4. Saccavibhaṅgo
4. Saccavibhaṅgo4. 谛之分别
1. Suttantabhājanīyavaṇṇanā
一、经文注释的说明
Uddesavaṇṇanā略说之解释
§189
189.Saccavinimuttaṃnatthi pavattinivattitadubhayahetusandassanavasena pavattanato. Saccesu kamatīti saccesu visayabhūtesu pavattati. Desetabbatthavisayā hi desanāti. Etesu kamatīti etesu ariyasaccesu pariññādikiccasādhanavasena pavattati. ‘‘Sīlasamādhipaññāsaṅkhāta’’nti vuttaṃ atthasabhāvaṃ kamanakiriyāya kattubhāvena gahitanti pākaṭataraṃ katvā dassetuṃ ‘‘kiṃ kamatī’’ti pucchati. Tabbohārenāti tadupacārena. Etena nippariyāyena atthasabhāvaṃ sāsanaṃ, pariyāyena vacanasabhāvanti dasseti.
一八九、以“真理解脱”为教理，依止现行而非逆转之两重因缘观修。所谓“现行”，乃于真实法境中起行。宣说法意即指说法之所分别境界。此“现行”乃于此等圣谛中，以知见圆满、可作之功德作为基础而起。所谓“具戒定慧三学”的理义，已具注解，欲详明其义理及所担任之作业，有必要更为显著地作示现，故发问“何为现行？”意即欲考其本义。所谓“必须有正当理由”乃指依照其注释方法而言。此以归纳说明本质，表明教法真相；以演绎推展，则显露辞义之性质。
Taṃsabhāvāti dukkhādisabhāvā. Amusāsabhāvāti bādhanādibhāvena bhūtasabhāvā. Aññākārarahitāti abādhanādiākāravivittā. Dvidhāti dukkhadukkhatātannimittatāhi. Rāgādikilesapariḷāho kilesadāho. Santānassa avipphārikatākaraṇaṃ puggalahiṃsanaṃ. Attano eva tikhiṇabhāvoti saṅkhatadhammassa attano sabhāveneva rujāvahatikkhabhāvo. Sarasenevāti sabhāveneva. Sampiṇḍakassa samudayassa, kilesasantāparahitassa maggassa, avipariṇāmassa nirodhassa dassanena yathāsaṅkhyaṃ dukkhassa saṅkhatasantāpavipariṇāmaṭṭhā āvi bhavantīti āha ‘‘itare yathākkamaṃ samudayamagganirodhadassanehi āvibhavanākārā’’ti. Byāpetvāti bhavādīsu nānārammaṇesu ca visaṭā hutvā. Anekatthattā dhātūnaṃ ‘‘ūhanaṃ rāsikaraṇa’’nti vatvā puna tadatthaṃ vivarati ‘‘dukkhanibbattana’’nti. Ekavokārabhavepi hi rāsibhūtameva dukkhaṃ nibbattati anekadhammasamūhato , pageva catupañcavokārabhavesu. Ettha ca byāpanatthaṃ ākāraṃ, tassa ca ya-kārāgamaṃ katvā sampiṇḍanatthaṃ āyūhananti padaṃ veditabbaṃ. Nidadātīti dukkhassa ekantakāraṇattā taṃ nidassentaṃ viya janetīti dassento ‘‘idaṃ taṃ dukkha’’ntiādimāha. Dukkha…pe… āvi bhavati rogadassanena viya roganidānaṃ. Saṃyoga…pe… dassanehīti saṃyogaṭṭho visaṃyogasabhāvassa nirodhassa, palibodhaṭṭho niyyānasabhāvassa maggassa dassanena āvi bhavatīti attho. Teti saṃyogapalibodhaṭṭhā.
所说的本质包含苦等性质。所谓无妄之本质，乃指由烦恼等障碍根本所致之真实根性。所谓无他相者，是指无障碍等相态之具足。二者谓苦与非苦之缘起因缘。贪恚痴等烦恼狂热，即烦恼之燃烧。于事连续无破坏之缘故，是谓伤害众生之恶缘。所谓自身之剧烈性质，谓有形成法自身性质之本身剧痛与难忍感。如同火焰一般明示整体。于缔集之烦恼熄灭之道，以及不变无为灭境之见证令苦之缔集苦恼转变成为有限痛苦之苦量，谓“诸如其它任意之缔集、道及灭证见之出显形态”。所谓“遍布”者，是于诸有及诸境相之广泛普及。诸法多义，依诸界说谓之“蕴之血肉”。说此义理后云“苦感之生起”，乃谓因有限根源中诸苦所生起为四五根之不同表现。于此具遍布之义相，同时须了解其因缘制度表示整合一致之义。所谓“给予”，意指由苦专一成因导致之苦感出显，表明苦之真实性，以宣说“此即苦”等言。苦……生起……乃似以疾病显现病因。结合……视为结合法之消解与无漏涅槃之生起相对，故有此义。即为结合法与其消解之见证。
Etthāti etasmiṃ ārammaṇabhūte sati. Samudayato viveko vivekaṭṭho. Nirodho ca taṇhākkhayabhāvato samudayato vivitto, tasmā avivekabhūtassa samudayassa dassanena nirodhassa vivekaṭṭho āvi bhavati, nibbānādhigamahetubhūtassāpi maggassa sappaccayatāya saṅkhatabhāvaṃ passato appaccayassa nirodhassa asaṅkhataṭṭho āvi bhavati, tathā maraṇadhammatāya dukkhaṃ vinassantaṃ passato amaraṇadhammassa nirodhassa amataṭṭho āvi bhavatīti imamatthaṃ dasseti ‘‘vivekā’’tiādinā. Itare samudayanirodhadukkhadassanehīti ettha samudayadassanena ‘‘nāyaṃ hetu nibbānādhigamāya, ayaṃ pana hetū’’ti hetuṭṭho āvi bhavati. Tathā paramagambhīrassa nipuṇatarassa duddasassa nirodhassa dassanena dassanaṭṭho sukhumarūpadassanena cakkhuno viya, dukkhadassanena pana anekarogāturakapaṇajanadassanena issarajanassa uḷārabhāvo viya maggassa ādhipateyyaṭṭho āvi bhavati.
所谓“此者”，指这一念起之缘起缘灭现象。于集起处，现分辨缘起之现象；于灭处，则由渴望断灭之性质，现分辨缘起之现象。因而，于无明所引起之集现象分别见缘灭，因见灭故显现涅槃之境界，此即述“分别之缘起缘灭”。又于生灭之理则见苦之本质，离苦涅槃取证之因果，显示不变无为之境。由此离苦涅槃之理显现，有称之为“分别”。或有言此乃集灭苦之示现。谓此集现象之认识，乃非达至涅槃之根本因缘，彼集现象则乃见为原因。如此深邃复杂之净除与难描述之灭真理，借由细微现证，如眼睛清楚之见，苦之显现，犹如诸多疾病与病人痛苦之证，表明此道具有最高统御权。
Te panete hetuṭṭhādike sarūpato dassetuṃ ‘‘tattha palibodhupacchedavasenā’’tiādi vuttaṃ. Tattha palibodhupacchedavasenāti samudayappahānavasena. ‘‘Maggādhipatino dhammā’’ti vacanatoti yasmā satipi jhānādīnaṃ ārammaṇādhipatibhāve ‘‘jhānādhipatino dhammā’’ti evamādi na vuttaṃ, ‘‘maggādhipatino dhammā’’ icceva pana vuttaṃ. Tasmā sātisayo maggaṅgadhammānaṃ ārammaṇādhipatibhāvo. Tenāha ‘‘visesato vā ārammaṇādhipatibhūtā maggaṅgadhammā hontī’’ti. So tesaṃ ākāroti yo maggaṅgānaṃ garuṃ katvā paccavekkhaṇavasena pavattadhammānaṃ ārammaṇādhipatipaccayatāsaṅkhāto ākāro, so maggassa ādhipateyyaṭṭho. Purimo pana ādhipateyyaṭṭho sahajātādhipativasena vutto. Abhisametabbaṭṭhoti yathāvuttapīḷanādiatthameva paṭivijjhitabbatāya ekajjhaṃ katvā vadati. Tena abhisamayasaddaṃ kammatthaṃ dasseti. Abhisamayassāti ñāṇassa. Pavattiākāroti parijānanādivisesākāro. So hi maggakkhaṇe asammohato siddho, pacchā paccavekkhaṇādinā pākaṭo hoti. Ākāropi ñāṇena araṇīyato atthoti vuccatīti katvā tatiyanayo dassito. Pīḷanādinā dassito visayavibhāgenapi visayivibhāgo hoti yathā ‘‘rūpasaññā, saddasaññā’’ti (saṃ. ni. 3.57).
上述诸因缘起之表显，是由“理解断除”的表现所示。所谓“理解断除”，即由断除集苦的能力。谓“道为诸法之主”的说法，乃以禅定等等法之专精为主导，不是以其他法之主导。故云“道为主导法”，乃示诸道支善法之主导本质。所以说“特别是于主导诸法之道支，应当如是理解”。此所谓“道的主导外相”，是指诸道在其自相上所具之庄严，兼具分析诸法之条件性而显现其主导功能，故谓此为道之主导。旧说之主导，则指道之自生本质。谓“应当胜任”，依于痛苦等题材之研究而发表单一论断，表明清晰之性质。此“应当胜任”一词指的是智慧。所谓现行之表显，乃由深入观察等特殊认识而表现。由于智慧清净，言语详尽，已显示此义。此处举例说道、识等识别之分类。
Kucchitaṃkhanti garahitaṃ hutvā asāraṃ. ‘‘Samāgamo’’tiādinā anvayato byatirekato ca saṃ-saddassa saṃyogatthajotakattamāha. ‘‘Uppannaṃ udita’’ntiādīsu kevalassa panna-saddassa, ita-saddassa ca payoge uppattiatthassa anupalabbhanato, u-saddassa ca payoge upalabbhanato so uppattiatthaṃ dīpetīti āha ‘‘evaṃ uppannaṃ uditanti etthāpī’’ti. Visuṃ payujjamānāti āgama-ita-padehi vinā payujjamānā. Sadhātukanti antonītena dhātunā sadhātukaṃ. Teneva te ‘‘upasaggā’’ti ca vuttā.
已损已厌且无益。谓“聚合”及类似词，乃讲因语义中的附加作用而彰显合成之义。谓“已现已发生”，此乃指唯独智识语言，于此他词语中，分别在起始或结尾处形成语义，因此现显“已生已起”的意义。谓“互融”，指诸语根附加而成的外缀语。由此，称这些附加字为“前缀”。
Dukkhavivekabhāvanti dukkhavivittataṃ. Nivattiyāti nibbānassa. Nivattetvāti anuppādasaddena visesanavasena nivattetvā. Nirodhapaccayatā nirodhassa maggassa ārammaṇapaccayatā. Puggalasacchikiriyādhammabhāvehīti puggaladhammabhāvena sacchikaraṇadhammabhāvena ca. Phalanti ariyaphalaṃ. Tassāti niṭṭhānabhūtāya phalasaṅkhātāya dukkhanirodhappattiyā abhisamayabhūtāya dukkhanirodhappattiyā paṭipadatā daṭṭhabbā.
苦的分别心称为痛苦的分别。『回归』一词是指涅槃。『使回归』指的是修习『无因无生』的特性，以此区别而使之回归。『止灭的缘起关系』指止灭与道的缘起条件。『以具足行持为依据』表示以人的真实行法与法行来证明。圣果成熟，称为圣果。也说这是当苦止灭的正念修行已臻究竟，且功德具足而得证的实修状态。
Paṭivijjhanakāle nippariyāyena buddhādisamaññāti āha ‘‘paṭividdhakāle pavatta’’nti. Tato evāti tena pakāsitattā eva.
在修习时，佛及诸圣者等所称的心得，谓之『修习时有所成就』。所以说『修成时即起行』，由此得以显现其义。
Tannimittabhāvoti jātiādi viya adhiṭṭhānabhāvena dukkhassa kāraṇabhāvo, na samudayasaccaṃ viya pabhavabhāvena. Udayabbayapīḷitabhāvo saṅkhāradukkhatā. Pavattanamevāti pavatti eva. Kiccaṃ rasoti rasassa kiccatthataṃ dasseti. Pavattinivattīsūti niddhāraṇe bhummaṃ. Avikāratā vikārābhāvo niccatā.
所谓缘由，是指诸如生死等以意为主导的痛苦因缘，不是单纯生起的苦谛。五蕴和行体现了生起与灭去的苦的性质。『起』即发生。犹如味蕾示范味道的存在与目的。『起和止灭』是说明事情的界限。恒常是不变，变则是变化之相。
Marīcimāyāattānanti marīciyā māyāya attano ca ariyañāṇassāti ariyānaṃ ñāṇassa. Tena ariyānaṃ maggañāṇānusārena pavattanakañāṇampi saṅgahitaṃ hoti. Tenāha ‘‘avitathagāhakassā’’tiādi . Tesanti paṭivedhapaccavekkhaṇañāṇānaṃ. Tattha paṭivedhañāṇassa paṭivijjhitabbatā gocarabhāvo, itarassa ārammaṇabhāvo. Paṭivijjhitabbatā, ārammaṇabhāvo vā paṭivedhañāṇassa gocarabhāvo, itarassa ārammaṇabhāvova.
所谓妄见幻影，是指幻影及自身圣知，即圣者的智慧。由此依照圣者的正知，集成认知修习的经验。因此他说『非真行者』等，是指认知、知见、思量等心识活动。就这些认知中，认知本身作为反证对象，是认知的着眼，其他则是缘起。无论作为反证，或作为认知对象，都是认知现象之不同侧面。
Bādhakappabhavabhāvenāti bādhakassa uppādakabhāvena visuṃ gahitattā na taṇhā bādhakabhāvena gahitā pavattipavattihetūnaṃ asaṅkaravasena bodhanato. Evañca katvā abhidhammabhājanīyepi ayamatthavaṇṇanā yujjateva . Yadipi evaṃ ‘‘dukkhameva bādhaka’’nti niyamānupapatti, samudayabhāvappasaṅgo cāti codanaṃ sandhāyāha ‘‘jātiādīnaṃ viya vā’’tiādi. Bādhakattassa bādhakatte ca niyamoti āha ‘‘dvidhāpi bādhakatthāvadhāraṇenā’’ti. Yathā hi bādhakattassa dukkhe niyatatā, evaṃ dukkhassa ca bādhakatte niyatatāti. Suttantabhājanīye taṇhāya eva samudayabhāvassa dassitattā taṇhāvasena niyamaṃ dassento ‘‘na taṇhāya vinā’’tiādimāha. Suttantabhājanīyavaṇṇanā hesāti. ‘‘Kusalehi vinā’’tiādinā dukkhahetutāya taṇhāya padhānabhāvamāha. Tathā hi sā kammavicittatāya hetubhāvaṃ gacchantī visesena kammassa sahakārikāraṇaṃ hotīti. Dvidhāpi niyamenāti maggova niyyānaṃ, niyyānameva ca maggoti dvippakārena niyamena.
所谓痛苦产生者，是指痛苦的生起因，因其紧紧抓持，不是因渴爱，而是不混杂于生灭的觉知所生。佛法论述即以此为主题。这说法，虽然称“痛苦即为产生者”，却是依循别约束的缘故。并以“诸生死之类”为例加以说明。说有约束分别之理，故曰“有二种维持痛苦产生者的说法”。由痛苦具有必然性，如苦具有必然的产生，故亦具必然之痛苦因。经文上以渴爱为苦之因，因渴爱称为约束，于此称“非渴爱之约束”，以区别开来。经说因善法而非因恶法，是苦之因。如此因果不杂，善业作因，与果俱成。所谓二种约束，是指道的成就与证得，二者合称。
Vacīsaccaṃ saccavācā, taṃsamuṭṭhāpikā cetanā cāti āha ‘‘viratisacceti musāvādaviratiya’’nti. Keci pana ‘‘viratisaccaṃ samādānaviratī’’ti vadanti, tesampi na samādānamattaṃ viratisaccaṃ, atha kho samādānāvisaṃvādanaṃ. Taṃ pana paṭiññāsaccattā musāvādaviratiyeva hoti. Tenāha ‘‘na hi aññaviratīsu saccasaddo niruḷho’’ti. Satipi dukkhasamudayāvabodhe yāvadeva nirodhamaggādhigamatthā paññābhāvanāti pacchimadvayasseva saccatthaṃ sātisayaṃ, tadadhigamassa ca avivādahetukaṃ sutte vibhāvitaṃ dassento ‘‘tassa panā’’tiādimāha.
言辞真实即是实语，诱发者则是意志。说‘不作虚言’是指戒口出谎言。有些说‘戒口为持戒本义’，他们未尽戒义，而是指持戒之意。此即真实之运用，正为不作虚言戒。如是云‘其他戒中无此真实语音’。至于洞察苦惑已断，能证得灭道，形成智慧之芽，正如二圣谛，是对真实之修持。如经中所示，从此庄严，不生争执，彰显彼果。于是说“其果即是…”。
Ṭhānaṃ natthīti attano vādapatiṭṭhāpanakāraṇaṃ natthīti attho. Attabhāvapaṭilābheneva sattānaṃ jātiādīnaṃ patti sammukhībhāvo ca jāyatīti āha ‘‘sampattatā, paccakkhatā ca paṭhamatā’’ti. Bhagavato desanākkameneva vā paṭhamāditā daṭṭhabbā.
『无所住处』者，指论自己论点作为立论理由皆无所立之义。正如『获得自身存在』，众生对于存在如生起与灭尽等缘起，面对其获得也称为『存在』。故云『现成、圆满为初等』，此句依世尊所说法门，宜作初学之立。
Parijananādīhīti pariññāppahānasacchikiriyābhāvanāhi, nissakkavacanañcetaṃ aññasaddapekkhāya. Dhammañāṇakiccanti sabhāvadhammāvabodhakiccaṃ. Pariññeyyādīni etapparamānevāti ito paraṃ neyyaṃ natthīti dasseti.
『根本断灭等』谓通过证知根本断灭真实之功用，及断绝的现量显现。『非托他言』者，断灭不是依赖他语，乃自知法义之功用。『应断灭等』指出，超越此处者为不可断灭，表达此义。
Dukkhādīnaṃ ariyasaccabhāvassa anurūpaṃ yuttaṃ, ācariyaparamparāgataṃ vā savanaṃ anussavo. Sutānusārena, aññathā vā kakkhaḷaphusanādianiccādisabhāvasāmaññākārapariggaṇhanaṃ ākāraparivitakko. Yathāvitakkitākārassa diṭṭhisaṅkhātāya dassanabhūtāya paññāya nijjhānakkhamanaṃ rocanaṃ diṭṭhinijjhānakkhanti. Ādicco viya pabhāya nirodhaṃ phusati sacchikaroti kilesandhakāraṃ viddhaṃseti. Cattāripi saccāni passatīti vuttaṃ ‘‘yo, bhikkhave, dukkhaṃ passatī’’tiādinā.
此段说明苦等圣谛本质相应的合宜教法与师承传闻。依戒律而听闻，或用他法述如无常等法共相，将法相包围在相识中。为证悟见解，善于念观诸相，令知见断除烦恼生起。光明如火，灭除烦恼杂染，证得真实。正如经典云『比库们，能见苦者唯此是也』。
Kālantaradassananti nānābhisamayaṃ vadati. Ekadassinoti ekasaccadassino. Na yojetabbā siyāti yojanāyañca sabbadassanaṃ dassanantaraparamanti dassanānuparamo āpajjeyya, saccānañca nānābhisamaye dukkhadassanādīhi paṭhamamaggādippaheyyānaṃ saṃyojanattayādīnaṃ ekadesappahānaṃ āpajjati. Tathā ca sati ekadesasotāpattimaggaṭṭhatā, tadanantarañca pattabbena phalena ekadesasotāpannatā ca āpajjati, tasmā na saccānaṃ nānābhisamayo yutto. Yathā ca nānābhisamayo na yutto, evaṃ ārammaṇābhisamayopi. Yadi hi ārammaṇakaraṇena catusaccābhisamayo icchito, na maggo sayameva attānaṃ ārammaṇaṃ karotīti aparipuṇṇo saccābhisamayo siyā. Aññena maggena maggo ālambīyatīti paripuṇṇovāti ce? Evaṃ sati yena maggena maggo ālambito, sopi aññena, sopi aññenāti anavaṭṭhānaṃ siyā, tasmā na ārammaṇapaṭivedhato catusaccābhisamayo yutto, vuttanayeneva pana yutto. Kiñca paricchinditabbaṃ samucchinditabbañca ālambitvā paricchedasamucchedabhāvanā maggañāṇassa na yuttā tato anissaṭabhāvato, sabbasaṅkhatavinissaṭaṃ nibbānameva pana ārammaṇatā yuttā. Ahetukadiṭṭhi akiriyadiṭṭhiggahaṇena gahitā hetubyāpārova paramatthato kiriyāti katvā.
『时间相续之见』指诸多不同次第之觉悟时相。『一得见者』即初见一谛境。非应合有距、间断的相续，即见谛后不必即入下一谛。觉悟时相与觉观次第中，初始断舍烦恼及束缚亦为一时相断。正念成道痴即起一时相现，随后至果亦入一时相。故诸谛觉悟无多时际相应统一。因不同时相不统一，同法门不同觉相续亦不同。若以单一觉相续诠释全四谛觉悟，而途径全如己所欲，则觉悟未圆满。凡依他法以法相分解认知，不成正法。惟断舍一切缘起相后的涅槃真实，方是觉悟正理。错误的无因见、无为见，皆因执受善巧因缘力而起，非究竟实相。
Pavattetīti sajjati, pavattiyā vā hetu hoti. Nivattetīti saṃharati palayaṃ gameti, palokatādivasena vā mokkhahetu hoti. Padhānatoti pakatito, yaṃ ‘‘abyatta’’ntipi vuccati.
『现行』者，意谓生起，有缘则生。『止息』者，含摄收敛、离散等，似打散离退，亦为解脱之因。『显达』即显明，以「成就」未坏之意。
‘‘Kālo karoti bhūtāni, kālo saṃharatī pajā;
『时间主宰诸众生，时间收摄众生』，即时间为诸众生生灭活动之主宰与终结因。
Kālo sutte jāgarati, kālo hi duratikkamo’’ti. –
时间在经中觉醒，时间实为难以逾越者。
Evaṃvādā kālavādino. ‘‘Kaṇṭakassa tikhiṇatā, kapiṭṭhaphalādīnaṃ parimaṇḍalatā, migapakkhisarīsapādīnaṃ vicittabhāvoti evamādayo kena kāritā? Sabhāveneva siddhā, evaṃ sabbampi, na ettha kassaci kāmakāro’’ti evaṃvādā sabhāvavādino. ‘‘Loko niyato acchejjasuttāvutābhejjamaṇisadiso , na ettha kassaci purisakāro’’ti evaṃpavattavādā niyativādino, –
时论者如此说：如荆棘的锋利，如椰枣果实等圆形，如鹿、鸟、蛇、蜥蜴等脚的斑纹，这些诸法的分别性是何者所作？答曰皆由本性所成，如是种种现象亦然，在此无有任何他者为因。此为本性论者所说。又曰：世间按规律运转，如炼金石般不增不减，故无有人为之作，此为宿命论者所言。
‘‘Yadicchāya pavattanti, yadicchāya nivattare;
它们随意而行，随意而止；
Yadicchāya sukhadukkhaṃ, tasmā yadicchatī pajā’’ti. –
随意而受苦与受乐，因随意故众生亦然。
Evaṃpavattavādā yadicchāvādisaṅkhātā adhiccasamuppattivādino ca ettha sabhāvavāde eva antogadhāti daṭṭhabbā. Aṇūhi loko pavattatīti ājīvakavādaṃ sandhāyāha. So hi akāraṇapariggaho. Kaṇādavādo pana issaricchāvasena aṇūnaṃ saṃyogaviyogato lokassa pavattinivattiṃ vadati. Padhānassa appavattīti mahatādibhāvena apariṇāmo, anabhibyatti vā. ‘‘Ahamañño, pakati aññā’’ti evaṃ pavattapakatipurisantarajānanena attasukhadukkhamohesu avibhāgaggahaṇe nivattite kira vuttanayena padhānaṃ nappavattati, so vimokkhoti kāpilā. Evamādīti ādi-saddena mahābrahmuno samīpatā, saṃyogoti evamādīnampi saṅgaho veditabbo.
此宿命论者根据意志说和所余生起说，于此处终究会归于本性论。生活目睹世间由微尘而流转无间，谓之生活教说。此非因缘所成。微尘论者又以执着欲念为由论说微尘间的结合与分别，引致世间轮转与止息。大根本无常等总相虽未变易，然因执着乐苦分别不调伏故，轮回不止，此谓非流转，称为解脱者。以此开端言辞，在大梵天前会合应知“结合”之义。
Ekattāti ekabhāvato ekopi vutto. Tayoti kiccavibhāgena. Tānīti sammāvācādisīlāni. Chandassa saddahanānukūlāpi chandanavasena pavatti hotīti saddhindriyasaddhābalehi saddhiṃ chandiddhipādo vutto. Tādise kāle upekkhānimittānubrūhanena upakārā samādhissa samavāhitāvasena tādisakiccāva upekkhā veditabbā.
“同一”者谓其同一性，一说一体。三个为行的细分。其名谓正确言语等戒律。即使顺从欲望之言辞亦像檀香一般自然散布，故以坚定信心和适当的法语得传布之力。于此同一时，因缘以平等心和不动心为依止，应知此等行之平等心。
Vighātakattāti saṃharaṇīyavasena vihantabhāvato.
“Vighātakattāti”者，意指具有毁灭性质、应当摧毁的本质，具有强烈破坏或消除的状态。
Ariyasaccadvayanti samudayamaggasaccadvayaṃ. Tenevāti yathāvuttadukkhādisaddānaṃ pariññeyyādivācakattā eva. Ādipadasaṅgahoti ‘‘dukkhaṃ, na ariyasacca’’nti iminā catukke ādipade saṅgaho. Tadapekkhanti ariyasaccasaddāpekkhaṃ dukkhasaddaṃ. Catutthapadasaṅgahoti ‘‘neva dukkhaṃ, na ariyasacca’’nti iminā padena saṅgaho. Avasesakilesādayoti taṇhāvajjakilesā avasesākusalā, sāsavāni kusalamūlāni, sāsavā ca kusaladhammā. Te hi abhidhammabhājanīye samudayabhāvena vuttā, na ariyasaccabhāvenāti āha ‘‘samudayo, na ariyasacca’’nti. Aññāni maggaṅgānīti phalasammādiṭṭhiādayo. Iminā nayenāti etthāyaṃ yojanā – atthi samudayo, na ariyasaccaṃ, atthi ariyasaccaṃ, na samudayo, atthi samudayo ceva ariyasaccañca, atthi neva samudayo, na ariyasaccaṃ. Tattha paṭhamapadaṃ vuttatthaṃ. Nirodho ariyasaccaṃ, na samudayo, taṇhā samudayo ceva ariyasaccañca, maggasampayuttā dhammā sāmaññaphalāni ca yassa pahānāya bhagavati brahmacariyaṃ vussati, tadabhāvato neva samudayo, na ariyasaccaṃ. Itarasaccadvayaṃ ariyasaccaṃ tassa tassa pabhāvakaṭṭhena siyā samudayo, na pana yassa pahānāya bhagavati brahmacariyaṃ vussati tathatthena. Itaracatukkadvayepi ādipadaṃ vuttatthameva. Sesesu samudayo ariyasaccaṃ, na nirodho, asaṅkhatadhātu nirodho ceva ariyasaccañca, maggasampayuttā dhammā, sāmaññaphalāni ca yassa sacchikiriyāya bhagavati brahmacariyaṃ vussati tathatthena neva nirodho, na ariyasaccaṃ. Itarasaccadvayaṃ ariyasaccaṃ, nirodhadhammatāya siyā nirodho, na pana yassa sacchikiriyāya bhagavati brahmacariyaṃ vussati tathatthena. Tathā nirodho ariyasaccaṃ, na maggo, ariyamaggo maggo ceva ariyasaccañca, maggasampayuttā dhammā, sāmaññaphalāni ca yassa bhāvanāya bhagavati brahmacariyaṃ vussati tathatthena neva maggo, na ariyasaccaṃ. Itarasaccadvayaṃ siyā maggo upapattimaggabhāvato, na pana yassa bhāvanāya bhagavati brahmacariyaṃ vussati tathatthena.
圣谛中的双谛，即苦谛与集谛，及道谛与灭谛。此谓「如是」，即是按照前文所言，诸苦等名词当在这里获得彻底了解的指称。所谓四种本句集合，即以『苦非圣谛』为首句的聚合，意在聚合对苦之词义的依赖；其次是圣谛词句的期待，依赖于苦之词；第三称第四句为「非苦非圣谛」句，聚合内容即否定苦与圣谛之联合。余下所谓「终末烦恼等」，是指渴爱及诸烦恼等，其分别善恶根本及蒸盛根本，被指为非圣谛性质，故称「集而非圣谛」。其它诸谛，譬如果报之正见等，以此义理为引导法——此是义，每有集而非圣谛，亦有圣谛而无集；又有集与圣谛俱具，亦有集非具，圣谛亦非具。首为集是、非圣谛。灭谛是圣谛而无集，含烦恼灭、禅定等圣谛，而不含集。果谛是圣谛且带灭成分，为出家之菩提道所依。余集非圣谛诸谛，带正见等。灭谛是圣谛而非道，内含出家修持之禅定般涅槃，但不被称为道谛。道谛则是一种修道路径，为出家人之修习法门中常见。余双谛亦以首句相同原则判别。
Santanti samānaṃ. Evaṃ itaresupīti kātabbāpi kiriyā kārakarahitā kevalaṃ attano paccayehi tāya pavattamānāya paccayasāmaggī kiriyaṃ karotīti vohāramattaṃ hoti. Nibbutigamakesupi eseva nayo.
谓诸法相通同。其他说，指行为作用已消失，仅以自己缘起条件显现动作的和合称法行，此即行为的涅槃归去。
Sāsavatā asubhatā kilesāsucipaggharaṇato. Dukkhādīnanti dukkhasamudayamaggānaṃ. Samudayādibhāvoti dukkhassa samudayamaggabhāvo, samudayassa maggadukkhabhāvo, maggassa dukkhasamudayabhāvo ca, na pana nirodhabhāvo dukkhādīnanti sambandho. Aññamaññasamaṅgitāti dukkhādīnaṃ itarītarasabhāvayogo. Taṇhāyāti ādhāre bhummaṃ. Punabbhavassāti punabhavasaṅkhātassa āyatidukkhassa. Pakativādīnanti kāpilānaṃ. Vikārāti mahatādayo byattā. Vibhāvatoti abhibyattito, pariṇāmato vā pubbe. Paṭippalīnā cāti pacchā pakatiyaṃ palayaṃ gatā vesammaṃ muñcitvā sattādisamabhāvena anto samoruddhā. Tenāha ‘‘pakatibhāveneva tiṭṭhantī’’ti. Pakatibhāvenevāti abyattabhāveneva . Samudayabhāvenāti taṇhāsaṅkhātapabhavabhāvena. Aññathā taṃsampayuttaavijjādīnampi samudayabhāvo labbhatevāti. Avibhattehīti vesammavirahena pakatibhāvaṃ gatehi. ‘‘Vikārehī’’ti sāmaññato vutte ‘‘mahantā’’tiādinā sarūpato dasseti. Tattha mahantoti mahābuddhi. Tañhi kāpilā ‘‘mahāajjhāsayo’’ti ca voharanti. Rūpatammattādayo pañca tammattā, ahaṃkāro cāti cha avisesā. Cakkhu sotaṃ ghānaṃ jivhā kāyo vācā pāṇi pādo pāyu upatthaṃ manoti ekādasindriyāni. Pathavī āpo tejo vāyo ākāsanti pañca bhūtavisesā, tehi. ‘‘Pakatibhāveneva ṭhitehī’’ti iminā ‘‘avibhattehī’’ti padassa atthaṃ vadati. Sagabbhāti sabījā asuññatā. Tantūsūti suttesu samavāyikāraṇabhūtesu. Tathā kapālesu. Tividhañhi te kāraṇaṃ vadanti upādānakāraṇaṃ nimittakāraṇaṃ samavāyikāraṇanti. Tattha turivemasalākādayo upādānakāraṇaṃ. Tantavāyo nimittakāraṇaṃ. Tantavo samavāyikāraṇanti. Dvīsu aṇūsūti pathavībhūtesu vā āpotejovāyobhūtesu vā dvīsu paramāṇūsu. Idhabuddhivohārajanakoti ‘‘idha tantūsu paṭo, idha kapālesu ghaṭo, idha bīraṇesu ghaṭo’’tiādinā nayena hetuphalānaṃ sambandhabhūtena sattānaṃ idhabuddhivohārā jāyanti. So govisāṇānaṃ viya avisuṃ sahasiddhānaṃ sambandho samavāyo. Khāṇusenānaṃ viya pana visuṃsiddhānaṃ sambandho saṃyogo. Tīsu aṇūsu tiaṇukaṃ phalaṃ samavetaṃ ekībhūtamiva sambandhanti yojanā. ‘‘Samaveta’’nti etassa ‘‘ekībhūtamiva sambandha’’nti idaṃ atthavivaraṇaṃ. Mahāparimāṇanti mahantaparimāṇaṃ mahāpathavīādikaṃ ekaṃ phalaṃ, yaṃ te ‘‘kāriyaṃ drabya’’nti vadanti. Yehi kāraṇehi āraddhaṃ kāriyadrabyaṃ, tadantogadhāni eva tāni kāraṇāni maññantīti āha ‘‘attano antogadhehi kāraṇehī’’ti. Sati samavāye hetumhi phalaṃ samavetanti phale hetu siyā, taṃ natthīti dassento āha ‘‘samavāyābhāvā phale hetu natthīti hetusuññaṃ phala’’nti.
「烦恼」是因污秽的恶习性起。「苦等」是指苦、集、灭、道四圣谛。所谓因之相系，表示苦谛即集谛之性质，集谛就是道谛之苦性质，且道谛亦是集谛之苦性，苦等相连，不包含灭谛的性质。相互交织成苦等诸法的不同性质组合。所谓渴爱，是其根本。生死轮回是长期从生死中延续的苦业。花王派中其变化说，指诸大类分别盛衰。由先向后的覆灭与变化。故称「在覆灭中存续」。由覆灭而存续，称其为相续而今仍立存。集谛由渴爱之生起而存，一切煩恼种类皆得此因相续。未灭即是覆灭离的因相续状态。曰「变化消失」为常称。大种类以此因相续表现智慧通达。所谓大智慧即大觉悟。故渴爱被称为大师之所称「大精明」。诸色界等五种色性，及我慢，共六种不可分离者。眼、耳、鼻、舌、身、语、手、足、肛、意，共十一根。地、水、火、风、空，五种元素特性。此谓「存续者」之不灭意义。种子即种子之不空虚。丝线，指顺理成章合起来的因素。头骨等所归依的因。三种因：取缔之因、标记之因、合成之因。头发等被视为取缔因。丝线为空地之因，合起来为大乘生起之因。二微粒，谓地元素水火风元素中二微粒成因。于此智慧通达说，譬如丝线上结、骨上棺、稻谷壳等，众生智慧相续产生。譬如牛奶之族群相续生灭，形同细微复杂联系。矿石中杂质形同纯净与杂质结合。三微粒各自结合等果，似合一整体，谓之相续。所谓相续即如合一之整体相续说明。大数量是数量甚巨，如大地等为一个整体果体，谓作“应作之物”。谓于此缘由引发之所依物，即自内缘由成为因缘者。念处合起中，因即果同起，若无此，则因果不存在，因不存在，果相也不存在。
Āhārabhedeti kabaḷīkārādiāhāravisese. Tappaccayadhammabhedeti ajjhoharaṇīyavatthusaḷāyatanaavijjāabhisaṅkhārasaṅkhāte tesaṃ paccayabhūtadhammavisese, ojaṭṭhamakarūpavedanāpaṭisandhiviññāṇanāmarūpasaṅkhāte vā tannibbattadhammavisese, te paccayā etesaṃ dhammavisesānanti tappaccayadhammabhedā. Rūpādiārammaṇavasena vāti yojanā. Yānadvayavasenāti samathavipassanāyānadvayavasena. Kiñcāpi maggakkhaṇe samathavipassanā yuganaddhāva, yathā pana suññatādisamaññā, evaṃ samathavipassanāsamaññāpi āgamanato maggassa siyunti āha ‘‘āgamanavasena vutto’’ti. Yassa vā paññindriyaṃ adhikaṃ, tassa maggo vipassanā, itarassa samathoti evamettha attho daṭṭhabbo.
饮食分类，指由杂质等决定饮食类别。条件依赖法之分别，谓粗重饮食及所依根、识、业之束缚关系，色身与感受、识、名色相续等所生起现象。此种依赖法的分别，称为条件依赖法的区别。以色等感知对象为结合。以两法相合为止观双运。于成道时，止观双运合一，如空等相似止观平等。故称“依缘而说”。若智力根超过，谓为观；其它则称止，于此具有此义。
Samādhijāti samādhānaṭṭhova. Tato evāti samādhianuguṇakiriyattāva.
定体相，当如坚固基础。进而谓定的辅助行为之故。
Ādāya ūhitvāti gahetvā viya takketvā vitakketvā. Dvinnanti sammādiṭṭhisammāsaṅkappānaṃ. Purimakālassa viya niddeso yathā ‘‘ekaṃ khandhaṃ paṭicca tayo khandhā’’ti, ‘‘ekaṃ mahābhūtaṃ paṭicca tayo mahābhūtā’’ti ca.
『取用、取受』者，如同拿取、盘旋、推拉。此系二者的『正见』与『正思惟』。如昔时说法所比，譬如『依一蕴而有三蕴』，又譬如『依一大水所成三大水』。
Ogāhitunti ñāṇena paṭivijjhituṃ. Gahetuṃ asakkuṇeyyatāya saṇhattaṃ. Sukhumāya paññāya gahetabbatāya sukhumattaṃ. Itīti iminā kamenāti ayamatthoti adhippāyenāha ‘‘itisaddena vijānanakkamaṃ dassetī’’ti. Evaṃ pakārehīti evaṃ-saddena jotiyamāno eva attho pakāra-saddena vuccatīti ‘‘evaṃ-saddena vijānanakāraṇabhūte naye dassetī’’ti vuttaṃ. Itīti vā nidassanattho. Tena vuttappabhede paccāmasanavasena nidasseti. Evaṃ-saddo idamattho. Tena evaṃ pakārehīti idaṃpakārehi, īdisehīti attho.
『取用』者，以智慧能穿透。因不能以粗薄方式取用，故应以细微智慧而取用，故称细微。此即为此处所言之『取用』，由胜任之力散发『如是』名声，谓『此音显现了识行』。于此称之为『如是音』，乃因清楚明了其理。曰：『如是音显现识为归因之理』。此谓为示范意旨。此以略显疏理。其所说善法，依前文说法以示范。此为『如是音』之含义。其亦谓以『如是』称呼示范内容。
Uddesavaṇṇanā niṭṭhitā. · 略说之解释已毕。
1. Dukkhasaccaniddeso1. 苦谛之阐述
Jātiniddesavaṇṇanā生之阐述的解释
§190
190.‘‘Jātiādiniddese’’ti iminā ‘‘tatthā’’ti padassa atthaṃ vadati. Dukkhamātikāti dukkhadukkhādīnaṃ dukkhavisesānaṃ uddeso. Padadvayeti ‘‘pariyāyadukkhaṃ, nippariyāyadukkha’’nti etasmiṃ padadvaye.
190. 以『生等指示』称谓，谓『如是』一词含义。『苦本体』者，指苦及诸苦的特别涵义。所谓双辞，乃指『变化苦』与『非变化苦』，此即此二词之含义。
Dukkhattāyevāti nippariyāyadukkhataṃ vadati. Sabhāvena nāmaṃ visesetīti anvatthasaññataṃ dasseti. Purimena sabhāvadukkhavācakena dukkhasaddena. So hi visesanaṃ avacchedakabhāvato pacchimaṃ saṅkhāradukkhaṭṭhaṃ viseseti. So hi nivattetabbagahetabbasādhāraṇattā avacchinditabbo. Tenāti vipariṇāmaadhiṭṭhānādipakāravisesena.
云苦之性质，即是指非变化苦。『由共同体而特定』，示意共相所表示的含义。前文所称『共同体苦』之苦音，即指共相苦。此因此共相具切断别相之特性，特指后方分别之行苦。由此，应当以一般性而非断绝式视之而返回。此即因以变化执着设基之特性。
Desetabbassa atthassa saṅkhipanaṃ idha saṅkhepo, so ca tabbibhāgānaṃ sādhāraṇabhāvoti āha ‘‘saṅkhepo sāmañña’’nti. Antokaritvāti antogadhe katvā, saṅgahetvā vā. Ubhayathāpīti saṅkhepatopi vitthāratopi. Sādhāraṇabhāgānaṃ vibhajanaṃ vibhāgo, vitthāroti āha ‘‘vitthāro pana viseso’’ti. Visesantaranivattakoti vibhāgantarāsaṅgāhako.
此处略述应说义义理。且以普通称谓综合其部分，谓之『略通共相』。『内合持』者，指在内部相聚或结合。『同时二者』者，含括略述和详细两法。『共相部分之分割』谓划分为不同部分，详述则言『详述有别』。此谓别相转归之合持。
§191
191.Aparatthāti bhummavacanaṃ sāmiatthe yathā ‘‘sabbattha pādaka’’nti āha ‘‘sāmiatthepi hi aparatthasaddo sijjhatī’’ti. Siddhi pana ‘‘itarāhipi dissatī’’ti iminā veditabbā. Yasmā ca evaṃ saddo sambhavati, tasmā pāḷiyaṃ sāmivasena vuttaṃ aṭṭhakathāyaṃ bhummavasena dassitanti dīpento ‘‘tesaṃ tesanti vā’’tiādimāha. Aparassāti aparassa sattassa. Manussādibhedo upapattibhavo gati, tabbisesabhūtā khattiyādisāmaññādhiṭṭhānā khandhā jātīti dassento ‘‘pañcagativasenā’’tiādimāha.
191.『无外义』者，为基本涵义，如『处处足迹』。又言『基本义亦有称呼』。然此称乃在别处亦显现。据此音出现，故外典如《巴利语》《注疏》多以称本义。称谓『彼此诸体』。谓人种等区分之缘故，属特殊者如将军等种族依共同体而生，行体转生，即所谓『五行迁变』如是说。
Tiṇākāroti tiṇavikappo, tiṇavisesoti attho. Evanti nidassane. Tena vuttappakāraṃ paṭhamaṃ viññāṇapātubhāvaṃ paccāmasati. Tadupādāyāti tato paṭṭhāya. Ariyabhāvakaraṇattāti ariyabhāvakāraṇattā. Karotīti hi karaṇaṃ. Ariyasadisattā vā ariyasīlaṃ. Puthujjanakalyāṇakānampi hi catupārisuddhisīlaṃ ariyasīlasadisaṃ. Ākāravikārāti uppajjanādiākāravikatiyo. Sahuppādakāti uppādasahitā uppādāvatthā khandhā. Āyatanavasenāti paripuṇṇāparipuṇṇāyatanavasena. Yonivasenāti aṇḍajādiyonivasena. Ekekeneva padenāti yathā dutiyanaye jātiādipadesu dvīhi dvīhi padehi paripuṇṇāparipuṇṇāyatanayonivibhāgena sabbasatte pariyādiyitvā jāti dassitā, na evamidha. Idha panetesu ekekeneva padena avibhāgato sabbasatte pariyādiyitvā. Ubhayatthāti purimapacchimanayesu bhāvaniddesova yutto. Anabhihite vibhattividhānaṃ, nābhihiteti. Pākaṭā nibbattīti abhibyattā nibbatti.
『草之类』者，乃草之差别，其义为草之特殊形态。『如是』者，用于例示。以此回忆前述第一识之显现方式。『从彼起』者，从彼处开始。『因作圣者之状态』者，即作圣者之状态之原因。盖『作』者，即作为因缘之义。或者，因与圣者相似，故称『圣者之戒』。盖凡夫善人所持之四遍净戒，亦与圣者之戒相似。『形态变异』者，即生起等种种形态之变化。『俱生者』者，即与生起同时俱有、处于生起位之诸蕴。『依处之门』者，依完全与不完全之处而言。『依胎生之门』者，依卵生等胎生之门而言。『仅各以一句』者，譬如在第二义中，于生等诸句，以两两之句，依完全与不完全之处胎生之分别，摄尽一切众生而显示『生』；然此处则不如是。此处乃就此等诸句，各仅以一句，不加分别，摄尽一切众生。『两者』者，谓于前后两种义中，唯有名义之说明方为适当。若未被表达，则施设文法之规则，以『未被表达』之理而行。『显著之生起』者，即明了显现之生起。
Dvinnaṃ dvinnanti ekavokārabhave rūpāyatanadhammāyatanavasena dvinnaṃ, catuvokārabhave manāyatanadhammāyatanavasena dvinnaṃ. Seseti pañcavokārabhave. Pañcannanti cakkhusotamanorūpadhammāyatanavasena pañcannaṃ. Tāni hi rūpabhave pañcavokāre upapattikkhaṇe uppajjanti. Kāmadhātuyaṃ paṭisandhikkhaṇe uppajjamānānanti yojanā. Vikalāvikalindriyānanti aparipuṇṇaparipuṇṇāyatanānaṃ sattānaṃ. Indriyavaseneva hi āyatanānaṃ vekallaṃ icchitabbaṃ. Tattha vikalindriyassa sattannaṃ navannaṃ dasannaṃ punapi dasannaṃ, itarassa ekādasannaṃ āyatanānaṃ vasena saṅgaho veditabbo. Sattannanti kāyamanorūpagandharasaphoṭṭhabbadhammāyatanavasena sattannaṃ. Gabbhaseyyakañhi sandhāyetaṃ vuttaṃ. Navannanti cakkhusotasaddāyatanavajjānaṃ navannaṃ. Andhabadhiravasena hidaṃ vuttaṃ. Dasannanti cakkhusaddavajjānaṃ. Puna dasannanti sotasaddavajjānaṃ. Andhavasena, badhiravasena cetaṃ dvayaṃ vuttaṃ. Ekādasannanti saddavajjānaṃ.
『二二』者，于一蕴有处，依色处与法处之门为二；于四蕴有处，依意处与法处之门为二。『其余』者，即五蕴有处。『五五』者，依眼处、耳处、意处、色处与法处之门为五。盖此五者，于色界五蕴有处，于结生之刹那生起。连结语为：『于欲界，在结生刹那生起者』。『具残缺与完全诸根之众生』者，即具不完全与完全之处的众生。盖诸处之残缺，应当唯依诸根来理解。于此，残缺根者，应以七处、九处、十处、再十处之门来理解其摄集；完全根者，则以十一处之门来理解。『七』者，依身处、意处、色处、香处、味处、触处、法处之门为七——此乃就胎生者而说。『九』者，即除眼处、耳处与声处外之九处——此乃就盲者与聋者而说。『十』者，即除眼处与声处之十处。『再十』者，即除耳处与声处之十处——此二者分别就盲者与聋者而说。『十一』者，即除声处之十一处。
Taṃdukkhabhāvoti pariyāyadukkhabhāvo. Tattha nibbattinivāraṇenāti uppalapadumādīsu uppattipaṭikkhepena abhāvakathanena. Dukkhuppattikāraṇeti dukkhuppattiyā hetubhūte dukkhuppattiṭṭhāne.
『彼苦之状态』者，乃依附带义而言之苦的状态。于此，『以阻止生起』者，即以禁止生于青莲花、红莲花等处之方式，以论说其不存在。『苦生起之因』者，即作为苦生起之因的苦生起之处所。
Maraṇaniddesavaṇṇanā死之阐述的解释
§193
193.Khandhabhedassāti khandhavināsassa. Soti khandhabhedo. Pabandhasamucchedoti pabandhassa accantasamucchedo. Tabbhāvatoti sammutimaraṇabhāvato. Tadekadesabhāvatoti tadavayavabhāvato. Tasseva nāmanti asammohatthaṃ vuttaṃ sabbassāpi ekakammanibbattajīvitindriyappabandhavicchedabhāvato. Sammutimaraṇameva hi jātikkhayamaraṇaṃ, taṃ pana jātikkhayamaraṇaṃ upakkamamaraṇaṃ, sarasamaraṇanti duvidhaṃ. Tattha sarasamaraṇampi āyukkhayamaraṇaṃ, puññakkhayamaraṇanti duvidhaṃ. Evametesaṃ tadekadesatā veditabbā. Yañcettha upakkamamaraṇaṃ, taṃ akālamaraṇaṃ. Sarasamaraṇaṃ kālamaraṇaṃ. Maraṇena sattā yathāladdhaattabhāvena viyujjantīti āha ‘‘sampattibhavakkhandhehi viyojetī’’ti.
“Khandhabhedassāti”，即五蕴破坏。‘Pabandhasamucchedoti’是指束缚彻底断灭。‘Tabbhāvatoti’是约定死之状态。‘Tadekadesabhāvatoti’指此为其一分。此名称是用于说明迷惑断灭，因为一切皆因一业之生死而束缚断除。生死死即为涅槃死亡。此处分为即将死与成就死。尚又成就死分为寿命终了死与福报终了死。此理亦须认知。若为即将死就是非时死，成就死即是当时死。说“众生死时，随其业分散”，表达此义。
Kāraṇatthoti mūlattho. Mūlañhi ‘‘ādī’’ti vuccati ‘‘ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā’’tiādīsu (saṃ. ni. 5.369). Tenāha ‘‘sandhibandhanacchedamūlakanti attho’’ti.
“Kāraṇatthoti”即根本意。根本被称为“始”。“谁是善法的起点？戒简清净，见正直”等说。故说“是契合束缚断灭的根本义”。
Phalakiriyāgabbhā īdisī hetukiriyāti katvā vuttaṃ ‘‘antogadhā’’ti. Byasanassa hi āpādakehi āpādanaṃ āpādetabbaāpattiyā saheva sijjhatīti.
“Phalakiriyāgabbhā”此是因果关系，已明确说明其为内在缘起。由于堕落者染污而堕落，对忧患应当防避，故染污性与所生业果共灭。
Sokaniddesavaṇṇanā愁之解释注释
§194
194. Sukhaṃ hinoti pavattati etenāti sukhakāraṇaṃ hitaṃ. Bhogabyasanādipadatthavisesanti bhogabyasanaṃ, sīlabyasananti evaṃ bhogasīlapadānaṃ vasena atthavisesaṃ. Samāsavisesanti ‘‘rogoyeva byasanaṃ, diṭṭhi eva byasana’’nti samānādhikaraṇavasena samāsavisesaṃ. Annapānavatthayānādi paribhuñjitabbato bhogoti adhippeto, so ca dhammasamūhabhāvena. Tabbināsāti ñātibhogabyasanāni vuttānīti te vikārabhāvena paññāpetabbattā paṇṇattimattā. Parinipphannaṃ nāma khandhapañcakaṃ. Ataṃsabhāvattā paṇṇatti aparinipphannā, anipphannā ca hotīti vuttaṃ ‘‘aparinipphannataṃ sandhāya anipphannānīti āhā’’ti. Na hi paṇṇatti kenaci nipphādīyati. Aññatthāpi aparinipphanne anipphannavohāro āgatoti dassetuṃ ‘‘aparinipphannataṃyevā’’tiādimāha. Kāmañcettha aparinipphannaṃ ‘‘anipphanna’’nti vuttaṃ, ‘‘nipphanna’’nti pana na parinipphannameva vuccati, nāpi sabbo sabhāvadhammoti dassento ‘‘khandhavibhaṅge cā’’tiādimāha. Nipphannatā vuttāti sambandho. Anipphannatā sabhāvadhammattepi kenaci na nipphādīyatīti katvā.
194. 快乐向前推进，因此称为快乐之因。享受等的恶习之意用以说明这些恶习；享乐恶习指的是感受和戒律上的执着，从享受和戒律的立场来说具有特殊意义。诸烦恼恶习指的是诸如“病即为恶习，见解亦属恶习”等烦恼类恶习，因为它们属于同一范畴的综括性恶习。由于应当遍行饮食、入出息念等法，为方便起见，统称为享受。破坏则指亲属的享受恶习，因其属变化的性质而应觉知并以概念名之为意；破坏与恶欲成就的五蕴统一被称为终结。依其本性，概念（名称）非终结，而是非终结，因说：“非终结是为非终结。”实际上概念绝不会被断尽。又为明示他义，非终结的非终结出现，即所谓“专指非终结”。欲界诸处则称非终结为不可尽，而终结一词则仅限于终结状态，也不能表示所有本性的法，即于蕴分解等处称之。所谓的终结，意指法的相续；非终结则表明即使如本性法也不会有终结。
Saṅkucitaṃ cintananti pītisomanassapaṭipakkhato, dosasampayogato ca ārammaṇe anabhiratippavattimāha. Anto attano nissayassa niddahanavasena vā jhānaṃ cintanaṃ antonijjhānaṃ. Satipi anusocanabhāve attano katākatakusalākusalavisayo manovilekhabhūto vippaṭisāro kukkuccaṃ, yathāvuttaantonijjhānaṃ sokoti ubhinnaṃ viseso veditabbo.
拘谨思惟是指伴随着喜乐、愉快的心境，对烦恼执著并不欢喜之行。其末端，如同自己所依赖之燃烧火焰，禅定之思惟便是对此末端的熄灭。乃至正念时悼念自身已造作的善恶行为，心意犹如分裂反转，产生心中悲伤或懊恼，故被称为内熄灭之忧伤，两者皆是不同的特殊状态。
‘‘Manodvārajavanakkhaṇe’’ti paribyattamantonijjhānaṃ sandhāyāha, itaraṃ pana pañcadvārajavanesupi labbhateva. Tenāha ‘‘kāyaviññāṇādī’’tiādi. Domanassassāti asocanākārassa domanassassa, socanākārassāpi vā nānāvīthikassa. Tampi hi dukkhamevāti. Aññathāti manodvārajavane eva gahite. Tatthāti kāyavatthukamanodvārikesu.
此处说“心门关闭的时间点”，其实指的是特指的内在熄灭状态，其他四个门关闭（眼、耳、鼻、口）也能得到相似的状态。故这里说“身识等”诸根的熄灭。伤心是指悲哀的形态，伤哀则更加多样。因两者都是痛苦。换句话说，是专指心门关闭的状态。于是说是身、色、心意三门的内熄灭。
Paridevaniddesavaṇṇanā悲叹之解释注释
§195
195.Ādevanasaddaṃ katvāti ādevitvā, vilapitvāti attho. Puggalassa sambhamabhāvoti yassa sattassa uppajjati, tassa anavaṭṭhānabhāvo. Sambhamaṃ vā abbhantaragataṃ tassa paccupaṭṭhāpeti pākaṭabhāvakaraṇenāti sambhamapaccupaṭṭhāno.
195. 作出憎恶声响意谓已生憎恶，哭泣之意在此。个体之苦的缘起是指其生命存在时，苦不间断。集苦因内在存在，因此作苦因的集苦，即是苦因之维系。
Muṭṭhīhi pothanādīni muṭṭhipothanādīni.
拳头、斧头等物均称为拳斧等器具。
Yena domanassena. Pubbe vuttadukkhatoti ‘‘attano khandhaṃ muṭṭhīhi pothetī’’tiādinā vuttadukkhato. Taṃnidānanti paridevanidānaṃ.
以何悲伤所致。以前曾说过的苦指“用拳头打己身这般之苦”等，基于前面所说即为己身所造苦难。此即悲伤之缘起。
Dukkhadomanassaniddesavaṇṇanā苦与忧之解释注释
§196-7
196-7. Kāyadukkhābhibhūtassa patikārābhilāsāya tādisadukkhāvahapayogakālādīsu kāyikadukkhassa tadupanissayatā veditabbā. Etena dukkhenāti anāthatāhatthapādacchedanādidukkhena.
当一个人遭受身体的痛苦时，如果他盼望解除这样的痛苦，在经历身体痛苦的原因等诸多时机中，应当认识到这种附属于身体痛苦的原因。这是因为所谓痛苦之因，不包括那些没有触及、未受断截手足等严重苦痛的痛苦。
Upāyāsaniddesavaṇṇanā恼之解释注释
§198
198. Dukkhaṭṭhānanisajjādīni dukkhaṭṭhānādīni. Domanassassa vatthu hoti upāyāsoti sambandho.
『痛处』及『痛所消失』等，称为痛处等。忧愁产生的根源名为苦因，苦因就是烦恼。
Appiyasampayoganiddesavaṇṇanā与不爱者相会之解释注释
§199
199. Aññasāpekkhasaddo asamatthasamāsoti taṃ dasseti ‘‘yena samāso, na tassāyaṃ paṭisedhako a-kāro’’ti.
“依他声”是不由自主的聚集之义，表明这种聚集由于某种原因而成，且不存在违背这聚集的行为。
Pacchimadvayanti ‘‘samodhānaṃ missībhāvo’’ti idaṃ padadvayaṃ. Tadatthavasenāti samodhānatthassa, missībhāvatthassa ca vasena saṅkhāresu labbhati. Āgatehi ca tehi saṅkhārehi puggalassa saṃyogo hotīti yojanā.
“前后两者合称为‘合流，是混合不纯’”此词组中的含义，是在修行因缘之中，众行因缘于某种缘故而获得结合。而这种结合，是众行与个体结合的结合，这种结合称为“联结”。
Taṃgahaṇamattanti āpāthagatārammaṇaggahaṇamattaṃ.
“集聚”量，是指由八方来的外境所聚集的量。
Icchāniddesavaṇṇanā欲求之解释注释
§201
201.Taṃkālanti cuticittanirodhato uddhaṃ kālaṃ. ‘‘Yampī’’ti yaṃ-saddo karaṇatthe paccattanti yenapīti attho vutto. ‘‘Yaṃ iccha’’nti yaṃ-saddo yadā icchāpekkho, tadā ‘‘na labhatī’’ti ettha alābhapadhānābhāvato icchā visesīyatīti āha ‘‘alābhavisiṭṭhā icchā vuttā hotī’’ti. ‘‘Icchaṃ na labhati ya’’nti evaṃ kiriyāparāmasanabhūto yaṃ-saddo yadā ‘‘na labhatī’’ti etaṃ apekkhati, tattha guṇabhūtā icchā, padhānabhūto alābhoti āha ‘‘tadā icchāvisiṭṭho alābho vutto hotī’’ti.
此时指的是禅定的止息，亦即思想的止息。所谓“什么”，是指为达成某事所采取的行为，“以什么”为意。所谓“什么欲望”，是谓当有所欲时，未获得的因而生起的特别的欲望，故说“没有获得的欲望为优越欲望”。“欲望未获得”，这行为性质为后一行为的障碍，当欲望『不获得』时，是指获得无望，故曰“欲望为优越，未获称所得”。
Hirottapparahitā chinnikā, dhuttikāti vuccantīti āha ‘‘chinnabhinnagaṇenāti nillajjena dhuttagaṇenā’’ti. Kappaṭikā sibbitapilotikadhārino.
“无所高大尘染与断坏者”，谓称“断坏”者，是因“由已断及未断集合，以净洁的断坏集合为名”。又云“如琵琶，则有破裂，有柄、琴轴者。”
Alabbhaneyyaicchanti alabbhaneyyavatthusmiṃ icchaṃ.
“无所可得者生起欲心”，谓某物中生起与无所可得之物相称的欲望。
Upādānakkhandhaniddesavaṇṇanā取蕴解说之阐释
§202
202.Tādisassa vatthuno sabbhāvāti sāmaññato anavasesaggahaṇaṃ sandhāyāha.
第二〇二条。谓此种事物的“总性”，即惯常不具可破坏之性质，故称“总性”。
Atipākaṭena ati viya pakāsena dukkhenāti attho.
谓“极明显且过甚，引起苦恼”之意。
Dukkhasaccaniddesavaṇṇanā niṭṭhitā. · 苦谛解说之阐释已毕。
2. Samudayasaccaniddesavaṇṇanā二、集谛解说之阐释
§203
203.Mano viyāti mano-saddassa viya. Ika-saddenāti ‘‘ponobhavikā’’ti ettha ika-saddena. Gamiyatthattāti ñāpitatthattā. Karaṇasīlatā hi idha sīlattho, so ca ika-saddena vuccatīti kiriyāvācakassa karaṇasaddassa adassanaṃ appayogo. Vuttatthānañhi appayogo. Sati paccayantarasamavāye punabbhavassa dāyikā, tadabhāve adāyikāti vuttāti āha ‘‘adāyikāpi punabbhavaṃ deticcevā’’ti taṃsabhāvānativattanato. Tenevāha ‘‘samānasabhāvattā, tadānubhāvattā cā’’ti. Tattha sabhāvo taṇhāyanaṃ. Ānubhāvo paccayasamavāye phalanipphādanasamatthatā. Itaresūti avasiṭṭhakilesādīsu. Pavattivipākadāyino kammassa sahāyabhūtā taṇhā ‘‘upadhivepakkā’’ti adhippetāti āha ‘‘upadhimhi yathānibbatte’’tiādi. Yathānibbatteti attano paccayehi nibbattappakāre. Nandanaṃ saṃuppilāvanaṃ abhitassanaṃ. Rañjanaṃ vatthassa viya raṅgajātena cittassa vipariṇāmanaṃ, ramāpanaṃ vā. Rāgasambandhenāti rāgapadasambandhena ‘‘uppannassā’’ti pulliṅgavasena vuttaṃ. Rūpārūpabhavarāgo visuṃ vakkhatīti ettha vakkhati-kiriyāpadaṃ kammatthe veditabbaṃ.
第二〇三条。“心”由“心声”而起，如“一”字之音，此处“一”字指“常转生者”。谓此“一”字指向“所通达的真实意”，即“已见破相”。戒行为此处即“行为之相”，其用义为“行为者之语声”。谓此处“被称为一字者”，为能指示动词行为之声。释义指对此所说之义或用未尽之用。由于业识及因缘相续，复次生起，若无其因，则无复次生，即谓“复次生者亦是果”。依此理推，谓“以共同性质及相续关系为引起者，现出相续果”，是说“共同性质依止之果”，谓此果即带有共同性质之因缘所引起。谓“他处”，指未定习气等。谓“流转果报之因，同行者名为渴爱”，谓为其义指“因缘涌现体”。谓“业因缘、行为结业，随缘而灭”，谓“随缘而生之义”。谓“随缘生起”，谓彼果随其因缘生起之样子。谓“供养园林”，谓“迷情所生之执著心，乐色心转变之”，此为“因缘”。谓“因色之相随之生动”，谓“因色之感通达色相果”，“色及非色生之贪欲”，谓“贪爱之语，男性形态用语”。谓“形色与非形色之际生之贪”，谓此处所言为动词之义。
‘‘Savatthukaṃ cakkhu’’nti iminā sakalaṃ cakkhudasakamāha, dutiyena sasambhāracakkhuṃ. Chiddanti kaṇṇassa chiddapadesaṃ. Kaṇṇabaddhanti kaṇṇapāḷi. Vaṇṇasaṇṭhānato rattakambalapaṭalaṃ viya, kiccato mudusiniddhamadhurarasadaṃ maññanti. Sāmaññena gahitāti visayena avisesetvā gahitā. Visayavisiṭṭhāti cakkhādivisayavisiṭṭhā. Ettha uppajjatīti samudāyāvayavehi viya sāmaññavisesehi na nānattavohāro na hoti yathā ‘‘rukkho siṃsapā’’ti. Na hi sabbo rukkho siṃsapā. Tasmā kiriyābhedasabbhāvato ‘‘sayānā bhuñjanti sadhanā’’tiādīsu viya ‘‘uppajjamānā’’ti ettha kiriyāya lakkhaṇatā, itarattha lakkhitabbatā ca vuttā. Yadi uppajjamānāhotīti anicchitattā sāsaṅkaṃ uppādakiriyāya atthibhāvamāha. Tena uppāde satīti ayametassa atthoti ‘‘uppajjamānā’’ti ettha uppādo hetubhāvena vutto, itaro ca tassa phalabhāvenāti āha ‘‘so hi tena upayojito viya hotī’’ti. Uppajjamānāti vā taṇhāya tattha uppajjanasīlatā uppajjanasabhāvo, uppajjanasamatthatā vā vuttā. Tattheva cassā uppajjanasīlatā sakkāyato aññasmiṃ visaye pavattiyā abhāvato, samatthatā paccayasamavāyena, aññathā asamatthatā, yato kadāci na uppajjati. Nivisamānā nivisatīti etthāpi iminā nayena attho veditabboti.
“完整之眼”，谓此指全部眼藏，第二义为“和合之眼”。谓“切断”即耳之切断处。谓“耳缚”是耳之锁链。以色根为根基，如红染毯之覆盖，谓如此则以为甜美香馥。谓“一般取之”，谓除特定境界以外之取，特定者谓“眼等之境界”。谓此处意为“极为特殊之境”，谓“色及诸根之特定处”。谓“此处生起”即如集合所有生起条件，由一般取或特定处无差别之异。如“树非全为山印度枣树”，则谓“果之全部生起条件内，存在不同种类”，谓谓“行为差别也”，谓此处用“一同起”者。谓“若谓同时生起”，谓以妄念疑为缘生故，谓“故称生起”。谓“由生起”者，此有因之谓，谓他者谓“果”也，谓“如被利用者依赖此者”为义。谓“生起”为“渴爱之生起、本体及共性”，谓“同一时刻生起之状态”，谓“此处由色身等业错乱，无法依他处生起”，谓“共性及因缘即导致生起”，谓若不然则“无生起”。谓“安住及依住”，以此通达义理。谓此乃可由此而明知此义理也。
Samudayasaccaniddesavaṇṇanā niṭṭhitā. · 集谛解说之阐释已毕。
3. Nirodhasaccaniddesavaṇṇanā三、灭谛解说之阐释
§204
204. Taṇhāya virajjanaṃ haliddirāgassa viya palujjananti katvā āha ‘‘khayagamanavasenā’’ti. Vicchinnaṃ nirujjhananti vuttaṃ ‘‘appavattigamanavasenā’’ti. Cajanaṃ chaḍḍanaṃ, hāpanaṃ vāti āha ‘‘anapekkhatāya cajanavasena, hānivasena cā’’ti.
204. 如同黄胆药使热贪熄灭一样，对于渴爱也能使其平息，故说“灭绝离去的军团”。断绝渴爱者虽已停息，亦称之为“微弱退灭的军团”。放弃即舍离，如大风吹散般，说是“无所依止的舍弃军团”和“减少的军团”。
Tadappavatti viyāti tassā tittaalābuvalliyā appavatti viya. Appavattihetubhūtampi nibbānaṃ taṇhāya appavatti viya gayhatīti āha ‘‘tadappavatti viyā’’ti yathā ‘‘rāgakkhayo’’ti (saṃ. ni. 4.315, 330). Appavattibhūtanti taṇhāya appavattiyā pattaṃ, pattabbanti attho. Nibbānaṃ āgamma niruddhāyapi taṇhāya piyarūpasātarūpesu niruddhāti vattabbatādassanatthaṃ vuttāti yojanā. Ettha ca yasmā maggo, nibbānañca taṇhāya samucchedasādhanaṃ, tasmā ‘‘purimā vā upamā’’tiādinā upamādvayaṃ ubhayattha yathākkamaṃ yojitaṃ, ubhayaṭṭhāniyaṃ pana ubhayatthāpi labbhateva.
此消退如同其尖端的藤条般，正如渴爱的消退。因渴爱而消退的圣涅槃，亦说是“此消退”。如“贪欲的灭除”所示。所谓因消退而成，是指通过消退渴爱而达到。到达涅槃虽为止息，然从义理上讲，是渴爱在美好色相中被止息。这里因修行之道与涅槃均为断除渴爱的手段，故以“旧有的或比喻”等双重比喻妥当，两者皆成就且互为依据。
Nirodhasaccaniddesavaṇṇanā niṭṭhitā. · 灭谛解说之阐释已毕。
4. Maggasaccaniddesavaṇṇanā四、道谛阐释注释
§205
205.Titthiyehikappitassa maggassa pakatipurisantarañāṇādikassa. Ariyaṃ labhāpetīti ariyaṃ sāmaññaphalaṃ labhāpeti.
205. 对于同一所知的修道之路及其正确定义等者，应获圣果，谓之获得圣之普通果报。
Tabbipakkhaviratisabhāvāti tassā sammāvācāya vipakkhato micchāvācāya viratisabhāvā. Bhedakaramicchāvācā pisuṇavācā, sabbāpi vā micchāvācā visaṃvādanādivasena bhedakarīti āha ‘‘bhedakaramicchāvācāpahānenā’’ti. Visaṃvādanādikiccatāya hi lūkhānaṃ apariggāhakānaṃ musāvādādīnaṃ paṭipakkhabhūtā siniddhabhāvena pariggāhakasabhāvā sammāvācā tappaccayasubhāsitasampaṭiggāhake jane, sampayuttadhamme ca pariggaṇhantī pavattatīti pariggahalakkhaṇā. Tenāha ‘‘jane, sampayutte ca pariggaṇhanakiccavatī’’ti. Cīvarakammādiko tādiso payogo. Kātabbaṃ cīvararajanādikaṃ. Niravajjasamuṭṭhāpanakiccavāti niravajjassa kattabbassa, niravajjākārena vā samuṭṭhāpanakiccavā. Sampayuttadhamme ca samuṭṭhāpentoti ettha samuṭṭhāpanaṃ micchākammantapaṭipakkhabhūtassa attano kiccassa anuguṇabhāvena sampayuttānaṃ pavattanameva, ukkhipanaṃ vā nesaṃ kāyikakiriyāya bhārukkhipanaṃ viya. Sampayuttadhammānaṃ, ājīvasseva vā visodhanaṃ vodāpanaṃ.
所谓应行戒断，即对相应邪语的戒断。邪语包括挑拨离间之恶语。对挑拨离间邪语的弃除，是除去邪语、恶言、挑拨等之关键所在。邪语者因欺骗等行为而为粗俗下贱之人所使用，与正语相反且具有排斥性质。正语为善言善语，且与所接触者相应而生效，因此具受纳之特征。故说“对人并与人相应具受纳之功用”。截衣工作等为此种类似。截衣等为应做之净秽分离之事。无过失所起之行为，亦为应作之无过失行为。因与所接触之善业相应而运作，类似于身业之去除负担，如清净生活等。所接触的事物，犹如修行者所受用之清净维持与增长。
Diṭṭhekaṭṭhāti diṭṭhiyā sahajapahānekaṭṭhā, paṭhamamaggasammādiṭṭhivaseneva taṃ veditabbaṃ. ‘‘Diṭṭhekaṭṭhaavijjādayo’’tipi pāṭho. Etasmiṃ pakkhe catumaggasammādiṭṭhiyā saṅgaho kato hoti. Uparimaggasammādiṭṭhiyā pana diṭṭhiṭṭhāne taṃtaṃmaggavajjho māno gahetabbo. So hi ‘‘aha’’nti pavattiākārato diṭṭhiṭṭhāniyo. Pakāsetīti kiccapaṭivedhena paṭivijjhati. Teneva hi aṅgenāti teneva sammādiṭṭhisaṅkhātena maggaṅgena. Tathāpavattitena karaṇabhūtena, tena vā kāraṇena. Aṅga-saddo hi kāraṇatthopi hotīti. Tatthāti magge, maggacittuppāde vā.
所谓见邪断，意指断除执见并与其相应而生之断除行为。初道即四圣谛的正见地，是应当认识之。因此“见邪断等”出现若三种文本。此处前三乘中，四圣谛正见里归合。然四圣谛之正见里，则应对见见障碍、见恶、妄见等起警惕。能言“我有”，乃是由生起之现象。明了则为行止之表现。以此为名词“见部”，以表原因之原理。此“部”与道、道心之生起相关。
Imassevāti ariyamaggapariyāpannasseva. Yadipi viramitabbato viramantassa cetanāpi labbhateva, viratiyā eva pana tadā padhānabhāvoti āha ‘‘viramaṇakāle vā viratiyo’’ti. Subhāsitādīti asamphappalāpādi. Ādi-saddena apisuṇādi saṅgahitā. Bhāsanādīti ettha pana kāyasucaritādi. Amaggaṅgattāti amaggasabhāvattā. Tameva cetanāya amaggasabhāvataṃ dassetuṃ ‘‘ekassañāṇassā’’tiādi vuttaṃ. Tattha sammāvācādikiccattayaṃ nāma micchāvācādīnaṃ tiṇṇaṃ pāpadhammānaṃ samucchindanaṃ, maggacetanā ca taṃsabhāvā na hotīti na tassā maggakkhaṇe sammāvācādibhāvasiddhi. Taṃsiddhiyanti kiccattayasiddhiyaṃ. Yathā panassā pubbabhāge subhāsitavācādibhāvo, evaṃ maggakkhaṇepi siyā. Evaṃ sante yathā tattha ekassa sammāsaṅkappassa tikiccatā, sammādiṭṭhiādīnañca ekekānaṃ catukiccatā, evaṃ ekā maggacetanā sammāvācādikiccattayassa sādhikā bhaveyya, tathā ca sati magge sammāvācādīni tīṇi aṅgāni na bhaveyyuṃ, chaḷaṅgiko ca ariyamaggo siyāti tayidamāha ‘‘ekāya cetanāyā’’tiādinā. Yasmā panetaṃ natthi, tasmā maggapaccayatāvacanato ca na cetanāya maggabhāvoti maggakkhaṇe viratiyova sammāvācādayo.
所谓此即指尽于圣道之意。虽可得止息之念，然止息者即为精进本质，故说“止息之时亦称止息者”。善语等谓之良言。由词头合成，含恶之义。此处指行为纯洁如身体行为等。无部属行为，则以意志表其无部之性。以此意志则显示无部之性，称为“一识”。此处指对正语等行为之根本不存在，故无部是无此功用。正语等行为为三恶行为之断除，至道意愿亦不存在故不能实现此正语等。谓此为断除行为之成就。正如从先段的善语之表现一样，在道心发生时亦复如是。故于此当“一识精进”及对单一正思惟的三个行为施设疗治，逐一正见等四行为，得成此一修道心能及正语三行为的成就。亦如此处成为单一之道行，称为“一识之道”；据实无此，故对因缘论亦非以意为道，道心乃以为止息正语等之念业。
Brūhanaṃ sukhaṃ. Santasukhaṃ upekkhā. Sā hi ‘‘upekkhā pana santattā, sukhamicceva bhāsitā’’ti (visuddhi. 2.644; vibha. aṭṭha. 232) vuttā. Vitakkādīnanti teyeva abhiniropanādayo pākaṭapariyāyena vuttā.
「广大之乐」，为「安乐之乐」，指那种内心安住的宁静喜乐。此中「安乐」即指「无分别心之安乐」，正如经中所说：「无分别心者，实为安乐，唯将安乐言表」。这一说法见于《净心论》第二卷第六百四十四行及《遍计叶护疏》第八章二百三十二节。至于「念头等」一词，乃三种相似而展开之名言，用以明显说明其义理。
Vacīsaṅkhārabhāvato vacībhedassa upakārako vitakko. ‘‘Sāvajjā…pe… upakārako evā’’ti iminā vacībhedataṃ samuṭṭhāpakacetanānaṃ viya viratiyāpi visesapaccayo vitakkoti dasseti. Vacībhedaniyāmikā vācāti vacīduccaritaviratimāha. Sā hi sammāvācābhūtā micchāvācāsu saṃyaminī. Tattha yathā visaṃvādanādimicchāvācato avirato micchākammantatopi na viramateva. Yathāha – ‘‘ekaṃ dhammaṃ…pe… akāriya’’nti (dha. pa. 176). Tathā avisaṃvādanādinā sammāvācāya ṭhito sammākammantampi pūretiyevāti āha ‘‘vacībheda…pe… upakārikā’’ti. Dhammānaṃ pavattiniṭṭhābhāvato yathā gatīti nibbatti vuccati, evaṃ pavattibhāvato rasalakkhaṇānipīti āha ‘‘kiccādisabhāve vā’’ti.
言行之差别源于意念活动中言语分散之助缘，其中「念头」即为言语分散之助缘。此处说明：「欲棄病……诸……助缘即是也。」表明「念头」是促成言语差别产生之意志具足助缘。言语违犯戒律者，言语破坏之因即念头。且说言语违犯规制者为不善言语。欲离破戒言语，犹如离弃邪言之有害，当从念头及违犯戒行之因断除。又如经中言：一法作则……，（《经藏》）；言语破坏因乃念头所生。言语之流转及断绝，如法之生灭，事物之循环而言，故此说「职责等之性质亦是如此。」
Abhinandananti taṇhādivasena abhinandanaṃ.
「欢喜」即依渴爱等烦恼心态生起之欢喜。
Vācuggatakaraṇaṃ uggaho, atthaparipucchanaṃ paripucchāti tadubhayaṃ savanādhīnanti āha ‘‘savanañāṇe eva avarodhaṃ gacchantī’’ti. Ñāṇena paricchinditvā gahaṇaṃ pariggaṇhanaṃ.
言语之成因，即言语聚合之动机与内容探问，此两者均属听觉支配，所谓「言语成因于听觉之知识处于阻碍」。经由觉知加以分析已，乃至其义理深度方能逐次全面把摄。
Tassāti payogassa.
「其时」是此处对用途的说明词。
Soti kāmavitakkappavattiyā kāraṇabhūto subhanimitte ayonisomanasikāro. Tassāti kāmavitakkassa. Gataṃ gamanaṃ pavatti, tassa upāyoti gatamaggo.
「嗜欲念头之流转」为原因生起之善缘，乃因非正行之心理所致。此处「其时」特指嗜欲念头。念头离散，行相差别，谓之路径，即为流转之行路。
Pahātabbaekattanti pahātabbatāsāmaññaṃ.
应当舍弃单一性观念，应当舍弃常见的共性观念。
Maggabhāvena catubbidhampi ekattenāti sotāpattimaggādivasena catubbidhampi maggabhāvena ekattena sāmaññato gahetvā ‘‘assā’’ti ekavacanena vuttanti attho. Sabbassa maggassa aññamaññaṃ sadisatā, tathā asadisatā ca ekaccasadisatā ca jhānaṅgavasena sabbasadisasabbāsadisaekaccasadisatā, so eva visesoti yojetabbaṃ. Vipassanāniyāmaṃ dhuraṃ katvā āhāti sambandho. Idha panāti imissā sammohavinodaniyaṃ. Sammasi…pe… nivattanatoti paṭhamattheravādaṃ vadanto tadajjhāsayaṃ purakkhatvā vadatīti adhippāyena vuttaṃ. Itarathā itaravādāpettha dassitā evāti. Pādakajjhānaniyāmanti pādakajjhānaniyāmaṃ dhuraṃ katvā āhāti yojanā. ‘‘Vipassanā …pe… daṭṭhabbo’’ti kasmā vuttaṃ. Na hi tassā idha paṭikkhepatā atthi. Tathā hi vuttaṃ ‘‘keci vuṭṭhānagāminivipassanā niyāmetīti vadantī’’ti? Nayidamevaṃ. Idhāpīti idha pādakajjhānaniyāmepi vipassanāniyāmo na paṭikkhittoti ayañhettha attho. Tenevāha ‘‘sādhāraṇattā’’ti. ‘‘Idha panā’’ti imināpi paṭhamattheravādo saṅgahitoti veditabbo. Yadi evaṃ kasmā vipassanāniyāmo visuṃ gahitoti? Vādattayāvidhuratādassanatthaṃ. Aññe cācariyavādāti sammasitajjhānapuggalajjhāsayavādā.
所谓“同一性”，从道之性质而论，有四种同一性；以出离道及其诸类为例，也有四种同一性；就是依道之性质，将这四类同一性作为共性的，以单数“假设”之谓。诸道之间或相应、或不相应，或分别相应；禅定根机关连贯的诸法相应或不相应，是这同一性的特殊体现。将此结为重担。观慧的法则被重视加以提出，缘此生起之迷惑在此。所谓正理……回归的意义，初期长老派依此说法，先立正确见地后而言，此谓权宜之说。其他学派依他义则另有不同阐释，当识之为经文正理。所谓「足内禅法的法则」是重负加以提出的内容，称为连结。曰“观慧……观察应当”，为何如此说？这里没有否定之意，因为有人云“观慧法则是从起信入道而起”的说法？非此理。此处即是说明，“足内禅法法则”观慧法则亦未被否定，此为本义。于是说“通常见的”之意。“此处的……”依此，初期长老派还言是集中的说法。若果如此，何以称观慧法则为纯净呢？为表示论争的混乱。其他则有教师的主张，是正确定禅人说法的观点。
‘‘Āruppe tikacatukkajjhānaṃ…pe… na lokiya’’nti idaṃ theravāde āgataṃ porāṇaṭṭhakathāyaṃ tantiṃ katvā ṭhapitanti aṭṭhasāliniyaṃ saṅgahetvā vuttanti āha ‘‘vuttaṃ aṭṭhasāliniyanti adhippāyo’’ti. Yesūti pacchimajjhānavajjāni sandhāya vadati. Tattha hi arūpuppattiyaṃ saṃsayo, na itarasmiṃ. ‘‘Catukkapañcakajjhāna’’nti vutte avisesato sāsavānāsavaṃ apekkhīyati, nivattetabbagahetabbasādhāraṇavacanenettha sāsavato avacchindanatthaṃ ‘‘tañca lokuttara’’nti vatvā nivattitadhammadassanatthaṃ ‘‘na lokiya’’nti vuttanti dassento āha ‘‘samudāyañca…pe… āhā’’ti. Itarathā byabhicārābhāvato ‘‘lokuttara’’nti visesanaṃ niratthakaṃ siyā. Tayo maggāti dutiyamaggādayo. Tajjhānikanti tikacatukkajjhānikaṃ sotāpattiphalādiṃ. Aññajhānikāpīti tikacatukkajjhānato aññajhānikāpi catukkajjhānikāpi maggā uppajjanti. Pi-saddena tajjhānikāpi tikacatukkajjhānikāti attho. Yadi evaṃ catuvokārabhavepi pañcavokārabhave viya maggassa tikacatukkajjhānikabhāve kenassa jhānaṅgādiniyāmoti āha ‘‘jhānaṅgādiniyāmikā pubbābhisaṅkhārasamāpattī’’ti. Pubbābhisaṅkhārasamāpattīti ca pādakabhūtā attanā atikkantadhammavirāgabhāvena vipassanāya pubbābhisaṅkhārakārī arūpasamāpatti, phalasamāpatti vā. Tenāha ‘‘pādaka’’nti. Na sammasitabbāti na sammasitabbā samāpatti jhānaṅgādiniyāmikā sammasitabbānaṃ tikacatukkajjhānānaṃ tattha anuppajjanato, itarattha ca visesābhāvato. Phalassapīti catutthapañcamajjhānikaphalassapi.
“非色界三十二禅……非世俗”的说法，是初期长老派出自古注释的定论，列入八卷本集释，称为正理主张。所谓“否定西方禅住”，即指出色界禅的起点。于此遂生“非色界无疑”，非在别处。说“三四五禅”时，是指有所执的、有烦恼者为对象，应当回退与断除，因此称“出世间”，为显断除烦恼的超越法意，言“非世俗”。“集生因……等起”说法，出于善巧，谓“非世俗”的特别义无意义。三道即三种道，是第二正道等之说。所谓“现证”，即三十二禅对应于初果等之现证境界。言“非现证禅”，即三十二禅中也生起非现证禅与现证禅，这二类如法生起，因此“现证禅”亦指三二禅。若如此，即使四维、五维之说犹如道的三十二、五十二禅状态，为何有“禅定根机关足为先习”的说法？“先习”意指禅定根机关足的自超脱与爱断离的禅定把持，是观修之前的禅定集起、非果位的聚集。于是称为“足内”，不应视为正证，正证只有此三十二、五十二禅中未生起的，此外则无特别。所谓果位者，为四果与五果禅定及果位。
Dukkhañāṇādīnanti dukkhasamudayañāṇānaṃ. Taṃtaṃkusalārammaṇārammaṇattāti kāmāvacarādīsu yena yena kusalena saddhiṃ nekkhammasaṅkappādayo uppajjanti, tassa tassa kusalassa ārammaṇaṃ ārammaṇaṃ etesanti taṃtaṃkusalārammaṇārammaṇā , tabbhāvato. Taṃtaṃviramitabbādiārammaṇattāti visaṃvādanavatthuādiārammaṇattā. Vītikkamitabbato eva hi viratīti. ‘‘Aṅgāna’’nti idaṃ ‘‘nekkhammasaṅkappādīna’’nti etthāpi yojetabbaṃ avayavena vinā samudāyābhāvato. Visesapaccayoti bhinnasīlassa, aparisuddhasīlassa vā sammappadhānāsambhavato samādhānassa viya vāyāmassa sīlaṃ visesapaccayo. Ayañca attho yadipi purimasiddhasīlavasena yutto, sahajātavasenāpi pana labbhatevāti dassento ‘‘sampayuttassāpī’’ti āha. Sahajameva cettha adhippetanti āha ‘‘sampayuttasseva cā’’tiādi. Sammoso pamādo, tappaṭipakkho asammoso appamādo, so cittassa ārakkhāti āha ‘‘cetaso rakkhitatā’’ti.
苦知等者，指苦集知。所谓缘起善法境，是指由欲界等诸处，随所缘善法而起的出离意生，其各各为缘起善法的呈现，依体分别是相对法，谓缘起之事。所谓所应断除的之缘起，分别为烦恼等的缘起，如烦恼境等缘起。所谓“断除”，即已断除故。所谓“肢节”，即出离意为缘起者，亦应以其为部件，除非缘起不存在。所谓特别缘由，是指行相不纯净者，或行力不纯净者，故不能如理修持戒律，戒是有特别缘由而成。如同前示，不论自然产或天性得者谓之“随缘具足”，此谓已随缘具足。此处强调其无差别，谓“专随缘具足”，又言“专随缘具足也。”了了分明。所谓懈怠、惰怠者，谓其心警护不善，称为“心护”。
Sīlakkhandho cāti ca-saddena samādhikkhandho ca. Khantippadhānattā sīlassa adosasādhanatā, nīvaraṇajeṭṭhakassa kāmacchandassa ujuvipaccanīkabhāvato samādhissa alobhasādhanatā daṭṭhabbā. Sāsananti paṭivedhasāsanaṃ, ‘‘sāsanabrahmacariya’’nti ca vadanti.
所谓戒蕴，是两字合成，即禅蕴也是。就忍为修持，戒能断除嗔恚，如六根烦恼中最大之欲贪显著故；就禅定，则能断除贪嗔，如其无贪生长故。所谓教法，是指所宣说的律仪，谓“修行戒律行法”也称之。
Maggasaccaniddesavaṇṇanā niṭṭhitā. · 道谛阐释注释终了。
Suttantabhājanīyavaṇṇanā niṭṭhitā. · 经分别注释终了。
2. Abhidhammabhājanīyavaṇṇanā
二、阿毗达摩讲授之说明。
§206-214
206-214. ‘‘Pariññeyyabhāvarahite ekantapahātabbe’’ti kasmā vuttaṃ, nanu taṇhāyapi cakkhādīnaṃ viya taṇhāvatthutāvacanena pariññeyyatā vuttā. Yathāha ‘‘rūpataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisatī’’tiādi (dī. ni. 2.400; ma. ni. 1.133; vibha. 203). Tappaṭibaddhasaṃkilesappahānavasena samatikkamitabbatā hi pariññeyyatā. Ekantapahātabbatā ca na taṇhāya eva, atha kho avasesānaṃ saṃkilesadhammānampi. Tathā hi tesaṃ sabbaso accantappahāyikā dassanabhāvanāti? Saccametaṃ, tathāpi yathā ‘‘dukkhaṃ ariyasaccaṃ pariññeyya’’nti (saṃ. ni. 5.1099) taṇhāvajje upādānakkhandhapañcake pariññeyyabhāvo niruḷho, na tathā taṇhāya, taṇhāya pana ‘‘yāyaṃ taṇhā ponobhavikā’’tiādinā (vibha. 203; dī. ni. 2.400; ma. ni. 1.91, 460; saṃ. ni. 5.1081; mahāva. 14; paṭi. ma. 1.34) samudayabhāvo viya sātisayaṃ pahātabbabhāvo niruḷhoti dassetuṃ ‘‘pariññeyyabhāvarahite ekantappahātabbe’’ti vuttaṃ. Yassa asaṅgahito padeso atthi, so sappadeso, ekadesoti attho. Tatthāti ariyasaccasadde. Samudayoti samudayattho. ‘‘Nippadesato samudayaṃ dassetu’’nti samudayassevettha gahaṇe kāraṇaṃ dassetuṃ ‘‘dukkhanirodhā panā’’tiādi vuttaṃ. Tattha dukkhanirodhāti dukkhaṃ, nirodho ca. Ariyasaccadesanāyanti ariyasaccadesanāyampi saccadesanāyaṃ viya. Dhammatoti desetabbadhammato nippadesā eva. ‘‘Avasesā ca kilesā’’tiādinā desanābhedo eva hi tattha viseso. Tenāha ‘‘na hi tato añño’’tiādi. Apubbo natthīti dhammato apubbo natthīti attho. Tassāti samudayassa. Sabbattha tīsupi vāresūti aṭṭhaṅgikapañcaṅgikasabbasaṅgāhikabhedesu mahāvāresu, tadantogadhesu ca pañcasu koṭṭhāsesu. Apubbassāti ‘‘avasesā ca kilesā’’tiādinā taṇhāya apubbassa. Avasiṭṭhakilesādīnañhi samudayatāvacanaṃ idha apubbadassanaṃ. Tassa yadipi dutiyatatiyavāresu viseso natthi, pañcasu pana koṭṭhāsesu uparūpari apubbaṃ dassitanti katvā evaṃ vuttaṃ. Tañhi samudayavisesadassanaṃ, itaraṃ pana maggavisesadassanaṃ. Tassa ca dhammato apubbābhāvo dassitoyeva. Yadi evaṃ dutiyādikoṭṭhāsesu, paṭhamakoṭṭhāsepi vā kasmā taṇhā gahitāti āha ‘‘apubbasamudayadassanatthāyapi hī’’tiādi. Kevalāyāti tadaññakilesādinirapekkhāya. Desanāvasena na vuttoti na dhammavasenāti adhippāyo. Tasmā dukkhādīni tattha ariyasaccadesanāyaṃ sappadesāni dassitāni honti pariyāyenāti daṭṭhabbaṃ. Abhidhammadesanā pana nippariyāyakathāti katvā aṭṭhakathāyaṃ ‘‘nippadesato samudayaṃ dassetuṃ’’icceva vuttaṃ. Paccayasaṅkhātanti paccayābhimataṃ paccayabhūtaṃ, paccayakoṭṭhāsaṃ vā.
206-214。“必须断除能被了知之法之有害者”之语，为什么这样说呢？此语并非单指贪渴，就如眼等根所缘渴爱一般，所谓“应了知”的意思，是指出于被知之相而有应了知之性。如经文所云：“色渴爱是世间诸可爱色中，诸渴爱在此色中生起，于此处渴爱已生者亦于此处灭除”（辑经2.400；大集论1.133；毗婆沙203）。所谓“应了知”，是因依止如附着恶习障碍之断除而得超越，必须具足断除；而“专断除”不仅仅针对贪渴，亦须断除其他余染污之法。既然如此，何以说诸余染污法悉数断除是建立于断见之慧呢？此语属真；然而，正如“苦为圣谛，必须了知”（合论5.1099）例所示，仅断除渴爱、贪执和五蕴组而得“应了知”的本性尚属无常，故并非专断渴爱。唯有借着“这渴爱乃复生生之因”等语表达其生起因缘性，纵使微细，亦应视为断除之对象，故言“应了知之法有害者必专断除”是如此说以显示其义。若此处有无别解，则为已知解，意即“专一处”，谓圣谛之义。所谓“生起”，即其生起义。“当广摄生起而显示时，表明‘苦灭等’之义”（相应长部5.1099）。于此，苦灭即苦与灭。所谓圣谛说，即圣谛之教说，且依教说而言即诸言说。所谓法，即对所说之法。此处说“余染等”只是教说差别之辞。由此说“无他法”。“非初无”意指法之非初始，乃于生起意。所谓“生起之义”。普遍虽有三八类，然即八支四盖诸集大范畴，及其根本五章中仍指这五法之生起别。“不初无”是指“余染等”如渴爱之非初生法。因为第二、第三范畴无此义，但五范畴上呈初生故说，如此而已。此显示生起之特别，一方面显现道之特别。于此法理生起非初生乃示现而已。如仅第二范畴等，则谓“何以执取渴爱？”故说“依初生生起见故”。“单纯者”谓不择无余染之义。因非说法之义，非教义之义。故于此，苦等诸法在圣谛说中皆为单纯成立之教论，应当显现。阿毗达摩说法谓欲广显“当广摄生起之义”。所谓缘生，即依缘而起，或称缘生法集。
Tesanti kusaladhammānaṃ. Paccayānaṃ pahānavasenāti hetunirodhena phalanirodhaṃ dasseti, tappaṭibaddhakilesappahānena vā kusalānaṃ pahānaṃ vuttaṃ. Yathā ‘‘dhammāpi vo, bhikkhave, pahātabbā’’ti (ma. ni. 1.240). Iti pariyāyato kusalānaṃ pahānaṃ vuttaṃ, na nippariyāyato tadabhāvatoti āha ‘‘na hi kusalā pahātabbā’’ti. Yathā ca kusaladhammesu, abyākatadhammesupi eseva nayo. Nirodhanti asaṅkhatadhātuṃ. Appavattibhāvoti yo nirodhassa nibbānassa taṇhādiappavattihetubhāvo, taṃ pahānanti vuttanti attho.
所谓善法者，是诸善法的总称。所谓缘，即缘起之意。一般指缘起之果之断除，义为因缘断除则果亦断除；借依于断除缠累烦恼而谈善法的断除。如经中云：“诸法亦当断除”（大集论1.240）。如此对应善法之断除，非谓断诸法必然存在；因此说“善法本非当断”。如善法中亦有未定之法。所谓灭，是无缺之境界。所谓渐减性质，是谓灭者因断诸渴爱等，成其灭之性。此为断除义。
Kāyakammādisuddhiyāti pubbabhāgakāyakammavacīkammaājīvasuddhiyā dūratarūpanissayataṃ ariyamaggassa dassetīti sambandho. Pañcaṅgikaṃ…pe… pavattataṃ dīpeti, na pana ariyamaggassa pañcaṅgikattāti adhippāyo. Ñāpakanidassananti ñāpakabhāvanidassanaṃ, etena ‘‘vacanato’’ti idaṃ hetuatthe nissakkavacananti dasseti. Vacanatoti vā īdisassa vacanassa sabbhāvato. Paṭipadāya ekadesopi paṭipadā evāti attho. Niddiṭṭho dhammasaṅgāhakehi saṅgāyanavasena.
所谓身业等清净，是指前部分身业、口业、意业以及生活行为之清净，乃高远微妙之圣道示现。五支之……虽显现，却非指圣道五法之义。所谓能断者示现，是指揭示原因义所依，以显该义。所谓“说”，指谓此语之整体。所谓修行，即指一法行一法修行之义。被经论典集录阐明述说。
Jhānehi desanāpaveso ‘‘lokuttaraṃ jhānaṃ bhāvetī’’ti (dha. sa. 277) jhānasīsena desanāva. Tathā bhāvanāpaveso. Pāḷigamananti pāḷipavatti pāṭhadesanā. Yathāvijjamānadhammavasenāti tasmiṃ cittuppāde labbhamānavitakkādidhammavasena.
就禅定而言，“施教入门云：修习出世间禅定”，以禅定之首印彰显教理。修习之入门亦如是。所谓“巴利流传”，即巴利语之流传经教。依现成之意，以心所起如意之思维为标识而得。
Abhidhammabhājanīyavaṇṇanā niṭṭhitā. · 阿毗达摩分别注释终了。
3. Pañhapucchakavaṇṇanā
3. 问答释义
§215
215.Tassāti suttantabhājanīyassa. Evaṃ panāti ‘‘apicesā sammādiṭṭhi nāma pubbabhāge nānākkhaṇā nānārammaṇā’’tiādippakārena. Evañca katvāti lokuttaramaggasseva maggasaccabhāvassa adhippetattā. Tenāti tena kāraṇena, ariyamaggasseva uddisitvā niddiṭṭhattāti attho.
215. 此语是为了说示经文的断别部分。如此说，“所谓稍有不同的正见，是指于前部分中有各种时间不同情境的显现”，以此类比出世间正道与正谛之本质故也。由此缘故，专指正道类次述者乃由示现而有其意。
Pañhapucchakavaṇṇanā niṭṭhitā. · 问答注释终了。
Saccavibhaṅgavaṇṇanā niṭṭhitā. · 谛分别注释终了。