2. Dukapaṭṭhānavaṇṇanā · 2. Dukapaṭṭhāna解释
2. Dukapaṭṭhānavaṇṇanā2. 二法发趣论释
Dukapaṭṭhānepi sabbadukesu pañhāvissajjanāni ceva gaṇanā ca pāḷiyaṃ āgatanayeneva veditabbā. Apicettha sahetukahetusampayuttadukānaṃ vissajjanaṃ hetudukavissajjanasadisaṃ; tathā hetūcevasahetukahetūcevahetusampayuttadukānaṃ, tathā sappaccayasaṅkhatadukānaṃ. Idaṃ dukaṃ yathā sappaccayadukaṃ, evaṃ kātabbanti idaṃ yasmā sappaccayo viya appaccayena saṅkhatopi, asaṅkhatena saddhiṃ yojanaṃ na labbhati, tasmā vuttaṃ. Sārammaṇacittasampayuttasaṃsaṭṭhadukāpi sadisavissajjanāyeva; tathā āsavaoghayogagocchakā. Ete hi tayo aññamaññaṃ sadisavissajjanāyeva. Apica lokiyasāsavasaṃyojaniyaganthaniyanīvaraṇiyaparāmaṭṭhasaṅkilesikadukā āsavavippayuttasāsavasaṃyojanavippayuttasaṃyojaniyaganthavippayuttaganthaniyanīvaraṇavippayuttanīvaraṇiyaparāmāsavippayuttaparāmaṭṭhakilesavippayuttasaṅkilesikapariyāpannasauttaradukāta imepi dukā samānā.
即使在苦难的发生中，所有苦中之疑惑消除及其计算，也必须视同于巴利文所示那样认识。即便是因缘相连而聚集的苦难消灭，也应视为缘起缘灭之苦；同样因缘（的条件）又分为有因与无因诸苦。此苦如同缘起苦，因为缘起是由无明所缔结，无法与无缔结直接连结，因此如此说。与之类似，尽管有执着心所导致并聚合的苦难消灭，也如实如是；又如烦恼的根源、纠缠点、覆盖物等亦复如是。这三者相互之间均为类似的苦难消灭。再者，世俗法中烦恼种种分别、系缚、缠结、阻碍、甚深妨碍及染污之苦，与彼有烦恼已断、无烦恼者已断、系缚已断、缠结已断、阻碍已断、甚深烦恼已断、染污已断，种种彼岸（超越）之苦难均同于此苦。
Kilesadukaṃ saṃyojanadukasadisaṃ. Saṅkiliṭṭhakilesasampayuttanīvaraṇasampayuttadassanenapahātabbasaraṇadukāpi samānā. Tathākilesā ceva saṅkiliṭṭhanīvaraṇā ceva nīvaraṇasampayuttakilesā ceva kilesasampayuttadukā. Iminā nayena sabbesaṃ atthato sadisānaṃ dukānaṃ vissajjanāni sadisāneva hontīti veditabbāni. Sabbasmimpi pana paṭṭhāne kenaciviññeyyadukaṃ na labbhati. Āsavā ceva āsavasampayuttā ca, saṃyojanā ceva saṃyojanasampayuttā ca, ganthā ceva ganthasampayuttā ca, nīvaraṇā ceva nīvaraṇasampayuttā ca, kilesā ceva saṅkiliṭṭhā cāti evarūpesu dukesu vipākapaccayo ceva nānākkhaṇikakammapaccayo ca na labbhati. Nahetusahetukanahetuahetukesu hetupaccayo natthi. Hetū ceva hetusampayuttā ca, āsavā ceva āsavasampayuttā ca, ganthā ceva ganthasampayuttā cāti imesu dukesu nahetunajhānanamaggā na labbhanti. Saṃyojanā ceva saṃyojanasampayuttā ca, nīvaraṇā ceva nīvaraṇasampayuttā ca, kilesā ceva kilesasampayuttā ca, kilesā ceva saṅkiliṭṭhā cāti imesu pana vicikicchuddhaccasahagatassa mohassa vasena nahetupaccayo labbhati; najhānanamaggapaccayā na labbhantīti evaṃ sabbadukesu labbhamānālabbhamānaṃ upaparikkhitvā pāḷivaseneva vāragaṇanā veditabbāti.
染污之苦如同系缚之苦。其应舍弃之处，与染污相连及有系缚存在、与遮蔽相连显示而应舍离之苦亦同此理。因此，染污及其污垢、与遮蔽相连的染污、与系缚相连的苦，均属染污缠绕之苦。由此法门，诸苦的真实消除皆为同类苦的消除之体现。凡诸苦中，若无某种分别清晰的苦，则不成其苦。烦恼与其连结的烦恼，系缚及其连结的系缚，纠缠及其连结的纠缠，遮蔽及其连结的遮蔽，染污及染污污垢，如此种种苦中，果报因缘与众生现世无数个别业力因缘均无法取决于无因或无因之条件，亦无因缘之因条件。缘起缘灭诸因已断，烦恼及其相连之烦恼、系缚及其相连之系缚，皆无缘起断除之法门。系缚及相系缚、遮蔽及相连遮蔽、烦恼及相连烦恼，如此诸苦，因疑惑未尽断除且由无明之惑所覆，不能得依因缘消除，更不得断除之一道；因烦恼尚未断故而不能断灭。因此，在一切苦难中，所能体认与不能体认的，需详细考察分析，以巴利文的表达作为标准来判断。
Dukapaṭṭhānavaṇṇanā. · 二法发趣论释。