5. Sesakasiṇaniddesavaṇṇanā · 5. Sesakasiṇaniddesavaṇṇanā
5. Sesakasiṇaniddesavaṇṇanā五、其余遍之阐释的注释
Āpokasiṇakathāvaṇṇanā水遍论说的注释
§91
91. Yathāvitthāritassa atthassa atidesopi vitthāraṭṭhāneyeva tiṭṭhatīti āha ‘‘vitthārakathā hotī’’ti. Āpokasiṇanti āpokasiṇajjhānaṃ, āpokasiṇakammaṭṭhānaṃ vā. Sabbaṃ vitthāretabbanti pathavīkasiṇakammaṭṭhāne vuttanayena vitthāretabbaṃ. Ettakampīti ‘‘kate vā akate vāti sabbaṃ vitthāretabba’’nti ettakampi avatvā. Sāmuddikena loṇudakena bharito jalāsayo loṇī. Nīlādivaṇṇasaṅkarapariharaṇatthaṃ ‘‘suddhavatthena gahita’’nti vuttaṃ. Aññanti bhūmiṃ sampattaṃ. Tathārūpanti yādisaṃ ākāsajaṃ udakaṃ, tādisaṃ. Tenāha ‘‘vippasannaṃ anāvila’’nti, yaṃ pana udakanti sambandho. ‘‘Na vaṇṇo paccavekkhitabbo’’tiādīsu yaṃ vattabbaṃ, taṃ pathavīkasiṇakathāyaṃ vuttameva. Lakkhaṇaṃ pana idha paggharaṇalakkhaṇaṃ veditabbaṃ.
关于前文释义的详细阐发，谓即使超过了详说的处所，也只当止于详说处。所谓「详说者」即释义。授记法门中所称的「流水盘旋」指的是流水禅定或流水禅修境界。诸法皆当详说，根据陆地水流禅修境界之说，应当详尽说明。此即所谓「无论作不作，诸法皆当详说」的含义，已略说完毕。海水以盐水充满，呈盐味。青色等诸色之杂杂遮蔽，为显示洁净物而言「以净物包持」。有人说土地为涵摄，要知其性质亦如天空和水一般。故谓「清净无污」，此即水的本相。又谓水不可单凭颜色观察之等，此义正是陆地水流禅义所说。至于标识，即应分别为叶子状标识等，须知。
Vuttanayenevāti pathavīkasiṇabhāvanāyaṃ vuttanayeneva. Taraṅguṭṭhānādi, pheṇamissatādi ca idha kasiṇadoso. Soti yogāvacaro. Tassāti paṭibhāganimittassa.
依前所说，即土地水流禅修的意涵。波浪堆积处，水泡等，此处所指禅修中水的缺陷。流动者为骚动。骚动者乃相应之缘起标识的表现。
Tejokasiṇakathāvaṇṇanā火遍论说的注释
§92
92.Siniddhāni sinehavantāni. Sāradārūni na pheggudārūni. Jālāya ciraṭṭhitatthaṃ siniddhasāradāruggahaṇaṃ. Ghaṭikaṃ ghaṭikaṃ katvāti khandhaso karitvā. Ālimpetvāti jāletvā. Ghanajālāyāti aviraḷavasena pavattaaggijālāyaṃ.
关于「siniddha」一词，指的是成熟的、有粘连的。所谓成熟不是松散的。网罗中久住的被称为成熟的多粘连网罗。用各种网状结构反复制造，称为成网。连缀成密实网罗者称为密网。
Patanasadisanti patamānasadisaṃ. Akate gaṇhantassāti vuttanayena yathā kasiṇamaṇḍalaṃ paññāyati, evaṃ anabhisaṅkhate kevale tejasmiṃ nimittaṃ gaṇhantassa.
所谓「像落下者」，即指落下的样子。论述谓未造业者取相，如取禅定场所圆盘，此处亦应同样推断，仅凭单纯实力取相。
Vāyokasiṇakathāvaṇṇanā风遍论说的注释
§93
93.Vuttañhetanti ettha hi-saddo hetuattho, yasmāti attho. Tassa ‘‘tasmā’’ti iminā sambandho. Ucchagganti ucchukhette yathāṭhitānaṃ aggaṃ. Eritanti vātena calitaṃ. Sameritanti sabbaso calitaṃ. Tasmāti yasmā ‘‘vāyokasiṇaṃ…pe… upalakkhetī’’ti evaṃ vuttaṃ aṭṭhakathāyaṃ, tasmā. Samasīsaṭṭhitanti upari pattānaṃ vasena samasīsaṃ hutvā ṭhitaṃ. Veḷuṃ vā rukkhaṃ vāti etthāpi ‘‘samasīsaṃ ṭhitaṃ ghanapattaveḷuṃ vā ghanapattarukkhaṃ vā’’ti ānetvā yojetabbaṃ. Ekaṅgulādippamāṇesu kesesu rassabhāvato, dīghataresu olambanato, viraḷesu anuppavesato vātappahāro na paññāyatīti caturaṅgulappamāṇaggahaṇaṃ, ghanaggahaṇañca kataṃ. Etasmiṃ ṭhāne paharatīti satiṃ ṭhapetvāti ucchaggādīnaṃ pacalanākāraggahaṇamukhena tesaṃ pahārake vātasaṅghāte satiṃ upaṭṭhapetvā. Tattha satiṃ ṭhapetvāti tasmiṃ kāyapadesassa saṅghaṭṭanavasena pavatte vāyupiṇḍe saṅghaṭṭanākāraggahaṇamukhena satiṃ upaṭṭhapetvā. ‘‘Usumavaṭṭisadisa’’nti etena purimakasiṇassa viya imassāpi nimittassa saṃviggahataṃ dasseti. ‘‘Niccala’’nti iminā niccalabhāvoyeva uggahanimittato imassa visesoti paṭibhāganimittassāpi usumavaṭṭisadisatāva vibhāvitā hoti.
第九十三节中「vuttañheta」一词，意指言音所指的因由。因「因此」而有所联系。升扬「ucchagga」意为在高处，像悬挂一样，风由起动。总之，风动象征风境界，即风水流禅及其现象。义曰风境界既成时，如叶子飘落而起立。叶子或树木亦是风的表现。叶子大小如四指等，稠密则不易入，细密叶子表现抓取的精细。于此处，所说「击打」即设定正念，如风扰动时保持正念。正念被设定于施加动作的形体部分。所谓「似寒冬波浪」，指先前禅定所示类似现象，明显而稳固。称「宁静」即从此稳定无波动起见，亦为别出心裁的彼缘起次第，风境界具此特征。
Nīlakasiṇakathāvaṇṇanā青遍论说的注释
§94
94. Añjanarājivaṭṭādi vaṇṇadhātuyā vā. Tathārūpaṃ mālāgacchanti aviraḷavikasitanīlavaṇṇapupphasañchannaṃ pupphagacchaṃ. Itarenāti akatādhikārena. Girikaṇṇikaggahanena nīlaṃ girikaṇṇikamāha. Karaṇḍapaṭalaṃ samuggapidhānaṃ. Pattehiyevāti nīluppalādīnaṃ kesaravaṇṭāni apanetvā kevalehi pattehiyeva. Pūretabbanti nīlavaṇṇaṃ vatthaṃ gahetvā bhaṇḍikaṃ viya bandhitvā yathā nīlamaṇḍalaṃ hutvā paññāyati, tathā caṅkoṭakaṃ vā karaṇḍapaṭalaṃ vā pūretabbaṃ. Mukhavaṭṭiyaṃ vā assāti assa caṅkoṭakassa, karaṇḍapaṭalassa vā mukhavaṭṭiyaṃ bandhitabbaṃ. Maṇitālavaṇṭaṃ indanīlamaṇimayaṃ tālavaṇṭaṃ.
有如沙弗子叶等彩色质地。类似而形成花束，青色叶片交织成的花团。所谓多数指不止一枚。蓝青石采取自山地蓝青石者。花瓶如同器物据以包裹收藏。所谓仅用叶子，即各类蓝色莲叶饰边无需加衣。必须装填蓝色质料如布，将其收束成篮状，成竹篮形态，类似蓝色圆盘，依此类推，桶状器物或花瓶口圈围绕其首部收束。蓝宝石饰边，火蓝色宝石材质的装饰边。
Pītakasiṇakathāvaṇṇanā黄遍论说的注释
§95
95. Pītakasiṇe mālāgacchanti ikkaṭādimālāgacchaṃ. Haritālaṃ, manosilā vā dhātu. Pattaṅgapupphehīti pattaṅganāmikā pītavaṇṇapupphā ekā gacchajāti, tassa pupphehi. Āsanapūjanti cetiyaṅgaṇe kataṃ āsanapūjaṃ . Kaṇikārapupphādināti ādi-saddena ākulikiṅkirātapupphādīnaṃ saṅgaho daṭṭhabbo.
第九十五条。丝绢类的念处，所用的花环是由当时的菸草等制成。硫磺或黑色的矿石等组成。有一种叫做蝴蝶花的，因其花色黄而称之为蝴蝶花，是某一类花束，于此花束中以此花为主。他们用这些花在佛塔院落中供养坐具，这是制作坐具供养的意思。花中包含有细小如尘粒般的花朵及其它植物，应视其为细碎的杂花集合。
Lohitakasiṇakathāvaṇṇanā红遍论注释
§96
96.Lohitamaṇi lohitaṅgamaṇiādi. Lohitadhātu gerukajātihiṅgulikādi.
第九十六条。赤色宝石，即红色宝石等。红色矿石，如雄鹿角状矿物等。
Odātakasiṇakathāvaṇṇanā白遍论注释
§97
97. Odātakasiṇe mālāgacchanti nandiyāvattādimālāgacchaṃ. Dhātu kakkaṭimuttasetikādi.
第九十七条。风息念处所用的花环，是由南迪娅瓦塔草等制成的花束。矿物组成，如蝎子尾巴形状等。
Ālokakasiṇakathāvaṇṇanā光明遍论注释
§98
98.Tathā asakkontenāti yathā sūriyālokādivasena obhāsanimittuppādanaṃ vuttaṃ, tassa obhāsamaṇḍalassa na ciraṭṭhititāya tathā nimittuppādanaṃ kātuṃ asakkontena. Ghaṭamukhena niggacchanakaobhāsassa mahantabhāvato ‘‘ghaṭamukhaṃ pidahitvā’’ti vuttaṃ. Bhittimukhanti bhittiabhimukhaṃ. Uṭṭhitamaṇḍalasadisanti bhittiādīsu uṭṭhitapākatikaālokamaṇḍalasadisaṃ. Ghanavippasannaṃ ālokapuñjasadisanti bhagavato byāmappabhā viya bahalo, vippasanno ca hutvā puñjabhūto āloko atthi ce, taṃsadisoti attho.
第九十八条。此犹如太阳光明等现象所生的光圈，称为光明相的缘起。此光圈并不持久不变，因此无法长期显示光相。所谓罐口，是罐口呈现的光亮。壁面口是指面对墙壁的面。起立光圈指在墙面等处升起的光圈。光团指称为光的集结体，世尊之光如同金黄色光辉，明亮且广阔。光明明净且聚合成团聚时即曰光明集，故光明集意即此义。
Paricchinnākāsakasiṇakathāvaṇṇanā限定虚空遍论注释
§99
99.Chiddasadisameva hotīti yehi bhittipariyantādīhi paricchinnaṃ, taṃ chiddaṃ, taṃsadisaṃ, tenavākārena uggahanimittaṃ upaṭṭhātīti attho. ‘‘Vaḍḍhiyamānampi na vaḍḍhatī’’ti uggahanimittassa avaḍḍhanīyataṃ dassetuṃ vuttaṃ. Sabbampi hi uggahanimittaṃ vaḍḍhiyamānaṃ na vaḍḍhatiyeva. Satipi ca vaḍḍhetukāmatāyaṃ vaḍḍhanā na sambhavati bhāvanāya paridubbalattā. Bhāvanāvasena hi nimittavaḍḍhanā . Paṭibhāganimittaṃ pana tasmiṃ uppanne bhāvanā thirāti katvā ‘‘vaḍḍhiyamānaṃ vaḍḍhatī’’ti vuttaṃ.
第九十九条。所谓碎裂物体与之相似者，指被墙壁边缘等所切断的物体，它被称为断开或破碎，指其形态的显现。断裂的缘起乃指起始原因。其不能增长，表示起始原因本身并无增大，虽然有所增长，但增长并不如愿，因修习者的力量薄弱所致。由于修习的缘故，缘起的增大是有限的。同时，部分缘起也依然存在修习稳固时，称为“增长的缘起”。
Kiñcāpi pāḷiyaṃ ‘‘pathavīkasiṇādīni rūpajhānārammaṇāni aṭṭheva kasiṇāni sarūpato āgatāni, odātakasiṇe pana ālokakasiṇaṃ, ākāsakasiṇe ca paricchinnākāsakasiṇaṃ antogadhaṃ katvā desanā katā’’ti adhippāyenāha ‘‘iti kasiṇāni dasabalo, dasa yāni avocā’’ti. Pakiṇṇakakathāpi viññeyyāti pubbe viya asādhāraṇaṃ tasmiṃ tasmiṃ kasiṇe paṭiniyatameva atthaṃ aggahetvā asādhāraṇato, sādhāraṇato ca tattha tattha pakiṇṇakaṃ visaṭaṃ atthaṃ gahetvā pavattā pakiṇṇakakathāpi vijānitabbā.
还有巴利文中记载说，“地念等念处为色禅的所依止，是八种念处中形态本质最相近的，风念处则为光念处，空念处为限界空念处而制定教法。”依此，称念处为十种，十种念处是被分别说出的。杂说亦当知晓，犹如先前之述，特殊念处在各个念处中具有特定的意义，并已被普遍接受，同时也包含和辨明广泛的杂说内容。
Pakiṇṇakakathāvaṇṇanā杂说之解释
§100
100.Ādibhāvoti ettha ādi-saddena yassa kassaci pathavīpakkhiyassa vatthuno nimmānādiṃ saṅgaṇhāti. Ṭhānanisajjādikappanaṃ vāti etthāpi ‘‘ākāse vā udake vā’’ti ānetvā sambandhitabbaṃ. Parittaappamāṇanayenāti nīlādivaṇṇaṃ anāmasitvā parittaappamāṇanayeneva. Evamādīnīti ādi-saddena sarīrato udakadhārānimmānādiṃ saṅgaṇhāti.
『起始存在』者，在此以『起始』词汇，指某土地法的本体等之起始开始聚集。因它包含立处、坐具等名义，且又牵引出『在空中或水中』，故须加以联系说明。所谓界限量测，指如青色等色未命名的，以界限量测而定。如此，所谓『起始起』者，即以『起始』一词，指由身体至水流等诸法之起始聚集。
Yadeva so icchati tassa ḍahanasamatthatāti bahūsu kappāsapicusāradāruādīsu ekajjhaṃ rāsibhūtesu ṭhitesu yaṃ yadeva icchati, tassa tasseva ḍahanasamatthatā. Idha ādi-saddena andhakāravidhamanādiṃ saṅgaṇhāti.
所谓火焰等之本质，乃于诸种树木草芦等，同一堆堆积，若所欲者即是其燃烧本质。此处以『起始』词，指于夜暗等种种障碍如火之本质聚合。
Vāyugatiyā gamanaṃ vāyugatigamanaṃ, atisīghagamanaṃ. Idha ādi-saddena yadicchitadesantaraṃ pāpuṇanādiṃ saṅgaṇhāti.
风行即风之运动，快速之移动。此处以『起始』一词，指所欲于境界之迁转等聚合。
Suvaṇṇanti adhimuccanā suvaṇṇabhāvādhiṭṭhānaṃ seyyathāpi āyasmā pilindavaccho (pārā. 619-620) tiṇaṇḍupagapāsādādīnaṃ. Vuttanayenāti suvaṇṇadubbaṇṇanayena.
『黄金』者，指坚定执持黄金状态，譬如具德比库宾多纳帕拉德瓦迦修持三宝堂等。『说』者，指黄金之难言之意。
Vaṇṇakasiṇesu tattha tattha ādi-saddena nīlobhāsanimmānādīnaṃ saṅgaho daṭṭhabbo. Pathavīpabbatādīti ādi-saddena samuddādīnaṃ saṅgaho daṭṭhabbo.
于颜色赛基纳种类，应当见其处处有以起始词汇聚合起青光等现象。谓土地、山丘等处，以起始一词见于海洋等诸所聚合。
Sabbāneva dasapi kasiṇāni. Imaṃ pabhedaṃ labhantīti imaṃ vaḍḍhanādivisesaṃ pāpuṇanti. Ekoti ekacco. Sañjānātīti bhāvanāpaññāya sañjānāti. Ādi-saddena ‘‘āpokasiṇa’’ntiādipāḷiṃ saṅgaṇhāti.
所有十种赛基纳皆如是。若得此差别，即得诸增长等殊特。所谓一者即某一者。所谓知觉，即凭修习慧得知。以起始一词，摄受至众所习巴利语片断。
Uparigaganatalābhimukhaṃ ‘‘pathavīkasiṇameko sañjānātī’’ti pāḷipadāni ānetvā sambandhitabbaṃ. Tañca kho vaḍḍhanavasena. Tenāha ‘‘ekacco hi uddhameva kasiṇaṃ vaḍḍhetī’’ti. Heṭṭhābhūmitalābhimukhantiādīsupi eseva nayo. Pubbe vaḍḍhanakāle payojanaṃ anapekkhitvā vaḍḍhentānaṃ vasena vuttattā idāni ‘‘tena tena vā kāraṇena evaṃ pasāretī’’ti āha, kasiṇaṃ vaḍḍhetīti attho. Yathā kinti āha ‘‘ālokamiva dibbacakkhunā rūpadassanakāmo’’ti. Uddhañce rūpaṃ daṭṭhukāmo uddhaṃ ālokaṃ pasāreti, adho ce rūpaṃ daṭṭhukāmo adho ālokaṃ pasāreti, samantato ce rūpaṃ daṭṭhukāmo samantato ālokaṃ pasāreti, evamayaṃ kasiṇanti attho.
就上方天空方向而言，携带“唯有地界相，独立觉知”的巴利词根，应与之相应。本句中谓此乃增长之意。故曰：“有些 kasiṇa（业处）确实在上方增长”。下方、地面方向等亦同理。先前关于增长时无须特别目标而增长的说法在此被补充说明为“以各种因缘如此扩展”。这即是“kasiṇa 增长”的含义。例如《光明如天眼欲见色》的喻说。若欲见色朝上发光，则光明朝上伸展；若欲见色朝下，则光明朝下伸展；若欲见色朝四周，则光明朝四方伸展。以上皆是此“kasiṇa”的含义。
Ekassāti pathavīkasiṇādīsu ekekassa. Aññabhāvānupagamanatthanti aññakasiṇabhāvānupagamanadīpanatthaṃ, na aññaṃ pathavīādi. Na hi udakena ṭhitaṭṭhāne sasambhārapathavī atthi. Añño kasiṇasambhedoti āpokasiṇādinā saṅkaro. Sabbatthāti sabbesu āpokasiṇādīsu sesakasiṇesu. Ekadese aṭṭhatvā anavasesena pharaṇappamāṇassa aggahaṇato pharaṇaṃ appamāṇaṃ. Teneva hi nesaṃ kasiṇasamaññā. Tathā cāha ‘‘tañhī’’tiādi. Tattha cetasā pharantoti bhāvanācittena ālambanaṃ karonto. Bhāvanācittañhi kasiṇaṃ parittaṃ vā vipulaṃ vā ekakkhaṇe sakalameva manasi karoti, na ekadesanti.
所谓“一者”，就是诸地界等 kasiṇa 中之一。有关他种性质的辅助，是为引发他种 kasiṇa 之用，绝非指别的地界类。因为水中存有凝聚地，可说有地界。但以「差别 kasiṇa」为意，是因汇聚「水界」等而成。而“普遍地、无遗漏包含”的意思，是指诸如水界等聚合的余存属性。在同一地方，依法承载具象尺度的承受后，导致尺寸减少。因此同理，就此声明了“tañhī”等说辞。其处心意专注时，以修习心为依托。修习心对 kasiṇa 既可幅员广大，亦可狭窄，转瞬即成全体，绝非仅限于某一点。
§101
101.Ānantariyakammasamaṅginoti pañcasu ānantariyakammesu yena kenaci samannāgatā. Niyatamicchādiṭṭhikāti ahetukadiṭṭhi akiriyadiṭṭhi natthikadiṭṭhīti tīsu micchādiṭṭhīsu yāya kāyaci niyatāya micchādiṭṭhiyā samannāgatā. Ubhatobyañjanakapaṇḍakāti ubhatobyañjanakā, paṇḍakā ca. Kāmañcete ahetukapaṭisandhikattā vipākāvaraṇena samannāgatā honti, tathāpi tibbakilesattā kilesāvaraṇena samannāgatā vuttā. Ahetukadvihetukapaṭisandhikāti ahetukapaṭisandhikā , dvihetukapaṭisandhikā ca. Duhetukapaṭisandhikānampi hi ariyamaggapaṭivedho, jhānapaṭilābho ca natthi, tasmā tepi vipākāvaraṇena samannāgatā eva.
101. 具五种妨碍业同等谓之“非法除外行为”的伴随者。所谓持固定而有见解错误者，即无因见、无业见、无果见三种恶见中所具因果见解者，是于行为上必定持有恶见。这两种表现为双重性欲障碍、双重欲障。因恶污濁而成恶障碍者，俱为染污障碍者。所谓无因与有因障碍分合者，分作无因障碍器及双因障碍器。即便这两种障碍存在者，圣道知见与禅定获得亦难成就，是以亦视为因果障碍涵摄者。
Apaccanīkapaṭipadāyanti maggassa anulomapaṭipadāyaṃ saccānulomikāyaṃ vipassanāyaṃ. Acchandikāti ‘‘kattukamyatāchandarahitā’’ti sammohavinodaniyaṃ vuttaṃ, tampi nibbānādhigamatthameva kattukamyatāchandaṃ sandhāya vuttanti daṭṭhabbaṃ. Uttarakurukāpi manussā mārādayo viya acchandikaṭṭhānaṃ paviṭṭhā nibbutichandarahitattā. Duppaññāti bhavaṅgapaññāya parihīnā. ‘‘Bhavaṅgapaññāya paripuṇṇāyapi yassa bhavaṅgaṃ lokuttarassa pādakaṃ na hoti, sopi duppaññoyevā’’ti sammohavinodaniyaṃ vuttaṃ. Yasmiṃ hi bhavaṅge vattamāne taṃsantatiyaṃ lokuttaraṃ nibbattati, taṃ tassa pādakaṃ nāma hoti.
所谓发展捷径，即是顺行法、顺理法、真实相应、观察的修行。所谓无欲，即“无希求之意”，这是为消除迷惑而说。此亦需以无希求为目的，才能获得涅槃。上方强壮者若如人品行之魔入侵，必定无欲坚固而入涅槃。所谓愚痴，是指存在身心合流慧减退者。即使具足身心合流慧，若对超越世间的境界没能契入，则仍是愚痴者，如此佛音中亦有明说。正因为此人在身心合流续处存在时，仍能导致超越世间境界的生起，故称为其根源。
Kusalesu dhammesūti anavajjadhammesu, sukhavipākadhammesu vā. Okkamitunti adhigantuṃ. Kasiṇeyevāti kasiṇakammaṭṭhāneyeva. Etesanti kammāvaraṇasamannāgatādīnaṃ. Tasmāti yasmā ete vipākantarāyādayo evaṃ atthajānikarā, anatthahetubhūtā ca, tasmā. Tiṇṇameva cettha antarāyānaṃ gahaṇaṃ itarassa sappaṭikārattā, kammantarāyapakkhikattā vāti daṭṭhabbaṃ. Sappurisūpanissayādīhīti ādi-saddena tajjaṃ yonisomanasikārādiṃ saṅgaṇhāti. Saddhanti kammaphalasaddhaṃ, ratanattayasaddhañca. Chandanti bhāvanānuyoge tibbakattukamyatāsaṅkhātaṃ kusalacchandaṃ. Paññanti pārihāriyapaññaṃ. Vaḍḍhetvāti yathā bhāvanā ijjhati, tathā paribrūhetvā. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyattā, heṭṭhā vuttanayattā ca na vibhattaṃ.
所谓善法，是指无过失法、乐果法等。所谓“获得”，意为达到、证得。所谓专指 kasiṇa 业处修学，是指因业障碍涵摄等故障碍之类。由于这些障碍障碍、障碍间冲突等乃生必要性以外的成因，因此应知彼等之阻碍力不应成为障碍根本。故此处述说障碍排除取舍，兼谈障碍冲突等。藉由对正觉圣贤之信心、对佛宝三宝之信，及正念、精进、慧等修行之愿力，始能克服强烈的障碍，增益慧力。所谓增益，即修行由喜欲滋生，并使增长。对于不明之所由所因，亦不可序断，且应以善巧方便融注调伏。
Sesakasiṇaniddesavaṇṇanā niṭṭhitā. · 其余遍解释注释完毕。
Iti pañcamaparicchedavaṇṇanā. · 第五章的解释至此。