10. Subhasuttaṃ · 10. 苏跋经复注
9. Poṭṭhapādasuttavaṇṇanā九、《波塔帕达经》注释
Poṭṭhapādaparibbājakavatthuvaṇṇanā游方者波塔帕达事缘注释
§406
406.Sāvatthiyanti samīpatthe bhummanti āha ‘‘sāvatthiṃ upanissāyā’’ti. Jetassa kumārassa vaneti jetena nāma rājakumārena ropite upavane. Nivāsaphāsutādinā pabbajitā āramanti etthāti ārāmo, vihāro. Phoṭo pādesu jātoti poṭṭhapādo. Vatthacchāyāchādanapabbajūpagatattā channaparibbājako. Brāhmaṇamahāsāloti mahāvibhavatāya mahāsāratāpatto brāhmaṇo. Samayanti sāmaññaniddeso, taṃ taṃ samayanti attho. Pavadantīti pakārato vadanti, attanā attanā uggahitaniyāmena yathā tathā samayaṃ vadantīti attho. ‘‘Pabhutayo’’ti iminā todeyyajāṇusoṇīsoṇadaṇḍādike saṅgaṇhāti, paribbājakādayoti ādi-saddena channaparibbājakādike. Tindukācīramettha atthīti tindukācīro, ārāmo. Tathā ekā sālā etthāti ekasālako, tasmiṃ tindukācīre ekasālake.
406.「在沙瓦提靠近处，人们称之为『依止于沙瓦提』。杰塔城的花园，因植于名为杰塔的王子之地而得名。由僧舍、座室等构成的出家处即称作寺院、禅林。『足印显著』指的是足迹清晰可辨。由住处、遮蔽、出家等构成的覆被，谓之披身服出家者等。婆罗门中有大富裕者，称为『大婆罗门』。『约定』即泛指一切约定，谓协议之意。『说话』表示于应当时刻反复说明，自己依规范适当说法之义。『众多』指此处所列举的如托钵缠头巾、杖等诸多物品总称『披身出家具』等起始名称。『三棵树篱』此处意指树篱或禅林。『一棵树』指一株树木，在此树篱或树下。
Anekākārānavasesañeyyatthavibhāvanato, aparāparuppattito ca bhagavato ñāṇaṃ tattha patthaṭaṃ viya hotīti vuttaṃ ‘‘sabbaññutaññāṇaṃ pattharitvā’’ti, yato tassa ñāṇajālatā vuccati, veneyyānaṃ tadantogadhatā heṭṭhā vuttāyeva. Veneyyasattapariggaṇhanatthaṃ samannāhāre kate paṭhamaṃ nesaṃ veneyyabhāveneva upaṭṭhānaṃ hoti, atha saraṇagamanādivasena kiccanipphatti vīmaṃsīyatīti āha ‘‘kiṃ nu kho bhavissatīti upaparikkhanto’’ti . Nirodhanti saññānirodhaṃ. Nirodhā vuṭṭhānanti tato nirodhato vuṭṭhānaṃ saññuppattiṃ. Sabbabuddhānaṃ ñāṇena saṃsanditvāti yathā te nirodhaṃ, nirodhato vuṭṭhānañca byākariṃsu, byākarissanti ca, tathā byākaraṇavasena saṃsanditvā. Hatthisāriputtoti hatthisārino putto. ‘‘Yugandharapabbataṃ parikkhipitvā’’ti idaṃ parikappavacanaṃ ‘‘tādisaṃ atthi ce, taṃ viyā’’ti. Meghavaṇṇanti rattameghavaṇṇaṃ, sañjhāppabhānurañjitameghasaṅkāsanti attho. Paccagghanti abhinavaṃ ādito tathāladdhavohārena , anaññaparibhogatāya , tathā vā satthu adhiṭṭhānena so patto sabbakālaṃ ‘‘paccagghaṃ’’ tveva vuccati, silādivuttaratanalakkhaṇūpapattiyā vā so patto ‘‘paccaggha’’nti vuccati.
由于多种原因以及分别显现的不同情境中，世尊的智慧如平坦大地般广大无边，因此有言『完全明了的智慧已降服一切』。由此称之为智慧之网，其对差异的统一具有根基功能。为了保持区别性而具备完备度，因此作为最初条件并非无差别表现，而是在学者归依等各方面完成使命后应检验之，故曾说『是否会有此种可能？』。『止息』意指感知的止息，由止息中复起感知称为复生。诸佛皆因智慧而超越彼此，因此同样说明了止息与复生的理义。『哈提沙利弗多』为哈提沙利弗之子。『掷于须兰达山』指此为掷投之说。『云色』指夜时云染有暮霞之色。『夜晨交替』指新生、破晓等变化，由于未被他用所玷污，且终世恒定，因此根据佛陀加持，此称为『夜晨交替』，或因宝石闪耀品质而称作『夜晨交替』。
§407
407.Attano rucivasena saddhammaṭṭhitijjhāsayavasena, na parena ussāhitoti adhippāyo. ‘‘Atippagabhāvameva disvā’’ti idaṃ bhūtakathanaṃ na tāva bhikkhācāravelā sampattāti dassanatthaṃ. Bhagavā hi tadā kālasseva vihārato nikkhanto ‘‘vāsanābhāgiyāya dhammadesanāya poṭṭhapādaṃ anuggaṇhissāmī’’ti. Yannūnāhanti aññattha saṃsayaparidīpano, idha pana saṃsayaparidīpano viya. Kasmāti āha ‘‘buddhāna’’ntiādi. Saṃsayo nāma natthi bodhimūle eva samugghāṭitattā. Parivitakkapubbabhāgoti adhippetakiccassa pubbabhāgaparivitakko eva. Buddhānaṃ labbhatīti ‘‘karissāma, na karissāmā’’tiādiko esa cittacāro buddhānaṃ labbhati sambhavati vicāraṇavasena pavattanato, na pana saṃsayavasena. Tenāhāti yena buddhānampi labbhati, tenevāha bhagavā ‘‘yannūnāha’’nti. Parikappane vāyaṃ nipāto. ‘‘Upasaṅkameyya’’nti kiriyāpadena vuccamāno eva hi attho ‘‘yannūnā’’ti nipātapadena jotīyati. Ahaṃ yannūna upasaṅkameyyanti yojanā. Yadi panāti idampi tena samānatthanti āha ‘‘yadi panāhanti attho’’ti.
407.以自己对正法的喜好和坚持志趣，而非依赖他人而努力，是此处的正意。『已经显示特异性』这句过去事迹并非当前比库行为之表现，乃显示世尊当时离座时已发愿『我将追随法音，不离弃』。若果真如此，则消除疑惑，与此处正是消除疑惑相类。此所以称述佛陀一切智慧的原因在于，在生起思想行为时，心行以愿为依据，而非以疑心。由是故，谓获得佛陀智慧者，正如佛以『既然如此』表示，谓说法时，总有『既然如此』之依附。通过此否定疑问，并加以断定。故用动词『当至』表现其行动。『既然如此』是强调句。若以{若是}应同义，故亦以此表达。
§408
408. Yathā unnatappāyo saddo unnādo, evaṃ vipulabhāvena uparūpari pavattopi unnādoti tadubhayaṃ ekajjhaṃ katvā pāḷiyaṃ ‘‘unnādiniyā’’ti vatvā puna vibhāgena dassetuṃ ‘‘uccāsaddamahāsaddāyā’’ti vuttanti tamatthaṃ vivaranto ‘‘uccaṃ nadamānāyā’’tiādimāha. Assāti parisāya. Uddhaṃgamanavasenāti unnatabahulatāya uggantvā uggantvā pavattanavasena. Disāsu patthaṭavasenāti vipulabhāvena bhūtaparamparāya sabbadisāsu pattharaṇavasena. Idāni paribbājakaparisāya uccāsaddamahāsaddatāya kāraṇaṃ, tassa ca pavattiākāraṃ dassento ‘‘tesañhī’’tiādimāha. Kāmassādo nāma kāmaguṇassādo. Kāmabhavādigato assādo bhavassādo.
408.如同提升音调的声音被称为『增高声』，同样，在上方弘广地传播的声音也称为『增高声』，二者合并称作为巴利语的『unnādiniyā』一词，进一步分开解释即有『高声大声』之意。『众会』指教团会众。『向上运动的方式』意指通过上升的频率和广度在传播。『向各方广泛洒播』是指以遍及四方、从地表均匀散布的方式传播。现在僧团的弘扬运动因大声传播而特殊，因此为其传播的形态加以说明，并以『其增强』等指示之。『欲望污秽』是指由内在欲望等产生的污秽。由欲望生起等由内生的污秽又称为『生污秽』。
§409
409.Saṇṭhapesīti saṃyamanavasena sammadeva ṭhapesi, saṇṭhapanañcettha tiracchānakathāya aññamaññasmiṃ agāravassa jahāpanavasena ācārassa sikkhāpanaṃ, yathāvuttadosassa nigūhanañca hotīti āha ‘‘sikkhāpesī’’tiādi. Appasaddanti nissaddaṃ, uccāsaddamahāsaddābhāvanti adhippāyo. Nappamajjantīti na agāravaṃ karonti.
409.『制止』指以规范抑制，适宜且正当地加以压制，而非简单回避。此处『制止』更指戒除杂念的教导，涵盖因不敬而生的无礼行为予以根除。『沉默』，则谓无声无息，以大声传播和隆重场面的缺失为特征。『不敬重』即不表现恭敬之礼，意味着对他人无尊重之心。
§410
410.Noāgate ānandoti bhagavati āgate no amhākaṃ ānando pīti hoti. Piyasamudācārāti piyālāpā. ‘‘Paccuggamanaṃ akāsī’’ti vatvā na kevalamayameva, atha kho aññepi pabbajitā yebhuyyena bhagavato apacitiṃ karontevāti dassetuṃ ‘‘bhagavantañhī’’tiādiṃ vatvā, tattha kāraṇamāha ‘‘uccākulīnatāyā’’ti, tena sāsane appasannāpi kulagāravena bhagavati apacitiṃ karonte vāti dasseti. Etasmiṃantare kā nāma kathāti etasmiṃ yathāvuttaparicchedabbhantare kathā kā nāma. Vippakatā āraddhā hutvā apariyositā. ‘‘Kā kathā vippakatā’’ti vadanto atthato tassā pariyosāpanaṃ paṭijānāti nāma. ‘‘Kā kathā’’ti ca avisesacodanāti yassā tassā sabbassāpi kathāya pariyosāpanaṃ paṭiññātañca hoti, tañca paresaṃ asabbaññūnaṃ avisayanti āha ‘‘pariyantaṃ netvā demīti sabbaññupavāraṇaṃ pavāresī’’ti.
410.『未至者称阿难』谓未到者，意指阿难未到；而谓已到者则为阿难，即世尊就在时，阿难随之而至，因而快乐欢喜。『慈爱亲切的言谈举止』指和蔼悦人之交际。『突然而来的问候』表示非仅限于此时，亦指其他出家人以礼敬世尊。由此说明，敬礼世尊之事会引发不祥之心生起。『不敬』指对世尊不生恭敬心，因而引起家族不睦。本经卷中所叙述之事以及应分明论述者所述之事即是。『不敬之言』指不和谐的负面言说，其意恰恰在于此。阐释『何为不敬言』时，能自证其理，并令众生理解，从因果而言断然禁止无礼之语。
Abhisaññānirodhakathāvaṇṇanā增上想之灭论注释
§411
411.Sukāraṇanti sundaraṃ atthāvahaṃ hitāvahaṃ kāraṇaṃ. Nānātitthesu nānāladdhīsu niyuttāti nānātitthikā, te eva nānātitthiyā ka-kārassa ya-kāraṃ katvā. Kutūhalamettha atthīti kotūhalā, sā eva sālāti kotūhalasālā, tenāha ‘‘kotūhaluppattiṭṭhānato’’ti. Saññānirodheti saññāsīsenāyaṃ desanā, tasmā saññāsahagatā sabbepi dhammā saṅgayhanti, tattha pana cittaṃ padhānanti āha ‘‘cittanirodhe’’ti. Accantanirodhassa pana tehi anadhippetattā, avisayattā ca ‘‘khaṇikanirodhe’’ti āha. Kāmaṃ sopi tesaṃ avisayova, atthato pana nirodhakathā vuccamānā tattheva tiṭṭhatīti tathā vuttaṃ. Kittighosoti ‘‘aho buddhānubhāvo bhavantarapaṭicchannaṃ kāraṇaṃ evaṃ hatthāmalakaṃ viya paccakkhato dasseti, sāvake ca edise saṃvarasamādāne patiṭṭhāpetī’’ti thutighoso yāva bhavaggā pattharati. Paṭibhāgakiriyanti paḷāsavasena paṭibhāgabhūtaṃ payogaṃ karonto. Bhavantarasamayanti tatra tatra vuṭṭhanasamayaṃ abhūtaparikappitaṃ kiñci uppādiyaṃ vatthuṃ attano samayaṃ katvā. Kiñcideva sikkhāpadanti ‘‘elamūgena bhavitabbaṃ , ettakaṃ, velaṃ ekasmiṃyeva ṭhāne nisīditabba’’nti evamādikaṃ kiñcideva kāraṇaṃ sikkhākoṭṭhāsaṃ katvā paññapenti. Nirodhakathanti nirodhasamāpattikathaṃ.
「美好」者，意指美丽、利益兼具、利益能生之因缘。有多种分别处、多种境地之含义，谓多种分别，正是多种分别者，即于何因何果之间分别。此处所释疑即名好奇心，疑门亦名好奇心门，因此称「疑门厅」，故称“疑之生起之所缘”。所谓「想之灭」是指此说法是以断除想为旨意，故谓诸法皆由想所系，因诸法皆依想而和合，故心盘踞其中，故称“心之灭”。至于绝对灭除（无余灭），因未能长期保持，且无所执着，故谓之为「刹那灭」。其欲亦随之无执，故名为灭义，意谓灭说境与实理同立。赞声曰：“啊，佛之威光，披露生死间诸因缘，如牵牛杖拂去尘埃，令弟子坚立断除诸缰之定。”又有应答法，譬如以仰赖柏楂病中之持药，谓作反应者。诸现象名为因缘，依其缘起，于诸时刻相应生起。某些戒律戒条，谓“唯应于此因由成就，应于某一处安坐”，诸如此类论述，既成教法规约，能令心得安立。所谓灭说，指断灭之成就之说法也。
Tesūti kotūhalasālāyaṃ sannipatitesu titthiyasamaṇabrāhmaṇesu. Ekacceti eke. Purimoti ‘‘ahetū appaccayā’’ti evaṃvādī. Yvāyaṃ idha uppajjatīti yojanā. Samāpattinti asaññabhāvāvahaṃ samāpattiṃ. Nirodheti saññānirodhe. Hetuṃ apassantoti yena hetunā asaññabhave saññāya nirodho sabbaso anuppādo, yena ca tato cutassa idha pañcavokārabhave tassā uppādo, taṃ avisayatāya apassanto.
所谓「彼处」者，在此疑门厅聚集之比库、沙门、婆罗门中。称“若干”者，谓若干人。所谓「古者」谓前因无因果论者。所谓「缘」指因缘。所谓「成就」是未生想境能生灭之成就。所谓「灭」是断除想之义。谓不见因缘者，是以所达境中想不生，故想断绝，乃至彼处五种障碍生起时，无法执著，故谓“离境见”，不见其呈现。
Nanti paṭhamavādiṃ. Nisedhetvāti ‘‘na kho nāmetaṃ bho evaṃ bhavissatī’’ti evaṃ paṭikkhipitvā. Asaññikabhāvanti muñchāpattiyā kiriyamayasaññāvasena vigatasaññibhāvaṃ. Vakkhati hi ‘‘visaññī hutvā’’ti. Vikkhambhanavasena kilesānaṃ santāpanena attantapo. Ghoratapoti dukkaratāya bhīmatapo. Parimāritindriyoti nibbisevanabhāvāpādanena sabbaso milāpitacakkhādindriyo. Bhaggoti bhañjitakusalajjhāsayo. Evamāhāti ‘‘evaṃ saññā hi bho purisassa attā’’tiādiākārena saññānirodhamāha. Iminā nayena ito paresu dvīsu ṭhānesu yathārahaṃ yojanā veditabbā.
不承认此说之人，谓「不应如此」。谓此说断想之境，谓无想之境。称其断除想境者，谓因放逸、误解、身心运动致无想境生。谓“成为无想”，即作障碍烦恼之极热之苦火。谓“约行之禁”，谓因神眼灭除欲念，乃至六根闭合不能现视之境。所谓不善断念，谓慧心缺失、勇气毁坏之意。由是谓“断想实为人我之体”，乃至以此理为断想之说也。以此理路能于两处他处，能知合宜之断灭之起因。
Āthabbaṇapayoganti āthabbaṇavedavihitaṃ āthabbaṇikānaṃ visaññibhāvāpādanapayogaṃ. Āthabbaṇaṃ payojetvāti āthabbaṇavede āgataaggijuhanapubbakaṃ mantajappanaṃ payojetvā sīsacchinnatādidassanena saññānirodhamāha. Tassāti yassa sīsacchinnatādi dassitaṃ, tassa.
所谓「遮断用」者，是遣除错漏之用，意味着遮断烦恼生起之具足用意。谓遮断用意，乃指护念遮断，诸有遮断先行之袈裟念诵用意，担持首刹除等示显想灭法之作用。若说“此者者”，谓以示灭想之事物。
Yakkhadāsīnanti devadāsīnaṃ, yā ‘‘devatābhatiyotipi’’ vuccanti. Madaniddanti surāmadanimittakaṃ supanaṃ devatūpahāranti naccanagāyanādinā devatānaṃ pūjaṃ. Surāpātinti pātipuṇṇaṃ suraṃ. Divāti atidivā ussūre.
所谓「鬼神侍者」者，即天人之侍者，有谓“为天诸神”的侍者。所谓「欲乐因」者，谓酒类纵饮之因是宴乐天神所致饮食供养而成供养。谓酒饮惩罚之义，即谓饮酒过量之害。所谓天日，谓极昼、长日之称。
Elamūgakathā viyāti imesaṃ paṇḍitamānīnaṃ kathā andhabālakathāsadisī. Cattāro nirodheti aññamaññavidhure cattāro nirodhe ete paññapenti. Na ca aññamaññaviruddhanānāsabhāvena tena bhavitabbaṃ, atha kho ekasabhāvena, tenāha ‘‘iminā cā’’tiādi. Aññenevāti imehi vuttākārato aññākāreneva bhavitabbaṃ. ‘‘Ayaṃ nirodho, ayaṃ nirodho’’ti āmeḍitavacanaṃ satthā attano desanāvilāsena anekākāravokāraṃ nirodhaṃ vibhāvessatīti dassanatthaṃ kataṃ aho nūnāti ettha ahoti acchariye, nūnāti anussaraṇe nipāto. Tasmā aho nūna bhagavā anaññasādhāraṇadesanattā nirodhampi aho acchariyaṃ katvā katheyya maññeti adhippāyo. ‘‘Aho nūna sugato’’ti etthāpi eseva nayo. Acchariyavibhāvanato eva cettha dvikkhattuṃ vacanaṃ, acchariyatthopi cettha aho-saddo. So yasmā anussaraṇamukheneva tena gahito, tasmā vuttaṃ ‘‘aho nūnāti anussaraṇatthe’’ti. Kālapuggalādivibhāgena bahubhedattā imesaṃ nirodhadhammānanti bahuvacanaṃ, kusala-saddayogena sāmivacanaṃ bhummatthe daṭṭhabbaṃ. Ciṇṇavasitāyāti nirodhasamāpattiyaṃ vasībhāvassa ciṇṇattā. Sabhāvaṃ jānātīti nirodhassa sabhāvaṃ yāthāvato jānāti.
此「唯应如牛杖」之说，谓是智者中尤见愚昧之言语如盲童之语也。所谓四种断灭，是指四种互异而非相违之断灭。谓非彼此相违，故应由同一议会或合议所制定。谓“此说因其所說，须依该他不同因而立”。谓“此断灭，此断灭”此二词组，是世尊为展现其教义妙丽而多种不同法门展现断灭之义。故彼呼“啊”人皆感惊讶，呼“诚然”义谓重释此意。由此诠释，世尊以非凡演说力，令断灭亦为惊者。此“啊”“诚然”之说，乃为加强记忆之助词。由此理路而得显现多重说法，故谓有众多结论。谓为善语合一，以便所论之义有所据。谓“入独住者”，谓断灭之成就与主宰并存。谓明了其性，谓究竟明白断灭本质。
Ahetukasaññuppādanirodhakathāvaṇṇanā无因之想生起与灭论注释
§412
412.Gharamajjheyevapakkhalitāti gharato bahi gantukāmā purisā maggaṃ anotaritvā gharājirena samatale vivaṭaṅgaṇe eva pakkhalanaṃ pattā, evaṃ sampadamidanti attho. Asādhāraṇo hetu, sādhāraṇo paccayoti evamādi vibhāgena idha payojanaṃ natthi saññāya akāraṇabhāvapaṭikkhepattā codanāyāti vuttaṃ ‘‘kāraṇasseva nāma’’nti.
412.「房舍中有已熟烂之物」者，指由房舍之外而愿往彼处者，未能入道，故在房舍根基地面凹陷处得已腐坏者。此义如此。非普通因缘、普通因缘等此种分法，此处无应用。因缘、非缘之由，名为“仅为因”为励发所说。言即『因乃如此』。
Pāḷiyaṃ ‘‘uppajjantipi nirujjhantipī’’ti vuttaṃ, tattha ‘‘sahetū sappaccayā saññā uppajjanti, uppannā pana nirujjhantiyeva, na tiṭṭhantī’’ti dassanatthaṃ ‘‘nirujjhantī’’ti vacanaṃ, na nirodhassa sahetusappaccayabhāvadassanatthaṃ. Uppādo hi sahetuko , na nirodho. Yadi hi nirodhopi sahetuko siyā, tassa nirodhenāpi bhavitabbaṃ aṅkurādīnaṃ viya, na ca tassa nirodho atthi. Tasmā vuttanayeneva pāḷiyā attho veditabbo. Ayañca nayo khaṇanirodhavasena vutto. Yo pana yathāparicchinnakālavasena sabbasova anuppādanirodho, so ‘‘sahetuko’’ti veditabbo tathārūpāya paṭipattiyā vinā abhāvato. Tenāha bhagavā ‘‘sikkhā ekā saññā nirujjhatī’’ti. (Dī. ni. 1.412) tato eva ca idhāpi vuttaṃ ‘‘saññāya sahetukaṃ uppādanirodhaṃ dīpetu’’nti.
巴利文中说“生起与灭尽”二法，此中“因随缘而生起，生起者终将灭尽，非永存者”之义，言“灭尽”非指涅槃的因缘性或存在性。起者为因，非灭。若灭亦为因，则其灭如种子等之生发，灭却不存，故无灭。以此理察，巴利文义应如此领会。此理亦称为暂时灭尽。然若全无生灭之生灭，谓之“因”。若无相应修行则不成此义，故世尊说“一习气止灭”。（增支1.412）并此地亦说“以色想为因生起灭尽”。
Sikkhā ekāti ettha sikkhāti karaṇe paccattavacanaṃ, eka-saddo aññapariyāyo ‘‘ittheke abhivadanti sato vā pana sattassā’’tiādīsu (dī. ni. 1.85 ādayo; ma. ni. 3.21) viya, na saṅkhyāvācīti āha ‘‘sikkhā ekā saññā uppajjantīti sikkhāya ekaccā saññā jāyantī’’ti. Sesapadesupi eseva nayo.
“一习气”者，此处“习气”为事之个别说明，一词多义，犹如释“satto vā pana sattassā”等（增支1.85起；中译3.21起）意，非数目言。言“一习气生起”，谓习气中某一色想俱生起。余处词义亦同理。
§413
413.Tatthāti tassaṃ uparidesanāyaṃ. Sammādiṭṭhisammāsaṅkappavasena pariyāpannattā āgatāti sabhāvato upakārato ca paññākkhandhe pariyāpannattā saṅgahitattā tatiyā adhipaññāsikkhā sammādiṭṭhisammāsaṅkappavasena āgatā. Tathā hi vuttaṃ ‘‘yā cāvuso visākha sammādiṭṭhi, yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā’’ti (ma. ni. 1.462) kāmañcettha vuttanayena tissopi sikkhā āgatā eva, tathāpi adhicittasikkhāya eva abhisaññānirodho dassito, itarā tassa sambhārabhāvena ānītā.
413.“其处”指上文所述之地。由正见与正思惟所涵盖，因由般若蕴周全整理，归结于第三种高级智慧修学，即正见正思惟所引导之习气而来。故言“维萨卡长老既具正见，正思惟，诸法悉含于般若蕴中”（中译1.462）。由此说法，三者习气皆由此赋足，虽已得更高心所修习者亦从此涵摄，其余为修持所附带之器具。
Pañcakāmaguṇikarāgoti pañcakāmakoṭṭhāse ārabbha uppajjanakarāgo. Asamuppannakāmacāroti vattamānuppannatāvasena asamuppanno yo koci kāmacāro yā kāci lobhuppatti. Purimo visayavasena niyamitattā kāmaguṇārammaṇova lobho daṭṭhabbo, itaro pana jhānanikantibhavarāgādippabhedo sabbopi lobhacāro kāmanaṭṭhena kāmesu pavattanato. Sabbepi hi tebhūmakā dhammā kāmanīyaṭṭhena kāmāti. Ubhayesampi kāmasaññātināmatā sahacaraṇañāyenāti ‘‘kāmasaññā’’ti paduddhāraṃ katvā tadubhayaṃ niddiṭṭhaṃ.
“五欲之染爱者”，谓由五欲聚合而生的染着爱。所谓未生欲行，指现时未发生的欲行中，或任何贪欲之念。以先前对象为规限，欲染之表现如贪念，称为贪欲五聚总相，或由禅定及其他非禅欲染色之分而异。诸多染着之物均依贪爱所激起而生，二者密切相随，引申赋名“欲想”。此处出典引“欲想”二分名以明二者构成，并以此二者实质表现说明其同源异相。
‘‘Tatthā’’tiādi asamuppannakāmacārato pañcakāmaguṇikarāgassa visesadassanaṃ. Kāmaṃ pañcakāmaguṇikarāgopi asamuppanno eva maggena samugghāṭīyati, tasmiṃ pana samugghāṭitepi na sabbo rāgo samugghāṭaṃ gacchati, tasmā pañcakāmaguṇikarāgaggahaṇena na itarassa sabbassa rāgassa gahaṇaṃ hotīti ubhayasādhāraṇena pariyāyena ubhayaṃ saṅgahetvā dassetuṃ pāḷiyaṃ kāmasaññāggahaṇaṃ katanti tadubhayaṃ sarūpato visesato ca dassetvā sabbasaṅgāhikabhāvato ‘‘asamuppannakāmacāropana imasmiṃ ṭhāne vaṭṭatī’’ti vuttaṃ.
“然则”以未生欲行为本，特显五欲染爱之特别表现。欲爱即使五欲聚合亦未生，因道得以启示，但非所有爱都被启示，故以五欲染爱摄摄其它染爱为一般概念，故以共同名词“欲想摄摄”以彰显二者内容，并示其具总义之性。故言“未生欲行于此处运行”。
Sadisattāti kāmasaññādibhāvena samānattā, etena pāḷiyaṃ ‘‘purimā’’ti sadisakappanāvasena vuttanti dasseti. Anāgatā hi idha ‘‘nirujjhatī’’ti vuttā anuppādassa adhippetattā, tenāha ‘‘anuppannāva nuppajjatī’’ti.
所谓相似者，是指于欲色等识别境境界上相同，故以巴利语中「古昔」之词，具相似之念而称之，表明其义。未来者因这里称“断灭”，指无发生之主导属性，故言“未生则不生”。
Nīvaraṇavivekato jātattā vivekajehi paṭhamajjhānapītisukhehi saha akkhātabbā, taṃkoṭṭhāsikā vāti vivekajaṃ pītisukhasaṅkhātā. Nānattasaññāpaṭighasaññāhi nipuṇatāya sukhumabhūtatāya sukhumasaññā bhūtā sukhumabhāvena, paramatthabhāvena aviparītasabhāvā. Jhānaṃ taṃsampayuttadhammānaṃ bhāvanāsiddhā saṇhasukhumatā nīvaraṇavikkhambhanavasena viññāyatīti āha ‘‘kāmacchandādioḷārikaṅgappahānavasena sukhumā’’ti. Bhūtatāyāti vijjamānatāya. Sabbatthāti sabbavāresu.
由于断除烦恼的分别力，名为“生起”，必须与断除后的第一禅之喜乐共说。此处称作『住舍之柱』，意谓禅定生起之喜乐之聚合。不同识别感受与触感之熟练、细致本质，虽称喜乐，实则细微而真实，且无逆转之性。此禅的修习成就，因其喜乐细致微妙，能塞断烦恼之延展，可知其义即“由于断除贪欲等烦恼辫索，使自心调柔细微”。“成就者”是指此禅妙理所成。
Samāpajjanādhiṭṭhānāni viya vuṭṭhānaṃ jhāne pariyāpannampi hoti yathā taṃ dhammānaṃ bhaṅgakkhaṇo dhammesu, na āvajjanapaccavekkhaṇānīti ‘‘paṭhamajjhānaṃ samāpajjanto adhiṭṭhahanto vuṭṭhahanto ca sikkhatī’’ti vuttaṃ, na ‘‘āvajjanto paccavekkhanto’’ti. Tanti paṭhamajjhānaṃ. Tenāti hetumhi karaṇavacanaṃ, tasmā paṭhamajjhānena hetubhūtenāti attho. Hetubhāvo cettha jhānassa yathāvuttasaññāya uppattiyā sahajātādipaccayabhāvo kāmasaññāya nirodhassa upanissayatāva, tañca kho suttantapariyāyena. Tathā ceva saṃvaṇṇitaṃ ‘‘tathārūpāya paṭipattiyā vinā abhāvato’’ti. Etenupāyenāti yvāyaṃ paṭhamajjhānatappaṭipakkhasaññāvasena ‘‘sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhatī’’ti ettha attho vutto, etena nayena. Sabbatthāti sabbavāresu.
第一禅如同种植庄稼时开垦土地，故于禅定中虽具埋藏之功用，然后能生长变化诸法，非由思惟观察或烦恼忧虑。言“第一禅是以入定为基础，保持诚心、热诚和坚持而成教导”，而非因思虑和忧虑所成。此“第一禅”乃因缘事理所成即欲念之断灭，无明因缘下之禅实是如此，故有经文明示“无相应行持则无生”：此探讨实是针对第一禅的因缘义理，讲明禅定生起无杂染。
§414
414. Yasmā panettha samāpattivasena taṃtaṃsaññānaṃ uppādanirodhe vuccamāne aṅgavasena so vuttoti āha ‘‘yasmā panā’’tiādi. ‘‘Aṅgato sammasana’’nti anupadadhammavipassanāya lakkhaṇavacanaṃ. Anupadadhammavipassanañhi karonto samāpattiṃ patvā aṅgato sammasanaṃ karoti, na ca saññā samāpattiyā kiñci aṅgaṃ hoti. Vuttañca ‘‘idañca saññā saññāti evaṃ aṅgato sammasanaṃ uddhaṭa’’nti. Aṅgatoti vā avayavatoti attho, anupadadhammatoti vuttaṃ hoti. Tadevāti ākiñcaññāyatanameva.
此谓因禅定而生起的识别，是由支脉而成，故称“支脉正确观察”。所谓无杂染观察，即当离弃杂染状态后，专心观察禅定之相，且识别中无任何分别之支脉。故言“一切识别即此支脉正确观察”，意指此识非部分构成，而为无杂染诸禅支的特征，此称为“支脉”。此即此处探讨禅定时识别特性的准确表达。
Yato khoti paccatte nissakkavacananti āha ‘‘yo nāmā’’ti yathā ‘‘ādimhī’’ti etasmiṃ atthe ‘‘ādito’’ti vuccati itaravibhattitopi to-saddassa labbhanato. Sakasmiṃ attanā adhigate saññā sakasaññā, sā etassa atthīti sakasaññī, tenāha ‘‘attano paṭhamajjhānasaññāya saññavā’’ti. Sakasaññīti cettha upari vuccamānanirodhapādakatāya sātisayāya jhānasaññāya atthibhāvajotako ī-kāro daṭṭhabbo, tenevāha ‘‘anupubbena saññaggaṃ phusatī’’tiādi. Tasmā tattha tattha sakasaññitāggahaṇena tasmiṃ tasmiṃ jhāne sabbaso suciṇṇavasībhāvo dīpitoti veditabbaṃ.
所谓“以何名称”之意谓，此处取“始起”义，而含有语词变异，如「始」既是开端，也是他义之对应词根。于第一个定禅之识谓为“此人亲自得”的识，名为“对己识”或“同体识”，因此说“以第一禅的识自称者”，此“同体识”指上文所述断灭阶段的统一意识，以字母‘i’代表，其谓“渐次显露识”，故有“渐共识贯穿”等说。由此知禅中“一切阶段均具相应识，且纯净明觉”。
Lokiyānanti niddhāraṇe sāmivacanaṃ, sāmiatthe eva vā. Yadaggena hi taṃ tesu seṭṭhaṃ, tadaggena tesampi seṭṭhanti. ‘‘Lokiyāna’’nti visesanaṃ lokuttarasamāpattīhi tassa aseṭṭhabhāvato. ‘‘Kiccakārakasamāpattīna’’nti visesanaṃ akiccakārakasamāpattito tassa aseṭṭhabhāvato. Akiccakārakatā cassā paṭusaññākiccābhāvavacanato viññāyati. Yatheva hi tattha saññā, evaṃ phassādayo pīti. Yadaggena hi tattha saṅkhārāvasesasukhumabhāvappattiyā pakativipassakānaṃ sammasituṃ asakkuṇeyyarūpena ṭhitā, tadaggena heṭṭhimasamāpattidhammā viya paṭukiccakaraṇasamatthāpi na hontīti. Svāyamattho paramatthamañjusāyaṃ visuddhimaggasaṃvaṇṇanāyaṃ āruppakathāyaṃ (visuddhi. ṭī. 1.286) savisesaṃ vutto, tasmā tattha vuttanayena veditabbo. Keci pana ‘‘yathā heṭṭhimā heṭṭhimā samāpattiyo uparimānaṃ uparimānaṃ adhiṭṭhānakiccaṃ sādhenti, na evaṃ nevasaññānāsaññāyatanasamāpatti kassacipi adhiṭṭhānakiccaṃ sādheti, tasmā sā akiccakārikā, itarā kiccakārikā vuttā’’ti vadanti, tadayuttaṃ tassāpi vipassanācittaparidamanādīnaṃ adhiṭṭhānakiccasādhanato. Tasmā purimoyeva attho yutto.
所谓“世俗者”，即区分对世间义理的俗称，或世俗境界。因有顺从义故，所谓为“世俗者”。“世俗”特指出流世出世之间差别，若越出此流则非世俗。“非应作事禅定”特指出不属于应作事的禅定故非世俗。“非应作事”即熟练不执作事之识别，表示禅定无后续行为。犹如识，此亦是受等其他感受，因结业细微特质，难以说明。故有云：难以明示下级禅定行为是否及可操作。综上，主题讲明于修习觉悟正道的清净法中各种禅定的差别与不定性。或亦有说法谓“下等禅定依诸高级禅定而行”，非诸识以及识处之禅定，因其无行为，故谓无作业禅定，有的则有作业。此亦由内心修习止观所支持。故用此说说明先前之义。
Pakappetīti saṃvidahati. Jhānaṃ samāpajjanto hi jhānasukhaṃ attani saṃvidahati nāma. Abhisaṅkharotīti āyūhati, sampiṇḍetīti attho. Sampiṇḍanattho hi samudayaṭṭho. Yasmā nikantivasena cetanākiccassa matthakappatti, tasmā phalūpacārena kāraṇaṃ dassento ‘‘nikantiṃ kurumāno abhisaṅkharoti nāmā’’ti vuttaṃ. Imā idāni me labbhamānā ākiñcaññāyatanasaññā nirujjheyyuṃ taṃsamatikkameneva uparijhānatthāya cetanābhisaṅkharaṇasambhavato. Aññāti ākiñcaññāyatanasaññāhi aññā. Tato thūlatarabhāvato oḷārikā. Kā pana tāti āha ‘‘bhavaṅgasaññā’’ti. Ākiñcaññāyatanato vuṭṭhāya eva hi uparijhānatthāya cetanābhisaṅkharaṇāni bhaveyyuṃ, vuṭṭhānañca bhavaṅgavasena hoti. Yāva ca upari jhānasamāpajjanaṃ, tāva antarantarā bhavaṅgappavattīti āha ‘‘bhavaṅgasaññā uppajjeyyu’’nti.
「Pakappetī」者，谓能安排、组合之意。比库入禅定时，禅悦会在自身内组合显现，故名。又「Abhisaṅkharotīti」谓聚集、积聚之意，「Sampiṇḍetīti」谓聚合，即聚集之义。此处「聚合」乃指法界诸因相互集结成法。因由方向的意念活动得以成立，故云“因着聚合而起”，说此即为聚合之理。现今我得此理，能令无所有处识断灭；以禅上修持为目的，意念聚集而成。另谓无所有处识称为“无知”。由无所有处生起，有时为粗大的，是为织物（纱织）喻。何者谓之“Bhavaṅgasaññā”（行识境界识）？由无所有处识外起，即有禅上之意念聚合集合，且其起亦为Bhavaṅga（行识）所现。至于禅定入定之前，称为Bhavaṅga流转，谓诸法相续不断流转如是。禅定始起之前，则Bhavaṅga之念识生起也，故有“Bhavaṅgasaññā生起”的说法。
Cetentovāti nevasaññānāsaññāyatanajjhānaṃ ekaṃ dve cittavāre samāpajjanto eva. Na ceteti tathā heṭṭhimajjhānesu viya vā pubbābhogābhāvato pubbābhogavasena hi jhānaṃ pakappento idha ‘‘cetetī’’ti vutto. Yasmā ‘‘ahametaṃ jhānaṃ nibbattemi upasampādemi samāpajjāmī’’ti evaṃ abhisaṅkharaṇaṃ tattha sālayasseva hoti, na anālayassa, tasmā ekaṃ cittakkhaṇikampi jhānaṃ pavattento tattha appahīnanikantikatāya abhisaṅkharonto evāti attho. Yasmā panassa tathā heṭṭhimajjhānesu viya vā tattha pubbābhogo natthi, tasmā ‘‘na abhisaṅkharotī’’ti vuttaṃ. ‘‘Imassa bhikkhuno’’tiādi vuttassevatthassa vivaraṇaṃ. ‘‘Svāyamattho’’tiādinā tamevatthaṃ upamāya paṭipādeti.
「Cetentovāti」意指非无念所空处识之存在体，在一、二心瞬间入禅定者是也。此非意指通常之无念处，而是指低级禅定中如前行者一样，乃入禅时念识所起故说「Cetetī」。因入定者有意谓：“我将令此禅寂灭，得于上座”，此意念即禅定成就之起；非非意念所触故。是故即便只一瞬间禅定生起，念识即调伏，故谓意念之起也。若无前面之意念伴随，则称“无聚集”，故有“非聚集”之说。此段为释义“此比库……”之一段详解。借“自性义”等理推演，指法之内涵。
Pacchābhāgeti pitugharassa pacchābhāge. Tato puttagharato. Laddhagharamevāti yato anena bhikkhā laddhā, tameva gharaṃ puttagehameva. Āsanasālā viya ākiñcaññāyatanasamāpatti tato pitugharaputtagharaṭṭhāniyānaṃ nevasaññānāsaññāyatananirodhasamāpattīnaṃ upagantabbato. Pitugharaṃ amanasikaritvāti pavisitvā samatikkantampi pitugharaṃ na manasi katvā. Puttagharasseva ācikkhanaṃ viya ekaṃ dve cittavāre samāpajjitabbampi nevasaññānāsaññāyatanaṃ na manasi katvā parato nirodhasamāpattiatthāya eva manasikāro. Evaṃ amanasikārasāmaññena, manasikārasāmaññena ca upamupameyyatā veditabbā ācikkhanenapi manasikārasseva jotitattā. Na hi manasikārena vinā ācikkhanaṃ sambhavati.
「Pacchābhāgate」谓居于背室之处，所谓屋内后室也。「Puttaghara」即子室。所谓“Laddhagharamevāti”，谓比库由此得供养所依，故此屋名子室。坐具处如同无念所空处之禅定得至，即从屋内至子室相似。无念空处禅定先现于屋室中，所谓无念所空处之入定；退守子室而至灭尽定，以验无念空处停息。入子室而不专心意，则即使进入亦无上定。初入子室，须入一二心瞬间禅定无念所空处而不念他；之后又意念转向灭尽入定，专心以赴，方能如法入灭尽定。由此说明专心不专心之分别，如坐具归敛与外缘转换也。无专心则难得瞬间入定。
Tā jhānasaññāti tā ekaṃ dve cittavāre pavattā nevasaññānāsaññāyatanasaññā. Nirujjhantīti padeseneva nirujjhanti, pubbābhisaṅkhāravasena pana upari anuppādo. Yathā ca jhānasaññānaṃ, evaṃ itarasaññānaṃ pīti āha ‘‘aññā ca oḷārikā bhavaṅgasaññā nuppajjantī’’ti, yathāparicchinnakālanti adhippāyo. So evaṃ paṭipanno bhikkhūti so evaṃ yathāvutte saññāgge ṭhito arahatte, anāgāmiphale vā patiṭṭhito bhikkhu dvīhi phalehi samannāgamo, tiṇṇaṃ saṅkhārānaṃ paṭippassaddhi, soḷasavidhā ñāṇacariyā, navavidhā samādhicariyāti imesaṃ vasena nirodhapaṭipādanapaṭipattiṃ paṭipanno. Phusatīti ettha phusanaṃ nāma vindanaṃ paṭiladdhīti āha ‘‘vindati paṭilabhatī’’ti. Atthato pana yathāparicchinnakālaṃ cittacetasikānaṃ sabbaso appavatti eva.
「Tā jhānasaññāti」者，指一二心瞬间之无念所空处识。谓此识止息，缘于前之缘起遍行而暂灭，无绝无断，唯是一时停息。又谓禅定识也，于他识亦如是，若无此释断，禅察将阻碍。以此观之，虽然禅定之识暂息，但随缘复起。又曰有大作用者是真谛。这喻言禅定之识如织物般，虽暂休止，叠集之法依旧。修行比库服从此理，能证阿拉汉或阿那含果位，继而成正觉，具三个分集（毗婆舍那途径），行六识开展，于九种定法之中证得止定。此即依止断灭之修证理也。末曰「Phusatīti」乃谓寻求定境明见时觉悟。此段义指以定境时间为限界，心识之总动力微细演变。
Abhīti upasaggamattaṃ niratthakaṃ, tasmā ‘‘saññā’’ icceva attho. Nirodhapadena anantarikaṃ katvā samāpattipade vattabbe tesaṃ dvinnaṃ antare sampajānapadaṃ ṭhapitanti āha ‘‘nirodhapadena anantarikaṃ katvā vutta’’nti, tenāha ‘‘anupaṭi…pe… attho’’ti. Tatrāpīti tasmimpi tathā padānupubbiṭhapanepi ayaṃ visesatthoti yojanā. Sampajānantassāti taṃ taṃ samāpattiṃ samāpajjitvā vuṭṭhāya tattha tattha saṅkhārānaṃ sammasanavasena pajānantassa. Anteti yathāvuttāya nirodhapaṭipattiyā pariyosāne. Dutiyavikappe sampajānantassāti sampajānakārinoti attho, tena nirodhasamāpajjanakassa bhikkhuno ādito paṭṭhāya sabbapāṭihārikapaññāya saddhiṃ atthasādhikā paññā kiccato dassitā hoti, tenāha ‘‘paṇḍitassa bhikkhuno’’ti.
「Abhīti upasaggamattaṃ」者，指防备和依赖表面上无益，故称名「识」。因断灭时中无间隙，立见止境，故此二合而成觉知之基础，谓「觉知」「止尽」合一。是故文中云“无间断称曰止尽”，此乃特指止之不失，此谓特殊教义。拓展言，此乃渐次之义及因缘观。觉知者，谓入定时未生烦恼之明了，意中诸行明了。终结在立定之止断，故谓断之终止。次曰「觉知原因者」，意谓觉知乃断生之因，断灭具果，勤勉修行须达此悟。文中称“智者比库”即是达此觉境者，故称其“贤明”。
Sabbākārenāti ‘‘samāpattiyā sarūpaviseso, samāpajjanako, samāpajjanassa ṭhānaṃ, kāraṇaṃ, samāpajjanākāro’’ti evamādi sabbappakārena. Tatthāti visuddhimagge. (Visuddhī. 2.867) kathitatovāti kathitaṭṭhānato eva gahetabbā, na idha taṃ vadāma punaruttibhāvatoti adhippāyo.
「Sabbākārenāti」谓一切因缘之特殊形态、因缘处所、其方式等言。文中所说即是所谓清净道理说，注于路径，不在言论反复之处。意谓须依先已说定之正法受持，非复生疑重审。是故从教法体系视之，谓须依照清净道修行，非多言繁复。
Evaṃ kho ahanti ettha ākārattho evaṃ-saddo uggahitākāradassananti katvā. Evaṃ poṭṭhapādāti ettha pana sampaṭicchanattho, tenāha ‘‘suuggahitaṃ tayāti anujānanto’’ti.
因此说，『这里』指示教义的意义。『这样』的言辞，连同已被揭示的形相一同说明。『这样阐明』意指，从这里的解释，包含其断除之义，说‘已从说明中得许可’。
§415
415. Saññā aggā etthāti saññāggaṃ, ākiñcaññāyatanaṃ. Aṭṭhasu samāpattīsupi saññāggaṃ atthi upalabbhatīti cintetvā. ‘‘Puthū’’ti pāḷiyaṃ liṅgavipallāsaṃ dassento āha ‘‘bahūnipī’’ti. ‘‘Yathā’’ti iminā pakāraviseso karaṇappakāro gahito, na pakārasāmaññanti āha ‘‘yena yena kasiṇenā’’ti, pathavīkasiṇena karaṇabhūtenā’’ti ca. Jhānaṃ tāva yutto karaṇabhāvo saññānirodhaphusanassa sādhakatamabhāvato, kathaṃ kasiṇānanti? Tesampi so yutto eva. Yadaggena hi jhānānaṃ nirodhaphusanassa sādhakataṃ abhāvo, tadaggena kasiṇānampi tadavinābhāvato. Anekakaraṇāpi kiriyā hotiyeva yathā ‘‘assena yānena dīpikāya gacchatī’’ti.
415.“识聚”在这里指识聚，也就是无所有处。在八定中亦有识聚存在，这是可被观察到的。关于“广博”，这是巴利文的语气变异，说明“许多”。“如同”是以特定方法说明事相，并非泛指，故说“以各种境界作为所缘”等。禅那是与此功所具因缘相关的识灭支因，故亦属识聚。因禅那若无识灭支功德，识灭识聚亦不能成立。诸多因缘虽异，但功用类似，如“用轨驱车”，说明诸因诸缘皆能成事。
Ekavāranti sakiṃ. Purimasaññānirodhanti kāmasaññādipurimasaññāya nirodhaṃ, na nirodhasamāpattisaññitaṃ saññānirodhaṃ. Ekaṃ saññāgganti ekaṃ saññābhūtaṃ aggaṃ seṭṭhanti attho heṭṭhimasaññāya ukkaṭṭhabhāvato. Saññā ca sā aggañcāti saññāggaṃ, na saññāsu agganti. Dve vāreti dvikkhattuṃ. Sesakasiṇesūti kasiṇānaṃyeva gahaṇaṃ nirodhakathāya adhikatattā. Tato eva cettha jhānaggahaṇena kasiṇajjhānāni eva gahitānīti veditabbaṃ. ‘‘Paṭhamajjhānena karaṇabhūtenā’’ti ārammaṇaṃ anāmasitvā vadati yathā ‘‘yena yena kasiṇenā’’ti ettha jhānaṃ anāmasitvā vuttaṃ. ‘‘Itī’’tiādinā vuttamevatthaṃ saṅgahetvā nigamanavasena vadati. Sabbampīti sabbaṃ ekavāraṃ samāpannajhānaṃ. Saṅgahetvāti sañjānanalakkhaṇena taṃsabhāvāvisesato ekajjhaṃ saṅgahetvā. Aparāparanti punappunaṃ.
一次有二义。『先识灭』指的是于欲识之前的识灭，非指识灭成就的定识灭。『一聚』即一识灭，或『第一聚』，此指以感觉极端激烈为基境的识灭。识聚是一聚，不是识中之聚。两义分二。『余识灭』即针对识灭定的所缘（即境界）而言。由此解说禅那对应识聚，特指禅那成就的识灭名义。说『以第一禅为所缘』是指出境的对象，说明了禅那所缘（所执）即“以各种境界”为依。『即是如此』指出前文合意而结论。『全』意为一次遂成的禅定。『合』是指以认识的标记，将相差异的诸识聚，一次集中合成。『一次次』则表示循环反复。
§416
416. Jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhentassa puggalassa vasena saññāñāṇāni dassitāni paṭhamanaye . Dutiyanaye pana yasmā vipassanaṃ ussukkāpetvā maggena ghaṭentassa maggañāṇaṃ uppajjati, tasmā vipassanāmaggavasena saññāñāṇāni dassitāni. Yasmā pana paṭhamanayo lokiyattā oḷāriko, dutiyanayo missako tasmā tadubhayaṃ asambhāvetvā accantasukhumaṃ subhaṃ thiraṃ nibbattitalokuttarameva dassetuṃ maggaphalavasena saññāñāṇāni dassitāni tatiyanaye. Tayopete nayā maggasodhanavasena dassitā.
416. 对于修习禅那的修行者来说，已显现识与知的境界，是初次层面。因观慧激发修行路上续行，得成道识，故第二层次为识慧显现。初层次属世间粗重，第二层次轻微有误，乃至难以彼此相应。故此二难共具，不成完整，只能显示极细微安稳的涅槃境界，为超世间之处，乃第三层次。三层次均经修道净化显现。
‘‘Ayaṃ panettha sāro’’ti vibhāvetuṃ tipiṭakamahāsivattheravādo ābhato. Nirodhaṃ pucchitvā tasmiṃ kathite tadanantaraṃ saññāñāṇuppattiṃ pucchanto atthato nirodhato vuṭṭhānaṃ pucchati nāma, nirodhato ca vuṭṭhānaṃ arahattaphaluppattiyā vā siyā anāgāmiphaluppattiyā vā, tattha saññā padhānā, tadanantarañca paccavekkhaṇañāṇanti tadubhayaṃ niddhārento thero ‘‘kiṃ ime bhikkhū bhaṇantī’’tiādimāha . Tattha ‘‘kiṃ ime bhikkhū bhaṇantī’’ti tadā dīghanikāyatantiṃ parivattante imaṃ ṭhānaṃ patvā yathāvuttena paṭipāṭiyā tayo naye kathente bhikkhū sandhāya vadati.
‘这里是其要义’——此为巴利大德长老的断义。问尽涅槃之后，紧接着探讨识慧的生起，此生起以涅槃为义。世尊问涅槃的发起，名为‘涅槃的发起’，此发起或为阿拉汉果生起，或为不还果生起。其中以识为主导，而紧随其后的是观慧的生起，两者并论解释，故长老称‘这些比库所说者’。此时长老引《长部经》由此处开始，依正确次第说明三层次。比库们以此地规定明确三层次，得到共识。
Yassa yathā maggavīthiyaṃ maggaphalañāṇesu uppannesu niyamato maggaphalapaccavekkhaṇañāṇāni honti, evaṃ phalasamāpattiyaṃ phalapaccavekkhaṇañāṇanti āha ‘‘pacchā paccavekkhaṇañāṇa’’nti. ‘‘Idaṃ arahattaphala’’nti idaṃ paccavekkhaṇañāṇassa pavattiākāradassanaṃ. Phalasamādhisaññāpaccayāti phalasamādhisahagatasaññāpaccayā. Kira-saddo anussaraṇattho. Yathādhigatadhammānussaraṇapakkhiyā hi paccavekkhaṇā. Samādhisīsena cettha sabbaṃ arahattaphalaṃ gahitaṃ sahacaraṇañāyena, tasmiṃ asati paccavekkhaṇāya asambhavo evāti āha ‘‘idappaccayā’’ti.
于依照修行法则，于所起的三果识慧中有规律生成的识慧，即称之为果后识慧。谓此为果聚成就的识慧所知依凭。此处词义指所依。以已得法之回忆为凭，正如所修四念处等识慧之回忆。以此因缘所依为缘，全部阿拉汉果识均随其因缘而成，但若无此因缘，则识慧之生不可能生起，故说‘现在因缘’。
Saññāattakathāvaṇṇanā想与我论注释
§417
417. Desanāya saṇhabhāvena sārambhamakkhissādimalavisodhanato sutamayañāṇaṃ nhāpitaṃ viya, sukhumabhāvena tanulepanavilittaṃ viya, tilakkhaṇabbhāhatatāya kuṇḍalādialaṅkāravibhūsitaṃ viya ca hoti, tadanupasevato ñāṇassa ca tathābhāvo taṃsamaṅgino puggalassa tathābhāvāpatti, nirodhakathāya nivesanañcassa sirisayanappavesanasadisanti āha ‘‘saṇhasukhuma…pe… āropitopī’’ti. Tatthāti tassaṃ nirodhakathāyaṃ. Sukhaṃ avindanto mandabuddhitāya alabhanto. Malavidūsitatāya gūthaṭṭhānasadisaṃ. Attano laddhiṃ attadiṭṭhiṃ. Anumatiṃ gahetvāti anuññaṃ gahetvā ‘‘ediso me attā’’ti anujānāpetvā, attano laddhiyaṃ patiṭṭhapetvāti attho. Kaṃ panāti oḷāriko, manomayo, arūpīti tiṇṇaṃ attavādānaṃ vasena tividhesu katamanti attho. Pariharantoti viddhaṃsanato pariharanto, nigūhantoti adhippāyo. Yasmā catusantatirūpappabandhaṃ ekattavasena gahetvā rūpībhāvato ‘‘oḷāriko attā’’ti pacceti attavādī, annapānopadhānatañcassa parikappetvā ‘‘sassato’’ti maññati, rūpībhāvato eva ca saññāya aññattaṃ ñāyāgatameva, yaṃ vedavādino ‘‘annamayo, pānamayo’’ti ca dvidhā voharanti, tasmā paribbājako taṃ sandhāyā ‘‘oḷārikaṃ kho’’ti āha.
417. 就说法而言，若欲从集结出发，以清除污秽为开始，则有如洗净的知识被涂抹于身；又如细腻的脂膏均匀涂抹；更如因通达三相法义而佩戴首饰一般大方庄严。以此相随的知识状态，成为如此真理通达者的相应境界。对此灭谛妙义及其所依入定，就称为“结集细微……承载着立摄”等等。本文正是此灭谛妙义。善恶难见、迟钝愚昧者必不能得，其污秽难除犹如隐秘之所。于所获之我见自认具足。若获允准，即承认“这是真的我”之意，即是建立己身之义。所谓心界、心所、无色法三者的“我观说法”，在三者中之一那不定界里有何义？就是“覆盖、覆盖”的意思；覆盖是清除痛苦遮掩，隐匿即强制保护。由于四种存在诸色之续集统合统一，因色法为体，“我是有形之我”即现见此我说论者；又由饮食贪着等，执为永恒，从色相起见，其他心识仅是一部分而已，乃如感知派所说，有“由饮食所成，由水饮所成”的分别故。故游方比库在此便称“我是有形我”。
Tattha yadi attā rūpī, na saññī, saññāya arūpabhāvattā, rūpadhammānañca asañjānanasabhāvattā, rūpī ca samāno yadi tava matena nicco, saññā aparāparaṃ pavattanato tattha tattha bhijjatīti bhedasabbhāvato aniccā, evampi ‘‘aññā saññā, añño attā’’ti saññāya abhāvato acetanoti na kammassa kārako, phalassa ca na upabhuñjakoti āpannameva, tenāha ‘‘oḷāriko ca hi te’’tiādi. Paccāgacchatoti paccāgacchantassa , jānatoti attho. ‘‘Aññā ca saññā uppajjanti, aññā ca saññā nirujjhantī’’ti kasmā vuttaṃ, nanu uppādapubbako nirodho, na ca uppannaṃ anirujjhakaṃ nāma atthīti codanaṃ sandhāyāha ‘‘catunnañca khandhāna’’ntiādi.
这里说：如果“我”是色法而非想法；想法则为无色，不能与色法相混；即使色法本体看来不灭，想法因连续相续起滅，各处皆有差别而具有无常之相。譬如“他想法”、“他我想法”即因想法的无我本质而非主体性，纯为无意识之因果法则，并非行为的造作者，亦非果报的奏享者，仅是观照的对象。故说“你是有形我”等。所谓回归者，即回归其因果义。所谓“另一想法生起，另一想法灭尽”，缘何如此说？岂不是因其先有起来源头而后灭绝，绝非已生者无尽不断之意？如是闻以指示四蕴。
§418-420
418-420.Manomayanti jhānamanaso vasena manomayaṃ. Yo hi bāhirapaccayanirapekkho, so manasāva nibbattoti manomayo. Rūpaloke nibbattasarīraṃ sandhāya vadati, yaṃ vedavādino ānandamayo, viññāṇamayoti ca dvidhā voharanti. Tatrāpīti ‘‘manomayo attā’’ti imasmimpi pakkhe. Dose dinneti ‘‘aññāva saññā bhavissatī’’tiādinā dose dinne. Idhāpi purimavāde vuttanayeneva dosadassanaṃ veditabbaṃ. Ayaṃ pana viseso – yadi attā manomayo, sabbaṅgapaccaṅgī, ahīnindriyo ca bhaveyya, evaṃ sati ‘‘rūpaṃ attā siyā, na ca saññī’’ti pubbe viya vattabbaṃ. Tenāha – ‘‘manomayo ca hi te’’tiādi. Kasmā panāyaṃ paribbājako paṭhamaṃ oḷārikaṃ attānaṃ paṭijānitvā taṃ laddhiṃ vissajjetvā puna manomayaṃ attānaṃ paṭijānāti, tañca vissajjetvā arūpiṃ attānaṃ paṭijānātīti? Kāmañcettha kāraṇaṃ heṭṭhā vuttameva, tathāpi ime titthiyā nāma anavaṭṭhitacittā thusarāsimhi nikhātakhāṇuko viya cañcalāti dassetuṃ ‘‘yathā nāma ummattako’’tiādi vuttaṃ. Tattha saññāyāti pakatisaññāya. Uppādanirodhaṃ icchati aparāparaṃ pavattāya saññāya udayavayadassanato. Tathāpi ‘‘saññā saññā’’ti pavattasamaññaṃ ‘‘attā’’ti gahetvā tassa ca avicchedaṃ parikappento sassataṃ maññati, tenāha ‘‘attānaṃ pana sassataṃ maññatī’’ti.
418-420. “心所造作”即以心为条件所作，故称心所造作者。“谁若不依外缘而自造故”，则称心所造。论述色界生起的身体时，说感知派因由乐心及识心来分别两类。于此之中即说明“我是心所造我”。反对者以“将诟病”的词句如“会有另外想法”加以批判。此云，若“我”是心所造，且具所有部分，无有感官也应有此法，如前所说“我是有形我，非他想”。故游方比库先抛弃最初为“有形我”之见，舍其所取而后认同“我是心所造我”，又舍弃此以认识“我非色无形我”。造此见者有所缘故，是前所述先入为主之见。尽管如此，这等唱法所谓外道心不坚定，变幻无常如风中叶与枯萎木片般轻薄动荡，以显现“如疯癫者”之喻。此中所谓“想法”即显现认识。因想法生起灭尽、循环不息，虽叫做“想想”及“我我”的动相，但仍执谓“恒存我”，故言“我以为为恒存我”。
Tathevāti yathā ‘‘rūpī attā’’ti, ‘‘manomayo attā’’ti ca vādadvaye saññāya attato aññatā, tathā cassa acetanatādidosappasaṅgo dunnivāro , tatheva imasmiṃ vāde doso. Tenāha ‘‘tathevassa dosaṃ dassento’’ti. Micchādassanenāti attadiṭṭhisaṅkhātena micchābhinivesena. Abhibhūtattāti anādikālabhāvitabhāvena ajjhotthaṭattā nivāritañāṇacārattā. Taṃ nānattaṃ ajānantoti yena santatighanena, samūhaghanena ca vañcito bālo pabandhavasena pavattamānaṃ dhammasamūhaṃ micchāgāhavasena ‘‘attā’’ti, ‘‘nicco’’ti ca abhinivissa voharati, taṃ ekattasaññitaṃ ghanaggahaṇaṃ vinibhujja yāthāvato jānanaṃ ghanavinibbhogo, sabbena sabbaṃ titthiyānaṃ so natthīti ayampi paribbājako tādisassa ñāṇassa paripākassa abhāvato vuccamānampi nāññāsi. Tena vuttaṃ ‘‘bhagavatā vuccamānampi taṃ nānattaṃ ajānanto’’ti. Saññā nāmāyaṃ nānārammaṇā nānākkhaṇe uppajjati, veti cāti saññāyauppādanirodhaṃ passantopi saññāmayaṃ saññābhūtaṃ attānaṃ parikappetvā yathāvuttaghanavinibbhogābhāvato niccameva katvā maññati diṭṭhimaññanāya. Tathābhūtassa ca tassa saṇhasukhumaparamagambhīradhammatā na ñāyatevāti vuttaṃ ‘‘dujjānaṃ kho’’tiādi.
与上述“我是有形我”“我是心所造我”的争论对应，因执我无意识状态之妄执，与此争论一体。故谓“如是其过，过必显现”。不正见即以执断作为根本，以致误解诸法常乐我净，从而执我恒存。此说即“执我者，断我者”。瞋恨和过失由此而生。所谓“诤责者明示其过”，即以恶见相对正见所发生之烦恼。若断见之妄执侵染其心，则失去真知，以无明为业，误入邪道。此见由无明引起对法之分别智不清，因此执持诸假分别之法如同愚人执迷不悟，常携带三毒重负，故称为“愚痴”者。游方比库虽称有此知识成熟，却明知该认知为无明执著，故说“连佛亦言彼愚痴”。想者以各种名相、各种时间段生起与灭去，其识如光影交替，观察得见。而观照无我的真谛，将其误作恒常一体，是以染污未断。此真相细微深邃，不为慧解，故明言“愚人也”。
Diṭṭhiādīsu ‘‘evameta’’nti dassanaṃ abhinivisanaṃ diṭṭhi. Tassā eva pubbabhāgabhūtaṃ ‘‘evameta’’nti nijjhānavasena khamanaṃ khanti. Tathā rocanaṃ ruci. ‘‘Aññathā’’tiādi tesaṃ diṭṭhiādīnaṃ vibhajitvā dassanaṃ. Tattha aññathāti yathā ariyavinaye antadvayaṃ anupaggamma majjhimā paṭipadāvasena dassanaṃ hoti, tato aññathāyeva. Aññadevāti yaṃ paramatthato vijjati khandhāyatanādi, tassa ca aniccatādi, tato aññadeva paramatthato avijjamānaṃ attānaṃ sassatādi te khamati ceva ruccati ca. Āyuñjanaṃ anuyuñjanaṃ āyogo, tenāha ‘‘yuttapayuttatā’’ti. Paṭipattiyāti paramattacintanādiparibbājakapaṭipattiyā . Dujjānametaṃ dhammataṃ tvaṃ ‘‘ayaṃ paramattho, ayaṃ sammutī’’ti imassa vibhāgassa dubbibhāgattā. ‘‘Yadi etaṃ dujjānaṃ, taṃ tāva tiṭṭhatu, imaṃ panatthaṃ bhagavantaṃ pucchissāmī’’ti cintetvā yathā paṭipajji, taṃ dassetuṃ ‘‘atha paribbājako’’tiādi vuttaṃ. Añño vā saññatoti saññāsabhāvato añño sabhāvo vā attā hotūti attho. Assāti attano.
于见执诸法时，所谓“如是如是”的现观即为执着。此执着有先行因缘，为“如是”而生怒恨、放逸不净。又以此见分明断别，成诸漏恶，而生忍受与厌离。所谓差别，即如圣教中不越中道行修持正法。故谓差别兼有。所谓“他者”，即彼根本实相中五蕴六入等法，无常无我。又以差别、生灭所致假我，如此“我”乃无明时生灭不断知断假我执，断见者故称“有我恒存”，惟察其生死聚合而已。修行其实乃契入究竟真谛，为断灭迷惑，谓“契合相应”。所谓道行，即真智慧深思及对诸法彻底理解。此即“大惑真谛，分别次第”。愚者无法分辨此二，彼以此误作常我不净，故执“我恒存”，半信半疑。即言“若此迷惑笃深，则先放任，后请问世尊”，以求引导，此即游方门徒起修道第一个阶段。所谓“他人或他想”，即以种种分别想法分断己识，成为他者，称为“我”者；从此理趣為我执之义。此中“是我”之谓。
Lokīyati dissati ettha puññapāpaṃ, tabbipāko cāti loko, attā. So hissa kārako, vedako cāti icchito. Diṭṭhigatanti ‘‘sassato attā ca loko cā’’tiādi (dī. ni. 1.31; udā. 55) nayappavattaṃ diṭṭhigataṃ. Na hesa diṭṭhābhiniveso diṭṭhadhammikādiatthanissito tadasaṃvattanato. Yo hi tadāvaho, so taṃnissitoti vattabbataṃ labheyya yathā taṃ puññañāṇasambhāro. Eteneva tassa na dhammanissitatāpi saṃvaṇṇitā daṭṭhabbā. Ādibrahmacariyassāti ādibrahmacariyaṃ, tadeva ādibrahmacariyakaṃ yathā ‘‘vinayo eva venayiko’’ti, (pārā. aṭṭha. 21) tenāha ‘‘sikkhattayasaṅkhātassā’’tiādi. Diṭṭhābhinivesassa saṃsāravaṭṭe nibbidāvirāganirodhupasamāsaṃvattanaṃ vaṭṭantogadhattā, tassa vaṭṭasambandhanato ca. Tathā abhiññāsambodhanibbānāsaṃvattanañca daṭṭhabbaṃ. Abhijānanāyāti ñātapariññāvasena abhijānanatthāya. Sambujjhanatthāyāti tīraṇapahānapariññāvasena sambodhanatthāyāti vadanti. Abhijānanāyāti abhiññāpaññāvasena jānanāya, taṃ pana vaṭṭassa paccakkhakaraṇameva hotīti āha ‘‘paccakkhakiriyāyā’’ti. Sambujjhanatthāyāti pariññābhisamayavasena paṭivedhāya.
世俗所见皆指善恶果报，即所谓“世”、“我”。此为其所造因者，亦是其受用者。所谓“见地”，即多生轮回中恒常我及世界观点（如律藏大品等）。此不应视为纯粹执着，亦非客观现象。唯以此为根基，方能获得所有恩德智慧之积。故虽非法所依，也不可忽视。所谓“最初梵行”，即以律作为最初修持之基础，如讼论中所言“律即律法”，故称为“依教义之修行”。由轮回瞋恨、厌离，无明导致涅槃之见解，并以此轮转为基础。此中还必须观之以初觉的全面成就与成道破涅槃之次第。所谓“知”，即因亲族密切了解而得之知识；“究知”，即彻底根本断除障碍而临入正觉。故“知”为现成行动之基础，“究知”为根本洞达之表现。
Kāmaṃ taṇhāpi dukkhasabhāvā, tassā pana samudayabhāvena visuṃ gahitattā ‘‘taṇhaṃ ṭhapetvā’’ti vuttaṃ. Pabhāvanato uppādanato. Dukkhaṃ pabhāventīpi taṇhā avijjādipaccayantarasahitā eva pabhāveti, na kevalāti āha ‘‘sappaccayā’’ti. Ubhinnaṃ appavattīti ubhinnaṃ appavattinimittaṃ, nappavattanti ettha dukkhasamudayā etasmiṃ vā adhigateti appavatti. Dukkhanirodhaṃ nibbānaṃ gacchati adhigacchati, tadatthaṃ paṭipadā cāti dukkhanirodhagāminīpaṭipadā. Maggapātubhāvoti aggamaggasamuppādo. Phalasacchikiriyāti asekkhaphalādhigamo. Ākāranti taṃ gamanaliṅgaṃ.
欲爱之渴望本质为苦，但因其生起的缘起之性，故谓之“断除渴爱”。此断除是由令其消逝与灭除的缘起所成。即使苦生起，渴爱仍由无明等条件相互依存而生，不是单独生起，故称为“善因缘”。所谓双重消逝，是指二者皆为消逝因，而非说苦的集必然因此而消逝。苦的止息即涅槃，行持此道即称为通向苦灭之道。所谓“道果具足”者，即最高正道之发生；“果报现证”者，为未退失果报之成就。此处“形迹”即指通向彼处的标志或标识。
§421
421. Samantato niggaṇhanavasena todanaṃ vijjhanaṃ sannitodakaṃ, vācāyāti ca paccatte karaṇavacananti āha ‘‘vacanapatodenā’’ti. Sajjhabbharitanti samantato bhusaṃ aritaṃ akaṃsūti satamattehi tuttakehi viya tiṃsasatamattā paribbājakā vācāpatodanehi tudiṃsu sabhāvato vijjamānanti paramatthasabhāvato upalabbhamānaṃ, napakatiādi viya anupalabbhamānaṃ. Tacchanti saccaṃ. Tathanti aviparītaṃ lokuttaradhammesūti visaye bhummaṃ te dhamme visayaṃ katvā. Ṭhitasabhāvanti avaṭṭhitasabhāvaṃ, taduppādakanti attho. Lokuttaradhammaniyāmatanti lokuttaradhammasampāpananiyāmena niyataṃ, tenāha ‘‘buddhānañhī’’tiādi. Edisāti ‘‘dhammaṭṭhitata’’ntiādinā vuttappakārā.
421. 周围均被紧密包围，生气勃勃而清净鲜明，如水之激荡。于语言行为方面称为作用与动因，故谓“语言之激发”。所谓“完满持藏”者，指整体被草芥秽物装满而未被磨灭，如三百多游方比库因语言激荡而互相掩听，故言其本性具声响存在，是真实存在，而非如无声无形般不存在。这即是真实不欺。如此，事实并无反转，故在超世间法中以实事为界定。所谓“常住本性”是指其固守不变本质；“生起者”即功用之意。超出世间法的常规限制，称为定量无差的超世间法制约，故称“佛僧”。所谓“此在场”即诸诸因缘之模式和法体而讲说。
Cittahatthisāriputtapoṭṭhapādavatthuvaṇṇanā象师之子吉德与波塔帕达事缘注释
§422
422.Sukhumesu atthantaresūti khandhāyatanādīsu sukhumañāṇagocaresu dhammesu. Kusaloti pubbe buddhasāsane kataparicayatāya cheko ahosi. Gihibhāve ānisaṃsakathāyakathitattā sīlavantassa bhikkhuno tathā kathanena vibbhamane niyojitattā idāni sayampi sīlavā eva hutvā cha vāre (dha. pa. aṭṭha. 37; jā. aṭṭha. 1.1.69) vibbhami. Kammasarikkhakena hi phalena bhavitabbaṃ. Mahāsāvakassa kathiteti mahāsāvakassa mahākoṭṭhikattherassa apasādanakathitanimittaṃ. Patiṭṭhātuṃ asakkontoti sāsane patiṭṭhaṃ laddhuṃ asakkonto.
422. 所谓精微细微差别，乃指五蕴、六入等中极其微妙难察的法所辖。所谓“善”者，是基于佛陀教法久远传承的证验。于居家生活中因行善缘起说法，具戒律的比库亦因此得闻教义如今自身也是具戒之士，在六天间证得此理。因果之果为修行者所应摄受。此说是为大弟子玛哈果提德长老之不悦与指斥而述。言不堪设立，谓其不堪为教法根基。
§423
423.Paññācakkhuno natthitāyāti suvuttaduruttasamavisamadassanasamatthapaññācakkhuno abhāvena . Cakkhumāti ettha yādisena cakkhunā puriso ‘‘cakkhumā’’ti vutto, taṃ dassetuṃ ‘‘subhāsitā’’tiādi vuttaṃ. Ekakoṭṭhāsāti ekantikā, nibbānāvahabhāvena nicchitāti adhippāyo. Ṭhapitāti vavatthāpitā. Na ekakoṭṭhāsā na ekantikā, na nibbānāvahabhāvena nicchitā vaṭṭantogadhabhāvatoti adhippāyo.
423. “无智慧之眼者”是指失去缓捷与迟缓、清晰与迷乱见解均等皆无之慧眼。所谓“眼者”，指以眼睛喻示人以“慧眼”为称，为了展现此，见解所以称为“善说”。“单一众集”指专一而坚定，其义为患断灭滅的强念。所谓“设立”，是已确立之意。非单一众集，也非单一强念，且不为断灭滅的强念，而是重叠相续之念，是意志力之内涵。
Ekaṃsikadhammavaṇṇanā一法之义释
§425
425. ‘‘Kasmā ārabhī’’ti kāraṇaṃ pucchitvā ‘‘aniyyānikabhāvadassanattha’’nti payojanaṃ vissajjitaṃ. Sati hi phalasiddhiyaṃ hetusiddhoyeva hotīti. Paññāpitaniṭṭhāyāti paveditavimuttimaggassa, vaṭṭadukkhapariyosānaṃ gacchati etāyāti ‘‘niṭṭhā’’ti vimutti vuttā. Niṭṭhāmaggo hi idha uttarapadalopena ‘‘niṭṭhā’’ti vutto. Tassa hi aniyyānikatā, niyyānikatā ca vuccati, na niṭṭhāya. Niyyānaṃ vā niggamanaṃ nissaraṇaṃ, vaṭṭadukkhassa vupasamoti attho. Niyyānameva niyyānikaṃ, na niyyānikaṃ aniyyānikaṃ, so eva bhāvo aniyyānikabhāvo, tassa dassanatthanti yojetabbaṃ. ‘‘Eva’’nti ‘‘nibbānaṃ nibbāna’’nti vacanamattasāmaññaṃ gahetvā vadati, na pana paramatthato tesaṃ samaye nibbānapaññāpanassa labbhanato, tena vuttaṃ ‘‘sā ca na niyyānikā’’tiādi. Lokathūpikādivasenāti ettha ādi-saddena ‘‘añño puriso, aññā pakatī’’ti pakatipurisantarāvabodho mokkho, buddhiādiguṇavinimuttassa attano sakattani avaṭṭhānaṃ mokkho, kāyapavattigatijātibandhānaṃ appamajjanavasena appavatto mokkho, yaññehi jutena parena purisena salokatā mokkho, samīpatā mokkho, sahayogo mokkhoti evamādīnaṃ saṅgaho daṭṭhabbo. Yathāpaññattāti paññattappakārā hutvā na niyyāti, yenākārena ‘‘niṭṭhā pāpuṇīyatī’’ti tehi paveditā, tenākārena tassā appattabbato na niyyāti. Paṇḍitehi paṭikkhittāti ‘‘nāyaṃ niṭṭhā paṭipadā vaṭṭassa anatikkamanato’’ti buddhādīhi paṇḍitehi paṭikkhittā. Nivattatīti paṭikkhepassa kāraṇavacanaṃ, tasmā tehi paññattā niṭṭhā paṭipadā na niyyāti, aññadatthu taṃsamaṅginaṃ puggalaṃ saṃsāre eva paribbhamāpentī nivattati.
425. 问及“为何起始”，其因缘之用意已放弃。因正念具足故使果证成立，因缘成立。所谓已尽之明示者，是指道已明示至解脱之尽头，历经苦的循环而终止，故称“尽头”名解脱。此处“道尽”用以消除“尽头”之缺漏。所谓“原因与结果”者，解脱是因果和离弃苦痛之止息。唯有因果，无所谓无因，由此导致无因状态，此意为无因性之具象表达。为示现因缘，称为“是故”。因缘具现般明了无误，故称为佛之智慧言说。所谓“未退”，是指未达到断尽之意。所谓“退回”，是本意之返还，由此观之，道尽或解脱并非彻底脱离循环，唯有当时断证者以逻辑视之主张。正智慧者指出此理。所谓“回转”即因缘与归依原因之故，故此道尽之行非绝对完毕，因果流转故。名为“回转”，故“尽道”非真断；而外界众生则随其肉身与情状，不断在轮回中被驱动循环与返回。
Padhānaṃ jānanaṃ nāma paccakkhato jānanaṃ tassa pamāṇajeṭṭhabhāvato, itarassa saṃsayānubaddhattāti vuttaṃ ‘‘jānaṃ passa’’nti. Tenettha dassanena jānanaṃ viseseti. Idaṃ vuttaṃ hoti – tumhākaṃ ekantasukhe loke paccakkhato ñāṇadassanaṃ atthīti. Jānanti vā tassa lokassa anumānavisayataṃ pucchati, passanti paccakkhato gocarataṃ. Ayañhettha attho – api tumhākaṃ loko paccakkhato ñāto, udāhu anumānatoti.
「精勤劳动」即彻底了知，是以明确之知识为度量衡，故有疑虑者举证说“见之掌握”。此处“彻知”乃指特定见解与通达。此为说法：汝等于自己安乐世界中，凭借直接的智慧见解而了知实相。所谓知，即以推测的方式对外界事物提问；所谓见，则以直接经验方式观察。此即意旨——实则诸世界皆为汝辈直接所知，譬如推推断理一般。
Yasmā loke paccakkhabhūto attho indriyagocarabhāvena pākaṭo, tasmā vuttaṃ ‘‘diṭṭhapubbānī’’tiādi. Diṭṭhapubbānīti diṭṭhavā, dassanabhūtena, tadanugatena ca ñāṇena gahitapubbānīti attho. Evañca katvā ‘‘sarīrasaṇṭhānādīnī’’ti vacanaṃ samatthitaṃ hoti. ‘‘Appāṭihīraka ta’’nti anunāsikalopaṃ katvā niddesoti āha ‘‘appāṭihīrakaṃ ta’’nti ‘‘appāṭihīraṃ kata’’nti evamettha vaṇṇenti. Paṭipakkhaharaṇato paṭihāriyaṃ, tadeva pāṭihāriyaṃ, uttaravirahitaṃ vacanaṃ. Pāṭihāriyamevettha ‘‘pāṭihīraka’’nti vā vuttaṃ. Na pāṭihīrakaṃ appāṭihīrakaṃ parehi vuccamānauttarehi sauttarattā, tenāha ‘‘paṭiharaṇavirahita’’nti. Sauttarañhi vacanaṃ tena uttarena paṭihārīyati ativiparivattīyati. Tato eva niyyānassa paṭiharaṇamaggassa abhāvato ‘‘aniyyānika’’nti vattabbataṃ labhati.
由于此世间的现象都是依赖于根尘之感受而显现明了，因此称为“已见前行”等。所谓已见前行者，是指已亲眼所见、已真实体验、并依此深入智慧而把握的前行。以此类推，称“由身体集聚”等说法即是成立。佛说“非纯净者”，此处通过否定句示教，言“非纯净者焉”，如此描述。因反对阻断之意，故称阻断缺失之语。此处“阻断”即“纯净”的反义词。非“纯净者”不能被他人称说为上乘之行，故称“断除无碍”，即断除阻碍而不中断。断除无碍之语，意指此语可被次第承接，却不会被颠倒。由此断除修行之路之缺失，被称为“非断者”。
§426
426.Vilāso līḷā. Ākappo kesabandhavatthaggahaṇaṃ ādiākāraviseso, vesasaṃvidhānaṃ vā. Ādi-saddena bhāvādīnaṃ saṅgaho daṭṭhabbo. ‘‘Bhāvo’’ti ca cāturiyaṃ veditabbaṃ.
426.“Vilāso līḷā”意为娇媚乐趣。括着发结的装束为其一特征，或指服饰类别差异。可见“Ādi”起头的字构成形态集成。“Bhāvo”即“状态”，有四种分别需知。
Tayoattapaṭilābhavaṇṇanā三种自我获得之义释
§428
428. Āhito ahaṃ māno etthāti attā, attabhāvoti āha ‘‘attapaṭilābhoti attabhāvapaṭilābho’’ti. Kāmabhavaṃ dasseti tassa itaradvayattabhāvato oḷārikattā. Rūpabhavaṃ dasseti jhānamanena nibbattaṃ hutvā rūpībhāvena upalabbhanato. Saṃkilesikā dhammā nāma dvādasa akusalacittuppādā tadabhāve kassaci saṃkilesassāpi asambhavato. Vodāniyā dhammā nāma samathavipassanā tāsaṃ vasena sabbaso cittavodānassa sijjhanato.
428.我曾称此为傲慢，自我存在叫“自我存在”，说是“自我获得者，自我所有者”。此处显现的是爱欲存在，因另一对存在而有斜念。因静坐禅定中息了感官所染成色界境界，以色相现前。污染法共有十二种，为不善心生，若不存在则不可能产生污污。“Vodāniyā dhammā”为止观法门，遍息一切心中烦恼，于三昧清净中沐浴。
§429
429. Paṭipakkhadhammānaṃ asamucchede pana na kadācipi anavajjadhammānaṃ pāripūrī, vepullaṃ vā sambhavati, samucchede pana sati eva sambhavatīti maggapaññāphalapaññā-ggahaṇaṃ. Tā hi sakiṃ paripuṇṇā paripuṇṇā eva aparihānadhammattā. Taruṇapītīti uppannamattā aladdhāsevanā dubbalā pīti. Balavatuṭṭhīti punappunaṃ uppattiyā laddhāsevanā uparivisesādhigamassa paccayabhūtā thiratarā pīti. ‘‘Yaṃ avocumhā’’tiādīsu ayaṃ saṅkhepattho – yaṃ vohāraṃ ‘‘saṃkilesikavodāniyadhammānaṃ pahānābhivuddhiniṭṭhaṃ paññāya pāripūrivepullabhūtaṃ imasmiṃyeva attabhāve aparappaccayena ñāṇena paccakkhato sampādetvā viharissatī’’ti kathayimha. Tattha tasmiṃ vihāre tassa mama ovādakarassa bhikkhuno evaṃ vuttappakārena viharaṇanimittaṃ pamodappabhāvitā pīti ca bhavissati, tassā ca paccayabhūtaṃ passaddhidvayaṃ sammadeva upaṭṭhitā sati ca ukkaṃsagataṃ ñāṇañca tathābhūto ca so vihāro. Santapaṇītatāya atappako anaññasādhāraṇo sukhavihāroti vattabbataṃ arahatīti.
429.对立法未尝中断，纯净法得以圆满充足，但非坚固圆满者。然而，间断有时依正念而起，懂得此间断为道智果智结合所得。由此它们彼此完整圆满，且不减少其本性。“少年的喜悦”指发作程度较轻，未得充分施用故其欢喜薄弱。“力生欢喜”指多次产生而得的，因特殊资具所致更稳固的欢喜。所谓“诸言论中的此意”——即舍弃污染及止观法的增长，圆满、充足，惟于当下此自性，凭借他种缘智所认识并住于其中。因此在那修行处，将有因其言教且遵从的比库，欢喜因依缘现起，既宁静又双重安稳，念念相续而智慧稳固，住处真实如是。因痛恨心落实故心智鲜明，是罕见之安乐住处，此即阿拉汉境界。
Paṭhamajjhāne paṭiladdhamatte hīnabhāvato pīti dubbalā pāmojjapakkhikā, suvibhāvite pana tasmiṃ paguṇe sā paṇītā balavabhāvato paripuṇṇakiccā pītīti vuttaṃ ‘‘paṭhamajjhāne pāmojjādayo chapi dhammā labbhantī’’ti. ‘‘Sukho vihāro’’ti iminā samādhi gahito. Sukhaṃ gahitanti apare, tesaṃ matena santasukhatāya upekkhā catutthajjhāne ‘‘sukha’’nti icchitā, tenāha ‘‘tathā catutthe’’tiādi. Pāmojjaṃ nivattatīti dubbalapītisaṅkhātaṃ pāmojjaṃ chasu dhammesu nivattati hāyati. Vitakkavicārakkhobhavirahena dutiyajjhāne sabbadā pīti balavatī eva hoti, na paṭhamajjhāne viya kadāci dubbalā. Suddhavipassanā pādakajjhānamevāti upari maggaṃ akathetvā kevalaṃ vipassanāpādakajjhānaṃ kathitaṃ. Catūhi maggehi saddhiṃ vipassanā kathitāti vipassanāya pādakabhāvena jhānāni kathetvā tato paraṃ vipassanāpubbakā cattāropi maggā kathitāti attho. Catutthajjhānikaphalasamāpatti kathitāti paṭhamajjhānikādikā phalasamāpattiyo akathetvā catutthajjhānikā eva phalasamāpatti kathitā. Pītivevacanameva katvāti dvinnaṃ pītīnaṃ ekasmiṃ cittuppāde anuppajjanato pāmojjaṃ pītivevacanameva katvā. Pītisukhānaṃ apariccattattā, ‘‘sukho ca vihāro’’ti sātisayassa sukhavihārassa gahitattā ca dutiyajjhānikaphalasamāpatti nāma kathitā. Kāmaṃ paṭhamajjhānepi pītisukhāni labbhanti, tāni pana vitakkavicārakkhobhena na santapaṇītāni, santapaṇītāni ca idhādhippetāni.
初禅得时，由于轻慢存在，欢喜较弱且伴有怯懦，细分时此状较差；但另一方面此处的欢喜为善，因力量存在故圆满完成工作。谓“初禅亦得怯懦等法”。“安住快乐”指借得定力。别有见说称安乐意为欲舍第四禅之“安然”心，故说“如此于第四”。怯懦回退，谓喜意稍弱转淡于六种法上消退。于第二禅因无散乱忧惧欢喜生强，不像初禅有时欢喜较弱。纯净观法专注于脚禅，未广谈更上果禅，仅说纯净观法入门禅。后续说四路径等同正观，先以观根本禅行，然后说四余禅及其后四果，与正观共修。谈第四禅果成，未言初禅诸果成，仅说第四禅果证。因欢喜一词单指两种欢喜之一，因心生不起另一种欢喜，所称之。因欢喜不外乎两类，此处安住快乐者，为第四禅的安住，称第四禅果成。初禅自在获得欢喜快乐，但因散乱忧惧未属安稳安乐，安乐系对第三禅和第四禅界内法适用。
§432-437
432-437.Vibhāvanatthoti pakāsanattho sarūpato nirūpanattho, tenāha ‘‘ayaṃ so’’tiādi. Nanti oḷārikaṃ attapaṭilābhaṃ. Sappaṭiharaṇanti parena coditavacanena saparihāraṃ sauttaraṃ. Tucchoti musā abhūto. Svevāti so eva attapaṭilābho. Tasmiṃ samaye hotīti tasmiṃ paccuppannasamaye vijjamāno hoti. Attapaṭilābhotveva niyyātesi, na naṃ sarūpato nīharitvā dassesi. Rūpādayo cettha dhammāti rūpavedanādayo eva ettha loke sabhāvadhammā. Attapaṭilābhoti pana te rūpādike pañcakkhandhe upādāya paññatti, tenāha ‘‘nāmamattameta’’nti. Nāmapaṇṇattivasenāti nāmabhūtapaññattimattatāvasena.
432-437.所谓破除意为显明目的与实相目的，谓“是此者”等。轻慢意即傲慢自我存在。sappaṭiharaṇ指他者驱使离弃，即次第舍弃之意。虚妄是指谤言不实。sveva意指该自我存在。此时当下，即当下发生觉察。言自我存在终所应及，不是虚幻体现。此中蕴即色受想行识，乃世间法实相。自我存在是指对色等五蕴所附着的名相，故称“名字的名相”，谓以名称的假定存在。名相之假定即是假名假相。
§438
438.Evañcapana vatvāti ‘‘attapaṭilābhoti rūpādike upādāya paññattimatta’’nti imamatthaṃ ‘‘yasmiṃ citta samaye’’tiādinā vatvā. Paṭipucchitvā vinayanatthanti yathā pare puccheyyuṃ, tenākārena kālavibhāgato paṭipadāni pucchitvā tassa atthassa ñāpanavasena vinayanatthaṃ. Tasmiṃ samaye sacco ahosīti tasmiṃ atītasamaye upādānassa vijjamānatāya saccabhūto vijjamāno viya vattabbo ahosi, na pana anāgato idāni paccuppanno vā attapaṭilābho tadupādānassa tadā avijjamānattā. Ye te atītā dhammā atītasamaye atītattapaṭilābhassa upādānabhūtā rūpādayo. Te etarahi natthi niruddhattā. Tato eva ahesunti saṅkhyaṃ gatā. Tasmāti tasmiṃyeva samaye labbhanato. Sopi tadupādāno me attapaṭilābho tasmiṃyeva atītasamaye sacco bhūto vijjamāno viya ahosi. Anāgatapaccuppannānanti anāgatānañceva paccuppannānañca rūpadhammānaṃ upādānabhūtānaṃ tadā tasmiṃ atītasamaye abhāvā tadupādāno anāgato paccuppanno ca attapaṭilābho tasmiṃ atītasamaye mogho tuccho musā natthīti attho. Nāmamattamevāti samaññāmattameva. Attapaṭilābhaṃ paṭijānāti paramatthato anupalabbhamānattā.
438.如此称说『我得真实之利』，意指依止于色等而得名义之限。以『于心存在之际』等语来说，是为说明之意。经反复提问主旨在律法之用，犹如他人发问，故按照时段细分并由此分段核问，以达到阐明其义、为律所用之目的。谓当时是真相，即在过往时段，因执著而获得之知见乃是真实存在，宛如真实被认知，而非未来或当下初现的“我得真实”。尔时续有执著，缔造过往诸法，彼诸法因缘成色等即为执著所缔造，现今已无存在且已被断绝，故说为数已尽。由此故说当时即是所获之际。于当时得利益者，且其执著亦为我之得利益者，亦如真实被认知般真实存在。所谓未来及初现者，即未来与当前生起的色法等，彼时于过往时虽无而后生起，故执著尚未显现。未来及现起执著得利非实，而今于过往时段不得利益，实为空无虚妄，此即义理。名之唯有名义之限。真实利益乃是真实理义上不为所觉察者。
‘‘Eseva nayo’’ti iminā ye te anāgatā dhammā, te etarahi natthi, ‘‘bhavissantī’’ti pana saṅkhyaṃ gamissanti, tasmā sopi me attapaṭilābho tasmiṃyeva samaye sacco bhavissati. Atītapaccuppannānaṃ pana dhammānaṃ tadā abhāvā tasmiṃ samaye mogho atīto mogho paccuppanno. Ye ime paccuppannā dhammā, te etarahi atthi, tasmā yoyaṃ me attapaṭilābho, so idāni sacco. Atītānāgatānaṃ pana dhammānaṃ idāni abhāvā tasmiṃ samaye mogho atīto mogho anāgatoti evaṃ atthato nāmamattameva attapaṭilābhaṃ paṭijānātīti imamatthaṃ atidisati.
所谓『即此道理』，谓未来之法暂时不存在，如今当下不存在，但其将生必然会成就，故说将生者未来诸法必定累积有数，故说明我所得利益，当时即为真实。过去与现起之法在彼时则不存在，是虚空，非实；过去虚空且现起虚空。今时有之法则存在，故我之所得利益即为真实。过去及未来之法现时无存，乃空无、过去空无、未来空无，故名义上仅是利益之名称而已，此义远甚。
§439-443
439-443.Saṃsanditunti samānetuṃ. Yasmiṃ samaye khīraṃ hotīti yasmiṃ kāle bhūtupādāyasaññitaṃ upādānavisesaṃ upādāya khīrapaññatti hoti. Na tasmiṃ…pe… gacchati khīrapaññattiupādānassa dadhiādipaññattiyā anupādānato. Paṭiniyatavatthukā hi ekā lokasamaññā, tenāha ‘‘ye dhamme upādāyā’’tiādi. Tattha saṅkhāyati etāyāti saṅkhā, paññatti. Niddhāretvā vacanti vadanti etāyāti nirutti. Namanti etenāti nāmaṃ. Voharanti etenāti vohāro, paññattiyeva. Esa nayo sabbatthāti ‘‘yasmiṃ samaye’’tiādinā khīre vuttanayaṃ dadhiādīsu atidisati.
439-443.『相应』即谓相等合体。谓『于当时乃有牛乳』，意指于时期，即肉体色法所依缘界，因执著特点，故此得称牛乳如法境象。非于是……下文省略……相异的牛乳因现象而无执著缘故。固谓为世俗通用之限有，故说『诸法之执著……』。其中数谓复数数目，名谓名义，言谓说法，皆为名义之限。此义总体皆谓，以『于当时』等之语句，述说牛乳等事物之过度指涉，即世俗语言。
Samanujānanamattakānīti ‘‘idaṃ khīraṃ, idaṃ dadhī’’tiādinā tādise bhūtupādāyarūpavisese loke paramparābhataṃ paññattiṃ appaṭikkhipitvā samanujānanaṃ viya paccayavisesavisiṭṭhaṃ rūpādikhandhasamūhaṃ upādāya ‘‘oḷāriko attapaṭilābho’’ti ca ‘‘manomayo attapaṭilābho’’ti ca ‘‘arūpo attapaṭilābho’’ti ca tathā tathā samanujānanamattakāni, na ca tabbinimutto upādānato añño koci attho atthīti attho. Niruttimattakānīti saddaniruttiyā gahaṇūpāyamattakāni. ‘‘Satto phassoti hi saddaggahaṇuttarakālaṃ tadanuviddhapaṇṇattiggahaṇamukheneva tadatthāvabodho. Vacanapathamattakānīti tasseva vevacanaṃ. Vohāramattakānīti tathā tathā vohāramattakāni. Nāmapaṇṇattimattakānīti tasseva vevacanaṃ, taṃtaṃnāmapaññāpanamattakāni. Sabbametanti ‘‘attapaṭilābho’’ti vā ‘‘satto’’ti vā ‘‘poso’’ti vā sabbametaṃ vohāramattakaṃ paramatthato anupalabbhanato, tenāha ‘‘yasmā paramatthato satto nāma natthī’’tiādi.
『象征知晓』谓指『此乃牛乳，此乃酸奶』等，如是世间执著色法种类以惯例相依继承，无中断，若以诸色等集聚之因缘为基础，则所谓“湿气得真实利益”、“心意所得真实利益”、“非色得真实利益”等，皆为此类象征之知晓，而非离弃执著后另有所指，义即是此也。『语音象征』谓言语音声为掌握言辞之手段，谓曰『受触即谓自然随声入』（『受触』即觉知生起之时刻，此为义）；『词语用法』谓复数用法；『名称表记』谓所指名称的限定。总而言之，诸如『真实利益』、『生命』、『养分』等，皆为词汇在终极义中无法被真正觉察到之名义，故说『究竟生命本无存在』等语。
Yadi evaṃ kasmā taṃ buddhehipi vuccatīti āha ‘‘buddhānaṃ pana dve kathā’’tiādi. Sammutiyā vohārassa kathanaṃ sammutikathā. Paramatthassa sabhāvadhammassa kathanaṃ paramatthakathā. Aniccādikathāpi paramatthasannissitakathā paramatthakathāti katvā paramatthakathā. Paramatthadhammo hi ‘‘anicco, dukkho, anattā’’ti ca vuccati , na sammutidhammo. Kasmā panevaṃ duvidhā buddhānaṃ kathāpavattīti tattha kāraṇamāha ‘‘tattha yo’’tiādinā. Yasmā paramatthakathāya saccasampaṭivedho, ariyasaccakathā ca sikhāppattā desanā, tasmā vineyyapuggalavasena sammutikathaṃ kathentopi bhagavā paramatthakathaṃyeva kathetīti āha ‘‘tassa bhagavā āditova…pe… kathetī’’ti, tenāha ‘‘tathā’’tiādi, tenassa katthaci sammutikathāpubbikā paramatthakathā hoti puggalajjhāsayavasena, katthaci paramatthakathāpubbikā sammutikathā. Iti vineyyadamanakusalassa satthu vineyyajjhāsayavasena tathā tathā desanāpavattīti dasseti. Sabbattha pana bhagavā dhammataṃ avijahanto eva sammutiṃ anuvattati, sammutiṃ apariccajantoyeva dhammataṃ vibhāveti, na tattha abhinivesātidhāvanāni. Vuttañhetaṃ ‘‘janapadaniruttiṃ nābhiniviseyya, samaññaṃ nātidhāveyyā’’ti.
假若问缘何谓佛亦如是，则说『佛有两种说法』。此指约定俗成之语言说法与究竟本性之真实说法。包括无常等义亦依究竟义而说，称之为究竟说法。因为究竟法即无常、苦、无我，非为俗余所约定。其故曰佛二殊说之因由是，以究竟法为真实觉知，四圣谛之说为教法起始，故佛作为导师即使讲俗谛亦实为究竟法之讲述，言『世尊如初……』等，表明或先讲俗谛而后究竟谛，或反之亦然。此示范了弘诲应顺时宜且因人而异，此为导师教法之顺应性。总而言之，世尊皆依真实法而不违俗谛；虽依俗谛而非执迷，绝无违逆错误之逐境心态。经教示曰『不可沉溺于俗谛土，勿过于俗谛境』。
Paṭhamaṃ sammutiṃ katvā kathanaṃ pana veneyyavasena yebhuyyena buddhānaṃ āciṇṇanti taṃ kāraṇena saddhiṃ dassento ‘‘pakatiyā panā’’tiādimāha. Nanu ca sammuti nāma paramatthato avijjamānattā abhūtā, taṃ kathaṃ buddhā kathentīti āha ‘‘sammutikathaṃ kathentāpī’’tiādi. Saccamevāti tathameva. Sabhāvamevāti sammutibhāvena taṃsabhāvameva, tenāha ‘‘amusāvā’’ti. Paramatthassa pana saccādibhāve vattabbameva natthi.
当佛初传俗谛时，为了方便说法而示现，众生依此理解而欢悦互相谈及，故称其为『俗谛』。若说俗谛实为究竟法本身所未识得者，则问佛何以复说俗谛？答曰俗谛说即是俗谛之说而已。真实即如此。所谓本性者，乃俗谛之本性，故称为『非妄语』。究竟之道唯应由真实本质而言，无其他。
Imesaṃ pana sammutiparamatthānaṃ ko viseso? Yasmiṃ bhinne, buddhiyā vā avayavavinibbhoge kate na taṃsaññā, so ghaṭapaṭādippabhedo sammuti, tabbipariyāyato paramattho. Na hi kakkhaḷaphusanādisabhāve ayaṃ nayo labbhati. Evaṃ santepi vuttanayena sammutipi saccasabhāvā evāti āha ‘‘duve saccāni akkhāsī’’tiādi.
这其中关于约定最高真实的区别何在？在此不同之处，即于智能或各部分灭尽时，不见有对存在的认知，此便是如同瓦罐与木板等差别的约定，所谓约定的终极含义。此规则非粗糙且带粘滞性质之物所能得。即使如此，依所称说，约定与真实本质一致，由此说出『二者为真实』之语。
Idāni nesaṃ saccasabhāvaṃ kāraṇena dassento ‘‘saṅketavacanaṃ saccanti gāthamāha. Tattha saṅketavacanaṃ saccaṃ visaṃvādanābhāvato. Tattha hetumāha ‘‘lokasammutikāraṇa’’nti. Lokasiddhā hi sammuti saṅketavacanassa avisaṃvādanatāya kāraṇaṃ. Paramo uttamo attho paramattho, dhammānaṃ yathābhūtasabhāvo. Tassa vacanaṃ saccaṃ yāthāvato avisaṃvādanavasena ca pavattanato. Tattha kāraṇamāha ‘‘dhammānaṃ bhūtalakkhaṇa’’nti, sabhāvadhammānaṃ yo bhūto aviparīto sabhāvo, tassa lakkhaṇaṃ aṅganaṃ ñāpananti katvā.
如今依其真实本质之因显现说：『用暗示言语者为真实』。于此『暗示言语』即无歪曲真理之意。因由故言『世间约定之因』。世间所成之约定，乃暗示言语歪曲缺失之缘。其极至完美义，即终极意义，乃诸法真实本性。其言为真实，依真实不生歪曲之表现而流转。此因谓『诸法本体特征』，诸法本性者，真实本性，不反转真相之本性，其特征以确立此义为标志，称为智解。
Yadi tathāgato paramatthasaccaṃ sammadeva abhisambujjhitvā ṭhitopi lokasamaññaṃ gahetvāva vadati, ko ettha lokiyamahājanehi visesoti āha. ‘‘Yāhi tathāgato voharati aparāmāsa’’ntiādi. Lokiyamahājano appahīnaparāmāsattā ‘‘etaṃ mamā’’tiādinā parāmasanto voharati, tathāgato pana sabbaso pahīnaparāmāsattā aparāmasanto yasmā lokasamaññāhi vinā lokiyo attho loke kenaci duviññeyyo, tasmā tāhi taṃ voharati. Tathā voharanto eva ca attano desanāvilāsena veneyyasatte paramatthasacce patiṭṭhapeti. Desanaṃ vinivaṭṭetvāti heṭṭhā pavattitakathāya vinivaṭṭetvā vivecetvā desanaṃ ‘‘aparāmāsa’’nti taṇhāmānaparāmāsappahānakittanena arahattanikūṭena niṭṭhāpesi. Yaṃ yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyameva.
若如来实确深了终极真实，确立它且持守世俗共识，彼为何在凡夫大众中有何特殊？答曰：『如来持守无间断精进』等语。凡夫大众尚有微妙精进习气，心存『此为我所有』而持；如来则全然断尽精进执着，因其无世俗共识，世间对他而言乃非明确实存，故以此为依归。持守如此，且以其教法巧妙，约束不善众生遵行终极真实。所谓教法之收摄，即于所演说事理中排除，使其得以圆满完成，以『无间断精进』及博射如阿拉汉品类，以除渴爱、断离执念之行为终止。凡此非于此达到真实事理上有所损害者，当知为极悦知。
Poṭṭhapādasuttavaṇṇanāya līnatthappakāsanā. · 布吒巴达经义释中隐义之阐明。