23. Paññābhāvanānisaṃsaniddesavaṇṇanā · 23. Paññābhāvanānisaṃsaniddesavaṇṇanā
23. Paññābhāvanānisaṃsaniddesavaṇṇanā第二十三，慧修习利益解说的注释
Ānisaṃsapakāsanāvaṇṇanā利益阐明的注释
§854
854.Anekasatānisaṃsā sāvakabodhiādivipulodātaguṇavisesāvahattā. Vitthāratoti nayadassanaṃ akatvā ‘‘ayampi paññābhāvanāya ānisaṃso, ayampī’’ti anupadadassanavasena vitthārato pakāsetuṃ na sukaraṃ atibahubhāvato. Assāti paññābhāvanāya. Nānākilesaviddhaṃsananti sakkāyadiṭṭhivicikicchādivasena nānāvidhānaṃ kilesadhammānaṃ tadaṅgādivasena pajahanaṃ. Ariyaphalarasānubhavananti sotāpattiphalādiphalasukhapaṭisaṃvedanaṃ.
大量各种助益于比诃生诸觉悟等广泛丰盛的特异品质。所谓“详尽”，是指不应该不充分、不完全地加以展现。因为如“这也是智慧修习所缘的助缘”，“这个也一样”等无附加说明的分别观，实难详尽表法，其因其故甚为繁重。所谓“助缘”，是指助益智慧修习者。所谓“种种污垢”的清除，是指以我见、见疑等为例，以各种污秽法分别断除。所谓“圣果体会”，是指得流果等圣果之乐受的体证。
Nānākilesaviddhaṃsanakathāvaṇṇanā种种烦恼摧破之论的注释
§855
855. ‘‘Ariyaphalarasānubhavana’’nti eteneva kilesānaṃ paṭippassaddhippahānaṃ dīpīyatīti ‘‘ariyamaggakkhaṇe’’ti visesavacanaṃ, tabbhāvabhāvato vā. Siddhe hi samucchedappahāne paṭippassaddhippahānaṃ siddhameva hotīti.
所谓“圣果体会”，是指出离污秽、使之平静的断除之力得以显现，因此称为“圣道现时”，是起于事理的特殊名称。因为断绝时即为断灭，断除清净就是成就。
Bhīmavegānupatitāti sakalaṃ lokaṃ bhindantena viya bhīmena bhayānakena vegena sahasā patitā. Siluccayeti pabbate selaputhule. Satejujjalamaṇḍaloti saradakālasamiddhena attano tejasā samujjaladuddikkhamaṇḍalo. Vadhabandhanādiduggatiparipakkilesādijātiādisabbānatthavidhāyakaṃ. Sandiṭṭhikanti paccakkhabhūtaṃ. Jaññāti jāneyya. Idhāti imissaṃ paññābhāvanāyaṃ.
“迅猛迅疾降临”是指像猛兽以可怖可畏的速度猛然袭击众生。所谓“石垒”是指峭拔岩石之山。所谓“光焰火圈”是指在凉爽时节，耀己光明所成的红光火圈。所谓“断杀缚诸烦恼恶浊等生”等是指导致各种恶业生起之类型。所谓“当见”是指当前已现的。所谓“知晓”是指应当了解。这里是为了助益智慧修习。
Phalasamāpattikathāvaṇṇanā果定之论的注释
§856
856. Ariyassa maggassa phalaṃ ariyaphalaṃ, ariyañca taṃ visuddhattā phalañcātipi ariyaphalaṃ, tassa raso, paṭippassaddhivimuttisukhaṃ, anubhavanaṃ nibbānārammaṇassa tassa paṭisevanaṃ. Tatrāti tesu dvīsu ākāresu. Assāti ariyaphalassa.
圣道的果报，即为圣果，且以清净为本，更超越圣果，此谓圣果之味，其是遂断定之快乐自由之心得入涅槃境界的所缘。此处说的是圣果的两种形态，所谓圣果。
§857
857. Saṃyojanesu pahīnesu sabbepi kilesā pahīnāyeva hontīti saṃyojanānaṃyeva gahaṇaṃ. Saṃyojanappahānamattameva ariyamaggassa phalaṃ nāma, na aññaṃ kiñci atthantaraṃ vipākabhūtanti adhippāyo. Tenāha ‘‘phalaṃ nāma na koci añño dhammo atthī’’ti. Ke panetaṃ vadantīti? Andhakādayo. Te hi ‘‘arahattaṃ arahattanti, āvuso, vuccati…pe… mohakkhayo’’ti (saṃ. ni. 4.315) suttapadassa atthaṃ aññathā gahetvā nippariyāyato ‘‘arahattaṃ nāma kiñci natthi, kilesappahānameva tathā voharīyatī’’ti vadantā sesaphalepi paṭikkhipanti. Idaṃ suttampīti paṭisambhidāmaggapāḷimāha. Pakaṭṭho ukkaṭṭho yogoti payogo, ariyamaggo, payoganimittaṃ jātakilesānaṃ paṭippassaddhi payogapaṭippassaddhi. Yā pana ariyamaggassa bhāvitattā labbhamānāpi yassā vipākapaññāya nippajjamānāya nippajjati, sā paṭippassaddhiyaṃ nipphādetabbāyaṃ paññāti paṭippassaddhipaññāti vuttā. Sammādiṭṭhi micchādiṭṭhiyā vuṭṭhātīti sammādiṭṭhiyā ujuvipaccanīkadassanavasena vatvā tadaññatopi vuṭṭhānaṃ dassetuṃ ‘‘tadanuvattakakilesehī’’ti vuttaṃ, tassā micchādiṭṭhiyā sampayogato, upanissayato ca anuvattakakilesehi. Tena tadekaṭṭhappahānamāha. Khandhehīti tadanuvattakakkhandhehi, tāya micchādiṭṭhiyā sampayuttakkhandhehi ceva tappaccayā āyatiṃ uppajjanakkhandhehi cāti attho. Bahiddhā ca sabbanimittehīti yathāvuttakilesakkhandhehi bahiddhābhūtehi vipassanāya gocarabhūtehi sabbasaṅkhāranimittehi.
诸结已断者，即一切烦恼皆已断尽，因此是缚结之断绝。唯断结者即为圣道之果报，无别利益，唯有相续影响的结果。对此故说“果报无他法所及”。有人以何义说此？是诸盲者等。彼等以“阿拉汉是阿拉汉”等，隐去经文实义，用他义解释，主张“阿拉汉果报并非实有，只是断除烦恼”，否定了这余果实为真实。此为经文意，正法聚经文中说：用“实践”与“修道”释义殊胜圣道，是修习烦恼断除时的修持证悟。由正见胜对邪见清晰辨析，说到“随从恶见烦恼”时，因恶见与恶见缠缚之蕴，同属成败所致，且由外境诸因缘依止修观所显现。
Evaṃ maggakiccaṃ dassetvā idāni tassa vasena phalaṃ dassetuṃ ‘‘tampayogapaṭippassaddhattā’’tiādi vuttaṃ. Tattha tampayogapaṭippassaddhattāti tassa ajjhattabahiddhā vuṭṭhānādipayogassa paṭippassaddhattā. Maggo hi nimittato, pavattato ca vuṭṭhahanto kilese pajahatīti attano khaṇe taṃ payogaṃ karoti nāma, phalakkhaṇe panassa so payogo paṭippassaddho vūpasanto nāma hoti. Tena vuttaṃ ‘‘tampayogapaṭippassaddhattā’’ti. Uppajjatīti maggānantaraṃ dvikkhattuṃ vā tikkhattuṃ vā uppajjati. Phalasamāpattikāle pana bahukkhattuṃ, nirodhā vuṭṭhahantassa dvikkhattuṃ uppajjati. Sabbampi yathāvuttapayogapaṭippassaddhinimittaṃ uppajjanato ‘‘tampayogapaṭippassaddhattā uppajjatī’’ti vuttaṃ. Maggassetaṃ phalanti yathāvuttā vipākā sammādiṭṭhi nāma, etaṃ ariyamaggassa phalanti veditabbaṃ. Vitthāretabbanti ‘‘sotāpattimaggakkhaṇe abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā’’tiādinā (paṭi. ma. 1.63) saṅkappādivasena, sesamaggavasena ca vitthārato veditabbaṃ.
法的修证已示现，经由“那时修习的定断”显示果报之现证。其中之“那时修习的定断”，指的是内外显现各类修证的定断。圣道以缘起因缘而生起，以断除烦恼为本质，因此当下就是修行时的缘由，其果报之时，施行定断心而得宁静。故说“那时修习定断”。“发生”是指圣道之间多由两至三瞬生起。至于果境发挥时，则由诸多瞬时发挥；止灭之果出现时则仅由两瞬发生。总而言之，依如实之缘起条件，因缘生起，因故称为“那时修习定断发生”。该所谓果，即所谓正见，为圣道之果应如是体证。应详尽说明“于得流道上，于向善心不善心入手所起的正思维”为根本道之详解。
Cattāri ca sāmaññaphalāni, ime dhammā appamāṇārammaṇāti appamāṇārammaṇatāya maggehi nibbisesatāya. Tathā nevasaññānāsaññāyatanasaṅkhāto mahaggato dhammo nirodhato vuṭṭhānavelāyaṃ appamāṇassa dhammassa anantarapaccayena paccayoti ariyaphalassa anantarapaccayatāya ca dīpanāti evamādīnipi ettha ariyaphalassa sabhāvadhammabhāvena atthitāya sādhakāni, na yathādassitapaṭisambhidāmaggapāḷiyevāti adhippāyo.
四种共通之果，这些法为无量庄严之法，因无量庄严而殊胜于诸道。譬如五识灭时，于无色界中由无间缘起，是为圣果无间缘起及昭显。如此起始者，于此处圣果因其本性及法性而具足，称为修道者，非如现证论解道法中所摄所说的权巧义。
§858
858.Phalasamāpattiyanti phalapavattisaṅkhātāya samāpattiyaṃ. Assāti ariyaphalassa. Sarūpakattukāraṇākāraṭṭhitivuṭṭhānānantaravasena idaṃ pañhākammaṃ.
“果成就”乃谓果证之成熟，此指圣果之成就。此处询问之事因缘果成熟而生，有别义因其几种成因而起。
§859
859.Ariyaphalassa nirodhe appanāti ariyassa phalajhānassa nibbāne ārammaṇabhūte appanākārena pavatti.
圣果之灭时，意谓圣者于果禅之涅槃中，因起所起之对治而由成就而起。
§860
860.Sabbepi puthujjanāti jhānasamāpattilābhinopi puthujjanā na samāpajjanti, pageva itare. Ariyā sabbepi phalasamāpattiṃ samāpajjantīti kāmaṃ sāmaññajotanā, sā pana visesaniviṭṭhāyeva hoti. Adhigatattāti pana hetukittanaṃ. Uparimānampi heṭṭhimāya lokiyasamāpattiyā viya samāpajjanaṃ sādhentaṃ viya ṭhitanti taṃ nivattento ‘‘uparimā panā’’tiādimāha. Tattha uparimāti sakadāgāmiādayo. Heṭṭhimanti sotāpattiphalādiṃ. Na samāpajjanti satipi adhigatatte. Kasmāti ce? Kāraṇamāha ‘‘puggalantarabhāvūpagamanena paṭippassaddhattā’’ti. Etena uparimo ariyo heṭṭhimaṃ phalasamāpattiṃ samāpajjati attanā adhigatattā, yathā taṃ lokiyasamāpattinti, evaṃ pavattaṃ hetuṃ byabhicāreti. Na hi lokiyajjhānesu puggalantarabhāvūpagamanaṃ nāma atthi visesābhāvato. Idha pana asamugghāṭitakammakilesanirodhanena puthujjanehi viya sotāpannassa, sotāpannādīhi sakadāgāmiādīnaṃ puggalantarabhāvūpagamanaṃ atthi. Yato heṭṭhimā heṭṭhimā phaladhammā uparūpari maggadhammehi nivattitā paṭipakkhehi viya abhibhūtā appavattidhammataṃyeva āpannā. Tenāha ‘‘paṭippassaddhattā’’ti.
所谓凡夫者，即使到达禅定成就，未必达成圣果。然而圣者皆皆成就圣果，此乃共通认证。所谓“成就”是指因缘成熟。上品者又比下品者如俗成就般，虽称“上品成就”，然而前者乃是不真实之因缘。若问何以言之？因有人言“由人际遍入而生隙灭”，此即为定力。以此，上等圣者也能任意成就下等圣果，故彼所谓“俗成就”之因被曲解为“断矣”。实则于俗禅定中，无所谓人际遍入因缘，因无别境。反观此处，因未解脱烦恼灭故凡夫之类有，犹如初入流果等圣者之际有人际遍入因缘存在。因下品果性因缘转逆相违，由对境法逆转而有止息散乱之理，故谓之“隙灭”定力。
Apica kusalakiriyapavatti nāma aññādisī, vipākapavatti ca aññādisī, anantaraphalattā ca lokuttarakusalānaṃ heṭṭhimato uparimo bhavantaragato viya hoti. Taṃtaṃphalavaseneva hi ariyānaṃ sotāpannādināmalābho. Te sace aññaphalasamaṅginopi honti, sotāpannādināmampi tesaṃ avaṭṭhitaṃ siyā, tena tena jhānena gahitapaṭisandhiko viyāti tassa tassa ariyassa taṃ taṃ phalaṃ bhavaṅgasadisanti na uparimassa heṭṭhimaphalasamaṅgitāya lesopi sambhavati, kuto tassa samāpajjananti daṭṭhabbaṃ. Heṭṭhimā ca uparimanti heṭṭhimā ca sotāpannādayo ariyā uparimaṃ sakadāgāmiphalādiṃ na samāpajjantīti sambandho. Tattha kāraṇamāha ‘‘anadhigatattā’’ti. Na hi anadhigatasamāpattiṃ samāpajjituṃ sakkā.
又谓善业之行转名他转行，果报之转名他转报，且圣者之彼上及下位皆内在。如是成就之果相当于圣者所获之流果等。若有彼等果果共成，即彼圣者相应坚固，随各禅门持续相续彼果报而生，非上品因缘而共具之相，故不当说彼等同时成就，应视否则情况。所以上下品圣者均不同时成就上位初果等，其因谓之“未得故”。因未得成就，则无法成就。
‘‘Attano attanoyeva pana phalaṃ samāpajjantī’’ti iminā sabbepi ariyā attano attano phalasamāpattiṃ samāpajjantīti atthe āpanne tattha kesañci matibhedaṃ dassetuṃ ‘‘keci panā’’tiādi vuttaṃ. Ete hi samādhismiṃ paripūrakārinoti yasmā hi te ‘‘uparimā dve’’ti vuttā anāgāmino, arahanto ca samādhismiṃ paripūrakārino, itare pana sīlesu paripūrakārino, tasmā dve eva phalasamāpattiṃ samāpajjantīti. Na hi samādhipāripūriyā vinā samāpattivaḷañjanaṃ sambhavatīti adhippāyo. Tanti ‘‘samādhismiṃ paripūrakārino’’ti tehi vuttakāraṇaṃ. Akāraṇamevāti ayuttiyeva. Kasmāti ce? Āha ‘‘puthujjanassāpī’’tiādi. Tassattho – sabbaso asamucchinnakilesassa puthujjanassāpi attanā paṭiladdhalokiyasamāpattisamāpajjanaṃ labbhati, kimaṅgaṃ pana samucchinnekaccakilesānaṃ heṭṭhimānaṃ ariyānaṃ, tasmā tesaṃ samādhismiṃ aparipūrakāritā attano phalasamāpattiṃ asamāpajjanassa akāraṇanti. Yutticintā nāma pāḷianāruḷhe atthe yuttā, ayaṃ panattho pāḷiāruḷhoti kāraṇāpadese anādarakaraṇamukhena pāḷiṃ dassento ‘‘kiñcetthā’’tiādimāha. Sotāpattimaggapaṭilābhatthāyāti sotāpattimaggassa samadhigamāya. Sotāpattiphalasamāpattatthāyāti sotāpattiphalasamāpattiyā samāpajjanatthaṃ. Esa nayo sesesupi.
“自他各自成就其果”是谓圣者皆各自成就各自果成，若此有异见，则谓“某些人”等语。彼等于定中互为增进者，“上品二”之语指阿那含及阿拉汉皆在定中得增上，其他则于戒律中相增，故二果同时成就。无定之充足则果成不可。此谓“于定中相增”是根据。究竟因缘为甚？曰：“即使凡夫亦可…”。释曰——即使未断烦恼凡夫，自得俗成就果之成就，何况断除部分烦恼者。以无上圣者则未圆满定中断烦恼，故不成就果。这是合理讲说。此说妙义以巴利词示“何处”等，说明得初果之道通达，而成就初果之果实亦属此中。此义知足矣。
Ettha ca ‘‘suññatavihārasamāpattatthāya animittavihārasamāpattatthāyā’’tiādinā sarūpato uddhaṭattā tato pubbe āgatā maggaphalavārā appaṇihitavasena vuttā. Tattha anattānupassanāmukhena, aniccānupassanāmukhena ca pavattānaṃ phalasamāpattīnaṃ purecarā gotrabhudhammā navadasabhāvena vuttāti veditabbā. ‘‘Sotāpattiphalasamāpattatthāyā’’tiādinā pana catūsupi phalesu ekasadisaṃ desanāya āgatattā sotāpannasakadāgāminopi attano phalaṃ samāpajjantīti viññāyati. Maggānantaraphalavasena taṃ vuttanti ca na sakkā vattuṃ vipassanāvasena dasannaṃ gotrabhudhammānaṃ dassanavasena desanāya āraddhattā, maggavāreneva ca tadatthasiddhito. Na ca maggānantaraṃ phalaṃ ‘‘phalasamāpattī’’ti vuccati visuṃ parikammābhāvato. Tasmā phalasamāpattivacaneneva sotāpannādīnampi phalasamāpattisamāpajjanaṃ siddhaṃ. Tenāha ‘‘tasmā’’tiādi.
此中所谓“空处定（suññatavihāra）得至，及无记处定（animittavihāra）得至”等诸句，乃依其形态及内涵，由上座们事先已经以简略而明晰的方式宣说于前。此中应当知晓的是，这些前言乃是在持有无我观及无常观的基础上，对修行中现起的诸果之具足状态，运用“九组法”（gotrabhudha）谱系而作陈述。尤以“初果得至”（Sotāpatti-phala-samāpatti）等文，虽只是四果之一，却因说法时的同一主题，包含了初果、斯陀含、阿拿含果果等果的同类获致，故而显示了须知初果具足时同样次第得入对应果位。此见在说明果灭道理时得以证知。所谓“得道与得果之间正当果灭”，因此不得以“果得至”（phala-samāpatti）称谓于道与果之间，是为避免混乱。故仅以“果得至”之言，宣示即便是初果在内的诸果位果得入亦属成立，因此《于是故》有此断语。
§861
861. Payojanampi tadatthāya paṭipattiyā kāraṇaṃ hoti tannimittaṃ paṭipajjanatoti ‘‘kasmā samāpajjantī’’ti kāraṇaṃ pucchitvā ‘‘diṭṭhadhammasukhavihārattha’’nti payojanaṃ vissajjitaṃ. Kasmāti vā sampadāne nissakkavacanaṃ, kissāti vuttaṃ hoti. Diṭṭhadhammasukhavihāratthanti diṭṭheva dhamme kilesadarathapariḷāhavūpasamena santena sukhavihārena viharaṇatthaṃ. Satipi vipākabhāve parikammena vinā anuppajjanato phalasamāpattidhammānaṃ tassa tassa ariyassa rucivaseneva pavatti, yato nesaṃ sādhipatitāti āha ‘‘addhāna…pe… samāpajjantī’’ti.
第二百二十六经861节中论及修行与目的的关系，说明修行之因缘无简单固定，乃因缘所生之果。问曰“为何得入（某境）？”答曰“为了乐住于于亲见法境”。此处“乐住于亲见法境”被视为修行的目的（payojaṇa）。此所谓“目的”的原因不持简单空言，而是指于亲见法中离烦恼、心安乐之住处。即使无后续果报或变化而成就之果状态，只因心因缘依乐趣而起，称为“得入”，如经中所言“专念得入”，表明修行者对此境界生起强烈爱好，因此称之为目的。
§862
862.Dvīhi ākārehīti dvīhi kāraṇehi. Yathā hi lokiyajjhānānaṃ samadhigamo sampayogasamaṅgibhāvena sijjhamāno pahānaṅgasamatikkamamukhena vuccati tathā samadhigantabbattā, evaṃ phalasamāpattipi nibbānamanasikārena sijjhamānā tadaññārammaṇāmanasikāramukhena vuccati sabbasaṅkhārato vinivaṭṭitamānasatāvasena samijjhanato. Tenāha ‘‘nibbānato’’tiādi. Udayabbayañāṇādiñāṇaparamparavasena hi sabbaphalacittaṃ saṅkhārato sabbaso nibbinnavirattacittassa tato vinissaṭanibbānārammaṇaṃ pavattati. Evaṃ pavattamānañca taṃ nibbānato aññassa ārammaṇassa amanasikārā, nibbānassa ca manasikārā pavattatīti vuccati.
862节解释“双重依止”之义，即依止双因而成。据云，世间禅定的获致由集中与毗止二因共同推动；修持者通过放弃杂念而达禅定，故须以若干因相辅相成。果得入亦复如是，得入涅槃境界乃由对应知见及观照净相双重因缘促成。由识悟其真理，断除诸烦恼作用，遂令心浊既绝、转归清净，是名涅槃。涅槃由知见及心念所依止而起，而非单靠某一方面。
Animittāyacetovimuttiyāti animittavimokkhadvayāya phalasamāpattiyā, aniccānupassanāmukhena vā samāpajjitabbāya phalasamāpattiyā. Samāpattiyāti samāpajjanatthāya. Sabbanimittānanti rūpādisabbasaṅkhāranimittānaṃ. Amanasikāroti ādīnavato disvā vissaṭṭhatāya anāvajjanaṃ asamannāhāro. Animittāya ca dhātuyā manasikāroti sabbasaṅkhāranimittābhāvato animittāya. Kehici paccayehi na saṅkhatattā ca asaṅkhatāti laddhanāmāya asaṅkhatāya dhātuyā phalasamāpattisahajātena manasikārena manasikaraṇaṃ, tassā vā dhātuyā phalasamāpatticittasaṅkhāte manasikaraṇaṃ.
“无记心解脱”（animitta cetovimutti）乃指依无记解脱果得入之理。谓果得入者，因缘通达了诸法无我之相并无常之相。所谓“果得入”为果状态之现前。所言诸“无记因缘”，即对一切色法等诸流转法的无烦恼分所对应的心念。不借依赖任何条件称为无编缚（asaṅkhata），又称“无编缚体”。此因缘由果得入之心念所生，尤其在未与形色法或有余依赖相结合时，更显无记之特性。
§863
863.Udayabbayādivasenāti udayabbayabhaṅgabhayatupaṭṭhānādivasena pavattanakānaṃ navannampi ñāṇānaṃ byāpāraṃ vadati. Tenāha ‘‘pavattānupubbavipassanassā’’ti. Saṅkhārārammaṇagotrabhuñāṇānantaranti saṅkhārārammaṇassa ‘‘vodāna’’nti laddhanāmassa gotrabhuñāṇassa anantaraṃ. Kasmā panettha gotrabhuñāṇaṃ maggañāṇapurecārikaṃ viya nibbānārammaṇaṃ na hotīti? Phaladhammānaṃ aniyyānikabhāvato. Ariyamaggadhammā eva hi niyyānikā. Vuttañhetaṃ ‘‘katame dhammā niyyānikā? Cattāro maggā apariyāpannā’’ti (dha. sa. 1295, 1609). Tasmā ekantena niyyānikasabhāvassa ubhatovuṭṭhānabhāvena pavattamānassa maggañāṇassa anantarapaccayabhūtena ñāṇena nimittato vuṭṭhiteneva bhavitabbanti tassa nibbānārammaṇatā yuttā, na pana ariyamaggassa bhāvitattā tassa vipākabhāvena pavattamānānaṃ kilesānaṃ asamucchindanato aniyyānikattā avuṭṭhānasabhāvānaṃ phalañāṇānaṃ purecārikañāṇassa kadācipi nibbānārammaṇatā ubhayattha anulomañāṇānaṃ atulyākārato. Ariyamaggavīthiyañhi anulomañāṇāni anibbiddhapubbānaṃ thūlathūlalobhakkhandhādīnaṃ sātisayaṃ padālanena lokiyañāṇesu ukkaṃsapāramippattāni maggañāṇānuguṇāni uppajjanti. Phalasamāpattivīthiyaṃ pana tāni tena tena maggena tesaṃ tesaṃ kilesānaṃ samucchinnattā tattha kilesavikkhambhane nirussukkāni kevalaṃ ariyānaṃ phalasamāpattisukhasamaṅgibhāvassa parikammamattāni hutvā uppajjantīti na tesaṃ kutoci vuṭṭhānasambhavo, yato nesaṃ pariyosānañāṇaṃ saṅkhāranimittavuṭṭhānato nibbānārammaṇaṃ siyā.
863节讲述“起灭相”等诸法之认知活动，乃指出有九种新知出现时，觉知果得入境起逐渐展开的先后行态。所谓觉知起先于“取相”（saṅkhāra-ramaṇa-gotrabhūñāṇa）之后。此处疑问为何受此果之起尚未能达涅槃智慧境界？这是因果境界无必然连接，圣道果乃决定因，诸果境不必然果。经典中称四圣谛中四道为必然果（niyyānika），故修习道果同时随生涅槃境界之随缘觉知。反之，对于不成熟道途或染污烦恼未断者，虽生涅槃相关心知但不能直证涅槃，如复起彼执著故。世俗慧由慢性习气侵染，而非圣道慧，故果境之果乐不能转为涅槃正觉境界。唯有圣道中果乐方可成就涅槃清静无染性质。
Evañca katvā ‘‘sekkhassa attano phalasamāpattivaḷañjanatthāya udayabbayādivasena saṅkhāre sammasantassa vipassanāñāṇānupubbiyā phalameva uppajjati, na maggo’’ti idañca aṭṭhakathāvacanaṃ samatthitaṃ hoti. Tenāha ‘‘sekkhassāpi phalameva uppajjati, na maggo’’ti. Nibbānārammaṇe appanajjhānavasena yathāparicchinnakālaṃ nirantaraṃ phalacittasseva pavattanaṃ samāpajjanaṃ phalasamāpattīti āha ‘‘phalasamāpattivasena nirodhe cittaṃ appetī’’ti. Yadi anupubbavipassanānaṃ vasena phalasamāpattisamāpajjanaṃ, tena nīhārena sekkhassa uparimaggenāpi bhavitabbanti anuyogaṃ sandhāyāha ‘‘phalasamāpattininnatāyā’’tiādi. Tena aññoyeva vipassanācāro ariyamaggāvaho, añño phalasamāpattiāvahoti dasseti, svāyaṃ vipassanāya vibhāgo vutto eva. Ye panāti abhayagirivāsino sandhāyāha. Te hi maggaphalavipassanāya āloḷetvā vadanti. Teneva hi ‘‘evaṃ satī’’tiādi vuttaṃ. Arahā paccekabuddho bhavissati yadi itaratthāpi vipassanā tadatthāya saṃvatteyyāti adhippāyo. Pāḷivaseneva ca paṭikkhittanti ‘‘dasa gotrabhudhammā vipassanāvasena uppajjantī’’ti maggatthā phalatthā vipassanā visuṃ katvā pavattapāḷivaseneva tesaṃ vacanaṃ paṭikkhittantipi na gahetabbaṃ, aññathā ‘‘dasa gotrabhudhammā’’ti vacanaṃ virujjheyyāti. Idameva pana gahetabbanti vuttassevatthassa nigamanaṃ. Phalañcassātiādi mahaggatavipākānaṃ viya lokuttaravipākānañca kusalasarikkhatādassanaṃ. Jhānato sarikkhatādassaneneva cettha bojjhaṅgamaggaṅgavasenāpi sarikkhatā dassitāyevāti veditabbaṃ.
又说“修学者对自得果触，即该果所现起的起灭相等现象，能清晰觉知而非迷惑，这本身乃是果得入的表现，绝非道得入”。涅槃的显现是心相安住，连续不断的果乐现前，是“果得入”状态，因此说“以果得入方式，心寂灭而不散乱”。若依渐修禅观的果得入法理，修学者的末后道境也当具有此特性。论者批评有些依他观念妄称为果得入，但本质不符，故说所谓十种“谱系觉知”应予排除，唯有果得入而非道得入才能称为真正觉证果位。由此可明智者能区别修行果趣，令果乐显现不迷惑毒染，体悟圣者果乐的涅槃本质。阿拉汉与辟支佛若具足此禅观，无疑必成正觉。世间语义亦因缘不同，需谨辨清正传承不误。
§864
864.Ṭhitiyāti pabandhaṭṭhitiyā. Yathāparicchinnakālañhi samāpattiyā pabandhavasenāvaṭṭhānaṃ idha ṭhitīti. ‘‘Cande vā sūriye vā ettakaṃ ṭhānaṃ gate vuṭṭhahissāmī’’ti kālāvadhiggahaṇavasena samāpajjanaṃ cittassa abhisaṅkharaṇaṃ abhisaṅkhāro.
864.『第二个义』者，谓由因缘的连续所成就的联系。如断裂之时遂成不续，则此联系之处便存于此处。譬如月亮或日头，至此定点即可升起，此为时间的接续，心识的专注与集结称为集聚。
§865
865.Sabbānevetānīti rūpanimittādisabbāneva etāni ekato kāmaṃ na manasi karoti asambhavato. Sabbasaṅgāhikavasenāti anavasesapariyādānavasena. Samudāyasaddā hi avayavesupi pavattanti , avayavabyatirekena ca samudāyo na labbhatīti avayavagatampi kiccaṃ samudāyavasena vuttaṃ. Tasmāti sabbesaṃ saṅkhāranimittānaṃ ekato manasikārābhāvato. Yasmā bhavaṅgacitte uppanne phalasamāpattito vuṭṭhito nāma hoti, tasmā vuttaṃ ‘‘yaṃ bhavaṅgassā’’tiādi. Bhavaṅgassa ārammaṇaṃ nāma kammādi. Manasi karototi bhavaṅgasahagatena manasikārena manasi karoto, taṃ vā ārammaṇaṃ bhavaṅgamanasi karoto.
865.『一切所言此者』者，指一切色之因缘等皆因缘会集，而非分别地一者，心中不存妄念是不可能的。所谓『一切聚合之因』，谓一切法由于无缺无漏而相互关联存在。因缘的结合确实发生于组成部分中，由于部分彼此相互依赖，所以整体得以存在。故此谓诸行之因缘，合而无别，心无单一专注。因生灭心由烦恼果交织起灭存在，因此说“依生灭心”，此即谓起点，即业等因缘。所谓“于心识中起”，即与生灭心相随的专注，或称缘起心识起。
§866
866.Phalassa phalameva vā anantaraṃ hoti purimassa purimassa pacchimaṃ pacchimaṃ. Bhavaṅgaṃvā sabbapacchimassa. Phalānantaraṃ maggavīthiyaṃ, phalasamāpattiyañca. ‘‘Yena phalena nirodhā vuṭṭhānaṃ hotī’’ti idaṃ phaluppattiyā nirodhā vuṭṭhānabhāvato vuttaṃ. Tanti nirodhāvuṭṭhānabhāvena vuttaṃ anāgāmiphalaṃ vā aggaphalaṃ vā. Nevasaññānāsaññāyatanānantaranti nevasaññānāsaññāyatanassa kusalassa, kiriyassa vā anantaraṃ satipi sattāhātikkame vijātiyena antarikattā.
866.果报之果后亦继有果报，前果之后继后果，如同生灭心亦继后生成。果后的连续是一条修行道路及果报的实现。所谓“由果而起的止灭生起”，是谓果报生起与止灭的修行景象。所谓止灭生起是无余涅槃果，或称最高果。此果果位，继于无心无想界之后，乃至于萨特利期限，由一色变化转境界内不间断。
Paṭippassaddhadarathanti sabbaso passaddhakilesadarathaṃ. Amatārammaṇanti nibbānārammaṇaṃ. Subhanti asobhanatāya kilesassāpi abhāvato sobhanaṃ. Taṇhāsaṅkhātaṃ lokāmisaṃ vantaṃ chaḍḍitaṃ etenāti vantalokāmisaṃ. Vūpasantakilesatāya, susantatāya ca santaṃ. Yena dhammena yogato samaṇo nāma hoti, tassa ariyamaggasaṅkhātassa sāmaññassa phalanti sāmaññaphalaṃ.
『修持安静者』谓全然具有除染污之安静能耐。『不死之境』是指涅槃之境界。虽因污垢消除而出离丑陋，其实自身森然庄严。苦集因的渴爱世间法已舍弃，所谓舍弃世间法。由止息烦恼，纯净安宁，修行者与法同调，乃是圣道所证得的安宁果 —— 此即圣果。
Ojavantenāti sabhāvasampannena. Sucināti kilesāsucivirahato parisuddhena. Sukhenāti anuttarasukhena. Abhisanditanti sabbaso lūkhabhāvāpagamanena sinehitaṃ. Sātātisātenāti mahaggatasātato, lokuttarakusalasātato ca ativiya sātena madhurena. Maggasukhatopi hi phalasukhaṃ santataratāya paṇītataraṃ. Amatena sammoditaṃ. ‘‘Madhuṃ viyā’’ti iminā sātātisātataṃyeva vibhāveti.
『有力者』乃身心具足之意。『清净者』指远离烦恼污秽而清洁。『快乐者』谓无上极乐。『亲近者』是指充满爱欲的依附。『稳定而纯正者』谓高度坚定，超世间善法持久常存，伴以极妙甘甜的喜悦。圣道的乐虽胜于果乐，但果乐更为柔和而纯美。此乃无死果的赞叹。称此圣果如蜜甘甜，由此由始终恒常显现其柔蜜之味。
Tassa ariyassa phalassa rasabhūtaṃ sārabhūtaṃ taṃ sukhaṃ paññaṃ bhāvetvā yasmā paṇḍito vindati paṭilabhatīti yojanā.
其圣果具有滋味、精义，为善乐；此乐以智慧为基。智者由此能晓知而体验，故称为明智之果，理当以此作度量基准。
Nirodhasamāpattikathāvaṇṇanā灭尽定之论的注释
§867
867.Tatrāti tasmiṃ ‘‘nirodhasamāpattiyā samāpajjanasamatthatā’’ti saṃkhittavacane. Idaṃ sarūpādivasena pañhākammaṃ. Katthāti kasmiṃ bhave.
此处以“寂灭之达成乃相应之达成”作简略表述。此问乃类似释疑之举，问曰：何处之果位？
§868
868.Anupubbanirodhavasenāti vipassanānugatā aṭṭha samāpattiyo ārohantena taṃtaṃpaṭipakkhanirodhamukhena tiṇṇaṃ saṅkhārānaṃ anupubbato nirodhavasena. Yathāparicchinnakālaṃ yā cittacetasikānaṃ appavatti, ayaṃ nirodhasamāpattīti attho. Ke samāpajjanti, ke na samāpajjantīti kāmaṃ samāpajjanasamatthā padhānatāya paṭhamaṃ pucchitā, tabbissajjanaṃ pana garubhāvato pacchā vissajjetuṃ asamāpajjanake tāva dassento ‘‘sabbepi…pe… na samāpajjantī’’ti āha yathā ‘‘vāmaṃ muñca, dakkhiṇaṃ gaṇhā’’ti. Tattha ‘‘sabbepī’’ti idaṃ puthujjanādīnaṃ tiṇṇaṃ visesanaṃ. Te hi aṭṭhannaṃ samāpattīnaṃ lābhinopi alābhino viya samādhismiṃ aparipūrakāritāya nirodhaṃ samāpajjituṃ na sakkonti. Kāmacchandādisamucchindanena hi samādhismiṃ paripūrakāritā, na jhānādhigamamattena. Anāgāmino, arahantoti ettha sukkhavipassakā ca anāgāmino, sukkhavipassakā ca arahantoti sukkhavipassakasaddo paccekaṃ yojetabbo. Ubhayepi cete satipi vipassanābale samādhibalassa abhāvato nirodhaṃ na samāpajjanti. Anupubbavihārasambhavataññevettha samādhibalaṃ icchitabbaṃ. Purimakā pana tayo satipi samādhibale vipassanābalassa abhāvato, aparipuṇṇattā ca samāpajjituṃ na sakkonti. Aparipuṇṇatā cassa saṅkhārānaṃ na sammā parimadditattā. Aṭṭha samāpatti…pe… samāpajjantī’’ti vatvā tattha kāraṇaṃ pāḷivaseneva dassetuṃ ‘‘dvīhi balehī’’tiādi vuttaṃ. Tayo ca saṅkhārānanti ettha tayoti sāmiatthe paccattavacanaṃ, tiṇṇanti attho. Ñāṇacariyāhīti ñāṇappavattīhi. Nirodhasamāpattiyāti nirodhasamāpajjanāya ñāṇaṃ. Ayañca sampadāti ayaṃ baladvayasamannāgamādikā yathāvuttanirodhasamāpattiāvahā sampatti. Anāgāmikhīṇāsaveti anāgāmino ceva khīṇāsave ca.
所谓“渐次寂灭”，即内观禅所体认的八种果位，是依次达至断除对三法的执著，以渐进之寂灭为前行。譬如心识及心所暂时消截不起，此即所谓寂灭之达成。若问：谁等得此果？谁等不得？则优先问及可达欲界果位者。若彼当遭重业障难得果，后现证者便说：“诸众生……皆不得果”。例如劝言“放左执，取右执”亦是如此。此“诸众生诸者”指凡夫等三众——即三类法之区别。彼三果位得者如未圆满定力，心识不能充分统摄，故无力达断寂灭。因因欲贪断除后，于定中达圆满力，非仅靠禅定而已。此处所谓非来者与阿拉汉，涵盖纯净内观者与非来者。二者俱缺乏内观与定之支援，故不得寂灭。由渐次修行而生之定力是当欲求者。以前之三类果位禅定能力缺乏内观力，致未能圆满证达无缺果。内观力不足者，是因三法之造作不圆熟调伏。所谓八种果位得证者，乃因二力结合而获此寂灭之知。此处“尼圣”指非来者，及已断染者。
§869
869.Samathabalanti kāmacchandādike paccanīkadhamme sametīti samatho, so eva paṭipakkhehi akampiyaṭṭhena balaṃ. Aniccādivasena vividhehi ākārehi passatīti vipassanā, sā eva vuttanayena balanti vipassanābalaṃ. Nekkhammavasenātiādīsu kāmacchandavikkhambhanassa nekkhammasaṅkappassa, alobhapadhānassa vā tathāpavattakusalacittuppādassa vasena cittassa ekaggatāsaṅkhāto yo avikkhepo, taṃ samathabalaṃ. Byāpādavikkhambhanassa abyāpādavitakkassa, adosapadhānassa vā tathāpavattakusalacittuppādassa vaseneva. Thinamiddhavikkhambhikāya vibhūtaṃ katvā manasikaraṇena upaṭṭhitaālokasaññāya vasena. Uddhaccavikkhambhanassa avikkhepassa samādhānassa vasena. Sakalamicchāvitakkavikkhambhanassa sikhāpattaānāpānassatisiddhapaṭinissaggānupassiassāsapassāsānaṃ vasena cittassa ekaggatāsaṅkhāto yo avikkhepo, taṃ samathabalanti atthayojanā.
所谓定力，即断欲贪等现行不善法之力，亦是对治对治邪恶境界之刚劲力量。因观无常等以多种形态显现，此为内观力。所谓出离之意，即破除欲贪，出离生死思想，修生无贪等善心生起的专注集中，此即定力。应断除烦恼憎恨，放弃贪欲离欲，依观光明法相，断除掉举忧虑，断除杂乱妄想，专心入息调伏，保持专注不动，此即定力。
Evaṃ upacārassa jhānassa vasena samathabalaṃ dassetvā idāni taṃ aṭṭhannaṃ samāpattīnaṃ vasena paṭipakkhehi anabhibhavanīyatāya ca balappattivasena dassetuṃ ‘‘paṭhamajjhānenā’’tiādi vuttaṃ. Tattha nīvaraṇeti nīvaraṇanimittaṃ nīvaraṇapaccayā. Na kampati jhānasamaṅgipuggalo, jhānasampayuttasamādhi vā. So hi visesato idha ‘‘samathabala’’nti adhippeto. Tathā hi kenaṭṭhena samathabalanti balaṭṭho pucchito. Uddhacceti uddhaccanimittaṃ. Uddhaccasahagatakileseti uddhaccena sampayuttamohaahirikādikilesahetu. Khandheti uddhaccasampayuttacatukkhandhanimittaṃ. Na kampatītiādīni aññamaññavevacanāni. Kampanaṃ vā ṭhānāpagamo. Calanaṃ paribbhamanaṃ. Vedhanaṃ sandhāvanaṃ. Uddhacce na kampati, uddhaccasahagatakilese na calati, uddhaccasahagatakkhandhe na vedhatīti vā yojetabbaṃ. Uddhaccaggahaṇañcettha samathassa ujupaṭipakkhatāya tadabhibhavena balappattidassanatthaṃ. Tenetaṃ aṭṭhannampi samāpattīnaṃ sādhāraṇato kiccātisayadassanaṃ daṭṭhabbaṃ. Idaṃ samathabalanti yāyaṃ nekkhammādivasena laddhāya cittekaggatāya nīvaraṇādīhi akampanīyatā, tāni ca abhibhavitvā avaṭṭhānaṃ, idaṃ samathabalaṃ.
借入止禅之严格修习显现的定力，使人现证八种果位时能持正直、不退转，具有不堕落的力量，谓之“初禅如是”。其中障碍发生之意，即妨碍诸善之物。入禅者心身皆安宁，故称定力。若问何者名定力？应答曰：所谓掉举即心中追念不宁之妄想。掉举心即同诸染烦恼诸中之掉举、无耻、愚癡等习气相关。所谓五蕴指四蕴界，此时亦心法所缘界。所谓不动则指彼妄想不起，诸烦恼不起，五蕴界亦无波动。若心掉举不起，染习不动，五蕴界不起变化，此为定之表现。借此止境正行之展现易其证力，故当观察八种果位。此定力即因出离等由心专一，障碍断除，诸妨碍静止，总执稳定，如斯即名定力。
Idāni vipassanābalaṃ niddisanto yasmā vipassanā saṅkhepato sattahi anupassanāhi saṅgahitā, tasmā tato tato samāpattito vuṭṭhāya tāsaṃ vasena anupassanā kātabbā, tattakeneva cettha anupassanākiccaṃ paripuṇṇaṃ hotīti ‘‘aniccānupassanā vipassanābalaṃ…pe… paṭinissaggānupassanā vipassanābala’’nti sarūpato dassetvā puna tā heṭṭhā vuttanayena visayavibhāgena dassetuṃ ‘‘rūpe aniccānupassanā’’tiādi vuttaṃ. Idhāpi paṭipakkhehi anabhibhavanīyatāva balaṭṭhoti dassetuṃ ‘‘kenaṭṭhena vipassanābala’’ntiādi āraddhaṃ. Tattha avijjāyāti dvādasasu akusalacittuppādesu avijjānimittaṃ. Avijjāsahagatakileseti avijjāya sampayuttalobhadosādikilesavatthunimittaṃ. Sesaṃ heṭṭhā vuttanayattā suviññeyyameva. Avijjaggahaṇañcettha vipassanāya ujupaṭipakkhatāya tadabhibhavena balappattidassanatthaṃ. Tenetaṃ sattannampi anupassanānaṃ sādhāraṇato kiccātisayadassanaṃ daṭṭhabbaṃ. Idaṃ vipassanābalanti yāyaṃ aniccānupassanādivasena laddhassa vipassanāñāṇassa niccasaññādinimittaṃ akampanīyatā, tā ca abhibhavitvā avaṭṭhānaṃ, idaṃ vipassanābalaṃ.
今引入内观力，是因内观以七种不间断观察汇集故。由此果位间或达成后，即应以内观力观察。此内观力在于「观察无常相」等，以此深化观照。此处又以对治为据显现内观之力，问曰：何者名内观力？答曰：无明为十二种不善心所生之根本。无明连结贪恚等烦恼为缘。下文分别述明无明之理。所谓抓住无明则内观力获坚固。如是三种内观不可或缺，是内观力之基础。此即无常等内观增益观照以、毁坏障碍，心不退转，坚固安住，此即内观力。
Vitakkavicārā vacīsaṅkhārā vācaṃ saṅkharonti pavattentīti katvā. Tenāha ‘‘pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro’’ti (ma. ni. 1.463; saṃ. ni. 4.348). Te pana dutiyajjhāne vūpasantā hontīti āha ‘‘dutiyajjhānaṃ…pe… paṭippassaddhā hontī’’ti. Kāyena saṅkharīyantīti kāyasaṅkhārā, assāsapassāsā. Tathā hi vuttaṃ ‘‘assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro’’ti (ma. ni. 1.463; saṃ. ni. 4.348). Te pana yasmā catutthajjhāne vūpasantā honti, tasmā āha ‘‘catutthajjhānaṃ…pe… paṭippassaddhā hontī’’ti. Cittena saṅkharīyantīti cittasaṅkhārā, saññā vedanā. Tathā hi vuttaṃ ‘‘saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro’’ti (saṃ. ni. 1.463; saṃ. ni. 4.348). Te pana yasmā nirodhaṃ samāpannassa vūpasamanti, tasmā vuttaṃ ‘‘saññāvedayita…pe… paṭippassaddhā hontī’’ti.
思维与言语造作乃言语的外显。说“昔日维萨迦比库，先思后观而后语，故称为思维言语造作”。第二禅中身造作安静故称“第二禅……寂静专注”。所谓身造作是指呼吸。说“呼吸，即依身所制诸法，故名身造作”。第四禅中心造作寂静，曰“第四禅……寂静专注”。所谓心造作即心所造作，包括分别及感受。说“分别及感受等内心法皆由心成就，故名心造作”。已入寂灭者寂静，故云“分别及感受对于寂灭证者，安静专注”。
Ñāṇacariyāsu vivaṭṭānupassanāggahaṇeneva tassa ādibhūtā sesānupassanāpi gahitāva honti tadavinābhāvato. Maggo ñāṇacariyā, phalasamāpatti ñāṇacariyāti maggaphalasamāpattīnaṃ ñāṇacariyābhāvavacanaṃ maggaphaladhammānaṃ ñāṇapadhānattā, ñāṇena vā indriyādhipatihetumaggapaccayādivasena sātisayapaccayabhūtena sesā maggaphaladhammā caritā pavattitāti katvā tathā vuttaṃ. Samādhicariyāsupi eseva nayo . Imāhi soḷasahīti aṭṭhannaṃ anupassanānaṃ, aṭṭhannañca maggaphalañāṇānaṃ vasena imāhi soḷasahi ñāṇapavattīhi.
在智慧行中，以详尽观照为基础，乃至对根本要义和剩余对象的观照也被包摄其中，若无此则不成立。所谓“道是智慧行”，“果德成就是智慧行”者，是指道与果德成就的智慧行；“道果德成就”指的是道与果的特性，由智慧为主导，或因根属于诸根的支配缘起道的条件缘起，残余的道果特性由此得以行转展开，这是文中如此说明的。禅那行亦是相同的道理。在此所说的十六种，即八种详照和八种道果智慧，皆在此十六种智慧转动中体现。
Navahi samādhicariyāhīti aṭṭha samāpattiyo aṭṭha samādhicariyā, tāsaṃ upacārasamādhi upacārasamādhibhāvanāsāmaññena ekā samādhicariyāti evaṃ navahi samādhicariyāhi. Tenāha ‘‘paṭhamajjhānaṃ samādhicariyā’’tiādi. Paṭhamajjhānapaṭilābhatthāya vitakko cātiādi nānāvajjanupacāravasena vuttanti daṭṭhabbaṃ, uparisamāpattīnampi upacārassa tatheva vuttattā. Na hi ekāvajjane catutthajjhānādiupacāre pītiādayo sambhavanti. Ettha ca ‘‘paṭhamajjhānapaṭilābhatthāyā’’tiādivacanena upacārasamādhissāpi pāripūrī icchitabbāti dasseti. Kiṃ panettha samathabalasamādhicariyānaṃ nānattaṃ, kiṃ vā vipassanābalalokiyañāṇacariyānaṃ? Yathā samathabalepi ‘‘nekkhammavasenā’’tiādinā upacārasamādhinā saddhiṃ aṭṭhasu samāpattīsu appanāsamādhiyeva vutto, tathā samādhicariyāsu, vipassanābalalokiyañāṇacariyāsu ca vipassanāva vuttāti? Kiñcāpi vuttā, vivaṭṭānupassanā pana purecarañāṇādivipassanābale avuttā eva ñāṇacariyāsu vuttā. Apica paṭipakkhehi akampiyaṭṭho balaṭṭho, pañcannaṃ vasībhāvānaṃ vasena suciṇṇatā cariyaṭṭho, eteneva samathabalasamādhicariyānampi nānattaṃ saṃvaṇṇitanti daṭṭhabbaṃ.
所谓九种禅那行，是八种成就加上八种禅那行，这其中以初禅的近行禅那为依止，故称为禅那行。对此，关于“为得初禅的禅那行”等文，从多种心散乱的近行中可知，包括更高境界的成就也以近行为同样处理。因为单凭一次的心散乱，第四禅等无从生起喜乐等感受。此处「为得初禅」一语表明，对近行禅那的求满亦当如此理解。那么，止禅力具足的禅那行与观禅力具足的智慧视知禅那行，其差异为何？如同止禅力以“以出离为本”为近行禅那的条件，禅那行和智慧禅那行亦都包含观禅成分。有文中所说，详照观等仍未被观禅力所摄受，只是习得的智慧行中所述。又反对例证中，以稳定不动、五根得以安住等特征，认为止禅力具足的禅那行亦有差别，这是应当注意的。
Vasībhāvatā paññāti ettha vaso etassa atthīti vasī, tassa bhāvo vasībhāvo, sā eva vasībhāvatā. ‘‘Vasiyo’’ti pana pāḷiyaṃ itthiliṅgavasena vuttattā tāyo dassetuṃ ‘‘vasīti pañca vasiyo’’tiādi vuttaṃ. Tattha jhānaṃ āvajjantassa nirantaraṃ jhānaṅgesu cittappavattanasamatthatā āvajjanavasī. Samāpajjitukāmassa sīghaṃ jhānaṃ samāpajjanasamatthatā samāpajjanavasī. Accharāmattaṃ vā katipayaccharāmattaṃ vā khaṇaṃ jhānaṃ ṭhapetuṃ samatthatā adhiṭṭhānavasī. Tatheva lahuṃ vuṭṭhātuṃ samatthatā vuṭṭhānavasī. Paccavekkhaṇavasī pana āvajjanavasiyā eva sijjhati. Paccavekkhaṇajavanāneva hi tattha āvajjanānantarānīti. Ayamettha saṅkhepo, vitthāro pana heṭṭhā āgato eva. Ayañca vasībhāvo samādhicariyānaṃ vasena vutto. Ñāṇacariyāsu pana lokuttarānaṃ ñāṇacariyānaṃ vasībhāvāpādanakiccaṃ nāma natthi. Paṭipakkhassa suvihatattā sabhāvasiddho tattha vasībhāvo, lokiyānaṃ pana paguṇabalavabhāvāpādanena vasībhāvo labbhateva.
关于安住，谓安住即该事的持有者，持有即安住。巴利文“vasiyo”属阴性，用以示范五类安住，或称“五种安住”。其中，禅那入境者，于禅那各元素中的心念持续转动稳定者为入境安住；欲于速入禅那者，具有速入之稳定者为速入安住；稍驻于禅那境者，为驻安住；或稍长或略长时间保持禅那者，为持久安住；轻微起身转动时有能力起身者，为起身安住。复观者为起身者之复观。复观的转动即紧邻起身，因此在此处简要说明，其余详述在后。所谓安住，即指禅那行的安住。至于智慧行的超世间智慧，因其非凡的持有性质，没有被称为安住。反而反对方能耐受，有自然成就故得安住。因而此安住特别说明为止禅力具足者之安住。
§870
870.Ukkaṭṭhaniddesoti anavasesaniddeso. Cuddasahi ñāṇacariyāhi hoti aggamaggaphalānaṃ anadhigatattāti. Yadi evanti yadi ukkaṭṭhaniddesavasena ‘‘soḷasahi ñāṇacariyāhī’’ti vuttaṃ, tato avakaṃsavasenapi icchitabbaṃ, evaṃ sante kiṃ na hoti nirodhasamāpajjananti adhippāyo. Pañca kāmaguṇā vatthubhūtā etassa santīti pañcakāmaguṇiko, kāmarāgo. Appahīnattā asamucchinnattā. Na hi kāmarāgassa vikkhambhanappahānamattaṃ nirodhassa adhiṭṭhānaṃ bhavituṃ sakkoti. Tasmāti samādhipāripanthikassa kāmarāgassa supahīnattā. Etena kāmaṃ maggaphalañāṇacariyā lokiyañāṇasamādhicariyā viya nirodhasamāpajjane sarūpena na viniyujjanti tadā appavattanato, tassa tassa pana paṭipakkhassa samucchindanena balacariyānaṃ visesapaccayatāya nirodhasamāpattiyā adhiṭṭhānaṃ hotīti dasseti. Esāti anāgāmī. Idañhi ‘‘nirodhā vuṭṭhahantassā’’tiādivacanaṃ anāgāminova nirodhā vuṭṭhānaṃ sandhāya vuttaṃ ‘‘nevasaññānāsaññāyatanakusala’’nti (paṭṭhā. 1.1.417) vacanato, aññathā ‘‘nevasaññānāsaññāyatanakiriyā’’ti (paṭṭhā. 1.1.417) vucceyya.
870.所谓“聚集说明”指的是无余杂说明。十四种智慧行中不具足最高道果智慧。若称有“聚集说明”，即说“有十六种智慧行”，则须考虑为何不成灭定的成就者。由于五欲根品为事，遂称为五欲根所起，谓欲贪。欲则有降低与未熄灭的状态。仅凭欲贪的消减或阻止，不能成持灭的坚定。故禅那途径中欲贪只是减少。由此可知，对欲的道果智慧，俗世智慧禅那行并不适用为灭之成就。因此，由各自相对法的断灭及力量作用，说明灭定成就之持，表明此乃非来者。此处“灭起者”言，乃依止非来者灭的文句，若换言则作“无色无受处善处”。
§871
871.‘‘Pañcavokārabhave’’ti kasmā vuttaṃ, nanu catuvokārabhavepi arūpajjhānavasena yathārahaṃ anupubbasamāpatti labbhatīti? Kāmaṃ labbhati, sā pana ‘‘anupubbasamāpattī’’ti na vuccati ekadesabhāvato. Aṭṭhasamāpattivaseneva ca ‘‘anupubbasamāpattī’’ti vuccatīti dassento āha ‘‘paṭhamajjhānādīnaṃ uppatti natthī’’ti. Vatthussa abhāvāti hadayavatthuno abhāvāti vadanti, karajakāyasaṅkhātassa pana vatthuno abhāvāti attho. Yadi hi āruppe nirodhaṃ samāpajjeyya, cittacetasikānaṃ, aññassa ca kassaci abhāvato apaññattikova bhaveyya anupādisesāya nibbānadhātuyā parinibbutasadiso. Kiñcāyaṃ upādāya nirodhaṃ samāpannoti vucceyya, kiṃ vā etāya vatthucintāya. Aṅgavekallatova natthi āruppe nirodhasamāpattisamāpajjanaṃ.
871.为何说“五境起”呢？难道不是说，四色界禅那之入相应禅那定，亦能逐渐得相吗？能得欲境，但此谓“逐渐得相”不称为一法之显现。因八种成就分别称为“逐渐得相”，谓心所基础不存在，心与他分别缺失，似无依止即可入无余涅槃。倘若能由此条件证得涅槃，则说依止心所涅槃，或说依止此条件，似乎不可行。又若肉身整体缺失，则无色界涅槃状态亦不可得。所以说，断灭涅槃的成就不依色界涅槃的成就来称述。
§872
872.Saṅkhārānaṃpavattibhedeti saṅkhatadhammānaṃ khaṇe khaṇe uppajjane, bhijjane ca, tesaṃ vā kusalādibhedabhinne yathārahaṃ tīhi dukkhatāhi upaddute pavattivibhāge. Cittacetasikavigamehi rūpadhammesu labbhamānāpi saṅkhāradukkhatā abbohārikataṃ āpajjati. Ukkaṇṭhitvāti nibbinditvā. Nibbānaṃ patvāti anupādisesanibbānaṃ patvā viya. Sukhanti niddukkhaṃ.
872.行的现起区别即堆积法的瞬间生灭，成住坏空，及其善恶差别，确如三种苦相在不断现行中的异质。即使从心与心所分别作用的色法中所得，其行苦亦显露不持久之性。厌弃即为厌烦。从无余灭入涅槃，安乐而无苦。
§873
873.Samathavipassanāvasenāti yuganaddhānaṃ viya aññamaññūpakāritāya sahitānaṃ vasena. Ussakkitvāti ukkaṃsaṃ patvā yāva nevasaññānāsaññāyatanā, yāva ca anulomañāṇā āruhitvā. Nirodhayatoti nevasaññānāsaññāyatanaṃ samāpajjitvā taṃ nirodhentassa. Aññassa kassacipi cittassa anuppajjanena evamassā nirodhasamāpattiyā samāpajjanaṃ hoti. ‘‘Yo hī’’tiādinā ‘‘samathavipassanāvasenā’’ti vuttamevatthaṃ byatirekamukhena vivarati. Nevasaññānāsaññāyatanasamāpattiṃ patvā tiṭṭhati taduddhaṃ suddhasamathavipassanāya abhāvato. Yo vipassanāvaseneva ussakkati sace ariyo phalasamāpattatthiko, so attano phalasamāpattiṃ patvā tiṭṭhati. Atha puthujjano, sekho vā maggatthiko tāya ce vipassanāya maggaṃ patvā phale ṭhito, sopi phalasamāpattiṃ patvā tiṭṭhaticceva vuccati. Soti ubhayavasena paṭipanno. Tanti nirodhasamāpattiṃ.
873.「止观力」者，如同时双羽相配相成，彼此扶持之合力也。所谓「提起」者，谓身心离落至无识无知之处，继而顺势上升至调和妙慧之地。所谓「断除」者，谓已进入无识无知之处而能断除此境。因无他心起，只凭本心现起如是断除功德中之境界，即称断除之境现前。以“是者”诸辈，依此止观力说，特以正相显明其异。若止观力中止境而止者，则止住于此，非清净止观之现象也。若专止于观力，且真修得圣果者，即堕于自果现前之境而能止住。若是外道或初学之人，若以观力而堕于此果现前境中，即谓彼亦堕于果现前而止住。此即两力俱修故智慧遍具。此法称为断除现前之止境。
§874
874. Yena phaladvayasamannāgamādinā nirodhaṃ samāpajjituṃ samattho hoti, so vidhi pageva vibhāvitoti samāpajjanākārameva dassento ‘‘katabhattakicco’’tiādimāha. Tañhi sabbāsampi bhāvanānaṃ sādhāraṇaṃ pubbakiccaṃ. Tattha saṅkhāreti tasmiṃ paṭhamajjhāne, paṭhamajjhānacittuppāde vā saṅkhāre.
874.能由于二果之具足，等诸因缘成熟而入断除境者，此即此法境之别会显现，谓依入断除境法显现“何为当前所当作之事”者。此为诸行禅修共通之前行功课。此中所数者，即在初禅、初禅心生起诸行之秽染。
‘‘Vipassatī’’ti vuttaṃ, kīdisī panettha vipassanā icchitabbāti taṃ niddhāraṇatthaṃ ‘‘vipassanā panesā’’tiādinā tameva vipassanaṃ tidhā bhinditvā dasseti. Mandā ce vipassanā, dandhābhiññaṃ maggaṃ sādheti. Tikkhā ce, khippābhiññanti ayaṃ mandatikkhatāya viseso. Lakkhaṇappattā pana vipassanā maggassa paccayo hotiyevāti imamatthaṃ dassento āha ‘‘saṅkhāra…pe… hotiyevā’’ti. Tikkhāva vaṭṭati saṅkhārārammaṇepi sati sabbasaṅkhārehi vivaṭṭanākāreneva pavattanato, maggo viya visaṅkhāragatassa phalassa paccayabhāvato ca. Tenāha ‘‘maggabhāvanāsadisā’’ti. Yasmā atimandā samathādikā saṅkhārānaṃ nirodhane asamatthā samathaniṭṭhā hoti, atitikkhā ñāṇādikā sātisayaṃ saṅkhāresu dosadassane phalasamāpattiniṭṭhā hoti, tasmā vuttaṃ ‘‘nātimandanātitikkhā vaṭṭatī’’ti. Esa nirodhasamāpajjanako. Te saṅkhāreti te paṭhamajjhānasaṅkhāre.
「观者」谓如是，问于此处当如何称观？为阐明此趣，别用“由观所引”语，分明示现观之三义。若观粗慢，则入劣道而证速证随顺道；若观锐利，则速入智慧，较于粗慢多有特异。具特征入于观者，如是因缘为道之条件，特指此意而言“行……等为条件。”观力锐利，则成趣转重于行所缘境，观力由此开显，犹如发微之觉，因如是故，称谓为“道之修习方向”。因止等禅定力，未能断除诸行故，所证禅禅已住；然慧力锐敏而生之智慧，能照见诸行之蔽垢，因而能成就入圣果现前之身心，故说“不为粗慢而非锐利行境”者。此所说即为断除现前境界。这诸行者，谓即初禅之行。
‘‘Tathevā’’ti iminā ‘‘nātimandāya nātitikkhāyā’’ti imamatthaṃ ākaḍḍhati. Esa nayo sesesupi. ‘‘Ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre tatheva vipassatī’’ti vattabbaṃ, heṭṭhā vuttanayattā pana taṃ avatvā ‘‘catubbidhaṃ pubbakiccaṃ karoti’’cceva vuttanti keci, taṃ tesaṃ matimattaṃ. Vipassanācārato hi samādhicāro, tasmā samāpattito vuṭṭhāya pubbakiccaṃ kātabbaṃ. Tathā hi paratopi ‘‘ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya imaṃ pubbakiccaṃ katvā’’tiādiṃ (visuddhi. 2.879) vakkhati, na pana ‘‘tattha saṅkhāre tatheva vipassitvā’’ti. Nānābaddhaavikopananti attanā asambaddhassa parikkhārassa avināsanaṃ. Yathā taṃ na vinassati, tathā adhiṭṭhānaṃ. Saṅghapaṭimānananti saṅghassa paṭimānanāvajjanaṃ. Satthupakkosananti satthu pakkosanāvajjanaṃ. Addhānaparicchedanti jīvitaddhānaparicchedaṃ pubbakiccaṃ karotīti sambandho.
「亦如是」者，此以“不粗慢亦不锐利”为旨，作如是强调整体意味。此为方便法理之余说。谓入无所有处而起立于彼，若行亦如是观看，依此说法。然亦有以略约言说者云：“行成四种善前业”，此辈不过为持见而已。由行习故达致定力，故彼定力现前后遂行诸善前业。正如他人亦说“入无所有处而起立后，作是善前业”等（清净道论中第二百七十九经文），然未曾说“依彼行而作观”等。种种分别誓障我执于无分别行法无灭灭故，正如其不灭灭者，如此坚固故谓“誓不躁慢悦灼之流转。”此即戒守僧众，一辞多敬之意。谓遮止违犯师者。谓通过断出生死根本前行以终结后世续命为共业之因，名为因缘。
§875
875.Adhiṭṭhātabbanti cittaṃ uppādetabbaṃ. Tathā cittuppādanameva hettha adhiṭṭhānaṃ.
875.所谓应坚立者，谓应现起意念生心。此处所说生心，乃是说生起心意为此断除之因。
Cittajarūpādīnaṃ anuppajjanato, pacchājātapaccayādiupatthambhābhāvato ca sattāhameva tathā sarīraṃ pavattati, tato paraṃ kilamatīti sattāhameva paricchinditvā nirodhaṃ samāpajjantīti vadanti.
由诸心生色等禅之不生起，及诸往生因缘等缺失之阻碍，故在七日内此诸身心现象变易，至七日后则坏灭，遂入断除境。此为如是说。
Samāpattivasenevāti nirodhasamāpattivaseneva. Naṃ aggiādiantarāyaṃ rakkhati samāpannako adhiṭṭhānavasenāti adhippāyo. Āyasmato sañjīvassātiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā iddhikathāyaṃ (visuddhi. 2.374) vuttameva.
『如同说达到断灭境界一般，同样是达到灭境界。』此处所称的「达到」不护持诸如火等外境障碍，即谓“达成”即是坚定不移的禅定。尊者散季婆多等于此处所应说明者，正是下面功德辩道中（《净论·2.374》）所论述的内容。
§876
876.Etassāti nirodhaṃ samāpajjantassa, nirodhasamāpajjanassa vā. Tasmiṃ samayeti tasmiṃ tassa bhikkhuno upasaṅkamanasamaye vuṭṭhātiyeva. Kālaparicchedasadisañhetaṃ.
876. 此中所说之“此即”，指向已入灭尽者，谓已证得灭尽之境界。此时即彼时，如比库到来相会之际刚须发生之意。此为时间分段类的近似法义。
Evaṃ garukāti aggiādīhipi anabhibhavanīyaṃ nirodhaṃ samāpannaṃ samāpattito vuṭṭhāpanato evaṃ garukā hi saṅghassa āṇā nāma, tasmā attano hitasukhaṃ ākaṅkhantena jīvitahetupi saṅghassa āṇā na atikkamitabbāti adhippāyo.
此义严重，谓火等之障碍虽存，然不可侵犯已成就的灭尽境界。所谓“严重”者，是众僧团之戒律名曰“严重”，此故不该逾越自己渴望安乐且为长寿之生活因缘，亦不应越众僧团的戒律，此即坚定不移之旨意。
§877
877.Na pakkosati ‘‘satthā taṃ, āvuso, āmantetī’’ti. ‘‘Vuṭṭhahissāmī’’ti āvajjitabbanti sambandho.
877. 不应拒绝“师长，朋友，吩咐于彼者请谛听”之言。必须应承说“我将起来”之请求,这是彼此间的关系所在。
§878
878.Jīvitaddhānassāti attano jīvitakālassa jīvitappavattiyā. Āyu eva āyusaṅkhārā. ‘‘Āyuusmāviññāṇānī’’ti ca vadanti, te cassa pakaticittasseva ārammaṇaṃ honti. Antonirodhe maraṇaṃ natthi carimabhavaṅgena mīyanato. Āvajjitvāva samāpajjitabbaṃ ‘‘sahasā maraṇaṃ mā ahosī’’ti. Sahasā hi maraṇe aññabyākaraṇabhikkhuovādadānasāsanānubhāvadīpanānaṃ anissaro siyā, anāgāmino vā aggamaggānadhigamo siyā. Avasesanti nānābaddhaavikopanāditividhampi pubbakiccaṃ. Vuttaṃ aṭṭhakathāyaṃ.
878. “生命护持”者，指自身生命期间因生命维系而生的活动。寿命即为生命的造作。所谓“寿者可知心识”，意即他们为其特殊活动的基缘。在内部断灭时无死亡，以临终一生为准。应奉承而达彼境界，且应念“速得无死”，因为临死瞬间无需他说教及持戒功德的反复，亦或如来无上正道的修成。剩余之处是诸多关系及随缘情况前行之所缘。此义载于本注疏。
§879
879. Kiñcāpi ‘‘ekaṃ vā dve vā’’ti aniyametvā viya vuttaṃ, dve vāre eva pana niyamato vadanti. Cittavāreti nevasaññānāsaññāyatanacittavāre. Nirodhaṃ phusatīti acittakabhāvamevāha. Nirodhassa payogattāti cittanirodhāya payogabhāvato, baladvayasambharaṇādipayogassa cittanirodhattāti attho. Samathavipassanābalasamannāgamo, ñāṇasamādhicariyāvasībhāvo cettha aññamaññānativattanavaseneva icchitabboti āha ‘‘dve samathavipassanādhamme yuganaddhe katvā’’ti. Anupubbanirodhassa payogoti paṭhamajjhānādīnaṃ, tadanupassanānañca anupubbato nirodhanassāyaṃ payogo. Idaṃ vuttanayena aṭṭhasamāpattiārohanaṃ na nevasaññānāsaññāyatanasamāpattiyā samāpajjanassa. Tasmā dvinnaṃ cittānaṃ upari cittāni na pavattantīti yojanā.
879. 又如“一个或两个”等未有固定之说，实则于两或期间免定有法。心役使不依感官所引起之识的不同境界。断灭即谓无识之存在。断灭之“运行”，是指由心灭所促成的运行，意为靠心力、因力量集结的动力带来心的断灭。此处欲表达得止观功德力量之联合，以及智慧禅定行为的依止，犹如其他诸种不可转异般，欲表达“以两者即止观法结合成，就理想而行”，是故言“二种止观法合而为一”。初禅等之初步灭断，以及对相续灭断之先行观照，均属初步灭断之运行。此说法意指八种定成境之上升，不是无识非无识境界的断灭成就。因此，两个心态之上方不会由其它心态所代替，故此便设定「结缔」。
Paratoacittako bhavituṃ na sakkotīti sakalaṃ yathāparicchinnakālaṃ acittako bhavituṃ na sakkoti. Tañca kho saṅghapaṭimānanasatthupakkosanaaddhānaparicchedāvajjanānaṃ akaraṇena, na nānābaddhaavikopanassa. Tassa hi akaraṇena kadāci kevalaṃ tādisassa parikkhārassa avināso na siyā, na nirodhasamāpattivibandho. Ayañca attho mahānāgattheravatthunā vibhāvito eva. Evaṃ sante tīhi ākārehi nirodhasamāpattiyā vuṭṭhānaṃ hotīti āpajjati, tasmā taṃ na sārato paccetabbaṃ. Paṭinivattitvā puna ākiñcaññāyataneyeva patiṭṭhātīti iminā samāpattiyā vibandhe jāte evaṃ hotīti dasseti, avibandheneva pana yathāparicchinnakālavītikkamane phalacittuppattiyā vuṭṭhānaṃ hoti. Evañca katvā gambhīrakandaroruḷhatattapāsāṇakkantapurisanidassanampi samatthitaṃ hotīti keci vadanti. Apare pana ‘‘pubbakiccassa akatattā nevasaññānāsaññāyatanaṃ samāpannamattova ‘paṭinivattitvā ākiñcaññāyatane patiṭṭhātī’ti vuttattā saṅghapaṭimānanādiekaccapubbakiccākaraṇe aṅgavekallato nirodhasamāpattisamāpajjanaṃ na ijjhatevā’’ti vadanti. Vattasadisañhetaṃ nirodhasamāpattiyā, yadidaṃ pubbakiccakaraṇaṃ. Tasmā tattha yaṃ garutaraṃ, tassa akaraṇaṃ samāpajjanaṃ vibandhatīti apare. Vīmaṃsitvā gahetabbaṃ. ‘‘Ākiñcaññāyatane patiṭṭhātī’’ti ca idaṃ puna ākiñcaññāyatanassa samāpajjitabbattā vuttaṃ. Samāpajjitvā hi vuṭṭhāya pubbakiccassa kātabbattā.
由于无法转变为他方心境，所以就整段不分时间断面也无法转变为他方心境。此理乃由于不执行结社尊重而违犯其意，持戒断绝修学的根本教理之所致，而非因种种连缀的愤恨所致。仅凭不执行该戒则决无可能永远消灭该种根本的障碍，也无涅槃断灭的成就障碍。此义已由大长老层面详加阐明。如是状况下，凭三种方式断灭之定行为成就断灭，则会生起再现。因此对此不可作断言。若反复回转而安住于无赘述境，将显示此定行为之障碍确实生起；若无障碍，则如整段时间断面般因果意念生起现象必然隆起。有人称如是示现深处的隆起宝石般坚固之人，则表明此理已成。另有人则言：“前行之业未完成者无明之境界似乎已成后，反作回转而安住于无赘述境。”此言说明不称愿从结社尊重因缘而成就断灭，因而结社尊重因缘者内尽前行业果愿断灭之意向不然。此理宜深思熟虑。所谓“安住于无赘述境”亦是被教示应在无赘述境中入定。既然入定则生起隆起，仍须完成对应前行业。
Yathā panātiādi katapubbakiccatāsāmaññena upamāsaṃsandanaṃ.
例如对前所为业的起始部分，常以整体相似的比喻加以参照解析。
§880
880.Assāti nirodhasamāpattiyā. ‘‘Kālaparicchedavasenā’’tiādinā catūhi ākārehi nirodhasamāpattiyā ṭhānaṃ dasseti.
「断灭定」指断除烦恼的现象，借助于划分时间段等四种方式显现断灭的定相位置。
§882
882.Vivekaninnanti nissaraṇavivekaninnaṃ, pageva saṅkhāravimukhatāya, phalacittuppattiyā cāti veditabbaṃ.
所谓『脱离』，是指对于生灭造作（行）的远离；『断灭定』理应理解为这种果位心的生起。
§883
883. Ūsaṅkhārattayapaṭippassaddhiyā, avasesacetasikaviññāṇābhāvena rūpadhammamattāvasesatāya ca matanirodhasamāpannānaṃ avisesaṃ gahetvā pucchā ‘‘matassa ca samāpannassa ca ko viseso’’ti. Kāmaṃ nesaṃ saṅkhārattayapaṭippassaddhiādīhi aviseso, rūpadhammamattāvasesatāya pana āyuusmāindriyānaṃ apagamānapagamanaṃ visesoti dassetuṃ ‘‘yvāya’’ntiādi vuttaṃ.
以『造作止息』之内证为基础，以身心识留余未散灭之色法存在而得其特殊性质，从而回答“已达之断灭定其特殊何在”之问。其特殊处在于由对身心造作之息灭等相续观察而得的断灭状态；至于色法方面特殊性，即寿根尚存之令生灭循环未尽。用“依至者”等词指示此义。
§884
884.Sabhāvatoti sabhāvadhammato, paramatthatoti attho. Paramatthato hi vijjamānānaṃ saṅkhatādibhāvena vattabbataṃ labhati, na avijjamānaṃ. Samāpajjantassa vasenāti yasmā samāpajjantassa ariyapuggalassa samathavipassanādhamme yuganaddhe katvā aṭṭha samāpattiyo ārohantassa anukkamena saṅkhārānaṃ paṭippassambhanapayoganibbattiyā nirodhasamāpatti nipphannā nāma hoti, tasmā taṃ payoganibbattiṃ upādāya ‘‘nipphannā’’ti vattuṃ vaṭṭati.
所言「本性」乃指事物的固有性质；「究竟义」则为最终真理。究竟义乃现象有为法等假有之属性而言，不谓无人知晓者。所谓入定者，乃指声闻圣者因同修止与观之调和，层层增长八种断灭定，从而实现造作的止息与深入观察的功用，因这些缘故断灭定称为“圆满”（nipphanna），于是基于此功用被称为“圆满”。
Saṅkhāravūpasamato, santadhammasamanvayato ca santaṃ. Ariyehi eva nisevitabbattā ariyanisevitaṃ. Tissannampi dukkhatānaṃ nibbutabhāvato nibbānamiti saṅkhaṃ upāgataṃ. Ariyaṃ paññanti suvisuddhaṃ maggaphalapaññaṃ. Imissāpīti nirodhasamāpattiyā. Samāpattisamatthatāti samāpajjanasamatthatā.
行蕴止息、清净法相的俱足，称为安稳。此安稳应由圣者所亲近，谓圣者所亲近者。三种苦的涅槃已寂灭，称为止息已至。圣谛所见智慧极纯净，获沾道果智。这即是止灭的境界。止灭境界谓止入的均等，谓止入作用的均等。
Āhuneyyabhāvādisiddhikathāvaṇṇanā应受供养性等成就之论的注释
§885
885.Āhuneyyabhāvādisiddhīti āhuneyyapāhuneyyadakkhiṇeyyaañjalikaraṇīyaanuttarapuññakkhettabhāvasiddhi. Avisesenāti dassanamaggapaññādivisesena vinā, etissā lokuttarapaññāya. Ānetvā hunitabbanti āhunaṃ, dūratopi ānetvā dātabbadānaṃ, taṃ paṭiggahetuṃ yuttoti āhuneyyo. Pāhunaṃ vuccati āgantukadānaṃ, taṃ paṭiggahetuṃ yuttoti pāhuneyyo. Dakkhiṇaṃ arahatīti dakkhiṇeyyo, añjalikaraṇaṃ añjalikammaṃ, taṃ arahatīti añjalikaraṇīyo. Anuttaraṃ uttamaṃ sattānaṃ puññaviruhanaṭṭhānanti anuttaraṃ puññakkhettaṃ lokassāti ayamettha saṅkhepo. Vitthāro pana heṭṭhā vuttoyeva.
885.「当供」等性质之成就，谓为当供、非当供、供养礼拜者之高尚功德所成。无差别者，谓若无显现解脱道智慧等特别之殊胜，则无越世智慧。此智慧若达，则应供养；虽远亦应供养，乃至为付与而应受此供养，即谓为当供。宾客谓来访施舍者，为受此施舍适当者，即谓宾客。给敬礼谓合掌礼敬者，若为阿拉汉，则谓礼敬阿拉汉者。无上最胜众生之功德所积，谓无上功德之地，称名为世间无上。此为约略义，详细义下文已言。
§886
886.Mandāyavipassanāya āgatoti atikkhāya vipassanāya vasena paṭhamamaggapaññaṃ bhāvetvā sotāpannabhāvaṃ āgato. Saddhādīnaṃ mudūnaṃ indriyānaṃ vasena mudindriyopi samāno. Sattakkhattuparamoti sattakkhattuṃ paramā bhavūpapatti attabhāvaggahaṇaṃ, tato paraṃ aṭṭhamaṃ bhavaṃ nādiyatīti sattakkhattuparamo. Saṃsaritvāti paṭisandhiggahaṇavasena aparāparaṃ gantvā. Dukkhassantaṃ karotīti vaṭṭadukkhassa pariyantaṃ pariyosānaṃ karoti. Ayaṃ kālena devalokassa, kālena manussalokassāti missakassa bhavassa vasena ‘‘sattasugatibhave saṃsaritvā’’ti vutto. Kulato kulaṃ gacchatīti kolaṃkolo. Sotāpattiphalasacchikiriyato paṭṭhāya hi nīcakule upapatti nāma natthi, mahābhogakulesuyeva nibbattatīti attho. Dve vā tīṇi vā kulānīti devamanussavasena dve vā tayo vā bhave. Iti ayampi missakabhaveneva kathito. Desanāmattameva cetaṃ ‘‘dve vā tīṇi vā’’ti. Yāva chaṭṭhabhavā saṃsarantopi kolaṃkolova hoti. Attabhāvaggahaṇasaṅkhātaṃ ekaṃyeva khandhabījaṃ etassa atthīti ekabījī. ‘‘Mānusakaṃ bhava’’nti idampi desanāmattaṃ. ‘‘Devabhavaṃ nibbattetī’’tipi vattuṃ vaṭṭatiyeva. Ko panetesaṃ imaṃ pabhedaṃ niyametīti? Tiṇṇaṃ maggānaṃ vipassanā. Sace hi upari tiṇṇaṃ maggānaṃ vipassanā balavatī hoti, ekabījī nāma hoti. Tato mandāya kolaṃkolo, tato mandatarāya sattakkhattuparamo.
886.由缓慢的内观至到来者，谓超越内观之修持，初发道之慧生起为先而成就离生之果。由信等柔弱根力，及此柔软根力并存。谓七次上至七次乃至彼世之取受感，所谓是谓七次之上。以轮转轮回为连贯接续，往复相继。其能使苦止乃至终结，谓其令由于轮回苦终结。此谓由此时间借助天界，借助人界，此所谓轮回之存，于七善趣内轮回。谓由族归族，谓族与族。初果实证时无低族生，谓大富族亦如是生起。谓有二或三族者，谓天人与人族。而以上亦说为轮回。仅为说法方便所说二或三。即便至第六趣轮回亦如轮回加族族相当之义。谓取相义，谓一根种子，谓此义中一根种子。谓人界之轮回，仅为说法方便。谓天界轮回终结亦同述。谁遣使调节其差别？谓三解脱道之内观。若上处之三道内观强壮，则称一根种子。乃至缓慢族轮回，乃至更缓慢之七次之上。
§887
887. Paṭisandhivasena sakiṃ āgacchatīti sakadāgāmī. Sakidevāti ekavāraṃyeva. ‘‘Imaṃ lokaṃ āgantvā’’ti iminā pañcasu sakadāgāmīsu cattāro vajjetvā ekova gahito. Ekacco hi idha sakadāgāmiphalaṃ patvā idheva 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 idha gahito.
887.由接续转生而来，谓一次转生之接续者。谓一次即唯一次。「来至此世」者，即此五种一次接续者中辍四，唯留下一个。如有人于此得一次接续果证矣，此处即证而依涅槃，有者在此证涅槃，有者在天界证涅槃，有者在天界证后而在此证涅槃。此四法皆未成就者。惟有于此证而至天界住满寿后，返此证涅槃者，此处为得已者。
§888
888. Paṭisandhivasena idha anāgamanato anāgāmī. Indriyavemattatāvasenāti saddhādīnaṃ vimuttiparipācakaindriyānaṃ paropariyattena. Pañcadhā idha vihāya niṭṭho hotīti so anāgāmī antarāparinibbāyiādibhāvena pañcapakārena imaṃ lokaṃ pajahitvā parinibbāyanako hoti. Āyuvemajjhassa antarāyeva kilesaparinibbānena parinibbāyanato antarāparinibbāyī. Upahaccāti vā upagantvā kālakiriyaṃ. Appayogenāti adhimattapayogena vinā appakasireneva tikkhindriyatāya sukheneva. Sappayogenāti ettha vuttavipariyāyena attho veditabbo. Uddhaṃ vā hi bhāvena uddhamassa taṇhāsotaṃ, vaṭṭasotaṃ vāti uddhaṃsoto. Uddhaṃ vā gantvā paṭilabhitabbato uddhamassa maggasotanti uddhaṃsoto. Paṭisandhivasena akaniṭṭhabhavaṃ gacchatīti akaniṭṭhagāmī.
888.由接续转生而不复返，谓不复返者。谓由五根宿满，信等根成熟，彼此相次成熟。出离此地而终止，谓彼者为不复返，间住涅槃等四法成熟，将舍此世而入涅槃者。寿中终止者，谓非染污涅槃终止而临终涅槃。近于者，谓接近临终时至。少用者，谓无过甚用力而得方便定力。善用者，谓此处说之反义亦应知。谓上相因由，谓向上根本渴爱流，流转轮回流也。得上根本后应得上道相因，谓上根本流。由接续转生而去，谓不复返者。
Yatthupapannoti avihādīsu yattha yattha upapanno. Imesaṃ pana anāgāmīnaṃ pabhedajānanatthaṃ uddhaṃsotaakaniṭṭhagāmicatukkaṃ veditabbaṃ – yo hi avihato paṭṭhāya cattāro devaloke sodhetvā akaniṭṭhaṃ gantvā parinibbāti, ayaṃ uddhaṃsoto akaniṭṭhagāmī nāma. Yo pana heṭṭhā tayo devaloke sodhetvā sudassīdevaloke ṭhatvā parinibbāti, ayaṃ uddhaṃsoto naakaniṭṭhagāmī nāma. Yo ito akaniṭṭhameva gantvā parinibbāti, ayaṃ nauddhaṃsoto akaniṭṭhagāmī nāma. Yo pana heṭṭhā catūsu devalokesu tattha tattheva parinibbāti, ayaṃ nauddhaṃsoto naakaniṭṭhagāmī nāma. Ete pana avihesu upapannasamanantarā āyuvemajjhaṃ appatvā, patvā ca parinibbāyanavasena tayo antarāparinibbāyino, eko upahaccaparinibbāyī, eko uddhaṃsototi pañca. Te asaṅkhārasasaṅkhāraparinibbāyivibhāgena dasa honti. Tathā atappasudassasudassīsūti cattāro dasakā cattālīsaṃ. Akaniṭṭhe pana uddhaṃsoto natthi. Tayo antarāparinibbāyino, eko upahaccaparinibbāyīti cattāro. Te asaṅkhārasasaṅkhāraparinibbāyivibhāgena aṭṭhāti aṭṭhacattālīsaṃ anāgāmino.
起于随顺之处，为所应当。为方便作知不复返者之异分，知上下根本差别四法。以若持正见，则于天界成就高处涅槃者，谓为上根本不复返。一者于下天四天除修信涅槃者非上根本不复返者。二者从此至上三天涅槃者亦非上根本不复返者。三者起于下不复返处而证涅槃者，谓非上根本。四者于下四天涅槃者亦非上根本。此乃不复返成就后即得寿中间住涅槃之三人，及一接近临终涅槃者，及一善用者。计数十人。谓热慧极明有四法、十人共四十四人。于上根本无此三类人。三大间住涅槃者、一接近临终者共四人。以无为中有修习无为涅槃者，有十八或十四不复返者。
Sotāpannā pana paṭipadābhedena cattāro sattakkhattuparamā, cattāro kolaṃkolā, cattāro ekabījinoti saddhādhurena paṭipannā dvādasa, tathā paññādhurenāti catuvīsati.
初果圣者依其修行法门可分为四种高级阶段，谓之七次觉知的四种等差；四种相互激荡的阶段；以及凭借一粒种子般信心力量修行者共有十二种，依贤慧力量则共有二十四种。
Sakadāgāmino suññatavimokkhena vimuttā paṭipadāvasena cattāro, tathā animittaappaṇihitavimokkhehīti dvādasa.
有小果圣者依空无解脱之法亦有四种阶段，同样因无相无着解脱，合则为十二种。
§889
889. Tathā arahanto. Te pana dvādasa paññāvimuttā, dvādasa ubhatobhāgavimuttā, dvādasa tevijjā, dvādasa chaḷabhiññā, dvādasa paṭisambhidāppattāti samasaṭṭhi honti. Evamete saddhiṃ paccekasambuddhasammāsambuddhehi chacattālīsādhikasataṃ ariyā. Yasmā tesaṃ ariyabhāvasiddhi ariyāya paññābhāvanāya, tena vuttaṃ ‘‘āhuneyyabhāvādisiddhipi imissā lokuttarapaññābhāvanāya ānisaṃso’’ti. Lokiyavijjābhiññāhi vināpi ubhatobhāgavimuttatā hotīti ubhatobhāgavimutto visuṃ gahito. Yaṃ sandhāya vuttanti yaṃ catutthamaggapaññābhāvanaṃ sandhāya heṭṭhā saṅkhepato gāthāvaṇṇanāyaṃ vuttaṃ, taṃ pana vuttākāraṃ nigamanavasena dassetuṃ ‘‘maggakkhaṇe’’tiādi vuttaṃ. Kāmaṃ catūsupi maggakkhaṇesu taṃ jaṭaṃ vijaṭeti nāma, phalakkhaṇesupi yathārahaṃ vijaṭitajaṭo, aggaphalakkhaṇeyeva pana sabbaso vijaṭitajaṭo, tato paraṃ vijaṭetabbāya jaṭāya abhāvato. Tenettha heṭṭhā heṭṭhimamaggapaññābhāvanānisaṃsassa vuttattāva catutthamaggapaññābhāvanāvasena attho vutto.
889.佛陀及阿拉汉等同样有十二种智慧解脱，十二种二边解脱，十二种三明知识，十二种六通，十二种正断，共计六十六种。此等合称为阿拉汉、辟支佛、正觉者共计四万三千多位圣人所有。由于这些圣人具足圣道成就，修习智慧之功，故称“受持者等成就”，是为世间出世间智慧之先导。甚至失去世间智慧通达而得二边解脱者，当真是极为罕见。对第四圣道智慧修习的说明多有载于此，文中简略赞述。欲界四圣道阶段被比作粗糙未净之材质，果相阶段如芭蕉叶之轻柔，最高阶段则无此粗糙无他质之相。基于所述对第四圣道智慧修习的解释，此处已有明确含意。
Ratinti abhiratiṃ, abhirucinti attho. Tatthāti ariyāya paññābhāvanāya.
『喜爱』即得愉悦，『喜乐』即发欢喜意。此指圣人智慧修习之旨趣。
§890
890.Imissā gāthāyāti imissaṃ gāthāyaṃ. Gāthā hi attano atthabhūtassa visuddhimaggassa ādhārabhāvena vuttā, sāmivacanaṃ vā etaṃ atthassa taṃsambandhibhāvato.
890.「此处歌颂」指此偈为清净道实义之辅助，言语皆因宗旨关联而成。
Paññābhāvanānisaṃsaniddesavaṇṇanā niṭṭhitā. · 慧修习利益阐释的注释终了。
Iti tevīsatimaparicchedavaṇṇanā. · 如是，第二十三品注释。
Nigamanakathāvaṇṇanā结语论的注释
§891
891.Imissādāni gāthāyātiādīnaṃ gāthānaṃ attho heṭṭhā vutto eva. Svāyaṃ ‘‘visuddhimaggaṃ bhāsissa’’nti evaṃ paṭiññāto visuddhimaggo ettāvatā bhāsito hotīti sambandho.
891.『此处诸歌颂』意指上述歌颂之义文已述毕。佛陀自言将述说清净道，彼此互为证明，故而有关联。
§892
892.Tatthātiādīsu ayaṃ padasambandhena saddhiṃ saṅkhepattho – tesaṃ ‘‘sīle patiṭṭhāyā’’tigāthāyaṃ vuttānaṃ sīlādippabhedānaṃ atthānaṃ pañcannampi mahānikāyānaṃ aṭṭhakathānaye aṭṭhakathātantiyaṃ tattha tattha vutto yo vinicchayo, yebhuyyena taṃ sabbaṃ samāharitvā samānetvā nikāyantarassa nikāyagatavādadosasaṅkarehi mutto so nicchayo yasmā pakāsito, tasmā visuddhikāmehi yogīhi etasmiṃ visuddhimagge ādaro karaṇīyoyevāti.
在此等语句开头等处，此段是因语义联系而成的连贯段落。其于“三篇为基之戒律”三偈所述的戒为先分的意义，以及于五大部派论藏中五部均所论戒律初别义的解释与辨析，皆依次详尽阐释。此处所述之结果，即将各论述部分收摄汇合，消除部派间之异端、混杂说法，达到最终的结论，此结论因其已得净明，故应为求究竟清净之行者而尊重采纳。
Nigamanagāthāyo结语偈
Ettāvatā ca –
至此为止——
Suvisuddhasamācāro, visuddhanayamaṇḍitaṃ;
清净行状，涂以清净戒律之光辉，
Visuddhimaggaṃ lokassa, yadaccantavisuddhiyā.
此为世间清净之道，因至极清净而显著。
Abhāsi karuṇāvega-samussāhitamānaso;
以悲悯激荡之心所照耀，
Mahesi vipulodāta-visuddhimatipāṭavo.
广大无比之清净境地，明达了悟其道者自不难得。
Tassa atthaṃ pakāsetuṃ, kathāmaggaṃ purātanaṃ;
为阐明此义，讲说旧时传承的教理方法；
Nissāya yā samāraddhā, atthasaṃvaṇṇanā mayā.
依凭此乃我所起始的对义理的详尽阐释。
Āyācito siddhagāma-pariveṇanivāsinā;
此为非他索求、而由居住于圣境的经众所成就；
Therena dāṭhanāgena, suddhācārena dhīmatā.
由长老达他纳迦，以纯正戒律和智慧所成。
Sā esā paramatthānaṃ, tattha tattha yathārahaṃ;
此即至高真理，于各处皆照实如法；
Nidhānato paramattha-mañjūsā nāma nāmato.
究竟义之聚集，名为清朗的至高义。
Sampattā pariniṭṭhānaṃ, anākulavinicchayā;
完全达成之境，心无纷乱之断见；
Aṭṭhāsītippamāṇāya, pāḷiyā bhāṇavārato.
言语纯正，约有八十八字，皆出于巴利语。
Iti taṃ saṅkharontena, yaṃ taṃ adhigataṃ mayā;
如是由我所观所证，悉皆成就；
Puññaṃ tassānubhāvena, lokanāthassa sāsane.
因其善法之感应，护持世尊教法。
Ogāhetvā visuddhāya, sīlādipaṭipattiyā;
断除不净，修持戒律及行持；
Sabbepi dehino hontu, vimuttirasabhāgino.
愿诸有情悉皆成为，解脱其中之成员。
Ciraṃ tiṭṭhatu lokasmiṃ, sammāsambuddhasāsanaṃ;
愿正自觉者的教法永远存在于世间长久不灭；
Tasmiṃ sagāravā niccaṃ, hontu sabbepi pāṇino.
愿所有众生常怀恭敬心，常随顺于此教法。
Sammā vassatu kālena, devo rājā mahīpati;
愿天神、国王与诸侯都能与时俱进，善护持正法；
Saddhammanirato lokaṃ, dhammeneva pasāsatūti.
愿大众喜悦真实妙法，唯使之得以调伏稳定。
Badaratitthavihāravāsinā ācariyadhammapālena katā · 由住在巴达拉渡寺的法护老师所作。
Paramatthamañjūsā nāma visuddhimaggamahāṭīkā samattā. · 名为《胜义宝箧》的《清净道论》大复注完成。
Visuddhimagga-mahāṭīkā samattā. · 《清净道论大复注》完毕。