4. Saccavibhaṅgo · 4. 谛分别复注
4. Saccavibhaṅgo四、谛分别
1. Suttantabhājanīyaṃ
一、经文部分的释义
Uddesavaṇṇanā总说解释
§189
189.Sāsanakkamoti ariyasaccāni vuccanti ariyasaccadesanā vā. Sakalañhi sāsanaṃ bhagavato vacanaṃ saccavinimuttaṃ natthīti saccesu kamati, sīlasamādhipaññāsaṅkhātaṃ vā sāsanaṃ etesu kamati, tasmā kamati etthāti kamo, kiṃ kamati? Sāsanaṃ, sāsanassa kamo sāsanakkamoti saccāni sāsanapavattiṭṭhānāni vuccanti, taṃdesanā ca tabbohārenāti.
所谓法的实相，即圣谛，或称圣谛的宣说。法整体是世尊所说之言，是远离虚妄真实无伪的。此中所说的“实相”包括戒定慧三聚合构成的法，故称为法，称其属性为法制（法行），此即所谓法义。此宣说即应被正当理解并运用为教义。
Tathāti taṃsabhāvāva. Avitathāti amusāsabhāvā. Anaññathāti aññākārarahitā. Dukkhadukkhatātaṃnimittatāhi aniṭṭhatā pīḷanaṭṭho, dvidhāpi paridahanaṃ, kilesadāhasamāyogo vā santāpaṭṭhoti ayametesaṃ viseso. Puggalahiṃsanaṃ vā pīḷanaṃ, attano eva tikhiṇabhāvo santāpanaṃ santāpoti. Ettha ca pīḷanaṭṭho dukkhassa saraseneva āvibhavanākāro, itare yathākkamaṃ samudayamagganirodhadassanehi āvibhavanākārāti ayaṃ catunnampi viseso. Tatratatrābhinandanavasena byāpetvā ūhanaṃ rāsikaraṇaṃ dukkhanibbattanaṃ āyūhanaṃ, samudayato āgacchatīti vā āyaṃ, dukkhaṃ. Tassa ūhanaṃ pavattanaṃ āyūhanaṃ, sarasāvibhāvanākāro eso. Nidadāti dukkhanti nidānaṃ, ‘‘idaṃ taṃ dukkha’’nti sampaṭicchāpentaṃ viya samuṭṭhāpetīti attho. Dukkhadassanena cāyaṃ nidānaṭṭho āvi bhavati. Saṃyogapalibodhaṭṭhā nirodhamaggadassanehi, te ca saṃsārasaṃyojanamagganivāraṇākārā daṭṭhabbā.
“是如此”，谓其真实本性；“非虚妄”，谓不存在虚假；“无他异”，谓不夹杂他种类或成分。因存在痛苦与苦痛缘故，称为“不善”及令人苦恼的性质；其感受亦有两重，即苦与恼；更因烦恼燃烧之结合，产生忧患痛苦，此为其特别属性。个体被害之苦恼，以及自我心境之剧烈不安，均属苦恼。这里的苦恼如同蔓延的毒液，必须透过缘起法之集、灭、道三谛的显现而被解除。此处分别揭示苦的缘起、集起及灭除之显示，令对轮回束缚及其障碍获得洞察。
Nissaranti ettha sattā, sayameva vā nissaṭaṃ visaṃyuttaṃ sabbasaṅkhatehi sabbupadhipaṭinissaggabhāvatoti nissaraṇaṃ. Ayamassa sabhāvena āvibhavanākāro. Vivekāsaṅkhatāmataṭṭhā samudayamaggadukkhadassanāvibhavanākārā, samudayakkhayaappaccayaavināsitā vā. Saṃsārato niggamanaṃ niyyānaṃ. Ayamassa sarasena pakāsanākāro, itare samudayanirodhadukkhadassanehi. Tattha palibodhupacchedavasena nibbānādhigamova nibbānanimittatā hetvaṭṭho. Paññāpadhānattā maggassa nibbānadassanaṃ, catusaccadassanaṃ vā dassanaṭṭho. Catusaccadassane kilesadukkhasantāpavūpasamane ca ādhipaccaṃ karonti maggaṅgadhammā sampayuttadhammesūti so maggassa adhipateyyaṭṭhoti. Visesato vā ārammaṇādhipatibhūtā maggaṅgadhammā honti ‘‘maggādhipatino dhammā’’ti vacanatoti so tesaṃ ākāro adhipateyyaṭṭho. Evamādi āhāti sambandho. Tattha abhisamayaṭṭhoti abhisametabbaṭṭho, abhisamayassa vā visayabhūto attho abhisamayaṭṭho, abhisamayasseva vā pavattiākāro abhisamayaṭṭho, so cettha abhisametabbena pīḷanādinā dassitoti daṭṭhabbo.
涅槃离苦者为“解脱”，意为众生亲自离开一切束缚及烦恼障碍的状态。此为实相之显现，乃因修习而生起的缘起、灭、苦之显现，以及断除缘起导致苦的显示，形成离苦之景象。轮回超越为出离、解脱。此状态显示如清凉光辉，或者由集、灭、苦之显现相互贯穿而成。涅槃法得证，即四圣谛的证知。四圣谛中，灭除烦恼痛苦及世间憾恼为殊胜条件，令道之所有诸法成为领导统御诸法，称为“道之主宰”。此为其特异之相，因着以法修习为因缘，此诸关系紧密交织。此处“实证”为应证得的过程或事。此实证显现在染污之苦痛的断除上，藏有隐显之理，故可见。
Kucchitaṃ khaṃ dukkhaṃ. ‘‘Samāgamo sameta’’ntiādīsu kevalassa āgama-saddassa eta-saddassa ca payoge saṃyogatthassa anupalabbhanato saṃ-saddassa ca payoge upalabbhanato ‘‘saṃyogaṃ dīpetī’’ti āha, evaṃ ‘‘uppannaṃ udita’’nti etthāpi. Aya-saddo gatiatthasiddho hetu-saddo viya kāraṇaṃ dīpeti attano phalanipphādanena ayati pavattati, eti vā etasmā phalanti ayoti, saṃyoge uppattikāraṇaṃ samudayoti ettha visuṃ payujjamānāpi upasagga-saddā sadhātukaṃ saṃyogatthaṃ uppādatthañca dīpenti kiriyāvisesakattāti veditabbā.
“苦集”，指痛苦的集合与结合。比如“相聚相应”等语，“聚”即结合之意，带来痛苦之缘，由此缘生苦。此言辞表达因缘相续，令痛苦生起，所谓“因集”。另外，因连结故，集为生起之因故称集，此处集的义涵相当于“缘起”。
Abhāvo ettha rodhassāti nirodhoti etena nibbānassa dukkhavivekabhāvaṃ dasseti. Samadhigate tasmiṃ tadadhigamavato puggalassa rodhābhāvo pavattisaṅkhātassa rodhassa paṭipakkhabhūtāya nivattiyā adhigatattāti etasmiñcatthe abhāvo etasmiṃ rodhassāti nirodhoicceva padasamāso. Dukkhābhāvo panettha puggalassa, na nibbānasseva. Anuppādo eva nirodho anuppādanirodho. Āyatibhavādīsu appavatti, na pana bhaṅgoti bhaṅgavācakaṃ nirodha-saddaṃ nivattetvā anuppādavācakaṃ gaṇhāti. Etasmiṃ atthe kāraṇe phalopacāraṃ katvā nirodhapaccayo nirodhoti vutto. Paṭipadā ca hoti puggalassa dukkhanirodhappattiyā. Nanu sā eva dukkhanirodhappattīti tassā eva sā paṭipadāti na yujjatīti? Na, puggalādhigamassa yehi so adhigacchati, tesaṃ kāraṇabhūtadhammānañca pattibhāvena paṭipadābhāvena ca vuttattā. Sacchikiriyāsacchikaraṇadhammānaṃ aññattābhāvepi hi puggalasacchikiriyadhammabhāvehi nānattaṃ katvā niddeso kato. Atha vā dukkhanirodhappattiyā niṭṭhānaṃ phalanti tassā dukkhanirodhappattiyā paṭipadatā daṭṭhabbā.
“无”，此即止灭，谓的是宁息状态。于此处表明涅槃为从苦的分别中之出离状态。于修得定慧的圣者心中，止灭即苦的止息，无余流转。此止灭不同于苦苦本身的不存在，而是对苦因的完全断绝，是不再有起的状态。此中止灭不能称作消失，因为不再生起，是因缘断而不再续起。行者因止灭得涅槃。问此止灭即是苦的止息，难道不会干扰修行路径吗？非也，因为此止灭乃因缘所生，众生依其根本因缘而修持，让苦的缘生止息。圣者的觉悟过程乃依因缘关系清晰显现，即以苦缘的断除为条件证悟，称为“苦灭证取”。此为圣者得证涅槃的道路与果位，故此涅槃可作“苦灭证取”之说。
Buddhādayo ariyā paṭivijjhantīti ettha paṭividdhakāle pavattaṃ buddhādivohāraṃ ‘‘agamā rājagahaṃ buddho’’tiādīsu (su. ni. 410) viya purimakālepi āropetvā ‘‘buddhādayo’’ti vuttaṃ. Te hi buddhādayo catūhi maggehi paṭivijjhantīti. Ariyapaṭivijjhitabbāni saccāni ariyasaccānīti cettha purimapade uttarapadalopo daṭṭhabbo. Ariyā imanti paṭivijjhitabbaṭṭhena ekattaṃ upanetvā ‘‘ima’’nti vuttaṃ. Tasmāti tathāgatassa ariyattā tassa saccānīti ariyasaccānīti vuccantīti attho. Tathāgatena hi sayaṃ adhigatattā, teneva pakāsitattā, tato eva ca aññehi adhigamanīyattā tāni tassa hontīti. Ariyabhāvasiddhitopīti ettha ariyasādhakāni saccāni ariyasaccānīti pubbe viya uttarapadalopo daṭṭhabbo. Ariyāni saccānītipīti ettha avitathabhāvena araṇīyattā adhigantabbattā ariyāni, ariyavohāro vā ayaṃ avisaṃvādako avitatharūpo daṭṭhabbo.
所谓诸佛诸觉者皆能通达圣谛，此处于通达时刻，流传有“佛据王舍城来”的语句，昔人亦曾加此说，称之为“诸佛诸觉者”。彼诸佛诸觉者由四圣道证得遍见。所谓应被通达的圣谛即为圣谛之本义，此处得见前后词义之遗漏与补合。圣者所谓皆因能够合一通达所应通达者，而称之为“此等”圣谛。因此，可以说：正如来者因自证具足，故能显现此圣谛；他人亦因此中得证，故谓之圣谛。所谓圣者之生起，含摄成就圣谛之义，故先前所说圣谛体乃为圣谛；其体既坚定不可误，故谓之圣谛。所谓圣谛，乃不虚妄之真理，必须证得，且圣谛之言辞必合实义，非谬妄虚伪，故圣谛乃可被通达之真理也。此乃圣谛之教学证量与境界所指。
Bādhanalakkhaṇanti ettha dukkhadukkhatannimittabhāvo bādhanā, udayabbayapīḷitatā vā. Bhavādīsu jātiādivasena cakkhurogādivasena ca anekadhā dukkhassa pavattanameva puggalassa santāpanaṃ, tadassa kiccaṃ raso. Pavattinivattīsu saṃsāramokkhesu pavatti hutvā gayhatīti pavattipaccupaṭṭhānaṃ. Pabhavati etasmā dukkhaṃ paṭisandhiyaṃ nibbattati purimabhavena pacchimabhavo ghaṭito saṃyutto hutvā pavattatīti pabhavo. ‘‘Evampi taṇhānusaye anūhate nibbattatī dukkhamidaṃ punappuna’’nti (dha. pa. 338) evaṃ punappunaṃ uppādanaṃ anupacchedakaraṇaṃ. Bhavanissaraṇanivāraṇaṃ palibodho. Rāgakkhayādibhāvena sabbadukkhasantatā santi. Accutirasanti accutisampattikaṃ. Cavanaṃ vā kiccanti tadabhāvaṃ kiccamiva voharitvā accutikiccanti attho. Acavanañca sabhāvassāpariccajanaṃ avikāratā daṭṭhabbā. Pañcakkhandhanimittasuññatāya aviggahaṃ hutvā gayhatīti animittapaccupaṭṭhānaṃ. Anusayupacchedanavasena saṃsāracārakato niggamanūpāyabhāvo niyyānaṃ. Nimittato pavattato ca cittassa vuṭṭhānaṃ hutvā gayhatīti vuṭṭhānapaccupaṭṭhānaṃ.
所谓苦因标记者，即苦苦的生起与消灭诸缘所生之相，或称为痛苦束缚。生死轮回中生·老·病·死等诸苦之众多显现，犹如眼疾等诸苦，烦恼生起乃为个体之苦痛因果。苦之生灭轮转即为流转随缘，称为苦缘之循环。所谓苦的“生”，是以旧有之存在基础，结合后续因素缔结集聚，产生苦境；此境续成苦苦之现象。经文云：“如是欲染烦恼之渊，轮转重复，此苦不断。”此即代表苦因不断生起、无断绝之义。弃除苦之自然流转，应了解烦恼束缚为根本因。以出离欲染为本，告知诸苦连绵不断，消除阶梯通向苦灭。没有断尽即无生灭之根本。此即习气断除，令轮回游走者得以解脱，达到超越生死之境界。所谓“习气断除”是使流浪者能从苦因中解脱之出路，使得安住与止息生起，实现心境安和之境界。所谓“生标记”，即心影生起之过程，乃生起之因缘相续之现象。
Asuvaṇṇādi suvaṇṇādi viya dissamānaṃ māyāti vatthusabbhāvā tassā viparītatā vuttā. Udakaṃ viya dissamānā pana marīci upagatānaṃ tucchā hoti, vatthumattampi tassā na dissatīti visaṃvādikā vuttā. Marīcimāyāattānaṃ vipakkho bhāvo tacchāviparītabhūtabhāvo. Ariyañāṇassāti avitathagāhakassa ñāṇassa, tena paṭivedhapaccavekkhaṇāni gayhanti, tesañca gocarabhāvo paṭivijjhitabbatāārammaṇabhāvo ca daṭṭhabbo. Aggilakkhaṇaṃ uṇhattaṃ. Tañhi katthaci kaṭṭhādiupādānabhedepi visaṃvādakaṃ viparītaṃ abhūtaṃ vā kadāci na hoti. ‘‘Byādhidhammā jarādhammā, atho maraṇadhammino’’ti (a. ni. 3.39; 5.57) ettha vuttā jātiādikā lokapakati. Manussānaṃ uddhaṃ dīghatā, ekaccānaṃ tiracchānānaṃ tiriyaṃ dīghatā, vuddhiniṭṭhaṃ pattānaṃ puna avaḍḍhanaṃ evamādikā cāti vadanti. Tacchāviparītabhūtabhāvesu pacchimo tathatā, paṭhamo avitathatā, majjhimo anaññathatāti ayametesaṃ viseso.
金色、纯净光泽等现象，犹如幻觉一般，皆属世俗法之失真转变。水之现象虽显然，实则无实质，水无形质可见，故谓之幻。诸幻象标记，与真实相反变化之现象称为偏误。所谓圣慧者之认识，是以观察非谬妄之真实体，具辨识智慧，能分辨真相与妄相，及明确观察三界诸法之本质。疾苦老死法诸生起，乃世间常见法，非有绝对恒存，“疾病、老化、死亡”等皆为世间共识。人类寿命有长短差别，畜生寿命又短，成长与衰退亦无固定不变。此种生理之真实变化，即为世俗实相之差异性。彼等亦有为“真实”、“非真实”及“非一”的不同层面区别，说明其多样变化本质。
Dukkhā aññaṃ na bādhakanti kasmā vuttaṃ, nanu taṇhāpi jāti viya dukkhanimittatāya bādhikāti? Na, bādhakapabhavabhāvena visuṃ gahitattā. Jātiādīnaṃ viya vā dukkhassa adhiṭṭhānabhāvo dukkhadukkhatā ca bādhakatā, na dukkhassa pabhavakatāti natthi taṇhāya pabhavakabhāvena gahitāya bādhakattappasaṅgo. Tenāha ‘‘dukkhā aññaṃ na bādhaka’’nti. Bādhakattaniyāmenāti dukkhaṃ bādhakameva, dukkhameva bādhakanti evaṃ dvidhāpi bādhakattāvadhāraṇenāti attho. Taṃ vinā nāññatoti satipi avasesakilesaavasesākusalasāsavakusalamūlāvasesasāsavakusaladhammānaṃ dukkhahetubhāve na taṇhāya vinā tesaṃ dukkhahetubhāvo atthi, tehi pana vināpi taṇhāya dukkhahetubhāvo atthi kusalehi vinā akusalehi, rūpāvacarādīhi vinā kāmāvacarādīhi ca taṇhāya dukkhanibbattakattā. Tacchaniyyānabhāvattāti dvidhāpi niyamena taccho niyyānabhāvo etassa, na micchāmaggassa viya viparītatāya, lokiyamaggassa viya vā anekantikatāya atacchoti tacchaniyyānabhāvo, maggo. Tassa bhāvo tacchaniyyānabhāvattaṃ, tasmā tacchaniyyānabhāvattā. Sabbattha dvidhāpi niyamena tacchāviparītabhūtabhāvo vuttoti āha ‘‘iti tacchāvipallāsā’’tiādi.
苦虽不扰害他物，为何称渴爱也因苦生之因而扰害？其理乃因苦有扰害之力，故此苦为烦恼之阴影。生死轮回诸受苦诸因，因坚持苦之本质而扰害，非苦自为烦恼之根源，乃渴爱以生苦为因，从而扰害受苦之生灭。此故称“苦不扰他”，即苦本身虽非根本障碍，但因缘关系中苦为烦恼之次因。所谓扰害之统摄，即苦为扰害本身，扰害即苦，二者同义。除此之外，诸法因无明烦恼分为善不善，皆起苦因，若无渴爱，则无苦因。没有此因，无渴爱则苦不成因，然而无明依然存故苦仍有因。无论是色身等有漏行，或非色身行为，因渴爱生失苦之故。故此渴爱有正理与约束二重性，与邪道及世俗善道不同，无误成理。由此因缘，渴爱之变化破坏称为“渴爱失理”。
Sacca-saddassa sambhavantānaṃ atthānaṃ uddharaṇaṃ, sambhavante vā atthe vatvā adhippetatthassa uddharaṇaṃ atthuddhāro. Viratisacceti musāvādaviratiyaṃ. Na hi aññaviratīsu sacca-saddo niruḷhoti. ‘‘Idameva saccaṃ, moghamañña’’nti gahitā diṭṭhi diṭṭhisaccaṃ. ‘‘Amosadhammaṃ nibbānaṃ , tadariyā saccato vidū’’ti (su. ni. 763) amosadhammattā nibbānaṃ paramatthasaccaṃ vuttaṃ. Tassa pana taṃsampāpakassa ca maggassa pajānanā paṭivedho avivādakāraṇanti dvayampi ‘‘ekañhi saccaṃ na dutiyamatthi, yasmiṃ pajā no vivade pajāna’’nti (su. ni. 890; mahāni. 119) missā gāthāya saccanti vuttaṃ.
所谓真实语言，《真实》相应其意之现起意，指表达真实义。真实为道义之提取与显现，非虚妄欺诳。断除妄语即为真实节制，妄语乃违真实之一切坏戒。言“这是实真，邪见乃无知”者，立基于真实见解义。涅槃被称为无误法，最高真实义。对该道之理解及展现，不应有分歧与争执，因其乃统一真实。二者合一，故谓“一无二实”，争执者无真实知，故无分歧。经中有偈言真实，亦表明其非虚妄之义。
Netaṃ dukkhaṃ ariyasaccanti āgaccheyya, netaṃ ṭhānaṃ vijjatīti etena jātiādīnaṃ dukkhaariyasaccabhāve aviparītataṃ dasseti, aññaṃ dukkhaṃ ariyasaccanti āgaccheyya, netaṃ ṭhānaṃ vijjatīti iminā dukkhaariyasaccabhāvassa jātiādīsu niyatataṃ. Sacepi kathañci koci evaṃcitto āgaccheyya, paññāpane pana sahadhammena paññāpane attano vādassa ca paññāpane samattho natthīti dassetuṃ ‘‘ahametaṃ…pe… paññāpessāmīti āgaccheyya, netaṃ ṭhānaṃ vijjatī’’ti vuttaṃ. Jātiādīnaṃ anaññathatā aññassa ca tathābhūtassa abhāvoyevettha ṭhānābhāvo. Sacepi koci āgaccheyya, āgacchatu, ṭhānaṃ pana natthīti ayamettha suttattho. Esa nayo dutiyasuttepi. Tattha pana sampattatā paccakkhatā ca paṭhamatā, taṃnimittatā dutiyatā, tadupasamatā tatiyatā, taṃsampāpakatā catutthatāti daṭṭhabbā.
若非苦为圣谛，苦处无所可依，因此即显现生死诸苦义相，且苦为圣谛必有其固定所依基点。若有人以异见出现，提出对自身论断之不同意见，然其自我论辨不能达成和解，故示"我将论此，所依据者无"，此意指苦为有固定所依之所缘境界。生死诸苦因其固有本质，不可不同，亦非无所依。在此，以言“即使有人前来，欢迎其来，然无所依”谓如是意，即为经意。此说为次经规定。此中有四层理：初为本立，其次为标记，其三为抑制，其四为苦之断除。
Nibbutikāmena parijānanādīhi aññaṃ kiñci kiccaṃ kātabbaṃ natthi, dhammañāṇakiccaṃ vā ito aññaṃ natthi, pariññeyyādīni ca etapparamānevāti cattāreva vuttāni. Taṇhāya ādīnavadassāvīnaṃ vasena ‘‘taṇhāvatthuādīnaṃ etaṃparamatāyā’’ti vuttaṃ. Tathā ālaye pañcakāmaguṇasaṅkhāte, sakalavatthukāmasaṅkhāte, bhavattayasaṅkhāte vā dukkhe dosadassāvīnaṃ vasena ‘‘ālayādīnaṃ etaṃparamatāyā’’ti vuttaṃ.
涅槃寂灭意趣者，借由断除贪欲等而得，不须他事，法智勤修亦无他别殊，唯此已足。关于所知义利，前述四种业已宣说。对于诸有渴爱及烦恼等之如实见，以这些为本根而说“渴爱根等为此彼世间最高”，此已明示。譬如五根宿所摄，涵盖一切欲境，众生分别业报之苦，亦以此为最高根本而说“根本等于此境界最高”。
Sahetukena dukkhenāti etena dukkhassa abbocchinnatādassanena atisaṃvegavatthutaṃ dasseti.
谓缘所生苦者，意指由苦之断绝所显现的无漏涅槃，是极端激励之所依也。
Na paṭivedhañāṇaṃ viya sakideva bujjhati, atha kho anu anu bujjhanato anubodho, anussavākāraparivitakkadiṭṭhinijjhānakkhantianugato vā bodho anubodho. Na hi so paccakkhato bujjhati, anussavādivasena pana kappetvā gaṇhātīti. Kiccatoti parijānanādito. Taṃkiccakaraṇeneva hi tāni tassa pākaṭāni. Vivaṭṭānupassanāya hi saṅkhārehi patilīyamānamānasassa uppajjamānaṃ maggañāṇaṃ visaṅkhāraṃ dukkhanissaraṇaṃ ārammaṇaṃ katvā dukkhaṃ paricchindati, dukkhagatañca taṇhaṃ pajahati, nirodhañca phusati ādicco viya pabhāya, sammāsaṅkappādīhi saha uppannaṃ taṃ maggaṃ bhāveti, na ca saṅkhāre amuñcitvā pavattamānena ñāṇena etaṃ sabbaṃ sakkā kātuṃ nimittapavattehi avuṭṭhitattā, tasmā etāni kiccāni karontaṃ taṃ ñāṇaṃ dukkhādīni vibhāveti tattha sammohanivattanenāti ‘‘cattāripi saccāni passatī’’ti vuttaṃ.
非一觉知瞬间即能悟，乃依次渐次觉知，因反复体证、忆念、思维、观想、及禅定之深入而得觉悟。并非当下顿悟，而是在诸随念等周旋之中累积证知。此所谓“工作”，即所有了达与理解之过程俱是明证。由持续观察行法之现象，透视无我之见而生智慧之正觉，其知见能解断苦，弃断渴，对无漏之光明生触，随正思维而修行此道。非离弃诸行即能了知，而是在行的契机条件中才能成就。因此，修持此知识者，能审视苦诸法分别解断，亦能起除惑障，遂据此《四圣谛见》成就宣说。
Dukkhasamudayampi so passatīti kālantaradassanaṃ sandhāya vuttanti ce? Na, ‘‘yo nu kho, āvuso, dukkhaṃ passati, dukkhasamudayampi so passatī’’tiādinā (saṃ. ni. 5.1100) ekadassino aññattayadassitāvicāraṇāya tassā sādhanatthaṃ gavaṃpatittherena imassa suttassa āharitattā paccekañca saccesu dissamānesu aññattayadassanassa yojitattā. Aññathā anupubbābhisamaye purimadiṭṭhassa pacchā adassanato samudayādidassino dukkhādidassanatā na yojetabbā siyāti. Suddhasaṅkhārapuñjamattadassanato sakkāyadiṭṭhipariyuṭṭhānaṃ nivāreti. ‘‘Lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā, sā na hotī’’ti vacanato samudayadassanaṃ hetuphalappabandhāvicchedadassanavasena ucchedadiṭṭhipariyuṭṭhānaṃ nivatteti. ‘‘Lokanirodhaṃ kho…pe… passato yā loke atthitā, sā na hotī’’ti (saṃ. ni. 2.15) vacanato nirodhadassanaṃ hetunirodhā phalanirodhadassanavasena sassatadiṭṭhipariyuṭṭhānaṃ nivāreti. Attakārassa paccakkhadassanato maggadassanena ‘‘natthi attakāre, natthi parakāre, natthi purisakāre’’tiādikaṃ (dī. ni. 1.168) akiriyadiṭṭhipariyuṭṭhānaṃ pajahati. ‘‘Natthi hetu, natthi paccayo sattānaṃ saṃkilesāya, ahetū appaccayā sattā saṃkilissanti. Natthi hetu…pe… visuddhiyā, ahetū appaccayā sattā visujjhantī’’tiādikā ahetukadiṭṭhi ca idha akiriyadiṭṭhiggahaṇena gahitāti daṭṭhabbā. Sāpi hi visuddhimaggadassanena pahīyatīti.
“亦见苦集”说，非指时间相续现观。如有人问：‘把苦见者，即见苦集者乎？’并非如此。《相应部》经文依一段分别异观其义，诸德长老以此比喻说明。若因初法见后非见苦集因缘者，则苦集见与诸苦见不可并置。仅以纯粹染污之净除，断除我见者可摧斥我执见。有言“世界之起遂灭，实相明了之见非有”，以此逐断断见执。又有言“世界灭尽，实相明了之见非有”，以此破除常见。由自觉正见，藉观无我示道说“不有自我、不有他我、不有人我”，此即不作见之成就。以“无缘无因则众生不会染污，缘由全除则众生净化”之断见，亦由此成就。此见亦因修正道而灭除。
Dukkhañāṇaṃ samudayaphalassa dukkhassa adhuvādibhāvaṃ passatīti phale vippaṭipattiṃ nivatteti. ‘‘Issaro lokaṃ pavatteti nivatteti cā’’ti issarakāraṇino vadanti, padhānato āvi bhavati, tattheva ca patilīyatīti padhānakāraṇino. ‘‘Kālavaseneva pavattati nivattati cā’’ti kālavādino. ‘‘Sabhāveneva sambhoti vibhoti cā’’ti sabhāvavādino. Ādi-saddena aṇūhi loko pavattati, sabbaṃ pubbekatahetūti evamādi akāraṇapariggaho daṭṭhabbo. Rāmudakāḷārādīnaṃ viya arūpaloke, nigaṇṭhādīnaṃ viya lokathupikāya apavaggo mokkhoti gahaṇaṃ . Ādi-saddena padhānassa appavatti, guṇaviyuttassa attano sakattani avaṭṭhānaṃ, brahmunā salokatā, diṭṭhadhammanibbānavādāti evamādiggahaṇañca daṭṭhabbaṃ. Ettha guṇaviyuttassāti buddhisukhadukkhaicchādosapayattadhammādhammasaṅkhārehi navahi attaguṇehi vippayuttassāti kaṇādabhakkhavādo. Indriyatappanaputtamukhadassanādīhi vinā apavaggo natthīti gahetvā tathāpavattanaṃ kāmasukhallikānuyogo.
苦之觉知兼见苦集、苦灭、苦灭道时，针对此因果三法，分别见解其变化。以主因论说，起止由于主要驱动力，故称“主要因者”。亦有主时间论者，谓变化随时间流转；亦有本性论者，谓因缘和合而生灭。诸「始」之音，喻世界生起，众因所致。譬如无色界如风雨沙之变，外道等之分别界限，皆属无明解脱之误入。以“始”为动机，缘自己之因缘，依诸善业住于高界，得佛国天上、生无漏法等解脱之业。所谓兼具九善之德性，与烦恼不同，无此觉照则无解脱。离开感官之痛苦错机构思辨，则无此生灭变迁。依此，感欲快乐之身心之缚不能脱离其累。
Ajjhattikabāhiresu dvādasasu āyatanesu kāmabhavavibhavataṇhāvasena dvādasa tikā chattiṃsa taṇhāvicaritāni. Khuddakavatthuvibhaṅge vā āgatanayena kālavibhāgaṃ anāmasitvā vuttāni. Vīmaṃsiddhipādādayo bodhipakkhiyā kiccanānattena vuttā, atthato ekattā sammādiṭṭhimukhena tattha antogadhā. Tayo nekkhammavitakkādayoti lokiyakkhaṇe alobhamettākaruṇāsampayogavasena bhinnā maggakkhaṇe lobhabyāpādavihiṃsāsamucchedavasena tayoti ekopi vutto. Esa nayo sammāvācādīsu. Appicchatāsantuṭṭhitānaṃ pana bhāve sammāājīvasambhavato tena tesaṃ saṅgaho daṭṭhabbo. Bhavantarepi jīvitahetupi ariyehi avītikkamanīyattā ariyakantānaṃ sammāvācādisīlānaṃ gahaṇena yena saddhāhatthena tāni pariggahetabbāni, so saddhāhattho gahitoyeva hotīti tato anaññāni saddhindriyasaddhābalāni tattha antogadhāni honti. Tesaṃ atthitāyāti saddhindriyasaddhābalachandiddhipādānaṃ atthitāya sīlassa atthibhāvato tividhenapi sīlena te tayopi gahitāti tattha antogadhā. Cittasamādhīti cittiddhipādaṃ vadati. ‘‘Cittaṃ paññañca bhāvaya’’nti (saṃ. ni. 1.23, 192) hi cittamukhena samādhi vuttoti samādhimukhena cittampi vattabbataṃ arahati. Cittiddhipādabhāvanāya pana samādhipi adhimatto hotīti vīmaṃsiddhipādādivacanaṃ viya cittiddhipādavacanaṃ avatvā idha ‘‘cittasamādhī’’ti vuttaṃ. ‘‘Pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyatī’’ti (dī. ni. 3.359; saṃ. ni. 5.376; a. ni. 3.96; 11.12) vacanato samādhiupakārā pītipassaddhiyo, tasmā samādhiggahaṇena gahitā, upekkhā pana samādhiupakārakato taṃsadisakiccato ca, tasmā sammāsamādhivasena etesaṃ antogadhatā daṭṭhabbā.
内外十二处中欲有恒常浊渴爱糖，此十二方涉三十三种渴流转也。略经时节分期而定，因修正定业所依道，而合相应教旨。三项出世间之念头——无欲、慈、悲——于现世界，除贪、嗔、痴等恶毒断除，成正道之一。此并非三项独立，实为畅通正谛之本道理。此法凡夫无欲自足生活，依其八正道，必当于内生信心，受持三皈依，方得持之无疑。信为内力心，依此德行三业资具，必以戒为主，故三项辅戒相成。心定即为心之力所在，亦即定力。经文谓“栖身欢喜时身柔软，身心欢喜时善乐呈现”，由此证实定力之功德。故，心为根基，借由定力显现，方成正定之境。
Bhāro viya vighātakattā. Dubbhikkhamiva bādhakattā. ‘‘Nibbānaparamaṃ sukha’’nti (ma. ni. 2.215, 217; dha. pa. 203, 204) sukhabhāvato subhikkhamiva. Aniṭṭhabhāvato sāsaṅkasappaṭibhayato ca dukkhaṃ verīvisarukkhabhayaorimatīrūpamaṃ.
如负重扰乱不安，如饥饿饱受折磨，“涅槃乃究竟安乐”者（见中部尼柯耶2.215、217，长部法句203、204）指安乐的性质宛如丰盛的收获。因其非善非恶、随恐怖与忧虑，但如刀刃锋利之恶，故谓之苦难。
Tathatthenāti tathasabhāvena, pariññeyyabhāvenāti attho. Etena ariyasaccadvayaṃ siyā dukkhaṃ, na ariyasaccaṃ, siyā ariyasaccaṃ, na dukkhanti imamatthaṃ dasseti. Ariyasacca-saddaparā hi dukkhādisaddā pariññeyyādibhāvaṃ vadanti. Teneva ariyasacca-saddānapekkhaṃ dukkha-saddaṃ sandhāya maggasampayuttasāmaññaphaladhammānaṃ ādipadasaṅgaho vutto, tadapekkhaṃ sandhāya catutthapadasaṅgaho. Samudayādīsu avasesakilesādayo samudayo, na ariyasaccaṃ, saṅkhāranirodho nirodhasamāpatti ca nirodho, na ariyasaccaṃ, ariyamaggato aññāni maggaṅgāni maggo, na ariyasaccanti iminā nayena yojanā kātabbā. Dukkhaṃ vedanīyampi santaṃ vedakarahitaṃ, kevalaṃ pana tasmiṃ attano paccayehi pavattamāne dukkhaṃ vedetīti vohāramattaṃ hoti. Evaṃ itaresupi.
“Tathatthena”即依其本来体性，“tathasabhāvena”指依其共同特性，“pariññeyyabhāvenāti”指其应当了知之意。此由此显示圣谛中两谛，即苦谛若非苦谛，则非圣谛；若为圣谛，则应为苦难，此意也。圣谛语词专指苦及其具因果关系之不可废除特质，故须了解。以此为凭，苦谛连结于道谛及果谛之共同特质构成第一重聚合，继以第四重聚合。起支者如烦恼终结等非圣谛，五蕴灭尽即不起此法，不是圣谛；圣谛道谛含证悟诸种道，不是另种异道，须依此经义引导。苦难虽应受，苦的受者无执烦恼，唯随自因缘现苦难，称为知觉而已。他例亦然。
Kiriyāva vijjatīti samudayameva vadati, tassa vā dukkhapaccayabhāvaṃ. Maggo atthīti vattabbe ‘‘maggamatthī’’ti okārassa abhāvo katoti daṭṭhabbo. Gamakoti gantā. Sāsavatā asubhatāti katvā nirodhamaggā subhā eva. Dukkhādīnaṃ pariyāyena samudayādibhāvo ca atthi, na pana nirodhabhāvo, nirodhassa vā dukkhādibhāvoti na aññamaññasamaṅgitāti āha ‘‘nirodhasuññāni vā’’tiādi. Samudaye dukkhassābhāvatoti ponobbhavikāya taṇhāya punabbhavassa abhāvato. Yathā vā pakativādīnaṃ vikārāvibhāvato pubbe paṭippalīnā ca pakatibhāveneva tiṭṭhanti, na evaṃ samudayasampayuttampi dukkhaṃ samudayabhāvena tiṭṭhatīti āha ‘‘samudaye dukkhassābhāvato’’ti. Yathā avibhattehi vikārehi mahantā visesindriyabhūtavisesehi pakatibhāveneva ṭhitehi pakati sagabbhā pakativādīnaṃ, evaṃ na phalena sagabbho hetūti attho. Dukkhasamudayānaṃ nirodhamaggānañca asamavāyāti etaṃ vivaranto āha ‘‘na hetusamavetaṃ hetuphala’’ntiādi. Tattha idha tantūsu paṭo, kapālesu ghaṭo, biraṇesu kaṭo, dvīsu aṇūsu dviaṇukantiādinā idha buddhivohārajanako avisuṃ siddhānaṃ sambandho samavāyo, tena samavāyena kāraṇesu dvīsu aṇūsu dviaṇukaṃ phalaṃ samavetaṃ ekībhūtamiva sambandhaṃ, tīsu aṇūsu tiaṇukanti evaṃ mahāpathavimahāudakamahāaggimahāvātakkhandhapariyantaṃ phalaṃ attano kāraṇesu samavetanti samavāyavādino vadanti. Evaṃ pana vadantehi aparimāṇesu kāraṇesu mahāparimāṇaṃ ekaṃ phalaṃ samavetaṃ attano antogadhehi kāraṇehi sagabbhaṃ asuññanti vuttaṃ hoti, evamidha samavāyābhāvā phale hetu natthīti hetusuññaṃ phalanti attho.
称有作用者，即谓起因存在，有苦之因缘。论道之义，谓除“为道者”之意味不可有。行进即往，一则除该作道含义，非恶行乃良善。当因果而言有苦等之起，因缘并存无断灭法相矣；终止者即灭道，终止之性非苦及诸法。若谓灭即苦法相，则非相互称号。谓苦未起时因已灭，乃业轮续灭，非灭法相。犹论敌论者以变化对立，前相依分以明辨为故理立论，非实异义。苦之起灭道皆无共同因，即非因果同存。此中比喻：如弦、头盖骨、陶器、铁器、两个谷物及两种谷物粒子互相关联，构成集合；因缘相集如地大水火风覆盖，谓果归于多因相集，体显关联。然此多因中，无成果前有相关无，非无因性，故释曰“无因无果”。
Pavattibhāvatoti saṃsārassa pavattibhāvato. Catuāhārabhedatoti iminā cattāro āhārabhede tehi bhinne tappaccayadhammabhede ca saṅgaṇhāti. Rūpābhinandanādibhedo rūpādikhandhavasena, ārammaṇavasena vā. Upādānehi upādīyatīti upādi, upādānakkhandhapañcakaṃ. Nibbānañca taṃnissaraṇabhūtaṃ tassa vūpasamo taṃsantīti katvā tassa yāva pacchimaṃ cittaṃ, tāva sesataṃ, tato parañca anavasesataṃ upādāya ‘‘saupādisesanibbānadhātu anupādisesanibbānadhātū’’ti dvidhā voharīyatīti. ‘‘Sammādiṭṭhi sammāsaṅkappo vipassanā, itare samatho’’ti vadanti. Sīlampi hi samathassa upakārakattā samathaggahaṇena gayhatīti tesaṃ adhippāyo. Atha vā yānadvayavasena laddho maggo samatho vipassanāti āgamanavasena vuttoti daṭṭhabbo. Sappadesattāti sīlakkhandhādīnaṃ ekadesattāti attho. Sīlakkhandhādayo hi sabbalokiyalokuttarasīlādisaṅgāhakā, ariyamaggo lokuttaroyevāti tadekadeso hoti.
谓转流性，即指轮回的转流特性。四食之别，则以此四种食别列为差别，有不同依赖条件。所以数数之。色等五蕴依赖色法及其缘起；有执者随其依止而生。所谓取著，五聚已称之。涅槃则是辞离于此，定息随宁静。由此可以度心为止，分段对切断乃至无余涅槃分二重别标。此即“有正见正思惟及观照，其余为止”。戒也辅助止禅，用以聚心，谓之精进根本。又依此双门即得之道是止与观，习证之所自来。所摄之一即戒聚，覆盖一切世间出世间戒法，故为其一部。
Onatasahāyo viya vāyāmo paggahakiccasāmaññato. Aṃsakūṭaṃ datvā ṭhitasahāyo viya sati apilāpanavasena niccalabhāvakaraṇasāmaññato. Sajātitoti savitakkasavicārādibhedesu samānāya samādhijātiyāti attho. Kiriyatoti samādhianurūpakiriyato. Tato eva hi ‘‘cattāro satipaṭṭhānā samādhinimittā, cattāro sammappadhānā samādhiparikkhārā’’ti (ma. ni. 1.462) sativāyāmānaṃ samādhissa nimittaparikkhārabhāvo vuttoti.
譬如合力的助缘，谓努力为重点。比如凭肩膀承重，专注而无杂想，则安稳持久。异生同种，谓色相思维等分别齐集，乃是得禅的基础性质。此为行之所依。故言“四念处为禅之相、四正勤为禅之助”，意谓念与勤为修持正定之因缘。
Ākoṭentena viyāti ‘‘aniccaṃ anicca’’ntiādinā paññāsadisena kiccena samantato ākoṭentena viya ‘‘aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhenā’’tiādinā parivattantena viya ca ādāya ūhitvā dinnameva paññā paṭivijjhati. Dvinnaṃ samānakālattepi paccayabhāvena saṅkappassa purimakālassa viya niddeso kato. Sajātitoti ‘‘dukkhe ñāṇa’’ntiādīsu samānāya paññājātiyā. Kiriyatoti ettha paññāsadisakiccaṃ kiriyāti vuttaṃ, pubbe pana samādhiupakārakaṃ tadanurūpaṃ kiccanti ayamettha viseso. ‘‘Sabbaṃ, bhikkhave, abhiññeyya’’nti (saṃ. ni. 4.46) vacanato cattāripi abhimukhaṃ paccakkhato ñātabbāni, abhivisiṭṭhena vā ñāṇena ñātabbānīti abhiññeyyāni.
谓契合、调和，如“无常无常”等意思，以智慧力所至而遍知，一切契合诸缘。又如“无常灭坏、苦为怖惧”等互转不息，及智慧于日间闪现。以当时及之前之因果关系说明。异生同智，譬如苦智等是一类智慧源头。行义则是调合智慧任务，先为辅助止禅所用，后有特用。在《相应部尼柯耶》中说：“诸比库，当辨知四种，诸佛已证实，智慧为上。”所言即四种殊胜知识中，达已证实者也。
Durabhisambhavataranti abhisambhavituṃ sādhetuṃ asakkuṇeyyataraṃ, sattivighātena duradhigamanti attho. Bādhakapabhavasantiniyyānalakkhaṇehi vavatthānaṃ salakkhaṇavavatthānaṃ. Duravagāhatthena gambhīrattāti oḷārikā dukkhasamudayā. Tiracchānagatānampi hi dukkhaṃ āhārādīsu ca abhilāso pākaṭo, pīḷanādiāyūhanādivasena pana ‘‘idaṃ dukkhaṃ, idamassa kāraṇa’’nti yāthāvato ogāhituṃ asakkuṇeyyattā gambhīrā, saṇhasukhumadhammattā nirodhamaggā sabhāvato eva gambhīrattā duravagāhā, teneva uppanne magge natthi nirodhamaggānaṃ yāthāvato anavagāhoti. Nibbānampi maggena adhigantabbattā tassa phalanti apadissatīti āha ‘‘phalāpadesato’’ti. Vuttañhi ‘‘dukkhanirodhe ñāṇaṃ atthapaṭisambhidā’’ti (vibha. 719). Maggopi nirodhassa sampāpakabhāvato hetūti apadissatīti āha ‘‘hetuapadesato’’ti. Vuttampi cetaṃ ‘‘dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā’’ti (vibha. 719). Iti vijaññāti iti-saddena vijānanakkamaṃ dasseti. Evaṃ pakārehīti evaṃ-saddena vijānanakāraṇabhūte naye.
“难以实现、难以成就”者，由于生起此法的能力有限，无力成就，是指被众生所破坏，难以达到其目的。此义由阻碍者及烦恼生起之特点等处加以说明，称为明显的因缘所生。由于难以接近的缘故，称为深远深重者，是苦的生起之合乐。即使是扭曲异向者亦苦，从饮食等处生起明显的渴爱及痛苦等乘载的因缘，因难以按实相彻底洞察“这是苦，这是其因”，故因难以深入理解而称为深远，因性质细微而称为难以接近之道。正因如此出现之道理中没有能彻底深入的灭道者，故称为‘无彻入道’。涅槃亦须由道而得，此为其果，故有“果义说”。经文云：“于苦灭有知见，此谓理智分别。”（解说719）道亦因灭而成熟，故有“因义说”。又云：“于断苦道之修行中有知见，此谓法理智分别。”（解说719）由此显现“了知”，以“如此”为词显现了知之进展。如此表达，表明“如此”为依因显现知之言辞。
Uddesavaṇṇanā niṭṭhitā. · 总说解释完毕。
1. Dukkhasaccaniddeso一、苦谛阐述
Jātiniddesavaṇṇanā生之阐述解释
§190
190.Tattha…pe… ayaṃ mātikāti niddesavāraādimhi vutte jātiādiniddese tesaṃ jātiādīnaṃ niddesavasena dukkhassa ariyasaccassa kathanatthāya, tesu vā jātiādīsu tesañca dukkhaṭṭhe veditabbe jātiādīnaṃ niddesavasena dukkhassa ariyasaccassa kathanatthāya dukkhadukkhantiādikā dukkhamātikā veditabbāti attho. Atha vā tatthāti tasmiṃ niddesavāre. ‘‘Jātipi dukkhā…pe… saṃkhittena pañcupādānakkhandhā dukkhā’’ti ayaṃ dukkhassa ariyasaccassa kathanatthāya mātikāti yathādassitassa jātiādiniddesassa mātikābhāvaṃ dīpeti. Taṃ dīpetvā puna yasmiṃ padadvaye ṭhatvā dukkhaṃ ariyasaccaṃ kathetabbaṃ, tassa niddhāraṇatthaṃ sabbaṃ dukkhaṃ saṅkaḍḍhento āha ‘‘idañhi dukkhaṃ nāmā’’tiādi.
190. “此处……上……此目录”者，是在示现出生等之所指等处说及，其意为通过出生等作为所指，论述苦的圣谛。于出生等与其苦所依处，应通过出生等的所指来识别，借出生等的所指说明苦的圣谛，意指应理解如出生等所指的苦之母目录（苦母表）。然后于该处目录中，“出生亦是苦……简略地说是五取蕴为苦”之语，意在说明苦的圣谛，因而显现出生等所指目录的存在。借此说明后，于词对中站立起来，应论述苦的圣谛，为了确定，应总合诸苦而说“此即名为苦”等内容。
Sabhāvatoti dukkhavedayitasabhāvato. Nāmatoti teneva sabhāvena laddhanāmato. Tena na aññena pariyāyena idaṃ dukkhaṃ nāma, atha kho dukkhattāyevāti sabhāvena nāmaṃ viseseti. Atha vā nāmatoti udayabbayavantatāya laddhanāmato. Yathā aññe udayabbayavanto dhammā na sabhāvato dukkhā, na evaṃ idaṃ, atha kho sabhāvato dukkhā, bhūtamevedaṃ dukkhanti purimena dukkha-saddena pacchimaṃ viseseti. Vipariṇāmavantatāya sukhaṃ aniṭṭhameva hotīti dukkhaṃ nāma jātaṃ. Tenevāha ‘‘dukkhuppattihetuto’’ti. Kaṇṇasūlādīhi abhibhūtassa nitthunanādīhi dukkhābhibhūtatāya viññāyamānāyapi kiṃ tava rujjatīti pucchitvāva kaṇṇasūlādidukkhaṃ jānitabbaṃ hotīti paṭicchannadukkhatā tassa vuttā. Upakkamassa ca pākaṭabhāvatoti kāraṇāvasena dukkhavisesassa pākaṭabhāvaṃ dasseti.
“性质”者，由于苦感受之本性而名。 “名称”者，由此性质而得到名称。并非以其他变化称此为苦，亦即以性质割别名称。或者“名称”是由于有生灭变化而得的名称。例如其他生灭变异法不具性质故非苦，此法具性质，谓本来即是苦之体性，故故先者的“苦”一词是为了区分后者。因变化故快乐终不可安，称为苦，意为“苦产生的缘由”。如耳痛等而遭受痛苦，在被问“你何苦？”时即认识到耳痛等苦，即隐藏的苦理已被说明。因苦的一部分显现，说明其理由存在显现。
Sabhāvaṃ muñcitvā pakārantarena dukkhanti vuccamānaṃ pariyāyadukkhaṃ. Kathetabbattā paṭiññātaṃ yathā kathetabbaṃ, taṃpakāradassanatthaṃ ‘‘ariyasaccañca nāmeta’’ntiādimāha. Saṅkhepo sāmaññaṃ, sāmaññañca visese antokaritvā pavattatīti tattha ubhayathāpi kathetuṃ vaṭṭati. Vitthāro pana viseso jātiādiko, viseso ca visesantaranivattakoti jātiādīsu jarādīnaṃ saṅkhipanaṃ na sakkā kātunti tattha vitthāreneva kathetabbaṃ.
舍弃本性，以他物名之者谓“词义苦”。须论述并明确其所论，如“圣谛亦有名称”等。总略而言，是就普遍及特殊二义而说。具体部分如出生等，特殊者具生老等缩约意义，不能详尽列举，应仅略述。
§191
191. ‘‘Aparassa aparassā’’ti dīpanaṃ aparatthadīpanaṃ. Sāmiatthepi hi aparattha-saddo sijjhatīti. Tesaṃ tesanti vā sāmivasena vuttaṃ atthaṃ bhummavasena vattukāmatāya āha ‘‘aparatthadīpana’’nti, aparasmiṃ aparasmiṃ dīpananti attho. Aparassa aparassa vā jātisaṅkhātassa atthassa dīpanaṃ aparatthadīpanaṃ. Pañcagativasena ekekāyapi gatiyā khattiyādibhummadevādihatthiādijātivasena cāti gatijātivasena.
191.“由他者向他者”意为照明，亦为发明别义。对义词本义而言，“无他义”词泛称之。为了以多方说义，谓之“照明无他义”，即于他义中照明之义。在他处各自释明，是为“于他者中向他者”的照明之义。以五道族群各自说的族义为本，包括武士、天神、大象等五类族，是五行族义说。
Tiṇākāro tiṇajāti, so ca upādāpaññattīti ‘‘paññattiya’’nti āha. Tadupādāyāti taṃ paṭhamaṃ viññāṇaṃ upādāya ayaṃ jāti, nāssa kutoci niggamanaṃ upādāya. Yasmā ca evaṃ, tasmā sāvassa jāti paṭhamaviññāṇasaṅkhātāti attho. Atha vā tadupādāya sajātoti vuccatīti sāvassa jāti paṭhamaviññāṇasaṅkhātāti attho. Viññāṇamukhena ca pañcapi khandhā vuttā hontīti ‘‘paṭisandhiya’’nti āha. Ariyabhāvakaraṇattā ariyasīlanti pātimokkhasaṃvaro vuccati. Jātiādīnipi lakkhaṇāni dhammānaṃ ākāravikārāti katvā sahuppādakā sahavikārakāti vuttā. Jāyanaṭṭhenātiādi āyatanavasena yonivasena ca dvīhi dvīhi padehi sabbasatte pariyādiyitvā jātiṃ dassetuṃ vuttaṃ. Purimanaye pana ekekeneva padena sabbasatte pariyādiyitvā jāti dassitāti ayaṃ viseso. Keci pana ‘‘purimanaye kattuniddeso, pacchimanaye bhāvaniddeso kato’’ti vadanti, ‘‘tesaṃ tesaṃ sattānaṃ jātī’’ti pana kattari sāminiddesassa katattā ubhayatthāpi bhāvaniddesova yutto. Sampuṇṇā jāti sañjāti. Pākaṭā nibbatti abhinibbatti. ‘‘Tesaṃ tesaṃ sattānaṃ…pe… abhinibbattī’’ti sattavasena pavattattā sammutikathā.
“三种形体”即三重出生，此为执著所造，谓之“假名称”。因执著如是，“三种”即生之首识所依，从中取得出生，非自出自灭。既然如是，故谓“有此第一识出生所依”。亦有说为“生之首识所依”，意即有此第一识所依。以识为主，五蕴皆被表述，谓之“续接”。为成圣道故，德行称为戒律守护。出生等为法之特征及形态变化，谓同因他因。所谓出生处及界、根等二处皆观照而显示出生，谓“过去所由显示，后来因以修习显示生”。先行处一一以词显示全集之生，此为特异。有些认为“先行处为指定，后行为成就”，因彼此众生种类，称为“种”及“主指定”。因故全部出现称为生得。明显产生及不产生。谓“彼彼众生……产生”，因种类相继而语言约定。
Tatra tatrāti ekacatuvokārabhavesu dvinnaṃ dvinnaṃ, sese rūpadhātuyaṃ paṭisandhikkhaṇe uppajjamānānaṃ pañcannaṃ, kāmadhātuyaṃ vikalāvikalindriyānaṃ vasena sattannaṃ navannaṃ dasannaṃ puna dasannaṃ ekādasannañca āyatanānaṃ vasena saṅgaho veditabbo. Ekabhavapariyāpannassa khandhasantānassa paṭhamābhinibbattibhūtā paṭisandhikkhandhāti āha ‘‘paṭhamābhinibbattilakkhaṇā’’ti. Tameva santānaṃ niyyātentaṃ viya ‘‘handa gaṇhathā’’ti paṭicchāpentaṃ viya pavattatīti niyyātanarasā. Santatiyā eva ummujjanaṃ hutvā gayhatīti ummujjanapaccupaṭṭhānā. Dukkharāsissa vicittatā dukkhavicittatā, dukkhavisesā vā tadavayavā, taṃ paccupaṭṭhāpeti phalatīti dukkhavicittatāpaccupaṭṭhānā.
在此各处，对于单一和多重的生起方式，要分为两两分类。其余由色根界在生灭之间所生起的有五种；欲根界则由圆满与不圆满的根所支配，存有七种、九种、十种，及复十种、一十一种根境界，应当予以分别认识。对于充满一有的蕴连续体，其最初生起的蕴，被称为“初生起的特征”。就如同那个连续体要被引导出去一样，或如有所依而流转不息，这谓有支承的性质。由此生起之火焰，即为其燃烧之依止。苦乐复杂之相即使苦的特别之相、苦蕴的支系，皆因缘助持而兴起，这称为苦相的依止。
Pariyāyanippariyāyadukkhesu yaṃ dukkhaṃ jāti hoti, taṃ dukkhabhāvoyeva tassā dukkhaṭṭho. Yadi akkhānena pāpuṇitabbaṃ siyā, bhagavā ācikkheyya. Bhagavatāpi –
对于有生有灭苦的轮回中，所生苦本身即为苦体。若以言语可得其极致，世尊当为说者。世尊言，
‘‘Taṃ kiṃ maññatha, bhikkhave, katamo nu kho mahantataro? Yo cāyaṃ mayā paritto pāṇimatto pāsāṇo gahito, yo ca himavā pabbatarājāti. Appama…pe… gahito, himavantaṃ pabbatarājānaṃ upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upeti. Evameva kho, bhikkhave, yaṃ so puriso tīhi sattisatehi haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti, taṃ nerayikassa dukkhassa upanidhāya saṅkhampi…pe… upanidhampi na upetī’’ti (ma. ni. 3.250) –
「汝等比库，想何者为最？若有人用世尊环绕之手，执石；若执乃雪山之王。虽极其重，仍不滑落，不落石屑，不落尘土，不落依托。如是，比库，有人遇三百三十次被斩杀，皆不随之而得受痛苦烦恼之苦，即便随地狱苦尊之苦，不滑落石屑，不落尘土，不得其依。」(中部尼连禅经3.250)——此喻明恶趣苦受之不可逃避。
Upamāvasena pakāsitaṃ āpāyikadukkhaṃ. Sukhuppattikāraṇāni sucīni uppalādīnīti katvā tattha nibbattinivāraṇena jātiyā dukkhavatthubhāvaṃ dasseti ‘‘atha kho’’tiādinā. Dukkhuppattikāraṇe nibbattanena gabbhapariharaṇūpakkamena vinā mātukucchisambhavameva dukkhaṃ gabbhokkantimūlakaṃ aññānapekkhattā, upakkamanibbattaṃ pana pariharaṇamūlakaṃ okkantimattānapekkhattā. Ayametesaṃ viseso.
以比喻方式所明无间地狱之苦。苦生缘中，洁净之因如莲花者，既成型，则以诸阻断缘，如生苦象为示现，用“于是”及诸词为转入。于苦生缘间，以胎去除之举，非有母胎之苦，只以未生恶处为苦的出生本质；而由退退与除去基础相依，视为去除之缘，依赖其堕落上升为名。此中有所区别。
Attano abhimukhaṃ kaḍḍhanaṃ ākaḍḍhanaṃ, parito sabbatobhāgena kaḍḍhanaṃ parikaḍḍhanaṃ. Adho dhunanaṃ odhunanaṃ, tiriyaṃ, sabbato vā dhunanaṃ nidhunanaṃ. Tacchetvā khārapakkhipanaṃ khārāpaṭicchakaṃ.
自我向面之紧收为紧束，周围各方均紧束为围束。向下拉为强拉，向上拉为上拉，横向及四方皆拉为拉合并成固束。正确辨别即为别恶抛弃恶之相。
Sakalasarīranhāpanaṃ nhāpanaṃ, ekadesadhovanaṃ dhovanaṃ, sūriyābhimukhapavattanena ātāpanaṃ, pañcaggitāpena paritāpanaṃ daṭṭhabbaṃ. Sabboyeva vā tāpo dvidhāpi vutto.
以身体整体洗浴为洗；以十一段清洗为洗涤；以面向太阳吹风以致烤晒；以五种音节歌声清净心者，皆应观察。总括而论，此痛苦可分为二种类型。
Kuhiṃ nu patiṭṭhaṃ labhetha, jātiyā vinā na tassa dukkhassa patiṭṭhānaṃ atthīti attho, jātiyā vā vinā so satto kuhiṃ nu patiṭṭhaṃ, kattha nu patiṭṭhanto taṃ dukkhaṃ labhethāti attho. Tattha tiracchānesu kathaṃ dukkhaṃ bhaveyya tahiṃ tiracchānesu jātiṃ vinā. Na cassāti na ce assa. Nanu nevatthīti sambandho kātabbo, nanu āhāti vā. Yadatoti yasmā nevatthi, tasmā āhāti attho.
从何处才能获得依止呢？如果没有生，这痛苦就无依止可言了；又或者，没有生的情况下，这生命究竟依止何处呢？若依止处已定，又如何从中获得此痛苦呢？在无间道中，如何会生起痛苦？在那无间道中就没有生。有无者皆无。难道不应当建立联系吗？难道不是会有破坏吗？所谓生者，因其无而生，于是生的意涵即为破坏。
Jarāniddesavaṇṇanā老之阐述解释
§192
192. Jīraṇameva jīraṇatā, jīraṇassa vā ākāro tā-saddena vutto.
衰退即为衰老之衰老，衰老的形态即以『衰老』这个名称所称呼。
Yathāpure asallakkhenteti gāravakaraṇaupaṭṭhānādīni asallakkhente taṃnimittaṃ domanassaṃ uppajjatīti attho.
如前所述，不善标志指的是轻慢，它由于轻慢事由如贪慢、瞋慢、戒慢等伴随出现，遂生忧愁的因缘。
Satādīnanti satisutavīriyapaññādīnaṃ vippavāsanimittaṃ attanā apasādetabbehipi attano puttadārehi apasādanīyato. Avasavattaṅgapaccaṅgatāya suciasuciādivicāraṇavirahena ca bālakumārakakālo viya jiṇṇakālo hotīti āha ‘‘bhiyyo bālattappattiyā’’ti.
所谓百等，是指正念、善根、精进、智慧等种种清净法的消失之因，即便自己努力去断除贪淫之心，对自身子女亦不能少爱。因随恶趣情况变化，远离了净恶善恶的辨别，如同孩童时代变成暮年时光，因而说“更增孩子气”。
Maraṇaniddesavaṇṇanā死之阐释的解释
§193
193. ‘‘Kālassa antakassa kiriyā’’ti yā loke vuccati, sā cuti, maraṇanti attho. Cavanakāloyeva vā anatikkamanīyattā visesena kāloti vutto, tassa kiriyā cutikkhandhānaṃ bhedappattiyeva. Maccu maraṇanti etthāpi samāsaṃ akatvā yo maccu vuccati bhedo, yañca maraṇaṃ pāṇacāgo, idaṃ vuccati maraṇanti visuṃ sambandho na na yujjati.
所谓天下通称的‘时间终结的作用’，即为断灭，亦即死亡。断灭的时期不可逾越，特别谓之时间。此作用正是断除五蕴集合的过程。死亡虽相等于断除五蕴，但视为死亡者并非集合的全部，因死亡是生命的断绝，此称谓是广义用法，不堪细究。
Yassa khandhabhedassa pavattattā ‘‘tisso mato, phusso mato’’ti vohāro hoti, so khandhappabandhassa anupacchinnatāya ‘‘sammutimaraṇa’’nti vutto, pabandhasamucchedo ca ‘‘samucchedamaraṇa’’nti. Maraṇampi dukkhanti imasmiṃ panatthe dukkhasaccakathā vaṭṭakathāti katvā ‘‘sammutimaraṇaṃ adhippeta’’nti āha. Tasseva nāmanti tabbhāvato tadekadesabhāvato ca maraṇa-saddabahutte asammohatthaṃ vuttaṃ. Cutilakkhaṇanti ‘‘cavanatā’’ti nidassitacavanalakkhaṇameva vadati. Sampattibhavakhandhehi viyojetīti viyogarasaṃ, viyogakiriyābhūtatāya vā ‘‘viyogarasa’’nti vuttaṃ. Sattassa purimabhavato vippavāso hutvā upaṭṭhātīti vippavāsapaccupaṭṭhānaṃ.
当有五蕴断除事实存在时，称为‘三分死’与‘促死’等，谓此断除不是连续的；称为‘相互断除’、‘联合断除’。死亡即痛苦，按此法义即为苦圣谛阐明的过程，称为‘相互断除’的死亡。故名称不能假说，其本性属于一与多之法门，由死亡名号之多寡说明无疑惑。断灭之标记正为断灭，皆以此断灭标记彰显。与现存现象相接触者称为分离，断除作用生成后称为分离形态。此由生命之前世消灭而继发重复，即为消灭再现的过渡持续。
Maraṇantikāti maraṇassa āsannā. Yadi maraṇaṃ na bhavissati, yathāvuttaṃ kāyikaṃ cetasikañca dukkhaṃ na bhavissatīti āha ‘‘dvinnampi dukkhānaṃ vatthubhāvenā’’ti.
“死亡将至”者，即死亡临近之意。若死亡不现，按前所说，身体与心识皆不生苦，故言“二苦因缘之所依”。
Pāpakammādinimittanti pāpakammanimittaṃ pāpagatinimittañcāti attho, kammampi vā ettha ‘‘nimitta’’nti vuttaṃ upapattinimittabhāvena upaṭṭhānato. Tadupaṭṭhānepi hi ‘‘akataṃ vata me kalyāṇa’’ntiādinā anappakaṃ domanassaṃ uppajjatīti. Bhaddassāti kalyāṇakammassāti attho. Avisesatoti ‘‘sabbesa’’nti etena yojetabbaṃ. Sabbesanti ca yesaṃ kāyikaṃ dukkhaṃ uppajjati, teyeva sabbe gahitā ‘‘vitujjamānamammāna’’nti visesitattā. Sandhīnaṃ bandhanāni sandhibandhanāni , tesaṃ chedanena nibbattaṃ dukkhaṃ ‘‘sandhibandhanacchedana’’nti vuttaṃ. Ādi-saddo vā kāraṇattho, sandhibandhanacchedanamūlakanti attho.
“恶业之因”者，意指恶业因缘及恶趣之因。此处“因”亦称为“缘”，由因缘而生。因缘现起时，谓“我未作善业”，由此不善之忧愁生起。善者即善业也。“无差别”意谓“所有”，依此而统摄者。“所有”者，即一切生身体之苦者，皆为彼愚痴所覆，称为“无分别我”，此为特指。诸聚合与结缔为缚，断除缚结即灭苦，称为“断除缚结”。“初声”则指因缘之义，“以断除缚结为根本”是其意。
Anayabyasanāpādanaṃ viyāti anayabyasanāpatti viyāti attho. Vāḷādīhi kate hi anayabyasanāpādane antogadhā anayabyasanāpatti ettha nidassananti.
“非别业之落入”及“非别业之生起”者，意为非特定行为而入或生起。由净律等处论述中，示以非别业之落入及非别业之生起为例证。
Sokaniddesavaṇṇanā愁之阐释的解释
§194
194. Sukhakāraṇaṃ hitaṃ, tassa phalaṃ sukhaṃ. Ñātikkhayoti bhogādīhi ñātīnaṃ parihāni maraṇañca. Ayaṃ pana visesoti bhogabyasanādipadatthavisesaṃ rogabyasanādīsu samāsavisesañca sandhāyāha. Ñātibhogā paññattimattā tabbināsāvāti iminā adhippāyena aparinipphannataṃ sandhāya ‘‘anipphannānī’’ti āha. Aparinipphannataṃyeva hi sandhāya visuddhimagge (visuddhi. 2.447 ādayo) ca ‘‘dasa rūpāni anipphannānī’’ti vuttaṃ. Rūpakaṇḍavaṇṇanāyañhi (dha. sa. aṭṭha. 975 pakiṇṇakakathā) ni ‘‘aparinipphannānī’’ti vuttāni. Khandhavibhaṅge ca nipphādetabbassa nirodhasamāpattiādikassa nipphannatā vuttāti asabhāvadhammassa ca nipphannatā, nibbānasseva anipphannatāti.
194. “乐因利行”，其果为乐。所谓亲属灭除，即因享乐等而亲属的破坏及死亡。此处“殊胜”意在示现享乐等业果之特别，因乐等业因及疾病等业因和染污等相应，称为特别。又曰亲属与享乐乃缘相对，亲属灭除之性微妙不可废，谓之“不废止者”。不废止者即是纯净道上所说之“不废止”，律藏中有说十种“不废止”。论述色蕴部分（大毗婆沙论）中亦有“不废止”之说。在蕴分解中，为必须断灭及果住等，谓之不废止，自然法义专指涅槃为不废止者。
Dhamma-saddo hetuatthoti āha ‘‘dukkhassa uppattihetunā’’ti. Jhāmanti daḍḍhaṃ. Pubbe vuttalakkhaṇādikā domanassavedanā sokoti tassa puna lakkhaṇādayo na vattabbā siyuṃ, tathāpi domanassavisesattā sokassa ca visiṭṭhā lakkhaṇādayo vattabbāti ‘‘kiñcāpī’’tiādimāha. Visārarahitaṃ anto eva saṅkucitaṃ cintanaṃ, sukkhanaṃ vā antonijjhānaṃ. Parinijjhāyanaṃ dahanaṃ. Ñātibyasanādianurūpaṃ socanaṃ anusocanaṃ, taṃ taṃ vā guṇaṃ dosañca anugantvā socanaṃ tappanaṃ anusocanaṃ.
“法语”为因义，谓“苦之生起因”。“闷滞”标志突出。之前所说之闷滞等苦和悲伤构成之标志尚不可再作，然而忧愁之特殊标志应当说及，故言某无。无放逸者，即内心紧闭、狭窄、烦恼，或心微笑处。酷烧即内心灼热。依亲属恶业等而起之悲伤、惨痛、复悲，及相应恶业之苦，一一依行而起，令悲伤、苦痛频现。
Javanakkhaṇeti manodvārajavanakkhaṇe. Tathā hi taṃ dassento ‘‘ettakā me’’tiādimāha. Kāyaviññāṇādivīthiyampi pana javanakkhaṇe domanassassa paccayo hoti eva. Teneva ‘‘javanakkhaṇe cā’’ti āha. Aññathā kāyikacetasikadukkhānaṃ kāyavatthukamanodvārappavattānameva paccayoti gaṇheyya tattha visesena kāyikacetasikasaddappavattito.
“疾速瞬间”意为心门疾速开启之瞬。论此以示“此等速”的标记。如身体识等之道理，亦以疾速之瞬为忧苦之缘故。由此说：“于疾速瞬间也。”若不然，应以身心诸苦起始为身体所掉法门之本缘，此处特指身体心识之苦缘展开。
Tujjatīti ‘‘tudatī’’ti vattabbe byattayavasena vuttanti veditabbaṃ.
『刺痛』者，应知此乃以『tudatī』代替本应说之『tudatī』，依清晰表达之方式而说。
Paridevaniddesavaṇṇanā悲之阐释的解释
§195
195.Ādevanti etenāti ādevoti ādevana-saddaṃ katvā assuvimocanādivikāraṃ āpajjantānaṃ tabbikārāpattiyā so saddo karaṇabhāvena vuttoti. Vīhipalāpādayo viya tucchaṃ vacanaṃ palāpo. Guṇadose kitteti bodhetīti guṇadosakittanaraso lālappa-saddo. Atthānatthe hiriyitabbajane ca avicāretvā puggalassa sambhamabhāvo hutvā paridevana-saddo upaṭṭhātīti ‘‘sambhamapaccupaṭṭhāno’’ti vutto, sokavatthuavighātena vā sambhamo, na uttāsasambhamo, so ca paridevana-saddena pākaṭo hotīti paridevo ‘‘sambhamapaccupaṭṭhāno’’ti vutto.
195.“Ādevanti etenāti”谓“ādevoti”，此为造言“ādevana”声，说明那些生起颠倒等变异的贪欲，因该变异所致。此声作为动因被称呼。像乱语胡言那样是无益言语。所谓诽谤优劣，是针对优劣的具诽谤性质之声。若无判断义与贬损之意，则为羞耻应弃之行为。若不加思虑，成为人之恶习，造成痛苦之声，即谓“sambhamapaccupaṭṭhāno”（共业扶持），此即因忧悲之缘由所引起的共业，不是振奋共业，而是确显为悲痛之共业，称为“paridevo”亦是“sambhamapaccupaṭṭhāno”。
Sokābhibhūto paridevananimittaṃ muṭṭhipothanādīni karoti, paridevananimittameva ca ñātiabbhatthaṅgamanādīni cintetīti paridevassa dukkhadomanassānaṃ vatthubhāvo vutto.
悲痛淹没者，因忧伤缘起而发生如紧握拳头等行为，又称忧伤因缘引起之各种表象，这即为愁苦忧伤之本质。
Bhiyyoti yena vinā na hoti, tato paridevasamuṭṭhāpakadomanassato, pubbe vuttadukkhato vā bhiyyo, kaṇṭhoṭṭhatāluādisosajatopi vā bhiyyoti aññañca kāyikaṃ cetasikaṃ taṃnidānadukkhaṃ saṅgaṇhāti.
“Bhiyyoti”谓无此则不生，但因忧悲而生，有时对过去所说痛楚更甚，有时憎恨如喉结等身心苦恼因由更剧烈，余种身心痛苦亦在其中。
Dukkhadomanassaniddesavaṇṇanā苦与忧之阐释的解释
§196-7
196-7. Kāyikaṃ dukkhaṃ kāyikassa dukkhassa upanissayapaccayoti ‘‘dukkhitassa dukkhaṃ uppajjatī’’ti vuttaṃ. Etena dukkhena abhibhūtattā nakkhattaṃ kīḷituṃ na labhāmīti balavadomanassaṃ uppajjatīti dukkhassa domanassavatthutā hoti.
196-7. 体痛谓其依存、因缘，即“苦者之苦生”，此理已说。因此痛苦蔓延，故不能嬉戏星辰，故生强烈忧苦心，此为苦之忧苦根本。
Attano pavattikkhaṇaṃ sandhāya ‘‘pīḷetī’’ti vuttaṃ kāyikadukkhaṃ, tadupanissayato vā.
以自身现行为据，称“被逼迫”的身痛，或此为其依存因缘。
Āvaṭṭantīti parivaṭṭanti. Vivaṭṭantīti pabbhāre khittatthambho viya ludhanti. Mūlacchinnarukkho viya chinnapapātaṃ papatanti, paridayhamānacittā purimadomanassupanissayavasena cintenti, vigate domanasse tathācintanaṃ natthīti.
『旋转』者，谓辗转回绕也。『逆转』者，如投掷于斜坡之木桩般滑落。如同根已断之树，倒落于断崖之处。心中燃烧煎熬者，依先前忧愁之所缘而思虑；待忧愁消散，则不复如此思虑也。
Upāyāsaniddesavaṇṇanā恼之阐释的解释
§198
198. Sabbavisayappaṭipattinivāraṇavasena samantato sīdanaṃ saṃsīdanaṃ, uṭṭhetumpi asakkuṇeyyatākaraṇavasena atibalavaṃ, virūpaṃ vā sīdanaṃ visīdanaṃ. Aññaṃ visayaṃ agantvā ñātibyasanādīsu virūpo āsaṅgo tattheva avabandhatā byāsatti. Nitthunanakaraṇato nitthunanaraso. Visīdanaṃ visādo.
第198偈释：从整体上，为了消除对一切境界的执著，乃至于普遍的静坐乃至于心的消沉，乃至于不能起身、产生极大障碍、形态丑陋的静坐抑或心沉沦。当以别的境界为依托，因亲友、喜爱事物等障碍造成人心丑陋不净，即当遮断此等心态及障碍。由所作之完成义行，生起疲倦厌弃之心。静坐的消沉即为忧愁。
Sayaṃ na dukkho dosattā saṅkhārakkhandhapariyāpannadhammantarattā vā. Ye pana domanassameva upāyāsoti vadeyyuṃ, te ‘‘upāyāso tīhi khandhehi ekenāyatanena ekāya dhātuyā sampayutto, ekena khandhena ekenāyatanena ekāya dhātuyā kehici sampayutto’’ti (dhātu. 249) imāya pāḷiyā paṭikkhipitabbā. Visādappattiyā sukhadukkhakāraṇaṃ agaṇayitvā dukkhaṭṭhānādīni karontānaṃ upāyāso kāyikadukkhassa vatthu hoti, visādanavaseneva ñātivināsādīni cintentānaṃ domanassassa. Attano pavattikkhaṇeyeva upāyāso domanassasampayogato cittaṃ paridahati, avipphārikatākaraṇavasena kāyaṃ visādeti, tadubhayakaraṇeneva tato paraṃ taṃnimittaṃ kāyikaṃ cetasikañca adhimattaṃ dukkhaṃ janayatīti dukkho vutto.
痛苦本非由烦恼或五蕴变化而生。然若称忧愁者，多指烦恼带来的痛苦。经中说三蕴、六入、十二处、十八界之间，有一种或一蕴、一入、一界相互结合，形成“忧愁”。此念应当反对其言说。因忧愁生，令人忽视苦乐因缘，所造诸痛苦与恶缘，忧愁之所由致之身为痛苦之根，忧愁如火焚心，并使身体不安。此二因联合作用，后继产生身心俱重的更大痛苦，名为苦。
Appiyasampayoganiddesavaṇṇanā与不爱者相会之阐释的解释
§199
199.Na appiyantīti na gamiyanti, na pavesīyantīti attho. Anatthanti byasanaṃ, dukkhaṃ vā. Ahitanti tassa hetuṃ. Dutiye atthavikappe atthaṃ na kāmentīti anatthakāmātiādi asamatthasamāsopi yojito. ‘‘Asūriyapassāni mukhānī’’tiādīsu viya hi yena samāso, na tassāyaṃ paṭisedhako a-kāroti. Yasmiṃ kismiñci nibbhaye yogakkhema-saddo niruḷho dukkhayogato khemattā.
第199偈释：“不受欢迎”为不被喜爱，不适合、不合宜；“不进入”意为不进入、不进入某处。其意为非利益、痛苦、不利。次者为利益无效，谓利益断灭乃至不能意愿利益等之义，此乃不利益之状。犹如“曝晒的脸”等说法，因搭配不当而非否定作用。凡令人恐惧危险、困厄痛苦之声响，由痛苦而无安全感。
Saṅgatiādīsu saṅkhāravasena yaṃ labbhati, taṃ gahetabbaṃ. Na hi saṅkhārānaṃ ṭhānanisajjādayo bhojanādikiccesu vā sahakaraṇaṃ vijjatīti pacchimadvayaṃ tadatthavasena labbhatīti na sakkā vattunti. Yaṃ labbhatīti vā yaṃ atthajātaṃ labbhatīti attho. Tena yathā labbhati saṅgatiādīsu attho, tathā yojetabbo. Puggalassa hi saṅgati gantvā saṅkhārehi saṃyogo hoti, āgatehi ca tehi, puggalassa ca attano ṭhānādīsu saṅkhārehi sahabhāvo hoti, sabbakiriyāsu ca missībhāvoti. Anatthabhāvo upaddavabhāvo.
成就等功德所得的法，应当接受。因五蕴等并不存在固定不变、绝对的依附，诸善业亦非由饮食或衣服所辅助。此指前后原因的本义，并非自性存在。所谓获得，为成就、得益之意。依此所获功德，应当利用。众生依其所往之境界，于五蕴之间生相联结，亦于境界之间、凭自身五蕴中有所对应，遂各业皆联系，形成行为不善或损害的因缘。
Aniṭṭhānaṃ āpāthagamanamattaṃ taṃgahaṇamattañca appiyasampayogo, na pana pathaviphassādayo viya appiyasampayogo nāma eko dhammo atthīti āha ‘‘so atthato eko dhammo nāma natthī’’ti. Aniṭṭhāni kaṇṭakādīni amittā ca usuādīhi vijjhanādidukkhaṃ uppādenti.
不善现象产生的痛苦状况，因离别、遭遇之苦等关联而生称之为痛苦缠绕，但不如地火等物理作用称为痛苦缠绕。故言“一法本自无此”，不过是言从意义上无此一法。恶业生起，如荆棘恶害、怨敌、疾病等烦恼痛苦皆由此生。
Idhāti imasmiṃ loke dukkhaṃ hotīti vā idha imasmiṃ dukkhasaccaniddese dukkho vuttoti vā yojetabbaṃ.
『于此』者，可作二种连结：一者，谓于此世间有苦；二者，谓于此苦谛之说明中，苦已被宣说。
Piyavippayoganiddesavaṇṇanā爱别离之解说的阐释
§200
200.Minantīti nāḷiyādīsu dhaññaṃ viya anto pakkhipanti, na bahi karontīti attho. Amā-saddo sahabhāvadīpako. Ñāyanti vā ajjhattikāicceva. Ñātibyasanādiko hutvā upaṭṭhātīti byasanapaccupaṭṭhāno. Sokuppādaneneva sarīraṃ sosenti, kisaṃ karonti, akisampi nirojatākaraṇena milāpenti, tato ca kāyikaṃ dukkhaṃ uppajjatīti taduppādakatā vuttā.
『Minantī』者，意即如同谷类稻秧等将穗端折下，非以外施者。此处比喻亦即是苦之根源非外在而由内生起。『Amā-saddo』为无益之声，更能共现表明其性质。此亦具内在境界之旨趣。『Ñāyanti vā ajjhattikāi cceva』，指之为内在烦恼。『Ñāti-byasa-nādiko』者，为亲属之过失等诸恶习所引生，由此而起悲愁侍奉，忧伤以致身体如被搅扰所得之苦。此苦乃因苦生而成故称曰苦之生起。
Sokasarasamappitāti etena cetasikadukkhaṃ dasseti, vitujjantīti etena kāyikaṃ dukkhaṃ.
『充满悲愁之味』者，此示精神之苦；『刺痛』者，此示身体之苦。
Icchāniddesavaṇṇanā欲求之解说的阐释
§201
201. Yasmiṃ kāle jātiyā na āgantabbaṃ, taṃ kālaṃ gahetvā āha ‘‘parinibbutesu ca vijjamānaṃ jātiyā anāgamana’’nti. Yampīti yenapīti attho vutto. Yadāpi pana yaṃ-saddo ‘‘iccha’’nti etaṃ apekkhati, tadāpi alābhavisiṭṭhā icchā vuttā hoti. Yadā ‘‘na labhatī’’ti etaṃ apekkhati, tadā icchāvisiṭṭho alābho vutto hoti. So panatthato añño dhammo natthi, tathāpi alabbhaneyyaicchāva vuttā hoti. Apāpuṇitabbesu pavattattā eva ‘‘appattipaccupaṭṭhānā’’ti vuttā. Yattha hi sā icchā pavattā, taṃ vatthuṃ apāpuṇantī hutvā gayhatīti.
201. 取『不应再来生』之时节，故说『已般涅槃者，存在不再来生』。『亦由……』者，意谓『亦由于……』。然而，当『亦』字与『欲求』相关时，所说者乃具有不得之特征的欲求；当与『不得』相关时，所说者乃具有欲求之特征的不得。此二者实质上并非相异之法，然而所说者终究是针对不可得之物的欲求。因其运作于不可到达之事物上，故说『以不达为现起』。盖彼欲求生起之处，乃缘执取不能到达之对象而转。
Chinnabhinnagaṇenāti nillajjena dhuttagaṇena, kappaṭikagaṇena vā.
『Chinnabhinnagaṇena』，谓无耻贼偷之众，或言为劫盗之类。此用以比喻恶缘群集集合之类。
Vighātamayanti cittavighātamayaṃ domanassaṃ cittavighātato eva uppannaṃ ubbandhanajarātisārādikāyikaṃ dukkhañca. Icchitālābhanti alabbhaneyyaicchameva vadati.
『由心恼所成』者，谓由心之恼乱所生之忧，以及由心恼所起之身苦，如绞缢、老衰、痢疾等。『所欲之不得』者，即谓针对不可得之物的欲求本身。
Upādānakkhandhaniddesavaṇṇanā取蕴之解说的阐释
§202
202. Vitthiṇṇassa dukkhassa ettakanti dassanaṃ dukkhassa saṅkhepo, taṃ kātuṃ na sakkā vitthārassa anantattā. Dukkhavitthāragataṃ pana desanāvitthāraṃ pahāya yattha sabbo dukkhavitthāro samodhānaṃ gacchati, tattha desanāya vavatthānaṃ saṅkhepo, taṃ kātuṃ sakkā tādisassa vatthuno sabbhāvā.
202. 关于痛苦的展开，痛苦的显现是其简略的表现，无法详尽地全面阐释痛苦。放弃详尽解释痛苦的展开，而于痛苦展开所集中即归结之处，对说法进行简要的阐述，这样的阐述是可以做到且应当如此。
Desaṃ jānanto maggakkhāyikapuriso desako. Bhagavāpi dukkhassa desako. ‘‘Dukkhantadesakenā’’ti vā pāṭho, dukkhantakkhāyikoti attho.
知道经文的人被称为“道理拥护者”，即讲说道路的人。世尊也是痛苦的宣讲者。“痛苦的宣讲者”这一表述，意指“痛苦的道路拥护者”。
Pāvakādayo yathā indhanādīni bādhenti, evaṃ bādhayamānā. Māraṇantikadukkhābhighātenāti iminā atipākaṭena jātijarādukkhavighātajasokādayo dasseti. Tatoti paridevato uddhaṃ. Kaṇṭha sosādi sandhi bandhacchedanādi janaka dhātukkhobha samāyogato kāyassa ābādhanadukkhaṃ dukkhaṃ. Yesu kesucīti tissassa vā phussassa vā upādānakkhandhesu sabbampi cakkhurogādidukkhaṃ sabbasattagataṃ evaṃpakāramevāti saṅkhipitvā dassentoti attho.
诸如火等引起痛苦的物质，众生因之受苦。《临终痛苦压迫》是指因出生、老、病、死等极其明显的痛苦而产生的悲伤等。由此产生的痛苦感受表现为悲痛，诸如严重喉咙痛及类似断裂、缠结、束缚等痛苦，都属于身体的病痛之苦。眼睛等触根上对诸如眼疾等痛苦的承受，是整体众生所共受的难受感，用此加以简略表现。
Dukkhasaccaniddesavaṇṇanā niṭṭhitā. · 苦谛之解说的阐释已毕。
2. Samudayasaccaniddesavaṇṇanā2. 集谛之解说的阐释
§203
203. Uttarapadalopaṃ katvā ‘‘punabbhavakaraṇaṃ punobbhavo’’tiāha. ‘‘Manosamphasso’’ti ettha mano viya ca purimapadassa okārantatā daṭṭhabbā. Atha vā sīlaṭṭhena ika-saddena gamiyatthattā kiriyāvācakassa saddassa adassanaṃ daṭṭhabbaṃ yathā ‘‘apūpabhakkhanasīlo āpūpiko’’ti. ‘‘Taddhitā’’iti bahuvacananiddesā vicittattā vā taddhitānaṃ abhidhānalakkhaṇattā vā ‘‘punabbhavaṃ detī’’tiādīsu atthesu ponobbhavikasaddasiddhi daṭṭhabbā. Tattha kammasahajātā punabbhavaṃ deti, kammasahāyabhūtā tadasahajātā punabbhavāya saṃvattati, duvidhāpi punappunaṃ bhave nibbatteti. Tenevāha ‘‘punabbhavassa dāyikāpī’’tiādi. Ponobbhavikāyevāti nāmaṃ labhatīti punabbhavaṃ dāyikāpi adāyikāpi punabbhavaṃ deticceva ponobbhavikāti samānavipākāti nāmaṃ labhati samānasabhāvattā tadānubhāvattā ca. Evaṃ itaresu daṭṭhabbaṃ. Tattha upadhimhi yathānibbatte attabhāve vipaccanakammaṃ etissāti upadhivepakkā. Nandanaṭṭhena nandī, rañjanaṭṭhena rāgo. Yo ca nandirāgo, yā ca taṇhā, ubhayametaṃ ekatthaṃ, byañjanameva nānanti taṇhā ‘‘nandirāgena saddhiṃ atthato ekattaṃ gatā’’ti vuttā. Rāgasambandhena ‘‘uppannassā’’ti vuttaṃ. Rūpārūpabhavarāgo visuṃ vakkhatīti kāmabhave eva bhavapatthanāuppatti vuttāti veditabbā.
203. 讲解截断后足印相时说「再生之因，复存在」等。所谓“心触”，应视如同前文语尾“意”字。又因戒律句尾动词缺失，有时需依词意推知。如“非正食者，非善种”，其词尾应解读为“再生”，表明复生的词义。因有业续生起，有业助生起，有伴随业共生的，也有不伴随业但生起复生的复生，共分两类复生的轮回现象。因此有说「复生之给予者」等。复生给予者不仅给予复生，也授予非复生。此复生给予者即因共业而同样得名。其他用法亦同。欲带中生起的自性反向业，被称为“业缘转变”，也称业修习。所生之欣悦者是欢乐，欢悦是贪爱。若以此欢悦及贪爱合一考量，则称为「欢悦贪爱合一」，贪爱亦由此得名。与色无色界有关的贪爱，根据经文，在欲界里被称为生死之路的生起，应当如是了知。
Tasmiṃ tasmiṃ piyarūpe paṭhamuppattivasena ‘‘uppajjatī’’ti vuttā, punappunaṃ pavattivasena ‘‘nivisatī’’ti, pariyuṭṭhānānusayavasena vā uppattinivesā yojetabbā. Sampattiyanti manussasobhagge devatte ca. Attano cakkhunti savatthukaṃ cakkhumāha, sapasādaṃ vā maṃsapiṇḍaṃ. Vippasannapañcapasādanti parisuddhanīlapītalohitakaṇhaodātavaṇṇapasādaṃ. Rajatapanāḷikaṃ viya chiddaṃ abbhantare odātattā. Pāmaṅgasuttaṃ viya lambakaṇṇabaddhaṃ. Tuṅgā uccā dīghā nāsikā tuṅganāsikā, evaṃ laddhavohāraṃ attano ghānaṃ. ‘‘Laddhavohārā’’ti vā pāṭho. Tasmiṃ sati tuṅgā nāsikā yesaṃ, te tuṅganāsikā. Evaṃ laddhavohārā sattā attano ghānanti yojanā kātabbā. Jivhaṃ…pe… maññanti vaṇṇā saṇṭhānato kiccato ca. Manaṃ…pe… uḷāraṃ maññanti atītādiatthavicinanasamatthaṃ. Attanā paṭiladdhānīti ajjhattañca sarīragandhādīni bahiddhā ca vilepanagandhādīni. Uppajjamānā uppajjatīti yadā uppajjamānā hoti, tadā ettha uppajjatīti sāmaññena gahitā uppādakiriyā lakkhaṇabhāvena vuttā, visayavisiṭṭhā lakkhitabbabhāvena. Na hi sāmaññavisesehi nānattavohāro na hotīti. Uppajjamānāti vā anicchito uppādo hetubhāvena vutto. Uppajjatīti nicchito phalabhāvena ‘‘yadi uppajjamānā hoti, ettha uppajjatī’’ti. So hi tena upayojito viya hoti.
在每种所爱形象中，有初次生起称为“现生”，反复生起称为“安住”，基于强烈的习气应结合入生住者。所谓功德，对人间及天界均适用。世尊称自性如同光明，正如明净的肉身。此光净有蓝、黄、红、黑、白五净色，如银管破开透明，细长挂耳。挺直隆起的长鼻，即为细长的鼻孔，故称为“洁净之息”。具有洁净之息者，即其光明洁净。众生自视为鼻孔有此洁净呼吸，须进行距离测量。舌及感知有色彩的聚集和作用。心则因思虑往来，能思考过去之事。自身所获得的感受，内部包括体臭等，外部则为沐浴时涂抹的香料气味。初现即现起，意即当起则现起，此现起乃以感官接触的特征表现，非偶然。现起是确定的，表征现起即意味着现起的果报。因而用此比喻。
Samudayasaccaniddesavaṇṇanā niṭṭhitā. · 集谛之解说的阐释已毕。
3. Nirodhasaccaniddesavaṇṇanā三、灭谛阐释注释
§204
204.Anūhateti anuddhate, appahīneti attho.
204.『未被驱除』者，谓未被舍弃也。
Sīho vedhake paṭipajjati, na usumhi, suvāno leḍḍumhi paṭipajjati, na pahārake. Khayagamanavasena virajjati, appavattigamanavasena nirujjhati. Anapekkhatāya cajanavasena hānivasena ca cajīyati, puna yathā na pavattati, tathā dūrakhipanavasena paṭinissajjīyati, bandhanabhūtāya mocanavasena muccati, asaṃkilesavasena na allīyati. Āyūhanaṃ samudayo, tappaṭipakkhavasena anāyūhanaṃ.
狮子猎食时专注，不在疾风中，迅敏猎捕时专注，不于暴击。因消散而清净，因少行而断灭。因无所依而舍弃，因失减而被舍，复如未生之法，因远离而弃绝，因具断缚而解脱，因无染污而不缠缚。寿命为因缘，苦为反缘；无寿命因缘，则无苦。
Apaññattinti apaññāpanaṃ, ‘‘tittaalābu atthī’’ti vohārābhāvaṃ vā. Tittaalābuvalliyā appavattiṃ icchanto puriso viya maggo daṭṭhabbo, tassa tassā appavattininnacittassa mūlacchedanaṃ viya maggassa nibbānārammaṇassa taṇhāpahānaṃ. Tadāppavatti viya taṇhāya appavattibhūtaṃ nibbānaṃ daṭṭhabbaṃ. Dutiyūpamāya dakkhiṇadvāraṃ viya nibbānaṃ, coraghātakā viya maggo daṭṭhabbo, purimā vā upamā maggena niruddhāya piyarūpasātarūpesu niruddhāti vattabbatādassanatthaṃ vuttā, pacchimā nibbānaṃ āgamma niruddhāyapi.
‘不智’者，不能认识，或谓‘无三蕴所有’之无始终。若人欲灭少欲之缚，譬如显见应行道，断除一切欲念为灭尽境界之根本，如棄断渴，见此灭法为止息欲之涅槃。以第二譬喻譬如南门谓涅槃，盗贼杀者亦见道，前喻以道阻止入欲境界，可示止息之理，后虽遇涅槃，亦止息。
Nirodhasaccaniddesavaṇṇanā niṭṭhitā. · 灭谛阐释注释结束。
4. Maggasaccaniddesavaṇṇanā四、道谛阐释注释
§205
205.Aññamaggapaṭikkhepanatthanti titthiyehi kappitassa maggassa dukkhanirodhagāminipaṭipadābhāvaṃ paṭikkhepetunti attho, aññassa vā maggabhāvapaṭikkhepo aññamaggapaṭikkhepo. Puggalassa ariyabhāvakarattā ariyaṃ karotīti ariyo, ariyaphalapaṭilābhakarattā ariyaṃ labhāpeti janetīti ariyo. Attano kiccavasena phalavasena ca ariyanāmalābho eva vuttoti daṭṭhabbo. Aṭṭha aṅgāni assāti aññapadatthasamāsaṃ akatvā ‘‘aṭṭhaṅgāni assa santīti aṭṭhaṅgiko’’ti padasiddhi daṭṭhabbā.
205. 他道破斥意谓，因外道执断道无苦灭之行，故谓破斥。或谓破斥他道之成佛境界。谓有圣体者称为圣，得圣果者称为圣。基于自身职分与果报，谓此为圣名所得。虽八支道未合而成，断未做姐妹词，仍称此道有八支，即成八支道之字义证明。
Caturaṅgasamannāgatā vācā janaṃ saṅgaṇhātīti tabbipakkhaviratisabhāvā sammāvācā bhedakaramicchāvācāpahānena jane sampayutte ca pariggaṇhanakiccavatī hotīti ‘‘pariggahalakkhaṇā’’ti vuttā. Yathā cīvarakammādiko kammanto ekaṃ kātabbaṃ samuṭṭhāpeti nipphādeti, taṃtaṃkiriyānipphādako vā cetanāsaṅkhāto kammanto hatthapādacalanādikaṃ kiriyaṃ samuṭṭhāpeti, evaṃ sāvajjakattabbakiriyāsamuṭṭhāpakamicchākammantappahānena sammākammanto niravajjasamuṭṭhāpanakiccavā hoti, sampayuttadhamme ca samuṭṭhāpento eva pavattatīti ‘‘samuṭṭhāpanalakkhaṇo’’ti vutto. Kāyavācānaṃ khandhasantānassa ca saṃkilesabhūtamicchāājīvappahānena sammāājīvo ‘‘vodāpanalakkhaṇo’’ti vutto.
具四成分之语，若语集于众称为合理语，乃正语。舍邪语弃恶言，善恶言对众现于说，名为笼络之标志。如衣具作布施作衣，弃坏者或志愿，亦以意志作业，行足手所动作业。是故于邪作业弃之，依正作业，具正作业无垢造作之行，以合正法诸行，故名“生起之标记”。身语蕴连之污业若遭弃，得正业，名为清净之标记。
Attano paccanīkakilesā diṭṭhekaṭṭhā avijjādayo. Passatīti pakāsetīti attho. Teneva hi aṅgena tattha paccavekkhaṇā pavattatīti. Tathevāti attano paccanīkakilesehi saddhinti attho.
自行为根本污染，乃无明等。见者谓明，揭示之意。以此身为根，观察运转显起。此谓自身根本污染故信之意。
Kiccatoti pubbabhāgehi dukkhādiñāṇehi kattabbakiccassa idha nipphattito, imasseva vā ñāṇassa dukkhādippakāsanakiccato. Tīṇi nāmāni labhati kāmasaṅkappādippahānakiccanipphattito. Sikkhāpadavibhaṅge (vibha. 703 ādayo) ‘‘viraticetanā sabbe sampayuttadhammā ca sikkhāpadānī’’ti vuttāti tattha padhānānaṃ viraticetanānaṃ vasena ‘‘viratiyopi honti cetanāyopī’’ti āha. Musāvādādīhi viramaṇakāle vā viratiyo subhāsitādivācābhāsanādikāle ca cetanāyo yojetabbā, maggakkhaṇe viratiyova cetanānaṃ amaggaṅgattā ekassa ñāṇassa dukkhādiñāṇatā viya ekāya viratiyā musāvādādiviratibhāvo viya ca ekāya cetanāya sammāvācādikiccattayasādhanasabhāvābhāvā sammāvācādibhāvāsiddhito, taṃsiddhiyañca aṅgattayattāsiddhito ca.
所作者，于过去苦之知识有应作业，此处已断。在此一识苦之根本显示有三种名称，基于断除欲念之意。于戒律品类中云：“戒界意志并生诸正行，是戒所缘。此戒制意亦名制意。”于止恶语等断时，制止乃正言等辞语之行所应施之心，类似入道时制止之意。一识苦见时，制止意及一识所成正语诸法之一体性无有分别，具备正语等成就。此成就亦具部分达成。
Pubbabhāgepi maggakkhaṇepi sammāsamādhi evāti yadipi samādhiupakārakānaṃ abhiniropanānumajjanasampiyāyanabrūhanasantasukhānaṃ vitakkādīnaṃ vasena catūhi jhānehi sammāsamādhi vibhatto, tathāpi vāyāmo viya anuppannākusalānuppādanādicatuvāyāmakiccaṃ, sati viya ca asubhāsukhāniccānattesu kāyādīsu subhādisaññāpahānacatusatikiccaṃ, eko samādhi catukkajjhānasamādhikiccaṃ na sādhetīti pubbabhāgepi paṭhamajjhānasamādhicitte jhānasamādhi paṭhamajjhānasamādhi eva maggakkhaṇepi, tathā pubbabhāgepi catutthajjhānasamādhicitte jhānasamādhi catutthajjhānasamādhi eva maggakkhaṇepīti attho.
此前段中，于道念时正定而言，谓凡所有助于念定的意念，因其对集累、住持、增长、绵延、安乐等的推动作用，依止于四禅而生正定境界；虽如是，却仍似努力作意，因未生不善、未修不善四种努力事由，正念亦在于身等无常、不净、苦、无我之妙义的观照中舍弃美好不善见，因此单一正定指四禅正定事，不能成就。故此前段在初禅正定心中，禅定即初禅正定，道念亦初禅正定；同样，在后来段第四禅正定心中，禅定即第四禅正定，道念亦第四禅正定，此义也。
Vacībhedassa upakārako vitakko sāvajjānavajjavacībhedanivattanapavattanakarāya sammāvācāyapi upakārako evāti ‘‘svāya’’ntiādimāha. Vacībhedaniyāmikā vācā kāyikakiriyāniyāmakassa sammākammantassa upakārikā. Idaṃ vīriyanti catusammappadhānavīriyaṃ. Gatiyoti nipphattiyo, kiccādisabhāve vā. Samanvesitvāti upadhāretvā.
言语差别的辅助者是意念，因其能发生或摒除不善、妨碍言语差别的行为，也助益正语，故称「如是自性」等。言语差别的规制者，即言语，乃身行规制者适正行为的助缘。此处的「精进」即四正勤精进。行相谓平息，是诸职事本性。探寻，即起念察看。
Purimāni dve saccāni uggaṇhitvāti sambandho. Iṭṭhaṃ kantanti nirodhamaggesu ninnabhāvaṃ dasseti, na abhinandanaṃ, tanninnabhāvoyeva ca tattha kammakaraṇaṃ daṭṭhabbaṃ.
以前说两种真理，是指因果相续的关联。赞叹离苦涅槃时显现消灭相，非欢喜之意。该消灭相中业缘因果应当观见。
Kiccatoti pariññādito. Ārammaṇapaṭivedhoti sacchikiriyāpaṭivedhamāha. Sabbampi paṭivedhañāṇaṃ lokuttaranti kasmā vuttaṃ, nanu uggahādipaṭivedho ca paṭivedhova, na ca so lokuttaroti? Na, kevalena paṭivedha-saddena uggahādipaṭivedhānaṃ avacanīyattā, paṭivedhanimittattā vā uggahādivasena pavattaṃ dukkhādīsu pubbabhāge ñāṇaṃ ‘‘paṭivedho’’ti vuttaṃ, na paṭivedhattā, paṭivedhabhūtameva pana ñāṇaṃ sandhāyāha ‘‘sabbampi paṭivedhañāṇaṃ lokuttara’’nti. Uggahaparipucchāñāṇānipi savanañāṇe eva avarodhaṃ gacchantīti ‘‘savanadhāraṇasammasanañāṇaṃ lokiya’’nti tividhameva ñāṇamāha. Uggahādīhi saccapariggaṇhanaṃ pariggaho.
「行为」谓明了熟悉。取发觉，即真实观察。乃所有观察之知，谓超世间知。何以如此说？岂非取发觉等观察也是观察，不是超世间？不是，唯凭观察语而言，有取发觉等不可言说之处，依观察因缘，即前段苦乐中称为「观察」，非以单纯观察实质，而凭此观察，究竟真实知曰「所有观察之知是超世间」也。取发觉等问知亦止于闻知，即世间的听闻、记忆、审察知，故三种知皆为世间知。取发觉等为真实真谛的收集、汇摄。
Payogoti kiriyā, vāyāmo vā. Tassa mahantatarassa icchitabbataṃ dukkarataratañca upamāhi dasseti ‘‘bhavaggagahaṇattha’’ntiādinā.
「作用」指行为及努力。此处以比喻示其抱负强烈与否，云「为得转生之乐」等。
Padaghātanti ettha gatamaggo ‘‘pada’’nti vuccati. Yena cupāyena kāraṇena kāmavitakko uppajjati, so tassa gatamaggoti tassa ghāto padaghāto. Ussukkāpetvāti uddhaṃ uddhaṃ santivisesayuttaṃ katvā, vaḍḍhetvāti attho.
「步触」一词此处为道相中之步，谓由何手段或因缘而生欲念意念者，其道相即步触。驱使提升，谓向上制造特殊和谐，令增长之意。
Pāḷiyaṃ vibhattesūti katarapāḷiyaṃ? Dhammasaṅgahe tāva aṭṭha kasiṇāni dasa asubhā cattāro brahmavihārā cattāri āruppāni vibhattāni, āgamesu dasa anussatiyo āhāre paṭikūlasaññā catudhātuvavatthānanti imāni cāti tattha tattha vibhattaṃ. Imesu tīsūti kāmādīsu tīsu ṭhānesu.
何谓巴利文中“区分”？所谓“法的分类”，这里指的是八种业处，十种光明炽盛的业、四种不善业，四种梵行，四种无色禅，十种念诵，饮食中的嫌恶观，以及四大本质的实相。这些即为各自的“区分”。而于这三者中，指的是在欲等三处的分别。
Micchāvācāsaṅkhātāyāti etena ekāya cetanāya pahātabbaekattaṃ dasseti. Idha ariyasāvako sakalyāṇaputhujjanako sekkho. Kāyadvāravītikkamāti ājīvahetukato pāṇātipātādito visuṃ visuṃ viramaṇaṃ yojetabbaṃ.
“断恶语”之意，是指以统一意志弃除恶语。此处有圣弟子、庄严外道、受戒人三类。“身门出入重戒”，即因谋生之故而应当严格避免杀生等行为，须悉心且彻底地断绝。
Ayaṃ panassāti maggabhāvena catubbidhampi ekattena gahetvā assa maggassa ayaṃ jhānavasena sabbasadisasabbāsadisaekaccasadisatā viseso. Pādakajjhānaniyāmena hotīti idha pādakajjhānaniyāmaṃ dhuraṃ katvā āha, aṭṭhasāliniyaṃ pana vipassanāniyāmaṃ tattha sabbavādāvirodhato, idha pana sammasitajjhānapuggalajjhāsayavādanivattanato pādakajjhānaniyāmaṃ. Vipassanāniyāmo pana sādhāraṇattā idhāpi na paṭikkhittoti daṭṭhabbo. Aññe cācariyavādā vakkhamānā vibhajitabbāti yathāvuttameva tāva pādakajjhānaniyāmaṃ vibhajanto āha ‘‘pādakajjhānaniyāmena tāvā’’ti.
“此于道的性质，亦分四重，且以统一观念摄持之，视为此道禅定具备普遍性及部分属性”。所谓“足底禅管制”即在此，指破除足底禅念，使之得以断裂。八部落禅的慧观制则因其无有诡谬，故不能破除。足底禅制为净禅修习者的随顺所成，因应佛教禅法中足底禅规制而形成。正见足底禅规宜依正义取舍，而教义论述者亦如是分析足底禅制，谓“依足底禅规制具足”，明确说明其内容。
Āruppe catukkapañcaka…pe… vuttaṃ aṭṭhasāliniyanti adhippāyo. Nanu tattha ‘‘āruppe tikacatukkajjhānaṃ uppajjatī’’ti vuttaṃ, na ‘‘catukkapañcakajjhāna’’nti? Saccaṃ, yesu pana saṃsayo atthi, tesaṃ uppattidassanena, tenatthato catukkapañcakajjhānaṃ uppajjatīti vuttameva hotīti evamāhāti veditabbaṃ. Samudāyañca apekkhitvā ‘‘tañca lokuttaraṃ, na lokiya’’nti āha. Catutthajjhānameva hi lokiyaṃ tattha uppajjati, na catukkaṃ pañcakañcāti. Etthakathanti pādakajjhānassa abhāvā kathaṃ daṭṭhabbanti attho. Taṃjhānikāva tassa tattha tayo maggā uppajjanti tajjhānikaṃ paṭhamaphalādiṃ pādakaṃ katvā uparimaggabhāvanāyāti adhippāyo, tikacatukkajjhānikaṃ pana maggaṃ bhāvetvā tatthuppannassa arūpajjhānaṃ tajjhānikaṃ phalañca pādakaṃ katvā uparimaggabhāvanāya aññajhānikāpi uppajjantīti jhānaṅgādiniyāmikā pubbābhisaṅkhārasamāpatti pādakaṃ, na sammasitabbāti phalassapi pādakatā daṭṭhabbā.
无色界四禅与五禅之合称“八部禅”，此为通说。然于正经中曾言“不色界禅起于三支足底禅”，而非“四及五禅”合称。诚然对此尚有疑惑，但因其生起演示，此意指四及五禅合称八部禅之语成立。且依教理更进而“此系出世间禅，不属世间禅”，盖世间禅唯于第四禅出现，非“四或五禅”。此段注释谓“无足底禅者如何了知其义”？且从当前之所见悟三道生起，故其初果等皆视为足底禅，以利于更上层次禅修。四禅之三支为道，修成此禅生无色禅，并见初果皆视为足底禅，此即禅支规则初期的前行积累，而非应依正定禅见解，此亦初见果禅定亦有足底禅性。
Dukkhañāṇādīnaṃ rūpādichaḷārammaṇattā nekkhammasaṅkappādīnaṃ kasiṇāditaṃtaṃkusalārammaṇārammaṇattā sammāvācādīnaṃ aṅgānaṃ taṃtaṃviramitabbādiārammaṇattā ‘‘yathānurūpa’’nti āha. Tadanurūpoti avippaṭisārakarasīlaṃ vāyāmassa visesapaccayoti sīlānurūpatā vāyāmassa vuttā sampayuttassapi, sampayuttasseva ca vacanato ‘‘sīlabhūmiyaṃ patiṭṭhitassā’’ti avatvā ‘‘patiṭṭhamānassā’’ti vuttaṃ. Cetaso asammosoti ‘‘ekārakkho’’ti ettha vuttena satārakkhena cetaso rakkhitatā. Tenāha ‘‘iti…pe… suvihitacittārakkhassā’’ti.
由于痛苦之知等乃感色物相之缘故，虽属出离修行念头、包括业处等善法，然于语辞等各个方面当断灭之，故说“如实相应”。“相应”即与守律清净、努力特定条件相关，守律之相应即努力亦包括，且包含已肃修的定义。心不混乱谓“一体保护”，此处所云“心之保护”即多层护持之意，由此故称“......善趣者心护持也”。
Āsavakkhayañāṇassa vijjābhāvo vuttoti āsavakkhayasaṅkhāte magge tīhi khandhehi saṅgahite paññākkhandho vijjā, sīlassa catunnañca jhānānaṃ caraṇabhāvo vuttoti itare dve khandhā caraṇaṃ. Yanti etena nibbānaṃ gacchantīti yānaṃ, vipassanāva yānaṃ vipassanāyānaṃ. Sīlaṃ samādhissa visesapaccayo, samādhi vipassanāyāti samathassa upakārattā sīlakkhandho ca samathayānena saṅgahito. Vipassanāyānena kāmesu ādīnavaṃ vibhāvento samathayānena nirāmisaṃ jhānasukhaṃ apariccajanto antadvayakummaggaṃ vivajjeti. Paññā viya mohassa, sīlasamādhayo ca dosalobhānaṃ ujuvipaccanīkā adosālobhehi sādhetabbattā. Sīlasamādhipaññāyogato ādimajjhapariyosānakalyāṇaṃ. Sīlādīni hi sāsanassa ādimajjhapariyosānanti. Yasmiṃ ṭhito maggaṭṭho phalaṭṭho ca ariyo hoti, taṃ maggaphalasaṅkhātaṃ khandhattayasaṅgahitaṃ sāsanaṃ ariyabhūmi.
所谓“断烦恼知”的智慧，指断烦恼之成就，于三蕴综合成慧蕴。戒蕴有四禅作为其阶段，此则指其他两蕴作为阶段。修习此者谓之证得涅槃，谓之般若乘法，观行乘法。戒法为定的特定条件，定法则因止浊净之功，戒蕴因此而成止乘法内涵。观乘法分辨欲界烦恼及其彼岸之苦乐，止乘法则摄取无欲界禅觉甘露，不染相续，从而离越对立之道。智如无明，戒定慧相互资助，恰当应对嗔贪，故宜调摄戒定慧组合成圆满道法。戒等为正法起始与中间支撑，苟于正道立于彼，彼即为圣地的集法及果法。
Maggasaccaniddesavaṇṇanā niṭṭhitā. · 道谛阐释注释结束。
Suttantabhājanīyavaṇṇanā niṭṭhitā. · 经分别注释结束。
2. Abhidhammabhājanīyavaṇṇanā
2. 阿毗达摩讲解注释
§206-214
206-214.Ariyasacca-saddo samudaye vattamāno pariññeyyabhāvarahite ekantapahātabbe taṇhāsaṅkhāte samudaye pavattati, na pahātabbapariññeyyesu avasesakilesāvasesākusalesu appahātabbesu ca sāsavakusalamūlāvasesasāsavakusalesūti sappadeso tattha samudayo hoti, kevalaṃ saccasadde nippadesoti āha ‘‘nippadesato samudayaṃ dassetu’’nti. Dukkhanirodhā pana ariyasaccadesanāyaṃ dhammato nippadesā eva. Na hi tato añño dhammo atthi, yo saccadesanāyaṃ dukkhaṃ nirodhoti ca vattabbo siyā, maggopi aṭṭhaṅgikapañcaṅgikavāresu apubbo natthi, tasmā samudayameva ‘‘nippadesato dassetu’’nti vadati tassa sabbattha tīsupi vāresu apubbassa dassitattā. Apubbasamudayadassanatthāyapi hi saccadesanāyaṃ ‘‘tattha katamo dukkhasamudayo? Taṇhā’’ti vacanaṃ kevalāya taṇhāya sacca-saddassa pavattidassanatthanti. Desanāvasena pana taṃ taṃ samudayaṃ ṭhapetvā dukkhaṃ tassa tassa pahānavasena nirodho aṭṭhaṅgikapañcaṅgikasabbalokuttarakusalavasena maggo ca ariyasaccadesanāyaṃ na vuttoti dukkhādīni ca tattha sappadesāni dassitāni hontīti tāni ca nippadesāni dassetuṃ saccadesanā vuttāti vattuṃ vaṭṭati. Paccayasaṅkhātanti kammakilesavasena jātiādidukkhassa mūlabhūtanti attho.
206-214. 圣谛之名，作为集谛而言，在其从生起之义被阐明时，断除内心倾向的前提不具足，是应当完全舍弃的，因渴爱所造之集义而发起。此时断除的，与断除之善法无关且不具足断除的残余烦恼，乃是残余烦恼根本未同断除的残余善法所构成。集谛本身即是此因中生起，唯有谛之名，是谓“不生起谛”，故有“当以不生起观见集谛”的说法。然灭谛，乃是圣谛之说中苦灭之法真实不虚的断除，除此之外无他法可令苦灭。如之则八正道及五正道非其先行，故曰只能以不生起观见集谛。此中，先显示集起是为圣谛之目的，问曰“苦之集者为何？”答曰“渴爱”，此问仅为显明渴爱与圣谛名义相生之故。然依教说，须分述各集之起，苦及其断分别由舍弃不同积习烦恼而成，其道亦未说于圣谛教中。故此“集谛”者，谓其不生起之义在圣谛教中述说；又说“有依条件者”，即由业烦恼而生初起生等苦之义。
Nirodhasaccaṃ…pe… pañcahākārehi niddiṭṭhanti ariyasaccadesanato saccadesanāya visesaṃ dasseti. Tattha ‘‘tiṇṇannañca kusalamūlānaṃ avasesānañca sāsavakusalānaṃ pahāna’’nti idaṃ tesaṃ paccayānaṃ avijjātaṇhāupādānānaṃ pahānavasena, avijjādīsu vā pahīnesu tesaṃ appavattivasena vuttanti veditabbaṃ. Na hi kusalā pahātabbāti. Pahānanti ca maggakiccavasena tadadhigamanīyaṃ nirodhaṃ dasseti, nirodhasseva vā taṇhādīnaṃ appavattibhāvo pahānanti daṭṭhabbaṃ.
灭谛以五个方面示现于圣谛之说，特别显明了法义。其中“断除三已断之善根及残存之烦恼根本善法”的含义，是对无明、渴爱、取着等烦恼根本被断除的法义，由于这是断除法故不能谓为善法，而是修行八正道完成时应当证得之灭谛之理。所以“断除”二字，在道之行持义中揭示获取之断灭境界。可见灭谛即是渴爱等烦恼根本无法再起之断除状态。
Yadipi ‘‘pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hoti, evamassāyaṃ ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchatī’’ti (ma. ni. 3.431) lokuttaramaggakkhaṇe aṭṭhaṅgikamaggapāripūriyā upanissayadassanatthaṃ idaṃ vuttaṃ, tathāpi ‘‘pubbeva kho panā’’ti vacanaṃ kāyakammādisuddhiyā dūratarupanissayataṃ, cakkhādīsu asārajjantassa asaṃyuttassa asammūḷhassa ādīnavānupassino viharato tāyeva vuṭṭhānagāminiyā vipassanāya āyatiṃ pañcupādānakkhandhesu apacayaṃ gacchantesu sabbasaṅkhāresu vivaṭṭanavasena, ponobbhavikataṇhāya pahīyamānāya kilesadūrībhāvena, kāyikacetasikadarathasantāpapariḷāhesu pahīyamānesu passaddhakāyacittavasena kāyikacetasikasukhe paṭisaṃvediyamāne ‘‘yā tathābhūtassa diṭṭhi, sāssa hoti sammādiṭṭhī’’tiādinā (ma. ni. 3.431) vuttānaṃ vuṭṭhānagāminivipassanākkhaṇe pavattānaṃ pañcannaṃ sammādiṭṭhādīnaṃ aṅgānaṃ āsannatarupanissayatañca dassetīti āsannatarupanissayavasena pañcaṅgikaṃ maggaṃ sukhaṃ bujjhantānaṃ puggalānaṃ ajjhāsayavasena pañcaṅgikamaggadesanāya pavattataṃ dīpeti. Tenāha ‘‘pubbeva kho…pe… suparisuddho hotīti vacanato’’tiādi. Evamidaṃ vacanatoti nissakkavacanaṃ desanupāyassa ñāpakanidassanaṃ hoti, vacanatoti vā attano vacanānurūpaṃ pañcaṅgikopi maggo paṭipadā evāti bhagavatā desitoti attho. Katthāti? Devapure, tasmā taṃ desitanayaṃ dassetuṃ pañcaṅgikavāropi niddiṭṭho dhammasaṅgāhakehi. Atha vā ‘‘pubbeva kho panassā’’ti vacaneneva ajjhāsayavisesakāraṇanidassakena puggalajjhāsayavasena pañcaṅgiko maggopi paṭipadā evāti desito hotīti āha ‘‘pubbeva kho pana…pe… vacanato pana…pe… desito’’ti, tasmā taṃ suttante desitanayaṃ dassetuṃ pañcaṅgikavāropi niddiṭṭho bhagavatā devapureti attho.
尽管《中部》载言：“过去业口业命业纯净时，如来乃修毕圣八正道。”这是指圣道实践圆满的境界说明，然“过去业清净”并非最终依止，而是为示现正观智慧的临近因缘。于眼根等不安、无法调伏、不专一、染污因缘中，借由观呼吸的深入观察，五蕴此五聚断灭、烦恼消散，欲望因缘渐除，心身困苦与纷扰渐缓，由是示现正见临近，此乃五支正道愉悦乐趣觉者之初始。故此所谓“过去业纯净”文义，为说法方便，表明现法所示之五支正道修习功德，表明乃世尊所说之正道修行之理。此理于天城中，由持法弟子聚合而现，亦由“过去业纯净”文言所隐示的心所专注显示。如是，“过去业纯净”者，是便利具法会聚者悟道之因，且以此心识为显现五支正道实践所依，故说“过去业纯净”是教示五支正道之缘起法。
Jhānehi desanāpaveso, bhāvanāpaveso vā jhānābhiniveso. Ekekasmiṃ koṭṭhāse catunnaṃ catunnaṃ nayasahassānaṃ dassanaṃ gaṇanāsukhatthanti veditabbaṃ. Yathā pana pāḷi ṭhitā, tathā ekekissā paṭipadāya suññatādīsu ca pañca pañca koṭṭhāse yojetvā pāḷigamanaṃ katanti viññāyati. Tattha aṭṭhaṅgikavāre dutiyajjhānādīsu tasmiṃ samaye sattaṅgiko maggo hotīti yojanā kātabbā, sabbasaṅgāhikavāre ca yathā vijjamānadhammavasenāti.
禅定引入说法之势，及修学之势，即禅修的坚定执着。于每章节中，须领会四相四相共计千余个展现法义的层次。又如巴利文教典所示，对每一禅定道次，以五个分段结合空相等教义作为巴利文注释法。此中八正道步骤中，自第二禅起即为七支正道修持，合计依现行之法故讲七支修道。
Abhidhammabhājanīyavaṇṇanā niṭṭhitā. · 阿毗达摩分别注释结束。
3. Pañhapucchakavaṇṇanā
3. 问答讲解注释
§215
215.Evaṃpurimesupi dvīsūti kasmā vuttaṃ, nanu suttantabhājanīye dukkhanirodhagāminipaṭipadāniddese lokiyalokuttaramissako maggo vutto. Tassa hi aṭṭhakathāyaṃ (vibha. aṭṭha. 205) ‘‘catūsu saccesu uggahādivasena pubbabhāgañāṇuppattiṃ sandhāya idaṃ ‘dukkhe ñāṇa’ntiādi vuttaṃ, paṭivedhakkhaṇe pana ekameva ñāṇaṃ hotī’’ti sammādiṭṭhiyā, tathā sammāsaṅkappādīnañca lokiyalokuttaramissakatā dassitā ‘‘apicesā sammādiṭṭhi nāma pubbabhāge nānākkhaṇā nānārammaṇā hoti, maggakkhaṇe ekakkhaṇā ekārammaṇā’’tiādinā cāti? Saccametaṃ, evaṃ pana āgamanavasena tatthāpi catusaccakammaṭṭhānadassanādimukhena ariyova aṭṭhaṅgiko maggo dassito. Evañca katvā ‘‘paṭivedhakkhaṇe pana ekameva ñāṇaṃ hotī’’ti maggañāṇassa ekasseva dukkhañāṇāditā, ‘‘maggakkhaṇe pana…pe… ekova kusalasaṅkappo uppajjati, ayaṃ sammāsaṅkappo nāmā’’tiādinā maggasaṅkappādīnaṃ sammāsaṅkappāditā ca niddhāritā, pāḷiyañca aṭṭhaṅgikaṃ maggaṃ uddisitvā tameva niddisituṃ ‘‘dukkhe ñāṇa’’ntiādi vuttaṃ. Tena suttantabhājanīyepi dvinnaṃ lokiyatā, dvinnaṃ lokuttaratā vuttā ‘‘evaṃ purimesupi dvīsūti etenāti.
二百一十五。如前所说『二』，为何言之？毋宁在经文所分别论述的苦灭行道的说明中，既有世俗亦有出世间的现成道路。其注疏（复见注疏205节）云：在四圣谛等处，以标示等法生起的知识为缘起，故言“是为苦之认识”等。然在证知时，唯有一识。以正见及正思维，亦显示此路可分别为世俗与出世间说：“至少此正见于前段多时不同瞬时、不同境相显现，于修道瞬时一念专注一境相”，诸如此类。此为真理。且虽如是，从经入法，因四圣谛修道教理等启示，仅显阿里士八正道。如此作义，“证知时唯有一识”，苦识等成为一既知；“修道时……唯生一善思维，此谓正思维”等，以八正思维为正思维作具体说明，巴利语称此八正道，又标示“苦之认识”等，此即说明经所要达义。故经文所别论有二，即二种所说：世俗与出世间。谓如前所言有二。（本文意在说明因注疏如何分立世俗与出世间道理，及苦识等一念的关系）
Pañhapucchakavaṇṇanā niṭṭhitā. · 问者之解释已完结。
Saccavibhaṅgavaṇṇanā niṭṭhitā. · 谛分别之解释已完结。