1. Puggalakathā · 1. 人论复注
Puggalapaññattipakaraṇa-mūlaṭīkā《人施设论》根本复注
1. Mātikāvaṇṇanā一、纲目解释
§1
1. Dhammasaṅgahe tikadukavasena saṅgahitānaṃ dhammānaṃ vibhaṅge khandhādivibhāgaṃ dassetvā tathāsaṅgahitavibhattānaṃ dhātukathāya saṅgahāsaṅgahādippabhedaṃ vatvā yāya paññattiyā tesaṃ sabhāvato upādāya ca paññāpanaṃ hoti, taṃ pabhedato dassetuṃ ‘‘cha paññattiyo’’tiādinā puggalapaññatti āraddhā. Tattha ye dhamme pubbāpariyabhāvena pavattamāne asabhāvasamūhavasena upādāya ‘‘puggalo, itthī, puriso, devo, manusso’’tiādikā puggalapaññatti hoti, tesaṃ aññesañca bāhirarūpanibbānānaṃ sasabhāvasamūhasasabhāvabhedavasena paññāpanā sabhāvapaññattīti khandhapaññattiādikā pañcavidhā veditabbā. Tāya dhammasaṅgahādīsu vibhattā sabhāvapaññatti sabbāpi saṅgahitā hoti. Puggalapaññatti pana asabhāvapaññatti. Tāya ca samayavimuttādippabhedāya sattasantānagate pariññeyyādisabhāvadhamme upādāya pavattito padhānāya ‘‘vihāro mañco’’tiādikā ca sabbā asabhāvapaññatti saṅgahitā hoti.
第一，关于法的总摄，如《三藏》略述，以三分法的形式，展示聚合法的分别，先示现五蕴等部分的分别，继而说明依此聚合法聚合而成的界的说法，接着论说总摄及分类的差别。因而依各别约定，便能描述它们的本性与缘起，这种说明称为区分。为展现此区分，遂起以“六种约定”等为始的人事名相。这里所说的名为个人约定者，是以先后转变相续之法为缘，是妄执非自性的对象所作的约定，诸如“个人、女人、男人、天人、人”等。再有其它外在形相蜕灭者相关的，与妄执共性的异同而作的分别，称为共性约定。比方五蕴的约定等，应认知有五种不同名相。以上根据法的总摄等分类的差别，共性约定皆属聚合而成。个人约定则属于非共性约定。又因时间解脱等差别，以及七色相类诸法的不共性等缘起，在妄执缘起中心所游行者，诸如“卧处、床”等名相均属非共性约定的聚合。
Ettāvatā ca paññatti nāma vijjamānapaññatti avijjamānapaññatti ca. Tā eva hi vomissā itarā catassoti. Tasmā tāsaṃ dassanena imasmiṃ pakaraṇe sabbā paññattiyo dassitāti veditabbā. Khandhādipaññattīsu pana chasu aññattha adassitappabhedaṃ idheva ca dassitappabhedaṃ puggalapaññattiṃ upādāya imassa pakaraṇassa puggalapaññattīti nāmaṃ vuttanti veditabbaṃ. Ye dhamme idha paññapetukāmoti paññattiyā vatthubhāvena dassetukāmoti adhippāyo. Na hi etasmiṃ pakaraṇe paññāpanaṃ karoti, vatthūhi pana paññattiyo dassetīti.
由此可知，约定谓现存约定与非现存约定。所谓非现存即未来之约定。以此见解，于本论具足显示诸约定。关于五蕴等名相中的六种，及其在别处不显示的差别，此处亦示出差别，依个人约定及妄执，名此论为个人约定论，须当了知。欲以约定示现诸法者，由约定为质，呈显为意念。然依本论不作说明，仅以对象示现诸法者之约定。
Khandhātipaññāpanāti idaṃ khandhāti rūpaṃ pathavītiādikā sabbāpi sāmaññappabhedapaññāpanā nāma hoti, taṃ sandhāya vuttanti daṭṭhabbaṃ. Paññāpanāti etassa pana dassanā ṭhapanāti ete dve atthā, tesaṃ pakāsanā nikkhipanāti. Tattha ‘‘rūpakkhandho…pe… aññātāvindriyaṃ samayavimutto’’tiādinā idamevaṃnāmakaṃ idamevaṃnāmakanti taṃtaṃkoṭṭhāsikakaraṇaṃ bodhanameva nikkhipanā, na paññapetabbānaṃ mañcādīnaṃ viya ṭhānasambandhakaraṇaṃ. Yo panāyaṃ ‘‘nāmapaññatti hi dasseti ca ṭhapeti cā’’ti kattuniddeso kato, so bhāvabhūtāya karaṇabhūtāya vā nāmapaññattiyā tesaṃ tesaṃ dhammānaṃ diṭṭhatāya ṭhapitatāya ca taṃnimittataṃ sandhāya katoti veditabbo.
五蕴约定者，即由五蕴中之色、地等全体约分描述，名为一般别异约定。为表此义，所说之“可见者”，即是。约定含义有二，一为显现，一为确立，此处“显现”指从内部分别彰显，即不以作诸诸所应见之处所等位置为依止。关于“名相约定既示现且确立”之说，乃依其真如所在或造作用之约定，非谓应当示现床等具体位置。就“名相约定既示现且确立”之用语作表明，是指以存有之故、造作之故，依名相约定而示现诸法的可见性与确立性，应如此了解。
Vijjamānapaññattītiādinā vacanena pāḷiyaṃ anāgatataṃ sandhāya ‘‘pāḷimuttakenā’’tiādimāha. Kusalākusalassevāti kusalākusalassa viya. Vijjamānassāti etassa attho satoti, tassa attho sambhūtassāti. Vijjamānassa satoti vā vijjamānabhūtassāti attho. Tamevatthaṃ dassento āha ‘‘sambhūtassā’’ti. Tena avijjamānabhāvaṃ paṭikkhipati. Tathā avijjamānassāti yathā kusalādīni akusalādisabhāvato, phassādayo ca vedanādisabhāvato vinivattasabhāvāni vijjanti, tathā avijjamānassa ye dhamme upādāya ‘‘itthī, puriso’’ti upaladdhi hoti, te apanetvā tehi vinivattassa itthiādisabhāvassa abhāvato asambhūtassāti attho. Yaṃ panetassa ‘‘tenākārena avijjamānassa aññenākārena vijjamānassā’’ti atthaṃ keci vadanti, tattha yaṃ vattabbaṃ, taṃ paññattiduke vuttameva. Avijjamānepi sabhāve lokaniruttiṃ anugantvā anabhinivesena cittena ‘‘itthī, puriso’’ti gahaṇasabbhāvā ‘‘lokaniruttimattasiddhassā’’ti āha. Sābhinivesena pana cittena gayhamānaṃ pañcamasaccādikaṃ na sabhāvato, nāpi saṅketena siddhanti ‘‘sabbākārenapianupalabbhaneyya’’nti vuttaṃ. Tāsu imasmiṃ…pe… labbhantīti imasmiṃ pakaraṇe sarūpato tissannaṃ āgatataṃ sandhāya vuttaṃ.
以现存约定等言，从巴利所言“此语由巴利先后”推知。谓善恶相如善恶行等。现存约定意为存有者，即生起已生起者。谓所谓已生存在。譬如说“生起在”，是以现存否定非现存。彼既依此，如说善等，缘取身心现有之所现现境为有，而相应的现存约定的“女人，男人”等正是如此获得。依缘法而断非现存者，谓此不生。也有部分名家说“某方面由非现存，有方面由现存”，其所应说者，乃约定论所言。非现存的缘起、流转，虽依世俗名称而起，唯有意心而不恒常固著于其中，于此不具真如之五蕴不可得实义。正如《五圣谛》等法，非真性不成，故名非共性约定。此等于本论称述之“如是现存根本论”的涵义相符。
Yathāvuttassa pana aṭṭhakathānayassa avirodhena ācariyavādā yojetabbā, tasmā paññapetabbaṭṭhena cesā paññattīti etassa sabhāvato avijjamānattā paññapetabbamattaṭṭhena paññattīti attho. Paññapetabbampi hi sasabhāvaṃ tajjaparamatthanāmalābhato na parato labhitabbaṃ paññattināmaṃ labhati, nisabhāvaṃ pana sabhāvābhāvato na attano sabhāvena nāmaṃ labhatīti. Sattotiādikena nāmena paññapitabbamattaṭṭhena paññattīti nāmaṃ labhati, nisabhāvā ca sattādayo. Na hi sasabhāvassa rūpādīhi ekattena aññattena vā anupalabbhasabhāvatā atthīti.
本论中应无异意，即承接经论所说理义。由此可知，约定即是根据其真性之存有而加以称谓的存在，因此仅以现存为标准，即是约定的本义。故约定名仅存于共性，非存于非共性。所谓存在等名，是因以共性为准则而得名，不共性因其有无不一，不能得自身真如之名称。故以“存在”等名为约定之名。
Kirīṭaṃ makuṭaṃ, taṃ assa atthīti kirīṭī. Etasmiñca ācariyavāde anūnena lakkhaṇena bhavitabbanti sabbasamorodho kātabbo. Dutiyaṃ tatiyanti evaṃpakārā hi upanidhāpaññatti upanikkhittakapaññatti ca saṅkhātabbappadhānattā chapi paññattiyo bhajatīti yuttaṃ vattuṃ, itarā ca yathāyogaṃ taṃ taṃ paññattinti. Dutiyaṃ tatiyaṃ dve tīṇītiādi pana saṅkhā nāma kāci natthīti tāsaṃ upādāsantatipaññattīnaṃ avijjamānapaññattibhāvaṃ, itarāsañca upanidhāpaññattīnaṃ yathānidassitānaṃ avijjamānenaavijjamānapaññattibhāvaṃ maññamāno āha ‘‘sesā avijjamānapakkhañceva avijjamānenaavijjamānapakkhañca bhajantī’’ti. Dutiyaṃ tatiyaṃ dve tīṇītiādīnaṃ upanidhāupanikkhittakapaññattīnaṃ avijjamānenaavijjamānapaññattibhāvameva maññati. Yañhi paṭhamādikaṃ apekkhitvā yassa cekādikassa upanikkhipitvā paññāpīyati, tañca saṅkhānaṃ kiñci natthīti. Tathā santatipaññattiyā ca. Na hi asīti āsītiko ca vijjamānoti.
“冠冕”意谓此义，本论说法承此义应有标记，须加以保全。说第二、第三者，如此类比，各自有数目，谓约定亦应以此分类，乃至存在四、五等成份，依此观之。其有部分说以为“存在亦分成无明等”，其所谓将存在部分细分为无明和智慧等部分，此非本论所摄，依分类要义，以无明等分别名属相续约定，并与各种别异约定区别。以第一部分为本，次取此部分作附属，此称为组合无。如此延伸至连续约定。因无明之不现成性，非现成之现存，谓无有现存相。
Ekaccā bhūmipaññattīti kāmāvacarādipaññattiṃ sandhāyāha. Kāmāvacarādī hi sabhāvadhammāti adhippāyo. Kāmoti pana okāse gahite avijjamānenavijjamānapaññatti esā bhavituṃ arahati, kammanibbattakkhandhesu gahitesu vijjamānenavijjamānapaññatti. Yathā pana vacanasaṅkhātāya vacanasamuṭṭhāpakacetanāsaṅkhātāya vā kiriyāya bhāṇakoti puggalassa paññatti vijjamānenaavijjamānapaññattipakkhaṃ bhajati, evaṃ kiso thūloti rūpāyatanasaṅkhātena saṇṭhānena puggalādīnaṃ paññāpanā vijjamānenaavijjamānapaññatti bhavituṃ arahati. Saṇṭhānanti vā rūpāyatane aggahite avijjamānenaavijjamānapaññatti. Rūpaṃ phassotiādikā pana vijjamānapaññatti ruppanādikiccavasena kiccapaññattiyaṃ, paccattadhammanāmavasena paccattapaññattiyaṃ vā avarodhetabbā. Vijjamānāvijjamānapaññattīsu ca vuttāsu tāsaṃ vomissatāvasena pavattā itarāpi vuttāyeva hontīti ayampi ācariyavādo sabbasaṅgāhakoti daṭṭhabbo.
单独的『地界名称』者，意指以欲界行为等为名称的名称。因为欲界行为等，即是性相之义，即统摄于总体。因此言欲者是依情况而取，区分有无见闻之智慧的名称，这种名称能够成立，尤其在行为业果俱足的蕴中取的，故有见闻智慧名称。譬如言语，即是因语言产生意图所成名称，语言者分为有智名称与无智名称两类。同样地，诸诸如『灰尘』者，依色界根本的组合，是由诸众生等以智慧与无智慧名称而成名称。组合者，即是指加持色界如根本等的、由智慧与无智慧而成名称。色界触及等诸有智名称，应作为颜色及其相关功能的名称，或作为分别诸法之名称，不应妨碍。关于有智无智名称所说，依其自身的轮转相续，另有其他经义，亦可参照，故此亦属大德论师之说，宜知悉之。
§2
2.‘‘Yāvatā pañcakkhandhā’’tiādikassa atthaṃ dassento ‘‘yattakena paññāpanenā’’tiādimāha. Tattha yāvatā pañcakkhandhāti yāvatā rūpakkhandho…pe… viññāṇakkhandhoti khandhānaṃ khandhapaññatti, ettāvatā khandhānaṃ khandhapaññatti, evaṃ pāḷiyojanaṃ katvā saṅkhepappabhedavasena ayaṃ attho vuttoti veditabbo. ‘‘Yāvatā pañcakkhandhā’’ti, ‘‘khandhānaṃ khandhapaññattī’’ti hi imassa attho ‘‘yattakena paññāpanena saṅkhepato pañcakkhandhāti vā’’ti etena dassito, ‘‘yāvatā rūpakkhandho’’tiādikassa pana ‘‘pabhedato rūpakkhandho’’tiādikenāti. Tattha rūpakkhandho…pe… viññāṇakkhandhoti pabhedanidassanamattametaṃ. Tena avuttopi sabbo saṅgahito hotīti ‘‘tatrāpi rūpakkhandho kāmāvacaro’’tiādi vuttaṃ. Ayaṃ vā ettha pāḷiyā atthayojanā – ‘‘yāvatā’’ti idaṃ sabbehi padehi yojetvā yattakā pañcakkhandhā, tattakā khandhānaṃ khandhapaññatti. Yattako pañcannaṃ khandhānaṃ tappabhedānañca rūpakkhandhādīnaṃ pabhedo, tattako khandhānaṃ khandhapaññattiyā pabhedoti pakaraṇantare vuttena vatthubhedena khandhapaññattiyā pabhedaṃ dasseti. Esa nayo ‘‘yāvatā āyatanāna’’ntiādīsupi.
针对『及至五蕴』等之义，阐明了『依何种说明之法』。所谓『及至五蕴』，即是『及至色蕴……及至识蕴』，五蕴即是诸蕴之总称，五蕴之总结名称。据此略述，方能晓悟其义。所说『及至五蕴』、『蕴之蕴之名称』，其意是『因为怎样的说明法才简略称五蕴』如是说；至于『及至色蕴』以下，则指分品说色蕴等。此处分品之示现，仅仅为了分别之意。如此说尽，诸蕴皆纳其中，故说『其中心色蕴欲界行为』等。此乃以巴利文构造方式，即『及至』者为诸词所成的，用以总体简称至多五蕴，『至多』是指诸蕴中包括颜色蕴等的细分，故以分别法说明蕴之名称，谓之蕴的分类名称。此法之后，扩展到『及至六处』等者亦然。
§7
7.Ekadesenevāti uddesamattenevāti attho.
『仅在一处』之义，即表示专指或狭义之义。
Mātikāvaṇṇanā niṭṭhitā. · 纲目解释完毕。
2. Niddesavaṇṇanā二、详说解释
1. Ekakaniddesavaṇṇanā一、一项详说解释
§1
1. Jhānaṅgāneva vimokkhoti iminā adhippāyenāha ‘‘vimokkhasahajātena nāmakāyenā’’ti. Yena hi saddhintiādinā paṭhamaṃ samaṅgibhāvatthaṃ vivarati. Phassenapi phuṭṭhāyeva nāmāti etena ‘‘apicesā’’tiādinā vuttaṃ dutiyaṃ samphassena phusanatthaṃ, itarehi itare kāraṇatthe. Samaṅgibhāvaphusanakāraṇabhāvā hi phusanāti vuttāti. Punapi paṭhamatthameva dubbiññeyyattā vivaranto ‘‘tatrāssā’’tiādimāha. Ṭhapetvā tāni aṅgāni sesā atirekapaṇṇāsadhammāti ettha vedanāsomanassindriyāni saṅgahitānīti āha ‘‘cattāro khandhā hontī’’ti. Evaṃ sati vedanāsomanassindriyehi sukhassa phusitabbattā tiṇṇañca tesaṃ anaññattā teneva tassa phusanā āpajjatīti? Nāpajjati, vedayitādhipatiyaṭṭhehi upanijjhāyanabhāvapaṭilābhassa vuttattā. Atha vā ṭhapetvā tāni aṅgānīti aṅgānaṃ bahuttā bahuvacanaṃ. Tesu pana paccekampi yojanā kātabbā ‘‘vitakkaṃ ṭhapetvā’’tiādinā. Tattha ‘‘sukhaṃ ṭhapetvā’’ti imissā yojanāya sesā tayo khandhā honti, itarāsu cattāroti. Sabbayojanāsu ca tayo anto katvā ‘‘cattāro khandhā hontī’’ti vuttaṃ.
于禅支众多内直接指『解脱』，以此为总领，表示『依解脱所生的名色身』。此为依于信心等，要说明第一主要之要点。至于触，触及时即生名称，谓此为『不足部分』，如语中所言乃为第二要点，意在通过触觉而生起。不同法则有不同缘故，和谐意含指由和谐态度所致的触觉缘起。重复述说第一要旨时称『于此有』等言，意指应确立各禅支为附加部分，皆为完整五十余法。其中包含诸苦乐受、心境与根所具之诸法，故说『有四蕴』。如此韵文中称念于受、苦乐、心境、根中，依诸法所感通，必有三种分内之感受，但此感受非互异，即不生别人间的分别，因为由受主导之习性不共产生。又说以及通过反观之功德说明此义。又或称置此诸禅支为当合，是复数称号。同时单独加连词，举例如『置念』等。此处『置乐』之联合，有剩余三蕴，余蕴共计四蕴。在所有合称中，末尾加以三种者，最终说『有四蕴』。
§2
2. Yo asamayavimokkhena ekaccehi āsavehi vimutto asamayavimokkhūpanissayalābhena ca sātisayena samayavimokkhena, so eva samayavimutto. So hi tena vimutto jhānalābhī sekkho rūpārūpabhavato apunarāvaṭṭako kāmarāgādīhi tathāvimuttova hotīti samayavimuttapaññattiṃ laddhuṃ arahati. Puthujjano pana jhānalābhī punarāvaṭṭakadhammo puna kāmarāgādisamudācārabhāvato vimutto nāma na hotīti samayavimuttapaññattiṃ nārahati, tena so ‘‘samayavimutto’’ti na vutto. Arahato pana aparikkhīṇā āsavā natthi, yato vimucceyya. Diṭṭhadhammasukhavihāramattā hi tassa aṭṭha vimokkhāti. Tasmā tassa na aṭṭha vimokkhā samayavimuttapaññattibhāvassa asamayavimuttapaññattibhāvassa vā kāraṇaṃ. Tadakāraṇabhāvameva dassetuṃ ‘‘na heva kho…pe… viharatī’’ti vuttaṃ, na sukkhavipassakasseva asamayavimuttabhāvaṃ dassetunti daṭṭhabbaṃ. Sabbopi hi arahā asamayavimuttoti. Bāhirānanti lokuttarato bahibhūtānaṃ, lokiyānanti attho.
一位于不适时得解脱者，因断除片断烦恼，依赖断尽时之解脱及恒时解脱的成果，他即称为恒时解脱者。此解脱者乃因该解脱而得禅果，是色无色之生死不复转者，真正斩断诸如欲贪等烦恼。凡夫虽得禅果，但仍即重归轮回，仍起欲贪等不善行，故非谓为解脱者，则不视为恒时解脱者。阿拉汉则断绝烦恼无缺，因而断除自在无碍。其生活乃止于现行之世间乐，称为八种解脱。在此无八种解脱名称对断时解脱与非断时解脱的因果成份。以彼故欲示明，他非单依世间快乐观照亦非以不适时定为恒时解脱的表现。诸阿拉汉皆称为恒时解脱者。所谓外者，是指属于超世间的；所谓世间者，是世俗之义。
§3
3. Arūpakkhandhanibbānamattavācako arūpasaddo na hotīti dassanatthaṃ ‘‘rūpato añña’’ntiādi vuttaṃ. Cittamañjūsanti samādhiṃ. Abhiññādīnañhi dhammānaṃ pādakabhāvena samādhi mañjūsāsadiso hoti. Addhānaṃ pharitunti dīghakālaṃ byāpetuṃ, pavattetunti attho. ‘‘Sammajjitabba’’nti cintetvā tattha ādarassa akatattā vattabhedoti veditabbo. Evaṃ vattabhedamattena naṭṭhā pana samāpatti kāmacchandādīhi naṭṭhā viya na kiñcena paccāharitabbā hoti mandapāripanthakattā, tasmā vattasamitakaraṇamatteneva paccāharitabbattā ‘‘appentova nisīdī’’ti āha.
称非色蕴涅槃义者，以非色义言辞表达非色义。证明时以『异于色』等为因。心智明净之定，禅那。对诸神通等现证能力，定犹如座垫般之柔软。谓长期覆盖普达弘扬，惟此意也。谓『当闭止』时，意在说明其根本的顽固性质。如此观点消失后，将安止视为无欲贪等烦恼消滅，如无物可撤回，故称『如坐于椅』。
§4
4.Attano anurūpena pamādena vītināmentānampi samāpatti na kuppatīti parihīno nāma na hoti, tasmiṃ tasmiṃ byāsaṅge paṭisaṃhaṭamatte samāpajjituṃ samatthatāyāti adhippāyo. ‘‘Kissa pana, bhante, khīṇāsavassa bhikkhuno lābhasakkārasiloko antarāyāyāti? Yā hissa sā, ānanda, akuppā cetovimutti, nāhaṃ tassā lābhasakkārasilokaṃ antarāyāya vadāmi. Ye ca khvassa, ānanda, appamattassa ātāpino pahitattassa viharato diṭṭhadhammasukhavihārā adhigatā, tesāhamassa lābhasakkārasilokaṃ antarāyāya vadāmī’’ti sutte (saṃ. ni. 2.179) pana samayena samayaṃ āpajjanena pariharitabbānaṃ samāpattisukhavihārānaṃ tasmiṃ tasmiṃ byāsaṅgakāle anipphattito lābhasakkārasiloko antarāyoti vuttoti adhippāyenassa tena avirodho veditabbo.
四、以自心不相称的粗心大意所消减的禅定，即使达到，也不会退失，故此不称为退失。所谓能在每个禅定联结处达到完全控制，正是称为具足能力。问曰：“世尊，何者障碍已除漏比库在功德、皈依、戒律、世界诸缘中？”答曰：“安那达，那是心无怒恨的解脱，我不以其为功德、皈依、戒律、世界诸缘中之障碍。然我说那些在你此处，安那达，勤勉而精进、意乐身净的觉悟者，由他们所得三摩地境界，实为功德、皈依、戒律、世界诸缘的障碍。”这节经文（增支部、尼柯耶2.179）中，于当时缘起时间，所生所灭之三摩地境界因缘处，常言功德、皈依、戒律、世界诸缘为障碍者，因循此解释，知其无违。
§5
5.Dhammānaṃ…pe… pīti ettha ‘‘dhammehī’’ti vattabbaṃ. Idha hi tāhi samāpattīhi parihāyeyyāti dhammehi puggalassa parihānampi aparihānampi vuttaṃ. Tattha ca puggalassa pamādamāgamma tā samāpattiyo kuppeyyunti dhammānaṃ kuppanaṃ akuppanañca vuttaṃ, puggalassa pana parihānadhammānameva vināsoti vacananānattamattena vacanatthanānattamattena vā pariyāyantaratā vuttāti daṭṭhabbā.
五、有关法门……此处‘法门彼岸’应当说明。所谓以这些禅定得以舍弃，即所谓法门中对有情的毁坏与非毁坏皆有说。且以有情若因粗心大意导致禅定退失，则称诸法起退失状态，故称为法的退失与非退失。关于有情所谓毁坏法，只因言辞含无规则辞义之相；非毁坏法，则因辞义不规则转换之故，谓此互用相，即应观察。
§7-8
7-8.Cetanā samāpatticetanā tadāyūhanā ca. Anurakkhaṇā samāpattiupakārānupakārapariggāhikā paññāsahitā sati. Tāhi cetiyamānaanurakkhiyamānasamāpattīnaṃ bhabbā cetanābhabbā anurakkhaṇābhabbā.
七至八、意念是禅定意念，即禅定所依附的意念。守护是对禅定辅助或非辅助事物的监督，借助智慧与正念而得。以此守护与意念对于被守护的禅定，分别具足或不具足，意念不具足者，守护亦不具足。
§10
10.Puthujjanagottanti puthujjanasikkhaṃ, puthujjanagatā tisso sikkhā atikkantāti attho. Tā hi saṃyojanattayānupacchedena ‘‘puthujjanasikkhā’’ti vuccantīti.
十、“凡夫种类”是指凡夫的修习，谓凡夫所依止的三种修习已超越。此处以断除羁绊为标记称为“凡夫修习”。
§11
11. Arahattamaggaṭṭho ca vaṭṭabhayato paññubbegena ubbijjanto uddhambhāgiyasaṃyojanehi uparatoti bhayūparato nāmāti āha ‘‘satta sekkhā bhayūparatā’’ti.
十一、“阿拉汉道迹”方面，因对所向三摩地之五种上行羁绊生起智慧光明而转向上行，故名为“七种训练恐怖进取”。
§12
12. Bhavaṅgapaññāvirahitā ‘‘vipākāvaraṇena samannāgatā’’ti iminā gahitāti tihetukapaṭisandhikā keci ‘‘duppaññā’’ti iminā gayhantīti dassento āha ‘‘appaṭiladdhamaggaphalūpanissayā’’ti. Paññāya hi vinā na tadupanissayo atthīti.
十二、无见习‘存在流灭慧’者，谓为“受果障蔽而具备”，此为彼此着因续集，故有说为“愚痴”。此意兼指彼愚昧所缠系者，指出其“不依附道果之善本”，因无智慧无此依止不可得。
§14
14. Yattha niyatāniyatavomissā pavatti atthi, tattheva niyatadhammā hontīti uttarakurūsu tadabhāvā niyato nāma natthīti dassento ‘‘yā pana uttarakurukāna’’ntiādimāha.
十四、所谓在有规则与无规则现象同时发生的地方，其内必定存在规则法，所谓规则者，指此法确实存在而非不存在。为说明此义，注疏中引言‘所谓乌塔拉库鲁族’等语。
§16
16. Terasasu sīsesu palibodhasīsādīni pavattasīsañca pariyādiyitabbāni, adhimokkhasīsādīni pariyādakāni, pariyādakaphalaṃ gocarasīsaṃ. Tañhi visayajjhattaphalavimokkhoti. Pariyādakassa maggassa phalassa ca ārammaṇaṃ saṅkhārasīsaṃ saṅkhāravivekabhūto nirodhoti pariyādiyitabbānaṃ pariyādakaphalārammaṇānaṃ saha viya saṃsiddhidassanena samasīsibhāvaṃ dassetuṃ paṭisambhidāyaṃ (paṭi. ma. 1.87) terasa sīsāni vuttāni. Idha pana ‘‘apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañcā’’ti vacanato tesu kilesapavattasīsānameva vasena yojanaṃ karonto ‘‘tattha kilesasīsa’’ntiādimāha. Tattha pavattasīsampi vaṭṭato vuṭṭhahanto maggo cutito uddhaṃ appavattikaraṇavasena yadipi pariyādiyati , yāva pana cuti, tāva pavattisabbhāvato ‘‘pavattasīsaṃ jīvitindriyaṃcuticittaṃ pariyādiyatī’’ti āha. Kilesapariyādānena pana attano anantaraṃ viya nipphādetabbā paccavekkhaṇavārā ca kilesapariyādānasseva vārāti vattabbataṃ arahanti. ‘‘Vimuttasmiṃ vimuttamiti ñāṇaṃ hotī’’ti (ma. ni. 1.78; saṃ. ni. 3.12, 14) vacanato hi paccavekkhaṇaparisamāpanena kilesapariyādānaṃ samāpitaṃ nāma hoti. Taṃ pana parisamāpanaṃ yadi cuticittena hoti, teneva jīvitaparisamāpanañca hotīti imāya vāracutisamatāya kilesapariyādānajīvitapariyādānānaṃ apubbācarimatā hotīti āha ‘‘vārasamatāyā’’ti. Bhavaṅgaṃ otaritvā parinibbāyatīti ettha parinibbānacittameva bhavaṅgotaraṇabhāvena vuttanti daṭṭhabbaṃ.
十六、三种末端（sīsa）分别指觉悟末端等，应分别加以阐释，如觉悟末端、支配末端为阐释者，阐释果为所阐释的末端。三末端显示从事果的解脱。阐释之道即指缘起之道，其果实及对象包含有行末端。阐释果的缘起即是止息，称为灭。针对须加阐释者及果的缘起连带，合成立证以表明三种末端的状态，称为‘末端论’。此处又提及“生前及当前烦恼阐释，生命阐释”，即在烦恼末端上强连烦恼，称为“烦恼末端”。烦恼末端自生自灭，路径断灭向上，所以尽管路径断灭，仍有阐释，直到断灭为止。因烦恼阐释自身应即刻断除，此观察周期应因烦恼阐释而设，而此阐释周期仅为阿拉汉而有。论者说：“断已即为解脱”，此处所言观察的结束即说明烦恼阐释断除。断法若由断念而成，则同样断念生命亦应结束，以此断念生命的周期性，说明烦恼与生命阐释最初有先后顺序，称为“周期之终”。突破生命流即是涅槃心，是生命流的跃越，方可观见。
§17
17.Mahāpayogoti mahākiriyo vipattikaraṇamahāmeghuṭṭhānākāravināso. Tiṭṭheyyāti vināso nappavatteyyāti attho.
十七、所谓大用即大作用，指能引致灾难的强大行为，如洪灾、雷电、巨大风暴之损毁。所谓存在者，即能存在；所谓终止者，则是不发生、不会存在。
§18
18.Araṇīyattāti payirupāsitabbattā.
十八、所谓荒野，是指值得敬重、应当尊敬而敬仰之所。
§20
20. Yāya katakiccatā hoti, tāya aggavijjāya adhigatāya tevijjatābhāvo nippariyāyatā, sā ca āgamanavasena siddhā sātisayā tevijjatāti āha ‘‘āgamanīyameva dhura’’nti.
二十、所谓由某种业务所成的，称为第一神通得成之所，则是三明（天眼、天耳等超凡智慧）缺失无漏之处。此因其已达成，故称为“成就三明者乃遵循而来”。
§22
22.Tattha cāti nimittatthe bhummaṃ, sabbaññutaññāṇappattiyā ādhārabhāve vā. Tattheva hi sabbaññutaṃ patto nāma hotīti.
二十二、此处指迹象之处，是基础，或是依止于广博智慧之所在。正是此处谓之“已得广大智慧”。
§23
23.Ananussutesu dhammesūti ca ananussutesu saccesūti attho.
第23条。关于“非经验法”之意也表达“真实法”。
§24
24. ‘‘Rūpī rūpāni passatī’’tiādike (ma. ni. 2.248; 3.312; paṭi. ma. 1.209; dha. sa. 248) nirodhasamāpattiante aṭṭha vimokkhe vatvā ‘‘yato kho, ānanda, bhikkhu ime aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, ānanda, bhikkhu ubhatobhāgavimutto’’ti yadipi mahānidānasutte vuttaṃ, taṃ pana ubhatobhāgavimuttaseṭṭhavasena vuttanti idha kīṭāgirisuttavasena sabbaubhatobhāgavimuttasaṅgahatthaṃ ‘‘aṭṭha samāpattiyo sahajātanāmakāyena paṭilabhitvā viharatī’’ti āha. Kīṭāgirisutte hi ‘‘idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo ubhatobhāgavimutto’’ti (ma. ni. 2.182) arūpasamāpattivasena cattāro ubhatobhāgavimuttā vuttā, ubhatobhāgavimuttaseṭṭho ca vuttalakkhaṇopapattitoti. Kāyasakkhimhipi eseva nayo.
第24条。“色者见诸色”等诸句（见中部尼柯耶2.248；3.312；慈经论集1.209；法句经集248节）论述止息境界时列出八解脱证得法门，曰：“阿难，若比库凭借此八解脱，以身触境安住，凭智慧观察，烦恼尽灭，此谓比库两边（色与无色）皆解脱。”这是大集经所说，但此处以蟋蟀山经为主，汇集全体两边解脱法门，言“八解脱证得时，伴随本体之名色安住”。蟋蟀山经言：“比库，有些人超越八解脱达到色界无色界，依身触境而安住，凭智慧见，烦恼尽灭。此谓比库两边皆解脱。”无色境界解脱法门四种，谓两边皆解脱；两边皆解脱被视为解脱中的最上特征。此理亦可由身证得经验说之。
Paññāya cassa disvā āsavā parikkhīṇā hontīti na āsavā paññāya passanti, dassanakāraṇā pana parikkhīṇā disvā parikkhīṇāti vuttā. Dassanāyattaparikkhayattā eva hi dassanaṃ purimakiriyā hotīti. Nāmanissitako esoti eso ubhatobhāgavimutto rūpato muccitvā nāmaṃ nissāya ṭhito puna tato muccanato ‘‘nāmanissitako’’ti vatvā tassa ca sādhakaṃ suttaṃ vatvā ‘‘kāyadvayato suvimuttattā ubhatobhāgavimutto’’ti āhāti attho. Sutte hi ākiñcaññāyatanalābhino upasīvabrāhmaṇassa bhagavatā nāmakāyā vimuttoti ubhatobhāgavimuttoti muni akkhātoti.
“凭智慧观察，烦恼尽灭”，此谓非因智慧本身而烦恼见尽，而是因观察显现而烦恼断故称尽。观察依于见知之消释而成，果律无我故名之为见灭。此显现之断即是前行功能。名依赖故而成此两边皆解脱者，色解脱除名后名依赖又显现，故曰“名依赖者”。此意与经中“从色界名色里得解脱”相符，即两边皆解脱也。经中称此为“由身两边得大解脱”。经中以无所有处（阿空处）得道得名色解脱者为两边皆解脱（经文称之为名身皆解脱），圣者称谓云然。
Paṭhamattheravāde dvīhi bhāgehi vimutto ubhatobhāgavimutto, dutiyattheravāde ubhato bhāgato vimuttoti ubhatobhāgavimuttoti, tatiyattheravāde dvīhi bhāgehi dve vāre vimuttoti ayametesaṃ viseso. Tattha vimuttoti kilesehi vimutto, kilesavikkhambhanasamucchedanehi vā kāyadvayato vimuttoti attho daṭṭhabbo. Arūpāvacaraṃ pana nāmakāyato ca vimuttanti nīvaraṇasaṅkhātanāmakāyato vimuttanti vuttaṃ hoti. Tañhi nīvaraṇadūrībhāvena nāmakāyato rūpataṇhāvikkhambhanena rūpakāyato ca vimuttattā ekadesena ubhatobhāgavimuttaṃ nāma hotīti arahattamaggassa pādakabhūtaṃ ubhatobhāgavimuttanāmalābhassa kāraṇaṃ bhavituṃ yuttanti adhippāyo.
巴利长老派第一论说“两边解脱”为两部分皆得解脱；第二论说为两部分皆得解脱；第三论强调两部分得脱时间不同。此处解脱意指对烦恼断除，系断烦恼的总体现。从入无色境界至名色境界烦恼断除，名色界烦恼因盖染尽故也称名身解脱。烦恼盖断除故名色界解脱断除渴爱，色界解脱断除欲故相契合，以此说两部分皆得脱谓之两边解脱，为阿拉汉道之基础，足以相应。
§25
25.Etesu hi ekopi aṭṭhavimokkhalābhī na hotīti ubhatobhāgavimuttabhāvassa kāraṇabhūtaṃ rūpakāyato vimuttaṃ ekampi vimokkhaṃ anadhigatoti adhippāyo. Arūpāvacaresu hi ekampi adhigato ubhatobhāgavimuttabhāvakāraṇapaṭilābhato aṭṭhavimokkhekadesena tena taṃnāmadāne samatthena ‘‘aṭṭhavimokkhalābhī’’tveva vuccati. Tenāha ‘‘arūpāvacarajjhānesu panā’’tiādi.
第25条。上述八种解脱法门中即使一者不成，亦不能成两边皆解脱之状态。谓色界解脱中任何一解脱未得即非两边皆解脱。至于无色边修行中即令一法得成，亦能成其一解脱，因此称之为八种解脱证得。由此可知解脱中任一法得证即视为解脱获得的正因。
§26
26.Phuṭṭhantaṃ sacchikarotīti phuṭṭhānaṃ anto phuṭṭhanto, phuṭṭhānaṃ arūpāvacarajjhānānaṃ anantaro kāloti adhippāyo. Accantasaṃyoge cettha upayogavacanaṃ daṭṭhabbaṃ. Phuṭṭhānantarakālameva sacchikaroti sacchikātabbopāyenāti vuttaṃ hoti. ‘‘Ekamantaṃ nisīdī’’tiādīsu (dī. ni. 1.165) viya bhāvanapuṃsakaṃ vā etaṃ. Yo hi arūpajjhānena rūpakāyato nāmakāyekadesato ca vikkhambhanavimokkhena vimutto, tena nirodhasaṅkhāto vimokkho ālocito pakāsito viya hoti, na pana kāyena sacchikato. Nirodhaṃ pana ārammaṇaṃ katvā ekaccesu āsavesu khepitesu tena so sacchikato hoti, tasmā so sacchikātabbaṃ nirodhaṃ yathāālocitaṃ nāmakāyena sacchikarotīti kāyasakkhīti vuccati, na tu vimuttoti ekaccānaṃ āsavānaṃ aparikkhīṇattā.
第26条。所谓“现证”即已亲触达证，如入出息念语（中部尼柯耶1.165）为修习者现见比喻。若修无色禅定者解脱与色界名色解脱相对立，前者为解脱现证得之相，与色界身证实得不同证。止息以无余染断除一切烦恼为成就，故能现证。当断除烦恼相依止息时，修行者可现证其境界，故得现证证实。此“现证”非指缺乏对某些烦恼的断除，而是指能亲证那止息境界，故称“现证”，非断尽一切烦恼之谓。
§27
27.Diṭṭhattā pattoti etena catusaccadassanasaṅkhātāya diṭṭhiyā nirodhassa pattataṃ dīpeti. ‘‘Diṭṭhantaṃ patto’’ti vā pāṭho, dassanasaṅkhātassa sotāpattimaggañāṇassa anantaraṃ pattoti vuttaṃ hoti. Paṭhamaphalato paṭṭhāya hi yāva aggamaggā diṭṭhippattoti.
第27节。“已证得”是说借此指明四圣谛之见中对止灭的见解已得实现。或有“已证得止灭”这一说法，意指见道者在断除烦恼的圣道知识之后立刻获得证得。初果之因缘中，到达最上圣道即为见道得证。
§28
28.Imaṃ pana nayaṃ ‘‘no’’ti paṭikkhipitvāti ettha diṭṭhippattasaddhāvimuttabhāvappattānaṃ paññānānattaṃ vuttaṃ, na pana yena visesena so viseso patto, so vuttoti imaṃ dosaṃ disvā paṭikkhepo katoti daṭṭhabbo. Āgamaṭṭhakathāsūti ca vacanena āgamanīyanānattasanniṭṭhānameva thiraṃ karotīti veditabbaṃ. Saddahanto vimuttoti etena sabbathā avimuttassapi saddhāmattena vimuttabhāvaṃ dasseti. Saddhāvimuttoti vā saddhāya adhimuttoti attho.
第28节。此处“不”字的否定语气，是指剔除掉对见证得生起时信心解脱状态的误解，说这些知识虽生起，但并非某种特殊的特别证得。看到这一缺点就排除此误解，这是显明的。所谓《经注》的含义，是指在经译过程中明了这些用于经文传达之不可变更不可侵犯法义的现迹。信心解脱是指一切处境下，即使是未解脱者的信心也能表明其解脱必要的状态。信解脱亦可解作凭信而生的解脱。
§29
29.Paññaṃ vāhetīti paññaṃ sātisayaṃ pavattetīti attho. Paññā imaṃ puggalaṃ vahatīti nibbānābhimukhaṃ gametīti attho.
第29节。“以智慧载持”意即促使智慧的生起。智慧护持此人，意指使其向涅槃靠近。
§31
31.Evaṃmaggakkhaṇepīti ayaṃ api-saddo kasmā vutto, nanu ariyena aṭṭhaṅgikena maggena samannāgato maggakkhaṇe eva hotīti tadā eva sotāpanno nāmāti āpannanti? Nāpannaṃ . Maggena hi attanā sadisassa aṭṭhaṅgikassa vā sattaṅgikassa vā phalassa sototi nāmaṃ dinnanti tenapi samannāgatassa sotāpannabhāvato, sotena vā maggena pavattetuṃ aparihīnena phalaṭṭhopi samannāgato eva nāma, na ca tena paṭhamamaggakkhaṇe viya soto samāpajjiyamāno, tasmā samāpannasotattā paṭhamaphalato paṭṭhāya ‘‘sotāpanno’’ti vattuṃ yutto. Vuttañhi ‘‘ye keci, bhikkhave, mayi aveccappasannā, sabbe te sotāpannā. Tesaṃ sotāpannānaṃ pañcannaṃ idha niṭṭhā, pañcannaṃ idha vihāya niṭṭhā’’ti (a. ni. 10.64). Tattha dutiyaphalaṭṭhādīnaṃ visuṃ nāmaṃ atthīti paṭhamaphalaṭṭho eva itarehi visesiyamāno ‘‘sotāpanno’’ti vattuṃ yuttoti so eva idhādhippeto. Paṭiladdhamaggena bujjhatīti etena paṭiladdhamaggassa catusaccapaccavekkhaṇādīnaṃ upanissayabhāvaṃ dasseti. Sambodhi paraṃ ayanaṃ nissayo etassāti hi sambodhiparāyaṇoti. Dutiyenatthena sambodhi paraṃ ayanaṃ gati etassāti sambodhiparāyaṇo.
第31节。“如此道速现”这词为何称呼？因为修持八正道得成正觉者，才称道速现。那时才称得见道者？不然。因缘成熟，即使是八正道的七支之一或更多，还有果报的相应成熟时，也称为见道者。依此，虽然第一道速现的时刻未必即得见道，仍以初果的体验称之。经中说：“若诸比库对我心净了，都为见道者。彼等见道者已断五，舍五而断吾。”这里所言第二果及以后是更纯熟的意义，故以初果即得见道为名。依此，明了初果圣道是四圣谛等方便观察的基础。证得正觉是至高目的，往后阶段的作用是到达此目的的路径和状态。
§32
32. Kevalena kulasaddena mahākulameva vuccatīti āha ‘‘mahābhogakulesuyeva nibbattatīti attho’’ti.
第32节。“仅以族姓称呼，意旨为极大豪族”，言其“即如最富有族群般生成。”
§33
33.Khandhabījaṃ nāma paṭisandhiviññāṇaṃ. Ihaṭṭhakanijjhānikavaseneva imasmiṃ ṭhāne kathitāti sajjhānako ajjhattasaṃyojanasamucchede akatepi anāgāmisabhāgo anāvattidhammo idha gaṇanūpago na hoti, heṭṭhā upari ca saṃsaraṇako kāmabhavagato hīnajjhānako idha gaṇanūpagoti adhippāyo.
第33节。“蕴种”即续识。在此地，如八来回流转消减般，意指在此处境论述，未有流转止息之际，即使未作内在烦恼断除之修习，亦无余地为非来世阿那含者成为不回转者之数。以下与以上分别称作贪欲有余者与贪欲减少之上层藏，意指暂未被追求而效应终止的境界。
§34
34.Yaṃ vattabbanti ‘‘dvīhi kāraṇehi tanubhāvo veditabbo’’tiādi yaṃ vattabbaṃ siyāti attho.
34. 关于所说的『应当以双重缘故而知其体性』等语句中『应当说者』的涵义。
§36
36.Upapannaṃ vā samanantarāti upapannaṃ vā etena puggalena hoti, atha samanantarā ariyamaggaṃ sañjaneti. Appattaṃ vā vemajjhaṃ āyuppamāṇanti āyuppamāṇaṃ tassa puggalassa vemajjhaṃ appattaṃ hoti, etthantare ariyamaggaṃ sañjanetīti ayamettha pāḷiattho. Aṭṭhakathāyaṃ pana ‘‘appatvā pabbataṃ nadī’’ti viya āyuppamāṇaṃ vemajjhaṃ appattaṃ vā hutvāti parasaddayoge parato bhūto hutvā saddo vacanasesabhūto payuttoti veditabbo.
36.“现起的”或“随即的”，是指借此人而生起的，接着即随之生起圣道。所谓“不具足”或介于寿命中间的寿命长短，这个寿命长短于该人来说既非中间也非不具足，在此中间圣道生起。此处的巴利词意义如同注释中『不具足时是如高山和河流』之说，意指寿命长短既非中间亦非不具足，借音义及上下文连缀结合来理解。
§37
37.Upahaccāti etassa upagantvāti attho, tena vemajjhātikkamo kālakiriyopagamanañca saṅgahitaṃ hoti. Tena vuttaṃ ‘‘atikkamitvā vemajjha’’ntiādi.
37.“即将接近”之意，意味着超过中间状态以及时间作用之接近。因而说有『超越而至中间』等语句。
§40
40.Uddhaṃvāhibhāvenāti uddhaṃ vahatīti uddhaṃvāhī, taṇhāsotaṃ vaṭṭasotaṃ vā, tassa bhāvo, tena uddhaṃvāhibhāvenāti vuttaṃ hoti. Avihesu uddhaṃsoto yadipi tattha parinibbāyī na hoti, yattha vā tattha vā gantvā parinibbāyatu, parinibbāyino pana tassa asaṅkhāraparinibbāyitā sasaṅkhāraparinibbāyitā ca atthīti tattha dasa anāgāmino vuttā, evaṃ atappādīsupi. Anupahaccatalāti appattatalā. Asaṅkhārasasaṅkhāraparinibbāyīnaṃ lahusālahusagatikā eva parittavipulatiṇakaṭṭhajhāpakapappaṭikāsadisatā veditabbā, na uppajjitvāva nibbāyanakādīhi adhimattatā viya samuddaṃ patvā nibbāyanakato anadhimattatā viya ca antarā upahaccaparinibbāyīhi uddhaṃsotato ca adhimattānadhimattatā. Te eva hi asaṅkhārasasaṅkhāraparinibbāyinoti. Tato mahantatareti vacanaṃ tiṇakaṭṭhajhāpanasamatthapappaṭikādassanatthaṃ, na adhimatta nādhimattadassanatthanti.
40.“向上流动之相”意即朝上流动者，如欲流或轮回流，此为其体，称为“向上流动之相”。虽无流动者仍未涅槃，某处往返涅槃者，即与无为涅槃及有为涅槃并存，此处论述断尽苦、斩灭烦恼的诸无余涅槃──十位阿那含的状态，亦各自具热诚等。所谓“不接近”为指不具足状态。无余与有余涅槃者，其流动与非流动轻微状态微妙难测，非由生起增上而生，亦非由灭而减退，亦非纯接近无余涅槃或由有余到无余涅槃，此即无余与有余涅槃之义。随后“大”字用以说明三种障碍之意义，此指所谓可破坏和加重的知见之障碍，使法得见理非仅为加重或纯减轻。
No cassa no ca me siyāti avijjāsaṅkhārādikaṃ hetupañcakaṃ no ca assa, viññāṇādikaṃ idaṃ phalapañcakaṃ vattamānaṃ no ca me siyāti attho. Tena atītabhavasaṃsiddhito dukkhasamudayato imassa dukkhassa pavattidassanato paccayasamudayaṭṭhena khandhānaṃ udayadassanapaṭipatti vuttā hoti. Na bhavissati, na me bhavissatīti yadi etarahi hetupañcakaṃ na bhavissati, anāgate phalapañcakaṃ na me bhavissatīti attho. Etena paccayanirodhaṭṭhena vayadassanapaṭipatti vuttā hoti, etarahi anāgate ca attattaniyanivāraṇavasena suññatāpaṭipatti vā catūhipi vuttā. Yadatthīti yaṃ atthi. Bhūtanti sasabhāvaṃ nibbattaṃ vā yathādiṭṭhaudayabbayaṃ yathādiṭṭhasuññataṃ vā khandhapañcakaṃ parikappitaitthipurisasattādibhāvarahitaṃ nāmarūpamattanti attho. Vivaṭṭānupassanāya vivaṭṭamānaso taṃ bhūtaṃ pajahāmīti upekkhaṃ paṭilabhati, saṅkhārupekkhāñāṇena upekkhako hotīti vuttaṃ hoti.
『不是我，也不是他』，谓无明及行等五因不存在，也非我，此五因为因。亦非识等五果存在，谓此为果。此为过去世证实，显示苦之生起，因缘生起乃五蕴之生成证实。佛言：‘若因五因不存在，则未来五果亦无’之义。对此缘起及灭除之理，复说明其生灭分别之理，包括当下与未来通过分别知见之空无之修习。所谓“存在”，即指众法自性乃世间显现及生灭，包括五蕴及人类团体等无我之相。放下对现行中执著心，即得无分别的平等观照，称为无著悲观智慧观察体，谓之慧见平等。
Bhave na rajjati, sambhave na rajjatīti avisiṭṭhe visiṭṭhe ca bhave na rajjatīti keci vadanti. Paccuppanno pana bhavo bhavo, anāgato jātiyā gahaṇena gahito sambhavoti veditabbo. Atha vā bhavoti bhūtameva vuccati, sambhavo tadāhāro, tasmiṃ dvaye na rajjatīti sekkhapaṭipattiṃ dasseti . Bhūte hi sasambhave ca virāgo sekkhapaṭipatti. Yathāha ‘‘bhūtamidanti, bhante, yathābhūtaṃ sammappaññāya passati, bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Tadāhārasambhavanti yathābhūtaṃ…pe… disvā tadāhārasambhavassa nibbidāya…pe… paṭipanno hoti. Tadāhāranirodhāya yaṃ bhūtaṃ, taṃ nirodhadhammanti yathābhūtaṃ…pe… disvā nirodhadhammassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Evaṃ kho, bhante, sekkho hotī’’ti (saṃ. ni. 2.31). Athuttarīti atha evaṃ arajjamāno uttari santaṃ padaṃ nibbānaṃ anukkamena maggapaññāya sammā passati, tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ catutthamaggeneva sacchikātabbassa tassa tena asacchikatattā.
“生不驻于生，成不驻于成”，此为不净与净法中所说。有些人言，现行名为生，未到来者因出世入生为成，应知此为生。或成即为已成实有，成及生互不驻故此，乃修习的证迹。生即是现行苦，证习于无常无我，见如实慧眼。佛经中说：“世尊所知即是如实法，观如实则于世无我而生厌离、离欲、灭断之证。”此即由此证知生及成灭，乃修行者智慧境界。更言“究竟正教”，即在此之前得生无上清静之道，慧见圣洁真理，然未能尽皆如实证，也未全然实证如第四圣谛圣谛。
Ekakaniddesavaṇṇanā niṭṭhitā. · 一项详说解释完毕。
2. Dukaniddesavaṇṇanā2. 二法指示之解释
§63
63. Kassaci kilesassa avikkhambhitattā kassaci kathañci avimutto kāmabhavo ajjhattaggahaṇassa visesapaccayoti ajjhattaṃ nāma. Tattha bandhanaṃ ajjhattasaṃyojanaṃ, tena sampayutto ajjhattasaṃyojano.
第六十三条。所谓内在之取执者，是指某些烦恼（结）不会延迟不现，某些言语或行为不解脱，是由内心的特定条件所导致的，这种内心的现象称为“内在”。其中的束缚即是内在的缰绳，由此与内在之缰绳相应连结。
§83
83. Kāraṇena vinā pavattahitacitto akāraṇavacchalo. Anāgatampi payojanaṃ apekkhamāno purimaggahitaṃ taṃ kataṃ upādāya kataññū eva nāma hoti, na pubbakārīti āha ‘‘karissati me’’tiādi. Tamojotiparāyaṇo puññaphalaṃ anupajīvanto eva puññāni karotīti ‘‘pubbakārī’’ti vutto. ‘‘Iṇaṃ demī’’ti saññaṃ karotīti evaṃsaññaṃ akarontopi karonto viya hotīti attho.
第八十三条。心无缘故而起，意志不动摇者，称为无缘意。即使期待未来而有所凭依，所作所为因缘于过去已做之事，由此生不忘知，其称为“知恩”，而非过去之造作，因此并非所谓“将为我行”之言。所谓“放弃黑暗聚集，在善果不生者中行善，而不生善果”，乃曰“前行为者”。即使是认为“要给予恩惠”，乃无所作亦似有作之义。
§86
86.Acchamaṃsaṃlabhitvā sūkaramaṃsanti na kukkuccāyatīti acchamaṃsanti jānantopi sūkaramaṃsanti na kukkuccāyati, madditvā vītikkamatīti vuttaṃ hoti.
第八十六条。获得猪肉者即称猪肉，若不生懊悔之心，则谓其肉“未生懊悔”。即便知道是猪肉，但若无懊悔心，即称未生懊悔。鞭策自戒，即是戒除过失。
§90
90.Tittoti niṭṭhitakiccatāya nirussukko.
第九十条。所谓“止”，是指完成职务，故称作“止”。
Dukaniddesavaṇṇanā niṭṭhitā. · 二法指示之解释已毕。
3. Tikaniddesavaṇṇanā3. 三法指示之解释
§91
91.Sesasaṃvarabhedenāti manosaṃvarabhedena, satisaṃvarādibhedena vā. Akusalasīlasamannāgamenāti ‘‘katame ca thapati akusalā sīlā? Akusalaṃ kāyakammaṃ akusalaṃ vacīkammaṃ pāpako ājīvo’’ti vuttehi samannāgamena. Tassa hi…pe… evaṃ sāsaṅkasamācāro hotīti evaṃ sāsaṅko samācāro hotīti attho.
第九十一条。所谓“心戒别”，是指心之戒律的分解，也包含念戒等的分解。所谓“具不善戒者”，是依据论述“何等者守护不善戒？不善者身体行为、不善言语及恶业生活”等内容。因其...如是考虑行持，即称为“误戒修行”，因此名为“误戒修行”之义。
§94
94. Samānavisayānaṃ puggalānaṃ visesadassanavasena ‘‘kāyasakkhī’’tiādikaṃ vuttaṃ.
第九十四条。对于同类别的众生，以特异的显现方式说为“身体见证”等称号。
§107
107.Samādhi vā ādīti lokuttaradhammā hi paramatthato sāsananti tadattho pādakasamādhi tassa ādi vutto, tadāsannattā vipassanā, tassa mūlekadesattā maggo.
定，或称为入定，系指超验法，乃根本真正的教法。故意谓定为所依止之义，称立定为“根本定”，由此生起的即是现观，与之根本相对的即道。
§108
108.Ucchaṅgo viya ucchaṅgapañño puggalo daṭṭhabboti ucchaṅgasadisapaññatāya eva paññā viya puggalopi ucchaṅgo viya hoti, tasmiṃ dhammānaṃ aciraṭṭhānatoti adhippāyena vuttaṃ. Vakkhati hi ‘‘ucchaṅgasadisapaññotiattho’’ti.
有如高峰，谓具高峰般慧之人应当观察；因维持高峰智力，人与慧俱成高峰。此言诸法久住不变，故以持久为决定义。所谓“持峰般慧”，即此义。
§109
109. Yathā ca ucchaṅgasadisā paññā, evaṃ nikkujjakumbhasadisā paññā evāti daṭṭhabbo, tattha dhammānaṃ anavaṭṭhānato.
如同高峰般慧，亦复应如破裂陶罐般慧视之。因其诸法无常无固，故当以此见观察诸法。
§113
113. Ciraṭṭhānato thiraṭṭhānato ca pāsāṇalekhasadisā parāparādhanibbattā kodhalekhā yassa so pāsāṇalekhūpamasamannāgato pāsāṇalekhūpamoti vutto, evaṃ itarepi.
因久住与恒住，如石刻画般持久，故生他罪行之恚恨之相。恚恨如石刻痕，长久不灭，故名为石刻痕。其余亦然。
§118
118. Sutādivatthurahito tucchamāno naḷo viyāti ‘‘naḷo’’ti vuccati, so uggato naḷo etassāti unnaḷo.
若去掉“须”字而显空无内容，称为“无须”。以此隐喻须秽，故曰“无须”者，如无须须。
§122
122. ‘‘Sīlakathā ca no bhavissatī’’ti ettha vuttaṃ sīlakathābhavanaṃ paṭhamārambhopi dussīlena saha na hotīti dassento āha neva sīlakathā hotī’’ti.
所谓“无犯戒”，此指戒法之生起，初始即无恶行之相，故谓“非戒相”，以此示戒法未生不善相。
§123
123.Tatthatatthāti tasmiṃ tasmiṃ anuggahetabbe paññāya sodhetabbe ca vaḍḍhetabbe ca adhikasīlaṃ nissāya uppannapaññāya anuggaṇhāti nāmāti attho.
『就此义』者，于此教法中应当依止、应当以智慧净化、应当增长更胜戒律，借此由已生智慧而承受其义。
§124
124.Gūthakūpo viya dussīlyanti etena dussīlyassa gūthasadisattameva dasseti.
如同埋藏井水的井口被污染一样，以此比喻污秽品行，显示出污染者的本质也如同井口般污秽。
§130
130.No ca sammā paññapetuṃ sakkontīti yebhuyyena na sakkontīti imamatthaṃ sandhāya vuttaṃ, uppanne tathāgate tasmiṃ anādariyaṃ katvā samāpattiṃ uppādetuṃ vāyamantassa asamatthabhāvaṃ vā. Titthiyā vā pūraṇādayo adhippetā.
『不能正智能宣说』者，谓在此意义上说：那些在已成正觉者面前表现为无敬意者，欲生起定解境界但无能为力，此为无能之象；异派及长老外道等皆被包含其中。
Tikaniddesavaṇṇanā niṭṭhitā. · 三法指示之解释已毕。
4. Catukkaniddesavaṇṇanā4. 四法指示之解释
§133
133. Parena kataṃ dussīlyaṃ āṇattiyā attanā ca payogena katanti āṇattiyā pāpassa dāyādo ‘‘tato upaḍḍhassa dāyādo’’ti vutto.
他人所行之不善行为，由不敬之心和自身的行为而成，此谓不敬乃恶业的继承者，故曰“由此而来者为继承者”。
§145
145.Ayanti ‘‘tesu paṭhamo’’tiādikaṃ nayaṃ vadati.
『今说“诸中第一”等初句者』，此为说此语句之原理。
§148
148. Desanāya dhammānaṃ ñāṇassa āpāthabhāvasampādanaṃ ñāṇugghāṭanaṃ. Saha udāhaṭavelāyāti udāhaṭavelāya saddhiṃ tasmiṃ kāle anatikkante evāti attho.
教法中的智慧之道、知识的皈依、知识被遮蔽的破除，称为断开迷惑。『随示例时间』者，义在于在示例的时辰相应期间内，不超越此时限。
§152
152.Tanti anantaravacanaṃ vadati. ‘‘Katamo loko’’ti vutte ‘‘pañcupādānakkhandhā’’ti mahantaṃ atthaṃ saṅgahitvā ṭhitavacanaṃ atthayuttaṃ. Lujjatīti lokoti kāraṇayuttaṃ.
152.『顿时』是无间断相连的意思。经中问到『何为世界』时，将『五取蕴』之广大意义加以归纳总结，以固定之语合乎义理地表述。『显现』即指由于因缘而生起的世界之因果关系。
§156
156.Sahitāsahitassāti sahitāsahiteti attho, sahitāsahitassa paricchindaneti vā . Dveyevāti dutiyacatutthāyeva. Desakasāvakasampattiyā bodhetuṃ samatthatāya sabhāvadhammakathikā, saccadhammakathikāti attho.
156.『共存共断』意指存在与不存在同时并存或互相切断。『二者』是指第二、第四支分。为令宣说者与听众皆能理解，如实说明法理，因而成为教说本性与真谛法义。
§157
157. Kusaladhammehi cittassa vāsanābhāvanā vāsadhuraṃ. Ayaṃ pāpapuggaloti catuttho vutto, na paṭhamo. Paṭhamo hi avisaṃvādetukāmo verañjabrāhmaṇasadiso adhippetoti.
157.以善法使心上的习气消除，若有恶习则应消除之。此处『恶人』为第四处所说，而非第一。第一处意指不善心愿，即不愿使人和睦，犹如婆罗门之敌对态度。
§159
159.Puggalepi ariyānaṃ abhikkamanādisadisatāti puggale abhikkamanādīnaṃ ariyānaṃ abhikkamanādisadisatāti attho, ariyānaṃ abhikkamanādinā puggalassa sadisatāti vā sadisābhikkamanāditāti attho.
159.『阿拉汉等人的不善起始等相』，意即指圣者之不善起始等相，或者说圣者的起始等相与其对应的善相，及阿拉汉起始善相为相对立之义。
§166
166. Dussīlaṃ ‘‘dussīlo’’ti vadanto bhūtaṃ bhāsati nāma. Pāṇātipātena dussīlaṃ adinnādānena dussīloti avatvā pāṇātipātenevāti vadanto tacchaṃ bhāsati nāma. Yamidaṃ ‘‘kālenā’’ti vuttaṃ, tatra tasmiṃ vacane, yo ‘‘kālena bhaṇatī’’ti vutto, so kīdisoti dassanatthaṃ ‘‘kālaññū hotī’’tiādi vuttanti dassento ‘‘yamidaṃ kālenāti vuttaṃ, tatra yo puggalo’’tiādimāha.
166.称『恶戒者』为『恶戒』时，是指其实相也。若论及因杀生即恶戒，因盗窃亦是恶戒时，谓之言确实。说『此处云“依时”』，即针对『以时说法』之意为示现，称为『识时者』等，以证明此处“依时”之义，谓曰：“此谓依时者，此乃指此人”。
§168
168.Āgamanavipatti nāma kammaṃ, pubbuppannapaccayavipatti sukkasoṇitaṃ. Pavatte, pavattassa vā paccayā pavattapaccayā, āhārādayo. Jotetīti joti, āloko. Kulasampattiyādīhi jotamāno ca joti viyāti joti.
168.所谓『来时误差』，是指业力之因缘失误，如同血管中的微弱血流。『发生』，因其发生的缘故，称为发生的条件和果报。『光亮』即光明，用家族成就等比喻光亮。因而光明散布，意为开显照耀之义。
§173
173. Pahīnāvasiṭṭhakilesapaccavekkhaṇāpi yehi kilesehi vimutto avimutto ca, tesaṃ dassanavasena vimuttidassanameva hotīti āha ‘‘vimuttiñāṇadassanaṃ ekūnavīsatividhaṃ paccavekkhaṇañāṇa’’nti.
于已舍灭之烦恼的内观观察中，无论是已解脱者还是未解脱者，其观察所得之见仅为解脱见。故有言 ‘‘解脱知见为十九种观察觉知’’。
§174
174.Yāni kānici tantāvutānanti tantāvutānaṃ vatthānaṃ yāni kānici vatthānīti vuttaṃ hoti. Sāyaṃ tatiyaṃ assāti sāyatatiyo. Anuyuñjanaṃ anuyogo. Taṃ anuyuttoti upayogavacanaṃ daṭṭhabbaṃ, bhāvanapuṃsakaṃ vā.
所谓“缠结”者，即众多缠结之根本，“缠结根本”之枝叶即相应之缠结根本所系之事物亦称“缠结”。“傍三”即傍晚第三刻，“傍三”者。彼“相应”即“相应之用”，谓须由觉悟之人观察，或为修习人所用。
§178
178.Tatthasikkhanabhāvenāti sikkhāya sājīve ca sikkhanabhāvena. Sikkhaṃ paripūrentoti sīlasaṃvaraṃ paripūrento. Sājīvañca avītikkamantoti ‘‘nāmakāyo padakāyo niruttikāyo byañjanakāyo’’ti vuttaṃ sikkhāpadaṃ bhagavato vacanaṃ avītikkamanto hutvāti attho. Idameva ca dvayaṃ ‘‘sikkhana’’nti vuttaṃ. Tattha sājīvānatikkamo sikkhāpāripūriyā paccayo. Tato hi yāva maggā saṃvarapāripūrī hotīti. Vināsanabhāvatoti hiṃsanabhāvato. Haliddirāgo viya na thirakatho hotīti ettha kathāya aṭṭhitabhāvena haliddirāgasadisatā veditabbā, na puggalassa.
“即依学习本发起之学习意趣”者，是通过学习并护持戒律而具足学习意趣。戒律护持之意，“不越越”即“非越身、非越命、非越语、非越词、非越声”，为世尊所宣之戒律戒条不越越之义也。此即所谓学习中之二义。“不越越”意为完成学习之条件，而该学习完成能达至解脱正道。所谓“不生害心”，如黄疸之病不稳定于愈，因而此处“黄疸”病之稳定状态应以全体病态为标准，不以个别病态论。
§179
179.Dārumāsakoti ye vohāraṃ gacchantīti iti-saddena evaṃpakāre dasseti. Aññaṃ dassetvā aññassa parivattananti dasagghanakaṃ vatthayugaṃ dassetvā tassa ajānantassa pañcagghanakassa dānaṃ.
“木杪”者，即传递信物之递送过程，依言辞表现而显现。如若交换，存有轮转，彼为十分道具所示；对于不明事者，则有五道具赠予之例证。
§181
181.Avikiṇṇasukhanti rūpādīsu subhādiparikappanavasena avisaṭasukhaṃ.
“不搀杂安乐”者，是以色等庄严美德之身心原理而示范不混杂之安乐。
§187
187. Khandhadhammesu aniccādivasena pavattā vipassanā maggaphalalābhena paṭiladdhā nāma hoti tadalābhena anavaṭṭhānatoti maggaphalalābhī eva ‘‘adhipaññādhammavipassanālābhī’’ti vutto, maggaphalañāṇameva ca adhikapaññābhāvato catusaccadhamme sabbadhammassa vare nibbāne eva vā visiṭṭhadassanabhāvato ca adhipaññādhammavipassanāti daṭṭhabbā.
在蕴法等诸法无常之流转显现及由内观修习心得道果而获之时，称为“果报不失”，因果报所获不再轮转，谓为“灵明慧达之内观果报获受”，其果报知识具足慧智，且因于四谛法中以涅槃为至高殊胜之观照。由此可见谓为“灵明慧达之内观”应当如此观之。
§189
189.Sutena anupapannoti yathāsutena vā atthena vā na samannāgatoti attho.
189. 以经文而言，不加添变化，亦不以义理增损，谓之「义」。
Catukkaniddesavaṇṇanā niṭṭhitā. · 四法指示之解释已毕。
5. Pañcakaniddesavaṇṇanā五、五法解说注释
§191
191. Paṭhamapañcake uddeseneva puggalavibhāgo viññāyatīti yathā tesu paṭipajjitabbaṃ , tāya paṭipattiyā te vibhajanto ‘‘tatra yvāya’’ntiādimāha. Ārambhasaddoti ārambhakiriyāvācako saddoti attho. Phaluppattiyā maggakiccaṃ niṭṭhitaṃ hotīti ‘‘maggakiccavasena phalameva vutta’’nti āha. Āyācanasādhūti na pasaṃsanādisādhūti attho.
191. 第五品中关于人物分类的说明，应当依照所修持之法进行理解，因此说「在那里，有……」等。『开始声』指开端的行为所表示的言辞。『结果出现』意指修行道业已完成，因此说“以道业的缘故，只称为结果”。『请求善』含义是不指出称赞等，意谓不赞扬。
§192
192. Ādito dheyyaṃ ṭhapetabbaṃ ādheyyaṃ, dassanasavanapaṭivacanadānavasena mukhena viya pavattaṃ gahaṇaṃ mukhanti daṭṭhabbaṃ. Taṃ mukhaṃ ādheyyaṃ, gahaṇatthaṃ pakatimukhameva vā ādheyyaṃ yassa so ādheyyamukho, avicāretvā ādikathāya eva ṭhapitagahaṇoti vuttaṃ hoti.
192. 应当区分应予放下者与应加持者。就如眼见闻听的给予回报，在口业中表现为呈现“口”状的隐含。此口即为应加持者，为了加持事由，亦可说为朝向加持的口。未经深入思虑，即以初说为已放下，这样的执持说法是错误的。
§194
194.Rajaggasminti rajaggabhāve.
194. 「蛟螈」意指蛟螈类的现象状态。
§199
199. Gavā khīraṃ aggamakkhāyatīti na evaṃ sambandho, uppattito pana pañca gorase dassetvā tesu sappimaṇḍassa aggabhāvadassanatthaṃ ‘‘gavā khīra’’ntiādi vuttaṃ. Tenāha ‘‘gāvito khīraṃ nāma hotī’’tiādi.
199. “牛为上等乳品”，此语本无直接对应关系。然因展示五种优异牛种，于上下混合群中显现为顶级，乃称“牛乳”等。故曰“牛即是乳”的说法。
Pañcakaniddesavaṇṇanā niṭṭhitā. · 五法解说注释已毕。
6. Chakkaniddesavaṇṇanā六、六法解说注释
§202
202. Chakke ekantato pākaṭā sammāsambuddhādayo te yathāvuttaguṇā puggalāti dassento ‘‘sammāsambuddho tena daṭṭhabbo’’tiādimāha. Tattha tenāti sāmaṃ saccābhisamayo tattha ca sabbaññutappattibalesu ca vasibhāvappattīti etena sabbena samuditena. ‘‘Sabbaññutaññāṇenā’’ti pana vutte sabbamidaṃ saṅgahitaṃ hoti sāmaṃ saccābhisamayena balesu ca vasibhāvappattiyā ca vinā sabbaññutaññāṇassa abhāvā, tasmā aṭṭhakathāyaṃ ‘‘sabbaññutaññāṇenā’’ti ettakameva vuttaṃ. Tattha anācariyakena attanā uppāditenāti vacanena sabbaññutaññāṇassa sācariyakattaṃ parato uppattiñca paṭisedheti, na sācariyakaṃ parehi uppāditañca sabbaññutaññāṇaṃ. Na hi taṃ tādisaṃ nivāretabbaṃ atthīti.
202. 关于眼根唯独显现正觉者等具足德行的圣贤，谓之“以正觉者应当观察”等。此处“因此”的意思是指共同的真实法得以成现，同时也在一切知见成就与力量现起中居住。虽言“以全知智慧”，实指全部内容集合于共同的真实法成就及力量存在之中，若无力量居住，则无全知智慧，因此对注疏中仅略称“以全知智慧”。其中“由不邪作自相生成”之言，指不赞成从他处所生的全知智慧，且否定从他处生成全知智慧。因为此非应当阻断之义。
Chakkaniddesavaṇṇanā niṭṭhitā. · 六法解说注释已毕。
7. Sattakaniddesavaṇṇanā七、七法解说注释
§203
203.Saddhānāma sādhuladdhikāti ummujjatīti etena kusalesu dhammesu antogadhā, bodhipakkhiyadhammesu vā adhimokkhabhūtā saddhā sādhūti ummujjamānaṃ kusalaṃ dasseti, evaṃ hirīyādīsu ca. Kusalesu dhammesūti ettha bhummaniddeso tadantogadhatāya tadupakāratāya vā veditabbo. Ettha ca ummujjati sāhu saddhā kusalesu dhammesūtiādinā saddhādīnaṃ ummujjanapaññāya saddhādīnaṃ uppattiṃ dasseti. Teneva ‘‘tassa sā saddhā neva tiṭṭhatī’’tiādi vuttaṃ. ‘‘Sāhu saddhā kusalesu dhammesū’’ti vā ummujjanassa upakārakaṃ ānisaṃsadassanaṃ vatvā ‘‘ummujjatī’’ti etena saddhāsaṅkhātameva ummujjanaṃ dassitanti veditabbaṃ. Caṅkavāreti rajakānaṃ khāraparisāvane. Ekakammanibbattā paṭisandhibhavaṅgacutisantati eko cittavāroti cutito anantaro yathāgahito dutiyo hotīti āha ‘‘dutiyacittavārenā’’ti. Ummujjitvā ṭhitādayo cattāro tāya tāya jātiyā arahattaṃ asacchikarontā aneke puggalā veditabbā, sacchikaronto pana ekopi pubbabhāge tatiyapuggalādibhāvaṃ āpajjitvā ante sattamapuggalo hotīti.
203. “信”名为善法中精进奋发，借此提升者。此信，乃善法中或觉悟支中超越之信。所谓善法者，当知此处指根基教理的内涵与辅佐。且“提升”即为善法等诸信根超胜进展之显现。由此，佛言“其信从不退转”等语。然“善法中之坚定信”乃提升的助缘显证，由此可知信类心根升进。譬如斩草根断蜜蜂后患。比喻一系列因缘连续不断，一心念相续断尽始终相续之一意流。释曰“第二心流”。提升后常持四果位，分别证彼果位者众多，唯有少数早期证入三果等位，最终成七果者为极。故此意指信根之渐次增长与果位成就。
Sattakaniddesavaṇṇanā niṭṭhitā. · 七法解说注释已毕。
10. Dasakaniddesavaṇṇanā十法解说之注释。
§209
209.Pañcannaṃ idha niṭṭhā, pañcannaṃ idha vihāya niṭṭhāti ettha ye sotāpannādayo rūpārūpabhave upapajjitvā parinibbāyissanti, te idha vihāya niṭṭhāpakkhaṃ bhajamānāpi ajjhattasaṃyojanānaṃ asamucchinnattā puthujjanasādhāraṇe ca ṭhāne upapattiyā na gahitā. Asādhāraṇaṭṭhānuppattivasena pana antarāparinibbāyīādayo eva ‘‘idha vihāya niṭṭhā’’ti vuttāti veditabbāti.
209. 此处谓五者已尽，而五者放下已尽。即已生须陀洹果等者，入色无色界后终必涅槃者。此等住于涅槃之际，即使尚未断尽内在烦恼束缚，亦未必现安心悦，乃凡夫所常处非净之处，未必生趣善法。唯有非凡出世圣者涅槃时，方称“此处住已尽”之实，故此语应作如是解：专指非凡涅槃者住已尽之义，不可广推凡夫。
Dasakaniddesavaṇṇanā niṭṭhitā. · 十法解说之注释已竟。
Puggalapaññattipakaraṇa-mūlaṭīkā samattā. · 《人施设论》根本疏已圆满。