21. Paṭipadāñāṇadassanavisuddhiniddesavaṇṇanā · 21. Paṭipadāñāṇadassanavisuddhiniddesavaṇṇanā
21. Paṭipadāñāṇadassanavisuddhiniddesavaṇṇanā21. 道智见清净之解释
Upakkilesavimuttaudayabbayañāṇakathāvaṇṇanā离随烦恼生灭智之论述
§737
737. Vipassanācārassa matthakappattiyā saṅkhārupekkhāñāṇaṃ sikhāppattā vipassanā. Sikhāppatti panassa udayabbayañāṇādīnaṃ attaṭṭhamānaṃvasena jātāti āha ‘‘aṭṭhannaṃ pana ñāṇānaṃ vasena sikhāppattā vipassanā’’ti. Oḷārikoḷārikassa saccapaṭicchādakamohatamassa vigamanena saccappaṭivedhānukūlattā ‘‘saccānulomikañāṇa’’nti anulomañāṇamāha. Tāni pana ñāṇāni sarūpato dassetuṃ ‘‘aṭṭhannanti cā’’tiādi āraddhaṃ. Tattha udayabbayadassanena saṅkhārānaṃ aniccalakkhaṇaṃ, tadanusārena itaralakkhaṇāni ca vibhāventīyeva udayabbayānupassanā pavattatīti katvā ‘‘vīthipaṭipannavipassanāsaṅkhātaṃ udayabbayānupassanāñāṇa’’nti vuttanti keci. Tayidaṃ tassa sabbaso tīraṇapariññābhāvameva maññamānehi vuttaṃ. Kiñcāpi hi udayabbayañāṇaṃ tīraṇapariññantogadhameva, udayabbayādīnaṃ pana jānanaṭṭhena, paccakkhato dassanaṭṭhena ca ñāṇadassanāni, udayabbayañāṇādīni. Tāniyeva paṭipakkhato visuddhattā ñāṇadassanavisuddhi, sā eva ariyamaggo paṭipajjati etāyāti paṭipadā cāti paṭipadāñāṇadassanavisuddhīti vuttaṃ. Taṃ pana uppannamattaṃ appaguṇaṃ sandhāya vuttaṃ. Paguṇañhi niccasaññādipahānasiddhiyā pahānapariññāya adhiṭṭhānabhūtaṃ. Yato tadavigamena aṭṭhārasasu mahāvipassanāsu ekaccā adhigatā eva honti. Na hi udayabbayānaṃ paccakkhato paṭivedhena vinā sāmaññākārānaṃ tīraṇamattena sātisayaṃ paṭipakkhapahānaṃ sambhavati. Asati ca paṭipakkhapahāne kuto ñāṇādīnaṃ vajiramiva avihatavegatā, tikhiṇavisadāditā vā. Tasmā paguṇabhāvappattaṃ udayabbayañāṇaṃ pahānapariññāpakkhiyameva daṭṭhabbaṃ. Sabbasaṅkhārānaṃ bhaṅgasseva anupassanā bhaṅgānupassanā, tadeva ñāṇaṃ bhaṅgānupassanāñāṇaṃ. Yathābhūtadassāvī bhāyati etasmāti bhayaṃ, tebhūmakadhammā, tesu bhayato upaṭṭhitesu bhāyitabbākāragāhiñāṇaṃ bhayatupaṭṭhānañāṇaṃ. Muñcituṃ icchatīti muñcitukamyaṃ, cittaṃ, puggalo vā, tassa bhāvo muñcitukamyatā , tadeva ñāṇaṃ muñcitukamyatāñāṇaṃ. Puna paṭisaṅkhānākārena pavattaṃ ñāṇaṃ paṭisaṅkhānupassanāñāṇaṃ. Nirapekkhatāya saṅkhārānaṃ upekkhanavasena pavattañāṇaṃ saṅkhārupekkhāñāṇaṃ. Tasmāti yasmā upakkilesavimuttaṃ udayabbayañāṇādinavavidhañāṇaṃ paṭipadāñāṇadassanavisuddhi, tasmā.
737. 观行的本源成就中，修习散法恒观察智即为修习内观。此处所谓的修习，是以诸起灭之智等为依止，故称之为 "以诸起灭诸智为依止而成的修习内观"。因烦恼之大蔽障，分别实相已断，故适应实相了知，称之为“顺实相智”，又称顺理智。以上种种智悉皆缘对诸法如其所是而观察，故说“起灭乃八”等起，作为起趣之端。于此,通过起灭显现，观察诸行之无常特性，以及随之彰显的其他特性，持续以无常与起灭相继观察，即所谓“依观起灭的内观智”，此说见于某些论中。此为觉知通达之全面真解所根本见解。亦须知起灭之智乃深入真知所达境界，起灭诸智之所以生发，乃如实呈现不同相对之境，故有知见显现，谓之起灭诸智系。于彼相对所观境界，若修持纯净，则此见智亦得具足。此即圣道由见知、智识而成。因此谓此为“知见之道”、即精进修习之道。此观智最初发起量极少，实为初步不纯状态。此不纯，是由断常见等所起放弃，此放弃于心中确立故名坚持。因其趋向，而有十八种大内观，仅有少数可得。无由观察起灭智之对治，如此一般无常法之断除，难以决定断除修习。若无实断除，何来如坚石难摧之知见、锐利明晰？因此，因有缺陷而得起灭智，应属放弃住持之知，宜将其视为放弃的坚固支持。所有行如碎裂而观，此为碎裂观察，所知即是碎裂观察智。如实了见必生畏惧，此畏生于根本法，自守根本法而生的畏怖保持之智，即惧怖保持智。欲舍者，名为舍心、人，所生舍心之特定知，谓舍心特知。又因缘起而生的知，即起缘观察智。因平等观诸行，名为行等观恒等智。由此，因为心离贪著，起灭等知之生起，从无漏起止观察的知见得成清净，因此得见道之成就，证得见智及所见之智现前。不纯者，谓由永断常见等而起悟舍等之定，故名为放弃。若无其道理，第十八重大内观中仅少部分可成就。无由对治起灭等智之观察，断除一切通有之恒相，难证发挥。若通假无断，然断除如何能如坚石一般锐利透彻？故出此退藏之起灭智，仅属放弃之知。诸行如破碎观之，为破碎观知。实证如实见故生畏怖，谓畏怖。为根本法，须于畏法中保持，此畏保持智。欲舍者谓舍心，所生舍心之智为舍心知。起缘观察智称起缘观察贯通智。行等恒等知，谓无分别观等智。由此缘故起灭诸智因心离染得清净，故谓成道得见，谓见智与所见智皆现前。此为修行之道。
§738
738.‘‘Upakkilesavimutta’’nti visesanena vibhāvitamatthaṃ anavabujjhanto codako ‘‘puna udayabbayañāṇe yogo kimatthiyo’’ti pucchati. Tattha kimatthiyoti kiṃ payojano niratthako, pageva nibbattitattā pakkassa pacanaṃ viyāti adhippāyo. Atha vā lakkhaṇasallakkhaṇādihetupaṭipāṭiggahaṇavasena tamatthaṃ ñāpetukāmo ācariyova kathetukamyatāvasena ‘‘kimatthiyo’’ti pucchati. Lakkhaṇasallakkhaṇatthoti aniccādilakkhaṇānaṃ sammadeva upadhāraṇattho. Tattha kāraṇaṃ dassento ‘‘udayabbayañāṇaṃ hī’’tiādimāha. Nanu ca udayabbayañāṇaṃ nāma saṅkhārānaṃ udayabbayameva passati, na aniccādilakkhaṇattayaṃ, tena kathaṃ aniccatādilakkhaṇattayasallakkhaṇaṃ hotīti? Na kho panetaṃ evaṃ daṭṭhabbaṃ ‘‘udayabbayañāṇaṃ lakkhaṇattayavisayaṃ hotī’’ti. Udayabbaye pana paṭividdhe aniccalakkhaṇaṃ pākaṭaṃ hutvā upaṭṭhāti. Tato ‘‘yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā’’ti (saṃ. ni. 3.15; 45, 77; 4.1, 4; paṭi. ma. 2.10) itaralakkhaṇampi. Atha vā udayabbayaggahaṇena hutvā abhāvākāro, abhiṇhasampaṭipīḷanākāro, avasavattanākāro ca vibhūtataro hotīti kāraṇabhāvena udayabbayañāṇe yogassa lakkhaṇattayasallakkhaṇatthatā veditabbā, na sammukheneva. Heṭṭhāti maggāmaggañāṇadassanavisuddhito heṭṭhā. Tañhi obhāsādiuppattihetutāya tikkhaṃ visadaṃ hutvā pavattampi diṭṭhiādīhi upakkiliṭṭhattā kuṇṭhaṃ avisadameva jātaṃ. Tenāha ‘‘dasahi…pe… nāsakkhī’’ti.
738.“离染”一词未被明了解释者，便提出疑问："那么起灭智的结合点究竟为何？"所谓为何，即意指其作用何在、无用之处、甚或只是一时点燃的炬火。又或为了确证标识学理之因果体系，以便使法义明确，经师们欲进一步说明“为何”，乃向导师询问。所指标识乃无常等三法的真实标识。基于此，导师答曰：“起灭智是蔽障之智”，以此为因。岂非起灭智只见起灭而非无常三相？故此若是仅见起灭，则如何能作无常等相的标识呢？毋庸置疑，应当明了观看的是“起灭智正是属于标识相体之所缘”。起灭智观察起灭的无常特性乃明显显现。随后伴随“无常即是苦，苦即是无我”之理，以及其他相续特性。起灭智的承接，使无常异常清楚而显现，且常以无常异相的因缘为缘起。由此起灭智之所观察，乃于状况存在、消失、有染迫扰及纵横管治上，渐进且更具显义者。唯其因缘故，应视起灭智与其所缘相的标识特性相应，而非一视同仁看待。此下文所谓“道之所依”出于观察之成就。紧接着现象生起缘起的明晰而生起，观察涵盖执见混淆，导致见失偏离。使见解模糊不清，因而产生如“十……不能作证”等论断。
§739
739.Amanasikārāti hetumhi nissakkavacanaṃ. ‘‘Kissa amanasikārā’’ti hi idaṃ ‘‘kena paṭicchannattā’’ti pucchitassa paṭicchādakassa hetupucchā. Santatiyā hissa paṭicchannattā aniccalakkhaṇaṃ na upaṭṭhāti, sā ca santati udayabbayāmanasikārena paṭicchādikā jātā. Iriyāpathehi paṭicchannattā dukkhalakkhaṇaṃ na upaṭṭhāti, te ca iriyāpathā abhiṇhasampaṭipīḷanāmanasikārena paṭicchādakā jātā. Ghanena paṭicchannattā anattalakkhaṇaṃ na upaṭṭhāti, te ca ghanā nānādhātuvinibbhogāmanasikārena paṭicchādakā jātāti. Udayabbayaṃ passato na udayāvatthā vayāvatthaṃ pāpuṇāti, vayāvatthā vā udayāvatthaṃ. Aññova udayakkhaṇo, aññova vayakkhaṇoti ekopi dhammo khaṇavasena bhedato upaṭṭhāti, pageva atītādikoti āha ‘‘udayabbayaṃ pana…pe… upaṭṭhātī’’ti. Tattha santatiyā vikopitāyāti pubbāpariyena pavattamānānaṃ dhammānaṃ aññoññabhāvasallakkhaṇena santatiyā ugghāṭitāya. Na hi sammadeva udayabbayaṃ sallakkhentassa dhammā sambandhabhāvena upaṭṭhahanti, atha kho ayosalākā viya asambandhabhāvenāti suṭṭhutaraṃ aniccalakkhaṇaṃ pākaṭaṃ hoti.
739.“无念”是无缘无着之意。问曰“何谓无念？”即问因何被隐藏。此处所指的隐藏，乃为不断常相所不显现。此隐藏，因不断存在的起灭无念而生。若依感官道理论，隐藏不显苦相，此等感官道理同样因烦恼迫扰无念而生隐藏。因浓厚故障隐藏，无我相不显，此等障碍因众多根源而起，故此隐藏产生。观见起灭，即起灭现象并非始终存在，且有消失，或消失有其反复。故谓起灭时刻或消失时刻，此一法则，故说“起灭等观察显现”。其中隐藏的起灭相，对应前后变化法的相对性质。隐藏乃因法间相互区别而起混淆。若无真正理解起灭三相的因缘，难以真正符合法性的关系。因缘纷繁复杂，故起灭不见其法则，被误以为无常标识未明。
Abhiṇhasampaṭipīḷanaṃ manasi katvāti yathāpariggahitaudayabbayavasena saṅkhārānaṃ nirantaraṃ paṭipīḷiyamānataṃ vibādhiyamānataṃ manasi karitvā. Iriyāpathe ugghāṭiteti iriyāpathe labbhamānadukkhapaṭicchādakabhāve ugghāṭite. Ekasmiñhi iriyāpathe uppannassa dukkhassa vinodakaṃ iriyāpathantaraṃ tassa paṭicchādakaṃ viya hoti, evaṃ sesāpīti iriyāpathānaṃ taṃtaṃdukkhapaṭicchādakabhāve yāthāvato ñāte tesaṃ dukkhapaṭicchādakabhāvo ugghāṭito nāma hoti saṅkhārānaṃ nirantaraṃ dukkhābhitunnatāya pākaṭabhāvato. Tenāha ‘‘dukkhalakkhaṇaṃ yāthāvasarasato upaṭṭhātī’’ti. Nānādhātuyoti nānāvidhā pathavīādidhātuyo nānāvidhe sabhāvadhamme. Vinibbhujitvāti ‘‘aññā pathavīdhātu, aññā āpodhātū’’tiādinā, ‘‘añño phasso, aññā vedanā’’tiādinā ca visuṃ visuṃ katvā. Ghanavinibbhoge kateti samūhaghane, kiccārammaṇaghane ca pabhedite. Yā hesā aññamaññūpatthaddhesu samuditesu rūpārūpadhammesu ekattābhinivesavasena aparimadditasaṅkhārehi gayhamānā samūhaghanatā, tathā tesaṃ tesaṃ dhammānaṃ kiccabhedassa satipi paṭiniyatabhāve ekato gayhamānā kiccaghanatā, tathā sārammaṇadhammānaṃ satipi ārammaṇakaraṇabhede ekato gayhamānā ārammaṇaghanatā ca, tā dhātūsu ñāṇena vinibbhujitvā dissamānā hatthena parimajjiyamāno pheṇapiṇḍo viya vilayaṃ gacchanti, ‘‘yathāpaccayaṃ pavattamānā suññā ete dhammā dhammamattā’’ti anattalakkhaṇaṃ pākaṭataraṃ hoti. Tena vuttaṃ ‘‘nānādhātuyo…pe… upaṭṭhātī’’ti.
740. 加害迫扰者是指，在心中修持如实观起灭行时，诸行在内心不断受苦、被缠绕而分别。所谓“感官道理之否显”，即于感官道理得见的痛苦观察内观。于一感官之中所生之痛苦，缘感官之间之痛苦缘起而互续，其关系如同痛苦的因果，依此原因使诸行持续为痛苦缠绕状况所显露。此即意义中所说“痛苦特性恰如其势显现”。所谓众多根源，指各种土地、水、火、风等元素，各具其体性。所谓分解，是指分别不同土地之元素、不同水之元素，及分别各种身心感受。所谓群体结合，是指多种元素整体结合。在一实体中，各类色法及无色法因执着相随而聚合结聚为体。施行者以手抚摩含有这些相聚如泡沫之物，其崩散即显无我特性愈加明白。因此，可观察到“各种法因缘现出空性”，表现无我标识的清楚现象。此谓“众元素所现之法均存在。”
§740
740. Dhuvabhāvapaṭikkhepato na niccanti aniccaṃ, khandhapañcakaṃ. Yathāha ‘‘rūpaṃ kho, rādha, aniccaṃ, vedanā… saññā… saṅkhārā… viññāṇaṃ anicca’’nti (saṃ. ni. 3.172). Tattha kāraṇaṃ vadanto ‘‘uppādavayaññathattabhāvā’’ti āha. Uppādo nibbattilakkhaṇaṃ, vayo vipariṇāmalakkhaṇaṃ, aññathattaṃ jarā, tesaṃ sabbhāvatoti attho. Hutvā abhāvatoti uppajjitvā vinassanato. Ettha ca purimena jātijarāmaraṇasabbhāvato aniccanti dasseti, dutiyena pākabhāvaviddhaṃsābhāvato. Yassa bhāvena khandhapañcakaṃ ‘‘anicca’’nti vuccati, taṃ aniccalakkhaṇanti dassetuṃ ‘‘uppādavayaññathatta’’ntiādi vuttaṃ. Tena hi taṃ ‘‘anicca’’nti lakkhīyati. Ākāravikāroti ākāravikati. Abhāvākāro hi vikatirūpena labbhati, virūpattā na uppādākāro. Ākāravikāroti vā ākāraviseso. Hutvā abhāvo hi pākabhāvato bhinno viddhaṃsābhāvattā tattha ca aniccalakkhaṇaṃ niruḷhaṃ. Aniccākāro hi dukkhānattākārehi viya uppādākārato ca visiṭṭho. Tathā hi saddassa viddhaṃsābhāvo saṅkhatabhāvenapi sādhīyati.
741. 诸五蕴皆非恒常，故谓其无常。如经中言：“色、受、想、行、识皆无常”。此处因果说明乃曰“生灭变化之实相”。生，谓诸法起现；灭，为消亡；变化，乃老死相转异。此谓无常一义。成住坏空四相中，起为生相，坏为灭相。由此以之前生轮回老死之普相为无常，继以现行本生之生灭分别为无常。诸五蕴因此得号无常。所谓形态变化，是指形体变化。灭相即消失相，现象变化故断无始也。变化即差别之相。无常体之形态差别，甚于生灭体形之特征。言语区别的消失，乃是构成现象之基础。
Saṅkhatabhāvo ca atthato uppādavantatā. Uppādo ca pākabhāvasādhitā dharamānāvatthā. Iminā nayena dukkhānattālakkhaṇāni veditabbāni. Apica yathā niccapaṭikkhepato aniccanti niccākārapaṭikkhepato yathāvutto abhāvākārasaṅkhāto aniccākāro aniccalakkhaṇaṃ, evaṃ sukhapaṭikkhepato dukkhanti sukhākārapaṭikkhepato abhiṇhapaṭipīḷanākārasaṅkhāto dukkhākāro dukkhalakkhaṇaṃ, tathā attapaṭikkhepato anattāti attākārapaṭikkhepato avasavattanākārasaṅkhāto anattākāro anattalakkhaṇanti daṭṭhabbaṃ. Te yime tayopi ākārā asabhāvadhammattā khandhapariyāpannā na honti. Khandhehi vinā anupalabbhanīyato khandhavinimuttāpi na honti. Khandhe pana upādāya vohāravasena labbhamānā tadādīnavavibhāvanāya visesakāraṇabhūtā tajjāpaññattivisesāti veditabbā.
742. 诸有为法之所以为有为，是由于其生灭存在。生为起生，灭为成熟。由此依据，苦相、无常相与无我相应知。又如无常虽常被消除，实则不灭；无常形态虽常现，实为消失之体。以此类推，贪欲止息则苦止；贪欲现起则苦现。所见诸色非法常有体，是生起时已无自性。诸有为法不断生灭，因无自性，故名无常。无我亦如是。诸法因缘和合，若无诸蕴，亦无可得解脱。诸蕴若有分别执著，能深入理解即离五蕴束缚之智慧。
Tayidaṃ sabbampīti yathāvuttalakkhaṇattayañceva lakkhitabbañca khandhapañcakaṃ. ‘‘Udayabbayānupassanāñāṇena yāthāvasarasato sallakkhetī’’ti idaṃ tadatthe tabbohāravasena vuttaṃ. Udayabbayañāṇatthañhi lakkhaṇārammaṇikavipassanā ‘‘udayabbayañāṇa’’nti kathitā. Na hi udayabbayañāṇaṃ dukkhalakkhaṇādivisayaṃ . Tabbisayatte vā udayabbayañāṇameva na siyā, udayabbayañāṇaṃ pana tikkhaṃ, visadañca kātukāmena lakkhaṇattayatīraṇameva kātabbaṃ. Parikammasadisañhetaṃ tassa. Esa nayo sesañāṇesupīti.
此中所说『一切皆空』，如前所述的三种标志，以及应当标明的五蕴，皆应了知。所谓『由观察生起与灭尽而知如实』，以此为该义，乃如实言说。观知生起灭尽者，即以标记、显现为观照对象，称为『生起灭知』。生起灭知并非涵盖苦的标记等所缘，若生起灭知只是基本的了义，则不足；它必须锐利、明晰且如渴望般的，彻底超越标记本身。此理如行为之相关，称为『剩余知』。
Upakkilesavimuttaudayabbayañāṇaṃ niṭṭhitaṃ. · 离随烦恼生灭智已竟。
Bhaṅgānupassanāñāṇakathāvaṇṇanā坏随观智之论述
§741
741.Vahatīti pavattati. Ñāṇassa tikkhabhāvo bhāvanāya paguṇabhāvena. Paguṇā ca bhāvanā vikkhepābhāvato ārammaṇe appitā viya pavattatīti ñāṇassa tikkhabhāvena saṅkhārānaṃ lahuupaṭṭhānatā dassitā. Saṅkhāresu pana udayabbayavasena lahuṃ lahuṃ upaṭṭhahantesu udayadassanañca ‘‘uppādavato vināso’’ti yāvadeva vayadassanatthaṃ tassa nibbidāvahattāti vaye evassa ābhogasamannāhāro manasikāro pavattati, tena uppādādiṃ muñcitvā vayamevārabbha ñāṇaṃ uppajjati. Tena vuttaṃ ‘‘uppādaṃ vā’’tiādi. Tattha uppādanti nibbattivikāraṃ. Ṭhitinti ṭhitippattaṃ, jaranti attho. Pavattanti upādinnakappavattaṃ. Nimittanti saṅkhāranimittaṃ. Yaṃ saṅkhārānaṃ samudayādighanavasena, sakiccaparicchedatāya ca saviggahānaṃ viya upaṭṭhānaṃ, taṃ saṅkhāranimittaṃ. Keci pana ‘‘pavattaṃ nāma saṅkhārānaṃ avicchedena pavattanaṃ uppādova, nimittaṃ nāma uppannānaṃ vijjamānatā ṭhānaparamparā, tasmā uppādameva gaṇhāti ce, pavattaṃ gaṇhāti nāma. Ṭhitiṃyeva gaṇhāti ce, nimittaṃ gaṇhāti nāmā’’ti vadanti, taṃ ‘‘uppādaṃ vā’’tiādivacanena virujjhati. Na hi asati bhede vikappo yutto. Na sampāpuṇāti aggahaṇato. Kiṃ pana sampāpuṇātīti āha ‘‘khaya…pe… santiṭṭhatī’’ti. Tattha nirodhasaddo anuppādepi dissatīti bhedasaddena visesitaṃ, bhedasaddo visesavācakopi hotīti vayasaddena visesitaṃ, sopi anirodhavācakopi atthīti khayasaddena visesitaṃ, khayavayabhedasaṅkhāte khaṇikanirodheti attho. Sati santiṭṭhatīti satisīsena ñāṇamāha. Etasmiṃ ṭhāneti upakkilesavinimuttassa udayabbayañāṇassa tikkhabhāvāpattiyaṃ vuttanayena udayampi muñcitvā vayasseva manasikārakāle.
741.“Vahatīti”意指流转。知识的锐利性质，为修行之加持。苦延续时修行不夷废，随缘缘起而持续，故称锐利。斯义指诸行的轻微照护。诸行中以生起灭知为轻微照护，当生起灭知显示“由生起而有灭”的现象，以此致厌离，故产生灭的意向，念此便生相续的知识。舍弃生起等，即自觉灭，生起灭知遂生。按语“uppādaṃ vā”等处，生起（uppāda）表发生变化，住为安立，灭为衰退，流转为因缘相续，标记为行的缘由。诸行本体虽短暂易破，似割断才能理会。部分论者谓“流转为诸行无间断流动，是生之义；标记为生起境识的出现连续；住即安立；生起为流转；标记为行缘。”因而“生起”等词在此争议。无实体分离，变化连续。不同于断灭，终有实现。何况实现？语曰“灭…常住”，其中灭语表虽非生起仍显现，分别语表特殊性，灭语及灭与住的分别语义;故称瞬灭，即瞬时断灭意义。常住乃识。此处所云住者，意为除障净化后的生起灭知锐利加持。
Ārammaṇapaṭisaṅkhāti rūpavedanādiārammaṇaṃ khayavayavaseneva paṭisaṅkhāya. Yakāralopena hi niddeso ‘‘sayaṃ abhiññā’’tiādīsu (dī. ni. 1.28, 405) viya. Yathāvuttassa vā ārammaṇassa khayavayabhedavasena paṭisaṅkhā ārammaṇapaṭisaṅkhā. Bhaṅgānupassaneti yo tadārammaṇassa cittassa bhaṅgo, tassa anupassane. Paññāti pakārato jānanā. Yaṃ panettha vattabbaṃ, taṃ idāneva saṃvaṇṇīyati.
对境的依止回忆，即以诸触境如色受等为断灭的种类，所谓依止回忆。用无漏言说，即“自证”之意，犹如《增一经》中所说。依止断灭界，如前所说，依止回忆是对诸境的回忆。所谓断灭观照，即观察心念对此境的断灭。智慧即依此方式而生。现在应当始终持守此义。
§742
742.Yaṃ kiñci ārammaṇanti rūpaṃ yāva jarāmaraṇanti vipassitabbabhāvena gahitaṃ sabbaṃ saṅkhāragatamāha . Paṭisaṅkhānaṃ nāma jānanaṃ, tañca bhaṅgānupassanāya adhippetattā bhaṅgato dassanamevāti āha ‘‘jānitvā khayato vayato disvāti attho’’ti. Tassa ñāṇassāti sambandho.
742.所谓诸境，即色界，皆为诸行所有，应以为须观察之性，即老死相对的清楚知见。所谓回忆（paṭisaṅkhāna）即为知识，对于断灭观照而言，其特别指定为断灭的见解，语曰“知时见断灭衰退”，此与知识相关联。
Rūpārammaṇameva rūpārammaṇatā yathā ‘‘devo eva devatā’’ti imamatthaṃ dassetuṃ ‘‘rūpārammaṇaṃ citta’’nti vuttaṃ. Rūpārammaṇatāti vā bhummatthe paccattavacananti dassento ‘‘atha vā rūpārammaṇabhāve’’ti āha. Aparena cittena bhaṅgaṃ anupassatīti vipassanāvisayaṃ bhaṅgānupassanamāha. Evañhi bhaṅgānupassanā paguṇā hoti, ārammaṇañcassa vibhūtataraṃ hutvā upaṭṭhāti. Ñātanti ārammaṇamāha anupassanāvasena ñātattā. Ñāṇanti anupassanāñāṇaṃ. Ubhopi vipassatīti tadubhayampi khayato vayato vipassatīti. Ayaṃ hettha saṅkhepattho – rūpassa yāva jarāmaraṇassa khayato vayato dassanaṃ ārammaṇapaṭisaṅkhātaṃ, dassanakañāṇassa khayato vayato dassanaṃ ārammaṇapaṭisaṅkhāya bhaṅgassa anupassananti ubhayattha paññā. Purimaṃ vā tadabhāve abhāvato pacchimāyaṃ pakkhipitvā pacchimā eva paññā vipassane ñāṇanti.
色界即色界本身，犹如“诸天为诸天所主”的比喻，为示现本义，称“色界即心”。所谓色界，特指本体，以强调直接表示，语曰“或谓色界存在”。以他心所观为断灭者，有观照见知。断灭观照具修行之功用，境界更加丰富而持续。所谓知，意指通过观照而生的认识。此二皆谓破坏断灭观照，即对破灭之谓乃慧。此综合论点即色界至老死断灭的清楚见知，称为对色界依止回忆，断灭观照，为智慧。之前若无色界则不谈，转而以智慧为断灭观照所成。
Etthāti ‘‘tassa cittassa…pe… bhaṅgaṃ anupassatī’’ti ettha. Anekehi ākārehīti aniccato anupassanādīhi anekehi ākārehi. Anu-saddo ‘‘bhiyyo’’ti etasmiṃ attheti āha ‘‘punappunaṃ passatī’’ti.
故此所谓“彼心……观破灭状”，此处指多种形态，即无常等诸相之多样。附加语“更进一步”即于此义内称“再复观察”之意。
Idha saṅkhatadhammo nāma jātijarāmaraṇapakatiko, tassa jāti ādikoṭi, jarā majjhimakoṭi, maraṇaṃ osānakoṭi. Tattha kiñcāpi uppādāditividhampi saṅkhatalakkhaṇatāya aniccalakkhaṇaṃ, tathāpi jātijarāsu diṭṭhāsu na tathā aniccalakkhaṇaṃ pākaṭaṃ hutvā upaṭṭhāti yathā vayakkhaṇeti āha ‘‘bhaṅgo nāma aniccatāya paramā koṭī’’ti, uttamā koṭi pariyosānakoṭīti attho. Yathā hi jarādhammaṃ, maraṇadhammameva ca jāyatīti jāti aniccatāya ādi koṭi, tathā jātidhammaṃ, maraṇadhammameva ca jīratīti jarā majjhimā koṭi, jātidhammaṃ, jarādhammameva ca bhijjatīti bhaṅgo paramā koṭīti. Aniccato anupassatīti na kalāpato sammasanto viya ‘‘aniccaṃ khayaṭṭhenā’’ti (paṭi. ma. 1.48) anumānavasena, nāpi āraddhavipassako viya udayaggahaṇapubbakavayadassanavasena, atha kho udayabbayañāṇānubhāvena paccakkhato upaṭṭhitesu udayavayesu vuttanayena udayaṃ muñcitvā bhaṅgadassanavaseneva aniccato anupassati, evaṃ anupassato panassa niccagāhassa lesopi natthīti āha ‘‘no niccato’’ti. Tathā hesa niccasaññaṃ pajahatīti vuccati. Ettha ca ‘‘aniccato eva anupassatī’’ti eva-kāro luttaniddiṭṭhoti tena nivattitamatthaṃ dassetuṃ ‘‘no niccato’’ti vuttaṃ. Na cettha dukkhato anupassanādinivattanamāsaṅkitabbaṃ paṭiyogīnivattanaparattā, eva-kārassa upari desanāruḷhattā ca tāsaṃ. Dukkhato anupassatītiādīsupi eseva nayo.
在此，有一种称为有为法者，名曰生死老死的终结者，其中出生为其起始，衰老为其中点，死亡则是终局。此中无论何种生起及消灭的法，都具有无常的特征，但在已见出的生与老死等法上，无常的特征并不显著，以至于有人比拟其为溃败，言曰：「溃败者为无常的极致」，这里的极致指终极的极限。譬如衰老法、死亡法乃生的无常开始，生法及死亡法为中间衰败，生法与衰老法则如溃败的极限。所谓不观无常，意思是并非智慧圆满者如实观察为无常消亡(如《巴提1.48》所释)，也非初发正观者因观察起灭现象而觉无常，而是借由对起灭分别的智慧经验，实际见证生灭现象的消失，从而仅以破坏观察的视角体认无常，且因如此体认，无常的执见即被舍弃，故有言「无常者非永恒」的谛理。因故，此处称为弃除常见。至于「仅观无常」的语句，属于以「泥洹已见」为归结点的阐释，是为表明「非永恒」的事实。若非以苦观等法的舍除为前提，则不应轻率把此转说为对苦观等的断除，因而此因缘的讲说加以缓和。苦观等亦同理。
Aniccato tāva anupassanā bhaṅgānupassakassa yuttā ‘‘bhaṅgo nāma aniccatāya paramā koṭī’’ti, dukkhādito pana kathanti āha ‘‘aniccassa dukkhattā’’tiādi. Etena yaṃ aniccaṃ, taṃ ekantato dukkhaṃ anattā, tato ca na abhinandaniyādirūpaṃ. Tasmā upari nibbattetabbato ñāṇaparikammatthañca itarāsampi channaṃ anupassanānaṃ vasena anupassatīti dasseti. Keci panettha ‘‘aniccato anupassati, no niccatotiādinā visuṃ dassanakiccaṃ natthi, bhaṅgadassaneneva sabbaṃ diṭṭhaṃ hotī’’ti vadanti, taṃ bhaṅgānupassanāya matthakappattiyaṃ yuttaṃ, tato pana pubbabhāge anekākāravokārā anupassanā icchitabbāva. Aññathā ‘‘aniccato anupassatī’’tiādikā (paṭi. ma. 1.51) pāḷi, ‘‘anekehi ākārehi punappunaṃ passatī’’ti āgatā tassā aṭṭhakathā ca virodhitā siyā. Tadeva aniccato diṭṭhameva sabbasaṅkhāragataṃ.
针对无常的观察，只适合于视破坏为本的观察者，即如前文所说「溃败者为无常的极致」；但对苦及其他受苦者则言苦起于无常。由此，所说之无常，是全然为苦，并无自喜之义。故于此处，为了认识的终结，也为观察的规制，引导诸种隐匿未了的观察而仍予以观察。亦有论者言：「唯以无常观来观察，并无‘非永恒’等清晰说明，溃败的观察乃实见。」此言也正合于溃败观的创立，而早先部分诸多的多样观察亦理应所行。否则，若把「唯观无常」等语看作有异于此，则该注疏将遭反对。这里的无常观即是已见一切造作法为无常的观察。
Na taṃ abhinanditabbanti taṃ saṅkhāragataṃ taṇhādiṭṭhābhinandanavasena ‘‘etaṃ mama, eso me attā’’ti na abhinanditabbaṃ. Na tattha rañjitabbanti tattha saṅkhāragate rañjanavasena na pavattitabbaṃ, kāmarāgo, bhavarāgo vā na pavattetabboti attho. Rāgaṃ nirodhetīti rāgaṃ vikkhambhananirodhaṃ pāpeti, vikkhambhetīti attho. Tenāha ‘‘lokikeneva tāva ñāṇenā’’ti. Sati ca vikkhambhane kathaṃ samudayoti āha ‘‘no samudeti, samudayaṃ na karotī’’ti.
不应对造作所产生的烦恼如贪欲等生起心生欢喜，如自我所属，如我我所，也不可对造作法上的烦恼生嗔恨和执著，即应止息贪欲及求断除贪欲的行为和止息行为本身。故有言「如世间人那样以此等智慧而行」。正念于欲望止息时，如何有生起？言曰「生起为无」，即意为「不生起、不造作」。
Evaṃ virattoti evaṃ bhaṅgānupassanānusārena viratto. Yathā diṭṭhaṃ sampati upaṭṭhitaṃ saṅkhāragataṃ nirodheti nirodhaṃ manasi karoti, adiṭṭhampi atītānāgataṃ anvayañāṇavasena yathā idaṃ etarahi, evaṃ itarepīti anuminanto nirodheti manasikatassāpi nirodhaṃ karoti. No samudetīti etthāpi eseva nayo, no samudayaṃ manasi karotīti attho.
由此心生远离，即依止于破坏观察，心远离贪恋造作。譬如眼见已灭的造作时，心于当下所见的即灭法作意，根据贯通过去未来的现观智慧，知晓此处此地即为此，亦然知他处亦复如是，予以推测，于心作出断除，这时亦作出断灭心念。此处「不生起」亦即是这个意思，并非完全无生起。
Evaṃ paṭipannoti evaṃ vuttappakārena aniccānupassanādivasena paṭipanno. Saddhiṃ khandhābhisaṅkhārehikilesānaṃ pariccajanatoti khandhehi, abhisaṅkhārehi ca saha kilesānaṃ pajahanato. Kilese hi pajahanto tannimittakakammaṃ, tato nibbattanake khandhe ca pajahati nāma. Saṅkhatadosadassanenāti saṅkhatadhammesu aniccadukkhatādiādīnavadassanena. Tabbiparīteti niccasukhādisabhāve. Tanninnatāyāti tadadhimuttatāya. Paṭinissaggasaddo pariccāgattho, pakkhandanattho cāti paṭinissaggassa duvidhatā vuttā. Tattha pakkhandanaṃ adhimuccanaṃ. Yathāvuttenāti tadaṅgādippahānappakārena, tanninnappakārena ca. Nibbattanavasenāti uppādanavasena. Nibbattento hi kilese ādiyatīti te anibbattento kilese na ādiyati nāma. Adosadassitāvasenāti dosānaṃ adassāvibhāvena. Saṅkhatārammaṇaṃ ādiyatīti yojanā. Anādīnavadassitāya hi saṅkhāre ādiyatīti ādīnavadassitāya te na ādiyati na gaṇhāti.
依此实践，即依所说的无常观察等而行。与五蕴、造作及烦恼一同破除即抛弃。破除烦恼是原因性行为，由此于断除时的蕴亦破除。观察有为法中有无常、苦、等不善果之忧，谓之有为法之苦。其对立面意指有常乐之性。其无为性则表示其上位性。放弃是离弃之意，有二种释义，即主动放弃与消极抛弃。抛弃包括主动放开和断绝。所谓“如所言”是指依此而舍弃身等而为之，亦兼舍弃不淨法。断灭乃指烦恼之灭。烦恼灭之相即指断灭。故言“断灭者即灭烦恼”；有指烦恼显现之法理。观察造作的苦难，是因其观察自身的苦难而受执着，但因其苦难不显，故造作不为其收摄。
§743
743.Assāti yogino. Tehi ñāṇehīti aniccānupassanādiñāṇehi. Tanti pahānaṃ. Niccasaññanti niccagāhaṃ, saññāsīsena niddeso. Sukhasaññaṃ attasaññanti etthāpi eseva nayo. Sappītikaṃ taṇhanti sauppilāvitaṃ abhipatthanaṃ.
修行者即是这样，依此无常观察智慧，断尽累积。所谓常见，即对常执着，其为执藏。对乐执则是自我执。在此亦同理。贪欲如同带毒的箭头，有着极强的瞄准性质。
§744
744.‘‘Vatthusaṅkamanā’’ti ettha vipassanāya pavattiṭṭhānabhāvato rūpādiārammaṇaṃ ‘‘vatthū’’ti adhippetanti dassento ‘‘rūpassā’’tiādimāha. Tattha saṅkamanāti vipassanābhāvasāmaññato ekattanayena vuttaṃ , aññathā aññadeva rūpabhaṅgavisayaṃ ñāṇaṃ, aññadeva tadārammaṇacittabhaṅgavisayanti kuto saṅkamanā. Paññāvivaṭṭanāyapi eseva nayo. Paññāyāti udayabbayadassanavasena pavattamānāya vipassanāpaññāya. Vayasseva gahaṇavasena udayato vinivaṭṭanā. Tenāha ‘‘udayaṃ pahāya vaye santiṭṭhanā’’ti. ‘‘Anantarameva āvajjanasamatthatā’’ti iminā bhaṅgānupassanāya paguṇabalavabhāvamāha.
744. 『物质变迁』谓此处因观照业起而立，于色等相眼见物质事件，称之为『物质』，并释言乃由『色法』等所组成。其『变迁』者，约为无观照时所共有，单一性地称之，若别异则别视知色之破坏，别看心感境界之破坏，又从何处现『变迁』？此理似于智慧周转。所谓智慧，即起灭显现观照之智慧；如同年岁因包裹着，起而复灭。故言『舍掉起而存灭』。所谓『即刻止杀苍生』，谓此破坏观照内具备缺陷力弱之状态。
§745
745.Ubhoti diṭṭhādiṭṭhabhāvena dvepi ārammaṇāni. Ekavavatthanāti khaṇabhaṅguratāya samānāti vavatthāpanā.
745. 依视与不视二种状态，有二种对象。所谓单一定着即是片刻破灭之同一性定着。
Saṃvijjamānamhīti paccakkhato upalabbhamāne paccuppanne. Visuddhadassanoti bhaṅgadassanassa paribandhavidhamanena visuddhañāṇo, suvisuddhabhaṅgadassanoti attho. Tadanvayaṃ netīti tassa paccuppannasaṅkhārabhaṅgadassino ñāṇassa anvayaṃ anugatabhūtaṃ ñāṇaṃ pavatteti. Kattha pana pavattetīti āha ‘‘atītanāgate’’ti, atīte, anāgate ca saṅkhāragate. Sabbepītiādi tassa pavattanākāradassanaṃ.
746. "正在生起者"，谓当前缘起正被观察时现起状态。所谓清净见知，是通过断灭见之制约而成之清净智慧，称为清净见。其义为清净断灭见。此理相连，谓此观察当下行恒常断灭见之智慧正起。问何处生起？答曰“过去与未来”，即于过去、未来恒常观察诸行。关于诸行与其断灭特性，皆为此生起之因。
Bhaṅgasaṅkhāte nirodhe, na nibbānasaṅkhāteti adhippāyo. Esāti yā ārammaṇanvayena ubho diṭṭhādiṭṭhe khaṇabhaṅguratāya ekabhāvena vavatthāpanā, esā vayalakkhaṇe vipariṇāmalakkhaṇe vipassanā bhaṅgānupassanāti attho.
折断诸行之断灭为根据，非涅槃之断灭。此第二意乃以对象关联，于当下二种视应片刻破灭同一性定着，以此老衰特征、变化特征，谓观照破坏破法之观照。
§746
746.Ārammaṇañca paṭisaṅkhātiādi bhaṅgānupassanāya duppaṭivijjhattā vuttassevatthassa daḷhīkaraṇaṃ. Tayidaṃ bhaṅgadassanaṃ saṅkhārānaṃ avasavattanāvabodhanena anattalakkhaṇapaṭivedhāyāti taṃ dassento ‘‘suññato ca upaṭṭhāna’’nti āha. Ārammaṇassa hi bhaṅgārammaṇacittassa ca bhaṅgamanupassato visesato saṅkhārā suññā hutvā upaṭṭhahanti. Tenāha ‘‘tasseva’’ntiādi.
746. 对缘起及其对立破坏观照之难察，言此道理加坚强修习。此破相见乃由于诸行恒常退转及无我相知之显露，因而说『空性而守护』。谓诸行以及破坏缘心观照后，诸行特别空性而能守护。故言『于其本体』等。
Na catthi aññoti ettha imasmiṃ loke añño khandhavinimutto attā nāma koci natthi. Tesaṃ khayaṃ passatīti tesaṃ dhammānaṃ khaṇe khaṇe upaṭṭhahantaṃ bhaṅgaṃ passati. Yathāvuttāya appamādapaṭipattiyā appamatto. Yathā kiṃ? Maṇiṃva vijjhaṃ vajirena yoniso yathā nāma kusalo puriso upāyena maṇiṃ vijjhanto maṇissa chiddameva passati manasi karoti , na maṇissa vaṇṇādiṃ, evameva saṅkhārānaṃ nirantaraṃ bhaṅgameva yoniso manasi karoti, na saṅkhāreti adhippāyo. Yathā vā vajirena maṇiṃ vijjhantassa viddhaṭṭhānaṃ na puna ruhati, evaṃ vajirasadisena bhaṅgānupassanāñāṇena bhaṅge diṭṭhe na puna niccagāho ruhati, evaṃ bhaṅgameva passatīti attho.
此处言于此世间，无他于五蕴出离之自我者。谓见彼诸法在瞬间各自守护及破坏。若依所说，以精进守护，譬如妙玉被贤人以铁针刺，妙玉即刻显破碎影像，心仅念破玉虚空而不念玉色光泽等，故称此理。或如铁针刺入玉中，破玉处不复保存，铁针之妙妙智慧观破相破故，以破灭观照智慧，色法不会复存。不复存恒常，谓即见其破灭之义。
Yā ca ārammaṇapaṭisaṅkhāti ‘‘rūpārammaṇatā cittaṃ uppajjitvā bhijjati, taṃ ārammaṇaṃ paṭisaṅkhā’’ti (paṭi. ma. 1.51) evamāgatā yā ca ārammaṇapaṭisaṅkhā, ‘‘tassa cittassa bhaṅgaṃ anupassatī’’ti evaṃ vuttā yā ca bhaṅgānupassanā, ‘‘saṅkhārāva bhijjanti, tesaṃ bhedo maraṇaṃ, na añño koci atthī’’ti evaṃ vuttaṃ yañca suññato upaṭṭhānaṃ, ayaṃ evaṃ tidhā vuttāpi adhipaññāvipassanā nāmāti attho.
所谓念着外境，意生滋蔓，谓之“念着境界生意心生而生忧喜等感受，便谓此境念取存在。”（引《巴提斯觉文》一五一页）如此见念着境界者，亦即“意识分别此心不观其灭”也。又因“观行者忧苦生，诸行有别断为死，无他用”之义而论灭观。如是三义，合称为胜智之正观。
§747
747.Aniccānupassanādīsūti aniccadukkhānattānupassanāsu. Nibbidādīsūti nibbidāvirāganirodhapaṭinissaggānupassanāsu . Tayo upaṭṭhāneti aniccādivasena tividhe upaṭṭhāne. Khayato vayato upaṭṭhānañhi aniccato upaṭṭhānaṃ, bhayato upaṭṭhānaṃ dukkhato, suññato upaṭṭhānaṃ anattatoti. Diṭṭhīsūti diṭṭhinimittaṃ na vedhati. Tā hi asaṃhīratāya na calati.
第七四七条。所谓无常观等者，即分别无常、苦、无我等三法之观。所谓厌离观等者，乃观察厌倦、断欲、离欲、无挂碍等法。此三种观察法，乃依无常等法之三重观察。所谓消灭、坏灭之观察即系无常观察；所谓畏惧之观察即指苦之观察；所谓空无主宰之观察即无我观察。所谓见解，即不流于见解之执着。因此见解不动摇。
§748
748.Dubbalabhājanassa viyāti tintaāmamattikābhājanassa viya bhedameva passatīti sambandho. Ettha ca dubbalabhājanūpamā sarasabhiduratādassanatthaṃ, vippakiriyamānasukhumarajūpamā aññamaññaṃ asambandhatādassanatthaṃ, bhijjiyamānatilūpamā khaṇe khaṇe bhijjanakabhāvadassanatthanti daṭṭhabbā. Bhedamevāti vināsameva passati uppādādīnaṃ aggahaṇato. Evamevāti yathā udakabubbuḷakāni udakatalādipaccayaṃ paṭicca uppannāni na ciraṭṭhitikāni sīghaṃ sīghaṃ bhijjanti, evameva sabbe rūpārūpadhammā kammādipaccayaṃ paṭicca uppannā khaṇaṭṭhitikā sīghaṃ sīghaṃ bhijjantīti bhedameva passati. Turitaturitañhi nesaṃ bhedadassanatthaṃ ‘‘bhijjanti bhijjantī’’ti āmeḍitavacanaṃ.
第七四八条。比喻恶食者之腐烂状态，如三昧泥沙食品之腐败，亦同理见为变化。此处以恶劣食材比喻，因其混杂坚硬疏松诸异种故显无关联而堕坏；又以微细柔弱之毛象比喻，因其相互无连贯而显败坏；见其腐烂之状态，断裂生灭的显现。所谓变化乃见生成诸法生灭之如是相，如水中泡沫缘水面生起为缘，泡沫不常久恒立而迅速破裂，诸色法亦如是因业缘起而瞬时变化不断生灭。迅速变化者，非为断相，只是“变化变化”之描写语言也。
Marīcipi ittarakālikāva, nissayapabandhavasena pana ciratarupaṭṭhānanti ‘‘yathā passe marīcika’’nti vuttaṃ, na ayāthāvupaṭṭhānatova. Lokanti khandhalokaṃ. Maccurājā na passati arahattādhigamena punabbhavābhāvato.
如同冰雹虽为短暂之法，因其依存关系存在故称为久恒，“如冰雹可见”之说非绝对恒久之存在。世间即五蕴世间。魔王则不见阿拉汉成就有生死涅槃之后之复出。
§749
749.Bhavadiṭṭhippahānanti sassatadiṭṭhiyā vikkhambhanaṃ. Na hi nirantaraṃ bhaṅgameva passato sassatadiṭṭhiyā avasaro atthi. Tato eva jīvite nirālayattā jīvitanikantipariccāgo. Sadāti sabbakālaṃ rattindivaṃ. Bhāvanāya yuttappayuttatā. Icchācārānaṃ dūrībhāvato visuddhājīvitā. Ussukkappahānaṃ kiccākiccesu abyāvaṭatā tibbasaṃvegattā. Vigatabhayatā kutocipi nibbhayatā attasinehābhāvato. Khantisoraccapaṭilābho aniccatāya sudiṭṭhattā. Pantasenāsanesu adhikusalesu ca aratiyā, kāmaguṇesu ratiyā ca sahanato abhibhavanato aratiratisahanatā.
第七四九条。舍弃有见乃破除常见障碍。因不断观察变化，无法有常见之机会。由此故而生活中断舍人生亲密之积极，念念如昼夜。生活净洁，配合修行。远离欲行，生活清净。消除躁热于各种业事，具强烈精进。除去恐怖处处无惧。无自恶爱之境界。于忍辱与慈心均得真见于无常之理。在空舍处与安静善境忍受无厌及体验不动心之苦乐。
Imāni aṭṭhagguṇamuttamānīti liṅgavipallāsena vuttaṃ. Ma-kāro ca padasandhikaro, bhavadiṭṭhippahānādike ime aṭṭha uttamānisaṃseti attho. Tahinti tattha bhaṅgānupassanāyanti attho.
此称八法最高，因语音变化而成。mā与ka连合构词，表示放弃有见等八种极上高义。此八义彼此为破除诸行观灭之义。
Bhaṅgānupassanāñāṇaṃ niṭṭhitaṃ. · 坏随观智已竟。
Bhayatupaṭṭhānañāṇakathāvaṇṇanā怖畏现起智之论述
§750
750.Sabbasaṅkhārānanti tebhūmakānaṃ sabbasaṅkhārānaṃ. Adhikāravasena hi padesasabbavisayo idha sabbasaddo. Āsevantassāti ādaravasena sevantassa pavattentassa. Bhāventassāti vaḍḍhentassa brūhentassa. Bahulīkarontassāti punappunaṃ karontassa yuñjantassa. Pabhedakāti khaṇe khaṇe bhijjanavasena pabhedakā. Ājīvikā byādhiādinimittaṃ maritukāmassa, amaritukāmassāpi sūrassa bhāyitabbampi na bhayato upaṭṭhātīti ‘‘sukhena jīvitukāmassa bhīrukapurisassā’’ti vuttaṃ. Yathā bhīrukajātikassa sīhādayo santāsanimittaṃ bhayānakabhāvato, tathā yogino bhaṅgato dissamānā saṅkhārāti āha ‘‘sīha…pe… upaṭṭhahantī’’ti. Paccuppannāti addhāpaccuppannā oḷārikā dīghatarapabandhā, khaṇapaccuppannā sukhumatarā ittarakālā, santatipaccuppannā majjhimā idha ādito pariggahetabbā. Bhayato bhāyitabbato upatiṭṭhanakesu ñāṇaṃ bhayatupaṭṭhānañāṇaṃ.
诸造作缘起都是三界之所生诸造作。以其其所依者为权，即境界，即此处诸法之境界。『依顺者』者，敬重而侍奉且随顺者。『增长者』者，增长、扩展、强大者。『多作者』者，反复不断地作、结联者。『断者』者，如瞬间破坏般、断灭者。生死流转之生计、病苦等因，虽欲死亦畏惧不死的困难，故言曰：『安乐而求生者即为懦夫。』如同狮子幼崽因其恐怖而忿怒恫吓，瑜伽行者现见已破灭的造作说：“狮子……等正护持（已灭之造作）。”『现起』者，分别为短期长续造作，瞬时造作，以及持续不断之中间造作，初起等当分别持。因恐怖所生之知识即为怖所共伴之智慧。
Yathā itthiyā puttānaṃ sīsassa chinnatā chijjamānatā gayhamānā bhayāvahā, evaṃ yogino tiyaddhagatānaṃ saṅkhārānaṃ nirodhā gayhamānāti imamatthaṃ dassetuṃ ‘‘ekissā kira itthiyā’’tiādi vuttaṃ.
如同妇女子头被斩断、残割柄致畏惧，瑜伽行者以此喻示『一妇一子』等现生造作之断灭，即想显现此事，故说：“妇人。”等语。
Yathā pūtibhūtaṃ odanādi na sabhāvena tiṭṭhati vinassati, evaṃ yassā itthiyā vijātavijātā puttā na jīvanti maranti eva, sā ‘‘pūtipajā’’ti vuttā. Pūtipajāggahaṇañcettha visesato gabbhagatamaraṇacintādassanena yogino anāgatasaṅkhāranirodhasanniṭṭhānadassanatthaṃ. Atītapaccuppannasaṅkhāranirodho hissa supākaṭo evāti na so upamāya sādhetabbo. Antimabhavikassa ca yogino sattakkhattuṃ paramādibhāvino atīte dukkhabahutāya, anāgatadukkhaparittatāya ca dassanatthaṃ bahupajāva itthī nidassitā.
如被污染之米饭不留饭托而灭，若女人所有异姓之子无生无死不存，则名为“污染胎”。此“污染胎”之现象特别因孕期死亡忧惧显现，旨在显现未来造作灭尽之现证。过去已现之造作断灭乃其表现显现非本例。于瑜伽行者中，因过去多苦之显见而不堪忍受，所以明示众多未来苦之避难而显现“多胎”之说。
Tattha yathā tassā nava puttā matā, evaṃ ajjhattādippabhedā atītā saṅkhārā, vusitapubbā vā nava sattāvāsā daṭṭhabbā, mīyamānaputto viya paccuppannā saṅkhārā, pavattamāno vā sattāvāso daṭṭhabbo. Ajātaputto viya anāgatā saṅkhārā, bhāvī vā sattāvāso daṭṭhabbo. Evamavaṭṭhite yadeke dasaputtamātaraṃ aggahetvā navaputtamātuggahaṇaṃ sātthakanti vadanti, tadapāhataṃ hoti . Dārakānaṃ maraṇassa cirakālikattā maraṇānussaraṇanti vuttaṃ. Gabbhagato appaccakkhatāya bhāvīpakkheyeva tiṭṭhatīti adhippāyena kucchigato anāgatasaṅkhāraṭṭhāniyo vutto. Etasmiṃ khaṇeti bhaṅgadassanamukhena saṅkhārānaṃ bhayānakabhāvena upaṭṭhānakkhaṇe.
如若其女人有九子，过去内在差异之造作，及宿世九住处当见，若比之为已生子则为现起造作与流转住处当见。未生子比喻未来造作与未来住处当见。如此分析，有者以十子母中删去一成于意，余九子母之持有为有义，此乃偏破。儿辈死亡时间久远故生死业念说。若孕者胎破裂，现时孕死边际，故言达见未来造作立场。本处“如瞬间”者以破坏示现时临之可怖境界之造作。
§751
751.Na bhāyati ñāṇassa bhāyanākārena appavattanato. Paṭighacittuppādavasena hi bhāyanaṃ, ñāṇaṃ pana bhāyitabbavatthuṃ bhāyitabbanti yāthāvato jānāti. Tenāha ‘‘atītā…pe… tīraṇamattamevā’’ti, tisso aṅgārakāsuyo atitāpena tikkhamajjhamudubhedāti adhippāyo. Kāmabhavādīnañhi tiṇṇaṃ bhavānaṃ nidassanabhāvena tāsaṃ gahaṇaṃ, tathā khadirādisūlattayassa appaṇītādibhāvato. Tenāha ‘‘kevalaṃ hī’’tiādi. Assāti ñāṇassa. Byasanāpannāti nānāvidhavipulānatthapatitā. Bhayatoti bhāyitabbato.
知识不生恐怖因知识本体自不动摇。因反感心起激动而生恐怖，知识实则如实知所恐怖之境故能生怖。由此佛语：“过去等三种业火虽已灭有余余分火种。”佛以此为喻指意即过去之恶业习气急速瓦解、中级微弱表达。因欲界等三界业行受现显故，有如沙枣刺炭之极微弱形态。由此具足分明知识言道：“唯有黯淡。”此「知」者为知识之意。此知力因多方扰乱一切障碍之故，定名怖。
Saṅkhāranimittanti ‘‘saṅkhārānaṃ samūhādighanavasena, sakiccaparicchedatāya ca saviggahānaṃ viya upaṭṭhāna’’nti vuttovāyamattho. Saṅkhārānaṃ pana tathā upaṭṭhānaṃ saṅkhāravinimuttaṃ na hotīti āha ‘‘atītā…pe… adhivacana’’nti. Maraṇamevāti bhaṅgameva. Tenāti bhaṅgadassanena. Khaṇe khaṇe bhaṅgameva passato hi nimittasaññitaṃ saṅkhāragataṃ aniccatāya vuttanayena sappaṭibhayaṃ hutvā upaṭṭhāti. Pavattaṃ nāma kāmaṃ sabbā bhavapavatti, matthakappattāya pana bhaṅgānupassanāya sabbabhavesu abhiṇhasampaṭipīḷanassa suṭṭhutaraṃ upaṭṭhānato santasukhābhimatāpi bhavā dukkhasabhāvatāya bhayato upaṭṭhahantīti dassanatthaṃ ‘‘pavattanti rūpārūpabhavapavattī’’tiādi vuttaṃ. Ubhayanti nimittaṃ, pavattañca. Dvayampi hi taṃ attasuññameva hutvā upaṭṭhahatīti.
造作因缘者曰：“造作之整体密集犹如交界之墙且交错遮蔽环抱相护。”然造作本身此护持状态因造作断灭而不存，故说“过去等词”。死亡即断灭是也。断灭现见曰“断灭见”。造作现时本体常断灭，成灭相见处于烦恼之无常则生惧怖而护持。现起者即一切爱欲流转，从轮回之中不断出现，然而于所有有之轮回中，以断灭观照，谨慎修习应当进修。其由轮回众苦之故，生此惧怖护持之理，故有言：“现起于色与非色之有。”二因兼而有之，由于我空性结，故二者随灭随护。
Bhayatupaṭṭhānañāṇaṃ niṭṭhitaṃ. · 怖畏现起智已毕。
Ādīnavānupassanāñāṇakathāvaṇṇanā过患随观智论的注释
§752
752.Tāṇanti saṅkhārahetukā anattato rakkhaṇaṃ. Neva paññāyati sabbabhavādīnaṃ sādīnavatāya ekasadisattā. Leṇanti tassa pariharaṇatāṇāya upalīyanaṃ. Gatīti tadatthaṃ gantabbaṭṭhānaṃ. Paṭisaraṇanti tasseva paṭisaraṇaṭṭhānaṃ. Patthanāti āsīsanā na hoti. Etena ‘‘netaṃ mamā’’ti taṇhāgāhābhāvamāha. Parāmāsoti diṭṭhiparāmāso. Tena ‘‘eso me attā’’ti diṭṭhigāhābhāvamāha. Taṇhāgāhābhāveneva cettha ‘‘esohamasmī’’ti mānagāhābhāvopi vuttoyeva hoti, vā-saddaggahaṇena vā.
集聚故称为行因无我而护持，并非因所有众生的共同本性而得智慧，唯因一切众生的同类性。遮止则为防止其离散而作的网罗。所谓『去』者，指应至之所。『退避』则为其退避之处。『留滞』则非留有之义。由此说『非我所有』，乃断渴爱之因。所谓『讥毁』者，是见解之讥毁。由此断『这是我』的见解，此处亦断『我是此』的我慢执著，若以言语触犯或语义承受皆成其证。
Idāni patthanādīnamabhāve kāraṇaṃ dassetuṃ ‘‘tayo bhavā’’tiādi vuttaṃ. Tattha tayo bhavā aṅgārakāsuyo viya jātiādidukkhādhiṭṭhānabhāvena mahābhitāpatāya. Cattāro mahābhūtā kaṭṭhamukhapūtimukhaaggimukhasatthamukhasaṅkhātā ghoravisaāsīvisā viya kāyassa thaddhatāvissandanadāhacchedadukkhavidhānato visesato, avisesato pana āsayato, visavikārato, anatthadānato, durupacārato, durāsadato, akataññuto, avisesakārito, anekādīnavūpaddavato ca. ‘‘Cattāro āsīvisā uggatejā ghoravisāti kho, bhikkhave , catunnetaṃ mahābhūtānaṃ adhivacana’’nti (saṃ. ni. 4.238) hi vuttaṃ. Pañcakkhandhā ekakkhandhabhede aññakkhandhānavaṭṭhānato. Aññamaññāghātanato, maraṇadukkhāvahanato ca ukkhittāsikavadhakā viya. Vuttampi cetaṃ ‘‘ukkhittāsiko vadhakoti kho, bhikkhave, pañcannetaṃ upādānakkhandhānaṃ adhivacana’’nti. Cha ajjhattikāyatanāni attattaniyabhāvena gahitānipi tato rittabhāvato suññagāmo viya bhojanādigayhupagamettha atthīti paviṭṭhasuññagāmo viya. Tathā hi vuttaṃ –
今观留滞等不生之因，故宣说『三有』之义。此三有如火聚焦炽盛之苦毒，为生死苦本之根，致大灾难。四大以钉、刺、火、山、毒等比喻，是身之痛苦发生原因。其中特别说是根性所生，有杂染、变异、无益、不善行为、不纯清、不知感恩、无特效因、诸多恶趣之缘。『四大为蝇热毒』是四大名词之说。五蕴形分为一与异，彼此敌对，构成生死苦难，如散乱刀斧杀害者。经中亦称五蕴为散乱刀斧杀害者五有执。六入内境虽握其义实相，却因空虚如荒废旅舍，喻诸烦恼无所依止，无聊无用，此为确意。
‘‘Suññagāmoti kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. Cakkhuto cepi naṃ, bhikkhave, paṇḍito byatto medhāvī upaparikkheyya, rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyatī’’ti (saṃ. ni. 4.238) –
经曰：『空舍为六入之名。即便眼根，一个智者洞察，空虚方损、无用方损、无所有方损。』
Ādi. Cha bāhirāyatanāni gāmaghātakacorā viya sabbathāpi ghātakabhāvato. Tenevāha ‘‘corā gāmaghātakāti kho, bhikkhave, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ. Cakkhu, bhikkhave, haññati manāpāmanāpesu rūpesū’’tiādi. Rāgaggiādīhi ekādasahi aggīhi. Vuttañhetaṃ –
又外境为盗贼等杀害者，处处皆杀害性。故谓『贼盗、杀害者乃外境名』。眼则为因爱、恶、怒而毁伤诸色，诸根心等。及以十一种火喻诸烦恼火焰。经言：『眼为火燃，何以为火？即以贪火、嗔火、痴火及生、老、死、忧、悲、苦、忧愁等火故。』
‘‘Cakkhu, bhikkhave, ādittaṃ. Kena ādittaṃ? Rāgagginā dosagginā mohagginā jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehī’’ti (saṃ. ni. 4.28) –
又火诸烦恼之因众行等已略示。『弃无望』者，是除去致苦之因；『弃无成』者，是除去缠累灾碍。各处均以废除无望、废除无成而成无苦大解脱，故彼亦如荒地刺蔓之害，应当理解。以上如『荆棘林中』等说法，皆取陈说以成其理。
Ādi . Saṅkhārānaṃ gaṇḍādisadisatā heṭṭhā vuttāyeva. Nirassādāti assādetabbarahitā dukkhasabhāvattā. Nirasāti sampattirahitā vipattipariyosānattā. Sabbattha yathā heṭṭhā nirassādā nirasā mahāādīnavarāsibhūtā hutvā upaṭṭhahantīti sambandho, evaṃ uparipi ‘‘savāḷakamiva vanagahana’’ntiādīsu taṃ ānetvā sambandhitabbaṃ.
首先，关于行（身心作用）的本质中，于以下诸点常被说为有缺欠和不完备：缺乏安乐（指没有应受之欢喜）、缺乏成就（指没有圆满具足）、缺乏终止不幸（指无法消灭厄运）。由于无处不是缺乏安乐和成就，且具有消除诸大痛苦的能力，经由这些缺失与消退相应的关系，故称为依止不健全；同样，正如世人常比喻为『荆棘密林般难以通行』等，依此应将此义引入说解之中。
Sasaddūlāti sabyagghā. Gāhā kumbhilādayo. Rakkhaso dakarakkhaso. ‘‘Nirasaṃ nirassāda’’nti iminā ādīnavassa abbokiṇṇataṃ dasseti. Tathā hissa yogino sabbesu bhavādīsu sabbepi saṅkhārā nissaggato nirantaraṃ sappaṭibhayāva hutvā upaṭṭhahanti. Yañca sappaṭibhayaṃ, taṃ sādīnavaṃ. Tenāha ‘‘tasseva’’ntiādi.
噪声烦扰指杂声。嘎吱声与水罐撞击声等。护法鬼神，昼夜护卫。此处以“不安、不安稳”为该危难之不安状态的形象表示。正如瑜伽士于一切世间诸有中，诸所有行悉皆舍弃，恒常处于真实无畏之中，因此护法长久守护。所谓真实无畏，即危险之根本。故言“正是在此”诸句。
Yanti ādīnavañāṇaṃ. Idaṃ vuttanti idaṃ dasavatthukaṃ dvādasavārapaṭimaṇḍitaṃ anvayabyatirekavasena tasseva padabhājanaṃ paṭisambhidāyaṃ vuttaṃ.
危难知识，引导、说明所谓本教法此十义十二环并列分析法中对该字词的分别说解。
Uppādo bhayanti saṅkhārānaṃ uppādo akhemaṭṭhena bhayavatthutāya bhayaṃ. Uppādamūlakañhi sabbaṃ taṃ sabbavatthukanti sabyasanaṃ. Pavattaṃ bhayantiādīsupi eseva nayo. Natthi etassa uppādo, na vā etasmiṃ adhigate saṅkhārānaṃ āyatiṃ uppādoti anuppādo, nibbānaṃ. Tañca sabbaso bhayābhāvato paramassāsabhūtattā nibbhayaṭṭhena khemanti. Santipadeti sabbasaṅkhārūpasamabhūte amatapade. Appavattantiādīhipi pavattādipaṭikkhepamukhena nibbānameva vadati. Pavattiyaṃ ādīnavaṃ disvā tadanantarameva nivattiyaṃ ānisaṃsadassanavasena sīghaṃ vipassanaṃ ussukkāpentānaṃ vasena ‘‘uppādo bhayaṃ, anuppādo khema’’nti tatiyavāro vutto. Eseva nayo chaṭṭhavārādīsupi. Ettha ca uppādo viseso, bhayaṃ visesitabbaṃ sāmaññabhāvatoti satipi dvinnaṃ padānaṃ samānādhikaraṇabhāve liṅgabhedo gahito. Yathā ‘‘dukkhasamudayo ariyasacca’’nti (dī. ni. 3.354; ma. ni. 3.374). Esa nayo ‘‘gati bhaya’’ntiādīsupi.
诸有之生起即为境生之恐怖，恐怖因为安稳败坏故生起。此生起根本即万有诸法的普遍根本。诸有轮回转动及生成皆因恐怖而现象不断。若此生起无，则无此诸有，所以诸有未来生无生起称为无生，即涅槃。涅槃因为完全无恐怖，究竟为安稳无碍境界，称为极乐止息处。亦称为梵境者，即诸有熄灭之后永远止息之趣。涅槃纯是止息，无有生起及停止一切续转。由见此生起危难而后即灭绝，为观修者急速洞察证悟。此乃第三法则，亦适用所说六法等。此处生起之声与恐怖特别应辨明其平常义，即两语同属一处，区别标志明显，比如“苦联灭圣谛”等。此类说法是“趋向恐怖”等。
Uppādo saṅkhārāti ettha pana sabbesaṃ saṅkhārānaṃ uppādaṃ sāmaññena gahetvā saṅkhārā bhedato vihitā sabbatthakameva tesaṃ vibhāgato vipassiyamānattāti vacanabhedo kato.
此处所说诸有生起，泛指诸有生起，以其区别为诸法所标，诸有之分别存在。言说不同即指由于其分别性而现各种分别义理。
Āyūhanaṃ paṭisandhiṃ ‘‘dukkha’’nti passatīti sambandho. Ñāṇaṃ ādīnave idanti ādīnave visayabhūte idaṃ pañcavatthukaṃ ñāṇaṃ veditabbaṃ. Ñāṇaṃ santipadeti santipade ninnādibhāvena ṭhitaṃ idaṃ ñāṇanti attho.
寿命、续命因缘与苦受相关联。知见正是危难根本境界，这种知识为五类所涵盖，应于此处认识。知者即是止息处的事实证知，立于无生状态的意义。
§753
753. Kammapaccayā paccuppannabhave uppajjamānānaṃ saṅkhārānaṃ uppādo pākaṭataro hutvā upaṭṭhātīti āha ‘‘purimakammapaccayā idha uppattī’’ti. Pavattaṃ nāma idha pavattiyaṃ dhammappavattīti āha ‘‘uppannassa pavattī’’ti. Sabbampīti tiyaddhagataṃ rūpārūpaṃ ajjhattabahiddhādivibhāgaṃ sabbampi. Kammanti etarahi pavattaṃ kammaṃ. Ettha ca uppādapavattaāyūhanaggahaṇena paccuppannaddhapariyāpannā saṅkhārā gahitā, paṭisandhiggahaṇena anāgataddhapariyāpannā upādittā. Uppādaggahaṇena ca atītaddhapariyāpannā kammasaṅkhārā ulliṅgattā. Nimittaggahaṇena pana sabbepi gahitā. Yāya gatiyā sā paṭisandhi hoti sā nirayādibhedā gati sucaritaduccaritavasena gantabbattā, sā panatthato taṃtaṃkammaniyamitā bhavasamaññārahā vipākakkhandhā, kaṭattā ca rūpanti veditabbā. Khandhānaṃ nibbattananti sabbesampi khandhānaṃ nibbattanaṃ. Pākaṭā eva saccavibhaṅge lakkhaṇādivasena niddiṭṭhattā. Vatthuvasenāti ārammaṇasaṅkhātapavattiṭṭhānavasena. Yadi te pañceva vatthubhāvena icchitā, atha kasmā sesā vuttāti āha ‘‘sesā tesaṃ vevacanavasenā’’ti. Tena vipassakānaṃ ñāṇavipphārassa visayasaṃvaḍḍhanatthaṃ desanā vaḍḍhitāti dasseti.
753. 此中以业之因缘，既已现起之行，为更明显之生起，故言“由前业因缘，此处生起”。“生起”亦指法之展开，即法所宣说之起动，故称为“生者之开演”。“一切”则是指一切色非色内外诸分门类。此中“业”为展转之因。由此生起—存在期结合，依因缘当前延展受持者，过去业形成的行亦显现，未来因缘业尚未成熟而待出现，生起由此因缘呈现。亦取业作为缘由。由标志取相亦涵摄诸行。由此诸逐缘成续继承，续命于此因缘中得以延续。此种继续生命，分别为地狱等善恶之所归宿，因其善恶行决定后果，分别为诸谓身体等应知。五蕴的宁息，则是诸蕴之灭尽。此蕴灭已确以真实教理、界相等说明清楚。所谓依止之处，即以起始为基础固定之场所。若仅取此五因缘为依止缘故而欲悉数为止，何故尚有其他残余，故言“余者乃于诸此言语中”。此为广大知见分解的加深说明目的。
Anvayato dassitassa ādīnavañāṇassa byatirekato dassanatthaṃ paṭipakkhañāṇadassanaṃ ‘‘yattha uppādo natthi, tattha sabbena sabbaṃ bhayampi natthī’’ti. ‘‘Bhayatupaṭṭhānena vā’’tiādinā pavattiṃ dassetvā nivattidassanaṃ buddhānaṃ, anubuddhānañca āciṇṇametaṃ yathā purimaṃ saccadvayaṃ dassetvā nirodhasaccadesanāti dasseti. Yathā loke kassaci ādīnavadassanaṃ niratthakampi hoti, na tathā idaṃ, idaṃ pana sātthakamevāti imamatthaṃ dassetuṃ ‘‘yasmā vā’’tiādi vuttaṃ. Tappaṭipakkhaninnaṃ cittaṃ hoti dāhābhibhūtassa sītaninnatā viya suṭṭhu diṭṭhādīnavato ekaṃsena muñcitukamyatābhāvato.
根据连贯理解，为揭示初始烦恼之知识，要以对立方式示现废除见解，即“何处无生起，处处皆无所怖”。又以诸如“因惧而守护”等说显现烦恼发生，复说明佛陀与已证觉者所教导的废除法，仿如先前所说真实二谛中之灭谛。其意谓世间有人对烦恼的觉见无意义，但此非此法境域，故以“因为……”等语说明此理。因心处于正反两端，如被火炙热般，无寒凉之感，乃由具足正见烦恼断除单一追求解脱之无欲境所致。
Bhayanti bhāyitabbaṃ. ‘‘Niyamato dukkha’’nti etenassa dukkhabhāvena bhāyitabbatāti bhāyitabbatā dukkhabhāvaṃ na byabhicaratīti dasseti. Vaṭṭāmisaṃ upādinnakkhandhāti vadanti. Tividhampi vaṭṭaṃ, vaṭṭasannissitañca vaṭṭāmisaṃ. Kilesehi āmasitabbato lokāmisaṃ, pañca kāmaguṇā . Kilesā eva kilesāmisaṃ. Saṅkhāramattamevāti ettha eva-saddena visaṅkhāraṃ nivatteti. Na hi tattha sāmisatālesopi atthīti. Matta-saddena pana aparipuṇṇataṃ vibhāveti. Na hi sabbasaṅkhāragataṃ sāmisanti. Tasmāti ‘‘bhaya’’nti vuttassa dukkhādibhāvena niyatattā. Yadi yaṃ bhayaṃ, taṃ dukkhādisabhāvameva, tathā sati bhayādīsu ekeneva atthasiddhi. Kasmā sabbāni gahitānīti anuyogaṃ manasi katvā āha ‘‘evaṃ santepī’’tiādi. Yathā tesu eva saṅkhāresu aniccato dukkhato anattato pavattivasena ākāranānattato anupassanānānattaṃ, evaṃ bhayākārādiākāranānattato pavattivasenevettha ñāṇassa nānattaṃ. Tattha bhayākārena pavattaṃ ñāṇaṃ bhayatupaṭṭhānañāṇaṃ, itarākāravasena pavattaṃ ādīnavañāṇanti daṭṭhabbaṃ.
“应当恐惧”者是说，以“必定之苦”为由，示意因苦之本性而应生恐怖，其意谓此恐怖必定包含苦的本性而不偏差。所谓由烦恼聚合之染污之苦称为“世间之苦”。“聚合”有三种，依聚合而成及具聚合之苦。烦恼即烦恼之染污，是故称为烦恼聚合。于此处因字辈而不谓为聚合，实因不究竟不圆满。非一切聚合俱是染污，故说“恐怖”是指苦诸法的必定性。若此恐怖即苦诸属性，则于念恐怖等处一义得成。发起思维涵盖一切故言“所有皆已掌握”，如于无常苦无我等烦恼法门发现不相，亦应无相之差异。此处唯恐怖所发之识称为恐怖本认，另类所发称为初烦恼知识。
Yasmā ādīnavañāṇassa visayabhāvena vuttā pannarasāpi atthā uppādādīsu pañcasveva antogadhā, tattha ca ñāṇaṃ anvayabyatirekavasena pavattanato dasavidhaṃ hoti. Tasmā āha ‘‘dasa ñāṇe pajānātī’’ti. Pajānanañca sātisayaṃ visayagatasammohavigamena asammūḷhaṃ, attanipi asammūḷhamevāti attānampi pajānantaṃ viya hotīti katvā vuttaṃ. Tenāha ‘‘paṭivijjhati sacchikarotī’’ti. Dvinnanti dvīsu kusalasaddayogena hi bhummatthe sāmivacanaṃ yathā ‘‘kusalā naccagītassā’’ti (jā. 2.22.94). Kusalatāti karaṇe paccattavacananti āha ‘‘dvinnaṃ kusalatāyā’’ti. Dvinnanti vā dvinnaṃ ñāṇānaṃ vasenāti attho. Pavattiyā yāthāvato diṭṭhatāya tappaṭipakkhato santipadaṃ suvinicchitameva hutvā upaṭṭhāti. Tenassa cittaṃ paramadiṭṭhadhammanibbānādimicchāgāhavasena na vicalati. Tattha suparidiṭṭhādīnavattāti āha ‘‘nānādiṭṭhīsu na kampatī’’tiādi. Sesamettha uttānatthameva.
由烦恼知识的所缘来分，总共述有十五义，涵盖生起等五处内容。且此知识依连贯与对立相分别，为十种。故说“懂得十种知识”。知者因念力，于对象见法中解脱迷惑，故自知亦未迷惑。说此为“贯通实现”。云“二者”，实指二种善法音合，喻如“善曲与歌唱”。“善”指行为主体，故说“二者善”，意即二种知识之作用。依其连贯与对立，完备显现对境，故恒立于正道常处。其心不为虚妄等惑动摇。故曰“得稳固正见无动摇”等。此即对此段最高旨意。
Ādīnavānupassanāñāṇaṃ niṭṭhitaṃ. · 过患随观智已毕。
Nibbidānupassanāñāṇakathāvaṇṇanā厌离随观智论的注释
§754
754.Saṅkhāragateti sabbasmiṃ tebhūmake saṅkhāre. Nibbindatīti ñāṇanibbidena nibbedaṃ āpajjati. Tathābhūto ca tattha ukkaṇṭhanto, anabhiramanto ca nāma hotīti vuttaṃ ‘‘ukkaṇṭhati nābhiramatī’’ti.
“依行法者”意指一切诸法之聚合。所谓“厌倦”是因知见生厌，故生厌恶。此谓“如是生厌恶，不愉快”，乃如实真相。
Tattha anabhiramaṇassa upamaṃ dassetuṃ ‘‘seyyathāpī’’tiādi vuttaṃ. Anotattadahaṃ parikkhipitvā ṭhitesu dviyojanasatubbedhesu yathākkamaṃ sānuañjanarajatasuvaṇṇasattaratanamayesugandhamādanakāḷakelāsasudassanacittakūṭabhedesu pañcasu himavato mahāsikharesu pacchimo cittakūṭapabbato nāma. Sīhapapātādīsu sattasu mahāsaresu.
为显不悦之状，比附“譬如”说：在二山相互挤迫间，一处置放燃烧之柴似火焰，火光辉映，色泽金银宝物，辅以甘露香气，色彩绚烂繁多，宛若喜忧参半之景象。此地名为后方峰顶。又有七大山峰属狮子之门。
Suvaṇṇapañjareti suvaṇṇamaye sīhapañjare. Pakkhittoti niruddho. Tividhe sugatibhaveti kāmasugatiādike tividhe sampattibhave.
“金笼”者，是金色制成之狮子笼。盖“隔绝”之义。关于三乘之殊胜，乃是三种成就之法门。
Hatthapādavālavatthikosehi bhūmiphusanehi sattahi patiṭṭhitoti sattapatiṭṭho. Nagaramajjhe nābhiramati dvārapañjaranāḷanādiavabādhanabhayena. Diṭṭheti adhimuttipubbakena anvayadassanena diṭṭhe. Tenāha ‘‘tanninnatappoṇatappabbhāramānaso’’ti.
「由手足及脚掌、立足之土等支撑，共有七者，故谓之七支撑。因于城中无孔无隙，因害怕门扉、栏杆、沟渠等之阻碍，所谓所见者，乃此前领先之连续表现所显现。因是故说『由于心专注于此，渐渐离于束缚尘劳之心』」。
Nibbidānupassanāñāṇaṃ niṭṭhitaṃ. · 厌离随观智已毕。
§755
755.Taṃ panetanti nibbidāñāṇamāha. Ñāṇadvayenāti bhayatupaṭṭhānādīnavānupassanāñāṇadvayena. Yasmā bhayato dissamānā eva saṅkhārā mahādīnavā, nibbinditabbā ca hutvā upaṭṭhahanti, tasmā ekampi taṃ ñāṇaṃ tathābhāvanābalappattiyā avatthāvisesayuttaṃ tividhakiccasāmatthiyavantaṃ hotīti vuttaṃ ‘‘atthato eka’’nti. Tenāha ‘‘sabbasaṅkhāre’’tiādi.
「755.此处所说者，是称为厌离智慧。所谓智慧双重者，是指藉由对恐惧等困苦情境的观察，而获得的两重见解。因一切因缘所现现象本身即为极大痛苦，故应当生厌离之心而远离；既已远离，则这些现象亦随之消散。因此即便仅有一项此智慧，依其善巧修习及根基，依照其根本差别之不同角度，广泛应用于三类功用之上，因而称为「实质上为唯一」，故说『诸所有行』等诸处。」
Tayidaṃ tāsaṃ anupassanānaṃ matthakappattivasena vuttaṃ, ādimhi pana bhinnasabhāvā eva pavattanti. Uppādesīti pātvākāsi, vibhāvesīti attho.
「这是就此等非观察(不正见)而言，以污秽混浊之重炼之类比而说；但从起始而言，本来本质是各异合相的。所谓起生者，意指产生；所谓破坏者，意指毁坏。」
Muñcitukamyatāñāṇakathāvaṇṇanā欲解脱智论的注释
§756
756.Na sajjati bahvādīnavatāya diṭṭhattā. Muñcitukāmaṃ nissaritukāmaṃ hoti anādikālikassa khandhassa pariññāyamānattā. Muñcitukāmatā tato attānaṃ nibbedhetukāmatā nissaritukāmatā apagantukāmatā. Pañjarapakkhittoti pañjarena samoruddho. Evamādayoti ādi-saddena ādittaaṅgāraupasaṭṭhadesabyāḷasāpadākulavanagahanādīnaṃ saṅgaho daṭṭhabbo.
「756.由于不适应多重苦难与见法，无法稳定。生起放逸和解脱的愿望，是依靠对无始无终蕴的增益觉知而获得的。由此放逸愿起，继而厌离自我，欲求解脱及远离执著。所谓被囚禁，是指被禁锢于牢笼中。『如此起始』是以开始之音表示，指示对由炭、烈火、灰烬、铁钉、锐器、刺藤、荆棘、树根、沟渠、河流所组成的汇集体应知之义。」
Muñcitukamyatāñāṇaṃ niṭṭhitaṃ. · 欲解脱智已结束。
Paṭisaṅkhānupassanāñāṇakathāvaṇṇanā省察随观智论述注释
§757
757.‘‘Sabbabhava…pe… muñcitukāmo’’ti vatvā puna sabbasmā saṅkhāragatāti sabbaggahaṇaṃ sātisayamuttidassanatthaṃ adhikavacanaṃ aññamatthaṃ bodhetīti. Yañhi saṅkhārehi ananubandhassa muñcanaṃ, taṃ sātisayaṃ muñcanaṃ. Taṃ pana vuccamānāya paṭisaṅkhānupassanāya hotīti taṃ dassetuṃ ‘‘puna te evaṃ saṅkhāre’’tiādi vuttaṃ. Tilakkhaṇaṃ āropetvā saṅkhārapariggaṇhanaṃ pubbepi katanti punaggahaṇaṃ. Bhavādigatassa saṅkhārassa aparitulitassa abhāvato ‘‘te’’ti vuttaṃ. Anupassanākārassa apubbassapi atthitāya ‘‘eva’’nti vuttaṃ. Idāni vuccamānākārenāti hi attho. Saṅkhārānaṃ pariggaṇhanaṃ nāma paripuṇṇalakkhaṇavaseneva hotīti ‘‘tilakkhaṇaṃ āropetvā’’ti vuttaṃ.
「757.『一切有为……乃至……生起放逸愿』说后，复说由一切有为而生起，也是重申整个有为集合体的相续显现、多次显现之意，借以启发他义。若对这等条件行中，没有其它依存而单独放逸之现象，则此为彻底放逸。此放逸称为反思观察所生之放逸观。今所谓的，是指回想观察，也即为该现象再显现时，能见其如是之状态。故表现三法印并反复说明“有为的再聚集”，是早先已言之事重复言说。由于涵盖了生起等诸法之未被正在履行、未成立、未有效果的情形，故用“彼”等字表示。由于非观察形态本身，虽为先前的状态，故特别用“唯”字以示肯定。故所称观察即指其意义。所谓对有为的涵摄，也必须以三法印为特征，故言『加上三相之印』。」
Anaccantikatotiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Paṭhamena ādi-saddena ‘‘ādiantavantato niccapaṭikkhepato’’ti evamādīnaṃ saṅgaho.
「所谓无住无常等之类，应按照下文所陈，最初以『含始终及对不可弃断之理的否认』之音节，集结了此等意涵。」
Dutiyena ‘‘udayabbayapaṭipīḷanato sukhapaṭikkhepato’’ti evamādīnaṃ saṅgaho.
第二段为“修习于生灭之苦受之摧残而得超越安乐”的综摄。如是类推整理汇集。
Ajaññatoti amanuññato, asobhanato vā. Jegucchatoti ‘‘dhī’’ti jigucchitabbato. Paṭikkūlatoti abhiruciyā paṭilomanena paṭikkūlabhāvato. Na maṇḍanena hatā amaṇḍanahatā, amaṇḍanena sakkā etesaṃ subhabhāvaṃ hantunti attho. Amaṇḍanena vā tesaṃ asubhatā pākaṭā hotīti amaṇḍanahatā. Maṇḍanena vā na hantabbasabhāvā ‘‘asūriyapassā’’ti viya amaṇḍanahatā. Tato amaṇḍanahatabhāvatoti rūpasaṅkhāre sandhāya vadati. Virūpatoti asundarato. Paṭighasaṃyojanavatthutāya passante attani bandhatīti bībhacchaṃ ativiya virūpaṃ. Yaṃ diṭṭhamattameva domanassuppattinimittaṃ hoti. Ajaññajigucchanīyatā hi gūthaṃ viya pariccajitabbaṃ vā bībhacchaṃ. Idha ādi-saddena ‘‘asucito amanāpato’’ti evamādīnaṃ saṅgaho.
“无明”者，无智慧之意，或谓不善、不美。“厌恶”者，是因“智慧”而应当厌恶。“反感”者，因不喜欢而背离所反感之境界。非因装饰而被毁，亦非因未装饰而被毁，因不能装饰显明其好相，故称其为恶相。未装饰者，其不善明显显现，即为未装饰性。因装饰而非应毁性，[如]俗语“不能照日之镜”，是谓未装饰性。于是谓未装饰性是色蕴之和合。丑陋者，谓不美也。因见如刺痛之缚，觉自己被束缚，甚感憎恶而极丑陋。此仅从目所见层面即造成苦受之因。无明厌恶之性，犹如隐蔽之毒，须舍弃，犹恐怖憎恶。这里起首句则汇集“污秽及不净”等类名词，谓如是种种。
Catutthena ādi-saddena ‘‘apariṇāyakato attapaṭikkhepato’’ti evamādīnaṃ saṅgaho.
第四段以起首句「不成功，心超越」为引，类此汇集整理而成。
§758
758.Ayanti yogāvacaro. Muñcanassāti puna ananubandhanatthaṃ sumuttamuñcanassa. Upāyasampādanatthanti aniccādivasena suṭṭhu pariggaṇhanaṃ parimaddanā upāyo, tassa sādhanatthaṃ.
758. 此为修习瑜伽之道理。释“放逸”乃指无缠缚故彻底放逸自在。成就方法者，谓以无常等教理善加思惟观察，约束调伏为方法，为达到解脱之正法。
Macchagahaṇatthaṃ udake tattha tattha khipanti etanti khippaṃ, macchānaṃ gahaṇakūṭapaṃ. Oḍḍāpesīti osāresi, khipīti attho. Sappanti kaṇhasappaṃ. Gahaṇeti yathāgahitaṃ sappaṃ achaḍḍetvā gahaṇe. Hatthaṃ nibbeṭhetvāti sappena attano bhogena veṭhitaṃ hatthapadesaṃ nibbeṭhetvā mocetvā. Āvijjhitvā āveṭhikappahāpanena bhametvā. Nissajjitvāti chaḍḍetvā.
猎鱼用水，此处谓捕鱼之处，于水边各处迅速下手，谓捕鱼之处堆积群聚。"乌滔"意为水底水面流水矿坑等裂隙，"迅速"乃此意。"抓捕"则指捕获时将猎物抓牢去取。"用手消除"，谓用手除净或拿取。手所触之处为猎具等处所，因猎具被抓住故释放。发现后持法器去除纠缠，收束整理。"弃舍"则为抛弃放下之意。
Tatthātiādi upamāsaṃsandanaṃ. Tattha āditovāti viññutaṃ pattakāle. Ghanavinibbhogaṃ katvāti kammaṭṭhānaṃ gahetvā samūhādighanaggahaṇaṃ bhinditvā. Sumuttanti bhāvanapuṃsakaniddeso ‘‘visamaṃ candimasūriyā parivattantī’’tiādīsu (a. ni. 4.70) viya. Saṅkhārānaṃ niccādiākārena upaṭṭhātuṃ asamatthatā aniccasaññādibhedāya vipassanāya sātisayaṃ balavabhāvappattiyā, sā ca saṅkhārānaṃ aniccādiākārassa suṭṭhutaraṃ sallakkhaṇenāti āha ‘‘tilakkhaṇāropanena…pe… pāpetvā’’ti. Yathā hi nibbuddhakaraṇe balavatarena paṭimallena tattha tattha muṭṭhippahārādinā vimathito itaro tena yujjhituṃ asamatthataṃ pāpito hoti. Na kevalaṃ asamatthataṃ pāpitova hoti, atha kho maraṇamattaṃ dukkhaṃ vā maraṇaṃ vā pāpuṇāti, evametepi saṅkhārā evaṃ dubbalabhāvaṃ pāpitā upariñāṇānubhāvena nibbisevanataṃ, sabbaso bhaṅgañca pāpuṇantīti.
“那里”起始谓喻比喻接连交换。 “那时”者谓片刻间。谓取修习之所在，通过斩断杂聚成团。“自在者”，佛语谓诸修行人，如“月日不定之转动”比喻等（论藏4.70）。因造作法等常无常性不净性种种差别难以稳固认知，故借观修习觉知力出力观察此常无常相等。如此以三相置于心上等（佛音中：“以三相加持……”等）。譬如佛果发生时，强大之力尚未完全成熟，时有时无乱动不能相容。非单因不顺而乱，更达死亡之苦，乃至死亡也随之而来。故造作法以其软弱不坚，因与觉悟者出离苦相事相似，在最终灭尽时，诸法全然破灭。
§759
759.Ettāvatāti evaṃ ‘‘anaccantikato’’tiādinā parocattālīsāya ākārehi saṅkhārānaṃ aniccādibhāvasallakkhaṇavasappavattena paṭisaṅkhānena.
759.“如此”等如“非永恒著”的教法，是由濡湿他者四十一种形态的行包含其无常等本质相的根本特征的反复观照成就。
Aniccato manasikarototiādīsu yaṃ vattabbaṃ, taṃ bhayatupaṭṭhānakathāyaṃ (visuddhi. 2.750) vuttanayameva.
关于应当于“无常”等诸法上用心思惟者，正如清净道论第750偈中所说，乃是为破除恐怖而作的说法。
Ayaṃ pana viseso – ‘‘paṭisaṅkhā’’ti padassa ‘‘jānitvā’’ti atthaṃ vatvā paṭisaṅkhānuppajjanakiriyānaṃ samānakhaṇattā asatipi pubbāparakālatte saddavohāramattena evaṃ vuttanti dassento ‘‘kāma’’ntiādimāha. Tena ‘‘kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati hetupaccayā (paṭṭhā. 1.1.53), nihantvā timiraṃ sabbaṃ, uggatoyaṃ divākaro’’ti ca evamādīsu viya samānakālavasenāyaṃ saddapayogoti. Tathā manañca dhamme ca paṭhamaṃ paṭicca pacchā na manoviññāṇassa uppatti, evamidhāpīti dassetuṃ ‘‘manañca paṭiccā’’tiādi vuttaṃ. Ediso saddapayogo yebhuyyena loke pubbakālavaseneva dissatīti pubbakālavaseneva idhāpi taṃ dassetuṃ ‘‘ekattanayena vā…pe… veditabba’’nti āha. Tassattho – aparāparaṃ uppannesu ñāṇesu purimassa vasena paṭisaṅkhānakiriyā, tadaññassa vasena uppajjanakiriyā ca yojetabbā, na ca tāni bhedato apekkhitabbāni ekasantānapatitatāya ekattanayavasena gahitattāti. Itarasmiṃ padadvayeti ‘‘pavattaṃ paṭisaṅkhā, nimittañca pavattañca paṭisaṅkhā’’ti imasmiṃ padadvaye.
这里有一特别之处——“反复观”一词，依照“了知”之义，说明反复生起的行为是以等时刻的现在为界限，仅以前后之声响为凭借而作。对此，注疏引“欲”等例进一步说明。由此说：“善法因缘生善法（此句即为前人所述，意谓善之因缘生善法）”，“灭尽诸暗，现如日出”等等，皆是以现时刻联结的声音为例。乃至于心与法，亦是先有心，后有心识生起，意在说明“心亦由因缘而生”等论。又有文说，前后生起的知识，以反复观的作用结合，不可分离，须如同一团体般紧密相连。故而对“反复观”一词说：“有形的反复观，及以所缘之相为反复的反复观”，即指此两层含义。
Paṭisaṅkhānupassanāñāṇaṃ niṭṭhitaṃ. · 省察随观智已结束。
Saṅkhārupekkhāñāṇakathāvaṇṇanā行舍智论述注释
§760
760. Saṅkhārānaṃ aniccadukkhākārādipariggaṇhanavasena pavattampi paṭisaṅkhānupassanāñāṇaṃ visesato anattākārapariggaṇhanapadhānanti vuttaṃ ‘‘sabbe saṅkhārā suññāti pariggahetvā’’tiādi. Tasmiñhi sati saccasampaṭivedho ijjhati, na asati. Tadabhāvato hi aniccadukkhalakkhaṇapaññāpakampi sarabhaṅgasatthārādīnaṃ sāsanaṃ aniyyānikameva jātaṃ. Atha vā tesaṃ niccasārādīhi rittakaṃ sandhāya ‘‘sabbe saṅkhārā suññāti pariggahetvā’’ti vuttaṃ. Yañhi yato rittakaṃ, taṃ tena suññanti. Saṅkhārānaṃ attasuññatāya duviññeyyabhāvato anekavāraṃ paṭividdhāyapi suññatānupassanāya daḷhībhāvāpādanatthaṃ ‘‘puna suññamida’’ntiādi āraddhaṃ. Tattha yadaggena saṅkhārā anattatā, tadaggena anattaniyā. Sati hi attani attaniyena bhavitabbanti vuttaṃ ‘‘suññamidaṃ attena vā attaniyena vā’’ti. Dvikoṭikanti dviaṃsikaṃ, attānaṃ neva disvā ñāṇacakkhunā paccakkhato, anumānato ca tassa anupalabbhanīyatoti adhippāyo. Paraṃ aññaṃ sattaṃ, saṅkhāraṃ vā parikkhārabhāve attano sukhadukkhasādhanabhāve ṭhitaṃ na disvāti yojanā. Puna pariggaṇhātīti sambandho. Etthāti etasmiṃ suññatānupassanādhikāre.
760.鉴于诸行具无常与苦之质相，当中反复观照的智分别，尤重其无我特性之思惟。故曰“诸行皆空”等言，意在取其空义。持斯念处，方得彻悟真谛，而非虚妄。由此无常苦之智慧昭显，现存诸教即是应于此理生，非冥顽之假。又或视诸行如恒存之实，空言“诸行皆空”亦由此发起，若视诸行为空者，即由此生“空”之见。由于诸行本质俱是无我，空相乃成。念内依无我而生“此空者”，基于此义，有“空有此体或此性”之说。复有“双否定”：虽无自体可见，智慧亦不能知其本质，推定亦不能察觉，如此立场。更进一步说，诸行于常乐我等功用中无以显现，由此语义相牵连。故曰“由此思惟所缘”，说明此处是空思惟观照之开端。
Kvacīti katthaci ṭhāne, kāle, dhamme vā. Atha vā kvacīti ajjhattaṃ, bahiddhā vā. Attano attānanti sakattānaṃ. ‘‘Ayaṃ kho bhavaṃ brahmā mahābrahmā…pe… seṭṭho sajitā vasī pitā bhūtabhabyāna’’ntiādinā (dī. ni. 1.42) parehi parikappitaṃ attānañca kassaci kiñcanabhūtaṃ na passatīti dassento ‘‘kassacī’’tiādimāha. Tattha parassāti ‘‘parajāti, paro puriso’’ti ca evaṃ gahitassa. Na ca mama kvacanīti ettha mama-saddo aṭṭhāne payuttoti āha ‘‘mama-saddaṃ tāva ṭhapetvā’’ti. Parassa cāti attato aññassa. ‘‘Paro puriso’’ti evaṃbhūto attho mamatthāya ṭhito, tassa vasena mayhaṃ sabbaṃ sijjhatīti evaṃ ekaccadiṭṭhigatikaparikappitavasena paraṃ attānaṃ tañca attano kiñcanabhūtaṃ na passatīti dassento ‘‘na ca kvacanī’’tiādimāha. Ettha ca nāhaṃ kvacanīti sakaattano abhāvaṃ passati. Na kassaci kiñcanatasminti sakaattano eva kassaci anattaniyataṃ passati. Na ca mamāti etaṃ dvayaṃ yathāsaṅkhyaṃ sambandhitabbaṃ. Atthīti paccekaṃ. Na ca kvacani parassa attā atthīti parassa attano abhāvaṃ passati. Tassa parassa attano mama kiñcanatā na catthīti parassa attano anattaniyataṃ passati. Evaṃ ajjhattaṃ, bahiddhā ca khandhānaṃ attattaniyasuññatā suddhasaṅkhārapuñjatā catukoṭikasuññatāpariggaṇhanena diṭṭhā hoti. Tena vuttaṃ ‘‘evamaya’’ntiādi.
何时何处？何时何事？亦或内外？“自己”所指为自身。诸如“此乃生命、梵天、大梵王……至尊王、君臣、父子……”，这是他者概念，显示彼此之间无有何物能见。曰“彼者者”，意即异类他者。非谓吾我，“吾”此语用在语地上。谓“他者”，即他人义；此意义常立，因彼世间除我之外一切皆他，故由此缘起“彼者”曰“他人”。以此运作，表明“我不见何物”，实为无“自性”者。不见某物非我所失，实为无我有无之缘也。执此“无我”“无自体”之理，内外诸蕴乃显现为无我无常、空无所有，并由此产生明了无贪无执的四大空相。故有“如是义”等说。
§761
761.‘‘Chahākārehī’’tiādinā niddesādīsu tattha tattha āgate pakāre suññatānupassanāya paribrūhanaṃ saṅgahetvā dasseti. Tattha chahākārehīti chahi gahaṇākārehi, gahetabbākārehi vā. Niccenāti ‘‘nicco’’ti parikappitena attanā vā aññena vā kenaci. Niccenāti vā niccabhāvena. Dhuvādayo ‘‘nicco’’ti gahitasseva gahetabbākārā. Tabbibhāgena hi imassa chakkatā. Tattha niccatā nāma kūṭaṭṭhatā. Dhuvabhāvo thiratā. Sadā bhāvitā sassatatā. Nibbikāratā avipariṇāmadhammatā. Yāva jarāmaraṇāti peyyālaṃ akatvā pariyosānapadameva dasseti.
761.“以六种方式”等措辞，在此及彼分别所至之地，以六种受持形态，诠释空性观照之法门。所言六种，即六类抓握形态或可受持形态。“永恒”指以己或他等修持之永无变化体。二者皆指恒久不变之义。“双恒”即巩固稳定，清净纯粹。此皆囊括忍辱、恒常保持、不转损之理，显现自老死至终结之终极常住相。
§762
762. Na sāranti asāraṃ, natthi etassa sāranti nissāraṃ. Sārato apagataṃ, sāraṃ vā tato apagatanti sārāpagataṃ. Keci panettha ‘‘niccasārasārena vā sukhasārasārena vā attasārasārena vā’’ti pāḷīti adhippāyena ‘‘asāraṃ nissāraṃ sārāpagata’’nti padattayaṃ eko suññatāpariggahākāro, aññathā satteva ākārā siyuṃ, na aṭṭhāti vadanti. Apare pana ‘‘subhasārasārenātipi pāḷiyaṃ atthīti ‘asāraṃ nissāraṃ sārāpagata’nti idaṃ padattayaṃ ‘niccasārasārenā’tiādīsu paccekaṃ yojetabba’’nti vadanti. Setavacchoti setavaruṇako. ‘‘Minarukkho’’tipi vadanti. Pāḷibhaddakoti kiṃsuko.
762. 不存在无根无据之物，也没有其根本的解脱可言。若有存在根本的，则其根本即已离去；或称根本的随之消失为根的灭尽。有些地方说“以永恒根本、快乐根本、真实根本三者之一”为法（即『无根、解脱乃根灭』说），但这是空无所有的观念，也可以有别的理解形式，不过一般不予赞同。还有人说应分别连接“善根本”等说法，认为『无根、解脱乃根灭』这一说是对“永恒根本”等说的单独补充或修饰。Setavaccho意指浅毡色，Minarukkho意指小树丛，Pāḷibhadda即巴利语音译名称。
§763
763. Niccasārādīnaṃ abhāvato rittato passati. Parittato, lāmakattā vā tucchato. Attasārābhāvena suññato. Sayaṃ anattatāya anattato. Issariyassa abhāvato, kenaci issariyaṃ kāretuṃ asakkuṇeyyatāya ca anissariyato. Pheṇapiṇḍena bhājanādiṃ kātukāmassa viya rūpassa niccatādiṃ kātukāmassa taṃ na sijjhati, sakaicchāvasena vā kāci kiriyā natthīti akāmakāriyato. ‘‘Evaṃ rūpaṃ hotu, mā eva’’nti alabbhanīyato. Sayaṃ aññassa vase na vattati, nāpi aññaṃ attano vase vattetīti avasavattakato. Yasmiṃ santāne sayaṃ tassa paro viya avidheyyatāya parato. Kārakādi viya kāraṇehi, phalena ca vivittato. Na hi kāraṇena phalaṃ, phalena vā kāraṇaṃ sagabbhaṃ tiṭṭhati. Esa nayo vedanādīsupi.
763. 永恒根本等因无而显得空寂。空寂者，令人寂止或虚无之意。因无自性根本而空寂，遂归于非我。因无主宰权故，不能主宰任何事物。就如欲以蜂蜡制作食物等事，比喻如色法等无常根本，因其无常而没法持续，包括有愿望却无行为。因而认定“愿此色法存在，非则不存”属不成立之见。此亦非他人或自己独有，亦无他我。若有人于某续中，将其他视为自身，因缘缘故，此如因果异别法理。因果无因即无果，亦无果成因。此理亦适用于受等法。
§764
764.Rūpaṃ na sattotiādīsu yo lokavohārena satto, rūpaṃ so na hotīti ayamattho idha nādhippeto tassāvuttasiddhattā. Na hi loko rūpamattaṃ ‘‘satto’’ti voharati, bāhirakaparikappito pana attā ‘‘satto’’ti adhippeto. So hi tehi rūpādīsu sattavisattatāya paresaṃ sañjāpanaṭṭhena ‘‘satto’’ti vuccati, rūpaṃ so na hotīti attho. Suññatāpariggaṇhanañhetanti. Esa nayo na jīvotiādīsupi. Tattha jīvanaṭṭhena jīvo. Naranaṭṭhena netubhāvena naro. ‘‘Ahamasmī’’ti mānuppattiṭṭhānatāya māno ettha vāti pavattatīti mānavo. Thiyati ettha gabbhoti itthī. Padhānabhāvena puri setīti puriso. Āhito ahaṃmāno etthāti attā. Paccattaṃ tassa tassa ahaṃkāravatthutāya ‘‘aha’’nti ca diṭṭhigatikehi attā vuccati, rūpaṃ pana tādisaṃ na hotīti suññatāpariggaṇhanavidhiṃ dassetuṃ ‘‘rūpaṃ na satto’’tiādi vuttaṃ. Tasmā aṭṭhahipi padehi rūpassa attasuññatāva dassitā. Itarehi catūhi tassa kiñcanatābhāvo. Tattha na mamāti mayhaṃ attano santakaṃ na hoti, tathā aññassa attano santakaṃ na hoti, kassacipi attano santakaṃ na hoti attanoyeva abhāvato. ‘‘Na attaniya’’nti padena pakāsito evattho pariyāyantarehi tīhipi padehi pakāsito. Esa nayo vedanādīsupi.
764. 对“色等即为有”之通说，世界上众生一般不以色法为“有”，而是外在设想“我有”为“有”者。所谓“以色为我有”，为外在误解称呼。借由色等相对存在，他人称为“有”，非谓色即为有。是以此说称为“空无所取”观点。此理亦适用于“生”等诸法。比喻用“生”、“人”、“我”等观念建立自我认知。此“我执”系由心识起。故诸色无“我有”实质，依空无取论述“色非我有”等。如是对色法八词说根本空无自性。其它四法中则无此般“有无我”之差别。此处“无我的”指自身续无我，故他续亦无其我。称为“非我法”，此三词即“无我”义，广义引用于诸法。此理亦适于受等法上。
§765
765. Heṭṭhā kalāpasammasanassa daḷhabhāvāya vuttasammasananayāpi suññatānupassanāya daḷhabhāvāya saṃvattantīti dassento ‘‘tīraṇapariññāvasenā’’tiādimāha. Tattha bhayassa ahiṃsanena asaraṇato. ‘‘Saraṇa’’nti gahetuṃ ayuttatāya asaraṇībhūtato. ‘‘Anassādato’’ti idaṃ pāḷiyaṃ natthi. Sati ca tecattālīsa ākārā siyuṃ. Rūpappavattiyaṃ sabbādīnavūpaladdhiyā ādīnavato. ‘‘Samudayato atthaṅgamato’’ti idaṃ dvayaṃ yathā aniccato dassanaṃ panāḷikāya, niccasāravirahadīpanena vā suññatāvibhāvanaṃ hoti, evaṃ suññatāvibhāvananti katvā vuttaṃ. Tathā ‘‘yaṃ kho rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpassa assādo’’ti (saṃ. ni. 3.26) dassanaṃ paccayapaccayuppannatāvibhāvanena suññatāvibhāvanaṃ. ‘‘Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ rūpassa ādīnavo’’ti (saṃ. ni. 3.26) ca dassanaṃ niccatādisuññatābhāvanato. Tathā ‘‘yo rūpe chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpassa nissaraṇa’’nti evaṃ samudayādidassanānaṃ, itaresañca yathārahaṃ suññatānupassanānubrūhanatā daṭṭhabbā. Yaṃ pana ādīnavato dassanaṃ, pubbe vatvāpi puna vacanaṃ assādapaṭikkhepato dassanaṃ sandhāya vuttanti veditabbaṃ. Sesaṃ heṭṭhā vuttanayameva. Vedanādīsupi dvācattālīsa ākārā netabbāti āha ‘‘vedanaṃ…pe… viññāṇaṃ aniccato…pe… nissaraṇato passatī’’ti.
765. 于下部巴利教典中多处论述紧密实有之理，乃为观照诸法空无自性的坚实见解。称之为“圆通了达觉”的教法。其中特别强调不害怕与不执着避难，即因无执而无避难。所谓“避难”，即因无能力承受故产生的无避患心。此处无“无受难”一词。其余43字形态。于色法生起中体验诸苦、有其根本苦。两者均如无常相显示，或以常态根本分别显示空无自性。故称此即是“空无自性观”之理。又云：“缘起色法所生之乐，此即色之依止”，“色为无常、苦、变异法，此是色之苦因”，以上分别揭示色之集、苦谛实相。又云：“欲爱色法无欲爱之灭，此乃色之解脱”，表明色法灭尽即是解脱。其他诸法亦应如是正确观察、增长空观觉察。因其复于苦理中发说，早已存在并广为传布。下部亦论受等43字形态无常性不可分别见闻说，“苦、灭”为应观察原则。
Vuttampi ca niddese etaṃ suññatāpariggaṇhanakathāsandassanaṃ ‘‘asukāya pāḷiyā ayaṃ niddeso’’ti dassanatthaṃ, tassa phalasandassanatthañca.
并且此教法表达空无自性之义，以利说明其果报之意境。
§766
766. Evaṃ tīraṇapariññāvasena paccekaṃ khandhesu dvācattālīsāya ākārehi suññataṃ pariggahetvāpi tividhānupassanāvaseneva bhāvanaṃ anuyuñjantassa saṅkhārupekkhāñāṇuppattīti dassento ‘‘evaṃ suññato’’tiādimāha. Tattha pariggaṇhantoti sammasanto. Bhayañca nandiñca vippahāyāti ajjhupekkhakatāya saṅkhārānaṃ vipattiṃ nissāya uppajjanakabhayañceva tesaṃ sampattiṃ nissāya uppajjanakapītiñca pajahitvā. Atha vā bhayatupaṭṭhānavasena uppajjanakañāṇabhayañca sammasanavasena uppajjanakapītisaṅkhātaṃ nandiñca pahāya. Na hi sabbaso suññatāya diṭṭhāya bhayanandīnaṃ avasaro atthi, atha kho upekkhāva saṇṭhāti. Tenāha ‘‘saṅkhāresu udāsīno hotī’’ti. Tattha yena micchāgāhena anudāsīnatā siyā, tadabhāvaṃ dassento ‘‘ahanti vā mamanti vā na gaṇhātī’’ti āha. Idānissa udāsīnatāya upamaṃ dassento ‘‘vissaṭṭhabhariyo viya puriso’’tiādimāha.
766. 如是圆通了达之教说，于四种色法及其四十三字形态中，虽承认空无自性仍修持三种观察法，以生起“心无挂碍”的正见智慧，称为“如是空无自性”。其中“承认”是将空性真实接受。弃除恐怖与快乐后，心生舍敬，即弃彼二心界，以正平等心观照诸行之变化。放弃因愚见导致的恐怖与愉悦倾向及因果执著。又以恐怖安立相持之识，弃除欢乐。通常非全然以空现前而成就不畏恐怖悦乐之境，然此时舍敬力存。是故说“对诸行无所挂念”。如是，若有误见或三毒所缠执，乃无此无挂碍境。说明“无挂碍性”成就者，说“无挂碍”。对夹杂执着之人，此境不生，故示“我不执着，彼亦不执着”等心境。依此，彼心似散座之搁石，坚固不动犹如人语云。
Tattha anudāsīnatāpubbikā udāsīnatā vuccamānā idha opammatthaṃ pharatīti dassetuṃ ‘‘iṭṭhā kantā’’tiādi vuttaṃ. Ativiya naṃ mamāyeyya itthīnaṃ sāṭheyyakūṭeyyavaṅkeyyādīnaṃ ajānanato. Muñcitukāmo hutvāti muñcitukāmova hutvā, taṃ vissajjeyya nirapekkhatāya vasenevāti adhippāyo. Ayaṃ yogāvacaro. Muñcitukāmatāya uddhaṃ yāva saṅkhārupekkhāñāṇaṃ na uppajjati, tāva pavattā vipassanā paṭisaṅkhānupassanā evāti āha ‘‘paṭisaṅkhānupassanāya saṅkhāre pariggaṇhanto’’ti.
此处所谓先前不专注即称为不专注者，在此教法中，为了显示其放逸的对象，故说“此为所爱所喜”等语。过甚者，我不欲其生，譬如对女色的轻慢、嫉妒、偏见等，皆因无知所生。所谓欲放逸者，犹如想放逸；欲放逸意念生起后，应当放逸它，如此般若之念亦当放逸，这便是支配念。因无挂碍故，任其自然如水流般安住。此谓支配念。由于放逸意欲不生起，至于内观五蕴的知见仍未现起，此时正是内观禅修生起、回头观察的时期，故有“通过回头观察观察五蕴”的教示。
Patilīyatīti ekapassena nilīyati nilīnaṃ viya hoti. Patikuṭatīti saṅkucati. Paṭivaṭṭatīti vivaṭṭati. Na sampasāriyatīti na visarati, abhirativasena na pakkhandatīti attho.
“收敛”意谓一下子收拢起来，恰似被缠绕似的；“弯曲”意谓蜷缩；“卷回”意谓盘绕回转；“不流动”意谓不扩散、不散布、不传播，这即是其意。
Iccassāti iti evaṃ assa yogino.
称之为如此，即是如此，修行者如是。
§767
767. Tikkhavisadasūrabhāvena saṅkhāresu ajjhupekkhane sijjhamāne taṃ panetaṃ saṅkhārupekkhāñāṇaṃ anekavāraṃ pavattamānaṃ paripākagamanena anulomañāṇassa paccayabhāvaṃ gacchantaṃ nibbānaṃ santato passati nāma. Tathābhūtañca sabbaṃ saṅkhārappavattaṃ vissajjetvā nibbānameva pakkhandati nāma. Tayidaṃ idha ñāṇaṃ anulomagotrabhuñāṇehi saddhiṃ ekattaṃ netvā vuttaṃ ekattanayavasena . No ce nibbānaṃ santato passatīti tāva saṅkhārupekkhāñāṇassa aparipakkatamevāha. Samuddaṃ tarantīti sāmuddikā, saṃyattikā. Disājānanako kāko disākāko, lakkhaṇamattañcetaṃ yo koci tādiso sakunto veditabbo. Videsanti adesaṃ samudde aparicitaṭṭhānaṃ. Anugantvāti anu anu gantvā.
第767节。以锋利清晰如狮吼之势，在处理诸行时恬淡观照时渐渐成就此五蕴观察之智，多次生起，随其成熟而流向顺行智的条件，恒常见证涅槃。于是真如地观察生灭诸行，舍弃一切，专注于涅槃而抛弃它。此智慧乃顺行后续三种智共同行者，称为合一。若不恒常见证涅槃，则是五蕴观察智尚未圆满。所谓“渡海者”，即能够渡过波涛之意；“有海者”，谓存在大海；“朝阳初升的老鹰”，形容某种迹象，世间之相当能见应知。所谓“远行”，意为一再随从前行。
Tayidaṃ vipassanāñāṇaṃ. Piṭṭhaṃ vaṭṭayamānaṃ viyāti thūlathūlato vivecanavasena nipphoṭiyamānaṃ saṇhaṃ saṇhaṃ piṭṭhacuṇṇaṃ viya. Nibbaṭṭitakappāsanti nibbaṭṭitabījaṃ kappāsaṃ. Vihanamānaṃ viyāti dhanukena vihaññamānaṃ viya. Upamādvayenapi punappunaṃ sammasanena vipassanāñāṇassa sukhumatarabhāvāpattimāha. Yathā yathā hi vipassanābhāvanābalena tikkhā, visadā, sūrā ca hoti, tathā tathā sukhumatarāpi hotīti. Saṅkhāravicinaneti pavicayassa sikhāppattatāya saṅkhāresu viya tesaṃ vicinanepi udāsīnaṃ hutvā tividhānupassanāvasena tiṭṭhati pakārantarassa abhāvato. ‘‘Sattadhā aṭṭhārasadhā’’tiādinā vibhattāpi hi anupassanāpakārā aniccānupassanādīsveva tīsu antogadhāti matthakappattā vipassanā tāsaṃ eva vasena tiṭṭhati.
此即内观智慧。后方如辐射般扩展，似展开巨伞渐次破裂，似碎散瓦砾；如蓬松棉絮散开；如弓弦拉紧般张开。藉由对偶喻不断加强，其微妙本质渐渐显现。随着内观修习力量增盛，智慧愈加锐利、清晰、广阔，同时也更为细致微妙。所谓对诸行之解说，如同燃烧时火焰尖端作用，在诸行分析时，智慧有所观察却又不执着，借由三种不同的观察方式恒常存在，即于缝隙处无痕迹存在。即使被划分为“七种”或“十八种”观法，若无观察功夫，仍难以真正见道。内观修习，正是依靠此恒常观察的基础而扩展。
§768
768.Tatrāti tasmiṃ vimokkhamukhabhāvāpajjane, ariyapuggalavibhāgapaccayatthe ca. Idaṃ vipassanāñāṇaṃ. Tiṇṇaṃ indriyānanti saddhindriyasamādhindriyapaññindriyānaṃ. Ādhipateyyavasenāti sampayuttadhammānaṃ adhipatibhāvavasena. Aniccānupassanābahulassa hi saddhindriyaṃ balavaṃ hoti, dukkhānupassanābahulassa samādhindriyaṃ, anattānupassanābahulassa paññindriyanti tissannaṃ anupassanānaṃ vasena balavatarabhāvaṃ pattāni imāni tīṇi indriyāni vimokkhamukhabhāvaṃ āpādentīti āha ‘‘tividhānupassanā…pe… āpajjati nāmā’’ti. Tividhavimokkhamukhabhāvanti ettha ke pana tayo vimokkhā, kāni vā tīṇi vimokkhamukhānīti antolīne anuyoge vimokkhamukhādhīnattā vimokkhādhigamassa vimokkhamukhāni tāva dassento ‘‘tisso hi…pe… vuccantī’’ti vatvā ayañca attho pāḷito eva viññāyatīti dassento ‘‘yathāhā’’tiādimāha.
第768节。在此述涅槃之门开启，与尊者之分类相承接。这是内观智慧。所谓“三根”，即信根、定根、慧根三智。以主宰之力相加，而且彼三根常乘内观三解脱法而生起。多观无常，则信根强健多威势；多观苦，则定根强健；多观无我，则慧根强健，故三根皆以三种观察为基础而显具极大力量。其表现乃为通向解脱之门的开启。句云“以三种观察……生起者名之”。所谓三种解脱门，其实即内观三解脱法及其并摄解脱的关系。依照此理，释论说作“如是”等，是意欲明示此义。
Lokaniyyānāyāti lokato nikkhamanāya, sattalokassa vā vaṭṭadukkhato nikkhamanāya. Paricchedaparivaṭumatoti udayabbayavasena paricchedato ceva parivaṭumato ca. Samanupassanatāyāti sammadeva anu anu passanāya saṃvattantīti sambandho. Aniccānupassanā hi saṅkhāre ādito udayena, antato vayena paricchinne passati. Ādiantavantatāya hi te aniccāti. Animittāya ca dhātuyāti sabbasaṅkhāranimittavirahato ‘‘animittā’’ti laddhanāmāya asaṅkhatāya dhātuyā. Cittasampakkhandanatāyāti paricchinditvā anulomañāṇādibhāvena sammadeva adhicittassa anupavisanatthāya. Appaṇihitāyāti rāgapaṇidhiādīnaṃ abhāvena ‘‘appaṇihitā’’ti laddhanāmāya. Suññatāyāti attasuññatāya ‘‘suññatā’’ti laddhanāmāya.
“从世间而出，为了脱离世间；或为脱离诸有之苦而出世。‘分段与环绕’者，依照生起与灭亡的顺序而划分，既以段落区分，也以环绕方式展开。‘相续观察’者，指正确地依次观察而产生的连贯关系。对于无常的观察，所观察的是所有色法由于有生起为始，以灭亡为终，在始终之间的存在形态，故曰无常。因其有始有终，故称无常。‘无缘者’及‘界’是指所有染着诸造作因缘所生法的无缘之界。[无缘界]即称为“无缘界”，此为无染着界的名称。‘心和合体’者，指将心分解后，为了令心理顺畅通达而生的顺应智等所具足的依他心界。‘非着者’指无贪着及诸如誓愿等因相的缺失，故称非着者。‘空性’者，谓自体空，如空性之名相。
Gatinti nibbattiṃ. Saṅkhārānaṃ sabhāvavibhāvanena saṃvejiyamānaṃ cittaṃ sammāpaṭipattiyaṃ samuttejitaṃ nāma hotīti āha ‘‘manosamuttejanatāyāti cittasaṃvejanatāyā’’ti. Mamaṃkārena attaniyasaññitassa vatthuno sāmibhūto attā paṭhamaṃ parāmasīyati, tato attaniyanti āha ‘‘nāhaṃ, na mamāti evaṃ anattato samanupassanatāyā’’ti. Tīṇi padānīti paricchedaparivaṭuma, manosamuttejana, samanupassanapadānīti vadanti, ‘‘sabbasaṅkhāre’’tiādīni pana tīṇi vākyāni tīṇi padānīti veditabbāni. Tenevāti aniccānupassanādīnaṃ vasena tesaṃ tiṇṇaṃ padānaṃ vuttattā eva. Pañhavissajjaneti ‘‘aniccato manasi karoto kathaṃ saṅkhārā upaṭṭhahantī’’ti pañhassa vissajjane.
‘去’者即指成就。依诸造作的本性分别观察而生起的觉知心，是依正确修行而增长的，称为“心起增盛”。由业力带来第六识的依托，此身亦因之蒙受果报，故最初反省‘我非我’，并对自身说：‘非我、非我’，即以无我之观察。‘三重语’者，指分段与环绕、心起增盛和相续观察三个阶段。‘诸有造作’等三句，应当理解为三重语。这里正是从无常观察等三个阶段的性质说明三重语。‘问题解脱’即在心中思考：‘既然此无常，造作怎样能阻止呢？’以此疑问予以释除。
§769
769. Evaṃ vimokkhamukhāni dassetvā idāni vimokkhe dassetuṃ ‘‘katame panā’’tiādi vuttaṃ. Aniccato manasi karontoti aniccānupassanaṃ anuyuñjanto. Adhimokkhabahuloti saddhindriyabahulo. Yassa visesato aniccānupassanā tikkhā sūrā hoti, tassa saddhindriyaṃ adhimattaṃ hoti. ‘‘Aniccā saṅkhārā’’ti hi ādito saddhāmattakena paṭipajjitvā vipassanāya ukkaṃsagatāya tarupallavādīsu viya maṇikanakādīsupi tesaṃ aniccataṃ sātisayaṃ paccakkhato passato ‘‘sammāsambuddho vata so bhagavā’’ti satthari saddhā balavatī pavattatīti so adhimokkhabahulo, adhimattasaddho ca hoti. Tassa aniccānupassanābahulatāya aniccākārato vuṭṭhānaṃ hotīti so ‘‘animittaṃ vimokkhaṃ paṭilabhatī’’ti vuttaṃ. Passaddhibahuloti dukkhānupassanaṃ anuyuñjanto ‘‘dukkhā saṅkhārā, tappaṭipakkhato sukho nirodho’’ti ca manasikāravasena nibbānassa santapaṇītasukhabhāvaṃ adhimuccanto abhiṇhaṃ pītipāmojjasamāyogato passaddhibahulo hoti. Tato ca adhimattasamādhindriyapaṭilābhena rāgapaṇidhiyā dūrībhāvato appaṇihitavimokkhasamadhigamo hotīti vuttaṃ ‘‘dukkhato…pe… paṭilabhatī’’ti. Vedabahuloti anattānupassanaṃ anuyuñjanto attasuññatāya nipuṇañāṇavisayattā ñāṇabahulo hoti. Tato ca adhimattapaññindriyapaṭilābhena mohassa dūrībhāvato suññatavimokkhasamadhigamo hotīti āha ‘‘anattato…pe… paṭilabhatī’’ti.
769. 如此显现解脱之门，现今为示现解脱，便说‘诸何为者’等。‘在心知无常’者，即勤修无常观察的人。所谓‘增多皈依’者，指信心根强足。信心由无常观察特别精进而生，犹如处于薄弱的芽叶中发现宝石与黄金的光辉一般，明了无常；谓‘正觉者果德玛为善知识’，说明信力强足，而亦成为信心强者。因大量修习无常观察，因无常性而起，故此生起，谓‘得无缘解脱’。‘多安宁者’指修习苦观察的人，因思惟苦造作的痛苦而生宁静；以对涅槃安乐的观察，超越苦爱故得大安宁。由此及至得信定力后，由离欲无贪的解脱三昧得成非着解脱，谓‘由苦得……’等。‘多慧者’指依无我观察，以对自体空的工巧智慧而生慧。由此及至得到极慧后，因远离痴迷获得空解脱三昧，谓‘由无我得……’等。
Yo aniccānupassanāya nimittavasena saṅkhāre pariggahetvā vipassanaṃ anuyuñjanto yattha idaṃ saṅkhāranimittaṃ sabbaso natthi, taṃ ‘‘animittaṃ nibbāna’’nti animittākārena adhimuccanto vuṭṭhānagāminimaggena ghaṭeti. Tassa maggo animittato nibbānaṃ sacchikarotīti vuccatīti āha ‘‘animittākārena nibbānaṃ ārammaṇaṃ katvā pavatto ariyamaggo’’ti. Svāyaṃ nibbānassa animittākāro neva maggena kato, na vipassanāya, atha kho sabhāvasiddho. Tadārammaṇatāya ca maggo animittoti vuccatīti dassento āha ‘‘animittāya dhātuyā uppannattā animitto’’ti. Yo dukkhānupassanāvasena paṇidhiyā dūrībhāvakaraṇena appaṇihitaṃ adhimuccanto , yo anattānupassanāvasena attūpaladdhiyā dūrībhāvakaraṇena suññataṃ adhimuccantoti ca ādinā yojetabbaṃ. Tenāha ‘‘eteneva nayenā’’tiādi.
任谁，依无常观察的相而取相望观造作，修无作见观察（即观于造作无有本质相貌），致使于所依造作处全无一处可得，彼即以非相（无相）涅槃相，通过出世修行之途而能到达。谓此道路与宁静涅槃相契合。其道路以非相安立，故称为非相之道。既断诸苦观察及远离苦的发愿观照，得成非着解脱；由得到自我空观察而得空虚解脱，此乃所修方法，故说“以此法则”之语等。
§770
770. Yadi ariyamaggo tividhampi vimokkhanāmaṃ labhati, atha kasmā abhidhamme vimokkhadvayameva āgatanti codanaṃ sandhāyāha ‘‘yaṃ panā’’tiādi. Tattha tanti abhidhamme vimokkhadvayavacanaṃ. Nippariyāyato vipassanāgamanaṃ sandhāyāti ujukameva vipassanato maggassa nāmāgamanaṃ sandhāya vuttaṃ. Kasmā? Animittavipassanā āgamanīyaṭṭhāne ṭhatvā attano maggassa nāmaṃ dātuṃ na sakkoti. Kāmaṃ sutte ‘‘animittañca bhāvehi, mānānusayamujjahā’’ti (su. ni. 344) animittavipassanā kathitā, sā pana niccanimittadhuvanimittaattanimittāni ugghāṭentīpi sayaṃ nimittadhammesu eva caratīti sanimittāva hotīti. Apica abhidhammo nāma paramatthadesanā, animittamaggassa ca paramatthato hetuvekallameva. Aniccānupassanāvasena hi animittavimokkho kathito. Tattha ca saddhindriyaṃ adhimattaṃ hoti, taṃ ariyamagge ekaṅgampi na hoti, amaggaṅgattā attano maggassa nāmaṃ dātuṃ na sakkoti. Itaresu dukkhānupassanāya vasena appaṇihitavimokkho, anattānupassanāya vasena suññatavimokkho.
770. 若圣道中三种解脱俱得，问为何唯有两种解脱出现在论典中。答曰，论典中以两解脱而说。所谓“直行的入禅道”，即是专修智慧道的异名。何故？因在非相的智慧证得处，无法示现自名为非相道。典籍中曾言：‘应当修非相，断除自我观。’非相观察虽揭示常断假相，却不离其相，故称为‘相中之无相’。论典终以此相为是，故称为相伴之无相。又因此缘，故不能直接以自身名义显示。其余解脱中，由苦观察而生的非着解脱，以及由无我观察而生的空虚解脱。
Tesu appaṇihitavimokkhena samādhindriyaṃ, suññatavimokkhena paññindriyaṃ adhimattaṃ hotīti tāni ariyamaggassa aṅgattā attano maggassa nāmaṃ dātuṃ sakkonti, na animittamaggo tadabhāvatoti keci. Ye pana vadanti ‘‘animittamaggo āgamanato nāmaṃ alabhantopi saguṇato ca ārammaṇato ca nāmaṃ labhatī’’ti, tesaṃ matena appaṇihitasuññatamaggāpi saguṇato eva, ārammaṇato eva ca nāmaṃ labheyyunti? Taṃ ayuttaṃ. Kasmā? Maggo hi dvīhi kāraṇehi nāmaṃ labhati sarasato ca paccanīkato cāti, sabhāvato ca paṭipakkhato cāti attho. Appaṇihitamaggo hi rāgapaṇidhiādīhi vimutto, suññatamaggo rāgādīhi suñño evāti te sarasato nāmaṃ labhanti. Tathā appaṇihitamaggo paṇidhissa paṭipakkho, suññatamaggo attābhinivesassa evāti te paccanīkato nāmaṃ labhanti, animittamaggo pana rāgādinimittānaṃ, niccanimittādīnaṃ vā abhāvena sarasato eva nāmaṃ labhati, no paccanīkato. Na hi so saṅkhāranimittārammaṇāya aniccānupassanāya paṭipakkho, sā panassa anulomabhāve ṭhitāti sabbathāpi abhidhammapariyāyena animittamaggo na labbhati. Tena vuttaṃ ‘‘taṃ nippariyāyato vipassanāgamanaṃ sandhāyā’’ti.
彼等非着解脱以定力为最增长，空虚解脱以智慧为最增长，此皆圣道组成部分，能以自身体证名其专属，但无法以非相道名之，因其无非相成份。若有人说：‘非相道虽始无名，但由入门与发愿所得名’，依我见，即使是离欲解脱与空虚解脱，断能由发愿入门而得此名称乎？此论荒谬。何故？解脱得名，需二因：缘起、断除业障，而又互相对立。离欲解脱远离贪欲等烦恼，空虚解脱则离贪欲等，故此二解脱皆得名称。且离欲解脱为发愿的断行，空虚解脱则为断身见而发智慧，故相对称。然非相解脱因无欲无相等缘故，与其相对之辞非成立，无人以相伴之无相证得其名。由是常说：‘此乃直行智慧的入禅道。’
Yasmā suttantapariyāyena animittamaggo labbhati. Vuṭṭhānagāminī hi vipassanā yaṃ yaṃ sammasantī vuṭṭhānaṃ gacchati, tassa tassa vasena āgamanīyaṭṭhāne ṭhatvā attano maggassa nāmaṃ deti, tattha aniccato vuṭṭhahantassa maggo animitto hoti, dukkhato vuṭṭhahantassa appaṇihito, anattato vuṭṭhahantassa suññato, tasmā suttantasaṃvaṇṇanā esāti katvā idha tayopi vimokkhā uddhaṭā. Yaṃ pana paṭisambhidāmagge abhinivesanimittapaṇidhimuñcanaṃ upādāya tissannampi anupassanānaṃ tadāgamanavasena tadanvayassa maggassa ca suññatavimokkhādibhāvo niddiṭṭho, tassa pariyāyabhāve vattabbameva natthīti dassetuṃ ‘‘vipassanāñāṇaṃ hī’’tiādi vuttaṃ. Vipassanāñāṇaṃ paṭisambhidāmagge ‘‘appaṇihito, vimokkho’’ti ca kiñcāpi vuttanti sambandho.
因为经论的说明中得以获得无相之道。所谓内观的觉知，是由对所现起的现象深入观察而产生的：每当有现象现起时，觉知立刻对该现象的来处所在驻足，并赋予其名称。在那里，对无常现象的觉知者所证得之道即为无相之道；对苦感的觉知者而言，该道则不足通达；察觉无我之现象者，则得见其空无。因此，将此称为经论的阐明，表明这里也包含解脱，即使表现张扬。至于借助三明通路之道上，以断除执著作为缘起的放下，由于此未能现起观察，则道的连续性状态——尤其是空无解脱的境界被表明无有；因而此在诠释上不可被论述，此意由『因内观之智低下』等语体现。对内观之智，在三明通路中亦言及“缺失、解脱”等关涉内容。
Aniccānupassanāñāṇanti ‘‘aniccā saṅkhārā’’ti anupassanāvasena pavattañāṇaṃ. Niccato abhinivesaṃ muñcatīti ‘‘te niccā’’ti niccākārato pavattamicchābhinivesaviddhaṃsanavasena, tadanvayaṃ pana maggañāṇaṃ samucchedavasena muñcati. Itīti tasmā. Aniccābhinivesato rittatāya, vimuttatāya ca suññato vimokkho. Sesapadesupi eseva nayo.
所谓无常观知，是指以“无常者是行”作为观察对象而产生的知觉。断除固有之执著谓之“断常”，意即由常的形态生起却是错误的执著，因其为虚妄之常执被破坏；而其因缘关系亦因通达断尽之道境而遗弃。由此判明，由无常的执著所致空虚与解脱同理。余文中于词句层面亦沿用此义。
Tanti tividhaṃ vipassanāñāṇaṃ. Tattha yassa pariyāyato, yassa ca nippariyāyato nāmalābho, taṃ dassetuṃ ‘‘saṅkhāranimittassā’’tiādi vuttaṃ. Na nippariyāyena, atha kho pariyāyenāti attho. Tasmāti nippariyāyakathābhāvato. Vimokkhadvayameva vuttaṃ abhidhammeti adhippāyo. Etthāti etasmiṃ vipassanādhikāre. ‘‘Tividhavimokkhamukhabhāvaṃ āpajjitvā’’ti etasmiṃ vā uddesavacane.
此处列举三种内观之知。其中文义称之为彼此反复而不可得名之义，谓为“行的缘起”等语句已明说。所谓非反复者，即为反复。此由此即出于反复解说的缘故。于解脱二种状态，依阿毗达摩教义总括而成。此理指示于此内观的范围。又以“得三种解脱之门”为此处宣说目的所指。
§771
771.Tesaṃ vibhāgāyāti tesaṃ yathāvuttānaṃ sattannaṃ ariyapuggalānaṃ saddhānusāriādibhāvena vibhattasabhāvatāya.
771.关于其分别，依次基于七位圣者的信解等特质及其本性，体现出真实分门别类的性质。
§772
772.Saddhindriyaṃ paṭilabhatīti saddhānusāribhāvitākāraṇabhūtaṃ adhimattaṃ saddhindriyaṃ paṭilabhati. Adhimokkhabahulatāya, saddhindriyādhimattatāya ca kāraṇaṃ heṭṭhā vuttameva. Apica ayamettha saṅkhepattho – aniccākārasallakkhaṇassa saddhābhibuddhiyā upanissayabhāvato tadanvaye magge saddhā tikkhatarā hoti, tena aṭṭhamako saddhānusārī nāma hoti. Sesesu sattasu ṭhānesūti paṭhamaphalato paṭṭhāya yāva aggaphalā sattasu ṭhānesu. ‘‘Sattasu ṭhānesū’’ti kasmā vuttaṃ, nanu sesesu chasu ṭhānesu saddhāvimutto, aggaphale pana sacāyaṃ arūpajjhānalābhī, ubhatobhāgavimutto hoti, no ce arūpajjhānalābhī, paññāvimutto, na saddhāvimutto. Abhidhamme hi –
772.谓曰：“具足信根”。即由信解维持之因所生之增长，称为加强信根。此加强与增长之因，为后文所说的更低者。且此乃略说，即由无常的特征使信增长，因信使生起依止之因，进而在此道理中信力得以愈宏广，谓之第八种信解者。此亦可见于余七处，指的是从初果到上果等七处。所谓七处者，何以如此称？因于余处的六处中虽有断除信，但于上果处依照本性，断除信实得以全然，不同于仅凭般若智慧断除信者。阿毗达摩中云——
‘‘Katamo ca puggalo saddhāvimutto? Idhekacco puggalo ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti, ‘ayaṃ dukkhanirodho’ti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tathāgatappaveditā cassa dhammā paññāya diṭṭhā honti, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, no ca kho yathādiṭṭhippattassa. Ayaṃ vuccati puggalo saddhāvimutto’’ti (pu. pa. 208) –
“何谓信解之人？有一类人真实认识‘这是苦’、‘这是苦的集起’、‘这是苦的灭尽’、‘这是引至苦灭之道’。如来所宣说的法由智慧而得以见知。通过智慧，有些污垢得以除净，但此不由错误见增生。此人称为信解之人。”（增支部注，页208）
Ekaccāsavaparikkhayavacanato saddhāvimuttassa sekkhabhāvo viññāyati, na asekkhabhāvo. Aṭṭhakathāyañca ‘‘dve dhurāni, dve abhinivesā, dve sīsānī’’ti vacanato natthi arahato saddhāvimuttatāti? Saccametaṃ nippariyāyato. Nippariyāyakathā hi abhidhammo, idha pana pariyāyena evaṃ vuttaṃ. Yadi pariyāyato arahato saddhāvimuttatā, ko pana so pariyāyo? Saddhāvimuttanvayatā. Yo hi aggamaggakkhaṇe saddhāvimutto hoti, so aggaphalakkhaṇepi tadanvayatāya saddhāvimuttoti paṭisambhidāmagge pariyāyena vuttoti idhāpi tatheva vuttaṃ. Atha vā saddhāvimuttasadisatāya arahā saddhāvimutto. Kā panettha sadisatā? Yathā saddhāvimuttassa sekkhassa kilesakkhayo kuṇṭhena asinā kadalicchedasadiso ‘‘no ca kho yathādiṭṭhippattassā’’ti vacanato, evaṃ tadanvayassāpi arahatoti ayamettha sadisatā. Kiṃ pana nesaṃ kilesapahāne nānattaṃ atthīti? Natthi. Atha kasmā saddhāvimutto diṭṭhippattaṃ na pāpuṇātīti? Āgamanīyanānattena. Diṭṭhippatto hi āgamanamhi kilese vikkhambhento appakasirena akilamanto vikkhambhetuṃ sakkoti, saddhāvimutto kicchena kasirena vikkhambhetuṃ sakkoti. Apica paññāyapi nesaṃ vemattatā. Sā ca yāvatikā labbhatevāti vadanti. Evañca katvā paṭhamamaggādīsu satipi indriyasamatte saddhādīnaṃ tikkhatāvacanampi samatthitaṃ hoti.
因部分烦恼断灭的意涵，信解解脱者的可修习相（可修相）被认识，而非不可修习相。论疏中说：“二重缚、二重执著、二重根本”，意谓无阿拉汉的信解解脱。此为实义的文义替换。所谓文义替换者，是指阿毗达摩的定义说明，在此处乃采用另一种表达。若以文义替换而言，阿拉汉的信解解脱，何者为替换？即信解之相续。初发起正路时受信解者，即依此教理称为信解解脱，此在分段经中亦作如此说明。或者说，以信解解脱的特性而言，即是已成阿拉汉的信解解脱。那么何谓特性？如信解解脱者是可修行者时，其烦恼消灭犹如泥沙中莲花被拔除一般，“并非如初信见时”之语，亦是此特性；此即是特性。至于烦恼断灭不能有他异义，实无异义。那么为何信解解脱者不能获得正见？乃因有污染的前往状态所致。正见得者虽有烦恼，但烦恼迟缓、未尽，能迟缓熄灭；而信解解脱者则能勉强迟缓熄灭烦恼。即使智慧亦无二致。所谓智慧仅是现临之到达程度。由此，初道等处，信解等根利犀利，且是为具能力忍受之说。
§773
773.Soti dukkhato vuṭṭhito. Sabbatthāti aṭṭhasupi ṭhānesu. Nanu ca aṭṭhakathāyaṃ ‘‘dve dhurānī’’ti niyamitattā paṭhamamaggakkhaṇe saddhānusārī vā siyā, dhammānusārī vā? Idha na saddhānusārī yutto, kāyasakkhitāpi arahato natthi. Abhidhamme hi –
773. “苦所激动”意即在八处皆有。论疏中问：“论疏中‘二重缚’之说，是否一定指发起初发道之时是信解追随（悟入）还是法追随？”此处并无信解追随之依附，肉眼见证者阿拉汉亦无。阿毗达摩中说——
‘‘Katamo ca puggalo kāyasakkhī? Idhekacco puggalo aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati puggalo kāyasakkhī’’ti (pu. pa. 208) –
“何人是肉眼见证者？彼处说：有些人于八种解脱中以身触而自在，智慧见之，有些烦恼已尽，此所谓肉眼见证者。”（pu.pa. 208）——
Ekaccāsavaparikkhayavacanato kāyasakkhino sekkhabhāvova viññāyatīti? Saccametaṃ nippariyāyato, idha pana pariyāyena vuttaṃ. Ko pana so pariyāyoti? Kāyasakkhisadisatā. Upacārarūpajjhānasamādhito hi sātisayaṃ arūpasamādhisamphassaṃ laddhā nibbattīti ekaccāsavaparikkhayaṃ upādāya ‘‘kāyasakkhī’’ti vattabbapuggalena sātisayasamādhisamphassatadadhiṭṭhānāsavaparikkhayasāmaññaṃ apekkhitvā kāyasakkhī viya kāyasakkhīti arahā paṭisambhidāmagge vuttoti idhāpi tameva nayaṃ gahetvā arahatopi kāyasakkhitā vuttā. Suttantasaṃvaṇṇanā hesāti. Nippariyāyena pana paṭhamaphalato paṭṭhāya chasu ṭhānesu kāyasakkhī nāma hoti, so ca kho aṭṭhasamāpattilābhī, na vipassanāyāniko sukkhavipassako, upacāramattalābhī, rūpajjhānamattalābhī vā. Passaddhibahuloti ca passaddhisīsena samādhi vuttoti sātisayasamādhilābhī samathayānikova adhippeto, samathayānikasseva ca kāyasakkhibhāvo heṭṭhā vutto. Arūpajjhānanti catubbidhaṃ arūpajjhānaṃ. Tattha pana ekampi laddhā arahattaṃ patto ubhatobhāgavimutto eva hotīti imamatthaṃ dassetuṃ ‘‘arūpajjhāna’’micceva vuttaṃ, na ‘‘cattāri arūpajjhānānī’’ti. Tenāyaṃ catunnaṃ arūpasamāpattīnaṃ, nirodhasamāpattiyā ca vasena pañcavidho hoti. Esa nayo kāyasakkhimhipi. Dvīhi bhāgehi dve vāre vimuttoti ubhatobhāgavimutto.
因部分烦恼断灭之意，肉眼见证者乃唯有可修学者身，实已知晓。此乃文义替换。何谓替换？即意同肉眼见证者者。已证四禅之念住禅定达成，了知与无色定相结合所生者，即部分烦恼断灭，故此以肉眼见证者名之。阿拉汉亦记载此名于分部经。此为经文敷陈。实则以文义替换之，初果所得即六处皆得“肉眼见证者”，此者八重皆终所获，彼非因观慧而得清净观者，而是因止息修习而所得，甚至无色定中多有安静，故称安静定，此为念住禅定之得者，如止修习者较多得。所谓无色定即四种无色禅定。彼中得一种者，阿拉汉已证，所谓两利圆满皆得解脱，此意为说明“无色定”错误说，不是四种无色禅定皆得。此般四无色定因息灭定之故，有五类。此乃肉眼见证者之规则。二种分部两夜中解脱，即两利圆满得解脱。
§774
774. Paññavato nipuṇatarā, gambhīrā ca atthā pākaṭā hutvā upaṭṭhahantīti anattato manasi karoto vedabahulatā, paññindriyapaṭilābho ca vutto. Dhammānusārī hoti paññindriyassa adhimattattā. Paññā hi idha ‘‘dhammo’’ti adhippetā ‘‘saccaṃ dhammo dhiti cāgo’’tiādīsu viya (jā. 1.1.57).
774. 智慧者更为纯熟、深远，所显现的法义成熟显明，因而心念专注而生起轻安，故有智慧力之趣。因德报而复次，以说依法者因智慧力更能胜出。智慧于此处以“法”为标的，犹如“真理即是法”之理（见jā. 1.1.57）。
§775
775. Yassā pāḷiyā vasena idha ariyapuggalassa saddhāvimuttādibhāvo vutto, taṃ pāḷiṃ dassetuṃ ‘‘vuttaṃ heta’’ntiādi āraddhaṃ, taṃ suviññeyyameva.
775. 此处解说巴利文中的阿拉汉等圣者信解解脱等意涵，因其说法已被阐明开始，如语“已说因缘”等，为深入明了之理，理应清楚理解。
§776
776. ‘‘Saddhindriyassa adhimattattā saddhāvimutto’’ti evamādiatthassa sādhakaṃ aparampi vuttaṃ. ‘‘Saddahanto vimutto’’ti etena sabbathā avimuttassa saddhāmattena vimuttabhāvadassanena saddhāvimuttassa sekkhabhāvameva vibhāveti. Saddhāvimuttoti vā saddhāya adhimuttoti attho.
第七百七十六条：“由信根的胜为优势而由信解脱”，对于这一开头的含义，也同样说过修习者。所谓“信者解脱”，此言常常借由对未解脱者来说仅仅是信心的状态，显示为解脱状态的样子，来区别于真实已经解脱的信解脱之初果位。所谓信解脱，就是以信为优势的解脱之义。
Phuṭṭhantaṃ sacchikatoti phuṭṭhānaṃ anantaraṃ phuṭṭhanto, phuṭṭhānaṃ arūpajjhānānaṃ anantaro kāloti adhippāyo, accantasaṃyoge cetaṃ upayogavacanaṃ, phuṭṭhānantarakālameva sacchikaraṇūpāyena sacchikātabbaṃ sacchākāsīti vuttaṃ hoti. Bhāvanapuṃsakaṃ vā etaṃ yathā ‘‘ekamanta’’nti (pārā. 2). Yo hi arūpajjhānena rūpakāyato, nāmakāyekadesato ca vikkhambhanavimokkhena vimutto, tena nirodhasaṅkhāto vimokkho ālocito pakāsito viya hoti, na pana kāyena sacchikato, nirodhaṃ pana ārammaṇaṃ katvā ekaccesu āsavesu khepitesu tena so sacchikatova hoti. Tasmā so sacchikātabbaṃ yathāālocitaṃ nāmakāyena sacchākāsīti kāyasakkhīti vuccati, na tu vimutto ekaccānaṃ āsavānaṃ aparikkhīṇattā. Diṭṭhantaṃ pattoti dassanasaṅkhātassa sotāpattimaggañāṇassa anantaraṃ pattoti vuttaṃ hoti. Paṭhamaphalato paṭṭhāya hi yāva aggamaggā diṭṭhippattoti. ‘‘Diṭṭhiyā patto’’ti vā pāṭho, catusaccadassanasaṅkhātāya diṭṭhiyā nirodhaṃ pattoti attho. Ime ca saddhāvimuttādayo tayo paramatthato apariyositañāṇakiccāti taṃ nayaṃ dassetuṃ ‘‘saddahanto vimuccatī’’tiādi vuttaṃ. Jhānaphassanti sātisayaṃ jhānaphassaṃ. Tena arūpajjhānaphasso saṅgahito hoti.
所谓“触知真实”，意思是触后紧接着发生触，然后在无形禅定之间的时间，心发生紧密相续的投入，这时依触遭际之机缘，以成就真实的证知，故称触知真实。此乃修行人者之说，如经文“独处”等。若以无形禅定得以脱离由色心分别引起的烦恼，由名色之分别裂散而解脱，此种断灭且息灭的解脱，即如被照明一般显露，但非色身真实证得，实为以缘起断灭为所依，废弃一切染污所成就的真实，故称为真实证得。由此说法，真实证得即俗称的身见净除，而非是一时之未审视诸染污的解脱。所谓“得见”，是指见道中断入流果智慧紧随其后得见。首果证得之后至最高道证见乃目睹其义。读“得见”，则是谓四圣谛所证见的断灭状态已成就。这些由信解脱等三者，是真正根本不尽的智识任务，为了说明此理，所以有“信者解脱”等语。所谓禅觸，是指禅具受的实体，以此合指无形禅定的禅受。
‘‘Dukkhā saṅkhārāti ñātaṃ hotī’’ti iminā dukkhasaccapaṭivedhamāha, ‘‘sukho nirodhoti ñātaṃ hotī’’ti iminā nirodhasaccapaṭivedhaṃ. Tadubhayena ca samudayamaggasaccapaṭivedhaṃ nānantariyakabhāvato. ‘‘Ñātaṃ hotī’’ti iminā dutiyamaggakiccaṃ, ‘‘diṭṭhaṃ hotī’’ti iminā tatiyamaggakiccaṃ, ‘‘viditaṃ hotī’’ti iminā catutthamaggakiccaṃ, ‘‘sacchikata’’nti iminā paṭhamaphalakiccaṃ, ‘‘phusita’’nti iminā sesaphaladvayakiccaṃ. Iti diṭṭhippattassa maggaphalañāṇabyāpāradassanāni imāni padānīti vadanti.
“知诸苦行”是指对苦谛的理解；“知快乐灭”是指对灭谛的理解。此二者即无间断地显现集谛和道谛之理解。所谓“知”，指对第二道果的了知；“现见”，指对第三道果的见解；“了知”，指对第四道果的了识；“真实证知”，指第一果的证见；“体触”，指余果二道的体验。如此，关于道果知见的种种表现，即以上之词所表示。
§777
777.Itaresūti saddhānusāriādipadesu. Saddhaṃ anusaratīti āgamanīyaṭṭhāne ṭhitaṃ saddhaṃ anugacchati. Yathā sā tikkhā sūrā ahosi , maggakkhaṇepi tadanurūpameva pavattetīti attho. Saddhāya vā anusaratīti saddhāya kāraṇabhūtāya saccapaṭivedhassa anurūpaṃ sarati gacchati, paṭipajjatīti attho. Dvīhipi atthavikappehi saddhāya adhimattataṃyeva vibhāveti. Dhammānusārīti etthāpi eseva nayo. Ubhatobhāgavimuttoti dvīhi bhāgehi dve vāre vimutto, rūpakāyato ca nāmakāyato ca vikkhambhanavasena, samucchedavasena ca vimuttoti attho. Arūpajjhānena rūpakāyato ca nāmakāyekadesato ca vimutto, ariyamaggena nāmakāyato vimuttoti ubhohi bhāgehi dve vāre vimuttattā ubhatobhāgavimutto. Pajānanto vimuttoti paṭhamajjhānaphassena vinā parijānanādippakārehi cattāri ariyasaccāni jānanto paṭivijjhanto tesaṃ kiccānaṃ matthakappattiyā niṭṭhitakiccatāya visesena muttoti vimutto.
第七百七十七条。所谓他者，即信根随从等地位。所谓“随从信”，是指在教法传来之处能随顺而安住之信心。譬如其坚固无比，如刀利锋锐缘由，故能依此起行。所谓随从信者，即依因缘随先得的真实认知而修行，如此言明。甚至于是双重义理，区分信的优势程度。所谓“随从法”，是这里所指的同样法理，即是三乘解脱涅槃的说法。所谓双部分解脱，是指以两种身的部分解脱，即色身与非色身的分别变化解脱，及断灭解脱为义。由无色禅定和色心之分别解脱，依圣谛道路，得名名色部分之双重解脱。所谓“懂得而解脱”，是指经由最初禅觸、凭记忆与察见而了解四圣谛，进而获得详解、完成圣谛诸有之作，特别称之为解脱。
Ayaṃ panettha nippariyāyato saṅkhepakathā – yassa aniccākārato vuṭṭhānaṃ hoti, so adhimokkhabahulo saddhindriyassa tikkhabhāvena paṭhamamaggakkhaṇe saddhānusārī nāma hoti, majjhe chasu ṭhānesu saddhāvimutto. Aggaphalakkhaṇe paññāvimutto nāma hoti. Tathā yassa dukkhākārato vuṭṭhānaṃ hoti, tassa passaddhibahulatāya samādhindriyaṃ adhimattaṃ hoti dukkhupanisāya saddhāyapi tibbatarattā, dhuraniyamato ca. Sopi paṭhamamaggakkhaṇe saddhānusārī eva hoti, majjhe chasu ṭhānesu saddhāvimutto, ante paññāvimutto ca hoti. Yassa pana anattākārato vuṭṭhānaṃ hoti, so vedabahulo paññindriyassa tikkhabhāvena paṭhamamaggakkhaṇe dhammānusārī eva hoti, majjhe chasu ṭhānesu diṭṭhippatto, ante paññāvimutto eva hoti. Ime pana na aṭṭhavimokkhalābhino, aṭṭhavimokkhalābhī pana paṭhamamaggakkhaṇe saddhānusārī vā dhammānusārī vā siyā. Majjhe chasu ṭhānesu kāyasakkhī, pariyosāne ubhatobhāgavimuttoti.
此即为无难尽之归纳说：依生起无常相之性质，在初道阶段以信根优势而修行者名为“随从信”；在中途六处中则称为“信解脱”；在最高果相即果报现证时则谓为“慧解脱”。同理，以苦相为本性者，彼之安稳力量为定根优势，且对苦之信心极为坚定且冷静，故在初道阶段同样称为随从信，六处中则为信解脱，终极为慧解脱。又以无我相为本性者，则以见根优势为主，初道阶段乃随从法者，中期为证见得入，终极为慧解脱。以上者皆非八种解脱获得者。八种解脱获得者，于初途为随从信者或随从法者；于中途六处则为身证证人，终结时即为双重部分解脱者。
Saṅkhārupekkhāñāṇaṃ. · 行舍智。
§778
778. Yaṃ taṃ vimokkhamukhabhāvaṃ āpajjitvā sattaariyapuggalavibhāgāya ca paccayo hotīti vuttaṃ, taṃ panetaṃ saṅkhārupekkhāñāṇaṃ. Purimena ñāṇadvayenāti muñcitukamyatāpaṭisaṅkhānupassanāñāṇadvayena atthatoekaṃ, pavattiākārabhedato nānanti adhippāyo. Yathāvuttamatthaṃ aṭṭhakathāya, pāḷiyā ca sādhetuṃ ‘‘tenāhū’’tiādi vuttaṃ. Muñcitukamyatāmuñcanupāyakaraṇañāṇānipi saṅkhāresu udāsīnabhāveneva pavattanato saṅkhārupekkhāsamaññāneva hontīti vuttaṃ ‘‘idaṃ saṅkhārupekkhāñāṇaṃ ekameva tīṇi nāmāni labhatī’’ti. Tena saṅkhārupekkhāvohāro muñcitukamyatādiñāṇasamudāyavisayoti dasseti.
第七百七十八条。所谓“汝获解脱之初相，受七圣人分类所缘”，此即称为缘起无常观智。所谓“旧二智”，指的是分别欲离苦发出的正观智及其伴随之离欲的观察智，两者合为一体，依其流转性质及变化而异。依上述义理经注与巴利文就此有云“曰是故”等。所谓欲离苦之正智、离苦之方法智，因无常于苦行的无兴趣状态产生，通达缘起故，而此无兴趣于苦行与缘起无常观智同体，即所谓“缘起无常观智”有三种名称。由此缘起无常观智的展开，显现出离欲等诸法的集诸种智。
§780
780.Uppādādīnīti uppādapavattādiapadesena vutte saṅkhāre. Pariccajitukāmatāti tappaṭibandhachandarāgappahānena vissajjitukāmatā. Paṭisaṅkhānanti punappunaṃ tīraṇaṃ. Muñcitvāti nirālayabhāvāpattiyā apekkhāvissajjanavasena vissajjitvā. Avasāneti tathākaraṇassa uttarakālaṃ. Yāva nibbānasampakkhandanā na ijjhati, tāva vicinanepi udāsīnatāya ñāṇassa santānavasena pavattiṃ sandhāyāha ‘‘ajjhupekkhanaṃ santiṭṭhanā’’ti. Evanti ajjhupekkhanākārasāmaññato ‘‘muñcitukamyatā ca sā santiṭṭhanā cā’’ti vuttākārena.
780.所谓“由生起等者”，指的是“生起、流转”等义称的行。当言欲舍弃时，即指因断除束缚的贪与嗔之欲而心生舍弃之愿。重复思惟称为反复的了结。释“放下”则是因心不受依恃、破除依恋而舍弃烦恼。终结者，指行为完成后的末后的时刻。即直到涅槃的集断不再生起之时为止，乃至此时，亦以心无喜无厌如流水般地运行，称为“现在放任而立”。这样说智的无住观亦可称“放弃之愿与立止亦同”。
§781
781.Ime dhammāti ime ñāṇasaṅkhātā dhammā, ñāṇapariyāyo vā idha dhamma-saddo, tasmā imāni ñāṇānīti attho. Ekattāti ekasabhāvā.
781.“诸法如是”者，即指这些被称为所知的智法。此处“法”一词，亦可说是智的名称，故此称为“智”。“统一者”，谓唯一的本体。
§782
782.Vuṭṭhānagāminī hoti vuṭṭhānagamanato. Saṅkhārupekkhādiñāṇattayassāti saṅkhārupekkhānulomagotrabhusaññitassa ñāṇattayassa. Kiccavasena pavattiṭṭhānavasenapi lokiyañāṇānaṃ upari ṭhitattā vuttaṃ ‘‘uttamabhāvaṃ pattattā’’ti. Nimittabhūtatoti vipassanāya ārammaṇabhūtato khandhapañcakato. Tenāha ‘‘abhiniviṭṭhavatthuto’’ti. Tañhi vipassanāya gocarakaraṇasaṅkhātena abhinivesena abhiniviṭṭhavatthunti pavuccati. Taṃ panetaṃ sasantatipariyāpannampi parato diṭṭhitāya ‘‘bahiddhā’’ti vuttaṃ. Tadeva hi ‘‘bahiddhā sabbanimittānī’’ti tattha tattha vuccati. Ajjhattapavattatoti sasantāne micchādiṭṭhipavattanaādito, tadanuvattakakilesakkhandhehi ca. Tañhi sasantatiyaṃ kilesappavattabhāvato, tannimittaṃ asati maggabhāvanāya uppajjanakaupādinnakkhandhapavattabhāvato ca tathā vuttaṃ. Vuṭṭhahanañca nesaṃ ārammaṇākaraṇaṃ, āyatiṃ anuppattidhammatāpādanañca. Ghaṭiyati attano anantarameva maggasamuppattito.
782.“生起流转”即因流转而存在者。所谓行无常等智，是指依循行无常之智脉的智。由于职能上生起、存在，故位于世间智的上方，称为“成就最高境”。所谓相缘生，是指由于观禅而生起的五蕴的着眼对象，由此称为“非退转之处”。此非退转之处以观禅所摄所接触而使贪恋形成，称为固执。尽管如此，此固执不断环绕自身，如外观所见，则称“外方”。由于内现流转，则生起邪见等恶法，以及其他相续烦恼五蕴。在这不断续起烦恼的固执里，有无明等堵塞本次修行的缘起，故又称为“非退转相”。生起流转也是缘于此无明烦恼流转和无精进而致，正如经中所说。生起流转，亦是指此无明烦恼的缘起，随此而生修行外境缘起。生起流转是自心焦虑不已而生起的，紧接而来即成道的出现。
§783
783.Tatrāti tasmiṃ ‘‘abhiniviṭṭhavatthuto vuṭṭhahanato’’ti saṅkhepavacane. Ajjhattabahiddhā rūpārūpapapañcakkhandhalakkhaṇattayavasena ayaṃ mātikā uddeso. Ajjhattaṃ abhinivisitvāti sasantatipariyāpannesu khandhesu vipassanaṃ paṭṭhapetvā. ‘‘Ajjhattā vuṭṭhātī’’ti idaṃ vuṭṭhānagāminiyā ajjhattadhammārammaṇattā pariyāyato vuttaṃ, nippariyāyato pana maggo sabbatopi vuṭṭhāti. Bahiddhā vuṭṭhātītiādīsupi eseva nayo. Ekappahārenāti ekajjhaṃ, taṃ pana ajjhattādivibhāgaṃ akatvā ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti (dī. ni. 1.298; saṃ. ni. 5.1081; mahāva. 16; paṭi. ma. 2.30) avibhāgena vuṭṭhānagāminiyā pavattivasena veditabbaṃ, tayidaṃ satthu sammukhā desanānusārena ñāṇaṃ pesentassa ñāṇuttarassa sambhavatīti vadanti.
783.“非退转之处、生起事”，乃是缩略说法。此指内外诸色及五蕴的相续特性，是此表的涵义。所谓内心固执，是说在不断相续的五蕴里建立起的观照称为观禅。“内方生起处”，是说由内部法之感知所转变的生起之义，虽可反复描述，但最终皆指此理。所谓外方生起，也说如是。所谓一次断除，指断除内外诸蕴分别而达到：“一切有为法生尽，皆为断尽法”。依佛说法，这种不二的生起处，是结合佛陀面前说法的智慧果位所显示的顶峰境界。
§784
784.Suddhaajjhattadassanamatteneva maggavuṭṭhānaṃ na hoti mamaṃkāravatthunopi pariññeyyattā maggasaṅkhātaṃ vuṭṭhānaṃ, maggena vā vuṭṭhānaṃ maggavuṭṭhānaṃ.
784.不净内观的见解尚且不能构成断流之生起，故不应将个人所知视为断流之生起，称为以果生果的见解与断流生起同理。
§785
785.Rāsiṃ katvāti bhūtupādāyavasena duvidhaṃ antarabhedavasena anekabhedampi ‘‘ruppanaṭṭhena rūpa’’nti piṇḍato gahetvā. Yathā rūpe vipassanābhiniveso yebhuyyena vipassanāyānikassa, evaṃ arūpe vipassanābhiniveso yebhuyyena samathayānikassa hoti. Abhinivesoti ca vipassanāya pubbabhāge kattabbanāmarūpaparicchedo veditabbo. Tasmā paṭhamaṃ rūpapariggaṇhanaṃ rūpe abhiniveso. Esa nayo sesesupi.
785.“聚集成块”，是指依实相基底而产生的两种内在分别，且存在多种细节差异。举例来说，对于色法的观照中，执着于色而生缺陷，此为观禅导致的执着；对非色法亦有同类执着，因止禅而生。所谓执着，乃是观禅中最初需分析色与非色的分别。因此首要的是针对色的计量，产生对色执着。此规律亦适用于其他法。
§786
786.Yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti kāmaṃ udayabbayapariggaṇhanaṃ abhinivesoti dassitaṃ, yathāupaṭṭhite pana rūpārūpadhamme, tesañca paccaye pariggahetvā saṅkhepeneva vipassanāñāṇaṃ cārento ñāṇuttaro yathānisinnova ñāṇapaṭipāṭiyā khippameva saccāni paṭivijjhanto ekappahārena pañcahi khandhehi vuṭṭhāti nāma. Aññathā ekeneva lokiyacittena pañcannaṃ khandhānaṃ pariggahaparijānanādīnaṃ asambhavato. Na hi sanidassanasappaṭighādiṃ ekajjhaṃ ārammaṇaṃ kātuṃ sakkā. Yassa pana ekavāraṃ ñāṇena phassitaṃ, puna taṃ phassitabbameva, tādisassa vasena vuttanti vadanti.
一切世法中，任何导致生起的现象，统称为诸行起，即一切欲望产生与消灭的根本条件，凡此被称为「执着」。比如已知的色与无色诸法，在它们互为条件的基础上修行观察，随着对观照智慧的增长和深化，能如席地而坐般迅速依次证入诸圣谛，短时内斩断所有真实烦恼，顿悟断除五蕴。若不用此般世俗的心智来辨别五蕴的摧毁和正确的真知，是绝不可能做到的。因为没有正见和知见，无法单凭一念导致一个根本主题的觉悟。若某法曾经借由智慧证入一次，仍须再次证入，正因此，有人对此法的证及复证称之为“存在”、“说法”。
§788
788. Ettha ca abhiniveso akāraṇaṃ vuṭṭhānameva pamāṇaṃ, tasmā heṭṭhā vuttavimokkhaariyapuggalavibhāgāpi vuṭṭhānavasena sambhavantīti dassetuṃ ‘‘ettha ca yopī’’tiādi āraddhaṃ. Tattha tayopi janāti vuṭṭhānavasena bhede asatipi abhinivesavaseneva laddhaṃ bhedaṃ gahetvā vuttaṃ.
此处所说的「执着」正是由无明所引发的烦恼起，是生起执着量的根本，故而下文引以说明圣人涅槃的差别属此起执着量的差别，以示“此处有执着”的说法为起始。对此区别亦须明了，此区分成为无执着的对治，乃是因着此无明執取所引起的执着量的差别而得出。
§789
789.Saddhiṃpurimapacchimañāṇehīti bhayatupaṭṭhānādipurimañāṇehi ceva gotrabhuādipacchimañāṇehi ca saha. Uddānanti uddeso.
所谓「前后同辅智」，即是依赖于无明的正见而起的前方智，与本性自性的后方智，同时辅佐家系及宗族等后续智力所成之见。所谓「兴起」是指动作、目的或意图。
Yattha katthaci…pe… vaṭṭeyyuṃ taṃtaṃñāṇaṭṭhāniyassa upamāvatthuno labbhanato. Imasmiṃ pana ṭhāneti imasmiṃ vuṭṭhānagāminivipassanāpadese. Sabbanti sabbaṃ ñāṇaṃ, sabbaṃ vā ñāṇakiccaṃ pākaṭaṃ hoti vemajjhe ṭhatvā vibhāviyamānattā. Vuttā visuddhikathāyaṃ.
于「何处有此……」者，乃比喻有依止的知见所起作用的地方。所谓「此处」即对现行内观的具体场所。所谓「一切」，是指一切知识以及知识之所作业皆被显现，且于中间境界分别显现。此义已于《净戒释》中有所阐述。
§790
790.Nilīyitvāti upavisitvā. Parāmasitvāti vīmaṃsitvā.
「藏」是指入座身于坐处的状态；「观察」是指慈悲心地、专心致志地观察。
Gayhupagaṃ adisvāti gahaṇayoggaṃ niccasārādiṃ adisvā. Cittassa vaṅkabhāvakarānaṃ māyādīnaṃ suṭṭhu vikkhambhanena anulomassa ujukasākhāsadisatā. Nibbānālocanato gotrabhuñāṇassa uddhaṃ ullokanasadisatā. Appatiṭṭhe nibbāne patiṭṭhitattā maggañāṇassa ākāse uppatanasadisatā.
「gaya-upaga」者，是谓紧密吸持根基，极妙本质等得以觅得。心之曲折假象等因妙用涵养而通顺清净，正如树干枝叶自然顺接。涅槃所现乃为宗族智所超越之境界的观照。涅槃一旦生起便长住，道智如空中之光辉生起而不灭。
§791
791.Sappavissajjanaṃ viya gotrabhuñāṇaṃ sabbasaṅkhāragataṃ vissajjitvā nibbānassa ālambanato. Āgatamaggaṃ olokentassa ṭhānaṃ viya maggañāṇaṃ asammohapaṭivedhavasena attanopi dassanato. Abhayaṭṭhāne ṭhānanti abhayaṭṭhānaṃ sampattamāha, na tassa pāpuṇapaṭipattiṃ.
791. 如同熟悉族姓血脉而舍弃一切假有烦恼一般，弃舍血缘之知，依止涅槃。观照已达之道，见其境界，犹如立定之处，亲自证知不惑之智。所谓无畏处即立处，成就了无畏处者，但未必契合其实践。
§792
792. Attatthādīnaṃ anavabujjhanato ‘‘ahaṃ, mamā’’ti gahaṇassa niddokkamanasadisatā. Muñcitukamyatāggahaṇeneva paṭisaṅkhā santiṭṭhanāpi gahitā. Tissannampi tāsaṃ saṃsārato nikkhamanādhimuttatāya nikkhamanamaggolokanasadisatā. Magge diṭṭhe maggapaṭipatti viya anulome siddhe maggo siddho evāti anulomassa maggadassanasadisatā. Saṅkhāranimittato nikkhantattā ādittagharato nikkhamanaṃ viya gotrabhuñāṇaṃ. Vegenagamanaṃviya maggañāṇaṃ vissajjetabbagahetabbapadesesu sādhanakiccavisesayogato.
792. 因未能了知自体等义，故对『我是，我有』之执着，出现执持与放逸之间的摇摆。渴望放下，反被执着牵绊，二者并存。即使安住，因执着欲从生死轮回中解脱，故有离欲之道的显现。见道如见路，行道如行路，成就与道相符。顺行之道已见，修学顺行道，成道而无违，谓之顺行道之证得。因缘于诸行灭尽而离，犹如血缘之知被舍弃。因速疾出行之理，当舍弃道之知，于必要处及修行事中资助相应。
§793
793. Parato na mamāyitabbato ca passitabbānaṃ khandhānaṃ ‘‘ahaṃ, mamā’’ti gahaṇassa rājagoṇānaṃ sakagahaṇasadisatā vuttā.
793. 反观他者不可执取为我，需见诸五蕴身心非我非有，此为佛语中诸族群众所宣说之执持不足见分明理。
§794
794. Sabhaye abhayadassanahetutāya khandhānaṃ ‘‘ahaṃ, mamā’’ti gahaṇassa yakkhiniyā saṃvāsasadisatā. Susānavijahanaṃ viya saṅkhārasusānaṃ vijahitvā nibbānārammaṇavasena pavattaṃ gotrabhu.
794. 由于无畏见为根本，外调诸蕴皆非我有，此识为鬼神们同住所指示。犹如净恶辞气，遣除闭塞之行，使诸行净妙，散布涅槃妙境之显现，如血缘之知。
§795
795.Puttagiddhinīti puttavacchalā. Ottappamānāti sārajjayamānā. Oḷārikaoḷārikalobhakkhandhādivikkhambhanena saṅkhārapariccajanato anulomassa tattheva dārakoropanasadisatā.
795. 「子燃欲火」意指子欲濡染不净身心。所谓生恻隐心，意谓对其害感生戒心。以粗恶、财欲等种种贪欲诸蕴扰乱心识，故以顺行道中有断诸欲者谓之「断子怒」。
§796
796.Vuṭṭhānagāminiyā…pe… dassanatthaṃ vuttā, na purimāsu viya bhayatupaṭṭhānādīsu ṭhitassa bhāyanādiākāradassanatthanti adhippāyo. Aparāparuppattito, cirānubandhato, dussahato ca vaṭṭadukkhasadisaṃ jighacchādukkhanti āha ‘‘saṃsāravaṭṭajighacchāyā’’ti. Kāyagatāsati eva bhojanaṃ kāyagatāsatibhojanaṃ. Sā panettha maggasampayuttā sammāsati kāyānupassanādikiccasādhanavasena amatarasaparibhogatāya ca ‘‘amatarasaṃ kāyagatāsatibhojana’’nti vuttā. Tenāha bhagavā ‘‘amataṃ te, bhikkhave, paribhuñjanti, ye kāyagatāsatiṃ paribhuñjantī’’tiādi (a. ni. 1.600).
796. 关于异地出行者……所说乃非先人时常所现之怖惧现象等，以突显强烈腹断久随之恶轮回苦难，谓之厌恶于生死轮回境界之痛苦。身念正念乃食，身念正念食即指以修身念慧为主食。此处谓连结道法的正念修习，作为修行利器故称为「不死膳食」。因此尊者所说：「诸比库食用不死之膳食，即是修持身念者。」诸如此类语出《增支部》一千六百经。
Phalarasāmalakasiṅgīveramuggamāsādi anekaṅgasambhāraṃ.
果报、味觉如美玉、形象端正、无毒毒蛇起首等诸多部分聚合。
Kapaṇāseribhāvādikaraṇena taṇhāsinehassa sītasadisatā. Maggatejanti ariyamaggasaṅkhātaṃ indaggiṃ.
因贪嗔痴等烦恼的生起，渴爱和热爱由此生起，呈现出凉爽安静的状态。于道辉煌者谓之圣道所称，引导道如火炽盛。
Rāgaggiādayo ekādasaggī vūpasamanti etthāti ekādasaggivūpasamaṃ, nibbānaṃ.
由贪欲等十一种根本烦恼所作，则于此处止息，谓十一根本烦恼的止息，即涅槃。
Andhakāraparetoti caturaṅgasamannāgatena andhakārena kiñci attatthaṃ vā paratthaṃ vā kātuṃ asakkuṇeyyabhāvena abhibhūto. Ñāṇamayo āloko etissāti ñāṇālokā, maggabhāvanā.
黑暗者，谓四种齐备之黑暗体，因具足此黑暗而不能自利或利他，故被覆盖遮蔽。智慧所生之光者，即智慧光明，谓道之修行。
Amatabhūtaṃ , amatabhāvasādhakaṃ vā osadhaṃ amatosadhaṃ, nibbānaṃ. Heṭṭhā attanā vuttameva saṅkhārupekkhābyāpāraṃ nigamanavasena dassento ‘‘tena vutta’’ntiādimāha.
不死法、不死状态资成药者，谓长生之药、涅槃。下方乃以自身所说之杂法缘起观察作为结论，示现“依此所说”等语。
§797
797. Nirālayatāya taṇhāvasena bhavādīsu avisaṭajjhāsayo hutvā tato saṅkucitacitto patilīnabhāvena carati pavattatīti patilīnacaro, tassa patilīnacarassa. Saṃsāre bhayassa ikkhanatāya bhikkhuno kāyacittavivekasiddhiyā vivittamāsanaṃ bhajamānassa. Sāmaggiyanti yuttaṃ, patirūpanti attho. Bhavaneti kāmabhavādike tividhepi bhave. So hi idha bhavanaṭṭhena bhavanti vutto. Na dassayeti anuppajjanavasena na dasseyya. Tassa taṃ adassanaṃ sāmaggiyanti buddhādayo ariyā āhūti yojanā.
于无住者、恒贪爱者于有等生灭间有含混不净之心，乃以心狭隘、倦怠态度而行，谓懈怠行者。因在轮回中恐怖锐减，比库因身心离别而证得寂静之所，故独处静坐之地。所谓和合，意即亲近之义。所住之处谓为三种有欲轮回之一处。于此轮回有住之义本是出于住处。若不显现是因无生灭性故不可显现。其不可显现被和合，诸佛及圣者称之为契合。
Niyametvāti niyataṃ ekaṃsikaṃ katvā. Bojjhaṅgavisesaṃ, maggaṅgavisesaṃ, jhānaṅgavisesaṃ, paṭipadāvisesaṃ, vimokkhavisesanti visesasaddo paccekaṃ yojetabbo. Visesanti chasattabhāvo sattaṭṭhabhāvo pañcādibhāvoti imaṃ yathākkamaṃ bojjhaṅgādīnaṃ ariyamagge labbhamānabhedaṃ. Pādakajjhānanti maggassa āsannavuṭṭhānagāminiyā vipassanāya padaṭṭhānabhūtaṃ jhānaṃ. Vipassanāya ārammaṇabhūtāti maggāsannāya eva vuṭṭhānagāminiyā vipassanāya gocarabhūtā vipassitā. Puggalajjhāsayoti ubhinnaṃ bhede sati vipassakassa ajjhāsayo. Ettha ca paṭhamaṃ kecīti vutto tipiṭakacūḷanāgatthero. Dutiyaṃ kecīti vutto moravāpīvāsimahādattatthero. Tatiyaṃ kecīti vutto tipiṭakacūḷābhayatthero.
所谓受持规定，是指确定唯一固定之义。应分别结合觉支种别、圣道种别、禅那种别、修行过程种别、解脱种别来综合运用“种别”一词。所谓种别，指的是六十种、七十种、七种、五种等多种现象的差别，依此分别施用觉支等，于圣道中得以区别。所谓脚持禅，即是对圣道将现之禅那，具足觉知之观的禅那。所谓观禅，即是对圣道呈现、可观察的专注与觉照。所谓人所执心，即指觉照二者不同所对应的观者心态。此中，第一法见者，为巴利三藏长老所述；第二法见者，为摩罗瓦毕瓦西资本长老所述；第三法见者，为巴利三藏长老中后期学者所述。
Tesampi vādesu ayaṃ pubbabhāgavuṭṭhānagāminivipassanā niyametiyevāti veditabbā. Kasmā? Vipassanāniyameneva hi paṭhamattheravādepi apādakapaṭhamajjhānapādakamaggā paṭhamajjhānikāva honti, itare ca dutiyajjhānikādimaggā pādakajjhānavipassanāniyamehi taṃtaṃjhānikāva tato tato dutiyādipādakajjhānato uppannassa saṅkhārupekkhāñāṇassa pādakajjhānātikkantānaṃ aṅgānaṃ asamāpajjitukāmatāvirāgabhāvanābhāvato, itarassa ca atabbhāvato. Yathā hi maggāsannāya vipassanāya somanassasahagatatte maggassa paṭhamādijhānikatā ca upekkhāsahagatatte pañcamajjhānikatā eva ca hoti, tato ca bojjhaṅgādīnaṃ visesoti tesaṃ niyamane āsannakāraṇaṃ, padhānakāraṇañca vuṭṭhānagāminivipassanā, na evaṃ pādakajjhānādayo. Yasmā pana pādakajjhānena vinā vipassanāva imaṃ yathāvuttavisesaṃ niyametuṃ na sakkoti, vuttanayena pana padhānakāraṇaṃ hotiyeva, tasmā ‘‘vuṭṭhānagāminivipassanāva niyametī’’ti avatvā ‘‘vuṭṭhānagāminivipassanā niyametiyevā’’ti vuttaṃ. Evaṃ sesavādesupi vipassanāniyamo yathāsambhavaṃ yojetabbo. Yathā hi pādakajjhānātikkantānaṃ aṅgānaṃ asamāpajjitukāmatāvirāgabhāvanābhūtā vuṭṭhānagāminivipassanā adhiṭṭhānabhūtena pādakajjhānena āhitavisesā maggassa bojjhaṅgādivisesaniyāmikā hoti, evaṃ ārammaṇabhūtasammasitajjhānātikkantānaṃ aṅgānaṃ jigucchanākāravirāgabhāvanābhūtā sammasitajjhānena āhitavisesā, ubhayasabbhāve ajjhāsayavasena tato aññatarena āhitavisesā ca vuṭṭhānagāminivipassanā maggassa bojjhaṅgādivisesaṃ niyametīti.
在这些说法中，应了知此“以前述已具呈现之观所摄入的观禅为规定”的义理。为什么？因为唯有观禅的规定，在最初长老的论述中，诸初禅皆属脚持禅的架构，其他次禅及以上均隶属于观禅规定之下，对于从次禅至更高脚持禅所产生的数目不定之现象，因无趣于摄受之心、离欲修习之境故无法企及者，还有因不相应而不可取者。正如对圣道将现之观而言，伴随喜悦的是初禅，如伴随舍无喜悦的是第五禅，正因如此于觉支种别中，以此规定为主要原因者是观禅将现的约束，非纯脚持禅。既然不凭脚持禅，观禅不能正确涵盖此种具体规定，而正是因观禅为主要原因，故说“受持观禅规定”。如此，此余论亦当根据实际予以配置。正如因越过脚持禅所对应的各支不欲摄入之心、无欲培育之境，凭着观禅的坚定且与脚持禅相应的特殊因素成为圣道觉支的种别规定，因此，对于对境性的禅那超越之各支，由正相应的禅那相应特殊因素及两者共存的心所专制，之后某些他特殊因素亦受«受持观禅»控制之圣道觉支种别规定。
§798
798.Tatra tasmiṃ bojjhaṅgādivisesaniyamane. Ajhānalābhī suddhavipassanāyānikova sukkhavipassako. So hi jhānasinehena vipassanāya asiniddhabhāvato sukkhā lūkhā vipassanā etassāti sukkhavipassakoti vuccati. Pakiṇṇakasaṅkhāreti pādakajjhānato aññe saṅkhāre. Tena pādakajjhānasaṅkhāresu sammasitesu vattabbameva natthīti dasseti. ‘‘Paṭhamaṃ jhānaṃ pādakaṃ katvā’’ti hi vuttaṃ. Ettha ca sukkhavipassakādiggahaṇaṃ vipassanāniyamassa ekantikabhāvadassanatthaṃ. Na hi vuṭṭhānagāminiṃ vinā kevalaṃ pādakajjhānādayo niyamahetū diṭṭhā, vuṭṭhānagāminī pana pādakajjhānādīnaṃ abhāvepi sukkhavipassakādīnaṃ maggassa paṭhamajjhānikabhāvahetu, tasmā sā bojjhaṅgādivisesaniyamane ekantikahetūti. Idāni yathāvuttamatthaṃ pākaṭataraṃ kātuṃ ‘‘tesaṃ hī’’tiādi vuttaṃ. Ayaṃ visesoti ayaṃ jhānādīnaṃ caturaṅgikādiviseso, na pubbe viya vipassanāniyameneva, atha kho pādakajjhānaniyamena ceva vipassanāniyamena ca. Tesampīti pañcakanaye dutiyatatiyacatutthajjhānāni pādakāni katvā uppāditamaggānampi. ‘‘Āsannapadese’’ti iminā vipassakena antarantarā paviṭṭhasamāpattiyā vasena ayaṃ viseso natthīti dasseti.
798.在此觉支种别规定中，说得未达禅定而纯正观禅者为微细观。此观由对禅定之憎嫌生起，故称为微细观。因存在数目差别，微细观由脚持禅转入他行。本段表明在脚持禅之数目差异中，应依正相应之法。此处说“初禅为脚持禅”，意在说明微细观及其相应观禅规定的专一性。因为于观现行中，脚持禅与其他规约皆非单一规定之因，而无脚持禅时，即便缺少脚持禅规定，微细观及其首禅地位仍可作为规定之因，所以此觉支种别规定之因专属于此。现在应更清楚阐明“诸禅之差别”，这不仅是先前说观的规约，同样也是脚持禅和观的规约。所谓“诸者”指五类中第二、第三及第四禅为脚持禅且产生多条圣道。所谓“临近处”，意味着由观维系间断的顺遂入定状态，故此差别存在。
§799
799.Tatrāpicāti dutiyattheravādepi. Taṃtaṃsamāpattisadisatā taṃtaṃsammasitasaṅkhāravipassanāniyamehi hoti. Tatrāpi hi vipassanā taṃtaṃvirāgāvirāgabhāvanābhāvena somanassasahagatā, upekkhāsahagatā ca hutvā jhānaṅgādiniyamaṃ maggassa karotīti evaṃ vipassanāniyamo vuttanayeneva veditabbo.
799.此外，第二长老论述亦言。说此诸入定相应之数目基于相应的定行造作观规约。在此，观禅同样伴随喜失及舍失，且遵守诸禅支之圣道规定，应如说法知之。
§800
800.Tanti taṃtaṃjhānasadisabhavaṃ. Svāyamattho pādakajjhānasammasitajjhānupanissayehi vinā ajjhāsayamattena asijjhanaṃ upanissayena vinā saṅkappamattena sakadāgāmiphalādīnaṃ asijjhanadīpakena nandakovādena dīpetabbo. Tattha hi yathā sotāpannāyapi paripuṇṇasaṅkappataṃ vadantena bhagavatā ‘‘yassa yassa upanissayo atthi, tassa tasseva ajjhāsayo niyāmako, nāññassā’’ti tena tena paripuṇṇasaṅkappatā hoti, na tato paraṃ, saṅkappasabbhāve satipi asijjhanatoti ayamattho dīpito, evamidhāpi yassa yassa dutiyādijhānikassa maggassa yathāvutto upanissayo atthi, tassa tasseva ajjhāsayo niyāmako, nāññassa satipi tasmiṃ asijjhanato. Imasmiṃ pana vāde pādakasammasitajjhānupanissayasabbhāve ajjhāsayo ekantena hoti taṃtaṃphalūpanissayasabbhāve taṃtaṃsaṅkappo viyāti tadabhāvābhāvato ‘‘ajjhāsayo niyametī’’ti vuttaṃ. Etthāpīti tatiyattheravādepi. Vuttanayenevāti ‘‘yato yato samāpattito vuṭṭhāyā’’tiādinā vuttanayena. Tasmā ‘‘tatrāpi hi vipassanā’’tiādinā idha vuttanayena tadattho veditabbo.
800.“诸禅具此诸样保持相应”，且无自他意念受持脚持禅等观禅后的内心执着，若缺内心专注，亦无依持意念，无法以种种善果诱发净成长喜悦，以纯正慧灯引导。此即如世尊对阿那含圣者所说：“有何缘由，即得不同心所之调控？乃是因为各自有其专属支配内心，非他心所能代替。”因此，对于第二禅及以上圣道的专属因，即依据对应依持关系，执心获专控表现，谓之“内心调控”。此乃第三长老论。此中,“由所入状态呈现”者，如其所言。故“在此观中亦有观”，应依此理解。
§801
801. Evaṃ vipassanāya bojjhaṅgādiniyāmikataṃ dassetvā idāni paṭipadādiniyāmikataṃ dassento ‘‘sace panāya’’ntiādimāha. Tattha ayanti saṅkhārupekkhā vuttā. Sāpi hi kāmaṃ ‘‘imaṃ vāraṃ rocesu’’nti ettha kalāpasammasanāvasāne udayabbayānupassanāya pavattamānāya uppannassa vipassanupakkilesassa tikkhattuṃ vikkhambhanena kicchatāvāraṃ dukkhāpaṭipadāti rocesunti vadanti, aṭṭhakathāyaṃ pana ‘‘vipassanāñāṇe tikkhe sūre pasanne vahante uppannaṃ vipassanānikantiṃ dukkhena kasirena kilamanto pariyādiyatī’’ti vuttattā pubbabhāge muñcitukamyatādibhāvena pavattamānā saṅkhārupekkhā attano paṭipakkhe kicchena kasirena vikkhambhentī dukkhāpaṭipadāpakkheyeva tiṭṭhatīti. Tenāha ‘‘ādito kilese vikkhambhayamānā’’tiādi. Keci pana ‘‘yena ñāṇena vipassanupakkilesā vikkhambhitā, tena saddhiṃ idaṃ ñāṇaṃ ekattanayavasena ekaṃ katvā ‘ādito kilese vikkhambhayamānā’ti vutta’’nti vadanti. Sappayogenāti cittappayogasaṅkhātena saussāhanena. Sasaṅkhārenāti tasseva vevacanaṃ. Ubhayenāpi vikkhambhanassa kicchasiddhimeva vadati. Vipariyāyenāti adukkhena appayogena asaṅkhārena. Maggasaññitaṃ icchitaṭṭhānaṃ anugantvā parivasati vippavasati etthāti parivāso, vipassanā parivāso etassa atthīti vipassanāparivāso, maggapātubhāvo, taṃ pana sīghaṃ kurumānā khippābhiññā nāma hotīti vuttaṃ ‘‘saṇika’’nti. Kurumānā ayaṃ saṅkhārupekkhāti yojanā. Yato maggo āgacchati, taṃ āgamanīyaṭṭhānaṃ, tasmiṃ āgamanīyaṭṭhāne. Maggassa pabhavaṭṭhāne ṭhatvā nāmaṃ detīti sambandho. Dukkhāpaṭipadādandhābhiññādivipassanānayo añño, añño eva maggoti āha ‘‘attano attano maggassā’’ti. Tena āgamanato laddhanāmena ‘‘dukkhāpaṭipadā dandhābhiññā’’tiādīni cattāri nāmāni labhati. Na hi maggassa sarasato edisaṃ nāmaṃ atthi.
801.如此，论述毕竟显明观禅种别规定后，当今解释修行道路种别。“若何为若何”谓此列。文中说‘此即数目不定之观’。亦谓有以烦恼为本而迟延破除之烦恼障碍，故谓“烦恼慢延”。又有说“以何智断断受障”，由此独立归一，且以烦恼慢延作引所属统。故此所谓烦恼慢延，应理解为一认知作用所涵盖，此认知由心念组合而成。两者攸关迟延之苦难自觉，如逆行般怨重阻碍。就如圣道之果位净具唯念时，其于苦路诸智有不障滞，谓之“同路智”，随顺净正道行而不妨碍其它之正见。9此中，“行”的来临地名引其义。在此，苦道、盲智等观禅之路虽然各异，终归为一体，谓“各自自身之道”。由此诞生四名：“苦道、盲智”等四名。于此道理，无他更名。
Sā panāyaṃ vuttappabhedā paṭipadā. Nānā hotīti visuṃ visuṃ hoti. Ekassa bhikkhuno catūsupi maggesu ekāva hotīti niyamo natthi calanato. Ahesunti vuttaṃ, amhākaṃ bhagavantaṃ sandhāya hontīti pana vattabbaṃ. Sabbesampi hi sammāsambuddhānaṃ cattāropi maggā sukhāpaṭipadā khippābhiññāva hontīti. Paṭipadāpasaṅgena adhipatimpi dassetuṃ ‘‘yathā cā’’tiādi vuttaṃ. Adhipatayoti chandādiadhipatayo. Pubbābhisaṅkhārānurūpañhi maggo paccekaṃ chandādhipateyyo vā hoti vīriyādīsu aññatarādhipateyyo vā, na kassaci niyamo atthi. Tenāha ‘‘kassaci bhikkhuno’’tiādi.
关于此处所说的不同之道，即修行途径（magga），其种类各有不同，故称为多种。每位比库在四种道中，只能有一种，而无游移不定的规律。但说过，因为是针对我们世尊说的，所以需要指出。诸正觉者的四种道，皆为通向安乐的修行途径，并且均能迅速成就神通。修行道路之集会中，也有显示“依此如是”等说法。所谓统御（adhipati）者，即指诸征求中之统帅。既然道顺应先行行为（pubbābhisaṅkhāra），则单独可有诸征求之统帅，或在精进等诸根中有所统帅，但无规定固定不变。故说“任何比库……”等。
§802
802. Pubbe vuttappakārato sātisayaṃ katvā anavasesato maggassa nāmalābhe kāraṇaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha sarasenāti sabhāvena attano pavattivisesena. Paccanīkenāti paṭipakkhavasena. Saguṇenāti attano guṇavasena.
根据先前所说的方法，为了明示对道名获得的障碍不可避免，以使心生觉察，说出了“非此……”等语。此处“萨拉塞那”意指以自己团体方式的特性；“帕迦尼卡”意指相反面；“萨固纳”意指自身的品质。
Kāmañcettha yathā āgamanena vinā saguṇena, ārammaṇena ca maggassa nāmalābho avavatthito, evaṃ paccanīkena vinā saraseneva nāmalābho, tathāpi sarasādayo paccekaṃ nāmalābhassa kāraṇamevāti dassetuṃ ‘‘sarasena vā’’tiādinā sabbattha aniyamattho vā-saddo vutto. Te ca asaṅkarato dassetuṃ ‘‘sace hī’’tiādi āraddhaṃ. Tattha sammasitvāti sammasanahetu. Hetuattho hi ayaṃ tvā-saddo ‘‘ghataṃ pivitvā balaṃ hoti, sīhaṃ disvā bhayaṃ hotī’’tiādīsu viya, maggakattukāya vuṭṭhānakiriyāya ekantikahetubhūtā saṅkhārupekkhā phalūpacārena ‘‘vuṭṭhātī’’ti vuttā. Yasmā vā saṅkhārupekkhāti vuṭṭhānagāminiyā etaṃ upalakkhaṇaṃ, tadantogadhañca gotrabhuñāṇaṃ nimittato vuṭṭhāti, tasmā vuttaṃ ekattanayena ‘‘sammasitvā vuṭṭhātī’’ti. Animittavimokkhena vimuccatīti animittasaññitena vimuccanena vimuccati, ‘‘maggo’’ti ānetvā sambandhitabbaṃ. Vimuccatīti vā taṃsamaṅgī ariyapuggalo. Sesadvayepi eseva nayo. Idaṃ sarasato nāmaṃ nāmāti idaṃ nimittādivirahato animittaṃ appaṇihitaṃ suññatanti tividhampi maggassa sabhāvato siddhanāmaṃ nāma.
欲乐在此，如同无依据的来临，没有自身品质与动力而导致道名获得之障碍。虽无对立面，然以对立者本身仍是获得道名障碍的原因，故说“有时有……”等词语，是指无常与苦之因。此语以连续否定显示“若是……”为起始。所谓通达，因缘缘起，此言犹如“饮罐里酒使人有力，见狮生畏”等事例，是对修行造作的单一原因的形象思维称为“起”，说“正确思惟即是起”。解除表象牵绊则名“出离”。称道，即要相关联。一切诸行无常，故由无相观念解脱称作“出离”，引出“道”与相关。
Esāti maggo. So ca kho pubbabhāgamaggena saddhiṃ ekaṃ katvā vutto ekattanayena. Idaṃ paccanīkato nāmaṃ nāmāti idaṃ niccanimittādīnaṃ paṇidhiyā, attasaññāya ca pahānavasena laddhaṃ maggassa animittādināmattayaṃ paṭipakkhato siddhanāmaṃ nāma.
这即是道。该道乃以先行之道结合为一而称为一体。以相反之道名称命名，表示此道因断常相等愿望，舍弃身见所得之自我认识，从而证得无相道之名。
Suññattāti vivittattā. Na hi magge rāgādayo santi. Rūpanimittādīnanti rūpanimittavedanānimittādīnaṃ gahetabbānanti adhippāyo. Rāganimittādīnanti etthāpi eseva nayo. Saviggahānaṃ viya upaṭṭhānañhettha nimittanti adhippetaṃ. Idamassa saguṇato nāmanti idaṃ rāgādivivittattā rūpanimittādipaṇidhiādiabhāvavasena assa maggassa saguṇato siddhaṃ nāmaṃ.
空寂者，指孤立之意。于道中无爱欲等烦恼。所谓色相缘起等，是应当取捨之对象。此中所说的爱欲缘起等，同样适用。此处“缘”如同持法之缘也。基于此道之无欲等孤立性，故称其具品质。
Svāyanti so ayaṃ maggo. Suññatanti sabbasaṅkhārasuññato, attasuññato ca suññataṃ. Sabbasaṅkhāranimittābhāvato animittaṃ. Taṇhāpaṇidhiādīnaṃ abhāvena appaṇihitaṃ. Idamassa ārammaṇato nāmanti yathā sukhārammaṇaṃ rūpaṃ ‘‘sukha’’nti vuccati, evaṃ suññatādināmassa nibbānassa ārammaṇakaraṇato idaṃ assa maggassa suññatādibhedaṃ ārammaṇato siddhaṃ nāmaṃ.
此道自现自生，为空寂。在所有造作皆空、亦自性空的意义上说是空寂。因无造作及欲爱缘故，无缠缚。这是因缘起缘，是因缘果之空性，故同性空等异性空之因缘所成，名通达此道为具空等不同的菩提迹象。
§803
803. Anattānupassanā attasuññatāya diṭṭhattā sarasato suññatā nāma. Tassā suññatāvipassanāya maggo vipassanāgamanena suññato. Animittā nāma niccanimittādīnaṃ ugghāṭanato. Idaṃ pana maggassa animittanāmaṃ na abhidhammapariyāyena labbhati. Kiṃ kāraṇaṃ? Abhidhamme sarasaṃ anāmasitvā paccanīkato nāmalābhato. Yo hi saguṇārammaṇehi nāmalābho, so sarasappadhāno hoti, saraseneva ca nāmalābhe sabbamaggānaṃ suññatādibhāvoti vavatthānaṃ na siyā. Tasmā abhidhamme satipi dvīhipi kāraṇehi animittanāmalābhe paccanīkatova nāmavavatthānakaraṇaṃ gayhatīti tadabhāvā na labbhati. Atha vā na labbhatīti aññanirapekkhehi saguṇārammaṇehi na labbhati. Kiṃ kāraṇaṃ? Abhidhamme sarasapaccanīkehi sahitehi nāmalābhato. Paccanīkañhi vavatthānakaraṇaṃ anapekkhitvā kevalassa sarasassa nāmahetubhāvo abhidhamme natthi, avavatthānāpattito. Tasmā attābhinivesapaṇidhipaṭipakkhavipassanānulomā maggā satipi sarasantare paccanīkasahitena sarasena nāmaṃ labhanti. Animittamaggassa pana vipassanā nimittapaṭipakkhā na hoti, sayaṃ nimittaggahaṇato nimittaggahaṇānivāraṇāti tadanulomo maggopi na nimittassa paṭipakkho. Yadi siyā, nimittagatavipassanāyapi paṭipakkho siyā, tasmā vijjamānopi saraso vavatthānakarapaccanīkābhāvā abhidhamme animittanāmadāyako na gayhatīti. Yadi evaṃ, aniccānupassanānulomo maggo abhidhamme asaṅgahito siyāti? Na, suddhikapaṭipadānaye tassa saṅgahitattā. Tasmā eva hi so vutto. Suttante pana pariyāyadesanattā saguṇārammaṇamattenapi nāmaṃ gayhatīti āha ‘‘suttantapariyāyena labbhatī’’ti. Yaṃ panettha vattabbaṃ, taṃ heṭṭhā vuttameva. Āgamanavasenapi maggassa animittanāmaṃ labbhatiyevāti dassetuṃ ‘‘tatrā hī’’tiādi vuttaṃ. Āgamanīyaṭṭhāneti āgamanapaṭipadāṭhāne. Sesaṃ vuttanayattā uttānamevāti.
无我观照对自身空性的见解称为利根的空。此空的修习方法是内观空性之道。无相是指揭示无常、非我等相的过程。然而，这道理之无相之名，在阿毗达摩论中不可得。何故？因阿毗达摩论中，由于未能洞察一切法无名，亦未观察因缘而得名。凡具有色相声响等感官对象，无名而难以定立，故无法产生对诸法诸相空性的说明。是以即使在阿毗达摩论中，有时只因二种缘故得无相无名，但因无名之法不为显现，故不能成说明。或者因另有不同立场，因具色相声响等所不能得无名之法。何故？则因阿毗达摩论只承认缘于利根观察的无名得法。至于缘不起作用者，仅凭利根本身，无缘则无名，无名法不为阿毗达摩立为说明者。故自碍自己之执着、不放逸修行正见，则三道俱具利根所缘之法，得名为无名。盖无相之道，不以对境相反行修习而成，因相所摄，缘相摄受亦阻碍之，故连同无相道之修习亦无反面。若本有无相之逆修习，彼时即便于实修内观亦有反面，无缘缘起，阿毗达摩亦不应妄摄无相之名。若如此，观无常之行则于阿毗达摩中不相合乎？不然，于纯净行中，其合有成。至于经中因广义说法，即使在具色相声响上亦言无名，谓此“因经中广说故得之”。就当说者，以上所说是也。且说经入处，亦能得无相之名，所谓以入处法研讨之故。“入处”即经入所法也。余说明既举升起及上引之。
Saṅkhārupekkhāñāṇaṃ niṭṭhitaṃ. · 行舍智已结束。
Anulomañāṇakathāvaṇṇanā随顺智论释
§804
804.Adhimokkhasaddhāti pasādabhūto vatthugato nicchayo adhimokkho. Tasmā tathābhūtā bhāvanāvisesena kiccato adhimattatāya balavatarā nibbattati. Supaggahitanti suṭṭhu paggahitaṃ. Asallīnaṃ paṭutarabhāvena paṭipakkhavidhamanasamatthaṃ vīriyaṃ hoti. Sūpaṭṭhitāti tikkhataratāya ārammaṇābhimukhabhāvena suṭṭhu upaṭṭhitā sati hoti. Susamāhitanti passaddhisukhānaṃ sātisayatāya suṭṭhu samāhitaṃ ārammaṇe sammadeva ṭhapitaṃ appitaṃ viya hoti. Tikkhatarāti anulomañāṇuppattiyā paccayo bhavituṃ samatthabhāvena sātisayaṃ tikkhā sūrā. Saṅkhārānaṃ vicinanepi majjhattabhūtasaṅkhārupekkhā paññā uppajjati. Aniccāti vā…pe… sammasitvā bhavaṅgaṃ otaratīti aniccādīsu ekenākārena sammasantī sattakkhattuṃ pavattitvā bhijjantī bhavaṅgaṃ otiṇṇā nāma hoti tato paraṃ bhavaṅgassa vāroti katvā. Saṅkhārupekkhāya katanayenevāti aniccādinā ālambanakaraṇanayeneva, na sammasitanayena. Tenāha ‘‘ārammaṇaṃ kurumāna’’nti. Āvaṭṭetvāti nivattetvā cittassa bhavaṅgavasena vattituṃ adatvā. Visadisacittapavattisaṅkhātāya vīciyā abhāvena avīcikā, cittasantati. Kiriyamanodhātuyā hi bhavaṅge āvaṭṭite kiriyamayacittapavattivipākacittuppattiyā savīcikā santarā, na evaṃ manodvārāvajjanenāti vuttaṃ ‘‘avīcikaṃ cittasantatiṃ anuppabandhamāna’’nti. Tathevāti yathā atītāsu dvattiṃsajavanavīthīsu saṅkhārupekkhā ‘‘aniccā’’ti vā ‘‘dukkhā’’ti vā ‘‘anattā’’ti vā saṅkhāre ārammaṇamakāsi, tatheva. Parikammanti vuccati maggassa parikammattā paṭisaṅkhārakattā . Upacāranti vuccati maggassa āsannattā, samīpacārikattā vā. Anulomattaṃ sayameva vadati.
决意信者，谓已坚定不动如地一般之决意。由此，因修习相应之善法，勤勉力能更胜，得以产生强大的力。所谓恰当接受，系指正当承接，以合于修习之缘境，正当站立，存有正念。所谓安住定者，指以清净平静、舒适宁静的心，为所缘境稳固住持，恰如所置。所谓迅捷，指因顺理发生知识，其摄受力能促成顺处觉知，故能敏锐。于诸造作法中，生起中道不偏不倚的平等观察，产生了智慧。所谓无常，即审视无常诸法，因其不一恒常而显现，复又经历七十二种变化，轮转往复，感受不断。所谓不断转变，是因无常等法之单一实相反复出现七十二次以上，消长交替，折转递进，因此谓之涌动之心流。所谓缠绕支配，是说无常等诸法，依赖所缘事物生起，非因悟知本身所成。故言“对所缘境起作用”，非指对无常等法知觉本身。所谓“为所缘境造作”，意指造作念由对各因法加以执着，随其偏正。故说“应生所缘境”为观法之妙。所谓回转，是说心流不转动，无法依转变造作念，故心不能生起。所谓宽清心意，是由于捨弃心念杂染，转其心念专注无染，致使清净思维生成。所谓清净转变是指心意清净而与所缘境相近，非散乱颠倒。谓“弃绝回转”者，即为绝除回转已生之烦恼，使心清净专注。故有言“以所缘境为缘”，意即所缘境为造作念依止。所谓回转，以心流义，辞谓转变。所谓净心递转，是说清净心流中生起造作念转变。谓“无染法意念”是因心流监护净摄之故。此处说清净法，举为逐渐深入转，显明心之洁净。所谓因缘明净，是指内外因缘相资以成清净心。故称“缠绕心流之断”，“非由颠倒心门”等义。又谓“转切之心流”，即指心流折转转动，泛指如过往三十二条善道。谓“守护心流”，是心常依正念护持而不散。称“流菩萨”即心流维持生起，为心转故。曰“转切的心流”，即心不断扫除污染。所谓约束，即心之转变，此是对净行及修持诸法之约束力量。谓“逍遥”即轻松不碍，有恰适之义。谓“调达之力”，即调伏神通与慧眼之极力。所谓身心相应，则云修持得净，不偏不倚随顺。谓“观察无常因缘”，指洞察诸法无常，随受境法条件转变而起。所谓“无常心流”，非指心本无常，而指心流于变易中持续起伏。上述揭示修无常正行之要旨，在经中称为“法之本质观察”。谓“行”与“作”，是修持者依缘起法进行之行为含义。谓“现象变化”，亦是法相流转演变。谓“正行之均衡”，即为方法之和缓适当。谓“已起之？”主要指造作念业及其能所，因缘聚合发起之意。谓“障碍者”，指内心执著和烦恼，阻碍正修之意。谓“敬重”，是指对觉知过程恭敬而落实执行。谓“念守”，是指觉知、谨慎而不忘所修之法。谓“断恶”，是离欲恶等不善之心念的修行。谓“安住”，指心安稳驻定。谓“静默”，即心境安详不动摇。谓“明朗”，即纯净通达无碍。谓“观察”，指用智慧洞察诸法真相。谓“成熟”，是指禅定及慧彻底成熟。谓“解脱”，是趋向涅槃的究竟自在。故此处详述了定慧协修过程中，兼顾力道、净心转变、无常观照等修证诸义。
Ayañca nayo kāmaṃ maggavīthiyaṃ paṭhamajavanassa paṭisaṅkharaṇaṭṭho, dutiyassa tato āsannaṭṭho, tatiyassa heṭṭhimuparimānaṃ anulomaṭṭho ca yuttoti vutto, tathāpi sabbesampi imā samaññā sambhavantīti dassetuṃ ‘‘avisesena panā’’tiādi vuttaṃ. Tattha āsevananti ādarena sevanaṃ. Purimabhāgapacchimabhāgānanti heṭṭhimānaṃ, uparimānañca dhammakoṭṭhāsānaṃ. Aṭṭhannanti udayabbayañāṇādīnaṃ aṭṭhannaṃ. Sabbāpi vipassanā lakkhaṇattayasammasanakiccāva , idampi tathevāti vuttaṃ ‘‘tathakiccatāyā’’ti. Uparīti magge. Bodhipakkhiyadhammānaṃ tathakiccatāya anulometi sammosādipaṭipakkhavidhamanato. Idāni anulomañāṇassa tadubhayakiccānulomaṃ vitthārato dassetuṃ ‘‘tañhī’’tiādi vuttaṃ. Tattha anulomañāṇaṃ saccapaṭicchādakamohakkhandhādīnaṃ sātisayaṃ vidhamanena lokiyañāṇesu ukkaṃsapariyantagataṃ, tato eva heṭṭhā nibbattitaudayabbayañāṇādīnampi kiccaṃ paṭipakkhadūrībhāvena atthato sādhentameva hutvā pavattati, tathāpavattamānañca tesaṃ kiccaṃ anulomentaṃ viya hotīti āha ‘‘udayabbayavantānaṃ…pe… tathakiccatāya anulometī’’ti. Tattha ‘‘bhayato upaṭṭhita’’nti imināpi ārammaṇasīsena ñāṇabyāpārameva vadati sappaṭibhayānaṃ saṅkhārānaṃ yathāsabhāvadassanadīpanato. Sesesu pana sattasupi ṭhānesu ñāṇabyāpārova dassito. Yasmā etaṃ anulomañāṇaṃ aniccādīsu aññataralakkhaṇavaseneva saṅkhāre ārabbha pavattati, tasmā vuttaṃ ‘‘aniccalakkhaṇādivasena saṅkhāre ārabbha pavattattā’’ti. Tāya paṭipattiyāti yā sā anulomañāṇassa thūlathūlasaccapaṭicchādakasaṃkilesavikkhambhanapaṭipatti, tāya. Na hi anulomañāṇe tathā anuppanne gotrabhuñāṇaṃ nibbānaṃ ālambituṃ sakkoti, gotrabhuñāṇe vā anuppanne maggañāṇaṃ uppajjatīti.
此法路径名之为欲乐之道，分为初次圆遍阶段、次近阶段与第三连续阶段等三个相应之境界，彼此由下渐上，如其顺序所合。尽管云云，于总诸现象亦当具此常理。欲乐者，谓敬爱依止。所谓前部与后部，即自下段至上部之道场。八门，指起于生与灭等八种知见。悉为正观之修习，亦是功课。所谓上部，即指此道法之上方。菩提因缘法，正对应教理与修持，是由上至下之顺修法。今欲阐述顺观知识，兼顾两者功课之相应，故记于此。所谓顺观知，是配合真理照见诸实法，剥离烦恼执着分杂，涉及尘劳诸知识，皆得调伏。对此顺修反复演示，谓“起灭知识随顺正法中”，亦即以顺序而行。所谓“恭敬而临”，语示此慧扩展，以激励不退，深入修行。又云“身心现观”，言内在觉知，深入观照所缘境而得慧知。故于此无分别智慧起，觉知痛苦无常等法而生离执心。所谓“无常起始”，指出由观察无常法而发起转识之心流。故云“无常为诸有法本”。斯言昭彰此序的根基与展开。其于阿毗达摩说明中，正是此内在修持生起厥相。顺修显然涵摄众修行，为断除烦恼依止。事实上，所谓顺修道为断知真观之本，修持调伏诸误，成正觉基。
Vuttamatthaṃ opammena pākaṭataraṃ kātuṃ ‘‘yathā hī’’tiādi vuttaṃ. Tattha aṭṭhannaṃ vohārikamahāmattānaṃ agatigamanaṃ pahāya taṃtaṃvinicchayakaraṇaṃ viya aṭṭhannaṃ ñāṇānaṃ yathāsakaṃ paṭipakkhaṃ pahāya saṅkhāresu udayabbayādipaṭipatti, rañño majjhattabhāvo viya anulomañāṇassa purimapacchimadhammakoṭṭhāsassa anukūlatā. Tenevāti heṭṭhimañāṇānaṃ anulomanamukhena uparibodhipakkhiyānaṃ anulomanatoyeva. Saccānulomikanti vuccati maggasaccassa anulomikattā.
彼所说之意，示例明了其理，谓如是。八种知识，作为大能载体，其非流转性质，犹如舍弃繁复的分类，而专注于单一觉知，转向心流的起伏变化。譬如中间广大之间，此顺修慧证得前方及后方诸法，辅助显现菩提因缘法门的顺宜。因此，八知便成为顺修观照真实辞义的方法。谓“真谛顺承”，即谓此真实义中，法步步相承，犹如真理之顺流行走，故名此名。
Anulomañāṇaṃ niṭṭhitaṃ. · 随顺智已竟。
Vuṭṭhānagāminīvipassanākathāvaṇṇanā出起行观论释
§805
805. Kiñci asaṅkhatārammaṇampi ñāṇaṃ vuṭṭhānagāminiyā ekasaṅgahanti katvā ‘‘saṅkhārārammaṇāyā’’ti visesanaṃ kataṃ. Tañhi visesato vuṭṭhānaṃ ariyamaggaṃ gacchati upetīti vuṭṭhānagāminīti vattabbataṃ labhati. Tenāha ‘‘sabbena sabba’’ntiādi. Asammohatthanti tattha tattha sutte pariyāyantarehi āgatāya sammohābhāvatthaṃ. Suttasaṃsandanāti suttānaṃ tesaṃ tesaṃ suttapadānaṃ anusandānaṃ.
无量的未散之境界知识，起于觉醒归依，称为“情俱境界之觉”。对此特殊的说明而言，一般理解为此觉知之道是圣道之途。谓“觉起”的含义，即遂通达圣道之理故曰觉起。故曰“一起道”之义当以如此论述。又言“普遍无碍”，意指通达无所不含，无有所蔽碍也。所谓不迷乱，指于各处各经，皆言明无迷惑之义。所谓经释，即对各经中巴利词句的详细探究和对义。
Ye lokiye saṅkhāre ārabbha anulomapariyosānā vuṭṭhānagāminivipassanā pavattati, taṃsannissitā tappaṭibaddhā taṇhā tehi vinā appavattanato tammayā nāma, tammayāva tammayatā, tammayā vā taṇhāsampayuttā khandhā, tesaṃ bhāvo tammayatā, sā eva taṇhā. Tappaṭipakkhā vuṭṭhānagāminivipassanā atammayatā. Tena vuttaṃ aṭṭhakathāyaṃ ‘‘tammayatā nāma taṇhā, tassā pariyādiyanato vuṭṭhānagāminivipassanā atammayatāti vuccatī’’ti (ma. ni. aṭṭha. 3.310). Nissāyāti taṃ atammayataṃ nissayaṃ katvā, bhāvetvāti attho. Ekattāti ettha ayaṃ pāḷi ‘‘atthi, bhikkhave, upekkhā rūpesu…pe… phoṭṭhabbesu, ayaṃ, bhikkhave, upekkhā nānattā nānattasitā’’ti (ma. ni. 3.310), sayampi nānāsabhāvā, nānārammaṇanissitā cāti attho. Sā pana samādhisampayuttā vipassanupekkhā veditabbā. ‘‘Atthi, bhikkhave, upekkhā ākāsānañcāyatananissitā…pe… nevasaññānāsaññāyatananissitā, ayaṃ, bhikkhave, upekkhā ekattā ekattasitā’’ti (ma. ni. 3.310). Yā hi taṃtaṃarūpacittuppādapariyāpannā upekkhā, sā ekasabhāvattā, ekārammaṇattā ca ekattā, ekattasitā cāti vuccati, sā pana taṃtaṃjhānasahagatavedanupekkhā ca tadārammaṇavipassanupekkhā cāti vadanti. Taṃ pajahathāti tadārammaṇakilesapahānena pajahatha. Tenāha ‘‘taṃ samatikkamathā’’ti.
凡世间诸造作因缘，随顺而终结，由此引发了‘觉起归依’之内观观察。此观察依于渴爱与断除渴爱之力，非断灭也。彼谓此“归依”，即依止功课之义。又谓“统一”，此处意为“存在且具足差别”，盖“佛所说：‘诸行无常，诸法无我’”，此乃统一而不相混乱也。此乃具足正见的内观智慧，表明静虑之中无分别而清净。当时，内观与舍念相应，谓以“住于空间处……无色念处……”等统一之境，是称此为“统一”、“具足差别”者。所谓此一具足差别，即身心禅那中随缘觉察无常之苦乐无我的现观。彼见因此而离执，远离烦恼污垢。故曰“舍弃”，即弃除受缠扰之贪嗔痴。又言“越过此障”，意在示除内心杂念障碍以达彼。
Nibbidāti vuṭṭhānagāminī. Tattha hi sutte virajjatīti maggakiccamāha, vimuccatīti phalakiccaṃ.
厌离是向起世间而去。此中经中言，「出离」即指道之事；「解脱」即指果之事。
Susimasuttaṃ nidānavagge. Tattha dhammaṭṭhitiñāṇaṃ vuṭṭhānagāminīti vuttā dhammaṭṭhitiyaṃ paṭiccasamuppāde asammuyhanavasena pavattanato. Nibbāne ñāṇanti maggañāṇamāha.
《苏悉摩经·缘起品》中，所谓法之自立智慧为向起世间而言；这里言自立法即是缘起不逆转的运行。因此，涅槃所知便是道知。
Saññā kho, poṭṭhapādāti ettha kāmaṃ ‘‘saññā’’icceva vuccati, pubbe pana ‘‘saññaggaṃ phusatī’’ti vuttattā āha ‘‘saññagganti vuttā’’ti.
识是以感官触入之作用，此处称为「识」，过去曾说「识为净受相」，故云「称为净受相」。
Paṭipadāñāṇadassanavisuddhīti tadekadesabhūtā vuṭṭhānagāminī vuttā. Samudāyesu hi pavattā vohārā avayavesupi pavattantīti. Pārisuddhipadhāniyaṅganti pārisuddhiyā padhānakāraṇaṃ.
谓修行智慧见净由一处生起，此谓向起世间。因缘中转行及部分因素转起，此为清净因的基础。
Tīhi nāmehīti anulomagotrabhuvodānasaṅkhātehi tīhi nāmehi.
三名指顺行族起三名。
Kittitāti thomitā ariyamaggādhiṭṭhānatāya. Mahantānaṃ sīlakkhandhādīnaṃ esanaṭṭhena mahesinā sammāsambuddhena. Santakilesatāya santā. Yoganti bhāvanaṃ, bhāvanābhiyogaṃ vā.
荣耀者谓阿赖耶为圣道之坚定。由此成大戒行等具足之圣者即正觉者。所灭障碍谓清净。修行乃修持之意，修行指修持事业。
Paṭipadāñāṇadassanavisuddhiniddesavaṇṇanā niṭṭhitā. · 道智见清净论释已竟。
Iti ekavīsatimaparicchedavaṇṇanā. · 如是第二十一章释。