9. Kammaṭṭhānaparicchedavaṇṇanā · 9. Kammaṭṭhānapariccheda解释
9. Kammaṭṭhānaparicchedavaṇṇanā九、业处品释
§1
1.Ito paccayaniddesato paraṃ nīvaraṇānaṃ samanaṭṭhena samathasaṅkhātānaṃ, aniccādivividhākārato dassanaṭṭhena vipassanāsaṅkhātānañca dvinnaṃ bhāvanānaṃ duvidhampi kammaṭṭhānaṃ duvidhabhāvanākammassa pavattiṭṭhānatāya kammaṭṭhānabhūtamārammaṇaṃ uttaruttarayogakammassa padaṭṭhānatāya kammaṭṭhānabhūtaṃ bhāvanāvīthiñca yathākkamaṃ samathavipassanānukkamena pavakkhāmīti yojanā.
由此依止因缘所分别，应当从除障碍的止法与由于无常等各种形态的观法这两种修习，阐述二种禅修法门，即二种修行法门。因二种修行法是修行行为的发动与稳固所在，故称为修行法门。修行法门是修行路径，应当依次契合止与观，顺次开展。此乃修行法门的正当连接与正当前进之理，要如此广泛展开。
Samathakammaṭṭhānaṃ
除障碍的止行修法
Caritabhedavaṇṇanā行相分别释
§3
3. Rāgo va caritā pakatīti rāgacaritā. Evaṃ dosacaritādayopi. Caritasaṅgahoti mūlacaritavasena puggalasaṅgaho, saṃsaggavasena pana tesaṭṭhi caritā honti. Vuttañhi –
贪行者，谓贪爱表现的行；如是，嗔行等亦同。所谓行的集摄，依根本行为而存，是对于个体的集合；就接触而言，则为六种行。已有言曰：
‘‘Rāgādike tike satta, satta saddhādike tike;
“由贪等三，及由嗔等三；
Ekadvitikamūlamhi, missato sattasattaka’’nti.
一能根本处，诸三七三状。”
Ettha hi rāgacaritā dosacaritā mohacaritā rāgadosacaritā rāgamohacaritā dosamohacaritā rāgadosamohacaritāti evaṃ rāgādike tike sattakamekaṃ. Tathā saddhācaritā buddhicaritā vitakkacaritā saddhābuddhicaritā saddhābuddhivitakkacaritā buddhivitakkacaritā saddhābuddhivitakkacaritāti saddhādikepi tike ekanti evaṃ dve tike amissetvā cuddasa caritā honti. Rāgāditike pana ekadvitikamūlavasena saddhāditikena saha yojite rāgasaddhācaritā rāgabuddhicaritā rāgavitakkacaritā rāgasaddhābuddhicaritā rāgasaddhāvitakkacaritā rāgabuddhivitakkacaritā rāgasaddhābuddhivitakkacaritāti rāgamūlanaye ekaṃ sattakaṃ, tathā ‘‘dosasaddhācaritā dosabuddhicaritā dosavitakkacaritā’’tyādinā dosamūlanayepi ekaṃ, ‘‘mohasaddhācaritā’’tyādinā mohamūlanayepi ekanti evaṃ ekamūlanaye sattakattayaṃ hoti. Yathā cettha, evaṃ dvimūlakanayepi ‘‘rāgadosasaddhācaritā rāgadosabuddhicaritā rāgadosavitakkacaritā’’tyādinā sattakattayaṃ. Timūlakanaye pana ‘‘rāgadosamohasaddhācaritā’’tyādinā ekaṃ sattakanti evaṃ missato sattasattakavasena ekūnapaññāsa caritā honti. Iti imā ekūnapaññāsa, purimā ca cuddasāti tesaṭṭhi caritā daṭṭhabbā. Keci pana diṭṭhiyā saddhiṃ ‘‘catusaṭṭhī’’ti vaṇṇenti.
於此，所谓贪行者、嗔行者、痴行者，乃由贪嗔痴三所构成贪嗔行，也即贪痴行、嗔痴行、贪嗔行、贪痴嗔行等三七种。又如信行者、觉行者、思行者等，信觉思行亦皆三种。当信觉思行相连，则为信觉思之行等，合为十三行。由贪等三与信等三依一能根而联结，遂成由贪信行、由贪觉行、由贪思行、由贪信觉行、由贪信思行、由贪觉思行、由贪信觉思行等七种；同理，嗔所根基者亦有信嗔行、觉嗔行、思嗔行等；痴亦复如是。三种根基各有七种附随修行，合计二十一。而三根基同连结时，则为贪嗔信行、贪嗔觉行、贪嗔思行等二十一种。当三根基共存，依“一根基”视之者，则有贪嗔痴信行等七种，但数目较前略少四十三种。以上即是此前十三行与六十三行的分类。亦有部分人以“四六十二”称之。
Caritabhedavaṇṇanā niṭṭhitā. · 行相分别释已毕。
Bhāvanābhedavaṇṇanā修习分别释
§4
4. Bhāvanāya paṭisaṅkhārakammabhūtā, ādikammabhūtā vā pubbabhāgabhāvanā parikammabhāvanā nāma. Nīvaraṇavikkhambhanato paṭṭhāya gotrabhūpariyosānā kāmāvacarabhāvanā upacārabhāvanā nāma. Appanāya samīpacārittā gāmūpacārādayo viya. Mahaggatabhāvappattā appanābhāvanā nāma appanāsaṅkhātavitakkapamukhattā . Sampayuttadhammehi ārammaṇe appento viya pavattatīti vitakko appanā. Tathā hi so ‘‘appanā byappanā’’ti (dha. sa. 7) niddiṭṭho. Tappamukhatāvasena pana sabbepi mahaggatānuttarajhānadhammā ‘‘appanā’’ti vuccanti.
4. 修习（Bhāvanā）是由造作业所成，或者是初始业所成的。先前部分的修习称为辅助修习。因遮止烦恼而起的，依循本性和类别分别而出的欲乐行修习称为近行修习。接近的修持，则如同邻近村庄等一样。由大定所生的便是安止修习，它属于以安止意念为主的思维。与所依事相应而起的思维称为安止。如同佛陀在《法句经》中告示的“安止与不安止”之义。至于以正确面目出现的诸大定之至高禅相，也称作安止。
Bhāvanābhedavaṇṇanā niṭṭhitā. · 修习分别释已毕。
Nimittabhedavaṇṇanā相分别释
§5
5. Parikammassa nimittaṃ ārammaṇattāti parikammanimittaṃ, kasiṇamaṇḍalādi. Tadeva cakkhunā diṭṭhaṃ viya manasā uggahetabbaṃ nimittaṃ, uggaṇhantassa vā nimittanti uggahanimittaṃ. Tappaṭibhāgaṃ vaṇṇādikasiṇadosarahitaṃ nimittaṃ upacārappanānaṃ ārammaṇattāti paṭibhāganimittaṃ.
5. 辅助修持的相，即修持所依的对象，称为辅助修持的相，如界盘等。以眼所见，心所知为相，应当起观，即称所起的为获得相。获得相也称观察相。由色彩等相连续无错的部分，即无有杂染的部分，为近行安止的相，称为观察得相。
§6
6. Pathavīyeva kasiṇaṃ ekadese aṭṭhatvā anantassa pharitabbatāya sakalaṭṭhenāti pathavīkasiṇaṃ, kasiṇamaṇḍalaṃ. Paṭibhāganimittaṃ, tadārammaṇañca jhānaṃ ‘pathavīkasiṇa’nti vuccati. Tathā āpokasiṇādīsupi. Tattha pathavādīni cattāri bhūtakasiṇāni. Nīlādīni cattāri vaṇṇakasiṇāni, paricchinnākāso ākāsakasiṇaṃ, candādiāloko ālokakasiṇanti daṭṭhabbaṃ.
6. 如同大地界的界盘，在一处聚集延展无边无际，如整体般，这称为大地界的界盘。观察得相，则是进入禅定的观境，称为大地界的界盘。诸如水界盘等亦如是。其内有四种元素的界盘，火、风、地、水；四种色界盘，蓝色等四色；遮断空间即为虚空界盘；日月等光明属于光界盘，皆当知之。
§7
7. Uddhaṃ dhumātaṃ sūnaṃ chavasarīraṃ uddhumātaṃ, tadeva kucchitaṭṭhenauddhumātakaṃ. Evaṃ sesesupi. Setarattādinā vimissitaṃ yebhuyyena nīlavaṇṇaṃ chavasarīraṃ vinīlakaṃ visesato nīlakanti katvā. Vissavantapubbakaṃ vipubbakaṃ. Majjhe dvidhā chinnaṃ vicchiddakaṃ. Soṇasiṅgālādīhi vividhākārena khāyitaṃ vikkhāyitakaṃ. Soṇasiṅgālādīhi vividhenākārena khaṇḍitvā tattha tattha khittaṃ vikkhittakaṃ. Kākapadādiākārena satthena hanitvā vividhaṃ khittaṃ hatavikkhittakaṃ. Lohitapaggharaṇakaṃ lohitakaṃ. Kimikulapaggharaṇakaṃ puḷavakaṃ. Antamaso ekampi aṭṭhi aṭṭhikaṃ.
7. 烟雾、尘埃、腐尸，烟柱上升的称为烟柱。腐尸由尾巴开始腐坏者称为尾腐尸。其余各类如由乳香等染色而呈现浓蓝色的腐尸，称为蓝尸。这蓝腐尸分为初期与中期。中间部分断裂分裂称为碎尸。像索那象鼻虫等因各种原因啃蚀而腐烂的称为腐坏尸。像乌鸦等被猎杀碎裂散落各处的称为断尸、残碎尸。还有赤色的流血尸、腐腐尸以及骨头等尸体。
§8
8. Anu anu saraṇaṃ anussati, arahatādibuddhaguṇārammaṇā anussati buddhānussati. Svākkhātatādidhammaguṇārammaṇā anussati dhammānussati. Suppaṭipannatādisaṃghaguṇārammaṇā anussati saṃghānussati. Akhaṇḍatādinā suparisuddhassa attano sīlaguṇassa anussaraṇaṃ sīlānussati. Vigatamalamaccheratādivasena attano cāgānussaraṇaṃ cāgānussati. ‘‘Yehi saddhādīhi samannāgatā devā devattaṃ gatā, tādisā guṇā mayi santī’’ti evaṃ devatā sakkhiṭṭhāne ṭhapetvā attano saddhādiguṇānussaraṇaṃ devatānussati. Sabbadukkhūpasamabhūtassa nibbānassa guṇānussaraṇaṃ upasamānussati. Jīvitindriyupacchedabhūtassa maraṇassa anussaraṇaṃ maraṇānussati. Kesādikāyakoṭṭhāse gatā pavattā sati kāyagatāsati. Ānañca apānañca ānāpānaṃ, assāsapassāsā, tadārammaṇā sati ānāpānassati.
8. 接受而忆念者，回忆诸佛阿拉汉等诸圣功德，称为忆佛。回忆明了正法听闻善法称为忆法。回忆修行僧团具足如法功德称为忆僧。因完整清净的自己戒行，忆念自身戒德称为忆戒。因离恶不染的布施行为，忆念自身布施称为忆施。诸天神与人皆由具足信根等而得天道，故设立神台，忆念自身信根等功德称为忆神。回忆超越一切烦恼之涅槃功德，称为忆灭。生命根断故忆念死亡，称为忆死。身根浸润之时随识转动，念身念息，念入息出息，念吸气呼气，此即身念息念。
§9
9. Mijjati siniyhatīti mettā, mittesu bhavāti vā mettā, sā sattānaṃ hitasukhūpasaṃharaṇalakkhaṇā. Paradukkhāpanayanakāmatālakkhaṇā karuṇā. Parasampattipamodalakkhaṇā muditā. Iṭṭhāniṭṭhesu majjhattākārappavattilakkhaṇā upekkhā. Appamāṇasattārammaṇattā appamaññā. Uttamavihārabhāvato, uttamānaṃ vā vihārabhāvato brahmavihāro.
9. 慈心以柔和叫作“溟济”，或称对有情产生慈爱之心。此乃众生利益安乐行的特征。悲心则因他人痛苦而生慈悲。喜心则为他人得益而欢喜。舍心则对所爱所欲不上心，持中正念。以不间断奋发之念称为无量心。以最高的修行生活状态称为梵行。
§10
10. Gamanapariyesanaparibhogādipaccavekkhaṇavasena kabaḷīkārāhāre paṭikūlanti pavattā saññā āhāre paṭikūlasaññā.
关于因行走探求及依止等的观察，以粗恶的饮食为障碍，故生起对饮食的反感观念。
§11
11. Pathavīdhātuādīnaṃ catunnaṃ dhātūnaṃ salakkhaṇato kesādisasambhārādito ca vavatthānaṃ catudhātuvavatthānaṃ.
从地界等四大元素的特征，即毛发等形体的聚合源起，称为四大聚起。
§12
12. Arūpe ārammaṇe pavattā āruppā.
于无色境界所生起者，称为无色界境。
Nimittabhedavaṇṇanā niṭṭhitā. · 相之分别的解释已完。
Sappāyabhedavaṇṇanā适宜之分别的解释
§13
13. Idāni tassa tassa puggalassa caritānukūlakammaṭṭhānaṃ dassetuṃ ‘‘caritāsu panā’’tyādimāha. Rāgo va caritaṃ pakati etassāti rāgacarito, rāgabahulo puggalo, rāgassa ujuvipaccanīkabhāvato asubhakammaṭṭhānaṃ tassa sappāyaṃ. Ānāpānaṃ mohacaritassa, vitakkacaritassa ca sappāyaṃ buddhivisayabhāvena mohappaṭipakkhattā, vitakkasandhāvanassa nivārakattā ca. Cha buddhānussatiādayo saddhācaritassa sappāyā saddhāvuddhihetubhāvato.
现在应显现各个众生适合其品行的修习方法，如言“于品行上……”。因贪所造之业即为贪品行者，是多贪之人。由于贪的明了转变妨碍，造作不善之修习场所，其无明行呼吸法品行，思惟品行因对智慧所缘事的无明而相反，且妨碍思惟集中。信心修习者由信心念佛等功德所增长的信根，造作得其辅助。
§17
17.Maraṇaupasamasaññāvavatthānāni buddhicaritassa sappāyāni gambhīrabhāvato buddhiyā eva visayattā.
死亡和平静之观念的境界，是智慧品行的辅助，因其深厚且由智慧直接为所缘。
§18
18.Sesānīti catubbidhabhūtakasiṇaākāsaālokakasiṇaāruppacatukkavasena dasavidhāni. Tatthāpīti tesu dasasu kammaṭṭhānesu. Puthulaṃ mohacaritassa sappāyaṃ sambādhe okāse cittassa bhiyyosomattāya sammuyhanato. Khuddakaṃ vitakkacaritassa sappāyaṃ mahantārammaṇassa vitakkasandhāvanapaccayattā. Ujuvipaccanīkato ceva atisappāyatāya cetaṃ vuttaṃ. Rāgādīnaṃ pana avikkhambhikā, saddhādīnaṃ vā anupakārikā kasiṇādibhāvanā nāma natthi.
余者，指包括四种基础禅定：灰尘、空间、光明、无色四禅，于十种修习处。其时，未成熟的无明品行的浓重因缘，及合习时心的更盛弥漫相对。小思惟品行的因缘，因更大的禅相及思惟集中的关系所生。又因明了转变所生的强盛浓重，心已明说。然贪等时不稳定者，及信等辅助因缘并无禅定及辅助之修习种类。
Sappāyabhedavaṇṇanā niṭṭhitā. · 适宜之分别的解释已完。
Bhāvanābhedavaṇṇanā修习之分别的解释
§19
19.Sabbatthāpīti cattālīsakammaṭṭhānesupi natthi appanā, buddhaguṇādīnaṃ paramatthabhāvato, anekavidhattā, ekassapi gambhīrabhāvato ca. Buddhānussatiādīsu dasasu kammaṭṭhānesu appanāvasena samādhissa patiṭṭhātuṃ asakkuṇeyyattā appanābhāvaṃ appatvā samādhi upacārabhāvena patiṭṭhāti. Lokuttarasamādhi, pana dutiyacatutthāruppasamādhi ca sabhāvadhammepi bhāvanāvisesavasena appanaṃ pāpuṇāti. Visuddhibhāvanānukkamavasena hi lokuttaro appanaṃ pāpuṇāti. Ārammaṇasamatikkamabhāvanāvasena āruppasamādhi. Appanāppattasseva hi catutthajjhānasamādhino ārammaṇasamatikkamanamattaṃ hoti.
于四十多个禅定所中，无有能达不散之安住者，此乃由于佛陀果位诸法之终极真义、以及其多样性与深邃性所致。譬如修习念佛等十种禅行处时，无能通过不散安住而达成正定的根基。正因无不散之定，禅定乃以近行之势而得建立。至于出世间定，其得成乃凭借第二至第四禅之无有自性法以及修习差别之故，得以获得不散定。因修净化果位的次第修习，出世间之不散定得以实现。色界无烦恼禅定，乃由摄持境界超越之修习而成。唯有不散定得成者，第四禅之定才有能超越境界之程度。
§21
21. Pañcapi jhānāni etesamatthi, tattha niyuttānīti vā pañcakajjhānikāni.
五种禅那非此之五，该谓之限定五禅那。
§22
22. Asubhabhāvanāya paṭikūlārammaṇattā caṇḍasotāya nadiyā arittabalena nāvā viya vitakkabaleneva tattha cittaṃ pavattatīti asubhakammaṭṭhāne avitakkajjhānāsambhavato ‘‘paṭhamajjhānikā’’ti vuttaṃ.
由于于不净观修习时因趣向境不善与内心凶猛如河水以风力破舟般激荡，意念波动故而不可能生起无思禅定，故称为初禅。
§23
23. Mettākaruṇāmuditānaṃ domanassasahagatabyāpādavihiṃsānabhiratīnaṃ pahāyakattā domanassappaṭipakkhena somanasseneva sahagatatā yuttāti ‘‘mettādayo tayo catukkajjhānikā’’ti vuttā.
慈悲喜舍四禅乃由断除忧愁、并且与愉悦相应而生，亦即曰“慈等四次禅”。
§24
24. ‘‘Sabbe sattā sukhitā hontu, dukkhā muccantu, laddhasukhasampattito mā vigacchantū’’ti mettādivasappavattabyāpārattayaṃ pahāya kammassakatādassanena sattesu majjhattākārappavattabhāvanānibbattāya tatramajjhattupekkhāya balavatarattā upekkhābrahmavihārassa sukhasahagatāsambhavato ‘‘upekkhā pañcamajjhānikā’’ti vuttā.
愿一切众生皆得安乐，离苦无累，拥有福乐而不失去，此即四禅之慈等心之现行。由放弃业力感受，转入中道之心态，生起平等观与极大力量之舍，乃安乐如同梵天而得成，故名为“舍五种禅”。
Bhāvanābhedavaṇṇanā niṭṭhitā. · 修习之分别的解释已完。
Gocarabhedavaṇṇanā行处之分别的解释
§26
26.Yathārahanti taṃtaṃārammaṇānurūpato. Kassaci ārammaṇassa aparibyattatāya ‘‘pariyāyenā’’ti vuttaṃ.
如线顺势而摆动，谓其缘境不生变故曰“周旋”。
§27
27. Kasiṇāsubhakoṭṭhāsānāpānassatīsveva hi paribyattanimittasambhavoti.
27. 「迦氏境界、泥土、坛座、入出息等三十七种，确实是因缘周围所生起者。」
§28
28.Pathavīmaṇḍalādīsu nimittaṃ uggaṇhantassāti ādimhi tāva catupārisuddhisīlaṃ visodhetvā dasavidhaṃ palibodhaṃ upacchinditvā piyagarubhāvanīyādiguṇasamannāgataṃ kalyāṇamittaṃ upasaṅkamitvā attano cariyānukūlaṃ kammaṭṭhānaṃ gahetvā aṭṭhārasavidhaṃ ananurūpavihāraṃ pahāya pañcaṅgasamannāgate anurūpavihāre viharantassa kesanakhaharaṇādikhuddakapalibodhupacchedaṃ katvā kasiṇamaṇḍalādīni purato katvā ānāpānakoṭṭhāsādīsu cittaṃ ṭhapetvā nisīditvā ‘‘pathavī pathavī’’tyādinā taṃtaṃbhāvanānukkamena pathavīkasiṇādīsu taṃtadārammaṇesu nimittaṃ uggaṇhantassa. Ayamettha saṅkhepo. Vitthārato pana bhāvanā visuddhimaggato (visuddhi. 1.54 ādayo) gahetabbā. Duvidhampi hi bhāvanāvidhānaṃ idha ācariyena atisaṅkhepato vuttaṃ, tadatthadassanatthañca vitthāranaye āhariyamāne atippapañco siyāti mayampi taṃ na vitthāressāma. Yadā pana taṃ nimittaṃ cittena samuggahitanti evaṃ pavattānupubbabhāvanāvasena yadā taṃ parikammanimittaṃ cittena sammā uggahitaṃ hoti. Manodvārassa āpāthamāgatanti cakkhuṃ nimmīletvā, aññattha gantvā vā manasi karontassa kasiṇamaṇḍalasadisameva hutvā manodvārikajavanānaṃ āpāthaṃ āgataṃ hoti.
28. 在地界坛等处，因起诸心相而受持，这乃初发乃至第四净戒之修净，断除十种杂染，具足慈爱庄严等功德者，归依善友，取法相应的修行法门，离五根所具净相，舍不正行而行相应行，除去毛发拔除等细微障碍，于诸坛前置设境界，安置身心坐禅修行，念诵『泥土、泥土』等串念，以相续修习。此处略述，然详细讲述可从《清净道论》（第1章54节）取用。修行法门有两类，师以略说，欲详说明因涉及过多，此处不复详述。若于心中集中心念，循序渐进，正念深起，所依因缘显现，即所谓观境出现。识门受阻，即闭眼转意他处，心念虽起，然于泥土坛境界犹存，识门虽闭而心中有识，故称识门受阻。
§29
29.Samādhiyatīti visesato cittekaggatāpattiyā samāhitā hoti.
29. 「禅定」特指因心专一而生的集中心境。
§30
30. Cittasamādhānavasena puggalopi samāhitoyevāti vuttaṃ ‘‘tathā samāhitassā’’ti. Tappaṭibhāganti uggahanimittasadisaṃ, tatoyeva hi taṃ ‘‘paṭibhāganimitta’’nti vuccati. Taṃ pana uggahanimittato atiparisuddhaṃ hoti. Vatthudhammavimuccitanti paramatthadhammato vimuttaṃ, vatthudhammato vā kasiṇamaṇḍalagatakasiṇadosato vinimuttaṃ. Bhāvanāya nibbattattā bhāvanāmayaṃ. Samappitanti suṭṭhu appitaṃ.
30. 因心集中称为心定，谓此心定者谓『如是心定』。所谓所观对象，有观起因缘相似，称为「缘相依止」。缘相依止极为清净。彻悟实相称为究竟清净；依缘相起者谓脱离根尘对缘。此由修习而成，也谓法力的清净。定精进者谓彻底修成。
§31
31.Tato paṭṭhāyāti paṭibhāganimittuppattito paṭṭhāya.
31. 随之而起，谓缘相依止的兴起而成定。
§33
33. Pañcasu jhānaṅgesu ekekārammaṇe uppannāvajjanānantaraṃ catupañcajavanakatipayabhavaṅgato paraṃ agantvā aparāparaṃ jhānaṅgāvajjanasamatthatā āvajjanavasitā nāma. Samāpajjitukāmatānantaraṃ katipayabhavaṅgato paraṃ agantvā uppannāvajjanānantaraṃ samāpajjituṃ samatthatā samāpajjanavasitā nāma. Setu viya sīghasotāya nadiyā oghaṃ bhavaṅgavegaṃ upacchinditvā yathāparicchinnakālaṃ jhānaṃ ṭhapetuṃ samatthatā bhavaṅgapātato rakkhaṇayogyatā adhiṭṭhānavasitā nāma. Yathā paricchinnakālaṃ anatikkamitvā jhānato vuṭṭhānasamatthatā vuṭṭhānavasitā nāma. Atha vā yathāparicchinnakālato uddhaṃ gantuṃ adatvā ṭhapanasamatthatā adhiṭṭhānavasitā nāma. Yathāparicchinnakālato anto avuṭṭhahitvā yathākālavaseneva vuṭṭhānasamatthatā vuṭṭhānavasitā nāmāti alamatippapañcena. Paccavekkhaṇavasitā pana āvajjanavasitāya eva siddhā. Āvajjanānantarajavanāneva hi paccavekkhaṇajavanāni nāma. Vitakkādioḷārikaṅgaṃ pahānāyāti dutiyajjhānādīhi vitakkādioḷārikaṅgānaṃ jhānakkhaṇe anuppādāya. Padahatoti parikammaṃ karontassa. Tassa pana upacārabhāvanā nipphannā nāma hoti vitakkādīsu nikantivikkhambhanato paṭṭhāyāti daṭṭhabbaṃ. Yathārahanti taṃtaṃjhānikakasiṇādiārammaṇānurūpaṃ.
33. 於五禅支，每支境界各自生起的相续烦恼，俱足生灭，互相依次似增减。若欲入定，必须断除互相交错增减的烦恼，谓入定烦恼已断者称「入定断惑住」。如桥梁截断急流，能稳立定境，谓断流保护定的具足。如定中断流消散后，谓定已成持。如破坏高起之物，能立稳坐定，谓具备定坚。此五种标志详见诸论。回顾亦名定住，即依止于断惑住。于第二禅起思等杂扰断灭，边地无生。进行精进者名为净行。定中觉知消失者谓入定外境乃不起扰乱。此乃相应于各禅境观境相续之理。
§36
36. Ākāsakasiṇassa ugghāṭetuṃ asakkuṇeyyattā vuttaṃ ‘‘ākāsavajjitesū’’ti. Kasiṇanti kasiṇapaṭibhāganimittaṃ. Ugghāṭetvāti amanasikāravasena uddharitvā. Anantavasena parikammaṃ karontassāti ‘‘anantaṃ ākāsaṃ, anantaṃ ākāsa’’nti ākāsaṃ ārabbha parikammaṃ karontassa, na pana kevalaṃ ‘‘anantaṃ ananta’’nti. Evaṃ viññāṇañcāyatanepi. ‘‘Ananta’’nti avatvāpi ‘‘ākāso ākāso (visuddhi. 1.276), viññāṇaṃ viññāṇa’’nti (visuddhi. 1.281) manasi kātuṃ vaṭṭatīti ācariyā.
第36条。关于空遍净相的开启力不足，故称为“无碍空净”。所谓遍净者，是净相覆盖之义。所谓开启，指无意念牵涉地提升之。因从无边广大的空中起修行，故称“无边空，广大空”，乃是以空为起点，广泛圆满地修行，而非仅止于单纯说“广大广大”。此理亦适用于识处。尽管用“广大”二字，但修习时在心中默念“空是空”与“识是识”，这即是《净明论》中（1.276与1.281）所言，如此导师教导修习。
§39
39.‘‘Santametaṃ, paṇītameta’’nti parikammaṃ karontassāti abhāvamattārammaṇatāya ‘‘etaṃ santaṃ, etaṃ paṇīta’’nti bhāventassa.
第39条。修行时若心念“安宁啊，这是善妙的”，乃因由对无造作境界的单纯了知，生起对“此为安宁，此为善妙”的感受。
§40
40.Avasesesu cāti kasiṇādīhi saha appanāvahakammaṭṭhānato avasesesu buddhānussatiādīsu aṭṭhasu , saññāvavatthānesu cāti dasasu kammaṭṭhānesu. Parikammaṃ katvāti ‘‘so bhagavā itipi arahaṃ, itipi sammāsambuddho’’tyādinā (visuddhi. 1.124) vuttavidhānena parikammaṃ katvā. Sādhukamuggahiteti buddhādiguṇaninnapoṇapabbhāracittatāvasena suṭṭhu uggahite. Parikammañca samādhiyatīti parikammabhāvanā samāhitā nipphajjati. Upacāro ca sampajjatīti nīvaraṇāni vikkhambhento upacārasamādhi ca uppajjati.
第40条。至于末了阶段，与遍净相等的安定之业处，不仅用于遍净，更用于八种与佛陀忆念等相关的现境中；对于现境的显现，也包括十种业处。所谓“行”，乃是指如世尊、阿拉汉、正觉者的法身修持。在此以佛陀及诸圣贤的善德称赞，表明行已正当开启。行即专注修习，定力即随之证得。障碍如五盖若生，则转入近行定，故障碍消除与近行定共现。
§41
41.Abhiññāvasenapavattamānanti abhivisesato jānanaṭṭhena abhiññāsaṅkhātaṃ iddhividhādipañcalokiyābhiññāvasena pavattamānaṃ, abhiññāpādakapañcamajjhānā vuṭṭhahitvāti kasiṇānulomādīhi cuddasahākārehi (visuddhi. 2.365) cittaṃ paridametvā abhinīhārakkhamaṃ katvā upekkhekaggatāyogato anurūpattā ca rūpāvacarapañcamajjhānameva abhiññānaṃ pādakaṃ patiṭṭhābhūtaṃ pathavādikasiṇārammaṇaṃ pañcamajjhānaṃ, taṃ samāpajjitvā tato vuṭṭhāya. Adhiṭṭheyyādikamāvajjetvāti iddhividhañāṇassa parikammakāle adhiṭṭhātabbaṃ vikubbanīyaṃ satādikaṃ komārarūpādikaṃ, dibbasotassa parikammakāle thūlasukhumabhedaṃ saddaṃ, cetopariyañāṇassa parikammakāle parassa hadayaṅgatavaṇṇadassanena sarāgādibhedaṃ cittaṃ, pubbenivāsānussatiñāṇassa parikammasamaye purimabhavesu cuticittādibhedaṃ pubbe nivutthakkhandhaṃ, dibbacakkhussa parikammasamaye obhāsapharitaṭṭhānagataṃ rūpaṃ vā āvajjetvā.
第41条。所谓“随现三昧”等，是指通过专注特殊的知见，以获得诸神通等五种世间通法。一切神通基础乃由五种中定业起，于是借由与遍净相或类似禅定的十三种辅助，使意心稳定、聚摄、守护，令平等宁静的禅行缘起，及对应五种色界禅定，即为证得通达之根本。修行时，须斥除妄念等，清除肆意动散之杂念。于地界净相修习五种禅定后起，获成就后证得涅槃。修习时须分辨宏细音声、心意异相，以及生前生死等感知活动，如佛眼观视时发显之异色等。
Parikammaṃ karontassāti ‘‘sataṃ homi, sahassaṃ homī’’tyādinā parikammaṃ karontassa. Rūpādīsūti parikammavisayabhūtesu rūpapādakajjhānasaddaparacittapubbenivutthakkhandhādibhedesu ārammaṇesu. Ettha hi iddhividhañāṇassa tāva pādakajjhānaṃ, kāyo, rūpādiadhiṭṭhāne rūpādīni cāti cha ārammaṇāni . Tattha pādakajjhānaṃ atītameva, kāyo paccuppanno, itaraṃ paccuppannamanāgataṃ vā. Dibbasotassa pana saddoyeva, so ca kho paccuppanno. Paracittavijānanāya pana atīte sattadivasesu, anāgate sattadivasesu ca pavattaṃ parittādīsu yaṃ kiñci tikālikaṃ cittameva ārammaṇaṃ hotīti mahāaṭṭhakathācariyā (visuddhi. 2.416; dha. sa. aṭṭha. 1434).
修习时心生诸如“愿成就一百，愿成就一千”等念，即是行的表现。对于色界禅定指涉的对象，包括依先前心意所起之色、声、相续心之过去呈现等对象。譬如世间神通第五种中凡禅为根基的五种禅定，有六种对象：于地界色相禅定，依次有五种对象。先前禅定已成过去，身体已生起；未来及当前心相亦是自缘所感。神通心识观察过去七天、未来七天及今时所存一切相关之对象，皆为三时之所现，此理如大注《净明论》中所说（2.416；律藏集解1434页）。
Saṅgahakārā pana ‘‘cattāropi khandhā’’ti (dha. sa. aṭṭha. 1434) vadanti, kathaṃ panassā paccuppannacittārammaṇatā, nanu ca āvajjanāya gahitameva iddhicittassa ārammaṇaṃ hoti, āvajjanāya ca paccuppannacittamārammaṇaṃ katvā nirujjhamānāya taṃsamakālameva parassa cittampi nirujjhatīti āvajjanajavanānaṃ kālavasena ekārammaṇatā na siyā, maggaphalavīthito aññattha āvajjanajavanānaṃ kathañca nānārammaṇatā na adhippetāti? Aṭṭhakathāyaṃ (visuddhi. 2.416; dha. sa. aṭṭha. 1434) tāva santatiaddhāpaccuppannārammaṇatā yojitā. Ānandācariyo (dha. sa. mūlaṭī. 1434 thoka visadisaṃ) pana bhaṇati ‘‘pādakajjhānato vuṭṭhāya paccuppannādivibhāgaṃ akatvā kevalaṃ ‘imassa cittaṃ jānāmi’cceva parikammaṃ katvā punapi pādakajjhānaṃ samāpajjitvā vuṭṭhāya aviseseneva cittaṃ āvajjetvā tiṇṇaṃ, catunnaṃ vā parikammānaṃ anantaraṃ cetopariyañāṇena parassa cittaṃ paṭivijjhati rūpaṃ viya dibbacakkhunā. Pacchā kāmāvacaracittena sarāgādivavatthānampi karoti nīlādivavatthānaṃ viya. Tāni ca sabbāni abhimukhībhūtacittārammaṇāneva, aniṭṭhe ca ṭhāne nānārammaṇatādoso natthi abhinnākārappavattito’’ti. Pubbenivāsānussatiñāṇassa pubbe nivutthakkhandhā, khandhappaṭibaddhāni ca nāmagottāni, nibbānañca ārammaṇaṃ hoti, dibbacakkhussa pana rūpameva paccuppannanti ayametesaṃ ārammaṇavibhāgo. Yathārahamappetīti taṃtaṃparikammānurūpato appeti.
释集作者则说“四蕴为四”，问若当前心所显现为何？因起于造造成就之神通心所作之对象，同时也生于当前心所显，二者并时起故不得一貌。显现与消失并行，故朝夕之时无法只存一对象，是神通心之运行时序所决定。此理于注释（《净明论》2.416；《律藏集解》1434页）中说明，当前心连绵三相之对象相续显现。阿难尊者则说：“于五种色界禅定中起身起立，不计当前异变，仅凭‘我知此心’念行修法，复入色界禅定后复起，心特别显现他心，宛若持天眼见。后来虽因欲界心与偏爱所缠，却能显现种种对象如苍蓝色等。所有这些都是依赖心所显现对象，未被不和谐所扰，作用无间。”过去生住记忆心中，通过五蕴对应心相及姓名族谱，乃至涅槃亦有显现所观对象。神通天眼显视当前皆为色，此即为对象划分，依此原则而构造各种修行场景。
§42
42. Idāni ārammaṇānaṃ bhedena abhiññābhedaṃ dassetuṃ ‘‘iddhividhā’’tyādimāha. Adhiṭṭhānādi iddhippabhedo etissāti iddhividhā. Dibbānaṃ sotasadisatāya, dibbavihārasannissitatāya ca dibbañca taṃ sotañcāti dibbasotaṃ. Paresaṃ cittaṃ viññāyati etāyāti paracittavijānanā. Attano santāne nivutthavasena ceva gocaranivāsavasena ca pubbe atītabhavesu khandhādīnaṃ anussaraṇaṃ pubbenivāsānussati. Vuttanayena dibbañca taṃ cakkhu cāti dibbacakkhu. ‘Cutūpapātañāṇa’nti pana dibbacakkhumeva vuccati. Yathākammūpagañāṇaanāgataṃsañāṇānipi dibbacakkhuvaseneva ijjhanti. Na hi tesaṃ visuṃ parikammaṃ atthi. Tattha anāgataṃsañāṇassa tāva anāgate sattadivasato paraṃ pavattanakaṃ cittacetasikaṃ dutiyadivasato paṭṭhāya pavattanakañca yaṃ kiñci ārammaṇaṃ hoti. Tañhi savisaye sabbaññutaññāṇagatikanti. Yathā kammūpagañāṇassa pana kusalākusalasaṅkhātā cetanā, cattāropi vā khandhā ārammaṇanti daṭṭhabbaṃ.
42. 现在为了通过区分所缘事而显示出通达无碍的智慧，称为“神通种类”。“神通种类”是指势力分别诸神通之种类，从坚立等说起。神通之“神”指天上世界、声闻缘，因神游行而起；“通”指神之声闻。又称“神通”是由于天上的声闻相续。察别人心意称为“他心识知”，也称“他心见知”。观自身世代作止境及所住，回忆以往世中蕴等事，称为过去生忆。依据所说，因神通见称为“神眼”。谓“死生知识”实指只有神眼通。正如行的业所生未来知识，亦同神眼通。因为它们没有对食物的集中。未来知识在此，停留于未来七天之后，第二天起转动，是决意去执持的心意，行者所缘即所有所缘境界。于此境界中存在全知全见的通达。正如行的业所生知识中善恶所造意根，及四蕴任何一蕴即为所缘，看见之。
Gocaravasena bhedo gocarabhedo.
以所缘为性质之区别称为所缘之别。
Gocarabhedavaṇṇanā niṭṭhitā. · 行境差别之解释已毕。
Samathakammaṭṭhānavaṇṇanā niṭṭhitā. · 止业处之解释已毕。
Vipassanākammaṭṭhānaṃ
观智的修习处
Visuddhibhedavaṇṇanā清净差别之解释
§43
43. Aniccādivasena vividhākārena passatīti vipassanā, aniccānupassanādikā bhāvanāpaññā. Tassā kammaṭṭhānaṃ, sāyeva vā kammaṭṭhānanti vipassanākammaṭṭhānaṃ. Tasmiṃ vipassanākammaṭṭhāne sattavidhena visuddhisaṅgahoti sambandho.
43. 以无常等性质以各种形态见观察之，是谓观智。观智包括无常观察等修习智慧。其修习处，也可称为观智修习处。于此观智修习处，通过七种清净条件联系而成有联系体。
§44
44. Aniccatāyeva lakkhaṇaṃ lakkhitabbaṃ, lakkhīyati anenāti vā aniccalakkhaṇaṃ. Udayavayapaṭipīḷanasaṅkhātadukkhabhāvo va lakkhaṇanti dukkhalakkhaṇaṃ. Paraparikappitassa attano abhāvo anattatā, tadeva lakkhaṇanti anattalakkhaṇaṃ.
44. 无常即是标示之标志，需要标识，称为无常标志。由此观察作无常标记。由生起与灭去交替之苦之性质，称为苦标志。因互相所缘转变而自身无实有之假，称为无我标志。
§45
45. Tiṇṇaṃ lakkhaṇānaṃ anu anu passanā aniccānupassanādikā.
45. 依次观察三种标志的无常观察等智慧。
§46
46. Khandhādīnaṃ kalāpato sammasanavasappavattaṃ ñāṇaṃ sammasanañāṇaṃ. Uppādabhaṅgānupassanāvasappavattañāṇaṃ udayabbayañāṇaṃ. Udayaṃ muccitvā vaye pavattaṃ ñāṇaṃ bhaṅgañāṇaṃ. Saṅkhārānaṃ bhayato anupassanāvasena pavattaṃ ñāṇaṃ bhayañāṇaṃ, diṭṭhabhayānaṃ ādīnavato pekkhaṇavasena pavattaṃ ñāṇaṃ ādīnavañāṇaṃ, diṭṭhādīnavesu nibbindanavasappavattaṃ ñāṇaṃ nibbidāñāṇaṃ. Nibbinditvā saṅkhārehi muccitukamyatāvasena pavattaṃ ñāṇaṃ muccitukamyatāñāṇaṃ. Muccanassa upāyasampaṭipādanatthaṃ puna saṅkhārānaṃ pariggahavasappavattaṃ ñāṇaṃ paṭisaṅkhāñāṇaṃ. Paṭisaṅkhātadhammesu bhayanandīvivajjanavasena ajjhupekkhitvā pavattaṃ ñāṇaṃ saṅkhārupekkhāñāṇaṃ. Purimānaṃ navannaṃ kiccanipphattiyā, upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ anukūlaṃ ñāṇaṃ anulomañāṇaṃ.
46. 从蕴等聚合成、结集成团的认知，称为结集认知。对产生与消散分别观察的认知称为起灭认知。放弃起始而观察消逝无常的认知称为灭亡认知。对于行的怖畏而不观察的认知称为怖畏认知。对于见闻怖畏的危害而观察的认知称为危害认知。因对见闻等危害生厌恶起的认知称为厌离认知。厌离之后起欲求离弃行的认知称为欲求离弃认知。为有效断除而修习离欲认知后，观察诸行之束缚的认知称为反观认知。以审察所反观诸法之怖畏与憎恶而再三观照的认知，称为观察行认知。以过去与现在一切因缘相续之法，和合之菩提行法，调顺相应的认知称为顺流认知。
§47
47. Attasuññatāya suññato. Saṃyojanādīhi vimuccanaṭṭhena vimokkho. Niccanimittādino abhāvato animitto. Paṇihitassa taṇhāpaṇidhissa abhāvato appaṇihito.
47. 依自体空性而起的空性认知。依对束缚等的了断而证得的解脱。因常住不变之缘起而起的无因无相认知。由于深藏之渴爱执著不现起的状态称为不现起之认知。
§49
49. Yo naṃ pāti, taṃ mokkheti apāyādīhi dukkhehīti pātimokkhaṃ, tadeva kāyaduccaritādīhi saṃvaraṇato saṃvaro, samādhānopadhāraṇaṭṭhena sīlañcāti pātimokkhasaṃvarasīlaṃ. Manacchaṭṭhānaṃ indriyānaṃ rūpādīsu saṃvaraṇavasena pavattaṃ sīlaṃ indriyasaṃvarasīlaṃ. Micchājīva vivajjanena ājīvassa parisuddhivasappavattaṃ ājīvapārisuddhisīlaṃ. Paccaye sannissitaṃ tesaṃ idamatthikatāya paccavekkhaṇasīlaṃ paccayasannissitasīlaṃ. Catubbidhattā desanāsaṃvarapariyeṭṭhipaccavekkhaṇavasena, parisuddhattā ca catupārisuddhisīlaṃ nāma.
49. 对此不保持者，谓之不解脱，随恶趣等苦行。戒律是以防止身体恶行等为修持对象的守护。因具足定力而修持的戒称为戒律清净。由意杀护诸根等因守护而生的行为称为根护戒。因舍邪命而分离恶命，得清净生活的戒称为生活清净戒。因缘依止而生的，鉴察不善者称为缘依止戒。以说法为缘、破坏害等为害，对此生厌恶而定心观护的戒称为四重清净戒。
§50
50.Cittavisuddhi nāma cittassa vinīvaraṇabhāvāpādanavasena visodhanato, cittasīsena niddiṭṭhattā, visuddhattā cāti vā katvā.
50. 心净指的是净除心中诸染污障碍，由心的本质彰显明朗所生的净化。
§51
51. ‘‘Dhammānaṃ sāmaññasabhāvo lakkhaṇaṃ, kiccasampattiyo raso, upaṭṭhānākāro, phalañca paccupaṭṭhāna’’nti evaṃ vuttānaṃ lakkhaṇādīnaṃ ‘‘phusanalakkhaṇo phasso, kakkhaḷalakkhaṇā pathavī’’tyādinā vitthārato, ‘‘namanalakkhaṇaṃ nāmaṃ, ruppanalakkhaṇaṃ rūpa’’ntyādinā saṅkhepato ca pariggaho paccattalakkhaṇādivasena paricchijja gahaṇaṃ dukkhasaccavavatthānaṃ diṭṭhivisuddhi nāma ‘‘nāmarūpato attā natthī’’ti dassanato diṭṭhi ca attadiṭṭhimalavisodhanato visuddhi cāti katvā.
51. “法的共相是普遍性，特点是本事成就，供养形式，及其果报牵引。”如是所说共相等的详细论述由“触为共相，触觉；粗砺为共相土”等说明而来。又以“弯曲为共相，名称；轮廓为共相，色”等简缩归纳，形成对苦谛缘起之见净的详解。此见净包括“识与色非我”等理见及其对我执、我见的净除。
§52
52.Paccayapariggahoti nāmañca rūpañca paṭisandhiyaṃ tāva avijjātaṇhāupādānakammahetuvasena nibbattati. Pavattiyañca rūpaṃ kammacittautuāhārapaccayavasena, nāmañca cakkhurūpādinissayārammaṇādipaccayavasena, visesato ca yonisomanasikārādicatucakkasampattiyā kusalaṃ, tabbipariyāyena akusalaṃ, kusalākusalavasena vipāko bhavaṅgādivasena āvajjanaṃ, khīṇāsavasantānavasena kiriyajavanaṃ, āvajjanañca uppajjatīti evaṃ sādhāraṇāsādhāraṇavasena tīsu addhāsu nāmarūpappavattiyā paccakkhādisiddhassa kammādipaccayassa pariggaṇhanaṃ samudayasaccassa vavatthānaṃ kaṅkhāvitaraṇavisuddhi nāma ‘‘ahosiṃ nu kho ahamatītamaddhāna’’ntyādikāya (ma. ni. 1.18; saṃ. ni. 2.20) soḷasavidhāya, ‘‘sattharikaṅkhatī’’tyādikāya (dha. sa. 1123; vibha. 915) aṭṭhavidhāya ca kaṅkhāya vitaraṇato atikkamanato kaṅkhāvitaraṇā, ahetukavisamahetudiṭṭhimalavisodhanato visuddhi cāti katvā.
52. 依缘合和者，即名称与色法，因无明、渴爱与取执之行为而生起。起始时，色由业与识和合而生，名称由眼根与色为缘引发。特别因善根之四正勤，产生善行；反之则生不善；善恶因果由存在等差异所现。通过熄灭烦恼之涅槃，行已终止；既有行起，又有行灭。由此色与名称相互显现，与业因缘相关之缘生苦集义理，称为“疑惑断除净”。又因缘起属无因与不等因见析净，称之为“所行批判净”。此二净共修，断除我执及无明，成就清净见智。
§53
53.Tato paccayapariggahato paraṃ tathāpariggahitesu paccattalakkhaṇādivavatthānavasena, paccayavavatthānavasena ca pariggahitesu lokuttaravajjesu tibhūmipariyāpannesu nāmarūpesu atītādibhedabhinnesu khandhādinayamārabbha pañcakkhandhachadvārachaḷārammaṇachadvārappavattadhammādivasena āgataṃ khandhādinayaṃ ārabbha kalāpavasena piṇḍavasena saṅkhipitvā yaṃ atīte jātaṃ rūpaṃ, taṃ atīteva niruddhaṃ. Yaṃ anāgate bhāvi rūpaṃ, tampi tattheva nirujjhissati. Yaṃ paccuppannaṃ, taṃ anāgataṃ appatvā ettheva nirujjhati, tathā ajjhattabahiddhasukhumaoḷārikahīnapaṇītarūpādayo. Tasmā ‘‘aniccaṃ attādivasena na iccaṃ anupagantabbaṃ khayaṭṭhena khayagamanato, dukkhaṃ bhayaṭṭhena bhayakarattā, anattā asārakaṭṭhena attasārādiabhāvenā’’ti ca ‘‘cakkhuṃ aniccaṃ…pe… mano. Rūpaṃ…pe… dhammā. Cakkhuviññāṇaṃ…pe… manoviññāṇaṃ aniccaṃ dukkhaṃ anattā’’tyādinā (paṭi. ma. 1.48) atītādiaddhāvasena, atītādisantānavasena, atītādikhaṇavasena ca sammasanañāṇena hutvāabhāvaudayabbayapaṭipīḷanaavasavattanākārasaṅkhātalakkhaṇattayasammasanavasappavattena kalāpasammasanañāṇena lakkhaṇattayaṃ sammasantassa parimajjantassa.
53. 如是，舍弃缘起的依附而转向非依附者，用此缘起的个别特征等作为根据，亦以缘起作为根据，论及非依赖且为世间所断者、三界遍满的、于名色身等过去已区别断灭的蕴诸法开始，依五蕴、六入、十八界、六根对缘、六尘、六触等法的起（具于障碍者）而生起的蕴众开始，以集聚状、合成体状、汇摄体状而论，有已生的色法，已生故于彼止息；将来仍将生起色法，将来必亦于彼断灭；当下现起的色法，也由于未至将来而于此断灭，诸如内外细微的毛发、皮肤、筋脉等皆是如此。由此缘故，谓色法等应于无常、诸我诸法不应执取，因灭无常而生灭，因生灭而苦，因苦而怖，因无我无实质而无自体等，分别如此说：“眼无常……意无常，色法……诸法。眼识……心识无常、苦、无我”等。如此，依过去等之迹象，依过去等之生灭，依过去等之时段，以正断知成就于灭无常生灭流转之缘起之识，成正念观照，修习灭法，如照火灭时烧燃之现象（顿时灭时而生灭），以此等三学辨明其性质，修习于聚集体观照破灭之相，以正知三相，圆满破灭已圆满之三相，称为已了知。
Sammasanañāṇe pana uppanne puna tesveva saṅkhāresu ‘‘avijjāsamudayā rūpasamudayo, taṇhākammaāhārasamudayā rūpasamudayo, tathā avijjānirodhā rūpanirodho, taṇhākammaāhāranirodhā rūpanirodho’’ti (paṭi. ma. 1.50) evaṃ rūpakkhandhe vedanāsaññāsaṅkhārakkhandhesupi āhāraṃ apanetvā ‘‘phassasamudayā phassanirodhā’’ti ca evaṃ phassaṃ pakkhipitvā, viññāṇakkhandhe ‘‘nāmarūpasamudayā nāmarūpanirodhā’’ti nāmarūpaṃ pakkhipitvā paccayasamudayavasena, paccayanirodhavasena ca, paccaye anāmasitvā paccuppannakkhandhesu nibbattilakkhaṇamattassa, vipariṇāmalakkhaṇamattassa ca dassanena khaṇavasena cāti ekekasmiṃ khandhe paccayavasena catudhā, khaṇavasena ekadhā cāti pañcadhā udayaṃ, pañcadhā vayanti dasadasaudayabbayadassanavasena samapaññāsākārehi udayabbayañāṇena udayabbayaṃ samanupassantassa āraddhavipassakassa yogino vipassanācittasamuṭṭhāno sarīrato niccharaṇakaālokasaṅkhāto obhāso, vipassanācittasahajātā khuddikādipañcavidhā (dha. sa. aṭṭha. 1 dhammuddesavāra jhānaṅgarāsivaṇṇanā) pīti, tathā kāyacittadarathavūpasamalakkhaṇā kāyacittavasena duvidhā passaddhi, balavasaddhindriyasaṅkhāto adhimokkho, sammappadhānakiccasādhako vīriyasambojjhaṅgasaṅkhāto paggaho, atipaṇītaṃ sukhaṃ, indavissaṭṭhavajirasadisaṃ tilakkhaṇavipassanābhūtaṃ ñāṇaṃ, satipaṭṭhānabhūtā cirakatādianussaraṇasamatthā upaṭṭhānasaṅkhātā sati, samappavattavipassanāsahajātā upekkhāsambojjhaṅgabhūtā tatramajjhattupekkhā, manodvāre āvajjhanupekkhā cāti duvidhāpi upekkhā, obhāsādīsu uppannesu ‘‘na vata me ito pubbe evarūpo obhāso uppannapubbo’’tyādinā (visuddhi. 2.733) nayena tattha ālayaṃ kurumānā sukhumataṇhā rūpanikanticāti obhāsādīsu dasasu vipassanupakkilesesu uppannesu ‘‘na vata me ito pubbe evarūpā obhāsādayo uppannapubbā addhā maggappattosmi, phalappattosmī’’ti (visuddhi. 2.733) aggahetvā ‘‘ime obhāsādayo taṇhādiṭṭhimānavatthutāya na maggo, atha kho vipassanupakkilesā eva, tabbinimuttaṃ pana vīthipaṭipannaṃ vipassanāñāṇaṃ maggo’’ti evaṃ maggāmaggalakkhaṇassa vavatthānaṃ nicchayanaṃ maggāmaggassa jānanato, dassanato, amagge maggasaññāya visodhanato ca maggāmaggañāṇadassanavisuddhi nāma.
然于正知之境界生起之后，谓诸造作皆由无明所生，诸色法生起亦同样，渴爱及业之取用亦如是；依无明灭尽则色法灭，渴爱及业取用灭亦然，于触集起及触灭亦复如是；名色由缘生起，缘灭则名色灭。于所缘的名色蕴现前断灭，令现前蕴因缘分别时段有所表现，众蕴于每蕴依缘分成四类，同时于一时段有一种，五种分别起灭，借于十种生灭相见作证，以知生灭。此生灭识一道观者，乃根于正见、正思维、正念、正定、正精进、正知、正慧七觉支，依此觉照生起于身中，乃天眼镜之如光明普照体表敏锐之心光，因生起小果而生五种，身心因生起有所安住，身心安住乃得定力，能摄服六根，成就正行，具足精进，乃觉支之具足。由此得无忧乐或似坚硬钢铁之明智，具三相观慧之知，饶富正念，能长久维持住，因稳定而生生发观慧无二，有正中平等无不偏倚，心门通达无疑等，乃二种于无分别平等之静虑，即慈无分别与智慧无分别。由是因观照生起之光明等现象，则观者曰“此光明等于过往未曾现起”。以此理会，安住处即微妙渴望对色法起闻思净除；观察现起诸光明等，为五种观照之障碍无常生灭现象，断言“我此生不堕夫前如是之光明现象，彼或果获证果”，而非此路为道，乃断于观照障碍内中，得无执着清净观慧之道，成就如是道理即断决
§54
54.Yāvānulomāti yāva saccānulomañāṇā. Nava vipassanāñāṇānīti (visuddhi. 2.737 ādayo) khandhānaṃ udayañca vayañca jānanakaṃ udayabbayañāṇaṃ, udayaṃ muñcitvā bhaṅgamattānupekkhakaṃ bhaṅgañāṇaṃ, bhaṅgavasena upaṭṭhitānaṃ sīhādīnaṃ viya bhāyitabbākārānupekkhakaṃ bhayañāṇaṃ, tathānupekkhitānaṃ ādittagharassa viya ādīnavākārānupekkhakaṃ ādīnavañāṇaṃ, diṭṭhādīnavesu nibbindanavasena pavattaṃ nibbidāñāṇaṃ, jālādito macchādikā viya tehi tebhūmakadhammehi muccitukāmatāvasena pavattaṃ muccitukamyatāñāṇaṃ, muccanupāyasampādanatthaṃ diṭṭhādīnavesupi samuddasakuṇī viya punappunaṃ sammasanavasappattaṃ paṭisaṅkhānupassanāñāṇaṃ, cattabhariyo puriso viya diṭṭhādīnavesu tesu saṅkhāresu upekkhanākārappavattaṃ saṅkhārupekkhāñāṇaṃ, aniccādilakkhaṇavipassanatāya heṭṭhā pavattānaṃ aṭṭhannaṃ vipassanāñāṇānaṃ, uddhaṃ maggakkhaṇe adhigantabbānaṃ sattatiṃsabodhipakkhiyadhammānañca anulomato maggavīthiyaṃ gotrabhuto pubbe pavattaṃ saccānulomikañāṇasaṅkhātaṃ navamaṃ anulomañāṇanti imāni nava ñāṇāni ñāṇadassanavisuddhiyā paṭipadābhāvato tilakkhaṇajānanaṭṭhena, paccakkhato dassanaṭṭhena, paṭipakkhato visuddhattā ca paṭipadāñāṇadassanavisuddhi nāma.
54. 此如顺贯之九种观慧，谓是九种正观慧识（出自净慧论第二卷第七三七页初句曰）。此九种乃知五蕴之生灭，生灭之后，舍弃生灭而知断灭之识；又分别察觉守护之如狮子威武之勇猛镇定之识；察知彼诸不能调伏之苦恼，譬如热炭之痛苦，其识称为苦恼之识；因厌离贪着故，称为厌倦之识；因盼望断灭而称为期盼解脱之识；因断灭途徙如鱼跃出水面脱离三界之识；因一再观照断灭且观察至理之识，称为反观之识；如四车轮，能无分别观照五蕴障碍而生起的无挂碍尊敬觉。此乃无常等三相正观慧之下方发起之八种正观慧，于道上于见道边应当证得。并集三十三种觉支之勇猛觉支、正念觉支而修习，达成如是必至证觉，称为正顺之正觉，前已展开而后遂成就。此九观慧，依正智含义，自性与他性无漏清净，故名为修学正觉所证净慧。
§55
55. Vipassanāya paripāko vipassanāparipāko, saṅkhārupekkhāñāṇaṃ. Taṃ āgamma paṭicca. Idāni appanāuppajjissatīti ‘‘idāni appanāsaṅkhāto lokuttaramaggo uppajjissatī’’ti vattabbakkhaṇe. Yaṃ kiñcīti saṅkhārupekkhāya gahitesu tīsu ekaṃ yaṃ kiñci.
55. 以正观慧为成熟，自观慧成熟，生起无挂碍尊敬觉。由此，如所依，必有所因缘。今说，正观慧成熟时必生起出世间圣道。故当言：“今此出世圣道将会生起”。此无挂碍尊敬觉中于三者，生起唯一。
§56
56. Vipassanāya matthakappattiyā sikhāppattā. Anulomañāṇasahitatāya sānulomā. Sā eva saṅkhāresu udāsīnattā saṅkhārupekkhā. Yathānurūpaṃ apāyādito, saṅkhāranimittato ca vuṭṭhahanato vuṭṭhānasaṅkhātaṃ maggaṃ gacchatīti vuṭṭhānagāminī.
56. 以正观慧为根基，将有训练成就，称为修习中等之觉，伴随顺序正觉。此正觉乃对造作的放逸弃绝，成随缘顺序观慧，对相应境界置之不理，遂生无挂碍尊敬觉。恰如出世入圣道之似，乃因观察造作之因缘生灭成就出世圣道而行。故亦称之为顺觉道。
§57
57.Abhisambhontanti pāpuṇantaṃ.
57. 阿毗曇中所说之“成就者”，谓获得成就者。
§58
58.Parijānantoti ‘‘ettakaṃ dukkhaṃ, na ito ūnādhika’’nti paricchijja jānanto. Sacchikarontoti ārammaṇakaraṇavasena paccakkhaṃ karonto. Maggasaccaṃ bhāvanāvasenāti maggasaccasaṅkhātassa sampayuttamaggasaṅkhātassa catutthasaccassa sahajātādipaccayo hutvā vaḍḍhanavasena. Ekasseva ñāṇassa catukiccasādhanaṃ padīpādīnaṃ vaṭṭidāhādicatukiccadassanato, ‘‘yo, bhikkhave, dukkhaṃ passatī’’tyādi (saṃ. ni. 5.1100; visuddhi. 2.839) āgamato ca sampaṭicchitabbaṃ.
58.「周遍痛苦」者，谓此苦无有减少增多之别，知其如此后舍弃之。所谓「证悟」，乃如着手实修般亲身确证。所谓「修行圣谛」，意指与圣谛所别称之「道谛」相应，作为与道谛相联结，诸圣谛中第四圣谛（涅槃）的先天依止，为增长之因。唯有一识，藉四种功德业果——点灯、引导、灼燃、四法之见——成就，谓「比库，比库们，见苦者」，等语出自经典（增支部5.1100；净戒论2.839）及其引证，应当取用恰当。
§59
59.Dve tīṇi phalacittāni pavattitvāti magguppattiyā anurūpato dve vā tīṇi vā phalacittāni apanītaggimhi ṭhāne uṇhattanibbāpanatthāya ghaṭehi abhisiñcamānamudakaṃ viya samucchinnakilesepi santāne darathapaṭippassambhakāni hutvā pavattitvā, tesaṃ pavattiyāti vuttaṃ hoti. Paccavekkhaṇañāṇānīti maggaphalādivisayāni kāmāvacarañāṇāni, yāni sandhāya ‘‘vimuttasmiṃ vimuttamiti ñāṇaṃ hotī’’ti (mahāva. 23) vuttaṃ.
59.谓「二种或三种果境心所」由圣谛之生发而起；相应此果得成，二或三种果境心所在，其如同向罐中浇注水以灭火，火被灭时，由于连续不断诸烦恼亦被熄灭，谓之已生现行的消解。关于「观照智慧」，则是指含有圣谛果报等内涵而与欲行之智慧相应的内观智慧；据《大事经》二十三章说，此种智慧产生于「于解脱中解脱」的观照。
§60
60. Idāni paccavekkhaṇāya bhūmiṃ dassetuṃ ‘‘maggaṃ phalañcā’’tyādi vuttaṃ. Tattha ‘‘imināva vatāhaṃ maggena āgato’’ti maggaṃ paccavekkhati. Tato ‘‘ayaṃ nāma me ānisaṃso laddho’’ti tassa phalaṃ, tato ‘‘ayaṃ nāma me dhammo ārammaṇato sacchikato’’ti nibbānañca paṇḍito paccavekkhati. Tato ‘‘ime nāma me kilesā pahīnā’’ti pahīne kilese, ‘‘ime nāma avasiṭṭhā’’ti avasiṭṭhakilese paccavekkhati vā, na vā. Koci sekkho paccavekkhati, koci na paccavekkhati. Tattha kāmacārotyadhippāyo. Tathā hi mahānāmo sakko ‘‘ko su nāma me dhammo ajjhattaṃ appahīno’’ti (ma. ni. 1.175; visuddhi. 2.812) appahīne kilese pucchi. Arahato pana avasiṭṭhakilesapaccavekkhaṇaṃ natthi sabbakilesānaṃ pahīnattā, tasmā tiṇṇaṃ sekkhānaṃ pannarasa arahato cattārīti ekūnavīsati paccavekkhaṇañāṇānīti daṭṭhabbaṃ.
60.现今，为展显观照的阶段，语有「道及果」等描述。于其中，「我今借由此道而来」表示正在观察此道；随后「这是我所得之因缘」指其果；再而「这是我于法的由缘有所证知与觉照」意即智慧观察涅槃精进。再观「这些是我所断除之烦恼」谓断尽之烦恼，以及「这些是我所余留下之烦恼」谓未断之烦恼，如是辨别或未辨别者不一。有些修习者辨察，有些则不辨。此中「欲行」与「意行」之观察为例。正如大名号萨咖天帝曾问：「谁人能曰我内中尚未断除的法？」（相应部1.175；净戒论2.812）对未断烦恼之问。而阿拉汉则无观察未断烦恼，因所有烦恼已断，故三种修行者中，经过十五段阿拉汉所现为十九段观察智慧，宜当了解记取。
Chabbisuddhikamenāti (visuddhi. 2.662 ādayo) sīlacittavisuddhīnaṃ vasena mūlabhūtānaṃ dvinnaṃ, diṭṭhivisuddhiādīnaṃ vasena sarīrabhūtānaṃ catunnanti etāsaṃ channaṃ visuddhīnaṃ kamena. Catunnaṃ saccānaṃ jānanatā, paccakkhakaraṇato, kilesamalehi visuddhattā ca ñāṇadassanavisuddhi nāma.
「二十六种清净」，此言依净戒清净心所为根本，有二类；依净见等诸识为身体之所成，为四等之所覆之净。此四圣谛之知识、观照、烦恼净除，遂名为「智慧见」之净。
Etthāti vipassanākammaṭṭhāne.
此即止观修行法门之处。
Visuddhibhedavaṇṇanā niṭṭhitā. · 清净差别之解释已毕。
Vimokkhabhedavaṇṇanā解脱差别之解释
§61
61.Tattha tasmiṃ uddese. Saṅkhāresu ‘‘yo attābhiniveso kammassa kārako phalassa ca vedako eso me attā’’ti evaṃ abhiniveso daḷhaggāho, taṃ muñcantī ‘‘anattā’’ti pavattā anupassanāva attasuññatākārānupassanato suññatānupassanā nāma vimokkhamukhaṃ paṭipakkhato vimuttivasena vimokkhasaṅkhātassa lokuttaraṃ maggaphalassa dvāraṃ hoti.
61.于此为重点。谓在五蕴中，有「我我所执是行为之因，也是果的承受者」者，此为强烈执着者。放下此见，转而观察无我之空性者，名为从无执着的反面转入解脱，遂成解脱所生，彼斜入世间之外之出世间胜道果门也。
§62
62. Saṅkhāresu ‘‘anicca’’nti pavattā anupassanā anicce ‘‘nicca’’nti (a. ni. 4.49; paṭi. ma. 1.236; vibha. 939) pavattaṃ saññācittadiṭṭhivipallāsasaṅkhātaṃ vipallāsanimittaṃ muñcantī pajahantī vipallāsanimittarahitākārānupassanato animittānupassanā nāma vimokkhamukhaṃ hotīti sambandho.
62. 在行蕴中，称为“无常”的观照发生时，观察它为无常；相反若谓“常”而观照发生，则是由识与心所的见解颠倒所生，属见解颠倒的标志。离弃、抛弃这些颠倒的标志之后，观照无相即无标志的形态成为无碍的解脱之门，此即二者相互关联之义。
§63
63. ‘‘Dukkha’’nti pavattānupassanā saṅkhāresu ‘‘etaṃ mama, etaṃ sukha’’ntyādinā nayena pavattaṃ kāmabhavataṇhāsaṅkhātaṃ taṇhāpaṇidhiṃ taṇhāpatthanaṃ muñcantī dukkhākāradassanena pariccajantī paṇidhirahitākārānupassanato appaṇihitānupassanā nāma.
63. 在行蕴中称为“苦”的观照发生时，因误以“这是我的，这是快乐”等见解作为引导，执持欲界生死之渴爱行蕴的渴爱皈依与渴爱的根本，若舍弃此渴爱且断除苦的根本显现，离欲皈依，具此观照者谓之少执无执的观照。
§64
64.Tasmāti yasmā etāsaṃ tissannaṃ etāni tīṇi nāmāni, tasmā yadi vuṭṭhānagāminivipassanā anattato vipassati. Maggo suññato nāma vimokkho hoti āgamanavasena laddhanāmattā.
64. 因为这三者故，有三种名称。若对现起的诸法进行无我之内观，则此道名为“空”为无我解脱之名，乃由观照生起而得。
§66
66.Vipassanāgamanavasenāti vipassanāsaṅkhātāgamanavasena. Āgacchati etena maggo, phalañcāti vipassanāmaggo idha āgamanaṃ nāma.
66. 以观照而生起者，谓由观照所生起。由此而至此道，此道即称为观照道，即其来的意涵也。
§67
67.Yathāvuttanayenāti pubbe vuttaanattānupassanādivasena. Yathāsakaṃ phalamuppajjamānampīti yathāladdhamaggassa phalabhūtaṃ attano attano phalaṃ uppajjamānampi maggāgamanavasena alabhitvā vipassanāgamanavaseneva tīṇi nāmāni labhati phalasamāpattikāle tadā maggappavattābhāvena tassa dvārabhāvāyogato. Ārammaṇavasenāti sabbasaṅkhārasuññatattā, saṅkhāranimittarahitattā, taṇhāpaṇidhirahitattā ca suññataanimittaappaṇihitanāmavantaṃ nibbānaṃ ārabbha pavattattā tassa vasena. Sarasavasenāti rāgādisuññatattā, rūpanimittādiārammaṇarahitattā, kilesapaṇidhirahitattā attano guṇavasena. Sabbatthāti maggavīthiyaṃ, phalasamāpattivīthiyañca. Sabbesampīti maggassa, phalassapi.
67. “依如所说而行”者，即依先前所说无我等内观法等。譬如证明果报先行时，能于果报生起获得后，以此果报作为自身果实生起；而在修习道的获得中，观照道之由来获得三种名称。于果报成就时，因道流现起、故有其门辟。以缘起显现，则是诸行空、无行相、无渴爱皈依之空相成就，外加实证寂灭之名；以清净流则是离欲等染污、无色相缘相、无烦恼皈依之显现，依其性质成就。如实遍及所有处所，即为道之行径与果报成就之行径；“总之”是道及果的总成。
Vimokkhabhedavaṇṇanā niṭṭhitā. · 解脱差别之解释已毕。
Puggalabhedavaṇṇanā人之差别的解释
§68
68. Sattakkhattuṃ sattasu vāresu kāmasugatiyaṃ paṭisandhiggahaṇaṃ paramaṃ etassāti sattakkhattuparamo na pana aṭṭhamādikāmabhavagāmītyadhippāyo. Yaṃ sandhāya vuttaṃ ‘‘na te bhavaṃ aṭṭhamamādiyantī’’ti (khu. pā. 6.9; su. ni. 232; netti. 115). Rūpārūpasugatibhavaṃ pana sattavārato parampi gacchatīti ācariyā.
68. 在七十或七十三年间，回归于欲界流转的生活被视为至上，但不应认为有八十年以上的欲界生活存在。对此有言论称“汝无八十年欲界生活”（出自《苦集》、《净道》、《正见论》等）。然对此，师长说欲界和非欲界之流转寿命均可延至七十年，乃视为教法中所传。
§69
69.Rāgadosamohānanti mohaggahaṇaṃ rāgadosekaṭṭhamohaṃ sandhāyāti daṭṭhabbaṃ.
第六十九条“贪欲、嗔恚、痴癡”中所谓迷惑深重的痴，即为三毒中的嗔恚与痴的结合，与贪欲、嗔恚相缠绕的人应当观察。
§70
70. Khīṇā cattāro āsavā etassāti khīṇāsavo. Dakkhiṇārahesu aggattā aggadakkhiṇeyyo.
第七十条四种染污已断，此即为断染污者。南方秘密修行者中，首位及最佳为最南部修行者。
Puggalabhedavaṇṇanā niṭṭhitā. · 人之差别的解释完毕。
Samāpattibhedavaṇṇanā等至之差别的解释
§72
72.Sabbesampīti catunnampi ariyapuggalānaṃ.
第七十二条“诸圣人共称”，指的即是这四种阿拉汉圣者。
§73
73. Cittacetasikānaṃ appavattisaṅkhātassa nirodhassa samāpatti nirodhasamāpatti, diṭṭheva dhamme cittanirodhaṃ patvā viharaṇaṃ. Anāgāmīnañcāti kāmarūpabhavaṭṭhānaṃ aṭṭhasamāpattilābhīnameva anāgāmīnaṃ, tathā khīṇāsavānañca. Tatthāti nirodhasamāpattiyaṃ. Yāva ākiñcaññāyatanaṃ gantvāti evaṃ samathavipassanānaṃ yuganaddhabhāvāpādanavasena yāva ākiñcaññāyatanaṃ, tāva gantvā. Adhiṭṭheyyādikanti kāyapaṭibaddhaṃ ṭhapetvā visuṃ visuṃ ṭhapitacīvarādiparikkhāragehādīnaṃ aggiādinā avināsanādhiṭṭhānaṃ, saṃghapaṭimānanasatthupakkosanānaṃ puretaraṃ vuṭṭhānaṃ, sattāhabbhantare āyusaṅkhārappavattiolokananti catubbidhaṃ adhiṭṭhānādikaṃ pubbakiccaṃ katvā.
第七十三条心意诸法所起滞缓而导致的心灭境界，这即是灭尽定，或见法中直接进入心灭境界而住持。所谓不还者，只生无色界者八种；同样，断除染污者也是如此。此谓灭尽定。进入无所有处等空无边处时，乃至入空定，须以止观双运并举的次第住持，逐渐深入。坚立等，意指以身缠缚，放置整洁的袈裟等具足器物房舍中，点燃火把安稳坚固，不被毁坏。先行以想离僧团，作好布施寿命等出离四种坚立缘行。
Samāpattibhedavaṇṇanā niṭṭhitā. · 等至之差别的解释完毕。
Vipassanākammaṭṭhānavaṇṇanā niṭṭhitā. · 观业处的解释完毕。
Uyyojanavaṇṇanā劝勉的解释
§75
75.Paṭipattirasassādanti jhānasukhaphalasukhādibhedaṃ samathavipassanāpaṭipattirasassādaṃ.
第七十五条修行中分别观察禅悦、禅果乐等不同禅法及止观修行之分别称为“修行差异观察”。
Iti abhidhammatthavibhāviniyā nāma abhidhammatthasaṅgahavaṇṇanāya · 如是，在名为《阿毗达摩义显明》的《阿毗达摩义摄》注释中，
Kammaṭṭhānaparicchedavaṇṇanā niṭṭhitā. · 业处章的解释结束。
Nigamanavaṇṇanā结语解释
(Ka) cārittena kulācārena sobhite visālakule udayo nibbatti yassa, tena, kammādivisayāya saddhāya abhivuddho parisuddho ca dānasīlādiguṇānaṃ udayo yassa, tena, nampavhayena nampanāmakena, parānukampaṃ sāsane sukhotaraṇaparipācanalakkhaṇaṃ parānuggahaṃ, paṇidhāya patthetvā yaṃ pakaraṇaṃ patthitaṃ abhiyācitaṃ, taṃ ettāvatā pariniṭṭhitanti yojanā.
（若）因德行良好及家族品行端正，於显赫大族中得升起者；因由信心增长加持，且修持施戒等善行而清净者；因愉悦勤劳及善名普扬，加上慈悲旁人、教法安乐、利益众生、维持教团愿力等，由此奉持受持修法论典，并达到彻底完善。
(Kha) tena pakaraṇappasutena vipulena puññena paññāvadātena ariyamaggapaññāparisuddhena sīlādiguṇena sobhitā. Tatoyeva lajjino bhikkhū, dhaññānaṃ adhivāsabhūtaṃ, uditoditaṃ accantappasiddhaṃ, mūlasomaṃ nāma vihāraṃ, puññavibhavassa udayasaṅkhātāya maṅgalatthāya āyukantaṃ maññantu, tattha nivāsino bhikkhū īdisā hontūtyadhippāyo.
以此广大的戒律修习单元，用大功德和智慧辩才，以圣道智慧净化，持守戒法和根本功德光明洁净。正是因此，无愧羞耻的比库们，认为此为福德尊贵的居所，闻名于世，日渐兴盛，称为根本净月的名号道场，为福德兴盛、吉祥利益而得以延年增寿，希望在此安住，于是那里居住的比库们应当如此决定。
Nigamanavaṇṇanā niṭṭhitā. · 结语解释结束。
Niṭṭhitā cāyaṃ abhidhammatthavibhāvinī nāma. · 此名为《阿毗达摩义显明》者也已完成。
Abhidhammatthasaṅgahaṭīkā. · 《阿毗达摩义摄疏》。
Nigamanakathā结论
§1
1. Ramme pulatthinagare nagarādhirāje,
一、在拉摩婆罗派那城中，城主王统治，
Raññā parakkamabhujena mahābhujena;
以国王、勇猛有力之王后在位；
Kārāpite vasati jetavane vihāre;
居住于迦提婆禅林的僧院之中；
Yo rammahammiyavarūpavanābhirāme.
是那风光旖旎、美丽端庄、令人喜悦的地方。
§2
2. Sampannasīladamasaṃyamatositehi,
二、具备完整戒德且持戒自制之比库们，
Sammānito vasigaṇehi guṇākarehi;
在众多从众者所造的德行中被尊敬；
Patto munindavacanādisu nekagantha-
获得了圣人王言等教诲，非缠缚者；
Jātesu cācariyataṃ mahitaṃ vidūhi.
是已生者中由大智者所修习的行为。
§3
3. Ñāṇānubhāvamiha yassa ca sūcayantī,
第三，彼于此处慧解感得以及启示，
Saṃvaṇṇanā ca vinayaṭṭhakathādikānaṃ;
并以律藏及其注疏等为叙说，
Sāratthadīpanimukhā madhuratthasāra-
以显要义旨为引导，涵盖甜美义理之精华。
Sandīpanena sujanaṃ paritosayantī.
以灯明照引导贤士，使其周全完备。
§4
4. Tassānukampamavalambiya sāriputta-
四、继承此慈悲而依止的，是沙利子长老，
Ttherassa thāmagatasāraguṇākarassa;
该长老居于故乡，具备优良品德；
Yo nekaganthavisayaṃ paṭutaṃ alatthaṃ,
他熟悉多种学派领域，通达自如，
Tassesa ñāṇavibhavo vibhavekahetu.
他得此智慧的力量，成为智慧的唯一因缘。
§5
5. Sohametassa saṃsuddha-vāyāmassānubhāvato.
五、我因其内心清净精进的体证，亲近于他。
Addhāsāsanadāyādo, hessaṃ metteyyasatthuno.
『Addhāsāsanadāyādo』者，在此教法中担负教导者职责者，谓之我所敬重之未来世尊。
§6
6. Jotayantaṃ tadā tassa, sāsanaṃ suddhamānasaṃ.
第六句『Jotayantaṃ tadā tassa』意为当时广为光明照耀者，乃指其教法纯洁清明者心。
Passeyyaṃ sakkareyyañca, garuṃ me sārisambhavaṃ.
愿我得见并礼敬，那由沙利子所生之尊贵者。
§7
7. Dinehi catuvīsehi, ṭīkāyaṃ niṭṭhitā yathā.
第七曰『Dinehi catuvīsehi』者，谓此注疏于二十四日内已完毕者，是注释如是成就。
Tathā kalyāṇasaṅkappā, sīghaṃ sijjhantu pāṇinanti.
后文谓：如是善法意愿，愿速断其手中之執，如此愿望快速实现。
Iti bhadantasāriputtamahātherassa sissena racitā · 如是由具寿沙利子大长老之弟子所造
Abhidhammatthavibhāvinī nāma · 名为《阐明阿毗达摩义》
Abhidhammatthasaṅgahaṭīkā niṭṭhitā. · 之《阿毗达摩义集注疏》已竟。