7. Samuccayaparicchedavaṇṇanā · 7. Samuccayapariccheda解释
7. Samuccayaparicchedavaṇṇanā7. 集摄品释
§1
1.Salakkhaṇā cintanādisalakkhaṇā cittacetasikanipphannarūpanibbānavasena dvāsattatipabhedā vatthudhammā sabhāvadhammā vuttā, idāni tesaṃ yathāyogaṃ sabhāvadhammānaṃ ekekasamuccayavasena yogānurūpato akusalasaṅgahādibhedaṃ samuccayaṃ rāsiṃ pavakkhāmīti yojanā.
第一条 以显著特征为主题的或以思惟为初始的显著特征，乃至于以心意为所现形态的寂灭，依六十种不同分类为法的本质法，皆已说明。现在依其适宜，将这些本质法各自集合成一个整体，依相应的结合法则，从不善集合等的差别着手，阐述为种种集合的总和。此即所谓的‘结合法’。
§2
2. Akusalānameva sabhāgadhammavasena saṅgaho akusalasaṅgaho. Kusalādivasena missakānaṃ saṅgaho missakasaṅgaho, saccābhisambodhisaṅkhātassa ariyamaggassa pakkhe bhavānaṃ bodhipakkhiyānaṃ dhammānaṃ satipaṭṭhānādibhedānaṃ sabhāgavatthuvasena saṅgaho bodhipakkhiyasaṅgaho. Khandhādivasena sabbesaṃ saṅgaho sabbasaṅgaho.
第二条 以不善法为法性份者则称为不善集合。不善法及其法性份共同组成不善集合。以善法为法性份者则称为善法集合。善法及其法性份共同组成善法集合。已知真实觉悟之圣道所由成立之存在，诸觉行法中诸念住等差别，为法性份分类者则称为觉行法集合。以蕴等为法性份者，则称为一切法的综合集合。
Akusalasaṅgahavaṇṇanā不善集摄释
§3
3. Pubbakoṭiyā apaññāyanato cirapārivāsiyaṭṭhena, vaṇato vā vissandamānayūsā viya cakkhādito visayesu vissandanato āsavā. Atha vā bhavato ābhavaggaṃ dhammato āgotrabhuṃ savanti pavattantīti āsavā. Avadhiattho cettha ā-kāro, avadhi ca mariyādābhividhivasena duvidho. Tattha ‘‘āpāṭaliputtaṃ vuṭṭho devo’’tyādīsu viya kiriyaṃ bahi katvā pavatto mariyādo. ‘‘Ābhavaggaṃ saddo abbhuggato’’tyādīsu viya kiriyaṃ byāpetvā pavatto abhividhi. Idha pana abhividhimhi daṭṭhabbo. Tathā hete nibbattiṭṭhānabhūte ca bhavagge, gotrabhumhi ca ārammaṇabhūte pavattanti. Vijjamānesu ca aññesu ābhavaggaṃ, āgotrabhuñca savantesu mānādīsu attattaniyaggahaṇavasena abhibyāpanato madakaraṇaṭṭhena āsavasadisatāya ca eteyeva āsavabhāvena niruḷhāti daṭṭhabbaṃ. Kāmoyeva āsavo kāmāsavo, kāmarāgo. Rūpārūpabhavesu chandarāgo bhavāsavo. Jhānanikantisassatadiṭṭhisahagato ca rāgo ettheva saṅgayhati. Tattha paṭhamo upapattibhavesu rāgo, dutiyo kammabhave, tatiyo bhavadiṭṭhisahagato. Dvāsaṭṭhividhā diṭṭhi diṭṭhāsavo. Dukkhādīsu catūsu saccesu, pubbante, aparante, pubbāparante, paṭiccasamuppādesu cāti aṭṭhasu ṭhānesu aññāṇaṃ avijjāsavo.
第三条 就先前习气愚癡所缠住者，长久流转未悟，或如激荡波浪般于眼等境界中沉湎者，为烦恼。又于存在流转之灭尽境界，法之归处所流动者亦为烦恼。此处“归处”指终止之处，“归处”依礼法有两种：如“卦塔利子降世神”那样完成某事之礼为“礼仪”；如“阿婆伐伽声响传出”般延展作用之礼为“例规”。在此要观此例规。由此知道，于流转存在、归处，以及起现识等，烦恼随其性质依附蔓延，因迷醉之故而使烦恼加剧。以欲欲为烦恼，即为欲怒。色非色界之爱欲与生死烦恼合成为色界烦恼。禅定之苦与见邪见相伴，此时烦恼亦聚集。第一类为感受烦恼，第二为业烦恼，第三为见界烦恼。共计六十二种见邪烦恼。对于苦等四圣谛，在前现、后现、前后现及其依缘起等八处，是无记无明烦恼的起处。
§4
4. Ottharitvā haraṇato, ohananato vā heṭṭhā katvā hananato osīdāpanato ‘‘ogho’’ti vuccati jalappavāho, ete ca satte ottharitvā hanantā vaṭṭasmiṃ satte osīdāpentā viya hontīti oghasadisatāya oghā, āsavāyeva panettha yathāvuttaṭṭhena ‘‘oghā’’ti ca vuccanti.
第四条 水流猛涨，凭借拉扯或冲击而堕落，如同水流吞噬一切，此流水即称“洪”。而这些众生如水流中被拉扯、沉没者，亦如流水波涛之状，应说是“波”。为显说明“波”的性质，此处亦称为烦恼。
§5
5. Vaṭṭasmiṃ, bhavayantake vā satte kammavipākena bhavantarādīhi, dukkhena vā satte yojentīti yogā, heṭṭhā vuttadhammāva.
第五条 「波」者指水流中因业力果报导致存在的存在构成之苦之结合，故而称为结合，即结法，详见下文所述。
§6
6. Nāmakāyena rūpakāyaṃ, paccuppannakāyena vā anāgatakāyaṃ ganthenti duppamuñcaṃ veṭhentīti kāyaganthā. Gosīlādinā sīlena, vatena, tadubhayena ca suddhīti evaṃ parato asabhāvato āmasanaṃ parāmāso. ‘‘Idameva saccaṃ, moghamañña’’nti abhinivisanaṃ daḷhaggāho idaṃ saccābhiniveso.
第六条 以名为躯干形体，色为形质，现行名身及未来名身合成为身绑缚，谓之身结。由信戒律及戒律与戒具二者之清净，反而为其坏乱之缘，以此可生烦恼。『此即真实，空虚不可取』是坚固执著称为对此真实之执著。
§7
7. Maṇḍūkaṃ pannago viya bhusaṃ daḷhaṃ ārammaṇaṃ ādiyantīti upādānāni. Kāmoyeva upādānaṃ, kāme upādiyatīti vā kāmupādānaṃ. ‘‘Iminā me sīlavatādinā saṃsārasuddhī’’ti evaṃ sīlavatādīnaṃ gahaṇaṃ sīlabbatupādānaṃ. Vadanti etenāti vādo, khandhehi byatirittābyatirittavasena vīsati parikappitassa attano vādo attavādo. Soyeva upādānanti attavādupādānaṃ.
七、如青蛙般盘踞旁侧的坚硬草垛起因，这是说诸取（upādāna）的由来。欲取即为对欲的贪着，或称其为欲取。以此为例，『我以此具戒德等净除轮回』，此为有戒德等者对诸法紧握不放的执着，即戒法取。有言：此说论即为我执之说，执我说也，此于色蕴等法超越与非超越的二十种不同分别自己言说。这即所谓取，亦即我执取。
§8
8. Jhānādivasena uppajjanakakusalacittaṃ nisedhenti tathā tassa uppajjituṃ na dentīti nīvaraṇāni, paññācakkhuno vā āvaraṇaṭṭhena nīvaraṇā. Pañcasu kāmaguṇesu adhimattarāgasaṅkhāto kāmoyeva chandanaṭṭhena chando cāti kāmacchando. Soyeva nīvaraṇanti kāmacchandanīvaraṇaṃ. Byāpajjati vinassati etena cittanti byāpādo, ‘‘anatthaṃ me acarī’’tyādinayappavattanavavidhaāghātavatthupadaṭṭhānatāya navavidho, aṭṭhānakopena saha dasavidho vā doso, soyeva nīvaraṇanti byāpādanīvaraṇaṃ. Thinamiddhameva nīvaraṇaṃ thinamiddhanīvaraṇaṃ. Tathā uddhaccakukkuccanīvaraṇaṃ. Kasmā panete bhinnadhammā dve dve ekanīvaraṇabhāvena vuttāti? Kiccāhārapaṭipakkhānaṃ samānabhāvato. Thinamiddhānañhi cittuppādassa layāpādanakiccaṃ samānaṃ, uddhaccakukkuccānaṃ avūpasantabhāvakāraṇaṃ. Tathā purimānaṃ dvinnaṃ tandīvijambhitā āhāro, hetūtyattho, pacchimānaṃ ñātibyasanādivitakkanaṃ. Purimānañca dvinnaṃ vīriyaṃ paṭipakkhabhūtaṃ, pacchimānaṃ samathoti, tenāhu porāṇā –
八、禅等用于产生善心者所阻止，故不允许善心发生的为蔽碍。由智慧眼即知障所生为蔽碍。在五欲境界中，最强烈的贪念即是对欲的热爱，欲望如同檀香之香味一样引发欲乐爱望，故称为欲蔽碍。蔽碍之所以叫做欲蔽碍。忧愁烦恼因心而生，心被忧烦障保护，称为忧烦蔽碍。忧烦包含不利益不善等各种烦恼，共计九种，并除此以外与恚怒合计十分（或十种）烦恼，这即为忧烦蔽碍。嗜眠亦被称为嗜眠蔽碍。如此掉举与懊悔为掉举蔽碍。为何二者分为二，二者又以一蔽碍性质叙？因其为同类对业所成果的反作用。嗜眠为心生起时消散的阻止；掉举懊悔为心不安静之因。旧有二种相反饮食因，后为亲族灾难等恶念旧种原因。旧时有二种相反精进，后为安定者，即古人所说：
‘‘Kiccāhāravipakkhānaṃ, ekattā ekamettha hi;
“业果相反，二者归一。”
Katamuddhaccakukkuccaṃ, thinamiddhañca tādinā.
“掉举懊悔、嗜眠等，皆由此生。”
‘‘Līnatāsantatā kiccaṃ, tandī ñātivitakkanaṃ;
“怠惰懈怠为因，饮食及族类恶念；
Hetu vīriyasamathā, ime tesaṃ virodhino’’ti.
“因是精进安定者，彼者当为反对。”
§9
9. Appahīnaṭṭhena anu anu santāne sentīti anusayā, anurūpaṃ kāraṇaṃ labhitvā uppajjantītyattho. Appahīnā hi kilesā kāraṇalābhe sati upajjanārahā santāne anu anu sayitā viya hontīti tadavatthā ‘‘anusayā’’ti vuccanti. Te pana nippariyāyato anāgatā kilesā, atītapaccuppannāpi taṃsabhāvattā tathā vuccanti. Na hi kālabhedena dhammānaṃ sabhāvabhedo atthi, yadi appahīnaṭṭhena anusayā, nanu sabbepi kilesā appahīnā anusayā bhaveyyunti? Na mayaṃ appahīnatāmattena ‘‘anusayā’’ti vadāma, atha kho appahīnaṭṭhena thāmagatā kilesā anusayāti. Thāmagamanañca anaññasādhāraṇo kāmarāgādīnameva āveṇiko sabhāvoti alaṃ vivādena. Kāmarāgoyeva anusayo kāmarāgānusayo.
第九条 〖无间断之习染品类〗意谓：习染是依次不断、连续相续而生起的，是因缘具足而产生。习染者即是诸烦恼渐次受持依止而生起的连续相续，故谓为习染。彼习染者是尚未尽灭、未来不变之烦恼，尽管其所依止的烦恼已逝去，然因其本性，仍称为习染。实则法无随时间而异的本性分别，若谓习染皆为无间断而生之烦恼，岂非所有烦恼皆为习染乎？然此中所谓“无间断”非绝对，实指下行之烦恼习染。下行亦非常见者，乃由欲贪等烦恼自然感召而起的习染故。是以欲贪习染即为欲贪之习染。
§10
10. Saṃyojenti bandhantīti saṃyojanāni.
第十条 〖结缚谓结缚〗结缚即是结缚品。
§12
12. Cittaṃ kilissati upatappati, bādhīyati vā etehīti kilesā.
第十二条 〖心染谓烦恼〗心受污染，产生污秽，受苦迫害者，即名为烦恼。
§13
13.Kāmabhavanāmenāti kāmabhavasaṅkhātānaṃ ārammaṇānaṃ nāmena. Tathāpavattanti sīlabbatādīnaṃ parato āmasanādivasena pavattaṃ.
第十三条 〖欲境者谓欲生起法之境界〗所谓欲境，是指诸由欲生起所依缘之境界。又从持戒等善法反起，称为所受罣碍等境界。
§14
14. Āsavā ca oghā ca yogā ca ganthā ca vatthuto dhammato vuttanayena tayo. Tathā upādānā duve vuttā taṇhādiṭṭhivasena. Nīvaraṇā aṭṭha siyuṃ thinamiddhauddhaccakukkuccānaṃ visuṃ gahaṇato. Anusayā chaḷeva honti kāmarāgabhavarāgānusayānaṃ taṇhāsabhāvena ekato gahitattā. Nava saṃyojanā matā ubhayattha vuttānaṃ taṇhāsabhāvānaṃ, diṭṭhisabhāvānañca ekekaṃ saṅgahitattā. Kilesā pana suttantavasena, abhidhammavasenapi dasa. Iti evaṃ pāpānaṃ akusalānaṃ saṅgaho navadhā vutto. Ettha ca –
第十四条 〖染污、激流、结合、结系，依诸法所说之别称〗染污、激流、结合、结系，名称虽异，实相一致。如此，执着对有二，则谓渴爱等见分别也。盖盖障有八，昏沉、掉举与追悔及疑等，为障含盖。习染有六，乃因渴爱等所聚集成一。新结缚者有九，涵盖渴爱与见等所聚，以各种归合力成一。烦恼依经典及阿毗达摩所说，共计十种。恶不善法之总合乃分九种且已述。此中所说曰——
Navāṭṭhasaṅgahā lobha-diṭṭhiyo sattasaṅgahā;
诸新结缚者为贪欲与见，共谓七十余结缚品。
Avijjā paṭigho pañca-saṅgaho catusaṅgahā;
无明、瞋恨、五蕴取集、四蕴取集；
Kaṅkhā tisaṅgahā mānuddhaccā thinaṃ dvisaṅgahaṃ.
疑惑、三取集、慢惰、昏沉睡眠、两取集；
Kukkuccamiddhāhirikā-nottappissā nigūhanā;
坏意、羞耻、无怖、隐藏不现；
Ekasaṅgahitā pāpā, iccevaṃ navasaṅgahā.
一取集结成恶，是为九取集；
Akusalasaṅgahavaṇṇanā niṭṭhitā. · 不善集摄释已毕。
Missakasaṅgahavaṇṇanā杂集注释
§15
15. Hetūsu vattabbaṃ heṭṭhā vuttameva.
十五、缘起应当从下文所说进行；
§16
16. Ārammaṇaṃ upagantvā cintanasaṅkhātena upanijjhāyanaṭṭhena yathārahaṃ paccanīkadhammajhāpanaṭṭhena ca jhānāni ca tāni aṅgāni ca samuditānaṃ avayavabhāvena aṅgīyanti ñāyantīti jhānaṅgāni. Avayavavinimuttassa ca samudāyassa abhāvepi senaṅgarathaṅgādayo viya visuṃ visuṃ aṅgabhāvena vuccanti ekato hutvā jhānabhāvena. Domanassañcettha akusalajhānaṅgaṃ, sesāni kusalākusalābyākatajhānaṅgāni.
入定时，至于念修行者根据观想之念，从恰当侧面配合，辅以近观法与禅定，过去所说那样，禅那的诸部分即各分支部分，依其构成的事实而被认知，称为禅那支节。即使离开其部分所构成的整体集起，如同战车的各构件，各自单独存在，也被分别称为支节，只不过同归于禅那之体。由苦恼而生者则为不善禅那支节，未被断除者；其余者为善不善混合而未成禅那支节。
§17
17. Sugatiduggatīnaṃ, nibbānassa ca abhimukhaṃ pāpanato maggā, tesaṃ pathabhūtāni aṅgāni, maggassa vā aṭṭhaṅgikassa aṅgāni maggaṅgāni. Sammā aviparītato passatīti sammādiṭṭhi. Sā pana ‘‘atthi dinna’’ntyādivasena dasavidhā, pariññādikiccavasena catubbidhā vā. Sammā saṅkappenti etenāti sammāsaṅkappo. So nekkhammasaṅkappaabyāpādasaṅkappaavihiṃsāsaṅkappavasena tividho. Sammāvācādayo heṭṭhā vibhāvitāva. Sammā vāyamanti etenāti sammāvāyāmo. Sammā saranti etāyāti sammāsati. Imesaṃ pana bhedaṃ upari vakkhati. Sammā sāmañca ādhīyati etena cittanti sammāsamādhi, paṭhamajjhānādivasena pañcavidhā ekaggatā. Micchādiṭṭhiādayo duggatimaggattā maggaṅgāni.
17. 向善趣与恶趣及涅槃的正道，乃其构成之部份，称为八正道之行。正见者，谓不邪曲而正断见解。此正见又依“有已授受”等十种差别，或依具足辨析作用而分四种。正思惟即正思维：分为远离出离、无嗔恚、无害三种思维。正语等言语行为类则六分解说。正精进谓正努力。正念则谓正保持念虑。以上分别论述其差别。正定者，谓由心专注修习，是指修第一禅等五法之专一聚摄。邪见等则是引向恶趣的道者，即恶道行。
§18
18. Dassanādīsu cakkhuviññāṇādīhi, yebhuyyena taṃsahitasantānappavattiyaṃ liṅgādīhi, jīvane jīvantehi kammajarūpasampayuttadhammehi, manane jānane sampayuttadhammehi, sukhitādibhāve sukhitādīhi sahajātehi, saddahanādīsu saddahanādivasappavattehi teheva, ‘‘anaññātaṃ ñassāmī’’ti pavattiyaṃ tathāpavattehi sahajātehi, ājānane aññabhāvibhāve ca ājānanādivasappavattehi sahajātehi attānaṃ anuvattāpentā dhammā issaraṭṭhena indriyāni nāmāti āha ‘‘cakkhundriya’’ntyādi. Aṭṭhakathāyaṃ (vibha. aṭṭha. 219; visuddhi. 2.525) pana aparepi indaliṅgaṭṭhādayo indriyaṭṭhā vuttā. Jīvitindriyanti rūpārūpavasena duvidhaṃ jīvitindriyaṃ. ‘‘Anamatagge saṃsāre anaññātaṃ amataṃ padaṃ, catusaccadhammameva vā ñassāmī’’ti evamajjhāsayena paṭipannassa indriyaṃ anaññātaññassāmītindriyaṃ. Ājānāti paṭhamamaggena diṭṭhamariyādaṃ anatikkamitvā jānāti indriyañcāti aññindriyaṃ. Aññātāvino cattāri saccāni paṭivijjhitvā ṭhitassa arahato indriyaṃ aññātāvindriyaṃ. Dhammasarūpavibhāvanatthañcettha paññindriyaggahaṇaṃ, puggalajjhāsayakiccavisesavibhāvanatthaṃ anaññātaññassāmītindriyādīnaṃ gahaṇaṃ.
18. 在诸根识知如色根等境界时，及其所依赖的缘相，诸有情生存存活之业，与意念认识相依各种法，快乐苦恼等所有现起之感受、声音等感官对象，并未分别所知之情况等，称为“我不知”。此外解释指“根”等众多标志。如注疏中（vibha. aṭṭha. 219；visuddhi. 2.525）另有他类依根标志的说法。生命根有色无色双分说。于无尽流转生死中，断疑于正法真谛，称为不知不迷的识根。不了解者，谓未超越生死轮回而无知智者。不了解者若透彻四圣谛，则为阿拉汉识根。此详述识根之法性区别，以及个别真理断见之解说。
Ettha ca sattapaññattiyā visesanissayattā ajjhattikāyatanāni ādito vuttāni, manindriyaṃ pana ajjhattikāyatanabhāvasāmaññena ettheva vattabbampi arūpindriyehi saha ekato dassanatthaṃ jīvitindriyānantaraṃ vuttaṃ, sāyaṃ paññatti imesaṃ vasena ‘‘itthī puriso’’ti vibhāgaṃ gacchatīti dassanatthaṃ tadanantaraṃ bhāvadvayaṃ, tayime upādinnadhammā imassa vasena tiṭṭhantīti dassanatthaṃ tato paraṃ jīvitindriyaṃ, sattasaññito dhammapuñjo pabandhavasena pavattamāno imāhi vedanāhi saṃkilissatīti dassanatthaṃ tato vedanāpañcakaṃ, tāhi pana visuddhikāmānaṃ vodānasambhāradassanatthaṃ tato saddhādipañcakaṃ, sambhūtavodānasambhārā ca imehi visujjhantīti visuddhippattā, niṭṭhitakiccā ca hontīti dassanatthaṃ ante tīṇi vuttāni. Ettāvatā adhippetatthasiddhīti aññesaṃ aggahaṇanti idametesaṃ anukkamena desanāya kāraṇanti alamatippapañcena.
此处因七种指示缘起及特殊缘故，讲说内境界。自心根与无色根通均合显现，而生命根又说在此，分别为“男子”“女子”等类别，进而呈现两种质相。若执著烦恼法则停留，则生命根难以解脱。又七识称为法宝相系运行，因五受苦本结合而运转，因五信等产生而净化，因净化产生行净果，遂成三转说法。此所谓成就之事，以及终结之三说，称为胜义成就。因此以此为说法之重点，透过五德符号乃明确表示其理。
§19
19. Asaddhiyakosajjapamādauddhaccaavijjāahirikaanottappasaṅkhātehi paṭipakkhadhammehi akampiyaṭṭhena, sampayuttadhammesu thirabhāvena ca saddhādīni satta balāni, ahirikānottappadvayaṃ pana sampayuttadhammesu thirabhāveneva.
19. 信敬、精进、念、定、慧等七种力量，乃安住于反行之间，远离无信、不觉、懈怠、躁动、无知、无耻、恐怖等相对的恶法，特别是无耻与恐怖二者，皆莫大助长恶法蔓延。
§20
20. Attādhīnappavattīnaṃ patibhūtā dhammā adhipatī. ‘‘Chandavato kiṃnāma na sijjhatī’’tyādikaṃ hi pubbābhisaṅkhārūpanissayaṃ labhitvā uppajjamāne citte chandādayo dhurabhūtā sayaṃ sampayuttadhamme sādhayamānā hutvā pavattanti, te ca tesaṃ vasena pavattanti, tena te attādhīnānaṃ patibhāvena pavattanti. Aññesaṃ adhipatidhammānaṃ adhipatibhāvanivāraṇavasena issariyaṃ adhipatitā. Santesupi indriyantaresu kevalaṃ dassanādīsu cakkhuviññāṇādīhi anuvattāpanamattaṃ indriyatāti ayaṃ adhipatiindriyānaṃ viseso.
20. 支配自身运作之法称为主宰。所谓“欲如其所不生”者，即依诸先行业取相因缘，诸贪等心理虽难断除，然于具足因缘生起时，得以适当调伏。诸烦恼随彼因缘缘出而生灭，故于自身之支配中而起行。其它支配法受阻碍时不能行使主宰权。虽存于根等处，但唯独见、识等依缘诸根，乃此主宰之特色。
§21
21. Ojaṭṭhamakarūpādayo āharantīti āhārā. Kabaḷīkārāhāro hi ojaṭṭhamakarūpaṃ āharati, phassāhāro tisso vedanā, manosañcetanāhārasaṅkhātaṃ kusalākusalakammaṃ tīsu bhavesu paṭisandhiṃ. Viññāṇāhārasaṅkhātaṃ paṭisandhiviññāṇaṃ sahajātanāmarūpeāharati, kiñcāpi sakasakapaccayuppanne āharantā aññepi atthi. Ajjhattikasantatiyā pana visesapaccayattā imeyeva cattāro ‘‘āhārā’’ti vuttā.
21. 取有种种形态的饮食，称为食。杂饮食特别引发坚硬质地关节，更引起触觉所缘三种苦乐感受，以及意念生灭之善恶业果，三世生死相续。识业所生的识续，依生身名色享用；其他有诸缘起生者亦属此食范畴。因内界之因缘特殊，诸此四种合称为饮食。
Kabaḷīkārāhārabhakkhānañhi sattānaṃ rūpakāyassa kabaḷīkārāhāro visesapaccayo kammādijanitassapi tassa kabaḷīkārāhārūpatthambhabaleneva dasavassādippavattisambhavato. Tathā hesa ‘‘dhāti viya kumārassa, upatthambhanakayantaṃ viya gehassā’’ti vutto. Phassopi sukhādivatthubhūtaṃ ārammaṇaṃ phusantoyeva sukhādivedanāpavattanena sattānaṃ ṭhitiyā paccayo hoti. Manosañcetanā kusalākusalakammavasena āyūhamānāyeva bhavamūlanipphādanato sattānaṃ ṭhitiyā paccayo hoti. Viññāṇaṃ vijānantameva nāmarūpappavattanena sattānaṃ ṭhitiyā paccayo hotīti evameteyeva ajjhattasantānassa visesapaccayattā ‘‘āhārā’’ti vuttā, phassādīnaṃ dutiyādibhāvo desanākkamato, na uppattikkamato.
众生于色身所受之粗重饮食，粗重饮食乃众生色身得以生存之特别条件，且由此粗重饮食维系之力，生存可持续达十年左右。故此如经中所言，犹如少年的滋养，犹如家庭中支持者。又如感觉之触等，众生对诸感触之依赖，感触因乐受等现象而生，成为存在之条件。心之意念，以善恶业为因，构成众生生命基础，亦为存在条件。意识本身，乃由名色相续生起而成立，也成为存在条件。由此可见，此内在诸连续特定条件所俱之存在基础，名为“食”。而触等诸法自第二因起，于说法之流转为缘，并非自生所致。
§26
26. Pañcaviññāṇānaṃ vitakkavirahena ārammaṇesu abhinipātamattattā tesu vijjamānānipi upekkhāsukhadukkhāni upanijjhānākārassa abhāvato jhānaṅgabhāvena na uddhaṭāni. ‘‘Vitakkapacchimakaṃ hi jhānaṅga’’nti vuttaṃ. Dvipañcaviññāṇamanodhātuttikasantīraṇattikavasena soḷasacittesu vīriyābhāvato tattha vijjamānopi samādhi balabhāvaṃ na gacchati. ‘‘Vīriyapacchimakaṃ bala’’nti hi vuttaṃ. Tathā aṭṭhārasāhetukesu hetuvirahato maggaṅgāni na labbhanti. ‘‘Hetupacchimakaṃ maggaṅga’’nti (dha. sa. aṭṭha. 438) hi vuttanti imamatthaṃ manasi nidhāyāha ‘‘dvipañcaviññāṇesū’’tyādi. Jhānaṅgāni na labbhantīti sambandho.
二十六、五识若无思惟分别，入境时凭顺入之性质，内现识能安住其中，即为“禅那之支”，非忧狂躁等。谓“思惟之支居后”，此为禅支之一。二十五识超四识以上，因无精进，即使此时有内现，禅定之力亦难生。谓“精进之支居后”亦云是。十八因缘之中，无因时断除，各禅支亦不得。谓“因之支居后”如《增支经》所说，应细思“二十五识中”，故禅支不能得，此即其关系。
§27
27. Adhimokkhavirahato vicikicchācitte ekaggatā cittaṭṭhitimattaṃ, na pana micchāsamādhisamādhindriyasamādhibalavohāraṃ gacchatīti āha ‘‘tathā vicikicchācitte’’tyādi.
二十七、于破执之疑心者，心能专注一境，成就心处之定，然无邪定之等禅定根力及其生具力。故云“如是，疑心之境”诸言，是谓不具精进等。
§28
28.Dvihetukatihetukaggahaṇena ekahetukesu adhipatīnaṃ abhāvaṃ dasseti. Javanesvevāti avadhāraṇaṃ lokiyavipākesu adhipatīnaṃ asambhavadassanatthaṃ. Na hi te chandādīni purakkhatvā pavattanti. Vīmaṃsādhipatino dvihetukajavanesu asambhavato cittābhisaṅkhārūpanissayassa ca sambhavānurūpato labbhamānataṃ sandhāyāha ‘‘yathāsambhava’’nti. Ekova labbhati, itarathā adhipatibhāvāyogato, teneva hi bhagavatā ‘‘hetū hetusampayuttakānaṃ dhammānaṃ hetupaccayena paccayo’’tyādinā (paṭṭhā. 1.1.1) hetupaccayaniddese viya ‘‘adhipatī adhipatisampayuttakāna’’ntyādinā avatvā ‘‘chandādhipati chandasampayuttakāna’’ntyādinā (paṭṭhā. 1.1.3) ekekādhipativaseneva adhipatipaccayo uddhaṭo.
二十八、二因及二因兼有不具有故，显明于独一因上无主宰者。所谓不具主之意，乃欲界因果世间果报之中，无主宰可显，无诸欲者意不生。于两个因之疑惑及欲界之无主所依赖之心行相续，意味着无有主宰而成之可得，故言“如理所当得”。仅一独得，若取他者主宰相，因缘难成定故，故世尊所说“因乃诸因连结法中，因以因缘所成”之义，如对此“主无主亦与主共成”之类，唯一主宰乃成主之缘起关系。
§29
29.Vatthuto dhammavasena hetudhammā cha, jhānaṅgāni pañca somanassadomanassupekkhānaṃ vedanāvasena ekato gahitattā, maggaṅgā nava micchāsaṅkappavāyāmasamādhīnaṃ vitakkavīriyacittekaggatāsabhāvena sammāsaṅkappādīhi ekato gahitattā. Indriyadhammā soḷasa pañcannaṃ vedanindriyānaṃ vedanāsāmaññena, tiṇṇaṃ lokuttarindriyānaṃ paññindriyassa ca ñāṇasāmaññena ekato gahitattā, rūpārūpajīvitindriyānañca visuṃ gahitattā, baladhammā pana yathāvuttanayeneva nava īritā, adhipatidhammā cattāro vuttā, āhārā tathā cattāro vuttāti kusalādīhi tīhi samākiṇṇo tatoyeva missakasaṅgaho evaṃnāmako saṅgaho sattadhā vutto. Ettha ca –
二十九、就事法而言，因法有六：禅定之支五，喜乐忧愁及平等之受，三者依一处合摄；九禅支，正思惟、正精进、心一境性、意乐一味，皆一处；十五根法，与五受根相依；三种出离根及智慧根以智相依一根；色非色生命根等各安住一处。力法九彼亦显著。主宰法四，及食法四亦有具足，俱生自三善法之染合，此名错综关系集，统称七类总集。此中有——
Pañcasaṅgahitā paññā, vāyāmekaggatā pana;
五种总集是智慧，合一而成一气；
Catusaṅgahitā cittaṃ, sati ceva tisaṅgahā.
心分别为四摄，即念分别为三摄。
Saṅkappo vedanā saddhā, dukasaṅgahitā matā;
思惟、受、信，称为苦摄。
Ekekasaṅgahā sesā, aṭṭhavīsati bhāsitā.
各别摄共计二十七种已述。
Missakasaṅgahavaṇṇanā niṭṭhitā. · 杂集摄释已毕。
Bodhipakkhiyasaṅgahavaṇṇanā菩提分集摄释
§30
30. Paṭṭhātīti paṭṭhānaṃ, asubhaggahaṇādivasena anupavisitvā kāyādiārammaṇe pavattatītyattho, satiyeva paṭṭhānaṃ satipaṭṭhānaṃ. Taṃ pana kāyavedanācittadhammesu asubhadukkhāniccānattākāraggahaṇavasena, subhasukhaniccaattasaññāvipallāsappahānavasena ca catubbidhanti vuttaṃ ‘‘cattāro satipaṭṭhānā’’ti. Kucchitānaṃ kesādīnaṃ āyoti kāyo, sarīraṃ, assāsapassāsānaṃ vā samūho kāyo , tassa anupassanā parikammavasena, vipassanāvasena ca saraṇaṃ kāyānupassanā. Dukkhadukkhavipariṇāmadukkhasaṅkhāradukkhabhūtānaṃ vedanānaṃ vasena anupassanā vedanānupassanā. Tathā sarāgamahaggatādivasena sampayogabhūmibhedena bhinnasseva cittassa anupassanā cittānupassanā. Saññāsaṅkhārānaṃ dhammānaṃ bhinnalakkhaṇānameva anupassanā dhammānupassanā.
第30。所说的“巴萨那”，意指不与不善摄（即不善道收摄）等法同游行，不住于身及他境界，而在念中发生，此称“念的巴萨那”。此中过身、受、心法中，因不善、苦、无常、无我等相收摄；亦因行善、乐、常、我等相的错乱舍弃，从而有四种，谓“念的四种”，称为“念处”。身者，谓以毛发等为界的身，或身、呼吸的合体，若不观察非断灭而是观照，此为身观；以苦与乐、无常、无我等为相的苦摄法观，此谓受所观；以欲染等为缘起基础而分别的心，断其分别为心所观；以分别诸行法为异相，即分别行法而观。以上四摄即四念处。
§31
31. Sammā padahanti etenāti sammappadhānaṃ, vāyāmo. So ca kiccabhedena catubbidhoti āha ‘‘cattāro sammappadhānā’’tyādi. Asubhamanasikārakammaṭṭhānānuyuñjanādivasena vāyamanaṃ vāyāmo. Bhiyyobhāvāyāti abhivuddhiyā.
第31。所谓正精进即善精进，即努力。根据修行内容分为四种，故称“四正精进”等。此为不美妙念所作功用，与勤奋相应者谓之正精进。再者，精进者以增长为义。
§32
32. Ijjhati adhiṭṭhānādikaṃ etāyāhi iddhi, iddhividhañāṇaṃ iddhiyā pādo iddhipādo, chandoyeva iddhipādo chandiddhipādo.
第32。执持及坚定等，是此法中的神通力量。神通知识、神通力称为神通支；欲念即神通支中的欲神通支。
§35
35. Bujjhatīti bodhi, āraddhavipassakato paṭṭhāya yogāvacaro. Yāya vā so satiādikāya dhammasāmaggiyā bujjhati saccāni paṭivijjhati, kilesaniddāto vā vuṭṭhāti, kilesasaṅkocābhāvato vā maggaphalappattiyā vikasati, sā dhammasāmaggī bodhi, tassa bodhissa, tassā vā bodhiyā aṅgabhūtā kāraṇabhūtāti bojjhaṅgā, te pana dhammavasena sattavidhāti āha ‘‘satisambojjhaṅgo’’tyādi. Satiyeva sundaro bojjhaṅgo, sundarassa vā bodhissa, sundarāya vā bodhiyā aṅgoti satisambojjhaṅgo. Dhamme vicināti upaparikkhatīti dhammavicayo, vipassanāpaññā. Upekkhāti idha tatramajjhattupekkhā.
第35节。“Bujjhatīti”谓觉悟，谓于刚生起的智慧中随顺深观之行。因由此心起正念等法而得觉悟，能够透彻了解真实，诸烦恼因缘由此生起，烦恼收敛消失，故由此证得道果而渐渐开显，此即法的和谐合一之觉悟。此觉悟中生起的五种支分，称为觉支，分别举例为“念的觉支”等。在此，念支最为殊胜美好，在殊胜觉悟中念支亦为其支分。依法理审察称为法的观察分析，即观智。平等不偏称为中道平等，此为平等观。
§40
40. ‘‘Sattadhā tattha saṅgaho’’ti vatvāna puna taṃ dassetuṃ ‘‘saṅkappapassaddhi cā’’tyādi vuttaṃ . Tattha vīriyaṃ navaṭṭhānaṃ sammappadhānacatukkavīriyiddhipādavīriyindriyavīriyabalasambojjhaṅgasammāvāyāmavasena navakiccattā, sati aṭṭhaṭṭhānā satipaṭṭhānacatukkasatindriyasatibalasatisambojjhaṅgasammāsativasena aṭṭhakiccattā. Samādhi catuṭṭhāno samādhindriyasamādhibalasamādhisambojjhaṅgasammāsamādhivasena catukiccattā, paññā pañcaṭṭhānā vīmaṃsiddhipādapaññindriyapaññābaladhammavicayasambojjhaṅgasammādiṭṭhivasena pañcakiccattā, saddhā dviṭṭhānā saddhindriyasaddhābalavasena dvikiccattā. Eso uttamānaṃ bodhipakkhiyabhāvena visiṭṭhānaṃ sattatiṃsa dhammānaṃ pavaro uttamo vibhāgo.
第40节。说“七种合集”，意谓诸觉支相互结合显现。再次为证其理理性说“止观安静”等。精进有九种，分别是正勤四正勤，六种精进之根，四种精进，六种力，六种觉支，所合称为正精进觉支。念支即四念处四正念，根觉支正念力合称八种功用。定支有四，即定根、定力、定觉支、正定合称四种功用。慧支有五，即四正断慧、正思维、五种慧力、法的观察分析觉支，合称正见觉支，共作五种功用。信支有二，即信根、信力，合称两种功用。此乃觉支之最尊最优，三十二种优秀法中的最上分。
§41
41. Lokuttare aṭṭhavidhepi sabbe sattatiṃsa dhammā honti, saṅkappapītiyo na vā honti, dutiyajjhānike saṅkappassa, catutthapañcamajjhānike pītiyā ca asambhavato na honti vā, lokiyepi citte sīlavisuddhādi chabbisuddhipavattiyaṃ yathāyogaṃ taṃtaṃkiccassa anurūpavasena keci katthaci visuṃ visuṃ honti, katthaci na vā honti.
第41节。世间说法之外皆无三十二法，意谓世间非禅定时无善根，禅定时因信、喜乐无法同时存在，因为喜乐非常难得。世间凡心依正戒净行等三十六种清净法修习，时或纯净，时或不纯净。
Bodhipakkhiyasaṅgahavaṇṇanā niṭṭhitā. · 觉分摄注释终了。
Sabbasaṅgahavaṇṇanā一切摄注释。
§42
42. Atītānāgatapaccuppannādibhedabhinnā te te sabhāgadhammā ekajjhaṃ rāsaṭṭhena khandhā. Tenāha bhagavā – ‘‘tadekajjhaṃ abhisaṃyūhitvā abhisaṅkhipitvā ayaṃ vuccati rūpakkhandho’’tyādi (vibha. 2), te panete khandhā bhājanabhojanabyañjanabhattakārakabhuñjakavikappavasena pañceva vuttāti āha ‘‘rūpakkhandho’’tyādi . Rūpañhi vedanānissayattā bhājanaṭṭhāniyaṃ, vedanā bhuñjitabbattā bhojanaṭṭhāniyā, saññā vedanāssādalābhahetuttā byañjanaṭṭhāniyā, saṅkhārā abhisaṅkharaṇato bhattakārakaṭṭhāniyā, viññāṇaṃ upabhuñjakattā bhuñjakaṭṭhāniyaṃ. Ettāvatā ca adhippetatthasiddhīti pañceva vuttā. Desanākkamepi idameva kāraṇaṃ yattha bhuñjati, yañca bhuñjati, yena ca bhuñjati, yo ca bhojako, yo ca bhuñjitā, tesaṃ anukkamena dassetukāmattā.
第42节。过去、未来、现在不同法分别合为一处为蕴集。世尊说“合为一处称色蕴”等，五蕴是食物、入口、配料等不同因缘构成。色蕴依于受用为食品之所，受用则为食物，想蕴依于受用同类为配料，行蕴因聚合生育造作，为制造功能，识蕴依于受用为受用者。讲说时依各自功能为说，引导闻者知谁受，用何受，受者为何，施设因缘明了此理。
§43
43. Upādānānaṃ gocarā khandhā upādānakkhandhā, te pana upādānavisayabhāvena gahitā rūpādayo pañcevāti vuttaṃ ‘‘rūpupādānakkhandho’’tyādi. Sabbasabhāgadhammasaṅgahatthaṃ hi sāsavā, anāsavāpi dhammā avisesato ‘‘pañcakkhandhā’’ti desitā. Vipassanābhūmisandassanatthaṃ pana sāsavāva ‘‘upādānakkhandhā’’ti. Yathā panettha vedanādayo sāsavā, anāsavā ca, na evaṃ rūpaṃ, ekantakāmāvacarattā. Sabhāgarāsivasena pana taṃ khandhesu desitaṃ, upādāniyabhāvena, pana rāsivasena ca upādānakkhandhesūti daṭṭhabbaṃ.
第43节。取舍对象为蕴，称取蕴。以取对象为名，谓色等五法为色取蕴等。虽所有蕴皆有烦恼，但无烦恼法亦为法，称为五蕴。观智断烦恼，为练习之地称取蕴。色等有烦恼、无烦恼有分别，非专靠贪爱而成。虽杂集烦恼於蕴，然依烦恼性质不同而别名为取蕴，今于烦恼相续中应明此义。
§44
44. Āyatanti ettha taṃtaṃdvārārammaṇā cittacetasikā tena tena kiccena ghaṭṭenti vāyamanti, āyabhūte vā te dhamme etāni tanonti vitthārenti, āyataṃ vā saṃsāradukkhaṃ nayanti pavattenti, cakkhuviññāṇādīnaṃ kāraṇabhūtānīti vā āyatanāni. Apica loke nivāsaākarasamosaraṇasañjātiṭṭhānaṃ ‘‘āyatana’’nti vuccati, tasmā etepi taṃtaṃdvārikānaṃ, taṃtadārammaṇānañca cakkhuviññāṇādīnaṃ nivāsaṭṭhānatāya, tesameva ākiṇṇabhāvena pavattānaṃ ākaraṭṭhānatāya, dvārārammaṇato samosarantānaṃ samosaraṇaṭṭhānatāya, tattheva uppajjantānaṃ sañjātiṭṭhānatāya ca āyatanāni. Tāni pana dvārabhūtāni ajjhattikāyatanāni cha, ārammaṇabhūtāni ca bāhirāyatanāni chāti dvādasavidhānīti āha ‘‘cakkhāyatana’’ntyādi. Cakkhu ca taṃ āyatanañcāti cakkhāyatanaṃ. Evaṃ sesesupi.
第44节。彼时诸识及心所如门牵引，或起作用，或努力。因有此心法拉伸、扩展，由此延伸、流转，导致轮回苦难。眼识等诸根为缘起外境，即十二处。世间常住之处亦称为“处”，因色界轮回居住生活之所是处。由此诸识与心所相互牵引，是故诸根与心所谓十二处。其为入门者，内处为六入处，外处为六外境，共十二种门，为调伏之门。眼即此入门，称为眼入门，余复如是。
Ettha ajjhattikāyatanesu sanidassanasappaṭighārammaṇattā cakkhāyatanaṃ vibhūtanti taṃ paṭhamaṃ vuttaṃ, tadanantaraṃ anidassanasappaṭighārammaṇāni itarāni, tatthāpi asampattaggāhakasāmaññena cakkhāyatanānantaraṃ sotāyatanaṃ vuttaṃ, itaresu sīghataraṃ ārammaṇaggahaṇasamatthattā ghānāyatanaṃ paṭhamaṃ vuttaṃ. Purato ṭhapitamattassa hi bhojanādikassa gandho vātānusārena ghāne paṭihaññati, tadanantaraṃ pana padesavuttisāmaññena jivhāyatanaṃ vuttaṃ, tato sabbaṭṭhānikaṃ kāyāyatanaṃ, tato pañcannampi gocaraggahaṇasamatthaṃ manāyatanaṃ, yathāvuttānaṃ pana anukkamena tesaṃ tesaṃ ārammaṇāni rūpāyatanādīni vuttāni.
于此内部根境中，分别显现及感知障碍之因，首论眼根。继之则说其他无显障碍者，虽无障碍，但眼之后乃说耳根。余者中先及易得缘取者为鼻根。凡食物等味先受空障气旋所扰，嗅则迟缓。因所处地狭狭而舌根之后。然后普遍为身体根。继之五根皆能探受声光味触，依次次第而说其所缘如言于色界诸根等。
§45
45. Attano sabhāvaṃ dhārentīti dhātuyo. Atha vā yathāsambhavaṃ anekappakāraṃ saṃsāradukkhaṃ vidahanti, bhārahārehi viya ca bhāro sattehi dhīyanti dhāriyanti, avasavattanato dukkhavidhānamattameva cetā, sattehi ca saṃsāradukkhaṃ anuvidhīyati etāhi, tathāvihitañca etāsveva mīyati ṭhapiyati, rasasoṇitādisarīrāvayavadhātuyo viya, haritālamanosilādiselāvayavadhātuyo viya ca ñeyyāvayavabhūtā cāti dhātuyo. Yathāhu –
【第四十五】具体呈现自身本质者即为根。又如然，诸根于轮回苦海中，有如负担众重，承载众身；于烦恼中苦集流转，身根亦承受轮回之苦。根既以如此法而存在，亦因此受构造，似色、汁、血等身体组成部分，及诸铜绿、烟尘等非身体组成者，皆为根（本质）。例如——
‘‘Vidahati vidhānañca, dhīyate ca vidhīyate;
“依法而毁坏，依法而支配；
Etāya dhīyate ettha, iti vā dhātusammatā;
此即依法而支配，是谓根合适之义；
Sarīraselāvayava-dhātuyo viya dhātuyo’’ti.
如色、汁、血等身体组成部分者，皆谓为根。”
Tā pana manāyatanaṃ sattaviññāṇadhātuvasena sattadhā bhinditvā avasesehi ekādasāyatanehi saha aṭṭhārasadhātū vuttāti āha ‘‘cakkhudhātū’’tyādi. Kamakāraṇaṃ vuttanayena daṭṭhabbaṃ.
此处所说之心根，以七识为质，被拆分为七部分；余一部分及十一根共十八根称为“眼根”等。其欲等因缘，自可从论说中了知。
§46
46. Ariyakarattā ariyāni, tacchabhāvato saccānīti ariyasaccāni. Imāni hi cattāro paṭipannake, cattāro phalaṭṭheti aṭṭhaariyapuggale sādhenti asati saccappaṭivedhe tesaṃ ariyabhāvānupagamanato, sati ca tasmiṃ ekantena tabbhāvūpagamanato ca. Dukkhasamudayanirodhamaggānameva pana yathākkamaṃ bādhakattaṃ pabhavattaṃ nissaraṇattaṃ niyyānikattaṃ, nāññesaṃ, bādhakādibhāvoyeva ca dukkhādīnaṃ, na abādhakādibhāvo, tasmā aññatthābhāvatatthabyāpitāsaṅkhātena lakkhaṇena etāni tacchāni. Tenāhu porāṇā –
四圣谛是圣者们的圣谛，因其实相真实而称为真实谛。它们是四种实行已成的道理，四种结果已经现起，有十八位圣者证得这些真理。因对真理的领悟真实不虚，且专一进入真理之境所成就的。因此，苦、集、灭、道正是依照各自的性质，表现出障碍、现行、成就、出离、解脱的特性，没有其他的性质。诸苦之所以为苦，即因有障碍等性质。故此，“四圣谛”不是别的什么，而是由各自所具备的显著标志显现出来的真实性。古人即以此说：
‘‘Bodhānurūpaṃ cattāro, chindante caturo male;
「四者契合觉悟者，消除四种烦恼；
Khīṇadose ca cattāro, sādhentāriyapuggale.
已断烦恼四种者，为圣者所成就。」
‘‘Aññattha bādhakattādi, na hi etehi labbhati;
「非别的障碍等性质，诸者不可得，
Nābādhakattametesaṃ, tacchānetānivetato’’ti.
此中无障碍故，此理真实如是。」
Ariyānaṃ vā saccāni tehi paṭivijjhitabbattā, ariyassa vā sammāsambuddhassa saccāni tena desitattāti ariyasaccāni. Tāni pana saṃkiliṭṭhāsaṃkiliṭṭhaphalahetuvasena catubbidhānīti āha ‘‘cattāri ariyasaccānī’’tyādi. Tattha kucchitattā, tucchattā ca dukkhaṃ. Kammādipaccayasanniṭṭhāne dukkhuppattinimittatāya samudayo samudeti etasmā dukkhanti katvā, dukkhassa samudayo dukkhasamudayo. Dukkhassa anuppādanirodho ettha, etenāti vā dukkhanirodho. Dukkhanirodhaṃ gacchati, paṭipajjanti ca taṃ etāyāti dukkhanirodhagāminipaṭipadā.
这四圣谛应当不断反复证察，故是圣者，也即正自觉者宣说的真实谛。它们之所以被称为四圣谛，是因其具有杂染及杂染之果的因缘性质而分成四类。其间包括少许的微细及微弱的苦。因业等缘起，则苦生，故称集，如是集为苦之缘起。因此称为苦集谛。苦的无生无起即苦的灭谛，也称为苦灭谛。其后的苦灭前行即由灭谛所导，故称苦灭行谛，是达向苦灭的道。
§47
47. Cetasikānaṃ, soḷasasukhumarūpānaṃ, nibbānassa ca vasena ekūnasattati dhammā āyatanesu dhammāyatanaṃ, dhātūsu dhammadhātūti ca saṅkhaṃ gacchanti.
47. 心所法共计一百七十九种，其中微细的心所法有十六种。这些心所法分别依止六入处而起，依止六处故名为心所处；依止六界而起，故名为心所界。这些心所法依止六根而生，故称为心所根。
§49
49.Sesācetasikāti vedanāsaññāhi sesā paññāsa cetasikā. Kasmā pana vedanāsaññā visuṃ katāti? Vaṭṭadhammesu assādatadupakaraṇabhāvato. Tebhūmakadhammesu hi assādavasappavattā vedanā, asubhe subhādisaññāvipallāsavasena ca tassā tadākārappavattīti tadupakaraṇabhūtā saññā, tasmā saṃsārassa padhānahetutāya etā vinibhujjitvā desitāti. Vuttañhetaṃ ācariyena –
49. 余余心所法包括受、想，这二者共有五十种心所法。为何唯有受和想能被称为净净？因其在轮转法中具助于断除烦恼的作用。七地法中若受无无明所扩，烦恼起则受是痛苦；在不净法中有心所法生起投影作用，依烦恼污染而生变化，是故受和想成其依止，于轮回为主要原因，故将其划分、分别讲说。经师曾说：
‘‘Vaṭṭadhammesu assādaṃ, tadassādupasevanaṃ;
“于轮转法中有烦恼，此烦恼须依止于彼受；舍弃烦恼，宜显现二蕴为例。”（《名称分》649经）
Vinibhujja nidassetuṃ, khandhadvayamudāhaṭa’’nti. (nāma. pari. 649);
（引文结束）
§50
50. Nanu ca āyatanadhātūsu nibbānaṃ saṅgahitaṃ, khandhesu kasmā na saṅgahitanti āha ‘‘bhedābhāvenā’’tyādi. Atītādibhedabhinnānañhi rāsaṭṭhena khandhavohāroti nibbānaṃ bhedābhāvato khandhasaṅgahato nissaṭaṃ, vinimuttantyattho.
50. 然而，涅槃在六入处和界中是统摄的；为何不说在蕴中统摄涅槃？是因涅槃离别过去等差别，故谓蕴之分别分明，涅槃乃无分别、蕴所不摄，乃解脱义故。
§51
51. Channaṃ dvārānaṃ, channaṃ ārammaṇānañca bhedena āyatanāni dvādasa bhavanti, channaṃ dvārānaṃ channaṃ ārammaṇānaṃ tadubhayaṃ nissāya uppannānaṃ tattakānameva viññāṇānaṃ pariyāyena kamena dhātuyo aṭṭhārasa bhavanti.
51. 遮盖诸门（眼、耳、鼻、舌、身、意）及遮盖诸境，共分十二入处。有遮盖诸门与遮盖诸境二者依止而起的心所界，即识所摄取对象，相续中变动差别，共十八界。
§52
52. Tisso bhūmiyo imassāti tibhūmaṃ, tibhūmaṃyeva tebhūmakaṃ. Vattati ettha kammaṃ, tabbipāko cāti vaṭṭaṃ. Taṇhāti kāmataṇhādivasena tividhā, puna chaḷārammaṇavasena aṭṭhārasavidhā, atītānāgatapaccuppannavasena catupaññāsavidhā, ajjhattikabāhiravasena aṭṭhasatappabhedā taṇhā. Kasmā pana aññesupi dukkhahetūsu santesu taṇhāyeva samudayoti vuttāti? Padhānakāraṇattā. Kammavicittatāhetubhāvena, hi kammasahāyabhāvūpagamanena ca dukkhavicittatākāraṇattā taṇhā dukkhassa visesakāraṇanti . Maggo dukkhanirodhagāminipaṭipadānāmena vutto maggo lokuttaro matoti maggoti puna maggaggahaṇaṃ yojetabbaṃ.
52. 此处所说的三种境界即三境界，本身即多重境界。此中所论及业，因其果报亦能确见。欲爱渴爱等三种渴爱共计三种；修习的六种境界感受共计十八种；对过去、未来和现在三世的感受共计四十五种；内外的生理感受共计八百多种渴爱。为什么说在其他众多苦因中唯有渴爱被称为苦的起因呢？这是因其为根本因。又因业的生起性质，及同助业同行之故，导致苦的特定生起，故渴爱是苦的主要根因。道谛此中所说之灭苦之道，属于超世间解脱之道，故名为圣道，应当依止圣道事理，稳固持行。
§53
53.Maggayuttā aṭṭhaṅgikavinimuttā sesā maggasampayuttā phassādayo phalañceva sasampayuttanti ete catūhi saccehi vinissaṭā viniggatā nippariyāyato, pariyāyato pana aññātāvindriyaniddesepi ‘‘maggaṅgaṃ maggapariyāpanna’’nti (dha. sa. 555) vuttattā phaladhammesu sammādiṭṭhādīnaṃ maggasacce, itaresañca maggaphalasampayuttānaṃ saṅkhāradukkhasāmaññena dukkhasacce saṅgaho sakkā kātuṃ. Evañhi sati saccadesanāyapi sabbasaṅgāhikatā upapannā hoti. Kasmā panete khandhādayo bahū dhammā vuttāti? Bhagavatāpi tatheva desitattā. Bhagavatāpi kasmā tathā desitāti? Tividhasattānuggahassa adhippetattā. Nāmarūpatadubhayasammuḷhavasena hi tikkhanābhitikkhamudindriyavasena, saṅkhittamajjhimavitthārarucivasena ca tividhā sattā. Tesu nāmasammuḷhānaṃ khandhaggahaṇaṃ nāmassa tattha catudhā vibhattattā, rūpasammuḷhānaṃ āyatanaggahaṇaṃ rūpassa tattha aḍḍhekādasadhā vibhattattā, ubhayamuḷhānaṃ dhātuggahaṇaṃ ubhayesampi tattha vitthārato vibhattattā, tathā tikkhindriyānaṃ, saṅkhittarucikānañca khandhāggahaṇantyādi yojetabbaṃ. Taṃ panetaṃ tividhampi pavattinivattitadubhayahetuvasena diṭṭhameva upakārāvahaṃ. No aññathāti saccaggahaṇanti daṭṭhabbaṃ.
53. 与道相应者为八正道，余者与道相续者如触等现象亦与其果同现，四真谛中已令断除且解脱，非循环往复。虽变换无常，且未为常闻根识所知，但以《正法集》（dha.sa.555）所述「道足，满道」之语为证，正见等真谛皆属道谛，余者则与道果相续，为行蕴苦，属苦谛，可以为总摄归纳。如此，持念正法的真谛之说也因其具全面归摄而成立。为什么说这些色蕴诸法多有呢？因世尊所说教法亦然。为何世尊如此宣说？乃因这三类有情受三种影响统摄。色与名都混杂交织，且具锐利敏锐功能之根，三界众生分为粗短、中长与宽广，名蕴密集部为五蕴总摄，色蕴密集部为六处构成色界十二品，二者兼有者为二十界界，皆细分明晰，三种根或感官具锐利、短促或敏锐细致，名色蕴之合摄等，均须作如是综合阐述。以上说的三类根本情况，因其共同导致生灭循环可见，故在此理显然有助于观察理解，别无他法。此即所谓真谛归摄，应当观察。
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