17. Sattarasamo paricchedo
17. Sattarasamo paricchedo第十七章
Abhiññārammaṇaniddesavaṇṇanā神通所缘论述之解释
§1104-5
1104-5.Pañcaiddhividhādīnīti –
五种神通之类者。
‘‘Iddhividhaṃ dibbasotaṃ, paracittavijānanā;
所谓神通之类，是天眼通、他心通；
Pubbenivāsānussati, dibbacakkhūti pañcadhā’’ti. –
前世事忆通，及天眼通共五种。
Evamāgatā pañca. Sattābhiññā imā panāti atītaṃsañāṇassa pubbenivāsānussatiñāṇe, manomayañāṇassa ca iddhividhañāṇe antogadhattā vuttaṃ. Atītaṃsañāṇaṃ nāma paresaṃ paccuppannabhave yāva paṭisandhipariyosānaṃ pavattacittārammaṇaṃ ñāṇaṃ. Manomayañāṇampi nāma manomayakāyābhinimmānādivasappavattaṃ iddhividhañāṇaṃ.
如是列出这五种。所谓七种通亦即此五者，乃包含对过去事知的前世事忆通，以及从心造行识中生出的神通知。过去事识是指对他人过去世至此生相继之事件的分别觉知；而由心造行识产生的神通识，则是由心所幻化之身行等存在而示现的神通。
§1106
1106. Idāni imesaṃ abhiññāñāṇānaṃ ārammaṇavinicchaye asammohatthaṃ taṃ dassetumārabhanto āha ‘‘sattanna’’ntiādi . Cattāro ārammaṇattikāti parittārammaṇattiko maggārammaṇattiko atītārammaṇattiko ajjhattārammaṇattikoti ime cattāro ārammaṇattikā. Etthāti idaṃ paccāmasanaṃ kiṃ tikānaṃ, udāhu ārammaṇānanti, kiñcettha – yadi tikānaṃ, tadayuttaṃ. Na hi tikesu abhiññāñāṇāni pavattanti. Atha ārammaṇānaṃ, tampi ayuttaṃ. Na hi aññaṃ uddisitvā aññassa paccāmasanaṃ yuttanti. Yathā icchasi, tathā hotu. Bhavatu tāva tikānaṃ, nanu vuttaṃ ‘‘tikesu abhiññāñāṇāni nappavattantī’’ti? Nāyaṃ virodho tikavohārena ārammaṇānaṃyeva gayhamānattā. Atha vā pana hotu ārammaṇānaṃ, nanu vuttaṃ ‘‘aññaṃ uddisitvā aññassa paccāmasanaṃ ayutta’’nti. Ayampi na doso yathāvuttakāraṇenevāti.
如今为说明这些通识的对象分别，从避惑而起之意而说，称“七”、乃因分别四种识对象，谓分别境界、障碍境界、道境界、过去境界、内境界等四种识对象。此处“此乃后置”者，语“后设止境”等意，略言之，指如果说三则恰当，因非三中生起通识。若说境界，则合适。无他所指，且说“在三中通识不生”者，是反驳说以三境界论，实即由心所错生境界也。若说是境界通识，则无过，因其说“他所指而非此所止”。此亦无过，因本理俱是如此。
§1107-10
1107-10.Parittādīsu sattasūti asatipi vatthubhede bhūmikālasantānabhedavasena bhinnesu parittamahaggataatītānāgatapaccuppannaajjhattabahiddhārammaṇavasena sattasu parittādiārammaṇavibhāgesu. Iddhividhañāṇassa maggārammaṇatāya abhāvato idha maggārammaṇattiko na labbhati. Kāyaṃ cittasannissitaṃ katvā adissamānena kāyena gantukāmoti sambandho. Cittasannissitakaraṇañca taṃ viya kāyassa adissamānasīghagatikatāvasena taggatikatāpādanaṃ. Yathā cittaṃ na dissati sīghagamanañca, evaṃ kāyampi adissamānaṃ, sīghagamanañca katvā yathicchitaṭṭhānaṃ gantukāmoti ayañhettha attho. Cittavasenāti mahaggatacittavasena pariṇāmetīti pāṭhaseso. Tenāha ‘‘taṃ mahaggate ca cittasmiṃ samāropetī’’ti. Pādakajjhānañhi samāpajjitvā vuṭṭhāya ‘‘ayaṃ kāyo idaṃ cittaṃ viya adissamāno, sīghagamano ca hotū’’ti parikammaṃ karoti, parikammaṃ pana katvā puna samāpajjitvā vuṭṭhāya tatheva parikammaṃ karonto kāyaṃ gahetvā mahaggate pādakacitte samāropeti, taggatikaṃ karoti viya, adissamānaṃ, sīghagamanañca karoti. Taṃ pana sīghagamanatthaṃ abhāvitiddhipādānaṃ viya dandhaṃ appavattitvā katipayacittavāreheva icchitaṭṭhānappattivasena daṭṭhabbaṃ, na ekacittakkhaṇeneva. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ, yathayidaṃ, bhikkhave, citta’’nti (a. ni. 1.48) hi ettha añña-ggahaṇeneva rūpadhammānaṃ gahitattā cittakkhaṇavasena rūpappavatti na yuttā. Yattha yattha ca dhammā uppajjanti, tattha tattheva bhijjanti ca, na ca iddhibalena dhammānaṃ kenaci lakkhaṇaññathattaṃ sakkā kātunti. Cittavasena rūpakāyaṃ pādakajjhāne samāropentassa kāyameva ārammaṇanti āha ‘‘kāyārammaṇato’’ti, kāye vaṇṇārammaṇatoti vuttaṃ hoti. Kāyasannissitaṃ katvā cittanti ettha na cittaṃ kāyaṃ viya dandhaṃ dissamānaṃ karoti, kintu dandhadissamānagatikaraṇamattamevāti daṭṭhabbaṃ.
五种神通之一为道境界通。道境界通因无而“道境界”不生。身乃依识生，凭可见体，是身与识间之关系。认知缘此身体之原因，如行走迅速乃称合适。识与身合时如曼那与迅疾行，故身与识对应于迅疾行，具见所愿之地往。此乃终结所说识变大心也。因此说“乃更据此大心所附”，意即身心合作。入跏趺坐后起身行，比拟识如身之显现，依识速行得悉所愿，故谓速行。此速行用于修习断除散乱之专注，如单凭一心之刹那不行。此速行乃借持意志，不能瞬间到达，乃逐次而达。如说“吾未曾见有能观一切如此轻转，正如此心之境界者”，此即指以止相续，非以刹那识观。另外，诸法生起处即处必灭，非因神通力令法变他性。命根识依身体入跏趺坐时所附身行，谓为身之缘起。此非谓身乃识也，而仅就身体显现出行速适而说。
§1112-3
1112-3.Anāgatamatītañca karoti visayaṃ yadāti mahādhātunidhāne mahākassapattherādīnaṃ viya anāgataṃ adhiṭṭhahantānaṃ anāgataṃ ārammaṇaṃ karoti, kāyavasena cittapariṇāmanakāle tadeva ciraniruddhaṃ pādakajjhānaṃ ārammaṇaṃ karontānaṃ atītaṃ ārammaṇaṃ karoti, tadā atītārammaṇaṃ, anāgatagocarañca hoti, paccuppanno gocaro paccuppannassa rūpakāyassa ārammaṇakaraṇato. Hatthiādayo abhinimminantassāpi hi kiñcāpi parikammaṃ anāgatārammaṇaṃ hoti, adhiṭṭhānacittaṃ pana paccuppannārammaṇameva. Upacārārammaṇaṃ viya hi paṭibhāganimittaṃ tena saha pātubhūtameva tassārammaṇaṃ hoti.
过去未来的境界都能成为所缘境，如同大梵藏主长老等例，于未来的诸行住者，依于未来所作的所缘境而作；以身为媒介，心转变时，即在那久远阻止的脚下中央作所缘境，称为过去的所缘境，于此即有过去的所缘境，未来的领域也得成立。即使如象等施行神通者，某一事亦成未来所缘境，但坚立意念仍是现在所缘境。就如缘念的所缘境，随所随感现前并存，此为缘所缘境也。
§1114-5
1114-5.Kāyaṃ…pe…siyāti attano kāyaṃ cittavasena pariṇāmanakāle ajjhattassa kāyassa ārammaṇakaraṇato, attano cittaṃ kāyavasena pariṇāmanakāle cittassa ārammaṇakaraṇato. Vā-saddena avuttasamuccayatthena gahite attano kumāravaṇṇādiabhinimmānakāle kāyassa ārammaṇakaraṇato ca ajjhattārammaṇaṃ siyā. Bahiddhā rūpadassaneti bahiddhā hatthiassādirūpadassanakāle.
“身……”若以身为媒介，心转变时，因依止内身而作所缘境；若以心为媒介，身转变时，因依止心而作所缘境。以声响为媒介时，由复杂声音表现，造作于内身，得内所缘境。于外色显现时，如象等外现色体，得外所缘境。
§1116-8
1116-8.Paccuppanne paritte cāti sarūpavibhāvanametaṃ. Dibbasotassa hi paccuppannova saddo ārammaṇaṃ hoti, so ca sabhāvato parittova. Kucchisaddassāti kucchiyaṃ vātasaddassa. Tattha pāṇakasaddassa pana savane bahiddhārammaṇameva. Vasitāpattassa attano vitakkavipphārasaddasavanepi ajjhattārammaṇanti vadanti, taṃ pana ekādasabhavaṅgacittato upari bhavaṅgaṃ pavattitumadatvā bhavaṅgato vuṭṭhāya āvajjanasamatthatāvasena vasitāpattasseva yujjati. ‘‘Parassa ca saddassā’’ti sambandhitabbaṃ. Na hi parassa kucchisaddasavaneyeva bahiddhārammaṇaṃ hoti, atha kho parassa cittasamuṭṭhānasaddasavanepīti.
“现前者乃远方也”，此即诸色析分之境。空中声响如闻现前之音，乃其本性亦远方。箕形响即风声箕声。手指响则于听中为外所缘境。取息变易之声亦属内所缘境，此由十一次现行心于下心转起，因心转动而起，心起时与住心同一，乃内所缘境。关于“他声”，非指他人箕声之外所缘境，实则他心生起之声音所缘境耳。
§1119-22
1119-22.Parittādīsūti parittamahaggataappamāṇamaggaatītānāgatapaccuppannabahiddhārammaṇesu. Parittānanti kāmāvacaracittānaṃ. Majjhimānanti parittaappamāṇānaṃ majjhe bhavattā majjhimasaṅkhātānaṃ rūpārūpāvacaracittānaṃ. Majjhebhavatā ca desanāvasena, na sabhāvavasena. Cetopariyañāṇaṃ parassa cittameva jānāti, avasesakkhandhattayaṃ pana na jānātīti imaṃ mahāaṭṭhakathāvādaṃ sandhāyāha ‘‘maggacittassa jānane’’tiādi. Ayañhettha adhippāyo – yasmā cetopariyañāṇaṃ cittameva jānāti, tasmā taṃ maggārammaṇaṃ na hoti , maggasampayuttacittajānanato pana pariyāyena maggārammaṇatā aṭṭhakathāyaṃ anuññātāti. Paṭṭhāne pana –
所谓“远方”等，指在过去、未来、已来（现在）间，所缘之境具宽广无量。所谓远方者，即欲界心所处之境界。所谓中间者，即远离及不足量所摄诸色无色界心所处之境界。中间存在者，乃指（法）说法时的境界，不是实相境。心的他知知他心，然不知彼心无始无终，此为大注疏所说“觉道心知识”等义。其实此说意旨——由心知他心，故无所谓道境，唯由道心之生知渐次得其道境，注疏因而得以通畅。接下来说——
‘‘Kusalā khandhā iddhividhañāṇassa cetopariyañāṇassa pubbenivāsānussatiñāṇassa yathākammūpagañāṇassa anāgataṃsañāṇassa ārammaṇapaccayena paccayo’’ti (paṭṭhā. 1.1.404) –
“善五蕴为神通智慧之知，心知他心之先行宿识之智，诸来世识之所因，未来识之所缘皆先决条件”【节要1.1.404】——
Vuttattā cattāropi khandhā cetopariyañāṇassa ārammaṇaṃ honti, tasmā nippariyāyeneva maggārammaṇatā labbhatīti idamettha saṅgahakārānaṃ sanniṭṭhānaṃ.
从此解释，四蕴皆为心知他心之所缘，故非虚谬，得道所缘之境成立也。此即依诸注解者之说而成体系。
§1123-5
1123-5. Atītasattadivasabbhantare, anāgatasattadivasabbhantareyeva ca pavattaṃ paracittaṃ cetopariyañāṇaṃ jānāti, tato paṭṭhāya pana paṭisandhipariyosānaṃ, cutipariyosānañca pavattaṃ atītaṃsañāṇassa, anāgataṃsañāṇassa ca gocaranti adhippāyenāha ‘‘atīte’’tiādi. Atītassa, anāgatassa ca paracittassa jānanaṃ sambhavati, paccuppannassa pana na sambhavatīti pucchati ‘‘kathañca panā’’tiādi. Itaro yattha sambhavati, taṃ dassetuṃ paccuppannaṃ tāva vibhajitvā dassento ‘‘paccuppannaṃ tidhā vutta’’ntiādimāha. Khaṇasantatiaddhatoti khaṇapaccuppannaṃ santatipaccuppannaṃ addhāpaccuppannanti evaṃ khaṇasantatiaddhāvasena tidhā vuttaṃ.
在过去七日之中以及未来七日之中，或可知他心、心的执知、念知者，即能了解心意的变化。由此了知，能够断绝续有的再生及终结，了知终结的过去与未来，透过《胜利法》(佛法)称之为“过去”等。对于过去与未来他心的认知是可能的，但对于现前的他心则不可得，故问“现前如何”，又于他处可知者，教导现前应分为三类，称为“现前三类”而表明。所谓“时间连续体加在一起”，即为瞬间、现前连续与时间连续，以此时间连续为三分而说。
§1126
1126.Tikkhaṇasampattanti uppādaṭṭhitibhaṅgavasena khaṇattayapariyāpannaṃ. Paccuppannakhaṇādikanti khaṇa-saddādikaṃ paccuppannaṃ khaṇapaccuppannanti vuttaṃ hoti. Ekadvesantativārapariyāpannanti ettha andhakāre nisīditvā ālokaṭṭhānaṃ gatassa na ca tāva ārammaṇaṃ pākaṭaṃ hoti, yāva pana taṃ pākaṭaṃ hoti, etthantare pavattā rūpasantati, arūpasantati vā ‘‘ekadvesantativārā’’ti veditabbā. ‘‘Ālokaṭṭhāne vicaritvā ovarakaṃ paviṭṭhassāpi na tāva sahasā rūpaṃ pākaṭaṃ hoti, yāva taṃ pākaṭaṃ hoti, pubbeva tattha nisinnassa viya etthantare ekadvesantativārā veditabbā. Dūre ṭhatvā pana rajakādīnaṃ hatthavikāraṃ, ghaṇṭibherīādiākoṭanahatthavikārañca disvā na pana tāva saddaṃ suṇāti, yāva pana taṃ suṇāti, etthantare ekadvesantativārā veditabbā’’ti (visuddhi. 2.416) evaṃ tāva majjhimabhāṇakattherā vadanti.
所谓“锋利现象”，是指以生起、住、坏之变化作缘，在时间数目上完整的现象。所谓“现前瞬间等”，是指以“瞬(辍音)”的名称属于现前瞬间。所谓“一二七十阶段完整”，意谓诸现象如处于黑暗之中，尚未看见光明之处，无明显的缘境。直到光明显现之前，其间流转的形相、无形相，称为“一二七十阶段”。“观察光明缘处，虽尚未进入明境，但形相未突显，光明未显现之前，犹如先前坐着之人，于其中应察觉一二七十阶段之过程。在远处见诸尘埃等如手势之响器，虽然目见却未闻声音，直到声音现前之时，其间亦应知为一二七十阶段。”这是《清净道论》(第二卷416页)的说法，亦如中论之长老所说。
Saṃyuttabhāṇakā pana ‘‘rūpasantati arūpasantatīti dve santatiyo vatvā udakaṃ akkamitvā gatassa yāva tīre akkantaudakalekhā na vippasīdati, addhānato āgatassa yāva kāye usumabhāvo na vūpasammati, ātapā āgantvā gabbhaṃ paviṭṭhassa yāva andhakārabhāvo na vigacchati, antogabbhe kammaṭṭhānaṃ manasikatvā divā vātapānaṃ vivaritvā olokentassa yāva akkhīnaṃ phandanabhāvo na vūpasammati, ayaṃ rūpasantati nāma. Dve tayo javanavārā arūpasantati nāmāti vatvā tadubhayampi santatipaccuppannaṃ nāmā’’ti (visuddhi. 2.416) evaṃ ekameva santativāraṃ vadanti. Tattha majjhimabhāṇakavāde ekaccassa sīghampi pākaṭaṃ hotīti ekadvesantativārāti eka-ggahaṇampi kataṃ. Ācariyadhammapālatthero pana ‘‘atiparittasabhāvautuādisamuṭṭhānā vā ekadvesantativārā veditabbā’’tipi (visuddhi. mahā. 2.416) āha.
《相续论师》说：“所谓形相时间连续与非形相时间连续这两种连续，譬如水流未泻尽，岸边的水线尚无平息，名为时间连续；如身体涌现寒热之感未息，名为时间连续；若热气进入胎中，内暗之境不散，名为时间连续；内腹作修习，白昼暴风开阖观察眼球内膜颤动，尚未平息者，此即名为形相时间连续。所谓二三成年名称为非形相时间连续，如是两者均为时间连续。”这是《清净道论》(二卷416页)的说法。也有一种说法认为，中论分析中某些过程很快显现，故名“一二七十阶段”。而《大清净道论》长老称：“超出常限的性质等起者，亦名为一二七十阶段。”
§1127-8
1127-8.Ekabbhavaparicchinnanti ekasmiṃ bhave paṭisandhicutivasena paricchinnaṃ ekabhavapariyāpannaṃ dhammajātaṃ. Yaṃ sandhāya vuttaṃ ‘‘yo cāvuso mano, ye ca dhammā, ubhayametaṃ paccuppannaṃ, tasmiṃ ce paccuppanne chandarāgapaṭibaddhaṃ hoti viññāṇa’’ntiādi, santatipaccuppannañcettha abhidhammaṭṭhakathāsu āgataṃ, addhāpaccuppannaṃ sutte. Kecīti abhayagirivāsino.
所谓“一处存在切断”，即在一特定生命续流乘持续有连接被断绝，是谓单处续流。依止所言：“世尊啊，若心与法二者皆现前，且虽具欲爱执着于此现前，识亦有起。”此乃在《阿毗达摩经疏》中所出现，对现前续流言说。若有续流是不断续流如释所言。
§1129-30
1129-30.Yathācātiādi ettha tesaṃ opammadassanaṃ. Ekapupphaṃ attano vaṇṭena ekassa vaṇṭaṃ vijjhatīti sambandho. Mahājanassāpi…pe… vijjhatīti ‘‘atītaṃ cittaṃ, anāgataṃ cittaṃ, imassa cittaṃ, asukassa citta’’nti evaṃ vibhāgaṃ akatvā parassa cittaṃ jānāmicceva rāsivasena mahājanassa citte āvajjite ekassa cittaṃ ekena cittena uppādakkhaṇe vā ṭhitikkhaṇe vā bhaṅgakkhaṇe vā ekantena paṭivijjhatīti attho.
如此等所谓“于是如是”等皆属不正的见解。举例如一花环中绳索之断，即所谓因果关系。“即便是大众……如是所知。”即指“过去心、未来心、现前心、不善心”如是分类，若不分别断细，欲识他心，如同杂染之心扰乱精净大众之念心，故以一念心在生起瞬、镇滞瞬、坏灭瞬之间独自识别其异，义即如是。
§1131-2
1131-2. Taṃ pana tesaṃ vacanaṃ ayuttanti dassetuṃ ‘‘yenāvajjatī’’tiādi vuttaṃ. Vassasahassampi hi evaṃ āvajjayato āvajjanajavanānaṃ ekasmiṃ ārammaṇe ṭhānaṃ natthi, abhiññācittañca sace khaṇapaccuppannaṃ jānāti, āvajjanena saha ekārammaṇe vattamānameva jānāti, no aññathā, tasmā tesaṃ āvajjanajavanānaṃ dvinnaṃ saha ekasmiṃ ārammaṇe aṭṭhānābhāvato taṃ na yujjati. Bhavatu tāva ko ettha dosoti ce āha ‘‘āvajjanajavanāna’’ntiādi. Tattha maggaphalavīthito aññaṃ aniṭṭhaṭṭhānaṃ. Maggaphalavīthiyañhi āvajjanādīnaṃ saṅkhārārammaṇattā, gotrabhuādīnañca nibbānārammaṇattā nānārammaṇatā iṭṭhā, aññattha pana aniṭṭhā, tasmā aniṭṭhe ṭhāne javanāvajjanānaṃ nānārammaṇatāpattidoso ayuttoti taṃ tesaṃ vacanaṃ ayuttanti pakāsitaṃ aṭṭhakathāsūti adhippāyo.
对于他们之言，后来者批判说“无根基”。谓其即使历年忍耐杂染，杂染生起仍无法在一缘境内停止；若有神通识知现前瞬间，则合于缘境起用一如，绝无二异。故彼二者不可同处一缘境，乃彼说法非理据。此乃中道之所遵，不合于所起异法。彼因说杂染杂染根本处与无余涅槃根本处不同，但若根本处不同则不合理，依此批驳其说法。此理亦显明于《阿毗达摩经疏》中，称为正确教义也。
§1133-4
1133-4. Yadi evaṃ, kathaṃ cetopariyañāṇaṃ paccuppannārammaṇaṃ hotīti āha ‘‘tasmā’’tiādi. Yasmā evaṃ ayuttanti pakāsitaṃ, tasmā. Javanavāratoti ekajavanavāravasena . Idaṃ pana khaṇapaccuppannānantaraṃ lahukaṃ katvā paccuppannadassanatthaṃ vuttaṃ, yaṃ pana vattamānajavanavīthito atītānāgatavasena dvitijavanavīthiparimāṇakāle pavattaṃ paracittaṃ , taṃ sabbampi ‘‘santatipaccuppannaṃ nāmā’’ti aṭṭhakathāyaṃ (visuddhi. 2.416) vuttaṃ, tasmā javanavāratoti dvitijavanavāravasena dīpetabbaṃ, na sakalena paccuppannaddhunāti adhippāyo. Niddiṭṭhaṃ saṃyuttaṭṭhakathāyaṃ. Tatrāyaṃ dīpanātiādi javanavārassa addhāpaccuppannabhāvadīpanamukhena iddhicittassa pavattiākāradīpanaṃ.
1133-4. 若如是，如何才能说对境识知是当下显现呢？于是说“因此”等语。因为此理已明显，因此名之。所谓＂一转轮日＂，是指一整个转轮日（即一回转日）的期间。本段则将片刻之间的当下显现看作短暂，因缘于当下观见之用。常常流转的时间，彼依过去—未来的次第，第二转轮日范围内，所流转的内识，称为“连续现前”（santatipaccuppanna），此释论（净明论第二卷416页）曾明确说明。因此，所谓转轮日，须按第二转轮日计而言，不应以为是完全当下现前。此义已于增支部注疏中见。此说“明示”等，意指转轮日内连续现前的特性，从业识流转和意欲的发动而起到显现的说明。
§1139-41
1139-41. Santatipaccuppannampi addhāpaccuppanneneva saṅgahetvā āha ‘‘addhāvasā…pe… panā’’ti. Ānandācariyo panettha abhidhammamātikāya āgatassa paccuppannapadassa addhāsantatipaccuppannapadatthatā na katthaci pāḷiyaṃ vuttā, tasmā cittasāmaññena cittaṃ āvajjayamānaṃ abhimukhībhūtaṃ vijjamānacittaṃ āvajjeti, parikammāni ca taṃ taṃ vijjamānacittaṃ cittasāmaññeneva ārammaṇaṃ katvā cittajānanaparikammāni hutvā pavattanti. Cetopariyañāṇaṃ pana vijjamānacittaṃ paṭivijjhantaṃ tena saha ekakkhaṇe uppajjati. Tattha yasmā santānaggahaṇato ekattavasena āvajjanādīni cittanteva pavattāni, tañca cittameva, yaṃ cetopariyañāṇena vibhāvitaṃ, tasmā samānākārappavattito na aniṭṭhe ṭhāne nānārammaṇatā hotīti khaṇapaccuppannavaseneva imassa paccuppannārammaṇataṃ icchati. Itarānīti āvajjanaparikammacittāni. Cakkhudvāre viññāṇanti cakkhuviññāṇaṃ.
1139-41. 连续现前与局部显现，同样相互关联，故云‘addhāvasā……等语’。阿难长老在此处论藏广解中指出，佛教经典中未曾用巴利文说明局部现前词能够覆盖连续现前之义，由此可知，意识以普遍性质串联并激发现行中之识，即同时发生而偏重的一种识，称为“现行识”。各个意识流程借由意识普遍性（cittasāmañña）作为对象启动，继而诸多心行等流转运行。对境识知指的是不断变化的此识，在极短瞬间生成。由于连续的连锁流转，在意识中有一贯的启动现象，意识即为此所有经验的载体，是唯一本体。由此，可知，因其持续一贯而表现为多种境界变化，因短暂显现而表现为局部现前，此意旨在表明连续现前是诸多短暂显现的结合。其他指令为启动及运行的心行法。眼根入处即是眼识。
§1143-7
1143-7.Parittādīsu aṭṭhasūti cetopariyañāṇassa vuttesu paccuppannārammaṇaṃ hitvā navattabbārammaṇañca pakkhipitvā aṭṭhasu parittādīsu. Atīte…pe… phalampi vāti ettha attanāti nidassanamattaṃ. Parehipi bhāvitamaggaṃ, sacchikataphalañca pubbenivāsānussatiñāṇena samanussarati. Vā-saddena vā avuttasamuccayatthena attanā bhāvitaṃ maggaṃ, phalampi vā parehi bhāvitaṃ maggaṃ, phalampi vāti evamattho gahetabbo. Tathā ca vuttaṃ aṭṭhakathāyaṃ ‘‘attanā, parehi bhāvitamaggaṃ, sacchikataphalañca anussaraṇakāle’’ti (visuddhi. 2.417). Eva-kāraṃ pana padapūraṇamattameva. Phalampi vāti ettha ‘‘bhāvita’’nti na sambandhitabbaṃ. Na hi phalaṃ bhāvetabbaṃ hoti, atha kho sacchikātabbamevāti. Samanussarato magganti etthāpi ‘‘attanā, parehi vā bhāvita’’nti sambandhitabbaṃ. Ekantatoti niyamato.
1143-7. 在八种护持（parittā）等关乎对境识知的论述中，舍弃连续现前而采用局部现前作为恰当的对象共识范畴，是基于八种护持法。在论述中提及过去等及果报等词，此处意指仅为自体的指示。虽亦有他处所成就之道果，但此处乃对自修得道及其证果的回忆。道与果，无论自他修成，均以此回忆为现象。此义于注疏（净明论第二卷417页）亦已指出。此论述之语句仅为说明语助，果报一词此处并非指自身所造之果，而是指已完成修证的结果回忆。故道与果均以依法而结为常理解释自他两途成。
§1148-50
1148-50. Nanu ca cetopariyañāṇayathākammūpagañāṇānipi atītārammaṇāneva, kiṃ pana tesaṃ, imassa ca ārammaṇe nānākaraṇanti āha ‘‘cetopariyañāṇampī’’tiādi. Kiñcāpīti ayaṃ nipātasamudāyo, eko vā nipāto visesānabhidhānanimitte upagamane daṭṭhabbo. Atha khoti visesābhidhānasamārambhe. Cittamevāti idaṃ pubbe vicāritameva. Atīte cetanāmattanti idampi pubbe viya mahāaṭṭhakathāvādaṃ sandhāyeva vuttaṃ. Tattha hi yathākammūpagañāṇassa cetanāmattameva ārammaṇaṃ hoti, na cittaṃ, nāpi itare dhammā, yato taṃ yathākammūpaganti vuccatīti iminā adhippāyena yathākammūpagañāṇaṃ atītacetanāmattameva ārammaṇaṃ karotīti vuttaṃ, heṭṭhā dassitapāḷivasena sabbe cattāropi khandhā yathākammūpagañāṇassa ārammaṇanti saṅgahakārānaṃ sanniṭṭhānaṃ. Natthi kiñci agocaranti kiñci khandhaṃ vā khandhapaṭibaddhaṃ nāmagottādiṃ vā agocaraṃ nāma natthi. Tañhi atītakkhandhakhandhapaṭibaddhesu dhammesu sabbaññutaññāṇasamānagatikamevāti adhippāyo.
1148-50. 殊不知对境识知若视为随行为生起之识，即便是过去的境界识知，如何能不视为诸识的同类？于是说道“对境识知亦如是”等。又此语为用名词造句的汇合句，必须视作一整体，或可视为对名称及特指的说明。然后即移至说明特殊名称之因缘。此处意指意识就是过去随行为缘生起之识，不是纯粹意识及他法的合成。此因由称为随行为生起之识，即所谓依行为条件而生起的心识，显示此因。下文以巴利语示例证明四蕴皆为随行为条件所生的识的观点。无任何所不及法，也无被识别为蕴、类别、名目清晰。因此，在此是指全面的随行为生起的识，并无超出其范围的任何事物存在，此为所得结论。
§1151-2
1151-2.Attakkhandhānussaraṇeti attano khandhānussaraṇakāle. Saraṇe…pe… gocaranti ‘‘atīte vipassī bhagavā ahosi, tassa mātā bandhumatī, pitā bandhumā’’tiādinā nayena nāmagottādiṃ, pathavīnimittādiñca anussaraṇakāle navattabbārammaṇaṃ hoti. Navattabbagocaranti hi parittārammaṇaatītārammaṇattikavasena vuttaṃ, ajjhattārammaṇattikavasena pana ākiñcaññāyatanajjhānassa ārammaṇabhūtadhammārammaṇakāle navattabbārammaṇaṃ hoti, avasesapaññattārammaṇakāle bahiddhārammaṇaṃ hoti. Nāmagottanti cettha khandhapaṭibaddho sammutisiddho byañjanattho, na byañjanaṃ. Byañjanañhi saddāyatanasaṅgahitattā parittaṃ hoti. Yathāha ‘‘niruttipaṭisambhidā parittārammaṇā’’ti (vibha. 749).
1151-2. 「忆受蕴」乃指于忆受蕴时的忆念。诸如皈依等，依此“过去……等”因缘，忆念母亲、亲属、父亲等名类及地缘因缘时，形成局部显现境界。局部可见义指局部物象，此在护持境界时段被明示为过去显现之局部。内境识显现时为内显，外境识显现时为外显。本处之名类及类别意指蕴所涵蕴赖之约定属性，并非指实体，名称由声根触合而成局部。正如论释中所说“言语汇和项即为局部显现”。
§1154
1154.Dibbasotasamanti yasmā paccuppannaṃ, parittañca rūpaṃ ārammaṇaṃ karoti, tasmā paccuppannārammaṇaṃ, parittārammaṇañca hoti, attano kucchigatarūpadassane, parassa hadayanissitalohitadassanādīsu ca ajjhattārammaṇaṃ, bahiddhārammaṇañca hoti.
1154. 天声等，因缘当下显现与局部显现故名。因尾椎所藏色身显现为内显，及他人心脏内部铁疲光亮等诸色现象为外显。
§1155-6
1155-6.Parittādīsu aṭṭhasūti pubbenivāsānussatiñāṇassa vuttesu atītārammaṇaṃ vajjetvā anāgatārammaṇaṃ pakkhipitvā aṭṭhasu. Nibbattissati…pe… pajānatoti iminā nibbattakkhandhajānanamāha . Anāgataṃsañāṇassa anāgatamagocaraṃ natthi. Tampi hi anāgatakkhandhakhandhapaṭibaddhesu dhammesu sabbaññutaññāṇasamānagatikameva.
1155-6. 关于护法等八句文，是在论及对过去住处知见的回忆。此中断绝对过去境界的执著，放下了未来境界，而现仅有这八句文。说：“将会生起……云云”，用此语句说明生灭蕴的生起。因为对于未来境界的知识，没有未来的可入之处。未来境界所束缚的法，乃是一切知见的了达知识同一流转。
§1163
1163.Jānane nāmagottassāti ‘‘anāgate metteyyo nāma sammāsambuddho uppajjissati, tassa subrahmā nāma pitā bhavissati, brahmavatī nāma mātā’’tiādinā nayena nāmagottādijānanakāle.
1163. 关于“生出姓名族”的说法，是指在未来将有名为“弥勒”的正自觉者出世，彼时名为梵天婆罗门者将为其父，名为梵梵女者将为其母等，通过这类称谓引导来说明姓名族的生出。
§1164-5
1164-5.Parittādīsu pañcasūti parittamahaggataatītaajjhattabahiddhārammaṇavasena pañcasu. Kāmakammassāti kāmāvacarakammassa.
1164-5. 关于护法中所列的五句文，称为五句护法，是从护法之中归入基于过去、内外境界的不同意义而成这五句文。所谓欲业者，是指从欲界执行的业等。
§1169
1169.Vividhatthavaṇṇapadanti nānappakāraatthapadehi, byañjanapadehi ca sampannaṃ. Madhuratthamatinīharanti madhuratthaṃ atinīharañcāti padacchedo.
1169. 语意多样段落中，谓其含有各种各样意义不同的篇章词句与辅音词句。所谓甜美含义的过度涵摄，则是指词分法中连带的甜美涵义的过度包含。
Iti abhidhammatthavikāsiniyā nāma · 如是于名为阿毗达摩义广释中
Abhidhammāvatārasaṃvaṇṇanāya · 阿毗达摩入门复注之
Abhiññārammaṇaniddesavaṇṇanā niṭṭhitā. · 神通所缘论述之解释已竟。