9. Poṭṭhapādasuttavaṇṇanā · 9. Poṭṭhapādasutta解释

79 段 · CSCD 巴利原典

9. Poṭṭhapādasuttavaṇṇanā9. 布德巴达经注释

Poṭṭhapādaparibbājakavatthuvaṇṇanā布德巴达游方者事缘注释

§406

406. Evaṃ mahāsīhanādasuttaṃ saṃvaṇṇetvā idāni poṭṭhapādasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, mahāsīhanādasuttassānantaraṃ saṅgītassa suttassa poṭṭhapādasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… sāvatthiyanti poṭṭhapādasutta’’nti āha. ‘‘Sāvatthiya’’nti idaṃ samīpatthe bhummanti dassetuṃ ‘‘sāvatthiṃ upanissāyā’’ti vuttaṃ, cīvarādipaccayapaṭibaddhatāya upanissayaṃ katvāti attho. Jeto nāma rājakumāro, tena ropitattā saṃvaḍḍhitattā paripālitattā jetassa vanaṃ upavananti atthamāha ‘‘jetassa kumārassa vane’’ti. Sudatto nāma gahapati anāthānaṃ piṇḍassa dāyakattā anāthapiṇḍiko. Tena jetassa hatthato aṭṭhārasahiraññakoṭisantharaṇena taṃ kiṇitvā aṭṭhārasahiraññakoṭīheva senāsanaṃ kārāpetvā aṭṭhārasahiraññakoṭīheva vihāramahaṃ niṭṭhāpetvā evaṃ catupaññāsahiraññakoṭipariccāgena so ārāmo buddhappamukhassa bhikkhusaṅghassa niyyātito. Tenāha ‘‘anāthapiṇḍikena gahapatinā ārāmo kārito’’ti. Pupphaphalapallavādiguṇasampattiyā, pāṇino nivāsaphāsutādinā vā visesena pabbajitā tato tato āgamma ramanti anukkaṇṭhitā hutvā nivasanti etthāti ārāmo. Atha vā yathāvuttaguṇasampattiyā tattha tattha gatepi attano abbhantare ānetvā rametīti ārāmo.

406. 如是述说了《大狮子声经》。现在继之描述《跛脚经》，按顺序详述其起始内涵，分明阐释《大狮子声经》之后续的「音乐相续经」中《跛脚经》的性质，言说道：“如是我闻……此名『阇耶城跛脚经』。”所谓“阇耶城”，此处指其地域依凭，因其依托于阇耶城。由袈裟等之依赖而成立。阇耶者，即王子名，因其所植、增长、奉护成就，故谓其林曰“阇耶王子之林”。名为须达多的富户，施舍孤独眷属的食施，世称“孤独施主”。他用十八亿银币买得阇耶王子之林，并造就了价值十八亿银币的僧所，竖立规模价值同等量之安住所，毕竟完成此广大的施舍，共计四十五亿银币值之资，庄严供养佛陀面前的比库僧团。故云“孤独施主富户建寺”，该寺具备诸花、果、叶、枝、香等资材，具备衣钵众等适足条件。出家比库们各往其处，安居悠然，修行利益愉悦安乐，即是此寺。又或依各自所具资具，携取自方便具，在寺内部往返，怡然自乐。

Phoṭo yassa pādesu jātoti poṭṭhapādo. Phoṭo poṭṭhoti hi pariyāyo. Paribbājako duvidho channaparibbājako, acchannaparibbājako ca. Tattha acchannaparibbājakopi acelako ājīvakoti duvidho. Tesu acelako sabbena sabbaṃ naggo, ājīvako pana upari ekameva vatthaṃ upakacchakantare pavesetvā pariharati, heṭṭhā naggo. Ayaṃ pana duvidhopesa na hotīti vuttaṃ ‘‘channaparibbājako’’ti, vatthacchāyāchādanapabbajjūpagatattā channaparibbājakasaṅkhyaṃ gatoti attho . Brāhmaṇamahāsāloti mahāvibhavatāya mahāsārataṃ patto brāhmaṇo. Gaṇācariyoti sāpekkhatāya samāso. Samayanti sāmaññaniddeso, ekasesaniddeso vā, taṃ taṃ samayanti attho. Pavadantīti pakārato vadanti, attanā attanā uggahitaniyāmena yathā tathā samayaṃ vadantīti attho. Tārukkhoti tassa nāmaṃ. Pabhuti saddena todeyyajāṇusoṇīsoṇadaṇḍakūṭadantādike saṅgaṇhāti, ādisaddena pana channaparibbājakādike. Tinduko nāma kāḷakkhandharukkho. Cīranti panti. Tindukā cīraṃ ettha santīti tindukacīro. Tathā ekā sālā etthāti ekasālako. Bhūtapubbagatiyā tamatthaṃ vitthārato dassento ‘‘yasmā’’tiādimāha. Iti katvāti iminā kāraṇena. ‘‘Tasmi’’ntiādinā yathāpāṭhaṃ vibhatyantadassanaṃ.

“跛脚”意指脚上生病，跛即脚。跛脚一词即此意。游方比库分为两种：蒙衣游方与不蒙衣游方。不蒙衣者，即裸体苦行者，又分成裸体修行者与自在生活者。裸体修行者完全全裸，而自在生活者则仅上身赤裸，下身穿衣，故亦称两类。有云“不论是否蒙衣，皆属游方比库”，因依衣布覆盖而区别，所以说蒙衣游方比库众是数目更为庞大。婆罗门大富者，谓其富广阔满盈如大丰收。族群领袖的意涵依相对而言。而“时”乃出家与袭学法之义。“说法”者，谓以法理条理明说，依其所能，各自说法之义。塔鲁卡是取此名称。众多词汇如“破碎”“板”“杈”等集结而成，起于词根。三支树，是名为“枯黑坚硬树”的树种。“枯”和“杈”亦是指部位或状态。又有一株称“单枝之槐”，言如一枝树干存在之义。举例说明为“因……”。“即是因缘”之义亦由此得显明。

Anekākārānavasesañeyyatthavibhāgato, aparāparuppattito ca bhagavato ñāṇaṃ loke patthaṭamiva hotīti vuttaṃ ‘‘sabbaññutaññāṇaṃ pattharitvā’’ti, yato tassa ñāṇajālatā vuccati. Veneyyānaṃ tadantogadhabhāvo heṭṭhā vuttova. Veneyyasattapariggaṇhanatthaṃ samannāhāre kate paṭhamaṃ nesaṃ veneyyabhāveneva upaṭṭhānaṃ hoti, atha saraṇagamanādivasena kiccanipphatti vīmaṃsīyatīti āha ‘‘kinnu 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. Katipāhaccayenāti dvīhatīhaccayena. Pāḷiyameva hi imamatthaṃ vakkhati. Saraṇaṃ gamissatīti ‘‘saraṇa’’miti gamissati. ‘‘Hatthisāriputtoti hatthisārino putto’’ti (dī. ni. ṭī. 1.406) ācariyena vuttaṃ. Adhunā pana ‘‘citto hatthisāriputto’’ tveva pāṭho dissati, citto nāma hatthācariyassa puttoti attho.

由于多种因缘关系，故此应成正分。又依次第而生，佛陀之智慧光明普照世间，谓“悉破一切顽智智慧”已成其特质，称之为知识之网。知见之残缺存在下文中已有言说。此处目的是为了护持此知识，故将“残缺”之意义列为首要。之后，从皈依等诸法的观照，由无知等疑惑之际至实修，通过审慎观察生灭变化进行思维，便有“将来将何为？”之思考。灭者即分别念的止息。所说灭起，即分别念之起，此皆佛陀以智慧完全显现。佛陀以智慧先证灭法，又显现灭后的分别念起，如此依次次序照见。以“几希计岁”为表述，以巴利文正说此意。说皈依即谓“将皈依之人引导到皈依处”。“大象沙利子”谓象沙利子子嗣，曾由上师指示如此。今文有“吉德象沙利子”一说，意指吉德为象导师之子。

Surattadupaṭṭanti rajanena sammā rattaṃ diguṇaṃ antaravāsakaṃ parivattanavasena nivāsetvā. ‘‘Yugandharapabbataṃ parikkhipitvā’’ti idaṃ parikappavacanaṃ ‘‘tādiso atthi ce, taṃ viyā’’ti. Meghavaṇṇanti rattameghavaṇṇaṃ, sañjhāpabhānurañjitameghasaṅkāsanti attho. Paṭhamena cettha saṇṭhānasampattiṃ dasseti, dutiyena vaṇṇasampattiṃ. Ekaṃsavaragatanti vāmaṃsavarappavattaṃ. Tathā hi suttanipātaṭṭhakathāyaṃ vaṅgīsasuttavaṇṇanāyaṃ vuttaṃ ‘‘ekaṃsanti ca vāmaṃsaṃ pārupitvā ṭhitassetaṃ adhivacanaṃ. Yato yathā vāmaṃsaṃ pārupitvā ṭhitaṃ hoti, tathā cīvaraṃ katvāti evamassattho veditabbo’’ti [su. ni. aṭṭha. nigrodhakappasutta (vaṅgīsasutta) vaṇṇanā] tattha etanti ‘‘ekaṃsaṃ cīvaraṃ katvā’’ti vacanaṃ. Yatoti yathāvuttavacanassa pārupitvā ṭhitasseva adhivacanattā evamassa attho veditabboti sambandho. Paccagghanti ekaṃ katvā anadhiṭṭhitakāle pāṭekkaṃ mahagghaṃ, paccagghaṃ vā abhinavaṃ, abbhuṇhe taṅkhaṇe nibbattanti attho. Purimañcettha atthavikappaṃ keci na icchati. Tathā hi ācariyeneva udānaṭṭhakathāyaṃ vuttaṃ ‘‘paccaggheti abhinave, paccekaṃ mahagghatāya paccaggheti keci, taṃ na sundaraṃ. Na hi buddhā bhagavanto mahagghaṃ paṭiggaṇhanti, paribhuñjanti cā’’ti, idhāpi tena pacchimoyeva atthavikappo gahito. Abhinavatāya ‘‘paccaggha’’nti ca idaṃ ādito tathā laddhavohārena, anaññaparibhogatāya ca vuttaṃ, tathā vā satthu adhiṭṭhānena taṃ pattaṃ sabbakālaṃ ‘‘paccaggha’’ntveva vuccati. Selamayapattanti muggavaṇṇasilāmayaṃ catumahārājadattiyaṃ pattaṃ. Ayameva hi bhagavatā niccaparibhutto patto samacittasuttavaṇṇanādīsupi (a. ni. aṭṭha. 2.2.37) tathā vuttattā.

国王通过游夜星花灯，夜色倍加明亮，绕转寝具。所谓“围绕瑜伽莲花峰”，此乃描绘景观，谓“此处如是，亦可变动”。“雨云色”即指夜间之云彩如黑色，似新升起的夜雨云。首句描写整体结构状态，第二句描写颜色之美。“单边衣”即为左肩衣披法。诸经疏中曾述“单边衣往往是披于左肩，称此词”。故今句旨在说明依此说法，“单边”谓左肩衣束缚之称。循此义理，当按字面理解。释义云“单边者即依文字字面之义辨明其根基”。“脱衣”即于非固定之时摘除单件外衣，如粗犷冒雨时则另当别论。若强怨，露服暴露则为不美观。佛陀及诸佛不肯受大群之衣服，亦不善于自用。因此此处特别照应疏论节录。以“新颖”之义演说“脱服者”义，世尊自成规范，仍称“脱服”。“猎毒虫灰为净饰”的甲胄敷粉正是登大王之艳服圣物。此物由世尊永远珍惜典藏于净衣经注等处，证实其说。

§407

407.Attano rucivasena ajjhāsayavasena, na parehi ussāhitoti adhippāyo. ‘‘Atippagabhāvameva disvā’’ti ca idaṃ bhūtakathanaṃ na tāva bhikkhācaraṇavelā sampattāti dassanatthaṃ. Bhagavā hi tadā kālasseva vihārato nikkhanto ‘‘vāsanābhāgiyāya dhammadesanāya poṭṭhapādaṃ anuggaṇhissāmī’’ti. Pāḷiyaṃ atippago khoti ettha ‘‘pago’’ti idaṃ kaccāyanamatena pa-iccupasaggato o-kāraga-kārāgamane siddhaṃ. Pa-saddoyeva pātoatthaṃ vadati. Aññesaṃ pana saddavidūnaṃ matena pātopadamiva nepātikaṃ. Teneva tattha tattha aṭṭhakathāsu (dī. ni. aṭṭha. 3.1) vuttaṃ ‘‘atippago khoti ativiya pāto’’ti. Apica paṭhamaṃ gacchati divasabhāvena pavattatīti pagoti nibbacanaṃ iminā dassitaṃ. Duvidho khalusaddo viya hi pagoti saddo nāmanipātopasaggavasena tividho. Evañhi idha ‘‘atippagabhāvameva disvā’’ti vacanaṃ upapannaṃ hoti.

407. 以自己嗜好和心念为治理原则，而非以他人意愿。所谓“极度强烈的动力显现”，此为过去经验之说，并不特指出家修行之时分。那时世尊刚刚离开林中，意在为有缘者开示法义，故立此起始语。巴利中“atippago”一词，“pago”源自迦叶部族的语言，以“o”字尾标志，意谓“前行、进展”。该词本义指“通达前途”，兼具指路意义。而其他语言中，能人们的观点将之理解为“开路通道”，故此注释中说“不仅是进路，也像是引导、领进”。在论释中也曾说道“高度推动力的前进”，解说明“pago即过度、非常之路”，带有双重含义。后来又被使用于“涅槃灭尽”的比喻。故“pago”含两重意，即速度极快与完成之意。“如此‘极度推动力’之说乃由此产生”。

Yaṃnūnāti esa nipāto aññattha saṃsayaparidīpano, idha pana saṃsayapatirūpakaparidīpanova. Kasmā ‘‘saṃsayaparidīpane’’ti vuttaṃ, nanu buddhānaṃ saṃsayo natthīti āha ‘‘buddhānañcā’’tiādi. Saṃsayo nāma natthi bodhimūle eva tassa samugghāṭitattā. Parivitakkapubbabhāgoti adhippetakiccassa pubbabhāge pavattaparivitakko. Esāti ‘‘karissāma, na karissāmā’’tiādiko esa cittācāro sabbabuddhānaṃ labbhati sambhavati vicāraṇavaseneva pavattanato, na pana saṃsayavasena. Tenāhāti yenesa sabbabuddhānaṃ labbhati, tena bhagavā evamāhāti imameva pāḷiṃ imassa atthassa sādhakaṃ karoti. Ayaṃ aṭṭhakathāto aparo nayo – yaṃnūnāti parikappane nipāto. ‘‘Upasaṅkameyya’’nti kiriyāpadena vuccamānoyeva hi attho anena jotīyati. Tasmā ahaṃ yaṃnūna yadi pana upasaṅkameyyaṃ sādhu vatāti yojanā. ‘‘Yadi panā’’ti idampi tena samānatthanti vuttaṃ ‘‘yadi panāhanti attho’’ti.

“Yaṃnūna”是一个语尾助词，意为“如果确实……”，在此具有释疑明示之意，犹如“释疑之灯”或“释疑之镜”。为何称作“释疑之灯”？佛陀教导中无疑惑，于觉者境界清明无疑，故说“众佛皆无疑”。所谓“parivitakkapubbabhāga”即谓行为之前之思量。此词指觉者在行持前的思考活动，是佛陀独有的正思维行为。所谓“esā”指带有“我将做”及“我将不做”之意，于觉者正思维中并无疑虑，纯属明了决断。由此说佛陀亦如此教化，使此巴利语句具现实适用性。此谓本注疏的另一意旨——通过“yaṃnūna”此语尾，表达对修行者切实确认之供养鼓励。用“上前行步”的行为词“upasaṅkameyya”，以加持真实之意。因而注疏文中持续使用“yadi panā”等词，作为双重确认之意。

§408

408.Assāti paribbājakaparisāya. Uddhaṃgamanavasenāti unnatabahulatāya uggantvā uggantvā pavattanavasena. Disāsu patthaṭavasenāti vipulabhāvena bhūtaparamparāya sabbadisāsu pattharaṇavasena. Ettha ca pāḷiyaṃ yathā unnatapāyo saddo unnādo, evaṃ vipulabhāvena uparūpari pavattopi unnādoyevāti tadubhayaṃ ekajjhaṃ katvā ‘‘unnādiniyā’’ti vuttaṃ, puna tadubhayameva vibhāgaṃ katvā ‘‘uccāsaddamahāsaddāyā’’ti. Ato pāḷinayānurūpameva atthaṃ vivaratīti daṭṭhabbaṃ. Idāni paribbājakaparisāya uccāsaddamahāsaddatākāraṇaṃ, tassa ca pavattiākāraṃ dassento ‘‘tesañhī’’tiādimāha. Bālātapeti abhinavuggatasūriyātape. Kāmassādo nāma kāmaguṇassādo. Bhavassādo nāma kāmarāgādisahagato bhavesu assādo.

408.关于游方比库僧团。上升运动指的是从下向上提升增长的广泛现象，一层一层地上升、绕转。方位平展是指以广大广布的状态，遍及各方的有序排列。本处的巴利语中，上升声韵被称作“un-nāda”，即上扬、扩大的声音，广泛展开并向上流转即是“unnāda”。这二者合成一体被称为“unnādiniyā”，再细分为“高声”和“巨大声音”。巴利文本意即详述符合此义。此时游方比库僧团的巨大声音为发出高声的现象，说到其运动形态时称之为“tesañhī”。“Bālā”源自新出升起的日光，即初升太阳的光芒。欲望的停止称为“kāmassādo”，即断欲善根的灭尽。生死的止息称为“bhavassādo”，指对生死染着的渴爱等俱尽。

Sūriyuggamane khajjopanamiva nippabhataṃ sandhāya vuttaṃ ‘‘khajjopanakūpamā jātā’’ti. Lābhasakkāropi no parihīnoti attho bāverujātakena (jā. 1.4.154) dīpetabbo. Parisadosoti parisāya pavattadoso.

太阳上升时被比作从刀割凹槽中射出光芒，故言“如凹槽之光所生”。如巴利语经书《经藏》第1卷4章154节所说，利益的获得没有浪费的意思，应当理解为利益被适当利用。僧团即为此处“parisadosoti”，指比库们所组成的团体，且行进如流水般协调有序。

§409

409.Saṇṭhapesīti saññamanavasena sammadeva ṭhapesi. Saṇṭhapanañcettha tiracchānakathāya aññamaññasmiṃ agāravassa cajāpanavasena ācārasikkhāpanaṃ , yathāvuttadosassa nigūhanañca hotīti āha ‘‘sikkhāpesī’’tiādi. Nanti parisaṃ. Appasaddanti nissaddaṃ uccāsaddamahāsaddābhāvaṃ. ‘‘Eko nisīdatī’’tiādi atthāpattidassanaṃ. Vuddhinti lābhaguṇavuddhiṃ. Patthayamānoti patthayanahetu. Mānante hi lakkhaṇe, hetumhi ca icchanti saddavidū. Idāni tamatthaṃ vitthāretuṃ ‘‘paribbājakā kirā’’tiādi āraddhaṃ. Aparaddhanti aparajjhitaṃ. Nappamajjantīti pamādaṃ na āpajjanti, na agāravaṃ karontīti vuttaṃ hoti.

409.安置是指凭借记忆力，将事物稳妥妥善地设置或安放。安置之义正当，正如僧戒中所规定的施教规则，忌讳轻慢者间的争议、彼此推诿不负责。因此称为“sikkhāpesī”等。差异称为“nanti parisaṃ”。安静则指没有声响、没有高声霸气盛大声的状态。举例“一个人正坐”等句，是指表达论述的实义。增长则意味着利益和美德的增长。提出原因则为陈述理由。智者在现象与理由之中都寻求合适的词汇。现今要详细解释此意，即开头所示“游方比库正是如此”等。未犯戒则称为“aparaddha”；未因疏忽而犯戒，且无轻慢之意。

§410

410.No āgate ānandoti amhākaṃ bhagavati āgate ānando pīti hoti. ‘‘Cirassaṃ kho bhante bhagavā imaṃ pariyāyamakāsī’’ti vacanaṃ pubbepi tattha āgatapubbattā vuttavacanamiva hotīti codanaṃ samuṭṭhāpetvā pariharanto ‘‘kasmā āhā’’tiādimāha. Piyasamudācārāti piyālāpā. Tasmāti tathā piyasamudācārassa pavattanato. Na kevalaṃ ayameva, atha kho aññepi pabbajitā yebhuyyena bhagavato apacitiṃ karontevāti tadaññesampi bāhullakammena tadatthaṃ sādhetuṃ ‘‘bhagavantañhī’’tiādi vuttaṃ. Tattha kāraṇamāha ‘‘uccākulīnatāyā’’ti , mahāsammatarājato paṭṭhāya asambhinnakhattiyakulatāyāti attho. Tathā hi soṇadaṇḍena vuttaṃ ‘‘samaṇo khalu bho gotamo uccākulā pabbajito asambhinnakhattiyakulā’’ti, (dī. ni. 1.304) tena sāsane appasannānampi kulagāravena bhagavati apacitiṃ dasseti. Etasmiṃ antare kā nāma kathāti yathāvuttaparicchedabbhantare kīdisā nāma kathā. Vippakatāti āraddhā hutvā apariyositā. ‘‘Kā kathā vippakatā’’ti pana vadanto atthato tassā pariyosāpanaṃ paṭijānāti nāma. Kā kathāti ca avisesacodanā, tasmā yassā tassā sabbassāpi kathāya pariyosāpanaṃ paṭiññātaṃ hoti, tañca paṭijānanaṃ padesaññuno avisaṃyanti āha ‘‘yāva…pe… sabbaññupavāraṇaṃ pavāresī’’ti. Esāti paribbājakaparisāya kathitā rājakathādikā. Nissārāti niratthakabhāvena sārarahitā.

410.阿难尊者到来之意为我们对世尊的来到生起喜悦。曾有言：‘世尊如是转法轮，久远以来。’此为先前已说的来和去之语。对此起振奋心意而回应说‘为何如此说？’谓之亲近和慈爱之言。故此开头有‘亲近好言’之意的流转。非单一此人如此，先前其他出家人亦多以行为尊敬世尊，于是有‘世尊尊者等’等多语句，从广泛因缘证明此义。因世尊降伏一切甚深俗事，称为“高尚和平定之术”，有部落贵族的温和谦和德行。并且据《长部》《尼柯耶》说：“游方者若为世尊出的显赫天人，则世尊表示谦逊君子。”此教法说明，即使是心中不悦者亦尊敬世尊，因贵族行为之故而不犯失。于此之间说明名为“话语”，乃述说细节，根据章节顺序说明不同种类的话语。起初为开放的、未阐完的，称“觉知缺少”，称‘vipakatā’。若问“如何话语为开放？”则指话语的完成尚未如理演说。又因没有详细指摘，通篇话语均未完全解释，大家将其视为“开放之话”，当被彻底解释时便不再开放。经中说“直到……全部秘藏解学均被展开”，此为游方比库对国王及诸事叙说之例。所谓无用义者皆通达真理，因此说“无义即空义”。

Abhisaññānirodhakathāvaṇṇanā上想灭论注释

§411

411. ‘‘Tiṭṭhatesā’’ti etassa āpannamatthaṃ dassento ‘‘sace’’tiādimāha. Sukāraṇanti sundaraṃ atthāvahaṃ hitāvahaṃ kāraṇaṃ. Yatthāti aññatarissaṃ sālāyaṃ. Nānātitthasaṅkhātāsu laddhīsu niyuttāti nānātitthiyāṇiyasaddena. Ṇikasaddena vā ka-kārassa ya-kāraṃ katvā yathā ‘‘antiyo’’ti. ‘‘Ayaṃ kiṃ vadati ayaṃ kiṃ vadatī’’ti kutūhalaṃ kolāhalamettha atthīti kotūhalā, sā eva sālā kotūhalasālāti āha ‘‘kotūhaluppattiṭṭhānato’’ti. Upasaggamattaṃ dhātvatthānuvattanato. Saññāsīsenāyaṃ desanā, tasmā saññāsahagatā sabbepi dhammā gayhanti, tattha pana cittaṃ padhānanti vuttaṃ ‘‘cittanirodhe’’ti. Pahānavasena pana accantanirodhassa tehi anadhippetattā, avisayattā ca ‘‘khaṇikanirodhe’’ti āha. Kāmaṃ sopi tesaṃ avisayova, atthato pana nirodhakathā vuccamānā tattheva tiṭṭhati, tasmā atthāpattimattaṃ pati tathā vuttanti veditabbaṃ. Tassāti abhisaññānirodhakathāya. ‘‘Kittighoso’’ti ‘aho buddhānubhāvo, bhavantarapaṭicchannampi kāraṇaṃ evaṃ hatthāmalakaṃ viya paccakkhato dasseti, sāvake ca edise saṃvarasamādāne patiṭṭhāpetī’ti thutighoso yāva bhavaggā pattharatīti. Ācariyena vuttaṃ. Idāni pana ‘‘sakalajambudīpe bhagavato kathākittighoso pattharatī’’ti pāṭho dissati. Paṭibhāgakiriyanti paḷāsavasena paṭibhāgabhūtaṃ payogaṃ. Bhavantarasamayanti tatra tatra vuṭṭhānasamayaṃ abhūtaparikappitaṃ kiñci ussāriyavatthuṃ attano samayaṃ katvā kathenti. Kiñcideva sikkhāpadanti ‘‘ekamūlakena bhavitabbaṃ, ettakaṃ velaṃ ekasmiṃyeva ṭhāne nisīditabba’’nti evamādikaṃ kiñcideva kāraṇaṃ sikkhākoṭṭhāsaṃ katvā paññapenti. Nirodhakathanti nirodhasamāpattikathaṃ.

411.“tiṭṭhatesā”说明所作之意，谓若……时则……。所谓“美好正义之业”者，即带来利益与善法之因缘。‘yattha’是指某个所在。‘nānātitthasaṅkhātāsu laddhīsu niyuttāti’是说在多样异地来源的所获事物中，‘niyutta’意为分布。巴利词根‘ka’与‘ya’结合形成的‘ṇika’音，类似‘antiyo’（终结）之音。‘ayaṃ kiṃ vadati ayaṃ kiṃ vadatī’是指好奇、纷扰之音，即所谓疑问，根据此推测即为“好奇兴起之所”。以词尾影响词根变化，逐字说明语法。所谓执念所缘之教义故此。心念即佛法所言中心，故诸佛说法皆指向心之止灭。虽然舍弃已极止灭的缘起条件，却无执著，故称为瞬时止灭。即使贵欲亦是对三法印的无执，故可称为止之理境。须明此意思，方知其教义之严谨。‘abhisaññānirodhakathāya’意为证果所得之宁静。‘kittighoso’则如佛在经中称赞：“佛法现现，有如手掌上的斑点随手显现，诸弟子由此得以着实止息烦恼。”是佛弟子修习所授的庄严赞叹。故文中出现“整个珍珠之岛巴利语教法传播声扬”的章节。所谓‘paṭibhāgakiriyanti’对应‘paḷāsava’（衣沙），意指实践与衣钵相应。心念紧随其修，举止间无染，随分清净。出离之理据此传教。部分修学规则亦有所述，一再申明“一心端坐，不应动摇”，这是教法修持部分最终的阐明。‘nirodhakatha’即止息果位证到之状。

Tesūti kotūhalasālāyaṃ sannipatitesu nānātitthiyasamaṇabrāhmaṇesu. Ekacceti eke. Purimoti ‘‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipī’’tiādinā vuttavādī. Etthāti catūsu vādīsu. Yvāyaṃ idha uppajjatīti sambandho. Samāpattinti asaññībhavāvahaṃ vāyokasiṇaparikammaṃ, ākāsakasiṇaparikammaṃ vā rūpāvacaracatutthajjhānasamāpattiṃ, pañcamajjhānasamāpattiṃ vā. Nirodheti heṭṭhā vuttanayena saññānirodhe. Hetuṃ apassantoti yena hetunā asaññībhave saññāya nirodho sabbaso anuppādo, yena ca tato cutassa idha pañcavokārabhave saññāya uppādo, tadubhayampi hetuṃ avisayatāya apassanto.

此乃说明了好奇所起之处即讨论之场，是诸多不同国度游方沙门婆罗门齐聚之地。‘ekacce’指个别，‘purimoti’谓以因缘果报为论说基础而发的观点论。此处讲四种论中之一。‘yvāyaṃ idha uppajjatīti’谓缘由发生。‘samāpatti’即非感知之至静境界，或极空入第四禅，或第五禅境界之集大成。‘nirodhe’则如前所示指观照无分别的觉止之境。‘hetuṃ apassanto’即因缘失明无以兴起，故无知止。因果流转于此两端，故此段落尽在解释因缘相续及断灭的深义。

Dutiyoti ‘‘saññā hi bho purisassa attā’’tiādinā vuttavādī. Nanti paṭhamavādiṃ. Nisedhetvāti ‘‘na kho pana metaṃ bho evaṃ bhavissatī’’ti evaṃ paṭikkhipitvā. Migasiṅgatāpasassāti evaṃnāmakatāpasassa. Tassa kira matthake migasiṅgākārena dve cūḷā uṭṭhahiṃsu, ‘‘isisiṅgo’’tipi tassa nāmaṃ. Asaññakabhāvanti muñchāpattiyā kiriyāmayasaññāvasena vigatasaññibhāvaṃ. Vakkhati hi ‘‘visaññī hutvā’’ti. Cattālīsanipāte āgatanayena migasiṅgatāpasavatthuṃ saṅkhepato dassetuṃ ‘‘migasiṅgatāpaso kirā’’tiādi vuttaṃ. Vikkhambhanavasena kilesānaṃ santāpanato attantapo. Dukkaratapatāya ghoratapo tibbatapo. Nibbisevanabhāvāpādanena sabbaso milāpitacakkhāditikkhindriyatāya paramadhitindriyo.Sakkavimānanti paṇḍukambalasilāsanaṃ sandhāyāha. Tañhi tathārūpapaccayā kadāci uṇhaṃ, kadāci thaddhaṃ, kadāci calitaṃ hoti. ‘‘Sakka…pe… patthetī’’ti ayoniso cintetvā pesesi. Bhaggoti bhañjitakusalajjhāsayo, adhunā pana ‘‘laggo’’ti pāṭhaṃ likhanti. Tena dibbaphassenāti hatthaggahaṇamattadibbaphassena. Tanti tathā saññāpaṭilābhaṃ. Evamāhāti evaṃ ‘‘saññā hi bho purisassa attā’’tiādinā ākārena saññānirodhamāha. Imināva nayena ito paresupi dvīsu ṭhānesu pāḷimāharitvā yojanā veditabbā.

次者谓：“识即是人之自我”等语者，乃对前述见解的反驳者。此见解非初学者所说。以否定之意，即“但此识，决不会如此”的方式加以驳斥。所谓“狮吼火焰”，即谓名为狮吼火焰者。其头顶如狮状，分出两支小尖似角，故名“狮吼”。所谓无识，因“放任行为”，即放逸之业与识断灭而成无识状态。言“已成无识”，即此意。经四色集内已述狮吼火焰事迹，略示曰“此即狮吼火焰”等言。此火焰为诸烦恼之烧煎，极其炽烈，是苦难极重之火。因断除满目昏昏而致之障碍，全然为极微小识力所覆没。所谓萨咖天宫，即涂覆铜毯与石座，时有热、有冷、有移动。世尊心念不正，误向其投托。巴葛等修习苦行者，今释“缚固”为“缚着”、“合据”之意。以此神通，即以手掌触觉神通，得此识断之境。言“识之得断”，亦云“识乃人之自我”等语，于识断成因有所阐述。以此修习法门，可由此理路向彼处二地行入，并应有所体认。

Tatiyoti ‘‘santi hi bho samaṇabrāhmaṇā’’tiādinā vuttavādī. Āthabbaṇapayoganti āthabbaṇavedavihitaṃ āthabbaṇikānaṃ visaññibhāvāpādanappayogaṃ. Upakaḍḍhanaṃ āharaṇaṃ. Apakaḍḍhanaṃ apaharaṇaṃ . Āthabbaṇaṃ payojetvāti āthabbaṇavede āgataṃ aggijuhanapubbakaṃ mantapadaṃ payojetvā sīsacchinnatādidassanena saññānirodhamāha. Tassāti yassa sīsacchinnatādi dassitaṃ, tassa.

第三者谓：“确有沙门婆罗门在世”等语，此人谓言。所谓符号应用，是指用符号以除恶性应用。掠夺即夺取，丢弃则为移除。所谓施符之用，为点燃火焰前之咒语，以咒语之显现如断头般形象示现，以断除所有识，成就识灭之境。此断即指所观察断头等之彼识。

Catutthoti ‘‘santi hi bho devatā mahiddhikā’’tiādinā vuttavādī. Yakkhadāsīnanti devadāsīnaṃ, yā ‘‘yogavatiyo’’tipi vuccanti, yoginiyotipi pākaṭā. Madaniddanti surāmadanimittakaṃ supanaṃ. Devatūpahāranti naccanagāyanādinā devatānaṃ pūjaṃ. Surāpātinti pātipuṇṇaṃ suraṃ. Divāti atidivā, ussūreti attho. Tanti tathā supitvā vuṭṭhahanaṃ. Suttakāle devatānaṃ saññāpakaḍḍhanavasena nirodhaṃ samāpannā, pabuddhakāle saññupakaḍḍhanavasena nirodhā vuṭṭhitāti maññamānoti adhippāyo.

第四者谓：“确有天人大力者”等语，此人所言。所谓亚卡仆从，乃为被称为“瑜伽者”，即修行女之众。所谓爱欲之钩，即因酒醉而生淫念。所谓天人供养，即以舞蹈歌唱等敬奉天人。所谓酒喝过量，即饮酒过度。日乃昼长之意，月乃月光之意。此亦如酒醉后之起立状态。说经时谓天人识断之因应已成，觉悟时复成识断，众生以此为定念。

Eḷamūgakathā viyāti imesaṃ paṇḍitamānīnaṃ kathā andhabālakathāsadisī. Cattāro nirodheti aññamaññavidhure cattāropi nirodhe. Ekena bhavitabbanti ekasabhāveneva bhavitabbaṃ. Na bahunāti na ca aññamaññaviruddhena bahuvidhena nānāsabhāvena bhavitabbaṃ. Tenāpi ekenāti ekasabhāvabhūtena tenāpi nirodhena. Aññenevāti tehi vuttākārato aññākāreneva bhavitabbaṃ. Soti ekasabhāvabhūto nirodho. Aññatra sabbaññunāti sabbaññubuddhaṃ ṭhapetvā. Idhāti kotūhalasālāyaṃ. Ayaṃ nirodho ayaṃ nirodhoti dvikkhattuṃ byāpanicchāvacanaṃ satthā attano desanāvilāsena anekākāravokāraṃ nirodhaṃ vibhāvessatīti dassanatthaṃ kataṃ. Aho nūnāti ettha ahoti acchariye nipāto, nūnāti anussaraṇe. Tasmā aho nūna bhagavāti anaññasādhāraṇadesanattā bhagavā nirodhampi aho acchariyaṃ katvā ārādheyya maññeti adhippāyo. Aho nūna sugatoti etthāpi eseva nayo. Acchariyavibhāvanato eva cettha dvikkhattuṃ āmeḍitavacanaṃ. Acchariyatthopi hesa ahosaddo anussaraṇamukheneva poṭṭhapādena gahito. Tasmā vuttaṃ ‘‘anussaraṇatthe nipātadvaya’’nti. Tenāti anussaraṇatthamukhena pavattanato. ‘‘Aho…pe… sugato’’ti vacanena etadahosīti yojanā. ‘‘Yaṃtaṃsaddā niccasambandhā’’ti sādhippāyaṃ yojanaṃ dassetuṃ ‘‘yo etesa’’ntiādimāha. Kāladesapuggalādivibhāgena bahubhedattā imesaṃ nirodhadhammānanti bahutte sāmivacanaṃ, kusalasaddayoge cetaṃ bhummatthe daṭṭhabbaṃ. Kusalo nipuṇo chekoti pariyāyavacanametaṃ. Aho nūna katheyyāti acchariyaṃ katvā katheyya maññe. So sugatoti sambandho. Ciṇṇavasitāyāti nirodhasamāpattiyaṃ ciṇṇavasībhāvattā. Sabhāvaṃ jānātīti nirodhasabhāvaṃ yāthāvato jānāti.

此“蠢笨之语”，谓不解之说等，为于智者之语。所谓四种灭，即彼此相异之四种灭。应由一会而发，一会即应成，非多会，亦非相违而成多会。故一会灭即灭，而一灭仍有另一灭依之。别说灭者谓应依彼说异理成灭。所谓一灭即此一灭。又称除尽一切慧者。谓于此好奇之学舍中，此灭即灭，此灭之意，两种结尾词语多义，师以其多样说法阐明灭义，令众生得见。此谓“啊，世尊”为惊叹词，复忆前义。故谓“啊，爱敬世尊者”，由无与伦比之圣说而至灭者亦令惊异，应当恭敬为定见。于此复以惊异阐明两种结尾词。此惊异语由反复忆念而成，故又谓“复忆词”。故说“为复忆词结尾”者，即为由复忆引发而成。由“啊……善逝”语结，示相接。又谓“此语恒常相续”，证明所说之“谁”等词。由时地及众生异类而殊，其灭众生亦多别名，此以善语明示于心地，令知善巧及熟练。言“善逝”即谓关系。谓灭已成即能住于灭境之称。能晓知其自性，即通达灭之自性。

Ahetukasaññuppādanirodhakathāvaṇṇanā无因想生灭论注释

§412

412.Gharamajjheyevapakkhalitāti yathā gharato bahi gantukāmā purisā maggaṃ anotaritvā gharavivare samatale vivaṭaṅgaṇe eva pakkhalanaṃ pattā, evaṃsampadamidanti attho. Asādhāraṇo hetu, sādhāraṇo paccayoti evamādivibhāgo aññatra vutto, idha pana tena vibhāgena payojanaṃ natthi saññāya akāraṇabhāvapaṭikkhepaparattā codanāyāti vuttaṃ ‘‘kāraṇasseva nāma’’nti. Yaṃ pana pāḷiyaṃ vuttaṃ ‘‘sahetū hi poṭṭhapāda sappaccayā purisassa saññā uppajjantipi nirujjhantipī’’ti, tattha sahetū sappaccayā uppajjanti, uppannā pana nirujjhantiyeva, na tiṭṭhantīti dassanatthaṃ ‘‘nirujjhantipī’’ti vacanaṃ, na tu nirodhassa sahetusapaccayatādassanatthaṃ. Uppādoyeva hi sahetuko, na nirodho. Yadi hi nirodhopi sahetuko siyā, tassapi puna nirodhena bhavitabbaṃ aṅkurādīnaṃ puna aṅkurādinā viya, na ca tassa puna nirodho atthi, tasmā vuttanayeneva pāḷiyā attho veditabbo. Ayañca nayo khaṇanirodhavasena vutto. Yo pana yathāparicchinnakālavasena sabbaso anuppādanirodho, so ‘‘sahetuko’’ti veditabbo tathārūpāya paṭipattiyā vinā abhāvato. Tenāha bhagavā ‘‘sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhatī’’ti (dī. ni. 1.412) tato eva ca aṭṭhakathāyampi (dī. ni. aṭṭha. 1.413) vuttaṃ ‘‘saññāya sahetukaṃ uppādanirodhaṃ dīpetu’’nti. Etañhi pāḷivacanaṃ, aṭṭhakathāvacanañca anuppādanirodhaṃ sandhāya vuttanti daṭṭhabbaṃ. Sikkhāti hetvatthe paccattavacanaṃ, ya-kāralopo vā ‘‘saṅkhyāpi tamhā vanapattā pakkamitabba’’ntiādīsu (ma. ni. 1.192) viya. Hetubhāvo cassā upari āvi bhavissati. Ekasaddo ca aññapariyāyo, na saṅkhyāvācī ‘‘ittheke sato sattassā’’tiādīsu (dī. ni. 1.85-91, 94-98; ma. ni. 3.21) viyāti āha ‘‘sikkhāya ekaccā saññā jāyantī’’ti. Sesapadesupi eseva nayo.

412.所谓居室中熟透物，即譬喻如屋中渴求外出之人未及通路而在室中熟熟通透之果，故意指此。所谓非因者、因者对等划分，除此外未曾论及。此处无因划分之用，仅为破除无因识之说之激励由。巴利语云“确有因故”，言因果相依识生起及灭尽，知“灭尽”时非因果于其中。故云“灭尽亦非因缘所致”，是为指明灭并非因缘支配而成。如若灭亦为因，故灭还应再生植如种芽般，然灭无复次灭，故应以如此义领会巴利处。此理名为“瞬息灭”义。犹如一生途径无新生之灭，就是“因缘识灭”者。由此观法，故世尊言“一识生、一识灭”（参考文本）。加之注疏亦言“识之生灭依识作注”，此巴利语及注疏皆指无生灭之灭。所谓训练者为因理依内心故，谓“有因无果之缺失”，如“树叶未修剪，则不可翔实”等说。因理将生于上，故为训练之义。谓一词有多义，非多数意，非多义相违。“据观”即为一义生灭论。余词义亦同。故谓“念中生识”，余此说法同。结余辞明示。

§413

413.Vitthāretukamyatāti vitthāretukāmatāya. Pucchāvasenāti kathetukamyatāpucchāvasena, vitthāretukamyatāpucchāvasenāti vā samāso. ‘‘Poṭṭhapādassevāyaṃ pucchā’’ti āsaṅkāya ‘‘bhagavā avocā’’ti pāḷiyaṃ vuttaṃ. Saññāya…pe… dīpetuṃ tā dassentoti yojetabbaṃ . Tatthāti tassaṃ upari vakkhamānāya desanāya. Tatiyāti adhipaññāsikkhā āgatāti sambandho. ‘‘Ayaṃ…pe… desitoti ettha sammādiṭṭhisammāsaṅkappavasena āgatā. Kasmāti ce? Pariyāpannattā, sabhāvato, upakārato ca yathārahaṃ paññākkhandhe avarodhattā saṅgahitattāti adhippāyo. Tathā hi cūḷavedallasutte vuttaṃ ‘‘yā cāvuso visākha sammādiṭṭhi, yo ca sammāsaṅkappo , ime dhammā paññākkhandhe saṅgahitā’’ti (ma. ni. 1.462) kāmañcettha vuttanayena tissopi sikkhā āgatā, tathāpi adhicittasikkhāya eva abhisaññānirodho dassito. Itarā pana tassā sambhārabhāvena ānītāti ayamattho pāḷivasena veditabbo.

413.所谓愿详说，即谓对详尽探问之称谓。是属于请求详说之意。谓“请师长期详说”，此亦是“大智之教”说法。谓所执教义为“此有正知正思惟生起”，是因其圆备，固有所摄，如于智慧蕴能防碍尽释等，是为上师所授。又于下毗多经断言：“若如维萨迦比库有正见、正思惟，则此法摄于智慧蕴”。欲亦由此而生之教导，随习定净所显识断境故。其余未受此荏苒考量者，谓有妄想覆盖体验，如此义亦应由巴利文意知晓。

Pañcakāmaguṇikarāgoti pañca kāmakoṭṭhāse ārabbha uppajjanakarāgo. Asamuppannakāmacāroti vattamānuppannatāvasena nasamuppanno yo koci kāmacāro, yā kāci lobhuppatti. Adhunā pana ‘‘asamuppannakāmarāgo’’ti pāṭho, so ayuttova atthato viruddhattā. Kāmarāgo cettha visayavasena niyamitattā kāmaguṇārammaṇova lobho daṭṭhabbo, kāmacāro pana jhānanikantibhavarāgādippabhedo sabbopi lobhacāro. Kāmanaṭṭhena, kāmesu pavattanaṭṭhena ca kāmacāro. Sabbepi hi tebhūmakadhammā kāmanīyaṭṭhena kāmā. Yasmā ubhayesampi sahacaraṇañāyena kāmasaññābhāvo hoti, tasmā ‘‘kāmasaññā’’ti paduddhāraṃ katvā tadubhayameva niddiṭṭhanti veditabbaṃ. ‘‘Tatthā’’tiādi asamuppannakāmacārato pañcakāmaguṇikarāgassa visesadassanaṃ, asamuppannakāmacārasseva vā idhādhippetabhāvadassanaṃ. Kāmaṃ pañcakāmaguṇikarāgopi asamuppanno eva anāgāmimaggena samugghāṭīyati, tasmiṃ pana samugghāṭitepi na sabbo rāgo samugghāṭaṃ gacchati tassa aggamaggena samugghāṭitattā. Tasmā pañcakāmaguṇikarāgaggahaṇena itarassa sabbassa gahaṇaṃ na hotīti ubhayatthasādhāraṇena pariyāyena ubhayameva saṅgahetvā pāḷiyaṃ kāmasaññāggahaṇaṃ kataṃ, ato tadubhayaṃ sarūpato, visesato ca dassetvā sabbasaṅgāhikabhāvato ‘‘asamuppannakāmacāro pana imasmiṃ ṭhāne vaṭṭatī’’ti vuttaṃ. Tasmāti asamuppannakāmacārasseva idha vaṭṭanato ayamattho veditabboti yojanā. Tassāti paṭhamajjhānasamaṅgino puggalassa. Sadisattāti kāmasaññādibhāvena samānattā, etena pāḷiyaṃ ‘‘purimā’’ti idaṃ sadisakappanāvasena vuttanti dasseti. Anāgatā hi idha ‘‘nirujjhatī’’ti vuttā anuppādassa adhippetattā. Tasmā anāgatameva dassetuṃ ‘‘anuppannāva nuppajjatī’’ti vuttaṃ.

所谓五欲之欲爱者，是指从五种欲望所起的欲爱。所谓非现起欲行为，是指以现起的状态而言，非所有行为皆为现起欲行，凡属贪欲起因均属此类。现今经文中谓之“非现起之欲爱”，此说与本经旨意相违。欲爱，在此乃视为对象所拘束之欲望相，犹如贪爱般显现；而欲行为则涵盖禅那所近缘的欲爱及其派生区别，综则皆为贪爱流转。欲乐即是欲境，欲境即是欲界，故三者皆因欲境而生。因两者俱有与对象共处之觉受，因此“欲识”一词乃专指此二者，且二者同样应当被所认知。此处经文如“其然”等句所示之非现起欲行为，显示了五欲爱之特殊显现，也说明了非现起欲行为所特指所属之法。欲爱即便非现起，也终究将在无余涅槃之前透显，然非所有欲爱皆等同透显，唯有先行者能够透显其先行之殊胜。因此以五欲爱摄受他法时，余法虽摄而未成全集，此盖因二者均包含在内，以通说谓之巴利文“欲识”摄受，由于二者形态相似且彼此关系密切，故以归纳显现“非现起欲行为亦在此地运转”之说。由此可知，此处特指非现起欲行为乃是以此义而说。此说适用于初禅等禅定相似境界之人。所谓相似者，乃因与欲识等同之相，故巴利文谓之“昔者”，以此同类之想象而起。称为未生者，是指未来即将熄灭而未生起之义。故以未来尚未现时，称曰未生。

Vivekajapītisukhasaṅkhātāti vivekajapītisukhehi saha akkhātā, na vivekajapītisukhānīti akkhātā. Taṃsampayuttā hi saññāyeva idhādhippetā, na vivekajapītisukhāni. Atha vā vivekajapītisukhakoṭṭhāsikāti attho. Saṅkhātasaddo hettha koṭṭhāsattho ‘‘adinnaṃ theyyasaṅkhātaṃ ādiyeyyā’’tiādīsu (pārā. 89, 91) viya. Kāmacchandādioḷārikaṅgappahānavasena nānatthasaññāpaṭighasaññāhi nipuṇatāya sukhumā. Bhūtatāya saccā. Tadevatthaṃ dasseti ‘‘bhūtā’’ti iminā. Sukhumabhāvena, paramatthabhāvena ca aviparītasabhāvāti attho. Evaṃ byāsavasena yathāpāṭhamatthaṃ dassetvā samāsavasenapi yathāpāṭhameva dassento ‘‘atha vā’’tiādimāha. Samāsabyāsavasena hi dvidhā pāṭho dissati. ‘‘Kāmacchandādioḷārikaṅgappahānavasenā’’ti iminā sampayuttadhammānaṃ bhāvanānubhāvasiddhā, saññāya saṇhasukhumatā nīvaraṇavikkhambhanavasena viññāyatīti dasseti. Bhūtatāyāti sukhumabhāvena, paramatthabhāvena ca aviparītatāya, vijjamānatāya vā. Vivekajehīti nīvaraṇavivekato jātehi. Idāni jhānasamaṅgīvasena vuttassa dutiyapadassa atthaṃ dassetuṃ ‘‘sā assā’’tiādi vuttaṃ. Sabbatthāti sabbavāresu.

所谓离欲喜悦之乐，是指与离欲喜乐同行而被说，不是单指离欲喜乐所说。此说明确仅是此处之作用而非离欲喜乐本身。又称离欲喜乐堆积者，即此义。堆积一词，此处以“非受取之净”、“修行粗浅”等意同于巴利文（巴利语韵文）的含义。离欲由此除去诸烦恼和触境不净感，极为柔细。此乃真实不虚。此句意是以“真实”为依据。以极微妙和正义展开，如实显明流结，遂以“又或”始说。由此可见，邪见烦恼二谛有二种表法。谓“离欲喜乐除去烦恼”者，是指禅定功能成就，即以心识结合之微妙喜乐及其支援作用而一定缘知也。此实相之乐极微妙且真实不变，此乃正在发生状态。离欲喜乐者，谓因烦恼隔离得此快乐。现称此，即根据禅那合一说之第二句意义有所指。谓“无处不至”，即无缺漏也。

Samāpajjanādhiṭṭhānaṃ viya vuṭṭhānampijhāne pariyāpannaṃ hoti yathā taṃ dhammānaṃ bhaṅgakkhaṇo dhammesu, āvajjanapaccavekkhaṇāni pana na jhānapariyāpannāni, tasmā jhānapariyāpannameva vasīkaraṇaṃ gahetvā ‘‘samāpajjanto, adhiṭṭhahanto, vuṭṭhahanto ca sikkhatī’’ti vuttaṃ. Tanti paṭhamajjhānaṃ. Tena…pe… jhānenāti idampi ‘‘sikkhā’’ti etassa saṃvaṇṇanāpadaṃ. Tenāti ca hetumhi karaṇavacanaṃ, paṭhamajjhānena hetunāti attho. Hetubhāvo cettha jhānassa vivekajapītisukhasukhumasaccasaññāya uppattiyā sahajātādipaccayabhāvo. Kāmasaññāya pana nirodhassa upanissayapaccayabhāvova. So ca kho suttantapariyāyena. Tathā ceva heṭṭhā saṃvaṇṇitaṃ ‘‘tathārūpāya paṭipattiyā vinā abhāvato’’ti etenupāyenāti yvāyaṃ paṭhamajjhānatappaṭipakkhasaññāvasena ‘‘sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhatī’’ti ettha nayo vutto, etena nayena. Sabbatthāti sabbavāresu.

为何称为成就坚固之意念？是谓意念如同燃烧的火花之散尽时，禅的消散之故。燃烧的审视反观得以完整，但审视之火花未必是禅定回溯之总成，故强调禅之成就为最。故此称修习者成就初禅，即说“其成就成住”，依此修行。此为初禅修学法。由此可见，“禅那”亦是“修行”之意，且“因初禅故”而生之因果关系。禅定内因则是指禅那的离欲喜乐及其细微真实觉知而生，由于禅的先天条件所决定。又以欲识是涅槃止灭的条件，故此说经文。此义在经典注释中也有所明示。文中又说“没有相应的修行而无修行”，即无相应因缘则无禅定修习，此为理论依据。于初禅中有相应的意识经验之缘起故说“修习一念即生，修习一念即灭”，此为其理。此意适用于所有修行条件。

§414

414. Idāni ākiñcaññāyatanaparamāya eva saññāya dassane kāraṇaṃ vibhāvento ‘‘yasmā panā’’tiādimāha. Yasmā idañca…pe… uddhaṭanti sambandho. Kesaṃ panidaṃ aṅgato sammasananti vuttaṃ ‘‘aṭṭhasamāpattiyā’’tiādi. Aṅgatoti jhānaṅgato. Idañhi anupadadhammavipassanāya lakkhaṇavacanaṃ. Anupadadhammavipassanañhi karonto samāpattiṃ patvā aṅgatova sammasanaṃ karoti, na ca saññā samāpattiyā kiñci aṅgaṃ hoti. Atha ca panetaṃ vuttaṃ ‘‘idañca saññā saññāti evaṃ aṅgato sammasanaṃ uddhaṭa’’nti, tasmā lakkhaṇavacanametaṃ. Aṅgatoti vā avayavatoti attho, anupadadhammatoti vuttaṃ hoti. Kalāpatoti samūhato. Yasmā panettha samāpattivasena taṃtaṃsaññānaṃ uppādanirodhe vuccamāne aṅgavasena so vutto hoti, tasmā ‘‘idañcā’’tiādinā aṅgatova sammasanaṃ dassetīti veditabbaṃ. Tasmāti saññāvaseneva aṅgato sammasanassa uddhaṭattā. Tadevāti ākiñcaññāyatanameva, na nevasaññānāsaññāyatanaṃ tattha paṭusaññābhāvato.

此处说以渺小无所依止的根本识界生成专注，为说明其缘起有别义。又说“因为如是”，表明与下文“八支成就”有关，谓入禅支。所谓入禅支者，即禅法之支。此处说明由于无依止之修习，产生调伏根法，非是心识聚合的依止状态。又说“彼此对照，不同名称”，指令从现象到法理确立名称。此即禅支蓄聚的缘由，即在此层面发生之识分布。解释词根“入禅支”即指属八支法门的修习要义。现说此处调伏识界之作用及其功效。

‘‘Yo’’ti vattabbe ‘‘yato’’ti vuttanti āha ‘‘yo nāmā’’ti yathā ‘‘ādimhī’’ti vattabbe ‘‘ādito’’ti vuccati atthe pariggayhamāne yathāyuttavibhattiyāva to-saddassa labbhanato. Nāma-saddo cettha kho-saddo viya vācāsiliṭṭhatāmattaṃ. Sassedanti sakaṃ, attanā adhigatajhānaṃ, tasmiṃ saññā sakasaññā, sā etassatthīti sakasaññīti vuttaṃ ‘‘attano paṭhamajjhānasaññāya saññavā’’ti. Īkāro cettha upari vuccamānanirodhapādakatāya sātisayāya jhānasaññāya atthibhāvajotako daṭṭhabbo. Tenevāha ‘‘anupubbena saññaggaṃ phusatī’’tiādi. Tasmā tattha tattha sakasaññitāggahaṇena tasmiṃ tasmiṃ jhāne sabbaso suciṇṇavasībhāvo dīpitoti veditabbaṃ.

谓“彼”者应说为“彼之所起”，释如“彼之名者”，如“本源起”显现之义。名号表法者亦即声闻语义以区分声闻语。名即音声，此处仅为音节含义。谓称“同体者”为俱有之意，自其所依禅定所成的现行识也。禅识分为多层次，称为“同体识”，意为依彼禅识而成。又称“上加之否定者”为颠倒消除之意，对此称谓克特征识别。释“先起之认知”即禅识中最初发起的意识，续行识即后续生成。由此谓曰“渐次起识”，即初步骤识产生也。故此处说尽皆依彼“识之同体而成”，故对各禅定层皆无差别，相互辉映灿然之义。

Lokiyānanti niddhāraṇe sāmivacanaṃ, sāmiatthe eva vā. Yadaggena hi taṃ tesu seṭṭhaṃ, tadaggena tesampi seṭṭhanti. Vibhattāvadhiatthe vā sāmivacanaṃ . Ettha pana ‘‘lokiyāna’’nti visesanaṃ lokuttarasamāpattīhi tassa aseṭṭhabhāvato kataṃ. Sesaṃ ‘‘kiccakārakasamāpattīna’’nti pana visesanaṃ akiccakārakasamāpattito tassa aseṭṭhabhāvatoti daṭṭhabbaṃ. Akiccakārakatā cassā ‘‘yatheva hi tattha saññā, evaṃ phassādayopī’’ti, ‘‘yadaggena hi tattha dhammā saṅkhārāvasesabhāvappattiyā pakativipassakānaṃ sammasituṃ asakkuṇeyyarūpena ṭhitā, tadaggena heṭṭhimasamāpattidhammā viya paṭukiccakaraṇasamatthāpi na hontī’’ti ca aṭṭhakathāsu (visuddhi. 1.287) paṭusaññākiccābhāvavacanato viññāyati. Svāyamattho paramatthamañjūsāya nāma visuddhimaggaṭīkāya āruppakathāyaṃ (visuddhi. ṭī. 1.286) ācariyena savisesaṃ vutto, tasmā tattha vuttanayeneva veditabbo. Keci pana ‘‘yathā heṭṭhimā heṭṭhimā samāpattiyo uparimānaṃ uparimānaṃ samāpattīnaṃ adhiṭṭhānakiccaṃ sādhenti, na evaṃ nevasaññānāsaññāyatanasamāpatti kassacipi adhiṭṭhānaṃ sādheti, tasmā sā akiccakārikā itarā kiccakārikā’’ti vadanti, tadayuttaṃ tassāpi vipassanācittaparidamanādīnaṃ adhiṭṭhānakiccasādhanato, tasmā purimoyeva attho yutto. Kasmā cetaṃ tesamagganti āha ‘‘ākiñcaññāyatanasamāpattiya’’ntiādi. ‘‘Itī’’ti vatvā ‘‘lokiyānaṃ…pe… aggattā’’ti tassattho vutto, ‘‘aggattā’’ti ettha vā nidassanametaṃ.

世俗之语，补充说明依适用作用。谓世俗而言优劣由缘故决定，且依缘故被视为优劣。又说明分离时间长短亦属此类世俗用语。此处“世俗”特殊修辞，指出其不及出世次第境界，不能为最高境界。结尾描述助业完成及勤行状态，说明此非最高成就，无法成就无色定（无色界禅）。因此指出“非功业作成之定”，故称为“非功业作成者”，此意涵盖了内心禅定与觉察顺利展开的修行理由。由此说明前述理路称之“渺小根本定”，是世俗境界中较为精细微妙的定境。接着叙述此理属世俗根本定之属。

Pakappetīti saṃvidahati. Jhānaṃ samāpajjanto hi jhānasukhaṃ attani saṃvidahati nāma. Abhisaṅkharotīti āyūhati sampiṇḍeti. Sampiṇḍanattho hi samudāyattho. Yasmā pana nikantivasena cetanākiccassa matthakappatti, tasmā phalūpacārena kāraṇaṃ dassento ‘‘nikantiṃ…pe… nāmā’’ti vuttaṃ. Imā ākiñcaññāyatanasaññāti idāni labbhamānā ākiñcaññāyatanasaññā . Taṃsamatikkameneva uparijhānatthāya cetanābhisaṅkharaṇasambhavato nirujjheyyuṃ. Aññāti ākiñcaññāyatanasaññāhi aññā. Oḷārikāti tato thūlatarā. Kā pana tāti āha ‘‘bhavaṅgasaññā’’ti. Ākiñcaññāyatanato vuṭṭhāya eva hi uparijhānatthāya cetanābhisaṅkharaṇāni bhaveyyuṃ, evañca ākiñcaññāyatanasaññā nirujjheyyuṃ, vuṭṭhānañca bhavaṅgavasena hoti, tato parampi yāva uparijhānasamāpajjanaṃ, tāva antarantarā bhavaṅgasaññā uppajjeyyuṃ, tā ca ākiñcaññāyatanasaññāhi oḷārikāti adhippāyo.

「Pakappetīti」者，谓其生成。禅那成就时，彼于自心成就禅那之乐，号为生成。至于「Abhisaṅkharotīti」，意谓聚集、压实、整合。聚实之义，乃为集聚之义。因其意指紧密结合之用事，故用因果说作『名曰紧密』。如今所说「ākiñcaññāyatanasaññā」即今所获空无所有处识。欲超越此界，则因念头聚集而生的现象应断灭。另「Aññāti ākiñcaññāyatanasaññā」则谓别种识，即他识。所谓「Oḷārikāti」者，指彼识较为粗重。至于何为此识，曰「bhavaṅgasaññā」也。由于空无所有处识已现，念头聚集即从彼处生起，于是空识断灭，彼现识作「bhavaṅga」现行，直至今次禅那成就，先后持续生起「bhavaṅgasaññā」，其生起与空识同为粗重，此即教说要点。

Cetentovāti nevasaññānāsaññāyatanajjhānaṃ ekaṃ dve cittavārepi samāpajjanavasena pakappento eva. Na cetetīti tathā heṭṭhimajhānesu viya vā pubbābhogābhāvato na pakappeti nāma. Pubbābhogavasena hi jhānaṃ pakappento idha ‘‘cetetī’’ti vutto. Abhisaṅkharontovāti tattha appahīnanikantikatāvasena āyūhanto eva. Nābhisaṅkharotīti tathā heṭṭhimajhānesu viya vā pubbābhogābhāvato nāyūhati nāma. ‘‘Ahametaṃ jhānaṃ nibbattemi upasampādemi samāpajjāmī’’ti hi evaṃ abhisaṅkharaṇaṃ tattha sālayasseva hoti, na anālayassa, tasmā ekadvicittakkhaṇikampi jhānaṃ pavattento tattha appahīnanikantikatāya ‘‘abhisaṅkharonto evā’’ti vutto. Yasmā panassa tathā heṭṭhimajhānesu viya vā tattha pubbābhogo natthi, tasmā ‘‘na abhisaṅkharotī’’ti vuttaṃ. ‘‘Imassa bhikkhuno’’tiādi vuttassevatthassa vivaraṇaṃ. Tattha yasmā imassa…pe… atthi, tasmā ‘‘na ceteti, nābhisaṅkharotī’’ti ca vuttanti adhippāyo. Ābhogasamannāhāroti ābhogasaṅkhāto, ābhogavasena vā cittassa ārammaṇābhimukhaṃ, ārammaṇassa vā cittābhimukhaṃ anvāhāro. ‘‘Svāyamattho’’tiādinā tadevatthaṃ upamāya paṭipādeti. Puttagharācikkhaṇenāti puttagharassa ārocananayena.

「Cetentovāti」者，谓在无识处识处禅那中，心有一两转即为生成。所谓「Na cetetīti」，似缺乏前行感受于下级禅定中，故不可谓为生成。前行之故，故云「cetetī」。而「Abhisaṅkharontovāti」，意谓其生聚之时，乃寿延展之意。所谓「Nābhisaṅkharotīti」，比如下级禅定中缺乏前行感受，则无寿延展也。曰：「我于此禅息灭达上住」，此谓生聚于所护所，非在非护所。故即便一刹那生成禅定，亦说「生聚于此」。若作为下级禅中无前行感受，则谓无生聚。此乃阐明「此比库…诸说」之义，若当有前行感受，则谓有生成、聚集；若无，则谓无生成、聚集也。所谓「Ābhogasamannāhāro」，意指以感触惯习所对应之对象，或以对象为心所缘境，彼为「自体义」譬喻说明。又「Puttagharācikkhaṇenāti」者，以宅舍光亮比喻有明感也。

Gantvā ādāya āgatanti sambandho. Pacchābhāgeti āsanasālāya pacchimadisāyaṃ ṭhitassa pitugharassa pacchābhāge. Tatoti puttagharato. Laddhagharamevāti yatonena bhikkhā laddhā, tameva gharaṃ puttagehameva. Āsanasālā viya ākiñcaññāyatanasamāpatti tato pitugharaputtagharaṭṭhāniyānaṃ nevasaññānāsaññāyatananirodhasamāpattīnaṃ upagantabbato. Pitugehaṃ viya nevasaññānāsaññāyatanasamāpatti amanasikātabbato, majjhe ṭhitattā ca. Puttagehaṃ viya nirodhasamāpatti manasikātabbato, pariyante ṭhitattā ca. Pitugharaṃ amanasikaritvāti pavisitvā samatikkantampi pitugharaṃ amanasikaritvā. Puttagharasseva ācikkhaṇaṃ viya ekaṃ dve cittavāre samāpajjitabbampi nevasaññānāsaññāyatanaṃ amanasikaritvā parato nirodhasamāpattatthāya eva manasikāro daṭṭhabbo. Evaṃ amanasikārasāmaññena, manasikārasāmaññena ca upamopameyyatā vuttā ācikkhaṇenapi manasikārasseva jotanato. Na hi manasikārena vinā ācikkhaṇaṃ sambhavati.

「Gantvā ādāya āgatanti」属词意谓关联、相承。所谓「Pacchābhāgeti」即房屋后部，指座堂背后向西之父母屋之背后部位，称之为宅舍后部。曰「Tatoti puttagharato」，指居住之父母祖所宅。何谓「Laddhagharamevā」？谓比库所得到之食，而食所归宅即父母炉宅。此座堂有如空无所有处所入禅也，故座堂对应于空无所有处所禅。而父母宅犹如无识处禅，因无应念，其心当不念及；内住者如入入灭禅定，内在应念有之。故若不念及入灭，则当念及无识处，如坐于父母家中不能念及者。就如内住于父母家，若念及父母家，则其心当超越父母家。此处喻语尤显，所谓不念，乃即忍心摒弃父母家内念。故以不念作明喻，必定如入念者之明亮乃生。若无念，则不可能有明慧生成也。

Tājhānasaññāti ekaṃ dve cittavāre pavattā nevasaññānāsaññāyatanajhānasaññā. Nirodhasamāpattiyañhi yathārahaṃ catutthāruppakusalakiriyajavanaṃ dvikkhattumeva javati, na taduttari. Nirujjhantīti sarasavaseneva nirujjhanti, pubbābhisaṅkhārabalena pana upari anuppādo. Yathā ca jhānasaññānaṃ, evaṃ itarasaññānampīti āha ‘‘aññā cā’’tiādi. Nuppajjanti yathāparicchinnakālanti adhippāyo. So evaṃ paṭipanno bhikkhūti yathāvutte saññagge ṭhitabhāvena paṭipanno bhikkhu, so ca kho anāgāmī vā arahā vā dvīhi phalehi samannāgamo, tiṇṇaṃ saṅkhārānaṃ paṭippassaddhi, soḷasavidhā ñāṇacariyā, navavidhā samādhicariyāti imesaṃ vasena nirodhapaṭipādanapaṭipattiṃ paṭipannoti attho. Anupubbanirodhavasena cittacetasikānaṃ appavattiyeva saññāvedanāsīsena ‘‘saññāvedayitanirodha’’nti vuttā. Phusatīti ettha phusanaṃ nāma vindanaṃ paṭiladdhīti dasseti ‘‘vindati paṭilabhatī’’ti iminā. Atthato pana vuttanayena yathāparicchinnakālaṃ cittacetasikānaṃ sabbaso appavattiyeva.

「Tājhānasaññāti」者，谓在一两次心转中发生之无识处识处禅定识。至于入灭禅定乃至第四梵行禅力生猛亦只持续两次，未有后来者。所谓「Nirujjhantīti」者，犹如水流断绝一般断灭，而去前生聚力不得再发生。至于禅定识，谓诸余识等也。故云「aññā cā」等，谓诸余识也。此断灭，犹如终止之时。论者如此说示例。若如此修行之比库，即所谓坚立于禅定识处。彼即无余流比库，得二果报之一，无余流者彼已成阿拉汉，是三蕴寂灭智行。由此可知灭定法门实践意旨也。谓无复产生一切心行之终末讫止也。至于「Phusatīti」，此处谓堪探之谓，意指心识可探查验，得知达成。义为论中举例，谓终止所有识法一切时机。

Niratthakatāya upasaggamattaṃ, tasmā saññā icceva attho. Nirodhapadena anantarikaṃ katvā samāpattipade vattabbe tesaṃ dvinnamantare sampajānapadaṃ ṭhapitanti āha ‘‘nirodhapadena antarikaṃ katvā vutta’’nti. Tena vuttaṃ ‘‘anu…pe… attho’’ti, tena ayuttasamāsoyaṃ yathārutapāṭhoti dasseti. Tatrāpīti tasmiṃ yathāpadamanupubbiṭhapanepi ayaṃ visesatthoti yojanā. Sampajānantassāti taṃ taṃ samāpattiṃ samāpajjitvā vuṭṭhāya tattha tattha saṅkhārānaṃ sammasanavasena pajānantassa puggalassa. Anteti yathāvuttāya nirodhapaṭipādanapaṭipattiyā pariyosāne. Dutiyavikappe sampajānantassāti sampajānakārino, iminā nirodhasamāpattisamāpajjanakassa bhikkhuno ādito paṭṭhāya sabbapāṭihārikapaññāya saddhiṃ atthasādhikā paññā kiccato dassitā hoti. Tenāha ‘‘paṇḍitassa bhikkhuno’’ti. Vacanasesāpekkhā’ napekkhatā dvinnaṃ vikappānaṃ viseso.

由无意义故，用前缀作定，故今以此为义。言灭定处教有即时全显，故二相续间立正知之义。云「nirodhapadena antarikaṃ katvā vutta」者，谓以灭定相续为中断显现。以此理义通顺方可断知本典之教理。又拈指同义之中断，与教授之先后息息相通，此乃特别指示。所谓「Sampajānantassāti」，谓修行者各禅定成就时，于禅定境中意转所现诸法彼彼洞察。以此为终结，谓灭定法门之实践末了。次次教法辨明修行者之种种目信辨，谓灭定禅定现成时点。二次行者谓觉知转为觉知起者，即能生一切教授智慧。云「paṇḍitassa bhikkhuno」者，谓贤人比库之授权教义。此语境即为教派二种系统之异特别例示。

Saṃvaṇṇanokāsānuppattito nirodhasamāpattikathā kathetabbā. Sabbākārenāti nirodhasamāpattiyā sarūpaviseso, samāpajjanako, samāpajjanaṭṭhānaṃ, samāpajjanakāraṇaṃ, samāpajjanākāroti evamādinā sabbappakārena . Tatthāti visuddhimagge (visuddhi. 1.307) kathitatovāti kathitaṭṭhānato eva, tevīsatimaparicchedatoti attho, na idha taṃ vadāma punaruttibhāvato, ganthagarukabhāvato cāti adhippāyo.

关于灭定禅定现起时机之论述当在此详述。所谓「Sabbākārenāti」，指通论灭定禅定之所有相貌，包括成就生起之处所、成就缘由、成就方式皆属其中。谓如净道经中所说，「Visuddhimagga」第三章即论述此处，章三十七条之意也。此说不重言复述，由诸论师高义阅定所遵守，故谓此为要旨。

Pāḷiyaṃ evaṃ kho ahanti ettha ākārattho evaṃ-saddo uggahitākāradassananti katvā. Evaṃ poṭṭhapādāti ettha pana sampaṭicchanattho tatheva anujānananti katvā. Tenāha ‘‘suuggatitaṃ tayā’ti anujānanto’’ti.

巴利语中，此处有说：词形是如此，音声反映的正是此类词形。谓之如此「取得」，此处又指出「确实理解」者，还是以相同意趣予以肯定。由此说明，谓“已经确实取得”，即是行为许可之意。

§415

415. Saññā aggā etthāti saññaggaṃ, ākiñcaññāyatanaṃ. Avasesasamāpattīsupi saññaggaṃ atthīti ettha pana saññaggabhāvo ‘‘saññagga’’nti vutto, saññāyeva agganti tulyādhikaraṇasamāso vā. ‘‘Puthū’’ti ayaṃ liṅgavipallāso, nikāralopo vāti vuttaṃ ‘‘bahūnī’’ti. ‘‘Yathā’’ti iminā karaṇappakārasaṅkhāto pakāraviseso gahito, na pakārasāmaññanti dasseti ‘‘pathavīkasiṇādīsū’’tiādinā. ‘‘Idaṃ vuttaṃ hotī’’tiādi tabbivaraṇaṃ. Jhānānaṃ tāva yutto karaṇabhāvo saññānirodhaphusanassa sādhakatamabhāvato, kasiṇānaṃ pana kathanti? Tesampi so yutto eva. Yadaggena hi jhānānaṃ nirodhaphusanassa sādhakatamabhāvo, tadaggena kasiṇānampi tadavinābhāvato. Anekakaraṇāpi ca kiriyā hotiyeva yathā ‘‘aññena maggena yānena dīpikāya gacchatī’’ti.

415章说，所谓感知（saññā）之总类，就是无所有处（ākïñcaññāyatana）。即便是在最后的涅槃境界中，也称之为感知总类。此处说到“感知总类”的存在，也说“即是感知”并且与“聚合境界”同属一类。所谓“众多”（puthū）乃是语尾变化错误，原意是“许多、诸多”。“譬如”（yathā）是展开修辞的特别方式，不是指一般规则，举例如“地界等之造境”。“此已言明”等句是对前文阐述的解释。禅那所依的造境是感知止息之主要因，感知之作用随之减弱；那么造境呢？造境亦与其相应。因为禅那对止息感知最为重要，没有禅那就没有造境。诸多原因虽不同，但行为效果等同，如“用不同的道路或车灯到目的地”。

Ekavāranti sakiṃ. Purimasaññānirodhanti kāmasaññānirodhaṃ, na pana nirodhasamāpattisaññitaṃ saññānirodhaṃ. Ekaṃ saññagganti ekaṃ saññābhūtaṃ aggaṃ, eko saññaggabhāvo vā heṭṭhimāya saññāya ukkaṭṭhabhāvato. Saññā ca sā aggañcāti hi saññaggaṃ, na saññāsu agganti. Yathā pana saññā aggo etthāti saññaggaṃ, ākiñcaññāyatanaṃ, evaṃ sesajhānampi. Yena ca nimittena jhānaṃ ‘‘saññagga’’nti vuttaṃ, tadeva saññāsaṅkhātaṃ nimittaṃ bhāvalopena, bhāvappadhānena vā idhādhippetaṃ. Dve vāreti dvikkhattuṃ. Satasahassaṃ saññaggānīti migapadavaḷañjananiddeso. Sesakasiṇesūti kasiṇānameva gahaṇaṃ nirodhakathāya adhikatattā, tato eva cettha jhānaggahaṇenapi kasiṇajjhānāni eva gahitānīti veditabbaṃ. Yathā ‘‘pathavīkasiṇena karaṇabhūtenā’’ti tadārammaṇikaṃ jhānaṃ anāmasitvā vuttaṃ, evaṃ ‘‘paṭhamajjhānena karaṇabhūtenā’’ti tadārammaṇaṃ anāmasitvā vadati. ‘‘Itī’’tiādinā tadevatthaṃ saṅgahetvā nigamanaṃ karoti. Sabbampīti ekavāraṃ samāpannajjhānasaññampi. Saṅgahetvāti sañjānanalakkhaṇena taṃsabhāvānativattanato saṅgahaṃ katvā, samāpajjanavasena, sañjānanalakkhaṇena ca ekatāti vuttaṃ hoti. Aparāparanti punappunaṃ. Bahūni saññaggāni honti.

一再反复说。旧时的感知止息，是指欲界的感知止息，不是指止息所成就的感知止息。所谓“一感知止息”是说只有一处感知无为，也就是说只有一个感知止息境界；有一种感知止息境界具有更高功用而盖过其它感知。这里的“一”是最高的感知止息，称为感知总类，乃无所有处的无所有之境。正如感知总类是无所有处，其它余下的禅那亦然。用什么具作禅那称“感知止息”，是由于该具相（造境）带有感知的减少，是造境之表象或内含因。二或三为对立关系。感知总类如同百万只蚂蚁集结的比喻。所谓“剩余造境”是指造境名称，在断除感知的境界解释上更具本义，因此此处也指，虽有禅那的造境，亦是造境禅那的感知止息境界。比如“以地界造境为工具”的禅那，为了方便说法而不加名称，类似称为“初禅造境”的说法。最后所谓“于是说完毕”，总括了一次完成的禅那感知。所谓“总括”，乃是以认知的标志将这些性质整体回顾、终结，称之为“统一”或合一。一次次重复分别。于是说有很多感知总类。

§416

416. Paṭhamanaye jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhentassa puggalassa vasena saññāñāṇāni dassitāni. Dutiyanaye pana yasmā vipassanaṃ ussukkāpetvā maggena ghaṭentassa maggañāṇaṃ uppajjati, tasmā vipassanāmaggavasena saññāñāṇāni dassitāni. Tatiyanaye ca yasmā paṭhamanayo oḷāriko, dutiyanayopi missakoti tadubhayaṃ asambhāvetvā accantasukhumagambhīraṃ nibbattitalokuttarameva dassetuṃ maggaphalavasena saññāñāṇāni dassitāni. Tayopete nayā maggasodhanavasena dassitā.

416章节说，第一阶段禅那所依的禅那具止息法，适合于增长观照之人，因此展现出感知、智识。至于第二阶段，因为观照引发禅那兴盛而渐趋深密，故能出现通达断除法的见解，故此感知与智识显现。第三阶段时，第一阶段尚不充分，第二阶段亦不完善，两者未能融合调和，因而反映显现了既极细微又极深远的超世间境地的感知与智识。此两阶段显示为净除烦恼之路径经验。

‘‘Ayaṃ panettha sāro’’ti vibhāvetuṃ tipiṭakamahāsivattheravādo ābhato. Tathā hi ‘‘arahattaphalasaññāya uppādā’’tiādinā (dī. ni. aṭṭha. 1.416) theravādānukūlameva upari attho saṃvaṇṇitoti. Ime bhikkhūti purimavādino bhikkhū. Tadā dīghanikāyatantiṃ parivattante imaṃ ṭhānaṃ patvā yathāvuttapaṭipāṭiyā tayo naye kathente bhikkhū sandhāya evaṃ thero vadati. Nirodhaṃ pucchitvā tasmiṃ kathite tadanantaraṃ saññāñāṇuppattiṃ pucchanto atthato nirodhā vuṭṭhānaṃ pucchati nāma. Nirodhato ca vuṭṭhānaṃ arahattaphaluppattiyā vā siyā, anāgāmiphaluppattiyā vā, tattha saññā padhānā, tadanantarañca paccavekkhaṇañāṇanti tadubhayaṃ niddhārento thero ‘‘poṭṭhapādo heṭṭhā’’tiādimāha. Tattha bhagavāti ālapanavacanaṃ.

此处意在说明：“这是此处的要旨”。这是依照大部大师上座部注释的说法。果真如“以阿拉汉果感知之生起”等所说，确实是与上座部教义相适应而进一步加以是以说明。所谓诸比库，即旧时论师尘世称比库。当时正转述长部经集时，各阶段的修习者依据正当修持轨迹谈及三阶段。问及止息功用时，即紧接着询问观照与智识的生起，然后导师以「指出底下」等词回应。此地「世尊」是指说法者之教言。

Yathā maggavīthiyaṃ maggaphalañāṇesu uppannesu niyamato maggaphalapaccavekkhaṇañāṇāni honti, evaṃ phalasamāpattivīthiyaṃ phalapaccavekkhaṇañāṇanti vuttaṃ ‘‘pacchā paccavekkhaṇañāṇa’’nti. ‘‘Idaṃ arahattaphala’’nti paccavekkhaṇañāṇassa uppattiākāradassanaṃ. Ayameva paccayo idappaccayo ma-kārassa da-kāraṃ katvā. Da-kārenapi pakatipadamicchanti keci saddavidū. So pana theravāde na phalasamādhisaññā evāti āha ‘‘phalasamādhisaññāpaccayā’’ti, arahattaphalasamādhisahagatasaññāpaccayāti attho. Kirāti anussaraṇatthe nipāto. Yathādhigatadhammānussaraṇapakkhiyā hi paccavekkhaṇā. Samādhisīsena cettha sabbaṃ arahattaphalaṃ gahitaṃ sahacaraṇañāyena, tasmiṃ asati paccavekkhaṇāya asambhavoti pāḷiyaṃ ‘‘idappaccayā’’ti vuttaṃ. Evamidha dīghabhāṇakānaṃ matena phalapaccavekkhaṇāya ekantikatā dassitā. Cūḷadukkhakkhandhasuttaṭṭhakathāyaṃ pana evaṃ vuttaṃ ‘‘sā pana na sabbesaṃ paripuṇṇā hoti. Eko hi pahīnakilesameva paccavekkhati, eko avasiṭṭhakilesameva, eko maggameva, eko phalameva, eko nibbānameva. Imāsu pana pañcasu paccavekkhaṇāsu ekaṃ vā dve vā no laddhuṃ na vaṭṭantī’’ti (ma. ni. aṭṭha. 1.175), tadetaṃ majjhimabhāṇakānaṃ matena vuttaṃ. Ābhidhammikā pana vadanti –

如同在道果智的路径中有固定的道果后验反观智时，感知道果后验反观智也是如此。所谓“此为阿拉汉果”是后验反观智生起的原因说。此点是现在因，过去因加未来因三者成就。虽然少数语义专家有异议，但上座部表明，这乃是阿拉汉果与止息因的结合而成的感知后验反观智。又“记忆助词”用以提醒。正如由所悟法的回忆证知，后验反观智乃被视为止息的智趣。以止息为基础，所有阿拉汉果皆得圆满，因为没有后验反观智则不可得。长辩论家观点显明，其中特别指出“此感知并非所有皆圆满，有者反观已除的烦恼，有者反观未除的，有对应路径、果位、涅槃等。五种反观智中无论一、二种都少见且罕有” — 这是中辩论家之见。毗耶婆摩派则说——

‘‘Maggaṃ phalañca nibbānaṃ, paccavekkhati paṇḍito;

“智者观察道与果、涅槃；

Hīne kilese sese ca, paccavekkhati vā na vā’’ti. (abhidhammatthasaṅgahaṭṭhakathāyaṃ kammaṭṭhānasaṅgahavibhāge visuddhibhede);

观察善根余亦如此，是否如此。”（出自《阿毗达摩义集注》功夫类清净相别部）

Saññāattakathāvaṇṇanā想我论注释

§417

417.‘‘Gāmasūkaro’’ti iminā vanasūkaramapaneti. Evañhi upamāvacanaṃ sūpapannaṃ hotīti. Desanāya saṇhabhāvena sārambhamakkhaissādimalavisodhanato sutamayañāṇaṃ nhāpitaṃ viya, sukhumabhāvena anuvilittaṃ viya, tilakkhaṇabbhāhatatāya kuṇḍalādyālaṅkāravibhūsitaṃ viya ca hoti. Tadanupavisato ñāṇassa, tathābhāvā taṃsamaṅgino ca puggalassa tathābhāvāpatti, nirodhakathāya nivedanañcassa sirisayane pavesanasadisanti āha ‘‘saṇhasukhuma…pe… ārāpitopī’’ti. Tatthāti tissaṃ nirodhakathāyaṃ. Mandabuddhitāya sukhaṃ na vindanto alabhanto, ajānanto vā. Malavidūsitatāya gūthaṭṭhānasadisaṃ. Attano laddhinti attadiṭṭhiṃ. Anumatiṃ gahetvāti anuññaṃ gahetvā ‘‘ediso me attā’’ti anujānāpetvā, attano laddhiyaṃ patiṭṭhāpetvāti vuttaṃ hoti.

“村野野猪”者，此处用以比喻野猪。正因为此，称为比喻语，谓如被捕获的猪。以说法的和合、为众生除去烦恼污秽，听闻之智恰似被浸染；其形态如丝丝细软绒毛滋润展开，又如饰有盘绕发环等装饰；就坐于彼处之智慧，以及其状况，犹如同类者；在灭除之论述和解释中，如同头枕着枕头而入座者所说“像和合细软……”等语。此处是针对灭除论述的说法。愚痴者因不易获得、未能得到且不明白而苦恼；轻慢污秽之处如埋没在污泥之地。此愚见者自认为得已，形成我见，得许可后以“这也是我的自我”而确认，并据此建立自我基础，此即所述。

Pāḷiyaṃ kaṃ panāti oḷāriko, manomayo, arūpīti tiṇṇaṃ attavādānaṃ vasena tividhesu attānesu kataraṃ attānaṃ paccesīti attho. ‘‘Desanāya sukusalo’’ti iminā ‘‘avassaṃ me bhagavā laddhiṃ viddhaṃsessatī’’ti tassa manasikāraṃ dasseti. Pariharantoti viddhaṃsanato apanento, arūpī attāti attano laddhiṃ nigūhantoti adhippāyo. Pāḷiyaṃ ‘‘oḷārikaṃ kho’’tiādimhi paribbājakavacane ayamadhippāyo – yasmā catusantatirūpappabandhaṃ ekattavasena gahetvā rūpībhāvato ‘‘oḷāriko attā’’ti pacceti attavādī, annapānopaṭṭhānatañcassa parikappetvā ‘‘sassato’’ti maññati, rūpībhāvato eva ca saññāya aññattaṃ ñāyāgatameva, yaṃ vedavādino ‘‘annamayo, pānamayo’’ti ca dvidhā voharanti, tasmā paribbājako taṃ attavādimataṃ attānaṃ sandhāya ‘‘oḷārikaṃ kho’’tiādimāhāti.

巴利语中“oḷārika”义为“粗糙者、心造者、无形之体”，乃三种自我论见依据之一，谓三种自我以何为依？此指“善说者”的说法，意指“世尊为我所成就，能得成就”。所谓“摒弃”即弃之于成就，由于无形自我隐蔽自我之成就，则有此说。巴利语“oḷārikaṃ kho”为游方者语句，此语指出——因全面摄取四圣谛之色相，从色相层面断定“粗糙之自我”，即自我执于色及食饮而认定其为“常在”，仅依色相的认知是有限及最浅层的，迷处即是正见者所持。如感官论人则分为“食色者、饮色者”两类，此故游方者针对该自我见，以“粗糙”语称呼自我所在。

‘‘Oḷāriko ca hi te poṭṭhapāda attā abhavissā’’tiādimhi bhagavato vacane cāyamadhippāyo – yadi attā rūpī bhaveyya, evaṃ sati rūpaṃ attā siyā, na ca saññī saññāya arūpabhāvato, rūpadhammānañca asañjānanasabhāvattā. Rūpī ca samāno yadi tava matena nicco, saññā ca aparāparaṃ pavattanato tattha tattha bhijjatīti bhedasabbhāvato aniccā , evampi ‘‘aññā saññā, añño attā’’ti saññāya abhāvato acetanova attā hoti, tasmā esa attā na kammassa kārako, na ca phalassa upabhuñjanakoti āpannamevāti imaṃ dosaṃ dassento bhagavā ‘‘oḷāriko cā’’tiādimāhāti. Tatthāti ‘‘rūpī attā’’ti vāde. Paccāgacchatoti sesakiriyāpekkhāya kammattheyeva upayogavacanaṃ, paccāgacchatoti ca paccāgacchantassa, jānantassa, paṭicca vādena pavattassāti vā attho. ‘‘Aññā ca saññā uppajjati, aññā ca saññā nirujjhantī’’ti kasmā vuttaṃ, nanu uppādapubbako nirodho, na ca uppannaṃ anirujjhanakaṃ nāma atthīti codanaṃ sodhetuṃ ‘‘catunnaṃ khandhāna’’ntiādi vuttaṃ. Satipi nesaṃ ekālambaṇavatthukabhāve uppādanirodhādhikārattā ekuppādanirodhabhāvova vutto. Aparāparanti poṅkhānupoṅkha.

“粗糙的确是你那立定之自我基础”，在世尊语中此言，有此观念——假设自我为色相者，则该色即为自我，而非以识为自我，鉴于色法本质无常，识法亦依次流转产生，于是“他识”起时，“彼识”灭，因无我，故“他我互变”之见生。正是基于此，识为非自我，谓识于识法不成立而如无意识者为我故。佛即揭示此错误见，“粗糙之色自我”观点非因果之主，亦非果报之享受者，强白色相为自我，乃陷于分别执著。此处“粗糙”一词用作整体活动期待，即作用场所，与返回流转有关，谓有作用即有因果。至于“他识生起、他识灭除”为何说？乃因起前灭、非已起而不灭，此理要为断疑，故称“四蕴”为证——彼处一切依止对象俱具起与灭，应证此理。进一步推展，即分辨相续时之彼此生灭循环。

§418-420

418-420. Pāḷiyaṃ manomayanti jhānamanaso vasena manomayaṃ. Yo hi bāhirapaccayanirapekkho, so manasāva nibbattoti manomayo. Rūpaloke nibbattasarīraṃ sandhāya vadati. Yaṃ vedavādino ‘‘ānandamayo , viññāṇamayo’’ti ca dvidhā voharanti. Tatrāpīti ‘‘manomayo attā’’ti vādepi. Dose dinneti ‘‘aññāva saññā bhavissatī’’tiādinā dose dinne attano laddhiṃyeva vadanto ‘‘arūpiṃ kho’’tiādimāhāti sambandho. Idhāpi purimavāde vuttanayena ‘‘yadi attā manomayo sabbaṅgapaccaṅgī ahīnindriyo bhaveyya, evaṃ sati rūpaṃ attā siyā, na ca saññī saññāya arūpabhāvato’’tiādi sabbaṃ dosadassanaṃ veditabbaṃ. Tamatthañhi dassento bhagavā ‘‘manomayo ca hi te poṭṭhapādā’’tiādimavoca. Kasmā panāyaṃ paribbājako paṭhamaṃ oḷārikaṃ attānaṃ paṭijānitvā taṃ laddhiṃ vissajjetvā puna manomayaṃ attānaṃ paṭijānāti? Tampi vissajjitvā puna arūpiṃ attānaṃ paṭijānātīti? Kāmañcettha kāraṇaṃ ‘‘tato so arūpī attāti evaṃladdhiko samānopi…pe… ādimāhā’’ti heṭṭhā vuttameva, tathāpi ime titthiyā nāma anavaṭṭhitacittā thusarāsimhi nikhātakhāṇuko viya cañcalāti kāraṇantarampi dassetuṃ ‘‘yathā nāmā’’tiādi vuttaṃ. Saññā nappatiṭṭhātīti ārammaṇe sañjānanavasena saññā na patiṭṭhāti, ārammaṇe saññaṃ na karotīti vuttaṃ hoti. Saññāpatiṭṭhānakāleti etthāpi ayaṃ nayo.

418-420节。巴利“manomaya”意为“由心所造”。谓依心而生，乃外缘未作用者之心所作，识生由心。对色界身体现象亦依法而论。闻者中常谓“由受生，由识生”两类，此为由心所造自我之论。若赋罪责说“尚有他识将生”，因而论及“无形自我”，自我成就之事亦如是言，谓“非色自我”。此处仍援前文断言“假定自我是由心所组成，乃一形身缺少六根者”，正是此故，虽色身为自我，心识无我见仍是前文之弊。故佛言“你所立粗糙之基础也。”何以游方者初已摈弃粗糙色自我，而后再认定无形自我？其后舍弃无形自我而再认粗糙色自我？如此反复，乃执持无常心动及动乱心性之辩难处，是因。又说“名称不成立”，谓因缘生起中缓存对象，名虽缘起但非自身固定所在，故名称无自性。相对之界不可生相，无有确立，故名为不存在自体之说。

Tatrāpīti ‘‘arūpī attā’’ti vādepi. Saññāyāti pakatisaññāya, evaṃ bhadantadhammapālattherena (dī. ni. ṭī. 1.418-420) vuttaṃ. Aññasmiṃ titthāyatane uppādanirodhanti hi sambandho. Tena vedikānaṃ matena nānakkhaṇe uppannāya nānārammaṇāya saññāya uppādanirodhamicchatīti dasseti. Keci pana ‘‘ācariyasaññāyā’’ti paṭhanti, tadayuttaṃ atthassa viruddhattā, therena ca anuddhaṭattā. Aparāparaṃ pavattāya saññāya uppādavayadassanato uppādanirodhaṃ icchati. Tathāpi ‘‘saññā saññā’’ti pavattasamaññaṃ ‘‘attā’’ti gahetvā tassa avicchedaṃ parikappento sassataṃ maññati. Tenāha ‘‘attānaṃ pana sassataṃ maññatī’’ti. Tasmāti aparāparaṃ pavattasaññāya nāmamattena sassataṃ maññanato. Saññāya uppādanirodhamatte aṭṭhatvā taduttari sassataggāhassa gahaṇato dosaṃ dassetīti adhippāyo. Tathevāti yathā ‘‘rūpī attā, manomayo attā’’ti ca vādadvaye attano asaññatā, evañcassa ‘‘acetanatā’’tiādidosappasaṅgo dunnivāro , tatheva imasmiṃ vādepīti attho. Micchādassanenāti attadiṭṭhisaṅkhātena micchābhinivesena. Abhibhūtattāti anādikālabhāvitabhāvena ajjhotthaṭattā, nivāritañāṇacārattāti vuttaṃ hoti. Yena santatighanena, samūhaghanena ca vañcito bālo pabandhavasena pavattamānaṃ dhammasamūhaṃ micchāgāhavasena ‘‘attā’’ti ca ‘‘nicco’’ti ca abhinivissa voharati, taṃ ekattasaññitaṃ santatighanaṃ, samūhaghanañca vinibhujja yāthāvato jānanaṃ ghanavinibbhogo, so ca sabbena sabbaṃ titthiyānaṃ natthi. Tasmā ayampi paribbājako tādisassa ñāṇaparipākassa abhāvato vuccamānampi nānattaṃ nāññāsīti āha ‘‘taṃ nānattaṃ ajānanto’’ti. Saññā nāmāyaṃ nānārammaṇā nānākkhaṇe uppajjati, veti cāti vedikānaṃ mataṃ. Saññāya uppādanirodhaṃ passantopi saññāmayaṃ saññābhūtaṃ attānaṃ parikappetvā yathāvuttaghanavinibbhogābhāvato niccameva katvā diṭṭhimaññanāya maññati. Tathābhūtassa ca tassa saṇhasukhumaparamagambhīradhammatā na ñāyatevāti idaṃ kāraṇaṃ passantena bhagavatā ‘‘dujjānaṃ kho’’tiādi vuttanti dassento ‘‘athassa bhagavā’’tiādimāha.

此处例如‘非色自我’这一论说也是如此。所谓‘识’即特指对所缘境界的识知，正如尊者法护长老在《长部尼柯耶》注解中所述，其他外道亦论及诸处的生灭，显示其关联。依此观念，色根所缘于不同时间所生的各异色相之识，具有生灭关联，显现欲达成生灭断灭之意。然有些人读为‘师长识’者，此义与正理相违，亦为长老所驳斥。识因相继不断而循环变化，欲示生灭之界限。然而即使识循环流转，仍误认为“自我”不灭，执着其不灭性。因此注解云：“彼以‘自我’恒常不坏而错念。”由此可见，因识产生的相续变迁，执“名与相”为不坏常存，致生执著。在仅止于识之生灭断灭之境界上，若超越该层级而执持永恒不异，则生起烦恼。正如对“色之自我”“心所造之自我”两者辩论中，也因其无识断灭难以破除烦恼之缘故，而意义相当。错误见即因错误深根见解生起托持。所谓“被迷蔽”，是指因无始以来未得根除的烦恼烦乱。识以不断坚固、集中聚合之状态束缚愚痴之人，使之误执为“我”“常存”，这种执持如密集聚合的网络所缠绕，其障碍极重，实有难断之处，故而在此学派中无般若之智慧。尊者因此称之为“愚昧者”等，显示此理。识所谓即色色相于不同时间依所缘境界生起之识知，正是感知所缘境界的见解，这为各派所共持。即便能观识之生灭，因误执此识所摄之“我”见，仍陷执著常恒之迷见，缘此世尊称“难于认识者”等，示其根本障难，如实彰显尊者的教诲。

Diṭṭhiādīsu ‘‘evameta’’nti dassanaṃ abhinivisanaṃ diṭṭhi. Tassā eva pubbabhāgabhūtaṃ ‘‘evameta’’nti nijjhānavasena khamanaṃ khanti. Tathā rocanaṃ ruci.‘‘Aññathāyevā’’tiādi tesaṃ diṭṭhiādīnaṃ vibhajja dassanaṃ. Tattha aññathāyevāti yathā ariyavinaye antadvayaṃ anupagamma majjhimapaṭipadāvasena dassanaṃ hoti, tato aññathāyeva. Aññadevāti yaṃ paramatthato vijjati khandhāyatanādi, tassa cāpi aniccatādi, tato aññadeva paramatthato avijjamānaṃ attasassatādikaṃ tayā khamate ceva ruccate cāti attho. Ābhuso yuñjanaṃ āyogo. Tena vuttaṃ ‘‘yuttapayuttatā’’ti. Paṭipattiyāti paramattacintanādiparibbājakapaṭipattiyā. Ācariyassa bhāvo ācariyakaṃ, yathā tathā ovādānusāsanaṃ, tadassatthīti ācariyako yathā ‘‘saddho’’ti āha ‘‘aññatthā’’tiādi. Aññasmiṃ titthāyatane tava ācariyabhāvo atthīti yojanā. ‘‘Tenā’’tiādi saha yojanāya yathāvākyaṃ dassanaṃ. ‘‘Ayaṃ paramattho, ayaṃ sammutī’’ti imassa vibhāgassa dubbibhāgattā dujjānaṃ etaṃ nānattaṃ. ‘‘Yajjetaṃ dujjānaṃ tāva tiṭṭhatu, aññaṃ panatthaṃ bhagavantaṃ pucchāmī’’ti cintetvā tathā paṭipannataṃ dassetuṃ ‘‘atha paribbājako’’tiādi vuttaṃ. Añño vā saññātoti saññāsabhāvato aññasabhāvo vā attā hotūti attho. Adhunā pana ‘‘aññā vā saññā’’ti pāṭho dissati. Assāti attano.

在“见”等诸法中，所谓“如是法”之显现乃错误观身心错解之见。此见本质为根本部分，依此根本因缘，苦灭与忍耐得以生起。因喜乐趣向等心之趣，故称“如是”。“他别不同”等词语为分别显说各类见解之异。譬如针对圣戒，若未达中道修正之路，则此见以非二者之中道为主。所谓“他别不同”即对色、受、想、行、识等所缘法之无常分别。由此差别，在根本层面，有真如、无常等希望，再生常恒自性识等“他别不同”见亦成迷惑者。所谓“参枳”乃不同真理纠葛连接之义。修行行其路者，乃依正智等技术修习之意。师长之事理即尊师教诲，如“持信”等法，为表其教诲义。若他学派持其师称为“师长事”，则其意义有连结。由此教义提示“真实法”、“约定法”二者分别，揭示两难之中理。若愚人执迷，愿其“愚者存留”，如是思维，显现行持之状，故言“之后游方者”等。另一说则是“它见”，言见识、见解之异。今日版本中已见“他见”词句，“我见”之义也隐含其中。“我”指自我、己身。

Lokīyati dissati, patiṭṭhahati vā 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) nayapavattaṃ diṭṭhigataṃ. Na hesa diṭṭhābhiniveso diṭṭhadhammikādiatthanissito tadasaṃvattanato. Yo hi taṃ saṃvattanako, so ‘‘taṃ nissito’’ti vattabbataṃ labheyya yathā taṃ puññañāṇasambhāro. Eteneva nayena na dhammanissitatāpi saṃvaṇṇetabbā. Brahmacariyassa ādi ādibrahmacariyaṃ, tadeva ādibrahmacariyakaṃ yathā ‘‘vinayo eva venayiko’’ti (pārā. aṭṭha. 8). Tenāha ‘‘sikkhattayasaṅkhātassā’’tiādi. Sabbampi vākyaṃ antogadhāvadhāraṇaṃ tassa avadhāraṇaphalattāti vuttaṃ ‘‘ādimatta’’nti. Tadidha adhisīlasikkhāva. Sā hi sikkhattayasaṅgahite sāsanabrahmacariye ādibhūtā, na aññattha viya ājīvaṭṭhamakādi ādibrahmacariyakanti dasseti ‘‘adhisīlasikkhāmatta’’nti iminā. Nibbindanatthāyāti ukkaṇṭhitabhāvāya. ‘‘Abhijānanāyāti ñātapariññāvasena abhijānanatthāya. Sambujjhanatthāyāti tīraṇapahānapariññāvasena sambodhanatthāyā’’ti vadanti. Apica abhijānanāyāti abhiññāpaññāvasena jānanāya. Taṃ pana vaṭṭassa paccakkhakaraṇameva hotīti āha ‘‘paccakkhakiriyāyā’’ti. Sambujjhanatthāyāti pariññābhisamayavasena paṭivedhatthāya. Diṭṭhābhinivesassa saṃsāravaṭṭe nibbidāvirāganirodhupasamāsaṃvattanaṃ vaṭṭantogadhattā, tassa vaṭṭasambandhanato ca. Tathā abhiññāsambodhanibbānāsaṃvattanañca daṭṭhabbaṃ.

世俗者视为、立为此中善恶业及其果报之所在，此即“世间”“我”之观念。此“我”为因缘所成，是意欲者、觉知者。所谓“已见”意指以此观点为根基的执着见解，正如《长部尼柯耶》等中记载，此观点不以错误固执或法相执持为所染着。若依执持而生，自谓“依止”者，即起于诸善根知识的积集。此种观点虽非法所执持，亦非纯粹法所依。就初学戒行而言，其始为戒学者，此亦谓之“习赋”等。全句合成，即“戒学者集众戒学法”等义。此教义强调戒为戒学资粮，并非由他法作意指戒学本质，故称之为“仅戒道学”。“生厌其理”即谓对烦恼生出厌弃情绪。所谓“知晓”则是内亲族智慧之知，借以了知烦恼无常而断除之。所谓“觉照”即智慧开显，是彻底弃断烦恼之因。而“亦知”意指由内在实证智慧出缘，故令人知此理。此由本身行为所显，称为“业果行动”。所谓“觉知”即精进观察，实证慧眼。对于有见执着烦恼的生灭流转循环者，由此厌离而除断之，达成止息境界。如此者由证得智慧及契证涅槃能到达殊胜境界，涅槃得以证现。

Kāmaṃ taṇhāpi dukkhasabhāvā eva, tassā pana samudayabhāvena visuṃ gahitattā ‘‘taṇhaṃ ṭhapetvā’’ti vuttaṃ. Pabhāvanatoti uppādanato. Dukkhaṃ pabhāventīpi taṇhā avijjādipaccayantarasahitā eva pabhāveti, na kevalāti āha ‘‘sappaccayā’’ti. Appavattīti appavattinimittaṃ. Na pavattanti ettha dukkhasamudayā, etasmiṃ vā adhigateti hi appavatti. Dukkhanirodhaṃ nibbānaṃ gacchati, tadatthañca sā paṭipajjitabbāti dukkhanirodhagāminipaṭipadā. Maggapātubhāvoti maggasamuppādo. Phalasacchikiriyāti phalassādhigamavasena paccakkhakaraṇaṃ. Taṃ ākāranti taṃ tuṇhībhāvasaṅkhātaṃ gamanaliṅga ārocento viya, na pana abhimukhaṃ āroceti.

欲之渴爱本质为苦，因其生所起故，乃有“摧毁渴爱”的方法。谓渴爱由于生起而构成烦恼，故须以正知智慧内证摧毁。而“烦恼摧毁”是指渴爱与无明依存共起，因而烦恼得以摧毁，而非单独消失。“渐退”谓烦恼生起减少，因而烦恼不断增长已止。此处不言苦的生起全然断灭，而是证明苦苦生起之局部彻底克服。苦之灭故谓涅槃，是故当修行通达断灭苦集之道。所谓“道显现”，指道理得现前通达。所谓“果实确证”，指得证涅槃妙果，确认正知。此意指虽根本烦恼暂未除灭，但其根本断灭之征兆已经显现，标志着进入正道。

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421. Samantato niggaṇhanavasena todanaṃ vijjhanaṃ sannitodakaṃ. Manogaṇādīnaṃ visesanassa napuṃsakaliṅgena niddiṭṭhattā ‘‘vācāya sannitodakenā’’ti vuttaṃ. Tenāha ‘‘vacanapatodakenā’’ti. Atha vā ‘‘vācāyā’’ti idaṃ ‘‘sannitodakenā’’ti ettha karaṇavacanaṃ daṭṭhabbaṃ. ‘‘Vacanapatodakenā’’ti hi vacanena patodakenāti attho, ‘‘vācāyā’’ti vā sambandhe sāmivacanaṃ. Vācāya sannitodanakiriyāya sajjhabbharitamakaṃsūti yojetabbaṃ. ‘‘Sajjhabbharita’’nti etassa ‘‘saṃ adhi abhi aribha’’nti padacchedo, samantato bhusaṃ aritanti attho, satamattehi tuttakehi viya vividhehi paribbājakavācātodanehi tudiṃ sūti vuttaṃ hoti. Tathā hi vuttaṃ ‘‘upari vijjhiṃsū’’ti. Sabhāvato vijjamānanti paramatthasabhāvato upalabbhamānaṃ, na pakatiādi viya anupalabbhamānaṃ. Tacchanti saccaṃ. Tathanti aviparītaṃ. Atthato vevacanameva taṃ padattayaṃ. Navalokuttaradhammesūti visaye bhummaṃ, te dhamme visayaṃ katvā. Ṭhitasabhāvanti avaṭṭhitasabhāvaṃ, taduppādakanti attho. Lokuttaradhammaniyāmaniyatanti lokuttaradhammasampāpananiyāmena niyataṃ. Idāni pana ‘‘lokuttaradhammaniyāmata’’nti pāṭho, so na porāṇo ācariyena anuddhaṭattā. Kasmā panesā paṭipadā dhammaṭṭhitatā dhammaniyāmatāti āha ‘‘buddhānañhī’’tiādi. Sāti paṭipadā. Edisāti ‘‘dhammaṭṭhitata’’ntiādinā vuttappakārā.

421. 欲除烦恼之警语，譬如净水般清澈而具足破惑力。因心及其诸根能分别境界，非阳刚性者，以此智慧净水比喻口语之清洗。故称“语净水”，此处是谓口语清净之义。又称为“语句净水”，此为语气之受格，应见其用法。此处“语净水”指口中所发之净语行，使心得调伏。所谓“净浣”指此乃彻底清洁，如同用力清刷一般，能逐渐去除因杂乱言辞而累积的烦恼浊气。又有如“扬起浣净”之意喻如清水波浪，此乃排除烦恼杂染之喻。正如所说“乃上物净水”，指此乃真正纯净智慧之显现。智慧本性真相显露，绝非虚幻无法觉察之物。此实为史无前例之教义。故依理应明了其所在境界。法义变化无碍，真义明显不违。此义在字面上也可解读，但须依上下文综合领会。此处有关北方诸法，已涵盖诸义。所谓“立固恒常”指法界真实之常住，自天地远时即具足永续性。所谓“生成本缘”，指法出现之因缘条件，即普遍法则所使然。今遇“出世法则”一词，乃非上古经典原文，非长老传授所授。为何有所谓“诸佛教法”的此番说法，特因佛所传法之究竟根本。此乃修行之路径固然存在。今言“修行之安稳”，即依此法修持之稳固。昔日教法乃真正由佛陀亲口传授。故今日教法及其修持，实为正法所在。

Cittahatthisāriputtapoṭṭhapādavatthuvaṇṇanā吉德象沙利子布德巴达事缘注释

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422. Hatthiṃ sāreti dametīti hatthisārī, hatthācariyo. Sukhumesu atthantaresūti khandhāyatanādīsu sukhumañāṇagocaresu dhammesu. Abhidhammiko kiresa. Kusaloti pubbepi buddhasāsane kataparicayatāya cheko. Tādise citteti gihibhāvacitte. Itaro pana taṃ sutvāva na vibbhami, pabbajjāyameva abhiramīti adhippāyo. Gihibhāve ānisaṃsakathāya kathitattāti ettha sīlavantassa bhikkhuno tathā kathanena vibbhamane niyojitattā idāni sayampi sīlavā eva hutvā cha vāre vibbhamīti adhippāyo gahetabbo. Kammasarikkhakena hi kammaphalena bhavitabbaṃ. Kathentānanti anādare sāmivacanaṃ. Mahāsāvakassa kathiteti mahāsāvakabhūtena mahākoṭṭhikattherena apasādanavasena kathite, kathananimittaṃ patiṭṭhaṃ laddhuṃ asakkontoti attho. ‘‘Vibbhamitvā gihī jāto’’ti idaṃ sattamavāramiva vuttaṃ. Dhammapadaṭṭhakathāyaṃ (dha. pa. aṭṭha. 1.3 cittahatthattheravatthu) pana kudālapaṇḍitajātake (jā. aṭṭha. 1.1.7 kuddālajātakavaṇṇanā) ca chakkhattumeva vibbhamanavāro vutto. Gihisahāyakoti gihikāle sahāyako. Apasakkantopi nāmāti api nāma apasakkanto, gārayhavacanametaṃ. Pabbajituṃ vaṭṭatīti pabbajjā vaṭṭati.

422. 训象伏象之意旨在教化。象形师即象的引导者。所谓“微妙差别”，指于色、受、想、行、识五蕴及六入处中，诸法微细不显之界面。此为阿毗达摩德论所述分类。所谓善法，乃佛陀所教导之善业。此为善之法义之识别者。此心义谓凡夫心所，依其情境复生。另者闻此义不迷惑，唯入沙弥戒道而生欢喜，实为好事。即对于具足戒行清净德行的比库而言，心易彰显。此处释义特指戒律之清净实践证量。以此谓善比库，则应视为真正具戒之出家比库。因由此方能证得功德与善果。若无敬重倾听，显为轻慢。尊者为大弟子即玛哈果提德长老说法用语“轻慢”，意指以委婉方式示正面批评。此乃第七次重申教化语气。佛音注解誉其重申示教之义。此处“唯证戒清净”，谓内心清净恒常，戒法圆满无缺。佛陀注解说此即戒行之基础。故称“以戒行集”，为建立戒律基础。此解释为戒行修持者所应遵守之法基。欲出家应遵戒律行为之修持步骤，称为“出家道途”。

§423

423.Paññācakkhunonatthitāyāti suvuttaduruttasamavisamadassanasamatthassa paññācakkhuno abhāvena. Yādisena cakkhunā so ‘‘cakkhumā’’ti vutto, taṃ dassetuṃ ‘‘subhāsitā’’tiādi vuttaṃ. Ayaṃ aṭṭhakathāto aparo nayo – ekaṃsikāti ekantikā, nibbānavahabhāvena nicchitāti vuttaṃ hoti. Paññattāti vavatthapitā. Na ekaṃsikāti na ekantikā nibbānāvahabhāvena nicchitā vaṭṭantogadhabhāvatoti adhippāyo. Ayamattho hi ‘‘kasmā cete poṭṭhapāda mayā ekaṃsikā dhammā desitā paññattā, ete poṭṭhapāda atthasaṃhitā…pe… nibbānāya saṃvattantī’’tiādisuttapadehi saṃsandati sametīti.

423.“五明眼”者，谓智慧明察之眼未得用故。此云“清晰明了且不明了等观察”之意，因明眼消失而无。所说“由如是眼故称‘明眼者’，为显示其义故称‘善说者’等”，此注疏有别法，谓“一向”为“单一”，以涅槃本质确定说。“规定”为“阐明说明”。非“一向”非“单一”，谓非以涅槃本质确定，乃是概括阐释之意。其义与“何故今为单一法宣说？这些说法合义……涅槃之所归”等经文相应，故合而说之也。

Ekaṃsikadhammavaṇṇanā决定法之注解

§425

425.‘‘Kasmā ārabhī’’ti kāraṇaṃ pucchitvā ‘‘aniyyānikabhāvadassanattha’’nti payojanaṃ vissajjitaṃ. Phale hi siddhe hetupi siddho hotīti, ayaṃ ācariyamati (dī. ni. ṭī. 1.425) apare pana ‘‘edisesu atthasaddo kāraṇe vattati, hetvatthe ca paccattavacanaṃ, tasmā aniyyānikabhāvadassananti ettha aniyyānikabhāvadassanakāraṇā’’ti atthamicchanti. Paññāpitaniṭṭhāyāti paveditavimuttimaggassa. Vaṭṭadukkhapariyosānaṃ gacchati etāyāti niṭṭhāti hi vimutti vuttā ‘‘goṭṭhā paṭṭhitagāvo’’ti (ma. ni. 1.156) mahāsīhanādasuttapade viya ṭhā-saddassa gatiatthe pavattanato. Niṭṭhāmaggo ca idha uttarapadalopena ‘‘niṭṭhā’’ti adhippeto. Tasseva hi niyyānikatā, aniyyānikatā ca vuccati, na niṭṭhāya. Niyyātīti niyyānikā ya-kārassa ka-kāraṃ katvā. Anīyasaddo hi bahulaṃ kattutthābhidhāyako, na niyyānikā aniyyānikā, tassā bhāvo tathā. Niyyānaṃ vā niggamanaṃ nissaraṇaṃ, vaṭṭadukkhassa vūpasamoti attho, niyyānameva niyyānikaṃ, na niyyānikaṃ aniyyānikaṃ, so eva bhāvo sabhāvo aniyyānikabhāvo, tassa dassanatthanti yojetabbaṃ.

425.“何故开示？”问因，故舍“非因缘显现之义”为用途。果已成，因亦成，此为师言。然他处以“在依处义辞为因，及因义有对语，故称非因缘显现”，此义有误。所谓“智慧究竟”为觉悟解脱之道。所谓“环苦终结而至此”即解脱，喻如牧牛人斩断群牛，象征止息烦恼。此经文后加“终结”一词，谓“终结”即因缘，故称因与非因缘，非以解脱为终结。因缘者，谓归因，举例作者。对语乃多用施事，非因缘，为其己性。因而此处因义不当以“因缘”论，非“终结”为因。赖此方能说明因果。智者皆否其“此路非因果之正道”，谓因缘无穷无尽，解脱道非依终结，故称非因缘显现，通篇如此。

‘‘Sabbe hī’’tiādi tadatthavivaraṇaṃ. Amataṃ nibbānaṃ niṭṭhamiti paññapeti yathāti sambandho. Lokathūpikādivasena niṭṭhaṃ paññapentīti ‘‘nibbānaṃ nibbāna’’nti vacanasāmaññamattaṃ gahetvā tathā paññapenti. Lokathūpikā nāma brahmabhūmi vuccati lokassa thūpikasadisatāparikappanena. Keci pana ‘‘nevasaññānāsaññāyatanabhūmiṃ lokathūpikā’’ti vadanti, tadayuttaṃ aṭṭhakathāsu tathā avacanato. Ādisaddena cettha ‘‘añño puriso, aññā pakatī’’ti pakatipurisantarāvabodho mokkho, buddhiādiguṇavinimuttassa attano asakattani avaṭṭhānaṃ mokkho, kāyavipattikati jātibandhānaṃ apavajjanavasena appavatto mokkho, parena purisena palokatā mokkho, taṃsamīpatā mokkho, taṃsamāyogo mokkhoti evamādīnaṃ saṅgaho daṭṭhabbo. Tasmiṃ tasmiñhi samaye niṭṭhaṃ apaññapento nāma natthi. Brāhmaṇānaṃ paṭhamajjhānabrahmaloko niṭṭhā. Tattha hi nesaṃ niccābhiniveso yathā taṃ bakassa brahmuno, (ma. ni. 1.501) vekhanasāditāpasānaṃ ābhassarā, sañcayādiparibbājakānaṃ subhakiṇhā, ājīvakānaṃ ‘‘anantamānaso’’ti parikappito asaññībhavo. Imasmiṃ pana sāsane arahattaṃ niṭṭhā, sabbepi cete diṭṭhivasena brahmalokādīni arahattamaññanāya ‘‘nibbānaṃ nibbāna’’nti vacanasāmaññamattaṃ gahetvā tathā paññapenti, na pana paramatthato nesaṃsamaye nibbānapaññāpanassa labbhanatoti āha ‘‘sā ca na niyyānikā’’tiādi. Yathāpaññattāti yena yena pakārena paññattā, paññattappakārā hutvāti attho. Na niyyātīti ‘‘yenākārena niṭṭhā pāpuṇīyatī’’ti tehi paveditā, tenākārena tassā apattabbatāya na niyyāti. Paṇḍitehi paṭikkhittāti ‘‘nāyaṃ niṭṭhā paṭipadā vaṭṭassa anatikkamanato’’ti buddhādīhi paṇḍitehi paṭikkhittā. Nivattatīti paṭikkhepakāraṇavacanaṃ, yasmā tehi paññattā niṭṭhā paṭipadā na niyyāti na gacchati, aññadatthu taṃsamaṅginaṃ puggalaṃ saṃsāre eva paribbhamāpentī nivattati, tasmā paṇḍitehi paṭikkhittāti attho. Tanti aniyyānikabhāvaṃ.

“一切恶”等文之义释。谓不灭涅槃为究竟。拨乱反正以通俗说辞“往生天等即灭”，非究竟涅槃说。所谓“天塔处”乃以塔喻天界。又有人说“无意识与非意识界为天塔”，此义依注疏言是。起首语“他人、他识”等，谓他知见断，智慧超脱，自身无缠绕而断除世结为解脱，乃解脱根本。故他解脱为解脱根本，自己如佛断除苦虑者，得解脱。不以他境断除称解脱，无此概念故说“乃非归因”。谓诸般约定以各种因称为说之方式。谓以方式得终极，非本质终焉故非归因。智者证其非归，用以证此路非终极道。因其行止返转，终不至悟，转来转去，在轮回中流转，故称非因缘显现。

Jānaṃ, passanti ca puthuvacanavipariyāyoti āha ‘‘jānantā passantā’’ti. Gacchantādisaddānañhi ‘‘yā pana bhikkhunī jānaṃ sabhikkhukaṃ ārāmaṃ anāpucchā paviseyyā’’tiādīsu (pāci. 1024) liṅgavasena vipariyāyo, jānantīti attho. ‘‘Yācaṃ adadamappiyo’’tiādīsu (pārā. 346; jā. 1.7.55) vibhattivasena, yācantassāti attho. Idha pana puthuvacanavasenāti veditabbaṃ. Padhānaṃ jānanaṃ nāma paccakkhato jānanaṃ tassa jeṭṭhabhāvato, dassanamappadhānaṃ tassa saṃsayānubandhattāti ayaṃ kamo vutto ‘‘jānaṃ passa’’nti. Tenettha jānanena dassanaṃ viseseti. Evañhi diṭṭhapubbāni kho tasmiṃ loke manussānaṃ sarīrasaṇṭhānādīnīti ekato adhippāyadassanaṃ sūpapannaṃ hoti. Ayañhetthādhippāyo ‘‘kiṃ tumhākaṃ ekantasukhe loke paccakkhato ñāṇadassanaṃ atthī’’ti. Jānanti vā tassa lokassa anumānavisayataṃ vuccati, passanti paccakkhato visayataṃ. Idaṃ vuttaṃ hoti ‘‘api tumhākaṃ loko paccakkhato ñāto, udāhu anumānato’’ti.

谓“知道观见”是通用语逆转，谓“知见者”。谓“行者行至精进”，又称“乞求不悦”等时分解名，谓乞求者。此地“通用语逆转”为义。主要“了解”乃自知，自觉现前，无疑。为此称“知见”。于此世间众生身体五蕴等唯此为根本证。此为所依道理。“为何世上唯有你们直接知见？”慨叹。谓“你们知道世上直觉知识”，此乃推测说也。

Yasmā pana loke paccakkhabhūto attho indriyagocarabhāvena pākaṭo, tasmā pākaṭena atthena adhippāyaṃ dassetuṃ ‘‘diṭṭhapubbānī’’tiādi vuttaṃ. Diṭṭhapadena vā dassanaṃ, tadanugatañca jānanaṃ gahetvā tadubhayeneva atthena adhippāyaṃ vibhāvetuṃ evaṃ vuttantipi daṭṭhabbaṃ. Diṭṭhapubbānīti hi dassanena, tadanugatena ca ñāṇena gahitapubbānīti attho. Evañca katvā ‘‘sarīrasaṇṭhānādīnī’’ti samariyādavacanaṃ samatthitaṃ hoti. ‘‘Appāṭihīrakata’’nti ayaṃ anunāsikalopaniddesoti āha ‘‘appāṭihīrakaṃ ta’’nti. Taṃ vacanaṃ appāṭihīrakaṃ sampajjatīti sambandho. Appāṭihīrapade anunāsikalopo, ‘‘kata’’nti ca ekaṃ padanti keci, tadayuttaṃ samāsasambhavato, anunāsikalopassa ca avattabbattā. Evamettha vaṇṇayanti – paṭipakkhaharaṇato paṭihāriyaṃ, tadeva pāṭihāriyaṃ. Attanā uttaravirahitavacanaṃ. Pāṭihāriyamevettha ‘‘pāṭihīraka’’nti vuttaṃ parehi vuccamānauttarehi sauttarattā, na pāṭihīrakanti appāṭihīrakaṃ. Virahattho cettha a-saddo. Tenāha ‘‘paṭiharaṇavirahita’’nti. Sauttarañhi vacanaṃ tena uttaravacanena paṭiharīyati viparivattīyati, tasmā uttaravacanaṃ paṭiharaṇaṃ nāma, tato virahitanti attho. Tasmā eva niyyānassa paṭiharaṇamaggassa abhāvato ‘‘aniyyānika’’nti vattabbataṃ labhati. Tena vuttaṃ ‘‘aniyyānika’’nti.

因于世上显露作用乃开示“往实见”等。以见先随知，统而开示，明二者合用而成依赖理。谓“以见和随见先悟”理。谓言“身体五蕴等”，语义成就。所谓“无障碍”，此为有作隐含指代。谓“不遮显露之义”，说“无障碍”之关系。谓“遮碍”有言，乃复否定，显为“遮为无”。由此以“应离遮障”理，故以“非遮碍”称之。此为释义，于语理为对抗辩难。自答“不带答答”，谓对答平和。谓“答为驳除”，他答反转，故答为驳除义。乃非因缘之由，故称非因缘显现。

§426

426.Vilāso itthilīḷā, yo ‘‘siṅgārabhāvajā kiriyā’’tipi vuccati. Ākappo kesabandhavatthaggahaṇādiākāraviseso, vesasaṃvidhānaṃ vā. Ādisaddena hāvādīnaṃ saṅgaho. Hāvāti hi cāturiyaṃ vuccati.

426.“奢华”为女之戏弄行为，谓“起于娇媚之事行动”。乃梳发结缚等形态之异，或换装之意。起首语集《吠陀》等文。谓集之意曰“吠陀”俱四部。

Tayoattapaṭilābhavaṇṇanā三种自体获得之注解

§428

428. Āhito ahaṃmāno etthāti attā, attabhāvoti āha ‘‘attabhāvapaṭilābho’’ti. Kathaṃ dassetīti vuttaṃ ‘‘oḷārikattabhāvapaṭilābhenā’’tiādi. Kāmabhavaṃ dasseti itarabhavadvayattabhāvato oḷārikattā. Rūpabhavaṃ dasseti jhānamanena nibbattaṃ hutvā rūpībhāvena upalabbhanato. Arūpabhavaṃ dasseti arūpībhāvena upalabbhanato. Saṃkilesikā dhammā nāma dvādasa akusalacittuppādā tadabhāve kassaci saṃkilesassa asambhavato. Vodāniyā dhammā nāma samathavipassanā tāsaṃ vasena sabbaso cittavodānassa sijjhanato.

428. 「自我受制」者，谓此在此，即为自体，称为「获得自体之境」。问如何表现，答曰「以如梦幻泡影之境表现」等。欲界之自体现于欲界与他界对立之存在者，显露如梦幻泡影。色界之自体现于禅定所息止之色相，因其色相缘故而显现。无色界之自体现于无色相，在其无色相因缘下所现。杂染法者，共十二项，乃不善心起之法；因其不存，此中无人生杂染法。烦恼性法者，即静虑与观之法，因其具足，心中烦恼渐灭乃致安宁定境具足。

§429

429. Paṭipakkhadhammānaṃ asamucchede sati na kadācipi anavajjadhammānaṃ vā pāripūrī, vepullaṃ vā sambhavati, samucchede pana sati sambhavatīti maggaphalapaññānameva gahaṇaṃ daṭṭhabbaṃ, tā hi sakiṃ paripuṇṇāpi aparihīnadhammattā paripuṇṇā eva bhavanti. Taruṇapītīti uppannamattā aladdhāsevanā dubbalapīti. Balavatuṭṭhīti punappunaṃ uppattiyā laddhāsevanā uparivisesādhigamassa paccayabhūtā thiratarā pīti. Idāni saṅkhepato piṇḍatthaṃ dassento ‘‘kiṃ vutta’’ntiādimāha . Tattha yaṃ vihāraṃ sayaṃ…pe… viharissatīti avocumhāti sambandho. Idaṃ vuttaṃ hoti – yaṃ vihāraṃ ‘‘saṃkilesikavodāniyadhammānaṃ pahānābhivuddhiniṭṭhaṃ paññāya pāripūrivepullabhūtaṃ imasmiṃyeva attabhāve aparappaccayena ñāṇena paccakkhato sampādetvā viharissatī’’ti kathayimhāti. Tatthāti tasmiṃ vihāre. Tassāti ovādakarassa bhikkhuno. Evaṃ viharatoti vuttappakārena viharaṇahetu, viharantassa vā. Tannimittaṃ pāmojjaṃ, pamodappabhavā pīti, tappaccayabhūtaṃ passaddhidvayaṃ, tathā sūpaṭṭhitā sati, ukkaṃsagatatāya uttamañāṇaṃ. Sukho ca vihāro bhavissatīti yojanā. Kāyacittapassaddhī hi ‘‘passaddhī’’ti vuttā, ayameva vā pāṭho. ‘‘Nāmakāyapassaddhī’’tipi paṭhanti, tadayuttameva passaddhidvayassa avinābhāvato. Kasmā panesa sukho vihāroti āha ‘‘sabbavihāresū’’tiādi, sabbesupi iriyāpathavihārādīsu santapaṇītatāya imasseva sukhattā ‘‘sukho vihāro’’ti vattabbataṃ arahatīti vuttaṃ hoti. Kathaṃ sukhoti vuttaṃ ‘‘upasanto paramamadhuro’’ti.

429. 关于修行逆缘法无穷尽，诚然，清净无瑕之法亦不至恒满且广大，然于无尽逆缘中，正见于道果中可见。即使完满而不可损坏之德，终究圆满存在。所谓「少年难行」为未得禅喜以致功业薄弱；「力强欢悦」则因禅喜反复发生及其条件成就，禅喜更坚固深厚。此略示整体意蕴，当问「所说为何」时，复以「未来自住」等表述为因缘。文中意为：于那住处，因断除杂染烦恼及烦恼性法增长而成熟智慧彻达，正是在此自我境界中因果明现而证得常住。此处释义为该住处、该比库之劝勉。如此修持，名为「修住」或「起住」；其所依缘由生喜悦，基于喜悦而生宁静双相，进而生起深入观照及胜慧。若修此，则住处安乐无忧。谓身心宁静者，即所谓宁静，此为此经之段。又有人称宁静为「名身安乐」，乃因其宁静双相不可违背而起。为何称安乐住？前文说各行对应诸入门行等皆苦痛烦恼，由此相反，以此住为乐，故称安乐。又问何为乐？答曰「止息极甜」也。

Paṭhamajjhāne paṭiladdhamatte hīnabhāvato pīti dubbalā pāmojjapakkhikā, subhāvite pana tasmiṃ paguṇe sā paṇītā balavabhāvato paripuṇṇakiccā pītīti vuttaṃ ‘‘paṭhamajjhāne pāmojjādayo chapi dhammā labbhantī’’ti. Pāmojjaṃ nivattatīti dubbalapītisaṅkhātaṃ pāmojjaṃ chasu dhammesu nivattati hāyati. Vitakkavicārakkhobhavirahitena hi catukkanayavibhatte dutiyajjhāne sabbadā pīti balavatī eva hoti, na paṭhamajjhāne viya kadāci dubbalāti evaṃ vuttaṃ. Pīti nivattati tappahāneneva tatiyajjhānassa labbhanato. ‘‘Sukho vihāro’’ti iminā samādhi gahitoti āha ‘‘tathā catutthe’’ti. Ye pana ‘‘sukho vihāro’ti etena sukhaṃ gahita’’nti vadanti, tesaṃ matena santavuttitāya upekkhāpi catutthajjhāne ‘‘sukha’’micceva bhāsitāti (vibha. aṭṭha. 232; visuddhi. 2.644; mahāni. aṭṭha. 27; paṭi. ma. aṭṭha. 105) katvā tathā vuttanti daṭṭhabbaṃ. Imasmiṃyeva dīghanikāye (dī. ni. 1.432; 3.166, 358) āgataṃ anekadhā desanānayamuddharitvā idha desitanayaṃ niyametuṃ ‘‘imesū’’tiādi vuttaṃ. Suddha…pe… kathitanti uparimaggaṃ akathetvā kevalaṃ vipassanāpādakameva jhānaṃ kathitaṃ. Catūhi…pe… kathitāti vipassanāpādakabhāvena jhānāni kathetvā tato paraṃ vipassanāpubbakā cattāropi maggā kathitā. Catutthajjhānikaphalasamāpatti kathitāti paṭhamajjhānikādikā phalasamāpattiyo akathetvā catutthajjhānikā eva phalasamāpatti kathitā. Pītivevacanameva katvāti dvinnaṃ pītīnaṃ ekasmiṃ cittuppāde anuppajjanato pāmojjaṃ pītivevacanameva katvā, tadubhayaṃ abhedato katvāti vuttaṃ hoti. Pītisukhānaṃ apariccattattā, ‘‘sukho vihāro’’ti ca sātisayassa sukhavihārassa gahitattā ‘‘dutiyajjhānikaphalasamāpatti nāmakathitā’’ti vuttaṃ. Kāmaṃ paṭhamajjhānepi pītisukhāni labbhanti, tāni pana vitakkavicāraparikkhobhena na tattha santapaṇītāni, idha ca santapaṇītāneva adhippetāni, tasmā dutiyajjhānikā eva phalasamāpatti gahitā, na paṭhamajjhānikāti daṭṭhabbaṃ.

第一禅得趣时，喜存在不足，因而欢喜软弱；但于第二禅中，其饱满清净故喜力充足而盛大，故谓「第一禅中欢喜虽有，但第二亦增长」。喜若消退，实为软弱欢喜消退而生，是以第三禅得时，其喜乃常续发生。谓「安乐住」者，由此禅定所摄持。至于谓「凭此安乐摄持之乐」者，有人仍以为仅为乐取，此为误解。故说第四禅为真正所谓安乐住。若谓「安乐住」即凭此乐摄取乐，依此说观第三禅以上善住为无益乐，第四禅方为乐，实属妄说。《八》及《净心》诸注庄严说法，皆例举多处长部经文，起始曰「于此等处」且作此规范。又说纯净等，乃指上行道，非断后方说，仅指观禅处。四禅之教，第四禅果得为主，第一禅等果得未论。谓喜貌以两喜之一心无法生时为欢喜，故此二喜不异，称为喜。喜乐之不混淆，称为「安乐住」即恰为念住之乐，谓其为第二禅果得之名。于第一禅亦有乐喜，然因若干散乱想不净，故不为喜乐所摄；但于第三禅断除散乱，故第三禅果得确立，非第一禅果。

§432-437

432-437.Vibhāvanatthoti pakāsanattho sarūpato nirūpanattho ‘‘na samaṇo gotamo brāhmaṇe jiṇṇe …pe… abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’’tiādīsu (a. ni. 8.11; pārā. 2) viya. Tenāha ‘‘ayaṃ so’’tiādi. ‘‘Ayaṃ attapaṭilābho so evā’’ti evaṃ sarūpato vibhāvetvā pakāsetvā. Ayanti hi bhagavatā pubbe vuttaṃ attapaṭilābhaṃ āsannapaccakkhabhāvena paccāmasati, soti pana parehi pucchiyamānaṃ parammukhabhāvena. Na naṃ evaṃ vadāmāti ettha nanti oḷārikamattapaṭilābhaṃ. Sappāṭihīrakatanti ettha pubbe vuttanayena attho veditabbo. Parehi coditavacanapaṭihārakaṃ sauttaravacanaṃ sappāṭihīrakanti hi ayameva viseso. Tucchoti musā abhūto. Soti manomayo, arūpo vā attapaṭilābho. Svevāti so eva oḷāriko attapaṭilābho. Tasmiṃ samaye sacco hotīti tasmiṃ paccuppannasamaye vijjamāno hoti. Attapaṭilābhotveva niyyātesīti attapaṭilābhasaddena tathā eva pariyosāpesi, na pana naṃ ‘‘attapaṭilābho’’ti saṅkhyaṃ gacchatīti paññattiṃ sarūpato nīharitvā dassesīti adhippāyo. Rūpādayo cettha dhammāti rūpavedanādayo eva ettha loke sabhāvadhammā. Nāmamattametanti rūpādike pañcakkhandhe upādāya nāmapaññattimattametaṃ ‘‘attapaṭilābho’’ti. Evarūpā vohārāti ‘‘oḷāriko attapaṭilābho’’tiādivohārā. Nāmapaññattivasenāti nāmabhūtapaññattimattavasena. ‘‘Attapaṭilābho’ti saṅkhyaṃ gacchatī’’ti niyyātanatthaṃ.

432-437. 「为观待故」谓为显示、指示之义。比方说「不住婆罗门等之处」「无所迎请」「无所卑敬」等，则明示如是事理。于是曰「此者也」等，如是明指。此谓世尊先闻得自体境，因缘近现应答于后又受问，非与人争辩而如此说。这里说之自体获得乃是程度极浅之得，是以此处以明确粗浅为义。对他人问答而起之所谓正言，如实直白，非虚妄空谈。所谓「如是我得」，即于自心现量，非无色亦非非想非非想非心之得。于是此时乃为真得。因「自体获得」辞严格释义，不用于泛泛的概念，此处明言以推导方式，非泛泛地称「得自体」。色等即为此世间常见现象，谓色、受等五蕴因缘是假名而非真实自体。以此假名辨识为「自体之得」。故用「如梦幻泡影之得」等表达。是以「自体之得」等言语用以指代此识所缘之假名随缘现象。

§438

438.Evañca pana vatvāti rūpādike upādāya paññattimattametaṃ attapaṭilābhoti imamatthaṃ ‘‘yasmiṃ citta samaye’’tiādinā vatvā. Paṭipucchitvāti yathā pare puccheyyuṃ, tathā kālavibhāgato paṭipadāni pucchitvā. Vinayanatthanti yathāpucchitassa atthassa ñāpanavasena vinayanatthāya. Ye te atītā dhammāti atītasamaye atītattapaṭilābhassa upādānabhūtā rūpādayo dhammā. Te etarahi natthi niruddhattā. Tato eva ‘‘ahesu’’nti saṅkhyaṃ gatā. Tasmāti upādānassa atītasmiṃyeva samaye labbhanato. Sopīti tadupādāno me attapaṭilābhopi. Tasmiṃyeva samayeti atīte eva samaye. Sacco ahosīti bhūto vijjamāno viya ahosi. Anāgatapaccuppannānanti anāgatānañcevapaccuppannānañca rūpādidhammānaṃ upādānabhūtānaṃ. Tadā abhāvāti tasmiṃ atītasamaye abhāvā avijjamānattā. Tadupādānabhūto anāgato, paccuppanno ca attapaṭilābho tasmiṃ atīta samaye mogho tuccho musā natthīti attho. Atthatoti paññattiatthato. Nāmamattamevāti samaññāmattameva. Paramatthato anupalabbhamānattā attapaṭilābhaṃ paṭijānāti.

438. 如是言说，自体所得即色等所缘之假名称相。意谓「于此时心识」等所言。问答相应，谓依时间次第分类修行方法以彰明其义。律藏之义者，谓问答者其义得解为律义。所说过去法者，谓过去时生之缘起色等法。过去已灭故不复现。因而曰「已灭」。自此义，即以过去时得缘为所依。如是说即谓过去所缘者。诚如是，此时谓「过去」。谓师者，即宣说此经之比库。如此起修行为住及住者因。以此因起愉悦喜乐及宁静基，生智慧见解之明。此为此经说之义。

‘‘Eseva nayo’’ti iminā ye te anāgatā dhammā, te etarahi natthi, ‘‘bhavissantī’’ti pana saṅkhyaṃ gatā, tasmā sopi me attapaṭilābho tasmiṃyeva samaye sacco bhavissati. Atītapaccuppannānaṃ pana dhammānaṃ tadā abhāvā tasmiṃ samaye ‘‘mogho atīto, mogho paccuppanno’’ti evaṃ atthato nāmamattameva attapaṭilābhaṃ paṭijānāti. Ye ime paccuppannā dhammā, te etarahi ‘‘atthī’’ti saṅkhyaṃ gatā, tasmā yvāyaṃ me attapaṭilābho, so idāni sacco hoti. Atītānāgatānaṃ pana dhammānaṃ adhunā abhāvā etarahi ‘‘mogho atīto, mogho anāgato’’ti evaṃ atthato nāmamattameva attapaṭilābhaṃ paṭijānātīti imamatthaṃ atidisati.

「这便是理路」谓未来法尚未现，现时亦无。谓未来诸法将来有生，此时已无故，暂时置于无。故谓：「无我得」于此时生，实为当下真得。过去、未来诸法于现时断灭，故谓「无益过去，无益未来」，以名相言自体之得。显现如今诸法断灭无有，实则谬妄。以此义谓未来法虽无，即当现存无有故，称为未来，所谓现时亦生自体所得。此义甚深难解。

§439-443

439-443.Saṃsanditunti samānetuṃ. Gavāti gāvito. Tatthāti khīrādīsu pañcagorasesu. Yasmiṃ samaye khīraṃ hotīti yasmiṃ kāle bhūtupādāyasaññitaṃ upādānavisesaṃ upādāya khīrapaññatti hoti. Na tasmiṃ…pe… gacchati khīrapaññattiupādānassa bhūtupādāyarūpassa dadhiādipaññattiyā anupādānato. Paṭiniyatavatthukā hi etā lokasamaññā. Tenāha ‘‘ye dhamme upādāyā’’tiādi. Saṅkhāyati kathīyati etāyāti saṅkhā. Attaṃ nīharitvā uccanti vadanti etāyāti nirutti. Taṃ tadatthaṃ namanti sattā etenāti nāmaṃ, tathā voharanti etenāti vohāro, paññattiyeva. ‘‘Yasmiṃ samaye’’tiādinā khīre vuttanayaṃ dadhiādīsupi ‘‘esa nayo sabbatthā’’ti atidisati.

“结合”即是“合拢”。“奶牛”即“牛”。“这里”指乳制品如牛奶等的五种重要脂肪。所谓“在某时刻有牛奶”，意思是在那个时候，所把握的对象是以存在之实体为本的特定取执；此取执以牛奶的具体名称为主。并非在此之中……“牛奶”这一名称的取执，是对由牛奶等具体形态所指涉的实体的非执着。世人通常依约定用语，谓此“诸有为法之取执”。因此称“诸法中之取执”等。所谓的“归纳、说明”的意思，是对其意涵的解释；众生据此称之，而依约使用该名称，称为“名称”和“使用”，仅是名称的现象。借由“在某时”这类字句，对牛奶等名称的用法作了详细说明，此理亦有广泛的承认。

Samanujānanamattakānīti ‘‘idaṃ khīraṃ, idaṃ dadhī’’tiādinā tādisesu bhūtupādāyarūpavisesesu loke paramparāgataṃ 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 paramatthato atthīti vuttaṃ hoti. Niruttimattakānīti saddaniruttiyā gahaṇūpāyamattakāni. ‘‘Satto phasso’’tiādinā hi saddaggahaṇuttarakālaṃ tadanuviddhapaṇṇattiggahaṇamukheneva tadatthāvabodho. Tathā cāhu –

所谓“认知类取执”，是指对“这是奶，这就是乳”等这类以该特定为内容的实相形式专有现象，世俗中承袭了约定的名称，而不做否定，这是基于条件差别对色蕴等五蕴集体的取执，如‘水分取执’、‘心智取执’、‘无色取执’等各类认知之取执。此处并非指断灭取执，而说为无上真实之取执。所谓“语义类取执”，是以言辞的语义作为保护和起因的；例如“有触”等词汇，在声辞使用的范围内，是对应语义形成的以说明其意涵。又说：

‘‘Paṭhamaṃ saddaṃ sotena, tītaṃ dutiyacetasā;

“第一次用耳听，第二次用思惟，第三次用意念，第四次用心念来理解。”（引自宝珠曼珠莎注释对条件集分类的解释）

Nāmaṃ tatiyacittena, atthaṃ catutthacetasā’’ti. (maṇisāramañjusāṭīkāyaṃ paccayasaṅgahavibhāgepi);

（引文见宝珠曼珠莎注释中论述条件集分类部分）

Vacanapathamattakānīti tasseva vevacanaṃ. Niruttiyeva hi aññesampi diṭṭhānugatimāpajjantānaṃ kāraṇaṭṭhena vacanapatho. Vohāramattakānīti tathā tathā vohāramattakāni. Nāmapaṇṇattimattakānīti tasseva pariyāyo, taṃtaṃnāmapaññāpanamattakānīti attho. Sabbametanti ‘‘attapaṭilābho’’ti vā ‘‘satto’’ti vā ‘‘poso’’ti vā sabbametaṃ vohāramattakaṃ. Kasmāti ce, paramatthato anupalabbhanatoti dassetuṃ ‘‘yasmā’’tiādi vuttaṃ. Suññoti paramatthato vivitto.

所谓“字句途径取执”，是指采取具体的文字用语。语义类取执乃因他法之归入而产生的意涵涵摄的缘故。所谓“名称使用类取执”，是指对名称与称呼的取执。所谓“名称意指类取执”，是指对词义的解释。总之，“水分取执”、 “众生”、 “食物”等诸类名称使用取执，均涵摄一切。原因是从根本实理未见故，故表示谓“因为……”“空”，是指从根本真实分离而起的空性。

Yajjevaṃ kasmā cesā buddhehipi vuccatīti codanaṃ sodhento ‘‘buddhānaṃ panā’’tiādimāha. Sammutiyā vohārassa kathanaṃ sammutikathā. Paramatthassa sabhāvadhammassa kathanaṃ paramatthakathā. Paramatthasannissitakathābhāvato aniccādikathāpi ‘‘paramatthakathā’’ti vuttā. Paramatthadhammoyeva hi ‘‘anicco, dukkho’’ti ca vuccati, na sammutidhammo.

若问“何故称其为佛及彼所有？”，此乃辩正与证据之问。世间共识述说名辞即是共识文本。究其本质，是对根本真实法的阐述。由于缺乏以根本真实为依归的说明，故称其为“共识阐述”。根本实相唯说“无常苦”等，而非共识法义。

‘‘Aniccā sabbe saṅkhārā, dukkhānattā ca saṅkhatā;

『一切行无常，所成诸法皆苦。』

Nibbānañceva paññatti, anattā iti nicchayā’’ ti. (pari. 257) –

『涅槃亦是名相，断我不变之实』如是断定。（《巴利约解》257）

Vacanato panesa ‘‘anattā’’ti vuccati, khandhādipaññatti pana tajjāpaññatti viya paramatthasannissayā, āsannatarā ca, puggalapaññattiādayo viya na dūre , tasmā khandhādikathāpi ‘‘paramatthakathā’’ti vuttā, khandhādisīsena vā tadupādānasabhāvadhammā eva gahitāti daṭṭhabbaṃ. Nanu ca sabhāvadhammāpi sammutimukheneva desanamārohanti, na paramatthamukhena, tasmā sabbāpi desanā sammutikathāva siyāti? Nayidamevaṃ kathetabbadhammavibhāgena kathāvibhāgassa adhippetattā, na ca saddo kenaci pavattinimittena vinā atthaṃ pakāsetīti.

此处所说『无我』者，是指见五蕴等法为名相，而该名相如同假借之概念，依附于真实义理才能成立，且因其接近真实义，类似于人名等名相不是遥远无关，故说五蕴等法的说法亦是“真实义理说”。凭五蕴等法之相续其固有之法性成立。然即使是真法的法性，也是以约定的说法为依归，不是以实相的眼光教说，因此所有教说皆属约定说。如此分辨教说的类别与谈论的品类，不能凭语词的流传因由而断定其义理呈现。

Kasmā cevaṃ dubbidhā buddhānaṃ kathā pavattatīti anuyogaṃ kāraṇavibhāvanena pariharituṃ ‘‘tattha yo’’tiādi vuttaṃ. Atthaṃ vijānituṃ catusaccaṃ paṭivijjhituṃ vaṭṭato niyyātuṃ arahattasaṅkhātaṃ jayaggāhaṃ gahetuṃ sakkoti. Yasmā paramatthakathāya eva saccasampaṭivedho, ariyasaccakathā ca sikhāppattā desanā, tasmā vineyyapuggalavasena ādito sammutikathaṃ kathentopi bhagavā parato paramatthakathaṃyeva kathetīti āha ‘‘tassā’’tiādi. ‘‘Āditova sammutikathaṃ kathetī’’ti hi vadanto parato paramatthakathampi kathetīti dīpeti, itarattha pana ‘‘āditova kathetī’’ti avadanto sabbatthapīti. ‘‘Tathā’’tiādinā kathādvayakathane pariyāyantaraṃ vibhāveti. Bodhetvāti veneyyajjhāsayānurūpaṃ tathā tathā desetabbamatthaṃ jānāpetvā, iminā pana imamatthaṃ dasseti – katthaci sammutikathāpubbikā paramatthakathā hoti puggalajjhāsayavasena, katthaci paramatthakathāpubbikā sammutikathā, iti vineyyadammakusalassa satthu veneyyajjhāsayavasena tathā tathā desanā pavattatīti. Sabbattha pana bhagavā dhammataṃ avijahanto eva sammutimanuvattati, sammutiṃ apariccajantoyeva dhammataṃ vibhāveti, naṃ tattha abhinivesātidhāvanāni. Vuttañhetaṃ bhagavatā ‘‘janapadaniruttiṃ nābhiniviseyya, samaññaṃ nātidhāveyyā’’ti (dī. ni. ṭī. 1.439-443).

由于佛陀的教说难解繁复，故以“在此处”及类似说辞为标志，用条件引导避免深义的混淆。为了认知义理，破解圣谛，落实阿拉汉果的实践成果，必须从根本真实义理切入。因真正了解真实义理，圣谛教说是领悟的入门，因此即使开始从约定说入手，佛陀终究转入真实义理说，故有『彼说』经文宣说此理。说是从约定说起，但说明真实义理，且两说相辅相成。此处旨在辨析两种说法的互补关系，令听者依其根基识解而了解，应因人而异，有时先约定说，有时先真实义理说，佛陀皆善说法契机。佛陀遍随顺谛理，不心得偏离约定的真实，不令执著于常见。佛陀曾言『不追逐世俗语言，不追逐俗见』（《大集部释》1.439-443）。

Paṭhamaṃ sammutikathākathanaṃ pana veneyyavasena yebhuyyena buddhānamāciṇṇanti taṃ kāraṇena saddhiṃ dassento ‘‘pakatiyā panā’’tiādimāha. Lūkhākārāti veneyyānamanabhisambujjhanavasena lūkhasadisā. Nanu ca sammuti nāma paramatthato avijjamānattā abhūtā, taṃ kathaṃ buddhā kathentīti vuttaṃ ‘‘sammutikathaṃ kathentāpī’’tiādi. Saccamevāti tathameva . Sabhāvamevāti sammutibhāvena taṃsabhāvameva. Tenāha ‘‘amusāvā’’ti. Paramatthassa pana saccādibhāve vattabbameva natthi.

对初次讨论约定说的佛法修习者，佛陀因其根基尚浅，乃以大略指示，谓之『借比喻说法』。这里的“比喻”乃指以否定外貌去指示内里义理。毕竟所谓“约定”本身从真实无知中生，既非实相，佛陀言『亦说约定说』，意指对真理的彰显就是在约定层面，实相层面则非如此，而约定的真理即是真理的一面。

Ko panimesaṃ sammutiparamatthadhammānaṃ visesoti? Yasmiṃ bhinne, buddhiyā vā avayavavinibbhoge kate na taṃsaññā, so ghaṭapaṭādippabhedo sammuti, tabbipariyāyato paramattho. Na hi kakkhaḷaphusanādisabhāve ayaṃ nayo labbhati. Evaṃ santepi vuttanayena sammuti ca saccasabhāvā evāti āha ‘‘duve saccāni akkhāsī’’tiādi. Tattha duve saccāni akkhāsīti nānādesabhāsākusalo tiṇṇaṃ vedānamatthasaṃvaṇṇanako ācariyo viya nānāvidhasammutiparamatthakusalo bhagavā veneyyajjhāsayānurūpaṃ duveyeva saccāni akkhāsīti attho. Taṃ sarūpato, parimāṇato ca dasseti ‘‘sammutiṃ paramatthañca, tatiyaṃ nūpalabbhatī’’ti iminā. Vadataṃ varoti sabbesaṃ vadantānaṃ varo. Lokasaṅketamattasiddhā sammuti. Paramo uttamo aviparīto yathābhūtasabhāvo paramattho.

那么，二者中，约定法与真实法究竟有何区别？若分明了解，无论心识或细微成分分别而不断灭，皆非彼“我”之执，故称约定，即世俗中的成分类比；此乃约定法，真实义理的对立面。此理不能拿来套用粗俗感知等。由此而言，约定法也是事实的一种，故佛陀说『说二谛』（即约定真理与真实真理）。其中所谓二谛，乃由佛陀如同大师，用多种不同角度对意义的表达而成。这样，约定真理和真实真理的差别，已明晰了，也说明“第三谛”是不存在的。此说为所有教说中的精华，超越了世间认知，约定说是世俗共识，是最高真实的基础，而真实义理则是一切法真实不变的本质。

Idāni nesaṃ saccasabhāvaṃ saha kāraṇena dassetuṃ ‘‘saṅketavacana’’nti gāthā vuttā. Yasmā lokasammutikāraṇaṃ, tasmā saṅketavacanaṃ saccaṃ, yasmā ca dhammānaṃ bhūtalakkhaṇaṃ, tasmā paramatthavacanaṃ saccanti yojanā. Lokasammutikāraṇanti hi saṅketavacanassa saccabhāve kāraṇadassanaṃ, lokasiddhā sammuti saṅketavacanassa avisaṃvādanatāya kāraṇanti attho, visaṃvādanābhāvato saṅketavacanaṃ saccanti vuttaṃ hoti. Dhammānaṃ bhūtalakkhaṇanti ca paramatthavacanassa saccabhāve kāraṇadassanaṃ. Sabhāvadhammānaṃ yo bhūto aviparīto sabhāvo, tassa lakkhaṇaṃ aṅganaṃ ñāpananti attho, yāthāvato avisaṃvādanavasena pavattanato paramatthavacanaṃ saccanti adhippāyo. Anaṅgaṇasuttaṭīkāyaṃ pana ācariyeneva nissakkavacanena padamulliṅgetvā ‘‘lokasammutikāraṇāti lokasamaññaṃ nissāya pavattanato. Dhammānanti sabhāvadhammānaṃ. Bhūtakāraṇāti yathābhūtasabhāvaṃ nissāya pavattanato’’ti vuttaṃ.

现在为了显示它们真实本性的缘起，称为“暗示语句”。所谓“暗示语句”的真实，是因其为世俗共识的依止，因此“暗示语句”是世俗真实；又因其揭示法的真实本性，所以文字的含义是究竟真实。这“世俗共识的缘起”，是指对暗示语句的真实本性之缘起而得的认识；谓因暗示语句无分别世俗共识故而称为真实。又谓“法的真实本性”，即该究竟真实之缘起说明。所谓“法的真实本性”，即法之本性、体性恒常不变为其标志，是其特征、要素，这属于正理；因此文字所示的究竟真实当然是被世人所承认的正理。在《无冥隐经注》中由尊师确立这一要点说：“世俗共识的缘起，即是依止世间共识而施行；‘法’者即是本性之法；‘真实的本性者’，即是依止实相之法而施行”，如是说。

Aññattha pana –

另外有说——

‘‘Tasmā voharakusalassa, lokanāthassa satthuno;

因此，善业的奉行者、世尊，

Sammutiṃ voharantassa, musāvādo na jāyatī’’ti. (ma. ni. aṭṭha. 1.57; a. ni. aṭṭha. 1.170; itivu. aṭṭha. 24) –

持守世俗共识者，谎言不生。”（中部念诵1.57；相应念诵1.170；迦叶经念诵24）——

Ayampi guṇaparidīpanī gāthā dissati. Tattha tasmāti saccassa duvidhattā, saṅketavacanassa vā saccabhāvato. Sammutiṃ voharantassāti ‘‘puggalo satto’’tiādinā lokasamaññaṃ kathentassa musāvādo nāma na jāyatīti attho. Apica ‘‘aṭṭhahi kāraṇehi bhagavā puggala kathaṃ katheti hirottappadīpanatthaṃ, kammassakatādīpanatthaṃ, paccattapurisakāradīpanatthaṃ, ānantariyadīpanatthaṃ, brahmavihāradīpanatthaṃ, pubbenivāsadīpanatthaṃ, dakkhiṇāvisuddhidīpanatthaṃ, lokasammutiyā appahānatthañcā’’tiādinā (ma. ni. aṭṭha. 1.57; a. ni. aṭṭha. 1.170; itivu. aṭṭha. 24; kathā. anuṭī. 1) tattha tattha vuttakāraṇampi āharitvā idha vattabbaṃ.

此处也是显示美德加持的歌颂。其意指从真实有二重性：是指暗示语句的真实性。所谓持守世俗共识，是指以“人、生命”等词说世间共识，指称谎言不会生起。并且以《中部》、《相应经》、《迦叶经》等经文的八种因缘论述：佛陀如何以对人们的戒律热忱、业因、个人缘故、不宣泄烦恼、梵行、前世因缘、南方净洁、世俗共识及其放下的因缘等，详细说明佛陀所说“人”字的内涵，兼采各论述，这里应当如此理解。

Yadi tathāgato paramatthasaccaṃ sammadeva abhisambujjhitvā ṭhitopi lokasamaññābhūtaṃ sammutisaccaṃ gahetvāva vadati, evañcettha ko lokiyamahājanehi visesoti vuttaṃ ‘‘yāhī’’tiādi, ayaṃ pāḷiyaṃ sambandho. Idaṃ vuttaṃ hoti – lokiyamahājano appahīnaparāmāsattā ‘‘etaṃ mamā’’tiādinā parāmasanto voharati. Tathāgato pana sabbaso pahīnaparāmāsattā aparāmasantova yasmā lokasamaññāhi vinā lokiyo attho lokena dubbiññeyyo, tasmā tāhi taṃ voharati. Tathā voharanto ca attano desanāvilāsena veneyyasatte paramatthasacce patiṭṭhāpetīti. Desanaṃ vinivaṭṭetvāti heṭṭhā vuttāya diṭṭhābhinivesapaṭisaññuttāya vaṭṭakathāya vinivattetvā vivecetvā. Arahattanikūṭena niṭṭhāpesīti ‘‘aparāmasa’’nti iminā padena taṇhāmānaparāmāsappahānakittanena tappahāyakaarahattasaṅkhātanikūṭena desanaṃ pariyosāpesi. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyameva.

如果如来真正悟得究竟真实，即使确立了它，也会承认世俗共识的真实性——因为这是真实的世俗共识——如此时，有谁会自以为高明反对“去吧”等语句呢？这就是巴利文的关联。说法是：世间大众因为放弃谤毁，执取“这是我的”等有关观念而生起贪爱，持守谤毁的人则是少数。如来说法，正因为众生完全断除谤毁，以免有执著生起，所以持守世俗共识。因众生无世俗共识而不识世间真义，故佛陀以世俗共识为依，顺应世人，令之容易摄受。依止世人意乐行法，即是以自身说法的取舍，慎重确立究竟真实。所谓“除去说法的蔽障”，此语指根据下面所说的见执承缚之疏钩沉，断除错乱根本。在阿拉汉层次圆满结束，即以“除去蔽障”之修行证得，万念断除。这里没明白的内容，当认真体会。

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā poṭṭhapādasuttavaṇṇanāya līnatthapakāsanā.

此为《善妙庄严长部注疏》，其目的在于极为微细、深奥且难以领悟的阐释开显，彰显清净广大智慧的功德，予以宣扬广传，成为称为「善妙庄严」的轻莹明晰之《跋阇波陀经》注解。

Poṭṭhapādasuttavaṇṇanā niṭṭhitā. · 《波吒婆陀经》注解完毕。