10. Dasamo paricchedo

209 段 · CSCD 巴利原典

10. Dasamo paricchedo第十章

Rūpavibhāgavaṇṇanā色分别解释

§622

622.Ādimhīti uddesagāthāyaṃ. Idānīti cittacetasikavibhāvanānantaraṃ. Vibhāvananti niddesapaṭiniddesavasena sarūpato pakāsanaṃ.

622.有关“起始”者，谓对目标之歌谣。今者者，指心与心所之分别观照之后。所谓分别观照者，依指示物及被指示物而相应彰显其形态。

§623

623.Ruppatīti sītuṇhādīhi vikāramāpajjati, āpādīyatīti vā attho. Vikārāpatti ca sītādivirodhipaccayasannidhāne visadisuppattiyeva. Na hi yathāsakaṃ paccayehi uppajjitvā ṭhitadhammānaṃ aññena kenaci vikārāpādanaṃ sakkā kātuṃ, tasmā purimuppannarūpasantati viya ahutvā pacchā uppajjamānānaṃ visabhāgapaccayasamavāyena visadisuppattiyeva idha ‘‘ruppana’’nti daṭṭhabbaṃ. Evañca katvā saṅghiyānaṃ vipariṇāmavādo paccakkhato hoti. Nanu ca arūpadhammānampi virodhipaccayasamavāye visadisuppatti labbhatīti? Saccaṃ labbhati, na pana vibhūtatarā. Vibhūtatarā hettha visadisuppatti adhippetā ukkaṭṭhagativasena yathā ‘‘abhirūpassa kaññā dātabbā’’ti (saṃ. ni. 3.78).

623.“形态”者，由寒热等引起变化，亦有“激发”之义。所谓变化之发生，乃因寒等对立因缘的同临，导致清净现起。实则，存在于各种条件中的现象，并非能由其他原因造成变化。故此，前生已现现象如一条续传之链，未生之即是无，生后诸现象通过不相称因缘联结而显现清净，俨然如此“形变”当观。由斯而断言，众生变化论得确实成立。然，非形态法亦因对立因缘同临而能得清净显现乎？实实确确是得，不过非清净层次深厚。此处清净层次较深，谓如经云：“应给予美色少女”（saṃ. ni. 3.78）为例证。

Kuto etaṃ viññāyatīti ce? Sītādiggahaṇato. Tathā hi vuttaṃ –

尔时若问：“何以知之？”答曰：由对寒等之观感。正如经中所说——

‘‘Kiñca, bhikkhave, rūpaṃ vadetha, ruppatīti kho, bhikkhave, tasmā rūpanti vuccati. Kena ruppati? Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppati, ḍaṃsamakasavātātapasarīsapasamphassenapi ruppati, ruppatīti kho, bhikkhave, tasmā rūpanti vuccatī’’ti (saṃ. ni. 3.79).

“诸比库，应说形色。形态者，诸比库，是故名为形。何以为形？因寒而形，亦因热而形，因厌恶影而形，因渴爱而形，因蚊虫风热寒露等感触而形。诸比库，是为名形色。”（saṃ. ni. 3.79）

Ettha hi sītādiggahaṇaṃ sītādinā phuṭṭhassa ruppanaṃ vibhūtataraṃ, tasmā tadevettha gahitanti ñāpanatthaṃ. Itarathā ruppatīti sāmaññavacaneneva siddhe sītādiggahaṇaṃ niratthakaṃ siyāti.

此处对寒等之感取，因寒等触及，形态变更得更深故，如是故摄取之以增长认知力。若反之单说“形态”，依平常用语则无义，寒等感取无此作用。

Yadi evaṃ, kathaṃ brahmaloke rūpasamaññā? Na hi tattha upaghātako sītādiphassaviseso labbhatīti? Saccaṃ, tatthāpi taṃsabhāvānativattanato. Aruppanassāpi hi ruppanasabhāvānativattanato rūpasamaññā hoti. Yathā aduddhampi khīraṃ taṃsabhāvānativattanato ‘‘duddha’’nti vuccatīti. Atha vā kiñcāpi tattha upaghātako sītādiphassaviseso natthi, anuggāhako pana atthi. Tathā hi brahmānaṃ utujarūpaṃ atthi, tasmā attheva tattha ruppananti na koci tattha rūpasamaññāya vibandhoti.

若此，则梵天界有“形态”等同现象乎？实无，因为无寒热触等特别伤害感。然无形之性亦可谓为形之性质变化。譬如腐坏之乳液，虽腐败因其性质变化，仍称为“乳”。或以某物无寒热伤害感，却有感受者也。如梵天种族尚存形色，故此处“形态”只指其有，而非与形相混同。

Rūpayatīti vāti sayaṃ vijjamānameva attano santānaṃ vikāramāpādayatīti attho. Iti purimaviggahena vikāruppatti ‘‘ruppana’’nti dīpitaṃ. Iminā pana virodhipaccayasannipāte vijjamānasseva yo attano santāne visadisuppattihetubhāvo, taṃ ruppananti dīpitaṃ hoti. Imasmiṃ pakkhe arūpassa rūpasamaññāpasaṅgo eva natthi. Niruddhameva hi taṃ anantarādipaccayehi arūpaṃ uppādeti, na vijjamānanti. Ghaṭṭane vikārāpattiyaṃ rūpa-saddassa ruḷhī, tasmā arūpadhammānaṃ ghaṭṭanābhāvato na tesu rūpasamaññāti keci. Paṭighāto ruppananti apare, tesaṃ matena kiñcāpi sappaṭigharūpānameva rūpasamaññāpasaṅgo, atha kho avayavavohārena samudāyopi voharīyatīti sabbameva rūpaṃ rūpasamaññaṃ labhati. Keci panettha ‘‘rūpayatīti vaṇṇāyatanavasena vutta’’nti vadanti. Tañhi vaṇṇavikāraṃ āpajjamānaṃ rūpayati, hadayaṅgatabhāvaṃ pakāsetīti. Tayidaṃ upari vaṇṇāyatananiddese visuṃyeva vuccatīti na tassa idha saṃvaṇṇane payojanaṃ atthi. Surūpoti dvattiṃsamahāpurisalakkhaṇaasītianubyañjanabyāmappabhāketumālādīhi alaṅkatattā sobhanarūpakāyo, sabhāvattho vā rūpa-saddo ‘‘yaṃ loke piyarūpaṃ sātarūpa’’ntiādīsu (paṭi. ma. 1.114) viya, tasmā surūpoti sobhanasabhāvo, tena dasabalacatuvesārajjādiasādhāraṇaguṇavisesasamāyogadīpanato satthu dhammakāyasampattiyāpi sobhanatā dassitā hoti.

「色即是说，当自身现前时，它制造自身流转的变化」，此为义。依前节所释「变易」作「生成色」，以指示之。今此句中，指因对立缘起而现前者，在自身流转上遂生清晰的因缘，即为「色生」，谓此乃色之义。于此方面，非色无色共相联系。因由阻断等前因，乃生无色，非现前色也。色的变化现前的「鸣声」，故无色法因无鸣声故无与色共相。对立为「触」，亦谓色之一种，依他们观点，任何声音类均属色的共相，且因细微组成而生聚合，如此则一切色即色共相。亦有人说此为「色即以色根为界」，谓色生变化，且如心随动。此语于色根界说上，虽称是段，但无说明意图。所谓美色者，即辉煌有二十种大丈夫之相及体态特征、微妙色泽、散发气味等装饰，具有华美之体态，色为表象，众生爱好所及之色，故谓之美色。依此，色呈现美具，亦显世尊法体具足之庄严美妙。

§624

624.Bhūtopādāyabhedatoti ettha tadadhīnavuttitāya bhavati ettha upādārūpanti bhūtaṃ. Atha vā mahābhūtāyeva idha purimapadalopavasena bhūta-saddena vuttā. Tenāha ‘‘catubbidhā mahābhūtā’’ti. Bhūtāni upādiyateva, na pana sayaṃ tehi aññehi vā upādiyatīti upādāyaṃ. Evañca katvā catunnaṃ mahābhūtānaṃ aññamaññaṃ nissāya pavattamānānampi upādāyarūpatāpasaṅgo natthi. Na hi te kevalaṃ aññamaññaṃ upādiyanteva, atha kho sayaṃ upādāyarūpehi upādiyanti, tasmā upādāya-saddaggahaṇasāmatthiyato na mahābhūtānaṃ upādāyarūpatāpasaṅgoti. Atha vā ‘‘catunnaṃ mahābhūtānaṃ upādāyarūpa’’nti (dha. sa. 584) vacanato catumahābhūtasannissitatāva upādāyarūpalakkhaṇaṃ, na bhūtattayādisannissitatāpīti na tesaṃ upādāyarūpatāti. Bhūtañca upādāyañca bhūtopādāyaṃ, tesaṃ vasena bhedatoti bhūtopādāyabhedato. Bhūtasaddassa ubhayaliṅgattā āha ‘‘mahābhūtā’’ti. Upādāti upādāyarūpāni ‘‘paṭisaṅkhā yoniso’’tiādīsu viya ettha ya-kāralopo daṭṭhabbo.

624.关于「因地起毗别」说，此处为前文所述。此处所谓「缘色」，是指地法（bhūta）也。或将四大亦称谓地，因先前经中以地为地色故称地。故说「四种大地」。众色由此起，非彼色自身彼此分别起生，而是依缘而起色，因而四大彼此不相缘生。非唯四大彼此缘生，且以上缘色相互依存的关系亦无。因非仅彼此缘生，且色依缘生色而生，故非四大色之缘生说。又说「四大缘色」，是指基于四大而生色之缘，此为色之所因，而非基于地相本质而生，故非为色。因地缘色与五因缘色分别而论，故称为因地起毗别。地之名用含双性，即称「大地」。缘色即缘色，由此文义可见断缘义。

§625

625. Katame pana cattāro mahābhūtā, kathañca te mahābhūtasaññitā, kāni ca upādāyarūpāni, kathañca tāni ‘‘upādāyarūpānī’’ti vuccantīti idaṃ codanaṃ hadaye katvā kamena sodhento āha ‘‘pathavīdhātū’’tiādi. Cattārometi cattāro ime. Mahā ca so bhūto cāti mahābhūto, tena mahābhūtena sadevake loke mahantabhāvena pātubhūtena sammāsambuddhenāti attho. Atha vā –

625.何谓四大？及其四大所称，何谓缘色？及其缘色之称为何？此为问答，于此心中为研究，故问曰：「地法等何？」答曰：「有四。」四者即四大。所谓大地者，即为广大之地法，以此广大地为基础，与诸天、世间、大地诸有相对应，谓正觉所化现广大之事法。或有云—

‘‘Kālo ghasati bhūtāni,

「时节损害诸地，

Sabbāneva sahattanā;

诸地悉依时节；

Yo ca kālaghaso bhūto,

及为时节损之者，」

Sa bhūtapacaniṃ pacī’’ti. (jā. 1.2.190) –

『彼烹煮了真实之物而烹煮』（《本生》第一篇第二章第一九〇偈）——

Ādīsu viya bhūta-saddassa sattesu, khīṇāsavesu ca pavattanato mahābhūtenāti mahatā sattena, mahākhīṇāsavenāti vā attho. Khīṇāsavopi hi parikkhīṇapaṭisandhikattā bhūtoyeva na bhavati, na ca bhavissatīti bhūtoti vuccati.

谓诸有情在诸根初生，如火燃燎一般，藉以波动诸大元素。如大有情之故，谓大熄灭者。因熄灭者虽然断尽贪染，但缘起之本体不生不灭，故谓之“本体”。

§626

626.Mahantā pātubhūtāti upādinnakasantānepi anupādinnakasantānepi sasambhāradhātuvasena mahantā hutvā bhūtā jātā nibbattāti attho. Tesaṃ anupādinnakasantāne –

“大有显现”者，无论依附诸集聚体，或非依附诸集聚体，皆如诸聚合法界现大体而生起。所谓“非依附诸集聚体”者，

‘‘Duve satasahassāni, cattāri nahutāni ca;

“两百千千万，四百非四百；

Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharā’’ti. (dha. sa. aṭṭha. 584) –

如此广大地球，历世以来形成。”（《法句》八百五八十四）

Ādinā nayena mahantapātubhūtatā vuttā. Upādinnakasantānepi anekayojanasatikamacchakacchapatigāvutappamāṇadevadānavādisarīravasena daṭṭhabbā. Vuttampi hetaṃ ‘‘santi, bhikkhave, mahāsamudde yojanasatikāpi attabhāvā’’tiādi (a. ni. 8.20; cūḷava. 385; udā. 45).

因起本体被比作广大海洋。然依附诸集聚体亦应视之，如千里地带诸种众生身体，显现于众。故说“比库，当知广大海洋，足以千里生存”（《大部》卷八二〇、《中部》三八五、《犊子经》四十五）等义。

Mahābhūtasamāti anekabbhutavisesadassanena, anekabhūtadassanena ca mahantā bhūtā, mahantāni abbhutāni vā etesūti mahābhūtā, māyākārā, yakkhādayo vā jātivaseneva mahantā bhūtāti mahābhūtā, tehi ete samāti mahābhūtasamā. Ete hi yathā māyākārā amaṇiṃ eva udakaṃ maṇiṃ katvā dassenti, asuvaṇṇaṃyeva leḍḍuādikaṃ suvaṇṇaṃ katvā dassenti, yathā ca sayaṃ neva yakkhā na pakkhino samānā yakkhādibhāvampi dassenti, evamevaṃ sayaṃ anīlāneva hutvā nīlaṃ upādāyarūpaṃ dassenti, sayaṃ apītāyeva…pe… sayaṃ anodātāyeva hutvā odātaṃ upādāyarūpaṃ dassentīti māyākāramahābhūtasāmaññato mahābhūtā.

所谓大水、大地、大火、大风，此四大，因其分别多种不同的存在状态与特性，又称为大种类。诸大种类中所化现的幻形、有如夜叉等诸天类众生，亦视为大种类中的大存在，谓之大水大地大火大风诸大种类。比如幻形者，如同把无价之宝水玉视为宝水，又如将劣金饰品制成金器而显示其金的本质，夜叉等虽不具备翅膀，却也呈现出夜叉类的特性，诸如此类。幻形大种类便是指的大水大地大火大风诸大种类。它们彼此同属性合而为一，以幻象示现其本色，比如大风本身无色，却现出蓝色，如同风不喝水，但呈现出水的形象。又如自身虽不热，却显现炎热的象征，皆是以此幻现称为幻形大种类。

Yathā ca yakkhā mahābhūtā yaṃ gaṇhanti, nevassa antosarīre ṭhānaṃ upalabbhati, na sarīrato bahi, na ca tassa aṅgamaṅgaṃ nissāya na tiṭṭhanti. Yadi hi sarīrassa anto ṭhitā, sakalasarīre byāpanaṃ na siyā. Atha bahi ṭhitā, yakkhaggahitakena katakusalākusalaṃ yakkhassa na siyā. Yadi cassa aṅgamaṅgaṃ nissāya na ṭhitā, yakkhaggahitake pahaṭe yakkhassa dukkhavedanuppatti na siyā, na ca sarīre rājiuṭṭhānaṃ bhaveyya. Yasmā panetaṃ sabbaṃ atthi, tasmā te aniddisitabbaṭṭhānā, evametepi na aññamaññassa anto na bahi ṭhitā upalabbhanti, na ca aññamaññaṃ nissāya na tiṭṭhanti. Yadi hi te aññamaññassa anto ṭhitā, na sakasakakiccakarā siyuṃ aññamaññaṃ anupavesanato. Atha aññamaññato bahi ṭhitā, vinibbhuttā siyuṃ, tathā ca sati avinibbhuttavādo parihāyeyya, tasmā aniddisitabbaṭṭhānāti. Yakkhamahābhūtasamānatāya mahābhūtasamā. Aniddisitabbaṭṭhānāpi cete patiṭṭhānādinā yathāsakakiccavisesena sesānaṃ tiṇṇaṃ upakārakā hontā sahajātādinā paccayena paccayo hutvā aññamaññaṃ nissāyeva tiṭṭhanti.

诸如夜叉等大种类集体所拥有的存在，并非它们身体内部的实体，亦非身体表层依附的形体。因为如果存在于身体内部，则难以遍布全身；如果存在身体之外，则无法按照夜叉的喜恶行为有所变化；若不依附任何肢体，则无论用何种方法攻击，夜叉皆不会感受痛苦，身体也不会出现疮疤。由此可见，这种存在并不存在于身体内或外，也未依赖彼此肢体共存。如果彼此相互间有内在或外在存在，便无法协调共事或彼此共存；若外在共存，则必定消散；有觉悟者亦否认相互存在。因此，这些大种类如夜叉等并无内外实体所属，只因它们的存在是不可指认的状态。虽处于此不可指认状态，但仍因彼此共处与相互依存，就如禾草等植物因固有本质缘起，彼此依托而共存一般。

Vañcakattā abhūtenāti yakkhinīādayo viya abhūtena atacchena manāpavaṇṇasaṇṭhānādinā sattānaṃ vañcakattā mahantāni abhūtāni etesūti mahābhūtāti sammatā . Yathā hi yakkhinīādayo manāpehi kāḷasāmādivaṇṇehi, puthulapīvarakisādisaṇṭhānehi, hatthabhamuādivikkhepehi ca attano bhayānakabhāvaṃ paṭicchādetvā satte vañcenti, attano vasaṃ nenti, evametepi itthipurisādīsu manāpena chavivaṇṇena, manāpena aṅgapaccaṅgasaṇṭhānena, manāpena ca hatthapādaaṅgulibhamukavikkhepena attano kakkhaḷattādisarīralakkhaṇaṃ paṭicchādetvā bālajanaṃ vañcenti, attano sabhāvaṃ daṭṭhuṃ na dentā taṃ attano vasaṃ nenti.

所谓虚无不实，即如夜叉鬼神类以虚无为本体，通过心念与颜色、形态等虚现诸众生，呈现大而不实的存在体，因而被视为大种类。譬如夜叉等鬼神，借助心念的意识，以如黑云等颜色形态，似由蝉蛹组成的聚合体，或以手臂等肢体展开，其内在藏匿凶恶形象，诸如此类，这些都是借由虚幻的形态掩盖其真实本质，欺骗世间众生，使其误认其有所存在，因而自我掌控。

§627-30

627-30.Cakkhusotantiādīsu rūpameva rūpatā. Hadayañca taṃ vatthu ca manodhātumanoviññāṇadhātūnanti hadayavatthu, hadayassa vā viññāṇassa vatthūti hadayavatthu, purimapadalopena pana ‘‘vatthu’’nti vuttaṃ. Kabaḷīkāro āhāroyeva āhāratā. Kiñcāpi dhammasaṅgaṇiyaṃ rūpaniddese kabaḷīkāro āhāro osāne uddiṭṭho, idha pana nipphannarūpānaṃ ekaṭṭhāne dassanatthaṃ hadayavatthuanantaraṃ uddiṭṭhoti. Lahutā ādi yāsaṃ mudutākammaññatānanti lahutādayo, tāsaṃ tayaṃ lahutādittayaṃ, tattha lahubhāvo lahutā, tathā mudutāpi. Kammani sādhu kammaññaṃ, tassa bhāvo kammaññatā. Lahutādīnaṃ sayaṃ anipphannattā nipphannarūpavikārabhāvaṃ dassetuṃ ‘‘rūpassā’’ti visesanaṃ kataṃ. Catuvīsatīti gaṇanaparicchedo, balavarūpādīnaṃ nisedhanattho. Tattha yaṃ vattabbaṃ, taṃ parato āvi bhavissati . Nissāyāti nissāya eva, na pana nissayavasenapi. Catūhi upādānehi nimuttatāya nikkhantaṃ upādānato mānasaṃ etassāti nirupādānamānaso.

所谓眼、耳等诸根所接触的色法即为形色。所谓心及其所缘的意识、心识等称为心界物体。此处以心界物体为心识之所依，也称为心所依。‘依’字是指靠近，而非完全依赖关系。‘卡巴利卡罗’是以食物为本质的食物者。此义在现金形色显示中以‘食物’为喻，指现象的集合体。轻巧柔顺等为性质，轻巧柔顺之物归类为轻巧性质，是其属性。善业成就之理称为‘业性’。轻巧等不显现实相，仅表现成废弃形态之变化，故以‘形色’为称。二十四项分类为数目说明，用意在排除力量形色等现象。此部分意旨正为后文做铺垫。‘依’意指依附状态，而非因果依赖。‘猿摩多’是由四缘所集聚，因无依止心产生，称为无依止心。

§631-2

631-2.Patthaṭattāti puthuttā, tena puthubhāvato puthavī, puthavī eva pathavīti niruttinayena saddasiddhi dīpitā hoti. Ayaṃ pana sambhārapathaviyā vasena yujjati. Sā hi puthubhūtā patthaṭāti. Lakkhaṇapathaviyā vasena pana pathanaṭṭhena pathavī, sahajarūpānaṃ patiṭṭhābhāvena pakkhāyati upaṭṭhātīti attho. Purimopi vā attho lakkhaṇapathaviyā vasena labbhati. Vāyanatoti samudīraṇato, desantaruppattihetubhāvena bhūtasaṅghāṭassa pāpanatoti attho. Tejeti paripāceti, niseti vā, tikkhabhāvena sesabhūtattayaṃ usmāpetīti attho. Gāthābandhavasena cettha iti-saddalopato ‘‘tejeti’’cceva vuttaṃ. Evaṃ ‘‘āpetī’’ti etthāpi. Tasmā tejetīti tejo, āpetīti āpoti vuttaṃ hoti. Āpeti pālanāti anupāletabbarūpapariyosānaṃ āpeti pattharati. Tathā hetaṃ ‘‘ābandhanakicca’’nti vuccati. Āpīyatīti āpo. Sosīyati pivīyatīti atthoti keci. Ayaṃ panattho sasambhārāpe yujjatīti vadanti, lakkhaṇāpepi yujjateva. Sopi hi pharusapācanavisosanākārena sesabhūtattayena pīyamāno viya pavattatīti. Āpāyatīti vā āpo, brūheti vaḍḍhetīti attho. Tathā hesa paribrūhanaraso. Tesanti yathāvuttānaṃ bhūtopādāyabhedānaṃ rūpānaṃ. Vakkhāmīti kathessāmi. Kiṃ kāraṇāti āha ‘‘lakkhaṇādīsū’’tiādi. Hi-saddo hetuattho. Yasmā lakkhaṇādīsu ñātesu dhammā āvi bhavissanti, tasmā tesaṃ parato āvibhāvahetūti attho.

所谓土地之纯洁性因土质、纯度而称‘土地’，此义音成得以成立。此处为集合土地因缘而成之性。土地之标志以特定性质为凭借，凭此土地属性以维持其存在。前文亦有此义。‘呼亚那托’意为声响，亦即由于现行产生之缘起。‘特意’指激情火焰、积聚、熄灭之三分法。轻微、柔顺、熟成等为性质表现，以诗歌形式归纳‘特意’乃指火炎之意。‘加巴那’是消退之意。故‘特意’指发光燃烧，即火之特性。‘阿佩提’是保持、护持之意。‘阿佩提’火显为火焰之持续。‘阿佩提’亦有熄灭之意。此转意为诸复合现象之集合体体现，构成土质之变化。因土质与恶臭、腐败等关系密切，呈现出腐坏状态，故‘阿佩提’又有持续成长之意。‘特萨’意谓土及其性之变化，称之为体。

§633-4

633-4. Kāni pana tāni lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni nāma, yesu ñātesu dhammā āvi bhavissantīti imaṃ codanaṃ sodhetuṃ lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni sarūpato kathento āha ‘‘sāmaññaṃ vā’’tiādi. Sāmaññaṃ sādhāraṇo aniccādiko. Sabhāvo kakkhaḷādiphusanādiko asādhāraṇabhāvo. Kiccanti sandhāraṇādikiccaṃ. Sampattīti sampannabhāvo. ‘‘Suraso gandhabbo’’tiādīsu hi gandhabbasampattiyā rasa-saddena vuccamānattā sampatti rasoti. Phalanti sahajātanānakkhaṇikavasena ṭhitaṃ phalaṃ. Upaṭṭhānanayoti gahetabbabhāvena ñāṇassa upaṭṭhānākāro. Āsannakāraṇanti padhānakāraṇaṃ.

所谓土之特质、味道、持存之标识，乃指诸现象之性质，知诸性质由此展现。为检验其主张，列示这些性质以证明此类性质为普通性质。所谓普通即无常等特质。性质指坚硬、粗糙等，无此则为非一般性质。‘任使’指其功用为连接、结合。‘成就’乃指具备所需功能。譬如水湿润具香味，如天地全体以原有香味归入水质。‘持存作用’为意识中的识所担持。‘原因’即主要之因。

Lakkhīyati etenāti lakkhaṇaṃ, kakkhaḷattaṃ lakkhaṇametissāti kakkhaḷattalakkhaṇā. Nanu ca kakkhaḷattameva pathavīdhātūti? Saccametaṃ. Tathā hi viññātāviññātasaddatthatāvasena asambhinnepi dhamme kappanāsiddhena bhedena evaṃ niddeso kato. Evañhi atthavisesāvabodho hotīti. Atha vā lakkhīyatīti lakkhaṇaṃ, kakkhaḷā hutvā lakkhiyamānā dhātu kakkhaḷattalakkhaṇāti evamettha attho daṭṭhabbo. Sesāsupi eseva nayo. Patiṭṭhānarasāti sahajātadhammānaṃ patiṭṭhānabhāvakiccā. Asahajātānampi santativasena patiṭṭhānabhāvo hoteva. Tato eva nesaṃ sampaṭicchanākārena ñāṇassa paccupaṭṭhātīti sampaṭicchanapaccupaṭṭhānā. Iminā kiccavasenevettha ‘‘paccupaṭṭhāna’’nti dasseti. Padaṭṭhānaṃ panettha catunnampi ekato katvā vakkhati.

此中所说的lakkhaṇa是标志，即所谓标志，坚固是此标志。本注中所说的坚固标志，岂非谓坚固的地界本质吗？此确实如此。因为虽有识、无识的不同本质，且诸法难以分别，故如此有所说明。此乃彰显意义特别之处。又或称之为lakkhaṇa，是指已坚固而标记的界，与坚固标记意相符，此义当于此处理解。余者亦同理。所谓依托根本者，谓从共生法之自性中发起依托的功用，即使非共生法亦在现量时有依托状态，故名依托。依此功用，以此故称之为“依托”。又依词根分析，此处的依托分四面分别说明。

Paggharaṇalakkhaṇāti dravatābhāvato vissandanalakkhaṇā. Brūhanarasāti sahajātadhammānaṃ milātabhāvūpagamanaṃ adatvā vaḍḍhanakiccā. Tathā hi sā tesaṃ pīṇitabhāvaṃ dassetīti vuccati. Saṅgahapaccupaṭṭhānāti bāhirakaudakaṃ viya nahāniyacuṇṇassa sahajātadhammānaṃ vippakirituṃ adatvā sampiṇḍanavasena saṅgaṇhanapaccupaṭṭhānā. Paripācanarasāti pariṇatabhāvakaraṇarasā. Maddavānuppadānapaccupaṭṭhānāti bāhiraggi viya jatulohādīnaṃ sahajātadhammānaṃ mudubhāvānuppadānapaccupaṭṭhānā. Vitthambhanalakkhaṇāti pūraṇalakkhaṇā. Samudīraṇarasāti kampanarasā. Abhinīhāro bhūtattayassa desantaruppattihetubhāvo, nīharaṇaṃ vā bījato aṅkurādikassa viya. Ekekā…pe… tabbāti pathavīdhātu āpādibhūtattayapadaṭṭhānā, āpodhātu pathavītejādibhūtattayapadaṭṭhānāti evaṃ ekekā dhātu avasiṭṭhabhūtattayapadaṭṭhānā.

所谓凝聚标志，是指因流动消失而表现出的固结标志。所谓增长者，是指共生法的融合聚集状态以促进成长的作用。因此说它表显这些集合状态。所谓聚合依托者，是指外在的水以洗洁之粉末能使共生法显示出变化而不能分离，故名凝结聚合依托。所谓成熟依托者，是指促使成熟状态生成的原因。所谓柔软产生依托者，是指外界类似铁或铜之物能使共生法表现出柔软特征的依托。所谓充满标志者，是指充盈的标记。所谓震动标志者，是指振动之特性。所谓外在变化，是指自然元素相互转移及彼此生灭的缘故，类似种子萌芽。各自之自然元素依分别而成此依托，譬如地界由土、水等自然元素构成，水界由水、地等元素集合成此依托，自然元素各自有此依托特征。

Ārohapariṇāhavasena hi majjhime imasmiṃ sarīre pariggayhamānā paramāṇubhedasañcuṇṇā sukhumarajabhūtā pathavīdhātu doṇamattā siyā. Sā ca tato upaḍḍhappamāṇāya āpodhātuyā yathā na vikirati, evaṃ ābandhanavasena saṅgahitā. Yathā pana paggharaṇasabhāvāya āpodhātuyā vasena kilinnabhāvaṃ picchalabhāvaṃ nāpajjati, evaṃ tejodhātuyā anupālitā. Yathā pana tassā vasena na vikirīyati, evaṃ vāyodhātuyā vitthambhitā saṅghātabhāvaṃ pāpitā. Evaṃ sukhumarajabhūtāpi ābandhanaparipācanasamudīraṇakiccāhi āpotejovāyodhātūhi laddhapaccayā sinehena temitā, tejasā paripakkā, vāyunā vitthambhitā piṭṭhacuṇṇāni viya na ito cito ca vikirīyati viddhaṃsīyati, avikiriyamānā aviddhaṃsiyamānā nānappakārakaṃ itthipurisaliṅgādibhāvavibhāgaṃ upagacchati, aṇuthūladīgharassathirakathinādibhāvañca pakāseti.

因上升成熟的缘故，中位中此身内所聚集的原子层细薄光滑而具土界特质者，如此微细层厚度，经水界由不令其散开之紧密结合而稳固。正如水界缘以保持不使污浊，也如此火界因未受维护而出现震动状态，风界因外力作用而出现聚合状态。如此微细光滑层通过紧密结合、成熟及振动等过程，三界元素相互依存，借助火、风元素，堆积如泥灰粉末般，虽在此地界聚合但不散布破坏，不毁灭，且不会造成男女差别及其他状况，而是维持稳定并表现其特质。

Yūsagatā ābandhanākārabhūtā panettha āpodhātu pathavīpatiṭṭhitā tejānupālitā vāyovitthambhitā na gaḷati , na paggharati, na parissavati. Evaṃ tīhi dhātūhi anupālitā apaggharamānā aparissavamānā piṇḍitabhāvaṃ dasseti. Esā hi anubrūhanarasā.

因结合形态存在，水界因地性元素中火保持者及风界动转者，皆不会松动，不流失，不污秽。如此三界元素未被维护下，且凝聚不散，显示出浓密状态。此即称为依上升的形态。

Asitapītādiparipācitā cettha usumākārabhūtā uṇhattalakkhaṇā tejodhātu pathavīpatiṭṭhitā āposaṅgahitā vāyovitthambhitā imaṃ kāyaṃ paripāceti, vaṇṇasampattiñcassa āvahati. Sā hi yathānubhuttassa āhārassa sammā pariṇāmanena rasādisampattiyā hetubhāvaṃ gacchantī imaṃ kāyaṃ paripāceti, vaṇṇasampattiñca āvahati. Kammūpanissayāya hi cittapasādahetukāya ca sarīre vaṇṇasampadāya tejodhātu visesapaccayo, pageva utuāhārasamuṭṭhānāya rūpasampattiyāti. Tāya ca pana paripācito ayaṃ kāyo na pūtibhāvaṃ gacchati.

经深度成熟而出现青、黄等色，其为热相表现，火界依托地界，水界凝聚，风界动转，令此身体成熟，并生色彩之具足。此色乃因正确饮食而转变味道、香气等性状形成，对心意生舒适之因，火界乃色具足之专属因，是因应季节、饮食而生。由此成熟的身体非为污秽之类。

Aṅgamaṅgānusaṭā cettha samudīraṇavitthambhanalakkhaṇā vāyodhātu pathavīdhātuyā attani patiṭṭhāpīyati. Yathā sahajātadhammehi visuṃ na hoti, evaṃ āpodhātuyā saṅgayhati. Yathā sahajātadhammā na parissavanti, evaṃ tejodhātuyā anupālīyati. Sā evaṃ tīhi dhātūhi yathārahaṃ anupāliyamānā imaṃ kāyaṃ vitthambheti. Tāya pana vitthambhito ayaṃ kāyo na paripatati, ujukaṃ tiṭṭhati, iccevaṃ ekekāya dhātuyā tissannaṃ dhātūnaṃ vaseneva pavattanato vuttaṃ ‘‘ekekā cettha sesabhūtattayapadaṭṭhānāti veditabbā’’ti.

四肢相应因火、风及地界元素间生震动与凝结之特性而维系。正如共生法不生污秽，水界聚合一致不流失，火界维持未散乱，风界构成隆起维系形状。如此三界元素未被疏忽，则身体保持凝固。由此凝聚且稳固之身不会散乱，坚固如实，则可称此处为驻立着的依托因素。

Evaṃ bhūtarūpānaṃ saddhiṃ vacanatthehi lakkhaṇādayo dassetvā idāni upādāyarūpāni dassento āha ‘‘cakkhatī’’tiādi. Anekatthattā dhātūnaṃ cakkhati-saddassa vibhāvanatthatāpi sambhavatīti katvā vuttaṃ ‘‘vibhāvetīti attho’’ti. Cakkhatīti pana viññāṇādhiṭṭhitaṃ samavisamaṃ ācikkhantaṃ viya, abhibyattaṃ vadantaṃ viya hotīti attho. Atha vā cakkhatīti viññāṇādhiṭṭhitaṃ rūpaṃ assādentaṃ viya hotīti attho. Cakkhatīti hi ayaṃ saddo ‘‘madhuṃ cakkhati, byañjanaṃ cakkhatī’’tiādīsu viya assādattho. Vuttañhetaṃ – ‘‘cakkhuṃ kho, māgaṇḍiya, rūpārāmaṃ rūparataṃ rūpasamudita’’nti (ma. ni. 2.209). Vakkhati ca ‘‘rūpesu āviñchanarasa’’nti. Yadi evaṃ ‘‘sotaṃ kho, māgaṇḍiya, saddārāma’’ntiādivacanato (ma. ni. 2.209) sotādīnampi saddādiassādakabhāvo atthīti tesampi cakkhusaddābhidheyyatā āpajjatīti? Nāpajjati niruḷhattā. Niruḷho hi esa cakkhu-saddo locaneyeva padumādīsu paṅkajādisaddā viyāti.

如是将诸存在之形相及合之语义，先陈示其特征等，现今乃示生起之形相，称为『眼根等』。因众根法多义，眼与声之分别显现之理亦生，因此称此义为『分别显现』。所谓『眼根』，意指以识依止，既杂乱表达，亦如覆盖而示；或说『眼根』为识依止形相，似于触接之义。眼根之名，乃如『蜜般眼根』『音声眼根』等指所触之义。经典言曰：『眼根啊，魔贪婪者，色趣乐、色喜悦、由色生起』。又说：『在色中行欲味』。若依此理称『耳根也，魔贪婪者，声趣』等语，则耳等亦具声响觉知作用，故亦得名眼声者乎？此则不得，因此名眼声实为视觉之类，如莲花等曼妙之声也。

§635-6

635-6. Cakkhurūpassa niddesappakaraṇepi cakkhu-saddasāmaññato āgataṃ sabbampi cakkhuṃ pabhedato dassetuṃ ‘‘tattha cakkhū’’tiādi vuttaṃ. Tatthāti tasmiṃ cakkhuniddese. Paññāmaṃsappabhedatoti paññācakkhu maṃsacakkhūti evaṃ paññāmaṃsānaṃ vasena pabhedato. Tatthāti tasmiṃ duvidhe cakkhumhi. Paññāyeva paññāmayaṃ. Nāmatoti nāmehi pañcavidhanti sambandho. Katamehi nāmehīti āha ‘‘buddhadhammā’’tiādi. Tattha buddhadhammasamantehīti buddhacakkhu dhammacakkhu samantacakkhūti imehi nāmehi. Ñāṇadibbehīti ñāṇacakkhu dibbacakkhūti ca nāmehi. Yathānukkamatoti yathāvuttaanukkamato. Nānattanti bhedaṃ. Meti mayhaṃ santikā, mayhaṃ vacanatoti vā attho. Nibodhatha jānātha.

635-6. 关于眼色示教之例，泛称眼声而表全体，为分别观照眼之内部分，故称『彼处有眼』。彼处者，即此眼色示所指。所谓肉质细分，乃五肉眼，五种肉质界内之分别。彼处即此二种眼中。知识者为见识之眼。所谓名者，即五种名之依存。问何名？答曰『佛法』等名也。彼处佛法并具，谓佛眼、法眼、遍眼等名称。所谓智慧明显，乃智慧眼、天眼之称。顺法行之意，如所说随法而行。多异者，即分别。吾于眼前、吾所言意也。请汝理解明了。

§637

637. Tattha ‘‘addasaṃ kho ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye’’tiādinā (ma. ni. 1.283) āgataṃ buddhacakkhu nāmāti dassento āha ‘‘āsayānusaye’’tiādi. Tattha āsayānusayeti sattānaṃ āsaye ceva anusaye ca, tasmiṃ pavattanti attho . Tattha āgantvā seti cittaṃ etthāti āsayo. Byagghāsayo viya. Yathā hi byaggho gocaratthāya pakkantopi puna āgantvā vanagahaneyeva sayati, teneva ca taṃ tassa āsayoti vuccati, evaṃ aññatthāpi pavattaṃ cittaṃ āgantvā yattha sayati, taṃ tassa āsayoti veditabbaṃ. So pana sassatadassanādivasena catubbidho hoti. Vuttañhetaṃ –

637. 此处『我曾以佛眼观察世间，如众生、诸国王与诸天王、三界六根等』（长部尼迦叶经1.283）即述佛眼名称，示意说『此为习气因缘』。此习气因缘，谓众生内心之习气与因缘，所起之意。此为来去之心，谓习气。如虎为觅食而出入原野，然后卧静处者，如是此出入之处，即谓心习气。亦应依此义知彼。此心察缘有四种分法，经典言曰：

‘‘Sassatucchedadiṭṭhī ca, khanti cevānulomikā;

『存在断见、有耐性及顺流行；

Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasaññita’’nti. (visuddhi. mahā. 1.136; dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā; sārattha. ṭī. 1. paṭhamamahāsaṅgītivaṇṇanā; vi. vi. ṭī. 1.verañjakaṇḍavaṇṇanā)

实知智此即习气所染』等。（《净名大义》1.136；《长部》尼迦叶经注一、正义集注一、五行部注一）

Anusayakathā upari āgamissati. Indriyānaṃ paropareti saddhāpañcamakānaṃ indriyānaṃ tikkhamudubhāve. Tikkhañhi indriyaṃ ukkaṭṭhagatattā paraṃ, mudu aparaṃ anukkaṭṭhagatattā. Idaṃ pana buddhacakkhu chasu asādhāraṇañāṇesu purimadvayanti daṭṭhabbaṃ.

上文说习气，接下文还将详述。根之相互，谓五信根中相互敏锐与温顺之度。利根为激烈锋锐，软根为柔和缓慢。此佛眼者，于六种卓绝智慧中，应先观察前两种。

§638

638.Heṭṭhā…pe… saññitanti ‘‘tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādī’’ti evaṃ vuttaṃ heṭṭhā tīsu maggesu ñāṇaṃ dhammacakkhunti saññitaṃ. Ñāṇaṃ sabbaññutā panāti sabbaññubhāvasaṅkhātaṃ ñāṇaṃ. Tañhi sabbaññūti abhidhānassa, buddhiyā ca pavattinimittatāya sabbaññubhāvo nāma hoti. Ñeyyaṃ samantacakkhunti khandhādivasena samantato sabbaso dassanaṭṭhena samantacakkhunti ñeyyaṃ. Tenevāha –

在下文中……如是称为“在此教法中生起清净无垢、无秽的法眼”，如是说。以下于三种行道中，所谓的“法眼”即为智慧所知的知识。所谓知识，谓具足了全面了知的性质。就名称而言，“全面了知”是指因为智慧的发生而具足的全面了知性质。须知“遍观一切”为全方位观察，此谓五蕴等万法总体，由整体、由此观之视为全面观察。正如所说，

‘‘Na tassa addiṭṭhamidhatthi kiñci,

『对此没有所见的外境，

Atho aviññātamajānitabbaṃ;

也不可认知且未知；

Sabbaṃ abhiññāsi yadatthi ñeyyaṃ,

一切应知之法，阿比纽吒者全知，

Tathāgato tena samantacakkhū’’ti. (cūḷani. mogharājamāṇavapucchāniddesa 85);

如来即以此全视之。』（小尼摩诃王问答经第八十五）

§639

639.Yaṃ cakkhuṃ udapādīti āgatanti yaṃ ñāṇaṃ ‘‘idaṃ dukkhanti, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādī’’ti (mahāva. 15) evaṃ tattha tattha suttesu āgataṃ, catūsu saccesu teparivaṭṭavasena ‘‘dukkhaṃ pariññeyyaṃ pariññāta’’nti evamādinā dvādasavidhena ākārena pavattaṃ, idaṃ ñāṇacakkhu. Yā pana ‘‘addasaṃ kho ahaṃ, bhikkhave, dibbena cakkhunā visuddhenā’’tiādinā (ma. ni. 1.284) āgatā pañcamajjhānasaṅkhātaabhiññācittasampayuttā paññā, ayaṃ dibbacakkhūti dassetuṃ ‘‘abhiññācittajā’’tiādi vuttaṃ. Ettha ca paṭhamatatiyañāṇāni kāmāvacarāniyeva. Catutthampi pana purimadvayamiva kāmāvacaranti ānandācariyena vuttaṃ. Ñāṇacakkhuṃ sahaariyamaggavipassanāñāṇantipi yujjatīti apare. Aggamaggena saha vipassanāpaccavekkhaṇañāṇanti pana yuttaṃ viya dissati.

所谓“生起之眼”，即所谓“诸比库！过去未曾闻闻的法中，生起此眼，此智慧。”（大般涅槃经十五）说此讫，在各教法中皆有出现，围绕四个圣谛，轮回论述“苦应了知，已知”等说法，由此十二种说法成立，此即为智慧之眼。又有“我见了，诸比库，以清净天眼”（中部尼柯耶第一章二八四）等说，以及与第五禅禅定相伴的心通和智慧，此即所谓天眼，为显现“由禅定得定智”等说法。初二种知觉，乃是与欲界相应。第四种则如前二相似，与欲界相应，阿难尊者所说。另有智慧眼，连同世间正道内观智慧也相应。又说与正道相应之内观观察智慧，此为另一种说明。

§640-4

640-4. Evaṃ paññācakkhussa pabhedaṃ dassetvā puna maṃsacakkhussāpi pabhedaṃ dassetuṃ ‘‘maṃsacakkhupī’’tiādi vuttaṃ. Sasambhārapasādatoti sasambhāracakkhu pasādacakkhūti imesaṃ dvinnaṃ vasena sambharīyati etehīti sambhārā, avayavā. Te pana upatthambhakabhūtā catusamuṭṭhānikarūpasantatiyo daṭṭhabbā. Saha sambhārehīti sasambhāraṃ. Sasambhārañca nāma maṃsapiṇḍo pavuccatīti sambandho. Akkhikūpaṭṭhinā heṭṭhāti heṭṭhāgataakkhikūpassa aṭṭhinā paricchinnoti sambandho. Uddhanti akkhikūpato uddhaṃ. Ubhato akkhikoṭīhīti akkhikūpassa ubhayabhāge akkhikoṭīhi. Matthaluṅgena antatoti akkhikūpassa abbhantare ṭhitena matthaluṅgena. Nhārusuttena ābandhoti nahārurajjūhi anto matthaluṅgena saha ābandho. Sakalopi ca lokoti sakalopi bālaputhujjanaloko. Yanti yaṃ maṃsapiṇḍaṃ. Kamalassa dalaṃ viyāti puthulavipulanīlatāya nīluppaladalaṃ viya. Jānātīti gaṇhāti. Cakkhu nāma na taṃ hotīti tathā gayhamānaṃ taṃ cakkhu nāma na hoti. Kiñcarahi tanti āha ‘‘vatthu tassāti vuccatī’’ti. Tassāti tassa yathādhippetassa paramatthacakkhuno. Idaṃ panāti nigamanaṃ.

如此对于慧眼分别的情形示现之后，又论及肉眼的分别，称为「肉眼等」。所谓色蕴眼是色蕴之眼，二者以此二门汇聚为基础。这些色蕴，是组成部分，应当见作由四种集聚形成。色蕴与相连即是蕴和合。色蕴也称为肉体胎块，所以二者有关联。丘状泉下称为泉下之石壁，泉是由石壁所围定。泉向上起，泉上缘即泉口边缘。泉两侧称为泉壁边，两侧更有石壁层叠。泉口处用适当的线称为泉壁界限。用钉绳绕缚称为用钉绳所束缚。头梁柱用钉绳连结称为以钉绳相连。众生界即普遍众生界，也即平庸愚昧大众界。血块散布犹如莲花瓣舒展，宽广如青蓝色水莲花瓣。知，即摄、摄取。眼名非仅为此，若尝试强行解释，此眼之名非仅此。或者有言称为「物体」者，即所分别的实相之眼。这里说的是“这个极”为结句。

§645-7

645-7. Taṃ pana sasambhāracakkhu yehi sambhārehi sambharīyati, te sarūpato, gaṇanato ca dassetuṃ ‘‘vaṇṇo gandho’’tiādi vuttaṃ. Bhāvoti itthiyā itthibhāvo, purisassa pumbhāvoti labbhamānakabhāvo. Sambhavoti āpodhātumeva sambhavabhūtamāha. Saṇṭhānanti ca tena tenākārena sanniviṭṭhesu mahābhūtesu taṃtaṃsaṇṭhānavasena viññāyamānaṃ vaṇṇāyatanamāha. Āpodhātuvaṇṇāyatanehi ca anatthantarabhūtānampi sambhavasaṇṭhānānaṃ visuṃ vacanaṃ tathābhūtānaṃ, atathābhūtānañca āpādīnaṃ yathāvuttamaṃsapiṇḍe vijjamānattā. Āpodhātuvaṇṇāyatanānañhi santānavasena pavattamānānaṃ avatthāviseso sambhavo saṇṭhānañcāti. Daseteti catasso dhātuyo, tannissitā vaṇṇādayo cāti ime dasa. Catusamuṭṭhānāti antogatahetvatthamidaṃ visesanaṃ, catusamuṭṭhānikattāti vuttaṃ hoti.

唯色蕴眼依托其所缘即色蕴，彼蕴具形相且能观知品色香味等特征。所谓色，是雌性色相，男性色相称为生命。所谓生，即依物质而生。所谓组和，即以种种因缘组合而成，借此于诸大元素中呈现为色、香等感知境界。诸元素彼此间相依组合，虽无内在本质，却依种种缘起假设。色素感官觉受，此谓色蕴眼，能知色蕴如肉块有纹理展开。所谓元素，是四大，依其而言有色等诸属性依附。四种集聚意指四大内在因缘之合，称为集聚性质。

§648

648. Cakkhu…pe… jīvitameva cāti imāni ekantakammasamuṭṭhānāni, purimāni ca catusamuṭṭhānānīti cattālīsañca cattāri ca rūpāni bhavanti, catucattālīsa rūpāni hontīti attho.

眼……生命即为此乃专专一切由行为而生之四种集聚，过去诸四种集聚，合计共四十四色，故称四十四色。

§649-52

649-52.Imesaṃ pana rūpānaṃ vasenāti yathāvuttānaṃ saṅkhepato cuddasannaṃ, vitthārato catucattālīsānañca rūpānaṃ vasena. Paripiṇḍitanti samantato piṇḍitaṃ. Yattha setampi atthi, kaṇhampi lohitampi pathavīpi āpopi tejopi vāyopi, idaṃ pana semhussadattā setaṃ hoti, pittussadattā kaṇhaṃ, ruhirussadattā lohitakaṃ, pathavussadattā patthinaṃ hoti, āpussadattā paggharati, tejussadattā pariḍayhati, vāyussadattā sambhamati. Idaṃ sambhāravantatāya sambhāracakkhūti paṇḍitehi buddhādīhi pakāsitaṃ paridīpitaṃ. Ettha sitoti etaṃ sasambhāracakkhuṃ nissito tadāyattabhūto. Tenāha ‘‘ettha paṭibaddho’’ti. Catunnaṃ pana bhūtānaṃ pasādoti catunnaṃ bhūtānaṃ pasannatāsabhāvo pasādo, ‘‘setena maṇḍalenassā’’ti pāṭho yujjati. Potthakesu pana ‘‘sete tu maṇḍale tassā’’ti likhanti. Kaṇhamaṇḍalamajjheti idhāpi ‘‘kaṇhamaṇḍalassa majjhe’’ti vattabbe ‘‘catutthadū’’tiādīsu viya chandānurakkhaṇatthaṃ vibhattilopaṃ katvā ‘‘kaṇhamaṇḍalamajjhe’’ti vuttaṃ. Evañhi attho ca yojanā ca suṭṭhu upapannā honti. Aṭṭhakathāyampi hi ‘‘setamaṇḍalaparikkhittassa kaṇhamaṇḍalassa majjhe’’ti (dha. sa. aṭṭha. 596) vuttaṃ. Apare pana yathāṭhitavaseneva pāṭhaṃ gahetvā ‘‘sabbaso parikkhittassa tassa sasambhārassa cakkhuno majjhe setamaṇḍale kaṇhamaṇḍale majjhe’’ti yojenti. Diṭṭhamaṇḍaleti abhimukhe ṭhitānaṃ sarīrasaṇṭhānuppattidesabhūte diṭṭhamaṇḍale.

此诸色蕴门者，是以当说，以略示之，详尽叙述诸四十四色蕴。所谓包围，即从四面包围周绕之意。色蕴内含白色、黑色、赤色、黄土色、风色等。此中白色为清洁净，黑色为暗重，赤色乃红色，黄即土色，风即流动形态。此色蕴眼乃诸佛智所示现昭著。此中以白色为主要故曰『白色包围』，与境界相随相依。云有白色佛塔与其对白圆中心等．经迹以此测定颜色。经文中亦未必一概而论，诸不同文献各有细节区别。色蕴眼与其蕴相对应，词义周详阐发，内容通达。见境界者即与身体组织有关之视觉中心区域。

§653-5

653-5.Sandhāraṇā…pe… hutvānāti sandhāraṇanahāpanamaṇḍanabījanakiccāhi catūhi dhātīhi khattiyakumāro viya sandhāraṇābandhanaparipācanasamudīraṇakiccāhi attanissayabhūtāhi catūhi dhātūhi katūpakāraṃ hutvā. Utucittādināti tīhi santatisamuṭṭhāpakehi utucittāhārehi. Ettha ca kalāpantaragatā utuāhārā adhippetāti vadanti. Āyunā katapālananti catudhātunissiteneva jīvitindriyena rakkhiyamānaṃ. Tathā hetaṃ kammajarūpaparipālanalakkhaṇaṃ. Vaṇṇagandharasādīhīti ādi-ggahaṇena ojaṃ saṅgaṇhāti, ‘‘vaṇṇagandharasojāhī’’ti vā pāṭho. Vatthudvārañca sādhayanti yathāyogaṃ vatthudvārabhāvaṃ sādhayamānaṃ. Cakkhuviññāṇassa hi nissayabhāvato vatthubhāvaṃ, pavattimukhabhāvato dvārabhāvañca sādheti. Sampaṭicchanādīnaṃ pana tadārammaṇāvasānānaṃ aññanissitattā dvārabhāvameva sādheti, na vatthubhāvaṃ. Ūkāsirasamānena pamāṇenāti ūkāsirasamānena padesappamāṇena lakkhitaṃ hutvā ūkāsirasamānappamāṇe ṭhāneti vā attho. Tiṭṭhatīti satta akkhipaṭalāni byāpetvā sattasu picupaṭalesu āsittatelaṃ viya tiṭṭhati. Evañca katvā cakkhussa anekakalāpagatatā siddhā hoti. Upaddavānaṃ paṭalanirākaraṇepi hi cakkhu vijjatevāti. Yathā ca cakkhu, evamimassa nissayabhūtā catasso dhātuyo, āyuvaṇṇādīni ca satta akkhipaṭalāni byāpetvā ṭhitāneva avinibbhogavuttittāti gahetabbaṃ.

合摄……等，此即四大依赖之业集聚显现，上古及四大相关，合计四十四色蕴。包围意谓周围环绕，白色包围指白色主要依止之处。白色区称区内有黑色区心，黑色区之中又有区域称为中心黑色区，经卷及论书中常以此类比喻详述色蕴组织结构，内容详尽。色蕴眼由七层眼帘铺展，液体似油脂般分布。眼中多层膜结构，能成功生起视觉能力。资本可比喻若七层膜，眼内光与液分隔，使视觉具生理结构基础。障碍消除则视觉良好显现。四大中依赖眼识产生，寿色等四大能维持此七层膜的稳定。

§656

656.Vuttanti dhammasenāpatinā vuttaṃ. Rūpāni manupassatīti ma-kāro padasandhikaro ‘‘aññamaññaṃ samaṇamacalo’’tiādīsu viya. Atha vā manūti maccoti attho. Kiñcāpi cakkhu rūpaṃ na passati, kiñcarahi tannissitaṃ viññāṇameva. Tathā hi ‘‘mañcā ukkuṭṭhiṃ karontī’’tiādīsu viya nissitakiriyaṃ nissaye viya katvā vohārasambhavato ‘‘cakkhupasādena passatī’’ti vuttaṃ. Ācariyajotipālattherenāpi hi imināva adhippāyena idaṃ vuttaṃ. Idamettha sanniṭṭhānaṃ, kiṃ cakkhu rūpaṃ passati, udāhu viññāṇanti, kiñcettha – yadi cakkhu passeyya, aññaviññāṇasamaṅginopi cakkhu passeyya. Atha viññāṇaṃ, kuṭṭādiantaritampi passeyya tassa appaṭighātattā? Nāyaṃ doso. Yassa ‘‘cakkhu passatī’’ti mataṃ, tassāpi na sabbaṃ cakkhu passati, atha kho viññāṇādhiṭṭhitameva. Yassa pana viññāṇaṃ passatīti mataṃ, tassāpi na sabbaṃ viññāṇaṃ passati, atha kho cakkhunissitameva, tañca antarite nuppajjati. Yattha ālokassa kuṭṭādīhi vinibandho, yattha pana so natthi phalikaabbhapaṭalādimhi, tattha antaritepi uppajjati eva, tasmā taṃ anuppannattā antaritaṃ na passati. Idameva ca sanniṭṭhānaṃ, yaṃ kho cakkhuviññāṇaṃ passatīti. Tañhi dassanakiccaṃ. Yadi evaṃ kathaṃ cakkhunā rūpaṃ disvāti. Tena dvārena karaṇabhūtenāti ayamettha abhisandhi. Atha vā nissitakiriyā nissayassa pavuccati yathā ‘‘mañcā ukkuṭṭhiṃ karontī’’ti. Ūkāsirasamūpamanti ūkāsirasamānūpamaṃ, ūkāsirappamāṇanti vuttaṃ hoti. Idañcassa patiṭṭhānokāsavasena vuttaṃ, na pana attano pamāṇavasena. Tañhi paramāṇupariyantena pamāṇena atisukhumamevāti. Ūkāsirappamāṇe pana padese idaṃ pavattati. Na kevalañca idameva, sabbānipi sabbaṭṭhānikarūpāni tattha pavattanteva. Idañca tattha nibbattantaṃ taṃ padesaṃ pūretvā eva nibbattati. Ekūnapaṇṇāsakalāpavasena ca saheva pavattati, sattarasacittakkhaṇāyukattā rūpānaṃ, ekekassa ca cittassa tīsu tīsu khaṇesu kammajarūpānaṃ uppajjamānattā.

文献称为「法军首领」言，形色如众多细胞联合体，如众生聚集般不可动摇。或作「生」即人类生命。眼虽观察色彩非直接，其依赖主为识。譬如说『用脑巧妙运转』，此乃识依作用。此等说法早有阿阇黎如日长老等所传。此解示在此，何为眼识观色，即识及次识共现现象。识虽能见，非见一切，唯依色质有所产生。若识视见，亦非能见一切，反成眼主。其间必有光之阻碍及破坏，故未现色素则无色可见。此即眼识观色之由。若眼识有视色，则以手为识门。此乃依存关系论述。头骨大小与眼视觉涉及区域相关，眼中液体层七层分布如油脂浓稠，故视觉结构复杂且稳固。障碍若清除则眼识明亮。由此可知，眼识观察色彩，七层膜液体围绕，促成视觉现象。

§657

657.Suṇātīti sotanti ettha kiṃ sotaṃ suṇāti, udāhu viññāṇantiādinā heṭṭhā vuttanayena yathāsambhavaṃ yojetabbaṃ. Tanutambalomāciteti sasambhārasotabilassa anto sukhumehi tambavaṇṇalomehi sañcite. Aṅgulivedhakasaṇṭhāne padeseti aṅgulimuddikāsaṇṭhānamaṃsayutte padese. Vuttappakārāhīti sandhāraṇādikiccāhi. Āyunā paripāliyamānanti ettha vaṇṇādīhi parivāritanti sambandhitabbaṃ. Tiṭṭhatīti pubbe vuttanayena taṃ padesaṃ pūretvā tiṭṭhati. Sesaṃ vuttanayena veditabbaṃ. Ghāyatīti gandhopādānaṃ karoti. Sāyatīti rasaṃ vindati. Jīvitamavhāyatīti ettha rasaggahaṇamūlakattā ajjhoharaṇassa jīvitanimittaṃ ajjhoharaṇaraso jīvitaṃ, taṃ avhāyati tasmiṃ ninnatāya avhāyantamiva hoti. Uppaladalaggasaṇṭhāne padeseti majjhe chinnassa uppaladalassa aggabhāgasaṇṭhāne padese. Malānanti kilesādimalānañceva malavisayānañca sāsavadhammānaṃ anuttariyabhāvaṃ gacchantesu kāmarāganidānakammajanitesu kāmarāgassa ca visesapaccayesu ghānajivhākāyesu kāyassa visesato sāsavapaccayattā soyeva tesaṃ āyoti vuccati. Tena hi phoṭṭhabbasukhaṃ assādentā sattā methunampi sevanti. Atha vā kāyindriyavatthukā cattāro khandhā balavakāmarāgādihetubhāvato visesato malā, tesamayaṃ āyo hetūti kāyoti vutto. Imasmiṃ kāyeti imasmiṃ sasambhārakāye. Sopi hi kucchitānaṃ kesādimalānaṃ āyabhāvato kāyoti vuccati. Yāvatā upādinnakaṃ atthīti iminā kesagganakhaggādīsu kāyapasādassa abhāvamāha. Kappāsapaṭale sneho viyāti imināssa nirantarabhāvaṃ. Ime ca pana cakkhādayo rūpādigocaraninnatāya vammikaudakaākāsagāmasivathikāsaṅkhātagocaraninnatāya ahisuṃsumārapakkhikukkurasigālā viya daṭṭhabbā. Visamajjhāsayatāya hi cakkhu vammikacchiddābhiratasappo viya, bilajjhāsayatāya sotaṃ udakabilābhiratasuṃsumāro viya, ākāsajjhāsayatāya ghānaṃ ajaṭākāsābhiratapakkhi viya, gāmajjhāsayatāya jivhā gāmābhiratakukkuro viya, upādinnakajjhāsayatāya kāyo āmakasusānābhiratasigālo viyāti. Visamajjhāsayatāyāti cakkhussa visamajjhāsayaṃ viya hotīti katvā vuttā. Cakkhumato vā puggalassa ajjhāsayavasena cakkhu visamajjhāsayaṃ. Esa nayo sesesupi.

657.「听」即为听觉，所谓“听”，在此处指听觉。须借助如识等所说的下文说明，如实结合起来解释。所谓纤细薄弱之流，即是诸蕴相续之流，具有细微轻柔之纹理毛发。所谓指间关节之处，为指端、指节相连之身部。所谓已说者，是指因缀合等所成。因此“寿”的意思是指通过岁月而被保护、涵养之义，涉及颜色等覆盖遮蔽之义。所谓立住，是以前文所讲的部位得以满足，故而长久保持。剩余则依该说明觉知。所谓嗅气，是指作嗅觉之意。所谓尝味，是指感受味道。所谓生命之缺亡，是指因味觉接受为依据，所致对生存之保持，亦即生命之依止。此处说味觉失落，如同因低落而衰亡之状。所谓莲瓣处，是指在中间已断之莲瓣的尖端相连处。所谓“秽”，指的是烦恼习气及秽恶之因，包括习气缠缚等，它们作为烦恼业因，特别在因欲染著而起之恶行种种中，因相续关系而被称为其秽。因为由此众生得以享受世间快乐，甚至与配偶相欢。又或由身根所涵盖之四大部位有四种秽，由于色蕴体质及业缘不同而称“寿”，此谓此“身”。此即是此五蕴聚合身。且染著于枯萎、头发等秽亦称寿。所谓染著，即在毛发、牙齿、指甲等处无此洁净之现象。棉布状油脂由此持续存在。眼、耳等诸根及色等境界因肮脏浊乱而败坏，譬如坑坑洼洼的蜂窝、水坑、村庄、泥泞复杂的道路等，必须目之。因视所住不正，眼如爱好破坏蜂窝者；耳住不正，耳似愉乐水坑蚊虫者；以空所住，意欲浓密之幽深旷空似野兽翅膀；以村所住，舌如村庄似狗；以染著所住，身若溃烂痈疮嗜好野狗者。所说的视所住不正即是说眼根观视不正。由此推知，对于眼根具有正所住观念之人，眼必定是不正所住。此为结论余之内容。

Daṭṭhu…pe… lakkhaṇanti ettha daṭṭhuṃ kāmetīti daṭṭhukāmo tassa bhāvo daṭṭhukāmatā, rūpataṇhāyetaṃ adhivacanaṃ. Sā pana anāgate cakkhādīsu ādīnavapaṭicchādikāvijjāmūlapatthanāsabhāvā pākaṭā apākaṭāti duvidhā. Tattha yā ayaṃ ‘‘īdisaṃ īdisañca sukhumatamavisayaggahaṇasamatthaṃ cakkhu hotū’’ti evaṃ kammāyūhanato pubbe, pacchā vā uppannā pākaṭā. Indriyavisesaṃ pana anāmasitvā avisesena paripuṇṇāyatanabhavasampattiṃ patthetvā, apatthetvā vā tattha avigatataṇhāvasena kammaṃ karontassa appahīnabhāvena anusayitā api kammasāmatthiyavicittahetubhūtā apākaṭā. Sā duvidhāpi nidānaṃ upanissayo yassa taṃ daṭṭhukāmatānidānaṃ, tadeva kammaṃ, taṃ samuṭṭhānametesanti daṭṭhukāmatānidānakammasamuṭṭhānāni, evaṃvidhānaṃ bhūtānaṃ pasādo daṭṭhukāmatā…pe… pasādo, taṃ lakkhaṇamassa, tathā hutvā lakkhīyatīti vā daṭṭhukāmatānidānakammasamuṭṭhānabhūtapasādalakkhaṇaṃ.

见……等……称为特征，此处所谓见，是身心对色欲之见欲，即见欲。见欲即对色相产生渴望之心理状态。此欲分两种：未来境界中于眼等根有害现象的阻碍而造成之无漏根源断灭状态，显为明显或不明显。前面因业道载体曾有此意，故此后显现。对根境界不特别分别，而能得完全根界功德者，或未得满足者，于此处虽无欲断而心有所减，虽为习气，然仍因业之力而显著。在此中也有二种原因为基础，称作见欲之因。此即见欲因业之各种现象，称为该因业及其所引发之诸结集，称为见欲因业结集标志。此因标志已经产生，应当观待监视。

Ettha ca gabbhaseyyakānaṃ dinnapaṭisandhikaṃ, aññaṃ vā kammaṃ cakkhādīni nibbatteti. Opapātikānaṃ pana paṭisandhikkhaṇeva paripuṇṇāyatanānaṃ nibbattamānānaṃ paṭisandhijanakameva kammaṃ paripuṇṇasakalamattabhāvaṃ nibbattetīti gahetabbaṃ. Kathaṃ pana ekakammunā nibbattamānānaṃ cakkhādīnaṃ visesoti? Kāraṇassa bhinnattā. Taṃtaṃbhavapatthanābhūtā hi taṇhā taṃtaṃbhavapariyāpannāyatanābhilāsatāya sayaṃ vicittarūpā upanissayabhāvena taṃtaṃbhavanibbattakakammassapi vicittabhedataṃ vidahati. Yato tadāhitavisesaṃ tathāvidhasamatthatāyogena anekarūpāpannaṃ viya anekavisiṭṭhasabhāvaṃ phalaṃ nibbatteti, na cettha samatthatāsamatthatāsabhāvato aññā veditabbā. Kāraṇavisesena āhitavisesassa visiṭṭhaphalanipphādanasamatthatābhāvato ekasseva kammassa soḷasādivipākanibbattanahetubhāvena ca ayamattho sampaṭicchitabbo. Lokepi ekasseva sālibījassa paripuṇṇāparipuṇṇataṇḍulaphalanibbattihetutā dissateva. Kiṃ vā etāya yutticintāya, na cintitabbamevetaṃ. Yato kammaphalaṃ cakkhādīni, kammavipāko ca sabbaso buddhānaṃyeva ñāṇassa visayo, na aññesaṃ atakkāvacarattā. Teneva bhagavatā ‘‘kammavipāko acinteyyo, na cintetabbo, yo cinteyya, ummādassa vighātassa bhāgī assā’’tiādīnavaṃ (a. ni. 4.77) dassetvā paṭikkhittaṃ.

这里谈到胎息之相断后，或者其他业缘导致眼等根生起。新生者于根界当下即有完全根境界，其生起因即为胎续业力加持之因。何故说由一业单独生成多种根？因原因不同也。由此缘起关系，不同欲缘遍布各根界，因其自身不同成为相互分别依止之缘，由此业力可分别于各根界生起不同果报。鉴于果报多样且不同特性，此处不可一概而论。因果依所生业种之异，有各种不同果报发生，故不可混淆。世间亦如一粒稻种，成就丰疏不一之稻谷。对此受理之良智，不必多想之理。因业报为眼等根界真谛之所缘，非他所能涉入。正如世尊示现：“业报不可思议，不可思量，若思量必成为狂乱损害者”（道谛经，4.77）等语，已予说明而解答。

Rūpesu āviñchanarasanti āviñchanaṃ puggalassa, āvajjanādiviññāṇassa vā tanninnabhāvappattiyā hetubhāvo. Ādhārabhāvapaccupaṭṭhānanti nissayapaccayabhāvato. Ālokādisannissayena kadāci uppajjamānānampi hi cakkhuviññāṇaṃ uppajjanakāle cakkhuṃ nissāya eva uppajjatīti. Etthāha – cakkhuviññāṇuppattisamaye sambhavantesu mandāmandamajjhimāyukesu ekūnapaṇṇāsacakkhūsu katamaṃ cakkhuviññāṇassa ādhārabhāvaṃ paccanubhotīti? Vuccate –

于色法中有观察烦恼者，即观察者是人及其因观察而起的认识之识。所谓缘起依止，指的是依赖与因缘关系。以光为缘，眼识某些时候得以产生。说！——

‘‘Paṭisandhicittassa uppādakkhaṇe uppannaṃ ṭhānappattaṃ purejātaṃ vatthuṃ nissāya dutiyabhavaṅgaṃ uppajjati, tena saddhiṃ uppannaṃ ṭhānappattaṃ purejātaṃ vatthuṃ nissāya tatiyabhavaṅgaṃ uppajjati, iminā nayena yāvatāyukaṃ cittappavatti veditabbā’’ti (visuddhi. 2.700) –

“在续识产生时，以前一生之现象为依止，新生第二续识随彼为因缘，再以彼处生第三续识，由此缘起观，可了解由始至终之心作用。”（净戒论 2.700）——

Maggāmaggañāṇaniddese vuttanayena ekacittakkhaṇātītaṃ cakkhu rūpe ghaṭṭitvā viññāṇassa nissayo hoti, tasmā dvīsu bhavaṅgacalanesu purimassa anantarapaccayabhūtena bhavaṅgacittena saha uppannanti ayamattho idha sīhaḷasaṃvaṇṇanāyaṃ, visuddhimaggassa sīhaḷasaṃvaṇṇanāyañca vutto.

在《道谛论》中，依据所说，眼识生于执著于色境界的当下，识依于心，在两续识转变时期同时产生。此理是以锡兰语言注解，即《净戒论》和锡兰注解中所述内容。

Taḷākagāmamūlavāsidāṭhānāgattherena pana ‘‘āvajjanena, tassa anantarapaccayabhūtena bhavaṅgena vā saha uppannaṃ cakkhu’’nti vuttaṃ, taṃ duvuttaṃ. Evañhi sati aññasmiṃ ghaṭṭite aññaṃ cakkhuviññāṇassa nissayo hotīti vuttaṃ hoti, evañca bhavaṅgacalanato heṭṭhā tatiyacatutthehi yāva terasamacittena saha uppannampi nissayo hotīti āpajjeyya, na cetaṃ vattabbaṃ, tatiyacatutthacittato paṭṭhāya uppannaṃ kesañci vīthicittānaṃ dvārabhāvaṃ na gacchati niruddhattā , manodvārassa niruddhasseva dvārabhāvassa dassanato. Yadi siyā ‘‘paṭisandhicittassa uppādakkhaṇe uppannaṃ vatthuṃ nissāya dutiyabhavaṅgaṃ uppajjatī’’tiādivacanato ‘‘ekacittakkhaṇātītameva nissayoti adhippeta’’nti idampi ekacittakkhaṇātītaṃ nissayoti yujjatīti, evaṃ sati ‘‘tassa anantarapaccayabhūtena bhavaṅgena vā’’ti vacanaṃ yujjeyya, tena hi ‘‘cittakkhaṇadvayātītampi nissayo’’ti paṭiññātaṃ siyā, tasmā nāyaṃ therassa adhippāyoti dissati. ‘‘Ekacittakkhaṇātikkamo’’ti ca anatītekacittakkhaṇassa dubbalatāya ekacittakkhaṇātikkamena tassa balavabhāvadīpanatthaṃ vuccati, na pana dviticatucittakkhaṇātītānaṃ nissayabhāvābhāvato. Evañca katvā vuttaṃ ācariyadhammapālattherena ‘‘sampaṭicchanādīni cutiāsannāni taduddhaṃ kammajarūpassa anuppattito ekasmiṃyeva hadayavatthusmiṃ vattantī’’ti, tasmā taṃ therassa manorathamevāti na sārato paccetabbaṃ.

根据关于住在他逻村的长老的说法：“有说法称‘因其先行条件，即随前因缘存在的流转心或随其而起的眼识’产生了眼根”，但这说法被否定。确实，正如所说，在某一法界中，某些意识依赖于眼识，如法依止存在。同样，由于流转心的连续不断，即使在第三心及第四心阶段，并且与第十三次心同时起，亦可能依止眼识，但此种依止不应当成立。因为依止于第三心第四心起时的心，无法成为已断绝界心诸外道作恶念的门户，仅止于心门被闭时门状现象的表现。若说“续心起时依止已现境界，故赖第二流转心为缘”，此等言论本身若谓依止仅限于一念之上，亦可接受。因而，‘依赖先行条件或随前因缘之流转心’的说辞是合理的，故谓“依止于超越两心念的心”，则显然认为该说是合理的，因此此非为该长老所倡导观点。所谓“一念超越”，是指非无先的单一一念而已，因其缺乏力量，此词用于强调实力，不表示第二、第四心以前诸心所依止的状态。如此说后，佛音长老曾言：“断灭等现象乃未生业因报的当生所缘存在，存在于某一心所上的心事”是故这仅为该长老之愿望而已，无须理会。

Sahajātesu bahūsu pasādesu kiṃ eko nissayo hoti, udāhu sabbeyevāti? Nanu vuttaṃ ‘‘pubbe ekampi cakkhu viññāṇassa paccayo hotī’’ti, katamaṃ pana tanti? Yaṃ tattha visadaṃ hutvā rūpābhighaṭṭanārahaṃ. Visuddhimaggasīhaḷasaṃvaṇṇanāyaṃ pana ‘‘sabbeyeva nissayā hontī’’ti vatvā ‘‘yadi evaṃ ‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’nti ettha ‘rūpe cā’ti vacanaṃ viya ‘cakkhūnī’tipi bahuvacanaṃ kattabbanti anuyogaṃ katvā taṃvisodhanatthaṃ ‘sasambhāracakkhudvayanissitaṃ pasādadvayaṃ nissāya ekameva viññāṇaṃ uppajjatīti gaṇheyyu’nti imaṃ vippaṭipattiṃ nirākarontena bhagavatā bahuvacanamakatvā ‘rūpāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo’tiādīsu (paṭṭhā. 1.1.2) viya sāmaññavasena ekavacanaṃ kata’’nti vuttaṃ. Ācariyadhammapālattherena pana tadeva sīhaḷasaṃvaṇṇanāvacanaṃ anicchantena ‘‘ekampi cakkhu viññāṇassa paccayo hoti, rūpaṃ pana anekameva paccayabhāvavisesato’’ti vuttaṃ. Tathā ceva amhehipi heṭṭhā vibhāvitanti. Yesaṃ bhūtānamayaṃ pasādo, teyeva imassa āsannakāraṇanti vuttaṃ ‘‘daṭṭhu…pe… padaṭṭhāna’’nti. Sotapasādādīnampi lakkhaṇādiniddese vuttanayānusārena attho yojetabbo.

在同生法中众多本尚当中，何者为唯一依止？是否应一概言“全为依止”？然先说经中亦云：“从前只有一个眼识为因”，那末依止者为何众多？若能明了其义，便可终结诸种障碍。清晰解说者谓：非因于色而起触，是故清净路径文并言“全为依止”，且云“若如‘眼识与色依止而生’之说，则应在词中作复数”，为断此歧见，将“与色相应之眼识所依赖之相”称为“具缘双眼”，依此双相依止而起一眼识，如此释义（巴习本一一之一）为一般习说并用单数。佛音长老对此斯里兰卡解说则认同并释：“只有一个眼识为因，而色却具有多样依止性”。我们亦依此作出相应说明。所谓存在之本是乃以依止法而言，此亦为近因所成。关于耳、鼻、舌、身等其他根门的依止指示义，依其文字注释中所说之意，须依此义理加以解释。

§658

658.Kecīti mahāsaṅghiyesu ekacce. Cakkhādīsu tejādiadhikatā nāma tannissayabhūtānaṃ tadadhikatāyāti dassento ‘‘tejādhikāna’’ntiādimāha. Tattha tejādhikānanti pamāṇavasena catunnaṃ dhātūnaṃ samānabhāvepi kiccavasena tejodhātuadhikānaṃ. Evaṃ sesesupi. Ākāsa…pe… sesakāti ākāsādhikānaṃ bhūtānaṃ pasādo sotaṃ, vāyuadhikānaṃ ghānaṃ, toyādhikānaṃ jivhā, phoṭṭhabbasaṅkhātapathavādhikānaṃ kāyoti attho.

658. “大众中有些属于大众派。于眼识等所缘界，所谓之光明等增胜，即指依止这些界中光明更胜之理。”释者称之“光明增胜”等。此中“光明增胜”者，指四大元素处于同一状态时尚有较强光明的元素，故谓光明元素增胜。诸余元素亦同如此。例如空间因有空增胜而现存，耳因声增胜，风因触增强，水因味增强，触觉因形状增胜等，此是其义。

§659

659. Evaṃ pana vadantānaṃ kiṃ uttaranti āha ‘‘te panā’’tiādi. Suttaṃ āharathāti na tumhākaṃ vacanamatteneva ayamattho sakkā saddhātuṃ, tassa pana paridīpakaṃ suttamāharatha. Sutte hi āhaṭe tassa neyyatthataṃ nītatthataṃ vicāretvā yadi tassa vasena ayamattho paññāyetha , gaṇheyyāma nanti adhippāyo. Suttameva…pe… kiñcipīti ito cito ca suttaṃ gavesamānāpi addhā ekantena kiñcipi ekagāthāpadamattampi tadatthaparidīpakaṃ suttaṃ na dakkhissanteva tepiṭake buddhavacane tādisasseva suttantassa abhāvato.

659. 若问若干说法中的回应为何？回答曰：“是以‘等‘或‘皆’之类，用以引入经典，非纯属你等之口，而是为启示经典。经典中说‘应谨察其直意与引申之意，如能领悟便可接受’，是故有不同解说，皆因依经典而来。虽然，如今你们寻求经典，甚小一诗句或一句教示，也无法见到清楚揭示其含义。此乃因经典中有是经文缺失，而佛语无法显现此理。”

§660

660. Kiñcāpi suttantavasena ayamattho na dissati, yuttito pana dissatīti ce, tampi natthīti dassento āha ‘‘visese satī’’tiādi. Bhūtānañhi visese sati pasādo kathaṃ bhave, neva bhaveyya, na ca bhaveyya, kiṃ kāraṇanti āha ‘‘samānānañhi bhūtānaṃ, pasādo paridīpito’’ti. Yasmā samānānameva bhūtānaṃ pasādo porāṇehi paridīpito, na visamānānaṃ. Pathavīdhātuadhikakalāpassa hi kakkhaḷattā, āpodhātuadhikakalāpassa vissandanato, tejodhātuadhikakalāpassa pariggayhamānattā, vāyodhātuadhikakalāpassa ca vissaraṇato na tesu pasādo patiṭṭhātuṃ sakkoti, tasmā tesaṃ kiccato samānānaṃyeva pasādo uppajjeyya, na visamānānanti.

660. 就经典文本而言，此乃无意义之辞。若说意义显现，释者指出：“这在特殊正念中方可成立。”若问众法之根本缘，是如何成立，释者曰：“由诸有情种类之相同性而启示，不是存在与不存的范畴。”故说诸法以相同本性为分界而启示。正如地界元素增胜延续之因为其坚固，水界元素寿命延续因湿润，火界元素因热力延续，风界元素因疏散性延续，故其依止法不现于此类中。唯应建立于相同本性的缘起上，非不同本性的依止。

§661-2

661-2. Yadi evaṃ kathaṃ pasādānaṃ visesatāti āha ‘‘tasmā’’tiādi. Yasmā vuttappakārena pasādavatthukānaṃ bhūtānaṃ visesena na bhavitabbaṃ, tasmā etesaṃ pasādanissayabhūtānaṃ idamūnaṃ, idamadhikanti etaṃ visesaparikappanaṃ sabbaso sabbākārena pahāya ñeyyā kammavisesena pasādānaṃ visesatā. Yathā avisesepi bhūtānaṃ rūpānaṃ rasādayo aññamaññavisadisā honti, evaṃ cakkhādayopi bhūtavisesābhāvepi aññamaññavisadisā honti. So panāyaṃ visiṭṭhabhāvo kammavisesena viññātabbo. Ekampi hi kammaṃ pañcāyatanikattabhāvapatthanānipphannaṃ cakkhādivisesahetutāya aññamaññassa asādhāraṇavisiṭṭhaṃ sāmatthiyavisesato. Na hi yena visesena cakkhussa paccayo, teneva sotassa hoti indriyantarabhāvappattito. ‘‘Paṭisandhikkhaṇe mahaggatā cetanā kaṭattārūpānaṃ kammapaccayena paccayo’’ti vacanato paṭisandhikkhaṇe vijjamānānaṃ sabbesaṃyeva kaṭattārūpānaṃ ekā cetanā kammapaccayo hotīti viññāyati. Nānācetanāya hi tadā indriyuppattiyaṃ sati parittena ca mahaggatena ca kammena kaṭattārūpaṃ āpajjeyya, na cekā paṭisandhi anekakammanibbattā hotīti siddhamekena kammena anekindriyuppatti hotīti. ‘‘Na hi bhūtavisesena, hoti tesaṃ visesatā’’ti idaṃ nigamanavasena vuttaṃ.

661-2. 若问何以区分差别依止，释曰：“因被经典所定的依止法不应有所分别，故此所述，谓此及彼依止之本性不存在特殊分别，应全部舍弃，勿因业种差别而认定依止差别。如同除业外，诸元素诸色亦各有本异，彼此相同中显现差别，同理眼等因所缘法之差别亦不构成依止差别。此为依据业因而异的依止特殊性，应以其独异性质为据。比如一业发生于五根所依五境之特殊缘起，产生与各业缘殊，故其依止特殊性异于他业。不是以属性差别显示根之依止，耳根亦同，如此依止纷呈多样。经典中‘续起之念因一业一意所生’，表明五根依止皆为一业念所成。此由多业聚合产生多根起，非单一业聚合多个根起。‘非依诸有异性而生依止差别’是此论结语。

§663

663. Evaṃ kammavisesato visiṭṭhesu ca etesu ārammaṇaggahaṇepi ayaṃ visesoti dassetuṃ ‘‘evametesū’’tiādi vuttaṃ. Appattagāhakanti asampattaggāhakaṃ attano nissayena saha anallīyananissaye eva rūpādivisaye viññāṇuppattihetubhāvato. Keci pana tampi ‘‘sampattaggāhakamevā’’ti vadanti, taṃ na sundaraṃ sāntare adhike ca visaye viññāṇuppattihetubhāvato. Yadi hi cakkhusotāni sampattavisayameva gaṇhanti, cakkhupasādato vicchinnadese ṭhitesu tārakādīsu nissayavasena ca pamāṇato adhikesu candamaṇḍalādīsu rūpāyatanesu sotapasādato ca vicchinnadesasambhūtesu udaracammasandhicammādiantaritesu kucchisaddasandhisaddādīsu puthulesu ca samuddasaddādīsu saddāyatanesu viññāṇuppatti na siyā sampattaggāhakānaṃ kāyindriyādīnaṃ tathā adassanato.

六百六十三经文。就此特殊业报及其中诸法中所依止之根境取相,此处谓为特殊之义,用以显示“如此等中”之说。所谓“无所得根者”,指与自身所依止乃至与无不净所依止相续,由此缘起识生之因缘。然亦有人谓“依止皆为所得根”,此说不佳。因于安静处更具缘起识法之故。倘若眼、耳等唯取于所得境界,则因眼色缘起处、因眼根悦而生诸断处、光明星等所依止之处以及较大之月轮等色界境、因耳根悦而生诸断处、腹部衣缝界等中有缝隙之处、风声缝嗓声等音声界，识不应发生。因所得根等如身根等不具可见性，故非依止缘起识所生也。

Ettha ca vadeyya – adhiṭṭhānato bahindriyassa pavatti hotīti sampattavisayameva yattakaṃ visayaṃ, tattakaṃ visayaṃ gahaṇākāraṃ pharitvā gaṇhāti, tasmā asiddhametaṃ ‘‘sāntare adhike ca visaye viññāṇuppattihetubhāvato’’ti? Taṃ na, adhiṭṭhānato bahi indriyuppattiyā eva abhāvā. Adhiṭṭhānadese eva hi indriyaṃ pavattati tattha kiccādippayogadassanato. Sati ca etassa bahi pavattiyaṃ adhiṭṭhāne pihitepi visayaggahaṇaṃ siyā, tasmā adhiṭṭhānadese ṭhitānaṃyeva cakkhusotānaṃ asampattavisayasseva gahaṇato nāsiddhametaṃ ‘‘sāntare adhike ca viññāṇuppattihetubhāvato’’ti. Tenāhu porāṇā –

次当说——“由断续力眼根外现”为义也。此指唯以所得境界为所缘之境。以此所缘之境，扩充其受取形态而摄取之。故所谓“安静处更具缘起识法之因缘”为无成立。非也。实由断续力之根外现而起眼根。因为于断续所立处，根由业用而现。此处虽有外现之断续，但仍得取境，故于断续所立者，仅以断续所立之眼、耳之无所得境取则安静处更具缘起识法因缘之说不得为成立。于是古人说——

‘‘Sabbagocarayogepi, diṭṭhaṃ rūparavesu yaṃ;

「由一切取境缘合，所见色入处，

Vicchinnaputhuviññāṇaṃ, sampattaggāhabādhaka’’nti.

断裂体识为所得根障碍」云。

Tassattho – sabbesaṃ cakkhādīnaṃ gocarena rūpādinā yoge ekakāriyasādhakattā sambandhe ghaṭṭane vā samāne sati rūparavesu rūpasaddāyatanesu visayabhūtesu cakkhādito dūrabhāvena ceva kenaci anantaritabhāvena ca vicchinnesu pamāṇato puthulesu ca visayesu uppajjamānaṃ yaṃ viññāṇaṃ, taṃ cakkhusotānaṃ sampattaggāhassa sampattaggahaṇassa bādhakanti.

此处言——诸眼等取境皆属色等法相，因一切功用相续及缘合，或相伴或同时，念转续考虑色入色声界之境界时，因眼等根断续性导致色等界摇动，同时对取异方无间断之处及大小体碎片，在大小形界及声界诸处，所生之识为眼等所得根摄取之阻碍。

Apica yadi cakkhu sampattaggāhakaṃ siyā, attano maṇḍale ṭhitaṃ vaṇṇampi passeyya. Tathā akkhipuṭe añjanaṃ pakhumamūle akkhivaṇṇaṃ pakhumamūle ghaṭṭiyamānaṃ añjanasalākampi passeyya, na ca panetaṃ dissati, tasmā tannissaye dese ṭhitameva visayaṃ gaṇhāti. Sotāyatanampi yadi sampattaggāhakaṃ abhavissa, cittasamuṭṭhānaṃ saddāyatanaṃ sotaviññāṇassa kadācipi ārammaṇapaccayo na siyā. Na hi bahiddhā cittasamuṭṭhānānaṃ uppatti atthi. Paṭṭhāne ca ‘‘saddāyatanaṃ sotaviññāṇadhātuyā ārammaṇapaccayena paccayo’’ti (paṭṭhā. 1.1.2) aviseseneva saddassa sotaviññāṇārammaṇabhāvo vutto . Kiñca yadi sotaṃ sampattaggāhakaṃ siyā, attano visayapadeseyeva gahetabbato gandhassa viya saddassāpi disādesavavatthānaṃ na siyā. Evañca saddānusārena kaṇḍaṃ pātentassa saddavedhino attano kaṇṇabileyeva sarapātanaṃ siyā, tasmā yattha uppanno saddo, tattheva ṭhito sotapathe āpāthamāgacchati.

且若眼为所得根，则可见自己所处境内色彩。如眼球白膜边缘黑白斑点、如染物棒显示之点染等，但皆不可见。由此在所依境中仅以现色为所缘境。若耳根亦为所得根，则于心识所现声界亦无缘。盖外缘心识所生实无。且律中说“声界为耳识色界所缘”，是专指声之色界缘起，与耳识所缘别义。况若耳为所得根，则仅在所处境内取声，如闻声者于耳膜处刺伤，如此声生处即于耳道站立。

Yadi evaṃ kathaṃ dūre ṭhitehi rajakādisaddā cirena suyyanti. Asampattaggāhakatte hi dūrāsannadesavattīnaṃ samakameva savanena bhavitabbanti? Nayidamevaṃ dūrāsannānaṃ yathāpākaṭe sadde gahaṇavisesato. Yathā hi dūrāsannānaṃ vacanasadde yathāpākaṭeva gahaṇavisesato akkharavisesanaṃ gahaṇaṃ, aggahaṇañca hoti, evaṃ rajakādisaddepi āsannassa ādito pabhuti yāva avasānā kamena pākaṭībhūte, dūrassa ca avasāne, majjhe vā piṇḍavasena pavattipākaṭībhūte yathāpākaṭaṃ nicchayaggāhakānaṃ sotaviññāṇavīthiyā parato pavattānaṃ manodvārikajavanānaṃ gahaṇavisesato lahukaṃ suto, cirena sutoti abhimāno hoti. Sotaviññāṇappavatti pana ubhayattha samānā saddassa uppannadese ṭhitassa attano vijjamānakkhaṇeyeva sotāpāthagamanato. Yadi saddassa bhūtaparamparāya samantato pavatti natthi, kathaṃ paṭighosuppattīti? Dūre ṭhitopi saddo aññattha paṭighosuppattiyā, bhājanādicalanassa ca paccayo hoti ayokanto viya ayocalanassāti daṭṭhabbaṃ.

若如是，于远处所在者，尘沙等音声长时间延续。果于未达触之处，远近之地居处者，须凭近邻耳闻而成否？不应如是，远近所在者，以清楚明显之声有难涉及细微之事。正如远近处语言声响清楚明亮，则文字语义深奥细密亦坚固，且坚固者存在。尘沙等音声亦从邻近起始，至终尽皆由感官显露；远处或中间以分音之方式呈现时，依固定明确之接收者神经意识路径运转，如精神之门流转深奥细微所及，乃为清微之响久闻自信。识之运行，则处于相同且同时生起之声响，摄于己方观察之际为音感通道所经历。若声音无连续来源，则何以会有反应？即使远处所在，声响亦因声源起伏流转而产生反应，有如受震动之效，彼此相互引动为因缘所成，实应观之。

Sesaṃ…pe… gāhakanti yaṃ pana avasesaṃ ghānajivhākāyasaṅkhātaṃ pasādattayaṃ, taṃ sampattaggāhakaṃ hoti nissayavasena ceva sayañca attano nissaye allīneyeva visaye viññāṇuppattihetubhāvato. Gandharasānaṃ nissayesu ghānajivhānissayehi saha allīnāyeva gandharasā viññāyanti . Phoṭṭhabbañca bhūtattayarūpaṃ kāyanissayena allīnameva viññāyatīti.

余者……如是……所谓得诸嗅舌体所集诸根，应依者，此为未达触处，亦靠近同床上自身所依赖之缘境以生意识。与香味之所依嗅觉体同梁相依，彼嗅觉亦知觉之。如光显现实相者，身根所依为一梁中之意识，亦即知觉之体。

Vaṇṇavikāramāpajjamānanti dosādīhi kāraṇehi amanāpavaṇṇassa uppattivasena vaṇṇavikāraṃ āpajjamānaṃ. Hadayaṅgatabhāvanti cittagataṃ ajjhāsayaṃ. Pakāsetīti rūpamiva pakāsaṃ karoti, saviggahamiva dassetīti attho. Anekatthattā hi dhātūnaṃ pakāsanattho eva rūpa-saddo daṭṭhabbo. Taṃ pana rūpanti sambandho. Cakkhumhi, cakkhussa vā paṭihananaṃ lakkhaṇametassāti cakkhupaṭihananalakkhaṇaṃ. Evaṃ sotapaṭihananalakkhaṇantiādīsupi. Paṭihananañcettha visayavisayīnaṃ aññamaññābhimukhabhāvo yogyadesāvaṭṭhānaṃ paṭighāto viyāti katvā. Yathā paṭighāte sati dubbalassa calanaṃ hoti, evaṃ visayābhimukhabhāve sati visayino taṃsambandhassa ca vatthurūpassa, tannissitassa ca bhavaṅgassa calanaṃ hoti. So rūpassa cakkhumhi, cakkhussa vā rūpe hoti. Tenāha ‘‘yamhi cakkhumhi anidassanamhi sappaṭighamhi rūpaṃ sanidassanaṃ sappaṭighaṃ paṭihaññi vā, yaṃ cakkhu anidassanaṃ sappaṭighaṃ rūpamhi sanidassanamhi sappaṭighamhi paṭihaññi vā’’ti (dha. sa. 597) ca ādi. Visayabhāvo ārammaṇapaccayatā. Gocarabhāvapaccupaṭṭhānanti ettha anaññathābhāvo visayatā, tabbahulatā gocarabhāvoti ayaṃ visayagocarānaṃ viseso. Saddāyatīti udāharīyati, sakehi vā paccayehi sotaviññeyyabhāvaṃ upanīyatīti attho. Attānaṃ gandhayatīti sugandhaṃ, duggandhanti vā attānaṃ pakāseti. Tenāha ‘‘sūcayatī’’ti.

色彩变化生起者，以忧恼等缘故不佳而出现颜色变化。心所依赖者为内心意念。所谓明示颜色，如同光亮示现，其义为显露真实之义。诸法义理多有异义，此色语乃属显现之义。此色即为关系。于眼中或眼所依赖亦为不相应，其标志即眼相应之不相应。此外，耳相应不相应等亦然。所谓不相应，即指诸境相应对象相互别离，形成远近等场所之阻碍。正如受阻碍时，弱者不易移动，诸境对象相互别离时，即动摇其相关及存在，乃为色于眼及眼所依根处之作业。故言「若眼中不显无阻碍色，在可接受阻碍色中示现亦阻碍」等（《论》祥云597页）等亦然。对象存在为缘起，以其无他异存在称为场所存在，故称境器之所界。音声意者举例之，依坐者等成为音识存在之缘，故言自性呈现香味或异臭，即示现其自行与依赖者。故言「引示」也。

§664

664. Itthiyā eva indriyaṃ itthindriyaṃ. Yathā cakkhādīni indriyāni purisassapi honti, nayidaṃ tathā. Idaṃ pana niyamena itthiyā eva hoti, tasmā ‘‘itthindriya’’nti vuccati. Evaṃ purisindriyepi. Itthiyā bhāvo, itthīti bhavati etena cittaṃ , abhidhānaṃ vāti itthibhāvo. Paṭisandhisamuṭṭhitoti paṭisandhiyaṃyeva samuṭṭhito, paṭisandhicittena saha ekakkhaṇe samuṭṭhito. Etena ṭhapetvā liṅgaparivattanaṃ cakkhundriyādīni viya imassa apātubhāvamāha. Yañcetaṃ itthiliṅgādīti yaṃ panetaṃ indriyaphalabhūtaṃ itthiliṅgādi. Ādi-ggahaṇena itthinimittaitthikuttaitthākappānaṃ saṅgaho. Tattha visadaavisadahatthapādāditā saṇṭhānaṃ itthiliṅgaṃ. Itthīnañhi hatthapādagīvāuraādisaṇṭhānaṃ na purisānaṃ viya hoti. Tathā hi tāsaṃ heṭṭhimakāyo visado, uparimakāyo avisado, hatthapādā khuddakā, mukhaṃ khuddakaṃ, thanamaṃsā avisadā, tā nimmassudāṭhikā. Kesabandhavatthaggahaṇañca itthinimittaṃ. Daharakālepi suppakamusalakādīhi kīḷā makacivākena suttakantananti ca evamādi itthikuttaṃ, itthikiriyāti attho. Avisadaṭṭhānagamanādiākāro itthākappo. Purisampi hi avisadaṃ disvā mātugāmo viya tiṭṭhati nipajjati nisīdati khādati bhuñjatīti vadanti. Idaṃ pana itthiliṅgādiparidīpanaṃ akusalanti vatvā aññathāpi vaṇṇenti ācariyā. Kathaṃ? Yonipadeso itthiliṅgaṃ, sarādhippāyā itthinimittaṃ, avisadaṭṭhānagamanādayo itthikuttaṃ, itthisaṇṭhānaṃ itthākappoti. Ettha ca adhippāyo nāma purisasmiṃ methunataṇhā. Sā hi tāsaṃ niccaṃ balavatarā pavattati, ato sāpi itthīti sañjānanassa nimittatāya ‘‘itthinimitta’’nti vuccati. Kiñcāpi itthīti saññāṇassa nimittatāya kuttākappānampi nimitteyeva antogadhatā, tathāpi tesaṃ visuṃ gahaṇato sarādhippāyā eva nimittabhāvena adhippetā.

664。女性之根即女性根。眼等之根男女皆有，但非同理。此依常规女性属此故称「女性根」。男性根亦如是。所谓女性体，即由此生起心意，称为女性体。复合成生者说为续集即急起续时生起。此立说乃以性别轮转视为不应有祸害。此即「性别」之因。以收摄者视作女性缘标的及女性性点。此属清晰区别之集成，女性之性点藏于手足指甲等处，与男性不同。故女性低者体积大，顶端清晰，下部不清，手足小，口小，皮肉不清，为柔软多汁体。头发结缔亦标女性缘。少年时有指笨拙游戏与柔软皮肉等，此为女性成因，称作女性体。此不清之处，男性见之如母家，立止盘坐食食等，故称女性缘为不善，且师承异说。何以故？生殖口为女性缘，贪欲为女性性点，不清产生等即女性成因。此也欲渴强盛故常起，故此亦因表俗称为「女性标志」。某些感知亦成女性，是心起因之一，即为女性柄。

§665

665. Kiṃ panetaṃ itthiliṅgādi itthindriyaṃ viya paṭisandhisamuṭṭhitaṃ hotīti āha ‘‘itthindriyaṃ paṭiccevā’’tiādi. Kiñcāpi hi itthiliṅgādīni yathāsakaṃ kammādinā paccayena samuṭṭhahanti , yebhuyyena pana itthindriyasahiteyeva santāne taṃtadākārā hutvā sambhavanti, itarattha ca na bhavantīti tesaṃ tabbhāvabhāvitaṃ upādāya ‘‘itthindriyaṃ paṭicceva jāyantī’’ti vuttāni. Evañca katvā vakkhati ‘‘itthi…pe… kāraṇabhāvapaccupaṭṭhāna’’nti. Īdiseneva kāraṇabhāvasaṅkhātena adhipatibhāvena tassa indriyatā vuttā indriyasahite santāne itthiliṅgādiākārarūpapaccayānaṃ aññathā anuppādanato, na pana indriyādipaccayasambhavato. Tathā hetaṃ jīvitindriyaṃ viya ekakalāpagatānaṃ āhāro viya kalāpantararūpānaṃ upatthambhakamanupālakaṃ vā na hoti. Evañca katvā jīvitindriyaāhārānaṃ viya imassa indriyapaccayatā, atthiavigatapaccayatā ca pāḷiyaṃ na vuttā. Yasmā paccayantarādhīnāni itthiliṅgādīni, tasmā yatthassa ādhipaccaṃ, taṃsadisesu matacittakatarūpesupi taṃsaṇṭhānatā dissati. Yasmā panete itthindriyaṃ paṭicca jāyantāpi gabbhaseyyakānaṃ paṭisandhiyaṃ na samuṭṭhahanti, pavatteyeva samuṭṭhahanti, tasmā āha ‘‘pavatte…pe… paṭisandhiya’’nti.

665。何以此女性缘如根生起续集，言「女性根依传续而生」等。某些女性缘如依业因起，虽与男性缘共续，形态彼此相似故生，然无他异。基于此，称「女性根依业而生」。如此说明称「女性……因缘成立」等。由此约定谓女性根缘。其亦非从根等缘生，故女性不是由根等缘生。正如生命根所受养，虽有支络状之食为其维系，亦非万能。女性之缘成亦如此，巴利语未言具缘间断。因缘所及之处，见色标志显现。虽依女性根生，但若于腹中未形成胎基续集，续集不生，唯一发生，即云「续发生，非胎生续集」。

§666-7

666-7. Saṃsedajaopapātikānaṃ pana kiñci itthindriyena saha paṭisandhiyameva nibbattati. Na cāti ca-kāro vacanīyantarasamuccaye. ‘‘Kiñcā’’ti imassa atthe daṭṭhabbo. Yasmā liṅgādiākāresu rūpesu rūpāyatanaṃ cakkhuviññeyyaṃ, tasmā āha ‘‘itthiliṅgādayo cakkhuviññeyyā hontī’’ti. Yasmā pana tato aññāni yathāyogaṃ sotaviññeyyāni ceva manoviññeyyāni ca, tasmā vuttaṃ ‘‘na vā’’ti. Yathāvutto papañco purisindriyepi yathāsambhavaṃ yojetabboti atidesaṃ karonto āha ‘‘esevā’’tiādi. Sesepīti ettakeyeva vutte ito sesesu sabbesupīti kadāci koci cinteyyāti āha ‘‘purisindriye’’ti . Paṭhamakappānanti paṭhamakappikanarānaṃ. Tesañhi ābhassaralokato cavitvā idhūpapannānaṃ dīghassa kālassa accayena oḷārikaṃ āhāraṃ āharataṃ muttakarīsesu sañjātesu tesaṃ nikkhamanatthāya vaṇamukhāni bhijjanti, purisassa purisabhāvo, itthiyā ca itthibhāvo pāturahosi. Tathā hi purimattabhāvesu pavattaupacārajhānānubhāvena yāva sattasantāne kāmarāgavikkhambhanavego na paṭipassambhati, na tāva balavakāmarāgūpanissayāni itthipurisindriyāni pāturahesuṃ. Yadā panassa vicchinnatāya balavakāmarāgo laddhāvasaro ahosi, tadā tadūpanissayāni tāni sattānaṃ santāne sañjāyanti.

666-7。受生胎生者，部分由女性根及续集成立。非因缘不应集合说。 ‘‘何为’’言，彼义应知。因色形为眼界，故言「女性等为眼识对象」等。又他根如耳及脑识等亦随彼故识为然，故云“不然”。如所言，轮言男性根亦依其可能结合，区别建立法，故言「是此」等。余者谓乃如上所说，谓男性根者，首驻第一，谓已往作入者，故言「男性根」等。首驻者为向下穿出于此，作取食如饮水，房屋中饮食养生，乃至仲无所竭食，食物为续维持，故男根亦如此。此即约定。因根生立，性别生成，故女性根等由此说明。若师说异，何以？因生殖口根为女性性点，贪欲为女性成因，故容是女性因。若心识为女性作业，依此为女性成因。故此女性性点是标志。男女定强生欲互相依止生起，此女性根即男女永恒标志。且此意无少废。

§668

668.Paratoti paṭhamakappato aparabhāge. Pavatte…pe… parivattatīti yathā taṃ soreyyakaseṭṭhiputtassa viyāti adhippāyo. Api-saddena paṭhamapārājikāyaṃ vinītavatthupāḷiyaṃ āgatabhikkhussa, bhikkhuniyā viya ca paṭisandhiyaṃ samuṭṭhitassapi pavatte parivattanaṃ dīpeti. Yathāha –

第668条。所谓“他生”，是指第一次结局之后的续篇。在此教法中，所谓“开启……终止……周转”，譬如说，在属于小城首富之子的规模戒律审判中，就显现出主宰的现象。用同样的词义，大巴拉吉戒律中的第一条犯戒案例，已明确判定犯戒的比库，即使他已如比库尼那样完成回诵，依然发生续犯和轮转的现象。如下说明：

‘‘Tena kho pana samayena aññatarassa bhikkhuno itthiliṅgaṃ pātubhūtaṃ hoti. Tena kho pana samayena aññatarissā bhikkhuniyā purisaliṅgaṃ pātubhūtaṃ hotī’’ti (pārā. 69).

当时刻，有某位比库现出女性征象；又有某位比库尼现出男性征象（第一条犯戒的判例第69条）。

Yassa pana paṭisandhiyaṃ dvīsu ekampi na samuṭṭhitaṃ, so abhāvako nāma, tassa pavattiyampi indriyuppatti na hotīti daṭṭhabbaṃ.

然而，若在续犯中两个征象均未显现其一，即名为“缺失者”，此时也应明了其续犯之业障未产生。

§669

669. Kiṃ panetassa ubhayassapi nibbattiyā, vināsanassa ca kāraṇaṃ, yato idaṃ samuṭṭhāti, parivattatīti ca vuccatīti imaṃ anuyogaṃ manasi katvā āha ‘‘mahatā pāpakammenā’’tiādi. Tattha mahatāti paradārikakammādinā mahābalena. Pāpakammena upanissayabhūtena . Mahatā kusalenevāti idaṃ sugatiṃ sandhāya vuttaṃ. Duggatiyaṃ pana ubhayampi akusalakammeneva jāyati.

第669条。至于此二者的发生及毁灭之因，是因为贯穿其中的续犯而称为轮转。对此，内心思惟此因而说：“因重大恶业……”这里的“重大”，指依赖他人财物等恶业所生之巨大威力。正是因恶业的依赖而成大功德，故云“巨大”，此即为说法助于往生善趣。反之，则因恶业导致两个结果俱生不善趣。

§670

670. Indriye vinaṭṭhe ekanteneva liṅgampi vinassatevāti āha ‘‘itthiliṅgaṃ vinassatī’’ti. Ayaṃ panettha adhippāyo daṭṭhabbo – imesu dvīsu purisindriyaṃ uttamaṃ, itthindriyaṃ hīnaṃ, purisindriyassa antaradhānaṃ mahantena akusalena kammena hoti, samuṭṭhānaṃ mahantena kusalakammena, itthindriyassa antaradhānaṃ dubbalākusalena, samuṭṭhānampi dubbalakusalena, duggatiyaṃ pana ubhayassāpi antaradhānaṃ, samuṭṭhānañca akusaleneva hotīti. Yadi sugatiyaṃ itthindriyampi kusaleneva nibbattati, kathañcarahi ‘‘paradārikakammaṃ katvā niraye paccitvā teneva pāpakammena pañcasatakkhattuṃ manussaloke itthī hutvā nibbattatī’’tiādivacananti? Nāyaṃ virodho nissandaphalavasena vuttattā. Tathā hi paṭisandhiyaṃ tāva purisindriyanibbattanārahampi kammaṃ kadāci paradārikādinā balavapāpakammena paṭibāhitasāmatthiyaṃ assa, tadā attano purisindriyanibbattane asamatthatāya itthindriyameva nibbatteti. Pavattiyaṃ pana attano balavabhāvena itthindriyūpanissayaṃ paradārikamakusalakammaṃ paṭibāhitvā paṭisandhito paṭṭhāya purisindriyaṃ samuṭṭhāpentaṃ kadāci laddhasāmaggitāsañjātabalavisesena paradārikādinā kammena paṭibāhitasāmatthiyaṃ bhaveyya, tadā attano dubbalatāya purisindriyaṃ na nibbatteti , itthindriyameva nibbatteti. Evaṃ paradārikādikammūpanissayena itthindriyassa nibbattanato taṃ tena nibbattitaṃ katvā vuccati.

第670条。断绝根本时，只一方征象便消灭，因此说“女性征象断灭”。此主宰现象应当了知——两征象中男性征象为上，女性征象为下。男性征象的消失，是因巨大恶业所致；续犯的发生，是大善业所致；女性征象的消失，是因薄弱恶业所致；续犯的发生，是因薄弱恶业所致。两者结合导致不善趣的消失与善趣的生起。若因善趣而令女性征象生起，怎能有“犯他人妻业，堕地狱，生人间五百年成为女性之说”？此为违背因果的无稽之谈。因续犯本身未能形成男性征象的断灭业，某时依他人伤害恶业强制其失效之时，其男性征象断灭反由自身男性征象的失效而转为女性征象的断灭。续犯业力以自身威力，断除女性根本，以他人恶业强制损灭男性根本，使续犯发起并依男性征象而起，则因其软弱，男性征象不复存在，唯女性征象断灭。由此，用他人妻恶业所生的女性征象断灭之续犯，即是指由他恶业断灭女性征象的行为。

§671-2

671-2. Yadā pana taṃ kammaṃ puna sāmaggipaṭilābhato, parikkhīṇapāpakammatāya vā balavappattaṃ abhavissa, tadā dinnavedhaṃ viya rukkhaṃ tadapagame attano balānurūpaṃ purisindriyaṃ nibbatteti, itthindriyaṃ pana attano kāraṇābhāvato nuppajjati. Ubhayassa pana nibbattiyampi visadisindriyanibbattanato pure sattarasamacittassa ṭhitikālamupādāya taṃtaṃsamuṭṭhāpakakammaṃ taṃ taṃ indriyaṃ na janeti. Sattarasamacittena saha uppannaṃ visadisindriyuppattito purimacittena saha nirujjhati. Yadi hi sattarasamacittuppādato parampi uppajjeyya, itaraṃ nuppajjati ekasmiṃ santāne dvinnaṃ sahuppattiyā anicchitattā. Teneva hi ‘‘yassa vā pana purisindriyaṃ uppajjati, tassa itthindriyaṃ uppajjatī’’ti (yama. 3.indriyayamaka.188) imasmiṃ pañhe ‘‘no’’ti (yama. 3.indriyayamaka.188) paṭikkhepo katoti. Evañca katvā vakkhati ‘‘ubhatobyañjanassāpī’’tiādi . Ekasmiñca niruddhe tappaṭibaddhāni liṅgādīni katipayadivasehi nirujjhanti, tesu niruddhesu itarāni anukkamena jāyantīti ācariyā. Itthinimittuppādakakammato, purisanimittuppādakakammato vāti ubhato duvidhaṃ byañjanamassāti ubhatobyañjano. Tassāpīti yassa duvidhaṃ byañjanamatthi, tassāpi ekameva indriyaṃ siyā, kiṃ pana itarassāti dasseti.

第671-672条。若后以合力获得该业，则恶业力不足消灭之时，他树渐枯，依其力量，男性征象生起；女性征象因自身因缘欠缺而不生。两者续犯皆因男性征象断灭，却以七界同心为本而形成其发起业，此业使男性征象不生。与七界同心一同生起时，清净男性征象生起；与前心合流时，断灭。若七界同心发起后另起，则他方不生；一系二合会生，生起或会遭拒绝。且说“男性征象生起，则女性征象亦生起”（三因果律论·第三卷）。对此问题回答“否”，并进一步解释“二种征象皆存”等说。因一次断绝后，部分征象被压制数日后消失，于禁断处，彼此相续发生。教师训诂说，因由妇缘所致以及由男缘所起，故此分别对应两种征象，谓二者同存。所言“同存”，即该双重征象皆存一处，且显现其一，暗示他者亦存在之义。

Nanu ca duvidhe byañjane sati indriyadvayenāpi bhavitabbaṃ, byañjanañhi taṃ taṃ indriyaṃ paṭicca jāyatīti? Saccaṃ jāyati, etthāpi itthiubhatobyañjanassa itthindriyaṃ paṭicca itthinimittameva yāvajīvaṃ pavattati, purisaubhatobyañjanassa purisindriyaṃ paṭicca purisanimittameva, itaraṃ pana na tassa itthindriyapurisindriyahetuto jāyati. Taṃ pana yena kāraṇena hoti, taṃ dassetuṃ ‘‘evaṃ sante’’ti anuyogaṃ katvā ‘‘na cābhāvo’’tiādinā sodhanaṃ tu vuttaṃ. Evaṃ santeti ekasmiṃyeva indriye sati. Abhāvo cāti yaṃ paṭicca jāyati, tassa abhāvato purisaubhatobyañjanassa itthibyañjanābhāvo, itthiubhatobyañjanassa purisabyañjanābhāvoti attho . Na cābhāvo siyāti neva dutiyabyañjanassa abhāvo siyā. Na taṃ byañjanakāraṇanti taṃ indriyaṃ dutiyabyañjanakāraṇaṃ na hoti. Kasmā? Sadā abhāvato. Itthiubhatobyañjanassa hi yadā itthiyā rāgacittaṃ uppajjati, tadā purisabyañjanaṃ pākaṭaṃ hoti, itthibyañjanaṃ paṭicchannaṃ guḷhaṃ hoti, tathā itarassa itaraṃ. Yadi ca tesaṃ indriyaṃ dutiyabyañjanakāraṇaṃ bhaveyya, sadāpi byañjanadvayaṃ tiṭṭheyya, na pana tiṭṭhati, tasmā veditabbametaṃ ‘‘na tassa taṃ byañjanakāraṇa’’nti. Kiñcarahi kāraṇanti ce? Āha ‘‘tassā…pe… kāraṇa’’nti. Tattha kammasahāyanti purimabhavasiddhassa indriyanibbattakakammassa sahāyaṃ. Rāgacittanti itthiyā purisasmiṃ, purisassa itthiyaṃ vā uppannaṃ methunarāgacittaṃ. Tasmiñhi uppanne taṃ pākaṭaṃ hoti, tasmiṃ paṭippassaddhe paṭicchannaṃ hoti. Yasmā panimassa ekameva indriyaṃ hoti, tasmā itthiubhatobyañjanako sayampi paraṃ uddissa gabbhaṃ gaṇhāti, attānaṃ uddissa parampi gaṇhāpeti. So hi itthindriyavantatāya sayaṃ gaṇhāti, paresu upakkamakaraṇato paraṃ gaṇhāpeti. Purisaubhatobyañjanako paresu upakkamakaraṇato paraṃ gabbhaṃ gaṇhāpeti, sayaṃ pana purisindriyavantatāya gabbhaṃ na gaṇhāti.

难道两种意识作用只是依赖于两根感官吗？这两根感官只是依赖于各自的感官而产生吗？确实如此。在此，作为女性类别的两意识，仅依赖女性感官和女性特征而永远存在；作为男性类别的两意识，则仅依赖男性感官和男性特征而存在，其他非女性感官和男性感官的缘故不会产生此种意识。此种现象为何发生，说明说“如是存在”为前提，亦有“缺失不可缺”的检验。如此存在是指在某一根感官存在时存在；“缺失”是指意识缘此不存在：男性类别意识缺失即女性特征不存在，女性类别意识缺失即男性特征不存在。非缺失则不存在第二意识的缺失。此非缘为意识产生，第二意识亦非缘产生。缘何如此？由于总是因“缺失”。女性意识类别中，当女性生起贪念时，男性特征明显显现，女性特征隐蔽隐藏，如此男女亦同。若意识是第二意识的缘，则两意识总并存，不可能不并存。故应知“非其意缘”。若问缘何存在？答曰缘由于过往身世生起的意识过程行为及业的助缘。所谓贪念是男女双方相互起的爱欲心。它中生起即明显现男性意识，内心平静时则隐蔽。由于最多只有一根感官，故女性意识类别者亦会观照异性，对自身亦观照异性。他则因女性感官特性自行顺缘，对他则因助缘施加顺缘。男性意识类别则因助缘施加顺缘于他，而自身不因男性感官特性顺缘自身意识。

Yasmā itthindriye sati itthiliṅgādayo honti, tesu ca santesu itthīti pakāso hoti, tasmā taṃ tassa pakāsanakāraṇanti āha ‘‘itthīti pakāsanarasa’’nti. Duvidhampi panetaṃ indriyaṃ kāyapasādo viya sakalasarīrabyāpakameva, na cassa kāyapasādena saṅkaro lakkhaṇabhedato, nissayabhedato ca.

由于有女性感官便有女性身体特征，在其中存在女性性状，故称此为女性之显现，谓此即其显现因。此意识如同身体容纳所及，遍及全身，但并非因身体容纳而依存于身体容纳，也不因依赖而异。

§673

673.Sahajarūpaparipālanalakkhaṇanti yathā attanā sahajātarūpāni tīsu khaṇesu pavattanti, evaṃ anupālanalakkhaṇaṃ. Jīvitindriyassa ekantakammajattā sahajaggahaṇeneva anupāletabbānampi kammajabhāvova siddhoti kammajaggahaṇaṃ na kataṃ. Yathāsakaṃ khaṇattayamattaṭṭhāyīnampi kammajarūpānaṃ pavattihetubhāveneva taṃ anupālakaṃ. Tenāha ‘‘tesaṃ pavattanarasa’’nti. Pavattanañcettha vuttanayena tesaṃ yāpanaṃ ṭhapanaṃ ṭhitihetukatā. Na hi kammajānaṃ kammameva ṭhitihetu bhavituṃ sakkoti āhārajādīnaṃ āhārādi viya. Kiṃ kāraṇaṃ? Taṅkhaṇābhāvato. Kammañhi niruddhaṃ rūpassa paccayo hoti, tato taṃsamuṭṭhānarūpāni matapitikā viya puttā cūḷapituādinissayena aññanissayeneva pavattanti, aññañca tesaṃ yāpanasamatthaṃ natthi aññatra jīvitindriyenāti tadeva tesaṃ pavattanarasaṃ. Āhārajādayo pana dharamānakapitikā viya puttā aññanirapekkhā sakasakapaccayavaseneva pavattanti. Āhārādayo hi attano atthikkhaṇeyeva rūpāni samuṭṭhāpetvā tesaṃ ṭhitipavattiyāva tiṭṭhanti, tato taṃsamuṭṭhānāni jīvitindriyanirapekkhāni. Sesānipi taṃtaṃpaccayavaseneva tiṭṭhantīti na aññaṃ ṭhapanakāraṇaṃ paccāsīsanti. Kammasamuṭṭhānampi cetaṃ uppādato paṭṭhāyeva anupālakaṃ. Yāpetabbāni pavattetabbāni sahajātabhūtāni padaṭṭhānametassāti yāpetabbabhūtapadaṭṭhānaṃ.

673.所谓与自身共生的形态维持特征，是指自身生得的形态形象于三瞬间内展开，称为自然维持特性。生命意识单依自身业制作而成，被认为尚未进行业的维护与维持。正如立足于瞬间计度的业生成形式，出于生起缘故自然涌现，那便是此非维护者。故称为“其涌现质”。涌现中包含延续、维持和存在三因。业所生者不能独自作为存在因，仅如食物等非业所生的缘故。为何如此？因无暂时性。业受阻碍时，依赖于物质存在，进而由其衍生形体如子依赖父，或次依赖先，其他依赖亦如影随形，唯独生命意识为涌现之因。食物等则如稍长存在的父，子依赖无他。食物因自身结集短暂存在与维持，因此其产生形态及顺承维持无外来因。业所生之涌现既是产生亦是维护。所谓应维持与涌现的固有存在基础，就是维持者根本所在。

§674

674.Manoviññāṇadhātūti ṭhapetvā arūpāvacaravipākamanoviññāṇadhātuṃ avasesā manoviññāṇadhātu. Tenāha ‘‘pañcavokāre’’ti. Pañcavokāre manodhātu, manoviññāṇadhātuyo ca yaṃ rūpaṃ nissāya pavattanti, taṃ ‘‘vatthū’’ti pavuccatīti sambandho. Pañcavokāreti ca visesanaṃ manoviññāṇadhātuvasena kataṃ, manodhātu pana catuvokārabhave nattheva. Pāḷiyaṃ anāgatassāpi hadayavatthuno āgamato, yuttito ca atthibhāvo viññātabbo. Tattha āgamo tāva –

674.所谓心识法界，指除形色外余一切不可见果报心识之法界，余余即心识法界。故称之五种形。五即五种现象结构，心识法界在其中依附形式运作称为“所在”，此即其相关联系。五种心识结构中“心”虽有四种作如同初分，但本无。巴利语中对未来心所心之内涵，有论述予以明示。经文如下——

‘‘Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca pavattanti, taṃ rūpaṃ manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo’’ti (paṭṭhā. 1.1.8) –

“依托形色之心识及心识法界等而生起的形色，乃因这些心所及心识法界为该形色之依止与缘故产生”。（经文 1.1.8）——

Evamādi paṭṭhānavacanaṃ. Yutti pana evaṃ veditabbā – nipphannaupādāyarūpanissayaṃ dhātudvayaṃ pañcavokārabhave rūpapaṭibaddhavuttittā. Yaṃ yañhi rūpapaṭibaddhavutti, taṃ taṃ nipphannaupādāyarūpanissayaṃ dissati yathā cakkhuviññāṇadhātu. Tattha na tāva rūpāyatanādīnaṃ, ojāya ca tannissayatā yujjati indriyapaṭibaddhato bahipi tesaṃ pavattidassanato, nāpi itthindriyapurisindriyānaṃ tadubhayavirahite abhāvakasantānepi dhātudvayadassanato. Jīvitindriyassāpi sahajaparipālanalakkhaṇakiccantaraṃ vijjatīti na tannissayatā yujjati. Tañhi kiccantare pasutaṃ na imāsaṃ nissayo bhavituṃ sakkoti, tasmā pārisesato tesaṃ nissayo hadayavatthu nāma atthīti viññātabbaṃ. Hotu tāva dhātudvayanissayo vatthu, upādāyarūpañca, taṃ panetaṃ kammasamuṭṭhānaṃ paṭiniyatakiccaṃ hadayappadese ṭhitamekanti daṭṭhabbaṃ. Kathametaṃ viññāyatīti? Vuccate – vatthurūpabhāvato kammasamuṭṭhānaṃ cakkhu viya. Yañhi viññāṇassa vatthubhūtaṃ rūpaṃ, taṃ kammasamuṭṭhānaṃ yathā cakkhupasādo, tato eva paṭiniyatakiccaṃ aṭṭhiṃ katvā manasi katvā sabbaṃ cetasā samannāharitvā kiñci cintentassa hadayappadesassa khijjanato tatthedaṃ tiṭṭhatīti viññāyati. Yathāhu ācariyā –

此谓文中“依止”之说法。理理须知：无余所有，无依止之生起形色唯依二法（即心识法界）五种结构产生。每一种形色因依附相应结构即显现其依止之形，如眼识法界。此依止尚非立足于眼根等，亦非依赖分别存在，亦不由男女感官相别及其缺失决定。生命感官功用中有自然维持特征，故未能由它作为依止，此依止非生。故称其依止为法界，亦即“心识法界依止”。具足存在基础与行使本业自然运作之所住，乃心识法界所依止之根本。本质是业所产生的存在基础如同眼根，根本所在如同本体，心识所依自如斯。教师言曰——

‘‘Kammajaṃ vatthubhāvā taṃ, cakkhuṃva niyatakriyaṃ;

“业力所成的物质存在，犹如眼睛有固定的作业；

Cintāya ca urokhedā, tatra tiṭṭhanti vijāniya’’nti.

并伴随意念和眼动，知觉就在其中停留”如是说。

Yadi manodhātumanoviññāṇadhātūnaṃ nissayabhūtaṃ hadayavatthu nāma atthi, kasmā panetaṃ rūpakaṇḍe na vuttaṃ. Na hi labbhamānassa avacane kāraṇaṃ atthīti? No natthi kāraṇantarasambhavato. Kiṃ pana taṃ kāraṇaṃ? Desanābhedo. Yathā hi cakkhuviññāṇādīni ekantato cakkhādinissayāni, na evaṃ manoviññāṇaṃ ekantena hadayavatthunissitaṃ pañcavokārabhaveyeva tannissayattā, ekantena nissitavaseneva ca vatthudesanā pavattā. ‘‘Atthi rūpaṃ cakkhuviññāṇassa vatthu, atthi rūpaṃ cakkhuviññāṇassa na vatthū’’tiādinā (dha. sa. 584) cakkhuviññāṇādīhi nissitehi visesitattā. Yampi ekantena hadayavatthunissayaṃ tassa vasena ‘‘atthi rūpaṃ manoviññāṇassa vatthū’’tiādinā dukādīsu vuccamānesu na tadanuguṇā ārammaṇadukādayo sambhavanti. Na hi ‘‘atthi rūpaṃ manoviññāṇassa ārammaṇaṃ, atthi rūpaṃ na manoviññāṇassa ārammaṇa’’nti sakkā vattunti vatthārammaṇadukā bhinnagatikā siyuṃ, na ekarasā desanā bhaveyya, ekarasañca desanaṃ desetuṃ tattha bhagavato ajjhāsayo, tasmā tattha hadayavatthu na vuttaṃ, na alabbhamānattā. Esā hi bhagavato pakati, yaṃ ekaraseneva desanaṃ desetuṃ labbhamānassāpi kassaci aggahaṇaṃ. Tathā hi nikkhepakaṇḍepi cittuppādavibhāgena avuccamānattā avitakkāvicārapadavisajjane vitakko vicāro cāti vattuṃ na sakkāti avitakkavicāramattapadavisajjane labbhamānopi vitakko na uddhaṭo, aññathā ‘‘vitakko cā’’ti vattabbaṃ siyāti. Nissayabhāvato upari āropetvā vahantaṃ viya paccupaṭṭhātīti ubbāhanapaccupaṭṭhānaṃ.

若心元素和意识元素依止的所谓心所，确实存在于心室中，何以此义在色蕴中却未曾说及？因为于受闻境界的述说中，既无因缘变异之故，亦无人该因缘。那何为因？是说法不相违背。眼识等受专依于眼根，不至于心识专依于心室，此处仅是五蕴构成依缘，故心识非专依心所而是缘此聚合法故，故从唯一依止的心所说“有色为心识所依”，乃不符各处场景，故难生相应依缘的苦等。“有色为心识依止”的说法，若以苦苦界中诠释，并不符合。且“有色为心识的依止”与“非心识的依止”不能共成境地，依止与所依无法二行，佛所净意不会生同理而异理二义，故不说心所。此即世尊权机，以唯一味法诠释，即使反复说也能为人接受。况且于色蕴聚合亦有类似情形，如心产生时调伏无想无行之分别心达成长行禅定，清净沙门或宣说“无想无行为分别心”，此亦无法垢除无想无行之根，本质仍与分别心同，是托言假称，非本实义。如此谓之「依止于上，如引导扶持」者，乃引荐支承之意。

§675

675. Catūsu āhāresu idha rūpādhikārato kabaḷīkāro āhāro gahetabboti āha ‘‘āhāratāti kabaḷīkāro āhāro’’ti. Tattha kabaḷaṃ karīyatīti kabaḷīkāro. Āharīyatīti āhāro, kabaḷaṃ katvā ajjhoharīyatīti attho. Idañca savatthukaṃ katvā āhāraṃ dassetuṃ vuttaṃ. Kabaḷīkārāhārassa pana ojā idha āhāro nāma. Tenāha ‘‘yāya ojāyā’’tiādi. So ca rūpāharaṇasabhāvo upatthambhanabalakaro aṅgamaṅgānusārīrasāharaṇabhūto bhūtanissito eko viseso. Bāhirāhārapaccayaṃ paṭilabhitvā eva ajjhattikāhāro rūpaṃ uppādetīti ayaṃ ajjhattikāhārassa upanissayabhāvenāpi rūpaṃ āharatīti āha ‘‘ojaṭṭhamakaṃ rūpaṃ āharatī’’ti. Ojā aṭṭhamī yassa taṃ ojaṭṭhamakaṃ. Yāya ojāyāti attano udayānantaraṃ rūpajananato ojāsaṅkhātāya odanakummāsādivatthugatāya yāya pharaṇaojāya. Yattha yatthāti yamhi yamhi janapade, nagarādīsu ca. ‘‘Kabaḷīkāro āhāro’’ti pavuccati tabbatthukattāti adhippāyo.

675. 关于四食中此处说应取色随食作业，因而称此为“取食随作业”。此中谓作业者为取食，谓应摄持者为食，意即取之后即摄而持之。于此法中称为“食”，是为表明摄持义。唯有此取食作业位犹如内力，故称其为力量。此所以称为“取食随作业者”者。所谓“力”，是指能摄持衣体之力；“食”是指摄持而能养护、充满之法。唯于此而能明白“取食随作业”，说明取食之义。此“力”者，是随自性产生的随意物质力量，乃由身体衣食等产生之支撑力。所谓“力”者，指自生长、衰败、变化的色身资粮，类似咖哩厨食物中含之力量。诸色被随力摄持，故称“力食”。所谓“随力食”，即指支撑身体衣物等因缘而产生的力量，如生长的“汁液”（ojā），此为本质构成物。所谓“汁液”为自身体内随年龄产生之营养流，如火苗维持燃烧。言“随汁之处”等，是指其依所依国土、城邑有所不同。称此为“取食随作业”，意在说明其本质为随身体能活动之动力，故为此义。

§676

676. Kiṃ pana vatthuno kiccaṃ, kiṃ ojāyāti ce? Parissayaharaṇaṃ vatthussa kiccaṃ, pālanaṃ ojāyāti dassento āha ‘‘annapānādika’’ntiādi. Aggiṃ harati kammajanti kammajatejaṃ gaṇhāti. Antokucchiyañhi odanādivatthusmiṃ asati kammajatejo uṭṭhahitvā udarapaṭalasaṅkhātamupādinnarūpaṃ gaṇhāti, ‘‘chātomhi, āhāraṃ me dethā’’ti vadāpeti, bhuttakāle udarapaṭalaṃ muñcitvā anupādinnakavatthuṃ gaṇhāti, atha satto ekaggo hoti. Yathā hi chāyārakkhaso chāyāpaviṭṭhaṃ disvā gahetvā devasaṅkhalikāya bandhitvā attano bhavane modanto chātakāle āgantvā sīse daṃsati, so daṭṭhattā viravati, taṃ viravaṃ sutvā sace aññepi manussā āgacchanti, so āgatāgate gahetvā khāditvā sakabhavane modati , evaṃ yaṃ yaṃ annapānādikaṃ vatthu, taṃ taṃ kammajatejo gahetvā jīrāpetvā puna udarapaṭalaṃ gaṇhāti, tasmā annapānādikaṃ vatthu attano udarapaṭalaṃ paviṭṭhakāle upādinnakāyaṃ gahetvā ṭhitaṃ tato mocetvā attānaṃ gaṇhāpanavasena taṃ attano santikaṃ harati. Kevalanti ojāviyuttaṃ vatthu jīvitaṃ kammajabhūtaṃ taṃ pāletuṃ na sakkoti.

676. 关于此“作业”的职责为何？所谓“汁液”，即为摄持衣物之所必需。又谓“饮食”等是对应物。由业力承担，故承载业力之火力。更详细者如脐下部位，因有饭食等，业力上升，化生盛满肚腹之色相。此时人告诫“给我点饭食”。食时放开肚皮，除去饱满之物，遂身体单独运作。正如雨燕护巢，守护遮阴，见雨而归而归来啄头，若他亦有人类临近，则与其共享和谐，食后于家中欢乐。由此种种饮食衣服，均有业力承载滋养。故彼等由业力摄持，充满后肚腹，即放宽并化去色身，体现业力所摄。单靠此“汁液”驱使生存之业力物质维系，无法自行保护。

§677

677.Ojā…pe… pācakanti ojā jīvitaṃ pāletuṃ sakkoti, kammajaṃ tejaṃ harituṃ na sakkoti āmāsayassa apuṇṇatoti adhippāyo. Upatthambhanapaccupaṭṭhānoti ojaṭṭhamakarūpaharaṇavaseneva imassa kāyassa upatthambhanavasena paccupaṭṭhāti. Kāyenāti rūpakāyena. Attano bhāvanti attano adhippāyaṃ. Viññāpentānanti paresaṃ saññāpentānaṃ. Kāyaggahaṇānusārenāti phandamānakāyagatavaṇṇassa gahaṇabhūtānaṃ cakkhudvārikajavanānantarappavattānaṃ nicchayaggahaṇasaṅkhātānaṃ manodvārikajavanānaṃ anussaraṇena tesaṃ anantaranti attho. Pañcadvāre hi rūpādiārammaṇe āpāthagate yathāpaccayaṃ kusalākusalajavane uppajjitvā bhavaṅgaṃ otiṇṇe manodvārikajavanaṃ tadevārammaṇaṃ katvā bhavaṅgaṃ otarati, puna tasmiṃyeva dvāre visayaṃ vavatthāpetvā javanaṃ bhavaṅgaṃ otarati, tasmā cakkhudvārikajavanānantarappavattānaṃ dvinnaṃ javanavārānamanantaraṃ tatiyavāre pavattāya manodvārajavanavīthiyā eva gahitāya etāya karaṇabhūtāya catutthavāre manodvāre javaneneva bhāvo viññāyati. Etena viññatti-saddassa karaṇasādhanatā vuttā. Sayaṃ vātiādinā pana kammasādhanattamāha.

677. “汁液……烹调”等，谓汁液能维持生命而不能承载业力之火力，因子宫不满称为领导权。所谓“支承护持”，谓仿佛摄持力量，跟随身体各部分，体为身形。所谓“其自身为我”，指形体由自身支配；“识他人”者谓识别他有识性。所谓“体执持”，谓眼根门等形色产生内心运动，随此内心运动而驱动。五门色等佛法所说诸色缘起，由巴旺迦跨越根缘生心根运动，心根承载，以形成色法接触。五根色等各门入境，随缘生善恶内心运动，感通生心根运动，从而生心。其间运作如扉门约束出入之感官，如眼识转动于视界之内，经过三荡转第四回于心门，第四门生心根运动位现象。故此生命执持转动云云，并被称为识别功用。自说为缘起业力者，而最优先称作作业元。

Evaṃ viññatti-saddassa kārakadvaye sambhavaṃ dassetvā idāni kāya-saddena saha kammadhārayasamāsaṃ dassetuṃ, ‘‘kāyo’’ti vohārassa viññattiyampi ca pavattiṃ dassento ‘‘kāyenasaṃvaro’’tiādisuttamāha. Kāyavipphandanena adhippāyaviññāpanahetuttāti vipphandamānakāyena karaṇabhūtena adhippāyaviññāpanahetubhāvato kāyena viññattītipi kāyaviññattīti sambandho. Ayaṃ panettha attho – viññattiyā kāyavipphandanassa hetubhāvato taṃhetukaṃ kāyavipphandanasaṅkhātaṃ kāyaṃ gahetvā adhippāyajānanato viññatti adhippāyaviññāpanassa kāraṇabhāvena gayhatīti kāyena adhippāyaṃ viññāpetīti. Tathā kāyavipphandanaṃ gahetvā tassa kāraṇamettha atthīti viññattiyā gayhamānattā sayañca kāyena viññāyati, tasmā kāyena viññattītipi kāyaviññattīti.

如是，显现识音的二因缘之后，现在以身音合于业所载体之合成体，示现“身”这一言词的识显，以及说明“身的约束”等经文。身分别为发出主观意识的缘起因，这里所说的分别，以身为主体之分别，及与身有关的分别谓身识分别，即身识的联系。本句意谓——识的缘起者缘自身分别，缘由此缘由的分别，即取身为别名的身分别，因发出主观意识而成识，因身故发出主观意识，即以身为缘起主观识，因身分别而言即身识分别。又取身分别为其因，识之分别即借此因缘成就，因而以身分别生识，故谓以身而发主观意识。由此取身分别为因之义，识随着身的转换而显现，以身故显现，故称“身分别即身识分别”也。

§678

678.Cittajāniladhātuyāti abhikkamādipavattakacittasamuṭṭhānavāyodhātuyā. Ākāravikāratāti ākārabhūto vikāro. Kassa pana sā ākāravikāratāti? Sāmatthiyato vāyodhātuadhikānaṃ cittajamahābhūtānaṃ. Kiṃ taṃ sāmatthiyaṃ? Calanahetutā, cittajatā, upādāyarūpatā ca. Atha vā cittajāniladhātuyā ekā ākāravikāratāti sambandho. Na kevalañhi sāmivacanaṃ calanasambandhāpekkhāya eva, atha kho ākāravikārasambandhāpekkhāyapīti.

身生之根据者，谓由心生之四大本体中之风大所发出之生起。“形态变化”谓形体之变化。此处所谓形态变化为何者？由力能较胜之风大中产生之心生之四大本体。何谓此力？即行走运动之因、由心而生及诸缘所成之形态。于是，身生根据中有一形态变化，此变化不单凭“运动相关”，亦依“形态变化相关”而成立。

Yadi evaṃ, kathaṃ viññattiyā upādāyarūpattaṃ. ‘‘Cittajāniladhātuyā’’ti hi vacanena vāyodhātuyāva ākāravikāratā viññatti āpajjati, na ca ekabhūtanissitaṃ upādāyarūpaṃ nāma atthi ‘‘catunnaṃ mahābhūtānaṃ upādāyarūpa’’nti (dha. sa. 584) vacanatoti? Nāyaṃ doso, catunnaṃ vikāratā catūsu ekassapi hoti catusādhāraṇadhanaṃ viya. Aniladhātuadhikakalāpo vā idha ‘‘aniladhātū’’ti vuccati, tadadhike taṃvohārato yathā sambhāradhātuyā adhikabhāvena pathavīvohāro, tasmā vāyodhātuadhikānaṃ cittajamahābhūtānaṃ ekā ākāravikāratā kāyaviññattīti na koci virodho. Adhikatā cassā sāmatthiyato daṭṭhabbā, na pamāṇato. Itarathā hi tesaṃ avinibbhogavuttitā na yujjeyya. Adhikatā hi attano adhikavasena itarehi vinibbhogappavattito hoti. Sāmatthiyādhikañca kāraṇānukāritāya. Kāraṇañhi abhikkamādipavattakaṃ cittaṃ, taṃ calanādhippāyasabhāvaṃ tato samuṭṭhite kalāpe anukaronte vāyodhātuyā eva adhikattaṃ yuttanti. Keci pana ‘‘vāyodhātuyā eva ākāravikāratā’’ti gaṇhanti, tesaṃ matena upādārūpattaṃ durūpapannaṃ. Na hi ekassa vikāro catunnaṃ upādārūpanti sakkā vattuṃ.

如是，如何由识生起诸缘所成之形态？“由心生之根据”语中，指风大之形态变化而发出识，非单独立于诸缘的所依形态。所谓“四大之一之所依形态”非无？此非过错，诸四大中之变化并无一绝对，而为共有之质。所谓“空气之根较多者”此处称为“空气之根”，因其种类较其他四大多，犹如土根多于别根。故风大中心生诸大为一形态变化及身分别，理无矛盾。此较为力能而非数量衡量。若无分别，则无法调伏诸烦恼。是故此风大中由心生大因其紧密契合运动起因及由心生因等，尤称有力。有人取“风大中形态变化”为专论，而认为依“风大形态变化”为所依形态，笔者以此见不能接受，因无一变化可言是其所依形态。

Kīdisī panāyaṃ vikāratāti āha ‘‘sahajātassa rūpassa calane hetū’’ti. Tattha sahajātassāti attanā sahajātassa. Yasmā utucittāhārajānaṃ calanaṃ cittajarūpasambandheneva hoti, nadīsotacalanena tattha pakkhittasukkhagomayapiṇḍādīnaṃ viya. Viññattivasena pana cittajānameva calanaṃ, tasmā vuttaṃ ‘‘sahajātassā’’ti. Rūpassāti rūpakāyassa. Calaneti santhambhanasandhāraṇacalanasaṅkhāte calitabhāve. Santhambhanādikampi hi calanābhimukhatāya calananti yujjati. Hetūti hetubhūtā sahakārīkāraṇabhūtā. Ettāvatā ca kiṃ vuttaṃ hoti? Kāyaviññatti nāma neva phandamānarūpakāyo, na ca phandamānā vāyodhātu, atha kho mahantaṃ pāsāṇaṃ ukkhipantassa sabbathāmena gahaṇakāle sarīrassa ussāhanavikāro viya rūpakāyassa paripphandanapaccayabhāvena labbhamāno eko ākāravikāro kāyaviññatti nāmāti vuttaṃ hoti.

此变化为何？谓“与本性色之运动起因而生。”所谓本性者，即自身本质。因当下意念产生运动，与心生之色紧密相关，如河水流动与旁栏草芥生长等相类。因识分别谓视心生即运动，故云“本性者”。色即色身。运动者谓在守护、维持、支持、运动等诸运动现象。因运动是依运动方向而言。因缘者为起因、促进因。至此何谓身识分别？谓身识分别非波动之色体或波动之风大，乃若大石跳跃时于全身中所生之内在激荡变化，为色体之变化赖以成就，是此一形态变化谓身识分别。

Nanu ca phandamānavaṇṇādivinimutto koci vikāro atthi, tassa vaṇṇaggahaṇānantaraṃ gahaṇaṃ hotīti kathametaṃ viññāyatīti? Adhippāyaggahaṇato. Na hi viññattivikārarahitesu rukkhacalanādīsu adhippāyaggahaṇaṃ diṭṭhaṃ, hatthacalanādīsu pana diṭṭhaṃ, tasmā phandamānavaṇṇādivinimutto koci vikāro atthi adhippāyassa viññāpakoti sampaṭicchitabbametaṃ ekantena. Ñāpako ca hetu sayaṃ gahitoyeva attano ñāpetabbamatthaṃ ñāpeti, na vijjamānamattenāti. Ñāpetabbavaṇṇaggahaṇānantaraṃ vikāraggahaṇampi anumānato siddhaṃ. Tathā hi vadanti –

然则波动之色等释去后有何变化乎？由缠著手色之后为摄受作用。何以能知？由发出主观意识取摄。无分别变化之处，如摇树、挥手等不可见主观意识取摄。但波动色等之变化因见于挥手，故于波动色中有变化且为主观意识所识，故纯谓波动色等释去后无变化，犹谓无主观意识之摇树动亦不可言无变化。知者取摄自识，于其所知境界中说明其异，非仅凭观察。因知彼取摄涵盖颜色摄受之后之变化，故明示其存在。如是谓——

‘‘Visayattamanāpannā,

『沉浸于感官对境之乐，

Saddā nevatthabodhakā;

声音并非义理的开示者；

Na sattāmattato atthe,

非指实体之量以为义，

Te aññātā pakāsakā’’ti.

彼等为能揭示他者之义者也。

Yadi vikāraggahaṇameva kāraṇamadhippāyaggahaṇassa, kasmā aggahitasaṅketānaṃ adhippāyaggahaṇaṃ na hotīti? Na kevalaṃ vikāraggahaṇameva adhippāyassa gahaṇassa kāraṇaṃ, atha kho purimasiddhasambandhaggahaṇañca imassa upanissayoti daṭṭhabbaṃ. Yathā hi araññe udakatitthe ussāpetvā ṭhapitagosīsādīni udakanimittāni disvā tadanantarappavattāya aviññāyamānantarāya manodvārajavanavīthiyā gosīsādīnaṃ udakasahacārīpakārasaññāṇākāraṃ gahetvā ‘‘udakamettha atthī’’ti jānanaṃ, evaṃ phandamānavaṇṇaṃ gahetvā tadanantappavattāya aviññāyamānantarāya manodvāravīthiyā purimaggahitasambandhūpanissayasahitāya sādhippāyavikāraggahaṇaṃ hotīti.

若谓变异之总摄唯为因，何故先行因标示者之主因非为总摄？非独变异总摄为主因，且当见先前因缘关系之总合亦为其依赖。譬如于林中水岸，点燃火堆，见置有炎热炊食之迹象，及见水之相因，继时虽无觉察，通过心门道路感知伴水物之印象，知水实在此处。如此握持色假人之象，得此后继际之因缘，基于先行因缘依赖故，得成相因共摄变异普遍持有之总摄。

§681-2

681-2. Sahajarūpacalanassa viññattivikārasahitāya vāyodhātuyā hetubhāvo yutto, kiṃ sabbā eva vāyodhātu sahajarūpaṃ cāletīti imaṃ codanaṃ sodhetuṃ ‘‘labhitvā panupatthambha’’ntiādi vuttaṃ. Upatthambhetīti upatthambhaṃ, upatthambhakapaccayanti attho. Ekāvajjanavīthiyanti manodvārikajavanavīthiṃ sandhāyāha pañcadvārikavīthiyā viññattisamuṭṭhāpakattābhāvato. Heṭṭhāhi chahi ca cittehīti sattasu javanesu heṭṭhimehi chahi javanehi samuṭṭhitaṃ vāyodhātuṃ upatthambhaṃ labhitvāti sambandho. Keci pana potthakesu ‘‘vāyodhātusamuṭṭhita’’nti pāṭhaṃ disvā upatthambhanti bhāvasādhanavasena gahetvā heṭṭhā chahi cittehi uppannavāyodhātusamuṭṭhitaṃ upatthambhaṃ labhitvāti yojenti. Viññattisahitattanāti sayaṃ viññattisahitā attanā sahajātaṃ cittajarūpaṃ desantaruppattihetubhāvena calayati, na itarāti attho.

681-2. 与先天形体变动相伴随之识变，以风元素为因缘结合，岂非风元素乃先天形体皆被生动者？为正答此疑，言“得而后制止”等语，所谓制止者，制止及制止之因也。所谓一门道路者，指心门流水之路亦谓五门之路，因识所生之缺及无生故。下方六识，即七运行中之下六运行，凭此得风元素之制止。且有些版本释云“风元素所生”，此解为修习所由，谓由下六识生之风元素得制止。所谓携识随生者，指携识随生且由彼为因缘生起之身心形状之动，非谓他方之义。

Ayaṃ panetthādhippāyo – yathā nāma sattahi yugehi ākaḍḍhitabbasakaṭe sattamayugayuttā eva goṇā heṭṭhā chasu yugesu yuttagoṇehi laddhupatthambhā sakaṭaṃ cālenti, paṭhamayugādiyuttā pana santhambhanasandhāraṇamattameva sādhentā tesaṃ upatthambhakā honti, evamevaṃ sattamajavanasamuṭṭhitā vāyodhātu heṭṭhā chahi javanehi samuṭṭhitavāyodhātuto laddhupatthambhā cittajarūpaṃ cāleti. Paṭhamajavanādisamuṭṭhitā pana santhambhanasandhāraṇamattaṃ sādhentā tassa upatthambhakā honti, desantaruppattiyeva cettha calanaṃ uppannadesato kesaggamattampi dhammānaṃ calanābhāvato, itarathā dhammānaṃ abyāpāratā, khaṇikatā ca na siyā. Kathaṃ panassa sahajarūpānaṃ desantaruppattiyā hetubhāvoti? Yathā attanā sahajarūpāni heṭṭhimajavanādisamuṭṭhitarūpehi patiṭṭhitaṭṭhānato aññattha uppajjanti, evaṃ tehi saha tattha uppattiyevassa desantaruppattihetubhāvoti daṭṭhabbaṃ.

此总摄主因如例：如三十六年代叠乘三十六年维持合作，三十六年合连者得制止及承载之车，首年合连者尤成承载之主，彼辈为其制止者。复如七次流水合成之风元素，得制止而生，彼制止者为识形状之主。首流水合连者，仅成聚合与承载，彼制止者也。因异地生起之动，此处仅指动荡无处所生，非他时他地之动荡，亦非诸法之恒常理。如何说合己形状之异地生起？如己同生之流水之合连，以既立定处生他相，彼与流水共起即可视为异地生起之因缘。

Atha phandamānavaṇṇaggahaṇānantaraṃ viññattiggahaṇassa vuttattā viññattisahitāti sattamajavanasamuṭṭhitāya eva ca visesitattā calanākārasahitāyeva vāyodhātu vikārasahitāti? Nayidamevaṃ desantaruppattihetubhāvena calayitumasakkontiyopi santhambhanasandhāraṇamattakaraṇena paṭhamajavanādisamuṭṭhānavāyodhātuyopi viññattivikārasahitā eva. Yena disābhāgena gantvā abhikkamādīni pavattetukāmo tadabhimukhabhāvavikārasambhavato. Adhippāyasahabhāvinañhi vikāraṃ viññattimācikkhanti. Teneva hi bhagavatā ‘‘katamaṃ taṃ rūpaṃ kāyaviññatti? Yā kusalacittassa vā…pe… abyākatacittassa vā abhikkamantassa vā…pe… pasārentassa vā kāyassa thambhanā santhambhanā santhambhitattaṃ viññatti viññāpanā viññāpitattaṃ. Idaṃ taṃ rūpaṃ kāyaviññattī’’ti (dha. sa. 720) santhambhanasandhāraṇānampi paccayabhāvākāro kāyaviññattīti vutto. Evañca katvā manodvārāvajjanassāpi viññattisamuṭṭhāpakatāvacanaṃ suṭṭhu upapannaṃ hoti.

于是，关于色相迅速聚合之后的意识现前，依照说法称为意识伴随（viññatti-sahita）者，是指刚开始动念之第七波动所聚集而成的意识，或者说是特定而具有流动形态的风元素变化的伴随意识？不。此处并非因果产生变化而能动者，乃由于制止与调摄的作用，才使第一个运动波起始的风元素及意识变化伴生。由此，流向某方以欲展转诸始动者，因意识转向使其变化而生。发展相同作用称为“伴随意识”。对此，世尊曾说：“何谓身色意识？谓心行善者……未发者……扩展者所覆之身，制止、调摄、制止力即是意识所显示，并示现。”（《相应部·第720经》）制止调摄作用为身色意识之因缘。如此施行内心之开关，意识随之善巧产生，确得正当。

§683-4

683-4. Cittajātāya pathavīdhātuyā upādinnakaghaṭṭane paccayo yo ākāravikāro, ayaṃ vacīviññatti viññeyyāti sambandho. Tattha cittajātāyāti vacībhedappavattakacittasamuṭṭhānāya . Upādinnakaghaṭṭaneti upādinnakakalāpasaṅkhātassa akkharuppattiṭṭhānassa ghaṭṭanasaññite kicce ghaṭṭanassāti attho. Paccayoti tassa sahakārīkāraṇabhūto. Eko ākāravikāroti ghaṭṭiyamānaupādinnarūpato, ghaṭṭanti yā pathavīdhātuto ca vinivaṭṭo pathavīdhātuyā upādinnaghaṭṭanapaccayasabhāvarūpo eko ākāravikāravisesoti attho. Pathavidhātuyāti sāmivacanaṃ ‘‘ubhayasambandhāpekkha’’ntiādi kāyaviññattiyaṃ vuttanayena veditabbaṃ. Ayaṃ pana viseso – yathā tattha phandamānavaṇṇaggahaṇānantaraṃ gayhati, evamidha suyyamānasaddasavanānantaranti daṭṭhabbaṃ. Idañca santhambhanādīnaṃ abhāvena ghaṭṭanena saddhiṃyeva saddassa uppajjanato ‘‘labhitvā panupatthambha’’ntiādinayo na labbhati. Ghaṭṭanañhi paṭhamajavanādīsupi labbhateva. Tenāha ‘‘saddavasā’’ti. Atha ghaṭṭanacalanānaṃ ko visesoti? Ghaṭṭanaṃ paccayavisesena bhūtakalāpānaṃ aññamaññaṃ āsannataruppādatā, calanaṃ ekassāpi desantaruppādanaparamparatāti ayametesaṃ viseso. Gosīsādiupamāpettha yathāsambhavaṃ yojetabbā. Sāvāti sā eva sahasaddā viññatti. Sakyakulindunāti suparisuddhagaganatalassa sakkarājakulassa avabhāsakaṭṭhena tassa nisākarabhūtena. Atha vā indati paramissariyaṃ karotīti indu. Indu-saddassa uttamavācakattā sakkakuluttamenāti attho.

683-684。由心所生之地元素集合与其包裹作用的因缘，即是言语意识之着起关联。所谓心所生，是指发起语言辨别之心所构成。所谓包裹，是指包裹诸字的聚积基础的结集系统。包裹作用为协同因。所谓形态因，是指地元素因包裹而相缠绕而成独特色相之生起。地元素，是二种相互关系因缘的统称，应理解为身色意识所具。此特点犹如伸出之手把握迅速聚合之色相，亦如听觉之声随呼吸相连所产生。此处亦当观察看到，制止等作用引发包裹令声紧密结合——这非借助“束缚力”而能获得，而是第一波动起始的包裹作用成就。故称“声之流水”。承续包裹运动中特殊何在？包裹为聚起已成的物质组合彼此互近之生成，运动则为产生处变化序列，此即所谓殊异。譬如在牛膝草等物之喻，具体说明应予如实结合。所谓“声”为其聚合之音。萨咖族之意指代云天清明之音，世尊暗示其夜间月明之声。又或因弦乐演奏达到极致，故称为“月”。“月音”一词的卓越表述意即萨咖族中此最高赞誉意义。

§685

685. Atha viññatti tāva sahasaddāva, saddo pana cittajo aviññattiko atthīti ce? Natthīti dassento āha ‘‘saddo na cittajo’’tiādi. Viññattighaṭṭananti viññattipaccayaṃ pathavīdhātuyā ghaṭṭanaṃ. Dhātusaṅghaṭṭanenevātiādinā vuttamevatthaṃ samattheti. Yasmā dhātusaṅghaṭṭaneneva saddo jāyati, na tena vinā, tasmāti attho. Anena ca ye vadanti ‘‘vitakkavipphārasaddo na sotaviññeyyoti mahāaṭṭhakathāyaṃ vuttattā cittasamuṭṭhāno vitakkavipphārasaddo viññattiyā vināpi uppajjati. ‘Yā tāya vācāya viññatti viññāpanā’ti (dha. sa. 636) hi vacanato asotaviññeyyena saddena saha viññatti na uppajjati, tatova cittajopi saddanavako atthī’’ti, tesaṃ vādaṃ paṭikkhipati. Mahāaṭṭhakathāvādopi hi saddova hoti, na sotaviññeyyoti viruddhametanti maññamānehi saṅgahakārehi paṭikkhittova. Ānandācariyo pana mahāaṭṭhakathāvādaṃ appaṭikkhipitvāva tattha adhippāyaṃ vaṇṇeti. Kathaṃ? ‘‘Jivhātālucalanādikaravitakkasamuṭṭhitaṃ viññattisahajameva sukhumasaddaṃ dibbasotena sutvā ādisatī’’ti sutte, paṭṭhāne ca oḷārikaṃ saddaṃ sandhāya sotaviññāṇassa ārammaṇapaccayabhāvo vuttoti iminā adhippāyena vitakkavipphārasaddassa asotaviññeyyatā vuttāti.

685。若问意识伴随集中声为心生，而声非心生否？其答为否，故说“声非为心生”。所谓意识伴随包裹，即地元素所聚成之包裹。由诸元素结合聚合而成。由此声音生起，声不可无此。另有论者言，“意念波动声既非耳识所觉”，大注释中载：“从意行流转的一波动之声尚且可生，无需耳识感知，阐明无耳识亦可缘起声，故意念亦与声音相应”。此主张遭反驳。大注释中亦载声唯有而非由耳识受知，持此观点者遭驳。阿难尊者对大注释主张虽未反对，但说明：「经文说‘舌、牙、唇等初发微声，天耳能闻’。又说‘气息作用起声，作为耳识缘起’，此境下被告知意念波动声非耳识所觉。」此乃解释意念波动声无耳识受知之理。

§686-7

686-7.Viññāpanatoti vacīghosena adhippāyaviññāpanahetuttā. Sayaṃ viññeyyatoti gahaṇānusārena vacīghosena vā hetunā sayaṃ viññeyyattā. Tassāti viññattisaddassa. Sambhavo kārakadvayeti viññāpayatīti viññatti, viññāyatīti viññattīti evaṃ hetumhi, kammani vā tassa sambhavo nibbatti hotīti attho. Kiṃ panetaṃ viññattidvayaṃ cittasamuṭṭhānaṃ, udāhu kammādisamuṭṭhānanti āha ‘‘na viññattidvaya’’ntiādi. Aṭṭha rūpāni viyāti sakasakakalāpagataaṭṭharūpāni viya, viññattidvayassa ekato vuccamānattā kāyaviññattisahajakalāpe saddo na labbhatīti vacīviññattikalāpe labbhamānampi taṃ hitvā ‘‘aṭṭha’’icceva vuttaṃ.

686-687。所谓显现（viññāpanā），是凭声音发起意识显示因缘。由自身可觉故，依声音与声因而能觉不同。以声音体现意识。此为发起因果二耦合，称为意识显示。关于意识二者是否心所构成，举例说意行等升起，谓无二意识。八种色相分离而集，犹如八色相集聚，意识二者之一称身意识随初起聚合声不生，由言语意识聚合声产生，故说明八色为数。

Yathāvuttavikāraggahaṇamukhena ‘‘ayaṃ idaṃ nāma kātukāmo’’ti taṃsamaṅgino adhippāyo viññāyatīti āha ‘‘adhippāyappakāsanarasā’’ti. Kāyavipphandanahetubhūtāya vāyodhātuyā vikārattā tassā kāyavipphandanassa hetubhāvākārena paccupaṭṭhānanti vuttaṃ ‘‘kāya…pe… paccupaṭṭhānā’’ti. Vāyodhātuyā kiccādhikatāya āha ‘‘cittasamuṭṭhānavāyodhātupadaṭṭhānā’’ti. Vacīghosassa hetubhāvapaccupaṭṭhānāti vuttanayeneva vacīghosasaṅkhātassa cittajasaddassa hetubhāvapaccupaṭṭhānā.

按此前述变化聚合前端，“是此名为觉知”，基于相应作用说“为觉知提示”。因身色变化及风元素变化缘起其觉察，是觉察觉知为先导。由此说“身……条件显现”，是由风元素聚合身色变化因缘所产生。风元素作用较显著，故说“意识风元素出现时”。言语声因缘由此所示，大意为言语声乃由意识声因起缘所引。

Keci panettha ‘‘ghaṭṭane paccayoti vuttattā ghaṭṭanānantaraṃ saddassa uppatti hotīti gahetvā cittasamuṭṭhānapathavīdhātu upādinnaghaṭṭanamattaṃ karoti, ghaṭṭitakkhaṇe utusamuṭṭhānova saddo uppajjati, so pana cittapaccayattā pariyāyena cittasamuṭṭhānoti vuccatī’’ti vadanti. Tesaṃ matena cittajasaddoyeva na labbhati, tasmā evaṃ aggahetvā udakatāpanakāle antoudakeyeva uppajjanakasaddo viya upādinne ghaṭṭetvā uppajjamānacittasamuṭṭhānapathavīdhātuyā uppattisamakālameva tasmiṃ kalāpe navamaṃ hutvā antoyeva bhūtikasaddo uppajjatīti gahetabbaṃ, tasmā cittasamuṭṭhānasaddopi vacīviññattivaseneva uppajjati, accharāpaharaṇādisaddo pana vacīviññattiyā abhāvato cittapaccayautusamuṭṭhānoyevāti.

有些论者说：“包裹因则谓为包裹后声起，因包裹为心生之地元素上集包裹，包裹之时，声即产生，此即心之因缘，故云‘声起于心’。”对此观点说，心生声不得成立。故借喻水温时水沸起声，形同包裹因缘相续时声生，则于时段之九分之一处，末端方生物质声。由此心生声同理而成立，然与言语意识生起不同。言语意识生起相关声音以异于此声面貌产生。由于不具显现等声则非言语意识，而是心因缘之念起声。

§688

688. Viggahābhāvato na kassati, kasituṃ chindituṃ na sakkotīti akāso, soyeva ākāsoti āha ‘‘na kassatīti ākāso’’ti, ko panesoti āha ‘‘rūpānaṃ vivaro’’ti, kaṇṇacchiddādirūpānaṃ antaranti attho. Anena ajaṭākāsamāha. Yo…pe… paricchedoti pana iminā idhādhippetamākāsaṃ, so pana ruḷhīvasena ākāsoti pavuccati.

因为不存在空无所有，所以不能说它有能做什么或能切断的能力，因此称之为空。正因如此，称为空者说：“空不是能做什么的。”又有人问：“这是何意？”回答说：“这是色的界限。”即指耳根、鼻根等色法之间的界限。借此称为空者，意指不像纠结缠绕般的空。不论是谁断分（分割色），都称为这里所指示的空，但又有人以如粗粝之相来称呼为虚空。

Rūpāni paricchindati, sayaṃ vā tehi paricchijjati, tesaṃ vā paricchedamattanti rūpaparicchedo, taṃ lakkhaṇametassāti rūpaparicchedalakkhaṇo. Ayañhi taṃ taṃ rūpakalāpaṃ paricchindanto viya hoti. Tenāha ‘‘rūpapariyantappakāsanaraso’’ti. ‘‘Ayaṃ rūpānaṃ heṭṭhimo pariyanto, ayaṃ uparimo’’ti evaṃ vibhāvanakiccoti attho. Atthato pana yasmā rūpānaṃ paricchedamattaṃ hutvā gayhati, tasmā vuttaṃ ‘‘rūpamariyādapaccupaṭṭhāno’’ti. Etthāha – kiṃ panesa rūpe paricchindanto catusamuṭṭhānakalāpato paricchindati, atha ekasamuṭṭhānabahukalāpato, udāhu ekekasamuṭṭhānaekekakalāpato, ekekarūpato vāti? Ekekasamuṭṭhānaekekakalāpatoti daṭṭhabbaṃ.

色法被断分，或自身被断分，这种断分色法的现象即是色断分，这是其特征。此处比喻为断分各个色法集合。基于此，因此称之为“色的终尽显现之味”。所谓“此色为下方之终尽，此为上方”，即为此观想之意。从义理上说，因为有色的断分，故云“色的秩序护持”。这里问：断分的色由四集合组成，是否断分四集合？由一集合多色组成，是否断分一集合？以一集合一色组成，是否断分一色？答曰应视为一集合一色。

Yadi hi catusamuṭṭhānakalāpato, ekasamuṭṭhānabahukalāpato vā paricchindati, evaṃ sati samphuṭṭhabhāvapaccupaṭṭhāno vā paricchindeyya, ekakalāpagatarūpānaṃ viya nānākalāpagatarūpānampi avinibbhogavuttitā vā āpajjeyya. Atha vā ekekarūpato paricchindati, evaṃ sati ekekakalāpagatarūpānampi nānākalāpagatarūpānaṃ viya aññamaññavinibbhogavuttitāpasaṅgo siyā, ubhayampi panetaṃ aniṭṭhaṃ, tasmā ekekasamuṭṭhānaekekakalāpato paricchindatīti daṭṭhabbaṃ.

若断分四集合或一集合多色，则因存在断开之状态，断分也应被观察，因而如断分一集合一色的多样不共用现象乃会产生。反之若断分一色，则断分一色的多样，也如断分多色多集合的不共用关系产生，二者皆属不善，故应视为断分一集合一色。

Asamphuṭṭhabhāvachiddavivarabhāvapaccupaṭṭhāno vāti asamphuṭṭhabhāvapaccupaṭṭhāno vā chiddavivarabhāvapaccupaṭṭhāno vāti vuttaṃ hoti. Tattha yasmiṃ kalāpe bhūtānaṃ paricchedo, teheva asamphuṭṭhabhāvena paccupaṭṭhānato asamphuṭṭhabhāvapaccupaṭṭhāno. Kiñcāpi hi kalāpantarabhūtā kalāpantarabhūtehi samphuṭṭhāva ekaghanapiṇḍabhāvena pavattattā, tathāpi dhammato aññamaññaṃ vivittattā asaṃkiṇṇā eva. Tesaṃ yā vivittatā aññamaññaṃ asaṃkiṇṇatā, ayaṃ paricchedo. Bhūtantarehi viya tehi so asamphuṭṭhova, itarathā paricchinnatā na siyā tesaṃ bhūtānaṃ byāpibhāvāpattito. Abyāpibhāvo hi asamphuṭṭhatā. Tenāha bhagavā imassa niddese ‘‘asamphuṭṭhaṃ catūhi mahābhūtehī’’ti (dha. sa. 637).

所谓“非分明状态断分及区隔之观察”，即观察到非分明状态和区分状态。于本处，集合中的存在物断分，因非分明状态之观察，故为非分明状态观察何。因集合中存在物断分而彼此以非分明状态共存。某些集合间边界虽相接如一块密集聚集，但本质上彼此分离杂乱，即为区分。此彼此不杂乱即称为断分。佛陀对此有示说：“非分明存在由四大构成。”

Atha vā kalāpantarabhūtānaṃ aññamaññaṃ asaṃkiṇṇabhāvena paccupaṭṭhānato asamphuṭṭhatāpaccupaṭṭhānabhāvo vutto, kaṇṇacchiddamukhavivarādivasena chiddavivarabhāvassa paccupaṭṭhānato chiddavivarabhāvapaccupaṭṭhānatā vuttā. Rūpaparicchede hi sati chiddavivarabhāvo hoti. Yesaṃ rūpānaṃ paricchedo, tattheva tesaṃ paricchedabhāvena labbhatīti vuttaṃ ‘‘paricchinnarūpapadaṭṭhāno’’ti.

又因集合间边界以彼此不杂乱之状态观察，称为非分明存在观察。由耳根、鼻根口膜等断分边界观察，称为断分存在观察。于色断分时，断分存在必然产生。由此得云“断分色之观察境界”。

§689-91

689-91.Rūpassalahutādittayaniddeseti rūpassalahutā rūpassamudutā rūpassakammaññatāti imassa rūpalahutādittayassa niddese sampatte idaṃ vuccatīti adhippāyo. Heṭṭhā vuttanayenevāti arūpassa lahutādīsu ‘‘kāyalahubhāvo kāyalahutā’’tiādinā vuttanayānusāreneva ‘‘rūpassa lahubhāvo lahutā’’tiādinā rūpasambandhībhāvena rūpavikārāpi viññātabbā. Rūpassa lahubhāvo lahutā, sā rūpassa garubhāvavūpasamalakkhaṇā, garubhāvanimmaddanarasā, adandhatāpaccupaṭṭhānā, lahurūpapadaṭṭhānā. Rūpassa mudubhāvo mudutā, sā rūpassa thaddhabhāvavūpasamalakkhaṇā, thaddhabhāvanimmaddanarasā, sabbakiriyāsu avirodhitāpaccupaṭṭhānā, mudurūpapadaṭṭhānā. Rūpassa kammaññabhāvo kammaññatā, sā rūpassa akammaññabhāvavūpasamalakkhaṇā, akammaññabhāvanimmaddanarasā, sarīrakiriyāsu anukūlabhāvapaccupaṭṭhānā, kammaññarūpapadaṭṭhānāti. Attho panettha tattha tattha amhehi vuttānusārena veditabbo. Imā pana tisso rūpānaṃ vikārabhāvato ‘‘rūpavikārā’’ti vuccantīti dassetuṃ ‘‘tisso…pe… vibhāvinā’’ti vuttaṃ.

689-691：此处说色轻巧等三者的解释，即色的轻巧、色的细密与色的作业能力，这即为该色轻巧等三种性质的说明。以此比附称为主导。以下说法与无色之轻巧等对应，如身之轻巧等，皆依此说法说明。色之轻巧，是指色的重量消失的特性，因消失重力而呈轻松性，颜色消失时的现象及轻巧标志。色之柔软，是指色的坚挺消失的属性，坚挺消失时的特性，表现为不违背各项作用。色之作业能力，是指色的无作业特征，即不具作业时的特征，因这而在身体行为上表现为有利。以上意义应依教法所说，牢牢理解。色这三种变化状态即谓为“色的变化”。这即是此处说的“三者……的分别说明”。

Yathākkamaṃ panetā rūpassa dandhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhānā, thaddhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhānā, rūpānaṃ sarīrakiriyāsu ananukūlabhāvakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhānāti veditabbaṃ. Tattha dhātukkhobhoti vātapittasemhapakopo, rasādidhātūnaṃ vā vikārāvatthā, dvidhā vuttāpi atthato pathavīdhātuādīnaṃyeva vikāroti daṭṭhabbaṃ. Paṭipakkhapaccayā sappāyautuāhārāvikkhittacittatā, sā ca taṃtaṃvikārassa visesapaccayabhāvato vuttā, avisesena pana sabbesaṃ paccayā, tathā hi te kadācipi aññamaññaṃ na vijahanti. Tathā avijahantānaṃ pana dubbijānīyaṃ nānattanti taṃpakāsanatthaṃ ‘‘etāsa’’ntiādi vuttaṃ. Kamatova nidassananti sambandho. Lahutāya hi arogī nidassanaṃ, mudutāya madditacammaṃ, kammaññatāya sudhantasuvaṇṇaṃ.

如实观察色法的产生，即由地、水、火、风四大相对缘起而生，这种由对缘起而成立的色法生起，乃是在身体作用中产生不和顺的性质，称为四大病。所谓四大病者，是风、火等众多法的变异根源处，虽分说二类，实则是以地大等为本的诸种变异。所谓对缘，是指与顺境相违背的饮食及心的散乱，而这种纤维变化成为变异的特定缘分，但总体而言是普遍相缘；正因如此，这些法辗转不息地相续不息。至于执著不放者，无法认识色法差异而厚此薄彼的缘故，故以“这是……等等”加以分辨，乃因因缘所示，如同病人示疾。因病轻易故示弱；因体柔软故扰乱感官；因作业精进故身色明净而殊胜。

Nanu cettha arogino tāva nidassanaṃ yuttaṃ tassa indriyabaddhasantānattā, suparimadditacammasudhantasuvaṇṇānaṃ pana kathaṃ. Na hi anindriyabaddharūpasantāne lahutādīni sambhavanti tathā dhātukkhobhapaṭipakkhapaccayābhāvato? Saccaṃ, mudukammaññasadisarūpanidassanamattametaṃ, na pana tattha idhādhippetamudutākammaññatāsabhāvato. Yadi evaṃ, kathaṃ tūlapicuādīsu lahubhāvādikanti? Na tattha paramatthato lahubhāvādikaṃ atthi, garubhāvādihetūnaṃ pana abhāvato tattha lahubhāvādivohāro.

但这里说病人如此示疾，实是体官受束缚相续不息故；若说其明净柔软殊胜，应如何成立？确实没有体官受束缚的缘起，相应的对顺境逆境无对缘起发生，故不会产生轻薄等相。若真如此，胡说哪些如秤砣等能生轻薄色相吗？实际上并无根本的轻薄等相，乃因没有重等原因，故轻薄色相才起。

Kammaṃ kātuṃ na sakkoti ekantena tāsaṃ paccuppannapaccayāpekkhattā, itarathā sabbadābhāvinīhi lahutādīhi bhavitabbaṃ siyāti. Adandhatālakkhaṇāti agarubhāvalakkhaṇā. Garubhāvassa vinodanaṃ khipanaṃ apanayanaṃ kiccametissāti garubhāvavinodanarasā. Kiñcāpi hi ayaṃ rūpānaṃ garubhāvaṃ vinodetuṃ na sakkoti, garurūpapaṭipakkhānaṃ pana adandharūpānaṃ vikārattā ‘‘jāti naṃ uppādetī’’tiādīsu viya pariyāyena garubhāvaṃ vinodeti nāma. Tassañhi vijjamānāyaṃ uppannarūpānaṃ agarubhāvoyevāti. Esa nayo mudutākammaññatāsu. Cetasikalahutādayo pana attano attano paccanīkānaṃ taṃtaṃakusaladhammānaṃ viddhaṃsakabhāvena pavattantīti vikāramattabhāvato nippariyāyeneva tāsaṃ taṃkiccatā labbhatīti daṭṭhabbaṃ. Lahuparivattitapaccupaṭṭhānāti adandhassa arogīpurisassa aparāparaṃ saṅkanti parivattanaṃ viya adandhaparivattanaṃ hutvā paccupaṭṭhānāti attho. Yassa rūpassa lahutā, tattheva vikārabhāvena upalabbhanato lahurūpapadaṭṭhānā. Evamitarāsupi. Athaddhatāti akathinatā. Attano mudubhāveneva sabbakiriyāsu aviruddhā hutvā paccupaṭṭhātīti avirodhitāpaccupaṭṭhānā. Mudu hi katthaci na virujjhati. Tīsupi ṭhānesu paṭipakkhatthe a-kāro. Dandhatādihetūnaṃ paṭipakkhasamuṭṭhānattā lahutādīnanti keci. Apare pana sattāpaṭisedheti vadanti. Sarīrena kattabbakiriyānaṃ anukūlatāsaṅkhāto kammaññabhāvo lakkhaṇametissāti sarīrakiriyānukūlakammaññabhāvalakkhaṇā. Akammaññaṃ dubbalaṃ nāma hotīti kammaññatā adubbalabhāvapaccupaṭṭhānā vuttā.

由于个体仅凭单一顺缘尚不能作业，必须依赖各种时常存在的轻薄等条件辅助，方可发生。所谓无力之相，是指无粗重之相。粗重之相须速除、速遣，乃为除粗之意。此等色相不能消除粗重，乃是由于粗色相及其变异的对立，使身体粗重相续，不会生出“产生”等变化。此即所谓轻薄作业。意识及精神之轻重，反映各自身心不善定之业，变化深厚，以致几无分别的轻薄作业作用。所谓“轻旋转对缘生”，是指身体粗重者若无病人那样的渐次收缩、旋转，精神类似旋转行为持续，随转而生，说明存在轻薄色相，此亦类同。所谓无粗重即粗重之缺失，意味着自身轻微柔和，不反对身体各项行为而延续呈现的状态。轻作业有时不会消失，在三种场合对立不作。关于粗重等原因对立成立，轻薄等因亦随之而起，亦有说各种根基失效者不同。身体能行自在应有轻柔活力之作业之标志，此即身体行为顺合柔软作业的特征。反之若无作业者，则称作业虚弱，此为无作业表现的虚弱状态。

§692

692.Rūpānamācayo yotiādīsu yo nipphannarūpānaṃ ādito cayo, yathāpaccayaṃ tato tato āgatassa viya cayoti vā ācayasaṅkhāto rūpānaṃ paṭhamuppādo vaḍḍhi ca, so upacayoti uddese vutto ‘‘upaññattaṃ upasitta’’ntiādīsu viya upa-saddassa paṭhamūpariatthadassanato. Yā pana tesaṃyeva rūpānaṃ anuppabandhatā anuppabandhavasena pavatti, sā santatīti pavuccati. Paṭisandhikkhaṇe hi rūpuppattiādicayabhāvato ācayo nāma, tato paraṃ yāva sattarasamacittuppādā vaḍḍhibhāvato upacayo nāma. Tadā hi rūpassa kammacittautūhi cayoyeva, na hāni. Atha vā yāva āhārasamuṭṭhāna rūpuppādo, cakkhādiuppādo vā, tāva upacayo nāma, tato paraṃ pana cutipariyosānaṃ santati nāma. Evañca katvā –

色法堆积及光亮等现象中，轮回生成的色法以条件依赖而有增减，符合堆积之义。所谓堆积，是指先条件所成色的聚集增多，也即色的初生长、倍增，记为初生起。色法紧密衔接、生起不间断者称为连续。于再生起如色受眼等外境生起时，即称为堆积；再者连续顺序上虽起色法增长，仍无损毁，即属堆积。又于饮食所集的色生起、眼等所起色生起处，亦称堆积；再者色受殆尽时段称为连续终止。此理顺如是，故……

‘‘Yo āyatanānaṃ ācayo, so rūpassa upacayo. Yo rūpassa upacayo, sā rūpassa santatī’’ti (dha. sa. 641-642) –

“谓：诸处之堆积者，即是色法之堆积；堆积即是色法的连续。”（《法句经·相应篇》641-642偈）

Evaṃ upacayasantatīnaṃ atthato nānattābhāvadīpanatthaṃ vuttāya pāḷiyā aṭṭhakathāyaṃ –

如此论说色法之堆积与连续，指出其本质存在差别指示之故，而本注疏对此加以详释。

‘‘Ācayo nāma nibbatti, upacayo nāma vaḍḍhi, santati nāma pavattī’’ti vatvā ‘‘nadītīre khatakūpasmiñhi udakuggamanakālo viya ācayo nibbatti, paripuṇṇakālo viya upacayo vaḍḍhi, ajjhottharitvā gamanakālo viya santati pavattī’’ti (dha. sa. aṭṭha. 641; visuddhi. 2.444) –

『积累』者，谓生起；『增长』者，谓增长；『相续』者，谓流转。就如河岸水渠中水流流动时，水量渐增称为积累，水满盈时称为增长，由升起至外流时称为相续。

Upamā vuttā. ‘‘Rūpānamācayo’’ti cettha bahuvacananiddesena uppādo nāma uppajjamānānaṃ vikāro. Vikāratte ca sati attano vikāravantadhammabhedabhinnattā ekakkhaṇepi uppajjamānānaṃ bahūnampi rūpānaṃ visuṃ visuṃyeva uppādavikārabhāvo, na piṇḍassevāti dīpitaṃ hoti. Na kevalañca rūpānameva uppatti īdisī, atha kho arūpadhammānampi uppādo rūpārūpadhammānaṃ jaratā, aniccatā, rūpassa lahumudukammaññatā cāti daṭṭhabbaṃ.

此处以比喻说明：『色之积累』，用复数表示，是指众多色法的生起变化。当变化生起时，因其自体有变化，乃多种色法在某一刹那皆随生起变化如火光，不是单一实体而是生起变化的现象。色法不仅仅有生起这种情形，非色法法亦然；色与非色法俱有生起、生灭、无常、轻柔和微妙的特性，应当观察。

§693

693.Jātirūpanti dīpitaṃ aṭṭhakathāsu ubhayassapi rūpuppādasabhāvattāti adhippāyo. Yadi evaṃ, kasmā vibhajja vuttaṃ? Bhagavatā tatheva desitattā. Bhagavatāpi kasmā tathā desitanti āha ‘‘vuttamākāranānattā’’tiādi. Ākāranānattaṃ heṭṭhā vibhāvitameva. Akkharassa paṭhamuppatti upacayo, punappunaṃ uppatti santati. Evaṃ tisamuṭṭhānarūpānampi daṭṭhabbanti evaṃ tesaṃ ākāranānattaṃ vaṇṇenti. Veneyyānaṃ vasena vāti tadā kira sotūnaṃ evaṃ cittaṃ uppannaṃ, ayaṃ jāti sabbesaṃ dhammānaṃ pabhavo, sayaṃ pana na kutoci jāyati, yathā taṃ ‘‘pakativādīnaṃ pakatī’’ti. Tesaṃ micchāgāhaṃ vidhamento ‘‘jāti nāma na aññā, upacayasantativasena ṭhitā rūpuppattiyeva pana tathā vuccati, sā ca yassa uppādo , tassa paccayeheva jātapariyāyaṃ labbhatī’’ti dassanatthaṃ upacayo santatīti dvidhā bhinditvā desetīti ācariyā.

色法等生起之义，在各种注解书中都称为生起伴随色之性。若果真这样，何以分说呢？世尊亦如是宣说。世尊以“说已见相”等语，显明生起之伴随性是对颜色相的分析。言语之初生是积累，反复生起即为增长。如此三种升起，亦当观察，其色相亦同此义。犹如指南针之针，在不同方位，所生心念虽异，而皆称为生起。诸多不正确见者断章取义称“生起无别，增长及相续色生起故得名，生起须依因缘，亦得生起循环”，此说分二讲解，方为师者。

Pubbantato pubbakoṭṭhāsato, anāgatabhāvatoti attho. Uppajjamāne rūpadhamme uppādo anāgatakkhaṇato ummujjāpento viya hotīti vuttaṃ ‘‘ummujjāpanaraso’’ti. ‘‘Ime rūpadhammā sampaṭicchatha ne’’ti niyyātento viya gayhatīti vuttaṃ ‘‘niyyātanapaccupaṭṭhāno’’ti. Paripuṇṇabhāvapaccupaṭṭhānatā upari cayo upacayoti imassa atthassa vasena veditabbā. Yathā uppādakkhaṇappattaṃ uppannaṃ nāma hoti ādikamme tappaccayavasena, evaṃ uppādakkhaṇagataṃ upacitaṃ nāma hotīti vuttaṃ ‘‘upacitarūpapadaṭṭhāno’’ti.

前者为先临先积，后者为未来存在。生起色法之生起，谓由未来刹那驱动升起，如火苗欲燃时称欲燃意。而欲燃之色法，言犹未决之成形性，乃为相继关系之观。完备之相继关系为积累增长者。譬如初生成之物，谓依初因缘生起，如是生起之积累称召集在目前色法。谓为积累之色相观。

Pavattilakkhaṇāti anuppabandhato uppattivasena pavattamānarūpānaṃ pavattananti lakkhitabbā. Anuppabandhanarasāti pubbāparavasena anuppabandhanakiccā. Asati hi uppāde pubbāparavasena anuppabandho na siyā. Anuppabandharasattāyeva anupacchedavasena gahetabbato āha ‘‘anupacchedapaccupaṭṭhānā’’ti. Pubbāparavasena ghaṭitarūpesu upalabbhanato vuttaṃ ‘‘anuppabandharūpapadaṭṭhānā’’ti.

流转之义，乃指非关联之生起现象之流转。当先前未关联，乃称之为前行作业。因为生起时若无前行，前行作业不成立。为无停断取相，故称为无停断之正随观察。以先行作业而觉察火苗等现象之觉知，即谓前行无断之色相观察。

§694

694.Jīraṇanti jiṇṇabhāvo, abhinavabhāvahānīti attho.

『老』者，指衰老之状态；『新』者，指新生之状态消失的义也。

Pākaṭā rūpadhammesu khaṇḍiccādibhāvena dantādīsu vikāradassanato, itarā tadabhāvato apākaṭā. Kāmaṃ rūpadhammānampi khaṇikajarā paṭicchannā eva, yā ‘‘avīcijarā’’ti vā vuccati. Arūpadhammānaṃ pana jarāya suṭṭhu paṭicchannabhāvadassanatthaṃ ‘‘pākaṭā rūpadhammesū’’ti avisesena vuttaṃ. Khaṇḍiccādivikāro pana khaṇikajarāya natthi. Rūpaparipāko rūpadhammānaṃ jiṇṇatā, jaraṃ pattassa bhaṅgo avassaṃbhāvīti vuttaṃ ‘‘upanayanarasā’’ti, bhaṅgūpanayanakiccāti attho. Sabhāvānapagamepītikakkhaḷattādisabhāvānapagamepi, ṭhitikkhaṇe hi jarā nāma, na ca tadā dhammasabhāvaṃ vijahati. Navabhāvo uppādāvatthā, tassā apagamabhāvena gayhatīti āha ‘‘navabhāvāpagamapaccupaṭṭhānā’’ti. Vīhipurāṇabhāvo viyāti vīhibhāvānapagamepi abhinavabhāvāpagamanakaro vīhipurāṇabhāvo viya. Vīhipurāṇabhāvo sabbāvatthāni apaneti, ayaṃ pana kevalaṃ uppādāvatthameva apaneti. Parito sabbato bhijjananti lakkhitabbāti paribhedalakkhaṇā. Niccaṃ nāma dhuvaṃ, rūpaṃ pana khaṇabhaṅgitāya na niccanti aniccaṃ, tassa bhāvo aniccatā. Sā pana ṭhitippattarūpaṃ ṭhitiyameva vināsanabhāvena saṃsīdentī viya hotīti saṃsīdanarasā. Yasmā ca sā bhaṅgabhāvato khayavayākāreneva gayhati, tasmā vuttaṃ ‘‘khayavayabhāvapaccupaṭṭhānā’’ti. Anukkamena vināso khayo nāma, dīpavaṭṭikāya saha telassa viya saha nirodho vayoti vadanti.

在显著的形色法中，如诸断裂等形态变化，于牙齿等处表现出转变；其他不显示此种状态的，则为非显著。欲界的色法亦为瞬时老朽所遮蔽，这种状态称为「无大苦无老」者。无色法因其良好遮蔽老朽本质，特别称为「于显著色法中」。断裂等变化则无瞬时老朽。色法成熟是色法的陈旧，称之为老朽，即获得老朽、断裂及消失，此即所得、丧失之意。由于本性消失而破坏性质，如结痂之性，亦如脂油固结消失，因此老朽之时仍存法性，不是性质消亡。新生的存在是生起的因缘，由灭尽而消散，称为「新生灭尽及其相随」。陈腐存在是消散连带伴随更新之存在，正如陈腐存在。陈腐存在除一切具因缘，然此仅指生起因缘。周围诸法皆为破坏，应以区分标示。常常是永恒，色因断碎必非永恒，故色法存在为无常。此份保持形态的存在仅为存在，因灭亡而如同干枯消瘦般溃败，称为「溃败相」。由于这种破坏性，是依据消失原因破坏，故曰「消亡及消失的相随」。没有渐次消亡之灭，灭即消失，如灯蜡与灯油一同消灭，故谓之灭。

§696-7

696-7.Samodhānatoti rāsito. Kecīti abhayagirivāsino. Middharūpassa vadanasīlā, middhavādo vā etesanti middhavādino. Middharūpaṃ nāmāti utucittāhāravasena tisamuṭṭhānaṃ middhaṃ nāma rūpaṃ. Te paṭikkhipitabbāti sambandho. Kathaṃ paṭikkhipitabbāti āha ‘‘munīsī’’tiādi. Natthi nīvaraṇāti sotāpattimaggena vicikicchānīvaraṇassa, anāgāmimaggena kāmacchandabyāpādakukkuccanīvaraṇānaṃ, arahattamaggena thinamiddhanīvaraṇānañca pahīnattā. Ayañhettha adhippāyo – yadi middhaṃ rūpaṃ siyā, appahātabbaṃ bhaveyya. Rūpakkhandho abhiññeyyo pariññeyyo na pahātabbo na bhāvetabbo na sacchikātabbo. ‘‘Katame dhammā nevadassanenanabhāvanāyapahātabbā. Catūsu bhūmīsu kusalaṃ, catūsu bhūmīsu vipāko, tīsu bhūmīsu kiriyābyākataṃ, rūpañca nibbānañca, ime dhammā nevadassanenanabhāvanāyapahātabbā’’ti (dha. sa. 1407) vacanena rūpadhammānaṃ pahānābhāvato. Evañca sati tassa nīvaraṇabhāvo virujjheyya nīvaraṇānaṃ pahātabbattā. Na hi nīvaraṇānaṃ appahātabbatte –

「聚合」谓粘连。此谓一些住于阿波罗山（阿怕耶山）的人。有些以困倦表露面容、行为及言语，这些人即称为困倦者。困倦即因心气不调，三种困乏而生之一，名困乏为身体状态。他们应被止息。如何止息？谓「贤士」等语。无有障碍，斯迦摩道者无疑障碍，阿那含道者无欲及嗔恨、忧愁及悔恨障碍已断，阿拉汉道者昏沉及困乏障碍已除。此为治理法――若有困乏身，应予放弃。色蕴应得知、明了，不可弃，不可修，不可证得。哪些法因不显现故应舍弃？即四圣地中善法，四圣地中果报，三圣地中未成业，色及涅槃，这些法因无显现不可舍弃。如此，念应解除障碍，障碍因应舍弃。障碍不可不舍。

‘‘Yā me kaṅkhā pure āsi, taṃ me akkhāsi cakkhumā;

「昔时我心怀疑，今当以眼见示我；贤士如来，我所无有障碍。」（《相应部》卷5经文546）

Addhā munīsi sambuddho, natthi nīvaraṇā tavā’’ti. (su. ni. 546) –

『诚然，你是牟尼、是正自觉者，你无诸盖。』（《经集》第五四六偈）——

Nīvaraṇappahānena bhagavato thomanaṃ yujjeyya. Yadi siyā, ‘‘rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahathātiādivacanato (ma. ni. 1.247; saṃ. ni. 3.33-34) rūpassa pahātabbatāpi paññāyatīti? Taṃ na, tabbisayachandarāgappahānassa tattha adhippetattā. Tenāha bhagavā ‘‘yo, bhikkhave, rūpe chandarāgavinayo, taṃ tattha pahāna’’nti. Na ca panetaṃ na sakkā vattuṃ etthāpi ‘‘tabbisayachandarāgappahānavaseneva vutta’’nti sādhakavacanabhāvato, kāmacchandādīnaṃ tattha pahānassa anadhippetattā ca, tasmā ‘‘natthi nīvaraṇā tavā’’tiādivacanehi virujjhanato na middhaṃ rūpanti.

凭借解除障碍，应当效法尊者世尊。若有言说「色法，阿比库们，并非你们所有，尔等应舍弃」等语（《中部》长部一卷247；《增支部》三卷33-34），即表明色可舍。但若非生灭烦恼于此为止，如此舍色言辞即不成立。因无欲贪及憍慢戒断，故世尊言「比库们，若舍弃色之欲贪」，非说此处色应舍弃。依修行者言，不可言此色乃欲贪之舍弃故舍色。因以「尔等无障碍」等语而否定困乏色。

Yadi pana paro daḷhamūḷhaggāhitāya taṃvisayachandarāgappahānavaseneva nīvaraṇappahānaṃ adhippetanti sakavādaṃ oḍḍeyya, tassa tannisedhanatthaṃ puna thinamiddhanīvaraṇassa avijjānīvaraṇena saha sampayogavacanañca āharanto āha ‘‘thinamiddhanīvaraṇa’’ntiādi. Thinamiddhanīvaraṇañceva avijjānīvaraṇañca nīvaraṇena sampayuttanti sambandho. Idaṃ vuttaṃ hoti – ‘‘catūhi sampayogo’’ti (dhātu. 3) vacanato arūpadhammānameva aññamaññassa sampayogo labbhati, na rūpadhammānaṃ aññamaññaṃ arūpena vā, tasmā yadi middhaṃ rūpaṃ siyā, na taṃ sampayogavacanamarahatīti. Atha siyā – yathālābhavacanamettha sakkā viññātuṃ, ‘‘sakkharakathalampi macchagumbampi carantampi tiṭṭhantampī’’tiādīsu (dī. ni. 1.249) viya. Yathā hi ‘‘sakkharakathalikaṃ macchagumbampi carantampi tiṭṭhantampī’’tiādīsu sakkharakathalikassa caraṇāyogato macchagumbāpekkhāya caraṇaṃ, ubhayāpekkhāya ṭhānanti evaṃ yathālābho yojīyati, evamidhāpi thināpekkhāya sampayogavacanaṃ, ubhayāpekkhāya nīvaraṇavacananti? Tampi na, rūpabhāvasseva asiddhattā. Siddhe hi rūpabhāve asambhavato yathālābhayojanā yujjeyyāti. Ettakeneva middhassa arūpabhāve siddhepi yathā dvikkhattuṃ bandhaṃ subandhaṃ hoti, evamanekasuttasādhitaṃ appadhaṃsiyaṃ hotīti paṭṭhānappakaraṇe ‘‘nīvaraṇaṃ dhammaṃ paṭicca…pe… paccayā’’ti (paṭṭhā. 3.8.8) imassa vibhaṅge ‘‘arūpe…pe… uppajjatī’’ti (paṭṭhā. 3.8.8) vuttaṃ arūpabhavuppattimpi āharanto āha ‘‘mahāpakaraṇapaṭṭhāne’’tiādi. Jhānanikantiādīnampi dhammato lobhādibhāvato kāmacchandanīvaraṇādīhi abhinnattā vuttaṃ ‘‘kāmacchandanīvaraṇa’’ntiādi.

若他人坚持以坚固执著为根由，将色之欲贪舍弃视为障碍之解除，而止于此，此说可驳倒。因困乏及无明障碍相系，故次生出「昏沉困乏障碍」一语。此二障碍因缘俱生连接。此言谓「四种相续」。《界译》三卷述，无色法相续互生，非色法相续无色法，故色若为困乏障碍则不当言有相续。若言有，如「蜜蜂、蜘蛛、鱼群游动、静立」等例，捕捉其行动及状态相续，如此对应昏沉观察相续之言？亦不可。盖因色法本质不成，故无法成此类相续。若成必不成色法。如此中道，昏沉无色时虽成相续，但因色法本质不成，其相续不成立。故先贤经卷说「以障碍为因缘……所成。」此即「无色法起」之说。禅定诸类中因贪嗔障碍之缘亦称为「欲贪障碍」。

Ettha siyā – ‘‘pañcime, bhikkhave, āvaraṇā nīvaraṇā’’tiādīsu (a. ni. 5.51) thinamiddhassa nīvaraṇabhāvena ekato āgatattā idhāpi ‘‘thinamiddhanīvaraṇa’’nti ekato vuttaṃ, thinameva ca pana arūpabhave uppajjati thinamiddhanti? Tayidamasāraṃ, kukkuccassa na gahitattā. Yadi hi ekato gahitamatteneva idhāpi ekato gahaṇaṃ siyā, kukkuccassapi tattha ekato vuttassa idha gahaṇaṃ sambhaveyya, na ca panevaṃ atthi uddhaccanīvaraṇantveva vuttattā, tasmā na tassa arūpabhavuppattiṃ sakkā paṭibāhitunti. Ādi-saddena ‘‘kevalo hāyaṃ, bhikkhave, akusalarāsi, yadidaṃ pañca nīvaraṇā (a. ni. 5.52), ime pañca nīvaraṇe pahāya, vigatathinamiddhoti tassa thinamiddhassa cattattā vantattā muttattā pahīnattā paṭinissaṭṭhattā, tena vuccati vigatathinamiddhoti, idaṃ cittaṃ imamhā thinamiddhamhā sodheti visodheti parisodheti moceti vimoceti parimoceti vā’’ti (vibha. 551) evamādiṃ pāḷiṃ saṅgaṇhāti.

这里可能是说——「比库们，所谓的五种盖碍、障碍」等（引自《增支部·五十一经》）中，昏沉作为障碍的表现形式，单独列出，今此也出现“一处称为昏沉障碍”。可是昏沉究竟是如何实义上产生于无色界呢？昏沉者何以专属于无色界？其义即在此，此乃因对忧郁的执着所致。若单就一处承认有昏沉障碍存在，那么作为执着者，无论如何亦应能于此处承认忧郁的存在，于能于如实所言的掉举障碍中，（昏沉）障碍的产生理应成立。故此不可阻止昏沉生于无色界。起首以言说「唯独，这五盖障碍，为一切不善之根源」，（引《增支部·五十二经》）其中说这五种盖障碍已被舍弃，达至消灭昏沉、去除昏沉、断尽昏沉、灭除昏沉、净除昏沉、解脱于昏沉。由是称为净除昏沉。此谓心由此处昏沉而获净化、澄清、清洁、解脱、释放、完全解脱。（《毗婆沙论》551页）如此收括巴利语经文。

Yadipi siyā duvidhaṃ middhaṃ rūpaṃ, arūpañca. Tattha yaṃ arūpaṃ, taṃ nīvaraṇesu desitaṃ, na rūpanti? Tampi na, visesavacanābhāvato. Na hi visesetvā middhaṃ nīvaraṇesu desitaṃ ‘‘yadapi, bhikkhave, thinaṃ, tadapi nīvaraṇaṃ, yadapi middhaṃ, tadapi nīvaraṇaṃ, thinamiddhaṃ nīvaraṇanti iti hidaṃ uddesaṃ āgacchatī’’ti avisesena vuttattā, tasmā middhassa duvidhataṃ parikappetvāpi na sakkā nīvaraṇabhāvaṃ nivattetuṃ. Sakkā hi vattuṃ yaṃ taṃ arūpato aññaṃ middhaṃ parikappitaṃ, tampi nīvaraṇaṃ middhasabhāvattā itaraṃ nīvaraṇaṃ viyāti. Yadi middhassa rūpabhāvaṃ na sampaṭicchatha, kathaṃ bhagavato niddā hoti, nanu middhassa ‘‘niddā pacalāyikā’’tiādinā vibhaṅge vuttattā niddābhāvo siddhoti? Nayidamevaṃ, itthiliṅgādīsu viya niddāhetuno middhassa niddābhāvena vibhattattā. Evampi niddāhetuno middhassa abhāvato kathaṃ bhagavato niddāti ce? Sā bhagavato natthīti na sakkā vattuṃ ‘‘abhijānāmi kho panāhaṃ aggivessana…pe… divā supitā’’tiādivacanato (ma. ni. 1.387) na niddā bhagavato middhena, atha kho sarīragelaññena, tañca bhagavato natthīti na sakkā vattuṃ ‘‘piṭṭhi me āgilāyati, tamahaṃ āyamissāmī’’ti (ma. ni. 2.22; saṃ. ni. 4.243) vacanato. Na cettha evamavadhāraṇaṃ daṭṭhabbaṃ ‘‘middhameva niddāhetū’’ti, tasmā aññopi atthi niddāhetu. Ko pana soti? Sarīragelaññaṃ, tasmā na bhagavato niddā middhahetukāti daṭṭhabbaṃ.

虽然昏沉分为两种，一种具形，另一种非具形。其中非具形者，岂非障碍中所说者吗？非也。因无特称之故。并未特指昏沉为障碍，即使说“比库们，昏沉也是障碍，昏沉就是昏沉障碍”，此说明未详述。故即使设定为昏沉有两类，也不可认为均为障碍。可说，非具形障碍中另有他障碍。假如昏沉无形态表现不成立，当佛陀说“昏沈为催眠之因”等有所别述时，则昏沉无体现乃不成立。佛陀所说之昏沉为催眠之因，乃依女性等起因分类区别。因此如催眠之因中无昏沉则无昏沉之故不成立。因佛陀表明“吾知白昼安睡”之言非由昏沉，且“吾皮肤发炎当治疗”亦非昏沉之故。若断定“昏沉即催眠之因”，则必另有催眠之因。何者？身热皮肤发炎，故佛陀催眠非由昏沉，理应见。

§698

698.Visuṃ visuṃ abhāvaṃ dassetvāti vāyodhātuādito visuṃ visuṃ natthibhāvaṃ dassetvā. Kathaṃ pana so dassitabboti āha ‘‘vāyodhātuyā’’tiādi. Tattha kāyabalaṃ nāma atthato vāyodhātuyā pavattiākāraviseso tassā vipphārabhāvato. Yato bālānaṃ balanti vadantīti vuttaṃ ‘‘vāyodhātuyā gahitāya balarūpaṃ gahitamevā’’ti. Sambhavo kāmadhātuyaṃ ekaccasattānaṃ indriyaparipākapaccayo āpodhātuyā pavattiākāravisesoti āha ‘‘āpodhātuyā sambhavarūpa’’nti. Gahitāya gahitamevāti sambandho. Upacayasantativinimutto rūpuppādo natthi, uppādāvatthāya ca aññā jāti nāma natthevāti vuttaṃ ‘‘upacayasantatīhi jātirūpa’’nti. Kammasamuṭṭhānassapi rogassa visabhāgapaccayasamuppanno dhātukkhobho āsannakāraṇaṃ , pageva itarassa. So atthato rūpadhammānaṃ pākāvatthā ṭhitibhaṅgakkhaṇesu eva siyāti vuttaṃ ‘‘jaratāaniccatādīhi rogarūpaṃ gahita’’nti.

698. 显示五行殊异存在，谓风、空气等诸元素完全显现与完全灭失。如何显现？言谓“风元素等”。所谓身力，即由风元素推动成。风元素因破坏而生变异形态。所言“愚人谓有力量风元素所持”，即是如此。又有欲界元素，某些众生感官成熟之因由水元素变异而起，称“水元素之生成形态”。“相互连续且消散，不存在连续生成的物质”，谓物质无恒常连续。于因缘条件中，疾病因条件不净发生，如此乃至他因。实质即为物质成分成熟、破坏之过程。因此称为“由衰老、无常等病理构成之疾病”。

§699-704

699-704. Rūpāni samuṭṭhahanti jāyanti etehīti rūpasamuṭṭhānāni. Kāni pana tānīti āha ‘‘utucittāhārakammānī’’ti.

699-704. 色法聚合即生起与现起，谓此则为色聚合。何者为色法？答曰“适时饮食所造之行为”。

Āhāro rūpahetuyoti ettha iti-saddo pakkhipitabbo, kammaṃ, utu ca cittañca āhāroti ime rūpahetuyoti. Rūpahetuyoti ca rūpassa janakapaccayāti attho. Tenāha ‘‘etehevā’’tiādi. Ekamekaṃyeva samuṭṭhānaṃ etesanti ekasamuṭṭhānā. Nanu ekato eva paccayato paccayuppannassa uppatti natthīti? Saccaṃ natthi, rūpajanakapaccayesu ekatoti ayamettha abhisandhi. Aṭṭhindriyānīti cakkhādīni pañca, itthipurisindriyadvayaṃ, jīvitañcāti aṭṭhindriyāni. Kāyavacīviññattivasena viññattidvayaṃ.

所谓饮食为色之因，即以此语言指出色法之生起因。饮食广义包括业、季节与心识。所谓色生起因，即色之生成条件。故说“此即彼”，意谓每一色集合为一色法聚合。岂非单一缘由不能生而独立存在？无疑也无此理。于色法生成因中说单一缘是无义，此即误会。八根，即眼等五官，男女两种根性，及生命，是八根。依身体与识别二法差别，可言二根。此处说“二”是指或由心，或由季节所成为，非同一瞬间而生相互因缘关系。

Dvīhīti koci cittena, koci utunā cāti evaṃ dvīhi. Na hi ekasseva dve ekakkhaṇe paccayā honti. Evaṃ sesesupi. Utuāhāra…pe… katanti ekekaṃ utunā, āhārena, cittena cāti tīhi kataṃ. Catasso cāpi dhātuyoti cattāri mahābhūtāni. Tāni hi nissattanijjīvaṭṭhena dhātūti vuccanti. Kammādīhi catūhi bhavantīti catubbhavā. Dveti jaratā aniccatā.

所谓二者，即或由心而有，或由季节、饮食而有，如此列举三者。四大元素则为四种，谓地、水、火、风，称为四大元素。此谓无自性永恒之有，名曰元素。因业等所起，有生灭之四法。二者指老与无常等。

§705-6

705-6. Idāni missakasamuṭṭhānānipi gahetvā taṃtaṃpaccayajātānaṃ gaṇanaparicchedaṃ dassetuṃ ‘‘kammenā’’tiādi vuttaṃ. Tattha aṭṭhindriyāni vatthu suddhaṭṭhakaṃ santatyūpacayākāsāti vīsati kammajā. Viññattidvayaṃ saddo lahutādittayaṃ suddhaṭṭhakādayo ekādasāti sattarasa cetasā jāyare, cittajāti attho. Saddo lahutādittayaṃ suddhaṭṭhakādayo ekādasāti dasapañceva pannarasa utunā jāyare. Lahutādittayaṃ suddhaṭṭhakādayo ekādasāti cuddasa āhārato. Jaratāaniccatāhi te aṭṭhasaṭṭhi ca hontevāti sambandho.

705-6. 现在，即便取诸多聚合的错乱现象，也应展示对这些因缘所生现象进行分类计数的方式，称为‘因业’等。其中文说八根为素材纯正持久相续，即二十因业生。至于识的二分，即声、光，及纯正持久等共十一种，为七种根由心理现象；指心理之生起。声、光及纯正持久等共十一种，为十五种感官元素随季节生。轻、重、热三种纯正持久等十一种，为十六饮食所生。由老死（即无常）现象则有六十八种关联。

§707-8

707-8. ‘‘Jaratā…pe… samuṭṭhitā’’ti vatvā puna tattha kāraṇaṃ dassetuṃ ‘‘jātassā’’tiādi vuttaṃ. Tattha jātassa pākabhedattāti jaratāya jātadhammassa pākattā, aniccatāya ca bhedattāti attho. Idaṃ vuttaṃ hoti – jaratāaniccatā nāma uppannadhammassa honti, no uppajjamānassa. Yadi hi uppajjamānassa siyuṃ, tadā tāsampi jāyamānattapariyāyo yujjeyya. Uppannadhammassa pana jātito paraṃ imāsaṃ sambhavato na jāyantīti vattuṃ vaṭṭatīti. Yadi pana koci tesampi jātabhāve ko virodhoti paṭipajjeyya, tassa taṃ duggāhaṃ vidhamento āha ‘‘jāyeyyu’’ntiādi. Hontu nāma tesampi pākabhedā, tadāpi ko virodhoti āha ‘‘na hī’’tiādi. Pāko na paripaccatīti sambandho, etena na bhijjatīti dīpitaṃ hoti. Pakkassa hi bhaṅgo niyato. Bhedo vā na ca bhijjatīti etthāpi pākabhāvopi vuttova. Na hi apakkaṃ bhijjatīti, aññathā uppādabhaṅgānaṃ anaññattappasaṅgato. Natthi tanti pākabhedānaṃ paccanaṃ bhijjanaṃ natthīti vuttamevatthaṃ saṅkhipitvā āha.

707-8. 云『老死……等俱现生』时，再说因由以示义理，称为‘生者其理’等。所谓生者果熟异，即老死之果熟乃其生相；无常异则是义。此文意为：老死与无常名为已生现象，不作当下发生之故。若当下发生，则亦应有其生起过程。已生现象中，生者已过，故无现起，诸现象因其已断而无续，此理成立。若有人对现生诸相反对而遵行，致难断灭，则说‘应但使生起’等。虽有果熟，但反对声‘不应’者不除。果熟非仲偏即灭，故此不坏。断灭的必然，由此说果熟无立足。果熟与断灭理亦同理，非因他生而生；此乃简要说明。

Ettāvatā ca kiṃ vuttaṃ hoti? Yadi jaratāaniccatā kenaci paccayena jāyeyyuṃ, tadā uppannassa nāma jarāya, bhaṅgena ca bhavitabbanti tesaṃ jaratāaniccatāpi siyuṃ, na ca panetā upalabbhanti. Kasmā? Yasmā na jaratā aññajarāya jīrati, bhijjati vā, na ca bhaṅgo aññena bhaṅgena bhijjati, jīrati vā, itarathā sāpi jarā aparāya jarāya, bhaṅgena ca jīrati, bhijjati, so ca bhaṅgo aññāya jarāya, aññena bhaṅgena jīrati, bhijjatīti anavaṭṭhānappasaṅgatoti vuttaṃ hoti.

那么，文中是什么意思呢？若老死无常能因某因缘而生起，则已生相应以老死与断灭为本，其老死无常亦应存在；但事实并不如是，因老不生于他老，亦非断灭生于他断灭，老死无常各自因自生起而断灭，互不相生，故无交互生。此谓无相续关联。

§709-10

709-10.‘‘Jātassā’’tiādi nigamanaṃ. Atha vā uttari vattabbacodanāya phalaṭhapanaṃ. ‘‘Siyā katthacī’’tiādi paramatāsaṅkanaṃ. Etthāti etasmiṃ ‘‘jaratāaniccatādvayaṃ na paccati, na bhijjati vā’’ti adhikāre. Rūpassūpacayotīti iti-saddo ādiattho, tena ‘‘rūpassa upacayo santatī’’ti vacanenāti attho. Evaṃ pākopi paccatu, bhedopi paribhijjatūti sambandho. Ayaṃ panettha adhippāyo – yathā kammādīhi uppajjanakarūpaniddese ‘‘katamaṃ taṃ rūpaṃ upādinnaṃ? Cakkhāyatanaṃ…pe… kāyāyatanaṃ itthindriyaṃ purisindriyaṃ jīvitindriyaṃ, yaṃ vā panaññampi atthi rūpaṃ kammassa katattā rūpāyatanaṃ…pe… phoṭṭhabbāyatanaṃ ākāsadhātu rūpassa upacayo rūpassa santati kabaḷīkāro āhāro’’tiādinā (dha. sa. 652) upacayasantatīnaṃ niddiṭṭhattā jāti jāyatīti dīpitaṃ hoti tassā aparajātiyā abhāvepi. Evaṃ jarābhaṅgānaṃ aparajarābhaṅgābhāvepi jīraṇaṃ, bhijjanañca sampaṭicchitabbaṃ, itarathā jātiyāpi bhedanā tadavatthāyevāti.

709-10. 『生者其理』等结语。又为继续讨论陈述果，用以否定最高看法。所谓‘此处老死无常二者不生，不坏等’，此乃针对‘色之聚合’。云‘色之聚合相续’，意即因缘应相续；故果熟与断灭理相辅。此乃比喻为主，例如业等生起假说中问‘何等色为所取色？’自眼根二十等受色根及识所依八色等。色之聚合相续乃该生起理基础。由此可证无后续生起也无后续断灭。即使无后续之生灭，也应有老死断灭；以别理否定生灭即可。

§711

711.‘‘Nacevā’’tiādi yathāsaṅkitaparamatassa paṭikkhipanaṃ. Yadi jāyatīti na viññātabbaṃ, evañca sati niddese kasmā vuttanti āha ‘‘jāyamānassā’’tiādi. Idaṃ vuttaṃ hoti – asatipi jātiyā jāyamānatte jāyamānānaṃ dhammānaṃ abhinibbattibhāvato tassā tappaccayabhāvavohāro anumatoti tattha vuttā, na pana paramatthato jāyamānattā. Jāyamānassa hi abhinibbattimattaṃ jāti, tasmā asiddhena asiddhasādhanametanti.

711. “不然”之理，运用针对最高疑见的反驳。若认‘生相’不能认知，即无明中生相不被觉知，则根据此念，何以说‘生者其理’等？此处所说是基于非真实的生相，生故生相之果实乃待他因缘因果所牵引，不由本体生起故。因此用以否定本质上真实生起，而仅说基于现象契合的生相名称。

§712-7

712-7.‘‘Tatthā’’tiādinā punapi paramatāsaṅkaṃ katvā paṭikkhipati. Tattha yesaṃ dhammānaṃ yā jāti, sā tappaccayattavohāraṃ, abhinibbattisammutiñca labhatevāti sambandho. Tathāti yathā labhateva, tathā. Yaṃtaṃ-saddā hi abyabhicāritasambandhā. Tesaṃ dhammānaṃ paccayā etissāti tappaccayā, tassā bhāvo tappaccayattaṃ, tappaccayattena pavatto vohāro tappaccayattavohāro, taṃ kammapaccayabhāvādivohāranti attho. Abhinibbattisammutinti abhinibbattati jāyatīti evaṃ abhinibbattivasena pavattasammutiṃ. Kammādisambhavanti kammādicatupaccayasamuṭṭhānaṃ. Janakānaṃ paccayānaṃ ānubhāvakkhaṇuppāde abhāvatoti sambandho. Ayaṃ panettha attho – ye te rūpānaṃ janakapaccayā, tesaṃ taduppādanaṃ pati anuparatabyāpārānaṃ yo so paccayūpalakkhaṇiyo kiccānubhāvakkhaṇo, tadā jāyamānānaṃ dhammānaṃ vikārabhāvena labbhamānataṃ sandhāya vineyyapuggalavasena jātiyā paccayato jātattaṃ anuññātaṃ tato pure , pacchā ca anupalabbhamānattā, evañca katvā vuttaṃ ‘‘jātiyā pana labbhatī’’ti. Jarābhaṅgānaṃ pana paccayānubhāvakkhaṇato uttari ṭhitibhaṅgakkhaṇesu labbhamānattā na evaṃ anuññātuṃ sakkāti, jātiyā pana labbhati so vohāroti adhippāyo. Tappaccayattavohārantiādigāthādvayaṃ nigamanavasena vuttaṃ.

712-7. 从‘因彼’开始，反复归谬，否定最高见。其谓，此等诸法之生，乃因彼因缘之连续生起与相续；因缘之性即如此。生，即是相续无间断。上述梵语之‘以相续无违’关系为例，诸法因缘相续而生。生相续即因缘生理，依此可知业等因缘集生起。类比人身等生存因缘累积种种而成，但若无因缘同现则不可生存。此即‘因彼’之义。色之生因依赖如是生起亦复如是; 老死断灭之因缘亦同；老死断灭皆应相续现行，而非忽生忽灭。由此得知生相之存在，生起及灭尽皆应细致观察，生灭法则亦当掌握。

§718-9

718-9. Atha kiṃ imāya gīvākaṇḍūyāya, nanu vuttaṃ bhagavatā suttante ‘‘jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppanna’’nti (saṃ. ni. 2.20), tasmā kathametaṃ vuccati, jaratā aniccatā ceva na kehici samuṭṭhitāti yo vadeyya, tassa vitakkaṃ dassetvā paṭikkhipituṃ ‘‘anicca’’ntiādi vuttaṃ. Kasmā na vattabbanti āha ‘‘sā hi pariyāyadesanā’’ti. Pariyāyadesanattameva vibhāvetuṃ ‘‘aniccāna’’ntiādi vuttaṃ. Tathā-saddena ‘‘saṅkhatāna’’nti saṅgaṇhāti.

那么，对于这根喉结骨，难道世尊在经中没有说“老死，是无常的、因缘所生的”(《增支部·第二集》)吗？因此，怎样才能这样说呢？有人说，由于衰老的无常性未曾集聚成熟，所以不能说其为无常，这是持有这种看法的人。为了显示他的思惟错误，才用“无常”等词语加以否定。但为何不应说“这乃是变化说”？因为“变化说”一词恰恰是用以说明“无常”等词的意义。正因如此，才用“因缘所聚合之法”这一词汇予以涵摄。

§720-3

720-3.Aniccaṃsaṅkhatañcāti ca-saddena ‘‘paṭiccasamuppanna’’nti saṅgaṇhāti. Ayañhettha adhippāyo – aniccasaṅkhatadhammānaṃ jarāmaraṇattā tesu santesu hoti, asantesu na hoti. Na hi ajātaṃ paripaccati, bhijjati vā, tasmā taṃ jātipaccayataṃ sandhāya ‘‘jarāmaraṇaṃ saṅkhataṃ paṭiccasamuppannaṃ, tatoyeva ca anicca’’nti pariyāyena sutte āgataṃ. Yathā viññattiādīnaṃ nippariyāyato cittasamuṭṭhānatābhāvepi cittajānaṃ vikārattā cittasamuṭṭhānabhāvoti. Viññattiyo viyāti ca nidassanamattaṃ daṭṭhabbaṃ lahutādīnampi cittajādibhāvassa pariyāyeneva icchitattā. Nippariyāyena aṭṭhāraseva nipphannarūpāni kammādisamuṭṭhānānīti. Tayanti jātijarābhaṅgasaṅkhātānaṃ lakkhaṇarūpattayaṃ.

“无常及因缘所成”这两词是同义的“因缘所生”。这里的主要教义是：无常的因缘所成法因老死而存在于有生起之处，而在未生起处则不存在。实则未生之法不会成熟腐烂，所以经中以缘起相续为根据说“老死，是因缘所成的无常” 。例如，诸色等对心生起及其消失，虽无常毁灭，但心流不息，称其为心所生起的变化。诸种感官现象及心之生成，轻微诸相，乃至诸业之起用，皆以变化的缘起义为欲证。变化的意义是八十八种已结式的由业等所生起之法。这三种是生、老、坏的因缘所成的特征和类型。

Khaṃpupphaṃvāti ākāsakusumaṃ viya. Yathā ākāsakusumaṃ sabbaso ajātattā natthi, evamidampi natthīti attho. Niccaṃ vāsaṅkhataṃ viyāti yathā asaṅkhataṃ nibbānaṃ kenaci asaṅkhatattā niccaṃ dhuvaṃ, evamidampi kenaci asaṅkhatattā niccaṃ sassataṃ vāti attho. Nobhayaṃ panidanti idaṃ pana ubhayampi khaṃpupphaṃ viya no natthi, na ca nibbānaṃ viya asaṅkhataṃ vāti attho. Nissayāyattavuttitoti jāyamānaparipaccamānabhijjamānānaṃ jātiādimattabhāvena jāyamānādinissayapaṭibaddhavuttittā. Tameva nissayāyattavuttitaṃ samatthetuṃ ‘‘bhāve pathaviyādīna’’ntiādi vuttaṃ. Ayaṃ panettha saṅkhepattho – pathavīādīnaṃ nissayānaṃ bhāve jātiādittayaṃ paññāyati, tasmā no natthi, yasmā ca tesaṃ abhāve na paññāyati, tasmā na niccanti imameva ca abhinivesaṃ nisedhetuṃ bhagavatā jātiyā catujattaṃ, jarāmaraṇassa ca aniccādipariyāyo vuttoti daṭṭhabbaṃ.

所谓“空花”，如同虚空之花。就像虚空之花全然无来处，这里的“无来处”指无永恒与常定无生。虽是恒常的缘起法，如涅槃的无生永恒，无有生灭的缘起之常定存在；意指于某方面呈现无生、恒常的义理。此处无二，不是此“空花”亦非涅槃的无生常定。所谓依止生起，是说众生正在生起、成熟、衰老、灭亡，是依于生起等正性的缘起而生起的。依据这个实性，故说“生起地、水等三界”等的存在，体现出因地等缘故的生起、成熟等特点。此处的简略意旨说明：此乃地、水等缘生起的生起诸法的细目，故不可误以为不生不灭；且因其不存在故，不可能常久不变。因此，世尊以此四种出生为依止，讲述生起四相及老死等的无常变化义，须知其理。

§724-5

724-5.Nipphannāni nāmāti ‘‘rūpassa paricchedo, rūpassa vikāro, rūpassa lakkhaṇa’’ntiādinā paricchedādibhāvaṃ atikkamitvā attano kakkhaḷattādinā sabhāvena paricchijja gahetabbattā, apariyāyeneva kammādipaccayehi nipphannattā vā nipphannāni nāma. Tabbiparītato anipphannā.

所谓“已结者”指“色的分割、色的变化、色的标记”等等超越了色体刚硬等微妙之处，经由整体审度而应予分别、摄受，这种无变通的由业因缘成就的存在叫做“已结法”。与此相对的则是“未结法”。

Sesakā anipphannāti sutvā paro aniṭṭhaṃ āpādento āha ‘‘yadi hontī’’tiādi. ‘‘Tesamevā’’tiādinā pana taṃ paṭikkhipati. Kāyavikāro kāyaviññatti nāma, vacīvikāro vacīviññatti nāma, chiddaṃ vivaraṃ ākāsadhātu nāma, lahubhāvo lahutā nāma, mudubhāvo mudutā nāma , kammaññabhāvo kammaññatā nāma, nibbatti upacayo nāma, pavatti santati nāma, jīraṇākāro jaratā nāma, hutvā abhāvākāro aniccatā nāmāti evaṃ tesaṃyeva aṭṭhārasannaṃ nipphannarūpānaṃ vikārabhūtattā nipphannā ceva saṅkhatā ca, tesaṃyeva ca rūpānaṃ vikārattā te asaṅkhatā nāma kathaṃ bhaveyyuṃ, nipphannā ceva saṅkhatāti sambandhaṃ katvā yadi anipphannarūpānaṃ nissayabhūtā nipphannarūpā saṅkhatā, tesaṃ pana vikārabhūtā kathaṃ asaṅkhatā nāma hontīti atthaṃ vaṇṇenti. Tesaṃ adhippāyena nipphannā cevāti va-kāro āgamasiddhoti daṭṭhabbaṃ.

闻“部分未结”，彼他者怀疑“不真实如是”，故作说“如果它们存在……”等语。然以“彼亦如是”反驳弃绝之见。所谓身体变化，名为“身体识”；语言变化，名为“语言识”；虚空断彻，名为“空间界”；轻薄性为“轻薄”；柔软性为“柔软”；活动性为“运动性”；生成为“生起”；流转为“流续”；衰老形态为“衰退”；止灭形态为“无常”等。由此可见，这十八种已结形态皆具变化特性，故称已结即为因缘所成。以此说明，这些未结形态若依于已结形态，是已结；而已结形态具有变化属性，如何可能是非因缘所成？其教义说明已结即是缘起，于诸经典已被确立。

§726-7

726-7.Itthibhāvo…pe… vaṇṇitāti phalaṭhapanaṃ. ‘‘Evaṃ sante’’tiādi codanā. ‘‘Aññaṃ panā’’tiādi parihāro. Tattha cakkhukāyapasādānaṃ, ekattaṃ upapajjatīti cakkhupasāde kāyapasādabhāvassa, kāyapasāde cakkhupasādabhāvassa sabbhāvato purimassa phoṭṭhabbāvabhāsanaṃ, itarassa ca rūpāvabhāsanaṃ hotīti cakkhukāyapasādānaṃ ekībhāvo bhaveyyāti attho. Nidassanamattañcetaṃ. Sotakāyapasādādīnampi hi vuttanayena ekattaṃyevāti.

所谓“形体的本质”等章节，乃是功德轮证。以“如是存在”等语鼓励学者；又以“但另有彼”等语作废。其文中论及眼与身的和合，是因眼与身之间的和合，而身之谛观眼之真实性；若果然如此，则眼与身的真实性合一。此仅为例证之意。亦如耳身等感官器官的和合性，以彼证成一致性。

§728-30

728-30.Aññaṃ pana aññasmiṃ na catthīti ṭhapetvā aññamaññāvinibbhogavasena pavattiṃ aññaṃ rūpaṃ aññasmiṃ rūpe paramatthato nevatthi bhinnanissayabhāvena kalāpantaragatattā. Cakkhupasādo hi daṭṭhukāmatānidānakammasamuṭṭhitabhūtanissito, kāyapasādo phusitukāmatānidānakammajabhūtanissito. Asaṅkaranti asaṃkiṇṇaṃ. Yadi evaṃ, na sabbattha kāyāyatanādikanti? Tampi natthi paramatthato. Vinibbhujitvā hi nesaṃ nānākaraṇaṃ paññāpetuṃ na sakkā, taṃ dassetuṃ ‘‘aññamaññāvinibbhogavasenā’’tiādi vuttaṃ. Aññamaññā…pe… pavattitoti aññamaññaṃ santānato avinibbhujjanavasena avisaṃsaṭṭhavasena pavattanato. Avinibbhogarūpavasenāti pana attho na hoti. Na hi cakkhukāyapasādānaṃ ekakalāpagataavinibbhogarūpā ṭhānantaraṃ vattuṃ sakkāti . Yathā rūparasādīnaṃ vivecetuṃ asakkuṇeyyatāya aññamaññabyāpitā vuccati, na ca paramatthato rūpe raso atthi. Yadi siyā, rūpaggahaṇeneva rasaggahaṇaṃ gaccheyya. Evaṃ kāyāyatanādīnampi paramatthato na sabbattha atthitā, ‘‘idaṃ ettha, idaṃ etthā’’ti ṭhānantaraṃ pana samayaññunā kenaci na sakkā vattunti. Atthi kāyapasādotīti itisaddo ‘‘tasmā’’ti imassa atthe. Tenāha ‘‘tasmā’’ti. Evamudīritanti sabbaṭṭhānikanti evamudīritaṃ.

728至730。若非设立为 ‘‘此处彼处非同一义’’，以诸分别断灭作缘，则他方色与此方色从究竟义来说不分别开，不能视为不同集聚之相。眼识是因观察欲生起之业而现行之法，身识是因触欲生起之业而现行之法。它们虽不混杂却不被破碎。若真如是，则无处有诸根处界等。究竟义上亦无此说。断尽这些事物后无法分别各异的缘由，故说 ‘‘以诸分别断灭作缘’’ 等语。所谓 ‘‘以诸分别断灭作缘’’ 是说诸法不以分别断灭而互相俱存且不混乱地相续。因不以断灭作相故意，即不存在以断灭为形态的意义。眼根及身根所缘之境不可能同一集聚中同时存在。譬如因无法分别色集聚间之味，故不能说味究竟有于色中。若可，则因受持色而亦必因受持味。色及诸根处等亦非究竟处处俱有，不能任意指称 ‘‘此处此处’’ 而有所分别，故所谓 ‘‘有身识根处’’ 是此意，由此故说 ‘‘故是’’。所谓 ‘‘故是’’ ，即如此所明。称所有根处依此说明不通用是说依此说明之情形。

§731-2

731-2.Lakkhaṇādivasenāpīti yathāvuttalakkhaṇarasapaccupaṭṭhānapadaṭṭhānavasenāpi. Dhajānaṃ…pe… gatāti pañcavaṇṇānaṃ nīlādipañcavaṇṇasuttamayānaṃ ekamekassa vā ekekavaṇṇavasena dhajānaṃ chāyā tesaṃ upamataṃ upamābhāvaṃ gatā sampattāti attho. Keci pana ‘‘chāyā upamā etesanti chāyāupamā, chāyāupamānaṃ bhāvo chāyāupamatā, taṃ gatā ete dhammā’’ti vadanti. Taṃ pana tehi ‘‘chāyāupamataṃ gatā’’ti ettha bahubbīhivaseneva rassattanti maññamānehi vuttaṃ bhaveyya. Gāthābandhatthaṃ pana rassattanti daṭṭhabbaṃ. ‘‘Catutthadū’’tiādīsu hi vibhattilopampi katvā dassento ācariyo na īdisesu ṭhānesu byañjane ādaraṃ janeti. Yaṃ pana ‘‘tesa’’nti heṭṭhāpadaṃ, ‘‘dhammāna’’nti uparipadaṃ vā sambandhituṃ anicchantehi vuccati tattha ‘‘nānattaṃ samupāgata’’nti. Taṃ ettha akāmāpi sambandhitabbameva. Na hi nānattaṃ samupāgataṃ tesanti nāpekkhatīti. Athāpi tattha ‘‘nānattaṃ samupāgatā’’ti pāṭhaṃ parikappeyyuṃ, hotu tāva potthakesu adissamānampi pāṭhaṃ parikappetvā tesaṃ tuṭṭhi. Ayaṃ panettha adhippāyo – yathā pañcavaṇṇānaṃ dhajānaṃ ekato katvā ussāpitānaṃ kiñcāpi chāyā ekābaddhā viya hoti, aññamaññaṃ pana asammissāva, evameva ime sabbaṭṭhānikarūpā kiñcāpi ekābaddhā viya honti, lakkhaṇato pana aññamaññaṃ bhinnasabhāvā asammissāyeva. Ekakalāpaṭṭhāpi hi lakkhaṇato bhinnasabhāvā, kiṃ pana nānākalāpaṭṭhāti.

731至732。所谓“依特征等”等者，如前所说之特征、声音、对处、安立等处分，亦如五彩旗之各色单独成象而统一成旗的影子般，五色中任取一色作为旗之色影子，谓之具此意味。有者说“影子类比即为影子，比类之性质为影子比类，是此因而成影子类”，其言虽多用形容，然此处所说“成影子类”乃由彼辈取其多义而成。作歌断句表明意旨，言如“四句调”等中省略字音，以表明师长不在此处用复句符号特别留意。其所谓“彼辈”作为下部句，“法”作上部句，不愿联系者称之不完备之联系。此处即使不愿意亦必须联系。因不完备联系不能称“彼辈”或“不待”。然或允许此处“以不完备联系”之读法，以此满足书本上通行之读法。这即此处主要思惟——如五色旗汇集成一整体形成连贯影子一样，各部分虽连贯，然其性相却不同且不混淆。即使单独一集亦有本性不同之异，何况多集之性相呢。

§733

733. Attano paccayehi loke niyuttaṃ, viditanti vā lokikaṃ, tassa bhāvo lokikattaṃ. Hinoti patiṭṭhahati sampayuttadhammarāsi etenāti hetu, mūlaṭṭhena upakārako lobhādiko ca alobhādiko ca, tādiso hetu na hotīti nahetu. Attano paccayehi saṅkhataṃ abhisaṅkhatanti saṅkhataṃ. Ābhavaggā, āgotrabhu vā savantīti āsavā, saha āsavehīti sāsavaṃ, āsavehi ālambitabbanti attho. Paccayāyattavuttitoti attano attano paccayādhīnappavattitāya sappaccayattāti vuttaṃ hoti. Nidassanamattametaṃ. Kāmāvacarattā ahetukattā hetuvippayuttattā saṃyojaniyattā ganthaniyattā upādāniyattā oghaniyattā yoganiyattā nīvaraṇiyattā saṃkilesikattā parāmaṭṭhattā acetasikattā cittavippayuttattā na rūpāvacarattā na arūpāvacarattā na apariyāpannattā aniyyānikattā aniccattāti evamādināpi kāraṇena ekavidhamevāti.

733。依自身所缘法则于世间发生、成熟或显现，则称其为世俗法。有损失则不稳定，彼因根本缘助缘如贪欲等、无贪欲诸因，若无此因则无因。依自身所缘称为有分别法及无分别法。所谓“有漏等”指的是染污(爱欲、嗔恨、愚痴等烦恼)，俱随烦恼而起。所谓依缘而起，即依自身不同缘起共起称为依缘。此仅为提示。诸有欲意活动者，无因无缘、缘起破坏、烦恼共系、执着、激流、烦恼、执著、心不清净等均非色界及无色界，而是无常等诸法之种种因。诸因皆属一类。

§734-8

734-8. Evaṃ ekavidhanayaṃ dassetvā idāni ādi-saddena saṅgahitaduvidhatādinayaṃ dassetuṃ ‘‘ajjhattikabahiddhā’’tiādinā ajjhattikadukādayo āraddhā. Tattha ajjhattikaduke tāva āhito ahaṃ māno etthāti attā, attabhāvo, taṃ attānaṃ adhikicca uddissa pavattattā ajjhattā, indriyabaddhadhammā, tesu bhavāni, attani vā bhavāni ajjhattikāni. Kāmaṃ aññepi ajjhattasambhūtā atthi, ruḷhīvasena pana cakkhādīneva ‘‘ajjhattikānī’’ti vuccanti. Atha vā ‘‘yadi mayaṃ na homa, tvaṃ kaṭṭhakaliṅgarūpamo bhavissasī’’ti vadantā viya attabhāvassa sātisayaṃ upakārakānīti tāneva visesato ajjhattikanāmaṃ labhanti. Indriyānindriyāti ādhipaccaṭṭhena indriyāni, sesaṃ tadabhāvato anindriyaṃ. Tattha cakkhādīnaṃ pañcannaṃ cakkhuviññāṇādīsu adhipateyyaṃ tesaṃ paṭumandabhāvādianuvattanato, itthindriyapurisindriyadvayassa itthiliṅgādihetubhāve, jīvitindriyassa ca sahajarūpānupālaneti daṭṭhabbaṃ. Visayavisayībhāvato ghaṭṭanavasena gahetabbattā oḷārikaṃ, tabbiparītattā sukhumaṃ. Upādinnanti kammunā gahitaṃ. Kammanibbattañhi ‘‘mametaṃ phala’’nti tena kammunā gahitaṃ viya hoti.

734至738。如此一类现相彰显，现将由初语述二分梗概，称为‘内外……’等初语启动。内外不善等，此处指我执身心，因自身为中心而起意，名本人。我执依自身而起故称内，属于根藏与法藏，彼即内在。而欲之及他诸处亦为内生，譬如眼等根由内起故名‘内’。若云“若非吾者，汝将如斩蔓莓形”，为助彼心识观照者，故特别称作内。所谓根与非根，根为支配诸根，非根为余染法。眼诸根中五根（眼、色、眼识等）统摄，诸男女根等特征以及生命根之自然并存现象，须观察。因有境与境所执持，须斟酌其粗细。所谓执着即为业所摄持。此业遂成“我所有之果”，此义由业成。

Ekādasa…pe… sappaṭighanti cakkhuviññāṇāviññeyyattā sanidassanattābhāvato anidassanaṃ, aññamaññaṃ patanavasena pana paṭighasabbhāvato sappaṭighaṃ, ubhayapaṭikkhepena anidassanaappaṭighaṃ. Kammato jātanti ettha yaṃ ekantato kammasamuṭṭhānaṃ aṭṭhindriyāni, vatthu cāti navavidhaṃ rūpaṃ. Yañca ekādasavidhe catusamuṭṭhāne kammasamuṭṭhānaṃ ekādasavidhameva rūpanti evaṃ vīsatividhampi kammato uppajjanato kammajaṃ. Yañhi jātaṃ, yañca jāyati, yañca jāyissati, taṃ sabbampi ‘‘kammaja’’nti vuccati yathā ‘‘duddha’’nti. Kammato aññaṃ akammaṃ, akammato jātaṃ akammajaṃ. Aññatthe hi ayaṃ a-kāro. Tenāha ‘‘tadaññapaccayājāta’’nti. Kammato aññapaccayato jātaṃ, utucittāhārajanti attho. Cittajattikādīni vuttānusārena yojetuṃ sakkāti na dassitāni.

十一……识与眼识彼此融合，因不可见故显为互不见，因诸别相跌落而称“共摧毁”。此处因业起称，十一等八根生起业，即缘起之根源。所谓对象，谓九种色物。十一等四类所现是十一种类色，由此二十类色亦由业生。诸已生作称为业生，如称“乳汁”。业生相对无业之生，即无业生。此谓非行为。故称“彼为有别缘起”。业由他业致生，称心意触。当合前述所说如心生等义，则能随之调摄，但无详尽示现。

Diṭṭhacatukke daṭṭhabbanti diṭṭhaṃ. Yaṃ rūpāyatanaṃ adakkhi, yañca dakkhissati, yañca dakkhati, yañca passeyya, taṃ sabbaṃ diṭṭhaṃ nāma taṃsabhāvānativattanato yathā ‘‘iṭṭha’’nti. Esa nayo sutādīsupi. Diṭṭhaṃ nāma rūpāyatanaṃ cakkhuviññāṇaviññeyyattā. Sutaṃ nāma saddāyatanaṃ sotaviññāṇaviññeyyattā. Mutaṃ nāma gandharasaphoṭṭhabbāyatanattayaṃ mutvā patvā gahetabbato , pasādena saha sambandhanato vā. Tathā hetaṃ sampattaggāhakavisayaṃ vuttaṃ. Viññātaṃ nāma avasesaṃ kevalaṃ manoviññāṇaviññeyyattā.

于四种见所见皆为所见。所谓色处之所见，即所见、所能见、所视之物，皆称视见，即超出视见之物，如“欲”语。其理亦同于听闻等。听见谓声处，香嗅味触处亦然。离闻等五处，更如理应执持并结缘欢喜。由此说通境得具名。所知谓仅存之心识能所缘境界。

Dvārañcevavatthu cāti attanissitānaṃ cakkhuviññāṇādīnaṃ, aññanissitānaṃ sampaṭicchanādīnañca pavattimukhabhāvato dvārañceva attanissitānaṃ ādhārabhāvato vatthu ca. Dvārameva hutvā na vatthūti kevalaṃ kammadvārabhāvato dvārameva, tannissitassa cittuppādassa abhāvato na vatthu. Vatthumeva hutvā na dvāranti manodhātumanoviññāṇadhātūnaṃ nissayabhāvato vatthumeva, cakkhādayo viya saparanissitānaṃ pavattidvārābhāvato na dvāraṃ. Sesaṃ ekavīsatividhaṃ rūpaṃ vuttavipariyāyato neva dvāraṃ na vatthu ca. Catutthacatukketi vatthucatukke. Tatiyapadanti ‘‘vatthumeva hutvā nevindriya’’nti padaṃ.

所谓门户处，即指依赖自身感受识如眼识等的门。而对于依赖他物如彼此接触等而产生的因缘，也就是由外因发动之处，这门户亦是一种因缘基础。门户既是依止自身而有的根本根据，也就是说门户即是依自身而起的基础。然而单仅以门户为业门时，不能称之为基础，因为心之生起不单依门户。门户只是诸感官根，如眼等所具之起用基础。眼等诸根虽为生起动因，但并非诸识如意根意识之依止门户。剩余二十一种变化之色分别应知，门户不等同于色，也不足为基础。所谓四四数，即四种四分，第三谓之门户即基础本身。

§739-40

739-40. Puna pañcavidhanti sambandho. Catujanti pakāsitaṃ catūhiyeva samuṭṭhānato.

第739至740行，复有五种关系。四身已明白，如四种集合而起。

Cakkhuviññāṇaviññeyyaṃ rūpāyatanaṃ tena gahetabbato, na pana cakkhuviññāṇeneva viññeyyato. Tathā hetaṃ āvajjanādīhi ceva manodvārikajavanehi ca viññāyatīti. Esa nayo sotaviññeyyādīsupi. Manoviññāṇaviññeyyaṃ pana kevalaṃ manoviññāṇeneva viññātabbaṃ. Na hi rūpādito aññattha cakkhuviññāṇādīni pavattanti.

眼识须对所知色境进行辨别，是应采取之对象，然眼识本身不为所知。因而借诸火焰等缘界及心门之生发，方能生识。此义亦通于耳识等。唯心识所分别识知者，专当由心识识知，非由色等他别起识。色等境界不直接生成识等其他法。

Chavatthuavatthubhedatoti channaṃ vatthūnaṃ, avatthussa ca bhedato. Manodhātuviññeyyaṃ rūpādipañcakaṃ.

所谓所覆即指被覆盖之境，所谓所覆对象之分别。眼根的识所辨别五种色界即五色。

Manāyatanassa arūpattā, dhammāyatanassa ca ekadesato rūpattā āha ‘‘āyatanabhedato ekādasavidha’’nti.

心所依止境界无形相，法所依止境界固有十一种形相，故称“十一种依止境界之分别”。

§743-5

743-5. Arūpabhave rūpuppattiyā abhāvato, asaññībhavassa ca rūpabhavapariyāpannattā vuttaṃ ‘‘kāmarūpabhavadvaye’’ti. Bhummavajjesūti bhummadevānaṃ vajjanaṃ yonivibhāgaṃ patvā tesaṃ manussasadisattā. Purimā tissoti aṇḍajajalābujasaṃsedajayoniyo. Tā hi yathāvuttappabhedesu na labbhanti, tāsañca paṭikkhepena pacchimā opapātikayoni anuññātāti atthato āpannameva hotīti. Tattha nirayeti ussadānampi gahaṇato avīcimahāniraye kīṭapāṇakānampi sarīraṃ pacchā vaḍḍhanakaṃ hutvāva nibbattati, nijjhāmataṇhikapetānaṃ niccāturatāya kāmassa abhāvato gabbhaggahaṇaṃ na hoti, tasmā aṇḍajajalābujayoniyo tattha na santi, ādittattā kucchiyaṃ gabbhaṃ na patiṭṭhātīti keci. Nibbattamānānañca pāpakammānubhāvena mahādukkhassa pattabbatāya mahanteneva sarīrena bhavitabbanti saṃsedajayonipi tesaṃ na hoti, aggijālāya santappamānasarīrattā tesaṃ nibbattakāle allaṭṭhāne pupphādīsu sambhavābhāvato saṃsedajatā natthevātipi vadanti. Tena tesaṃ opapātikāva yonīti āha ‘‘nijjhāmataṇhike’’ti. Atha saṃsedajaopapātikayonīnaṃ ko visesoti? Saṃsedajo tāva khuddakasarīro hutvā padumagabbhādiṃ nissāya nibbatto kamena vaḍḍhati. Itaro pana yattha yattha nibbattati, tattha tattha paricchinnappamāṇasarīrova soḷasavassuddesiko viya paripuṇṇaṅgapaccaṅgo pāturahosi.

在无色界中，无色界起因色界缺失，因无色界起，故称为“欲界与色界二有”，也有说无色界由无色识产生之义。所谓原生者，即生梵天的根源。旧时称为提萨，即卵出水生胎里生等生法起源。因这些现象于前述诸分别中不相应得，故对应阩毗多西婆等西方降诞族谱无所对应，意思为仅有自生无生也。地狱即流溺及囚禁之处，大地狱和大寒地狱及虫类众生均体生于尸壳腐坏而增大，因其心中熄灭欲火不受病苦，故无胎生，故卵出水生胎生众不在此。被生恶业之痛，成为极苦之大身，非水生之类。火网受苦之形体，于生时亦难有花果等现象，故无水生之类。以此水生类为非真实存在，故称“熄灭欲火者”。那么水生类之生起有何差别？水生类乃微小之灵体，依莲花胎等而生，因欲力滋长而增大。其他诸类所生之处，依生起之处，其身量好似十六年之大小完全圆满之肢体。

Sese gatittayeti ṭhapetvā devagatiṃ, nirayagatiñca avasesamanussapetatiracchānasaññite gatittaye. Manussesu hi keci aṇḍajāpi honti kuntaputtadvebhātikattherā viya, keci saṃsedajāpi honti padumagabbhe nibbattapokkharasātibrāhmaṇādayo viya, keci opapātikāpi honti ambapāligaṇikādayo viya. Nijjhāmataṇhikāvasesapetā pana sabbacatuppadapakkhijātidīghajātiādayo sabbepi tiracchānā ca catuyonikāvāti.

「既有终极生趣者」者，即把天道、地狱道等各趣悉皆定为终极生趣。人道中有些为胎生者，如孤独子比库长老所说；有些为卵生者，如莲胚生出多花天、婆罗门等；有些为生于他方者，如芒果胎生者等。绝灭涅槃则乃所有四生外典属长生无余者，是皆非天非人，谓四生外典无顶生也。

§746-7

746-7. Gabbhe mātukucchiyaṃ setīti gabbhaseyyako, soyeva rūpādīsu sattatāya gabbhaseyyakasatto. Tassa gabbhaseyyakasattassa. Tiṃsa rūpānīti kāyabhāvavatthudasakavasena samatiṃsa kammajarūpāniyeva. Tadā hi neva cittajarūpamatthi paṭisandhicittassa rūpasamuṭṭhāpakattābhāvato, nāpi utujaṃ purimuppannautuno abhāvā. Utu hi ṭhānappattaṃ rūpaṃ samuṭṭhāpeti, na ca āhārajaṃ tasmiṃ kāye ajjhohaṭassa abhāvato, tasmā kammasamuṭṭhānāniyeva tiṃsa rūpāni paṭisandhikkhaṇe nibbattanti, yānī ‘‘kalalarūpa’’nti pavuccanti, paripiṇḍitāni ca tāni jātiuṇṇāya ekassa aṃsuno pasannatilatele pakkhipitvā uddhaṭassa paggharitvā agge ṭhitabindumattāni acchāni vippasannāni pasannatelabindusamānāni honti. Yathāhu –

胎中腹脐白者，即胎床，是胎之处所。胎床之存在乃基体于诸色等众生之七重。所谓胎床存在者，即肉身部分实相中十种业为色。彼时既无识类业者，因续识无能显现色相，亦无前识续识之衰微。因为“胎”本为凭所住，能生色，而胎身中无饮食业可作上升传染，故业生时唯三色成，是所谓「液体色」，且其光洁无杂，形成于一部分细胞，含明净油脂，似水珠悬挂上端，清净明澈。犹如－

‘‘Tilatelassa yathā bindu,

「如明净油脂上的水珠，

Sappimaṇḍo anāvilo;

清净无杂，

Evaṃ vaṇṇapaṭibhāgaṃ,

如此色之光彩，

Kalalanti pavuccatī’’ti. (vibha. aṭṭha. 26);

称谓胎液色」。（胞衣注疏第26经）

Sabhāvassevāti avadhāraṇena abhāvakassa bhāvadasakābhāvato tiṃsarūpānaṃ asambhavaṃ dīpeti. Tenāha ‘‘abhāva…pe… kāyavatthuvasena tū’’ti. Abhāvagabbhaseyyānanti iminā abhāvaopapātikānaṃ na evanti dassetīti keci. Pubbe sabhāvakagabbhaseyyakassa pana vatvā tato nivattanatthaṃ ‘‘abhāvagabbhaseyyakasattāna’’nti vuttanti daṭṭhabbaṃ. Pubbe gabbhaseyyaka-ggahaṇena aṇḍajānampi gahaṇe idha visuṃ vacanaṃ gobalībaddañāyavasenāti daṭṭhabbaṃ, na pana tesaṃ abhāvakabhāvanivattanatthanti. Itarathā hi vīsatirūpānaṃ vacanaṃ virujjhati. Abhāvakabhāvo panettha aṇḍajānaṃ pakaraṇato daṭṭhabbo. Na hi gabbhaseyyaka-saddena samāsabhūtaṃ abhāva-saddaṃ idha ānetuṃ sakkāti.

「本体有」或称「有此体」者，由认知而知，对于不现行的不存在体、非现象体三种无法成就者，显示其不可能性。故曰「不存在……至于……视为身状」，意指以身体部位之类的形态比方说。所谓“不存胎床者”，有学者以此指非不存在而能产生之义，非如所见者。有说法称此前有本体胎床者，言说其后退意以谓“胎床实体”，应予可见。早先以胎床为占取，蛋生者亦以占取为邹弥，即视为冗词，非以其为不现行之本体胎床为意。亦有以二十种说法相违。此处不现行之不存在体，应视为蛋生种类的范例。非以“胎床”一词，普摄一切不存在体名词也不能使之等同。

§748

748.Gahitāgahaṇenettha, ekādasa bhavanti teti ekasmiṃ kalāpe gahitarūpānaṃ aparakalāpe aggahaṇavasena suddhaṭṭhakaṃ, jīvitaṃ, kāyapasādo, vatthurūpanti abhāvakassa paṭisandhikkhaṇe ekādasa rūpāni bhavanti, sabhāvakassa pana dvīsu bhāvesu ekena saha dvādasa rūpāni honti. Eseva ca nayoti vuttesu, vakkhamānesu ca paṭisandhikkhaṇikakalāpesu aggahitaggahaṇena rūpaggahaṇe nayo eseva ñeyyo.

748. 以内涵取现法说此，其中有十一种形态，即在一组内之内涵形态，以及在相异组内之外缘内涵形态，十形完备，其生起、活命、身形与实体形皆是所谓归依于不存在体之复现；在整体中则于二种本体内，一体兼十二种形态。此亦为前述所说的「论」与「辩」、「者时」和复现“聚合之内涵”的说法，正是彼此导引之义，应如此解。

§749

749. Nanu ca ‘‘sabbesu dasakesū’’ti vuttaṃ, kathaṃ pana te dasakā jānitabbāti āha ‘‘jīvitenā’’tiādi. Suddhakamaṭṭhakanti cattāri mahābhūtāni, tannissitā ca vaṇṇagandharasaojāti idaṃ jīvitādinā asammissaṃ suddhaṭṭhakaṃ. Imāniyeva hi aṭṭha katthaci avinibbhogavasenapi pavattito avinibbhogarūpāni avakaṃsato eko kalāpoti ca vuccati. Ācariyajotipālattherena pana ‘‘nipphannānipphannavasena dasa rūpāni avinibbhogavuttikāni eko kalāpo’’ti vatvā puna taṃsamatthanatthaṃ idaṃ vuttaṃ –

749. 既说“诸般形中皆有十种”，则如何得知此十种呢？答曰依由活命等得知。所谓纯净聚体者，即四大基本元素，及依此性质、色、声、香、味等，因此活命而不混杂之纯净聚合。实由此八者，乃至某些特定处有虽不现行、仍存在之非现行形态，故称为一聚集。有行者，祖师瞿昙长老作曰“凡聚合非现行者可为一聚”，复以相同意续说——

‘‘Avinibbhogavuttīni, catujānekalakkhaṇā;

「非现行现者有四种显著标志；

Nipphannānaṭṭha vā tesu, hitvāna kāyalakkhaṇe’’ti.

其八种显著标志消失，遗弃身体特征。」

§750

750.Kāyadasakanti kāyo dasamo etthāti kāyadasakaṃ, asādhāraṇena vā kāyena lakkhitaṃ dasakaṃ kāyadasakaṃ. Esa nayo cakkhudasakādīsu. Pariyāpuṭaṃ ñātaṃ, kathitanti vā attho.

750. 「身十」即身为第十者，言此身十者，或指以肉身标示一十之身十。此说法见于眼及余根十种中。解释或言覆盖周彻、亲知之义。

§752-3

752-3. Kāmāvacaradevesu sabbakālaṃ paṭisandhipavattīsu sattatiyā rūpānaṃ labbhanato vuttaṃ ‘‘niccaṃ rūpāni sattatī’’ti. Na hi te kadācipi vikalindriyā, abhāvakā vā honti. ‘‘Manussesu opapātikasattāna’’nti avisesena vuttepi ādikappikānaṃ bhāvadasakassa paṭisandhikkhaṇe abhāvato tesaṃ saṭṭhi rūpānīti veditabbaṃ. Jīvitanavakampi opapātikānaṃ, saṃsedajānañca kāmāvacarasattānaṃ pavatteyeva hoti tassa pācakagginā sahavuttittā, tassa ca ajjhohaṭāhārasannissayena sambhavato. Saṃsedajānampi paripuṇṇaṅgapaccaṅgānaṃ nibbattanato opapātikehi viseso natthīti tesaṃ visuṃ aggahaṇaṃ. Vibhaṅgepi hi –

关于贪欲之色界众生，总说在其不断轮回再生时，常有三七之色相可得，称为“常有色”，意指这些色相永不曾是没有感官的，也从未灭失。尽管特别提及为“人间现出之生”的外来众生，在最初一生轮转之际，有六十种色相因无此众生而不存在，须知这些色相正是在此缘起之时呈现。新生者乃因先世业报及精微作用不断，以至于由生地火等三业燃料共同作用而生。因新生种种具足部位的众生皆因雀即折旧，外来众生亦无此分别，故须消减其色相。分解表中亦说——

‘‘Kāmadhātuyā upapattikkhaṇe kassaci ekādasāyatanāni pātubhavanti, kassaci dasāyatanāni, kassaci aparāni dasāyatanāni, kassaci navāyatanāni, kassaci sattāyatanāni pātubhavantī’’ti (vibha. 1009) –

“当色界元素发生之际，有时出现十一根境界，有时出现十根境界，有时出现另外的十根境界，有时有九根境界，有时有七根境界”（分解表第1009），

Imassa niddese ‘‘opapātikasattāna’’ntiādinā opapātika-ggahaṇameva kataṃ, na saṃsedaja-ggahaṇaṃ. Tañca paripuṇṇāyatanānaṃ saṃsedajānaṃ opapātikesu saṅgaṇhanato. Tathā hi vuttaṃ aṭṭhakathāyaṃ ‘‘saṃsedajayonikā paripuṇṇāyatanabhāvena opapātikasaṅgahaṃ katvā vuttā’’ti. Padhānāya vā yoniyā sabbaparipuṇṇāyatanayoniṃ dassetuṃ ‘‘opapātikasattāna’’nti vuttaṃ.

本义中说的“外来众生”等仅针对外来众生的接纳，而非先世生众生的接受。且因具足根境界的先世生众生聚合于外来众生的接纳中。注疏中亦说：“先世生所生之具足根境界，已成外来众生聚合而被称之。”总之称“外来众生”，是为了显现所有具足根境界缘起之本。“

§754-5

754-5.Cakkhusotavatthuvasāti cakkhudasakasotadasakavatthudasakavasā. Ānandācariyo panettha ‘‘rūpadhātuyaṃ paṭisandhiviññāṇena saha cakkhusotavatthusattakānaṃ jīvitachakkassāti catunnaṃ kalāpānaṃ vasena sattavīsati rūpāni uppajjanti, tattha gandharasāhārānaṃ paṭikkhittattā’’ti vatvā puna taṃ samatthento ‘‘pāḷiyañhi ‘rūpadhātuyā upapattikkhaṇe ṭhapetvā asaññasattānaṃ devānaṃ pañcāyatanāni pātubhavanti, pañca dhātuyo pātubhavantī’ti (vibha. 1015) vuttaṃ. Tathā ‘rūpadhātuyā cha āyatanāni nava dhātuyo’ti (vibha. 994) sabbasaṅgāhakavasena tattha vijjamānāyatanadhātuyo dassetuṃ vuttaṃ. Kathāvatthumhi ca ghānāyatanādīnaṃ viya gandhāyatanādīnañca tattha bhāvo paṭikkhitto ‘atthi tattha ghānāyatananti? Āmantā. Atthi tattha gandhāyatananti? Na hevaṃ vattabbe’tiādinā (kathā. 520). Na ca aphoṭṭhabbāyatanānaṃ pathavīdhātuādīnaṃ viya agandharasāyatanānaṃ gandharasānaṃ tattha bhāvo sakkā vattuṃ phusituṃ sakkuṇeyyatāvinimuttassa pathavīādisabhāvassa viya gandharasāyatanabhāvavinimuttassa gandharasabhāvassa abhāvā. Yadi ca ghānasamphassādīnaṃ kāraṇabhāvo natthīti tāni āyatanānīti na vucceyyuṃ, dhātusaddo pana nissattanijjīvavibhāvakoti gandhadhāturasadhātūti avacane kāraṇaṃ natthi. Dhammasabhāvo ca nesaṃ ekantena icchitabbo sabhāvadhāraṇādilakkhaṇato aññassa abhāvā. Dhammānañca āyatanabhāvo ekantato yamake vutto ‘dhammo āyatananti? Āmantā’ti (yama. 1.āyatanayamaka.13), tasmā tesaṃ gandharasāyatanabhāvābhāvepi koci āyatanabhāvo vattabbo. Yadi ca phoṭṭhabbabhāvato añño pathavīādibhāvo viya gandharasabhāvato añño tesaṃ koci sabhāvo siyā, tesaṃ dhammāyatanasaṅgaho. Gandharasabhāve, pana āyatanabhāve ca sati gandho ca so āyatanañca gandhāyatanaṃ, raso ca so āyatanañca rasāyatananti idamāpannamevāti gandharasāyatanabhāvo ca na sakkā nivāretuṃ, ‘tayo āhārā’ti (vibha. 1015) vacanato kabaḷīkārāhārassa tattha abhāvo viññāyati, tasmā yathā pāḷiyā avirodho hoti, tathā gandharasojā hitvā rūpagaṇanā kātabbā. Evañhi dhammatā na vilomatā hotī’’ti vadati.

类如眼等处，即眼根、耳根、鼻根、舌根、身根与意根共十根。阿难尊者在此说：“与色界元素及识共存的眼根等十根之众生，生命眼随后生起。诸根形成四群中之二十七色相，并排除鼻味所缘之异臭等。”其后又说：“由色界发生时，非色存在天有五根境界出现，五元素皆起”（分解1015）。“色界六根，九元素”亦言及，整体说的是根境界、元素境界共九种。论说中提及气味根等，是否有嗅觉根境界之存在，阐师问：“有气味根境界耶？”答曰：“无如是说。”（论说520）亦明确非显色及地界等有嗅觉根境界之存在，对无嗅根境界、地界等色界，无法对气味根境界之存在及嗅觉功能成立。若嗅触等无缘故，则不应称为根境界，元素一词指本质之意，不生及灭无形之气味根界。本质单一且难以生灭，无缘则不存。论典曰“法即所缘。”故因无气味根界，而无其他。若嗅觉触觉与其他根境界为一，则论典中气味根亦为相应根境界之一。若嗅觉独立，则何以无嗅根境界与非识之色界同时起？非识无眼根境界者，难以说另有色根。色界必有嗅觉，因而“色、味、触三食”中之嗅觉缺失则为误，故色界应仅以眼根为主，以符合巴利原文，不与嗅觉争议相悖。

Ācariyajotipāladhammapālattherā pana taṃ paṭikkhipanti. Tathā ca vuttaṃ tehi ‘‘rūpāvacarasattānaṃ ghānajivhāyatanābhāvato vijjamānāpi gandharasā āyatanakiccaṃ na karontī’’ti, te anāmasitvā pāḷiyaṃ ‘‘pañcāyatanāni pātubhavantī’’ti ‘‘cha āyatanānī’’ti (vibha. 993-994) ca ādi vuttaṃ. ‘‘Tayo āhārā’’ti ca ajjhoharitabbassa āhārassa abhāvena ojaṭṭhamakarūpasamuṭṭhāpanasaṅkhātassa āhārakiccassa akaraṇato, na sabbena sabbaṃ gandharasānaṃ, ojāya ca abhāvato. Iti visayino kiccassa abhāvena visayo kiccabhāvadhammo na vutto. Yasmiñhi bhave visayī natthi, tasmiṃ taṃhetuko nippariyāyena visayassa āyatanabhāvo natthīti vijjamānassāpi avacanaṃ, yathā tattheva rūpabhave pathavītejovāyodhātūnaṃ phoṭṭhabbāyatanabhāvena. Yassa pana yattha vacanaṃ, tassa tattha visayīsabbhāvahetuko nippariyāyena āyatanabhāvo vutto, yathā tattheva rūpāyatanassa. Yadi visayīsabbhāvahetuko visayassa nippariyāyena āyatanabhāvo, kathamasaññasattānaṃ dve āyatanāni pātubhavanti. Asaññasattānañhi cakkhāyatanaṃ natthi. Atha tadabhāvena rūpāyatanaṃ aññesaṃ avisayoti? Nāyaṃ virodho. Yena adhippāyena rūpadhātuyaṃ saññīnaṃ gandhāyatanādīnaṃ avacanaṃ, tena na rūpāyatanassāpi avacananti asaññīnaṃ ekaṃ āyatanaṃ na vattabbaṃ. Yathāsakañhi indriyagocarabhāvāpekkhāya yesaṃ nippariyāyena āyatanabhāvo atthi, tesu niddisiyamānesu tadabhāvato rūpadhātuyaṃ saññīnaṃ gandhādike visuṃ āyatanabhāvena avatvā dhammasabhāvānativattanato, manoviññāṇassa ca visayabhāvūpagamanato dhammāyatanantogadhe katvā ‘‘pañcāyatanānī’’ti pāḷiyaṃ vuttaṃ. Etadatthañhi dhammāyatananti sāmaññato nāmakaraṇaṃ piṭṭhivaṭṭakāni vā tāni katvā ‘‘pañcāyatanānī’’ti vuttaṃ. Yena ca pana adhippāyena asaññīnaṃ rūpāyatanaṃ vuttaṃ, tena saññīnaṃ, asaññīnampi gandhāyatanādīnaṃ visuṃ gahaṇaṃ kātabbanti imassa nayassa dassanatthaṃ ‘‘asaññasattānaṃ devānaṃ dve āyatanāni pātubhavantī’’ti (vibha. 1017) vuttaṃ.

但尊者究达法护者否认此论，言：“贪欲色界众生因无嗅觉与舌根，故无嗅觉根界效用”，而巴利文本则称“具五根境界”、“六根境界”（分解993-994）。“三食”因无口中进食，导致身体能量减少。此论未明示，言有缘则境界作用，则无缘则无缘故境界无生。无缘故境界存在则称“境界”。若无缘故则不成境界。如色界色相以地火等触根为缘，故缘故境界生起。文义以缘故境界为标志识别，故称五根境界。此义为言境界者为统称，如阿赖耶识境界划分，故称五根。此外，非识色界以巴利文释为“无色界众生有二境”，暗示以无色界众生有二境界与五根境界并列，成立上述结论。

Asatipi hi tattha attano indriyesu rūpassa vaṇṇāyatanasabhāvātikkamo natthevāti taṃ rūpāyatanantveva vuccati. Iminā ca nayadassanena gandhādīni tīṇi pakkhipitvā saññīnaṃ aṭṭha āyatanāni, asaññīnaṃ pañcāti ayamattho dassito hoti. Evañcetaṃ sampaṭicchitabbaṃ, aññathā rūpaloke phusituṃ asakkuṇeyyatāya pathavīādīnaṃ brahmūnaṃ vacīghoso eva ca na siyā. Na hi paṭighaṭṭananighaṃsanamantarena saddappavatti atthi, na ca phusanasabhāvānaṃ katthaci aphusanasabhāvatā sakkā viññātuṃ, phoṭṭhabbāyatanassa ca bhūtattayassa abhāve rūpabhave rūpāyatanādīnampi sambhavo eva na siyā, tasmā phusituṃ sakkuṇeyyatāyapi pathavīādīnaṃ tattha kāyindriyābhāvena tesaṃ phoṭṭhabbabhāvo na vutto. Evañca katvā rūpadhātuyaṃ tesaṃ sappaṭighatāvacanañca samatthitaṃ hoti. Vuttañhi ‘‘asaññasattānaṃ anidassanasappaṭighaṃ ekaṃ mahābhūtaṃ paṭicca…pe… dve mahābhūtā’’tiādi.

“非有”意谓其色界众生自身无感官中色之境界超越性，无此即色界境界存在仅在于缘故。依此论断，将嗅觉等三根置于非色界，将非识及色界分别划定八境界和五境界，目的在于表达色界嗅觉境界无缘而灭，故域及含义分明。故非色界色相不可触为非具体，且嗅觉境界亦非有生灭性，是依缘而起，归于非色界境界集合。如此解释辨明，色界境界之成立即缘故境界之成立。故描写色界时色界境界作用能及咸味、触、等味亦成立。文末示意色界眾生因无缘及无触，故不能说具无缘故境界。又佛教哲学明确无矛盾之论证，即使色界存在多样境界区别。由此色界境界及其嗅味等作用被明晰，故凡色界对嗅觉等境界作用无法成立之说，属误解，巴利文本所述“色界界”为正确立场。

Paṭigho ca nāma bhūtattayassa kāyapasādaṃ pati tannissayabhūtaghaṭṭanaṃ dvārena abhimukhabhāvo, idha pana taṃsabhāvatā, so ca phusituṃ asakkuṇeyyabhāvo ghaṭṭanāya abhāvato natthi. Yadi tattha asatipi visayimhi rūpāyatanampi gahetvā ‘‘dve āyatanānī’’ti vuttaṃ, atha kasmā gandhāyatanādīni gahetvā ‘‘pañcāyatanānī’’ti na vuttanti? Nayadassanavasena desanā pavattāti vuttovāyamattho. Atha vā tattha rūpāyatanasseva vacanaṃ kadāci aññabhūmikānaṃ pasādassa visayabhāvaṃ sandhāya, na pana itaresaṃ abhāvato, nāpi pariyāyena gandhāyatanādīnaṃ āyatanabhāvābhāvato.

所谓憍是指因物质实相的身体部分依附，其依赖形成的器皿相状，两者面对而存。至于这里，由于其性质，本体无法触及，因为器皿缺失而无此存在。若在此处既视为无实体者，又取其对象范围内的色识处称为“两识处”，那么为何不取香识处等称为“五识处”呢？这不是缺少对教义的表述，而是教理阐述的准确用词。或者说，此处色识处的称谓，有时会涉及其他根处的对象范围，但并非指其他根处缺失，亦非以“变相”论为香识处不存在。

Asaññīnañhi rūpāyatanaṃ samānatalavāsīnaṃ vehapphalānaṃ, uparibhūmikānañca suddhāvāsānaṃ pasādassa visayabhāvaṃ gacchati, na pana gandharasāti tesaṃyeva tattha avacanaṃ yuttaṃ. Kathāvatthumhi ca nippariyāyena gandhāyatanādīnaṃ atthibhāvaṃ parijānantaṃ sandhāya paṭisedho kato. Yadipi cetaṃ vacanaṃ tattha gandhāyatanādīnaṃ abhāvavibhāvanaṃ na hoti, atthibhāvadīpanampi pana aññavacanaṃ natthevāti? Nayidamevaṃ aṭṭhakathāsu tattha tesaṃ atthibhāvassa niddhāretvā vuttattā. Yañhi aṭṭhakathāvacanaṃ pāḷiyā na virujjhati, taṃ pāḷi viya pamāṇabhūtaṃ avigarahitāya ācariyaparamparāya yāvajjatanā āgatattā. Tattha siyā ‘‘yaṃ pāḷiyā na virujjhati aṭṭhakathāvacanaṃ, taṃ pamāṇaṃ, idaṃ pana virujjhatī’’ti? Nayidamevaṃ, yathā na virujjhati, tathā paṭipāditattā. Cakkhādīnaṃ āyatanānaṃ, tannissayānañca viññāṇānaṃ sattasuññatāsandassanatthaṃ bhagavato dhātudesanāti āyatanabhāvena vuttānaṃyeva dhātubhāvadīpanato dhātubhāvassāpi tesaṃ avacanaṃ yujjati eva, tasmā yathā pāḷiyā avirodho hoti, tathā cakkhudasakādivasena idha rūpagaṇanā katāti na ettha dhammatāvilomanāsaṅkāya okāsoti veditabbanti.

对无相者色识处，生活于同性质土地上的缘果界诸净地的对象范围，则具备净土的存在，而非如调香者般对此处无此称谓是合宜。对于色识处意义的详述，洞察香识处诸义理的真谛者，由于发现有反对见解便予以驳斥。虽此语句中香识处诸情况未被显示为不存在，然而若强调对教理意义的明示，是否就没有他言可用？不能如此，《注疏》在此说明此义理时，引用了当时的经文语句而非引申变说。对于眼及诸根识处，因其依存的识即依止体所示，世尊为亮显其根本体，称为识处，且对其不存在之说亦适用。因此，照此巴利文本无异议，故在此以眼识等诸根处的色类分别述说，不应视作对教义的违逆。

§756

756.Jaccandhabadhirāti chandānurakkhaṇatthaṃ dīghakaraṇaṃ. Na hi jaccandhabadhiraaghānarahite napuṃsake vatthukāyajivhādasakavasena idha tiṃsāti yujjati, idañca ‘‘opapātikassa jaccandhabadhiraghānarahite napuṃsake jivhākāyavatthudasakānaṃ vasena tiṃsa rūpāni uppajjantī’’ti aṭṭhakathāvādaṃ gahetvā vuttaṃ. Ānandācariyo pana taṃ ‘‘pāḷiyā na sametī’’ti vatvā paṭikkhipati. Tathā cāha ‘‘netaṃ pāḷiyā sametī’’ti. Na hi pāḷiyaṃ kāmāvacarānaṃ saṃsedajopapātikānaṃ aghānakānaṃ uppatti vuttā.

756.“瞳晦聋哑”指的是声韵防护的长音。实非“瞳晦聋哑声韵防护所缺的无性者及形体舌头音节合三十”，此语不合。一切欲界生灵及初生者，无声韵无音节，三十种形态出现说法取自《注疏》。阿难长老对此语“巴利文并未合一”，断绝之。又称“不合巴利文”。因巴利文中未论及欲界生灵及初生哑者之声韵产生事。

Dhammahadayavibhaṅge hi –

此处论述法心分类——

“在欲色界产生时，有者遇有十一识处，有者十识处，有者另外十识处，有者九识处，有者七识处。”（《法心分类》第1009页注）——

Vuttaṃ, na vuttaṃ ‘‘aṭṭhāyatanāni pātubhavantī’’ti. Yadi hi aghānakassāpi upapatti siyā, tikkhattuṃ ‘‘dasāyatanāni pātubhavantī’’ti vattabbaṃ siyā, tikkhattuñca ‘‘navāyatanāni pātubhavantī’’ti, na cetaṃ vuttaṃ. Yamake ca ghānajivhānaṃ sahappavatti vuttāti taṃ upaparikkhitvā gahetabbanti. Ayañhettha ācariyassa adhippāyo – dhammahadayavibhaṅgapāḷiyañhi ‘‘ekādasā’’ti paripuṇṇāyatanassa saddāyatanavajjāni ekādasāyatanāni vuttāni, ‘‘kassaci dasāyatanānī’’ti andhassa cakkhāyatanavajjāni, ‘‘aparāni dasāyatanānī’’ti badhirassa sotāyatanavajjāni, ‘‘navāyatanānī’’ti andhabadhirassa cakkhusotavajjāni, ‘‘sattāyatanānī’’ti gabbhaseyyakassa rūpagandharasakāyaphoṭṭhabbamanadhammāyatanavasena vuttaṃ. Yadi cakkhusotaghānavikalopi uppajjeyya, tassa aṭṭhevāyatanāni vattabbāni siyuṃ, na ca vuttaṃ ‘‘aṭṭhāyatanāni pātubhavantī’’ti, tasmā nattheva cakkhusotaghānavikalo. Sati aghānakaupapattiyaṃ punapi ‘‘kassaci aparāni dasāyatanāni pātubhavantī’’ti vattabbaṃ siyā. Tathā ca sati yathā andhabadhirassa vasena ‘‘kassaci navāyatanāni pātubhavantī’’ti ekavāraṃ vuttaṃ, evaṃ andhāghānakassa, badhirāghānakassa ca vasena ‘‘kassaci aparāni navāyatanāni, kassaci aparāni navāyatanānī’’ti vattabbaṃ siyā. Kāmabhave ajivhassa sattassābhāvato, ghānajivhāyatanānaṃ sahappavattivacanato ca tattheva kāmadhātuyaṃ aghānakassāsambhavoti.

曾说过，但未说“八识处出现”。如若恶趣者亦有出现，则应更正为“十识处出现”，亦或“九识处出现”，但此语未曾说过。辞典下提及鼻识伴随舌识而出现，则应从其侧面审视学者意图。阿阇梨之意是：法心分类巴利文本中活用“十一识处”中之音声识处为足数者，“十识处”是盲人无眼识处，“另外十识处”是聋人无耳识处，“九识处”是盲聋人无眼耳识处；“七识处”是胎卧者无舌鼻身触识处。若眼耳鼻缺陷出现，则应称为八识处，然而未曾说“八识处出现”，故眼耳鼻缺陷不存在。谨记盲人出现时可说“十识处出现”，盲聋人则“九识处出现”，如此方可成立。因鼻识无舌缺失者故“七识处出现”，鼻识耳识同时出现者，则归于欲界之恶趣生起。

Jotipālattherādayo pana ‘‘saṃsedajassa jaccandhabadhiraaghānakanapuṃsakassa jivhākāyavatthudasakānaṃ vasena tiṃsarūpāni uppajjantīti vuttaṃ, na opapātikassa. Dhammahadayavibhaṅgapāḷiyañca ‘upapattikkhaṇe’ti vuttattā opapātikasseva vasena nayo nīto. Yamakaṭṭhakathāyañca vuttaṃ ‘kāmadhātuyaṃ aghānako opapātiko natthi. Yadi bhaveyya, kassaci aṭṭhāyatanāni pātubhavantīti vadeyyā’ti, yampi dhammahadayavibhaṅge ‘kāmadhātuyā upapattikkhaṇe kassaci ekādasāyatanāni pātubhavantī’tiādīnaṃ niddese ‘opapātikānaṃ petāna’ntiādinā opapātika-ggahaṇameva kataṃ, na pana saṃsedaja-ggahaṇaṃ, taṃ paripuṇṇāyatanānaṃyeva saṃsedajānaṃ opapātikesu saṅgahavasena vuttanti veditabbaṃ. Tathā hi vuttaṃ aṭṭhakathāyaṃ ‘saṃsedajayonikā paripuṇṇāyatanabhāvena opapātikasaṅgahaṃ katvā vuttā’ti, padhānāya vā yoniyā sabbaṃ paripuṇṇāyatanaṃ yoniṃ saṅgahetvā dassetuṃ ‘opapātikāna’nti vuttanti ca, tasmā na koci pāḷivirodho’’ti vadanti.

长老炬提波罗等人说：有关嗜睡者、盲子、聋人、失舌者、身殃者、废用者们，有说在此诸人身上产生三种形象的教义，但这并非指“宿生品”。因《法心分解》及《巴利》说“在生起时”之语，故仅以“宿生”为名。又《毗耶释》说：欲界中无此宿生若有，应说八识缘生诸处皆现，此则以《法心分解》中“欲界生起时，某处显现十一识”的例证，为宿生鬼汇总，非嗜睡者汇总，故应知嗜睡者对应于具足处的宿生集。确如论书所说：「嗜睡生处依具足处故而作宿生集」；以主要生处为体，统摄诸具足处为生处，表明为“宿生”故曰，如此则无巴利经文相悖，对于宿生义，论者故如此说。

Apare panāhu – ‘‘kāmadhātuyaṃ aghānako opapātiko natthi. Yadi bhaveyya, kassaci aṭṭhāyatanāni pātubhavantīti vadeyyāti idaṃ manussesu saṃsedajopapātikānaṃ vasena vuttaṃ, te paripuṇṇāyatanāva . Kesañci pana aghānakakīṭānaṃ atthibhāvato apāyesu saṃsedajopapātike sandhāyetaṃ vutta’’nti vadanti. Taṃ ānandācariyādīnaṃ matena paṭikkhepārahamevāti.

又有一种说法称：欲界中无嗜睡宿生，若有，应说八处皆现，这话是指人间中嗜睡宿生的义理，是具足处宜言之。也有人说：某些失用类昆虫的实质上应当属嗜睡宿生，这是阿难行者等人的看法，因此有反对之论。

§757-8

757-8.Ukkaṃsassāvakaṃsassa antareti ‘‘sattatī’’ti vuttaukkaṃsaparicchedassa, ‘‘tiṃsā’’ti vuttaavakaṃsaparicchedassa ca majjhe. Anurūpato…pe… vibhāvināti jātiandhassa saṭṭhi rūpāni cakkhudasakābhāvato, tathā badhirassa sotadasakābhāvato, andhabadhirassa pana paṇṇāsa cakkhusotadasakābhāvatotiādinā nayena aññamaññāpekkhāya paripuṇṇā paripuṇṇānaṃ rūpānaṃ pāṇīnaṃ vasena rūpānaṃ samuppatti viññātabbāti attho. Yaṃ panettha vattabbaṃ, taṃ vuttamevāti.

关于第757-758节：“第七十处”是指缘起中中断列，“三十处”是活着的列中间。相应地……等词的释义，是由“生盲（jāti-andha）六十形，因无眼十处；为聋者无耳十处；为盲聋者五十眼耳十处”等说；依此相互待，描述具足处的形态集，对于形体的生起应起认识，依此意义教学。此中要传达的就是这样。

§759-60

759-60. Evaṃ tīsu bhavesu paṭisandhiyaṃ rūpappavattiṃ dassetvā idāni pavattiyaṃ dassetuṃ ‘‘sattavīsati rūpānī’’tiādi vuttaṃ. Kāmāvacarasattassa hi paripuṇṇāyatanassa asati andhabadhirādipasādavighāte yāva maraṇacittassa heṭṭhā sattarasamacittaṃ, tāva sattavīsati rūpāni pavattanti. Aparipuṇṇāyatanassa pana jaccandhādikassa heṭṭhā vuttanayena rūpānaṃ hāyanavaḍḍhanāni veditabbāni. Nanu aṭṭhavīsatiyeva rūpāni kāmabhave pavattantīti āha ‘‘appavattanato’’tiādi.

第759-760节说：于三世生命轮回中相续复起的形象展现，以当今现起的“二十七形”说明。欲界现住者为具足处，针对失明及诸缺陷之感官会破坏观照，至临死前念心延续七十七时刻，如此达二十七形生起。对于非具足处者，如嗜睡盲者以下，则须按教义考虑形体的减少增加。如教义说：“二十八形若形制减少”，说明欲界产生减少的现象。

Ghānaṃ…pe… na vijjareti kāmavirāgabhāvanāvasena gandhādiggāhakesu pasādesu virattā hontīti ghānādittayaṃ natthi. Cakkhusotesu pana anuttaradassanādiatthaṃ virattā na hontīti tāni tesaṃ uppajjanti. Bhāvadvayaṃ kāmarāgūpanissayattā na uppajjati. Keci pana ‘‘lahutādittayampi rūpabhave natthi dandhattakarādidhātukkhobhābhāvato. Sati hi tādise dhātukkhobhe tappaṭipakkhehi lahutādīhi bhavitabba’’nti vadanti, taṃ akāraṇaṃ. Na hi vūpasametabbapaccanīkāpekkho tabbirodhidhammuppādo. Tathā sati sahetukakiriyacittuppādesu kāyalahutādīnaṃ abhāvo eva siyā, tasmā pañceva rūpāni saññībrahmānaṃ na uppajjanti, avasesāni tevīsati rūpāni uppajjanti. Asaññībrahmānaṃ pana pañca pasādarūpāni, bhāvadvayaṃ, hadayavatthu, viññattidvayaṃ, lahutādittayanti terasa rūpāni vajjetvā avasesāni pannarasa uppajjanti.

关于嗅眼鼻舌身等六根与欲界离欲修习的关系说，不应认为因觉照清净而断绝嗅觉通达处。眼耳等根为达无上见五智而非断绝，它们产生依赖于情意希求。若说“却无轻微苦痛因色生起”等观点，是无因妄说。因心念产生定意时不可能无因果妨碍。又说念中无轻微色苦痛，故没有五色形，这说亦不成立。因此色根中仅五色生不起对应五个色尘，余三十一色仍生起。非色识生者则五色尘形、依缘、心所、识、轻微苦痛此三类等共三十九形成余数。

§761

761.Catusantatīti catunnaṃ paccayānaṃ vasena catusantatirūpāni. Rūpe honti tisantatīti brahmānaṃ anāhārabhāvena āhārajarūpānaṃ abhāvato tisso santatiyo. Dvisantatīti cittajāhārajānaṃ abhāvato dve santatiyo. Bahiddhā ekasantatīti kammajādīnaṃ tissannampi abhāvato utujasantatiyeva.

第761节说：由四因缘出现的四百形。色中存在三百，是因梵天无食之身缺少食色；识中含二百因识无食；外缘中有一百为业等因无食，三者相加合成四百形。

§762-4

762-4. Evaṃ paṭisandhipavattīsu rūpānaṃ gaṇanaparicchedaṃ vatvā idāni tattha nesaṃ uppattikkamaṃ dassetuṃ ‘‘rūpaṃ nibbattamāna’’ntiādi vuttaṃ. Sabbesanti kāmarūpabhavikānaṃ sabbasattānaṃ. Paṭisandhikkhaṇe panāti ettha dasakattayaṃ hotīti pāṭhaseso. Tenāha ‘‘yathevā’’tiādi. Paṭisandhikkhaṇe dasakattayaṃ heṭṭhā vuttampi ‘‘tañca kho sandhicittassā’’tiādikaṃ visesaṃ dassetuṃ puna vuttaṃ. Cittassa tīsu khaṇesu kammajarūpānaṃ samuppattito āha ‘‘tathevā’’tiādi. Tiṃsa tiṃsevāti tiṃsa tiṃseva kammajarūpāni.

762-4. 对于再生出现的色法举例进行分类说明之后，现今当示诸色的生起运动即所谓“色的生起”等。所谓诸色，即是由欲界色所成的诸有情众生。于再生时，此处所谓十种处所之别，称为诵本。故有“如是”之语开头。于再生时十种处所以下所说“此亦为接续心所有”以特别显现区别，再次说明。于心的三种刹那中，业所产生之色，称“如是”等，即三十或三十余业所成色相。

Ānandācariyo pana ‘‘cittassa ṭhitikkhaṇameva natthi, bhaṅgakkhaṇe ca rūpuppādo natthīti catusamuṭṭhānikānipi rūpāni cittassa uppādakkhaṇeyeva hontī’’ti āha. Vuttañhi tena – yo cettha cittassa ṭhitikkhaṇo vutto, so ca atthi natthīti vicāretabbo. Cittayamake hi ‘‘uppannaṃ uppajjamāna’’nti (yama. 2.cittayamaka.81) etassa vibhaṅge ‘‘bhaṅgakkhaṇe uppannaṃ no ca uppajjamāna’’nti (yama. 2.cittayamaka.81) ettakameva vuttaṃ, na vuttaṃ ‘‘ṭhitikkhaṇe bhaṅgakkhaṇe cā’’ti. Tathā’’na uppajjamānaṃ na uppanna’’nti ettha ‘‘bhaṅgakkhaṇe na uppajjamānaṃ no ca na uppanna’’nti ettakameva vuttaṃ, na vuttaṃ ‘‘ṭhitikkhaṇe bhaṅgakkhaṇe cā’’ti. Evaṃ ‘‘na niruddhaṃ na nirujjhamāna’’nti etesaṃ paripuṇṇavissajjane ‘‘uppādakkhaṇe anāgatañcā’’ti vatvā ‘‘ṭhitikkhaṇe’’ti avacanaṃ, atikkantakālavāre ca ‘‘bhaṅgakkhaṇe cittaṃ uppādakkhaṇaṃ vītikkanta’’nti (yama. 2.cittayamaka.83) vatvā ‘‘ṭhitikkhaṇe’’ti avacanaṃ ṭhitikkhaṇābhāvaṃ cittassa dīpeti. Suttepi hi ‘‘ṭhitassa aññathattaṃ paññāyatī’’ti (a. ni. 3.47) tasseva ekassa aññathattābhāvato yassā aññathattaṃ paññāyati, sā santatiṭṭhitīti na na sakkā vattuṃ. Vijjamānaṃ taṃkhaṇadvayasamaṅgī ṭhitanti. Yo cettha cittassa nirodhakkhaṇe rūpuppādo vutto, so ca vicāretabbo. Kasmā? ‘‘Yassa vā pana samudayasaccaṃ nirujjhati, tassa dukkhasaccaṃ uppajjatīti? No’’ti (yama. 1.saccayamaka.136) vuttanti, na ca cittasamuṭṭhānarūpameva sandhāya paṭikkhepo katoti sakkā viññātuṃ cittasamuṭṭhānarūpādhikārassa abhāvāti.

安那达师长说：“于心之不停留刹那，色法生成之时并无，四种同时生起之色皆只在心生起刹那显现。”据说此因此——若言此处心有停留刹那，则必须思议是否真实存有。心同类文献中云“现起为生起”（如《业论》，心类81），但其释义曰“色在灭去刹那现起非现起”，仅此一说，未言“在停留刹那与灭去刹那俱有”。又说“既非现起亦非生起”，此处亦唯说“色在灭去刹那既非现起生起”，亦无“在停留刹那与灭去刹那俱有”之言。如此，“既非断灭亦非迟滞”诸法圆满消灭时说“生起刹那与未来亦复如是”，然后以“停留刹那”一词，示现过长时间的断灭状态，谓“灭去刹那心已超越生起刹那”，以“停留刹那”为词，显现心无停留。于经文亦有“停留生他义”（《增支部》，三四七）此经文中所说生他义之不存在，谓此非恒住，故不可言停留。所现有的两刹那相等谓为停留。若言心在断灭刹那生起色法，应当议论。何以故？“若其生起谛已断灭，彼苦谛岂还生起乎？”《业论》第一谛136言，且非由心生之色法也无法推知心集所有，言此心集法之无有也。

Ācariyassa hi ayamadhippāyo – uppannauppajjamānavārādīsu ‘‘ṭhitikkhaṇe’’ti avacanaṃ ‘‘cittassa ṭhitikkhaṇaṃ nāma natthī’’ti imamatthaṃ dīpeti. Na hi yathādhammasāsane abhidhamme labbhamānassa avacane kāraṇaṃ dissati. Na kevalaṃ abhidhamme avacanameva cittassa ṭhitikkhaṇabhāvajotakaṃ, apica kho ‘‘ṭhitassa aññathattaṃ paññāyatī’’ti evamāgatā suttantapāḷipi. Aññathattaṃ nāma pubbāparaviseso. Apica yathā bhūto dhammo uppajjati, kiṃ tathā bhūtova bhijjati, udāhu aññathā bhūto. Yadi tathā bhūtova bhijjati, na jaratāya sambhavo. Aññathā bhūto, añño eva soti sabbathāpi ṭhitikkhaṇassa abhāvoyeva. Yadi ca cittassa bhaṅgakkhaṇe rūpaṃ uppajjeyya, taṃ dukkhasaccanti katvā ‘‘no’’ti vattuṃ na sakkā, vuttañca, tasmā viññāyati ‘‘cittassa nirodhakkhaṇe rūpuppādo natthī’’ti.

此说者是教师之教导：于生起和生起非生起等处，“停留刹那”之语，阐明“心无停留刹那”的此义。盖依正法律藏所得之语，无显此因。唯非仅在阿毗达摩中此语乃显心停留刹那之标志。又如“停留生他义”于经文中亦有，说此乃过去未来分别标志。如同实有法生起，云为何物也实有生起之异。若真实生起，则不由老死产生。生他义是异他，唯有他法永无停留刹那。若心于灭去刹那生起色，则以苦谛为标不应说“无”，故显证说“心于灭去刹那无色法生起”。

Ācariyajotipāladhammapālattherānaṃ panetaṃ nakkhamati. Tehi ‘‘ekadhammādhārabhāvepi uppādanirodhānaṃ añño uppādakkhaṇo, añño nirodhakkhaṇo. Uppādāvatthañhi upādāya uppādakkhaṇo, nirodhāvatthaṃ upādāya nirodhakkhaṇo. Uppādāvatthāya ca bhinnā nirodhāvatthāti ekasmiṃyeva ca sabhāvadhamme yathā icchitabbā, aññathā aññoyeva dhammo uppajjati, añño nirujjhatīti āpajjeyya, evaṃ nirodhāvatthāya viya nirodhābhimukhāvatthāyapi bhavitabbaṃ, sā ṭhiti jaratā cā’’ti sampaṭicchitabbametaṃ.

师长瑜伽亮持尊敬中有此意识。彼等曰：“在具一种法之根本现起消灭上，生起与灭去各有不同刹那。生起缘起即由缘起处生起刹那，灭去缘起即由灭去处生起刹那。生起缘起与灭去缘起相异，在一个事法中如愿以偿，或一个法生起另一个法灭去，或另一个法生起，此法灭去，故灭去缘起类也需具备，此为恒常或老死。” 此义应当认识。

Yadi evaṃ, kasmā pāḷiyaṃ ṭhitikkhaṇo na vuttoti? Vineyyajjhāsayānurodhena nayadassanavasena pāḷigatīti veditabbāti. Abhidhammadesanāpi hi kadāci vineyyajjhāsayānurodhena pavattati, yathā rūpassa uppādo ‘‘upacayo santatī’’ti bhinditvā desito. Hetusampayuttadukādidesanā cettha nidassitabbā. ‘‘Yassa vā panā’’tiādipucchāya vissajjane ca arūpalokaṃ cittasamuṭṭhānarūpaṃ vā sandhāya ‘‘no’’ti sakkā vattuṃ. Ayañhi yamakadesanāya pakati, yadidaṃ yathāsambhavayojanāti. Atha vā paccāsattiñāyena yaṃ samudayasaccaṃ nirujjhati, tena yaṃ dukkhasaccaṃ uppādetabbaṃ cittacetasikatappaṭibaddharūpasaṅkhātaṃ, tassa tadā uppatti natthīti ‘‘no’’ti vissajjanaṃ, na sabbassa vacanato, tasmā na sakkā cittassa ṭhitikkhaṇe, bhaṅgakkhaṇe ca rūpuppādanaṃ paṭikkhipitunti vadanti.

若如此，何以巴利语不说“停留刹那”？因让持戒师请求并为示现，以巴利式语言出现是应知。阿毗达摩讲解有时因持戒师请求而作，如说色之生起为“聚集连续”。原因俱在于此。以“若其生起谛已断灭”，否定色法由心生起之可能。此法能如此契机成立。若因果紧密，苦谛止息，且非一切辞句含义，因此不可言“心有停留刹那及灭去刹那生色起”，故谓此德不可得。

Utujarūpāni pana paṭisandhicittassa ṭhitikkhaṇato paṭṭhāya aṭṭhakanavakavasena uppajjanti. Paṭisandhikkhaṇe hi uppannānaṃ kammajarūpānaṃ abbhantare sahuppādaekanirodhatejodhātu ṭhānaṃ patvā tassa ṭhitikkhaṇe aṭṭha rūpāni samuṭṭhāpeti, tattha uppannā tejodhātu paṭisandhicittassa bhaṅgakkhaṇe, tattha uppannā paṭhamabhavaṅgassa uppādakkhaṇeti evamādinā aṭṭhakaṃ, kadāci saddapātubhāvakāle tena saha saddanavakañca uppajjati. Cittajarūpāni ca paṭisandhito anantaraṃ paṭhamabhavaṅgato paṭṭhāya rūpajanakacittānaṃ uppādakkhaṇe aṭṭhakavasena, saddapātubhāvādikāle saddanavakādivasena ca pavattanti. Āhārajāni pana ekassa, dvinnaṃ vā sattāhānaṃ atikkamena nibbattanti. Nanu ca ajjhohaṭāhārapaccayena āhāro rūpaṃ samuṭṭhāpeti, gabbhe sayantassa ca kuto ajjhoharaṇāhāroti? Samātito. Mātarā hi bhuttaṃ kucchigatassa sarīre abbhañjanaṃ viya āhārakiccaṃ karoti. Tenāhu porāṇā –

于正续心生起之停留刹那，粗略以八九色现起。于再生时，业所生之色，因相缘善住体内生起光明，此光明处即是停留刹那，有八种色相集起。于灭去刹那亦生起了前色第一联系体，是为生起刹那，如此类推至八次，适时并有八次声音生起。于心色相续时，即紧跟第一联系体，色生起刹那有八次，声音及光明等也依时间续生。饮食亦有一日或两三周渐次生起，试问今宿食所生之色如何生起？怀孕胎中卧者如何生起当日饮食所对应色？此义乃常理。母体食入已入腹体中似涂脂作用者，故古云——

‘‘Yañcassa bhuñjatī mātā,

『若有人食其母亲，』

Annaṃ pānañca bhojanaṃ;

『即食其食物与饮水；』

Tena so tattha yāpeti,

『因此此人便在母体中维持生命，』

Mātukucchigato naro’’ti. (saṃ. ni. 1.235);

『世间之人称此人为『母腹中的人』。』（综藏·尼柰1.235）

Tasmā mātarā ajjhohaṭāhārena anuggahite sarīre abbhantarikā ojā laddhappaccayā rūpaṃ samuṭṭhāpeti, cakkhusotaghānajivhādasakā pana pañcapasādāvatthaṃ atikkamma pacchā sattame sattāhe uppajjanti, ‘‘ekādasame sattāhe’’ti (yama. mūlaṭī. āyatanayamaka 22-254) ānandācariyo avoca. Ayamettha gabbhaseyyakānaṃ rūpappavattinayo.

因此，母亲以热诚的摄入食法，护养其身，内在发出精华，作为产生形色的条件；视觉、听觉、嗅觉、味觉、新触觉五种感官之所，超越其境界，在孕期第七个星期，感官便萌生，『第十一星期』亦如是（『阴藏主论』22-254）。阿难教师曾言：此即诸胎内形色现象的开始。

Opapātikānampi paṭisandhicittassa uppādakkhaṇe kammasamuṭṭhānāni sattati rūpāni uppajjanti, tathevassa ṭhitikkhaṇe, bhaṅgakkhaṇe ca sattati sattatītiādinā vuttanayena ukkaṃsāvakaṃsato kāmabhavikasattānaṃ, rūpībrahmānañca yathāvuttanayeneva yathānurūpaṃ kammasamuṭṭhānānaṃ, utusamuṭṭhānānañca pavatti veditabbā. Āhārajarūpaṃ pana kāmāvacarānaṃ sabbapaṭhamaṃ attano mukhagatakheḷaṃ ajjhoharaṇakāle uppajjati. Saññībrahmānaṃ taṃ sabbena sabbaṃ natthi. Asaññīnañca cittajāhārajāni natthevāti ayaṃ viseso. Evaṃ uppajjamānesu ca panetesu rūpesu yaṃ cittassa uppādakkhaṇe uppannaṃ, taṃ attanā sahuppannacittaṃ ādiṃ katvā sattarasamacittassa nirodhakkhaṇe nirujjhati, ṭhitikkhaṇe uppannaṃ aṭṭhārasamassa uppādakkhaṇe nirujjhati, bhaṅgakkhaṇe uppannaṃ imassa ṭhitikkhaṇe nirujjhatīti evaṃ uppajjantaṃ, nirujjhantañca yāva maraṇacittassa heṭṭhā sattarasamacittaṃ, tāva yathārahaṃ catusantatiādivasena pavattatīti. Āsannamaraṇassa pana cutito sattarasamacittassa ṭhitikkhaṇamādiṃ katvā kammajarūpaṃ na samuṭṭhāti. Yadi samuṭṭhāti, maraṇaṃ na siyā anupacchinnattā kammajarūpānaṃ. Kammajarūpasamucchede hi ‘‘mato’’ti vuccati. Vuttañhi –

即使是天生之灵、转生者，心意初起之时，亦生起七十种形色现象；于住时与灭时亦复如是。如此所说，是针对贪欲界众生及色界梵天之形色生成，须以业因缘及季节条件分别观察。饮食形色，是欲界生灵初次摄受于口中游乐时生起。想觉梵天则无此；非想觉梵天则无此饮食造作，此为差别。如此众生新生时，所生各色中，心意初起时生出者，即因自身共生之心意初起而生；至第七心意生灭时断，住时生者第十八心起，灭时断，灭时生者于住时断；如此生成如是断尽。此生死心意以下，至第七心止时，依四十余日的规律循环。临命终时，其第七心的住时起始一切生业形色未曾生起。若生起，即无死亡之论，生业形色中断时称为『已终结』。经论中确有此说——

‘‘Āyu usmā ca viññāṇaṃ, yadā kāyaṃ jahantimaṃ;

“寿命与识同存，当身体灭时，识亦同时消退，如残火熄灭，毫无意义。”

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

云：“寿命与识同时消失，断无二次产生，犹如残火熄灭，绝无再燃之理。”（见《集异门尼迦耶》卷三第九十五）

Sattarasamena saha uppannañca taṃ cuticittena saha nirujjhati, aparañca na uppajjati. Āyukkhayā, kammakkhayā, ubhayakkhayā, upakkamena vā kassacīti evaṃ kammajarūpasseva hi maraṇaṃ hoti satipi āhāraje, aṭṭhakathāmatena cittaje ca. Tampi apagatajīvassa na uppajjati. Utujarūpaṃ pana pavattati eva. Tathā saṃsedajānaṃ, opapātikānaṃ pana sarīranikkhepābhāvato tampi na pavattati.

随着十七年连同心识一同消亡，之后不再生起。因寿命终尽、业力消灭、或二者俱灭而成死亡，正如注疏所说心识同灭。属离世状态者亦无复生。虽有生理变化，仍无再生。对于由血系传承的众生及生生世世业果之体，由于无体质依止，亦不会再起。

§765-6

765-6. Uppādavayavantatāya nicco dhuvo na hotīti anicco, niccakhaṇikatāya vā na icco sassatādivasena anupagantabboti anicco. Ayañhi vināso janakapaccayato aññahetunirapekkhatāya niccakhaṇikova hoti. Dhuvasāravirahitattā addhuvo. Avasavattanaṭṭhena anattā. Udayavayapaṭipīḷanena, dukkhavatthutāya ca dukkhānaṃ khandho samūhoti dukkhakkhandho. Evaṃvidho pana sukhehi asammissoyevāti āha ‘‘kevalo’’ti. Kassacipi vā rūpassa sukhasabhāvassa abhāvato sakalopi dukkhakkhandhoti vuttaṃ ‘‘dukkhakkhandho ca kevalo’’ti. Paccayayāpaniyatāya ca rogamūlatāya ca rogato. So hi yathārahaṃ paccayehi yāpetabbatāya yāpyarogo viyāti rogato daṭṭhabbo. Yāpyabyādhi hi rogo, itaro ābādho, mūlabyādhi viya cesa anubaddhabyādhīnaṃ kilesarogādīnaṃ mūlabhāvato rogato daṭṭhabbo. Dukkhatāsūlayogitāya, kilesāsucipaggharaṇatāya , uppādajarābhaṅgehi uddhumātaparipakkapabhinnatāya ca gaṇḍato. So hi dukkhadukkhatā saṅkhāradukkhatā vipariṇāmadukkhatāti tividhadukkhatāsaṅkhātena rujjanena yuttatāya, yathārahamārammaṇavasena ca samannāgamavasena ca rāgādikilesāsucivissandanato, ahutvā sambhavanato, uppattiyā uddhumātattā jarābhaṅgehi ca yathākkamaṃ paripakkapabhinnabhāvato gaṇḍasadisoti gaṇḍato daṭṭhabbo. Avasavattanatāya, avidheyyatāya ca parato. Yathā hi paro patanto parassa vasaṃ na gacchati, evametaṃ subhasukhādibhāvena vase vattetuṃ asakkuṇeyyatāya avasavattanato ‘‘mā jīratha, mā marathā’’tiādinā vidhātuṃ asakkuṇeyyatāya avidheyyabhāvato parato daṭṭhabbaṃ. Byādhijarāmaraṇehi palujjanato, ābyāsanato ca palokato. Idaṃ byādhiādīhi pakārehi bhijjanato, vinassanato, etehi eva vā ābyāsanato byasanatthassa loka-saddassa pavisiṭṭhassa ābyāsanatthatāya palokato daṭṭhabbaṃ. Chandanti rajjanavasena pavattaṃ chandaṃ.

七百六十五至七百六十六显示：由于生灭连绵不断，故无永恒；由于为瞬时现象，非永恒事物，无论永恒等概念不应移入。此无常出自生灭因缘，非他因。处于无常状态，没有固有实体。因生灭受苦，苦的蕴集故称苦蕴。虽有乐，但非斩截真实安乐，故称“唯苦”。又因色法无乐属性，故诸蕴全为苦蕴，谓“苦蕴亦唯苦”。由因缘条件切断，故称为病根。正如疾病须疗治，疾病兴废由因。疾病乃许多累积不良之基础，诸烦恼疾病为根基，故基于疾病观察。因苦集所缠，烦恼污秽重集，生老灭等生灭三事，使得苦重。故此蕴为苦之苦、行之苦、变异苦，三种苦结合的痛苦。苦蕴受烦恼污秽熏染，毁坏生成，生老死因成熟状态不等，形成不同病态。基于无法反转生灭，及非我本质，对于外部如掉落之物不从附着。依此不可老死，不能因痛苦乐趣等而维系故。适应病苦老死而衰败，观看病苦等生灭状态。由诸疾病方式，彼其毁坏、消逝，由此生灭状态属于世间常见衰败，故称病苦蕴。欲望如洪水般翻腾蔓延。

§767

767.Dhammasenāpatināti dhammasenāya pati nāyakoti dhammasenāpati, sāriputtatthero, tena. Hitasaṅkhāto attho etassāti hitatthi, tena. Sakkaccāti uggahaṇadhāraṇādīsu atandito hutvā.

七百六十七言："法军统帅"者，即法军之主、领导者。此指长老沙利弗。谓其言为有益意思。"适时"者，指于兴起、持守等无懈怠之际。

Iti abhidhammatthavikāsiniyā nāma · 至此，名为《阿毗达摩义开显》的

Abhidhammāvatārasaṃvaṇṇanāya · 《入阿毗达摩论注》中

Rūpavibhāgavaṇṇanā niṭṭhitā. · 色分别解释结束。