11. Ekādasamo paricchedo
11. Ekādasamo paricchedo第十一章
Nibbānaniddesavaṇṇanā涅槃解说注释
§768-9
768-9. Ādito rūpānantaramuddiṭṭhaṃ yaṃ nibbānanti sambandho. Tassa vibhāvanaṃ yathābalaṃ pavakkhāmīti sambandho.
768-9. 最初的是在诸色之后显现的涅槃，此为关联。对其分别解说，虽非尽述，但谓之关联。
Bhavābhavanti bhavato bhavaṃ, khuddakaṃ, mahantaṃ vā bhavaṃ. Vinanatoti saṃsibbanato. Taṇhā hi saṃsāranāyikabhāvena bhavato bhavaṃ, sugatiduggativasena khuddakamahantaṃ bhavaṃ vā aparāparabhāvāya saṃsibbati, tunnakaraṇaṃ viya karoti. Nikkhantattāti visaṃyogavasena nissaṭattā. Maraṇapaṭipakkhatāya, amatasadisatāya vā amataṃ. Sabbadukkhanissaṭattā paramaṃ sukhaṃ. Sabbepi saṅkhārā samanti upasamanti anuppattidhammataṃ āpajjanti etenāti sabbasaṅkhārasamatho. Khandhūpadhiādayo sabbepi upadhī upaddavā paṭinissajjīyanti etenāti sabbūpadhipaṭinissaggo. Yasmā taṃ āgamma kāmataṇhādibhedā taṇhā sabbaso khayaṃ gacchati, virajjati, nirujjhati ca, tasmā taṇhākkhayo virāgo nirodhoti ca vuccati. Apica rujjhanti ettha sattā kilesanigaḷabandhāti rodho, saṃsārassetaṃ adhivacanaṃ, tato nikkhantoti nirodho.
有生有灭者即称为‘有’。有可谓小者，亦可谓大者。有‘灭’者即是消退。欲渴恰因轮回之主性，所谓‘有’以轮回之存在而言，或如顺流逆流分大或小，依次转灭，如同剪断。‘消退’即分离，断绝状态。于临死及不死状态，谓为不死。是断除诸苦极乐之究竟。诸行悉归于寂止、息灭、无生法之出离，谓诸行止息。五蕴等诸蕴皆舍弃彼业为缚之束缚者，此谓舍弃一切缚。由此而起，因欲渴等断绝，欲渴尽了、清净、止息，所以称“欲渴止息、离欲、灭尽”。众生业爱虽灭而尚有痛苦者，称为痛苦，轮回之义是此。由此就名断离涅槃。
§770
770.Adhigamāti tadanurūpāya paṭipattiyā ariyamaggena paṭivijjhanena.
770. ‘证得’者，依于相应的修习与圣道证知。
Rāgakkhayādibhāvena sabbadukkhasantiyā paccayatāya, kilesasantāpābhāvena ca santilakkhaṇaṃ. Accutirasanti sabhāvāpariccajanato acavanasampattikaṃ. Assāsakaraṇarasanti assāsakaraṇakiccaṃ. Tañhi pānabhojanādisuññe sabhayakantāre paribbhamanena parissantassa addhikapurisassa assāsajanakabhāvena upaṭṭhitaṃ vanantodakaṃ viya sabbaññubuddhānampi vacanapathātikkantamahādukkhabherave saṃsārakantāre paribbhamanena parissantassa yathānurūpaṃ paṭipattimaggaṃ paṭipannassa yogāvacarassa anādimati saṃsāre supinantenapi adiṭṭhapubbatāya dassanasamakālameva paramassāsaṃ janeti. Khandhanimittavicittatāya aviggahaṃ hutvā gayhatīti animittapaccupaṭṭhānaṃ. Sabbasaṅkhatanissaraṇupāyabhāvato nissaraṇaṃ paccupaṭṭhāpetīti nissaraṇapaccupaṭṭhānaṃ.
缘灭贪尽等，谓一切苦灭之因缘，烦恼苦恼亦为灭相。性不变者乃出离本性，不可灭绝者。气息讫息乃气息业司。因食饮为空者，如野兽游于荒原，因盛德圣者等照见，如林中流水，超越诸智者语理之中，愚蒙众生因着道理证诸理法，即使轮回无始而卧眠者，亦生如是显相。由诸蕴缘生心起，遣除分别，达到无缘无相境地，即无缘观察。因由种种缘起相续无常故，彼离一切结者，谓离一切结除之境，自此建立离境。说因缘灭除而得断尽故，谓断尽境。
Evaṃ nibbānassa lakkhaṇādikaṃ dassetvā idāni vitaṇḍavādipakkhaṃ dassetvā pariharanto āha ‘‘etthāhā’’tiādi, na paramatthato atthi aññatra paññattimattatoti adhippāyo. Kuto panāyamabhinivesoti āha ‘‘titthiyānaṃ…pe… nīyato’’ti. Yathānurūpāya paṭipattiyāti sīlasamādhipaññāsaṅkhātaṃ sammāpaṭipattiyā. Yathā hi cetoñāṇalābhino eva ariyā paresaṃ lokuttaracittaṃ jānanti, tatthāpi ca arahā eva sabbesaṃ cittaṃ jānāti, evaṃ nibbānampi sīlādisammāpaṭipattibhūtena upāyeneva upalabbhatīti ‘‘natthī’’ti na vattabbaṃ ariyehi upalabbhanīyato. Yathā hi jaccandhatemirikādīnaṃ adassanena ‘‘sūriyādayo natthī’’ti na vattabbā cakkhumantānaṃ gocarabhāvena atthevāti siddhattā, evametampi bālaputhujjanassa adassanamattena ‘‘natthī’’ti na vattabbaṃ. Ariyānaṃ pana paññācakkhuno padeseneva upaṭṭhānato ekantena sampaṭicchitabbaṃ ‘‘atthi nibbāna’’nti. Ayamettha adhippāyo. Atha rāgādīnaṃ khayamattameva nibbānanti ceti sambandho. Āyasmatā…pe… therena dassitoti sambandho. Rāgakkhayādidīpakaṃ suttaṃ neyyatthanti adhippāyena ‘‘taṃ na’’iti paṭikkhepaṃ katvā ekaṃsena cetaṃ sampaṭicchitabbaṃ, itarathā yathārutavasena pāḷiyā atthe gayhamāne bahudosā āpajjantīti te dassetuṃ ‘‘arahattassāpī’’tiādi vuttaṃ. Arahattaṃ puṭṭhena tenevāyasmatā sāriputtattherenāti adhippāyo. Tava matenāti sāsanayuttiṃ avicāretvā pāḷidassanamatteneva vippalapato tavajjhāsayena. Na ca panetaṃ yuttaṃ, tathāpīti adhippāyo. Lokuttaraphalacittassa rāgādīnaṃ khayamattatāpajjanaṃ na yuttaṃ tassa aggaphalassa catukkhandhabhāvena pāḷiyaṃ āgatattā. Tasmāti yuttiṃ avicāretvā pāḷidassanamatteneva voharantassa aniṭṭhappasaṅgato. Byañjanacchāyāyāti vimaddāsahabhūtāya saddatthamattacchāyāya. Ubhinnanti nibbānavasena, arahattavasena ca āgatānaṃ ubhinnaṃ suttānaṃ. Atthoti adhippāyattho.
示现涅槃之相及诸特性后，转而破斥邪说等，谓‘如是我闻基本无他义，仅为言设’者即大意。问‘何以为坚持执着’者，答曰‘依相应之行为，即戒定慧三学之正行’。诚如，诸圣诸人于心识获得光明，虽如来皆知诸心，然彼涅槃亦该以戒定慧正行之法具足而得。不能谓‘无’而不以圣者所当证。譬如盲暗瞽者，不能以‘日月不存在’妄言，故同理愚夫因无见解不应称‘无’。士聪慧者须应当正知并证‘涅槃存在’。此乃关键。然谓涅槃仅因贪欲等断尽，则相关义理悉出自长老……以此为断慈与戒慧灭尽之教义相对。此言‘无’则非正断法，长老已示正法义。且执断法言者则妄于圣法，于四圣果无究竟义。故若不正地解，经文所宣教无必定因缘与教义。在此，非正诉说出现，此理不可取。故常言涅槃乃离过患烦恼所成，不宜妄取偏执。此谓‘不正理’。世间超越之果心依戒贪欲等灭尽不足，戒定慧四贝叶书记医于此故。故不应违逆正理，却求无妄之说。言语不清、不恰处理者，名为言语暗昧，所传乃误。分别涅槃与阿拉汉是法理区分所指义。
Ko pana so atthoti āha ‘‘yassa panā’’tiādi. Rāgādīnaṃ khayoti rāgādīnaṃ anuppādanirodho. So dhammo akkhayopi samāno rāgādīnaṃ khayassa upanissayattā khayopacārena ‘‘rāgādīnaṃ khayo nibbāna’’nti vutto ‘‘tipusaṃ jaro, guḷo semho’’tiādīsu phalūpacārena vuttaṃ viyāti sambandho. Kilesānaṃ anuppattinirodhakkhayassa maggassa ārammaṇabhūtaṃ nibbānaṃ atthato ‘‘khayassa upanissayo’’ti vattabbataṃ labbhatīti āha ‘‘khayassa upanissayattā’’ti. Khayopacārenāti attano kāriyabhūtassa khayassa attani upacārena tassa nāmavasenāti vuttaṃ hoti. Jarakāraṇaṃ tipusaṃ jaroti vutto, semhakāraṇaṃ guḷo semhoti vutto. Khayanteti rāgādīnaṃ parikkhayāvasāne. Khayoti vā maggo vuccati ‘‘khaye ñāṇa’’ntiādīsu (dha. sa. dukamātikā 142) viya, tassa ante nirodhāvasāne uppannattā khayoti vuttaṃ phalūpacārena, samīpūpacārena vā.
何谓此义？谓贪欲等灭尽，是指其无起无灭。彼法不存在增减，贪欲等灭之因果境界相续，谓涅槃为‘灭之因’。以其结果而称‘贪欲等灭即涅槃’，如‘老病苦’果因所故。涅槃为烦恼灭尽之根本所依。《长部》卷十四之注释说涅槃乃‘灭因所依’是义。所谓‘灭因所依’是指涅槃之名称，源于因缘消灭诸烦恼。老因叫为老，病因叫作病。灭即烦恼结冬终。‘灭’即修行之路。谓‘灭知’曰涅槃。结冬终之末了由果因和近因产生，故以果报方面名涅槃。
Sabbe bālaputhujjanāpīti soṇasigālādayo sabbepi bālaputhujjanā samadhigata…pe… bhaveyyuṃ khaṇavasena rāgādīnaṃ khayassa tesampi atthitāya. Tathā ca sati paṭipattiyā niratthakabhāvo āpajjeyyāti adhippāyo. Rāgādikkhayānaṃ bahubhāvatoti rāgādīnaṃ viya tesaṃ khayānampi tabbikārabhāvena bahubhāvato. Evañhi sati rāgassa khayo rāgakkhayo, na dosādīnaṃ, tathā dosakkhayopīti añño rāgakkhayo, añño dosakkhayo, añño mohakkhayoti tiṇṇaṃ akusalamūlānaṃ khayabhūtāni tīṇi nibbānāni, catunnaṃ upādānānaṃ khayabhūtāni cattārītiādinā bahūni nibbānāni nāma honti. Idāni ādi-saddasaṅgahite dose dassetuṃ ‘‘saṅkhatalakkhaṇa’’ntiādi vuttaṃ. ‘‘Tīṇimāni, bhikkhave, saṅkhatassa saṅkhatalakkhaṇāni, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’’ti (a. ni. 3.47) vacanato vayasaṅkhāto khayo saṅkhatalakkhaṇaṃ hotīti vuttaṃ ‘‘saṅkhatalakkhaṇañca nibbānaṃ bhaveyyā’’ti. ‘‘Jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppanna’’nti (saṃ. ni. 2.20) vacanato āha ‘‘saṅkhatapariyāpanna’’nti . Yaṃ pana saṅkhatapariyāpannaṃ, taṃ itarasaṅkhatadhammo viya aniccaṃ hoti paccayādhīnavuttitoti āha ‘‘saṅkhatapariyāpannattā anicca’’nti. ‘‘Aniccā vata saṅkhārā’’ti (dī. ni. 2.221) hi vuttaṃ. Ettāvatā ca kiṃ vuttaṃ hoti? Yadi bhavato manorathaparipūraṇatthaṃ khayaṃ nibbānanti vadāma, asaṅkhatassa saṅkhatalakkhaṇattā, saṅkhatapaṭipakkhassa saṅkhatapariyāpannattā sabbakālikabhāvena niccassa aniccatā, tato ca paramasukhassa dukkhatā ca āpajjeyyāti vuttaṃ hoti.
一切愚痴凡夫，即如索那、悉迦罗等人，皆同为愚痴凡夫所摄，将因诸染欲等的消灭而暂时生灭。由此正念修行下，常有无益之败坏现起，其为谬见。谓染欲等虽消灭，却多方面表现其消灭之性质，故称为多重现象。正念修行中，染欲的消尽即为染欲灭，不是诸嗔恨等染污的消灭；又如有他种染欲灭、他种嗔恚灭、他种痴灭，皆为三毒根的消灭，即三种不善根的灭除，乃三种涅槃。又是四种取执的灭除，乃为四种涅槃等，涅槃众多。今因起始词汇联系诸染污，称为“有为相”，即因“三法印”说，谓三法印中有为法包括此。佛言‘诸行无常，是生滅所依’（中部律藏3.47）说明此“有为相”与生死相关，行、灭、住三个阶段辨明有差别，故说‘无常相亦为涅槃’。又佛言‘老死为生滅之因’（增支律2.20）而称‘有为法的生灭’，所言的生灭，是相对无为法而言的无常，缘起故。佛陀又说“诸行无常”（长部律2.221），至此已言无常。然后问：若为满足世间欲望而说消灭为涅槃，则涅槃可现为常、不变，恒久无常相，由是产生极乐同时有苦的矛盾说法，这是前提。
Ettāvatā bhaṅgakkhayassa nibbānadosaṃ dassetvā idāni anuppādakkhayassa tabbhāvaṃ nisedhetuṃ ‘‘yadi khayo nibbānaṃ bhaveyyā’’tiādi vuttaṃ. Paṭhamamaggassa anantarapaccayabhūtaṃ ñāṇaṃ gotrabhu nāma. Sesamaggapurecaraṃ vodānaṃ nāma. Phalasamāpattipurecaraṃ anulomaṃ nāma. Taṃ pana saṅkhārārammaṇamevāti idha na gahitaṃ. Bhadramukhāti parassa anunayavacanaṃ. ‘‘Khīyantī’’ti vattamānaniddesena idāni khīyamānataṃ pucchati. Esa nayo sesesupi. Upadhāretvāti upaparikkhitvā. ‘‘Gotrabhu…pe… mukhā’’ti pucchāya ‘‘rāgādīnaṃ khayameva vadāmī’’ti tayā dinnapaṭivacanassa avirujjhanavasena satipurekkhāraṃ kathehīti adhippāyo. Gotrabhucittādīnaṃ gotrabhuvodānamaggānaṃ. Gotrabhukkhaṇe kilesānaṃ anuppādanirodhassa abhāvato āha ‘‘rāgādayo khīyissantī’’ti. Phalamevāti kilesānaṃ khīṇakāle uppajjamānaṃ phalacittameva. Ārammaṇaṃ apassantoti gotrabhuādīnaṃ vattabbārammaṇaṃ apassanto. Atha vā itaresaṃ ārammaṇabhāve sati gahetabbapaccayaṃ apassanto.
就此说知无常灭尽的涅槃烦恼，今有生灭无生灭义的说法，即“若灭即为涅槃”之说。初道之无间断相名为“本生”，终道入灭时介于两者之间名为“入灭”，果报之果的前行名为“顺流”。这里的“法”为法流之意，不是执著。“贤者”是他人慈悲的劝导。用“减少”即现阶段的减少度量现象，询其生灭。此方法用于末端的果位。探讨如“本生”“入灭”等四个阶段，说明染欲等烦恼正在减少中。果报为烦恼消灭的产物，未见本生阶段的烦恼所缠。因此说“诸染欲将渐次减少”。果是烦恼消灭时生起的心。以本生等的现象为观察对象。又他处以各种染污和烦恼境界为分别来看。
‘‘Apicā’’tiādi pariyāyantarenapi anuppādanirodhassa nibbānabhāvanisedhanaṃ. ‘‘Uppādīyatīti attho’’ti pana maggassa uppattiyā kilesakkhayopi uppādito nāma hotīti katvā vuttaṃ. Na hi itarathā khayassa uppādo nāma atthi. Atha vā ‘‘addhā so…pe… niruttaro bhavissatī’’ti ettakena ganthena khaṇanirodhassa ceva anuppādanirodhassa ca nibbānabhāve dosaṃ dassetvā idāni ‘‘khaye ñāṇa’’ntiādīsu (dha. sa. dukamātikā 142) viya maggassāpi khayapariyāyattā ‘‘rāgakkhayo’’tiādivacanamatteyeva samānabhāvena gahite maggassāpi nibbānabhāvappasaṅgaṃ, tathā ca sati aniṭṭhāpattiṃ sambhāvento āha ‘‘apicā’’tiādi. Evañhi sati ‘‘uppādīyatī’’ti maggameva sandhāya tiṭṭhati. Yadi maggassa nibbānabhāvappasaṅgo idha sambhāvito, evaṃ sati gotrabhussa maggārammaṇatādidosā vattabbāti? Saccaṃ vattabbā, ettakenāpi pana parassa vacanapaṭibāhanaṃ sakkā kātunti parihārantaradassane byāpāro katoti. Yathānurūpāya paṭipattiyāti chavisuddhiparamparāsaṅkhātāya yathānulomapaṭipattiyā.
“或亦”一语，是对生灭无生灭涅槃现象反驳无碍之说。又作“生起”即谓因缘生起的含义，烦恼灭尽亦须起。如说“他起”，“无生起”不会成立。又言“他处必有说法”，此书中短暂止息即无生灭涅槃显示斩断烦恼，同时也能让生灭涅槃生起，显示烦恼。遂由此“灭”之能知之处说“染欲灭”等辞，涵盖初道、入灭、果位，并同等涵摄涅槃义。正念之中若产生不善起，即说明在“或亦”之中，故用“或亦”。如是正念仅停留于道中，故谓“生起”，与“或亦”相应。若道中存在涅槃现象，何以生厉害烦恼？此理尚可建立，但回应他义无法驳斥，说明此法依止佛法的正行。
§771
771.Assaddhoti pabuddhasaddho, maggāgatāya acalasaddhāya samannāgato, maggāgatasaddhāya hi samannāgato ākāse buddhavesaṃ māpetvāpi ‘‘niccaṃ sukhaṃ attā’’ti vadantassa na saddahati seyyathāpi sūrambaṭṭhoti (a. ni. 1.255). Akataññūti akataṃ nibbānaṃ jānātīti akataññū. Sandhicchedoti bhavasandhānakarassa taṇhāpāpassa chindanena puna bhavapaṭisandhiyāpi chinnatāya paṭisandhiṃ khepetvā ṭhito. Hatāvakāsoti khīṇapaṭisandhikattāyeva āyatiṃ katthaci okāsaloke adissamānattā vihatāvakāso. Vantāsoti katthaci abhisaṅgābhāvato chaḍḍitataṇhoti attho. Uttamaporisoti sadevaloke aggadakkhiṇeyyatāya visiṭṭho poriso.
不信（无信）者谓有信，但信念不坚定。谓生死之断裂，即因断灭的渴望灭除而成，生死续转被截断，处于断尽之中。“除去机会”谓生死续转的期限，或显示某世间间断之象。“离贪”谓远离挂碍的含义。“尊者”谓独尊之辈。
Duppaṭividdhāti paṭivijjhituṃ, paṭilabhituñca dukkarā. Kāmādīnaṃ nissaraṇīyatāya nissaraṇīyā, yadidaṃ nekkhammaṃ, etaṃ kāmānaṃ nissaraṇanti sambandho. Tattha kāmānaṃ nissaraṇanti kāmehi niggamanaṃ, atha vā nissaranti niggacchanti ettha etenāti vā nissaraṇaṃ, kāmānaṃ nissaraṇaṭṭhānaṃ, nissaraṇupāyanti attho. Nekkhammanti paṭhamajjhānaṃ. Tañhi kāmehi nikkhantanti ‘‘nekkhamma’’nti idha gahitaṃ, aññattha pana pabbajjādayopi ‘‘nekkhamma’’nti pavuccanti. Vuttañhi –
难以理解，难以得到. 脱离诸欲为可脱者，所谓出离，等于远离诸欲。此脱离即是蕴含脱离欲之意。若说脱离欲即离开欲界，或言远离即离开，它们为脱离欲处、脱离所求。初禅等谓出离。此处谓离开诸欲而入初禅，亦有时云离家出家亦称出离。经云——
‘‘Pabbajjā paṭhamaṃ jhānaṃ, nibbānañca vipassanā;
“出家为第一禅，涅槃为观。”
Sabbepi kusalā dhammā, ‘nekkhamma’nti pavuccare’’ti. (itivu. aṭṭha. 109; dī. ni. ṭī. 2.360; a. ni. ṭī. 2.3.66; visuddhi. mahā. 1.56; netti. ṭī. 76 missakahārasampātavaṇṇanā);
一切善法，称说为“出离”，谓此即为修行的归趣。
Arūpaṃ ākāsānañcāyatanaṃ. Bhūtanti vijjamānaṃ, khandhapañcakanti attho. ‘‘Bhūtamidanti, sāriputta, samanupassāmī’’tiādīsu khandhapañcakaṃ ‘‘bhūta’’nti vuccati. Attano kāraṇaṃ paṭicca samaṃ, sammā ca uppannanti paṭiccasamuppannaṃ. Paṭhama…pe… bhaveyyāti saṅkhatanissaraṇabhāvena vuttassa nibbānassa abhāvappattiyā ca tadekayoganiddiṭṭhānaṃ yathākkamaṃ kāmarūpanissaraṇānaṃ paṭhamajjhānākāsānañcāyatanānampi abhāvoyeva āpajjeyya. Idāni yathādhippetamatthaṃ āgamena dassetuṃ ‘‘na tu khayo’’tiādi vuttaṃ.
无色界即为空处所，此为存在。五蕴即色、受、想、行、识之义。“此谓存在，沙利呵，当观如实”等语中所说五蕴，称为“存在”。依自身因缘，正当产生并起。第一等……如是……当有，即此是指由因缘生起缘灭之理，以无常为本质的涅槃，因不生不灭而显现，故以涅槃为无造色界空处等诸无常色界的初禅状态。现在依正理说当证涅槃，如经中所示，却言“不坏”等语。
‘‘Atthi…pe… suphusitanti cā’’ti natthi nissaraṇaṃ loke, kiṃ vivekena kāmāpīti evaṃ mārena paṭibāhite. ‘‘Atthi…pe… suphusita’’nti nibbānaṃ patiṭṭhapentena āḷavakattherena vuttaṃ. Suphusitanti suṭṭhu phusitaṃ, sacchikatanti vuttaṃ hoti. Ajātantiādīni cattāri padāni aññamaññavevacanāni. Atha vā vedanādayo viya hetupaccayasamavāyasaṅkhātāya kāraṇasāmaggiyā na jātaṃ na nibbattanti ajātaṃ. Kāraṇena vinā sayameva ca na bhūtaṃ na pātubhūtaṃ na uppannanti abhūtaṃ. Evaṃ ajātattā abhūtattā yena kenaci kāraṇena na katanti akataṃ. Jātabhūtakatabhāvo ca nāma rūpādīnaṃ saṅkhatadhammānaṃ hoti, na asaṅkhatasabhāvassa nibbānassāti dassanatthaṃ asaṅkhatanti vuttaṃ. Paṭilomato vā samecca sambhūya paccayehi katanti saṅkhataṃ, na tathā saṅkhataṃ, saṅkhatalakkhaṇarahitanti ca asaṅkhatanti. Evaṃ anekehi kāraṇehi nibbattitabhāve paṭisiddhe pakativādīnaṃ pakati viya siyā nu kho, ekeneva kāraṇena etaṃ katanti āsaṅkāya na kenaci katanti dassanatthaṃ ‘‘akata’’nti vuttaṃ. Evaṃ apaccayampi samānaṃ sayameva nu kho idaṃ bhūtaṃ pātubhūtanti āsaṅkāya tannivattanatthaṃ ‘‘abhūta’’nti vuttaṃ. Ayañcetassa asaṅkhatākatābhūtabhāvo sabbena sabbaṃ ajātadhammattāti dassetuṃ ‘‘ajāta’’nti vuttaṃ.
“有……如是……清明”之说，意谓世间无灭，无生；何故谓为欲界以外之离别？此为魔障所阻。又“有……如是……清明”之语，是阿拉维长老言成就涅槃之说。“清明”即谓真正明白，真实所闻。诸如“不生”等为四句互相对说。一切烦恼诸受等如因缘聚合成因，和合成缘，不生不作；无因则无此存在，无此消失，无起无灭。以此不生不灭，不存在所扰，因缘不到，故无作无为。生死诸蕴为和合法，不是无为无碍涅槃。反倒相反，如同反纵之理而和合法生起生灭，非和合之法非生灭，故无和合之迹为无为。如此诸多因缘所生法已证成灭者，唯有怀疑人谓只因一因成就，非他因而作，以断生灭故有“无作”之名。又不依因缘，一切本自无生无灭，是因缘所转故，生灭法名“有为”，无生灭法名“无为”。此即无为涅槃真实之义，故称“不生”。
Asaṅkhatantīti iti-saddo ādiattho. Tena –
“无为”此词义起自此。据此─
‘‘No cetaṃ, bhikkhave, abhavissa ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ. Nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyetha. Yasmā ca kho, bhikkhave, atthi ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyatī’’ti (udā. 73) –
“如是，诸比库，不称‘无生、无存在、无作、无为’。此非谓生已、存在、作已、和合已之消灭。若诸比库，谓无生、无存在、无作、无为之故，理应了解生已、存在、作已、和合已之消灭。”（经文如是说）
Evamādisuttapadaṃ saṅgaṇhāti. Tenāha ‘‘anekesu suttantesū’’ti. Dhammena sadevakassa lokassa sāmī, dhammassa vā yathicchitaṃ desanato sāmī issaroti dhammasāmī. Tathāgata-saddassa attho heṭṭhā kathitova. Sammā sāmaṃ sabbadhamme abhisambuddho, sammā sayameva sammohaniddāvigamena paṭibuddho, buddhiyā vikasitavāti vā sammāsambuddho.
诸经集此义，如此说：“在诸多经文中”。佛法为诸天众生之主，任意自在宣说法义，故称法为主。下文说如来名义，说明其意。正遍知诸法真理，证知自心悉皆明了，能断烦恼，故称正觉。
Parittattiketi ‘‘parittā dhammā, mahaggatā dhammā, appamāṇā dhammā’’ti (dha. sa. tikamātikā 12) evaṃ parittādidhammavasena āgate parittattike.
「Parittatti」即「受护之法、广大之法、无量之法」。此语出自《经藏·释义集注》第十二节所说。所谓受护之法，谓依此教法为根基而生起的诸法皆归于此名。
Navattabbārammaṇattāti navattabbārammaṇattappasaṅgato. Tenāha ‘‘navattabbārammaṇapakkhaṃ bhajeyyu’’nti. Rūpāvacarattikacatukkajjhānāti catukkanayena tikajjhānā, pañcakanayena catukkajjhānā. Kusalakiriyānaṃ abhiññābhāvappattiyā parittādikepi ārabbha pavattanato ‘‘catutthassa jhānassa vipāko’’ti āha. Tasmāti yathāvuttayuttito ceva pāḷito ca. Kiñca bhiyyo – saṅkhatadhammārammaṇaṃ vipassanāñāṇaṃ, apica anulomabhāvappattaṃ kilese tadaṅgavasena pajahati, samucchedavasena pajahituṃ na sakkoti, tathā sammutisaccārammaṇaṃ paṭhamajjhānādikusalañāṇaṃ vikkhambhanavaseneva kilese pajahati, na samucchedavasena. Iti saṅkhatadhammārammaṇassa, sammutisaccārammaṇassa ca ñāṇassa kilesānaṃ samucchedappahāne asamatthabhāvato tesaṃ samucchedappahānakarassa ariyamaggañāṇassa tadubhayaviparītabhāvena ārammaṇena bhavitabbaṃ, tañca nibbānameva. Tenāhu porāṇā –
「Navattabbārammaṇat」者，谓与「应新有之境」相应故名。故说「应当生起新有之境相」是也。所谓「色法四禅」者，指以四色根为对象而生之三禅及四禅。因善业之所修习、得超妙神通而自第四禅果报起，故谓「第四禅之果报」。据此，既依正理亦依巴利文严谨诠释。且更言—因组成法所缘之境相，称为内观见知；若由顺流性起，则能断除烦恼；若以断尽性起，则不能断除。于是初禅乃至前之禅所生之俗谛见知，虽能暂损烦恼，却不能断除；故断热恼之智慧则不同。成就组成法所依之见知与俗谛见知烦恼难以断尽，因其成因难尽断，故应以圣道智慧，由相反而转，以作缘起，故名为受持。此即灭者也。故古法云—
‘‘Ñāṇaṃ yaṃ saṅkhatālambaṃ, paññattālambameva vā;
「智慧者，以组成法为依，或以观念为所依；
Pāpe hanti na taṃ vatthuṃ, tadaññaṃ sampaṭicchiya’’nti.
罪恶不能破坏其智能，唯有智慧者能斩断之。」
Rūpasabhāvābhāvatoti etena yathā rūpadhammānaṃ ruppanasabhāvo, paṭighātavantatā kalāpato vuttiyā padesasambandho sabhāvo, evaṃ nibbānassa katthaci paṭighāto, sappadesatā ca natthīti dasseti. Na hi nibbānaṃ ‘‘asukadisāya, asukapadese’’ti vā niddisīyati. Papañcābhāvatoti taṇhāmānadiṭṭhipapañcehi saha avaṭṭhānavasena abhāvato, tesaṃ abhāvapaccayatāya ca. Taṇhādiṭṭhimānā hi saṃsāre satte papañcentīti papañcā nāma.
「色法所有之形相消失」者，是指色法本性中，形相之存在乃因对境阻碍起，相续与所在地关系存焉，此即形成。然涅槃何时有形相对境阻碍及所在关系哉？无也。故此示涅槃无形相也。涅槃不应谓「不适之方、不适之处」而显说。所谓无分别者，是说根本欲望与对境之五种分别皆不生，故其因缘俱灭。根本欲见者，谓因见欲起而存者。若欲念存在，世间众生即生分别。以上言涅槃实无此分别。
§772-5
772-5. Evaṃ nibbānaṃ yuttito, suttato ca sādhetvā idāni tassa pariyāyasandassanatthaṃ ‘‘accantamananta’’ntiādi vuttaṃ. Tattha saṃsārappavattiyā pariyosānabhūtattā antaṃ. Iminā anupādisesanibbānadhātu kathitāti vadanti, sopādisesanibbānadhātupi vaṭṭati, akatantipi paṭhanti. So heṭṭhā vuttatthova. Sauppādavayantābhāvena anantaṃ. Kilesapariḷāhābhāvena, kilesakkhobhābhāvena ca santaṃ. Palokitābhāvena apalokitaṃ. Atittikarabhāvena paṇītaṃ. Sabbadukkhahananato saraṇaṃ. Kilesacorehi anupaddutattā nibbhayatāya khemaṃ. Sabbupaddavanivāraṇato tāṇaṃ. Jātiādidukkhehi anubandhassa allīyituṃ yuttaṭṭhānatāya leṇaṃ. Yathāpaṭipannassa santidāyakattena paraṃ patiṭṭhābhāvato parāyaṇaṃ.
七百七十二章第五节如是说：涅槃本义，依法与经典所证实者，以其断尽生死轮回为终结故说为「极尽无限」亦有说「无染涅槃法界」，谓其无染故称之；亦有说此为正趣涅槃，谓其不废之理义。此即上文所述义。且涅槃为无垢无染，故为无尽无限。因清净灭除烦恼，远离烦恼障碍，止息其所覆蔽，故称为清净灌顶。涅槃为已度诸苦之解脱所依之处，乃至生死诸苦之种止息，故为安稳之所，称为依止处。此真实义也。涅槃为恒久安乐，不受苦难牵连，疗解生死诸苦相续之病，乃标示离执、真实之终极。达此涅槃者，证得永久安乐与最终归止。
Sabbapīḷāvimuttatāya sivaṃ. Upanissayahīnānaṃ sabbaññumukhato sutvāpi ṭhapetvā guṇavasena sabhāvato paṭivijjhituṃ dukkaratāya nipuṇaṃ. Aviparītatāya saccaṃ. Sabbadukkhaparikkhayakarattā dukkhakkhayaṃ. Tejussadatāya santattaayoguḷe makkhikāhi viya catūhi āsavehi ārammaṇakaraṇavasena pavattituṃ asakkuṇeyyatāya anāsavaṃ. Mahākāruṇikassāpi dhammadesanāya appossukkabhāvāpādanena paṭivijjhituṃ dukkaratāya sududdasaṃ. Lokuttaradhammesupi asaṅkhataguṇena visiṭṭhatāya paraṃ. Saṃsāramahāsamuddassa tīrabhūtattā pāraṃ. Maṃsacakkhuno, dibbacakkhuno vā agocaratāya anidassanaṃ. Nidassanasaṅkhātāya upamāya abhāvato vā anidassanaṃ.
解脱诸苦痛者为吉祥。即便听闻因缘低下者的言说，仍能以德能而依其自然本质深入洞察，实为难事。真理恒不反转。以断除一切苦为业时，苦灭乃真。以慧眼明彻，宽广如蜂群聚集在养蜂团中，虽有四种烦恼障碍，然不堕入隐没之境，即为无漏。即便为慈悲广大者所说法，因为难以觉解其微妙之处，故更难深入观察。此法乃世外法，具无限功德，超凡卓绝。譬如已渡大海广大无边者，抵达彼岸。以血肉之眼，天眼皆不能观察、不可见。即使有比喻说明，因无对象，故不可示现。
Avipariṇāmadhammattā dhuvaṃ. Tatoyeva paramapatiṭṭhābhāvato dīpaṃ. Rogādipīḷābhāvato abyāpajjhaṃ. Tatoyeva anītikaṃ. Taṇhālayābhāvato anālayaṃ. Saṅkhatāsaṅkhatesu asaṅkhatakoṭṭhāsabhūtattā, paramapatiṭṭhābhāvato vā padaṃ. Avināsabhāvena accutaṃ. Akkharaṇato avinassanato akkharaṃ.
其法不生不灭，恒常不变。正因无上常住，视为明灯。没有病痛所扰，故无苦恼。故称为不坏。渴爱消灭，故无染着。于有为与无为法中皆不生有为之累，且立足正恒常，具永不灭之相。非声闻、不坏者，且不坏其字义。
Saṅkhatanissaṭattā vimutti. Bhavabandhanavimuttihetutāya mokkhaṃ.
由于灭除有为故得解脱。因断除生死束缚故得解脱之业。
§776-7
776-7.Evanti yathāvuttanayena. Viññāyāti uggahaparipucchāvasena jānitvā. Adhigamūpāyoti paṭivijjhanūpāyabhūtā tisso sikkhā. Kātabboti paṭipajjitabbo.
如前所说。知见者以调伏提问形式，造就知识。所谓成就三种修习：了知、得授、应行。必须完成之事当修行之。
Saddhaṃ, buddhiñca karoti vaḍḍhetīti saddhābuddhikaraṃ. Tathāgatamateti tipiṭakabuddhavacane, catūsu saccesu vā. Paññāya sambhūtaṃ, paññāya vā sambhavo etassāti paññāsambhavaṃ, tadeva sampasādanaṃ buddhādīsu adhimuccanaṃ, taṃ karotīti paññāsambhavasampasādanakaraṃ. Atthabyañjanasālinanti atimadhurehi atthabyañjanehi samannāgataṃ, atthabyañjanasāravantanti vā attho ra-kārassa la-kāraṃ katvā. Sāraṃ jānantīti sāraññū, te vimhāpetīti sāraññuvimhāpanaṃ. Niṭṭhanti pariyosānaṃ, sutamayamūlakaṃ anupādāparinibbānanti adhippāyo.
信心能增长智慧，因此称为生智慧之信。三藏佛言即是如来法，包含四圣谛。在智慧中生起，或从智慧生起，故称生智慧，此即佛菩萨等坚固信解的法，开示令生智慧的道理。称为意涵甚深、妙义圆融。谓知义深长者为义识者，能审思义理为义识思惟。义识思惟达到圆满，彻底完成，根于闻法，即慧的无执灭尽，称为无余涅槃为最高法。
Iti abhidhammatthavikāsiniyā nāma · 如是，于名为《阿毗达摩义开显》的
Abhidhammāvatārasaṃvaṇṇanāya · 《入阿毗达摩》注释中
Nibbānaniddesavaṇṇanā niṭṭhitā. · 涅槃解说注释已毕。