16. Ñāṇavibhaṅgo
16. Ñāṇavibhaṅgo16. 智分别
1. Ekakamātikādivaṇṇanā
一、独体字注释
§751
751. Sampayuttānaṃ nissayapaccayatāya, ārammaṇassa pavattiṭṭhānatāya okāsaṭṭho veditabbo. Nahetādīti ādi-saddena ‘‘ahetukā’’tiādikaṃ sabbaṃ ekavidhena ñāṇavatthuṃ saṅgaṇhāti. Ekaṃ nahetūti nahetutāya ekaṃ pañcaviññāṇaṃ nahetūti vuttā tesaṃ nahetutā. Ekantāhetubhāvena hi te ekappakārāvāti. Aññampīti ahetukādi. Avitathasāmaññayuttanti teneva ahetukatādinā yathābhūtena samānabhāvena yuttaṃ. Ñāṇārammaṇanti ñāṇassa ārammaṇaṃ yathāvuttapañcaviññāṇādi. Vatthuvibhāvanāti pañcaviññāṇādikassa ñāṇavatthussa yathāvuttavisesena vibhāvanā pakāsanā paññā.
751. 关于联合存在的因缘关系，应当观知它是缘起缘生及缘住的机会。所谓无因（ahetu）等起头词，是将所有诸因都以单一类别的知识基础统摄。所谓“无因”，此处指无因性；所谓五识不因，是说五识没有相应因缘。它们确由于单一因的性质而在一定方面相同。又“它者”为无因等。所谓“非虚妄的共同相连”，即以此无因等因缘，依正实义相连。所谓认知因缘，是知识的缘基，如五识等。所谓本体分别，是对知识所缘境界的依正特殊分别及智慧显现。
Osānadukassāti ‘‘atthajāpikā paññā, jāpitatthā paññā’’ti imassa dukassa. Dukamātikā dhammasaṅgaṇiyaṃ vuttadukamātikāti āha ‘‘dukamātikaṃ anissāyā’’ti.
正苦说者，是指「课诵之慧」与「课诵之义」（即诵习智慧与所诵义旨）在此苦之中。苦类相加是可计算的，“业苦类”即说“苦类无因性”。
‘‘Cintāmayā paññā’’tiādikā tikamātikaṃ anissāya vuttāti āha ‘‘evaṃ tikānurūpehīti etthāpi daṭṭhabba’’nti. Yadipi jāpa-saddo byattavacane, mānase ca pavattati, jananatthepi pana daṭṭhabboti dassento āha ‘‘anekatthattā dhātusaddāna’’ntiādi. Kusalapaññā vipākasaṅkhātassa, kiriyapaññā parikammādibhūtā attanā nibbattetabbaphalasaṅkhātassa atthassa nibbattanato atthajāpikāti vuttāti āha ‘‘atthajāpikā kāraṇagatā paññā’’ti. Vipākapaññā, kiriyapaññā ca sahajātādipaccayavasena taṃtaṃvipākādiatthaṃ jāpeti janetīti āha ‘‘jāpito janito attho etissāti jāpitatthā’’ti. Satipi sahajātānaṃ paccayabhāve vipākakiriyapaññā na kusalā viya vipākānaṃ nippariyāyena kāraṇavohāraṃ labhatīti āha ‘‘kāraṇapaññāsadisī’’ti. Vibhāvanatthena paññā ārammaṇaṃ viya sampayuttepi pakāsetiyevāti vuttaṃ ‘‘phalappakāsanabhūtā’’ti. Yato sā ālokobhāsapajjotapariyāyehi vibhāvitā.
「忧思之慧」等三种苦类是说“无因性”，称其为“三苦类相应者”，并说这里亦应如此观察。虽然课诵声在语音外显现，在心中也运转，且出生时也观察得见，故谓“多义之相随声”等。所谓善慧，是指变异果报的智慧；所谓行慧，是由行为等形成、必当灭尽之功德智慧；此智慧能灭义即“课诵之义”。说“因果等智慧”者，是由与生俱来的因缘关系，促成果报、行为等生成，即“受作所生义”与“已诵义”。以“三种共生因缘中之果报行慧等，并非善慧，故果报有终尽相，与因秽共用，则称‘因慧相似者’”。以分别义，智慧应为认知相随缘起，故说“以显结果故”。此智慧如光明灯火轮，能使对象显明。
10. Dasakamātikāvaṇṇanā
十、十苦类注释
§760
760. ‘‘Jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ. Atītampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ. Anāgatampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ. Yampissa taṃ dhammaṭṭhitiñāṇaṃ, tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇaṃ. Bhavapaccayā…pe… avijjāpaccayā saṅkhārā…pe… nirodhadhamma’’nti (saṃ. ni. 2.34) evamāgatāni sattasattati ñāṇāni. ‘‘Jarāmaraṇe ñāṇaṃ, jarāmaraṇasamudaye ñāṇaṃ, jarāmaraṇanirodhe ñāṇaṃ, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṃ. Jātiyā ñāṇaṃ…pe… saṅkhāresu ñāṇaṃ…pe… paṭipadāya ñāṇa’’nti (saṃ. ni. 2.33) evamāgatāni catucattārīsaṃ ñāṇāni. Sutamayañāṇādīni anāvaraṇañāṇapariyosānāni paṭisambhidāmagge (paṭi. ma. mātikā 1.1 ādayo) āgatāni tesattati ñāṇāni. Tenāha ‘‘tesattati pana…pe… na saṃyuttake’’ti. ‘‘Saṃyuttake’’ti vā idaṃ ‘‘sattasattati ñāṇānī’’ti iminā sambandhitabbaṃ, na ‘‘tesattatī’’ti iminā. Aññattha nikkhepakaṇḍādīsu. Yathā sammāpaṭivedhābhāvato micchāñāṇādi thusarāsimhi nikhātakhāṇuko viya ārammaṇe cañcalaṃ hoti, na evaṃ hoti yathābhūtāvabodhakaṃ ñāṇanti āha ‘‘yāthāvapaṭivedhato sayañca akampiya’’nti. Adhibalakaraṇaṃ upatthambhananti taṃ puggale āropento āha ‘‘puggalañca…pe… karotī’’ti. Visabhāgadhammesu vā akampiyattho, sabhāgadhammesu upatthambhanattho veditabbo.
760. 「生为因，老死为果」是智慧；「无生则老死无」也是智慧。过去亦复如是，以生为因、老死为果，是智慧；无生则老死无，亦是智慧。未来亦同此理。以此法理觉知法体，即为元灭相、衰减相、弃离相、灭除相智慧。生为因……无明为因，行为因……灭除法」等（集解卷二三十四）共七十七种智慧。又「老死智慧、老死生起智慧、老死灭除智慧、证入老死灭除道之智慧。生感智慧、生起智慧、行感智慧……道感智慧」等（集解卷二三十三）共四十三种智慧。由闻思修学所成的智慧，至究竟无所障碍的辨别智慧，《增支净饭王经》绪方一指出七十七种智慧。故释云“七十七种……非杂合计数”。“杂合计数”者，谓与“七十七种智慧”有所关联者，非指三十七种智慧。在其他章节如业障障碍处说，因不正见等如砂砾在矿穴中不住动摇，不如真实知见智慧宁静不动，故说“以真实之知见及静止智慧”。谓此为支撑他力之物，故称“是为生人之支撑”。在恶缘所缘，应知是支撑其力；善缘所缘，应知为支持。
Abhimukhaṃ gacchantīti ‘‘upagacchantī’’ti padassa atthavacanaṃ. Upagamanañcettha sabbaññutāya paṭijānanamevāti vuttaṃ ‘‘paṭijānanavasenā’’ti. Aṭṭha vā parisā upasaṅkamantīti etthāpi paṭijānanavasena sabbaññutanti yojetabbaṃ. Aṭṭhasu parisāsu dassitaakampiyañāṇayuttoti sambandho.
「前行」意为「上前」，因此“上前去”一词即是「上前」的含义。此处「上前」之意，即指对全面知晓的表示，是一种肯定的表达，即称为「肯定式」。称为八众会皆「上前」之意，如此亦应以「肯定」之理结合运用。在八众会中，展现不摇动的智慧相伴随，正是其相应关系。
Phalasampattipavattīti sappurisūpanissayādīnaṃ kāraṇasampattīnaṃ phalabhūtāya patirūpadesavāsaattasammāpaṇidhiādisampattiyā pavattanaṃ. Ādi-saddena suttasesā saṅgahitā. Tattha sappurisūpanissayādike. Kasmā panettha samāne atthakicce paṭivedhañāṇassa viya desanāñāṇassāpi yāva arahattamaggā uppajjamānatā na vuttāti codanaṃ sandhāyāha ‘‘paṭivedhaniṭṭhattā’’tiādi . Paṭivedhaniṭṭhattāti paṭivedhassa pariyosānattā. Tenāti paṭivedhapariyosānabhūtena arahattamaggañāṇena. Tadadhigamena hi sampattasakalasabbaññuguṇo bhagavā anantapaṭibhāno anupamāya buddhalīḷāya dhammaṃ desetuṃ samattho ahosi. ‘‘Paṭiladdhassāpī’’ti iminā sabbathā labhāpakassa paṭivedhānurūpatā desanāñāṇassa asakkuṇeyyāti dīpeti, tena ca paṭivedhanamattenettha atthasiddhīti dasseti. Tenāha ‘‘desanāñāṇassā’’tiādi.
「果报成就之现起」指的是善人所依止之诸因成熟所现的果报状态，如三果（报）住处的相应完善与契合之现起。此处经文以初句总摄全体。其内所含善人所依因等。为什么此处共同的意义上，即指示贯穿的知见般若直至阿拉汉之道未生起的状况，此乃因提醒故称作「知见究竟」。所谓知见究竟是指到知见圆满完成。因由此知见圆满，彼时世尊凭无边义理、无双佛事庄严，具足一切圆明智德，能圆满说法。谓此「已获」者，表明此种境界随处能得、顺法论说之智能不足，此即指示。藉此说明「说法智」之义。
Hānabhāgiyadhammanti vā hānabhāgiyabhāvassa kāraṇaṃ. Kāmasahagatasaññādidhammanti kāmaguṇārammaṇaṃ saññāmanasikārādiṃ. Pubbeva katābhisaṅkhārādinti ‘‘cande vā sūriye vā ettakaṃ gate vuṭṭhahissāmī’’tiādinā samāpajjanato pubbe pavattacittābhisaṅkhāraparikammādiṃ.
「失份法」或称「失份性」之因。诸欲含摄之色根等诸受赖性法等。乃由往昔所作诸习气转成。如以譬喻曰：「无论月亮或太阳，凡稍逝去即是破坏，此乃先前所作习气之成熟表现。」
Tadabhāvaggahaṇenāti kilesāvaraṇābhāvaggahaṇena. Ṭhitinti atthibhāvaṃ. Tabbiparītāyāti ‘‘natthi dinna’’ntiādikāya micchādiṭṭhiyā. Ṭhānābhāvanti appavattiṃ, natthibhāvaṃ vā. Uparīti imissā balānaṃ anukkamakathāya upari anantarameva. Vipākāvaraṇābhāvadassanādikassāti ādi-saddena kammāvaraṇābhāvadassanaṃ saṅgaṇhāti. Itaranti adhigamassa aṭṭhānadassanaṃ. Taṃsahitānaṃ dhātūnanti rāgādisahitānaṃ sabhāvānaṃ. Vemattatā ca tesaṃ paccayavisesasiddhena avatthādivisesena veditabbā. Cariyāhetūnanti rāgādicariyākāraṇabhūtānaṃ dhammānaṃ.
所谓「彼法状态的获取」是指烦恼障碍的缺失即为此法的获取。所谓「稳定」即是所表之状态。所谓「不可得者」即「没有得到」之意，与邪见不同。所谓「地点的缺失」表示故障、缺失之意。以上，皆为此等力量相续，紧接其后。所谓「果报障碍缺失显现」之意等，以初句概括称谓为「业障缺失显现」。其他部分，谓为所得诸八识之显现。含诸色贪等色性之本质者。所谓「困惑」当依其因缘特别之成立及起始等分别而明。所谓「行为因」是指诸如贪爱等行为作为之缘起法相。
1. Ekakaniddesavaṇṇanā
一、单一例证解释
§761
761.Ayaṃ visesoti samānepi nayadvayassa tesaṃ ahetubhāvādidīpane ekassa hetubhāvādipaṭisedhatā, itarassa rāsantarāsaṅgahoti idaṃ nānākaraṇaṃ. Ekāya jātiyāti ādānanikkhepaparicchinnassa ekassa bhavassa. Tadantogadhatāyāti gatiantogadhatāya. Tattha tatthāti taṃtaṃgaticutibhavesu.
761.此「特殊」即指共同二导向中，对于其因缘存在等之显现，一者因缘否定与阐明，其他则为诸多合成过程，谓之多因。所谓「唯一生起」即因摄受与弃离间之单一存在。所谓「内含终止」是指陷入终止状态。此处「此等」皆涵盖在其终止及终止了之存在中。
§762
762.Tathāti aññadvārārammaṇatāya. Khīrādīnaṃ…pe… vilakkhaṇatāti yathā khīrassa dadhibhāvena, dadhino takkabhāvena vilakkhaṇatāpatti, na evaṃ pañcaviññāṇānaṃ nahetubhāvādito aññassa sabhāvāpatti atthīti attho.
762.如是者谓他门所缘。以牛奶等为例，牛奶之乳质、奶脂之理具有明显差别，故所谓差别，即指此。如五种识皆无因缘状态之差别，而具有他之本性，意即他法之自性成立意旨。
§763
763.Mahattepīti puthuttepi. Bahubhāvavācako hi ayaṃ mahā-saddo ‘‘mahājano’’tiādīsu viya rūpasaṅghāṭassa adhippetattā. Aññathā sabhāvadhammassa kā mahantatā, sukhumatā vā. Cakkhuviññāṇassa vacanaṃ katvā vuttattā āha ‘‘cakkhupasāde mama vatthumhī’’ti. Issariyaṭṭhānanti issariyapavattanaṭṭhānaṃ. Tathā hi naṃ aññattha bhāvitaṃ vibhāventameva tiṭṭhati, aññaviññāṇāni ca tena dinnanayāneva tattha pavattanti, api dibbacakkhuñāṇaṃ, yato taṃ andhassa na nipphajjati.
763.所谓广大者，即使子弟亦然。此“大”字多含多义，譬如《大众》中广告指众多集体之意。若别论自性法何以广大或微妙，譬如昔释所说“眼识我所欲”，以帝释居处之意，即是帝释所转之处。此理非他说所及而变，诸识亦如其道缘而行，连通天眼缘处，故盲者不至于破坏。
§764
764.Vavatthitānampīti aññamaññaṃ asaṃkiṇṇānampi. Paṭipāṭiniyamo niyatānupubbikatā. Tenāti ‘‘abbokiṇṇā’’ti vacanena.
764.所谓基于已成立者，即使彼此不相混合者。依循法则，具连续渐次之理，故称为“不混杂”。
§766
766.Āvaṭṭanabhāvo āvajjanakiccatā.
766.『转动状态』，即引起事理，具生发作用也。
Tesanti rūpādīnaṃ. Etesañhi rūpādīnaṃ pañcahi viññāṇehi samāgamo. Abhinipatitabbāni ālambitabbāni, vijānitabbānīti attho. Tenāha ‘‘ārammaṇakaraṇena paṭivijānitabbānī’’ti. Kusalākusalacetanāya, taṃsampayuttānañca yathāvuttānaṃ ‘‘manopubbaṅgamā…pe… akusalaṃ vā’’ti (vibha. aṭṭha. 766) evaṃ vuttānaṃ paṭivijānitabbānaṃ paṭivijānananti sambandho. Kammatthe hi etaṃ sāmivacanaṃ. Sahajapubbaṅgamadhammenāti dassanādīhi sahajātaphassādinā pubbaṅgamena āvajjanādinā. Kiccantaranti dassanādikiccato aññaṃ sampaṭicchanādikiccaṃ.
所谓五项者即色等五识。此五识之色等相聚，同时应受观察、依止并认识，其意即是。如言「由所缘作识」，须认识共与善恶意志相连者，依教诠释如「意为前导……恶者」云。此表现知有关系。『业体』即谓此相关义。由根本导引现象感知，即称感触、生发诸法。所谓『功用差别』者，是指经观察等功用，具与感知状态相关之谓。加之「观察等为帮助」，指引视觉等、意识递进。所谓变化之事，由观察等功所作，既有引导先行，终成别法相应。『功用别别』即随前导之加持引发变化。因业缘事，是谓“伙伴”之义。所谓「本来前导道理」，以观等所依，以自然感知及观察为主导，此称为见、现照、以及因果相关之助缘。所谓功能差别，即区分妙用与观察作用之区别。特别指通过见、观及听闻等教法所作引导及其他辅助工作的不同。故称为行为、思惟作用等。
Avipākabhāvena kāraṇena, tena vā saddhiṃ. Aññanti rūpabhāvādiṃ. Bhāsanakaraṇakarāti viññattisamuṭṭhāpanavasena pavattakusalākusalacittuppādadhammā. Te eva kāyaṅgavācaṅgaṃ acopetvā pavattā taṃsadisā. Pubbaṅgamapaṭivijānananti pubbaṅgamabhāvena vijānanaṃ manodvārikajavanānaṃ purecarabhāvena gahaṇaṃ. Tatthāti pañcadvāre. ‘‘Na paṭisiddha’’nti vatvā svāyamappaṭisedho sāmatthiyaladdhoti dassetuṃ ‘‘na kāyakammaṃ…pe… anuññātattā’’ti vuttaṃ. ‘‘Tathā’’ti idaṃ yathā kāyavacīkammapaṭṭhapanaṃ, evaṃ kusalādidhammasamādānampi natthīti upasaṃharaṇatthaṃ veditabbaṃ. Yadi na bhavato cavati, kathaṃ pañcadvāre cuti vuttāti āha ‘‘na pañcadvārika…pe… ataṃdvārikattā’’ti. Tassā pāḷiyā. Āpāthamattanti āpāthagamanamattaṃ ārammaṇapaccayabhāvamattaṃ. Aññanti ‘‘rūpaṃ nīla’’nti evamādidhammavisesaṃ. Tenāha ‘‘dhammasabhāva’’nti. Rūpanti ca na gaṇhātīti rūpārammaṇampi samānaṃ ‘‘rūpaṃ nāmeta’’nti na gaṇhāti. Tathā cāhu eke ‘‘cakkhuviññāṇasamaṅgī nīlaṃ vijānāti, no tu nīla’’nti. Rūpanīlādiākāro rūpārammaṇarūpādānākārapaññatti. Tajjāpaññatti hesā yathā aniccatādi. Sātisayaṃ savitakkasavicārattā. Tato aññanti saddārammaṇato aññaṃ nāmapaññattiārammaṇaṃ, aññathā sahuppattipaṭisedho na sambhaveyyāti adhippāyo.
所谓因未成熟力或作缘，以恰当联系者称之。他者是色法等。所谓言说之作用者，谓识起及其生发因，属善恶意念所生业力。彼等作用是身根及语根等不带染污而起中心。所谓先导分别认知者，谓由先行意识引导知觉流中意门运动之作用，乃贯穿之性。此处所说五门，即五路通道也。称“不成立”为自我反驳，意为“非身体行为……”等意义。谓如此，即身体语言行为法得不成。此理用于总结法理之用。若无此成立，何由讲述五门之终结？谓“不具五门之状态”，即为此门之成立。此为原文之语。所谓行为痛苦之量、缘起状态之量。另说虹色等初始之质。故称法之自性。所谓色，即不取者，即色法缘相法则。亦有谓某些识慧同体蓝色认知，非其蓝色本身也。颜色蓝之初性乃色法所有。由此识知为认识之表相，依次为诸分类如无常等。此特念于自在、正思、正思惟中思维。又有别说言语所表达之声等现象，非他义取相，彼皆不成立合一之义也。
Manodvārepīti na pañcadvāreyeva dutiye moghavāre, atha kho manodvārepi. Āvajjanaṃ dvattikkhattuṃ…pe… daṭṭhabbaṃ ekacittakkhaṇikassa āvajjanassa uppattiyaṃ tathā asambhavato.
“心门”者，非如“五门”中第二空门那般虚妄，而亦谓之“心门”。“召唤”此处当察其应现次第，恒应相继。然于一念刹那的召唤生起，如是之理亦非可能。
Tassāti yāthāvakavatthuvibhāvanāya paññāya.
“于是”者，指根据如实事理的分别智。
Ekakaniddesavaṇṇanā niṭṭhitā. · 一法指示解释完毕。
2. Dukaniddesavaṇṇanā
（二）“二指示”的注解
§767
767.Adhikaraṇesūti padatthesu. Aññatra sabhāvaṃ gahetvāti atthasaddassa tattha pavattanākāradassanaṃ, tena atthasaddassa sabhāvatthataṃ dasseti. Adhikaraṇavasena liṅgaparivattiṃ gacchati. ‘‘Abhidheyyānurūpaṃ liṅgavacanānī’’ti hi saddavidū vadanti.
第767条 “於论题中”谓词义。除“自性”外，谓词义有其展开指示的意义，由此显其词义之自性。以论题身份，词性得转变。“谓符合法义之词性言辞”此为通说。
Dukaniddesavaṇṇanā niṭṭhitā. · 二法指示解释完毕。
3. Tikaniddesavaṇṇanā
（三）“三指示”的注解
§768
768.Paripācitesūti sādhitesu. ‘‘Vihitesū’’ti ettha duddhādīsu viya bhūtakālatā nādhippetāti āha ‘‘visayavisesanamattamevā’’ti. ‘‘Kammaṃ, sippa’’nti paññā kāraṇūpacārena vuttāti āha ‘‘paññā eva vā…pe… veditabbā’’ti.
第768条 “于完成者”谓于成就处。“于建立者”此处释为似未成熟之类非实有者，云“所境特异而已”。谓“业、技”等因缘条件所由生，谓“唯有智慧乃为应知”。
Kusalaṃkammaṃ sakaṃ ekantaṃ hitasukhāvahattā. Tappaṭipakkhattā itaraṃ akusalaṃ kammaṃ nosakaṃ. Saccapaṭivedhānulomanaṃ saccānulomanaṃ vuttanti āha ‘‘tappaṭivedhapaccayabhāvenā’’ti. Maggasaccassa anulomanato vā saccānulomikatā, tathā paramatthasaccassa anulomanato. Tenāha aṭṭhakathāyaṃ ‘‘maggasaccassā’’tiādi. Paññā vuttā paññāvisaye paññākiccassa dassitattā. ‘‘Yogavihitesū’’tiādinā vuttabhūminiddeso, ‘‘kammassakataṃ saccānulomika’’nti vuttasarūpaniddeso, ‘‘rūpaṃ anicca’’ntiādinā vuttappakāraniddeso ca yathāvuttā…pe… niddesā. ‘‘Yogavihitesu kammāyatanesu khantiṃ, kammassakataṃ khantiṃ, ‘rūpaṃ anicca’nti khanti’’ntiādinā khantiādipadehi yojetabbā. Olokanaṃ paccakkhakaraṇaṃ. Dhammā olokanaṃ khamantīti paññāya tadolokanasamatthatamāha.
善业行为是完全带来利益和快乐的。相对地，相反的则是非善业行为，但非善业行为并非非完全不可取。言说真实的认识依顺因缘而转，即真实的法则顺其所依的因缘而行，因此说“因果依顺证实”。对于道谛的顺因缘说法，正如对真实法则的顺因缘说法一样，本质的真实法也依此而行。所以经论中说“关于道谛”等。智慧是因明慧所显现之法场。以“由禅修所成等”说明境界之指示，以“依行动因缘所摄之真实之顺因”等说明法相质性，以“色无常”等说明清净体相，诸此指示如前所说……等皆属指示。应当与忍耐等诸法门相缘，诸如“于禅修行为处有忍耐、于行为之因亦有忍耐、于‘色无常’的理亦有忍耐”等，依诸忍耐等法相将此相应归纳辅接。观察即对缘起之对治。以智慧为能观察诸法之力，故称为观察之解脱道。
§769
769.Muñcatīti pajahati. Ārabbha-kiriyāya adhiṭṭhānaṃ samaṅgibhāvo, adhikaraṇaṃ paṭṭhapananti āha ‘‘muñca…pe… vattuṃ yutta’’nti.
“放逸”者即放弃舍弃之意。自修开始时，定立内心之专注一致，即对治条件，故说“放逸……能摧毁”等方便说法。
§770
770. Pañcasīladasasīlāni kammavaṭṭekadesabhūtāni sandhāya tesaṃ dhammaṭṭhitiyaṃ samavarodho vutto. Satipi savaneti ‘‘idha, bhikkhave, ariyasāvako pāṇātipātā paṭivirato’’tiādinā (a. ni. 8.39; katā. 480) tathāgatato savane satipi. Bhikkhuādīnampi taṃ vuttaṃ adhisīlapaññāpanaṃ viya na buddhāveṇikanti.
关于五戒及十戒作为业惟一结果之说法已被论述，其中有节制法被涵摄。以《阿毗尼毗婆舍那经》中佛陀的说法为例：“比库们，有圣弟子断绝杀生戒。”等经文中所说亦同。如比库等人所说，此为促进戒慧的准则，非仅单指佛时代。
Adhipaññānibbattesūti ṭhapetvā adhipaññaṃ tadaññesu maggaphaladhammesu. Tadadhiṭṭhānesūti tassā adhipaññāya adhiṭṭhānesu vipassanādhammesu.
“依于上智生起”者，指将上智安置于其他道果法之中；“依于此安置”者，即从上智到其他内观之法的安置。
§771
771.Apāyuppādanaṃ avaḍḍhinibbattanaṃ. Tasmiṃyeva ṭhāneti tasmiṃyeva khaṇe.
“恶趣生起”为增长、发生之意，谓此生此时。
Tikaniddesavaṇṇanā niṭṭhitā. · 三法指示解释完毕。
4. Catukkaniddesavaṇṇanā
第四，四种指示之说明。
§793
793. Paritassanaṃ parittāso, cittutrāso cāti ‘‘na paritassatī’’ti padassa ‘‘na pattheti na uttasatī’’ti atthamāha.
793. 「害怕」即为一切害怕之根；「保护」即受保护之意；「心之怖畏」指心所现之恐惧。因此对于『不害怕者』一词，释义为『不被恐惧所制』，即此处『不害怕』意指既非身受害，亦非心生怖恐。
§796
796.Ariyasaccesudhammasaddo ‘‘diṭṭhadhammo’’tiādīsu viya. Ariyamaggo, tassa ca phalaṃ dhammo yathānusiṭṭhaṃ paṭipanne apāyesu apatamāne dhāretīti. Tattha paññāti tasmiṃ ariyamaggaphale nissayabhūte paññā. Tenāha ‘‘taṃsahagatā’’ti. Aviditaṃ viditaṃ viya neti ñāpetīti nayo, anumānaṃ, tassa nayanaṃ pavattanaṃ, taṃ pana visuṃyevekaṃ ñāṇuppādananti āsaṅkāya nivattanatthamāha ‘‘na añña…pe… viseso’’ti. Attano hi adhigamānusārena parādhigatānaṃ kālattaye maggādīnaṃ pavattiākārānumānaṃ nayanayanaṃ. Anuminanākārameva hissa sandhāya vuttaṃ ‘‘ñāṇasseva pavattiviseso’’ti. Kāraṇañca nayanayanassa saccesu paccakkhapavattanato. ‘‘Tathā’’ti iminā yathā maggañāṇato aññāpi ‘‘iminā dhammenā’’ti vattuṃ yuttaṃ, tathā pakārantarenapi ‘‘iminā dhammena ñāṇenā’’ti ettha attho yujjatīti imamatthaṃ upasaṃharati. Tenāti tasmā ñāṇena ñātato sampayogehi nayanayanato. Ñāṇavisayabhāvenāti paṭivedhañāṇassa visayabhāvena. Ñātena paṭividdhena catusaccadhammena, ñāṇasampayogena vā ñātena jānitvā ṭhitena maggaphaladhammena.
796. 圣谛如实之法谛，称谓如『如所见法』等。所谓圣道，即指行持真实法道，承载圣果；谛法则依照所证真实遍行于未灭涅槃之前。此中智慧乃依赖于圣道果位而成，因此称为『共依』。所谓『不识者辨已知者』，意即由无明到智慧之链；此乃推理之理路，是为推理之启动；而纯智慧则为唯一之生成。疑惑者谓此理乃回溯自身心得，谓『无他别，无特异』。此乃自身证得所凭，显示由自身悟所得果，推测他者入圣路之迹象，谓之「智慧即为行路之特征」。因成就亦因真理而有序运行，故示为依条件连环转动。又由此自智慧开启，令彼圣者断法于其本理，所以称为『如是』。如同由道之智慧推知他理，由其他圣法由智慧所推，理念得以持续。故此解释归结为由智慧与无间契合而见证前路。谓智慧主导洞察其对象性。智慧-知照美称为觉知之所在；知者为已破圣谛之后立定之智，亦即道果所证之法理。
Sabbena sabbanti sabbappakārena sabbaṃ, anavasesanti attho. Addhattayapariyāpannañhi sabbaṃ tebhūmakasaṅkhāragataṃ sammasīyati. Nayanatoti nayaggāhato. Anurūpatthavācako vā kāraṇasaddo ‘‘kāraṇaṃ vadatī’’tiādīsu viya.
一切事皆尽，真理亦尽，意指无所缺少。于自性循环中，一切皆依三界众生所造业缘聚所成。『察知』意谓抓住事理之因缘，若解其缘因自会谓之因，说因情由由此故，作用于事理。
Anvayañāṇassapi pariyogāhetvā pavattanato saviseso visayāvabodhoti vuttaṃ ‘‘dhamme ñāṇa…pe… abhāvā’’ti. Visayobhāsanamattajānanasāmaññenāti asatipi abhisamecca gahaṇe visayavibhāvanasaṅkhātaavabodhasāmaññamattena. ‘‘Ñāṇa’’nti sammatesūti ‘‘ñāṇa’’nti voharitesu laddhañāṇavohāresu. Sammutivasenāti dhammañāṇādi viya samukhena visaye appavattitvā paññattimukhena pavattaṃ. Avasesanti sammutiñāṇamevāha. Itarañāṇattayavisabhāganti dhammañāṇādiñāṇattayavidhuraṃ.
由于理智所达包括推理说明，乃针对对象特异所见而解，故称为『理智乃法的无量观察』。唯识之故为理智能理解对象，因其根本在于观察之对象之分明知见。所谓『理智』乃是在智慧训练中所承认，乃启动教行之识慧。此智慧是通过正见等诸智慧而流通于对象，故能在对象中引发真见。末了说理指的即证明此理为共识之理智，中间无其它智慧所能比拟，是智慧之分门类。
§797
797.Kāmabhavadhammeti kāmabhavasaṅkhāte dhamme.
797. 所谓欲界之生，即指存于欲界业行所形成之有漏存在。
§798
798.Sāti paṭhamajjhānapaññā. Vītarāgabhāvanāvatthassāti ‘‘vītarāgo hotī’’ti evaṃ vuttassa. Tanti chaṭṭhābhiññaṃ. Maggañāṇañhi kiccato maggasaccampi paṭivijjhati. Itarāti heṭṭhimamaggapaññā. Tadupanissayattāti tassā chaṭṭhābhiññāya, tassa vā paṭivijjhanassa upanissayattā paṭivijjhati nāma. Yathānurūpanti diṭṭhāsavādīnaṃ yathānurūpaṃ. Āsavakkhayeti āsavakkhayapariyāye kāraṇūpacārena. Taṃnibbattanatoti tassa āsavakkhayasaṅkhātassa phalassa nibbattanato. Idañca ‘‘āsavānaṃ khaye ñāṇaṃ chaṭṭhābhiññā’’ti sutte āgatattā vuttaṃ.
798. 此为初禅慧。所谓清净无贪之境，是谓其理。此智慧为第六种超觉之慧。圣道中智慧与谛实紧密相连。此乃较次级之智慧。所谓依赖强调即因于第六超觉慧及其明察而究明道谛。譬如对见解执著者，仍依其见解。所谓染污断除，谓于五盖烦恼断灭之因缘。所谓停息意指此断灭因果所成之净境。此经文云：「于染污断灭时，第六超觉智慧由此而生。」
§801
801.Abhivisiṭṭhena vā ñāṇena pākaṭaṃ karontassāti adhigamavasena pakāsaṃ vibhūtaṃ karontassa.
801.或因被尊敬者之智慧而显现，或以觉知之方式使之明朗，或以超越力照示显著。
§802
802.Vasitāpañcakarahitaṃ vasibhāvaṃ apāpitaṃ paṭiladdhamattaṃ. Paṭipadārammaṇasahagatā paññā paṭipadārammaṇasambandhinīti āha ‘‘paññāya paṭipadārammaṇuddesenā’’ti.
802.除五种过失而成就的离染净净之状态，已获具足。此智慧乃与修行之对象相应，依于修行之对象而生，故称为“以智慧显现修行对象之意”。
Catukkaniddesavaṇṇanā niṭṭhitā. · 四法指示解释完毕。
5. Pañcakaniddesavaṇṇanā
五（五种）示现之解释。
§804
804.Tameva paññaṃ ‘‘dvīsu jhānesu paññā pītipharaṇenā’’tiādinā vibhajati. Abhisandanaparisandanaparipūraṇānipi parippharaṇaṃ viya pharaṇāpītiyā, taṃsahagatasukhassa ca kiccavisesabhūtāni adhippetānīti āha ‘‘abhisandetīti…pe… veditabba’’nti. Ādinā nayenāti ‘‘abhisandetī’’tiādinā (dī. ni. 1.226; ma. ni. 1.427) sutte āgatanayena. Pharaṇañcettha pītisukhasamuṭṭhitapaṇītarūpehi kāyassa abhibyāpanaṃ daṭṭhabbaṃ. Ārammaṇeti pītipharaṇatāsukhapharaṇatāsīsena vuttānaṃ tikadukajhānānaṃ ārammaṇe. Tāti pītipharaṇatāsukhapharaṇatā.
804.智慧为此而分别，谓“于二禅中智慧以欣乐为伴”等。清净去垢、净化及圆满等过程，宛如成熟之成熟，随其事缘显现；且随其伴随之苦乐，令人知其特有之作业，故曰“应知为所染污之所染污”──此语有引导义，见《长部论》一二二六、《大毗尼论》一四二七等处经典及论书。此处“成熟”乃指身心受喜乐之涵摄，须观察其。所依为因缘单位，指三苦乐禅的所依。因此所谓的喜乐涵摄、苦乐涵摄之所依。
Samādhimukhenāti samādhiṃ mukhaṃ pamukhaṃ katvā, samādhisīsenāti attho, samādhipamukhena vā uddesaniddesena. Aññe kilesā diṭṭhimānādayo . Appayogenāti jhānavimokkhādīnaṃ viya uppādanīyaparikammapayogena vinā. Āvajjanāsadiso hi phalasamāpattiattho sammasanacāro. Ṭhapitattāti pavattitattā. Satibahulatāyāti satiyā abhiṇhuppattiyā. Paricchindanasatiyā kālassa satoti dassetīti yojanā.
所谓恒于定为门户，或作门户相应之义。又称为定之门户或指示范围。其他烦恼如见等有碍者，则暂不使用禅那之解脱等殊胜方法。因果报合之意相似，不净果实得成之意相应。已建构者即为现行性。勤修念住则能现观时间之断除；此为修习勤用念的现行功德。
Pañcakaniddesavaṇṇanā niṭṭhitā. · 五法指示解释完毕。
6. Chakkaniddesavaṇṇanā
六（六种）示现之解释。
§805
805.Visuddhibhāvanti visuddhiyā sabbhāvaṃ. ‘‘Dibbacakkhuñāṇekadesattā’’ti idaṃ tassa paribhaṇḍañāṇattā vuttaṃ. Tathā hi pāḷiyaṃ ‘‘sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmetī’’ti (dī. ni. 1.247) ārabhitvā ‘‘so dibbena cakkhunā visuddhenā’’tiādi (dī. ni. 1.246) vuttaṃ. Dibbassa tirohitavippakaṭṭhādibhedassa, itarassa ca rūpāyatanassa dassanasamatthassāpi dibbacakkhuñāṇassa sikhāpatti cavamānopapajjamānasattadassananti āha ‘‘muddhappattena cā’’tiādi.
805.清净者根据清净，观察一切现象。所谓“以天眼知一切众生”者，即因其于此教法中得此密藏知见。正如巴利文云：“为了了知众生的生死轮回，心业转变，心转而得名”（《增支部·修心法门》1.247），继而有言“此乃以天眼清净显现”等（《增支部·修心法门》1.246）。天眼知见涵盖天界、地狱、鬼道等外道异趣，以及他类色界感官所不能及之境；称为以天眼知见的最初显现，若逐渐成熟则称“觉醒生起之见”。其中说“因烦恼消失”等详解其理。
Chakkaniddesavaṇṇanā niṭṭhitā. · 六法品解释已毕。
7. Sattakaniddesavaṇṇanā
7.第七识别门解说
§806
806.Chabbidhampi paccavekkhaṇañāṇanti ‘‘jātipaccayā jarāmaraṇanti ñāṇa’’ntiādinā (vibha. 806) vuttaṃ paṭiccasamuppādaṅgānaṃ paccavekkhaṇavasena pavattañāṇaṃ. Saha gahetvāti ekajjhaṃ gahetvā vipassanārammaṇabhāvasāmaññena ekattena gahetvā. Saṅkhipitvā vuttenāti pubbe chadhā vuttaṃ viya dassitaṃ dhammaṭṭhitiñāṇanti evaṃ saṅkhipitvā vuttena. ‘‘Khayadhamma’’ntiādinā pakārena dassananti sambandho. Pavattañāṇassāti ‘‘jātipaccayā jarāmaraṇa’’ntiādinā pavattassa ñāṇassa, pavatte vā saṃsāravaṭṭe ñāṇassa. Ñāṇārammaṇā vipassanā ñāṇavipassanā. Vipassanāti ca ‘‘jātipaccayā jarāmaraṇa’’ntiādinā paccayapaccayuppannadhamme vibhāgena dassanato dhammaṭṭhitiñāṇaṃ idhādhippetaṃ. Tassa khayadhammatādijānanaṃ paṭivipassanā. Tenāha ‘‘vipassanāpaṭivipassanādassanamatta’’nti.
806.所谓第六识察知，即“由生起为缘而有老死之识”等（《分別论》806）言，乃指缘起诸节的审察认知，一种流转的认知。‘共相持’即由一识持有，以般若观智统摄认知统一。‘简约言之’似先前所云之法诸相的常见识也，即简化表述。‘消灭法’等词彰显其揭示之关系。所谓流转识，即“由生起为缘而有老死”等缘生识，及流转生死轮回的识。识所呈现即是内观识见。内观为观察“由生起为缘而有老死”等因缘相续之法相，因此得知法理，即为法的根本认知。此为识对涅槃法的逆观而得，故云“唯有内观逆观所现之见”。
Evamettha aṭṭhakathādhippāyavasena pāḷiyā atthaṃ dassetvā idāni attano adhippāyavasena dassetuṃ ‘‘pāḷiyaṃ panā’’tiādimāha. Sabbatthāti addhattaye paccayavisesena paccayuppannavisesaniddhāraṇe. Ñāṇavacanenāti ‘‘jātipaccayā jarāmaraṇa’’ntiādinā ñāṇassa gahaṇena. Aṅgānanti sattasattatiyā aṅgānaṃ. Itisaddenāti ‘‘nirodhadhamma’’nti ettha vuttaitisaddena. Pakāsetvāti ñāṇassa pavattiākāraṃ jotetvā. Tena dhammaṭṭhitiñāṇato aññaṃyeva pariyosāne vuttaṃ ñāṇanti dasseti. Tenāha ‘‘vipassanāñāṇaṃ sattamaṃ ñāṇa’’nti. Ayameva cettha attho yuttoti dassento ‘‘na hī’’tiādimāha. Tattha ‘‘tampi ñāṇanti sambandho na hotī’’ti evaṃ sambandho na yutto aṅgantarabhāvassa avibhāvanatoti attho. Tena vuttaṃ ‘‘taṃñāṇa…pe… anadhippetattā’’ti. Na hi visuṃ visuṃ vuttameva ekajjhaṃ vacanamattena atthantaraṃ hotīti. ‘‘Khayadhammaṃ…pe… cā’’ti iminā purimasmiṃ pakkhe upacayena dosamāha.
在此依照注疏立旨，先以巴利言义释现，再由其本身立旨而说明“巴利语辞必然如是者”等。所谓‘处处’是指对因缘所生特殊因缘殊差之确切说明。‘识语辞’指的是“由生起为缘而有老死”等识的涵摄。‘诸节’指七十七节。‘因此字’指“灭法”，本处以此语体现，由识流转形态明示。于是此“法见识”显示法的终极含义，为此说明“内观识即第七识”。对于此义理有其合理性，故言“不然”以反修正。其说“此亦为识之相关连，非断节中所具之义”，意即此法并非适用于分散识的区别说明。对此故云“彼识……无立旨”，即此言之不合理。确实不一而足，若仅以单一语而说，不能得其深意。因‘消灭法’等词，前章有详解用法而成之错误批判。
Sattakaniddesavaṇṇanā niṭṭhitā. · 七法品解释已毕。
8. Aṭṭhakaniddesavaṇṇanā
8.第八识别门解说
§808
808.Paccanīkadhammeti nīvaraṇādipaccanīkadhamme. Dukkhanti samāpajjane asati uppajjanakadukkhaṃ.
808.“如委蛇法”指遮蔽等因之委蛇作用。“苦”是指苦苦相续时生起的不安之苦。
Aṭṭhakaniddesavaṇṇanā niṭṭhitā. · 八法品解释已毕。
10. Dasakaniddeso
10. 十论分摄
Paṭhamabalaniddesavaṇṇanā第一力品解释
§809
809. Na ṭhānanti aṭṭhānaṃ, anupalabbhanattho ayamakāroti āha ‘‘avijjamānaṃ ṭhānaṃ aṭṭhāna’’nti. Abhāvattho vā, na aññapaṭipakkhādiatthoti āha ‘‘natthi ṭhānanti vā aṭṭhāna’’nti. Ko panetassa atthadvayassa visesoti? Paṭhamo hetupaccayehi anupalabbhamānataṃ vadati, dutiyo sabbena sabbaṃ abhāvanti ayametesaṃ viseso. Taṇhupādānādīnampi sukhato upagamanassa hetubhāve diṭṭhivipallāsassa so sātisayo asukhepi daḷhaṃ pavattāpanatoti āha ‘‘diṭṭhivipallāsova…pe… adhippeta’’nti. ‘‘Attadiṭṭhivasenā’’ti kasmā visesetvā vuttaṃ, nanu ariyasāvakassa sabbāpi diṭṭhiyo natthīti? Saccaṃ natthi, attadiṭṭhisannissayā pana sabbadiṭṭhiyoti dassetuṃ ‘‘attadiṭṭhivasenāti padhānadiṭṭhimāhā’’ti vuttaṃ. Bhedānurūpassa vatthuno. Bhedānurūpena ‘‘adhamme dhammo’’tiādinayappavattena.
809. ‘‘不立场所，不可得观’’此义，谓其行为不为立场所之所现，故称为“无知所在之处”。又云“无本体”者，谓无有别本对立义故，称之“无所”。二者何以区别乎？第一者指于因缘果报诸条件不中，不可见；第二者则是指一切无有，究竟不存在，此即二义之殊。又以渴爱及其之缘诸因缘，谓视见倒乱之异因，烦恼之所作，痛苦中尤为剧烈生起，故云‘‘视见倒乱者为枷锁’’。所谓“依自见”为何？岂非圣弟子诸视皆无耶？实无也，但依自见为缘，故显示诸视统一。此谓“依自见”者，为主要的见假。此义因事不同而异。亦因不正法为法之说例而转移解说。
So evāti yo liṅge aparivatte tasmiṃ attabhāve bhavaṅgajīvitindriyappabandho, so eva. Tañhi upādāya ekajātisamaññā, na cettha bhāvakalāpajīvitindriyassa vasena codanā kātabbā tadaññasseva adhippetattā. Tañhi tattha avicchedavuttiyā pabandhavohāraṃ labhati, itarampi vā bhāvānupālanatāsāmaññenāti anokāsāva codanā.
如是者，谓未更换标记，于此自我存在状态中，依持生命基理及感官之结合者是焉。于此依止，因于同类与同相知识，不当激励须对诸存在机缘及感官状态用为刺激。由此断续循环，际遇关系相随，或以不同存在之维护作其常态之呼应。
Sapattavasena yojetabbanti ‘‘sapattaṃ māremīti abhisandhinā sapattena nipannaṭṭhāne nipannaṃ manussabhūto manussabhūtaṃ mātaraṃ pitaraṃ vā mārento’’tiādinā yojetabbaṃ. Sabbatthāti catūsupi vikappesu. Purimaṃ abhisandhicittanti pubbabhāgiyo maraṇādhippāyo. Appamāṇaṃ tena atthasiddhiyā abhāvato. Puthujjanasseva taṃ dinnaṃ hotīti ettha yathā arahattaṃ patvā paribhuttampi puthujjanakāle dinnaṃ puthujjanadānameva hoti, evaṃ maraṇādhippāyena puthujjanakāle pahāre dinne arahattaṃ patvā teneva pahārena mate kasmā arahantaghātoyeva hoti, na puthujjanaghātoti? Visesasambhavato. Yathā hi dānaṃ deyyadhammassa pariccāgamattena hoti, na evaṃ vadho. So hi pāṇo, pāṇasaññitā, vadhakacetanā, upakkamo, tena maraṇanti imesaṃ pañcannaṃ aṅgānaṃ pāripūriyāva hoti, na apāripūriyā. Tasmā arahattaṃ pattasseva maraṇanti arahantaghātoyeva hoti , na puthujjanaghāto. Yasmā pana ‘‘imaṃ māremī’’ti yaṃ santānaṃ ārabbha māraṇicchā, tassa puthujjanakhīṇāsavabhāvena payogamaraṇakkhaṇānaṃ vasena satipi santānabhede abhedoyeva. Yadā ca atthasiddhi, tadā khīṇāsavabhāvo. Tasmā arahantaghātova hotīti nicchitaṃ. Kathaṃ panettha vadhakacetanā vattamānavisayā siyāti āha ‘‘vadhakacittaṃ paccuppannārammaṇampi…pe… pavattatī’’ti. Tattha pabandhavicchedavasenāti yena pabandho vicchijjati, tādisaṃ payogaṃ nibbattetīti attho. Tena yadā pabandhavicchedo, tadā arahāti yathāvuttaṃ arahantaghātaṃ patiṭṭhāpeti. Na evanti yathā kālantarāpekkhakiccasiddhaṃ vadhakacittaṃ, na evaṃ cāgacetanā. ‘‘Sā hī’’tiādinā cāgacetanāya kālantarānapekkhakiccasiddhitaṃyeva vibhāveti. Aññasakakaraṇanti attato vinimocetvā aññassa dakkhiṇeyyassa santakabhāvakaraṇaṃ. Tassāti cajitabbassa vatthuno. Yassāti yassa puthujjanassa. Tasseva taṃ dinnaṃ hoti, sacepi arahattaṃ patvā tena paribhuttanti attho.
谓须契合适应，如“杀七”之因缘，借以相续存在于杀处，乃人天所化，为杀母及父者等，则本应如是。普遍则有四种变化。先谓受杀之念，是生前段死亡之因。因无量之功德成就故彼不存在。若谓凡夫所施施舍，乃至阿拉汉陨时，凡夫时所得之施赠仍存，则在除去死亡惯续而入阿拉汉时，彼用此除去者，何以称为阿拉汉杀耶？这是因为差别起故。如施舍为布施者放弃因，绝非杀害。是故于阿拉汉成就时死亡，谓之阿拉汉杀，非凡夫杀。又谓“此我杀杀”者，由自念起杀欲故，因凡夫已灭余毒力，以致于乐用死亡时，于此连续体分别无二。若成就功德，则余毒灭故，是故定为阿拉汉杀。何以杀意能生于现前境？云“杀念于现前境起”，意即契切中断关系，由此行为终止。于是断除契合生死之关系，这种行为遂灭。于此断除契合者，即成正法理中阿拉汉杀。非经时间后方成杀意，亦非施舍意。谓“此乃……”等，专对施舍心因时间因缘成就之说。余他作因，谓自性开释，现授他受故。此谓当舍之理场。谓有之者，谓某凡夫者。其事任其凡夫；若成阿拉汉而后舍，即为所侮辱，其义如是。
‘‘Kappavināse’’ti idaṃ ‘‘saṇṭhahante kappe’’ti vuttattā mahākappavināsaṃ sandhāya vuttanti āha ‘‘kappaṭṭhakathāya na sametī’’ti ettha āyukappassa adhippetattā. Āyukappo cettha avīciyaṃ nibbattasattānaṃ antarakappaparimāṇaṃ paramāyu veditabbaṃ. Tañhi sandhāya ‘‘ekaṃ kappaṃ asītibhāge katvā tato ekabhāgamattaṃ kāla’’nti (kathā. aṭṭha. 654-657) vuttaṃ. Tayidaṃ ‘‘ekaṃ kappa’’nti yadi ekaṃ mahākappanti attho, tathā sati vīsatiantarakappaparimāṇo eko asaṅkhyeyyakappoti vuttaṃ hoti. Atha ekaṃ asaṅkhyeyyakappanti attho, sabbathāpi ‘‘catusaṭṭhi antarakappā’’ti vacanena virujjhatīti vīmaṃsitabbaṃ. Yathā pana kappaṭṭhakathāya ayaṃ aṭṭhakathā sameti, taṃ dassetuṃ ‘‘kappavināseyevāti panā’’tiādimāha.
所谓“劫终”，此义因曰“于劫终当”的教科，所称大劫终，意于寿命与劫之界限。寿命劫，即无间地狱苦众生之极寿命与诸劫之间之极限。此处依此，谓“一劫”，为八十四分割，取一分为时段。此所谓一劫，若以大劫喻之，亦当如此，谓二十之间劫为无数劫。若以无数劫说，须释彼时句“四六十八中间劫”辞所含义。于劫终教法中，此注疏取诸教义一合以统摄，故示以“于劫终”等定义。
Pakatatto vā apārājiko. Samānasaṃvāsako kammaladdhīnaṃ vasena anānāsaṃvāsakoti evamettha attho veditabbo.
于显露者无懈可击，谓为不犯淫戒者。于是众生共处于业所具之处，无烦恼同住故，名之为无烦恼共处者。此义当如是理解。
Niyatassa puggalassa vijjamānataṃ paṭisedhetvāti yojanā. Tattha paṭisedhetvāti ‘‘puggalo pana niyato nāma natthī’’ti evaṃ paṭisedhetvā. Tattha kāraṇamāha ‘‘micchattasammattaniyatadhammānaṃ viya sabhāvato’’ti. Paññattimattañhetaṃ micchattasammattaniyatadhammanissayaṃ, yadidaṃ niyato puggaloti . Yathāpucchitanti ‘‘kiṃ pubbahetu niyametī’’tiādinā pucchitappakāraṃ niyāmakahetuṃ. Yenāti yena uparimaggattayavipassanāñāṇena. Niyatāniyatabhedanti sotāpannādiniyatabhedaṃ, sattakkhattuparamādianiyatabhedañca. Sotāpanno eva hi eko sattakkhattuparamo nāma hoti, eko kolaṃkolo nāma, eko ekabījī nāmāti sotāpannassa niyatabhāvo vuttoti āha ‘‘sotāpanno ca niyato’’ti. Byatirekattho hi ayaṃ ca-saddo. Tato pubbeti sotāpattimaggato pubbe. ‘‘Pubbahetukiccaṃ natthī’’ti idaṃ sotāpannassa niyatatāya vuttattā vakkhamānañca dosaṃ hadaye ṭhapetvā vuttaṃ. Uparimaggānaṃ saupanissayatte paṭhamamaggassāpi saupanissayatā siddhā evāti codanaṃ sandhāyāha ‘‘yadi hī’’tiādi. Tañca niyatattaṃ. Assāti sotāpattimaggassa.
“既定的有漏众生已现知，故称为‘应当加以止息’，此谓‘义’。所谓‘应当加以止息’者，即‘众生实无既定’之义，如是宣说。其理云‘如同是不正当受持之既定法自然显现’。此所谓既定之众生，仅以约定为凭，依不正当受持之诸既定法而有，此即‘既定众生’之因。问曰：‘何为前行因所缘？’答曰：由彼缘慧观察彼上行之见。既定与非既定乃有流入式果为界别者，即初果圣者与七果上圣等的不同。初果者为唯一七果之首、一蜜蜂之对应、一盛种子之名，此为初果者之既定性，故言‘初果圣者即既定’。异义者此语亦有。其前行者即是初果圣者之前行。‘无前行因事’此言，为初果已得既定之理说而又宣示其心烦恼。上行者之依止则为先行道，即首行道亦有依止，依止已成，此为激励语“若是”的由来，此亦为既定性。此说用于初果入道。”
Teneva khīṇāti sotāpattimaggeneva khīṇā. Kāraṇupacchedena hi phalupacchedo siyā. Tatoti sattakkhattuparamādito. Sāti sattakkhattuparamāditā. Pavattitoti vipākappabandhato. Tenāti sotāpattimaggena. Vuṭṭhāneti vuṭṭhāne sati. Kāraṇena vinā phalaṃ natthīti āha ‘‘sakkāya…pe… bhavitabba’’nti. ‘‘Nāmakaraṇanimittato’’ti iminā nāmakaraṇahetutāya niyāmakataṃ vibhāveti ekabījiādisamaññānaṃ anvatthasaññābhāvato. Tenāha ‘‘vipassanā…pe… sandhāya vutta’’nti.
因此言‘已断者’即断于初果道者。因缘断者必有果断，即所谓七果上圣的断除。已为七果上圣断绝者。所谓生起，即因果相连。此语指初果道。立起者谓觉悟时。无因无果则无效，因此言‘身取法……应当成就’。又因名称之故，此名归于约束者，显示因名缘故为约束，如同盛种子之类的无追随识无。于是说‘唯以观察为缘所说’。
Ādi-saddena ‘‘ekomhi sammāsambuddho, sītībhūtosmi nibbuto’’tiādīni (mahāva. 11; kathā. 405; ma. ni. 1.285) saṅgayhanti. Ettha ca ‘‘sadiso me na vijjati, ekomhi sammāsambuddho (mahāva. 11; kathā. 405; ma. ni. 1.285). ‘Atthetarahi aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiya’nti evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyya’’ntiādi (dī. ni. 3.161) vacanehi imissā lokadhātuyā viya aññassa buddhassa aññissā lokadhātuyā uppādo nivāritoti daṭṭhabbaṃ. Na hi vijjamāne ‘‘sadiso me na vijjatī’’tiādi sakkā vattuṃ. Yaṃ pana vadanti ‘‘lokadhātuvisesāpekkhāya vutta’’nti, tampi natthi tathā visesanassa abhāvato, buddhānubhāvassa ca asamatthabhāvavibhāvanato. Āṇākhettakittanañcettha dhammatādassanatthaṃ. Sakkoti hi bhagavā yattha yattha icchati, tattha tattha āṇaṃ vattetuṃ. ‘‘Ekissā lokadhātuyā’’ti ca idaṃ buddhakhettabhūtāya lokadhātuyā dassanatthaṃ vuttaṃ. Tatthāyamattho – buddhakhettabhūtā ekāvāyaṃ lokadhātu. Tattha ekasmiṃ kāle eko eva sammāsambuddho uppajjatīti. Tenāha ‘‘buddhakhetta…pe… adhippāyo’’ti.
句首语“就在一位正觉，自觉清凉涅槃者”等（大集11篇；论语405节；中部尼达1.285节）连缀之语。此中“无有相似”者，即“唯我一正觉无相似之人”（大集11篇；论语405节；中部尼达1.285节）是问曰“其他同道沙门或婆罗门，彼亦正觉乎？”问者言“不可如是应答”。（中部尼达3.161）这语显示此世间无他世尊之缘起。已知“无有相似”不可言说，有人说“此云世界之特别”，然此不成立，且为佛陀现显体性不可分析之缘故。此例乃抽象宗教语，意指佛能随意随处显现，“一界一佛”意此佛国界唯一，故言“一时一佛起”。是以言“佛境界……主宰”也。
Tasmāti yasmā upasampadādhīnaṃ pātimokkhaṃ, upasampadā ca pabbajjādhīnā, tasmā. Pātimokkhe siddhe, siddhāsu tāsu pabbajjūpasampadāsu. Tato paraṃ vinaṭṭhaṃ nāma hotīti pacchimapaṭivedhato paraṃ paṭivedhasāsanaṃ, pacchimasīlabhedato ca paraṃ paṭipattisāsanaṃ vinaṭṭhaṃ nāma hotīti sāsanabhāvasāmaññena pana ubhayaṃ ekajjhaṃ katvā dassento ‘‘pacchima…pe… ekato katvā’’ti āha.
因此，由于具足达上戒律，达上则随出家戒律，故达上者有戒律依止。由戒律受持具足者，自然在于出家与达上戒律中。此以后所谓“后文略尽”者，即后续戒律及修行法则的后续教诲、戒律项目之差异，对修行经典之总称。两者合一而为一体，此理说明“后续……合一”之义。
Paridevanakāruññanti paridevanena karuṇāyitabbatā karuṇāyanā.
所谓悲惋慈悲，即由悲惋而生出之应当慈悲心，故言“悲惋即为应当慈悲之理”，一切慈悲皆由此而生。
Dhammānaṃ sabhāvaviseso na sakkā dhāretuṃ, yato pāramīpavicayādīsu udakapariyantaṃ katvā mahāpathavīkampo ahosi, abhisambodhidivase ca ṭhapetvā pubbuttaradisābhāge bodhirukkhamūle bhūmibhāgo mahāpurisaṃ dhāretuṃ nāsakkhi, aññadatthu ekapasse pakkhittaatibhārabharitanāvā viya cakkavāḷagabbho viparivatto. ‘‘Samuppādikā’’ti vattabbe sa-kāre a-kārassa ā-kāro, ekassa ca pa-kārassa lopo katoti dassento āha ‘‘samaṃ uddhaṃ pajjatīti sāmupādikā’’ti. Samaṃ upādiyatīti vā samupādā, samupādā eva sāmupādikā, samupāhinīti attho.
诸法之特性不可执持，此犹如因远离内在品质、超越周遍之水体而使大地震动，在觉悟之日，树下土地之大部分亦难承载大丈夫，其它地方仅一侧负重者如转轮圣王轮盘般旋转。言“生起法”时，谓有作用者，不作用者则断除，有一作用则对应去作用。是故言“均衡上升”是生起法，均衡获得即生起，亦即兴起之义。
Santatikhaṇavasenāti santativasena āyūhanasamaṅgitā, sapubbapacchābhāgassa gahaṇavasena cetanākkhaṇavasena cetanāsamaṅgitāti yojetabbā. Ekasmiṃ upaṭṭhite paccayavasena tadaññassa upaṭṭhānaṃ parivattanaṃ.
以瞬间连续为能，即以连续不断的本质结合；以连结所有的因缘，从前后两部分为抓取的能力，用意念的瞬间为能，意念的合一为能，必须将此诸义结合使用。在某一存在中，作为与缘起因相应的，在当时对缘起因的对待，表现为其转变。
Paṭhamabalaniddesavaṇṇanā niṭṭhitā. · 第一力品解释已毕。
Dutiyabalaniddesavaṇṇanā第二力品解释
§810
810. Bhoge bhuñjituṃ na jānāti, vināsetīti yojanā.
不能享受财物，称为失去。
Lahuparivattitāya jīvitassāti adhippāyo.
生命的轻微转变，称为主宰。
Naadāsi payuttavācāya uppannanti adhippāyena.
不赴和合之语而生起的，为主宰。
Sammāpayogenāti sammāpaṭipattiyā.
正当的运用，即正当的行为。
Dutiyabalaniddesavaṇṇanā niṭṭhitā. · 第二力说明之注释结束。
Pañcamabalaniddesavaṇṇanā第五力说明之注释。
§813
813.Dhātusabhāvoti bhūtādisaṅkhātadhātūnaṃ sabhāvo. Sabhāgavasena phalabhūtena. Ajjhāsayadhātuparicchindanatoti ajjhāsayasabhāvassa ‘‘hīnaṃ, paṇīta’’nti vā paricchijja jānanato, vuṭṭhinimittena viya mahoghena uparimeghavuṭṭhiyā.
所谓法界的本性，是指由色等诸法构成的法界的本性。以部分相连作成果之本质。所谓切断诸心界的本性，是以说其本性为“低劣、上品”等分别为知识，由如同巨大的云层上升之雾气的迹象印证其自转。
Pañcamabalaniddesavaṇṇanā niṭṭhitā. · 第五力说明之注释结束。
Chaṭṭhabalaniddesavaṇṇanā第六力说明之注释。
Saddattho sambhavati samāsanteneva tathā saddasiddhito. Tesanti paroparānaṃ visadāvisadānaṃ saddhādiindriyānaṃ. Evañca katvāti āsayādito indriyaparopariyattassa, indriyaparopariyattato ca adhimuttibhedassa visiṭṭhasabhāvattā eva.
「Saddattho」者，即「坚固的依止」之义，乃由持续聚合自然产生，并以终止故成就。其即为彼他彼彼者众（他人间）纯净与不纯净之信心诸根之集合。如此为之，即是说，诸烦恼起始等贮藏（根深蒂固之习气）的因缘，如诸根相互作用，因相互重叠而异，更显其特有之性。
§815
815. ‘‘Ke pana te ariyāvāsā’’ti pucchitvā te sutteneva dassento ‘‘idha, bhikkhave’’tiādipāḷiṃ āharitvā ‘‘evaṃ vuttā’’ti nigametvā puna maggādhigameneva tesaṃ adhigamaṃ dassento ‘‘etesū’’tiādimāha. Tattha itareti chaḷaṅgasamannāgamaekārakkhāsaṅkhāyapaṭisevanādayo.
第815章「尔等尊者宿命何在」问时，彼等遂以经典中之言语宣说「沙门比库们，此处」等起首词，继而引用巴利语节录「如是说」，结语亦云「如是述说」。再次讲说诸圣道之得入，以示其熟悉此等成就者，谓曰「此等诸法」。其中他者有六种因素，具足合一守护相续行为等。
§816
816.Ārammaṇasantānānusayanesūti ārammaṇānusayanaṃ, santānānusayananti dvīsu anusayanesu. Yathā hi maggena asamucchinno rāgo kāraṇalābhe uppajjanāraho thāmagataṭṭhena santāne anusetīti vuccati, evaṃ iṭṭhārammaṇepīti tassa ārammaṇānusayanaṃ daṭṭhabbaṃ. Taṃ panassa anusayanaṃ uppattiyā pākaṭaṃ hotīti dassetuṃ aṭṭhakathāyaṃ ‘‘yathā nāmā’’tiādi (vibha. aṭṭha. 816) vuttaṃ. ‘‘Āciṇṇasamāciṇṇā’’ti etena iṭṭhārammaṇe rāgassa ciraparibhāvanaṃ vibhāveti. Yasmā pana evaṃ ciraparibhāvitaṃ pariveṭhetvā viya ṭhitaṃ hoti, tasmā ‘‘samantato veṭhetvā viya ṭhitabhāvena anusayitataṃ dassetī’’ti vuttaṃ. Tathā hi udake nimuggasadiso udāhaṭo. ‘‘Sabbepi tebhūmakā dhammā kāmanīyaṭṭhena kāmā’’tiādipāḷivasena bhavarāgassāpi vatthukāmatā veditabbā. Rāgavasenāti ārammaṇarajjanavasena.
第816章中「因缘相连续相习如是」者，尔对「因缘习气」言也；「相续习气」则指此因缘相续二种。譬如道上，因无夹杂矣，贪欲于因获因果中生，列于已止生处之相续，即谓依止。此为所称「受因缘相续」者。其所生则显现此「因缘习气」确有，故释论中称「名称如是」。言「有断无断」者，乃示贪之于因缘长期腐蚀之义。贪如是被环绕而立，如是说「于所围绕广布而立者，如示习气之在」。譬如水中沉没之构，可视为比喻。又巴利文中「万物皆由所乐之处」等语句，表明贪欲之执着及其现起。贪欲如对因缘所生之染污也。
§818
818.Indriyaviseso vineyyānaṃ indriyaparopariyattaṃ.
第818章「感官特殊之须离弃」者，乃指感官互相作用之依止须当舍弃。
§819
819. Pahātabbena upaddutanirodhanatthaṃ pahāyakaṃ pariyesatīti paṭhamaṃ pahātabbaṃ, pacchā pahāyakanti ayaṃ pahātabbapajahanakkamo pahānakkamapadena vutto. Yassāti pahātabbassa. Tanti pahātabbaṃ. Paṭhamaṃ vuccatīti pahānavicāraṇānaṃ paṭhamaṃ vuccati. Tato pacchā appahātabbaṃ yathā taṃ dassanattikādīsu.
第819章「应当舍弃者为破坏及止息烦恼故」者，指初步须舍弃者；继而舍弃者意为放弃及断除舍弃习气。就此「应舍弃者」之义，说明其为第一层应舍弃之义。后续为非应舍弃者，如见解时之不同感受等。
§826
826.Tanti bhavaṅgaṃ. Tassāti lokuttarassa. Pādakanti antimabhavikassa bhavaṅgaṃ sandhāyāha.
第826章「此即生命流续」者，指超越世间之生命流续。所谓「足」者，为生命终结时之生命流续也。
Chaṭṭhabalaniddesavaṇṇanā niṭṭhitā. · 第六力说明之注释结束。
Sattamabalaniddesavaṇṇanā第七力说明之注释。
§828
828.Samāpannomhīti maññatīti attho.
828.『我已进入（定）』——此乃『他认为』之义。
Samādhi vā tassa ārammaṇabhūtaṃ kammaṭṭhānaṃ vā cittamañjūsāti yojanā. Ṭhapetunti yathāparicchinnaṃ kālaṃ samāpatticittaṃ pavattetuṃ.
“Samādhi”指的是成为对象的修习法门，或者说是净心之所在。意指使心于一定时间内保持集中的状态，如同使断绝杂念的心转动般。
Tehīti saññāmanasikārehi. Taṃsabhāvatāti kāmādidutiyajjhānādianupakkhandanasabhāvatā. Paguṇavodānaṃ paguṇabhāvasiddhā jhānassa paṭipakkhato visuddhi.
“Tehi”指的是感知和专注之法。它的本性是指断除诸如欲乐等第二禅以上禅定的所有习气。其称赞语谓定为具足，因其与禅相对应的清净状态已经成就。
Sattamabalaniddesavaṇṇanā niṭṭhitā. · 第七力解说之注释已毕。
Dasamabalaniddesavaṇṇanā第十力解说之注释
§831
831.Paññāva vimuttīti rāgādīhi vimuttibhūtā paññāva vimuttīti yojanā. Kammantarassa vipākantaramevāti attho vipākantarajānanasseva dutiyabalakiccattā, kammantarajānanassa ca tatiyabalakiccattā. Balasadisatanti ekaccabalasadisataṃ. Kasmā panettha balañāṇakicce vuccamāne jhānādiabalañāṇaṃ udāhaṭanti codanaṃ sandhāyāha ‘‘yadipī’’tiādi. Tadantogadhanti tasmiṃ jhānādipaccavekkhaṇāsabhāve sattamabalañāṇe antogadhaṃ. Evanti jhānādiñāṇaṃ viya. Appetuṃ, vikubbituñcāti attanā vuttākāraṃ sandhāyāha. Samudayappahānādiekaccañāṇakiccampi akarontaṃ sabbaññutaññāṇaṃ kathamappanādikaṃ jhānādikiccaṃ kareyya, balañāṇehi pana jānitabbaṃ, tato uttariñca jānantampi yasmā ekaccabalakiccaṃ na karoti, tasmā aññāneva balañāṇāni, aññaṃ sabbaññutaññāṇanti dassanatthaṃ ‘‘etesaṃ pana kiccaṃ na sabbaṃ karotī’’tiādi (vibha. aṭṭha. 831) aṭṭhakathāyaṃ vuttaṃ. Tattha yathā sabbaññutaññāṇaṃ abalakiccaṃ ekaccaṃ na karoti, evaṃ balakiccampīti udāharaṇadassanavasena ‘‘tañhi jhānaṃ hutvā appetu’’ntiādi vuttanti dassetuṃ ‘‘atha vā…pe… daṭṭhabba’’nti vuttaṃ.
831.“以慧为解脱”者，是指以断除贪等染污而得的解脱，且就此慧解脱而言，“慧”是指功能及果报的结合。所谓“业的功能”，是指出生于业果报的第二力；“业果的功能”，是指出生业果报的第三力。有部分称为功力辅助，因此此处在讲述慧力之功能时，以禅定等功力为例，发出“无论如何”等激励语，说明禅定知识所具备的第七慧力。禅定知识虽有止息、扭曲等弊，故有身所说。舍弃集起等是部分智慧，若以全部智慧去做禅定等工作，则于智慧力应当知晓，因此第七慧力亦被知晓。由于部分功力不为担当，其他全部智慧成为显现“这里的工作非全由其担当”等意义（见八分律注第831）。此处如全部智慧不担当部分工作，则为担当部分。因此以禅定为例说“入禅定则断欲”等，后续亦有“或当观察”等记载。
Dasamabalaniddesavaṇṇanā niṭṭhitā. · 第十力解说之注释已毕。
Ñāṇavibhaṅgavaṇṇanā niṭṭhitā. · 智分别之注释已毕。