18. Dhammahadayavibhaṅgo · 18. 法心分别复注
18. Dhammahadayavibhaṅgo十八、法心要分别
1. Sabbasaṅgāhikavāravaṇṇanā
一、总集别论释义
§978
978. ‘‘Pañcakkhandhā’’tiādinā khandhādīnaṃ dhātusambhavapariyāpannapātubhāva bhūmantaratīsu dhātūsuuppādakadānādikusala kammatabbipākaabhiññeyyādiārammaṇadukadvayadiṭṭhādikusalattikāditikapañcakarūpalokiyadukadvayabhedabhinnānaṃ niravasesato saṅgahitattā dutiyavārādīnañca ettha anuppavesato sabbasāmaññena vutto paṭhamo sabbasaṅgāhikavāro nāma, dutiyo uppattānuppattidassanavāro nāmāti vuttaṃ. Tattha pana ‘‘kāmadhātuyā kati khandhā kati āyatanānī’’tiādinā (vibha. 991) tesaṃ atthitā eva vuttā, kiriyāvisesassa appayogo ‘‘atthi bhavati saṃvijjatī’’ti sāmaññakiriyāya viññeyyabhāvato, tenāyaṃ ‘‘sambhavāsambhavadassanavāro’’ti vattuṃ yutto, catuttho ca upapattikkhaṇe uppattānuppattidassanavāroti tattha pātubhāvāpātubhāvavacanato.
九百七十八条：“五蕴”等，以蕴等为名，依诸界之生灭而现有与失的性质，依诸地之间（涵盖诸界）及因生诸界，依善业业果、应知等的对象、痛乐对治等观，区分为五种世俗色法，于不同痛乐差异中分别定义的整体性。该总集篇称作“总集别论”，为第一别论。第二别论名为生灭现量别论。此中用“欲界色法有多少蕴、有多少处”等语，为说明其义，因作用之特异与一般作用差别，故以一般作业观所知的“有、起、灭”为依据，故称为“生灭现量别论”。第四则于生灭时刻称为生灭现量别论，此名出自有无起灭之义。
§979
979.Yathāpucchanti pucchānurūpaṃ avitathabyākaraṇaṃ parehi katampi sabbaññuvacanaṃ viññāya katattā sabbaññubyākaraṇameva nāma hoti, ko pana vādo sabbaññunā eva kateti adhippāyo.
九百七十九条：采问时依问语相称，以他人某种通用说法推断，其实这即是通用断说。“全知者皆以全知为断”此理，故立以全知者断为旨义。
2. Uppattānuppattivāravaṇṇanā
二、生灭现量别论释义
§991
991.Kāmadhātusambhūtānañcāti iddhiyā rūpadhātugatānaṃ kāmāvacarasattānañcāti attho. Ghānāyatanādīnaṃ abhāvenāti ettha yadi tadabhāvena gandhāyatanādīni āyatanādikiccaṃ na karonti , asaññasattesu cakkhāyatanassa abhāvena rūpāyatanaṃ āyatanādikiccaṃ na kareyya. Tato ‘‘asaññasattānaṃ devānaṃ upapattikkhaṇe dvāyatanāni pātubhavantī’’tiādivacanaṃ na vattabbaṃ siyā. Kāmāvacarādiokāsā tattha uppajjamānasattānaṃ, tattha pariyāpannadhammānaṃ vā adhiṭṭhānabhāvena ‘‘dhātū’’ti vuccanti, tathā yesu kāmāvacarādisattanikāyesu kāmāvacarādisattā uppajjanti, tesaṃ sattānaṃ uppatti etthāti sattuppattīti vuccamānā te sattanikāyā ca, na panettha apariyāpannokāso apariyāpannasattanikāyo ca atthi, yo ‘‘dhātū’’ti vucceyyāti imamatthaṃ dassento ‘‘okāsavasena vā sattuppattivasena vā apariyāpannadhātu nāma natthī’’ti āha. Sattuppattivasenāti iminā vā okāsasattalokadvayaṃ saha gahetvā tādisāya apariyāpannadhātuyā abhāvaṃ dasseti, sattabhāvena vā uppatti sattuppatti, sattāvāsavasena taṃtaṃbhavavasena uppajjamānā upādinnakakkhandhā taṃtaṃpariyāpannānaṃ sadisādhiṭṭhānabhāvena dhātūti vuccantīti evaṃ apariyāpannadhātu natthīti attho.
九百九十一条：所谓由欲界土生成者，即能变化形色界色者，亦即欲界运动众生。因香处诸根等无之故，此处以无为前提，若缺无色众生者，亦不能构成色处诸界。于是“无色众生在诸天生起时，二处现有”等说不可语。欲界运动众生这类生起的存在，及其涵盖之事因依止被称为“界”，如生于欲界等处的众生，谓之“众生”，此处众生是指依归、起生的众生集体。但非指无涵盖领域无生之众生。谓为“界”，意在说明“无归依及无生起者，即非有界”。所谓以众生之集聚为依止，由有生之众生因缘起聚合而成类似界的依止，称为“界”，由此构成界的意义，故云无涵盖非生界不可。
3. Pariyāpannāpariyāpannavāravaṇṇanā
三、涵盖与非涵盖别论释义
§999
999.Bhavavasena okāsavasena ca paricchinnāti tattha aññattha ca uppajjamānā upādinnakakkhandhā taṃtaṃpariyāpannā sabbe daṭṭhabbā.
999. 以存在及其余毒染俱断者为判断，且于此处，其他由生起的、由取缔取的五蕴皆围绕环绕，应当悉观。
6. Uppādakakammaāyuppamāṇavāro
6. 生起业与寿命之量
(1.) Uppādakakammavaṇṇanā（一）生起业之解释
§1021
1021. Khandhādīnaṃ dhātusambhavādivasena pabhedaṃ vatvā ye sattā dhātuppabhedavanto, yañca tesaṃ uppādakakammaṃ, yo ca tassa vipāko, tesaṃ vasena pabhedaṃ dassetuṃ ‘‘tayo devā’’tiādiko chaṭṭhavāro āraddho. Khandhādayo eva hi dhātuttayabhūtadevavasena dānādikammavasena taṃtaṃāyuppamāṇaparicchinnaupādinnakakkhandhavasena ca bhinnāti. Catudoṇaṃ ambaṇaṃ, chadoṇanti eke.
1021. 从五蕴诸根等、诸界诸因所生之区别而言，众生因界别异而不同；其生起之业及其果报亦有差异。因此以界之为体，乃自他三界众天为首，始立第六种法门。五蕴诸法乃依界为根本，诸天之品行、布施等诸业所成，故其对治者生起寿命之量，断绝取缔五蕴诸物。四十四者称为“流转界”，有些亦称为转界。
Uppādakakammavaṇṇanā niṭṭhitā. · 生起业之解释已毕。
(2.) Āyuppamāṇavaṇṇanā（二）寿量之解释
§1024
1024.Tayopijanāti tayo janasamūhāti adhippāyo.
1024. 彼三者分别为三类人群、三种众生之统称。
§1025
1025.Ābhāti sobhanā pabhā.
1025. 意为光辉灿烂、华美耀眼。
§1026
1026. Kañcanapiṇḍo viya sassirikā kañcanapiṇḍasassirikā. Tattha pana sobhanapabhāya kiṇṇā subhākiṇṇāti vattabbe ā-kārassa rassattaṃ antimaṇa-kārassa ha-kārañca katvā ‘‘subhakiṇhā’’ti vuttā, atha pana subhena kiṇṇā subhakiṇṇā. Purimapadesupi parittaṃ subhaṃ etesanti parittasubhā, appamāṇaṃ subhaṃ etesanti appamāṇasubhāti subha-saddena samāso yojetabbo hoti.
1026. 如金块如光泽金块光耀华美。此处“华美光乃”一词，释其意指有光泽美艳，先谓“华美之光”为“华美”，后谓光色具足为“光华”，其于前句谓“华美”，为局部华美；于后谓“光华”，更为无限华美，此为“华美”一词之组合使用。
§1027
1027.Ārammaṇamanasikārā pubbabhāgena kathitāti jhānakkhaṇe tato pacchā vā parittādikasiṇārammaṇabhāvanāya āvajjanena ca jhānassa ārammaṇamanasikāranānattatā na hoti, pubbabhāgabhāvanāya pana pubbabhāgāvajjanena ca hotīti attho. Pubbabhāgabhāvanāya vasena hi jhānaṃ parittapathavīkasiṇādīsu taṃtadārammaṇaṃ hoti, pubbabhāgena taṃtaṃkasiṇāvajjanena taṃtaṃmanasikāranti. Chandādayo pana appanākkhaṇepi vijjanti. Tattha paṇidhīti na taṇhāpatthanā, atha kho chandapatthanāva daṭṭhabbā. Adhimokkho nicchayo. Abhinīhāro cittappavattiyeva. Yadi pana bhavachandabhavapatthanādayo taṃtaṃbhavavisesaniyāmakā adhippetā. ‘‘Appanāyapi vaṭṭantī’’ti etassa appanāya pavattāya tato pacchāpi vaṭṭantīti attho daṭṭhabbo. Saññāvirāgādīhi pana visesiyamānaṃ ārammaṇaṃ tathā tathā tattha pavatto manasikāro ca bhavavisesaniyāmako pubbabhāgova vaṭṭatīti ‘‘ārammaṇamanasikārā pubbabhāgena kathitā’’ti vuttaṃ.
关于「观心所缘」在前段经文中已作说明，即在禅那之时，以及随后对防护等小净相的观修，由于观心所缘之缘非同于禅那时的心之所缘，故禅那不具观心所缘之属性，惟前段观修则具备前段所缘及前段所缘之起用。禅那时因住于防护、地等净相故有相缘，称为防护净相，依此净相为因而起观心所缘。即便是禅那时所具之欲念等，当其安止常时现行，彼处欲念非唯无作之贪欲起，实为欲之起用。所谓「欲」者，非贪欲之起，而是欲念之起。贪欲系欲的执著，归于心之专注与浊染行为。倘若譬如生死之渴爱等凡夫之欲念，则依彼生死等为所缘且受其制约。所谓「虽在安止中亦轮转」，即表此安止之欲念产生后，后续亦能继续转动。观心所缘因观念宁静、贪爱消退而具特殊境相，且该心所缘依然在前段保持乘运，故谓「在前段所缘而有观心所缘」。
Vipulā phalāti vipulasantasukhāyuvaṇṇādiphalā. Suṭṭhu passanti paññācakkhunā maṃsadibbacakkhūhi ca.
广泛丰富的果报，指广大的安乐长寿及美色等利益。以慧眼得以正确认知，并以肉眼对事物作相应分别。
§1028
1028. ‘‘Yāva na taṃ pāpakammaṃ byantī hotī’’ti (ma. ni. 3.250) vacanato ‘‘kammamevapamāṇa’’nti āha, abbudādiāyuppamāṇaparicchedo pana kammavaseneva katoti adhippāyo.
「直至恶业不再发生」〔末尼经第三章第250节〕一句中所说「业为唯一标准」，意指包括非凡及生老病死诸业类别而言，业是唯一权衡之标准，这是本经对业量度所下的定义。
Nilīyanokāsassa abhāvāti samānajātikena accharāgaṇena sabbadā parivāriyamānassa kāmaguṇākiṇṇassa tabbirahitaṭṭhānassa abhāvāti attho.
「无怨毒之鸦鸟」指同类生物构成一定群体，常相伴而居；亦即被欲染污之境所胁迫但没有怨恨的处所不存在。
Kiṃ niyametīti kiṃ jhānaṃ upapattiṃ niyametīti attho. Nava brahmaloketi brahmapārisajjādayo navapi sodhetvā. Matthaketi vehapphalesūti attho. Seṭṭhabhavā nāmāti tato paraṃ agamanato uttamabhavāti adhippāyo. Teneva bhavasīsānīti gahitā. Imesu tīsu ṭhānesūti vehapphalādiṭṭhānāni eva sandhāya vuttaṃ. Vehapphalato pana purimesu navasu nibbattaanāgāmī arūpadhātuṃ upapajjatīti katvā ‘‘rūpadhātuyā cutassa arūpadhātuṃ upapajjantassa kassaci satta anusayā anusenti, kassaci pañca, kassaci tayo anusentī’’ti (yama. 2.anusayayamaka.311) idaṃ vuttaṃ, na vehapphalādīsu upapannaṃ sandhāyāti ayamettha adhippāyo siyā. Yaṃ pana vuttaṃ ‘‘navasu brahmalokesu nibbattaariyasāvakānaṃ tatrūpapattiyeva hoti, na heṭṭhūpapattī’’ti, etena heṭṭhūpapatti eva nivāritā, na tesveva uparūpari vehapphale ca upapatti arūpadhātūpapatti ca. ‘‘Paṭhamajjhānabhūmiyaṃ nibbatto anāgāmī nava brahmaloke sodhetvā matthake ṭhito parinibbātī’’ti idampi anupubbena ārohantaṃ sandhāya vuttanti na tena tassa matthakaṃ appattassa arūpadhātuṃ upapatti nivāritāti daṭṭhabbā.
「为什么要调伏」解作何法制约禅那生起。九天天界，即系梵天及其众的住所，九天经净炼之后。夏天者指雨季果实丰饶。优秀之生成名，意指其后来生至更高天界。唯此三处编号乃依禅那果土等所立名。由夏天果土中，先前禅那得果者得以生至无色天界，故有说「有色禅那果土之终止者，生无色天界」。有关「有色禅那所终止而升无色天界者，谁得七不净残余，谁得五不净，谁得三不净」〔雅摩经第二卷不净宿观察311〕有言，非指从夏天果土等生者。而经文言「九梵天中涅槃者，得阿拉汉圣弟子而无下层得果」，意在断除下层得果，而非在此层以上之有色果土及无色果土亦能得果。因此「于阿拉汉证果生处各府涅槃」一说，是针对逐次由下起阶之证果者，非意见其于此果土无果报或无升无色天界之可能。
Yo vā aññattha tattha vā maggaṃ bhāvetvā cavitvā tattha upapanno avikkhambhitarūparāgo ariyasāvako, taṃ sandhāya ayaṃ aṭṭhakathā vuttā. Teneva ‘‘navasu brahmalokesu nibbattaariyasāvakāna’’nti, ‘‘paṭhamajjhānabhūmiyaṃ nibbatto anāgāmī’’ti, ‘‘imesu tīsu ṭhānesu nibbattaanāgāmino’’ti ca sabbattha nibbattaggahaṇaṃ kataṃ. Tassa pana yena tattha upapanno, tasmiṃ rūparāge vikkhambhite puna bhavābhilāso na bhavissatīti arūparāgupacchedo ca bhavissatiyeva. Yo pana puthujjano tattha nibbatto ariyamaggaṃ bhāvetvā arūpehi vikkhambhitarūparāgo uppanne magge nibbattabhavādīnavadassanavasena anivattitabhavābhilāso, tassa vasena yamakapāḷi pavattāti vā ayamattho adhippeto siyā.
若或他处修习圣道后离该处生者，且于该处生时，具有无退转之无睡眠之欲爱者，便属尊者圣弟子，即据此立论本注疏。依此说「九梵天涅槃者」及「先禅土地阿拉汉涅槃」等语，皆全面涵摄涅槃之发生及基所。其于何处生，虽有欲爱应断，但欲爱断绝之前必有烦恼复起相续故。若为外道凡夫于无色处生时修道，因烦恼复起、无退转愿望及涅槃弱证而复起之见，依此义说可称为二重境界显现，即此义理可作准据。
Āyuppamāṇavaṇṇanā niṭṭhitā. · 寿量之解释已毕。
7. Abhiññeyyādivāravaṇṇanā
七、慧眼等品的解释
§1030
1030. ‘‘Ruppanalakkhaṇaṃ rūpaṃ, phusanalakkhaṇo phasso’’tiādinā sāmaññavisesalakkhaṇapariggāhikā salakkhaṇapariggāhikā diṭṭhikaṅkhāvitaraṇavisuddhiyo ñātapariññā, tato paraṃ yāva anulomā tīraṇapariññā, udayabbayānupassanato paṭṭhāya yāva maggā pahānapariññā.
1030. 『色的特征是色，触的特征是触』等，依此以一般与特殊的特征为界说，依据正见来释疑解惑，得知清净的考察之智；继而达至顺行的透彻知识，因观察生灭变化而生起知见，最终产生舍弃之道的明了洞察。
Tattha tatthāti khandhādīnaṃ tāva khandhavibhaṅgādīsu pañhapucchakavāre vattabbaṃ vuttaṃ, hetuādīnañca khandhādīsu antogadhattā tattha tattha pañhapucchakavāre vattabbaṃ vuttamevāti daṭṭhabbaṃ.
其中『那里』，指五蕴等，于五蕴的分别、分析等问题，应于疑问点处探讨并作说明；缘起等因缘亦于五蕴内，须于具体疑问处详加阐述，这就是此处应当详察的内容。
Abhiññeyyādivāravaṇṇanā niṭṭhitā. · 应证知等门之解释已毕。
Dhammahadayavibhaṅgavaṇṇanā niṭṭhitā. · 《法心分别》的注释已结束。
Iti sammohavinodaniyā līnatthapadavaṇṇanā · 如此，《除迷惑》中隐义词句的注释。
Vibhaṅga-mūlaṭīkā samattā. · 《分别论根本疏》已圆满。