1. Paṭhamo paricchedo

297 段 · CSCD 巴利原典

1. Paṭhamo paricchedo一、第一章

Cittaniddeso

心的解说

Kāmāvacarakusalavaṇṇanā欲界善法注释

§8

8. Evaṃ tāva ratanattayappaṇāmādikaṃ dassetvā idāni yathāraddhappakaraṇassa atthasarīrabhūtamabhidhammaṃ saṅkhepato uddisanto āha ‘‘cittaṃ cetasika’’ntiādi. Tattha cittasaddassa tāva vacanatthaṃ sayameva anantaraṃ vipañceti. ‘‘Cetasika’’ntiādīsu pana avippayogībhāvena cetasi citte niyuttaṃ, tattha vā bhavaṃ tadāyattavuttitāyāti cetasikaṃ, vedanādikkhandhattayassetaṃ adhivacanaṃ. Ruppati, rūpīyatīti vā rūpaṃ, sītuṇhādīhi vikāramāpajjati, āpādīyatīti attho, catunnaṃ mahābhūtānaṃ, catuvīsatiupādārūpānañca vasena aṭṭhavīsatividhassa rūpakkhandhassetaṃ adhivacanaṃ. Bhavābhavaṃ vinanato saṃsibbanato vānaṃ vuccati taṇhā, na vijjati sā ettha, tato vā nikkhantaṃ etanti nibbānaṃ, amataṃ asaṅkhataṃ vatthu. Iti-saddo nidassane. Natthi etassa uttaritaroti niruttaro. Atha vā catuvesārajjavihārattā natthi etassa uttaraṃ paccanīkavacananti niruttaro. Ñāṇappahānaantarāyaniyyānikesu hi sadevake loke na koci satthu sahadhammikaṃ uttaraṃ vacanaṃ kathetuṃ samattho atthīti. Tatra bhagavā utrāsābhāvato visāradova hoti. Vuttañhetaṃ bhagavatā –

8. 如此，曾显示宝三法、瓦那牟（诃卢）、其它诸法等，现今以恰当的因缘、方法略说其义理，本注疏曰：“心及心所”等。此中“心”一语，于此辞义之中，自身之中立刻分别辨析。“心所”等词则因于非分离的状态而依附于心，其中又有存在的意义，此时心所为涵盖受等五蕴的相关名称。譬如“生、感受、想”等，可分别认识称为“心所”。“色”即色相，“生、住、坏、空”等是根据四大及二十四种色的性质的转变发展；这里“色蕴”乃四大和二十四种色色的集合所称。贪欲的消灭、缩减称为“渴爱”，此处无其存在，然后消尽，称为涅槃，乃不生不灭之境、无生法土。此为“如是”的辞说现前。此义无进一步的解释，说法终止。又因于四无漏戒修学之故，无更进一步的解说。于基礎智慧放弃障碍的境界中，他世间无有能就佛陀正法说第二义者，故世尊如实无虚地说—

‘‘‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhāti tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi, etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

“正觉者所知，彼诸法非无觉者所知。于此，若有沙门婆罗门、天魔梵天等一切世间共法等，欲促使我偏离真实，我不从其相。我坐于安稳安隐、无恐无惧、严格持戒的修行之境，安然自在。”

‘‘Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇāti tatra vata maṃ…pe… viharāmi.

“对此诸漏已尽真实所知已，非妄想所执，安住无逸脱，修持无失。”

‘‘Ye ca kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṃ antarāyāyāti tatra vata maṃ…pe… viharāmi.

“且于所说阻碍的诸法，我勤修不遗失，不为阻碍所住，安然修行。”

‘‘Yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyāti tatra vata maṃ…pe… viharāmī’’ti (ma. ni. 1.150).

“彼所说法，若为己利，真实宣讲，于正断苦滅道，彼我安住不动。”（《中部·第一百五十经》）

Cattāri ariyasaccāni pakāsetīti catusaccappakāsano. Dukkhasamudayanirodhamaggavasena hi cattāri ariyasaccāni. Yathāha, ‘‘cattārimāni, bhikkhave, ariyasaccāni. Katamāni cattāri? Dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasacca’’nti (saṃ. ni. 5.1083). Tattha tebhūmakā dhammā anekupaddavādhiṭṭhānatāya dhuvasubhādivirahena, kucchitatucchaṭṭhena ca dukkhaṃ nāma. Kammādivisesapaccayasamavāye dukkhuppattikāraṇabhāvena taṇhā samudayo nāma ‘‘samecca udeti dukkhaṃ imasmā’’ti katvā. Dukkhassa anuppādanirodhapaccayattā dukkhanirodho nibbānaṃ. Taṃ pana dukkhanirodhaṃ ālambaṇakaraṇavasena gamanato pāpuṇanato, tadadhigamāya paṭipadābhāvato cāti ‘‘dukkhanirodhagāminī paṭipadā’’ti lokuttaramaggo vuccati. Saccaṭṭho pana tesaṃ tacchāviparītabhūtabhāvato veditabbo. Vuttañhi ‘‘‘idaṃ dukkhanti, bhikkhave, tathametaṃ avitathametaṃ anaññathameta’’nti (saṃ. ni. 5.1090) vitthāro. Ettha pana catunnaṃ ariyaphalānaṃ, ariyamaggasampayuttānañca saccavinissaṭabhāvepi idha magganibbānappakāsanatāvacaneneva tappakāsanatthampi vuttaṃ hoti, anāsavabhāvena ekalakkhaṇattā taṃtaṃhetukavisayabhāvato cāti daṭṭhabbaṃ.

「四圣谛的揭示」者，即所谓四谛揭示。因四圣谛的理路是苦、集、灭、道。譬如云：『比库们，四圣谛是何？即苦圣谛、集圣谛、灭圣谛、灭圣谛所导之行圣谛』（经集部5.1083）。此中苦为三界诸法，由种种纷扰、混乱、污秽等所成，故亦称苦。集谛因业等差别因缘和合而生起之苦之成因，即贪欲称为集。所谓『集即同时生起苦』是也。由苦之无生与无灭之条件，则苦灭即涅槃。此苦灭又以涅槃作为依止与根基而达成，若无修习之道而求涅槃则不得故，道谛名曰『苦灭所导行』，此为出世间之道。四谛中真谛须于其正反之义分别清晰而知。经云『苦，即实苦，非实苦，非他苦』等义（经集部5.1090）是详释。四圣果中，因四圣道契合真谛且真谛具成色，亦为涅槃之道义之详示，且无烦恼性质，惟因缘归属明了故，应当识观。

Ettha ca ‘‘niruttaro catusaccappakāsano’’ti imehi bhagavato cittādicatubbidhadhammadesanānukūlaguṇavisesaṃ dasseti atathāvidhassa taṃdesanāsāmatthiyāyogato. Atha vā ‘‘niruttaro’’ti vacanena catubbidhadhammassa anaññathattaṃ dīpeti. ‘‘Catusaccappakāsano’’ti pana iminā ye te dhammā bhagavatā vineyyaparipācanatthaṃ desitā, na te idha adhippetā. Ye pana paripācitehi tehi abhisametabbavasena dukkhādayo catubbidhā vuttā, teyeva uddisitabbatthena adhippetāti dasseti.

此中说『四圣谛揭示缺言』，乃以此合于佛所说四法语之性质，照应于其他讲说法，有时用『缺言』以表明四种法之无别义。或者用『缺言』语，意欲点明四圣谛无二相，即一如而无别。『四圣谛揭示』即就此四法佛为圆满开示之义，非他所加修饰。唯圆满者起，四苦等义才被揭示，于明确释意的范围内称为得名。

Evaṃ saṅkhepato cattāro dhamme uddisitvā idāni uddeso nāma niddesatthāya hotīti yathāuddiṭṭhadhamme niddisituṃ ‘‘tattha citta’’ntiādi āraddhaṃ. Tattha tatthāti tesu cittādīsu dhammesu. Visayavijānanaṃ cittanti yaṃ visayasaṅkhātassa ārammaṇassa vijānanaṃ upaladdhi, taṃ cittanti attho. Iminā pana cittassa ārammaṇapaṭibaddhavuttitaṃ, aniccataṃ, akārakatañca dīpeti. ‘‘Visayavijānana’’nti hi ārammaṇena cittaṃ upalakkhento tassa tadāyattavuttitaṃ, taṃdīpanena ca tadabhimukhakāleyeva uppattidīpanato aniccabhāvañca dīpeti. Bhāvaniddesena pana vijānanamattadīpanato akārakabhāvaṃ. Yathāpaccayañhi pavattimattamevetaṃ, yadidaṃ sabhāvadhammo nāmāti. Evañca katvā sabbesampi cittacetasikadhammānaṃ bhāvasādhanameva nippariyāyato labbhati. Yaṃ pana ‘‘cintetīti cittaṃ, tena cittaṃ vicaratīti vicāro’’tiādinā kattukaraṇavasena nibbacanaṃ vuccati, taṃ pariyāyakathananti veditabbaṃ. Sakasakakiccesu hi dhammānaṃ attappadhānatāsamāropanena kattubhāvo, tadanukūlabhāvena taṃsampayuttadhammasamūhe kattubhāvasamāropanena karaṇattañca pariyāyatova labbhatīti. Tathā nidassanaṃ pana dhammasabhāvato aññassa kattādino abhāvaparidīpanatthanti veditabbaṃ.

综述已述四法，今欲指引示现称谓意义，即『示现』以为指示。动物言语之义，对诸心等法之指示称为示现。诸心等法本属缘起无常、无我与非有为之义。『知境识神』即知觉境界而起识之意。此识对缘起即以境起识之无常义，即修持中由意识提示所证得之非我义。『知境识』即指此识于所觉境界之感知，称为心。由于心中诸法依因缘变化如戏而不固，无我无常故心法难以固著。此为称示现义。日常生活中对事物柄之构造流转的观察即示现。故此皆属于心识及心理作用之显现，而无实体。故而示现中无他作之有。此义专指心法种种生灭而起之示现。言谓『心即思惟』，指示亦称为思惟。因事相连起诸法，非断离故心思所起亦称为思惟现象。形象示现客观实相，以无分别之心识观察，此为示现义。示现即心识与心行之所表现之境界相互作用之显现。故示现示义为诸法之真实体性所显现

‘‘Visayavijānana’’nti ca etena cittassa ārammaṇūpaladdhilakkhaṇatā vuttāti idānissa rasādīni vuccanti. Pubbaṅgamarasañhi cittaṃ sandhānapaccupaṭṭhānaṃ nāmarūpapadaṭṭhānaṃ. Dvāraṃ patvā tadārammaṇañhi vibhāvanaṭṭhena cittaṃ pubbaṅgamaṃ purecārikaṃ. Tathā hi cakkhudvārena daṭṭhabbaṃ rūpārammaṇaṃ citteneva jānāti…pe… manodvārena viññātabbaṃ dhammārammaṇaṃ citteneva jānāti. Yathā hi nagaraguttiko nagaramajjhe siṅghāṭake nisīditvā ‘‘ayaṃ nevāsiko, ayaṃ āgantuko’’ti āgatāgataṃ janaṃ upadhāreti, evaṃ sampadamidaṃ daṭṭhabbaṃ, tasmā dvāraṃ patvā tadārammaṇaṃ vibhāvanaṭṭhena purecārikanti pubbaṅgamarasaṃ. Pacchimaṃ pacchimaṃ uppajjamānaṃ purimaṃ purimaṃ nirantaraṃ katvā sandahamānamiva upaṭṭhāti, gahaṇabhāvaṃ gacchatīti sandhānapaccupaṭṭhānaṃ. Pañcavokāre panassa niyamato nāmarūpaṃ, catuvokārabhave nāmameva padaṭṭhānanti nāmarūpapadaṭṭhānañca hoti. Nānattaṃ pana lakkhaṇādīnaṃ upari vakkhamānanayena veditabbaṃ. Vakkhati hi rūpaparicchede –

『知境识』即指此识之就其所缘对境界之认知特征。此意属初期感知诸识中味觉等现象。识的内涵涉及名色以及对境界起作用之功用。诸法显现如门径，若门户开启则缘起识见诸境。譬如以眼识观色即心识晓知色。以意识观法亦如是。譬如有乡民坐于城中盖舍岩石上分辨内外居民『此为本地人，此为外来人』因缘如此亦须如是观察，则所谓观境即遍察各种境界，此为初识包含先前相续之识作因缘而流转往来不断如守护般随行，故称相续。名色依五门之律动形成，四门之内立名者为名色所在。不同的特性变化需要用语言表达才能被分别通达。经文已分明界定色之细述，

‘‘Sāmaññaṃ vā sabhāvo vā, dhammānaṃ lakkhaṇaṃ mataṃ;

『普遍者即本性，诸法之相皆凡夫所观；','13':'有所为者及其成就，义味由照明所得。』

Kiccaṃ vā tassa sampatti, rasoti paridīpito.

其成就即是作用，此乃所谓『味』之阐明。

‘‘Phalaṃ vā paccupaṭṭhānaṃ, upaṭṭhānanayopi vā;

『果报』或称为『依止』，又称为『依护』；

Āsannakāraṇaṃ yaṃ tu, taṃ padaṭṭhānasaññita’’nti. (abhidha. 633-634);

所谓『近因』者，即是被称为『立足点的心所』。

Yattha yattha pana lakkhaṇādīni vuccanti, tattha tattha imināva nayena tesaṃ nānattaṃ veditabbaṃ.

凡所说的诸种相状等，皆当由此方法分辨其差别。

Vacanatthavijānanena viditacittasāmaññassa uttari cittavibhāgo vuccamāno sobheyyāti vacanatthavijānanameva tāva ādimhi yuttataranti taṃ tāva kathetukamyatāya pucchati ‘‘tassa pana ko vacanattho’’ti. Pañcavidhā hi pucchā – (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.449; saṃ. ni. aṭṭha. 2.2.1; a. ni. aṭṭha. 1.1.170) adiṭṭhajotanāpucchā diṭṭhasaṃsandanāpucchā vimaticchedanāpucchā anumatipucchā kathetukamyatāpucchāti. Tattha yaṃ aññātaṃ adiṭṭhaṃ, tassa ñāṇāya dassanāya pañhākaraṇaṃ adiṭṭhajotanāpucchā nāma. Yaṃ pana ñātaṃ diṭṭhaṃ, tassa aññehi paṇḍitehi saṃsandanatthāya pañhākaraṇaṃ diṭṭhasaṃsandanāpucchā nāma. Pakatiyā pana saṃsayapakkhandanassa attano saṃsayasamugghāṭanatthaṃ pañhākaraṇaṃ vimaticchedanāpucchā nāma. ‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vāti? Aniccaṃ, bhante. Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’tiādinā (saṃ. ni. 3.79; mahāva. 21) anumatiggahaṇatthaṃ pañhākaraṇaṃ anumatipucchā nāma. ‘‘Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro’’tiādinā (dī. ni. 2.373; saṃ. ni. 5.402-404) pana taṃtaṃdhammānaṃ desanādhippāyena pañhākaraṇaṃ kathetukamyatāpucchā nāma.

谓『熟知语义者』与『共识之心』所称之上位心法，谓之『语义认识』。此语义认识初发故，为说明之原故，问曰：『彼者何义？』此有五种问法——即初见光现之问、现见之证问、疑疑打破之问、证解采纳之问、为说明意图之问。彼所谓未曾知悉之所见，称为初见光现之问；已知觉之所见，为他贤者证据目的之问；凭鉴别以破疑，开启疑惑之问。『汝等以为形是常否无常？』答『无常，尊者。若非无常，苦乐何者？』等，当作传承采纳之问。『四念处，尊者，为何四？』等，乃以说法总令契合意欲而为询问者。

Tāsu purimā tisso ācariyānaṃ na sambhavanti. Na hi te ganthakaraṇatthāya ārabhitvā idāni adiṭṭhaṃ jotenti, diṭṭhaṃ saṃsandenti, saṃsayaṃ vā pakkhandanti tabbisodhanapubbakameva ganthakaraṇe abhinivesanato. Itarā pana dve sambhavanti. Tāsu ayaṃ kathetukamyatāpucchā. Apica codanaṃ samuṭṭhāpentā ācariyā aññaṃ codakaṃ parikappetvā tassa vacanavasena samuṭṭhāpentīti taṃvasenettha adiṭṭhajotanāvimaticchedanāpucchāpi labbhantevāti daṭṭhabbaṃ. Tassāti tassa citta-saddassa. Citte hi adhigate tassa vācako saddopi sahacariyato adhigatova hotīti tassa idha ta-saddena pariggaho. Keci pana ‘‘tassa cittassā’’ti atthaṃ vadanti, taṃ ‘‘tassa ko vacanattho’’ti iminā na sameti. Na hi cittassa ‘‘ko vacanattho’’ti pucchā sambhavatīti.

前述三种问法中复无发生者。盖此三问法非著书成录之用，启始即以初见光现、现见证据、疑疑破除问义，乃书写缘故。余有二问存在，其中一为说明意图之问。又因发问而生，师以另问对之，依彼语而回答，故亦得说明意图、初见光现、疑疑破除三问。所谓『彼业由心及其所缘之音声招得』者，是心中住持音及所伴相互关系，非谓『彼者是心』也。或有人言『彼为其心』则与问『彼何义』不相契合。盖问其心何义，实不可生。

Idāni yathāpucchitamatthaṃ vissajjetuṃ ‘‘vuccate’’ti tāva paṭiññaṃ katvā ‘‘sabbasaṅgāhakavasenā’’tiādinā vissajjanamāraddhaṃ. Tattha sabbasaṅgāhakavasenāti heṭṭhimantato cakkhuviññāṇādayo upādāya sabbesaṃ ārammaṇavijānanasabhāvattā tesaṃ sabbesameva saṅgāhakavasena, na pana vakkhamānanibbacanesu viya yathālābhavasenāti attho. Cintetīti vijānāti. Cintenti tena gocaranti vā cittaṃ. Sampayuttadhammānaṃ kattutāsamāropanena hissa karaṇabhāvo labbhati. Sabbasaṅgāhakavasena tāva atthaṃ dassetvā idāni yathālābhavasenapi dassetuṃ ‘‘attasantānaṃ vā cinotītipī’’tiādi vuttaṃ. Sabbacittasādhāraṇattā hi citta-saddassa yattha yattha yathā yathā attho labbhati, tattha tattha tathā tathā gahetabbo. Yassa pana cittassa yathāvuttaatthaviseso na labbhati, taṃ ruḷhīvasena cittanti veditabbaṃ. Yathā kilañjādīhi katampi tālapaṇṇehi katasarikkhakatāya ruḷhīsaddena ‘‘tālavaṇṭa’’ntveva vuccatīti. Attasantānanti sakasantānaṃ, javanasantānanti attho. Atta-saddassa hi parapaccanīkavacanattā attano santānoti sadisavasena uppajjamāno javanasantāno vuccati. Taṃ cinoti rāsiṃ karotīti ayamattho sāsevanakānaṃ javanacittānaṃ vasena daṭṭhabbo. Tāni hi purejātāni pacchājātānaṃ āsevanapaccayā hutvā attano javanasantānassa paguṇabalavabhāvakaraṇena taṃ cinanti nāma. Vā-saddo asabbasaṅgāhakatthavikappane. Pi-saddo kiriyāsampiṇḍanatthe. Atha vā ‘‘sabbasaṅgāhakavasenā’’ti imassa idhāpi sambandho hotīti idampi sabbasaṅgāhakavasena vuttanti gayhamāne attasantānanti viññāṇavacanassa atta-saddassa sakatthavuttittāyeva taṃvasena cittasantānanti attho. Anantarādipaccayavasena hi cittasantānassa abbocchinnappavattikaraṇato sabbameva cittajātaṃ cittasantānaṃ cinoti nāma. Imasmiṃ panatthe vā-saddo kiriyāvikappanattho. Pi-saddo ‘‘citta’’nti imassa ākaḍḍhanatthoti daṭṭhabbaṃ. Purimapakkhe pana cittanti adhikāratova gahetabbaṃ.

如今若照所问释义，为令释明，以『所辑合总的方式』等名义始作释义。此所谓『所辑合总的方式』，是由下而上以眼识等诸根为缘，因诸境界认识本性，全皆依此称为总集方式，非谓于别灭尽等状如获收益方式。所谓『辨别』即识之。识即心也。因作业能作所缘，因此称为识。披示此义，以明示若有所获时亦应如是言『彼识所续』等。因共有识音之一般性，随彼处处当摄，摄处随处，得处即摄。若是识无前后说之义，则应视为粗涩之识。譬如用芦苇叶等作细篾，粗涩音即呼作『芦苇片』。所续者，即所续所。所续所即由他种所续故，得名“所续所”。识音因示他法故，遂作所续所、所续识名。此谓执着法，随习气随持，即为识续累积，故称“识所续”。言‘识’用于作业功能。‘音’则谓“语音”，而用作‘识’之延伸含义。前说识为主。

§9

9. Vicittaṃ karoti, vicittassa vā karaṇanti vicittakaraṇaṃ, tato vicittakaraṇā, vicittacittakammādīnaṃ karaṇatoti attho. Lokasmiñhi yaṃ kiñci cittakammādibhedaṃ vicittaṃ sippajātaṃ, sabbaṃ taṃ citteneva cintetvā karīyatīti. Tenāha bhagavā – ‘‘diṭṭhaṃ vo, bhikkhave , caraṇaṃ nāma cittanti? Evaṃ, bhante. Tampi kho, bhikkhave, caraṇaṃ nāma cittaṃ citteneva cintita’’nti (saṃ. ni. 3.100). Svāyamattho saviññattikānaṃ bāttiṃsacittānamupalabbhati. Sāsavakusalākusalaṃ vā vicittagatiādikaraṇato vā vicittakaraṇaṭṭhena cittaṃ. Nanu ca vicittagatiādayo kammavasena nipphajjanti. Yathāha –

「心所行」者，是心的所行动。依此，心所行等一切谓之心所行；据此，「心为心所行等诸行之所为」是其义。世间一切心所诸行何其种种，皆由心念而思虑施行。因是，世尊说：「比库们，汝等见过‘行’者所谓心乎？」答曰：「诺，大德。如是，亦称‘行’者，实即由心而生所思所行之心。」（增支部·三·100）自体义乃识见之具，即由三十二种心（保有）而生。所谓心者，因染污善恶之动及心所行之所生心。然心所行诸行确属业所生。正如世尊云——

‘‘Kammanānākaraṇaṃ paṭicca sattānaṃ gatiyā nānākaraṇaṃ paññāyati apadā dvipadā catuppadā bahuppadā rūpino arūpino saññino asaññino nevasaññīnāsaññino, kammanānākaraṇaṃ paṭicca sattānaṃ upapattiyā nānākaraṇaṃ paññāyati uccanīcatā hīnapaṇītatā sugataduggatatā, kammanānākaraṇaṃ paṭicca sattānaṃ attabhāve nānākaraṇaṃ paññāyati suvaṇṇadubbaṇṇatā sujātadujjātatā susaṇṭhitadussaṇṭhitatā, kammanānākaraṇaṃ paṭicca sattānaṃ lokadhamme nānākaraṇaṃ paññāyati lābhālābhe yasāyase nindāpasaṃsāyaṃ sukhadukkhe’’ti (dha. sa. aṭṭha. 1).

「因业所作，众生之去向各异；复依多因多智，生有二足、四足、多足者；肤色有众多，有色无色；或有分别无分别；或有分别变化无分别变化；因业所作，众生之生处多异，彼中有高贵卑下，有善友恶友；因业所作之众生，在其身具自相异，有光明晦暗，有善生不善生，有良好持续与恶劣持续；依业作，世间法亦多无常得失誉贬称扬，及安乐苦痛。」（法句经·释论第一章）

Tasmā kammabhedanibbattattā gatiādīnaṃ cittatā. Kammanti ca cetasikadhammabhūtā cetanā, abhijjhādayo ca vuccanti, na cittanti. Kathaṃ cittassa vicittagatiādikaraṇanti? Vuccate – kammassa cittasannissitattā tannipphāditampi citteneva kataṃ hoti, yathā rājayodhena parājito satturaññā jitoti vuccati. Vicittaṃ karaṇamassāti vā vicittakaraṇaṃ. Tato ekaṭṭhānikavajjitañhi cittaṃ paccekaṃ paṭisandhādivicittakiriyavantatāya, sabbameva vā cittaṃ āvajjanādiaññamaññavisadisakiriyavantatāya vicittakaraṇaṃ yuttanti. Sabbavikappesupi ‘‘rūpabhavo rūpa’’ntiādīsu viya uttarapadalopo cittapariyāyena ca vicitta-saddena vā viggaho vi-saddalopo vā daṭṭhabbo. Atha vā ‘‘vicittakaraṇā’’ti idaṃ cittavicittabhāvassa ñāpakahetunidassanaṃ. Tena yasmā idaṃ vicittakaraṇaṃ, tasmā tassa vicittassa nipphādakaṃ sayampi tatheva vicittanti viññātabbanti evaṃ karaṇavicittatāya vicittattā cittanti attho. Ṭhapetvā taṃ karaṇavicittatāya vicittabhāvaṃ attano eva jātibhūmisampayogādivasena vicittatāya cittanti dassento āha ‘‘attano cittatāya vā’’ti. Tattha yasmā aññadeva kusalaṃ, aññaṃ akusalaṃ, aññaṃ abyākataṃ, aññaṃ kāmāvacaraṃ, aññaṃ rūpāvacarādibhedaṃ, aññaṃ sarāgaṃ, aññaṃ vītarāgaṃ, aññaṃ sadosaṃ, aññaṃ vītadosaṃ, aññaṃ samohaṃ, aññaṃ vītamohaṃ, aññaṃ rūpārammaṇaṃ, aññaṃ saddādiārammaṇaṃ, rūpārammaṇesu ca aññaṃ nīlārammaṇaṃ, aññaṃ pītādiārammaṇaṃ. Evaṃ saddārammaṇādīsupi yathāsambhavaṃ. Sabbesu ceva tesu aññaṃ hīnaṃ, aññaṃ majjhimaṃ, aññaṃ paṇītaṃ, hīnādīsu ca aññaṃ chandādhipateyyaṃ, aññaṃ cittādhipateyyaṃ, aññaṃ vīriyādhipateyyaṃ, aññaṃ vīmaṃsādhipateyyanti evamādinā jātibhūmisampayuttaārammaṇahīnamajjhimapaṇītaadhipatiādīnaṃ vasena vicittamanekappakāraṃ, tasmā imāya attavicittatāya vā cittanti vuccatīti.

由此，因业造作而生之心即为心所所具。业为心之心理性质行，即意向，谓贪等，不是心本体。何以谓心为心所行之所生？说：因心所所缘业业果之缘起，即由心完成，如战败者谓被敌王俘虏。所谓心所行，其义即使一念无过只瞬时知觉独立起续，整体以聚合诸心作用表现，则谓心所行。举例如：在构思诸形诸色时，因断无明而由心总摄相续，心谱名「心所行」。亦可称「心所行」，标示心本具心所之法相。因该心所行之起，即可知为心之一种，故称心所行之心。如是以造作用心之性质显现者，即谓心所行所具心。以吾身之一切善恶不定及欲欲，色欲等分别，有不同见，及不同心所刹那之差别，诸如乐不乐、瞋不瞋、痴不痴、色之境界、声韵等，八识境中亦类是。由此求其心及心所，分为下、中、上三等，且如贪欲主宰、心主宰、精进主宰等不同主宰者，由此生多种之心所，是谓心与心所之义。

Kāmañcettha ekameva cittaṃ evaṃ vicittaṃ nāma na hoti, vicittānaṃ pana antogadhattā etesu yaṃ kiñci ekampi vicittatāya cittanti vattuṃ vaṭṭati samudāyavohārena avayavassāpi vohariyamānattā yathā pabbatanadīsamuddādīnamekadesā diṭṭhā pabbatādayo diṭṭhāti, yathā ca ekekacittasampayuttāpi vedanādayo rāsaṭṭhena khandhavohārena ‘‘vedanākkhandho saññākkhandho’’tiādinā vuccanti. Apicettha vipākaviññāṇaṃ kammakilesehi citanti cittaṃ, taṃ kilesasahāyena kammunā phalabhāvena nibbattitaṃ tehi citaṃ nāma hoti. Hotu tāvidaṃ lokiyavipākaṃ sandhāya, lokuttaraṃ pana patvā kathanti? Vuccate – ‘‘katame dhammā kusalā, yasmiṃ samaye lokuttaraṃ kusalaṃ cittaṃ uppannaṃ hoti…pe… tasmiṃ samaye avijjāpaccayā saṅkhārā’’tiādinā ariyamaggacetanāyapi avijjūpanissayabhāvassa pakāsitattā lokuttarakusalassāpi anusayā upanissayā hontīti tannibbattitassa vipākassa kammakilesasañcitatāpariyāyo labbhatīti. Citaṃ tāyatīti vā cittaṃ. Kammādisañcitopi hi attabhāvo viññāṇūparame matoti vuccati. Yathāha –

此处所说，欲识唯有一心，非叫心所行名为心所行。然心所行种种中，恰如各自所缘，如山川江海即一地理场所，亦如众多相续之心中，若干受等心蕴组成，谓「受蕴」、「想蕴」等。又说成熟果识亦属心，乃业烦恼生果所对应，故谓心。此乃世间果报心，但上位说则不同。言曰：何者为善法，何时生世间上善心，业行之因无明条件行诸行，令生；则此以所生果上涅槃之业力习气为缘，此被称为涅槃善法习气所依之缘起果，以此令生成其果。心等即所依，此即所谓心。故称心。亦称以业因习气成，就心或识。正如世间所说色、寿、识诸法相续。

‘‘Āyu usmā ca viññāṇaṃ, yadā kāyaṃ jahantimaṃ;

「命、老、识，当身命终时，

Appaviddho tadā seti, niratthaṃva kaliṅgara’’nti. (saṃ. ni. 3.95);

未转识即灭，如无用兵器。」（增支部·三·95）

So panāyaṃ citta-saddo kiñcāpi anekatthesu dissati. Tathā hesa ‘‘citto ca gahapatī’’tiādīsu (a. ni. 2.133; 4.176) paññattiyaṃ āgato. ‘‘Sabbo loko paracittena acitto’’tiādīsu viññāṇe. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekanikāyampi samanupassāmi, evaṃ citta’’ntiādīsu (saṃ. ni. 3.100) vicitte, nānappakāreti attho. ‘‘Caraṇaṃ nāma citta’’ntiādīsu cittakammake. Idha pana catubbidhadhamme niddesato pakaraṇavasena yathāvuttavacanatthayutto viññāṇavacanova daṭṭhabboti imamatthaṃ dassento āha ‘‘paññattiyampī’’tiādi . Paññāpīyati etāyāti paññatti, tassaṃ nāmapaññattiyanti attho. Cittoti hi ekassa gahapatino nāmaṃ. Pi-saddo vakkhamānasampiṇḍanattho. Viññāṇeti savipākāvipākabhede citte. Tañhi vijānanaṭṭhena ‘‘viññāṇa’’nti vuccati. Yathāha – ‘‘vijānātīti kho, bhikkhave, viññāṇaṃ, tasmā viññāṇanti vuccatī’’ti. Cittasammutīti cittavohāro. Daṭṭhabbāti viññātabbā. Idhāti imasmiṃ catubbidhadhammaniddesaṭṭhāne. Viññunāti vijānatā, ābhidhammikenāti attho.

所以此处“心声”在不同场合中有所不同。譬如“心乃是居士”的说法，乃是约定俗成的表达（《增支部·第2.133经》；《增支部·第4.176经》）；“一切世界皆无心者”的说法，是指识；“我不观他任何一单一法，如此心”的说法（《相应部·第3.100经》）则针对心所的不同变化。有“行是心”的说法，是指心的作用。这里用四种法进行说明，作为章节示例，按照讲义内容，应理解为“约定也一样”等；所谓约定，是指名称的约定。心为居士的名称。称呼为心，是在说心声。识，指心的有为无为分别。以识的知觉功能称为“识”。例如：“识者，诸比库！谓识故，故称识也。”“心的发生使用”称为心的起用。应当见者，指该处四种法的说明所在。此处讲“在此”是指于此四法说明章节中。“识达者”谓识知，属于阿毗达摩要义之一。

Vibhāgavantānaṃ dhammānaṃ sabhāvavibhāvanaṃ vibhāgena vinā na hotīti cittassa vibhāgaṃ dassetuṃ ‘‘sārammaṇato’’tiādi āraddhaṃ. Tattha ālambanti taṃ nissāya pavattantīti ārammaṇaṃ, paccayo, gocaro ca. Tathā hi ‘‘labhati māro ārammaṇaṃ, labhati māro otāra’’ntiādīsu (dī. ni. 3.80) paccayo ‘‘ārammaṇa’’nti vuccati. ‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassā’’tiādīsu (paṭi. ma. 1.159) gocaro. Idha pana ubhayampi vaṭṭati sabbasseva cittassa sappaccayasagocarattā. Saha ārammaṇena vattati tadavinābhāvatoti sārammaṇaṃ. Bhāvappadhānaniddesavasena cettha sārammaṇabhāvo sārammaṇa-saddena vutto yathā ‘‘idampi buddhe ratanaṃ paṇītaṃ (khu. pā. 6.3). Cakkhu suññaṃ attena vā attaniyena vā’’tiādīsu (saṃ. ni. 4.85) ratanaattattaniyādibhāvo ratanādīhi saddehīti, tato sārammaṇabhāvatoti attho. Evamaññatthāpi yathānurūpaṃ daṭṭhabbaṃ. Ekavidhanti ekappakāraṃ, ekakoṭṭhāsanti attho.

区分种种法的本性与区别，若不区分则不可得。这需要示现心的区分，“采行”的意思属此起始。因此有“依止而流转”“起因”“境界”等说法。“恶魔得依止”“恶魔得相应”说法中，依止乃是缘。说“気息相续，无依止的心”为境界。此处双方皆起作用，是心及其所有依缘与境界对心的全涵盖。因有依止而起作用，若无依止则无作用，即采行。以心之起用说明采行状态，故称采行。排比说明如：“此宝亦归于佛，宝有视力、己力等相”等，说宝的相应性，即采行状态。此义亦如是，应当依此体察。谓“一种”，即一方面；“一集体”，即其用处。

Savipākāvipākatoti vipākuppādanasabhāvassa vijjamānāvijjamānabhāvato. Vipāka-saddo hi dvīsu atthesu pavattati. Katthaci vipakkabhāvamāpannesu arūpadhammesu, katthaci vipākuppādanasabhāve . Tathā hesa ‘‘vipākā dhammā’’tiādīsu (dha. sa. tikamātikā 3) vipakkabhāvamāpannesu arūpadhammesu pavattati. ‘‘Vipākadhammadhammā’’tiādīsu (dha. sa. tikamātikā 3) vipākuppādanasabhāve. Idha pana vipākuppādanasabhāvo daṭṭhabbo. Itarathā hi abhiññākusalādīnaṃ savipāka-pade asaṅgahitabhāvāpatti siyā. Tathā hi yadi vipakkabhāvamāpannā eva dhammā idha gahitā siyuṃ, te yassa santi, taṃ savipākamitaramavipākanti abhiññākusalassa ceva kadāci avipākassa diṭṭhadhammavedanīyādikammassa bhāvanāyapahātabbākusalassa ca vipākuppattiyā abhāvato avipāka-padasaṅgaho siyā, evañca sati ‘‘avipākaṃ abyākata’’nti vakkhamānattā nesaṃ abyākatabhāvo āpajjati, na cetamiṭṭhaṃ kusalākusalaniddeseyeva tesaṃ niddesato. Vipākuppādanasabhāve pana gahite taṃsabhāvo nāma anupacchinnāvijjamānataṇhānusayasmiṃ santāne sabyāpārappavatti evāti tassā tesupi atthitāya asatipi vipākuppādane savipāka-padasaṅgaho siddhoti na koci iṭṭhavighāto āpajjati. Yena pana kāraṇena abhiññākusalādikamavipākaṃ, yo cettha vattabbo vinicchayo, taṃ sabbaṃ tassa tassa āgataṭṭhāneyeva dassayissāma.

所谓有标无标，指有标相状态与无标相状态，分别是现有与不存在的状态。标相之意有两种起连。时有时无的标相起连称为有相，时无则称无相。如《法句经注》所说，有标相者，指现相菩提时出现无形法。有标相与无标相的性质有区分。这里应看无标相状态。因修习及三摩地之类的圆满，便无相标相分裂，现象亦应如此。若有现标相，则是有相。谓现相定、诸断未断的情形不分，故称无标相。无标相依有时，有时无，皆流转作用，如同无果实的花，不生果。而标相为不灭的行住业于贪嗔痴习气连续产生情状，比作不能结果的空花。故无标相指“无果状”故称无标相。有标相者，无有障碍。因具圆满三摩地相续情状，无障碍故也。因缘是通过所识法境出现，应在该处详细阐述。

Katamaṃ panettha savipākaṃ, katamamavipākanti codanaṃ sandhāyāha ‘‘tattha savipāka’’ntiādi. Abyākatanti vipākakiriyāvasena duvidhamabyākataṃ. Tesu vipākacittaṃ tāva ādāsatale mukhanimittaṃ viya nirussāhattā vipākuppādane asamatthaṃ. Kiriyacittesu ca yadetaṃ khīṇāsavasantāneyeva niyatamaṭṭhārasavidhaṃ viññāṇaṃ, taṃ upacchinnabhavamūlāya santatiyaṃ pavattatīti samucchinnamūlāya latāya pupphaṃ viya phaladāyī na hoti. Āvajjanadvayaṃ pana anupacchinnabhavamūlepi santāne pavattamānaṃ anāsevanabhāvena dubbalattā moghapupphamiva bījabhāve asamatthaṃ aphalameva. Iti sabbametaṃ abyākataṃ vipākārahatābhāvato avipākanti vuttaṃ ‘‘avipākaṃ abyākata’’nti. Jāyanti ettha asadisāpi sadisākārāti jāti, samānākāro, kusalākusalābyākatānaṃ jāti kusalākusalābyākatajāti, tassā bhedato tividhaṃ kusalaṃ akusalaṃ abyākatanti. Vacanatthapucchāya payojanaṃ vuttameva.

这里探讨何为标相，何为无标，相应提出“彼处为标相”等。所谓无变者，是指标相行为的两种不同状态。在此，两种标相状态的“心”为标识，作为表征因缘相续，标相生成难以处理。在行为上应视为已断除烦恼之相，不能加持道理。心的发生行为是标相的直属功能，故视为标相支承处。无标相是所有烦恼未断除习气依缘所形成有连续流转之相。故此处无标相导致不实（幻）标相出现，行为功能区分，与有障碍之作用不冲突。因何故所生成的无障碍标相，作为存在因缘，今次将全部于相应所在处示现。

§10

10.‘‘Kucchitāna’’ntiādi vissajjanaṃ. Tattha kucchitānanti ninditānaṃ, asuci viya nāgarikehi viññūhi garahitabbānaṃ pāpadhammānanti attho. Salanatoti hiṃsanato, apanayanato vā. Kusalañhi yathānurūpaṃ tadaṅgādivasena akusaladhamme pajahantaṃ te hiṃsati, apanayatīti vā vuccati. Atha vā salanato saṃvaraṇato, pidahanatoti attho. Kusaladhammavasena hi akusalappavattinivāraṇena, appavattidhammatāpādanena ca manacchaṭṭhesu dvāresu appavattiyā saṃvutā pihitā honti. Kusānanti rāgādiasucisampayogena nānāvidhadukkhahetutāya ca kucchitenākārena appahīnabhāvena santāne sayanti pavattantīti kusā, pāpadhammā. Atha vā kucchitānaṃ pāṇātipātādīnaṃ sāvajjadhammānaṃ sānato nisānato tejanato kusā, dosalobhādayo. Dosādīnañhi vasena cetanāya tikkhabhāvappattiyā pāṇātipātādīnaṃ mahāsāvajjatāti. Tesaṃ lavanena chindanena yathānurūpaṃ pajahanenāti attho. Kusenāti kucchitānaṃ sānato tanukaraṇato, osānakaraṇato vā ‘‘kusā’’ti laddhanāmena ñāṇena. Lātabbattāti ādātabbattā, sahajātaupanissayabhāvena santāne pavattetabbattā. Ñāṇañhi tihetukakusalaṃ sahajātabhāvena ceva upanissayabhāvena ca, duhetukakusalaṃ upanissayabhāveneva santāne pavatteti. Evañca katvā kosallasambhūtaṭṭho kusalaṭṭhoti sabbakusalānaṃ sādhāraṇavasena attho vuccati. Atha vā kusenāti jātisaddatāya ekavacananiddeso, kusehīti pana attho. Puññakiriyāvasena hi pavattāni saddhādīni indriyāni yathāvuttanayena ‘‘kusānī’’ti vuccanti, tehi lātabbattā vuttanayena pavattetabbattā. Apicettha –

第十，『污秽者』等为止息。污秽者意谓被蔑视者，污秽如同无清净者，乃城镇俗人当警戒的恶法。伤害即虐害或伤害。善者则依艺类等摒弃恶法，谓其伤害他，或杀害即为之。有时伤害亦为节制，包含水火燃烧等义。因善法对止恶法之产生与恒存，心的两门关闭，心门被制约。污秽者则为因贪欲等零散苦因结缘，污秽之因致心状态产生分别等异苦。又或因灭戒杀生等有罪行为，染污所净者，因嗔恨贪欲等意生敌意，杀生等为大罪恶行为。因恨等意增长而生大罪起。以断离敌意为义。污秽者，即污秽之意，练习时有执取。应当执持(拉载)之,谓必执持，因原生依缘而有持续。智慧者因三因缘善法随顺天生及后生因缘，故称善者。或称善者即生义，单语指称，善者之意。由由善业行为产生的信等法门，自然称为善者，并随执持而现起。若是，——

‘‘Kuso viya lunātīti, kusā viya lunāti vā;

『如疯似狂者』或为“如疯如狂”等说；

Kusalaṃ kuṃ saletīti, lunāti kusamiccapī’’ti.

“善”是否如屋顶一样覆盖者，譬如说它遮蔽也，比如说善味假（不真实的善）也是如此。

Tattha yathā kuso gahito ubhayabhāgagataṃ hatthapadesaṃ lunāti, evamidampi uppannānuppannavasena ubhayabhāgagataṃ kilesapakkhaṃ lunāti chindati, seyyathāpi – ‘‘anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti, vāyamati, uppannānaṃ…pe… pahānāyā’’ti āgataṃ sammappadhānaṃ. Tasmā kuso viya lunātīti kusalaṃ. Kusā viya lunātīti ettha ‘‘ku’’iti bhūmi vuccati, dhammānaṃ adhiṭṭhānabhāvena taṃsadisatāya idha rūpārūpakkhandho vutto. Attano nissayabhūtassa tassa etarahi, āyatiñca anudahanato vināsanato kuṃ sāyantīti kusā, rāgādayo, te viya attano nissayaṃ lunāti chindatīti kusalaṃ. Payogasampāditā hi kusaladhammā accantameva rūpārūpadhamme appavattikaraṇena samucchindanti anupādisesanibbānadhātupāpanatoti. Vuttanayena pana ‘‘ku’’nti laddhanāmassa rūpārūpakkhandhassa salanato apanayanato kuṃ saletīti kusalaṃ. Kusaṃ lunātīti pana kucchitā ettha sayantīti kuso, kāyo, taṃ lunāti yathāvuttavasenevāti kusalaṃ.

这里如同“kusā”（劣草）被抓住，双面覆盖，手掌处被折断一样，此处善恶之染污两面皆被割断消除，无论是已生的还是未生的烦恼。譬如在“未生的恶不善法不起，便生起意欲、努力，已生者则于离弃”这条正勤中所说的那样。故此，犹如劣草之被折断，善法亦是如此。说为“劣草”是指“ku”谓为土地，此为法以其住处执持而固，故言心色蕴即是其所依。它本质上依止自身，如现在一样随时间推移而灭除。此心色蕴就如劣草（kusā）般被斩除断裂，贪等烦恼亦如是以自身为所依而断除，即为善法。因善法乃由经验成就，是以能将心色所蕴的身心杂质消毁断绝，使无依灭度之涅槃得以成就。按字义，“ku”谓为色蕴中所依持的形色之意。又“kusā”作“劣草”的意思，此处复指身为“劣草”，故善法能割断如上之法，故称为善。

§11

11. Idāni kusala-saddassa atthuddhāradassanatthamāha ‘‘cheke kusala-saddoya’’ntiādi. Tattha ‘‘kusalo tvaṃ rathassa aṅgapaccaṅgānaṃ (ma. ni. 2.87), kusalānaccagītassa, sikkhitā cāturitthiyo’’tiādīsu (jā. 2.22.94) cheke diṭṭho, chekapariyāyo pavīṇatthoti attho. ‘‘Kacci nu bhoto kusalaṃ, kacci bhoto anāmaya’’ntiādīsu (jā. 1.15.146; 2.20.129) ārogye. ‘‘Katamo pana, bhante, kāyasamācāro kusalo? Yo kho, mahārāja, kāyasamācāro anavajjo’’ti (ma. ni. 2.361) ca ‘‘aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti kusalesu dhammesū’’ti (dī. ni. 3.145) ca evamādīsu anavajje. ‘‘Kusalānaṃ dhammānaṃ samādānahetu evamidaṃ puññaṃ vaḍḍhati (dī. ni. 3.80), kusalassa kammassa katattā upacitattā’’ti (dha. sa. 431) ca ādīsu iṭṭhavipāke. Anavajjādiketi anavajjaiṭṭhavipāke, ‘‘anavajjādike’’ti ca attanā vakkhamānalakkhaṇassa anurūpattā vuttaṃ, na pana ārogyatthassa asambhavato. Kilesarogassa hi abhāvato kusalaṃ ārogyaṃ hoti.

11. 现在，为了显示『善』字之义的提取，说「有观点认为，善字……」等。其中，「你善于战车的各部零件」（中部2.87）、「善于舞蹈与歌唱」、「女子们受过训练而机巧」（本生2.22.94）等处所见，为「机巧」之同义词，意即娴熟之义。「不知尊者是否安好，是否无病」（本生1.15.146；2.20.129）等处，则为「健康」之义。「然则，大德，何为善的身行？大王，凡无罪过的身行」（中部2.361），以及「另外，大德，此乃无上之处，即世尊依善法而说法」（长部3.145）等处，则为「无罪过」之义。「由于受持善法之因，此福便增长」（长部3.80），以及「由于造作、积累善业」（法聚论431）等处，则为「可意果报」之义。所谓「无罪过等」，即指无罪过与可意果报；说「等」字，是因与自己下文所述之特征相符，而非因健康义不成立——以无烦恼之病故，善即为健康。

Vajjā rāgādayo, te yassa na santi, taṃ anavajjaṃ, iṭṭho vipāko catukkhandhasaṅkhāto yassa, taṃ iṭṭhavipākaṃ, iṭṭhavipākatā cassa taṃsabhāvavantatāya daṭṭhabbā, na tassa avassaṃ iṭṭhavipākasambhavatoyeva, lakkhīyati anenāti lakkhaṇaṃ, anavajjañca taṃ iṭṭhavipākañcāti anavajjaiṭṭhavipākaṃ. Taṃ lakkhaṇamassāti anavajjaiṭṭhavipākalakkhaṇaṃ.

“无过失者”为那些没有贪欲等烦恼的人，对他们来说即为“无过失”；他们所获的令人欢喜的四果苦集灭因，即为欢喜果报；果报有形态，因其本质为具有实体性而显现果报的真实存在，没有果报存在的情况亦不存在。因此，用此为特征，即谓无过失即欢喜果报。此义为无过失欢喜果报之特征。

Nanu ca kusalameva anavajjaiṭṭhavipākaṃ, vuttaniyāmena pana anavajjaiṭṭhavipākato aññaṃ kusalaṃ siyā. Na hi sayameva attano lakkhaṇanti sakkā vattunti? Nāyaṃ doso pariññātāpariññātavacanatthabhāvabhede ekassāpi lakkhitabbalakkhaṇabhāvaparikappanato. ‘‘Anavajjaiṭṭhavipāka’’nti hi pariññātavacanatthaṃ. ‘‘Kusala’’nti apariññātavacanatthaṃ. Evañca yena sabhāvena pariññātavacanatthassa saddassa attho hoti, yena ca apariññātavacanatthassa, tesaṃ pariññātāpariññātavacanatthasabhāvānaṃ bhedena taṃsamaṅgissa kusalassa ekassāpi bhedo parikappīyati yathā ‘‘pure bhavaṃ paṭu āsi, paṭutaro etarahī’’ti guṇabhedena, vatthubhedena ca parikappīyati, tasmā pariññātavacanatthabhāvena lakkhaṇaṃ, apariññātavacanatthabhāvena lakkhitabbanti evaṃ parikappitabhede pariggayhamāne na koci doso āpajjati.

然而“善”本身就是无过失欢喜果报；但从规则看来，无过失欢喜果报可为其他善法。盖自己能称其特征无误吗？这非轻率所能断言。非因对烦恼的理解，亦非看法真假分别或概念不同而有可标记的差异。无过失欢喜果报为有明之词义，“善”为无明之词义。由此可知，有明与无明之词义不同，善的这两个类别也有所区别。譬如“先前的生命强烈，而后更加强烈”等不同性质的分别，依客体不同而成。故有明词义为现象特征，非有明词义为所须标明者，这种二重划分无嗔恨。

Atha vā lakkhīyatīti lakkhaṇaṃ, anavajjaiṭṭhavipākañca taṃ lakkhaṇañcāti anavajjaiṭṭhavipākalakkhaṇaṃ, yaṃ anavajjaiṭṭhavipākaṃ hutvā lakkhīyati, taṃ kusalanti attho. Atha vā anavajja-saddena anavajjabhāvo vutto, iṭṭhavipākasaddena iṭṭhavipākabhāvo, tasmā anavajjo ca iṭṭhavipāko ca anavajjaiṭṭhavipākaṃ, taṃ lakkhaṇametassāti karaṇatthe, kammatthe vā lakkhaṇa-saddena anavajjaiṭṭhavipākalakkhaṇanti anavajjaiṭṭhavipākasabhāvavantaṃ, anavajjaiṭṭhavipākabhāvena lakkhitabbaṃ vāti attho. Kiṃ panettha kāraṇaṃ padadvayapariggahena, nanu ekeneva padena adhippetatthasiddhi siyā. Kiñcāpi hi ‘‘anavajjalakkhaṇa’’nti vutte ‘‘aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti kusalesu dhammesū’’tiādīsu (dī. ni. 3.145) viya vajjarahitattā abyākatassāpi pasaṅgo siyāti iṭṭhavipāka-padaṃ vattabbameva, ‘‘iṭṭhavipākalakkhaṇa’’nti pana vutte itaraṃ na vattabbaṃ abyākatassa vipākārahabhāvena iṭṭhavipākatāpasaṅgabhāvato? Saccametaṃ, anavajja-padena kusalassa pavattisukhataṃ, iṭṭhavipāka-padena ca vipākasukhataṃ dassetuṃ padadvayaṃ vuttaṃ. Anavajjapadañhi attano pavattisabhāvavasena lakkhaṇavacanaṃ, itaraṃ kālantare vipākuppādanasamatthatāvasenāti. Atha vā kusalassa atthavisuddhiṃ dassetuṃ purimapadaṃ vuttaṃ, parisuddhavipākataṃ dassetuṃ pacchimaṃ. Purimaṃ vā kusalassa akusalasabhāvato nivattanaṃ, pacchimaṃ abyākatasabhāvatoti alamatipapañcena. Ettha ca ‘‘anavajja…pe… lakkhaṇa’’nti vacanena kusalassa sāmaññalakkhaṇaṃ vuttaṃ anavajjaiṭṭhavipākasabhāvassa kusalajātiyā sādhāraṇattā. Akusalādīnamasādhāraṇabhāvena sabhāvalakkhaṇaṃ vāti daṭṭhabbaṃ.

那么“标记”即为特征，无过失欢喜果报即为此特征，是指该果报出现时可被显现；以“无过失”一词表明无过失的状态，以“欢喜果报”一词表明果报状态。因此“无过失与欢喜果报”为表示因果和行为的特征词，表明该果报之具有无过失欢喜果报之性质。其因何缘故以两个词并列，而不单一字表达呢？又言“无过失标记”时，“无过失”指的是如“尊者世尊说善法无上”等典经中逞示无烦恼状态的意思，因而暗示欢喜果报的词必须一起使用，称为欢喜果报的特征。实则无过失一语显示善性起始的圆满，欢喜果报显示果报的生起圆满，二词表达了现行与后续造果的调和。因此前者标示善的本质，后者显现果的清净，二者配合，无闹嗔恨之嫌。此处“无过失……特征”一语即是指善的通用特征，是其果报性质所常有，非恶趣等处非常见的类型。

Akusalaviddhaṃsanarasanti yathānurūpaṃ akusalappajahanakiccaṃ. Kusalañhi parittamahaggatalokuttarabhedabhinnaṃ yathākkamaṃ tadaṅgavikkhambhanasamucchedappahānavasena akusalapakkhaṃ pajahati. Atha tadaṅgādippahānānaṃ kiṃ nānākaraṇanti? Vuccate – dānādipuññakiriyavatthugatena tena tena kusalaṅgena tassa tassa maccherādiakusalaṅgassa pahānaṃ tadaṅgappahānaṃ, taṃ dīpālokena andhakāraviddhaṃsanaṃ viya daṭṭhabbaṃ, kāmāvacarakusalānaṃ parittānubhāvatāya tehi attano ṭhitikkhaṇe viddhaṃsitānamakusalānaṃ tadapagame sati puna āgamena vottharaṇato. Tesaṃ tesaṃ nīvaraṇadhammānaṃ vikkhambhanasaṅkhātaṃ pavattinivāraṇavasena pahānaṃ vikkhambhanappahānaṃ, taṃ ghaṭappahārena jalatale sevālaviyūhanaṃ viya daṭṭhabbaṃ. Yathā hi balavatā ghaṭappahārena dūrīkataṃ sevālaṃ tasmiṃ apanītepi taṃpahāravegena sahasā na ottharati, evameva upacārappanābhedena jhānena vikkhambhitā kāmacchandādayo tadappavattikālepi tassa balena sahasā na ottharantīti. Anuppattidhammatāpādanasaṅkhātaṃ sammā ucchedavasena pahānaṃ samucchedappahānaṃ, taṃ pana asanisampātena rukkhādīnaṃ samūlaviddhaṃsanaṃ viya daṭṭhabbaṃ. Na hi ariyamaggena samucchinnakilesā anusayamattakenāpi santāne pavattanti. Yathā pana ekavārappavattenapi indagginā saha mūlehi viddhaṃsitā rukkhādayo na puna viruhanti, evamevaṃ ekacittakkhaṇikenapi tena attano uppādamatteneva anusayamattaṭṭhāyinopi kilesā sabbena sabbaṃ viddhaṃsitāyeva honti.

不善的行为依其性质分别灭除，如不善之行为应当摒弃。善法则以其守护、至高与世出世无二之区别，依当行之法，如分别断灭及舍弃之具足，摒弃不善之倾向。然舍弃不善之动因有何差别？说为——以布施等功德行为为缘，由各善法对各自之恶业如鱼鳞般的破坏，称为断除之手段，此如明灯澄清黑暗，乃是以善法守护而成的护盾。因善德之护持，不善之根基在其消灭时仍存。此类障碍之除治，多以遮断障碍之方式，称为斥除障碍，如以瓦器覆水面，不让其溅溢。正如以强力瓦器将水斥开，不能使其瞬间回升，禅定亦复如是，障碍虽被暂时驱散，当其力消时，障碍复返。未生之法，以断绝之理应灭除，如同树木被连根拔起般彻底摧毁。圣道之上，烦恼余留虽微，却不会续转。犹如一次火烧将树木连根拔起，则树不再生长，烦恼亦然，虽一念生起，依此自性及余习尚存，烦恼被悉断。

Vodānaṃ visuddhi, saṃkilesamalavimuttīti attho, tathā hutvā paccupaṭṭhānamassāti vodānapaccupaṭṭhānaṃ, parisuddhākārena yogino ñāṇassa upaṭṭhātīti vuttaṃ hoti.

『清净』者，净化也，意即脱离染污垢秽；以如此状态而现前于彼，故称「清净之现起」，意即谓：以清净之行相而现起于修行者之智。

Evaṃ kusalassa vajjarahitaiṭṭhavipākasabhāvehi lakkhaṇaṃ, kiccaupaṭṭhānākāravasena ca rasapaccupaṭṭhānāni vatvā puna vajjapaṭipakkhabhāvavasena ca lakkhaṇaṃ, sampattiphalavasena ca rasādikaṃ dassetuṃ ‘‘vajjapaṭipakkhattā’’tiādi vuttaṃ. Tattha vajjānaṃ paṭipakkhabhāvo vajjapaṭipakkhattaṃ, tato. Etena ‘‘anavajjalakkhaṇa’’nti ettha a-kāro paṭipakkhatthoti dasseti, tena panassa abyākatato nivattanaṃ kataṃ. Itarathā hi nāssa vajjaṃ, vajjato aññaṃ vā anavajjanti abyākatassāpi taṃlakkhaṇatāpasaṅgo siyā. ‘‘Vajjapaṭipakkhattā’’ti pana vutte yasmā kusalākusalānameva pahāyakappahātabbabhāvena ālokandhakārānaṃ viya aññamaññaṃ ujuvipaccanīkabhāvo, tasmā kusalameva vajjapaṭipakkhattā anavajjalakkhaṇaṃ, na aññanti ayamattho siddho hoti. Vodānabhāvarasanti vodānabhāvasampattikaṃ, kilesamalehi asaṃkiliṭṭhabhāvena sampajjanakanti attho. Paccupaṭṭhāpīyati upanīyati kāraṇena, attano vā kāraṇaṃ paṭicca, tappaṭibaddhabhāvena paṭimukhaṃ vā upaṭṭhātīti paccupaṭṭhānaṃ, iṭṭho vipāko paccupaṭṭhānamassāti iṭṭhavipākapaccupaṭṭhānaṃ.

此处论述善法无裂灭果报的特征，及相应的行为守护之法门，从守护之相随到果报显现，称为“守护无裂灭果报”。其中“守护”为守护之相对应，“非裂灭”表明果报存续不灭。如此显示善法之果报显现，断邪非裂。另外论述无裂灭果报对应非恶，不恶之相，标示为不犯戒、不搅乱之状态。称“守护无裂灭果报”为“善法无裂灭”。“守护”此名指出善恶互相对立，彼此相反，如光明与黑暗一般。由此知善法守护无裂灭。非藏于恶中。此理成立，故说善法守护无裂灭果报。此时“净除念”意指净除烦恼污秽的能够觉知的觉观行为。修者以此观照，依自身因缘守护，正见果报随之显现。

Asati yonisomanasikāre kusalassa anuppajjanato, sati ca tasmiṃ uppajjanato tassa so āsannakāraṇanti āha ‘‘yonisomanasikārapadaṭṭhāna’’nti. Tattha yoniso pathena upāyena manasikāro yonisomanasikāro, atthato pana sānusayasantānavato channaṃ dvārānamāpāthagatesvārammaṇesu patirūpadesavāsādisampattiyā kusaladhammānaṃ paccayabhāvena bhavaṅgaṃ āvaṭṭetvā uppannamāvajjanaṃ yonisomanasikāro nāma. Vuttapaṭipakkhavasena ayonisomanasikāropi daṭṭhabbo. Yaṃ pana niranusayasantānasamaṅgissa kiriyacittānaṃ paccayabhāvena uppannaṃ, taṃ ṭhapetvā niravajjadhammaṃ sāvajjadhammassa kassaci paccayabhāvānupagamanato yonisomanasikārapakkhaṃ vā bhajeyya. Khīṇāsavasantānagatattā yonisoayonisobhāvamanapekkhitvā āpāthagatārammaṇesu uppattimattaṃ vinā na kassaci kusalākusalabhāvassa paccayo hotīti tadubhayavasena navattabbattā abyākatamanasikāroti vā saṅkhaṃ gaccheyyāti.

因缘有非善的适当思维不到来，善法生起时因有正念，即成为其相近缘故，故称“适宜思维据处”。此处所谓“适宜思维”即依正当方法、途径之思惟。根本则是由烦恼忧乱蒙蔽的门户被开启，诸善法以因缘法相依赖，心行维续于此，阿赖耶(心识流)由此产生，应知即名为适宜思维。亦当观照其相反，即非适宜思维。以诸无烦恼之心所因缘生起的行为，即便其念暂存，无染净无染法，亦应与此适宜思维相区分。如已断尽烦恼之流，非适宜之思惟不再生起于随处，亦无善恶相随之作用，故应谛听此义。

Sāvajjāniṭṭhavipākalakkhaṇamakusalanti etthāpi ‘‘vajjā rāgādayo, te yassa santi, taṃ sāvajjaṃ, aniṭṭho vipāko yassa, taṃ aniṭṭhavipāka’’ntiādinā vuttanayānusārena paṭipakkhayojanā daṭṭhabbā. Rasādito panetaṃ anatthajananarasaṃ, saṃkilesapaccupaṭṭhānaṃ. Atha vā gārayhabhāvato sāvajjalakkhaṇameva, saṃkilesabhāvarasaṃ, aniṭṭhavipākapaccupaṭṭhānaṃ, ayonisomanasikārapadaṭṭhānaṃ. Vacanatthato pana na kusalanti akusalaṃ, kusalapaṭipakkhanti attho. Paṭipakkhatthe hi ayaṃ akāro, na pana aññatthe, nāpi abhāve. Itarathā hi tikaṃ na siyā, dukaṃ, catukkaṃ vā āpajjeyya. Tathā hi yadi kusalato aññamakusalaṃ siyā , tadā abyākatassāpi tato aññabhāvena akusala-saddasaṅgahoti kusalākusalajātibhedato duvidhanti dukaṃ vattabbaṃ. Yadi ca kusalābhāvo akusalaṃ, tena na kāci jāti gayhatīti kusalābyākatajātibhedato dukameva vattabbaṃ. Atha siyā ‘‘abhāvopi visuṃ gahetabbo’’ti, evaṃ sati tassa jātiyā abhāvato jāti-saddena saha sambandho na siyā. Vijjamānassa hi jāti nāma hoti. Yatheva vā kusalassa abhāvo, evaṃ abyākatassāpi abhāvo atthīti anabyākatajātipi vattabbāti catukkaṃ āpajjeyya. Na cetamiṭṭhaṃ kusalādivasena tividhajātiyā eva icchitattā, pāḷiyañca ‘‘kusalā dhammā akusalā dhammā abyākatā dhammā’’ti tikavaseneva vuttattā ‘‘kusalapaṭipakkha’’nti pana vuccamāne mittapaṭipakkho amitto viya, lobhapaṭipakkho alobho viya ca yaṃ dhammajātaṃ kusalassa ujuvipaccanīkabhūtaṃ, taṃ akusalanti tassa vasena tikaṃ upapannaṃ hoti, ujuvipaccanīkatā cassa sāvajjāniṭṭhavipākattā, tena pahātabbabhāvato ca veditabbā, na pana kusalavināsanato. Na hi akusalena kusalaṃ pahīyati, mahābalattā pana kusalameva taṃ pajahati. Kusalañhi mahābalaṃ, akusalaṃ dubbalaṃ. Tenevāha ‘‘abalā naṃ balīyanti, maddantenaṃ parissayā’’ti (su. ni. 776), tasmā kusalameva yathāvuttanayena akusalassa pahāyakaṃ, nākusalaṃ itarassāti veditabbaṃ.

谓不善亦如不善果报之显现，依非善业生起时诸烦恼共随，均为不善显现。此亦具因缘之不善相，非适宜思维之据处。实则言语含义并非指善，而是善之反面。反面于此并非无，而是相反；若缺少两者则非三，即不能成三品；善若有不同之非善，则应合之，若仅缺善则非善本质本质亦无生起。由此分四类，称为善不可得，无生无灭。如以三碍不善法相未述，称善恶并列。因善固强大，恶法弱小，故“无力者不能胜强者，败于骄者”，因此真正应了解，善法如实断除不善，非善断除善。

Tadubhaya…pe… abyākatanti yaṃ dhammajātaṃ kusalaṃ viya na anavajjaiṭṭhavipākalakkhaṇaṃ, nāpi akusalaṃ viya sāvajjāniṭṭhavipākalakkhaṇaṃ, atha kho avipākattā tadubhayaviparītalakkhaṇaṃ, taṃ abyākatanti attho. Nanu ca ‘‘tadubhayaviparītalakkhaṇa’’nti vutte sukhadukkhavedanānaṃ viparītā upekkhāvedanā viya iṭṭhāniṭṭhavipākānaṃ viparīto añño koci vipāko yassa atthi, taṃ abyākatanti āpajjatīti? Nāpajjati tathā asambhavato. Yathā hi ālokandhakārānaṃ viparīto añño koci natthi, evamiṭṭhāniṭṭhavipākānaṃ viparīto na koci vipāko atthīti. Atha vā taṃ-saddo idha iṭṭhāniṭṭhavipākanirapekkhaṃ kusalākusalamattameva paccāmasatīti kusalākusalānaṃ savipākattā tadubhayaviparītalakkhaṇaṃ, taṃ avipākalakkhaṇanti atthoti alamettha anuyogena. Kusalākusalabhāvena na byākatanti abyākataṃ. Kusalākusalañhi vatvā abyākatassa vuttattā kusalākusalabhāveneva avuttattāti viññāyati, na pakārantarena. Tathā avacanañca tassa tadubhayaviparītalakkhaṇattāyeva, na pana avattabbattāmattenāti daṭṭhabbaṃ. Atha vā vi-saddo virodhivacano. Ā-saddo abhimukhabhāvappakāsano, tasmā attano paccayehi aññamaññaṃ virodhābhimukhataṃ kataṃ lakkhaṇavirodhato pahāyakappahātabbabhāvato vāti byākataṃ, kusalākusalaṃ. Tato aññaṃ abyākataṃ. Tañhi lakkhaṇato aññamaññaṃ kusalākusalaṃ viya na tassa viruddhaṃ. Na hi avipākataṃ aniṭṭhavipākatā viya, iṭṭhavipākatāya iṭṭhavipākatā viya ca aniṭṭhavipākatāya iṭṭhāniṭṭhavipākatāhi virujjhati, na cāpi abyākataṃ kusalākusalesu kiñci pajahati, na ca kenaci pahātabbanti. ‘‘Tadubhayaviparītalakkhaṇamabyākata’’nti viññāyamāne ahosi kammaṃ, nāhosi kammavipāko, natthi kammavipāko, na bhavissati kammavipākoti iminā tikena saṅgahitassa gatiupadhikālappayogavipattīhi avipākassa diṭṭhadhammavedanīyādikammassa bhāvanāyapahātabbassa akusalassa ca abhiññākusalassa ca vipākuppādanābhāvato ‘‘siyā nu kho abyākatabhāvo vā’’ti kadāci koci cinteyyāti tannivāraṇatthamāha ‘‘avipākārahaṃ vā’’ti, vipākaṃ dātuṃ nārahati tattha sāmatthiyābhāvatoti avipākārahaṃ. Idaṃ vuttaṃ hoti – diṭṭhadhammavedanīyādayo tāva paccayavekallādīhi kāraṇehi avipākā, sace panete tabbidūrā assu, tadā vipākadāne samatthatāya vipākārahāyeva, taṃ pana na tathā, atha kho yena kenaci ākārena vipākadāne asamatthatāyeva vipākārahaṃ na hoti, taṃ abyākataṃ nāmāti.

曰“非善非恶相”者，指法所生自然体性，即非善亦非不善，既不是善无缺性，也是非善善果报无缺。此类相称为非善非恶。若言其互逆，则以苦乐受等痛苦为逆，不可能存在反相。犹如光明无相反，善不善亦无相反。又此义也即无相斥异。善恶尚未分别，不生矛盾故。善恶皆以不同果报显现，互不灭绝，亦不因相斥消失。无相状态不违同于善恶，亦不因无相否定善恶法。故谓不生相斥，生相斥毁。此即无生无灭故。故无生之法名为“非显”；若生显，则为“显”；若因果无违，则“无显”乃由果报无违所见。此即唯唯旨意相，不生差别，不受削弱。是故善恶名不相违也。因缘无违，生灭显现，不争反对。故善恶皆无妨害。故曰“非显”者，意谓两种相互无妨，亦非害也。若生相斥，则相俗称为显相，非显即无显相。非显于因缘，依其故称为非显。

Idāni evaṃ tikavasena niddiṭṭhesu kusalādīsu paṭhamaṃ tāva kusalacittaṃ vibhajanto ‘‘tattha kusalacitta’’ntiādinā tassa gaṇanaparicchedaṃ dasseti. Ekavīsatividhanti aṭṭha kāmāvacarāni , pañca rūpāvacarāni, cattāri arūpāvacarāni, cattāri lokuttarānīti evaṃ saṅkhepato ekavīsatividhaṃ. Bhūmito catubbidhanti kāmarūpārūpalokuttarabhūmisaṅkhātānaṃ catunnaṃ bhūmīnaṃ vasena tattha pavattamānaṃ cittampi catubbidhaṃ hoti. Tattha bhavanti etthāti bhūmi, ṭhānaṃ, avatthā ca. Avatthāpi hi avatthavantānaṃ pavattiṭṭhānaṃ viya gayhati. Evañhi nesaṃ sukhaggahaṇaṃ hoti. Avatthāti cettha dhammānaṃ kāmataṇhādīhi paricchinnāparicchinnabhāvo. Tattha purimā tisso bhūmiyo ubhayavasena veditabbā, itarā avatthāvaseneva. Na hi lokuttaradhammānaṃ kāmabhavādito aññaṃ ṭhānamupalabbhatīti.

现在这样用三种作法在所举善法等当中，首先从善心着手，称为“彼处是善心”等，用此说示其分类计数。二十一种是指八种欲界色心、五种色界色心、四种无色界色心、四种出世间心，合称二十一种。境界分为四种，即欲界、色界、无色界、出世间四种境界依其所在而现行的心亦分为四种。所谓“彼处”即是境界、处所及根本所在。“根本所在”是指这些有根本所在者之所依止、稳定之处，如此方能堪任彼此聚集。所谓“所在”此处是指法由欲渴等断、未断各自状态。此处以前三分境界可知双重涵义，一即为所在，另一为根本所在。因为出世间法非由欲界所生，无他处可得。

Aññattha pavattamānassāpi vakkhamānanayena kāmabhūmipariyāpannattā bhūmito ekavidhanti. Savatthukāvatthukabhedatoti cakkhādīni pañca, hadayañcāti cha vatthūni. Kusalassa pana cakkhādinissitattābhāvato hadayavatthu idha vatthūti adhippetaṃ. Tena sahitaṃ ekantena tannissitappavattitoti savatthukaṃ, kāmarūpadhātuyaṃ pavattamānaviññāṇaṃ. Tattha hi arūpassa rūpapaṭibandhappavatti, arūpadhātuyaṃ pana rūpābhāvato vatthuvirahitameva pavattatīti tattha pavattamānaṃ avatthukaṃ. Hīna…pe… tividhanti ettha paccayato, phalato ca majjhimapaṇītehi nihīnaṃ, tesaṃ vā guṇehi parihīnanti hīnaṃ, attano paccayehi padhānabhāvaṃ nītanti paṇītaṃ, ubhinnaṃ vemajjhe bhavaṃ majjhimaṃ. Tattha hīnena chandena cittena vīriyena vīmaṃsāya vā pavattitaṃ hīnaṃ, majjhimehi chandādīhi pavattitaṃ majjhimaṃ, paṇītehi paṇītaṃ. Chandādīnaṃ pana hīnādibhāvo adhimuttivasena daṭṭhabbo. Hīnādhimuttivasena hi nesaṃ hīnatā, paṇītādhimuttivasena paṇītatā, tadubhayavemajjhavasena majjhimatā. Yasakāmatāya vā kataṃ kusalaṃ hīnaṃ, puññaphalakāmatāya majjhimaṃ, ‘‘puññaṃ nāmetaṃ sādhūhi kattabbamevā’’ti evaṃ ariyabhāvaṃ nissāya kataṃ paṇītaṃ. ‘‘Ahamasmi dānapati, ime panaññe dānadāsādayo’’tiādinā attukkaṃsanaparavambhanāhi upakkiliṭṭhaṃ pavattitaṃ vā hīnaṃ, tathā anupakkiliṭṭhaṃ majjhimaṃ, maggaphalapadaṭṭhānaṃ paṇītaṃ. Bhavabhogasampattinimittaṃ vā kataṃ hīnaṃ, sāvakapaccekabodhipāramitāvasena attano vimokkhatthāya kataṃ majjhimaṃ, sammāsambodhipāramitāvasena sabbesaṃ vimokkhatthāya kataṃ paṇītanti.

另说正在现行时，常称欲界境界具有一种。完整所在与不完整所在的分别，是指眼等五根与心器官六个据此存在者。由于善法非依眼等存在，故此处称心器官为所在。合于此连同其单一依存之现行，谓完整地表达欲界形色元素现行心。因无色心无色束缚之现行，非依色元素之所在而独立现行，故此处出现不完整的所在。劣…中…上共分三，以因缘与果分；劣即因缘弱、无德所损者；上即因缘强、完善高尚者。以志趣之别将劣、中、上分别划分；劣由妄念、杂染所污，中由不杂染而正定果位所成。此种依赖圣境身份所作所成，谓为上乘。举例说“我是布施主，这些布施是他人所行”，此谓栏清劣染所缠之劣；未被污垢侵染、立于道果者为中；为具足如来果实实现普皆解脱者乃上。由此三乘功用果业差异划分。

Somanassu…pe… bhedatoti bheda-saddo paccekaṃ sambandhitabbo ‘‘somanassupekkhābhedato ñāṇabhedato payogabhedato’’ti. Tattha payogabhedatoti saṅkhārabhedatoti attho. Nanu ca somanassupekkhābhedo tāva yutto tesaṃ bhinnasabhāvattā. Ñāṇappayogabhedo pana kathanti? Vuccate – ñāṇappayogakato bhedo ñāṇappayogabhedo tesaṃ bhāvābhāvamupādāya pavattattā. Idāni tameva somanassupekkhādibhedaṃ vibhāgena dassetuṃ ‘‘seyyathida’’nti pucchitvā ‘‘somanassasahagata’’ntiādinā vissajjeti. Tattha seyyathidanti taṃ katamaṃ, taṃ kathanti vā attho.

欢喜等差别说，差别名词单指特殊关系，即“欢喜、平等、知见差别及用法差别”。其中用法差别即为行烦恼差别。然欢喜及平等差别彼此性质不同。何谓知见用法差别？答曰：知见作为用法差别，指其生灭与不生不灭之分别。现此欢喜、平等等差别之分明，要问曰“何者是？”答曰“欢喜相关”。其中“何者是？”即指何意。

Sobhanaṃ mano, sobhanaṃ vā mano etassāti sumano, tassa bhāvo somanassaṃ, mānasikasukhavedanāyetaṃ adhivacanaṃ, somanassena uppādato yāva nirodhā sahagataṃ pavattaṃ saṃsaṭṭhaṃ sampayuttanti attho. Atha vā somanassena saha ekuppādādibhāvaṃ gatanti somanassasahagataṃ. Jānāti yathāsabhāvaṃ paṭivijjhatīti ñāṇaṃ, tena samaṃ ekuppādādīhi pakārehi yuttanti ñāṇasampayuttaṃ. Nāssa saṅkhāro atthīti asaṅkhāraṃ, asaṅkhārameva asaṅkhārikaṃ. Saha saṅkhārena pavattamānaṃ sasaṅkhāraṃ, tadeva sasaṅkhārikaṃ. Saṅkhāroti cettha attano, parassa vā pubbappayogo ‘‘saṅkharoti tikkhabhāvasaṅkhātena maṇḍanavisesena sajjeti, saṅkharīyati vā sajjīyati cittaṃ etenā’’ti katvā. Tattha dānādipuññakaraṇakāle maccheramalathinamiddhādīhi upakkilesehi saṃsīdamāne citte upakkilesavūpasamavasena, cittassa ca ussāhajananavasena tīsu dvāresu pavatto sammāvāyāmo attano payogo nāma. Kusalakaraṇe nirussāhassa pana ‘‘ambho, sappurisa, kusalakaraṇaṃ nāma paṇḍitehi āsevitamaggo, tattha tayāpi paṭipajjituṃ vaṭṭati, tasmā dānaṃ dehi, sīlaṃ rakkha, tañhi te atthāya hitāya sukhāya bhavissatī’’tiādinā kusalakaraṇatthāya ussāhajananavasena paresaṃ kāyavacīdvāresu pavattā āṇatti parappayogo nāma. Tesu pana purimo pubbabhāgappavattacittasantāne, pacchimo paresaṃ cittasantāneyeva sambhavatīti tannibbattito cittassa tikkhabhāvasaṅkhāto viseso idha upacārato saṅkhāroti veditabbo. Tenāhu ācariyā –

心清净、心美好者谓彼喜乐，是彼心欢喜，能够产生心理欢喜感受的名称。由欢喜产生直到欢喜断灭，心与欢喜相续相联，译为“共起”。反之，因欢喜伴随其对立产生等，谓依欢喜相续相联。智慧知其真实如实称为“了知”，故与其对立产生相续智慧相联。若无此行，谓无行，行即是有行为。与行共起谓共行，故彼共行称共行者。行即自身或他者先行，谓“行”名因行本性之装饰而得名，彼心由此而生成、活动。布施等善行时，虽有酒肉、病态、贪等烦恼污垢侵蚀心田，但由于烦恼消退，心生起奋发定力，此三门之中起正精进，自身努力称为“自用”，他人身体语言起作用乃“他用”。前者为心续第一部分的因缘，后者作为他人心续作用。师言曰——

‘‘Pubbappayogasambhūto, viseso cittasambhavī;

“先行因缘生起，心生特殊。”

Saṅkhāro iti saṅkhāra-sabhāvaññūhi kittito’’ti.

“行即行所性质者，被诸通晓行性者所称。”

Atha vā ‘‘sasaṅkhārikamasaṅkhārika’’nti ca etaṃ kevalaṃ saṅkhārassa bhāvābhāvamattāpekkhāya vuttaṃ, na tassa sahappavattisabbhāvābhāvatoti bhinnasantānappavattinopi saṅkhārassa idamatthitāya taṃvasena nibbattaṃ cittaṃ saṅkhāro assa atthīti sasaṅkhārikaṃ saha-saddassa vijjamānatthaparidīpanato ‘‘salomako sapakkhako’’tiādīsu viya. Tabbiparītaṃ pana tadabhāvato yathāvuttavaseneva asaṅkhārikaṃ. Atha vā saṅkharaṇaṃ, saṅkharīyati vā etena āgantukasambhūtena cittasaṃsīdanasabhāvāpanayanavaseneva sajjīyati, saṅkharoti vā taṃ yathāvuttavasenevāti saṅkhāroti ujukameva pubbappayogajanito tikkhabhāvo vuccati, tadabhāvato asaṅkhārikaṃ, sabhāvatikkhanti attho. Taṃsahagatāya sasaṅkhārikaṃ, atha vā maccheramalādīhi saṅkharīyatīti saṅkhāro, cittassa saṃsīdanasabhāvo, so yassa natthīti asaṅkhārikaṃ, itaraṃ sasaṅkhārikaṃ. Paṇītautubhojanādiko vā balavapaccayo saṅkhāro ‘‘saṅkharoti cittaṃ tikkhabhāvena, saṅkharīyati vā taṃ etenā’’ti katvā. A-kārassa vuḍḍhatthavuttitāya vuḍḍhippatto saṅkhāro assāti asaṅkhārikaṃ, balavapaccayavantanti attho. Vuḍḍhiparidīpakena pana a-kārena avisesitattā sasaṅkhārikaṃ sappaccayaṃ dubbalapaccayanti adhippāyo. Ñāṇena vippayuttaṃ virahitanti ñāṇavippayuttaṃ.

又云「有造作与无造作」者，此仅就造作法之有无而言，非谓其伴随发生之有无。即是说，造作法虽断灭，因其原理，心仍因造作法而熄灭，此为造作法之功能。故称有造作者，正如轻柔、顺和之声等，以声为伴能够使其生起。反之，因无造作之因缘，如所说者即无造作。又云，造作之成就或造作之现行，于此，因外来事缘导致心之退息之性，故使心得以复活，称之为造作法。若从其前行基础而言，造作法乃三种短暂性质之谓，非其不存，因此这属于自然断灭之意。结合此义则称有造作者，又或与鱼肠之类同作，即称为造作法，此乃心之退息之性质，若无此即无造作法。若谓从营养粗食诸因素之支撑，造作法乃「造作使心因短暂性质而生，或使复活」之意。造作法因无根而生长，其增长方称为有造作者，寓意有力量之因缘。用增长之说明，却无根无特别性者为有造作法；有造作法含较强因缘而有微弱因缘，因而具有主导性。以慧智断灭离别之故，谓之无慧智为离别。

Upekkhatīti upekkhā, vediyamānāpi ārammaṇaṃ ajjhupekkhati, majjhattākārasaṇṭhitiyāti attho. Atha vā iṭṭhe, aniṭṭhe ca ārammaṇe pakkhapātābhāvena upapattito yuttito ikkhati anubhavatīti upekkhā. Atha vā upetā sukhadukkhānaṃ aviruddhā ikkhā anubhavananti upekkhā. Aviruddhattāyeva hesā tesaṃ anantarampi pavattati. Sukhadukkhavedanā pana visuṃ visuṃ viruddhasabhāvattā nāññamaññaṃ anantaraṃ pavattanti . Teneva hi paṭṭhāne somanassassa anantaraṃ domanassassa, domanassassa anantaraṃ somanassassa ca uppatti paṭisiddhā. Ayañca attho lobhasahagatacittasampayuttavedanāyapi labbhati, purimā pana dve na tathā. Na hi lobhasahagatādīnaṃ majjhattākārena ajjhupekkhanaṃ, upapattito ikkhanaṃ vā atthīti. Upekkhāsahagatanti sabbaṃ heṭṭhā vuttanayameva.

所谓『忽视』即为忽视，其意是即便感受某境，亦住于中心处之忽视。又或谓，於喜乐与不喜乐之境生轻微偏差，经验合适故称忽视。又曰，忽视即是不违背所乐与所苦之欲望而体验之意。此不违背的状态乃持续不断发生者。唯有对喜乐和痛苦的感受，其性相互对立，彼此之间不断交替发生。正因如此，在喜乐生起之际，随即痛苦生起；于痛苦之后，亦立现喜乐。此理亦同样适用于夹杂贪欲之心所相伴胎生之感受，然而前面两者不然。因贪欲怨嗔等心持中之忽视，或是合适经验，或是偏差生起，则不称之为忽视。所谓因忽视相伴者，皆计此下述之义。

Nanu ca aññepi phassādayo sampayuttadhammā atthīti somanassādīnaṃ vaseneva pana aṭṭhavidhatā kasmā gahitāti? Bhedakarabhāvato. Phassādīnañhi sabbacittasādhāraṇattā, saddhādīnañca sabbakusalasādhāraṇattā na tehi cittassa vibhāgo, somanassādayo pana katthaci citte honti, katthaci na hontīti pākaṭova tehi cittassa vibhāgoti. Kasmā panete katthaci citte honti, katthaci na hontīti? Kāraṇassa sannihitāsannihitabhāvato. Kiṃ pana nesaṃ kāraṇanti? Vuccate – tattha somanassasahagatabhāvo tāva ārammaṇavasena hoti. Iṭṭhārammaṇasmiñhi somanassasahagatacittamuppajjati. Nanu ca iṭṭhārammaṇaṃ lobhassa vatthu rajjanīyattāti kathaṃ tattha kusalaṃ uppajjatīti? Nayidamekantikaṃ iṭṭhepi ārammaṇe niyamitādivasena kusalassa uppajjanato. Yassa hi ‘‘kusalameva mayā kattabba’’nti kusalakaraṇeyeva cittaṃ niyamitaṃ hoti, akusalappavattitova nivattetvā kusalakaraṇeyeva pariṇāmitaṃ, abhiṇhakaraṇena ca kusalaṃ samudāciṇṇaṃ, paṭirūpadesavāsasaddhammassavanasappurisūpanissayapubbekatapuññatāsaṅkhātacatucakkūpanissayavasena, yoniso ca ābhogo pavattati, tassa iṭṭhepi ārammaṇe alobhasampayuttameva cittamuppajjati, na lobhasampayuttaṃ. Hoti cettha –

岂非其他诸受及诸法皆属相应法？然喜乐等依八因而起，为何有人执持？实因差别性者也。诸感及诸法皆为诸心之共同所具，诸信等亦为诸善之共同所具，彼等非心之分别；而喜乐等，有时存有于心，有时不存有，这显明除他们外，心有别种分别。何以有时存于心，有时不存于心？是因缘之合和与不合和。何为其因？谓此理——喜乐之相随特质，在感境存续时现起。于所乐感境，生喜乐随相随心而起。然所乐感境乃贪之境，何以彼处有善生起？非仅于此感境限止，也于感境之规定性等，因善之生起。因彼「我所必作之善法」之行者，心被摄持，恶行止息，善法生起。且由之以有所成就之善法及相应资具等，有理智之切实发展，善法应运起来，于所乐境界生无贪欲相应之心，而非贪相应。缘此——

‘‘Niyāmapariṇāmehi , samudāciṇṇatāya ca;

「因规制变化及成就而生起；

Ñāṇapubbaṅgamābhogā, iṭṭhepi kusalaṃ siyā’’ti.

慧之初用，亦于所乐生起善法。」

Apica saddhābahulatādīhi ca kāraṇehi cittassa somanassasahagatatā veditabbā. Assaddhānaṃ, hi micchādiṭṭhikānañca ekantamiṭṭhārammaṇabhūtaṃ tathāgatarūpampi disvā somanassaṃ na uppajjati. Ye ca kusalappavattiyaṃ ānisaṃsaṃ na passanti, tesaṃ parehi ussāhitānaṃ kusalaṃ karontānampi somanassaṃ na uppajjati, tasmā saddhābahulatā visuddhidiṭṭhitā ānisaṃsadassāvitāti imehipi kāraṇehi cittassa somanassasahagatatā hoti.

此外，亦应察知信心甚多等因缘而生起心中喜乐相随之法。因无信心，及邪见等仅由恶感所生者，观世音诸相亦为无喜乐生起。又有不识善之缘者，即使令他人起做善事，亦无喜乐生起。故以信心圣净之见，明见因缘，故于此等因缘生起心中喜乐相随之法。

Apica ye te ekādasa dhammā pītisambojjhaṅgassa uppādāya saṃvattanti. Seyyathidaṃ – buddhānussati dhammānussati saṃghānussati sīlānussati cāgānussati devatānussati upasamānussati lūkhapuggalaparivajjanaṃ siniddhapuggalasevanā pasādanīyasuttantapaccavekkhaṇā tadadhimuttatāti imehipi kāraṇehi cittassa somanassasahagatabhāvo veditabbo. Buddhādiguṇe anussarantassa hi yāva upacāruppādā sakalasarīraṃ pharamānā pīti uppajjati. Tathā dīgharattaṃ akkhaṇḍatādivasena attanā rakkhitaṃ catupārisuddhisīlaṃ paccavekkhantassa, gihino dasasīlaṃ pañcasīlaṃ paccavekkhantassa, dubbhikkhabhayādīsu paṇītaṃ bhojanaṃ sabrahmacārīnaṃ datvā ‘‘evaṃnāma dānaṃ adāsi’’nti attanocāgaṃ paccavekkhantassa, gihinopi tathārūpe kāle sīlavantānaṃ dinnadānaṃ paccavekkhantassa, yehi guṇehi samannāgatā devā devattaṃ gatā, tathārūpānaṃ guṇānaṃ attani atthitaṃ paccavekkhantassa, samathavipassanāhi vikkhambhitakilese saṭṭhipi sattatipi vassāni asamudācarante disvā ‘‘aho mayhaṃ kilesā na samudācarantī’’ti cintentassa, cetiyadassanatheradassanesu asakkaccakiriyāya saṃsucitalūkhabhāvena buddhādīsu pasādasinehābhāvena gadrabhapiṭṭhe rajasadise lūkhapuggale parivajjantassa, buddhādīsu pasādabahule muducitte siniddhapuggale paṭisevantassa, ratanattayaguṇaparidīpake pasādanīyasuttante paccavekkhantassa, ṭhānanisajjādīsupi pītiuppādanatthaṃ tanninnatādivasena pavattentassa yebhuyyena pīti uppajjati. Pītiyā ca somanassena saha avinābhāvato taduppattiyā tassāpi uppatti niyatāti evaṃ pītikāraṇānipi somanassakāraṇānīti daṭṭhabbāni. Kiñca – agambhīrapakatitā, somanassapaṭisandhikatāti imehi dvīhi kāraṇehi somanassasahagatatā hoti. Yo hi agambhīrapakatiko hoti, appamattakepi hitopakaraṇe tussati, yo ca somanassapaṭisandhiko appasannesu ārammaṇesupi appaṭikkūladassāvī, tassa yebhuyyena somanassasahagatacittaṃ uppajjati. Yathāvuttānaṃ pana somanassakāraṇānamabhāvena majjhattārammaṇatāya ca upekkhāsahagatatā veditabbā.

此外，那些十一种法能够导致喜觉支生起。比如说，忆念佛、忆念法、忆念僧、忆念戒、忆念布施、忆念天人、忆念静虑、厌恶卑劣人、亲近成就者和反观令人信服的经文，这些原因使得心生起与喜悦相应的心境。当忆念佛陀庄严德行时，由于全身感到欢喜，便产生喜觉支。长期坚持不间断地保持自身清净戒律四事，居家者守十戒，沙门持五戒，断除饥饿恐惧等诸苦事，能够吃到美食，对出家人供应食物时自觉『正如是布施』，居士时机适当亦观察受戒者收受布施；依靠这些德行得以成就者，天人往生天界，修持这等德行者自得利益。通过止观修习，排除烦恼，观察六十七七十余年不放逸，观察自己『啊，我的烦恼已不生起』而生起思惟；在佛陀、长老等圣者所示现的净心境界中，厌恶卑贱人，亲近成就者，信心坚定，正见明了，观察信心坚定者，支撑起喜悦，喜悦作为其生起因缘随之产生。从而可知，凭借喜悦而生起的欢喜心乃有其固定因缘。喜悦与欢喜一并生起，相互不可分。从这两个因缘生出依喜乐心者。所谓依喜乐心者，即有深厚安心，审慎持要，显现欢喜心色，乐于修善；反之，依欢喜心者，意不亲近善境，不观察，难以舍弃恶境，因而更易起喜乐心。至于无欢喜心因缘时，中道平静，伴随不动心生起。

Ñāṇasampayuttassa pana kammato upapattito indriyaparipākato kilesadūrībhāvatoti imehi kāraṇehi hoti. Yo hi paresaṃ hitajjhāsayena dhammaṃ deseti hīnukkaṭṭhādīni ca naḷakāramuddāgaṇanādīni sippāyatanāni, vaḍḍhakīkasivāṇijjādīni ca kammāyatanāni, visaharaṇādīni ca vijjāyatanānīti evaṃ niravajjasippāyatanādīni sikkhāpeti, sayaṃ vā sikkhati, dhammakathikassa sakkāraṃ katvā dhammaṃ kathāpeti, ‘‘āyatiṃ paññavā bhavissāmī’’ti patthanaṃ paṭṭhapetvā nānappakāraṃ puññakammaṃ karoti, tassevaṃ nānappakāraṃ paññāsaṃvattanikakammaṃ sampādentassa taṃ kammaṃ upanissāya uppajjamānaṃ kusalaṃ ñāṇasampayuttaṃ uppajjati. Tathā abyāpajje loke uppannassa uppajjamānaṃ kusalaṃ ñāṇasampayuttaṃ hoti. Vuttañhetaṃ –

而结合智慧而具足的善业由此产生，成熟感官，远离烦恼的状态也随之发生。因这两个原因发起。譬如，向他人出于慈悲善意宣说法，远离邪见、低俗粗陋之言及因慢慢累积产生的坏习性。修习放逸、欲望与商贩等恶道感官倾向，及散失般若等见解，此类种种不善习气被废除，修行者由此形成清净的学习场所，自身亦得修持。对法师恭敬，宣讲佛法，自立誓愿说『将成为有智慧者』，因而广作各种功德，积累智慧，借助这功德智慧，生起带有智慧的善心。由此，在世间无有嫉恚的情况下，也生起无有分别之智慧的善心。已如经言——

‘‘Tassa tattha sukhino dhammapadāni pilavanti, dandho, bhikkhave, satuppādo, atha so satto khippameva visesabhāgī hotī’’ti (a. ni. 4.191).

『他安乐时，他的法步如乳初生，众比库当勤奋，快产生善趣者，生灵速得殊胜果』。（阿毗尼律，第四百九十一条）

Tathā paññādasakaṃ sampattassa indriyaparipākaṃ nissāya uppajjamānaṃ kusalaṃ ñāṇasampayuttaṃ hoti. Yena pana samathavipassanābhāvanāhi kilesā vikkhambhitā, tassa kilesadūrībhāvaṃ nissāya uppajjamānaṃ cittaṃ ñāṇasampayuttaṃ uppajjati. Yathāha –

此外，依照智慧圆满成熟及感官成熟而生起的善，亦成就智慧善心。因依止止观相应而烦恼被挫败，心生远离烦恼之境，依此而生起智慧之心。譬如经中语曰——

‘‘Yogā ve jāyate bhūri, ayogā bhūrisaṅkhayo’’ti. (Dha. pa. 282).

『精进则生多量，懈怠则多败亡』。（法句经第二百八十二）

Apica ye te dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattanti. Seyyathidaṃ – paripucchakatā vatthuvisadakiriyā indriyasamattapaṭipādanā duppaññapuggalaparivajjanā paññavantapuggalasevanā gambhīrañāṇacariyapaccavekkhaṇā tadadhimuttatāti imehi kāraṇehi ñāṇasampayuttabhāvo hoti. Tathā hi yo paññavante upasaṅkamma khandhadhātuāyatanaindriyabalabojjhaṅgamaggaṅgajhānaṅgasamathavipassanādīnaṃ paripucchābahulo hoti, tassa taṃvasena uppannaṃ sutamayañāṇaṃ ādiṃ katvā uppajjamānaṃ cittaṃ ñāṇasahagataṃ hoti. Yena pana nakhakesacīvarasenāsanādīni ajjhattikabāhiravatthūni pubbe avisadāni chedanamalaharaṇādinā visadāni katāni, tassevaṃ visadavatthukassa uppannesu cittacetasikesu visadaṃ ñāṇaṃ hoti parisuddhāni dīpakapallakādīni nissāya uppannadīpasikhāya obhāso viya. Yassa ca saddhindriyādīsu aññataraṃ balavaṃ hoti, itarāni mandāni, tato tāni sakasakakiccaṃ kātuṃ na sakkonti, tasmā so tassa bojjhaṅgavibhaṅge āgatanayena tena tena ākārena samattaṃ paṭipādeti, tassevaṃ indriyānaṃ samattaṃ paṭipādentassa vipassanāñāṇādīnaṃ vasena cittaṃ ñāṇasahagataṃ hoti. Yo pana duppaññapuggale parivajjeti, paññavantapuggale vā payirupāsati, khandhādīsu ogāḷhaṃ bhagavato gambhīrañāṇacariyaṃ vā paccavekkhati, ṭhānanisajjādīsu tadadhimuttacitto vā viharati, imesampi uppajjamānaṃ kusalaṃ ñāṇasampayuttaṃ hoti. Apica buddhādiguṇānussaraṇenapi cittaṃ ñāṇasahagataṃ hoti. Yathāha –

还有，那些法能够导致法觉支生起。比如说，深入质问、清净事由之检查、收摄诸根的修习、远离愚痴的弃恶行、亲近智慧者以及严肃正念观照，皆为其缘。如此则由此等因缘，得生智慧觉知的状态。譬如，智慧者亲近于色法、受法、想法、行法、识法、界法、处法、感官、根、力量、觉支与禅定之道，能深入质问这些诸法，内外清净诸根如爪甲、毛发、衣服、座具等脏秽污秽先除净楚，引发纯净易见之智慧心。若其在听闻时诸根具备较强力量，而其他稍弱，不能持行，是因为能熟知轮别本法理的修学者，能以种种方法调节练习诸根，因而由此善修习而生起智慧。谨慎远离愚昧者虽遭恶境而不退转，但观察愚痴乏力者，失去正知正见，则难生智慧心。若蔑视愚痴人，尊敬智慧者，观察深远般涅槃之道，并专注于此，智慧善心便随之发生。且忆念佛陀庄严德行，心亦随而具慧。譬如——

‘‘Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati, samāhito yathābhūtaṃ pajānātī’’tiādi (a. ni. 6.10; 11.11).

「于此时，尊大名者，圣弟子忆念如来时，其心不染贪欲，不染嗔恨，不染痴惑，当时心正直恒存，专注于如来。正直之心者，尊大名者，圣弟子获得实义慧，获得法慧，获得契合法法之欢喜，生起欢喜之乐，心喜悦则身宁静，宁静身感受安乐，心安乐则禅定成就，禅定中了达真实。」（增支部6.10；11.11）

Evaṃ buddhānussatiādayopi rāgādimalavisodhanena ñāṇuppattihetukāyevāti daṭṭhabbaṃ. Kiñca – tihetukapaṭisandhikatā ñāṇuppattikāraṇaṃ. Paṭisandhipaññā hi ādito paṭṭhāya bhavaṅgasantativasena bahulaṃ pavattamānā santānaparibhāvanena ñāṇuppattiyā savisesaupanissayo hoti. Asaṅkhārikattaṃ pana sappāyautubhojanaāvāsādipaccayehi hotīti. Honti cettha –

由此可见，忆念佛陀诸法等，也因去除贪欲根本而得智。且说——三因相续是生智之因。相续慧，是由最初之阿赖耶心（bhavaṅga）持续流转，继而由业力果报而生起，是生智极为重要的前提条件。或说，是无数因缘如丰盛饮食、安居等促成的。此处是说——

‘‘Iṭṭhārammaṇatā saddhābāhulyaṃ diṭṭhisuddhi ca;

「心之昇起，信心宏广，见法清净；

Phaladassāvitā ceva, pītibojjhaṅgahetuyo.

果报显现，且生喜乐觉支之因；

‘‘Ekādasa tathā dhammā, agambhīrasabhāvatā;

共具十一法，本质深广不浅；

Somanassayuttā sandhi, iccete sukhahetuyo.

与欢喜相伴，即是此乐之因。」

‘‘Abhāvo sukhahetūnaṃ, majjhattārammaṇanti ca;

『无』是幸福的缘起，乃中道所现现象。

Upekkhuppattihetu ca, evaṃ ñeyyā vibhāvinā.

又是平等心生起之因，须依此观念去认识。

‘‘Kammūpapattito ceva, tathā indriyapākato;

乃因业的生起，亦由根所感引。

Kilesūpasamā dhamma-vicayassa ca hetuhi.

又是烦恼止息、法的分别之因。

‘‘Sattadhammehi buddhādi-guṇānussaraṇena ca;

依七法加持及忆念佛等诸德，

Sappaññasandhito ceva, cittaṃ ñāṇayutaṃ siyā.

并由具足智慧相合者，令心具慧智。

‘‘Utubhojanaāvāsa-sappāyādīhi hetuhi;

『因诸食用、住所、同伴等缘故』者，

Asaṅkhārikabhāvopi, viññātabbo vibhāvinā’’ti.

『应当了知以为非自行所成之法』也。

Evaṃ vedanāñāṇappayogabhedato aṭṭhavidhaṃ kāmāvacaracittaṃ niddisitvā idāni taṃ nigamento āha ‘‘idaṃ…pe… nāmā’’ti.

如是，依感受、识及用受等差别，分八种说明欲行心。已宣说之后，此处结论云『此......名......』。

§12

12. Yena panatthena idaṃ ‘‘kāmāvacara’’nti vuccati, taṃ dāni dassetuṃ ‘‘uddānato’’tiādi āraddhaṃ. Tattha uddānatoti uddesato, saṅkhepatoti attho. Kiñcāpi avasiṭṭhakilesādayo viya kilesakāmopi assādetabbatāya vatthukāme saṅgahito ñāṇaṃ viya ñeyyeti saṅkhepato ekoyeva kāmo siyā, tathāpi kilesakāmo vatthukāmabhāvaṃ gacchanto kāmanīyaṭṭhena gacchati, na kāmanavasena. Kāmanavasena ca pana kilesakāmova hoti, na pana vatthukāmoti āha ‘‘klesavatthuvasā’’tiādi. Ko panettha vatthukāmo, ko kilesakāmoti codanaṃ manasi nidhāya ‘‘chando kāmo, rāgo kāmo, chandarāgo kāmo, saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo’’ti (mahāni. 1) evaṃ niddesapāḷiyaṃ āgatā niddiṭṭhā kāmataṇhāva idha kilesakāmo. Vatthukāmoti ca ‘‘manāpikā rūpā…pe… manāpikā phoṭṭhabbā…pe… sabbepi kāmāvacarā dhammā…pe… sabbepi rūpāvacarā…pe… sabbepi arūpāvacarā…pe… kāmā’’ti (mahāni. 1) tattheva niddiṭṭhā saviññāṇāviññāṇappabhedā tebhūmakadhammāti dassento āha ‘‘kileso…pe… vaṭṭaka’’nti. ‘‘Chandarāgovā’’ti avadhāraṇena kilesabhāvena niruḷhesu lobhadosamohādīsu dasasu dosamohādayo nava kilese paṭikkhipati. Kāmarūpārūpataṇhāya vatthu patiṭṭhānaṃ, kāraṇabhūtanti vā vatthu.

第十二章。今欲说明何以称为欲行，故从『起发』等字起始说明。起发即说明，集约即意。犹如虽余未断之染污诸欲，但为有所依止而成欲之知识，应当断除此一欲者，虽为一欲，然表现为执有所依之欲，随顺所好而行，非无所依之欲。无所依之欲则似染污欲，此处称为『染污所缘』等。此所缘欲者何者？心中观念『渴爱之欲、贪欲之欲、贪心、贪欲、贪欲之思』云云（出自大念处经），如此为欲渴爱，亦即此处所说染污欲。所缘欲者，即如『欲令受悦之色......欲令触物.......诸欲所行诸法......诸色所行......诸非色所行诸法......欲』（大念处经）所示，依此显示识与无识之差别，即三种根本所缘境所显，故称『染污......环绕』等。『渴爱欲牛』名称之意，谓以染污相烦扰，烦恼等九种烦恼中以渴爱烦恼断除之。欲之色与非色渴爱为所依处，乃为缘起。

§13

13. Kathaṃ pana kilesakāmo nāma, kathañca vatthukāmoti āha ‘‘kilesakāmo’’tiādi. Kāmetīti vatthukāmaṃ pattheti. Kāmīyatīti kilesakāmena patthīyati. Iti-saddo ‘‘tasmā’’ti imassa atthe. Ca-saddo eva-kāratthe, tena yasmā kilesakāmo kāmetīti kāmo, vatthukāmo ca kāmīyatīti, tasmā eva kilesakāmo, vatthukāmo cāti duvidhopi esa kāmo kārakadvaye kattari, kammani ca sijjhati, kattubhāvaṃ, kammabhāvañca paccanubhotīti attho. Atha vā duvidhoti dvinnaṃ kāmānaṃ vācakato duvidho. ‘‘Kāmo’’ti ayaṃ saddo kārakadvaye sijjhati yathāvuttakārakayugaḷe nipphajjati, kattari, kammani ca ‘‘kāmo’’ti padasambhavo hotīti attho. Vo-kāro pana nipātamattaṃ ‘‘evaṃ vo kālāmā’’tiādīsu (a. ni. 3.66) viya. Atha vā vokārakadvayeti khandhadvayeti attho. Kilesakāmo hi saṅkhārasabhāvattā saṅkhārakkhandhe, vatthukāmo ca vakkhamānanayena pañcakāmaguṇabhūto rūpasabhāvattā rūpakkhandheti evaṃ duvidhopesa kāmo khandhadvaye sijjhati nipphajjati, antobhāvaṃ gacchatīti.

第十三章。今论为何称为染污欲，何谓所缘欲。谓所缘欲者即取所乐也。欲爱者则依染污欲之义。故此语中二字乃别意，即由染污欲得欲爱，而由所缘欲得取所乐之义。因故称染污欲、所缘欲二分。或亦二分为二语，由欲分别二义（二字同义）。由此欲字得成指二因二果之义，而欲一词基于此而生，既为因亦为果。又或取语中之谓词仅为『如此汝时』（阿毗尼柯经），作为二谓词二体。或谓谓词二者即名二蕴。染污欲性本属造作用蕴，所缘欲则依言与思五欲性而得，依色行蕴故。故此欲二义得以简称为蕴二义，故成蕴中二欲。

§14

14. Sampajjanāni sampattiyo, tāsaṃ vasena visayavisayībhāvena aññamaññaṃ samosaraṇavasena, sampāpuṇanavasenāti attho. Iminā pana idaṃ dīpeti – yattha duvidhopi kāmo visayavisayībhāvena sahito pavattati, soyeva ekādasavidho padeso kāmāvacarasaññito . Yattha pana rūpārūpadhātuyaṃ kevalaṃ vatthukāmova pavattati, na so padeso kāmāvacaro nāmāti. Nanu ca duvidhopi sahito rūpārūpadhātūsu pavattati, rūpārūpāvacaradhammānaṃ vatthukāmattā, tadārammaṇabhūtānañca rūpārūpataṇhānaṃ taṃyogena kilesakāmabhāvasiddhitoti? Nayidamevaṃ orambhāgiyabhūtassa bahalakilesasseva kāmarāgassa idha kilesakāmabhāvena adhippetattā. ‘‘Uddānato duve kāmā’’ti sabbe kāme uddisitvāpi hi ‘‘padeso catupāyāna’’ntiādinā visayaniyamanena ‘‘duvidhopi aya’’nti ettha kāmekadesabhūto nīvaraṇāvatthāya kathito kāmarāgo kilesakāmabhāvena, tabbatthukāyeva dhammā vatthukāmabhāvena gahitā, na rūpārūpataṇhā, tabbatthukadhammā cāti ñāpīyati. Evañca katvā upari vakkhamānā sasatthāvacarūpamā upapannā hoti, yathāvuttānameva kāmānaṃ idha adhippetattā rūpārūpadhātūsu vimānakapparukkhavatthālaṅkāraparittakusalādibhedesu kāmāvacaradhammesu pavatto chandarāgo kilesakāmo nāma na hoti, na ca tabbatthubhūtaṃ vimānakapparukkhādiparittadhammajātaṃ vatthukāmo nāmāti siddhaṃ. Tenevāha ‘‘kāmo vā kāmasaññā vā brahmaloke na vijjatī’’ti. Kāmāvacarasattasantānagatataṇhāya visayabhāve sati pana taṃyogena rūpārūpadhātūsupi pavattamāno parittadhammo vatthukāmoyevāti veditabbaṃ. Atha vā niddese āgatanayena niravaseso kilesakāmo kāmataṇhābhavataṇhāvibhavataṇhānirodhataṇhāpabhedo idha pavattati. Vatthukāmesupi appakaṃ rūpārūpavipākamattaṃ ṭhapetvā sabboyeva idha pavattatīti anavasesappavattiṃ sandhāya ‘‘kāmoyaṃ duvidhopi cā’’ti vuttaṃ. Kiñcāpi evaṃ vuttaṃ, tesu pana bahalakilesakāmabhūto bahalakāmarāgo ca tabbatthukā pañca kāmaguṇā ca idha gahitāti dassanatthaṃ ‘‘sampattīnaṃ vasenā’’ti vuttaṃ. Sampajjanavasena, samijjhanavasenāti attho. Avacaratīti pavattati. Iti-saddo hetumhi, yasmā duvidhopi ayaṃ kāmo avacarati, tasmā kāmo ettha avacaratīti kāmāvacarasaññitoti attho.

第十四章。所谓了知增益，即由其常住及以境界变化而互相迁移、互相充满义。此处指出：若二欲共依境界而行，此地即称作十一种别处欲行；若仅依色非色二界而行，仅称作所缘欲，此地不名欲行。若二欲共依色非色二界，则色非色行法之所缘性成立，故由二者结合而成立染污欲。非如此，则以初部分之多染污欲，以染污热烦恼为缘起。『由起发二欲』称欲者，诸欲皆及，然以境界控制之，「由双者也是」意谓依欲处为烦恼止息缘故，欲染污之热以所缘欲依止于色非色界故得持，非因境界所缘。以此说法，后来论师虽说常有此欲，如欲与欲识、非色界诸种业异之所缘境一体同生，而非色界此处不名所缘欲，且此欲不能成就，不成真。故称『欲或欲识于梵天界不复存』。欲行众生根中不断生之，若有境界缘合亦依此二种界而行，非以所缘欲而行，当知此处谓无染污欲。遂据经典论藏隐义及入节应用，彰显此处所说欲即染污欲也，而非所缘欲，故称欲二义。由是因缘差别，故此处谓此欲为染污欲而非所缘欲。既言二欲而得为欲，乃谓若二欲并行则名欲，为此而称之。

§15

15. Saggamokkhahetubhūtā puññasammatā ayā yebhuyyena apetāti apāyā. Nirayādivasena cattāro apāyā catupāyā. Channanti cātumahārājikatāvatiṃsayāmātusitānimmānaratiparanimmitavasavattisaṅkhātānaṃ channaṃ devalokānaṃ. Merupādavāsino pana asurā tāvatiṃsesuyeva saṅgayhantīti na tehi saddhiṃ sattannanti vuttaṃ. Manaso ussannatāya manussā, satisūrabhāvabrahmacariyayogyatādiguṇavasena upacitamānasatāya ukkaṭṭhaguṇacittatāyāti attho, te pana nippariyāyato jambudīpavāsino veditabbā. Yathāha –

15. 这些地方因作为天界与解脱之因、被认可为福德之处，而一般众生已离去，故称「恶趣」。以地狱等四种恶趣，称为四恶趣。「六」者，指四大王天、三十三天、夜摩天、兜率天、化乐天、他化自在天——此六天界。然而，住于须弥山脚的阿修罗，已摄于三十三天之列，故未与彼等共计而说七。人类因心意高昂，故称「人」；意即由于正念、勇武之德，以及适于修习梵行等功德，而使心意积聚增上、具足殊胜功德之心——然而此等人，严格而言，应理解为指阎浮提的居民。如经所说：

‘‘Tīhi , bhikkhave, ṭhānehi jambudīpakā manussā uttarakuruke ca manusse adhiggaṇhanti deve ca tāvatiṃse. Katamehi tīhi? Sūrā satimanto idha brahmacariyavāso’’ti (a. ni. 9.21).

「诸比库，阎浮提人以三处胜过郁单越人与三十三天之天人。以哪三处？勇猛、具念，以及此处有梵行住。」（增支部9.21）

Tehi pana samānarūpāditāya saddhiṃ parittadīpavāsīhi itaramahādīpavāsinopi ‘‘manussā’’icceva paññāyiṃsu. Lokiyā pana manuno apaccabhāveneva ‘‘manussā’’ti vadanti . Ekādasavidhoti caturāpāyesu tiracchānapettivisayānaṃ visuṃ paricchinnassa okāsassa abhāvepi yattha te araññasamuddapabbatapādādike nibaddhavāsaṃ vasanti, tādisassa ṭhānassa gahitattā ekādasavidho.

然而，与那些具有相同色身等特征的小岛居民一同，其他大岛的居民也同样被了知为『人』。世间人则因为是摩奴的后裔之义而称之为『人』。『十一种』者——于四恶趣中，畜生界与饿鬼界并无各自划定的独立处所，然而凡彼等固定居住之处，如丛林、大海、山麓等，此类处所皆被纳入，故为十一种。

§16

16. Nanu cettha aññesampi dhammānaṃ pavattisambhavato kāmasseva avacaraṇavasena kathaṃ nāmalābhoti āha ‘‘assābhilakkhitattā’’tiādi. Tattha assāti imassa duvidhassa kāmassa. Abhilakkhitattāti ekādasavidhe padese pākaṭattā. Atha vā assāti karaṇatthe sāmivacanaṃ, tasmā anena duvidhena kāmena ekādasavidhassa padesassa abhilakkhitattā, paññāpitattāti attho. Atha vā upayogatthe sāmivacanavasena assa ekādasavidhassa padesassa tena duvidhena abhilakkhitattāti attho. Saha satthehīti sasatthā, yattha te avacaranti, so sasatthāvacaro, padeso. So viya. Yathā hi yasmiṃ padese sasatthā purisā avacaranti, so vijjamānesupi aññesu dvipadacatuppadādīsu avacarantesu tesaṃ tattha pākaṭattā, tehi vā abhilakkhitattā ‘‘sasatthāvacaro’’tveva paññāyati, evaṃ vijjamānesupi aññesu rūpāvacarādīsu avacarantesu abhilakkhaṇavasena ayaṃ padeso ‘‘kāmāvacaro’’tveva saññitoti. Esa nayo rūpārūpāvacaresu.

16. 然而，此处既然其他诸法亦可生起运行，为何仅以欲的游行之义而得此名？对此，注疏说『以其为欲之所标显』等语。其中，『其』者，指此两种欲也。『所标显』者，于十一种处所中显著可见之义。或者，『其』字为工具格意义之属格用法，故义为：以此两种欲，使十一种处所得以标显、得以施设。或者，以受用格意义之属格用法，义为：此十一种处所，为彼两种欲所标显。『与诸器仗同行之游行』——有器仗之处即为有器仗之游行处所，犹如彼处一般。譬如某处所中，携带器仗之人于其中游行，即便其他两足、四足等众生亦于彼处游行，然因彼等携带器仗之人在彼处显著，或以彼等为其标志，该处所即被了知为『携带器仗者之游行处』；同理，即便其他色界游行等众生亦于彼游行，然以标显之故，此处所唯被称为『欲界』。此理路同样适用于色界与无色界。

§17-8

17-8. Nanu ca cittaṃ kāmāvacaranti vuttaṃ, yathāvuttanayena pana padesassa gahitattā kathaṃ tattha avacarantaṃ kāmāvacaraṃ nāmāti āha ‘‘svāya’’ntiādi. So ayaṃ kāmāvacaro ‘‘kāmo’’ti saññitoti sambandho. Rūpabhavo rūpanti yathā rūpabhavo rūpaṃ. Avuttopi hi yathāsaddo evaṃ-saddasanniṭṭhānato labbhati. Yathā ‘‘rūpūpapattiyā maggaṃ bhāvetī’’ti ettha ‘‘rūpabhavūpapattiyā’’ti vattabbe rūpabhavo ‘‘rūpa’’nti saññitoti ayamettha attho. Kathaṃ panesa evaṃ saññitoti āha ‘‘uttarassā’’tiādi. Atha vā yathā uttarassa padassa lopaṃ katvā udīrito esa rūpabhavo ‘‘rūpa’’nti saññito, evaṃ svāyaṃ kāmāvacaro kāmoti sambandho. Tasmiṃ kāmeti tasmiṃ uttarapadalopavasena kāmasaññite padese. Idanti idaṃ aṭṭhavidhaṃ cittaṃ. Adhikāravasena pana tassa gahaṇepi sabbesameva parittacittānamayamattho labbhati sabbesampi kāme avacaraṇato. Sadāti sabbakālaṃ, bāhulyenāti adhippāyo. Iminā pana idaṃ dīpeti – yathā saṅgāme yebhuyyena avacaranto ‘‘saṅgāmāvacaro’’ti laddhanāmo hatthī aññattha avacarantopi bāhullappavattivasena ‘‘saṅgāmāvacaro’’tveva paññāyati, evamidaṃ aññattha avacarantampi kāmaloke bāhullavuttito ‘‘kāmāvacara’’micceva vuttanti. Tena pana nanu cetaṃ rūpārūpabhavesupi avacaraṇato rūpāvacarādināmampi labheyyāti idaṃ codanaṃ pariharati. Hoti cettha –

17-18. 然而，心已说为欲界，但依前述之理路，所取者乃是处所，则游行于彼处所之心，为何名为欲界心？对此，注疏说『彼此』等语。彼此欲界，被施设为『欲』——此为其连接之义。犹如色有被称为色——即如色有之名被称为『色』。未明言之『如』字，可由『如是』字的含义中获得。譬如『为获得色界而修道』此句中，应说『为获得色有』，然色有被施设为『色』，此处即作如是解。然而，彼为何如此被施设？注疏说『由于其后』等语。或者，如同省略后一词所说出的色有被施设为『色』，同理，此欲界被施设为『欲』，此即其连接之义。『于彼欲』——即于彼以省略后一合成词之义而被施设为欲的处所中。『此』——指此八种心。然而，依主题统摄之故，虽仅取此八种心，而一切小心之义皆可由此得出，因为一切小心皆游行于欲界之故。『常』者，一切时也，意为『多以』。以此，注疏阐明如下：譬如象于战场中通常游行，因而得名『战场游行者』，即便于他处游行，依多数活动之故，仍被了知为『战场游行者』；同理，此心即便游行于他处，因多数活动于欲界之故，仍唯被称为『欲界心』。以此，注疏驳斥如下责难：既然此心亦游行于色有与无色有，岂非亦应得色界心等之名？此处另有偈颂——

‘‘Kāmevacaratītyetaṃ, kāmāvacarasaññitaṃ;

『游行于欲者，此即被施设为欲界；

Sese avacarantampi, saṅgāmāvacaro yathā’’ti.

即使是剩余的生死轮回，也称为战斗的生死轮回。

Iti-saddo hetumhi. Ca-saddo vattabbantarasamuccaye. Tena yasmā uttarapadalopena kāmāvacaro ‘‘kāmo’’ti saññito, yasmā ca tasmiṃ kāme idaṃ cittaṃ sadā avacarati, tasmā ‘‘kāmāvacara’’micceva kathitaṃ, na pana kāmāvacarāvacaraṃ, nāpi rūpārūpāvacaranti vāti adhippāyo. Kāmaghātināti desanāñāṇena vineyyasantānagatassa kilesakāmassa hananasīlena sammāsambuddhena.

“如此”一词在因缘中是成立的。“加”一词是说事物应当产生交错结合之相。由于末尾缺少“上行之苦”的缘故，故称“欲所行为”为「欲」。由于心识总是不断地在这欲中运行，因此“欲所行为”并非虚妄之说，亦非说为色非色的行为，这是谬论。所谓“杀欲者”是指通过说法与教理净除藏于内心的烦恼的习性，正直而断灭欲念者。

§19

19.Paṭisandhiṃ…pe… avacārayatīti vāti atha vā yasmā yattha katthaci uppannampi kāme bhaveyeva paṭisandhiṃ avacārayati, tasmā idaṃ kāme avacārayatīti ‘‘kāmāvacara’’nti kathitaṃ cā-saddassa rassattaṃ katvāti attho. Evaṃ uttarapadalopavasena padasambhavaṃ dassetvā idāni vināpi uttarapadalopaṃ kāmāvacara-saddassa sambhavaṃ dassetuṃ ‘‘pariyāpannanti tatra vā’’ti vuttaṃ. Tatrāti tasmiṃ kāmabhave. Pariyāpannanti antogadhaṃ. Ayaṃ panettha adhippāyo –

第19品「再生……」中有「运作」的说法。又或者因缘决定，当某处有生命生起，欲界便相应产生交错作用，因此称为欲界的运作，即“欲所行为”，意谓使“加”字之义圆满。这样通过末尾缺失一字来显示词的产生，即使现在无末尾缺失的情况，也能显现“欲所行为”这个词的产生，故说「或许含有遗漏」。其意指这里是在欲界。所谓“含有遗漏”是内在深奥的意涵。这是此处的主张——

‘‘Katame dhammā kāmāvacarā? Heṭṭhato avīcinirayaṃ pariyantaṃ katvā uparito paranimmitavasavattī deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā khandhadhātuāyatanā rūpaṃ vedanā saññā saṅkhārā viññāṇaṃ. Ime dhammā kāmāvacarā’’ti (dha. sa. 1287) –

「哪些现象被称为欲所行为？由下至无间地狱终结，上至诸天主宰，以及其间的往来，界限之内的此处往来，五蕴、六入、色、受、想、行、识诸法，这些现象便被称为欲所行为。」（《法集论》第1287页）——

Vuttattā yathā manussitthiyā kucchismiṃ nibbattopi tiracchānagatiko tiracchānayoniyameva pariyāpannattā ‘‘tiracchāno’’tveva vuccati, evamidaṃ rūpārūpabhavesu uppannampi kāmabhavapariyāpannattā ‘‘kāmāvacara’’micceva kathitanti. Tappariyāpannatā cassa avīciparanimmitaparicchinnokāsaninnāya kāmataṇhāya visayabhāvatoti veditabbā. Tathā hi vuttaṃ ācariyadhammapālattherena nikkhepakaṇḍepi ‘‘‘etthāvacarā’ti vacanaṃ avīciparanimmitaparicchinnokāsāya kāmataṇhāya visayabhāvaṃ sandhāya vutta’’nti. Padasambhavo panettha evaṃ veditabbo – kāmataṇhā kāmo, so ettha ārammaṇakaraṇavasena avacaratīti kāmāvacaranti. Nanu cettha katamā kāmataṇhā, yā kāmāvacaradhammārammaṇā taṇhā. Katame kāmāvacaradhammā, ye kāmataṇhāvisayāti evaṃ itarītaranissayatādoso āpajjatīti ? Nāpajjati, avīciādiekādasokāsaninnatāya yaṃkiñci taṇhaṃ kāmataṇhābhāvena gahetvā taṃsabhāvāya taṇhāya visayabhāvena kāmāvacaradhammānaṃ upalakkhetabbabhāvato. Atha vā kilesavatthuvasena duvidhopi kāmo yathārahaṃ sahajātavasena ettha avacaratīti kāmāvacaraṃ, ārammaṇakaraṇavasena vā duvidhepi kāme etaṃ avacaratīti kāmāvacaraṃ. Atha vā mañcanissitakesu ukkuṭṭhiṃ karontesu nissayanissitānaṃ abhedassa buddhiyā gahitattā nissitakesu nissayūpacāravasena ‘‘mañcā ukkuṭṭhiṃ karontī’’ti vuccati, evametampi kāmāvacarabhave pavattanavasena tannissitattā nissayavohārena ‘‘kāmāvacara’’nti vuccati. Hoti cettha –

如经所说，人道的“畜生”因在粪堆中产生，且为畜生一类，因而称为“畜生”。同样，色与非色的生起，只要生起于欲界，则被称为“欲所行为”，这并非虚妄之说。应当知道，透彻的观察显示，这是由于无间地狱的终端、缘断、闭塞空隙，以及欲渴的对象性质所致。正如佛音长老于论中指出，“此往来”一辞，是针对由于无间地狱的终端、缘断、和闭塞空隙所带来的欲渴之对象性质而作的说明。至于词的产生，应这样理解——欲渴即是欲，因缘对象而生起行为，即所谓欲所行为。那末，何为欲渴？是以欲所行为诸法为对象的渴爱。何为欲所行为诸法？是由此种依赖彼此且产生他过者。此非他生，因无间地狱的单一空隙造成的缺失中所摄取的一切欲望性渴爱，由此欲渴的性质而成欲所行为诸法应被理会。又或者若因烦恼缘起，欲以自然本性在此处起先而生，则叫欲所行为。因缘对象而生产的两类欲亦称为欲所行为。又若基于依赖，在上铺床垫的人因意识惯性等而称“床垫起伏”，此亦像如此，欲所行为的发生，如此显示其依赖而起的状态与支配关系，故谓欲所行为。若是如此——

‘‘Kāmovacaratītyettha, kāmevacaratīti vā;

“欲所行为”，或者称为“欲界行为”；

Ṭhānūpacārato vāpi, taṃ kāmāvacaraṃ bhave’’ti.

或指于场所仪轨而行，即有所欲而为也。

§20

20. Pujjaphalanibbattanato, attasantānaṃ punanato ca puññāni, kattabbatāya kiriyā, tesaṃ tesaṃ ānisaṃsānaṃ vatthutāya vatthūni cāti puññakiriyavatthūni. Gaṇanato dasaparimāṇattā dasa ca tāni puññakiriyavatthūni cāti dasa puññakiriyavatthūni, tesaṃ vasenāti dasapuññakriyavatthuvasena, dasapuññakiriyavatthubhāvena taṃmayaṃ hutvāti attho. Eva-kārena pana rūpārūpalokuttaraṃ viya na kevalaṃ bhāvanāvasenevāti dasseti. Atha vā dasapuññakiriyavatthuvaseneva pavattati, na pana parehi parikappitaparapasaṃsādipuññakiriyavatthuvasenāti eva-saddena avadhāraṇaṃ. Yato vakkhati ‘‘sabbānussatipuññañcā’’tiādi.

二十、因礼敬果而生起之功德，并自心安乐而生之功德，因应当为而为之行为，以及其各自缘起之助缘物，称为功德所依物。因计数为十之大小，称之为十功德所依物。以此为标准，谓之以十功德行为体而成。然此表明，所成之功德不但止于色声境界，更超胜于无形之修持。又或但单以十功德所依物为准，而不及他处如分别称誉之功德所依物，亦即以此名目为限。据说有言「一切了知诸功德」等。

§21

21. Kāni pana tāni dasapuññakiriyavatthūni, yesaṃ vasena idaṃ aṭṭhavidhaṃ cittaṃ pavattatīti vuttanti imaṃ anuyogaṃ sandhāya tāni sarūpato dassetuṃ ‘‘dānaṃ sīla’’ntiādi vuttaṃ . Tattha diyyati etenāti dānaṃ, pariccāgacetanā. Idha pana cittādhikāravasena taṃsampayuttaṃ gahetabbaṃ. Tathā ‘‘sīlā’’dīsupi. Sīlatīti sīlaṃ, kāyavacīkammāni samādahatīti attho. Susilyavasena hi kāyakammādīni avippakiṇṇāni sampati, āyatiñca hitasukhāvahāni sammā ṭhapitāni samāhitāni honti, sīlayati upadhāretīti vā sīlaṃ. Upadhāraṇaṃ panettha kusalānaṃ adhiṭṭhānabhāvo. Bhāveti kusaladhamme āsevati vaḍḍheti etāyāti bhāvanā. Attano santāne nipphannā patti diyyati etenāti pattidānaṃ. Taṃtaṃkiccakaraṇe byāvaṭassa bhāvo veyyāvaccaṃ. Deseti etāyāti desanā. Pattiṃ anumodati etenāti pattānumodo. Pubbapadalopena pana ‘‘anumodo’’ti vuttaṃ. Diṭṭhiyā ujubhāvo diṭṭhijuttaṃ, sammādiṭṭhiyā ujukaraṇanti attho. Attano, parassa vā hitajjhāsayavasena sammā suṇanti etāyāti saṃsuti. Pūjāvasena apacāyati sāmīciṃ karoti etenāti apacāyo. Puññakiriyavatthūnaṃ pabhedo puññakiriyavatthuppabhedo. Majjhapadalopavasena pana ‘‘puññavatthuppabhedo’’ti vuttaṃ yathā ājaññayutto ratho ‘‘ājaññaratho’’ti. Ayaṃ tāvettha padavicāro.

二十一、何为这十功德所依物？因以此处所示心识的八种变现而产生相关，故说为『布施、持戒』等。此中所示『布施』指施予，意含舍弃之心。此处又应依赖心之主导权而连结所施。持戒亦然，持戒即持守身语业清净。由正行身业等，则身业无过，且未来带来利乐安稳，此即持戒。持戒亦含坚定之意，谓为善根立意。修习则是培植善法，增长之义。于己身具所生悉得之果报者，谓之果报生施。诸此行事俱全，合称宣扬、赞叹、同意之事。前文略去之「赞同」，此处纯粹述之。正见清净之意谓为正见称赞。正听亦即正闻，正听自他利益善向，是名正闻。以礼敬之心行敬奉，谓之礼敬。各功德所依物皆有别，如中略去之「功德所依物别」云，似今日说之车名「御车」与「御马车」之分别。斯为词义辨析也。

Ayaṃ pana vinicchayo – tattha sekhaputhujjanānaṃ paraṃ uddissa pūjānuggahakāmatāya attano vijjamānavatthupariccajanavasena pavattā cetanā dānamayapuññakiriyavatthu nāma. Khīṇāsavānampi tathā pavattā dānameva, sā pana puññakiriyā nāma na hotīti na idha adhippetā. Pujjaphalanibbattanato, hi attasantānaṃ punanato ca puññaṃ, na ca khīṇāsavasantāne pavattā phalanibbattikā hoti, na ca taṃ punāti visuddhasantānappavattattāti. Evaṃ sesesupi.

此处总结：凡是小乘凡夫，为欲依赖礼敬以求自身了知业果、认识因缘而起之心念，所生功德之业称为施财慧行之功德所依。即使阿拉汉亦产生此施财慧行，然非由断尽诸烦恼生息之迴向，不续发果报与弘进之义，此处不专指彼。其余情形亦如是焉。

Yā pana niccasīlauposathasīlādivasena pañcasīlaṃ aṭṭhasīlaṃ dasasīlaṃ samādiyantassa, asamādiyantassapi kulacārittavasena sampattakāyaduccaritādīhi viramantassa, upasampadamāḷake saṃvaraṃ samādiyantassa, pātimokkhaṃ paripūrentassa, āpāthagatavisayesu cakkhādīni indriyāni thakentassa , cīvarādike ca paccaye paccavekkhantassa, kuhanādivatthuto ājīvaṃ parisodhentassa pavattā cetanā, ayaṃ sīlamayapuññakiriyavatthunāma. Etthāha – ‘‘dānaṃ nāmetaṃ mayhaṃ kulavaṃso kulacāritta’’nti evaṃ cārittasīle ṭhatvā dentassa pavattā dānamayapuññakiriyavatthu kiṃ, udāhu sīlamayanti? Sīlamayameva cārittasīlabhāvato. Deyyadhammapariccāgavasena pavattāpi hesā pubbābhisaṅkhārassa aparabhāge cetanāya ca tathā pavattattā sīlamayameva puññakiriyavatthu, na dānamayaṃ. Pūjānuggahakāmatāya hi dinnaṃ dānamayanti.

若以常持戒、戒律节制等行持五戒、八戒、十戒，虽不具足，但以家风善行、止息身恶业等，奉行出家戒律节制满具，约束五欲之根和感官，细察衣食等生活，并调净居业，皆属持戒功德所依。此中说：“布施并非家族血统、家风所系。”意为此戒是以行为品格为本。若是为供养布施因缘，虽具此戒但未生此类功德。因布施因缘，是以布施心发愿持戒也。

‘‘Cakkhu anicca’’ntiādinā pana cakkhādike tilakkhaṇaṃ āropetvā sammasantassa pavattā gotrabhuvodānapariyosānā vipassanācetanā, kasiṇādīsu ārammaṇesu appanaṃ appattā gotrabhupariyosānā parikammacetanā cāti ayaṃ bhāvanāmayapuññakiriyavatthu nāma. Appanāppattāpi bhāvanāyeva, sā pana na kāmāvacarāti idha na gahitā. Niravajjavijjāyatanakammāyatanasippāyatanānaṃ sikkhanacetanāpi bhāvanāmayeyeva samodhānaṃ gacchatīti ācariyā. Yā cettha deyyadhammaṃ khayato vayato sammasitvā dadato pavattā, sāpi pubbe viya ubhayabhāge cetanānaṃ tathā pavattattā bhāvanāmayapuññakiriyavatthuyevāti veditabbaṃ.

乃至凭诸标志无常等三相，依眼等根境识，发起观照诸世间家业无常性结束之智慧觉察；置于如五蕴和诸感官等修习对象，专心调伏；并修行甘那等具足业所依力，即为修习功德所依。此中虽有专注，但不因欲界之缘而起，故不属欲界功德所依。清净之智慧、识境、定力等亦属修习功德所依。师长曾谓，若前世除欲界财施行为，此得双重因缘并转。若此因成就供养财施功德亦当明知。

Dānādikaṃ yaṃ kiñci sucaritakammaṃ katvā ‘‘asukassa ca nāma patti hotu, sabbasattānaṃ vā hotū’’ti evaṃ attanā katassa parehi sādhāraṇabhāvaṃ paccāsīsanavasena pavattā pattidānamayapuññakiriyavatthu nāma. Kiṃ panevaṃ pattiṃ dadato puññakkhayo hotīti? Na hoti, yathā pana ekaṃ dīpaṃ jāletvā tato dīpasahassaṃ jālentassa paṭhamadīpo khīṇoti na vattabbo, purimālokena pana saddhiṃ pacchimālokassa ekībhāve atimahāva hoti, evameva pattiṃ dadato parihāni nāma na hoti, vuḍḍhiyeva pana hotīti daṭṭhabbā. Kathaṃ panesā dinnā nāma hotīti? ‘‘Idaṃ me puññakammaṃ sabbasattānaṃ, asukassa vā pariṇamatū’’ti evaṃ pubbabhāge, pacchāpi vā vacībhedaṃ karontena manasā eva vā cintentena dinnā nāma hoti. Keci pana ‘‘yaṃ mayā kataṃ sucaritaṃ, tassa phalaṃ ‘dammī’ti vuttepi patti dinnāva hotī’’ti vadanti. Kusalakammādhikārattā pana parehi ca kammasseva anumoditabbattā kammameva dātabbaṃ, anumodentenapi kammameva anumoditabbanti idamettha ācariyānaṃ sanniṭṭhānaṃ.

布施等善行，若行此众生共通之行为，于“愿恶者不可得享，如是愿众生皆可得享”之心，以此自他普遍通行之愿愿设起得享福报之功德因缘，即名为功德因缘所生得享善。然问：如此得享，是否即为功德消尽？非也。如一灯既燃，虽随众灯而明，初灯光不即灭。彼前世虽与今世共存，极大光明由此合一而生，功德亦然，不生损坏，反见增长。何以所谓所给予者名为给予？谓前时以为我之功德因缘转变为众生及恶者之福德，且前后或语言异、或意念思惟，即谓所给予。有人称：“我所作善行，谓其果报应归我”，然善业之主在于他，且善业本应为他施与，即令喜悦，也止于喜悦而助行。此乃师长境教所明。

Cīvarādīsu paccāsārahitassa asaṃkiliṭṭhena ajjhāsayena samaṇabrāhmaṇānaṃ vattapaṭivattakaraṇavasena, gilānupaṭṭhānavasena ca pavattā veyyāvaccamayapuññakiriyavatthu nāma.

衣钵等物无有索求，且清净心住，依止于沙门婆罗门守护教法之行为，及疾病照护，皆名为出世间具德功德因缘。

Āmisakiñcakkhādinirapekkhacittassa attano paguṇaṃ dhammaṃ vimuttāyatanasīse ṭhatvā desentassa, tatheva niravajjavijjāyatanādikaṃ upadisantassa ca pavattā desanāmayapuññakiriyavatthu nāma. Parehi kataṃ yaṃ kiñci sucaritakammaṃ dinnamadinnampi vā issāmaccheramalaṃ pahāya ‘‘sādhu suṭṭhū’’ti anumodantassa pavattā anumodanapuññakiriyavatthu nāma, ‘‘atthi dinna’’ntiādinā kammassakatāñāṇavasena diṭṭhiṃ ujuṃ karontassa pavattā diṭṭhijukammapuññakiriyavatthu nāma. Yadi evaṃ ñāṇavippayuttacittassa diṭṭhijukammapuññakiriyatā na labbhatīti? No na labbhati purimapacchimacetanānampi taṃtaṃpuññakiriyāsveva saṅgaṇhanato. Tathā hi vakkhati –

于斋食无所分别心，立自利法，于觉悟境界顶着而说法，亦为清净智慧境界等教导者，名为说法功德因缘。对他所行一切善行，无论给予与否，舍弃争执与邪秽，而称“善哉，善哉”而喜悦，名为喜悦功德因缘。由“有予与”之业身见智慧而正断，名为慧断业果功德因缘。若一时心与智慧断尽，而慧断业果功德因缘不得现？不，前后心意皆记如此功德仍在增长。因此云：

‘‘Purimā muñcanā ceva, parā tissopi cetanā;

“往昔意念已舍，后者意向永存；

Hoti dānamayaṃ puññaṃ, evaṃ sesesu dīpaye’’ti.

功德如灯火明，照亮诸余劫。”

Tasmā kiñcāpi ujukaraṇavelāyaṃ ñāṇasampayuttameva cittaṃ hoti, purimapacchābhāge pana ñāṇavippayuttampi hotīti tassāpi diṭṭhijukammapuññakiriyabhāvo uppajjati.

故修正思惟时心识俱出，尽管前后皆无断尽，慧断业果功德因缘此亦生起。

Apare panāhu – viññāṇapaññāṇavasena dassanaṃ diṭṭhi, cittaṃ paññā ca. Diṭṭhiyā ujubhāvo diṭṭhijuttaṃ. Kiṃ taṃ? Kusalañca viññāṇaṃ kammassakatāñāṇādi ca sammādassanaṃ. Tattha kusalaviññāṇena ñāṇuppādepi attano sucaritānussaraṇaparaguṇapasaṃsāsaraṇagamanānaṃ saṅgaho, kammassakatāñāṇena kammapathasammādiṭṭhiyāti. Dānādisampayuttaṃ pana ñāṇaṃ dānādīsveva antogadhanti veditabbaṃ. ‘‘Evamimaṃ dhammaṃ sutvā tattha vuttanayena paṭipajjanto lokiyalokuttaraguṇavisesaṃ adhigamissāmi, bahussuto vā hutvā pare dhammadesanāya anuggaṇhissāmī’’ti evaṃ attano, paresaṃ vā vimuttāyatanasīsena saddhammaṃ suṇantassa pavattā savanamayapuññakiriyavatthu nāma. Niravajjavijjāyatanādisavanacetanāpi ettheva saṅgayhati. Pūjārahe, garuṭṭhāniye, mahallake ca disvā āsanā vuṭṭhahantassa pattacīvarapaṭiggahaṇamaggadānaabhivādanaañjalikammakaraṇaāsanapupphagandhādiabhihāraṃ karontassa ca pavattā bahumānacetanā apacitisahagatapuññakiriyavatthu nāma. Veyyāvaccāpacāyanānañhi ayaṃ viseso – vayasā, guṇena ca jeṭṭhānaṃ, gilānānañca taṃtaṃkiccakaraṇaṃ veyyāvaccaṃ, sāmīcikiriyā apacāyananti.

他者更有如是谓——以识慧为其观，法眼为见，而心即智慧也。所谓见之正行，即见所缘。何者？善识即是与业相应的知识等之正见。于此善识能生智慧，且能归纳自身善行的念念不忘、超越自身之德的称赞及转引，业相应之知识则是业路之正确见。至于与布施等相联的智慧，须明知其仅归于布施等内涵。曰：『如是闻此法，遵其所说，将得世间与出世间殊胜之德，即使诵读多闻，亦当随喜护持他法。』此称“自修己身或助他人而得解脱境界者，于正法闻法修行时，所生纯净善业之因缘”。亦含清净智慧等听闻意念。礼敬供养诸尊长，及年长者、长者，见座起立，传法披袈裟，行供养礼敬礼拜、坐座花香侍奉等善行时，皆起尊重心，是受不敬铅障未染之善业因缘也。辩士若论此特殊——因长幼有别，因品德殊胜，病者某些职责为辩士，于正当业中不敬，谓之不敬者。

§22-3

22-3. Evaṃ aṭṭhakathāya āgatanayena dasapuññakiriyavatthūni dassetvā idāni sutte āgatanayena dānaṃ sīlaṃ bhāvanāti tīṇiyeva dassetuṃ tesu itaresampi saṅgahaṃ dīpento āha ‘‘gacchanti saṅgaha’’ntiādi. Tattha pattidānānumodanā dāne saṅgahaṃ gacchanti taṃsabhāvattā. Dānampi hi issāmaccherānaṃ paṭipakkhaṃ, etepi, tasmā samānapaṭipakkhatāya dānena saha ekalakkhaṇattā ete dānamayapuññakiriyavatthumhi saṅgahaṃ gacchanti. Veyyāvaccāpacāyanā sīlamaye puññe saṅgahaṃ gacchanti cārittasīlasabhāvattā. Desanāsavanadiṭṭhiujukā pana kusaladhammāsevanato bhāvanato bhāvanāmaye saṅgahaṃ gacchanti. Keci pana ‘‘desento, suṇanto ca desanānusārena ñāṇaṃ pesetvā lakkhaṇaṃ paṭivijjha deseti, suṇāti ca, tāni ca desanāsavanāni paṭivedhameva āharantīti desanāsavanaṃ bhāvanāmaye saṅgahaṃ gacchatī’’ti vadanti. Dhammadānabhāvato ‘‘desanā dānamaye saṅgahaṃ gacchatī’’tipi sakkā vattuṃ. Tathā diṭṭhijukammaṃ sabbatthāpi sabbesaṃ niyamanalakkhaṇattāti. Dānādīsu hi yaṃ kiñci ‘‘atthi dinna’’ntiādinayappavattāya sammādiṭṭhiyāva visodhitaṃ mahapphalaṃ hoti mahānisaṃsanti. Evañca katvā dīghanikāyaṭṭhakathāyaṃ ‘‘diṭṭhijukammaṃ pana sabbesaṃ niyamanalakkhaṇa’’nti (dī. ni. aṭṭha. 3.305) vuttaṃ. Mahāsaṃghiyā pana abhayagirivāsino ca diṭṭhijukammaṃ visuṃ puññakiriyabhāvena na gaṇhanti. Tathā hi te dānaṃ sīlaṃ bhāvanā saṃsuti desanānussatimodanaṃ veyyāvaccapūjāsaraṇappattipasaṃsā cāti attanā katapuññānussaraṇaṃ buddhādīsu saraṇagamanaṃ paraguṇapasaṃsāti imāni tīṇi pakkhipitvā diṭṭhijukammaṃ aggahetvā dvādasa puññakiriyavatthūni paññāpenti. Puna tīṇevāti paṭhamaṃ dasāpi samānā puna saṅkhepato tīṇeva sambhonti.

22-3。本经注者出于此，示十种功德因缘，现今经中以布施、戒行、修习三者为规，兼摄诸余，故有“集会者往”之言。彼正得布施受用并示善行同体之理。布施实为善根对境之财施，故如是并列布施功德因缘而互集。辩士於戒行具正业，依习俗行道，故亦于修习功德因缘中包含之。又言以闻法而生智慧者，能分别义相，生发智慧，故属修习功德因缘。有说法：「以说、听法相承，生明慧，展示法义，展显其理，故于修习功德因缘中含法闻香。」布施法于此亦可合说。显见正见业，纤悉贯穿于诸处。布施等因何事能得清净正见，大福德及大结果？因“有与于施之事”，依止清净正见而得成大果，广圆殊胜。由是注解长部三藏注中言：“正见行为遍及诸处”，此经亦证之。大僧伽及阿伽尼居士不将正见行为视为净功德。其因乎，布施、戒、修习、称赞、闻法、礼敬、依止、赞叹、恭敬、礼敬诸事，实即善业因缘。注者集三者示以正见行为之首，要显实质，合十二功德因缘以述。又以三者言首十皆包含之深意为确指。三者中第一十种均等，而第三种则简略汇摄三法之义。

§24

24. Idāni parehi niddisiyamānānaṃ puññānussaraṇādīnaṃ attanā niddiṭṭhesveva samodhānaṃ dassetuṃ ‘‘sabbānussatipuññañcā’’tiādi vuttaṃ. Tattha sabbasseva attanā katasucaritassa anussaraṇaṃ sabbānussatipuññaṃ nāma. Pasaṃsāti parehi katāya puññakiriyāya, sammāpaṭipattiyā ca vippasannacittena pasaṃsanaṃ, santussananti attho. Saraṇattayanti ettha saranti hiṃsantīti saraṇāni, buddhādīni tīṇi ratanāni. Tāni hi saraṇagatānaṃ teneva saraṇagamanena bhayaṃ santāsaṃ duggatiparikkilesaṃ hiṃsanti vināsenti. Tayo avayavā assāti tayaṃ, tīhi avayavehi yuttasamudāyassetaṃ adhivacanaṃ, saraṇānaṃ tayaṃ saraṇattayaṃ, tīṇi saraṇānīti vuttaṃ hoti. Na hi avayavavinimutto samudāyo nāma koci atthīti. Idha pana saraṇattayaggahaṇena upacārato, uttarapadalopato vā saraṇagamanaṃ adhippetaṃ. Na hi saraṇattayaṃ puññakiriyavatthu nāma hoti. Atthato panetaṃ ‘‘sammāsambuddho vata so bhagavā, svākkhāto dhammo, suppaṭipanno saṃgho’’tiādinā buddhādīsu pasādapaṭilābhavasena pavattā cetanā diṭṭhijukammasmiṃ saṅgahaṃ yanti taṃvaseneva tesaṃ ijjhato. Na hi viparītadiṭṭhikassa imāni tīṇi sambhavanti, tasmā te ekantena diṭṭhijukammapuññakiriyavatthusmiṃ saṅgahaṃ gacchanti, na visuṃ puññakiriyabhāvena gahetabbāti adhippāyo. Tenāha ‘‘natthi saṃsayo’’ti. Diṭṭhijukammassa bhāvanāmayasaṅgahepi saṅkhepanayena bhāvanāmaye saṅgayhanti, vitthāranayena pana ‘‘kattha nu kho’’ti saṃsayo siyāti imesaṃ bhāvanāmayasaṅgaho na vutto. Diṭṭhijukammassa vā sabbesaṃ mahapphalabhāvaniyāmakattena mūlabhūtattā tassa padhānabhāvaṃ dassetuṃ visuṃ tattha saṅgayhantīti vuttaṃ. Apare pana ‘‘saṅgaṇhanto saṅgaṇhāti, gaṇhanto ‘muñcatī’ti vacanato saraṇagamanassa sīlasamādāne viya gahaṇaṃ sambhavatīti sīlamaye saṅgayhatī’’ti vadanti. ‘‘Saraṇagamanaṃ paṇipātabhāvato apacitisahagate saṅgayhatī’’ti keci.

24.此处为示他人修习功德因缘，须以自修之正行实际为明证，谓“诸功德因缘皆自修”。其中所谓“诸自修善功德”，即自修圆满善行之回忆。称许者谓：对他所行功德，理智清朗，心生赞叹与安乐，即为称许、满足之义。所谓皈依，为三皈依，即皈依佛、法、僧三宝。三宝者，是皈依者之依止，能灭心中恐惧、愁忧、恶趣之因。三者合为一个整体，为皈依之意。盖无离互环之组成，即无皈依之名。此处指以皈依之执持或维持及加行而摄持皈依故，应推行。并非言皈依为功德因缘。实者，正觉世尊、胜解法、圆满僧宝，因其庄严与受用所成所行，皆集于此正见行为，出自于诸多合意，非逆正见者不成此三故，此为其义。故言“无疑”。此依正见行为功德因缘所摄成之功德，虽简而无疑。并说正见行为之根本，含于修习中，故于适用应摄之。又言：“集，集者，承取也，承取即是皈依中戒摄之功德行。”有人说：“皈依所承取，因时而实有不敬。”

§25

25. Idāni yathāvuttapuññakiriyavatthūnaṃ purimapacchimabhāgavasena pavattamānāpi cetanā tattha tattheva saṅgahaṃ gacchantīti dassetuṃ ‘‘purimā muñcanā’’tiādi vuttaṃ. Tattha purimāti dānatthāya deyyadhammaṃ dhammena samena uppādentassa, uppannaṃ ‘‘pariccajissāmī’’ti cintentassa, dakkhiṇeyyaṃ pariyesantassa ca yāva vatthuno paṭiggāhakassa hatthe vissajjanaṃ, pariṇāmanaṃ vā, tāva pavattā pubbabhāgacetanā. Paṭiggāhakassa pana hatthe vissajjanacetanā, pariṇāmanacetanā vā muñcanacetanā nāma. Sāyeva niggahītalopena ‘‘mucanā’’ti vuttā. ‘‘Muñcanā’’itiyeva vā pāṭho. Parāti attanā vissaṭṭhavatthumhi ālayaṃ akatvā ‘‘sādhu suṭṭhu aggaṃ dānaṃ me dinna’’nti somanassacittena paccavekkhantassa uppannā aparabhāgacetanā. Tissopi cetanāti iti ayañca purimā cetanā, ayañca muñcanacetanā, ayañca aparacetanāti tissopi cetanā ekato hutvā dānamayaṃ puññaṃ hoti, dānamayapuññakiriyavatthu nāma hotīti attho. ‘‘Puñña’’nti padaṃ apekkhitvā ‘‘hotī’’ti ekavacananiddeso. Idāni yathāvuttamatthaṃ sesesupi atidisanto āha ‘‘evaṃ sesesu dīpaye’’ti. Sesesūti sīlādīsu puññakiriyavatthūsu evaṃ yathāvuttanayena ‘‘sīlaṃ ‘rakkhissāmī’ti cintentassa, ‘pabbajissāmī’ti vihāraṃ gacchantassa pavattā purimacetanā, sīlaṃ samādiyantassa, pabbajantassa, sīlaṃ paripūrentassa uppannā majjhimacetanā, ‘pūritaṃ me’ti paccavekkhantassa uppannā aparacetanāti evaṃ tissopi cetanā ekato hutvā sīlamayapuññakiriyavatthu nāmā’’tiādinā dīpaye, pakāseyyāti attho. Nanu ca attanā katapuññānussaraṇacetanā diṭṭhijukammasaṅgahitā, ayañca aparacetanā sāyevāti kathamassā tattha saṅgahoti? Nāyaṃ doso, visayabhedena ubhinnampi visesasabbhāvato. Puññānussaraṇañhi attanā katapuññavisayameva. Ayaṃ pana tabbatthuvisayāti pākaṭoyeva dvinnaṃ visesoti.

25.且云以前修福业时，前段意念即为修行始端，谓“前期释脱”。意指，为布施目的生成法的善法，以法均等起念，欲弃舍亦念“我当舍之”，寻找供施完所需要之物至受者手中归还或变更知，一切为之前分意念。受者心中专念缘断、释脱之心，该意即称为释脱。释脱即此之义。往后自审“善行已成，此福已授”时，出现新生余意念，此即后分意思念。此三意念合为一体，故生布施功德，谓之布施功德因缘。此义中，“功德”系指一体之德。今复详示余意念之义。余即善行功德因缘于戒等中，如“我愿守戒”、“当出家”等意念，以中意念与后意念合而生出戒行功德因缘。由此显露。自己行善回忆之意念如何与前后合为一体而生“集”？此无疑问，乃依分别对象异同生殊殊不同。回忆意念所照者专于己身所行之善法。此即明显之两殊。

Ettāvatā ca yaṃ vuttaṃ ‘‘dasapuññakiriyavatthuvaseneva pavattatī’’ti, tattha dasapuññakiriyavatthūni sarūpato, saṅgahato ca niddisitvā idāni tathāpavattamānassa cassa pāṭekkaṃ pavattākāravisayaṃ dassetuṃ ‘‘idānī’’tiādi āraddhaṃ. Tattha ayanti vakkhamānanidassanaṃ. Dātabbo dhammo deyyadhammo, annādidasavidhaṃ vatthu. Vuttañhi –

迄今所说“依十种功德因缘行”者，已表明此十因缘之形态与聚摄义，现将就其别立表达之细节示现，故以“今”起首。是为示明前文所说之具体例句。应布施法、得供养法、食物及诸诸类功德因缘。文曰：

‘‘Annaṃ pānaṃ vatthaṃ yānaṃ, mālāgandhavilepanaṃ;

“食饮、衣服、车马、花环、香气涂抹……”

Seyyāvasathapadīpeyyaṃ, dānavatthū dasāvime’’ti.

比起其他事物更应被热心对待者者，即施与诸供养品等十种。

Paṭiggāhako ādi yesaṃ desakālamittādīnaṃ te paṭiggāhakādayo, deyyadhammassa, paṭiggāhakādīnañca sampatti sampannatā deyyadhammapaṭiggāhakādisampatti. Tattha deyyadhammassa paṇītamanāpabhāvo dhammena samena uppannabhāvo deyyadhammasampatti. Paṭiggāhakānaṃ aggadakkhiṇeyyabhāvo paṭiggāhakasampatti. Dullabhaannapānādiko deso desasampatti. Tādisova kālo kālasampatti. Dullabhaannapānādike hi dese, kāle vā dinnaṃ ajjhāsayassa balavatāya mahapphalaṃ, somanassahetukañca hoti, tasmā te dānassa sampattivasena vuttā. Mittasampatti pana kalyāṇamittabhāvo. Kalyāṇamittañhi nissāya dānādīsu cittaṃ odagyappattaṃ hoti. Paricārikasampatti pana anāṇattiyāpi taṃtaṃkiccasampādane appamattassa paricārikajanassa paṭilābho. Aññaṃ vā somanassahetunti saddhābahulatāvisuddhidiṭṭhitādibhedaṃ aññaṃ somanassakāraṇaṃ vā. Āgammāti upāgamma, paṭiccāti attho. Haṭṭhapahaṭṭhoti somanassavasena haṭṭho ceva pahaṭṭho ca. Ubhayenapi adhikasomanassaṃ vuttaṃ. Atthi…pe… pavattanti ‘‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti (ma. ni. 1.441) evaṃ pavattaṃ dasavidhaṃ sammādiṭṭhivatthuvasena ceva dhammavicayasambojjhaṅgaṭṭhāniyādīnaṃ vasena ca pavattaṃ. Ādi-saddena hi na kevalaṃ navannaṃyeva sammādiṭṭhivatthūnaṃ gahaṇaṃ, atha kho dhammavicayasambojjhaṅgaṭṭhāniyānampi saṅgaho. Sammā ñāyena pavattā diṭṭhi, pasatthā vā diṭṭhīti sammādiṭṭhi, taṃ. Purakkhatvāti pubbaṅgamaṃ katvā. Tañca kho sahajātapubbaṅgamavasena ‘‘manopubbaṅgamā dhammā’’tiādīsu (dha. pa. 1-2) viya sampayogassa adhippetattā.

所谓受持者，其初始为宣说之时的随众等，这些即为受持者诸类。就承受法义而言，受持者等之具足称为法义受持者之具足。其中对法义具足是由品行相称而生，称为法义具足。受持者为首位应受供养者，称为受持者之具足。难得之饮食等是所在地域之具足。这种时间亦称为时节之具足。因难得之饮食或时节，当以智慧坚固受持，亦得大利乐加持，故谓为施与之具足。朋友之具足则为良友之相。依靠良友，心得轻净于施等。供养者之具足则为常依官役人员不怠懈地供养。亦有其他令生喜悦者，如多信根、清净见等分歧，或有他种喜悦之因。此处起用“到来”意为承受，“缘起”义亦通。所谓减少与增加，是喜悦之意，双方皆起更大喜悦。世间有：所受者、所喜乐者、所闻者、所作善恶业之果报及报应、有此世有彼世、父母存在、众生出生、世间行者与婆罗门俱集于正见正行，已证实多世出世间以上种种（见《增支部》）。如此发生之十种，亦由正见所生，遂依诸法法义及觉支等为基础而起。因乃诸法因缘之总集，故以此初因名为“始言”，以达法义之收摄。正见者，谓以正知达；纯净正见则明白之。先后首尾谓先行已作，称为先发；又自然之先发，谓心之先导如经偈“心为先导诸法先”，合谓法相之统摄。

Anussāhitoti lobhamacchariyādivasena puññakiriyāya saṅkocaṃ anāpajjanato attanā, parena vā kenaci anussāhito hutvā. Sabhāvato hi puññappavattidassanamidaṃ. Parehīti pana parapākaṭussāhadassanavasena vuttaṃ. Paṭhamanti desanākkamena, idha niddiṭṭhakkamena vā paṭhamaṃ. Mahākusalacittanti somanassasahagatatādiaṅgapāripūriyā mahantaṃ kusalacittaṃ. Atha vā pacchimabhavikabodhisattānaṃ paṭisandhiākaḍḍhanato mahantaṃ pūjitaṃ kusalacittanti mahākusalacittaṃ. Sabbesampi hi sabbaññubodhisattānaṃ paṭisandhi mettāpubbaṅgamassa tihetukasomanassamayassa asaṅkhārikacittassa vipākoti vuttaṃ. Ettha ‘‘deyyadhamma…pe… haṭṭhapahaṭṭho’’ti ettāvatā imassa somanassasahagatabhāvamāha, ‘‘sammādiṭṭhiṃ purakkhatvā’’ti ñāṇasampayuttabhāvaṃ, ‘‘anussāhito’’ti pana iminā asaṅkhārikabhāvanti daṭṭhabbaṃ.

所谓勉励，是指于贪嗔等所制约，却自觉克制、未生懈怠且促使行善之意，或由他人勉励而发起。此乃善业之自然生起之显现。所谓他人，谓借由他人之劝导使心生随顺之闻。初次讲述时或明确规定时为“初”，谓善心初发者。所谓大善心，是指与喜乐结合之余浑圆周至之大善心；或谓后世菩萨因会聚而得极大尊重，即大善心。所有智慧广大菩萨于会聚之中皆存有此不生灭、无量大悲之心，故此谓之善心之果。于此处以“法义……减少与增加”言喜乐依止之性；以“正见先发”言持无漏等智慧之具足；以“勉励”表此不生灭之性。

Vuttanayenevāti ‘‘deyyadhammapaṭiggāhakādisampattiṃ, aññaṃ vā somanassakāraṇaṃ āgammā’’ti evaṃ vuttanayena. Ussāhitoti deyyadhamme sāpekkhāditāya, sīlasampadādīsu anadhimuttatādīhi ca puññakiriyāya saṅkocāpajjanato attanā, parena vā kenaci ussāhito. Parehīti pana vuttanayameva. Karoti dānādīni puññānīti sambandho. Tamevāti somanassasahagatādinā taṃsadisatāya vuttaṃ. Hoti hi taṃsadisepi taṃvohāro yathā ca ‘‘sāyeva tittirī, tāniyeva osadhānī’’ti. Ettha pana ‘‘ussāhito’’ti iminā sasaṅkhārikataṃ dasseti. Sesaṃ vuttanayameva. Imasmiṃ panattheti imasmiṃ sasaṅkhārikasaddābhidheyye, ussāhitabbacittasaṅkhāte atthe taṃvisayeti attho. Pubbappayogassāti puññakiriyāya saṅkoce jāyamāne tato vivecetvā samussāhanavasena pavattassa cittappayogassa. Pubba-ggahaṇaṃ panettha tathāpavattapubbābhisaṅkhāravasena so payogo hotīti katvā vuttaṃ, na tassa pubbakālikatāyāti vuttovāyamattho.

如所说，此言“法义受持等具足或他喜乐因缘依止”之义。所谓鼓舞，是针对法义所缘，及于戒守等无妨碍行善时，已克制懈怠自心，或他人激励者。所谓他人即是此处说者。行善即施等善业之相关，而本即指施与之缘起同类。如“正是……鹊巢”“药亦如此”比喻。此处“鼓舞”即由此可见与修习者之习惯性相关。全文言此，然于此意特指如阿含藏法名义中“鼓励者”之虑、意、心之相关。所谓先前业因，是因善业受进而心生克制，故言先导相续，非言仍存前世时间之意。

Paṭipattidassanenāti bhikkhū disvā deyyadhammapariccajanavandanādipaṭipattidassanena. Balanti anantīti bālā, assāsitapassāsitamatteneva jīvanti, na paññājīvitenāti adhippāyo. Bālāyeva bālakā. Te pana idha ‘‘atthi dinna’’ntiādinayappavattāya sammādiṭṭhiyā abhāvena asañjātabuddhino dārakā. Pākaṭavasena cettha bālaka-ggahaṇaṃ. Sahasā karaṇādikāle pana itaresampi ñāṇavippayuttaṃ hotīti. Somanassaṃ jātaṃ etesanti somanassajātā, jātasomanassāti attho. Sahasāti sīghaṃ sīghaṃ dātukāmatāya uppattisamakālameva.

所谓示行，当见比库们如法行事：对受持者守戒等敬礼，称为示行现显。愚人称为无限，是因他们无度生活，彼此苛责，非智慧生活者。此处所谓愚人，即未达正见者，是孩童无知者。此处明显有孩童之义。至于突然于行于作中，或他人智慧涣散时生智慧者，谓得喜乐初生，此即喜乐初生之义。所谓迅速，是指速取施与意愿之始发也。

Ettha ca ‘‘paṭipattidassanenā’’ti iminā paresaṃ payogābhāvamāha, ‘‘jātaparicayā’’ti attano payogābhāvaṃ. Ubhayenāpi imassa asaṅkhārikabhāvaṃ dīpeti. ‘‘Bālakā, sahasā’’ti ca imehi ñāṇavippayuttabhāvamāha, ‘‘bhikkhū…pe… jātā’’ti somanassasahagatabhāvaṃ. Atha vā ‘‘paṭipatti…pe… paricayā’’ti iminā asaṅkhārikabhāvassa ‘‘bālakā bhikkhū…pe… jātā’’ti ca imehi ñāṇavippayuttasomanassasahagatabhāvassa ca dīpitattā ‘‘sahasā’’ti vacanena yathāvuttameva ñāṇavippayuttaasaṅkhārikabhāvaṃ pakāseti. Evaṃ sati paṭilomato somanassasahagatādibhāvo dassito hoti. Anulomato pana ‘‘somanassajātā’’ti iminā somanassasahagatabhāvaṃ, sahasā-ggahaṇena ñāṇavippayuttāsaṅkhārikabhāvaṃ dīpeti. ‘‘Paṭipatti…pe… disvā’’ti ettāvatā pana somanassasahagatādibhāvassa kāraṇaṃ vuttanti. Teti te ñātakā, te bālakāti vā attho. ‘‘Somanassahetūnaṃ abhāvaṃ āgammā’’ti idaṃ nidassanamattaṃ daṭṭhabbaṃ. Majjhattārammaṇaṃ tathārūpe cetobhisaṅkhārādayopi hi upekkhāsahagatatāya kāraṇamevāti. Cittassa somanassābhāve puggalassapi somanassarahitatā hotīti ‘‘catūsupi…pe… hontī’’ti puggalādhiṭṭhānaṃ katvā vuttaṃ, somanassarahitā honti puññaṃ karontāti adhippāyo. ‘‘Eva’’ntiādi nigamanaṃ.

又言“示行”时表明无他人之随缘，称为“出生相识”，即己身之无他相连。此两则照示不生灭之性。又言“孩童、迅速”，以此表明智慧生起之明现；谓说：“比库……已出生”乃由喜乐相随而生。又“示行”及“相识”二者之不生灭性，谓智解同喜乐同时生。以“迅速”言明智与无生尽相之显现。如是，生智慧明显示喜乐初生之相。谓“见示行”即此喜乐初生之因。此义者，系亲属、幼儿等之义。谓“无喜乐因之到来”仅表明现象。中之阶段及心念构造等，依观应无动摇，故谓此为伴随喜乐初生而生之因。谓此心无喜乐则人亦无喜乐，因此人无喜乐谓造善业功德不生，谓“皆然”结论。

Imesu pana aṭṭhasu viññāṇesu somanassasahagatato upekkhāsahagataṃ balavataraṃ, ñāṇavippayuttato ñāṇasampayuttaṃ, sasaṅkhārikato asaṅkhārikaṃ sadisaṃ balavataraṃ. Visadisaṃ pana vedanāñāṇappayogavasena balavaṃ, dubbalañca hoti. Somanassasahagatatihetukaasaṅkhārikato hi upekkhāsahagatatihetukasasaṅkhārikaṃ balavataraṃ, upekkhāsahagataduhetukaasaṅkhārikato somanassasahagatatihetukaasaṅkhārikaṃ balavataraṃ. Iti catutthacittato tatiyacittaṃ balavataraṃ, tato aṭṭhamacittaṃ, tato sattamacittaṃ, tato dutiyacittaṃ, tato paṭhamacittaṃ, tato chaṭṭhacittaṃ, tato pañcamacittanti evamimesaṃ balavabalavatarabhāvo veditabbo.

在这八种识中，夹带喜悦感的识权势较强，夹带平等心的识也较有权势；以智慧分离为特征的识连结智慧而成，力量尤为强大；而又区分为造作的识与非造作的识，造作识与非造作识同类相比，造作识的权势较强。至于感受的识，以对受的认识及应用为标志，虽力量强大，却也有较弱者。因夹带喜悦之故的造作识的权势比夹带平等心之识更强，而夹带平等心之识与非造作识的权势较夹带喜悦之造作识更胜。依此第四识力胜第三识，继而第八第七第二第一第六识依次递减，如此可了解这些识的强弱盛衰。

§26

26. Evaṃ pāḷiyaṃ āgatanayena vedanāñāṇappayogabhedato aṭṭhavidhataṃ niddisitvā idāni aṭṭhakathāyaṃ āgatapuññakiriyādīnaṃ vasenapi pabhedaṃ dassetuṃ ‘‘dasa puññakriyādīna’’ntiādi vuttaṃ. Ādi-saddena channaṃ ārammaṇānaṃ, catunnaṃ adhipatīnaṃ, tiṇṇaṃ kammānaṃ, hīnādibhedassa ca saṅgaho daṭṭhabbo. Tenevāhu –

26. 如此，巴利文经典中基于受识应用的八种区分已被说明，现于注疏中亦应展示来由功德业等的差别，故有“十种功德行为”等说。该“十”字是统摄入境、四大主宰、三种业及贱等差别的总结。对此文说曰——

‘‘Kamena puññavatthūhi, gocarādhipatīhi ca;

“由欲乐功德之所缘，及主宰之所统摄；

Kammahīnādito cāpi, gaṇeyya nayakovido’’ti.

还有业分低贱，可由领导者计数。”

§27

27. Idāni tathāpavattamānassa tassa yo yo tesaṃ tesaṃ vasena labbhamāno gaṇanaparicchedo, taṃ sampiṇḍitvā dassetuṃ ‘‘sattarasa sahassānī’’tiādi vuttaṃ. Tatthevaṃ gaṇanā veditabbā – imāni tāva aṭṭha viññāṇāni dasannaṃ puññakiriyavatthūnaṃ vasena pavattanato paccekaṃ dasa dasāti katvā asīti cittāni honti, tāni ca chasu ārammaṇesu pavattanato chagguṇitāni sāsītikāni cattāri satāni honti, tāni catunnaṃ adhipatīnaṃ sahayogavasena catugguṇitāni sahassaṃ, vīsādhikāni ca nava satāni honti, tāni ca kāyavacīmanosaṅkhātānaṃ tiṇṇaṃ kammānaṃ vasena tiguṇitāni sasaṭṭhisattasatādhikāni pañca sahassāni honti, tāni ca hīnamajjhimapaṇītabhedato tiguṇitāni sāsītikadvisatādhikāni sattarasa sahassāni hontīti. Nanu ca ñāṇavippayuttacittānaṃ vīmaṃsādhipatisahayogābhāvato adhipativasena sahassaṃ, sāsītikāni ca cha satāni hontīti tāni kammādīnaṃ vasena sampiṇḍitāni vīsasatādhikāni pannarasa sahassāni bhavantīti? Saccametaṃ, sotapatitavasena pana taṃ anādiyitvā adhipatigaṇanā gahitāti na tassa vasena gaṇanahāni katāti daṭṭhabbaṃ.

27. 此时，当依现行之势，将各依其势得数之结果合并，说“七千数”之类。如此分别的计数应当了解——现有此八识，以对十种功德行为之所属为差别，分别计数为“十”“二十”直至“八十”个识；此八识于是按四大主宰的联合各乘以四千，乃至九千个；又依身语意三业叠乘，增至五千多；依据低中高之等差三乘，增至七千数。因为智慧分离的识由于没有主宰的联合，仅列为一千，而鼎盛且有主宰合力则多达六千多至七千不等。因业力归数的结果是二千多至一万五千，名实相符。但由闻思入道者尚未计入最初并合主宰所归数，故无数可损失，不致因归数而减损，这须观察为实。

Nanu ca ‘‘savipākaṃ kusala’’nti vuttaṃ, taṃ pana kathaṃ, kuhiṃ, kiṃ phalatīti codanaṃ sandhāyāha ‘‘taṃ panā’’tiādi. Yasmā tihetukaṃ kusalaṃ tihetukaṃ vā duhetukaṃ vā paṭisandhiṃ deti , nāhetukaṃ paṭisandhiṃ deti. Yadā ca tihetukaṃ paṭisandhiṃ janeti, tadā pavatte soḷasa vipākāni abhinipphādeti. Yadā dvihetukaṃ, tadā dvādasa. Duhetukaṃ pana duhetukamahetukañca paṭisandhiṃ janeti, na tihetukaṃ. Yadā ca duhetukaṃ janeti, tadā pavattiyaṃ dvādasa. Yadā ahetukaṃ, tadā aṭṭha. Ye pana āgamanato vipākassa saṅkhārabhedamicchanti, tesaṃ matena tihetukaṃ dvādasa, dasa vā vipaccati, duhetukaṃ dasa, aṭṭha vā, tasmā vuttaṃ ‘‘yathānurūpa’’nti. Nānāvidhasampattiṭṭhānabhāvato sobhanā, gantabbato gati cāti sugati, kāmāvacarabhavova sugati kāmāvacarasugati. Tassaṃ kāmāvacarasugatiyaṃ. Bhavabhogasampattinti ettha ca bhavatīti bhavo, upapattibhavasaṅkhātānaṃ vipākakkhandhakaṭattārūpānametaṃ gahaṇaṃ, bhuñjitabbato bhogo, pavattiyaṃ paṭilabhitabbasampatti, bhavoti vā paṭisandhi, bhogo sesavipākakaṭattārūpehi saha pavattiyaṃ paṭilabhitabbā sampatti, bhavo ca bhogo ca bhavabhogo, teyeva sampannabhāvato sampatti, tesaṃ vā sampatti bhavabhogasampatti, taṃ abhinipphādeti, janakavasena ca upanissayavasena ca sādhetīti attho. Ettha ca bhavabhogasampattīnaṃ niravasesato labbhamānaṭṭhānaṃ sandhāya ‘‘kāmāvacarasugatiya’’nti vuttaṃ. Sahetukavipākavajjaṃ pana pavattivipākakaṭattārūpasabhāvaṃ bhavasampattiṃ, ekaccabhogasampattiñca, bhogasampadameva vā avisesena sugatiyaṃ duggatiyampi abhinipphādetiyeva. Nāgasupaṇṇādīnampi hissa devasampattisadisaṃ manuññaṃ bhogajātaṃ, tabbisayāni ca vipākacittāni, suvaṇṇatāsussaratādi ca taṃ sabbaṃ kāmāvacarakusalasseva phalaṃ. Na hi akusalassa iṭṭhaphalaṃ atthi. Vuttañhetaṃ – ‘‘aṭṭhānametaṃ anavakāso, yaṃ akusalassa iṭṭho kanto vipāko saṃvijjatī’’ti.

而又曾说“善业有果”，对此为何、何处、何种果，发问时，答曰“因为存在三因一果之善业，二因或三因之果业，并不存在无因之对应”。当三因果生起时，发起十六种果；若为二因，则生十二果。若为二因业引生二因果，则非三因果；生二因果时，果报生十二；若无因果报生八。那些对果报因果顺序持异见者，我等主张三因果十二或十种或更多果报生，二因果十种或八种。故曰“如法合度”。由于种种果位因其成就及目的不同，分别为善趣，即欲行趣善趣。由此称为欲行趣善趣。业报成就，即生起相续果报，是谓业生之法，也是享受果报得业之成就。生起过程及享受过程共存，称为业果果享，即有业及享受俱成。此为成就之义。于此不间断成就之场所称为“欲行趣善趣”。虽无因果障碍，然因果现行之体有业及成就，或部分享受成就为殊胜之善趣或恶趣而显现。龙、金翅鸟等天人乃至人间均舍此善业果报，如金色纯净等，皆是欲行趣善善果成果。邪不生善果。言曰“此八处界无余地，恶果所生果乃政现”。

Kāmāvacarakusalavaṇṇanā niṭṭhitā. · 欲界善法注释完毕。

Rūpāvacarakusalavaṇṇanā色界善法注释

Idāni yasmā kāmāvacarakusalānantaraṃ uddiṭṭhassa rūpāvacarakusalassa niddesāvakāso anuppatto, tasmā taṃ dassanatthaṃ ‘‘itaresū’’tiādi āraddhaṃ. Tattha itaresūti yathāvuttakāmāvacarakusalato itaresu, rūpāvacarādīsūti attho. Savatthukato ekavidhaṃ ekantena vatthusannissitattā . Na hi arūpadhātuyaṃ rūpāvacaradhammā labbhanti rūpavirāgabhāvanāya nibbattattā puna rūpāvacarajjhānasamāpattiyā abhāvato.

如今，由于对欲境善根的修习已然中止，接续于色界善根的示现机会亦未得其如，因此，为了呈现此义，故而起始于“在他处”等辞语。其中“在他处”者，意指如前述对欲界善根之修习状态，在“他处”亦复如是；“色界等处”者，即其义。正理上，当以一切法依单独境缘所成故为依据。实则非色界诸法者，不可得以此色界法而生起对色界出离之慧解，因其未获得色界禅定之成就故也。

Hīnamajjhimapaṇītabhedatoti ettha pubbe viya adhipatīnaṃ hīnādibhāvehi jhānassa hīnādibhāvo yojetabbo. Atha vā paṭiladdhamattamanāsevitaṃ hīnaṃ paridubbalabhāvato, nātisubhāvitaṃ aparipuṇṇavasibhāvaṃ majjhimaṃ, ativiya subhāvitaṃ pana sabbaso paripuṇṇavasibhāvaṃ paṇītaṃ. Tathā uḷārapuññaphalakāmatāvasena pavattitaṃ hīnaṃ, lokiyābhiññatthāya pavattitaṃ majjhimaṃ, vivekakāmatāya ariyabhāve ṭhitena pavattitaṃ paṇītaṃ. Attahitāya vā pavattitaṃ hīnaṃ, kevalaṃ alobhajjhāsayena pavattitaṃ majjhimaṃ, parahitāya pavattitaṃ paṇītaṃ. Vaṭṭajjhāsayena vā pavattitaṃ hīnaṃ, vivekajjhāsayena pavattitaṃ majjhimaṃ, vivaṭṭajjhāsayena lokuttarapādakatthaṃ pavattitaṃ paṇītaṃ.

所谓“下中上手之别”者，此处与前文相同，指因统治者之地位有高下之别，而禅定亦有下等等区别。或由所得之中等禅定，近于心念较弱之下等而乏力，未趋成熟之中等，而相较之下又极为完善之上等禅定，为最胜者。如此，下品因凡夫功德果实牵缚所转，上品因圣者功德果实支配而转，中品则因出离欲求，处于圣者行境而转。为己利益而转之下品，唯靠无贪习气而转之中品，为他利而转之上品。由欲轮习气而转之下品，由寂静习气而转之中品，由离欲习气为超世利益转之上品。

Paṭipadādibhedatoti dukkhapaṭipadādandhābhiññādīnaṃ paṭipadābhiññānaṃ bhedena. Paṭipadāvacaneneva vā tadavinābhāvato abhiññāpi labbhati. Tathā hettha paṭipadācatukkanti voharantīti ādi-saddena adhipatiādīnaṃ saṅgaho daṭṭhabbo, tasmā paṭipadādibhedatoti paṭipadābhedato, adhipatibhedato, ārammaṇabhedato, hānabhāgiyādibhedatoti attho. Tattha paṭipadābhedato tāva dukkhapaṭipadaṃ dandhābhiññaṃ, dukkhapaṭipadaṃ khippābhiññaṃ, sukhapaṭipadaṃ dandhābhiññaṃ, sukhapaṭipadaṃ khippābhiññanti evaṃ catubbidhaṃ hoti. Tattha dukkhā paṭipadā assāti dukkhapaṭipadaṃ. Dandhā abhiññā assāti dandhābhiññaṃ. Esa nayo ‘‘dukkhapaṭipadaṃ khippābhiñña’’ntiādīsupi.

所谓“修行次第之别”，者以痛苦修行次第等障碍禅定等不同之修习次第分门别类。若除去名修行之义及其差别，则禅定得以成立。此处所谓修行次第，乃由“诸执”等词汇可见为统治者等集成，故修行次第之别即修行之别、统治者之别、对象之别、损耗部分等区别之义。其下有修行之别，如苦修行之禅定有障碍慧，苦修行之禅定快速成就，乐修行障碍慧，乐修行快速成就等四种。此处苦修行即苦修行。障碍慧即障碍慧。此为“苦修行快速慧”等义也。

Tattha appahīnanīvaraṇassa, avikkhambhitajhānanikantikassa ca ñāṇakiccassa aparibyattatāya pariniṭṭhitasakalapubbakiccassa ‘‘pathavī pathavī’’ti vā ‘‘āpo āpo’’ti vā evaṃ pavattapaṭhamasamannāhārato paṭṭhāya yāva tassa tassa jhānassa upacāruppattiyā nīvaraṇappahānaṃ, nikantivikkhambhanañca hoti, tāva pavattā pubbabhāgabhāvanā paṭipadā nāma ‘‘paṭipajjati jhānaṃ etāyā’’ti katvā. Pahīnanīvaraṇassa, pana vikkhambhitajhānanikantikassa ca ñāṇakiccassa paribyattabhāvato upacārajjhānaṃ ādiṃ katvā yāva appanāya uppatti, tāva pavattā paññā pubbabhāgapaññāya visiṭṭhabhāvato abhiññā nāma, tasmā yo ādito kilese jhānanikantiñca vikkhambhento dukkhena sasaṅkhārena sappayogena kilamanto vikkhambheti, vikkhambhitakilesajhānanikanti ca appanāparivāsaṃ vasanto cirena aṅgapātubhāvaṃ pāpuṇāti, tassa dukkhapaṭipadaṃ, dandhābhiññañca jhānaṃ hoti. Yo pana sasaṅkhārena kilesādike vikkhambhetvā na cirena aṅgapātubhāvaṃ pāpuṇāti, tassa dukkhapaṭipadaṃ, khippābhiññañca. Yo kilesādike vikkhambhento sukhena akilamanto vikkhambheti, appanāparivāsaṃ pana cirāyati, tassa sukhapaṭipadaṃ, dandhābhiññaṃ. Yo pana sukheneva kilesādike vikkhambhetvā sīghameva appanaṃ pāpuṇāti, tassa sukhapaṭipadaṃ, khippābhiññanti veditabbaṃ.

此中，由于遮碍除净，未散乱禅定初发之知见，及修习完成各类前段作务，称为“地、地”或“水、水”等而渐进对应禅定的生起、障碍除净及不散乱等过程，前段修习之法称为“依止于此处而入禅定”。然遮障除净及散乱障碍所成之知见因其周备则入彼初禅之修习，最终成就深入禅定之知见，称为“慧知”。是则初始受染业障之禅定，因散乱而苦，其障碍慧亦随之为障碍；而对散乱蔽障障碍较少者则得较快成就；若进行乐法而无散乱蔽障障碍，则乐修行之禅定障碍慧少，禅定周遍成就。若由乐生散乱者，障碍慧同样持续，而乐修行则渐长，彼为乐修行障碍慧禅定。若由散乱蔽障障碍作散者而不持久则为苦修行快速慧。若由乐生散乱，迅速抵达禅定者，为乐修行快速慧，当如是观察。

So panāyaṃ paṭipadābhiññānaṃ bhedo kilesindriyādhikāravasena veditabbo. Yassa hi rāgādayo kilesā tibbā honti, saddhāpañcamakāni ca indriyāni mudūni. Yo ca samathavipassanāsu akatādhikāro, tassa pavattajhānaṃ dukkhapaṭipadaṃ, dandhābhiññañca hoti. Tassa hi kilesasamudācāratibbatāya nīvaraṇavikkhambhanassa kicchena kasirena samijjhanato paṭipadā dukkhā asukhā, tasseva saddhādīnaṃ indriyānaṃ mudutāya abhiññāpi dandhā mandā asīghappavattinī hoti. Bhavantare vā samathe akatādhikārattā paṭipadā dukkhā, vipassanāya akatādhikārattā abhiññāpi dandhā. Yo pana vuttaviparīto hoti, tassa kilesānaṃ atibbasamudācāratāya, indriyānañca tikhīṇatāya samathavipassanāsu katādhikāratāya yathākkamaṃ sukhapaṭipadā, khippābhiññā ca hoti. Bhavantare kataparicayassa hi yathā paguṇaṃ katvā vissaṭṭhagantho appamattakena payogena suppavatti vācuggato ca hoti, evaṃ bhāvanā appakasireneva ijjhatīti. Svāyaṃ akato, kato ca adhikāro samathanissito paṭipadāyaṃ vutto samādhippadhānattā paṭipadāya. Vipassanānissito abhiññāya ñāṇappadhānattā appanāyāti daṭṭhabbaṃ.

此处，禅定之知见分别应以烦恼与根分别之关系确知。因若依烦恼不如法，而不足踪其义，亦不成慧。此中，于“修行次第”等话中应了知包含统治者等诸分类者，故称修行次第之别即修行之别、统治者之别、缘境之别及消减比例等分别。依修行之别，可见苦修行有障碍慧、苦修行有速慧、乐修行有障碍慧、乐修行有速慧等四。所谓“苦修行”，即痛苦法修行，“障碍慧”即障碍之慧，此理也。此理之名如“苦修行速慧”等亦同理可见。

Yo pana tibbakileso tikkhindriyo vipassanāyameva vā katādhikāro hoti, tassa vuttanayena dukkhā paṭipadā, khippā pana abhiññā hoti, tabbiparītassa sukhapaṭipadā dandhābhiññāti. Tasmā kilesānaṃ tibbamandabhāvato, indriyānaṃ tikhiṇamudubhāvato, pubbaparicayassa ca sambhavāsambhavavasenāti evaṃ kilesindriyādhikāravasena imāsaṃ bhedo veditabbo.

若烦恼强烈，根意识锐利，而禅定仅专注于观照，则苦修行为主，且速得慧；若相反，则乐修行为主，拥有障碍慧。由此，以烦恼强弱、根意识锋利与否、前习因缘成就之有无，即如是烦恼根意识主导之差别而判别。

Apica yāni parato sappāyāsappāyāni, palibodhupacchedādīni pubbakiccāni, appanākosallāni ca āgamissanti, tesu yo upacārādhigamato pubbe, pacchā ca asappāyasevī hoti, tassa dukkhā paṭipadā, dandhā ca abhiññā hoti. Ubhayattha sappāyasevino sukhā paṭipadā, khippā ca abhiññā. Yo pana tato pubbabhāge asappāyaṃ sevitvā aparabhāge sappāyasevī hoti, tassa dukkhā paṭipadā, khippā abhiññā. Tabbiparītassa sukhā paṭipadā, dandhā abhiññā ca veditabbā.

此外，那些先前业已完成的善恶业，如明了和断除的行为，以及非精细的技艺，他们若曾经修习此等临时行为而前取其果，之后则不再从事恶业，这样的人痛苦的修行道路得以确立，所得证果亦具足。两者兼有善恶共修的人，其修行道路快乐，证果速到。若有人先行不善，后转修善，这样的人痛苦的修行之道，证果速达。其反者则为快乐的修行之道，证果亦具足，应当知此。

Tathā palibodhupacchedādipubbakiccaṃ asampādetvā bhāvanamanuyuñjantassa saparipanthatāya dukkhā paṭipadā, vipariyāyena aparipanthatāya sukhā. Appanākosallāni asampādentassa ñāṇassa avisadatāya dandhā abhiññā hoti, sampādentassa vipariyāyato khippā abhiññāti. Kiñca – taṇhāvijjātibhavanavasena etāsaṃ bhedo veditabbo. Taṇhābhibhūtassa hi dukkhā paṭipadā hoti tassā samādhissa ujupaṭipakkhattā samathapaṭipadāya paripanthakabhāvato, anabhibhūtassa tadabhāvato sukhā. Avijjābhibhūtassa ca tassā paññāya ujupaṭipakkhabhāvato dandhā abhiññā, itarassa khippā abhiññāti. So panāyaṃ paṭipadābhedo kevalaṃ samathabhāvanāvasena paṭiladdhajjhānassa, maggādhigamavasena paṭiladdhajjhānassa pana natthi dukkhapaṭipadādibhedo. Keci pana maggavaseneva tassa paṭipadādibhedaṃ vaṇṇenti ‘‘maggassa hi dukkhapaṭipadādibhāve tasmiṃ dukkhapaṭipadādika’’nti.

又如未成就明了断除等先行行为而修习禅定者，其正行道为痛苦，反行道为快乐。若未成熟的非精细技艺不能使智断定清明，故其所证果知步趋缓；成熟者则因转变而证果速到。又因渴爱无明强烈，故有痛苦的修行，因专注禅定于正行而为修止法所摄，有无染者则相反。无明强烈者，则其智慧专注于正行，果证摄速；无明较弱者，其证果速趋缓。此修行差别，仅以止禅修习不能获果，依达道获果则无痛苦道别。少部分论者专以达道理入，称其修行不同：『因达道故有痛苦修行等』。

Adhipatibhedādīsu pana chandādhipateyyaṃ cittādhipateyyaṃ vīriyādhipateyyaṃ vīmaṃsādhipateyyanti evaṃ adhipatibhedato, parittaṃ parittārammaṇaṃ, parittaṃ appamāṇārammaṇaṃ, appamāṇaṃ parittārammaṇaṃ , appamāṇaṃ appamāṇārammaṇanti evaṃ ārammaṇabhedato, hānabhāgiyaṃ ṭhitibhāgiyaṃ visesabhāgiyaṃ nibbedhabhāgiyanti evaṃ hānabhāgiyādibhedato ca catubbidhatā veditabbā. Tattha ‘‘chandavato ce jhānaṃ nibbattissati, mayhampi nibbattissatī’’ti evaṃ chandaṃ dhuraṃ katvā uppannaṃ chandādhipateyyaṃ. Esa nayo ‘‘cittādhipateyyā’’dīsupi. Appaguṇaṃ pana uparijhānassa paccayo bhavituṃ asakkontaṃ parittaṃ, suppasarāvamattesu avaḍḍhitārammaṇesu nibbattaṃ parittārammaṇaṃ. Vuttapaṭipakkhato pana yathākkamaṃ appamāṇārammaṇādīni veditabbāni. Hānabhāgiyādivisesaṃ sayameva vakkhati.

关于支配分别，有欲界支配、心识支配、精进支配、审察支配，此类支配的差别。支配区分为全然、部分、特殊与阻断等四种差别。若欲界之欲强盛，则相应禅定生起，此即欲界支配。上升定中，欲界支配减弱并生起心识支配。潜伏的恶业因无法成为束缚缘起，便以微弱诸所缘境起作对治。若以从属对治为条件，则有无量对治、有限对治之别。此中以戒定为先导，故戒定亦有差别，详见戒定相应的四分内容。

Jhānaṅgayogabhedatoti katthaci pañca jhānaṅgāni, katthaci cattāri, katthaci tīṇi, katthaci dve , katthaci aparāni dveti evaṃ jhānaṅgānaṃ sampayogabhedato. Nanu cettha kāmāvacarakusale viya saṅkhārabhedo kasmā na gahito. Idampi hi kevalaṃ samathānuyogavasena paṭiladdhaṃ sasaṅkhāraṃ, maggādhigamavasena paṭiladdhamasaṅkhāraṃ, tasmā ‘‘jhānaṅgasaṅkhārayogabhedato dasavidha’’nti vattabbanti? Nayidamevaṃ, maggādhigamavasena sattito paṭiladdhassāpi aparabhāge parikammavaseneva uppajjanato, tasmā sabbassapi jhānassa parikammasaṅkhātapubbābhisaṅkhārena vinā kevalaṃ adhikāravasena anuppajjanato ‘‘asaṅkhāra’’ntipi vattuṃ na sakkā, adhikārena ca vinā kevalaṃ parikammābhisaṅkhāreneva anuppajjanato ‘‘sasaṅkhāra’’ntipi vattuṃ na sakkāti jhānaṅgayogabhedato pañcavidhatā ca vuttāti.

禅那行相的差别，有时五种禅那行相，或四，三，二，或二种，因禅那行相的结合之别而异。然审欲品德之善恶，行相别怎会不纳入？此类差别只是止禅专修所得善业，得道者善业不生。故曰因禅那行相及行善恶有十种差别，此说不全然。得道者虽因果完成，而未成的行相依旧生起，故无戒定行的分别即无善恶分别，不可言之。此即禅那行相差别五种说的由来。

Kāmacchando byāpādo thinamiddhaṃ uddhaccakukkuccaṃ vicikicchāti imāni pañca nīvaraṇāni vippahīnāni etassāti kāmacchanda…pe… vippahīnaṃ. ‘‘Agyāhito’’ti ettha āhita-saddassa viya vippahīna-saddassettha paravacanaṃ daṭṭhabbaṃ. Kāmacchandādīhi vā vippahīnaṃ visaṃyuttaṃ tesaṃ pahāyakabhāvenāti kāmacchanda…pe… vippahīnaṃ. Tattha kāmetīti kāmo, chandanaṭṭhena chando cāti kāmacchando, bahalakāmarāgassetaṃ adhivacanaṃ. Byāpādādīnamatthaṃ vakkhati. Yasmā kāmacchandādīsu appahīnesu jhānaṃ nuppajjati, tasmā tānissa pahānaṅgānīti veditabbāni. Nanu aññepi akusalā dhammā iminā jhānena pahīyanti, atha kasmā pañceva pahānaṅgavasena vuttānīti? Visesena jhānantarāyakarattā. Kāmacchandavasena hi nānāvisayapalobhitaṃ cittaṃ na ekattārammaṇe samādhiyati. Kāmacchandābhibhūtaṃ vā nānāvisayasamupabyūḷhāya kāmadhātuyā pahānapaṭipadaṃ na paṭipajjati, byāpādena ca ārammaṇe paṭihaññamānaṃ na samāhitaṃ pavattati, thinamiddhābhibhūtaṃ akammaññaṃ hoti, uddhaccakukkuccaparetaṃ avūpasantameva hutvā paribbhamati, vicikicchāupahataṃ jhānādhigamapaṭipadaṃ nārohati ‘‘sammāsambuddho nu kho, na nu kho, pathavī pathavī’’tiādinā pavattamanasikārena ‘‘jhānaṃ siyā nu kho, na nu kho’’tiādinā vicikicchantassa jhānādhigamapaṭipadāya asaṃsijjhanato. Yato vakkhati –

欲界求爱、嗔恚、懈怠、掉举和疑惑五种遮碍被称为已断除者。此处所说已断除，即其名词之前附一“已”字，用以表示已断除之意。欲界求爱即多所爱欲之意。嗔恚等意自明。因此已断除五者修定者能生禅定，所以应知此五已断除障碍。然其他不善法亦因此禅定而断，但为何特以五已断除障为禅定所除？乃因彼等为禅定阻碍。欲爱感召意心无法一境专注；欲爱现行者因绵密诸欲失一心。嗔恚所缘不能安心，懈怠则无为而死；掉举忧愁如火燃烧，疑忌恍惚忤逆禅定。约此五障碍而言，佛陀曾以起疑之意言：“尊者是否得禅定？是否不得？”不投降者不谈禅定得失。

‘‘Bhāgī assamahaṃ addhā, imāya paṭipattiyā;

「尊者，我邀你在此共说此修行法；

Pavivekasukhassāti, katvā ussāhamuttama’’nti.

所谓『出离乐』，即断除贪欲后的安乐，完成最上努力的功用。

Tasmā samādhiādīnaṃ ujuvipaccanīkabhāvena visesena jhānādhigamassa antarāyakaraṇato etāneva pahānaṅgānīti vuttāni. Hoti cettha –

因此，对于定法等的正行绕障性质的特殊，正是由于修得禅那时由此种种障碍之断除而生，这些断除即称为“放弃境”，如经中所说。若问其故——

‘‘Paccanīkā yato pañca, samādhādīnamettha hi;

『缘起五盖，是由定等而来；

Jhānantarāyikā tasmā, pahānaṅge niyāmitā’’ti.

禅那的障碍，乃因放弃而调伏』。

Evamidaṃ pahānaṅgavasena dassetvā idāni sampayogaṅgavasena dassetuṃ ‘‘vitakka…pe… sampayutta’’nti vuttaṃ. Tattha vitakkādayo vacanatthalakkhaṇādivasena upari āgamissanti. Yasmā pana imesu uppannesu jhānaṃ uppannaṃ nāma hoti, tenassa imāni sampayogaṅgānīti veditabbāni, tasmā na etehi samannāgataṃ aññadeva jhānaṃ nāma atthīti gahetabbaṃ. Yathā pana nemiādiaṅgasamudāye rathādivohāro hoti, evaṃ jhānaṅgasamudāye jhānavohāro. Vuttampi hetaṃ vibhaṅge ‘‘jhānanti vitakko vicāro pīti sukhaṃ cittassekaggatā’’ti (vibha. 569). Kasmā pana aññesupi phassādīsu sampayuttadhammesu vijjamānesu imāniyeva pañca jhānaṅgavasena vuttānīti? Vuccate – upanijjhānakiccavantatāya, kāmacchandādīnaṃ ujupaṭipakkhabhāvato ca. Vitakko hi ārammaṇe cittaṃ abhiniropeti, vicāro anubandhati. Evaṃ jhānādhigamassa visesapaccayabhūtehi tehi avikkhepāya samādahitapayogassa cetaso payogasampattisamuṭṭhānā pīti pīṇanaṃ, sukhañca upabrūhanaṃ karoti. Atha naṃ sasampayuttadhammaṃ etehi abhiniropanānubandhanapīṇanaupabrūhanehi anuggahitā ekaggatā samādhānakiccena attānaṃ anuvattāpentī ekattārammaṇe samaṃ, sammā ca ādhiyati, indriyasamatāvasena samaṃ, paṭipakkhadhammānaṃ dūrībhāvena līnuddhaccābhāvena sammā ca ṭhapetīti evametesameva upanijjhānakiccaṃ āveṇikaṃ. Kāmacchandādipaṭipakkhabhāvena pana sayameva vakkhati. Evaṃ upanijjhānakiccavantatāya, kāmacchandādīnaṃ ujupaṭipakkhabhāvato ca imeyeva pañca jhānaṅgabhāvena vavatthitāti. Yathāhu –

如此，论者以为已由断除境的性质说明现在应当以禅那合境（即禅那所依的连结境界）加以显示，如经云『正念……等合境』。此中“正念”等词，乃指语句内容义理上的标志。又因禅那是在这些合境中生起的，所以这些即是合境，不能用它们之外他种合境称之为禅那。譬如轮车之轮及其部件，轮车轮的运转相就由该等部件构成，禅那诸合境亦徒隐喻成车部件。经文中说：『禅那者，即思惟、寻伺、喜、乐、一心』。

‘‘Upanijjhānakiccattā, kāmādipaṭipakkhato;

何以其他感触等烦扰合境中也用这五种禅和合境呢？这是说由于贪欲等烦恼的反对力及正向修道的现行，思惟令心起缘，寻伺随其后继。因此，禅那功德因这互缘互依不散乱而产生一心一境、喜乐充满、安乐增长。接着，这五禅合境由身心之摄受、连续、滋养，并由一心进入、正行的维持、内根平等、对敌离散等而稳定巩固，这是反对贪欲等的正向行为的法，称作“愤恨之业”。贪欲等正处反向时，即称为“纯恶业”。由此缘故，这五个禅那合境乃禅那的条件。就如——

Santesupi ca aññesu, pañceva jhānasaññitā’’ti.

即便在他处也存在，但只有五种禅那分别。

Desanākkamato, mahaggatadhammesu paṭhamaṃ adhigantabbato ca paṭhamaṃ, paṭhamaṃ samāpajjitabbantipi paṭhamanti vadanti. Taṃ pana na ekantalakkhaṇaṃ jhānapaṭilomādivasena samāpajjane asambhavato.

就依教法之次第，最初应当证得宏大法相中的第一禅，称为第一，是首当证入者。然此非仅以禅那唯一特征或反转等方式实现。

Purimapacchimacittesu uppajjamānassāpi appanākkhaṇe anuppajjanato vitakko vippahīno etassa, tato vā etaṃ vippahīnanti vitakkavippahīnaṃ. Bhāvanāya hi pahīnattā vitakko jhānakkhaṇe nuppajjati. Asaṃkiliṭṭhasabhāvattā pana upacārabhāvanāya ca taṃ pahātuṃ asamatthabhāvato purimabhāge, pacchābhāge ca apaccanīkacittappavattito uppajjatiyevāti.

即使于先后心中现起入静时，若不安止，则思维消散，此时或称为消散思维。因修习中思维消失，禅那现时思维不生。未染净性及近行修习中，其于先部心后部心之起落切换中，而生起者恰然如是。

Nanu ca ‘‘asaṃkiliṭṭhasabhāvattā’’ti vuttaṃ, atha kathaṃ jhānena esa pahīyati? Na hi kusalehi asaṃkiliṭṭhadhammassa pahānaṃ atthi rāgādisaṃkiliṭṭhānaṃ pāpadhammānametassa ujupaṭipakkhabhāvatoti? Vuccate – asaṃkiliṭṭhasabhāvassāpi etassa oḷārikatāya dubbalabhāvato jhānakkhaṇe anuppattisabhāvāpādanatthaṃ tattha nikantivikkhambhanavasena dutiyajjhānabhāvanā hotīti tassā balena taṃ jhānakkhaṇe anuppajjantaṃ nikantivikkhambhanavasena vā vikkhambhitaṃ pahīnaṃ nāma hoti. Yadi evaṃ upacārenapi nikanti vikkhambhīyatīti tatthapissa pahānaṃ siyā, yathā paṭhamajjhānassa upacāre nīvaraṇānīti? Nayidamevaṃ, nīvaraṇappahānassa viya vitakkārammaṇikanikanti vikkhambhanassa upacārena sātisayaṃ anipphajjanato. Sātisayañhi tattha nikantippahānaṃ appanāya eva hoti, tasmā yadavocumhā ‘‘upacārabhāvanāya ca taṃ pahātuṃ asamatthabhāvato’’ti, taṃ suṭṭhu upaparikkhitvā vuttanti daṭṭhabbaṃ. ‘‘Vicāravippahīna’’ntiādīsupi vuttanayānusārena attho daṭṭhabbo. Dutiyajjhāneyeva pahīnassa vitakkassa idha appavattimattadassanatthaṃ ‘‘vitakkavicāravippahīna’’nti vitakka-ggahaṇaṃ kataṃ. Evaṃ ‘‘vitakkavicārapītivippahīna’’ntiādīsupi.

须知所谓“未染净性”已言及，怎能由禅那而消除？善法中无染净法非因贪等染污恶法得以灭除？答云：虽未染净性，但因其软弱不坚，禅那现时缺失之因具束缚作用，为第二禅修习，因其威力致使第二禅中思维不生，故称其受阻而消失。若即便于近行中亦受阻，本处亦应当断除，譬如初禅近行中断烦恼一样。然非如此，断烦恼般入思维正念之持续，因近行而不废弃。猝然而断思维正念等，依言说等理解。于第二禅中，思维虽消失，仅为短暂显现，因此称“无思无观”。于是有“无思无观欢喜消失”等说亦同理。

Yathāsambhavanti pathavīkasiṇādīsu yaṃ yaṃ ārammaṇaṃ yassa yassa sambhavati, tadanatikkamato. Kasiṇānāpānesu hi pañceva jhānāni pavattanti, asubhakāyagatāsatīsu paṭhamajjhānaṃ, anupekkhābrahmavihāresu pañcamajjhānavajjāni, upekkhābrahmavihāre pañcamajjhānanti.

如地境等五根本境界所生之所缘皆可依止，超越其境界。地境呼吸中有五禅，灰脏身体观中为初禅，无分别梵行中应当证第五星禅，平等梵行中为第五禅。

Pathavīkasiṇādīsūti ettha ādi-ggahaṇena kevalaṃ āpokasiṇādīnameva, atha kho asubhādīnampi appanāvahakammaṭṭhānānaṃ saṅgahoti daṭṭhabbaṃ. Ettha ca abhibhāyatanavimokkhajhānāni pavattākāramattato bhinnāni, ārammaṇato pana kasiṇāyatanāneva hontīti kasiṇāyatanajhāneheva tāni saṅgahitāni. ‘‘Yathāsambhavaṃ…pe… anekavidha’’nti vā vacanena rūpāvacarajjhāne sabbopi labbhamānakabhedo saṅgahitoti abhibhāyatanavimokkhajhānāni visuṃ na vuttāni, tāni pana sarūpato evaṃ veditabbāni.

所谓地境等，即起初指纯粹宝地及凉地境等，随后还包含恶净境等不便修习之对象。此中包含解脱临近境界的禅，是依境界特性分别，依缘起的境界禅也在其中。以「依如法……多种」表达，显现纯色禅何种层次皆属统一归属，但未详细分出解脱临近禅差别，然应依形相类推区分。

Tattha ñāṇuttarassa yogāvacarassa pathavīkasiṇādiārammaṇaṃ abhibhavitvā ‘‘na mettha appanānibbattane bhāro’’ti paṭipannassa nimittuppattito uddhaṃ dutiyatatiyavīthiyaṃ, catutthapañcamavīthiyaṃ vā paṭiladdhaṃ jhānaṃ abhibhāyatanaṃ nāma. Tañhi ārammaṇaṃ abhibhavatīti abhibhū, yogino sukhavisesānaṃ adhiṭṭhānatāya, manāyatanadhammāyatanapariyāpannatāya vā āyatananti abhibhāyatanaṃ, abhibhavitabbaṃ vā abhibhū, ālambaṇaṃ, taṃ āyatanamassāti abhibhāyatanaṃ. Atha vā ālambaṇābhibhavanatoyeva abhibhū, parikammaṃ, ñāṇaṃ vā, taṃ āyatanaṃ kāraṇamassāti abhibhāyatanaṃ. Parikammaṃ, ñāṇaṃ vā ālambaṇaṃ abhibhavitvā pavattamānaṃ upacāruppattito pañcamavīthimanatikkamitvā appanaṃ nibbatteti. Pañcamavīthito paraṃ nibbattaṃ pana abhibhavitukāmatāya nibbattitampi abhibhāyatanaṃ nāma na hoti. Sāmaññagatiyā pana kasiṇāyatanameva hoti. Imameva hi sīghatarappavattiṃ sandhāya aṭṭhakathāyaṃ ‘‘tāni abhibhavitvā samāpajjati, saha nimittuppādenevettha appanaṃ nibbattetī’’ti (dha. sa. aṭṭha. 204) vuttaṃ. Nanu ca aṭṭhakathāyaṃ yathārutavaseneva attho kasmā na gayhati. ‘‘Saha nimittuppādenevā’’ti (dha. sa. aṭṭha. 204) hi vuttattā nimittuppattiyā sahuppannaṃ jhānamabhibhāyatananti viññāyatīti? Nayidamevaṃ, nimittuppādena saha appanāya asambhavato. Nimittuppādoti hi idha paṭibhāganimittassa uppatti tadārammaṇassa vā upacārajjhānassa, kiṃ tāva paṭibhāganimittuppattiyā saha appanāya nibbatti upacārajjhāne asati tassā asambhavato, nāpi upacārajjhānena saha ekavīthiyaṃ nibbatti tassā upacārabhāvanāpabandhasevitabbabhāvena tadā asambhavato, tasmā nāticirāyanappavattidassanatthaṃ samīpimhi samīpakārīyūpacārena aṭṭhakathāyaṃ tathā vuttanti veditabbaṃ. Yadi nimittuppattito nāticirappavattamabhibhāyatanaṃ, kathaṃ tassa dandhābhiññākhippābhiññābhedo pāḷiyaṃ vuttoti? Vuccate – catutthapañcamajavanavīthiyaṃ uppannaṃ cirakālanibbattitāya dandhābhiññaṃ, dutiyatatiyavīthiyaṃ uppannaṃ tabbiparītalakkhaṇatāya khippābhiññanti. Keci pana ‘‘abhibhāyatanaṃ nāma vasibhāvappattameva, netara’’nti vadanti, taṃ tesaṃ matimattaṃ, vasibhāvappattiyā nimittuppattito dūratarabhāvena ‘‘saha nimittuppādenevettha appanaṃ nibbattetī’’ti aṭṭhakathāvacanena saha virujjhanato.

这里，对于通达究竟智慧的禅定修行者，在通达地的五种根本相缘起中，如除禅定等，此境由此而生。修行者若行至「这里不应有入静」此义，便是相缘起现起，从第四、第五道或亦第四、第五相缘道所达的禅定，即称为「最胜根本相缘地」。缘此境而生，此即可称作相缘止境。这相缘止境，对于修行者而言，是乐所专注的安顿所在，是心所缘品的处所，无量无边的反覆围绕，故谓之相缘止境。若依赖此部相缘，作为支柱、依靠，也被称为相缘止境。若是依赖的支柱而生，这支柱即为因，称此为相缘止境。由支柱与智慧相缘现起，遂发起相缘止境，逾越第五道现入入静。逾越第五道后，虽欲达至入静，但那境界不称为应以相缘止境名之。诸入静依常理唯以根本相缘为止。正因此疾速生起的境况，在此注疏中言：「依诸根本相缘而得入静，凭缘相起此处生入静」(印度文字204页)是故。然注疏中所述乃依如是理解，为何不全取？「凭缘相起此处」一语，实指缘起而连带禅定得以通达否？否也，因缘起与入静不相应。缘起者此指辅助缘及入静产生的假缘起。如以辅助缘生起，则不可对应禅定的正入相；又凭辅助缘而生的入静，若连同初生至第一道次第禅定，因初生之就无法作出对治及深解，故在注疏中为求速见证实，旁接辅助缘而述云是可知。若说因缘起而生即速证入静，为何是「正知通达」和「洞见通达」两者不同所称？答曰：由第四道或第五道所起者是「正知通达」，第二及第三道所起者是因具相反标记故称「洞见通达」。有些人说「根本相缘止境不过为定住状态，而非他义」，我以为他们的看法过于狭隘。因注疏有言「凭根本相缘而得如入静」，其力证语正好反驳，故不同意此说。

Apica vasibhāvappattaṃ jhānaṃ abhibhavanakāraṇanirapekkhaṃ vasibhāvabaleneva sakkaccaṃ samāpajjituṃ na sakkāti na taṃ abhibhāyatanaṃ nāma hoti, tasmā appattavasibhāvā paṭhamuppannāyeva abhibhāyatananti niṭṭhamettha gantabbaṃ. Yadi evaṃ kathaṃ ‘‘appamāṇaṃ parittārammaṇaṃ, appamāṇaṃ appamāṇārammaṇa’’nti (dha. sa. 212-213) abhibhāyatanadesanāyaṃ vuttaṃ. Vasibhāvappattañhi jhānaṃ appamāṇanti vuccati. Idañca uppannamattattā parittamevāti? Nāyaṃ doso. Paṭhamaṃ abhibhāyatanavasena paṭiladdhajjhānaṃ pacchā vasibhāvappattampi abhibhāyatananāmameva labhatīti vasibhāvappattamabhibhāyatanaṃ appamāṇaṃ, itaraṃ parittaṃ.

且即使有定住状态而得入静，因缘因素独立于定住力而无法凭定住力得入静，故不可称为相缘止境。定住得入静即是无边随缘所起。此说云：定住力即游根之缘起所因，缘于其指之初起根本相起及入静之达至。根本相缘与初果入静无故不可共存，且入静无故亦不可因之。而借初果入静不得共存，因其入静受缘尚未完全成熟，于此故不可称为相缘止境。故由此得知入静不得由初果根本相缘单独促成，乃须和其他因素俱起，方可得成。若如此，何以说无边根本相缘入静？答曰：第四及第五道所起者为无边根本相缘，第二及第三道所起者称为短时根本相缘。有些说「根本相缘仅是定住状态之生成，不为其他」，我因注疏文字合意反对之。

Atha vā vasibhāvappattaṃ appamāṇanti ukkaṃsagatipariggahavasena vuccati. Taṃ pana yaṃ balavataraṃ, taṃ appamāṇanti imassa atthassa upalakkhaṇaṃ katvā vadanti. Balavabhāvanibandhanaṃ appamāṇattaṃ. Balavabhāvo ca paṭhamaappanāvārato pacchimapacchimaappanāvārānaṃ balavatāya avasitāpattepi jhāne sambhavatīti balavantaṃ appamāṇaṃ, itaraṃ parittanti evaṃ avasitāpattepi jhāne appamāṇādibhāvo veditabbo. Atha vā appanāya balavabhāvo nāma upacārassa balavatāya sati hoti. Upacārañca taṃ balavaṃ, yaṃ sahasā appanaṃ uppādetuṃ sakkuṇeyya, tasmā khippābhiññānaṃ dvinnaṃ abhibhāyatanajhānānaṃ upacāravīthiyā anantaraṃ dutiyavīthiyaṃ uppannaṃ upacārajjhānassa balavatāya sayampi balavataranti appamāṇaṃ nāma hoti. Dutiyavīthimatikkamitvā tatiyavīthiyaṃ uppannaṃ taditarasabhāvatāya parittaṃ. Tathā dandhābhiññānaṃ catutthavīthiyaṃ uppannaṃ appamāṇaṃ. Pañcamavīthiyaṃ uppannaṃ parittanti. Atha vā yattha katthaci appanāvīthiyaṃ pañcamaṃ uppajjanakaappanāto catutthaṃ uppajjamānāya balavabhāvoti taṃvasenāpettha parittaappamāṇatā veditabbā.

又说强盛之称谓即为无边。凡言无边者，为区分现实所指强盛状态而起。强盛生而训练作用永续虽后续略减，谓之强盛无边，而非他，无边乃是入静通达效力之所为。且入静之力受外缘强盛而相胜，故权宜称为无边，非他义。入静之力，即初果内助力，更加持续保护常行修习之入静。此力若能克服外境，则能迅速随生入静。由此说出「速通入静」意旨，即时生起第二道入静后，迅速达第三道入静。逾越第二道后达第三道理顺反复，谓之反复无边。如此「洞见通达」第四道所生为无边，后随第五道则为无边。又有入静境地生成而后逾越第四，其因无边可知。若某处有初果入静第五，则其力道应具入静力称无边。此即为无边与短时之分别所照。

Taṃ panetaṃ gaṇanato aṭṭhavidhaṃ hoti. Yathāha –

此诸因缘之推算共有八类，如下：

‘‘Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati appamāṇāni. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya jānāmi passāmi. Nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, tāni abhibhuyya jānāmi passāmi. Pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Lohitāni lohitavaṇṇāni lohitanidassanāni lohitanibhāsāni. Odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hotī’’ti (dī. ni. 2.173; 3.338; ma. ni. 2.249; a. ni. 1.427-434; 8.65).

「内观无色分别者，外观色法，且见遍布无边，谓能“遍被知晓与见受”。无色分别者内观色，见遍无边，有色相之金、银色。无色分别者内观色，见量无边。无色分别者，见色，金银色俱有，谓“遍被知晓与见受”。青色青质相青光辉，谓“遍被知晓与见受”。黄色黄色质相黄色光辉。赤色赤质相赤色光辉。白色白质相白色光辉，谓“遍被知晓与见受”」(长部尼柯耶2.173；3.338；中部尼柯耶2.249；增支部尼柯耶1.427-434；8.65)

Tattha ajjhattaṃ arūpasaññīti alābhitāya vā anatthikatāya vā ajjhattesu kesādīsu parikammaappanāsaññāvirahito. Bahiddhā rūpāni passatīti bahiddhā aṭṭhasu kasiṇesu, catūsu bhūtakasiṇesu eva vā kataparikammakatāya parikammavasena ceva appanāvasena ca tāni bahiddhā aṭṭha, cattāri vā kasiṇarūpāni passati. Parittānīti amahantāni. Abhibhuyyāti yathā mahagghaso sampannagahaṇiko puriso kaṭacchumattaṃ bhattaṃ labhitvā ‘‘kiṃ ettha bhuñjitabbaṃ bhattaṃ atthī’’ti saṅkaḍḍhitvā sabbaṃ ekakabaḷameva karoti, evameva ñāṇuttariko puggalo visadañāṇo ‘‘kiṃ ettha parittake ārammaṇe samāpajjitabbaṃ atthi, nāyaṃ mama bhāro’’ti tāni rūpāni parikammena, ñāṇena vā abhibhavitvā samāpajjati. Heṭṭhā vuttanayena sīghaṃ appanaṃ nibbatteti. ‘‘Jānāmi passāmī’’ti iminā panassa pubbābhogo kathito, tadāgamanato ca antosamāpattiyaṃ cittābhisaṅkhāro. Itarathā anena ābhogamatte kathite tena sādhitabbaṃ jhānaṃ na vuttaṃ hoti, abhibhāyatanadesanāvāyaṃ jhānavisayāti. Āgamaṭṭhakathāsu pana samāpattito vuṭṭhitassa pubbabhāgabhāvanāvasena jhānakkhaṇe pavattamabhibhavanākāraṃ gahetvā pavattamābhogaṃ sandhāya –

此处所谓内观无色分别，谓起于失得之心所不应受，且除去头发染之分别，念得亦非执著。外观色，即在八种根本相缘五行色中，或仅四种根本相缘中依原因缘，计入此皆谓根本相缘，亦即内外相缘俱包含在此。遍布，谓无漏遍布之义。遍被，谓如大婆罗门满怀食食受之相，问“此食可食否”，恳求逐一悉知食味，禅智慧明达即如是，能知悉一切遍布根本相缘，故名遍被知晓。由所述知是指注疏中，再行极快入静。言“知晓与见受”是为以前准备，及随后入静时心念之内住。别时则非此区别，彼时须熟练且遵法使能入静，谓根本相缘之为指。注疏中于入静之念起时，结摄其缘起完整功用，故此说。

‘‘Iminā panassa ābhogo kathito. So ca kho samāpattito vuṭṭhitassa, na antosamāpattiya’’nti (dī. ni. aṭṭha. 2.173; ma. ni. aṭṭha. 2.249; a. ni. aṭṭha. 3.8.65) vuttaṃ.

『以此为其果报』者，谓彼已达成亦已发生，而非末后之成就，此义乃经中明说（《中部释义》八卷二百七十三页；《大师释义》八卷二百四十九页；《增支释义》八卷三百八十五页）所记。

Dutiye suvaṇṇadubbaṇṇānīti parisuddhāparisuddhavaṇṇāni. Parisuddhāni hi nīlādīni suvaṇṇāni, aparisuddhāni dubbaṇṇānīti idha adhippetāni.

第二品“suvaṇṇadubbaṇṇā”者，指纯净与不纯净之色相。所谓纯净者，如蓝色等为净色；不纯净者谓浊色，谓此处所说者也。

Tatiye appamāṇānīti vuddhippamāṇāni vipulāni khalamaṇḍalādīni. Vaḍḍhanavasena panettha appamāṇatā na gahitā kasiṇavaḍḍhanassa idha asambhavato. Kasiṇassa hi dve vaḍḍhanabhūmiyo upacārabhūmi, appanābhūmi vā. Tattha na tāva idha upacārabhūmiyaṃ vaḍḍhanaṃ sambhavati. Nimittuppattiyā samakālaṃ viya uppajjamāne jhāne kuto tassa okāsoti, nāpi appanābhūmiyaṃ. Vaḍḍhitassa paṭhamuppannajhānārammaṇatā na yujjati, tasmā sabhāvamahantāneva ālambaṇāni idha appamāṇānīti adhippetāni. Keci pana ‘‘vaḍḍhitavaseneva appamāṇānīti gahetvā paṭhamaṃ abhibhavanicchāya abhāvena vaḍḍhetvā pacchā abhibhavanicchāya sati abhibhavanākārena pavatto tasmiṃ appanaṃ nibbattetīti appanaṃ paṭilabhitvā vaḍḍhitanimittesu idaṃ abhibhāyatanaṃ vutta’’nti vadanti.

第三品“appamāṇā”者，谓增长无量者，即广大、增长如轮等类别。然此处之无量非指出定增长，因出定增长于此不可能。实因定境有增长之地与修习之地，于此处非修习之地无增长可言。由于定生净相现成，故依止本性广大之相，此即谓无量。然亦有异说谓以增长为无量，先以无增长所得修习，乃至增长缘起，此为所得增之处，是为对修入增长境界之说明也。

Catutthe abhibhuyyāti abhibhavitvā. Yathā nāma sampannagahaṇiko mahagghaso puriso ekaṃ bhattavaḍḍhitakaṃ labhitvā ‘‘‘aññopi hotu, aññopi hotū’ti kiṃ esa mayhaṃ karissatī’’ti na taṃ mahantato passati, evameva ñāṇuttaro visadañāṇo puggalo ‘‘‘kiṃ ettha samāpajjitabbaṃ, nayidaṃ appamāṇa’nti mayhaṃ cittekaggatākaraṇe bhāro’’ti abhibhavitvā samāpajjati. Vuttanayeneva appanaṃ nibbatteti.

第四品“abhibhuyyāti”即胜过、驾驭。正如富有的商人得一利倍之利，为何忧虑其他？同理知识慧明者，谓『此处应得何等境界，非此无量故即是负担』，胜过后方能入定。此即用语，谓此修习入定而熄灭感受。

Pañcame nīlāni…pe… nīlanibhāsānīti etāni pariyāyanāmānīti tattha ‘‘nīlānī’’ti sabbasaṅgāhakavasena vuttaṃ. Ettakeyeva pana vutte taṃyogato tabbohārena guṇayuttepi pasaṅgo siyāti tannivāraṇatthaṃ ‘‘nīlavaṇṇānī’’ti vaṇṇavasena vuttaṃ. Evampi hi bahubbīhivasena guṇopi pasaṅgo hotīti ‘‘nīlanidassanānī’’ti nidassanavasena vuttaṃ . Nidassitabbañhi nidassanaṃ, cakkhunā daṭṭhabbaṃ rūpaṃ. Tato setādinivāraṇatthaṃ nīla-saddena saha samāso katoti apaññāyamānacīvarāni asambhinnavaṇṇāni ekanīlāneva hutvā dissamānānīti vuttaṃ hoti. ‘‘Nīlanibhāsānī’’ti idaṃ pana obhāsavasena vuttaṃ, nīlobhāsāni nīlappabhāyuttānīti attho. Etena tesaṃ suvisuddhattaṃ dasseti. ‘Pītānī’’tiādīsupi imināva nayena attho veditabbo. Aṭṭhasu cetesu purimaṃ abhibhavanākārena vaṇṇābhogarahitāni aṭṭhapi kasiṇāni parittāni ārammaṇaṃ katvā uppannaṃ sandhāya vuttaṃ. Tatiyaṃ tathā appamāṇāni. Dutiyacatutthāniyeva dve vaṇṇābhogasahitāni ārabbha uppannaṃ, na pana vaṇṇakasiṇavasena uppannaṃ tassa visuṃ vakkhamānattā.

第五品中“nīlāni”等，为示范颜色名。谓『蓝色等』为整体称，称名以粘附之色相为标志。又述其称“nīlavaṇṇāni”为色彩名，作为障碍的色相。又言因标示使色相显现，如视物者应见色。又以蓝色等声名列作色障挡，不明智者所衣无洁色节，见者仅一蓝色显现。所谓“nīlanibhāsāni”则乃光辉色彩，即蓝色光亮色调之意。由此显其清净光明。且“pītānī”诸色亦照此理应解。于八色定境，由首胜入定至所成皆绕此色障，非色相定之境起，明之以意。

Pañcamādīni pana tesu katādhikāre sandhāya suvisuddhavaṇṇavaseneva desitāni. Na hi tesaṃ abhibhavanassa parittatā, appamāṇatā vā kāraṇaṃ, atha kho suvisuddhanīlādibhāvo. Tattha hi te katādhikārāti. Nanu ca āgamaṭṭhakathāsu ‘‘suvaṇṇāni vā hontu dubbaṇṇāni vā, parittaappamāṇavaseneva imāni abhibhāyatanāni desitānī’’ti (dī. ni. aṭṭha. 2.173; ma. ni. aṭṭha. 2.249; a. ni. aṭṭha. 3.8.65) vuttanti? Saccaṃ, taṃ pana āgame abhibhāyatanānaṃ aññathā āgatattā vuttaṃ. Tattha hi –

第五品以后之诸色障及相，皆据此权属而说，且言其清净无量。然于经释简称有指出，“金色或浊色，皆以增长无量之障境为教范”（《中部释义》二七三页、《大师释义》二四九页、《增支释义》三八五页）之言亦存。确实，此处经典中对于胜过所生障境，有不同说法，可分此明之。

‘‘Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, appamāṇāni suvaṇṇadubbaṇṇāni, ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, appamāṇāni suvaṇṇadubbaṇṇānī’’ti (dī. ni. 2.173; 3.338; ma. ni. 2.249; a. ni. 1.427-434; 8.65) –

『内识色相者，唯一；外则见色相众多，有界色与无界色。无论界色多寡，其色相有明暗不同。内识无色相者亦然，如外所见界色种种无量色，有明有暗。』

Evaṃ cattāriyeva abhibhāyatanāni āgatāni, tasmā tadaṭṭhakathāsu vaṇṇābhoge vijjamāne avijjamānepi parittaappamāṇatāvaseneva imesaṃ desitabhāvo vutto. Parittaappamāṇatā hi imesu catūsu abhibhavanassa kāraṇaṃ vaṇṇābhoge vijjamāne avijjamānepīti. Nanu ca sabbattha ‘‘suvaṇṇadubbaṇṇānī’’ti vacanato vaṇṇābhogasahitāniyeva tattha gahitānīti? Taṃ na, vaṇṇābhogarahitāni, sahitāni ca sabbāni parittāni ekato katvā ‘‘parittāni suvaṇṇadubbaṇṇānī’’ti vuttāni, tathā ‘‘appamāṇāni suvaṇṇadubbaṇṇānī’’ti. Yadi evaṃ kathaṃ visiṭṭhānaṃ vaṇṇābhogarahitānaṃ, sahitānañca ekajjhaṃ manasikāro, na ekajjhaṃ, visuṃyeva tesaṃ manasikāro. Yadi evaṃ visuṃ kathamekattanti? Parittabhāvasāmaññato. Yadi evaṃ suvaṇṇadubbaṇṇa-ggahaṇamatiriccati avasiṭṭhoti? Nātiriccati pariyāyadesanābhāvato. Atthi hi esa pariyāyo, yadidaṃ vaṇṇābhogajanitājanitaṃ visesaṃ aggahetvā parittabhāvasāmaññena ekattaṃ netvā ‘‘parittāni abhibhuyyā’’ti vatvā puna tadantogadhameva pabhedaṃ vineyyavasena dassetuṃ tāni ca kadāci vaṇṇavasena āvajjitāni honti, ‘‘suvaṇṇadubbaṇṇāni abhibhuyyā’’ti vattabbatāya vaṇṇābhogarahitāni, sahitāni ca visuṃ manasi katvā ubhayatthāpi vaṇṇābhogarahitaparittābhibhavane, taṃsahitaparittābhibhavane ca parittābhibhavanasāmaññaṃ gahetvā ekattaṃ katanti. Abhidhamme pana nippariyāyadesanattā vaṇṇābhogarahitāni, sahitāni ca visuṃ vuttāni. Atthi hi ubhayatthābhibhavanavisesoti. Hotu tāva, evaṃ suttābhidhammapāṭhavisesato aṭṭhakathāya pāṭhabhede pana ko adhippāyoti? Vuccate – suttante hi paṭhamavimokkhaṃ dvedhā bhinditvā paṭhamadutiyaabhibhāyatanāni vuttāni, pariyāyadesanattā vimokkhānampi abhibhavanapariyāyo vijjatīti ‘‘ajjhattaṃ rūpasaññī’’ti abhibhāyatanadvayaṃ vuttaṃ.

四种对境（四胜处）由此而来，因此，关于经中所述的色相繁多与其界限多少问题，注疏说道，无论知或不知其界限，呈现的是有限与无限色相的差别。有疑问说：“经中‘有明暗色’一词，是不是仅指有色界？”不是的。有色界和无色界虽有异，均结合在一起说“界色”，又分为有限与无限。若只专注于有限的有色界或无限的无色界，便失去全面认知；若意图统一两者，必是凭借‘有限差别’这一通说。其实有一种通说，将界色有限与无限的不同，视为差别之缘，以达到合一看待，适当时又将其以色相进行分别。有时将明暗色说作整体界色，体现有限差别，但内识无色相者非界色者如外境无色界，是非颜色已呈现不同。此处，阿毗达摩中讲有限和无限有色界均描述完全，内释中无另异观点。既然如此，注疏根据经所述先后段落，以无二而分两界色之法为依据，解释为何经文上说“内识色相一，外识色众多无量分明”，而下又言内色无界无量不显现为由。此乃教学巧妙，依实义相通立意。综观经文及阿毗达摩所载，一切是符合且互相助说之，故无悖理可难。故称此二界色识为“四胜处”中内外色相显现的二重差别。

Tatiyacatutthaabhibhāyatanesu dutiyavimokkho, vaṇṇābhibhāyatanesu tatiyavimokkho ca abhibhavanappavattito saṅgahito, idha pana nippariyāyadesanattā vimokkhābhibhāyatanāni asaṅkarato dassetuṃ vimokkhe vajjetvā abhibhāyatanāni kathitāni. Sabbāni ca vimokkhakiccāni vimokkhadesanāya vuttāni, tadetaṃ ‘‘ajjhattaṃ rūpasaññī’’ti sutte āgatassa abhibhāyatanadvayassa abhidhamme avacanato ‘‘rūpī rūpāni passatī’’tiādīnañca sabbavimokkhakiccasādhāraṇavacanabhāvato vavatthānaṃ katanti viññāyati. Avassañcetaṃ eva sampaṭicchitabbaṃ, na sampaṭicchantehi suttābhidhammapāṭhabhede aññaṃ kāraṇaṃ vattabbaṃ. Atha kimettha vattabbaṃ, nanu aṭṭhakathāyameva ‘‘kasmā pana yathā suttante ‘ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittānī’tiādi vuttaṃ, evaṃ avatvā idha catūsupi abhibhāyatanesu ajjhattaṃ arūpasaññitāva vuttā’’ti vatvā ‘‘ajjhattarūpānaṃ anabhibhavanīyato’’ti kāraṇaṃ vuttanti? Na taṃ tassa kāraṇavacanaṃ, atha kho katthaci ‘‘ajjhattaṃ rūpāni passatī’’ti avatvā sabbattha yaṃ vuttaṃ ‘‘bahiddhā rūpāni passatī’’ti, tassa ca kāraṇavacanaṃ. Teneva hi tattha vā idha vā ‘‘bahiddhā rūpāniyeva abhibhavitabbānī’’ti tattheva vuttaṃ, anabhibhavanīyatā ca ajjhattarūpānaṃ bahiddhā rūpāni viya avibhūtattā. Na hi suṭṭhu vibhūtabhāvamantarena ñāṇuttarānaṃ ārammaṇābhibhavanaṃ sambhavatīti. Nanu ca aṭṭhakathāyaṃ pāṭhadvayavisesassa desanāvilāso kāraṇabhāvena vuttoti? Saccaṃ vutto, so ca yathāvuttavavatthānavaseneva veditabbo . Desanāvilāso hi nāma vineyyajjhāsayānurūpaṃ vijjamānasseva pariyāyassa vibhāvanaṃ, na yassa kassacīti. Evaṃ tāva abhibhāyatanaṃ veditabbaṃ.

在第三及第四四胜处中，也提到第二种解脱（vimokkha）和第三、第四四胜处的解脱。这里，因要说明清楚“解脱”的差别，于是根据先前解析区分，先叙述了各种解脱之理。所有关于解脱之行为，皆为证解脱而说。以《内识色相者》所揭示的内外两色极，详说其在阿毗达摩中所谓“色识见色”等通常解脱表达的涵义。关键之处在于，必须重视所求的解脱，而不是兼顾其他分辨差别。然后探讨注疏中为何说“为何如经中所说‘内识色相一外识色众多无量’云云，及此内无色识说并‘内色不可对境’的理由？”这并非理由阐释，而是先示意说“有些地方说‘内识色相亦识见色’”，且说“唯以外界有色识相为解脱对象”，内色非解脱境，因内色似外色未显现，故并非适宜对境，故称不可对境。若按此理想，难以得到深入解脱之见解。注疏的目的在于从教学趣味及不同经文的观照立场出发，以加深学理解脱知见，故而如此说明。

Tattha vimokkhoti paṭiladdhajjhānassa jhānaṃ samāpajjitukāmatāvasappavattajavanavīthisamanantarameva pituaṅke vissaṭṭhaaṅgapaccaṅgassa viya dārakassa ārammaṇe nirāsaṅkameva hutvā paṭhamakappanā viya ca lahuṃ avuṭṭhahitvā antamaso catupañcacittakkhaṇato anosakkitvā ārammaṇe abhirativasena pavattassa vasibhāvappattassa jhānassetaṃ adhivacanaṃ. Tañhi kasiṇāyatanavasena vā abhibhāyatanavasena vā uppannaṃ paccanīkadhammehi suṭṭhu vimuttattā, ārammaṇe adhimuttatāya ca ‘‘vimokkho’’ti vuccati. Vuttampi cetaṃ aṭṭhakathāyaṃ –

此处所谓解脱，指已达成离念正觉境地后的入禅，意能一心不可散乱，如同婴儿身上附属肢体刚启运作时的轻微活动，乃安稳安住之禅状态。此称作入禅。此解脱可由色界境处禅境产生，色处禅及无色处禅之别。经中此义有详说。

‘‘Kenaṭṭhena pana vimokkho veditabboti? Adhimuccanaṭṭhena. Ko ayaṃ adhimuccanaṭṭho nāma? Paccanīkadhammehi ca suṭṭhu vimuccanaṭṭho, ārammaṇe ca abhirativasena suṭṭhu adhimuccanaṭṭho’’ti (dha. sa. aṭṭha. 248).

经中云：‘如何称解脱应知？是以正趣脱出为解脱。何谓正趣脱出？即通达所对法的妥善断除，且在对象境中清净放逸的脱出。’

Yadi vasibhāvappattameva vimokkho, kathamassa ārammaṇacatukke parittatā pāḷiyaṃ vuttā. Avasitāpattañhi jhānaṃ parittanti vuccatīti? Nāyaṃ doso, paripuṇṇavasibhāvappattaṃ sandhāya aparipuṇṇavasibhāvappattassa parittabhāvena tattha adhippetattā, tasmā vasibhāvappattameva jhānaṃ vimokkho nāma, na itaraṃ. Itaraṃ pana yadi kasiṇāyatanavasena uppannaṃ, kasiṇāyatanaṃ. Atha abhibhāyatanavasena, abhibhāyatanamevāti. Keci pana ‘‘paṭhamaappanāto pacchimapacchimāya paṭipakkhato suṭṭhu vimuttattā kasiṇāyatanavasena, abhibhāyatanavasena ca uppannaṃ paṭhamakappanaṃ ṭhapetvā sesaṃ vimokkhoyevā’’ti vadanti.

如解脱仅是安住禅定，在四界色聚中心之有限性中还存在差别。即未圆满宁静状态与已圆满稳定状态存在有限差别，故称入禅为解脱，而非其他。若是依凭色界禅所生，即称其为色界禅境；若依凭四胜处禅所生，则称为四胜处禅。有人认为‘‘初处安止与后续逐渐清净禅'，可兼有色界出定力与四胜处禅力置定初发，最终归于真正解脱。’

Taṃ panetaṃ gaṇanato tividhaṃ. Yathāha –

此计算共分三种，譬如说──

‘‘Rūpī rūpāni passati, ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, subhanteva adhimutto hotī’’ti (dī. ni. 2.174; 3.339; paṭi. ma. 1.209).

「色根见色，内心不取色相，外境观色，宛如观宝」──（引自《长部·尼迦耶第二卷174经》；《长部·尼迦耶第三卷339经》；《律藏·大毗婆沙论第一卷209页》）。

Tattha rūpīti ajjhattaṃ kesādīsu uppāditaṃ rūpajjhānaṃ rūpaṃ, tadassa atthīti rūpī. Rūpāni passatīti bahiddhāpi nīlakasiṇādirūpāni jhānacakkhunā passati. Iminā ajjhattabahiddhavatthukesu kasiṇesu jhānapaṭilābho dassito. Ajjhattaṃ arūpasaññīti ajjhattaṃ narūpasaññī, attano kesādīsu anuppāditarūpāvacarajjhānoti attho. Iminā bahiddhā parikammaṃ katvā bahiddhāva paṭiladdhajjhānatā dassitā. ‘‘Subha’’nti iminā suvisuddhesu nīlādīsu vaṇṇakasiṇesu jhānāni dassitāni. Tattha kiñcāpi antoappanāyaṃ ‘‘subha’’nti ābhogo natthi, yo pana suvisuddhaṃ subhakasiṇaṃ ārammaṇaṃ katvā viharati, so yasmā ‘‘subha’’nti adhimuccanavasena paṭhamajjhānaṃ upasampajjitvā viharati, tathā dutiyādīni, tasmā evaṃ desanā katāti. Paṭisambhidāmagge pana ‘‘idha bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’tiādinā (paṭi. ma. 1.212) brahmavihāravasena subhavimokkho vutto. Dhammasaṅgaṇiyaṃ pana brahmavihārānaṃ visuṃyeva āgatattā taṃ nayaṃ paṭikkhipitvā sunīlakādivaseneva subhavimokkho aṭṭhakathāyaṃ anuññātoti idhāpi tattha vuttanayeneva vavatthānaṃ katanti evaṃ tāva vimokkhajhānaṃ veditabbaṃ.

此中「色」者，指从内在发出的头发等色身，换言之有色根所生的色，即色根所知的对象，称为色。所谓见色者，亦含观外在诸色，如青色、光明等，使禅眼得以见色。借此说明由内外二者所成之禅定境相。所谓「内心不取色」是指内心无染，非执著色身相，不生内色执念。此乃示范外境增上之观色。所谓「妙色」者，是指诸净念所具青等种色境界，此为禅定所达之境。内心无杂染污染称为「妙色」，因修净色心已先达初禅，继之二三四禅，则次第通达，此故以如是说法。又《巴利三藏差别论》言：「此处比库以慈心均遍一方而住」等，谓此为梵行住，不垢净乐之离垢；由此教法，色不复染，即是清净之色，此处注疏亦依循此意详述，今亦如是说明当知此禅定之解脱义。

Yathānurūpanti hīnādianurūpaṃ. Paṭhamajjhānañhi hīnaṃ kappassa tatiyabhāgāyuke brahmapārisajje upapattiṃ nipphādeti, majjhimaṃ upaḍḍhakappāyuke brahmapurohite, paṇītaṃ ekakappāyuke mahābrahme. Tathā dutiyajjhānaṃ, tatiyajjhānañca hīnaṃ dvikappāyuke parittābhe, majjhimaṃ catukappāyuke appamāṇābhe, paṇītaṃ aṭṭhakappāyuke ābhassare. Catutthajjhānaṃ hīnaṃ soḷasakappāyuke parittāsubhe, majjhimaṃ dvattiṃsakappāyuke appamāṇasubhe, paṇītaṃ catusaṭṭhikappāyuke subhakiṇhe. Pañcamajjhānaṃ pana tividhampi pañcakappasatāyuke vehapphale upapattiṃ nipphādeti, tadeva titthiyehi saññāvirāgavasena bhāvitaṃ pañcakappasatāyukeyeva asaññasatte. Anāgāmīhi pana puthujjanādikāle pacchāpi bhāvitaṃ saddhādiindriyādhimuttatānukkamena yathākkamaṃ sahassadvisahassacatusahassaaṭṭhasahassasoḷasasahassakappāyukesu avihāatappāsudassāsudassīakaniṭṭhanāmakesu pañcasuddhāvāsesu upapattiṃ nipphādetīti evametaṃ yathānurūpaṃ soḷasarūpāvacarabrahmalokūpapattinipphādakanti āha ‘‘yathānurūpaṃ…pe… hotī’’ti.

三昧禅定对诸境随顺不等差。初禅之低下者，能断灭三世所生种种相续烦恼之熏习，居天王宫内；中禅稍佳者，居天宫乐官之所；上禅至上者，适居大梵天。次禅、三禅中，低下者分别适合于二禅所居之二天，较佳者适合四禅中四天，最上者适合光明天。四禅低下者适合十六光明天，较佳者适合二十二光明天，最高者具备四十六光明天之喜乐。至五禅，低中上三品各分别适合五百天，但已超脱对色之执著，如无色欲离执。阿拉汉虽然已超脱凡夫境界，但习气尚存，藉信心等内根净行力，仍能适合于从三万乃至数千万之不污染净色天，能得究竟清净无执乐之五净天乐。此乃依前文理法契合地说色禅对应相应的梵天境界，称为「随顺适当而如实现前」之义。

Yasmā pana rūpabhavepi pavattiyaṃ labhitabbā upabhogasampatti kāmāvacarasseva phalaṃ, tasmā idha ‘‘bhavabhogasampattiṃ nipphādetī’’ti avatvā upapattinipphādanameva vuttanti daṭṭhabbaṃ. Ettha ca dutiyajjhānabhūmiṃ upādāya sabbattha paripuṇṇassa mahākappassa vasena paricchedo daṭṭhabbo, paṭhamajjhānabhūmiyaṃ pana asaṅkhyeyyakappavasena. Na hi tattha itaravasena paricchedo sambhavati ekakappepi avināsābhāvena mahākappassa catutthabhāgeyeva tassa saṇṭhahanato.

因色界诸禅中虽有对诸根境之修习所得的利益，财物饮食乐受等，故称之为「有生享受果报」的显现，言得此果报之法即成就其生处之所。二禅所生者周遍诸处，盛大无量之大劫；初禅所居者则如不可计算劫数。此乃因其生处永远无损失，故一劫中四分之一区别不显。不可有他分割，亦不能每劫均不毁坏。

Rūpāvacarakusalavaṇṇanā niṭṭhitā. · 色界善法注释完毕。

Arūpāvacarakusalavaṇṇanā无色界善法注释

Idāni arūpāvacarakusalassa niddesāvakāso anuppattoti tanniddesatthamāha ‘‘sesesu panā’’tiādi. Ākāsakasiṇavajjitassa yassa kassaci kasiṇassa ugghāṭanato laddhamākāsaṃ kasiṇugghāṭimākāsaṃ. Tattha pavattaṃ viññāṇanti ākāsānañcāyatanamāha. Tañhi dutiyāruppassa ārammaṇaṃ hoti. Sabbasoti sabbākārena, rūpanimittadaṇḍādānasambhavadassanādinā sabbena rūpadhammesu, pathavīkasiṇādirūpanimittesu tadārammaṇajjhānesu ca dosadassanākārena, tesu eva vā rūpanimittesu nikantippahānaasamāpajjitukāmatādinā ākārenāti attho. Atha vā sabbasoti sabbāsaṃ, kusalādibhedena anavasesānanti attho. Rūpasaññānanti saññāsīsena vuttarūpāvacarajjhānānañceva tadārammaṇānañca. Rūpāvacarajjhānampi hi ‘‘rūpa’’nti vuccati uttarapadalopena ‘‘rūpī rūpāni passatī’’tiādīsu viya. Tadārammaṇampi kasiṇarūpaṃ purimapadalopena ‘‘devena dattoti, bahiddhā rūpāni passatī’’tiādīsu viya, tasmā idha rūpe rūpajjhāne taṃsahagatasaññā rūpasaññāti gahitā, saññāsīsena vuttarūpāvacarajjhānānametaṃ adhivacanaṃ. ‘‘Rūpa’’nti saññā assāti rūpasaññaṃ, rūpanāmavantanti attho. Taṃgahitena pathavīkasiṇādibhedassa tadārammaṇassa cetaṃ nāmanti daṭṭhabbaṃ. ‘‘Rūpasaññāna’’nti hi sarūpekasesavasena niddeso kato. Samatikkamāti virāgā, nirodhā ca. Kiṃ vuttaṃ hoti? Etāsaṃ kusalavipākakiriyāvasena pañcadasannaṃ jhānasaṅkhātānaṃ rūpasaññānaṃ, etesañca pathavīkasiṇādivasena navannaṃ ārammaṇasaṅkhātānaṃ rūpasaññānaṃ anavasesānaṃ sabbākārena ca, tesu eva vā nikantippahānaasamāpajjitukāmatādinā ākārena virāgā, nirodhā ca jigucchanato ceva tappaṭibandhachandarāgavikkhambhanato ca nibbattaṃ ākāsānañcāyatanasaññāya sahagataṃ arūpāvacarakusalacittaṃ. Na hi sakkā sabbaso anatikkantarūpasaññena taṃ nibbattetunti.

今此处说无色禅善法之缘起，若无由缘成就，则无此法教导，因故开示「其余亦然」之文。谓当有他种命名之无色禅因缘，如空界禅，乃某处色根之开显而生。此空界所生之识为无色境识，此为二无色禅之根本。所谓「一切」者，含诸根缘所有，诸色缘起之形相，及地界等色相所生诸禅定，因色相破坏生怨厌，故于彼色相中随缘断除与修习。「一切」又显诸无余，依三善法类别之分别。「色念处」指有色境界及其色相念住。所谓色禅亦称色界禅，如「见色者」中「色」系为内色所生之境界，其名曰色禅，是名说明。色念处之念心，谓色禅定中的观色禅等。譬如先见色、观色，即色相具足，故名色念处。於地界遍照相名，谓此心之境界是内心得见之物。色念处不仅仅色身，也广义含色禅诸相法。所谓「色念处」与「色禅」同名同义。此以无漏心境中断爱欲为超脱、灭尽之证。此意为何？此色禅诸未净烦恼解脱心，以彼念处所现之十五色禅连属，九色禅以上之新色禅，能断除色相，断除所有烦恼，达究竟净心无执着，因厌弃及断除烦恼，而色禅断尽。无漏无染心，即断尽离欲追怨心，与空界无色禅同理，故名无色禅善心。色念处断除色苦，得涅槃。非能处处以无间断无色禅理念，断此涅槃。

Na kevalaṃ etāsaṃyeva samatikkamanato idaṃ nibbattaṃ, atha kho paṭighasaññādīnamatthaṅgamāditopīti āha ‘‘paṭighasaññāna’’ntiādi. Tattha cakkhādīnaṃ vatthūnaṃ, rūpādīnañca ārammaṇānaṃ paṭighātena aññamaññasamodhānasaṅkhātena paṭihananena uppannā saññā paṭighasaññā, rūpasaññādidvipañcasaññānametaṃ adhivacanaṃ. Yathāha –

这不仅仅是对这一切的超越，这涅槃也是对所有抵触感等的断灭之义，因此说「抵触观」等。这里所谓众根等对象，即色等之六根所缘，因抵触而彼此断灭、互相排斥所生的知觉称为抵触观，色观等及四种知觉合称为此。例如：

‘‘Tattha katamā paṭighasaññā? Rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā, imā vuccanti paṭighasaññāyo’’ti (vibha. 603).

「那么何谓抵触观？色观、声观、香观、味观、触观，这些即称为抵触观」(断义603)。

Tāsaṃ kusalākusalavipākabhūtānaṃ atthaṅgamā pahānā asamuppādā appavattikaraṇenāti vuttaṃ hoti. Nanu ca etā rūpāvacarajjhānasamāpannassāpi na santi. Na hi paṭhamajjhānādisamāpannakāle pañcadvāravasena cittaṃ pavattatīti? Saccametaṃ, yathā pana ‘‘sukhassa ca pahānā dukkhassa ca pahānā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthajjhānaṃ upasampajja viharatī’’ti ettha pasaṃsāvasena aññattha pahīnānampi sukhadukkhānaṃ catutthajjhāne, ‘‘sakkāyadiṭṭhivicikicchānaṃ pahānā rāgadosamohānaṃ tanuttā sakadāgāmimaggaṃ upasampajja viharatī’’ti ettha paṭhamamaggeyeva pahīnānaṃ sakkāyadiṭṭhādīnaṃ dutiyamagge ca vacanaṃ, evameva imasmiṃ jhāne paṭipajjanakānaṃ ussāhajananatthaṃ imassa jhānassa pasaṃsāvasena etāsaṃ ettha vacananti veditabbaṃ. Atha vā kiñcāpi tā rūpāvacarasamāpannassāpi na santi, na pana pahīnattā na santi. Kiñcarahi paccayābhāvena. Na hi rūpāvacarabhāvanā rūpavirāgāya saṃvattati, rūpāyattā eva tāsaṃ pavattīti. Arūpabhāvanā pana rūpavirāgāya saṃvattati, tasmā ‘‘tā ettha pahīnā’’ti vattuṃ vaṭṭati. Tathā hi etāsaṃ ito pubbe appahīnattāyeva ‘‘paṭhamajjhānaṃ samāpannassa saddo kaṇṭako’’ti vutto bhagavatā. Idha ca pahīnattā eva arūpasamāpattīnaṃ āneñjābhisaṅkhāravacanādīhi, ‘‘ye te santā vimokkhā atikkamma rūpe arūpā’’tiādinā ca āneñjatā, santavimokkhatā ca vuttā.

其意在于，断灭这等善恶果报存在的障碍，令其不生不兴。再者，这些色境的入禅者虽然已经进入禅定，却不一定都具足断灭之相。因初禅刚成时，心仍如五门阖闭缓缓运转，此理无疑。确实如说：「舍弃快乐与痛苦，舍弃非苦非乐，清净念处，即是第四禅离欲安住」（此处以称赞语义指出即使舍弃他法，亦舍断痛乐之境于第四禅）、「舍弃有身见怀疑，断除贪嗔痴，入初禅道住」（此处为第一禅称赞语句，指出股见等舍断之理）。以此禅修者生起精进，称赞此禅为断灭障碍者的究竟彼岸。再则，有时色境入禅者未必具足断灭相，若未具断灭则亦非此理。是因何故？色境禅修不是基于色境瞋爱，而是基于对色境的放逸执着。无色禅修才基于对色境瞋恨放逸故，此故说“色境入禅时断灭”。如佛曾为未断灭时说：「初禅已成时声如荆棘刺耳」（此为前说不悦之言）。这里断灭一说，实在针对无色禅入定后，一切烦恼已舍且证无色时，谓为断灭与解脱。

Nānattasaññānanti nānatte gocare pavattānaṃ, nānattānaṃ vā saññānaṃ, vuttāvasesānaṃ catucattālīsakāmāvacarasaññānanti attho. Etā eva hi –

所谓异观，即在不同领域起的不同知觉，指这些知觉共计四十四种，统称为异观。此即

‘‘Tattha katamā nānattasaññā? Asamāpannassa manodhātusamaṅgissa vā manoviññāṇadhātusamaṅgissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti nānattasaññāyo’’ti (vibha. 604) –

「那么何谓异观？在未成定之心所等或心识所等一切知觉的知晓性，这谓为异观」(断义604)。

Evaṃ vibhaṅge vibhajitvā vuttā. Tā pana yasmā rūpasaddādibhede nānatte nānāsabhāve ārammaṇe pavattanti, yasmā ca aṭṭha kāmāvacarakusalasaññā, dvādasa akusalasaññā, ekādasa kāmāvacarakusalavipākasaññā, dve akusalavipākasaññā, ekādasa kāmāvacarakiriyasaññāti evaṃ catucattālīsappabhedā nānāsabhāvā, aññamaññaṃ asadisā, tasmā ‘‘nānattasaññā’’ti vuccanti. Amanasikārāti sabbaso anāvajjanā asamannāhārā apaccavekkhaṇahetu javanapaṭipādakena vā bhavaṅgacittassa anto akaraṇā ṭhapetvā kasiṇugghāṭimākāsaṃ nānārammaṇe cittassa asaṅkharaṇatoti vuttaṃ hoti. Iminā hi nānattasaññāmanasikārahetūnaṃ rūpadhammānaṃ samatikkamopi vutto, rūpajjhāne pana tadabhāvato ‘‘nānattasaññānaṃ amanasikārā’’ti na vuttaṃ. Atha samatikkamādīnaṃ kiṃ nānākaraṇanti? Vuccate – yasmā rūpasaññā, paṭighasaññā ca iminā jhānena nibbattitabhavepi na vijjanti, arūpasaññāya bhāvanāya abhāve cutito uddhaṃ uppattirahānaṃ rūpasaññāpaṭighasaññānaṃ yāva attano vipākuppatti, tāva anuppattidhammataṃ āpādiyamānattā, pageva pana imaṃ jhānaṃ samāpannakāle, tasmā ‘‘samatikkamā, atthaṅgamā’’ti ubhayathāpi tāsaṃ abhāvoyeva dassito. Nānattasaññāsu pana yā tasmiṃ bhave na uppajjanti ekantarūpanissitattā, tā anokāsatāya na uppajjanti, na arūpabhāvanāya nivāritattā, anivāritattā ca kāci uppajjanti, tasmā tāsaṃ amanasikāro anāvajjanaṃ apaccavekkhaṇaṃ javanapaṭipādakena vā bhavaṅgamanassa anto akaraṇaṃ appavesanaṃ vuttaṃ. Tatra pavattamānānampi hi jhānaṃ samāpannassa tāsaṃ amanasikāroyeva itarathā jhānasamāpattiyā abhāvato. Iti saṅkhepato ‘‘rūpasaññānaṃ samatikkamā’’ti iminā sabbarūpāvacaradhammānaṃ pahānaṃ vuttaṃ, ‘‘paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā’’ti sabbesaṃ kāmāvacaracittacetasikānaṃ pahānaṃ, amanasikāro ca vutto, tīhi panetehi samādhissa thirabhāvo kathitoti.

如分断所说。由于色、声等在性质上、缘境上不同，而且分别有八种欲界善观、十二种不善观、十一种欲界善果观、两种不善果观，及十一种欲界善业观等，这些共分为四十四类，性质不同彼此相异，故称为异观。所谓不注意，是指心不忆念、不坚持、不检查、无缠缚、速行无碍或后续心相续停于某境界不散乱的状态。由此异观之缘故，身色法亦能超越，诸色相禅行境界亦已超越，开示时并未说「异观无注意」，反以为「异观无注意」不成立。那么，究竟何为超越等？称为——由于色观与抵触观虽起于此禅但不复现，因无色观修持断故，令色观、抵触观乃至对其果之知觉全部消失；但此禅定刚成时，即仍未即刻生起，不起异观，且非由无色禅活动阻碍，而是有时有，有时无；此故当说无注意者即无迟疑无碍、不扰乱无复染不退之意。如此对应禅定之三种稳固态况说明。

Ākāsānañcāyatanasaññāsahagatanti ettha pana nāssa antoti anantaṃ, anantaṃ ākāsaṃ ākāsānantaṃ, kasiṇugghāṭimākāsaṃ, anantatā pana uppādavayantābhāvato anantamanasikāravasena vā veditabbā. Na hi etassa uppādanto, vayanto vā paññāyati asabhāvadhammattā. Sabhāvadhammo hi ahutvā sambhavanato, hutvā ca vinassanato uppādavayantaparicchinno, netaro. Na ca panetaṃ manasi karonto yogāvacaro tassa paricchedasaṅkhātamantaṃ gaṇhāti, atha kho rūpavivekamattasseva gahaṇena anantapharaṇākāreneva manasikāraṃ pavatteti, tasmā uppādavayantavirahato manasikāravasena vā etamanantanti veditabbaṃ. ‘‘Anantākāsa’’nti ca vattabbe ananta-saddassa paranipātavasena ‘‘ākāsānanta’’nti vuccati. Ākāsānantameva ākāsānañcaṃ saṃyogaparassa ta-kārassa ca-kāraṃ katvā, tadeva āyatanaṃ sasampayuttadhammassa jhānassa ārammaṇabhāvato adhiṭṭhānaṭṭhena devāyatanaṃ viyāti ākāsānañcāyatanaṃ, tasmiṃ appanāpattā saññā ākāsānañcāyatanasaññā, tāya sahagataṃ viññāṇaṃ ākāsānañcāyatanasaññāsahagataṃ. Atha vā ākāsānañcaṃ āyatanamassā sasampayuttadhammāya saññāyāti ākāsānañcāyatanā, sāyeva saññā, tāya jhānaṃ sahagatanti ākāsānañcāyatanasaññāsahagataṃ.

所谓空气界处的识见共存，是因为这里没有尽头，即无边无际。这里的空间无限广大，称为无限空间，或称为空界，无边广阔如空间屏障。所谓无尽，是由于其生灭无常性与心念持续性而能被知觉。因其非由生起而灭亡所构成，因此并非实体存在的法。世间万物生灭互续，既已生起便会灭亡，所以生灭组成整体，而非独立个别。正因如此，意识并不执取其为生死循环分段末端，而仅以形相分辨，意识以专注持守其无限特性，于是弃绝生灭生死之见，以心念之持续认识此界无限。所谓“无限空间”，是以“无限”之词语的衍生而称“空间无限”。无限空间即所谓空气界处，将“空间”与其无限性结合，成为禅定中之境界特质。在此安立念处，依此禅定境界发起，称为天界之境。识得此处的安住见，称为空界识见共存。至于“空气界处识见共存”，即是指这个禅定境界与其识所相应的合一状态。或者说，空气界处因与识相应而成，称为空界处识，识亦与此处识见共存。

Viññāṇa…pe… sahagatanti yadetaṃ paṭhamāruppaviññāṇaṃ, taṃsabhāvadhammattā uppādādiantavantampi ārammaṇakaraṇavasena anantākāse pharaṇato attānaṃ ārabbha antassa aggahaṇavasena pavattamanasikārato vā anantaṃ viññāṇanti viññāṇānantaṃ, ‘‘viññāṇānañca’’nti vattabbe viññāṇañca-saddo tadatthe nirūḷho ā-kāra na-kāralopoti vā katvā ‘‘viññāṇañca’’micceva vuttaṃ. Evañca katvā vakkhati –

识……续说……共存，是指第一无色识，这种识以其自身本质，包括生起和灭尽，作为缘起缘灭的缘由。此识以缘于无限空间作为依缘，以执持自身为其圆满结合，由此顺缘性质生起，意念转动而无尽，如此称为无限识。所谓“识无限”，即“识”的名称在这里以其本质为依归，用形态否定（无形体）或无形之义来定义；使用“识无限”这一说法乃不正确或未完全准确。如此述说其义，称为——

‘‘Viññāṇānantamiccevaṃ, vattabbaṃ panidaṃ siyā’’ti.

“无限识”这一说法也不应如此使用，此即应当说明之处。

Atha vā dutiyāruppaviññāṇena añcitabbaṃ ārammaṇavasena pāpuṇitabbanti viññāṇañcaṃ. Sesaṃ purimasadisameva.

或者说，第二无色识应由它所依止的缘起生起而得，识亦然。其他与前述同。

Ākiñcaññā…pe… sahagatanti nāssa paṭhamāruppaviññāṇassa kiñcananti akiñcanaṃ, antamaso bhaṅgamattampi avasiṭṭhaṃ natthīti vuttaṃ hoti. Sati hi bhaṅgamattepi tassa sakiñcanatā siyā. Akiñcanassa bhāvo ākiñcaññaṃ, ākāsānañcāyatanaviññāṇābhāvassetaṃ adhivacanaṃ. Sesaṃ vuttanayameva.

无所有……续说……共存，是指第一无色识中并无任何实存内容，亦无终结，故称无所有。虽然识无终结且无变化，但仍有少许基础。无所有之义即为空无所有，此言无所有识之性质。有关其它内容与前述同。

Nevasaññā…pe… sahagatanti heṭṭhimajhānesu viya oḷārikāya saññāya abhāvato nevassa saññā atthīti nevasaññaṃ, sukhumāya ca saññāya atthitāya nāssa saññā natthīti nāsaññaṃ, nevasaññañca taṃ nāsaññañceti nevasaññānāsaññaṃ, catutthāruppajjhānaṃ. Yadi evaṃ ‘‘nevasaññanāsañña’’nti vattabbaṃ? Saccametaṃ. Vacanasobhanatthaṃ pana dīghaṃ katvā vuttaṃ. Atha vā nevassa saññā nāsaññāti evaṃ ekajjhaṃ bahubbīhisamāsavasena ‘‘nevasaññānāsañña’’nti vuttaṃ. Nevasaññānāsaññañca taṃ āyatanañca manāyatanadhammāyatanapariyāpannattāti nevasaññānāsaññāyatanaṃ, tena sampayuttaṃ saññāsahagataṃ nevasaññānāsaññāyatanasaññāsahagataṃ. Atha vā saññāyeva paṭusaññākiccakaraṇe asamatthatāya nevasaññā, uṇhodake tejodhātu viya saṅkhārāvasesasukhumabhāvappattiyā nāsaññāti nevasaññānāsaññā, sā eva sesadhammānaṃ nissayapaccayatāya, adhiṭṭhānaṭṭhena dhammāyatanapariyāpannatāya eva vā āyatananti nevasaññānāsaññāyatanaṃ, nevasaññānāsaññāyatanabhūtāya saññāya sahagatanti nevasaññānāsaññāyatanasaññāsahagataṃ.

无识……续说……共存，是指如同下禅入定时由微细识分别中消失感知一样，无识意指没有识存在。但又非完全无识，因为微妙识仍然存在。无识即是无识而无识，称为“无识无识”，这就是四禅。若要说“无识无识”是否真实，答案是肯定。为使语言通顺，故用较长句表达。又或曰无识无识，指的是整合众多烦恼的“无识无识”。“无识无识”与此界处乃是指心与处的相应完整性，因此称为“无识无识界处识见共存”。又以识自身在谈论无识时的能力不稳定性，如同炽热水、光明界等原因产生的微妙形成状态，所以称作“无识无识界处”，该界处因具备无识无识性质而存在，识由此与此界处相应，即称为“无识无识界处识见共存”。

Yathānurūpaṃ…pe… nipphādakanti ‘‘paṭhamāruppabhūmiyā paṭhamaṃ, dutiyāruppabhūmiyā dutiya’’ntiādinā attano anurūpavasena catūsu arūpabhūmīsu upapattisādhakaṃ. Tāsu pana paṭhamā vīsatisahassakappāyukā hoti, dutiyā cattālīsasahassakappāyukā, tatiyā saṭṭhisahassakappāyukā, catutthā pana caturāsītisahassakappāyukāti veditabbaṃ.

如所相应……至于「第一无色地为第一，第二无色地为第二」诸如此类，是依自身相应，具备在四种无色地得生的资具。应当知其寿命：第一无色地的寿命为二万劫，第二无色地的寿命为四万千劫，第三无色地的寿命为六万千劫，第四无色地的寿命为八万千劫。

Arūpāvacarakusalavaṇṇanā niṭṭhitā. · 无色界善法解释已完结。

Lokuttarakusalavaṇṇanā出世间善法解释。

Evaṃ tividhampi lokiyakusalaṃ niddisitvā idāni lokuttarakusalaṃ niddisanto āha ‘‘itaraṃpanā’’tiādi. Lujjanapalujjanaṭṭhena loko, so tividho – saṅkhāraloko sattaloko bhājanalokoti. Tato idaṃ uttaratīti lokuttaraṃ. Cattāropi hi maggā upādānakkhandhasaṅkhātasaṅkhāralokato uttaranti anāsavabhāvena. Sattalokesu ca sotāpattimaggo anariyalokato uttarati, sakadāgāmimaggo sotāpannalokato, anāgāmimaggo sakadāgāmilokato, arahattamaggo anāgāmilokato uttarati. Bhājanalokesu pana paṭhamamaggo apāyalokato uttarati, sakadāgāmimaggo kāmalokekadesato, anāgāmimaggo sakalakāmalokato, arahattamaggo rūpārūpalokato uttarati. Iti catubbidhampi maggacittaṃ tividhalokato uttaratīti lokuttaraṃ, kucchitasalanādito pana kusalaṃ, cintanādito cittañcāti lokuttarakusalacittaṃ. Phalaṃ pana lokato uttiṇṇattā lokuttaraṃ, ubhayampi vā saha nibbānena upādānakkhandhasaṅkhātalokato uttaraṃ visiṭṭhataranti lokuttaraṃ. Yathāha ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ dhammānaṃ aggamakkhāyatī’’ti (a. ni. 4.34; itivu. 90).

如是，将三种世间的善法已被分别说明后，如今说明超越世间的善法时，便说「他分别等」等。因有生有灭的存在世间，此世间分为三种：行蕴所摄的世界（即行蕴世界）、七蕴摄受的世界（即七蕴世界）、与分离众生的世界（即分离世界）。故称之为「超越世间」。四种圣道皆超越缘起和取蕴所成的行蕴世界，因无染着故。七蕴世界则是从非圣处到圣处的层次，即：初果圣道超越非圣处，二果圣道超越初果圣处，三果圣道超越二果圣处，阿拉汉圣道超越三果圣处。分离世界从恶趣超越至初果圣道，从初果圣道至二果圣道，从二果圣道至阿拉汉，从阿拉汉至色无色界。如此，这四种圣道之心因对应三种世界，得称超越世间。因存染贪等及构思等，心还有粗细分别，称为超越世间的善心。因果报已超离世间，则为超越世间。两者俱以涅槃，亦超越缘起与取蕴所成之世界，且更尊胜，故亦为超越世间。经典中有言：「比库们，诸法或有染或无染，离欲则为诸法之上终止。」（阿含经·第四本）

Niyatāniyatavatthukabhedatoti sotāpattimaggassa paratoghosapaccayena vinā anuppajjanato arūpabhave sambhavo natthīti taṃ niyatavatthukaṃ, itaraṃ pana sattavidhampi paratoghosaṃ vināpi vipassanābaleneva nipphajjanato tatthāpi sambhavatīti aniyatavatthukaṃ.

所谓定与不定法的分别，意指初果圣道因他缘障碍未斷，未得生于无色界，故此名为定法；而七种因无外障碍、仅凭内观智慧力而生的境界，虽仍属不定法，然亦能生起，故名为不定法。

Tīhi…pe… tividhanti lokuttaravimokkhānaṃ dvārabhāvato vimokkhamukhasaṅkhātāhi suññatānupassanādīhi tīhi vuṭṭhānagāminivipassanāhi pattabbato idaṃ lokuttarakusalaṃ tividhaṃ suññataṃ animittaṃ appaṇihitanti. Katame pana te lokuttaravimokkhāti? Nava lokuttaradhammā. Yathāha ‘‘cattāro ca ariyamaggā cattāri ca sāmaññaphalāni nibbānañca, ayaṃ anāsavo vimokkho’’ti (paṭi. ma. 1.213). Imāni hi saṃkilesadhammehi suṭṭhu vimuttattā vimokkhā nāma. Tāni pana paccekaṃ suññato vimokkho, animitto vimokkho, appaṇihito vimokkhoti tividhāni. Yathāha ‘‘tayome, bhikkhave, vimokkhā – suññato vimokkho, animitto vimokkho, appaṇihito vimokkho’’ti (paṭi. ma. 1.209). Idha pana kusalādhikārattā catumaggasaṅkhātāyeva lokuttaradhammā adhippetā.

三种超越世间的解脱，因以解脱门皆由消观断见、空无所有观等与三种亲证起，故需透过三种般若的深入观照，方得持有此超越世间的善心。什么是超越世间的解脱？即九种超越世间之法。经典云：「四圣道、四圣果与涅槃，是无染的解脱。」此九种中，分别为空无所有的解脱、无相的解脱和无执著的解脱，合称三种解脱。经典云：「比库们！有三种解脱——空无所有解脱、无相解脱、无执著解脱。」于此，因善业所导，乃四圣道所摄之超越世间法为尊。

Suññatādināmalābho ca nesaṃ āgamanato, saguṇato, ārammaṇato ca veditabbo. Tathā hi āgacchati maggo, phalañca etenāti āgamanaṃ. Tañhi duvidhaṃ maggāgamanaṃ, phalāgamanañca. Tesu vuṭṭhānagāminivipassanā maggāgamanaṃ, ariyamaggo phalāgamanaṃ. Tattha maggassa āgataṭṭhāne maggāgamanaṃ gahetabbaṃ, phalassa āgataṭṭhāne phalāgamanaṃ. Idha pana maggassa āgatattā maggāgamanaṃ gahitanti. Tato āgamanato. Saguṇatoti sabhāvato. Ārammaṇatoti ārammaṇadhammato.

空无所有名等之得，能知其由来、本质与缘起。途径有修道及修果两类：修道为以般若观照渐次证入；修果为得圣果的现证得生。住于道所现境时称为修道得生，住于果所现境时称为修果得生。此处「由来」者，即其缘起；「本质」者，其固有性质；「缘起」者，所从因缘也。

Yo hi sabbasaṅkhārānaṃ anattalakkhaṇapaṭivedhavasappavattāya anattānupassanāya vasena maggaṃ paṭilabhati, tassa sā anupassanā asuññattakarānaṃ attābhinivesapaccayānaṃ diṭṭhekaṭṭhakilesānaṃ vikkhambhitabhāvena tebhūmakadhammānaṃ attasuññatāya yāthāvato gahaṇato suññatānupassanā nāma hoti. Tāya pana paṭiladdhamaggo suññatāya āgatattā suññato nāma. Tenāha ‘‘anattato manasikaronto suññatavimokkhena vimuccatī’’ti (paṭi. ma. 1.227).

修习诸行蕴皆无自性之真实见，名为无我观照。以此观照道得者，称为真观照缘起的三法界无我观照。此道因不着无我观照，则生余染心痴執，致使三界因缘苦集转轮。得此无我观照道，即由无我入空无所有观，是故此道亦称为空无所有。经典云：「由无我思惟，以空无所有解脱得自由。」

Yo pana sabbasaṅkhārānaṃ aniccalakkhaṇapaṭivedhavasappavattāya aniccānupassanāya maggaṃ paṭilabhati, tassa sā anupassanā niccanimittādigāhakarānaṃ kilesānaṃ vikkhambhitattā dhuvabhāvūpaṭṭhānasaṅkhātaniccanimittādino aggahaṇato animittānupassanā nāma. Tāya pana laddhamaggo animittāya āgatattā animitto nāma. Tenāha ‘‘aniccato manasikaronto animittavimokkhena vimuccatī’’ti (paṭi. ma. 1.227).

若有人由断知诸有为法无常相而生正观无常，便得此道。此观破坏了常相等恒常相迹的烦恼，因此此无迹正观，乃是恒常相等诸相的正法化成，名为无迹正观。由此出离道既已到来，名为无迹者。经云：“心念无常，得无迹解脱。”

Yo pana sabbasaṅkhārānaṃ dukkhalakkhaṇapaṭivedhavasappavattāya dukkhānupassanāya vasena maggaṃ paṭilabhati, tassa sā anupassanā taṇhāpaṇidhānassa vikkhambhanena paṇidhivirahitattā appaṇihitānupassanā nāma. Tāya pana laddhamaggo appaṇihitāya āgatattā appaṇihito nāma. Tenāha ‘‘dukkhato manasikaronto appaṇihitavimokkhena vimuccatī’’ti. Ayaṃ tāvassa āgamanavasena nāmalābho.

若有人由断知诸有为法苦相而生正观苦，便得此道。此观断灭渴爱取持，断灭取执，故名为无取执正观。由此出离道既已到来，名为无取执者。经云：“心念苦，得无取执解脱。”此乃此流传来，名号所得。

Attano pana rāgādīhi suññatattā, niccanimittādivirahitattā, taṇhāpaṇidhiabhāvato ca saguṇato, rāgādisuññasseva, niccanimittādivirahitassa, paṇidhivippamuttassa ca nibbānassa ārammaṇakaraṇato ārammaṇato ca suññatādivimokkho nāma hotīti evamassa saguṇārammaṇehi nāmalābho daṭṭhabbo. So ca kho suttantapariyāyeneva, no abhidhammapariyāyena. Suttantakathā hi pariyāyadesanā, itarā nippariyāyadesanā, tasmā saguṇārammaṇato nāmassa sabbasādhāraṇabhāvena avavatthānakarattā pariyāyabhāvato suttantapariyāyeneva lābho, āgamanato pana abhidhammapariyāyenapi vavatthānakarabhāvena nippariyāyattā. Teneva hi ācariyena ‘‘tīhi vimokkhamukhehi pattabbato tividha’’nti vimokkhamukhameva dhuraṃ katvā vuttaṃ, na ‘‘suññatādināmato tividha’’nti. Animittanāmaṃ panettha āgamanatopi suttantapariyāyeneva labbhati abhidhamme maggaṃ pati animittanāmassa anuddhatattā. Anuddhaṭattaṃ pana na anuddharitabbatāmattena, atha kho nippariyāyato tassa magge alabbhanato. Kiñcāpi hi ayaṃ vipassanā niccanimittaṃ ugghāṭentī pavattati, saṅkhāranimittassa pana anissajjanato na nippariyāyato animittanāmaṃ labhati. Yaṃ panetaṃ sutte –

由自身离诸爱染，无恒常相等分别，且由于内在渴爱取执之所缘清净，离诸爱染，离恒常相等，除取执得解脱涅槃，从此清净所缘中生无相等解脱，名为空等解脱。这仅为有相解脱，非阿毗达摩中所说之无相等三种解脱也。经论中有诸说法，故三门解脱之归属造作有不同解释。故师长谓：“应从三解脱门得入三种。”将三门同列，而非称为空等三门。此处无迹观名号虽起于经文，但阿毗达摩中对道无迹名号无涵盖，因阿毗达摩理不可达故。此观于正观中显现恒常相，缘相不起无迹之名。听闻经说：“应断诸相，破恶见。”

‘‘Animittañca bhāvehi, mānānusayamujjaha;

“应灭除无明的染污习气。”

Tato mānābhisamayā, upasanto carissasī’’ti. (su. ni. 344) –

“得灭除此习气后，定而安住于法。”（增支部·念处经第344偈）

Maggassa animittabhāvavacanaṃ, taṃ yathāvuttapariyāyavasena labbhamānaṃ gahetvā vuttaṃ. Abhidhamme pana yā sayampi nippariyāyato animittanāmaṃ na labhati, sā kathaṃ maggassa taṃ dadeyyāti maggassa animittanāmaṃ na uddhaṭaṃ. Yadi evaṃ suññatanāmenapi idaṃ samānaṃ. Anattānupassanāpi hi kiñcāpi puggalasuññataṃ gaṇhāti, dhammasuññataṃ pana na gaṇhātīti sayaṃ nippariyāyena suññatānupassanā nāma na hotīti suññatanāmampi maggassa na dadeyya. Atha puggalasuññatāggahaṇamattena sayaṃ suññatānupassanā hutvā maggassa taṃ dadeyya, aniccānupassanāpi saṅkhāranimittassa gahaṇepi niccanimittādiugghāṭanato sayaṃ animittānupassanā hutvā maggassa animittanāmaṃ dadeyyāti? Na idamevaṃ, niccādinimittugghāṭanena animittabhāvassa nippariyāyena magge alabbhanato niccādinimittugghāṭanassapi pariyāyabhāvato. Nanu idampi sabbattha samānaṃ. Suññataappaṇihitabhāvopi hi nippariyāyena amagge na labbhati puggalasuññataggahaṇassa, paṇidhisosanassa ca ujukaṃ maggeneva nipphajjanato, tasmā suññatānupassanāpi appaṇihitānupassanāpi pariyāyeneva taṃ taṃ nāmaṃ labhantīti maggassa nippariyāyato nāmaṃ na dentīti? Na, tato laddhaariyamaggassa nippariyāyato sampayuttadhammavaseneva suññataappaṇihitanāmasambhavato. Kathaṃ? Ṭhapetvā buddhuppādaṃ sarabhaṅgasatthārādikālepi dubbijānīyabhāvena sukhumassa anattalakkhaṇassa paññāya eva gocarabhāvato anattānupassanāya anupassanato maggakkhaṇe paññindriyaṃ adhimattaṃ hoti. Yathāha – ‘‘anattato manasikaroto paññindriyaṃ adhimattaṃ hotī’’ti (paṭi. ma. 1.221).

有关道中无迹名号之义，依经文通说取得。阿毗达摩中对此无迹名号无收载，因无迹名号乃经中说法。若以空无相名同观二谛空性为一，则个人空与法空应俱无迹观，然阿毗达摩无收，故不得道名。个人空纯粹值观，法空非得内涵，无故无法无相解脱名号。若执意有个人空即是无相正观，则可名为空观，进而名道观；当然此仅以经中说法明达。离三界烦恼，断三相无相称为涅槃，此理亦由经通圆证。由此观断常相显无相，是为出离无相观题中正观。清净无相观非阿毗达摩正支那说，但道论中传义也表空净。故于禅定时照见无我、无常以断烦恼而得涅槃，修习此三无相，名为无相正观。故当依经释法，不得强以阿毗达摩义限定经中名相；必须归于经释框架以识此义。综此，无相正观虽于阿毗达摩中属无，然依经义可得道名。

Tañca pana sayaṃ attābhinivesasamugghāṭanato, ariyamaggapariyāpannattā ca nippariyāyatova suññatanāmaṃ labhati. Dukkhānupassanāya samādhivipaccanīkassa paṇidhisaṅkhātarāgassa sosanato tassā vasena anupassantassa maggakkhaṇe samādhindriyaṃ adhimattaṃ hoti. Yathāha – ‘‘dukkhato manasikaroto samādhindriyaṃ adhimattaṃ hotī’’ti. Tañca pana sayaṃ paṇidhisosanato, ariyamaggapariyāpannattā ca nippariyāyatova appaṇihitanāmaṃ labhati. Sabbasaṅkhārānaṃ pana aniccabhāvaṃ āgamanato sutvā pacchā sayaṃ paccakkhato passato ‘‘aniccameva vata so bhagavā ‘anicca’nti āhā’’ti bhagavati saddhābāhullapaṭilābhato aniccānupassanāya manasikaroto maggakkhaṇe saddhindriyaṃ adhimattaṃ hoti. Yathāha – ‘‘aniccato manasikaroto saddhindriyaṃ adhimattaṃ hotī’’ti. Taṃ pana sayaṃ saṅkhāranimittato vuṭṭhahantampi ariyamaggapariyāpannaṃ na hotīti nippariyāyato animittanāmaṃ na labhati, tasmā yathā kāyakammādhikaṃ cittaṃ ‘‘kāyakamma’’nti vuccati, evaṃ suññatasaṅkhātapaññindriyādhimatto maggo suññatanāmaṃ labhati, appaṇihitasaṅkhātasamādhindriyādhimatto appaṇihitanāmaṃ, saddhindriyādhimatto pana saddhāya animittanāmālābhato sayampi taṃ na labhati. Yadi sampayuttadhammavasena suññatādināmālābho, atha kathaṃ ‘‘āgamanato’’ti vuttaṃ? Saccaṃ, āgamanato adhimattassa pana indriyassa vasena laddhanāmampi āgamanatova laddhaṃ hoti.

然而，若自己破除自我执着的遮蔽，并且达到圣道的通达，则如同终止一般，获得无所有（空相）。对于苦的观察，因专注所产生的正念、对执着的厌弃的持续，其专注力在不观察时有所增强。如同经典中所说：“因观苦而专注力增强。”然而若因厌弃执着而生起，对圣道已具足而达到终止，则称为非执着。所有行的无常性，若由外缘而起，之后自内心观察，见证“世尊所说无常”而生坚定信心，由此精进观无常时，其信心力在通达时极为增强。如经典所说：“因观无常而信心力增强。”但若因行的缘故而生起打断，纵然已达到圣道通达，也不称为终止，称为无缘。故如身体之作用更专注于“身业”，同样以空相缘起智慧力极强的道名为空；以非执着缘起的禅那力极强的道名为非执着；以信心力缘起的则因得无缘名号而自己不获得终止。若说因缘聚合而得无缘等名称，怎会说是由外缘（来）起呢？确实，因专注力极强和根力而得名，犹如外缘而得。

Atha vā abhidhammapariyāyenapi suññatabhāvo nāma puggalasuññatāyevāti puggalasuññataggāhitāya anattānupassanāya suññatanāmaṃ nippariyāyatova labbhati. Paṇidhi nāma rāgādikā evāti rāgādisositāya dukkhānupassanāya appaṇihitanāmampi nippariyāyatova labbhati.

另外，即使是阿毗达摩的阐释说“空相”是指人空，如人在空的见解，基于人空观照称为空性终止。执着的厌弃，即对贪等的憎恶、痛苦的观照，亦称为非执着，达终止之境。

Nimittanti pana ṭhapetvā suttantapariyāyaṃ abhidhammapariyāyena saṅkhāranimittaṃ hotīti saṅkhāranimittaggāhitāya aniccānupassanāya animittanāmaṃ nippariyāyato na labbhati, tasmā nippariyāyato suññataappaṇihitanāmikānaṃ anattadukkhānupassanānaṃ vasena paṭiladdhamaggo āgamanato suññataappaṇihitanāmaṃ labhati, animittanāmaṃ pana pariyāyatova labhati. Tena vuttaṃ – ‘‘animittanāmaṃ panettha āgamanatopi suttantapariyāyeneva labbhati abhidhamme maggaṃ pati animittanāmassa anuddhaṭattā’’ti. Iti imesaṃ tiṇṇaṃ vimokkhānaṃ pavesanadvārabhāvato suññatānupassanādināmikā anattānupassanādikā tisso anukkamena balavabhāvaṃ patvā vuṭṭhānagāminivipassanābhūtā tīṇi vimokkhamukhānīti veditabbāni. Vuttañhetaṃ –

缘起标记的意思是说，用经典的阐释和阿毗达摩的论述，这种行的标记不称为终止。因此，对于以无常观为缘，结合非执着而得的无常非执着名号之通达，道也得名；以无缘而称之道的名称则为通达。故语云：“无缘名也，即使在此亦由经典阐释而得，阿毗达摩亦归此名。”三种解脱的入口，因无常观等名称，分别属于人空、苦空、无缘等三种观照。此三入解脱门，是因顺序渐进的修习力量而显现，是依次起行的内观觉醒法，应当认识为三种解脱入口。说法有云：

‘‘Tīṇi kho panimāni vimokkhamukhāni lokaniyyānāya saṃvattanti, sabbasaṅkhāre paricchedaparivaṭumato samanupassanatāya animittāya ca dhātuyā cittasampakkhandanatāya, sabbasaṅkhāresu manosamuttejanatāya appaṇihitāya ca dhātuyā cittasampakkhandanatāya, sabbadhamme parato samanupassanatāya suññatāya ca dhātuyā cittasampakkhandanatāya, imāni tīṇi vimokkhamukhāni lokaniyyānāya saṃvattantī’’ti (paṭi. ma. 1.219).

“这三解脱入口依照宇宙规律而行，第一是所有行的分解圈环的同观与无缘，以元素和心法的聚合为对象；第二是所有行中心念的起灭及非执着的元素和心法聚合为对象；第三是依他法的同观及空相之元素和心法聚合为对象，这三解脱入口皆依宇宙规律而显现。”（版注一二一点二一九）

Ettha hi paricchedaparivaṭumatoti udayabbayavasena paricchedato ceva parivaṭumato ca. Aniccānupassanā hi ‘‘udayato pubbe saṅkhārā natthī’’ti paricchinditvā tesaṃ gatiṃ samannesamānā vayato paraṃ na gacchanti, ettheva antaradhāyantīti parivaṭumato pariyantato samanupassati. Samanupassanatāyāti sammadeva anupassanatāya saṃvattantīti sambandho. Manosamuttejanatāyāti cittasaṃvejanatāya. Dukkhānupassanena hi saṅkhāresu cittaṃ saṃvijjati. Parato samanupassanatāyāti ‘‘nāhaṃ, na mama’’nti evaṃ anattato samanupassanatāya. Iti imāni tīṇi padāni aniccānupassanādīnaṃ tiṇṇaṃ vasena vuttānīti veditabbāni. Teneva ca tadanantare pañhāvissajjane –

此处所谓“分解圈环”是指，诸行因生灭而分解，依次循环。无常观即明白“因初生时诸行不存在”，因此对此分解并伴随其兴趣明了其去向，见其不随老死而去，即见照周期循环而止。所谓的“同观”即正当观察而非随意观察的观照状态。心念起灭则是心之感应。因苦观照于行心作动。依他法的同观则为“我非我”之无我观照。故三词皆是无常观等三种证得之基础。以后再答复相关疑难：

‘‘Aniccato manasikaroto khayato saṅkhārā upaṭṭhahanti, dukkhato manasikaroto bhayato saṅkhārā upaṭṭhahanti, anattato manasikaroto suññato saṅkhārā upaṭṭhahantī’’ti (paṭi. ma. 1.219) –

经典又言：“观无常者见诸行灭，观苦者怖诸行灭，观无我者见诸行空。”（版注一二一点二一九）

Vuttaṃ. Nanu cettha abhidhammāvatārassa bhāsamānattā abhidhammapariyāyeneva vimokkhamukhāni ca vavatthapetuṃ yuttanti? Saccaṃ, aniccānupassanāyapi pana maggavuṭṭhānaṃ hotīti pakāsanatthaṃ suttantapariyāyenapi ekaṃ vavatthānaṃ kataṃ, tathā vuṭṭhito pana maggo abhidhammapariyāyena suddhikapaṭipadāyameva saṅgayhatīti daṭṭhabbaṃ.

所说者，有人或疑问：既然此处是阿毗达摩的开示，是否合宜仅从阿毗达摩的围绕论述加以诠释，以阐明解脱之道的根本？确实，为了表明无常观照中所证之道的确实存在，故亦从《经》中围绕该义理作出一种诠释。如此一来，所显现的正道即可被理解为纯净修道之法，这一点通过阿毗达摩的围绕论述得到证实，是必须看到的。

Catumaggayogabhedatoti sotāpattiādīhi catūhi ariyamaggehi sampayogappabhedato. Ariyamaggānaṃ pana sammādiṭṭhādiaṭṭhaṅgasabhāvattā, tesañca sabbalokuttare atthitāya bhaṅgavasena abhedepi indriyānaṃ apāṭavapāṭavataratamabhāvena sacchikiriyāvisesato kilesānaṃ pahānabhedo hotīti taṃvasena catubbidhatā daṭṭhabbā. Tenevāha ‘‘sakkāyadiṭṭhivicikicchā’’tiādi. Sati vijjamāne pañcakkhandhasaṅkhāte kāye diṭṭhi sakkāyadiṭṭhi, sayaṃ vā tattha sati diṭṭhi sakkāyadiṭṭhi, pañcasu khandhesu attattaniyābhinivesavasena pavattāya micchādiṭṭhiyā etaṃ adhivacanaṃ. Sā pana ekekasmiṃ khandhe catudhā abhinivesanavasena vīsatividhā hoti. Tathā hi koci rūpaṃ attato samanupassati ‘‘yaṃ rūpaṃ, so attā, yo attā, taṃ rūpaṃ, yathā dīpassa vaṇṇoyeva acci, acciyeva vaṇṇo’’ti. Rūpavantaṃ vā attānaṃ samanupassati, chāyāvantaṃ viya rukkhaṃ. Attani vā rūpaṃ, pupphe viya gandhaṃ. Rūpasmiṃ vā attānaṃ, samugge viya maṇi. Evaṃ vedanādīsupi ‘‘vedanaṃ attato samanupassatī’’tiādinā yojetabbaṃ. Tattha yo pañcavidho abyatirittaattābhiniveso, sā ucchedadiṭṭhi. Yo pana pannarasavidho byatirittaattābhiniveso, sā sassatadiṭṭhīti veditabbaṃ.

所谓四道结合之差别，是指从初果入流果起，至第四圣道的四种圣道，因与其结合处不同而异。此四法以正见等八支俱足为本质，且皆遍于世间，不因断灭而分离；因根的通达与否，以及证悟之特异，造就了断舍烦恼之差异，从而体现四类区分。唯此乃四类之根本。例如所谓『我执见疑』等问题。以五蕴五取集身等为缘，生起我执见，若在受念时起，谓之我执见；或自内观时起，亦是我执见。因五蕴各有四种我执，合计二十五种不同形态。我执观者，有人执以色即是我，如『此色即我是，我即是此色，如同光中之色，色中之光』；有人执有色自我，如见色如树之影；有人执我有色，如见色是花香；亦有人执于色中有我，如于水晶之内见宝石。对受等亦复如是，谓之『自我之见』。其中五种超越自我执着便是断见；十五种超越自我执着则应知为常见。

Sabhāvaṃ vicinanto tāya kicchati kilamatīti vicikicchā, tikicchituṃ dukkaratāya vā vigatā cikicchā ñāṇapatikāro imissāti vicikicchā. Sā pana –

审察其本性者，曰疑。因难治亦有无治，故谓疑乃「疑惑」，此由智识尚未成熟所起。唯此『疑惑』——

‘‘Satthari kaṅkhati vicikicchati, dhamme, saṅghe, sikkhāya, pubbante, aparante, pubbantāparante, idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhati vicikicchatī’’ti (dha. sa. 1008 thokaṃ. visadisaṃ) –

『受持者对教师、法、僧团、戒律、过去与未来、过去与未来、或者过去与未来相续之诸法，生起疑惑与怀疑』（出自《长部·分别经》第1008偈）——

Evaṃ buddhādīsu kaṅkhāvasena aṭṭhavatthukā,

由此可见，诸佛等所现之八大主题，皆含此怀疑之种，

‘‘Ahosiṃ nu kho ahamatītamaddhānaṃ, na nu kho ahosiṃ, kiṃ nu kho ahosiṃ, kathaṃ nu kho ahosiṃ , kiṃ hutvā kiṃ ahosiṃ nu kho ahamatītamaddhānaṃ, bhavissāmi nu kho ahamanāgatamaddhānaṃ , na nu kho bhavissāmi, kiṃ nu kho bhavissāmi, kathaṃ nu kho bhavissāmi, kiṃ hutvā kiṃ bhavissāmi nu kho ahamanāgatamaddhānaṃ, etarahi vā pana paccuppannamaddhānaṃ ajjhattaṃ kathaṃkathī hoti, ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī bhavissatī’’ti (ma. ni. 1.18; saṃ. ni. 2.20) –

如言：『我是否曾在过去之中？我是否未曾？为何所曾？如何所曾？曾何为曾？是否将来？我是否将来？为何将来？如何将来？将以何为将来？今有此目前刻，我内心如何陈说？我可在？我不可在？为何在？如何在？此我之存在从何而来？自何而行？将去何方？』（出自《中部·尼拘陀经》第1章第18偈；《集部·尼拘陀经》2章第20偈）——此即当下所现怀疑之状况。

Evaṃ pubbantādayo ārabbha pavattivasena soḷasavatthukā ca niddiṭṭhā.

如此开端的主要论点，从起始开始，依次阐明并展开，共计十六项内容说明。

Tattha satthari kaṅkhanto tassa rūpakāyadhammakāyānaṃ vijjamānataṃ, avijjamānatañca kaṅkhati, dhamme kaṅkhanto tassa svākkhātadvākkhātabhāve kaṅkhati, saṅghe kaṅkhanto tassa suppaṭipannavippaṭipannatādibhāve kaṅkhati, sikkhāya kaṅkhanto tassā supaññattaduppaññattabhāvaṃ kaṅkhati, pubbante kaṅkhanto sassatākāraṃ, adhiccasamuppattiākārañca nissāya atīte attano vijjamānataṃ, avijjamānatañca kaṅkhati, aparante kaṅkhanto sassatākāraṃ, ucchedākārañca nissāya anāgate attano uppattiṃ, anuppattiñca kaṅkhati, pubbantāparante kaṅkhanto paccuppanne attano atthibhāvaṃ, natthibhāvañca kaṅkhati. Paccuppanno hi addhā pubbabhāgāparabhāgakoṭṭhāsavantatāya ‘‘pubbantāparanto’’ti vuccati, yuttaṃ pana taṃ ārabbha kaṅkhājanananti? Yuttaṃ, ayuttanti kā ettha cintā. Ummattako viya hi bālaputhujjano. Tasmā so yaṃ kiñci kaṅkhatiyeva. Teneva ca soḷasavatthukavicikicchāniddese ‘‘etarahi vā panā’’tiādi vuttaṃ. Ācariyā pana ‘‘pubbantāparantoti atītānāgate ekajjhaṃ gahetvā tadubhayamārabbha kaṅkhanto pubbantāparante kaṅkhatī’’tipi vadanti. Idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhanto pana avijjādīnaṃ paccayānaṃ, saṅkhārādīnañca paccayuppannānaṃ hetuhetusamuppannabhāvassa sabbhāvāsabbhāvaṃ kaṅkhatīti evaṃ tāva aṭṭhavatthukakaṅkhāya pavatti veditabbā.

其间，老师对身体与心理现象的觉知状态既有明了亦有无明，故而生起疑问；对法的见解中，既有明朗讲述的真谛亦有迷惑；对僧团的行为，则在正行与邪行之间徘徊；对修学的品性，则显现智慧与愚昧交错；对先前的存在，基于常有及色相的恒常性和超越生死的现象而疑惑；对未来的存在，则依恒常与消灭的两种可能性而生疑；对现时的存在，则怀疑现时利益的有无。此谓现时为诸前后状态相接合体。疑虑从此产生，难以释怀，犹如疯狂之愚人。故对于一切生起的疑问，老师以此十六项之疑问为表达“这里或许怎样”等语，释疑。众师论者解释“先前与后来”为过去与未来二端，集中审视，并以此开端而生疑。依现起之因缘而生疑惑诸法从无明等因起。由此观照此十六大疑问，明了其起性与本质实情。

Soḷasavatthukā pana ‘‘ahosiṃ nu kho…pe… na nu kho ahosi’’nti kaṅkhanto vuttanayeneva atīte attano vijjamānāvijjamānataṃ kaṅkhati. Kiṃ nu kho ahosinti jātiliṅgupapattiyo nissāya ‘‘khattiyo nu kho ahosiṃ, brāhmaṇādīsu gahaṭṭhādīsu devādīsu aññataro nu kho’’ti kaṅkhati. Kathaṃ nu khoti saṇṭhānākāraṃ nissāya ‘‘dīgho nu kho ahosiṃ, rassaodātakāḷādīnañca aññataro’’ti kaṅkhati. Issaranimmānādīni nissāya ‘‘kena nu kho pakārena ahosi’’nti nibbattanākārato kaṅkhatīti vadanti. Kiṃ hutvā kiṃ ahosinti jātiādīni nissāya ‘‘khattiyo hutvā nu kho brāhmaṇo ahosiṃ…pe… devo hutvā nu kho manusso ahosi’’nti attano aparāparaṃ pavattiṃ kaṅkhati. Bhavissāmi nu kho, na nu khoti heṭṭhā vuttanayeneva anāgate attano vijjamānāvijjamānataṃ kaṅkhati. ‘‘Kiṃ nu kho bhavissāmī’’tiādi vuttanayameva. Ahaṃ nu khosmi, na nu khosmīti idāni attano atthibhāvaṃ, natthibhāvañca kaṅkhati. Tattha kāraṇaṃ vuttameva. Kiṃ nu khosmīti khattiyādikova samāno attano khattiyādibhāvaṃ kaṅkhati. Eseva nayo sesesupi. Kathaṃ nu khosmīti ‘‘abbhantare jīvo nāma atthī’’ti gahetvā tassa dīghādibhāvaṃ kaṅkhati. Paccuppannaṃ pana attano sarīrasaṇṭhānaṃ ajānanto nāma natthi. Kuto āgato, kuhiṃ gāmī bhavissatīti attabhāvassa āgatagataṭṭhānāni kaṅkhatīti veditabbaṃ.

这十六项疑问中，先前的部分包含： ‘我是否存在？’ ‘我是否不存在？’等难题。又疑问身形性别如何生成，世间各阶层如士族、婆罗门、地主、天人之间是否相互产生等问题。又疑前世长短时日，如甚邃远已往诸事因缘，诸造化所成如何存在等疑难。再怀疑今生与未来，如我今生何以成长，未来是否存在、如何发生，是否不存在等。总之对己身之存在无常有无均生疑虑，谓诸自性难明。对其原因与条件因缘亦生疑惑。对过去存在之疑，对未来生成之疑，以及于现时利益之有无疑虑，这些均属于十六大疑问之范畴。

Sīlañca vatañca sīlabbataṃ, tattha gosīlādiasuddhimaggo samādānavasena sīlaṃ, avītikkamavasena vataṃ. Ubhayathāpi vā sīlaṃ, tapokammabhāvena gahitattā vataṃ. Gavādipakatibhāvato attano vā gavādibhāvādhiṭṭhānaṃ sīlaṃ, ‘‘gacchanto bhakkheti, tiṭṭhanto muttetī’’tiādinā gavādikiriyāya karaṇaṃ vataṃ. Taṃtaṃakiccasammasato vā nivatti sīlaṃ, taṃsamādānavato vesabhojanakiccacaraṇādivisesapaṭipatti vataṃ. Sabhāvaṃ atikkamma parato āmasanaṃ gahaṇanti parāmāso, sīlabbatassa parāmāso sīlabbataparāmāso. Ito bahiddhā samaṇabrāhmaṇānaṃ sīlena suddhi, vatena suddhi, sīlabbatena suddhīti evaṃ asuddhimagge ‘‘suddhimaggo’’ti pavattassa micchābhinivesassetaṃ adhivacanaṃ. Sakkāyadiṭṭhi ca vicikicchā ca sīlabbataparāmāso cāti sakkāya…pe… parāmāso, teyeva kammavipākesu, vaṭṭasmiṃ vā satte saṃyojenti bandhantīti saṃyojanāni, tesaṃ diṭṭhivisuddhiādīhi tadaṅgavasena pahīnānaṃ anuppattidhammatāpādanena accantasamucchedappahānaṃ karotīti sakkā…pe…ppahānakaraṃ.

戒与戒律的本质亦为疑虑之所及。戒的根本是戒律之纯净，道理是遵守戒律而获得的纯净。戒有不违犯戒律的性质。戒有两种表现：一种如守护家畜般的持守戒律，体现在行为的连续性；另一种为针对舍弃不善行为的修持。戒的障碍名为“戒戒障”，超越本性妄著扰乱戒律。戒戒障与我见和疑惑相同，构成烦恼束缚，使众生轮回。对戒律的清净为断除烦恼的第一步，戒除戒障、我执及疑虑，能断绝再生因缘，达成解脱。

Nibbānaṃ pati savanato sandanato soto vuccati ariyo aṭṭhaṅgikamaggo, tassa ādito pajjanaṃ sotāpatti, nibbānaṃ maggati, nibbānatthikehi maggīyati, kilese mārento gacchatīti vā maggo, sotāpatti eva maggo sotāpattimaggo. Atha vā sotaṃ ādito pajjati adhigacchatīti sotāpatti, paṭhamo ariyapuggalo, tassa maggo sotāpattimaggo, sammādiṭṭhiādīni aṭṭhaṅgāni, tena sampayuttaṃ cittaṃ sotāpattimaggacittaṃ.

觉悟涅槃的路径即是圣者所具备的八正道。正道的最初阶段是声闻果即初果，通向灭尽涅槃。八正道无疑为从烦恼苦恼中解脱之路。声闻初果代表已断烦恼的初步觉悟。以八正道为心所产生意向，是成就初果之道心。

Rajjati abhisajjatīti rāgo, so idha pañcakāmavisayā, kāmabhavavisayā ca taṇhā. Dussatīti doso, dasavidhaāghātavatthupadaṭṭhāno byāpādo. Muyhatīti moho, dukkhādīsu aṭṭhasu aññāṇaṃ. Etesaṃ kilesānaṃ tanuttaṃ tanubhāvaṃ karotīti rāga…pe… tanuttakaraṃ. Tattha dvīhi kāraṇehi tanuttaṃ abhiṇhānuppattito, pariyuṭṭhānamandatāya cāti. Sakadāgāmissa hi vaṭṭānusārimahājanassa viya kilesā abhiṇhaṃ na uppajjanti, kadāci viraḷākārā hutvā uppajjanti, tathā uppajjantāpi maddantā chādentā andhakāraṃ karontā nuppajjanti. Dvīhi pana maggehi pahīnattā mandamandā tanukatanukā uppajjanti. Keci pana sakadāgāmissa kilesā cirena uppajjantāpi bahalāva uppajjanti. Tathā hissa puttadhītaro dissantīti vadanti. Taṃ akāraṇaṃ, vatthupaṭisevanena vināpi gabbhaggahaṇasabbhāvato, tasmā vuttanayeneva dvīhi kāraṇehi nesaṃ tanubhāvo veditabbo. Kasmā panettha mohassa tanubhāvo vutto, nanu tatiyamaggavajjhānameva iminā tanuttakaraṇaṃ vattabbaṃ, itarathā heṭṭhā tīhipi maggehi uparimaggavajjhakilesānaṃ bahalābahalāvatthāya pahīyamānattā idha sabbesameva uddhambhāgiyasaṃyojanānaṃ tanubhāvo vattabbo, teneva ca pāḷiyampi ‘‘kāmarāgabyāpādānaṃ tanubhāvāya dutiyāya bhūmiyā pattiyā’’ti vuttanti. Saccametaṃ, sutte pana uparimaggavajjhānaṃ tanubhāvapariyāyaṃ gahetvā ‘‘rāgadosamohānaṃ tanuttā sakadāgāmī hotī’’ti hetuttayatanubhāvassa āgatattā idhāpi tadanulomena vuttaṃ. ‘‘Kāmarāgabyāpādāna’’micceva vā pāṭho. Tathā hi ettheva upari dutiyamaggañāṇaniddese ‘‘byāpādakāmarāgānaṃ, tanubhāvaṃ tu sādhaya’’nti (abhidha. 1353) vuttaṃ. Paṭisandhivasena sakideva imaṃ manussalokaṃ āgacchatīti sakadāgāmī, tassa maggo sakadāgāmimaggo. Kiñcāpi hi maggaṭṭhassa paṭisandhivasena āgamanāsambhavato phalaṭṭhoyeva sakadāgāmī nāma hoti, tassa pana āgamanabhūto maggo maggantarāvacchedanatthaṃ tadāyattabhāvūpanayanena sakadāgāmimaggoti vuccati, taṃsampayuttaṃ cittaṃ sakadāgāmimaggacittaṃ.

烦恼可分三种：贪欲为五欲六尘之渴求，嗔恨为内心之恼怒烦扰，愚痴为无明无知见。此三烦恼分别从不同因缘产生与消退，往往因条件不同表现轻重。初发愁苦的愚痴不常现，偶尔生起，逐渐增长。即使断除主要烦恼，轻微烦恼仍偶起。此现象类似子女在家出现的后代增长，非无因生。对愚痴的详细探讨，以及它如何因三学中的戒定慧相关而生起，故烦恼难以根绝。此即二乘所说的“三毒”之修学及除断过程。诸学人应认知其根本因缘，依教断除烦恼，最终生起对应的清净心，成就断灭无余涅槃。

Pañcasu kāmaguṇesu, kāmabhave ca rāgo kāmarāgo. Byāpajjati tena cittanti byāpādo. Paṭisandhivasena imaṃ kāmadhātuṃ na āgacchatīti anāgāmī. Rūpabhave chandarāgo rūparāgo. Arūpabhave chandarāgo arūparāgo. Māno idha arahattādhigamaṃ paṭicca uṇṇatimattaṃ. Uddhaccampi ‘‘ko me bhāro kilesasamucchedane’’ti evamākārappavattaṃ cittassa avūpasamamattaṃ. Avijjāpi asukhe sukhasaññāvipallāso. Ārakattā kilesehi, micchāpaṭipannehi vā, rāgādiarīnaṃ, saṃsāracakkassa arānañca hatattā, paccayādīnaṃ arahattā, rahopi pāpākaraṇena pāpakaraṇe rahassa abhāvā, rahitabbato jahitabbato ‘‘rahā’’ti laddhanāmānaṃ vā pāpadhammānaṃ abhāvato, sādhūhi arahitabbato apariccajitabbato, rahasaṅkhātassa vā gamanassa saṃsāre abhāvato arahā, aṭṭhamo ariyapuggalo, tassa bhāvo arahattaṃ, aggaphalassetaṃ adhivacanaṃ. Tañhi ‘‘arahā’’ti abhidhānassa, buddhiyā ca pavattinibandhanattā arahato bhāvoti katvā ‘‘arahatta’’nti vuccati, tassa āgamanabhūto maggo arahattamaggo, taṃsampayuttaṃ cittaṃ arahattamaggacittaṃ.

于五种欲乐境界中，欲界的爱欲即为欲爱。以此烦恼缠扰心故，心被烦恼所侵袭。由于与此相应而不来至此欲界者，即为不来者。在色界的生起中，爱欲为色爱。于无色界生起中，爱欲为无色爱。傲慢缘于此阿拉汉果位的成就而生，犹如波浪之盛。躁动亦如“何为我执，烦恼之断灭者耶”之语产生，心不稳定。不明亦是对不苦为苦的分别错乱。傲慢乃由烦恼所摄，或因邪行业故，或因离恨等因，以厌离轮回之苦及其业缘，如阿拉汉依于缘起法而得，其隐秘如恶业无隐蔽，不应取而舍之，称为“隐”者恶法之无，善法之有，却未舍弃，虽为隐秘而应舍除。所谓阿拉汉者，乃第八圣人，彼者之法则为阿拉汉果，是最上之果。此“阿拉汉”名乃以智慧而成其果，谓成阿拉汉之路即是阿拉汉道，意指与其心相应者即阿拉汉道之心。

Jhānaṅgayogabhedatoti rūpāvacaraṃ viya pañcahi jhānaṅgehi sampayogabhedato. Kathaṃ panassa bhedoti? Ettha tāva aṭṭhakathāvādo, tayo ca theravādāti cattāro vādā honti. Tathā hi aṭṭhakathāyaṃ tāva ‘‘saṅkhārupekkhābhāvaṃ patvā vuṭṭhānagāminivipassanāmaggassa jhānaṅgaṃ niyametī’’ti vuttaṃ. Tipiṭakacūḷanāgatthero pana ‘‘maggāsannavipassanāya padaṭṭhānabhūtaṃ pādakajjhānaṃ niyametī’’ti āha. Moravāpivāsimahādattatthero ‘‘vipassanāya ārammaṇabhūtā khandhā niyamenti. Yañhi jhānaṃ sammasitvā vuṭṭhāti, taṃsadisova hotī’’ti āha. Tipiṭakacūḷābhayatthero pana ‘‘puggalajjhāsayo niyameti, ‘aho vata pañcaṅgikaṃ, caturaṅgikaṃ vā maggaṃ pāpuṇeyya’ntiādinā yathā yathāssa ajjhāsayo hoti, tathā tathā maggo hotī’’ti āha.

所谓禅支所依者，依色法五禅支之一便生起五禅支各自差别。对此分别如何？此处有三种论说，亦称四种说法。显然注疏中言及“断除色法分别，生起入出定观所依禅支”，此为注疏言说。三藏中出家长老亦说“正智观所依足迹定作基础”，大摩拉瓦比沙摩哈答长老言“观所依界即五蕴被摄受定”，小三藏阿悲长老言“随诸人所起念调节，诸路禅支也随之”。

Yasmā pana aṭṭhakathāvādo pamāṇaṃ, tayo ca therā paṇḍitā byattā, tasmā cattāropi vādā aññamaññaṃ appaṭibāhanavasena evaṃ veditabbā. Kathaṃ? Kāmāvacaradhamme tāva sammasitvā sukkhavipassakassa uppannamaggopi samāpattilābhino jhānaṃ pādakaṃ akatvā uppāditamaggopi vipassanāniyāmena paṭhamajjhānikāva honti. Sace pana kiñci jhānaṃ pādakaṃ katvā uppādito hoti, tassa vasena aṅgapariṇāmo hotīti taṃtaṃjhānasadiso hoti. Yasmā panettha kāmāvacarakkhandhe ārabbha pavattā vipassanā kāmāvacaradhammesu ca mahaggatadhammesu viya bhāvanāvisesato jhānaṅgaviseso natthi, tasmā ‘‘vipassanāya ārammaṇabhūtā khandhā niyamentī’’ti evaṃ pavatto dutiyattheravādo imaṃ vādaṃ na pavisati. Jhānadhamme sammasitvā uppāditamaggo sace pādakajjhānaṃ natthi, sammasitajjhānaniyāmena taṃtaṃjhāniko hoti. Sace paṭhamajjhānato vuṭṭhāya dutiyādijhāne sammasitvā uppādito, puggalajjhāsayaniyāmena dvīsu aññatarajjhānasadiso hoti. Sace pana puggalassa tathāvidho ajjhāsayo natthi, tadā kathanti? Ettha tāva keci ‘‘nānāvajjanavīthiyameva nivattamānapādakajjhānato ekāvajjanavīthiyaṃ gotrabhubhāvaṃ patvā nivattamānāya vipassanāya ārammaṇabhūtā khandhāyeva balavanto, tasmā sammasitakkhandhaniyāmena taṃsadiso maggo hotī’’ti vadanti. Evañca sati ‘‘pādakajjhānaniyāmena hotī’’ti evaṃ pavatto paṭhamattheravādo pādakajjhānato vuṭṭhāya kāmāvacarakkhandhe sammasitvā uppāditamaggameva sandhāya tiṭṭhatīti.

注疏者说量相明了，三位长老各有高见，故四种论说相互不违，因彼此见解稍异，故应以此知之。如何？于欲界法识，以止观行者所生之道若成最终果的初禅所依不立，而已生之道亦因观照之法令成初禅条件。若有一切禅支生起，则因身体变易故，尤似禅同。因于此欲界蕴起开始，乃因观照欲界法，及大法相似观习无差别禅之特，故“观所依禅支令定”的第二长老说法不入。禅法正确者，若生起之道无足迹定，则依正念具足之道为似禅。若初禅生起而起身不动，则如初禅。若初禅生后而升出入定观，又随人念变，则可佛陀果位类似初禅。若无如是念，则应如何？此有少数说法认为“多种通行禅法路中，依唯一通道足迹定生起，以正信蕴摄之路为道”，故此流派始于足迹定，继以初禅法起定诸禅支，第二长老依此说法，认为足迹定生起而未生最终定，即止禅为依怙成道。若从末禅至初禅由上而下，则出入定观得力，故从上到下再依观止定生起初禅。又自上至下由入出定义禅支，若以止禅为上，则止禅无须足迹定而成禅，故此为中心理论。如此二长老说见结为平等功果。

Apare pana ‘‘pādakajjhānaṃ maggassa mūlakāraṇavasena paccayo hoti āsannakāraṇavasenapi, sammasitakkhandhā pana mūlakāraṇavaseneva paccayā honti, tasmā sammasitakkhandhato pādakajjhānameva balavataranti pādakajjhānasadiso maggo hotī’’ti vadanti. Evaṃ sante pana ‘‘sammasitakkhandhaniyāmenā’’ti evaṃ pavatto dutiyattheravādo samāpattiṃ pādakaṃ akatvā kevalaṃ jhānadhammeyeva sammasitvā uppāditamaggameva sandhāya tiṭṭhati. Yasmā pana heṭṭhimaheṭṭhimajjhānato uparūparijhānaṃ balappattaṃ hoti, tasmā heṭṭhimaheṭṭhimajjhānato vuṭṭhāya uparūparijhānadhamme vipassato uppannamaggo pādakajjhānaṃ anapekkhitvā sammasitajjhānavasena taṃtaṃjhāniko hoti. Uparūparijhānato pana vuṭṭhāya heṭṭhimaheṭṭhimajjhānadhamme sammasitvā uppāditamaggo sammasitajjhānaṃ anapekkhitvā pādakajjhānasadiso hotīti idamettha sārataraṃ. Evañhi sati dvinnampi therānaṃ vādā nippadesavisayā samaphalā honti.

第三长老又言，足迹定禅乃为道根本因，且亦为紧要因，正念则为根本因缘，故从正念生生有力足迹定类禅支而成道。如此时，第二长老则认为此道不包括足迹定，道若未成最终果而生初禅，仍以止禅法成由此初禅得成。若由初禅起而至第二禅，则随个人念路变而具第二禅形。若个体无此念路变，则如何？此有部分说法认为“多法念行变迁中，唯一路通足迹定生正念所依之蕴，故以依正念蕴行为道相似”，因此第二长老说从足迹定生起，继以欲界五蕴正念生起禅支成就初禅道，立论于此时。

Tatiyattheravādo cettha pādakajjhānaṃ, sammasitajjhānaṃ vā vinā ajjhāsayamatteneva na ijjhati. Tīsupi vādesu ṭhapetvā sesajhānaṅgapariṇāmaṃ vedanāpariṇāmo vipassanāniyāmeneva hoti. Tayopi theravādā vipassanāniyāmena vinā na hontīti daṭṭhabbaṃ. Nanu ca vedanāpi jhānaṅgameva, tasmā tāyapi pādakajjhānaniyāmeneva bhavitabbanti? Taṃ na, vedanāyapi pādakajjhānaniyāmena pariṇāme sati vipassanāniyāmaṃ anapekkhitvā pādakajjhānaniyāmeneva maggakkhaṇe sesajhānaṅgāni pariṇāmaṭṭhāneyeva vedanāyapi pariṇāmo bhaveyya, tathā pana ahutvā ekāvajjanavīthiyā āditova pariṇāmanato maggavuṭṭhānavīthiyā āsannatarappavattāya vipassanāya vasena vedanāniyāmo hoti.

第三长老又说未有足迹定、止禅而理念不放弃，则不生愿望。三种说法中设立止禅形变以身体变化，感受变而为观法调节。此亦得见，未凭观法必无法。然感受亦属禅支，故对此亦应有足迹定生变化调控，若无，则入定时止禅蕴变化如是感受亦生。若以此设想一通路起，则近生通路不变，随之止禅进入道场，故应由观调感受，

Atha vā pādakajjhānasammasitajjhānānaṃ sambhave tesu anuppannā vedanā vipassanāya na hotīti pādakajjhānasammasitajjhānaniyāmena pariṇamatītipi na sakkā vattuṃ. Ettha siyā – yattha tāva pādakajjhānaṃ atthi, tattha taṃ niyameti. Yattha pana tikacatukkapādakajjhānaṃ natthi, tasmiṃ arūpabhave kiṃ niyametīti? Tatthāpi pādakajjhānameva niyameti. Yo hi bhikkhu aṭṭhasamāpattilābhī paṭhamajjhānaṃ pādakaṃ katvā sotāpattimaggaphalāni nibbattetvā aparihīnajjhāno kālaṃ katvā arūpabhave nibbatto paṭhamajjhānikāya sotāpattiphalasamāpattiyā vuṭṭhāya vipassanaṃ paṭṭhapetvā upari tīṇi maggaphalāni nibbatteti, tassa tāni paṭhamajjhānikāneva honti. Dutiyajjhānikādīsupi eseva nayo. Arūpepi hi lokuttaraṃ tikacatukkajjhānaṃ uppajjatīti evamettha ekekassa lokuttarakusalassa jhānaṅgayogabhedo veditabboti.

若止禅与止定当生感受未起，则观生无能转变此法不能言说。至于说法，若止禅有，则令此法依止。若止禅足迹定缺，则无色界中应以足迹定生。若比库于八初禅成就后生入初禅足迹定，修得渐离转入无色界禅，复于初禅入得须陀洹果，于止禅中破彼果，续生观修三果，道理亦复如是。故各自应知有差别之禅支道理体性，

Maggā…pe… nipphādetīti tebhūmakakusalaṃ viya paṭisandhippavattīsu avipaccavantampi attano attano anurūpassa phalassa nipphādanena taṃtaṃphalappatte sotāpanno sakadāgāmī anāgāmī arahāti sāmaññato cattāro ariyapuggale abhinipphādetīti. Visesato pana sattakkhattuparamatādike anekepi sotāpannādayo nipphādeti.

道……等……断尽者，如三地的善法一般，在业力现行时虽然有反复，但由于自性善果相应所断尽，故名断尽。断尽包括声闻、缘觉、阿拉汉这四种圣人。特别地，在七十七位以上等的诸声闻起见，则多人断尽。

Lokuttarakusalavaṇṇanā niṭṭhitā. · 出世间善法解释已完结。

Catubhūmakakusalavaṇṇanā四地善法解释。

§28

28. Evaṃ catubhūmakakusalacittaṃ sarūpato niddisitvā idāni taṃ nigamento āha ‘‘kāme aṭṭhevā’’tiādi. Tattha kāmeti kāmabhave. Tathā ‘‘rūpe’’tiādīsu.

28. 依此以四地善心如其本体阐明完毕，如今论结指出：『欲根束缚』等。此处『欲』指欲界之乐。类似地，于『色』等二界亦有论述。

§29

29.Kusalākusalāpagatenāti kusalākusalakammato apagatena. Aggamaggassa hi uppannakālato paṭṭhāya arahato sabbāni kusalākusalakammāni pahīnāni nāma honti paccayavekallena paṭisandhidāne asamatthabhāvato. Yato ca ariyamaggañāṇaṃ ‘‘kammakkhayakara’’nti vuccati. Atha vā ahetuapaccayavisujjhanassa abhāvato kilesasamucchedakena maggakusalena akusalehi apagatena. Kusale kusalenāti kucchitānaṃ salanādīhi kusalasaṅkhātāya paṭipattiyaṃ desanuppādanādīsu chekena. Munināti ubhayalokamunanakena aggaphalañāṇena, sabbaññutaññāṇena vā samannāgatattā muninā. Tenāha –

29.「善恶行为远离」意指远离善恶业。因缘道之初起，阿拉汉已断尽一切善恶业，故无力复作，由此圣道之智称作「业断者」。亦因无因缘清净，染污断尽，圣道之善，远离不善。善者善行者，指拔除腐坏痈疽等之善业实行。所谓贤者，即二世间了知圣果智之贤者。故说：

‘‘Yo munāti ubho loke, muni tena pavuccatī’’ti.

『成贤者者，于二世间，贤者谓之。』

Vasināti chaḷabhiññatāya paramena cittavasibhāvena samannāgatattā, jhānādīsu pañcavidhavasisabbhāvato ca vasibhūtena vasibhāvūpagatindriyena.

「住者」指具足六种神通、内心专一定力，以及五种禅那随顺特性、修习，由住者而成；以禅那及随顺能力发动根力。

Catubhūmakakusalavaṇṇanā niṭṭhitā. · 四地善法解释已完结。

Akusalavaṇṇanā不善法解释。

Ettāvatā ca yaṃ ‘‘kusalākusalābyākatajātibhedato tividha’’nti ettha vuttaṃ kusalaṃ, taṃ sarūpato niddisitvā idāni tadanantaruddiṭṭhaṃ akusalaṃ niddisanto āha ‘‘akusalaṃ panā’’tiādi. ‘‘Bhūmito ekavidha’’nti vuttamatthaṃ niyametvā dassento āha ‘‘kāmāvacaramevā’’ti. Nikāyantarikā pana rūpārūpāvacarampi akusalaṃ icchantīti tesaṃ matinisedhanatthaṃ avadhāraṇaṃ kataṃ. Mahaggatabhūmiyaṃ uppajjantampi hetaṃ tattha rūpadhātuyaṃ pavattivipākaṃ dentampi ekantena kāmāvacaramevāti. Kuto panesa niyamoti? Kāmataṇhāvisayabhāvato. Kāmataṇhāvisayatā hi kāmāvacarabhāvassa kāraṇaṃ yathā rūpārūpataṇhāvisayatā rūpārūpabhāvassa. Ekaṃsena cetaṃ evaṃ sampaṭicchitabbaṃ. Itarathā byāpitalakkhaṇaṃ na siyā. Yadi hi ālambitabbadhammavasena bhūmivavatthānaṃ kareyya, evaṃ sati anārammaṇānaṃ saṅgaho na siyā. Atha vipākadānavasena, evampi avipākānaṃ saṅgaho na siyā, tasmā ālambaṇadhammavaseneva pariyāpannānaṃ sā kātabbā. Apariyāpannānaṃ pana lokato uttiṇṇatāya lokuttaratā, uttaritarābhāvato anuttaratā ca veditabbāti.

论及「因善恶不明区分颇三种」时，此处所称善法，已如实说明，继即述不善之相。谓有不善遂生意趣。亦说「地有一种」，涵盖前义，示之曰「唯如欲界」，即善法色法界属欲界。内经色非色亦属不善，故为摧弭无明故，用此定义。至于大地所生，则即为色界生法，带有其流转及果报，同时专指欲界。若问是何规约？乃因由欲爱为标的。欲爱为标的者，犹如色非色标的。此须一心体察，不能别作他相。若视绊固持属地法，入殊境界则难兼顾无人集会。业果缘起故，不增集会；故以所绵延法为所包括。对于未完全涵盖者，须了解为已超越世俗，日益高级直至无上境界。

Domanassassa anīvaraṇāvatthāya abhāvena taṃsahagatacittuppādo kāmabhūmiyaṃyeva pavattatīti so niyatavatthuko, itare arūpabhūmiyampi pavattanato aniyatavatthukāti āha ‘‘niyatā…pe… duvidha’’nti. Vicikicchuddhaccasahagatānaṃ mohekahetukattā, itaresampi lobhamohadosamohavasena dvihetukattā āha ‘‘ekahetukaduhetukato’’ti. Ādito ekādasannaṃ akusalacittānaṃ paṭisandhijananato, uddhaccasahagatassa tadabhāvato āha ‘‘paṭisandhijanakājanakato’’ti. Uddhaccasahagatañhi pavattivipākaṃ dentampi paṭisandhiṃ nākaḍḍhati. Yato vakkhati –

由于忧愁的遮蔽原因及其不现，随之而生的心就是在欲界中生起的，这是确定的现象；而其它无色界里心的生起却是非确定的，因此说『确定的……二种』。因怀疑和烦恼习气对有疑惑心的构成，而对他人则因贪、痴、嗔三毒而称为『一因二因者』。起初是一切十一种不善心的再生，由于烦恼习气的消失，则称为『再生原因者』。而携带烦恼习气的状态虽有生起果报，却不包含再生现象。理由如下：

‘‘Ekādasavidhānaṃ tu, hitvā uddhaccamānasaṃ;

『具有十一种现象者，舍弃起烦恼之心；','同时，亦有十一类再生现象存在。』

Ekādasavidhā ceva, bhavanti paṭisandhiyo’’ti. (abhidha. 536);

十一种投生，由此而生起。』（《阿毗达摩》第536偈）

Yena pana kāraṇena taṃ paṭisandhiṃ nākaḍḍhati, taṃ paṭisandhivinicchayakathāhi imissā gāthāya vaṇṇanāpadeseyeva vakkhāma . Tīhi vedanāhīti sukhadukkhopekkhāsaṅkhātāhi tīhi vedanāhi. Yathāha – ‘‘tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā dukkhā adukkhamasukhā’’ti (saṃ. ni. 4.249). Yaṃ pana katthaci sutte ‘‘dvemā, bhikkhave, vedanā sukhā dukkhā’’ti (saṃ. ni. 4.267) vacanaṃ, taṃ kusalapakkhikaṃ upekkhaṃ sukhe, akusalapakkhikañca dukkhe pakkhipitvā pariyāyena vuttanti daṭṭhabbaṃ. Suppatiṭṭhitabhāvakāraṇattā mūlamivāti mūlaṃ, lobho mūlaṃ etassāti lobhamūlaṃ. Kiñcāpi hi mohopi lobhamūlesu atthi, so pana sabbākusalasādhāraṇattā vavatthānakaro na hotīti asādhāraṇadhammavasena ‘‘lobhamūla’’ntveva vuttaṃ yathā ‘‘bherisaddo yavaṅkuro’’ti. Tathā ‘‘dosamūla’’nti etthāpi. Mūlantaravirahato moho eva mūlaṃ imassa, nāññanti mohamūlaṃ.

对于何种原因导致无再生，现以比库们，这首诗作辨析辅佐说明。所谓三受，是以乐、苦、无苦乐三种感受而成，譬如经典说：『比库们，有三种感受，何等三者？乐受、苦受、不苦不乐受』（增一经4.249）。而某经典说『比库们，有两种感受，乐受和苦受』（增一经4.267），其文意实是从善法方面，为乐受执着，从不善方面，为苦受执着，因此以此相互转换说法，正当观察，也应受观察。因其根由是由稳固之状态产生根基，如根基般，贪欲为根基。且即使痴迷也存在贪欲之根，此理又因遍行一切善法故不常有，因此特别说明其为贪欲根，如同称之为『熊吼与麦芽芽』。同理也说『嗔怒根』。若断除了根基，即为痴根，此处无他痴根可说。

Micchāvasena dassanaṃ diṭṭhi, diṭṭhiyeva diṭṭhigataṃ yathā ‘‘ākāsagataṃ thāmagata’’nti. Atha vā vipariyesaggāhikāya diṭṭhiyā gatameva, na ettha gantabbavatthu tathāsabhāvanti diṭṭhigataṃ, dvāsaṭṭhiyā vā diṭṭhīsu antogadhanti diṭṭhigataṃ, tena samaṃ pakārehi yuttanti diṭṭhigatasampayuttaṃ.

因错误见而产生的观见，就是见的执着，例如谓『空中与虚空』等。或者由于相反相成的错误见，实际并不应到此处，有如不同种类的见相相互荡涤，亦称为执着于见，俱由六十种见中生起，因此通常在此法中称为与见执着相联。

‘‘Yadā hī’’tiādi lobhamūlacittānaṃ pavattiākāradassanaṃ. Micchādiṭṭhinti ucchedadiṭṭhiādiṃ micchādiṭṭhiṃ. Tāya hi vipallattacittā tāva kodhavisayo, yāva indriyagocaroti paralokaṃ paṭikkhipitvā ‘‘natthi kāmesu ādīnavo’’ti gaṇhanti. Ādi-saddena –

如『如是时』等，表现为贪欲根心生起的象征。错误见者，如断灭见等亦是错误见。由于这种内心颠倒，且含有愤怒的境界，甚或达到感官触境时，对世间表示否定，断言『没有欲之危险』等。此类用语的引入——

‘‘Esa panthovitatho devayāne,

『这条道路确实是通往天界之路，』

Yena yanti puttavanto visokā;

『通过此道，幼子和少女们前往，精神振奋欢喜；』

Taṃ passanti pasavo pakkhino ca,

『牲畜和飞鸟等也观察此路，』

Tena te mātaripi mithunaṃ carantī’’ti. –

『因此那些母亲们与配偶们亦同此道而行。』

Ādinā nayena puttamukhadassanaṃ saggamokkhamaggoti evamādikaṃ micchādiṭṭhiṃ saṅgaṇhāti. Kāme vāti ettha vā-saddo aniyamattho. Tena ‘‘brāhmaṇānaṃ suvaṇṇaharaṇameva adinnādāne sāvajjaṃ, itaraṃ anavajjaṃ, gurūnaṃ, gunnaṃ, attano jīvitassa, vivāhassa ca atthāya musāvādo anavajjo, itaro sāvajjo, guruādīnaṃ atthāya pesuññakaraṇaṃ anavajjaṃ, itaraṃ sāvajjaṃ, bhāratayuddhasītāharaṇādikathā pāpavūpasamāya hotī’’ti evamādike micchāgāhe saṅgaṇhāti. Diṭṭhamaṅgalādīnīti diṭṭhasutamutamaṅgalāni. Sārato paccetīti vuḍḍhiyā pubbanimittabhāvena aggahetvā ‘‘idameva vuḍḍhikāraṇa’’nti evaṃ sāravasena gaṇhāti. Sabhāvatikkhenevāti lobhassa, micchābhinivesassa vā vasena saraseneva tikhiṇena kururena. Mandenāti dandhena atikhiṇena. Tādisaṃ pana attano, parassa vā samussāhanena pavattatīti āha ‘‘samussāhitenā’’ti. Parassa bhaṇḍaṃ vā haratīti vā-saddena tathāpavattanakamusāvādādīnampi saṅgaho veditabbo. Kāmānaṃ vāti anubhuyyamānānaṃ kāmaguṇānaṃ. Vā-saddena parasantakassa ayathādhippetatāya yaṃ laddhaṃ, taṃ gahetabbanti gahaṇādikaṃ saṅgaṇhāti.

从开端出发，所说的将子首影像引往天界涅槃之道，是以如此起始的错误见解所归纳。所谓『欲欲』，这里以『欲』之词音而引申，其意义不定。于是谓『婆罗门中偷金为不善取者，乃为有罪；其他为无罪。对师长、名声以及自身生命婚姻利益说谎，若为说谎者则为无罪，若他人则为有罪。为师长等利益制造恶意中伤，若为无罪者则为无罪，其他则有罪。印度战乱、夺取食物等故事，于恶事中同样生起恶意。』如此的谬见由此集合而成。『见吉祥等』者，即所见所闻的吉祥之事。『修习根本缘起』者，借前行因缘之理断定『此即成长之因』，以此为主要理由，由此集合成此说。『由赌博致破产等』，指因贪欲、错误坚执等驱使，犹如猛毒猛兽役使一般。『诛杀者』则以严厉之刑罚相比。如自身及他人互为障碍而转动者，谓之『互为障碍』。盗取他人财物或以言语制造分裂亦应被认知。『欲欲』指正在作用的欲望属性。 ‘‘欲’’ 之词音所指，乃他者强制支配而得者，于此应依此收集整理。

Sampayuttadhammavasena bhedābhāvato dosamūlaṃ asaṅkhārikasasaṅkhārikabhedato duvidhaṃ. Yadi evaṃ kasmā ‘‘domanassasahagataṃ paṭighasampayutta’’nti vuttaṃ? Asādhāraṇadhammehi tassa cittassa upalakkhaṇatthaṃ. Pāṇassa atīva, atikkamitvā vā pātanaṃ pāṇātipāto. Ādi-saddena adinnādānamusāvādapesuññapharusasamphappalāpabyāpāde saṅgaṇhāti. Dasaakusalakammapathesu hi kāmesumicchācāraabhijjhāmicchādiṭṭhisaṅkhātā tayova kammapathā iminā na sijjhanti. Sabhāvatikkhaṃ hutvā pavattamānaṃ cittaṃ asaṅkhārameva hoti, itaraṃ sasaṅkhāranti adhippāyenāha ‘‘tikkhamandappavattikāle’’ti. Mandaṃ pana hutvā pavattamānaṃ ekaṃsena sasaṅkhāramevāti na sakkāva viññātuṃ. Yaṃ sasaṅkhārena sappayogena pavattati, taṃ mandameva hotīti katvā tathā vuttanti daṭṭhabbaṃ.

依内在身心和外在身心的二种分类，因无二、根源于毒烦恼的无造作与有造作的分别，则导致其缺漏。若云『伴随忧愁之憎恨同现』已被言说者，其为非凡之事，是为心识特殊的显现。手足之过错甚重，若超越界限即是杀生。自开头之词，即收集归纳偷盗、说谎、恶口、污秽杂言与谩骂等。于十恶道中，因欲之邪行、嫉妒、错误见等所摄的恶业道路不能被废止。倘若心识沾染贪欲时是无造作的，其他的则是有造作者，于此即所谓三昧根本的不同起伏。心识虽猛烈而现起，则析为无造作；如渐渐沉缓者则是有造作。若心识缓慢而转动，只是局部作为有造作，难以认知。故所起的有造作是因和合所生，故此为缓慢而生，此等应当观察体知。

Mohamūlaṃ cittaṃ mūlantaravirahato atimūḷhaṃ vicikicchuddhaccayogato cañcalañcāti upekkhāsahagatameva hoti, na tassa kadācipi sabhāvatikkhatā atthi. Ārammaṇe hi saṃsappanavasena, vikkhipanavasena ca pavattamānassa cittadvayassa kiṃ tādise kicce sabhāvatikkhatāya, ussāhetabbatāya vā bhavitabbaṃ, tasmā na tattha saṅkhārabhedo atthi. Nanu ca uddhaccaṃ sabbākusalasādhāraṇaṃ, kasmā pana etameva tena visesetvā vuttaṃ ‘‘uddhaccasahagata’’nti. Visesato balavabhāvato. Idañhi etasmiṃ citte balavaṃ, tasmā sampayuttadhammesu padhānaṃ hutvā pavattatīti idameva tena visesitabbaṃ. Teneva hi pāḷiyaṃ sesākusalesu uddhaccaṃ yevāpanakavasena āgataṃ, idha pana sarūpatoyeva niddiṭṭhaṃ. Evaṃ asādhāraṇappadhānadhammavasena mohamūlaṃ vicikicchāsampayuttaṃ uddhaccasampayuttanti duvidhaṃ vuttanti daṭṭhabbaṃ. Asanniṭṭhānaṃ saṃsayo, vikkhepo avūpasamo, bhantatāti attho. Tattha vicikicchāsahagatassa asanniṭṭhānakāle, uddhaccasahagatassa vikkhepakāle ca pavatti veditabbā.

愚痴之根本即心，内根遥离，非常愚昧，错疑交织，心意散乱者，乃至不定，唯具无分别的忘调境界。心意二种交互起于触缘中，虽活跃不已，何尝有常恒的自然本性？因心境所缘，活动不断，若论其有应当显现的本性或应当起用之理，实无此种心作用之本质分别。然则激动心为一切善行通用，何以以此特称为“激动附着”？谓此有所特殊，缘强而显著。此心现于此心中力强之处，故于依缘行法中专注显现，故以此名称为异。故巴利文中谓余余善行中激动心为附带生起者，此处所示正是。此理显示：疑未定时为未成，心散乱则为激动，心明辨则为断尽。于疑覆心生时，未成之心；于激动心生时，散乱之心；皆于其时起用显著。

Yathānurūpanti paṭisandhijanakājanakassa, kammapathabhāvappattāpattassa ca anurūpato. Atha vā yathānurūpanti yo yassa hetu, tadanurūpato. Yebhuyyena hi lobhamūlakena khuppipāsādinirantarapetavisaye uppajjanti, dosamūlakena doso viya caṇḍajātatāya taṃsarikkhake niraye, mohamūlakena niccasammūḷhāya tiracchānayoniyaṃ, tasmā lobhādihetuanurūpato tattha tattha apāye upapattiṃ nipphādetīti āha ‘‘yathānurūpaṃ…pe…upapattiyā’’ti . Akusalavipākānaṃ dukkhappadhānatāya ‘‘dukkhavisesassā’’ti vuttaṃ.

此如因缘所适合于合会生者，及其起以动作业之不同而相应者。又或如彼因者相应者。以贪欲为根不断激生刻薄饥饿，于诸境界，嗔恼如武猛如狂暴被配。以愚痴为根常陷于三恶道，故依贪欲等因缘依正而致所分别之堕落。由此，谓之依所适因缘而堕落者。如经中言“依如因缘而堕落”。因恶乐果报以苦为主显故，称为“苦特别”。

§31

31.Apāpena alāmakena pāpāpāpappahīnena pāpāpāpesu mānasesu yaṃ pāpamānasaṃ vuttaṃ, pāpāpāpesu puggalesu apāpena pāpāpāpappahīnena yaṃ pāpamānasaṃ vuttanti vā sambandho. Atha vā pāpāpāpesu mānasesu pāpena pāpamānasena pāpavasena pāpāpāpappahīnena yaṃ pāpamānasaṃ vuttanti yojanā. Ayaṃ panettha adhippāyo – asammāsambuddhena tāva dhammasabhāvassa dubbijānīyattā kusalampi akusalato, akusalampi kusalato vucceyya, bhagavato pana saha vāsanāhi viddhaṃsitākusalassa kammakkhayakarañāṇena paccayavekallato viddhaṃsitakusalakammassa ca sammāsambuddhabhāvato ekanteneva akusaladesanā akusaladhammavasenevāti.

以恶行所表记为记号，恶行斥除时，以恶恶心乐为记号；于恶行者，以恶恶心乐为记号；又于恶行之内，恶心乐被斥除时，以相应恶心乐为记号。此为教义上的主权，即非正觉所启示时，于法的本质难解。善恶依恶转，恶依善转，唯说佛所示示，依业力果报灭尽之智断恶业，唯有佛慧以其独证之故，专宣恶业义理。

Akusalavaṇṇanā niṭṭhitā. · 不善法说明已毕。

Abyākatavaṇṇanā无记法说明。

Aññamaññavisiṭṭhānaṃ kusalākusalānaṃ pākanti vipākaṃ, vipakkabhāvamāpannānamarūpadhammānametamadhivacanaṃ. Yathā hi loke sālibījādīnaṃ phalāni taṃsadisāni nibbattāni vipakkāni nāma honti, vipākaniruttiñca labhanti, na mūlaṅkurapattadaṇḍanaḷādīni, evaṃ kusalākusalānaṃ phalāni arūpadhammabhāvena, sārammaṇabhāvena ca taṃsadisāni vipakkabhāvamāpannānīti vipākaniruttiṃ labhanti, na pana kammābhinibbattāpi rūpadhammā kammavisadisattā. Vipākameva cittaṃ vipākacittaṃ. Karaṇamattaṃ kiriyā phaladānāsambhavato. Yena pana kāraṇena tassa phaladānaṃ na sambhavati, taṃ heṭṭhā vuttameva. Kiriyā eva cittaṃ kiriyacittaṃ. Vipākassa kāmāvacarādibhāvo kusale vuttanayena yathāsambhavaṃ veditabbo. Alobhādisampayuttahetūhi saha vattanato sahetukaṃ. Tadabhāvato ahetukaṃ. Nibbattakahetuvasena sijjhamānampi hetaṃ sampayuttahetuvaseneva ‘‘sahetukamahetuka’’nti vuccati, itarathā vavatthānābhāvato.

彼此异样之善恶果报，此即招感善恶果相差异体。譬如世间稻谷之果实，乃是其所感之果报，果报名之，非根茎、土根种植、田埂等名也。善恶果实无有形质，属非形法，具标志特征而被称谓之。果报即心所显现的果报心。仅因因缘所致，成为行为遂果所赐。若因缘果不现，则果报不生，正如所说。行为即因缘心。不同由果感出之欲界行为，如教言可理知。连结无贪等因缘共用，成为作用之因。故无此因，即谓无因。因生之法，虽现生，因果共存名“有因无因”，如是分别，别无矛盾。

Sakakusalaṃ viyāti attano janakaṃ kāmāvacarakusalaṃ viya. Janakajanitabbasambandhavasena hi taṃ taṃ kusalaṃ tassa tassa vipākassa sakaṃ nāmaṃ hoti.

称此为具有自性之善果，宛如自身所生之情欲行为善。如父母生子相联系，此各善业即名为各自果报。

‘‘Sakakusalaṃ viyā’’ti vuttattā pavattākāraārammaṇādito cassa taṃsadisatā āpajjeyyāti taṃnivāraṇatthamāha ‘‘yathā panā’’tiādi. Chasu ārammaṇesūti parittādiatītādiajjhattādibhedesu chasu rūpādiārammaṇesu. Bhavantarapaṭisandhānato paṭisandhi. Avicchedappavattihetubhāvena bhavassa aṅganti bhavaṅgaṃ. Nibbattitabhavato parigaññatāya cutihetutāya cuti. Parittadhammapariyāpannesūti kāmāvacaradhammapariyāpannesu. Kāmāvacaradhammā hi kilesavikkhambhanādīsu asamatthabhāvena parittānubhāvatāya, oḷārikāhi vā kāmataṇhādīhi parito gahitattā ‘‘parittā’’ti vuccanti. Vipākassa saṅkappetvā ārammaṇaggahaṇābhāvato kammānurūpameva pavattatīti parittakammavipāko parittārammaṇeyeva pavattitumarahati, na mahaggataappamāṇārammaṇeti vuttaṃ ‘‘parittadhammapariyāpannesū’’ti. Yadi evaṃ mahaggatavipākopi mahaggatārammaṇeyeva āpajjatīti? Nāpajjati, saññāyattārammaṇassa samādhippadhānassa kammassa appanāpattassa tādiseneva vipākena bhavitabbattā. Vaṇṇalakkhaṇādikañhi aggahetvā lokasaññānurodheneva gahite pathavādike parikammasaññāya samuppāditaṃ paṭibhāganimittasaṅkhātamārammaṇaṃ saññāvasaṃ saññāyattaṃ hoti, tasmā tadārammaṇassa samādhippadhānassa appanāpattassa kammassa vipākena samādhippadhānaappanāpattehi viya saññāyattārammaṇatāya nibbiseseneva bhavitabbaṃ. Parittavipāko pana mahaggataappamāṇapaññattārammaṇakammanibbattopi hoti, so parato āgamissati.

谓“如有自性之果”起，即以激动等因因缘缘起，以障碍成就之目，以成就之理宣说练习。此有六种所缘，包含小边界以下、边界以上、内部与外部诸分法。于生死相续者，续接转续因缘，即行为体为身心续体。因果相继，生灭相袭。于小边界以上涵盖情欲行为法，情欲行为为缠染之毒，难以断除，苾芻况于渴望、愚痴其难脱离故，名为“边界”者。此果报被标定，依行为因缘现行。所谓适合因缘则果报得生。所谓小边界果报，非大广净边界果报。若大广果报亦为大广边界，实不成立。因由受相之念住与定心专注，及果报因缘行为之成就，与境相合缘者，分别缘现境成所摄果起名义故。小边界果报不具大广果报之尺度，然其果应归来延续。

Mukhanimittaṃ viyāti mukhaṃ paṭicca uppannanimittaṃ viya. Yathā hi taṃ nirīhaṃ aparaṃ mukhanimittaṃ uppādetuṃ, aññaṃ vā kiñci attano balena kātuṃ na sakkoti, evametampi vipākuppādanādīsu na ussahati. Tenāha ‘‘nirussāha’’nti. Ussāhoti cettha anupacchinnāvijjātaṇhāmānānusayasmiṃ santāne vipākuppādanasamatthatāsaṅkhāto, āsevanapaccayabhāvasaṅkhāto, viññattijanakatāsaṅkhāto ca byāpāro. So vipāke natthi kammavegukkhittattā patitaṃ viya hutvā pavattamānassa tassa ekantena dubbalabhāvatoti taṃ nirussāhaṃ.

「面相」者，犹如从面部出现的缘起。因着面部的缘起，又生起其所依的缘起。譬如空无所用之物不能凭自身之力创造另一无用之物，诸行的果报诸法亦然，无法起于自身，故谓之「无支援」者。此处「无支援」谓在未断除无明渴爱之持续习气之流中，果报生起的普遍性业因关系，既是依止诸因的律令，也是所显现生命流中识知生起的因由。若谓果报不存在，乃似于业力深埋而未发时相同，是故专一微弱故谓之「无支援」。

Vipaccanaṭṭhānanti vipaccanavasena pavattanaṭṭhānaṃ, paṭisandhibhavaṅgacutitadārammaṇavasena catukiccānametesaṃ pavattiokāsoti attho. Tattha cutibhavaṅgānaṃ antarāḷaṃ paṭisandhikiccānaṃ ṭhānaṃ, paṭisandhiāvajjanānaṃ, tadārammaṇāvajjanānaṃ, javanāvajjanānaṃ, voṭṭhabbanāvajjanānañca antarāḷaṃ bhavaṅgakiccānaṃ ṭhānaṃ, tadārammaṇapaṭisandhīnaṃ, javanapaṭisandhīnaṃ, bhavaṅgapaṭisandhīnaṃ vā antarāḷaṃ cutikiccānaṃ ṭhānaṃ, javanabhavaṅgānaṃ antarāḷaṃ tadārammaṇakiccānaṃ ṭhānanti daṭṭhabbaṃ. Yasmā panetaṃ ṭhānaṃ dhammānaṃ taṃtaṃkiccavasena pākaṭaṃ hoti, tasmā ṭhānaṃ veditabbanti ṭhānaṃ uddharitvā pākaṭakiccavaseneva taṃ pakāsetuṃ ‘‘imānihī’’tiādi vuttaṃ. Atha vā kiccampi kiccavantānaṃ pavattiṭṭhānabhāvena gayhatīti ṭhānantipi kiccameva uddhaṭanti taṃ sarūpato dassetuṃ ‘‘imāni hī’’tiādi vuttaṃ.

「果果境地」者，谓因缘连带之果报发生境地，乃由业断灭后续法之所起职事等四种法之发生空隙。此中包括断灭法与生起法之间的空隙，即业乐用起处，此空隙处有断灭之生起法、生起法与业乐用起之间的生起法、以及业乐用生起法等。该处被视为生灭法之间、后续法之间之中介场所，从而使业的作用场所在断、生与果境中展开。鉴于此间法理具现的事实，故应当认识此境地，挖掘此场所以便揭示其中之规律，故有言「此处也」等。或亦指称因众多具有职德者业力活动而发显的所在，道理与前述类似，谓「此处也」以显明相同义。

§32

32. Aṇḍajajalābujayonisambhavānaṃ manussānaṃ, vinipātikāsurānañca ahetukapaṭisandhiyāpi sabbhāvato āha ‘‘duhetukatihetūna’’nti. Paṭisandhiviññāṇasampayuttā dve alobhādayo hetū yesaṃ te duhetukā. Esa nayo tihetukesupi. Tattha duhetukānaṃ ñāṇavippayuttāni cattāri, tihetukānaṃ ñāṇasampayuttāni cattāri paṭisandhiyo honti, tathā bhavaṅgacutiyopi. Yena yena hi cittena paṭisandhi hoti, taṃ tadeva bhavaṅgacutivasenapi pavattati. Tadārammaṇaṃ pana avisesena daṭṭhabbaṃ duhetukānampi tihetukatadārammaṇassa icchitattā. Nanu cetaṃ asamapekkhitābhidhānaṃ ācariyeneva imassa paṭisiddhattā. Tathā hi vakkhati –

三十二、由蛋、水或胎生之人，以及堕落恶鬼之非因果缘连接现象，统称为「二因三因」。因缘识连结之故，此二因中有不贪二因为因，此谓二因。由此而起三因，即三因中携带智慧者三种，故于断灭业乐用处亦具三因。凡一切由心缘生的连结皆由此种由断灭构成之因缘生起。于所缘境中，具有非分别性，谓二因亦见于三因缘境的依乐中。此非直接对立称谓，乃对于所受教理的约定用语，故应如是解说。

‘‘Ahetupaṭisandhissa, na tadārammaṇaṃ bhave;

『无因缘连结者，其所缘境无依托；

Duhetukaṃ tihetuṃ vā, duhetupaṭisandhino’’ti. (abhidha. 443);

二因三因者，依二因连结缘起』（释义文443）；

Nayidamasamapekkhitābhidhānaṃ paṭisandhijanakakammaṃ sandhāya tattha paṭisiddhattā. Yena hi kammena yā paṭisandhi ādinnā, na taṃ tato adhikataraṃ tadārammaṇaṃ pavatte abhinipphādeti. Yaṃ pana aññampi kiñci kammaṃ tadāladdhāvakāsaṃ siyā, na taṃ tattha tato adhikatarampi vipākaṃ na nibbattetīti atthi. ‘‘Sahetukaṃ bhavaṅgaṃ ahetukassa bhavaṅgassa anantarapaccayena paccayo’’ti (paṭṭhā. 3.1.102) hi paṭṭhānavacanena ahetukassāpi nānākammena sugatiyaṃ sahetukatadārammaṇamanuññātaṃ. Tenāhu ācariyā –

此非对立用语，属促成连结作业之论理。若某业行所起之连结不生于此边缘，其果报亦不会生于彼边缘。若因得某种业行，果报产生必不止于该边缘。云：「有因果连结之业，系无因业因缘之即时因」〔释论3.1.102〕，此解示乃令无因业亦承受多因业果，致向善趣生多因果边缘。师说如是，详明此理。

‘‘Hoti aññena kammena, sahetukaṃ ahetuna’’nti.

“有他业作因者，作因无因者。”

Yathā ca ahetukassa sahetukaṃ, evaṃ duhetukassa tihetukampi icchanti. Ācariyajotipālatthero pana ‘‘sahetuka’’nti avisesena vuttattā ahetukānampi tihetukatadārammaṇaṃ icchati. Vuttañhi tena ‘‘sahetuka’’nti avisesopadesena duhetukaṃ, tihetukañca gahetabbaṃ. Tathā hi aṭṭhakathāyaṃ ‘‘ahetukassāpi tihetukatadārammaṇamabhihitaṃ, yañcarahi atthasamāse ahetukānaṃ tihetukaphalāni detī’’ti vuttaṃ, taṃ kathaṃ? So eva pucchitabbo, yo tassa kattāti. Apare pana ‘‘mūlasandhiyā jaḷattā tassa tihetukatadālambaṇaṃ na labbhatiyevā’’ti vadanti.

如无因者欲取有因者，彼亦复如二因者。然长老老师觉阇波罗等特称“有因”，乃因表无因，意即无因亦是二因之类别。经释云：“无因者间亦明示于二因之属，因其合义，示无因果报。”然若问其所作为何？他说：“因根不和，故不得无因果属。”

§33-4

33-4.Tatoti paṭisandhito paraṃ, dutiyacittato paṭṭhāya. Satipi antarantarā vīthicittuppāde tadavasāne uppajjamānassa yāvatāyukaṃ anivattanato vuttaṃ ‘‘yāvatāyuka’’nti. Balavārammaṇeti atimahantavibhūtārammaṇe. Pañcadvāre hi atimahantārammaṇe manodvāre vibhūtārammaṇe tadārammaṇamuppajjati, na aññesu. Ekārammaṇappavattiyā paṭisandhādīnaṃ tiṇṇampi ekaṭṭhāne dassanatthaṃ uddese tadārammaṇassa avasānakaraṇaṃ, idha pana pavattikkamavasena cutiyā avasānakaraṇanti daṭṭhabbaṃ.

「接续」者，谓继于他，即次第心识之续。于此，有间段心发生后乃终止之不返转，故称「至极未返转」。力触此处，即极大因缘。五门中此般极因最为胜锐，只有心门中因缘主导之相发生，别无他处。亦于缘起一处通达现相，终结缘相显现。此中终止因缘，即视为终末因缘。

§35-6

35-6.Kammadvāranti kāyavacīkammadvārassa janakavasena na pavattantīti vuttaṃ hoti. Tattha kāyoti kāyaviññatti. Kammanti taṃsamuṭṭhāpikā cetanā, kāyena kataṃ kammaṃ kāyakammaṃ. Kiñcāpi hi kāyo kammassa catuvīsatiyā paccayesu na kenaci paccayena paccayo hoti, tathāpi taṃsamuṭṭhānassa tassa sabbhāveyeva kāyakammādivohāroti taṃ tena katanti vuccati. Kāyakammassa pavattiṭṭhānabhūtaṃ dvāraṃ kāyakammadvāraṃ. Yadi evaṃ kammadvāravavatthānaṃ na siyā . Kāyadvārena hi siddhaṃ kammaṃ ‘‘kāyakamma’’nti vuccati. Taṃ pana ‘‘dvāre caranti kammānī’’ti (dha. sa. aṭṭha. 1 kāyakammadvāra) vacanato vacīdvārepi sijjhatīti dvārena kammavavatthānaṃ na siyā, tathā vacīkammaṃ kāyadvārepi sijjhatīti kammena dvāravavatthānampi na siyāti? Taṃ na, tabbahulavuttiyā ceva yebhuyyena vuttiyā ca vavatthitattā. Kāyakammañhi kāyadvāreyeva bahulaṃ pavattati, appaṃ vacīdvāre, tasmā kāyadvāre bahulappavattanato etassa kāyakammabhāvo siddho vanacarakādīnaṃ vanacarakādibhāvo viya. Tathā kāyakammameva yebhuyyena kāyadvāre pavattati, na itaraṃ, tasmā kāyakammassa yebhuyyena ettheva pavattito assa kāyakammadvārabhāvo siddho brāhmaṇagāmādīnaṃ brāhmaṇagāmādibhāvo viyāti nettha kammadvāravavatthāne koci vibandhoti. Vacīkammadvārepi esa pabandho yathāsambhavaṃ daṭṭhabbo.

「业门」者，作如身语业门起因之言，谓身即身识，业即发起意志，身所作业称身业。虽身体于业二十四因中无一因为他因，然发起之意自体即为身业之表现，故谓其所作业也。身业之门，即身业生起处。若非如此，则无业之门可言。身门内生业即名身业。所谓“业往来于门”语，即行为门又称门，是谓业起处。语业门受此限制，故语业门中成立身业起。由此，身业既在此处起，自然称作身业之门，如婆罗门之村，即村之表现，故无碍业门说。语业门亦当视其障碍。

Manokammadvāraṃ pana sayaṃ manoyeva samānaṃ attanā sahagatacetanāanabhijjhādikammānaṃ pavattidvārabhāvena manodvārasaṅkhaṃ labhatīti na taṃ cittassa uppattidvāravasena gaṇhāti. Na hi sayaṃ attatova pavattati. Yadi pana cittasampayuttā kammadvārabhāvena adhippetā, tadā tesaṃ kammadvārabhāvo manasmiṃ na upacārīyatīti sampayuttadhammānaṃ cittādhipatibhāvo citte viyāti cittaṃ ‘‘manokammadvāra’’nti vuccati. Sabhāvato pana kammadvāraṃ nāma sampayuttadhammāyevāti cittaṃ tato pavattanato manokammadvāravasena pavattati. Anantarapaccayabhūtassa pana manokammadvārabhāve vattabbameva natthi. Idha pana ‘‘aviññattijanattā’’ti vacanena kāyavacīkammadvāravaseneva appavattiyā sādhitattā manokammadvāraṃ na gahitameva. Na hi ‘‘aviññattijanattā’’ti kāraṇaṃ manokammadvāravasenapi appavattiṃ sādheti. Atha vā ‘‘avipākasabhāvato’’ti vacanena manokammadvāravasenapi appavatti sādhitā hoti. ‘‘Kammadvāra’’nti ettha kammaggahanena nānakkhaṇikakammassa adhippetattā tassāpi gahaṇaṃ daṭṭhabbaṃ. Iti imesu kāyavacīkammadvārasaṅkhātesu dvīsu dvāresu, manokammadvārena saha tīsu eva vā yathā kusalaṃ pavattati, na evaṃ vipāko, yathā ca kusalaṃ kāyavacīmanokammassa āyūhanavasena dānādipuññakiriyavatthuvasena pavattati, na evamayaṃ. Ayaṃ pana neva kāyavacīkammadvāresu pavattati viññattisamuṭṭhāpakattābhāvato, na kammavasena, manokammadvāravasenāpi ca pavattati vipākuppādanabhāvābhāvato, na puññakiriyavasena pavattati dānādivasena appavattanatoti dassetuṃ ‘‘kammadvārañca…pe… no samā’’ti vuttaṃ. Evanti dānādivasena.

心业门则依同心，转起同伴意同无贪爱之行为，故称心门集合。非心起之缘生门。若心与业门相连，且有主宰，则其功能显于心中，称心业门。然业门自然功能，亦随心转起，遂名为心门产物。心门无先后缘，自无间接因缘。此处“不生识者”言，谓以身语业门陷于罕发，故不包含心门。然非识生者，即心门亦罕发。又“非果报性”言，离心门也罕发。是谓“业门”由多时段意识起执专属把握。心门缘生，随缘而有，非业门所生。于此以资彰显：“业门……非同”、“与业门不同”等语，显于此处。

§37

37.‘‘Parittārammaṇattā’’tiādi sampayuttadhammavasena visesadassanaṃ. Yasmā ete parittārammaṇā, karuṇāmuditā ca paññattārammaṇā sattapaññattiyaṃ pavattanato, tasmā dvinnamālambaṇānaṃ ekacittassa visayabhāvānanugamanato na tesu karuṇāmuditā kadācipi jāyantīti ayamettha paṭhamagāthāya adhippāyo.

「护因」等，为相续法中专显之异状。诸此护因，慈、喜等，属七缘起转，此为二重依缘。故因双重所依，单一意识无分别相随，彼等慈喜亦不生。此乃首行句示意之义。

§38

38. Dutiyagāthāya pana hi-saddo yasmāti imassa atthe. Yasmā ‘‘pañca sikkhāpadā kusalā’’ti (vibha. 715) vuttā, tasmāti attho. Idaṃ vuttaṃ hoti – bhagavatā hi sikkhāpadavibhaṅge ‘‘pañca sikkhāpadā kusalā’’ti (vibha. 715) evaṃ ‘‘pāṇātipātā veramaṇī’’tiādīnaṃ pañcannaṃ sikkhāpadānaṃ kusalabhāvo vutto, te ca viratisabhāvā eva ādito tiṇṇaṃ sikkhāpadānaṃ, pacchimassa ca sammākammante, itarassa sammāvācāyaṃ, pañcannampi micchājīvahetukapañcaduccaritato viramaṇavasena pavattānaṃ sammāājīve ca antobhāvato, tasmā tā ekantakusalabhūtānaṃ kadāci abyākate labhanti, itarathā saddhāsatiādayo viya ‘‘siyā kusalā, siyā abyākatā’’ti vucceyyunti. Yadi evaṃ lokuttaraphalesu aṭṭha, satta vā maggaṅgā na labbhantīti? No na labbhanti lokiyaviratīnameva tattha ekantakusalabhāvassa vuttattā, lokuttaraviratiyo pana phalassa maggapaṭibimbabhūtattā maggasadisato aṭṭhaṅgikatāya, sattaṅgikatāya ca bhavitabbanti na ca ekantakusalabhāvena vavatthāpetuṃ yuttā. Evañca katvā upari lokuttaraphalesupi aṭṭhaṅgikatādibhedo maggo uddhaṭoti.

38. 又说到第二偈文中“hi-saddo”一词的用意。在此教法中说“五戒是善法门”，这是其意。此处说的是——世尊在戒律解说中言：“五戒是善法门”，即“戒杀生等诸戒”为五戒。这五戒的善性是内在禁欲的本质，诸戒乃戒止之法，前后三戒是内在自净，第四戒属正语，第五戒为令五戒善法门内在高尚所显的正命行持。故偶尔未明了时，有人当如“是善，或未明”说。若说世间法中有八或七支道未得，并非不成全世间的戒止善性，而是世间禁欲只是有善之性质，出世禁欲则是果报道理的作用，须修八正道或七正道，非仅凭善性能成就果位。如此分辨后，亦说明出世法中八正道及其不同类别之道势隆盛，不可以单一善性而解释之。故出世道乃八支而殊异显现。

§39

39.‘‘Tathādhipatino’’tiādi adhipativasena visesadassanaṃ. Sabbesampi hi tebhūmakakusalānaṃ añño āyūhanakālo, añño vipaccanakālo, tasmā na tāni attano vipākehi adhipatiṃ gāhāpetuṃ sakkontīti na te chandādīni dhuraṃ katvā pavattanti. Lokuttarakusalāni ca pana āyūhanakālassa, vipaccanakālassa ca antarābhāvato attano chandādīnaṃ balassa avūpasantakāleyeva vipākaṃ nibbattentīti anantarapaccayā hutvā vipākehi adhipatiṃ gāhāpetuṃ sakkontīti. Evañca katvā upari lokuttaravipākānaṃ adhipatiyogaṃ vakkhati.

39.“Tathādhipatino”等词，意为统摄众善法之特异显示。这些善法在轮回中有生起期，有灭期，故不能以自身果报代为统摄；因此，这些戒律等善法并非随心所欲而生起。出世善法因生起期与灭期之间相续不断，能以自身果报为主宰。如此说，以上即论出世果报中果报支配之道理。

§40

40. Yasmā moravāpivāsimahādattattherena vipākānaṃ āgamanato asaṅkhārikasasaṅkhārikabhāvo icchito, tipiṭakacūḷanāgattherena paccayato, tasmā ubhinnampi matidassanatthamāha ‘‘asaṅkhārasasaṅkhāravidhāna’’ntiādi. Purimatthero hi yathā mukhe calite ādāsatale mukhanimittaṃ calati , evaṃ asaṅkhārikassa kusalassa vipāko asaṅkhāriko, sasaṅkhārikassa vipāko sasaṅkhārikoti āha, tasmā tassa matidassanatthaṃ ‘‘asaṅkhāra…pe… puññato’’ti vuttaṃ. Dutiyatthero pana asaṅkhārikādīsu yena kenacipi cittena kamme āyūhite āsannamaraṇassa attano, paresaṃ vā payogena vinā asaṅkhārena appayogena kammakammanimittagatinimittapaccupaṭṭhāne paṭisandhi uppajjamānā asaṅkhārikā. Yassa kassaci sasaṅkhārena sappayogena kammādipaccupaṭṭhāne sasaṅkhārikā. Tathā bhavaṅgacutiyopi. Tadārammaṇañca paṇītāpaṇītautubhojanādipaccayavasena, anantaraniruddhakusalākusalassa vasena vā asaṅkhārasasaṅkhāranti evaṃ paccayato asaṅkhārikādividhānatamāha, tasmā tassa matidassanatthaṃ ‘‘ñeyyaṃ paccayato cevā’’ti vuttaṃ. Idameva ca pana ācariyā pasaṃsanti.

40. 因为由古德摩迦摩大德长老根据果报到来表达“无为所为和有为所为”状态，依据小部律藏中前辈长老之因果义理，故说“无为与有为之差别”。如先辈长老所比喻，水波动时有水面之相，示现动；无为善行果报与有为善行果报，如此。故此义理阐述称“无为...善于...福报”，是为理解之方便说法。另一长老则从因缘立场说明，心意善行为引发当时临近其命终，及无因缘外行无缓漏无障碍等条件时，生起无为果报者。又有因缘合和影响下生起相续果报者，故称“应知于此因缘如是之理”，因而受教诲宣说此理。此乃诸师赞叹之义。

§41-2

41-2.Hīnādīnaṃ vipākattāti adhipatiyogābhāvepi hīnamajjhimapaṇītānaṃ kusalānaṃ vipākattā. Etena āgamanato hīnādibhāvaṃ vibhāveti. Vineyyasantānagatakilesamalavidhamanena tassa punanato puñño vādo vacīghoso etassa, vuttanayeneva puññaṃ vadatīti vā puññavādī, tena puññavādinā. ‘‘Ekantena savatthuka’’nti vuttepi rūpaloke pavatti anivāritāti āha ‘‘kāmalokasmi’’nti . ‘‘Na panaññattha jāyate’’ti iminā pana byatirekato laddhamatthaṃ dassetīti.

41-42. 指出下等等法生果因果关系缺乏主宰之理，亦即下、中、上三品善法生果也不成主宰。以此说明有下等之变异。修习清净业流转及善业之言语传播，即是赞扬善业者。虽说“单独常在”，谓虽已生在色界，但说“在欲界”，即非他处生生不息，显露异说本意。

Evaṃ tāva sahetukavipāke niddisitvā idāni ahetuke niddisituṃ ‘‘ahetukavipākacittaṃ panā’’tiādi vuttaṃ. Kasmā pana sahetukassa kammassa ahetukavipāko hotīti? Vuccate – cakkhuviññāṇādīnaṃ tāva pañcannaṃ ārammaṇābhinipātamattattā alobhādisampayogo na sambhavati, tathā mandatarakiccesu sampaṭicchanasantīraṇesūti evaṃ hetūnaṃ uppattiyā asambhavato ca nesaṃ ahetukatā daṭṭhabbā. Upekkhādiyoge pana cakkhuviññāṇādīnaṃ tāva catunnaṃ iṭṭhārammaṇepi pavattamānānaṃ vatthārammaṇasaṅghaṭṭanāya dubbalabhāvato upekkhāsahagatatā, kāyaviññāṇassa ca tāya balavabhāvato sukhasahagatatā hoti. Sampaṭicchanaṃ pana ārammaṇaghaṭṭanayogyabhāvena oḷārikattā, catucittakkhaṇātītavasena cirajātattā ca dubbalamattano nissayena saha asamānajātikañca cakkhādivatthuṃ nissāya uppannehi cakkhuviññāṇādīhi laddhānantarapaccayatāya, apubbanissayatāya ca ārammaṇarasassāde dubbalanti iṭṭhādīsu ārammaṇesu upekkhāsahagatameva. Santīraṇaṃ pana vuttaviparītato iṭṭhārammaṇe sukhasahagataṃ, iṭṭhamajjhatte ca upekkhāsahagatanti daṭṭhabbaṃ. Manoviññāṇadhātu viya visiṭṭhamananakiccābhāvato manomattā nissattanijjīvādiatthehi dhātu cāti manodhātu. Sā hi satipi viññāṇabhāve manoviññāṇato sambhavassa visiṭṭhamananakiccassa akaraṇato mananamattāyeva hoti. Vuttalakkhaṇaviparītato pana mano ca taṃ viññāṇañcāti manoviññāṇaṃ, tadeva yathāvuttaṭṭhena dhātūti manoviññāṇadhātu.

如此将有因果果报论述完毕，现转述无因果报意见。为何有因果业报会出现无因果果报？回答说：因眼识等五根在接触入境时，因不贪等结合不生起；同样，轻微差别之事物不相通故，故无因果成立。又说置之不理之结合中，因眼识、意识等四根内之所缘境界，连结之力甚微，促进作用弱，故无因果。阻碍时有积累，长久以来及其弱质生机差异，基于非同一性质眼等根所依存，故结缘之无生之理显见。消除障碍之作用，反而令适合境界之内在感觉愉悦，以上说明因缘复杂。意根内涵即识之心灵，因无生无为，故专心于此。反说则心是识，亦即心识，此即内藏含括之识根。

Viññāṇapañcakaṃ niyatārammaṇaṃ yathākkamaṃ rūpādiekekasseva ārammaṇakaraṇato. Sesattayamaniyatārammaṇaṃ pañcārammaṇikachaḷārammaṇikabhāvato.

识为五识根，分别依他根及境界而有不同对象。三种对象里受约束者为五种，分别对应五识根及六入中六识均属五种对象类别，故概括称五种根境之境。

Daṭṭhabbatāya diṭṭhaṃ, rūpāyatanaṃ. Sotabbatāya sutaṃ, saddāyatanaṃ. Munitabbatāya mutaṃ, sampattasseva gahetabbatāyāti attho, gandhādittayassetaṃ nāmaṃ. Cakkhādīhi vinā kevalaṃ manasā eva vijānitabbatāya viññātaṃ, dhammāyatanaṃ. Anāmaṭṭhakālavisesavacanattā ca nesaṃ atītānāgatāpi rūpādayo diṭṭhādisaddehi vuccanti. Teneva hi ‘‘daṭṭhabbatāyā’’tiādinā kālasāmaññena nesaṃ nibbacanaṃ vuttaṃ. Diṭṭhaṃ ārammaṇaṃ yassa taṃ diṭṭhārammaṇaṃ. Evaṃ sutārammaṇādīsu.

以目所见之法，谓色处；以耳所闻之法，谓声处；以意所知之法，是审达之义，指香味触等诸处。除去眼等诸根，只凭心识了解之称为识处。若无名称、量时差异之别，则其过去未来诸色等及诸声等皆称为所见或所闻。因此用“以所见之”等语，乃依时间而约之。所见即缘起之缘境，所谓所见缘境。此理同于所闻等境。

Cakkhuto pavattanti cakkhudvāratova pavattaṃ sabbavākyānaṃ avadhāraṇaphalattā. Tena manodhātuādīnaṃ cakkhuviññāṇabhāvo nivārito hoti tesaṃ dvārantaratopi pavattisambhavato. Atha vā ‘‘cakkhuto pavatta’’nti idaṃ sañjātippavattiṃ sandhāya vuttaṃ, na sañcaraṇappavattiṃ, tasmā yathā kuṇḍamukhato udakaṃ sañcaraṇavasena pavattati, na evaṃ pavattamidha gahitaṃ. Yathā pana candakantapāsāṇato udakaṃ sañjātivasena pavattati, evaṃ pavattameva cakkhuto pavattanti gahitaṃ. Yathā ca kiṃ? Yathā kucchito samuṭṭhitaṃ pittasemharuhirādi mukhato sandantampi ‘‘mukhassavo’’ti na vuccati, mukhatoyeva pana samuṭṭhahitvā tato savantaṃ kheḷaṃ ‘‘mukhassavo’’ti vuccati, evaṃ hadayavatthusannissayato samuṭṭhahitvā cakkhuto pavattamānaṃ cakkhuviññāṇaṃ nāma na hoti. Cakkhutoyeva pana samuṭṭhahitvā tato pavattamānaṃ cakkhuviññāṇaṃ nāmāti. Yo pana imamatthaṃ asallakkhetvā byañjanamattasseva abhinivisitvā taṃdvārappavattānaṃ sesānampi cakkhuviññāṇabhāvaṃ maññeyya, taṃ nivāretuṃ pakārantarenapi viggahaṃ dassento āha ‘‘cakkhumhi sannissita’’nti. Yathā cakkhuto pavattaṃ, cakkhusannissitaṃ vā viññāṇaṃ cakkhuviññāṇaṃ, evaṃ sotaviññāṇādīsupi ‘‘sotato pavattaṃ, sotasmiṃ sannissitaṃ vā viññāṇaṃ sotaviññāṇa’’ntiādinā yojanaṃ atidisanto āha ‘‘tathā sotaviññāṇādīnī’’ti.

从眼起始，眼门亦如门，通达诸诸说故。故能障止心等识，因其能通入心识门中。或云“眼门起”，此指生起，非流转。故不像水由池口流出，而似水因月光照而显现，如是眼门生起乃正说。何以故？如污处水中虽自有声，非称为口声，口内水聚方是口声。依此，心所赖生起之眼门生起的识，非称眼识；若色聚成眼门生起的识，方可称眼识。若执色入而认作眼识，则应断之。对此，释者示为“依眼识所依”。如同“眼门生起”，眼根所依的识即眼识，耳等识亦如是，故释者远言“耳根起”等。

Cakkhusannissitaṃ hutvā rūpassa vijānanalakkhaṇametassāti cakkhusannissitarūpavijānanalakkhaṇaṃ. Tattha cakkhusannissitavacanena dibbacakkhādikaṃ aññaṃ rūpārammaṇaṃ viññāṇaṃ nivatteti . Vijānana-ggahaṇena cakkhusannissite phassādidhamme nivatteti. Cakkhurūpa-ggahaṇena nissayato, ārammaṇato ca cittaṃ vibhāveti ubhayādhīnavuttikattā. Yadi hi cakkhu nāma na siyā, andhāpi rūpaṃ passeyyuṃ, na ca passanti. Yadi ca nīlādirūpaṃ nāma na siyā, desādiniyamena na bhavitabbaṃ, attheva ca niyamo. Ekantasārammaṇatā ca cittassa vuttāti ārammaṇena vinā nīlādiābhāsaṃ cittaṃ pavattatīti evaṃ pavatto vādo micchāvādoti gahetabbo. Tenāha bhagavā ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’ntiādi (ma. ni. 1.204, 400; 3.421, 425; saṃ. ni. 4.60; kathā. 465). Ettha siyā – kiṃ panetaṃ cakkhu, rūpañca viññāṇassa paccayo hontaṃ ekameva paccayo hoti, udāhu anekanti? Cakkhu tāva ekampi, rūpaṃ pana anekameva saṅgataṃ. Kiṃ kāraṇaṃ? Paccayabhāvavisesato. Cakkhu hi cakkhuviññāṇassa nissayapurejātaindriyavippayuttapaccayehi paccayo hontaṃ atthibhāveneva hoti tasmiṃ sati tassa bhāvato, asati abhāvato. Yato taṃ atthiavigatapaccayehissa paccayoti vuttaṃ, svāyaṃ paccayabhāvo na ekasmiṃ na sambhavatīti ekampi cakkhuviññāṇassa paccayo hoti. Rūpaṃ pana yadipi cakkhu viya purejātaatthiavigatapaccayehi paccayo hoti puretaraṃ uppannaṃ hutvā vijjamānakkhaṇeyeva upakārakattā, tathāpi anekameva saṅgataṃ hutvā paccayo hoti ārammaṇabhāvato. Yañhi taṃ ārammaṇaṃ tassa yathā tathā upalabbhanīyavaseneva ārammaṇapaccayabhāvo, viññāṇassa ca indriyādhīnavuttikassa ārammaṇasabhāvūpaladdhi na ekadvikalāpagatavaṇṇavasena hoti, nāpi katipayakalāpagatavaṇṇavasena, atha kho ābhogānurūpaṃ āpāthagatavaṇṇavasenāti anekameva rūpaṃ saṃhaccakāritāya viññāṇassa paccayo hotīti. Amumeva hi visesaṃ vibhāvetuṃ ‘‘cakkhuñca paṭicca rūpe cā’’ti (ma. ni. 1.204, 400; 3.421, 425; saṃ. ni. 4.60; kathā. 465) pāḷiyaṃ vacanabhedo katoti. Evaṃ sotaviññāṇepi yathārahaṃ vattabbaṃ. Ghānaviññāṇādīnaṃ pana sampattaggāhatāya attano nissayena saha allīnasseva gahaṇato ekakalāpagatampi gandhādikaṃ tesaṃ uppattiyā paccayo hoti.

所谓“依眼识而起色识别相”，即依眼识而起的对色的识别特征。此依眼识本有的功用，依缘起而知接触色等。因依眼与色而起心，又能断除心病苦。若无眼，盲者亦不能见色；若无色，按规范此色应非生起，因为心非由色在缘起，若无缘色心不生起，此说实为谬见。世尊说：“由眼与色因缘起眼识”等语。此中意指眼、色识之间有唯一起缘，何以多？因眼为识之基础，有生灭、缘变等因缘。色虽多样，但因缘起故，色虽多而有限。眼识对色的依赖是非一时一色，不是片刻色。不同色聚合而成识，是依缘成。故说“依眼与色而起”，这是巴利语的用字区分。耳等识亦如是。对香识及诸识，因界限不同，识有多时段产生，亦依诸缘。

Rūpamattārammaṇarasanti rūpāyatanamattasseva ārammaṇakaraṇarasaṃ. Matta-saddena yathā ārammaṇantaraṃ nivatteti, evaṃ rūpāyatanepi labbhamāne ekacce visese nivatteti. Na hi cakkhuviññāṇaṃ vaṇṇamattato aññaṃ kiñci nīlādivisesaṃ tattha gahetuṃ sakkoti. Tenāha bhagavā – ‘‘pañcahi viññāṇehi na kiñci dhammaṃ paṭivijānāti aññatra abhinipātamattā’’ti. Cakkhuviññāṇaṃ uppajjamānaṃ rūpārammaṇe eva uppajjanato tadabhimukhabhāvena gaṇhātīti vuttaṃ ‘‘rūpābhimukhabhāvapaccupaṭṭhāna’’nti. Attano anantaraṃ uppajjamānānaṃ arūpadhammānaṃ samanantaravigatā arūpadhammā pavattiokāsadānena anantarasamanantaranatthivigatapaccayehi upakārakā, nissayārammaṇā dhammā viya āsannakāraṇāti dassento āha ‘‘rūpārammaṇāya kiriyāmanodhātuyā apagamapadaṭṭhāna’’nti. Sotaviññāṇādīsupi vuttanayeneva attho veditabbo. Kiriyāmanodhātuyā ārammaṇabhedato bhinnasabhāvattā āha ‘‘kiriyāmanodhātūna’’nti. Cakkhuviññāṇādīhi gahitaṃ rūpādiārammaṇaṃ tadanantarameva aparipatantaṃ katvā sampaṭicchantaṃ gaṇhantaṃ viya hotīti vuttaṃ ‘‘rūpādisampaṭicchanarasa’’nti. Tathābhāvena sampaṭicchanabhāvena paccupaṭṭhātīti tathābhāvapaccupaṭṭhānaṃ.

色界色惹心乐，谓色境的吸引生趣。如同声界的音声亦复如此。眼识不能单独从色的颜色产生，不能采异色特征为因。世尊说“五识唯识颜色，无知他法”。眼识因缘生起于色而起，立于色边的所缘色上，故称“缘色识注目”。由此眼识之生带离无色界色，为其离生部位，故云“缘色识离生义”。耳等识亦当依此体察。色境识受此激发，后续识受它前后继缘之因助，故云“缘色识离生”有次第义。接续识与缘色识各有分工，故又称“依缘色识接续识”。诸色识同理。

Chasu ārammaṇesu kadāci pañcannaṃ jaccandhādivasena tatopi ūnānaṃ, brahmaloke ca dvinnameva vijānanasabhāvāpi chaḷārammaṇavijānanalakkhaṇā vuttā taṃsabhāvānativattanato, chasveva vā itaresaṃ ārammaṇānaṃ antogadhattā. Santīraṇādirasāti yathāsambhavaṃ santīraṇatadārammaṇādikiccā, santīraṇatadārammaṇapaṭisandhibhavaṅgacutikiccāti adhippāyo. ‘‘Hadayavatthupadaṭṭhānā’’ti idaṃ imāsaṃ dvinnaṃ manoviññāṇadhātūnaṃ anibaddhaṭṭhānatāya nibaddhakāraṇaṃ dassetuṃ vuttaṃ. Vuttanayena pana ‘‘taṃtaṃanantarātītaviññāṇāpagamapadaṭṭhāna’’ntipi vattuṃ vaṭṭatiyeva. Ahetukacittānaṃ visuṃ visuṃ lakkhaṇādikassa dassitattā parisesato sahetukacittānaṃ ekasadisameva lakkhaṇādikanti viññāyati. Taṃ pana heṭṭhā vibhāvitameva.

六尘所异，即对色声香味触识别之内容，彼即为六根所识诸法，虽然二识界有六尘识别之别，但六尘相内的区别会互相渗透融合。所谓“盐味等”，其为此二识界结合界内的差异事理之表显。识界连绵不断，因果相续故。

Idāni imāsaṃ ārammaṇādito bhedaṃ dassetuṃ ‘‘tattha paṭhamā’’tiādi vuttaṃ. Ekantamiṭṭhārammaṇeti ekanteneva iṭṭhārammaṇe, atiiṭṭhārammaṇeti attho. Pañcasu ṭhānesūti sahetukavipākānaṃ vuttesu catūsu, sampaṭicchanavoṭṭhabbanānaṃ antarāḷasaṅkhātasantīraṇaṭṭhāne cāti pañcasu ṭhānesu, pañcasu kiccesūti vā attho. Kiñcāpi somanassapaṭisandhikassa domanassajavanāvasāne tadārammaṇasambhave asati yaṃ kiñci paricitapubbaṃ parittārammaṇamārabbha upekkhāsahagatasantīraṇamuppajjatīti icchitaṃ, tathā pana uppajjamānassa kadāciyeva sambhavato yebhuyyappavattiṃ gahetvā cha ṭhānāni avatvā pañceva vuttāni. Atha vā taṃ uppajjamānaṃ tadārammaṇaṭṭhāneyeva nibbattatīti taṃvaseneva tassāpi ṭhānaṃ gahitanti daṭṭhabbaṃ. Acakkhusaṃvattanikakammanibbattatāya jātiyā andho jaccandho. Kiñcāpi hi jātikkhaṇe aṇḍajajalābujānaṃ sabbesampi cakkhu natthi, yassa bhāvābhāvato andhānandhavicāraṇā bhaveyya, tathāpi cakkhussa uppajjamānārahakālepi cakkhuvipattivibandhakena kammunā paṭihatasāmatthiyena paṭisandhidāyakena itarenāpi vā kammena tassa anupādiyamānattā satto ‘‘jaccandho’’ti vuccati. Atha vā jaccandhoti pasūtiyaṃyeva andho, mātukucchiyaṃyeva andho hutvā nikkhantoti attho. Tena duhetukatihetukānaṃ mātukucchigatakālepi cakkhussa avipajjanaṃ siddhaṃ hoti, evaṃ jātibadhirādīsupi yathārahaṃ vattabbaṃ. Jaccajaḷoti jātiyā aññāṇako . Kiñcāpi duhetukapaṭisandhikopi jātiyaṃ aññāṇako, tassa pana pavattiyaṃ paññā sambhavatīti vuttanayena yebhuyyato pavattiyampi paññāyāsambhavato jaccajaḷo veditabbo. Jaccummattako surāmerayapānādiummattakabhāvasaṃvattanikakammaparibhāvitena kammena gahitapaṭisandhiko. Paṇḍakoti paradāragamanādikammaparibhāvitena kammunā gahitapaṭisandhiko. So pañcavidho āsittapaṇḍako usūyapaṇḍako pakkhapaṇḍako opakkamikapaṇḍako napuṃsakapaṇḍakoti. Idha pana opakkamikapaṇḍakassa sahetukassāpi bhāvato, napuṃsakassa ca visuṃ gahaṇato tayo paṇḍakā adhippetā. Ādi-saddena jātimūgajātipaṅgulamammanādīnaṃ saṅgaho. Keci pana ‘‘ekacce ahetukapaṭisandhikā avikalindriyā hutvā thokaṃ vicāraṇapakatikāpi honti, tasmā tādisānampi idha ādi-saddena saṅgaho’’ti vadanti. Ettha ca jaccandhādīnameva ayaṃ paṭisandhīti na gahetabbā. Jaccandhādayo pana iminā paṭisandhiṃ gaṇhantīti gahetabbaṃ.

今当述六根六尘差别情况，所谓第一，即在同一欲爱六尘间境。五处中所谓缘因果报、生灭、接续等因位归纳为五。心欢喜时与苦不欢喜时的识现境有所变异，故在此现境上的异同称为“六根六尘诸差别”。乃至生时盲躯，彼时未生时诸识无斯识，无识即无识之行，因缘不具，又因畏惧且有护持之因，故即生盲称“盲”，多由因缘作使。又曰盲即动物，生后随母乳盲目生存之义。故因缘不通，盲目显现。生死聋哑亦如是。盲水即生之识相。诸因缘力结相续故，生时亦能显见故。醉酒者识乱，辟叉者识乱，此皆识异质现象。故五种妨碍辟口异识为五类盲。诸盲中属辟叉者至多，因其障碍最强。也有称某种莫大障碍导致识无分辨，此亦属五类盲中一类。此时语音连结则不成立，易致误解，此亦不纳入盲识连结观念。

§43

43.Tihetukapuññassāti tihetukassapi ukkaṭṭhapuññassa. Duhetukammassa pana sabbathāpi soḷasannaṃ vipākānaṃ asambhavato tappaṭikkhepaparattā cetanāya ‘‘tihetukapuññassā’’ti avisesato vuttaṃ.

所谓三因功德，是指三因的功德。至于二因之行者，其具足功德无疑地亦称三因功德。因二因行为常有十六种果报，而不可得、不遭遇者，因意志之差异，特别称为“具三因功德”。

Kāmāvacaravipākavaṇṇanā niṭṭhitā. · 欲界果报说明已毕。

Rūpāvacarārūpāvacaravipākavaṇṇanā色界与无色界果报说明。

Mahaggatavipākānaṃ taṃtaṃkusalāgamanavaseneva jhānaṅgahāni, na pana bhāvanāvisesenāti tesaṃ pahānaṅgāni anuddhaṭāni. Upapattiyanti upapattibhave.

所谓大集果报，则是指如同禅那等意根广已入境的善法，虽未特别为修习部件，但其解脱之支（禅支）未被破坏。此谓生起、生起住等。

Arūpāvacaravipākacittāni vuccantīti sambandho.

所谓无色界果报的心，是指相关相续的心所。

§44

44.Kusalānugataṃ katvāti kusalānurūpaṃ kusalasadisaṃ katvā. Yathā kāmāvacaravipākaṃ kusalato visadisampi katvā vibhattaṃ, evamakatvā kusalasadisameva katvāti atthaṃ vadanti. Aṭṭhakathāyaṃ pana kusalānantaraṃ katvā mahaggatavipākānaṃ bhājitapāḷiṃ sandhāya ‘‘kusalānugataṃ katvā bhājita’’nti vuttaṃ. Pāḷiyañhi –

修行符合善法，谓是依善法相应，作出善法相似之事。譬如，虽然感受欲界果报的善业，亦令其成清净分，变化成洁净相，依此理义说是作了善法相似。于注疏中谓善法连带而成，故称“随善法而作，已完成”。巴利语如经所说。

‘‘Katame dhammā abyākatā? Yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hotī’’tiādinā (dha. sa. 431) –

“何谓未说明之法？谓于某时刻，执意作善之欲界功德业，因缘成熟时生起眼识。”等文(达摩经释431)中如是说。

Kāmāvacaravipākaṃ vibhajitvā mahaggatavipākaṃ vibhajantena –

通过划分欲界果报与大集果报，两者果报得分别划分。

‘‘Katame dhammā abyākatā? Yasmiṃ samaye rūpapattiyā maggaṃ bhāveti, vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti, ime dhammā kusalā, tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ…pe… ime dhammā abyākatā’’ti (dha. sa. 498).

何谓未被说明之法？谓其时，行基于色生时，离欲独处……自初禅入定安住于地界净相中。于此时，触发生……不动摇。此种诸法属于善法，因其缘于色块而行之善业，故具作善故，必有善果。然于离欲独处、初禅入定地界净相中，同样诸法则未被说明。

Evaṃ kusalaṃ uddisitvā tadanantaraṃ katvā mahaggataṃ vipākaṃ vibhattaṃ, tasmā yathā kāmāvacaravipākaṃ, evaṃ avibhajitvā idaṃ kusalānantaraṃ katvā vibhattanti imamatthaṃ jotetuṃ aṭṭhakathāyaṃ ‘‘kusalānugataṃ katvā’’ti vuttaṃ. Imināpi ca ācariyena parihāramukhena vakkhamānaatthavisesavacanicchāya tattha vuttanayeneva codanā katā. Evañhi sati kusalānantaraṃyeva phalaṃ uppajjatīti ñāpanaṃ suṭṭhūpapannaṃ hotīti ayamettha amhākaṃ ācariyassa maggo.

如是所说善法之后，随即说明成就之大果及其分解。故此，论者如同解释欲界善果之果报，亦不分别地说其为此善果，乃称为“依善法而作”。此处乃因师承指导，藉细致词义之说明，发起指引。如此正念，善法之后果实依正显现，故谓此乃我师道家所旨。

Mahaggatanti mahaggatavipākaṃ. Tañhi idha adhigataṃ. Kāmā…pe… yatoti yasmā kāmāvacarakusalaṃ asamānaphalaṃ hoti tihetukassa duhetukāhetukavipākānaṃ, duhetukassa ca ahetukavipākānampi jananato, na evamidaṃ, idaṃ pana ekanteneva sadisavipākajananato samānaphalameva, tasmāti attho. Ettha ca ‘‘kusala’’nti avuttepi kāmāvacarapuññaṃvāti upamitattā upameyyassapi kusalabhāvo viññāyati. Kasmā panetaṃ sadisavipākaṃ, na kāmāvacaraṃ viya visadisavipākampīti? Vuccate – kāmāvacarapuññañhi ācinanto rūpataṇhādinānāvatthukakāmataṇhūpanissayato ācinati, tasmā tadūpanissayakusalaṃ tadanurūpato nānāvatthukaṃ vipākaṃ janeti. Mahaggataṃ pana ācinanto ekavatthukāyeva bhavataṇhāya vasena ācinatīti tadanurūpato taṃ nānāvatthuṃ ajanetvā ekavatthumeva janetīti.

所谓大果者，指大果报。在此指所得之大果。谓欲界善法不可同于非因缘果，二因果异果报，因果无因皆现于生起。然此法非尔，乃因果报同类生起，故作如是义。此处所称“善法”，乃泛指欲界善业之总称，遂演绎善法性。何以此果相同，而非欲界果相明显？答曰，此果乃依欲界善业所起诸色渴欲等根缘，故起此善果，虽因缘相异，仍以善果相似通起。所谓大果者，系其所依乃执著一缘，即生一根欲火故，故生异果而非多因果。

§45-6

45-6.Sabbathāti dhammato ārammaṇato paṭipadādito ca. Tathā hi ye phassādayo kusale ca labbhanti, te vipākepi labbhanti, yasmiñca ārammaṇe kusalaṃ pavattati, tattheva idaṃ vipākampi. Yāva paṭipadādayo kusalassa labbhanti, tāva imassa vipākassapīti. Kāmaṃ yassa kassaci chāyā taṃtaṃvatthusadisāva, mahantassa pana kusalavipākassa mahantāhiyeva upamāhi bhavitabbanti ‘‘gajādīna’’ntiādi vuttaṃ. Apare apare attabhāve bhavaṃ vedanamassāti aparāpariyavedanaṃ. Yadi aparāpariyavedanaṃ na hoti, kathañcarahi imassa phaluppattīti āha ‘‘jhānā aparihīnassā’’tiādi.

四十五至四十六节。所说“悉有”，即因缘根本、行之发心及其实践皆具足。若触等诸法获善，亦必生其果。盖于相应缘起之因缘，善果因缘随之。由此遂得生产行及实践，直至善法果庄严。某人影像影似法，则欲善果之大者应比诸大象群等为喻，如所称“如象等”。有人于他境身心受苦，而有分别感受。若无此异感，则无法成此果，故谓“禅定无漏”等文意出此。

§47

47.Kusalānantaranti kusalabhavānantaraṃ. Yasmiñhi bhave taṃ kusalaṃ kataṃ, so idha kusala-saddena upacārato gahito kammānantaraṃyeva phalassa asambhavato. Na hi taṃ lokuttarakusalaṃ viya anantaraphalanipphādakaṃ, atha kho ekaccakāmāvacarakusalaṃ viya aparāpariyavedanaṃ ahutvā satipi anekeyeva kāmāvacarakamme mahogho viya parittaṃ udakaṃ tamajjhottharitvā attanoyeva vipākadānena ekantena anantarabhaveyeva phalaṃ nibbatteti. Nanu ca aparihīnajjhānasseva kassaci nikantivasena kāmabhave paṭisandhi hoti. Tathā hi tissamahābrahmā uparibrahmalokūpapattiyā bhāvitamaggo bhikkhūhi yācito tato cavitvā moggalibrāhmaṇassa gehe paṭisandhiṃ aggahesīti vuttanti taṃ kathanti? Nikantibaleneva jhānaṃ parihāyatīti tato parihīnajjhāno nibbattatīti vadanti. Apare pana ācariyā ‘‘anīvaraṇāvatthāya nikantiyā jhānassa parihāni vīmaṃsitvā gahetabbā’’ti vatvā ‘‘satipi mahaggatakammuno vipākaṃ paṭibāhanasamatthasseva parittakammassa abhāve ‘ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā’ti (a. ni. 8.35) vacanato kāmabhave cetopaṇidhi mahaggatakammassa vipākaṃ paṭibāhitvā parittakammuno vipākassa okāsaṃ karotī’’ti vadanti, taṃ yuttaṃ. Etassāti imassatthassa ñāpanatthanti sambandho.

四十七节。所谓“善法之后”，谓善法行后必紧随其果。此果因缘必具，故不可无果。非如超世善法，果生即现，不假迟延。然有欲界善行，虽非加身痛苦，仍竞相障碍，使果不现，唯自我果方能立现。岂非与离欲圣禅时断续缘起，生续有欲相续乎？如云三大梵主入上梵天禅定中，出定即还欲界，此谓连续根力障碍圣禅果寿。如有师则示：遇障遮盖禅定，应谨慎对治，方现果报。且他云“持戒心正清净”者，可断诸妨害故，产生大善果。此说理合，乃为理明。

§48-9

48-9. Evaṃ avisesena kusalasadisataṃ atidisitvā idāni visesaṃ dassetuṃ ‘‘paṭipadākkamocevā’’tiādi vuttaṃ. Yathā hi dukkhapaṭipadaṃ dandhābhiññaṃ jhānaṃ uppādetvā punappunaṃ samāpajjantassa taṃ jhānaṃ taṃpaṭipadameva hoti, evaṃ tasmiṃ tasmiṃ aparihīne tassa tassa vipāko nibbattamāno taṃtaṃpaṭipadova bhavituṃ arahati. Chandādhipateyyādibhāvo pana tasmiṃ khaṇe vijjamānānaṃ chandādīnaṃ adhipatipaccayabhāvena hoti, na āgamanavasena. Tathā hi ekameva jhānaṃ nānakkhaṇesu nānādhipateyyaṃ hoti, tasmā vipākassa āgamanavasena chandādhipateyyāditā na gahitā. Tenāha ‘‘abhāvodhipatīna’’nti. Tadabhāvatova sarasato tassa hīnāditā na sambhavatīti sāpi jhānāgamanatova vuttā.

四十八至四十九节。详述善果之相续，经验证曰：“行相继时，就如单识入禅，反复入定，病未得愈，仍须精进。”如是，此理可治为门径，相续果报于各次禅乃可证明。欲魔等障碍现时，占有支配，即非果报来时。故谓“无障碍之主”等。亦如一禅遍诸时有种种主宰，故果非以来时显现。是以说“无破坏之主”，亦表明于禅境之入境及果报未相即现。

Rūpāvacarārūpāvacaravipākavaṇṇanā niṭṭhitā. · 色界与无色界果报说明已毕。

Lokuttaravipākavaṇṇanā出世间果报说明。

Maggacittassa viya phalacittassa maggayogato bhedābhāvena ‘‘catumaggayogato’’ti avatvā ‘‘catumaggasampayuttacittaphalattā’’ti vuttaṃ, catūhi ariyamaggehi sampayuttakusalacittassa phalattā catubbidhasāmaññaphalasampayuttacittabhāvatoti attho. Sotāpattimaggassa phalaṃ cittaṃ sotāpattimaggaphalacittaṃ. Evaṃ sesesu. Maggavīthiyaṃ dvikkhattuṃ, tikkhattuṃ vā phalasamāpattiyā aparicchinnaparimāṇaṃ pavattamānampi dvīsveva ṭhānesu pavattiyā duvidhameva hotīti āha ‘‘maggavīthiphalasamāpattivasena pavattito duvidha’’nti.

如同道心与果心因道所缚，故称之为“四道缚心”；又称为“与四圣道相应的心果性”，意即依四圣道所摄受之善心，遂成四种不同的於色界果报相应之心果种类。初果圣道之果心谓为初果圣道果心，余类亦如是。所谓道路可分两段或三段，即使在果报中不间断地持续，有时在两处显现果报行状时实为两种，故言“道路果报已成就者，其运转果报而现行者为二种”。

§50-1

50-1.Maggassānantare phale labbhanti maggāgamanatoti adhippāyo. Maggo hi āgamanato ‘‘suññato’’ti laddhanāmo saguṇālambaṇavasena animittaappaṇihitanāmampi labhatīti phalassa nāmattayampi deti, tathā āgamanato appaṇihito maggo saguṇārammaṇavasena animittasuññataappaṇihitanāmakoti phalassa nāmattayampi deti. Evañca katvā abhidhamme ekekassa phalassa tīṇi tīṇi nāmāni vuttāni. Nanu ca abhidhamme ‘‘saguṇārammaṇato nāmaṃ anadhippeta’’nti vuttaṃ? Saccaṃ vuttaṃ, taṃ pana nāmalābhaṃ sandhāya, na nāmadānaṃ. Tattha hi vavatthānakarattābhāvato tathā anadhippetaṃ, na alabbhanato. Idha pana ekekassa phalaṃ nāmattayampi labhatīti vavatthānappayojanābhāvato saguṇārammaṇehi laddhanāmadānassa adhippetattā tividhampi nāmaṃ deti. Ekantena cetaṃ evaṃ sampaṭicchitabbaṃ, itarathā vipassanāpi vipassato laddhanāmamaggassa taṃ na dadeyyāti. Parabhāgasminti aparabhāge. Vaḷañjanaphalesūti samāpajjanavasena anubhavitabbaphalesu. ‘‘Vaḷañjanaphalesu nā’’ti maggāgamanaṃ sandhāya paṭikkhittanti āha ‘‘vipassanāvasenevā’’tiādi. Vaḷañjanaphalañhi visuṃ vipassanāvaseneva nibbattatīti tassa taṃvasena nāmalābho. Yadi evaṃ maggassa viya animittanāmalābho na siyā? Taṃ na, yathā maggānantarassa phalassa viya vaḷañjanakaphalasamāpattiyāpi maggāgamanato ca jhānapaṭipadābhedo hoti, evaṃ animittanāmampi labbhatīti.

关于“果后的境界，因而得道”，此为正理。定言道，因道的达到名为“空性”，依带有属性之缘故而得名，也有谓无因缘相缚而名之空无相性，道与果不同名义也。佛法中为每一果皆释出三种名称。然阿毗达摩言“谓具属性者非勉强起”，实则如此所言名号的获取非事实赠与，而是由无缘故，非实得故不勉强赋名。此乃缺乏详细描述故也非实得。此处对每一果实得名称，因缺少深入说明，产出三重名号。理当仅此心验，不然观相禅修所得之道名未必给予。彼所谓失落部分者，乃于因缘果实体验中深层有情所证之果，因道达成拒绝乃谓“观相禅修义”。而此拒绝性果为观相之根本起，于是无缘果名不取。若道亦无缘无名，仍岂得？不，正如道后果类之如同经过禅定道途，实亦是因果之差别，如此亦得无因缘名。

§52-3

52-3.Honti sādhipatīnevāti ettha kāraṇaṃ vuttameva. Maggabhāvenāti soḷasahi ākārehi catusaccapaṭivedhakamaggabhāvena, kilesamāraṇavasena gamanasaṅkhātena, nibbānatthikehi maggitabbabhāvasaṅkhātena vā maggabhāvena. Phalaṃ…pe… vuccatīti sayaṃ phalabhāvampi maggassa phalattā, taṃsadisatāya vā tamupādāya maggoti vuccati ‘‘maggaṅgaṃ maggapariyāpanna’’ntiādīsūti adhippāyo.

“主宰者有之”此处即说明其因。所谓道相，指十六种四谛详究法中之道性，因烦恼断灭之希求、称为行迹之采取，或为灭度之目的所称道性。所谓果性，则指果的性质，亦即道果之果性，进而称为“道足道具”之名，是也。

Lokuttaravipākavaṇṇanā niṭṭhitā. · 出世间果报之解释已毕。

Akusalavipākavaṇṇanā不善果报之解释

Yathā atiiṭṭhe iṭṭhamajjhatte ca ārammaṇe vedanābhedasambhavato kusalavipākamanoviññāṇadhātu duvidhā hoti somanassasahagatā, upekkhāsahagatāti, evaṃ atianiṭṭhe aniṭṭhamajjhatte ca ārammaṇe vedanābhedo natthīti akusalavipākamanoviññāṇadhātu ekavidhāvāti ‘‘sattākusalavipākānī’’ti vuttaṃ. Sati hi tattha vedanābhede atianiṭṭhe domanassena bhavitabbaṃ, na ca paṭighena vinā domanassaṃ uppajjatīti. Kāyaviññāṇassa dukkhasahagatā kusalavipāke vuttavipariyāyena veditabbā. Ettha ca akusalavipākesu labbhamānadukkhaṃ viya nātikaṭukāpi upekkhā ekantanihīnassa akusalassa vipākabhāvato dukkhasabhāvattā hīnā eva. Na hi akusalassa vipāko adukkho hoti, upekkhābhāvo panassa balavatā bādhiyamānassa paṭipaharituṃ asakkontassa dubbalapurisassa tena kariyamānabādhassa upekkhanā viyāti daṭṭhabbaṃ. Imāni…pe… cittānīti imāni satta ekekassa akusalassa vipākacittāni, na pana kusalavipāke viya tihetukādipuññavisesena. Uddhaccasahagatassapi hi pavattiyaṃ satteva vipākā labbhanti. Kasmā panettha yathā kusalavipākaṃ sahetukampi uddhaṭaṃ, na evaṃ akusalavipākanti? Hetūnaṃ asambhavato. Lobhādīnañhi ekantasāvajjatāya ayonisomanasikārahetukānaṃ natthi vipākabhāvo, alobhādīnampi ekantamanavajjasabhāvānaṃ vā kāraṇassa tabbidūratāya nattheva akusalavipākabhāvo. Na hi alobhādīnaṃ paṭipakkhalobhādayo te abhinipphādenti, tasmā idaṃ sabbathā sahetuppavattiyā asambhavato ahetukamevāti.

譬如：在恶道中、界中间地带以及良好地带的感受分别，有善报识识别二种，感应乐受者与平等心者。恶道内不良乐受缺乏，善报识之一种，谓为“七种善报识”。因觉察感受善恶不同，恶道不良感受中应以不欢喜心观想，非逆反意愿而生不欢喜。肉身识虽因苦而善报，犹可逆解。此地恶报若得苦恼，如平常苦痛，缘于缺少平等心，果报不足，本质为苦之下品。恶报果非苦者，如无平等心者，虽受逼迫不能断苦，即显示平等心对于断苦重要性。此七众心为各恶报心，非如善报三因缘功德殊胜。即使波动频仍亦可取果。何以恶报果非如善报果波动激烈？因缘不可得。因贪染习性极重、邪见等非正念因，故无恶报果。即使无染者，因远离造业因素，不生恶报果。借无染之行，不能令贪欲等生萌动，故恶报果无荡涤。是故普遍无因缘起，恶因果亦无果报，纯属无因缘故。

Kammakammanimittagatinimittesūti ettha atītabhave āyūhitaṃ aparāpariyavedanīyaṃ, upapajjavedanīyaṃ vā kammaṃ kammaṃ nāma . Kammakaraṇakāle cetanāya gahitamārammaṇaṃ kammanimittaṃ nāma. Upapajjitabbabhavapariyāpanno narakādīsu aggijālādivaṇṇo gatinimittaṃ nāma.

所谓业、业缘、业果者，此指过去之业，苛烈不能共受之痛苦业，以及现生受感之业。作业时以意念专注为业缘。入死往生诸苦地狱及焰网等为业果。

§54

54.Imeti akusalavipākā. Tesaṃ aniṭṭhāniṭṭhamajjhattavisayesu pavattivacanena tabbipariyāyena kusalavipākānaṃ iṭṭhaiṭṭhamajjhattavisayesu pavatti atthato āpannāti sā visuṃ na vuttā. Sukhādittayayuttāti sukhasomanassupekkhāyuttā.

此为不善果报。其于不良、不佳、中性事物间生起之说法，意在解释善果于良好、不善果于不良、不悦事间发生。因此未曾言明无失乐感受。所谓“与乐、喜、舍俱者”之义，即包含乐欢喜与舍心。

‘‘Eva’’ntiādi yathāvuttavipākānaṃ nigamanaṃ.

‘如是’等语所示，乃是依照前述果报之结语。

Akusalavipākavaṇṇanā niṭṭhitā. · 不善果报之解释已毕。

Vipākacittavaṇṇanā果报心之解释

§55

55. Pākassa asurakaññānaṃ gabbhaparipākassa sāsanato vināsanato, pākasaṅkhātassa vā asurassa vināsanato pākasāsano vuccati sakko devarājā, tena pūjito pākasāsanapūjito. Pākaṃ vā paripakkaṃ sāsanametesūti pākasāsanā, khīṇāsavā, tehi pūjitoti pākasāsanapūjito.

第五十五条。所谓成熟之恶鬼女胎儿，教法即为其毁灭，或由蛋所成之恶鬼所毁灭，称为教法毁灭，萨咖天帝为此受敬，称作教法毁敬。此教法即所谓成熟之成熟法，已灭诸烦恼者，于此而受供养，故称教法毁敬。

Vipākacittavaṇṇanā niṭṭhitā. · 果报心之解释已毕。

Dānādivasenāti pavattākāramattato dānādivasena, na pana puññakiriyavatthuvasena khīṇāsavasantānagatassa puññakiriyabhāvābhāvatoti vuttovāyamattho.

所谓依施等法而转者，乃指因业果成熟之缘而生起施舍等行为之义，并非指有烦恼已灭者具施业之状态，意在断除观念之混乱。

Āvajjatīti āvajjanaṃ, ābhuñjati oṇojeti pariṇāmeti vāretīti vā attho. Tañhi āpāthagataṃ ārammaṇaṃ paṭhamamābhuñjati, cakkhuviññāṇādīni vīthicittāni āpāthagatārammaṇābhimukhaṃ oṇojeti, cittasantānaṃ vā purimākārato aññathā pariṇāmeti, anuppabandhato pavattanakaṃ bhavaṅgacittasantānaṃ parato pavattituṃ adatvā āpāthagataṃ vā ārammaṇaṃ aññattha gantuṃ adatvā vāreti. Hasitaṃ uppajjati, uppādīyati vā etenāti hasituppādaṃ, tadeva cittanti hasituppādacittaṃ. Voṭṭhapetīti voṭṭhabbanaṃ. Kasmā panettha āvajjanavoṭṭhabbanāni upekkhāsahagatāni, hasituppādañca somanassasahagatanti? Vuccate – āvajjanaṃ tāva apubbārammaṇe sakideva ca pavattamānasantativicchedavasena pavattanato, dubbalabhavaṅgapaccayaṃ vā sabbathā visayarasamanubhavituṃ na sakkotīti iṭṭhādīsu sabbattha upekkhāyuttameva hoti. Voṭṭhabbanañca vuttavipariyāyena vedanābhedārahampi samānaṃ vipākappabandhaṃ vicchinditvā visadisacittappabandhassa nibbattanato santatipariṇāmaneyeva kiccantare byāvaṭattā vipākaṃ viya ārammaṇarasassāde asamatthamevāti sabbattha upekkhāsahagatameva. Hasituppādaṃ pana vuttaviparītato parihīnavipallāsānaṃ khīṇāsavānaṃ santāne iṭṭhārammaṇeyeva uppajjanato sabbathā somanassasahagatamevāti.

‘ āvajjati ’ 意谓障碍，‘ ābhuñjati ’ 为遮蔽，‘ oṇojeti ’ 为阻止，‘ pariṇameti ’ 为强制止息。其意为障碍之因先起而生起障碍，若依眼识等心之所转而向患难处，或心流转方式不同而转变，若无牵连而连续运行之心流亦不转从患难处或离开其他处以阻止。由此而生喜乐，若此喜乐生起，谓之喜乐心。‘ voṭṭhapeti ’ 意指应起或应修持。为何此处障碍与应修持被视为无视？经典曰：障碍乃初起紧随过去障碍相断，依心流转之因不能普遍应受，于所欲等处甚至均为无视。又言应修持因果相反，断除痛苦，如灭除烦恼，喜乐心应随已灭烦恼之心流而起，故遍处皆含喜乐。

Lakkhaṇādito panetāsu purimaṃ cakkhuviññāṇādīnaṃ purecaraṃ rūpādivijānanalakkhaṇaṃ, āvajjanarasaṃ , tathābhāvapaccupaṭṭhānaṃ, bhavaṅgavicchedapadaṭṭhānaṃ. Dutiyaṃ chaḷārammaṇavijānanalakkhaṇaṃ, arahataṃ anoḷārikesu vatthūsu hasituppādarasaṃ, tathābhāvapaccupaṭṭhānaṃ, ekantato hadayavatthupadaṭṭhānaṃ. Tatiyampi chaḷārammaṇavijānanalakkhaṇaṃ, pañcadvāramanodvāresu voṭṭhabbanāvajjanarasaṃ, tathābhāvapaccupaṭṭhānaṃ, ahetukavipākamanoviññāṇadhātubhavaṅgānaṃ aññatarāpagamapadaṭṭhānanti.

标识等诸法者，乃先前眼识等从外已境常行之色等认识特性，亦有障碍之味，合其相应之存在，及阻断心流之所依立。次有第六境识认识特征：阿拉汉于无贪羞辱之物中生喜乐味，合其相应之存在，且专依心之所依立。第三亦有第六境识之特征：五根门开处障碍兴起之味，合其相应之存在，断除无因之成熟烦恼等心界依止，谓之一特定离垢之位。

Bhavaṅgaṃ āvaṭṭayamānāti bhavaṅgasantānaṃ āvaṭṭayantī viya. Sādhāraṇāti sekkhāsekkhaputhujjanānaṃ sādhāraṇā. Asādhāraṇāti asekkhānaṃyeva āveṇikā. Tenāha ‘‘khīṇāsavassā’’ti. Chasu dvāresu…pe…ārammaṇesūti cakkhādīsu chasu dvāresu, padhānasāruppaṭṭhānādigatesu chasu rūpādiārammaṇesu. Padhānasāruppañhi ṭhānaṃ disvā diṭṭhadhammasukhavihāratthāya ‘‘sāruppamidaṃ ṭhānaṃ mayā laddha’’nti tusantassa cakkhudvāre rūpārammaṇe, bhaṇḍabhājanaṭṭhāne mahāsaddaṃ sutvā ‘‘evarūpā loluppataṇhā me pahīnā’’ti tusantassa sotadvāre saddārammaṇe, gandhehi vā pupphehi vā cetiyapūjanakāle ‘‘evarūpena vata sugandhena bhagavantaṃ pūjemī’’ti tusantassa ghānadvāre gandhārammaṇe, rasasampannaṃ piṇḍapātaṃ sabrahmacārīhi saha bhājetvā paribhuñjanakāle ‘‘sāraṇīyadhammo vata me pūrito’’ti tusantassa jivhādvāre rasārammaṇe, ābhisamācārikavattapūraṇakāle ‘‘kāyena vattapaṭivattaṃ pūremī’’ti tusantassa kāyadvāre phoṭṭhabbārammaṇeti evaṃ pañcadvāresu pañcārammaṇesu pavattati.

‘ āvaṭṭayamāna ’ 即如环绕心流相续。‘ sādhāraṇa ’ 指受教凡夫。‘ asādhāraṇa ’ 指未受教者且有顽固。故谓‘已灭烦恼者’即六门障碍之有无。诸眼等六门六境障碍皆有，亦有喜乐味及其相应显现，断除心流之所在。第六障碍乃心生起之喜乐味，已灭烦恼之心流中于所欲境界生起。眼等六门六境处现，专赋布施分别如意之处，念念安住，心有所缘而相随转动。行五门五随喜乐处转动：于眼门色障碍处，因见境之乐乃已得之乐；于耳门声障碍处，因闻大响乐；于鼻门香障碍处，因净香礼佛供养乐；于舌门味障碍处，与出家众共享饮食乐；于身门触障碍处，因身体行住坐卧之转而生乐。

Manodvāre pana yathāvuttesveva pañcasu paccuppannārammaṇesu ghaṭikārasuttādīsu (ma. ni. 2.282 ādayo) viya bhagavato pubbenivāsañāṇena pariññāte atītārammaṇe, ‘‘aṭṭhissaro nāma paccekabuddho bhavissatī’’ti (dha. pa. aṭṭha. 1.16 devadattavatthu) āgataṭṭhānādīsu viya anāgataṃsañāṇena paricchinne anāgatārammaṇe cāti evaṃ chasvevārammaṇesu hasitaṃ uppādetīti veditabbaṃ. Nanu ca atītaṃsādīsu appaṭihatādīsu appaṭihatañāṇaṃ vatvā ‘‘imehi tīhi dhammehi samannāgatassa buddhassa bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatta’’nti vacanato vicāraṇapaññārahitāya etāya kathaṃ bhagavato uppatti yujjeyyāti? Hasituppādacittena pavattiyamānampi bhagavato sitakaraṇaṃ pubbenivāsaanāgataṃsasabbaññutaññāṇānaṃ anuvattakattā ñāṇānuparivattiyeva, evaṃ pana ñāṇānuparivattibhāve sati na koci pāḷivirodho. Evañca katvā aṭṭhakathāyaṃ ‘‘tesaṃ ñāṇānaṃ ciṇṇapariyante idaṃ cittaṃ uppajjatī’’ti vuttaṃ. Avassañcetaṃ evaṃ icchitabbaṃ, itarathā aññassāpi viññattisamuṭṭhāpakassa ahetukacittassa bhagavato uppatti na yujjeyya. Na hi viññattisamuṭṭhāpakassa taṃsamuṭṭhitāya viññattiyā kāyakammādibhāvaṃ āpajjanabhāvo vibandhatīti. Evañca katvā pañcadvāre iminā cittena somanassuppādanamattaṃ daṭṭhabbaṃ, na hāsuppādanaṃ pañcadvārikacittānaṃ aviññattijanakattā. Manodvāre pana hāsuppādanaṃ. Teneva hi aṭṭhakathāyaṃ pañcadvāre ‘‘somanassito hotī’’ti (dha. sa. aṭṭha. 568) ettakameva vuttaṃ, manodvāre ca ‘‘hāsayamāna’’nti. Idha pana ‘‘hasituppādakiccā’’ti avisesavacanaṃ pañcadvāre somanassakaraṇavasena pavattassapi manodvāre hāsajananassa paccayabhāvaṃ sandhāya vuttanti veditabbaṃ. Hasituppādakiccāti hasitasseva uppādanakiccā. Teneva hi taṃ ‘‘hasituppāda’’nti vuccati, na pana aññesaṃ hasituppādacittānaṃ abhāvato. Tathā hi vakkhati ‘‘kusalato catūhī’’tiādi.

于心门，当如实现于五种现前境界中，《入时续》中记载，如同以宿命智明了世尊前生，了知过去境界，谓“有一名为八界者，为辟支佛所成就”，于此等已现之所，如也于未现之境界，以未来智断绝未来境界，如此五门中常带有欢喜生起，理当知晓。而且，既然对过去等境界未被损坏之智已具足，称此三法具足之佛世尊其身业一切，智慧先导，智慧周转，此语若无思辨之慧，如何能适合世尊的出世呢？欢喜所生念起而导致正在发生的事，乃承续先前宿命中未来的全知智慧，智慧的周转也是如此，因此在智慧的周转上，没有与巴利律藏相违。因此此义说于注疏中谓“这些智慧终了时心识即生起”。理应选择如此，若异时对他人或无依的生起识，则不应肯定为世尊之出世。因为非生起识生成者，亦不得因所生识而引发身业等现象。如此说，则此门以此心识仅为欢喜生起而已，而非五门心识因无生起而生起。心门则持相欢喜生起。因注疏于五门说“心欣悦安乐”，仅说到此。此处以“欢喜生起事”为特别说明，五门虽由欢喜促使，但心门欢喜生起必与其他门的生起心不同。所谓欢喜生起事，意为欢喜即是生起的行为，因此称之为“欢喜生起”，非别有他欢喜生起心。故有言“善行四种”等。

Cha asādhāraṇañāṇānīti āsayānusayañāṇaṃ, indriyaparopariyañāṇaṃ, yamakapāṭihāriyañāṇaṃ, mahākaruṇāsamāpattiñāṇaṃ, sabbaññutaññāṇaṃ, anāvaraṇañāṇanti imāni cha paccekabuddhādīhi asādhāraṇāni ñāṇāni. Nanu ca sabbaññutaññāṇameva anāvaraṇañāṇaṃ, itarathā sabbaññutānāvaraṇañāṇānaṃ asabbaññutasāvaraṇañāṇatā ca āpajjeyya, tathā hi yadi sabbaññutaññāṇato aññamanāvaraṇañāṇaṃ siyā, tassa sāvaraṇattā sāvaraṇe ca visaye sabhāvapaṭivedhābhāvato sabbaññubhāvaṃ na sijjheyya, anāvaraṇañāṇassa ca asabbadhammārammaṇabhāvena yattha taṃ na pavattati, tatthāvaraṇasambhavato anāvaraṇabhāvopi na siyāti? Saccametaṃ, ekameva taṃ ñāṇaṃ anavasesasaṅkhatāsaṅkhatasammutidhammavisayattā sabbaññutaññāṇaṃ, tattha ca āvaraṇābhāvato nissaṅgavāramupādāya anāvaraṇañāṇanti evaṃ visayapavattibhedena aññehi asādhāraṇabhāvadassanatthaṃ dvedhā vuttanti. Yathāha –

所谓六种非凡智慧，是谓烦恼贮藏相续智、根境互依智、双重障碍智、大悲三昧智、普遍智、无障碍智，此六法是辟支佛等所具非凡智慧。须知普遍智即为无障碍智，否则普遍无无障碍智，必生有障碍智，若依普遍智得以他无障碍智者，因障碍故及障碍缘境之本质不显，无普遍性故亦不生，因故障碍生故，无障碍性亦不生。此义真实，一者该智不可分不缺的集成现象性为普遍智，且因无障碍故无障碍性产生，故以无障碍相应为无障碍智。基于此义区分二种非凡体性，应令他人知晓：譬如云——“一切有为法非有为法悉知遍知智是普遍智，其中无障碍便是无障碍智”等。

‘‘Sabbaṃ saṅkhatamasaṅkhataṃ anavasesaṃ jānātīti sabbaññutaññāṇaṃ, tattha āvaraṇaṃ natthīti anāvaraṇañāṇa’’ntiādi (paṭi. ma. 1.119).

言“一切有为及无为法悉知称为普遍智，其中无障碍即无障碍智”等。

Idha ṭhatvāti hasitassa uppādanato hasitassa uppādananti vuttacittassa āgataṭṭhāne ṭhatvā. Pariggaṇhitabbānīti paricchinditvā gaṇhitabbāni. Kiñcāpi rūpāvacarakiriyānaṃ jhānaṅgappahānaṃ vipāke viya āgamanato ahutvā kusale viya bhāvanāvisesena pavattākāramattaṃva hoti, paṭhamajjhānassa pana pahānaṅgasambhavābhāvato ekassa vaseneva niddisituṃ sesānampi pahānaṅgaṃ avatvā sampayogaṅgameva tesu dassitanti.

此言于立定境，为欢喜生起即欢喜的发生，即所谓思惟中于既立场所升起的心。应当计数者，指经断除后须计数者。又如色境支行当舍之禅那等，因到达而未作升起，乃至善行特殊发生，初禅却有舍支未现，唯表于一支二支上，余支舍弃，方示现。

§57

57. Yasmā pana bhāvanāvasena pavattākāramattaṃ vinā bhāvanāya kātabbassa nīvaraṇappahānādikiccassa abhāvato ujukaṃ bhāvanā nāma na hoti, tasmā ‘‘bhāvanākāravasappavattānī’’ti ākāra-ggahaṇaṃ katanti.

五十七。因修行以特殊发生故，除却须行除障碍事因，无本正行中快速修习，故不名为正修行，故称“有修行因得特殊发生者”，谓此依因所生之义。

§58-9

58-9.Nanti taṃ yathāvuttarūpārūpasamāpattiṃ. Samāpannā sace kriyāti ettha kiñcāpi sā eva samāpatti samāpajjituṃ na sakkā, niruddhānaṃ anuppannato, paṭiladdhasamāpattikasseva samāpajjitukāmatāya saddhiṃyeva samāpajjanato, paṭhamajjhānādikameva paṭilabhitvā dutiyajjhānādikaṃ samāpajjituṃ asakkuṇeyyabhāvato ca, pubbe paṭiladdhasamāpattisadisaṃ puna samāpajjanato puthujjanakālasmiṃ abhinibbattitasamāpattisadisā ettha sā eva tathā vuttā.

五十八至五十九。若得成就，如其应有之色相与无色相。有成就则起作用，若所起作用不可再起，因阻止故，故而互相协力令成就。初禅成就之后未获次禅，则因无能而不及次禅，以先得成就禅为标志，再次于非圣者时期得以成就，此是所说。

§61

61.Ekacittakkhaṇattāti ekacittakkhaṇeyeva pavattanato. Yadi hi so punappunaṃ uppajjeyya, tadāssa arahato uppattiyā kiriyabhāvo icchitabbo siyā. Sakiṃyeva pana pavattati catusaccapaṭivedhakiccassa ekavāreneva pariniṭṭhānato, takkiccena ca vinā tassa anupalabbhanīyattā. Tenāha – ‘‘na pāraṃ diguṇaṃ yantī’’ti (su. ni. 719), tasmā natthi lokuttaraṃ kiriyacittanti ayamettha adhippāyo.

第六十一条“同一心念瞬时”者，谓是在同一心念瞬间发生。若此心念反复产生，则应当断定此时的阿拉汉生起之心尚具行为能力。然单独一时流转，是因对四圣谛了知之事，于一次出现便已具足完备，合于理则无需再起，故无法观察到其不现象。故此说：“不过是倍数增长” （见《集注》719页），由此推知不存在超越世间的行为心，此即为此段所主张者。

§62

62.Kriyā…pe… desakoti yā āpattiyo kāyavācāhi akātabbaṃ katvā āpajjati, tā kiriyā, yā pana āpattiyo kāyavācāhi kātabbaṃ akaronto āpajjati, tā akiriyā, kiriyā ca akiriyā cāti kiriyākiriyā, kiriyākiriyā ca tā āpajjitabbato āpattiyo cāti kiriyākiriyāpattiyo, tāsaṃ vibhāgaṃ desetīti kiriyā…pe… desako. Atha vā kiriyājhānabhūtā samāpattiyo kiriyāpattiyo, kusalabhūtā pana samāpattiyo akiriyāpattiyo, tāsaṃ vibhāgaṃ desetīti kriyā…pe… desako. Yaṃ kiriyākiriyaṃ cittanti sambandho. Pañcannaṃ mārānaṃ jitattā jino. Hitāhitānanti atthānatthānaṃ. Sāti so jino. Kriyākriyāratoti sabbasattānaṃ hitassa karaṇe, ahitassa ca akaraṇe nirato. Atha vā ekantamiṭṭhavipākattā hitāti kusalānametaṃ adhivacanaṃ . Tappaṭipakkhattā ahitāti akusalānametaṃ adhivacanaṃ. Yathākkamaṃ tesaṃ kiriyāyaṃ, akiriyāyañca ratoti hitāhitānaṃ…pe… rato. Atha vā hitāhitāti kusalākusalā eva, tesaṃ kiriyākiriyāmattamavipākabhāvaṃ kātuṃ icchatīti hitāhitānaṃ…pe… rato. Atha vā hitāhitānaṃ puggalānaṃ sakiriyākiriyāya attano attano kiccassa idhalokaparalokanipphādanassa karaṇe rato abhiratoti hitāhitānaṃ…pe… rato.

第六十二条“行为……释义者”，谓以身体与语言造作不当而生之过失为“有行为”，而以虽未造作但亦生过失者为“无行为”，统称“有行为与无行为”或“行为并无行为”。“行为并无行为”即为应当与可被生过失，此即“行为并无行为过失”，依此划分为“行为……释义者”。又或行为禅定所生之过失为“有行为过失”，善行所生则为“无行为过失”，依此划分为“行为……释义者”。所谓行为与无行为者是指心之关系，念五魔获胜者为“胜利者”，谓有利与无利之事，有利者为胜利。所谓行为无行为者，乃指一切众生专心于利益之作为，弃绝不利益之事。或专于善果谓为“善”，专于恶果谓为“不善”，由此行为亦喜以利益与不利益为乐。或谓利益与不利益皆有，故希成无过非过之状态。又或众生乐于以自身行为促生此生与后世之果报，谓弃恶取善，乐于利益无利益，均属此种乐趣者。

§64-6

64-6. Sabbe lokuttare aṭṭha katvā ye ekūnanavuti cittuppādā vuttā, tāni cittāni mayā niddiṭṭhānīti sambandho. Pāṭavaṃ atthenti patthenti, pāṭavasaṅkhāto vā attho etesanti pāṭavatthino. Uggahetabboti savanapaṭipucchāvasena uggahitabbo, uggaṇhitvā pana na kevalaṃ uggahaṇamatteyeva ṭhātabbanti dassento āha ‘‘cintetabbo punappuna’’nti, na hi sakkā uggahaṇamattenevettha sabbathā sanniṭṭhānaṃ gantunti adhippāyo. Abhidhammamahodadhinti dhammasaṅgaṇīādisattappakaraṇavasena ṭhitamabhidhammapiṭakamahaṇṇavaṃ, khandhāyatanādivasena ṭhitaṃ paramatthamahaṇṇavaṃ vā. Tarantīti atthaggahaṇavasena uttaranti, sutamayañāṇamūlakena vā bhāvanāñāṇena otarantīti attho. Imaṃ lokanti paccuppannabhavaṃ. Paraṃ lokanti anāgatabhavaṃ. Tarantīti atikkamanti. Idha lokasmiñhi chandarāgappahānavasena imaṃ lokaṃ taranti, āyatiṃ bhavūpapādakassa kammassa kammakkhayakarañāṇena vināsanato paralokaṃ taranti, anupādāparinibbānavasena parinibbāyantīti attho.

第六十四至六十六条论述：于诸世间安立八分法，讲述九十九种心法之生起，此诸心法由我示现为“关联”；“掌握”之义为能知能达，能学且通晓，亦为精细分辨之词。应以如闻如学之方式来掌握，非仅文字记忆，故有“应复思惟，不可仅存文字”之教义，此即主张不能仅凭记忆而心有所行。所谓“《大长部》”（《法集论》）为以七十余篇组成之阿毗达摩全部藏。其含括色、受、想、处诸根界，亦含最高深法义之藏。所谓“超越”为以义解超越经文，或以修习之慧超越。此处“世间”指当前存在之生活轮回，“他世”指未来世。所谓“超越”即超越世间之轮回。此间众生断除贪欲之束缚，若能断除生死业力，最终破坏此轮回，与般涅槃相应，即得超越之理。

Iti abhidhammatthavikāsiniyā nāma · 如是于阿毗达摩义广释中名为

Abhidhammāvatārasaṃvaṇṇanāya · 于《阿毗达摩入门》的注释中。

Cittaniddesavaṇṇanā niṭṭhitā. · 心说明的注释已结束。