22. Ñāṇadassanavisuddhiniddesavaṇṇanā · 22. Ñāṇadassanavisuddhiniddesavaṇṇanā
22. Ñāṇadassanavisuddhiniddesavaṇṇanā二十二、智见清净义释注释
Paṭhamamaggañāṇakathāvaṇṇanā第一道智论注释
§806
806. Idāni ñāṇadassanavisuddhiyā niddese anuppatte sā yassa ñāṇassa anantaraṃ uppajjati, taṃ tāva dassento ‘‘ito paraṃ gotrabhuñāṇaṃ hotī’’ti āha. Ito paranti ito anulomañāṇato upari. Tanti gotrabhuñāṇaṃ. Neva paṭipadāñāṇadassanavisuddhiṃ bhajati aniccādivasena saṅkhārānaṃ aggahaṇato. Na ñāṇadassanavisuddhiṃ bhajati satipi nibbānārammaṇatte kilesānaṃ akhepanato. Tato evetaṃ viññāṇadhātūnaṃ visayaṃ uddesantaṃ dassanakiccaṃ karontaṃ kiriyamanodhātu viya maggassa āvajjanaṭṭhāniyaṃ vuccati. Antarāti chaṭṭhasattamavisuddhīnaṃ vemajjhe. Abbohārikameva hoti ubhayavisuddhilakkhaṇatābhāvato. Tathāpi vuṭṭhānagāminiyā pariyosānatāya vipassanāpakkhikaṃ. Tenevassa taṃsotapatitatā. Tenāha ‘‘vipassanāsote…pe… saṅkhaṃ gacchatī’’ti. Etenassa paṭipadāñāṇadassanavisuddhibhajanaṃ dasseti. Sotassa ariyassaādito pajjanaṃ sotāpatti, so eva maggo, sotaṃ vā ariyaṃ ādito pajjati adhigacchatīti sotāpatti, paṭhamako. Tassa maggo sotāpattimaggo. Paṭisandhivasena sakideva imaṃ manussalokaṃ āgacchatīti sakadāgāmī, tassa maggo sakadāgāmimaggo. Paṭisandhivasena kāmabhavaṃ na āgacchatīti anāgāmī, tassa maggo anāgāmimaggo. Kilesādīnaṃ hananādinā arahaṃ, aggamaggaṭṭho. Tassa bhāvo arahattaṃ, so eva maggoti arahattamaggo. Catūsu maggesu ñāṇaṃ ekajjhaṃ gahetvā ñāṇadassanavisuddhi nāma.
806. 现在，于知见清净的说明中，未曾发生的是指那种知见之后立刻生起的知，说明者说：『这就是所谓从此往后称为族生智』。这里的『从此往后』指的是从这里顺行的知识之上。所谓族生智，也是如此。族生智既不属于修行道上知见的清净，因其对无常等诸行的起源未能彻底贯通；亦不属于知见清净，因为即便是涅槃境界中，亦不能斥除烦恼之故。随后，如同承担使命的元素般，示现此识之所缘，成为道的呼唤所在。此乃第六、第七清净中的间隔，同时亦为存在间余部的内部状态。唯有船夫自身，因缺乏双重清净之标记，故未成双清净。尽管如此，仍然属于禅修亲近行者阶段的内观之正见，其故名曰『内观之流』。他由此描述曰：『内观之流……使其归入集体』。此喻示修行中道上知见清净的涵养。『流』指始于圣者的境界，即入流果。此果即圣道，入流果得以实现；圣流遂成道果乃入流果，首果也。此道即为入流道。依报复返而重返此人间者称为斯陀含，即返来者，彼道谓斯陀含道。依报复返而不复还欲界者称不还，彼道即不还道。由斩断诸烦恼等起始，堪称众道之首的阿拉汉，即此存在，讲之即是阿拉汉道。在此四道中，仅取一知为基础，即名为知见清净。
Tehi tīhipīti heṭṭhā tiṇṇaṃ anulomañāṇānaṃ vuttattā vuttaṃ, tīsu vā dvinnaṃ antogadhattā. Tīhipīti vā vikappantarasampiṇḍanattho pi-saddo, tena tīhipi dvīhipīti vuttaṃ hoti. Attano balānurūpenāti attano attano ānubhāvānukūlaṃ. Paṭhamañhi anulomañāṇaṃ sabboḷārikaṃ, dutiyaṃ tato nātioḷārikaṃ, tatiyaṃ tato nātioḷārikaṃ tamaṃ antaradhāpeti. Atha vā balānurūpenāti heṭṭhā saṅkhārupekkhāya āhitabalānurūpena . Pubbābhisaṅkhāravasena hi anulomañāṇassāpi maggañāṇassa viya saddhāvimuttadiṭṭhippattānaṃ pavattiākārasiddho attheva mudutikkhatāviseso. Palibodhato upaṭṭhāti palibodhabhāvapaṭicchādakassa tamassa antaradhāpitattā. ‘‘Āsevanante’’ti iminā dutiyassa vā tatiyassa vā anulomañāṇassa anantaraṃ gotrabhuñāṇuppatti, na paṭhamassāti dasseti tassa anāsevanattā. Na hi aladdhāsevanaṃ gotrabhuñāṇaṃ uppādetuṃ sakkoti. Nimittādivirahato, tabbidhurato ca ‘‘animitta’’ntiādinā nibbānaṃ visesitaṃ. Puthujjanagottanti ariyehi asammissaṃ puthujjanasamaññaṃ. Gottanti hi ekavaṃsajānaṃ samānā samaññā, evaṃ idhāpīti. Puthujjanasaṅkhanti tasseva vevacanaṃ, puthujjanabhūminti puthujjanavatthuṃ. Ekantikatāya ekavārameva ca uppajjanato apunarāvaṭṭakaṃ.
所谓三流知者，指以下三种顺行知，亦有说法曰两者内含于三者之中。『三流』此词亦寓意变化与依存，故亦有称为两流。『依其自身力』即顺应自身自身的体认应感。其一为全诸根综合之顺行知，第二为非全诸根综合之顺行知，第三为亦非全诸根综合之顺行知，后者会消散。亦因依自身力故，以下基于知蕴的慧之解脱与正见的生起，功德事由成就，有如顺行知本身之特质。借此相应而生，故称为泛智，潜含其蕴者被遮蔽。所谓『流涌之终』意指此二流知得后紧接着族生智的生起，而非初流知之后直接生起。缘何如此，因无前行故无法生起族生智。无因缘加被，族生智无法出现。『无相』等名为涅槃的特异。凡夫族属，谓非圣者而相类凡夫。『族』意谓同一血脉、类群，故称凡夫族。凡夫之本质，即指一次生起后再无退转之状态。
Bahiddhā vuṭṭhānavivaṭṭaneti asaṅkhatadhātuyā bahibhāvato bahiddhāsaññitā saṅkhāragatā vuṭṭhānabhūte vivaṭṭane nipphajjamāne paññā. Abhibhuyyatīti abhibhavati. Pakkhandatīti anupavisati. Ettha ca ‘‘uppādaṃ abhibhuyyatī’’tiādinā puthujjanagottābhibhavanaṃ tadatikkamanamāha. ‘‘Anuppādaṃ pakkhandatī’’tiādinā ariyagottabhāvanaṃ tadubhayabhāvato.
从外观而起者，所谓于无数元素内部自体、由外部缘起的诸行状态之外观，是智慧的显现。所谓『胜过』即胜胜、不为所执，『近入』谓未入定。此处『起生胜过』等语，旨在说透过凡夫族属的超越，即超越烦恼，及通过圣族的获得而成就超越二者之意。
§807
807. Ekāvajjanānaṃ nānāvīthitā natthīti na taṃnisedhanāya ekavīthiggahaṇaṃ, atha kho nānārammaṇānampi ekāvajjanānaṃ nānāvīthitā natthīti dassanatthanti daṭṭhabbaṃ. Mahāmātikanti mahantaṃ udakavāhakaṃ. Laṅghitvāti anotaranto eva atikkamitvā. Ullaṅghitvāti uparibhāgeneva laṅghitvā. Ninnapoṇapabbhāratā uttaruttaravisiṭṭhā ninnatāva.
807. 单一根源各具多路径者，并非以此禁止只依一径，而是因多种缘相促成单一根源之路径不存在，故说此意。“大母”即大水运者。‘跨越’即由内而外过越。如上越越界。‘下转者’指逐渐倾斜、向下移位者。
Aṭṭhahi ñāṇehi anukkamena āhitavisesaṃ anulomañāṇaṃ nibbānārammaṇassa ñāṇassa paccayo bhavituṃ samatthaṃ jātanti āha ‘‘udayabbayānupassanādinā vegena dhāvitvā’’ti. Rūpaṃ anekasantatisambandhatāya anekavaṭṭaracitā rajju viya hotīti vuttaṃ ‘‘rūparajjuṃ vā’’ti. Attabhāvassa rukkhaṭṭhāniyatāya vuttattā taṃsambandhadaṇḍaṭṭhāniyatā vedanādīsu ekasseva yuttā, na vedanādisamudāyassāti vuttaṃ ‘‘vedanādīsu aññataradaṇḍaṃ vā’’ti. Anulomāvajjanenāti anulomassa āvajjanena. Yena āvajjanena anulomañāṇaṃ uppajjati, tena taṃ ārammaṇaṃ. ‘‘Paṭhamena anulomacittena ullaṅghitvā’’ti idaṃ sakkāyatīrassa tassa atikkamanārambhatāya vuttaṃ. ‘‘Dutiyena nibbānaninnapoṇapabbhāramānaso’’ti idaṃ tassa sabbasaṅkhārato sātisayaṃ alaggaṃ hutvā visaṅkhāre allīnabhāvato vuttaṃ. Nibbāne ārammaṇakaraṇavasena patati yogāvacaro. Ekārammaṇeti ekavāraṃyeva ālambite ārammaṇe. Tenāha ‘‘aladdhāsevanatāyā’’ti. Tena ekārammaṇe āsevanā upakāravatī, na tathā nānārammaṇeti dasseti.
根据八种知的顺次关系，顺行知乃能为通向涅槃境界的知的因缘。故述：『由起灭观等法迅速奔赴』。譬如依赖多重相续的色，如绳索编结成，故名『色绳』。因其性有依止之处，如树体枝干之位，诸相续只有特定相续，如受等具某条相续，故不以受等之合起为整体，故云『在受等中，唯一定枝条』。所谓顺行之因，乃由顺行智启起。借该因缘者，即为缘起处。所谓“由初次顺行念头越过”，此指斯柯耶界（有身界）的超越开始。所谓“由第二涅槃时心”（断除诸结之心），乃心离诸蕴分别，破断散乱之故。禅化于涅槃作缘。单一缘起，即依单一依止而立。谓『无所取用』之说，故称无缘涅槃。此则蕴摄一缘时具持之修习层面，故称作『专一缘』。故知此专一缘，能助于恒住不失，但与多缘涅槃不同。
§808
808.Tatrāti anulomagotrabhūnaṃ itarītarakiccākaraṇe. Nakkhattayoganti nakkhattena candassa yogaṃ, nakkhattayogavibhāvaniyaṃ vā kālaṃ, divasanti attho.
808. 此中所称顺行族生，即他别作不同之事者。所谓星宿相连，是指星宿与月之关系，此星宿合、时分等义。『日』谓时间。
Tatthātiādi upamāsaṃsandanaṃ.
是说「等彼」以及诸喻的总称。
Evaṃ nibbattāhīti anulomañāṇāni viya saṅkhāre anālambitvā ahaṃ viya nibbānārammaṇe vattāhīti maggassa gotrabhunā dinnasaññāmuñcanaṃ, anubandhanañca nibbānārammaṇakaraṇameva sandhāya vuttaṃ.
「如是成就」者，犹如声闻从顺智起，舍弃依止，犹如我在涅槃境界中行，乃是谓授以道脉识解脱，以及联系涅槃境界生成的正.jsra律说。
§809
809.Tatrāti tasmiṃ gotrabhunā dinnasaññaṃ amuñcitvā viya tena gahitārammaṇeyeva vattitvā maggassa lobhakkhandhādinibbijjhane. Usuṃ asati khippatīti issāso, dhanuggaho. Saragocaraṭṭhānaṃ nāma aṭṭhausabhamattaṃ. Tañca kho dūre pātino majjhimapurisassa vasena catuhatthāya yaṭṭhiyā vīsatiyaṭṭhi usabhaṃ, tena aṭṭhausabhamatte padese hatthavasena cattārīsādhikachasatahatthe padese. Phalakasatanti asanasāramayaṃ phalakasataṃ. Kumbhakāracakkasadise cakkayante. Āvijjhitvāti bhametvā. Daṇḍakaghaṭṭanāya uppādetabbasaddo daṇḍakasaññā. Phalakasatavinivijjhanassa paccayabhūtā daṇḍakasaññā viya gotrabhuñāṇaṃ lobhakkhandhādinibbijjhanassa maggañāṇassa paccayabhāvato. Issāso viya maggañāṇaṃ nibbijjhitabbanivijjhanato.
第809讲。彼处谓舍弃道脉识解脱，犹如舍弃对所执境界，谓因此束缚贪欲蕴等烦恼。湿润不实谓迅速，如争夺、拔箭。所谓「祥鹿行处」为八百兽马之多。譬如远处敌人居于中村，靠四肢强壮大象能驮八十四兽马，以大象之力能承载四十八吨之重。所谓「果板百」乃含坐具之坚实严密。制圆如坛边制。愚痴显现为烧焦。因放棍棒击打引发称作棍棒识。果板百深入棍棒之中，因而有棍棒识，宛如道脉识、束缚贪蕴等烦恼之生起的条件。争夺状如道识因烧焦而灭。
§810
810. Aṭṭhamabhavato paṭṭhāya nibbattanakaṃ anamataggasaṃsāravaṭṭadukkhasamuddaṃ soseti. Saddhādhanaṃ sīladhanaṃ hiridhanaṃ ottappadhanaṃ sutadhanaṃ cāgadhanaṃ paññādhananti imesaṃ sattannaṃ ariyadhanānaṃ. Sammukhībhāvanti paccakkhasiddhiṃ. Pāṇātipātādipañcaverāni ceva pañcavīsatimahābhayāni cāti sabbaverabhayāni. Aññesañca ratanattaye niviṭṭhasaddhādīnaṃ. Samudāye pavatto sotāpattimaggasaddo tadekadesepi pavattatīti āha ‘‘sotāpattimaggena sampayuttaṃ ñāṇa’’nti.
第810讲。第八蕴觉察涅槃，悲叹无始轮回痛苦之海。信施、戒施、意施、怖施、闻施、布施、慧施，此七种为圣贤财富。得而亲近实现彼成就。杀生等五戒，及五十四恶怖，共谓为恶与怖。诸如其他宝及清净信心等，其中止入已发生第一转流果道之名声，此谓「入流果道相应之识」。
Paṭhamamaggañāṇaṃ niṭṭhitaṃ. · 第一道智终。
Sotāpannapuggalakathāvaṇṇanā入流者之人论注释
§811
811.Tasseva sotāpattimaggacittassa. Kāmañcettha nātitikkhapaññassa dve, tikkhapaññassa tīṇi phalacittāni honti, avisesato pana gahitassa maggassa vasena ‘‘dve, tīṇi vā’’ti vuttaṃ. Samādhimānantarikaññamāhūti yaṃ attano pavattisamanantaraṃ niyameneva phalappadānato ānantarikasamādhīti āhūti attho. Anantarameva pavattanakaṃ phalaṃ anantaraṃ, tattha niyutto, taṃ vā payojanaṃ etassāti ānantariko, maggo.
第811讲。彼入流果道之心，有跳越欲界者两种，跳越有三果识，特以得道所生果识为准，谓「二或三」之说。定了相续，谓为彼自心念念相续之果，称为无间定，意即定果紧随其生不间断。此无间果迹即道法。
Āsevananteti āsevanato ante, āsevanalābhino anulomañāṇassa anantaranti attho. Laddhāsevanameva anulomaṃ gotrabhuṃ uppādeti. Upari pana cha, satta vā javanāni pavattanti, tasmā cattāri phalacittāni hontīti vadeyyāti āha ‘‘sattacittaparamā ca ekāvajjanavīthī’’ti.
「入灭尽」者，谓于入灭终了，顺入顺智之无间为意。得入灭时，自顺智道脉生起。又上有六七个念头接续转动，是为四果识。谓其「七念极上，乃一净道」之义。
Taṃ pana na sārato paccetabbanti yojanā. Yaṃ panettha vattabbaṃ, taṃ heṭṭhā vuttameva.
然而，那些距离却不是需要考虑的长度。至于应当论述的，就以下面所说的为准。
§812
812.Ettāvatāti paṭhamamaggānantaraṃ phalassa uppattimakkena. Bhusaṃ pamattopīti devarajjacakkavattirajjādipamādaṭṭhānaṃ āgamma bhusaṃ pamattopi. Yesaṃ yathāvuttaāvajjanajavanacittānaṃ uppattiyā esa sotāpanno paccavekkhati nāmāti adhippāyo.
812.【如此多】谓初道之后果报生起之数量。『草木失察』者，指因天王国、轮转天王国等邪恶处所而起之疏慵。依其所示，心志刚健如初发声振奋者，其所生起者即名为须陀洹，谓其有见，故名为主宰。
Eteneva pasaṅgena sesānaṃ ariyānaṃ paccavekkhaṇāni dassetuṃ ‘‘yathā cā’’tiādi vuttaṃ.
由此节略作结，显示余下圣贤之谛观察，如『及如是』等所说。
Ukkaṭṭhaparicchedoyevaceso, yadidaṃ pañcannaṃ, catunnañca paccavekkhaṇānaṃ dassananti attho. ‘‘Abhāvenevā’’ti etena pahīnāvasiṭṭhakilesapaccavekkhaṇasamatthatā kassaci hoti, kassaci na hotīti dasseti. Lobho eva lobhadhammo.
此处所示，恰似一段分节，其旨在说明五者之一，以及四观之现别。所谓『正缺失』，是指贪欲、嗔恚、痴钝三毒的消减观察有时有，有时无，此为贪欲本性。
Dutiyamaggañāṇakathāvaṇṇanā第二道智论注释
§813
813.Kāmarāgabyāpādānaṃ tanubhāvāyāti etesaṃ kilesānaṃ tanubhāvatthaṃ. Tattha dvīhi kāraṇehi tanubhāvo adhiccuppattiyā, pariyuṭṭhānamandatāya ca. Sakadāgāmissa hi vaṭṭānusārimahājanassa viya kilesā abhiṇhaṃ na uppajjanti, kadāci kadāci viraḷākārā hutvā uppajjanti. Tathā uppajjantāpi maddantā chādentā andhakāraṃ karontā na uppajjanti, dvīhi pana maggehi pahīnattā mandamandā tanukākārā hutvā uppajjanti. Keci pana ‘‘sakadāgāmissāpi kilesā cirena uppajjanti, uppajjantāpi bahalāva uppajjanti. Tathā hissa puttadhītaro dissantī’’ti, taṃ akāraṇaṃ vatthupaṭisevanena vināpi gabbhaggahaṇasabbhāvato. Tasmā vuttanayeneva dvīhi kāraṇehi tesaṃ tanubhāvo veditabbo. Dutiyāyāti gaṇanavasenapi dutiyāya, uppattivasenapi dutiyāya bhūmiyā. Pattiyāti sāmaññaphalassa paṭilābhāya. Tañhi sampayuttānaṃ nissayabhāvato te dhammā bhavanti etthāti bhūmi. Yasmā vā samānepi lokuttarabhāve sayampi bhavati uppajjati, na nibbānaṃ viya apātubhūtaṃ, tasmāpi ‘‘bhūmī’’ti vuccati. Yogaṃ karotīti vipassanābhiyogaṃ karoti. ‘‘Navahākārehi indriyāni tikkhāni bhavantī’’tiādinā (visuddhi. 2.699) vuttanayeneva yadaggena indriyānaṃ tikkhataṃ sampādeti, tadaggena balāni, bojjhaṅgāni ca paṭutarabhāvaṃ āpādento indriyabalabojjhaṅgāni samodhānetvā lakkhaṇattayatīraṇavasena ñāṇena parimaddati. Tattha aparāparaṃ ñāṇaṃ cārento parivatteti. Tenāha ‘‘vipassanāvīthiṃ ogāhatī’’ti. Vuttanayenevāti udayabbayañāṇādīnaṃ uppādane vuttanayena. Gotrabhuanantaranti ettha gotrabhu viya gotrabhu. Paṭhamamaggapurecārikañāṇañhi puthujjanagottābhibhavanato, ariyagottabhavanato ca nippariyāyato gotrabhūti vuccati, idaṃ pana taṃsadisatāya pariyāyato gotrabhu. Ekaccasaṃkilesavisuddhiyā , pana accantavisuddhiyā ārammaṇakaraṇato ca vodānanti vuccati. Tenāha paṭṭhāne ‘‘anulomaṃ vodānassa anantarapaccayena paccayo’’ti (paṭṭhā 1.1.417). Yasmā pana paṭisambhidāmagge uppādādiabhibhavanatthaṃ upādāya ‘‘aṭṭha gotrabhudhammā samādhivasena uppajjanti, dasa gotrabhudhammā vipassanāvasena uppajjantī’’tiādīsu (paṭi. ma. 1.60) gotrabhunāmenevetaṃ āgataṃ, tasmā idhāpi ‘‘gotrabhuanantara’’nti vuttanti daṭṭhabbaṃ.
813.『欲爱嗔恚之形态』即此等烦恼的体现。其体现由二因所成，因烦恼多生而难消退，虽曾于小众上仕之中无常零落，偶尔生成稀少形态，却不常生。即便此时生起，因其调伏之故，犹如遮蔽黑暗而不显。经两道途径被消除者，虽有时刻显生慢慢变细之形态，但仍生。又有说法认为『即便只暂现于小众者，烦恼亦长久存在，且量多时势显著，如其子女般』，其实这是无因缘地迹象妄说。本处语因缘关系，此现象是因缘所生。所谓第二，是论数目与现起皆属第二，即境地。所谓著名者，是谓普通果报获得。且此二相相连，因缘依存故而成此法。『境地』则指因世间及出世间境位同等时，我亦有生起非涅槃所及，故称为境地。『用力』即修习内观做功用。依《净心论》云『以九境令根锐利』等言，正是借此用力令根相锋利，由此令根力觉支渐至成熟，觉支同根力发，转移之际了知。此相继往返转变，因此说『破除内观路程』。所谓『此说』，指通过觉知智慧等由起伏产生说法。所谓『族生间隔』，此例如同族类间隔。初道前行智慧为外道世人所持，为圣贤智慧所断，谓此为族类。此乃以破除观总数为标志之族类间隔。一些修习烦恼净除，极为彻底者谓为清净者，故称为开端。其言云『因缘继成皆为先条件』。
Dutiyañāṇaṃ niṭṭhitaṃ. · 第二智终。
Tatiyamaggañāṇakathāvaṇṇanā第三道智论释
§814
814.Sakidevāti ekavāraṃyeva. ‘‘Imaṃ lokaṃ āgantvā’’ti iminā pañcasu sakadāgāmīsu cattāro vajjetvā ekova gahito. Ekacco idha sakadāgāmiphalaṃ patvā idheva loke parinibbāti, ekacco idha patvā devaloke parinibbāti, ekacco devaloke patvā tattheva parinibbāti, ekacco devaloke patvā idhūpapajjitvā parinibbāti. Ime cattāropi idha na gahitā. Yo pana idha patvā devaloke yāvatāyukaṃ vasitvā puna idhūpapajjitvā parinibbāti, ayaṃ ekova idha gahitoti veditabbo.
814.『只一次』意谓仅一回。『此来世间』者，指就此五等小众中四种断除而仅持一法者。有者于此得断除小众果，于此世灭度；有者于此生后往天界灭度；有者于天界生起即灭度；有者于天界生起后再往此界灭度。此四途不列入。唯有于此生起，久居天界，继而复返此界灭度者，此谓仅生一回。
Kāmarāgabyāpādānaṃ anavasesappahānāyāti tesaṃyeva sakadāgāmimaggena tanukatānaṃ saṃyojanānaṃ niravasesappahānāya. Paṭisandhivasena kāmabhavassa anāgamanato anāgāmī.
欲贪与嗔恚等烦恼的断除，不是一时的，而是凭借所谓的不间断渐进断除。这正是对这诸多轻微缠缚的烦恼，经过一次又一次逐渐深入的持久断除。由此因缘，欲界之生死轮回停止者即为不再来者（梵：不还向者）。
Tatiyañāṇaṃ niṭṭhitaṃ. · 第三智已竟。
Catutthamaggañāṇakathāvaṇṇanā第四道智论释
§815
815.Opapātikoti upapātayoniko. Imināssa gabbhaseyyā paṭikkhittā. Tattha parinibbāyīti tattha suddhāvāse parinibbāyitā. Anāvattidhammo tasmā lokāti paṭisandhiggahaṇavasena tasmā lokā idha anāvattanasabhāvo, buddhadassanadhammassavanānaṃ panatthāya āgamanaṃ hotiyeva.
815.“生于非母胎者”者，谓从他处投生之生。此等胎床被弃而出生于母胎之外。于此即究竟灭尽，谓在清净住处终结。由于无回转性，故名为世界；依以往世继起故名为接续。故此世界因缘而起，诸生往来不返，而世尊之所说法善、善法之生起，正因接续此缘而有来。
Rūparāgaarūparāgamānauddhaccaavijjānaṃ anavasesappahānāyāti etesaṃ pañcannaṃ uddhambhāgiyasaṃyojanānaṃ nissesappajahanatthāya. Tattha rūpabhave chandarāgo rūparāgo. Arūpabhave chandarāgo arūparāgo. Māno arahattamaggavajjhamāno. Tathā uddhaccāvijjā.
对色欲等诸欲情的烦恼与痴愚不能一时断除，故此五重上方缠缚须逐渐断除。于色界中，渴爱欲染谓色欲渴爱；于无色界中，渴爱欲染谓无色欲渴爱。贪念与自我观则违背证得阿拉汉道。嗔恚与愚痴亦是如此。
Catutthañāṇaṃ niṭṭhitaṃ. · 第四智已竟。
Arahantapuggalakathāvaṇṇanā阿拉汉补特伽罗论释
§816
816.Mahākhīṇāsavoti mahānubhāvatānibandhanaṃ pūjāvacanametaṃ, na upādāyavacanaṃ yathā ‘‘mahāmoggallāno’’ti. Na hi cūḷakhīṇāsavo nāma atthi. Antimadehaṃ dhāretīti antimadehadhārī. Khandhakilesābhisaṅkhārabhārānaṃ ohitattā oropitattā ohitabhāro. Anuppatto sadatthaṃ sakatthanti anuppattasadattho. Sadatthoti ca arahattaṃ veditabbaṃ. Tañhi attupanibandhanaṭṭhena, attānaṃ avijahanaṭṭhena, attano paramatthaṭṭhena ca attano atthattā sakatthoti vuccati. Parikkhīṇāni dasapi bhavasaṃyojanāni etassāti parikkhīṇabhavasaṃyojano. Khandhādiatthaṃ sammā aññāya vimuttoti sammadaññāvimutto. Aggo ca so dakkhiṇeyyo ca, aggadakkhiṇaṃ vā arahatīti aggadakkhiṇeyyo.
816.所谓“大断尽漏者”，称谓用以敬崇成就大般涅槃者，而非我执“某某大咖萨巴”式之称呼。因为并无“小断尽漏者”。谓最终盛载之身，对众烦恼、蕴、垢、习气重担的负载，因已除尽而称为负载已无。未得者有多义，而得者唯一。此多义指依止对己缘故，而能承受自身身语意相应之体义；即“承受自体之义”。“断尽漏身者”即指已无诸生死缠缚十种烦恼之阿拉汉。因深解蕴法，证断所有烦恼，故判为真解脱者。于众中为首且最尊者，其名阿拉汉。
Bodhipakkhiyakathāvaṇṇanā菩提分论释
§817
817. Catunnaṃ maggañāṇānaṃ vasena catuñāṇāya. Ānubhāvavijānanatthanti satipaṭṭhānapāripūriādikassa ānubhāvassa bodhanatthaṃ.
817.以四种道之知识为依据，究竟成就四种净智。所谓体验净智者，乃指如念处等修行所获得之体验觉知而觉悟道理。
Paripuṇṇā bodhipakkhiyā etassāti paripuṇṇabodhipakkhiyo, maggo. Tassa bhāvo paripuṇṇabodhipakkhiyabhāvo. Vuṭṭhānabalehi sampayuttatāva vuṭṭhānabalasamāyogo, ye saṃyojanādayo yena paṭhamamaggādinā pahātabbā.
所谓圆满觉支者，即为圆满觉支；谓正道。其质即为圆满觉支的实现。由此力所加持，依诸能量因缘合摄，诸烦恼等缠缚得断故，此亦是破除轮回生死之根本所在。
§818
818. Bujjhanaṭṭhena vā bodho, maggacittuppādo. Tassa bujjhanakiriyāya anuguṇabhāvato pakkhe bhavāti bodhipakkhiyā.
818. 觉知之所，即为觉悟，是道心的发生。因觉知的作用及其相应性质，故名为觉支。
§819
819.Tesu bodhipakkhiyesu. Ārammaṇesūti kāyādiārammaṇesu. Okkhanditvāti anupavisitvā. Pakkhanditvāti tasseva vevacanaṃ. Upaṭṭhānatoti asubhākārādiggahaṇavasena upagantvā avaṭṭhānato. Kāyādīsu asubhākārādiggahaṇaṃ pubbabhāgasatipaṭṭhānavasena subhasaññādipahānakiccasādhanaṃ maggasatipaṭṭhānavasena veditabbaṃ. Tattha hi ekāva sati catukiccasādhanavasena pavattati.
819. 在这觉支中，所谓「依止」乃指身等诸依止法。放弃坐卧不安之态为断除，离开而动，即是相应举止的言行。护持指以摄受身口净行，像是不善形态等的摄持。先于身等诸处修习不善形态等的摄持，称为前缘念处，而放弃对色等相好念想的事，则是正行念处。此皆应由道念处所察知，其中正念独能圆满此四法。
§820
820.Padahantīti vāyamanti, kāyacittāni paggaṇhanti vā. Asobhāhetūnaṃ saṃkilesadhammānaṃ pajahanena, sobhāhetūnañca vodānadhammānaṃ bhāvanena sobhanaṃ, sundaranti attho. Seṭṭhabhāvāvahanatoti pāsaṃsatamabhāvasādhanato. Padhānabhāvakāraṇatoti uttamabhāvahetuto.
820. 『努力』指身心勤勉行持。舍弃不善缘起的烦恼业，修习善缘起的清净法，即是美好之义。引导向善得最胜法相，即谓得重要善果的道相理路。
§821
821.Pubbe vuttenāti iddhividhañāṇaniddese (visuddhi. 2.369) vuttena. Ijjhanaṭṭho nipphajjanaṭṭho, paṭilābhasampadā vā, yena vā ijjhanti iddhā vuddhā ukkaṃsagatā honti, taṃ ijjhanaṃ. Samādhipadhānasaṅkhārapamukhā maggadhammā idha ‘‘iddhī’’ti adhippetā. Pubbaṅgamaṭṭho adhipatipaccayabhāvo. Tasmā sotāpattimaggo ijjhatīti iddhi, tasmā sampayuttā chandādayo pubbaṅgamaṭṭhena pādo. Tassā eva phalabhūtāya vuṭṭhānagāminiyā chandādayo pubbabhāgakāraṇaṭṭhena pādo. Soti iddhipādo. Ime lokuttarāvāti ime yathāvuttā chandādayo uttaracūḷabhājanīye āgatanayena lokuttarā veditabbā. Chandādiadhipativasena paṭiladdhadhammāpi phassādayo iddhipādā hontīti attho. Kāmañcettha iddhipādo no adhipati, adhipati vā no iddhipādo nāma natthi, yathā pana ekasmiṃ rajje rajjārahesu catūsu rājakumāresu ekasmiṃ kāle ekova rajjamanusāsati, na sabbe, evaṃ ekamekasmiṃ cittuppāde ekova adhipati, iddhipādo ca hotīti veditabbo.
821. 『如前所说』者，指于神通智慧诠释中论及。念在于挥洒、消散与获得成熟，意谓对增长的神通心所生起，即念。此道行为以持定诸根为主，故称为神通。此为前导，引生依止关系。故初果道名念起，是因念而得神通，故与贪求等相应，生起于前导处。此等意乐为前由及根基，其果成熟乃依此前缘所成。神通为意根之一脚。所谓世出世间者，即是如实述说的意乐心，生由超出根本下的上级别修为而知。由意乐等掌控，即便是已得，触根等亦皆属神通之一部分。欲根此处无神通主导，神通亦无欲根主导，犹如一国四王子中，只一王子独掌国政，非众王子共治，故在单一心中仅有一主导意根，即为神通，理当如此理解。
§822
822.Assaddhiyaṃ saddhāpaṭipakkhā akusalā dhammā, avatthugato pasādapatirūpako micchādhimokkho vā. Kosajjaṃ thinamiddhapadhāno akusalacittuppādo. Pamādo satisammoso tathāpavattā akusalā khandhā. Abhibhavanasaṅkhātena adhipatiyaṭṭhenāti assaddhiyādīnaṃ abhibhavanato abhibhavananti vattabbena adhimokkhapaggahaupaṭṭhānaavikkhepapajānanassa ekalakkhaṇena sampayuttadhammesu adhipatiyaṭṭhena. Assaddhiyādīhi cāti ca-saddo samuccayattho aṭṭhānappayutto, tasmā akampiyaṭṭhena ca sampayuttadhammesu thirabhāvena ca balanti evamettha adhippāyo veditabbo.
822. 不信属恶行，随信属恶行，根源乃轻慢不信，即妄解惑乱等恶行。困乏昏沉为恶心生。掉慢戒念伤害彼此，如是恣意转乱，皆属恶蕴。谓由移动之势而主宰，意即不信等对烦恼缠覆为主宰。信等是八法集成，是故在坚定无动摇修行中，有强盛如是主宰应当明见。
§823
823.Bujjhanakasattassāti catunnaṃ ariyasaccānaṃ paṭivijjhanakasattassa. Yo heso lokuttaramaggakkhaṇe uppajjamānāya satiādidhammasāmaggiyā karaṇabhūtāya bujjhati kilesasantānaniddāya uṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikarotīti bodhīti vuccati ariyasāvako, tassa bodhissa bujjhanakasattassa aṅgāti bojjhaṅgā. Niyyānikaṭṭhenāti vaṭṭato nissaraṇaṭṭhena.
823. 觉知者者，是四圣谛之贯通了知者。此谓于世出世道瞬间生起，具足正念等法而能觉知烦恼根源的根本者。由此觉知可通达四圣谛，或证得涅槃，故名觉者。觉的因子即觉支。所谓故求解脱，乃从轮回中根本出离。
§824
824. Pubbabhāge nānācittesu labbhantīti sambandho. Cuddasavidhenāti ānāpānairiyāpathacatusampajaññapaṭikkūlamanasikāradhātumanasikārapabbāni, nava sivathikapabbāni cāti evaṃ cuddasavidhena. Kāyaṃ pariggaṇhato ca kāyānupassanāsatipaṭṭhānaṃ labbhati, na vedanādayo pariggaṇhato. Esa nayo sesesupi. ‘‘Sukhaṃ vedana’’ntiādināti vā ‘‘sāmisa’’ntiādināti vā ‘‘nirāmisa’’ntiādināti vā evaṃ navavidhena. Sarāgadosamohasaṃkhittamahaggatasamāhitasauttaravimuttapadānaṃ sapaṭipakkhānaṃ vasena soḷasavidhena. Nīvaraṇupādānakkhandhāyatanabojjhaṅgasaccapabbānaṃ vasena pañcavidhena. Imasmiṃ attabhāveti paccuppanne attabhāve. Anuppannapubbanti attano abhūtapubbaṃ. Parassa uppannaṃ akusalaṃ disvā tannimittañca vadhabandhārahādīnīti adhippāyo. Tassāti tādisassa. Bhavati hi taṃsadisepi tabbohāro yathā ‘‘tāniyeva osadhānī’’ti. Tassa pahānāyāti etthāpi eseva nayo. Jhānavipassanā ito aññasmiṃ attabhāve uppannapubbāpi siyunti vuttaṃ ‘‘imasmiṃ attabhāve anuppannapubba’’nti, chandiddhipādasammāvācānaṃyeva gahaṇaṃ. Tesu vuttesu sesiddhipādasesaviratiyo atthato vuttāva hontīti lakkhaṇahāravasena ayamattho veditabbo. Evaṃ nānācittesu labbhanti pubbabhāge ete satipaṭṭhānasammappadhānaiddhipādā. Catunnaṃ ñāṇānanti catunnaṃ ariyamaggañāṇānaṃ. Kāmaṃ sabbepi bodhipakkhiyadhammā maggacittuppādapariyāpannāva, tathāpi sātisayo sammappadhānabyāpāro maggakkhaṇeti vuttaṃ ‘‘phalakkhaṇe ṭhapetvā cattāro sammappadhāne’’ti. Avasesā tettiṃsa labbhanti, te ca kho pariyāyato, na nippariyāyatoti adhippāyo.
824. 先部分在各种心中皆能获得称为“关系”。所谓十四种分别，即入出息定、身意根业四正勤、四念处、四正断以及新七正定，即如此认为14种。观察身体时，获得身观念行的念处，却不包括观察受等。此乃准则之余。所谓“欢喜受”等表示“身感受”，或称“身体的”、“非身体的”，皆以此九种分法。依止于根本烦恼无明所凝聚之集中的大定，并出离外道的一方，以此十六种为基础。以烦恼集着之障碍、五蕴、六处、七觉支、谛理等作为基础，有五种。这里所谓自体性质，是指现起之自体性质。未现前称为其本无现前；现于他者，见其不善心及其因缘等，谓之支配。所谓“其者”即如“彼药同理”。欲令放弃该烦恼，亦如是路径。禅与观由此通达他自体性质，谓“此自体现无前”的用字极为深入。諸经所述若有余见成就等，应当从本质上理解其意义。由此种种心中，先部分能够获得的乃是四念处正确专注的毅力基。所谓四智慧，乃四圣道智慧。欲界的所有菩提法与圣道心生所圆满，且说专注心无误，故于道现前时说“立于四正专注”而成就。余三十三种亦能获得，且此为通称，非唯一称谓。
§825
825.Sesesu panāti iddhipādādīsu pañcasu koṭṭhāsesu. Yathā sativīriyesu ‘‘satipaṭṭhānaṃ sammappadhāna’’nti saṅkhipanavasena hāpanaṃ, ‘‘kāyānupassanā’’tiādivibhāgadassanavasena vaḍḍhanaṃ atthi, īdisaṃ hāpanavaḍḍhanaṃ natthīti attho.
825. 关于余部，即在五种作用力量等五支汇聚处。如对三十七助道品中「正念专注」的简略说明，为削弱;对「身观念处」等细分说明，则是扩充;就是说，这种削弱与扩充互相存在，但其意图不同。
§826
826. Idāni sabbesu eva yathārahaṃ labbhamānavibhāgadassanatthaṃ ‘‘apicā’’tiādi āraddhaṃ. Tattha tesūti sattatiṃsāya bodhipakkhiyadhammesu. Chaddhāti ekadhā dvedhā catudhā pañcadhā aṭṭhadhā navadhāti evaṃ chappakārena te bhavanti.
826. 如今在一切正当处皆可获得所谓始于“如意”等。此处指三十三菩提助道品。在此，种类分为七、三十三。所谓遮为一次、两次、四次、五次、八次、九次，依次分布。
Chandiddhipādādivasenāti chando chandiddhipādavaseneva, cittaṃ cittiddhipādavaseneva, pītipassaddhiupekkhā bojjhaṅgavaseneva, saṅkappādayo maggavasenevāti evaṃ nava ekavidhāva honti.
所谓由欲心、志力等之五足，意即五足所成的欲心足，以及意足，喜乐宁静平等觉支皆为一体，恰似道足，是九种为一类。
Cuddaseva asambhinnāti sati vīriyaṃ chando cittaṃ paññā saddhā samādhi pīti passaddhi upekkhā sammāsaṅkappo sammāvācā sammākammanto sammāājīvoti ime asambhinnā padantarasambhedena vinā aggahitaggahaṇena gayhamānā cuddaseva ca sabhāvadhammā. Cuddasāti ca ukkaṃsaparicchedena vuttaṃ. Tañca kho paṭhamajjhānikamaggacittuppādavasena, dutiyajjhānike pana sammāsaṅkappābhāvato terasa, tatiyacatutthapañcamajjhānikesu pītisambojjhaṅgābhāvato dvādasa honti. ‘‘Sattatiṃsappabhedato’’ti idampi ukkaṃsavaseneva vuttaṃ, avakaṃsato pana vuttanayena ekasmiṃ khaṇe chattiṃsa, pañcatiṃsa honti, catunnaṃ adhipatīnaṃ ekajjhaṃ anuppajjanato ekasmiṃ khaṇe ekasseva iddhipādassa sambhavoti dvattiṃsa ca hontīti veditabbaṃ.
仅十四种相互不离，意为正念、精进、欲意、意、智慧、信心、定、喜乐、宁静、平等、正思维、正语、正业、正命，这十四法不离散，彼此相依无间。十四即称提要。此十四即从初禅生起的道心力，至第二禅时由于正思维缘缺，减少至三；于三、四、五禅时喜乐觉支缺，减少至十二。曰三十三区别，亦是总纲之分，且依叙述之一时三十六、三十五为依据。四种主宰之一等依此而起，由于未生故于一时中仅一支力起，依此推知共二十二。
Sattatiṃsapabhedato kathanti āha ‘‘sakiccanipphādanato’’tiādi, ekaccassa sabhāvato ekassāpi attano ānubhāvānurūpakāyānupassanāditaṃtaṃkiccasādhanatoti attho. Sarūpena ca vuttitoti abhedassa cittiddhipādādikassa sarūpeneva pavattanato ca.
所谓三十三区别，是指“有欲生起”等情形，依个体特性甚至于对己之感受、对身体观察等分出，作为某种职能的具足之手段。又说此处述为“同体”的意思，即从意欲力起始等同类依次展开的整体。
Etthāti ñāṇadassanavisuddhiyaṃ. Kasmā pana bodhipakkhiyesu jhānakoṭṭhāso na gahito, nanu jhānarahito ariyamaggo natthīti? Saccaṃ natthi, tato eva na kho panetaṃ evaṃ daṭṭhabbaṃ ‘‘bodhipakkhiyesu jhānaṃ na gahita’’nti lakkhaṇūpanijjhānalakkhaṇassa jhānassa maggaggahaṇeneva gahitattā. Tañhi sandhāya ‘‘yasmiṃ samaye lokuttaraṃ jhānaṃ bhāvetī’’tiādi (dha. sa. 277, 343 ādayo) vuttaṃ. Ārammaṇūpanijjhānalakkhaṇassa panettha sambhavo eva natthi. Aparo nayo – kasmā pana bodhipakkhiyesu jhānakoṭṭhāso na gahito, nanu jhānarahito ariyamaggo natthi, na ca taṃ paṭipadā viya ekantapubbabhāgiyaṃ, nāpi ekaccapaṭisambhidā viya magganissando, atha kho maggacittuppādapariyāpanno, yato ‘‘lokuttaraṃ jhānaṃ bhāvetī’’ti (dha. sa. 277, 343 ādayo) vuttaṃ, maggamaggaparivāradhammā ca bodhipakkhiyadhammāti? Vuccate – yaṃ tāva vuttaṃ jhānarahito ariyamaggo natthī’’ti, tattha na ariyamaggasampayogamattena jhānassa bodhipakkhiyatā labbhati atippasaṅgato. Āhārādīnampi hi bodhipakkhiyatā āpajjeyyāti. Etena maggacittuppādapariyāpannatā bodhipakkhiyabhāvassa akāraṇanti dassitaṃ hoti.
此处论及智慧见净之境。然为何觉支中禅定之聚未为实执？岂非无禅定故无圣道耶？实则非也。所以在此不可断言云「觉支中禅定未被涵摄」；此断言乃因对禅定标志——出离烦恼之禅定的误解所致。为此，经中说「彼时修习出世间禅定」等语。标志烦恼净灭之禅定在此无由发生。另一种说法是，觉支中禅定未被涵摄者，因非仅单纯依止前行断除之一面，亦非仅某单一通达而称为道之所赖；而是涵摄在道的心生起全貌之中，因而谓「彼时修习出世间禅定」；禅定与道的相应因素即觉支法也。释曰：所谓「觉支中禅定未被涵摄」者，非以纯粹圣道相融禅定如实获得觉支认可；因对取食等生起方面亦获觉支；由此可见涵摄觉支心生起法之缘起，正是觉支法之所显现。此即由道心生起涵摄而宣示觉支法成立之故。
Yaṃ pana vuttaṃ ‘‘maggamaggaparivāradhammā ca bodhipakkhiyā’’ti, tattha parivāraṭṭho kiṃ sahapavattiattho, udāhu parikkhāraṭṭhoti? Yadi purimo pakkho, so pageva nillocito. Atha dutiyo, idaṃ vicāretabbaṃ. Kathaṃ pavattamānaṃ jhānaṃ maggassa parikkhāro? Yadi sahajātādipaccayabhāvena, evaṃ sati phassādīnampi maggaparikkhāratā āpajjati. Atha paṭipakkhavidhaṃsanena, na sabbe jhānadhammā paṭipakkhavidhaṃsanasamatthā. Na hi vicāro, vedanā ca kassaci saṃkilesadhammassa ujupaṭipakkhabhāvena pavattanti. Yaṃ pana peṭake ‘‘sukhaṃ uddhaccakukkuccassa, vicāro vicikicchāya paṭipakkho’’ti vuttaṃ, taṃ pariyāyena vuttaṃ. Na hi sukhaṃ sayaṃ uddhaccakukkuccassa paṭipakkho, paṭipakkhassa pana samādhissa paccayatāya paṭipakkho. Na ca vicāro paññā viya, adhimokkho viya vā vicikicchāya paṭipakkho, paṭipakkhassa paṭirūpatāya pana paṭipakkho vutto. Tathā pītipi na byāpādassa adoso viya ujupaṭipakkho, adosasampayogato pana paṭipakkho vutto. Tena vuttaṃ ‘‘taṃ pariyāyena vutta’’nti. Vitakkasamādhayo eva pana jhānadhammesu ujukaṃ paṭipakkhavidhaṃsanasamatthāti paṭipakkhaviddhaṃsanasamatthassa paripuṇṇassa jhānakoṭṭhāsassa abhāvato na cassa bodhipakkhiyesu saṅgaho kato. Yasmā pana sammāsaṅkappo, sammāsamādhi ca maggapariyāpannā jhānadhammā, tasmā te sandhāya taṃsampayuttatāya vā itarepi gahetvā pariyāyena vuttaṃ pāḷiyaṃ ‘‘yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānika’’ntiādi (dha. sa. 277).
此所谓「道与非道之随顺法亦为觉支」者，其随顺意为何？例如以「辅因」而言？如若前行觉支，则理当已明示。其次对此须考察：如何禅定与道相应，堪称其辅因？若为同生起等缘起关系，即在诸如正念、触等亦有道之辅因而随机生起；若以相对破坏之法论，非所有禅定相皆能以相对破坏论立。诚然，思虑及痛苦，并非任何污染法正相对破坏而起。彼经言「彼于掉举追悔之苦中之乐，思惟为疑惑之相对破坏」乃比喻之辞。乐并非掉举追悔之乐，乃为与定相应之乐。思惟亦非智慧，疑惑亦非智慧之对治；两者相对仅为相对破坏。喜乐非嗔恨，对应亦非嗔恨；因此称之为「以此言为譬喻」。由是观之，禅那法中正念定配以相应破坏为正当，因禅定集未涵摄故觉支中未包含齐备禅定聚。既然正思惟与正定皆达于道之涵摄，此故宣说「彼时修习出世间禅定，无障碍之进趋」等语。
Vuṭṭhānabalasamāyogakathāvaṇṇanā出定力结合之说明
§827
827.Vuṭṭhānaṃ nimittato, pavattato ca vuṭṭhānaṃ. Balasamāyogo samathavipassanābalehi sampayuttatā. Pariññābhisamayādivasena dukkhādīsu visesadassanaṭṭhena maggapaññāpi vipassanāti vuccatīti ‘‘lokiyavipassanā’’ti visesetvā vuttaṃ. Tenevāha ‘‘vuṭṭhānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti (paṭi. ma. 2.5). Nimittārammaṇattā nevanimittā vuṭṭhāti, pavatti…pe… chindanato na pavattā vuṭṭhātīti yojanā. Tattha nimittato vuṭṭhānaṃ saṅkhāranimittaṃ nissajjitvā nibbānārammaṇakaraṇaṃ. Pavattato vuṭṭhānaṃ hetunirodhena āyatiṃ vipākappavattassa anuppavattidhammatāpādanaṃ. Tenāha ‘‘samudayassa asamucchindanato pavattā na vuṭṭhātī’’ti.
「现起」之缘起，及「流转」之现起。力之结合，乃由止观两弱互相对合。以正确认知破谛等特殊见处，乃视为胜慧而称为观。故曰「彼以现起相，正念止观乃共进而修习」。依相观之，所谓「现起」非仅界相起，亦为缘起之现起，断灭则非现起。彼此义相合称为方便之说。此处现起之缘起，舍弃对行之因缘，作为涅槃缘起者。流转之现起，是因缘触发，续行有余之流转不间断。由斯因故曰「集起之缘，非断灭而现起」。
Dubhatoti ubhato, da-kārāgamaṃ katvā evaṃ vuttaṃ. Dubhāti vā padantaramevetaṃ ubhayasaddena samānatthaṃ. Dassanaṭṭhenāti pariññābhisamayādilakkhaṇena catusaccadassanaṭṭhena. Micchādiṭṭhiyāti dvāsaṭṭhippabhedāyapi micchādiṭṭhiyā. Tadanuvattakakilesehīti apāyagamanīyatāya tassā micchādiṭṭhiyā anuvattakehi vicikicchādikilesehi. Khandhehīti etthāpi tadanuvattakasaddo ānetvā sambandhitabbo. Te ca micchādiṭṭhiādipaccayā uppajjanārahā veditabbā. Micchāsaṅkappātiādīsupi tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti. Bahiddhā ca sabbanimittehi vuṭṭhātīti pāḷi saṃkhittā. Yathā micchādiṭṭhimicchāsaṅkappā, evaṃ micchāvācādayopi apāyagamanīyā eva veditabbā. Micchāvācākammantājīvā cetanāsabhāvā. Micchāsati tathāpavattā cattāro khandhā. Uparimaggattaye sammādiṭṭhi taṃtaṃmaggavajjhā mānato vuṭṭhāti. So hi ‘‘ahamasmī’’ti pavattiyā diṭṭhiṭṭhāniyo, micchāmaggato panettha vuṭṭhānaṃ anuddharitvā taṃtaṃmaggavajjhasaṃyojanānusayeheva vuṭṭhānaṃ uddhaṭaṃ.
所谓两者，谓行二合相生义已成，则曰「两」[达]义。觅见处，即依正确知见清净如实见四圣谛。邪见乃涉六十八种邪见。跟从邪见之烦恼，犯于恶道，因其被疑惑及烦恼所缠绕。此处鼻职之关联亦同。谓诸邪见等为其因缘所生故。邪见及隨同念头等烦恼及五蕴皆生起。外亦依诸缘相生。故戒律中略说。若邪见随念头起，则应视为随同烦恼；如邪言邪行等，亦属恶道之因。邪语等为意志恶行。邪念亦随相应四蕴而起。于上行道正见处，彼正见紧随道轨，视我见起故。邪道中则非此现起，故此现起为恣意痴见之因缘。
Aṇusahagatāti aṇubhāvaṃ gatā pattā, tanubhūtāti attho.
所谓随顺，是谓心之所感受、体验之意义。
§828
828. Evaṃ vuṭṭhānaṃ dassetvā idāni balasamāyogaṃ dassetuṃ ‘‘lokiyānañcā’’tiādi vuttaṃ. Samathabalaṃ adhikaṃ hoti samādhibhāvanābhāvato. Vipassanābalaṃ adhikaṃ hoti ñāṇuttarattā vipassanābhāvanāya. Samānabhāvena yuge naddhā baddhā viya hontīti yuganaddhā. Tenāha ‘‘aññamaññaṃ anativattanaṭṭhenā’’ti, kiccato anūnādhikabhāvenāti attho. Tato eva samāyogoti samaparicchedayogoti attho.
现起已显现，今当明示力量相合。所谓「非世俗者」等语。止力大于未修止定时。观力大于对观止之上乘。二力俱等，如双马并驾故曰双合也。故曰「彼此不逾越互不逾逆」。意指作用至少相当。由此所谓力量相合，亦即共时相合。
Samādhipaṭipakkhadassanatthaṃ ‘‘uddhaccasahagatakilesehī’’ti vuttaṃ, uddhaccapadhānehi kilesehīti adhippāyo. Avikkhepo samādhīti samucchindanena vikkhepassa ujupaṭipakkhabhūto samādhi. Nirodhagocaroti nibbānārammaṇo. Vuṭṭhānaṭṭhenāti vuṭṭhānakabhāvena nimittato, pavattato ca vuṭṭhahamānavasena. Ekarasāti samānakiccā.
为显现正定修行者的境界，谓“携带掉举之结”而说，此为掉举诸法之根本。所谓掉举束缚正是烦恼，正定者断除纷乱不乱，乃是通过断绝使心不散乱而相应的正定。所谓寂灭所依，即是涅槃相。所谓起处，指的是因缘而生起之相，因缘推动而生起的状态。所谓“一种相”，谓同一功用。
Pahātabbadhammapahānakathāvaṇṇanā应断法断之说明
§829
829.Yedhammāti ye saṃkilesadhammā. Saṃyojanādīsu saṃyojanaṭṭhena bandhanaṭṭhena saṃyojanāni, vibādhanaṭṭhena, upatāpanaṭṭhena vā kilesā, micchāsabhāvāti micchattā, loke dhammā lokapariyāpannā dhammāti lokadhammā, maccherassa bhāvo, kammaṃ vāti macchariyaṃ, viparītaṭṭhena vipallāsā, ganthanaṭṭhena ganthā, ayuttā gatīti agati, āsavantīti āsavā, ohanantīti oghā, yojanaṭṭhena yogā, nīvarantīti nīvaraṇāni, dhammasabhāvaṃ atikkamma parato āmasantīti parāmāsā, bhusaṃ ādiyantīti upādānāni, appahīnabhāvena santāne anu anu sentīti anusayā, malīnabhāvakaraṇaṭṭhena malā, akusalakammāni ca tāni sugatiduggatīnaṃ, tattha nibbattanakasukhadukkhānañca pathā cāti akusalakammapathā, cittaṃ uppajjati etthāti cittuppādo, cittacetasikarāsi , akusalo ca so cittuppādo cāti akusalacittuppādoti akusalasaddaṃ ānetvā sambandhitabbaṃ.
829.所谓“那些法”，即一切染污法。于诸结缚之处，如缠缚处、拘束处，或搅扰处、痛苦处，皆为烦恼。所谓“不正性”，即不正之品性。世间法即俗世所围绕之法。所谓“鱼性”，即死者之状态。所谓“业”，即生死业力。所谓“颠倒”，指颠倒失正。所谓“结”，即种种缠结。所谓“失去归属”，即迷失方向。所谓“染污”，即烦恼。所谓“激流”，即催逼激荡。所谓“结缚”，即拘束。所谓“障碍”，即妨碍。越过法性，即怀有他心。恶意，即怨恨。以贪欲为因而起执著，即取执。以未清净之态生染，即污秽。恶行即不善行为，导致善恶之向。其处涅槃之苦乐者，谓恶业道。心由此而生，即心之生起。此心谨守不净，乃不善之心生起，故引出恶心生起，应当将此不善音义联系起来。
Khandhehi khandhānanti idhalokakkhandhehi paralokakkhandhānaṃ. Yāvañhi teti te rūparāgādayo yāva pavattanti na samucchijjanti, tāva etesaṃ khandhaphaladukkhānaṃ anuparamo avicchedoti. Etena tesaṃ saṃyojanatthaṃ vibhāveti. Uddhanti rūpārūpabhavesu, tatiyamagguppattiyā vā uddhaṃ. Uddhaṃ bhajantīti uddhaṃbhāgā, rūpārūpabhavā, tesaṃ avicchedahetutāya hitāni uddhaṃbhāgiyāni.
所谓“蕴者谓蕴”，指此世蕴与他方蕴。谓“至于”，即五蕴之爱等于至尽不绝止，乃连续相续之苦果不断绝。是以显此为结缚之意。谓“起”，指色与无色之生起。谓“三世瞒生”，即向上、过去与未来生。所谓“上部”，谓向上部分，色与无色之生起。彼此不间断，故其性质有利益者，即是向上部。
Kilissanti, kilesenti cāti duvidhampi atthaṃ dassento ‘‘sayaṃ saṃkiliṭṭhattā’’tiādimāha.
所谓“污秽”，即“结污”，此二者亦有二义，为明说“自己被染污”，为明释此理。
Micchāvimutti ‘‘lokathūpikādīsu mokkho’’ti pavattamicchāvimokkho. Abhinivisanādivasena micchā viparītaṃ na sammā pavattanato micchāñāṇaṃ mohova.
所谓“错误解脱”，谓“世埠等处之解脱”，即发起之错误解脱。因先入之我执等故，错误与颠倒不正而起，故谓此为错误之智，于无明。
Lokappavattiyāti khandhappavattiyaṃ sati. Anuparamadhammakattāti puññapāpavasena aparāparaṃ avicchijjanato. ‘‘Lābhahetuko lābho’’tiādinā kāraṇopacārena.
所谓“世间转变”，意指蕴之转变。所谓“连续法性”，即善恶之分别相续，无断绝。谓“利因之利”，即依因而有利益，因缘俱足。
Āvāse macchariyaṃ, āvāsahetukaṃ vā macchariyaṃ āvāsamacchariyaṃ.
住所中的贪欲，或起于住所的缘故的贪欲，称为住所的贪欲。
Tayoti vatthuṃ abhinditvā vuttaṃ, bhinditvā pana vuccamāne dvādasa honti.
这三个缘由被说成是三种因缘，打破了彼此的界限后，被称为十二。
Ganthakaraṇaṃ kāraṇabhāvena paṭibaddhatākaraṇaṃ ganthananti taṃ rūpakāyepi labbhatīti āha ‘‘nāmakāyassa ceva rūpakāyassa cā’’ti. Tattha byāpādassāpi abhisajjanupanayhavasena pavattanato ganthanaṭṭho veditabbo, yato tassa paṭighasaṃyojanabhāvo vutto.
结缔者作为因缘而被束缚的不作为称为结，连色身也能获得此结者，故说“既名身亦色身”。其中须知由憎恨导致的结是应当了知的，因为它代表着痛恨的束缚状态。
Chandadosamohabhayehīti chandadosamohabhayahetu. Tañhīti akattabbakaraṇaṃ, kattabbākaraṇañca.
贪嗔痴怖皆为贪嗔痴怖的因缘。“渴”是不可为之因缘，“应为之因缘”则是可为之因缘。
Savanāti pavattanato. Savanatoti kilesāsucibhāvena vissandanato. Puna savanatoti pasavanato.
闻闻者是指由现起的行为。以污秽烦恼的性质扩散称为闻闻。又称承闻。
Ākaḍḍhanaṭṭhena, duruttaraṇaṭṭhena cāti etena oghā viya oghāti dasseti. Ārammaṇena, dukkhena ca viyogassa appadānasaṅkhātena yojanaṭṭhena yogāti dasseti, saṃkilesakaraṇaṭṭhenāti attho. Tesaññevāti kāmarāgādīnaṃyeva. Te hi sotavasena vattamānā soto viya sotapatite satte apāyasamuddaṃ pāpenti, saṃsārasamuddato ca sīsaṃ ukkhipituṃ na denti, yathāgahitañca ārammaṇaṃ vissajjituṃ na denti, yādisañca pāpaṃ katvā dukkhappatte punapi tādisena yojenti.
由积聚和累加形成的，如同洪水一般称为洪流。由因缘和分离所生的苦称为结缔。由于这些亦有搅乱烦恼之义。其余如贪欲等烦恼皆是如此。由耳根所现起如同根本，如根基的恶趣之海令众生命于其中沉沦，不允许断开执著，也不允许放弃根本烦恼，乃至作恶感苦后，依旧以相同的结缔束缚自身。
Cittassāti kusalacittassa, visesato jhānacittassa. Ādito varaṇaṃ āvaraṇaṃ. Kilesavāsanaṃ netvā varaṇaṃ nīvaraṇaṃ. Kuṭṭakavāṭādīhi viya pidahanaṃ paṭicchādanaṃ, taṃ pana kusalādīni saṅgaṇhituṃ, pariññātuṃ, ñātuñca appadānavasena daṭṭhabbaṃ.
『心』者，善心也，特指禅定心。遮蔽之法，谓遮蔽之障。若破除烦恼习气，即为遮蔽，亦为障碍。犹如用斗篷与围帷等覆住一般，如此障蔽乃为善法之根本，应当聚集此善法以观察理解，并以断除法观之，不可轻忽。
Tassa tassa dhammassa sabhāvanti kāyādikassa tassa tassa dhammassa asubhādisabhāvaṃ. Abhūtaṃ sabhāvanti subhādisabhāvaṃ.
各法之本性，谓身等诸法各有其自相。当此诸法中，烦恶法自性为不净，不存在法自性为净美。
Thāmagataṭṭhenāti thāmagatabhāvena. Thāmagatanti ca anaññasādhāraṇo kāmarāgādīnaṃ sabhāvo daṭṭhabbo. Yena te eva bhagavatā ‘‘anusayā’’ti vuttā. Anusayanañca maggena appahīnabhāvena paccayasamavāye uppajjanārahatā. Tenāha ‘‘punappunaṃ kāmarāgādīnaṃ uppattihetubhāvena anusentiyevā’’ti.
『止于所处处』者，即以止于所处之法相为义。止于所处处，亦即见诸根欲等无他异性，如世尊所说「习气」。习气由道之断尽而无余生，故谓阿拉汉即由此而成。盖复说：「于根欲等不断生因中，习气如是复生。」
Dummocanīyabhāvena pavattiṃ sandhāyāha ‘‘telañjanakalalaṃ viyā’’ti.
因着难于解除之性，故喻其为如油、油脂、乳液混合之类难分之物。
§830
830.Sesāti anapāyagamanīyā. Sukhumā kāmarāgapaṭighāti sambandho. Catutthañāṇavajjhā evāti avadhāraṇena paṭhamañāṇādivajjhatā nivattīyati. Tayidaṃ niyamadassanaṃ aññatthāpi netabbanti dassento ‘‘parato’’tiādimāha. Tattha ‘‘niyamaṃ na karissāmā’’ti etena niyame akate heṭṭhimamaggavajjhatāpi anuññātā eva hotīti.
『残余』者，无堕落之义。细微之于根欲嗔等对立相应关系。四断知诳骗，即谓主要断知及随断知中断逆行为得以回转。此为法则之显现，别处不得见。以「以后」等喻。于此法则中言「不施行法则」，则纵有恶道之断逆行为亦须容许。
Lobha…pe… catutthañāṇavajjhānītiādīsu paṭhamañāṇādīhi hatāpāyagamanīyādibhāvānīti adhippāyo veditabbo. Ādisaddena oḷārikasukhumatā gahitā.
以贪……等及四断知之义，以主要断知等所具断绝恶堕落性等为其总纲，且以粗细语音为识别之法。
Yaseti parivāre.
应依随众。
Agatīsu chandādayo kiñcāpi uparimaggavajjhā, tathāpi taṃmūlakassa akattabbakaraṇassa, kattabbākaraṇassa ca apāyagamanīyatāya paṭhamamaggavajjhā.
在未来世中，意欲等事虽有一定的断绝之道，但对于这一根本不可成就与应成就的法，则是第一断绝之道。
Katākatākusalākusalavisayaṃ yaṃ vippaṭisārabhūtaṃ kukkuccaṃ, taṃ idha tatiyañāṇavajjhaṃ vuttaṃ. Yaṃ pana ‘‘kukkuccapakatatāya āpattimāpajjatī’’ti (pāci. aṭṭha. 438; kaṅkhā. aṭṭha. nidānavaṇṇanā) vuttaṃ kukkuccaṃ, taṃ sandhāya ‘‘kukkuccavicikicchā sotāpattimaggena pahīyantī’’ti (dha. sa. aṭṭha. 1176) aṭṭhasāliniyaṃ vuttaṃ. Tasmā dvinnaṃ vacanānaṃ adhippāyo veditabbo. Aññesupi edisesu ṭhānesu adhippāyo maggitabbo, na virodhato paccetabbo. Oḷārikānavasesappahānaṃ vā sandhāya kukkuccassa paṭhamatatiyañāṇavajjhatā vuttāti veditabbaṃ. ‘‘Bhagavatā paṭikkhittaṃ anuvasitvā anuvasitvā āvasathapiṇḍaṃ bhuñjitu’’nti, ‘‘kukkuccāyanto na paṭiggahesī’’ti (pāci. 204) pana āgataṃ kukkuccaṃ, na nīvaraṇaṃ arahato uppajjanato, nīvaraṇapaṭirūpakaṃ pana ‘‘kappati na kappatī’’ti vīmaṃsanabhūtaṃ vinayakukkuccaṃ nāma, taṃ tathāpavattacittuppādova.
已成诸善不善境界的苦恼厌患，此即第三智断之苦恼。所谓“因苦恼之行为而招致过失”者，指的是苦恼。就此而言，『因苦恼疑惑于初果道故而断除』是八正集中南传释论所称。故应识别这两句话的覆盖范围。其他场所亦须依情而断，而不可任意反对。应当以断除恶念的根本法——杂念的断除，作为苦恼的第一第三智断。所谓“世尊以止恶念的方法反复教导，使恶念不生”之句，说明入流果道者已断除此苦恼。对于已到来的苦恼，不是阿拉汉触生的障碍(缠)；而律中所谓烦恼苦恼，是论断心意转为反覆生起者的烦恼，亦如逆流而上之流动。
Kāmarāgapaṭighānusayā aṇusahagatā tatiyañāṇavajjhā. Oḷārikānaṃ pana dutiyañāṇavajjhatā heṭṭhā vuttanayāva.
第三智断为烦恼中同受欲爱瞋恚所生之恶感。对于乐欲恶感，此处称为第二智断，是以下文所说。
Cittuppādaggahaṇena cettha makkhapaḷāsamāyāsāṭheyyapamādathambhasārambhādīnaṃ saṅgaho katoti daṭṭhabbaṃ.
因心所起而产生贪恋执取，是因嗜爱相似蜂群于傍边借助而起的疏漏放逸，是其聚集成因，这可看明。
§831
831.Aphalo vāyāmoti ettha atītānaṃ tāva pajahane aphalo hotu vāyāmo niruddhattā, anāgatānaṃ pana kathanti tesampi vakkhamānaṃ aviparītamatthaṃ ajānanto natthitāmattaṃ gahetvā codeti, tathāpi ‘‘aphalo’’ti pubbe pahātabbānaṃ natthitāya codanā katā, idāni pahānassa. Yadi hi pahānaṃ atthi, kathaṃ pahātabbā santi? Atha pahātabbā santi, kathaṃ pahānaṃ hoti? Pahātabbā ca santi, pahānañca hotīti vippaṭisiddhametaṃ. Kasmā? Pahātabbesu santesu pahānassa asambhavato tadupago vāyāmo aphalo ālokatamānaṃ sahāvaṭṭhāne sati ālokassa aphalatā viya. Athāpi kathañci pahānaṃ siyā? Saṃkilesikā ca maggabhāvanā āpajjati pahātabbapahāyakānaṃ sahāvaṭṭhānato . Vippayuttatā vā kilesānaṃ cittavippayuttasaṅkhāravādīnaṃ vippayuttasaṅkhārānaṃ viyāti adhippāyo. Taṃ pana nesaṃ vādīnaṃ yathā matimattaṃ, evamidhāpīti dassento āha ‘‘na ca paccuppannakileso cittavippayutto nāma atthī’’ti. Arūpadhammā hi ekavatthukādibhāvena vattamānā khaṇattayapariyāpannā paccuppannā, te kathaṃ cittena vippayuttā nāma siyuṃ, tasmā nattheva vippayuttatā kilesānaṃ. Āveṇikāti asādhāraṇā, sayameva uppāditā pāḷi anāruḷhāti adhippāyo. Pāḷiyaṃyeva hi paṭikkhittanti sambandho. Svāyaṃ puggalo. Hañcīti yadi.
“无效努力”意指过往之弃失若已灭，则无效努力亦无；已来世则谓那些虽宣说而不明真意者，不理解无常而激励他人，依旧有“无效”之用语。此前未弃者无效之激励；今已弃者若有，亦无当弃者，则此为反证。何故？于当弃者中，如不存在弃之可能，则奢欲念中“无效努力”如同无光所附之暗，内在宛若暗然。然仍有弃，如何弃？即便如此，弃执法中仍生不清净之执。戒除恶业的斋戒修行者讨回于执着界中。邪乱与轮转为烦恼解脱诸心所断诸法之差异证据。对于这些争说者，限制其意见，佛语云：“无现在有的烦恼，谓是断除之心意”。非色身想等虚空法等本为空虚刹那灭者，如何可称为断？因此不存在断除烦恼之心。所谓夫不正当之事，乃非常罕见，乃自生，谓为“无起”；巴利文录中此联系，即指自性之我。若如此，必有毁伤。
Vinibaddhoti mānena patthaddhacitto. Parāmaṭṭhoti micchābhiniviṭṭho. Thāmagatoti thāmagatakileso thirabhāvagatānusayo. Tena hi natthi maggabhāvanāti yasmā tīsupi kālesu kilesānaṃ pahānaṃ na yujjati, tikālikā ca kilesā, tasmā natthi maggabhāvanā, tāya sādhetabbaṃ kiccaṃ natthīti attho. ‘‘Na hi natthi maggabhāvanā’’tiādinā catukkhattuṃ vuttassa paṭikkhepassa paṭikkhepo. Idaṃ vuttaṃ ‘‘pāḷiyaṃyeva hī’’tiādiṃ ānetvā sambandhitabbaṃ.
「Vinibaddho」者，谓心已被约束，且定心于所行处；「Parāmaṭṭho」是指错误地被遮蔽，即内心被邪见所蒙蔽；「Thāmagato」是说心已陷入懈怠烦恼的状态，且有固着的习气。由此可知，因三者俱存，便不可能修习正道的修行。何以故？因为三时之中（过去、现在、未来）烦恼尚未断除，故无成就修道的机缘。此处所谓的「三时期烦恼」，即表示此等烦恼的持续乃至三世之间，不曾断绝，因此不具备修道条件，故言「无修道」。此义应悉依经文及相应释义贯通理解。正如经中以「无修道」为主题的四重破谤之说，须以《巴利语辞典》「pāḷiyaṃyeva hī」等文相应证释为辅佐。
Evamevāti yathā ajātaphale taruṇarukkhe mūle chinne asati chedane āyatiṃ uppajjanārahāni chedanapaccayā anuppajjamānāni vinaṭṭhāni nāma honti, evameva maggabhāvanāya asati uppajjanārahā kilesā maggabhāvanāya anuppajjamānā ‘‘pahīnā’’ti vuccantīti upamāsaṃsandanaṃ veditabbaṃ. Uppādoti uppādasīsena uppādavanto khandhā vuttā. Anuppādeti nibbāne. Ajātāyeva na jāyanti, tasmā pahīnā nāma hontīti ‘‘natthi kilesappahāna’’nti paravādinā kato paṭikkhepo ‘‘na hī’’ti paṭikkhitto. Te pana neva uppajjitvā vigatā, nāpi bhavissanti, na ca uppannāti ‘‘atīte kilese pajahatī’’tiādi na vattabbanti dasseti. Hetunirodhāti dukkhahetūnaṃ kilesānaṃ nirodhā. Dukkhanirodhoti āyatiṃ uppajjanakadukkhassa nirodho. Uppādapavattanimittāyūhanā paccuppannabhavavasena gahitā.
正如尚未生芽果的幼树根基被砍断，则树无法生长，收获果实，现象亦不复存在，因斩断生长条件，果树便不产生。如此类比修道，修行的生起缘亦被断绝，即烦恼消除，故称为减灭。此类比须清楚了知。所谓「生起」指五蕴等存在之发起；「不生」指涅槃境界，亦即不生不灭之境，缘起断绝，从而烦恼被破除之义。敌对者以「烦恼不灭」为由，破坏此理，声言「无烦恼断除」，依此对言斥责乃正当。然此等烦恼已无生起，既不再产生，也不会存在，亦不言「已去烦恼尚存」之语义，显示理义无谬。因缘与断灭，即是苦集灭道的深义。所谓苦灭，即将较长时段内的苦断绝。因缘聚合而起，因缘消散而灭。
§832
832.Etenāti ‘‘ajātāyeva na jāyantī’’tiādivacanena. Vipassanāya ārammaṇabhūtaṃ upādānakkhandhapañcakasaṅkhātaṃ bhūmipavattiṭṭhānaṃ laddhavanto bhūmiladdhā yathā ‘‘aggiāhito’’ti, laddhabhūmikāti attho . Vattamānādiuppannavidhuratāya bhūmiladdhuppannā eva nāma teti vuttaṃ.
据此，「尚未生起则不再生起」，此处说明以观慧深入观察由五蕴构成的无常地基时，已察觉诸烦恼不再复起，正如取火点燃柴薪般已达根基状态，称为「取得地基」之义。此亦即目前状态非新生，实为先前生灭的延续，故称为地基已获。
§833
833. Anubhavitvā, bhavitvā ca apagataṃ bhūtāpagataṃ. Anubhūtabhūtā hi bhūtatāsāmaññena bhūtasaddena vuttā. Sāmaññameva hi upasaggena visesīyatīti. Anubhūtasaddo ca kammavacanicchāya abhāvato anubhāvakavācako daṭṭhabbo. Vikappagāhavasena rāgādīhi, tabbipakkhehi ca akusalaṃ, kusalañca ārammaṇarasaṃ anubhavati, na vipāko kammavegakkhittattā, nāpi kiriyā ahetukānaṃ atidubbalatāya, sahetukānañca khīṇakilesassa chaḷaṅgupekkhāvato uppajjamānānaṃ atisantavuttittā. Ettha ca purimanaye kusalākusalameva vattuṃ adhippāyavasena ‘‘bhūtāpagata’’nti vuttaṃ. Yaṃ ‘‘uppannānaṃ akusalānaṃ dhammānaṃ pahānāya uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā’’ti (saṃ. ni. 5.651-662; vibha. 390-391) ettha ‘‘uppanna’’nti gahetvā taṃsadisānaṃ pahānaṃ, vuddhi ca vuttā. Pacchimanaye ca-saddena kusalākusalañca ākaḍḍhitvā sabbaṃ saṅkhataṃ vuttaṃ bhutvāpagatabhāvābhidhānādhippāyena. Vipaccituṃ okāsakaraṇavasena uppattitaṃ atītaṃ kammañca tato uppajjituṃ āraddho vipāko ca anāgato okāsakatuppannoti vutto okāso kato etena, okāso kato etassāti ca atthadvayavasena, yaṃ uppannasaddena vināpi viññāyamānaṃ uppannaṃ sandhāya ‘‘nāhaṃ, bhikkhave, sañcetanikānaṃ kammāna’’ntiādi (a. ni. 10.217, 219) vuttaṃ.
经历与存在，现存与已失，经历有时即为存在之谓。存在一词常以共同语义表法，唯因业果语义之别，体验称为经历语。因缘变化，诸烦恼即感受其善恶起伏，并非单用业果强弱而论，也非说行为无原因，或因脆弱而无因，实因诸烦恼皆因缘和合，无常易变。此中前面究竟论述以善恶相应成就体证与非体证不同之辨，谓为存在与失去状态及相应的现起与断灭之差别。论及诸烦恼断除之理，指非瞬间消灭，乃因因缘组合而有起有灭。如经文所说，善恶法的起灭被分别记述，称为现已消除，因此称为失去。又用存在标记其变化，分别说明业所引发的起灭定律，也阐明生命因缘变化之连续性。
Tāsu tāsu bhūmīsūti manussadevādiattabhāvasaṅkhātesu upādānakkhandhesu. Tasmiṃ tasmiṃ santāne anuppattidhammataṃ anāpāditatāya asamūhataṃ. Asamūhatattāyeva hissa natthīti navattabbatāya uppannavohāro.
「诸处诸地」，即指人、天等诸众生所在之根本聚集之境（身与心之五蕴）。其中生无生性，亦即依选定及无伤害之状态下的非增长积累，此非增长状态即认定为常住。此为说明生起的非连续与互不混杂，故谓为不共生，也就是说不同诸生的烦恼生起时不相混杂，具有分别性。
§834
834. ‘‘Kā bhūmi, ko vā bhūmiladdho’’ti āsaṅkaṃ nivattetuṃ ‘‘ettha cā’’tiādi āraddhaṃ. ‘‘Vipassanāya ārammaṇabhūtā’’ti etena khandhānaṃ apariññātataṃ dasseti, na ārammaṇabhāvamattaṃ tebhūmakaggahaṇeneva tassa siddhattā. Apariññātā hi khandhā kilesānaṃ bhūmīti adhippetā. Khandhesu vatthubhūtesu. Ārammaṇavasenāti ārammaṇakaraṇavasena. Atītānāgate, pageva paccuppanneti adhippāyo. Tanti taṃ aññasantānagataṃ kilesajātaṃ. Tato aññasmiṃ santāne ārammaṇakaraṇamattena bhūmiladdhaṃ nāma yadi siyāti sambandho. Tassāti kilesajātassa. Appaheyyato parasantatipatitattā na koci bhavamūlaṃ pajaheyya. Bhūmiladdhañhi anusayitaṃ nāma hotīti adhippāyo. Vatthuvasenāti uppattiṭṭhānavasena. Yattha yattha bhave, santāne vā. Pariññātānaṃ abhūmibhāvato ‘‘apariññātā’’ti vuttaṃ. Uppādato pabhutīti tesaṃ khandhānaṃ uppajjanato paṭṭhāya. Kilesānaṃ appahīnabhāvaṃ ṭhapetvā aññassa kāraṇassa abhāvato tesu khandhesu kilesajātaṃ anuseti, tasmā taṃ anusayitaṃ kilesajātaṃ, teneva anusayanasaṅkhātena appahīnaṭṭhena bhūmiladdhanti veditabbaṃ.
「何为地基？何为所取地基？」此疑难须以「此处」起始文进行解释，指示修慧修观皆因无明所染之五蕴粗劣的无明地基。无明实即烦恼的根本，蕴则以物质与精神根基呈现。所谓执持即执着之因缘状态。所谓过去与未来，即是断灭与生起的因缘流转。并说明生起定为烦恼所产生者，故为烦恼所造之所取基础。断灭即涅槃，因无生故无行动生成，故称断灭。异生之间无共同生烦恼根基故无互相滋生，故称非共生根基，即此谓「地基」者乃烦恼潜藏无法拔除之习性，即依根基之所在名之。以断灭之非共存为当断之旨，说明心之执持依赖于烦恼根基存在，若断除此根基，则无烦恼生起。故「所取地基」即是在不舍弃烦恼之执持中持续存在，能令烦恼再生生起。
§835
835. Tattha ca bhūmibhūtesu khandhesu na sabbe sabbesaṃ vatthū honti, atha kho viseso atthīti taṃ dassento āha ‘‘yassa yesū’’tiādi. Tattha yassāti yassa puggalassa. Yesūti satipi ajjhattabhāvasāmaññe yesu atītādikāmāvacarādibhedabhinnesu khandhesu. Te eva yathānusayitā khandhā. Kiṃ panete kilesā ārammaṇaṃ karontā viya paricchijja paricchijja anusentīti? Yato te eva khandhā tesaṃ kilesānaṃ vatthūti vuttā, na heva kho anusayānaṃ vatthuṃ paricchijja pavatti atthi. Atītādikāmāvacarādivasena pana yathāparicchinne vatthusmiṃ yo kilesānaṃ appahīnaṭṭho, so paricchijja pavatto viya hotīti ‘‘atītakkhandhesū’’tiādi vuttaṃ. Tena vatthuvasena bhūmiladdhaṃ hotīti vatthubhedena siyā tassa bhedoti dasseti. Tathāvavatthitabhāvato eva hi ‘‘aññataro lolajātiko taṃ rasapathaviṃ aṅguliyā sāyī’’tiādivacanaṃ (dī. ni. 3.120) kāmāvacarakkhandhesu anusayitānaṃ rasataṇhādīnaṃ rūpārūpāvacarakkhandhe atikkamitvā puna kāmāvacarakkhandhavatthukataṃ vibhāveti. Tenāha ‘‘tathā kāmāvacarakkhandhesū’’tiādi . Yathā cettha rūpārūpāvacarakkhandhe atikkamitvā pavatti, evaṃ kāmāvacarakkhandhe atikkamitvā pavatti hotīti āha ‘‘esa nayo rūpārūpāvacaresū’’ti.
835. 在此，关于地界诸法的蕴中，并非所有都是具足一切性质的实体；因此，为了说明其特殊用意，文中说“某人所有”等语。此中“某人所有”指的是某个人。所谓“所有”是指这五蕴中，内在状态、共相、过去等种种欲望行为差别迥异的蕴而已。这些蕴便是被习气所缠染的蕴。那么，这些烦恼好似外缘，虽被放弃却又不断随缘而起，缘起缘灭，何故如此？因为，这些蕴是烦恼的根本所依，故称为“所依”。并非只是习气的根本而已，还包含这些蕴的过去等欲望行为等方面的如实了知的条件中，有一种相当清除的存在被称为“过去的蕴”等。以这种条件性质而言，可以说是地界（法的实体）有所分异。依此如实所说的，比如“有一谄媚的索人用手指画画此砂土地”等，指的是在欲望行为蕴中习气的如痴如醉的欲望之水，形态蕴与非形态蕴的欲望行为蕴已得超越，又还原为欲望行为蕴实体，故称“在欲望行为蕴中”等语。又比如此处在形态与非形态的欲望行为蕴已超越而发生（习染）者，同样说“这是形态与非形态行为中习染之法”等。
Pariyuṭṭhānābhibhavanavasena ca kilesānaṃ anusayanaṭṭho anumīyati tadabhāve abhāvato. Yassa ye anusayā pahīnā, tesaṃ vatthu tena samatikkantaṃ pariññātattāti kuto nesaṃ bhūmisamaññāti dassetuṃ vuttaṃ ‘‘sotāpannādīsu panā’’tiādi. Idha vaṭṭamūlakilesāti anusayā adhippetā, na avijjā, bhavataṇhā ca. Yaṃ kiñci cetanācetasikabhedaṃ, kāyikādibhedaṃ vā. Itīti evaṃ, appahīnānusayattāti adhippāyo. Assāti puthujjanassa. Te panete anusayā atītādikāmāvacarādivasena yathāparicchinne tattha tattha vatthusmiṃ anusayantāpi te te pañcupādānakkhandhe avibhāgeneva vatthuṃ katvā anusentīti dassento ‘‘tassetaṃ vaṭṭamūla’’ntiādimāha.
由于烦恼通过习气的增长而增盛，可以推断习气得以消灭时烦恼亦随之消失。习气一旦断尽，那以该习气为基础的烦恼即获超越，故称为“断尽习气者”诸如初果得者等称谓。此中“轮回的根本烦恼”是指习气为主，不是无明与生灭欲。所谓分别有意无意诸心及身根诸法。由此说明那些已断尽习气者，被称作“无习气者”，这是本义。凡夫而言，这些习气，依过去、内在状态、共相、欲望行为等差别，各有所依，故在各五取蕴中各自做为根本存在而随缘发生烦恼。由此说明，“这是轮回根本”等语。
§836
836. Idāni tamatthaṃ anvayabyatirekavasena upamāya vibhāvetuṃ ‘‘pathavīrasādi viyā’’tiādi vuttaṃ. Rukkhagacchalatādīnaṃ paccayabhūto sasambhārapathaviyā raso pathavīraso. Āporasepi eseva nayo. Sākhā nāma khuddakasākhā. Pasākho viṭapo. Rukkhapaveṇinti rukkhaparāparaṃ. Santānayamāneti aparāparaṃ anuppabandhante.
836. 现在，请依照正反义，举例说明“诸地者”等语。树木枝叶等属于因地结聚而成的物质，水液是地的汁液。泥土也是如此。枝条称为小枝，树叶称为叶片。树枝则指树体上相连的枝桠。连接则表示彼此相依不离断开。
Maṇḍūkakaṇṭakoti eko macchakaṇṭakoti vadanti. Anupādānoti pahīnacaturupādāno, rūpādīsu vā kiñcipi agaṇhanto.
所谓“蛙刺”是称谓，意指一种鱼刺。所谓“无执”，是指四取蕴已断，即对色法等没有任何执取。
§837
837. Idha samudācāro nāma laddhattalābhatāti khaṇattayasamaṅgisamudācāruppannanti āha ‘‘vattamānuppannameva samudācāruppanna’’nti. Pubbabhāge anuppajjamānampīti tasmiṃ āpāthagate ārammaṇe ādito pavattajavanavāresu anuppajjamānampi. Adhiggahitattāti ayonisomanasikārena abhiruyha gahitattā, daḷhaṃ gahitattāti attho. Aparabhāgeti aparasmiṃ kālabhāge, kālantareti attho. Ekantena uppattitoti paccayasamavāye sati tathā ayonisomanasikārassa tattha nibbattattā niyamena uppajjanato. Kalyāṇigāmeti evaṃnāmake gāme. Rohaṇe kira abhirūpānaṃ itthīnaṃ uppattiṭṭhānatāya so gāmo tathā vuccati. Cittasantatimanāruḷhanti paccuppannataṃ paṭisedheti. ‘‘Uppattinivārakassa hetuno abhāvā’’ti etena paccaye sati paccayasamavāye uppajjanārahatāya avikkhambhitassa uppannatāpariyāyoti dasseti. Nanu ca asamūhatuppannampi paccaye sati uppajjanārahameva? Saccametaṃ, pahānavisesabhāvakato pana nesaṃ bhedo. Yathā avikkhambhitāsamūhatabhūmiladdhuppannaṃ sati paccayasamavāye uppajjanārahaṃ, evaṃ ārammaṇādhiggahituppannampīti tividhassāpi bhūmiladdhena ekasaṅgahatā vuttā.
837. 此处名为“缘起”的现象，指获得与失去之相，当成随时间连续合流的条件产生。谓“现存且当生起者即缘起”。在前半段未生起者，是指缘起条件之外尚未成立者。所谓“得至”意为通过不正思维深入而获得；“坚得”是指坚固获得之义。所谓“后段”是指另一时期阶段；“期间”意为时间间隔。所谓“单独生起”是指因缘契合时，以不正思维时正确生起。说“吉利村”，传说中名为吉利的村庄，以女子众多而得名。心意连续上升，表示反抗现存状态。此称“阻止生起的缘故灭亡”，表示条件同存时生起的现象获得恒持。若无聚起发生，难道不是条件存在时生起消亡吗？这话真实，惟由于有断除差异，故不能全等。犹如未断绝聚合而获得的生起，条件同时得足而生起之理，依三种缘起地义表示统一。
§838
838. Akusalampi bhūtāpagatuppannaṃ atītattā na pahātabbaṃ, tathā ekaccaṃ okāsakatuppannaṃ itaraṃ appahātabbato, sesadvayaṃ khaṇattayasamaṅgibhāvatoti āha ‘‘amaggavajjhattā’’ti. Kenacīti catūsu maggañāṇesu kenaci. Tassāti yathāvuttassa catubbidhassapi uppannassa. Taṃ uppannabhāvaṃ vināsayamānanti anuppattidhammatāpādanena uppajjanārahataṃ vināsentaṃ. Paṭhamaṃ lokiyañāṇena yathābalaṃ pahīnameva lokuttarañāṇaṃ pajahatīti lokiyaggahaṇaṃ kataṃ.
838. 贪欲虽生于心底，因过去因缘，不能被轻易断除；有时业所牵引，不能放弃。整个其余部分处于对等聚合状态，故称之为“无罣碍”。为何如此？因于四种道智中某者。所谓“某者”，是指四种道智中某一已生起的部分。此已生起状态，在灭除业障时可被摧毁，称为“无恩生起”的灭除。比如以世间智慧力虽微弱断除烦恼，超越世间智慧者能根除，此为世间的处理。
Pariññādikiccakathāvaṇṇanā遍知等作用之说明
§839
839.Saccābhisamayakālasminti catunnaṃ ariyasaccānaṃ paṭivijjhanakkhaṇe. Vuttānīti ‘‘dukkhaṃ pariññeyya’’ntiādinā (saṃ. ni. 5.1099), ‘‘yo, bhikkhave, dukkhaṃ passatī’’tiādinā (saṃ. ni. 5.1100) ca vuttāni. Yathāsabhāvenāti aviparītasabhāvena. ‘‘Jānitabbānī’’ti vatvā tesaṃ jānanavidhiṃ upamāvasena aṭṭhakathāyaṃ tāva vuttanayena dassetuṃ ‘‘vuttaṃ heta’’ntiādi vuttaṃ.
839.四圣谛得正知之际谓之正知时。此经文曰“应当彻知苦”及“比库们，若有见苦者”等即是所说。如常会合处谓之不变会合内。说“当知法”者，为示知之法，依比拟说明于阿阇梨所述注疏中，谓之『所说缘故』。
Tattha yathā padīpotiādi ekassa ñāṇassa ekakkhaṇe cattāri kiccāni kathaṃ sambhavanti. Na hi tādisaṃ kiñci loke diṭṭhaṃ atthi, na ca vacanaṃ labbhatīti antolīnacodanaṃ manasi katvā vuttaṃ ‘‘pariññābhisamayenā’’ti. Anavasesato paricchijja jānanasaṅkhātena paṭivijjhanena abhisameti asammohavasena paṭivijjhati. Pahānābhisamayenāti samucchedappahānasaṅkhātena paṭivijjhanena asammohato abhisameti. Maggaṃ bhāvanābhisamayenāti maggañāṇaṃ sammāsaṅkappādisesamaggaṃ sahajātādipaccayatāvasena bhāvanābhisamayena. Abhisameti pubbabhāgabhāvanāsambhūtena ariyamaggabhāvanāsaṅkhātena paṭivijjhanena abhisameti aṭṭhaṅgikaṃ maggaṃ asammohato paṭivijjhati. Maggañāṇañhi sampayuttadhammesu sammohaṃ viddhaṃsentaṃ attanipi sammohaṃ viddhaṃsetiyeva. Nirodhanti nibbānaṃ. Sacchikiriyābhisamayenāti paccakkhakaraṇasaṅkhātena paṭivijjhanena. Pāpuṇātīti adhigacchati. Svāyaṃ adhigamo dassanapaṭivedhoti āha ‘‘passati paṭivijjhatī’’ti.
此中，如火把等一识一念时如何成就四事。世间无此观境，亦非从他处闻得，心中生疑竟复令悟，谓“以正知正会得”。以无挂碍知断诸识净明，未生疑态即能正见。断灭正知者谓通过截断灭除。修行正知者是对正道慧得生起，如修八正道慧。通过前行修习成就圣道修习体认正理，观察八支圣道为无迷惑正知所照。与正知相应法门俱除迷障，本身亦能断除迷惑。灭谛即涅槃。证实正知乃轻分明知，以此真实透见，得成就。自证此成就即名“见及正会得”。
‘‘Nirodhaṃ…pe… paṭivijjhatī’’ti etena nirodhasaccamekaṃ ārammaṇapaṭivedhena cattāripi saccāni asammohapaṭivedhena maggañāṇaṃ paṭivijjhatīti evaṃ yuttivasena vibhāvitaṃ ekapaṭivedhaṃ āgamenapi sādhetuṃ ‘‘vuttampi ceta’’ntiādi vuttaṃ. ‘‘Sabbaṃ veditabba’’nti iminā ‘‘yo dukkhasamudayaṃ passati, so dukkhampi passatī’’tiādinā (saṃ. ni. 5.1100) āgataṃ samudayaṃ saccādimūlakaṃ yojanaṃ saṅgaṇhāti.
“断灭……观察证得”此语说明以对断灭谛一缘察法，四圣谛皆不迷而证，正知察慧共证圣道慧。此理亦以为宜，故以该语为验。又曰“一切皆当知”，以此文晓：“见苦集者，亦见苦。”故能纳悉集谛起道灭四谛。
Na cetaṃ kālantaradassanaṃ sandhāya vuttaṃ, atha kho ekapaṭivedhamevāti dassentena ‘‘maggasamaṅgissa ñāṇaṃ, dukkhepetaṃ ñāṇa’’ntiādinā (vibha. 794; paṭi. ma. 1.109) aparaṃ suttapadaṃ ānītaṃ. Tathā hi ‘‘yo nu kho, āvuso, dukkhaṃ passati, dukkhasamudayampi so passati…pe… paṭipadampi so passatī’’ti (saṃ. ni. 5.1100) ekasaccadassanasamaṅgino aññasaccadassanasamaṅgibhāvavicāraṇāya tamatthaṃ sādhetuṃ āyasmatā gavampatittherena vuttaṃ, paccekañca saccattayadassanayojanā katā. Aññathā kamābhisamaye purimadiṭṭhassa puna adassanato samudayādiṃ passato dukkhādidassanaṃ puna avattabbaṃ siyā, vuccamāne ca sabbadassanaṃ dassanantaraparamanti dassanānuparamo eva siyāti.
此非谓时空际断见，乃以单一体验说明：道集持有之知，如“苦足知”等。此意取自典籍。又言“比库等若见苦，亦当见集……修行亦见”，以一谛同见，方成其他谛。同理，古时谓先见未见苦集者，复当覆断再现苦集起等，于断除再思见之序，故谓一切见谛是见后续继证之境。
Nissayabhāvahetutāya dukkhapariññāya vaṭṭijhāpanasadisatā, paṭipakkhaviddhaṃsanatāya samudayappahānassa andhakāravidhamanasadisatā, ñāṇālokaparibrūhanatāya maggabhāvanāya ālokaviddhaṃsanasadisatā, tena tena maggena yathā yathā nirodhassa sacchikiriyā, tathā tathā kilesasnehapariyādānaṃ hotīti nirodhasacchikiriyāya snehapariyādānasadisatā kāraṇūpacārena vuttā.
因缘关系之故，苦的彻知形象明现，破坏恶业具分明示，集谛断除明显如暗夜之灭照，慧光增广般若增明正道修持等，故随道门不同，尽见灭谛实证，故灭谛成就称为恶习断除之功德。
§840
840.Obhāsetīti pakāseti. Kilesapaṭippassaddhinti sabbakilesadarathapariḷāhavūpasamabhāvato kilesānaṃ paṭippassaddhibhūtaṃ.
840.“显现”即“显示”。“烦恼静灭”谓烦恼根本彻底息灭，烦恼皆被镇静压伏。
§841
841.Appetīti pappoti. Dukkhapariññāya sakkāyatīrasamatikkamabhāvato orimatīrappahānasadisatā, maggabhāvanāya sattattiṃsabodhipakkhiyadhammāvahanatāya bhaṇḍavahanasadisatā.
『渴欲』者，生起。因痛苦的彻悟，能够超越我见之念，并具有断除愚痴的真实性；为修习道的发展，具足七十种觉道品的引导力，且具有承担佛法宝藏的真实性。
§842
842. Pavattaṃ ñāṇaṃ assāti pavattañāṇo, maggo. Assa maggassa.
『流转之智』谓正在流转的智，即为『道』。此处指已具足的那条道。
Tathaṭṭhenāti tathasabhāvena, pīḷanādiaviparītasabhāvenāti attho. Ekapaṭivedhānīti ekajjhaṃ paṭivijjhitabbākārāni.
『正处』者，指正当之处；『如众』者，如同众合；『受苦等相反聚合』者，意即在受苦等相反处所所成合。『一条入解』者，指须于一方深入解知之理。
Dukkhassa pīḷanaṭṭhotiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā buddhānussativaṇṇanāyaṃ (visuddhi. mahāṭī. 1.144) vuttameva. Ekasaṅgahitānīti ekeneva saṅgahitāni. Kena? Tathaṭṭhena, saccaṭṭhenāti attho. Yaṃ ekasaṅgahitantiādi ñāṇassa ekapaṭivedhadassanaṃ. Maggañāṇañhi nirodhameva ārammaṇaṃ karontampi yo so dukkhādīsu tacchāvipallāsabhūtabhāvasaṅkhāto saccaṭṭho, tappaṭicchādakasammohaviddhaṃsanena taṃ yāthāvato paṭivijjhantaṃ paccakkhaṃ karontameva pavattati. Yato aparabhāge pīḷanādayo soḷasapi saccaṭṭhā ariyassa hatthāmalakaṃ viya yāthāvato upaṭṭhahanti.
关于应具足的受苦所涵受之痛苦等事，以下所说即为对佛陀所说教法的阐释（见《净明论·大注释》1.144）。所谓『一处所聚合』，为何如此？即以『正处真实』之义解释。所谓『一处所聚合』等，是指对此智慧只可一处深入洞见。对于『道智』，虽具断灭之义，然而此智慧缘起于痛苦等，对正理真实的清晰认识，透过灭除苦之惑，正当真实之见得以彰显，真实的境界因此得以显现出来。因为在另一种观照力中，痛苦等十六般真实恐怕犹如阿利耶之掌上明珠，所呈现的真实完全合符实际。
§843
843.Atthāti ñāṇena araṇīyato atthāti laddhasamaññā ākārā. Aññasaccadassanavasenāti samudayādisaccantaradassanavasena. Āvibhāvatoti pakāsabhāvato. Idaṃ vuttaṃ hoti – ye ākārā dukkhādīsu sabhāvavasena, saccantaradassanavasena ca āvibhavanti, te pīḷanādayo cattāroyevāti soḷaseva vuttā, na aññeti. Ayamattho idhādhippetoti kathamidaṃ viññāyatīti āha ‘‘tattha katamaṃ dukkhe ñāṇa’’ntiādi. Tenetaṃ dasseti – yasmā pāḷiyaṃ visuṃ visuṃ ārammaṇakaraṇavasenapi saccañāṇaṃ vuttaṃ kiccanibbattivasenapi, tasmā viññāyati ‘‘sabhāvato, saccantaradassanato ca saccānaṃ ākārā āvibhavantī’’ti.
所说『义』即智慧中无染污的旨义，似采得之宝玉般的实相。所谓『以真实境界之展现』者，见诸法的生灭本质间的真实显示法义。此意谓『已说过者』——众多法的从构成到灭尽皆有本质上的真相呈现，痛苦诸法等这十六种真实法即为所说的真实法形象，且无他义。此为本文旨趣，何以如此？答曰：因巴利文中即使是简易起心的缘起，亦称为真实之知，因缘成就法是必然发生的，因此智慧显现为『本质与真实现象显胜』。
Kiccanibbattivasena dassanaṃ āvibhāvato dassanasadisanti taṃ anāmasitvā itarameva dassento ‘‘tatthā’’tiādimāha. Tatthāti tesu dvīsu dassanesu. Āyūhitanti piṇḍavasena nibbattitaṃ. Yañhi kiñci paccayuppannaṃ nāma, sabbaṃ taṃ samuditameva nibbattatīti. Saṅkhatanti paccayantarehi samecca sambhūya kataṃ. Rāsikatanti puñjakataṃ. Anekameva hi paccayuppannaṃ ekajjhaṃ nibbattamānaṃ attano paccayehi rāsikataṃ viya hotīti. Tasmāti samudayena āyūhitattā. Assāti dukkhasaccassa. Yasmiṃ santāne uppanno , tassa kilesasantāpaharo. Sayampi kilesapariḷāhābhāvato susītalo. Santāpaṭṭho āvibhavati uḷāradassanena tadaññassa anuḷārabhāvo viyāti dassento āha ‘‘āyasmato’’tiādi. Avipariṇāmadhammassa niccasabhāvassa vattabbameva natthi paṭipakkhato āvibhavanākārassa sukhasiddhito.
『缘成』即依相应条件，因缘和合而生；谓成形后显现。『依缘聚合』是与条件同合而成之意。『喜悦』指为内心所作修习法之喜悦。众条件中唯有一缘成之作用，视如对自缘所生喜悦感。故名依生成故。『成』者，乃依聚合所生成。『已有』指苦集谛中。于此有体中生起者，为除污垢之苦痛。终当消灭烦恼忧闷，得安乐法。如烦恼消灭而得清净者，随此缘起，故有此称谓。若无转变法、无常性，则无法显现以上缘起示现的安乐功德。
Nidānaṭṭho āvibhavati idamassa nidadātīti. Saṃyogapalibodhaṭṭhā paṭipakkhavasena āvibhavanākārāti dassento āha ‘‘visaṃyogabhūtassā’’tiādi. Kilesadukkhehi saṃyojanaṭṭho saṃyogaṭṭho. Saṃsāracārake palibuddhanaṭṭho palibodhaṭṭho.
『因缘』者为根本，在此谓作『因缘』。由此因缘而生之故，显现合相的现象，故以反义表述，称为『断离存在者』等。以烦恼痛苦为纽带称为『缠结者』，以合为名曰『结合者』。于轮回行走者则称为『现相认知者』或『认知者』。
Kilesasaṅgaṇikādivasena avivekabhūtassa. Vivekaṭṭho upadhivivekatā. Sabbasaṅkhāravivittatā asaṅkhatabhāvoti evaṃ acchariyabbhutasabhāvopi ariyamaggo saṅkhato eva, ayameva ca eko asaṅkhatoti nirodhassa asaṅkhatabhāvo supākaṭo hoti. Dukkhaṃ visaṃ maraṇadhammato tassa agadabhūtaṃ amataṃ nibbānaṃ.
因身缠结受秽等者，而无分别地生起的，是谓分别者。分别者为附属分别。诸有为法的分别消散即为非有为，如此奇妙非常之本质，即为圣道所造，而此亦为唯一非有为。由此涌显灭谛的非有为本质。苦乃依于死因而生，今介绍不可思议之不生灭涅槃。
‘‘Maggo’’ti sambhāvetabbataṃ patto sukhumasantabhāvena upaṭṭhito nikantibhūtopi nāyaṃ samudayo hetu nibbānassa pattiyā. Ayaṃ ariyamaggo hetūti maggāmaggañāṇadassane vuttanayena maggassa hetuṭṭho āvibhavati. Nirodhadassanenāti ativiya nipuṇassa paramagambhīrassa nirodhasaccassa dassanena. Tenāha ‘‘paramasukhumānī’’tiādi. Dukkhadassanenāti ativiya ādīnavappattiyā vipulatarādīnavassa dukkhasaccassa dassanena. Tappaṭipakkhato ādhipateyyaṭṭho. Tenāha ‘‘anekarogātura…pe… uḷārabhāvo viyā’’ti. Evamete yathārahaṃ anvayato, byatirekato ca saccesu āvibhavanākārā vibhāvitā.
『道』者，依理应观而达成，虽为微细、安静体性，然非生起因，非灭谛之成就。是圣道谓为因，称为道来式智慧见证，故道为因集显现。其悉达灭谛示者，乃极为高妙深邃之涅槃真理之观照，故云『极微细柔软者』。苦谛示现者，依其大苦如入深重苦患，谓为苦谛的展现。与苦相对者，谓为统御诸患者，故云『多病苦众…痛苦严重如积聚者』等。如此真实理义既如法地协调又相反，真理之显现形态分明。
Ekekassāti ekekassa atthassa, pīḷanāyūhananissaraṇaniyyānaṭṭhe sandhāyāha. Tiṇṇaṃ tiṇṇanti saṅkhatādiatthe. Ye pana vādino. Nānābhisamayanti nānāñāṇena abhisamayaṃ, catunnaṃ saccānaṃ nānākkhaṇe nānāñāṇena paṭivijjhananti attho. Yadi hi maggañāṇassa catūsu saccesu nānābhisamayo siyā, dukkhadassanādīhi paṭhamamaggādīhi pahātabbānaṃ saṃyojanattayādīnaṃ ekadesappahānaṃ āpajjati. Tathā ca sati ekadesasotāpattimaggaṭṭhatādippasaṅgo. Taṃtaṃdassanānantarañca taṃtaṃphalena bhavitabbanti taṃtaṃpaheyyakilesapaṭippassaddhibhūtānaṃ phalānaṃ maggānaṃ viya catukkatā siyā. Tathā ca sati ekadesasotāpannatādippasaṅgo. Kiñca bhiyyo – yadi maggañāṇassa nānābhisamayo siyā, aññena ñāṇena dukkhaṃ passati. Aññena samudayaṃ, aññena nirodhaṃ, aññena maggaṃ, evaṃ sati maggakiccaṃ aparipuṇṇameva siyā. Maggadassanena hi dvayagati, teneva vā tassa dassanaṃ, aññena vāti. Tattha paṭhamo tāva pakkho na yujjati attani pavattiyā asambhavato. Na hi teneva aṅgulaggena tameva parāmasituṃ sakkā. Atha aññena anavaṭṭhānappasaṅgo ‘‘yena maggaṃ passati, sopi maggo. Tampi yena passati, sopi maggo’’ti. Tasmā ekābhisamayato yathāvutto asammohapaṭivedhova yutto. Apica paricchinditabbaṃ, samucchinditabbañca saccadvayaṃ ārabbha pavattamānassa maggañāṇassa paricchindanasamucchindanāni na sambhavanti tato anissaraṇato. Na hi dukkhapariññāsamudayappahānāni dukkhasamudayasaccārammaṇena ñāṇena kātuṃ sakkuṇeyyāni. Nibbānārammaṇena pana tattha, itaradvaye ca sammohaṃ viddhaṃsentena sakkā kātunti ekābhisamayo eva yutto. Ayaṃ pana attho pāḷiyaṃ āgato evāti ‘‘tesaṃ uttaraṃ abhidhamme kathāvatthusmiṃ vuttamevā’’ti.
谓于各因缘、各意义，苦厄、负担的除离终极归处，适切联系于三法——诸有为及其他之法。辩论者则多种理解，以差别智慧认识四圣谛于不同际会中，由此明了表述。倘若于道之四法中生广博智慧，初次道慧持者等则于断除诸缠结等层面得一面上的断除。如此，念支从初转流果开始，循序成就此念，此后此念的成熟果亦应生起，犹如断除之果实，此果依止于断除烦恼的净览成果，成就四重力能。念支亦依初果位缪误消减成立。更甚者，倘若道智多面圆满，则能借他慧见闻苦谛、集谛、灭谛、道谛，使道行勤修不缺失。道识分为二：一为亲近道行者对自心流转变异知悉之识，另一为他智识为认知者。其初者与自心顺转有关，不得及于彼者，非其能以一指以相互指摘。复次，借他智识有一无碍的系统：『由其所见，亦即道；彼所见，亦是道』。故有此一面识，如同澄清妄想的破除者。且道识应诠释且拆解，皆为正理双谛之受持，虽相关联之道识拆解不生。苦智、集智、断智持止不生，唯有于涅槃境界中，二智得以由破妄障而成，如此仅有一识取得。此义巴利文亦有所述，谓为『后续论典中所述』。
Pariññādippabhedakathāvaṇṇanā遍知等分别之说明
§845
845.Abhiññāpaññātiādīnaṃ attho heṭṭhā vuttoyeva. Apica sutamayāya, cintāmayāya, ekaccabhāvanāmayāya ca abhivisiṭṭhāya paññāya ñātā abhiññātā. Āveṇikā bhūmi pariññantarānaṃ avisayabhāvato. Na hi nāmarūpaparicchedapaccayapariggahaṇavasena tīraṇapariññādīnaṃ pavatti atthi.
845.『超知智慧』及以上义，皆由此处说明。又即是经闻之慧、思维之慧、少量修习而得的特殊智慧，谓之智慧已得者。此智慧超越诸境界，因非依赖于色与名的划分限制，故其获知终极见解无阻碍。
§846
846. Anulomañāṇampi aniccādivaseneva saṅkhāre ārabbha pavattati, pageva paṭisaṅkhānupassanādayoti āha ‘‘yāva anulomā āveṇikā bhūmī’’ti. Kāmañcettha tīraṇapariññābhūmiyaṃ ñātappahānapariññāyopi laddhāvasarā, tattha pana yathā tīraṇapariññā sātisayaṃ kiccakārī, na tathā itarāti āveṇikaggahaṇaṃ.
846.顺转识亦如无常等法中从行蕴生起而流转，如复述观照相续义所说曰『至于顺转识为特殊境界』。此处以欲界为例，其中终极释然慧得已，便具了脱通达之机，然而于饶多障累者则不同理，谓其尚未达成此解脱之赎取。
§847
847. Nippariyāyena pahānapariññā nāma maggañāṇanti ‘‘yāva maggañāṇā bhūmī’’ti vuttaṃ . Ayaṃ idha adhippetāti idha abhisamayakāle kiccavicāre ayaṃ pahānapariññā adhippetā tadatthattā sesapariññānaṃ. Tenāha ‘‘yasmā vā’’tiādi.
847. 所谓完全断除的智慧，名为“断除之智”，即所谓“直至于断除之智的地步”。此处所谓“此地”，乃指在此经法修行时，进行功课思维的断除之智慧被称为“此地”，即真正的见解，是后续智慧的基础。所以说“因为……诸句”等言。
Tadatthāyevāti pahānapariññatthā eva. Atha vā tadatthāyevāti pahānatthā eva. Atha vā tadatthāyevāti maggatthā eva. Ñātatīraṇapariññā hi yāvadeva maggādhigamatthāya pavattā. Niyamato ñātā ceva tīritā ca honti ñātatīritabhāvehi vinā pahānābhāvato, pahānasiddhiyañca ñātatīritabhāvasiddhito. Maggañāṇañhi dukkhe pariññābhisamayavasena pavattamānaṃ tassa sabhāvalakkhaṇaṃ viya sāmaññalakkhaṇampi paṭivijjhatīti vuccati tappaṭicchādakasammohaviddhaṃsanato. Tenāha ‘‘pariññattayampi…pe… veditabba’’nti.
所谓“此地”，正是断除智慧的所缘。或者说“此地”，就是断除的缘起；又或者说“此地”，就是道的所缘。所谓超越了的智慧，专注于达到道的目的。依照规矩，确已超越者与有超越之相者皆然，在没有超越的情况下，断除不能发生；断除的完成，也依赖于已经超越。从苦中发生的断除之智，是完成见解的方式，此即众法共相之通用特征。故云断除见解“也应被了解”等言。
§848
848.Pariññā viyāti tividhatāsāmaññaṃ nidasseti, na pariññāpahātabbatāsāmaññaṃ vikkhambhanappahānassa aripaññākiccabhāvato. Kāmacchandādayo yathā na cittaṃ pariyuṭṭhāya tiṭṭhanti, evaṃ pariyuṭṭhānassa nisedhanaṃ appavattikaraṇaṃ vikkhambhanaṃ, vikkhambhanameva pahānaṃ vikkhambhanappahānaṃ. Pākaṭattāti ‘‘ayaṃ abyāpannacitto vigatathinamiddho’’tiādinā (a. ni. 4.198) paresampi pākaṭattā. ‘‘Na sahasā cittaṃ ajjhottharantī’’ti idaṃ paṭiladdhamattassa jhānassa vasena vuttaṃ, subhāvite pana paguṇajjhāne yāva carimakacittampi na ajjhottharanteva. Atha vā jhānassa pubbabhāgepīti jhānādhigamatthāya pubbabhāgapaṭipattiyā. Pacchābhāgepīti jhānaṃ labhitvā aññakiccappasutassapi. Vitakkādayoti vitakkavicārapītisukharūpasaññādayo. Dutiyajjhānādīnaṃ paṭipakkhā dutiyādīsu appitesuyeva vikkhambhanti, tato tato vuṭṭhitamattassa pana pavattanti parittacittavaseneva vuṭṭhahanato.
848. 此处所说破除之智，表明有三种共通性质，非指断除之智义欲的延迟，这是由无明根除的智业性质所致。欲贪等烦恼如不放弃，心则不能安住，故心的放下之阻止是导致延迟的原因。延迟其实就是放弃的障碍。所谓“此心清净，无恼无昏沉”等，是指对他人的明显现身。曾言“心非瞬间跃起”，这是指禅定的成果，只有在良善禅定中，心才能续至最后一念不间断。又或是禅定的前行部分，指为达禅定而行的先行阶段。后行部分，则是达禅后仍有所作业。所谓思惟、观想、喜乐、悦受等，分别是禅定中不同的心所表现。从第二禅等相反处，心境轻微波动，但随之回复，表现为心不偏离的复现状况。
§849
849.‘‘Padīpena andhakārassa viyā’’ti idaṃ paṭipakkhena pahīnabhāvadassanatthaṃ vuttaṃ. Paṭipakkho hi padīpo andhakārassa, ghaṭappahāro pana sevālassa na paṭipakkho, kevalaṃ pavattinivāraṇamattameva karotīti. Tena asatipi ujuvipaccanīkatāya dutiyajjhānādīnaṃ vitakkādīnaṃ vikkhambhanassa taṃ nidassanaṃ suṭṭhutaraṃ yujjati. ‘‘Vipassanāya avayavabhūtenā’’ti idaṃ idhādhikatatadaṅgappahānassa dassanatthaṃ vuttaṃ. Sīlavisodhanādināpi hi tadaṅgappahānaṃ hotiyevāti. Ñāṇaṅgenāti ñāṇasaṅkhātena kāraṇena. Tadaṅgena tadaṅgassa pahānaṃ tadaṅgappahānaṃ. Sati vijjamāne khandhapañcakasaṅkhāte kāye, sayaṃ vā tattha sati diṭṭhi sakkāyadiṭṭhi, ‘‘rūpaṃ attato samanupassatī’’tiādinā (saṃ. ni. 3.81; 4.345) nayena vuttā attānudiṭṭhi. Soḷasavatthukā, aṭṭhavatthukā ca kaṅkhāva malaṃ kaṅkhāmalaṃ. Samūhagāhassāti ‘‘attā attaniya’’nti evaṃ pavattasamūhagahaṇassa pahānaṃ kalāpasammasanena ekādasasu okāsesu pakkhipitvā vikiraṇavasena khandhānaṃ dassanato. Assādasaññāyāti pañcakkhandhe assādanavasena pavattamicchāsaññāya. Appaṭisaṅkhānassāti paṭisaṅkhānapaṭipakkhassa mohassa. Anupekkhanassāti apekkhāya. Saṅkhāresu niccādigāho saccapaṭilomagāho maggasaccādhigamassa vilomanato. Sādīnavesu anādīnavasaññitā, anādīnave ca sādīnavasaññitā saccapaṭilomagāhoti ca vadanti.
849. “灯照黑暗中”，此语是用以明显展现反向的堕落状态。反向者如灯对黑暗，放弃器皿如瓦器，对光亦无反向，仅是生起烦恼阻止罢了。因此杜撰对第二禅等思惟波动状态的更为精妙的显现。所谓“以观智为构成部件”，是用来显示此处断除部件的缘起。道德净化等所成的断根亦同此理。所谓“以智之要领”，意指因智慧缘起。以此缘起断除部件，便为断除该部分。念起时，具足念念相续依于五蕴所聚之身，观察自性，如“色自体观”等（引证相关论文句），这就是自观见。疑惑、污垢如污秽，杂入观心中，称为执著和烦恼混合，如合掌分散之理。在十一种机缘中，分别投射显示五蕴的形态。所称贪欲假见，是五蕴中生起错觉的分别见。反观者，是指返观业缘愚痴。平等心者，是指以平等心观诸法。于行渐渐折逆，证听诸圣谛，称为逆顺行相之理。
Evaṃ visuddhikkamena tadaṅgappahānaṃ dassetvā idāni aṭṭhārasamahāvipassanāvasenapi taṃ dassetuṃ ‘‘yaṃ vā panā’’tiādi vuttaṃ. Tattha yaṃ vā pana pahānanti sambandho.
由此净化次第而显断除部件后，如今按十八大智慧观力，亦能显现此断除。故释“或用此话语断除”等言。此中所断除者，即与缘起断除相应之义。
§850
850.Vuttameva ‘‘sabbaṃ saṅkhāragataṃ aniccato anupassatī’’tiādinā (visuddhi. 2.742).
850. 如先所说，“观察一切行无常”等语（引自净除论第二卷742页）为证。
Santatisamūhakiccārammaṇānaṃ vasena ghanaggahaṇaṃ ghanasaññā, tassā ghanasaññāya.
因连续不断的集聚活动的缘故，产生了对密集缠绕的坚固执着，这种执着即为「坚固执着」。
Nirodhe adhimuttatā, tāyāti tiyaddhagatānaṃ saṅkhārānaṃ nirodhameva disvā tattha adhimuccanavasena pavattapaññā, tāya. Āyūhanassāti abhisaṅkharaṇassa.
在止灭中有最高胜わ，谓见到诸行的止尽，因而以解脱为原动力而生起智慧，这种智慧即为「生起智慧」。所谓生起，是指产生、生成。
Taṃ taṃ paricchedanti ādānanikkhepādikaṃ taṃ taṃ paricchedaṃ. Aññathāpavattidassananti vuttaparicchedato pubbe, pacchā ca aññākārappavattiyā dassanaṃ, avatthāvisesappavattidassanaṃ vā. Dhuvasaññāyāti thirabhāvaggahaṇassa.
「分别」是指出入与堆积的分别；「分别」亦指割断、间断之意。所谓先前因起而分断，随后由别种缘起观察、分析，或是分别出语句意思的差别，此即「分别起显」。所谓「坚固执着」，是指坚定不变的心态。
Sārādānābhinivesassāti asāresu sāragahaṇābhinivesassa.
「利益与执著」是指对无实质存在事物的利益取得与执著。
Saṃsayamicchāñāṇānaṃ vasena sammuyhanaṃ sammoho, so eva abhinivesoti sammohābhiniveso. Saṅkhāresu leṇatāṇabhāvaggahaṇaṃ ālayābhiniveso, atthato bhavanikanti.
由怀疑及错误见解引起的错乱称为迷惑；这种迷惑即为执著迷惑。执著是深刻地沉浸于行蕴中所生起的坚固依赖，此义谓为「根基执著」。
Yathā cittaṃ saṅkhāre muñcitvā vivaṭṭaṃ nibbānaṃ pakkhandati, tathā pavattanato saṅkhārupekkhā ca anulomañca ‘‘vivaṭṭānupassanā’’ti vuttaṃ. Niviṭṭhabhāvena ogāḷhabhāvena pavattasaṃyojanādikilesā eva kilesābhiniveso. Nibbedhabhāgiyaṃ samādhinti vipassanāsamādhimāha.
就像心舍弃行蕴般断除烦恼涅槃一样，因观察行蕴的本质而生起的解脱观，名为“从根本观察”。因止灭而生起平息、清净的状态，基于断除烦恼与缠绕的决断，此名为止禅；基于洞察而生起的禅定，则称为观禅。
§851
851.Asanivicakkaṃ asanimaṇḍalaṃ. Evaṃ pahānanti anuppattidhammatāpādanamāha. Kammakilesānaṃ, sabbesampi vā saṅkhārānaṃ khayaṃ nirodhaṃ gacchatīti khayagāmī, ariyamaggo. Lokuttaraggahaṇeneva siddhepi khayagāmiggahaṇaṃ vaṇṇabhaṇanatthaṃ. Samucchedappahānamevāti avadhāraṇaṃ nippariyāyataṃ upādāya. Tadatthānevāti samucchedappahānatthāneva. Tena vikkhambhanatadaṅgappahānānaṃ maggasambhāratamāha tehi vinā asijjhanato. Atha vā tadatthānevāti maggatthāneva. Tena tadatthatāya tesaṃ taṃkiccataṃ dasseti. Tenāha ‘‘tasmā’’tiādi. Tamevatthaṃ upamāya dassetuṃ ‘‘paṭirājānaṃ vadhitvā’’tiādi vuttaṃ. Yampi tato pubbe katanti yaṃ tatorajjappattito pubbe kataṃ paccantasādhanaduggaviddhaṃsanādi. Yathā idañcidañca raññā katantiyeva vuccati, evaṃ lokiyañāṇena sādhitānipi vikkhambhanatadaṅgappahānāni samucchedappahānavasena pavattassa maggassa kiccabhāvena vuccanti, tadatthatāya, tesaṃ taṃsantatipatitatāya ca maggassāti veditabbā.
851.「坐席」是指「坐席的边界」。如此舍离，是因为无上的法门教导斩断不生法。谓作「斩断烦恼」，乃断尽一切行的灭尽，谓之灭行者，是圣道。即使圣道成就出世间的究竟境界，也仅为称述断尽的境界。所谓断尽，指斩断、废除诸缠缚，如此周延彻底。释义此处仅为斩断断灭之故。故称彼为断执足的诸法，无彼则无法成就。换言之，彼即所断之道理。由此显现诸彼法的具体事相。于是又说「因此故」，引为比喻，用「斩断国王」等而喻。如前所作，即先断除诸对治法，后令其不复反覆。譬如说：「此事为国王所为」，言及世间知识虽具，但令其断灭诸断执，故名为斩断，是成道的职事，应如此知之。
§852
852. Lokiyassa, lokiyā vā sacchikiriyā lokiyasacchikiriyā. Evaṃ lokuttarasacchikiriyā veditabbā. Lābhīmhīti lābhī amhi. Tathā vasīmhīti etthāpi. Paccakkhato ñāṇaphassenāti paccakkhato ārammaṇakaraṇasaṅkhātena ñāṇaphassanena. ‘‘Paccakkhato’’ti ca iminā anumānato ārammaṇakaraṇaṃ nivatteti, ‘‘īdisamida’’nti paccavekkhaṇavasena paccakkhato jānanaṃ hettha ‘‘ñāṇaphasso’’ti adhippeto. Phassitāti ñāṇena phuṭṭhā.
852.「世间的知识」，或曰「世间的实证」，谓的是世间实证。相对地，应知出世间的实证。所谓「获利者」是我得利者；「统摄者」亦然。谓「依赖直接的认识」，即借助直接知觉，依着缘起之所缘所生起的认识。所谓「依赖直接的认识」，由此推知缘起所缘之事。谓「此类之事」，借目睹观察作用谓之依赖直接认识。谓被认识者，经由认识而表现出效应。
Jhānamaggaphalāni viya attano santāne anuppādetvāpi tappaṭicchādakasammohaviddhaṃsanavasena tathāviddhaṃsanapavattañāṇaṃ aparappaccayañāṇaṃ.
修习禅定道果，未生生起于己之身心，虽未起彼法，还是依凭遮蔽先障惑的接续无明而得知如是现前所发生之现象的知识，此谓预报缘起知识。
Passanto paccakkhato jānanto. Amatogadhanti amatapariyāpannaṃ, amatasaṅkhātanti attho.
见者乃直接观察，识知事实。谓「已获不死」，乃无死尽之意；「无死所生」，即不生不灭义，是也。
Sotāpattimaggo paṭhamaṃ nibbānadassanato dassanaṃ, tena dassanena sacchikiriyā dassanasacchikiriyā. Kiñcāpi gotrabhuñāṇaṃ tato paṭhamataraṃ nibbānaṃ passati, ālambanakaraṇato disvā kattabbakiccākaraṇato pana na dassananti vuccati. Sā duvidhāpīti sā dassanabhāvanāvasena duvidhāpi sacchikiriyā. Dassanabhāvanāvasenāti dassanamaggabhāvanāmaggavasena. Tena amaggavasena pavattanibbānassa paccavekkhaṇasacchikiriyaṃ nivatteti. Nibbānassāti pana iminā maggaphalesu paccavekkhaṇasacchikiriyaṃ. Imassa ñāṇassāti imassa yathādhigatassa lokuttarañāṇassa.
初果圣道，从对灭尽涅槃的观显显现，故谓为显现实证，即显现之实证。其亦见到种姓知识，是因初果涅槃所依，可为行为所着，却非称为显现。此有二分谓显现之发起与道果之显现。谓发起者为修道发起；谓道果显现，即为无上圣道现前之报知实证所发生。涅槃是指此道果之因果实证，所谓「此识」，即此已得出世间智慧也。
§853
853.Abhimatāti adhippetā. Bhāvanā nāma uppādanā, santānaparibhāvanā cāti tadubhayaṃ dassento ‘‘lokiyāna’’ntiādimāha. Yadaggena hi lokiyā kusalādayo uppāditā, vaḍḍhitā ca, tadaggenassa sīlabhāvanā, kāyabhāvanā, cittabhāvanā, paññābhāvanā ca lokiyā nipphāditā hoti, tāya ca santānopi paribhāvitoti. Tāsu lokiyalokuttarabhāvanāsu idha ñāṇadassanavisuddhikathāyaṃ lokuttarabhāvanā adhippetā, na itarā tassā sambhārabhāvato. Catubbidhampetaṃ ñāṇanti etaṃ catubbidhampi ariyamaggañāṇaṃ lokuttarāni sammāvācādibhedāni sīlādīni uppādeti. Kathaṃ? Sahajātādipaccayatāya. Sīlādīnīti ettha ādi-saddena samādhissa gahaṇaṃ, na paññāya. Na hi tadeva taṃ uppādeti, maggacittuppādo pana uppādeti. Tadantogadhabhāvā sammāsaṅkappo. So hi pañcakkhandhasaṅgahitoti vadanti. Sīlādīnīti vā phalasīlādīnampi gahaṇanti paññāyapi gahaṇaṃ yujjatiyeva. Sahajātapaccayāditāyāti ettha ādi-saddena anantarapaccayāditāyapi saṅgaho daṭṭhabbo. Tehi ca santānaṃ vāsetīti tehi samucchindanapaṭipassambhanavasena pavattehi lokuttarehi sīlādīhi ariyapuggalo attano santānaṃ paribhāveti. Yaṃ nissāya parāvuttīti vadanti. Yathā pariññattayampi pahānattayampi maggañāṇassa kiccanti vuttaṃ pariyāyena, na evamidha. Idha pana lokuttarabhāvanāva assa maggañāṇassa kiccaṃ. Na hettha bhāvanāya pariyāyo labbhatīti avadhāraṇaṃ. Tena lokiyabhāvanaṃ nivatteti.
853.「所意者」谓所依，即所修行的产生和延续。此二意分别说明「世间之」为首。言所谓世间义，即世间习气产生，增长，于其上生起戒业、身业、心业、慧业，该业随所种种婴儿俱被破坏。于世间和出世间修持中，扬说此智慧见净清净之道理者谓出世间修持，而非他人所为。所谓四种所意，即此四种觉智为圣道之智慧，出世间智慧确由正语等而生起。如何？谓因天生相续而起。此四种取持戒等指的是禅定之所取，而非慧。慧不生此因，仅生道心。而止者即五蕴整合如是谓之。戒取含有果戒取，慧亦有所摄。谓因先后依缘取持存在。以此因缘所摄婴儿之延续，在出世间戒业中，圣人因取持此戒等故而度脱其婴儿，谓以此依凭而出离。谓依此而离彼烦恼。犹如已熟已断圣道之所为，非如俗行转变。此处言出世间修习即已决定圣道事理，不复有所余余。以此故，世间行逐退。
Evaṃ sarūpeneva āgatāyāti ‘‘cittaṃ bhāvaya’’nti samādhi viya cittasīsena anāgantvā ‘‘paññaṃ bhāvaya’’nti evaṃ sarūpeneva āgatāya paññāya. Yaṃ vuttaṃ uddesavasena. Ettāvatā taṃ vitthāritaṃ hoti. Ayañca pañho vissajjito hotīti sambandho.
如是，正如所述「造作心」般，达至一切相同形态之境界；又如定时，心法熄灭不生而于「造作慧」境界亦复如是，皆达至同一相貌。如所说者，是以教义为目的，展开详尽阐明至此。至于此疑难舍弃之，乃因其理已断，二者关系已了。
Ñāṇadassanavisuddhiniddesavaṇṇanā niṭṭhitā. · 智见清净论释已毕。
Iti bāvīsatimaparicchedavaṇṇanā. · 如是第二十二品释。