18. Aṭṭhārasamo paricchedo
18. Aṭṭhārasamo paricchedo18. 第十八章
Diṭṭhivisuddhiniddesavaṇṇanā见清净阐释的注释
§1170-2
1170-2. Idāni yasmā evaṃ abhiññāvasena adhigatānisaṃsāya thiratarāya samādhibhāvanāya samannāgatena bhikkhunā paññā bhāvetabbā hoti. Evañhi sā sabbākārena thiratarā sikhappattā ca hoti, tasmā tassā bhāvanānayavibhāvanatthamārabhanto āha ‘‘samādhiṃ panā’’tiādi . Kā paññāti sarūpapucchā. Ko catthoti imissā ko attho. Paññāti padaṃ kaṃ abhidheyyatthaṃ nissāya vattatīti adhippāyo.
1170-2. 现在，由于具备了以深入通达之慧获得的证知、坚实修习禅定的比库，应当修习智慧。正因如此，他的智慧在各种方面都更为坚实且广泛，因此由此开始对禅定及其各组成部分进行分别分析，他说‘禅定乃是……’。何谓智慧？这是针对形色等性质的提问。其意为何？此处针对此处教法的内容而问。智慧是一个词，指依据所指代之理性进行运用，这是他的定义。
§1173-4
1173-4.Paññā vipassanāpaññāti idhādhippetameva paññaṃ dasseti, aññattha pana bahuvidho paññāpabhedo hoti. Puññacittasamāyutāti kusalacittasampayuttā. Ettha ca puñña-ggahaṇena duvidhampi abyākataṃ nivatteti, tathā ‘‘atthi saṃkiliṭṭhā’’ti evaṃ pavattaṃ micchāvādaṃ paṭisedheti. Vipassanā-ggahaṇena kammassakatādivasappavattaṃ sesakusalapaññaṃ. Jānanā vā pakāratoti vutte ‘‘kimidaṃ pakārato jānanaṃ nāmā’’ti anuyogaṃ manasi nidhāya sañjānanavijānanākāravisiṭṭhaṃ nānappakārato jānananti dassetuṃ ‘‘saññāviññāṇapaññānaṃ, ko viseso kimantara’’nti kathetukamyatāpucchaṃ katvā vissajjanamāha ‘‘saññāviññāṇapaññāna’’ntiādinā. Jānanatte samepi cāti visayavijānanākāre samānepi.
1173-4. 此处所谓智慧，即内文所指的观察智慧，单指这一种智慧。但另外在别处存在多种智慧的分类。所谓具善根心者，即与善心相应相依。此处，藉由善根的增长，有两种状态尚未确定，因此称之为‘存在污秽’的错误主张而予以反驳。藉由见慧则知业报等因缘由不断流转而成余善智慧。所谓知或现象学，即于“何为此中之知?”的问题中，用心义根深藏分析表现各种知。此义旨在说明“识、想智慧”中哪有区别与突出，故作出解释，称为“识想智慧”。即使知的本质相同，也根据对象的不同呈现不同的知。
§1175
1175.Sañjānanamattaṃvāti ‘‘nīlapīta’’ntiādikaṃ ārammaṇe vijjamānaṃ, avijjamānaṃ vā saññānimittaṃ katvā jānanaṃ. Tathā hesā puna sañjānanapaccayakaraṇarasā. Matta-saddena visesanivattiatthena vijānanappajānanākāre nivatteti, eva-kārena kadācipi imissā te visesā na santiyevāti avadhāreti. Tenāha ‘‘lakkhaṇappaṭivedha’’ntiādi. ‘‘Aniccaṃ dukkhamanattā’’ti lakkhaṇapaṭivedhaṃ kātuṃ neva sakkoti, viññāṇakiccampi kātuṃ na sakkoti, saññā kuto paññākiccaṃ kareyyāti lakkhaṇapaṭivedhaṃ kātuṃ na sakkoticceva vuttaṃ, na vuttaṃ ‘‘maggaṃ pāpetuṃ na sakkotī’’ti.
1175. 识和想的差别仅在于识与想的所缘不同，无论识还是想，均由因缘而生起。此处以颜色等感知对象作为识的标记，称为“深浅蓝色”等对比，表现识的不同。由此说明“特征辨别”之说。所谓“无常、苦、无我”等特征显现的辨别，尚非智慧可作之事，识亦非具此智慧，想又何以能做智慧之事？故此辨别特征的事，不能视之为智慧亦无法令得正道。
§1176
1176. Viññāṇaṃ pana ārammaṇe pavattamānaṃ na tattha saññā viya nīlapītādikassa sañjānanavaseneva pavattati, atha kho taṃ tattha aniccatādivisesaṃ, aññañca tādisaṃ visesaṃ jānantameva pavattatīti āha ‘‘viññāṇaṃ panā’’tiādi. Kathaṃ pana viññāṇaṃ lakkhaṇapaṭivedhaṃ karotīti? Paññāya dassitamaggena. Lakkhaṇārammaṇikavipassanāya hi anekavāraṃ lakkhaṇāni paṭivijjhitvā pavattamānāya paguṇabhāvato paricayavasena ñāṇavippayuttacittenapi vipassanā sambhavati, yathā taṃ paguṇassa ganthassa sajjhāyane ñāyāgatāpi vārā na viññāyanti. Lakkhaṇaṃ paṭivijjhitunti ca lakkhaṇānaṃ ārammaṇakaraṇaṃ sandhāya vuttaṃ, na paṭivijjhanaṃ.
1176. 识现起时，并非像想那样作为识别色彩形象的标记出现，而仅是一种感知。然后，由于识知诸无常等特征及其他属性，而转变为了别种类似现象。因此说“识乃是……”，并非该识本身具特征辨别之能。如何则识能辨别特征？这是以智慧解释之。藉由对特征的不断观察、断除障碍，由此发起所转识与慧相应的内观。就如熟悉粗糙绳索的人识别绳索的根源一样，特征的观察是对特征所缘发生，并非识本身的直接识别。
§1177
1177.Ussakkitvāti 220 udayabbayādiñāṇapaṭipāṭiyā ārabhitvā maggaṃ pāpetumeva taṃ viññāṇaṃ na sakkoti asambodhasabhāvattā. Vuttanayanti viññāṇe vuttanayaṃ. Sā hi ārammaṇañca jānāti, lakkhaṇañca paṭivijjhati. Attano pana anaññasādhāraṇena ānubhāvena maggaṃ pāpetuñca sakkoti. Bālagāmikaheraññikānaṃ kahāpaṇajānanamiva ca nesaṃ ārammaṇajānanaṃ veditabbaṃ. Yathā hi heraññikaphalake ṭhapitaṃ kahāpaṇarāsiṃ eko asañjātavohārabuddhi bāladārako, eko gāmikapuriso, eko heraññikoti tīsu janesu passamānesu bāladārako kahāpaṇānaṃ cittavicittadīgharassacaturassaparimaṇḍalabhāvamattameva jānāti, ‘‘idaṃ manussānaṃ upabhogaparibhogāvahaṃ ratanasammata’’nti na jānāti. Gāmikapuriso tadubhayaṃ jānāti, ‘‘ayaṃ cheko mahāsāro, ayaṃ kūṭo, ayaṃ aḍḍhasāro, ayaṃ pādasāro’’tiādikaṃ pana vibhāgaṃ na jānāti. Heraññiko sabbepi te pakāre jānāti, jānanto ca oloketvāpi jānāti, ākoṭitasaddaṃ sutvāpi jānāti, gandhaṃ ghāyitvāpi rasaṃ sāyitvāpi hatthena dhārayitvāpi ‘‘asukasmiṃ gāme vā nigame vā nagare vā pabbate vā nadītīre vā kato’’tipi ‘‘asukaācariyena kato’’tipi jānāti. Tattha saññā asañjātavohārabuddhino bāladārakassa kahāpaṇadassanaṃ viya vibhāgaṃ akatvā piṇḍavaseneva ārammaṇaṃ gaṇhāti nīlādivasena ārammaṇassa upaṭṭhānākāraggahaṇato, viññāṇaṃ gāmikapurisassa kahāpaṇadassanamiva ekaccavisesaggahaṇasamatthatāya, paññā anavasesaggahaṇasamatthatāya heraññikassa kahāpaṇadassanamiva daṭṭhabbāti.
1177. 作于220之文指出，因从起灭等知的实践开始，道得以成就，但识本身无此能力，因其未证道故。文中称之为“识的说法”。识确实知觉对象、观察特征，但凭借自身非从他人不同的亲证作用，可以得道成正觉。举例启蒙不深的幼童、乡下农夫与盲人，其对铜钱的识别程度不同。幼童知铜钱的分量却不知用途，农夫知用途但不懂铜钱多种分类，盲人对铜钱各种性质均能体知，包括听声闻香味尝味触摸，能判断是何物所在及其制法。想则如同盲人，虽无辨别细节却可借感知体知，识则如村夫对铜钱应用的理解，慧则似盲人对铜钱深刻的全面认知。
§1178-80
1178-80.Sabhāvapaṭivedhananti sako bhāvo, samāno vā bhāvo sabhāvo, tassa paṭivedhanaṃ ñātapariññātīraṇapariññāvasena sabhāvasāmaññalakkhaṇapaṭivedhanaṃ. Ghaṭapaṭādipaṭicchādakassa bāhirandhakārassa dīpāloko viya yathāvuttadhammasabhāvapaṭicchādakassa viddhaṃsanarasā. Uppajjamānoyeva hi ñāṇāloko hadayandhakāraṃ vidhamento uppajjatīti āha ‘‘sammohanandhakārassa, viddhaṃsanarasā matā’’ti. Tatoyeva sabbadhammesu asammuyhanākārena paccupatiṭṭhati, kāraṇabhūtā vā sayaṃ phalabhūtaṃ asammohaṃ paccupatiṭṭhāpetīti āha ‘‘asammohapaccupaṭṭhānā’’ti. Vipassanāpaññāya idhādhippetattā samādhi tassā padaṭṭhānaṃ. Tathā hi ‘‘samāhito yathābhūtaṃ pajānātī’’ti (saṃ. ni. 3.5; 4.99; 5.1071; a. ni. 11.2) suttapadanti āha ‘‘samādhāsannakāraṇā’’ti.
1178-80. 本性辨识，即是某种存在，或是存在本身。对这等现象的辨析，借助对同类现象、熟悉现象及超越经验的知识，能辨析该现象的共有特性。譬如覆盖陶器瓶口的暗色，如同黑暗中的灯光，或一束刺穿昏暗的光。此认识之光，能穿透智慧昏沉而现起，故称为‘偈颂所说为拨愁暗光’。基于此不迷惑之因，以致不惑涌现并保持不迷惑状态，故称为‘不惑的住持’。该观察智慧内在之支柱即是禅定的立足。事实上如经典云“禅定者，正如实地了知”，称之为“禅定所成因”。
§1181-2
1181-2. Dhammasabhāvapaṭivedho nāma paññāya āveṇiko sabhāvo, na tenassā koci vibhāgo labbhatīti āha ‘‘lakkhaṇenekadhā vuttā’’ti. Lujjanapalujjanaṭṭhena loko vuccati vaṭṭaṃ, tappariyāpannatāya loke niyuttā, tattha vā viditāti lokikā. Tattha apariyāpannattā alokikā. Katamā panettha lokiyā, katamā lokuttarā cāti āha ‘‘lokiyenā’’tiādi. Lokiyakusalacittuppādesu maggasampayuttā lokiyena maggena yuttā. Visesato pana diṭṭhivisuddhiādivisuddhicatukkasaṅgahitamaggasaṃyuttā samudāye pavattā paññā tadekadesesupi pavattatīti magga-ggahaṇaṃ kataṃ, paccekampi vā sammādiṭṭhiādīnaṃ maggasamaññāti katvā. Lokato uttarā uttiṇṇāti lokuttarā. Lokuttarāpi hi maggasampayuttā bhāvetabbā, vipassanāpariyosāne labbhatevāti lokuttara-ggahaṇaṃ na virujjhati. Tenāha ‘‘lokuttarenā’’tiādi. Sutamayāditotiādiggahaṇena bhāvanāmayaṃ saṅgaṇhāti.
“诸法本性的洞察”者，谓以智慧所达诸法本性非附带之性，且由此无任何分别，故说『此则如标志所言』。人在烦恼与非烦恼之间轮转，谓之世俗；于世俗间有所限界，则称为世间智者。若不受此限，谓之出世间智者。何者是世间智者，何者是出世智者？答曰：世间智者是依赖于善法心生诸道而与诸道相应者；尤以以净见等四净所成之道相联结，唯于集起中起作用，然后智慧渐亦在其中发起，此谓道之涵摄。另凡独觉以正见等优秀智力与道相应亦称同道涵摄。由世间至出世之变超，谓之出世涵摄，且出世智者亦当修习与道相应之法，禅观终了方得成就，由此出世涵摄之说不废。故谓『由出世者』等。所谓经藏、论藏等涵摄者，即涵摄修习之意。
§1183-5
1183-5.Attanova cintāyāti tassa tassa anavajjassa atthassa sādhane paropadesena vinā attano upāyacintāvaseneva . Bhūripaññenāti mahāpaññena, patthaṭatāya pathavīsamānapaññena vāti attho. Parato pana sutvānāti parato upadesaṃ sutvā. Suteneva ca nipphannāti antogatahetvatthamidaṃ visesanaṃ, suteneva nipphannattāti attho. ‘‘Nipphannattā sutena vā’’ti vā pāṭho. Yathā vāpi tathā vāti parato sutvā vā asutvā vā. Appanāpattāti idaṃ sikhāpattaṃ bhāvanāmayaṃ dassetuṃ vuttaṃ, na pana appanāpattāva bhāvanāmayāti. Tissopi panetā paññā pāḷivasena evaṃ veditabbā –
“自念思维”者，谓无过失者自己之利益缘由，通过于他人之指导而促成的他念与自念思虑。所谓“多智慧”者，谓以广大智慧与深判如大地普遍之智。所谓“由他所闻”者，即从他人口中所听受之教诲。若未曾听闻，即谓“未成行”。“由所闻而成”者，谓因他人所闻乃成其学，亦有云“亦可听闻或未曾听闻”。此外，所说“无违缘得成”是说此乃修习禅定之技巧加以证显示范，不当谓此即是其证果。三藏释者亦应以巴利语如此理解。
‘‘Tattha katamā cintāmayā paññā? Yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭhānesu kammassakataṃ vā saccānulomikaṃ vā rūpaṃ aniccanti vā, vedanā, saññā, saṅkhārā, viññāṇaṃ aniccanti vā, yaṃ evarūpaṃ anulomikaṃ khantiṃ diṭṭhiṃ ruciṃ mudiṃ pekkhaṃ dhammanijjhānakkhantiṃ parato asutvā paṭilabhati, ayaṃ vuccati cintāmayā paññā. Tattha katamā sutamayā paññā…pe… sutvā paṭilabhati, ayaṃ vuccati sutamayā paññā. Sabbāpi samāpannassa paññā bhāvanāmayā paññā’’ti (vibha. 768).
“何为思维般若？”在禅修中，思维般若即依种种禅境（如禅定支所依之处）、技艺之所缘、禅修之处知其业果、真理顺行；又观察诸色、受、想、行、识五蕴无常之理，正见、喜悦、欢喜、凝视、舍，及对法的憎离都以思维般若所表现；而何为闻思般若？即经闻之所得之般若，亦称闻思般若。总之，修成内证般若即为修习所成般若。
Ettha ca kiñcāpi kammāyatanādivasena cintāmayasutamayapaññā mahaggatalokuttaravasena bhāvanāmayapaññā ca vuttā, idha pana antimabhavikānaṃ dvinnaṃ bodhisattānameva labbhamānā cintāmayabhūtā saccānulomikā paññā, pūritapāramīnaṃ avasesamahāpaññānaṃ labbhamānā sutamayā saccānulomikā paññā, lokuttarappanāpattāpi bhāvanāmayapaññāva adhippetā.
此处进一步说，无论何种禅修境界及闻思般若，皆以为是世间至高出世之般若修行所成；特别是已至成佛道果位的两类菩萨所获之思维般若是顺理成章之真理见解；已满圆满波罗蜜智慧而获得之闻思般若亦是顺理真理。即使入出世智慧境界方才显明，禅观般若亦是修习所依。
§1186
1186.Paṭisambhidācatukkassāti atthadhammaniruttipaṭibhānasaṅkhātassa paṭisambhidācatukkassa vasena. Nanu cettha vipassanāpaññā adhippetā, kasmā paṭisambhidā āhaṭāti? Vipassakānaṃ ñāṇapāṭavatthaṃ paññāppabhede niddisiyamāne paṭisambhidāpaññāpi vattukāmatāya, paṭisambhidāpaññāya vā vipassanāphalabhūtattā lokiyalokuttarapaññādhikāre vā lokuttarapaññāya saha pāpuṇitabbaṃ paṭisambhidāpaññampi vattukāmatāya idheva vuttāti. Atthadhammaniruttīsu ñāṇanti ‘‘atthe ñāṇaṃ atthapaṭisambhidā, dhamme ñāṇaṃ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā’’ti (vibha. 718) evamāgataṃ atthādīsu tīsu pabhedagataṃ ñāṇattayaṃ. Tīsupīti yathāvuttesu tīsupi paṭisambhidāñāṇesu gocarakiccalakkhaṇarasapaccupaṭṭhānapadaṭṭhānabhūmiādivasena te ārammaṇaṃ katvā paccavekkhantassa imāni ñāṇāni idamatthajotakānīti evaṃ pabhedagataṃ ñāṇaṃ, parittamahaggataappamāṇavasena vā tīsu ñāṇesu ñāṇaṃ. Paṭisambhidārammaṇampi hi paṭibhānapaṭisambhidā hoti. Teneva ca suttantabhājanīyapāḷiyaṃ ‘‘ñāṇesu ñāṇa’’nti, aṭṭhakathāya ca ‘‘sabbatthakañāṇaṃ ārammaṇaṃ katvā ñāṇaṃ paccavekkhantassa pabhedagataṃ ñāṇa’’nti (vibha. aṭṭha. 718) avisesena vuttaṃ. Evañca katvā mahaggatapaṭisambhidāñāṇassa abhāvepi niruttipaṭisambhidā parittārammaṇā, tisso paṭisambhidā siyā parittārammaṇā, siyā mahaggatārammaṇā, siyā appamāṇārammaṇāti paṭibhānapaṭisambhidāya mahaggatārammaṇatāpi pañhāpucchakapāḷiyaṃ vuttā.
“四种分别”的意思，是指真理义理之阐明及解说的四种不同分别。这里特别指以内观般若为主导。为何称之为分别呢？谓在描述内观智识不同阶段时，为了说明分明，遂区分分别智。分别智具有在世间及出世间智慧权柄，是与出世慧共得之，且在此称述是欲明这些分别智。义理说有三种分别智：自相分别智、法相分别智及辞相分别智，分别智即与此三分智相应之见。此三分别智，在于对各种相所生与光照，观察及地位等为具象之分别。此三智慧称之为分别智，三中不论有无大分别智，皆有相应的分别，分别智光照其境所起作用。当说“智慧中之智慧”时，指的是如上分别智之义，论中也有特别说明。如此，即使无大分别智，凭辞相分别之小分别智，也足以有分别作用。三种分别智有各自光照的特征，此虽属辞相分别，亦在问答书中所述光照之大特征。
Abhidhammabhājanīye pana –
但称分于阿毗达摩论藏中者…
‘‘Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā…pe… dhammārammaṇaṃ vā, yaṃ yaṃ vā panārabbha, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ye vā pana tasmiṃ samaye aññepi atthi arūpino dhammā, ime dhammā kusalā. Tesu dhammesu ñāṇaṃ dhammapaṭisambhidā. Tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā. Yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti, tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti ‘imāni ñāṇāni idamatthajotakānī’ti, tesu ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā’’ti (vibha. 725) –
『在某时，于心生起对欲境的善根心，伴随欢喜乐受，具足智慧相应，或是缘色法境、或是缘法法境，开始接触于其中的任何一法，于是当时便生触，且不动摇。倘若此时还有其他无形法存在者，此等法亦是善法。对此等法中，称为智慧法分解；于其果报时，称为智慧义理分解。由言词表达其法义时，称为言辞法分解。倚此智慧知晓这些智慧，谓『此等智慧即为此等法义之光明』，于这些智慧中具足证明法理之智慧，称为反照法分解。』(vibha. 725) —
Cittuppādakkamena desanāya pavattattā sāvaseso pāṭho kato. Cittuppādasaṅgahite atthe asesetvā desanā hi abhidhammabhājanīye pavattā, na sabbañeyyeti yathādassitavisayavacanavasena ‘‘yena ñāṇena tāni ñāṇāni jānātī’’ti vuttaṃ, na taṃ aññārammaṇataṃ paṭisedheti desanāya atapparabhāvato. Evañca katvā tattha nibbāne, anāgatepi atthapaṭisambhidā siyā na vattabbā atītārammaṇātipi anāgatārammaṇātipi paccuppannārammaṇātipīti atthapaṭisambhidāya nibbānārammaṇatā vuttā. Ettha ca atthoti saṅkhepato hetuphalassetaṃ adhivacanaṃ. Hetuphalañhi yasmā hetuanusārena arīyati adhigamīyati sampāpuṇīyati, tasmā atthoti vuccati. Dhammotipi saṅkhepato paccayassetaṃ adhivacanaṃ. So hi yasmā taṃ taṃ dahati pavatteti, sampāpuṇituṃ vā dhāreti, tasmā dhammoti vuccati. Niruttīti sattānaṃ mūlabhāsābhūtā māgadhikabhāsā, yāya buddhānaṃ desanā hoti. Paṭibhānanti heṭṭhā vuttaṃ ñāṇattayameva. Vuttañhetaṃ abhidhamme ‘‘dukkhe ñāṇaṃ…pe… tassa vipāke ñāṇaṃ atthapaṭisambhidā’’tiādi.
心生起为因，依此教理而说法时，全文通达而完备。心生起相聚而决断，于论藏中展开说明，未谓无所不能，盖如权示证据所显：“借此智慧谓彼诸智慧悉能洞察”，此并非贬损解说词语形态。如此阐述，关于涅槃，未来亦应俱足义理分解，非论述过去、未来诸相之限制，而谓以义理判断涅槃相。此处“义”者，简略称为因果之名。因果即随因而生，故称因；义法缘生意，随之而生，故谓义。言辞，即众生所共通之本初言语——摩揭陀语，为佛世尊所说。所谓“反照”，乃下说智慧悉为三种智慧之总称。论中明载“苦的知、……其果报知识……义理分解”等智慧说法。
§1187
1187. Yasmā panāyaṃ saṅkhepatthova, pabhedavasena ca vuccamāno pākaṭo hoti, tasmā taṃ saṅgahetvā pabhedatova atthādike dassetuṃ ‘‘yaṃ kiñci paccayuppanna’’ntiādi āraddhaṃ. Yaṃ kiñci paccayuppannanti yaṃ kiñci hetādipaccayato samuppannaṃ. Taṃ pana ‘‘idaṃ ito nibbatta’’nti evaṃ hetuanusārena viññāyamānameva idha adhippetaṃ, tathā kusalākusalaphalabhūtā vipākā abyāpārasantivasena viññāyamānā, sesā abyāpārabhūtā kiriyā dhammā avipākasantivasena, asaṅkhataṃ nissaraṇabhūto nirodho nibbutisantivasena, buddhavacanatthabhūto khandhādiparamatthadhammo imāya ayaṃ dīpitoti evaṃ pāḷianusārena viññāyamānova atthasamaññaṃ labhatīti āha ‘‘yaṃ kiñci paccayuppanna’’ntiādi. Tattha hetuphalaṃ, bhāsitattho ca sakasakahetupaṭibaddho, bhāsitapaṭibaddho ca viññāyatīti pariyāyato, sesaṃ sakasakabhāvavaseneva viññāyatīti nippariyāyatova attho nāma. Tattha pariyāyattho suttantabhājanīyavasena vutto, nippariyāyattho abhidhammabhājanīyavasenāti daṭṭhabbaṃ. Bhāsitanti pāḷidhammamāha. Sesaṃ atthapañcakesu vuttanayena yathārahaṃ yojetvā veditabbaṃ.
1187.本于此简约名相，且具别义，明显彰显，故集之而统领别义等展现，称『凡一切缘起之因缘法』。所谓“凡一切缘起”，即一切因缘所生、所依生之法。谓此乃“由因得自相知”，借此由因悉知诸果。因言“此由因知”，是以论述，依此因相分别显知一切善不善果报，亦有不变之无为涅槃，以此善不善果报及诸无为法，佛言说法，依此而显其义，故谓“凡一切缘起”。论中呼此为“由因缘所生”等义理相称，最终由“已说之义”统摄。所谓“已说”，谓辞句、已判定之教义。此乃由今所述义理相应，故得整体名义。
Ettha ca nibbānaṃ pattabbo attho, bhāsitattho ñāpetabbo attho, itaro nibbattetabbo atthoti tividho hoti attho. Maggo sampāpako hetu, bhāsitaṃ ñāpako hetu, itaraṃ nibbattako hetūti evaṃ tividho hotīti daṭṭhabbaṃ. Kiriyādhammānañcettha avipākatāya dhammabhāvo na vutto. Yadi evaṃ vipākā na hontīti atthabhāvo na vattabbo? Na, paccayuppannabhāvato. Evaṃ sati kusalākusalānampi paccayuppannattā atthabhāvo āpajjati? Nāyaṃ doso appaṭisiddhattā. Vipākassa pana padhānahetutāya pākaṭabhāvato dhammabhāvo eva tesaṃ vutto, kiriyānaṃ paccayabhāvā dhammabhāvo āpajjatīti ce? Nāyaṃ doso appaṭisiddhattā. Kammaphalasambandhassa pana hetubhāvābhāvato dhammabhāvo na yuttoti. Apica ‘‘ayaṃ imassa paccayo, ayaṃ paccayuppanno’’ti evaṃ bhedamakatvā kevalaṃ kusalākusale vipākakiriyadhamme ca paccavekkhantassa dhammatthapaṭisambhidā na hontīti tesaṃ atthadhammatā vuttāti daṭṭhabbaṃ.
此处涅槃之义，即为所说之义理，且他义未成，唯有三种义：道为成就因，所说义为成就因，其他义为成就因。因所谓三者义理，盖此义理不同于行为法之无报状态也。倘若无此果报状态，即无义理之说？非也，此由缘起之义，故义理确立。如此则善不善因果之义亦必由缘起之义而生，此非疑义。又果报因之显著性，已为义理所说明；行为之缘起性亦为义理所摄，但若仅察善不善因及果之行为法，则无法通达法义理，故称其未成义也。
§1189
1189.Sabhāvaniruttīti aviparītanirutti, aviparītaniruttīti tassa tassa atthassa bodhane sabbakālaṃ paṭiniyatasambandho abyabhicāravohāro māgadhabhāsāti vuttaṃ hoti. Sā hi sabbakālaṃ paṭiniyatasambandho, itarā bhāsā pana kālantarena parivattanti. Atthato panesā nāmapaññattīti ācariyā. Yathāhu –
1189.所谓言辞表达，即为言辞所不变转，不改变之言辞。此不变转乃于各自义理启发时，恒常具足、不失其业之言辞行为，即摩揭陀语称之。于是恒时顺法理相应之言语，称为言辞。其余语言则随时间而转变。故从义理角度言，不变的名相称为咸授者，乃师所授义。犹如言：“此言辞为摩揭陀常用言语，是义上所成名相。”
‘‘Nirutti māgadhā bhāsā, atthato nāmasammutī’’ti.
『言辞为摩揭陀语言，义理上为名相的约定。』
Apare pana – yadi sabhāvanirutti paññattisabhāvā, evaṃ sati paññatti abhilapitabbā, na vacananti āpajjati, evañca sati ‘‘tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā’’ti idaṃ na sakkā vattuṃ, abhilapitabboti abhilāpo. Na hi vacanato aññaṃ abhilapitabbaṃ uccāretabbaṃ atthi, atha phassādivacanehi bodhetabbaṃ abhilapitabbaṃ, evañca sati atthadhammānampi bodhetabbattā tesampi niruttibhāvo āpajjati, apica aṭṭhakathāyaṃ ‘‘phassoti ca sabhāvanirutti, phassā phassanti na sabhāvaniruttī’’ti (vibha. aṭṭha. 718) vacanato viññattivikārasahito saddo niruttīti dassitameva, ‘‘taṃ sabhāvaniruttisaddaṃ ārammaṇaṃ katvā paccavekkhantassa tasmiṃ sabhāvaniruttābhilāpe pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā, evamayaṃ niruttipaṭisambhidā saddārammaṇā nāma jātā, na paññattiārammaṇā’’ti ca aṭṭhakathāyaṃ (vibha. aṭṭha. 718) vuttattā niruttisaddārammaṇāya sotaviññāṇavīthiyā parato manodvāre niruttipaṭisambhidā pavattati, evañca katvā ‘‘niruttipaṭisambhidā parittārammaṇā’’ti vacanaṃ upapannaṃ hotīti vadanti. Ācariyajotipālattherādayo panāhu – ‘‘niruttipaṭisambhidā paccuppannārammaṇā’’ti vacanaṃ paccuppannaṃ saddaṃ gahetvā pacchājānanaṃ sandhāya vuttaṃ, evañca sati aññasmiṃ paccuppannārammaṇe aññaṃ paccuppannārammaṇanti vuttanti āpajjati, yathā pana dibbasotañāṇaṃ manussādisaddabhedanicchayassa paccayabhūtaṃ taṃtaṃsaddavibhāvakaṃ, evaṃ sabhāvāsabhāvaniruttinicchayassa paccayabhūtaṃ paccuppannasabhāvaniruttisaddārammaṇaṃ taṃvibhāvakaṃ ñāṇaṃ niruttipaṭisambhidāti vuccamāne na koci pāḷivirodho, taṃ sabhāvaniruttisaddaṃ ārammaṇaṃ katvā paccavekkhantassāti ca paccuppannasaddārammaṇapaccavekkhaṇaṃ pavattentassāti na na sakkā vattuṃ. Tampi hi ñāṇaṃ sabhāvaniruttiṃ vibhāventameva taṃtaṃsaddapaccavekkhaṇānantaraṃ taṃtaṃpabhedanicchayassa hetubhāvato niruttiṃ bhindantaṃ paṭivijjhantameva uppajjatīti ca pabhedagatampi hotīti.
此外，若谓俱足法的说法是俱足相，正当以此说法予以称说，言语不当产生，然以此而言“于彼法说称说中知见顿现”，此语不可宣说，谓为应称说者之称说。言语中无有他者应称说或应高举者，然于触等言辞应使觉知之称说，诸义理亦当觉之，因彼亦得产生说法之性，且如本注疏言：“触即俱足法说，触者触，非俱足法说”，言语中显示因缘变化之声为说法，谓“彼俱足法说之声为依止，观照者于彼俱足法说之称说生得分别知见，此即说法知见，非言说依止。”伏说，闻识流程远及心门而发说法知见，且作如是说“说法知见为依止”，此语亦已出现。长老老师等说：“说法知见为现起依止”，即以现起之声取，终情知身，且由此推知，然于他现起依止有他现起依止者，若如天耳识知人间言语差别相应之知见，彼俱足与非俱足法说之依止相应表示之知见谓说法知见，斯非反对巴利语，此俱足法说为依止，观照者，于现起依止予以观照，则现起言语观照生起，故不得宣说。此亦为知见分別者，因缘故，彼言论破法为言语所破，亦成有别。
§1190
1190.Tividhanti idaṃ heṭṭhā vibhāvitanayamevāti. Paccavekkhatoti imāni ñāṇāni idamatthajotakānīti asammohavasena paccavekkhantassa. Nanu ca tīṇi ñāṇānipi atthadhammasabhāvaṃ nātivattantīti ñāṇesu ñāṇaṃ atthapaṭisambhidā, dhammapaṭisambhidā ca hoti, kasmā pana ‘‘tesu…pe… mata’’nti visuṃ vuttanti? Sārammaṇesu tīsu ñāṇesu pavattañāṇassa adhippetattā. Yañhi ñāṇārammaṇaṃ ñāṇaṃ tassa ārammaṇampi asammohavasena paṭivijjhantameva pavattati, taṃ idha paṭibhānapaṭisambhidā nāma. Evañca katvā vuttaṃ ‘‘imāni ñāṇāni idamatthajotakānī’’ti. Ñāṇamattārammaṇaṃ pana ñāṇaṃ atthapaṭisambhidāyeva. Ettha ca kiñcāpi ayaṃ paṭisambhidā sārammaṇesu ñāṇesu pavattati, ārammaṇānaṃ pana pabhedaṃ heṭṭhā ñāṇattayameva vibhāveti. Yathā kiṃ? Yathā dhammadesanāya asamattho bahussuto kiñcāpi dhammakathikena kathetabbaṃ dhammaṃ jānāti, desanā pana dhammakathikasseva visayoti, evaṃsampadamidaṃ daṭṭhabbaṃ. Imāsu pana pacchimānaṃ tissannaṃ sekhāsekhamaggakkhaṇe asammohavasena paṭivedho hoti, atthapaṭisambhidāya ārammaṇakaraṇavasenapi. Tathā hi sā maggaphalasabhāvāpi hoti. Evañca katvā sā lokiyalokuttarā, sesā tisso lokiyāva. Tenāhu porāṇā –
1190.此处所谓三种分类，专指前所述之分别，所谓观照，乃此诸知见称为理旨明证者，谓以无惑之眼观照之。然三种知中是否谓能够过于法义本质乎？于知中生知缘义分别，故称为义分別，亦称为法分別，何以谓曰“在诸……说法”？于三种知中现行知识之主导。由此知见缘在知之依止，因不惑缘故现行，谓此名为顿现知分别。由此说：“此诸知识是理法明证。”知识依止之知，知识因不惑眼而断知现起知也。如此说也。“此诸知识乃文义光耀。”
‘‘Lābho tāsamasammohā, sekhāsekhapathakkhaṇe;
“所得即除惑无明，乃学未证涅槃间；”
Atthapaññā yathālambā, sā dvidhāññā tu sāsavā’’ti.
“义智凭所依，彼乃二种智，尚存痴惑。”
§1191
1191. Imā pana catasso paṭisambhidā pañcahi ākārehi visadabhāvaṃ gacchantīti dassetuṃ ‘‘pariyattī’’tiādi āraddhaṃ. Tattha pariyatti nāma buddhavacanassa pariyāpuṇanaṃ, pāḷiaṭṭhakathāsu gaṇṭhipadaatthapadavinicchayakathā paripucchā parito sabbato ñātuṃ pucchāti katvā. Savanaṃ sakkaccaṃ aṭṭhiṃ katvā sotaviññāṇavasena gahaṇaṃ, adhigamo magguppatti. Aṭṭhakathāyaṃ pana ‘‘adhigamo nāma arahattamagguppattī’’ti (vibha. aṭṭha. 718) vuttaṃ. Taṃ sekhabhūmiyaṃ pabhedagamanaṃ appavisayaṃ, asekhabhūmiyaṃ bahuvisayanti katvā vuttaṃ. Sātisayaṃ vā adhigamanaṃ sandhāyeva vuttaṃ. Sekhena pattānampi hi imāsaṃ arahattappattiyā visadabhāvādhigamoti. Pubbayogo viya pana arahattappatti arahatopi paṭisambhidāvisadatāya paccayo na na hotīti pañcannampi yathāyogaṃ sekkhāsekkhapaṭisambhidāvisadatāya kāraṇatā yojetabbā. Pubbayogo nāma pubbabuddhānaṃ sāsane gatapaccāgatikabhāvena yāva anulomagotrabhusamīpaṃ, tāva vipassanābhiyogo. Adhigamapubbayogā cettha anuppannaṃ uppādenti, uppannañca visadaṃ karonti, sesāni pana suvisadabhāvasseva paccayāti daṭṭhabbaṃ.
1191.此四种分别，依五种形态乎，意在明示“所述释义”等等之起首。所谓释义，乃佛言教导之全盘展开，巴利注疏中依经文逐句细析，全面解释之义。由听集聚，乃至以识流作意念承受，达成修习与证悟。注疏中言“证得者名阿拉汉之见悟”，彼道具有分辨深微殊胜也。炼习导师与弟子同证，残余非证同理为条件。如是修定果实亦备，所谓世间及出世间。余者三都称世间。故古者云：
§1192-4
1192-4. Evaṃ ekavidhādivasena paññāya pabhedaṃ dassetvā idāni bhāvanāvidhānaṃ vibhāvetuṃ ‘‘kathaṃ bhāvetabbā’’tiādi āraddhaṃ. Tattha yasmā imāya paññāya khandhādayo dhammā bhūmi, sīlavisuddhi ceva cittavisuddhi cāti imā dve visuddhiyo mūlaṃ, diṭṭhivisuddhi kaṅkhāvitaraṇavisuddhi maggāmaggañāṇadassanavisuddhi paṭipadāñāṇadassanavisuddhi ñāṇadassanavisuddhīti imā pañca visuddhiyo sarīraṃ, tasmā tesu bhūmibhūtesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvā mūlabhūtā dve visuddhiyo sampādetvā sarīrabhūtā pañca visuddhiyo sampādentena bhāvetabbāti dassetuṃ ‘‘khandhādīsū’’tiādi āraddhaṃ. Khandhādīsūti khandhāyatanadhātuindriyapaṭiccasamuppādādibhedesu. Bhūmibhūtesu cāti lakkhaṇādiggahaṇavasena ñāṇassa pavattiṭṭhānabhūtesu. Sīlaṃ cittavisuddhinti mūlabhūtaṃ sīlavisuddhiṃ, cittavisuddhiñca. Sati hi sīlavisuddhiyaṃ, cittavisuddhiyañca ayaṃ paññā mūlajātā nāma hoti, nāsatīti. Diṭṭhivisuddhādayo pañcāti upabrūhetabbattā sarīrabhūtā diṭṭhivisuddhiādayo pañca. Imissā hi paññāya santānavasena pavattamānāya pādapāṇisīsaṭṭhāniyā diṭṭhivisuddhiādayo imā pañca visuddhiyo avayavena samudāyūpalakkhaṇanayena sarīranti veditabbā. Tāya paññāyāti uggahaparipucchādivasena khandhādīsu dhammesu pavattapaññāya. Jananāditoti jātijarāmaraṇādīhi.
“所得利益是除惑，乃学证得密意；智慧通达所依，痴惑尚存二种。”
§1195-6
1195-6. ‘‘Bhāvetabbā’’ti vatvā idāni yasmā khandhādibhūmīsu sīlavisuddhicittavisuddhisaṅkhātehi mūlehi suppatiṭṭhitena pañcavisuddhisaṅkhātasarīrassa vaḍḍhaneneva paññāvaḍḍhanā nāma hoti, tasmā vipassanāpaññāya bhūmibhūtesu khandhādīsu ekadesadassanatthaṃ ‘‘rūpañcā’’tiādi vuttaṃ. Tatthāti tesu pañcasu khandhesu. Yaṃ kiñcīti anavasesapariyādānaṃ. Atītānāgatādikantiādinā pana tadeva ekādasasu okāsesu pakkhipitvā dasseti. Ādi-ggahaṇena paccuppannassa gahaṇaṃ.
“应当修习”者，如今言之，由于身心五蕴等所依土地，以戒净化、心净化、慧净化三种清净根基坚固，增进了五种净化，诸净修成之后，慧的增长亦由此得名。故说为观慧，对所依诸土地于五蕴等中显现第十一种境界，故称“色及诸法”者即指彼五蕴。所谓“诸”，不作穷尽释。过去未来等诸义，于此第十一时机处次第举出而现其义。以“开始因缘”摄现现前因缘。如是理解。
§1197-1200
1197-1200.Hīnantiādīsu akusalakammasamuṭṭhānatāya hīnaṃ, kusalakammasamuṭṭhānatāya paṇītaṃ. Akusalavipākuppattihetubhūtatāya vā hīnaṃ, vipariyāyena paṇītaṃ. Duppariggahabhūtasukhumarūpādivasena dūraṃ, itaravasena santikantiādinā attho veditabbo. Sabbaṃ taṃ ekato katvāti atītādivibhāgabhinnaṃ sabbaṃ taṃ rūparāsivasena buddhiyā ekajjhaṃ gahetvā ‘‘mahāudakakkhandho’’tiādīsu viya ‘‘rāsaṭṭhena rūpakkhandho’’ti vuccati. Suttepi hi vuttaṃ ‘‘tadekajjhaṃ abhisaṃyūhitvā abhisaṅkhipitvā’’ti. Vedanākkhandhotiādīsupi eseva nayo. Ekekesu pana vedanādīsu ‘‘samuddo mayā diṭṭho’’tiādīsu viya samudāyavohārassa avayavepi dissanato khandha-saddo ruḷhīvasena pavattatīti daṭṭhabbaṃ. Yaṃ taṃ kiñci vedayitalakkhaṇanti sambandho. Vedanākkhandhoyeva vedanākkhandhatā. Vedanāya atītādivibhāge vitthārakathā visuddhimaggato (visuddhi. 2.497 ādayo) gahetabbā. Abhisaṅkhāralakkhaṇanti saṅkhārakkhandhassa cetanāpadhānatāya evaṃ vuttaṃ, sampayuttadhamme ārammaṇe rāsikaraṇalakkhaṇaṃ sampiṇḍanalakkhaṇanti vuttaṃ hoti. Atha vā ‘‘saṅkhatamabhisaṅkharontī’’ti (saṃ. ni. 3.79) vuttattā yathā attano phalasaṅkhataṃ sammadeva nipphannaṃ hoti, evaṃ abhisaṅkharaṇasabhāvanti attho. Ayaṃ pana kusalākusalacetanāya vasena vaṭṭati.
于“低等”等处，因不善业现起，故谓为低；因善业现起，谓为善美。或因不善境界因缘生起故谓低，反之因善境界生起故谓善。因精巧细微诸分别等障碍远离，近而言则为亲近，等义应了。整体从一而论，谓为过去与未来等分别，整体以色为污染，由心所受一体而称，如“大水聚集”，俗称“色蕴聚集”。经中亦有云“合于一处，摄聚成集”，此理亦于受、想等蕴中成立。受蕴即受之集体性。受相方面，过去未来等差别详见净道第二百九十七页，应当取此。如是，行蕴因意志所生，亦云，现行之因缘聚集相等。又亦云“已集已生”，谓正得果实，故行蕴相义。此乃善恶意志作用之所在。
§1202-5
1202-5. Evaṃ vipassanāpaññāya bhūmibhūte dhamme ekadesato dassetvā idāni sīlacittavisuddhīnaṃ heṭṭhā vuttattā tā avatvā idaṃ paññābhāvanāya ādibhūtaṃ diṭṭhivisuddhiṃ dassetuṃ ‘‘cattāro ca mahābhūtā’’tiādi āraddhaṃ. Taṃ sampādetukāmena ca yogāvacarena catudhātuvavatthānavasena vā dvādasāyatanavasena vā pañcakkhandhavasena vā ubhinnaṃ saṅkhepakoṭṭhāsānaṃ vasena vā paṭiladdhajjhānavasena vā nāmarūpassa vavatthāpetabbabhāvepi tena tena mukhena vavatthānappakāsanassa atipapañcāvahattā yathādhigatakkhandhavaseneva idha vavatthānaṃ dassitaṃ. Ekāsītiyā cittenāti ekāsītiyā lokiyacittena. Lokuttaracittāni pana neva sukkhavipassakassa, na samathayānikassa pariggahaṃ gacchanti anadhigatattā. Cattārorūpino khandheti cattāro arūpino khandhe. Sītuṇhādivirodhipaccayasamavāye vikārāpajjanato rūpaṃ ruppanalakkhaṇaṃ. Ārammaṇābhimukhaṃ namanato nāmaṃ namanalakkhaṇaṃ. Parigaṇhatīti paricchedakārikāya paññāya paricchinditvā gaṇhāti.
由此观慧，于所依之土地示现第十一义后，现今于戒、心净化处下位处起论，别起此智慧生发之初步见地清净，令示现“四大”等起始义。为成此愿，依止修习者及习诵者，以四大所系之理、十二处、五蕴等不同综摄法，或十二处、五蕴等不同简略分类，或静虑修行等各种门分类，依于诸面示现以开示理趣，详尽而不嫌繁多，如同前面所得五蕴理趣落实于此处示现。所谓一心流转，即一心流，指世俗之心。出世间心则非止观或静虑取摄而得。所谓四色蕴者，即四无色蕴。因与寒热等对立因素相应，蕴生变化，乃色无常之相。于境念处，有“愿礼”者，名为“礼”相。所谓“分割”，乃以智慧分解、断别而取。
§1206-9
1206-9.Tālassa kandaṃ tu yamakanti dvīhi bījehi nibbattitaṃ ekībhūtaṃ yamakatālakandaṃ. Tañhi yamakaṃ bhinnasantānampi abhinnaṃ viya upaṭṭhāti, evaṃ rūpārūpadhammāti. Nāmañca rūpañcāti eteneva tassa duvidhabhāve siddhe ‘‘dvidhā vavatthapetī’’ti idaṃ nāmarūpavinimuttassa aññassa abhāvadassanatthaṃ. Tenevāha ‘‘nāmato rūpato’’tiādi. Nāmarūpamattatāya avinicchitattā, santānādighanabhedassa ca akatattā abhinivesena vinā samūhekattaggahaṇavasena ‘‘satto’’ti pavatto sammoho sattasammoho, tassa ghātatthaṃ vikkhambhanatthaṃ. Bahusuttavasenāti ‘‘yathā hī’’tiādinā idha dassitānaṃ, aññesañca ‘‘rūpañca hidaṃ, mahāli, attā abhavissa , nayidaṃ rūpaṃ ābādhāya saṃvatteyyā’’ti (mahāva. 20; saṃ. ni. 3.59) evamādīnaṃ sambahulānaṃ suttantānaṃ vasena. Tanti taṃ nāmarūpaṃ.
藏于梗块的，是两个种子相缀合而成的聚合梗块，称作“聚合的梗块”。其中的相缀合，亦如不同时代相续存在而统一的现象，故谓色及无色法。名与色分别，缘此两种存在而成立，“二重分明”者意显此离别。由此谓有“名与色”。名色因不可分别的不断自身流续，及连续不断之状态，执着于存在而生迷惑，谓为生命迷惑。其破坏作用巴利经藏多处已示，譬如“如是……”讲说，及众多经文述“色乃我身，将受苦难”，此类经文众多。由此所说即是名色。
§1210-2
1210-2.Aṅgasambhārāti aṅgasambhārahetu tannimittaṃ amuñcitvā sati eva tasminti attho. Saddoti vohāro. Khandhesūti pañcasu upādānakkhandhesu santesu te amuñcitvāva sattoti sammuti vohāro. Idaṃ vuttaṃ hoti – yathā akkhacakkapañjaraīsādīsu aṅgasambhāresu ekenākārena ekajjhaṃ rāsi hutvā saṇṭhitesu ‘‘ratho’’ti vohāramattaṃ hoti, paramatthato pana ekekasmiṃ aṅge upaparikkhiyamāne ratho nāma natthi, evameva upādānakkhandhasaṅkhātesu rūpārūpadhammesu santānavasena pavattamānesu ‘‘satto’’ti vā ‘‘puggalo’’ti vā ‘‘jīvo’’ti vā vohāramattaṃ, paramatthato pana ekekasmiṃ dhamme upaparikkhiyamāne ‘‘asmī’’ti vā ‘‘aha’’nti vā gāhassa vatthubhūto satto nāma natthi, kevalaṃ nāmarūpamattameva atthīti. Evaṃ passato hi dassanaṃ yathābhūtadassanaṃ nāma hoti, yaṃ diṭṭhivisuddhīti vuccati. Sace koci satto nāma natthi, kathañcarahi nāmarūpamatte gamanādiatthakiccasiddhatā hotīti anuyogaṃ sandhāyāha ‘‘yathāpī’’tiādi. Ayaṃ panettha saṅkhepattho – yathā dārumayaṃ yantaṃ nijjīvaṃ jīvavirahitaṃ abbhantare vattamānassa jīvassa abhāvato tatoyeva nirīhakaṃ nibyāpāraṃ, atha ca pana dārurajjusamāyoge paccayavisesavasena taṃ dāruyantaṃ gacchatipi tiṭṭhatipi, sajīvaṃ sabyāpāraṃ viya gamanādikiccaṃ sādhentamiva khāyati, tathā idaṃ nāmarūpampi kiñcāpi nijjīvaṃ nirīhakañca, atha ca pana aññamaññasaṅkhatapaccayavisesassa samāyoge sajīvaṃ sabyāpāraṃ gacchantaṃ tiṭṭhantañca khāyatīti.
“聚合身形”者，指聚合之缘因未忽略而由正念成就。谓“名”是流续作用。五受蕴所依身，即五取受蕴中之身体，或“蕴”之五取蕴中存在，谓以此说。此谓观念、通称。所言“聚合”即积聚，如战车被称为车，是指合成一体的聚合形象，无真正单独构成物，诸五取受蕴作为色法及无色法流续存在，称为“有”或“人”。无论“有”或“人”，实无独异之自体或实质，是只有名色而已。由此见证，谓为“理趣观察”，此只是见地清净之名，谓为“见地净”。假使无所谓“有”，何从名色状态诸法流转等所应完成之事？故述“譬如”者，如木材之燃烧中，火虽灭，木燃之过程仍存；反之遇风等条件，火燃则继续存在、转移、消灭，名色亦复如是随因缘现行、存续、消亡。
§1213
1213.Saccatoti bhūtato, paramatthatoti vuttaṃ hoti. Idaṃ nāmarūpaṃ abhisaṅkhataṃ yantamiva suññaṃ jīvādinā. Paccayehi abhisaṅkhataṃ idaṃ nāmarūpaṃ yantamiva suññanti vā sambandho. Dukkhassa puñjoti niccāturatāya dukkhassa rāsi. Tiṇakaṭṭhasādisoti attasuññatāya tiṇakaṭṭhasamo.
所谓真实，实则为究竟实义，如经说。所谓此名色乃因为条件聚合而成，就如空无生命等。如因缘聚合，故此名色乃如空；这即是关联。苦之整合，如刀与草堆集之意，如自无所有之物集成堆积。
§1215
1215.Yamakanti yugaḷaṃ. So ca yamakabhāvo aññamaññanissitabhāvenāti āha ‘‘ubho aññoññanissitā’’ti. Tato eva ekasmiṃ bhijjamānasmiṃ ubho bhijjanti. Na hi kadāci pañcavokārabhave maraṇavasena rūpe nirujjhante arūpaṃ anirujjhantaṃ, arūpe vā nirujjhante rūpaṃ anirujjhantaṃ atthi. Ekavokārabhavacatuvokārabhavesu pana tesaṃ aññamaññaṃ anissāya pavattiyā kāraṇaṃ heṭṭhā vuttamevāti. So panāyaṃ bhaṅgo paccayavaseneva, paccayanirodheneva nāmarūpanirodhoti attho. Paccayāti paccayabhūtā, aññamaññassa paccayā hontāpi ekasmiṃ bhijjamānasmiṃ ubho bhijjantiyevāti attho.
1215.「Yamakanti」意为「成对互相对应」。此「yamakabhāva」指相互依赖的状态故称为「相依互存」。故言『ubho aññoññanissitā』者，即「双方互为依存」。因二者同生于同一基里（缘起），故二者共存。五蕴中绝无因死而形色断灭，而无色不灭；无色断灭而形色不灭之事。形色之有与无互为依缘而生灭，二者相互资助，故形色四蕴（色受想行）与名蕴同依而存在。此是一种因缘条件所成的相互现象，非单独存在而孤立。一方有则他方亦有，二者同起同灭。
§1216-9
1216-9.Nittejanti tejahīnaṃ ānubhāvavirahitaṃ. Yattha pana taṃ nittejaṃ, taṃ dassetuṃ ‘‘na byāharatī’’tiādi vuttaṃ. Na hi aññathā saddahanussāhanādīsu nāmaṃ nittejanti sakkā vattuṃ, nāpi rūpaṃ sandhāraṇābandhanādīsu. Teneva hi ‘‘tathā rūpampi nitteja’’nti vatvā ‘‘bhuñjāmīti…pe… na vijjatī’’ti vuttaṃ.
1216-9。「Nittejanti」意为「无光泽、无光明」而无散布德性。所谓「nitteja」即「无明光灭」者，为见不可施展之意，故有「不散布」之说。不可他法称其为「nitteja」，不可应用于声响、香气等感官现象，也不可用于色法之结构、持有、连系等。故言『tathā rūpampi nitteja』者，色亦为无明而无散布性，若有，则不复存在。
§1220-1
1220-1.Nāmaṃ nissāyātiādinā byatirekavasenapi nāmarūpānaṃ nittejataṃyeva vibhāveti . Rūpañhi gamanādikiriyāsu nāmaṃ nissāya pavattati, nāmaṃ dassanādikiriyāsu rūpaṃ nissāya. Aññamaññaṃ sannissāya cassa attakiccasiddhipi paccekaṃ asamatthataṃ vibhāveti. Tathā hi nāmarūpassa attasuññatā, nibyāpāratā ca suṭṭhutaraṃ pākaṭā hontīti. Kathaṃ pana paccekaṃ asamatthānaṃ samuditabhāve sati samatthatā hoti asāmaggiyaṃ ahetūnaṃ sāmaggiyampi ahetukabhāvāpattito. Na hi paccekaṃ daṭṭhuṃ asakkontānaṃ satampi sahassampi samuditaṃ daṭṭhuṃ sakkotīti codanaṃ hadaye katvā āha ‘‘imassa panā’’tiādi. Upamāyapi hi asiddho attho sādhetabbo. Tenevāha ‘‘upamaṃ te karissāmi, upamāyapi idhekacce viññū purisā bhāsitassa atthaṃ jānantī’’ti (ma. ni. 1.258; a. ni. 8.8; 10.95; jā. 2.19.24). Ayaṃ panettha jaccandhapīṭhasappīnaṃ upamā – yathā jaccandho ca pīṭhasappī ca disā pakkamitukāmā assu. Jaccandho pīṭhasappiṃ evamāha ‘‘ahaṃ kho, bhaṇe, sakkomi pādehi pādakaraṇīyaṃ kātuṃ, natthi ca me cakkhūni, yehi samaṃ visamaṃ passeyya’’nti. Pīṭhasappī jaccandhaṃ evamāha ‘‘ahaṃ kho, bhaṇe, sakkomi cakkhunā cakkhukaraṇīyaṃ kātuṃ, natthi ca me pādā, yehi abhikkameyyaṃ paṭikkameyyaṃ vā’’ti. So tuṭṭhahaṭṭho jaccandho pīṭhasappiṃ aṃsakūṭaṃ āropesi, pīṭhasappī jaccandhassa aṃsakūṭe nisīditvā evamāha ‘‘vāmaṃ muñca, dakkhiṇaṃ gaṇha, dakkhiṇaṃ muñca, vāmaṃ gaṇhā’’ti. Tattha jaccandhopi nittejo dubbalo na sakena balena gacchati, tatheva pīṭhasappī na sakena balena gacchati, na ca tesaṃ aññamaññaṃ nissāya gamanaṃ na pavattati, evameva nāmampi nittejaṃ na sakena tejena uppajjati, na tāsu tāsu kiriyāsu pavattati, rūpampi nittejaṃ na sakena tejena uppajjati, na tāsu tāsu kiriyāsu pavattati, na ca tesaṃ aññamaññaṃ nissāya uppatti vā pavatti vā na hotīti. Tenāhu porāṇā –
1220-1。因依体用不同而相互分辨名色之无散布状态。色依运行等用具名，名依见闻等用具色，二者相依。因彼此依存故而各自功能不全。由此，名色之本质空虚而无杂染显然无疑。然若有分别相互难以调和的原因，亦难以合一。对无法各别见到等心态众生，教示用名色同时现起，作心中鼓励，即说『此即彼故』等。譬如盲人与跛者相辅，盲人说用脚行，跛者说用眼视，二者合力互补方能行动。若单凭一方，不能成事。故意谓名色无光无力不能单独行用，而唯有相互依缘，方成运行。故古经有言——
‘‘Na sakena balena jāyare,
「非由力量成生，
Nopi sakena balena tiṭṭhare;
非由力量存在，
Paradhammavasānuvattino,
乃顺他法而存」
Jāyare saṅkhatā attadubbalā.
有为皆是身之薄弱。
‘‘Parapaccayato ca jāyare, paraārammaṇato samuṭṭhitā;
『又由他缘而生，因他起缘而现；','40':'又因起缘及他法而被照耀』，如是说。（清净论二·六七七）
Ārammaṇapaccayehi ca, paradhammehi cime pabhāvitā’’ti. (visuddhi. 2.677);
以所缘缘等，以及其他诸法，此等得以增盛。（《清净道论》2.677）
§1222-3
1222-3. Idāni nāvāyantikūpamāyapi nāmarūpānaṃ avasavattitaṃ vibhāvetuṃ ‘‘yathā hī’’tiādigāthādvayaṃ vuttaṃ. Tattha nissāyāti patiṭṭhāya. Yantīti gacchanti. Manusse nissāyāti netubhūte niyāmakakammakarādimanusse apassāya. Na hi tesaṃ araṇaggahaṇalaṅkārasaṇṭhāpanaudakasiñcanādikiriyāya vinā nāvā icchitadesaṃ pāpuṇāti, yathā pana ubhopi aññamaññaṃ nissāya aṇṇave gacchanti, evaṃ nāmañca rūpañca ubho aññamaññaṃ nissitā pavattantīti adhippāyo.
1222-3。现在如同无舶入水之舟一样，分别名色的流转，以『如此如是』等两句偈言表述。其中文中，依托意为依止。行意为行进。人间依止，谓非由根本的自然条件，而由人为之约束、业的造作等对人间所造之依托。因无此等以如捕捉荒地荒火，修建防护，洒水浇灌等行为，舟难以自主到达所欲之处。如同二舟互以依靠而行，名亦复如是，色亦亦复相依而转，彼此依存，故称为主。
§1224
1224.Sattasaññaṃ vinodetvāti yathāvuttanayehi anādikālabhāvitaṃ khandhapañcake sattaggāhaṃ vikkhambhetvā. Nāma…pe… vuccatīti ‘‘idaṃ nāmaṃ, ettakaṃ nāmaṃ, na ito bhiyyo. Idaṃ rūpaṃ, ettakaṃ rūpaṃ, na ito bhiyyo’’ti ca evaṃ sabbākārena tesaṃ lakkhaṇasallakkhaṇamukhena tamatthabhāvadassanaṃ etaṃ attadiṭṭhimalavisodhanato diṭṭhivisuddhīti vuccati buddhādīhīti attho. Na kevalañcetaṃ diṭṭhivisuddhiyeva vuccati, nāmarūpavavatthāpanantipi etasseva adhivacananti veditabbaṃ. Jātiāditoti jātijarābyādhiādito dukkhato. Yathāha ‘‘jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, yampicchaṃ na labhati, tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā’’ti (mahāva. 14; saṃ. ni. 5.1081; paṭi. ma. 2.30). Antadvayanti sassatucchedasaṅkhātaṃ antadvayaṃ. Atha vā sattassa accantaṃ atthibhāvasaṅkhātaṃ, tassa natthibhāvasaṅkhātañca antadvayaṃ. Paramatthato anupalabbhanato hi satto atthīti vajjitabbameva, lokasaṅketatova upalabbhanato natthītipi vajjitabbamevāti. Suṭṭhutaraṃ parisuddhaṃ karotīti sambandho. Diṭṭhigatāni malānīti diṭṭhigatasaṅkhātāni malāni. Asesaṃ nissesato nāsaṃ vināsaṃ vikkhambhanaṃ upenti. Tathā hetaṃ diṭṭhimalavisodhanato diṭṭhivisuddhīti vuccati.
1224。净除色法的取执，乃依前述理说，否定无始时对五蕴受取的执著，扩展五蕴的摄受。名……等称呼谓『此即名，此为如此名，不复他名；此为色，此为如此色，不复他色』，借此以彼诸法诸相之特征的标示、通称，示现法义，此为破断我见恶见，从而祛除见染，故谓见净。此不仅谓见净，亦指出名色之存在的确定定义。生死病等谓一切苦，如言『生即苦，老亦苦，病亦苦，死亦苦，失所欲亦苦，概而言之，五取蕴苦』（大毗婆沙论十四；相应部五·一〇八一；毗婆沙摩诃经二·三〇）。两极即时刻无间断的两极，或谓有全然有义的存在之两极，即谓无存在之两极。最终理则因无法彻见其有，乃当依世间相示之，世间虽无，亦当依义行判。故更清净成就者为此义理。见染尽谓因执著所生之染污。尽除一切依止，即无灭、无摧裂、无扩散。由此因见染清净，称为见净。
Iti abhidhammatthavikāsiniyā nāma · 如是，在名为《阿毗达摩义开显》的
Abhidhammāvatārasaṃvaṇṇanāya · 《阿毗达摩入门》详注中
Diṭṭhivisuddhiniddesavaṇṇanā niṭṭhitā. · 见清净阐释的注释终了。