13. Abhiññāniddesavaṇṇanā · 13. Abhiññāniddesavaṇṇanā

109 段 · CSCD 巴利原典

13. Abhiññāniddesavaṇṇanā13. 神通解说之阐释

Dibbasotadhātukathāvaṇṇanā天耳界论之阐释

§400

400.Tatthāti dibbasotadhātuyā niddese. Abhiññāpāḷiyā hi niddesamukhena abhiññānaṃ nibbattanavidhi vidhīyati. Abhiññāsīsenettha abhiññāpāḷi vuttā. Tenāha ‘‘tato parāsu ca tīsu abhiññāsū’’ti. Tato parāsūti ca satthuno desanākkamaṃ, attano ca uddesakkamaṃ sandhāya vuttaṃ, na paṭipattikkamaṃ. Na hi paṭipajjantā imināva kamena paṭipajjanti. Sabbatthāti dibbasotadhātupāḷiyaṃ, sesābhiññāpāḷiyañcāti sabbattha. Tatrāti vākyopaññāse nipātamattaṃ, tatra vā yathāvuttapāṭhe. Dibbasadisattāti dibbe bhavāti dibbā, devānaṃ sotadhātu, tāya dibbāya sadisattā. Idāni taṃ dibbasadisataṃ vibhāvetuṃ ‘‘devānaṃ hī’’tiādi vuttaṃ. Tattha sucaritakammanibbattāti saddhābahulatāvisuddhadiṭṭhitānisaṃsadassāvitādisampattiyā suṭṭhu caritattā sucaritena devūpapattijanakena puññakammena nibbattā. Pittasemharuhirādīhīti ādi-saddena vātarogādīnaṃ saṅgaho. Apalibuddhāti anupaddutā. Pittādīhi anupaddutattā, kammassa ca uḷāratāya upakkilesavimutti veditabbā. Upakkilesadosarahitaṃ hi kammaṃ tiṇādidosarahitaṃ viya sassaṃ uḷāraphalaṃ anupakkiliṭṭhaṃ hoti. Kāraṇūpacārena cassa phalaṃ tathā voharīyati, yathā ‘‘sukkaṃ sukkavipāka’’nti (dī. ni. 3.312; ma. ni. 2.81; a. ni. 4.233). Dūrepīti pi-saddena sukhumassāpi ārammaṇassa sampaṭicchanasamatthataṃ saṅgaṇhāti. Pasādasotadhātūti catumahābhūtānaṃ pasādalakkhaṇā sotadhātu.

此处是对“天耳根”词汇的释义。由通晓神通的训诂者，以通达的释义法来规定神通的结束方式。这里所说的“通达者”即为通达神通者，谓有三种神通者。所谓“然后的三者”，是指佛陀说法的顺序与自我所说的目的有别，不是修持的方法。因为未依此法修持而欲成就者，绝不可能成功。此处“完全之地”是指天耳根的全部领域，包括残余的神通领域。所谓“那里”，指的是语句构成的总体，即在该义理正解范围内。天耳根即属天上的神，乃天人的耳根，“天耳根”可理解为天人所具的同类耳根。有说“天人之耳”即是含此义。世尊所说“善行功德成就而果”的修习，是指以信心充足、清净见坚定及其它功德所成就的善业。“火热病等”是指以“火热”等为首的风病诸症的总称。“未被染污的”，是指未被玷污污染。“火热等疾病”未染污是指由染污极苦之业障消除而得自由。业相当如三棵草叶上未染垢的果实。因缘及条件所成之果可如“干爽干爽之果”一样成立（增支部第4卷第233经，长部尼含经第2卷第81经，相应部尼含经第4卷第233经）。“遥远”，即“细微声汇聚之亦”和“精细感觉触达均合之意”也曰“遥远”之意。所谓“岔出四大”的“岔出”，是指四大中风大具备耳根特征者。

Vīriyārambhavaseneva ijjhanato sabbāpi kusalabhāvanā vīriyabhāvanā, padhānasaṅkhārasamannāgatā vā iddhipādabhāvanāpi visesato vīriyabhāvanā, tassā ānubhāvena nibbattā vīriyabhāvanābalanibbattā. Ñāṇamayā sotadhātu ñāṇasotadhātu. Tādisāyevāti upakkilesavimuttatāya, dūrepi sukhumassapi ārammaṇassa sampaṭicchanasamatthatāya ca taṃsadisā eva . Dibbavihāravasena paṭiladdhattāti dibbavihārasaṅkhātānaṃ catunnaṃ bhūmīnaṃ vasena paṭiladdhattā, iminā kāraṇavasenassā dibbabhāvamāha. Yaṃ cettha vattabbaṃ, taṃ heṭṭhā vuttameva. Dibbavihārasannissitattāti aṭṭhaṅgasamannāgamena ukkaṃsagataṃ pādakajjhānasaṅkhātaṃ dibbavihāraṃ sannissāya pavattattā, dibbavihārapariyāpannaṃ vā attanā sampayuttaṃ rūpāvacaracatutthajjhānaṃ nissayapaccayabhūtaṃ sannissitattāti evampettha attho daṭṭhabbo. Savanaṭṭhenāti saddagahaṇaṭṭhena. Yāthāvato hi saddūpaladdhi saddasabhāvāvabodho savanaṃ. Santesupi aññesu sabhāvadhāraṇādīsu dhātuatthesu attasuññatāsandassanatthā satthu dhātudesanāti āha ‘‘nijjīvaṭṭhena cā’’ti. Sotadhātukiccaṃ saddasampaṭicchanaṃ, saddasanniṭṭhānapaccayatā ca.

正如“精进”是所有善法修习的起始般，特别是在精进修习中的恒心、决心和努力，也涵盖力量之修持，并由此产生力量的增长。以智慧为性质的耳根，称为智慧耳根。正如前所述，此处所说的是无染污之身心状态，能够细微精深地将音声缘起得以了知。所谓“天上漫游”，是指以天人名义占据四禅四空界的住处，由此显现天人之名。关于此，相关内容在下文已充分说明。所属天人漫游状态，是依托八支禅那中的足中心禅那而为；故此即是依止禅那而自成之天人漫游，依于净行具足之第四禅之因缘。而“听处之所”意即坚固听闻地。诚如闻法声时，声身了然可解。具足此等性质时，即使在他法中因执一切法无自性而出现空无相亦不空的显现，谓导师声明时曰“乃用真实身迹”，即指此也。耳根的功用，即摄摄声之遍布不失；这是缘声具足及声所起的条件所致。

Ñāṇassa parisuddhi upakkilesavigamenevāti āha ‘‘nirupakkilesāyā’’ti. Mānusikā manussa santakā, maṃsasotadhātu, dibbavidūrādivisayaggahaṇasaṅkhātena attano kiccavisesena atikkantaṃ mānusikaṃ etāyāti atikkantamānusikā. Tenāha ‘‘manussūpacāraṃ atikkamitvā saddasavanenā’’ti. Tattha manussūpacāranti manussehi upacaritabbaṭṭhānaṃ, pakatiyā sotadvārena gahetabbaṃ visayanti adhippāyo. Tenāha ‘‘saddasavanenā’’ti. Dibbeti devalokapariyāpanne. Te pana visesato devānaṃ kathā saddā hontīti āha ‘‘devānaṃ sadde’’ti. Manussānaṃ eteti mānusā, te mānuse. Evaṃ devamanussasaddānaṃyeva gahitattā vuttaṃ ‘‘padesapariyādāna’’nti, ekadesaggahaṇanti attho. Sadehasannissitā attano sarīre sannissitā. Nippadesapariyādānaṃ ṭhānabhedaggahaṇamukhena saviññāṇakādibhedabhinnassa saddassa anavasesena saṅgaṇhanato.

智慧的清净，即于无染污中清净，谓“无染污者”。如人间之中有种种音声体验，或声彼方远近，超越世间俗务之见。由此出现“超越世人”的意趣，即超越人间俗世之见。故有言“超越了人间的接触乃依声闻持法”等。这里“人间接触”是指应待人以礼敬之处，是听闻音声以摄受诸法之定所。故言“声闻”是此处的重点。所谓“天上”，乃围绕诸天之境界。在天人中尤以诸天所居皆具此音声之特质，故称“天声”。“人”乃意谓人类也。由于“天人之声”和“人间人的声”彼此合相而得名为“区域环绕”，又名“一处集持”。相反地，因场所异者，则名为“异处集持”，即因地位差别而分辨之声，听见时无杂乱而纯正。

Ayaṃ dibbasotadhātu. Parikammasamādhicittenāti parikammabhūtāveṇikasamādhicittena, dibbasotañāṇassa parikammavasena pavattakkhaṇikasamādhinā samāhitacittenāti attho. Parikammasamādhi nāma dibbasotadhātuyā upacārāvatthātipi vadanti. Sā pana nānāvajjanavasena vuttāti daṭṭhabbā. Sabboḷārikasaddadassanatthaṃ sīhādīnaṃ saddo paṭhamaṃ gahito. Tiyojanamatthakepi kira kesarasīhassa sīhanādasaddo suyyati. Ādi-saddena meghasaddabyagghasaddādīnaṃ saṅgaho daṭṭhabbo. Ettha ca yathā oḷārikasaddāvajjanaṃ yāvadeva sukhumasaddāvajjanūpāyadassanatthaṃ, tathā saddaggahaṇabhāvanābalena sukhumatarasaddaggahaṇasaṃsiddhito.

这即是天耳根。所谓身心专注修持，此即借助四禅具足专注进入天耳根清净知见之当下净心，谓专注心。所谓“专注”是天耳根的作用器。此处所说的专注，含意众多。譬如为掌握狮子吼音声为第一法，或有如“三十由旬”的狮子吼之深远响声。以初音为例，云“云声及虎啸声”之集合。其处亦可见如雷鸣、蛇音等之归类。于此，并如同初音音节等各个差异，可见其微妙的音感和声吸取的涵义。故此处所说，声的广摄集成，以及伴随培养的专注力，能成就更纯细微的声之摄取。

Evaṃ āsannasaddaggahaṇānusārena dūradūratarasaddaggahaṇampi samijjhatīti dassetuṃ ‘‘puratthimāyadisāyā’’tiādinā disāsambandhavasena saddānaṃ manasikāravidhi āraddho. Tattha saddanimittanti ñāṇuppattihetubhāvato saddo eva saddanimittaṃ, yo vā yathāvutto upādāyupādāya labbhamāno saddānaṃ oḷārikasukhumākāro, taṃ saddanimittaṃ. Tenevāha ‘‘saddānaṃ saddanimitta’’nti. Yaṃ pana vuttaṃ ‘‘oḷārikānampi sukhumānampi saddānaṃ saddanimittaṃ manasi kātabba’’nti, taṃ oḷārikasukhumasammatesupi oḷārikasukhumasabbhāvadassanatthaṃ. Tañca sabbaṃ sukhume ñāṇaparicayadassanatthaṃ daṭṭhabbaṃ. Saddanimittassa apaccuppannasabhāvattā ‘‘saddova saddanimitta’’nti ayameva pakkho ñāyāgatoti keci, taṃ na oḷārikasukhumānaṃ saddānaṃ vaṇṇārammaṇena ñāṇena nīlapītādivaṇṇānaṃ viya tattheva gahetabbato. Oḷārikasukhumabhāvo cettha saddanimittanti adhippetanti. Tassāti yathāvuttena vidhinā paṭipajjantassa yogino. Te saddāti ye sabboḷārikato pabhuti āvajjantassa anukkamena sukhumasukhumā saddā āvajjitā, te. Pākatikacittassāpīti pādakajjhānasamāpajjanato pubbe pavattacittassāpi. Parikammasamādhicittassāti dibbasotadhātuyā uppādanatthaṃ pādakajjhānaṃ samāpajjitvā vuṭṭhitassa saddaṃ ārabbha parikammakaraṇavasena pavattakkhaṇikasamādhicittassa. Pubbepi ñāṇena parimadditattā ativiya pākaṭā hontīti sambandho.

以如是近音缘起顺序，甚至远音稍远的声响亦可轻易被认识，示现出“东方及其他方向”等多方位关系，由此注意音声的方式渐进趋盛。所讲“声所作标”即因生智慧而现声，被称作“声所作标”，即所解的声音。依前所说，如能于心中持集此等声响之音响的细致微妙形态，即是所讲的声标。故云“声作标”。所谓世尊曰“于细微声亦应集持”，即於细微微妙音声不可失之集中。此细微音之总摄，则依智慧之认识与观见为准。此总摄亦为智慧体现之关键。由此，声之表象微细得以详明。更因声的性质原自空无异相，如蓝色与黄色调合之色，不可凭形見神通之真实。所谓“细微声形”，即“声所作标”之称。此即适合修行者依当法而行的方法。由是，凡从细微极微音声而发起聚摄之能者，皆是。所谓发达相续心，是由过去禅定心之成熟并由此再现清越音声的缘起。依“专注修持心”而诱发的天声音，属专注修持之善缘也。过去已以智慧所调，极为明显，故与此有关。

Tesu saddesūti ye parikammassa visayadassanatthaṃ bahū saddā vuttā, tesu saddesu. Aññataranti yatthassa parikammakaraṇavasena abhiṇhaṃ manasikāro pavatto, taṃ ekaṃ saddaṃ. Tato paranti tato appanuppattito paraṃ. Tasmiṃ soteti tasmiṃ ñāṇasote. Patito hotīti dibbasotadhātu antogadhā hoti appanācittassa uppattito pabhuti dibbasotañāṇalābhī nāma hoti, na dānissa tadatthaṃ bhāvanābhiyogo icchitabboti attho. Tanti dibbasotadhātuṃ. Thāmajātanti jātathāmaṃ daḷhabhāvappattaṃ. Vaḍḍhetabbaṃ pādakajjhānārammaṇaṃ. Kinti kittakanti āha ‘‘etthantare saddaṃ suṇāmīti ekaṅgulamattaṃ paricchinditvā’’ti. Pādakajjhānassa hi ārammaṇabhūtaṃ kasiṇanimittaṃ ‘‘ettakaṃ ṭhānaṃ pharatū’’ti manasi karitvā pādakajjhānaṃ samāpajjantassa kasiṇanimittaṃ tattakaṃ ṭhānaṃ pharitvā tiṭṭhati . So samāpattito vuṭṭhāya tattha gate sadde āvajjati, subhāvitabhāvanattā tattha aññataraṃ saddaṃ ārabbha uppannāvajjanānantaraṃ cattāri, pañca vā javanāni uppajjanti. Tesu pacchimaṃ iddhicittaṃ, itarassa punapi pādakajjhānaṃ samāpajjitabbameva. Tato eva hi pādakajjhānārammaṇena phuṭṭhokāsabbhantaragatepi sadde suṇātiyevāti sāsaṅkaṃ vadati. Ekaṅguladvaṅgulādiggahaṇañcettha sukhumasaddāpekkhāya kataṃ.

此处“诸声处”者，指为呈现各法界限所采取的多种声音，即各种声响。此中有某一音响，是专心执持专注方法的思惟所生，谓专一音。然后再现约次继起，反复生起。所谓“此中听见”，谓声所在察觉处，是智慧耳根之电识声界。谓由专注心生起于耳根之间之天耳根识，即非因捐献或他缘修习而生。所谓天耳根识，是自心起专注相续施行声音时，所听之声始发。且专注于天耳根之所生专注心。过去因智慧拓展，更加明显，故与此相关。所谓“真理之耳”，是指所闻声响在耳根处之客观呈现，仿佛以视标占据之。故有以手寸数量较量声响生灭。因专注入定于足中心禅那之初发处，即获得相应之音声印记。此专注心旺盛，则音声随之发生，并继起后续声响四至五次。其后，魔力得以启发，另外专注于天耳根影像之专注业际，仍得再入足中心禅那。不论如何，由于天耳根指定之专注器具，间或说，下次仍能听到声响，缘声与声的专注性质，亦可知所言属实。如以一指或两指测定数量，乃为细微声之缘起也。

Evaṃsuṇantovāti evaṃ paricchinditvā paricchinditvā savanena vasīkatābhiñño hutvā yathāvajjite sadde suṇanto eva. Pāṭiyekkanti ekajjhaṃ pavattamānepi te sadde paccekaṃ vatthubhedena vavatthapetukāmatāya sati.

如是听闻者，即经反复详究、反复详究后，借由闻知而成就明了，正如善信者能够听见真实的声音。即使只是在一侧发生的声音，只要有意愿以独立分别为缘由加以解释，亦能察知声音。

Dibbasotadhātukathāvaṇṇanā niṭṭhitā. · 天耳界论之阐释已毕。

Cetopariyañāṇakathāvaṇṇanā他心智论之阐释

§401

401.Pariyātīti sarāgādivibhāgena paricchijja jānāti. Tenāha ‘‘paricchindatīti attho’’ti. Yesañhi dhātūnaṃ gati attho, buddhipi tesaṃ attho. ‘‘Parasattāna’’nti ettha para-saddo aññatthoti āha ‘‘attānaṃ ṭhapetvā sesasattāna’’nti, yathā hi yo paro na hoti, so attā. Yo attā na hoti, so paroti. Sattānanti cettha rūpādīsu sattāti sattā. Tassā pana paññattiyā saviññāṇakasantāne niruḷhattā nicchandarāgāpi sattātveva vuccanti, bhūtapubbagatiyā vā. ‘‘Pu’’nti narakaṃ, tattha galanti papatantīti puggalā, pāpakārino. Itarepi saṃsāre saṃsārino taṃsabhāvānātivattanato puggalātveva vuccanti. Taṃtaṃsattanikāyassa vā tattha tattha upapattiyā pūraṇato, aniccatāvasena galanato ca puggalāti neruttā.

「周遍」者，谓通过分别诸如贪欲等分别而能了解其义。故云『曰周遍，即是义』。诸法根本的运动与其义相同，智慧也得其义。所谓「他者」者，此处「他」指别义也，意即「自体存在他，诸余则为他」，如实地说，若非自身即彼他。此处「有情」指色等诸法为有情。因规定之缘，存在于知觉连续体中，由无明爱欲缘故，即谓有情，亦谓由过去状态流转所成。有情合体中因缘具足而生的由来，虽生灭无常，谓为有情，乃谓涅灭已的无余有情为止。

Etañhīti ettha hi-saddo hetuattho. Yasmā ‘‘etaṃ cetopariyañāṇaṃ dibbacakkhuñāṇavasena ijjhatī’’ti taṃ dibbacakkhuñāṇaṃ, etassa cetopariyañāṇassa uppādane parikammaṃ, tasmā tena cetopariyañāṇaṃ uppādetukāmena adhigatadibbacakkhuñāṇena bhikkhunāti evaṃ yojanā kātabbā . Hadayarūpanti na hadayavatthu, atha kho hadayamaṃsapesi. Yaṃ bahi kamalamakuḷasaṇṭhānaṃ, anto kosātakīphalasadisanti vuccati, tañhi nissāya dāni vuccamānaṃ lohitaṃ tiṭṭhati. Hadayavatthu pana imaṃ lohitaṃ nissāya pavattatīti. Kathaṃ pana dibbacakkhunā lohitassa vaṇṇadassanena arūpaṃ cittaṃ pariyesatīti āha ‘‘yadā hī’’tiādi. Kathaṃ pana somanassasahagatādicittavuttiyā kammajassa lohitassa vividhavaṇṇabhāvāpattīti? Ko vā evamāha ‘‘kammajameva taṃ lohita’’nti catusantatirūpassāpi tattha labbhamānattā. Tenevāha ‘‘idaṃ rūpaṃ somanassindriyasamuṭṭhāna’’ntiādi. Evampi yaṃ tattha acittajaṃ, tassa yathāvuttavaṇṇabhedena na bhavitabbanti? Bhavitabbaṃ, sesatisantatirūpānaṃ tadanuvattanato. Yathā hi gamanādīsu cittajarūpāni utukammāhārasamuṭṭhānarūpehi anuvattīyanti, aññathā kāyassa desantaruppattiyeva na siyā, evamidhāpi cittajarūpaṃ sesatisantatirūpāni anuvattamānāni pavattanti. Pasādakodhavelāsu cakkhussa vaṇṇabhedāpattiyeva ca tadatthassa nidassanaṃ daṭṭhabbaṃ.

「此即」者，谓此「此处」音义因缘。由于『此心之超知，佛眼智慧光明具足而生』，此佛眼智慧光明因缘产生种种前行，故依此因缘，称比库为得佛眼者。所谓心脏形体者，非心脏本体，为心脏肉体。所谓外侧莲座莲叶环绕，内含如苦瓜实者，即心脏附着处，现有血液流转，因以此处为依托。何以佛眼能观察由血液颜色变化状态称为非色之心？云何由乐感伴随等心行起，业成血液色现各种色相？何人说「血液即由业生」表示，即使成四百种形色，亦得彼。故说：「现此色为生乐感根起等」等等。亦同样，因心之非色法，不必随其颜色分别，须随色缘起。犹如行走等处，颜色现心生诸事相续，异于身之变异，亦复如是，因心所生心色相续现起。当观佛眼在愉快或愤怒时心起时，色相变化，宜作明证。

Pariyesantenāti paṭhamaṃ tāva anumānato ñāṇaṃ pesetvā gavesantena. Cetopariyañāṇañhi uppādetukāmena yoginā heṭṭhā vuttanayena rūpāvacaracatutthajjhānaṃ aṭṭhaṅgasamannāgataṃ abhinīhārakkhamaṃ katvā dibbacakkhuñāṇassa lābhī samāno ālokaṃ vaḍḍhetvā dibbena cakkhunā parassa hadayamaṃsapesiṃ nissāya pavattamānassa lohitassa vaṇṇadassanena ‘‘idāni imassa cittaṃ somanassasahagata’’nti vā ‘‘domanassasahagata’’nti vā ‘‘upekkhāsahagata’’nti vā nayaggāhavasenapi vavatthapetvā pādakajjhānaṃ samāpajjitvā vuṭṭhāya ‘‘imassa cittaṃ jānāmī’’ti parikammaṃ kātabbaṃ. Kālasatampi kālasahassampi punappunaṃ pādakajjhānaṃ samāpajjitvā vuṭṭhāya tatheva paṭipajjitabbaṃ. Tassevaṃ dibbacakkhunā hadayalohitavaṇṇadassanādividhinā paṭipajjantassa idāni cetopariyañāṇaṃ uppajjissatīti yaṃ tadā pavattatīti vavatthāpitaṃ cittaṃ, taṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati, tasmiṃ niruddhe cattāri, pañca vā javanāni javanti. Tesaṃ purimāni tīṇi, cattāri vā parikammādisamaññāni kāmāvacarāni, catutthaṃ, pañcamaṃ vā appanācittaṃ rūpāvacaracatutthajjhānikaṃ. Tattha yaṃ antena appanācittena saddhiṃ uppannaṃ ñāṇaṃ, idaṃ cetopariyañāṇaṃ. Tañhi yatthānena parikammaṃ kataṃ, taṃ parassa cittaṃ paccakkhato paṭivijjhantaṃ vibhāventameva hutvā pavattati rūpaṃ viya ca dibbacakkhuñāṇaṃ, saddaṃ viya ca dibbasotañāṇaṃ. Tato paraṃ pana kāmāvacaracittehi sarāgādivavatthāpanaṃ hoti nīlādivavatthāpanaṃ viya. Evamadhigatassa pana cetopariyañāṇassa thāmagamanavidhānampi adhigamanavidhānasadisamevāti taṃ dassetuṃ ‘‘tasmā tena…pe… thāmagataṃ kātabba’’nti vuttaṃ.

「搜寻者」即先由推测智慧启发，后以探寻而求知。所谓心之超知起缘，修行者于禅那四禅及八正道具足行为，得佛眼而获神通，增益光明。现观他人心脏肉附着处血色变化，由此色相，辨别「今此心伴乐感」或「或者不悦」或「或无念」等之心境，悉密详述。并入足禅多次，起行修持。如是者，随佛眼于心脏附着血色变化处的观察法，作心之超知必生。当时所现心，即为执心境，因此产生专注心事门执着，现四到五个心流转(To be precise, “脉动”)。其中前三个及第四，与禅定步骤的欲界行为相同，第四、第五为色界定心。此因专注定心所生之知识，即命为心之超知。依其作为专注之法，精细分别、详辨现起心，如同佛眼性质之非色心所显感官。之后，以欲界行为之心分别叙述相续起灭，犹如佛眼法对色之明见，声音之法如佛耳神通。于是接着欲界行为心，类如五蕴之贪爱等烦恼物质现起，犹如青色之类被破坏者。由此所得之心超知，取得与退入禅定相同的手段方法，故称「因之...应作退入」。

Evaṃ thāmagate hītiādi thāmagatānisaṃsadassanaṃ. Sabbampi kāmāvacaracittanti catupaṇṇāsavidhampi kāmāvacaracittaṃ. ‘‘Sabbampī’’ti padaṃ ‘‘rūpāvacarārūpāvacaracitta’’nti etthāpi ānetvā sambandhitabbaṃ. Tena pañcadasavidhampi rūpāvacaracittaṃ, dvādasavidhampi arūpāvacaracittanti vuttaṃ hoti. Pajānātīti sarāgādipakārehi jānāti, paccakkhato paṭivijjhatīti adhippāyo. Puthujjanavasenāyaṃ abhiññākathāti lokuttaraṃ cittaṃ idha anuddhaṭaṃ. Tampi hi uparimo, sadiso vā ariyo heṭṭhimassa, sadisassa ca cittampi pajānāti eva. Tenāha ‘‘anuttaraṃ vā citta’’ntiādi. Saṅkamantoti ñāṇena upasaṅkamanto. Ekaccañhi cittaṃ ñatvā parikammena vinā tadaññaṃ cittaṃ jānanto ‘‘cittā cittaṃ saṅkamanto’’ti vutto. Tenāha ‘‘vināpi hadayarūpadassanenā’’ti. Hadayarūpadassanādividhānaṃ hi ādikammikavasena vuttaṃ. Tenāha ‘‘vuttampi ceta’’ntiādi. Yattha katthacīti pañcavokārabhave, catuvokārabhavepi vā. Na kato abhiññānuyogasaṅkhāto abhiniveso etenāti akatābhiniveso, tassa, ādikammikassāti attho. Ayaṃ kathāti ‘‘ālokaṃ vaḍḍhetvā’’tiādinā vuttaparikammakathā.

如是「退入」云云，即显现退入之证明。凡欲界行为的心，共有四十五种别分属欲界心。所云「所有」字，引申解为色界及无色界心。因而说，色界有十五种心，无色界有十二种心，皆列明之。所谓「认识者」即以识别诸贪等烦恼之カテゴ分类别能达其义。所谓由互相分别明了解析则深入了。此非凡夫比喻所谓超世间心，此处无增删。且能恰如实识彼心，故云「无上心」等。所谓观到者，即智所随入。某些识知心后，无须过程而即识他心，谓「心心交感」是也。因而说「即使无心脏肉显现」，释前因缘。心脏肉肉附着之所，系一开始行为者。又称「已作解析故」，犹如五境发生四种变化。虽未作出深观解脱心识，因缘为初所作行为者故说。此为解析记述「增荧光」之义理。

Avasesanti vuttāvasesaṃ. Evaṃ avibhāgena vuttaṃ vibhāgato dassetuṃ ‘‘catubhūmakaṃ kusalābyākataṃ cittaṃ vītarāga’’nti āha. Tañhi yonisomanasikārappaccayataṃhetukatāhi rāgena sampayogāsaṅkābhāvato ‘‘vītarāga’’nti vattabbataṃ labhati. Sesākusalacittānaṃ rāgena sampayogābhāvato nattheva sarāgatā, taṃnimittakatāya pana siyā taṃsahitatālesoti nattheva vītarāgatāpīti dukavinimuttatāva yuttāti vuttaṃ ‘‘imasmiṃ duke saṅgahaṃ na gacchantī’’ti. Yadi evaṃ padesikaṃ cetopariyañāṇaṃ āpajjatīti? Nāpajjati, dukantarapariyāpannattā tesaṃ. Ye pana ‘‘paṭipakkhabhāve asatipi sampayogābhāvo evettha pamāṇaṃ ekaccaabyākatānaṃ viyā’’ti sesākusalacittānampi vītarāgataṃ paṭijānanti , te sandhāyāha ‘‘keci pana therā tānipi saṅgaṇhantī’’ti. Sadosadukepi imināva nayena attho veditabbo.

「余后」即余末。故此无差别说，欲说分别显现之因果，谓「四境变化的净善心无贪」，即以正念生之心。因依合理正思维因素，贪爱之缘绝，所以产生无贪之习性。诸余善心因不与贪同故，非烦恼故，亦非无贪习性病，其因宜说相反苦难释除觉悟，故云「于此苦中不生缠绕」是也。云若生此特异心之超知否？不生，因于苦果实之遍满。又云若诠释其他善心而断无贪缠绕，彼等长者中不乏能保持此者。依此善恶之辨，彼理义宜明析。

Pāṭipuggalikanayenāti āveṇikanayena, tadaññākusalacittesu viya lobhadosehi amissitassa mohasseva sabbhāvatoti attho. Akusalamūlasaṅkhātesu saha mohenevāti samohaṃ paṭhamanaye, dutiyanaye pana saheva mohenāti samohanti evaṃ uttarapurimapadāvadhāraṇato dvīsu nayesu bhedo veditabbo. Attanā sampayuttaṃ thinamiddhaṃ anuvattanavasena gataṃ pavattaṃ thinamiddhānugataṃ pañcavidhaṃ sasaṅkhārikākusalacittaṃ saṃkhittaṃ, ārammaṇe saṅkocanavasena pavattanato. Vuttanayena uddhaccānugataṃ veditabbaṃ, taṃ pana uddhaccasahagataṃ cittaṃ, yattha vā uddhaccaṃ paccayavisesena thāmajātaṃ hutvā pavattati. Kilesavikkhambhanasamatthatāya, vipulaphalatāya, dīghasantānatāya ca mahantabhāvaṃ gataṃ, mahantehi vā uḷāracchandavīriyacittapaññehi gataṃ paṭipannanti mahaggataṃ. Avasesanti parittaappamāṇaṃ. Attānaṃ uttarituṃ samatthehi saha uttarehīti sauttaraṃ. Uttiṇṇanti uttaraṃ, loke apariyāpannabhāvena lokato uttaranti lokuttaraṃ. Tato eva natthi etassa uttaranti anuttaraṃ. Upanijjhānalakkhaṇappattena samādhinā sammadeva āhitanti samāhitaṃ. Tadaṅgavimuttippattaṃ kāmāvacarakusalacittaṃ. Vikkhambhanavimuttippattaṃ mahaggatacittaṃ. Samucchedavimuttippattaṃ maggacittaṃ. Paṭippassaddhivimuttippattaṃ phalacittaṃ. Nissaraṇavimuttippattampi tadubhayameva. Kāmaṃ kānici paccavekkhaṇacittādīni nibbānārammaṇāni honti, nissaraṇavimuttippattāni pana na honti tādisakiccāyogato. Pāḷiyaṃ āgatasarāgādibhedavasena ceva tesaṃ antarabhedavasena ca sabbappakārampi.

所谓以行为者引导者的两种见解，即所谓以所有行为者作引导者时的见解，其含义是如同众生之中不善心地因贪欲、嗔恨、无明而失去善根一般。这种见解在不善根形成时与无明同起，故称为初行，即初步迷惑。第二种见解则伴随无明一起，俗称迷惑——这是对两种引导的区分，应从前后辈次的方面加以认识。自身相应的昏沉睡眠，从前行继起渐渐发生滋长，成为五种造作的不善心等随着缘起而生起错乱、收缩而转变。根据经文，应知逐渐伴随掉举的现象，而伴随掉举的心识，即在某处掉举特别生起遂而转动。修治烦恼障碍的平衡性、增长效益及其久远连续性，归属于广大而重大法的范畴，由具大欲望、坚定努力、慧巧的心照者所行，称为大行。剩余的则数量有限。为了超越自身，与同缘相续者共称彼上行。所谓超越，是超越世间无法满足之境界而超越世间之境界。再往上便无更高，更上即为最上，于此无最高无上。由于生怨恶根现起，确实以正念调伏之力，而能正定聚集。由此达成心智解脱，所得具有欲界不染净净的善心。由烦恼障碍解脱者即为大行心。由破断一切断尽而绝净的断尽心即为道心。以修行心得的安寂为解脱者即为果心。解脱的三种皆属此二类。各种欲念、分别观照等心所，虽为涅槃所依缘，但非属于解脱类别中。根据巴利语的原义及其相互区别，是所有善心及其差别的全面说明。

Cetopariyañāṇakathāvaṇṇanā niṭṭhitā. · 他心智论之阐释已毕。

Pubbenivāsānussatiñāṇakathāvaṇṇanā宿住随念智论之阐释

§402

402. Pubbenivāsaṃ anussarati, tassa vā anussaraṇaṃ pubbenivāsānussati, taṃ nissayādipaccayabhūtaṃ paṭicca uppajjanato ‘‘pubbenivāsānussatimhi yaṃ ñāṇaṃ, tadatthāyā’’ti saṅkhepena vuttamatthaṃ vivaranto pubbenivāsaṃ tāva dassetvā tattha satiñāṇāni dassetuṃ ‘‘pubbenivāso’’tiādimāha. Tattha ‘‘pubbe’’ti idaṃ padaṃ ‘‘ekampi jāti’’ntiādivacanato atītabhavavisayaṃ idhādhippetanti āha ‘‘atītajātīsū’’ti nivāsa-saddo kammasādhano, khandhavinimutto ca nivasitadhammo natthīti āha ‘‘nivutthakkhandhā’’ti. Nivutthatā cettha sasantāne pavattatā, tathābhūtā ca te anu anu bhūtā jātā pavattā tattha uppajjitvā vigatāva hontīti āha ‘‘nivutthāti ajjhāvutthā anubhūtā attano santāne uppajjitvā niruddhā’’ti. Evaṃ sasantatipariyāpannadhammavasena nivāsa-saddassa atthaṃ vatvā idāni avisesena vattuṃ ‘‘nivutthadhammā vā nivutthā’’ti vatvā taṃ vivarituṃ ‘‘gocaranivāsenā’’tiādi vuttaṃ. Gocarabhūtāpi hi gocarāsevanāya āsevitā ārammaṇakaraṇavasena anubhūtā nivutthā nāma hontīti. Te pana duvidhā saparaviññāṇagocaratāyāti ubhayepi te dassetuṃ ‘‘attano’’tiādi vuttaṃ.

402. 回忆过去生，称为回忆过去生，或称回忆即过去生；此回忆因缘于种种条件，依缘而生，故概述曰“回忆过去生之知识，所得旨义”。阐明此理后，先示过去住处，以此显示对心识诸知识的体证。所谓“过去”一词，依“一生”义等复数词汇，是指先前存在之事，谓此地所依“过去生”意。谓过去生中，“住处”是业因、由舍弃五蕴而具有住持性质。所谓“住处的断灭”，即彼在不断续过程中断灭，且依实相，具续转性，随后生灭。所谓断灭者者，即由自身的世间续转生起而生，然后灭尽。“住处”依此如续转循环之理。今且简述断灭法义曰“断灭法或断灭者”，又称“畜生住处”等。所谓畜生者，是指因缘境界已成，依止境缘而生起，不称为断灭。两者分别依知，即自身与他方意识所分别，皆应体证“自性”之义。

Tattha ‘‘attano viññāṇena viññātā’’ti vatvā ‘‘paricchinnā’’ti vacanaṃ ye te gocaranivāsena nivutthadhammā, te na kevalaṃ viññāṇena viññāṇamattā, atha kho yathā pubbe jātināmagottavaṇṇaliṅgāhārādivisesehi paricchedakārikāya paññāya paricchijja gahitā, tathevetaṃ ñāṇaṃ paricchijja gaṇhātīti imassa atthassa dīpanatthaṃ vuttaṃ. Paraviññāṇaviññātāpi vā nivutthāti sambandho. Na kevalaṃ attanova viññāṇena, atha kho paresaṃ viññāṇena viññātāpi vāti attho. Idhāpi ‘‘paricchinnā’’ti padaṃ ānetvā sambandhitabbaṃ ‘‘paresampi vā viññāṇena viññātā paricchinnā’’ti. Tassa ca gahaṇe payojanaṃ vuttanayeneva vattabbaṃ. Te ca kho yasmā abhītāsu eva jātīsu aññehi viññātā paricchinnā, te ca parinibbutāpi honti. Ye hi te viññātā, tesaṃ tadā vattamānasantānānusārena tesampi atīte pavatti ñāyatīti sikhāppattaṃ pubbenivāsānussatiñāṇassa visayabhūtaṃ pubbenivāsaṃ dassetuṃ ‘‘chinnavaṭumakānussaraṇādīsū’’ti vuttaṃ. Chinnavaṭumakā sammāsambuddhā, tesaṃ anussaraṇā chinnavaṭumakānussaraṇaṃ. Ādi-saddena paccekasambuddhabuddhasāvakānussaraṇāni gayhantīti vadanti. Chinnavaṭumakā pana sabbeva anupādisesāya nibbānadhātuyā parinibbutā. Tesaṃ anussaraṇaṃ nāma tesaṃ paṭipattiyā anussaraṇaṃ, sā pana paṭipatti saṅkhepato chaḷārammaṇaggahaṇalakkhaṇāti tāni idha paraviññāṇaviññātaggahaṇena gahitāni, te panete sammāsambuddhānaṃyeva visayā, na aññesanti āha ‘‘te buddhānaṃyeva labbhantī’’ti. Na hi atīte buddhā bhagavanto evaṃ vipassiṃsu, evaṃ maggaṃ bhāvesuṃ, evaṃ phalanibbānāni sacchākaṃsu, evaṃ veneyye vinesunti ettha sabbadā aññesaṃ ñāṇassa gati atthīti. Yāya satiyā pubbenivāsaṃ anussarati, sā pubbenivāsānussatīti ānetvā sambandhitabbaṃ.

其中以“由自识知晓”谓之“断灭”的说法，指的是通过与断灭法所依境相应的所断灭的识行的见闻经验。断灭法并非单由意识自身而断，应为意识与他识同时所知。此处引出“由断尽者谓之断灭”，含义涵摄自身识所见，也涵摄他识之知。此理应结合文意而明，谓“他识亦为断灭识所知”的关系。断灭法的知识，既是断灭者的知识，也包含对他识的分别。因他识乃断灭识所分别知者，故称为“断灭”。会此理者，虽曾获异识体验者也。已断尽者必然成无余涅槃。彼诸识所知，随当时的心续转相，亦能知晓过去生轮回的事实，从而获得回忆过去生知识的初步证得，称为“印证轮回连续回忆的知识”。此知识的对象是过去居住之所，称之为“随续断灭者”等，谓断灭法的观念。初分之所示与如此相应，称为“持证断灭”。特殊解说也称“不共之断灭”，谓诸世外智释者所分别理解的断灭。萨婆多说不同，声闻、缘觉说亦然。

Anekavidhanti nānābhavayonigativiññāṇaṭṭhitisattāvāsādivasena bahuvidhaṃ. Pakārehīti nāmagottādiākārehi saddhiṃ, sahayoge cetaṃ karaṇavacanaṃ. Pavattitaṃ desanāvasena. Tenāha ‘‘saṃvaṇṇita’’nti, vitthāritanti attho. ‘‘Nivāsa’’nti antogadhabhedasāmaññavacanametanti te bhede byāpanicchāvasena saṅgahetvā dassento ‘‘tattha tattha nivutthasantāna’’nti āha. Sāvakassevetaṃ anussaraṇaṃ, na satthunoti vuttaṃ ‘‘khandhapaṭipāṭivasena cutipaṭisandhivasena vā’’ti. Khandhapaṭipāṭi khandhānaṃ anukkamo. Sā ca kho cutito paṭṭhāya uppaṭipāṭivasena. Keci panettha ‘‘iriyāpathapaṭipāṭi khandhapaṭipāṭī’’ti vadanti. Anugantvā anugantvāti ñāṇagatiyā anugantvā anugantvā. Titthiyāti aññatitthiyā, te pana kammavādino kiriyavādino tāpasādayo. Ṭhapetvā aggasāvakamahāsāvake itare satthu sāvakā pakatisāvakā.

此中“种种的”由多种生成之所、维持及感知诸存在等因所成，被诸名相所区别称呼。所谓“表现”，即依名称、种姓等相同而连结，或依结合而成的名词，依教义由宣说而显明，谓之“阐明”。“住处”是指内在及外在的区分通称，此区别依不同层面分别指出。“住处”的分类详说断尽续转的状态，说明各处存在各种断灭连续，故言“各有各的断灭住处”。以此为示现，再次说是“越离维持”，以强调住处的不同层级。此处所说，以弟子修行为对象，不特指佛，与帅师之说依法区分。所谓“蕴之流转”，是指身心五蕴相续不息之转移。此续处分为暂止与续起。有人称之为“行路之续”，意谓依识识所转变持续。弟子得以观察此理，以证知生灭不息之理。师与弟子及诸广义弟子等称为“主要弟子”，彼此紧密相联。

Yasmā titthiyānaṃ brahmajālādīsu cattālīsāya eva saṃvaṭṭavivaṭṭānaṃ anussaraṇaṃ āgataṃ, tasmā ‘‘na tato para’’nti vatvā taṃ kāraṇaṃ vadanto ‘‘dubbalapaññattā’’tiādimāha, tena vipassanābhiyogo pubbenivāsānussatiñāṇassa visesakāraṇanti dasseti. Balavapaññattāti ettha nāmarūpaparicchedādiyeva paññāya balavakāraṇaṃ daṭṭhabbaṃ. Tañhettha nesaṃ sādhāraṇakāraṇaṃ. Ettakoti kappānaṃ lakkhaṃ, tadadhikaṃ ekaṃ, dve ca asaṅkhyeyyānīti kālavasena evaṃparimāṇo yathākkamaṃ tesaṃ mahāsāvakaaggasāvakapaccekabuddhānaṃ puññañāṇābhinīhāro sāvakapaccekabodhipāramitā samitā. Yadi bodhisambhārasambharaṇakālaparicchinno tesaṃ tesaṃ ariyānaṃ abhiññāñāṇavibhāgo, evaṃ sante buddhānampi visayaparicchedatā āpannāti āha ‘‘buddhānaṃ pana paricchedo nāma natthī’’ti. ‘‘Yāvatakaṃ ñeyyaṃ, tāvatakaṃ ñāṇa’’nti (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma. 3.5) vacanato sabbaññutaññāṇassa viya buddhānaṃ abhiññāñāṇānampi visaye paricchedo nāma natthi. Tattha yaṃ yaṃ ñātuṃ icchanti, taṃ taṃ jānanti eva. Atha vā satipi kālaparicchede kāraṇūpāyakosallapariggahādinā sātisayattā mahābodhisambhārānaṃ paññāpāramitāya pavattiānubhāvassa paricchedo nāma natthi, kuto tannibbattānaṃ abhiññāñāṇānanti āha ‘‘buddhānaṃ pana paricchedo nāma natthī’’ti. Atīte ettakāni kappānaṃ asaṅkhyeyyānīti evaṃ kālaparicchedo nāma natthi, anāgate anāgataṃsañāṇassa viya.

由于异见者众，尤其如婆罗门编织魔网者的异常观点广泛流传，故称此为“四十二种异说之相续流转的回忆”。由此谓“不是另有超境”，即以此为由称这现象乃智识不足之说。如此论证，反映了观照入微，回忆过去生知识的特色原因。所谓智力不足，指名称、色相分别等智慧的根本原因。此处非指普通原因。经过千万世之久远数目，许多大弟子、师弟、独觉者辅助修习福德智慧、波罗蜜多等功德行，因而巩固功德之资粮。若在成佛前的证悟时段里，依然具有诸圣者们全部的神通慧眼分支，佛陀诸佛的智慧体面纲领即由此而成，彰显其领域无边无际无碍。因此说“诸佛无有断尽”，即佛智慧圆成无遗缺。谓所谓“知之不尽，知之广博”，如此说者。基于正念而回忆过去生者，谓之回忆过去生之智慧。

Evaṃ channaṃ janānaṃ pubbenivāsānussaraṇaṃ kālavibhāgato dassetvā idāni ārammaṇaggahaṇato ānubhāvavisesato, pavattiākārato ca dassetuṃ ‘‘titthiyā cā’’tiādi vuttaṃ. Cutipaṭisandhivasenāti attano, parassa vā tasmiṃ tasmiṃ attabhāve cutiṃ disvā antarā kiñci anāmasitvā paṭisandhiyā eva gahaṇavasena. Vuttamevatthaṃ byatirekato, anvayato ca vibhāvetuṃ ‘‘tesañhī’’tiādi vuttaṃ. Pakatisāvakā cutipaṭisandhivasenapi saṅkamantīti ayamattho heṭṭhā vuttanayena ‘‘balavapaññattā’’ti hetunā vibhāvetabbo, cutipaṭisandhivasena saṅkamanaṃ vemajjhadassane payojanābhāvato. Ñāṇabaladassanatthaṃ panettha vuttaṃ.

如是详细述示众生众多的回忆过去生之理，依时间分段现起，以种种缘起相状不同显示。所谓“终止续起”，即自身或他法处处所依止的状态现有终止与续起无别相接。谓之“分别”，再分明阐述“那些”诸义。依照特殊辩说，“主要弟子”之间虽然互为随顺听者，但不相称为师者。所谓“五蕴接续”，即五蕴的心行续转。此续亦有终止先止、复起新续。有人谓此为“行路五蕴所依之续”。所谓“随进”，是依识识知的发展过程。所谓“异见”，指持有不同法见的论师、行为论者及苦行修炼者。正说诸师及广大弟子依此各自修习。

Taṃ taṃ pākaṭamevāti yathā nāma saradasamaye ṭhitamajjhanhikavelāyaṃ caturatanike gehe cakkhumato purisassa rūpagataṃ supākaṭameva hotīti lokasiddhametaṃ, siyā pana tassa sukhumataratirohitādibhedassa rūpagatassa agocaratā. Nattheva buddhānaṃ ñātuṃ icchitassa ñeyyassa agocaratā, atha kho taṃ ñāṇālokena obhāsitaṃ hatthatale āmalakaṃ viya supākaṭaṃ suvibhūtameva hoti tathā ñeyyāvaraṇassa supahīnattā. Peyyālapāḷiṃ viya saṅkhipitvāti yathā peyyālapāḷiṃ paṭhantā ‘‘paṭhamaṃ jhānaṃ…pe… pañcamaṃ jhāna’’nti ādipariyosānameva gaṇhantā saṅkhipitvā sajjhāyanti, na anupadaṃ, evaṃ anekāpi kappakoṭiyo saṅkhipitvā. Yaṃ yaṃ icchantīti yasmiṃ kappe, yasmiṃ bhave yaṃ yaṃ jānituṃ icchanti, tattha tattheva ñātuṃ icchite eva ñāṇena okkamantā. Sīhokkantavasena sīhagatipatanavasena ñāṇagatiyā gacchanti. Satadhā bhinnassa vāḷassa koṭiyā koṭipaṭipādanavasena katavālavedhaparicayassa. Sarabhaṅgasadisassāti sarabhaṅgabodhisattasadisassa (jā. 2.17.50 ādayo). Lakkhaṭṭhānassa appattavasena na sajjati. Atikkamanapassagamanavasena na virajjhati.

此中之显明，正如秋分时节，中午时刻，在四方齐集之屋中，有明达目慧之人，其显现形色最为清楚明朗，普遍为世人所知，然其形色亦有微细渐次生灭之差别，非为常人易见。若非渴望认识佛陀所说之法，相应可认识之境，便不会显现。故以智慧之光明照耀，如手掌上鲜明的余甘子，鲜明而丰富，迦叶尊者所隐之法亦如是，遮蔽之法理遂显现明确。正如阅读《念住经集释》(Peyyālapāḷi)，从初禅至第五禅，虽略加简述，然终究依原初语义，非随意删节，众多诸劫之宏篇亦归纳纂集。凡愿知知欲所在生起之劫、存在之世，皆能依智进入究竟，如狮王奔跃般迅速畅达，虽存百断如荆棘，然因历劫勤修证入，断网穿林，通达无碍。此法如杰出菩萨形容之示现，不因片刻流失而消散，亦不因穿越而消减。诸种显现之标志，不可忽略，非因超越穿行而退减。

Khajjupanakappabhāsadisaṃ hutvā upaṭṭhātīti ñāṇassa ativiya appānubhāvatāya khajjotobhāsasamaṃ hutvā pubbenivāsānussatiñāṇaṃ upaṭṭhāti. Esa nayo sesesupi. Dīpappabhāsadisanti pākatikadīpālokasadisaṃ. Ukkāpabhā mahāummukāloko. Osadhitārakappabhāti ussannā pabhā etāya dhīyatīti osadhi, osadhīnaṃ vā anubalappadāyikattā osadhīti evaṃ laddhanāmāya tārakāya pabhā. Saradasūriyamaṇḍalasadisaṃ savisaye sabbaso andhakāravidhamanato.

当智慧极为深刻，非凡体验之时，如慧炬明亮，照耀过往世间之记忆。如灯塔之光辉昭示，显现清晰明亮，犹如高耸之光柱。又如药树花之星光，展现出随药力加持而突出的光芒。如恒古诸日轮光环，普遍照耀，完全消除黑暗。

Yaṭṭhikoṭigamanaṃ viya khandhapaṭipāṭiyā amuñcanato. Kunnadīnaṃ atikkamanāya ekeneva rukkhadaṇḍena katasaṅkamo daṇḍakasetu. Catūhi, pañcahi vā janehi gantuṃ sakkuṇeyyo phalake attharitvā āṇiyo koṭṭetvā katasaṅkamo jaṅghasetu. Jaṅghasatthassa gamanayoggo saṅkamo jaṅghasetu jaṅghamaggo viya. Sakaṭassa gamanayoggo saṅkamo sakaṭasetu sakaṭamaggo viya. Mahatā jaṅghasatthena gantabbamaggo mahājaṅghamaggo. Bahūhi vīsāya vā tiṃsāya vā sakaṭehi ekajjhaṃ gantabbamaggo mahāsakaṭamaggo.

若比擬成百千军队出发，依五蕴连贯不舍之路径，无间断转移。为跨越坎坷山地，仅以一枝树枝结成桥梁。借助四至五人扶持，状如悬挂盘索，将枝组结织为桥梁。支撑腿部通行之道，桥梁宛如腿状道路。轮车通行之道，桥梁形似车轮之轨迹。若以巨大腿为终点之道路，成就大腿桥梁。诸多二十至三十轮车，集结后一条主行路，称为大车道。

Imasmiṃ pana adhikāreti ‘‘cittaṃ paññañca bhāvaya’’nti (saṃ. ni. 1.23, 192; peṭako. 22; mi. pa. 2.1.9) cittasīsena sāvakassa niddiṭṭhasamādhibhāvanādhikāre.

此处增说“修习心与慧”，指明修行者住持坚定禅定之特性。此为修习禅定所依心与慧之职责（参考语录：论集1.23,192；律藏22；中部经藏2.1.9）。

§403

403.Tasmāti yasmā sāvakānaṃ pubbenivāsānussaraṇaṃ idhādhippetaṃ, tasmā. Evanti yathā te anussaranti, evaṃ anussaritukāmena. Heṭṭhā tīsu jhānesu yathārahaṃ pītisukhehi kāyacittānaṃ sampīnanāya ‘‘cattāri jhānāni samāpajjitvā’’ti vuttaṃ, aññathā pādakajjhānameva samāpajjitabbaṃ siyā. Yāya nisajjāya nisinnassa anussaraṇārambho, sā idha sabbapacchimā nisajjā. Tato āsanapaññāpananti tato nisajjāya purimakaṃ āsanapaññāpanaṃ āvajjitabbanti sambandho. Esa nayo sesesupi . Bhojanakālotiādīsu kālasīsena tasmiṃ tasmiṃ kāle katakiccamāha. Cetiyaṅgaṇabodhiyaṅgaṇavandanakāloti cetiyaṅgaṇabodhiyaṅgaṇesu cetiyabodhīnaṃ vandanakālo. Sakalaṃ rattindivanti accantasaṃyoge upayogavacanaṃ.

403.由此以往，众弟子之回忆前行世，于此处显现，故此有意忆念回想。正如下三禅定中，清净喜乐中全神贯注，称为“已入四禅”。若不然，应只入足趾定。起始坐定之念，乃前世一切回忆所在坐处。由此发起坐处之明识。此法理亦延伸至诸时段，如食时等，乃时序之功能。又如供养佛陀及圣地祈敬时间，供养诸圣地佛塔之功德供养时间。昼夜一切时间，皆可于其合宜处加以使用。

Kiñci kiccaṃ. Ettakenāti pādakajjhānasamāpajjanena. Pādakajjhānañhi satthakassa viya nisānasilā satipaññānampi nisitabhāvāvahaṃ. Yaṃ tassa, tā taṃ samāpajjanena paramanepakkappattā honti. Tenāha ‘‘dīpe jalite viya pākaṭaṃ hotī’’ti, andhakāraṭṭhāneti adhippāyo. Purimabhaveti imassa bhavassa anantare purimasmiṃ bhave. Pavattitanāmarūpanti attano paccayehi pavattitanāmarūpaṃ. Tañca kho paṭhamaṃ rūpaṃ āvajjitvā nāmaṃ āvajjitabbaṃ. Paṭhamaṃ nāmaṃ āvajjitvā pacchā rūpanti apare. Pahotīti sakkoti. Paṇḍito nāma imissā abhiññābhāvanāya katādhikāro.

稍有须行之事，谓仅仅入足趾定即可。足趾定相似于师者之心，分别并具正念慧，能够保持安住。借此入定，得最上成就。由此说“如灯在灯中显现明亮”，此即暗处之光明比喻。此前世，即今生之前生之间。流转自名色，依缘生灭。首先须确立形色，继而名依附而立。所谓强者，乃指慧之修炼成就者。

‘‘Aññaṃ uppanna’’nti idaṃ aññasmā kammabhavā añño upapattibhavo uppannoti katvā vuttaṃ addhāpaccuppannantarabhāvato. Aññathā ekabhavepi aññamaññameva nāmarūpaṃ uppajjati, niruddhañca appaṭisandhikaṃ. Tenevāha –

“有他生起”，此处谓他生者即受他业感果之生起，谓他生即彼生不同之生；是言彼此不同生起，乃由前因缘断灭生，随缘复起。若不同，则即使同一生，也彼此不同，名色起而后断灭，无续无前续。正如所说——

‘‘Ye niruddhā marantassa, tiṭṭhamānassa vā idha;

“诸已断灭者，无论是死者，或是身生者，

Sabbepi sadisā khandhā, gatā appaṭisandhikā’’ti. (mahāni. 39);

其五蕴皆同，已无续缘。”（《大念处经》39）

Taṃ ṭhānanti taṃ nikkhepaṭṭhānaṃ. Āhundarikanti samantato, upari ca ghanasañchannaṃ sambādhaṭṭhānaṃ. Andhatamamivāti andhakāratimisā viya.

彼处即为断灭之所，即断灭因缘所在处。所谓“阿吁达利”者，谓四面皆障蔽，且上覆厚实遮盖之所，如极深黑暗之境界。

Kūṭāgārakaṇṇikatthāyāti kūṭāgārassa kūṭatthāya. Kūṭāgārassa kaṇṇikā viya pubbenivāsānussatiñāṇaṃ, mahārukkho viya purimabhave cutikkhaṇe pavattanāmarūpaṃ, sākhāpalāsā viya tena sambandhaṃ imasmiṃ bhave paṭisandhicittaṃ, pharasudhārā viya parikammabhāvanā , kammārasālā viya pādakajjhānanti evaṃ upamāsaṃsandanaṃ veditabbaṃ. Kaṭṭhaphālakopamāpi ‘‘yathā nāma balavā puriso odanapacanādiatthaṃ mahantaṃ dāruṃ phālento tassa tacapheggumattaphālane pharasudhārāya vipannāya mahantaṃ dāruṃ phāletuṃ asakkonto dhuranikkhepaṃ akatvā’’tiādinā vuttanayānusārena veditabbā. Tathā kesohārakūpamā.

谓藏经阁之处，藏阁内如藏匣。藏阁似匣之内壁，乃前世记忆智，如大树枝叶下，断灭时飞旋之名色，枝叶间之联系，是生中续起之意向，若利箭般环绕施行。如木匠作坊之脚架，如此种种喻。又如抬木者，虽能抬大木至饭锅之地，然其臂力有限，不得不放下。如是比附，以此明知。又如积发窝中之发。

Pubbenivāsañāṇaṃnāma na hoti atītāsu jātīsu nivutthadhammārammaṇattābhāvā. Tanti pacchimanisajjato pabhuti yāva paṭisandhi pavattaṃ ñāṇaṃ pubbenivāsānussatiñāṇassa parikammabhāvena pavattasamādhinā sampayuttañāṇaṃ parikammasamādhiñāṇaṃ. Taṃ rūpāvacaraṃ sandhāya na yujjatīti taṃ tesaṃ vacanaṃ atītaṃsañāṇaṃ ce, rūpāvacaraṃ adhippetaṃ na yujjati parikammasamādhiñāṇassa kāmāvacarabhāvato. Na hi anantaracuticittassa orato pavattikkhandhe ārabbha rūpāvacaraṃ cittaṃ uppajjatīti pāḷiyaṃ, aṭṭhakathāyaṃ vā āgataṃ atthi. Yesaṃ javanānaṃ purimānīti yojanā. Yadā pana appanācittaṃ hoti, tadāssāti sambandho. Idaṃ pubbenivāsānussatiñāṇaṃ nāmāti kāmaṃ anantarassa bhavassa cutikkhaṇe pavattitanāmarūpaṃ ārammaṇaṃ katvā pavattañāṇaṃ dassitaṃ, taṃ pana nidassanamattaṃ daṭṭhabbaṃ ñāṇasāmaññassa jotitabhāvato. Yatheva hi tato nāmarūpato pabhuti sabbe atītā khandhā, khandhapaṭibaddhā ca sabbo pubbenivāso, evaṃ tassa paṭivijjhanavasena pavattañāṇaṃ pubbenivāsānussatiñāṇaṃ. Tenāha ‘‘tena ñāṇena sampayuttāya satiyā anekavihitaṃ pubbenivāsaṃ anussaratī’’ti.

所谓前世记忆智，不是过去出生灭之断灭体，不是过去果报灭相。此现因后的续起，乃前世记忆智之行设持续含义者，合一勤精禅定而成。若果断灭，断灭后续起不合调。此对前所断灭识集，即舍色类（欲界）故不合。前后相续识之连续，或诸论中无此说。所谓过去现量乃以时程量计。若此断识安止，则会有联结。此谓前世记忆智名，乃欲界不断续生之名色感缘因缘，示此以为智识共相光明。犹如诸名色往昔皆蕴合，诸蕴相续即一切过去，皆前世故，故名记忆智。故曰：“以此智和合之念，忆多过去生。”

§404

404.Ekampi jātinti ekampi bhavaṃ. So hi ekakammanibbatto ādānanikkhepaparicchinno antogadhadhammappabhedo khandhappabandho idha jātīti adhippeto. Tenāha ‘‘ekampi…pe… khandhasantāna’’nti. Parihāyamānoti khīyamāno vinassamāno. Kappoti asaṅkhyeyyakappo. So pana atthato kālo, tadā pavattamānasaṅkhāravasenassa parihāni veditabbā. Vaḍḍhamāno vivaṭṭakappoti etthāpi eseva nayo. Yo pana ‘‘kālaṃ khepetī’’ti, ‘‘kālo ghasati bhūtāni, sabbāneva sahattanā’’ti (jā. 1.2.190) ca ādīsu kālassāpi khayo vuccati, so idha nādhippeto aniṭṭhappasaṅgato. Saṃvaṭṭanaṃ vinassanaṃ saṃvaṭṭo, saṃvaṭṭato uddhaṃ tathā ṭhāyī saṃvaṭṭaṭṭhāyī. Taṃmūlakattāti taṃpubbakattā. Vivaṭṭanaṃ nibbattanaṃ, vaḍḍhanaṃ vā vivaṭṭo.

一切众生仅有一生，世间仅存一有。一者者，以一业所缘，分别取舍，断尽内里灾害分别，五蕴束缚，故称此处为生。故云「一切众生唯此一生五蕴相续」。『离散』之意谓衰退，消亡，灭尽。所谓『劫』者，无数劫之总称。劫为时间之实义，应观现行行习之消减。增长谓减少之前，复称为增长。谓「消劫」者，「时间」吞噬一切众生，如《生经》（jā. 1.2.190）所云：「时间侵蚀众生者，众生俱因时间而灭」，此属于非为实义，非正义观。所谓循环或灭尽，循环起因，及其所在之循环起所。其根本即先时根本。增长者即展开，开展，是增长也。

Tejosaṃvaṭṭo āposaṃvaṭṭo vāyosaṃvaṭṭoti evaṃ saṃvaṭṭasīmānukkamena saṃvaṭṭesu vattabbesu tathā avatvā ‘‘āposaṃvaṭṭotejosaṃvaṭṭovāyosaṃvaṭṭo’’ti vacanaṃ saṃvaṭṭakamahābhūtadesanānupubbiyāti keci. Saṃvaṭṭānupubbiyāti apare. Āpena saṃvaṭṭo āposaṃvaṭṭo. Saṃvaṭṭasīmāti saṃvaṭṭamariyādā.

增长者谓力量增长，水分增长，气息增长。乃按增长界限之相，诸增长中运作，如说「水分增长、力量增长或气息增长」，乃是关于增长大要义之初渐说法。又谓增长初渐者。由水生增长，谓水量增长。增长界限即增长分界。

Saṃvaṭṭatīti vinassati. Sadāti sabbakālaṃ, tīsupi saṃvaṭṭakālesūti attho.

增长谓灭尽。恒时恒常，三种增长时，此义故是。

‘‘Ekaṃ buddhakhetta’’nti idha yaṃ sandhāya vuttaṃ, taṃ niyametvā dassetuṃ ‘‘buddhakhettaṃ nāma tividha’’ntiādi vuttaṃ. Yattake ṭhāne tathāgatassa paṭisandhiñāṇānubhāvo puññaphalasamuttejito saraseneva pathavī vijambhati, taṃ sabbampi buddhaṅkurassa nibbattanakhettaṃ nāmāti āha ‘‘jātikhettaṃ dasasahassacakkavāḷapariyanta’’nti. Ānubhāvo vattatīti idha iddhimā cetovasippatto āṇākhettapariyāpanne yattha katthaci cakkavāḷe ṭhatvā attano atthāya parittaṃ katvā tattheva aññaṃ cakkavāḷaṃ gatopi kataparitto eva hoti. Atha vā tattha ekacakkavāḷe ṭhatvā sabbasattānaṃ atthāya paritte kate āṇākhette sabbasattānaṃ abhisambhuṇātveva parittānubhāvo tattha devatāhi parittāṇāya sampaṭicchitabbato. Yaṃ visayakhettaṃ sandhāya ekasmiṃyeva khaṇe sarena abhiviññāpanaṃ, attano rūpadassanañca paṭijānantena bhagavatā ‘‘yāvatā vā pana ākaṅkheyyā’’ti (a. ni. 3.81) vuttaṃ. Yatthāti yasmiṃ anantāparimāṇe visayakhette. Yaṃ yaṃ tathāgato ākaṅkhati, taṃ taṃ jānāti ākaṅkhāmattapaṭibaddhavuttitāya buddhañāṇassa. Saṇṭhahantanti vivaṭṭamānaṃ jāyamānaṃ.

「一佛地」者，指约定所说之处。令其有别显现者说「佛地谓三种」。于其处，如来再来智慧能者受感，善果遂现，犹如水澄彻土面，谓为佛种安住之灭尽地。曰「生地，据十千圈地界」。念感现行是也。此智慧力由定心得，称为「莲地包围」。在某地如被圈而保护取，为自身利益而作保护，在他圈行保护亦然。或于某圈安住造为众生保护莲地，众生因此得到加持，诸天亦受加持以护其。曰「就一地点成显示，以诸众生觉知，彼以世尊示现其色身」。乃言「恒至若是期待」。即如来愿知悉，悉了其所期待之物，皆能知悉。所谓集成谓生及展开。

§405

405.Gokhāyitakamattesūti gohi khāditabbappamāṇesu. Yanti yasmiṃ samaye. Pupphaphalūpajīviniyo ca devatā brahmaloke nibbattantīti sambandho.

「七谷谷量」者，即谷物应食之量。乃以何者为时。据以何时。花果生殖的天人亦于梵天界中产生者，谓之相关。

Etesanti ‘‘vassūpajīvino’’tiādinā vuttasattānaṃ. Tatthāti brahmaloke. So ca kho parittābhādibrahmaloko veditabbo. ‘‘Paṭiladdhajjhānavasenā’’ti vatvā jhānappaṭilābhassa sambhavaṃ dassetuṃ ‘‘tadā hī’’tiādi vuttaṃ. Lokaṃ byūhenti sampiṇḍentīti lokabyūhā. Te kira disvā manussā tattha tattha ṭhitāpi nisinnāpi saṃvegajātā, sambhamappattā ca hutvā tesaṃ āsanne ṭhāne sannipatanti. Sikhābandhassa muttatāya muttasirā. Ito cito ca vidhūyamānakesatāya vikiṇṇakesā. Lokavināsabhayena sokavantacittatāya ativiya virūpavesadhārino. Mārisāti devānaṃ piyasamudācāro. Kathaṃ panete kappavuṭṭhānaṃ jānantīti? Dhammatāya sañcoditāti ācariyā. Tādisanimittadassanenāti eke. Brahmadevatāhi uyyojitāti apare.

此谓为「雨中生天」等多天说者，即在梵天界中。此梵天界应观为守护及救护之所。谓「正得禅力」者，示此禅定得成即发。昔时云云。世间展现密集，名为世间密集。若人见之，即便坐卧，亦生惶惶，死者当时聚集以共处其地。头发女子束髻，散发男子；此众生因惧世间毁灭，而心忧怨恐，故形貌极为难堪。魔者谓众天所好招待者。如何知此劫兴起？缘法促进而知。此说明缘由之义，一说由梵天神引发，一说由他所激励。

Mettādīnīti mettāmanasikārādīni kāmāvacarapuññāni. Devaloketi kāmadevaloke. Devānaṃ kira sukhasamphassavātaggahaṇaparicayena vāyokasiṇe jhānāni sukheneva ijjhanti. Tena vuttaṃ ‘‘vāyokasiṇe parikammaṃ katvā jhānaṃ paṭilabhantī’’ti. Tadaññe panāti āpāyike sandhāyāha. Tatthāti devaloke.

『慈』诸类者，谓慈心专注等，为欲界善业。『天界』者，即欲天。天人因其乐受触境的把持和认识而喜好空入，故入禅定而乐。由此故言：“修行空入，成就禅定。”又有异说指堕落趣境难定者，谓即天界。

Dutiyo sūriyoti dutiyaṃ sūriyamaṇḍalaṃ. Sattasūriyanti sattasūriyapātubhāvasuttaṃ. Pakatisūriyeti kappavuṭṭhānakālato pubbe uppannasūriyavimāne. Kappavuṭṭhānakāle pana yathā aññe kāmāvacaradevā, evaṃ sūriyadevaputtopi jhānaṃ nibbattetvā brahmalokaṃ upapajjati, sūriyamaṇḍalaṃ pana pabhassaratarañceva tejavantatarañca hutvā pavattati. Taṃ antaradhāyitvā aññameva uppajjatīti apare. Gaṅgā yamunā sarabhū aciravatī mahīti imā pañca mahānadiyo.

『第二日轮』者，谓第二日轮轮。『七日轮』者，指七日轮照之现象经文。『雀日轮』者，谓劫起始时先出现的日轮天。劫起时，如他欲界天，日轮天子亦入禅定，灭定后生于梵天界。日轮更比他日轮光亮耀目，转动如火光燃烧。此日轮隐没后他日轮即现，谓第二说。『恒河』『耶穆那』『萨罗谷』『阿迟罗』等为五大江河之名。

Pabhavāti uppattiṭṭhānabhūtā. Haṃsapātanoti mandākinimāha.

『起』者，谓生起、存在。『鸿飞』者，称为曼陀迦之飞翔。

Na saṇṭhātīti na tiṭṭhati.

『不集』者，不停留、不断在。

Pariyādinnasinehanti parikkhīṇasinehaṃ. Yāya āpodhātuyā tattha tattha pathavīdhātu ābandhattā sampiṇḍatā hutvā tiṭṭhati, sā chasūriyapātubhāvena parikkhayaṃ gacchati. Yathā cidanti yathā ca idaṃ cakkavāḷaṃ. Evaṃ koṭisatasahassacakkavāḷānipīti vipattimahāmeghuppattito paṭṭhāya idha vuttaṃ sabbaṃ kappavuṭṭhānaṃ, taṃ tattha atidisati.

『围闭灭』者，谓围闭灭尽。谓水元素萎尽，地元素积结坚固而立，彼即因日轮破坏境而消灭。如云散亦如此大劫云生句，说明一切劫起，皆于此地过甚。

Palujjitvāti chijjitvā. Saṅkhāragatanti bhūtupādāyappabhedaṃ saṅkhārajātaṃ. Sabbasaṅkhāraparikkhayāti jhāpetabbasaṅkhāraparikkhayā. Sayampi saṅkhāragataṃ samānaṃ indhanābhāvato chārikampi asesetvā niḍḍahitvā vūpasamatīti āha ‘‘sappi…pe… nibbāyatī’’ti.

『折断了』者，谓断除。『属行者』者，谓行蕴和根本地等。谓如燃尽的柴火，余灰灰灭，因此说：“牙齿……灭尽。”

§406

406.Dīghassaaddhunoti saṃvaṭṭaṭṭhāyīasaṅkhyeyyakappasaṅkhātassa dīghassa kālassa accayena . Tālakkhandhādīti ādi-saddena sākasālādirukkhe saṅgaṇhāti. Ghanaṃ karotīti visarituṃ adatvā piṇḍitaṃ karoti. Tenāha ‘‘parivaṭuma’’nti, vaṭṭabhāvena paricchinnaṃ. Tanti udakaṃ. Assāti vātassa. Vivaraṃ detīti yathā ghanaṃ karoti sampiṇḍeti, evaṃ tattha antaraṃ deti. Parikkhayamānanti pubbe yāva brahmalokā ekoghabhūtena vātena parisosiyamānatāya parikkhayaṃ gacchantaṃ. Brahmaloko pātubhavatīti yojanā. Brahmalokoti ca paṭhamajjhānabhūmimāha. Upari catukāmāvacaradevalokaṭṭhāneti yāmadevalokādīnaṃ catunnaṃ patiṭṭhānaṭṭhāne. Cātumahārājikatāvatiṃsabhavanānaṃ pana patiṭṭhānaṭṭhānāni pathavīsambandhatāya na tāva pātubhavanti.

406.『经过漫长时光』者，即经过被称为收缩住劫的无数劫之漫长岁月。『多罗树干等』者，『等』字摄入娑罗树等诸木。『使之凝聚』者，不令散开而使之团聚。因此说『圆形』，即以圆形状态所界限者。『水』即水也。『风』即风之意。『给予空隙』者，如其使之凝聚、团聚，同样在彼处给予间隙。『正在消耗』者，先前因从梵天界以下融为一体之风所蒸干而趋于消耗。『梵天界显现』，此为连结语义。『梵天界』者，此处是指初禅地。『在四欲界天处所之上方』者，即夜摩天等四重天的立足之处。然而四大天王天与三十三天之居所，因与地相连之故，此时尚未显现。

Rundhantīti yathā heṭṭhā na bhassati, evaṃ nirodhenti.

“Rundhantīti”如下方有塞物无法发声，谓意阻止、止息、烦闷的意思。

‘‘Paṭhamatarābhinibbattā’’ti idaṃ āyukkhayassa sambhavadassanaṃ, tena dvinnaṃ, catunnaṃ, aṭṭhannaṃ vā kappānaṃ ādimhi nibbattāti dasseti. Tatoti ābhassarabrahmalokato. Parittābhaappamāṇābhāpi hi ābhassaraggahaṇeneva saṅgahaṃ gacchanti. ‘‘Te honti sayaṃpabhā antalikkhacarā’’ti idaṃ upacārajjhānapuññassa mahānubhāvatāya vuttaṃ. Āluppakārakanti ālopaṃ katvā katvāti vadanti, āluppanaṃ vilopaṃ katvāti attho.

『最先生起者』，此语是为显示由寿尽而产生之情况，藉此示明：于二劫、四劫或八劫之初即已生起。『从彼处』者，即从光音梵天界。少光天与无量光天，亦皆由『光音』一词所摄入。『彼等具有自身光明，遨游于虚空』，此乃就近行定之福德所具大威力而说。『逐块取食』者，谓取一块又一块，其意为：使之碎裂、破坏而取食。

Haṭṭhatuṭṭhāti ativiya haṭṭhā uppilāvitacittā. Nāmaṃ karontīti tathā voharanti.

“Haṭṭhatuṭṭhāti”谓极为高大、昂昂不平的心志。谓以名字称之，也以此心志为行为。

Sinerucakkavāḷahimavantapabbatāti ettha dīpasamuddāpīti vattabbaṃ. Tathā hi vakkhati ‘‘ninnaninnaṭṭhāne samuddā, samasamaṭṭhāne dīpā’’ti. Thūpathūpāti unnatunnatā.

关于须弥山、轮围山、雪山等，此处亦应说『包括洲与海』。如下文将说：『于低洼之处有海，于平坦之处有洲。』『重重叠叠』者，即高高隆起之状。

Atimaññantīti atikkamitvā maññanti, hīḷentīti attho. Teneva nayenāti ‘‘ekacce vaṇṇavanto hontī’’tiādinā (dī. ni. 3.123) vuttena nayeneva. Padālatāti evaṃnāmikā latājāti. Tassā kira pārāsavajāti gaḷocīti vadanti. Akaṭṭhe eva bhūmippadese paccanako akaṭṭhapāko. Akaṇoti kuṇḍakarahito.

『轻慢』者，即超越而思量，其义为鄙视。『依照同一方式』者，即依照『有些人变得端正美丽』等所说之同一方式。『巴达喇藤』[Pali: Padālatā]者，为如此名称之藤类植物。据说，此植物之另一称谓，即所谓葛勒吉[Pali: gaḷocī]。『无需耕作之处即可生长』者，在无需耕作之地面处自然成熟。『无糠』者，即去除了谷壳。

Sumanasaṅkhātajātipupphasadiso sumanajātipupphasadiso. Yo yo raso etassāti yaṃyaṃraso, odano, taṃ yaṃyaṃrasaṃ, yādisarasavantanti attho. Rasapathavī, bhūmipappaṭako, padālatā ca paribhuttā sudhāhāro viya khuddaṃ vinodetvā rasaharaṇīhi rasameva brūhentā tiṭṭhanti, na vatthuno sukhumabhāvena nissandā, sukhumabhāveneva gahaṇindhanameva ca honti. Odano pana paribhutto rasaṃ vaḍḍhentopi vatthuno oḷārikabhāvena nissandaṃ vissajjento passāvaṃ, kasaṭañca uppādetīti āha ‘‘tato pabhuti muttakarīsaṃ sañjāyatī’’ti. Purimattabhāvesu pavattaupacārajjhānānubhāvena yāva sattasantāne kāmarāgavikkhambhanavego na samito, na tāva balavakāmarāgūpanissayāni itthipurisindriyāni pāturahesuṃ. Yadā panassa vicchinnatāya balavakāmarāgo laddhāvasaro ahosi, tadā tadupanissayāni tāni sattānaṃ attabhāvesu sañjāyiṃsu. Tena vuttaṃ ‘‘purisassa…pe… pātubhavatī’’ti. Tenevāha ‘‘tatra suda’’ntiādi.

『Sumanasaṅkhātajātipupphasadiso』者，即『以闻名称为苏摩那花之类』之义。『Sumanajātipupphasadiso』者，即『以苏摩那类花为相似』之义。所谓各种甘露之味，包含粥饭等各味，皆称之为味。味者，即构成味道之土地、土壤、足迹等被沾染之属，若如饮涤甘露般，稍许滋润，即以去味之气息扩散而存在，非依赖于物质之微细，而且唯依微细之性为内涵，若同细微燃料般。因此粥饭虽能增长味，但依赖于物质而释出气味，生起粗涩，乃至发臭，故谓之“此处由此生，令其散逸”。于此前行法门，因依循往昔状态之修行而生起禅定，致欲念未绝，情欲波动不能制止，因而使男女根身及其能力不能得以发挥。唯当欲望强盛断尽，机会成熟之时，众生自身状态得以显现。由此说有言“男女之力……得以显现”。且又云“正是在此处”等辞。

Alasajātikassāti sajjukameva taṇḍulaṃ aggahetvā paradivasassatthāya gahaṇena alasapakatikassa.

『Alasajātikassa』者，即『稻米未熟之种』之意，比喻不成熟而稀薄之气。此谓入口微薄，难以滋润叶腹，故称欠缺之境局。

Anutthunantīti anusocanti. Sammanneyyāmāti samanujāneyyāma. Noti amhesu. Sammāti sammadeva yathārahaṃ. Khīyitabbanti khīyanārahaṃ nindanīyaṃ. Garahitabbanti hīḷetabbaṃ.

『叹息』者，即随之悲伤。『我们应当认同』者，即我们应当同意。『于我们之中』者，即在我们当中。『正确地』者，即恰如其分地如法地。『应当受到批评』者，即值得被批评、应当受到谴责者。『应当受到诃责』者，即应当被鄙视者。

Ayameva bhagavā paṭibalo paggahaniggahaṃ kātunti yojanā. Rañjetīti saṅgahavatthūhi sammadeva rameti pīṇeti.

此谓世尊坚定具足，作出紧密团结之约。『Rañjeti』者，即共聚事物，真实而欢喜之意。

Vivaṭṭaṭṭhāyīasaṅkhyeyyaṃ catusaṭṭhiantarakappasaṅgahaṃ. Vīsatiantarakappasaṅgahanti keci. Sesāsaṅkhyeyyāni kālato tena samappamāṇāneva.

此为时期所属称谓，谓四十六中间劫之聚合。稍有差异者谓二十中间劫之聚合。余数无定，以时间衡量，彼时即彼。

§407

407.Mahādhārāhīti tālasālakkhandhappamāṇāhi mahatīhi khārudakadhārāhi. Samantatoti sabbaso. Pathavitoti pathaviyā heṭṭhimantato pabhuti. Tena hi khārudakena phuṭṭhaphuṭṭhā pathavīpabbatādayo udake pakkhittaloṇasakkharā viya vilīyanteva, tasmā pathavīsandhārudakena saddhiṃ ekūdakameva taṃ hotīti keci. Apare ‘‘pathavīsandhārakaṃ udakakkhandhañca udakasandhārakaṃ vāyukkhandhañca anavasesato vināsetvā sabbattha sayameva ekoghabhūtaṃ tiṭṭhatī’’ti vadanti, taṃ yuttaṃ. Tayopi brahmaloketi parittābhaappamāṇābhaābhassarabrahmaloke, tayidaṃ ‘‘ayaṃ pana viseso’’ti āraddhattā vuttaṃ, aññathā ‘‘chapi brahmaloke’’ti vattabbaṃ siyā. Subhakiṇheti ukkaṭṭhaniddesena tatiyajjhānabhūmiyā upalakkhaṇaṃ. Parittāsubhaappamāṇāsubhepi hi āhacca udakaṃ tiṭṭhati. Heṭṭhā ‘‘ābhassare āhacca tiṭṭhatī’’ti etthāpi eseva nayo. Tanti taṃ kappavināsakaudakaṃ. Udakānugatanti udakena anugataṃ phuṭṭhaṃ. Abhibhavitvāti vilīyāpetvā.

『Mahādhārāhīti』谓如巨大的椰子树簇形成大水流。『Samantatoti』谓广泛无碍之义。『Pathavitoti』谓在土地上，此谓于土地下显著之广阔。因这苦水流似于土地群峰之中不断溶解和扩散，故有云：“土地混合苦水，视为一体水也。”另有说：“土地混合水、空气混合水四元素无余而不灭，维持各处且形成一壶水。”此语公允。俱有称为梵天界者，光明宽广无量无边。此谓“此为殊胜”所发言义，亦可说“此即是天堂境界”说法。『Subhakiṇheti』为第三禅境之显著标示，水由于清净明亮而长久驻留。下方谓“由光明而驻”，此亦同理。此谓劫枯水也，即随劫流失。『Udakānugatanti』谓水所引之水，溶解而散布之意。『Abhibhavitāti』谓溶解侵袭之意。

Idamekaṃ asaṅkhyeyyanti idaṃ saṃvaṭṭasaṅkhātaṃ kappassa ekaṃ asaṅkhyeyyaṃ.

此为无量劫，此为称数之劫中之一个无量劫。

§408

408. Thūlaraje apagate eva pathavīnissitaṃ saṇharajaṃ apagacchatīti vuttaṃ ‘‘tato saṇharaja’’nti. Samuṭṭhāpetīti sambandho. ‘‘Visamaṭṭhāne ṭhitamahārukkhe’’ti idaṃ paṭhamaṃ samuṭṭhāpetabbataṃ sandhāya vuttaṃ.

408. 说“巨大城已灭，依地而住之兵器灭去”即谓“随后兵器灭去”。“集结”的意思为关系。“处于不稳定之地坚硬大树”是指应当首先聚集的情形。

Cakkavāḷapabbatampi sinerupabbatampīti mahāpathaviyā viparivattaneneva viparivattitaṃ cakkavāḷapabbatampi sinerupabbatampi vāto ukkhipitvā ākāse khipati. Te cakkavāḷapabbatādayo. Abhihantvāti ghaṭṭetvā. Aññamaññanti ekissā lokadhātuyā cakkavāḷahimavantasineruṃ aññissā lokadhātuyā cakkavāḷādīhīti evaṃ aññamaññaṃ samāgamavasena ghaṭṭetvā. Sabbasaṅkhāragatanti pathavīsandhārakaudakaṃ, taṃsandhārakavātanti sabbaṃ saṅkhāragataṃ vināsetvā sayampi vinassati avaṭṭhānassa kāraṇābhāvato.

世界轮回山乃称为须尼罗山者，如同大地环绕而转动，世界轮回山与须尼罗山被风掀动，升入天空。它们便是世界轮回山等。所谓击打即是敲打、撞击。彼此撞击，是因一个世界空间之世界轮回山、喜马拉雅山，另一个世界空间有世界轮回等诸山，如此彼此因相会而撞击。称为诸行法所住，是指大地所聚集支撑之水分，此为汇集之水气，诸行法皆聚合于此，毁灭时亦随之灭，因失去依止而消散。

§409

409. Yadipi saṅkhārānaṃ ahetuko sarasanirodho vināsakābhāvato, santānanirodho pana hetuvirahito natthi yathā taṃ sattakāyesūti. Bhājanalokassāpi sahetukena vināsena bhavitabbanti hetuṃ pucchati ‘‘kiṃ kāraṇā evaṃ loko vinassatī’’ti. Itaro yathā tattha nibbattanakasattānaṃ puññabalena paṭhamaṃ loko vivaṭṭati, evaṃ tesaṃ pāpabalena saṃvaṭṭatīti dassento ‘‘akusalamūlakāraṇā’’ti āha. Yathā hi rāgadosamohānaṃ adhikabhāvena yathākkamaṃ rogantarakappo, satthantarakappo, dubbhikkhantarakappoti ime tividhā antarakappā vivaṭṭaṭṭhāyimhi asaṅkhyeyyakappe jāyanti, evamete yathāvuttā tayo saṃvaṭṭā rāgādīnaṃ adhikabhāveneva hontīti dassento ‘‘akusalamūlesu hī’’tiādimāha. Ussannatareti ativiya ussanne. Dose ussannatare adhikataradosena viya tikkhatarena khārudakena vināso yuttoti vuttaṃ ‘‘dose ussannatare udakena vinassatī’’ti. Pākaṭasattusadisassa dosassa aggisadisatā, apākaṭasattusadisassa rāgassa khārudakasadisatā ca yuttāti adhippāyena ‘‘dose ussannatare agginā, rāge ussannatare udakenā’’ti kecivādassa adhippāyo veditabbo. Rāgo sattānaṃ bahulaṃ pavattatīti rāgavasena bahuso lokavināso.

409. 虽然诸行无因而灭，因无毁灭之力持故，然生命续有其因缘，不可断灭，如同存在于有情生命中。世间亦须因果地消灭，有人问：“何因令此世界消亡？”他人如是说：对于彼世界，初成世为有福德之人所创建，如此诸世界因善业而兴盛，因其恶业延续轮回，因此说“恶善之根”。譬如贪嗔痴等烦恼增强时，如疾病之盛发与终止、佛法时代之降起与灭亡、饥荒时代之来去，这三种中间时代的变迁，在无数劫中生生不已。如此一切均因贪等烦恼之增强方生。故曰“是恶之根”等。所谓“激盛者”，指极度激烈。因烦恼极盛，如利水猛火般速灭，因“烦恼极盛时，以水灭之”，故有说法：“烦恼极盛时，被水所灭。”现世敌敌等人极盛火，彼此相争，则激烈烦恼之时，如火炽盛，贪欲之盛如水激烈浇灭之，谓之因定。火与贪激烈时，彼此如水激烈灭火，故有“烦恼极盛时火灭於水，贪极盛时灭於火”等不同说，即应于因搭配而分别认知。因贪为众生多所行故，贪气致众生多所灭亡。

§410

410. Evaṃ pasaṅgena saṃvaṭṭādike pakāsetvā idāni yathādhikataṃ nesaṃ anussaraṇākāraṃ dassetuṃ ‘‘pubbenivāsaṃ anussarantopī’’tiādi āraddhaṃ.

410. 如此因缘说起轮回等事，今当更详述他们因果之相续故，称为“回忆前世”等，开始论述。

‘‘Amumhi saṃvaṭṭakappe’’ti idaṃ saṃvaṭṭakappassa ādito pāḷiyaṃ (dī. ni. 1.244) gahitattā vuttaṃ. Tatthāpi hi imassa katipayaṃ kālaṃ bhavādīsu saṃsaraṇaṃ upalabbhatīti. Saṃvaṭṭakappe vā vaṭṭamānesu bhavādīsu imassa upapatti ahosi, taṃdassanametaṃ daṭṭhabbaṃ. Atha vā amumhi saṃvaṭṭakappeti ettha vā-saddo luttaniddiṭṭho daṭṭhabbo, tena ca aniyamatthena itarāsaṅkhyeyyānampi saṅgaho siddho hoti. Bhave vātiādīsu kāmādibhave vā aṇḍajādiyoniyā vā devādi gatiyā vā nānattakāyanānattasaññīādiviññāṇaṭṭhitiyā vā sattāvāse vā khattiyādi sattanikāye vā. Āsinti ahosiṃ. Vaṇṇasampattiṃ vāti vā-saddena vaṇṇavipattiṃ vāti dasseti.

此“于此轮回劫”言，是由巴利经集录断句所引。然此间或有若干时间，生死轮回尚存。轮回劫之中，生死确有起始，此理当观。或说“此即轮回劫”，因“轮”语含指流转之义，盖谓诸无量劫之集成。故收集无数，众多亦成此轮回劫。生死轮回者，或为欲界生、蛋生子之起、天道转生、形态差异、无我识处等相续存续众生之集转。曾有争论。此语“轮劫”或亦指出轮之变迁，自称含容多色异境，说明“轮”名由此。

Sālimaṃsodanāhāro vā gihikāle. Pavattaphalabhojano vā tāpasādikāle. Sāmisā gehassitā somanassādayo. Nirāmisā nekkhammassitā. Ādi-saddena vivekajasamādhijasukhādīnaṃ saṅgaho.

「尸利肉索多那」就是世俗人家中的日常饮食。或谓「波瓦达波罗般若」者，为苦行时期的饮食。持有家产的人在家安居，感得心情愉悦；而舍弃家产出家者则非如此。因初始之音，汇聚由离群寂静而生的禅定喜乐等诸种幸福。

‘‘Amutrāsi’’ntiādinā sabbaṃ yāvadicchakaṃ anussaraṇaṃ dassetvā idāni aññathā atthaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha amutrāsinti sāmaññaniddesoyaṃ, byāpanicchālopo vā, amutra amutrāsinti vuttaṃ hoti. Anupubbena ārohantassa yāvadicchakaṃ anussaraṇanti ettha ārohantassāti paṭilomato ñāṇena pubbenivāsaṃ ārohantassa. Paccavekkhaṇanti anussaritānussaritassa paccavekkhaṇaṃ, na anussaraṇaṃ. Itīti vuttatthanidassanaṃ. Tañca kho yathārahato, na yathānupubbatoti dassento ‘‘nāmagottavasenā’’tiādimāha. Vaṇṇādīhīti vaṇṇāhāravedayitāyuparicchedehi. Odātotīti ettha iti-saddo ādiattho, pakārattho vā, tena evamādi evaṃpakāranānattatoti dassitaṃ hoti.

所谓「无处所之处」等语，当逐一细察其全部含义，且详细说明法义。此处之「无处所」通说泛指，或可称为非彼所彼彼亦无处所。逐渐往上攀升，直至所谓无处所者，即是逆顺智慧所证过去世之境界。复审者谓既有审察亦有被审察之分别，而非单纯的追忆，故此乃意指理解之显示。又为了说明其真实之义，论说此不是随顺之法而是随理之法，因此说「非名称血统依存」等。以色彩等形象作比喻说说增益知识之作用。称「上扬」即此言语自为起始或示现之义，无其它训示。

Pubbenivāsānussatiñāṇakathāvaṇṇanā niṭṭhitā. · 宿住随念智论注解已毕。

Cutūpapātañāṇakathāvaṇṇanā死生智论注解。

§411

411.Cutiyāti cavane. Upapāteti upapajjane. Samīpatthe cetaṃ bhummavacanaṃ, cutikkhaṇasāmantā, upapattikkhaṇasāmantā cāti vuttaṃ hoti. Tathā hi vakkhati ‘‘ye pana āsannacutikā’’tiādi (visuddhi. 2.411). Dibbacakkhuñāṇeneva sattānaṃ cuti ca upapatti ca ñāyatīti āha ‘‘dibbacakkhuñāṇatthanti vuttaṃ hotī’’ti. Dibbasadisattātiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Ayaṃ pana viseso – tattha ‘‘sotadhātū’’ti padaṃ apekkhitvā itthiliṅgavasena vuttaṃ, idha napuṃsakaliṅgavasena vattabbaṃ. Tattha ca ālokapariggahena payojanaṃ natthi, idha atthīti vuttaṃ ‘‘ālokapariggahena mahājutikattāpi dibba’’nti, kasiṇālokānuggahena pattabbattā, sayaṃ ñāṇālokapharaṇabhāvena ca mahājutikabhāvatoti attho. Mahājutikampi hi ‘‘dibba’’nti vuccati ‘‘dibbamidaṃ byamha’’ntiādīsu. Mahāgatikattāti mahanīyagamanattā, vimhayanīyapavattikattāti attho. Vimhayanīyā hissa pavatti tirokuṭṭādigatarūpadassanato. ‘‘Dibbasadisattā’’ti ca hīnūpamādassanaṃ devatānaṃ dibbacakkhutopi imassa mahānubhāvattā. Tena dibbacakkhulābhāya yogino parikammakaraṇaṃ tappaṭipakkhābhibhavassa atthato tassa vijayicchā nāma hoti, dibbacakkhulābhī ca iddhimā devatānaṃ vacanaggahaṇakkhamanadhammadānavasena mahāmoggallānattherādayo viya dānaggahaṇalakkhaṇe, vohāre ca pavatteyyāti evaṃ vihāravijayicchāvohārajutigatisaṅkhātānaṃ atthānaṃ vasena imassa abhiññāñāṇassa dibbacakkhubhāvasiddhito . Saddavidū ca tesu eva atthesu divu-saddaṃ icchantīti vuttaṃ ‘‘taṃ sabbaṃ saddasatthānusārena veditabba’’nti.

「次」是指消亡；「生」是指产生。近者谓此地是地界所在，次即消亡之前时刻，生即生起之时刻。故「接近此处」者，即意指消亡与生起之互临。是说「那些临近消亡者」(经净地2部，第411页)。「天眼之智慧」专知众生之消亡与生起，故云「以天眼之智慧为意」。所说之「天色众生」等名，以下文所阐述的义。此处用阳性而非阴性，此乃语言习惯。有时称为某法无所表征之性质，此例即说明无他义。欲以诸种起始终结之因宣说。天眼之能见，乃天人德量广大者之显现，故有得此眼者需勤修功课。得此天眼者名为具智慧者，具此能力者如大马哈摩嘎喇那等圣者。以天眼见法，当悉依声音理，即曰「应随音声智慧而知一切」。

Dassanaṭṭhenāti rūpadassanabhāvena. Cakkhunā hi sattā rūpaṃ passanti. Yathā maṃsacakkhu viññāṇādhiṭṭhitaṃ samavisamaṃ ācikkhantaṃ viya pavattati, na tathā idaṃ. Idaṃ pana sayameva tato sātisayaṃ cakkhukiccakārīti āha ‘‘cakkhukiccakaraṇena cakkhumivātipi cakkhū’’ti. ‘‘Diṭṭhivisuddhihetuttā’’ti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘yo hī’’tiādi vuttaṃ. Ucchedadiṭṭhiṃ gaṇhāti parato upapattiyā adassanato etthevāyaṃ satto ucchinno, evamitarepīti. Navasattapātubhāvadiṭṭhiṃ gaṇhāti lābhī adhiccasamuppattiko viya. Buddhaputtā passantiyevāti uttarapadāvadhāraṇaṃ, na purimapadāvadhāraṇaṃ. Evaṃ hi jayaddisajātakādīhi avirodho siddho hoti.

所说之「见」是以形色显现而言。众生以眼见形而分别。若以肉眼所执着识相颠倒，则非此义。此处乃自他摄集之眼力作业者，故云「以眼力作为眼」，也称「见净之由缘」。简而言之，即所说「其人等见」之涵义。灭见是由他起生起者的无见，故取灭见者为断灭，因而称之为灭见。得此新七种圣感者则为获得高天之生。佛子种种经响无碍地证明之。

Manussānaṃ idanti mānusakaṃ, manussānaṃ gocarabhūtaṃ rūpārammaṇaṃ. Tadaññassa pana dibbatirohitātisukhumādibhedassa rūpassa dassanato atikkantamānusakaṃ. Evarūpañca manussūpacāraṃ atikkantaṃ nāma hotīti āha ‘‘manussūpacāraṃ atikkamitvā rūpadassanenā’’ti. Evaṃ visayamukhena dassetvā idāni visayīmukhena dassetuṃ ‘‘mānusakaṃ vā’’tiādi vuttaṃ. Tatthāpi maṃsacakkhātikkamo tassa kiccātikkameneva daṭṭhabbo.

人所称为「人所共通」的是适合人类视执的境界对象。若超越此界，是因对此细微微妙差别的了知，超越了常人为执著的境界而不共处，故称「超越人世的所执境界」。此义应明说。今释此，所以说「或称为人所共通境界」等语。若超过肉眼范围，则视为超越此义之「任务超越」。

Dibbacakkhunāti dibbacakkhuñāṇenapi. Daṭṭhuṃ na sakkā khaṇassa atiittaratāya atisukhumatāya kesañci rūpassa. Apica dibbacakkhussa paccuppannaṃ rūpārammaṇaṃ, tañca purejātapaccayabhūtaṃ, na ca āvajjanaparikammehi vinā mahaggatassa pavatti atthi, nāpi uppajjamānameva rūpaṃ ārammaṇapaccayo bhavituṃ sakkoti, bhijjamānaṃ vā. Tasmā ‘‘cutūpapātakkhaṇe rūpaṃ dibbacakkhunā daṭṭhuṃ na sakkā’’ti suvuttametaṃ. Yadi dibbacakkhuñāṇaṃ rūpārammaṇameva, atha kasmā ‘‘satte passatī’’ti vuttanti? Yebhuyyena sattasantānagatarūpadassanato evaṃ vuttaṃ. Sattagahaṇassa vā kāraṇabhāvato vohāravasena vuttantipi keci. Te cavamānāti adhippetāti sambandho. Evarūpeti na cutūpapātakkhaṇasamaṅginoti adhippāyo.

天眼者即凭天眼之智慧观察。非瞬间之察见，因瞬即即逝及极为微妙之形色。即使现前之所执境界，亦由前世之因缘而来。非凭邪法等所得之现象，亦非仅因当前现象而成。故云「临终生起之际，天眼见色非能」。若天眼仅能见境界，为何能说「此众生可见」？此依众生续存之根本所显色相而说。或以众生之真假因缘，亦有因缘关系说。所谓众生变化者，即谓心识之和合。因缘如是，非临终生起时之观见同一无异。

Mohūpanissayaṃ nāma kammaṃ nihīnaṃ nihīnaphalaṃ hotīti āha ‘‘mohanissandayuttattā’’ti. Tabbiparīteti tassa hīḷitādibhāvassa viparīte , ahīḷite anohīḷite anoññāte anavaññāte cittīkateti attho. Suvaṇṇeti sundaravaṇṇe. Dubbaṇṇeti asundaravaṇṇe. Sā panāyaṃ suvaṇṇadubbaṇṇatā yathākkamaṃ kammassa adosadosūpanissayatāya hotīti āha ‘‘adosanissandayuttattā’’tiādi. Sundaraṃ gatiṃ gatā sugatāti āha ‘‘sugatigate’’ti, sugatiṃ upapanneti attho. Alobhajjhāsayā sattā vadaññū vigatamaccherā alobhūpanissayena kammunā subhagā samiddhā hontīti āha ‘‘alobhanissandayuttattā vā aḍḍhe mahaddhane’’ti. Dukkhaṃ gatiṃ gatā duggatāti āha ‘‘duggatigate’’ti. Lobhajjhāsayā sattā luddhā maccharino lobhūpanissayena kammunā duggatā durupetā hontīti āha ‘‘lobhanissandayuttattā vā dalidde appannapāne’’ti.

所谓‘‘愚痴为依止之业，必得愚痴之果’’者，谓业因执取愚痴为依止。此中‘‘反义之谓’’即指该业违背懈怠等业态，分别为未懈怠者、不懈怠者、非互懈怠者、不相坏者心所。 ‘‘苏伐那’’者，指美好色泽；‘‘毒伐那’’者，指不美色。此两者谓色泽之美丑，正如业对嗔愤等为依止有不同，故言‘‘嗔怒为依止之业’’等。谓‘往美妙之境’，指行至善趣，此言‘‘善趣已至’’，意谓现已得善趣。无贪等心为遍知者，灭除杂染，因无贪依止之业成就美好功德，故言‘‘无贪为依止之业或以巨富加持之’’。苦难之境为‘‘恶趣已至’’，谓贪欲等心陷入愚痴，因执取贪依止之业所以恶趣堕落，谓‘‘贪为依止之业或以贫乏微薄之饮食为资粮’’。

Upacitanti phalāvahabhāvena kataṃ. Yathā kataṃ hi kammaṃ phaladānasamatthaṃ hoti, tathā kataṃ upacitaṃ. Cavamānetiādīhi dibbacakkhukiccaṃ vuttanti visayamukhena visayībyāpāramāha. Purimehīti vā ‘‘dibbena cakkhunā’’tiādīni padāni sandhāya vuttaṃ. Ādīhīti ettha ca-saddo luttaniddiṭṭho . Tasmā ‘‘dibbena…pe… passatī’’ti imehi, ‘‘cavamāne’’tiādīhi ca dibbacakkhukiccaṃ vuttanti attho.

所谓依止，指因果功用俱全之业。譬如一业因能生果效，故谓之依止。此处借‘‘兜摩难迦’’等，乃为说明天眼通等神通功用之作用界境。所谓古时，即‘‘以神眼’’等词汇标识。 ‘‘等’’字此即动词过了时态故，此等语句即谓借‘‘神眼等观见’’说明天眼通之功能所在。

Iminā pana padenāti ‘‘yathākammūpage satte pajānātī’’ti iminā vākyena. Idha bhikkhūti imasmiṃ sāsane bhikkhu, dibbacakkhuñāṇalābhīti adhippāyo. So ca dibbacakkhuñāṇalābhī nerayike ca satte paccakkhato disvā ṭhito. Evaṃ manasi karotīti tesaṃ nerayikānaṃ nirayasaṃvattaniyassa kammassa ñātukāmatāvasena pādakajjhānaṃ samāpajjitvā vuṭṭhāya parikammavasena manasi karoti. Kiṃ nu khotiādi manasikāravidhidassanaṃ. Evaṃ pana parikammaṃ katvā pādakajjhānaṃ samāpajjitvā vuṭṭhitassa taṃ kammaṃ ārammaṇaṃ katvā āvajjanaṃ uppajjati, tasmiṃ niruddhe cattāri, pañca vā javanāni javantītiādi sabbaṃ vuttanayameva. ‘‘Visuṃ parikammaṃ nāma natthī’’ti idaṃ pana dibbacakkhuñāṇena vinā yathākammūpagañāṇassa visuṃ parikammaṃ natthīti adhippāyena vuttaṃ. Evañcetaṃ icchitabbaṃ, aññathā yathākammūpagañāṇassa mahaggatabhāvo eva na siyā. Devānaṃ dassanepi eseva nayo. Nerayikadevaggahaṇaṃ cettha nidassanamattaṃ daṭṭhabbaṃ. Ākaṅkhamāno hi dibbacakkhulābhī aññagatikesupi evaṃ paṭipajjatiyeva. Tathā hi vakkhati ‘‘apāyaggahaṇena tiracchānayoniṃ dīpetī’’ti (visuddhi. 2.411), ‘‘sugatiggahaṇena manussagatipi saṅgayhatī’’ti (visuddhi. 2.411) ca. Taṃ nirayasaṃvattaniyaṃ kammaṃ ārammaṇaṃ etassāti taṃkammārammaṇaṃ. Phārusakavanādīsūti ādi-saddena cittalatāvanādīnaṃ saṅgaho.

此处‘‘依此句意谓如同业因成就时，众生得以知晓’’。言‘‘此处比库即佛教法内之比库，得神眼知识为主要愿求。彼者成神眼知识得者，能如实观察地狱众生目前显现，立于一处观察。如此思惟故，地狱众生依业烦恼轮转之起因，心念记忆业根起尽灭情状；念起后便作意思惟。此即所谓思惟方法之示现。诠释此做业后，心念调伏具足，且因业起念生，如是劝发意愿。因未断故，现前当念之业务令四、五速转展转，此皆教言耳。谓‘‘净重之事相无所有’’，此以无神眼知识，无法明悉业因果，故谓无净重之事相，此为意念上主张。此为主要见解。诸天示现亦复如是。此处说地狱众生显现乃指示义。神眼所望，则获欲而行净除他之业。同理如经典所说‘‘堕地狱以恶报烧身’’， ‘‘获善趣则人间不沾污’’等。此所谓业因，非他因也。所谓恶语乱语等等，汇为心莲蔓延之说也。

Yathā cimassāti yathā ca imassa yathākammūpagañāṇassa visuṃ parikammaṃ natthi, evaṃ anāgataṃsañāṇassapīti visuṃ parikammābhāvaṃ nidasseti. Tattha kāraṇamāha ‘‘dibbacakkhupādakāneva hi imānī’’ti. Tatrāyamadhippāyo – yathā dibbacakkhulābhī nirayādiabhimukhaṃ ālokaṃ vaḍḍhetvā, nerayikādike satte disvā tehi pubbe āyūhitaṃ nirayasaṃvattaniyādikaṃ kammaṃ tādisena samādānena, tajjena ca manasikārena parikkhate citte yāthāvato jānāti, evaṃ yassa yassa sattassa samanantarā anāgataṃ attabhāvaṃ ñātukāmo taṃ taṃ odissa ālokaṃ vaḍḍhetvā tena tena atīte, etarahi vā āyūhitaṃ tassa nibbattakaṃ kammaṃ yathākammūpagañāṇena disvā tena nibbattetabbaṃ anāgataṃ attabhāvaṃ ñātukāmo tādisena samādānena, tajjena ca manasikārena parikkhate citte yāthāvato jānāti. Eseva nayo tato paresupi attabhāvesu. Etaṃ anāgataṃsañāṇaṃ nāma. Yasmā etaṃ dvayaṃ dibbacakkhuñāṇe satiyeva sijjhati, nāsati. Tena vuttaṃ ‘‘imāni dibbacakkhunā saheva ijjhantī’’ti.

言‘如今彼此’意谓依其业因，众生皆能知晓。谓相业纯净无杂，即无任何业因之缺失。斯理正如所说‘‘唯有神眼者方能明知业因果‘‘。此又分以下二说。一曰神眼能逐步广增光明照耀地狱等众，明了过去积累业，致使地狱堕落等因业清楚，心识观察，理智澄明，得知实相。由是知彼生以至未来果报之所由来，观察不误。二曰，能如上理看见未来生命将至堕落，此亦以其业清楚，心识慧思明了。此理亦适用于他他身命。此即所谓未来知法。因神眼知识存在，斯理即不灭，犹如经言‘‘神眼所伴随者愿望遂得‘‘。

Kāyena duṭṭhu caritaṃ, kāyato vā uppannaṃ kilesapūtikattā duṭṭhaṃ caritaṃ kāyaduccaritanti evaṃ yojetabbo. Kāyoti cettha copanakāyo adhippeto. Kāyaviññattivasena pavattaṃ akusalaṃ kāyakammaṃ kāyaduccaritanti. Itaresūti vacīmanoduccaritesu. Yasmiṃ santāne kammaṃ katūpacitaṃ, asatissa antarupacchede vipākārahabhāvassa avigacchanato so tena sahitoyevāti vattabboti āha ‘‘samannāgatāti samaṅgībhūtā’’ti. ‘‘Anatthakāmā hutvā’’ti etena mātāpitaro viya puttānaṃ, ācariyupajjhāyā viya ca nissitakānaṃ atthakāmā hutvā garahakā upavādakā na hontīti dasseti. Guṇaparidhaṃsanenāti vijjamānānaṃ guṇānaṃ viddhaṃsanena, vināsanenāti attho. Nanu ca antimavatthunāpi upavādo guṇaparidhaṃsanamevāti? Saccametaṃ. Guṇāti panettha jhānādivisesā uttarimanussadhammā adhippetāti sīlaparidhaṃsanaṃ visuṃ gahitaṃ. Tenāha ‘‘natthi imesaṃ samaṇadhammo’’tiādi. Samaṇadhammoti ca sīlasaṃyamaṃ sandhāya vadati. Jānaṃ vāti yaṃ upavadati, tassa ariyabhāvaṃ jānanto vā. Ajānaṃ vāti ajānanto vā. Jānanaṃ ajānanaṃ cettha appamāṇaṃ, ariyabhāvo eva pamāṇaṃ. Tenāha ‘‘ubhayathāpi ariyūpavādova hotī’’ti. ‘‘Ariyo’’ti pana ajānato aduṭṭhacittasseva tattha ariyaguṇābhāvaṃ pavedentassa guṇaparidhaṃsanaṃ na hotīti tassa ariyūpavādo natthīti vadanti. Satekicchaṃ pana hoti khamāpanena, na anantariyaṃ viya atekicchaṃ.

所谓‘身苦行为不善’，谓因身所起不净染污业，故名‘身不善行’。此处‘身’即名落实言身。所谓‘身不净行’即以身体所现恶业为体。言语不洁即不善言语。谓若同一系谱所作业被判定为不善，由于其无善果之缘故，不能得享善果，故名‘共业成就’。谓谓‘‘已无利益者’’者，此宛如父母对儿女，师长对弟子，已无利益故亦不心悦诚服，反生敌意爭执，也不亲近也。所谓‘品质破损’者，谓品质之伤害，‘灭除’则谓消失毁坏。难道最终果地，争执亦成品质破损乎？此理诚然。如是‘品质’，乃指禅那等特殊之超人功德故也。故说‘‘无此沙门法’’等言。所谓‘沙门法’者，指戒法约束故。所谓‘知’即知亦，‘不知’即不知，意谓知与不知皆极广大且具圣洁。故说‘‘两者皆如圣者责难之言’’。 ‘‘圣者’’意谓不识法者即邪恶心，不能具圣洁品德之人，实无圣者责难之言也。有时能发生宽恕，有时不即刻发生。

Rujjhatīti tudati, dukkhaṃ vedanaṃ uppādetīti attho. Tanti taṃ theraṃ, taṃ vā kiriyaṃ. Jānanto eva thero ‘‘atthi te, āvuso, patiṭṭhā’’ti pucchi. Itaropi saccābhisamayo sāsane patiṭṭhāti āha ‘‘sotāpanno aha’’nti. Thero taṃ karuṇāyamāno ‘‘khīṇāsavo tayā upavadito’’ti attānaṃ āvikāsi.

言‘痛破’即破破碎碎，指生起苦受，谓‘痛苦滋生’意。某长老即及其所作业。长老知晓故问曰：‘‘因此你有基础否，善友？’’他人释教理共证实法，谓称说此人已得初果。该长老以慈悲迎接，称‘你已断尽烦恼者’而显明自身真谛。

Sace navakatarā honti tasmiṃ vihāre bhikkhū. Sammukhā akhamāpentepīti purato khamāpane asambhavantepi. ‘‘Akhamante’’ti vā pāṭho. Taṃ sotāpannassa vasena veditabbaṃ.

若有比库于彼僧坊中多寡不一。谓之当前无可能忍耐者，即前方忍耐不可成就也。此中经文或作「忍耐」者。以此应观断断圣者之住处。

Parinibbutamañcaṭṭhānanti pūjākaraṇaṭṭhānaṃ sandhāyāha.

所谓涅槃处者，即应敬奉之场所，故而说此。

Samādātabbaṭṭhena samādānāni, kammāni samādānāni yesaṃ, te kammasamādānā, micchādiṭṭhivasena kammasamādānā, hetuatthaṃ vā antogadhaṃ katvā micchādiṭṭhivasena pare kammesu samādāpakā micchādiṭṭhikammasamādānā. Tayimamatthaṃ dassento ‘‘micchādiṭṭhivasenā’’tiādimāha. Sīlasampannotiādi paripakkindriyassa maggasamaṅgino vasena vuttaṃ. Aggamaggaṭṭhe pana vattabbameva natthi. Aññanti arahattaṃ. Evaṃsampadanti yathā taṃ avassambhāvī, evamidampīti attho. Taṃ vācaṃ appahāyātiādīsu ariyūpavādaṃ sandhāya ‘‘puna evarūpiṃ vācaṃ na vakkhāmī’’ti vadanto vācaṃ pajahati nāma, ‘‘puna evarūpaṃ cittaṃ na uppādessāmī’’ti cintento cittaṃ pajahati nāma, ‘‘puna evarūpiṃ diṭṭhiṃ na gaṇhissāmī’’ti pajahanto diṭṭhiṃ pajahati nāma, tathā akaronto neva pajahati, na paṭinissajjati. Yathābhataṃnikkhitto, evaṃ nirayeti yathā nirayapālehi āharitvā niraye ṭhapito, evaṃ niraye ṭhapitoyevāti attho. Micchādiṭṭhivasena akattabbaṃ nāma pāpaṃ natthi, yato saṃsārakhāṇubhāvopi nāma hotīti āha ‘‘micchādiṭṭhiparamāni, bhikkhave, vajjānī’’ti.

所谓当持处者，即譬如业处，即本业所依者，谓诸业业所依者，此业依者多为邪见业依，作因意或暗藏内勿好意而亦依邪见，故于他业施加邪业依。以此义故，谓之『依邪见者』等如是说。谓戒具足者等成熟根路俱足者，正如经典所说。然于根本正道则无别物，谓有异者名为阿拉汉。谓如是成就者，犹如其必成就，此亦义也。谓舍此语如不复言等，谓出世间语说中，谓舍此语，不复言此语，念此心不生，舍此见不取，若行若不行则不舍不弃。譬如受地狱罚，地狱守护者引入极地牢中，安置于地狱中，义即如此。谓依邪见而作者非罪业，缘由于生死根本破坏故云：「邪见乃最大恶，如来当知。」

‘‘Ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati, ayañceva kāyo, bahiddhā ca nāmarūpa’’nti (dī. ni. 1.147) evamādīsu viya idha kāya-saddo khandhapañcakavisayoti āha ‘‘kāyassa bhedāti upādinnakkhandhapariccāgā’’ti. Avītarāgassa maraṇato paraṃ nāma bhavantarūpādānamevāti āha ‘‘paraṃ maraṇāti tadanantaraṃ abhinibbattikkhandhaggahaṇe’’ti. Yena tiṭṭhati, tassa upacchedeneva kāyo bhijjatīti āha ‘‘kāyassa bhedāti jīvitindriyassa upacchedā’’ti.

谓「斩断生处者，诸比库，如来身常立，此身即非如来身，而是名色之外也。」如深义藏中云，身语为五蕴所摄，此谓「身断」为弃染蕴也。谓不染爱者，死亡为生灭转变之始，故曰「死亡后即断灭五蕴蕴聚。」谓此常立者，身即其断裂所生，故曰「身断」为生命根断。

Eti imasmā sukhanti ayo, puññanti āha ‘‘puññasammatā ayā’’ti. Ayanti etasmā sukhānīti āyo, puññakammādisukhasādhanaṃ. Tenāha ‘‘sukhānaṃ vā āyassa abhāvā’’ti. Iyati assādiyatīti ayo, assādoti āha ‘‘assādasaññito ayo’’ti.

谓从此处生者谓铁，即谓福德，故曰「福德者谓铁。」谓由此处生者为乐，即谓以福业等为乐之因具，故曰「无乐者寿终。」谓不乐者即谓铁，即曰「无乐所感如铁。」

Nāgarājādīnanti ādi-saddena supaṇṇādīnaṃ saṅgaho. Asurasadisanti petāsurasadisaṃ. Soti asurakāyo. Sabbasamussayehīti sabbehi sampattisamussayehi. Vuttavipariyāyenāti ‘‘suṭṭhu caritaṃ, sobhanaṃ vā caritaṃ anavajjattā’’tiādinā ‘‘kāyaduccaritenā’’tiādīnaṃ padānaṃ vuttassa atthassa vipariyāyena.

谓龙王等统称，如金翅鸟等。谓阿修罗世俗所集。谓「其为阿修罗身也。」谓诸有集，即为一切诸成就之集合。谓善行雅正者，以无过失为荣，反之则谓身行恶劣等辞之反义也。

Nigamanavacanaṃ vuttassevatthassa puna vacananti katvā. Ayamettha saṅkhepatthoti ‘‘dibbena cakkhunā…pe… passatī’’ti ettha ayaṃ yathāvutto saṅkhepattho.

关于已经宣说的结论语句，又称之为重述语。所谓这里的重述语，即『以神通眼观察……』依此如实重述者。

§412

412.Kasiṇārammaṇanti aṭṭhannampi kasiṇānaṃ vasena kasiṇārammaṇaṃ. Sabbākārenāti ‘‘cuddasavidhena cittaparidamanena aṭṭhaṅgasamannāgamena bhūmipādapadamūlasampādanenā’’ti iminā sabbappakārena. Abhinīhārakkhamaṃ dibbacakkhuñāṇābhimukhaṃ pesanārahaṃ pesanayoggaṃ katvā. Āsannaṃ kātabbanti dibbacakkhuñāṇuppattiyā samīpabhūtaṃ kātabbaṃ. Tattha upacārajjhānaṃ paguṇataraṃ katvā ārammaṇañca vaḍḍhetabbaṃ. Tenāha ‘‘upacārajjhānagocaraṃ katvāvaḍḍhetvā ṭhapetabba’’nti. Tatthāti tasmiṃ vaḍḍhite kasiṇārammaṇe. Appanāti jhānavasena appanā. Na hi akataparikammassa abhiññāvasena appanā ijjhati. Tenāha ‘‘pādakajjhānanissayaṃ hotī’’ti, pādakajjhānārammaṇaṃ hotīti attho. Na parikammanissayanti parikammassa taṃ kasiṇārammaṇaṃ apassayo na hoti. Tathā sati rūpadassanaṃ na siyā. Imesūti yathāvuttesu tejokasiṇādīsu tīsu kasiṇesu. Uppādetvāti upacārajjhānuppādanena uppādetvā. Upacārajjhānapavattiyā hi saddhiṃ paṭibhāganimittuppatti. Tatthāti kasiṇaniddese.

第412条。欲境八支之一称为欲境八支，是指八种欲境的本质。所谓全面者，谓以十四种心念的收摄、八支的具足，以及土地、脚、地基的成就等元素为全体。借由神眼智慧的指引，具有辨识力且能正确判别的呈现对象，称之为适宜的呈现。在神眼智慧现起时，应当将邻近之境识为呈现境。其间近行禅定被视为稍劣，并应增长所依持的欲境。因此谓之『应于近行禅定对象上增益并确立』。此所谓，在那主题欲境充分增长的情况。所谓安住者，即指以禅定法安住。若无相应修持，则不会生起对应的禅定能力。故说『依足处禅定而成』，意即如足处禅定的欲境生起。不可说是依修行法条件而生起的欲境，因若无修持则无欲境显现。如是念处禅观无欲境形显。以上乃依适用诸欲境如光境等三欲境的正理。生起者，依近行禅定生起而现前。因近行禅定起时，能与部分缘由相应促进欲境显现。此乃欲境现身的说明。此即置于欲境主题内的讲说。

Antoyeva rūpagataṃ passitabbaṃ na bahiddhā vikkhepāpattihetubhāvato. Parikammassa vāro atikkamatīti idha parikammaṃ nāma yathāvuttakasiṇārammaṇaṃ upacārajjhānaṃ, taṃ rūpagataṃ passato na pavattati. Kasiṇālokavasena ca rūpagatadassanaṃ, kasiṇāloko ca parikammavasenāti tadubhayampi parikammassa appavattiyā na hoti. Tenāha ‘‘tato āloko antaradhāyati, tasmiṃ antarahite rūpagatampi na dissatī’’ti. Rūpagataṃ passato parikammassa vāro atikkamati, parikammamatikkantassa kasiṇārammaṇaṃ ñāṇaṃ na hotīti rūpagataṃ na dissati, kathaṃ pana paṭipajjitabbanti āha ‘‘athānenā’’tiādi. Evaṃ anukkamenāti punappunaṃ pādakajjhānaṃ samāpajjitvā tato tato vuṭṭhāya abhiṇhaṃ ālokassa pharaṇavasena āloko thāmagato hoti ciraṭṭhāyī. Tathā ca sati tattha sucirampi rūpagataṃ passateva. Tena vuttaṃ ‘‘ettha āloko…pe… hotī’’ti.

肉眼所观察之诸色境，仅应观察其内部，而非因外境变化而生散乱错乱。所谓修持阶段的障碍已越过，是指修持阶段的欲境既已成就，此时若能观察该色境，则不会生起错乱。以欲境界作为观察境，及以修持阶段作为观察方式，二者均无障碍。故云『随后光明消散时，于此光明消散处色境亦不现』。若障碍超过，则对应欲境见知不生，色境不显，故说明如何修持：『于此之所以……』。如此循环反复，深入足处禅定而定，终能稳住光明不退且久住。依念处者，色境亦能持久显现。由此说『于此，光明……生起』。

Svāyamattho tiṇukkūpamāya vibhāvetabboti dassento āha ‘‘rattiṃ tiṇukkāyā’’tiādi. Tattha punappunaṃ pavesananti punappunaṃ pādakajjhānasamāpajjanaṃ. Thāmagatālokassayathāparicchedena ṭhānanti yattakaṃ ṭhānaṃ paricchinditvā kasiṇaṃ vaḍḍhitaṃ, thāmagatassa ālokassa tattakaṃ pharitvā avaṭṭhānaṃ.

自心体乃如芦苇丛应当分辨，示说『夜间如芦苇丛』等。于此处应反复进入，并反复进入足处禅定。以光明内住之理，如切割芦苇丛般，切断其照明所处，令欲境增长。以此作为光明内住场所。如光明内切割之处，现于欲境所增长处。

Anāpāthagatanti āpāthagamanayogyassa vasena vuttaṃ. Antokucchigatādi pana tadabhāvato tena visesitabbameva. Tadevāti dibbacakkhumeva . Etthāti etesu rūpamārabbha pavattacittesu. Rūpadassanasamatthanti rūpaṃ sabhāvato vibhāvanasamatthaṃ cakkhuviññāṇaṃ viya. Pubbabhāgacittānīti āvajjanaparikammasaṅkhātāni pubbabhāgacittāni. Tāni hi ārammaṇaṃ karontānipi na yāthāvato taṃ vibhāvetvā pavattanti āvajjanasampaṭicchanacittāni viya.

观为无畏相即具无畏出行之特质而令其成立。谓色身聚集等与此相同，故须特别说明。如举例所示，即依神通之眼。此指色相现起之心旋转。所谓色境观察，即色体本身对于分别之能力，与眼识相似。所谓先前诸心，谓以观察所依之修行行为命名的先前心。虽诸心作缘，然若不能正确分别即陷入断绝观察心者，如不善分辨而旋转之心。

Taṃ panetaṃ dibbacakkhu. Paripanthoti antarāyiko. Jhānavibbhantakoti jhānummattako jhānabhāvanāmukhena ummādappatto. Appamattena bhavitabbanti ‘‘dibbacakkhu mayā adhigata’’nti santosaṃ anāpajjitvā vipassanānuyogavasena vā saccābhisamayavasena vā appamattena bhavitabbaṃ.

此为神眼之识。所谓障碍，即干扰因素。所谓散乱心，谓为禅定破散之心，因禅定修习而心智放乱。因而须以正念安住，念彼『此为我以神眼所得』而生欢喜。不可随意怠惰，应当以观智之行或实相相应得智之念力谨慎安住。

‘‘Evaṃ passitukāmenā’’tiādinā dibbacakkhussa nānāvajjanaparikammañceva dibbacakkhuñāṇañca dassitaṃ, na tassa uppattikkamoti taṃ dassetuṃ ‘‘tatrāya’’ntiādi vuttaṃ. Taṃ heṭṭhā vuttanayattā suviññeyyameva.

『如欲见者』等语中所说，乃是以天眼所见种种境界事相之相续，以及由天眼识所显现的内容，而非意谓于其出现过程中谓之『在那里』。此处以下所说，乃是以诠释阐述教理为本，具有确实明了之意。

Cutūpapātañāṇakathāvaṇṇanā niṭṭhitā. · 死生智论注解已毕。

Pakiṇṇakakathāvaṇṇanā杂论注解。

§413

413.Itīti evaṃ vuttappakārenāti attho. Tena ‘‘so evaṃ samāhite citte’’tiādinā (dī. ni. 1.244-245; ma. ni. 1.384, 431-433; pārā. 12-14) yathādassitapāḷigatiṃ, tassā atthavivaraṇanayañca paccāmasati. Saccesu viya ariyasaccāni khandhesu upādānakkhandhā antogadhā. Tadubhaye ca sabhāvato, samudayato, atthaṅgamato, assādato, ādīnavato, nissaraṇato ca yathābhūtaṃ sayambhuñāṇena avedi aññāsi paṭivijjhi pavedesi vāti sātisayena pañcakkhandhāvabodhena bhagavāva thometabboti āha ‘‘pañcakkhandhavidū’’ti. Ñatvā viññeyyāti sambandho. Tāsūti pañcasu abhiññāsu. Taggahaṇeneva ca paribhaṇḍañāṇānaṃ gahitattā ‘‘pañcā’’ti vuttaṃ. Tenāha ‘‘etāsu hī’’tiādi.

第四百一十三条：“此谓如此所说。”意指依此说法，用“彼于安住定心中”等语（见大毗尼1.244-245；中毗尼1.384、431-433；巴拉毗尼12-14），如实引述巴利语经文及其意涵阐发。真理犹如圣谛，五蕴中取蕴为中枢。二者无论从自性、因生、意义止尽、断灭、苦恼、解脱，均真实无妄，由自觉智知而证，明白洞达，彻底了知，于五阴觉醒，如佛陀般显扬称誉称为“五蕴智者”。知悉此理即谓“知其义”，且此中之联系。所谓此为五种根本通达觉知。于此轻松击破诸惑，伦理根基坚实，故称“五蕴”，因掌握其众多细节而称“五”。故言“于彼五蕴”等。

Tattha paribhaṇḍañāṇānīti parivārañāṇāni. Yathā hi sinerussa parivāraṭṭhānāni yāni taṃsiddhiyā siddhāni mekhalaṭṭhānāni paribhaṇḍānīti vuccanti, evaṃ imānipi dibbacakkhusiddhiyā siddhāni tassa paribhaṇḍānīti vuttāni. Idhāgatānīti ettha idhāti yathādassitāni suttapadāni sandhāya vuttaṃ. Tato aññesu pana sāmaññaphalādīsu manomayañāṇampi visuṃ abhiññāñāṇabhāvena āgataṃ.

此中“paribhaṇḍañāṇa”即为周边伴随的知识。如同陶器窑炉外侧的辅助构造即为陶冶之处，人造器物之附属，谓作“伴随物”，此亦如是。天眼成就后之辅助层面之识皆谓为伴随知识，谓为“Parivāra-ñāṇa”，即边缘伴随之认识。所谓“idhāgatā”者，此为此地，即如经中所示之语句。其他如普通果报等，亦含由心识而生之识。

‘‘Tesū’’ti idaṃ paccāmasanaṃ kiṃ tikānaṃ, udāhu ārammaṇānanti? Kiñcettha yadi tikānaṃ, tadayuttaṃ. Na hi tikesu abhiññāñāṇāni pavattanti. Atha ārammaṇānaṃ, tampi ayuttaṃ. Na hi aññaṃ uddisitvā aññassa paccāmasanaṃ yuttanti. Yathā icchati, tathā bhavatu tāva tikānaṃ, nanu vuttaṃ ‘‘na hi tikesu abhiññāñāṇāni pavattantī’’ti? Nāyaṃ virodho tikavohārena ārammaṇānaṃyeva gayhamānattā. Atha vā pana hotu ārammaṇānaṃ, nanu vuttaṃ ‘‘na hi aññaṃ uddisitvā aññassa paccāmasanaṃ yutta’’nti? Ayampi na doso yathāvuttakāraṇenevāti.

此“tesū”之用法，为何乃为解说其三者呢？若谓为着眼点，则合宜。盖三者之间非显现般若识，即非觉知知见之所起。若谓视为视点亦恰当。盖未别指他，乃就其反面作相较，是故合宜指出其三个。意谓无冲突，如三者相辅所致之视点。若言视为视点，亦理合无误，故无过错，可依此说也。

§414

414. Asatipi vatthubhede bhūmikālasantānabhedavasena bhinnesu sattasu ārammaṇesu. Tikavasena hesa bhedo gahito. Iddhividhañāṇassa maggārammaṇatāya abhāvato idha maggārammaṇatiko na labbhati. Tanti iddhividhañāṇaṃ. Kāyaṃ cittasannissitaṃ katvātiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Upayogaladdhanti laddhaupayogavacanaṃ. Dutiyāvibhattivasena vuttaṃ ‘‘kāyaṃ pariṇāmetī’’ti. Tenāha ‘‘rūpakāyārammaṇato’’ti, rūpakāyassa vaṇṇārammaṇatoti attho.

第四百一十四条。谓于非真实之处境，如基础、时间、相续之不同，而分别为各异之起点。以三分法定此差异。因祈愿诸神通第六识之行径无力，故得不到领先于此的起点。三者即是三神通。由身体附着而生之识等，应依上下文说明，亦在后文详述。所谓“upayogala”指的是对修行法门之应用所获。二分法曰“身体变化”等义。因此谓之“颜色身依止相”，即是色身之颜色依止而生之意。

Tadeva cittanti yadeva kāyavasena cittapariṇāmane vuttaṃ pādakajjhānacittaṃ, tadeva. Rāmagāme cetiyaṃ ṭhapetvā sesesu sattasu cetiyesu dhātuyo iddhiyā āharitvā rājagahe bhūmigharamaṇḍape kataṃ mahādhātunidhānaṃ. ‘‘Ime gandhā’’tiādinā paccuppanne gandhādike gahetvāpi asussanādivisesayuttaṃ anāgatameva nesaṃ rūpaṃ adhiṭṭhānacittassa ārammaṇaṃ hoti anāgatādhiṭṭhānattā. Vattaniyasenāsanaṃ nāma viñjhāṭaviyaṃ vihāro. Dadhirasanti dadhimaṇḍo, taṃ adhiṭṭhahantassa anāgataṃ dadhivaṇṇaṃ ārammaṇaṃ hoti. Paccuppannārammaṇaṃ hoti paccuppannassa rūpakāyassa ārammaṇakaraṇato.

此即心识，谓由身体缘故导致心所变化之识，称为足支心。于罗摩伽邑树立佛塔后，取其余神通中诸元素，安置于王舍地的地宫中为大宝藏。以诸香诸法而成之存在，即使收摄已有之香及其他特异处，亦具将来精神设立，对应未来所成之执持相，谓名“未来执持相”。规矩定法如栖息之所，谓为知见明智之处。所谓“dadhira”及“dadhimaṇḍa”，为树木根基，其触处即为未来执持色。所谓现在执持，即当前形色受所依止而生之执持。

Sakāyacittānanti attano kāyassa, cittassa ca.

“Sakāyacittānanti”，指自身之身与心。此谓身心二者，谓本身所有之身与心也。

§415

415.Saddo ca paritto sabbassa rūpassa kāmāvacarabhāvato. Vijjamānamevāti vattamānaṃyeva.

415. 声音是围绕一切色法存在的，它因为欲界行而生起。所谓声音，意指正在产生、正在转变的现象。

§416

416.Sotāpannassacittanti sotāpannassa āveṇikaṃ cittaṃ. Sakadāgāmissātiādīsupi eseva nayo. Yāva arahato netabbanti ‘‘sakadāgāmī anāgāmino cittaṃ na jānāti, anāgāmī arahato’’ti evaṃ netabbaṃ. Sabbesanti sabbesaṃ ariyānaṃ jānāti, ko pana vādo anariyānaṃ. Aññopi ca uparimo anāgāmiādi heṭṭhimassa sakadāgāmiādikassa cittaṃ jānātīti sambandho.

『Sotāpannassacittanti』即初果比库的心识。此心为正道得入者的心态。『Sakadāgāmissāti』等名词亦适用同理。直到阿拉汉为止，心识的分别有此区分。例如不能认知“初果与阿拉汉二者之心识为异”等，故此是不可分别的。此等分别是对圣者而言皆悉知，但非圣者之间无争论。另有论及从最上层的阿拉汉心识至下层的初果心识皆有特定联系。

Atītassa, anāgatassa ca parassa cittassa jānanaṃ sambhavati, paccuppannassa pana na sambhavatīti adhippāyena pucchati ‘‘kathaṃ paccuppannaṃ ārammaṇaṃ hotī’’ti. Itaro yattha sambhavati, taṃdassanatthaṃ paccuppannaṃ tāva vibhajitvā dassento ‘‘paccuppannaṃ nāma tividha’’ntiādimāha. Tattha uppādaṭṭhitibhaṅgappattanti uppādaṃ, ṭhitiṃ, bhaṅgañca pattaṃ, khaṇattayapariyāpannanti attho. Etthantare ekadvesantativārā veditabbāti etthantare pavattā rūpasantativārā ekadvesantativārā nāmāti veditabbāti attho. Ālokaṭṭhānato ovarakaṃ paviṭṭhassa pageva tattha nisinnassa viya yāva rūpagataṃ pākaṭaṃ hoti. Tattha upaḍḍhavelā avibhūtavārā, upaḍḍhavelā vibhūtavārā, tadubhayaṃ gahetvā ‘‘dve santativārā’’ti vuttaṃ. Tayidaṃ na sabbasādhāraṇaṃ, ekaccassa sīghampi pākaṭaṃ hotīti ‘‘ekadvesantativārā’’ti ekaggahaṇampi kataṃ, atiparittasabhāvautuādisamuṭṭhānā vā ekadvesantativārā veditabbā.

对已往与未来他人的心识是有认知可能，唯对当下心识则无。此处用反问法说明「何以当下心识无认知？」为分辨不同的现在心识界而说「现在有三种」。文中解释生、住、异三法，此即生起、存在、坏灭也。又有不同时间之煩恼（打扰）种类的区分，诸如眼根所见光线的起落现象，导入有两种烦恼波动之说。此非普遍常态，而是因瞬间显现之特殊性质，导致短暂烦恼波动被称作单一烦恼波动。

Tīre akkantaudakalekhā nāma kālussiyaṃ gatā tīrasamīpe udakarāji. Yāva na vippasīdatīti kālussiyavigamena yāva vippasannā na hoti. Keci pana ‘‘atinte tīre allapādena akkante yāva pāde udakalekhā na vippasīdati, na saṃsīdati, na vūpasammatī’’ti evamettha atthaṃ vadanti. Te panete kiriyābhedena vuttā kālavisesā, na aññamaññaṃ samasamā, ūnādhikabhāgavantova daṭṭhabbā. Dve tayo javanavārā kāmāvacarajavanavasena veditabbā, na itarajavanavasena. Na hi te parimitakālā, anantarā pavattabhavaṅgādayopi tadantogadhāva daṭṭhabbā. Tadubhayanti rūpārūpasantatidvayaṃ.

所谓“岸边未光显处的水印线”，指水面近岸未清之迹。此处说该水迹未显净澄，部分说法称因岸边枝叶较多，故水迹难以清晰分辨。依此而划分时间流变之不同现相，有二、三种感官所知觉之欲界流动波，非他类流动波。此中非限定短暂时间，而是动态流变显现的延续。静态与动态二种对立相待现象。

Ekabhavaparicchinnanti paṭisandhicutiparicchinnaṃ. Ekabhavapariyāpannaṃ dhammajātaṃ etarahīti vattabbaṃ addhāpaccuppannaṃ nāma. Manoti sasampayuttaṃ viññāṇamāha. Dhammāti ārammaṇadhammā. Manoti vā manāyatanaṃ. Dhammāti vedanādayo arūpakkhandhā. Ubhayametaṃ paccuppannanti addhāpaccuppannaṃ hontaṃ etaṃ ubhayaṃ hotīti attho. Viññāṇanti nikantiviññāṇaṃ. Tañhi tasmiṃ paccuppanne chandarāgavasena paṭibaddhaṃ hoti. Abhinandatīti taṇhādiṭṭhābhinandanāhi abhinandati. Tathābhūto ca vatthupariññāya abhāvato tesu paccuppannesu dhammesu saṃhīrati taṇhādiṭṭhīhi ākaḍḍhīyati. Ettha ca dvādasāyatanānaṃ ‘‘etaṃ paccuppanna’’nti (ma. ni. 3.284) āgatattā tattha pavatto chandarāgo addhāpaccuppannārammaṇo, na khaṇapaccuppannārammaṇoti viññāyatīti dassento ‘‘yaṃ sandhāya bhaddekarattasutte…pe… saṃhīratīti vutta’’nti āha. ‘‘Paccuppannañca yo dhammaṃ, tattha tattha vipassatī’’ti (ma. ni. 3.272, 285) etthāpi vipassanācittaṃ khaṇapaccuppannaṃ, vipassitabbadhammā addhāpaccuppannāti gahetabbaṃ. Aññathā vipassanāva na sambhaveyya. ‘‘Khaṇapaccuppannaṃ pāḷiyaṃ āgata’’nti na vuttaṃ tassa vasena ārammaṇakaraṇassa aṭṭhakathāyaṃ anāgatattā.

所谓『ekabhavaparicchinnanti』者，意指指断续连接或存在分别。此处说有断续存在的一种称为法所生（dhammajāta）异类。称为「内在当下」，谓内心汇聚之意识所感知之法。『manoti』为思虑，『dhammāti』为所缘事。思虑者诸感受无形界法门。内在当下是指思虑与法所造之心识同时俱现。该意识虽微细，然因渴欲、嗔恚等意向性而被束缚。现前心识因此常与贪欲、嗔恨等见解相缠，生起智见。经文又以十二处（ayatana）说明当下心识与欲望烦恼如何共现，内在当下意识为正观当下法，非瞬时的意识。唯有此才是正确之观慧，如若无此，则正观无法成立。称此断续存在为“而非瞬间存在”，非所谓瞬间性。此乃针对本经注疏阐述心识与境界互动的缘起论述。

Kecīti abhayagirivāsino. Ekakkhaṇe cittaṃ uppajjatīti iddhicittassa uppattisamakālameva paracittassapi uppattisambhavatoti yuttidassanaṃ. Yathā ākāsetiādi sadisūdāharaṇaṃ. Taṃ pana tesaṃ vacanaṃ ayuttaṃ. Kasmā? Maggaphalavīthito aññattha aniṭṭhe ṭhāne āvajjanajavanānaṃ nānārammaṇabhāvappattidosatoti yuttivacanaṃ.

所谓“某些”者，是指住于无畏山的人们。意指：神通念心的现起，与他心念心的现起是同时发生的，这是合理的说明。譬如天空等的类比示现，但这对他们来说言说不合适。为何？因为由于通往道果之路的差异，在不适当的场所持有引诱、流转因缘及各种境界存在的过失，这是合理的说法。

Yadi evaṃ kathaṃ cetopariyañāṇaṃ paccuppannārammaṇaṃ hotīti āha ‘‘santatipaccuppannaṃ panā’’tiādi . Addhāpaccuppannaṃ pana javanavārena dīpetabbaṃ, na sakalena paccuppannaddhunāti adhippāyo.

如果如此，又怎会发生超越心识的现起境界呢？对此他说：『实属连续现起之境』。然而，应由差别现起的流转因缘来指明，而非全然是同时现起的现象，这是正确的推断。

Tatrāyaṃ dīpanātiādi javanavārassa addhāpaccuppannabhāvadīpanamukhena iddhicittassa pavattiākāradīpanaṃ. Itarānīti āvajjanaparikammacittāni. Ettha ca ‘‘kecī’’ti yadipi abhayagirivāsino adhippetā, te pana cittassa ṭhitikkhaṇaṃ na icchantīti ‘‘ṭhitikkhaṇe vā paṭivijjhatī’’ti na vattabbaṃ siyā. Tathā ye ‘‘iddhimassa ca parassa ca ekakkhaṇe cittaṃ uppajjatī’’ti vadanti, tesaṃ ‘‘ṭhitikkhaṇe vā bhaṅgakkhaṇe vā paṭivijjhatī’’ti vacanaṃ na sameti. Na hi tasmiṃ khaṇadvaye uppajjamānaṃ paracittena saha ekakkhaṇe uppajjati nāmāti. Ṭhitibhaṅgakkhaṇesu ca uppajjamānaṃ ekadesaṃ paccuppannārammaṇaṃ, ekadesaṃ atītārammaṇaṃ āpajjati. Yañca vuttaṃ ‘‘parassa cittaṃ jānissāmīti rāsivasena mahājanassa citte āvajjite’’ti, ettha ca mahājano atthato pare anekapuggalāti ‘‘paresaṃ cittaṃ jānissāmī’’ti āvajjanappavatti vattabbā siyā. Athāpi parassāti mahājanassāti attho sambhaveyya, tathāpi tassa ekapuggalasseva vā cittarāsiṃ āvajjitvā ekassa paṭivijjhanaṃ ayuttaṃ. Na hi rāsiāvajjanaṃ ekadesāvajjanaṃ hotīti, tasmā tehi ‘‘mahājanassa citte āvajjite’’tiādi na vattabbaṃ.

这里的“指明”等，乃是指由流转因缘对差别现起状态的显现指示，是神通念心生起的标志所在。其他者，谓引诱流转心等。此处“某些”若是指住于无畏山者，是被特别指示的，但他们不欲在念心生住时表达为“生住相”而说“生住相或灭相”是不当的。因为所谓念心之瞬间对他心并不存在同时发生的现象。生住灭瞬时之念心所现现象，有处于现起境界，有处于过往境界。又所说“于他念心知悉”，因大众心染污烦恼而动，是建立于引诱心生起，且大众实为多种个体，非单一众人。即使说“他意为大众”，或单一众意，只是扰乱多数心生起，反复检知不合道理。对于“神通及他心念心同时生起”的说法，与“虽有生灭，但同时观察”之说不相合。因瞬间两侧的念心，非同时生起；而在生灭瞬间所生之念心，一面是现起，一面是过往。关于“知彼他念心”者，是指大众执持，所以应以引诱心生起论之。即便“他众”“大众”的意思成立，仍然只能扰乱单一法的念心，单独观察显现。因此不合“大众心染污”之表说。

Yaṃ pana te vadanti ‘‘yasmā iddhimassa ca parassa ca ekakkhaṇe cittaṃ uppajjatī’’ti. Tatthāyaṃ adhippāyo yutto siyā, cetopariyañāṇalābhī parassa cittaṃ ñātukāmo pādakajjhānaṃ samāpajjitvā vuṭṭhāya atītādivibhāgaṃ akatvā cittasāmaññena ‘‘imassa cittaṃ jānāmi, imassa cittaṃ jānāmī’’ti parikammaṃ katvā puna pādakajjhānaṃ samāpajjitvā vuṭṭhāya sāmaññeneva cittaṃ āvajjitvā tiṇṇaṃ, catunnaṃ vā parikammānaṃ anantarā cetopariyañāṇena paracittaṃ paṭivijjhati vibhāveti rūpaṃ viya dibbacakkhunā. Tato paraṃ pana kāmāvacaracittehi sarāgādivavatthānaṃ hoti nīlādivavatthānaṃ viya. Tattha dibbacakkhunā diṭṭhahadayavatthurūpassa sattassa abhimukhībhūtassa cittasāmaññena cittaṃ āvajjayamānaṃ āvajjanaṃ abhimukhībhūtaṃ vijjamānaṃ cittaṃ ārammaṇaṃ katvā cittaṃ āvajjeti. Parikammāni ca taṃ taṃ vijjamānaṃ cittaṃ cittasāmaññeneva ārammaṇaṃ katvā cittajānanaparikammāni hutvā pavattanti. Cetopariyañāṇaṃ pana vijjamānaṃ cittaṃ paṭivijjhantaṃ vibhāventaṃ tena saha ekakkhaṇe eva uppajjati.

至于他们说“既然神通念心与他念心同时生起”，此时该说法乃合理，即获得超越心识之知见者，他念心因起足趾禅而生，放下不再执着过去等的分别，凭念心相同性而说“我知此念，我知彼念”，在经历多次禅修来回放下后，以观智观察他念心的活动，犹如天眼观看其形状。然后，欲界有情界的心如染污等境，犹如忧郁色等景。此时，天眼见到心识所现善境，心相依止动故，借心相同性，生起知觉。他念心继起，各自以心相性依止境界，形成心的生起过程。超越心识，则是伴随着观察和分析的念心，彼此相应而一瞬间生起。

Tattha yasmā santānassa santānaggahaṇato ekattavasena āvajjanādīni ‘‘citta’’ntveva pavattāni. Tañca cittameva, yaṃ cetopariyañāṇena vibhāvitaṃ. Tasmā samānākārappavattito na aniṭṭhe maggaphalavīthito aññasmiṃ ṭhāne nānārammaṇatā āvajjanajavanānaṃ hoti. Paccuppannārammaṇañca parikammaṃ paccuppannārammaṇassa cetopariyañāṇassa āsevanapaccayena paccayoti siddhaṃ hoti. Atītattiko ca evaṃ upapanno hoti. Aññathā santatipaccuppanne, addhāpaccuppanne ca ‘‘paccuppanna’’nti idha vuccamāne atītānāgatānañca paccuppannatā āpajjeyya. Tathā ca sati ‘‘paccuppanno dhammo paccuppannassa dhammassa anantarapaccayena paccayo’’ti vattabbaṃ siyā, na ca taṃ vuttaṃ. ‘‘Atīto dhammo paccuppannassa dhammassa anantarapaccayena paccayo. Purimā purimā atītā khandhā pacchimānaṃ pacchimānaṃ paccuppannānaṃ khandhānaṃ anantara …pe… anulomaṃ gotrabhussā’’tiādi vacanato (paṭṭhā. 2.18.5) na addhāsantatipaccuppannesveva ca anantarātītā cattāro khandhā atītāti viññāyanti. Na ca abhidhammamātikāyaṃ (dha. sa. tikamātikā 18-19) āgatassa paccuppannapadassa addhāsantatipaccuppannapadatthatā katthaci pāḷiyaṃ vuttā. Tasmā tehi iddhimassa ca parassa ca ekakkhaṇe cittuppattiyā cetopariyañāṇassa paccuppannārammaṇatā vuttā. Yadā pana ‘‘yaṃ imassa cittaṃ pavattaṃ, taṃ jānāmi. Yaṃ bhavissati, taṃ jānāmī’’ti vā ābhogaṃ katvā pādakajjhānasamāpajjanādīni karoti, tadā āvajjanaparikammāni, cetopariyañāṇañca atītānāgatārammaṇāneva honti āvajjaneneva vibhāgassa katattā.

其因缘是，由于连续的心续互相承接，故有引诱等生起的心之名。所以生起的即是念心，即以超越心识所分析的境界而成。故相似形态的生起，非于不适处生起之引诱、流转及多样境界。从现起境界与超越心识的相助条件，确定系属于现起境界。过往因缘亦然以此方式起生。否则，连续现起与差别现起若称为“现起”，将导致现起者包含过往与未来的境界。对此理有对峙论说。依记文言：“过去法是当缘现起法的因，先前众多过去蕴，互相顺应为血脉”等语，不指同时现起的现起法。故就神通念心及他念心同时生起，谈及超越心识的现起境界为认定。况当他能于“我知此念所生，将来亦知”之证验下修习足趾禅时，所生就是由引诱生起的心念，超越心识的境界即为过往及未来境界的不可变易现起。

Ye pana ‘‘iddhimā parassa cittaṃ jānitukāmo āvajjeti, āvajjanaṃ khaṇapaccuppannaṃ ārammaṇaṃ katvā teneva saha nirujjhati. Tato cattāri, pañca vā javanāni, yesaṃ pacchimaṃ iddhicittaṃ, sesāni kāmāvacarāni, tesaṃ sabbesampi tadeva niruddhaṃ cittaṃ ārammaṇaṃ hoti, na ca tāni nānārammaṇāni honti addhānavasena paccuppannārammaṇattā’’ti idaṃ vacanaṃ nissāya ‘‘āvajjanajavanānaṃ paccuppannātītārammaṇabhāvepi nānārammaṇatābhāvo viya ekadviticatupañcacittakkhaṇānāgatesupi cittesu āvajjitesu āvajjanajavanānaṃ yathāsambhavaṃ anāgatapaccuppannātītārammaṇabhāvepi nānārammaṇatā na siyā. Tena catupañcacittakkhaṇānāgate āvajjite anāgatārammaṇaparikammānantaraṃ khaṇapaccuppannārammaṇaṃ cetopariyañāṇaṃ siddha’’nti vadanti. Tesaṃ vādo ‘‘anāgatārammaṇo dhammo paccuppannārammaṇassa dhammassa āsevanapaccayena paccayo, paccuppannārammaṇo dhammo atītārammaṇassa dhammassa āsevanapaccayena paccayo’’ti imesaṃ pañhānaṃ anuddhaṭattā, gaṇanāya ca ‘‘āsevane tīṇī’’ti (paṭṭhā. 2.19.39) vuttattā na sijjhati. Na hi kusalakiriyāmahaggataṃ anāsevanaṃ atthīti. Etassa ca vādassa nissayabhāvo āvajjanajavanānaṃ khaṇapaccuppannaniruddhārammaṇatāvacanassa na sijjhati, ‘‘yaṃ pavattaṃ, pavattissati cā’’ti visesaṃ akatvā gahaṇe āvajjanassa anāgataggahaṇābhāvaṃ, tadabhāvā javanānampi vattamānaggahaṇābhāvañca sandhāyeva tassa vuttattā. Tadā hi bhavaṅgacalanānantaraṃ abhimukhībhūtameva cittaṃ ārabbha āvajjanā pavattatīti jānanacittassapi vattamānārammaṇabhāve āvajjanajānanacittānaṃ sahaṭṭhānadosāpattiyā, rāsiekadesāvajjanapaṭivedhe sampattasampattāvajjanajānane ca aniṭṭhe ṭhāne āvajjanajavanānaṃ nānārammaṇabhāvadosāpattiyā ca yaṃ vuttaṃ ‘‘khaṇapaccuppannaṃ cittaṃ cetopariyañāṇassa ārammaṇaṃ hotī’’ti, taṃ ayuttanti paṭikkhipitvā yathāvuttadosāpattiṃ, kālavasena ca addhāsantatipaccuppannārammaṇattā nānārammaṇatābhāvaṃ disvā āvajjanajavanānaṃ vattamānataṃ niruddhārammaṇabhāvo vuttoti. Tampi vacanaṃ purimavādino nānujāneyyuṃ. Tasmiṃ hi sati ‘‘āvajjanā kusalāna’’ntiādīsu (paṭṭhā 1.1.417) viya aññapadasaṅgahitassa anantarapaccayavidhānato ‘‘paccuppannārammaṇaāvajjanā atītārammaṇānaṃ khandhānaṃ anantarapaccayena paccayo’’ti ca vattabbaṃ siyā, na ca vuttanti.

然而，彼等又说“神通念心欲知他念，起于一瞬现起，以引诱为缘而断灭。之后有四五种流转心，其后神通念心，余为欲界境界所扰乱，故此为断灭的心相依，不是多样境界，于同一缘处无现起多重境界”的说法，是针对“引诱及流转心于现起与过往境界不存在多样境界之说”的观点。而依经文言“引诱流转三者为因缘”，表明其逻辑上成立，且未有否定善业不可依赖无善业的论证。于是，关于引诱流转心无法停止于一瞬现起，及其缺少对未来境界承接之理，此说不成立。由此可知，由于法流转连续不息，心识依缘生起引诱而发生，所以他念心起于心生引诱阶段，即使引诱流转心仍存，亦不能断定“念心于一瞬现起，现起境界”。对此前论调是不能同意的。经文加以说明“引诱为善者”等诸法因果依赖，不得作出“现起境界是过往境界之条件”之断言。对此说法，谤法者不可同意。因为有关于“顺应现起相承之引诱生起”，依记文“现起境界为过往境界的因缘”，应当如此说，但此等论述并无经文根据而不成立。

Kasmā panevaṃ cetopariyañāṇassa paccuppannārammaṇatā vicāritā, nanu ‘‘atīto dhammo paccuppannassa dhammassa, anāgato dhammo paccuppannassa dhammassa ārammaṇapaccayena paccayo’’ti (paṭṭhā. 2.18.2) etesaṃ vibhaṅgesu ‘‘atītā khandhā iddhividhañāṇassa cetopariyañāṇassa pubbenivāsānussatiñāṇassa yathākammūpagañāṇassa āvajjanāya ārammaṇapaccayena paccayo, anāgatā khandhā iddhividhañāṇassa cetopariyañāṇassa anāgataṃsañāṇassa āvajjanāya ārammaṇapaccayena paccayo’’ti, uppannattike ca ‘‘anuppannā khandhā uppādino khandhā iddhividhañāṇassa cetopariyañāṇassa anāgataṃsañāṇassa āvajjanāya ārammaṇapaccayena paccayo’’ti (paṭṭhā. 2.17.3) cetopariyañāṇaggahaṇaṃ katvā ‘‘paccuppanno dhammo paccuppannassa dhammassā’’ti (paṭṭhā. 2.18.3) etassa vibhaṅge ‘‘paccuppannā khandhā iddhividhañāṇassa āvajjanāya ārammaṇapaccayena paccayo’’ti (paṭṭhā. 2.18.3), uppannattike ca ‘‘uppannā khandhā iddhividhañāṇassa āvajjanāya ārammaṇapaccayena paccayo’’ti (paṭṭhā. 2.17.2) ettakasseva vuttattā paccuppanne citte cetopariyañāṇaṃ nappavattatīti viññāyati. Yadi hi pavatteyya, purimesu viya itaresu ca cetopariyañāṇaggahaṇaṃ kattabbaṃ siyāti? Saccaṃ kattabbaṃ, nayadassanavasena pana taṃ saṃkhittanti aññāya pāḷiyā viññāyati.

为何这样考察此心所缘知识的当现之境呢？反观《巴利句义释》中言：『过去法是现在法之条件，未来法是现在法之缘起条件』（句义释2.18.2）。对此有细分：过去蕴是神通知解的心所缘知识之过去住缘知，乃依此缘起；未来蕴是神通知解的心所缘知之未来知，亦依此缘起；现起者说：未现蕴是生起蕴，是神通知解之心所缘知未来知之缘起（句义释2.17.3）。对于当现心，亦说『现起蕴是神通知解依缘知之缘起』（句义释2.18.3），生起时亦说『生起蕴是神通知解依缘知之缘起』（句义释2.17.2）。如是所说，便知当现心不生其他心所缘知。若生则须取他意，因此他处亦当对此心所缘知作取相。确实应作，但此义略说后便以其他方式已知，此乃出自巴利语的理解。

‘‘Atītārammaṇo dhammo paccuppannārammaṇassa dhammassa ārammaṇapaccayena paccayo, anāgatārammaṇo dhammo paccuppannārammaṇassa, paccuppannārammaṇo dhammo paccuppannārammaṇassā’’ti (paṭṭhā. 2.19.20-22) etesaṃ hi vibhaṅgesu ‘‘cetopariyañāṇena atītārammaṇapaccuppannacittasamaṅgissa cittaṃ jānāti, atītārammaṇā paccuppannā khandhā cetopariyañāṇassa āvajjanāya ārammaṇapaccayena paccayo, cetopariyañāṇena anāgatārammaṇapaccuppannacittasamaṅgissa cittaṃ jānāti, anāgatārammaṇā paccuppannā khandhā cetopariyañāṇassa āvajjanāya ārammaṇapaccayena paccayo, cetopariyañāṇena paccuppannārammaṇapaccuppannacittasamaṅgissa cittaṃ jānāti, paccuppannārammaṇā paccuppannā khandhā cetopariyañāṇassa āvajjanāya ārammaṇapaccayena paccayo’’ti (paṭṭhā. 2.19.20-22) cetopariyañāṇassa paccuppannārammaṇe pavatti vuttāti. Tenevāyaṃ vicāraṇā katāti veditabbā.

《巴利句义释》言：『过去之境是现在之境法的缘起条件，未来之境亦是现在之境的缘起条件；现在之境亦是现在之境之缘起条件』（句义释2.19.20-22）。对此有细分：心所缘知能知过去之境缘起之心，过去之境是现在蕴依心所缘知之缘起；心所缘知能知未来之境缘起之心，未来之境是现在蕴依心所缘知之缘起；心所缘知能知现在之境缘起之心，现在之境是现在蕴依心所缘知之缘起（句义释2.19.20-22）。此言明现前心缘知当现境生起。由此，可证此论思维已应知。

§417

417.Tesanti tesu dvīsu ñāṇesūti niddhāraṇe sāmivacanaṃ. Cittameva ārammaṇaṃ cetopariyañāṇattāti adhippāyo. Tenāha ‘‘aññaṃ khandhaṃ vā khandhappaṭibaddhaṃ vā na jānātī’’ti. Tattha khandhappaṭibaddhaṃ nāmagottādi. Yadi evaṃ kathaṃ maggārammaṇanti āha ‘‘maggasampayuttacittārammaṇattā pana pariyāyato maggārammaṇanti vutta’’nti. Cetanāmattameva ārammaṇaṃ, tathā hi taṃ ‘‘yathākammūpagañāṇa’’nti vuccatīti adhippāyo. Khandhappaṭibaddhesūti ettha nibbānampi khandhappaṭibaddhameva. Khandhehi visayīkatattāti vadanti. Tathā hi vuttaṃ aṭṭhasāliniyaṃ ‘‘atīte buddhā maggaṃ bhāvayiṃsu, phalaṃ sacchākaṃsu, anupādisesāya nibbānadhātuyā parinibbāyiṃsūti chinnavaṭumakānussaraṇavasena maggaphalanibbānapaccavekkhaṇatopi appamāṇārammaṇa’’nti (dha. sa. aṭṭha. 1421). Tattha maggaphalapaccavekkhaṇāni tāva pubbenivāsānussatiñāṇena maggaphalesu ñāṇesu pavattanti. Nibbānapaccavekkhaṇañca nibbānārammaṇesu appamāṇadhammesu ñāṇesūti maggādipaccavekkhaṇāni pubbenivāsānussatiñāṇassa appamāṇārammaṇataṃ sādhentīti veditabbāni. ‘‘Appamāṇā khandhā pubbenivāsānussatiñāṇassa ārammaṇapaccayena paccayo’’icceva (paṭṭhā. 9.12.58) hi vuttaṃ, na vuttaṃ ‘‘nibbāna’’nti. Tasmā pubbenivāsañāṇena eva maggaphalapaccavekkhaṇakicce vuccamānepi nibbānapaccavekkhaṇatā na sakkā vattuṃ. Aṭṭhakathāyaṃ pana nibbānārammaṇatā nidassitā.

第四百一十七条。所谓三者即三种知。其语中所说“境界即是心所缘知”即为主旨。因此说“不了解别有所属之蕴”，此处所谓“别有所属”即名属等。若如此，何以称之为“道境”而说“具道相之心之境”呢？所谓心念仅谓缘起欲念而已，此为主旨说。此处分为“别有所属”，乃指涅槃亦别有所属的蕴。所谓蕴说者乃赖依‘界相’为之。正如《八解经》所说：“过去佛所成道，证果真实，缘无余依涅槃界究竟寂灭，如断断续续火光之念观道果涅槃之境，亦为无量心所境界”(《达磨三藏》八.1421) 。其中体悟道果涅槃观念即由过去住知之道果智起。涅槃境相之智即诸果相智之无量境界，亦由缘起住知起，故称道等观照涅槃境不可言尽。释中云“无量蕴依过去住知之缘而起”，只说此义而不直称“涅槃”，可见即便析述过去住知中道果观照之作用，涅槃之境观照亦非直接言说。故此，三藏注疏中专门示现涅槃境界。

Kusalākhandhāti iddhividhapubbenivāsānāgataṃsañāṇāpekkho bahuvacananiddeso, na cetopariyayathākammūpagañāṇāpekkhāti tesaṃ catukkhandhārammaṇabhāvassa asādhakoti ce? Na, aññattha ‘‘avitakkavicāramattā khandhā ca vicāro ca cetopariyañāṇassa pubbenivāsānussatiñāṇassa anāgataṃsañāṇassa ārammaṇapaccayena paccayo’’ti (paṭṭhā. 2.6.72), ‘‘savitakkasavicārā khandhā ca vitakko ca cetopariyañāṇassa pubbenivāsānussatiñāṇassa anāgataṃsañāṇassa ārammaṇapaccayena paccayo’’ti (paṭṭhā. 2.6.73) ca vuttattā cetopariyañāṇāpekkhāpi bahuvacananiddesoti imassa atthassa siddhito. Evampi yathākammūpagañāṇassa ‘‘avitakkavicāramattā khandhā ca vicāro cā’’tiādīsu avuttattā catukkhandhārammaṇatā na sijjhatīti? Na, tattha avacanassa aññakāraṇattā. Yathākammūpagañāṇena hi kammasaṃsaṭṭhā cattāro khandhā kammamukhena gayhati. Tañhi yathā cetopariyañāṇaṃ purimaparikammavasena avitakkādivibhāgaṃ, sarāgādivibhāgañca cittaṃ vibhāveti, na evaṃ vibhāgaṃ vibhāveti. Kammavaseneva pana samudāyaṃ vibhāveti, tasmā ‘‘avitakkavicāramattā khandhā ca vicāro cā’’tiādike vibhāgakaraṇe taṃ na vuttaṃ, na catukkhandhānārammaṇatoti. Idaṃ panassa akāraṇanti keci. Tatthāpi ‘‘pubbenivāsānussatiñāṇassa yathākammūpagañāṇassa anāgataṃsañāṇassā’’ti paṭhanti eva. Na hi taṃ kusalākusalavibhāgaṃ viya savitakkādivibhāgaṃ kammaṃ vibhāvetuṃ asamatthaṃ. Duccaritasucaritavibhāvanampi hi lobhādialobhādisampayogavibhāgavisesavibhāvanaṃ hotīti.

所谓功德蕴，乃谓神通知解之前住未来知之视缘。此多复数言，非指单纯心所缘知的因果道理之未来知耶？不然。经言“无意无念之蕴及心所，亦由神通知解之前住未来知之缘起”；“有意有念之蕴及受，是由神通知解之前住未来知之缘起”（句义释2.6.72-73）故知，心所缘知亦多复数。此正证其意。又如“依先行知起，无意无念之蕴及心所”等语未提功德蕴，岂言不具四蕴相耶？不能。此乃缘言之异。以神通知解为例，四蕴从业因者起，正如心所缘知从过去作业所起，却不依此拆分。唯从业起纷纷起故分，故无言“无意无念之蕴及心所”者为分，只因此非四蕴之相。此乃无因果之别。且闻《巴利句义释》云“依过去住知之前世知识之缘，未来知依此为缘起”，译为不可能区分善恶、无念等意念。善恶、念不念各受业果之别。《巴利句义释》意在显示此种分辨，故不言功德蕴与心所缘知四蕴相等。由此可推知不仅心之聚聚且受业分明确明辨别，得以彰显善恶业因果之殊异。故此必论诸善恶业意之区别也。

‘‘Pubbenivāsānussatiñāṇaṃ nāmagottānussaraṇakāle na vattabbārammaṇa’’nti ettakameva aṭṭhakathāyaṃ vuttaṃ. Nāmagottaṃ pana khandhūpanibandho sammutisiddho byañjanattho, na byañjananti. Ayamettha amhākaṃ khantīti ācariyassāyaṃ attano mati. Yaṃ pana vuttaṃ ‘‘na byañjana’’nti, tassa samatthanaṃ ‘‘byañjanañhī’’tiādi.

《巴利句义释》中有云：“过去住知之名前族不应成境。”名族是指诸蕴之所属，相互约束的习俗含意，不是涵义。此处意以为：“此处吾师之意为何忍也。”又说“不涵义”者，其对法之摄受为涵义已具。

§419

419.Kāmāvacarenibbattissatīti nibbattikkhandhajānanamāha.

第四百一十九条。称欲界所由生起，与其生成之义相同。

§420

420.Etthāti etasmiṃ ajjhattārammaṇattikavasena abhiññāñāṇānaṃ, ārammaṇavicāre. ‘‘Ajjhattārammaṇañceva bahiddhārammaṇañcā’’ti ekajjhaṃ gahetvā yaṃ vuttaṃ porāṇaṭṭhakathāyaṃ, taṃ ‘‘kālena…pe… hotiyevā’’ti iminā adhippāyena vuttanti attho. Na hi ajjhattabahiddhā nāma visuṃ ekaṃ atthi, nāpi taṃ ekajjhaṃ ārammaṇaṃ karīyatīti. Yadi evaṃ tiko eva na pūrati padadvayāsaṅgahitassa tatiyassa atthantarassa abhāvato, na, pakārabhedavisayattā tikaniddesassa. Tathā hi aṭṭhakathāyaṃ ‘‘te eva tippakārepi dhamme’’ti vuttaṃ. Te eva ajjhattādivasena tividhepi dhammeti attho. Ettha hi ‘‘te eva dhamme’’ti avatvā ‘‘tippakāre’’ti vacanaṃ pakārabhedanibandhanā ayaṃ tikadesanāti dassanatthaṃ. Yathā hi kusalattikādīnaṃ desanā yathārahaṃ dhammānaṃ jātisampayogappahānasikkhābhūmiārammaṇappabhedaniyamakālādibhedanibandhanā, na evamayaṃ jātiādibhedanibandhanā, nāpi sanidassanattikahetudukādidesanā viya sabhāvādibhedanibandhanā, atha kho pakārabhedanibandhanā. Pañceva hi khandhā sasantatipariyāpannataṃ upādāya ‘‘ajjhattā’’ti vuttā, parasantatipariyāpannataṃ upādāya ‘‘bahiddhā’’ti, tadubhayaṃ upādāya ‘‘ajjhattabahiddhā’’ti. Tenāha ‘‘anindriyabaddharūpañca nibbānañca ṭhapetvā sabbe dhammā siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā’’ti (dha. sa. 1435). Nanu cettha atthantarābhāvato, pakārantarassa ca anāmaṭṭhattā tatiyo rāsi natthīti? Nayidamevaṃ. Yadipi hi paṭhamapadena asaṅgahitasaṅgaṇhanavasena dutiyapadassa pavattattā sabbepi sabhāvadhammā padadvayeneva pariggahitā, tehi pana visuṃ visuṃ gahitadhamme ekajjhaṃ gahaṇavasena tatiyapadaṃ vuttanti attheva tatiyo rāsi. Na hi samudāyo avayavo hoti, bhinnavatthuke pana dhamme adhiṭṭhānabhedaṃ amuñcitvā ekajjhaṃ gahaṇaṃ na sambhavatīti kālena ajjhattaṃ, kālena bahiddhā jānanakāleti vuttanti daṭṭhabbaṃ.

这里所说的“内缘起与外缘起诸知见，以缘起之相观察之”意指内缘起和外缘起二法的认知，乃至于古旧释义中所载，“内缘起及外缘起二者合一”的教义，是以时间顺序而讲解的。实际上，并无所谓内缘起与外缘起各自独立单一之物，亦不能仅以单一缘起而论。若仅以三个词语填补两词合解而无第三意涵，那就不能成立，因为本文所论述的重点在于区别于“类别分异”的识别。正如论书中所说：“诸法亦有三种分别”，此处所云“诸法”是指由内等诸法分为三类。文中说“诸法”而留有“类别分异”之言，旨在表明此三即为三种类别法。譬如说，善趣等教理中依据法之性质及生成次第，区分三种“境界差别”，此即并非生灭分类，亦非表象指示义，而是类别区分。因此，五蕴作为恒续共摄之所缘，以“内在”为所缘谓“内缘起”，以“外在”为所缘谓“外缘起”，兼带二者所缘即是“内外缘起”。故有云：“置不依感受力之相及涅槃，则诸法即为内法、外法及内外法。”又反证若因不存在内涵差异，类别区分及第三组别则无由出现，岂非形态差异不足所致？实际上正反两方面皆成立。尽管初者以无联结聚合之理理解，如第二词所见起，三词表法质异体，而由执持之故，各有所涵。二者虽各自独立，但若不区分其义结构而合计，则不成一摄集合。如时间上有内缘起与外缘起知见之分。综上说法，此处谓“随时间先后分别为内缘起”，又谓“随时间推后分别为外缘起”，意即透过时间次第解说内外之别，非实有单一不变法。

Abhiññāniddesavaṇṇanā niṭṭhitā. · 神通解说注解已毕。

Iti terasamaparicchedavaṇṇanā. · 如是第十三章注解。