Kāmāvacarakusalaṃ
Kāmāvacarakusalaṃ欲界善
Niddesavārakathāvaṇṇanā指示门论释
§2
2.Phusanakavasenāti sante asantepi visaye āpāthagate cittassa sannipatanavasena ‘‘cittaṃ mano’’tiādīsu (dha. sa. 6, 17) viya kiccavisesaṃ, ‘‘mānasa’’ntiādīsu (dha. sa. 6, 17) viya samāne atthe saddavisesaṃ, ‘‘paṇḍara’’ntiādīsu (dha. sa. 6, 17) viya guṇavisesaṃ, ‘‘cetasikaṃ sāta’’ntiādīsu (dha. sa. 2, 18) viya nissayavisesaṃ, ‘‘cittassa ṭhitī’’tiādīsu (dha. sa. 15, 24) viya aññassa avatthābhāvavisesaṃ, ‘‘alubbhanā’’tiādīsu (dha. sa. 32) viya aññassa kiriyābhāvavisesaṃ, ‘‘alubbhitatta’’ntiādīsu (dha. sa. 32) viya aññassa kiriyābhāvabhūtatāvisesantiādikaṃ anapekkhitvā dhammamattadīpanaṃ sabhāvapadaṃ. Phusantassa hi cittassa phusanakiriyā phusanākāro. Samphusanāti ārammaṇasamāgamaphusanā, na paṭilābhasamphusanā. Samphusitassa ārammaṇena samāgatassa cittassa bhāvo samphusitattaṃ. Yasmiṃ sati cittaṃ samphusitanti vuccati, so tassa bhāvo. Evaṃ aññesupi bhāvaniddesesu daṭṭhabbaṃ.
“Phusanakavasena”意为感触，即便处于平静与不平静的境界，当心识接触欲境时，心识聚合如同汇聚之感触一般。其比喻类似《法句经》六章十七偈中“意识”“心识”等词所表述的特殊功能，也如“心识”为词中表义，专指此义；“白净”一词象征性质上的特征；“心所作用”类词呈示依托上的差别；“心识的驻留”一词则显示该项无他依托的特别存在；“不产生”表现行为上的无作为等，均不依赖于他物，仅彰显法的实质属性。由此说明法义之明烛，体现了本质上的真相。因感触的心识，感触行为乃感触的形态。所谓“感触”者，是意指心识与境缘的结合，而非感触的获得。由与境缘结合的心识之本质，刚是所谓感触。其他的现象状态也应从此理中观察。
Aparassa vevacanassa, aparena vā purimatthassa dīpanā aparadīpanā. ‘‘Paṇḍiccaṃ kosalla’’nti evamādayo paññāvisesā nānākāle labbhamānāpi ekasmiṃ citte labbhanti. Ekasmiñca visese itarepi anugatā hontīti dassetuṃ tathā vibhatti atthato vibhatti hoti atthanānattena katattā. Atha vā yathā ‘‘kodho kujjhanā kujjhitatta’’nti (dha. sa. 1066) sabhāvākārabhāvaniddesehi kodhoti evamākārova attho vutto, na evamidha, idha pana paṇḍitādibhāvākārabhinno attho vuttoti idaṃ vibhattigamanaṃ atthavasena hoti. Samphusitattanti etthāpi na ‘‘phasso’’ti evamākārova attho vutto. Samphassoti evamākāro pana vuttoti atthato vibhattigamananti vuttaṃ.
次第言语及先前文义的解说属于次第的阐明。所谓“智慧与机巧”等不同品类之智慧，即使分别在各时出现在不同心识中，也能观察其共依存性。以示明各种变异的语法作用，如“怒欲恼怒状态”在心性造作的表显上相同，但在此处其意指智者等的不同状态差别，与语法的变异意应区分理解。在此，感触性并非指“触”这一意涵，而是用该意来表示从意义分解过程所引申的状态。所谓感触，表明的是意义上分解行的发展。
Doso byāpādoti uddesepi nāmanānattena nānābhūto uddiṭṭho. Niddesepi teneva nānattena niddiṭṭho. Ekova khandho hotīti ekena khandhasaddena vattabbataṃ sandhāyāha. Cetanāti saṅkhārakkhandhaṃ dasseti tappamukhattā. Asaddhammāti asataṃ, asanto vā dhammā, na vā saddhammāti asaddhammāti asaddhammavacanīyabhāvena ekībhūtopi asaddhammo kodhagarutādivisiṭṭhena saddhammagarutāpaṭikkhepanānattena nānattaṃ gatoti ‘‘cattāro’’ti vuttaṃ. Na saddhammagarutāti vuccamānā vā asaddhammagarutā asaddhammagarutābhāvena ekībhūtāpi kodhādivisiṭṭhapaṭikkhepanānattena nānattaṃ gatā. Paṭipakkho vā paṭikkhipīyati tena, sayaṃ vā paṭikkhipatīti paṭikkhepoti vuccatīti saddhammagarutāpaṭikkhepanānattena asaddhammagarutā asaddhammā vā nānattaṃ gatā. Alobhotiādīnaṃ phassādīhi nānattaṃ lobhādivisiṭṭhena paṭikkhepena lobhādipaṭipakkhena vā veditabbaṃ. Alobhādosāmohānaṃ aññamaññanānattaṃ yathāvuttena paṭikkhepanānattena yojetabbaṃ. Padatthassa padantarena vibhāvanaṃ padatthuti. Tena hi taṃ padaṃ mahatthanti dīpitaṃ hoti alaṅkatañcāti. Atthavisesābhāvepi ābharaṇavasena ca ādaravasena ca puna vacanaṃ daḷhīkammaṃ.
“嗔恚”为意指的名词，名相各异而现现不同的表达。“指示”也据此有所差异。以“群”字为统一称谓而谈论，这是一种对“造作群”之称谓的涵摄。所谓意念，乃心行蕴。同理，所谓“不实法”，意为非真实、非真实法，则表示为不善法辞的单一归类，然而由于嗔恚等善恶的区别，是以出现多样。尽管称为“四”，但并非由相同善恶的细别而成。所谓非正法嗔恚，乃一类别，虽归于一个整体，仍继承多样。因作为对立面而被排斥，或自身创造排斥的态度，谓之排斥。故正法嗔恚彼此排斥，则非正法嗔恚等不知错乱两者亦非同类。对立的双方互相辨析，或者自身排斥之，此乃心法的区分。如“贪”等感触带来的多样，亦当以贪欲等分类排斥之辨析相互组合。此中以辞的意义分开称谓为“辞义”。因辞有大含义，故词成为丰饶、装饰等。义理虽无特别差别，但语言的修饰庄重使辞句意涵更加凝重。
§3
3.Tajjanti tassa phalassa anucchavikaṃ. Na kevalaṃ niddisiyamānaṃ sātameva adhikataṃ , atha kho yathāniddiṭṭhāni ārammaṇānipīti ‘‘tehi vā’’tiādi vuttaṃ. Tassa vā jātā kāraṇabhāvena phassatthaṃ pavattāti tajjā. Taṃsamaṅgīpuggalaṃ, sampayuttadhamme vā attani sādayatīti sātaṃ da-kārassa ta-kāraṃ katvā. Suṭṭhu khādati, khaṇati vā dukkhanti sukhaṃ.
“其类”即结果的后续。非仅指直接表示的心所，而是贯彻于依止之境的相关感触。故谓“以彼诸缘”等语出现。其义理乃通过“为某一种正当作用而作为因缘所生”理解。为使彼相关的人或事物、彼结合的因缘而成立，谓为“主体化”。即“合适地食用、咀嚼”类是谓其相符的行为。
§5
5.Pāsoti rāgapāso. So hi nirāvaraṇattā antalikkhacaro. Akusalampi paṇḍaranti vuttaṃ, ko pana vādo kusalanti adhippāyo. Tañhi paṇḍarato nikkhantaṃ sayañca paṇḍaranti. Atha vā sabbampi cittaṃ sabhāvato paṇḍarameva, āgantukopakkilesavodānehi pana sāvajjānavajjānaṃ upakkiliṭṭhavisuddhataratā hontīti. Dāruppamāṇesu silādīsu khandhapaññattiyā abhāvā kiñci nimittaṃ anapekkhitvā dārumhi pavattā khandhapaññattīti ‘‘paṇṇattimattaṭṭhenā’’ti vuttaṃ. Taṃ-saddena manoviññāṇadhātuyeva vucceyya niddisitabbattāti na tassā tajjatā. Tehi ārammaṇehi jātā tajjāti ca vuccamāne samphassajatā na vattabbā. Na hi so ārammaṇaṃ, nāpi visesapaccayo. ‘‘Tiṇṇaṃ saṅgati phasso’’ti viññāṇameva phassassa visesapaccayoti vuttoti tasmā na viññāṇaṃ visesapaccayabhūtaṃ samphassajatāya tajjāmanoviññāṇadhātusamphassajāpaññattiṃ labhati, na ca tadeva tassa kāraṇabhāvena phalabhāvena ca vuccamānaṃ suviññeyyaṃ hotīti. Kiṃ vā etena, yathā bhagavatā vuttā taṃsabhāvāyeva te dhammāti na evaṃvidhesu kāraṇaṃ maggitabbaṃ.
“绳索”譬喻贪爱之缚。此因无有遮蔽，身行于空中游走。恶者称为白净，善者有何说法？贪者虽被说为白净者一类，但离开外发恶毒污染之纯洁与清净而已。故善者虽依赖外境染污而得清净胜于无染净。木料等由界定名相而成之色法，在块状转变间，谓为“名相之量”等，如此说明。彼称谓应指心识界之色法，非所以与他相生理也。缘由诸境的感触称为“感触缘”，谓缘对于心识称于触之特别条件，故非心识本身产生感触。更有感触缘与心识缘等缘合而成。由此，无须以心识为能感受感触缘而获一切结果。此理因缘所生之成立与分离，皆不能为识界所掌握，故结果殊异。又如世尊所说，即诸法亦依如是法而成立，则非以他种因缘为缘生故。
§7
7.Evaṃtakkanavasena lokasiddhenāti adhippāyo. Evañcevañca bhavitabbanti vividhaṃ takkanaṃ kūpe viya udakassa ārammaṇassa ākaḍḍhanaṃ vitakkanaṃ.
“以如是触知为世间通达”意谓通达之智。依然如此，彼此当有各种认识之度量，如同水池中之观察、考察及对境的控制经过。
§8
8. Samantato caraṇaṃ vicaraṇaṃ.
四面八方的行走与活动。
§9
9.Attamanatāti ettha atta-saddena na cittaṃ vuttaṃ. Na hi cittassa mano atthīti. Attamanassa pana puggalassa bhāvo attamanatāti vatvā puna puggaladiṭṭhinisedhanatthaṃ ‘‘cittassā’’ti vuttaṃ.
“自我意识”之谓，此处并非以“自我”一词指心。盖心非我也。然“自我意识”一语，乃谓于有人身上的存在称之，故为破除“有人我见”而用“心”一词所指代，谓之“心之所”也。
§11
11. Na balavatī, kasmā avaṭṭhiti vuttāti? Ekaggacittena pāṇavadhādikaraṇe tathā avaṭṭhānamattabhāvato . Virūpaṃ, vividhaṃ vā saṃharaṇaṃ vikiraṇaṃ visāhāro, saṃharaṇaṃ vā sampiṇḍanaṃ, tadabhāvo visāhāro.
不坚固者者，为何称为“依住”？专注一心于杀生等行为上，乃其依止状态。肮脏、杂乱无章的收摄或打开与解散，收摄即是聚合，其相对即为打开与解散。
§12
12.Aññasmiṃ pariyāyeti aññasmiṃ kāraṇe. Samānādhikaraṇabhāvo dvinnaṃ bahūnaṃ vā padānaṃ ekasmiṃ atthe pavatti.
以另一种因缘为转变。相同的事物状态，在两词或多词中于某一义中生起。
§13
13.Ārambhati cāti āpajjati ca. Uddhaṃ yamanaṃ uyyāmo. Dhuranti nipphādetuṃ āraddhaṃ kusalaṃ, paṭiññaṃ vā.
起始者，亦谓发生。上下、前后皆为努力。具足善根者当勤修持、努力断除恶法。
§14
14.Tiṇṇanti buddhādīnaṃ. Citte ārammaṇassa upaṭṭhānaṃ jotanañca satiyevāti tassā etaṃ lakkhaṇaṃ.
越过佛等圣者。心之境缘的恰当守护，及正念勤精进等，是其标志。
§16
16. Pāsāṇasakkharavālikādirahitā bhūmi saṇhāti ‘‘saṇhaṭṭhenā’’ti vuttaṃ.
16. 地上无石块、砂砾等物，称为「沙纳他」者，即谓此。
§19
19.Ayantīti ekakammanibbattamanussādisantatiavicchedavasena pavattanti. Kusalākusalesupi hi jīvitaṃ indriyapaccayabhāvena sampayutte pavattayamānameva tadavicchedassa paccayo hoti.
19. «阿延提»意指一个业的发生，犹如人的系谱断绝一般地轮转流转。善恶皆然，生命因感官的缘起而相续盘桓，正是这种续存的断绝，构成其缘起。
§30
30.Yaṃ hirīyatīti hirīyati-saddena vutto bhāvo yaṃ-saddena vuccatīti yanti bhāvanapuṃsakaṃ vā etaṃ daṭṭhabbaṃ. Hiriyitabbenāti ca hetuatthe karaṇavacanaṃ yujjati.
30. 「阿吓梨雅提」一词，依其本义由「阿吓梨雅」加后缀而成，指羞耻之意，是谓所谓羞耻的状态。此词中含「因」的意义，故作为表因说明之用。
§32
32.Alubbhanakavasenāti ettha alubbhanameva alubbhanakanti bhāvaniddeso daṭṭhabbo.
32. 「阿鲁巴纳卡瓦森」者，指无贪心的状态，此处须将「阿鲁巴纳」认作「无贪」之意，其为心念之指导法。
§33
33.Abyāpajjoti byāpādena dukkhena domanassasaṅkhātena dosena viya na byāpādetabbotipi attho yujjati.
33. 「阿毗亚帕」意指不应由烦恼、苦恼、忧伤与嗔恨的影响而生起动摇，此义即是如此。
§42-43
42-43. Thinamiddhādipaṭipakkhabhāvena kusaladhamme aniccādimanasikāre ca sīghaṃ sīghaṃ parivattanasamatthatā lahupariṇāmatā, avijjānīvaraṇānañhi taṇhāsaṃyojanānaṃ sattānaṃ akusalappavatti pakatibhūtāti na tattha lahupariṇāmatāya attho. Tesañca bhāvo garutāyevāti tabbidhurasabhāvānaṃ lahutā daṭṭhabbā. Sā hi pavattamānā sīghaṃ bhavaṅgavuṭṭhānassa paccayo hoti.
42-43. 由于昏沉睡眠等相反之法存在，善法的无常及无常之思维迅速且轻微地变化，且无明、烦恼、渴爱等结缚已显然是恶行的现象，此处无轻微变化的意涵。所谓其状态即是重澹之类，轻微变化则为远离正相之事。此等现象的轻微性可见。此因缘又为诸法轮转及生命流转的条件。
§44-45
44-45. Ye ca dhammā mohasampayuttā viya avipannalahutā, tesañca kusalakaraṇe appaṭighāto mudutā. Appaṭighātena mudutādirūpasadisatāya arūpadhammānampi mudutā maddavatātiādi vuttaṃ.
四十四至四十五节。若诸法如同被无明所缠缚一般，失却轻巧灵活，则于行善之事则无烦恼，表现柔软。以无烦恼的柔软等，及其他清净法，谓之柔软谦和等。
§46-47
46-47. Sinehavasena kilinnaṃ atimudukaṃ cittaṃ akammaññaṃ hoti vilīnaṃ viya suvaṇṇaṃ, mānādivasena atithaddhañca atāpitaṃ viya suvaṇṇaṃ, yaṃ panānurūpamudutāyuttaṃ, taṃ kammaññaṃ hoti yuttamaddavaṃ viya suvaṇṇaṃ. Tasseva mudukassa yo kammaññākāro, sā kammaññatāti mudutāvisiṭṭhā kammaññatā veditabbā.
四十六至四十七节。如同用水洗涤的极其清净的心，纯洁无玷，好似纯金；因此心念无染的柔软结合，对应善作业，从而善业得以纯净如金。于此柔软最为卓越的善业状态，称为柔软的特胜善业。
§50-51
50-51. Paccosakkanabhāvena pavattaṃ akusalameva paccosakkanaṃ. Ekavīsati anesanā nāma vejjakammaṃ karoti, dūtakammaṃ karoti, pahiṇakammaṃ karoti, gaṇḍaṃ phāleti, arumakkhanaṃ deti, uddhaṃvirecanaṃ deti, adhovirecanaṃ deti, natthutelaṃ pacati, cakkhutelaṃ pacati, veḷudānaṃ deti, paṇṇadānaṃ deti, pupphadānaṃ deti, phaladānaṃ deti, sinānadānaṃ deti, dantakaṭṭhadānaṃ deti, mukhodakadānaṃ deti, cuṇṇadānaṃ deti, mattikādānaṃ deti, cāṭukakammaṃ karoti, muggasūpiyaṃ, pāribhaṭyaṃ, jaṅghapesaniyaṃ dvāvīsatimaṃ dūtakammena sadisaṃ, tasmā ekavīsati. Cha agocarā vesiyāgocaro, vidhavā, thullakumārī, paṇḍaka, pānāgāra, bhikkhunīagocaroti. Saṅkhepatoti sarūpena anuddiṭṭhattā ‘‘tattha katamo chando’’tiādi na sakkā vattunti ‘‘yo chando chandikatā’’tiādiniddesaṃ saṅkhipitvā ‘‘ye vā panā’’ti niddeso katoti attho.
五十至五十一节。由感官引起的恶业感受也能引发恶的反应。所谓二十一种头痛包括医治动作、传送动作、施舍动作、开肿块、涂抹药膏、向上涂抹、向下涂抹、不涂油、涂眼油、施肥、施叶、施花、施果、施乳香、施牙棒、施口水、施粉末、施泥土等，还作扫除水洒、侍奉、按摩小腿等，共二十一种头痛。除还包括不可触犯的异类，如年长妇女、寡妇、傻小孩、阴阳人、饮酒者、比库尼等。谓之略述，是简要指示“何为欲望”等，不可详细说明欲望性质，故以简略暗示。
Niddesavārakathāvaṇṇanā niṭṭhitā. · 指示门论释已毕。
Koṭṭhāsavāravaṇṇanā部分门释
§58-120
58-120. Niddesavāre pucchādīnaṃ paccekaṃ anekattepi pucchādibhāvena ekattaṃ upanetvā catuparicchedatā vuttā. Cattāro dveti evamādikaṃ saṅkhipitvā saha vā gahaṇaṃ saṅgaho. Ṭhapetvā yevāpanaketi saṅgahetabbe sandhāya vuttaṃ. Te hi visuṃ visuṃ uddiṭṭhattā niddiṭṭhattā ca vippakiṇṇāti saṅgahetabbā honti, na yevāpanakā saṅgahagamaneneva tathā avippakiṇṇattā. Yasmā pana saṅkhārakkhandhapariyāpannā honti, tasmā taṃniddese akhandhabhāvanivāraṇatthaṃ yevāpanātveva vuttāti na yevāpanakā ṭhapetabbāti. Paccayasaṅkhātenāti āhārapaccayasaṅkhātenāti vuttaṃ hoti. Atha vā ‘‘hetu paccayo’’ti etesu dvīsu janako hetu upatthambhako paccayoti evaṃ visesavantesu paccayasaṅkhātena. Yathā hi kabaḷīkārāhāro ojaṭṭhamakarūpāharaṇena rūpakāyaṃ upatthambheti, evamimepi vedanādiāharaṇena nāmakāyanti. Tathā ca hontīti sādhāraṇe sahajātādipaccaye sandhāyāha. Aññathā cāti aññena ca ekenākārena paccayā hontiyevāti āhārāti vuccantīti attho. Tasmā āharaṇakiccarahitānaṃ hetuadhipatiādīnaṃ natthi āhārabhāvappasaṅgo. Tisso ca vedanā āharatītiādi yathāsambhavavasena vuttaṃ, na imasmiṃyeva citte phassādivasena. Tayo ca bhaveti kāmādibhavabhūtaṃ viññāṇaṃ visesena, avisesena ca pañcupādānakkhandhe.
五十八至一百二十节。于比喻及问答等，对个别与多样均合一而作四重分类。四者谓二者，如此简要收束一起或合并。置于或无置于之间，须有所合，讲求结合。彼等若各自分明陈述则相悖，合并则无悖。因五蕴俱全在内，故此处所讲摄合，非无分离之义。因缘相连，谓之因缘相依。又所谓因缘，即缘起，包涵因缘与依赖因缘。例如毒蛇之食，如巨龙之吞噬，皆以为因缘相依；此由感受等入缘而成。又有说明缘起者，或以他法所共为因缘者，故说但因缘乃为因缘。因无取舍业之因缘，故缘起无业羁绊。虽言三种感受的摄取，然非此心中感官接触即是，是因是缘之一。如三种情感含欲的存在，与无分别识及五取蕴中的生存相连。
Ārammaṇaṃ upagantvā nijjhāyanaṃ cintanaṃ upanijjhāyanaṃ. Hetvaṭṭhenāti upāyatthena, na mūlatthena. Pubbabhāge gato paṭipanno nānākkhaṇiko aṭṭhaṅgiko maggo lokuttarakkhaṇeva saha pavatto yathāgatamaggoti vutto. Vipassanākkhaṇato pubbeva kāyakammādīnaṃ suparisuddhatāya aṭṭhaṅgikamaggupanissayassa ‘‘ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchatī’’ti (ma. ni. 3.431) evaṃ vuttena pariyāyena pubbabhāgamaggassa aṭṭhaṅgikatā yathāgatavacanena dīpitā, na ekakkhaṇe aṭṭhannaṃ aṅgānaṃ sabbhāvāti evamassapi pariyāyadesanatā veditabbā. Vijānanameva cittavicittatāti ‘‘cittavicittaṭṭhena ekova dhammo viññāṇakkhandho’’ti āha. Cattāro khandhā hontītiādīsu vedanākkhandhādīnaṃ saṅgahe katepi puna ‘‘eko vedanākkhandho hotī’’tiādivacanaṃ na aneke vedanākkhandhādayo jātiniddesena idha vuttāti dassanatthaṃ. Indriyesu ca ekassa jātiniddesabhāve paṭikkhitte aññesaṃ indriyānaṃ āhārādīnañca tappaṭikkhepo kato hotīti pubbaṅgamassa manindriyasseva katoti daṭṭhabbo.
谓为缘由的到来，随念的起伏，及念的停滞。所谓理由非根本因，非根本起点。先前所行修法多种多样，八正道也被说成超世俗境界之道。观照起始，先已令身意等清净，引以为八正道修持的依托。如法曰：“圣者修持八正道以成就法。”此意在言八支不一时俱现，乃渐进呈现。说唯识即心识，是心随心所生之相。一切有四蕴，未合时亦还是唯一感受蕴的存在，非多感受蕴重量合成。又于感官中，一义产生而其他根及摄取得除去，是前行状态中作为说明。
Koṭṭhāsavāravaṇṇanā niṭṭhitā. · 部分门释已毕。
Suññatavāravaṇṇanā空性门释
§121-145
121-145.Etthāti etasmiṃ yathāvutte samaye, etesu vā dhammesu. Bhāvoti satto, yo koci vā attho.
一二一至一四十五节。谓此处、如所说时、或于诸法中之意。所谓“意”即为生命体或“有所依”的存在。
Dutiyacittādivaṇṇanā第二心等的解释
§146
146.Sappayogenāti līnassa cittassa ussāhanapayogasahitena. Saupāyenāti kusalassa karaṇākaraṇesu ādīnavānisaṃsapaccavekkhaṇaṃ parehi ussāhananti evamādiupāyasahitena.
146.『以适当的努力』者，谓配合着使沉滞之心振作起来的努力。『以善巧方便』者，谓配合着这样的方便：观察行善与不行善的过患与功德、由他人加以激励，如此等方便。
§156-159
156-159.Mahāaṭṭhakathāyaṃ anuññātā nātisamāhitāya bhāvanāyāti yevāpanakehipi nibbisesataṃ dasseti.
第156至159条释中说：在大注疏内对不善修行者及心不专一者之修习，并无过度限制，甚至可见少许区别，显示出对不同人修持情况有所分别照顾。
Puññakiriyavatthādikathāvaṇṇanā福业事等论说的解释
Apaciti eva apacitisahagataṃ puññakiriyāvatthu yathā ‘‘nandirāgasahagatā’’ti. Apaciti vā cetanāsampayuttakadhammā kāyavacīkiriyā vā, taṃsahitā cetanā apacitisahagataṃ. Hitapharaṇenāti desake mettāpharaṇena, ‘‘evaṃ me hitaṃ bhavissatī’’ti pavattena hitacittena vā. Kammassakatāñāṇaṃ diṭṭhijukammaṃ. Niyamalakkhaṇanti mahapphalatāniyamassa lakkhaṇaṃ. Sīlamaye saṅgahaṃ gacchanti cārittavasena. Anavajjavatthuṃ pariccajanto viya abbhanumodamānopi parassa sampattiyā modatīti abbhanumodanā dānamaye saṅgahitā. Bhāventopīti asamattabhāvanaṃ sandhāyāha. Samattā hi appanā hotīti. Aṭṭheva koṭṭhāse katvāti ekassa sattassa ekasmiṃ khaṇe uppannamekaṃ paṭhamacittaṃ dassetvā aññāni tādisāni adassentena sabbāni tāni sarikkhaṭṭhena ekīkatāni honti, tathā sesānipīti evaṃ aṭṭha katvā.
「不净」及与不净相应的功德业因，如“nandirāgasahagatā”（喜悦和爱染相随）。「不净」又指与意念相联的行为现象，无论身口意之作业，合和之意念即「不净」相应。所谓「利益作传」者，以慈心之利益为表达，如『此愿我获善果』的发愿与心念。业力之影响为知见之现象，依律相辨为「律相」。在戒行中表现为集摄，如同行为习性的内心紧控。舍弃无暇之境而未自喜他人成功，即使欢喜亦由慈悲施舍而生。所谓“bhāventopī”即未圆满之修习的指称，因“圆满”即严密到入定的深境。八分一部分法，“一个时刻显现初起心法，一处不现，合起来却为整体一相”，正如“余余分法”之义，此处名为“八分一理”。
Kāmāvacarakusalavaṇṇanā niṭṭhitā. · 欲界善的解释已结束。
Rūpāvacarakusalaṃ
（标题）色行之善
Catukkanayo四法门
Paṭhamajjhānakathāvaṇṇanā初禅论说的解释
§160
160. Uttarapadalopaṃ katvā rūpabhavo rūpanti vutto. Jhānassa amaggabhāvepi sati maggavacanaṃ aññamaggabhāvanivāraṇatthanti imasmiṃ atthe maggaggahaṇassa payojanaṃ vuttaṃ, na sabbassa kusalajjhānassa maggabhāvoti. Tattha maggassa bhāvanāya samayavavatthānassa katattā amaggabhāvanāsamaye pavattānaṃ phassādīnaṃ kusalabhāvo na dassito siyā, tasmā sabbassa maggabhāvo dassetabboti. Ito añño maggo natthīti evaṃ aññabhūmikavidhuro sati paccayantare rūpūpapattijanakasabhāvo vipākadhammasabhāvo viya vipākadhammavasena sabbasamāno maggasaddena vuttoti dassetīti veditabbaṃ. Kusalaṃ dānanti alobho daṭṭhabbo. Atha vā cetanā dānaṃ, taṃ vajjetvā itare dve cetanāsampayuttakāti vuttā. Vaṭṭantīti maggabhāvato jhānavacanena saṅgahetvā maggoti vattuṃ vaṭṭantīti attho. Okappanāti saddahanā. Aññattha diṭṭhaṃ atthaṃ pariccajitvā ‘‘janeti vaḍḍhetī’’ti ayamattho kasmā vuttoti nirupasaggassa aññattha evamatthasseva diṭṭhattāti imamatthaṃ vibhāvetuṃ ‘‘puna caparaṃ udāyī’’ti (ma. ni. 2.246 ādayo) suttamāhaṭaṃ. Kesañci ariyānaṃ ariyamaggena siddhāni aññāni ca jhānāni bhāvanāsabhāvānevāti tesupi bhāventena samayavavatthānaṃ ijjhatīti.
第160条指出：断除脚趾后半称为形色法中色果部分。虽禅定失通时，念仍用于指示道义，表示禅道不同断除之障碍，于此意指道中必然有修习。非所有善禅定均属道果色法，因修习中段落及时间之限定，非近断除修定则其色法之善性不显。故应以“道果色法”称之，以便说明修持过程。此理亦说明唯有具有该道性质的善法，才是一切道的显用。因仅有一种路径，不存在他道。圣者道境具慧，诸禅乃是修习因缘中成就之法，也即逐步修证显现所依，故诠明修持是达成之途径。善即布施应持无贪。或称心念布施，此布施中有二种与念合。环即接续圭臬，以“道色”名之。表明「迅速持守」之义。另有断舍异义，为舍离隐含疑惑之义，故经典引用“再起伍答夷”解释本义。部分圣道以诸禅现前而证效，是修持因缘不可缺少。
Nissaranti niggacchanti etena, ettha vāti nissaraṇaṃ. Ke niggacchanti? Kāmā. Tesaṃ kāmānaṃ nissaraṇaṃ pahānanti attho. Evañhi ‘‘kāmāna’’nti kattari sāmivacanaṃ yujjati. Vatthukāmehipīti vatthukāmehi viviccevātipi attho yujjatīti evaṃ yujjamānatthantarasamuccayattho pi-saddo, na kilesakāmasamuccayattho. Kasmā? Imasmiṃ atthe kilesakāmānaṃ dutiyapadena vivekassa vuttattā. Akusalasaddena yadipi kilesakāmā, athāpi sabbākusalā gahitā, sabbathā pana kilesakāmehi viveko vuttoti āha ‘‘dutiyena kilesakāmehi vivekavacanato’’ti. Kāmaguṇādhigamahetupi pāṇātipātādiasuddhappayogo hotīti tabbivekena payogasuddhi vibhāvitā. Taṇhāsaṃkilesasodhanena āsayaposanaṃ.
“nissaranti niggacchanti”意「脱离、出离」；“etena ettha”属语“脱离”之说。谁出离？欲界。欲界诸欲脱离此谓。故“欲”字谓“属语”，指其为主对象。又“vatthukāmehipīti”表示属欲之意，非贪欲之综称，是指针对世间物欲等。因第二词用分离别称欲界，以区别“烦恼欲”。所谓“不善词”含“烦恼欲”，而“善断欲”指“非烦恼”“正断欲”。此即说明：以业力净除伤害生命诸所持守者，因缘清净而分净。渴爱染烦恼净除，为种子尽灭，乃为根本安立。
Aññesampicāti diṭṭhimānādīnaṃ phassādīnañca. Upari vuccamānāni jhānaṅgāni uparijjhānaṅgāni, tesaṃ attano vipaccanīkānaṃ paṭipakkhabhāvadassanatthaṃ tappaccanīkanīvaraṇavacanaṃ. Byāpādavivekavacanena ‘‘anatthaṃ me acarī’’tiādiāghātavatthubhedavisayassa dosassa mohādhikānaṃ thinamiddhādīnaṃ vivekavacanena paṭicchādanavasena dukkhādipubbantādibhedavisayassa mohassa vikkhambhanaviveko vutto. Kāmarāgabyāpādatadekaṭṭhathinamiddhādivikkhambhanakañcedaṃ sabbākusalapaṭipakkhasabhāvattā sabbakusalānaṃ tena sabhāvena sabbākusalānaṃ pahānaṃ hontampi kāmarāgādivikkhambhanasabhāvamevāti taṃsabhāvattā avisesetvā nīvaraṇākusalamūlādīnaṃ vikkhambhanaviveko vutto hotīti āha.
还有对分别见者等之接触等的分别。以上所说的是禅那的支分及反禅那的支分，对于它们自身所对立的本相，出于展示其相反面故而称为妨碍之一言。由嗔恨离别语说“我不应作”等，属于无益存在及他者；缘其属于烦恼的分别事理，因诸瞋恨等烦恼过盛，昏沉等碍故，分别为离别之语以盖蔽由苦等生起与先起相别之烦恼的无明。对由欲爱、嗔恨等所引落的昏沉等烦恼延缓之别果，谓此皆出于诸究竟善法之对立本性。既皆出于诸善法之缘故，故这些善法亦同样能令诸不善法断除，而对欲爱等延缓之本性，则专以本性为别。由此说妨碍为恶法之根本乃至于延缓之别果也，因此如是说。
Vitakkassa kiccavisesena thirabhāvappatte paṭhamajjhānasamādhimhi paccanīkadūrībhāvakatena thirabhāvena taṃsadisesu vitakkarahitesu dutiyajjhānādisamādhīsu ca appanāti aṭṭhakathāvohāroti vitakkassa appanāyogo vutto, aññathā vitakkova appanāti tassa taṃsampayogo na siyāti. Attho…pe… daṭṭhabbo jhānasamaṅgino vitakkavicārasamaṅgitādassanena jhānasseva savitakkasavicārabhāvassa vuttattā.
思维是指沿着某特定事务念头的参与。有坚立如山之性质，体现于初禅定中，由于思维远离心念的散乱，表现出坚固特征。此等独特性质，亦见于无思维者如第二禅等定，辞训所说此为思维的止息结合。若非如此，就只能说是思维的止息，故与思维无结合。其义是……可见于禅定成员中，以思与观共存之显现，仅以带思带观的状态称为禅。
Vivekajaṃ pītisukhanti ettha purimasmiṃ atthe vivekajanti jhānaṃ. Pītisukhasaddato ca atthiatthavisesavato assa, asmiṃ vāti ettha a-kāro vutto. Dutiye pītisukhameva vivekajaṃ. Vivekajaṃpītisukhanti ca aññapadatthe samāso paccattaniddesassa ca alopo kato, lope vā sati ‘‘vivekajapītisukha’’nti pāṭhoti ayaṃ viseso. Gaṇanānupubbatāti gaṇanānupubbatāya, gaṇanānupubbatāmattaṃ vā paṭhamanti vacananti attho. Niccādivipallāsappahānena maggo asammohato aniccādilakkhaṇāni paṭivijjhatīti lakkhaṇūpanijjhānaṃ. Asammosadhammaṃ nibbānaṃ aviparītalakkhaṇattā anaññathābhāvato tathalakkhaṇaṃ.
于此，所谓由离欲生之喜乐是禅定。由喜乐声等分别说明其特有意义，于此吠语已不同，故此处谓“无形”。第二禅依然是由喜乐生之喜乐。由由离欲所生喜乐，是另有所指，与前述所指及当下指示的皆有所异，故谓此为特异。所谓“数目序列”，即按排比顺次，因以此顺次，谓之首。如舍弃常等堕落者，其道则非妄想乃是对无常等三相洞见后而得的禅的成就。不存在烦恼之相的无漏法即为涅槃，无其相是无二异性特征。
Dutiyajjhānakathāvaṇṇanā第二禅论说的解释
§161-2
161-2.Vitakkavicārānaṃ vūpasamāti etena yehi vitakkavicārehi paṭhamajjhānassa oḷārikatā, tesaṃ samatikkamā dutiyajjhānassa samadhigamo, na sabhāvato anoḷārikānaṃ phassādīnaṃ samatikkamāti ayamattho dīpito hoti. Evaṃ ‘‘pītiyā ca virāgā’’tiādīsu nayo . Tasmā vitakkavicārapītisukhasamatikkamavacanāni oḷārikoḷārikaṅgasamatikkamā dutiyādiadhigamaparidīpakānīti tesaṃ ekadesabhūtaṃ vitakkavicārasamatikkamavacanaṃ taṃdīpakanti vuttaṃ. Atha vā vitakkavicāravūpasamavacaneneva taṃsamatikkamā dutiyādhigamadīpakena pītivirāgādivacanānaṃ pītiyādisamatikkamā tatiyādiadhigamadīpakatā hotīti tassa taṃdīpakatā vuttā.
思维观照的宁息，是指以此等思维观照克服初禅中粗重之烦恼，而得第二禅之成就，非以本性而言未克服粗重烦恼。此义甚为详尽，于“由喜乐生离欲”等语句之意由此引伸。因此“思维观照-喜乐-宁息”之语，是指由粗躁烦恼克服，通达后续第二禅等的成就之说，为其整体光明。又或是仅以思维观照的宁息言语，亦示第二禅等成就，继而对喜乐生离欲等语作宁息阐释，至第三禅等成就，此则释其光明之由。
Nīlavaṇṇayogato nīlavatthaṃ viyāti nīlayogato vatthaṃ nīlaṃ viyāti adhippāyo. Yena sampasādanena yogā jhānaṃ sampasādanaṃ, tasmiṃ dassite ‘‘sampasādanaṃ jhāna’’nti samānādhikaraṇaniddeseneva taṃyogā jhāne taṃsaddappavatti dassitāti avirodho yutto. Ekodibhāve kathanti ekodimhi dassite ‘‘ekodibhāvaṃ jhāna’’nti samānādhikaraṇaniddeseneva jhānassa ekodivaḍḍhanatā vuttā hotīti. Ekodibhāvanti panidaṃ uddharitvā ekodissa niddeso na kattabbo siyāti ekodibhāvasaddo eva samādhimhi pavatto sampasādanasaddo viya jhānamhi pavattatīti yuttaṃ.
藉由青色混合，青色纱布表现青色，达此理义。由此所示之清净出生禅定，是禅之成就之表现，于此显现称为“清净禅”，用通指意义，得此理义无抵触。所谓“一境成一相”，示说能在一处达到，“一境成一相禅”，因称禅定成一境而增长之理义。此“一境成一相”不过是言辞表现，不必依讲一境佛意做实指，仅言一境成相字，即如清净字，皆指禅定中通达之清净理义。
Appitāti gamitā vināsaṃ. Dutiyajjhānādiadhigamupāyadīpakena ajjhattasampasādanatāya cetaso ekodibhāvatāya ca hetudīpakena avitakkāvicārabhāvahetudīpakena ca vitakkavicāravūpasamavacaneneva vitakkavicārābhāvo dīpitoti kiṃ puna avitakkaavicāravacanena katenāti? Na, adīpitattā. Na hi vitakkavicāravūpasamavacanena vitakkavicārānaṃ appavatti vuttā hoti. Vitakkavicāresu hi taṇhāpahānañca etesaṃ vūpasamanaṃ. Ye ca saṅkhāresu taṇhāpahānaṃ karonti, tesu maggesu pahīnataṇhesu phalesu ca saṅkhārappavatti hoti, evamidhāpi vikkhambhitavitakkavicārataṇhassa dutiyajjhānassa vitakkavicārasampayogo purimena na nivārito siyāti taṃnivāraṇatthaṃ āvajjitukāmatādiatikkamova tesaṃ vūpasamoti dassanatthañca ‘‘avitakkaṃ avicāra’’nti vuttaṃ.
“灭除”的含义是破坏。由第二禅等成就法的指示，即内心之清净及一境成一相之原因，及思维观照止息的原因，是以兴起思维与观止息，故说思维观照之无。又何须以‘无思维观照’语说？非也，是由无被兴起之故。因思维观照止息一语，并未说明思维观照的不起。于思维观照中有断除渴爱，是其宁息。于行法中断除渴爱，则对应圣道及圣果的生起，亦如是，第二禅因放下烦恼等妨碍，能够相应思维观照相续之起，故说为无碍。为说明此无碍，故以“无思维无观照”语出现。
Tatiyajjhānakathāvaṇṇanā第三禅那论述的解释
§163
163.Parisuddhapakati khīṇāsavapakati nikkilesatā. Upekkhānimittanti ettha līnuddhaccapakkhapātarahitaṃ majjhattaṃ vīriyaṃ ‘‘upekkhā’’ti vuttaṃ, tadeva taṃ ākāraṃ gahetvā pavattetabbassa tādisassa vīriyassa nimittabhāvato upekkhānimittaṃ. Paṭhamajjhānappaṭilābhatthāya nīvaraṇe…pe… nevasaññānāsaññāyatanasamāpattipaṭilābhatthāya ākiñcaññāyatanasaññaṃ paṭisaṅkhāsantiṭṭhanāpaññāsaṅkhārupekkhāsu ñāṇanti imā aṭṭha samāpattivasena uppajjanti. Sotāpattimaggapaṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jarāmaraṇasokaparidevadukkhadomanassaupāyāse. Sotāpattiphalasamāpattatthāya uppādaṃ…pe… upāyāse…pe… arahattamaggapaṭilābhatthāya uppādaṃ…pe… upāyāse. Arahattaphalasamāpattatthāya…pe… suññatavihārasamāpattatthāya…pe… animittavihārasamāpattatthāya uppādaṃ pavattaṃ āyūhanaṃ paṭisandhiṃ…pe… paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇanti imā dasa vipassanāvasena uppajjanti.
163.清净的勤奋、已断除烦恼的勤奋、无缺点的勤奋。这儿所谓的“无喜无忧的念”为没有旷逸昏沉和忧愁的正中间的精进，此“无喜无忧”以这种形态建立，得此特征者，便应供持行之。为了得到初禅以上的禅定，除烦恼......不退转于无感受无想禅定的体验，为了得到空无所有禅定的体验，则舍弃有所有处的想立定。此由智慧所成立，即归于平等观照知，八种禅定的体验依次产生。以入流圣道之体会为由，生起的缘起迹象，年龄增长、续命、结缘、去向、生、老死、忧悲苦恼等业果。入流道果之体验，此处依次如前。阿拉汉道体会如前。阿拉汉果位体验如前。空无所有的禅定体验如前。无缘相禅定体验如前，生起的缘起迹象，年龄增长、续命、结缘等。由归于平等观智慧之知，十种内观依次生起。
Yadatthi yaṃ bhūtanti khandhapañcakaṃ, taṃ muñcitukamyatāñāṇena pajahati. Diṭṭhasovatthikattayassa sappalakkhaṇavicinane viya diṭṭhalakkhaṇattayassa bhūtassa saṅkhāralakkhaṇavicinane upekkhaṃ paṭilabhati. Anābhogarasāti paṇītasukhepi tasmiṃ avanati paṭipakkhakiccāti attho. Nāmakāyena cetasikasukhaṃ kāyikasukhahetu rūpasamuṭṭhāpanena kāyikasukhañca jhānasamaṅgī paṭisaṃvedetīti vuccati. Phuṭattā byāpitattā. Yathā hi udakena phuṭasarīrassa tādise nātipaccanīke vātādike phoṭṭhabbe phuṭṭhe sukhaṃ uppajjati, evaṃ etehi phuṭasarīrassapi.
所谓欲舍弃蕴五法，应以欲舍弃之知而断除。就已见实相之见为正的三相辨析，如同所见三相蕴的业相辨析，得平等观。所谓无苦感受即便于远离苦中之至乐，同理言之。由名称和形体所生精神快乐，是因身体色法所成，体验身体快乐近似禅定状态。此快乐有触感、广大感。如同水中泡沫虽被风轻吹，但产生舒适快乐，诸此皆为触觉身体的快乐。
Catutthajjhānakathāvaṇṇanā第四禅那论述的解释
§165
165.Avibhūtapaccupaṭṭhānāti sukhadukkhāni viya avibhūtākārā piṭṭhipāsāṇagatamigamaggo viya tadanumātabbāvibhūtākāropaṭṭhānā.
165.所谓“不成物之守”，是快乐不快乐的状态，虽无固定形相，却如坚石一般刚硬难破的律令戒规，应以此理解为“不成物之守”。
Catukkanayavaṇṇanā niṭṭhitā. · 四分法的解释结束。
Pañcakanayavaṇṇanā五分法的解释
§167
167.Yassā pana dhammadhātuyāti sabbaññutaññāṇassa. Tena hi dhammānaṃ ākārabhedaṃ ñatvā tadanurūpaṃ desanaṃ niyāmetīti. Ettha ca pañcakanaye dutiyajjhānaṃ catukkanaye dutiyajjhānapakkhikaṃ katvā vibhattaṃ ‘‘yasmiṃ…pe… maggaṃ bhāveti avitakkaṃ vicāramattaṃ samādhijaṃ pītisukhaṃ dutiyajjhānaṃ upasampajja viharatī’’ti. Kasmā? Ekattakāyanānattasaññīsattāvāsaphalatāya dutiyajjhānena samānaphalattā paṭhamajjhānasamādhito jātattā ca. Paṭhamajjhānameva hi kāmehi akusalehi ca vivittanti tadabhāvā na idha ‘‘vivicceva kāmehi vivicca akusalehī’’ti sakkā vattuṃ, nāpi ‘‘vivekaja’’nti. Suttantadesanāsu ca pañcakanaye dutiyatatiyajjhānāni dutiyajjhānameva bhajanti vitakkavūpasamā vicāravūpasamā avitakkattā avicārattā cāti.
167.所谓法界，即一切智慧通达者之知。以此了解诸法形相之差别，便能依相应之理受教。此处有五果中第二禅，四果中第二禅有其相，文中分明说：‘于何处修行无思无虑，仅得禅定，生喜乐，即第二禅安住’。为何？因具一心无我见者，第二禅与入流圣果同果位而生。初禅离欲及不善法，故不说为“唯离欲及不善法”，也不称“由离欲生”而名之。经典说法中，五果之第二及第三禅皆属第二禅，具正念止思、无念止思、无思无念。
Paṭipadācatukkavaṇṇanā行道四法的解释
§176-180
176-180.Tassa tassa jhānassa upacāranti nīvaraṇavitakkavicāranikantiyādīnaṃ vūpasamā thirabhūto kāmāvacarasamādhi. Tadanudhammatāti tadanurūpatābhūtā, sā pana tadassādasaṅkhātā tadassādasampayuttakkhandhasaṅkhātā vā micchāsatīti vadanti. Avigatanikantikā taṃtaṃpariharaṇasatītipi vattuṃ vaṭṭatīti evañca katvā ‘‘satiyā vā nikantiyā vā’’ti vikappo kato. Āgamanavasenāpi ca paṭipadā hontiyevāti idaṃ kadāci dutiyādīnaṃ paṭhamādiāgamanakatapaṭipadataṃ sandhāya vuttaṃ. Api-saddo hi anekantikataṃ dīpeti, etassa anekantikattā eva ca pāḷiyaṃ ekekasmiṃ jhāne catasso paṭipadā cattāri ārammaṇāni soḷasakkhattukañca visuṃ visuṃ yojitaṃ. Aññathā ekekasmiṃ paṭipadādimhi nava nava jhānāni yojetabbāni siyunti.
176-180.各禅之近行是止念、思虑等烦恼削减后的稳固，是欲界精进禅定。所谓依其理同理，是与彼禅相应，或共依禅集，谓之外道异见者谤。未断绝、未断除者，连绵烦恼未消除，尚强念逐条说此。二者皆谓“念或近行”，此说有所改革。又说初入等道相续修习法无间断。依缘起者道路通达，故说此乃佛初转法轮之修行。音义上多侧面指涉，故于巴利文中各禅初步行法是四缘起、十六根境等结合用。否则每个初步行中应有九新禅法相连。
Ārammaṇacatukkavaṇṇanā所缘四法的解释
§181
181.Appaguṇanti pañcahi vasitāhi avasīkataṃ.
181.所谓恶行，为由五恶业所作之恶事。
Ārammaṇapaṭipadāmissakavaṇṇanā所缘与行道混合之解释
§186
186.Heṭṭhāti soḷasakkhattukato pubbe. Ye keci jhānaṃ uppādenti nāmāti vacanena ye katādhikārā sekkhā maggeneva uppāditajjhānā, tesaṃ jhānāni maggapaṭibaddhatāya suddhikanavakasaṅgahitānīti veditabbāni. Na hi te uppādenti nāmāti.
186.「Heṭṭhāti soḷasakkhattukato pubbe」者，译为「下文所说，指的是过往十六年间。那些因‘起发’之名而说的禅，那些以言语表达并依法行持、如同须陀洹道所能产生的禅，应被认为是禅定，以道为依止而生起的正净、清净心相积聚。」必须认识这一义理。因为所谓禅并非任意起起伏伏的假象。
Kasiṇakathāvaṇṇanā遍论之解释
§203
203. Nirodhapādakatāvacanena āruppapādakatā ca dassitā. Khippadassanaṃ khippābhiññatā khippanisantibhāvo.
203.关于“断除之所依”的教诲，也显现了“无色之所依”的特性。所谓急速显现，即迅速的直观和迅速熄灭的状态。
Abhibhāyatanakathāvaṇṇanā胜处论之解释
§204
204.Aññampīti kevalaṃ kasiṇāyatanasaṅkhātameva ahutvā abhibhāyatanasaṅkhātampi pavattatīti satipi abhibhāyatanānaṃ kasiṇāyatanatte kasiṇāyatanabhāvato añño abhibhāyatanabhāvo kasiṇanimittābhibhavanakabhāvanānimittanānattatoti dasseti. Tattha abhibhavatīti abhibhu, parikammaṃ, ñāṇaṃ vā. Abhibhu āyatanaṃ etassāti abhibhāyatanaṃ, jhānaṃ. Abhibhavitabbaṃ vā ārammaṇasaṅkhātaṃ āyatanaṃ etassāti abhibhāyatanaṃ, jhānaṃ. Ārammaṇābhibhavanato abhibhu ca taṃ āyatanañca yogino sukhavisesānaṃ adhiṭṭhānabhāvato manāyatanadhammāyatanabhāvato cātipi sasampayuttaṃ jhānaṃ abhibhāyatanaṃ. Maggappaṭibaddhatāya tadā samāpattito vuṭṭhitassa ābhogo pubbabhāgabhāvanāvasena jhānakkhaṇe pavattaṃ abhibhavanākāraṃ gahetvā pavatto vuttoti daṭṭhabbo. Āgamesu pana ‘‘ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. Appamāṇāni suvaṇṇadubbaṇṇāni. Ajjhattaṃ arūpasaññī eko…pe… parittāni suvaṇṇadubbaṇṇāni. Appamāṇāni suvaṇṇadubbaṇṇānī’’ti (dī. ni. 2.173; ma. ni. 2.249; a. ni. 8.65) imesaṃ catunnaṃ abhibhāyatanānaṃ āgatattā āgamaṭṭhakathāsu (dī. ni. aṭṭha. 2.173; ma. ni. aṭṭha. 2. 249-250; a. ni. aṭṭha. 3.8.65) ‘‘vaṇṇavasena ābhoge vijjamānepi parittaappamāṇavaseneva imāni abhibhāyatanāni desitānī’’ti vuttaṃ. Parittaappamāṇatā hi abhibhavanassa kāraṇaṃ vaṇṇābhoge satipi asatipi. Tattha ca vaṇṇābhogarahitāni sahitāni ca sabbāni parittāni ‘‘suvaṇṇadubbaṇṇānī’’ti vuttāni, tathā appamāṇānīti daṭṭhabbāni. Atthi hi eso pariyāyo parittāni abhibhuyya tāni ce kadāci vaṇṇavasena ābhujitāni honti suvaṇṇadubbaṇṇāni abhibhuyyāti. Idha pana nippariyāyadesanattā vaṇṇābhogarahitāni visuṃ vuttāni sahitāni ca. Atthi hi ubhayattha abhibhavanavisesoti.
204.「另外」者，仅指所谓虽仅为五蕴内界处的界类基数〈kasīṇaāyatana，即界色等境相聚合处〉，仍可推及於外境类基数〈abhibhāyatanā，即超越之境相〉，且五蕴合聚处在界类诸相中存在有别于他境相的特性。此处所解「Abhibhavati」含义有三：主宰、贯穿或知见。谓主宰此界所依相处，即所谓支配之界（abhibhāyatana），即禅；或当被主宰的界所依之处，亦即禅；禅由专注賴诸入处或心界作为基础而生。其次，禅乃至诸心境具有特殊之安乐注持，使心境集成，故此禅相当于主宰境相。依道正知，坚持定势，继承先前之修习，禅此时在刹那间起与灭，主宰表现方式显现。法句经、曼荼罗经与增支经有明说四种超越境〈阿毗达摩及本注所言〉，谓色所依与无色所依的超越状态。今此处所云「色之所依」于当时教诲广泛称为「超越境」，乃称其超越有别，非满溢界相，而是有限之色相。此四超越境之义，在增支释义文本中清楚注解曰：即使在境起灭间，亦如有限之色彩显现，具有限定特性。色彩有限性的造成，是由于空色有与无的不均匀表现，因此旁及自由消长之色彩现象。并非所有色彩消减状态均属色彩亏缺，实则有其存在的完整有色表现与有限性。此为超越境的段别开释。
Tattha ca pariyāyadesanattā vimokkhānampi abhibhavanapariyāyo atthīti ‘‘ajjhattaṃ rūpasaññī’’ti abhibhāyatanadvayaṃ vuttaṃ, tatiyacatutthaabhibhāyatanesu dutiyavimokkho vaṇṇābhibhāyatanesu tatiyavimokkho ca abhibhavanappavattito saṅgahito, idha pana nippariyāyadesanattā vimokkhābhibhāyatanāni asaṅkarato dassetuṃ vimokkhe vajjetvā abhibhāyatanāni kathitāni. Sabbāni ca vimokkhakiccāni vimokkhadesanāya vuttāni, tadetaṃ ‘‘ajjhattaṃ rūpasaññī’’ti āgatassa abhibhāyatanadvayassa abhibhāyatanesu avacanato ‘‘rūpī rūpāni passatī’’tiādīnañca sabbavimokkhakiccasādhāraṇavacanabhāvato vavatthānaṃ katanti viññāyati.
由此观之，因应灭谛及第二至第四种超越境，第二解脱界与第三解脱界包含色彩超越境等，因应教义表达，超越境意思故删除缺失界限。教义专文阐述诸解脱事因，明解「内住色觉」谓知色界内相等诸禅法成就，兼容诸超越境的普遍教化内容。
Ajjhattarūpānaṃ anabhibhavanīyatoti idaṃ katthacipi ‘‘ajjhattaṃ rūpāni passatī’’ti avatvā sabbattha yaṃ vuttaṃ ‘‘bahiddhā rūpāni passatī’’ti, tassa kāraṇavacanaṃ. Tena yaṃ aññahetukaṃ, taṃ tena hetunā vuttaṃ. Yaṃ pana desanāvilāsahetukaṃ ajjhattaṃ arūpasaññitāya eva idha vacanaṃ, na tassa aññaṃ kāraṇaṃ maggitabbanti dasseti. Ajjhattarūpānaṃ anabhibhavanīyatā ca bahiddhārūpānaṃ viya avibhūtattā, desanāvilāso ca yathāvuttavavatthānavasena veditabbo. Suvaṇṇadubbaṇṇānīti eteneva siddhattā nīlādiabhibhāyatanāni na vattabbānīti ce? Na, nīlādīsu katādhikārānaṃ nīlādibhāvasseva abhibhavanakāraṇattā. Na hi tesaṃ parisuddhāparisuddhavaṇṇaparittatā tadappamāṇatā vā abhibhavanakāraṇaṃ, atha kho nīlādibhāvo evāti.
此处所谓内色不可主宰，乃指某些断除目睹有内色的矛盾，以便阐明外色之显见，并非针对其他原因的主宰。内色不可支配概念如同外色之不可变化性，其非言语赋予的巧妙缘由皆属教义演绎理路。由「有限金色与非金色」等质的因缘说明，祛除色彩变化的误解。即若在蔚蓝等中有超越状态，亦仅以特殊的色彩状态成为主宰原因，不是完全断净，故只能解释为特定色彩的存在而非消亡。
Abhibhāyatanakathāvaṇṇanā niṭṭhitā. · 胜处论之解释完毕。
Vimokkhakathāvaṇṇanā解脱论之解释
§248
248.Rūpīti yenāyaṃ sasantatipariyāpannena rūpena samannāgato, taṃ yassa jhānassa hetubhāvena visiṭṭhaṃ rūpaṃ hoti. Yena visiṭṭhena rūpīti vucceyya, tadeva sasantatipariyāpannarūpanimittaṃ jhānamiva paramatthato rūpībhāvasādhakanti daṭṭhabbaṃ. Kasiṇadesanā jhānānameva kasiṇabhāvena pavattā abhidhamme, sutte pana ārammaṇānanti ‘‘abhidhammavasenā’’ti vuttaṃ.
248.所谓色者，是指具备连续性围绕一切处相的存在。此色为某一禅定之原因并为其特征之根本。所称最特化之色，应是具连续环绕特性且具有禅定真实成就体的色。虽然五蕴内所说禅乃以五蕴色相为因，但经典中“起缘”一词的用法常被解释为特指依止之境，缘即阿毗达摩的专用说法。
Vimokkhakathāvaṇṇanā niṭṭhitā. · 解脱论之解释完毕。
Brahmavihārakathāvaṇṇanā梵住论注释
§251
251. Somanassadomanassarahitaṃ aññāṇameva aññāṇupekkhā. Kilesodhīnaṃ maggodhīhi ajitattā anodhijinassa. Sattamabhavādito uddhaṃ pavattavipākassa ajitattā avipākajinassa. Niddosabhāvenāti nippaṭighabhāvena. Ekassapi sattassa appaṭibhāganimittattā paricchedaggahaṇaṃ natthi, na ca sammutisaccavasena pavattaṃ sattaggahaṇaṃ paricchinnarūpādiggahaṇaṃ hotīti appanāppattiyāpi aparāmāsasattaggahaṇamuddhabhūtānaṃ mettādīnaṃ ekasattārammaṇānampi appamāṇagocaratā vuttāti veditabbā.
251. 心无欢喜无忧愁者，唯以智知为智观。净愆者，依途径净者，为胜利之者，无倒错者。众生从生起到果报的流转，当胜利者，未得果报者。『无嗔』者，为无嗔心之表现，即无阻遏之相。即便是一切众生中极微小的部分，亦无断绝之因缘，故无断除之可能；亦非依公认真理而产生的众生断绝、断念、显现等故，故不能断绝。况且，即使未成无遗漏断除众生之因缘，观念中对有情及种种对象（如友爱等）无量无边之境界，皆称为无尽安住，故应当知之。
Brahmavihārakathāvaṇṇanā niṭṭhitā. · 梵住论注释终了。
Asubhakathāvaṇṇanā不净论注释
§263
263. Uddhaṃ dhumātattā uddhumātaṃ. Setarattehi paribhinnaṃ vimissitaṃ nīlaṃ vinīlaṃ, purimavaṇṇavipariṇāmabhūtaṃ vā nīlaṃ vinīlaṃ. Saṅghāṭo aṅgānaṃ susambaddhatā. Ārammaṇassa dubbalatā paṭipakkhabhāvena cittaṃ ṭhapetuṃ asamatthatā. Attani ānisaṃsadassananīvaraṇarogavūpasamānaṃ yathākkamaṃ pupphachaḍḍakavamanavirecanaupamā yojetabbā. Paṭikūlamanasikārasāmaññena asubhehi kesādīhi paṭikūlajjhānassa gahaṇaṃ sivathikāvaṇṇajjhānassa ca. Tampi hi paṭikūlamanasikāravaseneva uppajjatīti, sivathikappakārāni vā sivathikāvaṇṇāni.
263. 『向上』是由烟气所生的向上之气。色相被丝线等紧缚扰乱者，为淡蓝至深蓝者，或由前色变化成的蓝、深蓝色。袈裟绳结接缝处，织结严密。因本身对所缘境界的懈怠，于心难以安立，表现为对修行的逆行性无力。应如实调和自己，消除有碍于烦恼消减的障碍病，譬如用花瓣轻轻扔丝网使其通畅。因与不喜相对的观照常有恶意，所以困于恶之虑，称为烦恼观。因这烦恼观生起故，净色宝石状的禅定也随之生起。
Asubhakathāvaṇṇanā niṭṭhitā. · 不净论注释终了。
Rūpāvacarakusalakathāvaṇṇanā niṭṭhitā. · 色界善论注释终了。
Arūpāvacarakusalakathāvaṇṇanā无色界善论注释
§265
265.Sabbākārenāti evaṃ rūpanimittaṃ daṇḍādānasambhavadassanādinā sabbena rūparūpanimittesu tadārammaṇajjhānesu dosadassanākārena, rūpādīsu nikantippahānaanāvajjitukāmatādinā vā. Virāgāti jigucchanā. Āneñjābhisaṅkhāravacanādīhi āneñjatā ‘‘santā ime cunda ariyassa vinaye vimokkhā’’tiādinā santavimokkhatā ca vuttā. Dosadassanapaṭipakkhabhāvanāvasena paṭighasaññānaṃ suppahīnattā mahatāpi saddena arūpasamāpattito na vuṭṭhāti. Tathā pana na suppahīnattā sabbarūpasamāpattito vuṭṭhānaṃ siyā, paṭhamajjhānaṃ pana appakampi saddaṃ na sahatīti taṃ samāpannassa saddo kaṇṭakoti vuttaṃ.
265.『一切种类』者，即对诸色种种相缘起之见，借由持棍棒施舍等观想，导致见彼色体之烦恼诸相。由于想远离诸色等，一味欲舍弃者，名为『离欲』。又经由『无贪』等分别言语，谓之『离欲』，言曰：“于是世尊戒律之圣者，得解脱。”因反对烦恼之行为，令对相触痛苦之念渺小，因此即使生起极大声响，亦不被破坏而定入无色。然非无破坏时可定入全无色，初禅甚至一点声音亦不容纳，此定时声音被称为『刺耳』。
Āruppabhāvanāya abhāve cutito uddhaṃ uppattirahānaṃ rūpasaññāpaṭighasaññānaṃ yāva attano vipākappavatti, tāva anuppattidhammatāpādanena samatikkamo atthaṅgamo ca vutto. Nānattasaññāsu pana yā tasmiṃ bhave na uppajjanti, tā anokāsatāya na uppajjanti, na āruppabhāvanāya nivāritattā. Anivāritattā ca kāci uppajjanti. Tasmā tāsaṃ amanasikāro anāvajjanaṃ apaccavekkhaṇaṃ, javanapaṭipādakena vā bhavaṅgamanassa antare akaraṇaṃ appavesanaṃ vuttaṃ, tena ca nānattasaññāmanasikārahetūnaṃ rūpānaṃ samatikkamā samādhissa thirabhāvaṃ dasseti. Rūpasamatikkamābhāveneva hi rūpasamāpattīsu ‘‘nānattasaññānaṃ amanasikārā’’ti ekassa avacananti. Ko ānisaṃso, na hi sabbassādavatthurahite ākāse pavattitasaññāya ānisaṃso dissatīti vuttaṃ hoti. Rūpasaññāsamatikkamanādikaṃ vacanaṃ ānisaṃsassa pakāsanaṃ, na attho.
因无色禅修完成时的缺乏，断绝向上生起之色根触等烦恼，直到自己业报得现时，称为不发生。各色相异于一切处所皆不生，自然不能生于无色禅定，是为无阻止。同样，某些烦恼生起不同于无色禅定，不属无阻止。由此，对此等无情、无知觉、无反观、不回溯之色相，无所涉入，称为快速中道修行，谓之不进入。因不同色相念头之因，修行定心时显现坚定不移。由于断绝色相障碍，称之为色相超越缺失时对‘各种分别念无所注意’者表示。因没有所缘境界之音声亦无增益，故无音声时之超越指不同；若说色识的超越为缘起，此为不成立。该处是探索缘起之意，无实际意义。
Aññatthāti suttesu. Tattha hi parittakasiṇugghāṭanepi rūpavivekamattaggahaṇena paricchedassa aggahaṇato anantapharaṇatā ca vuttā, idha pana anantapharaṇatāsabbhāvepi ugghāṭitakasiṇavasena parittānantatā hotīti dassanatthaṃ ‘‘ananto ākāso’’ti na vuttanti adhippāyo. Samayavavatthāpanajhānavisesanenevettha attho, na paṭipattiyāti tadavacanaṃ.
『别义』即经中言。此处虽因外围颜色光辉破灭，色相辨别稍显集聚，故讲断除叠加及无尽开放。这里因无尽开放及绝对性质，借由破灭外围色辉，故为有限开放。为此并未称‘无限虚空’，乃是执著意念。因时间观念及禅定特性，非此义及行为。
§266
266. Paṭhamāruppaviññāṇaṃ attano pharaṇākāreneva anantanti manasikātabbattā ‘‘ananta’’nti vuttaṃ. Ugghāṭabhāvo ugghāṭimaṃ.
266. 初无色识为本身之开放虚空而心念应于此处止息，谓为“无限”。所谓开放是指心境之完全清明。
§267
267.Akiñcananti viññāṇassa kiñci pakāraṃ aggahetvā sabbena sabbaṃ vibhāvanaṃ āha.
267.『无所有』者，谓识无任何固定的性质，且全面彻底地加以分析说明。
§268
268.Yāyāti saṅkhārāvasesasaññāya. Taṃ tāva paṭipattiṃ. Āvajjissāmītiādinā tanninnāvajjanādipavattiyā abhāvaṃ dasseti, na tadatikkamanatthāya āvajjanabhāvanāpavattiyā. Nāsaññāti saññābhāvo ca etissā atthīti attho. Samūhagahaṇavasena pavattaṃ kalāpasammasanaṃ. Phassādiekekadhammagahaṇavasena pavattā anupadadhammavipassanā.
268.『行余灭余见』者，谓因行已尽、识亦息止之理。此法唯当于此修行实践，若以主动思维所现妨碍之心起，乃显其无；非为超越此设故施行除盖之禅修。『无见』即识无之理，是此义旨。所谓『合摄前业』的集结，是种种法的束集。以触所分别的个别诸法，显起不依缘法的内观。
Ākāse pavattitaviññāṇātikkamato tatiyā. Tadatikkamato hi tasseva vibhāvanaṃ hoti. Dutiyāruppaviññāṇavibhāvane hi tadeva atikkantaṃ siyā, na tassa ārammaṇaṃ, na cārammaṇe dosaṃ disvā anārammaṇassa vibhāvanātikkamo yujjati. Pāḷiyañca ‘‘viññāṇañcāyatanasamāpattiṃ sato samāpajjitvā tato vuṭṭhahitvā taññeva viññāṇaṃ abhāvetī’’ti (cūḷani. upasīvamāṇavapucchāniddesa 39) ttaṃ, na vuttaṃ ‘‘taññeva viññāṇañcāyatanaṃ abhāvetī’’ti, ‘‘taññeva abhāvetī’’ti vā. ‘‘Anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajjā’’ti (vibha. 508) ettha pana dvayaṃ vuttaṃ ārammaṇañca viññāṇaṃ viññāṇañcāyatanañca. Tasmiṃ dvaye yena kenaci yato vā vuṭṭhito, teneva paṭṭhānaniddiṭṭhena taṃsaddassa sambandhe āpanne viññāṇañcāyatanassa nivattanatthaṃ viññāṇavacanaṃ, tasmā paṭhamāruppaviññāṇasseva abhāvanātikkamo vutto. Tannissitanti tena nissitaṃ. Taṃ maṇḍapalaggaṃ anissāya tena vinābhūte vivitte bahi okāse ṭhānaṃ viya ākāsalaggaviññāṇassa viveke tadapagame tatiyāruppassa ṭhānaṃ.
关于超越空间而起的识为第三识，如实谓之为超越者，是该识的彻底显现。第二识的显现，由于超越其对象，觉知无所依缘，无所依缘处的境界即是无碍的显现。巴利文中说：“识亦随六处（识处）而起，觉知后应须断灭，于是该识便息灭”，此并非说“该识与识处俱灭”，或谓“该识本身息灭”。又说“无限识即为随识处具足而起”，此处所说有二：一为对象，一为识及识之所依，这二者中间有所显现者，即凭此彼识与识所依的相应关系，以说明该识处的返回，即所称“识所依超越”。因而称之为初识的息灭超越。此超越所依者，依该超越而生。犹如汤团离散时依托处无有，他异离处犹如空间，代表空处的无相境，而第三识的所依之地即如空处。
Arūpāvacarakusalakathāvaṇṇanā niṭṭhitā. · 无色界善法论注释完毕。
Tebhūmakakusalavaṇṇanā三界善法注释
§269
269.Imetāva chandādhipateyye pañca nayāti chandādhipateyyanaye ante purimanayānaṃ taṃnayābhimukhappavattiṃ sandhāya vuttaṃ, ayaṃ pana pakāro na pāḷianugato. Na hi pāḷiyaṃ suddhikanayādayo vatvā vīriyādhipateyyādinayā vuttāti. Mahāpakaraṇe sattahi mahāvārehi anulomādinayavicittehi hīnattiko vibhatto. Tattha ca majjhimadhammekadesabhūtā ime vīsati lokiyamahānayāti katvā ‘‘tattha vibhattā’’ti vuttaṃ, na etena kamena imesaṃ nayānaṃ tattha āgatattā.
269.此五法称为欲求主宰之五种领导法，于意欲主宰五法之末段，先前法的意之引导而生起。如其所说，此种现象不合巴利语。因巴利语中，清净领导法及精进主宰等诸法才被称为领导法。于大论中，将领导法分为七类及于大节令时又细分为顺从领导等，并将劣领导排除。又于中道国度中特别作二十种世俗领导法已分，谓为“彼处所别”等言，但非谓此处内诸领导法俱已到来。
Evametesaṃ vibhattaṭṭhānaṃ dassetvā idāni etasmiṃ tebhūmakakusalakathāvasānaṭṭhāne aṭṭhārasakammadvāradassanatthaṃ ‘‘imasmiṃ pana ṭhāne’’tiādimāha. Atha vā hīnapaṇītehi vinivattetvā majjhimarāsiantogadhabhāvaṃ dassentena etesaṃ tebhūmakakusalanayānaṃ hīnattike vibhāgo kato. ‘‘Imasmiṃ pana ṭhāne’’tiādikassa yathāvuttova sambandho. Hīnattike majjhimarāsimhi ye savipākā vaṭṭanissiteneva dānādivasena pavattitā, te hīnāti kātabbā. Ye vivaṭṭanissitena dānādivasena pavattitā, te paṇītāti kātabbā. Avipākā majjhimāti kātabbā. Avipākattā ca tesu majjhimarāsiṃ ṭhapetvā itare dve ekantavaṭṭanissitā nava, vivaṭṭupanissayabhūtā ca navāti aṭṭhārasa kammadvārāni, kammāni ca tāni tassa tassa phalassa kāraṇabhāvena dvārāni cāti kammadvārāni. Tattha tattha vā cittāni kammadvārānīti āha. Taṃtaṃdvārāni vā kāyādīni. Aṭṭhārasa khattiyā ca abhabbā hīnahīnattayādayo nava, bhabbā ca paṇītapaṇītattayādayo navāti kammānurūpeneva veditabbā. Evaṃ brāhmaṇādayo devā ca yojetabbā. Aṭṭhacattālīsa gottacaraṇāni tesaññeva khattiyādīnaṃ bhedā. ‘‘Kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti…pe… cittādhipateyya’’nti (dha. sa. 269-270) evaṃ vutto cittassa cittādhipateyyabhāvo, cittacetasikasamudāye samayavavatthāpako cittasaddo pavattoti ‘‘sampayuttadhammānaṃ vasena vutto’’ti āha.
270.如此分别得知各领导位置后，现于此三土善法终结处，示现十八因缘之入门观察，言“于此位置”等表述。又依劣法分之等，示现中道国土的状态，于善领导中劣部已成。对于“于此位置”等语，表明其相应关联。于劣部中，依结局与施舍等缘起者为劣法，依展开型的施舍等缘起者为善法，未展示结局者为中道法。于未示结局者中，安置于中道之内，分成二类：一类为绝对结局缘起，另一类为展开结局缘起，此二类共十八门业缘，业门乃缘起各果因之关口。所以于彼处，心分别作业之因门。此诸门中，随身等而起。十八戒士阶等，随其能力分别劣善称号，及善劣之异，婆罗门诸天亦当相契。四十八族系为彼戒士等之差别。心生起时，亦有领导心之作用，即心与心所集合时，适当时点而表现心之言辞，谓“随念法相依而起”。
Tebhūmakakusalavaṇṇanā niṭṭhitā. · 三界善法注释完毕。
Lokuttarakusalavaṇṇanā出世间善法注释
§277
277.Lokaṃtaratīti etena lokasamatikkamapaṭipattimāha. Uttaratīti etena lokassantagamanaṃ phale patiṭṭhānaṃ phalaṃ. Samatikkammātiādinā nibbānaṃ. Samatikkammāti hi nissaritvā. Abhibhuyyāti visaṃyuttaṃ hutvāti attho. Tividhopi cattho maggādīsu ekekasmiṃ yojetabbo, maggeyeva vā idha tassa adhippetattā. Ekacittakkhaṇikanti ekamaggassa dve vāre anuppattiṃ sandhāyāha. Aññamaññaṃ dhammānaṃ anativattanādisādhikāya paññāya vaḍḍheti. ‘‘Niyyātīti niyyānīya’’nti vattabbe ī-kārassa rassattaṃ ya-kārassa ca ka-kāraṃ katvā ‘‘niyyānika’’nti vuttaṃ. Niyyāti etenāti niyyānaṃ, niyyānameva niyyānikaṃ venayiko viya. Ettha ‘‘neyyānika’’nti vattabbe i-kārassa e-kārattaṃ akatvā vuttaṃ.
277.所谓出世间者，谓以超越世间之修持路径也。所谓更高处，谓到达世间之宁静果位即果速境界。所谓超越，谓由此而生灭。所谓超越，亦即断绝。所谓支配、制伏，谓成为明亮而通达。于三种道等所分别处，须资助于单一处，或专注于道业。谓单一识念刹那内限定二项修行，彼此相续而共增智。谓彼此之间互不越越，希求增加不可逾越。谓与令去掉对应的音节动词，将之称为“归入语”之说。谓归入即状态归属处。此中说“归入语”时略去一音节，谓归入词尾之类。
Phalanti cittacetasikarāsi vuccati, taṃ aññamaññaṃ sampayuttānaṃ dhammānaṃ attano avayavabhūtānaṃ nissayo hoti. Phalañāṇaṃ vā phalaṃ, sammādiṭṭhiādayo aṅgāni vā. Lokuttarabhāveti lokaṃ uttiṇṇabhāve. Tena phalanibbānāni saṅgaṇhāti. Tesu yaṃ bhavati phalaṃ, taṃ ‘‘bhūmī’’ti vuccati. Yathā vā kammanibbattā kāmabhavādayo taṃsamaṅgino nissayabhāvena ‘‘bhūmī’’ti vuccanti, evaṃ maggena nibbattaṃ phalaṃ ariyasāvakassa kālena kālaṃ samāpajjitabbatāya nissayabhāvato ‘‘bhūmī’’ti vuccati, tatoyeva ariyā cirataraṃ tiṭṭhanti. Samucchedavivekavasenāti ettha apāyagamanīyānaṃ accantasamucchedo itaresañca vijjutobhāsena viya tamassa samucchedo daṭṭhabbo. Lokiyajjhānampi puthujjanassa ariyassa ca akatādhikārassa na vinā paṭipadāya ijjhati, katādhikārassa pana ariyassa maggeneva samijjhanato vipākānaṃ viya kusalena tathā samiddhassa ariyamaggena sadisatāya abhāvato atabbipākattā ca na maggapaṭipadā tassa jhānassa paṭipadāti sakkā vattunti tattha tathā garuṃ katvā paṭipadāhi eva desanā na katā, yathāvuttajjhānasaṅgahatthaṃ suddhikadesanāpi katā.
名为『心意所作之果』者，是指彼此相互相应的法，依止于自身诸有漏身所构成的诸组成部分。所谓果知或果，即是正见等诸法之因素。『出世间』是谓超越世俗之境。由此考之，涅槃诸果汇聚称为涅槃果。于此诸果中所成之果，即称为『地』。如同业所生之诸欲境等，其所依止之因素被称为『地』；同理由圣弟子经由圣道所生之果，因其必然随时间相续而成之所依止，亦称为『地』，此圣地长久存在。所谓断尽慧解脱之相，是指恶趣堕落之绝尽断灭；以及他处分别显现的断灭相，应当见之。即使在世间禅定中，非圣之凡夫未证圣者非圣禅定亦不可得。唯有证得圣者所行圣道，因其智慧成熟且无烦恼果，故得禅定。由此，道之修持正当庄严，虽未宣说修道法，然亦可明知彼禅如实。故本处认为即便未作宣说，亦以此禅与纯净教法相应而宣说之。
Idha pana kassaci vinā paṭipadāya asiddhito garuṃ katvā dassetuṃ ‘‘dukkhapaṭipada’’ntiādi vuttaṃ. Yo koci vāroti sakiṃ dvikkhattuṃ tikkhattuṃ catukkhattuṃ anekakkhattunti evamādīsu vikkhambhanavāresu yo koci. Sakiṃ dvikkhattuñca vikkhambhanavārā sukhā paṭipadā eva, na ca tato uddhaṃ sukhā paṭipadā hotīti tikkhattuṃ vikkhambhanavāraṃ dukkhā paṭipadāti rocesuṃ aṭṭhakathācariyā. Tasmiṃ tathārocite tato paresu catukkhattuṃ vikkhambhanavārādīsu vattabbameva natthīti. Rūpārūpānaṃ lakkhaṇādīhi paricchinditvā gahaṇaṃ rūpārūpapariggaho, nāmarūpamattametaṃ, na añño koci sattādikoti vavatthāpanaṃ nāmarūpavavatthāpanaṃ. Pariggahitarūpārūpassa maggapātubhāvadandhatā ca nāmarūpavavatthāpanādīnaṃ kicchasiddhito siyāti na rūpārūpapariggahakicchatāya eva dukkhapaṭipadatā vattabbāti ce? Taṃ na, nāmarūpavavatthāpanādīnaṃ paccanīkakilesamandatāya sukhasiddhiyampi tathāsiddhavipassanāsahagatānaṃ indriyānaṃ mandatāya maggapātubhāvadandhabhāvato.
此中若有人未证道而以庄重表示苦行之道，即称为『苦道』。有些人造口业，或造二口、三口、直至四口等多种口业之业障，在诸障碍期中之若有破戒者，则称其二口期为苦行之路，不是其后升起之快乐修行之路，故作三口障之行即为苦行之道，别处亦有诠释。于此依据，四口障碍等不可更改适用。以色与无色等之特征剖析时，色与无色集聚称为『色无色之集摄』，所言色无只是彼集摄的量，无有他生之实体，此为色无色依止之说明。色无色集摄之道，其修习具根植性；但色无色集摄诸修调与障碍皆应看作修行功德之障，而非因色无色集摄的增长而成苦行之道。此语含否定色无色集摄因而作苦行之义否定，因色无色集摄障碍导致修行遂生迟钝，及后的修慧迟钝与感官迟钝，皆是其根源。其苦行之障碍由于迟钝故生，非色无色集摄本身所致。
Rūpārūpaṃ pariggahetvāti akicchenapi pariggahetvā. Kicchena pariggahite vattabbameva natthi. Evaṃ sesesupi. Imaṃ vāraṃ rocesunti kalāpasammasanāvasāne udayabbayānupassanāya vattamānāya uppannassa vipassanupakkilesassa tikkhattuṃ vikkhambhanena kicchatāvāraṃ dukkhā paṭipadāti rocesuṃ etadantattā paṭipadāya. Etassa akicchattepi purimānaṃ kicchatte dukkhapaṭipadatā vuttanayāvāti na paṭisiddhāti daṭṭhabbaṃ. Yathāvuttaṃ vā sabbaṃ rūpārūpapariggahādikicchataṃ tikkhattuṃ vikkhambhanavāratāvasena ‘‘imaṃ vāra’’nti āha. Yassa pana sabbattha akicchatā, tassa sukhā paṭipadā veditabbā.
所谓承摄色无色者，即使无意中也摄持其立场。若因困难而摄持，则应认定未达所应有之程度。其余情况亦同。此『障碍』意指末法后期，因观察诸起灭而起见解障碍者。此时因内观之障碍而造成立即障碍，称为苦行之道，如注解者言。对此无意摄持或不如理摄持之例，过去被称为苦修之道，并不成立。正如前所说，『此障碍』者即因色无色集摄等障碍过度之延续所作命名。若是普遍达到无意摄持者，即应认知为快乐之修道。
Musāvādādīnaṃ visaṃvādanādikiccatāya lūkhānaṃ apariggāhakānaṃ paṭipakkhabhāvato pariggāhakasabhāvā sammāvācā. Sā siniddhabhāvato sampayuttadhamme pariggaṇhāti sammāvācāpaccayasubhāsitasotārañca janaṃ. Kāyikakiriyākiccaṃ kattabbaṃ samuṭṭhāpeti, sayañca samuṭṭhahanaṃ ghaṭanaṃ hotīti sammākammantasaṅkhātā viratipi samuṭṭhānasabhāvāti vuttā. Sampayuttadhammānaṃ vā ukkhipanaṃ samuṭṭhahanaṃ kāyikakiriyāya bhārukkhipanaṃ viya, jīvamānassa sattassa, sampayuttadhammānaṃ vā suddhi vodānaṃ ājīvasseva vā jīvitindriyavuttiyā.
因妄语等所造之恶业，及懈怠不得善用身体及言语的懒怠者，乃缺乏承持自持之心而放逸。相反，能承持自持、言行规范者，谓之正语。彼因能摄持之德而成就此因缘法门，导引众生。应当勤行身体修习之事，寝具亦应合宜陈设，谓经由正当行为而生之斋戒积累。已成相续之善行如绳索环接，亦如活着众生之生命之所依。能承持此相续法门者，昌盛福德供养生命器官。
§283
283.Maggasannissitanti paramatthamaggasabhāvattā maggāvayavabhāvena samudāyasannissitanti attho.
『依止道』者，意指究竟道之性质；『依止集起』者，意指集之因素因缘而生之意涵。
§285
285.Patiṭṭhānaṃ kilesavasena, āyūhanaṃ abhisaṅkhāravasena. Taṇhāvasena vā patiṭṭhānaṃ, diṭṭhivasena āyūhanaṃ. Bodhīti yā ayaṃ dhammasāmaggī vuccatīti yojetabbā. Senaṅgarathaṅgādayo viyāti etena puggalapaññattiyā avijjamānapaññattibhāvaṃ dasseti. Aṅga-saddo kāraṇatthopi hotīti catusaccabodhāya saṃvattantīti bojjhaṅgā. Bujjhantīti bodhiyo, bodhiyo eva aṅgāti ‘‘anubujjhantīti bojjhaṅgā’’ti vuttaṃ. Vipassanādīnaṃ kāraṇānaṃ bujjhitabbānañca saccānaṃ anurūpaṃ paccakkhabhāvena paṭimukhaṃ aviparītatāya sammā ca bujjhantīti evamatthavisesadīpakehi upasaggehi ‘‘anubujjhantī’’tiādi vuttaṃ. Bodhi-saddo hi sabbavisesayuttaṃ bujjhanaṃ sāmaññena saṅgaṇhātīti.
『位于执持之缘』，即是说由烦恼所惹起的贪著；『位于聚积业力之缘』，即是由业力所增起的果报；『位于渴爱之缘』，即为渴爱所生贪著；『位于见解之缘』，即为见解所增起的业力。所谓觉者，即此义蕴合而为法之总名，谓之觉支。觉支者即智慧之诸因，亦为法之因缘能发智也。觉者，实为内心察知觉悟；所谓『深解』谓觉支已分别悟知。通过般若等诸因行、对应真理之察觉，对境不变而正觉共行，故称为『深解』。觉字总摄诸差别，常以觉来称呼整体概念。
§299
299.Tiṇṇanti rāgādīnaṃ. Karoti nāma kiṃ duccaritāni anuvattamānāni.
299. 克服贪欲等烦恼。所谓‘作恶’者，是指那些违背正行的行为。
§301
301. Pāṇātipātādinipphāditapaccayānaṃ niccasevanaṃ dhuvapaṭisevanaṃ. Sakiccakoti visuṃ attano kiccavā. Na hotīti atthantarabhāvaṃ paṭikkhipati. Paccayapaṭisevanasāmantajappanairiyāpathappavattanāni pāpicchatānibbattāni tīṇi kuhanavatthūnīti.
301. 杀生等恶业的因缘的断尽，称为彻底的断绝与不动摇的断除。所谓‘当行者’，是自觉修行者的本分。‘不发生’则是否定其内在之理。因缘的相应而起，带来烦恼或许多恶行，这称为三种隐蔽的恶因。
§343
343. Vuṭṭhānagāminīvipassanā saṅkhārupekkhā sānulomā, sā suññato passantī ‘‘suññatā’’ti vuccati, dukkhato passantī taṇhāpaṇidhisosanato ‘‘appaṇihita’’nti. Sā āgamanīyaṭṭhāne maggādhigamatthaṃ āgamanapaṭipadāṭhāne ṭhatvā suññatāppaṇihitanti nāmaṃ deti. Āgamanato nāme laddhe saguṇato ārammaṇato ca nāmaṃ siddhameva hoti, na pana saguṇārammaṇehi nāmalābhe sabbattha āgamanato nāmaṃ siddhaṃ hotīti paripuṇṇanāmasiddhihetuttā saguṇārammaṇehi sabbesampi nāmattayayogo, na āgamanatoti vavatthānakarattā ca nippariyāyadesanāya āgamanatova idha nāmaṃ labhati, na itarehīti vuttaṃ.
343. 起灭流转的观照实修，被称为观无常行，是顺缘的。它由无所有见显起，称为空，无苦见生起，分别为渴爱、执著、忿恨等分别境以生起。此法在通达觉悟之地，作为通向正道的路径，立于无所有见相，因而称为空无取。因由行为、因缘等诸缘境具足而得名，功德果成，非仅以缘境有相就成名，而是缘境全备方显得名。名相的成立，不在于境有无，因缘任运具足，通达之名道成就，故名为“观空”。如是本意未偏他。
§350
350.Animittavipassananti aniccānupassanaṃ. Nimittadhammesūti samūhādighanavasena ca sakiccaparicchedatāya ca sapariggahesu khandhesu. Animittavimokkhoti aniccānupassanamāha. Evaṃsampadamidanti kathamidha upamāsaṃsandanaṃ hoti. Na hi chandacittānaṃ maggasaṅkhātaadhipatibhāvābhāvo viya saddhindriyādhikassa animittavimokkhassa animittabhāvābhāvo atthi, na ca amaggādhipatīnaṃ maggādhipatināmadānābhāvo viya animittassa animittanāmadānābhāvoti sakkā vattuṃ animittavimokkhassa ananimittatāya abhāvato . Maggo adhipati etesanti ca maggādhipatinoti yutto tattha chandacittehi taṃsampayuttānaṃ maggādhipatibhāvābhāvo. Idha pana maggo animittaṃ etassāti maggānimittoti ayamattho na sambhavatīti na tena amaggena maggassa animittabhāvo na yujjati, kiṃ vā ettha sāmaññaṃ adhippetanti. Amaggaṅgamagganāmābhāvo. Yathā satipi adhipatibhāve chandacittānaṃ na maggādhipatīti magganāmaṃ, na ca tehi maggassa tesaṃ amaggaṅgattā, tathā satipi saddhāya āgamanabhāvena tassā animittanti magganāmaṃ, na ca tāya maggassa tassā amaggaṅgattā. Evaṃ animittavipassanāyapi animittabhāvo nippariyāyena natthīti dīpito hoti.
350. 无相观照，即是观无常相。所观之相是由诸法的总集体性、厚密性及其划分构成，此谓无相观。所谓无相解脱者，即是观无常。如此具备法，即成就此比较喻的功能。欲念心无通达圣道尊者如有，必有无相解脱及无相之境成就；非通达者亦非名为无相无取。谓法通达者为“无取修道之王”是也。此处所谓修道者观无相即无相道，非指任何具分别相的“道”。故无相观无取观之难具足本义，非观相的相反面。若是相反，则修道必相对立观之。因而已有相体之断别能力及有关相之知识，方可断明显相；故在论义中无相名之定性，必要善修慧眼，唯观世间无常相而无烦恼无取之。可见无相观照与正道并非道之相对，而契合于净修般若正见。
Nanu ca idha jhānaṃ suññatādināmena vuttaṃ, na maggoti ce? Na, maggasampayogato jhānassa suññatādināmakattā. Suttantapariyāyena saguṇārammaṇehi idha abhidhammepi nāmaṃ labhatīti āhaṃsu. Tasmā paṭikkhittā ‘‘na pana labhantī’’ti. Kiṃ kāraṇā? Abhidhamme sarasaṃ anāmasitvā paccanīkatova nāmalābhāti adhippāyo. Yo hi saguṇārammaṇehi nāmalābho, so sarasappadhāno hoti. Saraseneva ca nāmalābhe sabbamaggānaṃ suññatādibhāvoti vavatthānaṃ na siyā. Tasmā abhidhamme satipi dvīhi nāmalābhe paccanīkato nāmavavatthānakaraṃ gahitanti saguṇārammaṇehi suññatāppaṇihitamaggā nāmaṃ na labhantīti āha. Atha vā na pana labhantīti aññanirapekkhehi saguṇārammaṇehi na labhanti. Kiṃ kāraṇā? Abhidhamme sarasapaccanīkehi sahitehi nāmalābhāti attho. Paccanīkañhi vavatthānakaraṃ anapekkhitvā kevalassa sarasassa nāmahetubhāvo abhidhamme natthi avavatthānāpattito. Tasmā attābhinivesapaṇidhipaṭipakkhavipassanānulomā maggā satipi sarasantare paccanīkasahitena sarasena nāmaṃ labhanti. Animittamaggassa pana vipassanā nimittapaṭipakkhā na hoti sayaṃ nimittaggahaṇato nimittaggahaṇānivāraṇāti tadanulomamaggopi na nimittassa paṭipakkho. Yadi siyā, nimittagatavipassanāyapi paṭipakkho siyāti. Tasmā vijjamānopi saraso vavatthānakarapaccanīkābhāvā abhidhamme animittanti nāmadāyako na gahito. Aniccānupassanānulomo pana maggo suddhikapaṭipadānayeyeva saṅgahitoti daṭṭhabbo. Tasmā eva ca so nayo vuttoti. Evanti yaṃ vakkhati ‘‘aniccato vuṭṭhahantassa maggo animitto hotī’’ti (dha. sa. aṭṭha. 350), evaṃ āharitvā aṭṭhakathācariyehi so animittamaggo dīpitoti attho.
此处所说禅定及空相并非作道之名。但以上经典对具足境缘的禅定中空相名义释明充分，亦无缺漏。为何书中有时言“无取道不成”的判别？是由于阿毗达摩研修，引入了对内在义成就的渐进分析。若离开细致义修，难以断定空相名是否成就。因空相只是依缘现象之名，非一实体故可言“无叶无翼之空”。但对观无常的深入行，其中无取相成自然名辞。此即为何诸释经论，皆言观无常即为无相之道。
Vuṭṭhāna…pe… kimārammaṇāti aniccādito vuṭṭhahantassa vuṭṭhānagāminiyā lakkhaṇārammaṇatte sati saṅkhārehi vuṭṭhānaṃ na siyā, saṅkhārārammaṇatte ca lakkhaṇapaṭivedhoti maññamāno pucchati. ‘‘Anicca’’ntiādinā saṅkhāresu pavattamānena ñāṇena lakkhaṇānipi paṭividdhāni honti tadākārasaṅkhāragahaṇatoti āha ‘‘lakkhaṇārammaṇā’’ti. Saṅkhārārammaṇā eva yathāvuttādhippāyena ‘‘lakkhaṇārammaṇā’’ti vuttāti dassento ‘‘lakkhaṇaṃ nāmā’’tiādimāha. Aniccatā dukkhatā anattatāti hi visuṃ gayhamānaṃ lakkhaṇaṃ paññattigatikaṃ paramatthato avijjamānaṃ, avijjamānattā eva parittādivasena navattabbadhammabhūtaṃ. Tasmā visuṃ gahetabbassa lakkhaṇassa paramatthato abhāvā ‘‘aniccaṃ dukkhamanattā’’ti saṅkhāre sabhāvato sallakkhentova lakkhaṇāni sallakkheti nāmāti āha ‘‘yo pana aniccaṃ dukkhamanattāti tīṇi lakkhaṇāni sallakkhetī’’ti. Yasmā ca aniccantiādinā saṅkhārāva dissamānā, tasmā te kaṇṭhe baddhakuṇapaṃ viya paṭinissajjanīyā honti.
起灭流转及其相义，即是无常等三法之分别。若以起灭流转断，不悟无常即无明，是误会。三法的表相乃随观察法不同显现，故说“起灭流转相”为相之总名称。无常即苦即无我的三相，是根本法印。观诸法无常苦无我，破无明之体，故称为总断别义。三相的观照使得烦恼如项上枷锁，必当放下了断。
Lokuttarakusalaṃ
超世间的善法
Pakiṇṇakakathāvaṇṇanā杂说之义释
Tatrāti lokuttarajjhāne. Ajjhattañcāti upaḍḍhagāthāya abhinivisitabbaṃ vuṭṭhātabbaṃ vipassanābhūmiṃ pañcadhā uddisati. Sattaaṭṭhādīni aṅgāni sattaṭṭhaṅgānīti ādisaddassa lopo daṭṭhabbo. Nimittanti yato vuṭṭhānaṃ, tāni nimittapavattāni nimittavacaneneva uddisati. Saṅkhārupekkhāñāṇameva ariyamaggassa bojjhaṅgādivisesaṃ niyameti. Kasmā? Tato tato dutiyādipādakajjhānato uppannassa sasaṅkhārupekkhāñāṇassa pādakajjhānātikkantānaṃ aṅgānaṃ asamāpajjitukāmatāvirāgabhāvanābhāvato itarassa ca atabbhāvato. Tesampi vādesu…pe… vipassanāva niyametīti veditabbā. Kasmā? Vipassanāniyameneva hi paṭhamattheravādepi apādakapaṭhamajjhānapādakamaggā paṭhamajjhānikāva honti, itare ca pādakajjhānavipassanāniyamehi taṃtaṃjhānikā. Evaṃ sesavādesupi vipassanāniyamo yathāsambhavaṃ yojetabbo.
这里所说的“超世间禅定”，是对内在禅定境界的称谓。在增益偈中，应当归依、修习的五种慧观上的修习地，称为“内观之境”五法。所谓七十八法与七八支，起首字音的省略应当注意。‘相’一词，是指禅定的起现状态，那些产生的相续之相，又称相现，故以‘相’字表述。唯有观境智慧，特殊于圣道八正道诸觉支等。缘何如此？因每一基础禅定之后起的第二禅定中，具足观境智慧的，是突破第二禅定基础现起的相续智慧，超越基础禅定境界；又由于对其他部分观境的无厌爱贪修习缺乏，因此在说法中此亦不属。以此故，在论述中说明亦应符合前述禅定观境法则。缘何？因为此内观之规则，在初期上座部论典中，作为基础禅定阶级的第二禅定基础中的最初阶段，属于最初禅定的对应内观法门，而其他则属基础禅定内观法相续。如此，即使是余论，也应依教法合理配合内观之规则。
Pakiṇṇakasaṅkhāreti pādakajjhānato aññasaṅkhāre. Tena pādakajjhānasaṅkhāresu sammasitesu vattabbameva natthīti dasseti. Tatrāpīti dutiyattheravādepi. Taṃtaṃjhānikatā taṃtaṃsammasitasaṅkhāravipassanāniyamehi hoti. Tatrāpi hi vipassanā taṃtaṃvirāgāvirāgabhāvanābhāvena somanassasahagatā upekkhāsahagatā ca hutvā jhānaṅgādiniyamaṃ maggassa karotīti evaṃ vipassanāniyamo vuttanayeneva veditabbo.
对于杂乱执相的分别，是由基础禅定起，而非他处禅定。因而，在禅定基础起处的分别执相中，当适当掌握各别相续之分别，没有其他源头。此处，第二期上座部论典谓之：此状态为基础期内观一致且符合执相分别的内观禅定规律。并且内观依此法修习，因无厌爱无执著的修习，具足喜乐而入于不动心态，进入禅定诸法规则，故论此即是内观规则之说法，应当如此了解。
Tanti taṃtaṃjhānasadisabhavanaṃ. Svāyamattho pādakajjhānasammasitajjhānupanissayehi vinā ajjhāsayamattena asijjhanā upanissayena vinā saṅkappamattena sakadāgāmiphalādīnaṃ asijjhanadīpakena nandakovādena (ma. ni. 3.398 ādayo) dīpetabbo. Tattha hi sotāpannāyapi paripuṇṇasaṅkappabhāvaṃ vadantena bhagavatā yassa yassa upanissayo atthi, tassa tasseva ajjhāsayo niyāmako, nāññassāti tena tena paripuṇṇasaṅkappatā hoti, na tato paraṃ saṅkappasabbhāvepi asijjhanatoti ayamattho dīpito hoti. Evamidhāpi yassa yassa dutiyādijhānikassa maggassa yathāvutto upanissayo atthi, tassa tasseva ajjhāsayo niyāmako, nāññassa satipi tasmiṃ asijjhanato. Imasmiṃ pana vāde pādakasammasitajjhānupanissayasabbhāve ajjhāsayo ekantena hoti, taṃtaṃphalūpanissayasabbhāve taṃtaṃsaṅkappo viyāti tadabhāvābhāvato ajjhāsayo niyametīti vuttaṃ.
此即相续禅定的诸法修习场所。自心所有的基础禅定相续执相的承载条件，若无身心的专注承载、无所依赖之正念、无坠落思想、无失调意念，乃至偶然得果之灯光、愉悦之声响，应当使之明晰调和。于此，即使初果圣者，若说其具足完满之依止（正念正知等），由世尊言说其依止所在，则诸法相续，各有相应的承载而不相干扰，此即现行依止所在。不是说对诸法相续性质外之混杂心念无明等有明了，而是说因相续依止特殊，殊为明了。如此，在第二期起初禅定路径上，诸依止各有对应，其相续依止专属，而无重迭。此处调和之义，亦如是论断。
Yasmiṃ pana pādakajjhānaṃ natthīti catutthajjhānikavajjānaṃ pādakāni lokiyajjhānāni sandhāya vuttaṃ. Appanāppatti ca oḷārikaṅgātikkamanupanissayābhāve pañcahi aṅgehi vinā na hotīti ‘‘somanassasahagatamaggo hotī’’ti āha. Upekkhāsahagatamaggoti etena catutthajjhānikatāpi samānā anusayasamugghāṭanasamatthassa na saṅkhārāvasesatāti dasseti. Te ca vādā na virujjhanti ajjhāsayavasena pañcamajjhānikatāya paṭhamādijjhānikatāya ca sambhavatoti adhippāyo. Ajjhāsayo ca sātthako hoti, aññathā pādakasammasitajjhāneheva niyamassa siddhattā ajjhāsayo niyāmako vuccamāno niratthako siyāti. Idha pana aṭṭhasāliniyā niyāmane ekantikaṃ vipassanāsaṅkhātaṃ atthameva uddharitvā ‘‘tesampi vādesu ayaṃ…pe… vipassanāva niyametī’’ti vadantena tayopete vāde vipassanāva niyametīti dassitaṃ. Taṃtaṃvādānañhi vipassanāsahitānameva siddhi, nāññathāti dassitanti.
若于基础禅定无依止，则第四禅定中诸基础禅定不成其基础所谓‘基础’是指依止恰当，若无过重之拘束，则难成。不具五法之基础五肢是不可行的。论及具足喜乐安住的境界，是第四禅定同样层次的状态，其与先禅定相等，是观察烦恼断除的契机。其论亦不矛盾，正念依止与内观禅定实践皆属此理。此综述中将侧重了内观禅定规则的正当性与一致性，著者借此重申真实的体验修行规则，非他种说法所能及。
Pavedhatīti gotrabhussa paccayo bhavituṃ na sakkotīti attho. Yadi pañcamacittakkhaṇe javanaṃ patitaṃ nāma hoti, kathaṃ tadā gotrabhu tadanantarañca maggo javanassa patitakkhaṇe uppajjatīti? Apubbassa javanantarassa patitatābhāvato. Tadeva hi javanaṃ anekakkhattuṃ pavattamānaṃ patitaṃ siyāti, gotrabhu pana ārammaṇantare uppannaṃ apubbaṃ javanaṃ, tathā maggo bhūmantarato cāti. Nanu ca sattamajavanacetanāya balavatāya upapajjavedanīyabhāvo hoti ānantariyatāpīti, tatthāyaṃ adhippāyo siyā ‘‘paṭisandhiyā anantarapaccayabhāvino vipākasantānassa anantarapaccayabhāvena antimajavanacetanāya susaṅkhatattā sā sattamajavanacetanā upapajjavedanīyā ānantarikā ca hoti, na apatitajavanacetanā viya balavatāyā’’ti.
所谓谓言‘传递’是指本体因缘关系不可能。若说于五念瞬间有所‘传递’，则禅定能够在瞬息变化间衔接且不断裂吗？因先前禅定阶段传续尚未中断，有所谓‘传递连续’，故状态传续而生。此乃禅定连续中多时段之衰退，在状况上如同先前有散乱，复而重新成立新的禅定，以及阶段间的中断。此亦为佛教教理，称为‘因果相续’的严格说明。即使是第七念的意志强大亦产生相续感知，称为‘不间断性’。故此论断云：对接的因果关系中，果的连续生起，其末端意志因果相续，是强而有力，不可断绝，如此方为正理。
Puna anulomaṃ taṃ anubandheyyāti gotrabhussa hi saṅkhārārammaṇatte sati tadapi anulomamevāti purimaanulomaṃ viya taṃ tadapi aññaṃ anulomaṃ anubandheyya, na maggoti maggavuṭṭhānameva ca na bhaveyya attano sadisālambanassa āvajjanaṭṭhāniyassa paccayassa alābhā. Appahīnabhāvena pañcasu upādānakkhandhesu anusayitā kilesā sā bhūmi etehi laddhāti katvā bhūmiladdhā. Vaṭṭaṃ sinonti bandhantīti katvā vaṭṭasetū ca, tesaṃ samugghātakaraṇantipi etadevassa lobhakkhandhādipadālanaṃ vuccati. Tanti pavattaṃ. Ekaṃ bhavanti anāgāmino anekakkhattuñca tattheva upapajjantassa heṭṭhā anāgamanavasena eko bhavoti gahetvā vuttaṃ.
又说应顺其流结缘，因缘果有其种姓，行蕴所显现者，念彼即为顺流；如先前流也，彼亦应顺其流，若不顺流，则非圣道，不称为圣道之自现，也不生自身同相依止及招引根本之缘。因彼未退减故，因五蕴取使染污，染污之根本谓为地，此地得故成地，称为得地。说轮回束缚，谓有轮回之桥，桥又为其合拢者，此乃贪欲蕴等阴之养护。说网罗已生。谓有一一无增者，彼已证得无增，复生此地，故取一为无增，得名无生，故谓一无生已得为十方世无生者，以此确有生者。
Imassa panatthassāti yathāvuttassa upādinnakapavattato vuṭṭhānassa. Apāyesu sattamabhavato uddhaṃ sugatiyañca vipākadāyakassa abhisaṅkhāraviññāṇassa paccayaghāto sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodho daṭṭhabbo. Dvīsu bhavesūti anāgāmimagge abhāvite sakadāgāmissa kāmadhātuyaṃ ye dve bhavā uppajjeyyuṃ, tesūti attho. Calatīti etena calanasabhāvameva dasseti, na acalanābhāvaṃ, tasmā acalanaṃ dassetvā puna calanaṃ dassetuṃ ‘‘tathāgatassa hī’’tiādimāha. Yepi vā katthaci cattāropi magge samānapaṭipade disvā sabhāvato acalanameva gaṇheyyuṃ, tesaṃ taṃgahaṇanivāraṇatthaṃ ‘‘calatī’’ti vuttaṃ, na calanāvadhāraṇatthanti yuttaṃ ubhayadassanaṃ. Atha vā yadipi kesañci cattāropi maggā samānapaṭipadā, tathāpi kilesindriyehi sijjhamānā paṭipadā tesaṃ vasena calanapakatikā evāti ‘‘calati’’cceva vuttaṃ, na ‘‘na calatī’’ti.
本义即如所说，谓因取使生起之业蕴，乃生因果轮回。于恶趣中而无生者，乃有效果之善趣与生之业识所缘断，此乃初果圣道慧证观业识灭。在二种有处，即无来圣道无明断绝后，欲界中犹有二种生，即有余欲界生，意谓此。所谓流动，乃现流动本性，不是无动，故说无动后仍示动，谓如来等说。有时于某些四种圣道同道行中，自性为无动，故为示阻止流动，而仍为流动之意，乃为阻止执著而说“流动”，非指持流动之意，乃两者兼现。或某四圣道同道行中，虽有烦恼根尚未灭，故流动显现，谓此说流动，而非说非流动。
Lokuttarakusalapakiṇṇakakathāvaṇṇanā niṭṭhitā. · 出世间善法杂论注释完毕。
Paṭhamamaggavīsatimahānayavaṇṇanā初道二十大义理之解释
§357
357. Yassa pubbabhāge ‘‘maggaṃ bhāvemī’’ti ajjhāsayo pavatto, so maggaṃ bhāveti. Evaṃ sabbattha ajjhāsayavisesena taṃtaṃbhāvanāviseso daṭṭhabbo.
第三百五十七条。谓若初心于前现起时即发“当成圣道”，则是成圣道。由此得知，诸如是有显著分别的心得，及对彼成长修习之分别，皆当知之。
§358
358.Chandādhipateyyantiādīsu ekacittakkhaṇe vattamānesu dhammesu kathaṃ chandassa taṃsahajātassa adhipatibhāvo vīriyādīnañcāti? Upanissayavasena. Yassa hi sace chandavato kusalaṃ nipphajjati, ‘‘ahaṃ nipphādessāmī’’ti pavattamānassa kusalaṃ nipphannaṃ, tassa taṃsahajāto chando tena purimupanissayena visiṭṭho sahajātadhamme attano vase vatteti. Tasmiñca pavattamāne te pavattanti, nivattamāne nivattanti, tadanurūpabalā ca honti rājapurisā viyāti. Evaṃ vīriyādīsu. Sesadhammānaṃ pana katthaci vuttappakārappavattisabbhāvepi ataṃsabhāvattā adhipatibhāvo natthīti daṭṭhabbo.
第三百五十八条。谓于诸欲主等，瞬间所现法中，如何谓欲之与生俱来主宰。答以依缘。若善得断，则断时起意说“我当断”，此时所断善，因前缘之欲生而现于彼内，故称生俱来，示彼自体支配作用。对此现行业，行业众生依其起灭而生灭，良力亦有，王公如是。于精进等亦然。尚有诸法，有时虽现起亦依自体，非有主宰，观之应知无主宰之理。
Dutiyamaggavaṇṇanā第二道之解释
§361
361. Ā-kārassa rassattaṃ katvā aññindriyaṃ vuttaṃ, ā-kāro ca dhammamariyādattho.
第三百六十一条。于阿迦罗[造形]有解说他根，阿迦罗谓法之成理。
Tatiyacatutthamaggavaṇṇanā第三第四道之解释
§362
362.Maggaṅgāni na pūrenti akiccakattā sammādiṭṭhiyāti adhippāyo. Mārento gacchatīti hi maggo, na cetāya māretabbaṃ atthīti. Mānassa diṭṭhisadisā pavatti ahamasmīti pavattamānassa diṭṭhiṭṭhāne ṭhānaṃ. Ālokasseva pavattikālo viyāti cirappavattiṃ sandhāyāha. Ekadesasāmaññena hi yathādhippetena upamā hotīti. Khāre vāti kaṭṭhādīnaṃ khāracchārikāyaṃ. Sammadditvāti kiledetvā. Chandoti taṇhā. Anusayoti taṇhā mānānusayo ca. Etasmiñca sutte asamūhatassa gandhassa samugghāṭanaṃ viya asamūhatamānādisamugghātaṃ dassentena aññamaññe kilese pajahatīti dassitanti ānītaṃ, na yathāvuttanayena upamāya vuttattāti daṭṭhabbaṃ. Nirantaraṃ pavattamāne citte tassa saṃkilesavodānakarā sāvajjānavajjā cetasikā uppajjamānā tassaṅgabhūtā avayavā viya hontīti ‘‘cittaṅgavasenā’’ti vuttaṃ.
第三百六十二条。谓圣道之支柱若不充满，是违正见所怙依。谓魔王曰行圣道，是谓非应死于心。谓以心见为体，始现时为坐处。光亦示现始终时。谓一处乃依所见之喻。谓曰婴儿，谓为木等之坚固硬。谓正念染污。谓贪欲。谓染污愿望并其余愿望。于此经中，譬如无明感知不起之香味显发，如诸感知同时起者亦然，示互相摈弃烦恼。故谓心常起时所生染污，是其组成部分，名为心支。
Lokuttarakusalavaṇṇanā niṭṭhitā. · 出世间善之解释已毕。
Kusalakathāvaṇṇanā niṭṭhitā. · 善之论说解释已毕。
Akusalapadaṃ
不善的脚步。
Dhammuddesavāro法举示品
Paṭhamacittakathāvaṇṇanā第一心之释
§365
365. Kusale vuttanayaṃ anugantvā yathānurūpaṃ veditabbatāya ‘‘vuttanayenā’’ti āha. Gantabbābhāvatoti bujjhitabbābhāvato. Diṭṭhiyā gatamattanti diṭṭhiyā gatimattaṃ gahaṇamattaṃ. Āsannakāraṇattā ayonisomanasikārassa visuṃ gahaṇaṃ ekantakāraṇattā ca. Satisaṃvaroti idha sītādīhi phuṭṭhassa appamajjanaṃ khamanaṃ daṭṭhabbaṃ. Pahānasaṃvaroti vīriyasaṃvaro.
依循前述的善法宣说，应当依照相应的方式去认识，故称为“由宣说而言”。“应当取证”者，为可被觉知的意涵。所谓“由见所甚微”，指由见所及的程度；“由见所及之程度、深度、把握之深度”。因近缘故起非正念的念处，观其全面而不偏执，是唯一缘故。所谓“念之止制”，此处须见触及冷等净受时，无丝毫怠慢的克制。所谓“舍弃之止制”，则谓意志力的守护。
Assādadassananti assādadiṭṭhi. Phalaṭṭhena paccupaṭṭhānena asammāpaṭipattipaccupaṭṭhānomoho, sammāpaṭipattipaṭipakkhabhāvaggahaṇākāro vā. Sabbassa lobhassa abhijjhābhāve satipi visesayuttāya abhijjhāya kammapathappattāya idhuppajjamānāya lakkhaṇādiṃ dassetuṃ ‘‘sā parasampattīna’’ntiādimāha. Attano pariṇāmanassa purecārikā taṇhābhirati abhirati.
“不受见”是指不正见的表现。由果报的随顺促发，因错误行为而起的妄想束缚或与正行相应的不集，或为正行之顺利起缘。因贪欲的缺失，生起有特殊标识的不贪，乃至于贪之业道有所增长者，显现其表相等，故称为“彼系他人习性”等。对自身变化之前因，是贪爱与欢喜。
Anupaparikkhā moho. Mohavasena hi diṭṭhivasena vā avatthusmiṃ sānunayo adhimokkho uppajjatīti. Asatiyacitteti ahirikādīhi ārakkharahitacitte. Satirahitattā satipaṭipakkhattā cāti etena satirahitā satipaṭipakkhā ca akusalā khandhā eva micchāsatīti dasseti. Te pana upanāhādippavattiyaṃ cirakatādisallakkhaṇe paṭusaññāsampayuttā daṭṭhabbā. Sadarathādibhāvo avisesena kilesasampayogato vutto lahutādiekantapaṭipakkhānaṃ thinamiddhādīnaṃ kesañci idha abhāvā. Avūpasamoti asannisinnasabbhāvamāha. Anavaṭṭhānarasanti calanakiccaṃ. Cetaso avūpasameti nipphādetabbe payojane bhummaṃ, avūpasamapaccayabhūtaṃ ārammaṇaṃ vā ‘‘avūpasamo’’ti vuttaṃ.
未经过验证的痴迷。痴迷即是由见取执所覆蔽而生起的愚痴。非实心指无耻等缺乏防护之心。因失去念而依止正念与正行，因此说明失念与正行失调的烦恼蕴本身即为谬误之念。然此等烦恼在被称作触缘等长期特征时，必须与敏锐观察连结观看。以其依止平时之任运活动，与染污烦恼之结合，论及轻薄与仅单方面对应惰眠等烦恼之无有。所谓“无止息”指无安稳之体态或心性。谓心无止息即当摧伏之用，而由无止息引起的缘起诸入（八识）等，因而称为“无止息”。
Dhammuddesavārakathāvaṇṇanā niṭṭhitā. · 法举示品释已毕。
Niddesavārakathāvaṇṇanā解说分论解释
§377
377.Sahajātadhammesuakampanaṃ na kosajjesu akampanaṃ viya tappaṭipakkhabhāvato daṭṭhabbaṃ, taṃtaṃpāpakiriyāya ussahanavasena pana thiratā tattha akampanaṃ.
先天性现象的内在摇摆，不是外缘摇摆；因所对境相反偏的状态故而动摇。但因重恶业的用力坚固而保持其不摇摆。
§381
381.Diṭṭhiyā virūpaṃ phanditanti tathā tathā sassatādivasena pavattā diṭṭhi eva vuccati. Tarantīti titthe viya pilavanti. Vipariyesatoti vatthussa viparītato.
见取所执断章取义地称之为畸形，因常常轮转不断的分别作用故如视为常存之见。所谓“跳跃”，如于岸边跳跃。所说“相反”，即事物体性相违逆。
§390
390. Sabhāvapaṭicchādanavasena pakatiattādiasantagahaṇassa aniccādīnaṃ niccādivisamagahaṇassa ca saññādivipariyesassa nissayattā ‘‘asantaṃ asamañca bujjhatī’’ti vuttaṃ.
以自性掩蔽的方式，针对相对不安定等诸不常等法的本质及共相的区别，以及对概念的颠倒，由此依止于“彼不安稳、彼不平等”而有所领悟。
Dutiyacittavaṇṇanā第二心之释
§399
399.Kiñcāpi…pe… parāmasantassa uppajjatīti purimacittena avisesaṃ dasseti. Anussāhanāvasīdanabhāvena saṃhatabhāvo thinaṃ.
“何以至此……”此等句子，示现以前本心对彼岸不安的全面觉受。因有劝说而不退失的稳定状态，显示心之凝聚与困顿。
Tatiyacittavaṇṇanā第三心之释
§400
400.Idha mānena saddhiṃ pañca apaṇṇakaṅgānīti avirajjhanakaṅgāni uppattiarahaṅgāni hontīti attho daṭṭhabbo. Mānassa aniyatattā na niyatayevāpanakāti . Paṭṭhāne hi ‘‘saṃyojanaṃ dhammaṃ paṭicca saṃyojano dhammo uppajjati hetupaccayā’’ti (paṭṭhā. 3.4.1) ettha ‘‘catukkhattuṃ kāmarāgena tikkhattuṃ paṭighena ca māno vicikicchā bhavarāgo tayopete sakadāgāmino saṃyojanānaṃ saṃyojanehi dasavidhā yojanā’’ti dassitāya dasavidhāya yojanāya ‘‘kāmarāgasaṃyojanaṃ paṭicca mānasaṃyojanaṃ avijjāsaṃyojana’’nti vatvā ‘‘kāmarāgasaṃyojanaṃ paṭicca avijjāsaṃyojana’’nti ‘‘mānasaṃyojanaṃ paṭicca bhavarāgasaṃyojanaṃ avijjāsaṃyojana’’nti ca vatvā ‘‘bhavarāgasaṃyojanaṃ paṭicca avijjāsaṃyojana’’nti vuttāhi yojanāhi mānassa aniyatabhāvo pakāsito, tathā kilesadukepi. Idha ca vakkhati ‘‘dasavidhā saṃyojanānaṃ yojanā, tathā dasavidhā kilesāna’’nti ca. Unnamanavaseneva sampaggaharaso, na vīriyaṃ viya taṃtaṃkiccasādhane abbhussāhanavasena. Omānassapi attānaṃ avaṃkatvā gahaṇaṃ sampaggahoti daṭṭhabbo.
此处应当见解为五种无弃不净之缠，称为无约束之缠，是当生之缠。心不定即心无确定约束也。正如《论》曰："因缘成立有结缠，即有锁结。"其教示四重欲取恚心怀疑生存渴染偶尔来往之十种锁结，及“欲缠因心缠”，又言“欲缠因无明缠”等，再言“心缠因生缠无明缠”等，借锁结揭示心无定性，亦是烦恼短浅之显现。这里亦说十种锁结与烦恼，形同发展增长之势，不是如有根精进之力为缘所引发。即便于愤恨中，若自我连结回转，即成缠结的体现。
Catutthacittavaṇṇanā第四心之释
§402
402. Pariharaṇatthaṃ vikkhittā hutvā ussāhaṃ janentā ‘‘pariharaṇatthaṃ saussāhā’’ti vuttā, tesaṃ.
为舍弃之故，身心分散生起精进之状，谓“以舍弃故生起精进”，此乃彼等。
Navamacittavaṇṇanā第九心的解释
§413
413. Visappanaaniṭṭharūpasamuṭṭhānavasena attano pavattiākāravasena ca visappanaraso. Doso upayogaphalesu aniṭṭhattā visasaṃsaṭṭhapūtimuttaṃ viya daṭṭhabbo. Anabhiratirasāti evaṃpakāresu paṭikkhepena rasavacanesu taṃtaṃpaṭipakkhakiccagahaṇaṃ daṭṭhabbaṃ. Kaṭukākāragati kaṭukañcukatā, attasampatti āvāsādi, parāyattatāya dāsabyaṃ viya daṭṭhabbaṃ. Yathā hi dāsabye sati dāso parāyatto hoti, evaṃ kukkucce sati taṃsamaṅgī. Na hi so attano dhammatāya pavattituṃ sakkoti kusaleti. Atha vā katākatākusalakusalānusocane āyattatāya tadubhayavasena kukkuccena taṃsamaṅgī hotīti dāsabyaṃ viya taṃ hoti.
由不善远离不净起故，以及以自身运转形态显现出的不善滋味。如嗔怒于乐果上表现出不善厌恶，犹如杂乱糟积被释放之状。称此为不亲近的反应，乃出于相应之转变内心的关联实务。苦味恶趣状如苦味毒蛇，居住等如奴役，自他皆受他化的人身奴役。如有奴役则奴属为支配，犹如恶趣中如是体。彼非以自身本性能行善法，也非能成就优良。或因悔恨不善善缘互参，使二者并起，忧恼如奴役，故云奴役般状。
§418
418.Viruddhākāroti viruddhassa puggalassa, cittassa vā ākāro viruddhabhāvo. Tena virujjhanaṃ virodhoti dasseti. Vacananti etaṃ nidassanamattaṃ daṭṭhabbaṃ. Sabbameva hi kiccaṃ etena kariyamānaṃ suropitaṃ sujanitaṃ na hotīti. Ropasaddavacanatthameva keci vaṇṇenti. Taṃ appamāṇanti kodhassa tathāpavattanasabhāvābhāvā aññena kenaci kāraṇena paripuṇṇatā siyāti sandhāya vuttaṃ.
所谓反义者，是谓个体或心态之形态反对。以此示为反拂与抗拒。此语仅作比喻示现。因所有行为虽施受但不成正果。倘若依文字表面解读，则足以生纷争。故此即是烦恼因果往复及怒恨起灭之理，若依他因已成充满之理作说。
Ekādasamacittavaṇṇanā第十一心的解释
§422
422.Vigatā cikicchāti cikicchituṃ dukkaratāya vuttaṃ, na sabbathā cikicchābhāvā vicikicchāyāti tadatthaṃ dasseti.
第四百二十二。关于『已除治疗』，谓因难于治疗而不再治疗，非谓于一切处都无治疗，非谓生疑。此句自有其意。
§424
424. Nicchayābhāvā asaṇṭhahanato cetaso pavattipaccayamattatāya ‘‘pavattiṭṭhitimatta’’nti vuttaṃ.
第四百二十四。“无确定性”者，指心未稳之故，且因缘和合，谓为“仅有流转的定立”。
§425
425. Ekaṃ ākāraṃ gantuṃ asamatthatāya attano āmukhaṃ sappanato osakkati.
第四百二十五。因不能趋向唯一形态，故自己之面貌难以恒定出现。
Dvādasamacittavaṇṇanā第十二心的解释
§429
429. Uddhaccaṃ attano gahitākāre eva ṭhatvā bhamatīti ekārammaṇasmiṃyeva vipphandanaṃ hoti. Vicikicchā pana yadipi rūpādīsu ekasmiññevārammaṇe uppajjati, tathāpi ‘‘evaṃ nu kho, idaṃ nu kho’’ti uppajjamānā ‘‘nanu kho, aññaṃ nu kho’’ti aññaṃ gahetabbākāraṃ apekkhatīti nānārammaṇe calanaṃ hoti.
第四百二十九。掉举于己所持形态上立时，即于一境界中现折损。虽生疑于形等单一境界，但念起时谓“是否真如是？是否正当？”又念“是否应执他境界？”因而多境界中起动作。
‘‘Evaṃsampadamidaṃ veditabba’’nti ettāvatā imasmiṃ cittadvaye vuttapakiṇṇakaṃ dassetvā dvādasasu dassetuṃ ‘‘sabbesupī’’tiādimāha. Kusalesupi ārammaṇādhipatiṃ anuddharitvā sahajātādhipatino eva uddhaṭattā idhāpi so eva uddharitabbo siyāti ‘‘sahajātādhipati labbhamānopi na uddhaṭo’’ti vuttaṃ nārammaṇādhipatino alabbhamānattā. Sopi hi aṭṭhasu lobhasahagatesu labbhatīti. Sesopīti vīmaṃsato aññopi sahajātādhipati natthi, yo uddharitabbo siyā. Ārammaṇādhipatimhi vattabbameva natthi. Kañci dhammanti chandādīsu ekampi sahajātaṃ. Kusalattike tāva paṭiccavārādīsu ‘‘na hetupaccayā adhipatipaccayā’’ti ekassapi pañhassa anuddhaṭattā paṭṭhāne paṭisiddhatā veditabbā. Aññathā hi ‘‘akusalaṃ dhammaṃ paṭicca akusalo dhammo uppajjati na hetupaccayā adhipatipaccayā’’ti (paṭṭhā. 1.1.86) etassa vasena ‘‘eka’’nti vattabbaṃ siyā.
“如是应当了知”者，如此反复说明于此心之两相已述者，而欲分十二种悉皆显现，故说“皆悉如是”等语。善法中若承继境主，若承继固有主因张扬发露，则此时当从固有主中仍调伏之，谓“即使得固有主，亦非张扬者”乃指未得境主之所有主。八种含贪者中皆得者。余者经思维亦无他固有主为调伏。境法中唯有一因欲等所生一固有主。善法则因果链中有“非缘因、缘固有因”之一问，已在论理证显中获认可。如非是则“恶法生依恶法非缘因非缘固有因”等法。此理故称“一”。
Dassanena pahātabbābhāvatoti dassanena pahātabbassa abhāvato, dassanena pahātabbesu vā abhāvato. Etena paṭisandhianākaḍḍhanato dassanena pahātabbesu anāgamananti tattha anāgamanena paṭisandhianākaḍḍhanaṃ sādheti. Anākaḍḍhanato anāgamanaṃ pana sādhetuṃ ‘‘tesu hī’’tiādimāha. Ettheva paṭisandhidānaṃ bhaveyya. Tathā ca sati dassanena pahātabbaṃ siyā apāyagamanīyassa dassanena pahātabbabhāvato. Na cetaṃ dassanena pahātabbaṃ siyā, tasmā dassanena pahātabbavibhaṅge nāgatanti adhippāyo.
因见故应舍无有，谓见无应舍及于见应舍无。由此缘聚因缘难至，是故于见应舍中无来由。若无增长则无来，因于此处生来之因。故还生因得以成就。此处应有归于见因。又由念故应舍，因见应舍故则断恶趣来临。若非由见故应舍，则无此应舍，故于见应舍分别有三种由。
Kathaṃ panetaṃ ñāyati ‘‘paṭisandhianākaḍḍhanato dassanena pahātabbesu anāgamana’’nti? Dassanena pahātabbānaññeva nānākkhaṇikakammapaccayabhāvassa vuttattā. Duvidhā hi akusalā dassanena pahātabbā bhāvanāya pahātabbāti. Tattha bhāvanāya pahātabbacetanānaṃ nānākkhaṇikakammapaccayabhāvo na vutto, itarāsaññeva vutto. ‘‘Bhāvanāya pahātabbo dhammo neva dassanena na bhāvanāya pahātabbassa dhammassa kammapaccayena paccayo’’ti ettha hi sahajātameva vibhattaṃ, na nānākkhaṇikanti. Tathā paccanīyepi ‘‘bhāvanāya pahātabbo dhammo neva dassanena na bhāvanāya pahātabbassa dhammassa ārammaṇapaccayena paccayo…pe… sahajātapaccayena…pe… upanissayapaccayena…pe…. Pacchājātapaccayena paccayo’’ti ettakameva vuttaṃ, na vuttaṃ ‘‘kammapaccayena paccayo’’ti. Itarattha ca vuttaṃ. Uddhaccasahagatā ca cetanā bhāvanāya pahātabbesu eva āgatāti nānākkhaṇikakammapaccayo na siyāti. Yadi siyā, bhāvanāya pahātabbacetanāya ca nānākkhaṇikakammapaccayabhāvo vucceyya, na tu vutto. Tasmā uddhaccasahagatā nānākkhaṇikakammapaccayabhāve sati dassanena pahātabbesu vattabbā siyā, tadabhāvā na vuttāti. Paṭisandhianākaḍḍhanato tattha anāgatāti ayametthādhippāyo. Nānākkhaṇikakammapaccayāvacanena pana bhāvanāya pahātabbānaṃ pavattivipākatā paṭikkhittā. Pavattivipākassapi hi nānākkhaṇikakammapaccayatā na sakkā nivāretuṃ. Vuttañca ‘‘sukhāya vedanāya sampayutto dhammo dukkhāya vedanāya sampayuttassa dhammassa kammapaccayena paccayo, nānākkhaṇikā’’tiādi (paṭṭhā. 1.3.56-57). Yadi bhāvanāya pahātabbānaṃ vipākadānaṃ natthi, kathaṃ te vipākadhammadhammā hontīti? Abhiññācittādīnaṃ viya vipākārahasabhāvattā. Yaṃ pana vuttaṃ ‘‘yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagataṃ uddhaccasampayuttaṃ…pe… avikkhepo hoti, imesu dhammesu ñāṇaṃ dhammapaṭisambhidā, tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā’’ti (vibha. 730-731) idampi tesaṃ vipākārahataññeva sandhāya vuttaṃ siyā. Idaṃ pana ṭhānaṃ suṭṭhu vicāretabbaṃ. Atthi hi ettha vacanokāso. Na hi vipāketi vacanaṃ vipākadhammavacanaṃ viya vipākārahataṃ vadatīti.
如何理解句中『因缘相续的断绝所见，应当断除的无来者』？这里的『见断除』是指对于诸如『不同时间的各种业因』之存在的认知。因缘相续断除者，谓有二：一者不善法应由见而断除，二者是应为修习断除者。在这里，关于修习应断除的意念，不说有各种时间业缘的分别，但说其他义。如『应为修习断除的法，无论是见断除者，还是修习断除的法，其因缘皆为业缘』。此处说的是共相异体，而非诸多时间分别。又在反说中说『应为修习断除的法，无论是见断除者，还是修习断除者，其缘起或所依或相续或从缘皆是如此』，仅此而已，并无说『业缘』。另一义说，因起于躁动的意念，专为应断除修习的缘故而来，因此无各种时间因缘。若有，则当说修习断除意念亦有不同时间因缘，然未曾说。所以在因起躁动不同时间因缘中，见断除者应持有，若无则不应说无来者是因缘相续断绝。此中『无来者』是该处之总说。虽说『无来者』但因缘则因言，反说修习断除者皆断裂。因果之运行转变时，也不能因众多时间因缘而阻止其转变。亦有说『与乐受相应者之法，是因苦受相应者之法的业因，故众多时间业因不同』等（出自巴利《教理论》）。若修习断除者无果报因缘，怎会有果报法？这正如三昧通达等禅定通力所致。又说『当不善心起时，处于平等无分别的躁动相续，而通达这些法的智慧即为法通达，且于相续之果通达是智慧』。此亦正佐『果报缘断』。此义处应认真思辨：此话有得其理者。若言果报无因，似乎果报法语为已断无果报因由之意也。
Akusalapadavaṇṇanā niṭṭhitā. · 不善项的解释结束。
Abyākatapadaṃ无记项
Ahetukakusalavipākavaṇṇanā无因善果报的解释
§431
431.Tesuvipākābyākatantiādīnaṃ ‘‘bhājetvā dassetuṃ katame dhammā abyākatātiādi āraddha’’nti etena sambandho. Tassāpīti etassa ‘‘uppattiṃ dīpetuṃ kāmā…pe… ādi vutta’’nti etena sambandho. Upacitattāti yathā aññassa vipākaṃ paṭibāhitvā attano vipākābhimukhaṃ hoti tathā vaḍḍhitattā. Rūpādīnaṃ paccayānaṃ aññaviññāṇasādhāraṇattā asādhāraṇena vatthunā cakkhuviññāṇaṃ sotaviññāṇanti nāmaṃ uddhaṭaṃ. Cakkhādīnaṃ tikkhamandabhāve viññāṇānaṃ tikkhamandabhāvā visesapaccayattā ca.
关于“其果报之非显现等诸法，何为不显现法起”等此类所说，说明其相应关系。所谓本质，即说其『生起及发明愿望等起始』等之关系。所谓附带，谓如他之果报现前时，转向自身果报作用，如此而增添。以色等因缘，因其余识常性，有异于常识之境，故称色识、声识等。又以眼等感官之差疾迟，识亦显其差异，由特殊因缘乃致差别。
Cakkhusannissitañca taṃ rūpavijānanañcāti cakkhusannissitarūpavijānanaṃ. Evaṃlakkhaṇaṃ cakkhuviññāṇaṃ. Tattha cakkhusannissitavacanena rūpārammaṇaṃ aññaviññāṇaṃ paṭikkhipati. Rūpavijānanavacanena cakkhunissaye phassādayo nivatteti. Cakkhurūpavacanehi ca nissayato ārammaṇato ca vijānanaṃ vibhāveti. Rūpamattassa ārammaṇassa gahaṇaṃ kiccametassāti rūpamattārammaṇarasaṃ. Jhānaṅgavasenāti idaṃ dvipañcaviññāṇavajjesu vijjamānānaṃ upekkhāsukhadukkhekaggatānaṃ jhānaṅgikattā idhāpi taṃsadisānaṃ tadupacāraṃ katvā vuttaṃ. Na hi jhānapaccayattābhāve jhānaṅgatā atthi. Vuttañhi ‘‘jhānaṅgāni jhānasampayutta…pe… rūpānaṃ jhānapaccayena paccayo’’ti (paṭṭhā. 1.3.112). Etesañca jhānapaccayabhāvo paṭikkhitto. Yathāha ‘‘abyākataṃ dhammaṃ paṭicca abyākato dhammo uppajjati na jhānapaccayā. Pañcaviññāṇasahagataṃ ekaṃ khandhaṃ paṭicca tayo khandhā’’tiādi (paṭṭhā. 1.1.98). Jhānapaccayattābhāvepi vedanācittaṭṭhitīnaṃ upekkhādibhāvato tathābhūtānaṃ vacane aññaṭṭhānābhāvato ca dutiyarāsiniddeso.
“依眼”说者，谓依于眼根，识别色法，此即眼根依色识。此谓眼根依色识之特征。所谓‘眼根所依’一语，即色境反对他识。所谓‘色识’谓依于眼根而由色境触发觉察。依色接口为识别色，称色境者，意指色境的性质与色之感官对应。所谓禅那因，乃是指出现在五识之中，具有不偏不倚、离苦得乐的禅趣，故称禅之属性。此亦见于此处同类禅趣及其修习之法。非因禅那缘起，而有禅趣。经中亦说‘禅趣是禅定相应……乃色禅定于禅之因缘所起’。由此证明禅因之义。又有如言‘依未辨明法起，不显对应禅因起……五识共生起，三蕴相依……’等句，表明无禅因时，心识受苦乐缘起受平等之现象，且说明第二意涵。
§436
436.Vatthupaṇḍarattāti sayaṃ kaṇhadhammānaṃ appaṭipakkhattā sabhāvaparisuddhānaṃ pasādahadayavatthunissayānaṃ vasena paṇḍarasabhāvaṃ jātanti adhippāyo. Ayaṃ pana nayo catuvokāre na labbhatīti tattha bhavaṅgassa tato nikkhantākusalassa ca paṇḍaratā na siyā, tasmā tattha paṇḍaratāya kāraṇaṃ vattabbaṃ. Sabhāvo vāyaṃ cittassa paṇḍaratāti.
“色净明”意指自性极暗无对立，合清净心和悦心为依托诸缘而生纯净色法之故。此说法不能断定于四圣谛四分法中得结论。因那里无色染浊心色。故此色净明者，须追寻其缘。
§439
439.Idampīti pi-saddo ṭhitimattasahitaṃ pubbe vuttaṃ vicikicchāsahagataṃ apekkhitvā vutto. Pakatiyāti anatikkamanena. Sopi viseso. Kāyappasādaṃ ghaṭṭetvā pasādapaccayesu mahābhūtesu paṭihaññatīti āpāthaṃ gantvā paṭihaññatīti attho. Yathā ca ‘‘rūpaṃ ārabbha uppanna’’nti vutte na ārammaṇuppādānaṃ pubbāparakālatā hoti, evamidhāpi ghaṭṭanapaṭihananesu daṭṭhabbaṃ. Upamāpi ubhayaghaṭṭanadassanatthaṃ vuttā, na nissitanissayaghaṭṭanānaṃ pubbāparatādassanatthaṃ. Ettha ca bahiddhāti etaṃ nidassanamattaṃ. Ajjhattampi hi ārammaṇaṃ hotīti. Viññāṇadhātunissayabhūtehi vā aññaṃ ‘‘bahiddhā’’ti vuttaṃ. Paṭighaṭṭanānighaṃso balavā hoti, tato eva iṭṭhāniṭṭhaphoṭṭhabbasamāyoge sukhadukkhapaccayā dhātuanuggahadhātukkhobhā ciraṃ anuvattanti.
此处“即此”谓所谓‘积弊之根本’，即因疑惑相续、听闻怀疑所致之停滞。所谓‘不前进’之意。又‘过患’意为捣乱阻扰。‘身心清净’，即身心供养缘故所起之心理安稳。文中论及“执摄”和“回转”，指出感官敏锐度减退及其在色界及感官道之功能横跨内外。此亦是依存无常因而起，故说感官及环境对心识有影响。因相违内外感官互动，涌现出强烈的冲突感及喜与忧不断交替发生。
§455
455. Aññesaṃ cittānaṃ sabhāvasuññatasabbhāvā manodhātubhāvo āpajjatīti ce? Na, visesasabbhāvā. Cakkhuviññāṇādīnañhi cakkhādinissitatā cakkhādīnaṃ savisayesu dassanādippavattibhāvatā ca viseso. Manoviññāṇassa pana anaññanissayamanopubbaṅgamatāya aññanissayaviññāṇassa anantarapaccayattābhāvena manodvāraniggamanamukhabhāvābhāvato ca sātisayavijānanakiccatā viseso. Tabbisesavirahā manomattā dhātu manodhātūti tividhā manodhātu eva vuccati, na visesamano. Tasmā ettha mano eva dhātu manodhātūti eva-saddo mattasaddattho daṭṭhabbo. Visesanivattanattho hi so viññāṇassāti. Manodvāraniggamanapavesamukhabhāvato pana manodhātuyā vijānanavisesaviraho daṭṭhabbo, tato eva manoviññāṇantipi na vuccati. Na hi taṃ viññāṇaṃ manato pavattaṃ manaso paccayo, nāpi manaso paccayabhūtaṃ manato pavattaṃ, dassanādīnaṃ pana paccayo, tehi ca pavattaṃ tesaṃ purecaraṃ anucarañcāti. Sammāsaṅkappoti avacanaṃ mahāvipākānaṃ viya janakasadisattābhāvato. Tattha hi tihetukato duhetukampi uppajjamānaṃ sammāsaṅkappatādīhi sadisaṃ sahetukatāyāti. Pañcaviññāṇasoteti ettha yathā paguṇaṃ ganthaṃ sajjhāyanto sajjhāyasote patitaṃ kañci kañci vācanāmaggaṃ na sallakkheti, evaṃ tathāgatassa asallakkhaṇā nāma natthi, na ca pañcaviññāṇasote jhānaṅgābhāvo idha avacanassa kāraṇaṃ. Yadi tadanantaraṃ niddeso taṃsotapatitatā, ito paresaṃ dvinnaṃ manoviññāṇadhātūnaṃ taṃsotapatitatā na siyā. Tasmā pañcaviññāṇānaṃ viya ahetukatāya maggapaccayavirahā ca vijjamānesupi vitakkavicāresu jhānaṅgadhammānaṃ dubbalattā pañcaviññāṇesu viya agaṇanupagabhāvā ca pañcaviññāṇasotapatitatā. Tato eva hi ahetukakiriyattayepi jhānaṅgāni balāni ca saṅgahavāre na uddhaṭāni, jhānapaccayakiccamattato pana paṭṭhāne dubbalānaṃ ettha vitakkādīnaṃ jhānapaccayatā vuttā.
问曰：“他心之自性空无自性，是故生为心之性质，岂可成立？”答曰：“不可也，他法具有特别自性。以眼识等依眼及接触观照所起之见闻，乃具特殊法性。彼心之识非依他心为因，亦非他心依彼心起，而是见闻诸因缘，依顺其前次相继而成立。”所谓正见，即此意涵。是故名为心之因素，而非他者。故此处以‘心’谓心因素，且以此名具心之作用。再则，心之作用乃随缘而转，而非自心发起自体。诸所见闻乃依其前行而发生相应。此谓正思惟。‘正思惟’词彙表显大因果之类复杂功用，故又称因缘。五识经传统讲说时，往往排除差异，直言无色五识无‘禅之义相’。若之后不作此指，是因五识非两种识，非因有两种识之差异而起。故此说五识之无因无缘者。又是以因缘为基，说明心之因素劣弱，以致五识未得禅缘所应之力能不足。也即说于禅因之任务上，五识为弱。
§469
469. Samānavatthukaṃ anantarapaccayaṃ labhitvā uppajjamānaṃ santīraṇaṃ manodhātuto balavataraṃ hotīti taṃ yathārammaṇaṃ ārammaṇarasaṃ anubhavantaṃ iṭṭhe somanassasahagataṃ hoti, iṭṭhamajjhatte upekkhāsahagataṃ sātisayānubhavattā, tasmā ‘‘ayañhi iṭṭhārammaṇasmiṃ yevā’’tiādi vuttaṃ. Voṭṭhabbanaṃ pana satipi balavabhāve vipākappavattiṃ nivattetvā visadisaṃ manaṃ karontaṃ manasikārakiccantarayogato vipāko viya anubhavanameva na hotīti sabbattha upekkhāsahagatameva hoti, tathā pañcadvārāvajjanaṃ manodvārāvajjanañca kiccavasena apubbattā.
同力因缘者，谓获得同一条件的随顺因，于此因缘生起之胜解心法力更胜。依此缘起，修习对象的境界，体验合意悦乐、欢喜和满愿，并中心于当中而具不动平等的游意，从此故云「此正是所好境界也」等语。然复审于此力，虽能顺转果报，却未生长清净心，犹为心意作用之障碍，心虽体验果报而未涵养清净；因此处一切仅是带于不动平等的游意， 执事者如五门心门的开关在行事所需时暂时发动。
Ahetukakusalavipākavaṇṇanā niṭṭhitā. · 无因善果报之解释已毕。
Aṭṭhamahāvipākacittavaṇṇanā八大果报心之解释
§498
498.Alobhoabyākatamūlantiādīsu kusalapakkhe tāva alobhādosānaṃ niddesesu ‘‘yo tasmiṃ samaye alobho alubbhanā…pe… alobho kusalamūla’’nti (dha. sa. 32), ‘‘yo tasmiṃ samaye adoso adussanā…pe… adoso kusalamūla’’nti (dha. sa. 33) ca vuttattā idhāpi taṃniddesesu ‘‘alobho abyākatamūla’’nti ‘‘adoso abyākatamūla’’nti vacanaṃ yujjeyya. Paññindriyādiniddesesu pana ‘‘paññāratanaṃ amoho dhammavicayo sammādiṭṭhī’’ti (dha. sa. 34, 37) evaṃ tatthapi vuttaṃ, na vuttaṃ ‘‘amoho kusalamūla’’nti. Tasmā idhāpi ‘‘amoho abyākatamūla’’nti pāṭhena na bhavitabbaṃ siyā. Alobhādosānaṃ viya amohassapi abyākatamūladassanatthaṃ panetaṃ vuttanti veditabbaṃ. Aviññattijanakatoti kāyavacīkammadvāranivāraṇaṃ karoti. Avipākadhammatoti manokammadvāranivāraṇañca. Vipākadhammānañhi kammadvāraṃ vuttanti. Tathā appavattitoti dānādipuññakiriyabhāvena appavattito. Etena puññakiriyavatthubhedameva nivāreti.
在无贪无嗔根源等善业法类别中，曾于戒律篇法中云：“于彼时，贪为无所得故无贪……贪为善之根本”以及“于彼时，嗔为不善根本……”等语，此处亦当以「无贪为无表根」与「无嗔为无表根」句相应适用。而于智慧根等经文中说“智慧宝藏为无明断灭，法的辨别与正见”，却未曾言“无明为善之根”，故此亦不可作“无明为无表根”解。贪嗔如是，亦为无明存在下的未显根本，此义应当如上理解。所谓未显者，是指因身口意三业行为之阻碍；所谓不生果报者，是指由心业所阻隔。果报诸业即称作业门。又谓行为未发者，如布施等功德业因为减损而未显现。以此可知，仅止于功德行为对象的差别。
Balavapaccayehīti payogena vinā nipphannehi ārammaṇādipaccayehi. Asaṅkhārikādīsu hi yena kenaci cittena kamme āyūhite asaṅkhārena appayogena kammakammanimittagatinimittapaccupaṭṭhāne paṭisandhi uppajjamānā asaṅkhārikā hoti, sasaṅkhārena sappayogena kammādipaccupaṭṭhāne sasaṅkhārikā. Bhavaṅgacutiyo pana paṭisandhisadisāva. Tadārammaṇañca kusalākusalāni viya asaṅkhārikaṃ sasaṅkhārikañca daṭṭhabbanti. Etesu balavaṃ dubbalañca vicāretuṃ ‘‘tattha sabbepi sabbaññubodhisattā’’tiādimāha. Kālavasena pana pariṇamatīti appāyukasaṃvattanikakammabahule kāle taṃkammasahitasantānajanitasukkasoṇitapaccayānaṃ taṃmūlakānaṃ candasūriyavisamaparivattādijanitautāhārādivisamapaccayānañca vasena pariṇamati.
所谓力量因缘，是指没有作用时断灭的境界缘起。于无为类业中，若以何心作用而聚合之，则于无为之中结业生续，依缘担当之业及标本、因缘而继续，故形成有为群。身心作用断灭时即构成续存之点。缘起境界既有善恶之分，亦有无为有为之别，应辨善不善无为有为之力之各异。对此，称“彼处诸理非一切悉皆明了之圣者当知”为明证。时间流转使业转变，如寿命短促、繁忙业因、身血淋漓的差异；以及日月更替、饮食毒害等诸多恶条件，皆使根本业随时转变。
Vipākuddhārakathāvaṇṇanā果报摄取说之解释
Yato yattako ca vipāko hoti, yasmiñca ṭhāne vipaccati, taṃ dassetuṃ vipākuddhārakathā āraddhā. Etthevāti ekāya cetanāya kamme āyūhiteyeva. Duhetukapaṭisandhivasena dvādasakamaggopi hoti , dvādasakappakāropīti attho. Ahetukapaṭisandhivasena ahetukaṭṭhakampi. Asaṅkhārikasasaṅkhārikānaṃ sasaṅkhārikaasaṅkhārikavipākasaṅkaraṃ anicchanto dutiyatthero ‘‘dvādasā’’tiādimāha. Purimassa hi paccayatosasaṅkhārikaasaṅkhārikabhāvo, itaresaṃ kammato. Tatiyo tihetukato duhetukampi anicchanto ‘‘dasā’’tiādimāha.
因果之所起点，即果报发生之处，欲显此理而发起果报说明。果报依一意志业聚合而生；因缘继遂有十二支路径，所谓十二支成行也。无因缘继遂则本因集消灭。无为与有为非断非续者，第二长老云曰:“十二支”等语。前因为无为有为因缘，后因因他业产生。第三为三因缘所生，是因缘无因也，亦非欲。是故称为“十”等语。
Imasmiṃ vipākuddhāraṭṭhāne kammapaṭisandhivavatthānatthaṃ sāketapañhaṃ gaṇhiṃsu. Kammavasena vipākassa taṃtaṃguṇadosussadanimittataṃ dassetuṃ ussadakittanaṃ gaṇhiṃsu. Hetukittanaṃ idha paṭhamattherassa adhippāyena vuttaṃ. Dutiyattheravādādīsu visesaṃ tattha tattheva vakkhāmi. Ñāṇassa jaccandhādivipattinimittapaṭipakkhabhāvato tihetukaṃ atidubbalampi samānaṃ paṭisandhiṃ ākaḍḍhantaṃ duhetukaṃ ākaḍḍheyyāti ‘‘ahetukā na hotī’’ti āha. Yaṃ pana paṭisambhidāmagge sugatiyaṃ jaccandhabadhirādivipattiyā ahetukaupapattiṃ vajjetvā gatisampattiyā sahetukopapattiṃ dassentena ‘‘gatisampattiyā ñāṇasampayutte katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti’’cceva (paṭi. ma. 1.232) vuttaṃ. Tena ñāṇavippayuttena kammunā ñāṇasampayuttapaṭisandhi na hotīti dīpitaṃ hoti. Aññathā ‘‘sattannaṃ hetūnaṃ paccayā upapatti hotī’’ti idampi vucceyya. Tathā hi ‘‘gatisampattiyā ñāṇasampayutte katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? Kusalassa kammassa javanakkhaṇe tayo hetū kusalā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati kusalamūlapaccayāpi saṅkhārā. Nikantikkhaṇe dve hetū akusalā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati akusalamūlapaccayāpi saṅkhārā. Paṭisandhikkhaṇe tayo hetū abyākatā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpa’’nti vissajjitaṃ ñāṇasampayuttopapattiyaṃ.
诸于果报发起点，表述业续存因缘的事理，沙盖提出质疑。诸以业为因，果报或恶报的表现等因素，因放纵而加以辨别，谓之起因表白。初长老对此有深入讲解，次长老等众部对此亦有分说，且在此处即讲解。从智慧因清净失明等障碍状况，三因缘过弱而阻碍续存或转倍之理，谓无因不生也。又论断：「圣道净智慧系持过程中，三因缘之一，如执念境界，果续存生故」。曾言：“有智慧时，依何八因缘续起？”等经文。是以因智慧明了之故，业续不失；若因所执不合理，则业续及果报失效。曾言：“七因缘续起故。”此亦当说。依智慧入法，善业瞬间生时，有三善因依赖起心，故曰善业根本因。瞬间两个恶因生时，缘起不善因。续起时三因不明，故依名称谓如名色、识依名色等而转续。以上即为智慧明证所成之无障碍续存。
Evaṃ ñāṇavippayuttato ñāṇasampayuttupapattiyā ca vijjamānāya ‘‘gatisampattiyā ñāṇasampayutte katamesaṃ sattannaṃ hetūnaṃ paccayā upapatti hoti? Kusalassa kammassa javanakkhaṇe dve hetū kusalā’’ti vatvā aññattha ca pubbe vuttanayeneva sakkā vissajjanaṃ kātunti. Yathā pana ‘‘ñāṇasampayutte sattannaṃ hetūnaṃ paccayā’’ti avacanato ñāṇavippayuttato ñāṇasampayuttā paṭisandhi na hoti, evaṃ ‘‘gatisampattiyā ñāṇavippayutte channaṃ hetūnaṃ paccayā upapatti hoti’’cceva (paṭi. ma. 1.233) vatvā ‘‘sattannaṃ hetūnaṃ paccayā’’ti avacanato ñāṇasampayuttato ñāṇavippayuttāpi paṭisandhi na hotīti āpannaṃ. Etthāpi hi na na sakkā kammanikantikkhaṇesu tayo ca dve ca hetū yojetvā paṭisandhikkhaṇe dve yojetunti. Imassa pana therassa ayamadhippāyo siyā ‘‘kammasarikkhakavipākadassanavasena idha pāṭho sāvaseso kathito’’ti. ‘‘Ñāṇasampayutte aṭṭhannaṃ hetūnaṃ paccayā’’ti etthāpi pāṭhassa sāvasesatāpattīti ce? Na, dubbalassa duhetukakammassa ñāṇasampayuttavipākadāne asamatthattā. Tihetukassa pana ahetukavipaccane viya duhetukavipaccanepi natthi samatthatāvighātoti. Ārammaṇena vedanā parivattetabbāti santīraṇatadārammaṇe sandhāya vuttaṃ. Vibhāgaggahaṇasamatthatābhāvato hi cakkhuviññāṇādīni iṭṭhaiṭṭhamajjhattesu upekkhāsahagatāneva honti, kāyaviññāṇañca sukhasahagatameva paṭighaṭṭanāvisesenāti.
此因智慧明证与理续存之故，已知“七因续起何者？”辨说善业瞬间有两因。此与前说不尽相同，仍可依旧说法解释。谓“智慧明证依七因”，缘故续存无障碍，且“缘智慧明证，何者为七因？”又言“智慧和合续之缘”，智明者续存，亦智明者失续。如此，业之瞬间发生处，因所不能单独联合三、二因缘，续生时必依二因联合。此长老言论，为明证感知业因及果报之作法详尽讲述也。问释中对“智慧明证七因续起”为处，道理必然详尽。非也，此为三因过弱，不能使业续本理。三因缘中无因果报性，故无障碍也。因起处之感受转换说，为观念入境界时之胜解缘也。眼识等根失常时，心则为不动平等之游意，身意识亦随之与乐同住而起冲突反应。
Visesavatā kālena tadārammaṇapaccayasabbajavanavatā vipākappavattiṃ dassetuṃ ‘‘saṃvarāsaṃvare…pe… upagatassā’’ti vuttaṃ aññakāle pañcaviññāṇādiparipuṇṇavipākappavattiabhāvā. Kakkaṭaka…pe… bhavaṅgotaraṇanti etena idaṃ dasseti – kedāre pūretvā nadīpavesanamaggabhūtaṃ mātikaṃ appavisitvā kakkaṭakamaggādinā amaggena nadīotaraṇaṃ viya cittassa javitvā bhavaṅgappavesanamaggabhūte tadārammaṇe anuppanne maggena vinā bhavaṅgotaraṇanti.
由于有特殊之时因、以及与当时事相相应的所有生起之因缘与果报的现行，应当显现出“于自制而入自制……等已到者”这一说。此于其他时间，其五种识等圆满善果现行之理。乌鸦……等喻，以此说明——于水田中充满泥土、入水田路而成为道路、未入深处、心生活跃似过溪水之跳渡；于当时之因缘未具足道路，则无此跳渡之果。
Etesu tīsu moghavāresu dutiyo upaparikkhitvā gahetabbo. Yadi hi anulome vedanāttike paṭiccavārādīsu ‘‘āsevanapaccayā na magge dve’’ti ‘‘na maggapaccayā āsevane dve’’ti ca vuttaṃ siyā, sopi moghavāro labbheyya. Yadi pana voṭṭhabbanampi āsevanapaccayo siyā, kusalākusalānampi siyā. Na hi āsevanapaccayaṃ laddhuṃ yuttassa āsevanapaccayabhāvī dhammo āsevanapaccayoti avutto atthi. Voṭṭhabbanassa pana kusalākusalānaṃ āsevanapaccayabhāvo avutto. ‘‘Kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati nāsevanapaccayā. Akusalaṃ dhammaṃ…pe… nāsevanapaccayā’’ti (paṭṭhā. 1.1.93) vacanato paṭikkhittova. Athāpi siyā ‘‘asamānavedanānaṃ vasena evaṃ vutta’’nti, evamapi yathā ‘‘āvajjanā kusalānaṃ khandhānaṃ akusalānaṃ khandhānaṃ anantarapaccayena paccayo’’ti (paṭṭhā. 1.1.417) vuttaṃ, evaṃ ‘‘āsevanapaccayena paccayoti’’pi vattabbaṃ siyā, jātibhedā na vuttanti ce? Bhūmibhinnassa kāmāvacarassa rūpāvacarādīnaṃ āsevanapaccayabhāvo viya jātibhinnassapi bhaveyyāti vattabbo eva siyā. Abhinnajātikassa ca vasena yathā ‘‘āvajjanā sahetukānaṃ khandhānaṃ anantarapaccayena paccayo’’ti vuttaṃ, evaṃ ‘‘āsevanapaccayena paccayo’’tipi vattabbaṃ siyā, na tu vuttaṃ. Tasmā vedanāttikepi saṅkhittāya gaṇanāya ‘‘āsevanapaccayā na magge ekaṃ, na maggapaccayā āsevane eka’’nti evaṃ gaṇanāya niddhāriyamānāya voṭṭhabbanassa āsevanapaccayattassa abhāvā yathāvuttappakāro dutiyo moghavāro vīmaṃsitabbo.
在这三种空过日前，应再细察第二空过日。如顺应近缘痛受等相连续者，有“缘过不成道，缘道无过成”之说，则能得空过日。若复反覆论及缘过，当中包含善恶皆有之理。盖无过成道，义在于不成道之状态无缘于缘过义；而复覆论，善恶状态中缘过相应之义已说。言“依善法而生善法，不依过而成；依恶法……不依过成”等句，如先经所明。即使有云“非等痛受亦如是”之说，亦如“烦恼善恶色蕴无间相续为缘”之经义，故亦能说“缘过为缘”，若不说种别之生，则如异地欲行形色等缘过，亦与种别生相似。既然同种生者，如烦恼善恶色蕴无间为缘，亦应能说缘过为缘，非言未有此语也。由此，于痛受相续之简略计数中，“缘过无一成道，缘道亦无一缘过”，如是计数时，能除反论过缘之存在，应复审核第二空过。
Voṭṭhabbanaṃ pana vīthivipākasantatiyā āvaṭṭanato āvajjanā, tato visadisassa javanassa karaṇato manasikāro ca. Evañca katvā paṭṭhāne ‘‘voṭṭhabbanaṃ kusalānaṃ khandhānaṃ anantarapaccayena paccayo’’tiādi na vuttaṃ, ‘‘āvajjanā’’icceva vuttaṃ. Tasmā voṭṭhabbanato catunnaṃ vā pañcannaṃ vā javanānaṃ ārammaṇapurejātaṃ bhavituṃ asakkontaṃ rūpādiāvajjanādīnaṃ paccayo bhavituṃ na sakkoti, ayametassa sabhāvoti javanāpāripūriyā dutiyo moghavāro dassetuṃ yutto siyā, ayampi aṭṭhakathāyaṃ anāgatattā suṭṭhu vicāretabbo. Bhavaṅgassa javanānubandhanabhūtattā ‘‘tadārammaṇaṃ bhavaṅga’’nti vuttaṃ. Paṭṭhāne (paṭṭhā. 3.1.102) ca vuttaṃ ‘‘sahetukaṃ bhavaṅgaṃ ahetukassa bhavaṅgassa anantarapaccayena paccayo’’ti, ‘‘ahetukaṃ bhavaṅgaṃ sahetukassa bhavaṅgassa anantarapaccayena paccayo’’ti ca. Kusalākusalānaṃ sukhadukkhavipākamatto vipāko na iṭṭhāniṭṭhānaṃ vibhāgaṃ karoti, javanaṃ pana rajjanavirajjanādivasena iṭṭhāniṭṭhavibhāgaṃ karotīti ‘‘ārammaṇarasaṃ javanameva anubhavatī’’ti vuttaṃ.
所谓“需覆论”者，因果相续的一般旋转流转、烦恼起因、注意力等；如此进行时所说“善色蕴缘过为缘”等，不是“烦恼”义。因缘齐备不及能生十二或十五识之相缘，若识因缘不足以生，则不能成形等烦恼缘，无此自然法则，故为烦恼缘不成。由于色等烦恼为缘不足，不能生十二或十五识。由此缘过果成熟，生因缘相续之见唯为识影响之象，非自然法则因果所别，如色等关注之果，故识所生，依识缘而显性。此即缘所生之理。在这立场上，称“跳渡”即是心之活跃连结，故称跳渡果；又经文所说“有因识即有无因识之缘过”，即有因识之果，依无因识；无因识之果，依有因识。善不善之果报，非由差别事件生，而在绝对缘起法中，活跃等应依存在之果继现，此为活跃果报之理。由此显当前之因不论善恶多种业所生，而称此缘果种别，以活跃果续称“缘因法则”，非由诸多业所成。又经进一步宣说有因色蕴无常、苦、无我为观，善恶被制，缘果成熟，此义理解后，未说“此经不由该长老见”，故未拒其理。
Avijjamāne kārake kathaṃ āvajjanādibhāvena pavatti hotīti taṃ dassetuṃ pañcavidhaṃ niyāmaṃ nāma gaṇhiṃsu. Niyāmo ca dhammānaṃ sabhāvakiccapaccayabhāvavisesova. Taṃtaṃsadisaphaladānanti tassa tassa attano anurūpaphalassa dānaṃ. Sadisavipākadānanti ca anurūpavipākadānanti attho. Idaṃ vatthunti ekavacananiddeso ekagāthāvatthubhāvena kato. Jagatippadesoti yathāvuttato aññopi lokappadeso. Kālagatiupadhipayogapaṭibāḷhañhi pāpaṃ na vipacceyya, na padesapaṭibāḷhanti. Sabbaññutaññāṇapadaṭṭhānapaṭisandhiyādidhammānaṃ niyāmo dasasahassikampanapaccayabhāvo dhammaniyāmo. Ayaṃ idha adhippetoti etena niyāmavasena āvajjanādibhāvo, na kārakavasenāti etamatthaṃ dasseti.
现时是十六种果事之所在。十二位之果事如芦葦门中之识众，一门一事共工。十二门中一门依行事而生。起无因相续生，有因之善识衍生，此中“一组四诸善识之一为他活跃所持”如是说。无因相续者中，三因相续的活跃不遂，不反对无因相续之因缘生。如此言，无因三因相续者中，有一组无因活跃不被否定。果熟成熟者，因有因活跃相续之功德，此现象果报变化，只显现此横向发生者。如是视之，一种业不成多种果报之理，为业特异性果，称活跃果法则，非因多业缘故。于此，经典云：“有因色蕴观为无常、苦、无我；善恶在制约中，有因便是果法成熟”。此等智慧心理证无因相续成熟之果，且不言当事长老所见无误，未加驳斥。
Imasmiṃ ṭhāneti soḷasavipākakathāṭhāne. Dvādasahi vāhetabbā nāḷiyantopamā na dvādasannaṃ cittānaṃ ekasmiṃ dvāre ekārammaṇe saha kiccakaraṇavasena vuttā, atha kho dvādasannaṃ ekasmiṃ dvāre sakiccakaraṇamattavasena. Ahetukapaṭisandhijanakasadisajavanānantaraṃ ahetukatadārammaṇaṃ dassento ‘‘catunnaṃ pana duhetukakusalacittānaṃ aññatarajavanassa…pe… patiṭṭhātī’’ti āha. Ahetukapaṭisandhikassa pana tihetukajavane javite paṭisandhidāyakena kammena ahetukassa tadārammaṇassa nibbatti na paṭisedhitā. Evaṃ duhetukapaṭisandhikassapi tihetukānantaraṃ duhetukatadārammaṇaṃ appaṭisiddhaṃ daṭṭhabbaṃ. Paripuṇṇavipākassa ca paṭisandhijanakakammassa vasenāyaṃ vipākavibhāvanā tassā mukhanidassanamattamevāti pavattivipākassa ca ekassa tihetukādikammassa soḷasavipākacittādīni vuttanayena yojetabbāni. Tasmā yena kenaci kammunā ekena anekaṃ tadārammaṇaṃ pavattamānaṃ kammavisesābhāvā yesaṃ taṃ anubandhabhūtaṃ, tesaṃ javanasaṅkhātānaṃ paccayānaṃ visesena visiṭṭhaṃ hotīti javanenāyaṃ tadārammaṇaniyāmo vutto, na nānākammunā nibbattamānassa vasena. Evañca katvā paṭṭhāne (paṭṭhā. 3.1.98) ‘‘sahetuke khandhe aniccato dukkhato anattato vipassati. Kusalākusale niruddhe ahetuko vipāko tadārammaṇatā uppajjatī’’ti ñāṇānantaraṃ ahetukatadārammaṇaṃ, ‘‘kusalākusale niruddhe sahetuko vipāko tadārammaṇatā uppajjatī’’ti akusalānantarañca sahetukatadārammaṇaṃ vuttaṃ, na ca ‘‘taṃ etena therena adassita’’nti katvā tassa paṭisedho kato hotīti.
所谓十六果事场所。十二个果事适于扩展，如芦葦门中一众识，在一个门一缘中，共同行事。其后，十二门一缘依行事程度而生。说明无因相续的果事，分别递次果，亦称“无因果事”，谓有因果事为无因果事之缘。四种善识中，某活跃识为他识所持。无因相续三因果活跃，由三因活跃之因身不被否定。由此可见，三因相续者中，无因相续果未受驳斥。成熟圆满果由相续导致，此因缘解说乃一果成熟之外显，像面貌象征一样，属于心理活跃的现象。于是，能区分善恶果报，不作预备区分，由心之活跃及其不活跃分别，以相续识界域受感应而分。而活跃果聚焦于所摄缘上识即感受，称为「缘生活跃」果报现象。
Yaṃpana javanena…pe… taṃ kusalaṃ sandhāya vuttanti idaṃ kusalassa viya akusalassa sadiso vipāko natthīti katvā vuttaṃ. Sasaṅkhārikāsaṅkhārikaniyamanaṃ pana sandhāya tasmiṃ vutte akusalepi na taṃ na yujjatīti. Aṭṭhānametanti idaṃ niyamitādivasena yoniso ayoniso vā āvaṭṭite ayoniso yoniso vā vavatthāpanassa abhāvaṃ sandhāya vuttaṃ.
若谈及活跃识者……等，论其为善识，对应善识之果报似无相同不相容者。但若述及造作造作律者，则论恶及非相容者则不合。所谓“定所住处”者，乃所规定之规律，依此规律因缘循环无误之情况下，不论善无善，均不相悖。
Paṭisiddhanti avacanameva paṭisedhoti katvā vuttaṃ. Kāmataṇhānibbattena kammunā mahaggatalokuttarānubhavanavipāko na hotīti tattha tadārammaṇābhāvo veditabbo. Āpāthagate visaye tanninnaṃ bhavaṅgaṃ āvajjanaṃ uppādetīti āvajjanaṃ visaye ninnattā uppajjati. Bhavaṅgaṃ pana sabbadā savisaye ninnamevāti visayantaraviññāṇassa paccayo hutvāpi tadabhāvā vinā āvajjanena savisaye ninnattāva uppajjati. Ciṇṇattāti āvajjanena vinā bahulaṃ uppannapubbattā. Samudācārattāti āpāthagate visaye paṭisandhivisaye ca bahulaṃ uppāditapubbattā. Ciṇṇattāti vā puggalena āsevitabhāvo vutto. Samudācārattāti sayaṃ bahulaṃ pavattabhāvo. Nirodhassa anantarapaccayaṃ nevasaññānāsaññāyatananti idaṃ tadanantarameva nirodhaphusanaṃ sandhāya vuttaṃ, na arūpakkhandhānaṃ viya nirodhassa anantarapaccayabhāvaṃ. Nevasaññānāsaññāyatanaṃ pana kiñci parikammena vinā uppajjamānaṃ natthi. Parikammāvajjanameva tassa āvajjananti aññassa viya etassapi sāvajjanatāya bhavitabbaṃ.
『反证』者，谓单以违背谓之反证是说。因为依欲渴所牵涉之业，而无法生起于大果位世界之后世感受的果报，此处应认识为没有此果报之因缘。所谓在无路径境界中，离于该境界即意志流转的引发称为起因。而起因则生于境界，若该境界不存在则无法生起。意志流转则常常是在熟悉境界中生起，因外境识知存在，若无外境识，则无起因而未生意志流转。所谓『零散』是指无起因之情形，乃多因前已起意志流转而现。『随行』者，即本人先前于境界及再入境界常有意志行为。所谓『无明灭后无间接因』者，即不在形色蕴类别之间生起无间断因，此乃指该处是专就灭谛受用说明，而非指无形界蕴间无间成因。无明灭后境界无间存在无他因缘，自他各别意识无因缘生起意志流转者。
Ayaṃ panetthādhippāyo daṭṭhabbo – nevasaññānāsaññāyatanassa na nirodhassa anantarapaccayabhāve ninnāditā aññattha diṭṭhā atadatthaparikammabhāve ca uppattiyā, atha ca taṃ tassa anantarapaccayo hoti, tathā ca uppajjati. Evaṃ yathāvuttā manoviññāṇadhātu asatipi nirāvajjanuppattiyaṃ ninnādibhāve nirāvajjanā uppajjatīti. Evañca katvā ‘‘ariyamaggacittaṃ maggānantarāni phalacittānī’’ti idaṃ vuttaṃ. Yadi hi nibbānārammaṇāvajjanābhāvaṃ sandhāyetaṃ vuttaṃ siyā, gotrabhuvodānāni nidassanāni siyuṃ teheva etesaṃ nirāvajjanatāsiddhito. Phalasamāpattikāle ca ‘‘parittārammaṇaṃ mahaggatārammaṇaṃ anulomaṃ phalasamāpattiyā anantarapaccayena paccayo’’ti vacanato samānārammaṇāvajjanarahitattā ‘‘maggānantarāni phalacittānī’’ti evaṃ phalasamāpatticittāni na vajjetabbāni siyuṃ, gotrabhuvodānāni pana yadipi nibbāne ciṇṇāni samudācārāni ca na honti, ārammaṇantare ciṇṇasamudācārāneva. Phalasamāpatticittāni ca maggavīthito uddhaṃ tadatthaparikammasabbhāvāti tesaṃ gahaṇaṃ na kataṃ, anulomānantarañca phalasamāpatticittaṃ ciṇṇaṃ samudācāraṃ, na nevasaññānāsaññāyatanānantaraṃ maggānantarassa viya tadatthaparikammābhāvāti ‘‘nirodhā vuṭṭhahantassā’’ti tañca nidassanaṃ. Ārammaṇena pana vinā nuppajjatīti idaṃ etassa mahaggatārammaṇattābhāvā pucchaṃ kāretvā ārammaṇaniddhāraṇatthaṃ vuttaṃ.
对此，应观此原则——无间无明灭境界非灭后因缘之存在，所述发生乃由他因，继而成为该因的次生因，遂生起此处意志流转。亦如言论云，心识元素如实为无之时，则无意志流转。如此且云：『圣道心为道果之间心识』。若应以涅槃为起因而无意志流转，则宿世家族及业因显现理不复存。果报现前时，亦有『绕境界、同顺于大果境界，因果关系相继成立』。由此可知，因果心识非绝对断尽，涅槃中亦有果报心识不能剔除。而宿世涅槃心及其随行意志不同，果报心识依因缘现前，非如无明灭境界之无中无因。涅槃境界果报心识，虽显微，但绝非等同法别界间无间因。若无因缘，则难成成立脉络之意志流转。此乃涅槃意志流转应作为彼此连带之意释。
Tatthāti vipākakathāyaṃ. Jaccandhapīṭhasappiupamānidassanaṃ vipākassa nissayena vinā appavattidassanatthaṃ. Visayaggāhoti idaṃ cakkhādīnaṃ savisayaggahaṇena cakkhuviññāṇādivipākassa dassanatthaṃ vuttaṃ. Upanissayato cakkhādīnaṃ dassanādiatthato ca tasseva vipākassa dassanatthaṃ ‘‘upanissayamatthaso’’ti vuttaṃ. Hadayavatthumevāti yathā purimacittāni hadayavatthunissitāni ca pasādavatthuanugatāni ca aññārammaṇāni honti, na evaṃ bhavaṅgaṃ, taṃ panetaṃ vatthārammaṇantararahitaṃ kevalaṃ hadayavatthumeva nissāya pavattatīti vuttaṃ hoti. Hadayarūpavatthukanti idhāpi aññavatthānugatanti adhippāyo veditabbo. Makkaṭakassa hi suttārohaṇaṃ viya pasādavatthukaṃ cittaṃ, suttena gamanādīni viya tadanugatāni sesacittānīti. Suttaghaṭṭanamakkaṭakacalanāni viya pasādaghaṭṭanabhavaṅgacalanāni saha hontīti dīpanato ‘‘ekekaṃ…pe… āgacchatī’’tipi dīpeti.
此乃果报说法之义。月光台、鞋履之类似显现为果报的依靠，无此便无法显现成就。所谓执取境界者，即眼等六根之所识境也，为眼识果报显现之用。因其依托于眼等六根，故谓之依托之义。于心藏所依者，如同昔时心、依心藏而起的随眠等心所则有他所起境，但非如此之心意志流转，唯依此心藏支撑而起。所谓心藏色质者，亦可视为他所依境。譬如猿猴攀树登高，心意识状态如攀援依傍，随行心所附于有形境界起伏，故若无此则无连续意志流转。用譬如猿猴从树枝挪动似醒示每一心所随流现前。
Bhavaṅgassa āvaṭṭitakāloti idaṃ dovārikasadisānaṃ cakkhuviññāṇādīnaṃ pādaparimajjakasadisassa āvajjanassa saññādānasadiso anantarapaccayabhāvo eva bhavaṅgāvaṭṭananti katvā vuttaṃ. Vipākamanodhātuādīnaṃ adisvāva sampaṭicchanādikaraṇaṃ gāḷhaggahaṇamattaputhulacaturassabhāvavijānanamattakahāpaṇabhāvavijānanamattakammopanayanamattasāmaññavasena vuttaṃ, na gāḷhaggāhakādīnaṃ kahāpaṇadassanassa abhāvo taṃsamānabhāvo ca sampaṭicchanādīnaṃ adhippetoti veditabbo.
所谓意志流转周期，谓双门眼识等如两扇门之效，涵盖入眼、觉知、意识推动之连贯关系，具有不可间断之连续因。果报之根源因素等若缺失，其效果如缺少鳞片翅甲，导致起意后失常运行。此意示意义为因果紧密相连，非失常现象。故不可将无鳞翅甲类之缺失，视为果报因缘断绝之相同。
Paṇḍaraṃetanti paṇḍararūpadassanasāmaññato cakkhuviññāṇameva dassanakiccaṃ sādhetīti dīpanaṃ veditabbaṃ. Evaṃ sotadvārādīsupi yojetabbaṃ savanādivasena. Santāpanavasena guḷasīlo guḷappayojano vā goḷiyako. Upanissayatoti na upanissayapaccayaṃ sandhāya vuttaṃ. Yasmiṃ pana asati yo na hoti, so idha ‘‘upanissayo’’ti adhippeto. Ālokasannissitanti idampi āloke sati sabbhāvaṃ sandhāya vuttaṃ, na upanissayapaccayataṃ. Mandathāmagataṃ nāma kiriyacittassa paccayabhāvaṃ anupagantvā sayameva pavattamānaṃ.
所谓白者，指白色显现，乃眼识识验色之通常事理。此亦说适用于耳、鼻、舌、身等诸根，以听闻等事理为本。所谓依存而起，非指彼意志流转因缘，本意指诸根依存而起事理。本为实光所依，非谓依因缘。有缓慢来意者，即过往心识之因缘，未即时产生而延滞状。
Asaṅkhārikasasaṅkhārikesudosaṃ disvāti na kammassa viruddhasabhāvena vipākena bhavitabbanti asaṅkhārikakammassa sasaṅkhārikavipākesu, sasaṅkhārikakammassa ca asaṅkhārikavipākesu dosaṃ disvā. Ahetukānaṃ pana rūpādīsu abhinipātamattādikiccānaṃ na sasaṅkhārikaviruddho sabhāvoti asaṅkhārikatā natthi, asaṅkhārikaviruddhasabhāvābhāvā nāpi sasaṅkhārikatāti ubhayāvirodhā ubhayenapi tesaṃ nibbattiṃ anujānāti. Cittaniyāmanti tadārammaṇaniyāmaṃ. Kiriyato pañcāti imesaṃ…pe… patiṭṭhātīti kiriyajavanānantarañca tadārammaṇaṃ vuttaṃ. Paṭṭhāne (paṭṭhā. 1.3.94) pana ‘‘kusalākusale niruddhe vipāko tadārammaṇatā uppajjatī’’ti vipākadhammadhammānameva anantarā tadārammaṇaṃ vuttaṃ. Kusalattike ca ‘‘sekkhā vā puthujjanā vā kusalaṃ aniccato’’tiādinā (paṭṭhā. 1.1.406) kusalākusalajavanameva vatvā tadanantaraṃ tadārammaṇaṃ vuttaṃ, na abyākatānantaraṃ, na ca katthaci kiriyānantaraṃ tadārammaṇassa vuttaṭṭhānaṃ dissati. Vijjamāne ca tasmiṃ avacane kāraṇaṃ natthi, tasmā upaparikkhitabbo eso theravādo. Vipphārikañhi javanaṃ nāvaṃ viya nadīsoto bhavaṅgaṃ anubandhatīti yuttaṃ, na pana chaḷaṅgupekkhavato santavuttiṃ kiriyajavanaṃ paṇṇapuṭaṃ viya nadīsototi.
观察非条件与条件业的过错，实为彼此不相违背之理。无条件业于条件果报未必产生冲突，条件业于无条件果报亦然。非条件业不如无条件果报之义，并非有无违背，彼此矛盾并存，亦支持二者皆可发生。心意约束俗语即指此因果对象之规则。所谓行持五法……依此种则言行间之因果相连。经文谓：善恶业果果之分别，紧密有条件相关。善者受教或外行均为无常而现。此为其因果显现之理，不是无明确间隔。行为间断时间之理亦不可见。论及此仍无因，有待证实，故此乃长老部之意。谓变化流转不似舟河水连续运动，唯心意识意志相续连绵之说法亦是合乎理。
Piṇḍajavanaṃ javatīti kusalākusalakiriyajavanāni piṇḍetvā kathitānīti tathā kathitāni javanāni piṇḍitāni viya vuttāni, ekasmiṃ vā tadārammaṇe piṇḍetvā dassitāni hutvā javitāneva vuttāni. Imañca pana piṇḍajavanaṃ vadantena akusalato cattāriyeva upekkhāsahagatāni gahetvā dvādasupekkhāsahagatajavanāni piṇḍitāni viya vuttāni. Paṭṭhāne pana ‘‘kusalaṃ assādeti abhinandati, taṃ ārabbha rāgo uppajjati. Diṭṭhi, vicikicchā , uddhaccaṃ, domanassaṃ uppajjati. Akusale niruddhe vipāko tadārammaṇatā uppajjatī’’ti vuttattā itarāni dve iṭṭhārammaṇe pavattavicikicchuddhaccasahagatānipi kusalavipāke tadārammaṇe piṇḍetabbāni siyuṃ. Tesaṃ pana anantaraṃ ahetukavipākeneva tadārammaṇena bhavitabbaṃ, so ca santīraṇabhāveneva gahitoti apubbaṃ gahetabbaṃ natthi. Ahetuke ca piṇḍetabbaṃ nārahantīti adhippāyena na piṇḍetīti.
《布施林》者，意谓善恶业行如流转水般流淌。此处即是说，善恶业行如流转水般被取用而论说，意谓这些流转水般的业行在某一缘起中被取用而显现，正如所说的果报境界亦复如是。但彼处布施林被称为恶业伴随的十二等极平静之流转水，这等恶业所伴随的布施林即被取用。如若在布施境中取用此恶业，则所谓果报境界便当如实显现。彼“在善业能生喜悦之处，贪欲随之生起，继而生见、疑、掉举、忧乐，这些恶业止息之果报随之生起”之说即在此说于其他二处异果报境界的疑掉举俱生之善业果中，则此等亦当被取用。其后当随于无因果报的此果境界而生成，此生成如渡彼岸之意，早应取用不过。若非有因则不可取用，即阿拉汉亦不得取用，此为主旨不得取用之意。
Tihetukajavanāvasāne panetthāti etasmiṃ dutiyavāde tihetukajavanāvasāne tihetukatadārammaṇaṃ yuttanti dassetuṃ yuttaṃ vadati javanasamānattā, nālabbhamānattā aññassa. Paṭhamattherena akusalānantaraṃ vuttassa ahetukatadārammaṇassa, kusalānantaraṃ vuttassa ca sahetukatadārammaṇassa akusalānantaraṃ uppattiṃ vadantassa hi paṭisandhijanakaṃ tihetukakammaṃ duhetukāhetukaṃ vipākaṃ janayantampi tihetukajavanānantaraṃ na janetīti na ettha kāraṇaṃ dissatīti evaṃ yuttaṃ gahetabbaṃ avuttampīti adhippāyo. Atha vā tasmiṃ tasmiṃ theravāde yena adhippāyena sasaṅkhārāsaṅkhāravidhānādi vuttaṃ, taṃ teneva adhippāyena yuttaṃ gahetabbaṃ, na adhippāyantaraṃ adhippāyantarena āloḷetabbanti attho. Hetusadisamevāti janakakammahetusadisameva. Mahāpakaraṇe āvi bhavissatīti mahāpakaraṇe āgatapāḷiyā pākaṭaṃ uppattividhānaṃ āvi bhavissatīti adhippāyena vadati.
三因果流转水尽时，在此第二论中谓三因果境界当理取用者，以显现流转水的同一性，不可偏失他者。初尊长论述恶因果转无因果境，善因果转有因果境，恶因果生成则生成因果不现，三因果流转水不生新果，故无因果无因缘，故应理取用不变。又依所属于各派长老之说，依由所取义法显诸行相续法则，持此义理亦合须取用，非当有异议。因果相似者即因果同源。于大论中若有返回，即说明巴利文经中明示显现生成法则。
Kāmāvacarakusalavipākakathāvaṇṇanā niṭṭhitā. · 欲界善果报说之解释已毕。
Rūpāvacarārūpāvacaravipākakathāvaṇṇanā色界无色界果报说之解释
§499
499.Anantarāyenāti parihānipaccayavirahena. Paṭipadādibhedoti paṭipadārammaṇabhedo. Tathā hi dukkhapaṭipadaṃ dandhābhiññaṃ jhānaṃ uppādetvā punappunaṃ samāpajjantassa taṃ jhānaṃ taṃpaṭipadameva hoti. Etasmiṃ aparihīne tassa vipāko nibbattamāno tappaṭipadova bhavituṃ arahatīti. Chandādhipateyyādibhāvo pana tasmiṃ khaṇe vijjamānānaṃ chandādīnaṃ adhipatipaccayabhāvena hoti, na āgamanavasena. Tathā hi ekameva jhānaṃ nānākkhaṇesu nānādhipateyyaṃ hoti. Catutthajjhānasseva hi caturiddhipādabhāvena bhāvanā hoti, tasmā vipākassa āgamanavasena chandādhipateyyāditā na vuttā.
无间中者，谓因果断绝相离也。行路起止等差别，乃道路所依之条件也。譬如苦道行者具足旷达之禅定，重复而入，其禅即是此行之路径。彼果不坏者，若果现成，则当成道者即阿拉汉也。犹如欲领等主宰，乃瞬间诸欲依其主宰之缘而生，不是来至。譬如一禅于不同时间次序中具不同主宰为因。唯四禅之四根力相续成就修习，故果无来临之说于欲主宰等不应言。
Rūpāvacarārūpāvacaravipākakathāvaṇṇanā niṭṭhitā. · 色界无色界果报说之解释已毕。
Lokuttaravipākakathāvaṇṇanā出世间果报论注释
§505
505. Yathā vaṭṭaṃ ācinati, tathā taṇhādīhi abhisaṅkhataṃ lokiyakammaṃ upacitanti vuccati . Lokuttaraṃ pana evaṃ na hotīti tathā na vuttaṃ. Suddhāgamanavasenāti animittāppaṇihitanāmadāyakehi saguṇārammaṇehi vijjamānehipi phalassa suññatanāmadānadīpane aggahitabhāveneva avomissenāti attho. Āgamanato suññatāppaṇihitanāmavato maggassa āgamanīyaṭṭhāne ṭhatvā attano phalassa nāmattayadānaṃ yojitaṃ, itarassapi pana tatheva yojetabbaṃ. Nayamattadassanañhetaṃ. Saguṇārammaṇehi pana nāmattayavato aniccānupassanānantarassapi maggassa āgamanīyaṭṭhāne ṭhatvā attano phalassa nāmattayadānaṃ na nivāritanti. Vaḷañjanakaphalasamāpattiyā ca vipassanāgamanavasena nāmalābhe maggassa viya animittanāmalābho na siyā. Yathā pana maggānantarassa viya vaḷañjanakaphalasamāpattiyāpi jhānapaṭipadābhedo hoti, evaṃ suññatādināmalābhe sati animittanāmañca labhatīti. Avūpasantāyāti idaṃ kenaci aññena anantaritattā tādisāya eva saddhāya…pe… paññāya ca anantarapaccayabhāvaṃ sandhāya vuttaṃ. Tena chandādayopi attano anantarasadisānaṃ chandādīnaṃ uppādakā adhipatibhūtā adhipatibhūte eva uppādentīti imamatthaṃ dīpeti.
譬如轮转，同样地以渴欲等聚合之世间行为，称为适当。世出世间非如是所说。清净来临之义，谓由无相覆盖而生名色具足相，即使观察清净相亦无实际果实之名，只是覆盖而已。由来临，若清净无相名色来临界定，则在果位来临处与自己果位相应，亦须他人同样相应，此为果位彼处当现义。此义非名相见证之所及。虽以有相境观察无常体性，随此来临界处也与自身果位相应之名不过阻碍。因轮果实之聚合，由观观察来临无相而无名得之，不会无名得无相判别。譬如禅入路程间亦有分别，故无名无相得以此而生。此谓为观净静者，乃以某信解及智解等所说之无间接条件相续。故贪欲等为自身相似之起因者，作为主宰存在，亦仅由其为主宰而起。此说旨在阐明此义。
§555
555. Kilesasamucchedakassa maggassa sammādiṭṭhiādikassa niyyānikasabhāvassa phalenapi paṭippassaddhakilesena niyyānasabhāveneva bhavitabbaṃ, tasmā phalepi ‘‘maggaṅgaṃ maggapariyāpanna’’nti vuttaṃ. Evañca katvā maggavibhaṅge phalesu ca aṭṭhaṅgiko pañcaṅgiko ca maggo uddhaṭo, evaṃ bojjhaṅgāpīti. Maggaṃ upādāyāti maggasadisatāya maggoti imamatthaṃ sandhāyāha.
断灭烦恼之道，包含正见等八支，乃断灭本性，故以调伏烦恼之果为表现。故果亦说为“道支完备”。如此于道文及果文中，道分八支与五支皆完备，即此觉支也。谓取道即因此类似道也。
Lokuttaravipākakathāvaṇṇanā niṭṭhitā. · 出世间果报论注释终了。
Akusalavipākakathāvaṇṇanā不善果报论注释
§556
556. Iṭṭhaiṭṭhamajjhattesu viya na aniṭṭhaaniṭṭhamajjhattesu santīraṇaviseso atthi, aniṭṭhārammaṇameva pana adhimattaṃ mandañca evaṃ dvidhā vuttaṃ.
如轮回般，渴欲等业引生之世间业称为善业。世出世间业则非如是即非如所说。所谓清净境界由无相盖灭，受名号及善相之显现，无论是否显现，果实本质仅为无所有，盖灭其名号显现也。于来临处恪守无所有无相之道，而自身果实以无所有无相之名与他果同样相应，此为名相观所不及。由食相果聚阿毗达摩证，不依名相而发生觉观，故无相无名得亦不以见名而阻碍。于禅道行间虽有分别，然透过无相观察得无相无名。此谓不动入静者之含义，缘于某信且慧等所说之贯续之无间。以此说明诸贪欲等为自身相似同类之起者，故为主宰而生。
Akusalavipākakathāvaṇṇanā niṭṭhitā. · 不善果报论注释终了。
Kiriyābyākataṃ
作用是不明的
Manodhātucittavaṇṇanā意界心注释
§566
566.Vātapupphanti moghapupphaṃ. Taṃ acchinnepi rukkhe na phalati, chinnarukkhapupphaṃ pana acchinne phaleyya. Evaṃ acchinnabhavamūlassapi pavattamānaṃ yaṃ na phalati, taṃ vātapupphasadisaṃ. Itarasseva pana pavattamānaṃ chinnarukkhapupphasadisaṃ. Tañhi acchinne bhavamūle phaleyyāti.
566.风花盛开，愚昧之花亦复如是。在未被砍断的树上，风花虽盛开却不结果；而被砍断的树上的花，反而会结果。如此，虽处在未被砍断的生命根本上的存在而不结果者，比作风花；而处于他方、正在发生的生命根本上的存在则比作被砍断的树花。在未被砍断的生命根本上必然结出果实。
Kiriyamanoviññāṇadhātucittavaṇṇanā唯作意识界心注释
§568
568.Loluppataṇhā pahīnāti imassa cittassa paccayabhūtā purimā pavatti dassitā. Idaṃ pana cittaṃ vicāraṇapaññārahitanti kevalaṃ somanassamattaṃ uppādentassa hotīti. Evaṃ cetiyapūjādīsupi daṭṭhabbaṃ. Vattaṃ karontoti idaṃ vattaṃ karontassa phoṭṭhabbārammaṇe kāyadvāracittappavattiṃ sandhāya vuttaṃ. Pañcadvārānugataṃ hutvā labbhamānaṃ sandhāya pañcadvāre eva vā loluppataṇhāpahānādipaccavekkhaṇahetubhūtaṃ idameva pavattiṃ sandhāya tattha tattha ‘‘iminā cittena somanassito hotī’’ti vuttanti ‘‘evaṃ tāva pañcadvāre labbhatī’’ti āha. Atītaṃsādīsu appaṭihataṃ ñāṇaṃ vatvā ‘‘imehi tīhi dhammehi samannāgatassa buddhassa bhagavato sabbaṃ kāyakammaṃ ñāṇānuparivattī’’tiādivacanato (mahāni. 156 atthato samānaṃ) ‘‘bhagavato idaṃ uppajjatī’’ti vuttavacanaṃ vicāretabbaṃ. Ahetukassa mūlābhāvena suppatiṭṭhitatā natthīti balabhāvo aparipuṇṇo, tasmā uddesavāre ‘‘samādhibalaṃ hoti, vīriyabalaṃ hotī’’ti na vuttaṃ. Tato eva hi ahetukānaṃ saṅgahavāre jhānaṅgāni ca na uddhaṭāni. Teneva imasmimpi ahetukadvaye balāni anuddesāsaṅgahitāni. Yasmā pana vīriyassa vijjamānattā sesāhetukehi balavaṃ, yasmā ca ettha vitakkādīnaṃ jhānapaccayamattatā viya samādhivīriyānaṃ balamattatā atthi, tasmā niddesavāre ‘‘samādhibalaṃ vīriyabala’’nti vatvā ṭhapitaṃ. Yasmā pana neva kusalaṃ nākusalaṃ, tasmā sammāsamādhi micchāsamādhīti, sammāvāyāmo micchāvāyāmoti ca na vuttanti adhippāyo. Evaṃ sati mahākiriyacittesu ca etaṃ na vattabbaṃ siyā, vuttañca, tasmā sammā, micchā vā niyyānikasabhāvābhāvato maggapaccayabhāvaṃ appattā samādhivāyāmā idha tathā na vuttāti daṭṭhabbā.
568.对贪欲的生起是由于心的因缘，此前世代一再显现。此心如是不具思维智慧，而仅是由欢喜乐欲纯净生起者。故于供养佛像等亦应如此观察。所谓行者日常修持之时，即于身门处与心相应的现行生起而言。五根随顺生起时，因放弃贪欲等故，此心随之生起。对此现象处处皆有说：“以此心而生喜乐者”，“如此便在五根处生起”。对过去经验等虽未得知，乃以“三法具足”的佛，具备慧观照行身，身行悉皆由智慧转动等语，其中所说世尊此心生起应当细察。无因缘之根本作为持续存在不可得，故在适当之处并未说“有定力、有精进力”。是故，在无因缘的集团中，禅那的支分亦无精进生起。正由此二无因缘中力的无能为力，便无指示说明其有“定力”与“精进力”。又因无善无不善故，故无正定亦无正精进说。因此，在正念的高级心中，不应论及此事。并且所说的缘圣者所成就之法，因无善恶相引起的缘道而成，故此定力等在此处不言。
§574
574. Indriyaparopariyattaāsayānusayasabbaññutānāvaraṇañāṇāni imassānantaraṃ uppajjamānāni yamakapāṭihāriyamahākaruṇāsamāpattiñāṇāni ca imassa anantaraṃ uppannaparikammānantarāni iminā āvajjitārammaṇeyeva pavattantīti āha ‘‘cha…pe… gaṇhantī’’ti. Mahāvisayattā mahāgajo viya mahantanti mahāgajaṃ.
574.感官彼此相转移、染着欲望与习气的全知覆盖，及由此接连产生的对立现象，正如相对奇异之大悲接近之知；这些同时产生的现象，依此不断涌现，故云“因……果……缠绕”。如大象以其巨大体躯称为伟大象。
Rūpāvacarārūpāvacarakiriyacittavaṇṇanā色界、无色界唯作心之解释
§577
577. Idāni yāni kiriyāni jātāni, tāni veditabbānīti evaṃ yojanā kātabbā. Attabhāvoti pañcakkhandhā vuccanti.
577.目前已生起的作用应当知晓，如此方才能成就契合。所谓自身之体，即被称为五蕴。
Cittuppādakaṇḍavaṇṇanā niṭṭhitā. · 心生起品之解释已毕。