2. Āyatanavibhaṅgo
2. Āyatanavibhaṅgo2. 处分别
1. Suttantabhājanīyavaṇṇanā
一、经文释义
§154
154.Asādhāraṇatoti āveṇikato. Taṃ nesaṃ asādhāraṇabhāvaṃ vipakkhavasena patiṭṭhāpetuṃ sādhāraṇaṃ udāharaṇavasena dasseti ‘‘āyatanasaddattho viyā’’ti. Atha vā cakkhādiattho eva cakkhādisaddavisesito āyatanatthoti taṃ tādisaṃ āyatanatthaṃ sandhāyāha ‘‘āyatanasaddattho viya asādhāraṇato’’ti.
154.“不平常”是由对比而来。于此所谓“不平常之性”，欲以对立相举例说明，称之为“一般之例”。有言：“如同场所之名称”，意在说明与场所名相类。或说“眼等根之义，乃眼等名具相别异之眼根义”，此乃引为“如场所名者，名称似不平常”。
Yadi visayassādanattho cakkhu-saddo, sotādīnampi ayaṃ samaññā siyāti atippasaṅgaṃ pariharanto ‘‘satipī’’tiādimāha. Dutiye atthavikappe cakkhatīti viññāṇādhiṭṭhitaṃ samavisamaṃ ācikkhati, ācikkhantaṃ viya, vibhāventaṃ viya vā hotīti attho. Rūpamiva cakkhuviññeyyaṃ viya saviggahamiva sabimbakaṃ viya vaṇṇavācako rūpa-saddo adhippetoti āha ‘‘vitthāraṇaṃ vā rūpasaddassa attho’’ti.
若说为对象获得之意，即眼根之声；听根等亦可同此。正因避开过界，故称“正念”等。第二方面义解“眼”即意识所凭之不净杂合，正如指示、分辨一样，谓之“意趣”。如同眼识所识颜色，若以容器比喻色；若言色声以明其详，即为“扩展之色声义”。
Vacanamevāti saviññattikasaddameva. Gamīyatīti upanīyati. Ajjhoharaṇassa rasaggahaṇamūlatāvacanena rasassa paramparāya jīvitahetutaṃ dasseti. Rasanimittañhi rasaggahaṇaṃ, rasaggahaṇanimittaṃ ajjhoharaṇaṃ, taṃnimittaṃ jīvitanti. Rasaggahaṇamūlatā ca ajjhoharaṇassa yebhuyyato veditabbā. Dissati apadissati etena phalanti deso, hetūti āha ‘‘uppattidesoti uppattikāraṇa’’nti. Tathāti cakkhāyatanādippakārena. Manogocarabhūtāti manaso eva gocarabhūtā. Sāmaññalakkhaṇenevāti anubhavanādivisesalakkhaṇaṃ aggahetvā dhammabhāvasaṅkhātasādhāraṇalakkhaṇeneva . Ekāyatanattaṃ upanetvā vuttā dvādasa ekasabhāvattā bhinditvā vacane payojanābhāvā. Dvārālambanavibhāgadassanatthā hi āyatanadesanāti.
“仅为语声”者谓意识所知之声而已。谓“行于”即被带领。由入口感受味觉掌握之故，说明味觉连续为生命之缘由。味觉因缘，即味觉之掌握；掌握味觉的因缘称为入口；此因缘名生命。入口之因缘为入口所根本，尤应知其所在。能显现与不显现亦是结果、缘故。于是言“产生之因”即生起之因。是曰由眼根等因而起。谓“心所境”即心之所入境。依通常标志言，即以体验等特殊标志，去除法性诸类别，归于一般标志。统一境界后，虽言成十二，然非独有，故无遣词目的。以门之依止、区隔、显现为由，遂以彼境说明场所意。
Pubbantatoti purimabhāgato pākabhāvato. Pākabhāvo hi sabhāvadhammānaṃ pubbanto, viddhaṃsābhāvo aparanto.
“先行”即前段、有成熟之意。成熟即一切性法之前段，破坏之无为后段也。
Nivāsaṭṭhānādīsu āyatana-saddo na āyatanatthādīsu viya padatthavivaraṇamukhena pavatto, atha kho tasmiṃ tasmiṃ devagharādike niruḷhatāya evamatthoti āha ‘‘ruḷhivasena āyatanasaddassatthaṃ vattu’’nti. Manoti dvārabhūtamano . Nissayabhāvoti ettha nissayasadiso nissayo, sadisatā ca phalassa tappaṭibaddhavuttitāya daṭṭhabbā. Vacanīyattho bhāvattho.
于住所处等，场所名称非因有关所在等义而起，而因其在各天宫等之隐蔽，故说“因隐蔽而说场所名义”。谓“门心”，即门户之心。所依之义，谓此处类似依止、所依，且体现果报因缘关联之义。谓“应言义”即应当说之义、应当了知之义。
Tāvatvatoti tattakato. Ūnacodanāti dvādasato ūnāni kasmā na vuttānīti codanā. Yadi cakkhuviññāṇādīnaṃ asādhāraṇaṃ dhammajātaṃ dhammāyatanaṃ, evaṃ sante cakkhādīnampi dhammāyatanabhāvo siyāti codanaṃ sandhāyāha ‘‘satipī’’tiādi. Dvārārammaṇabhāvehīti na ārammaṇabhāveneva asādhāraṇaṃ, atha kho dvārārammaṇabhāvehi asādhāraṇaṃ sambhavatīti vacanaseso.
所谓“如此者，即为真如此”。“不足”的教诲，谓十二种不足，意指何故未说尽？启发在此。若以眼识等诸根为非凡出生之法根境界，既如是，则眼等诸根亦存法根之性。此启发句句尾作“正念”等词。所谓入门依止境界，并非依止境界本身为非凡，然而由入口依止境界而生非凡法，文辞未尽其意。
Yebhuyyasahuppattiādīhīti yebhuyyena cakkhāyatanādīni kassaci kadāci ekato uppajjanti. ‘‘Kāmadhātuyā upapattikkhaṇe kassaci ekādasāyatanāni uppajjantī’’ti hi vuttaṃ. Tasmā āyatanānaṃ uppattikkamo tāva na yujjati, na pahānakkamo kusalābyākatānaṃ appahātabbato, na paṭipattikkamo akusalānaṃ, ekaccaabyākatānañca appaṭipajjanīyato, na bhūmikkamo aḍḍhekādasannaṃ āyatanānaṃ ekantakāmāvacarattā, itaresaṃ catubhūmipariyāpannattā, ekaccassa lokuttarabhāvato ca. Evaṃ uppattikkamādiayuttiyojanā veditabbā. Yesu vijjamānesu attabhāvassa paññāpanā, te ‘‘mayhaṃ cakkhu’’ntiādinā adhikasinehavatthubhūtā cakkhādayo yathā ajjhattikatāya, evaṃ dassanādikiccakaraindriyatā ca padhānāti āha ‘‘ajjhattikabhāvena, visayibhāvena cā’’ti. Ghānādikkamenāti ghānaṃ jivhā kāyoti iminā kamena.
所谓“因多数而生”等者，谓眼根与诸境界常因多而一时生起。如有说“欲界生起之际，有十一处生起”。故入门诸境界生起方式，暂且不适用。非善法不能抛弃之对象，非善法不应行之所现，亦非根基为十一处中只为一境界人之内心执着等。此等生起等相须辨别。诸根生起为自性显现，诸眼根等对内在不断显现，其视缘活动称作“本内性质，依缘起正趣”。嗅味等感官行为，即舌及身之感受，视为此器官之具体动作。
Paccuppannārammaṇattā vā cakkhādīni paṭhamaṃ vuttāni, mano pana kiñci paccuppannārammaṇaṃ , kiñci yāvanavattabbārammaṇanti pacchā vuttaṃ. Paccuppannārammaṇesupi upādārūpārammaṇāni cattāri paṭhamaṃ vuttāni, tato bhūtarūpārammaṇaṃ. Upādārūpārammaṇesupi dūratare dūre, sīghataraṃ sīghañca ārammaṇasampaṭicchanadīpanatthaṃ cakkhādīnaṃ desanākkamo. Cakkhusotadvayañhi dūragocaranti paṭhamaṃ vuttaṃ. Tatrāpi cakkhu dūrataragocaranti sabbapaṭhamaṃ vuttaṃ. Passantopi hi dūratare nadisotaṃ na tassa saddaṃ suṇāti. Ghānajivhāsupi ghānaṃ sīghataravuttīti paṭhamaṃ vuttaṃ. Purato ṭhapitamattassa hi bhojanassa gandho gayhatīti. Yathāṭhānaṃ vā tesaṃ desanākkamo. Imasmiñhi sarīre sabbupari cakkhussa adhiṭṭhānaṃ, tassa adho sotassa, tassa adho ghānassa, tassa adho jivhāya, tathā kāyassa yebhuyyena, mano pana arūpībhāvato sabbapacchā vutto. Taṃtaṃgocarattā tassa tassānantaraṃ bāhirāyatanāni vuttānīti vuttovāyamatthoti evampi imesaṃ kamo veditabbo.
关于现起依止境界，首述眼根等初次言说；心识则或属现起依止，或属可回转之依止。现起依止中执著依止等四类，亦首述；追次为实相依止。执著依止阐释眼根处于较远空间，体现快速、中速等依止灭除，描写眼根等传播应如耳闻静音。嗅味等处所更快速显现，呈食物香气扩散等感。此说为内在提示。身根更多外向依止，心识则因无形之性属全部回转依止。由此影像传播，使诸外界依止显现，此感官运作解说须知。
Tatoti hadayavatthubhedato. Yañhi hadayavatthuṃ nissāya ekaṃ manoviññāṇaṃ pavattati, na tadeva nissāya aññaṃ pavattati. Niddesavasenāti saṅkhepavitthāraniddesavasena. Yojetabbaṃ ‘‘kusalasamuṭṭhānaṃ kusalasamuṭṭhānassa sabhāga’’ntiādinā.
谓“心脏根性”者，依心脏根基一者心识起。依托释义，为略述与详述之义。应结合法修学者引“善法生成属善法成分”等，说明根性分析。
Sabhāvoti visayivisayabhāvo, tadabhinibbattiyañca yogyatā. Kāraṇasamatthatāti kāraṇabhūtā samatthatā paccayabhāvo. Dvārādibhāvoti dvārārammaṇe dvāravuttibhāvo. Imasmiṃ attheti anantaraṃ vuttaatthe. Yasmāti yāya dhammatāya yena dvārādibhāvena kāraṇabhūtena. Sambhavanavisesananti kiriyāya parāmasanamāha. Yaṃ sambhavanaṃ, dhammatāvesāti attho. Rittakānevāti dhuvādibhāvarittakāneva. Visamādīsu ajjhāsayo etesanti visamādiajjhāsayāni, visamādiajjhāsayāni viya hontīti visamādiajjhāsayāni, cakkhādīni. Visamabhāva…pe… vanabhāvehīti visamabhāvādisannissitaahiādisadisupādinnadhammehi cakkhādīhi, vanasannissitamakkaṭasadisena cittena ca abhiramitattā. Vanabhāvoti hi vanajjhāsayoti attho.
谓“本性”即境界物之属性，与产生该境界相应的资格。所谓因缘一切法，依门入门意指诸根与境界及诸入门之因。谓现起特殊性为作用之标记。所谓空无者，仅是断法之状况。心识等为异心识，谓异心识诸根。谓异向心识，如对眼根等与森林相依存境界，心识有附带之喜乐。所谓森林态者，即心识对森林之欣乐意。
Purimantavivittatāti pubbabhāgaviraho. Uppādato purimakoṭṭhāso hi idha purimanto. Aparanteti aparabhāge, bhaṅgato uddhanti attho. Udayabbayaparicchinno hi sabhāvadhammo. Yaṃ sandhāya vuttaṃ ‘‘anidhānagatā bhaggā, puñjo natthi anāgate’’ti (mahāni. 10). Sadā abhāvoti na sadā abhāvapatiṭṭhāpanaṃ sabbakālampi natthīti, atha kho udayabbayaparicchinnattā sadābhāvapaṭikkhepoti āha ‘‘aniccalakkhaṇa’’nti. Sabhāvavijahananti bhaṅgappattimāha . Viparivattanaṃ uppādajarāvatthāhi santānaṃ vinā na vikārāpattīti āha ‘‘santānavikārāpatti vā’’ti.
谓“先后隔离”即前部分离。所谓出现者，此处指前部分。所谓后部，即折断处而上升。谓生灭循环为本性规律。此理说明“无根之死乘，未未来时无聚集”，虽经时流转，不久断常称“无常特性”。谓本性毁灭，即破坏特性。谓变化转变为生起衰老境界，若无连续体则无变化影响，即称“生命连续影响”。
Jātidhammatādīhīti jātijarābyādhimaraṇādisabhāvatāhi. Aniṭṭhatāti na iṭṭhatā, dukkhatāti attho. Purimaṃ sāmaññalakkhaṇanti ‘‘paṭipīḷanaṭṭhenā’’ti pubbe sāmaññato vuttaṃ dukkhalakkhaṇaṃ. Paccayavasena dukkhanākārena pavattamānānaṃ sabhāvadhammānaṃ dukkhanaṃ puggalasseva vasena dukkhamatāti āha ‘‘puggalassa pīḷanato dukkhama’’nti. Dukkhavacananti ‘‘dukkha’’nti satthu vacanaṃ.
所谓生死法等，是由出生、衰老、病痛、死亡等存在之理而起。所谓未实现，意指不如意；痛苦，是其含义。前面所说普通特征，即是「受烦恼之处」——这是以前通说的苦的特征。因缘果报连锁不断起，凡是由这种性质所成的法，犹如众生之苦，其痛苦性质就是对有情体之苦，故云「苦缘者即为有情之苦」。苦这个词，是佛陀的说法。
‘‘Natthi etassa vasavattako’’ti iminā natthi etassa attāti anattāti imamatthaṃ dasseti, ‘‘nāpi idaṃ vasavattaka’’nti iminā pana na attāti anattāti. Attanoti niyakajjhattaṃ sandhāya vadati. Parasminti tato aññasmiṃ. Parassa ca attanīti etthāpi eseva nayo. Taṃ etassa natthīti taṃ yathāvuttaparaparikappitaṃ vasavattakaṃ etassa cakkhādino natthi, etena catukoṭikasuññatāya saṅgaho daṭṭhabbo. ‘‘Suññaṃ taṃ tena vasavattanākārenā’’ti iminā ubhayathāpi avasavattanaṭṭhe dassitabbe tattha tāva ekaṃ dassetuṃ ‘‘parassā’’tiādiṃ vatvā puna ‘‘atha vā’’tiādinā itaraṃ dasseti. Sāmi eva sāmiko, na sāmiko assāmikoti evaṃ atthe gayhamāne ‘‘assāmikato’’ti padassa suññavisesanatāya payojanaṃ natthi. Kāmakāriyanti yathākāmakaraṇīyaṃ. Avasavattanatthaṃ visesetvā dasseti samāsadvayatthasaṅgahato.
「没有此法主宰」——这里的没有，是指没有实体；此法主宰表明无我；但此处并非真实无我。所谓实体，是指自我所缘持之物；所谓他者，是指他物。这里的他者自我，与此处有所谓无我说相同。说此法没有，是基于前文所论与后文所辨的实体之无，没有法眼等之主宰，因而于空处得证。于是从四亿空无之处集成可见。有关空性与主宰之无，二者须一并说明，其中一端先说他者之无，再说此这之无。主宰，即自体主宰，非他主宰不同。于此说法，强调无主宰之空之无分别，仅为方便而言。所谓欲乐，是指随意所乐。特说无主宰之理，汇摄于一般二义总括。
Sasantāne dhammānaṃ visadisuppatti idha bhāvasaṅkantigamanaṃ nāmāti āha ‘‘santatiyaṃ bhāvantaruppattiyevā’’ti. Tathā visadisuppattiyaṃ purimākāravigamo pakatibhāvavijahananti āha ‘‘santatiyā yathāpavattākāravijahana’’nti. Bhavatīti vā bhāvo, avatthāviseso, tassa saṅkamanaṃ bhāvasaṅkanti. Sabhāvadhammo hi uppādakkhaṇaṃ ṭhitikkhaṇañca patvā bhijjatīti uppādāvatthāya jarāvatthaṃ, tato bhaṅgāvatthaṃ saṅkamatīti vuccati. Tathā saṅkamato ca attalābhakkhaṇato uddhaṃ jarāmaraṇehi taṃsabhāvapariccāgo pakatibhāvavijahananti khaṇavasena cetaṃ yojetabbaṃ. Pubbāparavasenāti ca khaṇānaṃ pubbāparavasenāti attho sambhavati. Ekatthattāti samānādhikaraṇattā, na pana visesanavisesitabbabhāvānaṃ ekattā. ‘‘Cakkhuṃ anicca’’nti vutte ‘‘aniccaṃ cakkhu’’ntipi vuttameva hotīti ‘‘yaṃ cakkhu, taṃ aniccaṃ, yaṃ aniccaṃ, taṃ cakkhu’’nti āpannamevāti āha ‘‘aniccānaṃ sesadhammānampi cakkhubhāvo āpajjatī’’ti.
诸法连续生成，这里名曰状态集灭之来，意指状态内在相续而生。相续灭，即前世之形相消散，业力之分别离别，故谓「相续如流水之相转移」。所谓状态，即根本之体，状态集摄。诸法本质，是种种境界生起转变，如事物生灭常中的出发点，称老死为有生起伏之由。由此谓：「相续乃依次序灭诸法状态，经过老死而转变」，此心意为应掌握之分明义理。所谓前后次第，是谓次序前后之义。所谓同义，是谓意义不异，并非不同法义同一。说法眼无常时，即「法眼无常」；由此进一步引申谓「其所缘即无常」，反证妙理云：「何为法眼，彼为无常？何为无常，彼为法眼？」诸无常法体，生生相续于法眼之中。
Tehi ca aniccadukkhalakkhaṇehi ca anattalakkhaṇameva visesena dassitaṃ ‘‘yadaniccaṃ, taṃ dukkhaṃ, yaṃ dukkhaṃ, tadanattā’’tiādīsu (saṃ. ni. 3.15, 45, 76, 85; 2.4.1, 2; paṭi. ma. 2.10) viya. Dosalakkhaṇākāranidassanatthoti dosassa lakkhitabbākāranidassanattho. Evaṃ dukkhenāti evaṃ nānappakārena akkhirogādidukkhena ābādhatāya. Anattalakkhaṇadīpakānanti anattatāpaññāpanassa jotakānaṃ upāyabhūtānaṃ. Na hi ghaṭabhedakaṇṭakavedhādivasena labbhamānā aniccadukkhatā sattānaṃ ekantato anattatādhigamahetū honti. Paccayapaṭibaddhatāabhiṇhasampaṭipīḷanādivasena pana labbhamānā honti. Tathā hi cakkhādīni kammādimahābhūtādipaccayapaṭibaddhavuttīni, tato eva ahutvā sambhavanti, hutvā paṭiventīti aniccāni, abhiṇhasampaṭipīḷitattā dukkhāni, evaṃbhūtāni ca avasavattanato anattakānīti pariggahe ṭhitehi samupacitañāṇasambhārehi passituṃ sakkā.
上述无常苦特征中，特别指出无我特征，即「何为无常，彼苦；何为苦，彼无我」等。因其中藏漏障碍，故名「烦恼特征因显之义」。如此说苦，是指多种多样痛苦，比如眼病等苦所缠缚。无我特征之示现者，是显示无我智慧的能助因。若仅由破器、刺棘等感受所获之无常苦，则不足以成为众生断除我执的根本缘起。唯有由因缘所生且连绵不断之受苦，才能成就无我体证。况且诸根（如眼等）乃依业力及大地等缘起，因而生灭非自主；一旦失去相续则灭失；经受苦难者，亦因持续受扰，故成苦；由此诸法亦因无主宰而具无我性，此理借助具足智慧观察能清楚见知。
Kathaṃ panetesaṃ hutvā abhāvo jānitabboti? Khaṇe khaṇe aññathattadassanato. Taṃ kathaṃ ñāyatīti? Yuttito. Kā panettha yuttīti? Visesaggahaṇaṃ. Yadi cakkhādīnaṃ khaṇe khaṇe aññathattaṃ na siyā, bahipaccayabhede yadidaṃ pacchā visesaggahaṇaṃ, taṃ na siyā. Yassa hi tādisaṃ khaṇe khaṇe aññathattaṃ natthi, tassa asati bahipaccayavisese kathaṃ pacchā visesaggahaṇaṃ bhaveyya, bhavati ca visesaggahaṇaṃ. Tasmā atthi nesaṃ khaṇe khaṇe aññathattaṃ yaṃ saṇikaṃ saṇikaṃ vaḍḍhentaṃ pacchā pākaṭataraṃ jāyatīti. Tathā hi sarīrassa tāva ānāpānānaṃ anavatthānato parissamato ca visesaggahaṇaṃ. Anavatthitā hi assāsapassāsā vātā vārena vārena pavattanato. Yadi hi assasite vā passassite vā sarīrassa koci pacchā viseso na siyā, na nesaṃ koci bhedo siyā, diṭṭho ca so. Tasmā assasitaṃ sarīraṃ aññathā hontaṃ kamena tādisaṃ avatthaṃ pāpuṇāti. Yā passāsassa paccayo hoti, passasite ca puna tatheva assāsassa paccayo hotīti ānāpānānaṃ anavatthānatopi sarīrassa visesaggahaṇaṃ aññathattasiddhi. Tathā parissamopi asati visese pacchā sarīrassa na siyā, yenāyaṃ iriyāpathantarādīni sevanena parissamavinodanaṃ karoti.
那么这些诸法离灭产生，是凭什么而知？乃由刹那刹那之差异显现故。何以知之？谓理相合。何为理相合？谓差异之集结。若诸根眼等瞬间无差异，则外缘差别以后不能聚集成差异；其不成立。反之，若之间常有差异，即使不存在外缘差异，亦能成差异之集聚。由此存在瞬间差别，逐渐增长愈显著而次第显现。身体正因不断呼吸不间断而形成差别。呼吸恒续，如风吹拂般常常起落。若呼吸无差别，身体亦无差别，则可见。故呼吸之差使身体生异，身体乃随之得不同。呼吸之间依缘则异。呼吸间无错，则身体异起成立。身之修饰（如步行）无错亦无差，借此维持身体异相。
Atha vā rūpādibhedatopi visesaggahaṇaṃ. Rūpagandharasaphassādīnañhi visesena yo sarīre anindriyabaddhesu ca khīrūdakavatthapupphaphalosadhidhaññādīnaṃ pacchā viseso gayhati, so asati bahipaccayavisese nesaṃ jarādiavatthāsu vaṇṇabalādibhedo, rasavīriyavipākānubhāvabhedo ca khaṇe khaṇe aññathattaṃ vinā kathamupalabbheyya. Yaṃ pana taṃ dhammatārūpaṃ silādi, tattha kathanti? Tassāpi sītuṇhasamphassabhedato attheva visesaggahaṇaṃ. Taṃ khaṇe khaṇe aññathattaṃ vinā na yujjatīti. Sati ca rūpādibhede siddhova taṃnissayamahābhūtabhedopi. Na hi nissayamahābhūtabhedena vinā nissitabhedo sambhavatīti. Evaṃ tāva rūpadhammānaṃ visesaggahaṇato khaṇe khaṇe aññathattaṃ, tato ca hutvā abhāvasiddhi.
又色等法差别者，是谓差异之集聚。色及声、香、味、触等，依五根无碍相接触之缘，不断聚合形成。此聚合即在诸根体、牛乳、水、露、花、果实、草药等外因缘之外，亦生不同。该异不同之处，在色法之诸种细节，如冷暖感觉之差异，即为要义。因缘受限，刹那刹那不能不异聚合。且抱持此见，应知色法诸性即根本元素异差。无根本元素之异，则无此外聚合之异。由是可知色法刹那有差别并生灭相续。继而断灭成立。
Arūpadhammānaṃ pana ārammaṇādibhedena visesaggahaṇaṃ. Yattha yattha hi ārammaṇe arūpadhammā uppajjanti, tattha tattheva te bhijjanti, na aññaṃ saṅkamanti, ārammaṇadhammā ca yathāsakaṃ khaṇato uddhaṃ na tiṭṭhantīti. Svāyamattho padīpādiudāharaṇena veditabbo. Aññe eva hi khaṇe khaṇe rūpādayo padīpajālāya, tathā khīradhārādīsu patantīsu, vāyumhi ca paharante samphassāni. Yathā cetesaṃ khaṇe khaṇe aññathattaṃ, kimaṅgaṃ pana cittacetasikānaṃ. Kiñca saddabhedato, saddavisesatopi tannimittānaṃ cittacetasikānaṃ khaṇe khaṇe aññathattaṃ, tato visesaggahaṇaṃ. Paguṇañhi ganthaṃ sīghaṃ parivattentassa cittasamuṭṭhānānaṃ saddānaṃ bhedo diṭṭho. Na hi kāraṇabhedena vinā phalabhedo atthi. Yathā taṃ vāditasaddānaṃ, evaṃ ārammaṇabhedena arūpadhammānaṃ visesaggahaṇaṃ. Teneva nesaṃ khaṇe khaṇe aññathattaṃ veditabbaṃ. Jātibhūmisampayuttadhammabhedena visesaggahaṇepi eseva nayo. Evaṃ rūpārūpadhammānaṃ visesaggahaṇato khaṇe khaṇe aññathattasiddhi. Yato hutvā abhāvato cakkhādīni aniccānīti siddhāni, aniccattā eva abhiṇhasampaṭipīḷanato dukkhāni, tato ca avasavattanato anattakāni. Tenāha bhagavā ‘‘yadaniccaṃ, taṃ dukkhaṃ, yaṃ dukkhaṃ, tadanattā’’ti (saṃ. ni. 3.15, 45, 76, 85; 2.4.1, 2; paṭi. ma. 2.10).
关于无色法，以境界等之分别为特殊标志。因为无色法在何处因缘而生，即在何处便灭，不会迁移至他处。所谓境界法，像云雾、蒸气般，随时刻变化，不是长住不变。其自身义应以灯等现成例证来认识。比如说，在每一短暂时刻，色等法如灯火的火焰，在薄云与流风中燃烧，感受亦在风中触及。因此心在每一时刻都不同，那末心之心所又何况。由于声音种类各异，心所相应因缘的声音也在每时刻不同，由此生特殊标志。观察聚集的心所所生声音的差别，作为性质之差别是显见的。因缘不同必然结果也不同。正如声音种种不同一样，无色法因境界不同而生特殊标志。以此类推，生灭法因生处不同生特殊标志。如此，色与无色法生特殊标志，每一时刻俱成不同性。因已灭无常眼等根使人证得无常，由无常困扰生苦，因此轮转而成无我。因此世尊说：“若无常者，即为苦；若苦者，即为无我。”（相应部经卷三、十五、四十五、七十六、八十五及律藏第三卷等处）
Nirantaraṃpavattamānassāti abhiṇhasaddatthaṃ visesetvā vadati. Dhātumattatāyāti dhātumattabhāvena. Samūhatoti sasambhāracakkhādipiṇḍato. ‘‘Cakkhādīna’’nti idaṃ ‘‘samūhato’’ti padaṃ apekkhitvā sambandhe sāmivacanaṃ, ‘‘vinibbhujana’’nti padaṃ apekkhitvā kammattheti veditabbaṃ. Cattāripi ghanānīti santatisamūhakiccārammaṇaghanāni. Pavattarūpādiggahaṇatoti ruppanādivasena pavattañca taṃ rūpādiggahaṇañcāti pavattarūpādiggahaṇaṃ, tatoti yojetabbaṃ. Aniccādiggahaṇassa sabbhāvāti rūpavedanādiñāṇato bhinnassa aniccādiñāṇassa labbhamānattā. Tena satipi rūpādiatthānaṃ aniccādibhāve ruppanādibhāvato aniccādibhāvassa bhedamāha. Idāni tameva bhedaṃ ñātatīraṇapariññāvisayatāya pākaṭaṃ kātuṃ ‘‘na hī’’tiādimāha. Nātidhāvitunti idha lakkhaṇalakkhaṇavantā bhinnā vuttā. Tattha lakkhaṇārammaṇikavipassanāya khandhārammaṇatāvacanena abhinnāti aññamaññavirodhāpādanena atidhāvituṃ na yuttaṃ. Kasmāti ce? Vuttaṃ ‘‘te panākārā’’tiādi. Adhippāyopi cettha lakkhaṇānaṃ rūpādiākāramattatāvibhāvananti daṭṭhabbo. ‘‘Aniccaṃ dukkhaṃ anattā’’ti hi saṅkhāre sabhāvato sallakkhentoyeva lakkhaṇāni ca sallakkhetīti. Yathā aniccādito aniccatādīnaṃ vuttanayena bhedo, evaṃ aniccatādīnampi satipi lakkhaṇabhāvasāmaññe nānāñāṇagocaratāya, nānāpaṭipakkhatāya, nānindriyādhikatāya ca vimokkhamukhattayabhūtānaṃ aññamaññabhedoti dassento ‘‘aniccanti ca gaṇhanto’’tiādimāha. Taṃ suviññeyyameva.
“无间断流转”指的是在不间断的声音义中显现差别。所谓“以界为实质”，即指以界之实体为本质。“聚合”指因缘聚合之识及其细微要素聚合。“以眼等为聚”，此语指明“聚合”一词，依赖表述为主持关系的从句，“消受”一词意为功用。在四者的聚合中指殊胜聚合的色界聚集法。所谓“流转色界等聚合”，即形色等之名色缘起系统中聚合之意，应作合用理解。无常等界聚合指由色、受、想等所知的无常界聚合。由此“无常等相之分异”状态形成。今已通过认识和超越之智境而明白此分异，故说“不”之类语。所谓“无限”，这里意指各具三相差异的界相，彼此不同。基于此，就三相观照修习之目的而言，界与色彼此不可互侵，此即“无限”。原因何在？如说“它但是色相”等。要点还在于通过界相展开色相辨别。“无常、苦、无我”，是属于行法的三种固有标识，正是行法的特征。就像说无常等诸相以无常开始，如此一来，在存在的三相中起了不同比例的识别作用，产生多重认知视角、不同的修习次第，以及不同的识根敏锐程度以达解脱之境，故证彼此不等同，故曰“取无常等法即是也”。此点当极为明了。
Suttantabhājanīyavaṇṇanā niṭṭhitā. · 经分别注释已毕。
2. Abhidhammabhājanīyavaṇṇanā
二、阿毗达摩讲解论述
§155
155.Paccayayugaḷavasenāti ajjhattikabāhirapaccayadvayavasena. Ajjhattikabāhiravasena abbokāratoti ajjhattikavasena ceva bāhiravasena ca asaṅkarato.
155.“缘双”意指内外缘二重。所谓内缘外缘，即指由内因及外因各自不搀杂地分别而成。
§167
167.Visaṅkhāraninnassāti nibbānapoṇassa. Vinimuttasaṅkhārassāti samucchedapaṭipassaddhivimuttīhi samukhena, tappaṭibaddhachandarāgappahānena ca suṭṭhu vinimuttasaṅkhārassa paramassāsabhāvena, gatibhāvena ca patiṭṭhānabhūte. ‘‘Nibbānaṃ arahato gatī’’ti (paṭi. 339) hi vuttaṃ. Ṭhitibhāvenāti ca pāṭho. Taṃsacchikaraṇābhāveti tassa nibbānassa sacchikaraṇābhāve. Nītoti pāpito, pakāsitoti attho.
167.“破碎止息”意为涅槃灭尽之义。“解脱行法”指通过断除烦恼而得自在之境，与断尽无余执解脱相应、有安稳且永不复起的品质相通。经文中有“阿拉汉涅槃之境”之说。所谓“摄持状态”是经文中的词汇，指摄受与保持。由此涅槃无实证缘故无所实现。‘被驱逐’和‘显露’意指被切除和彰显之意。
Cuṇṇitanti bheditaṃ. Tvameva kiṃ na jānāsīti kiṃ tvaṃ na jānāsiyevāti attho. ‘‘Kiṃ tvaṃ ekaṃ nānaṃ jānāsi, kiṃ tvaṃ na jānāsi evā’’ti evaṃ vikkhepaṃ karontaṃ paravādiṃ ‘‘nanu ñāte’’tiādinā sakavādī nibandhati. Vibhajitvāti ‘‘rāgādīnaṃ khīṇante uppannattā’’ti bhāvatthaṃ vibhajitvā. Rāgādīnaṃ khayā na hontīti yojanā. Sasabhāvatā ca nibbānassa āpannā hotīti sambandho.
“破碎”意为被切分的。意思是“你自己为何不知”，即“你不知道的事”。“你既未能全然知晓，为何又不知？”如是责问他者，诘问言：“难道你认识我么？”偏离正论者由对话激发而受束缚。所谓“划分”意为“贪欲等已断生灭一切”，经文意指贪等烦恼断灭，此即其意义。极严格地对应解脱状态。
Nibbānārammaṇakaraṇena kāraṇabhūtena. Hetuatthe hi idaṃ karaṇavacanaṃ. Kilesakkhayamattataṃ vā nibbānassa icchato kilesakkhayena bhavitabbanti yojanā.
因无为涅槃之所缘而为因。所谓因缘之义，此为所说之缘事。欲以断除烦恼之程度成就涅槃，所应用之缘因即是烦恼的断除部分。
Evaṃ kilesakkhayamatte nibbāne khepetabbā kilesā bahuvidhā nānappakārā, maggo ca odhiso kilese khepeti. Svāyaṃ ‘‘katamaṃ kilesakkhayaṃ nibbānaṃ ārammaṇaṃ katvā katame kilese khepetī’’ti purimapucchādvayameva vadati. Tadevāti yaṃ ‘‘avijjātaṇhānaṃ kiñci ekadesamattampī’’ti vuttaṃ, tadeva.
如是以断除烦恼的程度，烦恼当在涅槃中被熄灭。烦恼种类繁多，各有不同的表现，而由此道（圣道）则能彻底熄灭烦恼。此中自问此前所问：「何为断除烦恼？何者为涅槃之所缘？何者能熄灭烦恼？」仅此二问而已。所谓『无明与渴爱，虽仅一点微尘』之义，亦此是也。
Ettha ca yāyaṃ ‘‘kilesakkhayova nibbāna’’nti nibbānassa abhāvatācodanā, tatrāyaṃ āgamato yuttito cassa bhāvābhāvavibhāvanā. Tañhi bhagavatā –
又此处所谓『烦恼断除即是涅槃』，乃指涅槃无有的否定。此为经教中诸理之合理表达，说明涅槃既无生亦无灭。世尊对此，如是教授——
‘‘Atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhata’’nti (udā. 73; itivu. 43).
「比库们，存在一种非生非灭、非造非无为之法。」（引用《优陀那经》第73偈，《义经序品》第43偈）
‘‘Atthi , bhikkhave, tadāyatanaṃ, yattha neva pathavī na āpo na tejo na vāyo’’ti (udā. 71) –
「比库们，有一处境，此处无地、无水、无火、无风。」（《优陀那经》第71偈）——
Ca ādinā, tathā –
以及于此等起始之语，亦复如是。
‘‘Gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo’’ti (ma. ni. 2.337; saṃ. ni. 1.172; mahāva. 7-8) –
『深奥』者，难见难解，安静，聪慧，智慧圆满，能护持理智，熟练，通达智者所体察。
‘‘Asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāminiñca paṭipadaṃ, anataṃ, anāsavaṃ, saccaṃ, pāraṃ, nipuṇaṃ, sududdasaṃ, ajajjaraṃ, dhuvaṃ, apalokitaṃ, anidassanaṃ, nippapañcaṃ, santaṃ, amataṃ, paṇītaṃ, sivaṃ, khemaṃ, taṇhākkhayaṃ, acchariyaṃ, abbhutaṃ, anītikaṃ, anītikadhammaṃ, nibbānaṃ, abyābajjhaṃ, virāgaṃ, suddhiṃ, muttiṃ, anālayaṃ, dīpaṃ, leṇaṃ, tāṇaṃ, saraṇaṃ, parāyaṇañca vo, bhikkhave, desessāmi parāyaṇagāminiñca paṭipada’’nti (saṃ. ni. 4.377) –
世尊告诫比库们：我将为汝等宣说非造作法及其通达之道，此路无有止境，无有烦恼，真实无伪，至彼岸，内行纯熟，难以理解，无衰老，不动摇，不可瞻望，不可显现，不染污，安静无碍，无死无灭，高尚美好，安全无忧，渴爱断尽，奇异，殊胜，无罪法，涅槃，永无退转，寂静无欲，纯净，解脱，无根灯，净土，依止，歸依路。
Evamādīhi ca suttapadehi ‘‘appaccayā dhammā, asaṅkhatā dhammā (dha. sa. dukamātikā 7), sabbañca rūpaṃ asaṅkhatā ca dhātū’’tiādīhi (dha. sa. 1192, 1198, 1200) abhidhammapadesehi ca paramatthabhāveneva desitaṃ. Na hi sabhāvavirahitassa abhāvamattassa gambhīrāsaṅkhatādibhāvo abyākatadhammādibhāvo ca yutto, vutto ca so. Tasmā na abhāvamattaṃ nibbānaṃ.
诸如此类经文中，如『诸法有因果，一切法非造作，一切色界非造作』等句（如法句经中所示）及阿毗达摩言义，皆直接论述真实法义。因本性无自性、非因缘所生者，不能仅以不存在的绝灭状态等空无特相而涵盖。因此涅槃并非无有状态。
Api cāyaṃ abhāvavādī evaṃ pucchitabbo – yadi kilesābhāvo nibbānaṃ, svāyamabhāvo eko vā siyā aneko vā? Yadi eko, ekeneva maggena kato sacchikato ca hotīti uparimānaṃ maggānaṃ niratthakatā āpajjati. Na hi ekaṃ anekehi kammappavattehi sādhetabbaṃ diṭṭhaṃ. Atha siyā ekova so kilesābhāvo, na pana maggehi kātabbo, atha kho sacchikātabboti. Evaṃ sati suṭṭhutaraṃ maggassa niratthakatā āpajjati kilesānaṃ appahānato. Akaronto ca maggo kilesābhāvaṃ tassa sacchikiriyāya kamatthaṃ sādheyya, atha maggānaṃ saṃyojanattayappahānādipaṭiniyatakiccatāya pahāyakavibhāgena kilesābhāvabhedo, evaṃ sati vinā sabhāvabhedaṃ bahubhāvo natthīti bahubhāvatāpadesenassa sasabhāvatā āpannā. Athāpi siyā ‘‘yesaṃ abhāvo, tesaṃ bahubhāvena bahubhāvopacāro’’ti, evaṃ sati yesaṃ abhāvo, tesaṃ sabhāvatāya sasabhāvopacāropi siyā. Tathā tesaṃ kilesasaṅkhatāditāya kilesasaṅkhatādibhāvā ca siyuṃ, na cetaṃ yuttanti na tesaṃ bahubhāvopacāro yutto. Ekabhāvopi cassa asabhāvatāya eva vattuṃ na sakkāti ce? Na, abhāvasāmaññato, abhāvasāmaññena abhedasamaññāya ekattaniddeso. Sati ca ekatte pubbe vuttadosānativatti.
且应答持否定空无教者：若说涅槃是无烦恼，且为自性本无，究竟是单一无或多有无？若说单一无，则以唯一修行路成就涅槃，反非多个路径不作用，诸多修行皆无果，显失表法。若谓为单无烦恼，实非诸道皆应修，唯有成立即成涅槃，如此观路，烦恼断减之修行渐次虚妄消亡。若不作道修，仍当凭断烦恼成就涅槃，如若诸道皆断烦恼则应有烦恼灭种不同，若无此异，则无多有说，难以成立多种存在相差。且若多无说，亦当多无并存相续。但烦恼与非烦恼两种法相对立，此不可合论。不能为唯一存在而认作双重性质。念谛理前例亦有明证。
Bahubhāve ca sasabhāvatā siddhā. Yadipi siyā yathā bahubhāvo sasabhāvataṃ, evaṃ sāmaññena sasabhāvatā bahubhāvaṃ na byabhicareyyāti sasabhāvapakkhepi nibbānassa bahubhāvo āpajjatīti? Taṃ na, kasmā? Tathā sāmaññābhedato. Na hi evaṃ vattuṃ labbhā yathā kharabhāvo sasabhāvataṃ na byabhicarati, evaṃ sasabhāvatāpi kharabhāvaṃ na byabhicareyyāti. Evañhi sati tadaññasabbadhammābhāvappasaṅgo siyā, tasmā bahubhāvo sasabhāvatāpekkho, na sasabhāvatā bahubhāvāpekkhāti na sasabhāvassa nibbānassa bahubhāvāpatti. ‘‘Ekañhi saccaṃ na dutīyamatthi (su. ni. 890; mahāni. 119), ekā niṭṭhā na puthuniṭṭhā’’tiādivacanato.
多无与有一共同性已证。虽多无同具共同性，但不能断为有的多无间意外活动。正如骡象虽具共同性，骡象之中骡不会表现象之特性，故不由共同性产生多有现象。此时须断除诸法彼此不连通之执，以多无为有共同性依存，而非多无依存共同性，也非多无能够依存涅槃多无。『一真理无二相，一入灭非复入灭』言下也有所示。
Api cettha kilesābhāvo nāma rāgādīnaṃ samucchedo accantappahānaṃ anuppādanirodho. Tassa ca ekatte ekeneva maggena sādhetabbatā kiccavisesābhāvatoti dassanādimaggavibhāgo na siyā. Icchito ca so odhisova kilesānaṃ pahātabbattā. So ca maggavibhāgo saddhādīnaṃ indriyānaṃ nātitikkhatikkhatikkhataratikkhatamabhāvena ekasmimpi samucchedappahānayogyabhāve sacchikiriyāvisesena hotīti nibbānassa sasabhāvatāyayeva yutto. Abhāvo pana kilesānaṃ maggena kātabbo siyā ‘‘mā maggassa niratthakatā ahosī’’ti, na sacchikātabbo. Ko hi tassa sabhāvo, yo tena sacchikariyeyya. So ca kilesābhāvo ekeneva maggena sādhetabbo siyā, na catūhi ‘‘mā catubhāvanibbānatāpatti, nibbānavisesāpatti ca ahosī’’ti. Tato dassanādimaggavibhāgo na siyāti sabbaṃ āvattati.
况复烦恼断尽即正断除贪等业品，极彻底断绝生灭。此二者合一成就唯一路，不可再分，更非见分割等道。故此依止有忏悔等助根通达净修断门，必以唯一路得成正证涅槃等法多无同一性。若谓可由多路得断烦恼，则该多一均不存在无有者，无法正证。谁能作成共修共证耶？烦恼断非只能由多道成，不可唯作仅一，亦非四路皆可成。因此见分割成四路说难合法理，全体依止成一不可分。
Yadi ca abhāvo bhāvassa siyāti tassa bhāvadhammatā icchitā, evaṃ sati yathā saṅkhatadhammassa tassa jarāmaraṇādīnaṃ viya saṅkhatadhammatāpi āpannā, evaṃ bahūnaṃ kilesānaṃ dhammassa tassa bahubhāvādippasaṅgopi dunnivāroti ataṃsabhāvassa asaṅkhatassekassa sasabhāvassa nibbānabhāvo veditabbo.
若有存在之体（bhāva），该存在之法亦必有欲求（bhāvadhammatā）；如同有为法（saṅkhatadhammatā）必然承受老死等变化，存在法亦然。因众多烦恼（kilesā）之法，存在法亦难免受到诸多存在之缘起牵连，从而妨碍其离灭，故对这无为法（asaṅkhata）、部分无为（sekassa）及全体无为（sasabhāva）之涅槃的无存在性，必须了知。
Yadi evaṃ kasmā ‘‘rāgakkhayo dosakkhayo mohakkhayo’’ti (saṃ. ni. 4.315, 330) vuttanti? Khayena adhigantabbattā. Khayo hi ariyamaggo. Yathāha ‘‘khaye ñāṇaṃ, anuppāde ñāṇa’’nti (dha. sa. dukamātikā 142). Tena rāgādikkhayapariyāyena ariyamaggena adhigantabbato ‘‘paramatthaṃ gambhīraṃ nipuṇaṃ duddasaṃ duranubodhaṃ nibbānaṃ rāgādikkhayo’’ti vuttaṃ. Rāgādippahānamukhena vā tathā pattabbato, yathā aññatthāpi vuttaṃ ‘‘madanimmaddano pipāsavinayo’’tiādi (a. ni. 4.34; itivu. 90).
那么为何说“贪的灭尽、瞋的灭尽、痴的灭尽”呢？此处所说的“灭”（khaya）乃应当通过灭尽而达到。灭尽，实为圣道（ariya magga）。正如言“灭尽时知，非生时知”所示。故以贪瞋痴之灭为转折，由圣道获得“最高、深远、纯熟、难于体会之涅槃，即为贪瞋痴之灭。”亦需通过断除贪瞋痴而得正解，如其他经文亦说“除去欲望、自制贪欲”等。
Apica yathā pariññeyyatāya sauttarānaṃ kāmānaṃ rūpānañca paṭipakkhabhūtaṃ tabbidhurasabhāvaṃ nissaraṇaṃ paññāyati, evaṃ sasabhāvānaṃ sabbesampi saṅkhatadhammānaṃ paṭipakkhabhūtena tabbidhurasabhāvena nissaraṇena bhavitabbaṃ. Yañca tannissaraṇaṃ, sā asaṅkhatā dhātu. Kiñca bhiyyo – saṅkhatadhammārammaṇaṃ vipassanāñāṇaṃ api anulomañāṇaṃ kilese tadaṅgavasena pajahati, na samucchedavasena pajahituṃ sakkoti. Tathā sammutisaccārammaṇaṃ paṭhamajjhānādīsu ñāṇaṃ vikkhambhanavaseneva kilese pajahati, na samucchedavasena. Iti saṅkhatadhammārammaṇassa, sammutisaccārammaṇassa ca ñāṇassa kilesānaṃ samucchedappahāne asamatthabhāvato tesaṃ samucchedappahānakarassa ariyamaggañāṇassa tadubhayaviparītasabhāvena ārammaṇena bhavitabbaṃ, sā asaṅkhatā dhātu. Tathā ‘‘atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhata’’nti (udā. 73; itivu. 43) idaṃ nibbānassa paramatthato atthibhāvajotakaṃ vacanaṃ aviparītatthaṃ bhagavatā bhāsitattā. Yañhi bhagavatā bhāsitaṃ, taṃ aviparītatthaṃ yathā taṃ ‘‘sabbe saṅkhārā aniccā, sabbe saṅkhārā dukkhā, sabbe dhammā anattā’’ti (dha. pa. 277-279; theragā. 676-678; netti. 5), tathā nibbāna-saddo katthaci visaye yathābhūtaparamatthavisayo upacāravuttisabbhāvato seyyathāpi sīha-saddo. Atha vā attheva paramatthato asaṅkhatā dhātu itaratabbiparītavimuttisabhāvattā seyyathāpi ‘‘pathavīdhātu vedanā cā’’ti evamādīhi nayehi yuttitopi asaṅkhatāya dhātuyā paramatthato atthibhāvo veditabbo.
又如众生须知，超越世间欲乐及形象，以相反之性（paṭipakkhabhūtaṃ）为远离，应当以智慧（paññā）了达出离之意，涅槃亦属无为法。而一切有为法与全体有为法，皆应以相反性质、清净解脱而成无为的离断。此离断即为无为界。更进一步，观一切有为现象之智慧观相（vipassanā ñāṇa）为顺应，能随烦恼一并灭除，而非以断绝取灭之法；同理俗谛界之智慧于初禅等处若用散乱扩张之法灭除烦恼，非以断绝而能除却。故于有为现象及俗谛界智慧，烦恼不可断除，且对能断烦恼之圣道智慧二者性质相反，故须以此相反性质作依凭，此即无为界。佛言“具足无生、无形、无为”等，正表涅槃最高义理，无误之语，正如“诸行无常、诸行苦、诸法无我”理义。涅槃之名于某些境界中亦可说有因缘之义，正如“地界、受”等说法，若依合成而论亦见此无为界最高含义。
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3. Pañhapucchakavaṇṇanā
3. 疑问解说
§168
168.Kiñcīti kiñci ārammaṇaṃ. Ālambanatoti ārammaṇakaraṇato.
168.何谓疑？谓举止依凭。举止依凭者，谓依靠之对象。
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