16. Indriyasaccaniddesavaṇṇanā · 16. Indriyasaccaniddesavaṇṇanā

126 段 · CSCD 巴利原典

16. Indriyasaccaniddesavaṇṇanā十六、根与谛之解说的注释

Indriyavitthārakathāvaṇṇanā根之详论的注释

§525

525.Bāvīsatīti gaṇanaparicchedo. Indriyānīti paricchinnadhammanidassanaṃ. Cakkhundriyantiādi tesaṃ sarūpadassanaṃ. Tattha cakkhudvāre indaṭṭhaṃ kāreti cakkhudvārabhāve taṃdvārikehi attano indabhāvaṃ paramissarabhāvaṃ kārayatīti cakkhundriyaṃ. Tañhi te rūpaggahaṇe attānaṃ anuvatteti, te ca taṃ anuvattanti. Sesesupi eseva nayo. Tasmā sotaghānajivhākāyadvāre indaṭṭhaṃ kāretīti. Kāyindriyaṃ. Vijānanalakkhaṇe indaṭṭhaṃ kāretīti manindriyaṃ. Itthibhāvalakkhaṇe, parisabhāvalakkhaṇe, anupālanalakkhaṇe, sukhalakkhaṇe, dukkhalakkhaṇe, somanassalakkhaṇe, domanassalakkhaṇe, upekkhālakkhaṇe, adhimokkhalakkhaṇe, paggahalakkhaṇe, upaṭṭhānalakkhaṇe, avikkhepalakkhaṇe, dassanalakkhaṇe, anaññātaṃ ñassāmīti pavatte jānanalakkhaṇe, ñātānaṃ eva dhammānaṃ puna ājānane aññātāvibhāve indaṭṭhaṃ kāretīti aññātāvindriyaṃ.

五十二者，为计数的章节。所谓根者，为分割诸法的标示。眼根等是它们的整体显现。在那里，眼门使能调节眼识，因眼门的存在，使得眼根之自体与所缘境相互依赖，这便是眼根。所以它们随于所取的色法，彼此相随。其余诸根亦复如是。由此可知，耳鼻舌身门亦使能调节，所以称为身根。于认识之标志中使能调节，故名为意根。至于诸性相、诸杂色相、未被照护之相、乐之相、苦之相、喜悦相、忧惧相、平等等相、优势相、接触相、内护相、不退转相、现观相、无他所知等，在现行智慧之标志中，使能调节于认识所不知事物，故称为不知根。

Vijāniyāti vijāneyya. Bhūmito cāti ca-saddo avuttasampipaṇḍanattho, tena tāvatvaṃ saṅgaṇhāti, taṃ pana tāvatvaṃ parato vaṇṇayissāma. Asammasanupagānampi atthibhāvato daṭṭhabbatā idha na gahitā.

识者，谓能知者。‘地道’二词，音韵尚未融合，意不明朗，故暂且采集为一体，具体意义以后详述。非文法常规的别异用法，也因其涵义未彰显，此处未加采纳。

Pubbabhāgeti ariyamaggato pubbabhāge. Anaññātanti na aññātaṃ na adhigataṃ. Niccatāya natthi etassa mataṃ bhaṅgo, na vā etasmiṃ adhigate maraṇanti amataṃ, pajjitabbato padañcāti amatapadaṃ nibbānaṃ. ‘‘Evaṃ paṭipannassa uppajjanato’’ti etena pubbabhāgavasenetaṃ indriyaṃ evaṃ voharīyatīti dasseti. Ājānanatoti paṭhamamaggena diṭṭhamariyādaṃ anatikkamitvāva jānanato. Yena taṃsamaṅgipuggalo, taṃsampayuttadhammā vā aññātāvino honti , so aññātāvibhāvo pariniṭṭhitakiccajānanakhīṇāsavassa bhāvabhūto hutvā uppattito ‘‘khīṇāsavassa uppajjanato’’ti vuttaṃ.

‘前半’者，指圣道的前半部分。‘未知’者，指未曾知晓未得之义。此法无常恒存之说，非此所证得者即现世死亡之谓。‘无上境’为涅槃。‘弃步’谓当舍弃阶段。所谓‘无上境’即涅槃。曰：『依此修行者，当以此观法之前半持守』。所谓不知，指尚未越过初见圣迹而迷于知。凡与此相连之人，存在未知之情，未知即是尽除烦恼之境界，如《涅槃生起经》里所明言。

Liṅgeti gameti ñāpetīti liṅgaṃ, liṅgīyati vā etenāti liṅgaṃ. Kiṃ liṅgeti, kiṃ vā liṅgīyatīti? Indaṃ, indo vā. Indassa liṅga indaliṅgaṃ, indaliṅgassa attho taṃsabhāvo indaliṅgaṭṭho, indaliṅgameva vā indriyasaddassa atthoti indaliṅgaṭṭho. Sajjitaṃ uppāditanti siṭṭhaṃ, indena siṭṭhaṃ indasiṭṭhaṃ. Juṭṭhaṃ sevitaṃ. Kammasaṅkhātassa indassa liṅgāni, tena ca siṭṭhānīti kammajāneva yojetabbāni, na aññāni, te ca dve atthā kamme eva yojetabbā, itare ca bhagavati evāti āha ‘‘yathāyoga’’nti. Tenāti bhagavato, kammassa ca indattā. Etthāti etesu indriyesu. Ulliṅgenti ñāpenti pakāsenti phalasampattivipattīhi kāraṇasampattivipattiavabodhato. ‘‘So taṃ nimittaṃ āsevatī’’tiādīsu (a. ni. 9.35) gocarakaraṇampi āsevanā vuttāti āha ‘‘kānici gocarāsevanāyā’’ti. Tattha sabbesaṃ gocarikātabbattepi ‘‘kānicī’’ti vacanaṃ avipassitabbānaṃ bahulaṃ manasikaraṇena anāsevanīyattā. Paccavekkhanāmattameva hi tesu hotīti. ‘‘Tassa taṃ maggaṃ āsevato’’tiādīsu (a. ni. 4.170) bhāvanā āsevanāti vuttāti bhāvetabbāni saddhādīni sandhāyāha ‘‘kānici bhāvanāsevanāyā’’ti.

“标志”谓示意、说明之意。何为标志？谓工具、主体。该工具之标志即主体标志，主体标志之义为该工具及其作用之综合，即为器官之标记。所谓整齐制成，因具章法。粗糙修饰，属于用行。起业之标志，由业来联结，而非他物；且二义只作用于业，其他情况佛亦云“依正法”涵意。此言佛与业之标志。末言此诸根。‘标志’者，启示、晓示、成就果报、成就因缘，是因果缘之显现。曰:“彼摄受此因之相。”如经中言：“有诸摄受之相。”此亦涵义。于所有境界内，“某些”二字不可用于不清清楚处，故宜以“某些”示指，提醒不宜滥用。观照中有“此道摄受”意，谓可修习，应设所应修事项如信等诸行。

Ādhipaccaṃ indriyapaccayabhāvo. Asatipi ca indriyapaccayabhāve itthipurisindriyānaṃ, attano attano paccayavasena pavattamāne taṃsahitasantāne aññākārena appavattamānehi liṅgādīhi anuvattanīyabhāve ādhipaccaṃ. Imasmiṃ ca atthe indanti parimissariyaṃ karonticceva indriyāni. Cakkhādīsu dassitena nayena aññesañca jīvitādīnaṃ tadanuvattīsu ādhipaccaṃ yathārahaṃ yojetabbaṃ.

‘主因’即诸根的相互依赖。若无，则四众男女诸根依自体，而以彼此为缘，在联结诸因根系的状况中属相互跟随。此中诸根意思调和涵容。以眼等诸根所能示现引领他根和生命等随缘流转，故称为主因，应当调和应用。

Amohoyeva na visuṃ cattāro dhammā, tasmā tassa saṅkhārakkhandhakathāyaṃ vibhāvitāni lakkhaṇādīni tesañca veditabbānīti adhippāyo. Sesāni tattha khandhaniddese lakkhaṇādīhi arūpeneva āgatāni.

如同无明不净的四法，故此在“行蕴”章节中，为阐述诸法之相等特质设有诸标记，应当辨识。其余之说，虽在蕴之义中以相的形式出现，然以非形色之特征现前。

§526

526. Sattānaṃ ariyabhūmipaṭilābho bhagavato desanāya sādhāraṇaṃ, padānañca payojananti āha ‘‘ajjhattadhamme pariññāyā’’tiādi. Aññesampi indriyānaṃ attabhāvapariyāpannatāya satipi attabhāvapaññāpanāya mūlabhāvato cakkhādīnaṃ sātisayā attabhāvapariyāpannāti vuttaṃ ‘‘attabhāvapariyāpannāni cakkhundiyādīnī’’ti (vibha. aṭṭha. 219). Abhidhammaṭṭhakathāyaṃ itthipurisindriyānantaraṃ jīvitindriyadesanākkamo vuttoti idhāpi ‘‘tato jīvitindriya’’nti vuttaṃ. Taṃ indriyayamakadesanāya (yama. 3.indriyayamaka.1 ādayo) sameti. Indriyavibhaṅge (vibha. 219 ādayo) pana manindriyānantaraṃ jīvitindriyaṃ vuttaṃ, taṃ purimapacchimānaṃ ajjhāttikabāhirānaṃ anupālakabhāvadīpanatthaṃ tesa majjhe vuttanti veditabbaṃ. Yañca kiñci vedayitaṃ, sabbaṃ taṃ dukkhaṃ. Yāva ca duvidhattabhāvānupālakassa jīvitindriyassa pavatti, tāva dukkhabhūtānaṃ etesaṃ vedayitānaṃ anivattīti ñāpanatthaṃ, tena ca cakkhādīnaṃ dukkhānubandhatāya pariññeyyataṃ ñāpeti. Paṭipattidassanatthanti pubbabhāgapaṭipattidassanatthaṃ. Tassevāti anaññātaññassāmītindriyasseva. Tato anantaraṃ bhāvetabbattāti bhāvanāmaggasampayuttaṃ aññindriyaṃ sandhāya vuttaṃ. Dassanāntarā hi bhāvanāti.

526. 关于众生获得圣地的事，世尊的教导中有通用的说法，并举其根本目的为『对内法的了知』等。其他地方亦因根源于六根的自性的周遍性，乃用根本性演示自性的说法，如说『具有自性周遍的，乃从眼根等生起』（释经卷八二一九）。阿毗达摩注疏中提及男女根等中间有生命根的说法，这里也称之为『随后即为生命根』。这与根本对根的教示相合（《沙利子论》第三卷根本根教导）。《根相分》（释经二一九）亦说眼根等中间为生命根，意在表明前后者为内外法的相续依止，生命根处于其间。凡所有的感受，悉为苦。因生命根具有二重的依止性质，故其感受苦者绝无转废，说明眼根等感苦的连带性应当通晓。所谓观行证果的示现，乃指从先前现行到证果的示现。惟此指未知者的特殊根——即此；继之者即是修持之道相续，关联他根，作此说明。所谓示现之后即修持之间。

Bhedoti idha sabhāvato bhedo adhippeto, na bhūmipuggalādivasenāti āha ‘‘sesānaṃ abhedo’’ti. Nanu ca jīvitindriyassa anupālanalakkhaṇaṃ sabhāvo, tenassa duvidhassāpi abhedoti? Saccametaṃ, tassa pana rūpārūpasabhāvakato bhedo gahito, na evaṃ sesānaṃ koci bhedo atthīti tesaṃ abhedoti bhedābhāvo vutto. Nanu cettha vedanā, paññā ca bhinditvā vuttāti? Na, yathā desitesu bāvīsatiyā indriyesu bhedābhedassa adhippetattā.

所谓差别，此处专指本体的差别，不以根位、圣人等为限，说『其余的差别是附属的』。然而生命根的依止状态为本质，即使有二重性也不是相异，而是同一实体。确实如此，但依其形色分别本质时，则包括差别，非全无差别。感受与智慧相分彼此分别，意谓其内分差别性，就犹如二十二种根中的分别或通为二重性。

§527

527. Cakkhundriyādīnaṃ satipi purejātādipaccayabhāve indriyapaccayabhāvena sādhetabbameva kiccaṃ kiccanti vuttaṃ tassa anaññasādhāraṇattā, indriyakathāya ca adhikatattā. Attano tikkhamandādiākāro attākāro, tassa anuvattāpanaṃ attākārānuvattāpanaṃ. Tenāha ‘‘tikkhamandādisaṅkhātaattākārānuvattāpana’’nti. Atha vā tikkhamandādisaṅkhātassa ca attākārassa ca anuvattāpanaṃ tikkha…pe… vattāpanaṃ. Visuṃ attākāraggahaṇena cettha rūpāvabhāsanādikassa saṅgaho daṭṭhabbo. Cakkhundriyassa hi rūpābhihananayogyatāsaṅkhāte rūpāvabhāsanasāmatthiye asati na kadācipi cakkhuviññāṇassa dassanakiccaṃ sambhavati. Esa nayo sotindriyādīsupi. Pubbaṅgamabhāvena manindriyassa vasāvattāpanaṃ hoti, na aññesaṃ. Taṃsampayuttānipi hi indriyāni tabbaseneva hutvā attano attano indriyakiccaṃ sādhenti cetasikabhāvato , na tesaṃ vasena manindriyaṃ . Ayañhissa pubbaṅgamatā. Sabbattha ca indriyapaccayabhāvena sādhetabbanti adhikāro anuvattatīti daṭṭhabbo. Satipi anuppādane, anupatthambhane ca tappaccayānaṃ tappavattane nimittabhāvo anuvidhānaṃ.

527. 即便是眼根等六根，还是应依前生及因果关系和根的因缘条件来完成其所应行之事，此理一般共通，且论及根义尤详。自身的快慢等状为性状，性状的连续称为性状的连续。故说『快慢等名状的性状连续』。又快慢等名状及其所续为快慢等性状的连续。根于纯净的性状抓取，则应见形色等的聚摄。眼根因其能分辨形色为属形色的缘起，如不具此，眼识断无显现。此理同样适用于耳根等。此前因缘条件上，心根处于中央主导地位，非他根。诸根虽互相联结，然因其心识性，互相胜任各自所应之根事，无他根干涉。此乃先于一切前导而运作。遍处皆应依根缘完成使命，谓此权能应当承续。

Chādetvā pharitvā uppajjamānā sukhadukkhavedanā sahajātadhamme abhibhavitvā ajjottharitvā sayameva pākaṭā hoti, sahajātadhammā ca tassā vasena sukhadukkhabāvappatā viya hontīti āha ‘‘yathāsakaṃ oḷārikākārānupāpana’’nti. Asantassa, apaṇītassapi akusalatabbipākādisampayuttassa yathārahaṃ majjhattākārānupāpanaṃ yojetabbaṃ. Samānajātiyehi vā sukhadukkhehi santapaṇītākārānupāpanaṃ daṭṭhabbaṃ. Paṭipakkhābhibhavananti assaddhiyādipaṭipakkhābhibhavanaṃ. Pasannākārādāti pasannapaggahitaupaṭṭhitasamāhitadassanākārānupāpanaṃ yathākkamaṃ saddhādīnaṃ. Byāpādādīti ādi-saddena uddhambhāgiyasaṃyojanāni gahitāni. Maggasampayuttasseva ca aññindriyassa kiccaṃ dassitaṃ. Teneva ca phalasampayuttassa taṃtaṃsaṃyojanappaṭippassaddhipahānakiccatā dassitā hotīti. Katasabbakiccassa aññātāvindriyaṃ aññassa kātabbassa abhāvā amatābhimukhameva tabbhāvapaccayo ca hoti, na itarāni viya kiccantarapasutaṃ. Tenāha ‘‘amatābhimukhabhāvapaccayatā cā’’ti.

盖遮、扩散、随时起灭的苦乐感受，均属共性法性质所覆盖；能动所发生的，显现于自体而已。共性法亦为其缘所起苦乐的生灭，如说『如干草形态之改变』。对于无善德及不纯净的恶报，应当依正法适当顺应中间状态。于同类之苦乐，应观安住于善法净相。所谓反面境界，则言及无信等反面修行。如明净者则展现清净修行境界，依正信而现。所谓垢烦恼则包含根本烦恼。又有与道相应的他根任务展现。因果相关的放逸联系，表明净化禅定中断的烦恼破除。诸根各自有专责，非他根所能替代。故说『惟命运依止于涅槃受者』。

§528

528.Bhūmito vinicchayo uttānattho eva. Etthāha – kasmā pana ettakeneva indriyāni vuttāni, etāni eva ca vuttānīti? Ādhipaccaṭṭhavasena, ādhipaccaṃ nāma issariyanti vuttamevetaṃ. Tayidaṃ ādhipaccaṃ attano attano kicce, phale cāti aññesampi sabhāvadhammānaṃ kasmā na labbhati? Paccayādhīnavuttikā hi paccayuppannāti siyā phalahetudhammesu anuvattanānuvattanīyatāti? Saccametaṃ, tathāpi atthi tesaṃ viseso. Svāyaṃ ‘‘cakkhuviññāṇādippavattiyañhi cakkhādīnaṃ siddhamādhipacca’’ntiādinā (vibha. aṭṭha. 219) aṭṭhakathāyaṃ dassitoyeva. Apica khandhapañcake yāyaṃ sattapaññatti, tassā visesanissayo ‘‘cha ajjhattikāni āyatanānī’’ti tāni tāva ādhipaccattaṃ upādāya ‘‘cakkhundriyaṃ…pe…manindriya’’ntiādito (vibha. 219) vuttāni. Svāyaṃ attabhāvo imesaṃ vasena ‘‘itthī puriso’’ti samaññaṃ labhatīti dassanatthaṃ bhāvadvayaṃ. Tayime upādinnadhammā yena dhammena pavattanti, ayaṃ so dhammo tesaṃ ṭhitihetūti dassanatthaṃ jīvitindriyaṃ. Svāyaṃ sattasaññito dhammapuñjo pabandhavasena pavattamāno imāhi vedanāhi saṃkilissatīti dassanatthaṃ vedanāpañcakaṃ. Tato visuddhikāmānaṃ vodānasambhāradassanatthaṃ saddhādipañcakaṃ. Sambhavavodānasambhārā imehi visujjanti, visuddhippattā niṭṭhitakiccāva hontīti dassanatthaṃ anaññātaññassāmītindriyādīni tīṇi vuttāni. Sabbattha ‘‘ādhipaccattaṃ upādāyā’’ti padaṃ yojetabbaṃ. Ettāvatā adhippetatthasiddhīti aññesaṃ aggahaṇaṃ.

528. 土地的划分，依其上升路径的最终目的。问曰：为何同样根类法诸多条文被论述，且为何仍称彼为同一论述？答曰：因相依的统摄，所谓支配以其为主即为此论述。本相连之因缘各依其所作果，相互相续。其果果报中他诸存在未必得到。因果与因缘依存常理，彼此相续。确如说『因眼识等现起即为眼等成就的主要条件』，于注疏中已明示。又于五蕴中七十余种也依此差别条件，说『六内境之内诸自性』，亦即上述依止说。自身性体以其所依给予男女自性通称。此性相二种由此所依而发生，此即生命根之教旨。显现七十余品类中的五苦支识，以成相续而相随。因求清净者于五信支显现。此五信支自此上来延展。具备此信根，于此根集合中清净得成，此为示现。于三根未知者，称诸根为已述。普遍主宰并以此做依止，称为诸根三重科学说。因缘通依，应于论述中适用。如此以归纳总领义，以便于推演，使他处皆视为汇聚述说。

Atha vā pavattinivattīnaṃ nissarādidassanattampi etāniyeva vuttāni. Pavattiyā hi visesato mūlanissayabhūtāni cha ajjhattikāyatanāni. Yathāha ‘‘chasu loko samuppanno’’tiādi (su. ni. 171). Tassa uppatti itthipurisindriyehi visabhāgavatthusarāganimittehi yebhuyyena sattakāyassa abhinibbatti. Vuttañhetaṃ ‘‘tiṇṇaṃ kho, mahārāja, sannipātā gabbhassa avakkanti hoti mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti, mātāpitaro ca sannipatitā hontī’’tiādi (ma. ni. 1.408; mi. pa. 4.1.6). Avaṭṭhānaṃ jīvitindriyena tena anupāletabbato. Tenāha ‘‘āyu ṭhiti yapanā yāpanā’’tiādi (dha. sa. 19). Upabhogo vedanāhi. Vedanāvasena hi iṭṭhādisabbavisayūpabhogo. Yathāha ‘‘vedayati vedayatīti kho, bhikkhave, tasmā vedanāti vuccatī’’ti (ma. ni. 1.450). Evaṃ pavattiyā nissayasamuppādaṭṭhitisambhogadassanattaṃ cakkhundriyaṃ yāva upekkhindriyanti cuddasindriyāni desitāni. Yathā cetāni pavattiyā, evaṃ itarāni nivattiyā. Vivaṭṭasannissitena hi nibbattitāni saddhādīni pañcindriyāni nivattiyā nissayo. Uppādo anaññātaññassāmītindriyena tassa nivattivasena paṭhamaṃ uppajjanato. Avaṭṭhānaṃ aññindriyena, upabhogo aññātāvindriyena aggaphalasamupabhogato. Khīṇāsavāhi visavitāya nibbutisukhaṃ paribhujjanti. Evampi etāni eva indriyāni desitāni. Ettāvatā yathādhippetatthasiddhito aññesaṃ aggahaṇaṃ. Imināva nesaṃ desanākkamopi saṃvaṇṇitoti veditabboti.

又或展现动转与止息的诸境，即此诸根之所言。动转特别根本，即内在六处。譬如说『六界生已』等语。于男女根等中，因于干净异分及其生长体，七住处生成。说曰『三者果王宫集聚，母胎开口，乾闼婆侍候，父母合住』等。因生命根不应废止，故边说『寿命、续命、度命』等。使用苦受以为功用，因苦受即由一切境所摄受。譬如说『受谓感受，诸比库，此谓受』。如是因动转生起之境见于眼根至无人根共十三根已宣说。譬如心根的生起，如此他根则为止息。各种因缘稳固相续，信及余根均赖于止息之缘。如初生起即从未知根，通过停滞恢复而成。功用之执持，由未知根或依止根，从果处承受。已证之圣者断除染污，享涅槃乐。诸根皆分明是所说。而且该因果关系均已确立，且为他处最高纲领所采纳。因而本文声言诸根教法亦可视为归纳总结式的言说。

Indriyaniddesavaṇṇanā niṭṭhitā. · 根之解说的注释完毕。

Saccavitthārakathāvaṇṇanā谛之详论的注释

§529

529. Ariyasaddena visesanaṃ akatvā kevalaṃ saccasaddena uddhiṭṭhānipi ariyasaccāni evāti dassento ‘‘saccānīti cattāri ariyasaccānī’’ti āda. Samāññajotanā hi visese avatiṭṭhati, visesatthinā ca viseso anupayujjitabboti. Ariyasaccesu vā vicāritesu itarānipi atthato vicāritāneva hontīti vipassanāya ca bhūmibhūtāni, ariyasaccānevāti ca katvā ‘‘saccānī’’ti uddharitvāpi ‘‘cattāri ariyasaccānī’’ti vuttaṃ.

佛陀未分别圣谛语汇，只以真实之语庄严圣谛，进而宣布『真实者，是四圣谛』。普遍的光明深入无分别，区别的缘故不能立显。对圣谛行理，其他义理的亦是基于其理；也是发明觉的基础，因此即使提出「真实」一词，亦必称「四圣谛」。

Sāsanakkamoti ariyasaccāni vuccanti, ariyasaccadesanā vā. Sakalañhi sāsanaṃ bhagavato vacanaṃ saccavinimuttaṃ natthi pavattinivattitadubhayahetusandassanavasena pavattanato. Tasmā saccesu kamati, sīlasamādhipañmāsaṅkhātaṃ vā sāsanaṃ etesu kamati, pariññādikiccasādhanavasena pavattati, tasmā kamati etthāti kamo, kiṃ kamati? Sāsanaṃ. Sāsanassa kamo ‘‘sāsanakkamo’’ti saccāni sāsanappavattiṭṭhānāni vuccanti, taṃdesanā ca tabbohārenāti.

教法之名谓圣谛，亦谓圣谛说法。世尊之语，真理所离，教无虚妄，无始无终者，因坚固缘故而流布运行。故于真理上作意，戒定慧三宝法则为教，于此三法坚固之因而弘扬行之，由此作意便是『意乐教法』，谓圣谛教义及修持之依义，其说流转因缘也当思。教法之意，即所行之教法；此称教法意乃圣谛教法运行之原因，教义亦称广义说法意。

Tathāti taṃsabhāvā dukkhādisabhāvā. Avitathāti amusāsabhāvā bādhanādibhāvena bhūtasabhāvā. Anaññathāti aññākārarahitā abādhanādiākāravivittā. Dukkhadukkhatātannimittatāhi adhiṭṭhitattā pīḷanaṭṭho. Samecca sambhūya paccayehi katabhāvo saṅkhataṭṭho. Dukkhadukkhatātannimittatāhi paridahanaṃ, kilesadāhasamāyogo vā santāpaṭṭho. Jarāya, maraṇena cāti dvedā vipariṇāmetabbatā vipariṇāmaṭṭho. Ettha ca pīḷanaṭṭho dukkhassa saraseneva āvibhavanākāro, itare yathākkamaṃ samudayamagganirodhadassanehi āvibhavanākārāti ayaṃ catunnampi viseso. Tatratrābhinandanavasena byāpitvā ūhanaṃ rāsikaraṇaṃ dukkhassa nibbattanaṃ āyūhanaṃ ākārassa byāpanatthattā. Āgacchati samudayatoti vā āyaṃ, dukkhaṃ, tassa ūhanaṃ pavattanaṃ āyūhanaṃ, ayaṃ saraseneva āvibhavanākāro. Nidadāti dukkhanti nidānaṃ, ‘‘idaṃ taṃ dukkha’’nti sampaṭicchāpentaṃ viya samuṭṭhāpetīti attho. Ayaṃ nidānaṭṭho dukkhadassanena āvibhavanākāro. Saṃsāradukkhena saṃyojanaṃ saṃyogaṭṭho. Maggādhigamananivāraṇaṃ palibodhaṭṭho. Ime ca saṃyogapalibodhaṭṭhā nirodhamaggadassanehi āvibhavanākārā. Nissaranti sattā ettha, sayameva vā nissaṭaṃ visaṃyuttaṃ sabbasaṅkhatehi sabbūpadhipaṭinissaggabhāvatoti nissaranaṃ. Ayamassa sabhāvena āvibhavanākāro, itare vivekāsaṅkhātāmataṭṭā, samudayakkharaapaccayaavināsitā vā samudayamaggadukkhadassanena āvibhavanākārā.

『如是』者，即苦等诸法之实相。『非虚假』者，非伪假之相，真实可靠，如因果遂至之性。『无异』者，无他相碍，离烦恼染污无瑕之体性。由苦与苦之根由相应关系，故有承担痛苦之性质；合时缘生，随因果及条件而成之蕴。由苦因缘而生苦烧毁，烦恼热炽者是苦痛惧；以老死两重异变为苦之大小变相。其承担痛苦者，苦之涟漪形态显现，如涟漪随水展布，其他亦如实随缘显现四圣谛异相。于其中具欢喜心，具传播如涟漪般苦之发生，且具涟漪之展流展开。『生』谓生苦，此涟漪展现生苦。『因』谓苦之原因，带着苦之涟漪而转动。其涟漪貌即苦之根源。『灭』是解脱生灭痛苦污染的结合点。『道』是带动解脱障碍之见，道理是主导者。此涟漪苦之根障皆出于此，通过此苦苦因缘之灭道觉见得显明。众生能离此，其解脱谓之涅槃，即尽弃一切缠累，依一切烦恼缘灭而得涅槃。此涟漪具所有处现象，有的即孤立清净之离欲之境，另有因缘灭道苦谛显现之涟漪。

Saṃsārato niggamanaṃ niyyānaṃ. Ayamassa sarasena āvibhavanākāro. Paribodhūpacchedanena nibbānādhigamova nibbānanimittattā maggassa hetuṭṭho. Paññāpadhānattā cassa nibbānadassanaṃ, catusaccadassanaṃ vā dassanaṭṭho. Catusaccadassane, kilesadukkhasantāpavūpasamane ca ādhipaccaṃ karonti maggadhammā sampayuttadhammesūti so maggassa ādhipateyyaṭṭho. Visesato vā ālambanādhipatibhūtā maggadhammā honti ‘‘maggādhipatino’’ti (dha. sa. tikamātikā 16) vacanatoti so tesaṃ ākāro ādhipateyyaṭṭho. Ete hetudassanādhipateyyaṭṭhā samudayanirodhadukkhadassanehi āvibhavanākārā. Evamādi āhāti sambandho. Abhisamayaṭṭhoti abhisametabbaṭṭho. Abhisamayassa vā visayabhūto attho abhisamayaṭṭho. Atha vā abhisamayassa pavattiākāro abhisamayaṭṭho. So cettha abhisametabbena pīḷanādinā dassitoti daṭṭhabbo.

轮回中能生退者即为涅槃，是涟漪苦之本质。由断除烦恼而得涅槃，故为灭因；由慧力使见涅槃真相，亦即四圣谛之见。四圣谛的观见，因灭烦恼苦痛，乃生诸出离法则，与正法相应，是故为道主导者。尤其诸法本立于依止，能为道之主。彼诸涟漪即是生灭苦的见解而具足根本，彼因尽灭苦，成就道果。由此相连、依止、关系而结成，称为意趣相连。成就通达之意趣，或由涵盖因果，乃道理显现。此显现即是缘生灭苦见解而起．此便是如是相续。彻入是义者，谓应深入正观。深入正观的境界即是对应之义。如是深入即是证见痛苦之本质，故当如是观。

§530

530. Kucchitaṃ khaṃ dukkhaṃ, gārayhaṃ hutvā asāranti attho.

「苦涟漪」如同桶中之水泛起浑浊，轻微流动后即归于平静无常之义。

‘‘Samāgamo sameta’’ntiādīsu kevalassa āgamasaddassa, eta-saddassa ca payoge saṃyogatthassa anupalabbhanato, saṃ-saddassa ca saṃyoge upalabbhanato ‘‘saṃyogaṃ dīpetī’’ti āha anvayato, byatirekato ca tadatthajotakatāsiddhito. Uppannaṃ uditanti etthāpi eseva nayo. Aya-saddo gatiatthe siddho hetusaddoviya kāraṇaṃ dīpeti. Attano phalanipphādanena ayati pavattati, eti vā etasmā phalanti ayoti, saṃyoge uppattikāraṇaṃ samudayoti. Ettha visuṃ payujjamānāpi upasaggasaddā sadhātukaṃ saṃyogatthaṃ, uppādatthañca dīpenti, kiriyāvisesakattāti veditabbā.

‘‘聚集即汇聚’’诸语乃纯粹起于连贯之聚合音声。因连结声者未起，显示连结之意，连音能使聚合之义显现，名为“连接”。如此名句由实义稽核成立。由此‘起’者，意味延续存在。声有出入，因缘而引导，因连结故生动传其意，果报之显现令活动呈现延展。故谓缘起者，即因缘生起。此乃由种种配合而成之聚合，是起现之意。语汇结合，即声之聚合，因声结合而显现其起，是谓该作用力度之差异，应知其义。

‘‘Abhāvoettha rodhassāti nirodho’’ti etena nibbānassa dukkhavivittabhāvaṃ dasseti. Samadhigate tasmiṃ tadadhigamato puggalassa rodhābhāvo pavattisaṅkhātassa rodhassa paṭipakkhabhūtāya nivattiyā adhigatattāti. Etasmiñca atthe abhāvo etasmiṃ rodhassāti nirodho icceva padasamāso. Dukkhābhāvo panettha puggalassa, na nibbānasseva. Anuppādo eva nirodho anuppādanirodho. Āyatiṃ bhavādīsu appavatti, na pana bhaṅgoti bhaṅgavācakaṃ nirodhasaddaṃ nivattetvā anuppādavācakaṃ gaṇhāti. Etasmiṃ atthe kāraṇe phalūpacāraṃ katvā nirodhapaccayo nirodhoti vutto.

‘‘由痛苦断灭之义生起的消除’’，借此显示涅槃是痛苦消失的状态。于禅定中达至该境界之人，因消除了先前存在的痛苦及其随之而来的愤怒情绪，故痛恨便不再生起。如实观照此理，即痛恨不生起乃消除之义。此处所说的消失，指的是该人对憎恨之无有，此乃与痛苦的消失相对应而非涅槃本身。消除乃不生起，即不生起亦即消除。从远离生死诸苦道理上说，消除非断灭之意，虽排斥“断灭”一词，取其“不生起”义而用。于此意涵中，因缘与果报并举，故称此为消除条件即消除。

Paṭipadā ca hoti puggalassa dukkhanirodappattiyā. Nanu ca sā eva dukkhanirodappattīti tassā eva sā paṭipadāti na yujjatīti? Na puggalādhigamassa pattibhāvena, yehi so adhigacchati, tesaṃ kāraṇabhūtānaṃ paṭipadābhāvena ca vuttattā. Sacchi kiriyāsacchikaraṇadhammānañhi aññatthābhāvepi puggalasacchikiriyādhammabhāvehi nānattaṃ katvā niddeso katoti. Atha vā yaṃ dukkhanirodhappattiyā niṭṭhānaṃ phalaṃ, sayañca dukkhanirodhappattibhūtaṃ, tassa abhisamayabhūtāya dukkhanirodhappattiyā paṭipadatā daṭṭhabbā.

对于个体而言，到达痛苦消除的境界，意味着其已成就通往涅槃之道。在此，有人可能问：既然这就是痛苦消除的成就，是否可以说这就是通往的正道呢？不能单纯因为个体达成而认为该道必然有效，而是指那些导致个体实现该果之因缘，即该道与其原因条件而加以称呼。正如真理修持者的不同境界，虽异，因其同具正确的真理所成，各被分别指称。若说由痛苦消除而达到的终极果位是涅槃，则需观察具足该消除的实证，而个体行走于通往此境的正道过程也是必见之理。

§531

531.Buddhādayo ariyā paṭivijjhantīti ettha paṭividdhakāle pavattaṃ buddhādivohāraṃ ‘‘agamā rājagahaṃ buddho’’tiādīsu (su. ni. 410) viya bhāvini bhūte viya upacāroti purimakālepi āropetvā ‘‘buddhādayo’’ti vuttaṃ. Te hi buddhādayo catūhi maggehi paṭivijjhantīti. Tasmā ariyasaccānīti vuccantīti ettha ariyapaṭivijjhitabbāni saccāni ariyasaccānīti purimapade uttarapadalopo ariyasaccānīti vuccantīti attho. Tathāgatena hi sayaṃ adhigatattā, paveditattā, tato eva ca aññehi adhigamanīrattā tāni tassa hontīti. Ariyabhāvasiddhitopīti ettha ariyasādhakāni saccāni ariyasaccānīti pubbe viya uttarapadalopo daṭṭhabbo. Ariyāni saccānītipīti ettha avitathabhāvena araṇīyattā adhigantabbattā ariyāni, ariyasamaññā vā avisaṃvādake avitathe niruḷhā daṭṭhabbā.

531. 关于佛及诸圣者之认识，称为『认识入侵』(paṭivijjhanti)，意指当时达彼境乃是如『佛于王舍城降生』之时代被所认知般，如此之前亦已有此称谓。诸圣者皆经历四圣谛的深刻认识。故称这四圣谛为圣谛（ariyasacca），今本文中『圣谛』一词意指应被认识的圣谛，此义在句首与句尾表现为省略与补足关系。唯有由如来亲自证悟、宣说，且由他人与依赖而获，诸圣道的缘起乃成为其性质。所谓成就圣道之理，即圣者已证悟的真理，若非真实则不可称为圣谛。此中论及圣谛的完整、一致的无错误认识，应被视为义理之核心。

§532

532.Bādhanalakkhaṇanti ettha dukkhadukkhatannimittabhāvo, udayavayapaṭipīḷitabhāvo vā bādhanaṃ. Bhavādīsu jātiādivasena, cakkhurogādivasena ca anekadā dukkhassa pavattanameva puggalassa santāpanaṃ, tadassa kiccaṃ rasoti santāpanarasaṃ. Pavattinivattīsu saṃsāravimokkhesu pavatti hutvā gayhatīti pavattipaccupaṭṭhānaṃ. Pabhavati etasmā dukkhaṃ nibbattati, purimabhavena pacchimabhavo ghaṭito saṃyutto hutvā pavattatīti pabhāvo. ‘‘Evampi taṇhānusaye anūhate, nibbattati dukkhamidaṃ punappuna’’nti (dha. pa. 338; netti. 30) evaṃ punappunaṃ uppādanaṃ anupacchedakaraṇaṃ. Bhavanissaraṇanivāraṇaṃ palibodho. Taṇhakkhayādibhāvena sabbadukkhasantatā santi. Accutirasanti accutisampattikaṃ acavanakiccaṃ vā. Kiccanti ca cavanābhāvaṃ kiccamiva katvā pariyāyena vuttaṃ, acavanañcassa sabhāvāpariccajanaṃ avikāritā daṭṭhabbā. Pañcakkhandhanimittasuññatāya aviggahaṃ hutvā gayhatīti animittapaccupaṭṭhānaṃ. Anusayasamucchindanena saṃsāracārakato niggamanūpāyabhāvo niyyānaṃ. Sabbakilesānaṃ anuppādanirodhanaṃ kilesappahānakaraṇaṃ. Nimittato, pavattato ca cittassa vuṭṭhānaṃ hutvā gayhatīti vuṭṭhānapaccupaṭṭhānaṃ.

532. 受束缚特征，意指因苦乐交替体验之因果而生之痛苦束缚。在生死轮回诸境遇中，因多次经历病痛与苦难，苦苦折磨有情，同时苦的根本性质难以消灭，故称之为折磨。苦的生起与消灭轮回于世间，反复起灭，故称为生起的应现。苦是由先存缘起而现现起，此即苦的表现。由于贪欲之烦恼不断流转，苦苦被延续而不间断。这种对住于生死的执著，阻碍了出离之路。苦灭即烦恼断灭，称为解脱，道心的具足即可断除一切烦恼。在因缘的立场上，苦生者因苦依成，缘起与应现关系密切，心之起落随之展现。

§533

533. Asuvaṇṇādi suvaṇṇādi viya dissamānaṃ māyāti vatthusabbhāvā tassā viparītatā vuttā. Udakaṃ viya dissamānā pana marīci upagatānaṃ tucchā. Vatthumattampi tassā na dissatīti visaṃvādikā vuttā. Marīcimāyāattavidhuro bhāvo tacchāviparītabhūtabhāvo. Ariyañāṇassāti ariyassa avitathaggāhakassa ñāṇassa, tena paṭivedhañāṇaṃ viya paccavekkhaṇañāṇampi gahitaṃ hoti. Tesaṃ gocarabhāvo paṭivijjitabbatā, ārammaṇabhāvo ca daṭṭhabbo. Aggilakkhaṇaṃ uṇhattaṃ. Tañhi katthaci kaṭṭhādiupādānabhede visaṃvādakaṃ, viparītaṃ, abhūtaṃ vākadācipi na hoti. ‘‘Jātidhammā jarādhammā, atho maraṇadhammino’’ti (a. ni. 3.39; 5.57) evaṃ vuttā jātiādikā lokapakati. Ekaccānaṃ tiracchānānaṃ tiriyaṃ dīghatā, manussādīnaṃ uddhaṃ dīghatā, vuddhiniṭṭhaṃ pattānaṃ puna avaḍḍhananti evamādikā ca lokapakatīti vadanti. Tacchāviparītabhūtabhāvesu pacchimo tathatā. Paṭhamo avitathatā, majjhimo anaññatatāti ayametesaṃ viseso,

533.如铁、金及纯金般的现象所表现的幻象性质，象征着其内在异化的本质。类似地，水呈现的无常涟漪不断变化不稳定；但其实体（材质）本身则并非显现出来。这被视作相对错误的认知异化。‘圣智’是指圣者对真理真实、无误的直接认知，如同观照此识的深入明了，能洞察事物的本质与起因。该认知逐渐启示出穷尽烦恼的迹象，其热烈如火焰燃烧及其破坏作用，拒绝一切颠倒和错误的语言。生、老、死的诸法为世间共识，人们承认这基本法则。不同生物的寿命长短差异，及老年之后的衰退现象，均是世间常理。此区别体现了判断真理的三个阶段：初始的无误；中间的公认；而最后则是不同见解的无明确共识。

Dukkhāaññaṃ na bādhaka nti kasmā vuttaṃ, nanu taṇhāpi jāti viya dukkhanimittatāya bādhikāti? Na, bādhakappabhavabhāvena visuṃ gahitattā. Evamhi pavatti, pavattihetu ca asaṅkarato bodhitā honti. Atha vā jātiādīnaṃ viya dukkhassa adhiṭṭhānabhāvo, dukkhadukkhatā ca bādhakatā, na dukkhappabhavatāti natthi taṇhāya pabhavabhāvena visuṃ gahitāya bādhakabhāvapasaṅgo. Tenāha ‘‘dukkhā aññaṃ na bādhaka’’nti. Bādhakattaniyāmenāti dukkhaṃ bādhakameva, dukkhameva bādhakanti evaṃ dvidhāpi bādhakattāvadhāranenāti attho. Bādhakattaniyāmenāti hi bādhakassa, bādhakatte ca niyāmena. Yatā bādhakattassa dukkhe niyatatā, evaṃ dukkhassa ca bādhakatte niyatatāti.

痛苦不会障碍其他诸法的存在，为何如此论？乃是因为欲望之渴爱如同生起痛苦的原因，而非痛苦本身成为障碍。痛苦的起因清楚，且与因缘无二。在诸苦中，生死等诸烦恼虽然作为痛苦的加护或障碍，但痛苦本身之局限并不影响相关欲望的生起。故言“痛苦非为诸法之障碍”，意在表明痛苦仅作障碍之相，非诸法生灭的绝对枷锁。痛苦的产生与其内在的统摄规律有关，即痛苦的必然性固定不变，亦即痛苦的必然性构成其障碍性质。

Taṃ vinā nāññatoti satipi avasesakilesaavasesākusalasāsavakusalamūlāvasesasāsavakusaladhammānaṃ dukkhahetubhāve na taṇhāya vinā tesaṃ dukkhahetubhāvo atthi, tehi pana vināpi taṇhāya dukkhahetubhāvo atthi kusalehi vinā akusalehi rūpāvacarādikusalehi vinā kāmāvacarādīhi ca taṇhāya dukkhanibbattakattā. Santabhāvassa, santabhāve vā niyāmo santabhāvaniyāmo, tena santabhāvaniyāmena. Tacchaniyyānabhāvattāti dvidhāpi niyāmena taccho niyyānabhāvo etassa, na micchāmaggassa viya viparītatāya, na lokiyamaggassa viya vā anekantikatāya atacchoti tacchaniyyānabhāvo, maggo, tassa bhāvo tacchaniyyānabhāvattaṃ, tasmā tacchaniyyānabhāvattā. Sabbattha dvidhāpi niyāmena tacchāviparītabhūtabhāvo vuttoti āha ‘‘iti tacchāvipallāsā’’tiādi.

若无此，则无他义。所谓念，乃是未尽染污之念，及具足善法之根本未尽染污之念；此等念无渴爱（贪欲）之时，不生能为诸苦之因；然不借彼等念，亦借渴爱，方有诸苦之因。无善无不善及无色欲诸善法，若无渴爱亦生苦因。所谓存在状态，存在状态者称制约，乃由制约之因。所谓真实存在无虚幻，取决于二种制约。此真实制约本非邪见，非世俗路径之多义反转，无虚假，是真正路径因缘。由此该法持有真实制约，故谓真实制约之存在。总言处处有二制约，谓真实不变之存在，谓之“真实破坏”。

§534

534. Saccasaddassa sambhavantānaṃ atthānaṃ uddharaṇaṃ, sambhavante vā atthe vatvā adhippetassa atthassa uddharaṇaṃ niddhāraṇaṃ atthudvāro. Viratisacceti musāvādaviratiyaṃ. Na hi aññaviratīsu saccasaddo niruḷho. Ye pana ‘‘viratisaccaṃ samādānaviratī’’ti vadanti, tesampi na samādānamattaṃ viratisaccaṃ, atha kho samādānāvisaṃvādanaṃ. Taṃ pana paṭiññāsaccaṃ musāvādaviratiyeva hoti. ‘‘Idameva saccaṃ, moghamañña’’nti (ma. ni. 2.187, 202-203, 427; 3.27-29) pavattā diṭṭhi ‘‘sacca’’nti abhinivisanavuttiyā diṭṭhisaccaṃ. Amosadhammattā nibbānaṃ paramatthasaccaṃ. ‘‘Amosadhammaṃ nibbānaṃ, tadariyā saccato vidū’’ti (su. ni. 763) hi vuttaṃ, tassa pana taṃsampāpakassa ca maggassa pajānanā paṭivedho avivādakāraṇanti dvayampi ‘‘ekaṃ hi saccaṃ na dutiyamatthi, yasmiṃ pajā no vivade pajāna’’nti imissā (su. ni. 890; mahāni. 119) gāthāya ‘‘sacca’’nti vuttaṃ.

关于真语明义的出处，举例说明，说明过程中举证实义为“言义之门”。“断谤实语”指断绝妄语。于他非断谤实语者，非所谓纯实语。彼等称“断谤则实语”，但非仅凭断谤而成实语，其实为断谤之反对称。此反对谓假真，即断谤妄语而成实语。言“此即是真理，空谬诳妄”等，乃由言语厌恶而倾向“实语”之错误见。究竟真实最高义为涅槃。“涅槃乃究竟真实”是经典所说，其因有二，涅槃及其道理因无争议，故称实理。

§535

535. ‘‘Netaṃ dukkhaṃ ariyasaccanti āgaccheyya, netaṃ ṭhānaṃ vijjatī’’ti etena jātiādīnaṃ dukkhaariyasaccabhāve aviparītataṃ dasseti ekanteneva bādhakabhāvato. ‘‘Aññaṃ dukkhaṃ ariyasaccanti āgaccheyya, netaṃ ṭhānaṃ vijjatī’’ti iminā dukkhaariyasaccabhāvassa jātiādīsu niyatataṃ dasseti anaññatthabhāvato. Sacepi kathañci koci evaṃcitto āgaccheyya, paññāpane pana sahadhammena ñāpane attano vādassa patiṭṭhāpane samattho natthīti dassetuṃ ‘‘ahametaṃ…pe… paññapessāmīti āgaccheyya, netaṃ ṭhānaṃ vijjatī’’ti vuttaṃ. Jātiādīnaṃ anaññathatā aññassa ca tatābhūtassa abhāvoyevettha ṭhānābhāvo. Sacepi koci āgaccheyya āgacchatu, ṭhānaṃ pana natthīti ayamettha suttattho. Esa nayo dutiyasuttepi. Tattha pana attabhāvapaṭilābheneva sattānaṃ jātiādīnaṃ patti, sammukhībhāvo ca hotīti sampattattā, paccakkhatā ca paṭhamatā, yato taṃ bhagavatā paṭhamaṃ desitaṃ, tannimittatā dutiyatā, tadupasamatā tatiyatā, taṃsampāpakatā catutthatāti daṭṭhabbā.

言“此非圣谛苦，非此处有”等，显示生死诸苦圣谛性质不反转，故根本阻碍；言“别苦为圣谛苦，非此处有”，表明此苦圣谛根本立定，不含他义。即使有人持此见，应以自说支持己论，表明没有对应之处。生死等苦本无他，亦非有处。若有人来，则其处无，此为经典文字本义。此解亦出第二经。若说生命等真实存在，实为诸众生对生死不灭与相续的正见。初经世尊初转此法，乃因缘，第二转为息灭，第三为清净，第四为苦之箝制，应观察。

‘‘Etaparamato’’ti etena catūhi ariyasaccehi pavattiādīnaṃ anavasesapariyādānamāha. Nibbutikāmena parijānanādīhi aññaṃ kiñci kiccaṃ kātabbaṃ natti, dhammañāṇakiccaṃ vā ito aññaṃ natthi, pariññeyyādīni ca etaparamānevāti cattāriyeva vuttāni. Taṇhāya ādīnavadassāvīnaṃ vasena taṇhāvatthuādīnaṃ etaparamatāyāti vuttaṃ. Tathā ālaye pañcakāmaguṇasaṅkhāte, sakalavatthukāmasaṅkhāte, bhavattayasaṅkhāte vā dukkhe dosadassāvīnaṃ vasena ālayādīnaṃ eteparamatāyāti vuttaṃ.

“此是至极”，谓缘于四圣谛轮转等无余详细说明。以断灭为名义，别无他事，亦无法智之事，唯有这四义。谓对渴爱如对毒蛇入室，断灭缘起如不动之四缘故至极。无常等五烦恼依靠，诸根烦恼亦于根本，存在同此至极。

§536

536.‘‘Oḷārikattā’’ti idaṃ jātiādīnaṃ dukkhabhāvassa pacurajanapākaṭatāmattaṃ sandhāya vuttaṃ, na ariyena ñāṇena paṭivijjhitabbākāraṃ. Tanti dukkhaṃ. Akatanti anibbattitaṃ, anipphāditakāraṇanti adhippāyo. Kāraṇe hi siddhe phalaṃ siddhameva hoti. ‘‘Neva akataṃ āgacchatī’’ti ca iminā ahetuvādaṃ paṭikkhipati. ‘‘Na issaranimmānādito’’ti etena pajāpatipurisapakatikālādivāde paṭikkhipati. Yaṃ panettha vattabbaṃ, taṃ parato āvi bhavissati. ‘‘Sahetukena dukkhenā’’ti etena dukkhadassanena janitassa saṃvegassa saṃvaḍḍhanamāha. Dukkhassa hi sahetukabhāvasavasena balavasaṃvego jāyati yāvāyaṃ hetu, tāva idaṃ dukkhaṃ avicchedena pavattatīti. Assāsajananatthaṃ nirodhanti saṃvegajātassa assāsaṃ janetuṃ nirodhasaccamāha. Nibbinnasaṃsāradukkhassa hi nirodhakathā vuccamānā ativiya ativiya assāsaṃ sañjaneti.

“闷乱”，指生死诸苦状态之强烈显现，非圣人所应否认，谓苦极满。未成者，谓未生起，未曾生，非生因。因果成就，果必成就。云“未成不到”，以否因论驳倒谬见。亦反驳无始来婆罗门等时间论。所言之谬见，将自起于彼处。云“因缘苦”者，谓苦之因生起带来忧愁激烈。因感强烈，苦恒行；为止息烦恼故，欲息称涅槃。灭尽轮回苦时，称其为“息”，若反复熄灭，意即极度息灭。

§537

537. Ye te jātiādayo dhammā bhagavatā vuttāti sambandho. Kasmā panettha byādhi na gahitoti? Anekantabhāvato. Tathā hi so kadāci, kesañci ca natthi. Yathāha ‘‘tayo rogā pure āsuṃ, icchā anasanaṃ jarā’’ti (su. ni. 313). Bākulatterādīnaṃ so nāhosiyeva, dukkhaggahaṇena vā byādhi ettha hitovāti daṭṭhabbaṃ. Paramatthato hi dhātukkhobhapaccayaṃ kāyikaṃ dukkhaṃ byādhīti. Upādānakkhandhapañcakaṃ ekaṃ koṭṭhāsaṃ katvā ‘‘dvādasa dhammā’’ti vuttaṃ. Kāmataṇhābhāvasāmaññena ekajjhaṃ katvā ‘‘dukkhasamudayo ariyasacca’’nti aññe antogadhabhede anāmasitvā ekarūpena gahitāpi taṇhā sassatadiṭṭhisahagatā, ucchedadiṭṭhisahagatā, diṭṭhivirahitā kevalaṃ kāmassādabhūtā cāti tidhāva bhinditvā vuttā. ‘‘Ayameva ariyo aṭṭhaṅgiko maggo’’ti maggasaccabhāvena ekajjhaṃ katvā vuttāpi sabhāvato bhinnā eva te dhammāti āha ‘‘aṭṭha dhammā’’ti.

世尊所说诸生死病苦诸法，关涉其理。何以病未害？彼因多义之故。如有时有时无。如《相应部》言“前昔三苦，欲饿老”。不必皆现病痛，苦集故适恙。究竟为色蘊之苦之缘故身病。分别身心五阴合称十二法，划分合取，“欲渴苦集”为唯一，使人断见恒存、断见灭绝及无见三种说法，截然分明。以“此即为圣八正道”为正理标志，诸法虽异而本质不同，故云“八法”。

Saccaniddesavaṇṇanā niṭṭhitā. · 谛之解说的注释完毕。

Dukkhaniddesakathāvaṇṇanā

苦难之说明诠释

Jātiniddesavaṇṇanā生之解说的注释

Bhaveti ādānanikkhepaparicchinno dhammappabandho bhavo, tasmiṃ bhave. So hi jāyati ettha yonigatiādivibhāgoti jātīti vuccati, jāyanti ettha sattā samānanvayāti jāti, nikāyo. Saṅkhatalakkhaṇeti yattha katthaci uppāde. So hi jananaṭṭhena jāti. Paṭisandhiyanti paṭisandhicittakkhaṇe . Sampātijātoti ettha jātisaddena labbhamānaṃ mātukucchito nikkhamanasaṅkhātaṃ jāyanatthaṃ sandhāyāha ‘‘pasūtiya’’nti, abhijātiyanti attho. Jāyati etāya khattiyādisamaññāti jāti, kulaṃ.

有生者，是指被取受与放弃所缠绕的存在，谓之存在。此存在中，因缘所成，有所谓生者。因出生而名为生，其生之种类诸如胎生等，故称为生。生者众生依次连绵而起，称为族群。所谓集聚之相，即在某处有所生成。生者以出生而成立。当念接续时，即念于再生。所谓再生，是指借助出生之须臾间，以名称为“畜生”等作为媒介，以生育之意，称为再次降生。生者亦泛指出生的诸阶层、血族等。

§538

538. Sayanti etthāti seyyā, mātukucchisaṅkhāto gabbho seyyā etesanti gabbhaseyyakā, aṇḍajā, jalābujā ca. Itaresanti saṃsedajānaṃ, opapātikānañca. Ayampi cāti ‘‘paṭisandhikhandhesvevā’’ti anantaraṃ vuttakathāpi, pageva ‘‘paṭisandhito paṭṭhāyā’’ti vuttakathāyaṃ. Tenāha ‘‘tesaṃ tesaṃ paṭhamapātubhāvo jātī’’ti.

538. 所谓生者，即指可卧处，为母体所容纳之胎，是胎生者，也有蛋生、水生者。其他被称为胎内受孕及流产者。此句又称为“仅止于再生聚合处”，并直接以“再生为根所以系由”加以说明。故说“等皆有初生之苦”，乃生之初体验。

Ummujjanavasena gayhatīti ummujjanapaccupaṭṭhānaṃ. Vakkhamānavibhāgaṃ dukkhavicittataṃ paccupaṭṭhapetīti dukkhavicittatāpaccupaṭṭhānā.

以缓缓上升的势态为喻，指生起的助缘。破裂部分解释为痛苦心的助缘之生起。

§539

539.‘‘Kasmā panā’’ti vadato codakassāyamadhippāyo – ekantadukkhe niraye tāva jātidukkhā hotu, aññāsupi vā duggatīsu pāpakammasamuṭṭhānato sukhasaṃvattaniyakammasamuṭṭhānāsu pana sugatīsu kathanti. Itaro ‘‘nāyaṃ jāti sabhāvadukkhavasena dukkhāti vuttā, na hi kāci paṭisandhi dukkhavedanāsampayuttā atthi, atha kho dukkhassa adhiṭṭhānabhāvato’’ti dassento ‘‘anekesaṃ dukkhānaṃ vatthubhāvato’’tiādimāha. Adukkhasabhāvampi pariyāyato dukkhanti vuccatīti dukkhasabhāvaṃ dukkhasaddena visesetvā vuttaṃ ‘‘dukkhadukkha’’nti yathā rūparūpanti.

539. 「何以然也？」谓问痛苦的根本所在。有人谓：地狱极苦，是因生苦而致；他人谓：善道亦由恶业起故为痛；又有人说：“此生非同于普通一切痛苦，因为无任何再生伴随的痛苦感受，乃由由痛苦之执着决定。”又有言：“诸多苦之本体是因缘。”由此说明，即使无苦之相，也仍称为苦，就如颜色是色本身一样，故特别称为“苦之苦”。

Dukkhuppattihetutoti ‘‘ahu vata me, taṃ vata nāhosī’’ti cetasikadukkhuppattihetuto.

苦生因者，谓心有“我有此苦，此苦不可无也”之心理作用，即内心引发苦的成因。

‘‘Yadaniccaṃ, taṃ dukkha’’nti (saṃ. ni. 3.15, 45, 76, 77, 85; 2.4.1, 4) vacanato tebhūmakā saṅkhārā saṅkhāradukkhaṃ, tattha kāraṇamāha ‘‘udayabbayappaṭipāḷitattā’’ti. Yañhi abhiṇhaṃ paṭipīḷitaṃ, taṃ dukkhamanatāya dukkhanti, vipassanācārassa adhippetattā tebhūmakaggahaṇaṃ.

“所谓‘一切无常，即是痛苦’，这是根据三法印注释所说。此处称三界诸行是行苦，即诸行本质带有痛苦。痛苦之因，谓为‘生起与散灭之律’，此律被违犯时，所现之痛苦为真实之苦能被观察，这是内观行者应当把握的根本义理。

Dukkhadukkhanti dukkhadomassupāyāse vadati. ‘‘Jātipi dukkhā’’tiādinā (vibha. 190) dukkhasaccavibhaṅge āgataṃ.

“苦即苦苦”，此名过患难忍之苦。由此经论中，如《苦谛分解》中论及‘生老病死皆为苦’，是苦谛的详细说明。

Bhagavatāpīti anāvaraṇañāṇavatā accariyāparimeyyadesanākosallavatā bhagavatāpi. Upamāvasenati aṅgārakāsūpamādiupamāvasena.

所谓‘世尊’，乃称号盖由三无漏学具足，证得无障碍智能，善于无垢之教理，故世尊称号亦起于此。比之火炉中由火、炭等能生火亦如是。

§540

540.Puṇḍarīkādīsūti ādi-saddena na maṇikanakarajatapavāḷādiratanasanniccaye, nāpi aṇḍajameṇḍajavāyajātike subhamanuññasayanatale, nāpi ratanamayakuṭṭimamanohare pāsādatale, nāpi sittasammaṭṭhakusumopahāravati pāsādūpacāre, nāpi muttājālasadisavālikāvikiṇṇe viviṭaṅgaṇe, nāpi haritakambalasadisamudusaddalasamotale bhūmibhāgeti evamādīnaṃ saṅgaho daṭṭhabbo. Paramasambādheti ativiya sambādhe. Tibbandhakāreti bahalandhakāre. Pittasemhapubbaruhiragūthodariyādi nānākuṇapasambādhe. Mātā yadi vīsativassā, atha tiṃsa, cattālīsādivassā, tattakaṃ kālaṃ adhotavaccakūpasadisatāya adhimattajegucche. Pūtimacchā di sabbaṃ na sadisūpammaṃ tassa vātādivasena ekaccaduggandhāpagamasabbhāvato. Dasa māseti accantasaṃyoge upayogavacanaṃ, yebhuyyavasena vuttaṃ tato bhiyyopi ekaccānaṃ tatthāvaṭṭhānasambhavato . Attano adhomukhaṃ ṭhapitasaṅacitahatthadvayassa ukkuṭikasseva nisīdato samijjanappasāraṇādirahito.

此段以『莲花诸种』等诸宝美玉为例，非指实际宝物之聚集，亦非蛋、卵、风等有形见表之物，亦非华香之饭供或建筑装饰，亦非网络细纱或绿毯细织，亦非软毯之沙床，乃为理义聚合之指示。所谓‘极端紧密结合’，为多种因素交错牵连，彼此难分。其中风雨等自然因素，杂有异味与污染。以十个月为极密结合的时间段，此时为胎儿背负大小二手形似以坐状之胎位。此二手前置，似小篮置胎体前面，以安稳保护之。

Abhimukhaṃ kaḍḍhanaṃ ākaḍḍhanaṃ. Parito samantato kaḍḍhanaṃ parikaḍḍhanaṃ. Heṭṭhā dhunanaṃ odhūnanaṃ. Nidhāya nidhāya dhūnanaṃ niddhūnanaṃ. Ākaḍḍhanādisadisañcettha ‘‘ākaḍḍhanādī’’ti vuttaṃ. Taruṇavaṇasadisaṃ ativiya sukhumālaṃ gabbhagataṃ sarīraṃ sītādiappakampi na sahatīti sītanarakūpapannatādi nidassitaṃ. Tañhi tassa ativiya sītaṃ, ativiya uṇhañca hutvā upatiṭṭhati. Sarīraṃ vāsiyādīhi tacchetvā khārāvasecanakaraṇaṃ khārāpaṭicchakaṃ. Dukkhuppattiṭṭhāneti gabbhāsayasaññitaṃ tatiyaṃ āvaṭṭaṃ sandhāyāha.

所谓‘面向’即胎儿前方；‘环绕’即四周包绕。‘下降’即朝下。此处说前三态‘拔出、拔出之物’等，合称拔出等。胎体如春枝嫩叶般柔软细腻，胎中之体冷酷异常，难以忍受。故有冷热交替的表象，人身以表皮等覆盖，形成粗糙壳状物。此谓‘痛苦的发生基准’，胎内周围三层作用合成胎内感觉之所依。

Parivattetvāti uddhaṃpādaadhosīsabhāvena parivattetvā. Idaṃ vijāyanamūlakaṃ dukkhaṃ, yena maraṇadukkhena ca aṭṭitā vedanāppattā sattā katipayamāsamattātikkantampi pavattiṃ vissaranti, mahandhakāraṃ mahāviduggaṃ pakkhandhā viya honti.

所谓‘转动’，即脚向上或向下的转动形态。此即诸苦之根本，其中包括死亡苦及其它八种苦，因此众生因些苦痛，耐受过渡期，经历黑暗与混乱，如大波涛一般翻滚。

Vadhentassāti socanaparidevanasīsapaṭihananādinā bādhentassa. Khuppipāsā hi ātapāvaṭṭhānādinā ca ātāpanaṃ. Pañcaggitāpanādinā paritāpanaṃ.

所谓杀害者，即因忧伤悲痛、啜泣呼号等而令受苦者。饥饿者确因饥饿、酷热等而受苦。五种苦楚则由火烧般的烦恼而引起困苦。

Imassāti yathāvuttassa sattavidhassa. Sabbassāpīti gabbhakālādīsu tāpanamaddanādinirayaggidāhādisañjanitassa sakalassāpi. Vatthumeva hoti tadabhāve abhāvato. Tenevāha ‘‘jāyetha no ce’’tiādi.

此处所谓的，即前文所述的七种（苦）。一切苦乃自胎孕期间等起之热感、疼痛、烦恼、烧灼等所生，遍及一切。正如粮食若无则无其存在，此亦然。故有所谓“若不生则……”等说。

§541

541.Vicittanti vividhaṃ, acchariyaṃ vā.

541.『绚丽多姿』者，乃多种多样、或奇妙殊异之义也。

Iti jātiniddesavaṇṇanā. · 如是生之解说之阐释。

Jarāniddesavaṇṇanā老之解说之阐释

§542

542.Saṅkhātalakkhaṇanti ‘‘ṭhitassa aññathatta’’nti (saṃ. ni. 3.38; a. ni. 3.47; kathā. 214) vuttaṃ khaṇikajaraṃ sandhāyāha. Khaṇḍiccādisammatoti khaṇḍiccapāliccavalittacatādinā samaññato. Sāti khandhapurāṇabhāvasaññitā pākaṭajarā. Khandhaparipāko ekabhavapariyāpannānaṃ khandhānaṃ purāṇabhāvo.

“Saṅkhātalakkhaṇa”即“所造之相”，意为“现有事物的另样状态”。此义来自经文说，如微尘灰烬寿命短暂。本词谐音含义表明分裂破碎、打磨等为约定俗成之义，亦有陈旧、衰败之意。此处指五蕴日趋陈腐，五蕴陈腐即指五蕴衰老破坏。

Iti jarāniddesavaṇṇanā. · 如是老之解说之阐释。

Maraṇaniddesavaṇṇanā死之解说之阐释

§543

543.Saṅkhatalakkhaṇanti saṅkhārānaṃ vayasaññitaṃ khaṇikamaraṇamāha. Yaṃ sandhāyāti yaṃ khaṇikamaraṇaṃ sandhāya, ‘‘jarāmaraṇaṃ dvīhi khandhehi saṅgahita’’nti (dhātu. 71) ettha ‘‘maraṇa’’nti vuttanti attho. Tanti jīvitindriyupaccedasaññitaṃ pākaṭamaraṇaṃ. ‘‘Cavana’’nti lakkhitabbatāya cutilakkhaṇaṃ. Viyogarasanti yathādhigatehi sattasaṅkhārehi viyojanarasaṃ. Yathūpapannāya gatiyā vippavāsavasena gayhatīti gativippavāsapaccupaṭṭhānaṃ.

543.『Saṅkhatalakkhaṇa』谓『十二处』诸行老化称为『khaṇikamarana』，即瞬息死亡之意。『Yaṃ sandhāyāti』者，谓观察此瞬息死亡，即『jarāmaraṇa』二蕴结合所成（参〈界论〉七十一文）此『maraṇa』之义。此者指生命根基的断灭而显现的死亡状态。『Cavana』称谓其标识为细小特征。『Viyogarasanti』，如远离串合之七行者，谓其分离之味。犹如因变化的状态而生的异变现象，称为有灭失之、无常之转变所促成者。

Pāpassāti pāpayogena pāpassa, upacitapāpakammassāti attho. Pāpakammādinimittanti pāpakammakammanimittagatinimittasaṅkhātaṃ maraṇakāle upaṭṭhitaṃ akusalavipākārammaṇaṃ. Tamhi passantasseva kassaci anubhavantassa viya mahādukkhaṃ hoti. Bhaddassāti bhaddakammassa, katakusalassāti attho. Tassa pana kāmaṃ iṭṭhameva ārammaṇaṃ upaṭṭhāti, piyavippayogavatthukaṃ pana mahantaṃ dukkhaṃ ārammaṇaṃ upaṭṭhāti, piyavippayogavatthukaṃ pana mahantaṃ dukkhaṃ uppajjatīti āha ‘‘asahantassa viyogaṃ piyavatthuka’’nti. Avisesatoti pāpassa, bhaddassa ca sāmaññato. ‘‘Avisesato’’ti vatvāpi ‘‘sabbesa’’nti vacanaṃ taṃ idaṃ dukkhaṃ parimadditasaṅkhārānaṃ ekaccānaṃ khīṇāsavānampi hotiyevāti dassanatthaṃ. Vitujjamānamammānanti sandhibandhanāvacchedakavāyunā vijjhiyamānamammaṭṭhānānaṃ.

“Pāpassāti”指恶因、恶行之意思，“upacitapāpakamma”乃近因恶业之意。“Pāpakamma”等意指恶业之果报于临死时所遭遇的恶果之相随现象。生起时虽安静但对某些经历者如同极大痛苦。“Bhaddassāti”则指善业或善果。彼处欲念满足为起点，但因亲爱之事分别而生大苦，故称“难忍者的分离如同亲爱之物的丧失”。“Avisesatoti”意指恶与善皆普遍。“Avisesato”即不特异地，亦即普遍而言。虽说“普遍”，此处旨在示现苦对某些已断烦恼者不再生作用。称“Vitujjamānamammānanti”意谓因断除缠结断绝束缚而所享之自由解脱境界。

Iti maraṇaniddesavaṇṇanā. · 如是死之解说之阐释。

Sokaniddesavaṇṇanā愁之解说之阐释

§544

544.Soti soko. Atthato domanassameva hoti cetasikantarābhāvato. Domanassaviseso pana hoti visayavisese pavattiākāravisesasabbhāvatoti taṃ visesaṃ lakkhaṇādito dassetuṃ ‘‘evaṃ santepī’’tiādi vuttaṃ. Anto nijjhānaṃ cittasantāpo. Parijjhāpanaṃ rāgadosapariḷāhavisiṭṭhaṃ dahanaṃ. Katākatakusalākusalavisayaṃ vippaṭisārākārena pavattaṃ anusocanaṃ kukkuccaṃ, ñātibyasanādivisayaṃ kevalaṃ cittasanthāpabhūtaṃ anusocanaṃ sokoti anusocanapaccupaṭṭhānattepi ayametesaṃ viseso.

544.『Soti』者，『悲伤』义。从意义上说，仅是忧虑烦恼而已，是心不安定的表现。但『悲伤』的特殊之处在于，它依赖于对象的特殊性而生起，也就是说，因客观事物的特定情况而引起的特定情绪，这种特殊性乃至特征，故有言说为『如此正是』及诸如此类。『终』者，谓内心的熄灭，是心的静止。『刹那』者，是指激烈的痛苦、恐怖、憎恶等焚烧般的燃烧。由于作恶或善因缘所致之境界现起，依反感作用而起的恸痛、懊恼，是对亲族等对象的一种纯粹心痛损伤，谓之『悲伤』。即使在悲伤的伴随相应中，此亦是其特殊之处。

Visapītaṃ sallaṃ visasallaṃ. Sokavasena atisārādi byādhipi hoti, sokabahulassa sarīraṃ na cirasseva jīrati, balavasokābhibhūto maraṇampi pāpuṇātīti āha ‘‘samāvahati ca byādhijarāmaraṇabhedana’’nti.

毒箭，无数毒箭。因悲伤等因，生诸过激疾病。多忧伤者身体易疲老，力量多被忧伤所控制，甚至导致死亡。故说悲伤"能引发疾病、老朽及死亡的破坏"。

Iti sokaniddesavaṇṇanā. · 如是，愁说明之注释。

Paridevaniddesavaṇṇanā悲叹说明之注释。

§545

545.Vacīpalāpoti vācāvippalāpo, so atthato saddo eva. Bhiyyoti sokadukkhato upari. Sokasamuṭṭhāno hi paridevo.

545.『谈话过多』者，言语纷乱、散乱，依义为声。多言由悲苦而生。悲伤若滋生，则哀叹兴起。

Iti paridevaniddesavaṇṇanā. · 如是，悲叹说明之注释。

Dukkhaniddesavaṇṇanā苦说明之注释。

§546

546. Jātiādīnampi yathārahaṃ dukkhavatthudukkhadukkhatāhi satipi dukkhabhāve kāyassa pīḷanavasena idaṃ savisesaṃ dukkhamanti āha ‘‘dukkhanti visesato vutta’’nti.

546.出生日等诸苦，实是苦因的苦，及苦的苦，是身之苦痛，此即特殊之苦，有言“苦是特殊的”。

Iti dukkhaniddesavaṇṇanā. · 如是，苦说明之注释。

Domanassaniddesavaṇṇanā忧说明之注释。

§547

547.Manovighātarasanti byāpādasampayogavasena manaso vihaññanakiccaṃ. Cetodukkhasamappitāti cetasikadukkhasamaṅgino. Āvaṭṭantīti āmukhaṃ vaṭṭanti, yaṃdisābhimukhaṃ patitā, taṃdisābhimukhā eva vaṭṭanti. Vivaṭṭantīti viparivattanavasena vaṭṭanti. Uddhaṃpādaṃ papatantīti uddhaṃmukhapādā hutvā patanti. Satthaṃ āharantīti attano sarīrassa vijjhanabhedanavasena satthaṃ upanenti.

547.心乱者，是因嗔恚结合而心起干扰作业。谓心受苦痛的整体影响。『缠绕』者，谓如轮般缠绕，众所向之处皆缠绕旋转，转而回来。『展开』者，是轮之反转。『向上下方坠落』者，是由上下相反而坠落。『带来苦者』，因破坏自身体之痛苦，而导引苦难。

Iti domanassaniddesavaṇṇanā. · 如是忧之阐释的解释。

Upāyāsaniddesavaṇṇanā绝望之阐释的解释

§548

548.Dosoyevāti kāyacittānaṃ āyāsanavasena dosasseva pavattiākāroti attho, yato bhuso āyāsoti upāyāsoti vuccati yathā bhusamādānaṃ upādānanti. Eko dhammoti cuddasahi akusalacetasikehi añño eko cetasikadhammo, yaṃ ‘‘visādo’’ti ca vadanti. Nitthunanavasena sampajjanato nitthunanaraso, kāye vā nitthunanakaraṇakicco. ‘‘Saṅkhāradukkhabhāvato’’ti vatvā so panettha sātisayoti dassento ‘‘cittaparidahanato, kāyavisādanato cā’’ti āha.

548.忿怒，即身心的疲惫累盛之苦。因为疲惫和劳累因此生起罪恶。『之一法』是指由十三种恶心所摄持之别一心法，即所谓『忧郁』。其由完全疲倦、完全不悦现象在身上或因事上生起。称其为“行蕴苦”，因心被焚烧，身体受恶影响，于此有说明。

Ete ca sokaparidevupāyāsā viññattiyā vinā, saha ca yathāpaccayaṃ domanassacittuppādassa pavattiākāravisesoti dassetuṃ ‘‘ettha cā’’tiādi vuttaṃ. Tattha pāko viyāti rajanādino pacitabbavatthuno pāko viya.

这些是关于忧伤痛苦之因果的显现，及与相应产生心灵悲伤的起因和特异表现。譬如说“在此有……”等，如此开示。其犹如污染，若未加净治则日夜如污浊维持不灭。

Iti upāyāsaniddesavaṇṇanā. · 如是绝望之阐释的解释。

Appiyasampayoganiddesavaṇṇanā不可爱者相合之阐释的解释

§549

549.Samodhānaṃ samāgamo. Kāyikadukkhacittavighātādianatthānaṃ atthibhāvassa paccupaṭṭhāno anatthabhāvapaccupaṭṭhāno.

549. 集合、聚合之义。由身体痛苦、心意扰乱等不善缘起的缘由产生时，伴随善缘的现起即是有益之显现，不善缘的现起则是不益之显现。

Tesaṃ appiyānaṃ kāyikavācasikapayogasaṅkhāto upakkamo tadupakkamo, tato sambhūto tadupakkamasambhūto.

它们之中，不悦意的身体及语言行为称为不善之起，善之起则为善之相应行为，随之而生起，及其相应的不善之生起亦复如是。

Iti appiyasampayoganiddesavaṇṇanā. · 如是不可爱者相合之阐释的解释。

Piyavippayoganiddesavaṇṇanā可爱者别离之阐释的解释

§550

550. Upaddavabhāvena paccupatiṭṭhatīti byasanapaccupaṭṭhāno.

550. 以上所说因烦恼产生的行为，称为烦恼之伴随显现。

Iti piyavippayoganiddesavaṇṇanā. · 至此，爱别离解说之注释。

Icchitālābhaniddesavaṇṇanā求不得解说之注释。

§551

551. Icchitālābho nāma yassa kassaci attanā icchitassa vatthuno alābho. ‘‘Yampicchaṃ na labhatī’’ti hi vuttaṃ. Matthakappattaṃ pana icchitālābhaṃ dassetuṃ pāḷiyaṃ ‘‘jātidhammānaṃ sattāna’’ntiādinā niddiṭṭhanti tameva dassetuṃ ‘‘aho vatā’’tiādi vuttaṃ. Icchāvāti ettha icchāsahito alābhovāti ca vadanti. Tappariyesanarasāti tesaṃ alabbhaneyyavatthūnaṃ pariyesanarasā. Appatti alābho.

551. 所谓欲得，即指某人对其所欲事项未能如愿获得的状态。有言“所欲者未得”。在探讨“欲得”之理时，以“众生皆有生灭”说等作类比加以说明，其开示亦包含“啊，真是……”等语。这里的“欲得”指有欲求而未得，此亦谓“不得”。所谓“探求意义”，指对未能获得事物的探求乐趣。此为“过失的不得”。

Iti icchitālābhaniddesavaṇṇanā. · 至此，求不得解说之注释。

Pañcupādānakkhandhaniddesavaṇṇanā五取蕴解说之注释。

§552

552.Yaṃvuttamidhāti idha saccaniddese yaṃ sarūpato vuttaṃ. Avuttanti aññattha dukkhakkhandhabālapaṇḍitasuttādīsu vuttampi idha sarūpato avuttaṃ. Tañca sabbaṃ ime upādānakkhandhe vinā na labbhatīti tattha khandhasannissayameva dukkhaṃ khandhe vibādhatīti dassetuṃ ‘‘indanamiva pāvako’’ti vuttaṃ. Yathā vā lakkhaṃ paharaṇapahārassa vatthu, evaṃ khandhā saṃsāradukkhassa. Yathā ca gorūpaṃ ḍaṃsamakasādivibādhāya, yathā ca khettaṃ nipphannasassalāyanassa, gāmo ca gāmaghātakavibādhāya, evaṃ khandhā jātiādidukkhassa vatthūti dassetuṃ ‘‘lakkhamivā’’tiādi vuttaṃ. Yebhuyyena loke vibādhakā vibādhetabbādhīnā na honti, ime pana vibādhetabbādhīnā evāti dassetuṃ ‘‘tiṇalatādīnī’’ti vuttaṃ. Kāmaṃ anādimati saṃsāre ādi nāma kassaci natthi, ekabhavaparicchinnassa pana khandhasantānassa vasena vuttaṃ ‘‘ādidukkhaṃ jātī’’ti. Tenevāha ‘‘pariyosānadukkhaṃ maraṇa’’nti. Na hettha samucchedamaraṇameva adhippetaṃ. Maraṇassa antike āsanne jātaṃ dukkhaṃ māraṇantikadukkhaṃ. Paridayhanaṃ cittasantāpo. Lālappanaṃ ativiya vippalāpo. Anutthunanaṃ anto nijjhāyanaṃ. Ekamekanti jātiādīnaṃ antarabhedabhinnānaṃ, jātiādīnameva vā upādānakkhandhapañcakānaṃ vā ekamekaṃ. Saṅkhipitvāti samāsetvā, sāmaññaniddesena vā saṅkhepaṃ katvā.

552. “所说者如是”，此处指在真理阐述中所说的原貌。所谓“未说”，指在别处如苦蕴、幼稚谤论等经中所说而此处未说之义。所有这些皆非由五蕴执取而得，故五蕴赖存在为苦，此中借“炽燃的火焰”喻说以示。“如同划痕之痛”，犹如被击打的痛苦之具，五蕴是轮回之苦的根本因。又如牛群遭蝇虫叮咬之苦，如田地被镰割稻芒扰害之苦，如村庄被破坏者掠夺之苦，五蕴是生死轮回诸苦之所依。虽世间多苦患彼此扰动，但这些苦患乃五蕴之所依，乃曰“多叶草之属”，即虽多但难避。欲乐非无始，然生死轮回诸苦起于某点，对断灭五蕴连续者谓“生苦”，亦云“积苦”，又谓“终苦”为死苦。此处并非只指断绝即灭亡，临死之苦乃生苦之末，诸苦遍布，心中烦乱折磨。殷勤悲叹、过度负言纷争、忆念痛苦难忍。生苦等起于五蕴五取之中各有所别。所谓“概括”，即将之合而约之，或以一般例说。

Iti dukkhaniddesakathāvaṇṇanā. · 至此，苦解说论之注释。

Samudayaniddesakathāvaṇṇanā集解说论之注释。

§553

553.Punabbhavakaraṇaṃ punabbhavo uttarapadalopena, yathā vā apūpabhakkhanasīlo āpūpiko, evaṃ punabbhavakaraṇasīlā, punabbhavaṃ vā phalaṃ arahati, so vā etissā payojananti ponobhavikā. Nandanato, rañjanato ca nandīrāgabhāvaṃ sabbāsu avatthāsu apaccakkhāya vuttiyā nandīrāgasahagatā. Tāya ca sattā tattha tattha bhavādike kimikīṭapaṭaṅgādiattabhāvepi nandanti, rūpābhinandanādibhūtāya rañjanti cāti tatratatrābhinandinī. Tenāha ‘‘nandīrāgena sahagatā’’tiādi. Tabbhāvattho hi esa sahagatasaddo. Kāmabhavavibhavabhedavasena pavattiyā kāmataṇhā, bhavataṇhā, vibhavataṇhā ca veditabbā. Kāmataṇhādibhedaṃ anāmasitvā kevalaṃ taṇhābhāveneva ekabhāvaggahaṇena ekattaṃ upanetvā kassacipi sattassa kenaci sadisatābhāvato taṃtaṃvicittabhāvajanakakammanipphādanena ativicittasabhāvā sakalassa dukkhassa hetubhāvato dukkhasamudayo ariyasaccaṃ.

再生的缘起以再生的灭除为后续，如同不与不善法共乐的比库是不善法者一样，再生的缘起品质是清净的，修成后能成就再生的果位，因此这些被称为再生之因。快乐和喜悦使诸比库心生快乐爱，在一切法中渐次产生增长，这种增长的状态便是与快乐爱相应。于是众生在各处因有生等染污，如蚂蚁、蝇等微小有害者之类的存在中生喜，因其由形相的欣喜等缘故生快乐，故称之为随处欣喜。佛言“随喜及爱俱行”等，即是表明此法。此“俱行”为因缘相随之声。根据三界殊途之故，应了欲界、色界、无色界的渴爱、存在爱和灭爱这三种烦恼渴爱。若不分诸渴爱之差别，仅凭贪欲之无明种子，通过独一无二的同一觉知而生起，任何众生因某种心识的恶不善性与分别执著，起了非常狂妄的行为而生出过于分别的心态，是一切苦的因，称为苦集圣谛。

Kasmā panettha taṇhāva samudayasaccaṃ vuttāti? Visesahetubhāvato. Avijjā hi bhavesu ādīnavaṃ paṭicchādentī, diṭṭhiādiupādānañca tattha tattha abhinivisamānaṃ taṇhaṃ abhivaḍḍhentī dosādayopi kammassa kāraṇaṃ honti, taṇhā pana taṃtaṃbhavayonigativiññāṇaṭṭhitisattāvāsasattanikāyakulabhogissariyādivicittataṃ abhipatthentī, kammavicittatāya upanissayataṃ kammassa ca sahāyabhāvaṃ upagacchantī bhavādivicittataṃ niyameti, tasmā dukkhassa visesahetubhāvato aññesupi avijjāupādānakammādīsu sutte (dī. ni. 2.400; ma. ni. 1.133; 3.374) abhidhamme (vibha. 203) ca avasesakilesākusalamūlādīsu vuttesu dukkhahetūsu vijjamānesu taṇhāva samudayasaccanti vuttāti veditabbaṃ.

为何这里说渴爱为苦集圣谛？这是因其具有特殊因缘。无明遮蔽诸有，坚定持守见等执著，在其中不断增长渴爱，同时诸烦恼等也成为业的因缘，渴爱则作为能生心识及其依止、业心识为根本的心理作用，起着支援业及其果报的辅助作用，乃管辖诸生有烦恼等心理活动，使之依止业力行为。故作为苦之特殊因缘，无明、执著、业等在经典（如中部、相应部等）及论典中说明为苦之诸因，且在这些苦因中应知渴爱即为苦集圣谛。

Iti samudayaniddesakathāvaṇṇanā. · 集说示论释毕。

Nirodhaniddesakathāvaṇṇanā灭说示论释

§554

554.Tassāyevāti yadaggena taṇhā samudayasaccanti vuttā, tadaggena tassāyevāti avadhāraṇaṃ. Sati hi padhānahetunirodhe tadaññahetū niruddhāyeva hontīti byādhinimittavūpasamanena byādhivūpasamo viya hetunirodhena phalanirodhoti āha ‘‘samudayanirodhena dukkhanirodho’’ti. Na aññathāti yathāvuttassa atthassa ekantikataṃ dasseti.

554.由此可见，称渴爱为苦集圣谛，是因其因缘之故。因缘意指念作为专注的因缘，若念为止灭他因缘而灭，则其他因缘亦随之断灭。此以疾病的因缘消除而疾病得灭类比，遂称‘‘随缘灭尽而苦灭’’。故不另有所指，而表述一因缘对结果的单一关系。

Anupaddaveti pāṇakavijjhanasatthappahārādiupaddavarahite. Tato eva daḷhe thire. Sākhādichedanena chinnopi. Taṇhānusayeti kāmarāgabhavarāgānusaye. Anūhateti asamupaghāṭite.

“无垢”者，释为无毒、无弊害、无损害。由此成为坚固、稳定之义。“断枝”等例，皆为断除之意。“渴爱习气”意谓欲界爱嗔贪习气。“无疏”则是未被揭露、未曾发露之意。

Yathā sīho yenattani saro khitto, tattheva attano balaṃ dasseti, na sare, tathā buddhānaṃ kāraṇe paṭipatti, na phale. Yathā pana sārameyyā kenaci leḍḍuppahāre dinne bhussantā leḍḍuṃ khādanti, na pahāradāyake uṭṭhahanti, evaṃ aññatitthiyā dukkhaṃ nirodhetukāmā kāyacchedamanuyuñjanti, na kilesanirodhananti imamatthaṃ dassetuṃ ‘‘sīhasamānavuttino’’tiādi vuttaṃ.

如狮子虽被猎人射箭，却显现其自身之威力，不在于箭矢的存在；佛陀之修行于因缘，不在于果报的得失。正如猎人丢弃箭矢时仍然有兽群啃食遗弃的箭矢，非因放弃箭矢而苏醒。异教徒为苦的灭除而实行断除身体的行法，不称为灭尽烦恼。故此义说为“如狮子威严之言”等。

§555

555. Virajjati palujjati chijjati samudayo etenāti virāgo vuccati maggo. Virajjanaṃ palujjanaṃ samucchindanaṃ virāgoti pahānaṃ vuccati. Tasmāti yasmā pahānapariyāyo virāgasaddo, nirodhasaddo ca, tasmā. Anusayasamugghātato aseso virāgo aseso nirodhoti sambandhanīyaṃ. Cāgādipadānipi gahetvā vadati sabbāneva etānīti. Yasmā nibbānaṃ vuccati, na dukkhassa nirujjhanamattaṃ, tasmā taṇhāya asesavirāganirodhādipadānipi nibbānavevacanānīti. Vuttamevatthaṃ samattheti ‘‘yasmā panā’’tiādi. Yathā virāgādipadāni nibbāne yujjanti, taṃdassanaṃ. Tattha taṃ āgammāti taṃ nibbānaṃ ārammaṇakaraṇavasena patvā. Taṇhā virajjatīti ariyamaggena accantavirāgavasena taṇhā virajjīyati. Nirujjhatīti nirodhīyati, tena virāganirodhasaddānaṃ adhikaraṇasādhanatamāha. Tadevāti nibbānameva. Cāgādayo hontīti cāgādihetuṃ phalavohārena vadati. ‘‘Kāmaguṇālayesū’’ti potthakesu likhanti, ‘‘kāmaguṇālayādīsū’’ti pana pāṭho.

555.“灭尽”者，是指无欲无贪所生起的断除、消减、剪除之意，亦称为离欲。故称离欲为灭尽，亦为灭除。由习气被断除，故名无余离欲、无余灭尽。舍弃等戒行为例，皆论指此。因称涅槃非苦的暂息，故说明涅槃为无余离欲等灭除之总称。此过程中“既然如此”之语用以说明。《大毗婆沙论》中称此为涅槃离欲，是彼涅槃得以成就之所在。涅槃因缘而生。因离欲大道而除渴爱，渴爱得到除灭称为灭尽。灭尽为灭除，故用灭尽为因缘与目的。舍弃等为因缘与果报载具。亦有论籍书写为“欲性等”，或“欲性等起”，含意相似。

§556

556.Tayidantiādi na porāṇapāṭho, saccatthadīpane pana vuttaniyāmena tato ānetvā pacchā ṭhapitaṃ. Tathā hi pubbe vuttānipi lakkhaṇādīni punapi vuttāni. Saṃsāradukkhato nibbinnamānasassa assāsaṃ karonto viya hotīti assāsakaraṇarasaṃ. Rāgādisabbapapañcavūpasamanimittatāya nippapañcataṃ paccupaṭṭhapetīti nippapañcapaccupaṭṭhānaṃ.

556.此类内容非为旧时经文原文，但本于真实义理的说明规则，将其引入后续附加解释。前文所述之特征等亦反复述说。轮回苦难中因心意消沉似乎在呼吸起伏，故称为呼吸之行，为欲望等五种烦恼止息之标志，故称之为五种烦恼的止息与辅佐。

§557

557.Nattheva nibbānanti yadi sāmaññato paṭiññā, attanā adhippetanibbānassapi abhāvo āpajjati, tathā sati paṭiññāvirodho. Atha parābhimataṃ nibbānaṃ pati, evaṃ sati dhammiasiddhi, tato ca nissayāsiddho hetu. Anupalabbhanīyatoti kiṃ paccakkhato, udāhu anumānato? Purimasmiṃ pakkhe cakkhādīhi anekantikatā, dutiyasmiṃ paraṃ pati asiddho hetu. Tenāha ‘‘na, upāyena upalabbhanīyato’’tiādi. Tattha yathā cetopariyañāṇalābhino eva ariyā paresaṃ lokuttaracittaṃ jānanti, tatthāpi ca arahā eva sabbesaṃ, na sabbe, evaṃ nibbānampi sīlasamādhipaññāsaṅkhātasammāpaṭipattibhūtena upāyena upalabbhatīti atthavacanaṃ cetaṃ daṭṭhabbaṃ, na payogavacanaṃ. Taṃ parato āvi bhavissati.

557.若谓涅槃绝无存在，仅为共识之否认，即使自身确立之涅槃亦无，亦当视为念之否认。若转而否认涅槃，此即为念法无成，因缘不成之理由。所谓不可觉察的理据如何成立？譬如过去一方以眼等多角度观察，次方则全然否认，故言“不，通过方便觉知”。正如圣者因知心念变化而了知他众生出离世间之心，唯独阿拉汉普遍具此，而涅槃亦为具戒定慧三学之正当修行所得，故此说法本意为欲说明其方便性，不作应用论断。此理需从他处等候理解。

§558

558.Natthīti na vattabbaṃ, ariyehi upalabbhanīyatoti adhippāyo. Saṃsārato saṃviggamānasā sammāpaṭipattiyā nibbānaṃ adhigacchantīti sabbasamayasiddhoyaṃ nayo. Tattha sāsanikameva nissāya vadati ‘‘paṭipattiyā vañcubhāvāpajjanato’’ti. Tenāha ‘‘asati hī’’tiādi. Sammādiṭṭhipurejavāyāti sammādiṭṭhipubbaṅgamāya. Pubbaṅgamatā cassā padhānabhāvato. Tathā hi sā paṭhamaṃ desanāruḷhā, na sabbapaṭhamaṃ uppajjanato. Na cāyaṃ sammāpaṭipatti vañjhā, nibbānapāpanato nibbānassa sampāpakato. Tava matena pana nibbānasseva abhāvato vañjhabhāvo āpajjatīti yojanā. Abhāvapāpakattāti sammāpaṭipattiyā kilesasamucchindanamukhena khandhānaṃ abhāvasampāpakabhāvato, na vañjhabhāvāpattīti ce vadeyyāsīti attho. Na iti paṭikkhepe. Yaṃ tayā ‘‘abhāvapāpakattā’’ti vadantena khandhābhāvo nibbānanti paṭiññātaṃ, taṃ na. Kasmā? Atītānāgatābhāvepi nibbānappattiyā abhāvato. Atītānāgatā hi khandhā na santīti tasmiṃ abhāve nibbānaṃ adhigataṃ nāma siyā, so pana natthīti. Na kevalaṃ atītānāgatānameva, atha kho vattamānānampīti tiyaddhagatānaṃ sabbesaṃ khandhānaṃ abhāvo nibbānaṃ. Na hi taṃ ekadesābhāvo bhavituṃ yuttanti vattamānā ce, na na santi, na santi ce, na vattamānāti ‘‘vattamānā, na santi cā’’ti vippaṭisiddhametanti āha ‘‘na, tesaṃ…pe… pajjanato’’ti.

558.谓无即不当断说，圣者之所能觉察为根本推断。由轮回哀怖者藉正当修行而得涅槃，此为一贯成证之理。此处乃根据经义称“由修行而因欺骗之失产生”，言“无即愚痴”等。所谓正见始发，即正见初生，正见初生基于其根本，此乃初次宣说时之状态，非所有初次皆同。此亦非正当修行之缺失，涅槃本无恶遂有涅槃成就。然依尔见涅槃无有亦属谬断。此处所谓无有恶，指正当修行中断烦恼之境界，非缺失。若言“无有恶由此成”，则与断陈相违。由其所谓“无有恶”，即指蕴无而涅槃，非也。何故？涅槃成就既然断除过去未来之蕴无故，涅槃成就则应存在，然此处曰无。非止指过去未来，今存亦云无。唯存之处不可能有涅槃，因为若有则非无，若无则不能称为今存，即“今存即无”的逆断，故言“非，彼因变异知”，言不成现存。

Kiñca bhiyyo – yadi vattamānābhāvo nibbānaṃ, yadā ariyamaggo vattati, tadā tassa nissayabhūtā khandhā vattamānāti katvā tadā nibbānassa abhāvo siyā. Tathā ca sati maggakkhaṇepi nibbānasacchikiriyāya abhāvo āpajjatīti dassento ‘‘vattamāna…pe… dosato’’ti āha. Na mayaṃ sabbesaṃyeva avattamānatāya nibbānaṃ vadāma. Kiñcarahīti, tadā maggakkhaṇe kilesānaṃ avattamānattā, tasmā na doso yathāvuttadosābhāvoti? Yadi kilesānaṃ avattamānatāsaṅkhāto abhāvo nibbānaṃ, evaṃ sati ariyamaggassa niratthakatā āpajjati maggakkhaṇato pubbepi tadabhāvasiddhito. Tenāha ‘‘ariyamaggassā’’tiādi. Tasmā akāraṇametanti yasmā na nibbānassa anupalabbhanīyatā, abhāvamattatā, paṭipattiyā vañjhabhāvo, atītānāgatābhāve nibbānādhigamo ca āpajjati, vattamānānaṃ abhāvopi na sambhavati , pageva kilesānaṃ avattamānatā, ariyamaggassa ca niratthakabhāvāpatti, tasmā nibbānassa abhāvasādhanatthaṃ yadidaṃ ‘‘anupalabbhanīyato, abhāvapāpakattā, tadā kilesānaṃ avattamānattā’’ti ca kāraṇaṃ vuttaṃ, akāraṇametaṃ, ayuttiresāti attho.

若言今存无即涅槃，圣道宣说时，因该依止之蕴亦属无，涅槃则无矣。又念道现时涅槃现证时亦见无，故言“现时有……诸染失”之名。非谓涅槃皆现时无矣，若能断除诸染，彼道亦无用，故言“圣道”，有无之理不合。因涅槃无觉察性、其无性、依止修行不缺失，断除过去未来蕴无亦成就涅槃，现时无亦不可能成就涅槃，实则仅是染污断除及圣道无用之矛盾，故言此理非原因，而是无缘之言。

§559

559.Ādivacanatoti ādi-saddena avasiṭṭhaṃ jambukhādakasuttapadesaṃ (saṃ. ni. 4.314 ādayo), aññampi asaṅkhatāya dhātuyā niddesapāḷiṃ saṅgaṇhāti. Tathā hi ‘‘nibbānaṃ nibbānanti, āvuso sāriputta, vuccati, katamaṃ nu kho, āvuso, nibbānanti? Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo, idaṃ vuccati nibbāna’’nti jambukhādakasutte (saṃ. ni. 4.314 ādayo), ‘‘tattha katamā asaṅkhatā dhātu? Rāgakkhayo dosakkhayo mohakkhayo’’ti (vibha. 184) āyatanavibhaṅge vuttaṃ. Tatrāyamattho – nibbānaṃ asaṅkhatā dhātu asaṅkhatasabhāvo dhammo. Yasmā taṃ āgamma rāgādayo khīyanti, tasmā rāgakkhayo, dosakkhayo, mohakkhayoti ca vuccatīti. Āgammāti ca sabbasaṅkhārehi nibbinnassa visaṅkhāraninnassa gotrabhunā vivaṭṭitamānasassa maggena sacchikaraṇenāti attho. Sacchikiriyamānañhi taṃ adhigantvā ārammaṇapaccayabhūtañca paṭicca adhipatipaccayabhūte ca tasmiṃ paramassāsabhāvena vinimuttasaṅkhārassa paramagatibhāvena ca patiṭṭhānabhūte patiṭṭhāya khayasaṅkhāto maggo rāgādayo khepetīti taṃsacchikaraṇābhāve rāgādīnaṃ anuppattinirodhagamanābhāvā taṃ āgamma rāgādayo khīyantīti vuccanti. Ekaṃsena cetaṃ evaṃ sampaṭicchitabbaṃ, itarathā yathārutavasena pāḷiyā atthe gayhamāne bahū dosā āpajjantīti te dassetuṃ ‘‘arahattassāpī’’tiādi vuttaṃ. Arahattañhi aggaphalapamukhā cattāro khandhāti na tassa rāgādikhayamattatā yuttā. Tampi hi…pe… niddiṭṭhaṃ. Tattha yathā rāgādīnaṃ khīṇante uppannattā arahattaṃ ‘‘rāgakkhayo’’tiādinā niddiṭṭhanti suttassa neyyatthattā. Evaṃ nibbānaṃ āgamma rāgādayo khīyantīti nibbānaṃ ‘‘rāgakkhayo’’tiādinā niddiṭṭhanti imassāpi suttassa neyyatthatā veditabbā. Nibbānassa rāgādikkhayamattatāya bahūdosā āpajjantīti dassetuṃ ‘‘kiñca bhiyyo’’tiādi āraddhaṃ.

559.所谓起首之词，谓某词开头之文字，乃取自番木酥流经文(增支部小品经4.314之起初词)，亦集齐多元无量本质中之语。正如经中言：“涅槃者，慈友沙利徒，称谓涅槃，何谓涅槃？彼谓欲恚痴灭尽即是涅槃”，此即阿含部经文(增支部4.314之起首)。其问曰“何为无量本质？即欲恚痴三灭”。此处意谓涅槃为无为法。由于接触涅槃者欲怒痴皆灭，故称欲恚痴灭。灭，谓以无明所生诸造作悉皆灭除，脱离其本位之循坏，显示此正道经，缘起成立。然而欲恚痴灭称涅槃，乃为教示，不宜越度实意。若非，依少分巴利义理察多种烦恼生起。若仅凭阿拉汉果等四蕴，非以仅看欲恚痴灭为准。不离此义，在经中定义欲恚痴断灭为涅槃，亦明示大量烦恼生起，为使众生知其不穷尽，故又发“况且更有”等词以示。

Tattha ittarakālādippattidosatoti rāgādīnaṃ khayamattatāya parittakālatā, saṅkhatalakkhaṇatā, payogena vinā saraseneva adhigandhabbatā, rāgādīhi aparimuttatā, ādittatā, dukkhatā, anupasantatā, bahubhāvo, oḷārikatā, gotrabhumaggānaṃ anārammaṇatāti evamādidosāpajjanato . Rāgasseva khayo rāgakkhayo, na dosādīnaṃ. Tathā dosakkhayādayopīti añño rāgakkhayo, añño dosakkhayo, añño mohakkhayoti tiṇṇaṃ akusalamūlānaṃ khayabhūtāni tīṇi nibbānāni, catunnaṃ upādānānaṃ khaye cattāri, pañcannaṃ nīvaraṇānaṃ khaye pañca, channaṃ taṇhākāyānaṃ khaye cha, sattannaṃ anusayānaṃ khaye satta, aṭṭhannaṃ micchattānaṃ khaye aṭṭha, navannaṃ taṇhāmūlakānaṃ khaye nava, dasannaṃ saṃyojanānaṃ khaye dasa, diyaḍḍhakilesasahassassa khaye pāṭiyekkaṃ nibbānanti bahūni nibbānāni honti. Rāgādikkhayo nāma andhabālānampi pākaṭo, antamaso dīpimigamakkaṭādīnampi suviññeyyoti oḷārikaṃ nibbānaṃ hoti. Gotrabhukkhaṇe kilesakkhayassa abhāvato, maggakkhaṇe ca akhīṇattā, ārammaṇakaraṇassa ca asambhavo eva. Tassa nibbānabhāvatoti sabbapariyosānassa rāgādikkhayassa nibbānabhāvato. Yato khayato paṭṭhāya rāgādīnaṃ pavatti na hoti, so ‘‘ayaṃ nāmā’’ti niyametabbo maggaphalañāṇānaṃ ārammaṇabhūto natthīti āha ‘‘na tādisassa khayassa abhāvato’’ti.

又因其他时间起修之烦恼，谓烦恼断故之短暂性、习气性质、应用缺失、烦恼不能究竟等，由此见彼烦恼无余闭遏，依赖烦恼本身之灭尽为欲恚痴断，非他断除。断坏即欲恚痴灭灭，不是恚痴、等的再断。也有他谓如欲断、恚断、痴断三者分别为毒根断灭，四取断灭，五盖断灭，六根断灭，七习气断灭，八恶道断灭，九渴断灭，十结断灭，十二千染污断灭，诸多涅槃...欲恚痴断虽为无知愚者明显，黑暗蛙虫等亦能辨识，故此为显明涅槃。又由断漏相而非修道之缺，可知涅槃非误谬。经中以欲恚痴灭为涅槃为其本义，故经中涅槃随欲恚痴断而释。此义当了知。

Kiñca bhiyyo – yo pacchimabhavato tatiyattabhāveyeva rāgādīsu ādīnavaṃ disvā jhānabhāvanāya te vikkhambhetvā aparihīnajjhāno kālaṃ katvā brahmalokaṃ upapanno, tattha yāvatāyukaṃ ṭhatvā idhāgatopi kāmesu vītarāgova hutvā pabbajitvā arahattaṃ patto, yo ca paṭhamavaye eva rāgādito nibbinno te ca jhānena vikkhambhetvā pacchimavaye arahattaṃ patto, tesaṃ rāgādīnaṃ vikkhambhanato paṭṭhāya anuppajjanato nirodhasadisatāya anuppattiyeva nirodho. Te nibbānappattā nāma siyuṃ, na ca honti, tasmā na tādisassa khayassa nibbānabhāvo. Tassāpi ittarakālatādidosasamāyogo evāti āha ‘‘bhāvepicā’’tiādi .

还有更进一步者，谓那些在西方第三禅境界中，即在贪欲等烦恼生起依止的最末阶段，见其贪等烦恼之根本，应当以禅定修习而摈弃之者。此人虽修持禅定，且不失正念，用时间担持，得生于梵天界，在彼寿终后，回至人间，虽复于欲界有生，然已无贪欲而断欲，出家修行，遂证得阿拉汉果。又有初果时即证断贪欲等烦恼者，此人亦以禅定摈弃烦恼，于后得阿拉汉果。对于彼等由贪欲等烦恼摈弃所成之断，谓是断不生起，其断即为无生灭法的灭，彼二人皆得证涅槃，涅槃之名由此而生，而涅槃并非某种消灭状态。故谓其与不同时间断集烦恼相应为“法的离散”等，故称“于彼状态”（bhāvepicā）等。

Yadi ‘‘khayo’’ti vacanato yato khayato paṭṭhāya rāgādīnaṃ appavatti, taṃ khayamattaṃ nibbānaṃ maññasi, evaṃ sati ‘‘khaye ñāṇa’’ntiādīsu (dha. sa. dukamātikā 142; 1382) ‘‘khayo’’ti vuttattā taduppattito paṭṭhāya ca rāgādīnaṃ anuppattīti maggassāpi nibbānabhāvāpattīti dassento ‘‘ariyamaggassa cā’’tiādimāha.

如以“消灭”为言，是指烦恼断除而生起消灭，如此观其断灭成就，便以此断灭为涅槃，若于“断灭知识”等语（据《法句经杂集》142;1382）而论，“消灭”谓其已断，因断除烦恼而无复生故，有生已尽，涅槃之境乃在于此。又示现“圣道”之境界常无烦恼等烦乱，涅槃即是圣道境界的成就。

Yathā niruddhā na santi, evaṃ anuppannāpīti abhāvasāmaññato nirodhasadisatāya anuppatti eva nirodho anuppattinirodho. Ayañhi maggena khepetabbākāro, yadidaṃ uppajjanārahassa anuppattidhammatāpādananti ‘‘khayo’’ti ca vuccatīti. Taṃ itarakhayato visesento ‘‘anuppattinirodhasaṅkhātassa pana khayassā’’ti āha. Anipphannatā pana tassa khayassa pariyāyena upanissayattāti vuttaṃ. Anuppattinirodhakkhayakarassa hi maggassa ārammaṇabhūtaṃ nibbānaṃ atthato tassa upanissayo viyāti vattabbataṃ labhati. Tadupacārenāti atthato phalabhūtakhayavohārena. Phalūpacārena hi kāraṇaṃ voharīyati yathā ‘‘āyu ghataṃ, semho guḷo’’ti ca.

正如“止息之境”非无，而是谓不生故称为止息，断集之灭难言为无，只为无生起而有灭故。此为依止圣道，断除烦恼而不复生之理，谓“消灭”即是断除烦恼而无复生的灭。以“消灭”更善别此断集阶段谓“无生灭的灭”，因灭除无复生之理，取其命名。故名“无生灭的灭消灭”。“无生灭的灭”因所依之道有此意义，便成为涅槃之本质缘。如此转义成无生灭果实的灭除。因果报缘生故，有如“水壶破碎、盐块溶解”之喻。

Assāti nibbānassa. ‘‘Idampi kho ṭhānaṃ sududdasa’’ntiādinā (dī. ni. 2.64, 66-67; ma. ni. 2.337; saṃ. ni. 1.172; mahāva. 7-8) paccavekkhato bhagavato appossukkabhāvāvahanato. ‘‘Tañhi te, māgaṇḍiya, ariyaṃ cakkhuṃ natthi, yena tvaṃ ariyena cakkhunā ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsī’’ti (ma. ni. 2.218) vacanato ariyena cakkhunā passitabbaṃ.

此即谓涅槃。谓此圣境“甚难得”，世尊稍作观察，知此清净之境难至。对话谓：“汝，愚顽者，无圣明之目，难以圣眼识此，难以见涅槃之真相。”（依《长部》《中部》《相应部》等经文）由此表明唯有圣明慧眼方可识此境界。

§560

560. Yadi nibbānaṃ nāma sabhāvadhammo atthi sattasantānapariyāpanno ca, atha kasmā catumahāpathe sabhā viya sabbasādhāraṇā na labbhatīti āha ‘‘maggasamaṅginā pattabbato asādhāraṇa’’nti. ‘‘Asukassa sammāsambuddhassa kāle uppanna’’nti evaṃ purimāya koṭiyā abhāvato appabhavaṃ. Maggabhāveti ariyamaggassa atthibhāve. Bhāvato vijjamānato laddhabbato.

560. 若以涅槃是世间所必有常法，且遍及诸有情存在，那么何故经典譬喻四大通道若车轮般普遍皆得，而世间绝非普遍宜得？于是说“由修道者所应得，非凡俗之境”，谓非普通凡夫可及。“善逝出世成道时所现”，此说非凡俗之涅槃显现初现，由佛正觉道所成。所谓“道德显现”即指圣道境界德义之证得，“修行过程中因缘成就可获之”。

Aṇuādīnanti aṇupakatikālapurisādīnaṃ. Niccabhāvāpattīti sassatabhāvasiddhi. Kūṭaṭṭhaniccatā hi idhādhippetā. Hetuno abhāvāti upapattiyā sādhanahetuno abhāvā. Niccā te aṇuādayo. Nibbānassaniccattāti apekkhadhammattāti hetulakkhaṇānupapatti. ‘‘Aṇuādīnaṃ asiddhattā’’ti etena ‘‘niccā aṇuādayo’’ti paṭiññāya dhammiasiddhi, tato ca nissayāsiddho hetūti dasseti.

微细起始者，指极细微之时间与世间初民。所谓永恒存在之成就，谓涅槃不变无消。根本因不存，故世间生死不再起。如是一切微细起始汇聚。涅槃之永恒非绝对实体，而属缘生之现象。谓“微细起始不存在”之理，契合涅槃之永恒不变，以证明涅槃为真实存在，此乃为因缘有而有，因缘灭而灭之义。此说释因锋利，即揭示依止涅槃无因缘，因缘灭尽，故涅槃无灭。

§561

561.Yathāvuttayuttisabbhāvatoti ‘‘appabhavattā’’ti attanā vuttaṃ hetuṃ sandhāyāha. Appabhavatā cassa apaccayatāya daṭṭhabbā, tāya tassa purimāya koṭiyā abhāvo. ‘‘Rūpasabhāvātikkamato’’ti etena yathā rūpadhammānaṃ ruppanasabhāvo, paṭighātavantatāya kalāpaso vuttiyā padesasambandho ca sabhāvo, evaṃ nibbānassa katthaci paṭighāto, sappadesatā ca natthīti dasseti. Na hi nibbānaṃ ‘‘asukadisāya, asukadese’’ti vā niddisīyati, yato taṃ appatiṭṭhamevāti.

如经文所说，『本性轻微』，这是缘其无生起的原因而被阐述。所谓无生起，即应以无增长之理观察，其由前世断灭而无缺失。『超越色法的本质』，这表明如色法聚合、相触、境界因缘等关系的性质，涅槃虽偶有阻碍及相关性，却并非存在之所，说明涅槃不在『痛苦所在』、『痛苦方所』。因为涅槃是绝无依止的。

‘‘Asithila…pe… gamanīyato’’ti etena nibbānassa ariyānaṃ paccakkhasiddhataṃ dasseti. ‘‘Sabbaññuvacanato’’ti etena tadaññesaṃ anumānasiddhataṃ, tadubhayena ‘‘anupalabbhanīyato’’ti panassa hetuno asiddhataṃ dasseti. Paramatthena nāvijjamānaṃ vijjamānamevāti yathāraddhamatthaṃ nigametvā tadatthasādhanaṃ āgamaṃ dassento ‘‘vuttañheta’’nti-. ādimāha.

『不可动摇……应持之』这说明涅槃已为圣者直接证悟、可亲证之实。『诸法究知之语』表明此乃对众生推论而断定之理，但又因其不可分别察觉而不能确定其因，说明从终极实相来看，觉知不存在前后之分，故被称为宣说因果者。此语为经首说法之引言。

Tattha ajātaṃ abhūtaṃ akataṃ asaṅkhatanti (udā. 73; netti. 41) cattāripi padāni aññamaññavevacanāni. Atha vā vedanādayo viya hetupaccayasamavāyasaṅkhātāya kāraṇasāmaggiyā na jātaṃ na nibbattanti ajātaṃ. Kāraṇena vinā, sayameva ca na bhūtaṃ na pātubhūtaṃ na uppannanti abhūtaṃ. Evaṃ ajātattā, abhūtattā ca yena kenaci kāraṇena na katanti akataṃ. Jātabhūtakatabhāvo ca nāma rūpādīnaṃ saṅkhatadhammānaṃ hoti, na asaṅkhatabhāvassa nibbānassāti dassanatthaṃ ‘‘asaṅkhata’’nti vuttaṃ. Paṭilomato vā samecca sambhūya paccayehi katanti saṅkhataṃ, tathā na saṅkhataṃ saṅkhatalakkhaṇarahitanti ca asaṅkhatanti evaṃ anekehi kāraṇehi nibbattitabhāve paṭisiddhe ‘‘pakativādīnaṃ pakati viya siyā nu kho ekeneva kāraṇena etaṃ kata’’nti āsaṅkāyaṃ kenaci na katanti dassanatthaṃ ‘‘akata’’nti vuttaṃ. Evaṃ apaccayampi samānaṃ ‘‘sayameva nu kho idaṃ bhūtaṃ pātubhūta’’nti āsaṅkāyaṃ taṃ nivattanatthaṃ ‘‘abhūta’’nti vuttaṃ. Ayañcetassa asaṅkhatākatābhūtabhāvo sabbena sabbaṃ ajātidhammattāti dassetuṃ ‘‘ajāta’’nti vuttaṃ.

此处『不生、不有、不为、不数』四词相互解释。或如受等因缘聚合产生者，因缘和合则生，故无生非无因，失因则不生、无受。无因亦无所成为、无所灭。如此无生无有者，因无因缘而无为。所谓有生有为，是指色等聚合法，有因缘所生，非无为法涅槃也。反向由因缘和合发生称为有为，非为无为而无为者，非聚合具有特征而名无为法。以诸因缘互相触缘而起，相续产生者为有为，如同有学者疑虑单因能变此物而非因之因，故以『无为』指非为任何因缘所作。因缘亦同样不能单独转变此法，且此法为自身所作，疑虑以自身转变，故称无为。也因此无因之无生无有无为的本性，整体表明一切皆无生法，故称为『无生』。

Evamettha satthā paramatthato nibbānassa atthibhāvaṃ pavedesi. Pavedento ca ‘‘ahaṃ dhammissaro dhammassāmī’’ti na attano āṇāmattena pavedesi, apica kho pana padaparame anukampamāno yuttitopi pavedesi. Yathāha –

以上是佛陀从终极之义揭示涅槃真实涵义。揭示时，佛陀称『我是法的主人、法的主宰』，非以个人名号，而是基于对法无上的慈愍，以合理次第加以阐述。其谕示如下——

‘‘No cetaṃ, bhikkhave, abhavissa ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyetha. Yasmā ca kho, bhikkhave, atthi ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyatī’’ti (udā. 73; netti. 41).

『比库们，假使无生、无有、无为、无数法不成立，诸有生法及其有为聚合者之解脱不应被智者理解。因无生、无有、无为、无数法存在，故应理解诸有生法及其聚合者之解脱理。』（引自经释及论疏）

Tassattho – bhikkhave, yadi ajātādisabhāvā asaṅkhatā dhātu na abhavissa na siyā, idha loke jātādisabhāvassa rūpādikkhandhapañcakasaṅkhātassa saṅkhatassa nissaraṇaṃ anavasesavūpasamo na paññāyeyya na upalabbheyya na sambhaveyya. Nibbānañhi ārammaṇaṃ katvā pavattamānā sammādiṭṭhiādayo ariyamaggadhammā anavasesaṃ saṃkilese samucchindanti, tenettha sabbassāpi vaṭṭadukkhassa apagamo nissaraṇaṃ paññāyati. Evaṃ byatirekavasena nibbānassa atthibhāvaṃ dassetvā idāni anugamanavasenapi taṃ dassetvā nigametuṃ ‘‘yasmā ca kho’’tiādi vuttaṃ. Tassattho vuttanayeneva veditabbo.

于是，比库们，若无生等无为法界不存在，无生等法则不可得，若是如此，尘劳倍增的三界现法，如色蕴等五蕴聚合也无解脱之道，不可认知、不可获得、不可发生。实际上涅槃为正见及其他圣道法之基础，以断尽烦恼为无余涅槃，是一切轮回苦患的离尽解脱，因此完全领悟了涅槃的真义。此是以正相之差别显现涅槃之涵义，现以此理理归纳成经文『因无生等故』而宣说义理。此处因缘理应当如是理解。

Ettha ca yasmā ‘‘appaccayā dhammā asaṅkhatā dhammā (dha. sa. dukamātikā 7-8). Atthi, bhikkhave, tadāyatanaṃ, yattha neva pathavī (udā. 71). Idampi kho ṭhānaṃ sududdasaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo (dī. ni. 2.64, 67; ma. ni. 2.337; saṃ. ni. 2.172; mahāva. 7-8). Asaṅkhatañca vo, bhikkhave, dhammaṃ desessāmi asaṅkhatagāminiñca paṭipada’’ntiādīhi (saṃ. ni. 4.366) anekehi suttapadehi ‘‘atthi, bhikkhave, ajāta’’nti (udā. 73; netti. 41) iminā ca suttapadena nibbānadhātuyā paramatthato sabbhāvo sabbalokaṃ anukampamānena sammāsambuddhena pakāsito, tasmā yadipi kattha apaccakkhakārīnampi sāsane abhippasannānaṃ viññūnaṃ saṃsayo natthiyeva. Ye pana paraneyyabuddhino puggalā, tesaṃ vimativinodanatthaṃ ayamettha adhippāyaniddhāraṇamukhena yuttivicāraṇā.

这里说“因为所谓无因法即不生法”，被称为无因法（以《论藏》七至八页为据）。诸比库，当时存在着所谓“界域”，其上连大地亦不可有支撑（参见《增支部》七一）。此处也是极难观察之所在，因这乃是一切造作皆止息、一切烦恼皆断舍的境界（参见《中部》二六四、六七；《大念处》二三三七；《相应部》二一七；大摩诃般若七至八）。诸比库，我为汝等说无因法及通向无因法之路径等多方经典语句（参见《相应部》四三六）中多处言说：“诸比库，存在未生法”（参见《增支部》七三；《净行论》四一），依照此语及经典所说，涅槃界是最高实义、普遍存在于世间，被正自觉者以大悲加以宣说。因此，即便在任何地方，对于无因法修习者及智慧通达者皆无疑惑。至于那些超越佛陀之后的觉者，为了避免歧见，才运用此处的辩证法予以论述、确立和说明。

Yathā pariññeyyatāya sauttarānaṃ kāmānaṃ, rūpānañca paṭipakkhabhūtaṃ tabbidhurasabhāvaṃ nissaraṇaṃ paññāyati, evaṃ sabhāvānaṃ sabbesampi saṅkhatadhammānaṃ paṭipakkhabhūtena tabbidhurasabhāvena nissaraṇena bhavitabbaṃ. Yañca taṃ nissaraṇaṃ, sā asaṅkhatā dhātu. Kiñca bhiyyo – saṅkhatadhammārammaṇavipassanāñāṇaṃ, apica anulomañāṇaṃ kilese tadaṅgavasena pajahati, na samucchedavasena pajahituṃ sakkoti. Tathā sammutisaccārammaṇaṃ paṭhamajjhānādīsu ñāṇaṃ vikkhambhanavaseneva kilese pajahati, na samucchedavasena. Iti saṅkhatadhammārammaṇassa, sammutisaccārammaṇassa ca ñāṇassa kilesānaṃ samucchedappahāne asamatthabhāvato tesaṃ samucchedappahānakarassa ariyamaggañāṇassa tadubhayaviparītasabhāvena ārammaṇena bhavitabbaṃ, sā asaṅkhatā dhātu.

譬如说，彻知世间诸欲及诸色为相反而应断除之境，人应以智慧通达其真实本质；诸色法诸欲法亦应如此以相反、相对立的真实本性而生方得解脱。所谓解脱者，即是无因法之法性。更进一步，观照造作法的本质所生之智慧，虽为顺流智慧，但未能以断尽的方式摒除烦恼。同样，关于世俗真理的显现，譬如从初禅等所显现的智慧，虽能一时阻止烦恼，但不能断除烦恼。因此，对于造作法本质智慧及世俗真理显现智慧，因其难以实现烦恼根本断除，故对能断烦恼的圣道智慧而言，其存在方式相反，应以此为契机洞察无因法之真性。

Tathā ‘‘atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhata’’nti (udā. 73; netti. 41) evamādi nibbānassa paramatthato atthibhāvajotakavacanaṃ aviparītatthaṃ bhagavatā bhāsitattā. Yañhi bhagavatā bhāsitaṃ, taṃ aviparītatthaṃ yathā taṃ ‘‘sabbe saṅkhārā aniccā, sabbe saṅkhārā dukkhā, sabbe dhammā anattā’’ti (ma. ni. 1.353, 356; dha. pa. 277-279; theragā. 676-678; netti. 5), tathā nibbānasaddo katthaci visaye yathābhūtaparamatthavisayo upacāravuttisabbhāvato. Seyyathāpi sīhasaddoti evamādīhi nayehi yuttitopi asaṅkhatāya dhātuyā paramatthato atthibhāvo veditabbo.

又如经典语中言说:“诸比库，存在未生、非有、未作、无因的法”（见《增支部》七三；《净行论》四一），此等言辞是对涅槃最高实义的正面和无误的表达，是由世尊所说。所依照世尊所说至理，正如“三法印”宣言：“诸造作法无常，诸造作法苦，诸法无我”（参见《大念处》一三五三、三五六；《法句经》二七七-二七九；《长老颂》六七六-六七八；《净行论》五），涅槃之名在某些情境下，作为真实境相的定义，自然归属于是诸如狮子声等的无因法之类概念。

Aparo nayo – yadi pana nibbānaṃ abhāvamattameva siyā, tassa ‘‘gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo’’ti (dī. ni. 2.64, 67; ma. ni. 2.337; saṃ. ni. 1.172; mahāva. 7-8) gambhīrāditā, ‘‘asaṅkhatañca vo, bhikkhave, dhammaṃ desessāmī’’tiādinā (saṃ. ni. 4.366) asaṅkhatāditā, ‘‘abyākatā dhammā apaccayādhammā’’tiādinā abyākatadhammāditā ca na vattabbā siyā. Na hi abhāvassa koci sabhāvo atthi, yena so gambhīrāsaṅkhatādiākārato viññāyeyya. Abhāvo hi abhāvo eva, kuto tassa gambhīrāsaṅkhātādibhāvasambandho. Kiñcāyamabhāvo sabbesaṃ kilesānaṃ sabbasattasantānagatānaṃ eko vā bhaveyya aneko vā. Yadi eko, ekeneva maggena sabbakilesābhāvo kato, sacchikato cāti aññassa, aññesañca maggānaṃ niratthakatāti na siyā maggabahutā, ekajjhañca sabbasattānaṃ nibbānādhigamo āpajjati. Siyā panevaṃ eko eva so nibbānasaññito kilesābhāvo, so pana na maggehi kātabbo, atha kho sacchikātabboti. Evaṃ sati visesato maggassa niratthakatā āpajjati, kilesānaṃ appahānatoti ekopi maggo na siyā. Asati ca kilesappahāne dukkhassa anupacchedanato kilesābhāvasacchikiriyā kimatthiyā siyā, atha pana maggānaṃ santānagatasaṃyojanattayappahānādipaṭiniyatakiccatāya catūsu maggesu pāṭiyekkaṃ kilesābhāvo. Evaṃ sati sabhāvapabhedena vinā na bahubhāvoti so kilesakkhayapariyāyena vutto sabhāvadhammo eva siyā.

另一种说法是：若将涅槃视为仅仅是不存在，则其描述诸如“深奥、难见、难解、安静、智慧、巧妙、精妙、智慧可知”等，都不能成立（参见《中部》二六四、六七；《大念处》二三三七；《相应部》一七二；大摩诃般若七至八）；且诸无因法表示的诸法，并非为“不表”为“不有因”之法，也不可单纯视为空无。因为无为为空无，无为即为空无，又怎会与“深奥、无因”等相联系呢。且这空无即使是一切烦恼及所有有情众生的存在之空，无论是一还是多，皆产生不合理之处。若以单一，则凭唯一圣道即能断一切烦恼，众生涅槃真正实现；依此亦将斥除其他圣道之多样性，故多道不成立，唯一即断一切众生涅槃成立。若断为唯一即无烦恼即涅槃，则无需修诸道；若断为正确，因特别缘故，多道不能成立，由此不成立多道则亦不能实现烦恼断除，因此依此不能仅断一烦恼即涅槃。无烦恼而无断除苦之理，则烦恼断除实证无意义，若因除断烦恼及世系烦恼而设立多道，须有一个特别断一切烦恼的道。故涅槃绝非多道之外的无为诸法。遂涅槃之理符合本相而非空无，亦称为“灭”。

Yesaṃ abhāvo, tappabhedena abhāve bhedopacāroti ce? Yesaṃ abhāvo, tesaṃ sasabhāvatāya tassa sabhāvopacāropi siyā. Tathā ca te saṃkilesasaṅkhatatādito kilesasaṅkhatatādiupacārāpi siyuṃ. No ce te icchitā, tappabhedena bhedopacāropi na icchitabbo. Na ca pahoti upacarito bahubhāvo atthato bahubhāvāya. Na hi jalaṃ analanti upacaritaṃ dahati, pacati vā. Ekattapañhampi cāyamabhāvo asabhāvatāya na sahatīti na sakkā vattuṃ natthibhāvasāmaññato abhedavohāro yuttarūpoti. Ekatte ca pubbe vuttā eva dosā, bahubhāve pana sati vuttanayeneva siddhā sabhāvadhammatā. Sabhāvadhammattepi ca bahubhāvo viya bhāvaṃ bhāvopi bahubhāvaṃ na byabhicareyyāti nibbānassa bahubhāvapasaṅgo siyāti ce? Na bahubhāvasseva abhāvappasaṅgato. Yadi hi yathā kakkhaḷatā bhāvaṃ, evaṃ bhāvopi kakkhaḷataṃ na byabhicareyya. Evaṃ sati sabbesaṃ bhāvānaṃ pathavībhāvāpattito kuto bhāvassa bahubhāvo, tasmā lokavohārānaṃ vicittatāya yadipi bahutā bhāvāpekkhā, bhāvatā pana na bahutāpekkhāti na bhāvassa sato nibbānassa bahubhāvo ‘‘ekā niṭṭhā na puthu niṭṭhā’’ti vacanato. Ekasmiṃyeva ca dassanabhāvanādvayaṃ sambhavati.

若诸法无为即不存在时，是否存在一种基于分别而赋予无为区别之观念？若诸法无为，其对本来法性的无为观照亦应成立。并且，诸法不存在时，不可能同时存在多种无为；无为原则上不宜以分别加以赋予。因如水不燃，受热不变，单一而不可兼二；同理无为不存在时以分别观视亦不可行。在先前经论中曾言诸爱欲等烦恼不存在时显现的分别亦非真实，因此涅槃诸法性真实亦非多种。诚然，法性虽异于多法，但却非如多种现象般分散。既然如此，涅槃对一切法性的不生、不灭无分别依赖实为单一存在。正如如来所说“一法涅槃，不多法涅槃”，由此观照，见闻修习相应产生唯一涅槃境。

Parinibbutānaṃ paccekaṃ nibbānabhāve sattasantānaniyataṃ nāma nibbānaṃ siyā. Tathā ca sati saṅkhatatādidosānativattiyeva, kilesappahānaṃ vā maggakiccaṃ kilesānaṃ abhāvo. Tassa ca ekatte na maggabahutā kiccantarassa kattabbassa abhāvato. Maggabahubhāvo ca maggehi sacchikātabbe ekasmiṃ dhamme indriyānaṃ apāṭavapāṭavapāṭavatarapāṭavatamabhāvena sacchikiriyāvisesena kilesānaṃ pahānabhedena hotīti nibbānassa sabhāvadhammatte eva siyā. Abhāvopi ca kilesānaṃ maggena sakiccakatāya kātabbo eva siyā, na sacchikātabbo. Ko hi sabhāvo abhāvassa? Yo sacchikātabbo siyā, so ce nibbānaṃ ekeneva maggena sabbakilesānaṃ abhāvo eko abhinno kātabbo āpanno. Aññathā maggavasena catubbidhabhāve nibbānassa catubbidhabhāvappasaṅgo, nibbānavisesappasaṅgo ca āpajjeyyāti maggakiccassa ekattena maggabahutā siyā. Bahubhāve pana tesaṃ so vuttanayena ekasmiṃ dhamme sacchikiriyāvisesatoti siddhā nibbānassa sabhāvadhammatā. Khayādhigantabbatāya panetaṃ ‘‘khayo’’ti vuttaṃ. ‘‘Khaye ñāṇa’’nti (dha. sa. dukamātikā 142; 1382) hi vacanato ariyamaggo khayo nāma. Tena cetaṃ adhigantabbaṃ sacchikātabbaṃ, tasmā ‘‘khayo’’ti vuttanti.

涅槃虽有断尽者，所谓个别涅槃存在，诸法不定性之涅槃即是。而且，由于念执于造作法及烦恼增长消减，故在除烦恼的道业中有烦恼的消失。且因断尽发生于单一法中，故不成立多道。多道若成立，对修行者亲证亦不吻合，因修除烦恼并非平等于多道。虽有烦恼断除，亦不能断全部导致涅槃不同方面成就。因此应以涅槃诸法性为本，难以单凭无烦恼完满论断涅槃。涅槃之消灭，即“灭”、如经典中所说“灭智”，此为圣道之说。故须证得此灭，故称之为“灭”。

Iti nirodhaniddesakathāvaṇṇanā. · 灭说示论释毕。

Magganiddesakathāvaṇṇanā道说示论释

§562

562.Aṭṭhadhammāti ‘‘katamaṃ dukkhanirodhagāminī paṭipadā ariyasacca’’nti ārabhitvā ‘‘sammādiṭṭhī’’tiādinā pāḷiyaṃ (vibha. 205) dukkhanirodhagāminipaṭipadāniddese āgatā, tameva ca pāḷiṃ ānetvā uddesavasena idha ca vuttā sammādiṭṭhiādayo aṭṭha dhammā atthato pakāsitā, na maggasaccaniddesavasenāti adhippāyo. Yadi atthato pakāsitā, kimatthiyaṃ pana idha kathananti āha ‘‘idha panā’’tiādi. Tattha ‘‘ekakkhaṇe pavattamānāna’’nti idaṃ lokiyakusalacittuppādesu viratiyo nānākkhaṇikā eva hontīti katvā vuttaṃ. Sesamaggadhammā pana tatthāpi ekajjhaṃ uppajjantiyeva. Visesāvabodhanatthanti paṭipakkhasamugghātādipavattiākāravisesassa avabodhanatthaṃ. Vitthārato maggakathā parato āvi bhavissatīti āha ‘‘saṅkhepato’’ti. Catusaccapaṭivedhāya paṭipannassāti yathā catusaccābhisamayo hoti, evaṃ sabbaso pubbabhāgapaṭipattiyā paripūraṇavasena paṭipannassa. Ariyamaggasaṅkhātassa yogassa sabbhāvato yogino. Kāmaṃ avijjānusayasamugghāte tadekaṭṭhakilesānaṃ lesopi nāvasissati, vijjāya pana avijjā ujuvipaccanīkadhammoti dassanatthaṃ ‘‘avijjānusayasamugghātaka’’nti vuttaṃ. Parato micchāsaṅkappādiggahaṇepi eseva nayo. Dhātuppakāsanarasāti paramatthapakāsanarasā, catusaccavibhāvanakiccāti attho. Maggadhammānaṃ paṭipakkhavidhamanākāro sātisayaṃ pākaṭo hutvā upaṭṭhātīti avijjānusayasamugghātakataṃ sammādiṭṭhiyā vatvāpi avijjandhakāraviddhaṃsanapaccupaṭṭhānatā vuttā.

八法者，指的是“何为苦灭道”的圣谛教法。释义起自巴利原文中对八正道的阐述，如“正见”等词，乃苦灭道之逐因缘路径。这里引入巴利文语辞，意在说明此处经文夹带巴利词汇，但本注疏以义理表明八正道之实质，不是仅仅将之限于苦灭道本身的概念。若从意义上展开讲述，何以如此称谓？故说“此处也”即在圣法中所言。于此处，“现时转变”的解释，实指世间各善心发起与断除纷扰的短暂瞬间。余下诸法亦有单一心转起，但其特殊性在于明确指引显现之理。详尽讲述正道之后，转述“此处略述”，意指此处为渐次全涵及前说诸法形成之总持。修行圣道之人，双方便合无余。欲望与无明业结之污染，虽有余毒，但经慧明断，显示烦恼之根除。又曰无明污染不仅由无明惹起，还因错误思虑等同时发生。再论正见之示现，指其乃四圣谛仔细观照之功德。总言之，此八法系证圣道之实，既显现亦无误导，此即正见的真实功用。

Tathā sampannadiṭṭhinoti yathā avijjānusayasamugghāto hoti, tathā maggasammādiṭṭhiyā sampannadiṭṭhino. Evañhi catusaccapaṭivedhāya paṭipannassa yoginoti imamatthaṃ tathā-saddo upasaṃharati. Nibbānārammaṇatā pana taṃsampayuttavacaneneva bodhitā. Micchāsaṅkappanighātakanti kāmasaṅkappādimicchāsaṅkappasamucchedakaṃ. Appanārasoti nibbānārammaṇe maggacittassa samuppādavasena pavattanato appanākicco.

同样所谓具足之见，即如前文所说无明污染之断灭，亦谓修行正见成就之境地。以四圣谛的周全洞察践行此理为基准，即是修道者依此宣说。这里强调断除错误念头，即断除欲念之不正见错思。称“断念行”为定力安住，意味着由正道心生起而使心安稳。

Tathā passato vitakkayato cāti vuttappakārāya sammādiṭṭhiyā passato, nibbānārammaṇe ca sammāsaṅkappena cittaṃ abhiniropayato. Vacīduccaritasamugghātikāti catubbidhassapi vacīduccaritassa samucchedikā. Musāvādādīnaṃ visaṃvādanādikiccatāya lūkhānaṃ apariggāhakānaṃ paṭipakkhabhāvato siniddhabhāvena sampayuttadhammānaṃ pariggāhakasabhāvā sammāvācāti āha ‘‘sā pariggahalakkhaṇā’’ti. Kāyikakiriyā kiñci kattabbaṃ samuṭṭhāpeti, sayañca samuṭṭhahanaṃ ghaṭanaṃ hotīti sammākammantasaṅkhātā viratipi samuṭṭhānasabhāvā vuttā. Sampayuttadhammānaṃ vā ukkhipanaṃ samuṭṭhāpanaṃ kāyikakiriyāya bhārukkhipanaṃ viya.

又言“如实观察妄念”，义指借正见观察心中妄想，自觉正念觉知无常苦空。与断绝恶口谤语有关，乃斩断此道一切邪恶言语所引毒害。此状与持守正语之行同声相应，称为“具此相者”。肉体动作亦应如此，即内外行为均应无过失，此为善行之具体起现，释为戒行之成全。比作用肉体起动身体动作，比喻心中定正的产生及其具备清净之境。

Assāti yogino. Tasmiṃ sati visujjhanato visuddhibhūtā. Jīvamānassa sattassa, sampayuttadhammānaṃ vā suddhi vodānaṃ, ājīvasseva vā jīvitindriyavuttiyā . Ñāyājīvassa abuddhapaṭikuṭṭhāya sammājīvikāya pavattihetutāya ñāyājīvapavattiraso. Imassa hi pavattito paṭṭhāya micchājīvo na pavattatīti.

“阿赛”（Assa）指修道者。此处因有正念，修习者心清净而得净化。对现生有情之生命，因修如此洁净得生安稳，乃对理智与智慧的状况显现称之为“合适生活者”，意指以正见持戒生活，划分其行为正确而起因果连贯。说不正生活者则非如此。

Sabbākusalaviddhaṃsakopi sammāvāyāmo ujupaṭipakkhadassanavasena kosajjasamucchedako vutto. Saṃkilesapakkhatopi tassa paggaṇhanaṃ paggaho. Kāyādīsu subhādiākārupadhāraṇavasena pavattā subhasaññādipubbaṅgamā akusalakkhandhā micchāsati, tassā viddhaṃsano micchāsativiniddhunano. Asammosoti sammosaviddhaṃsanato tappaṭipakkho. Ārammaṇassa yathāsabhāvasallakkhaṇaṃ upaṭṭhānaṃ. ‘‘Ārakkhapaccupaṭṭhānā’’ti, ‘‘satārakkhena cetasā’’ti (dī. ni. 3.348) ca vacanato visesato sati kusalacittassa ārakkhāti āha ‘‘satiyā saṃrakkhiyamānacittassā’’ti.

所有善果必因正精进而有，称彼精进凭准确内照，能断诸烦恼。于业污秽倾向亦加涵摄，因喜乐之智先行，恶业则依此察觉断除。清净心为善行所护持，守护正念之心似护卫，特殊指正念持护善心如保护。

§563

563.Saccañāṇassāti saccāni ārabbha pavattanakañāṇassa, na paṭivedhañāṇaṃ viya sakideva bujjhati, atha kho punappunaṃ uppajjanato anu anu bodho anubodho, anussavākāraparivitakkadiṭṭhinijjhānakkhantianugato vā bodho anubodho, tadeva ñāṇanti anubodhañāṇaṃ. Na hi taṃ paccakkhato bujjhati, anussavādivasena pana kappanamukhena bujjhati. Kiccatoti parijānanādito. Taṃkiccakaraṇeneva hi pariññeyyādīni viya tānipi tassa pākaṭāni honti. Vivaṭṭānupassanāya hi saṅkhārehi patilīyamānamānasassa uppajjamānaṃ maggañāṇaṃ visaṅkhāraṃ dukkhanissaraṇaṃ ārammaṇaṃ katvā dukkhaṃ paricchindati, dukkhagatañca taṇhaṃ pajahati, nirodhañca sacchikaroti phusati. Ādicco viya pabhāya sammāsaṅkappādīhi saha samuppannaṃ taṃ maggaṃ bhāveti, na ca saṅkhāre amuñcitvā pavattamānena ñāṇena etaṃ sabbaṃ kātuṃ sakkā nimittapavattehi avuṭṭhitattā. Tasmā etāni kiccāni karontaṃ taṃ ñāṇaṃ dukkhādīni vibhāveti tattha sammohanivattanenāti ‘‘cattāripi saccāni paṭivijjhatī’’ti vuttaṃ, ekapaṭivedhenāti adhippāyo.

三谛智慧之起，是对真实的觉知开启，非像初识某事那样浅显明了，而是反复探求而日增深刻。此乃伴随记忆回顾及思维较量所达之见解智慧。此智慧不是间断显现，而是有顺序地渐进而生。谓之“了知”，即深入了解，实为修学者应得之成果。观修修习时，对有为离相的观察，令心分辨苦的来去，识破并除去贪著烦恼，终令涅槃真实成就了知。此涅槃之道随正思维及正精进的同现而生，故非偶然发生。此理成就而后能断除一切业尘，修行者如真心所起，行诸功德。如经中所说，正念持守勤修者能彻底破除烦恼而真正证悟四圣谛，非片面知见，此即四谛全知的含意。该知解乃全面明了苦、集、灭、道四谛的真义，远非表面理解。

Dukkhasamudayampi so passatīti kālantaradassanaṃ sandhāya vuttanti ce? Na, ‘‘yo nu kho, āvuso, dukkhaṃ passati, dukkhasamudayampi so passatī’’tiādinā (saṃ. ni. 5.1100) ekadassino aññattayadassitāvicāraṇāyaṃ taṃsādhanatthaṃ āyasmatā gavampatittherena imassa suttassa ānītattā, paccekañca saccesu dissamānesu aññattayadassanassa yojitattā. Aññathā anupubbābhisamaye purimadiṭṭhassa pacchā adassanato samudayādidassino dukkhādidassitā na yojetabbā siyā. Yojitā ca sā ‘‘yo dukkhasamudayaṃ passati, dukkhampi so passatī’’tiādinā (saṃ. ni. 5.1100). Lokiyaṃ saccañāṇaṃ. Tattha lokiyañāṇe. Pariyuṭṭhānasaṅkhāto abhibhavo pariyuṭṭhānābhibhavo, tassa vasena. Suddhasaṅkhārapuñjamattadassanato sakkāyadiṭṭhipariyuṭṭhānaṃ nivatteti. ‘‘Lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā, sā na hotī’’ti (saṃ. ni. 2.15) vacanato samudayadassanaṃ hetuphalapabandhāvicchedadassanato pariyuṭṭhānābhibhavavasena pavattamānaṃ ucchedadiṭṭhiṃ nivatteti. ‘‘Lokanirodhaṃ kho…pe… passato yā loke atthitā, sā na hotī’’ti (saṃ. ni. 2.15) vacanato nirodhadassanaṃ hetunirodhā phalanirodhadassanato sassatadiṭṭhiṃ nivatteti. Attakārassa paccakkhadassanato maggadassanaṃ ‘‘natthi attakāre, natthi parakāre, natthi purisakāre’’tiādikaṃ (dī. ni. 1.168) akiriyadiṭṭhiṃ pajahati. ‘‘Natthi hetu, natthi paccayo sattānaṃ saṃkilesāya, ahetū appaccayā sattā saṃkilissanti, natthi hetu…pe… visuddhiyā, ahetū appaccayā sattā visujjhantī’’tiādikā (dī. ni. 1.168; ma. ni. 2.101, 227; saṃ. ni. 3.212) ahetukadiṭṭhi ca idha akiriyādiṭṭhiggahaṇeneva gahitāti daṭṭhabbā. Sāpi hi visuddhimaggadassanena pahīyatīti. Dukkhe ñāṇaṃ samudayaphalassa dukkhassa addhuvādibhāvaṃ passatīti phale vippaṭipattiṃ nivatteti.

『苦的生起亦如是被见』者，谓时后观见之。何以故？不是说『汝等如是，若有人见苦，亦见苦之生起』之类（譬如律藏 5.1100）唯有一面之见，非异面之见探讨，为使此意成就，乃由具寿长老瓜牯陀度引此经，且因分别显现于诸实中之异面观察连结而成。否则如初辨说时，前所见未现后苦集生者，苦等诸法之见不应连结也。此连结者，即『若见苦集，亦见苦』类（律藏 5.1100）为世间真实之认识。此世间认识中，作念破坏之执著随缘作念者因缘。由纯净造作蕴集之观察，能破灭我见之执著。『世间集者，若正智慧真实观察，乃世间所无也』（律藏 2.15）之语，意指凭断绝集生因果关系之慧观察，以灭现行之流转执著，即灭见。『世间灭者……若真实观察，在世间亦无是』（律藏 2.15）之语，示意凭断绝灭因果关系之慧观察，破除常见。于自体作业之当见，观瞻此道之谬，谓『无自体作，无他体作，无人为作』（长部律 1.168）而断非作见。『无因，无缘众生之污染，非因非缘，众生不染净』等（长部律 1.168；中部律 2.101, 227；律藏 3.212）言无因见即由此业法无为见所摄持，观察见之理宜取此。此亦由观道之觉见而断除。苦中之智，谓苦果报之苦为异变，断除，谓果之逆转消失也。

Issaro lokaṃ pavatteti sajjeti nivatteti saṃharatīti issarakāraṇino vadanti. Padhānato loko āvi bhavati, tattheva ca patilīyatīti padhānakāraṇino.

世间之主宰推动、兴盛、消退、摧毁，名为诸主宰因。主要因缘生起世间，亦于彼处灭坏，此谓主要因缘。

‘‘Kālo karoti bhūtāni, kālo saṃharatī pajā;

『时令制造诸有，时令摧毁众生；

Kālo sutte jāgarati, kālo hi duratikkamo’’ti. –

时令于觉醒时生，时令真实难逾越。』——

Kālavādino. Kaṇṭakassa tikhiṇabhāvo viya, kapiṭṭhaphalādīnaṃ parimaṇḍalatā viya, migapakkhisarīsapādīnaṃ vicittatā viya ca sabhāveneva loko sambhoti, vibhoti cāti sabhāvavādino. Ādi-saddena aṇūhi loko pavattati, sabbaṃ pubbekatahetu, loko niyato acchejjasuttāvutābhejjamaṇisadiso, na ettha kassaci purisakāroti niyativādino.

时论学者谓，如锐钉之锋利，若圆果实皮之环绕，犹如兽鸟之脚爪奇特，此界自然发生，又自然破灭，自然现象主张者如此。起首之音，因极微细而引发世间起行。诸法因缘从前所起，世间定然如珠般不灭，非谓任一人所作，主张定命者。

‘‘Yadicchāya pavattanti, yadicchāya nivattare;

『若随意起行，则亦随意回归；

Yadicchāya sukhaṃ dukkhaṃ, tasmā yādicchakī pajā’’ti. –

『欲』者，所欲为快乐、所不欲为苦。因此说：『所欲者，是众生。』

Yadicchāvādino, ye adhiccasamuppattivādinoti ca vuccanti. Evamādiakāraṇavādasaṅgaho daṭṭhabbo. Rāmudakaāḷārādīnaṃ viya, arūpaloke nigaṇṭhānaṃ viya ca lokathūpikāyaṃ apavaggo mokkhoti gahaṇaṃ apavaggagāho. Ādi-saddena padhānassa appavatti, guṇaviyuttassa attano sakattani avaṭṭhānaṃ, brahmunā salokatā, samīpatā, saṃyogo, diṭṭhadhammanibbānavādāti evamādīnaṃ gahaṇaṃ daṭṭhabbaṃ. Ettha ca padhānassa appavatti mahatādibhāvena apariṇāmo, anabhibyatti vā. ‘‘Ahamañño, pakati aññā’’ti evaṃ pavattapakatipurisantarajānanena attasukhadukkhamohesu avibhāgaggahaṇe kira nivattite vuttanayena padhānaṃ nappavattati, so vimokkhoti kāpilā. Guṇaviyuttassāti buddhisukhadukkhaicchādosappayattadhammādhammasaṅkhārehi navahi attaguṇehi viyuttassāti kaṇādamatānusārino. Salokatā brahmunā samānalokatā. Samīpatā tassa samīpappavattitā. Saṃyogo tena ekībhāvūpagamanaṃ. ‘‘Indriyatappanaputtamukhadassanādīhi vinā apavaggo natthī’’ti gahetvā tathā pavattanaṃ kāmasukhallikānuyogo. Anasanakesaluñcanāditapacariyāya naggasīlagosīlakukkurasīlādīhi ca attaparitāpanena mokkho hotīti attakilamatho.

所谓『所欲者』者，即被称为『有超生者』的学说，这样的起始原因学说应当被理解为一种总汇。就像罗摩达迦阿阇黎等人那样，或如色界里的那些外道，或作为出世间隐蔽的超越者，这种总汇是一种隐秘的收摄。起始所指称的词汇涵盖广泛，即含有品德相伴自身真实不失的存在，自称为梵天等，与世间同类，临近，有接触，并持有所见真谛涅槃的说法，当如此看待其隐秘收摄。这里起始所指的词不生变化，没有增加或减少。『我他、他我』，如此流转与他异的描述，起于对人的生灭苦乐的无分辨执着之收摄，是说此言不生起，因此称为解脱。所谓品德相伴者，是指精神上为由八种自身品德解脱所远离的生灭苦乐之执著。『与世间同类者』即指与梵天齐同的类属。『临近者』即指临近发生之界。『接触』是说其所达成统一、相合。取『无根感观、面见等无能截断出世间，不能断绝此脱离』为论证，是因依随对欲乐等的追随。由真实忏悔及等诸善行，依止自身觉察致解脱。此即他说法的含义。

Svāyaṃ sabbo micchāgāho saccañāṇe sati patiṭṭhaṃ na labhatīti vuttamevatthaṃ saṅgaṇhanto ‘‘loke lokappabhave’’ti gāthamāhāti.

凡是自起一切错误欲念，因此无法建立于真实认识觉知之上，此是语义所在，故依此归纳曰：「世间生死之中，皆由此起。」

Ñāṇakiccato vinicchayavaṇṇanā niṭṭhitā. · 从智作用之决择释已竟。

§564

564.Sesāsabbadhammāti sesā ekāsīti lokiyadhammā. Ajjhattikabāhiresu dvādasasu āyatanesu kāmabhavavibhavataṇhāvasena dvādasatikā chattiṃsa taṇhāvicaritāni, khuddakavatthuvibhaṅge vā āgatanayena kālavibhāgaṃ anāmasitvā vuttāni. Tadāmasane hi aṭṭhasataṃ honti. Asammissanti ekakattā kenaci asammissaṃ, kuto tadantogadhappabhedoti adhippāyo. Vīmaṃsiddhipādādīnaṃ bodhipakkhiyānaṃ satipi kiccanānatte atthato ekattā sammādiṭṭhiyā saṅgahoti sammādiṭṭhimukhena tadantogadhatā vuttā.

564.所谓余余法者，是指余余即单一法而言，指的是世间法。内外十二处中，因对欲有生灭或存续的渴爱而生的十二种触感及其三十三种渴爱之流转，在稍微分析细节时，加上时间划分而共同表述。于时，是有八百法门。不同法门之间互不干涉，在哪一方面有不同而其他方面不差，正是主张其共存。以圣道三十七遍为根基，根本即为正见之统一，此即为按正见所言的整体统一。

Tayo nekkhammavitakkādayoti lokiyakkhaṇe alobhamettākaruṇāsampayogavasena bhinnā, maggakkhaṇe lobhabyāpādavihiṃsāsamucchedanavasena tayoti ekopi vutto. Esa nayo sammāvācādīsu. Appicchatāsantuṭṭhitānaṃ pana bhāve sammāājīvasambhavato tena tesaṃ saṅgaho daṭṭhabbo. Bhavantarepi jīvitahetupi ariyehi avītikkamanīyattā ariyakantānaṃ sammāvācādisīlānaṃ gahaṇena yena saddhāhatthena tāni gahetabbāni, so saddhāhattho gahito eva hotīti tato anaññāni saddhindriyasaddhābalāni tattha antogadhāni vuttāni. Chando pana saddhānuguṇoti katvā chandiddhipādassāpi tadantogadhatā vuttā. Tesaṃ atthitāyāti saddhindriyasaddhābalachandiddhipādānaṃ atthitāya sīlassa atthibhāvato tividhenāpi sīlena te tayopi gahitāti tattha antogadhā. Cittasamādhīti cittiddhipādaṃ vadati. ‘‘Cittaṃ paññañca bhāvaya’’nti (saṃ. ni. 1.23, 192; peṭako. 22; mi. pa. 2.1.9) hi cittamukhena samādhi vuttoti samādhimukhena cittampi vattabbataṃ arahati. Cittiddhipādabhāvanāya pana samādhipi adhimatto hotīti vīmaṃsiddhipādādivacanaṃ viya cittiddhipādoti avatvā idha ‘‘cittasamādhī’’ti vuttaṃ. ‘‘Pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyatī’’ti (dī. ni. 1.466; 3.359; saṃ. ni. 5.376; a. ni. 3.96; 11.12) vacanato samādhiupakārā pītipassaddhiyo, tasmā samādhiggahaṇena gahitā. Upekkhā pana samādhiupakārakato, taṃsadisakiccato ca. Tasmā samādhisīsena etesaṃ antogadhatā daṭṭhabbā.

所谓三种出离念头，指在世间阶段分别因贪欲断尽、慈爱悲愿等所相应的超越；至于正道阶段，则因断除贪、嗔、痴及伤害之类而分别称为三种出离。此义亦载于正语等经。非贪为戒行中满足者，故此彼之归纳应当被正视。对他人生命缘起而言，圣者虽未涉足俗世，然因持守圣道戒律的正语等，仍应当由信心所持受，并由信心达成聚摄。信心作为助缘，随其依止而表现为不可多得之信根、信力、渴望力。为助益彼皆具之行为功德，故称为持信。由此持信产生的意乐被视作渴望力，称为由信生之力。因依三种力——信力、根力、渴望力之三重帮助，为戒行之益。所谓心之禅定即是指意根力。云：「养心与智慧」者（诸律藏77页、广释22、论藏二之一节），以心为本说定禅定，究竟言之应以禅定为依归。为心根之力增长而禅定更加具足，此即为辨析根力等语句之所指。因心系禅定，故称「心之禅定者」。又云：「身心喜悦而安静，安静者感受快乐，愉悦的心在其中禅定」，此语意指由禅定而生之喜、安，故依禅定而摄持。舍念为禅定之助缘，为为类工作之应行法。由此从禅定的功用为主引申，对上述力量之收摄亦应如此看待。

Antogadhānaṃ pabhedavinicchayavaṇṇanā niṭṭhitā. · 所摄之分别决择释已竟。

§565

565.Bhāroviya dukkhasaccaṃ vighātakattā, saṃharaṇīyavasena vihantabhāvatoti attho. Bhārādānamiva tattha tattha bhave uppajjanakavighātassa hetubhāvato. Bhāranikkhepanamiva pavattidukkhavūpasamabhāvato . Rogo viya, dubbhikkhamiva ca bādhakattā. Roganidānaṃ viya, dubbuṭṭhi viya ca pabhavalakkhaṇattā. Dubbuṭṭhīti ca avassanaṃ vā ativassanaṃ vā. Rogavūpasamo viya, subhikkhamiva ca santilakkhaṇattā, sukhabhāvato. ‘‘Nibbānaṃ paramaṃ sukha’’nti (dha. pa. 203-204) hi vuttaṃ. Bhesajjamiva, suvuṭṭhi viya ca dukkhassa hetupacchedato, tassa ca apagamūpāyabhāvato. Niyyānalakkhaṇañhi maggasaccaṃ. Aniṭṭhabhāvato, sāsaṅkasappaṭibhayato ca dukkhaṃ verivisarukkhabhayaorimatīrūpamaṃ. Veraṃ byāpādo, paccatthikabhāvo vā. Verasamugghāto veravūpasamo mettā. Verasamugghātupāyo saṅgahavatthūni.

565.『负担』是指苦谛的扰乱及可收摄被破坏之性质。犹如承担负担，因世间起苦遮碍而生显赫。负担卸除似苦集灭趋向，正如疾病、饥饿之苦之障碍。依疾病原因及不良心态的惡痞特征为标志，恶痞即是快衰与极端。疾病之除灭及丰饶为安稳之标志，此乃安乐本质。正如经中说：「涅槃是极乐」，其意在是药亦是安业，因除害苦有极为对治手段。正道谛即为放下之法。因不善境遇、忧惧忧愁之故苦为明显难堪之境，犹如江河的险滩。怨恨是指对立、相对之影响。怨恨之消除对应慈心。怨恨灭除的法门为总纲所摄诸法。

Upamāto vinicchayavaṇṇanā niṭṭhitā. · 依譬喻方面的抉择解说已结束。

§566

566.Esa nayo samudayādīsūti atthi cettha samudayo, na ariyasaccaṃ, atthi ariyasaccaṃ, na samudayo, atthi samudayo ceva ariyasaccañca, atthi neva samudayo na ariyasaccanti. Sesasaccadvayepi eseva nayo. Na ariyasaccaṃ pariññeyyapahātabbāsaṅkhataniyyānabhāvābhāvato. Itaraṃ pana ariyasaccadvayanti samudayamaggasaccadvayamāha. Siyā dukkhaṃ saṅkhāradukkhatāya. Tenāha ‘‘aniccato’’ti. Tathattenāti tathasabhāvena, pariññeyyabhāvenāti attho. Etena taṃ ariyasaccadvayaṃ ‘‘siyā dukkhaṃ, na ariyasaccaṃ, siyā ariyasaccaṃ, na dukkha’’nti imamatthaṃ dasseti. Ariyasaccasaddaparā hi dukkhādisaddā pariññeyyādibhāvaṃ vadanti. Teneva ariyasaccasaddānapekkhaṃ dukkhasaddaṃ sandhāya maggasampayuttasāmaññaphaladhammānaṃ ādipadasaṅgaho vutto, ariyasaccasaddāpekkhaṃ pana sandhāya catutthapadasaṅgaho.

566.此“因缘及其余”等，是指“因缘”，这里论述的是：有“因缘”，却非圣谛；有“圣谛”，却无因缘；即因缘与圣谛皆有；又两者俱无。此乃余谛（二谛）之分别。非圣谛不应被了知，因其缺乏分别断除的性质。然而他处谓圣谛为二，即因缘谛与道谛。因缘谛为苦，因其蕴缘苦身而起。因此称之为“无常”，此处“实如”之义为“依本性”，又称“了知之相”。由此显明此二圣谛义，即“有苦非圣谛、有圣谛非苦”。圣谛一词本具所观知诸苦等意。正因如此，针对圣谛之言，论述以苦等为前导基础的集灭道四谛组合，或以道谛为基础的第四谛组合。

Sabbākārenāti sabbappakārena. Yathā maggasampayuttadhammādayo ekaṅgavikalā, evaṃ ahutvā sabbaṅgayogena dukkhatāya ceva ariyasaccatāya cāti attho. ‘‘Upādānakkhandhapañcaka’’nti vutte taṇhāyapi saṅgaho siyāti taṃnivattanatthaṃ ‘‘aññatra taṇhāyā’’ti vuttaṃ tassā visuṃ ariyasaccabhāvato. Samudayādīsu avasesakilesādayo pabhavaṭṭhena samudayo, na ariyasaccaṃ suttantasaṃvaṇṇanā ayanti katvā . Nirodho ariyasaccaṃ, na samudayo. Itaraṃ pana ariyasaccadvayaṃ siyā samudayo attano phalassa paccayaṭṭhena, na pana yassa pahānāya bhagavati brahmacariyaṃ vussati tathattena, sabbākārena pana taṇhāsamudayo ceva ariyasaccañca. Maggasampayuttadhammā, sāmaññaphalāni ca yassa pahānāya bhagavati brahmacariyaṃ vussati tathattena neva samudayo, na ariyasaccaṃ. Saṅkhāranirodho, nirodhasamāpatti ca nirodho, na ariyasaccaṃ. Samudayo ariyasaccaṃ, na nirodho. Itaraṃ pana ariyasaccadvayaṃ siyā nirodho khaṇanirodhasabbhāvato, na pana yassa sacchikiriyāya bhagavati brahmacariyaṃ vussati tathattena. Sabbākārena pana asaṅkhatā dhātu nirodho ceva ariyasaccañca. Sesaṃ vuttanayameva. Ariyamaggato aññāni maggāni maggo, na ariyasaccaṃ. Nirodho ariyasaccaṃ, na maggo. Itaraṃ pana saccadvayaṃ siyā maggo bhavagāminipaṭipadābhāvato, na pana yassa bhāvanāya bhagavati brahmacariyaṃ vussati tathattena, sabbākārena pana nirodhagāminipaṭipadā maggo ceva ariyasaccañca. Sesaṃ vuttanayameva.

“诸法悉皆”指全体方面。譬如集灭道诸法只分别为一，而非分散。如是，合诸要素共集成苦与圣谛。“执五取蕴”者，其执集于渴爱，故明说“唯独渴爱”。因缘生起等系烦恼之集，非圣谛乃依经文释义所称。灭谛为圣谛，非集谛。然他处圣谛说为集因自己果之先行，非持戒得道之依。通说渴爱之生亦为圣谛。得道所缘法诸圣谛诸果，非集亦非圣谛。行灭止等灭，非圣谛。所谓集谛为圣谛，非灭谛。另一说为灭谛是转瞬止灭故，非持戒得道所缘。总之，名为灭法的无余界灭亦为圣谛。余圣谛亦称道谛诸道不同于灭，灭谛是圣谛非道。又道谛者因果修行道缺乏持戒得道所缘，然依于灭向修行道，唯此道谛。此即总说。

Catukkato vinicchayavaṇṇanā niṭṭhitā. · 依四法组方面的抉择解说已结束。

§567

567.Suññānīti vedakādīhi bāhirakaparikappitehīti adhippāyo. Dukkhañhi vedanīyampi santaṃ vedakarahitaṃ, kevalaṃ pana tasmiṃ attano paccayehi pavattamāne dukkhaṃ vedetīti vohāramattaṃ hoti. Esa nayo itaresupi.

567.“空”者指感受等之外在假设。苦虽为应当受者，但感受者无余，乃仅对依缘起之苦有所觉知，此仅以教诲为限，亦适用于他种。

‘‘Dukkhamevā’’ti avadhāraṇena nivattitamatthaṃ dassetuṃ ‘‘na koci dukkhito’’ti vuttaṃ. Kiriyāva vijjatīti samudayasaccaṃ sandhāya vadati. Purimasaccadvayassa vipākavaṭṭakammavaṭṭasaṅgahato kārakassa vā dukkhasaccasabhāvamāha. Kātabbāpi hi kiriyā kārakarahitā kevalaṃ attano paccayehi tāya pavattamānāya dukkhasaññite dhammappabandhe kiriyaṃ karotīti vohāramattaṃ hoti. Nibbutagamakesupi eseva nayo. ‘‘Maggo atthī’’ti vattabbe ‘‘maggamatthī’’ti okārassa abhāvo katoti daṭṭhabbaṃ. Gamakoti nibbutiṃ gantā.

“唯有苦”此摄义显现为“无人苦恼”的声明。谓有行为故，遂说集圣谛。因过往因果循环故摄苦谛本体。亦称行为乃由该因缘持续之发生，唯觉受苦识之境界，行由此而生。涅槃者亦同理。“有道”是说话内容，“无道理”谓摆脱此义。所谓道行者即指涅槃。

Kilesāsucipaggharaṇaṭṭhena sāsavatā asubhatāti katvā anāsavattā nirodhamaggā subhā eva. Dukkhādīnaṃ pariyāyena samudayādibhāvo ca atthi , na pana nirodhabhāvo, nirodhassa vā na dukkhādibhāvoti nirodhāvasesattayānaṃ na aññamaññasamaṅgitāti āha ‘‘nirodhasuññāni vā’’tiādi.

由烦恼之浊染遮蔽称为有垢，反之无垢即无漏道灭清净。由苦等之因缘有集灭三相，然无灭性，不构成除苦之灭及无苦相。“空灭”等言废除苦集，为结果级实相，无互相混替。

Samudaye dukkhassābhāvatoti ponobhavikāya taṇhāya punabbhavassa abhāvato. Yathā vā pakativādīnaṃ vikārā avikāribhāvato, pubbe patipalīnā ca pakatibhāveneva tiṭṭhanti, na evaṃ samudayasampayuttampi dukkhaṃ samudayabhāvena tiṭṭhatīti āha ‘‘samudaye dukkhassābhāvato’’ti . Magge ca nirodhassa abhāvatoti sambandho. Yathā avibhattehi vikārehi mahāhaṅkāratammattavisesindriyabhūtavisesehi pakatibhāveneva ṭhitehi pakati sagabbhā icchitā pakativādīhi, evaṃ na phalena sagabbho hetūti attho. ‘‘Dukkhasamudayānaṃ nirodhamaggānañca asamavāyā’’ti etaṃ vivaranto āha ‘‘na hetusamavetaṃ hetuphala’’ntiādi. Tattha ‘‘idha tantūsu paṭo, kapālesu ghaṭo, bīraṇesu kaṭo dvīsu aṇūsu dviaṇuka’’ntiādinā idha vuddhivohārajanako avisuṃ siddhānaṃ sambandho samavāyo, tena samavāyena kāraṇesu dvīsu aṇūsu dviaṇukaṃ phalaṃ samavetaṃ ekībhūtamiva sambaddhaṃ, tīsu aṇūsu tiaṇukanti evaṃ mahāpathavīmahāudakamahāaggimahāvātakkhandhapariyantaṃ phalaṃ attano kāraṇesu samavetanti samavāyavādino vadanti. Evaṃ pana vadantehi aparimāṇesu kāraṇesu mahāparimāṇaṃ ekaṃ phalaṃ samavetaṃ attano antogadhehi kāraṇehi sagabbhaṃ asuññanti vuttaṃ hoti. Evamidha samavāyābhāvā phale hetu natthīti hetusuññaṃ phalanti attho.

集无苦相，谓非复有欲爱之生轮。譬如定见论者之差异，习见未受破坏，则依旧立言，与集缘苦相不合，谓“集无苦相”。灭性无相谓无关联。譬如多种烦恼质相不一，某些伴有侵害，他者无，亦无因缘果相合同，谓“无因果配合”。例如“一处有火，一处有烟”诸处互相不依，而归于全体，谓因果非同质而互通。如此争辩中，一切因缘众多，果报亦甚巨，然果与因不空，与众因结合如一整体，谓因果结合论。亦谓众多因而致一果，非空相。此乃不以果空而论因空，此义旨在断言若无因，则果不存在。

Suññato vinicchayavaṇṇanā niṭṭhitā. · 依空方面的抉择解说已结束。

Iti magganiddesakathāvaṇṇanā. · 以上为道之阐释论的注释。

Ekavidhādivinicchayakathāvaṇṇanā一类等抉择论的注释。

§568

568.Pavattibhāvatoti saṃsārassa pavattibhāvato. Catuāhārabhedatoti catuāhārappaccayavisesato. Etena cattāro kabaḷīkārādiāhāravisese, ajjhoharaṇīyavatthu, saḷāyatana, avijjā, abhisaṅkhārasaṅkhāte tappaccayabhūtadhammavisese ca saṅgaṇhāti , ojaṭṭhamakarūpa, vedanā, paṭisandhiviññāṇa, nāmarūpasaṅkhāte tannibbattadhammavisese ca.

“Pavattibhāvatoti”者，指轮回的流转性质。因轮回有流转的本质。所谓“四饮食之别”，是指四种饮食的依缘差别。由此摄受四者：作恶者等饮食的差别，诱导之因缘，六处，愚痴，依思维身行的习气因缘差别，共计涵摄。又如粗恶语、感受、续识、名色等众因缘生起法的差别。

Pavattakabhāvato pavattidukkhassa. Rūpābhinandanādibhedo rūpakkhandhādiabhinandanabhedo, rūpārammaṇādivasenāpīti vadanti. Rūpataṇhādīnaṃ paccekaṃ anekabhedattā cha taṇhākāyā, tesaṃ bhedato.

依流转的性质，是流转苦。色的爱乐等差别，是指色蕴等爱乐的差异。言色以色境界等为所缘。由色等贪爱分别出许多种类及形态，基于其分类。

Upādānehi upādīyatīti upādi, upādānakkhandhapañcakaṃ. Tannissaraṇabhūtaṃ nibbānaṃ, tassa vūpasamo taṃsantīti katvā tassa yāva pacchimaṃ cittaṃ, tāva sesataṃ, tato paraṃ anavasesatañca upādāya saupādisesanibbānadhātu, nirupādisesanibbānadhātūti dvidhā voharīyati. Yathā cāyaṃ bhedo vohārato, evamitarepīti te katipaye dassetuṃ ‘‘tividho’’tiādi vuttaṃ. Aññathā ekassa sato nibbānassa kuto bhedoti.

谓因贪著而起，为贪著。五蕴贪著为因。其熄灭即为涅槃，其止息称为顿灭。心于此法相续，故有由余留及非余留二种涅槃。依此区分禅法，凡有“分别三种”之说。若非如此，如何能谓一心涅槃有别？

Samathavipassanābhedatoti ettha sammādiṭṭhisammāsaṅkappā vipassanā, itare samathāti vadanti. Sīlampi hi samathassa upakārakattā samathaggahaṇena gayhatīti tesaṃ adhippāyo. Atha vā yānadvayassa vasena laddho maggo samatho vipassanāti āgamanavasena vuttoti daṭṭhabbo. Ayanti ariyamaggo. Sappadesattāti sīlakkhandhādīnaṃ ekadesattāti attho. Ekadeso hi padissati avayavabhāvena apadisīyatīti padeso, attano samudāyaṃ pati saha padesenāti sappadesoti vuccati yathā ‘‘sanidassanā dhammā’’ti (dha. sa. dukamātikā 9), sīlakkhandhādayo ca sabbalokiyalokuttarasīlādisaṅgāhakā, ariyamaggo lokuttaro evāti tadekadeso hoti.

止与观无别者，此指正见、正思惟即为观，余为止。戒法亦是助止，止以摄取为本。亦说双行并行名止观，属于经典而非传说。此为圣法。所谓相契合，即戒蕴等的合和。其合称为“契合”，以自家集合相配合，如“示现法”等。戒蕴等为世俗及出世间戒行之总称，此圣道超越世俗，故合称一契合。

Sajātitoti samānajātito, vacīduccaritaviratiādibhedesu samānāya sīlajātiyāti attho.

“同类”，谓不善语止等诸别，属同一戒类之义。

Onatasahāyo viya vāyāmo paggahakiccasāmaññato. Aṃsakūṭaṃ datvā ṭhitasahāyo viya sati apilāpanavasena niccalabhāvakaraṇasāmaññato. Sajātitoti savitakkasavicārādibhedesu samānāya samādhijātiyāti attho. Kiriyatoti samādhianurūpakiriyato. Tato eva hi ‘‘cattāro satipaṭṭhānā samādhinimittā, cattāro sammappadhānā samādhiparikkhārā’’ti (ma. ni. 1.46) sativāyāmānaṃ samādhissa nimittaparikkhārabhāvo vutto.

如手臂助力般努力，给以支撑。比喻如菴萨山，给予支助、止息不当言辞和不动者。所谓同类，指智思分别等差异之中同属一禅法之性。所谓功用，指随禅相应的行为。法句经云：“四念处为禅之象，四正勤为禅之辅”，禅定中的象与辅即指功用之义。

Ākoṭentena viyāti ‘‘aniccaṃ anicca’’ntiādinā paññākiccasadisena kiccena samantato koṭentena viya, ‘‘aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhenā’’tiādinā (paṭi. ma. 1.48) parivattentena viya ca ādāya ūhitvā dinnameva paññā paṭivijjhati. Dvinnaṃ samānakālattepi paccayabhāvena sammāsaṅkappassa purimakālassa viya niddeso kato. Sajātitoti ‘‘dukkhe ñāṇa’’ntiādīsu (saṃ. ni. 5.8) samānāya paññājātiyā. Kiriyatoti ettha paññāsadisaṃ kiccaṃ ‘‘kiriyā’’ti vuttaṃ, pubbe pana samādhiupakārakaṃ tadanurūpakiccanti ayamettha viseso.

如加束数（Ākoṭena）以外，更广义地说，“无常无常”等含有智慧作用的活动，以各种束数般多的方式存在。又如“无常缘灭，无常令人恐惧”等说法，则是以转动般的表达，摄取并提示每日断观智慧的容易生起。这里二者同时存在的情形，因缘关系，就如对正思惟前期的说明。所谓“同类”，即指“苦的认识”等相似的智慧类别。所谓“作用”，于此指类似智慧善法的行为，“作用”一词，早先曾作为提高禅定的辅助之用，与此有所应对，故此处用语有其特殊意义。

‘‘Sabbaṃ , bhikkhave, abhiññeyya’’nti (saṃ. ni. 4.46) vacanato cattāripi abhimukhaṃ paccakkhato ñātabbāni, abhivisiṭṭhena vā ñāṇena ñātabbānīti abhiññeyyāni.

“一切，布施者，应得了知”，这句话中有四类应当直接正见反观的对象，即目睹了实际的、以超越般的智慧照见的诸法，即称为“应得了知”。

§569

569.Aññamaññaṃ sabhāgānīti aññamaññasamānabhāgāni, sadisarūpānīti attho.

“各自分部”，意指彼此分别归属、但性质相同的部分。又“类似形态”，即指其中具有相应共同性质的含义。

Durabhisambhavataranti abhisambhavituṃ sādhetuṃ asakkuṇeyyataraṃ, sattivighātena duradhigamanti attho. Asananti kaṇḍaṃ. Atipāteyyāti khipeyya. Koṭiyāti kaṇḍassa koṭiyā vālaggena. Koṭinti vālasseva koṭiṃ. Paṭivijjheyyāti paṭimukhabhāvena vijjheyya.

所谓“难以修成”，意指因障碍众多而无法完成，意即因众多烦恼而难以获得成功。所谓“非存在”，是指断绝、缺失之义。所谓“应快速减少”，意指应迅速消减。所谓“束缚”，是指某种约束或捆绑。所谓“加束缚”，乃以绳索绑定约束之意。所谓“绳索”，乃是细绳之意。所谓“当密切察知”，即当面察见、识别。

Bādhakapabhavasantiniyyānalakkhaṇehi vavatthānaṃ salakkhaṇavavatthānaṃ. Duravagāhatthena gambhīrattāti oḷārikā dukkhasamudayā. Tiracchānagatānampi hi dukkhaṃ, āhārādīsu ca abhilāso pākaṭo. Pīḷanādiāyūhanādivasena pana ‘‘idaṃ dukkhaṃ, idamassa kāraṇa’’nti yāthāvato ogāhituṃ asakkuṇeyyattā gambhīrā. Saṇhasukhumadhammattā nirodhamaggā sabhāvato eva gambhīraṭṭhena duravagāhā. Teneva uppanne magge natthi nirodhamaggānaṃ anavagāhoti. Nibbānampi maggena adhigantabbattā tassa phalanti apadisīyatīti āha ‘‘phalāpadesato’’ti. Vuttañhetaṃ ‘‘dukkhanirodhe ñāṇaṃ atthapaṭisambhidā’’ti (vibha. 719). Maggopi nirodhassa sampāpakabhāvato ‘‘hetū’’ti apadisīyatīti āha ‘‘hetuapadesato’’ti. Vuttampi cetaṃ ‘‘dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā’’ti (vibha. 719).

此处是有碍之因果、存在各种生起隐兆迹象的详尽陈述。所谓“坚固之处”，意指由深层痛苦因缘所成之苦海。虽然痛苦同样存在于他方异类境界，及物质形态等处，但因对诸苦及根本苦因的彻底洞察难以即刻实现，因此对此苦苦、其因深刻而难以深入。因不实事求是的僵硬执着而难以实现灭道。由此生起之道途未生，故谓之无由入道。涅槃亦应凭道达到，并以此成果为证故谓之“已证成果者”。经论中称作“于苦灭中见识清净醒悟”。道亦因成灭之因而被称为“缘起因”，亦称“缘起由”。经论中亦说“了解通达苦灭道行之智慧清净”，以此说明道义。

Iti evaṃ pakārehīti iti vijaññāti sambandho. Tattha itisaddena vijānanakkamaṃ dasseti. Evaṃ pakārehīti evaṃ-saddena vijānanakāraṇabhūtena eva.

如此称述之，即谓“意识依止之关系”。其中“如此”二字显明意识行为的种类。依法如此称述，指示以此词带出意识之成因及条件。

Sabhāgavisabhāgatovinicchayavaṇṇanā niṭṭhitā. · 依同分与异分方面的抉择解说已结束。

Indriyasaccaniddesavaṇṇanā niṭṭhitā. · 根与谛之解说的阐释已完毕。

Iti soḷasamaparicchedavaṇṇanā. · 如是第十六章的阐释。