15. Paṭisambhidāvibhaṅgo · 15. 无碍解分别义注
15. Paṭisambhidāvibhaṅgo第十五 无碍解分别
1. Suttantabhājanīyaṃ
一、须灯部所分
1. Saṅgahavāravaṇṇanā一、摄段注释
§718
718. Idāni tadanantare paṭisambhidāvibhaṅge catassoti gaṇanaparicchedo. Paṭisambhidāti pabhedā. Yasmā pana parato atthe ñāṇaṃ atthapaṭisambhidātiādimāha, tasmā na aññassa kassaci pabhedā, ñāṇasseva pabhedāti veditabbā. Iti ‘‘catasso paṭisambhidā’’ti padena cattāro ñāṇappabhedāti ayamattho saṅgahito. Atthapaṭisambhidāti atthe paṭisambhidā; atthappabhedassa sallakkhaṇavibhāvanāvavatthānakaraṇasamatthaṃ atthe pabhedagataṃ ñāṇanti attho. Sesapadesupi eseva nayo. Dhammappabhedassa hi sallakkhaṇavibhāvanāvavatthānakaraṇasamatthaṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā nāma. Niruttippabhedassa sallakkhaṇavibhāvanāvavatthānakaraṇasamatthaṃ niruttābhilāpe pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā nāma. Paṭibhānappabhedassa sallakkhaṇavibhāvanāvavatthānakaraṇasamatthaṃ paṭibhāne pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidā nāma.
七百一十八、现在接续前文，关于正见的分别，有四种类目的辨别。本经云：‘分别’即差别。所谓在彼彼义上乃有智慧，称为义之分别等，因此不对他人有所分别，仅仅知道智慧的分别。故以‘四种分别’一词，收摄四种智慧的分别。所谓义分别是指义的分别；义的分别即围绕着义的显著特征的细致观察和说明之智慧。余言同理。依此理，法的分别是围绕法之显著特征的细察说明所成就的分别智慧，称为法分别。辞的分别是围绕辞之显著特征的细察说明所达成的分别智慧，称为辞分别。辩才分别是围绕辩才之显著特征的细察说明所达成的分别智慧，称为辩才分别。
Idāni yathānikkhittā paṭisambhidā bhājetvā dassento atthe ñāṇaṃ atthapaṭisambhidātiādimāha. Tattha atthoti saṅkhepato hetuphalaṃ. Tañhi hetuvasena araṇīyaṃ gantabbaṃ pattabbaṃ, tasmā atthoti vuccati. Pabhedato pana yaṃkiñci paccayasamuppannaṃ, nibbānaṃ, bhāsitattho, vipāko, kiriyāti ime pañca dhammā atthoti veditabbā. Taṃ atthaṃ paccavekkhantassa tasmiṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā.
现在如实阐明分别的种类，分述之后，指示义的智慧者称为义分别。这里所谓义，是简略地说原因与结果。因缘相续而当至彼岸，故名义。由区别，凡因缘所生、涅槃、所说之义、果报、行为，此五法皆为所谓义。观察此义的智慧，是该义分别，即义分别。
Dhammoti saṅkhepato paccayo. So hi yasmā taṃ taṃ vidahati pavatteti ceva pāpeti ca, tasmā dhammoti vuccati. Pabhedato pana yo koci phalanibbattako hetu, ariyamaggo, bhāsitaṃ , kusalaṃ, akusalanti ime pañca dhammā dhammoti veditabbā. Taṃ dhammaṃ paccavekkhantassa tasmiṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā.
所谓法，是因缘简述。因缘者，因何而彰显、行持，故名法。区别而言，诸成就果者，圣道、所说、善、恶，此五者名为法。观察此法的智慧，是该法分别，即法分别。
Tatra dhammaniruttābhilāpe ñāṇanti tasmiṃ atthe ca dhamme ca yā sabhāvanirutti, tassā abhilāpe taṃ sabhāvaniruttiṃ saddaṃ ārammaṇaṃ katvā paccavekkhantassa tasmiṃ sabhāvaniruttābhilāpe pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā. Evamayaṃ niruttipaṭisambhidā saddārammaṇā nāma jātā, na paññattiārammaṇā. Kasmā? Yasmā saddaṃ sutvā ‘‘ayaṃ sabhāvanirutti, ayaṃ na sabhāvaniruttī’’ti jānanti. Paṭisambhidāppatto hi ‘‘phasso’’ti vutte ‘‘ayaṃ sabhāvaniruttī’’ti jānāti, ‘‘phassā’’ti vā ‘‘phassa’’nti vā vutte pana ‘‘ayaṃ na sabhāvaniruttī’’ti jānāti. Vedanādīsupi eseva nayo. Aññaṃ panesa nāmaākhyātaupasaggabyañjanasaddaṃ jānāti na jānātīti? Yadaggena saddaṃ sutvā ‘‘ayaṃ sabhāvanirutti, ayaṃ na sabhāvaniruttī’’ti jānāti, tadaggena tampi jānissatīti. Taṃ pana nayidaṃ paṭisambhidākiccanti paṭikkhipitvā idaṃ vatthu kathitaṃ –
辞的分别即是辞之述说智慧。在义和法中，有一切述说。其辞的述说，以辞音为缘，观察此辞述说的智慧，即是辞分别。此辞分别是以辞音为依凭而生起，不是取决于文义。何以故？闻辞时，辨能知‘此为述说’与‘此非法’。于‘触’等亦如是。又能识别他人知某言为名字附标记，而未知其义。若闻某辞能知‘此是述说，彼非法’亦然，故此理为分别智，称分别。从而可知分别之作用，次第如后所述。
Tissadattatthero kira bodhimaṇḍe suvaṇṇasalākaṃ gahetvā aṭṭhārasasu bhāsāsu ‘katarabhāsāya kathemī’ti pavāresi. Taṃ pana tena attano uggahe ṭhatvā pavāritaṃ, na paṭisambhidāya ṭhitena. So hi mahāpaññatāya taṃ taṃ bhāsaṃ kathāpetvā kathāpetvā uggaṇhi; tato uggahe ṭhatvā evaṃ pavāresi.
据记载，长老提萨达塔曾于觉场执持金牌，以十八种言语询问‘此为何语，如何言说’，此言虽为其自语自问，却非建立于分别智慧上。长老以大智慧辩众语，了然于胸，继而立起金牌，如是又复发问。
Bhāsaṃ nāma sattā uggaṇhantīti vatvā ca panettha idaṃ kathitaṃ. Mātāpitaro hi daharakāle kumārake mañce vā pīṭhe vā nipajjāpetvā taṃ taṃ kathayamānā tāni tāni kiccāni karonti. Dārakā tesaṃ taṃ taṃ bhāsaṃ vavatthāpenti – iminā idaṃ vuttaṃ, iminā idaṃ vuttanti. Gacchante gacchante kāle sabbampi bhāsaṃ jānanti. Mātā damiḷī, pitā andhako. Tesaṃ jāto dārako sace mātukathaṃ paṭhamaṃ suṇāti, damiḷabhāsaṃ bhāsissati; sace pitukathaṃ paṭhamaṃ suṇāti, andhakabhāsaṃ bhāsissati. Ubhinnampi pana kathaṃ assuṇanto māgadhabhāsaṃ bhāsissati.
这里说“巴萨”是指言语。又说在此处论及的是此种言语。因为父母在孩童时期，将幼子安置于床榻或座位上，一边教导他，他边做各样的动作。孩童们随即会模仿这种言语，称为“这是如此说的，这是那样说的”。随着时日流逝，所有人都能听懂这些言语。母亲讲的是达米厘语，父亲讲的是安陀语。如果孩童先听母亲说话，他自然会说达米厘语；反之若先听父亲说话，他则会说安陀语。即便两者的语言均略有接触，但孩童最终还是会说摩揭陀语。
Yopi agāmake mahāraññe nibbatto, tattha añño kathento nāma natthi, sopi attano dhammatāya vacanaṃ samuṭṭhāpento māgadhabhāsameva bhāsissati. Niraye, tiracchānayoniyaṃ, pettivisaye, manussaloke, devaloketi sabbattha māgadhabhāsāva ussannā. Tattha sesā oṭṭakirātaandhakayonakadamiḷabhāsādikā aṭṭhārasa bhāsā parivattanti . Ayamevekā yathābhuccabrahmavohāraariyavohārasaṅkhātā māgadhabhāsā na parivattati. Sammāsabuddhopi tepiṭakaṃ buddhavacanaṃ tantiṃ āropento māgadhabhāsāya eva āropesi. Kasmā? Evañhi atthaṃ āharituṃ sukhaṃ hoti. Māgadhabhāsāya hi tantiṃ āruḷhassa buddhavacanassa paṭisambhidāppattānaṃ sotapathāgamanameva papañco; sote pana saṅghaṭṭitamatteyeva nayasatena nayasahassena attho upaṭṭhāti. Aññāya pana bhāsāya tantiṃ āruḷhaṃ pothetvā pothetvā uggahetabbaṃ hoti. Bahumpi uggahetvā pana puthujjanassa paṭisambhidāppatti nāma natthi. Ariyasāvako no paṭisambhidāppato nāma natthi.
即便他居于乡村或大森林中，若只有他一人独自讲话，他也唯独使用摩揭陀语表述自己的意图。在地狱、饿鬼道、畜生道、人间、天界等各处，摩揭陀语皆盛行不衰。除那边之外，其他诸如阿惹罗、夜叉、安陀、达米厘等十八种语言并存翻转流传。然而唯有被称为如实正法统一语言的摩揭陀语不发生变异。即便是正觉者，将三藏佛陀语也传授给摩揭陀语族人，为何如此？因为用摩揭陀语表述要义较为容易。发挥摩揭陀语描述佛陀语的精准断别洞察，正是初果聆解之道；这依赖于语言的组织性、引导性、层级性。若换用他语，尽管可以不断翻译转述，却因语言不稳不雅致而必须反复修订采纳，结果是平庸大众难以获得真正的领悟与辨识。圣弟子才有真正的断别智慧，但世俗人则不可得。
Ñāṇesu ñāṇanti sabbatthakañāṇaṃ ārammaṇaṃ katvā ñāṇaṃ paccavekkhantassa pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidāti. Imā pana catassopi paṭisambhidā dvīsu ṭhānesu pabhedaṃ gacchanti, pañcahi kāraṇehi visadā hontīti veditabbā. Katamesu dvīsu? Sekkhabhūmiyañca asekkhabhūmiyañca. Tattha sāriputtattherassa mahāmoggallānattherassa mahākassapattherassa mahākaccāyanattherassa mahākoṭṭhitattherassāti asītiyāpi mahātherānaṃ paṭisambhidā asekkhabhūmiyaṃ pabhedaṃ gatā. Ānandattherassa cittassa gahapatino dhammikassa upāsakassa upālissa gahapatino khujjuttarāya upāsikāyāti evamādīnaṃ paṭisambhidā sekkhabhūmiyaṃ pabhedaṃ gatāti imāsu dvīsu bhūmīsu pabhedaṃ gacchanti.
关于知识，称为认识全知；将全知作为观察对象后，对其细节之认识即为顿悟断别。这里说有四种断别，自会在两个层面产生差异，并且符合五种因缘而清晰可辨。那两个层面是：有出家人修行地与无出家人修行地。曾于此二地产生断别差异的有：长老沙利佛、大摩嘎剌那、大小咖萨巴、大小咖吒那、大玛哈果提德等十八位高僧。还有比库阿难、居家善信优巴离以及其居家妻子等，于此二地形成断别差异。因此断别发生在这二处修行地之间。
Katamehi pañcahi kāraṇehi paṭisambhidā visadā hontīti? Adhigamena, pariyattiyā, savanena, paripucchāya, pubbayogenāti. Tattha ‘adhigamo’ nāma arahattaṃ. Tañhi pattassa paṭisambhidā visadā honti. ‘Pariyatti’ nāma buddhavacanaṃ. Tañhi uggaṇhantassa paṭisambhidā visadā honti. ‘Savanaṃ’ nāma dhammassavanaṃ. Sakkaccañhi dhammaṃ suṇantassa paṭisambhidā visadā honti. ‘Paripucchā’ nāma aṭṭhakathā. Uggahitapāḷiyā atthaṃ kathentassa hi paṭisambhidā visadā honti. ‘Pubbayogo’ nāma pubbayogāvacaratā, atītabhave haraṇapaccāharaṇanayena pariggahitakammaṭṭhānatā; pubbayogāvacarassa hi paṭisambhidā visadā honti . Tattha arahattappattiyā punabbasukuṭumbikaputtassa tissattherassa paṭisambhidā visadā ahesuṃ. So kira tambapaṇṇidīpe buddhavacanaṃ uggaṇhitvā paratīraṃ gantvā yonakadhammarakkhitattherassa santike buddhavacanaṃ uggaṇhitvā āgacchanto nāvaṃ abhiruhanatitthe ekasmiṃ pade uppannakaṅkho yojanasatamaggaṃ nivattitvā ācariyassa santikaṃ gacchanto antarāmagge ekassa kuṭumbikassa pañhaṃ kathesi. So pasīditvā satasahassagghanikaṃ kambalaṃ adāsi. Sopi taṃ āharitvā ācariyassa adāsi. Thero vāsiyā koṭṭetvā nisīdanaṭṭhāne paribhaṇḍaṃ kāresi. Kimatthāyāti? Pacchimāya janatāya anuggahatthāyāti. Evaṃ kirassa ahosi – ‘‘amhākaṃ gatamaggaṃ āvajjetvā anāgate sabrahmacārino paṭipattiṃ pūretabbaṃ maññissantī’’ti. Tissattheropi ācariyassa santike kaṅkhaṃ chinditvā jambukolapaṭṭane oruyha cetiyaṅgaṇaṃ sammajjanavelāya vālikavihāraṃ patvā sammajji. Tassa sammajjitaṭṭhānaṃ disvā ‘idaṃ vītarāgassa bhikkhuno sammaṭṭhaṭṭhāna’nti therassa vīmaṃsanatthāya pañhaṃ pucchiṃsu. Thero paṭisambhidāppattatāya pucchitapucchite pañhe kathesīti.
为何说断别因缘有五种而清晰？因是：证悟、听闻、询问、先行坚持五事。所谓“证悟”，是指阿拉汉的境界，由于已证得故断别清晰。所谓“听闻”，是佛陀的教法，由学习者领受因而断别清晰。所谓“听闻”，是对法之领受，偶然闻法也生断别。所谓“询问”，是对经疏的问答形式，以讲解巴利言义并使断别清晰。所谓“先行坚持”，是指先前的因缘修习，因为借着前因缘的召引而断别清晰。再者，具足阿拉汉果之比库，譬如低俗之家子弟比库，亦能有断别清晰。此先祖弟子曾在锡兰岛诵读佛典，船行于外邦，抵达疑虑之地，折返回到导师所在处，在路途中问答，一面讨论而弄清楚断别，于是赠送百千重织毯，导师接受。长老整顿居处，安排坐席，目的为何？是为了传授服从西方众生。有位长老说：“我们已将前行道路断定，未来出家人应完整履行道业。”长老抵达锡兰后拜访守护法义的长老，见礼佛塔，恭敬礼拜。导师为长老演说断别事因，一问一答，长老应对如实。
Pariyattiyā pana tissadattattherassa ceva nāgasenattherassa ca paṭisambhidā visadā ahesuṃ. Sakkaccadhammasavanena sudhammasāmaṇerassa paṭisambhidā visadā ahesuṃ. So kira talaṅgaravāsī dhammadinnattherassa bhāgineyyo khuraggeyeva arahattaṃ patto mātulattherassa dhammavinicchayaṭṭhāne nisīditvā suṇantoyeva tīṇi piṭakāni paguṇāni akāsi. Uggahitapāḷiyā atthaṃ kathentassa pana tissadattattherassa eva paṭisambhidā visadā ahesuṃ. Gatapaccāgatavattaṃ pana pūretvā yāva anulomaṃ kammaṭṭhānaṃ ussukkāpetvā āgatānaṃ visadabhāvappattapaṭisambhidānaṃ pubbayogāvacarānaṃ anto natthi.
关于经文讲述的断别清晰，记载于长老提萨达瓦与长老纳迦森二人间。偶尔听闻法语，善修法学的沙玛内拉，听后断别清楚。他曾是塔朗伽的居民，拜访多闻长老坐于法义考察处，听闻三藏佛法，作了大致的述说。讲解巴利文义理的，只有提萨达瓦长老断别明了。关于先行与后行的继承完整，他未尽也未懈怠，等待来者因前业缘故，在断别的觉知上完善先行者业，虽有先后而无中断。
Etesu pana kāraṇesu pariyatti, savanaṃ, paripucchāti imāni tīṇi pabhedasseva balavakāraṇāni. Pubbayogo adhigamassa balavapaccayo, pabhedassa hoti na hotīti? Hoti, na pana tathā. Pariyattisavanaparipucchā hi pubbe hontu vā mā vā, pubbayogena pubbe ceva etarahi ca saṅkhārasammasanaṃ vinā paṭisambhidā nāma natthi. Ime pana dvepi ekato hutvā paṭisambhidā upatthambhetvā visadā karontīti.
这些断别事因中，讲经、听闻及问答，是三种断别力量极强的支因。前因“先行”是证获的力量支因，那么是否必然存在断别？有，然非完全如此。因为讲经、听闻、问答是否前后连接，若前后无相续地修习见解，则无断别之名。只有这两者结合，才能生起断别护持，并产出清晰洞识。
Saṅgahavāravaṇṇanā. · 摄段注释。
2. Saccavārādivaṇṇanā二、谛段等注释
§719
719. Idāni ye saṅgahavāre pañca atthā ca dhammā ca saṅgahitā, tesaṃ pabhedadassananayena paṭisambhidā vibhajituṃ puna catassotiādinā nayena pabhedavāro āraddho. So saccavārahetuvāradhammavārapaccayākāravārapariyattivāravasena pañcavidho. Tattha paccayasamuppannassa dukkhasaccassa paccayena pattabbassa nibbānassa ca atthabhāvaṃ, phalanibbattakassa samudayassa nibbānasampāpakassa ariyamaggassa ca dhammabhāvañca dassetuṃ ‘saccavāro’ vutto. Yassa kassaci pana hetuphalanibbattakassa hetuno dhammabhāvaṃ, hetuphalassa ca atthabhāvaṃ dassetuṃ ‘hetuvāro’ vutto. Tattha ca hetuphalakkamavasena uppaṭipāṭiyā paṭhamaṃ dhammapaṭisambhidā niddiṭṭhā. Ye pana dhammā tamhā tamhā rūpārūpappabhedā hetuto jātā, tesaṃ atthabhāvaṃ, tassa tassa ca rūpārūpadhammappabhedassa hetuno dhammabhāvaṃ dassetuṃ ‘dhammavāro’ vutto. Jarāmaraṇādīnaṃ pana atthabhāvaṃ, jarāmaraṇādisamudayasaṅkhātānaṃ jātiādīnañca dhammabhāvaṃ dassetuṃ ‘paccayākāravāro’ vutto. Tato pariyattisaṅkhātassa tassa tassa bhāsitassa dhammabhāvaṃ, bhāsitasaṅkhātena paccayena pattabbassa bhāsitatthassa ca atthabhāvaṃ dassetuṃ ‘pariyattivāro’ vutto.
现今，若五种大的涵盖法和六种法同时被集成于同一整体中，为了以区别观察法（分辨之智）进行进一步划分，于是又以四分法等为本而开始用区分范围的方式。此五种区分乃由真实谛（法）因缘、法因缘、条件因缘、缘生法义及名称缘生法意义的划分而成。其中心，缘生苦谛的缘起，必当成就涅槃的意义，诸果为涅槃而成就者，贤圣之道的法义，称为「真实谛区分」。若某因缘之法能显现因缘与果报生之法义，及因果之意义，称为「因缘区分」。以因缘果报名字分别区分，即以初层法的分辨诠释为首。凡此诸法，其生因乃于此处此法所起的色及非法之分别者，其法义及因该色非法之别，皆有显现，谓之「法义区分」。诸如老死等之意义，及由老死等缘起者之生起与他者法义，称为「条件因缘区分」。由名称缘起者，即依名称之缘起者，且由其缘起应当显现的缘起意涵，称为「名称缘起区分」。
Tattha ca yasmā bhāsitaṃ ñatvā tassattho ñāyati, tasmā bhāsitabhāsitatthakkamena uppaṭipāṭiyā paṭhamaṃ dhammapaṭisambhidā niddiṭṭhā. Pariyattidhammassa ca pabhedadassanatthaṃ ‘‘tattha katamā dhammapaṭisambhidā’’ti pucchāpubbaṅgamo paṭiniddesavāro vutto. Tattha suttantiādīhi navahi aṅgehi nippadesato tanti gahitā. Ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa atthoti imasmimpi ṭhāne bhāsitavasena nippadesato tanti eva gahitāti.
因知所说事理，得以知其本质，故以所说之事理及所说义理为先，示现初层法的分辨诠释。为彰显名称法（经文）细微区别，为何为此分辨诠释，问其前段即起，称为示现序列区分。此处诸经文等以九部份集合而成段，如此以说，所讲义即是经义，亦是经文有章句间隙清楚贯连之义也。
Suttantabhājanīyavaṇṇanā. · 经分别注释。
2. Abhidhammabhājanīyavaṇṇanā
二、阿毗达摩之分辨诠释说明
§725
725. Tattha tisso paṭisambhidā lokiyā. Atthapaṭisambhidā lokiyalokuttaramissakā . Sā hi nibbānārammaṇānaṃ maggaphalañāṇānaṃ vasena lokuttarāpi hoti. Abhidhammabhājanīye kusalākusalavipākakiriyānaṃ vasena catūhi vārehi vibhattaṃ. Tattha yattakāni heṭṭhā cittuppādakaṇḍe (dha. sa. 1 ādayo) kusalacittāni vibhattāni, tesaṃ sabbesampi vasena ekekasmiṃ cittaniddese catasso catasso paṭisambhidā vibhattāti veditabbā. Akusalacittesupi eseva nayo. Vipākakiriyavāresu vipākakiriyānaṃ atthena saṅgahitattā, dhammapaṭisambhidaṃ chaḍḍetvā, ekekasmiṃ vipākacitte ca kiriyacitte ca tisso tissova paṭisambhidā vibhattā. Pāḷi pana mukhamattameva dassetvā saṃkhittā. Sā heṭṭhā āgatavitthāravaseneva veditabbā.
此处所说三种分辨，是尘世间的。义义分辨为尘世及出世，因其藉由涅槃之境界及圣道果位之慧知识，故亦有出世性。阿毗达摩分解为善、恶、果报业因三类，依四种境界划分。下处所说缘起心所（欲、观等）中，善心分别列明，且悉皆以分类法各对应于心分别得四种分辨。恶心亦同。果报业中，因果关系对应显现，不舍分辨，单取果报心及业心二者，仍以三三相区分。巴利略述之，唯显主要要点。以下可辨为义之广狭展开范围。
Kasmā pana yathā kusalākusalavāresu ‘‘tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā’’ti vuttaṃ, evamidha ‘‘yesaṃ dhammānaṃ ime vipākā, tesu ñāṇaṃ dhammapaṭisambhidā’’ti evaṃ na vuttanti? Heṭṭhā vuttattā. Yadi evaṃ, ‘‘tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā’’ti heṭṭhā vuttattā ayaṃ atthapaṭisambhidāpi idha na vattabbā siyāti? No na vattabbā. Kasmā? Heṭṭhā vipākakiriyacittuppādavasena avuttattā. Kiriyavāre ca ‘‘yesaṃ dhammānaṃ ime kiriyā’’ti vacanameva na yujjatīti dvīsupi imesu vāresu tisso tissova paṭisambhidā vibhattā.
何以于善恶果报中说“彼等果报中之慧知即义义分辨”？此处亦有说“是中法等为果报，彼等慧知识即为义义分辨”？并未如此俱说。经略说此理，若真如此则“彼等果报中之慧知即义义分辨”，则在此不得说义义分辨。理由何在？因善恶果报之缘起未涵盖此点。至于业迹境界仅言“是中法为业”，不共于两种缘界而三三分辨。
Tattha yāya niruttiyā tesaṃ dhammānaṃ paññatti hotīti yāya niruttiyā tesaṃ phasso hotītiādinā nayena vuttānaṃ dhammānaṃ ‘‘ayaṃ phasso, ayaṃ vedanā’’ti evaṃ paññatti hoti. Tattha dhammaniruttābhilāpe ñāṇanti tasmiṃ atthe dhamme ca pavattamānāya tassā dhammaniruttiyā sabhāvapaññattiyā abhilāpe ñāṇaṃ. Abhilāpasaddaṃ ārammaṇaṃ katvā uppannañāṇameva idhāpi kathitaṃ. Yena ñāṇenāti yena paṭibhānapaṭisambhidāñāṇena. Tāniñāṇāni jānātīti itarāni tīṇi paṭisambhidāñāṇāni jānāti.
此处以谓依语义表达，谓法之定义依其解说，语意表达谓“此为触，此为受”之类。于法语解说中，慧知即依法性质定说之慧知识，关于此义之发起分辨亦已论述，称为空性定性、慧解知识等。故已成慧识者知，谓其余两识为三种分辨慧识。
Idāni yathā yaṃ ñāṇaṃ tāni ñāṇāni jānāti, tathā tassa tesu pavattiṃ dassetuṃ imāni ñāṇāni idamatthajotakānīti vuttaṃ. Tattha idamatthajotakānīti imassa atthassa jotakāni pakāsakāni; imaṃ nāma atthaṃ jotenti pakāsenti paricchindantīti attho. Iti ñāṇesu ñāṇanti iminā ākārena pavattaṃ tīsu ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā nāma.
现在如某人了知某种智慧，则为令彼于此等智慧中显现其发生，特别称此智慧为‘此义之照明者’。所谓‘义之照明者’，即此意义的启示者、显现者、辨析者。以此为说法，此种智慧中所生起的三种智慧即谓‘朗达反照智慧’。
Tattha kiñcāpi ayaṃ paṭibhānapaṭisambhidā ‘imissā idaṃ kiccaṃ, imissā idaṃ kicca’nti itarāsaṃ paṭisambhidānaṃ kiccaṃ jānāti, sayaṃ pana tāsaṃ kiccaṃ kātuṃ na sakkoti, bahussutadhammakathiko viya appassutadhammakathikassa. Dve kira bhikkhū. Eko bahussuto, eko appassuto. Te ekatova ekaṃ dhammakathāmaggaṃ uggaṇhiṃsu. Tattha appassuto sarasampanno ahosi, itaro mandassaro. Tesu appassuto gatagataṭṭhāne attano sarasampattiyā sakalaparisaṃ khobhetvā dhammaṃ kathesi. Dhammaṃ suṇamānā haṭṭhatuṭṭhamānasā hutvā – ‘yathā esa dhammaṃ kathesi, eko tipiṭakadharo maññe bhavissatī’ti vadanti. Bahussutabhikkhu pana – ‘dhammasavane jānissatha ayaṃ tipiṭakadharo vā no vā’ti āha. So kiñcāpi evamāha, yathā pana sakalaparisaṃ khobhetvā dhammaṃ kathetuṃ sakkoti, evamassa kathanasamatthatā natthi. Tattha kiñcāpi paṭibhānapaṭisambhidā, bahussuto viya appassutassa, itarāsaṃ kiccaṃ jānāti, sayaṃ pana taṃ kiccaṃ kātuṃ na sakkotīti veditabbaṃ. Sesaṃ uttānatthameva.
此处所谓朗达反照智慧，乃指‘此处有此事，此处有此事’等对他人行为辨析之能，但自身却无力行此事者，如博闻法师与少闻法师之比。譬如二比库，一博闻一少闻，共同开启一法道。若少闻者具才辩、善奋斗，能以自身精进，有时可令众人惊叹，称其如三藏持有者。博闻者则曰：“他断不能定我是否真三藏持者。”此人虽云云，但如若少闻者，其虽知他事，却无力自行，须视此为知分之末端意义。
§746
746. Evaṃ kusalacittuppādādivasena paṭisambhidā vibhajitvā idāni tāsaṃ uppattiṭṭhānabhūtaṃ khettaṃ dassetuṃ puna catasso paṭisambhidātiādimāha. Tattha tisso paṭisambhidā kāmāvacarakusalato catūsu ñāṇasampayuttesu cittuppādesūti idaṃ sekkhānaṃ vasena vuttaṃ. Tesañhipi dhammapaccavekkhaṇakāle heṭṭhā vuttaṃ pañcappakāraṃ dhammaṃ ārammaṇaṃ katvā catūsu ñāṇasampayuttakusalacittesu dhammapaṭisambhidā uppajjati. Tathā niruttipaccavekkhaṇakāle saddaṃ ārammaṇaṃ katvā niruttipaṭisambhidā; ñāṇaṃ paccavekkhaṇakāle sabbatthakañāṇaṃ ārammaṇaṃ katvā paṭibhānapaṭisambhidāti.
746. 如是以善心起等因缘，分辨辨知之智慧已划分，现今值达其产生与常住之所，称此地境为四种辨知之起。于此，三辨知即指善欲善戒之心与四类智慧所调和之心，是修行过程中所表现。彼辈于法之察察期间，曾陈五种起点以作为法之缘起，故于四类智慧和缓法心中发生法辨知。于语义察察期，则以声为缘起，产生语义辨知；于智慧察察期，则以全知之智为缘，生起朗达反照辨知。
Kiriyato catūsūti idaṃ pana asekkhānaṃ vasena vuttaṃ. Tesañhi dhammaṃ paccavekkhaṇakāle heṭṭhā vuttaṃ pañcappakāraṃ dhammaṃ ārammaṇaṃ katvā catūsu ñāṇasampayuttakiriyacittesu dhammapaṭisambhidā uppajjati. Tathā niruttipaccavekkhaṇakāle saddaṃ ārammaṇaṃ katvā niruttipaṭisambhidā; ñāṇaṃ paccavekkhaṇakāle sabbatthakañāṇaṃ ārammaṇaṃ katvā paṭibhānapaṭisambhidāti.
所谓于行为上作用四类，即为修行者所言。于彼辈察观法时，曾陈五类缘起作为法之所因，故于四类智慧配合行为心中生起法辨知。于语义察察时，以声为缘起生语义辨知；于智慧察察时，以全知为缘起，生朗达反照辨知。
Atthapaṭisambhidā etesu ceva uppajjatīti idaṃ pana sekkhāsekkhānaṃ vasena vuttaṃ. Tathā hi sekkhānaṃ atthapaccavekkhaṇakāle heṭṭhā vuttappabhedaṃ atthaṃ ārammaṇaṃ katvā catūsu ñāṇasampayuttakusalacittesu ayaṃ uppajjati, maggaphalakāle ca maggaphalesu. Asekkhassa pana atthaṃ paccavekkhaṇakāle heṭṭhā vuttappabhedameva atthaṃ ārammaṇaṃ katvā catūsu ñāṇasampayuttakiriyacittesu uppajjati, phalakāle ca uparime sāmaññaphaleti. Evametā sekkhāsekkhānaṃ uppajjamānā imāsu bhūmīsu uppajjantīti bhūmidassanatthaṃ ayaṃ nayo dassitoti.
义辨知亦于此四辨知中产生，即为修学阶段所言。譬如修学者于义之察观时，曾陈不同行相为义缘，生起此义辨知于四类智慧和缓之善心；如至圣道果时亦同。已达圣果者于义察视时，亦以不同行相区分义缘，成就此义辨知于四类智慧配合行为心；成圣果后，此为上等妙果。于是修学与已修学者于此诸地境中相继产生，作为境界显现之义，如是说。
Abhidhammabhājanīyavaṇṇanā. · 阿毗达摩分别注释。
3. Pañhāpucchakavaṇṇanā
三、问答疏解释
§747
747. Pañhāpucchake pāḷianusāreneva catunnaṃ paṭisambhidānaṃ kusalādibhāvo veditabbo. Ārammaṇattikesu pana niruttipaṭisambhidā saddameva ārammaṇaṃ karotīti parittārammaṇā. Atthapaṭisambhidā kāmāvacaravipākakiriyasaṅkhātañceva paccayasamuppannañca atthaṃ paccavekkhantassa parittārammaṇā; vuttappabhedameva rūpāvacarārūpāvacaraṃ atthaṃ paccavekkhantassa mahaggatārammaṇā; lokuttaravipākatthañceva paramatthañca nibbānaṃ paccavekkhantassa appamāṇārammaṇā. Dhammapaṭisambhidā kāmāvacaraṃ kusaladhammaṃ akusaladhammaṃ paccayadhammañca paccavekkhantassa parittārammaṇā; rūpāvacarārūpāvacaraṃ kusalaṃ dhammaṃ paccayadhammañca paccavekkhantassa mahaggatārammaṇā ; lokuttaraṃ kusalaṃ dhammaṃ paccayadhammañca paccavekkhantassa appamāṇārammaṇā. Paṭibhānapaṭisambhidā kāmāvacarakusalavipākakiriyañāṇāni paccavekkhantassa parittārammaṇā; rūpāvacarārūpāvacarāni kusalavipākakiriyañāṇāni paccavekkhantassa tesaṃ ārammaṇāni vijānantassa mahaggatārammaṇā; lokuttarāni kusalavipākañāṇāni paccavekkhantassa appamāṇārammaṇā.
问题问答者应当依巴利语，就四种分别智的善等本质加以认知。针对所依对象的分别智中，因为只对词义作出分别，所以称为语义分别智。义分别智，是观察与欲趣行为果报业所因及其相关缘起而产生的义理，主要起止护持作用；正如所说的种种差别，形相之行为与无形相之行为，义分别是护持它们义理的根本；至于超世果报及其究竟真实之涅槃，则为义分别的无量护持。法分别智，是分别欲趣行为之善法、恶法及其缘法而起护持；又分别形相与无形相之善法及其缘法，护持则高尚显著；分别超世之善法及其缘法时，则其护持无边无量。利根分别智，是分别观察者洞察欲趣善行果报之智慧，对其义理起护持；其次洞察形相及无形相之善果报智慧，令认识者于其所依对象起高尚护持；而洞察超世善果之智慧，对其起无量护持。
Atthapaṭisambhidā sahajātahetuvasena siyā maggahetukā, vīriyajeṭṭhikāya maggabhāvanāya siyā maggādhipati, chandacittajeṭṭhikāya navattabbā, phalakālepi navattabbā eva. Dhammapaṭisambhidā maggaṃ paccavekkhaṇakāle maggārammaṇā, maggaṃ garuṃ katvā paccavekkhantassa ārammaṇādhipativasena maggādhipati. Paṭibhānapaṭisambhidā maggañāṇaṃ paccavekkhaṇakāle maggārammaṇā, maggaṃ garuṃ katvā paccavekkhantassa maggādhipati, sesañāṇaṃ pañcavekkhaṇakāle navattabbārammaṇā . Niruttipaṭisambhidā paccuppannameva saddaṃ ārammaṇaṃ karotīti paccuppannārammaṇā.
义分别在本质上，为与生俱来的因缘，也可作法道因。于勤精进最高者，法道得以成就；于意志心最高者，则不可轻忽，即使成熟之时亦不可忽违。法分别在观察道时，呈现道之护持；令观察者敬重道并作为道之主宰。利根分别在观察道之智时，如同道的护持；令观察者敬重道，作道之主；余余智慧于五种观察时不可轻忽。语义分别因声闻现前，单独聚焦词义，因此为现前护持。
Atthapaṭisambhidā atītaṃ vipākatthaṃ kiriyatthaṃ paccayasamuppannañca paccavekkhantassa atītārammaṇā, anāgataṃ paccavekkhantassa anāgatārammaṇā, paccuppannaṃ paccavekkhantassa paccuppannārammaṇā, lokuttaraṃ paramatthaṃ paccavekkhantassa navattabbārammaṇā. Dhammapaṭisambhidā atītaṃ kusalaṃ akusalaṃ paccayadhammañca paccavekkhantassa atītārammaṇā, anāgataṃ paccavekkhantassa anāgatārammaṇā, paccuppannaṃ paccavekkhantassa paccuppannārammaṇā. Paṭibhānapaṭisambhidā atītaṃ kusalañāṇaṃ vipākañāṇaṃ kiriyañāṇañca paccavekkhantassa atītārammaṇā, anāgataṃ paccavekkhantassa anāgatārammaṇā, paccuppannaṃ paccavekkhantassa paccuppannārammaṇā.
义分别是观察过去的果报义行、现在的行为义及缘起义，当观察者审视过去义时，为过去护持；审视未来义时，为未来护持；审视现前义时，为现前护持；审视超世究竟义时，为不可轻忽护持。法分别则观察既有的善恶法及其缘法，为过去护持；为未来护持；为现前护持。利根分别在观察过去的善智、果智与行智时，为过去护持；在观察未来时，为未来护持；现前时，为现前护持。
Niruttipaṭisambhidā saddārammaṇattā bahiddhārammaṇā. Itarāsu tīsu atthapaṭisambhidā ajjhattaṃ vipākatthaṃ kiriyatthaṃ paccayasamuppannañca paccavekkhantassa ajjhattārammaṇā, bahiddhā paccavekkhantassa bahiddhārammaṇā, ajjhattabahiddhā paccavekkhantassa ajjhattabahiddhārammaṇā , paramatthaṃ paccavekkhantassa bahiddhārammaṇā eva. Dhammapaṭisambhidā ajjhattaṃ kusalākusalaṃ paccayadhammaṃ paccavekkhaṇakāle ajjhattārammaṇā, bahiddhā kusalākusalaṃ paccayadhammaṃ paccavekkhaṇakāle bahiddhārammaṇā, ajjhattabahiddhā kusalākusalaṃ paccayadhammaṃ paccavekkhaṇakāle ajjhattabahiddhārammaṇā. Paṭibhānapaṭisambhidā ajjhattaṃ kusalavipākakiriyañāṇaṃ paccavekkhaṇakāle ajjhattārammaṇā, bahiddhā…pe… ajjhattabahiddhā kusalavipākakiriyañāṇaṃ paccavekkhaṇakāle ajjhattabahiddhārammaṇāti.
语义分别根据词义现前，发挥内外护持作用。在其他三种分别智中，义分别对内观察果义、业义及因缘义，为内在护持；对外，则为外在护持；同时也作为内外护持的结合。法分别在观察时，注意到内在善恶法及缘法，为内在护持；外在善恶法及缘法，为外在护持；内外合一善恶法及缘法时，为内外护持。利根分别观察内在善果报智，为内在护持；如法分别对应外在及内外善果报智道亦然。
Idhāpi tisso paṭisambhidā lokiyā; atthapaṭisambhidā lokiyalokuttarā. Imasmiñhi paṭisambhidāvibhaṅge sammāsambuddhena tayopi nayā lokiyalokuttaramissakattā ekaparicchedāva kathitā. Tīsupi hi etāsu tisso paṭisambhidā lokiyā, atthapaṭisambhidā lokiyalokuttarāti. Evamayaṃ paṭisambhidāvibhaṅgopi teparivaṭṭaṃ nīharitvāva bhājetvā dassitoti.
在此，三种分别智都属于世俗层面；而义分别智则兼具世俗与出世间属性。关于这三种分别智的划分，正觉世尊出于导引世俗及出世间之分类，在一章经中有所详说。此三种分别智皆属于世俗；义分别则兼具世俗出世间两种性质。由此，分别智的分类就如绕圈转动一般，由世俗转向世俗出世间交织，分别说明。
Sammohavinodaniyā vibhaṅgaṭṭhakathāya · 《除痴注》界论注释中
Paṭisambhidāvibhaṅgavaṇṇanā niṭṭhitā. · 无碍解道分别解释完毕。