、嫉妒、忧愁、懈怠等十法，这些皆为经典所言，存在于心中。而在此心中，贪欲、瞋恚、掉举和懈怠这四种恶法尤其显现。
Tattha chandādayo heṭṭhā vuttanayeneva veditabbā. Kevalañhi te kusalā, ime akusalā. Itaraṃ pana uddhatassa bhāvo ‘uddhaccaṃ’. Taṃ cetaso avūpasamalakkhaṇaṃ vātābhighātacalajalaṃ viya, anavaṭṭhānarasaṃ vātābhighātacaladhajapaṭākā viya, bhantattapaccupaṭṭhānaṃ pāsāṇābhighātasamuddhatabhasmā viya, cetaso avūpasame ayonisomanasikārapadaṭṭhānaṃ. Cittavikkhepoti daṭṭhabbaṃ.
其中以贪欲类为最下层，如经典所说它是善法，贪欲则是不善法。其他显现如高傲之相则名为掉举。掉举为心不安定的特征，似风雨中摇摆的旗帜，又如被暴风浪打击、摇摇欲坠的陨石，以及因其状态不稳而曲折的心念。此即心散乱，也就是心的扰乱所表现。
Iti phassādīni dvattiṃsa, yevāpanakavasena vuttāni cattārīti sabbānipi imasmiṃ dhammuddesavāre chattiṃsa dhammapadāni bhavanti. Cattāri apaṇṇakaṅgāni hāpetvā pāḷiyaṃ āgatāni dvattiṃsameva. Aggahitaggahaṇena panettha phassapañcakaṃ, vitakko vicāro pīti cittassekaggatā vīriyindriyaṃ jīvitindriyaṃ micchādiṭṭhi ahirikaṃ anottappaṃ lobho mohoti soḷasa dhammā honti.
从触感开始，共计二十三种，依如法器的分类共计四种，因此在此法义教说次第中，所有共计三十六条法门存在。除去四种不完美的后，成二十三条巴利词。在这里，首要之五触分别是触、想、思维、喜乐、心的专注；威力根和命根；邪见、无耻、不怕羞；贪欲与痴迷，总计十六法。
Tesu soḷasasu satta dhammā avibhattikā nava savibhattikā honti. Katame satta? Phasso saññā cetanā vicāro pīti jīvitindriyaṃ mohoti ime satta avibhattikā. Vedanā cittaṃ vitakko cittassekaggatā vīriyindriyaṃ micchādiṭṭhi ahirikaṃ anottappaṃ lobhoti ime nava savibhattikā.
这十六法中，七法为不分裂的本质法，九法是可分裂的分别法。何谓七法？即触、想、意志、思维、喜乐、命根、痴迷，这七法为不分裂之法。苦乐之受、心、思维、心之专注、威力根、邪见、无耻、不怕羞、贪欲这九法为可分裂之法。
Tesu cha dhammā dvīsu ṭhānesu vibhattā, eko tīsu, eko catūsu, eko chasu. Kathaṃ? Cittaṃ vitakko micchādiṭṭhi ahirikaṃ anottappaṃ lobhoti ime cha dvīsu ṭhānesu vibhattā. Tesu hi cittaṃ tāva phassapañcakaṃ patvā cittaṃ hotīti vuttaṃ, indriyāni patvā manindriyanti. Vitakko jhānaṅgāni patvā vitakko hotīti vutto, maggaṅgāni patvā micchāsaṅkappoti. Micchādiṭṭhi maggaṅgesupi kammapathesupi micchādiṭṭhiyeva. Ahirikaṃ balāni patvā ahirikabalaṃ hotīti vuttaṃ, lokanāsakadukaṃ patvā ahirikanti. Anottappepi eseva nayo. Lobho mūlaṃ patvā lobho hotīti vutto. Kammapathaṃ patvā abhijjhāti. Ime cha dvīsu ṭhānesu vibhattā.
这其中有六法于两个境界中分开，一个分别为三，一个分别为四，一个分别为六。何以分开？心、思维、邪见、无耻、不怕羞、贪欲这些六法，于两个境界中分别存在。言心者，触五法之落下中，谓心显现，故谓之；五根之落下则为心根。思维在禅支消失时则思维显现，在道支消失时则为邪见。邪见于道支与业向时，均为邪见。无耻于力量下降时为无耻，无耻为世界毁坏者。恐惧亦同理。贪欲于根源灭时为贪，依业向时为渴望。此六法分于两个处所。
Vedanā pana phassapañcakaṃ patvā vedanā hotīti vuttā, jhānaṅgāni patvā sukhanti, indriyāni patvā somanassindriyanti. Evaṃ ekova dhammo tīsu ṭhānesu vibhatto.
受法则于五触之落下称为受，禅支消失时称为乐，五根消失时称为心根乐。由此一法分别于三处。
Vīriyaṃ pana indriyāni patvā vīriyindriyaṃ hotīti vuttaṃ, maggaṅgāni patvā micchāvāyāmo hotīti, balāni patvā vīriyabalanti, piṭṭhidukaṃ patvā paggāho hotīti. Evaṃ ayaṃ eko dhammo catūsu ṭhānesu vibhatto.
威力则于五根消失时称威力根，禅支消失时称正精进，力量下降时称威力力，惰怠消失时称为鼓舞。此一法分别于四处。
Samādhi pana jhānaṅgāni patvā cittassekaggatā hotīti vutto, indriyāni patvā samādhindriyanti, maggaṅgāni patvā micchāsamādhīti, balāni patvā samādhibalanti, piṭṭhidukaṃ patvā dutiyaduke ekakavaseneva samathoti , tatiye avikkhepoti. Evamayaṃ eko dhammo chasu ṭhānesu vibhatto.
定则于禅支消失时称心的专注，五根消失时称定根，禅支消失时称邪见定，力量下降时称定力，惰怠消失时称第二禅忧退，以一出为宁静，第三禅则为无动摇。如此此一法分别于六处。
Sabbepi panete dhammā phassapañcakavasena jhānaṅgavasena indriyavasena maggaṅgavasena balavasena mūlavasena kammapathavasena lokanāsakavasena piṭṭhidukavasenāti nava rāsayo honti. Tattha yaṃ vattabbaṃ taṃ paṭhamakusalacittaniddese vuttamevāti.
总而言之，诸法皆包含九种根本特质：触根五种、禅那根五支、根根五种、道根五种、力根五种、根本根五种、业道根五种、世间灭苦根五种，以及苦灭根五种。此处所应说明的，就是在初次善心所示范的教义内容。
Dhammuddesavārakathā niṭṭhitā. · 法举示品已竟。
Niddesavārakathā
词义释义注。
§375
375. Niddesavāre cittassekaggatāniddese tāva saṇṭhiti avaṭṭhitīti. Idaṃ dvayaṃ ṭhitivevacanameva. Yaṃ pana kusalaniddese ‘ārammaṇaṃ ogāhetvā anupavisitvā tiṭṭhatīti avaṭṭhitī’ti vuttaṃ, taṃ idha na labbhati. Akusalasmiñhi dubbalā cittassekaggatāti heṭṭhā dīpitameva.
375. 释义篇中，关于心念专一的解释即为持久站立。此两者皆是指“停留”的含义。然而，关于善法释义中所谓“持有所缘、寂静坐止并静立”，此义在此不可获得。于不善法中，心念专一甚为薄弱，故此义在下方隐含此意。
§384
384. Uddhaccavicikicchāvasena pavattassa visāhārassa paṭipakkhato avisāhāroti evarūpopi attho idha na labbhati. Sahajātadhamme pana na visāharatīti avisāhāro. Na vikkhipatīti avikkhepo. Akusalacittekaggatāvasena avisāhaṭassa mānasassa bhāvo avisāhaṭamānasatā. Sahajātadhammesu na kampatīti samādhibalaṃ. Ayāthāvasamādhānato micchāsamādhīti evamidha attho daṭṭhabbo.
384. “由躁动怀疑促发之流散相反者名为止”，此等义于此处亦无所指。先天法则本自无止，称之为流散。非分散者即是不动。心念专一于不善法中则为心灵散乱，流散者为心不安稳。先天法则中无震动，故谓之定力。因不当俱足之定故谓误定，含此意于此处当知。
§385
385. Vīriyindriyaniddese yo heṭṭhā ‘nikkamo ceso kāmānaṃ panudanāyā’tiādi nayo vutto, so idha na labbhati. Sahajātadhammesu akampanaṭṭheneva vīriyabalaṃ veditabbaṃ.
385. 关于精进根之释义，有云“此是放逸欲乐之出离”，此义于此处不可得见。在先天法则中，无动摇者，如此当知其精进力。
§386
386. Micchādiṭṭhiniddese ayāthāvadassanaṭṭhena micchādiṭṭhi. Diṭṭhīsu gataṃ idaṃ dassanaṃ, dvāsaṭṭhidiṭṭhiantogatattāti diṭṭhigataṃ. Heṭṭhāpissa attho vuttoyeva. Diṭṭhiyeva duratikkamanaṭṭhena diṭṭhigahanaṃ, tiṇagahanavanagahanapabbatagahanāni viya. Diṭṭhiyeva sāsaṅkasappaṭibhayaṭṭhena diṭṭhikantāro, corakantāravāḷakantāramarukantāranirudakakantāradubbhikkhakantārā viya. Sammādiṭṭhiyā vinivijjhanaṭṭhena vilomanaṭṭhena ca diṭṭhivisūkāyikaṃ. Micchādassanañhi uppajjamānaṃ sammādassanaṃ vinivijjhati ceva vilometi ca. Kadāci sassatassa kadāci ucchedassa gahaṇato diṭṭhiyā virūpaṃ phanditanti diṭṭhivipphanditaṃ. Diṭṭhigatiko hi ekasmiṃ patiṭṭhātuṃ na sakkoti, kadāci sassataṃ anupatati kadāci ucchedaṃ. Diṭṭhiyeva bandhanaṭṭhena saṃyojananti diṭṭhisaṃyojanaṃ.
386. 关于邪见释义，即是错误之见。所见之境，名曰“二十六种见蕴”，即为见法本质。下方所示之义即是此。正见之障碍如同草丛、灌木丛、山林丛。正见乃逆转之见，其害如盗山作乱之灾。邪见生，则正见退失，有所破坏。正见有时生灭消长，因其深窄而易被扰乱。一见无法坚立，时起时灭。有此障碍即称为见缚，为见结戒。
Susumārādayo viya purisaṃ, ārammaṇaṃ daḷhaṃ gaṇhātīti gāho. Patiṭṭhahanato patiṭṭhāho. Ayañhi balavappavattibhāvena patiṭṭhahitvā gaṇhāti. Niccādivasena abhinivisatīti abhiniveso. Dhammasabhāvaṃ atikkamitvā niccādivasena parato āmasatīti parāmāso. Anatthāvahattā kucchito maggo, kucchitānaṃ vā apāyānaṃ maggoti kummaggo. Ayāthāvapathato micchāpatho. Yathā hi disāmūḷhena ayaṃ asukagāmassa nāma pathoti gahitopi taṃ gāmaṃ na sampāpeti, evaṃ diṭṭhigatikena sugatipathoti gahitāpi diṭṭhi sugatiṃ na pāpetīti ayāthāvapathato, micchāpatho. Micchāsabhāvato micchattaṃ. Tattheva paribbhamanato taranti ettha bālāti titthaṃ. Titthañca taṃ anatthānañca āyatananti titthāyatanaṃ. Titthiyānaṃ vā sañjātidesaṭṭhena nivāsaṭhānaṭṭhena ca āyatanantipi titthāyatanaṃ. Vipariyesabhūto gāho, vipariyesato vā gāhoti vipariyesaggāho; vipallattha gāhoti attho.
如同急速催逼一般紧紧抓住刚强的对象，这称为紧握。把所立的立场持久不动，谓之立稳。当以力量和持久的性质确立并抓持之。常恒不移称为坚定。超越法的本质而一心执着常恒无变，称为执着。由于没有利益引起的路径，称为弯曲之道；亦称入恶趣之径，即邪道。错误的道路有两种：如同此地远离中心的叫做“病村”的村落，虽然紧握那村，但不至抵达，依此，依着错误见解之道，虽紧握见解却不能达到善趣，这亦为错误之路（邪道）。错误本质即为错误。正如渔夫抛网在水中捕捉鱼类，愚人也如是。所谓“愚人”，愚人即无益之处，此亦为根本场所——错误场所。所谓“愚人之场所”，也就是形成愚人住处及其所在地。因为是颠倒违背法义的把握，则称为颠倒把握，亦可称颠倒处。颠倒即背离正道，谓颠倒根本意义。
§387-388
387-388. Ahirikānottappaniddesesu hirottappaniddesavipariyāyena attho veditabbo. Sahajātadhammesu pana akampanaṭṭheneva ahirikabalaṃ anottappabalañca veditabbaṃ.
387-388节。论及“无羞无愧”，应当通过其相对意义“羞愧”的反面来理解。在生而知之的特性中，无羞无愧的力与无愧力应被证知为不可动摇之力。
§389
389. Lobhamohaniddesesu lubbhatīti lobho. Lubbhanāti lubbhanākāro. Lobhasampayuttacittaṃ, puggalo vā lubbhito; lubbhitassa bhāvo lubbhitattaṃ. Sārajjatīti sārāgo. Sārajjanākāro sārajjanā. Sārajjitassa bhāvo sārajjitattaṃ. Abhijjhāyanaṭṭhena abhijjhā. Puna ‘lobha’-vacane kāraṇaṃ vuttameva. Akusalañca taṃ mūlañca akusalānaṃ vā mūlanti akusalamūlaṃ.
389节。在贪欲嫉妒相关的解释中，『贪』即为贪欲。『贪』的形态即为贪之表现。与贪紧密相联的心意，或者称作『被贪所缠缚的人』；贪者的状态即为贪的性质。『嫉妒』亦即嫉妒。嫉妒的形态称为嫉妒扩张。嫉妒者的状态即为嫉妒的本质。贪的因缘也就在于“贪”一词的原因。恶行乃一切恶根之本质，大恶之本源即为恶根。
§390
390. Ñāṇadassanapaṭipakkhato aññāṇaṃ adassanaṃ. Abhimukho hutvā dhammena na sameti, na samāgacchatīti anabhisamayo. Anurūpato dhamme bujjhatīti anubodho. Tappaṭipakkhatāya ananubodho. Aniccādīhi saddhiṃ yojetvā na bujjhatīti asambodho. Asantaṃ asamañca bujjhatītipi asambodho. Catusaccadhammaṃ nappaṭivijjhatīti appaṭivedho. Rūpādīsu ekadhammampi aniccādisāmaññato na saṅgaṇhātīti asaṃgāhanā. Tameva dhammaṃ na pariyogāhatīti apariyogāhanā. Na samaṃ pekkhatīti asamapekkhaṇā. Dhammānaṃ sabhāvaṃ pati na apekkhatīti apaccavekkhaṇā.
390节。与智慧见解相对的无知，不识见之意。面对正法不亲近，不相应，谓之未具缘起。不符合正法者之觉悟，称为不觉悟。结合法无常等法而不觉悟，谓为不觉知。未安和不和谐的状态亦为不觉知。未识四圣谛的真理，称为不知见。对诸如色法等无常法未能整体认识，谓之不能集合于法，不理会法总相无常，谓为不涵盖。对此法不加考虑，谓为不察观。不彻见法之真相，谓为未深入观察。
Kusalākusalakammesu viparītavuttiyā sabhāvaggahaṇābhāvena vā ekampi kammaṃ etassa paccakkhaṃ natthi, sayaṃ vā kassaci kammassa paccakkhakaraṇaṃ nāma na hotīti appaccakkhakammaṃ. Yaṃ etasmiṃ anuppajjamāne cittasantānaṃ mejjhaṃ bhaveyya, suci, vodānaṃ, taṃ duṭṭhaṃ mejjhaṃ imināti dummejjhaṃ. Bālānaṃ bhāvoti bālyaṃ. Muyhatīti moho. Balavataro moho pamoho. Samantato muyhatīti sammoho. Vijjāya paṭipakkhabhāvato na vijjāti avijjā. Oghayogattho vuttoyeva. Thāmagataṭṭhena anusetīti anusayo. Cittaṃ pariyuṭṭhāti, abhibhavatīti pariyuṭṭhānaṃ. Hitaggahaṇābhāvena hitābhimukhaṃ gantuṃ na sakkoti, aññadatthu laṅgatiyevāti laṅgī; khañjatīti attho. Durugghāṭanaṭṭhena vā laṅgī. Yathā hi mahāpalighasaṅkhātā laṅgī durugghāṭā hoti, evamayampi laṅgī viyāti laṅgī. Sesaṃ uttānatthameva. Saṅgahavārasuññatavārāpi heṭṭhā vuttanayeneva atthato veditabbāti.
在善恶业中若有相反的活动或性质存在，或无法涵盖业之本质者，则该业无明显的对面观对立；或称没有任何行为能作为该业的对面支因，谓无对此业的认知业。若此，在尚未生起的心意流中产生迟缓、清净、忧郁等，则谓其为恶劣的迟缓。愚人之性即愚痴。深重的愚痴即昏愚。全面的愚昧即迷惑。由于对智慧的相反而不知者谓无明。谓为激情所缠绕者，即为迷惑。依止过去而修持者，谓为习气。心意扩展、外传发展，谓心扩张。依善行而非善缘而未能趋向利益，谓为离开利益而去往他处，谓为误行；义即走偏。因严重癫狂之状而远离，也是称作“远离”。如大范围严重的癫狂，则形为大远离，即远离者。余即为超越进取者。即使在缺乏聚合的情形中，也应依其本质判断其意义。
Dutiyacittaṃ第二心
§399
399. Dutiyacitte sasaṅkhārenāti padaṃ visesaṃ. Tampi heṭṭhā vuttatthameva. Idaṃ pana cittaṃ kiñcāpi chasu ārammaṇesu somanassitassa lobhaṃ uppādetvā ‘satto satto’tiādinā nayena parāmasantassa uppajjati, tathāpi sasaṅkhārikattā sappayogena saupāyena uppajjanato – yadā kulaputto micchādiṭṭhikassa kulassa kumārikaṃ pattheti. Te ca ‘aññadiṭṭhikā tumhe’ti kumārikaṃ na denti. Athaññe ñātakā ‘yaṃ tumhe karotha tamevāyaṃ karissatī’ti dāpenti. So tehi saddhiṃ titthiye upasaṅkamati. Āditova vematiko hoti. Gacchante gacchante kāle etesaṃ kiriyā manāpāti laddhiṃ roceti, diṭṭhiṃ gaṇhāti – evarūpe kāle idaṃ labbhatīti veditabbaṃ.
399节。“第二心的附加作用”一词指特定用词，亦见下文含义。此亦当依下文阐述的义解。此心在六种对象中生起，带来贪欲，随说“众生、众生”等，导致他方执着。因此依附于附加作用的，同样依附，不断产生容易呈现的联系——例如家中的儿子对错误见解之家的女儿负有责任。亲属等反对称：“你们是异见者”，女儿不理睬。其他亲族则说：“这是你们的事，你当为之”，女儿随从他们，同事同道而往。原本心是恐惧激发的，随着前进，认知和行为逐渐获得欢喜，由此执持见解——此时当知，获得此种见解。
Yevāpanakesu panettha thinamiddhaṃ adhikaṃ. Tattha thinanatā ‘thinaṃ’. Middhanatā ‘middhaṃ’; anussāhasaṃhananatā asattivighāto cāti attho. Thinañca middhañca thinamiddhaṃ. Tattha thinaṃ anussāhalakkhaṇaṃ, vīriyavinodanarasaṃ, saṃsīdanapaccupaṭṭhānaṃ. Middhaṃ akammaññatālakkhaṇaṃ, onahanarasaṃ, līnabhāvapaccupaṭṭhānaṃ pacalāyikāniddāpaccupaṭṭhānaṃ vā. Ubhayampi aratitandīvijambhitādīsu ayonisomanasikārapadaṭṭhānanti.
如五受阴中多有昏沉。其处昏沉称为『昏』，倦怠称为『沉』；昏是指精神涣散、无法集中注意的状态。昏与沉合称为昏沉，其中昏的特征是无精打采、精神懈怠，沉则表现为无所事事、懒散，对周围现象缺乏应对或反应；这二者皆为心不正念、不思善法的根源。昏沉之中，昏表现为懈怠，缺乏精进与喜乐，内心萎靡，沉则表现出无所作为和心情迟钝，散乱不定，或伴有烦躁不安。两者共起，皆因粗重心态如困倦、惰怠等导致心神不正、思虑偏差。
Tatiyacittaṃ第三心
§400
400. Tatiyaṃ chasu ārammaṇesu somanassitassa lobhaṃ uppādetvā ‘satto satto’tiādinā nayena aparāmasantassa nārāyaṇavirājanamallayuddhanaṭasamajjādīni passato manāpiyasaddasavanādipasutassa vā uppajjati. Idha mānena saddhiṃ pañca apaṇṇakaṅgāni honti. Tattha maññatīti ‘māno’. So unnatilakkhaṇo, sampaggaharaso, ketukamyatāpaccupaṭṭhāno, diṭṭhivippayuttalobhapadaṭṭhāno, ummādo viya daṭṭhabboti.
第四百条：于六个境界中，因起喜悦心生贪欲时，以『存有存有』等精神作用的引导，非精进者虽无如罗刹般的激烈厮杀，但因见他人炫耀状况而起不悦，亦如违逆者产生活动。于此，有骄慢五种不良心理并存，其中『骄慢』称为『骄』，其特征为傲慢自大，情绪高昂，表现出争名逐利的倾向，见解受偏见束缚，因而如愚痴般难除。
Catutthacittaṃ第四心
§402
402. Catutthaṃ vuttappakāresu eva ṭhānesu yadā sīse kheḷaṃ khipanti, pādapaṃsuṃ okiranti, tadā tassa pariharaṇatthaṃ saussāhena antarantarā olokentānaṃ rājanāṭakesu nikkhantesu ussāraṇāya vattamānāya tena tena chiddena olokentānañcāti evamādīsu ṭhānesu uppajjati. Idha pana thinamiddhehi saddhiṃ satta yevāpanakā honti. Ubhayatthāpi micchādiṭṭhi parihāyati. Taṃ ṭhapetvā sesānaṃ vasena dhammagaṇanā veditabbāti.
第四百零二条：于所述六种境界中，当有人游戏打闹，践踏他人脚步时，为了抵御，其他观察者乃至诸王居处纷纷起身，暂时施予阻止，这种情形常发生于类似场所。于昏沉心中，共有七种上下状态，二者均因错误观点而消散。将此置于基础，余余状态由此推算而成，应由法门总论加以理解。
Pañcamacittaṃ第五心
§403
403. Pañcamaṃ chasu ārammaṇesu vedanāvasena majjhattassa lobhaṃ uppādetvā ‘satto satto’tiādinā nayena parāmasantassa uppajjati. Somanassaṭṭhāne panettha upekkhāvedanā hoti, pītipadaṃ parihāyati. Sesaṃ sabbaṃ paṭhamacittasadisameva.
第四百零三条：于六种受境中，由于痛感而生烦恼欲时，因『存有存有』等心理引导而起非精进心。于喜悦之处，即上述处则表现为不动心，厌弃愉悦，废弃喜悦阶段。其余心理状况皆与初发心时相似。
Chaṭṭhacittādi第六心等
§409-412
409-412. Chaṭṭhasattamaṭṭhamānipi vedanaṃ parivattetvā pītipadañca hāpetvā dutiyatatiyacatutthesu vuttanayeneva veditabbāni. Imesu aṭṭhasu lobhasahagatacittesu sahajātādhipati ārammaṇādhipatīti dvepi adhipatayo labbhanti.
第四百零九至四百一十二条：无论是第六、第七还是第八境，皆表现为痛觉反转及喜悦废弃。如第二、第三、第四条所述，内心与欲望相融合产生主宰欲望的二种主要主宰。
Navamacittaṃ第九心
§413
413. Navamaṃ chasu ārammaṇesu domanassitassa paṭighaṃ uppādayato uppajjati. Tassa samayavavatthānavāre tāva duṭṭhu mano, hīnavedanattā vā kucchitaṃ manoti dummano; dummanassa bhāvo domanassaṃ. Tena sahagatanti domanassasahagataṃ. Asampiyāyanabhāvena ārammaṇasmiṃ paṭihaññatīti paṭighaṃ. Tena sampayuttanti paṭighasampayuttaṃ.
第四百一十三条：于六个境界中，因生厌恶心而发愤怒。愤怒产生时，猝然有狭隘心理，即精神扰乱，又或因体验低劣感而苦恼；此为愤怒状态。由此，厌恶心与愤怒心随之共生。言何为厌恶，是因愤怒心未成满溢，尚无完全聚合而起。由此，愤怒得以联结。
Dhammuddese tīsupi ṭhānesu domanassavedanāva āgatā. Tattha vedanāpadaṃ vuttameva. Tathā dukkhadomanassapadāni lakkhaṇādito pana aniṭṭhārammaṇānubhavanalakkhaṇaṃ domanassaṃ, yathātathā vā aniṭṭhākārasambhogarasaṃ, cetasikābādhapaccupaṭṭhānaṃ, ekanteneva hadayavatthupadaṭṭhānaṃ.
在对法的说明中，于三种境地中产生了不悦感受。此中所说的感受只是感受支的一部分。正如痛苦与不悦的感受支是以标志等为特征的，不良境界的体验标志就是不悦感受，或谓不悦之因带来的烦恼感受，或谓与不善状态相应的苦乐之味，或谓心所之苦恼的随伴，皆专注于心所根本之处，即仅止于心中最主要的根本部分。
Mūlakammapathesu yathā purimacittesu lobho hoti, abhijjhā hotīti āgataṃ, evaṃ doso hoti, byāpādo hotīti vuttaṃ. Tattha dussanti tena, sayaṃ vā dussati, dussanamattameva vā tanti doso so caṇḍikkalakkhaṇo pahaṭāsiviso viya, visappanaraso visanipāto viya, attano nissayadahanaraso vā dāvaggi viya, dussanapaccupaṭṭhāno laddhokāso viya sapatto, āghātavatthupadaṭṭhāno visasaṃsaṭṭhapūtimuttaṃ viya daṭṭhabbo.
在根本行为之道上，譬如宿世心中生起贪欲，即称为「渴望」；同理，瞋恨即称为「嗔恚」，忧愁即称为「恼恨」。这里所说的“恼恨”是指厌恶烦恼，并随着烦恼的加剧或自身的憎恶，恼恨程度也增深。这种嗔恚就像锋利的刀刃、大病的苦痛、内心的火焰熬煎及火灾般的灾难一样。恼恨随时伴随如虎狼猛兽般的凶猛、一触即发的灾祸之相，表现为强烈的激烈痛苦，是完全扩散而无所遮盖的。
Byāpajjati tena cittaṃ, pūtibhāvaṃ upagacchati, byāpādayati vā vinayācārarūpasampattihitasukhādīnīti byāpādo. Atthato panesa dosoyeva. Idha padapaṭipāṭiyā ekūnatiṃsa padāni honti. Aggahitaggahaṇena cuddasa. Tesaṃ vasena savibhattikāvibhattikarāsibhedo veditabbo.
恼恨使心烦乱不宁，失去纯洁清净之性；恼恨因对戒律修行、诸功德之和合利益产生妨害，此即恼恨。就涵义而言，它与“嗔”相同。此处按条目共有三十二条，经严格辨析可知，其中有诸多相似性与差异性，必须加以具体辨识区分。
Yevāpanakesu chandādhimokkhamanasikārauddhaccāni niyatāni. Issāmacchariyakukkuccesu pana aññatarena saddhiṃ pañca pañca hutvāpi uppajjanti. Evamepi tayo dhammā aniyatayevāpanakā nāma. Tesu issatīti ‘issā’. Sā parasampattīnaṃ usūyanalakkhaṇā, tattheva anabhiratirasā, tato vimukhabhāvapaccupaṭṭhānā, parasampattipadaṭṭhānā. Saṃyojananti daṭṭhabbā. Maccherabhāvo ‘macchariyaṃ’. Taṃ laddhānaṃ vā labhitabbānaṃ vā attano sampattīnaṃ nigūhanalakkhaṇaṃ, tāsaṃyeva parehi sādhāraṇabhāvaakkhamanarasaṃ, saṅkocanapaccupaṭṭhānaṃ kaṭukañcukatāpaccupaṭṭhānaṃ vā, attasampattipadaṭṭhānaṃ. Cetaso virūpabhāvoti daṭṭhabbaṃ. Kucchitaṃ kataṃ kukataṃ. Tassa bhāvo ‘kukkuccaṃ’. Taṃ pacchānutāpalakkhaṇaṃ, katākatānusocanarasaṃ, vippaṭisārapaccupaṭṭhānaṃ, katākatapadaṭṭhānaṃ. Dāsabyaṃ viya daṭṭhabbaṃ. Ayaṃ tāva uddesavāre viseso.
在三种不净之物中，强烈欲望、执着、心神不正及躁动是固定存在的；而对他人财物的嫉妒、贪婪、怀疑等，则有时相伴成五种，皆属于不定之物。因嫉妒称为「嫉恨」，此为他人虽有成就而自心不欢喜之标志，继之而起的反感分别心，及对他人获得财富的反感心理，正是所观察的缠结。在财物欲望中称为「贪爱」，此为有所得或应得但不肯释怀的秘讳之心，及对他人所有物态度的轻蔑与嗤笑，亦即自我成就心理的反面。心异状、扭曲表现即为懊恼。此心态称为「懊恼」。而心中有放弃、后悔、不满的意思，谓之懊悔。此后悔是十种奴役之音，是此条目中特殊说明者。
§415
415. Niddesavāre vedanāniddese asātaṃ sātapaṭipakkhavasena veditabbaṃ.
415. 关于苦感受的说明，应当以未真实性与真实性的相对立关系来理解。
§418
418. Dosaniddese dussatīti doso. Dussanāti dussanākāro. Dussitattanti dussitabhāvo. Pakatibhāvavijahanaṭṭhena byāpajjanaṃ byāpatti. Byāpajjanāti byāpajjanākāro. Virujjhatīti virodho. Punappunaṃ virujjhatīti paṭivirodho. Viruddhākārapaṭiviruddhākāravasena vā idaṃ vuttaṃ. Caṇḍiko vuccati caṇḍo, thaddhapuggalo; tassa bhāvo caṇḍikkaṃ. Na etena suropitaṃ vacanaṃ hoti, duruttaṃ aparipuṇṇameva hotīti asuropo. Kuddhakāle hi paripuṇṇavacanaṃ nāma natthi. Sacepi kassaci hoti taṃ appamāṇaṃ. Apare pana assujananaṭṭhena assuropanato assuropoti vadanti. Taṃ akāraṇaṃ, somanassassāpi assujananato. Heṭṭhā vuttaattamanatāpaṭipakkhato na attamanatāti anattamanatā. Sā pana yasmā cittasseva, na sattassa, tasmā cittassāti vuttaṃ. Sesamettha saṅgahasuññatavāresu ca heṭṭhā vuttanayeneva veditabbanti.
418. 关于嗔恚的说明，称之为“恼恨”。“恼恨”指恼恨的状态。“恼恨”本质即为被侵扰的状态。通过明显的表现与现象的兴盛，称为烦乱。烦乱之意即为烦乱状态。抵制此烦乱即谓对抗。多次抵制即谓再度反抗。此状可以对立或非对立的现象表现形态而论。猛烈之意谓强暴，是指暴虐个性；该状态称为「暴虐惑」。这并非恭敬或圆满的言辞，而是粗俗不完善的话语。因为无完整精确言辞；若偶有完整表述，也不多见。另一方面，恶人因邪恶言语而称为“恶话”，此由无义导致，即便喜悦之语亦属邪语。上文中提到的“不喜悦”，其实并非最不喜悦，因为皆指心之状况，而非世间众生。于是这些词义，应当依照所聚合空缺部分的次第如下解。
Dasamacittaṃ第十心
§421
421. Dasamaṃ sasaṅkhārattā parehi ussāhitassa vā, paresaṃ vā aparādhaṃ sāritassa, sayameva vā paresaṃ aparādhaṃ anussaritvā kujjhamānassa uppajjati.
第四百二十一条。第十种行为蕴中，有现前于他人起瞋恚者，或为他人所触犯之人，或自记他人之过，因而生恼怒。
Idhāpi padapaṭipāṭiyā ekūnatiṃsa, aggahitaggahaṇena ca cuddaseva padāni honti. Yevāpanakesu pana thinamiddhampi labbhati. Tasmā ettha vinā issāmacchariyakukkuccehi cattāri apaṇṇakaṅgāni thinamiddhanti ime cha issādīnaṃ uppattikāle tesu aññatarena saddhiṃ satta yevāpanakā ekakkhaṇe uppajjanti. Sesaṃ sabbaṃ sabbavāresu navamasadisameva. Imesu pana dvīsu domanassacittesu sahajātādhipatiyeva labbhati, na ārammaṇādhipati. Na hi kuddho kiñci garuṃ karotīti.
此处按字数次第共有二十九句，虽头尾相接，仅有十四句。入眠时亦得三种昏沉。故此处非由妒恨、惊讶、忧愁等烦恼因缘，十四句中四句为不善根滞留，且在这六句妒恨之起时，有一会合同时生起七句滞乱句。其余均在所有回合中均生于第九节。此中二种忧愁心态，属于天生之随顺主人，而非法器主。恼怒者不加重事理。
Ekādasamacittaṃ第十一心
§422
422. Ekādasamaṃ chasu ārammaṇesu vedanāvasena majjhattassa kaṅkhāpavattikāle uppajjati. Tassa samayavavatthāne vicikicchāsampayuttanti padaṃ apubbaṃ. Tassattho – vicikicchāya sampayuttanti vicikicchāsampayuttaṃ. Dhammuddese ‘vicikicchā hotī’ti padameva viseso. Tattha vigatā cikicchāti vicikicchā. Sabhāvaṃ vā vicinanto etāya kicchati kilamatīti vicikicchā. Sā saṃsayalakkhaṇā, kampanarasā, anicchayapaccupaṭṭhānā anekaṃsagāhapaccupaṭṭhānā vā, ayonisomanasikārapadaṭṭhānā. Paṭipattiantarāyakarāti daṭṭhabbā.
第四百二十二条。在十一种依缘处中，中受身若感苦时，于疑惑与惊惧交际之际生起怨恨。此时背景中俱有疑惑相关现象。此处‘疑惑’一词，是特别指涉字词。所谓无医治者即疑惑。因考察真理而勉强痛苦者为疑惑。此为猜疑标记，含激动烦恼，不乐观取向或片面执著，或非止观修持之心态。于修道所制造障碍。
Idha padapaṭipāṭiyā tevīsati padāni honti. Aggahitaggahaṇena cuddasa. Tesaṃ vasena savibhattikāvibhattikarāsivinicchayo veditabbo. Manasikāro uddhaccanti dveyeva yevāpanakā.
此处依序共有三十三句。首尾相接十四句。其主旨应辨诸念破散与分别。心念生动者不过两种忧愁者。
§424
424. Niddesavārassa cittassekaggatāniddese yasmā idaṃ dubbalaṃ cittaṃ pavattiṭṭhitimattakamevettha hoti, tasmā ‘saṇṭhitī’tiādīni avatvā cittassa ‘ṭhitī’ti ekameva padaṃ vuttaṃ. Teneva ca kāraṇena uddesavārepi ‘samādhindriya’ntiādi na vuttaṃ.
第四百二十四条。于说明法境之心中专注，缘此知晓此软弱心仅限于当下境界，所以先说‘住’等词，随后以‘住’为心唯一名词由之称说。故说明法境时未言及‘正定根’等名。
§425
425. Vicikicchāniddese kaṅkhanavasena kaṅkhā. Kaṅkhāya āyanāti kaṅkhāyanā. Purimakaṅkhā hi uttarakaṅkhaṃ āneti nāma. Ākāravasena vā etaṃ vuttaṃ. Kaṅkhāsamaṅgicittaṃ kaṅkhāya āyitattā kaṅkhāyitaṃ nāma. Tassa bhāvo kaṅkhāyitattaṃ. Vimatīti namati. Vicikicchā vuttatthā eva. Kampanaṭṭhena dvidhā eḷayatīti dveḷhakaṃ. Paṭipattinivāraṇena dvidhāpatho viyāti dvedhāpatho. ‘Niccaṃ nu kho idaṃ, aniccaṃ nu kho’tiādipavattiyā ekasmiṃ ākāre saṇṭhātuṃ asamatthatāya samantato setīti saṃsayo. Ekaṃsaṃ gahetuṃ asamatthatāya na ekaṃsaggāhoti anekaṃsaggāho. Nicchetuṃ asakkontī ārammaṇato osakkatīti āsappanā. Ogāhituṃ asakkontī parisamantato sappatīti parisappanā. Pariyogāhituṃ asamatthatāya apariyogāhanā. Nicchayavasena ārammaṇe pavattituṃ asamatthatāya thambhitattaṃ; cittassa thaddhabhāvoti attho. Vicikicchā hi uppajjitvā cittaṃ thaddhaṃ karoti. Yasmā panesā uppajjamānā ārammaṇaṃ gahetvā manaṃ vilikhantī viya, tasmā manovilekhoti vuttā. Sesaṃ sabbattha uttānatthameva.
第四百二十五条。于疑惑说明，‘疑’者，猜疑。由‘猜疑’生‘疑惑’。前一疑引起后一疑以名之。形态上述此。『疑惑随行心』为疑引起之名。此心亦称疑惑根。摇动称为二重摇。由修行障碍分为两路，故亦有两路名。因连复‘恒常？无常？’等提问，有一方式不易串通周全，故称‘疑’。既不能取一面为实，故不能靠近；不能进入，因近；不能把握为一致，因多重得取。不能确定故称‘放弃’，对境不同，亦分别为‘远离’与‘回避’。不能深入，谓‘远离细念’；不能完全接受，谓‘回避念’。不能恒常地依缘而生，谓心之迟缓。此时心之迟缓即为稳定之反义。由于疑惑生起，心颤动摇摆。如见起疑时紧抓境界却心生动摇，称之为心之摇动。其余皆是表达同义。
Dvādasamacittaṃ第十二心
§427
427. Dvādasamassa samayavavatthāne uddhaccena sampayuttanti uddhaccasampayuttaṃ. Idañhi cittaṃ chasu ārammaṇesu vedanāvasena majjhattaṃ hutvā uddhataṃ hoti. Idha dhammuddese ‘vicikicchā’-ṭhāne ‘uddhaccaṃ hotī’ti āgataṃ. Padapaṭipāṭiyā aṭṭhavīsati padāni honti. Aggahitaggahaṇena cuddasa. Tesaṃ vasena savibhattikāvibhattikarāsividhānaṃ veditabbaṃ. Adhimokkho manasikāroti dveyeva yevāpanakā.
第四百二十七条。十二种时序起止中，起心所的掉举（烦恼动摇）同起心相应。此时心在六种境界中借受的覆蔽而入于中道，表现出掉举。此处法义中，释为『掉举』现象。逐字分析共有二十八字，其中主动词十三字。由此可知，掉举作为分作与合成的相互转变，应当观察其分别作用。『提升』即为专注。
§429
429. Niddesavārassa uddhaccaniddese cittassāti na sattassa, na posassa. Uddhaccanti uddhatākāro. Na vūpasamoti avūpasamo. Ceto vikkhipatīti cetasovikkhepo. Bhantattaṃ cittassāti cittassa bhantabhāvo, bhantayānabhantagoṇādīni viya. Iminā ekārammaṇasmiṃyeva vipphandanaṃ kathitaṃ. Uddhaccañhi ekārammaṇe vipphandati, vicikicchā nānārammaṇe. Sesaṃ sabbavāresu heṭṭhā vuttanayeneva veditabbaṃ.
第四百二十九条。释义辞中起心所掉举是说心，不是指实体、生命。掉举者指心态昂扬激动的状态，不是指心的平息。动摇心意，即是心的散乱。所谓心彰显，指心的显现状态，如同彰显与不彰显之类。此处仅论一所缘相的心之散乱。掉举在一所缘相上散乱，疑惑则在多所缘相上散乱。其余情况应视前面所述为准。
Idāni imasmiṃ cittadvaye pakiṇṇakavinicchayo hoti. ‘Ārammaṇe pavaṭṭanakacittāni nāma katī’ti? Hi vutte ‘imāneva dve’ti vattabbaṃ. Tattha vicikicchāsahagataṃ ekantena pavaṭṭati, uddhaccasahagataṃ pana laddhādhimokkhattā laddhapatiṭṭhaṃ pavaṭṭati. Yathā hi vaṭṭacaturassesu dvīsu maṇīsu pabbhāraṭṭhāne pavaṭṭetvā vissaṭṭhesu vaṭṭamaṇi ekanteneva pavaṭṭati, caturasso patiṭṭhāya patiṭṭhāya pavaṭṭati, evaṃsampadamidaṃ veditabbaṃ. Sabbesupi hīnādibhedo na uddhaṭo, sabbesaṃ ekantahīnattā. Sahajātādhipati labbhamānopi na uddhaṭo, heṭṭhā dassitanayattā. Ñāṇābhāvato panettha vīmaṃsādhipati nāma natthi. Pacchimadvaye sesopi natthi eva. Kasmā? Kañci dhammaṃ dhuraṃ katvā anuppajjanato, paṭṭhāne ca paṭisiddhato.
今在此两心并存时，应有辨别分类。问『所缘心中起动之心究竟多少？』答曰『正是这两种心。』其中伴随疑惑的，单独起动；伴随掉举的，因得着而安立起动。正如转轮于四轮和两轮宝珠尖端，轮子自转，宝珠独自自转；类似此理应当体认。任何情况下哪些为低下类非高昂心，低下类心皆单独存在。天性的主管即使获得亦不高昂，重心亦在单独表现。因觉知缺失此处无审察之主。西方二者最终亦无并存，何以？有所障碍且未生。依持法而证立。
Imehi pana dvādasahipi akusalacittehi kamme āyūhite, ṭhapetvā uddhaccasahagataṃ, sesāni ekādaseva paṭisandhiṃ ākaḍḍhanti. Vicikicchāsahagate aladdhādhimokkhe dubbalepi paṭisandhiṃ ākaḍḍhamāne uddhaccasahagataṃ laddhādhimokkhaṃ balavaṃ kasmā nākaḍḍhatīti? Dassanena pahātabbābhāvato. Yadi hi ākaḍḍheyya ‘dassanenapahātabba’-padavibhaṅge āgaccheyya, tasmā, ṭhapetvā taṃ, sesāni ekādasa ākaḍḍhanti. Tesu hi yena kenaci kamme āyūhite tāya cetanāya catūsu apāyesu paṭisandhi hoti. Akusalavipākesu ahetukamanoviññāṇadhātuupekkhāsahagatāya paṭisandhiṃ gaṇhāti. Itarassāpi ettheva paṭisandhidānaṃ bhaveyya. Yasmā panetaṃ natthi, tasmā ‘dassanenapahātabba’-padavibhaṅge nāgatanti.
但以这十二种恶心所起作业中加强起动，余剩十一种促成续流。伴随疑惑者未得着正念时缠紧续流，伴随掉举者得着正念时续流稳固，何以不缠？因不可见而应舍。若应舍而能见则应续，故置之，余剩十一续流现。存在任何作业中，以意欲为缘，在四失处生续。恶果中无意缘识界不变的，续流仍存。其他处亦然。因无此因故不可称为应舍的见弃，于此不成立。
Akusalā dhammātipadassa vaṇṇanā niṭṭhitā. · 「不善法」句之解释已毕。
Abyākatapadaṃ
不明确定义的词。
Ahetukakusalavipāko
无因不善之果报。
§431
431. Idāni abyākatapadaṃ bhājetvā dassetuṃ katame dhammā abyākatātiādi āraddhaṃ. Tattha catubbidhaṃ abyākataṃ – vipākaṃ kiriyaṃ rūpaṃ nibbānanti. Tesu vipākābyākataṃ. Vipākābyākatepi kusalavipākaṃ. Tasmimpi parittavipākaṃ. Tasmimpi ahetukaṃ. Tasmimpi pañcaviññāṇaṃ. Tasmimpi dvārapaṭipāṭiyā cakkhuviññāṇaṃ . Tassāpi, ṭhapetvā dvārārammaṇādisādhāraṇapaccayaṃ, asādhāraṇakammapaccayavaseneva uppattiṃ dīpetuṃ kāmāvacarassa kusalassa kammassa katattātiādi vuttaṃ. Tattha katattāti katakāraṇā. Upacitattāti ācitattā, vaḍḍhitakāraṇā. Cakkhuviññāṇanti kāraṇabhūtassa cakkhussa viññāṇaṃ, cakkhuto vā pavattaṃ, cakkhusmiṃ vā nissitaṃ viññāṇanti cakkhuviññāṇaṃ. Parato sotaviññāṇādīsupi eseva nayo.
现在阐明未阐明词义，说明何种法被称为未阐明等。未阐明有四种：果报、行动、色、涅槃。在这之中属果报未阐明。果报未阐明又分善果报、远离果报、无因果报和五识。五识中有二门对治，眼识即眼识。由此又立诸根门境等特殊因缘，如欲求善法行动的成就等。所谓「因」是作用因；「缘」是伴随之因。眼识是依赖眼根的识，即从眼根流起、寄住眼根的识。听等识亦同理。
Tattha cakkhusannissitarūpavijānanalakkhaṇaṃ cakkhuviññāṇaṃ, rūpamattārammaṇarasaṃ, rūpābhimukhabhāvapaccupaṭṭhānaṃ , rūpārammaṇāya kiriyamanodhātuyā apagamapadaṭṭhānaṃ. Parato āgatāni sotādisannissitasaddādivijānanalakkhaṇāni sotaghānajivhākāyaviññāṇāni saddādimattārammaṇarasāni, saddādiabhimukhabhāvapaccupaṭṭhānāni, saddādiārammaṇānaṃ kiriyamanodhātūnaṃ apagamapadaṭṭhānāni.
所谓眼根依止色的认知标记即眼识，是对色的相貌及色现身的体察，观察色境的进退变换。听根依止声的认知标记是耳识，是对声的声门、舌、身及识的知觉，这诸处对声等的感受及声等向近观察与其进退也如眼识。
Idha padapaṭipāṭiyā dasa padāni honti. Aggahitaggahaṇena satta. Tesu pañca avibhattikāni, dve savibhattikāni. Tesu cittaṃ phassapañcakavasena ceva indriyavasena ca dvīsu ṭhānesu vibhattiṃ gacchati, vedanā phassapañcakajhānaṅgaindriyavasena tīsuyeva. Rāsayopi imeva tayo honti. Yevāpanako eko manasikāro eva.
此处依序有十个词。前后合起来七个是不可分的，两个是可分的。在其中心识和触觉五事、根的五种等在两处表现差别，受触觉五行与根共体分别在三处，这三者即为色、想、受。最后是一种心念作用，即唯有一念作用。
§436
436. Niddesavāre cakkhuviññāṇaṃ paṇḍaranti vatthuto vuttaṃ. Kusalañhi attano parisuddhatāya paṇḍaraṃ nāma, akusalaṃ bhavaṅganissandena, vipākaṃ vatthupaṇḍarattā.
在分类时说眼识洁白洁净的称为洁白。善法因自身清净因故洁白；不善因生无明缠故，果报成就时则洁白盛起。
§439
439. Cittassekaggatāniddese cittassa ṭhitīti ekameva padaṃ vuttaṃ. Idampi hi dubbalaṃ cittaṃ pavattiṭṭhitimattamevettha labbhati, ‘saṇṭhitiavaṭṭhiti’-bhāvaṃ pāpuṇituṃ na sakkoti. Saṅgahavāre jhānaṅgamaggaṅgāni na uddhaṭāni. Kasmā? Vitakkapacchimakañhi jhānaṃ nāma, hetupacchimako maggo nāma. Pakatiyā avitakkacitte jhānaṅgaṃ na labbhati, ahetukacitte ca maggaṅgāni. Tasmā idha ubhayampi na uddhaṭaṃ. Saṅkhārakkhandhopettha caturaṅgikoyeva bhājito. Suññatavāro pākatikoyeva. Sotaviññāṇādiniddesāpi imināva nayena veditabbā.
论心专注的解释中只说心住为一字。这是因为心微弱时仅有起住，没有恰如其分的连续性，难以到达「缠绕转动」的状态。禅定阶段属于通达阶段，非起显阶段。何以见得？有称念头怀疑为禅定，实非正道。正缘者是道，是因缘。大体相互配合，如同四分行为项与空处禅的对应。听识等的说明亦依此理应如此理解。
Kevalañhi cakkhuviññāṇādīsu ‘upekkhā’ bhājitā, kāyaviññāṇe ‘sukha’nti, ayamettha viseso. Sopi ca ghaṭṭanavasena hotīti veditabbo. Cakkhudvārādīsu hi catūsu upādārūpameva upādārūpaṃ ghaṭṭeti, upādārūpeyeva upādārūpaṃ ghaṭṭente paṭighaṭṭanānighaṃso balavā na hoti. Catunnaṃ adhikaraṇīnaṃ upari cattāro kappāsapicupiṇḍe ṭhapetvā picupiṇḍeheva pahatakālo viya phuṭṭhamattameva hoti. Vedanā majjhattaṭṭhāne tiṭṭhati. Kāyadvāre pana bahiddhā mahābhūtārammaṇaṃ ajjhattikakāyapasādaṃ ghaṭṭetvā pasādapaccayesu mahābhūtesu paṭihaññati. Yathā adhikaraṇīmatthake kappāsapicupiṇḍaṃ ṭhapetvā kūṭena paharantassa kappāsapicupiṇḍaṃ chinditvā kūṭaṃ adhikaraṇiṃ gaṇhatīti, nighaṃso balavā hoti, evameva paṭighaṭṭanānighaṃso balavā hoti. Iṭṭhe ārammaṇe sukhasahagataṃ kāyaviññāṇaṃ uppajjati, aniṭṭhe dukkhasahagataṃ.
眼识等纯粹为『舍』法，身识为『乐』，这有特殊之处。还应知其为干扰根源。于眼根门等四处存在三种取，若任凭其起则引起力量不稳。四处之上设四缠绕棉束，如同棉束撞击时间轻微。受在中间位，身识于根门外侧，触及大自然境界，击打内部身体令诸大自然境界产生振动。正如棉束置于根处，用杵击时会切断杵头而破坏根处，故干扰力强烈。好的境界生起伴随愉悦身识，不善境界则伴随苦恼身识。
Imesaṃ pana pañcannaṃ cittānaṃ vatthudvārārammaṇāni nibaddhāneva honti, vatthādisaṅkamanaṃ nāmettha natthi. Kusalavipākacakkhuviññāṇañhi cakkhupasādaṃ vatthuṃ katvā iṭṭhe ca iṭṭhamajjhatte ca catusamuṭṭhānikarūpārammaṇe dassanakiccaṃ sādhayamānaṃ cakkhudvāre ṭhatvā vipaccati. Sotaviññāṇādīni sotapasādādīni vatthuṃ katvā iṭṭhaiṭṭhamajjhattesu saddādīsu savanaghāyanasāyanaphusanakiccāni sādhayamānāni sotadvārādīsu ṭhatvā vipaccanti. Saddo panettha dvisamuṭṭhānikoyeva hoti.
五种心识本以五种对象依缘缚住，这里没有对象的具体名相。善报之心识以眼识注视对象之法，即是以法为缘，从所爱著处至所爱中间，四方环绕，执行观见的功用而立于眼门而生起。同样，耳识等心识以耳根为缘，立于喜闻乐见等声音之处，执行听闻和触觉的功能而生起。此处声音为二方环绕而起。
§455
455. Manodhātuniddese sabhāvasuññatanissattaṭṭhena manoyeva dhātu manodhātu. Sā cakkhuviññāṇādīnaṃ anantaraṃ rūpādivijānanalakkhaṇā, rūpādīnaṃ sampaṭicchanarasā, tathābhāvapaccupaṭṭhānā, cakkhuviññāṇādiapagamapadaṭṭhānā . Idha dhammuddese dvādasa padāni honti. Aggahitaggahaṇena nava. Tesu satta avibhattikāni dve savibhattikāni. Adhimokkho manasikāroti dve yevāpanakā. Vitakkaniddeso abhiniropanaṃ pāpetvā ṭhapito. Yasmā panetaṃ cittaṃ neva kusalaṃ nākusalaṃ, tasmā sammāsaṅkappoti vā micchāsaṅkappoti vā na vuttaṃ. Saṅgahavāre labbhamānampi jhānaṅgaṃ pañcaviññāṇasote patitvā gatanti. Maggaṅgaṃ pana na labbhatiyevāti na uddhaṭaṃ. Suññatavāro pākatikoyeva. Imassa cittassa vatthu nibaddhaṃ hadayavatthumeva hoti. Dvārārammaṇāni anibaddhāni. Tattha kiñcāpi dvārārammaṇāni saṅkamanti, ṭhānaṃ pana ekaṃ. Sampaṭicchanakiccameva hetaṃ hoti. Idañhi pañcadvāre pañcasu ārammaṇesu sampaṭicchanaṃ hutvā vipaccati. Kusalavipākesu cakkhuviññāṇādīsu niruddhesu taṃsamanantarā tāneva ṭhānappattāni rūpārammaṇādīni sampaṭicchati.
关于心识界的释义：空无自性的本原唯有心识界。此处所指的心识界即是“心”元素。心次第生起眼识等六识之后，产生对色等法的认知特征，产生对色等的欢喜与贪爱，以及对法的紧密专注，眼识等离开身体所在处。此教义中，共有十二法。九法为外合内摄：七种不可分割法，两种可分割法。心所中「注意」和「意念」为两种泛称。意念即分别思考，作为名词时称为“思维”。心既非善亦非恶，故对正念及邪念均不言及。修习禅定时，五识及觉受等相继从五识门中现起而去。证得圣道的诸元素虽未生起，却能通达。空性门如火堆里的空灰，此心所依处宛如心脏之所安。心所依门未有束缚。虽有所依门但不为束缚，有的门生起束缚，立于一处，因执着欢喜故生束缚。另外五门均通过欢喜执着而生起。善报眼识等断灭后，紧接着在同一处所执著观色等法。
§469
469. Manoviññāṇadhātuniddesesu paṭhamamanoviññāṇadhātuyaṃ ‘pīti’padaṃ adhikaṃ. Vedanāpi ‘somanassa’-vedanā hoti. Ayañhi iṭṭhārammaṇasmiṃyeva pavattati. Dutiyamanoviññāṇadhātu iṭṭhamajjhattārammaṇe. Tasmā tattha ‘upekkhā’ vedanā hotīti. Padāni manodhātuniddesasadisāneva. Ubhayatthāpi pañcaviññāṇasote patitvā gatattāyeva jhānaṅgāni na uddhaṭāni. Maggaṅgāni alābhatoyeva. Sesaṃ sabbattha vuttanayeneva veditabbaṃ. Lakkhaṇādito panesā duvidhāpi manoviññāṇadhātu ahetukavipākā, chaḷārammaṇavijānanalakkhaṇā, santīraṇādirasā, tathābhāvapaccupaṭṭhānā, hadayavatthupadaṭṭhānāti veditabbā.
在心识界中，第一识的“喜乐”比“受”更显著。感受乃是愉悦感受。此喜乐唯生于所爱对象处。第二识生于所爱的中间处。因此该处有“舍”感受。名称与前述识界近似。两者均由五识门生起又灭，生起的禅那元素缺席，证得道果的禅那元素亦无所得。余下种种须依前文言说理解。本识界特性及其它包含因缘无因缘、对色的认识特征、度过障碍的感受、对法的观察、心脏所依门等皆应理解。
Tattha paṭhamā dvīsu ṭhānesu vipaccati. Sā hi pañcadvāre kusalavipākacakkhuviññāṇādianantaraṃ, vipākamanodhātuyā taṃ ārammaṇaṃ sampaṭicchitvā niruddhāya, tasmiṃ yevārammaṇe santīraṇakiccaṃ sādhayamānā pañcasu dvāresu ṭhatvā vipaccati. Chasu dvāresu pana balavārammaṇe tadārammaṇā hutvā vipaccati. Kathaṃ? Yathā hi caṇḍasote, tiriyaṃ nāvāya gacchantiyā, udakaṃ chijjitvā thokaṃ ṭhānaṃ nāvaṃ anubandhitvā yathāsotameva gacchati, evameva chasu dvāresu balavārammaṇe palobhayamāne āpāthagate javanaṃ javati. Tasmiṃ javite bhavaṅgassa vāro. Idaṃ pana cittaṃ bhavaṅgassa vāraṃ adatvā javanena gahitārammaṇaṃ gahetvā ekaṃ dve cittavāre pavattitvā bhavaṅgameva otarati. Gavakkhandhe nadiṃ tarantepi evameva upamā vitthāretabbā. Evamesā yaṃ javanena gahitārammaṇaṃ tasseva gahitattā tadārammaṇaṃ nāma hutvā vipaccati.
第一心识出于两种场所。彼时，在五门中现起善报眼识之后，即由后续心识缘取此所执，遏制不放，在此所执依处施行断除障碍的功用，立于五门中的五处而生起。于六门中则现前为有大力的所依，随缘发生。因此如同怒耳识向船尾转向时，舢舨弃水踩住船尾处，如耳识而行。同理，六门中在大力所依处对欲乐的疾行类似船尾践踏之处。此时乘风激荡即为心的波动，此心舍却波动，抓住疾行所依处，单独在一二波动中心发起，随波而降。搭渡溪流必如是比喻厘清。此抓住疾行所依处即为所执的所依处。
Dutiyā pana pañcasu ṭhānesu vipaccati. Kathaṃ? Manussaloke tāva jaccandhajaccabadhirajaccaeḷajaccummattakaubhatobyañjanakanapuṃsakānaṃ paṭisandhiggahaṇakāle paṭisandhi hutvā vipaccati. Paṭisandhiyā vītivattāya yāvatāyukaṃ bhavaṅgaṃ hutvā vipaccati. Iṭṭhamajjhatte pañcārammaṇavīthiyā santīraṇaṃ hutvā, balavārammaṇe chasu dvāresu tadārammaṇaṃ hutvā, maraṇakāle cuti hutvāti imesu pañcasu ṭhānesu vipaccatīti.
第二心识出于五处。缘何？在人世间，凡是盲人、聋人、聋哑人、狂人、妄语者，在受身根续继承时即发生连接。此连接为连续不断的心波。于所爱的中间处五道皆生息度过障碍；于大力所依之处六道生息；临终时生灭。于是产生五处上的心识。
Manoviññāṇadhātudvayaṃ niṭṭhitaṃ. · 意识界二法已毕。
Aṭṭhamahāvipākacittavaṇṇanā
第八大善报心识说明
§498
498. Idāni aṭṭhamahāvipākacittāni dassetuṃ puna katame dhammā abyākatātiādi āraddhaṃ. Tattha pāḷiyaṃ nayamattaṃ dassetvā sabbavārā saṃkhittā. Tesaṃ attho heṭṭhā vuttanayeneva veditabbo. Yo panettha viseso taṃ dassetuṃ alobho abyākatamūlantiādi vuttaṃ. Yampi na vuttaṃ taṃ evaṃ veditabbaṃ – yo hi kāmāvacarakusalesu kammadvārakammapathapuññakiriyavatthubhedo vutto so idha natthi. Kasmā? Aviññattijanakato avipākadhammato tathā appavattito ca. Yāpi tā yevāpanakesu karuṇāmuditā vuttā, tā sattārammaṇattā vipākesu na santi. Ekantaparittārammaṇāni hi kāmāvacaravipākāni. Na kevalañca karuṇāmuditā, viratiyopettha na santi. ‘Pañca sikkhāpadāni kusalānevā’ti (vibha. 715) hi vuttaṃ.
现在第八种大果报心识应该再次显现，问这未表述之法是何物等，已着手解说。此处依巴利文体，依次简略展开。其义应依下文所说悉知。若有特别之点，当言之：『无贪根本之未表述心识等』已被提及。未被言及者，须如此理会——即欲界行为上善之行为因，果业善恶之分别与其果报类型，皆未在此显示。何以故？因其果报及业表现不可现出，故未被陈明。至于所谓『慈悲喜舍』等，因其主宰在果报中难现，欲界果报纯净故亦无此类。欲界果报本为单一守护，故无单依慈悲喜舍而附加之类。又云『五戒乃纯善法』，如同前引所言。
Asaṅkhārasasaṅkhāravidhānañcettha kusalato ceva paccayabhedato ca veditabbaṃ. Asaṅkhārikassa hi kusalassa asaṅkhārikameva vipākaṃ, sasaṅkhārikassa sasaṅkhārikaṃ. Balavapaccayehi ca uppannaṃ asaṅkhārikaṃ, itarehi itaraṃ. Hīnādibhedepi imāni hīnamajjhimapaṇītehi chandādīhi anipphāditattā hīnamajjhimapaṇītāni nāma na honti. Hīnassa pana kusalassa vipākaṃ hīnaṃ, majjhimassa majjhimaṃ, paṇītassa paṇītaṃ. Adhipatino pettha na santi. Kasmā? Chandādīni dhuraṃ katvā anuppādetabbato. Sesaṃ sabbaṃ aṭṭhasu kusalesu vuttasadisameva.
此处须知无行的无行法之因果规律，善业之果亦分无行与有行。无行为纯无行为之果，有行为则有行为所生。以力为因所生者为无行为，依他为因者为他果。就低中高等级分，此类果报由贪等所染，未成熟时低中高俱未发作。此低中高善法之果不同：低善果低，中善果中，高善果高。此处无主宰其果，因贪等已断故，不再生成。其果果完美，与八种善法等同。
Idāni imesaṃ aṭṭhannaṃ mahāvipākacittānaṃ vipaccanaṭṭhānaṃ veditabbaṃ. Etāni hi catūsu ṭhānesu vipaccanti – paṭisandhiyaṃ, bhavaṅge, cutiyaṃ, tadārammaṇeti. Kathaṃ? Manussesu tāva kāmāvacaradevesu ca puññavantānaṃ duhetukatihetukānaṃ paṭisandhiggahaṇakāle paṭisandhi hutvā vipaccanti. Paṭisandhiyā vītivattāya pavatte saṭṭhipi asītipi vassāni asaṅkhyeyyampi āyukālaṃ bhavaṅgaṃ hutvā, balavārammaṇe chasu dvāresu tadārammaṇaṃ hutvā, maraṇakāle cuti hutvāti. Evaṃ catūsu ṭhānesu vipaccanti.
现应知这八种大果报心识之果报生处有八，其随顺果报在四种场所生起：再生时、命根结处、寿终时、及转世之象。如何？在人及天间诸有善行者，生起于熟获善业报果再生时；得生后寿命期间果位稳固；寿终时果报显现；继世之相亦现。果报于四处显现成就。
Tattha sabbepi sabbaññubodhisattā pacchimapaṭisandhiggahaṇe paṭhamena somanassasahagatatihetukaasaṅkhārikamahāvipākacittena paṭisandhiṃ gaṇhanti. Taṃ pana mettāpubbabhāgacittassa vipākaṃ hoti. Tena dinnāya paṭisandhiyā asaṅkhyeyyaṃ āyu. Kālavasena pana pariṇamati. Mahāsīvatthero panāha – ‘somanassasahagatato upekkhāsahagataṃ balavataraṃ. Tena paṭisandhiṃ gaṇhanti. Tena gahitapaṭisandhikā hi mahajjhāsayā honti. Dibbesupi ārammaṇesu uppilāvino na honti, tipiṭakacūḷanāgattherādayo viyā’ti . Aṭṭhakathāyaṃ pana – ‘ayaṃ therassa manoratho,’‘natthi eta’nti paṭikkhipitvā ‘sabbaññubodhisattānaṃ hitūpacāro balavā hoti , tasmā mettāpubbabhāgakāmāvacarakusalavipākasomanassasahagatatihetukaasaṅkhārikacittena paṭisandhiṃ gaṇhantī’ti vuttaṃ.
且知具慧觉者于四果所生有第一再生即乐心所依之大果报心识，而此亦是慈心先部分果报之表现。因此再生寿命显甚广大，宜随时间而变迁。长老大思惟禅者说：『以乐心与舍心结合作大果报，故其果报为大且强健，具盛大觉之缘起。此果多生于天上欢喜之界，非根本三藏之古老长老所论。』注疏中有言：『此乃长老志愿，辩曰非有，故弃之。实则诸慧觉者皆依此而生光明之果，故以慈心先部分成正欲故果报强盛，故依此结生。』
Vipākuddhārakathā果报抉择论
Idāni vipākuddhārakathāya mātikā ṭhapetabbā – tipiṭakacūḷanāgatthero tāva āha – ekāya kusalacetanāya soḷasa vipākacittāni uppajjanti. Ettheva dvādasakamaggopi ahetukaṭṭhakampīti. Moravāpivāsī mahādattatthero panāha – ekāya kusalacetanāya dvādasa vipākacittāni uppajjanti. Ettheva dasakamaggopi ahetukaṭṭhakampīti. Tipiṭakamahādhammarakkhitatthero āha – ekāya kusalacetanāya dasa vipākacittāni uppajjanti, ettheva ahetukaṭṭhakanti.
此处为果报心识归类作表，长老古者言：一善心一为因，生十六果心识。至于十二因缘与非因波动时亦复如是。长老恶言师大法护者言：一善心一因生十二果心识。及大法护者言：一善心一因生十果果识，此时无因波动。
Imasmiṃ ṭhāne sāketapañhaṃ nāma gaṇhiṃsu. Sākete kira upāsakā sālāyaṃ nisīditvā ‘kiṃ nu kho ekāya cetanāya kamme āyūhite ekā paṭisandhi hoti udāhu nānā’ti? Pañhaṃ nāma samuṭṭhāpetvā nicchetuṃ asakkontā ābhidhammikatthere upasaṅkamitvā pucchiṃsu. Therā ‘yathā ekasmā ambabījā ekova aṅkuro nikkhamati, evaṃ ekāva paṭisandhi hotī’ti saññāpesuṃ. Athekadivasaṃ ‘kiṃ nu kho nānācetanāhi kamme āyūhite paṭisandhiyo nānā honti udāhu ekā’ti? Pañhaṃ samuṭṭhāpetvā nicchetuṃ asakkontā there pucchiṃsu. Therā ‘yathā bahūsu ambabījesu ropitesu bahū aṅkurā nikkhamanti, evaṃ bahukāva paṭisandhiyo hontī’ti saññāpesuṃ.
这时著名为舍迦城难题出现：舍迦城上座在会堂坐集，问曰：『一心为因，果报是否即一生起？』提出此问，无法断答，遂礼请略论师长诘问。导师答曰：『如一颗水种仅发一芽，如是一心，果报亦只生一处。』乃又复问：『若多心为因，果报是否多处生起？』同诸弟子请问，师答曰：『如多水种种于地，芽生众多，如是多心为因，果报生多处。』
Aparampi imasmiṃ ṭhāne ussadakittanaṃ nāma gahitaṃ. Imesañhi sattānaṃ lobhopi ussanno hoti, dosopi mohopi; alobhopi adosopi amohopi. Taṃ nesaṃ ussannabhāvaṃ ko niyāmetīti? Pubbahetu niyāmeti. Kammāyūhanakkhaṇeyeva nānattaṃ hoti. Kathaṃ? ‘‘Yassa hi kammāyūhanakkhaṇe lobho balavā hoti alobho mando, adosāmohā balavanto dosamohā mandā, tassa mando alobho lobhaṃ pariyādātuṃ na sakkoti, adosāmohā pana balavanto dosamohe pariyādātuṃ sakkonti. Tasmā so tena kammena dinnapaṭisandhivasena nibbatto luddho hoti, sukhasīlo akkodhano, paññavā pana hoti vajirūpamañāṇo’’ti.
此外，在此境地有一种名为煽动喧嚣的现象产生。众生中对此现象，有贪欲的人也被煽动，嗔恨的人亦如此，愚痴者亦同；而无贪无嗔无愚的人则不为煽动所扰。如此他们被煽动的状态，谁能驾驭呢？这由前因所控制。因为业所导致的现象在此时刻变化无常。如何理解呢？所谓『在业现观时，贪欲强盛时，无贪欲则愚钝，嗔恨与愚痴强盛时，嗔恨愚痴则迟钝。此时迟钝者无法以无贪欲来制伏贪欲，但嗔恨与愚痴强盛者却能制伏嗔恨及愚痴。因此因业，他在前生受制约时便陷于沉迷，然为快乐清净，少瞋恨，且是智慧如金刚般坚固者。』
‘Yassa pana kammāyūhanakkhaṇe lobhadosā balavanto honti alobhādosā mandā, amoho balavā moho mando, so purimanayeneva luddho ceva hoti duṭṭho ca, paññavā pana hoti vajirūpamañāṇo dattābhayatthero viya.
『然则，在业现观时，贪欲与嗔恨强盛者，无贪与无嗔则微弱，愚痴强盛而智慧迟钝者，正如被奴役般，既恶劣又狂乱，然智慧却像被授予无畏的长老般坚固。』
‘Yassa pana kammāyūhanakkhaṇe lobhādosamohā balavanto honti itare mandā, so purimanayeneva luddho ceva hoti dandho ca, sukhasīlako pana hoti akkodhano.
『再者，在业现观时，贪欲、嗔恨、愚痴强盛者，而无贪无嗔愚痴则微弱者，正如被奴役般，既跛且懒惰，而为快乐清净且少嗔者。』
‘Tathā yassa kammāyūhanakkhaṇe tayopi lobhadosamohā balavanto honti alobhādayo mandā, so purimanayeneva luddho ceva hoti duṭṭho ca mūḷho ca.
『又如，在业现观时，三者（贪嗔痴）均强盛而无贪等则微弱者，正如被奴役般，既恶劣又愚昧。』
‘Yassa pana kammāyūhanakkhaṇe alobhadosamohā balavanto honti itare mandā, so purimanayeneva appakileso hoti, dibbārammaṇampi disvā niccalo, duṭṭho pana hoti dandhapañño cāti.
『而在业现观时，无贪无嗔无愚痴强盛者，而三毒微弱者，如奴隶般无染污，见其神变亦如此冷静，虽恶劣却跛且慧黠。』
‘Yassa pana kammāyūhanakkhaṇe alobhādosamohā balavanto honti itare mandā, so purimanayeneva aluddho ceva hoti, sukhasīlako ca, dandho pana hoti.
『且于业现观时，无贪无嗔无愚痴强盛者，而余染微弱，如奴隶般未被迷惑，且为快乐清净，少懒惰者。』
‘Tathā yassa kammāyūhanakkhaṇe alobhadosāmohā balavanto honti itare mandā, so purimanayeneva aluddho ceva hoti paññavā ca, duṭṭho ca pana hoti kodhano.
『如是者，于业习气显现之际，贪嗔痴之力强盛，而他则迟钝者，此人在贪欲力之魔网中既被缠绕，且具慧解，然愤怒之心犹存。』
‘Yassa pana kammāyūhanakkhaṇe tayopi alobhādayo balavanto honti lobhādayo mandā, so mahāsaṅgharakkhitatthero viya aluddho aduṭṭho paññavā ca hotī’ti.
『复次，于业习气显现之时，贪嗔痴之力亦强盛，而他之贪嗔痴则迟钝者，此人如同大僧护长老，虽缠绕于贪欲恶网，非恶劣、不愚痴，且具慧解。』
Aparampi imasmiṃ ṭhāne hetukittanaṃ nāma gahitaṃ. Tihetukakammañhi tihetukampi duhetukampi ahetukampi vipākaṃ deti. Duhetukakammaṃ tihetukavipākaṃ na deti, itaraṃ deti. Tihetukakammena paṭisandhi tihetukāpi hoti, duhetukāpi; ahetukā na hoti. Duhetukena duhetukāpi hoti ahetukāpi; tihetukā na hoti. Asaṅkhārikaṃ kusalaṃ asaṅkhārikampi sasaṅkhārikampi vipākaṃ deti. Sasaṅkhārikaṃ sasaṅkhārikampi asaṅkhārikampi vipākaṃ deti. Ārammaṇena vedanā parivattetabbā. Javanena tadārammaṇaṃ niyāmetabbaṃ.
此外，此处略述因缘论。所谓三因果，指有因业、因果业、无因果三者，均能生果报。无因业不生有因果报，却生他果。有因业则生有因与无因两者；无因业不生。有因果业生无因果业与无因业；有因无因不生。无造作之善业，虽无造作，亦生有造作之果。造作之业亦生无造作果。感官对象当变化；心所转对象当令随顺。
Idāni tassa tassa therassa vāde soḷasamaggādayo veditabbā. Paṭhamakāmāvacarakusalasadisena hi paṭhamamahāvipākacittena gahitapaṭisandhikassa gabbhāvāsato nikkhamitvā saṃvarāsaṃvare paṭṭhapetuṃ samatthabhāvaṃ upagatassa cakkhudvārasmiṃ ‘iṭṭhārammaṇe’ āpāthamāgate kiriyamanodhātuyā bhavaṅge anāvaṭṭiteyeva atikkamanaārammaṇānaṃ pamāṇaṃ natthi. Kasmā evaṃ hoti? Ārammaṇadubbalatāya. Ayaṃ tāva eko moghavāro.
今当揭示各尊师辩说之十六相。于第一，善修习入道，虽于大果心，出胎胚胎，离腹出胎时，已得制御力量，得进入眼门观相。以观所爱之境而，得进入相缘无因果律，逾越不生触缘范围。何以故？由于相缘力弱。此乃第一愚痴困惑。
Sace pana bhavaṅgaṃ āvaṭṭeti, kiriyamanodhātuyā bhavaṅge āvaṭṭite, voṭṭhabbanaṃ apāpetvāva antarā, cakkhuviññāṇe vā sampaṭicchane vā santīraṇe vā ṭhatvā nivattissatīti netaṃ ṭhānaṃ vijjati. Voṭṭhabbanavasena pana ṭhatvā ekaṃ vā dve vā cittāni pavattanti. Tato āsevanaṃ labhitvā javanaṭṭhāne ṭhatvā puna bhavaṅgaṃ otarati idampi ārammaṇadubbalatāya eva hoti. Ayaṃ pana vāro ‘diṭṭhaṃ viya me, sutaṃ viya me’tiādīni vadanakāle labbhati. Ayampi dutiyo moghavāro.
若业习气纡转，果意纡转，未得触境继续、眼识或触受、通达心得令还转者，则无所在。因纡转力，一处示现一至二心。如得随顺，立于心迎舍处，业习气复降。此亦由相缘力弱而发生。此乃第二愚痴困惑。
Aparassa kiriyamanodhātuyā bhavaṅge āvaṭṭite vīthicittāni uppajjanti, javanaṃ javati. Javanapariyosāne pana tadārammaṇassa vāro. Tasmiṃ anuppanneyeva bhavaṅgaṃ otarati. Tatrāyaṃ upamā – yathā hi nadiyā āvaraṇaṃ bandhitvā mahāmātikābhimukhe udake kate udakaṃ gantvā ubhosu tīresu kedāre pūretvā atirekaṃ kakkaṭakamaggādīhi palāyitvā puna nadiṃyeva otarati, evametaṃ daṭṭhabbaṃ. Ettha hi nadiyaṃ udakappavattanakālo viya bhavaṅgavīthippavattanakālo . Āvaraṇabandhanakālo viya kiriyamanodhātuyā bhavaṅgassa āvaṭṭanakālo. Mahāmātikāya udakappavattanakālo viya vīthicittappavatti. Ubhosu tīresu kedārapūraṇaṃ viya javanaṃ. Kakkaṭakamaggādīhi palāyitvā puna udakassa nadīotaraṇaṃ viya javanaṃ javitvā tadārammaṇe anuppanneyeva puna bhavaṅgotaraṇaṃ. Evaṃ bhavaṅgaṃ otaraṇacittānampi gaṇanapatho natthi. Idañcāpi ārammaṇadubbalatāya eva hoti. Ayaṃ tatiyo moghavāro.
进一步，果意纡转而业习气降时，生心门分散，生加速为疾的活动。疾得终则相缘力薄弱。此时业习气复降于未生所。以譬如河水被障碍束缚，至大雨时水流冲破障碍，溢满两岸水洼，逃避小路，再流回河中。此时河水流量如业习气变化。障碍甚时则果意纡转，河滩水流如心门分散之疾。水洼如加速。脱离小路疾速逃逸，如业习气越过门障。业习气降于无生处，无法逐心之计。此亦皆由相缘力薄弱而起。此乃第三愚痴困惑。
Sace pana balavārammaṇaṃ āpāthagataṃ hoti kiriyamanodhātuyā bhavaṅge āvaṭṭite cakkhuviññāṇādīni uppajjanti. Javanaṭṭhāne pana paṭhamakāmāvacarakusalacittaṃ javanaṃ hutvā chasattavāre javitvā tadārammaṇassa vāraṃ deti. Tadārammaṇaṃ patiṭṭhahamānaṃ taṃsadisameva mahāvipākacittaṃ patiṭṭhāti. Idaṃ dve nāmāni labhati – paṭisandhicittasadisattā ‘mūlabhavaṅga’nti ca, yaṃ javanena gahitaṃ ārammaṇaṃ tassa gahitattā ‘tadārammaṇa’nti ca. Imasmiṃ ṭhāne cakkhuviññāṇaṃ sampaṭicchanaṃ santīraṇaṃ tadārammaṇanti cattāri vipākacittāni gaṇanūpagāni honti.
若是强烈感知通达的力量入侵，由涌现的作用力缠绕，则眼识等感知诸法随之生起。在快速流动阶段，首先产生对客欲的喜好之心，这种心借由快速作用而被激发，在双七次的跳跃之间，给予那客欲所针对事物的波动。此时，确认存在该客欲的认知即为强烈果报心。由此产生两个名称：对现在事由转接认知相似者称为“根源入侵”，而那由快速作用所获、针对该对象并定位的认知称为“客欲”。此处，眼识的现起及承续被称为转接、渡过与客欲，是四种果报心中随数起至有的变化。
Yadā pana dutiyakusalacittaṃ javanaṃ hoti, tadā taṃsadisaṃ dutiyavipākacittameva tadārammaṇaṃ hutvā patiṭṭhāti. Idañca dve nāmāni labhati . Paṭisandhicittena asadisattā ‘āgantukabhavaṅga’nti ca purimanayeneva ‘tadārammaṇa’nti ca. Iminā saddhiṃ purimāni cattāri pañca honti.
当第二种善业心成为快速流动的因素时，彼时与之对应的第二种果报心即成为客欲，继而确立存在。同样产生两个名称：对转接认知不相似者称为“外来入侵”，而仅指同行之前者称为“客欲”。由此合称，共有之前四种及此者共五种心起。
Yadā pana tatiyakusalacittaṃ javanaṃ hoti, tadā taṃsadisaṃ tatiyavipākacittaṃ tadārammaṇaṃ hutvā patiṭṭhāti. Idampi vuttanayeneva ‘āgantukabhavaṅgaṃ’‘tadārammaṇa’nti ca dve nāmāni labhati. Iminā saddhiṃ purimāni pañca cha honti.
当第三种善业心成为快速流动时，对应的第三种果报心即成为客欲，并确立存在。依照所说，也被称为“外来入侵”及“客欲”，二名并行。由此数量累加，以前五种加上此种共六种心起。
Yadā pana catutthakusalacittaṃ javanaṃ hoti, tadā taṃsadisaṃ catutthavipākacittaṃ tadārammaṇaṃ hutvā patiṭṭhāti. Idampi vuttanayeneva ‘āgantukabhavaṅgaṃ’‘tadārammaṇa’nti ca dve nāmāni labhati. Iminā saddhiṃ purimāni cha satta honti.
当第四种善业心成为快速流动时，对应的第四种果报心即成为客欲，并确立存在。此亦同样被称为“外来入侵”与“客欲”，二名同时存在。累加之前六者，此时共有七种心起。
Yadā pana tasmiṃ dvāre ‘iṭṭhamajjhattārammaṇaṃ’ āpāthamāgacchati, tatrāpi vuttanayeneva tayo moghavārā labbhanti. Yasmā pana ārammaṇena vedanā parivattati tasmā tattha upekkhāsahagatasantīraṇaṃ. Catunnañca upekkhāsahagatamahākusalajavanānaṃ pariyosāne cattāri upekkhāsahagatamahāvipākacittāneva tadārammaṇabhāvena patiṭṭhahanti. Tānipi vuttanayeneva ‘āgantukabhavaṅgaṃ’‘tadārammaṇa’nti ca dve nāmāni labhanti. ‘Piṭṭhibhavaṅgānī’tipi vuccanti eva. Iti imāni pañca purimehi sattahi saddhiṃ dvādasa honti. Evaṃ cakkhudvāre dvādasa, sotadvārādīsu dvādasa dvādasāti, samasaṭṭhi honti. Evaṃ ekāya cetanāya kamme āyūhite samasaṭṭhi vipākacittāni uppajjanti. Aggahitaggahaṇena pana cakkhudvāre dvādasa, sotaghānajivhākāyaviññāṇāni cattārīti soḷasa honti.
当在此门中恶趣的“内外中间入侵”发生时，同样会产生三种无益果报心。由于感受因入侵而转变，则在此也产生内观平等心的渡过。这种乘载平等的善业快速心在结束时，有四种含平等之大果报心以客欲果报的形式确立。它们同样因而得名“外来入侵”和“客欲”，又称“饥饿入侵心”。至此，前五种果报心加上这七种，共有十二种。由此，眼门中十二心起，闻门、触门及意门亦是十二种，共计六十八心。以此单一意志造作，产生的果报心亦是六十八。由触知而触生的存在中，眼门十二，耳、鼻、舌、身、意门相关的感知合计为十六。
Imasmiṃ ṭhāne ambopamaṃ nāma gaṇhiṃsu – eko kira puriso phalitambarukkhamūle sasīsaṃ pārupitvā nipanno niddāyati. Athekaṃ ambapakkaṃ vaṇṭato muccitvā tassa kaṇṇasakkhaliṃ puñchamānaṃ viya ‘tha’nti bhūmiyaṃ pati. So tassa saddena pabujjhitvā ummīletvā olokesi. Tato hatthaṃ pasāretvā phalaṃ gahetvā madditvā upasiṅghitvā paribhuñji.
在此处，他们举了“佛陀手持果实品尝”这一比喻：一人就如树根上长有繁茂果实，抱着头低垂而睡。忽有一枝熟透的果实落下，轻拍着其耳，如同轻声呼唤“在这里”。此人因声音觉醒，睁眼环视，伸手取果，品尝后安坐享用。
Tattha, tassa purisassa ambarukkhamūle niddāyanakālo viya bhavaṅgasamaṅgikālo. Ambapakkassa vaṇṭato muccitvā kaṇṇasakkhaliṃ puñchamānassa patanakālo viya ārammaṇassa pasādaghaṭṭanakālo. Tena saddena pabuddhakālo viya kiriyamanodhātuyā bhavaṅgassa āvaṭṭitakālo. Ummīletvā olokitakālo viya cakkhuviññāṇassa dassanakiccasādhanakālo. Hatthaṃ pasāretvā gahitakālo viya vipākamanodhātuyā ārammaṇassa sampaṭicchitakālo. Gahetvā madditakālo viya vipākamanoviññāṇadhātuyā ārammaṇassa santīraṇakālo. Upasiṅghitakālo viya kiriyamanoviññāṇadhātuyā ārammaṇassa vavatthāpitakālo . Paribhuttakālo viya javanassa ārammaṇarasaṃ anubhavitakālo. Ayaṃ upamā kiṃ dīpeti? Ārammaṇassa pasādaghaṭṭanameva kiccaṃ. Tena pasāde ghaṭṭite kiriyamanodhātuyā bhavaṅgāvaṭṭanameva, cakkhuviññāṇassa dassanamattakameva, vipākamanodhātuyā ārammaṇasampaṭicchanamattakameva, vipākamanoviññāṇadhātuyā ārammaṇasantīraṇamattakameva, kiriyamanoviññāṇadhātuyā ārammaṇavavatthāpanamattakameva kiccaṃ. Ekantena pana ārammaṇarasaṃ javanameva anubhavatīti dīpeti.
彼处，此人于林树根处入眠时段，如同生法相续之时。于树叶茂密处枝条横伸，恰似眼识落下折断之际。由是声音如觉醒之时，行法热势促使生法回转之时。张目观看时，如眼识显现教观之功用时。手伸取时，似果报热势引导枝叶收合之时。执持摇动时，如非眼识界果报引导枝叶平复之时。贴近观察时，似行识界果报支撑枝叶之时。磨损受者，如行进中感受枝叶之味时。此譬喻说明什么？唯以枝叶横伸折断为业。由枝叶折断时，行识热势之生法回转；眼识仅为观察之量；果报热势引导枝叶收合之度；果报非眼识界为枝叶平复之量；行识界热势为枝叶支撑之量，皆为业。唯独枝叶味受为行进中之感受，谓此譬喻。
Ettha ca ‘tvaṃ bhavaṅgaṃ nāma hohi, tvaṃ āvajjanaṃ nāma, tvaṃ dassanaṃ nāma, tvaṃ sampaṭicchanaṃ nāma, tvaṃ santīraṇaṃ nāma, tvaṃ voṭṭhabbanaṃ nāma, tvaṃ javanaṃ nāma, hohī’ti koci kattā vā kāretā vā natthi.
此中所谓“你是生法”、“你是招引”、“你是观察”、“你是收合”、“你是平复”、“你是支撑”、“你是运动”，无论何人无何施者，并不存在。
Imasmiṃ pana ṭhāne pañcavidhaṃ niyāmaṃ nāma gaṇhiṃsu – bījaniyāmaṃ utuniyāmaṃ kammaniyāmaṃ dhammaniyāmaṃ cittaniyāmanti. Tattha kulatthagacchassa uttaraggabhāvo, dakkhiṇavalliyā dakkhiṇato rukkhapariharaṇaṃ, sūriyāvaṭṭapupphānaṃ sūriyābhimukhabhāvo, māluvalatāya rukkhābhimukhagamanameva, nāḷikerassa matthake chiddasabbhāvoti tesaṃ tesaṃ bījānaṃ taṃtaṃsadisaphaladānaṃ bījaniyāmo nāma. Tasmiṃ tasmiṃ samaye tesaṃ tesaṃ rukkhānaṃ ekappahāreneva pupphaphalapallavaggahaṇaṃ utuniyāmo nāma. Tihetukakammaṃ tihetukaduhetukāhetukavipākaṃ deti. Duhetukakammaṃ duhetukāhetukavipākaṃ deti, tihetukaṃ na detīti, evaṃ tassa tassa kammassa taṃtaṃsadisavipākadānameva kammaniyāmo nāma.
此处所说有五种法则，称为种子法则、季节法则、业法则、法则、心法则。举例来说，树木生长方向、南瓜藤朝南攀援、太阳绕行、藤蔓向树靠拢、椰子顶部开裂出声，此类种子产生相应果实法则即种子法则。每季按时采摘花果蔬菜，此为季节法则。三因缘果报关系分别称为三因果业，即业法则。又依业所感果报，称业法则。
Aparopi kammasarikkhakavipākavaseneva kammaniyāmo hoti. Tassa dīpanatthamidaṃ vatthuṃ kathenti – sammāsambuddhakāle sāvatthiyā dvāragāmo jhāyi . Tato pajjalitaṃ tiṇakaraḷaṃ uṭṭhahitvā ākāsena gacchato kākassa gīvāya paṭimuñci. So viravanto bhūmiyaṃ patitvā kālamakāsi. Mahāsamuddepi ekā nāvā niccalā aṭṭhāsi. Heṭṭhā kenaci niruddhabhāvaṃ apassantā kāḷakaṇṇisalākaṃ vicāresuṃ. Sā nāvikasseva upāsikāya hatthe pati. Tato ekissā kāraṇā mā sabbe nassantu, udake naṃ khipāmāti āhaṃsu. Nāviko ‘na sakkhissāmi etaṃ udake uppilavamānaṃ passitu’nti vālikāghaṭaṃ gīvāyaṃ bandhāpetvā khipāpesi. Taṅkhaṇaññeva nāvā khittasaro viya pakkhandi. Eko bhikkhu leṇe vasati. Mahantaṃ pabbatakūṭaṃ patitvā dvāraṃ pidahi. Taṃ sattame divase sayameva apagataṃ. Sammāsambuddhassa jetavane nisīditvā dhammaṃ kathentassa imāni tīṇi vatthūni ekappahāreneva ārocesuṃ. Satthā ‘na etaṃ aññehi kataṃ, tehi katakammameva ta’nti atītaṃ āharitvā dassento āha –
又有业果调查法则。用此说法举例：正觉世尊时代，沙瓦提城门外有位修行者。时他若干草堆着火，火星飞起，有乌鸦觅食受伤折翅，坠地死亡。大海中停泊一船，目睹此事商议勿使船受火烧。船夫说：“不可挣扎，不可见火起。”绑紧竹筏急速驶避，船如放入水底般滑行。其间有一比库隐居山洞，封闭洞门，第七天才出门，正应佛陀在祇树给孤独园说法时，故事尽述一次。佛陀言：“此非他人所为，唯是各自业作所致。”说过往事。
Kāko purimattabhāve manusso hutvā ekaṃ duṭṭhagoṇaṃ dametuṃ asakkonto gīvāya palālaveṇiṃ bandhitvā aggiṃ adāsi. Goṇo teneva mato. Idāni taṃ kammaṃ etassa ākāsena gacchatopi na muccituṃ adāsi. Sāpi itthī purimattabhāve ekā itthīyeva. Eko kukkuro tāya paricito hutvā araññaṃ gacchantiyā saddhiṃ gacchati, saddhimevāgacchati. Manussā ‘nikkhanto idāni amhākaṃ sunakhaluddako’ti uppaṇḍenti. Sā tena aṭṭīyamānā kukkuraṃ nivāretuṃ asakkontī vālikāghaṭaṃ gīvāya bandhitvā udake khipi. Taṃ kammaṃ tassā samuddamajjhe muccituṃ nādāsi. Sopi bhikkhu purimattabhāve gopālako hutvā bilaṃ paviṭṭhāya godhāya sākhābhaṅgamuṭṭhiyā dvāraṃ thakesi. Tato sattame divase sayaṃ āgantvā vivari. Godhā kampamānā nikkhami. Karuṇāya taṃ na māresi. Taṃ kammaṃ tassa pabbatantaraṃ pavisitvā nisinnassa muccituṃ nādāsīti. Imāni tīṇi vatthūni samodhānetvā imaṃ gāthamāha –
乌鸦本为恶性人，不过折翅不能降伏恶道，绑绳以火烧之，因果紧随。曾有女子亦是，害狗同行丛林。众人呼：“今是吾村泥水之源。”女子为阻止狗，绑之水中淹杀，因果随之果报。又有比库曾是牧童，居山洞以树枝封门，第七日出入。狗怒吠，生怜悯未杀。因果显现，入山居如初生，业果无法振解。三种事例示业法则围绕生灭循环。集众因缘成三法谶章，佛言：“无论于空中水中，果报皆现。”
‘‘Na antalikkhe na samuddamajjhe,
‘既不在空中，也不在海中，’
Na pabbatānaṃ vivaraṃ pavissa;
不进入山林中的隐蔽处；
Na vijjate so jagatippadeso,
世间无此立足之地，
Yatthaṭṭhito mucceyya pāpakammā’’ti. (dha. pa. 127);
立于其处能断除恶业。」（《法句经·巴利》127章）
Ayampi kammaniyāmoyeva nāma. Aññānipi evarūpāni vatthūni kathetabbāni.
这些也是业律，其他类似事项亦应如是说。
Bodhisattānaṃ pana paṭisandhiggahaṇe, mātukucchito nikkhamane, abhisambodhiyaṃ tathāgatassa dhammacakkappavattane, āyusaṅkhārassa ossajjane, parinibbāne ca dasasahassacakkavāḷakampanaṃ dhammaniyāmo nāma.
菩萨的再生、依止母腹的出离、如来正觉时转法轮、寿命业的舍弃，以及般涅槃时十万世界震动，都是法则之名。
Ārammaṇena pana pasāde ghaṭṭite ‘tvaṃ āvajjanaṃ nāma hohi…pe… tvaṃ javanaṃ nāma hohī’ti koci kattā vā kāretā vā natthi, attano attano pana dhammatāya eva ārammaṇena pasādassa ghaṭṭitakālato paṭṭhāya kiriyamanodhātucittaṃ bhavaṅgaṃ āvaṭṭeti, cakkhuviññāṇaṃ dassanakiccaṃ sādheti, vipākamanodhātu sampaṭicchanakiccaṃ sādheti, vipākamanoviññāṇadhātu santīraṇakiccaṃ sādheti, kiriyamanoviññāṇadhātu voṭṭhabbanakiccaṃ sādheti, javanaṃ ārammaṇarasaṃ anubhavatīti ayaṃ cittaniyāmo nāma. Ayaṃ idha adhippeto.
至于根源上的生起，如用器物打击，非有人为所能作或令作，自身依其法则在根源上生起，基伏意根循环绵延，眼识成就观见任务，果报中的元素完成断除任务，非识元素完成胜过任务，现行中的非识元素完成退伏任务，生起时体会根源之味，此谓心的法则。此为此处所说的统摄。
Sasaṅkhārikatihetukakusalenāpi upekkhāsahagatehi asaṅkhārikasasaṅkhārikakusalacittehipi kamme āyūhite taṃsadisavipākacittehi ādinnāya paṭisandhiyā eseva nayo. Upekkhāsahagatadvaye pana paṭhamaṃ ‘iṭṭhamajjhattārammaṇavasena’ pavattiṃ dassetvā pacchā ‘iṭṭhārammaṇavasena’ dassetabbā.
即便是由有造作动因而成的不善业，但如果带有无记即不执著的平等心，或者以无造作而有造作的善心，业及其相应的果报，诸心果报连续连结起来，就是这样的法则。含无记平等心的两个过程，首先显示为“如意中道所缘”，之后应显示为“如意所缘”。
Evampi ekekasmiṃ dvāre dvādasa dvādasa hutvā samasaṭṭhi honti. Aggahitaggahaṇena soḷasa vipākacittāni uppajjanti.
如此，各一处门道中，分别有十二乘十二，总计六十四。经过彼此的连接组合，能产生十六种果报心。
Imasmiṃ ṭhāne pañcaucchunāḷiyantopamaṃ nāma gaṇhiṃsu. Ucchupīḷanasamaye kira ekasmā gāmā ekādasa yantavāhā nikkhamitvā ekaṃ ucchuvāṭaṃ disvā tassa paripakkabhāvaṃ ñatvā ucchusāmikaṃ upasaṅkamitvā ‘yantavāhā maya’nti ārocesuṃ. So ‘ahaṃ tumheyeva pariyesāmī’ti ucchusālaṃ te gahetvā agamāsi. Te tattha nāḷiyantaṃ sajjetvā ‘mayaṃ ekādasa janā, aparampi ekaṃ laddhuṃ vaṭṭati, vetanena gaṇhathā’ti āhaṃsu. Ucchusāmiko ‘ahameva sahāyo bhavissāmī’ti ucchūnaṃ sālaṃ pūrāpetvā tesaṃ sahāyo ahosi. Te attano attano kiccāni katvā, phāṇitapācakena ucchurase pakke, guḷabandhakena baddhe, ucchusāmikena tulayitvā bhāgesu dinnesu, attano attano bhāgaṃ ādāya ucchusālaṃ sāmikassa paṭicchāpetvā, eteneva upāyena aparāsupi catūsu sālāsu kammaṃ katvā pakkamiṃsu.
在此地方，聚集了一个称为五竹棚的群体。竹棚收割的时候，据说某村有十一辆车队出发，见到一条竹路，知道竹子够熟了，就近到竹主处，称“车队是我们”，竹主接受了竹棚。他们铺设竹棚，说“我们是十一人，另有一人做饭，我们以酬劳交换”，竹主说“我正好是你们的助手”，竹主将竹棚盖满后，就成了他们的助手。于是众人各自做工，手持镰刀在竹道路边收割，用绳子绑好，竹主用杆子挑起分装，交给竹主，依此方法其余四棚完成工作后离开。
Tattha pañca yantasālā viya pañca pasādā daṭṭhabbā. Pañca ucchuvāṭā viya pañca ārammaṇāni. Ekādasa vicaraṇakayantavāhā viya ekādasa vipākacittāni. Pañca ucchusālāsāmino viya pañcaviññāṇāni. Paṭhamakasālāyaṃ sāmikena saddhiṃ dvādasannaṃ janānaṃ ekatova hutvā katakammānaṃ bhāgaggahaṇakālo viya ekādasannaṃ vipākacittānaṃ cakkhuviññāṇena saddhiṃ ekato hutvā cakkhudvāre rūpārammaṇe sakasakakiccakaraṇakālo. Sālāsāmikassa sālāya sampaṭicchanakālo viya cakkhuviññāṇassa dvārasaṅkantiakaraṇaṃ. Dutiya tatiya catuttha pañcamasālāya dvādasannaṃ ekato hutvā katakammānaṃ bhāgaggahaṇakālo viya ekādasannaṃ vipākacittānaṃ kāyaviññāṇena saddhiṃ ekato hutvā kāyadvāre phoṭṭhabbārammaṇe sakasakakiccakaraṇakālo. Sālāsāmikassa sālāya sampaṭicchanakālo viya kāyaviññāṇassa dvārasaṅkantiakaraṇaṃ veditabbaṃ. Ettāvatā tihetukakammena paṭisandhi tihetukā hotīti vāro kathito. Yā pana tena duhetukapaṭisandhi hoti, sā paṭicchannāva hutvā gatā.
那里应看到像五车棚一样的五大屋廊，像五竹路一样的五出入处，像十一辆车队一样的十一果报心，像五竹棚的主人一样的五种识。第一车棚中，竹主与十二人合一，在分配作业时间，十一种果报心与眼识合一，于眼门处视色所缘，彼此相应作业。与竹主交涉棚屋时，眼识构成门的障碍。第二、三、四、五棚同样，十二人合一分配作业时间，十一种果报心与身识合一，于身门视触所缘，彼此相应作业。与竹主交涉棚屋时，身识构成门的障碍，应当注意。至此由于三因由缘的业果连结，称为果因相续。遇有因果中断者，则断绝了。
Idāni duhetukakammena duhetukā paṭisandhi hotīti vāro kathetabbo. Duhetukena hi somanassasahagataasaṅkhārikacittena kamme āyūhite taṃsadiseneva duhetukavipākacittena gahitapaṭisandhikassa vuttanayeneva cakkhudvāre ‘iṭṭhārammaṇe’ āpāthamāgate tayo moghavārā. Duhetukasomanassasahagataasaṅkhārikajavanāvasāne taṃsadisameva mūlabhavaṅgasaṅkhātaṃ tadārammaṇaṃ. Sasaṅkhārikajavanāvasāne taṃsadisameva āgantukabhavaṅgasaṅkhātaṃ tadārammaṇaṃ. ‘Iṭṭhamajjhattārammaṇe’ dvinnaṃ upekkhāsahagatajavanānaṃ avasāne tādisāneva dve tadārammaṇāni uppajjanti. Idha ekekasmiṃ dvāre aṭṭha aṭṭha katvā samacattālīsa cittāni. Aggahitaggahaṇena pana cakkhudvāre aṭṭha, sotaghānajivhākāyaviññāṇāni cattārīti dvādasa honti. Evaṃ ekāya cetanāya kamme āyūhite dvādasa vipākacittāni uppajjanti. Ambopamapañcaniyāmakathā pākatikā eva. Duhetukasesacittattayasadisavipākena gahitapaṭisandhikepi eseva nayo. Yantavāhopamāya panettha satta yantavāhā. Tehi tattha yante nāma sajjite sālāsāmikaṃ aṭṭhamaṃ katvā vuttanayānusārena yojanā veditabbā. Ettāvatā duhetukakammena duhetukapaṭisandhi hotīti vāro kathito.
现在应说因业带有因缘而接续果报之事。因业是指欢喜无记伴随有造作业，受者的果报心相应接续；眼门见至“如意所缘”，出现三种无用路线。因乐无记伴随行为终止而得对应现象，基原的内涵即彼时所缘。无造作行为终止相对应的是外来的起缘所缘。于“如意中道所缘”，无记伴随行为终止时产生两种现象。此处每一门有八八分之四十八心。经过互相结合，眼门有八，耳根、鼻根、舌根、身根的识共有四，合计十二。以一意专注之业果受者，产生十二果报心。此为水比喻“五种调控”即解。因业相应的果报，在果报受者中也是如此。仓库车的比喻为七辆车队。以车为集结点，竹棚主人取八，按传说可知距离。至此，应说因业接续果报。
Idāni ahetukapaṭisandhikathā hoti – catunnañhi duhetukakusalacittānaṃ aññatarena kamme āyūhite kusalavipākaupekkhāsahagatāhetukamanoviññāṇadhātucittena gahitapaṭisandhikassa paṭisandhi kammasadisāti na vattabbā. Kammañhi duhetukaṃ paṭisandhi ahetukā. Tassa vuḍḍhippattassa cakkhudvāre ‘iṭṭhamajjhattārammaṇe’ āpāthamāgate purimanayeneva tayo moghavārā veditabbā. Catunnaṃ pana duhetukakusalacittānaṃ aññatarajavanassa pariyosāne ahetukacittaṃ tadārammaṇabhāvena patiṭṭhāti. Taṃ ‘mūlabhavaṅgaṃ’‘tadārammaṇa’nti dve nāmāni labhati. Evamettha cakkhuviññāṇaṃ sampaṭicchanaṃ upekkhāsahagatasantīraṇaṃ tadārammaṇampi upekkhāsahagatamevāti tesu ekaṃ gahetvā gaṇanūpagāni tīṇeva honti.
现在讲无因缘接续之事。四种因业善心中，某些业果受由无记伴随根识心所接续，称为有因接续；反之，则无因业接续。眼门见“如意中道所缘”，出现三种无用路线。四种因业善心中，某种行为终止时立于现象，称为“根内涵”与“时所缘”两名。此时眼识的接收，乃由无记伴随道理渡过，时所缘亦为无记。若取其中一，作计数则有三。
‘Iṭṭhārammaṇe’ pana santīraṇampi tadārammaṇampi somanassasahagatameva. Tesu ekaṃ gahetvā purimāni tīṇi cattāri honti. Evaṃ pañcasu dvāresu cattāri cattāri katvā ekāya cetanāya kamme āyūhite vīsati vipākacittāni uppajjantīti veditabbāni. Aggahitaggahaṇena pana cakkhudvāre cattāri sotaghānajivhākāyaviññāṇāni cattārīti aṭṭha honti. Idaṃ ‘ahetukaṭṭhakaṃ’ nāma. Idaṃ manussalokena gahitaṃ.
所谓『所依之境』，当时既是防护（避害），又是引发（缘起）之所依，且仅包含随喜之心的安乐心。依此取一者，过去有三或四。由此，在五门中各取四各，共同以一意而行，能生成二十个果报心，此应当认知。再以聚摄聚摄法，于眼门有四：声门、鼻门、舌门、身门、意识门各四，合计八。此称为『无因聚集法』。此在世间人间所摄取。
Catūsu pana apāyesu pavatte labbhati. Yadā hi mahāmoggallānatthero niraye padumaṃ māpetvā padumakaṇṇikāya nisinno nerayikānaṃ dhammakathaṃ kathesi, tadā tesaṃ theraṃ passantānaṃ kusalavipākaṃ cakkhuviññāṇaṃ uppajjati. Saddaṃ suṇantānaṃ sotaviññāṇaṃ, candanavane divāvihāraṃ nisīditvā gatassa cīvaragandhaghāyanakāle ghānaviññāṇaṃ, nirayaggiṃ nibbāpetuṃ devaṃ vassāpetvā pānīyadānakāle jivhāviññāṇaṃ, mandamandavātasamuṭṭhāpanakāle kāyaviññāṇanti evaṃ cakkhuviññāṇādīni pañca , ekaṃ sampaṭicchanaṃ, dve santīraṇānīti ahetukaṭṭhakaṃ labbhati . Nāgasupaṇṇavemānikapetānampi akusalena paṭisandhi hoti. Pavatte kusalaṃ vipaccati. Tathā cakkavattino maṅgalahatthiassādīnaṃ. Ayaṃ tāva ‘iṭṭhaiṭṭhamajjhattārammaṇesu’ kusalajavanavasena kathāmaggo.
于四无益门亦然获得。譬如大摩嘎剌那长老，于地狱中使莲池地狱清净后，莲池女鬼坐讲地狱法时，彼长老因观众僧众产生善果报之眼识。闻声诸耳产生之声识，日中坐于檀香林之中，闻往行人袈裟香气时生臭识，因奉侍诸天令除涝渍饮水之时，生舌识，缓缓风起时生身识，如是五种眼识等，一者为觉察，两者为防护，此为无因聚集义。龙天、羽人、鬼神等也有不善之续转，故善因起恶果，如同世尊时代以善因生王象等，此即关于『所依、所依之间』善果报因及其现起之法。
‘Iṭṭhārammaṇe’ pana catūsu somanassasahagatākusalacittesu javitesu kusalavipākaṃ somanassasahagatāhetukacittaṃ tadārammaṇaṃ hoti. ‘Iṭṭhamajjhattārammaṇe’ catūsu upekkhāsahagatalobhasampayuttesu javitesu kusalavipākaṃ upekkhāsahagatāhetukacittaṃ tadārammaṇaṃ hoti. Yaṃ pana ‘javanena tadārammaṇaṃ niyametabba’nti vuttaṃ taṃ kusalaṃ sandhāya vuttanti veditabbaṃ. Domanassasahagatajavanānantaraṃ tadārammaṇaṃ uppajjamānaṃ kiṃ uppajjatīti? Akusalavipākāhetukamanoviññāṇadhātucittaṃ uppajjati.
所谓『所依之境』中，在四种随喜的有漏心境中净起善果报，所依乃为随喜因心。『所依之间之境』则在四种捨相伴随之贪心无热心净起善果报，所依乃为捨心因心。有云『随喜因律定所依』者，即依善法而说，应当了解是关于善法因果理法。若随喜过后生起所依，则生何？则生无明不善果报因识，于心所一境起。
Idaṃ pana javanaṃ kusalatthāya vā akusalatthāya vā ko niyāmetīti? Āvajjanañceva voṭṭhabbanañca. Āvajjanena hi yoniso āvaṭṭite voṭṭhabbanena yoniso vavatthāpite javanaṃ akusalaṃ bhavissatīti aṭṭhānametaṃ. Āvajjanena ayoniso āvaṭṭite voṭṭhabbanena ayoniso vavatthāpite javanaṃ kusalaṃ bhavissatītipi aṭṭhānametaṃ. Ubhayena pana yoniso āvaṭṭite vavatthāpite ca javanaṃ kusalaṃ hoti, ayoniso akusalanti veditabbaṃ.
此种随喜进退为善或不善，谁为调护者？谓之造作及除去造作。因理智调护造作，因调护起造作时，造作为不善。因理智调护造作且理智调护所摄时，则造作为善。此中有因理智而起造作善，有因非理智而起造作不善，当明辨以理智为善，非理智为不善。
‘Iṭṭhārammaṇe’ pana kaṅkhato uddhatassa ca tadārammaṇaṃ kiṃ hotīti? Iṭṭhārammaṇasmiṃ kaṅkhatu vā mā vā, uddhato vā hotu mā vā, kusalavipākāhetukasomanassacittameva tadārammaṇaṃ hoti, ‘iṭṭhamajjhattārammaṇe’ ‘kusalavipākāhetukaupekkhāsahagata’nti, ayaṃ panettha saṅkhepato atthadīpano mahādhammarakkhitattheravādo nāma. Somanassasahagatasmiñhi javane javite pañca tadārammaṇāni gavesitabbānīti. Upekkhāsahagatasmiṃ javane javite cha gavesitabbānīti.
问『所依之境』中，疑惑或起心狂躁时所依何为？在所依中，无论疑惑起或不起，狂躁起或不起，皆为随喜善果报因心所依。于所依之中，即为随喜伴行与捨心伴行善因，简言之，系承护大法者即名为正理论。应于随喜伴行中，搜寻五种所依；于捨心伴行中，搜寻六种所依。
Atha yadā somanassasahagatapaṭisandhikassa pavatte jhānaṃ nibbattetvā pamādena parihīnajjhānassa ‘paṇītadhammo me naṭṭho’ti paccavekkhato vippaṭisāravasena domanassaṃ uppajjati, tadā kiṃ uppajjati? ‘Somanassānantarañhi domanassaṃ domanassānantarañca somanassaṃ’ paṭṭhāne paṭisiddhaṃ. Mahaggatadhammaṃ ārabbha javane javite tadārammaṇampi tattheva paṭisiddhanti? Kusalavipākā vā akusalavipākā vā upekkhāsahagatāhetukamanoviññāṇadhātu uppajjati , kimassā āvajjananti? ‘Bhavaṅgāvajjanānaṃ viya natthassā āvajjanakicca’nti. ‘Etāni tāva attano ninnattā ca ciṇṇattā ca samudācārattā ca uppajjantu, ayaṃ kathaṃ uppajjatī’ti? ‘Yathā nirodhassa anantarapaccayaṃ nevasaññānāsaññāyatanaṃ, nirodhā vuṭṭhahantassa phalasamāpatticittaṃ, ariyamaggacittaṃ, maggānantarāni phalacittāni, evaṃ asantepi āvajjane, ninnaciṇṇasamudācārabhāvena uppajjati. Vinā hi āvajjanena cittaṃ uppajjati, ārammaṇena pana vinā nuppajjatī’ti. ‘Atha kimassārammaṇa’nti? ‘Rūpādīsu parittadhammesu aññataraṃ. Etesu hi yadeva tasmiṃ samaye āpāthamāgataṃ hoti, taṃ ārabbha etaṃ cittaṃ uppajjatī’ti veditabbaṃ.
次，当随喜因续转未灭时，若专心入禅而失误，心忘失禅，回顾知『清净法未失』，随之生忧愁，此时生何？确认为『随喜后生忧愁，忧愁后生随喜』与此相应。虽理上随喜因续转未灭，却于现场真理证实。无论善因果或不善因果，起无明之因心识，此何为造作？谓为造作灭尽心如来后继。此造作起当如灭尽心连续无断，似无明续转一般。有云：此造作自我之倒转、破灭与渐生，如何能起？答曰如无余涅槃后继心，圣道、圣果相续心，及果后继圣果之心，虽消亡而因造作归因，仍相应起。无造作即无心，若无所依境则无生。问何为所依？答曰诸色等各别对治法。若于此时处有碍，则由此境起心。
Idāni sabbesampi etesaṃ cittānaṃ pākaṭabhāvatthaṃ ayaṃ pakiṇṇakanayo vutto –
现在，对此众心公开显现的本质，作了这样说明：此谓散乱之心。
Suttaṃ dovāriko ca, gāmillo ambo koliyakena ca;
经文谓之如门扇、村庄、水、部族之类。
Jaccandho pīṭhasappī ca, visayaggāho ca upanissayamatthasoti.
指日、月、床、被以及对境取着者，称为依赖之意。
Tattha ‘sutta’nti, eko panthamakkaṭako pañcasu disāsu suttaṃ pasāretvā jālaṃ katvā majjhe nipajjati. Paṭhamadisāya pasāritasutte pāṇakena vā paṭaṅgena vā makkhikāya vā pahaṭe nipannaṭṭhānato calitvā nikkhamitvā suttānusārena gantvā tassa yūsaṃ pivitvā punaāgantvā tattheva nipajjati. Dutiyadisādīsu pahaṭakālepi evameva karoti.
其所称『经』者，如同一条线上五方展开的网，中间下陷。如是，第一方展布的经，隔某地点，以手杖、箭或飞虫离地，走出远处，饮稻饭后又回到此处继续下陷。第二方及他方，于休息时亦如是。
Tattha pañcasu disāsu pasāritasuttaṃ viya pañcapasādā. Majjhe nipannamakkaṭako viya cittaṃ. Pāṇakādīhi suttaghaṭṭanakālo viya ārammaṇena pasādassa ghaṭṭitakālo. Majjhe nipannamakkaṭakassa calanaṃ viya pasādaghaṭṭanakaṃ ārammaṇaṃ gahetvā kiriyamanodhātuyā bhavaṅgassa āvaṭṭitakālo. Suttānusārena gamanakālo viya vīthicittappavatti. Sīse vijjhitvā yūsapivanaṃ viya javanassa ārammaṇe javitakālo. Punaāgantvā majjhe nipajjanaṃ viya cittassa hadayavatthumeva nissāya pavattanaṃ.
此如五方展开之经，如五座台。中间下陷如蜘蛛网。以手杖等拍打经布为起始，台下被拍为敲击起始。中心下陷网部之动，摄取击台起始而行，是如心流轮回之时。顺经往返行走，意念如路。头部盘旋如饮稻饭转动起始。复至中心下陷，如心依止于心窗之所而转动。
Idaṃ opammaṃ kiṃ dīpeti? Ārammaṇena pasāde ghaṭṭite pasādavatthukacittato hadayarūpavatthukacittaṃ paṭhamataraṃ uppajjatīti dīpeti. Ekekaṃ ārammaṇaṃ dvīsu dvīsu dvāresu āpāthamāgacchatītipi.
此喻示何义？是示由起始处之拍击，如同平台之敲打，由心所摄取之平台色相之心，而先生出第一层心。且每一起始分别于二二门口有外来侵入之意。
‘Dovāriko’ti , eko rājā sayanagato niddāyati. Tassa paricārako pāde parimajjanto nisīdi. Badhiradovāriko dvāre ṭhito. Tayo paṭihārā paṭipāṭiyā ṭhitā. Atheko paccantavāsī manusso paṇṇākāraṃ ādāya āgantvā dvāraṃ ākoṭesi. Badhiradovāriko saddaṃ na suṇāti. Pādaparimajjako saññaṃ adāsi. Tāya saññāya dvāraṃ vivaritvā passi. Paṭhamapaṭihāro paṇṇākāraṃ gahetvā dutiyassa adāsi, dutiyo tatiyassa, tatiyo rañño. Rājā paribhuñji.
所谓“哑门者”，是指一位国王独自卧于床上昏睡。其侍从在国王脚边席地而坐。哑门者站立于门口。三位护卫依次站立。时有一名外居人携带叶状物前来敲门。哑门者因聋不能闻声。脚边的侍从察觉到动静。基于此察觉，侍从打开门观看。第一位护卫接过叶状物递给第二位，第二位又递给第三位，第三位递给国王。国王接受这叶状物。
Tattha so rājā viya javanaṃ daṭṭhabbaṃ. Pādaparimajjako viya āvajjanaṃ. Badhiradovāriko viya cakkhuviññāṇaṃ. Tayo paṭihārā viya sampaṭicchanādīni tīṇi vīthicittāni. Paccantavāsino paṇṇākāraṃ ādāya āgantvā dvārākoṭanaṃ viya ārammaṇassa pasādaghaṭṭanaṃ. Pādaparimajjakena saññāya dinnakālo viya kiriyamanodhātuyā bhavaṅgassa āvaṭṭitakālo. Tena dinnasaññāya badhiradovārikassa dvāravivaraṇakālo viya cakkhuviññāṇassa ārammaṇe dassanakiccasādhanakālo. Paṭhamapaṭihārena paṇṇākārassa gahitakālo viya vipākamanodhātuyā ārammaṇassa sampaṭicchitakālo. Paṭhamena dutiyassa dinnakālo viya vipākamanoviññāṇadhātuyā ārammaṇassa santīraṇakālo. Dutiyena tatiyassa dinnakālo viya kiriyamanoviññāṇadhātuyā ārammaṇassa vavatthāpitakālo. Tatiyena rañño dinnakālo viya voṭṭhabbanena javanassa niyyāditakālo. Rañño paribhogakālo viya javanassa ārammaṇarasānubhavanakālo.
此处国王如同迅疾的光明，脚边侍从如同招呼者，哑门者如同眼识。这三位护卫宛如三条通路相互贯通。外居人带来叶状物好似入门敲击，成为启门之触。脚边侍从的察觉如同给定时间，正处于进行中的动作中，是意识流转的轮回之时。此察觉好似哑门开启之时，也是眼识显现之时，完成了观照的工作。第一护卫接过叶状物的时间，好似动作情绪达成的时刻，完成了触及。第一人传递给第二人时的时间，好似不觉识法成熟，完成守护。第二人传递给第三人时的时间，好似进行中不觉识法，完成安排。第三人传给国王时的时间，犹如迅疾光明消散的瞬间。国王享用之时，正是光明味感受之时。
Idaṃ opammaṃ kiṃ dīpeti? Ārammaṇassa pasādaghaṭṭamattanameva kiccaṃ, kiriyamanodhātuyā bhavaṅgāvaṭṭanamattameva, cakkhuviññāṇādīnaṃ dassanasampaṭicchanasantīraṇavavatthāpanamattāneva kiccāni. Ekantena pana javanameva ārammaṇarasaṃ anubhotīti dīpeti.
这比喻要说明什么？门口敲击叶状物似乎只是些许动作；进行中的动作模拟了意识流转的轮回；眼识等诸识的显现完成了观照、触及与守护的功能。整体之义，是唯有迅疾的光明（意识流转）真正能够体悟门口事物的味道。
‘Gāmillo’ti , sambahulā gāmadārakā antaravīthiyaṃ paṃsukīḷaṃ kīḷanti. Tatthekassa hatthe kahāpaṇo paṭihaññi. So ‘mayhaṃ hatthe paṭihataṃ, kiṃ nu kho eta’nti āha. Atheko ‘paṇḍaraṃ eta’nti āha. Aparo saha paṃsunā gāḷhaṃ gaṇhi. Añño ‘puthulaṃ caturassaṃ eta’nti āha. Aparo ‘kahāpaṇo eso’ti āha. Atha naṃ āharitvā mātu adāsi. Sā kamme upanesi.
所谓“农夫”，指多数村童在小巷中玩耍弄脏衣服。其中一人手中持着铜钱。有人说：“这是我们手中的铜钱，这是什么呢？”另一人说：“是白色的。”又一人与玩耍的孩子们抓紧硬币。又一人说：“这是四方的盒子。”还有人说：“这是铜钱。”然后将其拿回赠予母亲。母亲遂接受此物。
Tattha sambahulānaṃ dārakānaṃ antaravīthiyaṃ kīḷantānaṃ nisinnakālo viya bhavaṅgacittappavatti daṭṭhabbā. Kahāpaṇassa hatthe paṭihatakālo viya ārammaṇena pasādassa ghaṭṭitakālo. ‘Kiṃ nu kho eta’nti vuttakālo viya taṃ ārammaṇaṃ gahetvā kiriyamanodhātuyā bhavaṅgassa āvaṭṭitakālo. ‘Paṇḍaraṃ eta’nti vuttakālo viya cakkhuviññāṇena dassanakiccassa sādhitakālo. Saha paṃsunā gāḷhaṃ gahitakālo viya vipākamanodhātuyā ārammaṇassa sampaṭicchitakālo. ‘Puthulaṃ caturassaṃ eta’nti vuttakālo viya vipākamanoviññāṇadhātuyā ārammaṇassa santīraṇakālo. ‘Eso kahāpaṇo’ti vuttakālo viya kiriyamanoviññāṇadhātuyā ārammaṇassa vavatthāpitakālo. Mātarā kamme upanītakālo viya javanassa ārammaṇarasānubhavanaṃ veditabbaṃ.
此时，众多孩子在巷中玩耍时，意识流转的心念现起可见。手中持铜钱的时刻，似由对应的触缘产生的安住之境。有人问：“这是什么？”时，意识流转进入正在进行的动作，轮回的意识流转受此影响。说“白色”的时刻，是眼识完成观照任务的时机。与其他孩子抓牢时，是轮回意识流转完成触及的时间。说“四方的盒子”时，是不觉识完成守护时刻。说“这是铜钱”的时机，是进行中的不觉识完成安排的时刻。母亲接受铜钱时，是意识流转体验心境的时间，应观察此体验之过程。
Idaṃ opammaṃ kiṃ dīpeti? Kiriyamanodhātu adisvāva bhavaṅgaṃ āvaṭṭeti, vipākamanodhātu adisvāva sampaṭicchati, vipākamanoviññāṇadhātu adisvāva santīreti, kiriyamanoviññāṇadhātu adisvāva vavatthāpeti, javanaṃ adisvāva ārammaṇarasaṃ anubhoti. Ekantena pana cakkhuviññāṇameva dassanakiccaṃ sādhetīti dīpeti.
这比喻要说明什么？以动作识为首，意识流转不断轮回；以触缘识为首，完成观照；以不觉识为首，完成守护与安排；最终，意识流转不断体验门口事物的真味。简言之，唯有眼识才能完成观照任务，如实显现其义。
‘Ambo koliyakena cā’ti, idaṃ heṭṭhā vuttaṃ ambopamañca ucchusālāsāmikopamañca sandhāya vuttaṃ.
‘Ambo koliyakena cā’者，此语下文所述，乃比喻为水和高大的橡胶树的主人而说。
‘Jaccandho pīṭhasappī cā’ti, ubhopi kira te nagaradvāre sālāyaṃ nisīdiṃsu. Tattha pīṭhasappī āha – ‘bho andhaka, kasmā tvaṃ idha sussamāno vicarasi, asuko padeso subhikkho bahvannapāno, kiṃ tattha gantvā sukhena jīvituṃ na vaṭṭatī’ti? ‘Mayhaṃ tāva tayā ācikkhitaṃ, tuyhaṃ pana tattha gantvā sukhena jīvituṃ kiṃ na vaṭṭatī’ti? ‘Mayhaṃ gantuṃ pādā natthī’ti. ‘Mayhampi passituṃ cakkhūni natthī’ti. ‘Yadi evaṃ, tava pādā hontu, mama cakkhūnī’ti ubhopi ‘sādhū’ti sampaṭicchitvā jaccandho pīṭhasappiṃ khandhaṃ āropesi. So tassa khandhe nisīditvā vāmahatthenassa sīsaṃ parikkhipitvā dakkhiṇahatthena ‘imasmiṃ ṭhāne mūlaṃ āvaritvā ṭhitaṃ, imasmiṃ pāsāṇo, vāmaṃ muñca dakkhiṇaṃ gaṇha, dakkhiṇaṃ muñca vāmaṃ gaṇhā’ti maggaṃ niyametvā ācikkhati. Evaṃ jaccandhassa pādā pīṭhasappissa cakkhūnīti ubhopi sampayogena icchitaṭṭhānaṃ gantvā sukhena jīviṃsu.
‘Jaccandho pīṭhasappī cā’者，二者俱于城门处屋檐下同坐。彼时，跛足者语盲者曰：“噢，盲者，为何你在此安坐？他乡虽好、丰足，多有人饮食，为何你不往彼处安乐生活？”盲者答：“此事我已告汝，但你往彼处为何不能生活安乐？”跛者言：“我无脚往彼。”盲者言：“我无目见彼。”二人相视称善后，跛者扶盲者肩膀，使之坐于自己身上，置头于左臂，右臂掌依规行路法诀，说：“此处有根基石，立足于此，左手放下，右手握住，再换手，如此行进。”二者因此同心至所欲处，安乐生存。
Tattha jaccandho viya rūpakāyo, pīṭhasappī viya arūpakāyo. Pīṭhasappinā vinā jaccandhassa disaṃ gantuṃ gamanābhisaṅkhārassa anibbattitakālo viya rūpassa arūpena vinā ādānagahaṇacopanaṃ pāpetuṃ asamatthatā. Jaccandhena vinā pīṭhasappissa disaṃ gantuṃ gamanābhisaṅkhārassa appavattanaṃ viya pañcavokāre rūpaṃ, vinā arūpassa appavatti. Dvinnampi sampayogena icchitaṭṭhānaṃ gantvā sukhena jīvitakālo viya rūpārūpadhammānaṃ aññamaññayogena sabbakiccesu pavattisambhāvoti. Ayaṃ pañho pañcavokārabhavavasena kathito.
此中，盲者如有形体者，跛者如无形体者。无跛者则盲者于方位行走、谋划无以成功，状若因无形而无形色，实现采纳止息皆不能。无盲者则跛者于方位行走、谋划稍有所缺，五种外部障碍如有色界限，若无无色则无障碍。二者相依，方能至所欲止，安乐生存，是色无色诸法彼此结合，万事皆能成就。此即以五种外障障碍发生而成说之难题。
‘Visayaggāho’ cāti, cakkhu rūpavisayaṃ gaṇhāti. Sotādīni saddādivisaye.
‘Visayaggāho’者，是指眼根摄取色之境界。又如耳等摄受声等境界。
‘Upanissayamatthaso’ti, ‘upanissayato’ ca ‘atthato’ ca. Tattha asambhinnattā cakkhussa, āpāthagatattā rūpānaṃ, ālokasannissitaṃ, manasikārahetukaṃ catūhi paccayehi uppajjati cakkhuviññāṇaṃ, saddhiṃ sampayuttadhammehi. Tattha matassāpi cakkhu sambhinnaṃ hoti. Jīvato niruddhampi, pittena vā semhena vā ruhirena vā palibuddhampi, cakkhuviññāṇassa paccayo bhavituṃ asakkontaṃ ‘sambhinnaṃ’ nāma hoti. Sakkontaṃ asambhinnaṃ nāma. Sotādīsupi eseva nayo. Cakkhusmiṃ pana asambhinnepi bahiddhā rūpārammaṇe āpāthaṃ anāgacchante cakkhuviññāṇaṃ nuppajjati. Tasmiṃ pana āpāthaṃ āgacchantepi ālokasannissaye asati nuppajjati. Tasmiṃ santepi kiriyamanodhātuyā bhavaṅge anāvaṭṭite nuppajjati. Āvaṭṭiteyeva uppajjati. Evaṃ uppajjamānaṃ sampayuttadhammehi saddhiṃyeva uppajjati. Iti ime cattāro paccaye labhitvā uppajjati cakkhuviññāṇaṃ (ma. ni. 1.306 thokaṃ visadisaṃ).
‘Upanissayamatthaso’者，谓“因缘所依之义”。于此，因四缘和合而产生眼识，谓无法分断者，乃眼识于色因缘因缘成起。此是眼识生起之法理。且有不同观点如：活者断绝、痈毒、疮热浸染时，虽有眼根，眼识不能生起，名为结合；能生起名为不结合。耳等亦如是。眼中无结合时，虽有外境色未至，眼识不生。若境至而色缘不具，识亦不生。仅于色缘具足时，识随缘生。由色无色法互相结合，相应，故诸事皆能成就。此说出自大部尼柯耶篇。
Asambhinnattā sotassa, āpāthagatattā saddānaṃ, ākāsasannissitaṃ, manasikārahetukaṃ catūhi paccayehi uppajjati sotaviññāṇaṃ, saddhiṃ sampayuttadhammehi. Tattha ‘ākāsasannissita’nti ākāsasannissayaṃ laddhāva uppajjati, na vinā tena. Na hi pihitakaṇṇacchiddassa sotaviññāṇaṃ pavattati. Sesaṃ purimanayeneva veditabbaṃ. Yathā cettha evaṃ ito paresupi. Visesamattaṃ pana vakkhāma.
耳根缘与眼同理，不可分断者耳识因缘为声，缘于空间，因意、念共四缘而生耳识。名为缘于空间。若无此空缘，耳识不生。譬如已经截断鼓膜者，耳识不能转动。其余如彼此认知。此后有特别详述。
Asambhinnattā ghānassa, āpāthagatattā gandhānaṃ, vāyosannissitaṃ, manasikārahetukaṃ catūhi paccayehi uppajjati ghānaviññāṇaṃ , saddhiṃ sampayuttadhammehi. Tattha ‘vāyosannissita’nti ghānabilaṃ vāyumhi pavisanteyeva uppajjati, tasmiṃ asati nuppajjatīti attho.
嗅觉识因四种缘起而生，分别是：未融合性、外在物存在、依气而起、依意念之因。嗅觉识与其所依附的诸法相应而生。所谓“依气者”，是指嗅觉力量如风气渗透在其中时产生；若无此缘则不生。
Asambhinnattā jivhāya, āpāthagatattā rasānaṃ, āposannissitaṃ, manasikārahetukaṃ catūhi paccayehi uppajjati jivhāviññāṇaṃ, saddhiṃ sampayuttadhammehi. Tattha ‘āposannissita’nti jivhātemanaṃ āpaṃ laddhāva uppajjati, na vinā tena. Sukkhajivhānañhi sukkhakhādanīye jivhāya ṭhapitepi jivhāviññāṇaṃ nuppajjateva.
舌觉识因四种缘起而生，分别是：未融合性、外在物存在、依水而起、依意念之因。舌觉识与其所依附的诸法相应而生。所谓“依水者”，是指舌头里的水分得到滋养后产生，没有此水则不生。对于干燥的舌头，即使放置干粮也不会生舌觉识。
Asambhinnattā kāyassa, āpāthagatattā phoṭṭhabbānaṃ, pathavisannissitaṃ, manasikārahetukaṃ catūhi paccayehi uppajjati kāyaviññāṇaṃ, saddhiṃ sampayuttadhammehi. Tattha ‘pathavisannissita’nti kāyapasādapaccayaṃ pathavisannissayaṃ laddhāva uppajjati, na tena vinā. Kāyadvārasmiñhi bahiddhāmahābhūtārammaṇaṃ ajjhattikaṃ kāyapasādaṃ ghaṭṭetvā pasādapaccayesu mahābhūtesu paṭihaññati.
身觉识因四种缘起而生，分别是：未融合性、外在物存在、依地而起、依意念之因。身觉识与其所依附的诸法相应而生。所谓“依地者”，指获得身体顺畅条件后，依赖地缘而生；没有此则不生。身体门户之外的大元素界分别包容内部的身体顺畅条件，从而使身体感知诸大元素。
Asambhinnattā manassa, āpāthagatattā dhammānaṃ, vatthusannissitaṃ, manasikārahetukaṃ catūhi paccayehi uppajjati manoviññāṇaṃ, saddhiṃ sampayuttadhammehi. Tattha ‘mano’ti bhavaṅgacittaṃ. Taṃ niruddhampi, āvajjanacittassa paccayo bhavituṃ asamatthaṃ mandathāmagatameva pavattamānampi, sambhinnaṃ nāma hoti. Āvajjanassa pana paccayo bhavituṃ samatthaṃ asambhinnaṃ nāma. ‘Āpāthagatattā dhammāna’nti dhammārammaṇe āpāthagate. ‘Vatthusannissita’nti hadayavatthusannissayaṃ laddhāva uppajjati, na tena vinā. Ayampi pañho pañcavokārabhavaṃ sandhāya kathito. ‘Manasikārahetuka’nti kiriyamanoviññāṇadhātuyā bhavaṅge āvaṭṭiteyeva uppajjatīti attho. Ayaṃ tāva ‘upanissayamatthaso’ti ettha upanissayavaṇṇanā.
意觉识因四种缘起而生，分别是：未融合性、外在物存在、依境界而起、依意念之因。意觉识与其所依附的诸法相应而生。所谓“意”者即持续起伏的基底心。强制阻断此心不足以止息其缘起，因为即使衰微心起仍有融合性（未融合性反之则无此名）。较难阻止的为“不融合”。所谓“外在物存在”，意指受心所缘境界。得到心所缘心脏境界，意觉识乃生，无彼则不可生。此处为探讨五处生起问题而论述。所谓“意念之因”，指正在运作的意觉识根本因缘的发生。此即“依缘义”，此处缘义为“依缘缘起”之说明。
‘Atthato’ pana cakkhu dassanatthaṃ, sotaṃ savanatthaṃ, ghānaṃ ghāyanatthaṃ, jivhā sāyanatthā, kāyo phusanattho , mano vijānanattho. Tattha dassanaṃ attho assa. Tañhi tena nipphādetabbanti dassanatthaṃ. Sesesupi eseva nayo. Ettāvatā tipiṭakacūḷanāgattheravāde soḷasakamaggo niṭṭhito, saddhiṃ dvādasakamaggena ceva ahetukaṭṭhakena cāti.
从意义上说，眼识为见之缘起，耳识为闻之缘起，鼻识为嗅之缘起，舌识为尝之缘起，身体识为触之缘起，意识为知之缘起。此中“见”是识别的意义，由此而判定其为“见”。其他识亦然。至此，小部律藏和上师传承经文共计十六卷已终结，与十二卷经文及无因论著一起成就。
Idāni moravāpīvāsīmahādattattheravāde dvādasakamaggakathā hoti. Tattha sāketapañhaussadakittanahetukittanāni pākatikāneva. Ayaṃ pana thero asaṅkhārikasasaṅkhārikesu dosaṃ disvā ‘asaṅkhārikaṃ asaṅkhārikameva vipākaṃ deti, no sasaṅkhārikaṃ; sasaṅkhārikampi sasaṅkhārikameva no asaṅkhārika’nti āha. Javanena cesa cittaniyāmaṃ na katheti. Ārammaṇena pana vedanāniyāmaṃ katheti. Tenassa vipākuddhāre dvādasakamaggo nāma jāto. Dasakamaggopi, ahetukaṭṭhakampi ettheva paviṭṭhaṃ.
现在讨论馍喇吠婆毗吒摩哈达长老传承中的十二卷途径经。内有沙盖问答、病因说明等内容。该长老辨别无造作与有造作果报，断言“无造作果报必然是无造作，非有造作果报；有造作果报必然是有造作，非无造作”。不像巴利文中的思想约束，但论及境界感受规律。由此产生名为“十二卷途径经”的经文。十卷途径经及无因论著皆已包含于此。
Tatrāyaṃ nayo – somanassasahagatatihetukaasaṅkhārikacittena hi kamme āyūhite tādiseneva vipākacittena gahitapaṭisandhikassa vuḍḍhippattassa cakkhudvāre ‘iṭṭhārammaṇe’ āpāthagate heṭṭhā vuttanayeneva tayo moghavārā honti. Tassa kusalato cattāri somanassasahagatāni, akusalato cattāri, kiriyato pañcāti imesaṃ terasannaṃ cittānaṃ aññatarena javitapariyosāne tadārammaṇaṃ patiṭṭhahamānaṃ somanassasahagataasaṅkhārikatihetukacittampi duhetukacittampi patiṭṭhāti. Evamassa cakkhudvāre cakkhuviññāṇādīni tīṇi, tadārammaṇāni dveti, pañca gaṇanūpagacittāni honti.
在此，所谓结论是——由喜悦相伴生起的因缘行动心，因其具足如是因缘，亦由生起如此果报心，从而得以增长成熟；在眼识门中，所谓果相（或名缘起果相）出现，正如下文所说，有三种无益之流。由此善行有四种由喜悦相伴随的心，恶行有四种，行为末那心有五种，这共十三种心中，有某一心在果相消亡时，则该喜悦相伴随的因缘行动心与果报行动心并立。其中在眼识门中，有三种眼识及其果相，有两种果相，并有五种依数法归类的心生起。
Ārammaṇena pana vedanaṃ parivattetvā kusalato catunnaṃ, akusalato catunnaṃ, kiriyato catunnanti, dvādasannaṃ upekkhāsahagatacittānaṃ aññatarena javitāvasāne upekkhāsahagatatihetukaasaṅkhārikavipākampi duhetukaasaṅkhārikavipākampi tadārammaṇaṃ hutvā uppajjati. Evamassa cakkhudvāre upekkhāsahagatasantīraṇaṃ, imāni dve tadārammaṇānīti, tīṇi gaṇanūpagacittāni honti. Tāni purimehi pañcahi saddhiṃ aṭṭha. Sotadvārādīsupi aṭṭha aṭṭhāti ekāya cetanāya kamme āyūhite samacattālīsa cittāni uppajjanti. Aggahitaggahaṇena pana cakkhudvāre aṭṭha, sotaviññāṇādīni cattārīti, dvādasa honti. Tattha ‘mūlabhavaṅgatā’‘āgantukabhavaṅgatā’‘ambopamaniyāmakathā’ ca vuttanayeneva veditabbā.
因缘虽转变为感受，但善因缘有四种，恶因缘有四种，行为因缘有三种，以及十二种伴有无分别心的心，于某一心终止时，无分别心相伴的因缘果报心与因缘果报心同立而现起。由此在眼识门中，所谓无分别心果相通达，有这两种果相，有三种依数法归类的心生起。这些前述五种合为八。在耳根等处也是八，因此同一意志，因缘善因缘成立时，生起为四十三种心。由连带束缚的眼识门八种，和耳识等四种共十二种。所谓“根本生起”、“外来生起”及“水分制约”等，经文亦应如是理解。
Somanassasahagatatihetukasasaṅkhārikakusalacittena kamme āyūhitepi upekkhāsahagatatihetukaasaṅkhārikasasaṅkhārikehi kamme āyūhitepi eseva nayo. Tattha yantopamāpi ettha pākatikā eva. Ettāvatā tihetukakammena tihetukapaṭisandhi hotīti vāro kathito. Tihetukakammena duhetukapaṭisandhi hotīti vāro pana paṭicchanno hutvā gato.
由喜悦相随因缘造作出的善业，尽管成业时亦伴无分别心造作的因缘业，及其果报时亦同，此理亦如此。此谓由三种因缘业而成三种果相。已言由三因缘业生起三因缘果相，称为“流转”，此称法现已隐没不显。
Idāni duhetukakammena duhetukapaṭisandhikathā hoti. Somanassasahagataduhetukaasaṅkhārikacittena hi kamme āyūhite tādiseneva vipākacittena gahitapaṭisandhikassa vuḍḍhippattassa cakkhudvāre iṭṭhārammaṇe āpāthagate heṭṭhā vuttanayeneva tayo moghavārā honti. Duhetukassa pana javanakiriyā natthi. Tasmā kusalato cattāri somanassasahagatāni, akusalato cattārīti imesaṃ aṭṭhannaṃ aññatarena javitapariyosāne duhetukameva somanassasahagataasaṅkhārikaṃ tadārammaṇaṃ hoti. Evamassa cakkhuviññāṇādīni tīṇi, idañca tadārammaṇanti, cattāri gaṇanūpagacittāni honti. ‘Iṭṭhamajjhattārammaṇe’ pana kusalato upekkhāsahagatānaṃ catunnaṃ, akusalato catunnanti, aṭṭhannaṃ aññatarena javitapariyosāne duhetukameva upekkhāsahagataṃ asaṅkhārikaṃ tadārammaṇaṃ hoti. Evamassa upekkhāsahagatasantīraṇaṃ, idañca tadārammaṇanti, dve gaṇanūpagacittāni honti. Tāni purimehi catūhi saddhiṃ cha. Sotadvārādīsupi cha chāti ekāya cetanāya kamme āyūhite samatiṃsa cittāni uppajjanti. Aggahitaggahaṇena pana cakkhudvāre cha, sotaviññāṇādīni cattārīti dasa honti. Ambopamaniyāmakathā pākatikā eva. Yantopamā idha na labbhatīti vuttaṃ.
现在此理是由果缘业与果缘果相的关系来论述。由喜悦相随的二因缘造作心，因成业时和产生果报时，俱增长。眼识门中果相现起，处于所愿相，是二因缘流转的三种无益之流。善因缘者有四种喜悦相随心，恶者四种，合八种里某一心末端，果报因缘即为喜悦相随的因缘业心。在眼识门中有三种眼识，及其果相，共有四种归数心。处于“所愿中位”的善因缘无分别心有四种，恶的无分别心有四种，在八种心里某一心末端，果报因缘即为无分别心果报相。无分别心果报相又称无分别心通达果相，有两种依归类的心生起。此二种合前述四种共六种心。在耳识门等处亦是六种。以同一意志为因得四十六种心生起。由连束的眼识门八种和四种耳识，共十二种。关于水分制约及根本生起经文，仍相同理解。
Somanassasahagataduhetukasasaṅkhārikakusalacittena kamme āyūhitepi upekkhāsahagataduhetukaasaṅkhārikasasaṅkhārikehi kamme āyūhitepi eseva nayo. Ettāvatā duhetukakammena duhetukapaṭisandhi hotīti vāro kathito.
由喜悦相随二因缘善业，即便是成业时伴随无分别相的二因缘业，或生果时伴随无分别相的二因缘业，理应同理可证。说至此，果缘业与果缘果相之缘接在流转中，已是共通法则。
Ahetukapaṭisandhi hotīti vāro pana evaṃ veditabbo – kusalato catūhi ñāṇavippayuttehi kamme āyūhite, kusalavipākāhetukamanoviññāṇadhātuyā upekkhāsahagatāya paṭisandhiyā gahitāya, kammasadisā paṭisandhīti na vattabbā. Ito paṭṭhāya heṭṭhā vuttanayeneva kathetvā iṭṭhepi iṭṭhamajjhattepi cittappavatti veditabbā. Imassa hi therassa vāde piṇḍajavanaṃ javati. Sesā idaṃ pana javanaṃ kusalatthāya vā akusalatthāya vā ko niyāmetītiādikathā sabbā heṭṭhā vuttanayeneva veditabbāti. Ettāvatā moravāpīvāsīmahādattattheravāde dvādasakamaggo niṭṭhito saddhiṃ dasakamaggena ceva ahetukaṭṭhakena ca.
所谓无因缘接续，是当如此认识——善业成时有四种无分别心分别智明觉，善业果报缘由则有依识根的无分别果相接续，称为同类法因缘相续，不该说是因缘不同类相续。由此正当如下注解所说，眼识门里的因缘果相，在欲境或中等境中，心境的运行应了知。此为长老论师的观点，这种连生称为心所生起。除此之外，无论是善业或恶业果报如何生起，皆应依前文所述的教理来分别理解。至此，由摩哩婆、毗娑摩等诸长老论师，对十二经题的论断与本论相承接，乃至第十经题并含无因缘法。
Idāni mahādhammarakkhitattheravāde dasakamaggakathā hoti. Tattha sāketapañhaussadakittanāni pākatikāneva. Hetukittane pana ayaṃ viseso. Tihetukakammaṃ tihetukavipākampi duhetukavipākampi ahetukavipākampi deti. Duhetukakammaṃ tihetukameva na deti, itaraṃ deti. Tihetukakammena paṭisandhi tihetukāva hoti; duhetukāhetukā na hoti. Duhetukakammena duhetukāhetukā hoti, tihetukā na hoti. Asaṅkhārikakammaṃ vipākaṃ asaṅkhārikameva deti, no sasaṅkhārikaṃ. Sasaṅkhārikampi sasaṅkhārikameva deti, no asaṅkhārikaṃ. Ārammaṇena vedanā parivattetabbā. Javanaṃ piṇḍajavanameva javati. Ādito paṭṭhāya cittāni kathetabbāni.
现在，大法护持长老派有十种根本教义。其中在沙盖的论题质问文献完全归入他揭多部经典。原因之所不同在于，这种特殊情况的行因果显示三因果业，即有因果业、有缘果业和无因缘果业。因有因果业不能产生有因果业之外的果报，但能生其它果报。有因果业所生的续命是有因果果报；无因果果报不能生因果业；无因果业所生的则是无因果果报，不生有因果果报。无造作业所生的果报也是无造作业果报，不生造作业果报；造作业所生的果报也是造作业果报，不生无造作果报。由缘而起的感受应当转变。身意业的迸发即身心之身意业的作用。因初作支，心所应当分别思量。
Tatrāyaṃ kathā – eko paṭhamakusalacittena kammaṃ āyūhati, paṭhamavipākacitteneva paṭisandhiṃ gaṇhāti. Ayaṃ kammasadisā paṭisandhi. Tassa vuḍḍhippattassa cakkhudvāre ‘iṭṭhārammaṇe’ āpāthagate vuttanayeneva tayo moghavārā honti. Athassa heṭṭhā vuttānaṃ terasannaṃ somanassasahagatajavanānaṃ aññatarena javitapariyosāne paṭhamavipākacittameva tadārammaṇaṃ hoti. Taṃ ‘mūlabhavaṅgaṃ’ ‘tadārammaṇa’nti dve nāmāni labhati. Evamassa cakkhuviññāṇādīni tīṇi, idañca tadārammaṇanti, cattāri gaṇanūpagacittāni honti. ‘Iṭṭhamajjhattārammaṇe’ heṭṭhā vuttānaṃyeva dvādasannaṃ upekkhāsahagatajavanānaṃ aññatarena javitapariyosāne upekkhāsahagataṃ tihetukaṃ asaṅkhārikacittaṃ tadārammaṇatāya pavattati. Taṃ ‘āgantukabhavaṅgaṃ’‘tadārammaṇa’nti dve nāmāni labhati. Evamassa upekkhāsahagatasantīraṇaṃ idañca tadārammaṇanti dve gaṇanūpagacittāni. Tāni purimehi catūhi saddhiṃ cha honti. Evaṃ ekāya cetanāya kamme āyūhite pañcasu dvāresu samatiṃsa cittāni uppajjanti. Aggahitaggahaṇena pana cakkhudvāre cha, sotaviññāṇādīni cattārīti dasa honti. Ambopamaniyāmakathā pākatikāyeva.
这里讲述到：一者，第一善心以业为起因，第一果心即随顺缘而接续，这即是业所主导的续命。此续命增长的眼门根本境界，被称作“宜受境”而生出三种无明失误。现成的征候中，有他所说的十三种愉悦俱生意行，在其中某个业果终结时，第一果心即成该境界。这被称为“根本行”、“该境界”两种名称。眼识等三者即是该境界，共有四种依数所生心。于“宜中中缘境”之下所说的十二种平等念俱生意行，诸根皆无喜悦失误，在某意行终结时，此无喜悦无造作的心即生为该境界。这被称为“外来行”、“该境界”两名。如此依前述四种一同成为六种，此单一意趣的业果中生五个门的三十三种心。然在眼门分发上有辨别，耳识等是四种，共成十种。引证类似对照说法完全符合他揭多部经典。
Dutiyatatiyacatutthakusalacittehi kamme āyūhitepi ettakāneva vipākacittāni honti. Catūhi upekkhāsahagatacittehi āyūhitepi eseva nayo. Idha pana paṭhamaṃ iṭṭhamajjhattārammaṇaṃ dassetabbaṃ. Pacchā iṭṭhārammaṇena vedanā parivattetabbā. Ambopamaniyāmakathā pākatikā eva. Yantopamā na labbhati. ‘Kusalato pana catunnaṃ ñāṇavippayuttānaṃ aññatarena kamme āyūhite’ti ito paṭṭhāya sabbaṃ vitthāretvā ahetukaṭṭhakaṃ kathetabbaṃ. Ettāvatā mahādhammarakkhitattheravāde dasakamaggo niṭṭhito hoti, saddhiṃ ahetukaṭṭhakenāti.
第二、第三、第四善心也有业果心，全部皆是此类果报心。于四种无喜悦意境心果中，现现应当分别观该“宜中中缘境”。随后应转感受于宜受境。此亦符合他揭多部经典。如无法得比拟说。又因“善者于四种无明分别境，由他因业果而生业之现证”起因，此处当详细说明无缘三结的因果。至此，大法护持长老派的十种根本教义已毕，合称无缘三结果义。
Imesaṃ pana tiṇṇaṃ therānaṃ katarassa vādo gahetabboti? Na kassaci ekaṃsena. Sabbesaṃ pana vādesu yuttaṃ gahetabbaṃ. Paṭhamavādasmiñhi sasaṅkhārāsaṅkhāravidhānaṃ paccayabhedato adhippetaṃ. Tenettha , asaṅkhārikakusalassa dubbalapaccayehi uppannaṃ sasaṅkhārikavipākaṃ, sasaṅkhārikakusalassa balavapaccayehi uppannaṃ asaṅkhārikavipākañca gahetvā, labbhamānānipi kiriyajavanāni pahāya, kusalajavanena tadārammaṇaṃ ārammaṇena ca vedanaṃ niyāmetvā, sekkhaputhujjanavasena soḷasakamaggo kathito. Yaṃ panettha akusalajavanāvasāne ahetukavipākameva tadārammaṇaṃ dassitaṃ, taṃ itaresu na dassitameva. Tasmā taṃ tattha tesu vuttaṃ sahetukavipākañca, etthāpi sabbamidaṃ labbhateva. Tatrāyaṃ nayo – yadā hi kusalajavanānaṃ antarantarā akusalaṃ javati, tadā kusalāvasāne āciṇṇasadisameva, akusalāvasāne sahetukaṃ tadārammaṇaṃ yuttaṃ. Yadā nirantaraṃ akusalameva tadā ahetukaṃ. Evaṃ tāva paṭhamavāde yuttaṃ gahetabbaṃ.
这些三位长老的论争应采纳何者？非一向皆可独取。凡所有论宜择合取。第一论述中，以造作与非造作依缘的差别因缘为主要。由此，无造作善业因力生造作果报，造作善业因力生无造作果报，并取其间行意，排舍在作意，依善心与支配境界感受调节，如俗人所讲的十六支要门说。唯有不良行意终结处的无缘果报已被指出，而他处未显示。故而谓于彼处亦有随缘果报，故全部皆得。其理即为：当善行意中间有恶意起，此时当善心终结之果现，与恶心终结之果相似。恶心终结时有随缘该境尤利也，无恶心终结则是无缘果报。此理说明第一论述有理。
Dutiyavāde pana kusalato sasaṅkhārāsaṅkhāravidhānaṃ adhippetaṃ. Tenettha asaṅkhārikakusalassa asaṅkhārikameva vipākaṃ, sasaṅkhārikakusalassa ca sasaṅkhārikameva gahetvā, javanena tadārammaṇaniyāmaṃ akatvā, sabbesampi sekkhāsekkhaputhujjanānaṃ uppattiraho piṇḍajavanavaseneva dvādasakamaggo kathito. Tihetukajavanāvasāne panettha tihetukaṃ tadārammaṇaṃ yuttaṃ. Duhetukajavanāvasāne duhetukaṃ, ahetukajavanāvasāne ahetukaṃ bhājetvā pana na vuttaṃ. Evaṃ dutiyavāde yuttaṃ gahetabbaṃ.
第二论述以善者也主张造作与非造作依缘不同。由是无造作善业产生无造作果报，造作善业生造作果报。未以行意与支配境界分别规律，完全排弃俗人的身心业果产生论，乃是十二种根本教义。恶行意终结而言，此处当行无缘果报与依缘果报细分。未加区分故不言作。第二论述亦当采纳。
Tatiyavādepi kusalatova asaṅkhārasasaṅkhāravidhānaṃ adhippetaṃ. ‘Tihetukakammaṃ tihetukavipākampi duhetukavipākampi ahetukavipākampi detī’ti pana vacanato asaṅkhārikatihetukapaṭisandhikassa asaṅkhārikaduhetukenapi tadārammaṇena bhavitabbaṃ. Taṃ adassetvā hetusadisameva tadārammaṇaṃ dassitaṃ. Taṃ purimāya hetukittanaladdhiyā na yujjati. Kevalaṃ dasakamaggavibhāvanatthameva vuttaṃ. Itarampi pana labbhateva. Evaṃ tatiyavādepi yuttaṃ gahetabbaṃ. Ayañca sabbāpi paṭisandhijanakasseva kammassa vipākaṃ sandhāya tadārammaṇakathā. ‘Sahetukaṃ bhavaṅgaṃ ahetukassa bhavaṅgassa anantarapaccayena paccayo’ti (paṭṭhā. 3.1.102) vacanato pana nānākammena ahetukapaṭisandhikassāpi sahetukavipākaṃ tadārammaṇaṃ uppajjati. Tassa uppattividhānaṃ mahāpakaraṇe āvi bhavissatīti.
第三论述亦以善者为基，主张造作与非造作依缘不同。言必曰三因果业皆分别当有无缘因缘、无缘结果，若未见，跟因相类亦应显示因果境。因先前因之法难合，一味只作十种根本教义之分别说，也得到某些说。此论亦当采纳。这里一切续命业的果皆缘由续命而生，所云无缘相关即无缘因果果报无缘果报的法，是大经的显著论点。
Kāmāvacarakusalavipākakathā niṭṭhitā. · 欲界善果报论已毕。
Rūpāvacarārūpāvacaravipākakathā色界无色界果报论
§499
499. Idāni rūpāvacarādivipākaṃ dassetuṃ puna katame dhammā abyākatātiādi āraddhaṃ. Tattha yasmā kāmāvacaravipākaṃ attano kusalena sadisampi hoti, asadisampi, tasmā na taṃ kusalānugatikaṃ katvā bhājitaṃ. Rūpāvacarārūpāvacaravipākaṃ pana yathā hatthiassapabbatādīnaṃ chāyā hatthiādisadisāva honti, tathā attano kusalasadisameva hotīti kusalānugatikaṃ katvā bhājitaṃ. Kāmāvacarakammañca yadā kadāci vipākaṃ deti, rūpāvacarārūpāvacaraṃ pana anantarāyena, dutiyasmiṃyeva attabhāve, vipākaṃ detītipi kusalānugatikameva katvā bhājitaṃ. Sesaṃ kusale vuttanayeneva veditabbaṃ. Ayaṃ pana viseso – paṭipadādibhedo ca hīnapaṇītamajjhimabhāvo ca etesu jhānāgamanato veditabbo. Chandādīnaṃ pana aññataraṃ dhuraṃ katvā anuppādanīyattā niradhipatikāneva etānīti.
现在再谈色之等领域的果报显现，何种法因未曾明说等而起。因欲界色等果报与自身善法虽相似，但又不同，故非属随顺善法而分别。色界与无色界果报犹如象、驴、山等之影，象影显象，故与自身善相似，即称随顺善法而分别。欲界业偶尔显果，色界无色界果报则无间断，在第二次轮回时即显现，亦属随顺善法而分别。余诸善法依上述理应观知。此有特殊之处，即路径等差别，及低中高三品之分，在入禅时能辨识。欲界因等欲发重，非生灭相，应断滞于彼，此义唯于无主宰者如是。
Rūpāvacarārūpāvacaravipākakathā niṭṭhitā. · 色界无色界果报论已毕。
Lokuttaravipākakathā出世间果报论
§505
505. Lokuttaravipākampi kusalasadisattā kusalānugatikameva katvā bhājitaṃ. Yasmā pana tebhūmakakusalaṃ cutipaṭisandhivasena vaṭṭaṃ ācināti vaḍḍheti, tasmā tattha katattā upacitattāti vuttaṃ. Lokuttaraṃ pana tena ācitampi apacināti, sayampi cutipaṭisandhivasena na ācināti, tenettha ‘katattā upacitattā’ti avatvā katattā bhāvitattāti vuttaṃ.
出世果报有善法相似者，亦属随顺善法而分别。因世俗界中善法随其前后结尽续转而增长，故谓人为时机成熟与促成。出世法因人无促进而无促成，我亦不结续之故，故释为人为时机成熟，而非人为促成。
Suññatantiādīsu ‘maggo’ tāva ‘āgamanato saguṇato ārammaṇatoti tīhi kāraṇehi nāmaṃ labhatī’ti, idaṃ heṭṭhā kusalādhikāre vitthāritaṃ. Tattha suttantikapariyāyena saguṇatopi ārammaṇatopi nāmaṃ labhati. Pariyāyadesanā hesā. Abhidhammakathā pana nippariyāyadesanā. Tasmā idha saguṇato vā ārammaṇato vā nāmaṃ na labhati, āgamanatova labhati. Āgamanameva hi dhuraṃ. Taṃ duvidhaṃ hoti – vipassanāgamanaṃ maggāgamananti.
关于空等涵义之“道”，称因缘共同具足出现而得名，此说立于三因——来临、具足、起缘，以上为善种分别章所阐。经说从“具足”和“起缘”获得名义。此处属分别说。论书属全面诠释。故此处非由具足或起缘取名，而由来临取名。来临有两分，一为观行来临，一为正道来临。
Tattha maggassa āgataṭṭhāne vipassanāgamanaṃ dhuraṃ, phalassa āgataṭṭhāne maggāgamanaṃ dhuranti, idampi heṭṭhā vuttameva. Tesu idaṃ phalassa āgataṭṭhānaṃ, tasmā idha maggāgamanaṃ dhuranti veditabbaṃ. So panesa maggo āgamanato ‘suññata’nti nāmaṃ labhitvā saguṇato ca ārammaṇato ca ‘animitto’‘appaṇihito’tipi vuccati. Tasmā sayaṃ āgamanīyaṭṭhāne ṭhatvā attano phalassa tīṇi nāmāni deti. Kathaṃ? Ayañhi suddhāgamanavaseneva laddhanāmo ‘suññatamaggo’ sayaṃ āgamanīyaṭṭhāne ṭhatvā attano phalassa nāmaṃ dadamāno ‘suññata’nti nāmaṃ akāsi. ‘Suññataanimittamaggo’ sayaṃ āgamanīyaṭṭhāne ṭhatvā attano phalassa nāmaṃ dadamāno ‘animitta’nti nāmaṃ akāsi. ‘Suññataappaṇihitamaggo’ sayaṃ āgamanīyaṭṭhāne ṭhatvā attano phalassa nāmaṃ dadamāno ‘appaṇihita’nti nāmaṃ akāsi. Imāni pana tīṇi nāmāni maggānantare phalacittasmiṃyeva iminā nayena labbhanti, no aparabhāge vaḷañjanakaphalasamāpattiyā. Aparabhāge pana aniccatādīhi tīhi vipassanāhi vipassituṃ sakkoti. Athassa vuṭṭhitavuṭṭhitavipassanāvasena animittaappaṇihitasuññatasaṅkhātāni tīṇi phalāni uppajjanti. Tesaṃ tāneva saṅkhārārammaṇāni. Aniccānupassanādīni ñāṇāni anulomañāṇāni nāma honti.
于正道来临处以观行来临为重，于果报来临处以正道来临为重，此义如上文已说。于此果报来临处，应分别正道来临为重。此正道起名“空道”，兼具“无缘”、“无苦”之义。故于自身来临立处自命三名，何等？一名“空虚无碍道”，一名“空虚无缘道”，一名“空虚无苦道”。此三名由道结后于果报心中成立，非果报后半部烦恼苦集之生起。果报后半部由无常观等三种观所能观察。依此，乃生起无漏观察慧。
Yo cāyaṃ suññatamagge vutto. Appaṇihitamaggepi eseva nayo. Ayampi hi suddhāgamanavasena laddhanāmo ‘appaṇihitamaggo’ sayaṃ āgamanīyaṭṭhāne ṭhatvā attano phalassa nāmaṃ dadamāno ‘appaṇihita’nti nāmaṃ akāsi. ‘Appaṇihitaanimittamaggo’ sayaṃ āgamanīyaṭṭhāne ṭhatvā attano phalassa nāmaṃ dadamāno ‘animitta’nti nāmaṃ akāsi. ‘Appaṇihitasuññatamaggo’ sayaṃ āgamanīyaṭṭhāne ṭhatvā attano phalassa nāmaṃ dadamāno ‘suññata’nti nāmaṃ akāsi. Imānipi tīṇi nāmāni maggānantare phalacittasmiṃyeva iminā nayena labbhanti, na aparabhāge vaḷañjanakaphalasamāpattiyāti. Evaṃ imasmiṃ vipākaniddese kusalacittehi tiguṇāni vipākacittāni veditabbāni.
此处所谓“空道”者也。于“无苦道”亦属此理。此名亦由道结后于自身来临处自称。以“无苦无缘道”为名，自于自身立处而名。以“无苦无缘空虚道”为名，自身立处而称。此三名于道终后果报心中成立，非果报后半部生成。故以此果报论，此中善法心有三种果报心应分别。
Yathā pana tebhūmakakusalāni attano vipākaṃ adhipatiṃ labhāpetuṃ na sakkonti, na evaṃ lokuttarakusalāni. Kasmā? Tebhūmakakusalānañhi añño āyūhanakālo añño vipaccanakālo. Tena tāni attano vipākaṃ adhipatiṃ labhāpetuṃ na sakkonti. Lokuttarāni pana tāya saddhāya, tasmiṃ vīriye, tāya satiyā, tasmiṃ samādhimhi, tāya paññāya avūpasantāya , apaṇṇakaṃ aviraddhaṃ maggānantarameva vipākaṃ paṭilabhanti, tena attano vipākaṃ adhipatiṃ labhāpetuṃ sakkonti.
譬如世俗善法无法完全主宰自身果报，出世善法亦然。何以故？世俗善法中有寿命长短及果报时间差异，故不能主宰果报。出世善法则凭信解、精进、念定、禅定、慧解脱，未失进息于道终即获果报，故能主宰自身果报。
Yathā hi parittakassa aggino gataṭṭhāne aggismiṃ nibbutamatteyeva uṇhākāro nibbāyitvā kiñci na hoti, mahantaṃ pana ādittaṃ aggikkhandhaṃ nibbāpetvā gomayaparibhaṇḍe katepi uṇhākāro avūpasantova hoti, evameva tebhūmakakusale añño kammakkhaṇo añño vipākakkhaṇo parittaaggiṭṭhāne uṇhabhāvanibbutakālo viya hoti. Tasmā taṃ attano vipākaṃ adhipatiṃ labhāpetuṃ na sakkoti. Lokuttare pana tāya saddhāya…pe… tāya paññāya avūpasantāya, maggānantarameva phalaṃ uppajjati, tasmā taṃ attano vipākaṃ adhipatiṃ labhāpetīti veditabbaṃ. Tenāhu porāṇā – ‘vipāke adhipati natthi ṭhapetvā lokuttara’nti.
譬如说，在被火焰熄灭的地方，火焰中的炽热气息亦随之消散，完全湮灭，毫无余留。然若用大火焰去熄灭一大堆燃燃烧的柴草，虽然火势熄灭，其余的余焰似乎尚未完全平息般，仍有炎热残存。因而，在即地（paritta）燃烧时，一种业的成熟时间，一种业的果报时段，类似于熄灭的炎热状态，另一种则不然。故此，那个业的果报支配者无法随意产生。然世间出世者凭于信仰、智慧与平息不散的定慧，便能立刻获得果报。由此可知，古时候已有教诲称：“在果报中，没有支配者，只有被越世出世的智慧所制伏者。”
§555
555. Catutthaphalaniddese aññātāvindriyanti aññātāvino catūsu saccesu niṭṭhitañāṇakiccassa indriyaṃ, aññātāvīnaṃ vā catūsu saccesu niṭṭhitakiccānaṃ cattāri saccāni ñatvā paṭivijjhitvā ṭhitānaṃ dhammānaṃ abbhantare indaṭṭhasādhanena indriyaṃ. Niddesavārepissa aññātāvīnanti ājānitvā ṭhitānaṃ. Dhammānanti sampayuttadhammānaṃ abbhantare. Aññāti ājānanā, paññā pajānanātiādīni vuttatthāneva. Maggaṅgaṃ maggapariyāpannanti phalamaggassa aṅgaṃ, phalamagge ca pariyāpannanti attho.
第五百五十五节：论第四果。所谓未知根、不识根，是指未了解四圣谛中终止之智职的根（义），或者是指无限认知的身心职根。未知者即是未认识，认知则是智慧的显现。例如“道行支”谓之“道支行完整”，“果行支”谓之“果支行完整”。此处“道行”乃指道的组分，“果行”指果的组成，接续之后说法相同。此中“四圣谛”旨在指四法真谛，“已证之事”谓已证成的法内在意涵。根是器官，“已证事”乃已成就、成就的内在因素。说未知者，就是指不了解终止谛的四真谛根的信息。在教导词汇中，所指“未知者”同“未知根”，智慧无明等义意相同。术语亦谓“道行支”是指道的正遍一部份，“果行支”是指果的完备组成。
Apicettha idaṃ pakiṇṇakaṃ – ekaṃ indriyaṃ ekaṃ ṭhānaṃ gacchati, ekaṃ cha ṭhānāni gacchati, ekaṃ ekaṃ ṭhānaṃ gacchati. Ekañhi ‘anaññātaññassāmītindriyaṃ’ ekaṃ ṭhānaṃ gacchati sotāpattimaggaṃ. Ekaṃ ‘aññindriyaṃ’ heṭṭhā tīṇi phalāni, upari tayo maggeti cha ṭhānāni gacchati. Ekaṃ ‘aññātāvindriyaṃ’ ekaṃ ṭhānaṃ gacchati arahattaphalaṃ. Sabbesupi maggaphalesu atthato aṭṭha aṭṭha indriyānīti catusaṭṭhi lokuttarindriyāni kathitāni. Pāḷito pana nava nava katvā dvāsattati honti. Magge maggaṅganti vuttaṃ. Phalepi maggaṅgaṃ. Magge bojjhaṅgoti vutto phalepi bojjhaṅgo. Maggakkhaṇe ārati viratīti vuttā phalakkhaṇepi ārati viratīti. Tattha maggo maggabhāveneva maggo, phalaṃ pana maggaṃ upādāya maggo nāma; phalaṅgaṃ phalapariyāpannanti vattumpi vaṭṭati. Magge bujjhanakassa aṅgoti sambojjhaṅgo, phale buddhassa aṅgoti sambojjhaṅgo. Magge āramaṇaviramaṇavaseneva ārati virati. Phale pana ārativirativasenāti.
这里另说一件杂项事——有一根器官通达一处，有一根通达六处，有一根通达一处。若说“无他区根”，是指通达一处之根，有通往初果圣道处之根。又有一“异根”，其下含三果，上含三道，达六处。又有一“未知根”，通往一处，即阿拉汉果。以上诸根，在一切诸道果中，实际共有八十八种出世根器官。释者则采用新划法，令其增至七十二根。道称为“道行支”，果称为“果行支”。道品时，断除贪欲，果品时离断嗔恚。由此知，道即是道，果则是执于果道之道；果行表述果的周遍内容。道是觉悟者行支分，果为佛法组分。断烦恼谓之断除劳苦，定业于道，果业于果。果时断除嗔恚，定即为胜定。果即表嗔恚断尽。
Lokuttaravipākakathā niṭṭhitā. · 出世间果报论终了。
Akusalavipākakathā不善果报论
§556
556. Ito parāni akusalavipākāni – pañca cakkhusotaghānajivhākāyaviññāṇāni, ekā manodhātu, ekā manoviññāṇadhātūti imāni satta cittāni – pāḷito ca atthato ca heṭṭhā vuttehi tādiseheva kusalavipākacittehi sadisāni.
第五百五十六节：此处为他方非善的果报——眼、耳、鼻、舌、身、意识共五根；一心根与识根共七个心识——释者于下文依其意义细分出若干善恶心识，善果心识与此类似。
Kevalañhi tāni kusalakammapaccayāni imāni akusalakammapaccayāni. Tāni ca iṭṭhaiṭṭhamajjhattesu ārammaṇesu vattanti, imāni aniṭṭhaaniṭṭhamajjhattesu. Tattha ca sukhasahagataṃ kāyaviññāṇaṃ, idha dukkhasahagataṃ . Tattha ca upekkhāsahagatā manoviññāṇadhātu manussesu jaccandhādīnaṃ paṭisandhiṃ ādiṃ katvā pañcasu ṭhānesu vipaccati. Idha pana ekādasavidhenāpi akusalacittena kamme āyūhite kammakammanimittagatinimittesu aññataraṃ ārammaṇaṃ katvā catūsu apāyesu paṭisandhi hutvā vipaccati; dutiyavārato paṭṭhāya yāvatāyukaṃ bhavaṅgaṃ hutvā, aniṭṭhaaniṭṭhamajjhattārammaṇāya pañcaviññāṇavīthiyā santīraṇaṃ hutvā, balavārammaṇe chasu dvāresu tadārammaṇaṃ hutvā, maraṇakāle cuti hutvāti, evaṃ pañcasu eva ṭhānesu vipaccatīti.
这七者完全作为善业因缘而成；而此六者则是恶业因缘所成。这六者作于五根所起的欲境而现，可谓其处不善。这里有随喜之身识，处于苦境；有无分别心之识根，在人天中变异，断绝贪等业；有十一种恶心识的业故，转向他种境地，在四种不善趣中转生；则由第二次起频生的伏藏根起，经过长劫之流转，执着不善处的触境，五识路经历转换；于此由五根识门受用生死轮回，此即所谓于五处转续相续的相互依赖。
Akusalavipākakathā niṭṭhitā. · 不善果报论终了。
Kiriyābyākatavaṇṇanā
业行无记之辨释
Manodhātucittaṃ意界心
§566
566. Idāni kiriyābyākataṃ bhājetvā dassetuṃ puna katame dhammā abyākatātiādi āraddhaṃ. Tattha kiriyāti karaṇamattaṃ. Sabbesuyeva hi kiriyacittesu yaṃ javanabhāvaṃ appattaṃ taṃ vātapupphaṃ viya. Yaṃ javanabhāvappattaṃ taṃ chinnamūlakarukkhapupphaṃ viya aphalaṃ hoti, taṃtaṃ kiccasādhanavasena pavattattā pana karaṇamattameva hoti. Tasmā kiriyāti vuttaṃ. Nevakusalānākusalātiādīsu kusalamūlasaṅkhātassa kusalahetuno abhāvā ‘nevakusalā’; akusalamūlasaṅkhātassa akusalahetuno abhāvā ‘nevaakusalā’; yonisomanasikāraayonisomanasikārasaṅkhātānampi kusalākusalapaccayānaṃ abhāvā ‘nevakusalānākusalā’. Kusalākusalasaṅkhātassa janakahetuno abhāvā nevakammavipākā.
现在，因行为未被阐明而分解以显示的行为是什么佛法未阐明等开始。此中，行为者指动作者本身。如同所有行为心中所具的短暂性质不具足者，好比风中之花；而具足短暂性质者，如同被截断根干的树花，果实未成，虽作为完成其事的行为而运转，却唯限于动作者本身。因此称之为行为。所谓非善、善等，如此在善根所因缘之善因无存者谓之非善；在不善根所因缘之不善因无存者谓之非不善；即使是有正当思惟的正当思惟所成的条件也无善不善因缘者谓非善非不善。善不善之所成及其生因皆无者，是谓无业无果。
Idhāpi cittassekaggatāniddese pavattiṭṭhitimattameva labbhati. Dve pañcaviññāṇāni, tisso manodhātuyo, tisso manoviññāṇadhātuyo, vicikicchāsahagatanti imesu sattarasasu cittesu dubbalattā saṇṭhiti avaṭṭhitiādīni na labbhanti. Sesaṃ sabbaṃ vipākamanodhātuniddese vuttanayeneva veditabbaṃ, aññatra uppattiṭṭhānā. Tañhi cittaṃ pañcaviññāṇānantaraṃ uppajjati. Idaṃ pana pañcadvāre vaḷañjanakappavattikāle sabbesaṃ pure uppajjati. Kathaṃ? Cakkhudvāre tāva iṭṭhaiṭṭhamajjhattaaniṭṭhaaniṭṭhamajjhattesu rūpārammaṇesu yena kenaci pasāde ghaṭṭite taṃ ārammaṇaṃ gahetvā āvajjanavasena purecārikaṃ hutvā bhavaṅgaṃ āvaṭṭayamānaṃ uppajjati. Sotadvārādīsupi eseva nayoti.
此处，以心念专一之说明，仅得其生起与现存之状态。五种识、三种意受界、三种意识界，谓者怀疑聚集时，这七种心中因软弱，无法获得正住、退转等状态。余者一切皆须依照果报意受界的说明而知，唯独因缘所起、现存的除外。此中，五识之间生起心。此五门（即眼耳鼻舌身）于色缘生起时，继先前一切之先行作用，执持某一受所摄持的境界，因呼吸相续而产生心。耳鼻等门亦同理。
Kiriyamanodhātucittaṃ niṭṭhitaṃ. · 唯作意界心终了。
Kiriyamanoviññāṇadhātucittāni唯作意识界诸心
§568
568.Manoviññāṇadhātuuppannā hoti…pe… somanassasahagatāti, idaṃ cittaṃ aññesaṃ asādhāraṇaṃ. Khīṇāsavasseva pāṭipuggalikaṃ. Chasu dvāresu labbhati. Cakkhudvāre hi padhānasāruppaṃ ṭhānaṃ disvā khīṇāsavo iminā cittena somanassito hoti. Sotadvāre bhaṇḍabhājanīyaṭṭhānaṃ patvā mahāsaddaṃ katvā luddhaluddhesu gaṇhantesu ‘evarūpā nāma me loluppataṇhā pahīnā’ti iminā cittena somanassito hoti. Ghānadvāre gandhehi vā pupphehi vā cetiyaṃ pūjento iminā cittena somanassito hoti. Jivhādvāre rasasampannaṃ piṇḍapātaṃ laddhā bhājetvā paribhuñjanto ‘sāraṇīyadhammo vata me pūrito’ti iminā cittena somanassito hoti. Kāyadvāre abhisamācārikavattaṃ karonto ‘kāyadvāre me vattaṃ pūrita’nti iminā cittena somanassito hoti. Evaṃ tāva pañcadvāre labbhati.
意识界产生……俱有欢喜相伴，谓此心非他非常，只有于漏尽位现前之圣者所有。于六门中生起。于眼门，见到专注同类所摄住之处，漏尽者由此心欢喜愉悦；于耳门，闻杂音落处，大声隆隆嘈杂之处，作如是“此乐欲已断”等欢喜心；于鼻门，嗅香花，礼敬塔寺，亦由此心欢喜；于舌门，尝得饮食，分食享受时谓“护持法已充满”，心欢喜；于身门，作行为运作时亦如是欢喜。五门皆如是生起欢喜。
Manodvāre pana atītānāgatamārabbha uppajjati. Jotipālamāṇava(ma. ni. 2.282 ādayo) magghadevarāja(ma. ni. 2.308 ādayo) kaṇhatāpasādikālasmiñhi (jā. 1.10.11 ādayo) kataṃ kāraṇaṃ āvajjetvā tathāgato sitaṃ pātvākāsi. Taṃ pana pubbenivāsañāṇasabbaññutaññāṇānaṃ kiccaṃ. Tesaṃ pana dvinnaṃ ñāṇānaṃ ciṇṇapariyante idaṃ cittaṃ hāsayamānaṃ uppajjati. Anāgate ‘tantissaro mudiṅgassaro paccekabuddho bhavissatī’ti sitaṃ pātvākāsi. Tampi anāgataṃsañāṇasabbaññutaññāṇānaṃ kiccaṃ. Tesaṃ pana dvinna ñāṇānaṃ ciṇṇapariyante idaṃ cittaṃ hāsayamānaṃ uppajjati.
于意门生起过去未来之知。举诸经文如光亮护持、魔王时、晦暗清净之时等所作因缘，如来即安住平静显现。此为之前世住处诸知见之业。以及二种智之消尽时此心笑颜生起。于未来时称“他方解脱者、独觉者、佛陀将至”，显住平静。此亦为未来知遍一切所作。二种智消灭时此心笑颜生起。
Niddesavāre panassa sesaahetukacittehi balavataratāya cittekaggatā samādhibalaṃ pāpetvā ṭhapitā. Vīriyampi vīriyabalaṃ pāpetvā. Uddesavāre pana ‘samādhibalaṃ hoti vīriyabalaṃ hotī’ti anāgatattā paripuṇṇena balaṭṭhenetaṃ dvayaṃ balaṃ nāma na hoti. Yasmā pana ‘neva kusalaṃ nākusalaṃ’ tasmā balanti vatvāna ṭhapitaṃ. Yasmā ca na nippariyāyena balaṃ, tasmā saṅgahavārepi ‘dve balāni hontī’ti na vuttaṃ. Sesaṃ sabbaṃ somanassasahagatāhetukamanoviññāṇadhātuniddese vuttanayeneva veditabbaṃ.
说明法中，依附余因心力之强弱，以专一之定力获之且立定。及精进亦获精进力。但指未来时，不以定力精进力称二力，谓“非善非不善”故称力，非圆满力，故不言二力。其余皆当依欢喜随伴之因之意识界说明而知。
§574
574.Upekkhāsahagatāti idaṃ cittaṃ tīsu bhavesu sabbesaṃ sacittakasattānaṃ sādhāraṇaṃ, na kassaci sacittakassa nuppajjati nāma. Uppajjamānaṃ pana pañcadvāre voṭṭhabbanaṃ hoti, manodvāre āvajjanaṃ. Cha asādhāraṇañāṇānipi iminā gahitārammaṇameva gaṇhanti. Mahāgajaṃ nāmetaṃ cittaṃ; imassa anārammaṇaṃ nāma natthi. ‘Asabbaññutaññāṇaṃ sabbaññutaññāṇagatikaṃ nāma katama’nti vutte ‘ida’nti vattabbaṃ. Sesamettha purimacitte vuttanayeneva veditabbaṃ. Kevalañhi tattha sappītikattā navaṅgiko saṅkhārakkhandho vibhatto. Idha nippītikattā aṭṭhaṅgiko.
无分别相伴者，谓此心为三界中一切有情共通，无谁独有。现起时五门皆得强固，意门生起呼唤。即使六种非常智亦归于此摄持境界。以大象象徵此心，无腐坏之相。有关“无分别智、通达一切智所成无分别智，其名为何”，应云“此即”。此皆依旧心所说明。唯有净智处，九处八支之行蕴具足。此处为成熟时八支具足。
Idāni yāni kusalato aṭṭha mahācittāneva khīṇāsavassa uppajjanatāya kiriyāni jātāni, tasmā tāni kusalaniddese vuttanayeneva veditabbāni.
如今，那些由清净无漏的大心所生起的善行，因其根本是清净无漏而生起的，故应如所教示的一样了解为善法表现。
Idha ṭhatvā hasanakacittāni samodhānetabbāni. Kati panetāni hontīti? Vuccate terasa. Puthujjanā hi kusalato catūhi somanassasahagatehi, akusalato catūhīti, aṭṭhahi cittehi hasanti. Sekkhā kusalato catūhi somanassasahagatehi, akusalato dvīhi diṭṭhigatavippayuttehi somanassasahagatehīti, chahi cittehi hasanti. Khīṇāsavā kiriyato pañcahi somanassasahagatehi hasantīti.
在此，应欢笑愉悦这些心的生起。那么，其数量多少呢？答曰三类。凡夫以四种带有欢喜的善心，和四种不善心共八心而欢笑。在学者以四种带有欢喜的善心，以及两种执见和疑惑不同的心同样带有欢喜的心，共六心而欢笑。阿拉汉则以五种带有欢喜的善行心欢笑。
Rūpāvacarārūpāvacarakiriyaṃ色界、无色界唯作
§577
577. Rūpāvacarārūpāvacarakiriyaniddesesu diṭṭhadhammasukhavihāranti diṭṭhadhamme, imasmiṃyeva attabhāve, sukhavihāramattaṃ. Tattha khīṇāsavassa puthujjanakāle nibbattitā samāpatti yāva na naṃ samāpajjati tāva kusalāva samāpannakāle kiriyā hoti. Khīṇāsavakāle panassa nibbattitā samāpatti kiriyāva hoti. Sesaṃ sabbaṃ taṃsadisattā kusalaniddese vuttanayeneva veditabbanti.
577. 关于色行与非色行行为的教义中，所谓的现见法中的安乐生活，是指身心之安乐生活的本体量。在此，已断烦恼者，于凡夫时所发生的禅定（三昧），未得此禅定时，乃至未得禅定时，都视作善行。已断烦恼者本身已发出禅定之行为。其余诸法皆如教义中所说，应知为善行之表现。
Aṭṭhasāliniyā dhammasaṅgahaaṭṭhakathāya · 《摄阿毗达摩义论》之《法集论注疏》中
Cittuppādakaṇḍakathā niṭṭhitā. · 心生起品之论述已毕。
Abyākatapadaṃ pana neva tāva niṭṭhitanti. · 然而，无记一词尚未完结。
Cittuppādakaṇḍavaṇṇanā niṭṭhitā. · 心生起品之解释已毕。