18. Dhammahadayavibhaṅgo
18. Dhammahadayavibhaṅgo十八、法心分别
1. Sabbasaṅgāhikavāravaṇṇanā
1. 诸集注解
§978
978.Dhātusambhava…pe…saṅgahitattāti ettha khandhādīnaṃ kāmadhātuādidhātūsu sambhavabhedabhinnānaṃ niravasesato saṅgahitattāti vibhāgena yojanā, tathā sesesupi pariyāpannapabhedabhinnānantiādinā. Tattha ‘‘niravasesato saṅgahitattā’’ti iminā ‘‘sabbasaṅgāhikavāro’’ti ayamassa atthānugatā samaññāti dasseti. Yasmā cettha khandhādīnaṃ dvādasannaṃ koṭṭhāsānaṃ anavasesasaṅgaho, tasmā evaṃ dutiyavārādīnañcettha anuppaveso veditabbo. Khandhādīnameva hi tesaṃ sambhavādivicāro uppattānuppattidassanavāroti vattuṃ yuttoti yojanā. Anuppattidassanañcettha atthāpattisiddhaṃ veditabbaṃ. Na hi tattha ‘‘kati khandhā na pātubhavantī’’tiādipāḷi atthi.
978. 关于“界”的起源……等事。所谓“集性”，此处指五蕴等诸界，亦即欲界等诸界依起的差别与不周全的综合。此处“集性”谓分别结合。亦即诸所余部类差别相牵连，归纳一体。此中“结合不周全”者，谓此为“诸集注之次第”，乃合目的义。于此，因为涉及五蕴等十二处的不同组合之不周全集合，故须于第二注等处观察其未遍及的实相。确由五蕴本身，因此其起源等次第之观察，乃展示生灭现量之流转，理应如实述说。且此处巴利语无“有多少蕴未生起”等说法。
§979
979.Pucchānurūpanti yenādhippāyena pucchā katā, tadanurūpaṃ. Avitathabyākaraṇaṃ nāma buddhānaṃ eva āveṇikaṃ, aññesaṃ taṃ yādicchikaṃ sutakkharasadisanti āha ‘‘sabbaññuvacanaṃ viññāya katattā’’ti.
979. 关于“契问相应”，即以所欲达之意发问，则回答对应之义。名为真实不虚假诠释，此乃佛陀所独有，非他人能及。乃至他者所传亦属意愿性，似妄言。佛言“悉知语皆具智巧”，是明证。
Sabbasaṅgāhikavāravaṇṇanā niṭṭhitā. · 总摄一切段的解说结束。
2. Uppattānuppattivāravaṇṇanā
2. 生灭注解
§991
991. ‘‘Kāmabhave’’ti idaṃ okāsavasena vatvā puna sattasantānavasena vattuṃ ‘‘kāmadhātusambhūtānañcā’’ti vuttanti tamatthavisesaṃ dassento ‘‘iddhiyā…pe… attho’’ti āha. ‘‘Na vattabbaṃ siyā’’ti kasmā vuttaṃ, yadipi asaññasattānaṃ acakkhukattā rūpāyatanaṃ accantasukhumattā heṭṭhimabhūmikānañca agocaro, samānabhūmikānaṃ pana vehapphalānaṃ, uparibhūmikānañca suddhāvāsānaṃ cakkhāyatanassa gocaro hotīti āyatanādikiccaṃ karotiyevāti sakkā vattuṃ. Yaṃ panettha vitthārato vattabbaṃ, taṃ heṭṭhā vuttameva. ‘‘Heṭṭhato avīcinirayaṃ pariyantaṃ katvā uparito paranimmitavasavattideve antokaritvā yaṃ etasmi’’ntiādinā (dha. sa. 1287) vuttapadesā kāmāvacarādiokāsā. Te sattanikāyā ca dhātūti vuccanti samudāyassa avayavādhārabhāvato yathā ‘‘māsapuñjo māso’’ti. Sattā uppajjanti etthāti sattuppatti, uppajjanaṭṭhena sattāva uppatti sattuppattīti evaṃ okāsasattalokadvayassa sattuppattipariyāyo veditabbo. Sattabhāvena uppatti, na anupādinnakkhandhā viya saṅkhārabhāvenevāti adhippāyo. Ke pana teti āha ‘‘sattāvāsavasena…pe… upādinnakakkhandhā’’ti. Taṃtaṃpariyāpannānanti taṃtaṃsattāvāsapariyāpannānaṃ sattānaṃ, saṅkhārānameva vā. Sadisādhiṭṭhānabhāvenāti sadisākārena pavattamānānaṃ khandhānaṃ patiṭṭhānabhāvena. Yebhuyyena hi tasmiṃ sattāvāse dhammā samānākārena pavattanti.
991. “在欲界中”者，以净垢烦恼尽除为说，且以七识恒住为明示，谓“亦为欲界所生”。说明实义谓“如神通等力……”。何以不应废说？盖无明众生的无眼识，色界境薄妙，不可触及，难为认知；虽同层次，但天眼对不同层次有不同感知，且上层地界诸净梵居者所识，亦是眼识之所及，故论处有所述。下文详述，如涅槃经1287经文所言，以此类比欲界行为。诸界中之七识及元素名为有情，乃由生灭相续的流注而成，犹如“积月成月”。因此生起称为生，依起时有情生起而生。以情存在为本，不是如无根不定蕴或造作蕴所生。虽以情为本，亦有说“依情染有根蕴”等。所谓“被围绕”者，谓被各种生情所包绕，亦即造作蕴名称。此造作蕴以相似境之本质现起。众生于生情所由之处，总有表象随缘起成。
Uppattānuppattivāravaṇṇanā niṭṭhitā. · 生起与不生起段的解说结束。
3. Pariyāpannāpariyāpannavāravaṇṇanā
3. 所围相及其周相注解
§999
999.Tattha, aññattha cāti tasmiṃ, aññasmiñca bhave, okāse ca. Paricchedakārikāya kāmāditaṇhāya paricchijja āpannā gahitāti pariyāpannāti taṃtaṃbhavādiantogadhā taṃtaṃpariyāpannā.
999. 其中，『于他处』者，即于彼彼有中，以及于彼彼处所之义。『所摄』者，谓以界定义诠释之渴爱——即欲渴爱等——将其界定而执取，故曰所摄；意即摄入彼彼有等之内，属于彼彼所摄之义。
Pariyāpannāpariyāpannavāravaṇṇanā niṭṭhitā. · 所摄与非所摄段的解说结束。
6. Uppādakakammaāyuppamāṇavāro
6. 起行业及其较量
1. Uppādakakammavaṇṇanā
1. 起行业的释义
§1021
1021.Dhātuttayabhūtadevavasenāti kāmādidhātuttaye nibbattadevānaṃ vasena.
1021. 『依三界所生天之义』者，即依于欲界等三界中所生诸天之义。
Uppādakakammavaṇṇanā niṭṭhitā. · 引生业的解说结束。
2. Āyuppamāṇavaṇṇanā
2. 较量的释义
§1026
1026. Suparimajjitakañcanādāsaṃ viya sobhati vijjotatīti subho, sarīrobhāso, tena subhena kiṇṇā vikiṇṇāti subhakiṇṇā.
1026.如上等华金饰闪耀发光，谓之美好，即身体的光辉。借此美好喻指分别差别，言「subhakiṇṇā」为以美好而区分开来。
§1027
1027.Taṃtaṃmanasikāranti parittapathavīkasiṇādigatamanasikāraṃ. Appanākkhaṇepīti pi-saddena pubbabhāgaṃ sampiṇḍeti. Chandanaṃ ārammaṇapariyesanaṃ chando, kattukamyatāchando. Paṇidhānaṃ cittaṭṭhapanā paṇidhi, saññāvirāgādīhi ārammaṇassa visesanaṃ tathāpavattāya bhāvanāya ārammaṇakaraṇameva.
此处所说的专注念，指的是以注意力局限于护念法门等诸法所生的心念活动。所谓『安泊那现时』，是用声音聚合先前的意念部分。『檀那』是指对境的寻找，亦称『禅那』；是渴望达到它的渴志。『愿』意为心志立定，坚固不移称「愿」。由随知分别（即色念等）对境的特性加以觉照，进而修习专注禅定，这就是专注念所具备的功用。
Vipulaṃ vuccati mahantaṃ, santabhāvopi mahanīyatāya mahantamevāti āha ‘‘vipulā phalāti vipulasantasukhāyuvaṇṇādiphalā’’ti.
「广大」意谓「广大宏大」，且具备普遍周遍的性质。就和平安乐的状态而言，也是谓之广大，因此说：「广大即果实，广大即周遍的安乐、寿命、色泽等诸果实」。
§1028
1028. Yaṃ cātumahārājikānaṃ āyuppamāṇaṃ, sañjīve eso eko rattidivo, tāya rattiyā tiṃsa rattiyo māso, tena māsena dvādasamāsiko saṃvaccharo, tena saṃvaccharena pañca vassasatāni sañjīve āyuppamāṇaṃ. Yaṃ tāvatiṃsānaṃ āyuppamāṇaṃ, eso kāḷasutte eko rattidivo…pe… tena saṃvaccharena vassasahassaṃ kāḷasutte āyuppamāṇaṃ. Yaṃ yāmānaṃ āyuppamāṇaṃ, eso saṅghāte eko rattidivo…pe… tena saṃvaccharena dve vassasahassāni saṅghāte āyuppamāṇaṃ. Yaṃ tusitānaṃ āyuppamāṇaṃ, roruve eso eko rattidivo…pe… tena saṃvaccharena cattāri vassasahassāni roruve āyuppamāṇaṃ. Yaṃ nimmānaratīnaṃ āyuppamāṇaṃ, mahāroruve eso eko rattidivo…pe… tena saṃvaccharena aṭṭha vassasahassāni mahāroruve āyuppamāṇaṃ. Yaṃ paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ, tāpane eso eko rattidivo…pe… tena saṃvaccharena soḷasa vassasahassāni tāpane āyuppamāṇaṃ. Mahātāpane upaḍḍhantarakappo. Avīciyaṃ eko antarakappo ca āyuppamāṇanti vadanti. Devānaṃ adhimuttakālakiriyā viya tādisena puññabalena antarāpi maraṇaṃ hotīti ‘‘kammameva pamāṇa’’nti vuttanti veditabbaṃ. Evañca katvā abbudādiāyuparicchedopi yuttataro hotīti.
四大王国的寿命长短中，有一种是一个昼夜相当于一人类的一生。以此算起，一夜有三十昼夜，一个月如此，共成十二个月，十二个月组成一年，五百年即一此寿命。忉利天寿命是一昼夜一生，一年千年。夜摩天寿命是一昼夜一生，两千年。兜率天寿命是一昼夜一生，四千年。化乐天寿命是一昼夜一生，八千年。他化自在天寿命是一昼夜一生，十六千年。大他化自在天寿命是半一个中劫，非间断劫。无间地狱一劫亦称五分之寿命。天众寿命因福报力等作用而生，即所谓「业力为寿命标准」有所知。如此推算，天寿命计数亦合于法理。
Kiṃjhānanti aṭṭhasu jhānesu kataraṃ jhānaṃ. Bhavasīsānīti bhavaggāni, puthujjanabhavaggaṃ ariyabhavaggaṃ sabbabhavagganti vehapphalādīnaṃ samaññā. Kassaci sattāti puthujjanassa, kassaci pañcāti sotāpannassa, sakadāgāmino ca, kassaci tayoti anāgāmino vasena vuttaṃ. Tasmā so brahmakāyikādīhi cuto arūpaṃ upapajjanto veditabbo. ‘‘Navasu brahmalokesu nibbattaariyasāvakānaṃ tatrūpapattiyeva hoti, na heṭṭhūpapattī’’ti (vibha. aṭṭha. 1028) ayaṃ aṭṭhakathāpāṭhoti adhippāyena ‘‘yaṃ panā’’tiādi vuttaṃ. ‘‘Tatrūpapattipi hoti uparūpapattipi, na heṭṭhūpapattī’’ti pana pāṭhoti tena ‘‘heṭṭhūpapattiyeva nivāritā’’tiādivacanena payojanaṃ natthi. Arūpadhātūpapatti ca na nivāritāti sambandho. Arūpadhātūpapatti na nivāritā ‘‘matthake ṭhitova parinibbātī’’ti niyamassa anicchitattā.
所谓八禅，指八种禅定。『有情界』即有生死轮回众生，总分凡夫界与圣界，皆谓之有情界，是赖禅定等善果实之门。有人说凡夫有七种，初禅有五种，第二禅亦五种，第三禅有三种，此为常弟子所言。故由梵身等处逝出，必定生于无色界。论中云：「于新生的梵界中，圣弟子生起于无色界，非生于下界。」此是大义。又云：「此处既有生，即有无色界生，不会生于下界。」此处文句乃注疏经文，理上没有下界生起之义。无色界生起不被阻止，是因规则使然。无色界生起未被阻止，是依规则其自灭亦然。
Aññatthāti kāmaloke. Tatthāti rūpaloke. Ayaṃ aṭṭhakathāti ‘‘paṭhamajjhānabhūmiyaṃ nibbatto…pe… parinibbātī’’ti evaṃ pavattā aṭṭhakathā. Tenevāti yasmā rūpadhātuyaṃ upapanno adhippeto, na upapajjanāraho, teneva kāraṇena. Tassāti yathāvuttassa rūpadhātuyaṃ upapannassa ariyasāvakassa. Yena rūparāgena tattha rūpabhave upapanno, tasmiṃ arūpajjhānena vikkhambhite sammadeva diṭṭhādīnavesu yathā kāmarūpabhavesu āyatiṃ bhavābhilāso na bhavissati, evaṃ arūpabhavepīti dassento āha ‘‘puna…pe… bhavissatiyevā’’ti. Tattha nibbattoti rūpadhātuyaṃ upapanno. Ariyamaggaṃ bhāvetvāti heṭṭhimaṃ ariyamaggaṃ sampādetvā. Nibbattabhavādīnavadassanavasenāti tasmiṃ rūpabhave nibbattopi tattheva ādīnavadassanavasena. Anivattitabhavābhilāsoti upari arūpabhave avissaṭṭhabhavapatthano, yato arūpadhātuyaṃ upapajjanāraho. Tassa vasenāti tādisassa ariyasāvakassa vasena. ‘‘Kassaci pañca, kassaci tayo anusayā anusentī’’ti ayaṃ yamakapāḷi (yama. 2.anusayayamaka.312) pavattā.
他处乃指欲界。此处指色界。此为注疏说：「初禅地已成就……已灭」，如此而讲。故因色界生起被称为『成就』，非是他界生起。所依者，是此处已有色界生起的圣弟子。由于对色欲的贪爱，圣弟子于此色界生起；是因其于无色禅中向外转散，坚定无疑地洞察诸见，故如愿离欲色界之生死延续。以此显说无色界生起法亦复如是。若言已成就圣道，即意已成就最低圣道。由于色界生起时的烦恼苦患显示，故称所谓生起也是困扰。无反转般的生起渴求，则是指无色界生起未自陷泥涂。此中所谓「所依」者，是指那种圣弟子。云：「有人有五种习气，有人有三种随顺习气」，这是《习气经》中的说法。
Āyuppamāṇavaṇṇanā niṭṭhitā. · 寿量的解说结束。
7. Abhiññeyyādivāravaṇṇanā
第七：三摩地等超妙功德之阐述
§1030
1030. ‘‘Ruppanalakkhaṇaṃ rūpaṃ, anubhavanalakkhaṇā vedanā’’tiādinā sāmaññalakkhaṇapariggāhikā. ‘‘Phusanalakkhaṇo phasso, sātalakkhaṇaṃ sukha’’ntiādinā visesalakkhaṇapariggāhikā.
这是概说特征之说，谓『色的特征为色，受的特征为受』等。此称为共相特征的论述。又谓『触的特征是触，受的特征是乐』等，称为别相特征的论述。
‘‘Cattāro khandhā siyā kusalā’’tiādīsu idha yaṃ vattabbaṃ, taṃ khandhavibhaṅgādīsu vuttaṃ, tasmā tattha vuttanayeneva gahetabbanti adhippāyo. Sesaṃ yadettha na vuttaṃ, taṃ suviññeyyamevāti.
关于『四蕴是善法』等应当说明者，已于蕴的分别论等处陈述完毕，因此于此仅当照引先说视之即为恰当。至于尚未说明者，则应易于了解清楚。
Abhiññeyyādivāravaṇṇanā niṭṭhitā. · 「应了知等品」的解释完毕。
Dhammahadayavibhaṅgavaṇṇanā niṭṭhitā. · 「法心分别」的解释完毕。
Iti sammohavinodaniyā ṭīkāya līnatthavaṇṇanā · 如是，《除痴论》疏中的隐义解释。
Vibhaṅga-anuṭīkā samattā. · 《分别论》随疏完成。