9. Kammaṭṭhānaparicchedo
9. Kammaṭṭhānaparicchedo9. 业处品
§1
1. Samathavipassanānaṃ, bhāvanānamito paraṃ.
一、止观两种修习，是修行的极致。
Kammaṭṭhānaṃ pavakkhāmi, duvidhampi yathākkamaṃ.
现在宣说修行法门，依照正法分作两种。
Samathakammaṭṭhānaṃ止业处
§2
2. Tattha samathasaṅgahe tāva dasa kasiṇāni, dasa asubhā, dasa anussatiyo, catasso appamaññāyo, ekā saññā, ekaṃ vavatthānaṃ, cattāro āruppā ceti sattavidhena samathakammaṭṭhānasaṅgaho.
二、止法的总集，有七种修法：一是十种光明境界，二是十种不净观，三是十种念处，四是四种无量，五是一种观色，六是一种分散如是的境界，七是四种非色界。此七种即止法修习法门的总集。
Caritabhedo行相之别
§3
3. Rāgacaritā dosacaritā mohacaritā saddhācaritā buddhicaritā vitakkacaritā ceti chabbidhena caritasaṅgaho.
三、行为总集分为六种修行德行：贪爱行为、嗔恨行为、愚痴行为、信解行为、智慧行为、思维行为。
Bhāvanābhedo修习之别
§4
4. Parikammabhāvanā upacārabhāvanā appanābhāvanā ceti tisso bhāvanā.
四、三种修习阶段为：初习、进阶、深入定境三阶段修行。
Nimittabhedo相之别
§5
5. Parikammanimittaṃ uggahanimittaṃ paṭibhāganimittañceti tīṇi nimittāni ca veditabbāni.
五、三种境界标志为：所修行为标志、起用标志、分别标志，须善了知此三标志。
§6
6. Kathaṃ? Pathavīkasiṇaṃ āpokasiṇaṃ tejokasiṇaṃ vāyokasiṇaṃ nīlakasiṇaṃ pītakasiṇaṃ lohitakasiṇaṃ odātakasiṇaṃ ākāsakasiṇaṃ ālokakasiṇañceti imāni dasa kasiṇāni nāma.
如何说？大地业缘相、触业缘相、光业缘相、风业缘相、蓝业缘相、黄业缘相、赤业缘相、水业缘相、空业缘相、光明业缘相，这十种业缘名为业缘。
§7
7. Uddhumātakaṃ vinīlakaṃ vipubbakaṃ vicchiddakaṃ vikkhāyitakaṃ vikkhittakaṃ hatavikkhittakaṃ lohitakaṃ puḷavakaṃ aṭṭhikañceti ime dasa asubhā nāma.
高扬者、粗糙者、生疏者、分散者、扩散者、散乱者、涂抹散乱者、赤色者、脓疮者、灰尘者，这十种不净相名。
§8
8. Buddhānussati dhammānussati saṃghānussati sīlānussati cāgānussati devatānussati upasamānussati maraṇānussati kāyagatāsati ānāpānassati ceti imā dasa anussatiyo nāma.
念佛者、念法者、念僧者、念戒者、念施者、念天者、念平息者、念死者、念身行者、念入出息者，这十种念法名。
§9
9. Mettā karuṇā muditā upekkhā ceti imā catasso appamaññāyo nāma, brahmavihāroti ca pavuccati.
慈、悲、喜、舍，这四种无量心名，也称为梵行。
§10
10. Āhārepaṭikūlasaññā ekā saññā nāma.
对食物生厌恶观念，谓之一种观念名。
§11
11. Catudhātuvavatthānaṃ ekaṃ vavatthānaṃ nāma.
四大见解，其中一种见解名。
§12
12. Ākāsānañcāyatanādayo cattāro āruppā nāmāti sabbathāpi samathaniddese cattālīsa kammaṭṭhānāni bhavanti.
第十二：空无所依等四种无色界，普称为无色界。止禅事中总共有四十三种修习法门。
Sappāyabhedo适宜之别
§13
13. Caritāsu pana dasa asubhā kāyagatāsatisaṅkhātā koṭṭhāsabhāvanā ca rāgacaritassa sappāyā.
第十三：在行为修习中，有十种身念不善法构成，染欲行为因而生起贪爱。
§14
14. Catasso appamaññāyo nīlādīni ca cattāri kasiṇāni dosacaritassa.
第十四：有四种极重念，起自烦恼行为，名为青等四遍器。
§15
15. Ānāpānaṃ mohacaritassa vitakkacaritassa ca,
第十五：入出息念修习，为痴迷与散乱念行为。
§16
16. Buddhānussatiādayo cha saddhācaritassa.
第十六：念佛及六项憶佛修习，为信心行为。
§17
17. Maraṇaupasamasaññāvavatthānāni buddhicaritassa.
第十七：灭度念修习，指的是与如来行为相应的离死念。
§18
18. Sesāni pana sabbānipi kammaṭṭhānāni sabbesampi sappāyāni, tatthāpi kasiṇesu puthulaṃ mohacaritassa, khuddakaṃ vitakkacaritassevāti.
18. 余余的所有业处及一切具足的根处，尽皆为业所缘；即使如此，在五遍净中，对于愚痴的外在行为者，则为粗重，且对细微的念处行为者，则为轻薄。
Ayamettha sappāyabhedo. · 于此，这是适宜条件的分类。
Bhāvanābhedo修习的分类。
§19
19.Bhāvanāsu sabbatthāpi parikammabhāvanā labbhateva, buddhānussatiādīsu aṭṭhasu saññāvavatthānesu cāti dasasukammaṭṭhānesu upacārabhāvanāva sampajjati, natthi appanā.
19. 在修习诸法中，遍处皆得修法；于佛念等八种念处所缘及八种认知对象中，或者说十种业处的近行修习自当产生，但无入定相续。
§20
20. Sesesu pana samatiṃsakammaṭṭhānesu appanābhāvanāpi sampajjati.
20. 至于余余的十种平和业处，则连入定相续修习亦能成就。
§21
21. Tatthāpi dasa kasiṇāni ānāpānañca pañcakajjhānikāni.
21. 即使如此，十种遍净及入出息念的五种中分禅定，
§22
22. Dasa asubhā kāyagatāsati ca paṭhamajjhānikā.
22. 十种不净观及身念观为初禅之中分禅定，
§23
23. Mettādayo tayo catukkajjhānikā.
23. 慈等三种则为四分禅定。
§24
24. Upekkhā pañcamajjhānikāti chabbīsati rūpāvacarajjhānikāni kammaṭṭhānāni.
四念处中，舍念为中间念，此为二十四种身体外法中间念的对象。
§25
25. Cattāro pana āruppā āruppajjhānikāti.
然而无色界有四种无色界的中间念。
Ayamettha bhāvanābhedo. · 于此，这是修习的分类。
Gocarabhedo行境的分类。
§26
26.Nimittesu pana parikammanimittaṃ uggahanimittañca sabbatthāpi yathārahaṃ pariyāyena labbhanteva.
至于所缘的境相中，觉知缘相与引导缘相，在所有方面按照其意义和变化，都能找到。
§27
27. Paṭibhāganimittaṃ pana kasiṇāsubhakoṭṭhāsaānāpānesveva labbhati, tattha hi paṭibhāganimittamārabbha upacārasamādhi appanāsamādhi ca pavattanti.
而反应缘相，仅在遍、界、尘、宝聚、入息等相上为所缘，相应起初便开始近行定与安住定。
§28
28. Kathaṃ? Ādikammikassa hi pathavīmaṇḍalādīsu nimittaṃ uggaṇhantassa tamārammaṇaṃ parikammanimittanti pavuccati, sā ca bhāvanā parikammabhāvanā nāma.
如何呢？起始于修习者于大地、圆界等境相上觉知，引导缘相即称此为专注修习。
§29
29. Yadā pana taṃ nimittaṃ cittena samuggahitaṃ hoti, cakkhunā passantasseva manodvārassa āpāthamāgataṃ, tadā tamevārammaṇaṃ uggahanimittaṃ nāma, sā ca bhāvanā samādhiyati.
当此缘相由心摄受，如同眼能观之，心门入境而现起时，此即引导缘相，称为专注修习，而此修习则生起定力。
§30
30. Tathā samāhitassa panetassa tato paraṃ tasmiṃ uggahanimitte parikammasamādhinā bhāvanamanuyuñjantassa yadā tappaṭibhāgaṃ vatthudhammavimuccitaṃ paññattisaṅkhātaṃ bhāvanāmayamārammaṇaṃ citte sannisannaṃ samappitaṃ hoti, tadā taṃ paṭibhāganimittaṃ samuppannanti pavuccati.
如是，专心定住的修习者，继而因凭借这一觉知而由专注于相续的修习，彼时当持灭的部分，即以具足智慧远离世间法的分别之对象，现于心中显现集聚时，便从此部分的缘起而发生，称为言说。
§31
31. Tato paṭṭhāya paripanthavippahīnā kāmāvacarasamādhisaṅkhātā upacārabhāvanā nipphannā nāma hoti.
继此而舍弃了圆满通达的因缘，称为断遣，因而由欲境通达的专注，所造作的初次辅助修习便遂行灭，称为辅助的修习断灭。
§32
32. Tato paraṃ tameva paribhāganimittaṃ upacārasamādhinā samāsevantassa rūpāvacarapaṭhamajjhānamappeti.
继此，以同一部分为缘，善于相续而以辅助定起用，产生形色界的初禅。
§33
33. Tato paraṃ tameva paṭhamajjhānaṃ āvajjanaṃ samāpajjanaṃ adhiṭṭhānaṃ vuṭṭhānaṃ paccavekkhaṇā ceti imāhi pañcahi vasitāhi vasībhūtaṃ katvā vitakkādikamoḷārikaṅgaṃ pahānāya vicārādisukhumaṅgupattiyā padahato yathākkamaṃ dutiyajjhānādayo yathārahamappenti.
继此，于初禅中，含摄近缘、坚定、兴起、胜住及观察五种具足因素，使之成为安住的物，令心成为主宰；进而舍弃诸如思维等初步心根，依凭思考等细微微妙的发生，使得次禅及随后的禅定，得以如法而生。
§34
34. Iccevaṃ pathavīkasiṇādīsu dvāvīsatikammaṭṭhānesu paṭibhāganimittamupalabbhati.
如此，在地界等二十二种禅境修习处中，可以发现此部分因缘的出现。
§35
35. Avasesesu pana appamaññā sattapaññattiyaṃ pavattanti.
终末阶段，则广泛发生七十二种诸禅定功德境。
§36
36. Ākāsavajjitakasiṇesu pana yaṃ kiñci kasiṇaṃ ugghāṭetvā laddhamākāsaṃ anantavasena parikammaṃ karontassa paṭhamāruppamappeti.
第36。对于以空无碍遍净为基础的业所缘遍色，在打开所缘遍色后，获得空无涯的无量遍行者，获得第一遍行。
§37
37. Tameva paṭhamāruppaviññāṇaṃ anantavasena parikammaṃ karontassa dutiyāruppamappeti.
第37。正是以第一遍行识，恒常周遍进行者，获得第二遍行。
§38
38. Tameva paṭhamāruppaviññāṇābhāvaṃ pana ‘‘natthi kiñcī’’ti parikammaṃ karontassa tatiyāruppamappeti.
第38。正是以第一遍行识灭尽者，进行『无所能有所』之遍行者，获得第三遍行。
§39
39. Tatiyāruppaṃ ‘‘santametaṃ, paṇītameta’’nti parikammaṃ karontassa catutthāruppamappeti.
第39。以第三遍行为『这是安稳的，这是殊胜的』而周遍者，获得第四遍行。
§40
40. Avasesesu ca dasasu kammaṭṭhānesu buddhaguṇādikamārammaṇamārabbha parikammaṃ katvā tasmiṃ nimitte sādhukamuggahite tattheva parikammañca samādhiyati, upacāro ca sampajjati.
第40。在最后十个业所缘处，借业处唯识具足真实性等功德，将缘起作为缘相，实行遍行，依此缘相生起善妙觉悟，此处遍行得以圆满，近行亦随之成熟。
§41
41. Abhiññāvasena pavattamānaṃ pana rūpāvacarapañcamajjhānaṃ abhiññāpādakapañcamajjhānā vuṭṭhahitvā adhiṭṭheyyādikamāvajjetvā parikammaṃ karontassa rūpādīsu ārammaṇesu yathārahamappeti.
第41。正智现前时，舍弃进入色界五禅的五个知见与禅处，断除注定等念后，实行遍行者，对色界诸根缘起中所缘之境，能给予恰当禀受。
§42
42. Abhiññā ca nāma –
42. 所谓「胜智」——
Iddhividhaṃ dibbasotaṃ, paracittavijānanā;
能够行使五种神通法门：天耳通，能听他心；
Pubbenivāsānussati, dibbacakkhūti pañcadhā.
忆宿命通，忆前世的过去；天眼通，能见五种天目。
Ayamettha gocarabhedo. · 于此，这是行境的分类。
Niṭṭhito ca samathakammaṭṭhānanayo. · 止业处的方法也已结束。
Vipassanākammaṭṭhānaṃ
『观智修行法』
Visuddhibhedo清净的分别
§43
43.Vipassanākammaṭṭhāne pana sīlavisuddhi cittavisuddhi diṭṭhivisuddhi kaṅkhāvitaraṇavisuddhi maggāmaggañāṇadassanavisuddhi paṭipadāñāṇadassanavisuddhi ñāṇadassanavisuddhi ceti sattavidhena visuddhisaṅgaho.
43. 谈及观智修行法中，有戒净、心净、见净、疑惑断除净、正道与非正道知见净、修行见知净、智慧见知净等七种净的集合体。
§44
44. Aniccalakkhaṇaṃ dukkhalakkhaṇaṃ anattalakkhaṇañceti tīṇi lakkhaṇāni.
44. 无常相、苦相、无我相，是指三种特征。
§45
45. Aniccānupassanā dukkhānupassanā anattānupassanā ceti tisso anupassanā.
四十五：无常观、苦观、无我观，皆为三种观法。
§46
46. Sammasanañāṇaṃ udayabbayañāṇaṃ bhaṅgañāṇaṃ bhayañāṇaṃ ādīnavañāṇaṃ nibbidāñāṇaṃ muccitukamyatāñāṇaṃ paṭisaṅkhāñāṇaṃ saṅkhārupekkhāñāṇaṃ anulomañāṇañceti dasa vipassanāñāṇāni.
四十六：正知即正念，生灭知、破坏知、怖畏知、危险知、厌离知、求解脱知、反观知、观察诸行平等知、顺流知，十种内观智。
§47
47. Suññato vimokkho, animitto vimokkho, appaṇihito vimokkho ceti tayo vimokkhā.
四十七：空解脱、无相解脱、无缚解脱，三种解脱。
§48
48. Suññatānupassanā animittānupassanā appaṇihitānupassānā ceti tīṇi vimokkhamukhāni ca veditabbāni.
四十八：空观、无相观、无缚观，此三种为解脱之门，须当认识。
§49
49. Kathaṃ ? Pātimokkhasaṃvarasīlaṃ indriyasaṃvarasīlaṃ ājīvapārisuddhisīlaṃ paccayasannissitasīlañceti catupārisuddhisīlaṃ sīlavisuddhi nāma.
四十九：何以？戒为护戒清净，根为摄根清净，生活为清净饮食，合称四清净戒，名为戒净。
§50
50. Upacārasamādhi appanāsamādhi ceti duvidhopi samādhi cittavisuddhi nāma.
五十：近行定与安住定，二者同称心净。
§51
51. Lakkhaṇarasapaccupaṭṭhānapadaṭṭhānavasena nāmarūpa pariggaho diṭṭhivisuddhi nāma.
51. 以标识与观察诸相的依据为立足点，名为对名色的把握与观察净。
§52
52. Tesameva ca nāmarūpānaṃ paccayapariggaho kaṅkhāvitaraṇavisuddhi nāma.
52. 同样地，对这些名色相互依存的把握，称作疑惑消除净。
§53
53. Tato paraṃ pana tathāpariggahitesu sappaccayesu tebhūmakasaṅkhāresu atītādibhedabhinnesu khandhādinayamārabbha kalāpavasena saṅkhipitvā ‘‘aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenā’’ti addhānavasena santativasena khaṇavasena vā sammasanañāṇena lakkhaṇattayaṃ sammasantassa tesveva paccayavasena khaṇavasena ca udayabbayañāṇena udayabbayaṃ samanupassantassa ca –
53. 然后，对那些相互依赖的事物中，如三界内的行种，以及分别为过去等的不同之类，诸蕴等相随，依诸相的定数，分别总摄之，以为『无常者，因衰灭而灭；苦者，因怖畏而苦；无我者，因无实体而空』，或以存在诸法的观察，或稍瞬间的观察，或契悟的智识，或详察的智慧，具足此诸相义，乃至于对三者依他而生及稍时起灭的正见均获证察者——
‘‘Obhāso pīti passaddhi, adhimokkho ca paggaho;
“光明、喜乐、安详，及至精进紧守；
Sukhaṃ ñāṇamupaṭṭhānamupekkhā ca nikanti ce’’ti. –
快乐智慧的所依与安住，及不起馁厌，”——
Obhāsādivipassanupakkilesaparipanthapariggahavasena maggāmaggalakkhaṇavavatthānaṃ maggāmaggañāṇadassanavisuddhi nāma.
此即因观察光明等所生的污染净尽所成，就行法的共性和殊胜法共性成就，称为道果之见净清净。
§54
54. Tathā paripanthavimuttassa pana tassa udayabbayañāṇato paṭṭhāya yā vānulomā tilakkhaṇaṃ vipassanāparamparāya paṭipajjantassa nava vipassanāñāṇāni paṭipadāñāṇadassanavisuddhi nāma.
54. 然而，得解脱于八正道者，随着对生死起灭之知识的明了，乃依順修正覺禪法之观通，行入九种内观智慧，名为内观见道智净。
§55
55. Tassevaṃ paṭipajjantassa pana vipassanāparipākamāgamma ‘‘idāni appanā uppajjissatī’’ti bhavaṅgaṃ vocchijjitvā uppannamanodvārāvajjanānantaraṃ dve tīṇi vipassanācittāni yaṃ kiñci aniccādilakkhaṇamārabbha parikammopacārānulomanāmena pavattanti.
55. 彼如是修行内观禅者，内观成熟时，谓言『此刻将生起安住』，断除生命流转之承续，随即内心启开，内观之三种心现象遂起，顺行无常等三相之辨别、修治与依教法的相续。
§56
56. Yā sikhāppattā, sā sānulomā saṅkhārupekkhā vuṭṭhānagāminivipassanāti ca pavuccati.
56. 彼即为云何所成就？此为顺调修观心的起立而行之内观。
§57
57. Tato paraṃ gotrabhucittaṃ nibbānamālambitvā puthujjanagottamabhibhavantaṃ, ariyagottamabhisambhontañca pavattati.
57. 随后超越家族心，依止涅槃，分别俗世界之一切家族已灭，圣谛家族之生成。
§58
58. Tassānantarameva maggo dukkhasaccaṃ parijānanto samudayasaccaṃ pajahanto, nirodhasaccaṃ sacchikaronto, maggasaccaṃ bhāvanāvasena appanāvīthimotarati.
58. 继之，即修行知苦圣谛，断除集圣谛，实现灭圣谛，以修道圣谛，超越不坚定之道。
§59
59. Tato paraṃ dve tīṇi phalacittāni pavattitvā bhavaṅgapātova hoti, puna bhavaṅgaṃ vocchinditvā paccavekkhaṇañāṇāni pavattanti.
59. 之后，三种果位心相转现，有如生命流落断绝，复断生命流转，内观回顾智慧显现。
§60
60. Maggaṃ phalañca nibbānaṃ, paccavekkhati paṇḍito.
60. 智者回观道与果报及涅槃。
Hīne kilese sese ca, paccavekkhati vāna vā.
回观余余染污之微细，或有或无。
Chabbisuddhikamenevaṃ, bhāvetabbo catubbidho;
如二十六净分，须修习此四种道；
Ñāṇadassanavisuddhi, nāma maggo pavuccati.
智慧见净之，此即称为道。
Ayamettha visuddhibhedo. · 这是此处关于清净的分别。
Vimokkhabhedo解脱的分别
§61
61. Tattha anattānupassanā attābhinivesaṃ muñcantī suññatānupassanā nāma vimokkhamukhaṃ hoti.
61. 其中，观无我，断己之执著者，称为空观，此即通向解脱之门。
§62
62. Aniccānupassanā vipallāsanimittaṃ muñcantī animittānupassanā nāma.
62. 观无常，见其变异之相而断除；观无相，名为解脱之观。
§63
63. Dukkhānupassanā taṇhāpaṇidhiṃ muñcantī appaṇihitānupassanā nāma.
63. 对苦的观照即是不留恋欲的积聚，此谓不堆积的观照。
§64
64. Tasmā yadi vuṭṭhānagāminivipassanā anattato vipassati, suññato vimokkho nāma hoti maggo.
64. 因此，若以无自性的观照观之，则称为空的解脱，这解脱即是道。
§65
65. Yadi aniccato vipassati, animitto vimokkho nāma.
65. 若以无常观照，则称为无相的解脱。
§66
66. Yadi dukkhato vipassati, appaṇihito vimokkho nāmāti ca maggo vipassanāgamanavasena tīṇi nāmāni labhati, tathā phalañca maggāgamanavasena maggavīthiyaṃ.
66. 若以苦观照，则称为不堆积的解脱；此解脱为通向正见之道，三种名称由此得成，其果亦依此通道入道之序次而得。
§67
67. Phalasamāpattivīthiyaṃ pana yathāvuttanayena vipassantānaṃ yathāsakaphalamuppajjamānampi vipassanāgamanavaseneva suññatādivimokkhoti ca pavuccati, ārammaṇavasena pana sarasavasena ca nāmattayaṃ sabbattha sabbesampi samameva ca.
67. 果的获得之路，以如前所说观照之法，观者仍随其力获得相应的果报，亦同以通向正见之道为依，此亦谓空等解脱。然缘起之所缘及清净无染，处处名称虽异而义理皆等。
Ayamettha vimokkhabhedo. · 这是此处关于解脱的分别。
Puggalabhedo人的分别
§68
68. Ettha pana sotāpattimaggaṃ bhāvetvā diṭṭhivicikicchāpahānena pahīnāpāyagamano sattakkhattuparamo sotāpanno nāma hoti.
68. 此中，修习初果道，经断除见疑，断除堕入恶趣之道，历时七十余劫者，称为初果圣向者。
§69
69. Sakadāgāmimaggaṃ bhāvetvā rāgadosamohānaṃ tanukarattā sakadāgāmī nāma hoti sakideva imaṃ lokaṃ āgantvā.
包摄于有余往来道，修习断除贪、嗔、痴，使身心勤精进者，被称为有余往来者。此有余往来者，亦即是来到此世间者。
§70
70. Anāgāmimaggaṃ bhāvetvā kāmarāgabyāpādānamanavasesappahānena anāgāmī nāma hoti anāgantvā itthattaṃ.
修习无余往来道，以断除欲贪、嗔恨、贪欲之块，去除烦恼者，被称为无余往来者。此无余往来者，到达彼岸，即成无余往来。
§71
71. Arahattamaggaṃ bhāvetvā anavasesakilesappahānena arahā nāma hoti khīṇāsavo loke aggadakkhiṇeyyoti.
修习阿拉汉道，断除一切烦恼之块者，被称为阿拉汉。阿拉汉已灭尽贪嗔痴，世间视其为最上、尊贵者。
Ayamettha puggalabhedo. · 这是此处关于人的分别。
Samāpattibhedo等至的差别。
§72
72.Phalasamāpattivīthiyaṃ panettha sabbesampi yathāsakaphalavasena sādhāraṇāva.
果报到达之途径殊胜，此处诸果皆如有余之果报，乃通行常见之果报性质。
§73
73.Nirodhasamāpattisamāpajjanaṃ pana anāgāmīnañceva arahantānañca labbhati, tattha yathākkamaṃ paṭhamajjhānādimahaggatasamāpattiṃ samāpajjitvā vuṭṭhāya tattha gate saṅkhāradhamme tattha tattheva vipassanto yāva ākiñcaññāyatanaṃ gantvā tato paraṃ adhiṭṭheyyādikaṃ pubbakiccaṃ katvā nevasaññānāsaññāyatanaṃ samāpajjati, tassa dvinnaṃ appanājavanānaṃ parato vocchijjati cittasantati, tato nirodhasamāpanno nāma hoti.
灭尽之果报到达，既为无余往来者，亦为阿拉汉所能获得。彼位修习初禅等高级禅定通达，起行时观诸行无常，止于彼处，然后深入观察，至无知觉梵天处后，继而进入无想无觉梵天定，此时二者安住之心断续消除，使心持续纯净，故谓为获得灭尽定。
§74
74. Vuṭṭhānakāle pana anāgāmino anāgāmiphalacittaṃ, arahato arahattaphalacittaṃ ekavārameva pavattitvā bhavaṅgapāto hoti, tato paraṃ paccavekkhaṇañāṇaṃ pavattati.
起行时，无余往来者唯有无余往来果心，阿拉汉唯有阿拉汉果心，且皆一时现前。此后转轮回落入生死，继而起觉知回顾念。
Ayamettha samāpattibhedo. · 于此，这是等至的差别。
Niṭṭhito ca vipassanākammaṭṭhānanayo. · 观业处之法也已结束。
Uyyojanaṃ劝勉。
§75
75. Bhāvetabbaṃ paniccevaṃ, bhāvanādvayamuttamaṃ.
应当修习的只有五项，其中以双重修习最为上乘。
Paṭipattirasassādaṃ, patthayantena sāsaneti.
这是修持方法所彰显的乐趣，也称为『随行精进』。
Iti abhidhammatthasaṅgahe kammaṭṭhānasaṅgahavibhāgo nāma · 如是，在《阿毗达摩义摄》中，名为“业处摄分别”者。
Navamo paricchedo. · 第九章。
Nigamanaṃ结论
(Ka) cārittasobhitavisālakulodayena ,
具有行为端正、光明耀眼、家世显赫的优良资质，
Saddhābhivuḍḍhaparisuddhaguṇodayena;
以信心增长和清净德性兴盛而显著，
Nampavhayena paṇidhāya parānukampaṃ,
依靠称扬并立誓而对他人具足慈悲心，
Yaṃ patthitaṃ pakaraṇaṃ pariniṭṭhitaṃ taṃ.
所学习的法门以此圆满成就。
(Kha) puññena tena vipulena tu mūlasomaṃ;
以广大的功德如根本美酒般充盈；
Dhaññādhivāsamuditoditamāyukantaṃ;
如谷物叶间初升的朝阳般绚烂并不断增长生命；
Paññāvadātaguṇasobhitalajjibhikkhū,
以智慧言说、具德庄严而不羞怯的比库们，
Maññantu puññavibhavodayamaṅgalāya.
当认为这是功德权势的兴起，以期吉祥。
Iti anuruddhācariyena racitaṃ · 如是由阿努儒达阿阇梨所造
Abhidhammatthasaṅgahaṃ nāma pakaraṇaṃ. · 名为《阿毗达摩义集》之论
Namo tassa bhagavato arahato sammāsambuddhassa. · 礼敬彼世尊、阿拉汉、正自觉者
Abhidhammatthavibhāvinīṭīkā · 《阿毗达摩义阐明复注》
Ganthārambhakathā
结集开端之说；
(Ka) visuddhakaruṇāñāṇaṃ , buddhaṃ sambuddhapūjitaṃ;
以清净的慈悲智慧，敬礼觉者正觉者。
Dhammaṃ saddhammasambhūtaṃ, natvā saṃghaṃ niraṅgaṇaṃ.
作法者生起正法，非毁灭僧团清净。
(Kha) sāriputtaṃ mahātheraṃ, pariyattivisāradaṃ;
（迦）赞诵长老沙利子，通达传承广博者；
Vanditvā sirasā dhīraṃ, garuṃ gāravabhājanaṃ.
顶礼尊敬智者头，敬重奉养恭敬心。
(Ga) vaṇṇayissaṃ samāsena, abhidhammatthasaṅgahaṃ;
（伽）略述法义总集，阿毗达摩僧之精髓；
Ābhidhammikabhikkhūnaṃ, paraṃ pītivivaḍḍhanaṃ.
为阿毗达摩比库，增进彼乐最殊胜。
(Gha) porāṇehi anekāpi, katā yā pana vaṇṇanā;
（伽）古今众多所作，凡所述皆包含其中；
Na tāhi sakkā sabbattha, attho viññātave idha.
在此处，对于意涵得以彻底理解，无处可得他义。
(Ṅa) tasmā līnapadānettha, sādhippāyamahāpayaṃ;
因此，此处以连缀词开始，论及根本重大之法门；
Vibhāvento samāsena, racayissāmi vaṇṇananti.
我将把诸义分门别类，总括阐述，撰写解说。
Ganthārambhakathāvaṇṇanā
《经论起始语解说》
§1
1. Paramavicittanayasamannāgataṃ sakasamayasamayantaragahanaviggāhaṇasamatthaṃ suvimalavipulapaññāveyyattiyajananaṃ pakaraṇamidamārabhantoyamācariyo paṭhamaṃ tāva ratanattayapaṇāmābhidheyya karaṇappakārapakaraṇābhidhānapayojanāni dassetuṃ ‘‘sammāsambuddha’’ntyādimāha.
1. 本卷乃以正念不起散乱而具足定力之根基，时际凝聚、深密自得观察、智慧广博圆满之生起为本，诸所缘起俱足之法门为依，故此开卷，此老师开示此根本之论，名曰宝石三昧（ratanattaya），并将示现其名称及篇章内容、组成、名称之用法，于此曰“正自觉者”等称呼。
Ettha hi ‘‘sammāsambuddha…pe… abhivādiyā’’ti iminā ratanattayapaṇāmo vutto, abhidhammatthasaṅgaha’’nti etena abhidheyyakaraṇappakārapakaraṇābhidhānāni abhidhammatthānaṃ idha saṅgahetabbabhāvadassanena tesaṃ iminā samuditena paṭipādetabbabhāvadīpanato, ekattha saṅgayha kathanākāradīpanato, atthānugatasamaññāparidīpanato ca. Payojanaṃ pana saṅgahapadena sāmatthiyato dassitameva abhidhammatthānaṃ ekattha saṅgahe sati taduggahaparipucchādivasena tesaṃ sarūpāvabodhassa, tammūlikāya ca diṭṭhadhammikasamparāyikatthasiddhiyā anāyāsena saṃsijjhanato.
此处称谓“正自觉者……及尊敬”等词，为宝石三昧宝名；凭“阿毗达摩义集”（abhidhammatthasaṅgaha）中示现之义集、篇章、名称，谓依此归纳义项集结而作说明。所以此处教授者以其命名为依归，示现义项集结之缘起，指出其内涵、联系贯通之处。目的在于简洁地表示义项集结的整体意义，当义项集成而成文时，乃通过此方式一体呈现，且能轻松形成正确的体认与学派传承，因此自然地得以流传不绝。
Tattha ratanattayapaṇāmappayojanaṃ tāva bahudhā papañcenti ācariyā, visesato pana antarāyanivāraṇaṃ paccāsīsanti. Tathā hi vuttaṃ saṅgahakārehi ‘‘tassānubhāvena hatantarāyo’’ti (pārā. aṭṭha. 1.ganthārambhakathā). Ratanattayapaṇāmo hi atthato paṇāmakiriyābhinipphādikā kusalacetanā, sā ca vandaneyyavandakānaṃ khettajjhāsayasampadāhi diṭṭhadhammavedanīyabhūtā yathāladdhasampattinimittakassa kammassa anubalappadānavasena tannibbattitavipākasantatiyā antarāyakarāni upapīḷakaupacchedakakammāni paṭibāhitvā tannidānānaṃ yathādhippetasiddhivibandhakānaṃ rogādiantarāyānamappavattiṃ sādheti. Tasmā pakaraṇārambhe ratanattayapaṇāmakaraṇaṃ yathāraddhapakaraṇassa anantarāyena parisamāpanatthañceva sotūnañca vandanāpubbaṅgamāya paṭipattiyā anantarāyena uggahaṇadhāraṇādisaṃsijjhanatthañca. Abhidheyyakathanaṃ pana viditābhidheyyasseva ganthassa viññūhi uggahaṇādivasena paṭipajjitabbabhāvato. Karaṇappakārappayojanasandassanāni ca sotujanasamussāhajananatthaṃ. Abhidhānakathanaṃ pana vohārasukhatthanti ayamettha samudāyattho. Ayaṃ pana avayavattho – sasaddhammagaṇuttamaṃ atulaṃ sammāsambuddhaṃ abhivādiya abhidhammatthasaṅgahaṃ bhāsissanti sambandho.
那里，皈依佛宝的恭敬仪轨对此，老师们多所纷繁诠释，但特别指出其中障碍的制伏。正如经典启蒙之作中称谓的，藉着皈依仪轨的境界，可断除一切障碍。皈依佛宝，实为善意念的投射，是可受敬礼者基于清净正见的持心，因果业得相应力量而运作其所成就的现顺果报，产生烦恼障碍之压制与断绝之作用，犹如医治疾病中断障碍之原理。故于法论著作起首时，皈依仪轨依其理当无碍而得圆满，以及承接前文经典讚顿仪轨，致力于障碍制伏、持守之事。所谓语义诠释，是为学者系统理解经典之方便；文义详解则为历代善知识授课引生学法趣味。皈依之因缘，乃激生听法者之恭敬心也。至于辞典之释义，旨在使语意通达顺畅。此章节乃诸善知识共同期待礼敬至高而无双之正觉佛陀，演说阿毗达摩义理集大成的缘起。
Tattha sammā sāmañca sabbadhamme abhisambuddhoti sammā sambuddho, bhagavā. So hi saṅkhatāsaṅkhatabhedaṃ sakalampi dhammajātaṃ yāthāvasarasalakkhaṇapaṭivedhavasena sammā sayaṃ vicitopacitapāramitāsambhūtena sayambhūñāṇena sāmaṃ bujjhi aññāsi. Yathāha ‘‘sayaṃ abhiññāya kamuddiseyya’’nti (mahāva. 11; ma. ni. 1.285; 2.341; dha. pa. 353), atha vā budhadhātussa jāgaraṇavikasanatthesupi pavattanato sammā sāmañca paṭibuddho anaññapaṭibodhito hutvā sayameva savāsanasammohaniddāya accantaṃ vigato, dinakarakiraṇasamāgamena paramarucirasirisobhaggappattiyā vikasitamiva padumaṃ aggamaggañāṇasamāgamena aparimitaguṇagaṇālaṅkatasabbaññutaññāṇappattiyā sammā sayameva vikasito vikāsamanuppattotyattho. Yathāvuttavacanatthayogepi sammāsambuddhasaddassa bhagavati samaññāvasena pavattattā ‘‘atula’’nti iminā viseseti. Tulāya sammito tulyo, soyeva tulo yakāralopavasena. Atha vā sammitatthe akārapaccayavasena tulāya sammito tulo, na tulo atulo, sīlādīhi guṇehi kenaci asadiso, natthi etassa vā tulo sadisoti atulo sadevake loke aggapuggalabhāvato. Yathāha ‘‘yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā…pe… tathāgato tesaṃ aggamakkhāyatī’’tiādi (a. ni. 4.34; 5.32; itivu. 90).
其中，所称完全圣者、真正出世者，即世尊佛陀。佛陀以圆满无缺的种种殊胜法相与正见，透彻观察诸法实相，亲自证悟觉醒。不论过去经典说「亲证神通以治欲觉」，或佛陀果位觉醒之启导，世尊以无上正觉实证佛法境地，证悟一切轮回苦集灭道真理。世尊所成就，犹如天地间无可匹敌，彻底稳固无分毫差别，也犹如精准称秤，没有偏差。由此，正法具足许多优良功德，自他众生无可比拟。经典中亦宣称：「诸众生，无论二足四足，皆由如来而得最尊最高之称。」
Ettāvatā ca hetuphalasattūpakārasampadāvasena tīhākārehi bhagavato thomanā katā hoti. Tattha hetusampadā nāma mahākaruṇāsamāyogo bodhisambhārasambharaṇañca . Phalasampadā pana ñāṇapahānaānubhāvarūpakāyasampadāvasena catubbidhā. Tattha sabbaññutaññāṇapadaṭṭhānaṃ maggañāṇaṃ, tammūlakāni ca dasabalādiñāṇāni ñāṇasampadā. Savāsanasakalasaṃkilesānamaccantamanuppādadhammatāpādanaṃ pahānasampadā. Yathicchitanipphādane ādhipaccaṃ ānubhāvasampadā. Sakalalokanayanābhisekabhūtā pana lakkhaṇānubyañjanappaṭimaṇḍitā attabhāvasampatti rūpakāyasampadā nāma. Sattūpakāro pana āsayapayogavasena duvidho. Tattha devadattādīsu virodhisattesupi niccaṃ hitajjhāsayatā, aparipākagatindriyānaṃ indriyaparipākakālāgamanañca āsayo nāma. Tadaññasattānaṃ pana lābhasakkārādinirapekkhacittassa yānattayamukhena sabbadukkhaniyyānikadhammadesanā payogo nāma.
正因这一切因缘与功德，佛陀由三种主要功德体证喜悦。其中因缘功德乃大慈悲平等愿力，摄集成就觉悟之资粮。果德功德则由洞悉诸法真相的智慧，分为四相：道觉之慧，根本诸智（十力等），断除一切染污智境的成就，及清净觉悟后之力量。烦恼尽除，果德得现，往生涅槃得成，是为果德功德。相功德，则由显现自身佛陀果位诸相所成，是身意识清净、特征圆满的外在显现。三功德彼此支撑，是由法相联系，分别如下：因缘功德涵大慈悲与根本波罗蜜；果德功德为诸智成就与果报涅槃；相功德则由诸佛相庄严身显现，令一切众生生欢喜信服。众生的心根分别对此三功德不同感摄。
Tattha purimā dve phalasampadā ‘‘sammāsambuddha’’nti iminā dassitā, itarā pana dve, tathā sattūpakārasampadā ca ‘‘atula’’nti etena, tadupāyabhūtā pana hetusampadā dvīhipi sāmatthiyato dassitā tathāvidhahetubyatirekena tadubhayasampattīnamasambhavato, ahetukatte ca sabbattha tāsaṃ sambhavappasaṅgato.
此前述果德中，有二果德被称为“正觉”，二相功德则称为“无比”。因缘功德亦可见为二种：一为因缘合和悦喜，一为因缘之异而互相对立。因果两者结合之因缘果德功德称谓，因缘无因之情况则不成立。
Tadevaṃ tividhāvatthāsaṅgahitathomanāpubbaṅgamaṃ buddharatanaṃ vanditvā idāni sesaratanānampi paṇāmamārabhanto āha ‘‘sasaddhammagaṇuttama’’nti. Guṇībhūtānampi hi dhammasaṃghānaṃ abhivādetabbabhāvo sahayogena viññāyati yathā ‘‘saputtadāro āgatoti puttadārassāpi āgamana’’nti.
这样，以三功德为缘起生起敬礼佛宝之欢喜之心，我等尚今依此礼敬其余三宝。所谓「法宝」亦是因善法集聚得成，犹如「有子者来」示其至诚欢喜般。
Tattha attānaṃ dhārente catūsu apāyesu, vaṭṭadukkhesu ca apatamāne katvā dhāretīti dhammo, catumaggaphalanibbānavasena navavidho, pariyattiyā saha dasavidho vā dhammo. Dhāraṇañca panetassa apāyādinibbattakakilesaviddhaṃsanaṃ, taṃ ariyamaggassa kilesasamucchedakabhāvato, nibbānassa ca ārammaṇabhāvena tassa tadatthasiddhihetutāya nippariyāyato labbhati, phalassa pana kilesānaṃ paṭippassambhanavasena maggānukūlappavattito, pariyattiyā ca tadadhigamahetutāyāti ubhinnampi pariyāyatoti daṭṭhabbaṃ. Sataṃ sappurisānaṃ ariyapuggalānaṃ, santo vā saṃvijjamāno na titthiyaparikappito attā viya paramatthato avijjamāno santo vā pasattho svākkhātatādiguṇayogato na bāhirakadhammo viya ekantanindito dhammoti saddhammo, gaṇo ca so aṭṭhannaṃ ariyapuggalānaṃ samūhabhāvato uttamo ca suppaṭipannatādiguṇavisesayogato, gaṇānaṃ, gaṇesu vā devamanussādi samūhesu uttamo yathāvuttaguṇavasenāti gaṇuttamo, saha saddhammena, gaṇuttamena cāti sasaddhammagaṇuttamo, taṃ sasaddhammagaṇuttamaṃ.
如教言，保持四正念而防止退转，即佛法之真谛，是修成涅槃果的九种路径，配合教诲亦有十种法门。保持正念可断除烦恼及杂染，正是圣道能断烦恼之根，因而成功入涅槃果。果报受生时烦恼虽存，因止息而增益圣道之力，故二者相辅相成。经藏传授即是此理体现。上流圣者和圣众所在之群，绝非邪见之所能及，彼此和合增益因善法，成为各类善众之上首，其合称为「敬法群之最」。
Abhivādiyāti visesato vanditvā, bhayalābhakulācārādivirahena sakkaccaṃ ādarena kāyavacīmanodvārehi vanditvātyattho. Bhāsissanti kathessāmi. Nibbattitaparamatthabhāvena abhi visiṭṭhā dhammā etthātiādinā abhidhammo, dhammasaṅgaṇīādisattapakaraṇaṃ abhidhammapiṭakaṃ, tattha vuttā atthā abhidhammatthā, te saṅgayhanti ettha, etenāti vā abhidhammatthasaṅgahaṃ.
「敬礼」主要是指恭敬地致敬，远离恐怖、害怕和惊惧等心态时，恭敬地以身体、言语和心意的庄严表示敬意的意义。接下来将详细阐述其含义。此处所谓的「法」指其生起以及最终目的等方面特别精粹的法门，因此被视为严格区别的教义，即阿毗达摩；包含有《法集论》等篇章的阿毗达摩部分称为阿毗达摩藏，其中所述的教义为阿毗达摩义，这些义理在此聚合，此处即指阿毗达摩义的总汇。
Paramatthadhammavaṇṇanā
极深妙义的法义阐述
§2
2. Evaṃ tāva yathādhippetappayojananimittaṃ ratanattayapaṇāmādikaṃ vidhāya idāni yesaṃ abhidhammatthānaṃ saṅgahaṇavasena idaṃ pakaraṇaṃ paṭṭhapīyati, te tāva saṅkhepato uddisanto āha ‘‘tattha vuttā’’tyādi. Tattha tasmiṃ abhidhamme sabbathā kusalādivasena, khandhādivasena ca vuttā abhidhammatthā paramatthato sammutiṃ ṭhapetvā nibbattitaparamatthavasena cittaṃ viññāṇakkhandho, cetasikaṃ vedanādikkhandhattayaṃ, rūpaṃ bhūtupādāyabhedabhinno rūpakkhandho, nibbānaṃ maggaphalānamārammaṇabhūto asaṅkhatadhammoti evaṃ catudhā catūhākārehi ṭhitāti yojanā. Tattha paramo uttamo aviparīto attho, paramassa vā uttamassa ñāṇassa attho gocaroti paramattho.
依此法，以既定的目的为缘，由三宝等献礼等仪式，现今此论作为阿毗达摩教学内容的总汇而立。此总论简要指述那些阿毗达摩义曰『在那里说』等。论中述及，阿毗达摩一切皆依功德等、五蕴等而说，阿毗达摩义由至高实相所建立，更以究竟实相为准绳，依次确立心蕴（识蕴）、心所蕴（感觉及诸心所等），色蕴则按照世俗区分成由地水火风四大构成的色蕴；涅槃亦是包含修道、果报、消灭等属性的无为法，如此四类四种形态俱足。此处的“至高”“绝对”义，即为至高者或至胜者智所及之义，是真正究竟的实相义。
Cintetīti cittaṃ, ārammaṇaṃ vijānātīti attho. Yathāha ‘‘visayavijānanalakkhaṇaṃ citta’’nti (dha. sa. aṭṭha. 1 dhammudesavāraphassapañcamakarāsivaṇṇanā). Satipi hi nissayasamanantarādipaccayena vinā ārammaṇena cittamuppajjatīti tassa taṃlakkhaṇatā vuttā, etena nirārammaṇavādimataṃ paṭikkhittaṃ hoti. Cintenti vā etena karaṇabhūtena sampayuttadhammāti cittaṃ. Atha vā cintanamattaṃ cittaṃ. Yathāpaccayaṃ hi pavattimattameva yadidaṃ sabhāvadhammo nāma. Evañca katvā sabbesampi paramatthadhammānaṃ bhāvasādhanameva nippariyāyato labbhati, kattukaraṇavasena pana nibbacanaṃ pariyāyakathāti daṭṭhabbaṃ. Sakasakakiccesu hi dhammānaṃ attappadhānatāsamāropanena kattubhāvo ca, tadanukūlabhāvena sahajātadhammasamūhe kattubhāvasamāropanena paṭipādetabbadhammassa karaṇattañca pariyāyatova labbhati, tathānidassanaṃ pana dhammasabhāvavinimuttassa kattādino abhāvaparidīpanatthanti veditabbaṃ. Vicittakaraṇāditopi cittasaddatthaṃ papañcenti. Ayaṃ panettha saṅgaho –
「思惟」意指识知对象，谓识知内境为所缘由。正如所谓『识具有境界识知的特性』。又因识心必依有所缘境相而生，识无境则不生，故此特性得以说明，此即反对无所缘的说法。思惟亦指借此机能造成分别作用的意识。此识或为单纯思维，也或是思维本身。因缘关系中唯依缘起性而自然发生的现象称为「现象法」。诸法由此依缘生起并不外于此理。藉由此义完成诸根本法中最高法的修行方法，亦能达至最终灭尽。这正是探讨行为成就和缔结的方法所归纳讲述的内容。事实上诸法在相互因缘中彼此功能协调，其固有存在亦表证自然法则，故意指诸法自然存在时的因果关系，心识及其作用也不例外。此处若考察各种心识功能抑或相关名词的意义，则能揭示心识名相的深意。因此本文的宗旨为——
‘‘Vicittakaraṇā cittaṃ, attano cittatāya vā;
『心作业（即思惟作用）即为心，或者说是心自身的特性；』
Citaṃ kammakilesehi, citaṃ tāyati vā tathā;
『心染污著作业，或者牵引（影响）心亦复如是；』
Cinoti attasantānaṃ, vicittārammaṇanti cā’’ti.
积累自身相续，以及所缘极为殊胜。
Cetasi bhavaṃ tadāyattavuttitāyāti cetasikaṃ. Na hi taṃ cittena vinā ārammaṇaggahaṇasamatthaṃ asati citte sabbena sabbaṃ anuppajjanato, cittaṃ pana kenaci cetasikena vināpi ārammaṇe pavattatīti taṃ cetasikameva cittāyattavuttikaṃ nāma. Tenāha bhagavā ‘‘manopubbaṅgamā dhammā’’ti (dha. pa. 1-2), etena sukhādīnaṃ acetanattaniccattādayo vippaṭipattiyopi paṭikkhittā honti. Cetasi niyuttaṃ vā cetasikaṃ.
『Cetasi bhavaṃ tadāyattavuttitāyāti』意谓心所摧动之境曰心境。谓言有心者，若无心则难得心所依止而执取。然心亦由心所生起，与诸心所相倚故而有前行，故此名之曰心所依止。故世尊说『心为诸法之先导』，正是借此表诸愉乐与无心、无常、不净诸相之分别，均悉摧退。心为能锁缚者，心所亦属心所制约。
Ruppatīti rūpaṃ, sītuṇhādivirodhipaccayehi vikāramāpajjati, āpādīyatīti vā attho. Tenāha bhagavā ‘‘sītenapi ruppati, uṇhenapi ruppatī’’tyādi (saṃ. ni. 3.79), ruppanañcettha sītādivirodhipaccayasamavāye visadisuppattiyeva. Yadi evaṃ arūpadhammānampi rūpavohāro āpajjatīti? Nāpajjati sītādiggahaṇasāmatthiyato vibhūtatarasseva ruppanassādhippetattā. Itarathā hi ‘‘ruppatī’’ti avisesavacaneneva pariyattanti kiṃ sītādiggahaṇena, taṃ pana sītādinā phuṭṭhassa ruppanaṃ vibhūtataraṃ, tasmā tadevetthādhippetanti ñāpanatthaṃ sītādiggahaṇaṃ kataṃ. Yadi evaṃ kathaṃ brahmaloke rūpavohāro, na hi tattha upaghātakā sītādayo atthīti? Kiñcāpi upaghātakā natthi, anuggāhakā pana atthi, tasmā taṃvasenettha ruppanaṃ sambhavatīti, atha vā taṃsabhāvānativattanato tattha rūpavohāroti alamatippapañcena.
『Ruppatīti rūpaṃ』言色，乃因冷热等相对缘而生变质，有老病衰减之意。世尊亦说『色可衰病变易』等语，是指色因诸相因缘而起、成住坏灭。若言无色法亦有色之动态流转乎？不可，因无色法无诸冷热之对缘，故色之衰老病坏非其所具。有时谓色为成形相事，此乃因色受诸相所造而名。若如是，梵天界中色流转何由？彼处无此相对缘，亦无破坏者，有引继者，故可得色之流转，或由此缘故而有色流转，此亦色性质变化之外别义。
Bhavābhavaṃ vinanato saṃsibbanato vānasaṅkhātāya taṇhāya nikkhantaṃ, nibbāti vā etena rāgaggiādikoti nibbānaṃ.
谓生死之流转因贪欲而起，贪此生死狭隘流转，故谓之执着，若断此执著，即断贪嗔痴之根本，即是涅槃。