Puggalapaññattipakaraṇa-anuṭīkā · Puggalapaññattipakaraṇa-anu复注
Puggalapaññattipakaraṇa-anuṭīkā《人施设论》复注
1. Mātikāvaṇṇanā一、论母注释
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1. ‘‘Dhātukathaṃ desayitvā anantaraṃ tassa āha puggalapaññatti’’nti vutte tattha kāraṇaṃ samudāgamato paṭṭhāya vibhāvento ‘‘dhammasaṅgahe’’tiādimāha. Tattha yadipi dhammasaṅgahe phassādīnaṃ pathavīādīnañca dhammānaṃ nānānayavicitto anupadavibhāgopi kato, na saṅgaho eva, so pana tesaṃ kusalattikādihetudukāditikadukehi saṅgahasandassanatthoti vuttaṃ ‘‘dhammasaṅgahe tikadukādivasena saṅgahitānaṃ dhammāna’’nti. Teneva hi taṃ pakaraṇaṃ ‘‘dhammasaṅgaho’’ti samaññaṃ labhi. Kāmañca dhammasaṅgahepi ‘‘tasmiṃ kho pana samaye cattāro khandhā hontī’’tiādinā (dha. sa. 58) khandhādivibhāgo dassito, so pana na tathā sātisayo, yathā vibhaṅgapakaraṇeti sātisayaṃ taṃ gahetvā āha ‘‘vibhaṅge khandhādivibhāgaṃ dassetvā’’ti, yato taṃ ‘‘vibhaṅgo’’tveva paññāyittha. Dhātukathāyāti ādhāre bhummaṃ, tathā ‘‘dhammasaṅgahe vibhaṅge’’ti etthāpi. Ādhāro hi saṅgahaṇavibhajanappabhedavacanasaṅkhātānaṃ avayavakiriyānaṃ taṃsamudāyabhūtāni pakaraṇāni yathā ‘‘rukkhe sākhā’’ti. Karaṇavacanaṃ vā etaṃ, dhātukathāya karaṇabhūtāyāti attho.
一、关于“诸界论”宣说之后，次说“人名论”，因缘由起而立，据以分辨，于“法聚”云云。所谓“法聚”，乃指以触等诸法、地等诸法等众多类别加以差别，不是单纯总摄，乃为揭示诸法之善趣等因缘所聚之总摄。故曰“以三毒及诸因缘等分摄之法”为“法聚”。由此，此著作故可通称“法聚论”。又如在此法聚中，谓“当时有四蕴”等（释论梵本58经），蕴等差别已现，非谓修习事法，依此“差别论”，“分说蕴等”，所以称为“差别论”，“诸根论”亦是依据此理。“诸界论”即从根本界缘起；如言“法聚论及差别论”，亦属此理。缘起之间者，为总摄与分别、文句之功用，乃如“树”和“枝”的关系。谓此为方便说法，即“诸界论”因是方便而言。
Ettha ca abhiññeyyadhamme desento desanākusalo bhagavā tikadukavasena tāva nesaṃ saṅgahaṃ dassento dhammasaṅgaṇiṃ desetvā saṅgahapubbakattā vibhāgassa tadanantaraṃ khandhādivasena vibhāgaṃ dassento vibhaṅgaṃ desesi. Puna yathāvuttavibhāgasaṅgahayutte dhamme saṅgahāsaṅgahādinayappabhedato dassento dhātukathaṃ desesi tassā abbhantarabāhiramātikāsarīrakattā. Na hi sakkā khandhādike kusalādike ca vinā saṅgahāsaṅgahādinayaṃ netunti. Tenāha ‘‘tathāsaṅgahitavibhattāna’’nti. Evaṃ saṅgahato vibhāgato pabhedato ca dhammānaṃ desanā yassā paññattiyā vasena hoti, yo cāyaṃ yathāvuttadhammupādāno puggalavohāro, tassa ca samayavimuttādivasena vibhāgo, taṃ sabbaṃ vibhāvetuṃ puggalapaññatti desitāti idametesaṃ catunnaṃ pakaraṇānaṃ desanānukkamakāraṇaṃ daṭṭhabbaṃ.
此处，世尊乃善于说不可思议法，依“法聚论”为三毒等法聚之教，先说此法聚，然后依其次序即蕴等依次差别而说，遂成“差别论”。又依三聚之法及依缘起诸理，内外皆周以纲目说法。没有蕴等诸法及善恶等三聚之法，则不能说诸法有聚、聚合等差别。故谓“如是聚合所分别法”而说。如此，由聚法、差别法、分类法分说诸法，由此为教之定款。此即四法著作为说法顺序之原因也。
Tesanti dhammānaṃ. Sabhāvatoti ‘‘phasso vedanā’’tiādisabhāvato. Upādāyāti ‘‘puggalo satto poso’’tiādinā khandhe upādāya. Paññāpanaṃ yāya tajjāupādādibhedāya paññattiyā hoti, taṃ paññattiṃ. Pabhedatoti khandhādisamayavimuttādivibhāgato. Yāya paññattiyā sabhāvato upādāya ca paññāpananti saṅkhepato vuttamatthaṃ vivaranto ‘‘tattha ye dhamme’’tiādimāha. Tattha asabhāvapaññattiyāpi mūlabhūtaṃ upādānaṃ sabhāvadhammo eva, kevalaṃ pana tesaṃ pavattiākārabhedasannissayato visesoti dassento ‘‘ye dhamme…pe… hotī’’ti āha. Tattha pubbāpariyabhāvena pavattamāneti iminā pabandhasannissayataṃ dassento santānapaññattiṃ vadati, asabhāvasamūhavasenāti iminā sesapaññattiṃ. Tisso hi paññattiyo santānapaññatti samūhapaññatti avatthāvisesapaññattīti. Tattha pabandho santāno. Samudāyo samūho. Uppādādiko daharabhāvādiko ca avatthāviseso. Tesu asabhāvaggahaṇena vinā pabandhasamūhānaṃ asabhāvatte siddhe asabhāvasamūhavasenāti asabhāvaggahaṇaṃ pabandhasamūhavinimuttapaññattisandassanatthanti tena avatthāvisesapaññattiyā pariggaho vuttoti veditabbo.
所谓“诸法”，是说其本质，如“触即感受”，以此为体。所谓“取”，谓取身等蕴为“人我”、为生命存在。所谓“名相”，由取与别的差异而总称为名相。所谓“别”，谓由蕴等依次而生之三聚分法。总说之，谓“诸法”，包括“所说诸法”等。又说，诸法中有异名非实体，取乃是诸法之本质，以实存为根本，谓“所说诸法”显本质者，言诸法如是而有差异，说明“诸法之所是”，例言“诸法……是也”。此处还说明，前次所说诸法为流转的过程，后二次为因缘依止之法名，总称“存续名”，合称“群聚名”。三种名，即流转名、存续名、集会名。所谓“群聚名”者，乃谓流转及因缘所成之法。其有因缘耦合无断，则言有此名；不然则无。此即差别法中，以“因缘聚合而有依止之名”为依缘的缘起识法，归于法名。
Tesanti pubbe yaṃ-saddena parāmaṭṭhānaṃ indriyabaddhadhammānaṃ. Tenevāha ‘‘aññesañca bāhirarūpanibbānāna’’nti. Sasabhāvasamūhasasabhāvappabhedavasenāti rūpakkhandhādisasabhāvasamūhavasena cakkhāyatanādisasabhāvavisesavasena ca. ‘‘Sasabhāvasamūhasabhāvabhedavasenā’’ti ca pāṭho. Tattha samūhasabhāvoti sabhāvasantānaṃ avatthāvisesavidhuraṃ samūhavasena lakkhaṇamevāha. Tathā hi khandhapaññattiyāpi sabhāvapaññattitā vuttā. Tāyāti āyatanapaññattiādippabhedāya sabhāvapaññattiyā. Vibhattā sabhāvapaññattīti ‘‘phasso phusanā’’tiādinā (dha. sa. 2) vibhattā phassādisabhāvapaññatti. Sabbāpīti pi-saddena sabhāvadhammesu sāmaññavasena pavattaṃ kusalādipaññattiṃ saṅgaṇhāti. Rūpādidhammānaṃ samūho santānena pavattamāno avatthāvisesasahito ekattaggahaṇanibandhano sattoti voharīyatīti so sabhāvadhammo nāma pana na hotīti āha ‘‘puggalapaññatti pana asabhāvapaññattī’’ti. Tāyāti puggalapaññattiyā. Yasmā pana dhammānaṃ pabandho samūho ca dhammasannissitoti vattabbataṃ arahati, tasmā ‘‘pariññeyyādisabhāvadhamme upādāya pavattito’’ti vuttaṃ.
所谓诸名，是先前以感受等为体所别立之所名。又谓“他方外灭之体诸根”等。所谓“合则异体谓”，即色蕴等体相合之所成，与眼根等附合之别。所谓“合以异名”，为经典所说。此处“合”，谓诸法体相相续中相合有别。谓诸蕴名中，以本质立名。其异名正是由感受等之差别所立。由此名义，乃说明种种差别的合别理理。又谓蕴名中本质相续说，是“合名”之理。谓诸法诸名，尽是以感受等依缘所起法为体而别称的名也。故谓合别相续诸法，名为“法名”，而不是“人名”
Vijjamānapaññatti pana ‘‘sabhāvapaññattī’’ti vuttā, avijjamānapaññatti ‘‘asabhāvapaññattī’’ti vuttā. Sabbā paññattiyoti upādāyapaññattikiccapaññattiādayo sabbā paññattiyo. Yadi sabbā paññattiyo idha dassitā honti, kathaṃ ‘‘puggalapaññattī’’ti nāmaṃ jātanti āha ‘‘khandhādipaññattīsū’’tiādi. Aññatthāti dhammasaṅgahādīsu. Ye dhammeti ye khandhādidhamme. Paññattiyā vatthubhāvenāti paññāpanassa adhiṭṭhānabhāvena. Adhiṭṭhānañhi paññāpetabbadhammā paññāpanassa. Evañca katvā khandhādīhi saddhiṃ puggalo gahito. Ye dhammeti vā ye paññattidhamme. Paññāpetukāmoti nikkhipitukāmo vatthubhedato asaṅkarato ṭhapetukāmo. Paññattiparicchedanti ca vatthubhedabhinnaṃ paññattibhūtaṃ paricchedaṃ. Evamettha attho daṭṭhabbo.
所谓流转名，是现前各根所执依止之法。复谓众名，即依前所说诸根等之名。所谓合别之法，是指色等界分别所生诸名。所谓所有众名，乃用“众”、“故”诸词，以统括色等诸法之总体，以善等法总摄而名之。色等法聚，乃以诸法之流转依存而连续不缺，集合固执为一整体而论，此即所谓“体法”。然谓“人名”，则是一种合成的非实体法，因诸法相关依存而得名。由此可知，诸法由依缘合组成，人名乃表此法集合依存之义。由是故曰“诸法相属、依于取，依缘起故依止者也”。
Sāmaññappabhedapaññāpanāti sāmaññabhūtānaṃ visesabhūtānañca atthānaṃ paññāpanā. Tesanti attha-saddāpekkhāya pulliṅganiddeso. Tatthāti paññāpanāya atthadassanabhūtesu dassanādīsu. Idamevaṃnāmakanti idaṃ ruppanādiatthajātaṃ itthannāmakaṃ rūpakkhandhavedanākkhandhādisamaññaṃ. Taṃtaṃkoṭṭhāsikakaraṇanti rūpavedanāditaṃtaṃatthavibhāgapariyāpannatāpādanaṃ. Tathā saññuppādānamevāti āha ‘‘bodhanameva nikkhipanā’’ti. Bodhanañhi bodhaneyyasantāne bodhetabbassa atthassa ṭhapananti katvā ‘‘nikkhipanā’’ti vuttaṃ. ‘‘Paññāpanā’’tiādinā bhāvasādhanena vatvā sādhanantarāmasanena atthantaraparikappāsaṅkā siyāti taṃ nivāretuṃ ‘‘yo panāyaṃ…pe… veditabbo’’ti āha. Tesaṃ tesaṃ dhammānanti taṃtaṃpaññāpetabbadhammānaṃ. Dassanabhūtāya nāmapaññattiyā diṭṭhatāya, ṭhapanabhūtāya ṭhapitatāya. Taṃnimittatanti tassa dassanassa ṭhapanassa ca nimittakāraṇataṃ. Nimittañhi kattubhāvena voharīyati yathā ‘‘bhikkhā vāsetī’’ti, ‘‘ariyabhāvakarāni saccāni ariyasaccānī’’ti ca.
所谓总别名，是指总摄与显别之义表达。所谓名，是指为表法义而所设之名词。此谓为显示义之本，谓诸法色等之别名，其中使义清楚显现者，谓为“名相”，谓名相之总称。名相有二类：显现法体之见名，及确立于心、使义明确之立名。所谓“缘起之因”，即名相成立之因。如说“比库住此”，即以行为因成句。在这里，名相即为使法显现且立言之因。谓名相用以说明法义，使之显明成立。此乃经论所说“名相”之广义，包含使义清楚明现及确立法义之因而设。
Pāḷiyaṃanāgatatanti vijjamānatādivisesavacanena saha pāṭhānāruḷhataṃ. Vijjamānassa satoti vijjamānassa samānassāti imamatthaṃ dassento ‘‘vijjamānabhūtassāti attho’’ti āha. Tathāti saccikaṭṭhaparamatthavasena avijjamānassa anupalabbhamānassa. Taṃ pana anupalabbhamānataṃ tathā-saddena byatirekavasena dīpitaṃ pākaṭataraṃ kātuṃ ‘‘yathā kusalādīnī’’tiādimāha. Tattha vinivattasabhāvānīti vibhattasabhāvāni. Upaladdhīti gahaṇaṃ. Tenākārenāti tena rūpavedanādiākārena avijjamānassa. Aññenākārenāti tato rūpavedanādito aññena tabbinimuttena paññāpetabbapaññāpanākārena vijjamānassa. Paññattiduke vuttameva ‘‘ayañca vādo sevatthikathāya paṭisiddho’’tiādinā. Lokaniruttimattasiddhassāti ettha mattaggahaṇaṃ tassa paññattivatthussa na kevalaṃ vijjamānasabhāvatānivattanatthameva, atha kho viparītaggāhanivattanatthampīti dassento ‘‘anabhinivesena cittenā’’ti āha. Catusaccapañcakkhandhādivinimuttaṃ saccantarakhandhantarādikaṃ pañcamasaccādikaṃ. Sace taṃ koci atthīti paṭijāneyya, ayāthāvagahitassa taṃ vācāvatthumattamevassāti dassento āha ‘‘sābhinivesena…pe… vutta’’nti. Uddese niddese ca sattavantaṃ padhānabhāvena āgamanaṃ sandhāyāha ‘‘sarūpato tissannaṃ āgatata’’nti. Guṇabhāvena pana uddhaṃsotapaññāvimuttapāsāṇalekhādiggahaṇesu itarāpi tisso paññattiyo imasmiṃ pakaraṇe āgatā eva.
巴利语中有关未现有特殊词汇的解说，与其词义的训练相结合。对于“vijjamāna”有“正现有”及“同现有”二义，从而表明“vijjamānabhūta”的含义即“现有之义”。“Tathā”在此作为真实见解最高意义，表明“avijjamāna”为“未被觉知的”之意。又对未觉知的状态，以真谛般的方式，运用排异的“tathā”一词彰显其更为明了与突出，故而说“如善等事”。其中“vinivattasabhāva”指的是分离的诸性；“upaladdhī”谓为获摄。由此引申为借由色、触等诸感所获，而发觉未觉知之理；由别的缘起，如此知觉之状，使能分别并显现现有的状态。论述中引文称这是“现世释义中被广泛证实”的说法。此处所言“lokanirutti”乃指“世俗通说之理”，意指生成“paññatti（分别）”时不仅仅是假定现有状态的回归及显现，且更涵盖心识的非执著而为之。列举一切处、五蕴诸谛等已被究竟解脱的境界，如此者非真实存在，如果有人反问其意义，则回答基于误见者之语，言可被辨拒。又以七宝为喻，指入手之要义，论述指出诸现有词汇如色、触、界等三种经典现前之分别皆已收录于此论着。
Yathāvuttassa…pe… avirodhenāti ‘‘vijjamānapaññatti avijjamānapaññattī’’ti evaṃ vuttappakārassa avilomanena. Ācariyavādāti cettha attanomatiyo veditabbā, aññattha pana aṭṭhakathā ca. Yathā ca avirodho hoti, taṃ dassento ‘‘tasmā’’tiādimāha. Tattha avijjamānattā paññāpetabbamattatthena paññattīti etena ‘‘avijjamānā paññatti avijjamānapaññattī’’ti imaṃ samāsavikappamāha. Avijjamānapaññattīti ettha hi dve samāsā avijjamānassa, avijjamānā vā paññattīti avijjamānapaññatti. Tesu purimena nāmapaññatti vuttā, dutiyena upādāpaññattiādibhedā itarāpi. Sasabhāvaṃ vedanādikaṃ. Tajjaparamatthanāmalābhatoti tajjassa tadanurūpassa paramatthassa anvatthassa nāmassa labhanato, anubhavanādisabhāvānaṃ dhammānaṃ paramatthikassa vedanādināmassa labhanattāti attho . Etena visesanivattiattho matta-saddo, tena cāyaṃ viseso nivattitoti dasseti. Parato labhitabbanti paraṃ upādāya laddhabbaṃ yathā rūpādike upādāya sattoti nissabhāvasamūhasantānādi paññattivatthu. Ekattenāti anaññattena. Anupalabbhasabhāvatā ñāṇena aggahetabbasabhāvatā, yato te navattabbāti vuccanti.
正所谓“不违”，即“现有分别、非现有分别”二义如前所示相反而共存。经师解释此处乃是诠释自己的见解，注疏或有别异。若无违背其义，则释曰“因此”，而进一步强调未觉知分别系以“未觉知”名义，谓为“未觉知分别”。在此“分别”二字指谓未觉知及现有二种分别，相互包罗。前为名称上的分别，后为执著的分别类别。此处亦谈及所有色触等的本质，以其对相应真实义之名号所得，具有真义，即体验等法的真实意涵。由此得名真义缘起的分别词，故称为“以分别归属说法”，并借此说明“visesanivatti（差异回归）”之意，以此举例说明。称从他处获得真义，各依其执着而得正称，诸如对色等的执着缘起。所谓“一如一类”即无彼此差异。未觉悟性即以智慧断除应断之性，也是此称呼由来。
Sasūkasālirāsiādiākārena saṃkucitaggo vāsavavāsudevādīnaṃ viya moliviseso kirīṭaṃ, so pana makuṭavisesopi hotiyevāti āha ‘‘kirīṭaṃ makuṭa’’nti. Sabbasamorodhoti sabbāsaṃ vijjamānapaññattiādīnaṃ channaṃ paññattīnaṃ antokaraṇaṃ. Saṅkhātabbappadhānattāti idaṃ lakkhaṇavacanaṃ. Na hi sabbāpi upanidhāpaññattisaṅkhāvasena pavattā, nāpi sabbā saṅkhātabbappadhānā. Dutiyaṃ tatiyantiādikaṃ pana upanidhāpaññattiyā, dve tīṇītiādikaṃ upanikkhittapaññattiyā ekadesaṃ upalakkhaṇavasena dassento tassa ca saṅkhyeyyappadhānatāyāha ‘‘saṅkhātabbappadhānattā’’ti. Pūraṇattho hi saddo tadatthadīpanamukhena pūretabbamatthaṃ dīpeti. So ca saṅkhāvisayo padhānovāti dutiyādīnaṃ paññattīnaṃ saṅkhātabbappadhānatā vuttā. Yāva hi dasasaṅkhā saṅkhyeyyappadhānāti. Tathā dve tīṇītiādīnampi paññattīnaṃ. Saṅkhātabbo pana attho koci vijjamāno, koci avijjamāno, koci saha visuñca tadubhayaṃ missoti chapi paññattiyo bhajatīti.
由干枣、醋米等因缘缩合，显现如风之主吠墟访等之特别王冠，此王冠亦被称为帽冠。所有已被辨明的现有分别，即包括被覆的分别物皆称为“全部统摄”。所谓“可数性重点”即由此得称。并非所有分别物皆能数数，也非所有分别皆具有可数重点。次第分别的诸多现有，如“第二、第三”等位次分别，凭其实体之区别而分。并谓“能数数成为要点”以示其区分之法。此语也解释为通过释义者的普遍说明而得以完整。以及用说法领会数目的不同范围。可数性指某一现有分别是或现有、或非现有、或两者兼具，因而分别物中存在这种共存分类。
Itarāti upādāsamodhānatajjāsantatipaññattiyo vuttāvasesā upanidhāpaññattiupanikkhittapaññattiyo ca. Sattarathādibhedā upādāpaññatti, dīgharassādibhedā upanidhāpaññatti ca avijjamānapaññatti. Hatthagatādivisiṭṭhā upanidhāpaññatti, samodhānapaññatti ca avijjamānenaavijjamānapaññatti. Tatheva ‘‘suvaṇṇavaṇṇo brahmassaro’’tiādikā vijjamānagabbhā vijjamānenaavijjamānapaññattiṃ bhajantīti āha ‘‘yathāyogaṃ taṃ taṃ paññatti’’nti. Tena vuttaṃ ‘‘dutiyaṃ tatiyaṃ…pe… bhajantī’’ti. Yañhītiādi yathāvuttaupanidhāupanikkhittapaññattīnaṃ avijjamānenaavijjamānapaññattibhāvasamatthanaṃ. Tattha tañca saṅkhānanti yaṃ ‘‘paṭhamaṃ eka’’ntiādikaṃ saṅkhānaṃ, tañca saṅkhāmukhena gahetabbarūpaṃ. Ca-saddena saṅkhyeyyaṃ saṅgaṇhāti. Tampi hi paññāpetabbaṃ paññattīti. Tassā pana paramatthato abhāvo vuttoyeva. Kiñcinatthīti paramatthato kiñci natthi. Tathāti iminā avijjamānenaavijjamānabhāvanti etaṃ ākaḍḍhati. Tenāha ‘‘na hi…pe… vijjamāno’’ti.
“他者”即依附性分别及其连续性分别。以众数和七种类为依附分别，以长短为连续分别，而未觉知分别乃对应这两种分别构成。“金色、光辉”等现有因果状态之一切分别都归入此义而称“按合适的分别”。依此说法，“第二、第三”等分别也是如此。“所谓依附、连续分别”，如前所述均由未觉知分别表现为未觉知存在的分别。所说“数”即“第一、一”、等等多数，意指这些对应的综合分别。归纳为“一称一数”，以“四字”表达统摄，称此为必须分别。其真实本质，即缺乏真实存在的状态，所谓“无有”者是也。由此诠释所述未觉知分别性加以扩充强调。“不然”则否认存在即为现有生命。
Okāseti avīciparanimmitavasavattīparicchinne padese. So hi kāmādhiṭṭhānato ‘‘kāmo’’ti vuccati. Kammanibbattakkhandhesūti iminā uttarapadalopena kāmabhavaṃ ‘‘kāmo’’ti vadati. Bhaṇanaṃ saddo cetanā vā, taṃsamaṅgitāya tabbisiṭṭhe puggale bhāṇakoti paññattīti āha ‘‘vijjamānenaavijjamānapaññattipakkhaṃ bhajatī’’ti. Yebhuyyena rūpāyatanaggahaṇamukhena rūpasaṅkhātena saṇṭhānaṃ gayhatīti tassa tena abhedopacāraṃ katvā vuttaṃ ‘‘rūpāyatanasaṅkhātena saṇṭhānenā’’ti. Yaṃ abhedopacāraṃ bhindituṃ ajānantā nikāyantariyā rūpāyatanaṃ saṇṭhānasabhāvaṃ paṭijānanti. ‘‘Kiso puggalo, thūlo puggalo, kiso daṇḍo, thūlo daṇḍo’’tiādinā puggalādīnaṃ paññāpanā tathātathāsanniviṭṭhe rūpasaṅkhāte kisādisaṇṭhānapaññatti, na rūpāyatanamatteti āha ‘‘saṇṭhānanti vā rūpāyatane aggahite’’ti. Paccattadhammanāmavasenāti ‘‘pathavī phasso’’tiādinā dhammānaṃ taṃtaṃnāmavasena. Kiccapaññattiādivibhāgena pavatto ayampi ācariyavādo ‘‘kiccapaññatti ekaccā bhūmipaññatti paccattapaññatti asaṅkhatapaññatti ca vijjamānapaññatti, liṅgapaññatti ekaccā paccattapaññatti ca avijjamānapaññatti, ekaccā kiccapaññatti vijjamānenaavijjamānapaññatti, ekaccā bhūmisaṇṭhānapaññatti vijjamānena vā avijjamānena vā avijjamānapaññattī’’ti dassitattā ‘‘dhammakathā itthiliṅga’’ntiādīnaṃ vijjamānenavijjamānapaññattibhāvo, avijjamānenaavijjamānapaññattibhāvo ca dassitanayoti āha ‘‘sabbasaṅgāhakoti daṭṭhabbo’’ti. Upādāpaññattiādibhāvo cettha kiccapaññattiādīnaṃ kiccapaññattiādibhāvo ca tāsaṃ yathārahaṃ vibhāvetabbo.
“Okāsa”指开阔空间，即有限定的显现处。依欲性本质称为“欲”者。对于业起聚合的五蕴诸行体，用此上行脚译为“欲的现象”。所谓“语言符号或意图”，当具备传授释义的住持者时即为“言说”。依此现有与未现有分别的对立面而说。如由色缘集成的空间般的结构称为“色构聚”，以此无差别转化称为“如色处聚合”。不懂此无差别缘起者，误以为是“色处”，殊不知所谓“聚合”即是特殊的集结体。隐喻以诸如“谁是大人、谁是大杖、谁是小人”等语来说明人等的称谓，是在特定色构聚中对关联集合物的分别称呼，不是单指色处本身。所谓“聚合”即主要聚集中对色处的统摄。通过名义而特指单个现象，即“地触”等单独名称。依行为的分别分类，也符合经师的教理，谓“行为分别”、“地分别”、“单个分别”、“未数目分别”，以及“标志分别”等均可视作现有分别或未现有分别，现有分别或未现有分别之差别皆体现于此，由此显示，“诸分别物皆应视为现有与未现有分别的综合”。在此应仔细分辨依附分别等诸种行为分别的不同。
§2
2.Saṅkhepappabhedavasenāti ‘‘yāvatā pañcakkhandhā’’ti sabbepi khandhe khandhabhāvasāmaññena saṃkhipanavasena, ‘‘yāvatā rūpakkhandho’’tiādinā khandhānaṃ tato sāmaññato pakārehi bhindanavasena ca. Ayaṃ atthoti ayaṃ paññattisaṅkhāto attho. Sāmaññato vā hi dhammānaṃ paññāpanaṃ hoti visesato vā. Viseso cettha attano sāmaññāpekkhāya veditabbo, visesāpekkhāya pana sopi sāmaññaṃ sampajjatīti ‘‘kittāvatā khandhānaṃ khandhapaññattī’’ti pucchāya saṅkhepato vissajjanavasena ‘‘yāvatā pañcakkhandhā’’ti vuttanti tatthāpi ‘‘khandhānaṃ khandhapaññattī’’ti ānetvā yojetabbanti āha ‘‘yāvatā…pe… paññattī’’ti. ‘‘Yāvatā pañcakkhandhā, ettāvatā khandhānaṃ khandhapaññatti. Yāvatā rūpakkhandho…pe… viññāṇakkhandho, ettāvatā khandhānaṃ khandhapaññattī’’ti evamettha pāḷiyojanā kātabbā. Evañhi saṅkhepato pabhedato ca khandhapaññatti vissajjitā hoti. Tathā hi imasseva atthassa aṭṭhakathāyaṃ vuttabhāvaṃ dassento ‘‘yattakena…pe… ādikenā’’ti āha. Tatthāti tasmiṃ vissajjanassa atthavacane, tasmiṃ vā vissajjanapāṭhe tadatthavacane ca. Pabhedanidassanamattanti pabhedassa udāharaṇamattaṃ. Avuttopi sabbo bhūtupādiko, sukhādiko ca pabhedo. Taṃ pana bhūmimukhena dassetuṃ ‘‘rūpakkhandho kāmāvacaro’’tiādi vuttanti daṭṭhabbaṃ.
第二点以简约的分类声明，即“谓五蕴内所有五蕴依共性而略说”为“简称”；“如色蕴”等五蕴，以此共性划分层次亦为“拆分”。这是所指之“义”，亦是有名称之“义”。视其共同与特殊需分别了然，特殊对共同而言亦能自显，“何谓五蕴之统称”为问时，用包含之法引用“谓五蕴之称谓”。此谓“现有分别简称及拆分”，可证清楚。此处经论中所言意旨即如此，于开示处将再为明白说明。所谓拆分仅作举例，无非物质发生界、心理发生界的拆分。诸世间现象平等本性及对苦乐等之分别即为拆分。由此以地蕴等为例来说明“色蕴属于欲界”等理。
Evaṃ aṭṭhakathāyaṃ āgatanayena pāḷiyā atthayojanaṃ dassetvā idāni taṃ pakārantarena dassetuṃ ‘‘ayaṃ vā’’tiādi vuttaṃ. Tattha ayaṃ vāti vuccamānaṃ sandhāyāha. Etthāti etasmiṃ khandhapaññattivissajjane. Idanti idaṃ padaṃ. Yattako…pe… khandhapaññattiyā pabhedoti iminā saṅkhepato vitthārato ca khandhānaṃ pabhedaṃ pati paññattivibhāgoti dassitaṃ hoti. Tenāha ‘‘vatthubhedena…pe… dassetī’’ti. Pakaraṇantareti vibhaṅgapakaraṇe. Tattha hi sātisayaṃ khandhānaṃ vibhāgapaññatti vuttā. Tenāha aṭṭhakathāyaṃ ‘‘sammāsambuddhena hi…pe… kathitā’’ti. Ettha ca paṭhamanaye samukhena, dutiye vatthumukhena paññattiyā vibhāgā dassitāti ayametesaṃ viseso.
本注疏因巴利文言义申说者而来，现欲以分类方法展现，谓之“此谓”等语。其“此谓”者，指示断除五蕴假象之义。所谓“此”字，即指此一语词。又如前述五蘊差别，即简略而详尽地说明五蕴析分之义，谓之“假象区别”。因此说“以缘起分别……展示其义。”所谓“分类方法”，即细分章节，其中有详尽分述五蕴假象之说。由此注疏中称“正觉者所说”，此则分别于初、次二义，前示正面，后示对象，显此特异处也。
Esa nayoti iminā khandhapaññattiyā vuttamatthaṃ āyatanapaññattiyādīsu atidisati. Tattha ‘‘yāvatā pañcakkhandhā’’ti, ‘‘khandhānaṃ khandhapaññattī’’ti idaṃ paññattiniddesapāḷiyā ādipariyosānaggahaṇamukhena dassanaṃ. ‘‘Yāvatā dvādasāyatanānī’’ti, ‘‘āyatanānaṃ āyatanapaññattī’’ti imassa attho ‘‘yattakena paññāpanena saṅkhepato dvādasāyatanānī’’ti etena dassito, ‘‘yāvatā cakkhāyatana’’ntiādikassa pana ‘‘pabhedato cakkhāyatana’’ntiādikenāti. Tattha ‘‘cakkhāyatanaṃ…pe… dhammāyatana’’nti pabhedanidassanamattametaṃ. Etena avuttopi sabbo saṅgahito hotīti ‘‘tatrāpi dasāyatanā kāmāvacarā’’tiādi vuttaṃ. Ayaṃ vā ettha pāḷiyā atthayojanā – ‘‘yāvatā’’ti idaṃ sabbehi padehi yojetvā ‘‘yattakāni dvādasāyatanāni…pe… yattako dvādasannaṃ āyatanānaṃ, tappabhedānañca cakkhāyatanādīnaṃ pabhedo, tattako āyatanānaṃ āyatanapaññattiyā pabhedo’’ti pakaraṇantare vuttena vatthupabhedena āyatanapaññattiyā pabhedaṃ dassetītiādinā itarapaññattīsupi nayo yojetabbo.
此“说示法”者，复以上述五蕴假象解析为本义，尤强调众所依止之所缘假象，包括彼处所缘等诸所缘名目。例如“至于五蕴”、“五蘊假象”等语，是用巴利文所作假象名目原首尾归纳而成。“至于十二处”、“十二处假象”，其义是由初始说明，再以简略言辞归纳十二处假象之集合，而后又分别如“眼处假象”的差别等。此乃仅示差别之例，如是所集，悉归于十二处。此处“欲界所缘”等语，即巴利文假象联句之意——“至于”字，用于所有用语前连结，“所缘者”为假象辞，意谓“缘诸名假象，如十二处中眼所缘等诸差别之假象，乃由章节别示，点明此处差别假象之分”。由章节分类，分述差别，示明假象之分别，推及其他假象亦须如此理解。
§7
7. ‘‘Cha paññattiyo…pe… puggalapaññattī’’ti imaṃ apekkhitvā ‘‘kittāvatā…pe… ettāvatā indriyānaṃ indriyapaññattī’’ti ayaṃ pāḷipadeso niddesopi samāno pakaraṇantare vatthubhedena vuttaṃ khandhādipaññattippabhedaṃ upādāya uddesoyeva hotīti āha ‘‘uddesamattenevāti attho’’ti.
• 第七条“诸假象……谓人之假象”者，由此依止，“诸根假象”等分述，乃巴利语用辞释意之精要。于章节细分、以物为依的解析法，则称为五蕴等假象区别之说明。所谓“依目的而起”之义，即此言所标示。
Mātikāvaṇṇanā niṭṭhitā. · 论母注释已毕。
2. Niddesavaṇṇanā二、分别注释
1. Ekakaniddesavaṇṇanā一、一法分别注释
§1
1. Paccanīkadhammānaṃ jhāpanaṭṭhena jhānaṃ, tato suṭṭhu vimuccanaṭṭhena vimokkhoti nippariyāyena jhānaṅgāneva vimokkhoti aṭṭhakathāadhippāyo. Ṭīkākārena pana ‘‘abhibhāyatanaṃ viya sasampayuttaṃ jhānaṃ vimokkho’’ti maññamānena ‘‘adhippāyenāhā’’ti vuttaṃ. Jhānadhammā hi sampayuttadhammehi saddhiṃyeva paṭipakkhato vimuccanti, na vinā, tathā abhirativasena ārammaṇe nirāsaṅkappavattipīti adhippāyo. Yathā vā jhānaṅgānaṃ jhānapaccayena paccayabhāvato saviseso jhānapariyāyo, evaṃ vimokkhakiccayogato tesaṃ saviseso vimokkhapariyāyo, tadupacārena sampayuttānaṃ veditabbo. Paṭhamaṃ samaṅgibhāvatthanti paṭilābhaṃ sandhāyāha. ‘‘Phusitvā viharatīti paṭilabhitvā iriyatī’’ti hi vuttaṃ. Aṭṭhakathāyaṃ ‘‘yena hi saddhiṃ…pe… paṭiladdhā nāma hontī’’ti tehi sādhetabbasahajātādipaccayalābhoyevettha paṭilābho daṭṭhabbo. Yathā phasso yattha uppanno, taṃ ārammaṇaṃ phusatīti vuccati, evaṃ sampayuttadhammepi taṃsabhāvattāti āha ‘‘samphassena phusanattha’’nti. Tassa ‘‘vivaratī’’ti iminā sambandho. Itarehīti upacārampītiādinā upacārapurimappanāparappanānaṃ paṭilābhakāraṇanti vacanehi. Itare kāraṇattheti ‘‘upacārena…pe… phusatiyevā’’ti vutte kāraṇatthadīpake atthe. Phusati phalaṃ adhigacchati etāyāti kāraṇabhāvassa phusanāpariyāyo veditabbo.
第一条以烦恼之终结作禅定，继而善获解脱，遂成自由；此为本注疏之主旨。释者以为“禅定如围护境界，获解脱为禅定之后续效果”，故称为主旨。禅之法随境转变，彼此相联，常与相应境结合，非离别；禅之专注乃依止于正念，藉以消除意念杂扰。因禅果之变化而生诸禅品，亦成连属，故禅获解脱亦随之有不同表现，应由此细察。谓首要从平和无碍之正受着手，所谓“已触而住”，即已得心所摄受。注疏谓：“依合诸禅……得此称谓”，乃指诸缘相成之顺缘得果。以所触处为心之依赖，故谓“以触为缘”。“展开”即联系，指缘起之关系。所谓“他者前后”即因果相续，称为前因后果之依赖因缘。谓“因”，指取用而得之触，缘起连属之因，谓“缘”，心所因之果，谓“果”。
Paṭhamatthamevāti samaṅgibhāvatthameva. Tāni aṅgānīti iminā jhānakoṭṭhāsabhāvena vuttadhammāyeva gahitā, na phassapañcamakaindriyaṭṭhakādibhāvenāti vuttaṃ ‘‘sesā…pe… saṅgahitānī’’ti. Evaṃ satīti sukhasaṅkhātajhānaṅgato vedanāsomanassindriyānaṃ sesitabbabhāve sati. Evañhi nesaṃ phassakatā itarassa phassitabbatāva siyā. Tenāha ‘‘sukhassa phusitabbattā’’ti. Vedayitādhipateyyaṭṭhehīti ārammaṇānubhavanasaṅkhātena vedayitasabhāvena, tasseva sātavisesasaṅkhātena sampayuttehi anuvattanīyabhāvena ca. Upanijjhāyanabhāvopi yathāvuttavedayitādhipateyyaṭṭhavisiṭṭho oḷārikassa ārammaṇassa nijjhāyanabhāvo. Abhinnasabhāvopi hi dhammo purimavisiṭṭhapaccayavisesasambhavena visesena bhinnākāro hutvā visiṭṭhaphalabhāvaṃ āpajjati. Yathekaṃyeva kammaṃ cakkhādinibbattihetubhūtaṃ kammaṃ. Tena vuttaṃ ‘‘vedayitā…pe… vuttattā’’ti. Aṅgānīti nāyaṃ tapparabhāvena bahuvacananiddeso anantabhāvato, kevalañca aṅgānaṃ bahuttā bahuvacanaṃ, tena kiṃ siddhaṃ? Paccekampi yojanā siddhā hoti. Tena vuttaṃ ‘‘paccekampi yojanā kātabbā’’ti. Yadi ‘‘sukhaṃ ṭhapetvā’’ti yojanāyaṃ sesā tayo khandhā honti, sesā tayo, cattāro ca khandhā hontīti vattabbaṃ siyāti? Na, catūsu tiṇṇaṃ antogadhattā. Tenāha ‘‘sabbayojanā…pe… vutta’’nti.
谓首重在得平和无碍，此即诸禅法诸支捆绑的基础，非以眼之五根绪分别论述，而是以禅支合成总说。故注疏云“余悉诸支合成”，此为禅支与感受苦乐心根相关执摄之统称。然则此显彼隐，故称“能乐之触显现”。以感受为主，谓诸触缘所觉之情态亦应随之而有差别。由此知，诸法虽同性，但因先后不同，致其差别显著如异果。好比行为之因，生起眼识之缘，这里说“以感受为督”、“以感受说法”，是指诸根任一皆为之。谓“诸支”非复多意，而为复数之说。故所谓“单独之诸支合成”，为复数之呼。亦有注疏明示“单独连结”，以明理趣深也。若言“以快乐为根”，此即余三蕴同属，故四蕴亦复齐全。综言“诸缘假象皆示”亦未尝不成。
§2
2.Asamayavimokkhenāti heṭṭhāmaggavimokkhena. So hi lokiyavimokkho viya adhigamavaḷañjanatthaṃ pakappetabbasamayavisesābhāvato evaṃ vutto. Aggamaggavimokkho pana ekaccāsavavimuttivacanato idha nādhippeto. Tenāha ‘‘ekacce āsavā parikkhīṇā hontī’’ti. Ekaccehi āsavehi vimuttoti diṭṭhāsavādīhi samucchedavimuttiyā vimutto. Asamaya…pe… lābhenāti yathāvuttaasamayavimokkhassa upanissayabhūtassa adhigamena. Tato eva sātisayena, ekaccehi kāmāsavehi vimutto vikkhambhanavasenāti attho. So eva ekaccasamayavimokkhalābhī yathāvutto samayavimutto asamayavimokkhavisesassa vasena samayavimokkhapaññattiyā adhippetattā. Soti asamayavimokkhūpanissayasamayavimokkhalābhī. Tena sātisayena samayavimokkhena. Tathāvimuttova hotīti ettha iti-saddo hetuattho. Yasmā tathāvimutto hoti, tasmā samayavimuttapaññattiṃ laddhuṃ arahatīti pariññātatthaṃ hetunā patiṭṭhāpeti. Byatirekamukhenapi tamatthaṃ pākaṭataraṃ kātuṃ ‘‘puthujjano panā’’tiādi vuttaṃ. Tattha samudācārabhāvatoti samudācārassa sambhavato. Soti jhānalābhī puthujjano.
第二条“不时解脱”，即应以修行正道达成之解脱。此解脱如世间解脱，因其缺乏适时之殊胜特色，故未列为高级诸解脱。所谓“殊胜解脱”，本特指断除烦恼的清净解脱，此处未取用。复引“若有少数烦恼断绝”，示释解脱范畴之不同。如所声明“不时解脱之获”，依靠适当因缘而生之理释也。进而以“五蕴破坏”，以示断除烦恼以致解脱具象之相。所谓“正时解脱”其实指此意。引此为证，因“如是解脱”，故取此为阿拉汉果之显证。若反不同，则“凡夫则不同”，既非阿拉汉者。彼处又云“原理即可理会”，为深入解宗旨。因彼修行者已证果位故，故得谅解此理通达。由此示范解脱理义分类之法。此“解脱”者，即超越娑婆世界苦之解脱也。
Yadi punarāvattakadhammatāya puthujjano samayavimuttoti na vutto, tadabhāvato kasmā arahā tathā na vuttoti āha ‘‘arahato panā’’tiādi. Tadakāraṇabhāvanti tesaṃ vimokkhānaṃ, tassa vā samayavimuttibhāvassa akāraṇabhāvaṃ. Sabboti sukkhavipassakopi samathayānikopi aṭṭhavimokkhalābhīpi . Bahiabbhantarabhāvā apekkhāsiddhā, vattu adhippāyavasena gahetabbarūpā cāti āha ‘‘bāhirānanti lokuttarato bahibhūtāna’’nti.
如果复业造作的性质论者称凡夫得解脱不为人所说，由于此不存在，何故不称阿拉汉得此呢？此乃彼等解脱不存在之故，或缘无解脱之因故。即使是圣者或有见止之士，于此八解脱果亦为————内外皆有、由缘成故可分别之境，引言为“外者”，谓自世间超越而成外者。
§3
3.Rūpatoaññaṃ na rūpanti tattha rūpapaṭibhāgaṃ kasiṇarūpādi rūpa-saddena gahitanti tadaññaṃ paṭhamatatiyāruppavisayamattaṃ arūpakkhandhanibbānavinimuttaṃ arūpa-saddena gahitaṃ daṭṭhabbaṃ. Paṭipakkhabhūtehi kilesacorehi amūsitabbaṃ jhānameva cittamañjūsaṃ. Samādhinti vā samādhisīsena jhānameva vuttanti veditabbaṃ.
3. 从形相上说，非他种之形。此处以形相部分，如遍项形等，以形声加以摄持。以此称为他种，或首、次轮住间境之类，所缘非色界，非色界缔合灭度之境，是应以非色声摄持，故应观之。不可由相反之染污贼物等所玷污，只有禅定所净化心性。此谓禅定，或曰以禅定力言禅定者，应当知之。
§4
4.Attano anurūpena pamādenāti ettha anāgāmino adhikusalesu dhammesu asakkaccaasātaccakiriyādinā. Khīṇāsavassa pana tādisena pamādapatirūpakena, tādisāya vā asakkaccakiriyāya. Sā cassa ussukkābhāvato veditabbā. Paṭippassaddhasabbussukkā hi te uttamapurisā. Samayena samayanti samaye samaye. Bhummatthe hi etaṃ karaṇavacanaṃ upayogavacanañca. Anipphattitoti samāpajjituṃ asakkuṇeyyato. Assāti ‘‘tesañhī’’tiādinā vuttassa imassa aṭṭhakathāvacanassa. Tenāti yathābhatena suttena.
4. 以自体不相应的慵惰，即非来者于高级善法中不适当、不正确行为等。灭尽漏者有此类懈怠为其相，或以此非适当行为为因。应知该人无躁急。全然宁静者已是上士之相。随时随刻安稳。此谓实际上的因与缘及用语。无胜不入，不能到恒定境界。‘.assati’即“彼等意”（原文）等所说之故。句中“tena”谓依修多罗原文如是。
§5
5. Yenādhippāyena ‘‘dhammehī’’ti vattabbanti vuttaṃ, taṃ vivaranto ‘‘idhā’’tiādimāha. Tattha idhāti ‘‘parihānadhammo aparihānadhammo’’ti etasmiṃ padadvaye. Tatthāti ‘‘kuppadhammo akuppadhammo’’ti padadvaye. Sati vacananānatte attheva vacanatthanānattanti āha ‘‘vacanatthanānattamattena vā’’ti. Vacanatthaggahaṇamukhena gahetabbassa pana vibhāvanatthassa natthettha nānattaṃ, yato tesaṃ pariyāyantaratāsiddhi.
5. 关于以方略言“有法”，已述。因此说“此处”，指“破坏法与非破坏法”二词。又“是处”指“可恶法与不可恶法”二词。言辞虽不同，意相同，故曰“即使词义不同亦同意”。当以受辞义蕴含为依归，非此处不同，盖因其同义表面现。
§7-8
7-8.Samāpatticetanāti yāya cetanāya samāpattiṃ nibbatteti samāpajjati ca. Tenāha ‘‘tadāyūhanā’’ti. Ārakkhapaccupaṭṭhānā satīti katvā āha ‘‘anurakkhaṇā…pe… satī’’ti. Tenāha ‘‘ekārakkho satārakkhena cetasā viharatī’’ti. Tathā hi sā ‘‘kusalākusalānaṃ dhammānaṃ gatiyo samannesatī’’ti vuttā.
7-8. 所谓入于所愿的意，即与该意共现生起及入境，谓之入定；且谓“那时聚集”。标示守护现前，曰“守护……具足……念”，故曰“一守护者，以守护心而住”。此为有善不善法之所归之所，故有此说。
§11
11. Aggamaggaṭṭhopi itaramaggaṭṭhā viya anupacchinnabhayattā bhayūparatavohāraṃ labhatīti āha ‘‘arahattamaggaṭṭho ca…pe… bhayūparato’’ti.
11. 亦如初道轮出现时，宛如别道轮，由不间断的无畏而获得无畏之现象，故曰“阿拉汉道轮……具足无畏”。
§12
12.Kecīti tihetukapaṭisandhike mandabuddhike sandhāyāha. Tena vuttaṃ ‘‘duppaññāti iminā gayhantī’’ti. Dubbalā paññā yesaṃ te duppaññāti.
12.所谓迟钝妄想，即因三重因缘而相续起，故称为迟钝愚钝。由此得言“愚昧难觉者是被此所缚”，其中愚昧者即诸迟钝愚钝心智之众。
§14
14. Aniyatadhammasamannāgatasseva paccayavisesena niyatadhammapaṭilābhoti āha ‘‘yattha…pe… hontī’’ti. Tadabhāvāti niyatāniyatavomissāya pavattiyā abhāvā.
14.此处如同具有不确定法特性般，以特定因缘而得确定法，故言“何处……皆有”，谓由此情况而成。此说明确定与不确定之法相对而言，是因缘发生变化必无缺失而现前。
§16
16.Pariyādiyitabbānīti pariyādakena maggena khepetabbāni. Taṇhādīnaṃ palibudhanādikiriyāya matthakappattiyā sīsabhāvo veditabbo, nibbānassa pana visaṅkhārabhāvato saṅkhārasīsatā. Tenāha ‘‘saṅkhāravivekabhūto nirodho’’ti. Keci pana ‘‘saṅkhārasīsaṃ nirodhasamāpattī’’ti vadanti, taṃ tesaṃ matimattaṃ paññattimattassa sīsabhāvānupapattito taduddhañca saṅkhārappavattisabbhāvato. Saha viyāti ekajjhaṃ viya. Etena sama-saddassa atthamāha. Sahattho hesa sama-saddo. Saṃsiddhidassanenāti saṃsiddhiyā niṭṭhānassa uparamassa dassanena.
16.所谓应当确知的，即通过确知道理而应当了知的事理。由烦恼如渴爱等被觉悟等所趋使，因而发生作用，堪应了知其根本性质，余如涅槃因无为相故为终极法应了知。故说“缘心灭者即是涅槃”。有人言“涅槃是缘心灭的究竟”，此乃依众说之一而非完整见解，亦因缘法之普遍发生，故不合适于最高境界。缘于此，以为和合同意故宣说为“区别意义”。据理解，上下文语义均为共通无误。成功显现者，谓通过证知而达灭尽境界之显现。
Idhāti imissā puggalapaññattipāḷiyā, imissā vā tadaṭṭhakathāya. Kilesapavattasīsānanti kilesasīsapavattasīsānaṃ. Tesu hi gahitesu itarampi pariyādiyitabbaṃ kilesabhāvena pariyādiyitabbatāsāmaññena ca gahitameva hotīti kilesavaṭṭapariyādānena maggassa itaravaṭṭānampi pariyādiyanaṃ. Vaṭṭupacchedakena maggeneva hi jīvitindriyampi anavasesato nirujjhatīti. Kasmā panettha pavattasīsaṃ visuṃ gahitanti codanaṃ sandhāyāha ‘‘pavattasīsampī’’tiādi. Odhiso ca anodhiso ca kilesapariyādāne sati sijjhamānā paccavekkhaṇavārā tena nipphādetabbāti vuttā. Tenevāha ‘‘kilesapariyādānasseva vārā’’ti. Idāni tamatthaṃ āgamena sādhento ‘‘vimuttasmi’’ntiādimāha. Cuticittena hotīti idaṃ yathāvuttassa kilesapariyādānasamāpanabhūtassa paccavekkhaṇavārassa cuticittena paricchinnattā vuttaṃ, tasmā cuticittena paricchedakena paricchinnaṃ hotīti attho.
此词义乃指本处人分别定义所及所依，或注疏所述。所谓染污烦恼余流，即染污之余流及烦恼之余流，两者相连。其中包含已成法中尚有诸余流之烦恼，亦应一般方式分析其烦恼性质，故依烦恼绳缚之说而示意也。由烦恼相切割，因缘道理依止时，即便生命根作用亦不能枯灭。由此，言诸余流亦宜清净，因而现成“余流皆清净”等词呼应。有分别者，谓有清净与非清净之别，故注解“烦恼余流之清净”等语。进而表明，有分别之清净状态，见于烦恼绳缚完成消灭时，可得观察之机。故云“烦恼绳缚之观察道理”。依现证立正等理，宣示“正为解脱界”之言。谓此为从观察道理之完结所示。根断余流即为完成解脱界，故号为“断余流”。依本义，此法可称为切断完成之义。
§17
17.Tiṭṭheyyāti na upagaccheyya. Ṭhānañhi gatinivatti. Tena vuttaṃ ‘‘nappavatteyyā’’ti.
17.所谓停留，即不应接近该处，也不会失去所在之处。由此而成说“不应起转移”。
§18
18. Payirupāsanāya bahūpakārattā payirupāsitabbattā.
18.为使恭敬宽广，应多方助缘而恭敬奉持。
§20
20. Aggavijjā yassa anadhigatavijjādvayassa hoti, so ce pacchā vijjādvayaṃ adhigacchati, tassa paṭhamaṃ adhigatavijjādvayassa viya atevijjatābhāvā yadipi nippariyāyatā tevijjatā, paṭhamaṃ adhigatavijjādvayassa pana sā savisesāti dassento ‘‘yāya katakiccatā’’tiādimāha. Tattha aggavijjāti āsavakkhayañāṇaṃ, aggamaggañāṇameva vā veditabbaṃ. Sā ca tevijjatāti yojanā.
二十。所谓最高智慧者，是指尚未得双重智慧之人；若后来得双重智慧者，即使是先前已得的双重智慧，也不具过度聪慧无需困惑的境界，虽然灭尽同样是三重智慧；先得双重智慧者，对其所担当之事，乃称为特异，说明为“所行的某些事”。其中最高智慧，是断烦恼智，或观知究竟道智。所谓三重智慧，以长度的测量单位约为“约跳”。
§22
22.Tatthevāti saccābhisambodhe eva.
二十二。所谓正见，正是在觉悟圣谛时所现。
§24
24.Tanti nirodhasamāpattilābhino ubhatobhāgavimuttatāvacanaṃ. Vuttalakkhaṇūpapattikoti dvīhi bhāgehi dve vāre vimuttoti evaṃ vuttalakkhaṇena upapattito yuttito samannāgato. Eseva nayoti yathā catunnaṃ arūpasamāpattīnaṃ ekekato nirodhato ca vuṭṭhāya arahattaṃ pattānaṃ vasena pañca ubhatobhāgavimuttā vuttā, tathā sekkhabhāvaṃ pattānaṃ vasena pañca kāyasakkhino hontīti katvā vuttaṃ.
二十四。此处是指二个方面的解脱（即苦集灭道四谛中的灭谛完成时），以两重自由解脱来称呼。所谓“说义标志成立”为此，指以二个方面来判定只有两种自由解脱的成立，这是以教义标志而成立、确立的说法。如同四禅次第获得解脱时，因其各个层次的涅槃而有五种双方解脱说；同样在成为沙彌时，因五种身体制约的不在而有五种身体自由，故如此宣说。
Dassanakāraṇāti iminā ‘‘disvā’’ti ettha tvā-saddo hetuatthoti dasseti yathā ‘‘sīhaṃ disvā bhayaṃ hotī’’tiādīsu. Dassane sati parikkhayo, nāsatīti āha ‘‘dassanāyattaparikkhayattā’’ti. Purimakiriyāti āsavānaṃ khayakiriyāya purimakiriyā. Samānakālattepi hi kāraṇakiriyā phalakiriyāya purimasiddhā viya voharīyati. Tato nāmakāyato muccanato. Yato hi yena muccitabbaṃ, taṃ nissito hotīti vuttaṃ ‘‘nāmanissitako’’ti. Tassāti kāyadvayavimuttiyā ubhatobhāgavimuttabhāvassa. Arūpaloke hi ṭhitārahantavasenāyamattho vutto. Tenāha ‘‘sutte hī’’tiādi.
说明之因，是此处“见”字，表示因果之义，正如“见狮子生怖惧”等。于见时有消尽、不存之义，故称为“见者所属消除”。“前因行为”者，为烦恼消除的前因行为；同时期亦有行为作为因果，前者作为行为已成立。因“解脱于名称与身体”，故谓“依于名称者”，指二身解脱状态。乃指于无色界中住持阿拉汉者，此意明白。故言“经中如是”亦表明此意。
Dvīhi bhāgehīti vikkhambhanasamucchedabhāgehi. Dve vāreti kilesānaṃ vikkhambhanasamucchindanavasena dvikkhattuṃ. Kilesehi vimuttoti idaṃ paṭhamatatiyavādānaṃ vasena vuttaṃ, itaraṃ dutiyavādassa. Arūpajjhānaṃ yadipi rūpasaññādīhi vimuttaṃ taṃsamatikkamādinā pattabbattā, pavattinivārakehi pana kāmacchandādīhiyevassa vimutti sātisayāti dassento ‘‘nīvaraṇasaṅkhātanāmakāyato vimutta’’nti āha. Yañcāpi arūpajjhānaṃ rūpaloke vivekaṭṭhatāvasenapi rūpakāyato vimuttaṃ, taṃ pana rūpapaṭibandhachandarāgavikkhambhaneneva hotīti vikkhambhanameva padhānanti vuttaṃ ‘‘rūpataṇhāvikkhambhanenarūpakāyato ca vimuttattā’’ti. Ekadesena ubhatobhāgavimuttaṃ nāma hoti samucchedavimuttiyā abhāvā.
所谓二个方面，是指断除分散和断绝之两方面。所谓两种，是指断除烦恼分散的二次。说“断除烦恼”依照第一、第二之说法分别论述。无色禅定中，虽因色想等而解脱，但应以超越此诸禅定而获得，如与止灭禅止同步，断绝欲等五盖者解脱，称为“盖聚名身体界解脱”。且无色禅定因色界清净隔断更胜，也成于色身解脱，但此时因断除色身取欲、爱欲而成，此谓为断除状态。故称“以破断色欲爱欲为首”，即以破断色欲爱欲身体界而成解脱。唯一名称谓二身解脱，彼无断绝解脱之相。
§25
25. ‘‘Sattisayo’’ti viya samudāye pavatto vohāro avayavepi dissatīti dassento āha ‘‘aṭṭhavimokkhekadesena…pe… vuccatī’’ti.
二十五。谓如二十八法中，因缘生起的表现，乃在组成部分中显现，为此示说“二十八释脱之一……如是说”。
§26
26.Phuṭṭhānanti phassitānaṃ, adhigatānanti attho. Antoti antasadiso phassanāya parakālo. Tadanantaro hi tappariyosāno viya hotīti. Kālavisayo cāyaṃ anta-saddo, na pana kālattho. Tenāha ‘‘adhippāyo’’ti. Nāmakāyekadesatoti nīvaraṇasaṅkhātanāmakāyekadesato. Ālocito pakāsito viya hoti vibandhavikkhambhanena ālocane pakāsane samatthassa ñāṇacakkhuno adhiṭṭhānasamuppādanato. Na tu vimuttoti vimuttoti na vuccateva.
二十六、所称“接触者”为受到接触者，所称“获得者”为获得者。“终”是指接触的终结期。“终”是因为其后接着正如一场热病的终结一样消失无余。所以此“终”是时间的标志符，非指时间本身。因此称为“支配因缘”。此名“名称之一”是“烦恼名之一”。其义如被审察、光明显现之物，一如为能以障碍阻断之审察或显现，是由智慧之眼通过断决确立而生，不是解脱，这不称作真正的解脱。
§28
28.Imaṃ pana nayanti ‘‘apica tesa’’ntiādinā āgatavidhiṃ. Yena visesenāti yena kāraṇavisesena. Soti diṭṭhippattasaddhāvimuttānaṃ yathāvutto paññāya viseso. Paṭikkhepo kato kāraṇassa avibhāvitattā. Ubhatobhāgavimutto viya, paññāvimutto viya vā sabbathā avimuttassa sāvasesavimuttiyampi diṭṭhippattassa viya paññāya sātisayāya abhāvato saddhāmattena vimuttabhāvo daṭṭhabbo. Saddhāya adhimuttoti idaṃ āgamanavasena saddhāya adhikabhāvaṃ sandhāya vuttaṃ, maggādhigamato panassa paccakkhameva ñāṇadassanaṃ.
二十八、此处之引连“还有于彼”等，是依照来法，即特定之由缘、特定之缘故。所指的是那些通过智慧得以开悟且信解解脱者，依正法利得知之，因缘未明二者之弃除。故彼如二方释脱者，或者智慧解脱者，无论如何，解脱者之所有分别之解脱亦当视为信解脱之表现。所谓信之增加即此，根据来法，谓信力增进，故成成立道之前提；成道时观见显然现前。
§31
31. ‘‘Sototi ariyamaggassa nāma’’nti nippariyāyena taṃsamaṅgī sotāpannoti adhippāyena codako ‘‘api-saddo kasmā vutto’’ti codanaṃ uṭṭhāpetvā ‘‘nanū’’tiādinā attano adhippāyaṃ vivarati. Itaro ‘‘nāpanna’’ntiādinā pariharati. Samannāgato eva nāma lokuttaradhammānaṃ akuppasabhāvattā. Itarehīti dutiyamaggaṭṭhādīhi. So evāti paṭhamaphalaṭṭho eva. Idhāti imasmiṃ sattakkhattuparamaniddese. Sotaṃ vā ariyamaggaṃ ādito panno adhigatoti sotāpannoti vuccamāne dutiyamaggaṭṭhādīnaṃ nattheva sotāpannabhāvāpatti. Sutte pana sotaṃ ariyamaggaṃ ādito mariyādaṃ amuñcitvāva panno paṭipajjatīti katvā maggasamaṅgī ‘‘sotāpanno’’ti vutto. Pariyāyena itaropi tassa aparihānadhammattā sotāpannoti veditabbaṃ. Pahīnāvasiṭṭhakilesapaccavekkhaṇāya samudayasaccaṃ viya dukkhasaccampi paccavekkhitaṃ hoti saccadvayapariyāpannattā kilesānanti āha ‘‘catusaccapaccavekkhaṇādīna’’nti. Ādi-saddena phalapaccavekkhaṇauparimaggaphaladhamme ca saṅgaṇhāti.
三十一、“声”即圣道之名，透过同义词与定义说明此即所谓“声入”，借支配因缘驱策。意在启发疑问“为何称之为‘声’?”藉由“果然不虚”等语回答，此外又以“未入”等词语否认异说。此“声入”专指世间出世间法不动摇之特质，其余则由第二圣道等依释显。此为初果之证。于此七十年间声明。声入既是以圣道已起，智慧已获者称之，但第二圣道之后无声入觉证。经文中声入谓以圣道已起，正行之智得成就，初证由之称“声入”，以其余果位无此名。循其定义，他果皆以无失 转变之法，故应知为声入。借四圣谛观照一切烦恼净除之果，名为“如四圣谛观照”等。首声次果对应。
§32
32.Mahākulamevāti uḷārakulameva vuccati ‘‘kulīno kulaputto’’tiādīsu viya.
三十二、大族或称巨大家族，正如“出身族贵，族子”一类称谓。
§33
33. Sajjhānako aparihīnajjhāno kālakato brahmalokūpago hutvā vaṭṭajjhāsayo ce, uparūpari nibbattitvā nibbāyatīti āha ‘‘anāgāmisabhāgo’’ti. Yato so jhānānāgāmīti vuccati. Tenāha ‘‘anāvattidhammo’’ti.
三十三、专注禅定且未失专注者，若天上梵天界之来，此说“非还来者之类”亦即从禅中不再退转。故称“非退转法”。
§36
36. Parayoge tvā-saddo tadanto hutvā ‘‘parasaddayoge’’ti vutto, appatvāti vuttaṃ hotīti ‘‘appattaṃ hutvā’’ti iminā vuccati.
三十六、“并合”之声，意谓终结之后，如“并合之声”是名，所谓“不发生”，言其成就后无犯故曰“不犯戒”之义。
§37
37.Tenāti ‘‘upahaccā’’ti padena. Nanu ca vemajjhātikkamo ‘‘atikkamitvā vemajjha’’nti iminā pakāsito hotīti adhippāyo.
37. 『以此』者，即『打击』之词也。然则，超越中间之义，已由『越过中间』一语所揭示——此乃其意趣所在。
§40
40.Taṇhāvaṭṭasotā taṇhāvaṭṭabandhā. Tassāti sotassa. Sambandhe cetaṃ sāmivacanaṃ. Uddhaṃsotassa uparibhavūpagatā ekaṃsikāti āha ‘‘yattha vā tattha vā gantvā’’ti. Tassāti uddhaṃsotassa. Tatthāti avihesu. Lahusālahusagatikāti lahukālahukāyugatikā, lahukālahukañāṇagatikā vā. Uppajjitvāva nibbāyanakādīhīti ādi-saddena ‘‘ākāsaṃ laṅghitvā nibbāyatī’’tiādinā vuttā tisso upamā saṅgaṇhāti. Antarāupahaccaparinibbāyīhi adhimattatā, uddhaṃsotato anadhimattatā ca asaṅkhārasasaṅkhāraparinibbāyīnaṃ na veditabbāti yojanā. Te evāti antarāupahaccaparinibbāyiuddhaṃsotā eva. Yadi evaṃ asaṅkhārasasaṅkhāraparinibbāyīnaṃ upamāvacanena tato mahantatarehi kasmā vuttanti codanaṃ sandhāyāha ‘‘tato mahanta…pe… dassanattha’’nti.
40.渴爱轮流转流，谓之渴爱轮转之缚。其“tas-sa”为“轮”之属格。‘缚’为所相关联者，此即随所依词。次曰‘上轮流’与‘下轮流’内涵分明，一者为向上流转，一者为向下流转。又谓‘往此或彼处而去’者，指其上轮流。‘tas-sa’者为上轮流之属格，‘tat-tha’指其处所在。‘轻微而轻微之运动’者，或谓轻快、细微且迅速之运动；亦有谓轻细智慧状之运动。发起即生时，乃至涅槃之始，以语‘越过虚空而于涅槃’等，举三种譬喻。此指界限超越涅槃者，乃指涅槃之相不可测量且非为所知，故以此作界限。于未涅槃前之间隙分别为“界限超越涅槃者”，与“上轮流者”对比。若依非造作即涅槃者之譬喻，则有更大之义，故为启发而说“更大者……为显现用”。
Tenāti ‘‘no cassa, no ca me siyā’’ti vacanena. Tenāti vā yathāvuttena tassa atthavacanena. Imassa dukkhassāti imassa sampati vattamānassa viññāṇādidukkhassa. Udayadassanaṃ ñāṇaṃ. Catūhipīti ‘‘no cassā’’ti catūhi padehi. Yaṃ atthīti yaṃ paramatthato vijjati . Tenāha ‘‘bhūtanti sasabhāva’’nti, bhūtanti khandhapañcakanti attho. Yathāha ‘‘bhūtamidanti, bhikkhave, samanupassathā’’ti. Vivaṭṭamānaso viviccamānahadayo taṇhādisotato nivattajjhāsayo. Upekkhako hotīti cattabhariyo viya puriso bhayaṃ nandiñca pahāya udāsino hoti.
“Tenāti”用“不属彼、不属我”的语句。或谓此为其明确含义。此所谓苦者，指此聚合中存在的意识等诸种苦。所谓“觉知开现”之智。谓“Catūhipi”者为“不属彼”于四词中。所谓“此义”，即真实最高之义。云“存在即形相总和”，形相五蕴总摄之意。譬喻言“世尊称：诸比库应当正观存在”。思惟者乃清净心，出离于渴爱等诸轮回，称为无执者。此人如四倍菩萨，远离恐惧与乐爱，故称为漠然无欲者。
Avisiṭṭheti hīne. Visiṭṭheti uttame. ‘‘Bhave’’ti vatvā ‘‘sambhave’’ti vuccamānaṃ avuttavācakaṃ hotīti dassento ‘‘paccuppanno’’tiādimāha. Bhūtameva vuccatīti yaṃ bhūtanti vuccati, tadeva bhavoti ca vuccati, bhavati ahosīti vā. Sambhavati etasmāti sambhavo. Tadāhāro tassa bhavassa paccayo. Anukkamena maggapaññāyāti vipassanānukkamena laddhāya ariyamaggapaññāya. Tenāti sekkhena.
『于卑劣者』谓于下劣之中。『于殊胜者』谓于最上之中。注疏说『现在』等语，是为显示：先说『有』，再说『生起』，乃是表达了前所未言之义。『唯说已生者』——凡称为『已生』者，即称为『有』，或谓『现有』、『曾有』。『由此而生起』，故名『生起』。彼食为彼有之缘。『依次第而得道慧』——谓依观之次第所获得的圣道之慧。『以此』谓以有学者。
Ekakaniddesavaṇṇanā niṭṭhitā. · 一法分别注释已毕。
2. Dukaniddesavaṇṇanā二、二法说明注释
§63
63.Kassacīti kassacipi. Kathañcīti kenaci pakārena, vikkhambhanamattenāpīti vuttaṃ hoti. Ajjhattaggahaṇassāti attānaṃ adhikicca uddissa pavattaggāhassa.
63. 『对任何人』谓对任何人亦然。『以任何方式』谓以任何一种方式，乃至仅以压制之程度——如是所说。『对内取执』谓以自身为所缘、为对象而生起之执取。
§83
83.Purimaggahitanti ‘‘karissati me’’tiādinā cittena paṭhamaṃ gahitaṃ. Taṃ katanti taṃ tādisaṃ upakāraṃ. Puññaphalaṃ upajīvanto kataññupakkhe tiṭṭhatīti vuttaṃ ‘‘puññaphalaṃ anupajīvanto’’ti.
83. 『先前所受取者』——谓以『彼将为我而作』等心，最初所受取者。『彼已为』谓彼如此之利益已完成。所谓『不依止功德之果报而活』，乃是说：依止功德之果报而活者，站在知恩一方。
§90
90. Guṇapāripūriyā paripuṇṇo yāvadattho idha tittoti āha ‘‘niṭṭhitakiccatāya nirussukko’’ti.
第九十。品德圆满而充实，意指在此处讲说此法乃为完成任务时，毫无烦恼不安。
Dukaniddesavaṇṇanā niṭṭhitā. · 二法说明注释终了。
3. Tikaniddesavaṇṇanā三、三法说明注释
§91
91.Sesasaṃvarabhedenāti kāyikavācasikavītikkamato sesena saṃvaravināsena. So pana dvāravasena vuccamāno manodvāriko hotīti āha ‘‘manosaṃvarabhedenā’’ti. Idāni taṃ pakārabhedena dassento ‘‘satisaṃvarādibhedena vā’’ti āha, muṭṭhasaccādippavattiyāti attho. Yaṃ kiñci sabhāvabhūtaṃ caritampi ‘‘sīla’’nti vuccatīti akusalassapi sīlapariyāyo vutto.
第九十一。所谓断除制戒者，是指身体、言语两种过失的断除，即以断除制戒的破坏为断除制戒。不仅如此，称作断门者，是指心门，也即心的制戒断除，故称为『断除心之制戒』。此处以此种断法示现，又说『由念制戒等之断除』，意指由根本的念正等诸法流转。凡一切本性行为，皆谓之『戒』，即使不善亦称戒的一种范畴。
§94
94.Samānavisayānanti paṭhamaphalādiko samāno evarūpo visayo etesanti samānavisayā, tesaṃ.
第九十四。同类标的者，谓初果等同类性质的果位等类似的境界，故谓之同类标的。
§107
107.Tadattho tappayojano lokuttarasādhakoti attho. Tassa paramatthasāsanassa. Mūlekadesattāti mūlabhāvena ekadesattā.
第一〇七。此意指止脱之缚，即超世间的根本解脱。所谓根本一指一根本法的本质或本原。
§118
118.Unnaḷo uggatatucchamāno.
第一一八。粗大而骄傲者，谓内心骄矜傲慢。
§123
123. Sīlassa anuggaṇhanaṃ aparisuddhiyaṃ sodhanaṃ apāripūriyaṃ pūraṇañcāti āha ‘‘sodhetabbe ca vaḍḍhetabbe cā’’ti. Adhisīlaṃ nissāyāti adhisīlaṃ nissayaṃ katvā uppannapaññāya.
第一二三。谓戒的随顺，指难净化、难圆满、难成就之处，故云『须净化并增长之』。这里说「应当净化且增长」，意即在具足更高戒的基础上，令智慧初现发起。
§124
124.Gūthasadisattameva dasseti, na gūthakūpasadisattanti adhippāyo. Gūthavaseneva hi kūpassapi jigucchanīyatāti. Ayañca attho gūtharāsiyeva gūthakūpoti imasmiṃ pakkhe navattabbo siyā.
第124条。仅仅说类似地窖的东西，并非地下水井。因为连水井也像地窖一样，是容易令人厌恶的。这就是说，就本义而言，地下水井实际上是指地窖，在这里应当如此理解。
§130
130. Sarabhaṅgasatthārādayo rūpabhavādikāmādipariññaṃ katvā paññapento lokiyaṃ pariññaṃ sammadeva paññapentīti āha ‘‘yebhuyyena na sakkontī’’ti. Asamatthabhāvaṃ vā sandhāya no ca paññāpetuṃ sakkontīti vuttanti yojanā.
第130条。诸如界限标志等诸种载体，因为其生色等缘起的性质而被完熟，属世间完熟仍须正当认识；因此说“无法达成”（无能做到）。“无法做到”的意思是既不可能成就，也不能认识，这即为定义。
Tikaniddesavaṇṇanā niṭṭhitā. · 三法说明注释终了。
4. Catukkaniddesavaṇṇanā四、四法说明注释
§133
133.Parenāti aññena, āṇattenāti attho. Āṇattiyā attanā cāti āṇāpakassa āṇattiyā, attanā ca āṇattena kataṃ tañca tassa āṇāpakassa yaṃ vacīpayogena katanti yojanā. Āṇattiyā pāpassāti āṇāpanavasena pasutapāpassa.
第133条。“别人所作”意谓“受他人所造”。“受他人所造”和“自己所作”分别指的是对所包摄者的不同角度：受他人所造指因他人言语造作而受影响的部分，自己所作指自己以言语运用所成就的部分。因“受他人所作”而生之不善，即指受他人言语的恶业。
§148
148.Desanāya karaṇabhūtāya. Dhammānanti desanāya yathābodhetabbānaṃ sīlādidhammānaṃ.
第148条。谓有教导功能的。所谓法，即诸教导所应以道理启发的戒法等诸法。
§152
152.Anantaranti ñāṇassa upaṭṭhitanti anantaraṃ vuttaṃ. Kiṃ pana tanti āha ‘‘vacana’’nti. Lujjatīti idaṃ yena kāraṇena loka-saddo tadatthe pavatto, taṃ dassetīti āha ‘‘kāraṇayutta’’nti.
第152条。“立即”者，谓智慧即刻现起，是谓“立即”之义。但又有人说为何称“言语”呢？这是因所由生起的世俗语言，以此因缘用以阐示，故说是“具有因缘者”。
§156
156.Sahitāsahitassāti kusalasaddayogena sāmivacanaṃ bhummattheti dassento āha ‘‘sahitāsahiteti attho’’ti. Sahitabhāsanena desakasampatti, sahitāsahitakosallena sāvakasampatti veditabbā. Parisasampattipi ñāṇasampannassa dhammakathikassa paṭibhānasampadāya kāraṇaṃ hotīti āha ‘‘sāvakasampattiyā bodhetuṃ samatthatāyā’’ti.
第156条。“相合与不相合”，是指善语合用，他如同说法时呈现的配合状况。此义谓“合用与不合用”的含义。借由善语，法师得以圆满说法；借由合用与不合用的巧妙，弟子得以圆满听法。甚至法会的圆满，贤德法师的才智流露，亦是缘由如此，故说‘‘弟子圆满以致于能得教诲的可行性‘’。
§157
157.Kusaladhammehīti samathavipassanādhammehi. Catuttho vutto, yo neva saṅghaṃ nimanteti, na dānaṃ deti.
157.“善法”者，指的是止与观二法。第四条所说者，是指不欢迎僧团、不布施的人。
§166
166.Yamidaṃ ‘‘kālenā’’ti vuttanti ‘‘yo tattha avaṇṇo, tampi bhaṇati kālena. Yopi tattha vaṇṇo, tampi bhaṇati kālenā’’ti yaṃ idaṃ pāḷiyaṃ vuttaṃ, tatra tasmiṃ vacane vākye yo puggalo ‘‘kālena bhaṇatī’’ti vutto, so kīdisoti vicāraṇāya tassa dassanatthaṃ ‘‘kālaññū hotī’’tiādi pāḷiyaṃ vuttanti dassento saṅgahe āhāti yojanā.
166.“此处所称‘时间’者，谓在其境遇中有缺失者，亦谓其以时间为言。又在其境遇中完备者，亦谓其以时间为言。”此为巴利语所说。至此语句中所称‘以时间言者’，其义如何？为揭示其义，巴利语中有‘明时者’等说，佛解释时节相的含义，由此得以联系汇合。
§168
168.Pubbuppannapaccayavipattīti tasmiṃ attabhāve paṭhamuppannapaccayavipatti. Tesaṃ vipatti pavattappaccayavipattīti yojanā.
168.“先现生缘之苦灭”，谓其中自身所具备的初现生起缘苦灭。其苦灭为缘起之苦灭，称作“相续苦灭”，此即连接之义。
§173
173.Tesanti pahīnāvasiṭṭhakilesānaṃ. Vimuttidassanameva hoti vimuttiatthattā taṃdassanassa.
173.“彼谓已脱弃之染污”。所谓解脱显现，实为解脱真实意涵之显现。
§174
174.Tantāvutānaṃ vatthānanti niddhāraṇe sāmivacanaṃ.
174.“绳索之类者”，是指标志之总称。
§178
178.Nāmakāyoti nāmasamūho. Idameva ca dvayanti sīlasaṃvarapūraṇaṃ, sājīvāvītikkamanañcāti idameva dvayaṃ. Tatoti sājīvāvītikkamanato. Kathāya haliddarāgādisadisatāti yojanā. Tenāha ‘‘na puggalassā’’ti.
178.“名色者”，即名的集合。此处说双重戒律的完整保持与活命错犯，即是上述双重戒律。所谓“活命错犯”，乃指因痈疽、疮等之故犯戒，从此处称“非人”的说法。
§179
179.Iti-saddenāti ‘‘dārumāsako’’ti ettha vuttaiti-saddena. Evaṃpakāreti imināpi salākādike saṅgaṇhāti.
179.“Iti-saddena”者，谓「木棒」之名，于此所说即此名也。用此种名称，亦如用「杖」等类似之物而聚集者。
§181
181.Avisaṭasukhanti avikkhepasukhaṃ.
181. 『无散乱之乐』谓无动摇之乐。
§187
187.Khandhadhammesūti saṅkhatadhammesu. Tadalābhenāti maggaphalālābhena. Atthenāti sīlādiatthena.
187. 『于诸蕴法中』谓于有为诸法中。『以得彼故』谓以得道果故。『以义利故』谓以戒等之义利故。
Catukkaniddesavaṇṇanā niṭṭhitā. · 四法说明注释终了。
5. Pañcakaniddesavaṇṇanā5. 五法阐释的注释
§191
191.Yathā tesu paṭipajjitabbanti tesu pañcasu puggalesu yathārahaṃ upameyyopamādassanamukhena hitūpadesapaṭipattiyā yathā aññehi paṭipajjitabbanti attho. Kiriyāvācī ārambha-saddo adhippeto, na ‘‘ārambhakattussa kasāvapucchā’’tiādīsu viya dhammavācīti āha ‘‘ārambhakiriyāvācako saddo’’ti. ‘‘Nirujjhantī’’ti vuttattā ‘‘maggakiccavasenā’’ti vuttaṃ.
191.譬如于当修习者五种人中，依教义得真确比喻示现，利益开示之修行法，正如于他人应当修行者之意。所谓行话“起头语”谓以动词开首，不如说「以起头动词为主语的法句」，不是如『起头语如袈裟断语』等说法而为法语。依「无间断」释，谓依道务连续。
§192
192.Gahaṇaṃ ‘‘evameta’’nti sampaṭicchanaṃ.
192.“Gahaṇaṃ”者，意为词语的完善或圆满。此处以「如此」语表示相应的完成呼应。
§199
199.Na evaṃ sambandho asamānajātikattā.
199.断非以非等同种族而相系。
Pañcakaniddesavaṇṇanā niṭṭhitā. · 五法阐释的注释结束。
6. Chakkaniddesavaṇṇanā6. 六法阐释的注释
§202
202.Idaṃ saccābhisambodhādikaṃ saṅgahitaṃ hoti phalassa hetunā avinābhāvato. Tenāha ‘‘sāma’’ntiādi. Anācariyakena attanā uppāditenāti idaṃ sabbaññutaññāṇe vijjamānaguṇakathanaṃ, na tabbidhuradhammantaranivattanaṃ tathārūpassa aññassa abhāvato. Tenassa sācariyakatā, parato ca uppatti paṭikkhittāti imamatthamāha ‘‘tatthā’’tiādinā. Tattha sācariyakattaṃ parūpadesahetukatā, parato uppatti upadesena vināpi sannissāya nibbattīti ayametesaṃ viseso.
202.这里所说的「真理等得悉」是因果果报的缘故而综合归纳的，因其不可违犯。因此说有「圣洁」等名称。所谓「圣洁」是指无过失、无恶行，由自心所生起。此乃依诸内通之智，讲述清楚其性质的品行，不是一种纯粹因缘递转、或他有无彼相之异体法。由此有顺行善师的本质，及从他处发生与否的差别，故此就此意义说「那里」等词。说「那里」者，指顺从善师之本质，依他人所示之因缘而生起，且即便无依他人示现亦能发生，此乃其特色。
Chakkaniddesavaṇṇanā niṭṭhitā. · 六法阐释的注释结束。
7. Sattakaniddesavaṇṇanā7. 七法阐释的注释
§203
203.Kusalesu dhammesūti ādhāre bhummaṃ, na visayeti dassento ‘‘kusalesu dhammesu antogadhā’’ti āha. Idāni visayalakkhaṇaṃ etaṃ bhummanti dassento ‘‘bodhipakkhiyadhammesu vā’’tiādimāha. ‘‘Tadupakāratāyā’’ti idaṃ kusalesu dhammesu sādhetabbesūti imamatthaṃ sandhāya vuttaṃ. Ummujjanapaññāyāti ummujjāpanapaññāya, ummujjanākārena vā pavattapaññāya. Tenevāti ummujjanamattattā eva. Yathā hi ñāṇuppādo saṃkilesapakkhato ummujjanaṃ, evaṃ saddhuppādopīti āha ‘‘saddhāsaṅkhātameva ummujjana’’nti. Cittavāroti cittappabandhavāro. Paccekaṃ ṭhānavipassanāpataraṇapatigādhappattiniṭṭhattā tesaṃ puggalānaṃ ‘‘aneke puggalā’’ti vuttaṃ. Kasmā? Tenattabhāvena arahattassa aggahaṇato. Tatiyapuggalādibhāvanti ummujjitvā ṭhitapuggalādibhāvaṃ.
203.说“于善法中”即从本处说，非指外境，因文示“于善法内成就”。现此处对“境界特征”的描述谓之本处，亦作“正觉随缘法门”等。此所谓“为其殊胜”，即是说于善法中该当完成。所谓“生明者”，是指启发明智、因缘智慧或以生起智慧。意指生起纯粹之智慧的本质。如智慧初生多拘染污染，清净智慧初生即“信心所生起”，故言“以信安立生明”。所谓“心流”者，即为心所牵引而动。依此境界内省慧定境之成熟功德，谓为“许多圣人”称之。何以故？其因此成熟之故，得具足阿拉汉境界。又说第三类圣人等一旦生起，乃成住之圣人等诸相。
Sattakaniddesavaṇṇanā niṭṭhitā. · 七法阐释的注释结束。
10. Dasakaniddesavaṇṇanā十、十集解说注释
§209
209.Sotāpannādayoti vuttavisesayuttā sotāpannasakadāgāmijhānānāgāmino. Asā…pe… panāti ettha pana-saddo visesatthadīpano. Tena ‘‘ajjhattasaṃyojanānaṃ samucchinnattā’’ti idaṃ visesaṃ dīpetīti veditabbaṃ.
209.“从初果往上”是指详细说明初果圣者及以上各种圣果的特性。不杀生等戒、净除内在束缚，故文中用特定词“重重禁断”说明此特异义。其意在阐明“内在束缚已断尽”之特殊涵义，应当明知此义。
Dasakaniddesavaṇṇanā niṭṭhitā. · 十集解说注释终了。
Puggalapaññattipakaraṇa-anuṭīkā samattā. · 《人施设论》再疏圆满。