20. Vīsatimo paricchedo
20. Vīsatimo paricchedo第二十章
Maggāmaggañāṇadassanavisuddhiniddesavaṇṇanā道非道智见清净论释
§1263
1263. Idāni kaṅkhāvitaraṇavisuddhiyā anantaraṃ uddiṭṭhāya maggāmaggañāṇadassanavisuddhiyā niddesakkamo anuppatto, sā pana yasmā obhāsādiupakkilesasambhave sati hoti, obhāsādayo ca udayabbayañāṇe sambhavanti, udayabbayañāṇañca tilakkhaṇavipassanāya sati uppajjati, tassa ca kalāpasammasanaṃ ādi. Tañhi atītādibhedabhinnānaṃ dhammānaṃ saṅkhipitvā vavatthānavasena pavattanato ādikammikassa sukarasammasanaṃ, tasmā paṭhamaṃ tattheva abhiyogaṃ karontena kamato taṃ sampādetabbanti dassetuṃ ‘‘kalāpasammasanenevā’’tiādi āraddhaṃ. Atha vā dvinnaṃ visuddhīnamantare kalāpasammasanaṃ hoti, tañca kho dvīsu ekāya visuddhiyā saṅgahetabbaṃ, maggāmaggañāṇassa ca ādibhūtattā tatthevassa saṅgaho yuttoti ettheva naṃ saṅgahitukāmatāya vuttaṃ ‘‘kalāpasammasanenevā’’tiādi. Keci pana kalāpasammasanaṃ nāma ekavisuddhiyampi na antogadhanti taṃ anāmasitvāva vipassanācāraṃ vaṇṇenti. Kalāpasammasanenevāti atītādibhedabhinnānaṃ dhammānaṃ saṅkhipitvā vavatthānavasena kalāpato, kalāpānaṃ vā sammasanena maggāmaggañāṇadassanavipassanāya yogo karaṇīyo. Atha vā bhummatthe karaṇaniddesavasena kalāpasammasane yogo karaṇīyoti attho. ‘‘Kalāpasammasaneneva yogo karaṇīyo’’ti vatvāpi taṃ pana visuddhimaggato (visuddhi. 2.692) gahetabbanti ganthavitthāraparihāratthaṃ idha na dassitanti.
1263. 现在，除去疑惑的清净之后，紧接着，由于对道与非道的智见清净而产生对教义释示的能耐尚未具足。这缘于念起于种种光显等染污现象的生起，因为光显诸法的生灭知识随之而生，而这生灭知识又由三相观照所导致的正慧生起。此时，三相观照的聚合成为开始。以此，简明归纳已过诸法的种种差别，由此以说明为行为始基者提供难以理解的导引。因此应由最初直接展示者着手，使其能够完成显现，所谓“三相聚合”等由此起兴。或者在两种清净状态之间产生三相聚合，此时应将其结合为一种清净的智见，因为对道与非道的智见之根本本质切实是结合，此说即为不为结合而作的论述，仅仅形容称之为“三相聚合”。亦有些人承认名为三相聚合的是一种单一清净状态，但不深入，反而将其阐释为内观修持。所谓三相聚合即是在简明聚合且说明过去等诸差异法的原则基础上，将聚合的三相作为道与非道智见观照的结合。或者谓在根本境界作为实用导引修习时，应当使三相聚合成为结合的依止。就此言说“应当以三相聚合作为依止”，然而该清净之经文（清净论 2.692）并未阐发其全文及开示之意。
§1264
1264.Paccuppannassa dhammassāti santatipaccuppannassa, khaṇapaccuppannassa vā. Ādito pana khaṇapaccuppannassa udayavayaṃ duppariggahaṃ, tasmā santatipaccuppannavasena paṭhamaṃ udayabbayānupassanaṃ kātabbaṃ. Nibbattīti dvinnaṃ paccuppannānaṃ vasena paṭhamābhinibbatti ca khaṇanibbatti ca. Vipariṇāmoti vināso.
1264. 「现行法」指的是持续不断的当下现行法，或短暂生起的现行法。根本所说的是短暂生起之处的生灭难以把握，因此应以连续不断现行法的样式为首要，将生灭观作首修。所谓“生起”是以两种现行法的存在为基础，即持续现行与瞬时现行。所谓“变化”即是消亡。
§1265
1265.Anupassanāpi ñāṇanti yā udayassa ca vayassa ca anupassanā, sā ñāṇanti varañāṇena sammāsambuddhena desitaṃ. Tatrāyaṃ pāḷi –
1265. 所谓不观智，指的是对生起及消灭的不观之智，这是由广大智慧、经正自觉者宣说的真理智慧。此处巴利文中记载说——
‘‘Kathaṃ paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ? Jātaṃ rūpaṃ paccuppannaṃ, tassa nibbattilakkhaṇaṃ udayo. Vipariṇāmalakkhaṇaṃ vayo. Anupassanā ñāṇaṃ. Jātā vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… jātaṃ cakkhuṃ…pe… jāto bhavo paccuppanno, tassa nibbattilakkhaṇaṃ udayo. Vipariṇāmalakkhaṇaṃ vayo. Anupassanā ñāṇa’’nti (paṭi. ma. 1.49).
「如何在观察现行诸法的变化时生起智慧？生起的色法为现行的，其消灭之相即生起；变化之相，即为消亡；不观智即是此。已生的感受……想……行……识……生起的眼识……生起的有部，现行法，其消灭之相即生起，变化之相即消亡，不观智即是此。」（巴利注释书 1.49）
Ettha pana udayadassanaṃ yāvadeva khayadassananti vayadassanassa padhānataṃ dassetuṃ ‘‘vipariṇāmānupassane paññā’’ti vatvā taṃ pana vayadassanaṃ udayadassanapubbakanti vuttaṃ ‘‘udayabbayānupassane ñāṇa’’nti.
这里关于生起现像的观见一直到消逝的辨别，专为观消变的智慧为主而作说明，认为消变观为先于生灭观的见解，故而称为“生起消灭观的智见”。
§1266-8
1266-8.Pubbeuppattitoti jananato pubbe anuppannassāti vuttaṃ hoti. Nicayo rāsi vā natthi, yato āgaccheyya uppajjamānaṃ aladdhattabhāvassa sabbena sabbaṃ avijjamānattā. Tenāha ‘‘tathā uppajjato’’tiādi. Yathā anāgate addhāne ime dhammā sabbena sabbaṃ natthi, evaṃ atītepi addhānanti dassento ‘‘tathā nirujjhamānassā’’tiādiṃ vatvā avijjamānānaṃyeva rūpārūpadhammānaṃ hetupaccayasamavāye uppādo, uppajjitvā ca sabbaso abhāvūpagamoti imamatthaṃ samudāyagataṃ tadekadesabhūtāya upamāya vibhāvetuṃ imasmiṃ ṭhāne aṭṭhakathāya (visuddhi. 2.723) vīṇūpamā āgatā. Sā idhāpi āharitvā vattabbāti adhippāyena ‘‘ettha vīṇūpamā’’tiādimāha. Etassatthassāti avijjamānānaṃyeva uppādo, uppannānañca parato abhāvoti imassa atthassa pakāsane. Vīṇūpamāti vīṇāvasena āgatā upamā. Sā panevaṃ daṭṭhabbā – yathā vīṇāya vādiyamānāya uppannassa saddassa neva uppattito pubbe sannicayo atthi, na uppajjamāno sannicayato āgato. Na nirujjhamānassa disāvidisāgamanaṃ atthi, na niruddho katthaci sannicito tiṭṭhati, atha kho vīṇañca vīṇavādanañca purisassa ca tajjaṃ vāyāmaṃ paṭicca ahutvā sambhoti, hutvā paṭiveti, evaṃ sabbepi rūpārūpadhammā ahutvā sambhonti, hutvā paṭiventīti.
1266-8. 「先前生起」者，指先于现前生起的存在，是说无今时之积累基础，来对未来生起充满无知，因此以「如是生起」等语为说法。犹如未来时刻这诸法无一不无有，故称过去诸法进入衰灭的过程为「如是消逝」等。由此说是无明中諸法缘起的共同起因，于此经文注解在某处引出「琴之比喻」。此琴比喻用以解释无知中的产生，以及生起后渐渐消失的现象。其音声既非从先前积聚而来，也非依次存在不灭，亦无固定的出现与消失。琴声依琴弦人手的拨动而生起，生起后消失，其消逝又生新音。诸色法与色法现象皆如是，依缘和合而起，集会又散落。
§1269-70
1269-70. Evaṃ saṅkhepato udayabbayamanasikāravidhiṃ dassetvā puna yāni etasseva udayabbayañāṇassa vibhaṅge ‘‘avijjāsamudayā rūpasamudayo’’ti (paṭi. ma. 1.50) paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati, ‘‘taṇhāsamudayā…pe… kammasamudayā…pe… āhārasamudayā rūpasamudayo’’ti (paṭi. ma. 1.50) paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati, nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passati, rūpakkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati. ‘‘Avijjānirodhā rūpanirodho’’ti (paṭi. ma. 1.50) paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati, ‘‘taṇhānirodhā…pe… kammanirodhā…pe… āhāranirodhā rūpanirodho’’ti (paṭi. ma. 1.50) paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati, vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa vayaṃ passati, rūpakkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati. Tathā ‘‘avijjāsamudayā vedanāsamudayo’’ti (paṭi. ma. 1.50) paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati, ‘‘taṇhāsamudayā…pe… kammasamudayā…pe… phassasamudayā vedanāsamudayo’’ti (paṭi. ma. 1.50) paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati, nibbattilakkhaṇaṃ passanto vedanākkhandhassa udayaṃ passati, vedanākkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati. ‘‘Avijjānirodhā…pe… taṇhānirodhā…pe… kammanirodhā…pe… phassanirodhā vedanānirodho’’ti (paṭi. ma. 1.50) paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati, vipariṇāmalakkhaṇaṃ passantopi vedanākkhandhassa vayaṃ passati, vedanākkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati, vedanākkhandhassa viya saññāsaṅkhāraviññāṇakkhandhānaṃ . Ayaṃ pana viseso – viññāṇakkhandhassa phassaṭṭhāne ‘‘nāmarūpasamudayā nāmarūpanirodhā’’ti.
1269-70节。如此简略说，将起灭的觉知方式呈现之后，再次依此起灭觉知的分析，称为“无明生起则色生起”（相应部长部第1卷第50页），在因缘生起的位置观察色蕴的起；“渴爱生起……业生起……饮食生起即色生起”（相应部长部第1卷第50页），亦在因缘生起位置观察色蕴的起。即便观察涅槃相，亦见色蕴的起；观察色蕴的起时，见五种特征。因缘灭除为“无明灭即色灭”（相应部长部第1卷第50页），在因缘灭的位置观察色蕴之灭；“渴爱灭……业灭……饮食灭即色灭”（相应部长部第1卷第50页），亦在因缘灭位置观察色蕴之灭。观看变异的特征亦见色蕴的灭；观察色蕴的灭时，亦见五种特征。如此观察“无明生起则受生起”（相应部长部第1卷第50页），观察因缘生起时受蕴的起；“渴爱生起……业生起……触生起即受生起”（相应部长部第1卷第50页），亦在因缘生起处观察受蕴之起。观察涅槃相时，亦见受蕴起；观察受蕴起时，见五种特征。以因缘灭除为“无明灭……渴爱灭……业灭……触灭即受灭”（相应部长部第1卷第50页），在因缘灭处观察受蕴灭；观察变异相时亦见受蕴灭；观察受蕴灭时，见五种特征；如同观察受蕴的分别想行识蕴。此有特殊——在识蕴的触处，谓“名色生起及名色灭除”。
Evaṃ ekekassa khandhassa udayabbayadassane dasa dasa katvā samapaññāsa lakkhaṇāni vuttāni, tesaṃ vasenapi ‘‘evampi rūpasamudayo, evampi rūpavayo, evampi rūpaṃ udeti, evampi rūpaṃ vetī’’ti paccayato ceva khaṇato ca vitthārena ca manasikāravidhiṃ dassetuṃ ‘‘tasseva ñāṇassā’’tiādi āraddhaṃ. Tattha avijjāsamudayāti avijjāya uppādā , atthibhāvāti attho. Nirodhaviruddho hi uppādo atthibhāvo hoti, tasmā purimabhavasiddhāya avijjāya sati imasmiṃ bhave rūpasamudayo rūpassa uppādo hotīti attho. Ādi-saddasaṅgahitesu ‘‘taṇhāsamudayā rūpasamudayo, kammasamudayā rūpasamudayo, āhārasamudayā rūpasamudayo’’ti ca, tathā vayadassane ‘‘avijjānirodhā rūpanirodho, taṇhānirodhā… kammanirodhā… āhāranirodhā rūpanirodho’’ti ca ādīsu avijjādīhi tīhi atītakālikāni tesaṃ sahakārīkāraṇabhūtāni upādānādīnipi gahitānevāti veditabbaṃ.
如此，对于每一蕴的起灭观照，分批数次共说五十五种特征，并且依序由此“此觉知”开始详细地、从因缘与瞬间，逐项说明。其间“无明生起”为无明的产生，意即有义。缘灭相反，则缘生为义，因此先前世间之生起，有无明时，这里就说是色蕴起，即色的产生。最初语句汇集有“渴爱生起色生起”、“业生起色生起”、“饮食生起色生起”等；在灭相则有“无明灭色灭”、“渴爱灭……业灭……饮食灭色灭”等。此等皆为无明等三者的过去时，与它们的伴随缘起（助缘）及攀缘等并列，应当知晓。
Pavattipaccayesu kabaḷīkārāhārassa balavatāya so eva gahito ‘‘āhārasamudayā’’ti. Tasmiṃ pana gahite pavattipaccayatāsāmaññena utucittānipi gahitāneva hontīti catusamuṭṭhānikarūpassa paccayato udayadassanaṃ vibhāvitamevāti daṭṭhabbaṃ. Avijjātaṇhūpanissayasahiteneva kammunā rūpakāyassa nibbatti, asati ca avijjūpanissayāya bhavanikantiyā jātiyā asambhavoyevāti. Yathā rūpassa avijjātaṇhūpanissayatā, evaṃ vedanādīnampi daṭṭhabbā. Āhāro pana uppannassa rūpassa posako kabaḷīkārāhārassa adhippetattā, kāmaṃ yathādhiṭṭhānattā vā desanāya. Ukkaṭṭhaniddesena vā āhāraggahaṇaṃ. Avijjānirodhāti aggamaggañāṇena avijjāya anuppādanirodhato anāgatassa rūpassa anuppādanirodho hoti paccayābhāve abhāvato. ‘‘Taṇhānirodhā kammanirodho’’ti etthāpi eseva nayo. Āhāranirodhāti pavattipaccayassa kabaḷīkārāhārassa abhāve. Rūpanirodhoti taṃsamuṭṭhānarūpassa abhāvo hotīti. Sesaṃ heṭṭhā vuttanayānusārena veditabbaṃ . Ayaṃ pana viseso – ‘‘phuṭṭho vedeti, phuṭṭho sañjānāti, phuṭṭho cetetīti (saṃ. ni. 4.93), phassapaccayā vedanā, cakkhusamphassajā vedanā, saññā cetanā’’ti vacanato phasso vedanāsaññāsaṅkhārakkhandhānaṃ pavattipaccayo, tannirodhā ca tesaṃ nirodho, mahāpadānamahānidānasuttesu , abhidhamme ca aññamaññapaccayavāre ‘‘nāmarūpapaccayā viññāṇa’’nti (dī. ni. 2.57, 97; kathā. 719) vacanato nāmarūpaṃ viññāṇassa pavattipaccayo, tannirodhā ca tassa nirodhoti vuttaṃ ‘‘phassasamudayā vedanāsamudayo’’tiādi.
在起的因缘中，强力饮食为主要缘故，因其强劲之故，正是所取，即饮食生起。此强劲的生起因缘，同样包括世俗的瞬间意识力，此即所谓四种集合所起蕴的起见，须当观察。借无明及渴爱等之因缘，依业力生起色身；无明缘灭，则因无明灭绝，生起亦不复有，此谓未来色不起，依无因缘而无生成。色蕴有无明及渴爱的关系，感觉等亦当如是观察。饮食此缘，既生色蕴即为此饮食强力主导，且依欲望出于自意或教导缘起。亦可谓饮食摄受之示范。无明灭即缘由之止灭，以顶极智慧断无明未生之缘生，令未来色无因缘生，即无法生住。渴爱灭、业灭、饮食灭同此道理。色灭则是此诸聚合色无有。其余下层经文说：“触则知，触则觉，触则知念”（增支部第4卷第93页），触为受、眼触生受，分别与意俱显。此为色、受、想、行、识蕴起的因缘，缘灭则灭。大缘大因经及阿毗达摩相互缘起中，谓“名色缘识”，名色为识之因缘。灭相亦如“触生起受生起”之论。
§1271
1271.Dasa dasāti rūpakkhandhassa udayadassane avijjā taṇhā kammaṃ āhāroti imesaṃ paccayānaṃ atthitāsaṅkhatalakkhaṇāni ceva rūpassa nibbattilakkhaṇañcāti imāni pañca lakkhaṇāni, vayadassane avijjādīnaṃ catunnaṃ paccayānaṃ anuppādanirodho, rūpassa khaṇanirodho cāti imāni pañca lakkhaṇānīti rūpakkhandhassa dasa lakkhaṇāni, tathā vedanākkhandhādīnaṃ catunnaṃ cattālīsa lakkhaṇānīti evaṃ samapaññāsa lakkhaṇāni honti. Tenāha ‘‘paññāsa lakkhaṇānī’’ti. Lakkhaṇaṭṭho pana tesaṃ catunnaṃ paccayānaṃ atthitā, anuppādanirodho cāti aṭṭha lakkhīyati etehi rūpādīnaṃ udayo ca vayo cāti lakkhaṇāni. Catunnañhi paccayānaṃ atthitāhi rūpādiudayo lakkhīyati, anuppādanirodhaaccantanirodhehi vayo, nibbattivipariṇāmāni pana saṅkhatalakkhaṇānevāti. Dhamme samanupassatīti rūpādike dhamme udayabbayavante samanupassati. Ettha ca keci tāva āhu ‘‘arūpakkhandhānaṃ udayabbayadassanaṃ addhāsantativasena, na khaṇavasenā’’ti, tesaṃ matena khaṇato udayabbayadassanameva na siyā. Apare panāhu ‘‘paccayato udayabbayadassanena atītādivibhāgaṃ anāmasitvā sabbasādhāraṇato avijjādipaccayā vedanāya sambhavaṃ labbhamānataṃ passati, na uppādaṃ. Avijjādiabhāve ca tassā asambhavaṃ alabbhamānataṃ passati, na bhaṅgakkhaṇato. Udayabbayassa dassane paccuppannānaṃ uppādaṃ, bhaṅgañca passatī’’ti, taṃ ayuttaṃ. Santativasena hi rūpārūpadhamme udayabbayato manasi karontassa anukkamena bhāvanāya balappattakāle ñāṇassa tikkhavisadabhāvappattiyā khaṇato udayabbayā upaṭṭhahantīti.
1271节。所谓十种因素，是指色蕴起时无明、渴爱、业、饮食四因缘之存在状态，以及色蕴之涅槃相，这是五种。观察灭则是无明等四因缘之断灭和色蕴粒子灭除，合计十个特征。受等四蕴则有四十三种相。这样共计五十五种标志，因此云“五十五种特征”。以四因缘为依据涵盖其意思，包括不生不灭，即八个特征是断灭的标示。这些特征说明色等五蕴的起与灭。起非暂时瞬间的，灭亦非瞬间，起灭的标记需以特定方式观照。此处有言“一些说非色蕴的起灭，应采取整体观照，非瞬间起灭”，依此见解，不仅瞬间起灭视为起灭，同时整体缘起灭亦属起灭。又有人说因缘起灭观，不应随时间分割，而应按过去现行等分别诸缘，观察无明等因缘如何生受、非生等，无明缘灭则有不生之状态，无有破坏瞬间。观起灭能见现生群集之生灭。
§1272-5
1272-5. Ayañhi paṭhamaṃ paccayato udayabbayaṃ manasi karonto pacchā avijjādike paccayadhamme vissajjetvā udayabbayavante khandhe gahetvā tesaṃ paccayato udayabbayadassanamukhena khaṇatopi udayabbayaṃ manasi karoti. Tassa yadā ñāṇaṃ tikkhaṃ visadaṃ hutvā pavattati, tadā rūpārūpadhammā khaṇe khaṇe uppajjantā, bhijjantā ca hutvā upaṭṭhahanti. Tena vuttaṃ ‘‘evaṃ rūpudayo hotī’’tiādi. Tattha evaṃ rūpudayoti evaṃ vuttanayena avijjāsamudayā…pe… taṇhāsamudayā…pe… kamma…pe… āhārasamudayāpi rūpassa sambhavo . Evamassa vayoti evaṃ vuttanayeneva avijjānirodhā…pe… taṇhānirodhā…pe… kamma…pe… āhāranirodhā rūpassa vayo anuppādoti ayaṃ paccayato vitthārena manasikāro. Udeti evaṃ rūpampīti evaṃ samudayato kammasamuṭṭhānarūpampi āhārautucittasamuṭṭhānarūpampi udeti uppajjati nibbattati. Evaṃ rūpaṃ tu vetīti kammasamuṭṭhānarūpampi āhārautucittasamuṭṭhānarūpampi evaṃ veti nirujjhatīti ayaṃ khaṇato vitthārena manasikāro. Tena vuttaṃ ‘‘evaṃ paccayatopettha khaṇato udayabbaya’’nti. Sabbadhammā pākaṭā hontīti iti ime dhammā ahutvā sambhonti, hutvā paṭiventi. Yathā paccuppanne, evaṃ atītānāgatepīti nayavasena atītādidhammānaṃ dvedhā udayabbayaṃ passato saccapaṭiccasamuppādanayalakkhaṇabhedā pākaṭā honti. Tassevaṃ pākaṭībhūtasabbadhammasabhāvassa ‘‘evaṃ kira nāmime dhammā anuppannapubbā uppajjanti, uppannā nirujjhantī’’ti niccanavāva hutvā saṅkhārā upaṭṭhahanti. Na kevalañca niccanavāva, udake daṇḍakena katalekhā viya, āragge ṭhapitasāsapo viya, vijjusañcāro viya ca parittakālaṭṭhāyino upaṭṭhahanti. Tenāha ‘‘udake daṇḍarājīvā’’tiādi. Udake daṇḍarājiādayova kiñcāpi uttaruttari atiparittaṭṭhāyibhāvanidassanatthaṃ dassitā, tathāpi dandhanirodhā eva nidassitā, tatopi lahutaranirodhattā saṅkhārānaṃ. Tathā hi gamanassādānaṃ devaputtānaṃ heṭṭhupariyena parimukhaṃ dhāvantānaṃ sirasi, pāde ca baddhakhuradhārāsannipātatopi sīghataro rūpanirodho vutto, pageva arūpadhammānaṃ. Na kevalaṃ parittatarakālaṭṭhāyinova upaṭṭhahanti, atha kho asārāpi khāyantīti āha ‘‘kadalī’’tiādi. Tattha maṇḍalākārena āvijjhiyamānaṃ alātameva alātacakkaṃ. Mantosadhappabhāvitā indajālādikā māyā.
1272-75节。起灭的第一因缘观想已生起，随后舍离无明等因缘，持于已生群集，并由因缘起灭的智慧有意识地观察瞬间的起灭。当智慧清晰锐利时，色与无色诸法随瞬间相继诞生、消灭、遍及。故语录云“如是色起”，与“无明生起渴爱生起业生起饮食生起色生起”是一体之说。灭亦如是，从业缘聚及饮食缘心所聚合的色相表现为起，从缘相的对治则显现无明等灭。起即色相之出现，灭即依止无明等之止灭，色因此而生灭。色即业聚合及饮食缘聚合也，这样缘生缘灭循环。世间一切法皆显露如实相，无论现起、已灭。正如现起和已灭的过去，现在的未来依序显示有二种起灭。如此揭示了所有法的本质：起者生起，灭者消灭。聚合法以恒常假设解释诸法无常，群集则显现生灭变化。如此观察色等诸法的起灭。如有人言非物质部分的蕴起灭非瞬间，依理应见瞬间起灭。还有人言起灭观察不分时段，应分因缘观察无明等生过程；因缘断灭则无生，非由瞬间转变。以此法观察起灭，可见现前群集生灭。出自比库经、阿毗达摩多处皆复现此义。
§1276-7
1276-7.Ettāvatāti yvāyaṃ kalāpasammasananiyojanato paṭṭhāya yāva udayabbayapaṭivedhāya bhāvanā vidhi āraddho, ettāvatā bhāvanāvidhānena kalāpasammasanampi udayabbayañāṇuppādasseva parikammanti. Udayabbayadassanaṃ ñāṇanti sambandho. Lakkhaṇāni ca…pe… ṭhitanti vayadhammameva uppajjati, uppannañca vayaṃ upetīti iminā ākārena samapaññāsa lakkhaṇāni paṭivijjhitvā ṭhitaṃ. Adhunā uppannaṃ na tāva balappattanti āha ‘‘taruṇa’’nti. Kalāpasammasanādivasena pavattasammasanaṃ nippariyāyena vipassanāsamaññaṃ labhati. Udayabbayānupassanādivasena pavattameva labhatīti āha ‘‘yassa cā’’tiādi.
1276-7节。此时所谓紧握结集的方式，直到起灭觉知的生起，为止，修习的法门即以此结集为目的，这便产生了起灭觉知。所谓“觉知”即是此意。种种特征……保持不变之法则，生起及灭除显现。按此方法能见相续不息的生灭，共计五十五种特征已周知。如今感知的力尚未强盛，称之为“年轻”。因紧握及收集之故，当修习成就时，即得清彻锐利之觉知，时间上有瞬间的生起灭除。依此言“此因缘所成之起灭皆为瞬间”。世间一切法皆现其真实法性。由此而论，内观过往现在未来，亦有两种不同的起灭，即過去类法及现在类法的不同起灭，显露了真实缘起法的差别。由此显著呈现诸法本质：“此即是此法，未发之前生起，生起之后消灭”。如此观照群集不息生成灭失。诸行不是唯一永恒，而如水中漂浮的浮游物、附着汲水器上的草叶、游走的虾蟹。故有“水中草叶”之教例，对不同时间及时段群集生灭作说明，同时亦展示群集毁灭。更举“芭蕉”等例，如同旋转的风车，形象生动，借幻术等说法表明法的假象性与变化无常。
§1278-80
1278-80. Athassa imāya taruṇavipassanāya vipassantassa dasa vipassanupakkilesā uppajjantīti dassento āha ‘‘vipassanāyā’’tiādi. Etāyāti udayabbayānupassanāsaṅkhātāya taruṇavipassanāya, na bhaṅgānupassanādisaṅkhātāya taruṇavipassanāya, nāpi nibbidānupassanādisaṅkhātāya balavavipassanāyāti attho. Na hi tadā vipassanupakkilesā uppajjantīti. Vipassakassāti ca vipassakassevāti eva-kāro luttaniddiṭṭho. Teneva vakkhati ‘‘sampattapaṭivedhassā’’tiādi. Diṭṭhiggāhādivatthubhāvena vipassanaṃ upakkilesantīti upakkilesā. Sampatto catusaccaphalapaṭivedho yena so sampattapaṭivedho, so ca sotāpannādīnaṃ aññataro hotīti āha ‘‘sotāpannādino’’ti. Apicāti ayaṃ vakkhamānasamuccayattho. Idañca ukkaṭṭhaniddesavasena vuttaṃ balavavipassanāpattassāpi anuppajjanato. Sampattapaṭivedhassāti vā balavipassanāpattaṃ sandhāya vuttaṃ. Sopi hi paṭivedhappattiyā āsannārahadese ṭhitattā sampattapaṭivedho nāma hoti. Evañca sati apicāti vuttasamuccayattho hoti. Atha vā api-saddo vuttasamuccayattho. Ca-saddo avuttasamuccayattho. Tena nikkhittakammaṭṭhānaṃ saṅgaṇhāti. Vipassanaṃ ārabhitvā antarā vosānaṃ āpannassāpi vipassanupakkilesā na uppajjanti. Vippaṭipannassāti sīlavipattiādivasena yathā tathā vippaṭipannakassa, garahitabbapaṭipannassāti attho. Atha vā vippaṭipannassāti vipassanābhāvanāsaṅkhātāya sammāpaṭipattiyā abhāvena virahitapaṭipattikassa.
1278-1280节。对于此处所谓年轻观慧者而言，观行者在此教法中说：“观慧者的十种观慧的染污生起。”这段话译为“观慧行”的缘起与灭尽的观照之意，是指年轻的观慧，而非破坏观或厌离观等被破坏力强的观慧。因为那时观慧染污尚未生起。所谓观慧者，就是专注于观慧者。于是经文说“成就了对功德的彻知”等。以对法理的把握等为缘起，谓之染污。所谓成就，就是对四圣果的彻知，故称“成就的彻知”；而他是初果圣者等的其中一人，故称“初果圣者”。“乃至如是”是连锁词义。这里用“增强的彻知”为比喻，说明强力观慧法尚未生起。对于成就的彻知也就是说，就是达到了强力观慧。强力的观慧达成即逼近彻知之境界，这便是成就的彻知。所以，正念也构成如是的连锁义。其次“正念”之言亦是连锁义。由此集合所成，成为观行的基础。即使起离于睡眠之间，观慧染污亦不生起。所谓犯戒等失误，按其缘起，如实犯戒，谓之真正犯戒。或者观慧行因某些缺乏而未成熟，故不生起染污。
§1281
1281. Vipassanāpaṭipattiyeva hi sasambhārā pubbabhāge sammāpaṭipatti, tadaññā vippaṭipatti, tenevassa visuddhipakkhe ‘‘sammāva paṭipannassā’’ti vuttaṃ. Sā ca nikkhittadhurassāpi hotīti imasmiṃ pakkhe nikkhittakammaṭṭhānopi imināva saṅgahito hotīti. Sammāva paṭipannassāti heṭṭhā vuttavidhānena sammā eva paṭipannassa, na vippaṭipannassa vā nikkhittadhurassa vā. Yuttayogassāti yuttena yogena, ñāṇena vā bhāvanamanuyuñjanasīlassa. Sā pana yuttayogitā samathavasenāpi hotīti tannivattanatthamāha ‘‘sadā vipassakassevā’’ti. Uppajjantīti etthāpi eva-kāro sambandhitabbo, tena na nuppajjantīti attho. Aññathā maggāmaggañāṇasseva asambhavato. Kirāti anussutiyaṃ. Sā panesā anussuti pāḷivaseneva āgatāti daṭṭhabbaṃ. Yathāha –
1281节。观慧修行的完成是始于正行阶段，然后是失误阶段。于清净阶段说“正行已成”。即使达到最高阶段也是如此。因此在此阶段正行的作业也被聚集起来。所谓“正行已成”，是指以下所说的正确而非失误或最高阶段。所谓适当的配合，指的是依照智慧而用心修习。此处所说的配合亦能成就止定。因此称为“永远服侍观慧者”。这里的“生起”也应理解为唯一因缘，故说“不生起”，不然便无此果。其它法如道果的知识亦然，因为不可能另有因缘。这是经文的回顾。此处回顾便是巴利语原文。譬如——
‘‘Kathaṃ dhammuddhaccaviggahitaṃ mānasaṃ hoti? Aniccato manasikaroto obhāso uppajjati , obhāso dhammoti obhāsaṃ āvajjeti, tato vikkhepo uddhaccaṃ, tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Dukkhato…pe… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Tathā aniccato manasikaroto ñāṇaṃ uppajjati…pe… pīti passaddhi sukhaṃ adhimokkho paggaho upaṭṭhānaṃ upekkhā nikanti uppajjati, nikanti dhammoti nikantiṃ āvajjeti, tato vikkhepo uddhaccaṃ, tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Dukkhato…pe… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānātī’’ti (paṭi. ma. 2.6).
“如何是心对法的起伏动荡？当观察无常，心起光现，光现呼唤法，进而引发心的激动与散乱。由于此动荡的心不能如实注视无常的现象。因痛苦……因无我……亦不能如实注视现象。于是观察无常时，智慧生起，引发喜乐、安静、快乐、专注、抓取、支撑、正念、平等心、放心，放心被称为‘法’。随后，心又受激动与动乱。因动乱的心不能如实注视无常的现象。因痛苦……因无我……亦不能如实注视现象。”（巴利文经注，第二册第六章）
§1282
1282. Idāni tesaṃ obhāsādīnaṃ sarūpavibhāvanatthaṃ tesu uppannesu vipassanāya upakkilissanākārañca dassetuṃ ‘‘vipassanāyā’’tiādi vuttaṃ. Vipassanāya obhāsoti vipassanācittasamuṭṭhitaṃ, sasantatipatitautusamuṭṭhānañca bhāsuraṃ rūpaṃ. Tattha vipassanācittasamuṭṭhānaṃ yogino sarīraṭṭhameva pabhassaraṃ hutvā tiṭṭhati, itaraṃ sarīraṃ muñcitvā ñāṇānubhāvānurūpaṃ samantato pharati, taṃ tasseva paññāyati, tena phuṭṭhokāse rūpagatampi passati. Passanto ca cakkhuviññāṇena passati, udāhu manoviññāṇenāti vīmaṃsitabbametanti vadanti. Ācariyadhammapālattherena pana ‘‘dibbacakkhulābhino viya taṃ manoviññāṇaviññeyyamevāti yuttaṃ viya dissatī’’ti (visuddhi. mahā. 2.733) vuttaṃ.
1282节。现在以上所说的光现等种种现象，是为断观之目的而生起的清楚观察，因此被称为“观慧”。所谓光现，是由观慧心生起，恒常现前且色泽明亮。观慧心生起者，修行者照见其身体明朗无碍而安立，超越肉体束缚，使智慧遍布四周，因此称之智慧。智慧显现时，连同色相亦被洞察。此观察是凭眼识来观察，也有人说应以心识观照。巴利文大师佛音法师曾言：“这智慧犹如神眼，能够洞察心识所能认识之境。”（《净制论大疏》卷二七三页）
§1283-4
1283-4.Maggappatto phalappatto, ahamasmīti gaṇhatīti ‘‘na vata me ito pubbe evarūpo obhāso uppannapubbo, addhā ariyamaggaṃ pattosmi, phalaṃ sacchākāsi’’nti amaggaṃyeva ‘‘maggo’’ti gaṇhāti. Tassevaṃ pana gaṇhatoti tassa amaggaṃyeva ‘‘maggo’’ti gaṇhantassa. Vipassanāvīthīti paṭipāṭiyā pavattamānā vipassanāva ukkantā nāma hoti, yogino ‘‘maggaṃ pattosmī’’ti adhimānena vissaṭṭhattā. Vipassanāvīthintipi pāṭho, tassevaṃ gaṇhato vipassanā tatoyeva vīthiṃ ukkantā nāma hotīti attho. Obhāsameva so bhikkhu, assādento nisīdatīti so bhikkhu attanā āraddhaṃ vipassanaṃ vissajjetvā obhāsameva lobhavasena vā diṭṭhivasena vā assādento nisīdati. So kho panāyaṃ obhāso kassaci bhikkhuno pallaṅkaṭṭhānamattameva obhāsento uppajjati, kassaci antogabbhaṃ, kassaci bahigabbhaṃ, kassaci sakalavihāraṃ gāvutaṃ aḍḍhayojanaṃ yojanaṃ dviyojanaṃ tiyojanaṃ, kassaci pathavītalato paṭṭhāya yāva akaniṭṭhabrahmalokā ekālokaṃ kurumāno, yathā samuddamhi yojanamatte macchakacchapā paññāyanti, evaṃ uppajjanti. Bhagavato pana dasasahassilokadhātuṃ obhāsento udapādi.
1283-84节。得道与得果，因此说“我现在已得道”，由此引申义为：我先前未曾出现这样光现，现已正登圣道，真实见证果位。这里的“道”即是未得道前的“圣道”。其取义如上所述。所谓观慧路径，乃依正修行而称为观慧“升高”之过程，修行者信心坚定地告诫自己“我已得道”。观慧路径亦称为“道的进展”，此即“升高”。所谓路径，即观慧所走之路，谓观慧升高之途径。如此修行者面对此光现，因贪欲或见解而执着，便会坐下。于此，光现为某比库所现，仅为一床席之大小。或生于腹中，或生于胸中，或遍身诸处，或在马格达、迦尸、沙盖德一带数十余里。或由地底升起，至最高梵天一层光明。其数量如海中鱼儿般繁多。世尊现此光现于十万天界中。
§1285
1285.Vipassanāpītīti vipassanācittasampayuttā pīti. Khuddikādikā heṭṭhā vaṇṇitāyeva, ayañca pañcavidhā pīti udayabbayānupassanāya vīthipaṭipannāya anukkamena uppajjati. Matthakappattena pana udayabbayañāṇena saddhiṃ pharaṇāpītiyeva hoti. Upacārappanakkhaṇato aññadāpi hi pharaṇāpīti hotiyevāti. Tena vuttaṃ aṭṭhakathāyaṃ ‘‘sakalasarīraṃ pūrayamānā uppajjatī’’ti (visuddhi. 2.734; dha. sa. aṭṭha. 1.dhammuddesavāra jhānaṅgarāsivaṇṇanā).
1285节。所谓观慧喜悦者，即和观慧心相连的喜悦。不同等级的喜悦如绛珠喜和其他四种喜，随观慧的增长与衰退而生起。逝去者知识的开始即同时发生攀附。由此可见，依照教理，喜悦随着对无常等的观照而充满全身，故称“充溢全身而生起”。这一说法见于经注中（《净制论》2.734；《法集注》一章十四含禅利喜的注释）。
§1286-7
1286-7.Yogino…pe… honti hīti yassāyaṃ passaddhi uppannā, tassa yogino rattiṭṭhāne vā divāṭṭhāne vā nisinnassa kāyacittāni passaddhāneva honti, neva daratho hotīti attho. Passaddhiādīni cha yugaḷāni aññamaññayogīnīti passaddhiyā uppannāya itarāpi uppannāyeva hontīti kiccadassanamukhena tā sabbāpi dassento ‘‘lahūni cā’’tiādimāha. Ettha ca kāya-ggahaṇena rūpakāyassāpi gahaṇaṃ veditabbaṃ, na vedanādikkhandhattayasseva. Kāyapassaddhiādayo hi rūpakāyassāpi darathādinimmaddakāti. Kammaññāneva hontīti na kevalaṃ kammaññāneva suvisadāni ujukāniyeva honti, avinābhāvitāya pana tadubhayaṃ visuṃ na vuttaṃ. Kāyacittānaṃ passaddhādibhāvo ca tesaṃ apassaddhādihetubhūtānaṃ uddhaccādithinamiddhādidiṭṭhimānādisesanīvaraṇādiassaddhiyādimāyāsāṭheyyādisaṃkilesadhammānaṃ viddhaṃsanavaseneva tadā vipassanācittuppādassa pavattanato.
1286-7. 行者……若于此处生起安静，即此行者无论夜坐或昼坐，其身体与心念皆安宁，不生躁乱之意。此意为：以安静为基础而产生的相关配对之法，则各自相互辅助、彼此结合。例如当安静生起，其他也随之生起，彼此伴随而不分离，正如戏剧中所现皆为表象般。此处应以『身体缠累』而非唯独『受蕴』为标的加以理解。因身心安静诸法乃令色身生起宁静与柔顺。虽业遍知亦然，非仅限于业的遍知，且须清晰真实、正直无妄。因身心安静乃摄取无安宁者的起因，彼等多由躁动、嗜睡、疑惑等见覆蔽所生，正是此等染污妄想而令慧观心起之逆转。
§1288-90
1288-90. Manussānaṃ ayanti mānusī, manussayogyakāmasukharati. Tādisehi manussavisesehi anubhavitabbatānativattanato dibbaratipi saṅgahitā, mānusīsadisatāya, kāmasukhabhāvena dibbā rati vā mānusī, tassā atikkantatāya na mānusīti amānusī, taṃ amānusiṃ. Suññāgāranti yaṃ kiñci vivittaṃ senāsanaṃ, vipassanaṃ eva vā, sāpi hi niccabhāvādisuññatāya, yogino sukhasannissayatāya ca ‘‘suññāgāra’’nti vattabbataṃ labhati. Cittassa anupasamakarānaṃ kilesānaṃ vigamena santacittassa saṃsāre bhayassa ikkhanena bhikkhuno sammā ñāyena rūpārūpadhammānaṃ udayabbayānupassanādivasena te vipassato sammasato sammāraddhavipassanānaṃ manussānaṃ visayatāya amānusī vipassanāpītisukhasaññitā rati hotīti ayamettha gāthāya saṅkhepattho. Dutiyagāthā pana udayabbayañāṇameva sandhāya vuttā. Tattha yato yatoti rūpato, arūpato vā.
1288-90. 人们趋向人间生活，人文合适的欲乐甚为适宜。因人间众生所体验的种种过往，乃天人聚集而成，因人欲之乐而聚，有天欲亦有人欲，天欲超越人欲，俗人不能及，此即非人类，谓之非人。所谓空寮，是指荒废的隐居处或正观修习之处，此处常为空无一物，行者以此心乐依止，因此得名空寮。心住平静，烦恼消散，诸如恐惧于轮回之中逐渐消减，因而比库透过正智观诸色非色法之起灭，依法深入洞察观修，观修清净入佳境，此正观如人间所未及之喜乐，故以此偈歌略释其意。第二偈专注于起灭知识，含义指轮回诸法之生灭现象。所谓『若此若彼』即谓色法与非色法。
§1291
1291.Ñāṇādayoti ñāṇasaddhādayo satta. Vuttanayenāti ‘‘ñāṇanti vipassanāñāṇaṃ, saddhāti vipassanācittasampayuttā saddhā’’tiādinā vuttanayānusārena vipassanāvaseneva ñeyyā. Tattha ñāṇaṃ rūpārūpadhamme udayabbayānupassanāvasena tulayantassa tīrentassa vissaṭṭhaindavajiramiva avigatavegaṃ tikhiṇaṃ sūraṃ ativisadaṃ uppajjati. Tathā hi tena yogī ‘‘maggaṃ pattosmī’’ti maññati. Saddhāti kilesakālusiyāpagamena cittacetasikānaṃ atisayapasādabhūtā balavatī saddhā, na pana kammaphalaṃ, ratanattayaṃ vā saddahanavasena pavattā. Satipi sūpaṭṭhitā acalā pabbatarājasadisā uppajjati. Imissā ca uppannāya so yaṃ yaṃ ṭhānaṃ paccavekkhati, taṃ taṃ ṭhānamassa anupavisitvā okkhanditvā pakkhanditvā paribhaṇḍabhūtassa yathākammūpagañāṇassa upaṭṭhahante paralokavisayattā vaṇṇāyatanavisayamatītanti dibbacakkhuno paraloko viya satiyā upaṭṭhāti. Sukhaṃ pana sakalasarīraṃ abhisandamānaṃ atipaṇītaṃ uppajjati. Tasmiñhi uppanne taṃsamuṭṭhitehi atipaṇītehi rūpehi sabbo kāyo pariphuṭo, paribrūhito ca hoti. Upekkhā pana vipassanupekkhā ceva āvajjanupekkhā ca. Tattha vicinitavicayattā saṅkhārānaṃ vicinane majjhattabhāvena ṭhitā vipassanupekkhā. Sā pana atthato tathāpavattā tatramajjhattupekkhāva. Manodvārāvajjanacittasampayuttā vedanā āvajjane ajjhupekkhanavasena pavattiyā āvajjanupekkhāti vuccati. Duvidhā panesā tadā uppajjati. Tathā hi tasmiṃ samaye sabbasaṅkhārānaṃ udayabbaye majjhattabhūtā vipassanupekkhā balavatī uppajjati, manodvāre āvajjanupekkhāpi. Sā hissa taṃ taṃ ṭhānaṃ āvajjantassa vissaṭṭhaindavajiramiva, pattapuṭe pakkhandatattanārāco viya ca sūrā tikhiṇā hutvā pavattati. Vīriyampi asithilamanaccāraddhaṃ sampayuttadhamme kilesapakkhato kosajjapakkhato paggaṇhantaṃ supaggahitamuppajjati, nikanti ca obhāsādipaṭimaṇḍitāya vipassanāya ālayaṃ kurumānā bhāvanāya sātisayappavattiyā sukhumā santākārā uppajjati. Yā kilesoti pariggahitumpi na yuttā. Yathā ca obhāse, evaṃ etesupi aññasmiṃ uppanne yogāvacaro ‘‘na vata me ito pubbe evarūpā pīti uppannapubbā, evarūpā passaddhi ñāṇaṃ saddhā sati sukhaṃ upekkhā vīriyaṃ nikanti uppannapubbā, addhā maggaphalappattosmī’’ti gaṇhāti, tassevaṃ gaṇhato vipassanā vīthiukkantā nāma hoti. So teyeva assādento nisīdati. Ime ca pana vipassanupakkilesā yebhuyyena samathavipassanālābhino uppajjanti. So samāpattivikkhambhitānaṃ kilesānaṃ asamudācārato ‘‘arahā aha’’nti cittaṃ uppādetīti.
1291. 知慧与信解等共七，即所谓认知等七种法。诠释云：认知即正观之知见、信解即附属于正观心之坚固信心等，依此理论，则正观实为认知的核心。所谓知见者，对色法及超色法诸法之生灭起观，如破浪飞瀑般深明迅速清晰。借此，行者信解坚固，因离贪污之心而孕育强大的信念，并非因业果或宝物而生信，而是如稳固之山王高耸不动。此信生起后，行者观照处处，不招非所入、亦非发挥、防护、蔑视，依佛眼明察他界之法，虽非亲临，却如在彼界临席。如此清乐贯注全身，诸所生起色法丰盈、扩张、强健。观修中并具平等观、观法调伏之观以及非迷惑之观。因观照诸行法之中皆以中道平衡定住，此即正观之中等平等观。由心门进障碍除净，得乐观受名为障碍除乐观。此法生于一时，或由诸法皆以观察生起，或观察生起于诸法之际。此时诸行法生灭的中等平等观强大生起，心门的障碍除乐观亦随之，力量如披坚执锐之兵，猛烈而迅捷。行者精进不懈，斩断烦恼翼翅，作善缘之护盾，修持光明正观时，生起微妙安宁的禅境。然烦恼虽不能被把握，亦不可被保留。及光明之境，或类似他处未曾见之乐趣，乃早期般喜乐、安静、知见、信心、舍定等皆生之境。行者执此观得道，则谓『我已得正道果』，即名断除烦恼之正观清净道。行者顺承此道安坐。然此等观受虽以止观带来之，然止与观所得皆受杂染。故得境界非烦恼消除状态，且借诸正见而达般涅槃境界。行者此时亦能觉察自身心念变化，非受心动摇所扰。
§1292-3
1292-3.Upaklesassa vatthutoti nippariyāyato diṭṭhimānataṇhā idha upakkilesā tesaṃ vatthuto uppattiṭṭhānatāya, na sabhāvato akusalattā. Yathā pana obhāsādayo, evaṃ nikantipi diṭṭhiggāhādīnaṃ ṭhānaṃ hotīti vatthubhāvopissā yujjateva. Taṃtamāvajjamānassa, bhāvanā parihāyatīti taṃ taṃ obhāsādikaṃ āvajjamānassa diṭṭhimānataṇhāvasena ‘‘mama obhāso’’tiādiggāhaṃ pavattentassa bhāvanā vīthiṃ okkamitvā parivaṭṭati. Appaṃ sutametassāti appassuto.
1292-3. 关于障碍之本质，谓因意见及渴爱等障碍在此得生起位置，然而非本性恶之状态。如前明说之光明等现象，虽然有障碍，本质却尚存不坏。障碍虽障碍，但依附于观致触法之所住处而生。以此障碍生起为因，修持道路仍能保持，故障碍与正知见虽有交织，然不致阻碍禅定修行。误失道路者甚少。
§1294-7
1294-7. Bahussuto pana obhāsādīsu uppannesu ‘‘ayaṃ kho me obhāso uppanno, so kho panāyaṃ anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo’’ti vā, sace obhāso attā bhaveyya, attāti gahetuṃ vaṭṭeyya, anattā ca panāyaṃ attāti gahito, tasmā ‘‘so avasavattanaṭṭhena anattā, hutvā abhāvaṭṭhena anicco, udayabbayapaṭipīḷanaṭṭhena dukkho’’tiādinā samanupassati, so evaṃ samanupassanto upakkilesajaṭaṃ vijaṭetvā obhāsādayo dhammā na maggo, upakkilesavinimuttaṃ pana vīthipaṭipannaṃ vipassanāñāṇaṃ maggoti maggañca amaggañca vavatthapeti. Tena vuttaṃ ‘‘sabbobhāsādayo’’tiādi. Maggāmaggesu ñāṇanti maggāmaggañāṇaṃ, maggāmaggañāṇadassanavisuddhīti vuttaṃ hoti. Maggāmaggañāṇadassanavisuddhipattiyā ca tena yoginā tiṇṇaṃ saccānañca vavatthānaṃ kataṃ hoti. Kathaṃ? Diṭṭhivisuddhiyā tāva nāmarūpavavatthāpanena dukkhasaccavavatthānaṃ kataṃ hoti, kaṅkhāvitaraṇavisuddhiyā paccayapariggahena samudayasaccassa vavatthānaṃ. Abhidhammanayasmiñhi sabbakilesā, kammañca samudayasaccaṃ, imissaṃ maggāmaggañāṇadassanavisuddhiyaṃ sammā maggassa avadhāraṇena maggasaccaṃ. Tadupāyabhūtassa hi maggassa avadhāraṇena taṃ avadhāritamevāti evaṃ lokiyeneva tāva ñāṇena tiṇṇaṃ saccānaṃ vavatthānaṃ kataṃ hoti.
1294-7. 多闻于光明及诸异相生起时，即念：此吾现起光明，然而此一切皆无常、因缘生灭之法，终必灭尽、衰减且凉寂离欲。若我以自我观受此光明，牵扯生我我所之念，实非我我所故。因故善自观察此光明本质──以无我处境故为无我、以无自我处境故为无常、以诸行起伏处境故感为苦，正因如是观察，能折断烦恼之根。观察诸光明等法不为道，然能解脱烦恼之正见及正观之智慧觉知，谓之道知。正观之道知得证纯净，为成就三圣谛之正观觉悟。何以故？因正见得清净，则对应名色等法之观察纯净，次除疑虑后，则因缘生灭之圣谛知见具足。于阿毗达摩即诸烦恼及因缘生起中，能以正见及正观觉知完整涵摄圣谛，其中对正道路之正见坚固确认，如此于世俗境界以此知见成就三圣谛之彻底般观。
Iti abhidhammatthavikāsiniyā nāma · 如是名为阿毗达摩义广释
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Maggāmaggañāṇadassanavisuddhiniddesavaṇṇanā niṭṭhitā. · 道非道智见清净论释已竟。