23. Tevīsatimo paricchedo
23. Tevīsatimo paricchedo第二十三品
Kilesappahānakathāvaṇṇanā烦恼断除论注释
§1375
1375. Idāni imissāyeva catutthañāṇāya ñāṇadassanavisuddhiyā ānubhāvavijānanatthaṃ yena ye dhammā pahātabbā, tesaṃ pahānañca abhisamayakāle pariññādikiccāni ca dassetuṃ ‘‘etesu yena ye dhammā’’tiādi āraddhaṃ . Ye dhammāti ye saṃkilesadhammā. Saṃyojanādīsu khandhehi khandhānaṃ, phalena kammassa, dukkhena vā sattānaṃ saṃyojanaṭṭhena bandhanaṭṭhena saṃyojanāni. Sampayuttadhammānaṃ vibādhanaṭṭhena, upatāpanaṭṭhena, saṃkiliṭṭhatāya ca kilesā. Abhinivesādivasena micchāviparītaṃ pavattanato micchāsabhāvāti micchattā. Loke dhammā, lokapariyāpannā dhammā, lokappavattiyaṃ sati anuparamadhammattā vāti lokadhammā. Maccherassa bhāvo, kammaṃ vāti macchariyaṃ. Viparītaṭṭhena vipallāsā. Nāmakāyassa ca rūpakāyassa ca ganthanato ganthā. Ariyehi agantabbā, ayuttā gatīti vā agati. Āsavantīti āsavā, ābhavaggato sabbamokāsalokaṃ, āgotrabhuto sabbe dhamme byāpetvā pavattantīti attho, āsavanti saṃsāradukkhanti vā āsavā, cakkhādīhi vā saṃvarāsaṃvaradvārehi sattasantāne āsavanti vaṇato yūsāni sandanti viyāti āsavā, āsavanti vā etehi cittāni visayesūti āsavā. Saṃsāramahāsāgarappattihananato oghā viyāti oghā. Heṭṭhā vuttanayena yojanato yogā. Nivārenti lokiyalokuttaraguṇavisesādhigamanti nīvaraṇāni. Aniccādidhammasabhāvaṃ atikkamma parato asabhāvato āmasantīti parāmāsā. Maṇḍūkaṃ pannago viya ārammaṇaṃ bhusaṃ ādiyantīti upādānāni. Appahīnabhāvena sattasantāne anusenti mūsikavisaṃ viya anurūpakāraṇaṃ labhitvā uppajjantīti anusayā. Cittassa malīnabhāvakaraṇaṭṭhena malā. Akusalakammāni ca tāni duggatīnaṃ pathā cāti akusalakammapathā. Idha pana kammapathabhāvaṃ appattānaṃ taṃsabhāvato gahaṇaṃ daṭṭhabbaṃ. Cittaṃ uppajjati etthāti cittuppādo, cetasikarāsi, akusalo ca so cittuppādo cāti akusalacittuppādo.
现在，针对第四识的智慧与见解净化及其体认、觉知之意，目的在于了知应当舍弃的诸法，于是在断除之时亦当示现彼时应断诸法及其境界，即以『对于这些法，诸法为何者』等为起始。所谓诸法者，即为诸烦恼法。于五结等诸结中，依五蕴之结，依业之果，依众生之苦，因结所系处，即为结。于相应法之冲突处、令烦恼生起处及染污处，皆为染污。以执着等恶见，逆正法而行，此谓恶性。世间之法，世间所周遍之法，谓随世间运行之法，为世法。生死之相，业之相，谓为生死。倒置之行，谓为倒。色身及名身之结合，谓为结。所谓圣者所应离，未共业故谓未到则无去处。所谓毒漏，即烦恼，从生死苦所出。毒漏离皆为极乐之所，入所包遍一切法运行之意。所谓毒漏即因轮回之苦，眼等止门以供守护，众生陷于烦恼因，种子生长而流转，谓为毒漏。轮回如大海波涛涌流。下面所说即为结，结即联结。结使者阻断世间及出世间之特殊善法之获得者，谓为障碍。超越无常等法性，向别处造作无自性的错误见，即为重大执著。譬如青蛙与蟾蜍，执着于藉以起缘之柴草。由于不净之相，从众生生起之习性，如鼠毒般，因相应条件得以生起，谓为习气。因心染污之处，生起污垢。诸不善业，皆为恶趣之路，谓不善业道。此处当观察本生以业道相状未现之业道现象。心是产生处，即心之生起；为心所造作；为不善，故名不善心之产生。
Kāmabhavato uparikoṭṭhāsabhāvato tatiyamaggappattiyā uddhaṃ bhajitabbato, sevitabbato cāti uddhambhāgā, rūpārūpabhavā, tesaṃ hitāni tatthuppajjanakhandhādiyojanatoti uddhambhāgiyāni, tāniyeva saṃyojanānīti uddhambhāgiyasaṃyojanāni. Rūpārūpabhavato heṭṭhimakoṭṭhāsabhāvato tatthuppādakilesānaṃ appahīnabhāvena tatiyamaggappattiyā heṭṭhā bhajitabbato vā adhobhāgā, kāmabhavā, tesaṃ hitāni saṃyojanānīti adhobhāgiyasaṃyojanānīti.
欲生上部结，为第三道所证实，须向上方取用、修习，此为上部，如色及无色流转之处，其依缘为色蕴等五蕴相联结者，即为上部相应之结。由色无色生起之下部结，则为第三道所证，此后以下方取用、修习，乃欲生之结，所缘为结称之为下部相应之结。
Imesu pana dasasu rūpabhavasaṃyojanaṃ, arūpabhavasaṃyojanaṃ, kāmabhavasaṃyojanañca atthato lobhova, sakkāyadiṭṭhisīlabbataparāmāsāpi diṭṭhiyeva, tasmā dhammato satta saṃyojanāni.
在此所谓十结中，有色生之结、无色生之结、及欲生之结，实质上皆是贪欲显现，连同我见、戒禁见、及执著于戒禁之怀疑等见解，皆属结故。故界定法中有七结。
Micchāsaṅkappo micchāvāyāmo micchāsamādhīti tathā pavattānaṃ vitakkavīriyasamādhīnamadhivacanaṃ. Micchāvācādayo tayo tathā pavattā cetanā. Micchāsati pana cittuppādo. Micchāñāṇaṃ tathā pavatto moho. Micchāvimutti lokathūpikādīsu mokkhoti pavattamicchāgāho.
邪思邪精进邪定，皆为错误思维及行为。邪语等三者，亦为此类错误意念。邪念者，乃心之产生。邪见亦复如此，为愚痴之萌发。错见之自由，流传于世间出世间诸解脱所称，此为邪欲。
Kāraṇūpacārenāti lābhahetuko lābho, alābhahetuko alābhotiādinā kāriyassa kāraṇavasena upacaraṇena. Lokadhammaggahaṇanti lokadhammaggahaṇena gahaṇaṃ.
因缘次第者，即指为接引因。如乐因，谓乐；不乐因，则谓不乐，诸因缘可归于此因缘次第。所谓世法之所接，即指由世法所摄受之涵义。
Āvāse macchariyaṃ, āvāsahetukaṃ vā macchariyanti āvāsamacchariyaṃ. Evaṃ kulamacchariyādīnipi. Tattha āvāsoti vihārādi. Kulanti upaṭṭhākakulaṃ, ñātikulañca. Lābhoti paccayalābhoyeva. Vaṇṇoti sarīravaṇṇo ca guṇavaṇṇo ca. Dhammoti āgamo, adhigamo ca.
住处谓执着，执着的线索称为执着之因，即住处的执着。亦如家族执着等。住处是指住、安住之地。家族是指仆人所属之家及亲族之家。利者为条件还彼利因。色相为色体相及性质相。法者，谓教法及所获得之法。
‘‘Tayo’’ti vatthuṃ abhinditvā vuttaṃ, bhinditvā ca pana vuccamāne dvādasa honti.
「三」者，被言为一体之谬误者；而若分开言，则为十二。
Abhisajjanūpanayhanavasena pavattanato abhijjhābyāpādānaṃ kāyaganthatā daṭṭhabbā. ‘‘Idameva saccaṃ moghamañña’’nti evaṃ avatthumhi pavatto abhiniveso idaṃsaccābhiniveso. Sīlabbataparāmāsaidaṃsaccābhinivesakāyaganthā cettha atthato diṭṭhiyeva, tasmā dhammato tayo kāyaganthā.
应观察以善知识引导而起，由贪嗔所成业缚之缠结。对此有言：“此即为真，余皆虚幻”，此即谓对法性所执的执着。守持戒律者于此执着，实为真理执着之缠结；故法中分别有三种缠结。
‘‘Chandadosamohabhayānī’’ti agatikāraṇattā vuttaṃ, chandādīhi pana akattabbakaraṇaṃ, kattabbākaraṇañca agati nāma.
「欲恚痴怖」者，因无明导致之不正行；然于欲等不应作而未作者为不可作，不可作而已作者名为不正行。
Āsavesu kāmarāgabhavarāgā atthato lobhoti dhammato tayo āsavā.
于烦恼中，欲爱、忧爱、无明三者，按法而言，即三大烦恼。
Tesamevāti kāmarāgādīnameva. Te hi ogho viya attani patite apāyasamuddaṃ pāpenti, saṃsāradukkhato ca sīsaṃ ukkhipituṃ na denti, khandhādīni ca khandhādīhi yojenti.
这三者，即如水流般，自己堕入恶趣之大海，无法自救，且无法断除轮回之苦，身蕴等以身蕴相连。
Kāmupādānādīnīti kāmupādānadiṭṭhupādānasīlabbatupādānaattavādupādānāni. Diṭṭhupādānādīni cettha tathā pavattā diṭṭhiyeva, kāmupādānaṃ lobhoti dhammato dve upādānāni.
所言「欲取执等」，即欲取执、见取执、戒取执、身见取执。此处言及见取执等，此中以见取执为主；于欲取执，为法中之二种执着，即贪爱与取执。
Sattānusayāti ettha yadi appahīnaṭṭhena sattasantāne anusentīti anusayā. Kasmā satteva vuttā, nanu aññesampi kilesānaṃ appahīnabhāvo vijjatīti? Na mayaṃ appahīnamattena anusayaṃ vadāma, kintu appahīnabhāvena thāmagatakilesā anusayāti, thāmagamanañca nesaṃ aññehi asādhāraṇo sabhāvo daṭṭhabbo. Tathā hi dhammasabhāvavedinā tathāgatena imeyeva anusayā vuttā, kāmarāgoyeva anusayo kāmarāgānusayo. Evaṃ sesesupi. Apare pana ‘‘kāmarāgassa anusayo’’tiādinibbacanaṃ vatvā kāmarāgādīnaṃ bījabhūtā attabhāvassa kilesasambhūtā kilesuppādanasatti anusayāti vaṇṇenti, tesaṃ matapaṭikkhepo idha papañcāvahattā anāhaṭo.
此处所说的执著：若无抛弃之意而执著于生命族类者，便名为执著。为何说是执著？难道其他烦恼不存在无抛弃之性吗？我们不单以无抛弃本身称为执著，而是以那些处于抑制状态的烦恼为执著，且抑制状态的烦恼与他种烦恼不同，有非凡本性可见。就像世尊作为法义之者明示，这些便是执著，例如欲爱执著即为对欲爱之执著。其余亦同。又有说“欲爱之执著”等语，指的是由欲爱等烦恼之种子所生起的自性存在，即生烦恼之觉知执著。对此我们断除错误见，避免散乱思虑，不被破坏。
Pāṇassa atipāto pāṇātipāto, pāṇoti vohārato satto, paramatthato jīvitindriyaṃ. Tasmiṃ pāṇe pāṇasaññino jīvitindriyupacchedakappayogasamuṭṭhāpikā vadhakacetanā pāṇātipāto. Parabhaṇḍe tathāsaññino tadādāyakappayogasamuṭṭhāpikā theyyacetanā adinnādānaṃ. Asaddhammakāmatāya kāyadvārappavattā agantabbaṭṭhānavītikkamacetanā kāmesumicchācāro. Abhūtaṃ vatthuṃ bhūtato paraṃ viññāpetukāmassa tathā viññāpanappayogasamuṭṭhāpikā cetanā musāvādo. So pana parassa atthabhedakarova kammapatho, itaro kammameva. Saṃkiliṭṭhacittassa parabhedanakāmatāya, attapiyakamyatāya vā parabhedakappayogasamuṭṭhāpikā cetanā pisuṇavācā. Sāpi dvīsu bhinnesuyeva kammapatho. Paramammacchedakappayogasamuṭṭhāpikā ekantapharusacetanā pharusavācā. Anatthaviññāpanappayogasamuṭṭhāpikā saṃkiliṭṭhacetanā samphappalāpo nāma. So pana parehi gahiteyeva kammapatho hoti. ‘‘Aho vatedaṃ mama hotū’’ti evaṃ parabhaṇḍābhijjhāyanalakkhaṇā abhijjhā. ‘‘Aho vatāyaṃ satto vinasseyyā’’ti evaṃ manopadosalakkhaṇo byāpādo. ‘‘Natthi dinna’’ntiādinā nayena viparītadassanalakkhaṇā micchādiṭṭhi. Ettha ca natthikaahetukaakiriyadiṭṭhīhiyeva kammapathabhedo.
手足伤害则为杀生，杀意含于手为手足，实为生命根本。于此手足中，因有手足知觉而生令生命根断绝的杀害意图，即为杀生。取他物时，因有知觉而生起夺取意图，即为不与取。恶意于身体产生，欲行身体邪行，即为欲邪行。为非真实事物而欲表彰的意图，即为妄语。此种杀他之业为害他人，是他人业道。因心混乱欲害他人，或为利己，生此心意即为两舌。此二业道路本质不同。致使断绝他人根本者，因坚硬意图生恶语。以混乱心意生杂秽语，名为无益表达。其亦为他人业处。有贪欲执着心生称道自己的语句，名为贪欲。心生忧麻说“此命当灭”者，为忧麻。因“无所得”等相反见解产生的邪见，即为邪见。此中有无因不做者之业道差别。
Imesu ca pāṇātipātādi tividhaṃ kāyakammameva. Taṃ kāyavacīdvāresuyeva uppajjati, na manodvāre. Tathā musāvādādi catubbidhaṃ vacīkammameva. Abhijjhādikaṃ pana tividhaṃ manokammameva. Taṃ tīsupi dvāresu pavattati. Dvārantaresupi pavattamānassa sakasakanāmāpariccāgo vuttoyeva. Dhammato cettha ādito satta cetanāsabhāvā, itare tayo cetanāsampayuttāti daṭṭhabbā. Mahāsāvajjaappasāvajjappayogādibhedo pana tattha tattha vuttanayena veditabbo.
这等手足伤害等，有三种身体业。因身体根而起，非心根。又妄语有四种言语业。贪欲心业亦有三种。皆于二门运作。门内作用所生者名为助和。此处明七种非意欲心；他三种与三门业相连，为后续之见。又因破戒故，善恶运用各有不同，如经中所明。
Etānīti imāni maggañāṇāni. Yathāsambhavanti taṃtaṃmaggānurūpaṃ.
以上即为此处之道识，尽力依当相应而释。
Apāyaṃ gacchanti etehīti apāyagamanīyā. Sesāti na apāyagamanīyā. Oḷārikāti tatiyamaggena pahātabbāvatthaṃ upādāya oḷārikā. Tenāha ‘‘sukhumā tatiyamaggañāṇavajjhā’’ti. Sukhumā kāmarāgapaṭighāti sambandho. Catutthamaggañāṇavajjhā evāti avadhāraṇena paṭhamamaggādivajjhataṃ nivatteti. Na hi rūparāgādīnaṃ apāyagāminiyāvatthāpi atthi, yato te paṭhamañāṇavajjhāpi siyunti.
谓彼等必堕地狱。未堕者，非必堕地狱。碎尸指第三层地狱内需弃之物。故说「细微的第三层道识禁戒」。意指欲爱和嗔恨之联系。第四层道识禁戒乃是由第一层道识等性质所约束，故而断第一层道识亦有可能。实无因欲色等起堕落之物，彼等皆得第一层道识加持。
Yattha yattha pana eva-saddena avadhāraṇaṃ akatvā yaṃ yaṃ dutiyañāṇavajjhanti vā tatiyañāṇavajjhanti vā catutthañāṇavajjhanti vā vakkhati, tattha tattha so so purimañāṇehi hatāpāyagamanīyādibhāvova hutvā upariñāṇavajjho hotīti veditabbo. Tena lobha…pe… catutthañāṇavajjhānīti ettha lobhādayo heṭṭhimamaggavajjhāpi honteva.
无论何处，若未透彻体认相应之道识，凡第二、三、四层道识一旦说起，皆当视为前道识已灭恶趣等，乃成晚期道识。由此知四层道识中以贪欲等下级道识亦属此类。
Yaseti parivāre.
所谓依止护卫者，谓依赖守护之人。
Dukkhe sukhanti saññācittavipallāsāti sambandho.
苦与乐、受与心、心之颠倒皆为相续之法。
Agatiyopaṭhamamaggañāṇavajjhāti kiñcāpi chandādayo taṇhādisabhāvā uparimaggavajjhā, tathāpi tammūlakassa akattabbakaraṇassa, kattabbākaraṇassa ca apāyagamanīyatāya paṭhamamaggañāṇavajjhā.
所谓无道者，即无法正行的知见缺失者，诸如欲望等烦恼之性，属于对上道（即解脱之道）的障碍；然而其根本的不与道相应、应被断除之业则属于证得初果（须陀洹果）之前的知见障碍。
Katākatakusalākusalavisayaṃ yaṃ vippaṭisārabhūtaṃ kukkuccaṃ, taṃ idha tatiyañāṇavajjhaṃ vuttaṃ. Yaṃ pana ‘‘kukkuccapakatatāya āpattiṃ āpajjatī’’ti vuttaṃ kukkuccaṃ, taṃ sandhāya ‘‘kukkuccavicikicchā sotāpattimaggena pahīyantī’’ti (dha. sa. aṭṭha. 1176) dhammasaṅgaṇīaṭṭhakathāyaṃ vuttaṃ, tasmā dvinnaṃ vacanānaṃ ayaṃ adhippāyo veditabbo. Aññesupi edisesu ṭhānesu adhippāyova pariyesitabbo, na virodhato paccetabbaṃ. Oḷārikānavasesappahānaṃ vā sandhāya kukkuccassa paṭhamatatiyañāṇavajjhatā vuttā. Yaṃ pana arahato uppajjamānaṃ ‘‘bhagavatā paṭikkhittaṃ anuvasitvā anuvasitvā āvasathapiṇḍaṃ bhuñjitunti kukkuccāyanto na paṭiggahesī’’ti (pāci. 204) āgataṃ kukkuccaṃ, na taṃ nīvaraṇaṃ. Na hi nīvaraṇaṃ arahato uppajjati, nīvaraṇapatirūpakaṃ pana kappatīti vīmaṃsanabhūtaṃ vinayakukkuccaṃ nāma, taṃ tathāpavattacittuppādova.
已经作成诸善恶对象之所起之忧虑，遂成为虽然被断除的第三种知见障碍。至于所谓“忧虑导致灾难发生”，这一忧虑，依据《法集论注》的说法，是因“由断除须陀洹果而灭除忧虑之疑惑”而消除，所以这两个说法必须审慎分辨。其它语句也应如此考察，非对立不可混淆。若以戒条住持戒律末尾支付药费为标准判断忧虑的第一或第三种知见障碍，敬畏坚固。又比如，佛陀不依止忧虑之忧而享用安住食者，所知此忧虑不为障碍。阿拉汉不会生起障碍，障碍状者乃是戒律上的忧虑，实则为心不清净的表现。
Kāmarāgapaṭighānusayā anusahagatā tatiyañāṇavajjhā, oḷārikānaṃ pana dutiyañāṇavajjhatā heṭṭhā vuttanayāva.
由贪欲、嗔恨、邪见等烦恼紧随其后构成第三种知见障碍，而由戒律上忧虑构成的是第二种知见障碍，低位不及前者。
Akusalacittuppāda-ggahaṇena cettha makkhapalāsamāyāsāṭheyyathambhasārambhādīnaṃ saṅgaho katoti daṭṭhabbaṃ.
此处将由于不善心起、执取而引发的烦恼，譬如污秽之愿、极度努力、主持戒律的坚定等所形成的聚集，作为一个整体来看待。
§1376
1376.Tena tenāti tena tena ghātakena saddhiṃ. Kiṃ panetāni ete dhamme ghātentāni atītānāgate ghātenti, udāhu paccuppanneti. Kiṃ panettha, yadi tāva atītānāgate, aphalo vāyāmo āpajjati. Kasmā? Pahātabbānaṃ tadā natthitāya. Atha paccuppanne, tathāpi aphalo vāyāmena saddhiṃ pahātabbānaṃ atthitāya. Athāpi kathañci pahānaṃ siyā, saṃkilesikā maggabhāvanā āpajjati pahātabbappahāyakānaṃ sahāvaṭṭhānato? Saccametaṃ, ye pana maggena asamugghāṭitattā kāraṇalābhe sati avassaṃ uppajjanārahā kilesā, te attano uppattiyā anuppattidhammataṃ āpādentāni etāni te anāgate ghātenti nāma.
由此彼此，所以以各自的害人者共同存在。但这些害人者为何说是过去和未来的？譬如说，有现在的，也有过去和未来的害人者。为何如此？因为若只有过去和未来者，则不会产生无果的努力。为何？因为当可舍弃的对象不存在时。现在存在时，虽然也有无果的努力，却是为了共同存在的可舍弃对象，才生起的。那又如何能有舍弃呢？是由于杂染的道的修习的伴随缘故，为那些应舍弃与已舍弃者有道业发生，确实如是。能说这些害人者确实是因为他们在未发觉道的缘由受见、获因而生灭，所以此等害人者名为未来的害人。
§1377-82
1377-82.Pariññādīnikiccānīti pariññāpahānasacchikiriyābhāvanāvasena cattāri kiccāni. Vuttānīti ‘‘dukkhaṃ pariññeyya’’ntiādinā (saṃ. ni. 5.1099), ‘‘yo, bhikkhave, dukkhaṃ passatī’’tiādinā (saṃ. ni. 5.1100) ca vuttāni. Saccābhisamayeti catunnaṃ ariyasaccānaṃ paṭivijjhanakkhaṇe.
所谓完全理解的行为，乃指断尽谛的确证生成之修习，分为四种行为。如经典所说：“应当彻悟苦”（意即彻见苦谛）等语句，以及“比库们！当观苦”之类言教，即是在述说这四种行为。完成诸谛实证，就是对四圣谛得以真正洞察的时刻。
Yathāsabhāvatoti aviparītasabhāvena. ‘‘Jānitabbānī’’ti vatvā kathaṃ panetaṃ jānitabbaṃ, kathaṃ nāma ekekassa ñāṇassa ekakkhaṇe cattāri kiccāni sambhavanti. Na hi tādisaṃ kiñci loke diṭṭhaṃ atthi, na ca vacanaṃ labbhatīti codanaṃ manasi nidhāya tesaṃ jānanavidhiṃ upamāvasena tāva dassetuṃ ‘‘padīpo hī’’tiādi vuttaṃ. Vidaṃsetīti dasseti. Pariyādiyatīti khepeti.
所谓依常法者，即依自然相状态。所谓“应当了知”，是说明如何应当了知，即每个人的智见在一念间，得成四种行为的缘起。因为在世间没有此等事理之现见，也无此言说，借此启发故，采用了认知法的比喻，以此示现，譬如“灯火”等喻语。所谓示现，意及揭示；所谓周密考察，意谓深入了解。
§1383-4
1383-4.Pariññābhisamayenāti anavasesato paricchijja jānanasaṅkhātena paṭivijjhanena. Abhisametīti asammohavasena paṭivijjhati. Pahānābhisamayenevāti samucchedappahānasaṅkhātena paṭivijjhanena asammohatova abhisameti. Bhāvanāvidhināti sahajātādipaccayatāvasena bhāvanābhisamayavidhinā. Maggañāṇañhi sammāsaṅkappādivasena maggapubbabhāgabhāvanāsambhūtena ariyamaggabhāvanāsaṅkhātena paṭivijjhanena abhisametīti aṭṭhaṅgikaṃ maggaṃ asammohato paṭivijjhati. Tañhi sampayuttadhammesu sammohaṃ viddhaṃsentaṃ attanipi sammohaṃ viddhaṃsetiyeva. Nirodhanti nibbānaṃ. Sacchikarotīti paccakkhakaraṇavasena paṭivijjhati. ‘‘Nirodhaṃ sacchikarotī’’ti nirodhasaccamekaṃ ārammaṇapaṭivedhena cattāripi saccāni asammohapaṭivedhena maggañāṇaṃ paṭivijjhati.
所谓断尽实证，即无遗余地地弃除，彻底了知的认知成就。所谓实证，则是以破迷乱的力量令见义清晰深入。所谓和断实证，即以断除断尽之现观，破迷乱而得解脱。所谓修习方法，是基于因缘生成的本性，借用于修习断尽实证之正法。关于道之智，指以正思维等修行，前行圣道之修习生出者，有断尽之现观而洞达八正道。于其中相关法中，令烦恼铁锚之迷乱破除，自己亦会破除烦恼迷乱。所谓灭，便是涅槃。所谓证实，是指借正见证实。言“证实灭谛”，是以着眼于灭谛为缘，由非迷惑境界中洞见四谛所得之道知。
Evaṃ yuttivasena vibhāvitaṃ ekapaṭivedhaṃ āgamenapi sādhetuṃ ‘‘vuttampi ceta’’ntiādi vuttaṃ. Maggasamaṅgissa ñāṇanti hi ‘‘yo nu kho, āvuso, dukkhaṃ passati, dukkhasamudayampi so passati, dukkhanirodhampi, dukkhanirodhagāminipaṭipadampi so passatī’’ti (saṃ. ni. 5.1100) ekasaccadassanasamaṅgino aññasaccadassanasamaṅgibhāvavicāraṇāyaṃ tamatthaṃ sādhetuṃ āyasmatā gavampatittherena vuttaṃ. Aññathā kamābhisamaye sati purimadiṭṭhassa puna adassanato samudayādipassato dukkhādidassanaṃ puna avattabbaṃ siyā. Idāni panettha upamāsaṃsandanaṃ karonto āha ‘‘padīpo’’tiādi. Nissayābhāvahetutāya dukkhapariññāya vaṭṭijjhāpanasadisatā, paṭipakkhaviddhaṃsanatāya samudayappahānassa andhakāravināsanasadisatā, ñāṇālokaparibrūhanatāya maggabhāvanāya ālokavidaṃsanasadisatā, tena tena maggena yathā yathā nirodhassa sacchikiriyā, tathā tathā kilesasnehapariyādānaṃ hotīti nirodhasacchikiriyāya snehapariyādānasadisatā kāraṇūpacārena vuttā.
因依如是而理尽阐发唯一证知，即使于经典中亦可成立。“即令所说亦如是”等语是说明。谓道识，即“比库们！若有人见苦，亦见苦集，亦见苦灭，亦见苦灭之道”。此断谛四相合一证见，与其他证见种类彼此分别，此理即应由具德长老所说明。否则，于欲断尽时，前见之所不见者若复见于集灭等，即苦等见则复生，应当再转断。如今对此进行比喻说明，说“灯火”等语。因无依赖缘故，苦谛的彻悟易破；因对立相知，集灭断绝易断；因智慧光明充满，道之修习透彻；如此以诸道各类对应证灭谛，故有爱别放之名，乃因其缘所缘之故而说。
§1385-6
1385-6. Aparāyapi upamāya tamatthaṃ dassento āha ‘‘uggacchanto’’tiādi. Obhāsetīti pakāseti. Paṭihaññatīti paṭippassambheti. Etthāpi yathā sūriyo rūpagatāni obhāseti, evaṃ maggañāṇaṃ dukkhaṃ parijānāti. Yathā andhakāraṃ vināseti, evaṃ samudayaṃ pajahati. Yathā ālokaṃ dasseti, evaṃ sahajātādipaccayatāya maggaṃ bhāveti . Yathā sītaṃ paṭippassambheti, evaṃ sabbakilesadarathapariḷāhapaṭippassaddhibhūtaṃ nirodhaṃ sacchikarotīti upamāsaṃsandanaṃ daṭṭhabbaṃ.
又还依比喻说明正理，称为“向上升”。所谓“显现”，就是显示其理；所谓“镇静”，即使释。譬如太阳照遍形色，智慧之道亦照见苦；如黑暗消尽，意即离欲断集；如光明现出，表明依因果修道；如寒凉镇息，说明彻悟灭之寂静安稳。故此以比喻阐明之义，应当知晓。
§1388
1388.Appetīti pappoti. Dukkhapariññāya sakkāyatīrasamatikkamabhāvato orimatīrappajahanasadisatā, maggabhāvanāya sattatiṃsabodhipakkhiyadhammavahanatāya bhaṇḍavahanasadisatā, ettāvatā paññābhāvanāya nānākilesaviddhaṃsanavasappavatto ānisaṃso dassito hotīti.
“Appetī”者，意为“熄灭、消灭”。此语用于说明痛苦的彻悟，由于断除我执心境之障，斩断我见及身见，故可超越轮回之苦。又指出，得以修习道法是因具备三十七道品能承载法相，如法行持、持戒严谨等。如是积累智慧，破除各种染污烦恼，成就果报，证得善因。此乃慧之修习所显之因缘。
Ariyaphalasamāpattinirodhasamāpattiyopi panassā ānisaṃsāti daṭṭhabbaṃ. Tā pana saṅkhepato evaṃ daṭṭhabbā – ‘‘ariyaphalasamāpattī’’ti hi catunnampi phalaṭṭhānaṃ attano attano ariyaphalassa diṭṭhadhammasukhavihāratthaṃ nirodhe appanā. Cattāropi hi ariyapuggalā sakaṃ sakaṃ phalasamāpattiṃ samāpajjanti. Keci pana ‘‘anāgāmiarahantova samāpajjanti samādhismiṃ paripūrakāritāyā’’ti vadanti, taṃ akāraṇaṃ attanā paṭiladdhasamāpattisamāpajjane samādhismiṃ paripūrakāritāya kātabbābhāvato. Sabbaso asamucchinnakilesassa hi puthujjanassāpi attanā paṭiladdhalokiyasamāpattisamāpajjanaṃ labbhati, kimaṅgaṃ pana samucchinnekaccakilesānaṃ ariyānaṃ. Uparimā pana heṭṭhimaṃ pubbe paṭiladdhampi na samāpajjanti puggalantarabhāvaṃ upagatattā. Samugghāṭitakammakilesanirodhanena hi puthujjanehi viya sotāpannassa, sotāpannādīhi sakadāgāmiādīnaṃ puggalantarabhāvūpagamanaṃ atthi, anantaraphalattā ca lokuttarakusalānaṃ heṭṭhimato uparimo bhavantaragato viya hotīti tassa tassa ariyassa taṃ taṃ phalaṃ bhavaṅgasadisaṃ hoti, tasmā puggalantarabhāvūpagamanena paṭippassaddhattā natthi uparimassa heṭṭhimaphalasamāpattiyā samāpajjanaṃ, heṭṭhimo pana uparimaṃ na samāpajjati anadhigatattāti cattāropi puggalā sakasakaphalameva samāpajjanti. Taṃ pana samāpajjitukāmena ariyasāvakena rahogatena paṭisallīnena udayabbayādivasena saṅkhārā vipassitabbā. Tassa pavattānupubbavipassanassa saṅkhārārammaṇagotrabhuñāṇānantaraṃ phalasamāpattivasena nirodhe cittaṃ appeti. Phalasamāpattininnacittatāya cettha sekhassa phalameva uppajjati, na maggo. Añño eva hi vipassanācāro ariyamaggāvaho, añño phalasamāpattiāvaho.
圣果（阿耨多罗三藐三菩提）之证得，包括果位及涅槃之现证，亦当视为因缘所生。简略而言，即“圣果之现证”，乃四圣果各自在证得其果位时对应之真实苦乐出离。如四圣人各自证得相应圣果时，诸根本定增上心如理充满。有人说证明净圣果位如无余涅槃者，因其证得是自觉净净法遂入定中，此说不成立。凡外道凡夫仅触现世果功德便得，而圣者令有胎异相此即意不成立故。过去虽证世果，今生未必证，因人有别。断除行为之烦恼、证入定者，应视为异果出世智所缘，非涅槃境界。由此故，异果证悟未必有入定，而果证者必有，相反亦然。圣弟子欲证此果位，应秘密修学，时看心境等相。感应生起的修行智慧，离相缘生后果断灭定转现心。因定生慧，此处证得果，但非前行之道。真正通往圣道者，或引果证位，或引断除痛苦之道。
Tathā hi ariyamaggavīthiyaṃ anulomañāṇāni anibbiddhapubbānaṃ thūlathūlalobhakkhandhādīnaṃ sātisayaṃ padālanena lokiyañāṇesu ukkaṃsapāramippattāni maggānukūlāni hutvā uppajjanti, phalasamāpattivīthiyaṃ pana tāni tena tena maggena tesaṃ tesaṃ kilesānaṃ samucchinnattā kilesavikkhambhane nirussukkāni kevalaṃ ariyānaṃ phalasamāpattisukhasamaṅgibhāvassa parikammappattāni hutvā uppajjantīti na tesaṃ kutoci vuṭṭhānasambhavo. Yato nesaṃ pacchimo saṅkhāranimittato vuṭṭhahitvā maggassa anantarapaccayo bhaveyya, teneva ca phalasamāpattiyā anantarapaccayabhūtaṃ ñāṇaṃ saṅkhārārammaṇameva hoti, na nibbānārammaṇanti veditabbaṃ. Pubbābhisaṅkhāravasena cassā pabandhavasena pavattiparicchinnakālāpagame bhavaṅgavasena tato vuṭṭhānañca veditabbaṃ.
如是修行圣道之路，是顺缘先证知之，先断重厚贪欲等心结，是由正念分解而得。因逐渐远离俗世贪爱等知，而得入道之相续，纯净、清净，无忧无苦之定，故承接转起道品。此果证之路为断除烦恼适宜法，诸烦恼断尽，沉寂、无苦之乐自生，完全安住果证之乐。此乃圣者名为果证，非他果位所能及。若此果位生起之因，有缘诸行而起，非入灭法所依。此皆随前行行持之善根而生，不能视之为无为之涅槃光相。诸行行处由因而生，故先处诸行终见消灭、明了。
Nirodhasamāpatti pana tatiyacatutthaphalaṭṭhānaṃ anupubbanirodhavasena cittacetasikānaṃ dhammānaṃ appavatti. Anāgāmiarahantoyeva hi kāmacchandādisamucchindanena samādhismiṃ paripūrakāritāya samathaphalasamannāgatattā nirodhaṃ samāpajjanti. Tathā hetaṃ samathavipassanānaṃ yuganandhabhāvappavattanavasena dvīhi balehi samannāgatasseva sambhavati, tasmā taṃ samāpajjitukāmena anāgāminā, khīṇāsavena vā aṭṭhasamāpattilābhinā rahogatena paṭisallīnena paṭhamajjhānaṃ samāpajjitvā vuṭṭhāya tattha saṅkhārā aniccato dukkhato anattato vipassitabbā, tato dutiyaṃ tatiyaṃ catutthaṃ ākāsānañcāyatanaṃ viññāṇañcāyatanaṃ samāpajjitvā vuṭṭhāya tatheva tattha saṅkhārā sammasitabbā, atha ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya nānābaddhāvikopanaṃ saṅghapaṭimānanaṃ satthupakkosanaṃ addhānaparicchedoti catubbidhaṃ pubbakiccaṃ kātabbaṃ.
第三级、第 四级圣果的证得，是渐次断除心行及心法活动。诸不还果与阿拉汉，断尽世欲烦恼，心中定满安稳，因而获得宁静止果。止观二法相互依存，因止生安乐，因观生智慧。因缘具备，进一步证入初禅，证悟无常苦无我。续而证入第二、三、四禅之空无色定，心为念摄，心净舒畅。继而入无所有定，心中无碍。暂时出定，心欲断舍诸染污，恭敬三宝，秉持法仪，为四圣果证得预备先行。
Tattha sarīrato visaṃyuttā mañcapīṭhādayo sattāhabbhantare yathā na nassanti, tathā adhiṭṭhānaṃ nānābaddhāvikopanaṃ. Sarīrasaṃyutte visuṃ adhiṭṭhānakiccaṃ natthi. Saṅgho pana ñattikammādīsu kiñcideva kammaṃ kattukāmo ‘‘yāva maṃ na pakkosati, tāvadeva vuṭṭhahissāmī’’ti pubbābhogakaraṇaṃ saṅghapaṭimānanaṃ. Satthā ca ‘‘sikkhāpadapaññāpanādīsu yāva maṃ na pakkosati, tāvadeva vuṭṭhahissāmī’’ti pubbābhogakaraṇaṃ satthupakkosanaṃ. Sattāhabbhantare attano āyusaṅkhārassa pavattanasamatthatāvalokanaṃ addhānaparicchedo. Evaṃ katapubbakiccena nevasaññānāsaññāyatanaṃ samāpajjitabbaṃ. Athekaṃ vā dve vā cittavāre atikkamitvā acittako hoti, nirodhaṃ phusati, tato yathāparicchedaṃ tatiyacatutthaphalānaṃ aññatarena nirodhā vuṭṭhahissatīti. Evamayaṃ duvidhā samāpatti lokuttarapaññāya ānisaṃso.
在此，身体虽失重悬枕无恙，如人身心恣意现象，各式恚怒杂念生起，惟无真正执着。身心合和时无法拘役意念。修法人士于戒律等仪式上，发愿若有人犯戒即受警惕。七天间，观察寿命从起心到灭，随时调节意志。故此先行功课了结后，须证入无记无梦定，偶尔有失去定心现象，须恢复心志，再证得第三至第四圣果所必需之断除解脱定。如此两种境界证得，为出世智慧之相。
§1392-4
1392-4. Sadevakalokato uttiṇṇena, uttaritarena vāti lokuttarena sammāsambuddhena. Paññāya bhāvananti sambandho. Hitabhāvananti idhalokaparalokahitavibhāvanaṃ imaṃ paññābhāvanaṃ. Sukhasaṃhitanti siniddhacchāyudakavantatādinā sukhasahitaṃ. Hitanti yogakammassa hitaṃ . Uttamanti uggatatamaṃ, accuggataṃ balavantampīti adhippāyo. Aviggahakampadanti viggahañca kampañca na detīti aviggahakampadanti attho.
世尊正觉菩提，超越世间一切，广悉天下无上道路。此中“智慧修习”言修慧助缘，能分辨世间与出世之善处有利法。此智慧，显现乐境，丝毫不违法则。所谓“利”者，指导修行法益于禅定与止观相资。所谓至高者，是说最高卓越，具最强大权能。所谓“无震动震动”，即不为缠绕所动摇，不受惑乱，坚固安住之义。
Iti abhidhammatthavikāsiniyā nāma · 如此，名为《阿毗达摩义开显》者
Abhidhammāvatārasaṃvaṇṇanāya · 《入阿毗达摩论》的注释中
Kilesappahānakathāvaṇṇanā niṭṭhitā. · 烦恼断除论注释终了。