4. Saccavibhaṅgo · 4. 谛分别义注

217 段 · CSCD 巴利原典

4. Saccavibhaṅgo4. 谛之分别

1. Suttantabhājanīyavaṇṇanā

一、经文划分注解

§189

189. Idāni tadanantare saccavibhaṅge cattārīti gaṇanaparicchedo. Ariyasaccānīti paricchinnadhammanidassanaṃ. Dukkhaṃ ariyasaccantiādimhi pana uddesavāre –

一八九、现在接着讲说圣谛的分别，此处所说『四』乃是数目说明章节。所谓圣谛者，是对分明法相的指示。于苦谛等圣谛之始，则是教理标的——

Vibhāgato nibbacana-lakkhaṇādippabhedato;

依其分别断灭的特征及其类别区别；

Atthatthuddhārato ceva, anūnādhikato tathā.

对义理之显明以及相对多寡的检查；

Kamato ariyasaccesu, yaṃ ñāṇaṃ tassa kiccato;

对于圣谛知识的善用，及该知识的功用；

Antogadhānaṃ pabhedo, upamāto catukkato.

内部涵义的区分，其喻说用四种譬喻。

Suññatekavidhādīhi, sabhāgavisabhāgato;

空义等种，乃是分与不分；

Vinicchayo veditabbo, viññunā sāsanakkame.

该当由明了教法的智者来断知。

Tattha ‘vibhāgato’ti dukkhādīnañhi cattāro cattāro atthā vibhattā tathā avitathā anaññathā, ye dukkhādīni abhisamentehi abhisametabbā. Yathāha, ‘‘dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho – ime cattāro dukkhassa dukkhaṭṭhā tathā avitathā anaññathā. Samudayassa āyūhanaṭṭho, nidānaṭṭho, saṃyogaṭṭho, palibodhaṭṭho…pe… nirodhassa nissaraṇaṭṭho, vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho…pe… maggassa niyyānaṭṭho, hetvaṭṭho, dassanaṭṭho, ādhipateyyaṭṭho – ime cattāro maggassa maggaṭṭhā tathā avitathā anaññathā’’ti (paṭi. ma. 2.8). Tathā ‘‘dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, viparināmaṭṭho, abhisamayaṭṭho’’ti (paṭi. ma. 2.11) evamādi. Iti evaṃ vibhattānaṃ catunnaṃ catunnaṃ atthānaṃ vasena dukkhādīni veditabbānīti. Ayaṃ tāvettha vibhāgato vinicchayo veditabbo.

此中所谓“不分”，谓苦等诸法分作四四义，又分又非分，不相异别：若苦法，凡有若干苦法，应为苦所染者。如文言：“苦之痛苦因缘，乃有条件，亦有变化，受苦之所基缘，四者俱具，实有而非虚亦非异，此四苦的苦所起处，亦复分明。”又如：“苦之痛苦，条件所生，忧伤所及，变化所起，痛苦所染。”诸此类同。由此乃可知四类义各据自处，以分知苦诸义。此即于此处，应辨析之止断。

‘Nibbacanalakkhaṇādippabhedato’ti ettha pana ‘nibbacanato’ tāva idha ‘du’iti ayaṃ saddo kucchite dissati; kucchitañhi puttaṃ duputtoti vadanti. ‘Khaṃ’saddo pana tucche; tucchañhi ākāsaṃ khanti vuccati. Idañca paṭhamasaccaṃ kucchitaṃ anekaupaddavādhiṭṭhānato, tucchaṃ bālajanaparikappitadhuvasubhasukhattabhāvavirahitato. Tasmā kucchitattā tucchattā ca dukkhanti vuccati. ‘Saṃ’iti ca ayaṃ saddo ‘‘samāgamo sameta’’ntiādīsu (vibha. 199; dī. ni. 2.396) saṃyogaṃ dīpeti; ‘u’iti ayaṃ saddo ‘‘uppannaṃ udita’’ntiādīsu (pārā. 172; cūḷani. khaggavisāṇasuttaniddesa 141) uppattiṃ. ‘Aya’saddo pana kāraṇaṃ dīpeti. Idañcāpi dutiyasaccaṃ avasesapaccayasamāyoge sati dukkhassuppattikāraṇaṃ. Iti dukkhassa saṃyoge uppattikāraṇattā dukkhasamudayanti vuccati.

又说“断尽相等之别”，此处“断尽”二字疑似杂糅；“断”语，谓歉缺；“歉缺”即空，所谓空者谓虚空。“此处所言第一谛，即苦谛，言其为歉缺空虚，是由忧苦累积多端所成、愚童不知、不辨真伪、不求欢悦之境故。故此歉缺与空虚，谓即苦也。”“合”字，说明“聚合”“聚集”诸义，“起”字，示现“产生、发生”。“因”为缘由。故此依止第二谛，即为诸缘合会乃致苦之起。故称苦之缘合起由。

Tatiyasaccaṃ pana yasmā ‘ni’saddo abhāvaṃ ‘rodha’saddo ca cārakaṃ dīpeti, tasmā abhāvo ettha saṃsāracārakasaṅkhātassa dukkharodhassa sabbagatisuññattā, samadhigate vā tasmiṃ saṃsāracārakasaṅkhātassa dukkharodhassa abhāvo hoti tappaṭipakkhattātipi dukkhanirodhanti vuccati, dukkhassa vā anuppādanirodhapaccayattā dukkhanirodhanti. Catutthasaccaṃ pana yasmā etaṃ dukkhanirodhaṃ gacchati ārammaṇavasena tadabhimukhībhūtattā, paṭipadā ca hoti dukkhanirodhappattiyā, tasmā dukkhanirodhagāminī paṭipadāti vuccati.

第三谛者，因“无”和“断”二语现其义：无谓断灭，断谓障碍。若无则轮回障碍全灭，或者断灭境所至，令轮回障碍无存，是谓苦灭；又依苦不生断灭因缘，亦名苦灭。第四谛者谓“四圣谛”为苦灭之起缘，因依入苦灭，转向苦灭，故谓成道；是谓苦灭转依之流，是谓苦灭行。

Yasmā panetāni buddhādayo ariyā paṭivijjhanti, tasmā ariyasaccānīti vuccanti. Yathāha – ‘‘catārimāni, bhikkhave, ariyasaccāni (saṃ. ni. 5.1097). Katamāni…pe… imāni kho, bhikkhave, cattāri ariyasaccāni. Ariyā imāni paṭivijjhanti, tasmā ariyasaccānīti vuccantī’’ti. Apica ariyassa saccānītipi ariyasaccāni. Yathāha – ‘‘sadevake, bhikkhave, loke…pe… sadevamanussāya tathāgato ariyo, tasmā ariyasaccānīti vuccantī’’ti. Atha vā etesaṃ abhisambuddhattā ariyabhāvasiddhitopi ariyasaccāni. Yathāha – ‘‘imesaṃ kho, bhikkhave, catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisambuddhattā tathāgato arahaṃ sammāsambuddho ‘ariyo’ti vuccatī’’ti. Apica kho pana ariyāni saccānītipi ariyasaccāni; ariyānīti tathāni avitathāni avisaṃvādakānīti attho. Yathāha – ‘‘imāni kho, bhikkhave, cattāri ariyasaccāni tathāni avitathāni anaññathāni, tasmā ariyasaccānīti vuccantī’’ti. Evamettha nibbacanato vinicchayo veditabbo.

佛及诸圣贤能破此理，故谓四圣谛者。比库，若言：“此四，谓圣谛。何等？此即四圣谛。圣者能破此，故谓四圣谛。”又复云：“诸圣，诸如来，名曰圣谛。”又或说：“于此四圣谛真实证知者，如来为阿拉汉正觉，号曰圣者。”且圣谛即为真实不虚者，实且不可反驳也。谓曰：“此四圣谛，实分明，真实义，不虚妄异，故谓圣谛。”此处即以断尽为该止断故。

Kathaṃ ‘lakkhaṇādippabhedato’? Ettha hi bādhanalakkhaṇaṃ dukkhasaccaṃ, santāpanarasaṃ, pavattipaccupaṭṭhānaṃ. Pabhavalakkhaṇaṃ samudayasaccaṃ, anupacchedakaraṇarasaṃ, palibodhapaccupaṭṭhānaṃ. Santilakkhaṇaṃ nirodhasaccaṃ, accutirasaṃ, animittapaccupaṭṭhānaṃ . Niyyānalakkhaṇaṃ maggasaccaṃ, kilesappahānakaraṇarasaṃ, vuṭṭhānapaccupaṭṭhānaṃ. Apica pavattipavattakanivattinivattakalakkhaṇāni paṭipāṭiyā. Tathā saṅkhatataṇhāasaṅkhatadassanalakkhaṇāni cāti evamettha ‘lakkhaṇādippabhedato’ vinicchayo veditabbo.

‘如何从标志及其差别上加以区分？’这里说明，痛苦标志是苦圣谛，具有苦痛之味，作为现象生起的因缘而存续；起始标志是集圣谛，味无断灭，依觉悟破除而存续；平息标志是灭圣谛，味不生不灭，无缘相应而存续；趋向标志是道圣谛，具除烦恼之味，依出离而存续。此外，还依次次序论述了导致现象循环往复的各种因缘标志。因此，应当这样判别彼此有差异的标志，即有分别性或无分别性的渴爱，但作用却显现为此等特征的存在与不存。

‘Atthatthuddhārato cevā’ti ettha pana atthato tāva ko saccaṭṭhoti ce? Yo paññācakkhunā upaparikkhamānānaṃ māyāva viparītako, marīcīva visaṃvādako, titthiyānaṃ attāva anupalabbhasabhāvo ca na hoti; atha kho bādhanapabhavasantiniyyānappakārena tacchāviparītabhūtabhāvena ariyañāṇassa gocaro hotiyeva; esa aggilakkhaṇaṃ viya, lokapakati viya ca tacchāviparītabhūtabhāvo saccaṭṭhoti veditabbo. Yathāha – ‘‘idaṃ dukkhanti kho, bhikkhave, tathametaṃ avitathametaṃ anaññathameta’’nti (saṃ. ni. 5.1090) vitthāro. Apica –

『是否从现实意义上理解？』这里问，从意义上真实存在的究竟真理是什么？若用智慧之眼观照，幻觉及其对立，犹如幻影般调和杂乱，外道所持之断者不可觉察自身实相；然而因痛苦缘起及终止而起的显现，因特殊状态变化而成为圣贤智识所能及的对象，如同火焰标志，是世俗共知之真实，对真理之认识应如此判别。譬如如是说：『这就是苦吗，比库们？如此则是真如此，非他亦非异他』（相应部5.1090）对此义理的展开。并且说——

Nābādhakaṃ yato dukkhaṃ, dukkhā aññaṃ na bādhakaṃ;

『痛苦因缘若不生，则无其他称痛苦之物；』

Bādhakattaniyāmena, tato saccamidaṃ mataṃ.

『基于痛苦成为因缘，故此真理为如此。』

Taṃ vinā nāññato dukkhaṃ, na hoti na ca taṃ tato;

『若无此因，诸苦皆无，亦非如是；』

Dukkhahetuniyāmena, iti saccaṃ visattikā.

『这即是痛苦因缘法则，因此真理共有十种。』

Nāññā nibbānato santi, santaṃ na ca na taṃ yato;

无他涅槃存在，亦无非涅槃存在；非此非彼，亦无远近之分。

Santabhāvaniyāmena, tato saccamidaṃ mataṃ.

因具如实的寂静之性，故此真实理为所信。

Maggā aññaṃ na niyyānaṃ, aniyyāno na cāpi so;

道无他向彼离出，非此非彼亦不具；

Tacchaniyyānabhāvattā, iti so saccasammato.

正因具此无彼离出，谓此实理为确证。

Iti tacchāvipallāsa-bhūtabhāvaṃ catūsupi;

如是，真实有四种：此为正见与其反转相对之分。

Dukkhādīsvavisesena, saccaṭṭhaṃ āhu paṇḍitāti.

且以苦等为特别，贤者谓此为第一真实。

Evaṃ ‘atthato’ vinicchayo veditabbo.

应当了知『如是者，即义』之判别。

Kathaṃ ‘atthuddhārato’? Idhāyaṃ ‘sacca’saddo anekesu atthesu dissati, seyyathidaṃ – ‘‘saccaṃ bhaṇe, na kujjheyyā’’tiādīsu (dha. pa. 224) vācāsacce. ‘‘Sacce ṭhitā samaṇabrāhmaṇā cā’’tiādīsu (jā. 2.21.433) viratisacce. ‘‘Kasmā nu saccāni vadanti nānā, pavādiyāse kusalāvadānā’’tiādīsu (su. ni. 891) diṭṭhisacce. ‘‘Ekañhi saccaṃ na dutiyamatthī’’tiādīsu (su. ni. 890) paramatthasacce nibbāne ceva magge ca. ‘‘Catunnaṃ ariyasaccānaṃ kati kusalā’’tiādīsu (vibha. 216) ariyasacce. Svāyamidhāpi ariyasacce vattatīti evamettha ‘atthuddhārato’pi vinicchayo veditabbo.

何以谓之『义所显著』？此处『真实』之名，显现于多种义中，例如：言语真实中有“言真不恶”等（《论议·法句经》224）义，或戒断真实中有“真实存在，沙门婆罗门亦然”（《起世经》2.21.433）意，或见解真实中有“何以谓人说各异真实？因善说不同”之意（《大集续尼》891），或究竟真实中有“某一真实非另一真实”等（《大集续尼》890），并指涅槃及修道；或圣真实中有“四圣谛有多少善法”等（《解诂》216）意。甚至自身法中亦为圣真实。基此，亦应了知此「义所显著」之判别。

‘Anūnādhikato’ti kasmā pana cattāreva ariyasaccāni vuttāni, anūnāni anadhikānīti ce? Aññassāsambhavato, aññatarassa ca anapaneyyabhāvato; na hi etehi aññaṃ adhikaṃ vā etesaṃ vā ekampi apanetabbaṃ sambhoti. Yathāha – ‘‘idha, bhikkhave, āgaccheyya samaṇo vā brāhmaṇo vā ‘netaṃ dukkhaṃ ariyasaccaṃ, aññaṃ dukkhaṃ ariyasaccaṃ yaṃ samaṇena gotamena desitaṃ. Ahametaṃ dukkhaṃ ariyasaccaṃ ṭhapetvā aññaṃ dukkhaṃ ariyasaccaṃ paññapessāmī’ti netaṃ ṭhānaṃ vijjatī’’tiādi. Yathā cāha – ‘‘yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṃ vadeyya ‘netaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ, yaṃ samaṇena gotamena desitaṃ. Ahametaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paccakkhāya aññaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paññapessāmī’ti netaṃ ṭhānaṃ vijjatī’’tiādi (saṃ. ni. 5.1086).

所谓『不多不少』，为何仅四圣谛被称述，而谓之不多不不少？谓因另外有不可说、不能被他者承受者。即不应超出或不到任何一圣谛。譬如言：“比库啊，若有沙门婆罗门来称：‘非此为苦谛，非佛陀所说之苦谛，我将另立苦谛’，则此处没有立场。”又云：“比库啊，若有沙门婆罗门以此说：‘非此为第一苦圣谛，非佛陀所说之第一苦圣谛，我将立他第一苦圣谛’，则此处无立场可言”（《集解》5.1086）。

Apica pavattimācikkhanto bhagavā sahetukaṃ ācikkhi, nivattiñca saupāyaṃ. Iti pavattinivattitadubhayahetūnaṃ etapparamato cattāreva vuttāni. Tathā pariññeyya pahātabba sacchikātabba bhāvetabbānaṃ, taṇhāvatthutaṇhātaṇhānirodhataṇhānirodhupāyānaṃ, ālayālayarāmatāālayasamugghātaālayasamugghātūpāyānañca vasenāpi cattāreva vuttānīti. Evamettha ‘anūnādhikato’ vinicchayo veditabbo.

又或者，世尊教授苦轮回灭道，并示缘起因果关系，退转方便。本所以说四者，正是基于转退之因缘。由此应当了知，取舍、出生、破坏、消灭、断灭及其方法等，亦有诸多说法，然以此四说为上，谓之『不多不少』之判别。

‘Kamato’ti ayampi desanākkamova. Ettha ca oḷārikattā sabbasattasādhāraṇattā ca suviññeyyanti dukkhasaccaṃ paṭhamaṃ vuttaṃ, tasseva hetudassanatthaṃ tadanantaraṃ samudayasaccaṃ, hetunirodhā phalanirodhoti ñāpanatthaṃ tato nirodhasaccaṃ, tadadhigamupāyadassanatthaṃ ante maggasaccaṃ. Bhavasukhassādagadhitānaṃ vā sattānaṃ saṃvegajananatthaṃ paṭhamaṃ dukkhamāha. Taṃ neva akataṃ āgacchati, na issaranimmānādito hoti, ito pana hotīti ñāpanatthaṃ tadanantaraṃ samudayaṃ. Tato sahetukena dukkhena abhibhūtattā saṃviggamānasānaṃ dukkhanissaraṇagavesīnaṃ nissaraṇadassanena assāsajananatthaṃ nirodhaṃ. Tato nirodhādhigamatthaṃ nirodhasampāpakaṃ magganti evamettha ‘kamato’ vinicchayo veditabbo.

讲述『以何』，亦是一种说法。在此，因众生皆通达共行、普遍相通，故苦谛第一被讲，此后次第令众生认识因、灭及其果报。由此，苦谛既为诸众生苦之开端，非他缘远或初始所生，而唯此有。复由此缘苦而生欲求解脱之心及急切，进而对解脱之观照生发破除苦恶，进而能证灭除，最终能证得灭者之道，故此谓为义显著『以何』之判别。

‘Ariyasaccesu yaṃ ñāṇaṃ tassa kiccato’ti saccañāṇakiccatopi vinicchayo veditabboti attho. Duvidhañhi saccañāṇaṃ – anubodhañāṇañca paṭivedhañāṇañca. Tattha anubodhañāṇaṃ lokiyaṃ anussavādivasena nirodhe magge ca pavattati. Paṭivedhañāṇaṃ lokuttaraṃ nirodhārammaṇaṃ katvā kiccato cattāripi saccāni paṭivijjhati. Yathāha – ‘‘yo, bhikkhave, dukkhaṃ passati dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passatī’’ti (saṃ. ni. 5.1100) sabbaṃ vattabbaṃ. Yaṃ panetaṃ lokiyaṃ, tattha dukkhañāṇaṃ pariyuṭṭhānābhibhavanavasena pavattamānaṃ sakkāyadiṭṭhiṃ nivatteti, samudayañāṇaṃ ucchedadiṭṭhiṃ, nirodhañāṇaṃ sassatadiṭṭhiṃ, maggañāṇaṃ akiriyadiṭṭhiṃ; dukkhañāṇaṃ vā dhuvasubhasukhattabhāvarahitesu khandhesu dhuvasubhasukhattabhāvasaññāsaṅkhātaṃ phale vippaṭipattiṃ, samudayañāṇaṃ issarappadhānakālasabhāvādīhi loko pavattatīti akāraṇe kāraṇābhimānappavattaṃ hetumhi vippaṭipattiṃ, nirodhañāṇaṃ arūpalokalokathūpikādīsu apavaggaggāhabhūtaṃ nirodhe vippaṭipattiṃ, maggañāṇaṃ kāmasukhallikaattakilamathānuyogappabhede avisuddhimagge visuddhimaggaggāhavasena pavattaṃ upāye vippaṭipattiṃ nivatteti. Tenetaṃ vuccati –

又谓『在圣谛中，彼之知见有何所为』，即是应知真实智慧之功用，有两种智慧，即觉知智慧及洞察智慧。其中觉知智慧为世间法，随闻法及证悟因果；洞察智慧则为超世间法，照见真实灭之景象，由此能分别四谛。譬如云：“比库，若有见苦、见苦因、见苦灭、见苦灭道者，悉应行住坐卧之内作意专注。”世间法者能逐步除去我见于苦、集、灭、道诸处，见苦智慧令根本我见得以退转；见集智慧则断灭有见；见灭智慧破除永恒见；见道智慧破除无为无用见。苦见智慧对不稳定、不真苦与乐所构成之色蕴现起反感或厌倦；集见智慧对时节、生命等观念断绝生起；灭见智慧对色界、无色界及虚妄法生起离散；道见智慧对未净道中同时观及净度之道得入而退转。此即所谓……

Loke lokappabhave, lokatthagame sive ca tadupāye;

世间及世间之生，世间之灭及灭之因缘；

Sammuyhati tāva naro, na vijānāti yāva saccānīti.

人即因此而沉迷，至真理未得晓知时。

Evamettha ‘ñāṇakiccato’pi vinicchayo veditabbo.

如是，即使是‘知见之业’，亦应求取辨别。

‘Antogadhānaṃ pabhedā’ti dukkhasaccasmiñhi, ṭhapetvā taṇhañceva anāsavadhamme ca, sesā sabbadhammā antogadhā; samudayasacce chattiṃsa taṇhāvicaritāni; nirodhasaccaṃ asammissaṃ; maggasacce sammādiṭṭhimukhena vīmaṃsiddhipādapaññindriyapaññābaladhammavicayasambojjhaṅgāni. Sammāsaṅkappāpadesena tayo nekkhammavitakkādayo, sammāvācāpadesena cattāri vacīsucaritāni, sammākammantāpadesena tīṇi kāyasucaritāni, sammāājīvamukhena appicchatā santuṭṭhitā ca, sabbesaṃyeva vā etesaṃ sammāvācākammantājīvānaṃ ariyakantasīlattā sīlassa ca saddhāhatthena paṭiggahetabbattā tesaṃ atthitāya ca atthibhāvato saddhindriyasaddhābalachandiddhipādā, sammāvāyāmāpadesena catubbidhasammappadhānavīriyindriyavīriyabalavīriyasambojjhaṅgāni, sammāsatiapadesena catubbidhasatipaṭṭhānasatindriyasatibalasatisambojjhaṅgāni, sammāsamādhiapadesena savitakkasavicārādayo tayo tayo samādhī, cittasamādhisamādhindriyasamādhibalapītipassaddhisamādhiupekkhāsambojjhaṅgāni antogadhānīti. Evamettha ‘antogadhānaṃ pabhedā’pi vinicchayo veditabbo.

‘内藏之分断’者，于苦谛中析明，立定渴爱及无染法为内藏。诸法皆为内藏；于集谛中，有三十三种渴爱行为；于灭谛中，无分别；于道谛中，正见为首，继以思维、念、精进、定、慧、根力、辩才及七觉支诸法之具足。依正思维之善意，有三种出离心等；依正语之善意，有四种正语行为；依正业之善意，有三种身业行为；依正命之善意，有少欲及满足等；诸善行与正语、正业、正命之出世意乐及戒律，以信心为凭，须持受之。其余亦如是，依信心、根力、信力、欲力及定力而具足。依正精进之善意，有四种猛进、根力、精进、力及觉支；依正念之善意，有四念住、定、根力、力及觉支；依正定之善意，有三禅（有观与无观）及心禅、识禅、禅根、禅力、喜、乐、清净及舍等觉支。此即所谓‘内藏之分断’。如是，应求辨别‘内藏之分断’之义。

‘Upamāto’ti bhāro viya hi dukkhasaccaṃ daṭṭhabbaṃ, bhārādānamiva samudayasaccaṃ, bhāranikkhepanamiva nirodhasaccaṃ, bhāranikkhepanūpāyo viya maggasaccaṃ; rogo viya ca dukkhasaccaṃ, roganidānamiva samudayasaccaṃ, rogavūpasamo viya nirodhasaccaṃ, bhesajjamiva maggasaccaṃ; dubbhikkhamiva vā dukkhasaccaṃ, dubbuṭṭhi viya samudayasaccaṃ, subhikkhamiva nirodhasaccaṃ , suvuṭṭhi viya maggasaccaṃ. Apica verīveramūlaverasamugghātaverasamugghātupāyehi, visarukkharukkhamūlamūlupacchedatadupacchedupāyehi, bhayabhayamūlanibbhayatadadhigamupāyehi, orimatīramahoghapārimatīrataṃsampāpakavāyāmehi ca yojetvāpetāni upamāto veditabbānīti. Evamettha ‘upamāto’ vinicchayo veditabbo.

‘比喻者’重负也，苦谛如负重；集谛如担负重物；灭谛若卸重；道谛如卸重之法门；苦谛如病，集谛如病因，灭谛如病止，道谛如药治；苦谛如饥，集谛如恶食，灭谛如丰饶，道谛如良食。况且由仇敌之苦根、苦灭之法门、畏惧之本及无畏之修习，抵御恶根如吵闹、侵害等之比喻，亦当知晓。依此，应辨‘比喻’义。

‘Catukkato’ti atthi cettha dukkhaṃ na ariyasaccaṃ, atthi ariyasaccaṃ na dukkhaṃ, atthi dukkhañceva ariyasaccañca, atthi neva dukkhaṃ na ariyasaccaṃ. Esa nayo samudayādīsu. Tattha maggasampayuttā dhammā sāmaññaphalāni ca ‘‘yadaniccaṃ taṃ dukkha’’nti (saṃ. ni. 3.15) vacanato saṅkhāradukkhatāya dukkhaṃ na ariyasaccaṃ. Nirodho ariyasaccaṃ na dukkhaṃ. Itaraṃ pana ariyasaccadvayaṃ siyā dukkhaṃ aniccato, na pana yassa pariññāya bhagavati brahmacariyaṃ vussati tathatthena. Sabbākārena pana upādānakkhandhapañcakaṃ dukkhañceva ariyasaccañca aññatra taṇhāya. Maggasampayuttā dhammā sāmaññaphalāni ca yassa pariññatthaṃ bhagavati brahmacariyaṃ vussati tathatthena neva dukkhaṃ na ariyasaccaṃ. Evaṃ samudayādīsupi yathāyogaṃ yojetvā ‘catukkato’pettha vinicchayo veditabbo.

‘四种’者，或有苦非圣谛，或有圣谛非苦，或同时有苦及圣谛，或无苦非圣谛。此为缘起类别：其有与道接合之法及出世般果，谓‘恒常者即苦’（三相说），此乃行苦非圣谛；灭即圣谛非苦；另有圣谛二者，无为者为无常非圣谛。世尊于出家修行中悉达彼义，五蕴及十二处全面归结，唯渴爱即苦及圣谛。与道合诸法及出世果，世尊于出家修行中证得，非苦非圣谛。于集诸谛，应依此理辨四类分别。

‘Suññatekavidhādīhī’ti ettha suññato tāva paramatthena hi sabbāneva saccāni vedakakārakanibbutagamakābhāvato suññānīti veditabbāni. Tenetaṃ vuccati –

「空性唯一之类」者，此处应当知「空」乃至最高义，实则因诸法作为感受之主因已灭而不现所有真实故，方名为空。

Dukkhameva hi na koci dukkhito, kārako na kiriyāva vijjati;

所以说：苦中无人受苦，原因亦无行为存在；

Atthi nibbuti na nibbuto pumā, maggamatthi gamako na vijjatīti.

有灭尽而无人灭尽，亦无道途与行者存在。

Atha vā –

又或者——

Dhuvasubhasukhattasuññaṃ, purimadvayamattasuññamamatapadaṃ;

痛苦、恶、乐皆为空，在于不足以成就前二者质之空性；

Dhuvasukhaattavirahito, maggo iti suññato tesu.

快乐所在缺离之处，即名为空性。

Nirodhasuññāni vā tīṇi, nirodho ca sesattayasuñño. Phalasuñño vā ettha hetu samudaye dukkhassābhāvato magge ca nirodhassa, na phalena sagabbho pakativādīnaṃ pakati viya. Hetusuññañca phalaṃ dukkhasamudayānaṃ nirodhamaggānañca asamavāyā, na hetusamavetaṃ hetuphalaṃ hetuphalasamavāyavādīnaṃ dviaṇukādīni viya. Tenetaṃ vuccati –

空无所有的灭有三种，无余尽的灭亦是空无所有。这里所谓无果的，是由于缘起苦灭之故，无道之果亦是空无情者，不似果报相称而论之。无因而得果、苦之生起与灭道，亦不相应，如断言因果相应者犹如二义之误。故此称之为——

Tayamidha nirodhasuññaṃ, tayena tenāpi nibbuti suññā;

此即灭之空无所有，借此空故涅槃亦空无所有；

Suñño phalena hetu, phalampi taṃ hetunā suññanti.

因空故果亦空，果亦因空而无所有。

Evaṃ tāva ‘suññato’ vinicchayo veditabbo.

此般如是，即应了知“空无所有”的判断。

‘Ekavidhādīhī’ti sabbameva cettha dukkhaṃ ekavidhaṃ pavattibhāvato, duvidhaṃ nāmarūpato, tividhaṃ kāmarūpārūpūpapatibhavabhedato, catubbidhaṃ catuāhārabhedato, pañcavidhaṃ pañcupādānakkhandhabhedato. Samudayopi ekavidho pavattakabhāvato, duvidho diṭṭhisampayuttāsampayuttato, tividho kāmabhavavibhavataṇhābhedato, catubbidho catumaggappaheyyato, pañcavidho rūpābhinandanādibhedato, chabbidho chataṇhākāyabhedato. Nirodhopi ekavidho asaṅkhatadhātubhāvato, pariyāyena pana duvidho saupādisesaanupādisesato, tividho bhavattayavūpasamato, catubbidho catumaggādhigamanīyato, pañcavidho pañcābhinandanavūpasamato, chabbidho chataṇhākāyakkhayabhedato. Maggopi ekavidho bhāvetabbato, duvidho samathavipassanābhedato dassanabhāvanābhedato vā , tividho khandhattayabhedato. Ayañhi sappadesattā nagaraṃ viya rajjena nippadesehi tīhi khandhehi saṅgahito. Yathāha –

此处谓“一种种类”，皆因苦唯有一类之起，因缘二重名色，因于欲色异生三重，因于四食异四别，因五执聚五别。苦之集亦为一类生起，因双结见出见与无见，因三种欲分别纯欲、非欲之渴，因四道断分别四道出世，因五种色爱别趣色爱之生，因六种欲渴别为六境界色爱。灭亦为一类无漏界，有两种别法，即有余灭与无余灭，三类断除三有，四种道之成就，五类爱趣之息灭，六种欲境之消止。而道亦为一类应修，二种止观别作止观，二种见解分为显见与修见，三种分别为蕴二分，亦称五蕴二分之义。如此众多之分类，如城邑以三重围合聚集。譬如

‘‘Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā. Tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito. Yā cāvuso visākha, sammāvācā, yo ca sammākammanto, yo ca sammāājīvo – ime dhammā sīlakkhandhe saṅgahitā; yo ca sammāvāyāmo, yā ca sammāsati, yo ca sammāsamādhi – ime dhammā samādhikkhandhe saṅgahitā; yā ca sammādiṭṭhi, yo ca sammāsaṅkappo – ime dhammā paññākkhandhe saṅgahitā’’ti (ma. ni. 1.462).

『阿难，世尊以圣八正道，集三蕴为一体。三蕴即是圣八正道所围合：何等为三？正语、正业、正命，此诸法集于戒蕴；正精进、正念、正定，此诸法集于定蕴；正见、正思惟，此诸法集于慧蕴。』（中部经1.462）

Ettha hi sammāvācādayo tayo sīlameva. Tasmā te sajātito sīlakkhandhena saṅgahitā. Kiñcāpi hi pāḷiyaṃ sīlakkhandheti bhummena niddeso kato, attho pana karaṇavaseneva veditabbo. Sammāvāyāmādīsu pana tīsu samādhi attano dhammatāya ārammaṇe ekaggabhāvena appetuṃ na sakkoti, vīriye pana paggahakiccaṃ sādhente satiyā ca apilāpanakiccaṃ sādhentiyā laddhūpakāro hutvā sakkoti.

此处所谓正语及其余两规戒，即指三种规戒法门。因此，这三者同性质者被聚合于规戒蕴中。规戒蕴的教义开展，实则是依其所作之事而为说明。正语等三者，初正定境界无法因专注而入，唯有精进努力方能成就，念也能成就断恶净心之事，成此功用后即可得此境。

Tatrāyaṃ upamā – yathā hi nakkhattaṃ kīḷissāmāti uyyānaṃ paviṭṭhesu tīsu sahāyesu eko supupphitaṃ campakarukkhaṃ disvā hatthaṃ ukkhipitvāpi gahetuṃ na sakkuṇeyya. Athassa dutiyo onamitvā piṭṭhiṃ dadeyya. So tassa piṭṭhiyaṃ ṭhatvāpi kampamāno gahetuṃ na sakkuṇeyya. Athassa itaro aṃsakūṭaṃ upanāmeyya. So ekassa piṭṭhiyaṃ ṭhatvā ekassa aṃsakūṭaṃ olubbha yathāruci pupphāni ocinitvā piḷandhitvā nakkhattaṃ kīḷeyya. Evaṃsampadamidaṃ daṭṭhabbaṃ.

此处以譬喻而言——如若夜晚游玩时，在园中同行的三人中，见一株盛开的玉兰花树，虽然伸手去摘，但无法采得。此时第二人扶着树枝作支撑，树枝摇晃着，他依然采取不得。第三人拿来另一根枝条，撑住一枝又摘下一枝，随心采摘花朵，玩赏星辰。如此情形应当明了。

Ekato uyyānaṃ paviṭṭhā tayo sahāyā viya hi ekato jātā sammāvāyāmādayo tayo dhammā, supupphitacampakarukkho viya ārammaṇaṃ, hatthaṃ ukkhipitvāpi gahetuṃ asakkonto viya attano dhammatāya ārammaṇe ekaggabhāvena appetuṃ asakkonto samādhi, piṭṭhiṃ datvā onatasahāyo viya vāyāmo, aṃsakūṭaṃ datvā ṭhitasahāyo viya sati. Yathā tesu ekassa piṭṭhiyaṃ ṭhatvā ekassa aṃsakūṭaṃ olubbha itaro yathāruci pupphaṃ gahetuṃ sakkoti, evameva vīriye paggahakiccaṃ sādhente satiyā ca apilāpanakiccaṃ sādhentiyā laddhūpakāro samādhi sakkoti ārammaṇe ekaggabhāvena appetuṃ. Tasmā samādhiyevettha sajātito samādhikkhandhena saṅgahito. Vāyāmasatiyo pana kiriyato saṅgahitā honti.

从一方面而言，如同进入园中三人具某种同一性质，三种正勤初正定法，如盛开的玉兰树，虽伸手无法摘取花朵，专注正定难入，第二人扶树枝而力求，第三人撑枝摘花，正念相助，因而能取。正如同此，勤精进行、念行断恶功用成就，得正定入心。故此正定蕴在此归属于同类正定蕴相聚合。精进念法乃行为而聚合。

Sammādiṭṭhisammāsaṅkappesupi paññā attano dhammatāya ‘aniccaṃ dukkhaṃ anattā’ti ārammaṇaṃ nicchetuṃ na sakkoti, vitakke pana ākoṭetvā ākoṭetvā dente sakkoti. Kathaṃ? Yathā hi heraññiko kahāpaṇaṃ hatthe ṭhapetvā sabbabhāgesu oloketukāmo samānopi na cakkhutaleneva parivattetuṃ sakkoti, aṅgulipabbehi pana parivattetvā parivattetvā ito cito ca oloketuṃ sakkoti; evameva na paññā attano dhammatāya aniccādivasena ārammaṇaṃ nicchetuṃ sakkoti, abhiniropanalakkhaṇena pana āhananapariyāhananarasena vitakkena ākoṭentena viya parivattentena viya ca ādāya ādāya dinnameva nicchetuṃ sakkoti. Tasmā idhāpi sammādiṭṭhiyeva sajātito paññākkhandhena saṅgahitā, sammāsaṅkappo pana kiriyato saṅgahito hoti. Iti imehi tīhi khandhehi maggo saṅgahaṃ gacchati. Tena vuttaṃ – ‘‘tividho khandhattayabhedato’’ti. Catubbidho sotāpattimaggādivasena.

正见与正思惟如智慧，无法以智慧因其性质断定无常苦无我法门，然可反复思量、推敲。譬如盲人手持灯盏欲观察四周，虽不能转头用眼观其全，但能动手指反复探查，能反复环顾左右，这般智慧亦复如是，无法立即断定无常苦无我，而是以辩才思量、反复推敲，逐渐得以了见。故此处正见蕴属同类智慧蕴，正思惟则为行为相聚合。以此三蕴带领而成修道总集。故经典云：“三种蕴的区别如三类。”又以四种通达渐至入流果道。

Apica sabbāneva saccāni ekavidhāni avitathattā abhiññeyyattā vā, duvidhāni lokiyalokuttarato saṅkhatāsaṅkhatato ca, tividhāni dassanabhāvanāhi pahātabbato appahātabbato nevapahātabbanāpahātabbato ca, catubbidhāni pariññeyyādibhedatoti. Evamettha ‘ekavidhādīhi’ vinicchayo veditabbo.

即使所有真谛都同一类，但真谛本身却非单一种，因其存在两分法——世间世间出世间二分，形成复杂和非复杂两类，依三种不同的见解或修证而成放弃、非放弃及不能放弃的四种真谛之区别，应以此“三种”定义为始。

‘Sabhāgavisabhāgato’ti sabbāneva ca saccāni aññamaññaṃ sabhāgāni avitathato attasuññato dukkarapaṭivedhato ca. Yathāha –

「各有部分与非部分」此语说明所有真谛之间彼此有差异，有真空性、难以彻底明了之义。如经所云——

‘‘Taṃ kiṃ maññasi, ānanda, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā – yo dūratova sukhumena tālacchiggaḷena asanaṃ atipāteyya poṅkhānupoṅkhaṃ avirādhitaṃ, yo vā sattadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyā’’ti? ‘‘Etadeva, bhante, dukkaratarañceva durabhisambhavatarañca – yo sattadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyā’’ti. ‘‘Tato kho te, ānanda, duppaṭivijjhataraṃ paṭivijjhanti ye idaṃ dukkhanti yathābhūtaṃ paṭivijjhanti…pe… ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ paṭivijjhantī’’ti (saṃ. ni. 5.1115).

世尊问阿难：“你认为，究竟什么是更加难遭遇、更加难以发生的？是那种从远处用极细微的木签，轻轻穿透椅垫，使其破烂不堪、如羽毛般疏松的污损，还是能将断裂七七分分的毛发成千上万地剖开？”阿难答曰：“尊者，此事确是更加难遭遇、更加难以发生者，即是能将断裂七七分分的毛发成千上万地剖开者。”世尊曰：“因此，阿难，那些真正如实洞察苦的众生，正是真正洞察这极难剖分之苦……这就是通向苦灭之道，乃是如实洞察故而成就的道路。”（参看《相应部》5.1115）

Visabhāgāni salakkhaṇavavatthānato. Purimāni ca dve sabhāgāni duravagāhatthena gambhīrattā lokiyattā sāsavattā ca, visabhāgāni phalahetubhedato pariññeyyappahātabbato ca. Pacchimānipi dve sabhāgāni gambhīratthena duravagāhattā lokuttarattā anāsavattā ca, visabhāgāni visayavisayībhedato sacchikātabbabhāvetabbato ca. Paṭhamatatiyāni cāpi sabhāgāni phalāpadesato, visabhāgāni saṅkhatāsaṅkhatato. Dutiyacatutthāni cāpi sabhāgāni hetuapadesato, visabhāgāni ekantakusalākusalato. Paṭhamacatutthāni cāpi sabhāgāni saṅkhatato, visabhāgāni lokiyalokuttarato. Dutiyatatiyāni cāpi sabhāgāni nevasekkhānāsekkhabhāvato, visabhāgāni sārammaṇānārammaṇato.

不相应者，乃指因缘不相合的类别。早前的两类不相应者，因缘微薄，故深义欠显，属于世俗，尚染污的；不相应因果关系因异而难以彻悟，故当舍弃。后来两类不相应者，因义深奥，难以触及，属于出世间，不染污的；不相应者因其对象不同，须真实证悟，必有所表现。第一与第三不相应者，因果意指显示不同，故为杂乱；第二与第四者，因果意指因缘不同，过于片面，仅涵盖善恶；第一与第四者，因果意指前后相应，涵盖世俗与出世间；第二与第三者，不属于净灭与有余净灭，不相应者，涵盖具缘起与无缘起。

Iti evaṃ pakārehi, nayehi ca vicakkhaṇo;

以上如此的方法，以及细微的分别辨析；

Vijaññā ariyasaccānaṃ, sabhāgavisabhāgatanti.

便是对圣谛的辨识，分类为相应与不相应。

Suttantabhājanīyauddesavaṇṇanā niṭṭhitā. · 经分别总说之解释已毕。

1. Dukkhasaccaniddesavaṇṇanā1. 苦谛指示之解释

Jātiniddeso生之指示

§190

190. Idāni saṅkhepato uddiṭṭhāni dukkhādīni vibhajitvā dassetuṃ ayaṃ tattha katamaṃ dukkhaṃ ariyasaccaṃ jātipi dukkhāti niddesavāro āraddho. Tattha jāti veditabbā, jātiyā dukkhaṭṭho veditabbo; jarā, maraṇaṃ, soko , paridevo, dukkhaṃ, domanassaṃ, upāyāso, appiyasampayogo, piyavippayogo veditabbo; appiyasampayogassa piyavippayogassa dukkhaṭṭho veditabbo; icchā veditabbā, icchāya dukkhaṭṭho veditabbo; khandhā veditabbā, khandhānaṃ dukkhaṭṭho veditabbo.

190. 现今简略地以已阐述的苦谛分类来展示，此处所示甚苦圣谛即涵盖生苦。须知生苦为苦苦的一个范畴；老苦、死苦、忧愁、悲伤、痛苦、烦恼、憎离爱别诸苦亦当知悉；离爱别之苦与憎恶苦俱为苦苦之体现；欲望亦须识知，因有欲望即感生苦；五蕴亦须知，五蕴为苦苦之实体。

Tattha dukkhassa ariyasaccassa kathanatthāya ayaṃ mātikā – idañhi dukkhaṃ nāma anekaṃ nānappakāraṃ, seyyathidaṃ – dukkhadukkhaṃ, vipariṇāmadukkhaṃ, saṅkhāradukkhaṃ, paṭicchannadukkhaṃ, appaṭicchannadukkhaṃ, pariyāyadukkhaṃ, nippariyāyadukkhanti.

为说明苦圣谛，此表列若干苦的多样表现，即苦苦、变异苦、行苦、缘起苦、隐蔽苦、非隐蔽苦、循环苦、非循环苦等不同苦之类型，应当明确理解。

Tattha kāyikacetasikā dukkhavedanā sabhāvato ca nāmato ca dukkhattā ‘dukkhadukkhaṃ’ nāma. Sukhavedanā vipariṇāmena dukkhuppattihetuto ‘vipariṇāmadukkhaṃ’ nāma. Upekkhāvedanā ceva avasesā ca tebhūmakā saṅkhārā udayabbayapīḷitattā ‘saṅkhāradukkhaṃ’ nāma. Tathā pīḷanaṃ pana maggaphalānampi atthi. Tasmā ete dhammā dukkhasaccapariyāpannattena saṅkhāradukkhaṃ nāmāti veditabbā. Kaṇṇasūladantasūlarāgajapariḷāhadosajapariḷāhādi kāyikacetasiko ābādho pucchitvā jānitabbato upakkamassa ca apākaṭabhāvato ‘paṭicchannadukkhaṃ’ nāma, apākaṭadukkhantipi vuccati. Dvattiṃsakammakāraṇādisamuṭṭhāno ābādho apucchitvāva jānitabbato upakkamassa ca pākaṭabhāvato ‘appaṭicchannadukkhaṃ’ nāma, pākaṭadukkhantipi vuccati. Ṭhapetvā dukkhadukkhaṃ sesaṃ dukkhasaccavibhaṅge āgataṃ jātiādi sabbampi tassa tassa dukkhassa vatthubhāvato ‘pariyāyadukkhaṃ’ nāma. Dukkhadukkhaṃ ‘nippariyāyadukkhaṃ’ nāma.

其中，身心的痛苦感受，依其本性及名称，由痛苦所生，称为「苦痛」。因逆转而生的幸福感受所招引的痛苦，名为「逆转苦」。平等心感受与其他余余行因生灭苦感受所扰乱，称为「行苦」。此外，痛苦之感不只存在于身心痛苦中，更包含道果的苦感。因此，这些诸法因痛苦谛而被统摄，称为行苦。针刺、齿刺、蛰刺、咬咬之苦、疾病之苦等身心痛苦，若问其因及所知，且因隐伏不现，称为「隐伏苦」，又称为隐显痛苦。由二十三种业因等所生之病痛，若非问则不可知，且因现显，称为「显显苦」，亦称为显痛苦。将苦痛等余余痛苦分门别类，起于生死及诸苦事项，因其本质差异，称为「变化苦」。苦痛亦被称为「不变化苦」。

Tattha pariyāyadukkhaṃ nippariyāyadukkhanti imasmiṃ padadvaye ṭhatvā dukkhaṃ ariyasaccaṃ kathetabbaṃ. Ariyasaccañca nāmetaṃ pāḷiyaṃ saṅkhepatopi āgacchati vitthāratopi. Saṅkhepato āgataṭṭhāne saṅkhepenapi vitthārenapi kathetuṃ vaṭṭati . Vitthārato āgataṭṭhāne pana vitthāreneva kathetuṃ vaṭṭati, na saṅkhepena. Taṃ idaṃ imasmiṃ ṭhāne vitthārena āgatanti vitthāreneva kathetabbaṃ. Tasmā yaṃ taṃ niddesavāre ‘‘tattha katamaṃ dukkhaṃ ariyasaccaṃ? Jātipi dukkhā’’tiādīni padāni gahetvā ‘‘jāti veditabbā, jātiyā dukkhaṭṭho veditabbo’’tiādi vuttaṃ. Tattha jātiādīni tāva ‘‘tattha katamā jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjātī’’ti imassa pana padabhājanīyassa vasena veditabbāni.

此中，变化苦与不变化苦二词并立，应以此二语说明苦即圣谛。圣谛之名称，以巴利文微说并详说著称。微说而言，则于微说与详说处皆可说明。详说处仅以详说说明，不以微说。此处即为详说处，故仅应详说。所以问诸文中“何为苦？生为苦”等词，乃取「应知生为苦，在生中应知由苦」等义。此处有关生及诸苦，依词义分解而应知。若言“何为生？是众生中诸族中生起”，此为词义特释之所应知。

§191

191. Tatrāyaṃ atthavaṇṇanā – tesaṃ tesaṃ sattānanti ayaṃ saṅkhepato anekesaṃ sattānaṃ sādhāraṇaniddeso. Yā devadattassa jāti, yā somadattassa jātīti evañhi divasampi kathiyamāne neva sattā pariyādānaṃ gacchanti, na sabbaṃ aparatthadīpanaṃ sijjhati. Imehi pana dvīhi padehi na koci satto apariyādinno hoti, na kiñci aparatthadīpanaṃ na sijjhati. Tena vuttaṃ – ‘‘yā tesaṃ tesaṃ sattāna’’nti. Tamhi tamhīti ayaṃ jātigativasena anekesaṃ sattanikāyānaṃ sādhāraṇaniddeso. Sattanikāyeti sattānaṃ nikāye, sattaghaṭāyaṃ sattasamūheti attho.

191. 此为义理说明——“诸众生”者，为诸多众生之约略称谓。譬如“天地主糧之生”，及“天地主糧之产”，因日复一日之讲说，生灵不尽同入族群，若无全面阐明，则不现偏失。以上句中，无众生不被完全涵盖，亦无偏失现象。故云“诸众生”者。又“于其中”表示依族类之行列，谓诸众类为众族群之统称，族群即众生群，众生群即众集群之义。

Jātīti ayaṃ jātisaddo anekattho. Tathā hesa ‘‘ekampi jātiṃ, dvepi jātiyo’’ti (pārā. 12; ma. ni. 2.257) ettha bhave āgato. ‘‘Atthi visākhe , nigaṇṭhā nāma samaṇajātikā’’ti (a. ni. 3.71) ettha nikāye. ‘‘Tiriyā nāma tiṇajāti nābhiyā uggantvā nabhaṃ āhacca ṭhitā ahosī’’ti (a. ni. 5.196) ettha paññattiyaṃ. ‘‘Jāti dvīhi khandhehi saṅgahitā’’ti (dhātu. 71) ettha saṅkhatalakkhaṇe. ‘‘Yaṃ, bhikkhave, mātukucchimhi paṭhamaṃ cittaṃ uppannaṃ, paṭhamaṃ viññāṇaṃ pātubhūtaṃ, tadupādāya sāvassa jātī’’ti (mahāva. 124) ettha paṭisandhiyaṃ. ‘‘Sampatijāto, ānanda, bodhisatto’’ti (ma. ni. 3.207) ettha pasūtiyaṃ. ‘‘Anupakkuṭṭho jātivādenā’’ti (dī. ni. 1.331) ettha kule. ‘‘Yatohaṃ, bhagini, ariyāya jātiyā jāto’’ti (ma. ni. 2.351) ettha ariyasīle. Idha panāyaṃ savikāresu paṭhamābhinibbattakkhandhesu vattati. Tasmā jāyamānakavasena jātīti idamettha sabhāvapaccattaṃ. Sañjāyanavasena sañjātīti upasaggena padaṃ vaḍḍhitaṃ. Okkamanavasena okkanti. Jāyanaṭṭhena vā jāti, sā aparipuṇṇāyatanavasena yuttā. Sañjāyanaṭṭhena sañjāti, sā paripuṇṇāyatanavasena yuttā. Okkamanaṭṭhena okkanti, sā aṇḍajajalābujavasena yuttā. Te hi aṇḍakosañca vatthikosañca okkamanti, okkamantāpi pavisantā viya paṭisandhiṃ gaṇhanti. Abhinibbattanaṭṭhena abhinibbatti. Sā saṃsedajaopapātikavasena yuttā. Te hi pākaṭā eva hutvā nibbattanti. Ayaṃ tāva sammutikathā.

「生」一词含有多义。如论语、长部释经中记载：“有比库云‘唯有一生，且有两种生’。”在相应、增支部等处亦有“名曰善法出身之比库”等联结。又如“以生者名为生”“以成所成为生”等释义不一及典故俱在。故此观察，生之涵义不一或称生现起。于此处为世俗秩序言之，「生」乃自然现象，依不同因缘成显。种种生族，依其缘起而具自然特性、三世相续、果报现起等义。故称“生”为此种合用名词。此乃世俗习语，是约定俗成之称。又有“生起”“成就”“消退”等说法，形象类比为蛋壳破裂、生命之起伏如同进入狭小处所，形容生的动静变化。这即生命周期之常态视喻。此类比说明生之观念与生命循环的多层含义。此为世间共识俗说之论述。

Idāni paramatthakathā hoti. Khandhā eva hi paramatthato pātubhavanti, na sattā. Tattha ca khandhānanti ekavokārabhave ekassa, catuvokārabhave catunnaṃ, pañcavokārabhave pañcannaṃ gahaṇaṃ veditabbaṃ. Pātubhāvoti uppatti. Āyatanānanti ettha tatra tatra uppajjamānāyatanavasena saṅgaho veditabbo. Paṭilābhoti santatiyaṃ pātubhāvoyeva; pātubhavantāneva hi tāni paṭiladdhāni nāma honti. Ayaṃ vuccati jātīti ayaṃ jāti nāma kathiyati. Sā panesā tattha tattha bhave paṭhamābhinibbattilakkhaṇā, nīyyātanarasā, atītabhavato idha ummujjanapaccupaṭṭhānā, phalavasena dukkhavicittatāpaccupaṭṭhānā vā.

今次倾向于深入说明本义。蕴实为诸法之真实现象，而非众生。谓蕴由一个至多个部分组成，一至四或五部分综合视之为整体。现起即生。界处则指各处所现因由，依现起之处有所聚合。应知界处为蕴的集结。持有之谓获得；所持为获得者。此被称为生，即所谓生起。蕴如是于各处现起，为现起之标记，具有产生现象之现象性，显示过去生之积累，或以果报显现痛苦之状况。

Idāni ‘jātiyā dukkhaṭṭho veditabbo’ti ayañhi jāti sayaṃ na dukkhā, dukkhuppattiyā pana vatthubhāvena dukkhāti vuttā. Kataradukkhassa panāyaṃ vatthūti? Yaṃ taṃ bālapaṇḍitasuttādīsu (ma. ni. 3.246 ādayo) bhagavatāpi upamāvasena pakāsitaṃ āpāyikaṃdukkhaṃ, yañca sugatiyaṃ manussaloke gabbhokkantimūlakādibhedaṃ dukkhaṃ uppajjati, tassa sabbassāpi esā vatthu. Tatridaṃ gabbhokkantimūlakādibhedaṃ dukkhaṃ – ayañhi satto mātukucchimhi nibbattamāno na uppalapadumapuṇḍarīkādīsu nibbattati. Atha kho heṭṭhā āmāsayassa upari pakkāsayassa udarapaṭalapiṭṭhikaṇḍakānaṃ vemajjhe paramasambādhe tibbandhakāre nānākuṇapagandhaparibhāvite asuciparamaduggandhapavanavicarite adhimattajegucche kucchippadese pūtimacchapūtikummāsacandanikādīsu kimi viya nibbattati. So tattha nibbatto dasa māse mātukucchisambhavena usmanā puṭapākaṃ viya paccamāno piṭṭhapiṇḍi viya sediyamāno samiñjanapasāraṇādirahito adhimattaṃ dukkhaṃ paccanubhotīti. Idaṃ tāva ‘gabbhokkantimūlakaṃ’ dukkhaṃ.

今言“生中应知苦”者，是说生本身非苦，但因生起之基础故苦。所谓“何苦之本？”即指世间些许愚人俗话、比库说法中佛陀以比喻揭示的罪恶痛苦，即轮回人世由胎孕、分娩等身根离别而生的苦。举例：胎儿于母胎中不如水莲花般清净，当其进入母体、腹腔、腹膜等处，受种种恶臭浸染和恶风吹袭，如同腐败之肉。胎儿处于母胎中罹苦，如同烂熟之果上腐败之气传播。胎儿由此感受极大痛苦，即此“由胎生而起之苦”。

Yaṃ pana so mātu sahasā upakkhalanagamananisīdanauṭṭhānaparivattanādīsu surādhuttahatthagato eḷako viya ahiguṇṭhikahatthagato sappapotako viya ca ākaḍḍhanaparikaḍḍhanaodhunananiddhunanādinā upakkamena adhimattaṃ dukkhamanubhavati, yañca mātu sītudakapānakāle sītanarakūpapanno viya, uṇhayāgubhattādiajjhoharaṇakāle aṅgāravuṭṭhisamparikiṇṇo viya, loṇambilādiajjhoharaṇakāle khārāpaṭicchakādikammakāraṇappatto viya tibbaṃ dukkhamanubhoti – idaṃ ‘gabbhapariharaṇamūlakaṃ’ dukkhaṃ.

若母亲突然间出现反复起落、坐卧、起立、转动等种种行为，如同喝醉持棒的人挥舞手臂，又像手持小锤的人敲打，如同被缠绕、解开、翻搅、跌倒之类的痛苦，感受极为剧烈。这种痛苦正如冷水沐浴时的冷厥一般；又如猛火烧灸时被火星点燃一般；又如盐巴等火灼行为在皮肤上留下刺激一样，感受到强烈痛苦，此即所谓「胎儿排除所生之苦」。

Yaṃ panassa mūḷhagabbhāya mātuyā mittāmaccasuhajjādīhipi adassanārahe dukkhuppattiṭṭhāne chedanaphālanādīhi dukkhaṃ uppajjati – idaṃ ‘gabbhavipattimūlakaṃ’ dukkhaṃ. Yaṃ vijāyamānāya mātuyā kammajehi vātehi parivattetvā narakapapātaṃ viya atibhayānakaṃ yonimaggaṃ paṭipātiyamānassa paramasambādhena yonimukhena tāḷacchiggaḷena viya nikkaḍḍhiyamānassa mahānāgassa narakasattassa viya ca saṅghāṭapabbatehi vicuṇṇiyamānassa dukkhaṃ uppajjati – idaṃ ‘vijāyanamūlakaṃ’ dukkhaṃ. Yaṃ pana jātassa taruṇavaṇasadisassa sukumārasarīrassa hatthaggahaṇanhāpanadhovanacoḷaparimajjanādikāle sūcimukhakhuradhāravijjhanaphālanasadisaṃ dukkhaṃ uppajjati – idaṃ mātukucchito ‘bahi nikkhamanamūlakaṃ’ dukkhaṃ. Yaṃ tato paraṃ pavattiyaṃ attanāva attānaṃ vadhantassa, acelakavatādivasena ātāpanaparitāpanānuyogamanuyuttassa, kodhavasena abhuñjantassa, ubbandhantassa ca dukkhaṃ hoti – idaṃ ‘attūpakkamamūlakaṃ’ dukkhaṃ.

又当母亲因见诸亲属及奴婢仆人等相离别时，于断绝彼此之地，因截断和离别之果报，生出痛苦，此即「胎儿变故所生之苦」。又当胎儿成长时，母亲体内因风等气息逆乱，如同临入地狱之恐怖境地，在痛苦极重的生门路径上受折磨，宛如陷入尖刺和利齿之中，若乃大蟒似之毒蛇被刀山所分割，遭受剧烈痛苦，此即「成长所生之苦」。又当胎儿生命处于幼嫩身体时期，如嫩枝嫩叶般柔软，受抓握、摇动、擦洗、冲洗等行为时，生出穿刺锐痛之苦感，此为母亲所起之「外出之苦」。又当成长之后自己杀害自身，因怒恚等意行而饮恨自己，或受闭禁、不自由，处于痛苦之中，此即「自我伤害所生之苦」。

Yaṃ pana parato vadhabandhanādīni anubhavantassa dukkhaṃ uppajjati – idaṃ ‘parūpakkamamūlakaṃ’ dukkhanti. Iti imassa sabbassāpi dukkhassa ayaṃ jāti vatthumeva hotīti. Tenetaṃ vuccati –

又当他人杀害、束缚等遭受时，生出痛苦，此为「他人伤害所生之苦」。如是，这一切痛苦皆为生命生起之根本。因此如是言称：

Jāyetha no ce narakesu satto,

「一切众生都必须生起，

Tatthaggidāhādikamappasayhaṃ;

在地狱中受炽热等极苦，

Labhetha dukkhaṃ nu kuhiṃ patiṭṭhaṃ,

若称谓苦，则其根基所在。」

Iccāha dukkhāti munīdha jāti.

‘此即为苦’者，圣人谓生为苦。

Dukkhaṃ tiracchesu kasāpatoda-

三恶道中诸苦，犹如刺矛与钝钝之物，

Daṇḍābhighātādibhavaṃ anekaṃ;

以及刑杖击杀等，生起多种苦。

Yaṃ taṃ kathaṃ tattha bhaveyya jātiṃ,

无论何者，如何于彼处有生，

Vinā tahiṃ jāti tatopi dukkhā.

若无彼处的生，即便尚未生，亦有苦。

Petesu dukkhaṃ pana khuppipāsā-

于饿鬼中之苦，尤以饥渴难耐为甚。

Vātātapādippabhavaṃ vicittaṃ;

风热所生之病，乃由不调和所致；

Yasmā ajātassa na tattha atthi,

因为未生之时，此病本不存在；

Tasmāpi dukkhaṃ muni jātimāha.

因此，圣者言苦者有生。

Tibbandhakāre ca asayhasīte,

在阻塞作业时，及夜冷无眠之际，

Lokantare yaṃ asuresu dukkhaṃ;

彼世上诸非天道者所受之苦；

Na taṃ bhave tattha na cassa jāti,

非生于此世，亦非于彼处有斯生。

Yato ayaṃ jāti tatopi dukkhā.

因缘此生，此生亦苦。

Yañcāpi gūthanarake viya mātugabbhe,

就如同潜藏于胎内的地狱，

Satto vasaṃ ciramato bahi nikkhamanañca;

众生长期住于其中而后出世；

Pappoti dukkhamatighoramidampi natthi,

到来的是极其痛苦的，这个苦难无有他及，

Jātiṃ vinā itipi jātirayañhi dukkhā.

没有生则无此生，然而生本身仍是苦。

Kiṃ bhāsitena bahunā nanu yaṃ kuhiñci,

以何言说，非多言乎，凡有所说者？

Atthīdha kiñcidapi dukkhamidaṃ kadāci;

这里指某种痛苦曾经存在过；

Nevatthi jātivirahe yadato mahesī,

当时并不存在生死离别之苦，贵妇从未经历过这痛苦，

Dukkhāti sabbapaṭhamaṃ imamāha jātinti.

故此世尊说此苦为生苦中之最初。

Jarāniddeso老之指示

§192

192.Jarāniddese jarāti sabhāvapaccattaṃ. Jīraṇatāti ākāraniddeso. Khaṇḍiccantiādayo tayo kālātikkame kiccaniddesā. Pacchimā dve pakatiniddesā. Ayañhi jarāti iminā padena sabhāvato dīpitā, tenassā idaṃ sabhāvapaccattaṃ. Jīraṇatāti iminā ākārato , tenassāyaṃ ākāraniddeso. Khaṇḍiccanti iminā kālātikkame dantanakhānaṃ khaṇḍitabhāvakaraṇakiccato. Pāliccanti iminā kesalomānaṃ palitabhāvakaraṇakiccato. Valittacatāti iminā maṃsaṃ milāpetvā tace valittabhāvakaraṇakiccato dīpitā. Tenassā ime khaṇḍiccanti ādayo tayo kālātikkame kiccaniddesā. Tehi imesaṃ vikārānaṃ dassanavasena pākaṭībhūtāti pākaṭajarā dassitā. Yatheva hi udakassa vā vātassa vā aggino vā tiṇarukkhādīnaṃ saṃsaggapalibhaggatāya vā jhāmatāya vā gatamaggo pākaṭo hoti, na ca so gatamaggo tāneva udakādīni, evameva jarāya dantādīsu khaṇḍiccādivasena gatamaggo pākaṭo, cakkhuṃ ummīletvāpi gayhati. Na ca khaṇḍiccādīneva jarā; na hi jarā cakkhuviññeyyā hoti.

192. 关于老的描述中，老者为自然的本性转变。所谓衰老是形状的改变。所谓断裂等，此处示指三种超越时间的功能。其后两者指二种破败的现象。『老』字正由此字体现自然本性，因此此为自然本性的转变。所谓衰老乃由形状而生，因此这是形状的变化。所谓断裂是指由于牙齿、指甲等的破裂损坏所致。所谓蛛网状是指头发胡须枯萎脱落之因。所谓发脆是指肉体腐烂退化。由此三种断裂状况皆为超越时间的功能。这三种变化状表现得明显，故称为显著老态。正如水、风、火或草木因接触腐烂物质或因刮蹭损坏而变质一样，老化通过牙齿等的断裂表现明显，即便闭眼也能觉察。老的本质不只是断裂等现象；老并非通过眼识等感官而显现。

Āyunosaṃhāni indriyānaṃ paripākoti imehi pana padehi kālātikkameyeva abhibyattāya āyukkhayacakkhādiindriyaparipākasaṅkhātāya pakatiyā dīpitā. Tenassime pacchimā dve pakatiniddesāti veditabbā. Tattha yasmā jaraṃ pattassa āyu hāyati tasmā jarā ‘‘āyuno saṃhānī’’ti phalūpacārena vuttā. Yasmā daharakāle suppasannāni sukhumampi attano visayaṃ sukheneva gaṇhanasamatthāni cakkhādīni indriyāni jaraṃ pattassa paripakkāni āluḷitāni avisadāni oḷārikampi attano visayaṃ gahetuṃ asamatthāni honti, tasmā ‘‘indriyānaṃ paripāko’’ti phalūpacāreneva vuttā.

所谓寿命的消耗与五根的成熟是指这些现象也因时间超越而逐渐显现为寿命耗损及感官成熟。这里的后两种破坏的意义应明了。因老时寿命减少，称为『寿命的消耗』这一成果。因少年时期清明、细微的感官难以充分感知领域，老时则感官成熟但反而模糊暗淡，不能自在观察，故称为『感官的成熟』之果。此两者皆为老之果报表达。

Sā panesā evaṃ niddiṭṭhā sabbāpi jarā pākaṭā paṭicchannāti duvidhā hoti. Tattha dantādīsu khaṇḍādibhāvadassanato rūpadhammesu jarā ‘pākaṭajarā’ nāma. Arūpadhammesu pana jarā tādisassa vikārassa adassanato ‘paṭicchannajarā’ nāma. Tattha yvāyaṃ khaṇḍādibhāvo dissati, so tādisānaṃ dantādīnaṃ suviññeyyattā vaṇṇoyeva. Taṃ cakkhunā disvā manodvārena cintetvā ‘‘ime dantā jarāya pahaṭā’’ti jaraṃ jānāti, udakaṭṭhāne baddhāni gosiṅgādīni oloketvā heṭṭhā udakassa atthibhāvaṃ jānanaṃ viya. Puna avīci savīcīti evampi ayaṃ jarā duvidhā hoti. Tattha maṇikanakarajatapavāḷacandasūriyādīnaṃ mandadasakādīsu pāṇīnaṃ viya ca pupphaphalapallavādīsu apāṇīnaṃ viya ca antarantarā vaṇṇavisesādīnaṃ dubbiññeyyattā jarā ‘avīcijarā’ nāma, nirantarajarāti attho. Tato aññesu pana yathāvuttesu antarantarā vaṇṇavisesādīnaṃ suviññeyyattā jarā ‘savīcijarā’ nāma.

由此可知，老以两种方式明显或隐蔽地展现。诸如牙齿等部位的断裂破坏显露于形色法中，称为『明显老』。非色法中之老因其变化不易察觉，称为『隐蔽老』。当牙齿等断裂状况显现出来时，色法明显，正如眼睛所见，一心思索即觉知牙齿因老而变坏，如观察绑在水槽里的谷物等，内里水量减少一样。这称为无疑的明确老感。此外，有如宝石、金属、色彩斑斓的月亮太阳等在短暂时间内变化者，以及如花果芽叶等植物变化，表现为色彩差异难以辨析，称之为『暗淡老』，意味着连续不断的老。而在其他如常见的细微色彩差异明显的老，称为『明显老』。

Tattha savīcijarā upādinnānupādinnakavasena evaṃ dīpetabbā – daharakumārakānañhi paṭhamameva khīradantā nāma uṭṭhahanti, na te thirā. Tesu pana patitesu puna dantā uṭṭhahanti. Te paṭhamameva setā honti, jarāvātena pana pahaṭakāle kāḷakā honti. Kesā pana paṭhamameva tambāpi honti kāḷakāpi setāpi. Chavi pana salohitikā hoti. Vaḍḍhantānaṃ vaḍḍhantānaṃ odātānaṃ odātabhāvo, kāḷakānaṃ kāḷakabhāvo paññāyati, jarāvātena pana pahaṭakāle vaḷiṃ gaṇhāti. Sabbampi sassaṃ vapitakāle setaṃ hoti, pacchā nīlaṃ, jarāvātena pana pahaṭakāle paṇḍukaṃ hoti. Ambaṅkurenāpi dīpetuṃ vaṭṭati eva. Ayaṃ vuccati jarāti ayaṃ jarā nāma kathiyati. Sā panesā khandhaparipākalakkhaṇā, maraṇūpanayanarasā, yobbanavināsapaccupaṭṭhānā.

于此，须将老朽身体区分为属于有支配与无支配而分为两类，作如是之详说。初童子乳牙刚长成者，称为“乳牙初出”，彼辈龈尚未稳固。于那些掉落之牙中，又重新长出新牙。此新牙初时色白，至衰老时则变为黝黑；而发色初时为铜色亦或黑色。齿色则呈现红铜色。对于成长者而言，成长过程中牙齿性质由白转黑渐渐体现，至老时则牙齿陨落。所有牙齿于生长过程中皆呈白色，随后逐渐变蓝，但衰老时又呈现蛙绿色。即使是嘴唇，也会变化而逐渐变色。此即为所谓“老化”，亦即“老”，是说此法门中五蕴成熟特征，引向死亡之相，老去青春消逝之现象。

‘Jarāya dukkhaṭṭho veditabbo’ti ettha pana ayampi sayaṃ na dukkhā, dukkhassa pana vatthubhāvena dukkhāti vuttā. Katarassa dukkhassa? Kāyadukkhassa ceva domanassadukkhassa ca. Jiṇṇassa hi attabhāvo jarasakaṭaṃ viya dubbalo hoti, ṭhātuṃ vā gantuṃ vā nisīdituṃ vā vāyamantassa balavaṃ kāyadukkhaṃ uppajjati; puttadāre yathāpure asallakkhente domanassaṃ uppajjati. Iti imesaṃ dvinnampi dukkhānaṃ vatthubhāvena dukkhāti veditabbā. Apica –

又曰“应知老为苦之根”，此处“老”本身非苦，然因苦之因缘关系故称苦。何苦耶？即为身体之苦与心之忧苦。老者其自性如被老藤所缠弱，软弱无力，行立坐卧均乏力量，生起身心苦恼。忧愁如怨亲离散一般产生。是故，二者苦因相因缘忧苦应当洞知。且有—

Aṅgānaṃ sithilabhāvā, indriyānaṃ vikārato;

四肢松弛无力，六根感官改变，

Yobbanassa vināsena, balassa upaghātato.

由青春消逝，气力减退所生，

Vippavāsā satādīnaṃ, puttadārehi attano;

对百岁之身，犹如怙主儿女；

Apasādanīyato ceva, bhīyyo bālattapattiyā.

亦为不讨喜，恐惧至幼稚无知者。

Pappoti dukkhaṃ yaṃ macco, kāyikaṃ mānasaṃ tathā;

众生所受的苦难，无论是身体的还是心灵的，皆如是。

Sabbametaṃ jarāhetu, yasmā tasmā jarā dukhāti.

这一切皆为老死之因，正因如此，老者因而受苦。

Maraṇaniddeso死之指示

§193

193.Maraṇaniddese cavanakavasena cuti; ekacatupañcakkhandhāya cutiyā sāmaññavacanametaṃ. Cavanatāti bhāvavacanena lakkhaṇanidassanaṃ. Bhedoti cutikhandhānaṃ bhaṅguppattiparidīpanaṃ . Antaradhānanti ghaṭassa viya bhinnassa bhinnānaṃ cutikhandhānaṃ yena kenaci pariyāyena ṭhānābhāvaparidīpanaṃ. Maccu maraṇanti maccusaṅkhātaṃ maraṇaṃ. Kālo nāma antako, tassa kiriyā kālakiriyā. Ettāvatā sammutiyā maraṇaṃ dīpitaṃ hoti.

193.关于死亡的比喻，用断裂器具消亡来说明；以四五蕴为断灭，乃习用之说。断灭，乃表示存在之标志被消除的现象。分裂，则指断蕴时蕴的破坏生起。消失，犹如破碎器皿般，其中蕴断灭便不复存在。生死即是众生所归宿的死亡。时间谓之终结者，死亡之表现方式即时间的作用。依此约定，死亡一词得以明示。

Idāni paramatthena dīpetuṃ khandhānaṃ bhedotiādimāha. Paramatthena hi khandhāyeva bhijjanti, na satto nāma koci marati. Khandhesu pana bhijjamānesu satto marati bhinnesu matoti vohāro hoti. Ettha ca catupañcavokāravasena khandhānaṃ bhedo, ekavokāravasena kaḷevarassa nikkhepo; catuvokāravasena vā khandhānaṃ bhedo, sesadvayavasena kaḷevarassa nikkhepo veditabbo. Kasmā? Bhavadvayepi rūpakāyasaṅkhātassa kaḷevarassa sambhavato. Yasmā vā cātumahārājikādīsu khandhā bhijjanteva, na kiñci nikkhipati, tasmā tesaṃ vasena khandhānaṃ bhedo. Manussādīsu kaḷevarassa nikkhepo. Ettha ca kaḷevarassa nikkhepakaraṇato maraṇaṃ ‘‘kaḷevarassa nikkhepo’’ti vuttaṃ.

现今为从究竟义阐明诸蕴的断灭，故言“断灭”等。究竟义上，仅蕴受损，不谓有名为“我”的存在死亡。惟有受损蕴中“我”之假说灭去，谓之死亡。此中以四种方式断灭诸蕴：单一方式为舍弃形体；四方式为蕴断灭，余下两蕴皆舍。而何以为死？因因果之中，包含色身及非色身两个界域。自四天王界诸蕴消损时，无所遗弃，故谓诸蕴断灭。于人道，乃色身舍弃也。由于舍弃色身之缘故，称为死亡“色身舍弃”。

Jīvitindriyassa upacchedoti iminā indriyabaddhasseva maraṇaṃ nāma hoti, anindriyabaddhassa maraṇaṃ nāma natthīti dasseti. ‘Sassaṃ mataṃ, rukkho mato’ti idaṃ pana vohāramattameva. Atthato pana evarūpāni vacanāni sassādīnaṃ khayavayabhāvameva dīpenti. Idaṃ vuccati maraṇanti idaṃ sabbampi maraṇaṃ nāma kathiyati.

断生命根之谓断，即觉受根断灭之时，即死。非根断时，无死。谓如树木形式也，惟此语仅作比喻。实则诸言仅示生命根或类生命根的消失变败。此谓死亡，并含全部死亡之义。

Apicettha khaṇikamaraṇaṃ, sammutimaraṇaṃ, samucchedamaraṇanti ayampi bhedo veditabbo. Tattha ‘khaṇikamaraṇaṃ’ nāma pavatte rūpārūpadhammānaṃ bhedo. ‘Tisso mato, phusso mato’ti idaṃ ‘sammutimaraṇaṃ’ nāma. Khīṇāsavassa appaṭisandhikā kālakiriyā ‘samucchedamaraṇaṃ’ nāma. Imasmiṃ panatthe sammutimaraṇaṃ adhippetaṃ. Jātikkhayamaraṇaṃ, upakkamamaraṇaṃ, sarasamaraṇaṃ, āyukkhayamaraṇaṃ, puññakkhayamaraṇantipi tasseva nāmaṃ. Tayidaṃ cutilakkhaṇaṃ, viyogarasaṃ, vippavāsapaccupaṭṭhānaṃ.

又当知瞬间死亡、约定性死亡及断灭之死亡各有分别。所谓瞬间死亡，是指种种色心法变化之分裂。所谓约定性死亡，即是有三见或触染见的死亡。所谓断灭之死亡，为无漏果的最终时间行为。于此法中，约定性死亡被用为总领名号。出生灭尽之死，进入消逝之死，清净告别之死及寿命尽尽之死，以及福报尽尽之死，皆含于此名。此为断灭之标志，间离之别，分别调伏条件。

‘Maraṇassa dukkhaṭṭho veditabbo’ti ettha pana idampi sayaṃ na dukkhaṃ, dukkhassa pana vatthubhāvena dukkhanti vuttaṃ. Maraṇantikāpi hi sārīrikā vedanā, paṭivāte gahitā ādittatiṇukkā viya, sarīraṃ nidahanti. Narakanimittādīnaṃ upaṭṭhānakāle balavadomanassaṃ uppajjati. Iti imesaṃ dvinnampi dukkhānaṃ vatthubhāvena dukkhanti veditabbaṃ. Api ca –

『应当认识死亡之苦』，此处却说即便此身自身尚非痛苦，但从痛苦的实质来说，的确称之为痛苦。即令在死亡之前，身体感受的痛苦也如同烈火焚烧般剧烈，令身体破坏消散。在临终前，因地狱等缘故常生强烈忧愁烦恼。由此，这两种痛苦皆当认识为其本质上的痛苦。又说——

Pāpassa pāpakammādi, nimittamanupassato;

『恶业因缘之痛，因观察恶业因缘而生；』

Bhaddassāpasahantassa, viyogaṃ piyavatthukaṃ.

『善行忍受之患，因分别久别且所爱之人而生。』

Mīyamānassa yaṃ dukkhaṃ, mānasaṃ avisesato;

『现有之痛苦，尤以心识为甚；』

Sabbesañcāpi yaṃ sandhi-bandhanacchedanādikaṃ.

『一切从诸结合断裂等而生之痛苦。』

Vitujjamānamammānaṃ, hoti dukkhaṃ sarīrajaṃ;

『自我受破害时，即身生苦，』

Asayhamappaṭikāraṃ, dukkhassetassidaṃ yato;

此乃苦患生起因，谓无我所障碍故。

Maraṇaṃ vatthu tenetaṃ, dukkhamicceva bhāsitanti.

以死亡为根本，故谓此苦存在。

Apica imāni jātijarāmaraṇāni nāma imesaṃ sattānaṃ vadhakapaccāmittā viya otāraṃ gavesantāni vicaranti. Yathā hi purisassa tīsu paccāmittesu otārāpekkhesu vicarantesu eko vadeyya – ‘‘ahaṃ asukaaraññassa nāma vaṇṇaṃ kathetvā etaṃ ādāya tattha gamissāmi, ettha mayhaṃ dukkaraṃ natthī’’ti. Dutiyo vadeyya ‘‘ahaṃ tava etaṃ gahetvā gatakāle pothetvā dubbalaṃ karissāmi, ettha mayhaṃ dukkaraṃ natthī’’ti. Tatiyo vadeyya – ‘‘tayā etasmiṃ pothetvā dubbale kate tiṇhena asinā sīsacchedanaṃ nāma mayhaṃ bhāro hotū’’ti. Te evaṃ vatvā tathā kareyyuṃ.

况且此等生、老、死等，名为众生之杀害因缘，犹如探寻猎物之追逐者行走。譬如人对三种追逐因缘中之一者言：‘我言以修习清净林中之颜色，怀此携去，此地无我苦也。’第二人言：‘我执此者，于归时放置，轻松无难，此处亦无苦。’第三人言：‘以此置于之时，用三叉杖作头颈割断，此负担乃我。’此等言语，亦当如此行持。

Tattha paṭhamapaccāmittassa araññassa vaṇṇaṃ kathetvā taṃ ādāya tattha gatakālo viya suhajjañātimaṇḍalato nikkaḍḍhitvā yattha katthaci nibbattāpanaṃ nāma jātiyā kiccaṃ. Dutiyassa pothetvā dubbalakaraṇaṃ viya nibbattakkhandhesu nipatitvā parādhīnamañcaparāyaṇabhāvakaraṇaṃ jarāya kiccaṃ. Tatiyassa tiṇhena asinā sīsacchedanaṃ viya jīvitakkhayapāpanaṃ maraṇassa kiccanti veditabbaṃ.

其一人言修习林中之颜色，携去之时如同有情知己之交往，或在某处兴起名为生之事端斯作生事务。第二人放置所携，犹如施行虚弱之行，坐于诸生灭除处，执迷于恶堕受命，是为老之作。第三人以三叉杖作头颈断裂，如同生命尽坏、恶业死亡之行，宜知此义。

Apicettha jātidukkhaṃ sādīnavamahākantārappaveso viya daṭṭhabbaṃ. Jarādukkhaṃ tattha annapānarahitassa dubbalyaṃ viya daṭṭhabbaṃ. Maraṇadukkhaṃ dubbalassa iriyāpathapavattane vihataparakkamassa vāḷādīhi anayabyasanāpādanaṃ viya daṭṭhabbanti.

又此处生苦，犹如入大狱重门，必观之。老苦，见如无食饮之劣势，亦当察之。死苦，则见弱者随行步履退转，遭断绝如毒刺毒蛇等之异患，亦当察知。

Sokaniddeso忧之解说

§194

194.Sokaniddese byasatīti byasanaṃ; hitasukhaṃ khipati viddhaṃsetīti attho. Ñātīnaṃ byasanaṃ ñātibyasanaṃ; corarogabhayādīhi ñātikkhayo ñātivināsoti attho. Tena ñātibyasanena phuṭṭhassāti ajjhotthaṭassa abhibhūtassa samannāgatassāti attho. Sesesupi eseva nayo. Ayaṃ pana viseso – bhogānaṃ byasanaṃ bhogabyasanaṃ; rājacorādivasena bhogakkhayo bhogavināsoti attho. Rogoyeva byasanaṃ rogabyasanaṃ; rogo hi ārogyaṃ byasati vināsetīti byasanaṃ. Sīlassa byasanaṃ sīlabyasanaṃ; dussīlyassetaṃ nāmaṃ. Sammādiṭṭhiṃ vināsayamānā uppannā diṭṭhiyeva byasanaṃ diṭṭhibyasanaṃ. Ettha ca purimāni dve anipphannāni, pacchimāni tīṇi nipphannāni tilakkhaṇabbhāhatāni. Purimāni ca tīṇi neva kusalāni na akusalāni. Sīladiṭṭhibyasanadvayaṃ akusalaṃ.

194. 『忧苦』之义谓苦恼也，破坏利乐。亲属之忧苦谓亲属苦难；因盗贼、疾病、恐怖等，谓族亲灭绝、族亲破坏。以亲属忧苦所及，即谓此忧苦降临、战胜身心。余亦同理。此中特殊指财物之忧苦财物忧苦；如有盗王等，财物尽灭，谓财物毁坏。疾病即疾病忧苦；疾病损坏健康，毁灭者谓忧苦。戒律忧苦即戒律败坏；恶行不善名之。正见被破坏，生起不正见之忧苦，谓见忧苦。这里，前者两件未消失，后者三件已消失，是有三相所破坏。前者三无善无不善。戒见忧苦之两种，为不善法。

Aññataraññatarenāti gahitesu vā yena kenaci aggahitesu vā mittāmaccabyasanādīsu yena kenaci. Samannāgatassāti samanubandhassa aparimuccamānassa. Aññataraññatarena dukkhadhammenāti yena kenaci sokadukkhassa uppattihetunā. Sokoti socanakavasena soko; idaṃ tehi kāraṇehi upajjanakasokassa sabhāvapaccattaṃ. Socanāti socanākaro. Socitattanti socitabhāvo. Antosokoti abbhantare soko. Dutiyapadaṃ upasaggavasena vaḍḍhitaṃ. So hi abbhantare sukkhāpento viya parisukkhāpento viya uppajjatīti ‘‘antosoko antoparisoko’’ti vuccati.

『另一个』者，谓在家庭或其他任何亲密之所，因朋友、同伴、亲属等所引发的，也谓『集聚』者，指未得解脱、无尽蔓延的缠绕相续。『另一个』中所说的『忧苦法』，是指任何令产生忧伤痛苦的缘起。所谓忧伤，即忧伤本质；此忧伤缘起缘于上述因缘，性质分别显现。『忧伤』者，谓忧伤之作用。『忧伤状态』者，谓忧伤之情状。所谓内忧，是忧在内在。此第二句加上前缀而加重。因忧伤如同内心中悲痛流泻，或如同心中不安舒适般生起，故称『内忧，内忧虑』。

Cetaso parijjhāyanāti cittassa jhāyanākāro. Soko hi uppajjamāno aggi viya cittaṃ jhāpeti paridahati, ‘‘cittaṃ me jhāmaṃ, na me kiñci paṭibhātī’’ti vadāpeti. Dukkhito mano dummano, tassa bhāvo domanassaṃ. Anupaviṭṭhaṭṭhena sokova sallanti sokasallaṃ. Ayaṃ vuccati sokoti ayaṃ soko nāma kathiyati. So panāyaṃ kiñcāpi atthato domanassavedanāva hoti, evaṃ santepi antonijjhānalakkhaṇo, cetaso parinijjhāyanaraso, anusocanapaccupaṭṭhāno.

『心念燃烧』者，是指心所的燃烧形态。因忧伤产生，如火焰般燃烧心识，焚烧烧灼，使心念谓『我的心燃烧，无任何清净现前』。意指忧苦、内心烦恼，是心神之痛恼状态。忧伤未展现之前，如同忧伤之箭，也称忧伤之箭。此谓忧伤名实义。此忧伤虽无形而实有痛苦感，因而即便存在，亦显现为心中抑郁不乐、情绪低落，伴随生起对自身心念的憎恶和随之而来的哀思照顾。

‘Sokassa dukkhaṭṭho veditabbo’ti ettha pana ayaṃ sabhāvadukkhattā ceva dukkhassa ca vatthubhāvena dukkhoti vutto. Kataradukkhassāti? Kāyikadukkhassa ceva javanakkhaṇe ca domanassadukkhassa. Sokavegena hi hadaye mahāgaṇḍo uṭṭhahitvā paripaccitvā bhijjati, mukhato vā kāḷalohitaṃ nikkhamati, balavaṃ kāyadukkhaṃ uppajjati. ‘‘Ettakā me ñātayo khayaṃ gatā, ettakā me bhogā’’ti cintentassa ca balavaṃ domanassaṃ uppajjati. Iti imesaṃ dvinnaṃ dukkhānaṃ vatthubhāvenapesa dukkhoti veditabbo. Apica –

『应当了知忧伤的苦』——此处所说的苦，是整体的苦，包括忧苦作为苦的实质。何以为苦？即身苦与随生命呼吸而起的心苦。忧伤之力，令心脏痛如剧烈痛苦，头发竖起，身热肿胀，口中发出黑色血水，产生强烈身体苦痛。思念亲友已亡，财产已尽，令此诸苦加剧。由此，须了知此等两种苦作为苦之本质。且——

Sattānaṃ hadayaṃ soko, sallaṃ viya vitujjati;

众生之心如忧伤，似被箭射穿；

Aggitattova nārāco, bhusañca ḍahate puna.

恰似火焰燃烧芦苇，复焚烧草芥。

Samāvahati ca byādhi-jarāmaraṇabhedanaṃ;

随之而来的是疾病、衰老与死亡的折磨；

Dukkhampi vividhaṃ yasmā, tasmā dukkhoti vuccatīti.

苦受是多种多样的，因此才称为苦。

Paridevaniddeso悲之解说

§195

195.Paridevaniddese ‘mayhaṃ dhītā, mayhaṃ putto’ti evaṃ ādissa ādissa devanti rodanti etenāti ādevo. Taṃ taṃ vaṇṇaṃ parikittetvā parikittetvā devanti etenāti paridevo. Tato parāni dve dve padāni purimadvayasseva ākārabhāvaniddesavasena vuttāni. Vācāti vacanaṃ. Palāpoti tucchaṃ niratthakavacanaṃ. Upaḍḍhabhaṇitaaññabhaṇitādivasena virūpo palāpo vippalāpo. Lālappoti punappunaṃ lapanaṃ. Lālappanākāro lālappanā. Lālappitassa bhāvo lālappitattaṃ. Ayaṃ vuccati paridevoti ayaṃ paridevo nāma kathiyati. So lālappanalakkhaṇo, guṇadosaparikittanaraso, sambhamapaccupaṭṭhāno.

195. 关于悲叹的解说：“『是我的女儿，是我的儿子』，诸天便这样开始这样哭泣，这就叫做悲叹。对这些各色各样的表述不断称述，称述后，诸天便是悲叹。随后又以两个脚步，如同前面两步所表现的样子，指示形相的变化。言语称为话语。无益之话语称为闲谈。无伦次的句说、前言后语混杂、无章法的胡言乱语称为杂语。连绵不断的絮语称作喋喋不休。喋喋不休的样态称为喋喋不休性。这个称为悲叹，名为悲叹。他是绵绵絮语的特征、称善恶过失的描述、缠绕依附的表现。

‘Paridevassa dukkhaṭṭho veditabbo’ti ettha pana ayampi sayaṃ na dukkho, kāyadukkhadomanassadukkhānaṃ pana vatthubhāvena dukkhoti vutto. Paridevanto hi attano khandhaṃ muṭṭhīhi potheti, ubhohi hatthehi uraṃ paharati piṃsati, sīsena bhittiyā saddhiṃ yujjhati. Tenassa balavaṃ kāyadukkhaṃ uppajjati. ‘Ettakā me ñātayo khayaṃ vayaṃ abbhatthaṃ gatā’tiādīni cinteti. Tenassa balavaṃ domanassaṃ uppajjati. Iti imesaṃ dvinnampi dukkhānaṃ vatthubhāvena dukkhoti veditabbo. Apica –

关于“应当了知悲叹是苦”这里，虽说此身自身并非苦，但因身体苦与心念忧恼诸苦以实体方式称为苦。因为悲叹者牢牢抓住自身五蕴，双手抓心，击打胸腹，头部以靠墻紧贴相斗。由此生起强烈的身苦。思惟『我的亲属已灭亡、我们都死去失散』等语，因而生起强烈的忧苦。由此应知这两种苦以实体为依据而称苦。且——

Yaṃ sokasallavihato paridevamāno,

‘悲叹之人陷于忧伤哀伤，

Kaṇṭhoṭṭhatālutalasosajamappasayhaṃ;

喉咙上下起伏伴随着呜咽呻吟，

Bhiyyodhimattamadhigacchatiyeva dukkhaṃ,

苦业的强烈痛苦生起，且日益加深，’

Dukkhoti tena bhagavā paridevamāhāti.

是以世尊发起悲悯之心。

Dukkhadomanassaniddeso苦与忧恼之解说

§196-7

196-7.Dukkhadomanassaniddesā heṭṭhā dhammasaṅgahaṭṭhakathāyaṃ vaṇṇitattā pākaṭā eva. Lakkhaṇādīni pana tesaṃ tattha vuttāneva.

196-7.关于苦与忧的涵义，已在较下的法集注中明确阐述。至于其标志等，则依前述之说。

‘Dukkhassa dukkhaṭṭho veditabbo, domanassassa dukkhaṭṭho veditabbo’ti ettha pana ubhayampetaṃ sayañca dukkhattā kāyikacetasikadukkhānañca vatthubhāvena dukkhanti vuttaṃ. Hatthapādānañhi kaṇṇanāsikānañca chedanadukkhena dukkhitassa , anāthasālāyaṃ ucchiṭṭhakapālaṃ purato katvā nipannassa, vaṇamukhehi puḷuvakesu nikkhamantesu balavaṃ kāyadukkhaṃ uppajjati; nānāraṅgarattavatthamanuññālaṅkāraṃ nakkhattaṃ kīḷantaṃ mahājanaṃ disvā balavadomanassaṃ uppajjati. Evaṃ tāva dukkhassa dvinnampi dukkhānaṃ vatthubhāvo veditabbo. Apica –

『苦之苦应当觉知，忧之苦亦应觉知』，此处则二者皆是。苦者，身苦及心苦两种之苦，乃以事相为体。比如，手足及耳鼻等遭切割之苦，孤儿失怙之苦，遭弃于破屋之前，身陷坑谷的剧烈身苦。在林间蛙鸣处出没之时，见多人群嬉戏于星空，因所见种种景象而生强烈心苦。如是，苦之苦体应觉知于二苦中。又——

Pīḷeti kāyikamidaṃ, dukkhaṃ dukkhañca mānasaṃ bhiyyo;

『此身受苦逼迫，心苦尤甚更加；','由此种种缘起，故苦专称苦』。

Janayati yasmā tasmā, dukkhanti visesato vuttanti.

心苦环绕，头发目睫诸根痛楚，胸膈刺痛，缠绕纠结，撕裂坠落，一切之苦像为所摄，吞毒为食，系绳缚身，入火烧焚。一切反常境缘，随处现起触目逆境，令心忧惧烦乱而深思。由此忧苦二者之苦相，应了如观知。又——

Cetodukkhasamappitā pana kese pakiriya urāni patipisenti, āvaṭṭanti, vivaṭṭanti, chinnapapātaṃ papatanti, satthaṃ āharanti, visaṃ khādanti, rajjuyā ubbandhanti, aggiṃ pavisanti . Taṃ taṃ viparītaṃ vatthuṃ tathā tathā vippaṭisārino pariḍayhamānacittā cintenti. Evaṃ domanassassa ubhinnampi dukkhānaṃ vatthubhāvo veditabbo. Apica –

若诸秃发恶疾烦恼缠身，缠绕胸腹，缠绕纠结，断裂堕落，坠落地上，带来痛苦，食用毒物，用绳索束缚，进入火中。这些相反的境况，分别遭遇痛苦之人，心中反复思虑。由此可见，忧伤之中还可以体认两种苦之因缘性质。此外——

Pīḷeti yato cittaṃ, kāyassa ca pīḷanaṃ samāvahati;

心被压迫时，身亦随之受压迫；

Dukkhanti domanassampi, domanassaṃ tato ahūti.

忧愁痛苦，忧愁由此而生。

Upāyāsaniddeso绝望之解说

§198

198.Upāyāsaniddese āyāsanaṭṭhena āyāso; saṃsīdanavisīdanākārappavattassa cittakilamathassetaṃ nāmaṃ. Balavaṃ āyāso upāyāso. Āyāsitabhāvo āyāsitattaṃ. Upāyāsitabhāvo upāyāsitattaṃ. Ayaṃ vuccati upāyāsoti ayaṃ upāyāso nāma kathiyati. So panesa byāsattilakkhaṇo, nitthunanaraso, visādapaccupaṭṭhāno.

198.关于勤苦的解释：所谓勤苦，即劳累之处；心生疲惫、软弱不振、心志消沉，这就是称之为勤苦。强烈的勤苦称为上勤苦。具有勤苦性质的即为勤苦性，上勤苦性质的即为上勤苦。这即是所谓的勤苦，称为上勤苦。然而它还有烦躁的特征，易疲倦无味，伴随忧愁沮丧。

‘Upāyāsassa dukkhaṭṭho veditabbo’ti ettha pana ayampi sayaṃ na dukkho, ubhinnampi dukkhānaṃ vatthubhāvena dukkhoti vutto. Kupitena hi raññā issariyaṃ acchinditvā hataputtabhātikānaṃ āṇattavadhānaṃ bhayena aṭaviṃ pavisitvā nilīnānaṃ mahāvisādappattānaṃ dukkhaṭṭhānena dukkhaseyyāya dukkhanisajjāya balavaṃ kāyadukkhaṃ uppajjati. ‘Ettakā no ñātakā, ettakā bhogā naṭṭhā’ti cintentānaṃ balavadomanassaṃ uppajjati. Iti imesaṃ dvinnampi dukkhānaṃ vatthubhāvena dukkhoti veditabboti. Apica –

“须知上勤苦乃苦所依。”这里虽说它自身不是苦，然而由于它是诸苦的缘起基础，所以名为苦。譬如愤怒之时，君王被人刺杀，弟弟和儿子遭恶敌杀害，因恐惧而进入森林，心念消沉，遭遇极大忧愁，由忧愁所生的苦状体卧床不起，这即是强烈的身苦。回忆“亲属众多，财富丧失”的情景，心中生起强烈忧虑。因此，无论是哪一种苦，均由它为基础而称苦。且有——

Cittassa paridahanā, kāyassa visādanā ca adhimattaṃ;

心的燃烧痛，身的忧愁痛更甚；

Yaṃ dukkhamupāyāso, janeti dukkho tato vutto.

此苦即为勤苦，由此而生的即是苦。

Ettha ca mandagginā antobhājaneyeva telādīnaṃ pāko viya soko. Tikkhagginā paccamānassa bhājanato bahinikkhamanaṃ viya paridevo. Bahinikkhantāvasesassa nikkhamitumpi appahontassa antobhājaneyeva yāva parikkhayā pāko viya upāyāso daṭṭhabbo.

在此，粗钝者如同油脂等内食之物的残留，犹如愁苦。精细者对于外界诸食的流出，犹如哀悼之痛。因为外出后即使出门而心神不离于内食之物，直到其消灭，亦当视其为苦恼。

Appiyasampayoganiddeso与不爱者相会之解说

§199

199.Appiyasampayoganiddese yassāti ye assa. Aniṭṭhāti apariyesitā. Pariyesitā vā hontu apariyesitā vā, nāmamevetaṃ amanāpārammaṇānaṃ. Manasmiṃ na kamanti, na pavisantīti akantā. Manasmiṃ na appiyanti, na vā manaṃ vaḍḍhentīti amanāpā. Rūpātiādi tesaṃ sabhāvanidassanaṃ. Anatthaṃ kāmenti icchantīti anatthakāmā. Ahitaṃ kāmenti icchantīti ahitakāmā. Aphāsukaṃ dukkhavihāraṃ kāmenti icchantīti aphāsukakāmā. Catūhi yogehi khemaṃ nibbhayaṃ vivaṭṭaṃ na icchanti, sabhayaṃ vaṭṭameva nesaṃ kāmenti icchantīti āyogakkhemakāmā.

所谓『199.不悦结合之义』者，是指『有』者。所谓『不良』者，是未得满足者。无论满足或不满足，均是同样这种不欢喜、不欢喜而不入心者。谓之『不欢喜』。他们对色等诸法，乃诸法现象之生起相。谓之『不具义』为欲求无益者。谓之『不善义』为欲求有害者。谓之『惰弱痛苦之体验』为欲此者。由四种结合而求安心、无怖、解脱者不欲，反欲陷于恶道者，谓之欲坏法者。

Apica saddhādīnaṃ vuddhisaṅkhātassa atthassa akāmanato tesaṃyeva hānisaṅkhātassa anatthassa ca kāmanato anatthakāmā. Saddhādīnaṃyeva upāyabhūtassa hitassa akāmanato saddhāhāniādīnaṃ upāyabhūtassa ahitassa ca kāmanato ahitakāmā. Phāsukavihārassa akāmanato aphāsukavihārassa ca kāmanato aphāsukakāmā. Yassa kassaci nibbhayassa akāmanato bhayassa ca kāmanato ayogakkhemakāmāti evampettha attho daṭṭhabbo.

此外，对于诸如信等增长者所殊胜之利，无欲者；对于同等丧失者之无利者，无欲者。基于信等资助利益之增长者无欲基于信等资助不利者亦无欲者。基于懈怠痛苦之生活者无欲者，基于懈怠痛苦之生活者亦无欲者。对任何怖畏无欲者亦无欲者。由此可见是义。

Saṅgatīti gantvā saṃyogo. Samāgamoti āgatehi saṃyogo. Samodhānanti ṭhānanisajjādīsu sahabhāvo. Missībhāvoti sabbakiccānaṃ sahakaraṇaṃ. Ayaṃ sattavasena yojanā. Saṅkhāravasena pana yaṃ labbhati taṃ gahetabbaṃ. Ayaṃ vuccatīti ayaṃ appiyasampayogo nāma kathiyati. So aniṭṭhasamodhānalakkhaṇo, cittavighātakaraṇaraso, anatthabhāvapaccupaṭṭhāno.

集聚者即往至即连接。会合者谓以众集结。共存者谓在场所、坐具等共处。共作者谓诸行为之协力。是谓和合之力量。然基于行集所得应当把持。此即所谓不悦结合。此是不良共存之标志，心乱作痛之因，伤害存在之缘。

So atthato eko dhammo nāma natthi. Kevalaṃ appiyasampayuttānaṃ duvidhassāpi dukkhassa vatthubhāvato dukkhoti vutto. Aniṭṭhāni hi vatthūni samodhānagatāni vijjhanachedanaphālanādīhi kāyikampi dukkhaṃ uppādenti, ubbegajananato mānasampi. Tenetaṃ vuccati –

自本质上无一义称。仅针对被不悦结合所缠绕之苦的两类根本缘由而言曰『苦』。所谓不良者，是指基于共存生起之诸物，如呼吸、感受、现行等所致身苦，及由愤怒所生之心苦等。说如是曰：

Disvāva appiye dukkhaṃ, paṭhamaṃ hoti cetasi;

一见不悦即苦，首先在心起。

Tadupakkamasambhūta-matha kāye yato idha.

此处所说『由于身体的起始』，乃指从身体因缘所生起之处。

Tato dukkhadvayassāpi, vatthuto so mahesinā;

如此之后，有双重的苦，此苦乃大苦之所依存者；

Dukkho vuttoti viññeyyo, appiyehi samāgamoti.

所谓苦，是应当认识的；所谓苦，是遭遇不悦之事时所生的痛苦。

Piyavippayoganiddeso与所爱者别离之解说

§200

200.Piyavippayoganiddeso vuttapaṭipakkhanayena veditabbo. Mātā vātiādi panettha atthakāme sarūpena dassetuṃ vuttaṃ. Tattha mamāyatīti mātā. Piyāyatīti pitā. Bhajatīti bhātā. Tathā bhaginī. Mettāyantīti mittā, minantīti vā mittā; sabbaguyhesu anto pakkhipantīti attho. Kiccakaraṇīyesu sahabhāvaṭṭhena amā hontīti amaccā. Ayaṃ amhākaṃ ajjhattikoti evaṃ jānanti ñāyantīti vā ñātī. Lohitena sambandhāti sālohitā. Evametāni padāni atthato veditabbāni. Ayaṃ vuccatīti ayaṃ piyehi vippayogo nāma kathiyati. So iṭṭhavatthuviyogalakkhaṇo, sokuppādanaraso, byasanapaccupaṭṭhāno.

第二百条：亲爱离别之苦，其意当照所说的次第来了知。此中『母亲』『父亲』『兄弟』等名，乃指愿示形象之意。『母亲』者为『我之母』；『父亲』者为『我之父』；『兄弟』者为『我之兄』，『姊妹』亦复如是；『朋友』者为『友人』，『敌人』也称为『友』，此中在一切亲属中分合之意皆包括在内。『无亲属』指无同类伴随者也。此谓内在我等也知晓，或言亲属。『血缘关系』称为血亲。如此种种词义，当从义理去了知。此即谓『亲爱离别』之义。所谓亲爱离别，即指喜爱之物分离，生起忧愁之意，是愁苦之因，是堕落之先导。

So atthato eko dhammo nāma natthi. Kevalaṃ piyavippayuttānaṃ duvidhassāpi dukkhassa vatthubhāvato dukkhoti vutto. Iṭṭhāni hi vatthūni viyujjamānāni sarīrassa sosanamilāpanādibhāvena kāyikampi dukkhaṃ uppādenti, ‘yampi no ahosi, tampi no natthī’ti anusocāpanato mānasampi. Tenetaṃ vuccati –

此理惟一无二，别无它义。仅仅因亲爱离别，苦的基础有两种状态，故称为苦。因喜爱之物分离，身体所依接触之物，如感受身体吸纳、排泄等动作，生起身体上的苦；心因所失，生起心之忧愁。由此称为苦，谓「喜爱之物那边没了，令我忧愁」，故称苦。

Ñātidhanādiviyogā, sokasarasamappitā vitujjanti;

所谓亲属财富等分别离散，忧伤难忍，苦楚之味满盈，因而悲泣号哭。

Bālā yato tato yaṃ, dukkhoti mato piyaviyogoti.

愚人从哪里来，苦恼即因所爱之别离而生。

Icchāniddeso欲求解说

§201

201.Icchāniddese jātidhammānanti jātisabhāvānaṃ jātipakatikānaṃ. Icchā uppajjatīti taṇhā uppajjati. Aho vatāti patthanā. Nakho panetaṃ icchāya pattabbanti yaṃ etaṃ ‘‘aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’’ti evaṃ pahīnasamudayesu sādhūsu vijjamānaṃ ajātidhammattaṃ, parinibbutesu ca vijjamānaṃ jātiyā anāgamanaṃ icchitaṃ, taṃ icchantassāpi maggabhāvanāya vinā apattabbato anicchantassa ca bhāvanāya pattabbato na icchāya pattabbaṃ nāma hoti. Idampīti etampi; upari sesāni upādāya pikāro. Yampicchanti yenapi dhammena alabbhaneyyaṃ vatthuṃ icchanto na labhati, taṃ alabbhaneyyavatthuicchanaṃ dukkhanti veditabbaṃ. Jarādhammānantiādīsupi eseva nayo. Evamettha alabbhaneyyavatthūsu icchāva ‘‘yampicchaṃ na labhati tampi dukkha’’nti vuttā. Sā alabbhaneyyavatthuicchanalakkhaṇā, tappariyesanarasā, tesaṃ appattipaccupaṭṭhānā.

201. 关于渴爱之义，所谓生死因缘者，是指所有生命本性的生死聚合现象。欲望生起，即渴爱生起。“哀哉”由此生起，谓之悲痛。然此渴爱应舍弃，正如愚人所说：“哀哉，我们不应有生死因缘，生死不应降临于我们。”如此断除诸欲求之根，虽于涅槃中能觉知无生的真理，但在未得到无欲境界而欲求正道修习者中，不应依赖欲望；而对无欲者，也不可因求而起。此即所谓“不应由欲望而得，不应由求而得”之义也。所谓“此亦”者，指除此之外的余余烦恼。凡求非所得之法时，求虽存而不得，则应知此求之所缘为苦。生老病死等苦亦如是。因此，于不可得法中起求便是苦。其性质犹如苦痛之火、燃烧之热，是难以覆盖之苦，而对其障碍亦鲜有断除。

Dvinnaṃ pana dukkhānaṃ vatthubhāvato dukkhāti vuttā. Ekacco hi rājā bhavissatīti sambhāvito hoti. So chinnabhinnagaṇena parivārito pabbatavisamaṃ vā vanagahanaṃ vā pavisati. Atha rājā taṃ pavattiṃ ñatvā balakāyaṃ peseti. So rājapurisehi nihataparivāro sayampi laddhappahāro palāyamāno rukkhantaraṃ vā pāsāṇantaraṃ vā pavisati. Tasmiṃ samaye mahāmegho uṭṭhahati, tibbandhakārā kāḷavaddalikā hoti. Atha naṃ samantato kāḷakipillikādayo pāṇā parivāretvā gaṇhanti. Tenassa balavakāyadukkhaṃ uppajjati. ‘Maṃ ekaṃ nissāya ettakā ñātī ca bhogā ca vinaṭṭhā’ti cintentassa balavadomanassaṃ uppajjati. Iti ayaṃ icchā imesaṃ dvinnampi dukkhānaṃ vatthubhāvena dukkhāti veditabbā. Apica –

苦有两种，因缘之苦即所谓苦。如有一国君欲出行。他被一队断尽关系之守卫所包围，进入一山地之密林或树林。继而君身知此行状况，将派遣护卫随行。此护卫队跟随国君，君亲王护卫者及自身护卫皆为害者。他们流离逃避，进入树丛石间。其时，乌云密布，雷鸣作响，疾风暴雨降下。又被黑猕猴等众生包围袭击，故受身苦。彼想着：“无依靠，亲族朋友及享受皆已丧失。”因而生起强烈恼怒苦恼。此中欲望即为彼二苦因缘之苦。又者——

Taṃ taṃ patthayamānānaṃ, tassa tassa alābhato;

彼等各自所寄托之处，各自所得之利；

Yaṃ vighātamayaṃ dukkhaṃ, sattānaṃ idha jāyati.

此处诸生所生之痛苦，正是由妨碍所引生。

Alabbhaneyyavatthūnaṃ, patthanā tassa kāraṇaṃ;

对不可得法而言，悲痛即因求故。

Yasmā tasmā jino dukkhaṃ, icchitālābhamabravīti.

因此，圣者称苦为所求之物难得，表明苦的实相。

Upādānakkhandhaniddeso取蕴之解说

§202

202.Upādānakkhandhaniddese saṃkhittenāti desanaṃ sandhāya vuttaṃ. Dukkhañhi ettakāni dukkhasatānīti vā ettakāni dukkhasahassānīti vā ettakāni dukkhasatasahassānīti vā saṃkhipituṃ na sakkā, desanā pana sakkā, tasmā ‘‘dukkhaṃ nāma aññaṃ kiñci natthi, saṃkhittena pañcupādānakkhandhā dukkhā’’ti desanaṃ saṅkhipento evamāha. Seyyathidanti nipāto; tassa te katameti ceti attho. Rūpūpādānakkhandhotiādīnaṃ attho khandhavibhaṅge vaṇṇitoyeva.

第二百零二品。《取蕴苦义经》中说“简略者”是为说法之便利而言。苦有许多，有百、千、百万之苦，不能一一简述，然而说法却可简明。故称：“所谓苦，别无他物，简略而言，即五取蕴皆为苦。”这段经文如同结尾，指明其义。色取蕴等义，如《蕴分辨经》中所记述者。

‘Khandhānaṃdukkhaṭṭho veditabbo’ti ettha pana –

“应当觉知蕴中苦的本质”在这里是讲说的重点。

Jātippabhutikaṃ dukkhaṃ, yaṃ vuttaṃ idha tādinā;

“生死所生之苦”，是此处所说之苦。

Avuttaṃ yañca taṃ sabbaṃ, vinā ete na vijjati.

“未曾说者尽皆无存”，意谓除已述苦，无他苦存。

Yasmā tasmā upādāna-kkhandhā saṅkhepato ime;

因此，可简略称这些取蕴为苦蕴。

Dukkhāti vuttā dukkhanta-desakena mahesinā.

『苦』者，谓因苦地之严重所说。

Tathā hi indhanamiva pāvako, lakkhamiva paharaṇāni, gorūpamiva ḍaṃsamakasādayo, khettamiva lāvakā, gāmaṃ viya gāmaghātakā, upādānakkhandhapañcakameva jātiādayo nānappakārehi bādhayamānā, tiṇalatādīni viya bhūmiyaṃ, pupphaphalapallavādīni viya rukkhesu, upādānakkhandhesuyeva nibbattanti. Upādānakkhandhānañca ādidukkhaṃ jāti, majjhedukkhaṃ jarā, pariyosānadukkhaṃ maraṇaṃ. Māraṇantikadukkhābhighātena pariḍayhamānadukkhaṃ soko, tadasahanato lālappanadukkhaṃ paridevo. Tato dhātukkhobhasaṅkhātaaniṭṭhaphoṭṭhabbasamāyogato kāyassa ābādhanadukkhaṃ dukkhaṃ. Tena bādhiyamānānaṃ puthujjanānaṃ tattha paṭighuppattito cetobādhanadukkhaṃ domanassaṃ. Sokādivuḍḍhiyā janitavisādānaṃ anutthunanadukkhaṃ upāyāso. Manorathavighātappattānaṃ icchāvighātadukkhaṃ icchitālābhoti evaṃ nānappakārato upaparikkhiyamānā upādānakkhandhāva dukkhāti yadetaṃ ekamekaṃ dassetvā vuccamānaṃ anekehi kappehi na sakkā asesato vattuṃ, taṃ sabbampi dukkhaṃ ekajalabindumhi sakalasamuddajalarasaṃ viya yesu kesuci pañcasu upādānakkhandhesu saṅkhipitvā dassetuṃ ‘‘saṃkhittena pañcupādānakkhandhā dukkhā’’ti bhagavā avocāti.

如火烧柴，如标记之工具，如瘤疮疥癣等畸形，如农田中的草丛，如村庄中作恶者，五取蕴即生死诸苦，亦若禾草类遍布土地，犹如树上花果枝叶，取蕴之苦亦同此理而生。取蕴之苦包括初苦即生苦，中苦即老苦，末苦即死苦。临死之苦为苦之剧烈，因失去生命而生悲痛。因无法忍受而出声痛哭，悲伤哀鸣。继而以身体上的疾苦，如皮肤破坏、溃烂而苦。受此痛苦者皆为凡夫，由此生起心之烦恼、忧伤及痛苦。忧伤及其他烦恼增长，生悲叹，于是肝肠寸断。于欲望所反对的事上生生死死之苦，欲不得故生焦虑之苦。取蕴多种形态不断束缚诸受，此逐一示现甚难尽述，故历劫循环难尽演说。诸皆为苦，如一水泡中之水，浓缩于五取蕴中，苦聚合故，佛言简说为『简说五取蕴为苦』。

Dukkhasaccaniddesavaṇṇanā niṭṭhitā. · 苦谛解说注释完毕。

2. Samudayasaccaniddesavaṇṇanā二、集谛解说注释

§203

203.Samudayasaccaniddese yāyaṃ taṇhāti yā ayaṃ taṇhā. Ponobbhavikāti punabbhavakaraṇaṃ punobbhavo, punobbhavo sīlamassāti ponobbhavikā. Apica punabbhavaṃ deti, punabbhavāya saṃvattati, punappunaṃ bhave nibbattetīti ponobbhavikā. Sā panesā punabbhavassa dāyikāpi atthi adāyikāpi, punabbhavāya saṃvattanikāpi atthi asaṃvattanikāpi, dinnāya paṭisandhiyā upadhivepakkamattāpi. Sā punabbhavaṃ dadamānāpi adadamānāpi, punabbhavāya saṃvattamānāpi asaṃvattamānāpi, dinnāya paṭisandhiyā upadhivepakkamattāpi ponobbhavikā evāti nāmaṃ labhati. Abhinandanasaṅkhātena nandirāgena sahagatāti nandirāgasahagatā, nandirāgena saddhiṃ atthato ekattameva gatāti vuttaṃ hoti. Tatratatrābhinandinīti yatra yatra attabhāvo tatratatrābhinandinī, rūpādīsu vā ārammaṇesu tatratatrābhinandinī; rūpābhinandinī saddagandharasaphoṭṭhabbadhammābhinandinīti attho. Seyyathidanti nipāto; tassa sā katamāti ceti attho. Kāmataṇhāti kāme taṇhā kāmataṇhā; pañcakāmaguṇikarāgassetaṃ adhivacanaṃ. Bhave taṇhā bhavataṇhā; bhavapatthanāvasena uppannassa sassatadiṭṭhisahagatassa rūpārūpabhavarāgassa ca jhānanikantiyā cetaṃ adhivacanaṃ. Vibhave taṇhā vibhavataṇhā; ucchedadiṭṭhisahagatassa rāgassetaṃ adhivacanaṃ.

三圣谛之集谛中，此渴爱论所作，说此渴爱即为彼渴。再生者谓生死因缘，再生又生，常生者即再生者。若令再生断灭，即无再生者，故名再生者。再生者亦有施与者及非施者，有生者亦有灭者，因施与与受用临续故。复施者亦有给施及不与，随受用及续诸变化故，是为再生者之名。欣乐者谓欣乐与爱，二者合一，故说此。于种种心境，乃至色等所缘处皆为欣乐。色之欣乐，为好香、妙音等皆为欣乐。若尔，何谓欣乐？谓此名称有此义。欲渴者谓欲界所染五欲之渴。生渴者谓生存渴，此渴缘有生并续有常见之色、无色痴爱，断禅所发心名此渴。灭渴者谓灭除生存之渴，缘断见痴者，以灭尽为义。

Idāni tassā taṇhāya vatthuṃ vitthārato dassetuṃ sā kho panesātiādimāha. Tattha uppajjatīti jāyati. Nivisatīti punappunaṃ pavattivasena patiṭṭhahati. Yaṃ loke piyarūpaṃ sātarūpanti yaṃ lokasmiṃ piyasabhāvañceva madhurasabhāvañca. Cakkhuṃ loketiādīsu lokasmiñhi cakkhādīsu mamattena abhiniviṭṭhā sattā sampattiyaṃ patiṭṭhitā attano cakkhuṃ ādāsādīsu nimittaggahaṇānusārena vippasannapañcapasādaṃ suvaṇṇavimāne ugghāṭitamaṇisīhapañjaraṃ viya maññanti, sotaṃ rajatapanāḷikaṃ viya pāmaṅgasuttakaṃ viya ca maññanti, tuṅganāsāti laddhavohāraṃ ghānaṃ vaṭṭetvā ṭhapitaharitālavaṭṭiṃ viya maññanti, jivhaṃ rattakambalapaṭalaṃ viya mudusiniddhamadhurarasadaṃ maññanti, kāyaṃ sālalaṭṭhiṃ viya suvaṇṇatoraṇaṃ viya ca maññanti, manaṃ aññesaṃ manena asadisaṃ uḷāraṃ maññanti, rūpaṃ suvaṇṇakaṇikārapupphādivaṇṇaṃ viya , saddaṃ mattakaravīkakokilamandadhamitamaṇivaṃsanigghosaṃ viya, attanā paṭiladdhāni catusamuṭṭhānikagandhārammaṇādīni ‘kassa aññassa evarūpāni atthī’ti maññanti. Tesaṃ evaṃ maññamānānaṃ tāni cakkhādīni piyarūpāni ceva honti sātarūpāni ca. Atha nesaṃ tattha anuppannā ceva taṇhā uppajjati, uppannā ca punappunaṃ pavattivasena nivisati. Tasmā bhagavā – ‘‘cakkhuṃ loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjatī’’tiādimāha. Tattha uppajjamānāti yadā uppajjati tadā ettha uppajjatīti attho. Esa nayo sabbatthāpīti.

今当迹释此渴爱之缘起。所谓产生即生。所谓安住即反复无间断。凡间爱好之形色香味等，众生自我观连结于眼及他根，依缘诸相，心明了清净，视之宛如宫殿金阙华丽，视声如银线细纭，味若绿叶之甘露，身如黄金门扉，心喜悦无与伦比，声如赤足人鸣，皆取自身所得。本作诸妄想相，谓他者所有此皆我所有。此爱缘皆诸根境界现，皆为爱生。又有非现已之爱起，复生复起。是为世尊说『眼在世中爱良好及可爱，故生此渴爱』。此谓生起时即生，复起时即复起。如是无间不断，统摄诸处，缘处相异但理无二。

Samudayasaccaniddesavaṇṇanā niṭṭhitā. · 集谛解说注释完毕。

3. Nirodhasaccaniddesavaṇṇanā三、灭谛解说注释

§204

204.Nirodhasaccaniddese yo tassāyeva taṇhāyāti ettha ‘yo tasseva dukkhassā’ti vattabbe yasmā samudayanirodheneva dukkhaṃ nirujjhati no aññathā, yathāha –

断谛释义谓『此则为此渴爱』，此应说『谁当是苦时』。因集谛灭故苦断，非他法也，譬如：

‘‘Yathāpi mūle anupaddave daḷhe,

『如根未坏强健，……』

Chinnopi rukkho punareva rūhati;

树木虽被砍断，依然会重新萌芽生长；

Evampi taṇhānusaye anūhate,

渴爱之根虽未被根除，仍然不断增长，

Nibbattati dukkhamidaṃ punappuna’’nti. (dha. pa. 338);

如此种种苦难便轮回不断产生。

Tasmā taṃ dukkhanirodhaṃ dassento samudayanirodhena dassetuṃ evamāha. Sīhasamānavuttino hi tathāgatā. Te dukkhaṃ nirodhentā dukkhanirodhañca dassentā hetumhi paṭipajjanti, na phale. Suvānavuttino pana aññatitthiyā. Te dukkhaṃ nirodhentā dukkhanirodhañca dassentā attakilamathānuyogena ceva tasseva ca desanāya phale paṭipajjanti, na hetumhīti. Sīhasamānavuttitāya satthā hetumhi paṭipajjanto yo tassāyevātiādimāha.

因此，观见苦的止灭者，为使人知晓苦集与苦灭，同样用了此法。正如雄狮般勇猛的如来，以苦的止灭为本，专修缘起因缘，而不著果报。与之相反，蛮族异道等，虽知苦的止灭，亦知苦集，但因附著我见与我执，执持果报而不入因缘。师对雄狮般胜解说者，说：「他只修缘起因缘。」

Tattha tassāyevāti yā sā uppatti nivesavasena heṭṭhā pakāsitā tassāyeva. Asesavirāganirodhotiādīni sabbāni nibbānavevacanāneva . Nibbānañhi āgamma taṇhā asesā virajjati nirujjhati. Tasmā taṃ ‘‘tassāyeva taṇhāya asesavirāganirodho’’ti vuccati. Nibbānañca āgamma taṇhā cajiyati, paṭinissajjiyati, muccati, na alliyati. Tasmā nibbānaṃ ‘‘cāgo paṭinissaggo mutti anālayo’’ti vuccati. Ekameva hi nibbānaṃ. Nāmāni panassa sabbasaṅkhatānaṃ nāmapaṭipakkhavasena anekāni nibbānavevacanāneva honti, seyyathidaṃ – asesavirāganirodho, cāgo, paṭinissaggo, mutti, anālayo, rāgakkhayo, dosakkhayo, mohakkhayo, taṇhākkhayo, anuppādo, appavattaṃ, animittaṃ, appaṇihitaṃ, anāyūhanaṃ, appaṭisandhi, anupapatti, agati, ajātaṃ, ajaraṃ, abyādhi, amataṃ, asokaṃ, aparidevaṃ, anupāyāsaṃ, asaṃkiliṭṭhantiādīni.

其中「他」指止灭生起并现前的苦境障碍。譬如无余尽烦恼止灭等，皆为涅槃的不同名称。以涅槃为境界，渴爱完全断灭消亡。故称之为『该境界的渴爱无余断灭』。由涅槃获得渴爱断滅，舍弃、放弃、解脱，非死亡。故涅槃称为「舍弃、放弃、解脱、无贪」之一体。涅槃是唯一，名称虽多，都是对同一涅槃的不同称谓，如无余断灭、舍弃、放弃、解脱、无贪灭、无嗔灭、无痴灭、渴爱灭、无生起、止息、无相、无依、非再生、无老、无病、不死、无忧、不悲、不苦、不乱恶等。

Idāni maggena chinnāya nibbānaṃ āgamma appavattipattāyapi ca taṇhāya yesu vatthūsu tassā uppatti dassitā, tattheva abhāvaṃ dassetuṃ sā kho panesātiādimāha. Tattha yathā puriso khette jātaṃ tittaalābuvalliṃ disvā aggato paṭṭhāya mūlaṃ pariyesitvā chindeyya, sā anupubbena milāyitvā appavattiṃ gaccheyya. Tato tasmiṃ khette tittaalābu niruddhā pahīnāti vucceyya. Evameva khette tittaalābu viya cakkhādīsu taṇhā. Sā ariyamaggena mūlacchinnā nibbānaṃ āgamma appavattiṃ gacchati. Evaṃ gatā pana tesu vatthūsu khette tittaalābu viya na paññāyati. Yathā ca aṭavito core ānetvā nagarassa dakkhiṇadvāre ghāteyyuṃ, tato aṭaviyaṃ corā matāti vā māritāti vā vucceyyuṃ; evameva aṭaviyaṃ corā viya yā cakkhādīsu taṇhā, sā dakkhiṇadvāre corā viya nibbānaṃ āgamma niruddhattā nibbāne niruddhā. Evaṃ niruddhā pana tesu vatthūsu aṭaviyaṃ corā viya na paññāyati. Tenassā tattheva nirodhaṃ dassento ‘‘cakkhuṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhatī’’tiādimāha. Sesamettha uttānatthamevāti.

现今以道断尽的涅槃，是如树根断尽后的非生成。当根断绝时，树苗再难发育成长；同样因正道灭除渴爱根本，涅槃得以现起并绵续不败。正道所断的渴爱苦境，犹如被砍断树木不再萌发。在这些苦境中，犹如山林盗贼入城南门被捕，盗贼本身虽不自知被捕，然在南门处亦不能逃脱。渴爱入侵诸根亦复如是，入涅槃门后不得再生而断灭。即使盗贼在森林中游荡，自惑为自由奔走，但一至城门则终遭制伏。涅槃亦复如此，入诸根门时渴爱亦断灭。此中断灭实为正断，故说「眼根界中，为所爱种渴爱若断，则其渴爱灭尽、止息，悉是此理。」此理之说即为全部结论。

Nirodhasaccaniddesavaṇṇanā niṭṭhitā. · 灭谛阐释之注解结束。

4. Maggasaccaniddesavaṇṇanā四、道谛阐释之注解

§205

205.Maggasaccaniddese ayamevāti aññamaggapaṭikkhepanatthaṃ niyamanaṃ. Ariyoti taṃtaṃmaggavajjhehi kilesehi ārakattā ariyabhāvakarattā ariyaphalapaṭilābhakarattā ca ariyo. Aṭṭhaṅgāni assāti aṭṭhaṅgiko. Svāyaṃ caturaṅgikā viya senā, pañcaṅgikaṃ viya tūriyaṃ aṅgamattameva hoti, aṅgavinimutto natthi. Nibbānatthikehi maggīyati, nibbānaṃ vā maggati, kilese vā mārento gacchatīti maggo. Seyyathidanti so katamoti ceti attho.

205. 关于正道真实的阐述，此处即是，为了驳斥诸他道的规范。所谓圣者者，谓断除道中烦恼，成就圣道，证得圣果者也。八支道说为八支道，正如四军队自发而成，五支道为第四军支中最主要者，不得以任何脱离。正道旨在达至涅槃，涅槃即正道；烦恼为魔，正道除魔故行。举例言之，问何为正道，其义即若此。

Idāni aṅgamattameva maggo hoti, aṅgavinimmutto natthīti dassento sammādiṭṭhi…pe… sammāsamādhīti āha. Tattha sammā dassanalakkhaṇā sammādiṭṭhi. Sammā abhiniropanalakkhaṇo sammāsaṅkappo. Sammā pariggahalakkhaṇā sammāvācā. Sammā samuṭṭhāpanalakkhaṇo sammākammanto. Sammā vodānalakkhaṇo sammāājīvo. Sammā paggahalakkhaṇo sammāvāyāmo. Sammā upaṭṭhānalakkhaṇā sammāsati. Sammā samādhānalakkhaṇo sammāsamādhi.

今说正道为五支道，非脱离诸支也。为显明此理，释曰：正见即是圣明的觉知；正思惟为正当的动机念头；正语者为正确的言语；正业为正确的行为；正命即正确的生活；正精进即正确的精进；正念即正确的念念不忘；正定即正确的禅定。

Tesu ca ekekassa tīṇi tīṇi kiccāni honti, seyyathidaṃ – sammādiṭṭhi tāva aññehipi attano paccanīkakilesehi saddhiṃ micchādiṭṭhiṃ pajahati, nirodhaṃ ārammaṇaṃ karoti, sampayuttadhamme ca passati tappaṭicchādakamohavidhamanavasena asammohato. Sammāsaṅkappādayopi tatheva micchāsaṅkappādīni ca pajahanti, nirodhañca ārammaṇaṃ karonti. Visesato panettha sammāsaṅkappo sahajātadhamme abhiniropeti, sammāvācā sammā pariggaṇhāti, sammākammanto sammā samuṭṭhāpeti, sammāājīvo sammā vodāpeti, sammāvāyāmo sammā paggaṇhāti, sammāsati sammā upaṭṭhāti, sammāsamādhi sammā padahati.

个中各支又具三重功用，如：正见使舍己之错误见，断除无明烦恼，内心清明不迷惑；正思惟亦复如是，舍弃邪思。正语为正确定义之言语；正业为正当行为；正命是正直生活；正精进为正当努力；正念为正牢记；正定为正稳固禅定。

Apicesā sammādiṭṭhi nāma pubbabhāge nānākkhaṇā nānārammaṇā hoti, maggakāle ekakkhaṇā ekārammaṇā, kiccato pana dukkhe ñāṇantiādīni cattāri nāmāni labhati. Sammāsaṅkappādayopi pubbabhāge nānākkhaṇā nānārammaṇā honti, maggakāle ekakkhaṇā ekārammaṇā. Tesu sammāsaṅkappo kiccato nekkhammasaṅkappotiādīni tīṇi nāmāni labhati. Sammāvācādayo tayo pubbabhāge nānākkhaṇā nānārammaṇā viratiyopi honti cetanāyopi, maggakkhaṇe pana viratiyova. Sammāvāyāmo sammāsatīti idampi dvayaṃ kiccato sammappadhānasatipaṭṭhānavasena cattāri nāmāni labhati. Sammāsamādhi pana pubbabhāgepi maggakkhaṇepi sammāsamādhiyeva.

尤以正见，于修行初期阶段乃多种相、多种缘起，最终时则于一念中拔除烦恼，得四种种智。正思惟亦如是，于初遍知多种缘起，最终一念聚焦修持断除三意。正语等三个支初期显多相、多缘起，修持中断恶事，情意清净，终而正断息恶。正精进又名正念精进，依勤修四务得四胜。正定于初与终均为正正定。

Iti imesu aṭṭhasu dhammesu bhagavatā nibbānādhigamāya paṭipannassa yogino bahūpakārattā paṭhamaṃ sammādiṭṭhi desitā. Ayañhi ‘‘paññāpajjoto paññāsattha’’nti (dha. sa. 16, 20, 29, 34) ca vuttā. Tasmā etāya pubbabhāge vipassanāñāṇasaṅkhātāya sammādiṭṭhiyā avijjandhakāraṃ viddhaṃsetvā kilesacore ghātento khemena yogāvacaro nibbānaṃ pāpuṇāti. Tena vuttaṃ ‘‘nibbānādhigamāya paṭipannassa yogino bahūpakārattā paṭhamaṃ sammādiṭṭhi desitā’’ti.

遂于此八法中，世尊为得涅槃之行者初说正见。又以「智慧光明，智慧之意」为喻，故于修行初期，依正见观破无明，引断烦恼盗，安隐修行，速得涅槃。故称『为得涅槃之行者初说正见』。

Sammāsaṅkappo pana tassā bahūpakāro, tasmā tadanantaraṃ vutto. Yathā hi heraññiko hatthena parivattetvā parivattetvā cakkhunā kahāpaṇaṃ olokento ‘ayaṃ kūṭo, ayaṃ cheko’ti jānāti, evaṃ yogāvacaropi pubbabhāge vitakkena vitakketvā vipassanāpaññāya olokayamāno ‘ime dhammā kāmāvacarā, ime dhammā rūpāvacarādayo’ti jānāti. Yathā vā pana purisena koṭiyaṃ gahetvā parivattetvā parivattetvā dinnaṃ mahārukkhaṃ tacchako vāsiyā tacchetvā kamme upaneti, evaṃ vitakkena vitakketvā vitakkatvā dinnadhamme yogāvacaro paññāya ‘ime dhammā kāmāvacarā, ime dhammā rūpāvacarā’tiādinā nayena paricchinditvā kamme upaneti. Tena vuttaṃ ‘sammāsaṅkappo pana tassā bahūpakāro, tasmā tadanantaraṃ vutto’’ti.

正思惟功用广大，世尊继焉宣说。譬如猎人用手摇转眼观毒蛇，识其所处，知此是蛇窝，此为毒蛇；修行者亦如是，用智慧观照，明知何为欲境诸法，何为色境诸法。又如男子持弓旋动，察其能射中远木，舍弃近处杂树，目标唯一。修行者亦用觉知智慧，洞察欲境与色境诸法，不断破断，以断除此法，较是相似。故云『正思惟功用广大，次第宣说』。

Svāyaṃ yathā sammādiṭṭhiyā, evaṃ sammāvācāyapi upakārako. Yathāha – ‘‘pubbe kho, gahapati, vitakketvā vicāretvā pacchā vācaṃ bhindatī’’ti (ma. ni. 1.463). Tasmā tadanantaraṃ sammāvācā vuttā.

正如自己凭借正见行持一样，正语也同样具有帮助之力。譬如经中所说：‘过去，居士经过思虑斟酌，之后断绝语句。’因此，紧接着被称为正语。

Yasmā pana ‘idañcidañca karissāmā’ti paṭhamaṃ vācāya saṃvidahitvā loke kammante payojenti, tasmā vācā kāyakammassa upakārikāti sammāvācāya anantaraṃ sammākammanto vutto.

因为人们常以‘我要做这个那个’等第一句话，在俗世中有意识地使用语言指令行动，因此语言被视为身体行为的辅助，因此正语之后，被称为正业。

Catubbidhaṃ pana vacīduccaritaṃ, tividhaṃ kāyaduccaritaṃ pahāya ubhayaṃ sucaritaṃ pūrentasseva yasmā ājīvaṭṭhamakasīlaṃ pūrati, na itarassa, tasmā tadubhayānantaraṃ sammāājīvo vutto.

言语上的恶行有四种，身体上的恶行有三种，摒弃身体言语两种恶行而行善者，因其具足正业之本，故此以后被称为正命。

Evaṃ suddhājīvena ‘parisuddho me ājīvo’ti ettāvatā paritosaṃ akatvā suttappamattena viharituṃ na yuttaṃ, atha kho sabbairiyāpathesu idaṃ vīriyamārabhitabbanti dassetuṃ tadanantaraṃ sammāvāyāmo vutto.

如此持清净生活者，谓其‘我生活清净’虽不过癫痫式满足却不应失意，遂于一切戒律中发起努力精进，因而紧接着被称为正精进。

Tato āraddhavīriyenāpi kāyādīsu catūsu vatthūsu sati suppatiṭṭhitā kātabbāti dassanatthaṃ tadanantaraṃ sammāsati desitā.

由此以实际起精进，四种身行诸根上持足正念，为了示现此境界，紧接着教诲正念。

Yasmā pana evaṃ suppatiṭṭhitā sati samādhissa upakārānupakārānaṃ dhammānaṃ gatiyo samanvesitvā pahoti ekattārammaṇe cittaṃ samādhātuṃ, tasmā sammāsatianantaraṃ sammāsamādhi desitoti veditabbo.

因为如是正念已成熟，于定中能分别辨识有益无益诸法之转移，专注于一境，自心得以安住，因此正念之后紧接着开示正定。

Sammādiṭṭhiniddese ‘‘dukkhe ñāṇa’’ntiādinā catusaccakammaṭṭhānaṃ dassitaṃ. Tattha purimāni dve saccāni vaṭṭaṃ, pacchimāni vivaṭṭaṃ. Tesu bhikkhuno vaṭṭe kammaṭṭhānābhiniveso hoti, vivaṭṭe natthi abhiniveso. Purimāni hi dve saccāni ‘‘pañcakkhandhā dukkhaṃ, taṇhā samudayo’’ti evaṃ saṅkhepena ca ‘‘katame pañcakkhandhā? Rūpakkhandho’’tiādinā nayena vitthārena ca ācariyassa santike uggaṇhitvā vācāya punappunaṃ parivattento yogāvacaro kammaṃ karoti; itaresu pana dvīsu saccesu ‘‘nirodhasaccaṃ iṭṭhaṃ kantaṃ manāpaṃ, maggasaccaṃ iṭṭhaṃ kantaṃ manāpa’’nti evaṃ savaneneva kammaṃ karoti. So evaṃ kammaṃ karonto cattāri saccāni ekena paṭivedhena paṭivijjhati, ekābhisamayena abhisameti; dukkhaṃ pariññāpaṭivedhena paṭivijjhati, samudayaṃ pahānapaṭivedhena, nirodhaṃ sacchikiriyapaṭivedhena, maggaṃ bhāvanāpaṭivedhena paṭivijjhati; dukkhaṃ pariññābhisamayena…pe… maggaṃ bhāvanābhisamayena abhisameti.

在正见的说明中，借由“于苦的知识”等语句揭示了圣谛的四个修习根本。其间，前两谛为循环，后两谛为断除。对于比库来说，在循环上存在修习根本的执著，在断除上则无此执著。前两谛即苦谛和集谛，简言之即“五蕴为苦、渴爱为生起”，并且进一步详解“何为五蕴？色蕴等”时，常常在师长面前详细举例，反复言说，持之以恒，这便是循环修习；另一方面在另外两谛，即“灭谛称心可爱、道谛称心可爱”上，则仅以听闻而进行修习。如此实践，便可一一透彻了解四圣谛，以单一证入而证得，凭借对苦的彻悟透彻领会、凭舍弃集的领悟、凭现证灭的领悟、凭修习道的领悟分别透彻理解；由苦的彻悟实现证入……直至凭道的修习证入。

Evamassa pubbabhāge dvīsu saccesu uggahaparipucchāsavanadhāraṇasammasanapaṭivedho hoti, dvīsu savanapaṭivedhoyeva; aparabhāge tīsu kiccato paṭivedho hoti, nirodhe ārammaṇapaṭivedho. Tattha sabbampi paṭivedhañāṇaṃ lokuttaraṃ, savanadhāraṇasammasanañāṇaṃ lokiyaṃ kāmāvacaraṃ, paccavekkhaṇā pana pattasaccassa hoti. Ayañca ādikammiko. Tasmā sā idha na vuttā. Imassa ca bhikkhuno pubbe pariggahato ‘dukkhaṃ parijānāmi , samudayaṃ pajahāmi, nirodhaṃ sacchikaromi, maggaṃ bhāvemī’ti ābhogasamannāhāramanasikārapaccavekkhaṇā natthi, pariggahato paṭṭhāya hoti; aparabhāge pana dukkhaṃ pariññātameva hoti…pe… maggo bhāvitova hoti.

于是，如前所说，在前两谛中存在着提升与详尽反复听闻并持守修习的知识，而这前两者的听闻领悟即为世俗知识，属欲界；而回顾考察则属于证实的真谛知识。这里所说的一切领悟知识皆为世出世间兼具，听闻持守领悟的知识乃是世俗染污，考察证实的真谛知识为端正。故此，此处未言及修习初起时，比库尚无“我知苦并断集，我证灭，我修道”之配备及反思考察，唯有执于已受持的文字记忆；至于后段则以已透彻领悟苦谛，才逐渐成熟道谛的修习。

Tattha dve saccāni duddasattā gambhīrāni, dve gambhīrattā duddasāni. Dukkhasaccañhi uppattito pākaṭaṃ; khāṇukaṇṭakappahārādīsu ‘aho dukkha’nti vattabbatampi āpajjati. Samudayampi khāditukāmatābhuñjitukāmatādivasena uppattito pākaṭaṃ. Lakkhaṇapaṭivedhato pana ubhayampi gambhīraṃ. Iti tāni duddasattā gambhīrāni. Itaresaṃ pana dvinnaṃ dassanatthāya payogo bhavaggagahaṇatthaṃ hatthappasāraṇaṃ viya, avīciphusanatthaṃ pādappasāraṇaṃ viya, satadhā bhinnavālassa koṭiyā koṭiṃ paṭipādanaṃ viya ca hoti. Iti tāni gambhīrattā duddasāni. Evaṃ duddasattā gambhīresu gambhīrattā ca duddasesu catūsu saccesu uggahādivasena pubbabhāgañāṇuppattiṃ sandhāya idaṃ ‘‘dukkhe ñāṇa’’ntiādi vuttaṃ. Paṭivedhakkhaṇe pana ekameva ñāṇaṃ hoti.

其中两谛极为难理解且深奥，另外两谛既深奥又难以理解。苦谛显现其起，因痛苦如骨针刺、荆棘缠绕之般明显苦楚，令闻者感叹“苦哉！”集谛起因于欲望之生与满足，亦显露无疑；而二者皆因其特征而深刻，故称作难知难见且深奥。其他两谛则是为了理解这两者而所作的辅助工具，如同扶手或脚凳，从上百两千条法门中选择一条前行。如此深奥且难理解的四圣谛中，先通过提升和听闻而初步得到认识，切入之时则只有一知，即苦的知识。

Sammāsaṅkappaniddese kāmato nissaṭoti nekkhammasaṅkappo. Byāpādato nissaṭoti abyāpādasaṅkappo. Vihiṃsāya nissaṭoti avihiṃsāsaṅkappo. Tattha nekkhammavitakko kāmavitakkassa padaghātaṃ padacchedaṃ karonto uppajjati, abyāpādavitakko byāpādavitakkassa, avihiṃsāvitakko vihiṃsāvitakkassa. Nekkhammavitakko ca kāmavitakkassa paccanīko hutvā uppajjati, abyāpādaavihiṃsāvitakkā byāpādavihiṃsāvitakkānaṃ.

在正思维的说明中，舍弃欲念即是出离心；舍弃嗔恨即是不嗔恨心；舍弃杀害即是无害心。出离心会对欲念心产生伤害与截断；不嗔恨心会对嗔恨心发生类似效应；无害心会对杀害心产生伤害与截断。出离心对欲念心而言必然相应生起，同理，不嗔恨心与无害心分别对应嗔恨心与杀害心。

Tattha yogāvacaro kāmavitakkassa padaghātanatthaṃ kāmavitakkaṃ vā sammasati aññaṃ vā pana kiñci saṅkhāraṃ. Athassa vipassanākkhaṇe vipassanāsampayutto saṅkappo tadaṅgavasena kāmavitakkassa padaghātaṃ padacchedaṃ karonto uppajjati, vipassanaṃ ussukkāpetvā maggaṃ pāpeti. Athassa maggakkhaṇe maggasampayutto saṅkappo samucchedavasena kāmavitakkassa padaghātaṃ padacchedaṃ karonto uppajjati; byāpādavitakkassāpi padaghātanatthaṃ byāpādavitakkaṃ vā aññaṃ vā saṅkhāraṃ sammasati; vihiṃsāvitakkassa padaghātanatthaṃ vihiṃsāvitakkaṃ vā aññaṃ vā saṅkhāraṃ sammasati. Athassa vipassanākkhaṇeti sabbaṃ purimanayeneva yojetabbaṃ.

在此，贪欲心等因害欲而受伤害的修习对象可理解为欲念，或理解为其他形态的行。当生起观照时，因观照相应而生，如实伤害与截断贪欲心，观照使其消退，并帮助修习道业。至于修行道时，当生起相应觉知而将欲念伤害与断除；同理对嗔恨心及杀害心亦然伤害截断。再者，观照发生时，所有前面所说的因缘结构均须缜密结合。

Kāmavitakkādīnaṃ pana tiṇṇaṃ pāḷiyaṃ vibhattesu aṭṭhatiṃsārammaṇesu ekakammaṭṭhānampi apaccanīkaṃ nāma natthi. Ekantato pana kāmavitakkassa tāva asubhesu paṭhamajjhānameva paccanīkaṃ, byāpādavitakkassa mettāya tikacatukkajjhānāni, vihiṃsāvitakkassa karuṇāya tikacatukkajjhānāni. Tasmā asubhe parikammaṃ katvā jhānaṃ samāpannassa samāpattikkhaṇe jhānasampayutto saṅkappo vikkhambhanavasena kāmavitakkassa paccanīko hutvā uppajjati. Jhānaṃ pādakaṃ katvā vipassanaṃ paṭṭhapentassa vipassanākkhaṇe vipassanāsampayutto saṅkappo tadaṅgavasena kāmavitakkassa paccanīko hutvā uppajjati. Vipassanaṃ ussukkāpetvā maggaṃ pāpentassa maggakkhaṇe maggasampayutto saṅkappo samucchedavasena kāmavitakkassa paccanīko hutvā uppajjati. Evaṃ uppanno nekkhammasaṅkappoti vuccatīti veditabbo.

而关于欲念等三类心的三十七种修行标的中，并无单一针对欲念心的对应修习根本。欲念心单独在对不净法的第一禅定中得到截断；嗔恨心则在以慈爱修习的三四禅中；杀害心则在以悲悯修习的三四禅中获得截断。因此，在完成不净法禅定后，随禅而起的思维即为出离心；舍弃禅定后准备修习观照时，随观照而生的思维即为出离心；于观照使心柔软后修持道时，随修道而起的思维即为出离心。如此生起的即称为出离心，理应如是辨知。

Mettāya pana parikammaṃ katvā, karuṇāya parikammaṃ katvā jhānaṃ samāpajjatīti sabbaṃ purimanayeneva yojetabbaṃ. Evaṃ uppanno abyāpādasaṅkappoti vuccati, avihiṃsāsaṅkappoti ca vuccatīti veditabbo. Evamete nekkhammasaṅkappādayo vipassanājhānavasena uppattīnaṃ nānattā pubbabhāge nānā; maggakkhaṇe pana imesu tīsu ṭhānesu uppannassa akusalasaṅkappassa padacchedato anuppattisādhanavasena maggaṅgaṃ pūrayamāno ekova kusalasaṅkappo uppajjati. Ayaṃ sammāsaṅkappo nāma.

先行修持慈心，后行修持悲心，由此成就禅那，这一切都应像前驱之焰般相应地锻造。由此产生所谓无瞋心念，亦称无杀害心念，应当了知。此出家心之根基，多样显现于先前阶段不同；然到道之时刻，于三处所生之不善心因断绝，未生之缘灭，正是道行满备时，一种善心生起，即称为正念之行。

Sammāvācāniddesepi yasmā aññeneva cittena musāvādā viramati, aññenaññena pisuṇavācādīhi, tasmā catassopetā veramaṇiyo pubbabhāge nānā; maggakkhaṇe pana micchāvācāsaṅkhātāya catubbidhāya akusaladussīlyacetanāya padacchedato anuppattisādhanavasena maggaṅgaṃ pūrayamānā ekāva sammāvācāsaṅkhātā kusalaveramaṇī uppajjati. Ayaṃ sammāvācā nāma.

正语的义理说明是因为他心以他心断绝妄语，以他心断绝两舌等恶语，所以前阶段中各种禁戒形态生起；而在通达道际，由于断绝因妄语构成的四种不善且恶劣的意念，未生之因灭，正行之道达到圆满时，唯有正语的善戒生起，这就是所谓正语。

Sammākammantaniddesepi yasmā aññeneva cittena pāṇātipātā viramati, aññena adinnādānā, aññena kāmesumicchācārā, tasmā tissopetā veramaṇiyo pubbabhāge nānā; maggakkhaṇe pana micchākammantasaṅkhātāya tividhāya akusaladussīlyacetanāya padacchedato anuppattisādhanavasena maggaṅgaṃ pūrayamānā ekāva sammākammantasaṅkhātā akusalaveramaṇī uppajjati. Ayaṃ sammākammanto nāma.

正命的义理说明是因为他心以他心断绝杀生，以他心断绝不取，以他心断绝欲恶行等，所以先境中种种禁戒层面生起；至于道时，由于断绝三种由不善且恶劣品性意念构成的恶行，未生因灭，正道圆满之时，唯一由正命构成的善戒生起，此即称为正命。

Sammāājīvaniddese idhāti imasmiṃ sāsane. Ariyasāvakoti ariyassa buddhassa sāvako. Micchāājīvaṃ pahāyāti pāpakaṃ ājīvaṃ pajahitvā. Sammāājīvenāti buddhapasatthena kusalaājīvena. Jīvikaṃ kappetīti jīvitappavattiṃ pavatteti. Idhāpi yasmā aññeneva cittena kāyadvāravītikkamā viramati; aññena vacīdvāravītikkamā, tasmā pubbabhāge nānākkhaṇesu uppajjati; maggakkhaṇe pana dvīsu dvāresu sattannaṃ kammapathānaṃ vasena uppannāya micchāājīvadussīlyacetanāya padacchedato anuppattisādhanavasena maggaṅgaṃ pūrayamānā ekāva sammāājīvasaṅkhātā kusalaveramaṇī uppajjati. Ayaṃ sammāājīvo nāma.

正命的说明在此教法中。圣者弟子，谓圣佛之弟子。舍弃邪命，断恶业所得生计。正命者，谓以佛法为依止之善命。作生计者，即是生命之运行。此处因他心断身行之过失，断言语行为之过失，故先行阶段于诸多门径中生起；至于道际，因断恶命劣意念之因，未生因灭，正法完善时，仅现由正命构成之善戒，此即所谓正命。

Sammāvāyāmaniddeso sammappadhānavibhaṅge anupadavaṇṇanāvasena āvibhavissati. Ayaṃ pana pubbabhāge nānācittesu labhati. Aññeneva hi cittena anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya vāyāmaṃ karoti, aññena uppannānaṃ pahānāya; aññeneva ca anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya, aññena uppannānaṃ ṭhitiyā; maggakkhaṇe pana ekacitteyeva labbhati. Ekameva hi maggasampayuttaṃ vīriyaṃ catukiccasādhanaṭṭhena cattāri nāmāni labbhati.

正精进的说明将随正勤修细分无遗漏地详尽呈现。此亦于先前阶段多心现起。因他心间断恶不善法之发生而努力，因他心断恶法之灭而努力，因他心发起善法而努力，因他心维持善法而努力，在道际阶段，仅一心恒行此四种勤修，四种名称得成就。

Sammāsatiniddesopi satipaṭṭhānavibhaṅge anupadavaṇṇanāvasena āvibhavissati. Ayampi ca pubbabhāge nānācittesu labbhati. Aññeneva hi cittena kāyaṃ pariggaṇhāti, aññenaññena vedanādīni; maggakkhaṇe pana ekacitteyeva labbhati. Ekāyeva hi maggasampayuttā sati catukiccasādhanaṭṭhena cattāri nāmāni labhati.

正念的说明即念处法分解无遗漏详明呈现。此亦于先阶段于多心现起。因他心内摄身，因他心摄诸受等感受；至于道际，恒持一心专注，正念得成就。唯有专心修持净道精进四善业之念，四名才得现前。

Sammāsamādhiniddese cattāri jhānāni pubbabhāgepi nānā, maggakkhaṇepi. Pubbabhāge samāpattivasena nānā, maggakkhaṇe nānāmaggavasena. Ekassa hi paṭhamamaggo paṭhamajjhāniko hoti, dutiyamaggādayopi paṭhamajjhānikā, dutiyādīsu aññatarajjhānikā vā. Ekassa paṭhamamaggo dutiyādīnaṃ aññatarajjhāniko hoti, dutiyādayopi dutiyādīnaṃ aññatarajjhānikā vā paṭhamajjhānikā vā. Evaṃ cattāropi maggā jhānavasena sadisā vā asadisā vā ekaccasadisā vā honti.

关于正定的说明，初禅至四禅在前行阶段各有差别，且于入道时刻各异。于前行阶段，因禅定成熟而入禅时各不相同；于入道时的过程，也有不同的出道各异。第一条道理属于第一禅性质，第二条道理及以后也属于第一禅性质，或有某些属第二禅性质。第一条道理也可能在第二及以后的道理中某些为第二禅性质，或第二及以后则有些属第一禅性质。如此四禅于道中有相似者、不相似者及部分相似者。

Ayaṃ panassa viseso pādakajjhānaniyāmena hoti. Pādakajjhānaniyāmena tāva paṭhamajjhānalābhino paṭhamajjhānā vuṭṭhāya vipassantassa uppannamaggo paṭhamajjhāniko hoti; maggaṅgabojjhaṅgāni panettha paripuṇṇāneva honti. Dutiyajjhānato uṭṭhāya vipassantassa uppanno maggo dutiyajjhāniko hoti; maggaṅgāni panettha satta honti. Tatiyajjhānato uṭṭhāya vipassantassa uppanno maggo tatiyajjhāniko hoti; maggaṅgāni panettha satta, bojjhaṅgāni cha honti. Esa nayo catutthajjhānato paṭṭhāya yāva nevasaññānāsaññāyatanā.

这是其特别之处，是由足禅法而定。由于足禅法，初禅的成熟及内现，产生第一禅对应的道理；而此处道行完全具足四正勤等觉支。第二禅出现时，产出对应第二禅的道理，此时具七正勤等觉支。第三禅出现而生起对应第三禅的道理，亦具七觉支、六波罗蜜。由此类推，直到第四禅至无感无想界。

Āruppe catukkapañcakajjhānaṃ uppajjati. Tañca kho lokuttaraṃ no lokiyanti vuttaṃ. Ettha kathanti? Etthāpi paṭhamajjhānādīsu yato uṭṭhāya sotāpattimaggaṃ paṭilabhitvā āruppasamāpattiṃ bhāvetvā yo āruppe uppanno, taṃjhānikāva tassa tattha tayo maggā uppajjanti . Evaṃ pādakajjhānameva niyāmeti. Keci pana therā ‘‘vipassanāya ārammaṇabhūtā khandhā niyāmentī’’ti vadanti. Keci ‘‘puggalajjhāsayo niyāmetī’’ti vadanti. Keci ‘‘vuṭṭhānagāminīvipassanā niyāmetī’’ti vadanti. Tesaṃ vādavinicchayo heṭṭhā cittuppādakaṇḍe lokuttarapadabhājanīyavaṇṇanāyaṃ (dha. sa. aṭṭha. 350) vuttanayeneva veditabbo. Ayaṃ vuccati sammāsamādhīti yā imesu catūsu jhānesu ekaggatā, ayaṃ pubbabhāge lokiyo, aparabhāge lokuttaro sammāsamādhi nāma vuccatīti. Evaṃ lokiyalokuttaravasena bhagavā maggasaccaṃ desesi.

无色界的四空三识禅出现，唯有此境界为出世间，非出世间者不论。一说：于此，从初禅等升起后，得初果、修无色止定，成就无色界，故三种道理生起。此由足禅法而具足。部分长老说：此禅法以五蕴为修习对象；有人说是依人所知念起为对象；或说是起于出离的内观禅法。对此不同说法的分析可参见《论事释》（dh. sa. aṭṭha. 350），均应如此解识。此即所谓正定，是于四禅中一心专注，前半为世俗，后半为出世，谓之正定。世尊即以此世俗与出世定理说圣谛道理。

Tattha lokiyamagge sabbāneva maggaṅgāni yathānurūpaṃ chasu ārammaṇesu aññatarārammaṇāni honti. Lokuttaramagge pana catusaccapaṭivedhāya pavattassa ariyassa nibbānārammaṇaṃ avijjānusayasamugghātakaṃ paññācakkhu sammādiṭṭhi. Tathā sampannadiṭṭhissa taṃsampayuttaṃ tividhamicchāsaṅkappasamugghātakaṃ cetaso nibbānapadābhiniropanaṃ sammāsaṅkappo. Tathā passantassa vitakkentassa ca taṃsampayuttāva catubbidhavacīduccaritasamugghātikāya micchāvācāya virati sammāvācā. Tathā viramantassa taṃsampayuttāva micchākammantasamucchedikā tividhakāyaduccaritavirati sammākammanto. Tesaṃyeva sammāvācākammantānaṃ vodānabhūtā taṃsampayuttāva kuhanādisamucchedikā micchāājīvavirati sammāājīvo. Imissā sammāvācākammantājīvasaṃkhātāya sīlabhūmiyaṃ patiṭṭhamānassa tadanurūpo taṃsampayuttova kosajjasamucchedako anuppannuppannānaṃ akusalakusalānaṃ anuppādapahānuppādaṭṭhitisādhako ca vīriyārambho sammāvāyāmo. Evaṃ vāyamantassa taṃsampayuttova micchāsativiniddhunanako kāyādīsu kāyānupassanādisādhako ca cetaso asammoso sammāsati. Iti anuttarāya satiyā suvihitacittārakkhassa taṃsampayuttāva micchāsamādhisamugghātikā cittekaggatā sammāsamādhīti. Esa lokuttaro ariyo aṭṭhaṅgiko maggo yo saha lokiyena maggena dukkhanirodhagāminī paṭipadāti saṅkhaṃ gato.

世俗道中，六节气功完全契合法门，各有特定对象。出世道则由四谛认识而生圣者涅槃的境缘，是无明黑暗的彻底断除，乃智慧眼正见所孕。具足正见者带动对邪念的断除，是正思维对应；清彻者及其思维的断除，带来语业正行；止息者断绝身体恶业，是正业；断欲断恶业及断维生正业等，则为正命。此等正语、正行、正命相应破除蒙昧，成就正努力。努力正勤时，灭除邪念紧迫，生身念住等观随之，令心安住不散。由此完善的正念与内心清净专一，即是正定。此乃出世圣八正道的正定，与世俗道相辅，合而为一，能使轮回之苦断灭。

So kho panesa maggo sammādiṭṭhisaṅkappānaṃ vijjāya, sesadhammānaṃ caraṇena saṅgahitattā vijjā ceva caraṇañca. Tathā tesaṃ dvinnaṃ vipassanāyānena, itaresaṃ samathayānena saṅgahitattā samatho ceva vipassanā ca. Tesaṃ vā dvinnaṃ paññākkhandhena, tadanantarānaṃ tiṇṇaṃ sīlakkhandhena, avasesānaṃ samādhikkhandhena adhipaññāadhisīlaadhicittasikkhāhi ca saṅgahitattā khandhattayañceva sikkhāttayañca hoti; yena samannāgato ariyasāvako dassanasamatthehi cakkhūhi gamanasamatthehi ca pādehi samannāgato addhiko viya vijjācaraṇasampanno hutvā vipassanāyānena kāmasukhallikānuyogaṃ, samathayānena attakilamathānuyoganti antadvayaṃ parivajjetvā majjhimapaṭipadaṃ paṭipanno paññākkhandhena mohakkhandhaṃ, sīlakkhandhena dosakkhandhaṃ, samādhikkhandhena ca lobhakkhandhaṃ padālento adhipaññāsikkhāya paññāsampadaṃ, adhisīlasikkhāya sīlasampadaṃ, adhicittasikkhāya samādhisampadanti tisso sampattiyo patvā amataṃ nibbānaṃ sacchikaroti, ādimajjhapariyosānakalyāṇaṃ sattatiṃsabodhipakkhiyadhammaratanavicittaṃ sammattaniyāmasaṅkhātaṃ ariyabhūmiñca okkanto hotīti.

此道由正见正思维的智识相应，智慧与行为相应而互支。依二种内观禅定，彼此支援：一为内观智慧，二为止禅。持有三种智慧因素，及随后三种戒行与禅定支所成的六种功德，集于修行。由此得见解通达与行动正确，致断除欲乐依恋，弃除内心迷惑，依此双道行中道，以八正道修行，除掉愚痴、瞋恚、贪欲三毒。因修此，达成智慧、戒律、定力三无漏学，证得不生不灭的涅槃，入于善妙圣地，成就七十种觉分波罗蜜，广泛涵盖诸行诸法，圆满成就圣地。

Suttantabhājanīyavaṇṇanā. · 经分别之注解。

2. Abhidhammabhājanīyavaṇṇanā

第二章阿毗达摩之详细说明

§206-214

206-214. Idāni abhidhammabhājanīyaṃ hoti. Tattha ‘‘ariyasaccānī’’ti avatvā nippadesato paccayasaṅkhātaṃ samudayaṃ dassetuṃ ‘‘cattāri saccānī’’ti vuttaṃ . Ariyasaccānīti hi vutte avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā na saṅgayhanti. Na ca kevalaṃ taṇhāva dukkhaṃ samudāneti, imepi avasesā ca kilesādayo paccayā samudānentiyeva. Iti imepi paccayā dukkhaṃ samudānentiyevāti nippadesato paccayasaṅkhātaṃ samudayaṃ dassetuṃ ‘‘ariyasaccānī’’ti avatvā ‘‘cattāri saccānī’’ti vuttaṃ.

现在应该进行阿毗达摩的讲解。这里说到“圣谛”的时候，是为了由指示而显示有因缘所成的集——即“四圣谛”。所谓圣谛，是指余余的烦恼，以及余余的不善法，三种善根的根本，即烦恼的余余的善法，相续不生起。并非仅仅渴爱推动苦集的生起，这些余余的烦恼等也作为因缘而生起。因此，正因这些因缘苦的生起才得以成立，故以“圣谛”之名示现集的因缘乃四圣谛之一。

Niddesavāre ca nesaṃ paṭhamaṃ dukkhaṃ aniddisitvā tasseva dukkhassa sukhaniddesatthaṃ dukkhasamudayo niddiṭṭho. Tasmiñhi niddiṭṭhe ‘‘avasesā ca kilesā’’tiādinā nayena dukkhasaccaṃ sukhaniddesaṃ hoti. Nirodhasaccampettha taṇhāya pahānaṃ ‘‘taṇhāya ca avasesānañca kilesānaṃ pahāna’’nti evaṃ yathāvuttassa samudayassa pahānavasena pañcahākārehi niddiṭṭhaṃ. Maggasaccaṃ panettha paṭhamajjhānikasotāpattimaggavasena dhammasaṅgaṇiyaṃ vibhattassa desanānayassa mukhamattameva dassentena niddiṭṭhaṃ. Tattha nayabhedo veditabbo. Taṃ upari pakāsayissāma.

在示现上，首先指示第一谛苦，并非直接指示苦的本身，而是为表明苦的对立面即乐之故，才指示苦之集。于此所指示的“余余烦恼”等，通过引导而成为指示苦谛的乐之对立面。至于灭谛，则明确说明渴爱的断除为内容，即“渴爱及余余烦恼之断除”。如其集谛之断除，是以五种方式为例而示现。道谛则是以初禅的入道、闻思修等分别的教诲为开端，仅以此为表面予以指示。此中需分别理解导引的差别，以下将详细说明。

Yasmā pana na kevalaṃ aṭṭhaṅgiko maggova paṭipadā ‘‘pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī’’ti (ma. ni. 3.433) vacanato pana puggalajjhāsayavasena pañcaṅgikopi maggo paṭipadā evāti desito, tasmā taṃ nayaṃ dassetuṃ pañcaṅgikavāropi niddiṭṭho. Yasmā ca na kevalaṃ aṭṭhaṅgikapañcaṅgikamaggāva paṭipadā, sampayuttakā pana atirekapaññāsadhammāpi paṭipadā eva, tasmā taṃ nayaṃ dassetuṃ tatiyo sabbasaṅgāhikavāropi niddiṭṭho. Tattha ‘‘avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā’’ti idaṃ parihāyati. Sesaṃ sabbattha sadisameva.

对于八支道而言，说明不只是八支道是修行之法，“过去他的身业、语业、生计皆清净”之说（中部经3.433）也表明此人以五支道作为修行，故其导引以五支道指示。又因道不单是八支及五支道，且更包含其他五十法，故当再以第三导引方法指出这是一切结集的归纳指示。其中说到“余余法随行于苦灭途”，此为释义，其余部分各处皆同样。

Tattha aṭṭhaṅgikavārassa ‘‘taṇhāya avasesānañca kilesānaṃ pahāna’’ntiādīsu pañcasu koṭṭhāsesu paṭhamakoṭṭhāse tāva sotāpattimagge jhānābhinivese suddhikapaṭipadā, suddhikasuññatā, suññatapaṭipadā, suddhikaappaṇihitaṃ, appaṇihitapaṭipadāti imesu pañcasu vāresu dvinnaṃ dvinnaṃ catukkapañcakanayānaṃ vasena dasa nayā honti. Evaṃ sesesupīti vīsatiyā abhinivesesu dve nayasatāni. Tāni catūhi adhipatīhi catugguṇitāni aṭṭha . Iti suddhikāni dve sādhipatī aṭṭhāti sabbampi nayasahassaṃ hoti. Yathā ca sotāpattimagge, evaṃ sesamaggesupīti cattāri nayasahassāni honti. Yathā ca paṭhamakoṭṭhāse cattāri, evaṃ sesesupīti aṭṭhaṅgikavāre pañcasu koṭṭhāsesu vīsati nayasahassāni honti. Tathā pañcaṅgikavāre sabbasaṅgāhikavāre cāti sabbānipi saṭṭhinayasahassāni satthārā vibhattāni. Pāḷi pana saṅkhepena āgatā. Evamidaṃ tividhamahāvāraṃ pañcadasakoṭṭhāsaṃ saṭṭhinayasahassapaṭimaṇḍitaṃ abhidhammabhājanīyaṃ nāma niddiṭṭhanti veditabbaṃ.

在八支道的讲解中，“断除渴爱及余余烦恼”等五个部分，第一个部分是初禅入道，即清净的修习、清净的空寂等，这五个部分中两两相应，共有十种导引。如此余余烦恼的二十种执著（abhinivesa）分别有百种导引，四位主导彼此相乘，共为八十。这是清净修习的二位主导，合计八十种导引。与初禅入道的导引相同，余余部分的导引共有四千。又八支道的五个部分有二千导引，五支道及一切结集导引共六万导引。巴利文虽简约，但如是多类别多阶级的纷繁展示。如此即是三类伟大体系，共十五个部分，伴随六万导引，称为阿毗达摩讲授的具体内容，理应认识了解。

Abhidhammabhājanīyavaṇṇanā. · 阿毗达摩分别之注解。

3. Pañhāpucchakavaṇṇanā

三、问答题的说明

§215

215. Pañhāpucchake catunnampi saccānaṃ khandhavibhaṅge vuttanayānusāreneva kusalādibhāvo veditabbo. Ārammaṇattikesu pana samudayasaccaṃ kāmāvacaradhamme assādentassa parittārammaṇaṃ hoti, mahaggatadhamme assādentassa mahaggatārammaṇaṃ, paññattiṃ assādentassa navattabbārammaṇaṃ. Dukkhasaccaṃ kāmāvacaradhamme ārabbha uppannaṃ parittārammaṇaṃ, rūpārūpāvacaradhamme ārabbha uppattikāle mahaggatārammaṇaṃ, nava lokuttaradhamme paccavekkhaṇakāle appamāṇārammaṇaṃ, paṇṇattiṃ paccavekkhaṇakāle navattabbārammaṇaṃ. Maggasaccaṃ sahajātahetuvasena sabbadāpi maggahetukaṃ vīriyaṃ vā vīmaṃsaṃ vā jeṭṭhakaṃ katvā maggabhāvanākāle maggādhipati, chandacittesu aññatarādhipatikāle navattabbaṃ nāma hoti. Dukkhasaccaṃ ariyānaṃ maggapaccavekkhaṇakāle maggārammaṇaṃ, tesaṃyeva maggaṃ garuṃ katvā paccavekkhaṇakāle maggādhipati, sesadhammapaccavekkhaṇakāle navattabbaṃ hoti.

215. 关于问答题，应知这是基于四谛的要义内部分解而成的，必须根据善根等的性质来分辨。起始缘境中，对于苦集谛妄欲所起之相为减损之缘，重大的相为加重之缘，表像相为显示之缘。对于苦谛，观察其于妄欲等起始时即为减损缘，在色非色界起始时为加重缘，在非世间境界观察时为未增减缘，在表象观察时为显示缘。道谛由于与生俱来的缘故，始终以道为缘，有时视精进精勤等为种子，作为修习道述之开端，此时精勤为相，要点于持念正念者处观察。苦谛于圣者观察道时为道的缘，观察其本身时为主要，观察余法时为显示相。

Dve saccānīti dukkhasamudayasaccāni. Etāni hi atītādibhede dhamme ārabbha uppattikāle atītādiārammaṇāni honti. Samudayasaccaṃ ajjhattādibhede dhamme assādentassa ajjhattādiārammaṇaṃ hoti, dukkhasaccaṃ ākiñcaññāyatanakāle navattabbārammaṇampīti veditabbaṃ. Iti imasmiṃ pañhāpucchake dve saccāni lokiyāni honti, dve lokuttarāni. Yathā ca imasmiṃ, evaṃ purimesupi dvīsu. Sammāsambuddhena hi tīsupi suttantabhājanīyādīsu lokiyalokuttarāneva saccāni kathitāni. Evamayaṃ saccavibhaṅgopi teparivaṭṭaṃ nīharitvāva bhājetvā dassitoti.

所谓『二谛』者，即苦谛与集谛。此二谛因其在时间上存有不同，故有此区分。苦谛乃关于过去等界别的法，起始于现象显现之时，因缘具足使过去等成为其对象。集谛则因其在内在根本上的不同，涵盖了欲望等烦恼，故为内在烦恼之对象。苦谛当于无所贪著之处，即于新生起的界处了知之。于此问题探讨中，二谛分别属于世间法（俗谛），及世出世间法（二者合称）。如同此处之说法，昔时亦如是说存在二谛。正觉者在三藏经文及其分支诸经中，亦只论及俗谛与出世谛二者。由此可见，真理解析亦不过如此，将其展开分别而为显现。

Sammohavinodanīyā vibhaṅgaṭṭhakathāya · 《除遣迷惑》分别论注中

Saccavibhaṅgavaṇṇanā niṭṭhitā. · 谛分别之注解结束。