2. Sīhanādavaggo · 2. 狮子吼品复注

1011 段 · CSCD 巴利原典

1. Mūlapariyāyavaggo1. 根本法门品

1. Mūlapariyāyasuttavaṇṇanā1. 根本法门经注释

Abbhantaranidānavaṇṇanā内缘起注释

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1. Evaṃ bāhiranidāne vattabbaṃ atidisitvā idāni abhantaranidānaṃ ādito paṭṭhāya saṃvaṇṇetuṃ ‘‘yaṃ paneta’’ntiādi vuttaṃ. Tattha yasmā saṃvaṇṇanaṃ karontena saṃvaṇṇetabbe dhamme padavibhāgaṃ padatthañca dassetvā tato paraṃ piṇḍattādidassanavasena saṃvaṇṇanā kātabbā, tasmā padāni tāva dassento ‘‘evanti nipātapada’’ntiādimāha. Tattha padavibhāgoti padānaṃ viseso, na padaviggaho. Atha vā padāni ca padavibhāgo ca padavibhāgo, padaviggaho ca padavibhāgo ca padavibhāgoti vā ekasesavasena padapadaviggahā padavibhāgasaddena vuttāti veditabbaṃ. Tattha padaviggaho ‘‘subhagañca taṃ vanañcāti subhagavanaṃ, sālānaṃ rājā, sālo ca so rājā ca itipi sālarājā’’tiādivasena samāsapadesu daṭṭhabbo.

一、当论外在缘起已超越之后，现今应当从内在缘起的开端着手，根据所说“无论何者”等语，来表述内在缘起。其义是：由于为能说明应当表述之法，而先分别说明法的词分及词义，随后以聚集、存在等显现体之形象再加描述，因此必须先指出词分，故称『此乃如此之词句』等。此中词分者，即是指词之特别组成部分，而不是词类划分。又或者将词与词分均称为词分，即有词类划分，也有词分，此时应了解有单独词与词类划分及词分之分别。此中词类划分，如“美好、树林”等，合成词则示为“美好之树林”、“树王”，以及“木头也是王”，即所谓“树王”之类，应于合成词中辨别。

Atthatoti padatthato. Taṃ pana padatthaṃ atthuddhārakkamena paṭhamaṃ evaṃsaddassa dassento ‘‘evaṃ-saddo tāvā’’tiādimāha. Avadhāraṇādīti ettha ādi-saddena idamatthapucchāparimāṇādiatthānaṃ saṅgaho daṭṭhabbo. Tathā hi ‘‘evaṃgatāni puthusippāyatanāni (dī. ni. 1.163), evavidho evamākāro’’ti ca ādīsu idaṃ-saddassa atthe evaṃ-saddo. Gata-saddo hi pakārapariyāyo, tathā vidhākāra-saddā ca. Tathā hi vidhayuttagata-sadde lokiyā pakāratthe vadanti. ‘‘Evaṃ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṃ etarahi sācariyakoti. No hidaṃ, bho gotamā’’tiādīsu (dī. ni. 1.286) pucchāyaṃ. ‘‘Evaṃlahuparivattaṃ (a. ni. 1.48) evamāyupariyanto’’ti (pārā. 12) ca ādīsu parimāṇe.

“义”者，即是词义。此有以释词义者，先以“如此之词”来说，如斯言，“如此之词”即表明文辞本身。“包容”者，即此中所说之开端词，涵摄一切谓义查询之限量等义理。譬如经中言“如此种种新奇之处”，“如此类别、如此形态”诸句，此类词语中“如此之词”即是所指义。又“已去之词”是分别说明事物之次第，亦复“方法成分”等辞。此类包含方法之语，于世俗说明事另有所指。又如经文中称：“如此善哉，头发洗净，头发梳理，头戴围饰，身着色衣，诸种五欲调和，似你现行礼拜者，不是乎，瞿曇？”此问语中“如此”即为计量用辞，以及“如此寿限”等诸句，也皆指计量。

Nanu ca ‘‘evaṃ su te sunhātā suvilittā, evamāyupariyanto’’ti ettha evaṃ-saddena pucchanākāraparimāṇākārānaṃ vuttattā ākārattho eva evaṃ-saddoti? Na, visesasabbhāvato. Ākāramattavācako hi evaṃ-saddo ākāratthoti adhippeto yathā ‘‘evaṃ byā kho’’tiādīsu (ma. ni. 1.234, 396), na pana ākāravisesavācako. Evañca katvā ‘‘evaṃ jātena maccenā’’tiādīni upamādiudāharaṇāni upapannāni honti. Tathā hi ‘‘yathāpi…pe… bahu’’nti (dha. pa. 53) ettha puppharāsiṭṭhāniyato manussūpapatti-sappurisūpanissaya-saddhammassavana-yonisomanasikāra- bhogasampatti-ādidānādi-puññakiriyahetusamudāyato sobhā-sugandhatādiguṇayogato mālāguṇasadisiyo pahūtā puññakiriyā maritabbasabhāvatāya maccena sattena kattabbāti jotitattā puppharāsimālāguṇāva upamā, tesaṃ upamākāro yathā-saddena aniyamato vuttoti ‘‘evaṃ-saddo upamākāranigamanattho’’ti vattuṃ yuttaṃ. So pana upamākāro niyamiyamāno atthato upamāva hotīti āha ‘‘upamāyaṃ āgato’’ti. Tathā ‘‘evaṃ iminā ākārena abhikkamitabba’’ntiādinā upadisiyamānāya samaṇasāruppāya ākappasampattiyā yo tattha upadisanākāro, so atthato upadeso evāti vuttaṃ ‘‘evaṃ te…pe… upadese’’ti. Tathā ‘‘evametaṃ bhagavā, evametaṃ sugatā’’ti ettha ca bhagavatā yathāvuttamatthaṃ aviparītato jānantehi kataṃ tattha saṃvijjamānaguṇānaṃ pakārehi haṃsanaṃ udaggatākaraṇaṃ sampahaṃsanaṃ. Yo tattha sampahaṃsanākāroti yojetabbaṃ.

然则“如此善哉，头发洗净，头发梳理，如此寿限”等处，“如此”词虽指计量，但问语的用字含意乃特别之分别不应一概同论。因“如此”词不仅仅表示计量，其表意有时乃明示法义，譬如“如是生死者……”，此类譬喻比方举例频出。又如“譬如……许多……”，此乃从具足诸功德因缘所生之美丽花环，与此类譬喻同理者，有“如此”作为带有比喻标志之语，谓称其为“如此语、比喻语”，但此比喻语是定规限定之义，说明其并非随意比喻。依此而说“是比喻”者，谓于法义上与比喻义相同，故说“此为得来比喻”；类似“应以此形态修学”等，乃授持守护者，这即是法义说明，故称“如此语是说明语”。又如世尊言：“如是，如是，善逝、善逝者”以此类语，能知彼如说义理，故称此中有讥刺之语、激扬之语、戏谑之语。此戏谑语与戏谑法应当构成。

Evamevaṃ panāyanti ettha garahaṇākāroti yojetabbaṃ, so ca garahaṇākāro ‘‘vasalī’’tiādikhuṃsanasaddasannidhānato idha evaṃ-saddena pakāsitoti viññāyati. Yathā cettha, evaṃ upamākārādayopi upamādivasena vuttānaṃ puppharāsiādisaddānaṃ sannidhānato daṭṭhabbaṃ. Evaṃ, bhanteti pana dhammassa sādhukaṃ savanamanasikāre sanniyojitehi bhikkhūhi attano tattha ṭhitabhāvassa paṭijānanavasena vuttattā ettha evaṃ-saddo vacanasampaṭicchanattho vutto. Tena evaṃ, bhante sādhu, bhante, suṭṭhu, bhanteti vuttaṃ hoti. Evañca vadehīti ‘‘yathāhaṃ vadāmi, evaṃ samaṇaṃ ānandaṃ vadehī’’ti yo evaṃ vadanākāro idāni vattabbo. So evaṃsaddena nidassīyatīti ‘‘nidassane’’ti vuttoti. Evaṃ noti etthāpi tesaṃ yathāvuttadhammānaṃ ahitadukkhāvahabhāve sanniṭṭhānajananatthaṃ anumatigahaṇavasena ‘‘saṃvattanti vā no vā, kathaṃ vo ettha hotī’’ti pucchāya katāya ‘‘evaṃ no ettha hotī’’ti vuttattā tadākārasanniṭṭhānaṃ evaṃ-saddena vibhāvitanti viññāyati. So pana tesaṃ dhammānaṃ ahitāya dukkhāya saṃvattanākāro niyamiyamāno avadhāraṇattho hotīti āha ‘‘evaṃ no ettha hotītiādīsu avadhāraṇe’’ti.

同样地，此处还有谓“接纳语”者，其意为何？此乃以“瓦沙利”“安居”等同音字出现于此语“如此”等标志性词语前，意即从此可知此为接纳语。譬如同样“如此”语法，表示这种带有比喻性质的花蕊等词语之份此等的存在。如此，“此乃当受承认之言”，此语出自殊胜善法，故南传比库应当在此处立己位，表示认可故而发声赞叹说：“愿尊者善哉，善哉，善说。”如此呼应说话，即谓称“据我所言，如是称呼沙门阿难”之谓，说话的形式即是“引导语”，此“引导”即谓“说明”。此处谓“如此”及其同义语，乃是为说明已说之义，以生起对法义之认识。从而此言不言虚妄，问者若疑如何起效，答言“于是景象不虚妄”，如是谓此为“说明言语”，该语乃分类说明法义，使法义生起明晰。“于此不得及”等，谓此种语皆为调摄清除不利烦恼之作用，此为制约引导，故云“这是不予及处”，即制约词。

Nānānayanipuṇanti ekattanānattaabyāpāraevaṃdhammatāsaṅkhātā, nandiyāvattatipukkhalasīhavikkīḷitaaṅkusadisālocanasaṅkhātā vā ādhārādibhedavasena nānāvidhā nayā nānānayā, nayā vā pāḷigatiyo, tā ca paññattianupaññattiādivasena saṃkilesabhāgiyādilokiyāditadubhayavomissakādivasena kusalādivasena khandhādivasena saṅgahādivasena samayavimuttādivasena ṭhapanādivasena kusalamūlādivasena tikappaṭṭhānādivasena ca nānappakārāti nānānayā. Tehi nipuṇaṃ saṇhaṃ sukhumanti nānānayanipuṇaṃ. Āsayova ajjhāsayo, te ca sassatādibhedena, tattha ca apparajakkhatādibhedena aneke, attajjhāsayādayo eva vā samuṭṭhānaṃ uppattihetu etassāti anekajjhāsayasamuṭṭhānaṃ. Atthabyañjanasampannanti atthabyañjanaparipuṇṇaṃ upanetabbābhāvato, saṅkāsanapakāsana-vivaraṇa-vibhajana-uttānīkaraṇa-paññattivasena chahi atthapadehi, akkhara-padabyañjanākāraniruttiniddesavasena chahi byañjanapadehi ca samannāgatanti vā attho daṭṭhabbo.

诸通达不同义理者，与诸专一义无二念之论义相对，名为多义说法，谓诸义理如虎威欲舞、狮威舞杖之状，谓有多基所依之分别，基者谓其依止，若从多基依止不同以达不同义理，称之为多义法。此种义谓非恒常之内在分别，且由不完全观察及误解等执见而兴起种种意念，谓此谓为意念群集之由。谓义理圆满、义字完备是引导法，依六义项、文字、词义表达、解释分解、辨明、提升、规定之教理三义，已有所附。

Vividhapāṭihāriyanti ettha pāṭihāriyapadassa vacanatthaṃ (udā. aṭṭha. 1; itivu. aṭṭha. nidānavaṇṇanā; saṃ. ni. ṭī. 1.1.1 devatāsaṃyutta) ‘‘paṭipakkhaharaṇato, rāgādikilesāpanayanato ca pāṭihāriya’’nti vadanti, bhagavato pana paṭipakkhā rāgādayo na santi, ye haritabbā. Puthujjanānampi vigatūpakkilese aṭṭhaguṇasamannāgate citte hatapaṭipakkhe iddhividhaṃ pavattati, tasmā tattha pavattavohārena ca na sakkā idha ‘‘pāṭihāriya’’nti vattuṃ. Sace pana mahākāruṇikassa bhagavato veneyyagatā ca kilesā paṭipakkhā, tesaṃ haraṇato ‘‘pāṭihāriya’’nti vuttaṃ, evaṃ sati yuttametaṃ. Atha vā bhagavato ca sāsanassa ca paṭipakkhā titthiyā, tesaṃ haraṇato pāṭihāriyaṃ. Te hi diṭṭhiharaṇavasena diṭṭhipakāsane asamatthabhāvena ca iddhiādesanānusāsanīhi haritā apanītā hontīti . ‘‘Paṭī’’ti vā ayaṃ saddo ‘‘pacchā’’ti etassa atthaṃ bodheti ‘‘tasmiṃ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo’’tiādīsu (su. ni. 985; cūḷani. 4) viya, tasmā samāhite citte vigatūpakkilese ca katakiccena pacchā haritabbaṃ pavattetabbanti pāṭihāriyaṃ, attano vā upakkilesesu catutthajjhānamaggehi haritesu pacchā haraṇaṃ pāṭihāriyaṃ, iddhiādesanānusāsaniyo ca vigatūpakkilesena katakiccena ca sattahitatthaṃ puna pavattetabbā, haritesu ca attano upakkilesesu parasattānaṃ upakilesaharaṇāni hontīti pāṭihāriyāni bhavanti. Pāṭihāriyameva pāṭihāriyaṃ, pāṭihāriye vā iddhiādesanānusāsanisamudāye bhavaṃ ekamekaṃ pāṭihāriyanti vuccati. Pāṭihāriyaṃ vā catutthajjhānaṃ maggo ca paṭipakkhaharaṇato, tattha jātaṃ, tasmiṃ vā nimittabhūte, tato vā āgatanti pāṭihāriyaṃ. Tassa pana iddhiādibhedena visayabhedena ca bahuvidhassa bhagavato desanāyaṃ labbhamānattā āha ‘‘vividhapāṭihāriya’’nti.

说变幻奇妙者，即为此处“奇妙”词之义。如《天众相应经》等诸处文释云：“由彼摄取对立、断除贪等烦恼，是谓奇妙”。唯独世尊不存在对立之贪污烦恼，彼等应当斩断烦恼。外道境界及凡夫虽断烦恼具相，但以断烦恼为对立有形之法，彼小而不全；故此处不宜称“奇妙”。倘若属大悲世尊，若烦恼对治现前，应称为“奇妙”，或世尊法中对治邪见师子吼式，拔除见解，亦名“奇妙”。“对后”为意，即“于后随之”，如《增支经》言“其时已布施一人婆罗门”等，由此处可见修学应当于宁静专注心中，净除烦恼之后，复转向他事修行，即谓“后继之理”，此称奇妙。又“奇妙”即是指得出通达法门之途径，亦谓因相缘起而生。因世尊所说三昧相关法，因其修证顺序，故称“多种奇妙”。以此亦明白“奇妙”一词含修行次第、障碍拔除、道理昭彰等多义之理。

Na aññathāti bhagavato sammukhā sutākārato na aññathāti attho, na pana bhagavato desitākārato. Acinteyyānubhāvā hi bhagavato desanā. Evañca katvā ‘‘sabbappakārena ko samattho viññātu’’nti idaṃ vacanaṃ samatthitaṃ bhavati, dhāraṇabaladassanañca na virujjhati sutākārāvirajjhanassa adhippetattā. Na hettha atthantaratāparihāro dvinnampi atthānaṃ ekavisayattā. Itarathā thero bhagavato desanāya sabbathā paṭiggahaṇe samattho asamattho cāti āpajjeyyāti.

非别法者，谓非世尊亲耳所闻之言义，亦非世尊宣说之法义。因世尊教法乃不可思议的功用所显，因此称此言为“以一切方便谁能了知”，此语合乎理，且持心坚固、慧眼洞达者，闻法即能精进不退，非因心念清净而自生，而是依修习所引发之专注力所成。此处无内在义消灭之说，也无二义异起而争执; 至于其他情况，长老对于世尊教法，于广泛接受亦能分为能解与不能解两种态度。

‘‘Yo paro na hoti, so attā’’ti evaṃ vuttāya niyakajjhattasaṅkhātāya sasantatiyā vattanato tividhopi me-saddo kiñcāpi ekasmiṃyeva atthe dissati, karaṇasampadānasāminiddesavasena pana vijjamānaṃ bhedaṃ sandhāyāha ‘‘me-saddo tīsu atthesu dissatī’’ti.

所谓“非他者即是自我”，此语由因缘所起之义相形成，以三种方式从彼说词推演而成。此“我”辞于一义中显现，且以因缘具足为依归表述内在差别。故此，“我”语于三义中现显，是为后人辨析。

Kiñcāpi upasaggo kiriyaṃ viseseti, jotakabhāvato pana satipi tasmiṃ sutasaddo eva taṃ tamatthaṃ vadatīti anupasaggassa sutasaddassa atthuddhāre saupasaggassa gahaṇaṃ na virujjhatīti dassento ‘‘saupasaggo ca anupasaggo cā’’tiādimāha. Assāti sutasaddassa. Kammabhāvasādhanāni idha sutasadde sambhavantīti vuttaṃ ‘‘upadhāritanti vā upadhāraṇanti vā attho’’ti. Mayāti atthe satīti yadā me-saddassa kattuvasena karaṇaniddeso, tadāti attho. Mamāti atthe satīti yadā sambandhavasena sāminiddeso, tadā.

某些前缀区别行为之具体种类，但就灯火性质而言，无论有无前缀，此听所言语均指同一本质。即无前缀之听声，义涵未减损而相互贯通。对此说“前缀及非前缀皆有其理”，亦有说明听声因习气构成。所谓“起持义”指“承载或支撑意义”，而“我”于语义中，即推断为行为施为时之指向，至关重要；“我”又为关系所示，后者在语境中也显现明显指向。

Suta-saddasannidhāne payuttena evaṃ-saddena savanakiriyājotakena bhavitabbanti vuttaṃ ‘‘evanti sotaviññāṇādiviññāṇakiccanidassana’’nti. Ādi-saddena sampaṭicchanādīnaṃ pañcadvārikaviññāṇānaṃ tadabhinīhaṭānañca manodvārikaviññāṇānaṃ gahaṇaṃ veditabbaṃ. Sabbesampi vākyānaṃ eva-kāratthasahitattā ‘‘suta’’nti etassa sutamevāti ayamattho labbhatīti āha ‘‘assavanabhāvapaṭikkhepato’’ti. Etena avadhāraṇena nirāsaṅkataṃ dasseti. Yathā ca sutaṃ sutamevāti niyametabbaṃ, taṃ sammā sutaṃ hotīti āha ‘‘anūnānadhikāviparītaggahaṇanidassana’’nti. Atha vā saddantaratthāpohanavasena saddo atthaṃ vadatīti sutanti asutaṃ na hotīti ayametassa atthoti vuttaṃ ‘‘assavanabhāvapaṭikkhepato’’ti . Iminā diṭṭhādivinivattanaṃ karoti. Idaṃ vuttaṃ hoti ‘‘na idaṃ mayā diṭṭhaṃ, na sayambhuñāṇena sacchikataṃ, atha kho sutaṃ, tañca kho sammadevā’’ti. Tenevāha – ‘‘anūnānadhikāviparītaggahaṇanidassana’’nti. Avadhāraṇatthe vā evaṃ-sadde ayamatthayojanā karīyatīti tadapekkhassa suta-saddassa ayamattho vutto ‘‘assavanabhāvapaṭikkhepato’’ti. Tenevāha ‘‘anūnānadhikāviparītaggahaṇanidassana’’nti. Savanasaddo cettha kammattho veditabbo ‘‘suyyatī’’ti.

在听声显现时，应依照组合之词，借由听觉感官与灯火作业，作相应观照，犹如“声音之识及诸识作用”之示现。自首字发音至断音，乃至五重门识及心门识等，应悉心观受。所有句子以单一义所集，称为“听”，此即本义，故曰“断绝杂乱之声音”所达成。基于此界定，须防止混淆。正如应令听声仍是听声，故言“由一定程度的错解而达成融合”，可视为妥当听闻。又说，倘若发音表表面义相违，乃是“声音非声音”，此乃“断绝杂乱声音”之境界。此处说明语音与被表达义存在转变。此语出“此非我见，非自悟知所证，然此声若为正，彼亦正”，故谓“由一定程度错解而达成融合”。以此规定，为应于词义领域中，开展理解与交流。听声因本境界作用，称为“明净”。

Evaṃ savanahetusuṇantapuggalasavanavisesavasena padattayassa ekena pakārena atthayojanaṃ dassetvā idāni pakārantarehipi taṃ dassetuṃ ‘‘tathā eva’’ntiādi vuttaṃ. Tattha tassāti yā sā bhagavato sammukhā dhammassavanākārena pavattā manodvāraviññāṇavīthi, tassā. Sā hi nānappakārena ārammaṇe pavattituṃ samatthā. Tathā ca vuttaṃ ‘‘sotadvārānusārenā’’ti. Nānappakārenāti vakkhamānānaṃ anekavihitānaṃ byañjanatthaggahaṇānaṃ nānākārena. Etena imissā yojanāya ākārattho evaṃ-saddo gahitoti dīpeti. Pavattibhāvappakāsananti pavattiyā atthibhāvappakāsanaṃ. Sutanti dhammappakāsananti yasmiṃ ārammaṇe vuttappakārā viññāṇavīthi nānappakārena pavattā, tassa dhammattā vuttaṃ, na sutasaddassa dhammatthattā. Vuttassevatthassa pākaṭīkaraṇaṃ ‘‘ayañhetthā’’tiādi. Tattha viññāṇavīthiyāti karaṇatthe karaṇavacanaṃ. Mayāti kattuatthe.

由此，听由能听觉个体、具普通声感应能力者，以简单方式表现义理，此说法在其他章节亦称“如是相应”。其所指，即世尊教导时，于心门识流的作用，此流可由多种方式着力于对象，故“多方式”意谓讲说中多种指称义。此处说明，词义融合以音声作基，谓之“如是之声体现义理”。开始时揭示听觉识作用，强调义理显现，不属于听声本质，而是所指义理。对词义展开说明时，作“此处意向”为“本理定义”，此时识流为动作生起。谓“心门识流”，意为缘由场合中之作用。

Evanti niddisitabbappakāsananti nidassanatthaṃ evaṃ-saddaṃ gahetvā vuttaṃ nidassetabbassa niddisitabbattābhāvābhāvato. Tena evaṃ-saddena sakalampi suttaṃ paccāmaṭṭhanti dasseti. Suta-saddassa kiriyāsaddattā savanakiriyāya ca sādhāraṇaviññāṇapabandhapaṭibaddhattā tattha ca puggalavohāroti vuttaṃ ‘‘sutanti puggalakiccappakāsana’’nti. Na hi puggalavohārarahite dhammapabandhe savanakiriyā labbhatīti.

因此，所谓须明示之处，是以义理为据，拿此声词，说明有无明义之情形。例如用此声普遍遍布全句，有发出全意涵指称作用。此听声带有行动性与一般识类关联，故称“听”即是“个体作用之表明”。无个体表明，则无作用之声。

Yassa cittasantānassātiādipi ākāratthameva evaṃ-saddaṃ gahetvā purimayojanāya aññathā atthayojanaṃ dassetuṃ vuttaṃ. Tattha ākārapaññattīti upādāpaññatti eva dhammānaṃ pavattiākārūpādānavasena tathā vuttā. Sutanti visayaniddesoti sotabbabhūto dhammo savanakiriyākattupuggalassa savanakiriyāvasena pavattiṭṭhānanti katvā vuttaṃ. Cittasantānavinimuttassa paramatthato kassaci kattu abhāvepi saddavohārena buddhiparikappitabhedavacanicchāya cittasantānato aññaṃ viya taṃsamaṅgiṃ katvā vuttaṃ ‘‘cittasantānenataṃsamaṅgino’’ti. Savanakiriyāvisayopi sotabbadhammo savanakiriyāvasena pavattacittasantānassa idha paramatthato kattubhāvato, savanavasena cittappavattiyā eva vā savanakiriyābhāvato taṃkiriyākattu ca visayo hotīti vuttaṃ ‘‘taṃsamaṅgino kattuvisaye’’ti. Sutākārassa ca therassa sammānicchitabhāvato āha ‘‘gahaṇasanniṭṭhāna’’nti. Etena vā avadhāraṇatthaṃ evaṃ-saddaṃ gahetvā ayamatthayojanā katāti daṭṭhabbaṃ.

若以心识流等事为例，仅从形相意义着手取用词句，以表示先前的连结与不同的义理连结，已被明说。其中文中形相约定者，仅是附着形式与约定的现象，依事理表现之形式，故而如此称之。所谓经文，则是以所闻领域为表述对象，指称听闻本人之听闻行为，所以以听闻行为为发生依据而称。虽心识流已超脱真义，但即使无人行事，仍用言语表达，表示因心识流所分别而为他物的类比，故称「以心识流为其类比」。听闻行为的对象亦即可听法，因听闻行为而生之心识流则从最高真实意义视之。如以听闻功能为前提，视为行为，即使无听闻行为，仍视为该行为作为其对象，故称「为其类比，强调行为对象」。对于经文的行者，因正观之真实意称之「聚合存在」，意指聚合所成之实有。由此将形相词取为观察对象，是此义理连结的表现，故应见解此为真实之连结。

Pubbe sutānaṃ nānāvihitānaṃ suttasaṅkhātānaṃ atthabyañjanānaṃ upadhāritarūpassa ākārassa nidassanassa, avadhāraṇassa vā pakāsanasabhāvo evaṃ-saddoti tadākārādiupadhāraṇassa puggalapaññattiyā upādānabhūtadhammapabandhabyāpāratāya vuttaṃ – ‘‘evanti puggalakiccaniddeso’’ti. Savanakiriyā pana puggalavādinopi viññāṇanirapekkhā natthīti visesato viññāṇabyāpāroti āha ‘‘sutanti viññāṇakiccaniddeso’’ti. ‘‘Me’’ti saddappavattiyā ekanteneva sattavisayattā viññāṇakiccassa ca tattheva samodahitabbato ‘‘meti ubhayakiccayuttapuggalaniddeso’’ti vuttaṃ. Avijjamānapaññattivijjamānapaññattisabhāvā yathākkamaṃ evaṃ-sadda – suta-saddānaṃ atthāti te tathārūpa-paññatti-upādānabhūta-dhammapabandhabyāpārabhāvena dassento āha – ‘‘evanti puggalakiccaniddeso, sutanti viññāṇakiccaniddeso’’ti. Ettha ca karaṇakiriyākattukammavisesappakāsanavasena puggalabyāpāravisayapuggalabyāpāranidassanavasena gahaṇākāragāhakatabbisayavisesaniddesavasena kattukaraṇabyāpārakattuniddesavasena ca dutiyādayo catasso atthayojanā dassitāti daṭṭhabbaṃ.

先前诸经各种名称所蕴涵的意义，涉及所附着之形相以及所指明之内涵与约定，故此所谓形相，即系因人名名称的附着而生的法性依附关系，因此称之为『如是此人事之指称』。就听闻行为的论者而言，认为意识独立无此说，故专指意识活动，称『经即是意识事之指称』。以『我』这一词在经文中单独起用，且只指明某一对象，于意识作用适合时而使用，因此称为『此为二业兼有之人之标志』。因无知名约定及有名约定的性质，称此语为听闻用语，即由依他义之界限与事理约定相结合而成的词义，因此说为『如是此人事之指称，经即意识业的指称』。这里因行事业功能差别而有四种目的连结，即指示业之所依，如听闻等，是谓第二种及第四种目的之示，于此处可见。

Sabbassapi saddādhigamanīyassa atthassa paññattimukheneva paṭipajjitabbattā sabbapaññattīnañca vijjamānādivasena chasu paññattibhedesu antogadhattā tesu ‘‘eva’’ntiādīnaṃ paññattīnaṃ sarūpaṃ niddhārento āha – ‘‘evanti ca meti cā’’tiādi. Tattha ‘‘eva’’nti ca ‘‘me’’ti ca vuccamānassatthassa ākārādino dhammānaṃ asallakkhaṇabhāvato avijjamānapaññattibhāvoti āha – ‘‘saccikaṭṭhaparamatthavasena avijjamānapaññattī’’ti. Tattha saccikaṭṭhaparamatthavasenāti bhūtatthauttamatthavasena. Idaṃ vuttaṃ hoti – yo māyāmarīciādayo viya abhūtattho, anussavādīhi gahetabbo viya anuttamattho ca na hoti, so rūpasaddādisabhāvo, ruppanānubhavanādisabhāvo vā attho saccikaṭṭho paramattho cāti vuccati, na tathā ‘‘evaṃ me’’ti padānaṃ atthoti. Etamevatthaṃ pākaṭataraṃ kātuṃ ‘‘kiñhettha ta’’ntiādi vuttaṃ. Sutanti pana saddāyatanaṃ sandhāyāha ‘‘vijjamānapaññattī’’ti. Teneva hi ‘‘yañhi taṃ ettha sotena upaladdha’’nti vuttaṃ, ‘‘sotadvārānusārena upaladdha’’nti pana vutte atthabyañjanādisabbaṃ labbhati.

对于所有根据词义应当证明所指意义，依靠约定之先导，所有约定因知识约定与现有约定之类，取各种约定之异同并厘清其群体，说出『如是此为我』之类。这里所谓『如是我』及『我』等词，因形相非特别标记，属于无分别性质的约定，是现有心识与知识约定，称之为『真正不虚假约定』。所谓真正即本体与究竟意义也。此语有如魔幻彩绘，因循习惯念诵，传承广大，不属真实正理，而只是现象与听闻情境所构成之意义。为更明了此义，使用『何者此处』之问。所谓经，即基于听闻功能而存在的词义。此时又以『现有约定』为名。因此说『以听闻为凭所获』，故能得相关意义诸种表述。

Taṃtaṃ upādāya vattabbatoti sotapathamāgate dhamme upādāya tesaṃ upadhāritākārādino paccāmasanavasena ‘‘eva’’nti, sasantatipariyāpanne khandhe upādāya ‘‘me’’ti vattabbattāti attho. Diṭṭhādisabhāvarahite saddāyatane pavattamānopi sutavohāro ‘‘dutiyaṃ tatiya’’ntiādiko viya paṭhamādīni diṭṭhamutaviññāte apekkhitvāva pavattoti āha ‘‘diṭṭhādīni upanidhāya vattabbato’’ti asutaṃ na hotīti hi sutanti pakāsitoyamatthoti. Attanā paṭividdhā suttassa pakāravisesā ‘‘eva’’nti therena paccāmaṭṭhāti āha ‘‘asammohaṃ dīpetī’’ti. Nānappakārapaṭivedhasamattho hotīti etena vakkhamānassa suttassa nānappakārataṃ duppaṭivijjhatañca dasseti. Sutassa asammosaṃ dīpetīti sutākārassa yāthāvato dassiyamānattā vuttaṃ. Asammohenāti sammohābhāvena, paññāya eva vā savanakālasambhūtāya taduttarakālapaññāsiddhi. Evaṃ asammosenāti etthāpi vattabbaṃ. Byañjanānaṃ paṭivijjhitabbo ākāro nātigambhīro, yathāsutadhāraṇameva tattha karaṇīyanti satiyā byāpāro adhiko, paññā tattha guṇībhūtāti vuttaṃ ‘‘paññāpubbaṅgamāyā’’tiādi ‘‘paññāya pubbaṅgamā’’ti katvā. Pubbaṅgamatā cettha padhānatā ‘‘manopubbaṅgamā’’tiādīsu (dha. pa. 1, 2) viya. Pubbaṅgamatāya vā cakkhuviññāṇādīsu āvajjanādīnaṃ viya appadhānatte paññā pubbaṅgamā etissāti ayampi attho yujjati. Evaṃ satipubbaṅgamāyāti etthāpi vuttanayānusārena yathāsambhavamattho veditabbo. Atthabyañjanasampannassāti atthabyañjanaparipuṇṇassa, saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattivasena chahi atthapadehi, akkharapadabyañjanākāraniruttiniddesavasena chahi byañjanapadehi ca samannāgatassāti vā attho daṭṭhabbo.

约定之指示标识，即由听闻行为产生的法中，从所附着的形相呈现出来，且因遍行、周遍体舍而标示『是』『我』。且取各种见解、包含约定，作为设立约定与现有情境的前提。即便诸见失误而仍起用这些词，其作用也只能对听闻行为的业用有所依托，故说语不虚，非所闻而只是提示其义。经作者本身也有明示称此非所闻，而是用言语标示言语特征。此语示意经的多样情况与对实际用法的详尽说明，因能识别多样的信息标记，故能突显出从听闻中所据的智慧。智慧居于法先成为首要，由此言语先导（即听闻）乃智慧之先导，称为智慧之先导。从眼识开始的各种感受与注意中的先导均属此理。由此可知，念行跟随先导智慧，择取相应义理之理应认识。所谓丰富内涵者，指充满各种标记细节、开示、划分、扩展以及释义的意义内容，分为六义词，六形态词，六标记词等，形成法义识别使用之全貌。

Yonisomanasikāraṃ dīpeti evaṃ-saddena vuccamānānaṃ ākāranidassanāvadhāraṇatthānaṃ aviparītasaddhammavisayattāti adhippāyo. Avikkhepaṃ dīpetīti ‘‘mūlapariyāyaṃ kattha bhāsita’’ntiādipucchāvasena pakaraṇappattassa vakkhamānassa suttassa savanaṃ samādhānamantarena na sambhavatīti katvā vuttaṃ. Vikkhittacittassātiādi tassevatthassa samatthanavasena vuttaṃ. Sabbasampattiyāti atthabyañjanadesakapayojanādisampattiyā. Aviparītasaddhammavisayehi viya ākāranidassanāvadhāraṇatthehi yonisomanasikārassa, saddhammassavanena viya ca avikkhepassa yathā yonisomanasikārena phalabhūtena attasammāpaṇidhipubbekatapuññatānaṃ siddhi vuttā tadavinābhāvato, evaṃ avikkhepena phalabhūtena kāraṇabhūtānaṃ saddhammassavanasappurisūpanissayānaṃ siddhi dassetabbā siyā assutavato sappurisūpanissayarahitassa ca tadabhāvato. Na hi vikkhittacittotiādinā samatthanavacanena pana avikkhepena kāraṇabhūtena sappurisūpanissayena ca phalabhūtassa saddhammassavanassa siddhi dassitā. Ayaṃ panettha adhippāyo yutto siyā – saddhammassavanasappurisūpanissayā na ekantena avikkhepassa kāraṇaṃ bāhiraṅgattā, avikkhepo pana sappurisūpanissayo viya saddhammassavanassa ekantakāraṇanti. Evampi avikkhepena sappurisūpanissayasiddhijotanā na samatthitāva, no na samatthitā vikkhittacittānaṃ sappurisapayirupāsanābhāvassa atthasiddhattā. Ettha ca purimaṃ phalena kāraṇassa siddhidassanaṃ nadīpūrena viya upari vuṭṭhisabbhāvassa, dutiyaṃ kāraṇena phalassa siddhidassanaṃ daṭṭhabbaṃ ekantavassinā viya meghavuṭṭhānena vuṭṭhippavattiyā.

正确观智激发意念，即对此类用语的形相表现、内涵呈现以及约定的组合主题，不违背法义的适切用语。所谓“不散乱”，是对于根本原因“所说所在”为何的提问，并回答于论述中，此经听闻的理解，由于未出现分裂心识，因此该听闻行为无法与诸问相违背。所谓“心未分裂”等说，正为该理的简洁总结。所谓“诸缘具足”，涵盖意义、内涵、用途等诸多条件之齐备集合。由于正确的用语、指示与围绕法的固定合一，故称正念观照，表明与真法印证相合之现象。故即使未变乱的智慧，也非单凭固定之因素，而是有赖善友见闻之助力，以及善友本身依赖此正法之基础。以不散乱非对真正且不动乱的见闻印证为前提，将如流水浸润大河般渐成稳定发展，借第二原因以果实成功之为证，则显现出生生不息的发展过程。

Bhagavato vacanassa atthabyañjanapabhedaparicchedavasena sakalasāsanasampattiogāhanākāro niravasesaparahitapāripūrikāraṇanti vuttaṃ ‘‘evaṃ bhaddako ākāro’’ti. Yasmā na hotīti sambandho. Pacchimacakkadvayasampattinti attasammāpaṇidhipubbekatapuññatāsaṅkhātaṃ guṇadvayaṃ. Aparāparavuttiyā cettha cakkabhāvo, caranti etehi sattā sampattibhavesūti vā. Ye sandhāya vuttaṃ ‘‘cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattatī’’tiādi (a. ni. 4.31). Purimapacchimabhāvo cettha desanākkamavasena daṭṭhabbo. Pacchimacakkadvayasiddhiyāti pacchimacakkadvayassa atthitāya. Sammāpaṇihitatto pubbe ca katapuñño suddhāsayo hoti tadasuddhihetūnaṃ kilesānaṃ dūrībhāvatoti āha – ‘‘āsayasuddhi siddhā hotī’’ti. Tathā hi vuttaṃ ‘‘sammāpaṇihitaṃ cittaṃ, seyyaso naṃ tato kare’’ti (dha. pa. 43), ‘‘katapuññosi tvaṃ ānanda, padhānamanuyuñja, khippaṃ hohisi anāsavo’’ti (dī. ni. 2.207) ca. Tenevāha ‘‘āsayasuddhiyā adhigamabyattisiddhī’’ti. Payogasuddhiyāti yonisomanasikārapubbaṅgamassa dhammassavanapayogassa visadabhāvena. Tathā cāha ‘‘āgamabyattisiddhī’’ti. Sabbassa vā kāyavacīpayogassa niddosabhāvena. Parisuddhakāyavacīpayogo hi vippaṭisārābhāvato avikkhittacitto pariyattiyaṃ visārado hotīti.

世尊言语之义理层次划分，旨在体摄诸法教导之完备原则，作为无漏与圆满的条件，谓依此形成“为善的形相”。其意非指某种相互关系，而是先有正果后成因之两重法功德。因其先后变化，故称作西方之相，意指依此而运行于世间众生。众生依此而行道。对佛所说“四轮”及其意义，见阿毗尼婆罗注4.31节。此指“一切皆有先后”的部份之释，非强调单体之现象，而是整体教义的流转。所谓先有清净愿心，为破除烦恼的根由，故宣称“心念清净已经成就”。此又谓“心之正向部署”，具如此正念，阿难弟子得出“正当修行，速成无染者”的教谕。由此宣说“清净心念的得成与增长种子”。所谓行为清净，指前导意念之清明无染。如此明示，现证此正念者无惑即指记忆清晰而生的成就。又指出各样殊途证量之能力，无有迷惑。如此重申，无惑意谓对随法定见之成就。对于标记、意义之观照，如持听闻般专注操作，增益智慧之先导。所谓先导，指意念的先行。此及眼识等依先导而生之识，因注意不足则先导不足。由此引申义理，念照依此先导而行。且解析意义内容，详以六义词等分层表达，贯穿经文文本释义之立法逻辑。此即意义十分广泛而详尽的现象之体现。以此应当了知义理内涵的丰富多样。

Nānappakārapaṭivedhadīpakenātiādinā atthabyañjanesu therassa evaṃsaddasuta-saddānaṃ asammohāsammosadīpanato catupaṭisambhidāvasena atthayojanaṃ dasseti. Tattha sotabbabhedapaṭivedhadīpakenāti etena ayaṃ suta-saddo evaṃ-saddasannidhānato, vakkhamānāpekkhāya vā sāmaññeneva sotabbadhammavisesaṃ āmasatīti dasseti. Manodiṭṭhikaraṇā pariyattidhammānaṃ anupekkhanasuppaṭivedhā visesato manasikārapaṭibaddhāti te vuttanayena yonisomanasikāradīpakena evaṃsaddena yojetvā, savanadhāraṇavacīparicayā pariyattidhammānaṃ visesena sotāvadhānapaṭibaddhāti te avikkhepadīpakena suta-saddena yojetvā dassento sāsanasampattiyā dhammassavane ussāhaṃ janeti. Tattha dhammāti pariyattidhammā. Manasānupekkhitāti ‘‘idha sīlaṃ kathitaṃ, idha samādhi, idha paññā, ettakā ettha anusandhiyo’’tiādinā nayena manasā anu anu pekkhitā. Diṭṭhiyā suppaṭividdhāti nijjhānakkhantibhūtāya, ñātapariññāsaṅkhātāya vā diṭṭhiyā tattha tattha vuttarūpārūpadhamme ‘‘iti rūpaṃ, ettakaṃ rūpa’’ntiādinā suṭṭhu vavatthapetvā paṭividdhā.

多种功能分别揭示的明灯等，在意义与义理的诠释中，长老通过‘在此教法中所闻的声音’与‘声音的非迷惑照破’这四种分别觉知的功用，为意义之关系画出光明之路。其间，所谓“可闻之类分辨明灯”者，是指此被称为听闻的声音，因为其与‘如此的声音’相应，在沟通交流时，对话所期待的内容，乃至一般而言，能使所闻法的特殊性质得以显现的培养习气。此乃指心所调摄即调心的对象，专门指向对教义的全面细致了悟，借由智慧引导的正思惟而成。经由这般的‘如此之声’，辅以对闻法的持守与熟习，长老指出诸教义由此得以特别关注保障，激发学习法门之切愿。此处所指的“法”即指教义，总结而言，所谓心行相应，乃是“此处说戒行，此处说禅定，此处说智慧，如此种种事的继承照顾”等，指因心念所观照而得以理解的教义本体。所谓“见解得明辨”即是以严谨的断除疑惑、深入见解的境地对此法加以圆满、有条理的解释，乃因其具深宽的亲闻知识和充分的沟通论述，详细地以“这是色受”等词语明明辨辨地述说解说。

Sakalena vacanenāti pubbe tīhi padehi visuṃ visuṃ yojitattā vuttaṃ. Attano adahantoti ‘‘mameda’’nti attani aṭṭhapento. Asappurisabhūminti akataññutaṃ ‘‘idhekacco pāpabhikkhu tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahatī’’ti (pārā. 195) evaṃ vuttaṃ anariyavohārāvatthaṃ, sā eva anariyavohārāvatthā asaddhammo. Nanu ca ānandattherassa ‘‘mamedaṃ vacana’’nti adhimānassa, mahākassapattherādīnañca tadāsaṅkāya abhāvato asappurisabhūmisamatikkamādivacanaṃ niratthakanti? Nayidamevaṃ ‘‘evaṃ me suta’’nti vadantena ayampi attho vibhāvitoti dassanato. Keci pana ‘‘devatānaṃ parivitakkāpekkhaṃ tathāvacananti edisī codanā anavakāsāvā’’ti vadanti. Tasmiṃ kira khaṇe ekaccānaṃ devatānaṃ evaṃ cetaso parivitakko udapādi ‘‘bhagavā ca parinibbuto, ayañca āyasmā desanākusalo, idāni dhammaṃ deseti sakyakulappasuto tathāgatassa bhātā cūḷapituputto, kiṃ nu kho sayaṃ sacchikataṃ dhammaṃ deseti, udāhu bhagavatoyeva vacanaṃ yathāsuta’’nti. Evaṃ tadāsaṅkitappakārato asappurisabhūmisamokkamādito atikkamādi vibhāvitanti. Appetīti nidasseti. Diṭṭhadhammikasamparāyikaparamatthesu yathārahaṃ satte netīti netti, dhammoyeva netti dhammanetti.

所谓“总是全言”，是依据先前三句以“分别周到结合”之理宣说。所谓“打击自己的”，即自称“这是我的”，因自我拘执而妄作定见。所谓“不善人界”，谓因不识因果、不了解佛陀所说法则之不调和者，持续破坏佛法律令，如此不善行由此显现，此即称为不善之言说。难道阿难长老所言“这是我说话”乃自大之言吗？以及大咖萨巴等诸长老，因无疑惑而明确指出此言非通俗人的妄言吗？当说“如是我闻”此类文句即是说明此义。唯有部分人说“是天神为鼓励而说此话”，实则皆有世间异解。试想当时一瞬，一些天神念生心起说：“世尊已入般涅槃，而这位尊者善于讲说者现今之言，确是释迦族裔如来的弟弟、小父之子，岂能亲证之法有所虚伪？世尊亲口所说自当真切。”因此因世人妄想混乱者的超越者，才说该语是无益之言。此说表明，如实之理对于正知正见者方是标准，身心法理的正理准绳即是法之正理。

Daḷhataraniviṭṭhā vicikicchā kaṅkhā. Nātisaṃsappanā matibhedamattā vimati. Assaddhiyaṃ vināseti bhagavatā desitattā, sammukhāvassa paṭiggahitattā, khalitaduruttādigahaṇadosābhāvato ca. Ettha ca paṭhamādayo tisso atthayojanā ākārādiatthesu aggahitavisesameva evaṃ-saddaṃ gahetvā dassitā, tato parā catasso ākāratthameva evaṃ-saddaṃ gahetvā vibhāvitā, pacchimā pana tisso yathākkamaṃ ākāratthaṃ nidassanatthaṃ avadhāraṇatthañca evaṃ-saddaṃ gahetvā yojitāti daṭṭhabbaṃ.

究竟之坚定疑惑不安及怀疑，是由无明轻慢、断见差别引起的。佛陀依正知所说之法音，乃是直接面对内心、断除乱心等错误见或恶习的缘故。此处所列首三义关系之关联，清楚显现于各义的解说之中，而后又依次列出第四义的相应说明。显示出对各种意义层次的逐步立体化解析，应当如此观察。

Eka-saddo aññaseṭṭhāsahāyasaṅkhyādīsu dissati. Tathā hesa ‘‘sassato attā ca loko ca, idameva saccaṃ moghamaññanti ittheke abhivadantī’’tiādīsu (ma. ni. 3.27) aññatthe dissati , ‘‘cetaso ekodibhāva’’ntiādīsu (dī. ni. 1.228) seṭṭhatthe, ‘‘eko vūpakaṭṭho’’tiādīsu (dī. ni. 1.405) asahāye, ‘‘ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu saṅkhyāyaṃ. Idhāpi saṅkhyāyanti dassento āha ‘‘ekanti gaṇanaparicchedaniddeso’’ti. Kālañca samayañcāti yuttakālañca paccayasāmaggiñca khaṇoti okāso. Tathāgatuppādādiko hi maggabrahmacariyassa okāso tappaccayapaṭilābhahetuttā. Khaṇo eva ca samayo. Yo ‘‘khaṇo’’ti ca ‘‘samayo’’ti ca vuccati, so ekovāti hi attho mahāsamayoti mahāsamūho. Samayopi khoti sikkhāpadapūraṇassa hetupi. Samayappavādaketi diṭṭhippavādake. Tattha hi nisinnā titthiyā attano attano samayaṃ pavadantīti. Atthābhisamayāti hitapaṭilābhā. Abhisametabboti abhisamayo, abhisamayo attho abhisamayaṭṭhoti pīḷanādīni abhisametabbabhāvena ekībhāvaṃ upanetvā vuttāni. Abhisamayassa vā paṭivedhassa visayabhūto attho abhisamayaṭṭhoti. Tāneva tathā ekattena vuttāni. Tattha pīḷanaṃ dukkhasaccassa taṃsamaṅgino hiṃsanaṃ avipphārikatākaraṇaṃ. Santāpo dukkhadukkhatādivasena santāpanaṃ paridahanaṃ.

同一个词在不同文献、不同辅助意涵的语境中显示出差异。如“永恒我与世界”，部分引文多用于反驳；如“一心的本性”，用于最高境界教义；如“一块遮盖布”，“同一时刻”的计数等，具有色法修行的时空观。此处“时刻”与“时节”同义，比喻修行辅因与获得的因缘法。所谓“时刻”者，意为若干集合或重大时刻的集成。此中“时刻”还有完成戒律的动因，亦称“见解的破除”。修行中，凡是禅修者自己宣说的时机，谓之“时刻”。“涵义圆满”，谓是促进利益之修行机缘。此“圆满”又称“应圆满”意为完成。所谓“应圆满”，是在加压与别的法相联系时的圆满，诸义一体体现。如加压既是苦谛之痛苦根源，是生死痛苦的加害者。忧伤之苦痛、烦恼及煎熬，是其造成的不离痛苦焰的燃起。

Tattha sahakārīkāraṇaṃ sannijjhaṃ sameti samavetīti samayo, samavāyo. Sameti samāgacchati maggabrahmacariyaṃ ettha tadādhārapuggalehīti samayo, khaṇo. Sameti ettha, etena vā saṃgacchati satto, sabhāvadhammo vā sahajātādīhi uppādādīhi vāti samayo, kālo. Dhammappavattimattatāya atthato abhūtopi hi kālo dhammappavattiyā adhikaraṇaṃ karaṇaṃ viya ca kappanāmattasiddhena rūpena voharīyatīti. Samaṃ, saha vā avayavānaṃ ayanaṃ pavatti avaṭṭhānanti samayo, samūho yathā ‘‘samudāyo’’ti. Avayavasahāvaṭṭhānameva hi samūhoti. Avasesapaccayānaṃ samāgame eti phalaṃ etasmā uppajjati pavattati cāti samayo, hetu yathā ‘‘samudayo’’ti. Sameti saṃyojanabhāvato sambandho eti attano visaye pavattati, daḷhaggahaṇabhāvato vā saṃyuttā ayanti pavattanti sattā yathābhinivesaṃ etenāti samayo, diṭṭhi; diṭṭhisaññojanena hi sattā ativiya bajjhantīti. Samiti saṅgati samodhānanti samayo, paṭilābho. Samayanaṃ, sammā vā ayanaṃ apagamoti samayo, pahānaṃ. Abhimukhaṃ ñāṇena sammā etabbo abhisametabboti abhisamayo, dhammānaṃ aviparīto sabhāvo. Abhimukhabhāvena sammā eti gacchati bujjhatīti abhisamayo, dhammānaṃ aviparītasabhāvāvabodho. Evaṃ tasmiṃ tasmiṃ atthe samaya-saddassa pavatti veditabbā. Samayasaddassa atthuddhāre abhisamayasaddassa udāharaṇaṃ vuttanayeneva veditabbaṃ. Assāti samayasaddassa . Kālo attho samavāyādīnaṃ atthānaṃ idha asambhavato, desadesakaparisānaṃ viya suttassa nidānabhāvena kālassa apadisitabbato ca.

所谓“同因合缘参与”，谓同一缘因共周到参与并生效，称为“时刻”或“合会”。“参与”即参与、汇聚于修行者、当时在座者，即称“时刻”、“瞬间”。此词乃是指众生依法以及因缘合和，犹如“缘起”之义。随缘而形成某种完整现象，称“集合”。所谓“集合”，即部件同在所成整体。果报由多种缘起而产生，因此有生生不息之势。所谓参与是因缘聚合的关系，另有因果相连与紧密结合之意；此关系中存在执着，如众生因此陷入痛苦。所谓“参与”又指严密结合、解决问题；“参与”、“得利”；“进入”、“割舍”之义。所谓“正面之知”，即以正知修证法而应依止的圆满，是对法真相的明了。以正知之态致力，即谓圆满，是对法实相及其不反实相的觉悟。因此，须辨认每义中“时刻”或“关联之声”所起的功用。取“时刻之声”例证，“时刻”即时空也；“时刻”的意义为“会合”、与缘起相应之义。时刻之义乃依教义、住处及集会的便利而生。

Kasmā panettha aniyamitavaseneva kālo niddiṭṭho, na utusaṃvaccharādivasena niyametvāti? Āha – ‘‘tattha kiñcāpī’’tiādi. Utusaṃvaccharādivasena niyamaṃ akatvā samayasaddassa vacanena ayampi guṇo laddho hotīti dassento ‘‘ye vā ime’’tiādimāha. Sāmaññajotanā hi visese avatiṭṭhatīti. Tattha diṭṭhadhammasukhavihārasamayo devasikaṃ jhānaphalasamāpattīhi vītināmanakālo, visesato sattasattāhāni. Suppakāsāti dasasahassilokadhātusaṃkampanaobhāsapātubhāvādīhi pākaṭā. Yathāvuttabhedesu eva samayesu ekadesaṃ pakārantarehi saṅgahetvā dassetuṃ ‘‘yo cāya’’ntiādimāha. Tathā hi ñāṇakiccasamayo attahitapaṭipattisamayo ca abhisambodhisamayo, ariyatuṇhībhāvasamayo diṭṭhadhammasukhavihārasamayo, karuṇākiccaparahitapaṭipattidhammikathāsamayo desanāsamayo eva.

为何此处所说的所谓“时刻”是无规律的？并非由季节更替等确定的周期。对此回答曰：“确实如此”，无按季节周期规定律令，此“时刻之声”的说法亦据此得以成立。所谓“一般而通用的光明”，在此彰显无特别限定。此处“现见法乐修习时光”，指天界的禅定果位等的成果获得，持续存在，并且特别显现数与数的七七相续。所谓“庄严纯净”，乃指十万世界界之光合生现象的显明。正如前述各种时刻之间，若以相应方式聚合分解，唯在一处，显示“一切皆归一”，故说“所说‘无论谁’诸语”，示现智慧的实际开展时间。如此即是智慧功德的实现时机、达成圣道果位之时机；成道之时、清寂的寂灭时期、确见法乐之时；慈悲事业与利益众生之实践时及说法的时节。

Karaṇavacanena niddeso katoti sambandho. Tatthāti abhidhammatadaññasuttapadavinayesu. Tathāti bhummakaraṇehi. Adhikaraṇattho ādhārattho. Bhāvo nāma kiriyā, tāya kiriyantaralakkhaṇaṃ bhāvenabhāvalakkhaṇaṃ. Tattha yathā kālo sabhāvadhammaparicchinno sayaṃ paramatthato avijjamānopi ādhārabhāvena paññāto taṅkhaṇappavattānaṃ tato pubbe parato ca abhāvato ‘‘pubbaṇhe jāto, sāyanhe gacchatī’’ti ca ādīsu, samūho ca avayavavinimutto avijjamānopi kappanāmattasiddho avayavānaṃ ādhārabhāvena paññāpīyati ‘‘rukkhe sākhā, yavarāsiyaṃ sambhūto’’tiādīsu, evaṃ idhāpīti dassento āha ‘‘adhikaraṇañhi…pe… dhammāna’’nti. Yasmiṃ kāle dhammapuñje vā kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃ eva kāle dhammapuñje ca phassādayopi hontīti ayañhi tattha attho. Yathā ca ‘‘gāvīsu duyhamānāsu gato, duddhāsu āgato’’ti dohanakiriyāya gamanakiriyā lakkhīyati, evaṃ idhāpi ‘‘yasmiṃ samaye, tasmiṃ samaye’’ti ca vutte ‘‘satī’’ti ayamattho viññāyamāno eva hoti padatthassa sattāvirahābhāvatoti samayassa sattākiriyāya cittassa uppādakiriyā phassādīnaṃ bhavanakiriyā ca lakkhīyati. Yasmiṃ samayeti yasmiṃ navame khaṇe, yasmiṃ yonisomanasikārādihetumhi, paccayasamavāye vā sati kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva khaṇe, hetumhi, paccayasamavāye vā phassādayopi hontīti ubhayattha samayasadde bhummaniddeso kato lakkhaṇabhūtabhāvayuttoti dassento āha ‘‘khaṇa…pe… lakkhīyatī’’ti.

以行为对象所做的说明称为指示，即所谓的「关系」。此处所指「关系」意在教法、论述、律仪中有所谓的指称。所谓「这样」则是由事物的领域所构成。此处「对象」即依凭、根据。所谓「存在」即行为，因行为的差异而区分为生起行为与消灭行为。譬如时间，虽按世间法则分段，然而本体上纵使无知依然是依据存在，被智者认识，如夕阳西下、朝阳升起等初初作为及前后消灭，集合体虽由组成要素解脱而无知，然因所依的存在名为器，故以该依凭而识别诸如「树上枝条」「适逢青草生长」等。从此说「此处如此」者即指教示「有依凭即诸法依止」。当某时刻，有善心生于心中，则该时刻诸感等亦随之发生，此即此处所说的义。正如「牛群中有人缺乳，乳牛已至」等，挤奶行为即由行而现，故此处所说「某时刻、正当时」中「念」处，依此理乃由字意分明理解为时刻的存在及因念生起，心生所缘和色受等随之生起，此皆行为之表现。所谓「某时刻」乃指第九瞬间，或称念生因缘、及缘起合和处，当此时善心生起，则在因缘和合时，感受等亦随之生起。因此两个方向的「时」字（samaya）均为依托处之指示，且已被辩释为时刻的标志。

Hetuatthokaraṇattho ca sambhavati ‘‘annena vasati, ajjhenena vasati, pharasunā chindati, kudālena khaṇatī’’tiādīsu viya. Vītikkamañhi sutvā bhikkhusaṅghaṃ sannipātāpetvā otiṇṇavatthukaṃ puggalaṃ paṭipucchitvā vigarahitvā ca taṃ taṃ vatthuṃ otiṇṇakālaṃ anatikkamitvā teneva kālena sikkhāpadāni paññapento bhagavā viharati sikkhāpadapaññattihetuñca apekkhamāno tatiyapārājikādīsu viya.

作为因缘对象的说明亦如「住于粮食」「住于柴火」「农具砍伐」「锄头挖掘」等语句。闻此离经戒律，僧团集会时对违戒者一一质询，斥责并排除其过失，依次计算违犯时间，于此正法修学戒律之时，正如三重违犯等一样。

Accantameva ārambhato paṭṭhāya yāva desanāniṭṭhānaṃ parahitapaṭipattisaṅkhātena karuṇāvihārena. Tadatthajotanatthanti accantasaṃyogatthajotanatthaṃ. Upayogavacananiddeso kato yathā ‘‘māsaṃ ajjhetī’’ti.

从开端极为明晰，乃至讲说终结，皆以利众生行为修习之慈爱为念。在此以发光之事例喻，谓极强结合之灯光能明耀。谓检用语句之指示，譬如「灭灯之月」等。

Porāṇāti aṭṭhakathācariyā. Abhilāpamattabhedoti vacanamattena viseso. Tena suttavinayesu vibhattibyattayo katoti dasseti.

所谓古老者，乃注疏师也。此处论分字义分别之用，谓文词语义层次不同。由此示意于经律文中，分别科目已作区隔。

Seṭṭhanti seṭṭhavācakaṃ vacanaṃ ‘‘seṭṭha’’nti vuttaṃ seṭṭhaguṇasahacaraṇato. Tathā uttamanti etthāpi. Gāravayuttoti garubhāvayutto garuguṇayogato, garukaraṇārahatāya vā gāravayutto. Vuttoyeva, na pana idha vattabbo visuddhimaggassa imissā aṭṭhakathāya ekadesabhāvatoti adhippāyo.

所谓「最胜」者，为表达最尊最高之词句，乃由最胜德及行而得名。如此「最佳」亦应理解。所谓庄严，即包含庄重、优良结合、庄严持有，或成就尊严。此语已被援引，但此非注疏论述清净道的唯一或主要说法。

Aparo nayo (saṃ. ni. ṭī. 1.1.1; sārattha. ṭī. 1.vinayānisaṃsakathāvaṇṇanā; visuddhi. mahāṭī. 1.144; itivu. aṭṭha. ganthārambhakathā) – bhāgavāti bhagavā, bhatavāti bhagavā, bhāge vanīti bhagavā, bhage vanīti bhagavā, bhattavāti bhagavā, bhage vamīti bhagavā, bhāge vamīti bhagavā.

另有一种解释方式（见《相应部》复注1.1.1；《沙拉他》复注第1册·律之功德说明；《清净道论》大复注第1册第144节；《如是语》注疏·著作缘起说明）——『世尊』者，『bhāgavā』也；『世尊』者，『bhatavā』也；『世尊』者，『已礼拜诸分者』也；『世尊』者，『已礼拜诸欲者』也；『世尊』者，『bhattavā』也；『世尊』者，『已舍弃诸欲者』也；『世尊』者，『已舍弃诸分者』也。

Bhagavā bhatavā bhāge, bhage ca vani bhattavā;

世尊为尊贵者所敬重，为尊重者所供养；

Bhage vami tathā bhāge, vamīti bhagavā jino.

尊重者亦在尊重中，故名为世尊，彼即为胜利者。

Tattha kathaṃ bhāgavāti bhagavā? Ye te sīlādayo dhammakkhandhā guṇabhāgā guṇakoṭṭhāsā, te anaññasādhāraṇā niratisayā tathāgatassa atthi upalabbhanti. Tathā hissa sīlaṃ, samādhi, paññā, vimutti, vimuttiñāṇadassanaṃ, hirī, ottappaṃ, saddhā, vīriyaṃ, sati sampajaññaṃ, sīlavisuddhi, diṭṭhivisuddhi, samatho, vipassanā, tīṇi kusalamūlāni, tīṇi sucaritāni, tayo sammāvitakkā, tisso anavajjasaññā, tisso dhātuyo, cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, cattāro ariyamaggā, cattāri ariyaphalāni, catasso paṭisambhidā, catuyonipaṭicchedakañāṇaṃ, cattāro ariyavaṃsā, cattāri vesārajjañāṇāni, pañca padhāniyaṅgāni, pañcaṅgiko sammāsamādhi, pañcañāṇiko sammāsamādhi, pañcindriyāni, pañca balāni, pañca nissāraṇīyā dhātuyo, pañca vimuttāyatanañāṇāni, pañca vimuttiparipācanīyā saññā, cha anussatiṭṭhānāni, cha gāravā, cha nissāraṇīyā dhātuyo, cha satatavihārā, cha anuttariyāni, cha nibbedhabhāgiyā saññā, cha abhiññā, cha asādhāraṇañāṇāni, satta aparihāniyā dhammā, satta ariyadhammā, satta ariyadhanāni, satta bojjhaṅgā, satta sappurisadhammā, satta nijjaravatthūni, satta saññā, satta dakkhiṇeyyapuggaladesanā, satta khīṇāsavabaladesanā, aṭṭha paññāpaṭilābhahetudesanā, aṭṭha sammattāni, aṭṭha lokadhammātikkamā, aṭṭha ārambhavatthūni, aṭṭha akkhaṇadesanā, aṭṭha mahāpurisavitakkā, aṭṭha abhibhāyatanadesanā, aṭṭha vimokkhā, nava yonisomanasikāramūlakā dhammā, nava pārisuddhipadhāniyaṅgāni, nava sattāvāsadesanā, nava āghātapaṭivinayā, nava saññā, nava nānattā, nava anupubbavihārā, dasa nāthakaraṇā dhammā, dasa kasiṇāyatanāni, dasa kusalakammapathā, dasa sammattāni, dasa ariyavāsā, dasa asekkhadhammā, dasa tathāgatabalāni, ekādasa mettānisaṃsā, dvādasa dhammacakkākārā, terasa dhutaguṇā, cuddasa buddhañāṇāni, pañcadasa vimuttiparipācanīyā dhammā, soḷasavidhā ānāpānassati, soḷasa aparantapanīyā dhammā, aṭṭhārasa buddhadhammā, ekūnavīsati paccavekkhaṇañāṇāni, catucattālīsa ñāṇavatthūni, paññāsa udayabbayañāṇāni, paropaṇṇāsa kusaladhammā, sattasattati ñāṇavatthūni, catuvīsatikoṭisatasahassasaṅkhāsamāpattisañcārimahāvajirañāṇaṃ, anantanayasamantapaṭṭhānapavicayapaccavekkhaṇadesanāñāṇāni tathā anantāsu lokadhātūsu anantānaṃ sattānaṃ āsayādivibhāvanañāṇāni cāti evamādayo anantāparimāṇabhedā anaññasādhāraṇā niratisayā guṇabhāgā guṇakoṭṭhāsā saṃvijjanti upalabbhanti, tasmā yathāvuttavibhāgā guṇabhāgā assa atthīti ‘‘bhāgavā’’ti vattabbe ā-kārassa rassattaṃ katvā ‘‘bhagavā’’ti vutto. Evaṃ tāva bhāgavāti bhagavā.

何以称之为「尊贵者」？彼者是诸品德诸法之集合，是优异者之集聚，乃非他所能及者，超越常众，于如来处所显现。其德包括：戒、定、慧、解脱、解脱见知、羞耻、审慎、信心、精进、念、正念正知、戒净、见净、静虑、观慧、三善根、三善行、三正思维、三无过失识、三界、四念处、四正勤、四所趣、四圣道、四圣果、四解脱门、四断灭识、四圣谱系、四入相识、五根、五力、五可依止界、五解脱所知、五解脱涵盖识、六念处、六敬重、六可依止界、六恒修、六无上品、六离欲识、七不可毁坏法、七圣法、七圣资粮、七觉支、七善人法、七淨源、七识、七善往诵人说法、七断除染污力说法、八种智慧获利之因、八正道、八越世法、八精进因、八突出说法、八大人思、八征服境说法、八解脱、九近因思精进所生法、九净化应修法、九束缚解除说法、九善行渐修法、十作主事业法、十遍所境、十善业道、十正行、十圣住、十不退转法、十如来力、十一慈无怨、十二法轮转导、十三除垢德、十四佛智、十五解脱普覆法、十六入出息念、十六无余灭定支、十八佛法、二十一回顾智慧、四十四识缘、五十生灭智慧、五十五弘摄善法、七十七智慧、二千七百万诸识缘摄智慧、无限众生根本烦恼分别智慧等法，诸如此类无量无边不可胜数、非他所及的优胜集合，皆为此所知悉而得见。因此依其正当分类，谓之「尊贵者」。如是者即称「世尊」。

Yasmā sīlādayo sabbe, guṇabhāgā asesato;

因其诸品德无量无尽，

Vijjanti sugate tasmā, bhagavāti pavuccatīti.

故圣者所知，称为世尊。

Kathaṃ bhatavāti bhagavā? Ye te sabbalokahitāya ussukkamāpannehi manussattādike aṭṭha dhamme samodhānetvā sammāsambodhiyā katamahābhinīhārehi mahābodhisattehi paripūritabbā dānapāramī, sīla, nekkhamma, paññā, vīriya, khanti, sacca, adhiṭṭhāna, mettā, upekkhāpāramīti dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyoti samatiṃsa pāramiyo, dānādīni cattāri saṅgahavatthūni, saccādīni cattāri adhiṭṭhānāni, aṅgapariccāgo nayanadhanarajjaputtadārapariccāgoti pañca mahāparicāgā, pubbayogo, pubbacariyā, dhammakkhānaṃ, ñātatthacariyā, lokatthacariyā, buddhicariyāti evamādayo, saṅkhepato vā sabbe puññañāṇasambhārā buddhakaradhammā, te mahābhinīhārato paṭṭhāya kappānaṃ satasahassādhikāni cattāri asaṅkheyyāni yathā hānabhāgiyā saṃkilesabhāgiyā ṭhitibhāgiyā vā na honti, atha kho uttaruttari visesabhāgiyāva honti, evaṃ sakkaccaṃ nirantaraṃ anavasesato bhatā sambhatā assa atthīti ‘‘bhatavā’’ti vattabbe ‘‘bhagavā’’ti vutto niruttinayena ta-kārassa ga-kāraṃ katvā. Atha vā bhatavāti teyeva yathāvutte buddhakaradhamme vuttanayeneva bhari sambhari, paripūresīti attho. Evampi bhatavāti bhagavā.

何以称之为「尊重者」？是诸为利益一切世间、慈悲感发之人等，于此八法：布施、戒、出离、慧、精进、忍、真实、坚定、慈、舍——十波罗蜜及十从波罗蜜、十最终波罗蜜，皆具足悉达成，布施等诸法为四大辅助义，真实等为四坚定，舍等五大舍弃，先行、先发、法语、亲族行、世俗行、佛行，这类聚集智慧功德，为大菩萨，历劫修行无数，已断三界所有染污，续渐增加殊胜，未有缺失。如是不绝持续，自他和合，故称「尊重者」。此称「尊重者」者，乃依语法，以声韵变换，遂取「尊重者」一名。亦有以此释为累积充满之义。依此理故，称为「尊重者」。

Sammāsambodhiyā sabbe, dānapāramiādike;

正自觉者已证得一切，具足布施等波罗蜜多等功德；

Sambhāre bhatavā nātho, tenāpi bhagavā matoti.

他是集聚的主人，因此世尊也被如此认为。

Kathaṃ bhāge vanīti bhagavā? Ye te catuvīsatikoṭisatasahassasaṅkhā devasikaṃ vaḷañjanakasamāpattibhāgā, te anavasesato lokahitatthaṃ attano ca diṭṭhadhammasukhavihāratthaṃ niccakappaṃ vani bhaji sevi bahulamakāsīti bhāge vanīti bhagavā. Atha vā abhiññeyyadhammesu kusalādīsu khandhādīsu ca ye te pariññeyyādivasena saṅkhepato vā catubbidhā abhisamayabhāgā, vitthārato pana ‘‘cakkhu pariññeyyaṃ sotaṃ…pe… jarāmaraṇaṃ pariññeyya’’ntiādinā (paṭi. ma. 1.21) aneke pariññeyyabhāgā, ‘‘cakkhussa samudayo pahātabbo…pe… jarāmaraṇassa samudayo pahātabbo’’tiādinā pahātabbabhāgā, ‘‘cakkhussa nirodho…pe… jarāmaraṇassa nirodho sacchikātabbo’’tiādinā sacchikātabbabhāgā, ‘‘cakkhussa nirodhagāminī paṭipadā’’tiādinā, ‘‘cattāro satipaṭṭhānā’’tiādinā ca anekabhedā bhāvetabbabhāgā ca dhammā, te sabbe vani bhaji yathārahaṃ gocarabhāvanāsevanānaṃ vasena sevi. Evampi bhāge vanīti bhagavā. Atha vā ‘‘ye ime sīlādayo dhammakkhandhā sāvakehi sādhāraṇā guṇabhāgā guṇakoṭṭhāsā, kinti nu kho te vineyyasantānesu patiṭṭhapeyya’’nti mahākaruṇāya vani abhipatthayi, sā cassa abhipatthanā yathādhippetaphalāvahā ahosi. Evampi bhāge vanīti bhagavā.

世尊为何称为福田？那些拥有二十四亿三千万天人的福田分，因无穷尽永恒地利益世间，令自身及所见法得乐住故，定时于福田中生活、布施、修行、利益众生，故称为福田。又或于应当修习的善法及五蕴等解脱法中，简明地说有四种通达福田；详述有眼识通达等种种解脱福田。若以“眼识生起应断除……老死应断除”等应斩除的福田，以“眼识灭为实证”等应实证的福田，以“眼识灭道行”等应修道的福田，以“四念处”等应修习的佛法差别福田——这些法皆是世尊所生活、布施、修行、利益众生，故称为福田。又或以“这些如戒等法蕴，弟子们共有的功德之类，究竟当成立于应断见处”深切悲悯故，亦以此心志布施、修行、利益众生，故称为福田。

Yasmā ñeyyasamāpattiguṇabhāge asesato;

由于这些应当认识的通达福田，永无缺漏，

Bhaji patthayi sattānaṃ, hitāya bhagavā tatoti.

世尊随顺众生利益而布施持守故。

Kathaṃ bhage vanīti bhagavā? Samāsato tāva katapuññehi payogasampannehi yathāvibhavaṃ bhajīyantīti bhagā, lokiyalokuttarā sampattiyo. Tattha lokiye tāva tathāgato sambodhito pubbe bodhisattabhūto paramukkaṃsagate vani bhaji sevi, yattha patiṭṭhāya niravasesato buddhakaradhamme samannānento buddhadhamme paripācesi, buddhabhūto pana te niravajjasukhūpasaṃhite anaññasādhāraṇe lokuttarepi vani bhaji sevi, vitthārato pana padesarajjaissariyacakkavattisampatti-devarajjasampattiādivasena- jhānavimokkhasamādhisamāpattiñāṇadassana-maggabhāvanāphalasacchi- kiriyādi-uttarimanussadhammavasena ca anekavihite anaññasādhāraṇe bhage vani bhaji sevi. Evampi bhage vanīti bhagavā.

世尊为何称为福田？这是一切善功之集大成，是世俗及出世间的福德财富。世尊先前虽为菩萨，至极进修后，确立并圆满佛所法，于无尽处所弘扬佛法；成佛后无垢净乐，甚为殊胜，福德即是世俗及出世间常住不变之福田。详述而言，有无有边际的领域庄严、须弥山王、转轮圣王、天帝之权势等功德成就，及禅定、解脱、三摩地、证见、道果、行相的成就，同时示现优胜无二的出世间人间功德，种种安乐福田，世尊均恒常于其中布施修习利益众生，故称为福田。

Yā tā sampattiyo loke, yā ca lokuttarā puthu;

凡世间所具足的利益，及超出世间的殊胜功德，

Sabbā tā bhaji sambuddho, tasmāpi bhagavā matoti.

悉皆为正觉者所共有，因此世尊亦作如是认为。

Kathaṃ bhattavāti bhagavā? Bhattā daḷhabhattikā assa bahū atthīti bhattavā. Tathāgato hi mahākaruṇāsabbaññutaññāṇādiaparimitanirupamapabhāvaguṇavisesasamaṅgibhāvato sabbasattuttamo, sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantūpakāritāya dvattiṃsamahāpurisalakkhaṇa-asītianubyañjana-byāmappabhādianaññasādhāraṇa- visesapaṭimaṇḍita-rūpakāyatāya yathābhucca-guṇādhigatena ‘‘itipi so bhagavā’’tiādinayappavattena lokattayabyāpinā suvipulena suvisuddhena ca thutighosena samannāgatattā ukkaṃsapāramippattāsu appicchatāsantuṭṭhiādīsu suppatiṭṭhitabhāvato dasabalacatuvesārajjādiniratisayaguṇavisesa-samaṅgibhāvato ca rūpappamāṇo rūpappasanno, ghosappamāṇo ghosappasanno, lūkhappamāṇo lūkhappasanno, dhammappamāṇo dhammappasannoti evaṃ catuppamāṇike lokasannivāse sabbathāpi pasādāvahabhāvena samantapāsādikattā aparimāṇānaṃ sattānaṃ sadevamanussānaṃ ādarabahumānagāravāyatanatāya paramapemasambhattiṭṭhānaṃ. Ye tassa ovāde patiṭṭhitā aveccappasādena samannāgatā honti, kenaci asaṃhāriyā tesaṃ pasādabhatti samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā. Tathā hi te attano jīvitapariccāgepi tattha pasādaṃ na pariccajanti, tassa vā āṇaṃ daḷhabhattibhāvato. Tenevāha –

世尊何以称为“坚定者”呢？所谓“坚定”，即为有所坚固、牢不可破者。正如如来大悲为怀，具足一切智慧与无上觉知，超越无量所有难以胜量的性相殊胜之妙妙德，于众生中居最尊第一，以成就一切有益之先行，断除无有妨碍，纯净安乐之果，人天相续用之，始终无倦无厌，具足功德之修习与运用，亲近诸众生极为慈惠。世尊显现殊胜三十二相八十种随形相及无与伦比之妙德，内外显现清净庄严之形躯，具足转法轮能使众生离苦得乐。由其智慧明彻、功德广大、清净荣耀，世尊种种显现为世间无与伦比，常以光明灿烂慧德被覆众生，广布无量赞叹之声，具足圆满无缺之尊胜境界，在世间永恒无上，自得安乐之坚立，实力强大，荣光熠熠，常为大众所敬，故世间诸众生皆敬重爱怜，供养恭敬备至。是以，曾受其教诲者皆心怀信敬而常不失其欢喜，无论是沙门婆罗门、天人魔罗或梵天诸天，皆对其无比尊敬欢喜。诚如是等诸众生，虽为生命贡献而退却时，仍不舍此敬信，是其“坚定”之显现。如经典偈语所言──

‘‘Yo ve kataññū katavedi dhīro;

‘真知之士智慧具有感恩，

Kalyāṇamitto daḷhabhatti ca hotī’’ti. (jā. 2.17.78);

善友相伴乃名为坚定’（《劝善经》第二章第十七节第七十八偈）；

‘‘Seyyathāpi, bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati, evameva kho, bhikkhave, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī’’ti (a. ni. 8.20; udā. 45; cūḷava. 385) ca.

又如偈言：比库们，大海平静时水波不逾越其限，正如我所为弟子制订的戒律完备，弟子于生命中亦不应违犯’（论藏·八·二十节；优陀那经四十五节；小品经三百八十五节）等内容。

Evaṃ bhattavāti bhagavā niruttinayena ekassa ta-kārassa lopaṃ katvā itarassa ga-kāraṃ katvā.

世尊以言语的运用，将一者的字母略去，再用他者的字母代替。

Guṇātisayayuttassa, yasmā lokahitesino;

这是由于具备德行威仪，乃因世人利益所致；

Sambhattā bahavo satthu, bhagavā tena vuccatīti.

诸多众生于此因缘聚集，故称为世尊。

Kathaṃ bhage vamīti bhagavā? Yasmā tathāgato bodhisattabhūtopi purimāsu jātīsu pāramiyo pūrento bhagasaṅkhātaṃ siriṃ issariyaṃ yasañca vami, uggiri, kheḷapiṇḍaṃ viya anapekkho chaḍḍayi; pacchimattabhāvepi hatthāgataṃ cakkavattisiriṃ devalokādhipaccasadisaṃ catudīpissariyaṃ cakkavattisampattisannissayaṃ sattaratanasamujjalaṃ yasañca tiṇāyapi amaññamāno nirapekkho pahāya abhinikkhamitvā sammāsambodhiṃ abhisambuddho, tasmā ime siriādike bhage vamīti bhagavā. Atha vā bhāni nāma nakkhattāni, tehi samaṃ gacchanti pavattantīti bhagā, sineruyugandharauttarakuruhimavantādibhājanalokavisesasannissayā sobhā kappaṭṭhiyabhāvato, tepi bhage vami tannivāsisattāvāsasamatikkamanato, tappaṭibaddhachandarāgapahānena pajahīti. Evampi bhage vamīti bhagavā.

何以称呼世尊为『世尊』？因为如来虽是已成佛的圣者，在过去无数生中，累积圆满了到彼岸的功德，增长了声闻所称的荣耀尊贵，并如升起的满月，放弃对食物的依赖；即使在后一世，作为已灭世间漏的佛陀，亦拥有诸天之主般的光辉，四洲世界的统治与繁盛，浑然明现七宝的光华。即便连芦苇等微末之物亦不贪恋不执着，舍离一切而出世，乃至成就正觉。因此赞叹这些荣耀等谓之『世尊』。或者说，譬如天上的星宿，随着时节运行，世尊亦因与辟支天、龙王、夜叉等诸众生世界特殊缘故的相应，生起出世者之庄严光辉。彼亦舍弃对贪恋情欲的执着，断绝贪欲而超出众生，所以称为『世尊』。世尊即是如此称谓。

Cakkavattisiriṃ yasmā, yasaṃ issariyaṃ sukhaṃ;

因其具备四天下主的荣耀，及尊贵和尊严所带来的安乐；

Pahāsi lokacittañca, sugato bhagavā tatoti.

以此放弃对世俗爱念的执著，故尊称为具足善逝的世尊。

Kathaṃ bhāge vamīti bhagavā? Bhāgā nāma sabhāgadhammakoṭṭhāsā, te khandhāyatanadhātādivasena, tatthāpi rūpavedanādivasena, pathaviyādiatītādivasena ca anekavidhā. Te bhagavā sabbaṃ papañcaṃ sabbaṃ yogaṃ sabbaṃ ganthaṃ sabbaṃ saṃyojanaṃ samucchinditvā amataṃ dhātuṃ samadhigacchanto vami uggiri, anapekkho chaḍḍayi na paccāgami. Tathā hesa ‘‘sabbatthameva pathaviṃ āpaṃ tejaṃ vāyaṃ, cakkhuṃ sotaṃ ghānaṃ jivhaṃ kāyaṃ manaṃ, rūpe sadde gandhe rase phoṭṭhabbe dhamme, cakkhuviññāṇaṃ…pe… manoviññāṇaṃ, cakkhusamphassaṃ…pe… manosamphassaṃ, cakkhusamphassajaṃ vedanaṃ…pe… manosamphassajaṃ vedanaṃ, cakkhusamphassajaṃ saññaṃ…pe… manosamphassajaṃ saññaṃ, cakkhusamphassajaṃ cetanaṃ…pe… manosamphassajaṃ cetanaṃ, rūpataṇhaṃ…pe… dhammataṇhaṃ, rūpavitakkaṃ…pe… dhammavitakkaṃ, rūpavicāraṃ…pe… dhammavicāra’’ntiādinā anupadadhammavibhāgavasenapi sabbeva dhammakoṭṭhāse anavasesato vami uggiri, anapekkhapariccāgena chaḍḍayi. Vuttaṃ hetaṃ ‘‘yaṃ taṃ, ānanda, cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ, taṃ tathāgato puna paccāgamissatīti netaṃ ṭhānaṃ vijjatī’’ti (dī. ni. 2.183). Evampi bhāge vamīti bhagavā. Atha vā bhāge vamīti sabbepi kusalākusale sāvajjānavajje hīnapaṇīte kaṇhasukkasappaṭibhāge dhamme ariyamaggañāṇamukhena vami uggiri anapekkho pariccaji pajahi, paresañca tathattāya dhammaṃ desesi. Vuttampi cetaṃ ‘‘dhammāpi vo, bhikkhave, pahātabbā, pageva adhammā (ma. ni. 1.240), kullūpamaṃ vo, bhikkhave, dhammaṃ desessāmi nittharaṇatthāya, no gahaṇatthāyā’’tiādi (ma. ni. 1.240). Evampi bhāge vamīti bhagavā.

世尊如何称‘放弃’？所谓放弃，是指诸法聚集的断除，即集结聚合之物，包括五蕴、六处、十八界等，亦有依形色受等诸法，乃至超越地、水、火、风之类多种不同法门。世尊断除一切散乱、一切结合、一切结缔、一切缠缚，所达无生灭的法界，放弃升起，不再依恋，亦不复还。于是，如是说：一切处，地、水、火、风，眼、耳、鼻、舌、身、意，色、声、香、味、触、法，以及眼识、耳识、鼻识、舌识、身识、意识，眼触缘、耳触缘、鼻触缘、舌触缘、身触缘、意触缘，眼触缘生之受、耳触缘生之受……意触缘生之受，眼触缘生之想、耳触缘生之想……意触缘生之想，眼触缘生之念、耳触缘生之念……意触缘生之念，色渴爱……法渴爱，色观念……法观念，色思维……法思维，等等诸法，虽有无分别解析之异，然悉皆于诸法聚集断除无所余滞，放弃舍弃，不起依恋。曾说：“阿难！所断除、斩断、除去、离弃、灭尽者，世尊不复返回此处”（长部律藏2.183）。如此即是‘放弃’。又或者，“放弃”者，是指一切善恶、有漏无漏、增上与退转、善恶苦乐诸法，世尊由觉道之明，放弃升起，不待回顾，舍弃断除，而真如法向他人宣说。经言：“诸法，广大比库，应当放弃，讥讽无法行事，我当讲说法，解脱之途，不为贪爱所持。”（中部律藏1.240）。于此世尊称“放弃”如是。

Khandhāyatanadhātādi-dhammabhāgāmahesinā;

除五蕴、六处、十八界等诸聚合法门的断除，世尊名之为‘放弃’；

Kaṇhasukkā yato vantā, tatopi bhagavā matoti.

行于黑暗苦涩之处者，世尊亦称为‘放弃’。

Tena vuttaṃ –

因此有言——

‘‘Bhāgavā bhatavā bhāge, bhage ca vani bhattavā;

“尊者尊师，离弃聚集；于聚集而放弃，是尊者所言；

Bhage vami tathā bhāge, vamīti bhagavā jino’’ti.

放弃聚集即是放弃，谓世尊释迦牟尼觉者。”

Dhammasarīraṃ paccakkhaṃ karotīti ‘‘yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’’ti (dī. ni. 2.216) vacanato dhammassa satthubhāvapariyāyo vijjatīti katvā vuttaṃ. Vajirasaṅghātasamānakāyo parehi abhejjasarīrattā. Na hi bhagavato rūpakāye kenaci sakkā antarāyo kātunti.

谓“诸法之身显现故”，即“那位由我所宣说之正法与律已被宣知，汝等阿难，彼正法与正律乃由我此师所成就”（《长部尼陀那经》2.216语）的话中，详细释义为法者乃师者所显现之体。其意在划分为法体，作比喻如利剑锋芒锋利，形似武器可辨别区别。不存在世尊化身形体之间的障碍，毕竟世尊之形体非同凡俗，非他物所能阻拦。

Desanāsampattiṃ niddisati vakkhamānassa sakalassa suttassa ‘‘eva’’nti nidassanato. Sāvakasampattiṃ niddisati paṭisambhidāppattena pañcasu ṭhānesu bhagavatā etadagge ṭhapitena mayā mahāsāvakena sutaṃ, tañca kho mayāva sutaṃ, na anussutikaṃ, na paramparābhatanti imassa atthassa dīpanato. Kālasampattiṃ niddisati bhagavā-saddasannidhāne payuttassa samaya-saddassa kālassa buddhuppādapaṭimaṇḍitabhāvadīpanato. Buddhuppādaparamā hi kālasampadā. Tenetaṃ vuccati –

这里指出说法成就显现之义。针对说话者全面之经文，用词“正是”来示意符合经文之义。对弟子成就，则以五处细分断义，说明世尊确立之正见，以大弟子于此法已耳闻且深解，意即非口传流传，非代代相传，而是一次次明确指示法律的彰明。他还说时间成就，指的是随着佛音临近而显示时间之妙相，这正是显现佛陀生起之重要时间标志。故时间成即生起佛身最佳成就。故有此称。

‘‘Kappakasāye kaliyuge, buddhuppādo aho mahacchariyaṃ;

“衣染尘垢乱世间，佛陀生出真奇妙；火中莲花初绽放，满淀甘露香芬芳。”（长部尼陀那经注疏书1.1；录在《相应部》注1.1.1、《增支部》注1.1.1色蕴品序及描述）

Hutāvahamajjhe jātaṃ, samuditamakarandamaravinda’’nti. (dī. ni. ṭī. 1.1; saṃ. ni. ṭī. 1.1.1; a. ni. ṭī. 1.1.1 rūpādivaggavaṇṇanā);

上文梵句，记载于该三藏注疏，说明佛陀生起如同莲花于烈火之中绽放，传达大时代秽乱中佛陀降世赐福之极乐妙相。

Bhagavāti desakasampattiṃ niddisati guṇavisiṭṭhasattuttamagarugāravādhivacanabhāvato.

世尊称为法师成就，是因为德性超群，众所敬重，威严卓著，言辞富有使人信服的力量。

Maṅgaladivaso sukhaṇo sunakkhattanti ajja maṅgaladivaso, tasmā sunakkhattaṃ, tatthāpi ayaṃ sukhaṇo. Mā atikkamīti mā rattivibhāyanaṃ anudikkhantānaṃ ratti atikkamīti evaṃ sambandho veditabbo. Ukkāsu ṭhitāsu ṭhitāti ukkaṭṭhā (dī. ni. ṭī. 1.255; a. ni. ṭī. 2.4.36). Ukkāsu vijjotalantīsu ṭhitā patiṭṭhitāti mūlavibhūjādipakkhepena (pāṇini 3.2.5) saddasiddhi veditabbā. Niruttinayena vā ukkāsu ṭhitāsu ṭhitā āsīti ukkaṭṭhā. Apare pana bhaṇanti ‘‘bhūmibhāgasampattiyā manussasampattiyā upakaraṇasampattiyā ca sā nagarī ukkaṭṭhaguṇayogato ‘ukkaṭṭhā’ti nāmaṃ labhī’’ti.

吉祥之日为幸福之日，昔日诸佛亦称今宵为吉祥之夜，虽是吉祥夜，此善乐犹存。不可跨越此限制；所谓夜晚划分不过是人为划定而非实质改变，应以真实相待。置于顶端或高处称之为“ukkaṭṭhā”（本意“高处”），注疏依音义文法对该词辨析，说明成立于诸根本、分支、用途依据（梵语文法经3.2.5）。有音声规则解释为“在高处之意”。另有人解释此地名“ukkaṭṭhā”因城市以土地区域、人士成就、辅助设施来鉴定，合成名之用。

Avisesenāti na visesena, vihārabhāvasāmaññenāti attho. Iriyāpatha…pe… vihāresūti iriyāpathavihāro dibbavihāro brahmavihāro ariyavihāroti etesu catūsu vihāresu. Samaṅgiparidīpananti samaṅgībhāvaparidīpanaṃ. Etanti ‘‘viharatī’’ti etaṃ padaṃ. Tathā hi taṃ ‘‘idhekacco gihīhi saṃsaṭṭho viharati sahanandī sahasokī’’tiādīsu (saṃ. ni. 4.241) iriyāpathavihāre āgataṃ; ‘‘yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharatī’’tiādīsu (dha. sa. 160; vibha. 624) dibbavihāre; ‘‘so mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’tiādīsu (dī. ni. 1.556; 3.308; ma. ni. 1.77; 2.309; 3.230) brahmavihāre; ‘‘so kho ahaṃ aggivessana tassāyeva kathāya pariyosāne tasmiṃ eva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi, yena sudaṃ niccakappaṃ viharāmī’’tiādīsu (ma. ni. 1.387) ariyavihāre.

『无差别地』者，即非以特殊方式，而是以『住』义之通义，此为其义。『威仪……乃至……诸住』者，即威仪住、天住、梵住、圣住，此四种住也。『具足之阐明』者，即具足状态之阐明。『此』者，即『住』此一词。盖此词出现于以下四处：其一，出现于威仪住，如『于此，某人与在家者相混杂而住，同喜、同悲……』等（《相应部》第4册第241节）；其二，出现于天住，如『诸比库，于某时，比库远离诸欲……乃至……成就而住于初禅……』等（《法集论》第160节；《分别论》第624节）；其三，出现于梵住，如『彼以与慈俱行之心，遍满一方而住……』等（《长部》第1册第556节；第3册第308节；《中部》第1册第77节；第2册第309节；第3册第230节）；其四，出现于圣住，如『阿基瓦萨纳，我于彼说法结束之时，即于先前之定相，令心向内安住、令其寂静、令其一境、令其入定，如是我恒常而住……』等（《中部》第1册第387节）。

Tattha iriyanaṃ vattanaṃ iriyā, kāyappayogo. Tassā pavattanupāyabhāvato ṭhānādi iriyāpatho. Ṭhānasamaṅgī vā hi kāyena kiñci kareyya gamanādīsu aññatarasamaṅgī vā. Atha vā iriyati pavattati etena attabhāvo, kāyakiccaṃ vāti iriyā, tassā pavattiyā upāyabhāvato pathoti iriyāpatho, ṭhānādi eva. So ca atthato gatinivattiādiākārena pavatto catusantatirūpapabandho eva. Viharaṇaṃ, viharati etenāti vā vihāro, iriyāpatho eva vihāro iriyāpathavihāro. Divi bhavoti dibbo. Tattha bahulappavattiyā brahmapārisajjādidevaloke bhavoti attho. Tattha yo dibbānubhāvo, tadatthāya saṃvattatīti vā dibbo, abhiññābhinīhāravasena mahāgatikattā vā dibbo, dibbo ca so vihāro cāti dibbavihāro, catasso rūpāvacarasamāpattiyo. Āruppasamāpattiyopi ettheva saṅgahaṃ gacchanti. Brahmūnaṃ, brahmāno vā vihārā brahmavihārā, catasso appamaññāyo. Ariyānaṃ, ariyā vā vihārā ariyavihārā, cattāri sāmaññaphalāni. So hi bhagavā ekaṃ iriyāpathabādhanantiādi yadipi bhagavā ekenapi iriyāpathena cirataraṃ kālaṃ attabhāvaṃ pavattetuṃ sakkoti, tathāpi ‘‘upādinnakasarīrassa nāma ayaṃ sabhāvo’’ti dassetuṃ vuttaṃ. Yasmā vā bhagavā yattha katthaci vasanto veneyyānaṃ dhammaṃ desento, nānāsamāpattīhi ca kālaṃ vītināmento vasatīti veneyyasattānaṃ attano ca vividhaṃ hitasukhaṃ harati upaneti uppādeti, tasmā vividhaṃ haratīti evamettha attho veditabbo.

尔时，‘行者道’之一说曰：行道，即身体之运动。由身体之运动而生，起于行止等之所处，称为行道之处。若居所等与身体相应，则与身体相应；若不同则称异。尔时，行者称身体动作为身体，为其动作之起因，则此身体动作之所乘道，乃居所为等。它从本质上论，为四类连续之形态之缘。‘居住’，谓‘居住者’，或‘居住’，即行道，即行道之居住。‘天’指神圣。多体之运动指于梵天净土诸世界之生存。所谓神圣之感应，故名‘神圣’，具大神通与明了作用，及更远大之去处，亦是神圣。神圣之居住，谓神圣之居所，乃四种无量之境界。梵之居处称为梵居，为四无量忍。圣者之居住称圣居，有四圣果之共通。世尊云：一行道之约束，谓世尊仅以一行道能长远保持身体之状态，然亦有言“染污身形乃此性质”的显示。因为世尊依止诸方所化所说，宣说多种现证，乃在众生中生起各异之利益与安乐，故曰“生多种利益”，这是需了解之义。

Subhagattāti sirīkāmānavasena sobhanattā. Tenevāha ‘‘sundarasirikattā sundarakāmattā cā’’ti. Chaṇasamajjaussaveti ettha chaṇaṃ nāma phaggunamāsādīsu uttaraphaggunādi-abhilakkhitadivasesu saparijanānaṃ manussānaṃ maṅgalakaraṇaṃ. Samajjaṃ nāma naṭasamajjādi. Ussavo nakkhattaṃ. Yattha gāmanigamavāsino tayo satta vā divase nakkhattaghosanaṃ katvā yathāvibhavaṃ alaṅkatapaṭiyattā bhoge paribhuñjantā nakkhattakīḷanaṃ kīḷanti. Tesaṃ taṃ tatheva hotīti tesaṃ manussānaṃ taṃ patthanaṃ tannivāsidevatānubhāvena yebhuyyena tatheva hoti, patthanā samijjhatīti attho. Bahujanakantatāyāti iminā ‘‘sundarakāmattā’’ti etasseva padassa pakārantarena atthaṃ vibhāveti. Tatrāyaṃ vacanattho – kamanīyaṭṭhena suṭṭhu bhajīyatīti subhagaṃ, subhā agā rukkhā etthāti vā subhagaṃ, sundarakittiyogato vā ‘‘subhaga’’nti evampettha atthaṃ vaṇṇenti. Keci pana ‘‘subhāgavane’’ti paṭhanti, ‘‘sundarabhūmibhāge vane’’ti cassa atthaṃ vadanti. Subhagassa nāma yakkhassa vanaṃ tena pariggahitattāti ‘‘subhagavana’’nti aññe. Vananaṃ bhattītiatthe taṃ vananaṃ kāretīti etasmiṃ atthe vanayatīti padasiddhi veditabbā. Tenevāha ‘‘attani sinehaṃ uppādetī’’ti. Yācanatthe vanute iti vananti upacārakappanāvasena vana-saddo veditabbo.

‘殊胜者’，乃外观美具欲望者。正故说：“美丽具华贵，令人欢喜者也”。‘盛会盛时’，此处‘盛会’指巴格农月初及巴格农中月期间，乃适于亲知之人共庆吉祥时节。‘盛会’非多种众会之义。‘盛会’亦意指夜宴。此地言：乡村居民于三日、七日等期间，于星宿之夜发声响应，适当地尽兴娱乐。此为人间之蹊径，此蹊径因天众之感应亦能实现，所以谓之蹊径生法。‘多人所好’，此即‘美丽欲望者’，借此词之变化来说明义理。此处语意曰：以应受之物妥善受用，称为美丽，亦指美好树木，或指美丽之位置。亦有人读作“美丽的林地”，即称之为“美丽土地的森林”。有记曰“殊胜者”为某夜叉之名，守护丛林，因此亦谓“殊胜林”。因守护丛林称为“森林”，此语境应理解为造林。曰“内生亲欲”，指产生爱欲，为乞求之意，此即林之本义。

Ujuvaṃsāti ujubhūtaviṭapā. Mahāsālāti mahārukkhā. Aññatarasmiṃ sālamūleti aññatarassa rukkhassa mūle. Vanappatijeṭṭhakarukkhoti vanappatibhūto jeṭṭhakarukkho. Tameva jeṭṭhakabhāvanti vanappatibhāvenāgataṃ seṭṭhabhāvaṃ padhānabhāvaṃ. Tena hi so ‘‘sālarājā’’ti vutto. Upagatānaṃ rañjanaṭṭhena rājā, aññasmimpi tādise rukkhe rājavohāraṃ dassetuṃ ‘‘supatiṭṭhitassā’’tiādi vuttaṃ. Tattha brāhmaṇa dhammikāti ālapanaṃ. Nippariyāyena sākhādimato saṅghātassa suppatiṭṭhitabhāvasādhane avayavavisese pavattamāno mūla-saddo. Yasmā taṃsadisesu tannissaye padese ca ruḷhīvasena pariyāyato pavattati, tasmā ‘‘mūlāni uddhareyyā’’ti ettha nippariyāyamūlaṃ adhippetanti ekena mūla-saddena visesetvā āha ‘‘mūlamūle dissatī’’ti yathā ‘‘dukkhadukkhaṃ (saṃ. ni. 4.327), rūparūpa’’nti (visuddhi. 2.449) ca. Asādhāraṇahetumhīti asādhāraṇakāraṇe. Lobhasahagatacittuppādānaṃ eva āveṇike nesaṃ suppatiṭṭhitabhāvasādhanato mūlaṭṭhena upakārake paccayadhamme dissatīti attho.

‘直长树者’，谓直立之树。‘大树’，谓大而茂密之树。‘树根之一名’，特别指一树根部。‘树林之长老树’，为山林之长者。长老树之名，显其地位与主要者。由此称为“树王”。因缘于有求温暖之处，有他处或树上显现王位之座位，称之为“安稳驻足者”等。此处有婆罗门说法，简明称为树枝等组部之稳固之处，生根之称。因依据此部，与树根有关而环绕生长，故有“应当拔出根”的说法。于此为根根相续之处，如“苦苦”、“色色”等语。谓以非凡因缘，谓以非凡缘起。因贪欲附着之心生起，具温暖稳定之因缘，故根根间有差别之显现。

Tatthāti ‘‘ekaṃ samayaṃ bhagavā ukkaṭṭhāyaṃ viharati subhagavane sālarājamūle’’ti yaṃ vuttaṃ vākyaṃ, tatta. Siyāti kassaci evaṃ parivitakko siyā, vakkhamānākārena kadāci codeyya vāti attho. Atha tattha viharatīti yadi subhagavane sālarājamūle viharati. Na vattabbanti nānāṭhānabhūtattā ukkaṭṭhāsubhagavanānaṃ, ekaṃ samayanti ca vuttattāti adhippāyo. Idāni codako tameva attano adhippāyaṃ ‘‘na hi sakkā’’tiādinā vivarati. Itaro sabbametaṃ aviparītaṃ atthaṃ ajānantena vuttanti dassento ‘‘na kho panetaṃ evaṃ daṭṭhabba’’nti āha. Tattha etanti ‘‘ukkaṭṭhāyaṃ viharati subhagavane sālarājamūle’’ti etaṃ vacanaṃ. Evanti ‘‘yadi tāva bhagavā’’tiādinā yaṃ taṃ bhavatā coditaṃ, taṃ atthato evaṃ na kho pana daṭṭhabbaṃ, na ubhayattha apubbaacarimaṃ vihāradassanatthanti attho.

尔时，曰“一时世尊住于殊胜林内树王根处”，是所说语，此处。或许有人对此有所疑虑，谓“以现行言辞，有时请教者问及所义”。尔时，对所谓“于殊胜林内树王根处而住”，乃不应由于种种生起之所而言为现行，亦称“一时”言说系出适当。如今提问者即以其问为依据“果真不可能”而辩析。或有持反面见解而言：“不可如此观察”，故答曰：此言谓“于树梢上方住于殊胜林”，非以起诸异处故。‘一时’者，例指当时之计量。此乃答言者依其论证，以“不可”为由，说明非事实，非须以此两处之初次出现视为居住之现现视也。

Idāni attano yathādhippetaṃ aviparītaṃ atthaṃ, tassa ca paṭikacceva vuttabhāvaṃ, tena ca appaṭividdhattaṃ pakāsento ‘‘nanu avocumha…pe… sālarājamūle’’ti āha. Evampi ‘‘subhagavane sālarājamūle viharatī’’cceva vattabbaṃ, na ‘‘ukkaṭṭhāya’’nti codanaṃ manasi katvā vuttaṃ ‘‘gocaragāmanidassanattha’’ntiādi.

现在，彼自已依其所受训，说明非相悖义理，其驳回理由亦已陈明，继而以“不知”之明示，言“岂不言……于树王根处”，直属说。如此，“于殊胜林树王根处居住”，乃应说理真义，而非“于顶端上方”之问答中理趣。对问答者以为“与家畜村庄之约束表现有关”，只言此得以明了。

Avassaṃ cettha gocaragāmakittanaṃ kātabbaṃ. Tathā hi taṃ yathā subhagavanādikittanaṃ pabbajitānuggahakaraṇādianekappayojanaṃ, evaṃ gahaṭṭhānuggahakaraṇādivividhappayojananti dassento ‘‘ukkaṭṭhākittanenā’’tiādimāha. Tattha paccayaggahaṇena upasaṅkamanapayirupāsanānaṃ okāsadānena dhammadesanāya saraṇesu sīlesu ca patiṭṭhāpanena yathūpanissayaṃ uparivisesādhigamāvahanena ca gahaṭṭhānaggahakaraṇaṃ, uggahaparipucchānaṃ kammaṭṭhānānuyogassa ca anurūpavasanaṭṭhānapariggahenettha pabbajitānuggahakaraṇaṃ veditabbaṃ. Karuṇāya upagamanaṃ, na lābhādinimittaṃ, paññāya apagamanaṃ, na virodhādinimittanti upagamanāpagamanānaṃ nirupakkilesataṃ vibhāveti. Dhammikasukhaṃ nāma anavajjasukhaṃ. Devānaṃ upakārabahulatā janavivittatāya. Pacurajanavivittaṃ hi ṭhānaṃ devā upasaṅkamitabbaṃ maññanti. Tadatthaparinipphādananti lokatthanipphādanaṃ, buddhakiccasampādananti attho. Evamādināti ādi-saddena ukkaṭṭhākittanato rūpakāyassa anuggaṇhanaṃ dasseti, subhagavanādikittanato dhammakāyassa. Tathā purimena parādhīnakiriyākaraṇaṃ, dutiyena attādhīnakiriyākaraṇaṃ. Purimena vā karuṇākiccaṃ, itarena paññākiccaṃ. Purimena cassa paramāya anukampāya samannāgamaṃ, pacchimena paramāya upekkhāya samannāgamaṃ dīpeti. Bhagavā hi sabbasatte paramāya anukampāya anukampati, na ca tattha sinehadosānupatito paramupekkhakabhāvato, upekkhako ca na ca parahitasukhakaraṇe apposukko mahākāruṇikabhāvato.

应当在此处作出以供奉众生为目的的行动。缘此，如同在圣辩尊及诸圣开宗立业时所为的出家众护教行事与多种因缘，那样护持家众以及多样因缘亦当了知为助缘出家众之行。注疏中以『高升赞扬』等语指示此义。其因缘即是依托而接近，护持及供养出家众，以供养法与三宝及持戒为依据，并因恰当的殊胜成就及护持家众与护持的询问，与各修习法之契合以此护持出家众。应明此为护教缘故。以悲悯心而接近，非为自身利益；以智慧而远离，非为反抗等故。因此接近与远离之分，彰显其无染纯净。所谓法悦即是无玷秽之乐。天人广施帮助，于众生广修方便故。天认为应当就众生所住之处接近供养。那即世界利益的完成，也是佛陀法务的成就。以『等等』此开头语『高升赞扬』等词，表示礼敬形象——指称圣辩尊等圣德之法体。由此可分前后：前者示以他为因的悲悯行为，后者示自身因的智慧行为。前者是集纳极大之大悲，后者示以极大的舍弃。佛陀以无上慈悲心护念诸有情，不生愤怒憎恨，却以无分别之平等心兼具慈悲心。

Tassa mahākāruṇikatāya lokanāthatā, upekkhakatāya attanāthatā. Tathā hesa bodhisattabhūto mahākaruṇāya sañcoditamānaso sakalalokahitāya ussukkamāpanno mahābhinīhārato paṭṭhāya tadatthanipphādanatthaṃ puññañāṇasambhāre sampādento aparimitaṃ kālaṃ anappakaṃ dukkhamanubhosi, upekkhakatāya sammā patitehi dukkhehi na vikampi. Tathā mahākāruṇikatāya saṃsārābhimukhatā, upekkhakatāya tato nibbindanā. Tathā upekkhakatāya nibbānābhimukhatā, mahākāruṇikatāya tadadhigamo. Tathā mahākāruṇikatāya paresaṃ abhiṃsāpanaṃ, upekkhakatāya sayaṃ parehi abhāyanaṃ. Mahākāruṇikatāya paraṃ rakkhato attano rakkhaṇaṃ, upekkhakatāya attānaṃ rakkhato paresaṃ rakkhaṇaṃ. Tenassa attahitāya paṭipannādīsu catutthapuggalabhāvo siddho hoti. Tathā mahākāruṇikatāya saccādhiṭṭhānassa cāgādhiṭṭhānassa ca pāripūri, upekkhakatāya upasamādhiṭṭhānassa paññādhiṭṭhānassa ca pāripūri. Evaṃ parisuddhāsayapayogassa mahākāruṇikatāya lokahitatthameva rajjasampadādibhavasampattiyā upagamanaṃ, upekkhakatāya tiṇāyapi amaññamānassa tato apagamanaṃ. Iti suvisuddhaupagamāpagamassa mahākāruṇikatāya lokahitatthameva dānavasena sampattīnaṃ pariccajanā, upekkhakatāya cassa phalassa attano apaccāsīsanā. Evaṃ samudāgamanato paṭṭhāya acchariyabbhutaguṇasamannāgatassa mahākāruṇikatāya paresaṃ hitasukhatthaṃ atidukkarakāritā, upekkhakatāya kāyampi analaṃkāritā.

正因其广大慈悲，以天下众生为痛，兼以平等心，乃至自身为痛。由是方显成就菩提种子，受大慈悲的激励，立志于普利一切众生之念；历经诸苦，却苦不悔转，且以平等心正行于诸苦境界不为所动。于是以大慈悲向轮回奔向，因平等心而生厌离；以平等心向涅槃引导，以大慈悲成就涅槃。由大慈悲发起不害他之心，由平等心自守不为他所害。依此对自身利益的调伏，成就四果圣者之德行。以大慈悲圆满真实立信与放弃立信；以平等心圆满安住定慧立信。以此净洁无染之心向世界利益生起，对财富诸功德富饶施与接近，为平等心则向身心退却消除贪求。故以此无染无染的来去发动，成就广大慈悲，饶益他人极其难事；以平等心则自行简素无华。

Tathā mahākāruṇikatāya carimattabhāve jiṇṇāturamatadassanena sañjātasaṃvego, upekkhakatāya uḷāresu devabhogasadisesu bhogesu nirapekkho mahābhinikkhamanaṃ nikkhami. Tathā mahākāruṇikatāya ‘‘kicchaṃ vatāyaṃ loko āpanno’’tiādinā (dī. ni. 2.57; saṃ. ni. 2.4, 10) karuṇāmukheneva vipassanārambho , upekkhakatāya buddhabhūtassa satta sattāhāni vivekasukheneva vītināmanaṃ. Mahākāruṇikatāya dhammagambhīrataṃ paccavekkhitvā dhammadesanāya apposukkataṃ āpajjitvāpi mahābrahmuno ajjhesanāpadesena okāsakaraṇaṃ, upekkhakatāya pañcavaggiyādi veneyyānaṃ ananurūpasamudācārepi anaññathābhāvo. Mahākāruṇikatāya katthaci paṭighātābhāvenassa sabbattha amittasaññāya abhāvo, upekkhakatāya katthacipi anurodhābhāvena sabbattha sinehasanthavābhāvo. Mahākāruṇikatāya gāmādīnaṃ āsannaṭṭhāne vasantassapi upekkhakatāya araññaṭṭhāne eva viharaṇaṃ. Tena vuttaṃ ‘‘purimena cassa paramāya annukampāya samannāgamaṃ, pacchimena paramāya upekkhāya samannāgamaṃ dīpetī’’ti.

譬如大慈悲者，于臨终时显露老病苦之生灭慈悲之念；以平等心面对诸天丰盛之享乐而不起贪爱之心，然后大毅然舍离世间。大慈悲者以「此世多苦」等语，借悲悯之念起慧观；以平等心，则以佛陀居住之七周安隐之乐而得清净解脱。大慈悲者面对深邃法理，虽生厌离，却由大梵天令闻教诲而产生愉悦；以平等心则断绝五众教派不正行为，而不依他途异道。大慈悲者于村舍等近处修持，平等心则于林野深处稳定修持。故有言曰「前者为极大同情而来，后者为极大平等而来」

Tanti ‘‘tatrā’’ti padaṃ. Desakālaparidīpananti ye desakālā idha viharaṇakiriyāvisesanabhāvena vuttā, tesaṃ paridīpananti dassento ‘‘yaṃ samayaṃ…pe… dīpetī’’ti āha. Taṃ-saddo hi vuttassa atthassa paṭiniddeso, tasmā idha kālassa, desassa vā paṭiniddeso bhavituṃ arahati, na aññassa. Ayaṃ tāva tatra-saddassa paṭiniddesabhāve atthavibhāvanā. Yasmā pana īdisesu ṭhānesu tatra-saddo dhammadesanāvisiṭṭhaṃ desaṃ kālañca vibhāveti, tasmā vuttaṃ ‘‘bhāsitabbayutte vā desakāle dīpetī’’ti. Tena tatrāti yattha bhagavā dhammadesanatthaṃ bhikkhū ālapi abhāsi, tādise dese, kāle vāti attho. Na hītiādinā tamevatthaṃ samattheti. Nanu ca yattha ṭhito bhagavā ‘‘akālo kho tāvā’’tiādinā bāhiyassa dhammadesanaṃ paṭikkhipi, tattheva antaravīthiyaṃ ṭhito tassa dhammaṃ desetīti? Saccametaṃ, adesetabbakāle adesanāya idaṃ udāharaṇaṃ. Tenevāha ‘‘akālo kho tāvā’’ti. Yaṃ pana tattha vuttaṃ ‘‘antaragharaṃ paviṭṭhamhā’’ti (udā. 10), tampi tassa akālabhāvasseva pariyāyena dassanatthaṃ vuttaṃ. Tassa hi tadā addhānaparissamena rūpakāye akammaññatā ahosi, balavapītivegena nāmakāye, tadubhayassa vūpasamaṃ āgamento papañcaparihāratthaṃ bhagavā ‘‘akālo kho’’ti pariyāyena paṭikkhipi. Adesetabbadese adesanāya pana udāharaṇaṃ ‘‘atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle nisīdi (saṃ. ni. 2.154), vihārato nikkhamitvā vihārapacchāyāyaṃ paññatte āsane nisīdī’’ti (dī. ni. 1.363) ca evamādikaṃ idha ādi-saddena saṅgahitaṃ.

『tatrā』一字，意为开示时机。开示时机指言于修行等特殊所处时节的启发，故此处指示时与处。此字是文中所说的教义上下文之开启，原意不异于此。因当时佛陀为法宣讲僧众，故于该时该地为义。非以他方或他时为义。此字内涵含义在于课诵时表明教法具体之场所与时间，非仅空言。譬如有时佛陀言「此刻不宜」，是说明当下场所即刻最适逢时机，绝不成矛盾。昔者佛陀于无所事事的身体状态时刻，实力被消耗殆尽之际，断绝法教。似此语义，乃示意法教宣说的时节。且有例说佛陀行于树下之坐，离开庙堂，坐于石坐示范教义，均汇集于此开头词。

‘‘Atha kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā’’tiādīsu (ma. ni. 3.251) padapūraṇamatte kho-saddo, ‘‘dukkhaṃ kho agāravo viharati appatisso’’tiādīsu (a. ni. 4.21) avadhāraṇe, ‘‘kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī’’tiādīsu (ma. ni. 1.31) ādikālatthe. Vākyārambheti attho. Tattha padapūraṇena vacanālaṅkāramattaṃ kataṃ hoti, ādikālatthena vākyassa upaññāsamattaṃ, avadhāratthena pana niyamadassanaṃ, tasmā āmantesi evāti āmantane niyamo dassito hotīti.

「于是，舍利子，于前阶段此人以往曾作恶行」等语（如《中部》第三篇卷三二五頁）乃属填词补语，或「痛苦与不安之意」等语（如《相应部》第四篇第二十一节）用以说明调伏意图，或「听道僧众不守清净退隐」等语（如《中部》第一次卷三十一节）乃表初期。是为句首语意。在此填词添饰，用以增加言语华美；就初始意义，是为启示义；就调伏意义，是示规范，故此引导规则成焉。

‘‘Bhagavāti lokagarudīpana’’nti kasmā vuttaṃ, nanu pubbepi bhagavā-saddassa attho vuttoti? Yadipi pubbe vutto, taṃ panassa yathāvutte ṭhāne viharaṇakiriyāya kattuvisesadassanatthaṃ kataṃ, na āmantanakiriyāya, idha pana āmantanakiriyāya, tasmā tadatthaṃ puna ‘‘bhagavā’’ti pāḷiyaṃ vuttanti tassatthaṃ dassetuṃ ‘‘bhagavāti lokagarudīpana’’nti āha. Kathāsavanayuttapuggalavacananti vakkhamānāya mūlapariyāyadesanāya savanayogyapuggalavacanaṃ. Catūsupi parisāsu bhikkhū eva edisānaṃ desanānaṃ visesena bhājanabhūtā, iti sātisayasāsanasampaṭiggāhakabhāvadassanatthaṃ idha bhikkhugahaṇanti dassetvā idāni saddatthaṃ dassetuṃ ‘‘apicā’’tiādimāha.

「世尊」一词，何以有此称谓？固然先代即有「世尊」之意，而于此却特指佛陀於该住处、教法时期之特定住持活动。故于此处特以「世尊」称谓示意。所谓「世尊」乃有启示与闻法功德之尊称，指称闻法适宜者。四僧团中唯有比库与此等住处教导者具此教示功能。因此文中说「亦复如是」，感表此义。

Tattha bhikkhakoti bhikkhūti bhikkhanadhammatāya bhikkhūti attho. Bhikkhācariyaṃ ajjhupagatoti buddhādīhipi ajjhupagataṃ bhikkhācariyaṃ uñchācariyaṃ ajjhupagatattā anuṭṭhitattā bhikkhū. Yo hi koci appaṃ vā mahantaṃ vā bhogakkhandhaṃ pahāya agārasmā anagāriyaṃ pabbajito, so kasigorakkhādīhi jīvikākappanaṃ hitvā liṅgasampaṭicchaneneva bhikkhācariyaṃ ajjhupagatattā bhikkhu, parapaṭibaddhajīvikattā vā vihāramajjhe kājabhattaṃ bhuñjamānopi bhikkhācariyaṃ ajjhupagatoti bhikkhu, piṇḍiyālopabhojanaṃ nissāya pabbajjāya ussāhajātattā vā bhikkhācariyaṃ ajjhupagatoti bhikkhūti evampettha attho daṭṭhabbo. Ādinā nayenāti ‘‘bhinnapaṭadharoti bhikkhu, bhindati pāpake akusale dhammeti bhikkhu, bhinnattā pāpakānaṃ akusalānaṃ dhammānaṃ bhikkhū’’tiādinā vibhaṅge (vibha. 510) āgatanayena. Ñāpaneti avabodhane, paṭivedaneti attho.

此中，“比库”一词，是为表明佛教僧众本质而成。所谓“比库行者”者，即受佛、如来等相应教法降临、成为比库的圣教弟子，依循教规度日者。凡一切于世间，抛弃少或多的财产舍宅，由家人舍出，远离家居而成为非家行者者，以舍弃戒体、断除家舍名号而实证比库行者；或因外境羁碍而居住于道场，仍食他人施养，亦为入此比库行者之范畴，因其出家及勤修戒行之本意皆同。由此观之，比库之义，当依此理体会。所谓“断执教义”，谓比库断恶作、非善法。如《律藏·律毗婆沙》中所言：“断者为比库，断除恶劣不善法者为比库。”“了知、开示”之意为觉悟、解释之义。

Bhikkhanasīlatātiādīsu bhikkhanasīlatā bhikkhanena ājīvanasīlatā, na kasivaṇijjādīhi ājīvanasīlatā. Bhikkhanadhammatā ‘‘uddissa ariyā tiṭṭhantī’’ti (paṭi. ma. 153; mi. pa. 4.5.9) evaṃ vuttabhikkhanasabhāvatā, na sambhāvanākohaññasabhāvatā. Bhikkhane sādhukāritā ‘‘uttiṭṭhe nappamajjeyyā’’ti (dha. pa. 168) vacanaṃ anussaritvā tattha appamajjanā. Atha vā sīlaṃ nāma pakatisabhāvo, idha pana tadadhiṭṭhānaṃ. Dhammoti vataṃ. Apare pana ‘‘sīlaṃ nāma vatasamādānaṃ, dhammo nāma paveṇīāgataṃ cārittaṃ, sādhukāritāti sakkaccakāritā ādarakiriyā’’ti vaṇṇenti. Hīnādhikajanasevitanti ye bhikkhubhāve ṭhitāpi jātimadādivasena uddhatā unnaḷā. Ye ca gihibhāve paresu atthikabhāvampi anupagatatāya bhikkhācariyaṃ paramakāpaññataṃ maññanti, tesaṃ ubhayesampi yathākkamaṃ ‘‘bhikkhavo’’ti vacanena hīnajanehi daliddehi paramakāpaññataṃ pattehi parakulesu bhikkhācariyāya jīvikaṃ kappentehi sevitaṃ vuttiṃ pakāsento uddhatabhāvaniggahaṃ karoti, adhikajanehi uḷārabhogakhattiyakulādito pabbajitehi buddhādīhi ājīvavisodhanatthaṃ sevitaṃ vuttiṃ pakāsento dīnabhāvaniggahaṃ karotīti yojetabbaṃ. Yasmā ‘‘bhikkhavo’’ti vacanaṃ āmantanabhāvato abhimukhīkaraṇaṃ, pakaraṇato sāmatthiyato ca sussūsājananaṃ sakkaccasavanamanasikāraniyojanañca hoti. Tasmā tamatthaṃ dassento ‘‘bhikkhavoti iminā’’tiādimāha.

“比库戒行”涵盖比库以戒为生之本分，不同于凡夫执业如商贾为业。所谓“比库教义”，即以“诸圣真理立足”为本性之教法，自非习世俗贪瞋痴习气所能涵摄。比库应持正品戒，谨守“不起倒恶”之训示（如《法句经》言“应起立而不退转”）；此戒品以自律为根本。戒者亦作行为标准之说，有所正念。又有云：“戒者为善行持，法者为善根基，善行则是尊敬礼仪。”凡被众生以见识浅陋而轻视者，虽在比库戒分中，仍因生死等烦恼起伏而增生轻慢；凡世间家人以外道观诸比库之行为，误认其戒行为最高，逾越礼仪，从而堕落戒行生活，是为有害。反之，佛世尊及诸圣比库，受清净生活之戒法，彰显其清净清晰生活，此当深察。缘“比库”一词乃恭敬呼喊名号，因而成为实证之契机、学理依缘、可聆听之缘，故称之。

Tattha sādhukasavanamanasikāreti sādhukasavane sādhukamanasikāre ca. Kathaṃ pana pavattitā savanādayo sādhukaṃ pavattitā hontīti? ‘‘Addhā imāya sammāpaṭipattiyā sakalasāsanasampatti hatthagatā bhavissatī’’ti ādaragāravayogena, kathādīsu aparibhavanādinā ca. Vuttaṃ hi ‘‘pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Na kathaṃ paribhoti, na kathikaṃ paribhoti, na attānaṃ paribhoti, avikkhittacitto dhammaṃ suṇāti ekaggacitto, yoniso ca manasi karoti. Imehi kho, bhikkhave , pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammatta’’nti (a. ni. 5.151). Tenevāha ‘‘sādhukasavanamanasikārāyattā hi sāsanasampattī’’ti. Sāsanasampatti nāma sīlādinipphatti.

此中“善听受心”者，为善听及善思惟。问及“如何起善听受”等，则答以“凭此正行，全修三藏法门之广，即能令学法顺畅成就”，如“依此之理，衷心恭敬，禁恶且护善”等。如《增支部经》中说：“比库们，当依五法具足而善于听闻，即可顺承佛法，晋入善法之律。”五者为：一不恶口，二不毁人，三不妄语，四思虑专注，五正智思。由此，谓依五法成就善听心者即名法教成就，法教成就者即戒的理效而成。

Paṭhamaṃ uppannattā adhigamavasena. Satthucariyānuvidhāyakattā sīlādiguṇānuṭṭhānena. Tiṇṇaṃ yānānaṃ vasena anudhammapaṭipattisabbhāvato sakalasāsanapaṭiggāhakattā. Santikattāti samīpabhāvato. Santikāvacarattāti sabbakālaṃ sampayuttabhāvato. Yathānusiṭṭhanti anusāsanianurūpaṃ, anusāsaniṃ anavasesato paṭiggahetvāti attho. Ekacce bhikkhūyeva sandhāyāti ye suttapariyosāne ‘‘te bhikkhū bhagavato bhāsitaṃ abhinandu’’nti vuttā pañcasatā brāhmaṇapabbajitā, te sandhāya.

第一者为已发生之悟得，摄于正行修持。谓依师傅行持修持善行，及具戒德，其修行如以三种工具随顺地调和礼行、依正法共持戒行者。所谓“亲近”，即亲近之处；“亲近不离”，指所有时刻与法法相应而持。依教言而摄受，亦即依教导如实实践。亦有数位比库为秉持佛言，如经末言“比库们皆欢喜佛所说法语”，约五百名出家婆罗门弟子，随此例证。

Pubbe sabbaparisasādhāraṇattepi bhagavato dhammadesanāya ‘‘jeṭṭhaseṭṭhā’’tiādinā bhikkhūnaṃ eva āmantane kāraṇaṃ dassetvā idāni bhikkhū āmantetvāva dhammadesanāya payojanaṃ dassetuṃ ‘‘kimatthaṃ pana bhagavā’’ti codanaṃ samuṭṭhāpesi. Tattha aññaṃ cintentāti aññavihitā. Vikkhittacittāti asamāhitacittā. Dhammaṃ paccavekkhantāti tadā hiyyo tato paradivasesu vā sutadhammaṃ pati pati manasā avekkhantā. Bhikkhū āmantetvā dhamme desiyamāne ādito paṭṭhāya desanaṃ sallakkhetuṃ sakkontīti imamevatthaṃ byatirekamukhena dassetuṃ ‘‘te anāmantetvā’’tiādi vuttaṃ.

就以往诸教团同式，及世尊说法时以“最为尊长”之语对比库号令为因，如今日比库正聚集，俾于法说中示现其意。有人起他念，意不专一，心不集中。彼时若有比库请教，须有正理由、正纪律以稳定法义，令教法庄严，彼时即从中彰显区别，即“他不请教”者文中提及。

Bhikkhavotīti ca sandhivasena i-kāralopo daṭṭhabbo ‘‘bhikkhavo itī’’ti. Ayaṃ hi iti-saddo hetu-parisamāpanādipadatthavipariyāya-pakārāvadhāraṇanidassanādianekatthappabhedo. Tathā hesa ‘‘ruppatīti kho, bhikkhave, tasmā ‘rūpa’nti vuccatī’’tiādīsu (saṃ. ni. 3.79) hetuatthe dissati; ‘‘tasmā tiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā, atthi me tumhesu anukampā ‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’ti’’ādīsu parisamāpane; ‘‘iti vā, iti evarūpā naccagītavāditavisūkadassanā paṭivirato’’tiādīsu (dī. ni. 1.13) ādiatthe; ‘‘māgaṇṭhiyoti tassa brāhmaṇassa saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanamabhilāpo’’tiādīsu (mahāni. 73) padatthavipariyāye; ‘‘iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito, saupaddavo bālo, anupaddavo paṇḍito, saupasaggo bālo, anupasaggo paṇḍito’’tiādīsu (ma. ni. 3.124) pakāre; ‘‘atthi idappaccayā jarāmaraṇanti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ, kiṃ paccayā jarāmaraṇanti iti ce vadeyya, jātipaccayā jarāmaraṇanti iccassa vacanīya’’ntiādīsu (dī. ni. 2.96) avadhāraṇe; ‘‘sabbamatthīti kho, kaccāna, ayameko anto, sabbaṃ natthīti kho, kaccāna, ayaṃ dutiyo anto’’tiādīsu (saṃ. ni. 2.15) nidassane. Idhāpi nidassaneva daṭṭhabbo. Bhikkhavoti hi āmantitākāro, tamesa iti-saddo nidasseti ‘‘bhikkhavoti āmantesī’’ti. Iminā nayena ‘‘bhaddante’’tiādīsupi yathārahaṃ iti-saddassa attho veditabbo. Pubbe ‘‘bhagavā āmantesī’’ti vuttattā ‘‘bhagavato paccassosu’’nti idha ‘‘bhagavato’’ti sāmivacanaṃ āmantanameva sambandhīantaraṃ apekkhatīti iminā adhippāyena ‘‘bhagavato āmantanaṃ paṭiassosu’’nti vuttaṃ. ‘‘Bhagavato’’ti pana idaṃ paṭissavasambandhanena sampadānavacanaṃ yathā ‘‘devadattassa paṭissuṇotī’’ti.

“比库”一词因约定俗成而成。此语源自“是”等语，由于不同场合因表达本义、语法倒装、用法不同，而导致多种意涵。譬如《论藏》中有关于“色即是色”等缘起与义理解释；或《长部》中关于佛授与正法比喻与训诂；或描述婆罗门语法例释；或比喻不同智慧分别；或问答老年死因依缘；或示一切原理终极义理。此中之“比库”言辞关系对应“请教”行为，如言佛请教弟子，弟子应允等。因佛戒律中“请教”是应受法教行为，故此词用此理以便利诸义。

Yaṃ nidānaṃ bhāsitanti sambandho. Etthāha – kimatthaṃ pana dhammavinayasaṅgahe kariyamāne nidānavacanaṃ, nanu bhagavatā bhāsitavacanasseva saṅgaho kātabboti? Vuccate – desanāya ṭhitiasammosasaddheyyabhāvasampādanatthaṃ. Kāladesadesakanimittaparisāpadesehi upanibandhitvā ṭhapitā hi desanā ciraṭṭhitikā hoti asammosadhammā saddheyyā ca, desakālakattusotunimittehi upanibaddho viya vohāravinicchayo. Teneva ca āyasmatā mahākassapena ‘‘mūlapariyāyasuttaṃ āvuso, ānanda, kattha bhāsita’’ntiādinā desādipucchāsu katāsu tāsaṃ vissajjanaṃ karontena dhammabhaṇḍāgārikena ‘‘evaṃ me suta’’ntiādinā imassa suttassa nidānaṃ bhāsitaṃ. Apica satthusampattipakāsanatthaṃ nidānavacanaṃ. Tathāgatassa hi bhagavato pubbaracanānumānāgamatakkābhāvato sammāsambuddhabhāvasiddhi . Na hi sammāsambuddhassa pubbaracanādīhi attho atthi sabbattha appaṭihatañāṇacāratāya ekappamāṇattā ca ñeyyadhammesu. Tathā ācariyamuṭṭhidhammamacchariyasāsanasāvakānurodhābhāvato khīṇāsavabhāvasiddhi. Na hi sabbaso khīṇāsavassa te sambhavantīti suvisuddhassa parānuggahappavatti. Evaṃ desakasaṃkilesabhūtānaṃ diṭṭhisīlasampadādūsakānaṃ avijjātaṇhānaṃ accantābhāvasaṃsūcakehi ñāṇasampadāpahānasampadābhibyañjakehi ca sambuddhavisuddhabhāvehi purimavesārajjadvayasiddhi, tato eva ca antarāyikaniyyānikadhammesu sammohābhāvasiddhito pacchimavesārajjadvayasiddhīti bhagavato catuvesārajjasamannāgamo attahitaparahitapaṭipatti ca nidānavacanena pakāsitā hoti tattha tattha sampattapariyāya ajjhāsayānurūpaṃ ṭhānuppattikapaṭibhānena dhammadesanādīpanato, idha pana pathavīādīsu vatthūsu puthujjanānaṃ paṭipattivibhāgavavatthāpakadesanādīpanatoti yojetabbaṃ. Tena vuttaṃ ‘‘satthusampattipakāsanatthaṃ nidānavacana’’nti.

所称的『缘起』即是关联。此处说——既然于法律集合中作缘起语句，岂非应当如同世尊所说语句般，予以归纳整理乎？它答曰——是为了建立教法讲说存在的位置、不退转及可信之状态。由时处传播的因缘相连，于会集的场所依附，因此所说的教法长期驻留而不消失，且那些未退转的教法值得信受。讲说者因时地之方便，宛如采集选取，汇聚于此。正因如此，长老大咖萨巴尊者在向友人阿难等问询经典根本义理的开头语“友阿难，此经根本经处在何处”的诸般问题时，经由摈除不当之境和具足法之正见的法藏，谓之“如是我闻”等语而讲述此经的缘起。除此之外，缘起句亦显现了佛陀成就果德的体现。因如来过去不曾作书面写作亦无前闻传承，故正觉之位成就无法来自他种过去撰写之作品。又其教法由师长与弟子、修习祖师继承传授，不因教外观念残存而失真。并非所有已证果阿拉汉必然皆成此果，仍受外力助持而保持清净。如此，除去因异见恶行玷污、拘泥于见思执著之烦恼、极重无明渴爱等障碍，经由具足觉支与正知识光照，得以成就佛陀的清净果德和先有的二种无垢净戒；紧接着，障碍之除灭进一步成就佛陀后有的二种无垢净戒。由此世尊具足四种无垢戒，并行利己利他的行为，即通过缘起句表达彰显。并且缘起句依心境不同详略阐释教法，广示讲法根本理义。此处缘起句教学针对世俗世界及凡夫等不同人众，区分出相应的修持和理解程度加以阐明，于土地等外境中示现教法实用相，即为所称“为彰显世尊果位而作缘起句话”。

Tathā sāsanasampattipakāsanatthaṃ nidānavacanaṃ. Ñāṇakaruṇāpariggahitasabbakiriyassa hi bhagavato natthi niratthikā paṭipatti, attahitatthā vā. Tasmā paresaṃ eva atthāya pavattasabbakiriyassa sammāsambuddhassa sakalampi kāyavacīmanokammaṃ yathāpavattaṃ vuccamānaṃ diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ sattānaṃ anusāsanaṭṭhena sāsanaṃ, na kabyaracanā, tayidaṃ satthucaritaṃ kāladesadesakaparisāpadesehi saddhiṃ tattha tattha nidānavacanehi yathārahaṃ pakāsīyati, idha pana ‘‘pathaviyādīsu vatthūsū’’ti sabbaṃ purimasadisameva. Tena vuttaṃ ‘‘sāsanasampattipakāsanatthaṃ nidānavacana’’nti. Apica satthuno pamāṇabhāvappakāsanena sāsanassa pamāṇabhāvadassanatthaṃ nidānavacanaṃ, tañca desakappamāṇabhāvadassanaṃ heṭṭhā vuttanayānusārena ‘‘bhagavā’’ti ca iminā padena vibhāvitanti veditabbaṃ. ‘‘Bhagavā’’ti iminā tathāgatassa rāgadosamohādisabbakilesamaladuccaritādidosappahānadīpanena vacanena anaññasādhāraṇasuparisuddhañāṇakaruṇādiguṇavisesayogaparidīpanena tato eva sabbasattuttamabhāvadīpanena ayamattho sabbathā pakāsito hotīti idamettha nidānavacanappayojanassa mukhamattadassanaṃ.

又谓是为彰显教法成就所作的缘起句。因世尊以智慧、慈悲及无分别的自他利益，行诸善巧方便，无所虚妄，故其言教法之用功自有正当意义。故被视为正觉者所有身语心所作之品行，理应如实称为“教法”，非凭伪作之诗文。此缘起句乃是世尊弘行教法的实证，于天时地利、会集场所，与教法语句同审选而织成配合，实为教法传播的集大成。此处“土地等外境”部分皆取自经典本义。由此故称为“彰显教法成就的缘起句”。另凭世尊智慧广大圆满显现教法之广大宏深意涵，且其言语彰显教法之规模，证由语句中出现的“世尊”一词可见。此“世尊”一词，代表诸染污如贪、嗔、痴等顽固污染的断除，是由非凡超绝的清净智慧与慈悲德行为本的显现。又此言表明其具足诸佛所具德行的无上品格，无疑是为缘起句所显示之教法用途的基本意旨。故此缘起句开门见山彰显缘起句之目的。

Abbhantaranidānavaṇṇanā niṭṭhitā. · 内缘起注释已毕。

Suttanikkhepavaṇṇanā经文解说注释

Nikkhittassāti desitassa. Desanāpi hi desetabbassa sīlādiatthassa vineyyasantānesu nikkhipanato ‘‘nikkhepo’’ti vuccati. Suttanikkhepaṃ vicāretvā vuccamānā pākaṭā hotīti sāmaññato bhagavato desanāsamuṭṭhānassa vibhāgaṃ dassetvā ‘‘etthāyaṃ desanā evaṃsamuṭṭhānā’’ti desanāya samuṭṭhāne dassite suttassa sammadeva nidānaparijānanena vaṇṇanāya suviññeyyattā vuttaṃ. Evañhi ‘‘assutavā bhikkhave puthujjano’’tiādinā, ‘‘yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo’’tiādinā (ma. ni. 1.8), ‘‘tathāgatopi kho, bhikkhave, arahaṃ sammāsambuddho’’tiādinā (ma. ni. 1.12) ca pavattadesanā anusandhidassanasukhatāya suviññeyyā hoti. Tattha yathā anekasataanekasahassabhedānipi suttantāni saṃkilesabhāgiyādipadhānanayavasena soḷasavidhataṃ nātivattanti, evaṃ attajjhāsayādisuttanikkhepavasena catubbidhabhāvanti āha ‘‘cattāro hi suttanikkhepā’’ti.

“已置下者”意指所陈讲说之内容。讲法时，为受持戒律等因缘，常以“置下”表示安置正法之义。经文中所称之“置”，经深入察验即明了其明显意义，通常表示世尊教法会集之部分。以“此处教法正如是会集”语句为证，经中缘起段落乃称其符合规范的说明。正如“若是不闻法的外行”，又如“无漏阿拉汉比库”，及“如来亦是阿拉汉正觉者”等（《中部》1.8、1.12）所述解脱教法，正利于记忆理解，因而容易识别。于此，因诸经文极多，且差别无数，亦不超过十六种主要归类，故称“经文置下”有四类，以便详明分类阐释。

Ettha ca yathā attajjhāsayassa aṭṭhuppattiyā ca parajjhāsayapucchāhi saddhiṃ saṃsaggabhedo sambhavati ‘‘attajjhāsayo ca parajjhāsayo ca, attajjhāsayo ca pucchāvasiko ca, aṭṭhuppattiko ca parajjhāsayo ca, aṭṭhuppattiko ca pucchāvasiko cā’’ti ajjhāsayapucchānusandhisabbhāvato, evaṃ yadipi aṭṭhuppattiyā attajjhāsayenapi saṃsaggabhedo sambhavati, attajjhāsayādīhi pana purato ṭhitehi aṭṭhuppattiyā saṃsaggo natthīti nayidha niravaseso vitthāranayo sambhavatīti ‘‘cattāro suttanikkhepā’’ti vuttaṃ, tadantogadhattā vā sambhavantānaṃ sesanikkhepānaṃ mūlanikkhepavasena cattārova dassitā. Tathādassanañcettha ayaṃ saṃsaggabhedo gahetabboti.

此处详述这四类“置下”的因缘及分类。因自心所起境界（attajjhāsa）与外心之扰及疑问共起，故各种相互缠绕的变异产生。“自心起及另外困扰”、“同时起及追问”、“扰乱起及另外困扰”等数种相互联系的关系出现。由此导致诸种关联有所混淆和区分，于是“经文置下”作为涵盖这些残余置下的基本范畴被提出。此处以此说明这些复杂变化系归纳于“四种经文置下”之内，表明阐释此处四种置下之因缘的必要性和全面深刻性。

Tatrāyaṃ vacanattho – nikkhipīyatīti nikkhepo, suttaṃ eva nikkhepo suttanikkhepo. Atha vā nikkhipanaṃ nikkhepo, suttassa nikkhepo suttanikkhepo, suttadesanāti attho. Attano ajjhāsayo attajjhāsayo, so assa atthi kāraṇabhūtoti attajjhāsayo. Attano ajjhāsayo etassāti vā attajjhāsayo. Parajjhāsayepi eseva nayo. Pucchāya vaso pucchāvaso, so etassa atthīti pucchāvasiko. Suttadesanāvatthubhūtassa atthassa uppatti atthuppatti, atthuppattiyeva aṭṭhuppatti ttha-kārassa ṭṭha-kāraṃ katvā. Sā etassa atthīti aṭṭhuppattiko. Atha vā nikkhipīyati suttaṃ etenāti suttanikkhepo, attajjhāsayādi eva. Etasmiṃ pana attavikappe attano ajjhāsayo attajjhāsayo. Paresaṃ ajjhāsayo parajjhāsayo. Pucchīyatīti pucchā, pucchitabbo attho. Pucchanavasena pavattaṃ dhammapaṭiggāhakānaṃ vacanaṃ pucchāvasikaṃ, tadeva nikkhepa-saddāpekkhāya pulliṅgavasena ‘‘pucchāvasiko’’ti vuttaṃ. Tathā aṭṭhuppatti eva aṭṭhuppattikoti evampettha attho veditabbo.

又对此四种“置下”之意义作详细训诂。所谓“置下”即“放置”，即经文的即成置；而经文的置即为经文的讲说。自心起的起涵盖自己的内心所生之心态，及其反面为他者心态，故称内、外心为自心、他心。追问与回应称为“询问住”，为发问的状态。此处把教法讲说产生的意义，按自心与他心、追问和置下等四种要素互相组合构成的语境，进行缜密的语义分解和归纳。由此清晰见到此四“置下”即“经文置下”的组成依据，是区分经文内心态及外心态之间交错相应关系的系统分类。

Apicettha paresaṃ indriyaparipākādikāraṇanirapekkhattā attajjhāsayassa visuṃ suttanikkhepabhāvo yutto kevalaṃ attano ajjhāsayeneva dhammatantiṭhapanatthaṃ pavattitadesanattā. Parajjhāsayapucchāvasikānaṃ pana paresaṃ ajjhāsayapucchānaṃ desanāpavattihetubhūtānaṃ uppattiyaṃ pavattitānaṃ kathamaṭṭhuppattiyaṃ anavarodho, pucchāvasikaaṭṭhuppattikānaṃ vā parajjhāsayānurodhena pavattikānaṃ kathaṃ parajjhāsaye anavarodhoti? Na codetabbametaṃ. Paresañhi abhinīhāraparipucchādivinimuttasseva suttadesanākāraṇuppādassa aṭṭhuppattibhāvena gahitattā parajjhāsayapucchāvasikānaṃ visuṃ gahaṇaṃ. Tathā hi brahmajāla (dī. ni. 1.1) dhammadāyādasuttādīnaṃ (ma. ni. 1.29) vaṇṇāvaṇṇaāmisuppādādidesanānimittaṃ ‘‘aṭṭhuppattī’’ti vuccati. Paresaṃ pucchaṃ vinā ajjhāsayaṃ eva nimittaṃ katvā desito parajjhāsayo, pucchāvasena desito pucchāvasikoti pākaṭoyamatthoti.

此外，因他人感官成熟等不相关因素所导致的起与置下外，单纯由自心的起伏而产生的稳固经文置下，以及因他人发问促使教法讲说之起源，导致置下的产生情形，及其相互依存无障碍性等现象，则不应质问为何对外在问答关系无阻碍。仅因他人以异端恶见等困惑之问法，产生对法义混淆不清的质疑，故由发问者所提出之障碍，致使经文置下蒙蔽难明。诸如《梵网经》（《地藏经》第一卷）和《长部》（第29经）等描述各类异端诞生及教法因果传播之语，即称之为“置下”。他人未问而自心起的讲述即为“教化之障碍”，且从“提出问题者”称为“提问者”。如此种种分类说明清楚表达了经文置下因发问关系及对教法传播障碍之承担的深刻内涵。

Attanoajjhāsayeneva kathesi dhammatantiṭhapanatthanti daṭṭhabbaṃ. Sammappadhānasuttantahārakoti anupubbena nikkhittānaṃ saṃyuttake sammappadhānapaṭisaṃyuttānaṃ suttānaṃ āvaḷi. Tathā iddhipādahārakādayo.

应知此乃依自身意趣而说，目的在于安立法的传承。『正精进经组』者，即于《相应部》中依次排列的与正精进相关之诸经之列序。同样，神足组等亦如是。

Vimuttiparipācanīyā dhammā saddhindriyādayo. Ajjhāsayanti adhimuttiṃ. Khantinti diṭṭhinijjhānakkhantiṃ. Mananti cittaṃ. Abhinihāranti paṇidhānaṃ. Bujjhanabhāvanti bujjhanasabhāvaṃ, paṭivijjhanākāraṃ vā.

能令解脱成熟之诸法，即信根等。『意趣』者，即胜解。『忍可』者，即见地之审察认可。『意』者，即心。『发愿』者，即誓愿。『能觉悟之性』者，即能觉悟之自性，或即通达之方式。

Uppanne māne nikkhittanti sambandho. Itthiliṅgādīni tīṇi liṅgāni. Nāmādīni cattāri padāni. Paṭhamādayo satta vibhattiyo. Muñcitvā na kiñci katheti sabhāvaniruttiyā tatheva pavattanato. Gaṇṭhibhūtaṃ padaṃ. Yathā hi rukkhassa gaṇṭhiṭṭhānaṃ dubbinibbedhaṃ duttacchitañca hoti, evamevaṃ yaṃ padaṃ atthato vivarituṃ na sakkā, taṃ ‘‘gaṇṭhipada’’nti vuccati. Anupahaccāti anuddharitvā.

『于慢生起时已舍弃』，此为文义上的连结。阴性等三种性。名词等四种词。第一格等七种格变。因其依实相之表达方式如实运行，故舍之而不作任何说明。『结节之词』——犹如树之结节处难以穿透、难以削治，同理，凡某词之义无法加以展开阐明者，即称为『结节词』。『不拔除地』者，即不取出、不抽离地。

Yena yena sambandhaṃ gacchati, tassa tassa anavasesataṃ dīpetīti iminā imassa sabba-saddassa sappadesataṃ dasseti. Sabba-saddo hi sabbasabbaṃ padesasabbaṃ āyatanasabbaṃ sakkāyasabbanti catūsu visayesu diṭṭhappayogo. Tathā hesa ‘‘sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthamāgacchantī’’tiādīsu (mahāni. 156; cūḷani. 85; paṭi. ma. 3.6) sabbasabbasmiṃ āgato. ‘‘Sabbesaṃ vo, sāriputta, subhāsitaṃ pariyāyenā’’tiādīsu (ma. ni. 1.345) padesasabbasmiṃ. ‘‘Sabbaṃ vo, bhikkhave, desessāmi…pe… cakkhuñceva rūpā ca…pe… mano ceva dhammā cā’’ti (saṃ. ni. 4.23) ettha āyatanasabbasmiṃ. ‘‘Sabbaṃ sabbato sañjānātī’’tiādīsu (ma. ni. 1.5) sakkāyasabbasmiṃ. Tattha sabbasabbasmiṃ āgato nippadeso, itaresu tīsupi āgato sappadeso, idha pana sakkāyasabbasmiṃ veditabbo. Tathā hi vakkhati ‘‘sakkāyapariyāpannā pana tebhūmakadhammāva anavasesato veditabbā’’ti (ma. ni. aṭṭha. 1.1 suttanikkhepavaṇṇanā).

『凡与何者相连，即完整无余地阐明彼者』——以此显示『一切』此词具有其特定适用范围。盖『一切』一词，其用法见于四种对象：一、绝对之一切；二、部分之一切；三、处之一切；四、有身之一切。具体而言：此词出现于绝对之一切，如『一切诸法以一切方式皆现于世尊佛陀之智慧门前……』等（《大义释》第156节；《小义释》第85节；《无碍解道》第3册第6节）；出现于部分之一切，如『沙利子，汝等一切之所言，皆是就某一角度而言……』等（《中部》第1册第345节）；出现于处之一切，如『诸比库，我将为汝等宣说一切……乃至……眼与色……乃至……意与法……』（《相应部》第4册第23节）；出现于有身之一切，如『彼将一切视为完整整体而想知……』等（《中部》第1册第5节）。于此四者中：出现于绝对之一切者，无特定范围；出现于其余三者者，皆有特定范围。然于此处，应知其属有身之一切。盖下文将云：『凡属于有身范畴者，即三界之诸法，应完整无余地加以了知』（《中部》注疏第1册第1经·经文安置之解说）。

Saccesūti ariyasaccesu. Ete caturo dhammāti idāni vuccamāne saccādike cattāro dhamme sandhāya vadati. Tattha saccanti vacīsaccaṃ. Ṭhitīti vīriyaṃ, ‘‘dhitī’’ti vā pāṭho, so evattho. Cāgoti alobho. Diṭṭhaṃ so ativattatīti yasmiṃ ete saccādayo dhammā upalabbhanti, so diṭṭhaṃ attano amittaṃ atikkamati, na tassa hatthataṃ gacchati, atha kho naṃ abhibhavati evāti attho. Sabhāve vattati asabhāvadhammassa kāraṇāsambhavato. Na hi nissabhāvā dhammā kenaci nibbattīyanti. Attano lakkhaṇaṃ dhārentīti yadipi lakkhaṇavinimuttā dhammā nāma natthi, tathāpi yathā diṭṭhitaṇhāparikappitākāramattā attasubhasukhasassatādayo, pakatiyādayo, dabbādayo, jīvādayo, kāyādayo lokavohāramattasiddhā gagaṇakusumādayova saccikaṭṭhaparamatthato na upalabbhanti, na evamete, ete pana saccikaṭṭhaparamatthabhūtā upalabbhanti, tato eva sattādivisesavirahato dhammamattā sabhāvavantoti dassanatthaṃ ‘‘attano lakkhaṇaṃ dhārentī’’ti vuttaṃ . Bhavati hi bhedābhāvepi sukhāvabodhanatthaṃ upacāramattasiddhena bhedena niddeso yathā ‘‘silāputtakassa sarīra’’nti. Dhārīyanti vā yathāsabhāvato avadhārīyanti ñāyantīti dhammā, kakkhaḷaphusanādayo.

『Saccesūti ariyasaccesu』之『真理』特指圣谛。现论述四圣谛名中，「sacca」意为真言。『Ṭhitīti vīriyaṃ』，『立』即指精进。『Cāgoti alobho』，『捨』谓无贪。『Diṭṭhaṃ so ativattatīti』，示已超越五欲之境界者。此谓称见谛为超越自我及其伴生贪爱之境界，而非成就实体所有。此即无自性之理，非实体能生。此与无自相应，表明法得以“承载自身特征”即非实体属性，而只具所依意涵。举比证，如石子之“身体”，谓虽无固有实体，但有其身体显现。此在内涵中即如若能让智慧识别法的真实及其差异。所谓“承载自身特征”者，指法的法性诸相非实体，而是依境显现。此部分阐述圣谛的“除盖障无实体性”与“智慧观察”的根本观念。

Asādhāraṇahetumhīti asādhāraṇakāraṇe, sakkāyadhammesu tassa tassa āveṇikapaccayeti attho. Kiṃ pana tanti? Taṇhāmānadiṭṭhiyo, avijjādayopi vā. Yatheva hi pathavīādīsu maññanāvatthūsu uppajjamānā taṇhādayo maññanā tesaṃ pavattiyā mūlakāraṇaṃ, evaṃ avijjādayopi. Tathā hi ‘‘assutavā puthujjano’’tiādinā ‘‘apariññātaṃ tassāti vadāmī’’ti (ma. ni. 1.2) ‘‘nandī dukkhassa mūla’’nti (ma. ni. 1.13) ca anvayato, ‘‘khayā rāgassa…pe… vītamohattā’’ti byatirekato ca tesaṃ mūlakāraṇabhāvo vibhāvito.

『不共因』者，谓不共之缘由，即于有身诸法中各自专属之缘，此为其义。然则，彼为何？即渴爱、慢、见三者，或无明等亦然。盖如于地等诸增上慢所依处生起之渴爱等，为彼等生起之根本原因，无明等亦复如是。如于『未闻正法的凡夫』等文，以『我说彼为未遍知』及『喜爱乃苦之根』等，由随顺门；以『由贪尽……乃至……以离痴故』等，由相违门，彼等之根本原因性已得阐明。

Pariyāyeti desetabbamatthaṃ avagameti bodhayatīti pariyāyo, desanā. Pariyāyati attano phalaṃ pariggahetvā vattati tassa vā kāraṇabhāvaṃ gacchatīti pariyāyo, kāraṇaṃ. Pariyāyati aparāparaṃ parivattatīti pariyāyo, vāro. Evaṃ pariyāyasaddassa desanākāraṇavāresu pavatti veditabbā. Yathārutavasena aggahetvā niddhāretvā gahetabbatthaṃ neyyatthaṃ. Tebhūmakā dhammāva anavasesato veditabbā maññanāvatthubhūtānaṃ sabbesaṃ pathavīādidhammānaṃ adhippetattā.

『Pariyāyo』者，谓应当宣说之义而能明了之教法。此名『訓诂』。『Pariyāyati』乃取己果而运作，谓此为缘起之义，称为『因』。又云，彼此相继周转谓之『节』。由此『訓诂』之辞，应用察观宣说、因缘及节序凡三法，依次理解。犹如所闻，须先取持、深思熟虑，明了取用之义，舍弃不当。此三界之法，犹如大地之蕴藏，应彻见其无缺无增之实性，其为体用为依止，悉皆如是无妄而彰显理法。

Kāraṇadesananti kāraṇañāpanaṃ desanaṃ. Taṃ atthanti taṃ sabbadhammānaṃ mūlakāraṇasaṅkhātaṃ, kāraṇadesanāsaṅkhātaṃ vā atthaṃ. Tenevāha ‘‘taṃ kāraṇaṃ taṃ desana’’nti. Ekatthametanti etaṃ padadvayaṃ ekatthaṃ. Sādhu-saddo eva hi ka-kārena vaḍḍhetvā ‘‘sādhuka’’nti vutto. Teneva hi sādhusaddassa atthaṃ vadantena atthuddhāravasena sādhukasaddo udāhaṭo. Dhammarucīti puññakāmo. Paññāṇavāti paññavā. Addubbhoti adūsako, anupaghātakoti attho. Idhāpīti imasmiṃ mūlapariyāyasuttepi. Ayanti sādhukasaddo. Ettheva daḷhīkammeti sakkaccakiriyāyaṃ. Āṇattiyanti āṇāpane. ‘‘Suṇātha sādhukaṃ manasi karothā’’ti hi vutte sādhukasaddena savanamanasikārānaṃ sakkaccakiriyā viya tadāṇāpanampi vuttaṃ hoti. Āyācanatthatā viya cassa āṇāpanatthatā veditabbā.

所谓『因缘宣说』，即宣说诸法皆由根本因缘故名之。如是义，谓为诸法所资之根本因，或称为因缘说法义。故言『彼为因缘，彼为宣说』。二词合一，意谓此二词义同。『Sādhusadda』为嘉辞，谓何因所增？依正智宣说故，嘉言『善哉』。此嘉言含义由宣说者之意义明了所引发，其意是善言。『Dhammaruci』指乐善之意，愿生功德也。『Paññāṇa』译为智慧者。『Addubbo』谓不污秽，非侵害意。『Idhā』意谓在此根本訓诂经中。此处嘉言乃是发起时，并兼恳请，犹如言「请善听，内心铭记」。故宣说嘉言中有倾听之义。复有乞求之意，故知此嘉言含有倾听迎受之本质。

Idānettha evaṃ yojanā veditabbāti sambandho. Sotindriyavikkhepavāraṇaṃ savane niyojanavasena kiriyantarapaṭisedhanabhāvato, sotaṃ odahathāti attho. Manindriyavikkhepanivāraṇaṃ aññacintāpaṭisedhanato. Purimanti ‘‘suṇāthā’’ti padaṃ. Etthāti suṇātha, manasi karothā’’ti padadvaye, etasmiṃ vā adhikāre. Byañjanavipallāsaggāhavāraṇaṃ sotadvāre vikkhepapaṭibāhakattā. Na hi yāthāvato suṇantassa saddato vipallāsaggāho hoti. Atthavipallāsaggāhavāraṇaṃ manindriyavikkhepapaṭibāhakattā. Na hi sakkaccaṃ dhammaṃ upadhārentassa atthato vipallāsaggāho hoti. Dhammassavane niyojeti suṇāthāti vidahanato. Dhāraṇūpaparikkhāsūti upaparikkhaggahaṇena tulanatīraṇādike diṭṭhiyā ca suppaṭivedhaṃ saṅgaṇhāti.

『Idānettha evaṃ yojanā veditabbāti sambandho』，意指此处须知联系。耳根散乱受阻，难以投入耳根，故有干扰与反感而难摄受，谓诸闻受之障碍。心根散乱，因他念妄想难以专注。谓前句中「请善听」句意，此处说「请善听，内心铭记」乃在此义理中具有权威与适用。由于发音失真或毁坏，故有阻碍听入效果于耳门。为防止义理曲解，则于心门防止心念散乱。故于闻思修习中，悉当除去杂念妨碍。此处『Dhāraṇūpaparikkhāsu』指是心意守护、检查、观察测量等多维度角度之涵摄。

Sabyañjanoti ettha yathādhippetamatthaṃ byañjayatīti byañjanaṃ, sabhāvanirutti. Saha byañjanenāti sabyañjano, byañjanasampannoti attho. Araṇīyato upagandhabbato anuṭṭhātabbato attho, catupārisuddhisīlādiko. Saha atthenāti sāttho, atthasampannoti attho. Dhammagambhīrotiādīsu dhammo nāma tanti. Desanā nāma tassā manasā vavatthāpitāya tantiyā desanā. Attho nāma tantiyā attho. Paṭivedho nāma tantiyā tantiatthassa ca yathābhūtāvabodho. Yasmā cete dhammadesanāatthapaṭivedhā sasādīhi viya mahāsamuddo mandabuddhīhi dukkhogāḷhā alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Tena vuttaṃ ‘‘yasmā ayaṃ dhammo…pe… sādhukaṃ manasi karothā’’ti. Ettha ca paṭivedhassa dukkarabhāvato dhammatthānaṃ desanāñāṇassa dukkarabhāvato desanāya dukkhogāhatā, paṭivedhassa pana uppādetuṃ asakkuṇeyyattā tabbisayañāṇuppattiyā ca dukkarabhāvato dukkhogāhatā veditabbā.

『Sabyañjano』者，依所任事义谓含义、所言背后含义。宣说之法名为『Desanā』，为意根所记诵之法义，谓为意所宣说之义。『Paṭivedho』者，谓通达法之义理，实相了知。此等法义与宣说性乃极为深奥。如同大海广大而难以以微薄之智理解，故法理深奥。故言世尊言：“此法因难知故，请善听，内心铭记”。此处法理难明及解义难，故说法业者智识之难行，及法理宣说难及投入之重。

Desanaṃ nāma uddisanaṃ. Tassa niddisanaṃ bhāsananti idhādhippetanti āha ‘‘vitthāratopi naṃ bhāsissāmīti vuttaṃ hotī’’ti. Paribyattaṃ kathanaṃ vā bhāsanaṃ. Sāḷikāyiva nigghosoti sāḷikāya ālāpo viya madhuro kaṇṇasukho pemanīyo. Paṭibhānanti saddo. Udīrayīti uccārīyati, vuccati vā.

『Desanā』谓标示，『Niddisanā』谓演说。此处称『宣说』，谓详明而非仅粗略概说。虽粗说若详述犹谓『述说』。如喜鹊鸣叫，声音悦耳如极乐味。『Paṭibhāna』谓语音，『Udīraṇa』谓声音发扬与宣扬。

Evaṃvutte ussāhajātāti evaṃ ‘‘suṇātha sādhukaṃ manasi karotha bhāsissāmī’’ti vutte na kira satthā saṅkhepeneva desessati, vitthārenapi bhāsissatīti sañjātussāhā haṭṭhatuṭṭhā hutvā. Idhāti iminā vuccamānaadhikaraṇaṃ tassa puggalassa uppattiṭṭhānabhūtaṃ adhippetanti āha ‘‘desāpadese nipāto’’ti. Lokanti okāsalokaṃ. Idha tathāgato loketi hi jātikhettaṃ, tatthāpi ayaṃ cakkavāḷo adhippeto. Samaṇoti sotāpanno. Dutiyo samaṇoti sakadāgāmī. Vuttañhetaṃ ‘‘katamo ca, bhikkhave, samaṇo? Idha, bhikkhave, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hotī’’ti (a. ni. 4.241) ‘‘katamo ca, bhikkhave, dutiyo samaṇo? Idha, bhikkhave, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hotī’’ti ca (a. ni. 4.241). Idheva tiṭṭhamānassāti imissā eva indasālaguhāyaṃ tiṭṭhamānassa.

如是说“请善听，铭记内心，我将详细宣说”，显示出欲发起热诚之心，非仅简略说出，乃详细广说。『Idhāti』此语指此处之文法主导义，谓为此将成个人出生与存在之境。『Loka』意指世间世界，故世尊为世间之主。『Samaṇo』谓初果圣者。第二果圣者谓为『Sakadāgāmī』。如释阿含云：“何为初果？求道者断三结而成初果者是也。何为第二果？断烦恼舍欲而成第二果也”。『Idheva tiṭṭhamānassa』即于此处所住者，指此地即为森林之地。

§2

2.Assutavāti ettha (a. ni. ṭī. 1.1.51) sutanti sotadvārānusārena upadhāritaṃ, upadhāraṇaṃ vā, sutaṃ assatthīti sutavā. Vā-saddassa hi attho atthitāmattādivasena anekavidho. Tathā hi ‘‘antavā ayaṃ loko parivaṭumo’’tiādīsu (dī. ni. 1.54; paṭi. ma. 1.140) atthitāmattaṃ attho. ‘‘Dhanavā bhogavā, lābhī annassā’’ti ca ādīsu bahubhāvo. ‘‘Rogavā hoti rogābhibhūto’’tiādīsu kāyābādho. ‘‘Kuṭṭhī kuṭṭhacīvarenā’’tiādīsu nindā, ‘‘issukī maccharī saṭho māyāvino keṭubhino’’tiādīsu abhiṇhayogo. ‘‘Daṇḍī chattī alambarī’’tiādīsu (visuddhi. 1.142) saṃsaggo. ‘‘Paṇḍito vāpi tena so’’tiādīsu (dha. pa. 63) upamānaṃ, sadisabhāvoti attho. ‘‘Taṃ vāpi dhīrā muniṃ vedayantī’’tiādīsu (su. ni. 213) samuccayo. ‘‘Ke vā ime kassa vā’’tiādīsu (pārā. 296) saṃsayo. ‘‘Ayaṃ vā imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho’’tiādīsu (dī. ni. 1.181) vibhāvano. ‘‘Na vāyaṃ kumāro mattamaññāsī’’tiādīsu (saṃ. ni. 2.154) padapūraṇaṃ. ‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā’’tiādīsu (ma. ni. 1.170) vikappo. ‘‘Sakyaputtassa sirīmato (dī. ni. 3.277), sīlavato sīlasampattiyā kalyāṇo kittisaddo abbhuggacchatī’’ti (dī. ni. 2.150; 3.316; a. ni. 5.213; mahāva. 285) ca ādīsu pasaṃsā. ‘‘Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā’’tiādīsu (dī. ni. 3.317, 355) atisayo. Idhāpi atisayo, pasaṃsā vā attho, tasmā yassa pasaṃsitaṃ, atisayena vā sutaṃ atthi, so sutavāti saṃkilesaviddhaṃsanasamatthaṃ pariyattidhammassavanaṃ, taṃ sutvā tathattāya paṭipatti ca ‘‘sutavā’’ti iminā saddena pakāsitā. Atha vā sotabbayuttaṃ sutvā kattabbanipphattivasena suṇīti sutavā, tappaṭikkhepena na sutavāti assutavā.

『未闻正法』——此处所论：『闻』者，谓经由耳门所领受者，或领受之行为；具有闻者，称为『有闻者』。『瓦』字之义，依存在性等，有多种方式。如于『此世界有边，形状圆满』等处，其义为单纯存在性；于『有财富、有受用、得食者』等处，其义为多量；于『有病者，为疾病所压迫』等处，其义为身之病患；于『麻疯病者以麻疯病人之衣』等处，其义为讥嫌；于『嫉妒、悭吝、狡诈、欺诳、虚伪者』等处，其义为习常相应；于『持杖者、持伞者、佩剑者』等处，其义为携带；于『彼亦为智者』等处，其义为比喻，即相似义；于『智者亦认识彼牟尼』等处，其义为并列；于『此为谁？属于谁？』等处，其义为疑问；于『此人于诸沙门婆罗门中最愚、最痴』等处，其义为强调；于『非此王子未察觉量』等处，其义为填补语句；于『诸比库，凡任何沙门或婆罗门』等处，其义为选择；于『释迦之子，有大威德、具戒者，以戒德成就，美好的称誉传扬开去』等处，其义为称赞；于『具慧者，具备通达生灭之慧、圣洁穿透之慧、正确趣向苦尽之慧』等处，其义为殊胜。此处亦为殊胜或称赞义，故凡具有被称赞之闻，或殊胜之闻者，称为『有闻者』——此语所揭示者，即：听闻能摧伏杂染的教法之法、听闻之后作如是修习，皆由『有闻者』此语所显示。或者：听闻当听之法后，以成就应作之事而听，故称『有闻者』；以其相违，则为『无闻者』，即『未闻正法者』。

Ayañhi a-kāro ‘‘ahetukā dhammā (dha. sa. 2.dukamātikā), abhikkhuko āvāso’’tiādīsu (pāci. 1046, 1047) taṃsahayoganivattiyaṃ icchito. ‘‘Apaccayā dhammā’’ti (dha. sa. 7.dukamātikā) taṃsambandhībhāvanivattiyaṃ. Paccayuppannañhi paccayasambandhīti appaccayuppannattā ataṃsambandhitā ettha jotitā. ‘‘Anidassanā dhammā’’ti (dha. sa. 9.dukamātikā) taṃsabhāvanivattiyaṃ. Nidassanañhi daṭṭhabbatā. Atha vā passatīti nidassanaṃ, cakkhuviññāṇaṃ, taggahetabbabhāvanivattiyaṃ yathā ‘‘anāsavā dhammā’’ti (dha. sa. 15.dukamātikā), ‘‘appaṭighā dhammā (dha. sa. 10.dukamātikā), anārammaṇā dhammā’’ti (dha. sa. 55.dukamātikā) taṃkiccanivattiyaṃ, ‘‘arūpino dhammā (dha. sa. 11.dukamātikā) acetasikā dhammā’’ti (dha. sa. 57.dukamātikā) tabbhāvanivattiyaṃ. Tadaññathā hi ettha pakāsitā. ‘‘Amanusso’’ti tabbhāvamattanivattiyaṃ. Manussamattaṃ natthi, aññaṃ samānanti. Sadisatā hi ettha sūcitā. ‘‘Assamaṇo samaṇapaṭiñño, anariyo’’ti (a. ni. 3.13) ca taṃsambhāvanīyaguṇanivattiyaṃ. Garahā hi idha ñāyati. ‘‘Kacci bhoto anāmayaṃ, anudarā kaññā’’ti (jā. 2.20.129) tadanappabhāvanivattiyaṃ, ‘‘anuppannā dhammā’’ti (dha. sa. 17.tikamātikā) taṃsadisabhāvanivattiyaṃ. Atītānañhi uppannapubbattā uppādidhammānañca paccayekadesanipphattiyā āraddhuppādibhāvato kālavimuttassa ca vijjamānattā uppannānukūlatā pageva paccuppannānanti tabbidūratāva ettha viññāyati ‘‘asekkhā dhammā’’ti (dha. sa. 11.tikamātikā) tadapariyosānanivattiyaṃ. Tanniṭṭhānañhi ettha pakāsitanti. Evamanekesaṃ atthānaṃ jotako. Idha pana ‘‘arūpino dhammā acetasikā dhammā’’tiādīsu viya tabbhāvanivattiyaṃ daṭṭhabbo, aññattheti attho. Etenassa sutādiñāṇavirahataṃ dasseti. Tena vuttaṃ ‘‘āgamādhigamābhāvā ñeyyo assutavā itī’’ti.

此处「a-kāro」者，为无因法，如《法句经随释》中的「无因法、非积累之所生」等句〔巴利注释1046,1047〕，指无因缘生起之义。又有「依缘法」〔法句随释7〕，指缘起法理。此缘起是缘起关系，有「缘起」之见照所显。又有「无形无迹之法」〔法句随释9〕，含依修习之义，若见为「无漏法」〔法句随释15〕，「非忿法」〔法句随释10〕，「无所侵扰法」〔法句随释55〕，为应行法，且谓「无色法、非心法」〔法句随释11;57〕，亦属修行法理。谓此意义显现。又称「非人法」指其为存在，是非为人，凡人喻之。又以「无僧侣、非圣者」用于区别之功德行，谓此法令远离。又《阿难尼注》〔3.13〕谓「非沙门、非圣者」，为应修持之德。以此闻知之。又《瞻婆经》称「汝能使女不病？」等句，谓为不萌生功德。谓无现存之法，谓为契合顺相用。又谓「已生法」〔法句随释17〕近似之义。以过去已生现行随缘缘起者为众苦灭道果得之时，即缘起现象。又谓「不堕法」〔法句随释11〕，表示远离彼处之义。谓此处为诸义标明。然「无色法、非心法」所示为应修行中不同义解也。由此知闻法含智慧离相证见。基由此《法句经》有言曰：『当知无闻为失，非听为不知』。

Idāni tassa atthaṃ vivaranto yasmā khandhadhātvādikosallenapi maññanāpaṭisedhanasamatthaṃ bāhusaccaṃ hoti. Yathāha ‘‘kittāvatā nu kho, bhante, bahussuto hoti? Yato kho bhikkhu khandhakusalo hoti dhātu, āyatana, paṭiccasamuppādakusalo hoti, ettāvatā kho bhikkhu bahussuto hotī’’ti, tasmā ‘‘yassa hi khandhadhātuāyatanasaccapaccayākārasatipaṭṭhānādīsūtiādi vuttaṃ. Tattha vācuggatakaraṇaṃ uggaho. Atthaparipucchanaṃ paripucchā. Kusalehi saha codanāpariharaṇavasena vinicchayakaraṇaṃ vinicchayo. Maggaphalanibbānāni adhigamo.

今释此意者，因五蕴、六入诸法忌止分别甚多，故有多闻之称。如言：『师尊，有多少多闻？彼多闻者，善任持五蕴、界、入处、缘起等法故，彼实为多闻』。谓所引为依语所作，分别事理问答。与善法相应以启发与解脱，具辨析能力。证得圣道圣果涅槃。

Bahūnaṃ (dha. sa. mūlaṭī. 1007) nānappakārānaṃ kilesasakkāyadiṭṭhīnaṃ avihatattā tā janenti, tāhi vā janitāti puthujjanā. Avighātameva vā jana-saddo vadati. Puthu satthārānaṃ mukhamullokikāti ettha puthu janā satthupaṭiññā etesanti puthujjanāti vacanattho. Puthu sabbagatīhi avuṭṭhitāti ettha janetabbā, jāyanti vā ettha sattāti janā, nānāgatiyo, tā puthū etesanti puthujjanā. Ito pare jāyanti etehīti janā, abhisaṅkhārādayo, te etesaṃ puthū vijjantīti puthujjanā. Abhisaṅkharaṇādiattho eva vā jana-saddo daṭṭhabbo. Oghā kāmoghādayo. Rāgaggiādayo santāpā. Te eva, sabbepi vā kilesā pariḷāhā. Puthu pañcasu kāmaguṇesu rattāti ettha jāyatīti jano, rāgo gedhoti evamādiko, puthu jano etesanti puthujjanā. Puthūsu vā janā jātā rattāti evaṃ rāgādiattho eva vā janasaddo daṭṭhabbo. Rattāti vatthaṃ viya raṅgajātena cittassa vipariṇāmakarena chandarāgena rattā sārattā. Giddhāti abhikaṅkhanasabhāvena abhijjhānena giddhā gedhaṃ āpannā. Gadhitāti ganthitā viya dummocanīyabhāvena tattha paṭibaddhā. Mucchitāti kilesavasena visaññībhūtā viya anaññakiccā mucchaṃ mohamāpannā. Ajjhosannāti anaññasādhāraṇe viya katvā gilitvā pariniṭṭhapetvā ṭhitā. Laggāti vaṅkadaṇḍake viya āsattā mahāpalipe vā yāva nāsikaggā palipannapuriso viya uddharituṃ asakkuṇeyyabhāvena nimuggā , lagitāti makkaṭālepe ālaggabhāvena paccuḍḍito viya makkaṭo pañcannaṃ indriyānaṃ vasena ālaggitā. Palibuddhāti baddhā, upaddutā vā. Āvuṭāti āvunitā, nivutāti nivāritā. Ovutāti paliguṇṭhitā, pariyonaddhā vā. Pihitāti pidahitā, paṭicchannāti paṭicchāditā. Paṭikujjitāti heṭṭhāmukhajātā. Puthūnaṃ vā gaṇanapathamatītānantiādinā puthu jano puthujjanoti dasseti.

「众多」者，指各类烦恼及聚合见解之差异，能致取见谓之凡夫。此俗语谓诸佛法门广被世俗众生称为凡夫。广衍于众，众又以不同见解相生故名曰众。夫期望之，自彼起，业因果等皆含于彼中。若欲知此法中烦恼根本及具备者，彼即俗语所指烦恼。烦恼如欲火风浪，造业苦恼相缠。诸贪意欲种种生起，众生则以此繁生。其贪恚愚三毒毗缚于心，如热烈染色，斯名贪爱。及嫉妒心被浓染沉染，称癫狂躁惑。具结缚者犹纳绳索不易解脱。迷惑愚癡若遮蔽本性，谓被妄念秽污所掩盖。人常于俗法中惰怠，行住坐卧不能精进，亦如跳梁猴猿之缠绕。被污秽所缠闹如马猴臊，谓为受缚放纵、受束缚之义。缚系束缚之状谓之被监禁、受约束。合者多义：拘束，纠缠，压抑诸义。缚之繁多以此为列示。集此词义即俗语所指凡夫众生。

‘‘Assutavā’’ti etena avijjandhatā vuttāti āha ‘‘andhaputhujjano vutto hotī’’ti. Ārakattā (saṃ. ni. ṭī. 2.3.1) kilesehi maggena samucchinnattā. Anayeti avaḍḍhiyaṃ, anattheti attho. Anaye vā anupāye. Nairiyanato avattanato. Ayeti vaḍḍhiyaṃ, atthe, upāye vā. Araṇīyatoti payirupāsitabbato. Niruttinayena padasiddhi veditabbā purimesu atthavikappesu. Pacchime pana saddasatthavasenapi. Yadipi ariya-saddo ‘‘ye hi vo ariyā parisuddhakāyakammantā’’tiādīsu (ma. ni. 1.35) visuddhāsayapayogesu puthujjanesupi vattati. Idha pana ariyamaggādhigamena sabbalokuttarabhāvena ca ariyabhāvo adhippetoti dassento āha ‘‘buddhā’’tiādi. Tattha ‘‘paccekabuddhā tathāgatasāvakā ca sappurisā’’ti idaṃ ariyā sappurisāti idha vuttapadānaṃ atthaṃ asaṅkarato dassetuṃ vuttaṃ. Yasmā pana nippariyāyato ariyasappurisabhāvā abhinnasabhāvā. Tasmā ‘‘sabbeva vā’’tiādi vuttaṃ.

「Assutavā」此处为无明所致之语，谓「盲目凡夫」之意。如《毗奈耶尼注》〔2.3.1〕所说，由烦恼所障断正道之理。谓无方法亦无用途，故称「无道中断」。有无里无出里。不可逾越且音相限制。前义此处多指圣语，然即俗语中亦有适用。虽有圣言，亦施诸常人之说。彼时佛语意在庄严，故言「佛」及「如来」、「正觉」等，及所谓「辟支佛、如来及弟子皆圣贤」等辞。谓圣贤义同而不相分离故称「皆也」等语。

Ettāvatāhi buddhasāvako vutto. Tassa hi ekantena kalyāṇamitto icchitabbo paratoghosamantarena paṭhamamaggassa anuppajjanato. Visesato cassa bhagavāva kalyāṇamitto adhippeto. Vuttañhetaṃ ‘‘mamañhi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccantī’’tiādi (saṃ. ni. 5.2). So eva ca aveccapasādādhigamena daḷhabhatti nāma. Vuttampi cetaṃ ‘‘yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī’’ti (udā. 45). Kataññutādīhi paccekabuddhā buddhāti ettha kataṃ jānātīti kataññū. Kataṃ viditaṃ pākaṭaṃ karotīti katavedī. Anekesupi hi kappasatasahassesu kataṃ upakāraṃ jānanti paccekabuddhā pākaṭañca karonti satijananaāmisapaṭiggahaṇādinā , tathā saṃsāradukkhadukkhitassa sakkaccaṃ karonti kiccaṃ, yaṃ attanā kātuṃ sakkā. Sammāsambuddho pana kappānaṃ asaṅkhyeyyasahassesupi kataṃ upakāraṃ maggaphalānaṃ upanissayañca jānāti, pākaṭañca karoti, sīho viya ca evaṃ sabbattha sakkaccameva dhammadesanaṃ karonto buddhakiccaṃ karoti. Yāya paṭipattiyā diṭṭhā nāma honti, tassā appaṭipajjanabhāvo, tattha ca ādarābhāvo ariyānaṃ adassanasīlatā ca, na ca dassane sādhukāritā ca veditabbā. Cakkhunā adassāvīti etta cakkhu nāma na maṃsacakkhu eva, atha kho dibbacakkhupīti āha ‘‘dibbacakkhunā vā’’ti. Ariyabhāvoti yehi yogato ‘‘ariyā’’ti vuccanti. Te maggaphaladhammā daṭṭhabbā.

此处谓佛弟子言已足矣。彼当专有善友，志愿远离外敌之扰，独行第一圣道。尊长如世尊为其善友主理。经文中有云：「阿难，我有善友生起故，众生于生灭法得解脱」等〔毗奈耶尼注5.2〕。此处谓因信顺敬敬业胜故得坚固信心。又云：「我所设修弟子戒定慧等，弟子生命不堕离」〔优陀耶经45〕。辟支佛之义，谓知已所为，能作明显之行为。历众劫之功德，辟支佛亦明了其功德，且常行护生行。正觉佛则知无量劫之功德基础，示现道果。然辟支佛因无明染着，故虽知道而不广弘教。佛如狮子，何处皆露声而自在行法。此即佛所作事。现所现修行，称为所见道迹，若失行故，有悖离及不敬之弊，宗圣之法难显。如眼不显而肉眼是也，后称天眼。谓可视诸圣境界也。称圣义者，谓修习能达圣者之境界。彼等所见为道果义理应观也。

Tatrāti ñāṇadassanasseva dassanabhāve. Vatthūti adhippetatthañāpanakāraṇaṃ. Evaṃ vuttepīti evaṃ aññāpadesena attūpanāyikaṃ katvā vuttepi. Dhammanti lokuttaradhammaṃ, catusaccadhammaṃ vā. Ariyakaradhammā aniccānupassanādayo vipassiyamānā aniccādayo, cattāri vā ariyasaccāni.

于此处仅为智慧见的显现而言。所谓「法理」者，是所加注解之意。正如所说，亦以别的说法自成名目加以归纳，即便已言及，仍加以全面涵盖。所谓「法」即指超世间法，或四圣谛之法。修习圣谛法者，诸无常于观照时得以观慧，如无常等诸法，乃四圣谛诸法。

Avinītoti na vinīto, adhisīlasikkhādivasena na sikkhito. Yesaṃ saṃvaravinayādīnaṃ abhāvena ayaṃ avinītoti vuccati, te tāva dassetuṃ ‘‘duvidho vinayo nāmā’’tiādimāha. Tattha sīlasaṃvaroti pātimokkhasaṃvaro veditabbo, so ca atthato kāyikavācasiko avītikkamo. Satisaṃvaroti indriyarakkhā, sā ca tathāpavattā sati eva. Ñāṇasaṃvaroti ‘‘sotānaṃ saṃvaraṃ brūmī’’ti (su. ni. 1040) vatvā ‘‘paññāyete pidhīyare’’ti vacanato sotasaṅkhātānaṃ taṇhādiṭṭhiduccaritaavijjāavasiṭṭhakilesānaṃ saṃvaro pidahanaṃ samucchedañāṇanti veditabbaṃ. Khantisaṃvaroti adhivāsanā, sā ca tathāpavattā khandhā, adoso vā. Paññāti eke, taṃ aṭṭhakathāya virujjhati. Vīriyasaṃvaro kāmavitakkādīnaṃ vinodanavasena pavattaṃ vīriyameva. Tena tena guṇaṅgena tassa tassa aguṇaṅgassa pahānaṃ tadaṅgapahānaṃ. Vikkhambhanena pahānaṃ vikkhambhanapahānaṃ. Sesapadatthayepi eseva nayo.

「未调净」意非为持戒修习训练所成之调净。若谓为无节制、无戒律等之缺失时，称之为「未调净」；对此状况，应当分别显现「戒律调净」与他二种调净之异。其所谓「戒律调净」者，即戒律净全，即巴帝摩卡戒律之守护，不生身语之过失。所谓「念调净」者，是守护六根，守护无妄念。所谓「智调净」，如《可沙尼品》云：「我言闻声之守护。」又云「智则谓闭锁，为截断一切贪、见、恶业烦恼之识断觉。」所谓「忍调净」者，是承受忍耐，非瞋恚烦恼。至于「慧」，此处论书有不同解释。又「精进调净」者，乃除欲念等烦恼之精进行为。借此种种功德转除其缺点，或如截断草芥。以断除支节之法而断难除之法，亦同此义。

Iminā pātimokkhasaṃvarenātiādi sīlasaṃvarādīnaṃ vivaraṇaṃ. Tattha samupetoti ettha iti-saddo ādisattho. Tena ‘‘sahagato samupagato’’tiādinā vibhaṅge (vibha. 511) āgataṃ saṃvaravibhaṅgaṃ dasseti. Esa nayo sesesupi. Yaṃ panettha vattabbaṃ, taṃ anantarasutte āvi bhavissati.

前述诸戒律调净等，为详细说明持戒等之义。文中以「samupetoti ettha iti-saddo ādisattho」言，指引「合于此处，谓此」之义。依此，称「大家一起遵行」之文句，即指向在《律》中《分别戒律经》所现戒律调净章节。此法亦通用于他余章节。应知此义将于后续经典中应时而现。

Kāyaduccaritādīnanti dussīlyasaṅkhātānaṃ kāyavacīduccaritādīnaṃ muṭṭhassaccasaṅkhātassa pamādassa abhijjhādīnaṃ vā akkhantiaññāṇakosajjānañca. Saṃvaraṇatoti pidahanato thakanato. Vinayanatoti kāyavācācittānaṃ virūpappavattiyā vinayanato apanayanato, kāyaduccaritādīnaṃ vā vinayanato, kāyādīnaṃ vā jimhappavattiṃ vicchinditvā ujukaṃ nayanatoti attho. Paccayasamavāye uppajjanārahānaṃ kāyaduccaritādīnaṃ tathā tathā anuppādanameva saṃvaraṇaṃ vinayanañca veditabbaṃ.

所谓「身不善行」等，是指由恶行心作诸身口业行之现行；又由疏忽大意而生贪欲等烦恼；以及由无明识知之误解等。所谓「守护」者，为焚烧般之劳苦、疲乏。所谓「持律」者，是身、语、意不失范畴之净行，是不妨害戒法，身不作恶行等。持戒者断除身等恶业而生正直不欺之无过之行为。于是，身业等生诸善恶由因缘相续，是戒净与守护之所在，应当明了。

Yaṃ pahānanti sambandho. ‘‘Nāmarūpaparicchedādīsu vipassanāñāṇesū’’ti kasmā vuttaṃ, nanu nāmarūpaparicchedapaccayapariggahakaṅkhāvitaraṇāni na vipassanāñāṇāni sammasanākārena appavattanato? Saccametaṃ. Vipassanāñāṇassa pana adhiṭṭhānabhāvato evaṃ vuttaṃ. ‘‘Nāmarūpamattamidaṃ, natthi ettha attā vā attaniyaṃ vā’’ti evaṃ pavattañāṇaṃ nāmarūpavavatthānaṃ. Sati vijjamāne khandhapañcakasaṅkhāte kāye, sayaṃ vā satī tasmiṃ kāye diṭṭhīti sakkāyadiṭṭhi. ‘‘Rūpaṃ attato samanupassatī’’ti (saṃ. ni. 3.81; 4.345) evaṃ pavattā micchādiṭṭhi. Tasseva rūpārūpassa kammāvijjādipaccayapariggaṇhanañāṇaṃ paccayapariggaho. ‘‘Natthi hetu natthi paccayo sattānaṃ saṃkilesāyā’’ti (dī. ni. 1.168) ādinayappavattā ahetukadiṭṭhi. ‘‘Issarapurisapajāpatipakatiaṇukālādīhi loko pavattati nivattati cā’’ti pavattā visamahetudiṭṭhi. Tassevāti paccayapariggahasseva. Kaṅkhāvitaraṇenāti yathā etarahi nāmarūpassa kammādipaccayato uppatti, evaṃ atītānāgatesupīti tīsupi kālesu vicikicchāpanayanañāṇena. Kathaṃkathībhāvassāti ‘‘ahosiṃ nu kho ahamatītamaddhāna’’nti (ma. ni. 1.18; saṃ. ni. 2.20) ādinayappavattāya saṃsayappavattiyā. Kalāpasammasanenāti ‘‘yaṃ kiñci rūpaṃ atītānāgatapaccuppanna’’ntiādinā (ma. ni. 1.361; 2.113; 3.86, 89) khandhapañcakaṃ ekādasasu okāsesu pakkhipitvā sammasanavasena pavattena nayavipassanāñāṇena . Ahaṃ mamāti gāhassāti attattaniyagahaṇassa. Maggāmaggavavatthānenāti maggāmaggañāṇavisuddhiyā. Amagge maggasaññāyāti obhāsādike amagge ‘‘maggo’’ti uppannasaññāya.

所谓「断除」是断除羁绊因缘。此处「samupetoti」意为「在此处指称为此」，同义。由此识见，即《分戒经》「合用」之义。此段所论，之后于经典中将附带出现并被详细论述。至于此处所说者，将紧接在不久之后的经文中显现。

Yasmā sammadeva saṅkhārānaṃ udayaṃ passanto ‘‘evameva saṅkhārā anurūpakāraṇato uppajjanti, na pana ucchijjantī’’ti gaṇhāti, tasmā vuttaṃ ‘‘udayadassanena ucchedadiṭṭhiyā’’ti. Yasmā pana saṅkhārānaṃ vayaṃ passanto ‘‘yadipime saṅkhārā avicchinnā vattanti, uppannuppannā pana appaṭisandhikā nirujjhante vā’’ti passati, tassevaṃ passato kuto sassataggāho, tasmā vuttaṃ ‘‘vayadassanena sassatadiṭṭhiyā’’ti. Bhayadassanenāti bhayatupaṭṭhānañāṇena. Sabhayeti sabbabhayānaṃ ākarabhāvato sakaladukkhavūpasamasaṅkhātassa paramassāsassa paṭipakkhabhāvato ca sabhaye khandhapañcake. Abhayasaññāyāti ‘‘abhayaṃ khema’’nti uppannasaññāya. Assādasaññā nāma pañcupādānakkhandhesu assādavasena pavattasaññā, yā ‘‘ālayābhiniveso’’tipi vuccati. Abhiratisaññā tattheva abhirativasena pavattasaññā, yā ‘‘nandī’’tipi vuccati. Amuccitukamyatā ādānaṃ. Anupekkhā saṅkhārehi anibbindanaṃ, sālayatāti attho. Dhammaṭṭhitiyaṃ paṭiccasamuppāde paṭilomabhāvo sassatucchedaggāho, paccayākārapaṭicchādakamoho vā, nibbāne paṭilomabhāvo saṅkhāresu rati, nibbānapaṭicchādakamoho vā. Saṅkhāranimittaggāhoti yādisassa kilesassa appahīnattā vipassanā saṅkhāranimittaṃ na muñcati, so kileso, yo ‘‘saṃyogābhiniveso’’tipi vuccati. Saṅkhāranimittaggahaṇassa atikkamanameva vā pahānaṃ.

彼观察诸行生起之为因，见此诸行乃依缘而生，不会自生亦不即失，故说「本质乃生起见起灭断见」。彼观察诸行消灭之为因，由此而生「断灭见」。观察诸行之现象与法无常昧苦生死苦怖感，称为「怖见」。「怖」乃生于一切苦集法之极重怖惧，以及对五蕴中怖怖之相反。所谓「无怖见」即具安全、安乐之生起断见。所谓「受著见」者，于五阴执著故起受著。所谓「欢喜见」者，乐于受著故起之见。所谓「贪欲心」即为欲欲。所谓「无厌见」意谓对五蕴无生厌弃，称为「无厌辨义」。所谓「不憎见」意谓对诸行无生憎散，即为「随缘顺意」之义。所谓「法观见」意谓逆因缘谛，生有涅槃灭灭之倒行偏见。依缘显现诸行之不懈求乐之常续，还生烦恼执着，称为「堕缘真见」。于无明等烦恼未净之前，不舍离此法执着，乃为此俗故忧患之因，称「堕缘真见」者。对过去、未来、现在等诸时之疑虑疑惑，则由此生出三种疑惑见。所谓「断疑」，即欲明了诸过去未来，现在诸行存在与否之见。此又称「随时理趣说」之别法。所谓「法则现象辨」，乃在十一时中依断见与观慧而断所断诸法。所谓「我我所執见」，是谓自体主境之执着。所谓「道与非道辨」，为明所修得之正断慧，断非道邪法。所谓「非道法执见」，意为有误生无道之执见。

Pavatti eva pavattibhāvo, pariyuṭṭhānanti attho. Nīvaraṇādidhammānanti ettha ādi-saddena nīvaraṇapakkhiyā kilesā vitakkavicārādayo ca gayhanti.

此处所说的“发生”或“发生的状态”，是指对某种事物的关注与重视。当提到“阻碍等法”时，意味着包括诸如烦恼、思维等干扰身心的障碍。

Catunnaṃ ariyamaggānaṃ bhāvitattā accantaṃ appavattibhāvena yaṃ pahānanti sambandho. Kena pahānanti? Ariyamaggehevāti viññāyamānoyamattho tesaṃ bhāvitattā appavattivacanato. Samudayapakkhikassāti ettha cattāropi maggā catusaccābhisamayāti katvā tehi pahātabbena tena tena samudayena saha pahātabbattā samudayasabhāgattā, saccavibhaṅge ca sabbakilesānaṃ samudayabhāvassa vuttattā ‘‘samudayapakkhikā’’ti diṭṭhiādayo vuccanti. Paṭippassaddhattaṃ vupasantatā. Saṅkhatanissaṭatā saṅkhārasabhāvābhāvo. Pahīnasabbasaṅkhatanti virahitasabbasaṅkhataṃ, visaṅkhāranti attho. Pahānañca taṃ vinayo cāti pahānavinayo purimena atthena, dutiyena pana pahīyatīti pahānaṃ, tassa vinayoti yojetabbaṃ.

在四个圣道的修习中，由于其被培养的特性，表现出极少的活动。因此，什么是‘抛弃’？是指仅在四圣道的修习中来理解此意，因其被培养的性质所致，故称‘微少的活动’。‘关于产生的缘起’的意味在于这四条道路可视为对四圣谛的理解，而它们的抛弃也是由此缘起所导致。因此，提到的关于某种产生的特征，以及由此所引发的法重，故称之为‘产生的缘起’之见解等。在这里提到的‘安宁’意味着从烦扰中解脱，提到的‘结合’则意味着一种非分散的存在，即是说缺乏种种的法，而抛弃的一切干扰法，就是指那些没有被分散的种种法，和那种无恒之法的意义。对于抛弃之法则应当与前后的意义相联系，而第二种是‘已被抛弃’的状态，因此‘抛弃’应理解为‘去除之前的干扰’及其意义。

Bhinnasaṃvarattāti naṭṭhasaṃvarattā, saṃvarābhāvatoti attho. Tena asamādinnasaṃvaropi saṅgahito hoti. Samādānena hi sampādetabbo saṃvaro tadabhāve na hotīti. Evañhi loke vattāro honti ‘‘mahā vata no bhogo, so naṭṭho tathā akatattā’’ti. Ariyeti ariyo. Paccattavacanañhetaṃ. Eseseti eso so eva, atthato anaññoti attho. Tajjāteti atthato taṃsabhāvo, sappuriso ariyasabhāvo, ariyo ca sappurisasabhāvoti attho.

在此处的比喻是指‘破坏的障碍’，而意味则是这种障碍的缺失。因此，未投入的阻碍也会凝聚为一种合一。因为，真正建立的阻碍若不在时则不存在。因此，诸如‘伟大的果实’的存在便是前面所谈到内容的配合。‘圣者’即是指成圣之者。在此处是指特别的描述，是在表达他的特性。‘是这样’意为‘彼此一致’，实际上无非是指其本质。而本质的指向，意味着具有高尚品质的圣者的特性，而提升圣者的状态便是其特征。

Taṃ atthanti ‘‘sabbadhammamūlapariyāya’’nti evaṃ vuttamatthaṃ. Kasmā panettha puggalādhiṭṭhānā desanā katāti? Yadettha vattabbaṃ, taṃ ‘‘yasmā puthujjano apariññātavatthuko’’tiādinā (ma. ni. aṭṭha. 1.2) sayameva vakkhati. Dhammo adhiṭṭhānaṃ etissāti dhammādhiṭṭhānā, sabhāvadhamme nissāya pavattitadesanā. Dhammavaseneva pavattā paṭhamā, puggalavasena uṭṭhahitvā puggalavaseneva gatā tatiyā, itarā dhammapuggalānaṃ vomissakavasena. Kasmā pana bhagavā evaṃ vibhāgena dhammaṃ desetīti? Veneyyajjhāsayena desanāvilāsena ca. Ye hi veneyyā dhammādhiṭṭhānāya dhammadesanāya sukhena atthaṃ paṭivijjhanti, tesaṃ tathā dhammaṃ deseti. Esa nayo sabbattha. Yassā ca dhammadhātuyā suppaṭividdhattā desanāvilāsappatto hoti, sāyaṃ suppaṭividdhā, tasmā desanāvilāsappatto dhammissaro dhammarājā yathā yathā icchati, tathā tathā dhammaṃ desetīti evaṃ iminā veneyyajjhāsayena desanāvilāsena ca evaṃ vibhāgena dhammaṃ desetīti veditabbo.

所谈论的意义是基于‘一切法的根本含义’而论及此。为何在此提到是针对个别的阐述呢？因为在此应当表达的，是基于‘因非可理解的凡人’等字句所述。法的基础可由其所确立，因此依赖于法的法则而产生的教义，以及在教义中所传达的内涵，基于法显现又因其所显现。第一类是依据法所初次传讲的，第二类是依个体而提升的，第三类则是由各类法的个体呈现的。为何佛陀会依此进行法的讲解呢？因对所教导者的关心和对讲法的灵活应变。对于那些能轻松理解法意义的者，佛陀便根据他们的能力进行教导。此法则适用于所有地方。那些能够很好理解法界的人，应被视作智慧的王者。因此，佛陀依其本意不断地运用灵活的传教方式，因而讲授包含法蔚然的教义。

Chadhāturoti pathavidhātu āpo-tejo-vāyo-ākāsadhātu viññāṇadhātūti imesaṃ channaṃ dhātūnaṃ vasena chadhāturo. ‘‘Cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicaratī’’tiādinā (dī. ni. 3.324) vuttānaṃ channaṃ somanassūpavicārānaṃ, channaṃ domanassaupekkhūpavicārānañca vasena aṭṭhārasamanopavicāro. Saccādhiṭṭhānādivasena caturādhiṭṭhāno. Paññācakkhunā diṭṭhadhammikassa samparāyikassa ca atthassa adassanato andho, diṭṭhadhammikasseva dassanato ekacakkhu, dvinnampi dassanato dvicakkhu, veditabbo.

六大元素即是土、水、火、风、空间、意识六种。因此，依此六种元素为基础，称为六大。根据所说的‘用眼见到的色法’，便是指那六种愉悦之法的运作。以此六种元素为依据，便有十六种心的活动，而基于真理及其理解的基础则是能力的施展。因此，因未能看见的事物而无明者是盲人，而仅仅能看到当前事物的则是单眼者，能看见双重事物的则为双眼者，这亦要被理解。

Svāyaṃ niddisīti sambandho. Svāyanti ca so ayaṃ, yathāvuttadesanāvibhāgakusalo bhagavāti attho. Apariññātavatthukoti tīhi pariññāhi apariññātakkhandho. Khandhā hi pariññātavatthu. Apariññāmūlikāti parijānanābhāvanimittā tasmiṃ sati bhāvato. Pariññānañhi avijjādayo kilesā paṭipakkhā tammūlikā ca sabbamaññanāti. Ariyānaṃ adassāvīti ettha iti-saddo ādiattho. Tena ‘‘ariyadhammassa akovido’’tiādikaṃ puthujanassa visesanabhāvena pavattaṃ pāḷisesaṃ gaṇhāti puthujjananiddesabhāvato. Tenāha ‘‘evaṃ puthujjanaṃ niddisī’’ti.

‘它自己被指称’是指关系，‘这就是他’意味着对如上所谈的卓越之教导者来说的意义。‘未能理解因果之法’则是指于三种完全了解之法中，那些没有得到彻底理解的存在。存在则是完全被理解的具法。以缺乏理解为条件，因此‘未能理解的法’由此而显现，正是由于无明或烦恼而对事物产生的误解。南无佛陀者意为‘对佛的尊敬’，是指针对普通人的特别描述，因此在法中谈到‘这样针对普通人进行命名’这一点。

Suttanikkhepavaṇṇanā niṭṭhitā. · 经文解说注释已毕。

Pathavīvāravaṇṇanā地遍之解释

Tassāti puthujjanassa. Vasati ettha ārammaṇakaraṇavasenāti ārammaṇampi vatthūti vuccati pavattiṭṭhānabhāvatoti āha ‘‘pathavīādīsu vatthūsū’’ti. Sakkāyadhammānampi ārammaṇādinā satipi maññanāhetubhāve maññanāhetukatteneva tesaṃ nibbattitoti vuttaṃ ‘‘sabbasakkāyadhammajanitaṃ maññana’’nti. Ettha ca pathavīdhātu sesadhātūnaṃ sasambhārāsambhārabhāvā satipi pamāṇato samabhāve sāmatthiyato adhikānadhikabhāvena veditabbā. Sambhārantīti sambhārā, parivārā. Taṃtaṃkalāpehi lakkhaṇapathaviyā sesadhammā yathārahaṃ paccayabhāvena parivārabhāvena ca pavattanti. Tenāha ‘‘sā hi vaṇṇādīhi sambhārehi saddhiṃ pathavīti sasambhārapathavī’’ti. Pathavitoti ettha puthulaṭṭhena puthuvī, puthuvī eva pathavī. Sā hi satipi paricchinnavuttiyaṃ sabbesaṃ sakalāpabhāvānaṃ ādhārabhāvena pavattamānā puthulā patthaṭā vitthiṇṇāti vattabbataṃ arahati, na pana taṃ anupavisitvā pavattamānā āpādayo. Sasambhārapathaviyā pana puthulabhāve vattabbameva natthi. Ārammaṇapathaviyaṃ vaḍḍhanapharaṇaṭṭhehi puthulaṭṭho, itarasmiṃ ruḷhiyāva daṭṭhabbo. Ārammaṇapathavīti jhānassa ārammaṇabhūtaṃ pathavīsaṅkhātaṃ paṭibhāganimittaṃ. Tenāha ‘‘nimittapathavītipi vuccatī’’ti. Āgamanavasenāti pathavīkasiṇabhāvanāgamanavasena. Tathā hi vuttaṃ ‘‘āpo ca devā pathavī, tejo vāyo tadāgamu’’nti (dī. ni. 2.340).

此处『tassa'āti puthujjanassa』，意为“此乃凡夫之义”。所谓“居此处，以为起缘之所”，谓此处亦称为器物，具有发生、存在的基础，故称作“地等器物”。即使『色假我』，由于起缘存在，因缘相续，故以起缘为由，称其为“诸色假我生之计”。且地界以及余土界之属，有聚集合散之性，应依其数量和相等程度予以标识。所谓聚合，即团聚、包围。以此类聚集合地之属性，诸所余法皆依缘而集散，故称“聚合之地”。此地乃泛指广袤之大地，泛称大地。此地以断灭之流转，做大整体、完全状态之依托而存在，不是未经入座却活动发生之因果。以聚合之地为例，在增长果熟之际，表现为广袤形态，可见其粗糙，犹如硬壳般。此聚合之地即为禅定所依之地，称为“标相之地”，又说为“标地”。所谓标地，乃指禅定所起之地界相具。此处又说“依此而入”，即依标相之地而入禅定。此即“地界生成趋入”。正如经中所说“水、天、火、风相继进入”。

Sabbāpīti catubbidhā pathavīpi. Anussavādimattaladdhā maññanā vatthu hotiyeva. Tathā hi ‘‘kakkhaḷaṃ kharigata’’ntiādinā (vibha. 173) lakkhaṇapathavīpi uddharīyati. Yaṃ paneke vadanti ‘‘lakkhaṇe diṭṭhe maññanā natthi, sañjānātīti vuttasaññā ca diṭṭhiggāhassa mūlabhūtā piṇḍaggāhitā, sā lakkhaṇe nakkhamati, tasmā lakkhaṇapathavī na gahetabbā’’ti, tadayuttaṃ lakkhaṇapaṭivedhassa idha anadhippetattā. Tenāha ‘‘lokavohāraṃ gahetvā’’ti. Na ca sabbasaññā piṇḍaggāhikā , nāpi diṭṭhiggāhasseva mūlabhūtā, tasmā lakkhaṇapathaviyāpi kāyadvārānusārena aññathā ca upaṭṭhitāya maññanā pavattateva. Teneva ca ‘‘anussavādimattaladdhā’’ti vuttaṃ. Pathavitoti paccate nissakkavacananti dassento ‘‘pathavīti sañjānātī’’ti āha. Yasmā catubbidhampi pathaviṃ ‘‘pathavī’ti sañjānanto tena tena nayena pathavīkoṭṭhāseneva sañjānātīti vuccati, na āpādikoṭṭhāsena, tasmā vuttaṃ ‘‘pathavibhāgena sañjānātī’’ti. Lokavohāraṃ gahetvāti lokasamaññaṃ avijahitvā. Etena lakkhaṇapathaviyampi vohāramukhenevassā pavattīti dasseti.

所谓『sabbā'īti』，地亦有四种类。依记载言，依记忆论之理以观，此为事物之所。正如说“坚硬如坚壳等”，亦可引为标识之地。有人说“若无标识，则无知觉”，此说的知觉即基础知觉，是对根本感受所建立之知觉，故此标识之地不得加持。言说“承持世间事务”，指的是在世间行为上之广泛利用。非所有知觉皆为根本知觉，非所有知觉皆因根本感受而生，因此借标识之地，随身体门户以别起二种异相的知觉。又说为“依记忆及相似量力而得知”，此即指明“地即知觉”，称四类地为“地界”，由此四种知觉，以各自缘带相续成为地界分界，而非其它分界。因此说“以地之分界而知”，从现实世事出发，不违常理，由此地示例亦能表明世间事务亦依此而行。

Yadi lokavohārena tattha pavatti, ko ettha doso, nanu ariyāpi ‘‘ayañhi bhante mahāpathavī’’tiādinā lokavohārena pavattantīti? Na ettha vohāramatte avaṭṭhānaṃ adhippetaṃ, atha kho vohāramukhena micchābhinivesoti dassento ‘‘saññāvipallāsena sañjānātī’’ti āha. Tassattho – ayonisomanasikārasambhūtāya ‘‘subha’’ntiādinayappavattāya viparītasaññāya sañjānātīti. Etena dubbalā taṇhāmānadiṭṭhimaññanā dassitāti daṭṭhabbaṃ. Yadi evaṃ kasmā saññā gahitāti? Pākaṭabhāvato. Yathā nāma aggimhi mathiyamāne yadā dhūmo upalabbhati, kiñcāpi tadā vijjateva pāvako avinābhāvato, pākaṭabhāvato pana dhūmo jātoti vuccati, na aggi jātoti, evaṃsampadamidaṃ daṭṭhabbaṃ. Yadipi tattha maññanākiccaṃ atthi, na pana vibhūtaṃ apākaṭabhāvato saññākiccameva vibhūtaṃ, taṃ pana maññanānukūlaṃ maññanāsahitaṃ cāti āha ‘‘saññāvipallāsena sañjānātī’’ti. Evaṃ pathavībhāgaṃ amuñcantoyeva vā sañjānātīti sambandho. Yo hi vuttappabhedāya pathaviyā pathavibhāgaṃ amuñcantoyeva avijahantoyeva sīsapiṇḍe suvaṇṇasaññī viya anattādisabhāvaṃyeva taṃ attādivasena sañjānāti, tassa vasena vuttaṃ ‘‘pathavī’’tiādi. Na vattabbaṃ puthujjanaggāhassa yuttimaggananivāraṇatoti dassento āha ‘‘ummattako viya…pe… gaṇhātī’’ti . Ariyānaṃ adassāvitādibhedanti ariyānaṃ adassāvitādivisesaṃ vadantena bhagavatāva ettha yathāvuttasañjānane kāraṇaṃ vuttanti yojanā.

若是依于世间事由而起，则无过错；岂非连圣者亦以“此即大地”等言，以世间事由而生？非从世间事由处起，便称为谬见，因执著所致，故称“由知觉颠倒而知觉”。此即非正念分，乃源于不正思虑所生之逆见。由此见知显现无明之错误观点。若如此，何以能承载知觉？这似乎明显，如火中所闻冒烟，虽有烟，火尚存不灭，故俗称有烟无火。此理亦当如此，虽有知觉作用，然非本质之显现，唯是产生知觉的助缘，故称为“知觉颠倒而知觉”。出现此状，地界分界终不变动，因而联系而成。若有人以所说之地界分为准，或执不变，如以头颅金色知自我，不识无我，凭此种根本错误见知识自我，即以此义称为“地界”等。故曰非应为凡夫所取用，谓其如狂者般执著于此。特别指向圣者与须陀洹等境界差别，以真实觉知解脱为由而论。

Evanti ‘‘pathavibhāgena sañjānātī’’tiādinā vuttappakārena. Sañjānitvāti pubbakālakiriyāniddesoti āha ‘‘aparabhāge…pe… gaṇhātī’’ti. Papañcasaṅkhāti papañcakoṭṭhāsā. Papañcanti sattā saṃsāre cirāyanti etehīti papañcā, maññanti ‘‘etaṃ mamā’’tiādinā parikappenti etāhīti maññanāti dvīhipi pariyāyehi taṇhādayova vuttāti āha ‘‘taṇhāmānadiṭṭhipapañcehi idha maññanānāmena vuttehī’’ti. Ajaññassa jaññato, aseyyādikassa seyyādito gahaṇato diṭṭhimaññanā viya taṇhāmānamaññanāpi aññathā gāho evāti āha ‘‘aññathā gaṇhātī’’ti. Ārammaṇābhiniropanādinā bhinnasabhāvānampi vitakkādīnaṃ sādhāraṇo upanijjhāyanasabhāvo viya anugijjhanuṇṇatiparāmasanasabhāvānampi taṇhādīnaṃ sādhāraṇena ārammaṇaparikappanākārena pavatti maññanāti daṭṭhabbaṃ. Tenāha ‘‘tīhi maññanāhi maññatī’’tiādi. Assāti puthujjanassa, udayabbayānupassanādīsu viya sukhumanayenapi maññanāpavatti atthīti vibhāvanasukhatāya thūlaṃyeva taṃ dassetukāmo ‘‘oḷārikanayenā’’tiāha. Oḷārike hi vibhāge dassite sukhumavibhāvanā sukarāti dassetuṃ ayamatthayojanā vuccatīti sambandho. Ajjhattikāti indriyabaddhā sattasantānapariyāpannā niyakajjhattā vuttā vibhaṅge paṭisambhidāmagge ca.

如此以“以地之分界知觉”为句式说，是指先前时段行为表现之意义。如云“先段…执之”，此为思维的连锁团体。思维即众生于轮回中长久生存的纷扰念头，因“我是我的”等执著倍加妄想，故称为念。谓无知便牢固执持，依卧具等把持之念，视为有见轮廓，称“分别不同”。因由起缘而生思惟之心念，般为烦恼众生所共通，表现为染着缘起诸邪念，此即“以三念而分分别三思”，照见于此说。因着念头不断发挥，凡夫即显现分别。所谓“浅显”为细微观察之意，不轻易显露，故以“Oḷārika细微之景”入说。所谓内在，谓被根感官制约，存在于众生内部之意，此分法亦载于律藏及分别学说中。

Vibhaṅgeti dhātuvibhaṅge (vibha. 173). Bāhirāti anindriyabaddhā saṅkhārasantānapariyāpannā. Kakkhaḷanti thaddhaṃ. Kharigatanti pharusaṃ. Kakkhaḷabhāvo kakkhaḷattaṃ. Kakkhaḷabhāvoti kakkhaḷasabhāvo. Bahiddhāti indriyabaddhato bahiddhābhūtaṃ. Anupādinnanti na upādinnaṃ. Ayoti kāḷalohaṃ. Lohanti jātilohaṃ vijātilohaṃ kittimalohaṃ pisācalohanti catubbidhaṃ. Tattha ayo sajjhu suvaṇṇaṃ tipu sīsaṃ tambalohaṃ vekantakalohanti imāni satta jātilohāni nāma. Nāganāsikālohaṃ vijātilohaṃ nāma. Kaṃsalohaṃ vaṭṭalohaṃ ārakuṭanti tīṇi kittimalohāni nāma. Morakkhakaṃ puthukaṃ malinakaṃ capalakaṃ salakaṃ āṭalaṃ bhattakaṃ dusilohanti aṭṭha pisācalohāni nāma. Tesu vekantakalohaṃ nāma sabbalohacchedanasamatthā ekā lohajāti. Tathā hi taṃ vikantati chindatīti vikantakanti vuccati. Vikantakameva vekantakaṃ. Nāganāsikālohaṃ lohasadisaṃ lohavijāti haliddādivijāti viya. Tathā hi taṃ lohākāraṃ lohamalaṃ viya ghanasaṃhataṃ hutvā tiṭṭhati, tāpetvā tāḷitaṃ pana bhinnaṃ bhinnaṃ hutvā visarati mudu maṭṭhaṃ kammaniyaṃ vā na hoti. Tiputambe missetvā kataṃ kaṃsalohaṃ. Sīsatambe missetvā kataṃ vaṭṭalohaṃ. Jasatambe missetvā kataṃ ārakuṭaṃ. Teneva taṃ karaṇena nibbattattā kittimalohanti vuccati. Yaṃ pana kevalaṃ rasakadhātu viniggataṃ, taṃ ‘‘pittala’’ntipi vadanti. Taṃ idha nādhippetaṃ, yathāvuttaṃ missakameva katvā yojitaṃ kittimanti vuttaṃ. Morakkhakādīni evaṃnāmānevetāni. Tesu yasmā pañca jātilohāni pāḷiyaṃ visuṃ vuttāneva, tasmā vekantakalohena saddhiṃ vuttāvasesaṃ sabbaṃ idha lohanti veditabbaṃ.

分分别作业谓元素分解。表外者，为非感官所制约，存在于诸行之中。坚硬者，意即坚硬牢固。粗糙之质，指为坚硬粗砺之特性。坚硬者即坚硬形态。外表则为感官附着之外相。非依附，非被占有。“铁”者，亦称黑铁。铁属七种金属，不同性质如纯钢、三色钢、易蚀钢等。亚洲铁为“龙鼻铁”，属次类铁。“铜”分为三种红铜绿铜等。“锡”则有三种称法。锑为八种有害金属之一。此类金属钢铁之性以易碎断裂类为“断金”，如名所示。断金异于龙鼻铁等钢铁杂质形态。铁类结构如锈铁般密实破碎，断裂时呈细碎颗粒，无柔软或可塑性。三种混合称青铜，三种混合称锡。名号即根据此金属合金而得。称为黄铜者，乃纯生铜。此金属为装配焊接所用，即称品质金属。各类杂质配合即称杂名所指的坏金属。五种基本金属称“纯五金”。故以断金为总括，与其他以金属治合的类别并立，皆属于金属范畴应认知。

Tipūti setatipu. Sīsanti kāḷatipu. Sajjhanti rajataṃ. Muttāti hatthikumbhajādikā aṭṭhavidhāpi muttā. Tathā hi hatthikumbhaṃ varāhadāṭhā bhūjaṅgasīsaṃ valāhakūṭaṃ veḷū macchasīro saṅkho sippīti aṭṭha muttāyoniyo. Tattha hatthikumbhajā pītavaṇṇā pabhāhīnā. Varāhadāṭhā varāhadāṭhavaṇṇāva. Bhujaṅgasīsajā nīlādivaṇṇā suvisuddhā vaṭṭalā ca. Valāhakajā bhāsurā dubbibhāgarūpā rattibhāge andhakāraṃ vidhamantiyo tiṭṭhanti, devūpabhogā eva ca honti. Veḷujā karakupalasamānavaṇṇā na bhāsurā, te ca veḷū amanussagocare eva padese jāyanti. Macchasīrajā pāṭhīnapiṭṭhisamānavaṇṇā vaṭṭalā laghavo ca honti pabhāvihīnā, te ca macchā samuddamajjhe eva jāyanti. Saṅkhajā saṅkhodaracchavivaṇṇā kolappamāṇāpi honti pabhāvihīnāva. Sippijā pabhāvisesayuttā honti nānāsaṇṭhānā. Evaṃ jātito aṭṭhavidhāsupi muttāsu yā macchasaṅkhasippijā, tā sāmuddikā honti, bhujaṅgajāpi kāci sāmuddikā honti, itarā asāmuddikā. Yasmā bahulaṃ sāmuddikāva muttā loke dissanti, tatthāpi sippijāva, itarā kādācikā. Tasmā sammohavinodaniyaṃ (vibha. aṭṭha. 173) ‘‘muttāti sāmuddikā muttā’’ti vuttaṃ.

锡合金者，白色锡。钢铁者，黑色铁。纯铅谓白铁。铜锁，则有八种铜合金。诸合金如大象之躯壳、疣鼻豺蛇、卷曲贝壳等均属此八类合金。大象躯壳显黄色彩光辉。疣鼻豺蛇呈疣鼻豺蛇色。卷曲贝壳则显无光色，呈藏于山谷中似暗之色调，乃天神所有。铜锁呈褐色如黄土，非显光色，生于非人间地域。贝壳类呈灰褐色而轻巧无光，生于水中。贝壳及水贝壳两种色彩丰富，虽色暗，非无光。第八种铜锁色鲜明，色彩多样，属不同器物部件。合金以内含铜壳色为多，故称为海水合金。蝰蛇合金亦有少量属于海水合金，其它类为非海水合金。因多数海水合金易见于世间，故“合金”则指此类别。以此为净除痴惑者等所观为“海水合金”。

Maṇīti ṭhapetvā pāḷiāgate veḷuriyādike seso jotirasādibhedo sabbopi maṇi. Veḷuriyanti vaṃsavaṇṇamaṇi. Saṅkhoti sāmuddikasaṅkho. Silāti kāḷasilā paṇḍusilā setasilādibhedā aṭṭhapi silā. Rajatanti kahāpaṇādikaṃ vuttāvasesaṃ rajatasammataṃ. Jātarūpanti suvaṇṇaṃ. Lohitaṅgoti rattamaṇi. Masāragallanti kabaramaṇi tiṇādīsu bahibhārā tālanāḷikerādayopi tiṇaṃ nāma. Antosāraṃ khadirādi antamaso dārukhaṇḍampi kaṭṭhaṃ nāma. Muggamattato yāva muṭṭhippamāṇā marumbā sakkharā nāma. Muggamattato paṭṭhāya heṭṭhā vālikā nāma. Kaṭhalanti kapālakhaṇḍaṃ. Bhūmīti sasambhārapathavī. Pāsāṇoti antomuṭṭhiyaṃ asaṇṭhahanato paṭṭhāya yāva hatthippamāṇaṃ pāsāṇaṃ, hatthippamāṇato pana paṭṭhāya upari pabbatoti. Ayaṃ ayoādīsu vibhāganiddeso. Nimittapathavīti paṭibhāganimittabhūtaṃ pathavikasiṇaṃ. Tampi hi ‘‘rūpāvacaratikacatukkajjhānaṃ kusalato ca vipākato ca kiriyato ca catutthassa jhānassa vipāko ime dhammā bahiddhārammaṇā’’ti vacanato ‘‘bāhirā pathavī’’ti vuccati. Tena vuttaṃ ‘‘yā ca ajjhattārammaṇattike nimittapathavī, taṃ gahetvā’’ti. Uggahanimittañcettha taṃgatikameva daṭṭhabbaṃ, nimittuppattito pana pubbe bhūmiggahaṇeneva gahitanti.

将宝石安置成饰，所有宝石如琉璃等余种皆属于光亮之类。琉璃者，指碧玉、绀玉等色彩鲜明的宝石。聚合者，是集体、组合之意。石质者，有黑石、苍白石、白石等八种石块。银者，乃称为银币及余类的银质品。金色形状者为黄金。赤色宝石，是指赤宝石。草杆类称为石茅，是指诸如草等外负之物。内部材质如琴麻等最末的木段亦称为木材。长度若拳头大小的粗砂颗粒称为砂砾。长度依沙的层层而上下者，称为瓦砾之类。菩提树块按骷髅之形者称为枣子木。地土者，指有总集聚合之土壤。石头者，指指端粗糙不整齐、以支撑之物从拳头大小至手掌大小称为石头；从手掌大小至支撑之物之上者称为山石。此在金属等中之分类说明。地面相者，指支持形成地面色相的相因。正如言说“四禅中具足色相，并且有成就、果位、行为的第四禅果报，此法有外色相”而称为“外在土地”。由此所说“何者为内色相之地？当取之”，上升相即为此，所谓相因产生竟由之前抓地相而得抓取。

Tīhi maññanāhīti vuttaṃ maññanāttayaṃ saparasantānesu saṅkhepato yojetvā dassetuṃ ‘‘ahaṃ pathavī’’tiādi vuttaṃ. Tattha ahaṃ pathavītiādīnā ajjhattavisayaṃ diṭṭhimaññanaṃ mānamaññanañca dasseti attābhinivesāhaṃkāradīpanato. Mama pathavīti iminā taṇhāmaññanaṃ mānamaññanampi vā pariggahabhūtāyapi pathaviyā seyyādito mānajappanato. Sesapadadvayepi iminānayena maññanāvibhāgo veditabbo. Tattha pathavikasiṇajjhānalābhī jhānacakkhunā gahitajhānārammaṇaṃ ‘‘attā’’ti abhinivisanto tañca seyyādito dahanto atthato ‘‘ahaṃ pathavī’’ti maññati nāma, tameva ‘‘ayaṃ mayhaṃ attā’’ti gahaṇe pana ‘‘mama pathavī’’ti maññati nāma. Tathā taṃ ‘‘parapuriso’’ti vā ‘‘devo’’ti vā vādavasena ‘‘ayameva paresaṃ attā’’ti vā abhinivisanto ‘‘paro pathavī, parassa pathavī’’ti maññati nāma. Iminā nayena sesapathavīsupi yathārahaṃ catukkaṃ niddhāretabbaṃ.

关于三种观念称为思维，谓在相应之音声中略略联结展示“我即是地”等言。其内“我即是地”等言，示现内在领域之视觉观念、思维和我执，以亲身驳执和自我荣耀所点燃。我执“我的土地”等此种思维和自我执念乃受土地等具体接触所产生的思维语。借此还应分别二类思维：其中持地色相禅定所得，得禅意眼能观察到禅定境色相者，称为“我”而执；并且着染此“我即是土地”之想。由此“这是我的我”之把握，而“我的土地”之思维由此产生。又如认为“彼他人”或“天人”为他说理者，执著“即是彼他人之我”而执“他人之土地，彼他人之土地”等称之。凭此次第还应按照现实，恰当地说明其余二十种思维。

Evaṃ ‘‘pathaviṃ maññatī’’ti ettha catukkavasena maññanaṃ dassetvā idāni maññanāvatthuṃ maññanāyo ca vibhajitvā anekavihitaṃ tassa maññanākāraṃ dassetuṃ ‘‘atha vā’’tiādimāha. Tattha ayanti yathāvutto puthujjano. Chandarāganti bahalarāgaṃ. Assādetīti nikāmeti, ‘‘ime kesā mudusiniddhakuñcitanīlobhāsā’’tiādinā tattha rasaṃ vindati. Abhinandatīti sappītikāya taṇhāya abhimukho nandati pamodati. Abhivadatīti uppannaṃ taṇhābhinandanāvegaṃ hadayena sandhāretuṃ asakkonto ‘‘aho me kesā’’ti vācaṃ nicchāreti. Ajjhosāya tiṭṭhatīti balavataṇhābhinivesena gilitvā pariniṭṭhāpetvā tiṭṭhati. Aññataraṃ vā pana rajjanīyavatthunti kesādito aññataraṃ vā karacaraṇādippabhedaṃ niyakajjhattapariyāpannaṃ rāguppattihetubhūtaṃ vatthuṃ. Itīti iminā siniddhādippakārenāti patthayitabbākāraṃ parāmasati. Tattha nandiṃ samannānetīti tesu bhāvīsu kesādīsu siddhaṃ viya katvā nandiṃ taṇhaṃ samannāharati samupacāreti. Paṇidahatīti patthanaṃ ṭhapeti.

因此在此举示“思维土地”之四种样态，现已分别分析心所基础与思维踪迹，阐现其纷繁多样的思维形态，作如“或者如此”等表述。此时指涉众生，其中贪爱众多。所谓恼怒，则是退散，如“此头发柔软青黄卷曲之色”诸色而生之喜好。欢喜者，由此烦恼烦躁之贪欲所向如蜜而欣悦欢喜。羞仰者为已生贪欲之欢喜流动，不能收摄心意，发出“唉，我这头发”之语音与忧愁。停息者，是以强烈贪欲与执著压伏并消尽，心意安住。又或有许多苍白之物如血液等，是头发及其他肢体之区别等由鼻属地方出，致病成因。由此，可观此在烦恼激发形式的证成与提示。于此以喜乐相应，喻为头发等处缘已成就，复引入贪欲，引发修习。设立疼痛者，意即形设相，令人有所感受。

Sampattiṃ nissāya ‘‘seyyohamasmī’’ti, vipattiṃ nissāya ‘‘hīnohamasmī’’ti mānaṃ janetīti yojanā. Pathavīkoṭṭhāsabhūtānaṃ kesādīnaṃ sampattivipattīhi mānajappanā pathaviyā maññanā hotīti āha ‘‘evaṃ ajjhattikaṃ pathaviṃ mānamaññanāya maññatī’’ti. Avayavabyatirekena samudāyassa abhāvato samudāyo jīvābhiniveso avayavepi hotīti dassento ‘‘taṃ jīvaṃ taṃ sarīranti āgatanayena pana kesaṃ ‘jīvo’ti abhinivisatī’’ti āha. ‘‘Kesā nāmete issaravihitā pajāpatinissitā aṇusañcayo pakatipariṇāmo’’tiādinā nayenapettha diṭṭhimaññanā veditabbā.

倚赖成就则生起“我美好”的傲慢，倚赖失败则生“我低下”的自卑傲慢。此即有关土地块状类似物的头发等的资粮成败之骄慢心生。以此为说，“如是内在土地的我执傲慢思维”。因部分构成的缺失缘起生起，造作集聚生存执著亦缘由此彼。故说“生命是身体”，但头发因缘下来却执著称为“生命”。由称“头发”而说，是诸如婆罗门氏中事物的生成涅槃变化等过程之见，以此引导并显现内在视觉执著。

Imissā pavattiyāti nikantimānadiṭṭhīnaṃ pariyādānasamugghāṭappavattiyā. ‘‘Etaṃ mamā’’tiādinā yadipi tissannampi maññanānaṃ sambhavo dassito. Taṇhāmānamaññanānaṃ pana heṭṭhā dassitattā diṭṭhimaññanā evettha visesato uddhaṭāti veditabbaṃ. Tenāha ‘‘evampi ajjhattikaṃ pathaviṃ diṭṭhimaññanāya maññatī’’ti.

此系有关所现事相的阐述，为无漏见执的详解说明。此中所说“是我的”之类心理生成，通过思维之缘起得以显现。执欲我及执见我之下，特别突出示显内在视觉和思维。依此言说“如是内在土地的心识视觉及思维显现”之理。

Bāhirampi pathaviṃ tīhi maññanāhi maññatīti yojanā. Taṃ pana maññanāvidhiṃ dassetuṃ ‘‘katha’’nti āha. Tassattho heṭṭhā vuttanayena veditabbo.

对于外部土地的三种思维亦称“思维”，此为说合。此当说明其思维之法，乃问“如何？”上师以俗语加以说明，宜细察其理。

Ayaṃjīvoti ayaṃ kāḷalohaṃ ‘‘jīvo attā’’ti abhinivisati ekacce nigaṇṭhā viya. Evaṃ bāhiraṃ pathaviṃ diṭṭhimaññanāya maññatīti etthāpi ‘‘yā ceva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātū’’tiādinā nayena ānetvā vattabbo.

「我是这个生命」——有人断言「生命即自体」，这在某些外道禁欲派中亦见。既然如此，当以《于此教法》中所谓「所谓内部的地界」与「所谓外部的地界」等说，作为引导来判别。

Pathavīkasiṇaṃ attato samanupassatītiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Ayampi ca nayo ‘‘rūpaṃ attato samanupassatī’’ti ettheva antogadhoti daṭṭhabbo kasiṇānampi rūpasamaññāsambhāvato. Pathaviṃ maññatīti ettha yādiso maññanāvatthumaññanānaṃ vitthāranayo vutto, tādiso ito paraṃ vuttanayovāti āha ‘‘ito paraṃ saṅkhepeneva kathayissāmā’’ti, atādiso pana vitthāratopi kathayissatīti attho.

对于「从自身观察地界」等诸说，以下将详细说明。此处所说的「色」应理解为「自体观察之色」，其中内涵包括各种地界所成色等可能性。对于把地界看成实有的错误见解及其所依的见解，前文已有较为详尽的分析，今后将以简要论述为主，但也会详细阐述某些部分。

Tasmāti yasmā ‘‘pathaviyā’’ti idaṃ bhummavacanaṃ, tasmā, so attaparattadupakaraṇānaṃ ādhārabhāvena taṃ maññanāvatthuṃ kappetīti attho. Tenāha ‘‘ahaṃ pathaviyā’’tiādi. Nanu ca indriyabaddhānindriyabaddhapabhedassa dhammappabandhassa sasambhārapathavī ca ādhāranissayo, itarā ārammaṇanissayo tadārammaṇassāti ettha nibbirodhoti? Na, maññanāvatthuṃ nissayabhāvena parikappanato. Ayañhi ‘‘aha’’nti diṭṭhimaññanāya mānamaññanāya ca vatthubhūtassa attano pathavisannissayaṃ katvā ‘‘ahaṃ pathaviyā’’ti maññati, taṇhāmaññanāya vatthubhūtassa upakaraṇassa pathaviṃ sannissayaṃ katvā ‘‘mayhaṃ kiñcanaṃ palibodho pathaviyā’’ti maññati. Parotiādīsupi iminā nayena attho veditabbo.

因此，「地者」一词，因其是作为能被自身所依附起作用的基础而提出的错误见法。故而有言「我是地」，即因对于根与非根及其性质的相互关系的认知，和对于构成聚合体之地的依赖，存在其他依赖对象，即所谓阻止对本质的认识的见解不适用。这里认知之对象乃被想象为实有物而设定，并由执着于我见的心性，在错误将自身身份作为地的依存而生起「我是这地」的错觉，由此起贪欲及我执，将物理的地界附属化，产生「对我有何觉悟」的错觉。上述诸义皆可通过此种推理方法理解。

Yvāyaṃ atthanayoti sambandho. Vutto paṭisambhidāmagge. Eteneva nayenāti yvāyaṃ ‘‘so kho pana me attā imasmiṃ rūpe’’ti samudāyassa ādhārabhāvadīpano atthanayo vutto, eteneva nayena. Na hi avayavabyatirekena samudāyo labbhati, tasmā samudāye vuttavidhi avayavepi labbhatīti adhippāyo. Tenāha so kho pana me ayaṃ attā imissā pathaviyāti maññantoti. Tasmiṃyeva panassa attanīti ettha assāti puthujjanassa. Tasmiṃyeva attanīti ajjhattikabāhirapathavīsannissaye attani. ‘‘Pathaviyā maññatī’’ti padassāyaṃ vaṇṇanā. Evaṃ ‘‘pathaviyā maññatī’’ti ettha attavasena diṭṭhimānataṇhāmaññanaṃ dassetvā idāni paravasena dassetuṃ ‘‘yadā panā’’tiādi vuttaṃ. Tattha assāti parassa. Tadāti paravasena maññanāyaṃ. Diṭṭhimaññanā eva yujjati tattha niccābhinivesādayo sambhavantīti katvā. Avadhāraṇena mānataṇhāmaññanā nivatteti. Na hi ‘‘seyyohamasmī’’tiādinā, ‘‘mayha’’nti ca pavattalakkhaṇā mānataṇhā parasmiṃ parassa santakabhāvena gahite ca pavattantīti adhippāyo. Itarāyopīti mānataṇhāmaññanāyopi. Icchanti aṭṭhakathācariyā. Parassapi hi pathavīsannissayena sampattiissariyādikassa vasena attani seyyādibhāvaṃ dahato paṇidahato ca cittaṃ tathābhāvāya mānataṇhāmaññanā sambhavantīti ācariyānaṃ adhippāyo. ‘‘Paro pathavī parassa pathavī’’ti etthāpi ime dve pakārā sādhippāyā niddhāretabbā.

本法义理根本涉及孤立存在之体非成聚集的缘起法门。在经中已有言曰：通过“我于此色身中即此自性”的根本说明而得法义。毋庸讳言，聚合体非单一部分所成，故在整体中诸分均得法。因而所谓「我（即）此地」之自我观念，乃外内二界依存之心性现象。此「以地见我」之现象，为眼下理解贪瞋痴及对他者执见所必需详加阐发。如教诠明：「他者即地，他者即他者所依之地」，理当以此两义加以说明。

‘‘Pathavito sañjānātī’’ti, ‘‘ādito’’ti ca ādīsu anissakkavacanepi to-saddo diṭṭhoti āha ‘‘pathavitoti nissakkavacana’’nti. Saupakaraṇassāti hiraññasuvaṇṇagatassa dāsaporisādinā vittupakaraṇena saupakaraṇassa, attano vā parassa vā tesaṃ upakaraṇassa vāti attho. Yathāvuttappabhedatoti lakkhaṇādiajjhattikādivuttappakāravibhāgato. Uppattiṃ vā niggamanaṃ vāti ‘‘taṃ aṇḍaṃ ahosi hemamayaṃ, tasmiṃ sayaṃ brahmā uppanno’’ti brahmaṇḍavādavasena vā ‘‘dvīhi aṇūhi dviaṇuka’’nti evaṃ pavattaaṇukavādavasena vā pathavito uppattiṃ vā ‘‘sabboyaṃ loko issarato viniggato’’ti issaravādavasena issarakuttato pathavito niggamanaṃ vā maññamānoti yojanā. Pathavito vā añño āpādiko attāti adhippāyo. Ettha ca purimasmiṃ atthavikappe kārakalakkhaṇaṃ nissakkavacanaṃ, dutiyasmiṃ upapadalakkhaṇanti daṭṭhabbaṃ. Attano pariggahabhūtapathavito sukhappattiṃ tato eva ca parehi seyyādibhāvaṃ kappentassa vasenapettha taṇhāmānamaññanā veditabbā. Apareti sārasamāsācariyā. Tato aññaṃ appamāṇaṃ attānaṃ gahetvāti pubbe bhāvitaāpādiappamāṇakasiṇavasena vā kāpilakāṇādadiṭṭhivasena vā appamāṇaṃ byāpinaṃ attānaṃ gahetvā. Pathavitoti pacchā abhāvitaavaḍḍhitapathavīkasiṇasaṅkhātapathavito. Bahiddhāpi me attāti ito pathavito bahipi me attāti adhippāyo.

「地识者知」及「始者」等空无自性谓词，即是对「以地见」的否定之语。所谓辅佐之器物，指金银或仆从等财富用物，无论为己所用或他人所用，均属器物之义。具体差别而言，即内在属性与外在起因之分类。所谓地生起乃宇宙生成之说，虽有诸多说法，如擂坛轮胎，蛋成金色，乃至梵天生于其中等宇宙论及原子论，均属地识地生之示范说法。亦含地为另一起始灵魂的观点。前述解释体现对因果与属性之两层辨析。教义指出：通过执著地识对快乐的追求，乃至因此而产生对他人比库衣钵之渴深爱恋，是欲望和自我错觉之源。此观点由师证明。而所谓「他者地」与「他者所依地」二义，亦应以此范畴理解。

Kevalanti anavasesaṃ. Mahāpathaviṃ taṇhāvasena mamāyati, ayañca nayo catudīpissariye ṭhitassa dīpacakkavattino ca labbheyya, maṇḍalikarājamahāmattakuṭumbikānampi vasena labbhateva tesampi yathāpariggahaṃ anavasesetvā maññanāya sambhavato. ‘‘Evaṃ mamā’’ti gāhassa ‘‘esohamasmiṃ, eso me attā’’ti gāhavidhūratāya vuttaṃ ‘‘ekā taṇhāmaññanā eva labbhatī’’ti . Iminā nayenāti vuttamatidesaṃ vibhāvetuṃ ‘‘sā cāya’’ntiādi vuttaṃ. Tattha sā cāyanti sā ca ayaṃ taṇhāmaññanā yojetabbāti sambandho. Yathā pana diṭṭhimaññanāmaññite vatthusmiṃ sinehaṃ mānañca uppādayato taṇhāmānamaññanā sambhavanti, evaṃ taṇhāmaññanāmaññitena vatthunā attānaṃ seyyādito dahato tañca attaniyaṃ niccaṃ tathā taṃsāmibhūtaṃ attānañca parikappentassa itaramaññanāpi sambhavantīti sakkā viññātuṃ. ‘‘Me’’ti hi iminā atthaggahaṇamukheneva attaniyasambandho pakāsīyatīti.

「唯一」意指无剩余完整之地。所谓大地因欲望执着而成象，依此理论，当如四洲中处于对立之地球一样，乃统治地域及其豪族权贵皆形成我执而生。由此教诠传达「是我」之强烈执意，正是所谓「我执之根」也。故有经典言：「此即我，此是我之本体」，表达我执及对财产之独占之汲汲。此理可用上文所列关系来释显所谓嗔恚慢爱者即自我执着之根本。当世尊师长论证诸法皆因自我错觉而显现苦难，如此探讨「我」及「他者」之间之分立与相互对立，是内观我见修行不可或缺之内容。师者指出：于我执之地带，必定生起诸如嗔恚嗔慢等烦恼，由此形成紧密纠缠之我执情结，故绝不可轻忽此理。

Abhinandatīti iminā taṇhādiṭṭhābhinivesānaṃ saṅgahitattā te dassento ‘‘assādeti parāmasati cā’’ti āha. Diṭṭhivippayuttacittuppādavasena cetassa dvayassa asaṅkarato pavatti veditabbā, ekacittuppādepi vā adhipatidhammānaṃ viya pubbābhisaṅkhāravasena tassa tassa balavabhāvena pavatti. Etasmiṃ attheti taṇhādiṭṭhivasena abhinandanatthe. Etanti ‘‘pathaviṃ abhinandatī’’ti etaṃ padaṃ. Yesaṃ vineyyānaṃ yehi pakāravisesehi dhammānaṃ vibhāvane kate visesādhigamo hoti, tesaṃ tehi pakāravisesehi dhammavibhāvanaṃ. Yesaṃ pana yena ekeneva pakārena dhammavibhāvane kate visesādhigamo hoti, tesampi taṃ vatvā dhammissaratāya tadaññaniravasesappakāravibhāvanañca desanāvilāso. Tenāha ‘‘pubbe maññanāvasena kilesuppattiṃ dassetvā idāni abhinandanāvasena dassento’’ti. Dhammadhātuyāti sammāsambodhiyā. Sā hi sabbañeyyadhammaṃ yathāsabhāvato dhāreti upadhāreti, sakalañca vineyyasattasaṅkhātadhammappabandhaṃ apāyadukkhasaṃsāradukkhapatanato dhāreti, sayañca aviparītapavattiākārā dhātūti dhammadhātūti idhādhippetā. Sabbaññutaññāṇapadaṭṭhānañhi maggañāṇaṃ, maggañāṇapadaṭṭhānañca sabbaññutaññāṇaṃ sammāsambodhīti. Suppaṭividdhattāti suṭṭhu paṭividdhabhāvato, sammā adhigatattāti attho. Abhikaṅkhanasampaggahaparāmasanānaṃ vasena ārammaṇe parikappanāpavatti maññanā. Tattha ‘‘mamaṃ, aha’’nti ca abhinivesanaṃ parikappanaṃ. Yena ajjhosānaṃ hoti, ayaṃ abhinandanāti ayametesaṃ viseso. Suttādiaviruddhāyeva attanomati icchitabbā, na itarāti suttena tassā saṅgahaṃ dassetuṃ ‘‘vuttañceta’’ntiādi vuttaṃ. Desanāvilāsavibhāvanassa pana sahetukahetusampayuttadukādidesanāya nibaddhatā niddhāretabbā.

“欢喜”此语，由此贪欲见执等烦恼缠结所生故，示现其意故而说“使难遭难无上”，即表示因贪欲与见执紧密缠结，心不惊乱，表现为见分别相背的心的二法之不混沌发生；且即便只生起一心，亦如前所积累诸业之力，各有其所从而生起之相。在此处，此义谓以贪欲见执为欢喜之义。所谓“欢喜地”即是该词。其辞云：“为那欢喜地”。所谓此欢喜者，乃是由分析诸应除之法的特殊殊胜境界所生善根之现象。又彼以唯一方行分析法得殊胜法的成就，此亦如法热衷、无漏般修持且以此方行解示之趣味。故谓“彼昔以无尽观见烦恼之生，今现以欢喜之观示现”。所谓法界，谓正觉者也。正觉者具足一切可知之法，本体随法所持，摄摄尽除诸应除之法，断除堕入恶趣轮回之苦，生已身不能逆转运作之境界，即所谓法界，此乃本经意所摄。具足无漏聪明明知之处，即为道识。道识的基点亦是无漏智慧之所依。正觉者即是这样。所谓“圆周之彻底了知”，即明了无误之义。所谓“真正证得”，亦是此义。所谓在意念专注之缘起事相中，借助对执着烦恼之集结沉溺、起心造作之专注依止，谓其用心为立义之支柱。此中“我”、“我所”即贪执之起，谓立意之处。起旺盛时，谓此欢喜之特征。经文等证言不可违，依之归纳此义，故称“已说是义”。对于诠释之趣味，此为因缘缔结、合缘所生之苦智交互讲说之不可或缺部分。

Tassāti tena. Ñātasaddasambandhena hetaṃ kattari sāmivacanaṃ. Tasmāti apariññātattā. ‘‘Apariññāta’’nti paṭikkhepamukhena yaṃ parijānanaṃ vuttaṃ, taṃ atthato tividhā pariññā hotīti taṃ sarūpato pavattiākārato ca vibhāvento ‘‘yo hī’’tiādimāha.

“因此”、“由是”语，乃因知名相应之因果而作的连结指示之词。故此谓“由此”，谓以“未知为未了解”的已知不足为出发点。所谓“未知”，乃以否定为宗旨说者，所理解之理。其实理义从三方面详加认识，因其现象演变状况而区分。故下面谓“是故也”等。

Tattha yāya paññāya vipassanābhūmiṃ parijānāti paricchindati, sā parijānanapaññā ñātapariññā. Sā hi tebhūmakadhammajātaṃ ‘‘ayaṃ vipassanābhūmī’’ti ñātaṃ viditaṃ pākaṭaṃ karontīyeva lakkhaṇarasādito ajjhattikādivibhāgato ca paricchijja jānāti. Idha pana pathavīdhātuvasena veditabbāti vuttaṃ ‘‘pathavīdhātuṃ parijānātī’’tiādi. Tīraṇapariññāti kīraṇavasena parijānanakapaññā. Sā hi parivārehi aniccatādiākārehi aniccatādisabhāvassa upādānakkhandhapañcakassa tīraṇavasena sammasanavasena taṃ paricchijja jānāti. Aggamaggenāti arahattamaggena. So hi anavasesato chandarāgaṃ pajahati. Aggamaggenāti vā aggabhūtena maggena, lokuttaramaggenāti attho. Ubhayathāpi hi samucchedapahānakārī eva paññā nippariyāyena pahānapariññāti dasseti.

此处谓智慧的认识，了解入观之地域，乃辨析清明的智慧。此为通达认识智慧，即对已知区域境界之认识，是明了、表彰显著的，内外诸分等皆予以分析讲明。此处尚须依地图或地元素分析法，谓“知晓土地元素”等。所谓明了照见，就是此观察明知。彼智慧如能彻底深入五取集群蕴之无常、苦、无我本性，以清晰断灭通达故，称为道智慧。所谓阿拉汉道，即明了圆满证道。此为智慧所得，不可误解为他解。放弃情欲烦恼之阿拉汉道称“道”。谓以道为本。因此同时具备断绝及除去两者苦乐之智慧，即为明证之道。

Nāmarūpavavatthānanti etena paccayapariggahopi saṅgahitoti daṭṭhabbo nāmarūpassa hetuvavatthānabhāvato. Sopi hi hetupaccayamukhena nāmarūpassa vavatthānamevāti. Kalāpasammasanādivasena tīraṇapariññā aniccādivasena sammasanabhāvato. Tasmāti yasmā tā pariññāyo natthi, tasmā. Atha vā tasmā apariññātattāti yasmā apariññātā pathavī, tasmā apariññātattā pathaviyā taṃ pathaviṃ maññati ca abhinandati cāti.

所谓名色依止基础，也应见其因缘生起之关系。今以因缘之义窥名色，从依据因缘侧明名色之生灭。以元素归纳为例，明了恒常无我等本性，而彼存在如集群地元素。本谓此为真识智慧。若无此智慧，谓之未解之体位。若是未解者，谓此土地未识，即此土被误认为恒常存在、欢喜执着之境。

Pathavīvāravaṇṇanā niṭṭhitā. · 地遍之解释已毕。

Āpovārādivaṇṇanā水遍等之解释

Āpaṃāpatoti ettha appoti, appāyatīti vā āpo, yasmiṃ saṅghāte sayaṃ atthi, taṃ ābandhanavasena byāpetvā tiṭṭhati, paribrūhetīti vā attho. Atthānaṃ adhi ajjhattaṃ. Pati pati attānanti paccattaṃ. Ubhayenapi sattasantānapariyāpannameva vadati. Āpo āpogatantiādīsu ābandhanameva āpo, tadeva āposabhāvaṃ gatattā āpogataṃ, sabhāveneva āpabhāvaṃ pattanti attho. Sinehanavasena sineho, soyeva sinehanasabhāvaṃ gatattā sinehagataṃ. Bandhanattaṃ rūpassāti avinibbhogarūpassa bandhanabhāvo, avippakiraṇavasena sampiṇḍananti attho. Uggaṇhantoti yathāparicchinne āpomaṇḍale yathā uggahanimittaṃ upalabbhati, tathā nimittaṃ gaṇhanto. Vuttoti ‘‘āpasmi’’nti ettha vuttaāpo. So hi sasambhāraāpo, na ‘‘āpokasiṇa’’nti ettha vuttaāpo. Sesanti ārammaṇasammutiāpānaṃ sarūpavibhāvanaṃ. ‘‘Āpaṃ āpato pajānātī’’tiādipāḷiyā atthavibhāvanañceva tattha tattha maññanāvibhāgadassanañca pathaviyaṃ vuttasadisamevāti. Tattha ‘‘pathavīkasiṇameko sañjānātī’’tiādinā (dī. ni. 3.360; a. ni. 10.25) vuttaṃ, idha ‘‘āpokasiṇameko sañjānātī’’tiādinā vattabbaṃ. Tattha ca ‘‘pathavīti sañjānātī’’ti vuttaṃ, idha pana ‘‘āpoti sañjānātī’’tiādinā vattabbanti evamādi eva viseso. Sesaṃ tādisameva. Tena vuttaṃ ‘‘pathaviyaṃ vuttasadisamevā’’ti. Yo panettha viseso, taṃ dassetuṃ ‘‘kevala’’ntiādi vuttaṃ. Tattha mūlarasoti mūlaṃ paṭicca nibbattaraso. Khandharasādīsupi eseva nayo. Khīrādīni pākaṭāneva. Yathā pana bhesajjasikkhāpade (pārā. 618-625), na evamidha niyamo atthi. Yaṃ kiñci khīraṃ khīrameva. Sesesupi eseva nayo. Bhummānīti āvāṭādīsu ṭhitaudakāni. Antalikkhānīti pathaviṃ appattāni vassodakāni, pattāni pana bhummāneva. Evaṃ vuttā cāti ca-saddena himodakakappavināsakaudakapathaviyāantoudakapathavīsandhārakaudakādiṃ pubbe avuttampi samuccinoti.

此处“水集相”谓“水集”，又曰水分，乃指水储留之处，能结泛浸广布而立着。其义指内里之意。所谓“自身”、自身之理，谓辨别个体自身。双重存在达尽诸生之生灭循环。水集谓水之集结；其义即是集合的水质，水结集因水集合而得水集相义。此“结习”谓结而不散。谓如由截断处观察水域聚积之状，如凭那状而认识等。经文中所说“水在其中”即明此水集合体。此水是具备全体性，不是指水泡等虚幻物。所有水积聚合相“本俗记约”皆依相称义理。故称“水集”、类似“土地矿物”等。此亦如同药理中说牛奶，牛奶变质方为其他性质。经文不以相互制约定律具足故，故以此意彰显其集聚性质。言“地者”谓各种固定处所之水体。所谓大气中之雨水、积水，以上述水域为彼地之体现。故言过去至今水分变迁之理乃由积聚成一。

Tejaṃ tejatoti ettha tejanaṭṭhena tejo, tejanaṃ nāma dahanapacanādisamatthaṃ nisānaṃ, yaṃ uṇhattanti vuccati. Yena cāti yena tejogatena kupitena. Santappatīti ayaṃ kāyo samantato tappati ekāhikajarādibhāvena usumajāto hoti. Yena ca jīrīyatīti yena ayaṃ kāyo jīrīyati, indriyavekallataṃ balaparikkhayaṃ valitādibhāvañca pāpuṇāti. Yena ca pariḍayhatīti yena kupitena ayaṃ kāyo parito ḍayhati, so ca puggalo ḍayhāmīti satadhotasappigosītacandanādilepañceva tālavaṇṭavātañca paccāsīsati. Yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchatīti yena asitaṃ vā odanādi, pītaṃ vā pānakādi, khāyitaṃ vā piṭhakhajjakādi, sāyitaṃ vā ambapakkamadhuphāṇitādi sammadeva paripākaṃ gacchati, rasādibhāvena vivekaṃ gacchatīti attho. Ettha ca sarīrassa pakatiusumaṃ atikkamitvā uṇhabhāvo santāpo, sarīradahanavasena pavatto mahādāho paridāho, satavāraṃ tāpetvā udake pakkhipitvā uddhaṭasappi satadhotasappi, rasarudhiramaṃsamedaaṭṭhiaṭṭhimiñjasukkā rasādayo. Tattha purimā tayo tejā catusamuṭṭhānā, pacchimo kammasamuṭṭhānova.

明热称火，此火即具水枯烧之能，其义谓火能使水变气、蒸腾、烧灼。所谓因火而暑，即因此火所发之热。汝以此火之燃烧所起之感，形容此躯体周遍之炎热及焚烧。所谓此身之衰老，是指身躯趋衰败之渐减筋力与感官衰弱。又谓由怒火而生焚痛，谓以火性生理性灼烧，似芦柴与香油木燃烧伴风吹。再者谓此体变色变味由成熟腐败所致，如体色变黄，食物变酸腐，果实腐烂等，皆成变化成就成熟之现象。此中舍弃外色香味诸嫌体，所称火热正是此义。此身由锅炉之热烧灼而苦焰燃烧烧痛，反复数十回以水掷灭，扬沙扬火，火光黄红燥热交杂，鲜血筋脉等孤阴独阳之气氛微妙炽盛。如前三种火之显现及末后此火之炽然燃烧，乃体现于此。

Tejobhāvaṃ gatattā tejogataṃ. Usmāti uṇhākāro. Usmāva usmābhāvaṃ gatattā usmāgataṃ. Usumanti caṇḍausumaṃ. Tadeva usumagataṃ, sabhāveneva usumabhāvaṃ pattanti attho. Kaṭṭhaggīti kaṭṭhupādāno aggi. Sakalikaggīādīsupi eseva nayo. Saṅkāraggīti kacavaraṃ paṭicca uppannaaggi. Indaggīti asaniaggi. Santāpoti jālāya vā vītaccitaṅgārānaṃ vā santāpo . Sūriyasantāpoti ātapo. Kaṭṭhasannicayasantāpoti kaṭṭharāsiṃ paṭicca uppannasantāpo. Sesesupi eseva nayo. Evaṃ vuttā cāti. Ca-saddena petaggikappavināsakagginirayaggiādike avuttepi samuccinoti.

光明之性者，已经归于光明，属于由光明而来的。温暖者，是热的形态。温暖的现象，已经归于温暖，属于由温暖而来的。激烈的热称为烈火。所谓烈火，即木炭之火。诸如枯木火等亦同此理。所谓积聚之火，即依赖柴薪所生之火。雷火即雷鸣之火。所谓灼热，乃指篝火中未燃尽之炭火的灼热。太阳火即为烈日炎炎。木柴堆积火即依赖木柴堆而生之火。其余类火亦同理。以上所述即是如此。风火等引起饥饿，毁坏食物等形态的火，即使未曾言说，也应理解为包括在内。

Vāyaṃ vāyatoti ettha vāyanaṭṭhena vāyo. Kimidaṃ vāyanaṃ nāma? Vitthambhanaṃ, samudīraṇaṃ vā, vāyanaṃ gamananti eke. Uddhaṅgamā vātāti uggārahikkādipavattakā uddhaṃ ārohanavātā. Adhogamā vātāti uccārapassāvādinīharaṇatā adho orohanavātā. Kucchisayā vātāti antānaṃ bahivātā. Koṭṭhāsayā vātāti antānaṃ antovātā. Aṅgamaṅgānusārino vātāti dhamanījālānusārena sakalasarīre aṅgamaṅgāni anusaṭā samiñjanapasāraṇādinibbattakā vātā . Satthakavātāti sandhibandhanāni kattariyā chindantā viya pavattavātā. Khurakavātāti khurena viya hadayamaṃsachedanaphālanakavātā. Uppalakavātāti hadayamaṃsassa samuppāṭanakavātā. Assāsoti antopavisanakanāsikāvāto. Passāsoti bahinikkhamananāsikāvāto. Ettha ca purimā sabbe catusamuṭṭhānā, assāsapassāsā cittasamuṭṭhānāva.

风即为空气流动之谓。风有若干种类，其何为风？有人谓为膨胀、鼓吹或风的运动。上升风者，是从下至上而上升风。下降风者，是由上向下吹拂、引导气流下行风。内侧风者，是出内向外之风。空腔风者，是由内向内流动之风。随诸肢节运行的风，是沿着筋络血管流动贯穿全身，引起肢节伸展、收缩与扩展变化的风。介织风者，可类比为连接各部分的结合与拆断，如切断合缝的风。脐轮风者，如刀割心肌导致裂开的风。莲花风者，是心肌生发的风。吸气是入鼻的风，呼气是出鼻的风。此处先前称四种起心动念的存在，吸气呼气为心之起炼。

Vāyogatanti vāyova vāyogataṃ, sabhāveneva vāyobhāvaṃ pattanti attho. Thambhitattaṃ rūpassāti avinibbhogarūpassa thambhitabhāvo. Puratthimā vātāti puratthimadisato āgatā vātā. Pacchimādīsupi eseva nayo. Sarajādīsu saha rajena sarajā, rajavirahitā suddhā arajā. Sītautusamuṭṭhānā, sītavalāhakantare vā jātā sītā. Uṇhautusamuṭṭhānā, uṇhavalāhakantare vā jātā uṇhā. Parittāti mandā tanukavātā. Adhimattāti balavavātā. Kāḷāti kāḷavalāhakantare samuṭṭhitā. Yehi abbhāhato chavivaṇṇo kāḷako hoti, tesaṃ etaṃ adhivacanantipi eke. Verambhavātāti yojanato upari vāyanavātā. Pakkhavātāti antamaso makkhikāyapi pakkhāyūhanavātā. Supaṇṇavātāti garuḷavātā. Kāmaṃ cetepi pakkhavātāva, ussadavasena pana visuṃ gahitā. Tālavaṇṭavātāti tālavaṇṇehi katena, aññehi vā katena kenaci maṇḍalasaṇṭhānena samuṭṭhāpitavātā. Vidhūpanavātāti bījanapattakena samuṭṭhāpitavātā. Imāni ca tālavaṇṭavidhūpanāni anuppannampi vātaṃ uppādenti, uppannampi parivattenti. Idhāpi ca-saddo udakasandhārakavātakappavināsakavātajālāpellanakavātādike avuttepi samuccinoti. Ettha ca ‘‘āpaṃ maññatī’’tiādīsu yasmā tīhi maññanāhi – ‘‘ahaṃ āpoti maññati, mama āpoti maññatī’’tiādinā pathavīvāre vuttanayena sakkā maññanāvibhāgo vibhāvetunti vuttaṃ ‘‘sesaṃ vuttanayamevā’’ti. Tasmā tattha vuttanayānusārena imesu tīsu vāresu yathārahaṃ maññanāvibhāgo vibhāvetabbo.

风之性质同风所具有的特性，因此风性即风的存在状态。阻塞者，是无形之阻塞。前风者，是由前方向后流动的风。其他方向风亦同理。水类包括淤血及血水，血已消散即纯净无血水。寒热成团而成寒风或热风，如由积雪或阳光引起寒冷或炎热。稀薄是培养细微风的性质。强烈为强劲风。黑色为黑风，由黑云云层形成。黑色风亦指暗黑色，故此也有此称。风由束缚生起者为空风，带翅膀者为翼风。翼风虽有欲望，却多带有恶意。椰叶风者，是由椰叶或其他植物以某种圆形排列而成的风。种子落下风，是由花瓣与种子共同产生之风。以上椰叶与飞种风，在未生及已生时皆可起风、起变化。此词有鸟类之风，及类似水流、连结水之风等含义，此处略说。此中“认为是水”等语，是说土地、颜料、水貌等三种观念，借由言语区分方可分辨，这是归纳讲说。故此处应依前述讲论，恰当划分这三种观念。

Ettāvatāti ettakena iminā catuvāraparimāṇena desanāvisesena. Ca-saddo byatireko. Tena vakkhamānaṃyeva visesaṃ joteti. Yvāyanti yo ayaṃ lakkhaṇo nāma hāro vuttoti sambandho. So pana lakkhaṇahāro yaṃlakkhaṇo tattha vutto, taṃ dassetuṃ ‘‘vuttamhī’’tiādi vuttaṃ. Tattha vuttamhi ekadhammeti kusalādīsu khandhādīsu vā yasmiṃ kasmiñci ekadhamme sutte sarūpato niddhāraṇavasena vā kathite. Ye dhammā ekalakkhaṇā tenāti ye keci dhammā kusalādibhāvena, rūpakkhandhādibhāvena vā tena vuttadhammena samānalakkhaṇā. Vuttā bhavanti sabbeti sabbepi kusalādisabhāvā, khandhādisabhāvā vā dhammā sutte avuttāpi tāya samānalakkhaṇatāya vuttā bhavanti, ānetvā saṃvaṇṇanavasenāti adhippāyo.

“如此多”者，谓依靠此四方界之量而进行特定教法说明。“四”字特别，正因如此而显明其差别。由此产生所谓差别，通说为“异起”之义。所谓“异起”，即已经说明的性质。为说明而言“已说”等者，是指经文中对某一单一性质，如善行、五蕴等，以相似性作出说明。所有被说明者无一例外全为善等特性，或诸蕴等特性，即使未在经文中明说，亦以统一性质而说明，称为“带来说明”的意思。

Ettha ca ekalakkhaṇāti samānalakkhaṇā vuttā. Tena sahacaritā samānakiccatā samānahetutā samānaphalatā samānārammaṇatāti evamādīhipi avuttānaṃ vuttānaṃ viya niddhāraṇaṃ veditabbaṃ. Itīti iminā pakārena. Tenāha ‘‘evaṃ nettiyaṃ lakkhaṇo nāma hāro vutto’’ti, nettipāḷiyaṃ (netti. 23) pana ‘‘ye dhammā ekalakkhaṇā keci so hāro lakkhaṇo nāmā’’ti pāṭho āgato. Tassa vasenāti tassa lakkhaṇahārassa vasena. Rūpalakkhaṇaṃ anatītattāti ruppanasabhāvena samānasabhāvattā. Vadantena bhagavatā. Etāti ‘‘rūpaṃ attato samanupassatī’’ti evaṃ vuttadiṭṭhī. Ettha ca sakkāyadiṭṭhimaññanādassaneneva sakalarūpavatthukā taṇhāmānamaññanāpi dassitā evāti daṭṭhabbaṃ. Tathā hi vuttaṃ ‘‘tasmiṃyeva panassa diṭṭhimaññanāya maññite vatthusmiṃ sinehaṃ mānañca uppādayato taṇhāmānamaññanāpi veditabbā’’ti. Atha vā pathaviṃ āpaṃ tejaṃ vāyaṃ meti maññati abhinandatīti ca vadantena vuttanayeneva sakalarūpavatthukā taṇhāmaññanā tadanusārena mānamaññanāpi vuttāva hotīti evampettha itaramaññanāpi niddhāretabbā.

这里“单一性质”即同样性质者的称谓。与之相伴即共同性质、共同行为、共同因缘、共同结果、共同适用场所，以上各项皆为说明之对象。这样类比于其他经文中所说明的义理。至此，为此方式。于是说“如此说明，称为单一性质异起”，此系依据《净明论》所述“凡是单一性质者，谓异起性质”。该文云：“诸法中若有单一性质者，则为异起性质。”由此得名。所谓异起是指大乘及断灭等义分中，形态共性的普遍性。佛陀所教的“色身之观”即此见解。且于“我见”“所有见”等幻见，诸法之色身与渴爱、我执见皆明显可分别观察到。此处应知其意。况且经典云：“在见有我见时，烦恼、渴爱、我执等亦随之生”，表明执我见即生烦恼与我执见。或者认为：如说地、水、火、风的出现、消散，形象显现等，都是随所见而生。由此可知连我执见亦是产生于相应之见，亦应得留意。

Āpovārādivaṇṇanā niṭṭhitā. · 水遍等之解释已毕。

Bhūtavārādivaṇṇanā诸界遍等之解释

§3

3. ‘‘Pathaviṃ maññati, pathaviyā maññatī’’tiādīhi padehi ‘‘rūpaṃ attato samanupassati, rūpasmiṃ attānaṃ samanupassatī’’tiādīnaṃ sakkāyadiṭṭhīnaṃ niddhāritattā vuttaṃ ‘‘evaṃ rūpamukhena saṅkhāravatthukaṃ maññanaṃ vatvā’’ti . Tesu saṅkhāresu sattesupīti tadupādānesupi sattesu . Dhātūsūti pathavīādīsu catūsu dhātūsu. ‘‘Jātaṃ bhūtaṃ saṅkhata’’ntiādīsu (dī. ni. 2.207; saṃ. ni. 5.379) bhūta-saddo uppāde dissati, saupasaggo pana ‘‘pabhūtamariyo pakaroti puñña’’ntiādīsu vipule, ‘‘yebhuyyena bhikkhūnaṃ paribhūtarūpo’’tiādīsu hiṃsane, ‘‘sambhūto sāṇavāsī’’tiādīsu (cūḷava. 450) paññattiyaṃ, ‘‘abhibhūto māro vijito saṅgāmo’’tiādīsu vimathane, ‘‘parābhūtarūpo kho ayaṃ acelo pāthikaputto’’tiādīsu (dī. ni. 3.23, 25, 31, 32) parājaye, ‘‘anubhūtaṃ sukhadukkha’’ntiādīsu vediyane, ‘‘vibhūtaṃ vibhāvitaṃ paññāyā’’tiādīsu pākaṭīkaraṇe dissati. Te sabbe rukkhādīsūti. Ādi-saddena saṅgahitāti daṭṭhabbā. ‘‘Kālo ghasati bhūtānīti (jā. 1.2.190), bhūtā loke samussaya’’nti (dī. ni. 2.220; saṃ. ni. 1.186) ca ādīsu avisesena sattavācakopi bhūtasaddo, upari devādipadehi sattavisesānaṃ gahitattā idha tadavasiṭṭhā bhūtasaddena gayhantīti āha ‘‘no ca kho avisesenā’’ti. Tenevāha – ‘‘cātumahārājikānañhi heṭṭhā sattā idha bhūtāti adhippetā’’ti. Yo hi sattanikāyo paripuṇṇayoniko catūhipi yonīhi nibbattanāraho, tatthāyaṃ bhūtasamaññā aṇḍajādivasena bhavanato.

第三条：“认为是土地，认为是土地性”等词语，乃指“色于自身所见”，以及“在色中自我所见”，等词表达对执我见之定义，如此称谓“色为形态诸行之所缘所取”，诸行即指七类所依。而“界”一词指土地等四种元素之界。“生、成、集”诸语，在佛典中多有，“生”字则表生成之义，“聚集”则广义引申如积累、群聚等义。在诸经文中，如所说“时间消融一切众生”“众生同于世间”，“树等”代表众生。起始语汇中“众生”含诸多义，包含具足意义，“无差别者”之说经常出现，但不可分别之意不适用，所以此处又说“不为特殊”，因由为“人天尊贵称”等。且说“世间诸生有依止于四大而生之理”，指众生由四大生，包含诸类别之众生。

Bhūteti vuttadesaādesite bhūte. Bhūtato sañjānātīti iminā ‘‘bhūtā’’ti lokavohāraṃ gahetvā yathā tattha taṇhādimaññanā sambhavanti, evaṃ viparītasaññāya sañjānanaṃ pakāsīyati. Svāyamattho heṭṭhā ‘‘pathavito sañjānātī’’ti ettha vuttanayānusārena sakkā jānitunti āha ‘‘vuttanayamevā’’ti. Yathā suddhāvāsā sabbadā abhāvato imaṃ desanaṃ nāruḷhā, evaṃ nerayikāpi sabbamaññanānadhiṭṭhānato. Eteneva ekaccapetānampettha asaṅgaho daṭṭhabbo. Apare pana ‘‘diṭṭhimaññanādhiṭṭhānato tesampettha saṅgaho icchitoyevā’’ti vadanti. ‘‘Samaṅgibhūtaṃ paricārenta’’ntiādinā sutte vuttanayena. Rajjatīti ‘‘subhā sukhitā’’ti vipallāsaggāhena tattha rāgaṃ janeti. Evamettha rajjanto ca na kevalaṃ dassanavaseneva, savanādivasenapi rajjatevāti dassento ‘‘disvāpi…pe… utvāpī’’ti āha. Tattha ghāyanādivasena rajjanaṃ tehi anubhūtagandhamālādivasena ceva visabhāgavatthubhūtānaṃ tesaṃ paribhogavasena ca yathānubhavaṃ anussaraṇavasena ca veditabbaṃ. Evaṃ bhūte taṇhāmaññanāya maññatīti vuttanayena bhūte paṭicca chandarāgaṃ janento tesaṃ paṭipattiṃ assādento abhinandanto abhivadanto ajjhosāya tiṭṭhanto ‘‘īdisī avatthā mama anāgatamaddhānaṃ siyā’’tiādinā vā pana nayena tattha nandiṃ samannānento bhūte taṇhāmaññanāya maññatīti attho. Appaṭiladdhassa khattiyamahāsālādibhāvassa, sampattiṃ vipattinti jātivasena ukkaṭṭanihīnataṃ. Dahatīti ṭhapeti. Yoevarūpo mānoti yo eso ‘‘ayaṃ pubbe mayā sadiso, idāni ayaṃ seṭṭho ayaṃ hīnataro’’ti uppanno māno. Ayaṃ vuccati mānātimānoti ayaṃ bhārātibhāro viya purimaṃ sadisamānaṃ upādāya mānātimāno nāmāti attho.

“Bhūte”即称为“存在之事”，这词汇出于所宣说之处。因依存在而生知晓，故此种“存在”乃从世界言说中取用，因其如实显现渴爱等因缘而生起，反之以相反见解生起知觉。自体之义以下所说『由地而生知晓』，依训诂之理可理解即能知晓。依说明所言曰：“此即为训诂本身”。就如纯净住处诸法恒无起灭之相，此说对于下地狱者亦因全然无明之坚执，而为断灭如是。由此可观部分看法存在无相矛盾之处。也有说法谓：“因见解、执着故对此聚合产生贪欲”。经中亦有“同境者恒相从事”类宣说。所谓“布施者宛如快乐之网”，通过错乱牢固之苦爱生起。于此，过度欲望不仅仅依观见，更依耳闻等根接触，表现为“见亦如是…听亦如是”等言说。对于嗅觉、味觉等触感，亦如体验香气纷纭，因厌恶或喜好而产生不同感受，顺应由经验回忆而知。由此可知，因存在而执着于渴爱，即是因存在而生贪欲，因而遂行依止，乃欢喜、赞叹、尊敬、怒吼、坚立以致“愿此境界成我未来所在”等意趣传达其义。稍有不具足者，如贵族不久享成功之境况，便比生起逆境。燃烧者即立于此义。所谓“妄自尊大”，即谓此人自谓“我昔日相似今则最高最优，次第减辱”，此种自负心态称为“妄尊过甚”，类似承载重担，将过去相似自我作为基点以此为妄尊过甚之义。

Niccātiādīsu uppādābhāvato niccā, maraṇābhāvato dhuvā, sabbadā bhāvato sassatā. Aniccapaṭipakkhato vā niccā, thirabhāvato dhuvā, sassatisamatāya sassatā, jarādivasena vipariṇāmassa abhāvato avipariṇāmadhammāti maññati. Sabbe sattāti oṭṭhagoṇagadrabhādayo anavasesā sañjanaṭṭhena sattā. Sabbe pāṇāti ‘‘ekindriyo pāṇo dvindriyo pāṇo’’tiādivasena vuttā anavasesā pāṇanaṭṭhena pāṇā. Sabbe bhūtāti anavasesā aṇḍakosādīsu bhūtā sañjātāti bhūtā. Sabbe jīvāti sāliyavagodhūmādayo anavasesā jīvanaṭṭhena jīvā. Tesu hi so virūhabhāvena jīvasaññī. Avasā abalā avīriyāti tesaṃ attano vaso vā balaṃ vā vīriyaṃ vā natthīti dasseti. Niyatisaṅgatibhāvapariṇatāti ettha niyatīti. Niyatatā, acchejjasuttāvutaabhejjamaṇi viya avijahitapakatitā. Saṅgatīti channaṃ abhijātīnaṃ tattha saṅgamo. Bhāvoti sabhāvoyeva, kaṇḍakānaṃ tikhiṇatā, kapiṭṭhaphalādīnaṃ parimaṇḍalāditā, migapakkhīnaṃ vicittavaṇṇāditāti evamādiko. Evaṃ niyatiyā ca saṅgatiyā ca bhāve ca pariṇatā nānappakārataṃ pattā. Yena hi yathā bhavitabbaṃ, so tatheva bhavati. Yena na bhavitabbaṃ, so na bhavatīti dasseti. Chasvevābhijātīsūti kaṇhābhijātiādīsu chasu eva abhijātīsu ṭhatvā sukhañca dukkhañca paṭisaṃvedenti, aññā sukhadukkhabhūmi natthīti dasseti. Vā-saddena antādibhede diṭṭhābhinivese saṅgaṇhāti.

“恒常”等义由生灭无有而恒常，“不死”由死灭无有而久远，“永存”由一切境界而永恒。反义“无常”等由变易中而异常，此由老死等变异无有不变以成不变。此外，一切众生指包括牛群、马群等所有形体生物，依赖非全然之感知存在为“众生”。一切生命类依“单根一感”“双根二感”等所诸生者依无缺感官为“根”。一切存在者，即所有蛋胎等依此称为存在。生物类例如谷物、禾稻等依生命器官而称为生命者。因其具有变化现象而被称为生命知觉者。无力者、贫弱者指自我中无造作能力、力量、精进者为“无法”、“无力”之义。定意稳固者即指成熟者，如无缺、无失、无杂之稳定不动者。聚合即指结构相续，类如族群、群体现象、动物外形、鸟类异彩等此类。因此，因定及结构变化，呈现多种多样形态。因应当如此所将成者，则依以为真；其不应成者亦不发生。所谓生灭者，即在于六类根源中变异适应苦乐感，指出无一自性殊胜地，而彼处没有一固定之苦乐本地。借由声音分别端末等分别谓之聚合成熟。

Upapattinti iminā tasmiṃ tasmiṃ sattanikāye bhūtānaṃ sahabyataṃ ākaṅkhatīti dasseti. Sukhuppattinti iminā pana tattha tattha uppannassa sukhuppattiṃ. Ekacce bhūte niccātiādinā ekaccasassatikadiṭṭhiṃ dasseti. Ahampi bhūtesu aññatarosmīti iminā pana catutthaṃ ekaccasassatikavādaṃ dasseti.

“缘起”指于各众生类别中，存在之间有共存关系之期望示现。所谓“苦集”则指某处某时所生苦之起因。部分存在说明无常等，于某些处显现累积百次的恒常见解。本师于诸存在中亦有所选择，此为说明第四种百次见解之说。

Yato kutocīti issarapurisādibhedato yato kutoci. Ekā taṇhāmaññanāva labbhatīti idhāpi heṭṭhā vuttanayena itaramaññanānampi sambhavo niddhāretabbo. Vuttappakāreyeva bhūte taṇhādiṭṭhīhi abhinandatītiādinā vattabbattā āha ‘‘vuttanayamevā’’ti. Yojanā kātabbāti ‘‘yo bhūtapaññattiyā upādānabhūte khandhe parijānāti, so tīhi pariññāhi parijānātī’’tiādinā yojanā kātabbā. Apare panettha bhūtagāmopi bhūta-saddena saṅgahitoti rukkhādivasenapi maññanāvibhāgaṃ yojetvā dassenti, tathā mahābhūtavasenapi, taṃ aṭṭhakathāyaṃ natthi.

关于“从何处起”之源流，依据天神诸王等类别起因。即此处所说的生灭见，亦涵盖他种生灭见解，此外应推敲。宣说上描述存在的渴爱视见及其赞同，故转述说“这即说明”。通过三明了观察生起之事理进行推断说明。另有人以生命体类别区别，亦以存在名呼称之，如同树木等存在名，亦涉及元素之存在名，此处释经所未及。

Bhūmivisesādinā bhedenāti bhūmivisesaupapattivisesādivibhāgena. Iddhiyāti puññavisesanibbattena ānubhāvena. Kiñcāpi deva-saddo ‘‘viddhe vigatavalāhake deve’’tiādīsu (saṃ. ni. 1.110; 3.102; 5.146-148; ma. ni. 1.486; a. ni. 10.15; itivu. 27) ajaṭākāse āgato, ‘‘devo ca thokaṃ thokaṃ phusāyatī’’tiādīsu meghe, ‘‘ayañhi deva kumāro’’tiādīsu (dī. ni. 2.34, 35, 36) khattiye āgato, ‘‘pañcahi kāmaguṇehi samappito samaṅgibhūto paricāreti devo maññe’’tiādīsu (dī. ni. 1.183; ma. ni. 2.211) viya idha upapattidevesu āgato, deva-saddena pana vattabbasatte anavasesato uddharitvā tato idhādhippete dassetuṃ ‘‘te tividhā’’tiādi vuttaṃ. Sesā cha kāmāvacarā idha devāti adhippetā itaresaṃ padantarehi nivattitattāti adhippāyo. Bhūtā devāti gahitesu sattesu taṇhādimaññanānaṃ pavattākārenapi tividhalakkhaṇanti āha ‘‘bhūtavāre vuttanayena veditabbā’’ti.

“地及其差别”意指各种土地和其生成差异的分别。神通力是由福德特别熏习而得的神妙力量。所谓天名，见于经典中诸句“云层中飞翔的天人”等经文，于空中现身。并有云层踏步天人等说法。作为阐释，有“此为天人，乃有五种欲业所摄持、恒常从事之天”，这些皆归入天人类别。故天人名以无余根本证实而提取，示现出其“三类”之说。此外，欲之于天人，称其为主宰。其余欲行者则名别，乃其地位所证。因为存在引发内心渴爱之缘故，断除世间贪恋须由此知。此处定义“存在之缘起”的三类特征。

‘‘Aññatarassa upāsakassa pajāpati abhirūpā hotī’’tiādīsu (pārā. 168) pajāpati-saddo gharaṇiyaṃ āgato, ‘‘pajāpati kāmadāyī suvaṇṇavaṇṇā me pajā hotū’’tiādīsu diṭṭhigatikaparikappite, ‘‘pajāpatissa devarājassa dhajaggaṃ ullokeyyāthā’’tiādīsu (saṃ. ni. 1.249) devajeṭṭhake, idha pana adhipatīti vadanti, taṃ upari brahmuno gayhamānattā tesaṃ matimattaṃ. Devānanti cātumahārājikādidevānaṃ. Mahārājādīnanti ādi-saddena sakkasuyāmasantussitasunimmitavasavattino gahitā. Tesanti mahārājādīnaṃ. Sattasaṅkhātāyāti kāmabhūmiyaṃ sattasaṅkhātāya. Pajāpatinti pajāpatibhāvaṃ. Pajāpatibhāvena hi mānaṃ jappento pajāpatiṃ mānamaññanāya maññatīti vutto.

“有一特定的近事男，有意美好”，称为“近事男之名”，近事男为亲近之意。谓其为“快乐无上，色德黄金光华之群众”，依其心见颠倒变化而想象称为“主宰”，名为天主。其权势超越梵天等，自觉胜过梵天故称之。天人指四大王天之诸天。大王等称谓，是指萨咖天帝及其随喜众生者，如随其所愿服侍之神属。称呼即为大王等。所谓数目众多者，乃于欲界七个众天之类。所谓主宰者，乃具主宰之意。因言论中包含自慢心念，因此称谓“主宰”即指傲慢观念。

Ekā diṭṭhimaññanāva yujjatīti vuttaṃ, pajāpatino pana samipataṃ salokataṃ vā ākaṅkhato, tathābhāvāya cittaṃ paṇidahato, tathāladdhabbāya sampattiyā attano seyyādibhāvaṃ dahato ca taṇhāmānamaññanāpi sambhavantīti sakkā viññātuṃ. Ye ca dhammāti āyuvaṇṇādike vadati. Pajāpatinti etthāpi heṭṭhā vuttanayena itaramaññanānampi sambhavo veditabbo.

关于所谓“与一见相应”的说法，指的是如果有人在期望得到配偶或与人共居之事时，心念便被此念点燃，如此心念之所获之成就，乃至于对自身的身体形态（如床榻等）也生起渴爱与错认的情形，这是能够被知晓的。至于所谓“配偶”，则是指此处根据上下文含义，还应当了解在其他不同说法中对配偶的不同认知。

Brūhitoti parivuddho. Guṇavisesehīti jhānādīhi visiṭṭhehi guṇehi uttarimanussadhammatāya. Brahma-saddassa satipi avisesato visiṭṭhavācakatte yattha yattha panassa guṇavisesayuttādirūpā pavatti, taṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Sahassoti sahassiyā lokadhātuyā adhipatibhūto. Paṭhamābhinibbattoti paṇītena paṭhamajhānena nibbatto, paṭhamajjhānabhūmiyaṃ vā paṭhamaṃ abhinibbatto. Gahitāti veditabbā padhānaggahaṇena appadhānānampi kenaci sambandhena gahitabhāvasiddhito. Ettha ca brahmāti mahābrahmā adhippeto. So hi vaṇṇavantatāya ceva dīghāyukatāya ca brahmapārisajjādīhi mahanto brahmāti mahābrahmā, tassa pana purohitaṭṭhāne ṭhitāti brahmapurohitā, parisāyaṃ bhavā paricārakāti brahmapārisajjāti veditabbā. Ukkaṭṭhekapuggalabhāvato pajāpatismiṃ viya brahmani maññanā vattatīti vuttaṃ ‘‘pajāpativāre vuttanayeneva veditabbā’’ti. Tathā hi bahupuggalabhāvasāmaññato ābhassaravārādīnaṃ bhūtavārasadisatā vuttā.

所谓“布鲁希托”是指广大的涵义。所谓“特具品性”则指的是以禅那等为特有的、超越世人之法的品性。关于梵语“梵语”的论述，是指在种种品性特殊、形态相续相应之处，有“再此……”等词句以指示。所谓“千”是指对三千大千世界诸天之主的尊称。所谓“最初之涅槃”，意指由第一禅入涅槃的境界，亦或指第一禅境。所谓“被执”，指由根本承担或与他因产生的联结所成。这里“梵”当指大梵天，是由其美好庄严及持长寿命的梵行集会而闻名的大梵天，对于其搭配的首席即梵天祭司，应同样知晓。由于其突出的人格特征，类似于配偶中的一员的看法被持有，因此有“应于配偶类中知之”的说法。除此之外，由于多种人群普遍具有光明净洁等多种境界，故而也被说成是对复现的多样状态的描述。

Yathāvuttapabhāya ābhāsanasīlā vā ābhassarā. Ekatalavāsinoti idaṃ jhānantarabhūmīnaṃ viya heṭṭhuparibhāvābhāvato vuttaṃ, ṭhānāni pana nesaṃ paricchinnāneva. Ābhassarehi parittā ābhā etesanti parittābhā. Appamāṇā ābhā etesanti appamāṇābhā.

如前所说“如光明现象”或“光之性格”。所谓“单层衣者”，指的是这些禅那境之间的下层潜在界域的缺失或无有之相，如此说法，并非指诸中间层界完全断绝，而是压缩为有限界域。所谓被光束环绕称为“光环”，有局限的光称为“有限光环”。

Subhāti sobhanā pabhā. Kañcanapiṇḍo viya sassirikā kañcanapiṇḍasassirikā. Tattha sobhanāya pabhāya kiṇṇā subhākiṇṇāti vattabbe bhā-saddassa rassattaṃ, antima-ṇa-kārassa ha-kārañca katvā ‘‘subhakiṇhā’’ti vuttā. Subhāti ca ekagghanā niccalā pabhā vuccati, parittā subhā etesanti parittasubhā. Appamāṇā subhā etesanti appamāṇasubhā.

“殊胜”意即华美光彩。诸如金块般、有光泽的，是金块光泽。这儿说到“华美光彩”中音节“华-凯-尼”是音节音韵的明细，最后声母和韵母结合后称为“华美之光”。“殊胜”亦有密实沉静之光，可称为“界限内殊胜”，受限的光称为“有限殊胜光”。

Vipulaphalāti vipulasantasukhāyuvaṇṇādiphalā.

“多产”意即成果丰盛、健康舒适、青春美丽等果实。

Satipi devabrahmādīnaṃ puññaphalena jhānaphalena ca paṭipakkhābhibhave yesaṃ pana puthujjanaasaññasattesu abhibhūvohāro pākaṭo niruḷho ca, tesaṃ vasenāyaṃ desanā pavattāti dassento āha ‘‘asaññabhavassetaṃ adhivacana’’nti. Yathā pajāpativāre ‘‘idhekacco pajāpatismiṃyevā’’tiādinā maññanāpavatti dassitā, tathā idhāpi taṃ dassetuṃ sakkāti āha ‘‘sesaṃ pajāpativāre vuttanayamevā’’ti.

“实际上，天人梵天等诸神依靠福德与禅那果报兴盛，彼等在人间凡夫众生面前显现显著殊胜的现象，与其盛相相应的现象显现出此种果报。”鉴于此真切且明显的出现，因此说道“是非显现状态的说法”。正如配偶类中说“此有某人在配偶类中”之类的认知差异已经显明，同样在此也能够显现此义，因此宣说“皆当视为配偶类中的说法即可”。

Bhūtavārādivaṇṇanā niṭṭhitā. · 诸界遍等之解释已毕。

Ākāsānañcāyatanavārādivaṇṇanā空无边处等品之解释

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4. Evaṃ sattavasena bhūmikkamadassane suddhāvāsānaṃ aggahaṇe kāraṇaṃ niddhārento ‘‘evaṃ bhagavā’’tiādimāha. Tattha anāgāmikhīṇāsavāti anāgāmino ca khīṇāsavā ca. Kiñcāpi suddhāvāsā attheva anekakappasahassāyukā, ukkaṃsaparicchedato pana soḷasakappasahassāyukāva, na tato paranti āha ‘‘katipayakappasahassāyukā’’ti. Kāmarūpabhavesu pavattamānāpi ākāsānañcāyatanādidhammā arūpāvacarabhāvato taṃbhūmikavohāraṃ na labhantīti ‘‘tatrūpapannāyevā’’ti avadhāretvā vuttaṃ. Abhibhūvāre vuttanayena veditabbā yathārahanti adhippāyo. Na hettha vaṇṇavantatādi sambhavatīti. Pajāpativārevuttanayenāti ettha ‘‘ahamasmi arūpo pahīnarūpapaṭighasañño’’tiādinā mānamaññanā veditabbā.

第四节。针对众生如在地面上行走般见地，住于净土，达成净土之因，称之为“如是世尊”等语。此处“无来者或无余漏者”，意指无来者即“不再来入世者”，无余漏者即“已断尽所有烦恼者”。又谓净土众生寿命虽多，计多劫乃至几千万年，但经梳理推算，寿命约为十六万年，并非更久，故未称作“数千万年”。论及欲界所生，含诸天界及无色界，因其非色界而无相故，故无类似地面流转寿命之说，此谓“仅于其处”。“诸主宰”处，应理解为统摄治理的主宰，非指其光彩华美等特质。所谓“房主者”，当知此乃“我身非色，自以断色之障为我之见”等痴念所致妄想。

Ākāsānañcāyatanavārādivaṇṇanā niṭṭhitā. · 空无边处等品之解释已毕。

Diṭṭhasutavārādivaṇṇanā所见所闻等品之解释

§5

5. Rūpamukhena maññanāvatthudassanaṃ saṅkhepoti katvā vuttaṃ ‘‘vitthāratopī’’ti. Tampi hi ‘‘yattha neva pathavī, na āpo, na tejo, na vāyo, na ākāsānañcāyatana’’ntiādiggahaṇaṃ viya saṅkhepato pañcavokārabhavadassanaṃ hotīti.

第五节。以“色境观念”为核心，简述其义，谓其详尽者亦已涵盖。此乃“此处非地，非水，非火，非风，亦非空处”等五行之总摄缩影，故此为五种外境之简略显现。

Diṭṭhanti yaṃ cakkhudvārena katadassanakiriyāsamāpanaṃ, yañca cakkhu dvayaṃ passati passissati sati sambhave passeyya, taṃ sabbakālanti visesavacanicchāya abhāvato diṭṭhanteva vuttaṃ yathā ‘‘duddha’’nti. Tenāha ‘‘rūpāyatanassetaṃ adhivacana’’nti. Ayañca nayo sutādīsupi yojetabbo. Sattāti rūpādīsu sattā visattāti sattā. Sañjanaṭṭhena sāmaññasaddopi cesa satta-saddo ‘‘itthirūpe’’ti visayavisesitattā idha purisavācako daṭṭhabbo. Rattāti vatthaṃ viya raṅgajātena cittassa vipariṇāmakārakena chandarāgena rattā sārattā. Giddhāti abhikaṅkhanasabhāvena abhigijjhanena giddhā gedhaṃ āpannā. Gadhitāti ganthitā viya lobhena dummocanīyabhāvena ārammaṇe paṭibaddhā. Mucchitāti kilesavasena visaññībhūtā viya anaññakiccā mucchaṃ mohaṃ āpannā. Ajjhosannāti visaye aññasādhāraṇe viya katvā gilitvā pariniṭṭhāpetvā viya ṭhitā. Imināti suvaṇṇavaṇṇādiākārena. Maṅgalaṃ amaṅgalanti īdisaṃ diṭṭhaṃ maṅgalaṃ, īdisaṃ amaṅgalanti . Rūpasmiṃ attānaṃ samanupassananayenāti idaṃ vedanādiarūpadhamme, rūpāyatanavinimuttasabbadhamme vā attato gahetvā tato ajjhattikaṃ, bāhiraṃ vā rūpāyatanaṃ tassokāsabhāvena parikappetvā ‘‘so kho pana me ayaṃ attā imasmiṃ rūpāyatane’’ti maññanto diṭṭhasmiṃ maññatīti imaṃ nayaṃ sandhāya vuttaṃ. ‘‘Pathavito maññatī’’tiādīsu yathā ‘‘saupakaraṇassa attano vā parassa vā’’tiādimaññanāpavatti dassitā, evaṃ ‘‘diṭṭhato maññatī’’tiādīsu sakkā taṃ dassetunti āha ‘‘tesaṃ pathavīvāre vuttanayeneva veditabba’’nti.

眼识所见之物即以眼力观察并结束之过程，及双眼所见，因若无觉知，必无所见，此谓“常时见”之断无状态，称为“空”。由此说“色境之名”，此理亦应用于耳等诸识。谓“色等六界为有”，谓“不净”等意即为色类之总称。此通用词汇“色”亦仅在人语中指异义。以“夜”为暗为心生变化之因缘；“嗜”为贪求被贪婪占有之物；“拘”如缚结，因不放逸而生执著；“迷”因烦恼作用而昏乱无明；“炽盛”指专注于彼处，如吞噬一般；“此”“彼”用以分别好坏。诸此语皆指心理变化之各状。言“在色中己身之知觉”为细见，谓对色境身心所生之内外境界，心以专注分辨，遂作“这是我于此色界之自体”等认知，此乃所说“见之理”，因而生“以见识为从”。谓“地等为见”中之“我”或“我法”等见解。例如言“地亦为我”，此等喻示依缘见思之误，如著眼于眼前见闻错认所有物为己有。此理亦如“日前明见”及“适用器皿之我有”等错知，均为见识之偏误，故说“可见者如地等之示现”。

Āhaccāti visayaṃ anvāya, patvāti attho. Tenāha ‘‘upagantvā’’ti. Aññamaññasaṃsileseti cakkhurūpasotasaddā viya dure ahutvā aññamaññaṃ alliyane.

“推挤”者，涵盖感知事理之含义，“下底”意即其义。故有云“前去之意”。谓诸识器如眼、色、声等彼此相对作用，如彼此拌扰纠缠。

Manasā viññātaṃ kevalanti attho. Itarānipi hi manasā viññāyantīti. Sesehi sattahi āyatanehi paññattiyā asaṅgahitattā tampi saṅgahetvā dassetuṃ ‘‘dhammārammaṇassa vā’’ti vuttaṃ. Dvīsupi vikappesu lokuttarānampi saṅgaho āpannoti āha ‘‘idha pana sakkāyapariyāpannameva labbhatī’’ti. Vitthāroti maññanānaṃ pavattanākāravitthāro. Etthāti etesu sutavārādīsu.

“由心所识”意谓仅乃通过心识明知。亦有他者由他心所知。余于六界中以缘统一性表达，连结并现为“法的缘所现形”。在两种变化中，甚至于出世间亦能连聚之，故谓“此有识色变化无常皆可通达”。“详尽”即指心理中诸思维念相展开过程。“此处”即于经典以及论述中。

Diṭṭhasutavārādivaṇṇanā niṭṭhitā. · 所见所闻等品之解释已毕。

Ekattavārādivaṇṇanā一性等品之解释

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6.Samāpannakavārenāti samāpannakappavattiyā, rūpāvacarārūpāvacarajhānappavattiyāti attho. Sā hi ekasmiṃyeva ārammaṇe ekākārena pavattatīti katvā ‘‘ekatta’’nti vuccati, evañca katvā vipākajjhānappavattipi idha samāpannakavāraggahaṇeneva gahitāti daṭṭhabbā. Asamāpannakavārenāti kāmāvacaradhammappavattiyā. Upacārajjhānenapi hi cittaṃ na sammā ekattaṃ gatanti vuccatīti.

第六节。“已经完成度者”，意即完成一劫期间所缴获之功德。色界与无色界的禅定之内修行者，意指在某一根本法上只以一法专一修学，以“一同一心”称之。对果位禅定亦如是涵盖之，故此语亦用于果禅定划分。未完成度者，则指欲界修行法。初通禅定时未得依一法专一者亦称“未完成度”，以此区别。

Yojanāti maññanāyojanā. Bhinditvāti vibhajitvā. Sāsananayenāti pāḷinayena. Tattha ‘‘ekattaṃ maññatī’’tiādīsu ‘‘vedanaṃ attato samanupassatī’’tiādinā nayena, ‘‘nānattaṃ maññatī’’tiādīsu pana ‘‘rūpaṃ attato samanupassatī’’tiādinā nayena vuttavidhiṃ anugantvā maññanā veditabbā.

『以由联结而认为』者，谓依因缘连结而生之见。『分裂而谓之』者，谓将整体分别解析之义。『以教法为引导』者，谓依巴利经律文之教示而导引。其间如“认为合一”等词句中，乃由“自他俱感受”之理引导；而如“自他俱观察色”等语，又依不同之义理引导。应循此所述之法理而解理所执。

Pathavīvārādīsu vuttena ca aṭṭhakathānayenāti ‘‘ahaṃ vedanāti maññati, mama vedanāti maññatī’’tiādinā, ‘‘ahaṃ rūpanti maññati, mama rūpanti maññatī’’tiādinā cāti attho. Tenāha ‘‘yathānurūpaṃvīmaṃsitvā’’ti, ekattanānattabhāvesu yo yojanānayo sambhavati, tadanurūpaṃ vicāretvāti attho. Kecīti abhayagirivāsino. Apareti sārasamāsācariyā. Diṭṭhābhinivesaṃ vadantīti sambandho. Puthujjanassa maññanā nāma sakkāyaṃ bhinditvāva yathāupaṭṭhitavisayavaseneva pavattatīti na tattha ayamekattanayo ayaṃ nānattanayoti vibhāgavaseneva, ekattasaññī attā hotītiādīsu ca attano ekattanānattasaññitā vuttā, na pana ekattaṃ nānattanti evaṃ pavattassa diṭṭhābhinivesassa ekattanānattabhāvoti evamettha tadubhayassa idha anadhippetabhāvo daṭṭhabbo.

经文中所谓地、水等种种，及论疏所说“我觉受，我之受”等，及“我觉色，我之色”等义，乃指如是含义。故所谓“依相称而深思”，即于合一与分别二性所生之连结见，依事相相称而分别思维之义。其例如阿毗闍梨及他等所述。所谓“见执我见”，与此连结有关。凡夫所执，乃割裂有我，执然自我有明显界限之故，误以为此即为合一，彼则为分别。然依此所谓“合一见”与“分别见”之分，实为相互对立，二者并立之理，此处应观察二者间未被言说之空处。故非仅言合一，亦非言分别，实难捉摸之状态也。

Yaṃ yathāvuttaputhujjano anavasesato gaṇhanto gahetuṃ sakkoti, taṃ tassa anavasesato gahetabbataṃ upādāya ‘‘sabba’’nti vuccatīti dassento ‘‘tamevā’’ti āha, sakkāyasabbanti attho. Sabbasmimpi tebhūmakadhamme ādīnavadassane asati nibbidābhāvato assādānupassanāya taṇhā vaḍḍhatevāti āha ‘‘sabbaṃ assādento sabbaṃ taṇhāmaññanāya maññatī’’ti. Vuttañhetaṃ bhagavatā – ‘‘saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhatī’’ti (saṃ. ni. 2.53, 57). ‘‘Sabbamidaṃ mayā nimmita’’nti tena nimmitamaññanāya attānaṃ seyyādito dahanto tena mānena nimmitaṃ maññatiyeva nāma nimmitamaññanāya vinā tathāmānuppattiyā abhāvatoti āha ‘‘attanā nimmitaṃ maññanto sabbaṃ mānamaññanāya maññatī’’ti. Sabbaṃ natthītiādinā nayenāti ādi-saddena niyativādādike saṅgaṇhāti. Mahā me attāti iminā sabbato attano vibhūtipavattivādaṃ dasseti. ‘‘Sabbaṃ sabbatthaka’’nti diṭṭhivasena – ‘‘ahaṃ sabbasmiṃ mayhaṃ kiñcanaṃ palibodho sabbasmiṃ, paro sabbasmiṃ parassa kiñcanaṃ palibodho sabbasmi’’ntiādinā nayenapettha maññanā sambhavatīti dassento āha ‘‘sesaṃ pathavīvāre vuttanayena veditabba’’nti. Apica ‘‘sabboyaṃ loko purisamayo’’ti evaṃdiṭṭhiko purisasaṅkhātato sabbato, attano uppattiṃ vā niggamanaṃ vā maññanto diṭṭhimaññanāya sabbato maññati, tasmiṃyeva pana diṭṭhimaññanāya maññite vatthusmiṃ sinehaṃ mānañca uppādayato taṇhāmaññanā mānamaññanā ca veditabbā. Taṃyeva pana sabbaṃ mayhaṃ attā kattā sāmīti vā maññanto ‘‘sabbaṃ me’’ti maññati, tathāyaṃ diṭṭhitaṇhābhinandanāhi abhinandanto sabbaṃ abhinandatīti evampettha maññanānaṃ pavatti veditabbā.

凡夫不自觉而执取所得之法者，其执取故乃称为“我一切”，谓此即是其所依赖。世尊示现，一切世间诸法如地、水等，其无常与苦性之见习而无厌倦，因厌倦故渴欲随之增加。由是观所生贪欲之力而曰：“一切因苦烦恼而执着，故生渴欲。”复言：“诸比库，当于烦恼缚诸法中，观苦生烦恼时，渴爱增长。”（圣典二五三及五七）复言“视为我所现世一切”，此依创新之见而执持“我即一切”，此乃见执生因。以彼认为“我即一切之法”，谓对一切的认知均以我为中心，故生爱我渴我之心。此即一切之见：谓“我即是一切，如此如彼皆由我知，非我则不知”。复言“一切人众之世界皆我所有”，此乃执相之故，由此见执乃生，所生见执，必有爱和慢随之，贪嗔等火焰起。故显现于前述地、水等诸科目之苦行善乐之相。

Tanti sakkāyaṃ. Ukkaṃsagatasukhasahitañhi khandhapañcakaṃ diṭṭhadhammanibbānavādī nibbānanti maññati, taṃ panatthato sakkāyoyevāti. Ekadhāti pañcavidhampi nibbānabhāvena ekajjhaṃ katvā vuttaṃ. Yatoti yasmā. Pañcahi kāmaguṇehīti manāpiyarūpādīhi pañcahi kāmakoṭṭhāsehi, bandhanehi vā. Samappito suṭṭhu appito allīno hutvā ṭhito. Samaṅgibhūtoti samannāgato. Paricāretīti tesu kāmaguṇesu kāmakoṭṭhāsesu yathāsukhaṃ indriyāni cāreti sañcāreti ito cito ca upaneti. Atha vā laḷati ramati kīḷati. Ettha dvidhā kāmaguṇā mānusakā ceva dibbā ca. Mānusakā ca mandhātukāmaguṇasadisā, dibbā paranimmitavasavattidevarājassa kāmaguṇasadisā. Evarūpe kāme upagatānañhi te diṭṭhadhammanibbānasampattiṃ paññapenti. Tenāha ‘‘ettāvatā kho…pe… hotī’’ti. Diṭṭhadhammoti paccakkhadhammo vuccati, tattha tattha paṭiladdhattabhāvassetaṃ adhivacanaṃ, diṭṭhadhamme nibbānaṃ imasmiṃyeva attabhāve dukkhavūpasamanaṃ diṭṭhadhammanibbānaṃ. Paramaṃ uttamaṃ diṭṭhadhammanibbānanti paramadiṭṭhadhammanibbānaṃ, taṃ patto hotīti attho. Pañcadhā āgatanti yathāvuttakāmaguṇasukhassa ceva catubbidharūpāvacarajjhānasukhassa ca vasena pāḷiyaṃ pañcappakārena āgataṃ. Nibbānaṃ assādentoti paramaṃ sukhaṃ nissaraṇanti maññanāya assādento.

此谓五蕴之我，色受想行识五蕴之合体，含有受乐之入灭，即涅槃。此乃合一体之我也。复言五欲之乐，此乃身心五欲之俱集，谓能令心安乐。以调顺、落实、离垢之意义，谓安然调御内五根、意念之乐，或娱戏、嬉戏。此中分人界欲乐及天界欲乐。人间欲乐较少，天界欲乐较盛，系天王欲乐及诸善天之享。得如是欲乐者，则称为色法之见灭涅槃成就。及谓“若干时日…生此果乐”。“见法”谓现行法，依现行能得之法义也。涅槃即此现行法中之乐灭苦，最高善乐，得此则名涅槃。五种到来，乃指合法，所趣之四无色禅及五欲善乐之集成中最高之乐。得此涅槃之乐，谓极乐、解脱也。

‘‘Imasmiṃ nibbāne patte na jāyati, na jīrati, na mīyatī’’ti evampi nibbānasmiṃ maññati. ‘‘Ito paraṃ paramassāsabhūtaṃ natthī’’ti gaṇhanto nibbānato maññati. Tayidaṃ nibbānaṃ mayā adhigataṃ, tasmā ‘‘nibbānaṃ me’’ti maññati. Tatoyeva taṃ nibbānaṃ diṭṭhābhinandanāya abhinandati. Ayaṃ tāvettha diṭṭhimaññanā. Tasmiṃyeva pana diṭṭhimaññanāya maññite vatthusmiṃ sinehaṃ mānañca uppādayato taṇhāmānamaññanāpi niddhāretabbā.

人于此涅槃果位中谓“未曾生起，不曾衰坏、无染污”，谓涅槃实为寂灭。谓“彼岸无复彼岸世”，以为脱离轮回，此谓涅槃故我得此涅槃，故谓“我得涅槃”。此即所说“见执”为“见爱执”，于此种种现法所生之见执应当观察其无常苦相并生离欲、断绝。

Yādisoti yathārūpo, yehi jegucchādisabhāvehi passitabboti attho. Esāti ayaṃ. Tenassa attano suṇantānañca paccakkhasiddhatamāha. Asubhādisabhāvena saha vijjamānānaṃ rūpādidhammānaṃ kāyo samūhoti sakkāyo, upādānakkhandhā. Tathāti tassa bhāvabhūtena paṭikūlatādippakārena. Sabbamaññanāti pathavīādike sarūpāvadhāraṇādivibhāgabhinne visaye pavattiyā anekavihitā sabbā taṇhāmaññanā.

“如彼者”谓依照此理说，谓所见诸恶欲之相，视为不净形态，此为见理也。谓自我及五蕴为聚合而成，故谓有身，且为我所取缘之五執取蕴。谓此相为自我之相，是相反之原故。一切视为我者，乃从地、水等诸相、形式区别等处，生多种烦恼爱欲之思维。

Jegucchoti jigucchanīyo. Tenassa asubhājaññaduggandhapaṭikūlabhāvaṃ dasseti. Siduroti khaṇe khaṇe bhijjanasabhāvo. Tenassa aniccaaddhuvakhayavayapabhaṅgurasabhāvaṃ dasseti. Ayanti sakkāyo. Dukkhoti na sukho. Tenassa kicchakasirābādhadukkhavuttitaṃ dasseti. Apariṇāyakoti pariṇāyakarahito. Tenassa attasuññaasāravuttitaṃ dasseti. Tanti sakkāyaṃ. Paccanīkatoti sabhāvapaṭipakkhato, subhaniccasukhaattāditoti attho. Gaṇhanti gaṇhanto, tattha subhādigāhavasena abhinivisantoti attho.

顽固厌弃者，从其心显不善见、恶臭、令人憎恶之性质。所谓坚硬者，若干时刻具腐败之状，显示其无常、腐坏、消亡、衰减及极为脆弱之性质。所谓有缠缚者，并非快乐，显示身心痛苦之状态，如头痛病痛所示。所谓无依止者，展示其自我虚空无实体之义。此等皆属有缠缚。所谓接近者，意指与本性相对，涵义为相好、无常、快乐等。此等被囊括于内，但其细节隐伏如针刺般藏匿于其中。

Idāni tissopi maññanā upamāhi vibhāvetuṃ ‘‘subhato’’tiādi vuttaṃ. Tattha yathā mahāpariḷāhe vipulānatthāvahe ca aggimhi salabhassa patanaṃ subhasukhasaññāya, evaṃ tādise sakkāye salabhassa taṇhāmaññanāti imamatthaṃ dasseti ‘‘subhato…pe… taṇhāya maññanā’’ti iminā.

现在比如第三者之认识予以分析，其中如说“是美好者”等。譬如大火燃烧时，蜜蜂蜂群因看到火花炎光而误解为美好愉快，由此类推，在此有缠缚中，蜜蜂误认为渴爱是美好，此义即“是美好…故而有渴爱之认识”之旨。

Gūthādī kīṭako gūtharāsiṃ laddhā asampannepi tasmiṃ sampannākāraṃ pavattayamāno attānaṃ ukkaṃseti, evamanekādīnave ekantabhedini sakkāye niccasaññaṃ upaṭṭhapetvā sampattimadena tattha bālo mānaṃ jappetīti imamatthamāha ‘‘niccasaññaṃ…pe… mānena maññanā’’ti.

如寄居蟹等虫，虽身处破败之壳，仍在其中维持完整之形态。诸多新异断裂状态之有缠缚，持续维持对常恒之错误认知，以此维持其表面完整，愚者自以为是自我，故说“常恒认知…以虚妄之我见自缚”。

Yathā bālo muddhadhātuko sammūḷho koci ādāse attano paṭibimbaṃ disvā ‘‘ayaṃ maññe ādāsasāmiko, yadi ahamimaṃ gahetvā tiṭṭheyyaṃ, anatthampi me kareyyā’’ti chaḍḍetvā palāyanto tattha avijjamānameva kiñci vijjamānaṃ katvā gaṇhi, tathūpamo ayaṃ bālo sakkāye attattaniyagāhaṃ gaṇhantoti imamatthaṃ dīpeti ‘‘attā…pe… diṭṭhiyā hoti maññanā’’ti iminā.

譬如愚者因迷乱而看到自身映像，认为是主人命令自己，若取持该形象而立，则自招废废无益，反而遗弃逃离。于此愚痴状态中尚有所认，故说“自我…有执之见”。指此持见如同愚痴之身执。

Sukhumaṃ mārabandhanaṃ vepacittibandhanatopi sukhumatarattā. Tenāha bhagavā ‘‘aho sukhumataraṃ kho, bhikkhave, mārabandhana’’nti.

微细的魔缚，比荆棘之痛苦更甚却无形。故世尊言：“啊，比库们，这种魔缚微妙细微，却极为痛苦”。

Bahunti ativiya, anekakkhattuṃ vā. Vipphandamānopi sakkāyaṃ nātivattati saṃsāraṃ nātivattanato. Yathāha ‘‘ye te, bhikkhave, samaṇā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, te, sakkāyaṃyeva anuparidhāvanti seyyathāpi sā gaddulabandhano’’tiādi. Yathā hi sattasupi ucchedavikappesu saṃsāranāyikānaṃ taṇhādiṭṭhīnaṃ pahānaṃ sambhavati, evaṃ sassatavikappesupīti kathañci pana diṭṭhigatikassa bhavavippamokkho. Tena vuttaṃ ‘‘sakkāyaṃ nātivattatī’’ti.

生生世世虽多次数，但从未超越有缠缚之轮回苦海。如经云：“比库们，那些修行者观察众生灭亡、不生、不入涅槃之法者，其身亦如铁链所缠，难以超脱。”因为即使极少数众生曾得灭度，众生中对生死执着因执见起，难以放弃。即所谓“有缠缚未曾超越”。

Sasoti so eso puthujjano. Niccanti sabbakālaṃ.

彼此呼喊，这个人是世俗外道，无明凡夫。他们常常灭尽一切法。

Tanti tasmā sakkāyamalīnassa jātiyādīnamanativattanato. Asātatoti dukkhato.

因此，因着色身污秽等缘故，生起和诸根始等不续转流而起。因不真实，乃称为苦。

Passaṃ evamimanti asubhāniccadukkhānattasabhāvaṃ taṃ sakkāyaṃ vuttappakārena yathābhūtavipassanāpaññāsahitāya maggapaññāya passanto. Pahāyāti samucchedavasena sabbā maññanāyo pajahitvā. Sabbadukkhā pamuccatīti sakalasmāpi vaṭṭadukkhato pamuccatīti.

当观察此身时，见其不净、无常、苦、无我本性，依照已宣说的身法，凭真实而正见观照，并具足道理智慧之见观察，谓之真实观智。有舍，谓断灭之意，认为一切所念皆断舍。并以为从一切苦中解脱，即为断除一切轮转痛苦。

Ekattavārādivaṇṇanā niṭṭhitā. · 一性等品之解释已毕。

Paṭhamanayavaṇṇanā niṭṭhitā. · 第一法的解说完毕。

Sekkhavāradutiyanayavaṇṇanā有学段第二法的解说。

§7

7. Adhippetassa atthassa aniyametvā vacanaṃ uddeso, niyametvā vacanaṃ niddesoti āha ‘‘yoti uddesavacanaṃ, soti niddesavacana’’nti. Sampiṇḍanatthoti samuccayattho. Sampiṇḍanañca sabhāgatāvasena hotīti āha – ‘‘ārammaṇasabhāgenā’’ti, ārammaṇassa sabhāgatāya sadisatāyāti attho. Sekkhaṃ dasseti sāmaññajotanāya visese avaṭṭhānato, sekkhavisayattā ca tassa vacanassa.

第七。关于加于对象之事，以无任意约束为言，指明无任约束为指导，称为‘指导言’，无任约束为‘示意言’。积聚作用谓之汇集。汇集亦别解为组成部分体，由此说‘缘分部分之组成体’。以求教大致方便见解，和学习对象有关。

Kenaṭṭhenāti yasmā ñāṇena araṇīyato attho sabhāvo, tasmā kenaṭṭhena kena sabhāvena kena lakkhaṇena sekkho nāma hotīti attho. Yasmā pana sekkhadhammādhigamena puggale sekkhavohārappavatti, tasmā ‘‘sekkhadhammapaṭilābhato sekkho’’ti vuttaṃ. Sekkhadhammā nāma catūsu maggesu, heṭṭhimesu ca tīsu phalesu sammādiṭṭhiādayo. Tenāha ‘‘sekkhāya sammādiṭṭhiyā…pe… ettāvatā kho bhikkhu sekkho hotī’’ti. Evaṃ abhidhammapariyāyena sekkhalakkhaṇaṃ dassetvā idāni suttantikapariyāyenapi taṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha sikkhatīti iminā sikkhāttayasamaṅgī apariniṭṭhitasikkho sekkhoti dasseti. Tenāha ‘‘sikkhatī’’tiādi . Sikkhāhi niccasamāyogadīpanatthañcettha ‘‘sikkhati sikkhatī’’ti āmeḍitavacanaṃ. Atha vā sikkhanaṃ sikkhā, sā etassa sīlanti sekkho. So hi apariyositasikkhattā tadadhimuttattā ca ekantena sikkhanasīlo, na asekkho viya pariniṭṭhitasikkho tattha paṭippassaddhussukko, nāpi vissaṭṭhasikkho pacurajano viya tattha anadhimutto. Atha vā ariyāya jātiyā tīsu sikkhāsu jāto, tattha vā bhavoti sekkho. Atha vā ikkhati etāyāti ikkhā, maggaphalasammādiṭṭhi. Saha ikkhāyāti sekkho.

‘何为本底’，谓由智慧明了其义及本性。因此以‘何所本底、何所组成、依据何种标识，得名学习’，此为此义。因学习思想品德产生于个人，故称‘由学习品德的获得，乃名为学习者’。学习品德谓四法门、三果等，包括正见等。因此说‘由学习正见…依此缘故，学者由此成为学者’。以论说法整理说明学者特征，此处再以经藏文献说明。此处‘学习’乃指三学兼具、尚未圆满学者。又说‘学习者’，以持续学习，恒常聚合。又说‘学习’为修习。修习中常聚合，即称‘修习、学习’。若生于圣者之三学习中，则为学者。彼所谓‘愿求’或‘渴求’，谓欲达道果正见也。携渴即为学者。

Anulomapaṭipadāya paripūrakārīti yā sā sīlādikā vipassanantā dukkhanirodhagāminiyā lokuttarāya paṭipadāya anulomanato anulomapaṭipadā, tassā sampādanena paripūrakārīti. Idāni taṃ paṭipadaṃ puggalādhiṭṭhānena dassetuṃ ‘‘sīlasampanno’’tiādi vuttaṃ. Tattha sīlasampannoti pātimokkhasaṃvarasīlena samannāgato, paripuṇṇapātimokkhasīlo vā. Pātimokkhasīlañhi idha ‘‘sīla’’nti adhippetaṃ padhānabhāvato. Rūpādiārammaṇesu abhijjhādīnaṃ pavattinivāraṇasaṅkhātena manacchaṭṭhānaṃ indriyānaṃ pidhānena indriyesu guttadvāro. Pariyesanādivasena bhojane pamāṇajānanena bhojane mattaññū. Vigatathinamiddho hutvā rattindivaṃ kammaṭṭhānamanasikāre yuttatāya jāgariyānuyogamanuyutto. Kathaṃ pana jāgariyānuyogo hotīti taṃ dassetuṃ ‘‘pubbarattā…pe… viharatī’’ti vuttaṃ. Yathāha ‘‘kathañca pubbarattāpararattaṃ jāgariyānuyogamanuyutto hoti? Idha bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena…pe… sodheti, evaṃ kho bhikkhu pubbarattāpararattaṃ jāgariyānuyogamanuyutto hotī’’ti (vibha. 519). Imasmiṃ panattheti ‘‘maññati, na maññatī’’ti ca vattabbabhāvasaṅkhāte atthe. No puthujjano adhippeto ‘‘appattamānaso, anuttaraṃ yogakkhemaṃ patthayamāno’’ti ca vuttattā.

顺行道路，谓欲求完成修行而成就断尽苦灭的出世道。因修行得成此进路，谓之完成者。现在为说此道，以人为本，称为‘具戒者’。具戒者以巴提摩卡戒具足，或具足完善戒律。巴提摩卡戒是此处‘戒’主要依归。于色等境界，戒断除贪欲等烦恼之起，令意念安住，闭紧感官门户。若有搜寻等错乱，因知食量足而节制饮食。废除昏沉睡眠，昼夜得宜专注在修行工夫上。何以专注于觉醒行？当观前夜及当天之觉醒连续状态。例言：‘如何连贯前后觉醒? 当比库日间行走坐卧清净心意，夜间首更至第二更亦净心，故此觉醒连贯不间断。’依此理，‘于此义中，谓意念分两：以为、以不为等理’。非凡夫此理亦通晓。非俗人受持戒律，有无上安守之护。

Sampayuttattā manasi bhavoti rāgo mānaso, mano eva mānasanti katvā cittaṃ mānasaṃ, anavasesato mānaṃ sīyati samucchindatīti aggamaggo mānasaṃ, tannibbattattā pana arahattassa mānasatā daṭṭhabbā. Janesutāti jane sakalasattaloke vissutā, patthaṭayasāti attho.

由于心与心相连，贪爱生于心中。心即是心的主宰，意以心为主，意心相互作用，心意迷乱，有所增减、切断，这便是心的根本源头。因心的生成故，必须观察阿拉汉的心。所谓「生者」是指天下一切有情众生所生，所谓「义显现」即指其意涵。

Natthi ito uttaranti anuttaraṃ. Taṃ pana sabbaseṭṭhaṃ hontaṃ ekantato sadisarahitameva hoti, tasmā vuttaṃ ‘‘anuttaranti seṭṭhaṃ,asadisanti attho’’ti. Patthayamānassāti taṇhāyantassa. Pajappitānīti mānajappanāni. Yasmiñhi vatthusmiṃ taṇhāyanā patthayamānamaññanā sambhavati, tasmiṃyeva ‘‘seyyohamasmī’’tiādīni pajappitāni sambhavantīti adhippāyo. Pavedhītanti parivāsitaṃ. Pakappitesūti taṇhādiṭṭhikappehi parikappitesu ārammaṇesu. Sotanti kilesasotaṃ . Tasmiñhi chinne itarasotaṃ chinnamevāti. Viddhastanti vināsitaṃ. Tañca kho lomahaṃsamattampi asesetvāti dassento āha ‘‘vinaḷīkata’’nti, vigatāvasesaṃ katanti attho. Adhimuttiyā idhādhippetapatthanā pākaṭā hotīti ‘‘tanninno’’tiādi vuttaṃ, na pana kusalacchandassa adhimuttibhāvato. Adhimuccantoti okappento.

没有比此更上、更胜的了。但此上最优良者，唯独是不含怨恨之心，因此有言「最上者是无上，非怨者是义」。所谓负担的心，是指渴爱之心中所负载的痛苦。所谓「心语」是指心中的念头。那在某物中有渴爱负载，则随即产生「这就是我」等念头，称为负载心，这是一种执着。所谓激励者，是指被抨击者。所谓考虑，是指对渴爱此类事物的观察与决断。所谓「流」是烦恼之流。在此断除时，其他流也会被断除。所谓「穿透」即是毁灭。如同拔除汗毛般的彻底，名为「拔除无余」。此种超越认识呈现的显现，称为「证悟」。但这非指对善欲的执拗，而是断尽执着。所谓「断除」，即是速断去除。

Sabbākāraviparītāyāti ‘‘subhaṃ sukhaṃ nicca’’ntiādīnaṃ sabbesaṃ attanā gahetabbākārānaṃ vasena tabbiparītatāya, anavasesato dhammasabhāvaviparītākāragāhiniyāti attho. Abhivisiṭṭhena ñāṇenāti asampajānanamicchājānanāni viya na dhammasabhāvaṃ appatvā nāpi atikkamitvā, atha kho avirajjhitvā dhammasabhāvassa abhimukhabhāvappattiyā abhivisiṭṭhena ñāṇena, ñātapariññādhiṭṭhānāya tīraṇapariññāya pahānapariññekadesena cāti attho. Tenāha ‘‘pathavīti…pe… vuttaṃ hotī’’ti. Pathavībhāvanti pathaviyaṃ abhiññeyyabhāvaṃ. Lakkhaṇapathavī hi idhādhippetā, pariññeyyabhāvo panassā ‘‘aniccātipī’’tiādinā gahitoti. Abhiññatvāti ñātatīraṇapahānapariññāhi heṭṭhimamaggañāṇehi ca abhijānitvā. Māmaññīti appahīnānaṃ maññanānaṃ vasena māti maññatīti mā, pahīnānaṃ pana vasena na maññatīti amaññī, mā ca so amaññī ca māmaññīti evamettha padavibhāgato attho veditabbo. Tattha yena bhāgena amaññī, tena maññīti na vattabbo. Yena pana bhāgena maññī, tena amaññīti na vattabboti. Evaṃ paṭikkhepappadhānaṃ atthaṃ dassetuṃ aṭṭhakathāyaṃ ‘‘maññī ca na maññī ca na vattabbo’’ti vuttaṃ. Paṭikkhepappadhānatā cettha labbhamānānampi maññanānaṃ dubbalabhāvato veditabbā. Tenevāha – ‘‘itarā pana tanubhāvaṃ gatā’’ti. Māti ca nipātapadametaṃ, anekatthā ca nipātāti adhippāyena ‘‘etasmiñhi atthe imaṃ padaṃ nipātetvā vutta’’nti vuttaṃ. Nipātetvāti ca pakatiādivibhāganiddhāraṇe anumānanayaṃ muñcitvā yathāvutte atthe paccakkhatova dassetvāti attho. Puthujjano viyāti etenassa uparimaggavajjhataṇhāmānavasena maññanā na paṭikkhittāti dīpeti.

所谓「一切法相反」，是指「美好」「快乐」「常住」等所有由自我所执持的性质之相反，即法的真实本性之相反。所说「经由对法本性之深明，方能断除妄见及无明，最终以真知智慧断尽渴爱，获得如何断除的究竟见解。」因此说『地法……如所说』。所谓地是指对地的洞见境界。此地之性质正是指真实可知的状态。这里以「无常」等三相而确立其法性。所谓洞见，是指以深知断除及智慧加持之实际认识。所谓妄我，是指以不实我相执持为我；断我，则是不执持为我。不要以持我为妄我，也不要以不持为断我，此乃词义辨析，应理解为妄我与断我不可分别视为单独存在。因其相互分别，故训诂云：「断与不断不可分别视为独立」。这种相互反对的含义，即使对现见之已得者而言，依然因于迷惑不明而脆弱。正如所说：『有些人已进入此境』。这里「有」是语气助词，依词义多义，此处乃解释本义之用。被用来说明词句含义，故称为训诂。

Atha vā mā maññīti parikappakiriyāpaṭikkhepavacanametaṃ ‘‘mā randhayuṃ, mā jīrī’’tiādīsu viya, na maññeyyāti vuttañhoti. Yathā hi puthujjano sabbaso appahīnamaññanattā ‘‘maññati’’cceva vattabbo, yathā ca khīṇāsavo sabbaso pahīnamaññanattā na maññati eva, na evaṃ sekkho. Tassa hi ekaccā maññanā pahīnā, ekaccā appahīnā, tasmā ubhayabhāvato ubhayathāpi na vattabbo. Nanu ca ubhayabhāvato ubhayathāpi vattabboti? Na. Yā hi appahīnā, tāpissa tanubhāvaṃ gatāti tāhipi so na maññeyya vibhūtatarāya maññanāya abhāvato, pageva itarāhi. Tenāha bhagavā ‘‘mā maññī’’ti. Tena vuttaṃ ‘‘mā maññīti parikappakiriyāpaṭikkhepavacanametaṃ ‘mā randhayuṃ, mā jīrī’tiādīsu viya, na maññeyyāti vuttaṃ hotī’’ti. Ayañcassa amaññanā vatthuno pariññeyyattā, na asekkhassa viya pariññātattā. Yañhi ekantato parijānitabbaṃ parijānituṃ sakkā, na tattha tabbidhure viya puthujjanassa maññanā sambhavanti. Tenāha ‘‘pariññeyyaṃ tassāti vadāmī’’ti.

又或说「不要执我」是指导致断除妄我心的行为之否定劝告，如言「勿衰老，勿衰弱」，意即不宜执我。凡夫因全然不识断我，而继续存著妄我之心，故谓「执我」；如同断烦恼已全灭者则无执我。修行者常有执妄我及执断我的双重心态，因此不可一味谓之执我或不执我。难道执之与不执之都应有之吗？否也。既然不执我者已断尽烦恼及我见，依理不当以妄我心视之，正如世尊教言「莫执妄我」——警告说「莫执妄我」是以否定含义告诫「勿衰老」，「勿衰弱」者如是。此处所谓不执我者乃为深明，非只一般凡夫所知。唯有深入彻底了解而非粗疏知见者，才能有不执我之境界。因此云「应当深知此理」。

Okkantaniyāmattāti anupaviṭṭhasammattaniyāmattā, otiṇṇamaggasotattāti attho. Sambodhiparāyaṇattāti uparimaggasambodhipaṭisaraṇattā, tadadhigamāya ninnapoṇapabbhārabhāvatoti attho. Ubhayenapi tassa avassaṃbhāvinī sesapariññāti dasseti. Pariññeyyanti parijānitabbabhāvena ṭhitaṃ, pariññātuṃ vā sakkuṇeyyaṃ. Tappaṭipakkhato apariññeyyaṃ. Puthujjanassa viyāti etena idhādhippetaputhujjanassa pariññeyyabhāvāsaṅkā eva natthi anadhikāratoti dasseti. ‘‘Mābhinandī’’ti etthāpi imināva nayena attho veditabbo.

所谓规则之进入，是指未曾开通之前的规则；所谓超过经路，是指超越基本经路。在通达佛果之前，因涵盖了禅定及证悟的法门，甚至进入般涅槃之境界，表现出宁静及安祥发露的状态。这里所说兼有以上种种现象，是指见解的完备状态。所谓了知，是与应当了知的真理相称；所谓能知，是指能知之义。因有无法对立矛盾之知，是指对凡夫而言，通达佛陀显现之真理之迹象尚未显现，故尚无碍于权限。由此知之，谓曰「应当深知此义」。

Sekkhavāradutiyanayavaṇṇanā niṭṭhitā. · 有学段第二法的解说完毕。

Khīṇāsavavāratatiyādinayavaṇṇanā漏尽者段第三等诸法的解说。

§8

8.Sabhāgo diṭṭhasaccatādisāmaññena. Ārakā kilesehi arahanti padassa niruttinayena atthaṃ vatvā taṃ pāḷiyā samānento ‘‘vuttañceta’’ntiādimāha. Tattha pāpakāti lāmakaṭṭhena duggatisampāpanaṭṭhena ca pāpakā. Sāvajjaṭṭhena akosallasambhūtaṭṭhena ca akusalā. Saṃkilesaṃ arahanti, tattha vā niyuttāti saṃkilesikā. Punabbhavassa karaṇasīlā, punabbhavaphalaṃ arahantīti vā ponobhavikā. Saha darathena pariḷāhena pavattantīti sadarā. Dukkho kaṭuko, dukkhamo vā vipāko etesanti dukkhavipākā. Anāgate jātiyā ceva jarāmaraṇānañca vaḍḍhanena jātijarāmaraṇiyāti. Evametesaṃ padānaṃ attho veditabbo. Kāmañcāyaṃ suttantavaṇṇanā, abhidhammanayo pana nippariyāyoti tena dassento ‘‘cattāro āsavā’’tiādimāha. Samucchinnā paṭippassaddhāti na kevalaṃ samucchinnā eva, atha kho paṭippassaddhāpīti maggakiccena sadisaṃ phalakiccampi niddhāreti.

第八，讲述集会、真实等普遍法则。佛陀以戒法克制欲染烦恼，依其明确实义说法，并加以诠释称为「已说之义」。所谓「恶」是指以恶趣堕落加持之恶业，或以不善行为结局的恶法。所谓「不善」是指由无明等习气所生之恶法。所谓「染污」指众多烦恼。所谓「染着」是指烦恼依附作用。所谓「未来生」是指重新生起之业与其后果。所谓「痛苦」是指苦恼，或称苦果。所谓「未来」是指由生死增进之苦果与老死的增长。由此可知此等辞句的意义。对于经文之描述，论理述说有所局限，据以说明「四漏」等诸法。断除即是彻底消灭，不仅仅是暂时消除，断除意味着达成彻底灭苦。

Sīlavisodhanādinā garūnaṃ paṭipattiyā anukaraṇaṃ garusaṃvāso. Ariyamaggapaṭipatti eva ariyamaggasaṃvāso. Dasa ariyāvāsā nāma pañcaṅgavippahīnatādayo. Ye sandhāya vuttaṃ –

通过持守戒律等清净行为，恭敬坚重的行为就是庄重的生活；而圣道的实践则是圣道的庄严生活。所谓十圣居，指的是五种去除障碍等。对此藏中有云——

‘‘Dasayime, bhikkhave, ariyāvāsā, ye ariyā āvasiṃsu vā āvasanti vā āvasissanti vā. Katame dasa? Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, panuṇṇapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño. Ime kho, bhikkhave, dasa ariyāvāsā’’ti (a. ni. 10.19).

「比库们，所谓十圣居，是那些圣者曾经住持、现在住持、将来住持的圣居。哪十种？比库们，欲去除五种障碍、具足六和合的比库，单独守护、四念处具足、坚定确实的独证法、平等正念周全圆满、不动坚定的意念、身心安静、心清净自在、智慧清净自在，这些就是十圣居。」（增支部10.19）

Vussatīti vā vusitaṃ, ariyamaggo, ariyaphalañca, taṃ etassa atthīti atisayavacanicchāvasena arahā ‘‘vusitavā’’ti vutto. Karaṇīyanti pariññāpahānabhāvanāsacchikiriyamāha. Taṃ pana yasmā catūhi maggehi catūsu saccesu kattabbattā soḷasavidhanti veditabbaṃ. Tenāha ‘‘catūhi maggehikaraṇīya’’nti. Sammāvimuttassāti aggamaggaphalapaññāhi samucchedapaṭippassaddhīnaṃ vasena suṭṭhu vimuttassa. Santacittassāti tato eva sabbakilesadarathapariḷāhānaṃ vūpasantacittassa. Bhinnakilesassa khīṇāsavassa bhikkhuno. Katassa pariññādikiccassa paṭicayo puna karaṇaṃ natthi, tato eva karaṇīyaṃ na vijjati na upalabbhati.

『久住』又说『现住』，指圣道和圣果，这即是其意。由阿拉汉的称谓『久住者』可知，以此表示对久住胜义之助缘的加持。所谓应行者即是指对修尽净法的确立根本之修弃行为的应修，对于此地由四圣道与四真谛分别应修，可知成十六种。故说「应当由四圣道行之」。所谓「正真正净者」，是凭最高圣道果智慧而对断慧去分别清净，心意安稳而真实的解脱者。所谓「心安稳者」，指正念清净、远离诸污染欲念的安定心。所谓『不同』，是指漏尽净尽的比库。既无须后续之修行，故无可施作，亦无所证得。

Bhārāti osīdāpanaṭṭhena bhārā viyāti bhārā. Vuttañhi ‘‘bhārā have pañcakkhandhā’’tiādi (saṃ. ni. 3.22). Attano yonisomanasikārāyattanti attupanibandhaṃ, sasantānapariyāpannattā attānaṃ avijahanaṃ. Tayidaṃ yadipi sabbasmiṃ anavajjadhamme sambhavati, akuppasabhāvāparihānadhammesu pana aggabhūte arahatte sātisayaṃ, netaresūti dassento āha ‘‘attano paramatthaṭṭhena vā’’ti, uttamaṭṭhabhāvenāti attho.

『执着』此为负担，执着即负担。经中有言『五蕴即负担』（增支经三·二二）。此负担因顺理正思所缠，彼此相续缠结，使自身不能觉察。且此负担虽生于一切无垢法中，实则为在阿拉汉中成就无忧、无难境界的主要障碍，非他。故示言『以自己究竟真实义为缘』，即以究竟真实境界作为施持之缘，修习最高无上法。

Suttantanayo nāma pariyāyanayoti nippariyāyanayena saṃyojanāni dassento ‘‘bhavarāgaissāmacchariyasaṃyojana’’nti āha, na pana ‘‘rūparāgo’’tiādinā. Bhavesu saṃyojantīti kilesakammavipākavaṭṭānaṃ paccayo hutvā nissarituṃ appadānavasena bandhanti. Satipi hi aññesaṃ tappaccayabhāve na vinā saṃyojanāni tesaṃ tappaccayabhāvo atthi, orambhāgiyauddhambhāgiyasaṅgahitehi ca tehi taṃtaṃbhavanibbattakakammaniyamo bhavaniyamo ca hoti , na ca upacchinnasaṃyojanassa katānipi kammāni bhavaṃ nibbattentīti tesaṃyeva saṃyojanaṭṭho daṭṭhabbo.

所谓经子者，是指『同灭尽』，以灭尽反说系缚，谓之『诸有爱系缚』，而不言『色爱』等。生死系缚即由烦恼、业及其果报轮转相续，故紧紧相绑而难解。实有断灭，因何无明断则无系缚？又因系缚起始终结相互连系，故于系缚中有世间生死轮回之因果律，不因断灭系缚之业而终止其生死。此处唯应观察系缚本质。

Sammā aññāyāti ājānanabhūtāya aggamaggapaññāya sammā yathābhūtaṃ dukkhādīsu yo yathā jānitabbo, taṃ tathā jānitvā. Cittavimutti sabbassa cittasaṃkilesassa vissaggo. Nibbānādhimutti nibbāne adhimuccanaṃ tattha ninnapoṇapabbhāratā. Tanti pathavīādikaṃ. Pariññātaṃ, na puthujjanassa viya apariññātaṃ, sekkhassa viya pariññeyyaṃ vā. Tasmāti pariññātattā.

所谓正智，为无生之缘起阿耨多罗三藐三菩提智，能正知诸苦等法以真实相，观察如实知之。心解脱即是所有心之垢尽脱落。涅槃解脱，即涅槃之超越自在，于此具足无困扰之清凉欢喜。如地等烦恼具足所生。为成就智慧所了达，非辟支佛所能及，唯有修行者能得知。故名为已了解之智慧。

Catutthapañcamachaṭṭhavārā tattha tattha kilesanibbānakittanavasena pavattattā nibbānavārā nāma. Tattha pathavīādīnaṃ pariññātattā amaññanā, sā pana pariññā rāgādīnaṃ khayena siddhāti imassa atthassa dīpanavasena pāḷi pavattāti dassento ‘‘pariññātaṃ tassāti sabbapadehi yojetvāpunakhayā rāgassa vītarāgattāti yojetabbaṃ. Esa nayo itaresū’’ti āha. Tattha itaresūti pañcamachaṭṭhavāresu. Yadi evaṃ kasmā pāḷi evaṃ na dissatīti āha ‘‘desanā pana ekattha vuttaṃ sabbattha vuttameva hotīti saṃkhittā’’ti.

第四、第五、第六节，每一节均以烦恼灭尽为旨趣而展开讲述，称为灭尽节。于此，因对地、水等所缘的彻悟，心不起分别；而此种彻悟，是由对贪等烦恼的断尽而成就。这里为解说其意而明示 ‘‘彻悟者即应在一切法上，结合回灭，显无贪’’，并说此法亦适用于他处。所谓他处，即第五、第六节。若疑为何巴利文如此表达，回答曰 ‘‘因教法虽一处宣说，但其义理一致，故简约表述’’。

Na khayā rāgassa vītarāgo sabbaso appahīnarāgattā. Vikkhambhitarāgo hi soti. Bāhirakaggahaṇañcettha tathābhāvasseva tesu labbhanato, na tesu eva tathābhāvassa labbhanato. Idāni yā sā ‘‘pariññātaṃ tassā’’ti sabbapadehi yojanā vuttā, taṃ vināpi nibbānavāraatthayojanaṃ dassetuṃ ‘‘yathā cā’’tiādi vuttaṃ. Tattha maññanaṃ na maññatīti maññanā nappavattatīti attho. Maññanāya maññitabbattepi tassā vatthuantogadhattāti evamettha attho daṭṭhabbo.

非因断灭而全然无贪，乃是贪虽不全除但已减低。贪欲为不定散乱，如外境牵引时依然生起，故不一定断已。现所说 ‘‘彻悟''一词，乃广泛结合一切法而成法义之用，除此之外，还有以 ‘‘如是''等说显灭尽节义之用。此处 ‘‘认为非即是非''，意谓断尽节之‘‘认为''非指废弃，而是指将 ‘‘认为''之心不生起。如果对 ‘‘认为''还应认知，则内意是不能生起。

Yadipi pariññātapadaṃ aggahetvā nibbānavāradesanā pavattā, evampi ‘‘khayā’’tiādipadehi pariññāsiddhi eva pakāsīyatīti ko tesaṃ visesoti codanaṃ sandhāyāha ‘‘ettha cā’’tiādi. Maggabhāvanāpāripūridassanatthaṃ vutto, maggakiccantā hi pariññāyoti adhippāyo. Itare…pe… veditabbā vītarāgādikittanatoti. Dvīhi vā kāraṇehīti yathāvuttakāraṇadvayena. Assāti khīṇāsavassa. Ayaṃ visesoti idāni vuccamāno viseso. Yadipi khīṇāsavo ekantena vītarāgo vītadoso vītamoho eva ca hoti, yāya pana pubbabhāgapaṭipadāya vītarāgatādayo savisesāti vattabbataṃ labhanti, taṃ dassento ‘‘tīsu hī’’tiādimāha . ‘‘Ratto atthaṃ na jānātī’’tiādinā (netti. 11) rāge ādīnavaṃ passato ‘‘rāgo ca nāma sukhābhisaṅgena uppajjati, sukhañca vipariṇāmato dukkhaṃ. Pageva itara’’nti sahetuke rāge ādīnavadassanaṃ dukkhānupassanāya nimittaṃ, dukkhānupassanā ca paṇidhiyā paṭipakkhabhāvato appaṇihitavimokkhaṃ paripuretīti āha ‘‘rāge…pe… vītarāgo hotī’’ti. Tathā ‘‘duṭṭho atthaṃ na jānātī’’tiādinā (itivu. 88) dose ādīnavaṃ passato ‘‘doso ca nāma dukkhaṃ paṭicca uppajjati, tañca ubhayaṃ anavaṭṭhitaṃ ittaraṃ pabhaṅgū’’ti sahetuke dose ādīnavadassanaṃ aniccānupassanāya nimittaṃ, aniccānupassanā ca niccanimittādīnaṃ paṭipakkhabhāvato animittavimokkhaṃ paripūretīti āha ‘‘dose…pe… hotī’’ti. Tathā ‘‘mūḷho atthaṃ na jānātī’’tiādinā (itivu. 88) mohe ādīnavaṃ passato ‘‘moho nāma yathāsabhāvaggahaṇassa paribbhamanto’’ti mohassa vikkhambhanaṃ anattānupassanāya nimittaṃ, anattānupassanāya ca attābhinivesassa paṭipakkhabhāvato suññataṃ vimokkhaṃ paripūretīti āha ‘‘mohe…pe… vītamoho hotī’’ti.

虽以 ‘‘彻悟''概念为主而展开灭尽节教说，若释 ‘‘断尽''等词，亦应显明彻悟成就。对此有两种原因，第一即所谓 ‘‘断尽者''即断尽余垢；第二 ‘‘彻悟''即断除烦恼，二者并举。此中 ‘‘已断者''即已除余垢。此为特别释意。虽然断尽者专指断贪、瞋、痴等，因其初期修行皆以断除这等烦恼为核心。对此初发心时，对贪烦恼缺乏洞见，以致贪即生乐的依存，如净观对此是烦恼不净现象的对治缘起，故说 ‘‘贪因乐缠生起，且其变异为苦，因此观之为烦恼不净的体''，此为以烦恼逆观对治染污烦恼。忿恨亦因苦缠相生起，因缘无常观为对治法，故断罪缠即无常观对治；痴因无明盖蔽真相，故转为空无实际自体证见及破除对此为对治法，故断痴为空无我观最终。

Evaṃ santeti yadi vītarāgatādayo vimokkhavibhāgena vuttā, evaṃ sante. Tasmāti yasmā vimokkhamukhavimokkhānaṃ vasena niyametvā na vuttaṃ, tasmā. Yaṃ kiñci arahato sambhavantaṃ vibhajitvā vuccatīti vārattayadesanā katāti imamatthaṃ dasseti ‘‘yaṃ arahato’’tiādinā.

若如实说，断除烦恼之解脱体分属解脱境界的种类，亦当承认解脱自在是主要。因曾未对解脱自在加以详细阐述，故须说明以便辨明凡夫解脱与圣者解脱之别。故所谓凡夫解脱，谓对其境界的分类与分段，故以此强调或界定 ‘‘阿拉汉成就之分类''。

Evaṃ vimuttivibhāgena khīṇāsavassa vibhāgaṃ vārattayadesanānibandhanaṃ dassetvā idāni avibhāgenapi tattha pariññāvisayassa anusayavisayassa ca vibhāgaṃ tassa nibandhanaṃ dassento ‘‘avisesenā’’tiādimāha. Tattha upekkhāvedanā visesato saṅkhāradukkhaṃ sammohādhiṭṭhānanti vuttaṃ ‘‘saṅkhāra…pe… moho’’ti. Sesaṃ vuttanayattā suviññeyyameva.

以此解脱分类为基础，说明已断余垢之解脱范畴；此处再阐明实未断与实已断的诸种倾向及其区分，称为 ‘‘非分别''。其中特别指明由于对存在之无常、苦、无我等观念未生分别依止，故称为 ‘‘非分别''。并且此处涉及心境及其分别对象的说明，依细节区别解说。

Khīṇāsavavāratatiyādinayavaṇṇanā niṭṭhitā. · 漏尽者段第三等诸法的解说完毕。

Tathāgatavārasattamanayavaṇṇanā如来段第七法的解说。

§12

12. Yehi (dī. ni. abhi. ṭī. 1.7.cūḷasīlavaṇṇanā; a. ni. ṭī. 1.1.170) guṇavisesehi nimittabhūtehi bhagavati ‘‘tathāgato’’ti ayaṃ samaññā pavattā, taṃ dassanatthaṃ ‘‘aṭṭhahi kāraṇehi bhagavā tathāgato’’tiādi vuttaṃ. Guṇanemittakāneva hi bhagavato sabbāni nāmāni. Yathāha –

十二、此处由多个经典及注疏中所说的对佛号 ‘‘如来''以八种因缘为标的，说明 ‘‘世尊即如来''的称谓所依凭的八种资具，即八因缘。正如 ‘‘诸名号皆从资具标的而生''，故以此详细说明。这些资具即是佛陀诸种资相，具足于世尊之身及其教法。

‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino;

『无数名号，有大威德者所具；以德为名，虽亿万亦复然』。

Guṇena nāmamuddheyyaṃ, api nāmasahassato’’ti. (dha. sa. aṭṭha. 1313; udā. aṭṭha. 53; paṭi. ma. aṭṭha. 1.76; dī. ni. abhi. ṭī. 1.7.cūḷasīlavaṇṇanā; a. ni. ṭī. 1.1.170) –

这是说，无数名号，俱具诸德的广大圣者名号；以其德行为名，即使多达一万亦然。这句话见于《法句经续》、《乌达娜》、《增支部大事义》等经典及注释中。

Tathā āgatoti ettha ākāraniyamanavasena opammasampaṭipādanattho tathā-saddo. Sāmaññajotanā hi visese avatiṭṭhatīti paṭipādagamanattho āgata-saddo, na ñāṇagamanattho ‘‘tathalakkhaṇaṃ āgato’’tiādīsu (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.12; saṃ. ni. aṭṭha. 2.3.78; a. ni. aṭṭha. 1.1.170; udā. aṭṭha. 18; itivu. aṭṭha. 38; theragā. aṭṭha. 1.1.3; bu. vaṃ. aṭṭha. 2.bāhiranidāna; mahāni. aṭṭha. 14) viya, nāpi kāyagamanādiattho ‘‘āgato kho mahāsamaṇo, māgadhānaṃ giribbaja’’ntiādīsu (mahāva. 63) viya. Tattha yadākāraniyamanavasena opammasampaṭipādanattho tathā-saddo, taṃ karuṇāppadhānattā mahākaruṇāmukhena purimabuddhānaṃ āgamanapaṭipadaṃ udāharaṇavasena sāmaññato dassento yaṃtaṃsaddānaṃ ekantasambandhabhāvato ‘‘yathā sabbaloka…pe… āgatā’’ti sādhāraṇato vatvā puna taṃ paṭipadaṃ mahāpadānasuttādīsu (dī. ni. 2.4) sambahulaniddesena supākaṭānaṃ āsannānañca vipassīādīnaṃ channaṃ sammāsambuddhānaṃ vasena dassento ‘‘yathā vipassī bhagavā’’tiādimāha. Tattha yena abhinīhārenāti manussatta-liṅgasampatti-hetu-satthāradassana-pabbajjā-abhiññādiguṇasampatti-adhikāra-chandānaṃ vasena aṭṭhaṅgasamannāgatena kāyapaṇidhānamahāpaṇidhānena. Sabbesañhi sammāsambuddhānaṃ kāyapaṇidhānaṃ imināva nīhārena samijjhatīti.

关于「如来」词义，此处乃是基于近似相似兼引申涵义的解释。即「如来」语，是指行为步骤的体现，不是专指智慧的来临，如《尼柯耶大事义》、《中部大事义》、《增支部大事义》等注释所载。亦非指身体出入的来临，如《大长部》所言「伟大沙门，来自摩揭陀山林」的用法。此处「如来」字义乃是以含蓄而不直接明说的角度，为慈悲之举，示现前佛出世降世行迹之类比之辞。表现出其与「诸世界……如是降临」的语句相连，通常在此以普遍关联解释，而后在如《大念处经》等引用中，为代表未来成就正觉者之近似降临做详细示现：如毗婆舍那佛及其他具足如来法住处之真实相的佛，皆称「如是降临的世尊」。而此处说的「称为来临」，是指具足人身形象成就、教化众生、出家、证得等诸多功德成就的身体显现过程。所谓「具足八相、广大神通、授记、出家、三明通达、八正道修习具足、身体发愿成就宏伟志愿」的显现。此乃诸正觉佛众身显现的总称，因此以「来临」字义寓慈悲厚意示现先佛降世迹象。此解释之用心即含慈悲、宏大之心怀，犹如前佛出世成就之显现，依此许多经典如《大念处》、《长部本经》等作了详列及通说。

Evaṃ mahābhinīhāravasena ‘‘tathāgato’’ti padassa atthaṃ vatvā idāni pāramīpūraṇavasena dassetuṃ ‘‘atha vā yathā vipassī bhagavā…pe… yathā kassapo bhagavā dānapāramiṃ pūretvā’’tiādi vuttaṃ. Imasmiṃ pana ṭhāne suttantikānaṃ mahābodhiyānapaṭipadāya kosallajananatthaṃ pāramīkathā vattabbā, sā pana sabbākārasampannā cariyāpiṭakavaṇṇanāya (cariyā. pakiṇṇakakathā) vitthārato niddiṭṭhā, tasmā atthikehi tattha vuttanayeneva veditabbā. Yathā pana pubbe vipassīādayo sammāsambuddhā abhinīhārasampattiyaṃ patiṭṭhāya suvisuddhāya paṭipadāya anavasesato sammadeva sabbā pāramiyo paripūresuṃ, evaṃ amhākampi bhagavā paripūresīti imamatthaṃ sandhāyāha ‘‘samattiṃ sapāramiyo pūretvā’’ti. Satipi aṅgapariccāgādīnaṃ dānapāramibhāve pariccāgavisesabhāvadassanatthañceva sudukkarabhāvadassanatthañca ‘‘pañca mahāpariccāge’’ti visuṃ gahaṇaṃ, tatoyeva ca aṅgapariccāgato visuṃ nayanapariccāgaggahaṇampi kataṃ, pariggahapariccāgabhāvasāmaññepi dhanarajjapariccāgato puttadārapariccāgaggahaṇañca kataṃ.

依此宏大显现的功用，说「如来」字义有此意义。如今以圆满波罗蜜的完成来显示此义，故言「如毗婆舍那世尊……如迦舍卫世尊圆满施波罗蜜」等。如在此点，可就经典中菩萨道教法、正觉前行的功夫，展开讲述完成波罗蜜之义。此说即是详细展开《波罗蜜经》等所述全部行为，将其宏观形态理据示现。故此可于实相释义处参照通教，得知前正觉佛如毗婆舍那等皆由坚固清净的修行无奢于前行，共同涵摄百法圆满，善妙完成彼岸，是佛本行的圆融纲领。故此处称如来者，涵摄佛之遍满波罗蜜，一切行法之完成。特别于「五大回向施舍」等施舍法门，含义包括舍离五盖，眼根舍离，持物舍离，财产舍离子女亲属之舍离，皆在施舍之广义中。此为示现佛体内心向既成，一门行法也称大施舍而得名。

Gatapaccāgatikavattapūraṇādikāya pubbabhāgapaṭipadāya saddhiṃ abhiññāsamāpattinipphādanaṃ pubbayogo, dānādīsuyeva sātisayapaṭipattinipphādanaṃ pubbacariyā, sā cariyāpiṭakasaṅgahitā. Abhinīhāro pubbayogo, dānādipaṭipatti, kāyavivekavasena ekacariyā vā pubbacariyāti keci. Dānādīnañceva appicchatādīnañca saṃsāranibbānesu ādīnavānisaṃsānañca vibhāvanavasena sattānaṃ bodhittaye patiṭṭhāpanaparipācanavasena ca pavattā kathā dhammakkhānaṃ, ñātīnaṃ atthacariyā ñātatthacariyā, sāpi karuṇāya vaseneva. Ādi-saddena lokatthacariyādayo saṅgaṇhāti. Kammassakatañāṇavasena, anavajjakammāyatanasippāyatanavijjāṭṭhānaparicayavasena khandhāyatanādiparicayavasena, lakkhaṇattayatīraṇavasena ca ñāṇacāro buddhicariyā, sā pana atthato paññāpāramīyeva, ñāṇasambhāradassanatthaṃ visuṃ gahaṇaṃ. Koṭīti pariyanto, ukkaṃsoti attho.

以由现身舍离等行为完成前阶段之行路，乃进入智慧成就之福德。于布施等行为起步，乃前行经典之基础行持，称为「行藏部」。足色等八支为次，若既成身命所成行共一，则为前行之一，就是智慧行或前行。布施等行为及少欲等，是轮回涅槃间障碍与烦恼尽除的动因，也是度众生之基础法门，以慈悲心为依止。初始言语以利天下行持为宗，经过业果知识、业净场所、五蕴六境等知识行诠释，为智慧发展之行；此乃波罗蜜色相意义，为智慧之宝库，广义集摄佛教法的缘起、性相、功德义等，穷尽包蕴。名号「计数」之意破说，意为「穷尽之义」。

Cattāro satipaṭṭhāne bhāvetvā brūhetvāti sambandho. Tattha bhāvetvāti uppādetvā. Brūhetvāti vaḍḍhetvā. Satipaṭṭhānādiggahaṇena āgamanapaṭipadaṃ matthakaṃ pāpetvā dasseti. Vipassanāsahagatā eva vā satipaṭṭhānādayo daṭṭhabbā. Ettha ca ‘‘yena abhinīhārenā’’tiādinā āgamanapaṭipadāya ādiṃ dasseti, ‘‘dānapāramī’’tiādinā majjhaṃ, ‘‘cattāro satipaṭṭhāne’’tiādinā pariyosānanti veditabbaṃ.

关于四念处法的修行应当开说。所谓修行，即是兴起。所谓开说，即增长。以观四念处及相关禅定境界为基础，为显现佛陀降世示现生起大道之根本。此中透显四念处的内涵与实相，由此维持观慧相续。如论曰：从开示这一循序到增长，端示依四念处体系，佛陀降世的修行方法，始终以此为基础而达成遍知慧眼。故以「由此功用显现」之义，引出波罗蜜四门修行的开端、中段乃至终结。

Sampatijātoti muhuttajāto manussānaṃ hatthato muttamatto, na mātukucchito nikkhantamatto. Nikkhantamattañhi mahāsattaṃ paṭhamaṃ brahmāno suvaṇṇajālena paṭiggaṇhiṃsu, tesaṃ hatthato cattāro mahārājāno ajinappaveṇiyā, tesaṃ hatthato manussā dukūlacumbaṭakena paṭiggaṇhiṃsu, manussānaṃ hatthato muccitvā pathaviyaṃ patiṭṭhitoti. Yathāha bhagavā mahāpadānadesanāyaṃ. Setamhi chatteti dibbasetacchatte. Anudhārīyamāneti dhārīyamāne. Ettha ca chattaggahaṇeneva khaggādīni pañca kakudhabhaṇṭānipi vuttānevāti daṭṭhabbaṃ. Khaggatālavaṇṭamorahatthakavālabījanīuṇhīsapaṭṭāpi hi chattena saha tadā upaṭṭhitā ahesuṃ, chattādīniyeva ca tadā paññāyiṃsu, na chattādiggāhakā. Sabbā ca disāti dasapi disā. Nayidaṃ sabbadisāvilokanaṃ sattapadavītihāruttarakālaṃ daṭṭhabbaṃ. Mahāsatto hi manussānaṃ hatthato muccitvā puratthimadisaṃ olokesi. Tattha devamanussā gandhamālādīhi pūjayamānā ‘‘mahāpurisa idha tumhehi sadisopi natthi, kuto uttaritaro’’ti āhaṃsu. Evaṃ catasso disā, catasso anudisā; heṭṭhā, uparīti sabbā disā anuviloketvā sabbattha attanā sadisaṃ adisvā ‘‘ayaṃ uttarā disā’’ti tattha sattapadavītihārena agamāsi. Āsabhinti uttamaṃ. Aggoti sabbapaṭhamo. Jeṭṭho seṭṭhoti ca tasseva vevacanaṃ. Ayamantimā jāti, natthi dāni punabbhavoti imasmiṃ attabhāve pattabbaṃ arahattaṃ byākāsi.

「具自在者」谓生于片刻之间，即人得由自身力量而解脱，非由他母腹胎而出离。解脱者中，最初乃是大梵王，以金网庄严自己而被称尊，四大帝王以宝杖所降服，世人以恶劣唾液所降服，然人类则因其己得解脱而立于地上。正如世尊于大足念诵中所说：『堤坝为天上堤坝般；承载为撑持。』此处以撑持遮盖比喻，应见如箭之尖、剑之锋、骨刺、蒺藜和荆棘亦为遮盖自护，盖因皆随遮盖一同出现，不是遮盖者。诸方悉皆十方。此非谓对十方观察，而为七十步穿越山岭的地理见解。大自在者解脱人类，自西面观望，有天人以香花等供养，说：“伟人啊，尔等中无人可比，何况更上方？”由是四方与内外皆视察，而于各处见自胜者，曰：“此为北方”，因七十步穿越山岭而至。极佳为第一。最尊最上。长与最胜乃亦同义。此今生为终，不复轮回，显示阿拉汉之果德。

Anekesaṃ visesādhigamānaṃ pubbanimittabhāvenāti saṃkhittena vuttamatthaṃ ‘‘yañhī’’tiādinā vitthārato dasseti. Tattha etthāti –

对于众多特殊成就中的前因次第，简略说明时以“何所起处”等词扩展表达其义。此处释为：

‘‘Anekasākhañca sahassamaṇḍalaṃ,

『众多斑驳而集聚如云雾，

Chattaṃ marū dhārayumantalikkhe;

撑持遮盖如同沙漠天蓬；

Suvaṇṇadaṇḍā vītipatanti cāmarā,

金杖挥舞驱非礼者，

Na dissare cāmarachattagāhakā’’ti. (su. ni. 693);

却不露出赝伪的供养伞盖』。此引自《增支部·圣迹经》第693偈。

Imissā gāthāya. Sabbaññutaññāṇameva sabbattha appaṭihatacāratāya anāvaraṇañāṇanti āha ‘‘sabbaññutānāvaraṇañāṇapaṭilābhassā’’ti. Tathā ayaṃ bhagavāpi gato…pe… pubbanimittabhāvenāti etena abhijātiyaṃ dhammatāvasena uppajjanakavisesā sabbabodhisattānaṃ sādhāraṇāti dasseti. Pāramitānissandā hi teti.

关于此偈。曰：『全面通达的智慧，专注于处处不违犯的行为，正是无碍智慧』，因此说『全面通达之无碍智慧的获得』。如此，世尊果德玛经过……此前迹象之体现，借此表显具足正知正见的法性，以及所有菩提士共同的特别之处。此即指依止波罗蜜之理也。

Vikkamīti agamāsi. Marūti devā. Samāti vilokanasamatāya samā sadisiyo. Mahāpuriso hi yathā ekaṃ disaṃ vilokesi, evaṃ sesadisāpi, na katthaci vilokane vibandho tassa ahosīti. Samāti vā viloketuṃ yuttā, visamarahitāti attho. Na hi tadā bodhisattassa virūpabībhacchavisamarūpāni viloketuṃ ayuttāni disāsu upaṭṭhahantīti.

“绕行”（vi-kamma）此词出自经典。马鲁提天尊说，‘观察与观看的平等，视同等者为平等。就如伟人朝向一方观看，余方亦如是，绝无观察之阻碍。平等者有能力观察，且不忽视。’此言意指，当时菩提士不适宜观看丑陋畸变之境界，故诸境无碍者得以相续。

Evaṃ ‘‘tathā gato’’ti kāyagamanaṭṭhena gata-saddena tathāgata-saddaṃ niddisitvā idāni ñāṇagamanaṭṭhena taṃ dassetuṃ ‘‘atha vā’’tiādimāha. Tattha nekkhammenāti alobhappadhānena kusalacittuppādena . Kusalā hi dhammā idha nekkhammaṃ, na pabbajjādayo, ‘‘paṭhamajjhāna’’nti (dī. ni. abhi. ṭī. 1.7.cūḷasīlavaṇṇanā; a. ni. ṭī. 1.1.170) ca vadanti. Pahāyāti pajahitvā. Gato adhigato, paṭipanno uttarivisesanti attho. Pahāyāti vā pahānahetu, pahānalakkhaṇaṃ vā. Hetulakkhaṇattho hi ayaṃ pahāya-saddo. Kāmacchandādippahānahetukaṃ ‘‘gato’’ti hettha vuttaṃ gamanaṃ avabodho, paṭipatti eva vā kāmacchandādippahānena ca lakkhīyatīti. Esa nayo padāletvātiādīsupi. Abyāpādenāti mettāya. Ālokasaññāyāti vibhūtaṃ katvā manasikaraṇena (dī. ni. abhi. ṭī. 1.7.cūḷasīlavaṇṇanā) upaṭṭhitaālokasañcānanena. Avikkhepenāti samādhinā. Dhammavavatthānenāti kusalādidhammānaṃ yāthāvanicchayena. ‘‘Sappaccayanāmarūpavavatthānenā’’tipi vadanti.

如此，『如来』一词最初以身体行迹而称，而今以智慧行迹彰显此名，故言『于是』等。此中出家指以无贪施予持戒善法。真正的善法是此时起于出家行为，不同于初发心谓‘初禅’（依《中部尼》及《增支部注》所释）。“舍弃”谓弃离，‘去’则有达到、证得、实践之意。‘舍弃’同舍弃之因或特征。因舍弃欲贪等故用‘去’字，此处表明行动与认知同以舍欲为标志。 ‘阿彼拔怛那’指慈爱，‘阿罗卡三那’指通过专注心所开展的光明观照（安止）。 ‘无散乱’谓由定力支撑之稳定。 ‘法义明说’指善法事实之明确界辨。亦有说“由缘起名色解说”。

Evaṃ kāmacchandādinīvaraṇappahānena ‘‘abhijjhaṃ loke pahāyā’’tiādinā (vibha. 508) vuttāya paṭhamajjhānassa pubbabhāgapaṭipadāya bhagavato tathāgatabhāvaṃ dassetvā idāni saha upāyena aṭṭhahi samāpattīhi aṭṭhārasahi ca mahāvipassanāhi taṃ dassetuṃ ‘‘ñāṇenā’’tiādimāha. Nāmarūpapariggahakaṅkhāvitaraṇānañhi vinibandhabhūtassa mohassa dūrīkaraṇena ñātapariññāyaṃ ṭhitassa aniccasaññādayo sijjhanti, tathā jhānasamāpattīsu abhiratinimittena pāmojjena. Tattha ‘‘anabhiratiyā vinoditāya jhānādīnaṃ samadhigamo’’ti samāpattivipassanānaṃ arativinodanaavijjāpadālanādīni upāyo, uppaṭipāṭiniddeso pana nīvaraṇasabhāvāya avijjāya heṭṭhā nivaraṇesupi saṅgahadassanatthanti daṭṭhabbaṃ. Samāpattivihārappavesavibandhanena nīvaraṇāni kavāṭasadisānīti āha ‘‘nīvaraṇakavāṭaṃ ugghāṭetvā’’ti. ‘‘Rattiṃ anuvitakketvā anuvicāretvā divā kammante payojetī’’ti (ma. ni. 1.251) vuttaṭṭhāne vitakkavicārā dhūmāyanāti adhippetāti āha ‘‘vitakkavicāradhūma’’nti. Kiñcāpi paṭhamajjhānupacāreyeva dukkhaṃ, catutthajjhānupacāre ca sukhaṃ pahīyati, atisayappahānaṃ pana sandhāyāha ‘‘catutthajjhānena sukhadukkhaṃ pahāyā’’ti.

如此，因舍弃欲贪等障碍，佛陀教导‘离弃世间贪欲’等，以此为初禅前行之法，使世尊如来境界得以现证。今应以同法，引证八禅八慧，以“以智慧”为先。因心离贪欲等烦恼时，诸杂染惑远离，专注时出定喜乐。证得定慧之苦乐离断，故称‘四禅以乐灭苦’。

Aniccassa, aniccanti ca anupassanā aniccānupassanā, tebhūmakadhammānaṃ aniccataṃ gahetvā pavattāya vipassanāyetaṃ nāmaṃ. Niccasaññanti saṅkhatadhammesu ‘‘niccā sassatā’’ti evaṃpavattamicchāsaññaṃ. Saññāsīsena diṭṭhicittānampi gahaṇaṃ daṭṭhabbaṃ. Esa nayo ito paresupi. Nibbidānupassanāyāti saṅkhāresu nibbijjanākārena pavattāya anupassanāya. Nandinti sappītikataṇhaṃ. Virāgānupassanāyāti saṅkhāresu virajjanākārena pavattāya anupassanāya. Nirodhānupassanāyāti saṅkhārānaṃ nirodhassa anupassanāya. Yathā vā saṅkhārā nirujjhantiyeva, āyatiṃ punabbhavavasena na uppajjanti, evaṃ anupassanā nirodhānupassanā. Tenevāha ‘‘nirodhānupassanāya nirodheti, no samudetī’’ti. Muccitukamyatā hi ayaṃ balappattāti. Paṭinissajjanākārena pavattā anupassanā paṭinissaggānupassanā, paṭisaṅkhāsantiṭṭhanā hi ayaṃ. Ādānanti niccādivasena gahaṇaṃ. Santatisamūhakiccārammaṇānaṃ vasena ekattaggahaṇaṃ ghanasaññā. Āyūhanaṃ abhisaṅkharaṇaṃ. Avatthāvisesāpatti vipariṇāmo. Dhuvasaññanti thirabhāvaggahaṇaṃ. Nimittanti samūhādighanavasena sakiccaparicchedatāya ca saṅkhārānaṃ saviggahaggahaṇaṃ. Paṇidhinti rāgādipaṇidhiṃ. Sā panatthato taṇhāvasena saṅkhāresu ninnatā. Abhinivesanti attānudiṭṭhiṃ.

无常之观，或称无常观，是对三界中根本法之无常导引入观法。‘常见’乃对聚合之法生错见为永久恒续。此见固执难舍，应当深入了解视为心中执着。此法和前面相别。‘厌离观’指对行法中生厌弃心观照。‘离欲观’乃对行之净净灭灭观照。‘灭观’是观察行灭绝状况，如同行断灭，未来不复生起，是灭观法。故言‘灭观即灭，无生起’。欲脱漏即此根本力量。‘放弃观’为放弃生法之观称‘放舍观’，即弃除、止息及背离为其义。‘取’乃执著累积，如身体的组合、集聚、增长及形态差异。‘不变观’是对恒常不变的执持。‘连续’为亲缘不断汇合。‘长寿’即积累。‘重生’即周转变异。‘坚定’为坚定取着。‘愿望’为渴求。‘执著’为自行之执持。

Aniccadukkhādivasena sabbadhammatīraṇaṃ adhipaññādhammavipassanā. Sārādānābhinivesanti asāresu sāraggahaṇavipallāsaṃ. Issarakuttādivasena loko samuppannoti abhiniveso sammohābhiniveso. Keci pana ‘‘ahosiṃ nu kho ahaṃ atītamaddhānantiādinā (ma. ni. 1.18; saṃ. ni. 2.20) pavattasaṃsayāpatti sammohābhiniveso’’ti vadanti. Saṅkhāresu leṇatāṇabhāvaggahaṇaṃ ālayābhiniveso. ‘‘Ālayaratā ālayasammuditā’’ti (dī. ni. 2.64, 67; ma. ni. 1.281; 2.337; saṃ. ni. 1.172; mahāva. 7, 8) vacanato ālayo taṇhā, sāyeva cakkhādīsu rūpādīsu ca abhinivisanavasena pavattiyā ālayābhinivesoti keci. ‘‘Evaṃvidhā saṅkhārā paṭinissajjīyantī’’ti pavattaṃ ñāṇaṃ paṭisaṅkhānupassanā. Vaṭṭato vigatattā vivaṭṭaṃ, nibbānaṃ, tattha ārammaṇakaraṇasaṅkhātena anupassanena pavattiyā vivaṭṭānupassanā, gotrabhū. Saṃyogābhinivesanti saṃyujjanavasena saṅkhāresu nivisanaṃ. Diṭṭhekaṭṭheti diṭṭhiyā sahajātekaṭṭhe pahānekaṭṭhe ca. Oḷāriketi uparimaggavajjhakilese apekkhitvā vuttaṃ, aññathā dassanena pahātabbāpi dutiyamaggavajjhehi oḷārikāti. Aṇusahagateti aṇubhūte. Idaṃ heṭṭhimamaggavajjhe apekkhitvā vuttaṃ. Sabbakileseti avasiṭṭhasabbakilese. Na hi paṭhamādimaggehi pahīnā kilesā puna pahīyantīti.

以无常、苦等观，三界诸法之出离智慧作根本。根本见失致执着流转不止。世俗生起误解，谓有固有自我，或称‘过去今中’等疑惑。此皆流转误执。‘阿赖耶’为贪爱之根，由此生生世世对眼耳等及色等生染着因，故称阿赖耶执持。一切行若能由此断绝，即为离执观照。由此能证止灭，故云‘灭观即灭，非生起’。此为脱离之力。‘放弃观’即转向割离，转向回返本境界称‘回观’。‘取’即理解实体，视其为有连续群体。‘增长’即增长。‘变异’即变化。‘恒常’即稳定。‘现象’为功用之相。‘表象’为集聚汇合，具有仍划分之性，取着其群体。‘愿望’即烦恼愿望。‘我执’即对自身之见取。‘心执’即执着心识。‘染污’为诸根染污。首途初道虽已断恶染，却不会复生。

Kakkhaḷattaṃ kathinabhāvo. Paggharaṇaṃ dravabhāvo. Lokiyavāyunā bhastassa viya yena vāyunā taṃtaṃkalāpassa uddhumāyanaṃ, thaddhabhāvo vā, taṃ vitthambhanaṃ. Vijjamānepi kalāpantarabhūtānaṃ kalāpantarabhūtehi samphuṭṭhabhāve taṃtaṃbhūtavivittatā rūpapariyanto ākāsoti yesaṃ yo paricchedo, tehi so asamphuṭṭhova, aññathā bhūtānaṃ paricchedasabhāvo na siyā byāpībhāvāpattito, abyāpitāva asamphuṭṭhatāti yasmiṃ kalāpe bhūtānaṃ paricchedo, tehi asamphuṭṭhabhāvo asamphuṭṭhalakkhaṇaṃ. Tenāha bhagavā ākāsadhātuniddese (dha. sa. 637) ‘‘asamphuṭṭhaṃ catūhi mahābhūtehī’’ti.

「坚硬」者，谓性质坚固难破；「软弱」者，谓性质流动易散。借世俗风吹拂，如暴风驱动密集的云团、树叶翅翼摇动，或如篷盖被掀起时的松动摇晃，谓此为扩展展开。即使在聚合中的集体变化者，以集体变化物的分界线为界，界限处分布如周围空间，此即所谓「空」(ākāsa)。因其中界限虽有，却未显现为分明，若显则是他。若分界不显，非遍及扩散，谓为不遍及的未显现。由此世尊于空界门中，说『未显，如四大所作』，即四大不显现之义也。

Virodhipaccayasannipāte visadisuppatti ruppanaṃ. Cetanāpadhānattā saṅkhārakkhandhadhammānaṃ cetanāvasenetaṃ vuttaṃ ‘‘saṅkhārānaṃ abhisaṅkharaṇalakkhaṇa’’nti. Tathā hi suttantabhājanīye saṅkhārakkhandhavibhaṅge (vibha. 92) ‘‘cakkhusamphassajā cetanā’’tiādinā cetanāva vibhattā. Abhisaṅkharaṇalakkhaṇā ca cetanā. Yathāha ‘‘tattha katamo puññābhisaṅkhāro? Kusalā cetanā kāmāvacarā’’tiādi. Pharaṇaṃ savipphārikatā. Assaddhiyeti asaddhiyahetu. Nimittatthe bhummaṃ. Esa nayo kosajjetiādīsu. Upasamalakkhaṇanti kāyacittapariḷāhūpasamalakkhaṇaṃ. Līnuddhaccarahite adhicitte pavattamāne paggahaniggahasampahaṃsanesu abyāvaṭatāya ajjhupekkhanaṃ paṭisaṅkhānaṃ pakkhapātupacchedato.

缘起对立一处之会合，谓色相之生成。因意所聚故，是行蕴法性，故谓“行是意有所聚特性”。如经中解析行蕴说『由眼触发生意根』等，意是不可分离的。行有意所聚特性。如问：『何为善业行？即行由善意欲所作。』抵触谓有相反；不信谓不信之因。于标记而言甚妙。如『秉持戒律』等。净除身心烦恼者谓心净标记。于专注心（高级禅定）中运行时，紧握、收敛聚摄，称为不动摇，正念恭敬，退转与审思止息。

Musāvādādīnaṃ visaṃvādanādikiccatāya lūkhānaṃ apariggāhakānaṃ paṭipakkhabhāvato pariggāhakasabhāvā sammāvācā siniddhabhāvato sampayuttadhamme sammāvācāpaccayasubhāsitānaṃ sotārañca puggalaṃ pariggaṇhātīti tassā pariggāhalakkhaṇaṃ vuttaṃ. Kāyikakiriyā kiñci kattabbaṃ samuṭṭhāpeti, sayañca samuṭṭhahanaṃ ghaṭanaṃ hotīti sammākammanta saṅkhātāya viratiyā samuṭṭhānalakkhaṇaṃ daṭṭhabbaṃ. Sampayuttadhammānaṃ vā ukkhipanaṃ samuṭṭhāpanaṃ kāyikakiriyāya bhārukkhipanaṃ viya. Jīvamānassa sattassa, sampayuttadhammānaṃ vā jīvitindriyappavattiyā, ājīvasseva vā suddhi vodānaṃ. Sasampayuttadhammassa cittassa saṃkilesapakkhe patituṃ adatvā sammadeva paggaṇhanaṃ paggaho.

因说诳语等恶言毒语行事，乃恶习不善之行。彼等习者断绝所摄，谓断恶。从施设行为使与彼等背道，彼等习性为异道，故谓摄法。正语为已断恶的善行，为善语之条件。善语所缘是言语连贯之意，谓连贯所生的起始。生为行为，是身体行为，因缘具足所生者，谓不杀生的戒行所成之行为。行为因连贯可比作沉重之举起。活人之身，因连贯行为及生命根缘，故谓洁净生活。心因善行不杂染，得持正确善摄紧握。

‘‘Saṅkhārā’’ti idha cetanā adhippetāti vuttaṃ ‘‘saṅkhārānaṃ cetanālakkhaṇa’’nti. Namanaṃ ārammaṇābhimukhabhāvo. Āyatanaṃ pavattanaṃ. Āyatanānaṃ vasena hi āyasaṅkhātānaṃ cittacetasikānaṃ pavatti. Taṇhāya hetulakkhaṇanti vaṭṭassa janakahetubhāvo, maggassa pana nibbānasampāpakattanti ayametesaṃ viseso.

谓“行”者，即意主宰故，为“行是行之意特性”。如敬礼，谓面向对象之意。场所发生，谓境界运行。场所中因住是意心及意根起。称谓渴爱因缘特性，是轮回生生不断的根本动因；行之所趋向则为解脱涅槃结局，此为二者特性之区分。

Tathalakkhaṇaṃ aviparītasabhāvo. Ekaraso aññamaññānativattanaṃ anūnānadhikabhāvo. Yuganaddhā samathavipassanāva. Saddhāpaññā paggahāvikkhepātipi vadanti.

此为特性，非其相反。统一节奏，不相妨碍，且不多也不少。为止与观的和谐相应。信解住持精进亦乃如是说。

Khīṇoti kilese khepatīti khayo, maggo. Anuppādapariyosānatāya anuppādo, phalaṃ. Passaddhi kilesavūpasamo. Chandassāti kattukāmatāchandassa. Mūlalakkhaṇaṃ patiṭṭhābhāvo. Samuṭṭhānabhāvo samuṭṭhānalakkhaṇaṃ ārammaṇapaṭipādakatāya sampayuttadhammānaṃ uppattihetutā. Samodhānaṃ visayādisannipātena gahetabbākāro, yā saṅgatīti vuccati. Samaṃ saha odahanti anena sampayuttadhammāti vā samodhānaṃ, phasso. Samosaranti sannipatanti etthāti samosaraṇaṃ. Vedanāya vinā appavattamānā sampayuttadhammā vedanānubhavananimittaṃ samosaṭā viya hontīti evaṃ vuttaṃ. Gopānasīnaṃ kūṭaṃ viya sampayuttānaṃ pāmokkhabhāvo pamukhalakkhaṇaṃ. Tato, tesaṃ vā sampayuttadhammānaṃ uttari padhānanti tatuttari, paññuttarā hi kusalā dhammā. Vimuttiyāti phalassa. Tañhi sīlādiguṇasārassa paramukkaṃsabhāvena sāraṃ. Ayañca lakkhaṇavibhāgo chadhātupañcajhānaṅgādivasena taṃtaṃsuttapadānusārena porāṇaṭṭhakathāyaṃ āgatanayena ca katoti daṭṭhabbaṃ. Tathā hi pubbe vuttopi koci dhammo pariyāyantarapakāsanatthaṃ puna dassito. Tato eva ca ‘‘chandamūlakā kusalā dhammā manasikārasamuṭṭhānā phassasamodhānā vedanāsamosaraṇā’’ti, ‘‘paññuttarā kusalā dhammā’’ti, ‘‘vimuttisāramidaṃ brahmacariya’’nti, ‘‘nibbānogadhañhi āvuso brahmacariyaṃ nibbānapariyosāna’’nti (ma. ni. 1.466) ca suttapadānaṃ vasena ‘‘chandassa mūlalakkhaṇa’’ntiādi vuttaṃ.

「已尽」者谓烦恼断尽，「断灭」谓灭尽，谓正道。无起无尽谓无生灭，谓果报成熟。平静谓烦恼消退。『爱欲』谓欲求之心。根本特性谓立基稳固。『生灭』者谓生起之特性，行蕴行为所归因。因生聚合称为缘起，因果一切皆此会合的法则。因缘与种种境界汇聚谓会合，即起缘。与之共现称为连带，与之相接为亲近。苦受虽无因缘而不起时，连贯之法难成，犹如谷仓屋顶维持连贯而生，故谓连带之义。此连带是灭苦根本所缘。故曰此为「善法行」之根本。此分类法与五蕴、五禅门等教义所依照传统旧注所至文献亦合。古注虽有人讲述，然仍为深入显明之事。故曰：「由爱欲为根之善法，内意觉发，由触连通由受苦不连断」，曰「为优胜善法」，曰「以解脱为实质的出家生活」，曰「出家生活真得涅槃证果」(大毗尼书1.466)等经文语义所证此「欲为根基之特性」。

Tathadhammā nāma cattāri ariyasaccāni aviparītasabhāvattā. Tathāni taṃsabhāvattā. Avitathāni amusāsabhāvattā. Anaññathāni aññākārarahitattā. Jātipaccayasambhūtasamudāgataṭṭhoti jātipaccayā sambhūtaṃ hutvā sahitassa attano paccayānurūpassa uddhaṃ āgatabhāvo, anupavattanaṭṭhoti attho. Atha vā sambhūtaṭṭho ca samudāgataṭṭho ca sambhūtasamudāgataṭṭho, na jātito jarāmaraṇaṃ na hoti, na ca jātiṃ vinā aññato hotīti jātipaccayasambhūtaṭṭho. Itthañca jātito samudāgacchatīti jātipaccayasamudāgataṭṭho, yā yā jāti yathā yathā paccayo hoti, tadanurūpaṃ pātubhāvoti attho. Avijjāya saṅkhārānaṃ paccayaṭṭhoti etthāpi na avijjā saṅkhārānaṃ paccayo na hoti, na ca avijjaṃ vinā saṅkhārā uppajjanti, yā yā avijjā yesaṃ yesaṃ saṅkhārānaṃ yathā yathā paccayo hoti, ayaṃ avijjāya saṅkhārānaṃ paccayaṭṭho paccayabhāvoti attho.

“般若真谛”者，名四圣谛，性质不反转。如是性质者是。非真实者是虚伪性质。不同者则无别相。所言生命缘起生起者，乃谓因生命而生成，随自身所依条件乃至生起的状态始终不变，名缘起不散，此为不转义。或言生成亦即生起，是谓生命缘出生起者，意指诸生命随缘而现，诸条件适足时，生命即随之显现。若言无明为造作的条件，今亦非无明为诸行之所依，也非无明无则造作不生。无明为诸行之所依，随无明依止而起，此即无明为诸行条件之义。

Bhagavā taṃ sabbākārato jānāti passatīti sambandho. Tenāti bhagavatā. Taṃ vibhajjamānanti yojetabbaṃ. Tanti rupāyatanaṃ. Iṭṭhāniṭṭhādīti ādi-saddena majjhattaṃ saṅgaṇhāti, tathā atītānāgatapaccuppannaparittaajjhattabahiddhātadubhayādibhedaṃ. Labbhamānakapadavasenāti ‘‘rūpāyatanaṃ diṭṭhaṃ, saddāyatanaṃ sutaṃ, gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ mutaṃ, sabbaṃ rūpaṃ manasā viññāta’’nti (dha. sa. 966) vacanato diṭṭhapadañca viññātapadañca rūpārammaṇe labbhati, rūpārammaṇaṃ iṭṭhaṃ aniṭṭhaṃ majjhattaṃ parittaṃ atītaṃ anāgataṃ paccuppannaṃ ajjhattaṃ bahiddhā diṭṭhaṃ viññātaṃ rūpaṃ rūpāyatanaṃ rūpadhātu vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītakanti evamādīhi anekehi nāmehi.

世尊由诸方智，遍知如是真理而见之，此即缘起义。以此理应分明辨识。因此说色根等六入，先说色根，以「喜怒爱嗔」等如斯辞在中间通达，亦解过去未来现前内外及彼此区别。诸诸所识，是入有形之色及其本源，在视受闻味触法全知，色根悉被知者，乃称色根所缘之色法，具足种种名称，以蓝、黄等色彩等亦是。

Terasahi vārehīti rūpakaṇḍe (dha. sa. 616) āgate terasa niddesavāre sandhāyāha. Ekekasmiñca vāre catunnaṃ catunnaṃ vavatthāpananayānaṃ vasena ‘‘dvepaññāsāya nayehī’’ti āha. Tathameva aviparītadassitāya appaṭivattiyadesanatāya ca. ‘‘Jānāmi abhiññāsi’’nti vattamānātītakālesu ñāṇappavattidassanena anāgatepi ñāṇappavatti vuttāyevāti daṭṭhabbā. Vidita-saddo anāmaṭṭhakālaviseso veditabbo ‘‘diṭṭhaṃ sutaṃ muta’’ntiādīsu (dha. sa. 966) viya. Na upaṭṭhāsīti attattaniyavasena na upagacchi. Yathā rūpārammaṇādayo dhammā yaṃsabhāvā yaṃpakārā ca, tathā ne passati jānāti gacchatīti tathāgatoti evaṃ padasambhavo veditabbo. Keci pana ‘‘niruttinayena pisodarādipakkhepena (pāṇini 6.3.109) vā dassi-saddassa lopaṃ, āgata-saddassa cāgamaṃ katvā tathāgato’’ti vaṇṇenti.

三十有三阅象中于色根说到三十三条，于个别阅象分四等，用以宣明二十五色。此显知教义无反教法，且断绝相反的言说。说“我知我通”者，谓前后时中智慧现起显示，未来亦有此智慧。已知语亚音为名，以现见闻听为本，不曾亲至。色法触等诸法依其体性及缘故所成，非迷非不迷而见知。应以如来为词根语义相称者知之。有人言言辞曜明学者语法数百家等有言语之源与来由，此说可见。

Niddosatāya anupavajjaṃ. Pakkhipitabbābhāvena anūnaṃ. Apanetabbābhāvena anadhikaṃ. Atthabyañjanādisampattiyā sabbākāraparipuṇṇaṃ. No aññathāti ‘‘tathevā’’ti vuttamevatthaṃ byatirekena sampādeti. Tena yadatthaṃ bhāsitaṃ, ekantena tadatthanipphādanato yathā bhāsitaṃ bhagavatā, tathevāti aviparītadesanataṃ dasseti. Gadaatthoti etena tathaṃ gadatīti tathāgatoti da-kārassa ta-kāro kato niruttinayenāti dasseti.

不怒无忧恼，是不可转故，须当思惟最低限。不可越过最低限，须依义蕴宾行，因语义功德无缺，事具完整，不可另说异义，即是“如此也”。由此理所说，世尊所表达义涵不偏不倚。谓以语喻，谓为如来，则为复句式中语法关系的明证。

Tathā gatamassāti tathāgato. Gatanti ca kāyavācāpavattīti attho. Tathāti ca vutte yaṃtaṃsaddānaṃ abyabhicārisambandhitāya yathāti ayamattho upaṭṭhitoyeva hoti, kāyavacīkiriyānañca aññamaññānulomena vacanicchāyaṃ kāyassa vācā, vācāya ca kāyo sambandhībhāvena upatiṭṭhatīti imamatthaṃ dassento āha ‘‘bhagavato hī’’tiādi. Imasmiṃ pana atthe tathāvādītāya tathāgatoti ayampi attho siddho hoti. So pana pubbe pakārantarena dassitoti āha ‘‘evaṃ tathākāritāya tathāgato’’ti.

谓如是过去已去者即如来。所谓已去者，即身语意三业往行也。谓此三业语根相依，彼此紧系，三业之语动作由身与语相互依存构成，此义故说“世尊之义”等等。此理应以正言证实，由于前有说法根据，谓“如是已成即为如来”。

Tiriyaṃ aparimāṇāsu lokadhātūsūti etena yadeke ‘‘tiriyaṃ viya upari adho ca santi lokadhātuyo’’ti vadanti, taṃ paṭisedheti. Desanāvilāsoyeva desanāvilāsamayo yathā ‘‘puññamayaṃ, dānamaya’’ntiādīsu.

所谓无量无边之三界世间，若说三界乃上下相续存在则非正意，是除彼执。因说法之流逝，如时间流转，正如“福德之广布、布施之广施”等众多教义。

Nipātānaṃ vācakasaddasannidhāne tadatthajotanabhāvena pavattanato gata-saddoyeva avagatatthaṃ atītatthañca vadatīti āha ‘‘gatoti avagato atīto’’ti.

词类终结语及音响临近时，由于原义光明的展开，归于完成语音，而得名为已往归已之意，谓『过去』与『已往』之义。

Atha vā abhinīhārato paṭṭhāya yāva sammāsambodhi, etthantare mahābodhiyānapaṭipattiyā hānaṭṭhānasaṃkilesanivattīnaṃ abhāvato yathā paṇidhānaṃ, tathā gato abhinīhārānurūpaṃ paṭipannoti tathāgato. Atha vā mahiddhikatāya paṭisambhidānaṃ ukkaṃsādhigamena anāvaraṇañāṇatāya ca katthacipi paṭighātābhāvato yathā ruci, tathā kāyavacīcittānaṃ gatāni gamanāni pavattiyo etassāti tathāgato. Yasmā ca loke vidha-yutta-gata-ppakāra-saddā samānatthā dissanti. Tasmā yathāvidhā vipassīādayo bhagavanto, ayampi bhagavā tathāvidhoti tathāgato, yathāyuttā ca te bhagavanto, ayampi bhagavā tathāyuttoti tathāgato. Atha vā yasmā saccaṃ tacchaṃ tathanti ñāṇassetaṃ adhivacanaṃ, tasmā tathena ñāṇena āgatoti tathāgato. Evampi tathāgata-saddassa attho veditabbo.

或由至正等觉(世尊)诞生之后，因大觉树修行期间，诸恶趣污浊之障碍消除，于如理如法之定戒中，善修如前所行，佛亦随此修行而成就。又由广大解脱及明净无漏之智慧，虽无任何阻碍及忧患，如自在趣乐，世尊身体、语音、意念之所去处和活动如是。因世间依种种条件之常见声相显示通达，故如前觉者诸世尊，世尊亦随之，谓『如是者』。又由真理实相之称谓知之，故以此智慧称为已至，佛亦名已至。由此可知世尊称谓义理。

Pahāya kāmādimale yathā gatā,

舍弃欲乐等污秽，得成已往清净如来。

Samādhiñāṇehi vipassiādayo;

由禅定与智慧，诸如毗婆尸及诸佛，

Mahesino sakyamunī jutindharo,

尊贵之释迦族出世成就者，

Tathā gato tena mato tathāgato.

如是已往如来成就如其名。

Tathañca dhātāyatanādilakkhaṇaṃ,

如此者，论及界处诸因缘的共同特性，

Sabhāvasāmaññavibhāgabhedato;

依自然本有与共相分别而区分；

Sayambhuñāṇena jino samāgato,

凭自知明智，觉者已集现，

Tathāgato vuccati sakyapuṅgavo.

如来便是如此，被称为释迦族首领。

Tathāni saccāni samantacakkhunā,

彼如来周遍智慧眼，洞见真实诸法，

Tathā idappaccayatā ca sabbaso;

现于此时此地因缘环环相续，详尽无遗漏；

Anaññaneyyena yato vibhāvitā,

由于以不同的方式而被分别说明，

Yāthāvato tena jino tathāgato.

正如如来大圣者以真实适切的方式那样。

Anekabhedāsupi lokadhātusu,

世界领域虽然有多种形态差别，

Jinassa rūpāyatanādigocare;

在胜者的色、界所及之处；

Vicitrabhedaṃ tathameva dassanaṃ,

种种差别的殊异观相，

Tathāgato tena samantalocano.

如来以全视之眼正如其实示现。

Yato ca dhammaṃ tathameva bhāsati,

从何处正如法地演说法义，

Karoti vācāyanulomamattano;

口语行为皆依自心所欲；

Guṇehi lokaṃ abhibhuyyirīyati,

凭借其德征服世间，

Tathāgato tenapi lokanāyako.

如来亦以此为众生之领导。

Yathābhinīhāramato yathāruci,

如欢喜佩饰，如所爱好，

Pavattavācā tanucittabhāvato;

口说事业如其意念心态起。

Yathāvidhā yena purā mahesino,

如同从前大神王那样的方式，

Tathāvidho tena jino tathāgatoti. (itivu. aṭṭha. 38; dī. ni. ṭī. 1.7 cūḷasīlavaṇṇanā);

正如如此，这位胜者被称为如来。（引自《义记》、《长部》、《中部·小戒品注疏》）

Ārakattātiādīnaṃ padānaṃ attho visuddhimagge (visuddhi. 1.125) buddhānussatisaṃvaṇṇanāya vuttanayeneva veditabbo. Sammā sāmañca sabbadhammānaṃ buddhattāti imināssa paropadesarahitassa sabbākārena sabbadhammāvabodhanasamatthassa ākaṅkhāpaṭibaddhavuttino anāvaraṇañāṇasaṅkhātassa sabbaññutaññāṇassa adhigamo dassito.

防护等词之意义，是在清净之道上（清净法，pāripūri-magga）用于诠释佛陀述记（佛陀言说）之法应如是认识。因以此义，指明“正法”乃是一切法之佛陀果位，且此乃无他人义教导而成之全体，具足一切法之明觉能力且有无遮蔽智，于是得成全知慧解脱之证。

Nanu ca (itivu. aṭṭha. 38) sabbaññutaññāṇato aññaṃ anāvaraṇañāṇaṃ, aññathā cha asādhāraṇañāṇāni buddhañāṇānīti vacanaṃ virujjheyyāti? Na virujjhati visayappavattibhedavasena aññehi asādhāraṇañāṇabhāvadassanatthaṃ ekasseva ñāṇassa dvidhā vuttattā. Ekameva hi taṃ ñāṇaṃ anavasesasaṅkhatāsaṅkhatasammutidhammavisayatāya sabbaññutaññāṇaṃ, tattha ca āvaraṇābhāvato nissaṅgacāramupādāya anāvaraṇañāṇanti vuttaṃ. Yathāha paṭisambhidāyaṃ (paṭi. ma. 1.119) ‘‘sabbaṃ saṅkhatāsaṅkhatamanavasesaṃ jānātīti sabbaññutaññāṇaṃ, tatthāvaraṇaṃ natthīti anāvaraṇañāṇa’’ntiādi, tasmā natthi nesaṃ atthato bhedo, ekantena cetaṃ evamicchitabbaṃ, aññathā sabbaññutānāvaraṇañāṇānaṃ sāvaraṇatā asabbadhammārammaṇatā ca āpajjeyya. Na hi bhagavato ñāṇassa aṇumatampi āvaraṇaṃ atthi, anāvaraṇañāṇassa ca asabbadhammārammaṇabhāve yattha taṃ nappavattati, tatthāvaraṇasabbhāvato anāvaraṇabhāvoyeva na siyā. Atha vā pana hotu aññameva anāvaraṇañāṇaṃ sabbaññutaññāṇato, idha pana sabbattha appaṭihatavuttitāya anāvaraṇañāṇanti sabbaññutaññāṇameva adhippetaṃ, tassa cādhigamena bhagavā sabbaññū sabbavidū sammāsambuddhoti ca vuccati, na sakimeva sabbadhammāvabodhato. Tathā ca vuttaṃ paṭisambhidāyaṃ (paṭi. ma. 1.162) ‘‘vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ buddho’’ti. Sabbadhammāvabodhanasamatthañāṇasamadhigamena hi bhagavato santāne anavasesadhamme paṭivijjhituṃ samatthatā ahosīti.

但难道（如《义记》第38节）从全知智慧果中别有一种无碍智，或者其他如佛智所说之超常智慧，应当舍弃？不可舍弃。因其所判别之对象与种类不同，为了显示其他超常智慧之涵义，故被分为两种智慧。唯一无余智慧知晓一切造业与非造业有余法，故称全知智慧。在此，因无覆盖，无执着产生，故称无碍智。如《破疑论释》言：“一切受造与非受造法，悉能知晓者为全知智慧，因无障碍故名无碍智。”因此从意义上无差别，往往人为分别恣意取舍是错误；否则全知兼有无碍智，则将导致遮蔽一切法之显现与法性。而对于世尊之智慧无论何处无碍皆有，不存在障碍的；而无碍智亦因具足无障碍性而不生障碍。假若有别种无碍智独立于全知智慧，则因其无处不被否定而反倒归于全知智慧。世尊因获得此全知智慧与无碍智，故被称作一切悉知、通达一切、正觉者，而非仅仅能知诸法。如《破疑论释》又说：“此种获得于佛陀正觉根本之解脱功德，与全知智慧不二，这称为佛。”世尊因具全知智慧断除无余烦恼，方能成就无余之真实。

Etthāha – kiṃ panidaṃ ñāṇaṃ pavattamānaṃ sakiṃyeva sabbasmiṃ visaye pavattati, udāhu kamenāti. Kiñcettha – yadi tāva sakiṃyeva sabbasmiṃ visaye pavattati, atītānāgatapaccuppannaajjhattabahiddhādibhedena bhinnānaṃ saṅkhatadhammānaṃ asaṅkhatasammutidhammānañca ekajjhaṃ upaṭṭhāne dūrato cittapaṭaṃ avekkhantassa viya paṭivibhāgenāvabodho na siyā, tathā ca sati ‘‘sabbe dhammā anattā’’ti vipassantānaṃ anattākārena viya sabbe dhammā anirūpitarūpena bhagavato ñāṇassa visayā hontīti āpajjati. Yepi ‘‘sabbañeyyadhammānaṃ ṭhitalakkhaṇavisayaṃ vikapparahitaṃ sabbakālaṃ buddhānaṃ ñāṇaṃ pavattati, tena te sabbavidūti vuccanti. Evañca katvā ‘caraṃ samāhito nāgo, tiṭṭhantopi samāhito’ti idampi vacanaṃ suvuttaṃ hotī’’ti vadanti, tesampi vuttadosānativatti. Ṭhitalakkhaṇārammaṇatāya hi atītānāgatasammutidhammānaṃ tadabhāvato ekadesavisayameva bhagavato ñāṇaṃ siyā, tasmā sakiṃyeva ñāṇaṃ pavattatīti na yujjati.

这里说——此现起的智慧必然在某境界起用，如以欲界为例。若智慧仅于一处境界持续起用，则以时间前后及内外区分诸相，有分别有无分别造作，虽距离远犹如观察心画般，难于区分；且念“诸法无我”导致般若观照，如此智慧处处为无形之相，便是佛智之境界。有人说，“佛智领先一切法性，恒起不失名为全知者。且以此说‘行如龙恒定’，此语亦正确”，对此理解有失偏颇。以住如定相示现乃是过去未来不可得诸造作不现者之缘故，因而佛智只能在一境界现起；所以说“智慧在一境界出现”并不当。

Atha kamena sabbasmiṃ visaye ñāṇaṃ pavattati, evampi na yujjati. Na hi jātibhūmisabhāvādivasena disādesakālādivasena ca anekabhedabhinne neyye kamena gayhamāne tassa anavasesapaṭivedho sambhavati apariyantabhāvato ñeyyassa. Ye pana ‘‘atthassa avisaṃvādanato ñeyyassa ekadesaṃ paccakkhaṃ katvā sesepi evanti adhimuccitvā vavatthāpanena sabbaññū bhagavā, tañca ñāṇaṃ ananumānikaṃ saṃsayābhāvato. Saṃsayānubandhañhi loke anumānañāṇa’’nti vadanti, tesampi taṃ na yuttaṃ. Sabbassa hi appaccakkhabhāve atthassa avisaṃvādanena ñeyyassa ekadesaṃ paccakkhaṃ katvā sesepi evanti adhimuccitvā vavatthāpanassa asambhavato. Yañhi taṃ sesaṃ, taṃ appaccakkhanti. Atha tampi paccakkhaṃ, tassa sesabhāvo eva na siyāti? Sabbametaṃ akāraṇaṃ. Kasmā? Avisayavicāraṇabhāvato. Vuttañhetaṃ bhagavatā ‘‘buddhavisayo bhikkhave, acinteyyo na cintetabbo, yo cinteyya, ummādassa vighātassa bhāgī assā’’ti (a. ni. 4.77). Idaṃ panettha sanniṭṭhānaṃ – yaṃ kiñci bhagavatā ñātuṃ icchitaṃ sakalamekadeso vā, tattha appaṭihatavuttitāya paccakkhato ñāṇaṃ pavattati, niccasamādhānañca vikkhepābhāvato, ñātuṃ icchitassa ca sakalassa avisayabhāve tassa ākaṅkhāpaṭibaddhavuttitā na siyā, ekanteneva ca sā icchitabbā ‘‘sabbe dhammā buddhassa bhagavato āvajjanapaṭibaddhā ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā’’ti (mahāni. 69, 156; cūḷani. 85; paṭi. ma. 3.5) vacanato. Atītānāgatavisayampi bhagavato ñāṇaṃ anumānāgamatakkagahaṇavirahitattā paccakkhameva.

欲界之内智慧现起也不成立。生死等不同状态以空间方向与时日差异区分，复杂且多异，尽管起于欲界一处，却难以断尽无余，无法彻底贯照之。有人解说“佛皆于一处般若不失断绝，遂成全知，且此知识无疑，故谓佛”，此说亦不当。因一切无定法之缘故，断除一处后其余不能彻底涵盖，隔断整体；故整体不成套，亦即生疑惑。其因乃无别境界分别分析。佛言：“诸比库，佛境界不可思议，能思即非佛境界，思则疯狂翻覆身心。”此乃此处结论——凡世尊欲传之知识，皆于一境域悉皆如法起用，断疑亦无障，且无他境可观，唯此方为应知境界。书中言“诸法受佛世尊之教诲，受佛吩咐及心念及专注所生”，此即义理。过去未来之境界，因佛智慧无断故，皆现于此一境界。

Nanu ca etasmimpi pakkhe yadā sakalaṃ ñātuṃ icchitaṃ, tadā sakiṃyeva sakalavisayatāya anirūpitarūpena bhagavato ñāṇaṃ pavatteyyāti vuttadosānativattiyevāti? Na, tassa visodhitattā. Visodhito hi so buddhavisayo acinteyyoti. Aññathā pacurajanañāṇasamānavuttitāya buddhānaṃ bhagavantānaṃ ñāṇassa acinteyyatā na siyā, tasmā sakaladhammārammaṇampi taṃ ekadhammārammaṇaṃ viya suvavatthāpiteyeva te dhamme katvā pavattatīti idamettha acinteyyaṃ, anantañca ñāṇaṃ ñeyyaṃ viya. Vuttañhetaṃ ‘‘yāvatakaṃ ñeyyaṃ, tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakaṃ ñeyyaṃ. Ñeyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ ñeyya’’nti (mahāni. 69, 156; cūḷani. 85; paṭi. ma. 3.5). Evamekajjhaṃ, visuṃ sakiṃ, kamena vā icchānurūpaṃ sammā sāmañca sabbadhammānaṃ buddhattā sammāsambuddho.

难道此处如果希望认识一切事物，就意味着世尊的智慧必定在整体上无法穷尽地发生吗？或者说必然存在错误而不能避免吗？不是的，这显示智慧已经得以净化。因为佛的境界已经明了清净，所以不可怀疑。否则若按世俗众生的见解，将佛陀智慧与外道种种智慧一视同仁，就不会有佛陀智慧不可怀疑之说。因此，即便是所有法的境界，也应如同单一法的境界那样被圆满而详尽地作了阐述并运用，智慧由此发起不息。有经文说：“能被认识者所至，其智慧亦及其所能认识之范围；智慧所及者亦其被认识之所；认识的尽头是智慧的尽头。”由此可知，佛陀的智慧一面细致入微，一面广大无边。由此诸佛在世间所应行的法得以周遍、正确而完美。

Tanti yathāvuttaṃ pathavīādibhedaṃ. Pariññātanti parito samantato sabbākārato ñātaṃ, taṃ parijānitabbabhāvaṃ kiñci asesetvā ñātanti attho. Ayameva hi attho ‘‘pariññātanta’’nti imināpi padena pakāsitoti dassento ‘‘pariññātantaṃ nāmā’’tiādimāha. Tena tena maggena kilesappahānena viseso natthīti idaṃ taṃtaṃmaggavajjhakilesānaṃ buddhānaṃ sāvakānañca tena tena maggeneva pahātabbabhāvasāmaññaṃ sandhāya vuttaṃ, na sāvakehi buddhānaṃ kilesappahānavisesābhāvato. Tathā hi sammāsambuddhā eva savāsanakilese jahanti, na sāvakā. Ekadesamevāti attano santānagatameva. Sasantatipariyāpannadhammapariññāmattenapi hi catusaccakammaṭṭhānabhāvanā samijjhati. Tenevāha – ‘‘imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca paññapemī’’tiādi (saṃ. ni. 1.107; a. ni. 4.45). Aṇuppamāṇampi…pe… natthi, yato chattiṃsakoṭisatasahassamukhena buddhānaṃ mahāvajirañāṇaṃ pavattatīti vadanti.

偈句中如实所说，诸如大地等差别，这谓之遍知。所谓遍知，乃是从周遭四面所有形态中了知，且于有所余缺者明了其必然须被认识之义。此意由“遍知”一词所彰显，文中亦明说“遍知名为……”等。通过修行不同路径以断除烦恼，其主要所达特点无差异，称为道途上的烦恼断除，此即是佛及其弟子所共有。事实上只有正觉佛陀能断除烦恼，于弟子则非如此。所说“一处见”，乃指自心系族中见解。即使饱知恒行之理，四圣谛之修习仍可产生渴欲。正如偈文：“于此黑衣僧中我于同类中，说明生起与灭尽，说明世间与世间之集起。”该智慧无量无边，有说能以三千大千世界计数而不穷尽。

Tathāgatavārasattamanayavaṇṇanā niṭṭhitā. · 如来品第七法门解释完毕。

Tathāgatavāraaṭṭhamanayavaṇṇanā如来品第八法门解释

§13

13.Purimataṇhāti purimataresu bhavesu nibbattā paccuppannattabhāvahetubhūtā taṇhā. Taggahaṇeneva ca atītaddhasaṅgahā avijjāsaṅkhārā saddhiṃ upādānena saṅgahitāti daṭṭhabbā. Etthāti ‘‘bhavā jātī’’ti etasmiṃ pade. Tena upapattibhavenāti ‘‘bhavā jātī’’ti jātisīsena vuttaupapattibhavena. Bhūtassāti nibbattassa. So pana yasmā satto nāma hoti, tasmā vuttaṃ ‘‘sattassā’’ti. Evañca jānitvāti iminā ‘‘bhūtassa jarāmaraṇa’’nti etthāpi ‘‘iti viditvā’’ti idaṃ padaṃ ānetvā yojetabbanti dasseti.

所谓“先有渴爱”，是指先于诸有之身心中生起，因缘现起的渴爱。经中又说，如同既往结合的无明行集，一同由取蕴合持，故必观察此处——“有即生”。此处“有”字即是指“生”，应按“生”的意涵来理解。所谓已成就是生起、发生。因为“有”为有情之义，因此文中称之为“有情”。如此明了，即引用“已知生之苦”的词句，意在结合此义而说明。

Yadipi tebhūmakā upādānakkhandhā ‘‘yaṃ kiñci rūpa’’ntiādinā (vibha. 2; ma. ni. 1.244) ekādasasu okāsesu pakkhipitabbā sammasitabbā ca, te pana yasmā bhagavatā ‘‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇa’’ntiādinā (dī. ni. 2.57; saṃ. ni. 2.4, 10) paṭiccasamuppādamukhena sammasitā, paṭiccasamuppādo ca pavattipavattihetubhāvato purimasaccadvayameva hoti, tasmā tadabhisamayaṃ ‘‘maññanābhāvahetu paccayākārapaṭivedho’’ti vibhāvento ‘‘yaṃ bodhirukkhamūle…pe… dassento’’ti āha. Saṃkhippanti ettha avijjādayo viññāṇādayo cāti saṅkhepā, atīte hetuādayo ‘‘hetu, phala’’nti evaṃ saṃkhippantīti vā saṅkhepā, avijjādayo viññāṇādayo ca. Saṅkhepa-saddo bhāgādhivacananti daṭṭhabbo. Tenāha ‘‘koṭṭhāsāti attho’’ti. Te pana atīte hetusaṅkhepo, etarahi phalasaṅkhepo, etarahi hetusaṅkhepo, āyatiṃ phalasaṅkhepoti cattāro saṅkhepā etassāti catusaṅkhepo, taṃ catusaṅkhepaṃ. Hetuphalasandhi, phalahetusandhi, puna hetuphalasandhīti evaṃ tayo sandhī etassāti tisandhi, taṃ tisandhiṃ. Atītapaccuppannānāgatabhedā tayo addhā etassāti tiyaddho, taṃ tiyaddhaṃ. Sarūpato avuttāpi tasmiṃ tasmiṃ saṅkhepe ākirīyanti avijjāsaṅkhārādiggahaṇehi pakāsīyantīti ākārā, atītahetuādīnaṃ vā pakārā ākārā, te ekekasaṅkhepe pañca pañca katvā vīsati ākārā etassāti vīsatākāro, taṃ vīsatākāraṃ.

虽然地等色蕴为取蕴，在十三处的不同情况下分别予以施用和审察，这诸蕴乃因佛陀之教导，依据“于何处生起老死，因缘为何”等理念而依缘识起之故。缘起法流转作为生死轮回之前因后果，故在前因缘果两层次均为现实。因而再细分时，须分辨“未现生之原因”、“因缘之表现与断灭”之别。简言之，此处将无明、行等简约言明。本文中所说“部位名”，即指上述简约部位。它们涵盖了过去因、现在果、未来之别，共有三分，此三分亦称“三别”。尽管名称不异，然其于诸缘聚合中表现各异，依其因缘之别，共分二十种表现形式，故此谓之二十种形态。

Esasabboti esa catusaṅkhepādipabhedo anavaseso paccayo. Paccayalakkhaṇenāti paccayabhāvena attano phalassa paṭisandhiviññāṇassa paccayabhāvena, avinābhāvalakkhaṇenāti attho. Yathā hi taṇhaṃ vinā avijjādayo viññāṇassa paccayā na honti, evaṃ taṇhāpi avijjādike vināti. Ettha dukkhaggahaṇena viññāṇanāmarūpasaḷāyatanaphassavedanānaṃ, bhavaggahaṇena ca taṇhāsaṅkhārupādānānaṃ gahitatā vuttanayā evāti na uddhaṭā.

“此即一切皆依缘起，是无剩余因果。”所谓“缘之特征”即为缘之本质，缘以自身果乃『识』之所谓续存在因。譬如无明及诸行等，若无渴爱诸烦，识不依缘，渴爱亦同。此处列举苦等蕴，即识、名色、六处、触、受等，及有蕴包括渴、行、取等聚合而成，被称为缔结之内涵，并未夸大。

Idāni te vīsati ākāre paṭisambhidāmaggapāḷiyā vibhāvetuṃ ‘‘evamete’’tiādi vuttaṃ. Tattha (paṭi. ma. aṭṭha. 1.47) purimakammabhavasminti purime kammabhave, atītajātiyaṃ kammabhave kayiramāneti attho. Moho avijjāti yo tadā dukkhādīsu moho, yena mūḷho kammaṃ karoti, sā avijjā. Āyūhanā saṅkhārāti taṃ taṃ kammaṃ karonto dānupakaraṇādi sajjanādivasena yā purimacetanāyo, te saṅkhārā. Paṭiggāhakānaṃ pana hatthe deyyadhammaṃ patiṭṭhāpayato cetanā bhavo. Ekāvajjanajavanesu vā purimā cetanā āyūhanā saṅkhārā, sattamā bhavo. Yā kāci vā pana cetanā bhavo, sampayuttā āyūhanā saṅkhārā. Nikanti taṇhāti yaṃ kammaṃ karontassa upapattibhave tassa phalassa nikāmanā patthanā, sā taṇhā nāma. Upagamanaṃ upādānanti yaṃ kammabhavassa paccayabhūtaṃ ‘‘idaṃ kammaṃ katvā asukasmiṃ nāma ṭhāne kāme sevissāmi ucchijjissāmī’’tiādinā nayena pavattaṃ upagamanaṃ gahaṇaṃ parāmasanaṃ, idaṃ upādānaṃ nāma. Cetanā bhavoti dvīsu atthavikappesu vuttassa āyūhanassa avasāne vuttacetanā, tatiye pana āyūhanasampayuttacetanā bhavo. Iti ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayāti ime yathāvuttā mohādayo pañca dhammā atītakammabhavasiddhā etarahi paṭisandhiyā paccayabhūtāti attho.

如今就二十形态而言，应以辨别通达法理之巴利教法细致分析。经云“过去行为之生起，即为前世业报之表现”。所谓痴昧，即于苦等诸法中昏昧，以致造作习气，即是无明。所谓业行，即依此业力而行之行为意志分子，彼以布施等善行成因而生，称之为转生业行。由于摄受相续之故，业行为心法根本，故称为存在。所谓渴爱，即为造作业因缘时所谓的渴望、追求、执着。所谓取，即行为因果中的因缘现象，如“作此业以谋获彼乐”，此为执取之义。所谓心，即称为意志，其有三体，即无明、业行、意志心三者之总称。如此五法作为过去业力之生起系缘，含义如此。

Idha paṭisandhiviññāṇanti yaṃ bhavantarapaṭisandhānavasena uppannattā paṭisandhīti vuccati, taṃ viññāṇaṃ. Okkanti nāmarūpanti yā gabbhe rūpārūpadhammānaṃ okkanti āgantvā pavisantī viya, idaṃ nāmarūpaṃ. Pasādo āyatananti idaṃ cakkhādipañcāyatanavasena vuttaṃ. Phuṭṭho phassoti yo ārammaṇaṃ phuṭṭho phusanto uppanno, ayaṃ phasso. Vedayitaṃvedanāti yaṃ paṭisandhiviññāṇena vā saḷāyatanapaccayena vā phassena sahuppannaṃ vipākavedayitaṃ, sā vedanā. Iti ime…pe… paccayāti ime viññāṇādayo pañca koṭṭhāsikā dhammā purimabhave katassa kammassa kammavaṭṭassa paccayā, paccayabhāvato taṃ paṭicca idha etarahi upapattibhavasmiṃ upapattibhavabhāvena vā hontīti attho.

此处所谓“续识”，乃是指依赖有情生命接续而生起的心识，其以生命为接续因缘故名。所谓“入胎名色”，如同形色和心名色诸法入胎孕育，故名色之现象犹如入胎之状。所谓“境界”，是凭眼根等五根而作。所谓“触”，是与境界接触，心识觉受生起，也即触。所谓“受”，是由续识及六根境触缘起的感受，是感受。由此五者，即识与名色等众因缘组成，分别为前生所造业及业之流转起因缘，由因缘所生，即此生现行生起，乃此理义。

Idhaparipakkattā āyatanānaṃ mohoti paripakkāyatanassa kammakaraṇakāle asammohaṃ dasseti. Daharassa hi cittappavatti bhavaṅgabahulā yebhuyyena bhavantarajanakakammāyūhanasamatthā na hotīti. Kammakaraṇakāleti ca iminā sabbo kammassa paccayabhūto sammoho gahito, na sampayuttova. Sesaṃ vuttanayameva.

这里说成熟的境界，其惑业于成就境界时，显现为无惑。因幼年心念活动多为生命接续且多由前生业力所增，不易断惑。因此所谓业因缘时，惑业虽被摄迷，却未完全断除，终归为未相应惑。余文即此义。

Padayojanāyāti ‘‘tasmā’’tiādīnaṃ padānaṃ sambandhena saha. Atthanigamananti imasmiṃ aṭṭhamavāre desanatthanigamanaṃ. Nandīti evaṃ vuttānaṃ sabbataṇhānanti ‘‘nandī dukkhassa mūla’’nti evaṃ nandanatthasāmaññato ekavacanena vuttānaṃ sabbataṇhānaṃ santānārammaṇasampayuttadhammappavattiākārādibhedena anekabhedānaṃ sabbāsaṃ taṇhānaṃ. Khayavevacanānevāti samucchedapahānavevacanāneva. ‘‘Accantakkhayā’’ti hi vuttaṃ. Catumaggakiccasādhāraṇametanti catunnaṃ ariyamaggānaṃ pahānakiccassa sādhāraṇaṃ sāmaññato gahaṇaṃ etaṃ khayādivacananti attho. Tesaṃ pana maggānaṃ kamena pavattanaṃ kiccakameneva dassetuṃ ‘‘virāgā’’tiādi vuttanti dassento ‘‘tato…pe… yojetabba’’nti āha. Tathā satipi khayādisaddānaṃ pahānapariyāyabhāve pahātabbāya pana visayabhedabhinnāya taṇhāya anavasesato pahīnabhāvadīpanatthaṃ khayādipariyāyantaraggahaṇaṃ katanti dassento ‘‘yāhī’’tiādimāha. Yathāvuttasañjananādihetubhūtāya taṇhāya pahīnattā tappahānadīpanaṃ katvā vuccamānaṃ khayādivacanaṃ na kathañci dhammataṃ vilometīti vuttaṃ ‘‘na kiñci virujjhatī’’ti.

“连接处”谓“因此”等词连带关联。结论曰此八次讲述旨在说法之终结。所谓“欢喜”，指对法中说“欢喜是诸苦之根本”，此欢喜指一切渴爱支系因缘出生诸法，故欢喜即种种渴爱。所谓“灭尽”，指断除切断之义，谓完全断尽离欲。所谓“四圣谛共通”，乃四圣谛中断除业者共通称谓，故“灭尽”等为通项。又以行四圣谛之功能欲示其断除之功用，故说“离欲”等诸词，以说明应当舍弃断除的对象。其舍之并非任意妄舍，而是对对象之分别因缘生起灭除故，故“不侵害”正法。

Uttaravirahitanti attānaṃ uttarituṃ samatthattā uttarena adhikena virahitaṃ. Ayañcassa uttaravirahatā attano seṭṭhabhāvenāti āha ‘‘sabbaseṭṭha’’nti. Yathā sammā-saṃ-saddā ‘‘aviparītaṃ, sāma’’nti imesaṃ padānaṃ atthaṃ vadanti, evaṃ pāsaṃsasobhanatthepīti āha ‘‘sammā sāmañca bodhiṃ pasatthaṃ sundarañca bodhi’’nti. Bujjhi ettha paṭivijjhi cattāri ariyasaccāni, sabbampi vā neyyanti rukkho bodhi, bujjhati etenāti pana maggo bodhi, tathā sabbaññutaññāṇaṃ, nibbānaṃ pana bujjhitabbato bodhīti ayamettha sādhanavibhāgo daṭṭhabbo. Paṇṇattiyampi attheva bodhi-saddo ‘‘bodhirājakumāro’’tiādīsu (ma. ni. 2.324; cūḷava. 268). Apareti sārasamāsācariyā. Ettha ca saupasaggassa bodhi-saddassa atthuddhāre anupasaggānaṃ udāharaṇe kāraṇaṃ heṭṭhā vuttameva.

所谓“远离应对”，是指能远离内心顺境，且此远离为自心最佳状态故称“最胜”。犹如“真切和谐”为正语义，故称“正和谐”，即正觉亦复如是，应究明四圣谛，及其与树觉等异，体证此觉，此乃修行之阶段。但“觉”之用法又有多义，如“觉王子”等俗用含义。此处对“觉”义单指广义成就智慧，“觉”字片语上下文未必皆指此义，故略举无区分例示。

Lokuttarabhāvato vā tatthāpi heṭṭhimamaggānaṃ viya tatuttarimaggābhāvato ca ‘‘siyā nu kho anuttarā bodhī’’ti āsaṅkaṃ sandhāya taṃ vidhamituṃ ‘‘sāvakāna’’ntiādi vuttaṃ. Abhinīhārasampattiyā phalavisesabhūtehi ñāṇavisesehi ekaccehi sakalehi saddhiṃ samijjhamāno maggo ariyānaṃ taṃ taṃ ñāṇavisesādiṃ dento viya hotīti tassa asabbaguṇadāyakattaṃ vuttaṃ. Tena anaññasādhāraṇābhinīhārasampadāsiddhassa niratisaya-guṇānubandhassa vasena arahattamaggo anuttarā bodhi nāma hotīti dasseti. Sāvakapāramiñāṇaṃ aññehi sāvakehi asādhāraṇaṃ mahāsāvakānaṃyeva āveṇikaṃ ñāṇaṃ. Paccekaṃ saccāni buddhavantoti paccekabuddhā. Nanu ca sabbepi ariyā paccekameva saccāni paṭivijjhanti dhammassa paccattaṃ vedanīyabhāvatoti? Saccaṃ, nayidamīdisaṃ paṭivedhaṃ sandhāya vuttaṃ, yathā pana sāvakā aññasannissayena saccāni paṭivijjhanti paratoghosena vinā tesaṃ dassanamaggassa anuppajjanato, yathā ca sammāsambuddho aññesaṃ nissayabhāvena saccāni abhisambujjhanti, na evamete, ete pana aparaneyyā hutvā apariṇāyakabhāvena saccāni paṭivijjhanti. Tena vuttaṃ ‘‘paccekaṃ saccāni buddhavantoti paccekabuddhā’’ti.

由世间超越之理，而超越诸上道之无，期以“不究竟觉”之设想疑惑而起，故以出家弟子等为对象释之。由断惑所得之特异智慧，虽由诸弟子得，然非普遍，故曰“非共通”，得此智慧为无上觉道路之标志。出家聆法者有异，而辟支佛证真理者不同。虽一切圣人皆见真理，然此句所指仅为某种特殊之了解，乃针对本经义而设，故称“辟支佛亦谓已证诸真理”。

Itīti karīyati uccārīyatīti itikāro, iti-saddo. Kāraṇattho aniyamarūpenāti adhippāyo, tasmāti vuttaṃ hoti. Tenāha ‘‘yasmā cā’’ti. Pubbe pana iti-saddaṃ pakāratthaṃ katvā ‘‘evaṃ jānitvā’’ti vuttaṃ, idhāpi taṃ pakāratthameva katvā atho yujjati. Kathaṃ? Viditvāti hi padaṃ hetuatthe daṭṭhabbaṃ ‘‘paññāya cassa disvā’’ti (ma. ni. 1.271), ‘‘ghataṃ pivitvā balaṃ hotī’’ti ca evamādīsu viya, tasmā pakāratthepi iti-sadde paṭiccasamuppādassa viditattāti ayaṃ attho labbhateva. Paṭiccasamuppādaṃ viditvāti etthāpi hetuatthe viditvā-sadde yathāvuttā atthayojanā yujjateva. Ettha ca paṭhamavikappe paṭiccasamupādassa viditatthaṃ maññanābhāvassa kāraṇaṃ vatvā taṇhāmūlakassa paṭiccasamuppādassa dassitattā ettha taṇhāppahānaṃ sammāsambodhiyā adhigamanakāraṇaṃ uddhatanti dassitaṃ, tasmā ‘‘pathaviṃ na maññatī’’tiādi nigamanaṃ daṭṭhabbaṃ. Dutiyavikappe pana paṭiccasamuppādavedanaṃ taṇhāppahānassa kāraṇaṃ vuttaṃ, taṃ abhisambodhiyā abhisambodhimaññanābhāvassāti ayamattho dassitoti ayametesaṃ dvinnaṃ atthavikappānaṃ viseso, tasmā ‘‘nandī dukkhassa mūla’’nti vuttaṃ.

此为“如此说”之说明：“如此说”即指原因之说明，故谓因属无常。前文举“故”、“因此”等表因缘之词，今亦依此作说明。何以谓知晓为达义？因“见智慧”乃因，故称知晓。此处应理依说亦合乎因缘说，故“如是说明”为依缘生义。又初转法轮无明见缺，第二次转法轮则可断烦恼，故后文谓“欢喜为苦根”，方能讲话根义。此即两次义不同，故引“欢喜是苦根”等语，义同文异也。

Taṃ kuto labbhatīti codanaṃ sandhāyāha ‘‘yattha yattha hī’’tiādi. Sāsanayutti ayaṃ sāsanepi evaṃ sambandho dissatīti katvā. Lokepi hi yaṃ-taṃ-saddānaṃ abyabhicārisambandhatā siddhā.

针对‘哪里能获得它’这样的追问，开示说：‘无论哪里何处’等词的用法即在此教法中具有此类联系。指出以此教法为依托，这种联系显现出来。因为世间上关于此类言辞，皆已确立其不偏离的联系。

Evaṃ abhisambuddhoti vadāmīti abhisambuddhabhāvassa gahitattā, asabbaññunā evaṃ desetuṃ asakkuṇeyyattā ca ‘‘sabbaññutaññāṇaṃ dassento’’tiādimāha.

因此说‘如此自觉’是指完全觉悟的状态，因其全面而通达，无法仅凭有限言辞加以教授，于是说‘示现总知觉’等表述。

Vicitranayadesanāvilāsayuttanti puthujjanavārādivibhāgabhinnehi vicittehi tanti nayehi, lakkhaṇakammataṇhāmaññanādivibhāgabhinnehi vicittehi atthanayehi, abhinandanapaccayākārādivisesāpadesasiddhena desanāvilāsena ca yuttaṃ. Yathā te na jānanti, tathā desesīti imināpi bhagavato desanāvilāsaṃyeva vibhāveti. Taṃyeva kira pathavinti ettha pathavīgahaṇaṃ upalakkhaṇamattaṃ āpādivasenapi, tathā ‘‘kīdisā nu kho idha pathavī adhippetā, kasmā ca bhūtarūpāniyeva gahitāni, na sesarūpānī’’tiādināpi tesaṃ saṃsayuppatti niddhāretabbā. Atha vā kathaṃ nāmidanti ettha iti-saddo pakārattho. Tena imasmiṃ sutte sabbāyapi tesaṃ saṃsayuppattiyā pariggahitattā daṭṭhabbā. Antanti mariyādaṃ, desanāya antaṃ paricchedanti attho, yo anusandhīti vuccati. Koṭinti pariyantaṃ, desanāya pariyosānanti attho. Ubhayena sutte ajjhāsayānusandhi yathānusandhīti vadati.

所谓包含丰富多彩开示风采的，是指对凡夫道行等不同门类众多路径，对诸法特质、渴爱与知见等不同类别多样意义，以及依因缘因果特征等不同方面的具体说明与指导而成的开示华彩。如诸人不理解，则开示方显明其差别。这里类似于说土地，乃指出掌握土地的特征，这种仅凭特征说明令人质疑。又或者说‘此处土地为何被称？’之类词，是欲指示其特定名称之意。由此可见，在此法中，为了调伏众生一切疑惑，令其终结，故于此经文中对各种疑惑皆予以详尽说明。经终为禁戒、教化的结论，这就是所谓‘结束’。‘注释’谓对经文前后义理的详尽追述。‘界限’指终止，‘终结’指法的终点。两者对经文而言，皆称为‘照应义’。

Antarākathāti kammaṭṭhānamanasikārauddesaparipucchādīnaṃ antarā aññā ekā tathā. Vippakathāti aniṭṭhitā sikhaṃ appattā. Kaṅkhaṇānurūpenāti tasmiṃ khaṇe dhammasabhāyaṃ sannipatitānaṃ bhikkhūnaṃ ajjhāsayānurūpena. Idanti idāni vuccamānaṃ mūlapariyāyajātakaṃ.

‘中间说’是指以修习场所和专注等为主题的中间部分，是其中特定章节。‘反义说’则是指不正确教义和不得入者。‘相应怀疑’则是指此刻于法会中聚集的比库们的内心一致之疑惑。‘今说’即现在所述的此原始经文。

Disāpāmokkhoti paṇḍitabhāvena sabbadisāsu pamukhabhūto. Brāhmaṇoti brahmaṃ aṇatīti brāhmaṇo, mante sajjhāyatīti attho. Tiṇṇaṃ vedānanti iruveda-yajuveda-sāmavedānaṃ. Pāragūti atthaso byañjanaso ca pāraṃ pariyantaṃ gato. Saha nighaṇḍunā ca keṭubhena cāti sanighaṇḍukeṭubhā, tesaṃ. Nighaṇḍūti rukkhādīnaṃ vevacanappakāsakaṃ satthaṃ. Keṭubhanti kiriyākappavikappo, kavīnaṃ upakārāvahaṃ satthaṃ. Saha akkharappabhedenāti sākkharappabhedā, tesaṃ, sikkhāniruttisahitānanti attho. Itihāsapañcamānanti āthabbaṇavedaṃ catutthaṃ katvā ‘‘itiha asa, itiha asā’’ti īdisavacanapaṭisaṃyutto purāṇakathāsaṅkhāto itihāso pañcamo etesanti itihāsapañcamā, tesaṃ. Padaṃ tadavasesañca byākaraṇaṃ kāyati ajjheti vedeti cāti padako, veyyākaraṇo. Lokāyataṃ vuccati vitaṇḍasatthaṃ. Mahāpurisānaṃ buddhādīnaṃ lakkhaṇadīpanagantho mahāpurisalakkhaṇaṃ. Tesu anūno paripūrakārīti anavayo.

‘方圆出入’意指智慧中通达四面八方的解脱。‘婆罗门’是指通达梵天真实者。‘三吠陀’即指伊卢吠陀、夜柔吠陀与莎摩吠陀。‘彼岸’指意义的完成、尽头。此诸义由词典及辞书加以阐明。‘辞典’是指表述树木等事物名称的工具书。‘辞书’是指标示词义变换、诗歌辅助的工具书。‘世间说’，即流于空谈无益者。‘大人集’是指关于佛陀等大圣人的种种特征的著述，称为‘大人相品’。其中意涵有聚集与完善之义。

Manteti vede. Yadipi vedo ‘‘manto, brahmaṃ, kappo’’ti tividho, manto eva pana mūlavedo, tadatthavivaraṇaṃ brahmaṃ, tattha vuttanayena yaññakiriyāvidhānaṃ kappo. Tena vuttaṃ ‘‘manteti vede’’ti. Paṇḍitāti paññāvanto. Tathā hi te puthupaññātāya bahuṃ sahassadvisahassādiparimāṇaṃ ganthaṃ pākaṭaṃ katvā gaṇhanti uggaṇhanti, javanapaññatāya lahuṃ sīghaṃ gaṇhanti, tikkhapaññatāya suṭṭhu avirajjhantā upadhārenti, satinepakkasampattiyā gahitañca nesaṃ na vinassati na sammussatīti. Sabbampi sippanti aṭṭhārasavijjāṭṭhānādibhedaṃ sikkhitabbaṭṭhena sippanti saṅkhyaṃ gataṃ sabbaṃ bāhirakasatthaṃ mokkhāvahasammatampi na mokkhaṃ āvahatīti āha ‘‘diṭṭhadhammasamparāyahita’’nti. Sampiṇḍitā hutvāti yathā mittā, tathā piṇḍitavasena sannipatitā hutvā. ‘‘Evaṃ gayhamāne ādinā virujjheyya, evaṃ antenā’’ti cintentā ñātuṃ icchitassa atthassa pubbenāparaṃ aviruddhaṃ nicchayaṃ gahetuṃ asakkontā na ādiṃ, na antaṃ addasaṃsu.

‘法’即经。虽‘经’含三义：咒语、梵语、经文，然‘法’乃根本之经文，其含义可通过‘梵语’中祭仪教法及祝语解说。且‘法’指智者所授之义。凡夫虽具慧，但随机采集数以千计的典籍，快而轻率地接受或断续持守真理，却因正念和契合正知而得到坚固，未曾灭失，未曾迷乱。一切皆练习于十八种技艺及八门分別技能，习得数字。外在无益于解脱解脱带来，故谓其‘明见法有害’。如众友般聚集，则称‘集会’。在建构阶段初期起止之议尚未明悉，故未见始终。

Lomasānīti lomavantāni, ghanakesamassuvānīti attho. Kesāpi hi lomaggahaṇena gayhanti yathā ‘‘lomanakhaṃ phusitvā suddhi kātabbā’’ti. Kaṇṇaṃ viyāti kaṇṇaṃ, paññā, tāya sutvā kātabbakiccasādhanato vuttaṃ ‘‘kaṇṇavāti paññavā’’ti.

所谓“毛发”，是指毛茸茸的发，浓密的头发。头发也是由于毛发抓取而聚集的，例如“须触摸毛爪以求净净之事”。“耳朵”在此指智慧，因为听闻（即耳朵）是成就各种功德的手段，所以称“耳朵”即是智慧。

Yasmā sattānaṃ gacchante gacchante kāle āyuvaṇṇādiparikkhayo hoti, tasmā taṃ kālena kataṃ viya katvā vuttaṃ ‘‘nesaṃ āyu…pe… khādatīti vuccatī’’ti.

因为众生在行走向前的过程中，寿命、容颜等终究会消亡，所以这如同已完成的事情一般被说为“他们的寿命已被消耗……”，此乃缘时而说。

Abhiññāyāti kusalādibhedaṃ khandhādibhedañca desetabbaṃ dhammaṃ, veneyyānañca āsayānusayacariyāvimuttiādibhedaṃ, tassa ca nesaṃ desetabbappakāraṃ yāthāvato abhijānitvā. Dhammaṃ desemīti diṭṭhadhammikasamparāyikanibbānahitāvahaṃ saddhammaṃ kathayāmi. Noanabhiññāyāti yathā bāhirakā asammāsambuddhattā vuttavidhiṃ ajānantāyaṃ kiñci takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ kathenti, evaṃ na desemīti attho. Sanidānanti sakāraṇaṃ, veneyyānaṃ ajjhāsayavasena vā pucchāya vā aṭṭhuppattiyā vā sanimittaṃ hetuudāharaṇasahitañcāti attho. Sappāṭihāriyanti sanissaraṇaṃ sappaṭiharaṇaṃ, paccanīkapaṭiharaṇena sappāṭihāriyameva katvā desemīti attho. Apare pana ‘‘yathārahaṃ iddhiādesanānusāsanipāṭihāriyasahita’’nti vadanti, anusāsanipāṭihāriyahitā pana desanā natthīti. Hitūpadesanā ovādo, sā eva anusāsanī. Anotiṇṇavatthuvisayo vā ovādo, otiṇṇavatthuvisayā anusāsanī. Paṭhamūpadeso vā ovādo, itarā anusāsanī. Alañca panāti yuttameva. Niṭṭhamagamāsīti atthasiddhiṃ gatā.

“神通”指关于善法等的分别，以及五蕴等诸法的分别；亦指对烦恼与流转潜隐行为等的分别，以达到解脱。对此应有正确的知识。讲述法义即是指言说能利益解脱的真实法，并坚定不疑地认识此义。若是无正确知识，则如外道无明般，不知佛陀正觉的方法，而自行胡乱揣测，如此则非真正的讲述。“因缘”意指由正因果或基础、支缘等引起的事物，并常结合因缘的原因举例说明。“清楚完整”意为透彻清除邪见与迷惑，通过正见的裁净成就讲说。另有说“如实具足妙神通之教诲随顺”，此乃教诲应有的补充而非义理本身。有关利益的教导即是劝戒，劝戒者即教诲。所谓不违基本主题者，是指劝戒正确的目标。第一劝戒是教诲，其他均为其余的教诲。总结而言，法义完全成立。

Tathāgatavāraaṭṭhamanayavaṇṇanā niṭṭhitā. · 如来品第八法门解释完毕。

Ayaṃ tāvettha aṭṭhakathāya līnatthavaṇṇanā. · 此处是注疏中隐含义理的解释。

Nettinayavaṇṇanā导论法门解释

Idāni (dī. ni. ṭī. 1.149; saṃ. ni. ṭī. 1.1.nettinayavaṇṇanā; a. ni. ṭī. nettinayavaṇṇanā) pakaraṇanayena pāḷiyā atthavaṇṇanaṃ karissāma. Sā panāyaṃ atthavaṇṇanā yasmā desanāya samuṭṭhānapayojanabhājanesu piṇḍatthesu ca niddhāritesu sutarā hoti suviññeyyā ca, tasmā suttadesanāya samuṭṭhānādīni paṭhamaṃ niddhārayissāma. Tattha samuṭṭhānaṃ tāva pariyattiṃ nissāya mānuppādo, payojanaṃmānamaddanaṃ. Vuttañhi aṭṭhakathāyaṃ ‘‘sutapariyattiṃ…pe… ārabhī’’ti. Apica veneyyānaṃ pathavīādibhūtādibhedabhinne sakkāye puthujjanassa sekkhādiariyassa ca saddhiṃ hetunā maññanāmaññanavasena pavattivibhāgānavabodho samuṭṭhānaṃ, yathāvuttavibhāgāvabodho payojanaṃ, veneyyānañhi vuttappakāre visaye yathāvuttānaṃ puggalānaṃ saddhiṃ hetunā maññanāmaññanavasena pavattivibhāgāvabodho payojanaṃ.

今后将以章句体裁，为巴利经典作注释。此注释乃因教义在讲说时，结合因缘目的而分别说明诸义且通达明了，故为众所亲近。由此首先将详细说明教义中的因缘。其因缘乃以经典文字传习为依凭，因缘即依据与目的。注释云：“始于诵习经典……”。此外，关于烦恼等内在及外在要素不同的分类，凡夫与圣人对于事理的不同理解范围，皆属于因缘的范畴。经文所说的因缘即使诸众生之间，以因缘分别理解事理，亦属因缘。此注籍由此立论。

Apica samuṭṭhānaṃ nāma desanānidānaṃ. Taṃ sādhāraṇaṃ asādhāraṇanti duvidhaṃ. Tattha sādhāraṇampi ajjhattikabāhirabhedato duvidhaṃ. Tattha sādhāraṇaṃ ajjhattikasamuṭṭhānaṃ nāma lokanāthassa mahākaruṇā. Tāya hi samussāhitassa bhagavato veneyyānaṃ dhammadesanāya cittaṃ udapādi. Taṃ sandhāya vuttaṃ ‘‘sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesī’’tiādi (ma. ni. 1.283; saṃ. ni. 1.172; mahāva. 9). Ettha ca hetāvatthāyapi mahākaruṇāya saṅgaho daṭṭhabbo yāvadeva saṃsāramahoghato saddhammadesanāhatthadānehi sattasantāraṇatthaṃ taduppattito. Yathā ca mahākaruṇā, evaṃ sabbaññutaññāṇaṃ dasabalañāṇādīni ca desanāya abbhantarasamuṭṭhānabhāve vattabbāni. Sabbampi hi ñeyyadhammaṃ, tesaṃ desetabbappakāraṃ, sattānañca āsayānusayādiṃ yāthāvato jānanto bhagavā ṭhānāṭṭhānādīsu kosallena veneyyajjhāsayānurūpaṃ vicittanayadesanaṃ pavattesīti. Bāhiraṃ pana sādhāraṇaṃ samuṭṭhānaṃ dasasahassabrahmaparivāritassa sahampatimahābrahmuno ajjhesanaṃ. Tadajjhesanuttarakālañhi dhammagambhīratāpaccavekkhaṇājanitaṃ appossukkataṃ paṭippassambhetvā dhammassāmī dhammadesanāya ussāhajāto ahosi. Asādhāraṇampi ambhantarabāhirabhedato duvidhameva. Tattha abbhantaraṃ yāya mahākaruṇāya yena ca desanāñāṇena idaṃ suttaṃ pavattitaṃ, tadubhayaṃ veditabbaṃ. Bāhiraṃ pana pañcasatānaṃ brāhmaṇajātikānaṃ bhikkhūnaṃ pariyattiṃ nissāya mānuppādanaṃ, vuttameva taṃ aṭṭhakathāyaṃ.

因缘称为讲说的缘由。其因缘分为普通与特殊。普通又分内在和外在二类。普通内在因缘即指世尊无比慈悲。因世尊心生慈悲，故起其凡夫类显释法义之意。经文云：“世尊以慈悲之眼观察世间诸众生”等。如是慈悲，亦须见其功用，即为了从轮回苦海中援拔众生而讲法成就。既然有如是的大悲，也应理解有万能的智慧与十力等在讲说中内里的起用。众法皆可认识，世尊能善巧地根据众生的烦恼与执着，依时而说、依心定机，有差别地宣说。外在普通因缘则是五百余名婆罗门僧团依经典文字传习产生的缘由。经文中亦有所述。

Payojanampi sādhāraṇaṃ asādhāraṇanti duvidhaṃ. Tattha sādhāraṇaṃ anukkamena yāva anupādāparinibbānaṃ vimuttirasattā bhagavato desanāya. Tenevāha ‘‘etadatthā tathā, etadatthā mantanā’’tiādi (pari. 366). Eteneva ca saṃsāracakkanivatti saddhammacakkappavatti sassatādimicchāvādanirākaraṇaṃ sammāvādapurekkhāro akusalamūlasamūhananaṃ kusalamūlasaṃropanaṃ apāyadvārapidahanaṃ saggamokkhadvāravivaraṇaṃ pariyuṭṭhānavūpasamanaṃ anusayasamugghātanaṃ ‘‘mutto mocessāmī’’ti (udā. aṭṭha. 18; itivu. aṭṭha. 38) purimapaṭiññāavisaṃvādanaṃ tappaṭipakkhamāramanorathavisaṃvādanaṃ titthiyadhammanimmathanaṃ buddhadhammapatiṭṭhāpananti evamādīnampi payojanānaṃ saṅgaho daṭṭhabbo. Asādhāraṇaṃ pana tesaṃ bhikkhūnaṃ mānamaddanaṃ. Vuttañcetaṃ aṭṭhakathāyaṃ (ma. ni. aṭṭha. 1.1) ‘‘desanākusalo bhagavā mānabhañjanatthaṃ ‘sabbadhammamūlapariyāya’nti desanaṃ ārabhī’’ti. Ubhayampetaṃ bāhiyameva. Sace pana veneyyasantānagatampi desanābalasiddhisaṅkhātaṃ payojanaṃ adhippāyasamijjhanabhāvato yathādhippetatthasiddhiyā yathākāruṇikassa bhagavatopi payojanamevāti gaṇheyya, iminā pariyāyenassa abbhantaratāpi veditabbā.

目的亦可分普通与特殊。普通目的指的是从略说至无着无碍涅槃之解脱，适用于众生的佛说法义。经典中称：“此义如此、此义如是详述……”等。以此目的，复引转轮圣王轮转、正法轮转与邪见破除、恶根断灭、善根具足、地狱火燃烧之离欲与极乐解脱之敷演，先前种种表见皆受正法成立之护持。此皆目的之集合。对于特殊目的，是针对某些比库的骄慢心加以涵摄。经云：“佛陀为破除骄慢，根除诸法本源，以此开示一切法根本。”此目的具内外兼有。若讲说虽有适宜众生之力，谓其成就乃因佛陀大悲目的而生，则此内在目的亦当理解。因此，对目的应分别内外加以考察。

Apica veneyyānaṃ pathavīādibhūtādivibhāgabhinne sakkāye puthujjanassa sekkhādiariyassa ca saddhiṃ hetunā maññanāmaññanavasena pavattivibhāgānavabodho samuṭṭhānaṃ, imassa suttassa yathāvuttavibhāgāvabodho payojananti vuttovāyamattho. Veneyyānañhi vuttappakāre visaye yathāvuttānaṃ puggalānaṃ saddhiṃ hetunā maññanāmaññanānaṃ vasena pavattivibhāgāvabodho imaṃ desanaṃ payojeti ‘‘tannipphādanaparāyaṃ desanā’’ti katvā. Yañhi desanāya sādhetabbaṃ phalaṃ, taṃ ākaṅkhitabbattā desakaṃ desanāya payojetīti payojananti vuccati. Tathā veneyyānaṃ sabbaso ekadesato ca maññanānaṃ appahānaṃ, tattha ca ādīnavādassanaṃ, niraṅkusānaṃ maññanānaṃ anekākāravohārassa sakkāye pavattivisesassa ajānanaṃ, tattha ca pahīnamaññanānaṃ paṭipattiyā ajānanaṃ, taṇhāmukhena paccayākārassa ca anavabodhoti evamādīni ca payojanāni idha veditabbāni.

此外，就分解于地、水、火等诸元素中、与色五蕴等混杂的有形存在中，外行与圣者等同共因缘之缘起——此中所谓依缘思量分别故，生起业与受报的分別觉知，便是此经文中所称据实宣说之分別觉知及其目的。关于受报，依所说的方式，乃指于对象上，合于圣人等同因缘思量分别的情况，所起的分别觉知。此讲说明这有益于演说成就，引导到灭尽烦恼之道。此受报全面、周至地起于分别思量上之放弃，即诸不善见解、无知习气多样表现的无明，以及于有形存在特定色身中无觉知之无知，兼及离弃分别的无知，以及因渴爱为根缘的无明等。诸如此类因缘与目的，应于此处明了观察。

Bhūmittayapariyāpannesu asaṅkhātadhammavippakatapariññādikiccasaṅkhātadhammānaṃ sammāsambuddhassa ca paṭipattiṃ ajānantā asaddhammassavanadhāraṇaparicayamanasikāraparā saddhammassavana-dhāraṇaparicayapaṭivedhavimukhā ca veneyyā imissā desanāya bhājanaṃ. Piṇḍatthā pana ‘‘assutavā’’tiādinā ayonisomanasikārabahulīkāro akusalamūla-samāyogo olīyanātidhāvanāpariggaho upāyavinibaddhānubrūhanā micchābhinivesasamannāgamo avijjātaṇhā-parisuddhi vaṭṭattayānuparamo āsavoghayogaganthāgatitaṇhuppādupādānāviyogo cetokhila-cetovinibaddhaabhinandana-nīvaraṇasaṅgānatikkamo vivādamūlāpariccāgo anusayānupacchedo micchattānativattanaṃ taṇhāmūladhammasannissayatā akusalakammapathānuyogo sabbakilesa-pariḷāhasāraddhakāyacittatāti evamādayo dīpitā honti. ‘‘Pathaviṃ pathavito sañjānātī’’tiādinā taṇhāvicaritaniddeso mānajappanā vipariyesābhiniveso saṃkileso sakkāyapariggaho bālalakkhaṇāpadeso vaṅkattayavibhāvanānuyogo bahukārapaṭipakkhadīpanā tividhanissayasaṃsūcanā āsavakkhayakathananti evamādayo dīpitā honti.

在地及其相关物象所围绕的环境中，无形而不具因缘条件者，及具因缘条件而起成就者等诸法，世尊之实践道理尚不知晓，却因不正听闻法音、缺乏了熟习和审思之心，反被错误之执著所缠，故对此教法之听闻、熟习、审思、洞察等次第觉悟却渐失偏差。其所熟习之恶法，则为非智慧所生，根植于不善，伴随贪欲急驰，执取愚昧加注，以错误信念固执，业缘缠结，烦恼义缚及内心随顺违逆之快乐之障碍，种种纷争之因由，因坏习难断之自我中心之执著，错行不善，恶行累集，终成心身烦恼并重苦恼。如此种种恶因点燃恶业火焰，如“地被地者感知其地”、“渴爱流转”等教义均是此意，标明错误判断，及为幼稚执著之特征，纷繁错乱的心行聚合，遍行覆盖众多现象之现象，突出烦恼根本破灭的论说，诸如此类之事纷纷点明。

Soḷasahāravaṇṇanā

十六种注释

1. Desanāhāravaṇṇanā一、说法方式解释

Tattha ye upādānakkhandhadhamme upādāya pathavīādibhūtādibhedā paññatti, te paññattipaṭipādanabhāvena jātijarāmaraṇavisesanadukkhapariyāyena ca vuttā taṇhāvajjā tebhūmakadhammā dukkhasaccaṃ. Maññanābhinandananandīpariyāyehi vuttā taṇhā samudayasaccaṃ. Ayaṃ tāva suttantanayo. Abhidhammanaye pana yathāvuttataṇhāya saddhiṃ ‘‘assutavā’’tiādinā dīpitā avijjādayo, maññanāpariyāyena gahitā mānadiṭṭhiyo, bhavapadena gahito kammabhavo cāti sabbepi kilesābhisaṅkhārā samudayasaccaṃ. Ubhinnaṃ appavatti nirodhasaccaṃ. Ariyadhammaggahaṇena, pariññābhikkhusekkhābhiññāgahaṇehi, rāgādikhayavacanehi, sammāsambodhigahaṇena ca maggasaccaṃ. Keci pana taṇhākkhayādivacanehi nirodhasaccaṃ uddharanti, taṃ aṭṭhakathāya virujjhati tattha taṇhākkhayādīnaṃ maggakiccabhāvassa uddhaṭattā.

此处所说依止于取蕴法中所执着地、水、火等元素分别的定义修习，所产生有关生、老、死等苦难轮转之特别说明，即渴爱种种形式的苦谛。通过心上过度的执著欢喜种种渴爱，即由此而说集谛。这即是经文中所称。然就阿毗达摩论藏而言，与经文所说的渴爱相同者，因不善根起等自贪执着而被称为不正见等错解，涵盖有为无明，诸自我见，生死轮回业力等等诸法，俱归于一切烦恼汇集之集谛。二者虽各有轻重难易，但皆指向灭谛。得佛最高智觉照亮，长老智解，远离贪嗔痴等烦恼的修行，正觉之道即是圣谛。部分论说仅以渴爱的灭除为灭谛，注释对此有所不赞同，因其不可忽视灭谛中道谛之职责。

Tattha samudayena assādo, dukkhena ādīnavo, magganirodhehi nissaraṇaṃ, tesaṃ bhikkhūnaṃ mānabhañjanaṃ phalaṃ, tathā ‘‘yathāvuttavibhāgāvabodho’’tiādinā vuttaṃ payojanañca. Tassa nipphattikāraṇattā desanāya vicittatā catunnaṃ puggalānaṃ yāthāvato sabhāvūpadhāraṇañca upāyo, pathavīādīsu puthujjanādīnaṃ pavattidassanāpadesena pathavīādayo ekantato parijānitabbā, maññanā ca pahātabbāti ayamettha bhagavato āṇattīti. Ayaṃ desanāhāro.

此处关于集谛为贪欲，其起因是苦之苦感、烦恼之危险，因此通过断除集谛导致的解脱获得无忧果报，寂灭的果报，是比库们破除自我尊慢之果实。此事亦经论文所述，称为“依照真实分别觉知”以及有关目的。因果灭谛之深因，教法观照淋漓尽致，调伏四众真实相应，维持本性，适切而周到，是引导狐疑外道的教说，亦指令对无知凡夫等揭示可断修行，指出应舍弃妄想，告诉凡夫谛实不能不应知，已弃诸恶习毒如地之诸法应当知，这就是世尊明确下达的职责，故称之为教法之粮食。

2. Vicayahāravaṇṇanā二、抉择诠释法释

Maññanānaṃ sakkāyassa avisesahetubhāvato, kassacipi tattha asesitabbato ca sabbagahaṇaṃ, sabhāvadhāraṇato nissattanijjīvato ca dhammaggahaṇaṃ, patiṭṭhābhāvato āveṇikahetubhāvato ca mūlaggahaṇaṃ, kāraṇabhāvato desanatthasambhavato ca pariyāyaggahaṇaṃ, sammukhabhāvato sampadānatthasambhavato ca ‘‘vo’’ti vacanaṃ, tathārūpaguṇayogato abhimukhīkaraṇato ca ‘‘bhikkhave’’ti ālapanaṃ. Desetuṃ samatthabhāvato tesaṃ satuppādanatthañca ‘‘desessāmī’’ti paṭijānanaṃ, desetabbatāya paṭiññātabhāvato, yathāpaṭiññañca desanato ‘‘ta’’nti paccāmasanaṃ, sotabbabhāvato, savanatthassa ca ekantena nipphādanato ‘‘suṇāthā’’ti vuttaṃ. Sakkātabbato, sakkaccakiriyāya eva ca tadatthasiddhito ‘‘sādhuka’’nti vuttaṃ. Dhammassa manasikaraṇīyato tadadhīnattā ca sabbasampattīnaṃ ‘‘manasi karothā’’ti vuttaṃ yathāpariññātāya desanāya paribyattabhāvato vitthāratthasambhavato ca ‘‘bhāsissāmī’’ti vuttaṃ. Bhagavato sadevakena lokena sirasā sampaṭicchitabbavacanattā, tassa ca yathādhippetatthasādhanato ‘‘eva’’nti vuttaṃ. Satthu uttamagāravaṭṭhānabhāvato, tattha ca gāravassa uḷārapuññabhāvato ‘‘bhante’’ti vuttaṃ. Bhikkhūnaṃ tathākiriyāya nicchitabhāvato vacanālaṅkārato ca ‘‘kho’’ti vuttaṃ. Savanassa paṭijānitabbato, tathā tehi paṭipannattā ca ‘‘paccassosu’’nti vuttaṃ paccakkhabhāvato, sakalassapi ekajjhaṃ karaṇato ‘‘eta’’nti vuttaṃ.

关于思忆，本有色身中缘何种种分别成立的根由，某物应当无漏处亦应有，应当具备聚合体性质且不应无我生活，应具依存本质且不可无根本缘起，应有因缘之故而能作教法用途，并因此称为“是”，依赖定性、相关性及其合相因素适用语，继而称呼曰“比库们”，且与相应的品德相结合，启示开导众生。能适宜宣说诸法因此许诺“我当宣说”，正式承诺以确立教法传授，已达共识之趋使，必当聆听，符合理解与皈依，且因此称赞“善哉”。教法应受关注且归属于整体，应全神贯注，故有“当心念之”。此为广博详尽的教说，贯彻始终，故宣称“我当演说”。世尊以善巧便能指示人间，亦称“唯然”。出于尊重世尊之大功德称之“尊长”，以及表示礼敬加称“尊敬之师”。比库们因承担具体责任而附以辞句“确实”。教诲顺畅且可被接受，故劝请“务必倾听”，这是紧密相连的表述，令众心归一，符合集体意取，形成本经篇章的基础。

Vuccamānassa puggalassa lokapariyāpannattā lokādhārattā ca lokaṃ upādāya ‘‘idhā’’ti vuttaṃ. Paṭivedhabāhusaccābhāvato pariyattibāhusaccābhāvato ca ‘‘assutavā’’ti vuttaṃ. Puthūsu, puthu vā janabhāvato ‘‘puthujjano’’ti vuttaṃ. Anariyadhammavirahato ariyadhammasamannāgamato ca ‘‘ariyāna’’nti vuttaṃ. Ariyabhāvakarāya paṭipattiyā abhāvato, tattha kosalladamathābhāvato ‘‘ariyānaṃ adassāvī’’tiādi vuttaṃ. Asantadhammassavanato santadhammasamannāgamato sabbhi pāsaṃsiyato ca ‘‘sappurisāna’’nti vuttaṃ. Sappurisabhāvakarāya paṭipattiyā abhāvato, tattha ca kosalladamathābhāvato ‘‘sappurisānaṃ adassāvī’’tiādi vuttaṃ. Pathavīvatthukānaṃ maññanānaṃ, upari vuccamānānañcamaññanānaṃ mūlakattā papañcasaṅkhānaṃ ‘‘pathaviṃ pathavito sañjānātī’’ti vuttaṃ. Andhaputhujjanassa ahaṃkāra-mamaṃkārānaṃ katthacipi appahīnattā ‘‘pathaviṃ maññatī’’tiādi vuttaṃ.

以称为有语言能力的人为例，他所处的世界观预设了世界之存在，因依托于地方、土地而称为“此处”。由于缺乏对事物本质现见的智慧与言语功夫不足，故称其为难以理解之人。凡属普通众生，依其世俗的俗称称为“凡夫”。远离圣者正法，未具足圣法德行的，则称为“非圣者”。对于圣者行为无所具备者，且缺乏精巧智慧与判断者，便称之为“不见圣者”等。此外，由于未曾亲近正法，已具足正法者，且广获称赞者，谓之“善知识”。若行为上离善知识所应具备的德业，且缺乏巧慧妥善处理者，称其为“不见善知识”等。唯有类似于普通情夫之观察世界的方式，即对土地等现象的认知，以各种重叠纷乱的观念妄想为根本，故谓“土地生于土地者而感知之”。对于无明凡夫的我执与我所执虽集中于某境，但并未被破除，故亦谓“土地生于土地者”之认知。

Pubbe aggahitattā, sāmaññato ca gayhamānattā, puggalassa pathavīādiārammaṇasabhāgatāya labbhamānattā ca ‘‘yopī’’ti vuttaṃ. ‘‘Yo’’ti aniyamena gahitassa niyametabbato paṭiniddisitabbato ca; ‘‘so’’ti vuttaṃ sātisayaṃ saṃsāre bhayassa ikkhanato kilesabhedanasambhavato ca ‘‘bhikkhū’’ti vuttaṃ. Sikkhāhi samannāgamato sekkhadhammapaṭilābhato ca ‘‘sekkho’’ti vuttaṃ. Manasā laddhabbassa arahattassa anadhigatattā adhigamanīyato ca ‘‘appattamānaso’’ti vuttaṃ. Aparena anuttaraṇīyato, paraṃ anucchavikabhāvena uttaritvā ṭhitattā ca ‘‘anuttara’’nti vuttaṃ. Yogena bhāvanāya kāmayogādito ca khemaṃ sivaṃ anupaddavanti ‘‘yogakkhema’’nti vuttaṃ. Chandappavattiyā ussukkāpattiyā ca ‘‘patthayamāno’’ti vuttaṃ. Tadatthassa sabbaso sabbairiyāpathavihārassa samathavipassanāvihārassa dibbavihārassa ca vasena ‘‘viharatī’’ti vuttaṃ. Sekkhassa sabbaso abhiññeyyabhāvañceva pariññeyyabhāvañca ñāṇena abhibhavitvā jānanato ‘‘abhijānātī’’ti vuttaṃ. Sekkhassa sabbaso appahīnamaññanatāya abhāvato ‘‘mā maññī’’ti vuttaṃ. Sesaṃ vuttanayānusārena veditabbaṃ. Iminā nayena ito paraṃ sabbapadesu vinicchayo kātabbo. Sakkā hi aṭṭhakathaṃ tassā līnatthavaṇṇanañca anugantvā ayamattho viññūhi vibhāvetunti ativitthārabhayena na vitthārayimha. Iti anupadavicayato vicayo hāro.

就先前所掌握的和普通众生所共有的认知基础、对事物的常态把握，以及对于个体包括土地等诸法作为存在载体的把握，此皆称为“谁”。“谁”为未受制约者，应当受到约束并被规范，称为“彼”。以生生世世轮回，恐惧痛苦、不善断烦恼因缘而堕入恶道的众生称为“比库”。具足修行与修习善法之比库称为“修行者”。心中既未得阿拉汉果位，又未得涅槃，应当努力去获得之谓“未得果位者”。因禅定与修习等修行，令精神安稳平静、无碍畅便者称作“修行安稳”。因起欲乐心和烦躁心而恼乱，谓之“忧动者”。在此之原因背景下，内在彻底断除一切烦恼正行禅定与慧观、超凡禅定加持之处，曰“住持”。一切修行者通过智慧，达到究竟应知和证悟之境，谓之“知晓”。一切修行者因无我见及自我观念的断除，而具足无我观，谓之“不欲自我”。以上种种说法应予以了解。通过此种方法，今后在诸处应行了知判断。若能依据注疏和注释的字义，细致深入观察，汝等智慧者即可洞达其义，故此于此详尽开示，不再赘述。此称为细微辨析之成果。

3. Yuttihāravaṇṇanā三、合理诠释法释

Sakkāyassa sabbamaññanānaṃ mūlabhāvo yujjati parikappamattakattā lokavicittassa. Byāhusaccadvayarahitassa andhaputhujjanabhāvo yujjati puthukilesābhisaṅkhārajananādisabhāvattā. Yathāvuttaputhujjanassa vā vuttappakārabāhusaccābhāvo yujjati tasmiṃ sati sabbhāvato. Tattha assutavato puthujjanassa ariyānaṃ sappurisānañca adassāvitādi yujjati ariyakaradhammānaṃ ariyabhāvassa ca tena adiṭṭhattā appaṭipannattā ca tathā tassa pathaviyā ‘‘ahaṃ pathavī, mama pathavī, paro pathavī’’ti sañjānanaṃ yujjati ahaṃkāramamaṃkārānaṃ sabbena sabbaṃ appahīnattā. Tathā sañjānato cassa pathaviṃ kammādikaraṇādivasena gahetvā nānappakārato maññanāpavatti yujjati saññānidānattā papañcasaṅkhānaṃ. Yo maññati, tassa apariññātavatthukatā yujjati pariññāya vinā maññanāpahānābhāvato. ‘‘Āpaṃ āpato sañjānātī’’tiādīsupi eseva nayo. Apariyositasikkhassa appattamānasatā yujjati katakiccatābhāvato. Sekkhassa sato yogakkhemapatthanā yujjati tadadhimuttabhāvato. Tathā tassa pathaviyā abhijānanā yujjati pariññāpahānesu mattaso kāribhāvato. Tato eva cassa ‘‘mā maññī’’ti vattabbatā yujjati vatthupariññāya viya maññanāpahānassapi vippakatabhāvato. Sekkhassa pathaviyā pariññeyyatā yujjati pariññātuṃ sakkuṇeyyattā sabbaso apariññātattā ca. ‘‘Āpaṃ āpato’’tiādīsupi eseva nayo. Arahattādiyuttassa pathaviyādīnaṃ abhijānanā maññanābhāvo ca yujjati saṅkhātadhammattā, sabbaso kilesānaṃ pahīnattā, tato eva cassa vītarāgādibhāvo tato sammadeva ca paṭiccasamuppādassa paṭividdhatāti. Ayaṃ yuttihāro.

识别我执之根本，其本体在于对诸诸法的圈定，是以大千世界意识为前行基础。对于未具言语相对真理者，为无明凡夫状态，是由众多烦恼污垢习气所导致。正如前述，“凡夫”即语言表达能力有限，保持未觉悟的一切现象智识相。未曾听闻圣者教法之愚凡者，是因无视诸圣贤及善知识等，且因未能亲近圣法而生疑惑，未能亲证圣法实践之所致，且圣法行为未曾圆满证明，遂是“未见圣者”之状态。此亦缘于妄执“我是土地”“土地是我的土地”“他人之土地”等认知，与我执我所执一切悉皆尚未被破除。因而未能断除我慢、我我执，故认知混乱。此亦因认知以业力诸因缘为根基，以各种偏见妄执而生出的世界观和思维纷乱有关，称为烦恼意识之集聚。若心存妄想，则属未达智慧以致认知不净。“我此我彼”等之说，即为相似法门。如修行不精进遂不能获得正果，谓之未及。修行者常念修持安稳，乃因其坚定之缘故。故对土地所持不明智之识，因智慧不彰而极尽劣喻。最终致使“勿自以为是”，此意与对境识见境物错辨之状态相符。此为正确理解之果。

4. Padaṭṭhānahāravaṇṇanā四、近因诠释法释

Kissopi maññanā sakkāyassa padaṭṭhānaṃ, maññanānaṃ ayonisomanasikāro padaṭṭhānaṃ, sutadvayaviraho andhaputhujjanabhāvassa padaṭṭhānaṃ, so ariyānaṃ adassāvitāya padaṭṭhānaṃ, sā ariyadhammassa akovidatāya padaṭṭhānaṃ, sā ariyadhamme avinītatāya padaṭṭhānaṃ. ‘‘Sappurisānaṃ adassāvī’’ti etthāpi eseva nayo. Saññāvipallāso maññanānaṃ padaṭṭhānaṃ. Saññānidānā hi papañcasaṅkhāti. Maññanāsu ca taṇhāmaññanā itaramaññanānaṃ padaṭṭhānaṃ ‘‘taṇhāgatānaṃ paritassitavipphandita’’nti, (dī. ni. 1.105-109) ‘‘taṇhāpaccayā upādāna’’nti (ma. ni. 3.126; mahāva. 1) ca vacanato, taṇhāgatasseva ca ‘‘seyyohamasmi’’ntiādinā mānajappanāsabbhāvatā. Sabbāpi vā maññanā sabbāsaṃ maññanānaṃ padaṭṭhānaṃ . ‘‘Upādānapaccayā taṇhā’’ti hi vacanato diṭṭhipi taṇhāya padaṭṭhānaṃ. ‘‘Ahamasmi brahmā mahābrahmā’’ti (dī. ni. 1.42; 3.39) ādivacanato mānopi diṭṭhiyā padaṭṭhānaṃ. Tathā ‘‘asmīti sati itthaṃsmīti hoti, evaṃsmīti hoti, aññathāsmīti hotī’’tiādivacanato mānassapi taṇhāya padaṭṭhānatā labbhateva. Sekkhā dhammā sappadesato maññanāpahānassa padaṭṭhānaṃ. Asekkhā nippadesato maññanāpahānassa padaṭṭhānaṃ. Kammabhavo ca jātiyā padaṭṭhānaṃ. Jāti jarāmaraṇassa padaṭṭhānaṃ. Paccayākārassa yathābhūtāvabodho sammāsambodhiyā padaṭṭhānanti. Ayaṃ padaṭṭhāno hāro.

任何对我执主体的认知，及不正确向境界之心念，无明凡夫的妄想认知，对诸圣贤隐蔽之行为，乃至对圣法无知且行为不符合者，均属认知之根本错误。未见善知识亦属此类。对认知识转变的妄想，乃属名相颠倒。感知对象之后生种种妄念，谓之“渴爱所引发之烦恼纷乱”，古典经典中亦有“渴爱为取执之缘”之说法。由此还导致“我乃圣天、最胜圣天”等虚妄之妄念，于观点上成为认知之根基。修行法度称为诸法断疑之基础。善学守戒不足及不守戒者令识惑为根基。依业力所塑造之生，再至老死，皆是依之不断生灭。理解因缘构成根本，乃正觉者之智慧眼。此即妄想认识之根本。

5. Lakkhaṇahāravaṇṇanā五、相诠释法释

‘‘Sabbadhammamūlapariyāya’’nti ettha mūlaggahaṇena mūlapariyāyaggahaṇena vā yathā taṇhāmānadiṭṭhiyo gayhanti, evaṃ dosamohādīnampi sakkāyamūladhammānaṃ saṅgaho daṭṭhabbo sakkāyassa mūlabhāvena ekalakkhaṇattā. ‘‘Assutavā’’ti iminā yathā tassa puggalassa pariyattipaṭivedhasaddhammānaṃ abhāvo gayhati, evaṃ paṭipattisaddhammassapi abhāvo gayhati saddhammabhāvena ekalakkhaṇattā. Ariyānaṃ adassanakāmatādilakkhaṇā. ‘‘Ariyadhammassa akovido’’ti iminā ariyadhammādhigamassa vibandhabhūtaṃ aññāṇaṃ. ‘‘Ariyadhamme avinīto’’ti iminā ariyavinayābhāvo. So panatthato ariyavinaye appaṭipatti eva vāti tīhipi padehi yathāvuttavisayā micchādiṭṭhi vicikicchā ca gahitāva honti. Taggahaṇena ca sabbepi akusalā dhammā saṅgahitāva honti saṃkilesalakkhaṇena ekalakkhaṇattā. ‘‘Sappurisānaṃ adassāvī’’ti etthāpi eseva nayo.

由“诸法之根本概说”中，以执着如贪、嗔、痴等烦恼及无明妄执为根本聚集，正如渴爱、无明等妄想汇集导致形成我执之根本，称为无闻者。因具备无闻而缺乏对圣法教义描述的理解，故对修行程序亦无正确体认，这种信念和实践缺乏被称为信念不坚。圣者之行为功德未达，称为“圣法未能通达之愚昧无明”。缺乏对圣法的正确守护，被称为“不守法”。因不守戒，遂生误解，因而生愚痴、疑惑及错误见解。诸不善法因该而聚，标识为烦恼之集合，有其共同特性。未见善知识亦属此类。

‘‘Pathaviṃ pathavito sañjānātī’’ti idaṃ diṭṭhimaññanādīnaṃ saññāya kāraṇabhāvadassanaṃ. Tattha yathā saññā, evaṃ vitakkaphassāvijjāayonisomanasikārādayopi tāsaṃ kāraṇanti atthato tesampettha saṅgaho vutto hoti maññanānaṃ kāraṇabhāvena ekalakkhaṇattā. ‘‘Maññatī’’ti iminā maññanākiccena taṇhāmānadiṭṭhiyo gahitā tāsaṃ kilesasabhāvattā. Taggahaṇeneva vicikicchādinampi saṅgaho daṭṭhabbo kilesalakkhaṇena ekalakkhaṇattā. Tathā taṇhāya hetusabhāvattā taggahaṇeneva avasiṭṭhākusalahetūnaṃ saṅgaho daṭṭhabbo hetulakkhaṇena ekalakkhaṇattā. Tathā taṇhādiṭṭhīnaṃ āsavādisabhāvattā taggahaṇeneva avasiṭṭhāsavoghayogaganthanīvaraṇādīnampi saṅgaho daṭṭhabbo āsavādisabhāvattā ekalakkhaṇattā. Tathā ‘‘pathaviṃ maññatī’’tiādinā pathavīādīnaṃ rūpasabhāvattā tabbisayānañca maññanānaṃ rūpavisayattā taggahaṇeneva sakalarūpakkhandhavisayāpi maññanā dassitā honti rūpavisayalakkhaṇena āsaṃ ekalakkhaṇattā. Evaṃ cakkhāyatanādivisayāpi maññanā niddhāretabbā. ‘‘Apariññāta’’nti pariññāpaṭikkhepena tappaṭibaddhakilesānaṃ pahānapaṭikkhepoti daṭṭhabbo maggakiccabhāvena pariññāpahānānaṃ ekalakkhaṇattā. Iminā nayena sesesupi yathārahaṃ ekalakkhaṇā niddhāretabbāti. Ayaṃ lakkhaṇo hāro.

“土地的认知源自于对土地观念的执着”——此为执着见妄想的根本起因。诸如觉知、意念、触、烦恼、无明及不正向之心念等，皆是妄想之因，而在此处归纳为执着认知的根本。以“执着”为业力之根，诸烦恼如贪、嗔、痴即为组成。由此衍生的怀疑等恶法亦显其相。同时诸般渴爱等执着所生的坏见亦属其范畴。由于对烦恼及其根的无明不识，形成我执，故称为“无明”。由此可知，“我为是我”为见执，因妄动及种种烦恼而起。修行者在此基础上，当逐渐断除妄执，以达断疑定见。以上法门可涵括一切。此为标示世俗之妄见执的根本。

6. Catubyūhahāravaṇṇanā六、四重布列诠释法释

Pathavīādīsu vatthūsu byañjanacchāyāya atthaṃ gahetvā dhammagambhīrataṃ asallakkhetvā asaddhammassavanādinā vañcitā hutvā saddhammassavanadhāraṇaparicayamanasikāravimukhā pathavīādīsu vatthūsu puthujjanasekkhāsekkhatathāgatānaṃ paṭipattivisesaṃ ajānantā ca veneyyā imissā desanāya nidānaṃ. Te ‘‘kathaṃ nu kho yathāvuttadosavinimuttā yathāvuttañca visesaṃ jānantā sammāpaṭipattiyā ubhayahitaparāyaṇā saveyyu’’nti ayamettha bhagavato adhippāyo. Padanibbacanaṃ niruttaṃ, taṃ ‘‘eva’’ntiādinidānapadānaṃ, ‘‘sabbadhammamūlapariyāya’’ntiādipāḷipadānañca aṭṭhakathāyaṃ, tassā līnatthavaṇṇanāyañceva vuttanayena suviññeyyattā ativitthārabhayena na vitthārayimha.

在土地等众多基础事物之中，扣持词义的义理深微，不混杂于俗声烦扰、违背正法听闻者，且因远离对正法听闻的维持、执着而为之所遗忘。普通未开悟之人不通晓如来们修行的特殊次第，由此而应当放弃这次教诲的缘由。『他们说：“若已断除如所说的过失，明了所说之别，凭正当修行，皆愿济度彼岸。”』这是世尊于此所加的总纲要。如释义辞语部分“然也”等因缘辞的说明，还有“法根本归趣”等诸巴利词，以此注疏中对于章句的简解说明，各种内容皆详尽、周密，故此不宜在此加广泛展开论述。

Padapadatthadesanānikkhepasuttasandhivasena pañcavidhā sandhi. Tattha padassa padantarena sambandho padasandhi, tathā padatthassa padatthantarena sambandho padatthasandhi, yo ‘‘kiriyākārakasambandho’’ti vuccati. Nānānusandhikassa suttassa taṃtaṃanusandhīhi sambandho, ekānusandhikassa pana pubbāparasambandho desanāsandhi. Yā aṭṭhakathāyaṃ ‘‘pucchānusandhi ajjhāsayānusandhi yathānusandhī’’ti tidhā vibhattā. Ajjhāsayo cettha attajjhāsayo parajjhāsayoti dvidhā veditabbo. Yaṃ panettha vattabbaṃ, taṃ heṭṭhā nidānavaṇṇanāyaṃ vuttameva. Nikkhepasandhi catunnaṃ suttanikkhepānaṃ vasena veditabbo. Suttasandhi idha paṭhamanikkhepavaseneva veditabbo. Kasmā panettha mūlapariyāyasuttameva paṭhamaṃ nikkhittanti? Nāyamanuyogo katthaci nappavattati, apica yasmā maññanāmūlakaṃ sakkāyaṃ, sabbamaññanā ca tattha eva anekabhedabhinnā pavattati, na tassā savisayāya lesamattampi sāraṃ atthīti pathavīādivibhāgabhinnesu maññanāsu ca sātisayaṃ nibbedhavirāgasañjananī upari sekkhāsekkhatathāgataguṇavibhāvanī ca ayaṃ desanā. Suttantadesanā ca visesato diṭṭhiviniveṭhanakathā, tasmā sanissayassa diṭṭhiggāhassa ādito asārabhāvadīpanaṃ upari ca sabbesaṃ ariyānaṃ guṇavisesavibhāvanamidaṃ suttaṃ paṭhamaṃ nikkhittaṃ. Kiñca sakkāye maññanāmaññanāmukhena pavattinivattīsu ādīnavānisaṃsavibhāvanato sabbesaṃ puggalānaṃ paṭipattivibhāgato ca idameva suttaṃ paṭhamaṃ nikkhittaṃ.

就逐词逐义的开示句集中补充说明而言，有五种结合方式。其中词与词相互结合称为词汇结合，词义与词义相结合称为义义结合，此称“行为者相续”。许多经文通过各种衔接关系相连，单一衔接则表现为前后相承，构成次第连贯。注疏中将其分作提问衔接、指导衔接和依次衔接三种。此处所说的指导，分为内在指导和外在指导两类。以下所述即归纳于下文缘由说明。归纳文句句末以原经为准。考察五种经文衔接方式，第一组合为经文结合。何以第一将根本广释经作为首个经文结合出现？因缘承接的关系有时未必回环，但对根本概念的认知卻必定牢固，且所有认知亦多样而杂，非仅一味零散，以致结论仍有遗漏。基于此，土地等区分与认知误区为断离烦恼之本，能促生学习与悉知如来功德之义义，此为教义核心。经文开示特别包含对见戒染伏的讲说，因此作为断除见戒缘起之根本开蒙，其上亦具诸圣德目之特异辨明，故将其作为首经纳入开示。又基于我见执着之缘起起断染异见，且能全面反映诸行修习分类，故此经作为首经纳入。

Yaṃ pana ekissā desanāya desanantarena saddhiṃ saṃsandanaṃ, ayampi desanāsandhi, sā evaṃ veditabbā. ‘‘Assutavā puthujjano…pe… nibbānaṃ abhinandatī’’ti ayaṃ desanā. ‘‘Idha, bhikkhave, assutavā puthujjano…pe… sappurisadhamme avinīto manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye ca dhamme nappajānāti, so manasikaraṇīye dhamme appajānanto amanasikaraṇīye ca dhamme appajānanto ye dhammā na manasikaraṇīyā, te dhamme manasi karoti…pe… anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati. Anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati, anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhatī’’ti (ma. ni. 1.17) imāya desanāya saṃsandati. Tathā ‘‘tassetaṃ pāṭikaṅkhaṃ subhanimittaṃ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṃ anuddhaṃsessati, so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissatī’’ti (ma. ni. 1.59) imāya desanāya saṃsandati. Tathā ‘‘cakkhuñcāvuso paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā. Yaṃ vedeti taṃ sañjānāti, yaṃ sañjānāti taṃ vitakketi, yaṃ vitakketi taṃ papañceti, yaṃ papañceti tatonidānaṃ purisaṃ papañcasaññāsaṅkhā samudācarantī’’ti (ma. ni. 1.204) imāya desanāya saṃsandati. Tathā ‘‘idha, bhikkhave, asutavā puthujjano…pe… sappurisadhamme avinīto rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. Vedanaṃ…pe…, saññaṃ…pe…, saṅkhāre…pe…, viññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. Yampi taṃ diṭṭhaṃ…pe… yampi taṃ diṭṭhiṭṭhānaṃ, so loko so attā so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassāmīti, tampi ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassatī’’ti (ma. ni. 1.241) imāya desanāya saṃsandati.

当某单一教法与之后教法缜密衔接，即为教法衔接，此亦应如是认识。『未经听闻的世俗人……涅槃欢喜』此为教法。『比库们啊，未经听闻的世俗人……不善法不知不觉者，反而着意于不应着意诸法……未生欲染烦恼起，起则增长；未生有烦恼起，起则增长；未生无明烦恼起，起则增长。』（大中部·第一章）此教法与上文衔接。又如『若彼将欲不祥吉相铭记于心，则相之心念将损害心，贪恚嫉恨等杂染污心，从而生时……』（大中部·第一章）。又如『眼及因缘色起眼识，因三聚合而生触，触因缘成受。受者所受其认知，认知者加以思惟，思惟者翻腾纷扬，纷扬者遂致男子分别造作。』（大中部·第一二○经）。又如『比库们啊，未经听闻的世俗人……不善法不知不觉者，错观身等故，执我、是我、我所有者。此见地牢固不动，谓此世界，我即此身，当来复生不灭常在真理中。亦生此种错见』（大中部·第二四一经）。皆与此教法相衔接。

‘‘Yopi so, bhikkhave, bhikkhu…pe… nibbānaṃ mābhinandī’’ti ayaṃ desanā. ‘‘Idha, devānaminda, bhikkhuno sutaṃ hoti ‘sabbe dhammā nālaṃ abhinivesāyā’ti, evañcetaṃ, devānaminda, bhikkhuno sutaṃ hoti ‘sabbe dhammā nālaṃ abhinivesāyā’ti, so sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharatī’’ti (ma. ni. 1.390) imāya desanāya saṃsandati. ‘‘Yopi so, bhikkhave, bhikkhu arahaṃ…pe… abhisambuddhoti vadāmī’’ti ayaṃ desanā ‘‘sutavā ca kho, bhikkhave, ariyasāvako…pe… sappurisadhamme suvinīto rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati, vedanaṃ…pe…, saññaṃ…pe…, saṅkhāre…pe…, viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Yampi taṃ diṭṭhaṃ sutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Yampi taṃ diṭṭhiṭṭhānaṃ, so loko so attā so pecca bhavissāmi ‘nicco dhuvo sassato api pariṇāmadhammo sassatisamaṃ tatheva ṭhassāmī’ti, tampi ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. So evaṃ samanupassanto na paritassatī’’ti (ma. ni. 1.241) evamādidesanāhi saṃsandatīti, ayaṃ catubyūho hāro.

『亦有此，比库们……不欢喜涅槃者』此为教法。『天子们啊，闻此比库语“诸法无有我执”，彼复言“诸法无有我执”，则彼悉知诸法、能亲明诸法、能彻识诸法，并于诸受，乃至快乐苦受与非苦非乐受，当于受中住无常观、离欲观、灭尽观、离弃观』（大中部·第一三九经）此教法相衔接。『亦有此，比库们，阿拉汉……如来果』此教法谓之。『闻者乃至圣弟子……谨守正法，错误视身等为非吾、非法我、非法吾法。闻此等所见、所知、所证、所探、所访，同时也觉察“不吾、非法我、非法吾法”，见地牢固不动，谓此世界，当来复生处不灭常住真理中，故不生忧患』（大中部·第二四一经），因如是开示而衔接，称为四部折叠环节。

7. Āvattahāravaṇṇanā七、转回诠释法释

‘‘Assutavā puthujjano’’ti iminā yonisomanasikārapaṭikkhepamukhena ayonisomanasikārapariggaho dīpito. ‘‘Ariyānaṃ adassāvī’’tiādinā sappurisūpanissayādipaṭikkhepamukhena asappurisūpanissayādipariggaho dīpito. Tesu purimanayena āsayavipatti kittitā, dutiyena payogavipatti. Purimena cassa kilesavaṭṭaṃ, tañca yato vipākavaṭṭanti sakalaṃ saṃsāracakkamāvattati. ‘‘Pathaviṃ maññatī’’tiādinā tattha tisso maññanā vuttā. Tāsu taṇhāmaññanā ‘‘etaṃ mamā’’ti taṇhāggāho, mānamaññanā ‘‘esohamasmī’’ti mānaggāho, diṭṭhimaññanā ‘‘eso me attā’’ti diṭṭhiggāho. Tattha taṇhāggāhena ‘‘taṇhaṃ paṭiccapariyesanā’’tiādikā (dī. ni. 2.103; dī. ni. 3.359; a. ni. 3.23; vibha. 963) nava taṇhāmūlakā dhammā āvattanti. Mānaggāhena ‘‘seyyohamasmī’’tiādikā nava mānavidhā āvattanti. Diṭṭhiggāhena ‘‘rūpaṃ attato samanupassatī’’tiādikā (saṃ. ni. 4.345) vīsativatthukā sakkāyadiṭṭhi āvattati. Tīsu ca gāhesu yāya saññāya taṇhāggāhassa vikkhambhanā, sā dukkhasaññā dukkhānupassanā. Yāya saññāya mānaggāhassa vikkhambhanā, sā aniccasaññā aniccānupassanā. Yāya pana saññāya diṭṭhiggāhassa vikkhambhanā, sā anattasaññā anattānupassanā. Tattha paṭhamaggāhavisabhāgato appaṇihitavimokkhamukhaṃ āvattati, dutiyaggāhavisabhāgato animittavimokkhamukhaṃ āvattati, tatiyaggāhavisabhāgato suññatavimokkhamukhaṃ āvattati.

『未经听闻的世俗人』因正智慧思惟明了，能摒弃邪正思惟之心遂得深入说明。『诸圣不见者』等以贤圣与贤圣所依为主，摒弃不贤圣所依而深明。其初称为根本染着习气污染，次称为作用染着习气污垢。因前者烦恼根轮，尤为生死轮回之因。『执土地为我』等此处提出三类执见：欲执见依为“此是我”、我执见依为“这是我身”、见执见依为“这是我我所”。其中欲执为以贪爱抓取，慢执为以我慢占有，见执为以见执逆取。此处依「贪执逆取观」等开示，出九种欲爱根本法则；以我慢执为基，经提出九种我慢；以见执为基，举例二十种我见异端。三种执见中，随著分别记忆产生的分别想，欲执记忆扰乱为苦觉想，慢执记忆扰乱为无常觉想，见执记忆扰乱为无我觉想。前者以初执为分界，生出无明显释脱；次者以二执分界，起无相释脱；第三者以三执分界，生空性释脱。

Sekkhaggahaṇena ariyāya sammādiṭṭhiyā saṅgaho, tato ca paratoghosayonisomanasikārā dīpitā honti. Paratoghosena ca sutavā ariyasāvakoti āvattati, yonisomanasikārena nava yonisomanasikāramūlakā dhammā āvattanti, catubbidhañca sampatticakkaṃ. ‘‘Mā maññī’’ti maññanānaṃ vippakatappahānatāgahaṇena ekaccāsavaparikkhayo dīpito hoti, tena ca saddhāvimuttadiṭṭhippattakāyasakkhibhāvā āvattanti. ‘‘Arahaṃ khīṇāsavo’’tiādinā asekkhā sīlakkhandhādayo dassitā honti, sīlakkhandhādipāripūriyā ca dasa nāthakaraṇā dhammā āvattanti. ‘‘Na maññatī’’ti maññanāpaṭikkhepena pañcasu upādānakkhandhesu ‘‘netaṃ mama, nesohamasmi, na meso attā’’ti sammāpaṭipatti dassitā, tāya ca sātisayā nikantipariyādānamānasamugghāṭanadiṭṭhiugghāṭanāni pakāsitānīti appaṇihitānimitta-suññatavimokkhā āvattanti.

圣者以精进积习行集大善智慧，进而激发对他法猛利正思的深入。由此认知，闻者为圣弟子，激励正确思的九种性质随之显现，构成四方圆轮。由“勿执我”之思断执作意，生起断除少欲邪见之力，进而生发法身验证解脱智慧。由“阿拉汉已断烦恼”等而现修习戒法之成熟，戒法圆满后，有十种控制（守护）之法显现。由“不执我”之思惟逆反，示显正确修证于五种执著蕴中，断除我见，生起清净无垢的空性解脱。

‘‘Tathāgato’’tiādinā sabbaññuguṇā vibhāvitāti tadavinābhāvato dasabala-catuvesārajjaasādhāraṇañāṇaāveṇikabuddhadhammā āvattanti. ‘‘Nandī dukkhassa mūla’’ntiādinā saddhiṃ hetunā vaṭṭavivaṭṭaṃ kathitanti pavattinivattitadubhayahetuvibhāvanena cattāri ariyasaccāni āvattanti. ‘‘Taṇhānaṃ khayā’’tiādinā taṇhappahānāpadesena tadekaṭṭhabhāvato diyaḍḍhassa kilesasahassassa pahānaṃ āvattati. ‘‘Sabbaso taṇhānaṃ khayā sammāsambodhiṃ abhisambuddho’’ti ca vuttattā ‘‘nandī dukkhassa mūla’’nti, ‘‘iti viditvā’’tiādinā vuttassa maññanābhāvahetubhūtassa paccayākāravedanassa sāvakehi asādhāraṇañāṇacārabhāvo dassito, tena catuvīsatikoṭisatasahassasamāpattisañcāri bhagavato mahāvajirañāṇaṃ āvattatīti. Ayaṃ āvatto hāro.

“如来”及类似称谓涵盖诸种圆满功德，故以此名彰显其殊胜。未悟此义者，因缺乏十力、四无畏及普通智慧，无法通达佛陀法教。当称“痛苦之根本欢喜”等词句时，乃以因缘起爱欲、苦因、其生灭循环来说明，藉分别痛苦因缘与其因果往返，宣说四圣谛。说“断除渴爱”等语，是指断除一切烦恼的总相，借说众烦恼千万难量得以消灭。如言“断除诸渴爱进而成正觉者”所表达者，正是因了知“痛苦之根本欢喜”义理而广传法教；同时因能现现相续地涌现诸种超凡智慧，故菩提如大雷震般降临，带来觉悟之胜利。这即是“宣说”之意。

8. Vibhattihāravaṇṇanā8. 格的省略之解释

‘‘Sabbadhammamūlapariyāya’’nti ettha sabbadhammā nāma tebhūmakā dhammā sakkāyassa adhippetattā. Tesaṃ maññanā padaṭṭhānaṃ papañcasaṅkhānimittattā lokavicittassa. Tayime kusalā akusalā abyākatāti tividhā. Tesu kusalānaṃ yonisomanasikārādi padaṭṭhānaṃ, akusalānaṃ ayonisomanasikārādi, abyākatānaṃ kammabhavaāvajjanabhūtarūpādi padaṭṭhānaṃ. Tattha kusalā kāmāvacarādivasena bhūmito tividhā, tathā abyākatā cittuppādasabhāvā, acittuppādasabhāvā pana kāmāvacarāva tathā akusalā. Pariyattipaṭipattipaṭivedhasutakiccābhāvena tividho assutavā. Andhakalyāṇavibhāgena duvidho puthujjano. Sammāsambuddhapaccekabuddhasāvakabhedena tividhā ariyā. Maṃsacakkhudibbacakkhupaññācakkhūhi dassanābhāvena tividho adassāvī. Maggaphalanibbānabhedena tividho, navavidho vā ariyadhammo. Savanadhāraṇaparicayamanasikārapaṭivedhavasena pañcavidhā ariyadhammassa kovidatā. Tadabhāvato akovido. Saṃvarapahānabhedena duvidho, dasavidho vā ariyadhammavinayo, tadabhāvato ariyadhamme avinīto. Ettha padaṭṭhānavibhāgo heṭṭhā dassitoyeva. ‘‘Sappurisānaṃ adassāvī’’tiādīsupi eseva nayo. ‘‘Pathaviṃ maññatī’’tiādīsu maññanāvatthuvibhāgo pāḷiyaṃ āgatova, tathā ajjhattikabāhirādiko ca antaravibhāgo.

“诸法根本遍说”谓此处所指一切法即五取蕴之诸现象，是“我执”或“我见”之所依。取法依止，以五家见为根本因，缘此生起妄想纷扰，故诸法有善、不善、不分别三类。善法中，以正见、善意等为起始，依之起行，名为善法根本；不善法则以邪见、恶意等为根本；不分别法则起于业力、行无记相等根本。譬如善法依于净欲行所成三土，恶法则依于染污处及无意之心。故听闻修习三法而得证者，外行、内行、相续行皆有所分别而领悟。愚痴凡夫对此黑暗愚痴有两种分野；佛、辟支佛及声闻各有三类高贵土相；从感观识见得未见法分三层；对道果涅槃分三种，甚至九种说法。闻思修持时，对圣法的通达分五个层次。由此可见不通者与通者之分别。依持戒断烦恼者二类，依戒法分可达十类圣法仪轨者。以上依立法根、此土本境，名为“分别”，即是分类名辞。此为“分解”之意。

Maññanā pana taṇhāmānadiṭṭhivasena saṅkhepato tividhā, vitthārato pana taṇhāmaññanā tāva kāmataṇhādivasena aṭṭhasatavidhā, tathā ‘‘asmīti sati itthaṃsmīti hotī’’tiādinā. Evaṃ mānamaññanāpi. ‘‘Asmīti sati itthaṃsmīti hotī’’tiādinā papañcattayaṃ uddiṭṭhaṃ niddiṭṭhañcāti . Etena diṭṭhimaññanāyapi aṭṭhasatavidhatā vuttāti veditabbā. Apica seyyassa ‘‘seyyohamasmī’’tiādinā mānamaññanāya navavidhatā tadantarabhedena anekavidhatā ca veditabbā. Ayañca attho hīnattikatthavaṇṇanāya vibhāvetabbo. Diṭṭhimaññanāya pana brahmajāle āgatanayena dvāsaṭṭhividhatā tadantarabhedena anekavidhatā ca veditabbā. ‘‘Apariññāta’’nti ettha ñātapariññādivasena ceva rūpamukhādiabhinivesabhedādivasena ca pariññānaṃ anekavidhatā veditabbā. Tathā aṭṭhamakādivasena sekkhavibhāgo paññāvimuttādivasena asekkhavibhāgo ca. Ayamettha dhammavibhāgo. Padaṭṭhānavibhāgo ca bhūmivibhāgo ca vuttanayānusārena veditabbāti. Ayaṃ vibhattihāro.

“分别”谓对渴爱及我见的认识简说有三法，详说七十八法，曰“‘是我’，‘我是此’”的分别。此亦为“名想分别”。所谓“是我，因见既生，如是则有”诸现象，已述名想起因及趋向，由此理当明了见分别也。虽有“我即是我”的九种别法及其间的多种异体，应当细察区分其根本意涵。此亦适用于对“见”的分别解说，如“梵网”中六十二种分别，因缘不同而有多样异体。所谓“不彻知”现象，依亲近认识及缠缚于色相等执著有无不同，也当区别清楚。第八相后，分为初心者与慧解脱者两类，此为法分种类。由立法根、土分之别分类，皆应悉心观察斟酌，不可混淆。此即是“分解”之义。

9. Parivattahāravaṇṇanā9. 转换的省略之解释

‘‘Sabbadhammamūlapariyāya’’nti ettha ‘‘sabbadhammā’’ti pañcupādānakkhandhā gahitā, tesaṃ mūlakāraṇanti ca taṇhāmānadiṭṭhiyo. Tathā assutavā puthujjano…pe… sappurisadhamme avinītoti. Yāvakīvañca pañcasu upādānakkhandhesu subhato sukhato niccato attato samanupassanavasena ‘‘etaṃ mama, esohamasmi, eso me attā’’ti taṇhāmānadiṭṭhigāhā na samucchijjanti, tāva nesaṃ pabandhūparamo supinantepi na kenaci laddhapubbo. Yadā pana nesaṃ asubhato dukkhato aniccato anattato samanupassanavasena ‘‘netaṃ mama, nesohamasmi, na meso attā’’ti pavattamānā appaṇihitānimittasuññatānupassanā ussakkitvā ariyamaggādhigamāya saṃvattanti, atha nesaṃ pabandhūparamo hoti accantaappaññattikabhāvūpagamanato. Tena vuttaṃ ‘‘sabbadhammāti pañcupādānakkhandhā gahitā, tesaṃ mūlakāraṇanti ca taṇhāmānadiṭṭhiyo’’ti. Tathā assutavā puthujjano…pe… sappurisadhamme avinīto tīhipi maññanāhi pathaviṃ maññati yāva nibbānaṃ abhinandati, tīhipi pariññāhi tassa taṃ vatthu apariññātanti katvā. Yassa pana taṃ vatthu tīhi pariññāhi pariññātaṃ, na so itaro viya taṃ maññati. Tenāha bhagavā ‘‘sutavā ca kho, bhikkhave, ariyasāvako…pe… sappurisadhamme suvinīto rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati, vedanaṃ…pe… asati na paritassatī’’ti (ma. ni. 1.241). Sekkho pathaviṃ mā maññi, yāva nibbānaṃ mābhinandi, arahā sammāsambuddho ca pathaviṃ na maññati, yāva nibbānaṃ nābhinandati, maññanāmaññitesu vatthūsu mattaso sabbaso ca pariññābhisamayasaṃsiddhiyā pahānābhisamayanibbattito. Yassa pana tesu vatthūsu sabbaso mattaso vā pariññā eva natthi, kuto pahānaṃ, so yathāparikappaṃ niraṅkusāhi maññanāhi ‘‘etaṃ mamā’’tiādinā maññateva. Tenāha bhagavā ‘‘idha, bhikkhave, assutavā puthujjano…pe… sappurisadhamme avinīto rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati, vedanaṃ…pe…, sañña…pe…’’ntiādi (ma. ni. 1.241). Ayaṃ parivatto hāro.

“诸法根本遍说”之意为五蕴为所执，谓五蕴为取着之根本原因，即我见意缘之起。当凡夫无闻轻重分别，心迷惑于五蕴，不觉常乐我等真假之间；对身心苦乐无常无我等观，未能生起舍断，故成为烦恼束缚。若修习于见如“非我”“无常苦”等，离欲心生起，此时方能断欲见与我执见，始得解脱。此就五蕴为取着根基而言，谓断我见便断五蕴所生之苦集果灭道法。依此定名释义，说五蕴为诸法根本，谓欲见为其根本烦恼，若诸修行者能识此相，谛观其因果，则能闇尽余见烦恼，终至涅槃。又愚夫不懂五蕴之假假故，轻慢名为“心于地有见”，自以五蕴实有，如此所以苦不得灭者也。对此，世尊教导弟子盍离浊见，以诸慧观见真相。此为“转变”之意。

10. Vevacanahāravaṇṇanā10. 异语的省略之解释

‘‘Sabbadhammā sakaladhammā anavasesadhammā’’ti pariyāyavacanaṃ, ‘‘mūlapariyāyaṃ mūlakāraṇaṃ asādhāraṇahetu’’nti pariyāyavacanaṃ, ‘‘mūlapariyāyanti vā mūladesanaṃ kāraṇatathana’’nti pariyāyavacanaṃ, ‘‘vo tumhākaṃ tumha’’nti pariyāyavacanaṃ, ‘‘bhikkhave, samaṇā tapassino’’ti pariyāyavacanaṃ, ‘‘desessāmī kathessāmī paññapessāmī’’ti pariyāyavacanaṃ, ‘‘suṇātha sotaṃ odahatha sotadvārānusārena upadhārethā’’ti pariyāyavacanaṃ, ‘‘sādhukaṃ sammā sakkacca’’nti pariyāyavacanaṃ, ‘‘manasi karotha citte ṭhapetha samannāharathā’’ti pariyāyavacanaṃ, ‘‘bhāsissāmi byattaṃ kathessāmi vibhajissāmī’’ti pariyāyavacanaṃ, ‘‘evaṃ, bhante, sādhu suṭṭhu bhante’’ti pariyāyavacanaṃ, ‘‘paccassosuṃ sampaṭicchiṃsu sampaṭiggahesu’’nti pariyāyavacanaṃ. Iminā nayena sabbapadesu vevacanaṃ vattabbanti. Ayaṃ vevacano hāro.

“诸法乃一切法中无余灭法”是世尊教法之总标题，意即诸法无断无尽，常流转不断。又谓“根本遍说”者，是谓根本因缘及实相之整体阐述。引诸经教一一彼此呼应为助缘，诸比库及诸修行者应闻知传授，从听听者至讲说者悉皆被此法约束。教法中有“听闻”“思惟”“称扬”等段，劝化净化心意，行以正法。并以“愿闻”“我当为汝说”等言语施教，劝导众生当行善法，离恶趣。教诲中频用如“心中受持”“思惟熟念”等，令闻者生起恭敬心及精进心。此依言辞起，理则无别。故此诸义，均属用言敷陈，乃谓“总说”之意。此为文辞之“转折”含义。

11. Paññattihāravaṇṇanā11. 施设的省略之解释

‘‘Sabbadhammamūlapariyāya’’nti ettha sabbadhammā nāma sakkāyadhammā, te khandhavasena pañcadhā paññattā, āyatanavasena dvādasadhā, dhātuvasena aṭṭhārasadhā paññattā. ‘‘Mūla’’nti vā ‘‘mūlapariyāya’’nti vā maññanā vuttā, tā taṇhāmānadiṭṭhivasena tidhā antarabhedena anekadhā ca paññattā. Atha vā ‘‘sabbadhammā’’ti tebhūmakadhammānaṃ saṅgahapaññatti, ‘‘mūlapariyāya’’nti tesaṃ pabhavapaññatti, ‘‘vo’’ti sampadānapaññati, ‘‘desessāmi bhāsissāmī’’ti paṭiññāpaññatti, ‘‘suṇātha sādhukaṃ manasi karothā’’ti ca āṇāpanapaññatti, ‘‘assutavā’’ti paṭivedhavimukhatāpaññatti ceva pariyattivimukhatāpaññatti ca, ‘‘puthujjano’’ti anariyapaññatti, sā ariyadhammapaṭikkhepapaññatti ceva ariyadhammavirahapaññatti ca, ‘‘ariyāna’’nti asamapaññatti ceva samapaññatti ca. Tattha asamapaññatti tathāgatapaññatti, samapaññatti paccekabuddhānañceva ubhatobhāgavimuttādīnañca vasena aṭṭhavidhā veditabbā. ‘‘Ariyānaṃ adassāvī’’tiādi dassanabhāvanāpaṭikkhepapaññatti, ‘‘pathaviṃ maññatī’’tiādi pañcannaṃ upādānakkhandhānaṃ dvādasannaṃ āyatanānaṃ aṭṭhārasannaṃ dhātūnaṃ sammasanupagānaṃ indriyānaṃ nikkhepapaññatti ceva pabhavapaññatti ca, tathā vipallāsānaṃ kiccapaññatti pariyuṭṭhānaṃ dassanapaññatti kilesānaṃ phalapaññatti abhisaṅkhārānaṃ virūhanapaññatti taṇhāya assādanapaññatti diṭṭhiyā vipphandanapaññatti, ‘‘sekkhā’’ti saddhānusārīsaddhāvimuttadiṭṭhippattakāyasakkhīnaṃ dassanapaññatti ceva bhāvanāpaññatti ca ‘‘appattamānaso’’ti sekkhadhammānaṃ ṭhitipaññatti, ‘‘anuttaraṃ yogakkhemaṃ patthayamāno’’ti paññāya abhinibbidāpaññatti, ‘‘abhijānātī’’ti abhiññeyyadhammānaṃ abhiññāpaññatti, dukkhassa pariññāpaññatti, samudayassa pahānapaññatti, nirodhassa sacchikiriyāpaññatti, maggassa bhāvanāpaññatti, ‘‘mā maññī’’ti maññanānaṃ paṭikkhepapaññatti, samudayassa pahānapaññatti. Iminā nayena sesapadesupi vitthāretabbaṃ. Ayaṃ paññatti hāro.

“诸法根本遍说”谓诸法即五蕴色心，五取蕴依其成就与取向分别。依所执分为五种，依所缘十四色界，依元素界十八色法，依取态分成三类：有善恶无记三种分别。又有根本作别，谓我见及渴爱为愚痴根本。又有略释：情见即五蕴娑婆之所执，色界与心界之所依别，及其转变与退失，名种种“分别”等。诸不善行被除，愚痴灭尽为净土境，声闻等有三等阶。佛、辟支佛、声闻诸圣徒，依证入分为八类。众生认知有分别三类，见分别无分别论诸法亦三。修道阶段可分为三，果位成就亦分数项。依闻思修方有五识对法能力。由此亦分无知与智慧类。依戒律不同，有二种密集法，十类律仪。由此分别展开诸义，细释根本，色心及识诸法之区别。言行义理皆含“分别”、“根本”之大义。故此对五蕴及取法之名相分类，尽是依约分类，须妥善理解。此文即为“相解”之义。

12. Otaraṇahāravaṇṇanā12. 降格的省略之解释

‘‘Sabbadhammamūlapariyāya’’nti ettha sabbadhammā nāma lokiyā pañcakkhandhā dvādasāyatanāni aṭṭhārasa dhātuyo dve saccāni ekūnavisati indriyāni dvādasapadiko paccayākāroti, ayaṃ sabbadhammaggahaṇena khandhādimukhena desanāya otaraṇaṃ. ‘‘Mūla’’nti vā ‘‘mūlapariyāya’’nti vā maññanā vuttā, tā atthato taṇhā māno diṭṭhi cāti tesaṃ saṅkhārakkhandhasaṅgahoti ayaṃ khandhamukhena otaraṇaṃ. Tathā ‘‘dhammāyatanadhammadhātūhi saṅgaho’’ti ayaṃ āyatanamukhena dhātumukhena ca otaraṇaṃ. ‘‘Assutavā’’ti iminā sutassa vibandhabhūtā avijjādayo gahitā, ‘‘puthujjano’’ti iminā yesaṃ kilesābhisaṅkhārānaṃ jananādinā puthujjanoti vuccati, te kilesābhisaṅkhārādayo gahitā, ‘‘ariyānaṃ adassāvī’’tiādinā yesaṃ kilesadhammānaṃ vasena ariyānaṃ adassāviādibhāvo hoti, te diṭṭhimānāvijjādayo gahitāti sabbehi tehi saṅkhārakkhandhasaṅgahoti pubbe vuttanayeneva otaraṇaṃ veditabbaṃ. ‘‘Sañjānāti maññati abhijānāti na maññatī’’ti etthāpi sañjānanamaññanāabhijānanānupassanānaṃ saṅkhārakkhandhapariyāpannattā vuttanayeneva otaraṇaṃ veditabbaṃ. Tathā sekkhaggahaṇena sekkhā, ‘‘araha’’ntiādinā asekkhā sīlakkhandhādayo gahitāti evampi khandhamukhena otaraṇaṃ, āyatanadhātādimukhena ca otaraṇaṃ veditabbaṃ. Tathā ‘‘na maññatī’’ti taṇhāgāhādipaṭikkhepena dukkhānupassanādayo gahitā, tesaṃ vasena appaṇihitavimokkhamukhādīhi otaraṇaṃ veditabbaṃ. ‘‘Pariññāta’’nti iminā parijānanakiccena pavattamānā bodhipakkhiyadhammā gayhantīti satipaṭṭhānādimukhena otaraṇaṃ veditabbaṃ. Nandiggahaṇena bhavaggahaṇena taṇhāgahaṇena ca samudayasaccaṃ, dukkhaggahaṇena jātijarāmaraṇaggahaṇena ca dukkhasaccaṃ, ‘‘taṇhānaṃ khayā’’tiādinā nirodhasaccaṃ, abhisambodhiyā gahaṇena maggasaccaṃ gahitanti ariyasaccehi otaraṇanti. Ayaṃ otaraṇo hāro.

“诸法根本释义”者，此处所说诸法，即世俗名五蕴、十二处、十八界、二十四法、二十十九法、十二根、十二缘起之类。这是诸法涵摄中以蕴等为首的说法。本处“根本”或“根本释义”，乃就欲、我、见等本质而言，亦即取诸行蕴之集摄，借此为导引。又谓“诸法、处法、界法诸法之集”，此即以处为首以界为次的涵摄导引。所谓“不闻者”，指由无明等烦恼所缠缚；“凡夫”指烦恼习气生起以来自凡夫身分者，此等烦恼习气深受缠累。以“圣人不见者”等词，意谓其烦恼法虽有侵染，却被圣者远离，能断无明并一切取见，此皆即为诸行蕴集。所谓“知晓”即“见、识”，无知见、无识见、了见缺失，亦是对诸行蕴广义覆盖的表明。又如以“学者”涵摄学者身分，以“阿拉汉”涵摄不学者等戒法蕴，及以处、界等涵摄诸法，所以分别涵摄皆可看出。本处谓“无知见”等诸法之了解乃由断除渴取等而起，故由其所依以断诸烦恼而得出解脱之路。以“正了知”言者，谓以生起的觉支等菩提分正行而生之正智涵摄，及念处等所包含诀要皆在此涵摄中，可见这即是导引也是归纳。以爱欲断灭涵摄生灭苦集，以苦断灭涵摄生死苦苦，以渴断灭而涵摄灭苦，及菩提涵摄道苦圣谛诸法已涵摄于此。此涵摄亦即系于毁破。

13. Sodhanahāravaṇṇanā13. 净化的省略之解释

‘‘Sabbadhammamūlapariyāyaṃ vo, bhikkhave…pe… idha, bhikkhave, assutavā…pe… pathaviṃ pathavito sañjānātī’’ti ārambho. ‘‘Pathaviṃ pathaviyā saññatvā pathaviṃ maññatī’’ti padasuddhi, no ārambhasuddhi. Tathā ‘‘pathaviyā maññati pathavito maññati pathaviṃ meti maññati pathaviṃ abhinandatī’’ti padasuddhi, no ārambhasuddhi. ‘‘Taṃ kissa hetu apariññātaṃ tassāti vadāmī’’ti padasuddhi ceva ārambhasuddhi ca. Sesavāresupi eseva nayoti. Ayaṃ sodhano hāro.

“诸法根本释义”者，起首云：“诸比库！在此，不闻者……乃至‘地’从地所知”。此为开端语。又“以地为地者”的语义纯正，是后续内容的说明；非开端句义。再如“以地为地者，以地为地、向地而去、以地为乐”的语义纯正，非开端句义。问曰“因何故谓某物为未了知之物”，此处既是语义纯正，亦为开端句义。此检验过程即系于毁破。

14. Adhiṭṭhānahāravaṇṇanā十四、决定导法的解释

‘‘Sabbadhammamūlapariyāya’’nti ettha sabbadhammaggahaṇaṃ sāmaññato adhiṭṭhānaṃ. ‘‘Pathaviṃ āpa’’ntiādi pana taṃ avikappetvā visesavacanaṃ. Tathā ‘‘mūlapariyāya’’nti sāmaññato adhiṭṭhānaṃ, taṃ avikappetvā visesavacanaṃ ‘‘pathaviṃ maññati…pe… abhinandatī’’ti. ‘‘Pathaviṃ maññatī’’ti ca sāmaññato adhiṭṭhānaṃ taṇhādiggāhānaṃ sādhāraṇattā maññanāya, taṃ avikappetvā visesavacanaṃ ‘‘etaṃ mama, esohamasmi, eso me attā’’ti, evaṃ suttantarapadānipi ānetvā visesavacanaṃ niddhāretabbaṃ. Sesavāresupi eseva nayo. ‘‘Sekkho’’ti sāmaññato adhiṭṭhānaṃ, taṃ avikappetvā visesavacanaṃ ‘‘kāyasakkhī diṭṭhippatto saddhāvimutto saddhānusārī dhammānusārī’’ti. Tathā ‘‘sekkho’’ti sāmaññato adhiṭṭhānaṃ, taṃ avikappetvā visesavacanaṃ ‘‘idha, bhikkhave, bhikkhu sekkhāya sammādiṭṭhiyā samannāgato hoti…pe… sekkhena sammāsamādhinā samannāgato hotī’’ti (saṃ. ni. 5.13). ‘‘Araha’’nti sāmaññato adhiṭṭhānaṃ, taṃ avikappetvā visesavacanaṃ ‘‘ubhatobhāgavimutto paññāvimutto (pu. pa. 13.2; 15.1 mātikā), tevijjo chaḷabhiñño’’ti (pu. pa. 7.26, 27 mātikā) ca. ‘‘Khīṇāsavo’’ti sāmaññato adhiṭṭhānaṃ, taṃ avikappetvā visesavacanaṃ ‘‘kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccitthā’’tiādi (pārā. 14). Sesapadesupi eseva nayo. ‘‘Abhijānātī’’ti sāmaññato adhiṭṭhānaṃ, taṃ avikappetvā visesavacanaṃ ‘‘maññatī’’ti. Maññanābhāvo hissa pahānapaṭivedhasiddho, pahānapaṭivedho ca pariññāsacchikiriyābhāvanāpaṭivedhehi na vināti sabbepi abhiññāvisesā maññanāpaṭikkhepena atthato gahitāva hontīti. Tathā ‘‘araha’’nti sāmaññato adhiṭṭhānaṃ, taṃ avikappetvā visesavacanaṃ ‘‘vītarāgattā vītadosattā vītamohattā’’ti. Iminā nayena sesapadesupi sāmaññavisesaniddhāraṇā veditabbā. Ayaṃ adhiṭṭhāno hāro.

“诸法根本释义”者，此处所言诸法涵摄，是概括之断定。所谓“地水等”诸识不变之说，是在不改变本义下，进行的说明区分。又“根本释义”亦同，此处无更改本意而作特别说明，语义纯正。所云“以地为地”，乃是就爱欲等所依，通常所谓识自我所等观念的习气而言，也是无更改本意的特别说明。且云“这是我的，这是我，此是我的自体”等，是出自经典文句，亦用以作为特别说明而举例。此亦系于毁破。又“学者”为概括断定，无更改本意的特别说明，诸如“作身证见所作之人，断疑解脱信从法者，顺信奉法者”等。又举“学者”为概括述断，且援引经典文句如“比库具足学者之正见……以学者之正定具足”等语句（同五章十三经文），作为特别说明。以“阿拉汉”作概括断定，援引“分别解脱，证得智慧，三明通达”等语句（同十三、十五等法数），作为特别说明。以“无余烦恼所知”作概括断定，援引“欲漏尽、色欲尽”等语句（如后十四章）作为特别说明。在余句中此规约方法仍然适用。谓“知得者”为概括断定，特别说明“见者”，乃是断除无明见故。断无见故，对诸精进特别说明，不令眼见漏损坏。以“阿拉汉”为概括断定，援引“三离贪、瞋、痴”的语句。由此道路析出余文中诸特别说明。本断定亦即毁破。

14. Parikkhārahāravaṇṇanā十四、资具导法的解释

‘‘Sabbadhammamūlapariyāya’’nti ettha sabbadhammā nāma pariyāpannadhammā, te kusalākusalābyākatabhedena tividhā. Tesu kusalānaṃ yonisomanasikāro alobhādayo ca hetū, akusalānaṃ ayonisomanasikāro lobhādayo ca hetū, abyākatesu vipākānaṃ yathāsakaṃ kammaṃ, itaresaṃ bhavaṅgamāvajjanasamannāhārādi ca hetū. Ettha ca sappurisūpanissayādiko paccayo hetumhi eva samavaruḷho, so tattha ādi-saddena saṅgahitoti daṭṭhabbo. ‘‘Mūla’’nti vuttānaṃ maññanānaṃ hetubhāvo pāḷiyaṃ vutto eva. Maññanāsu pana taṇhāmaññanāya assādānupassanā hetu. ‘‘Saññojaniyesu dhammesu assādānupassino taṇhā pavaḍḍhatī’’ti (saṃ. ni. 2.52) hi vuttaṃ. Mānamaññanāya diṭṭhivippayuttalobho hetu kevalaṃ saṃsaggavasena ‘‘ahamasmī’’ti pavattanato. Diṭṭhimaññanāya ekattanayādīnaṃ ayāthāvaggāho hetu, assutabhāvo puthujjanabhāvassa hetu, so ariyānaṃ adassanasīlatāya, sā ariyadhammassa akovidatāya, sā ariyadhamme avinītatāya hetu, sabbā cāyaṃ hetuparamparā pathavīādīsu ‘‘etaṃ mama, esohamasmi, eso me attā’’ti tissannaṃ maññanānaṃ hetu, sekkhārahādibhāvā pana mattaso sabbaso ca maññanābhāvassa hetūti. Ayaṃ parikkhāro hāro.

“诸法根本释义”者，此处诸法名为覆盖诸法，分为三类善、不善、不分别三种。于善法以善之根本正念为因，断除贪著等；于不善法，以不善之非正念为因，受贪著等；于不分别法，依果报及现生所感之业、流转、贪著等为因。又于此处，诸贤人依缘起等法则之缘，视诸法为存在条件因缘刚现之法，涵摄所指由是产生之故。其“根本”二字，为语言用法中对因缘法的称谓。欲为根本欲望识别作用，观察依缘，从而明了。于所识诸法中观察妨碍生欲增长之心理，谓“欲识下的欲望增进者”，已受无明之覆。称“我执识念之欲识”，是因由本人之我执及见执等故，生放逸行为。于“见识下之见识”，是因见有关见解之错误存偏及舍离不正，乃见染污化、凡夫心性根基之因；又不闻常质之人、凡夫地位及无见的因由，是为所探讨之本质。此法之基础即是烦恼之集。学处涵摄学者身分，阿拉汉等涵摄戒定慧俱足圣者，是证道之依止。

16. Samāropanahāravaṇṇanā十六、摄入导法的解释

‘‘Sabbadhammamūlapariyāya’’ntiādīsu mūlapariyāyaggahaṇena assutavāgahaṇena sañjānanamaññanāpariññāgahaṇehi ca saṃkilesadhammā dassitā, te ca saṅkhepato tividhā taṇhāsaṃkileso diṭṭhisaṃkileso duccaritasaṃkilesoti. Tattha taṇhāsaṃkileso taṇhāsaṃkilesassa, diṭṭhisaṃkilesassa, duccaritasaṃkilesassa ca padaṭṭhānaṃ, tathā diṭṭhisaṃkileso diṭṭhisaṃkilesassa, taṇhāsaṃkilesassa, duccaritasaṃkilesassa ca padaṭṭhānaṃ, duccaritasaṃkilesopi duccaritasaṃkilesassa, taṇhāsaṃkilesassa, diṭṭhisaṃkilesassa ca padaṭṭhānaṃ. Tesu taṇhāsaṃkileso atthato lobhova, yo ‘‘lobho lubbhanā lubbhitattaṃ sārāgo sārajjanā sārajjitatta’’ntiādinā (dha. sa. 389) anekehi pariyāyehi vibhatto. Tathā diṭṭhiyeva diṭṭhisaṃkileso, yo ‘‘diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkaṃ diṭṭhivipphandita’’ntiādinā (dha. sa. 1105) anekehi pariyāyehi, ‘‘santi, bhikkhave, eke samaṇabrāhmaṇā’’tiādinā (dī. ni. 1.30) dvāsaṭṭhiyā pabhedehi ca vibhatto. Duccaritasaṃkileso pana atthato dussīlyacetanā ceva cetanāsampayuttadhammā ca, yā ‘‘kāyaduccaritaṃ vacīduccaritaṃ kāyavisamaṃ vacīvisama’’nti (vibha. 913, 924), ‘‘pāṇātipāto adinnādāna’’nti (vibha. 913) ca ādinā anekehi pariyāyehi, anekehi pabhedehi ca vibhattā.

于『一切法根本经』等中，借由『根本』一词、『未闻正法』一词，以及想、增上慢、遍知诸词，杂染诸法得以展示。此等简要而言有三种：渴爱杂染、见杂染、恶行杂染。其中，渴爱杂染是渴爱杂染、见杂染与恶行杂染三者之近因；同样，见杂染是见杂染、渴爱杂染与恶行杂染三者之近因；恶行杂染亦是恶行杂染、渴爱杂染与见杂染三者之近因。就此三者而言：渴爱杂染，就实义而言即是贪，其以『贪、贪性、被贪状态、染著、染著性、被染著状态』等多种方式得到分别。同样，见杂染即是见，其以『邪见聚、见之丛林、见之荒野、见之幻惑、见之动摇』等多种方式，以及以『诸比库，有某些沙门婆罗门』等六十二种分类得到分别。恶行杂染，就实义而言，即是破戒之思与相应于思之诸法，其以『身恶行、语恶行、身不正、语不正』，以及『杀生、不与取』等多种方式与多种分类得到分别。

Tesu taṇhāsaṃkilesassa samatho paṭipakkho, diṭṭhisaṃkilesassa vipassanā, duccaritasaṃkilesassa sīlaṃ paṭipakkho. Te pana sīlādayo dhammā idha pariññāgahaṇena sekkhaggahaṇena ‘‘araha’’ntiādinā ariyatādiggahaṇena ca gahitā. Tattha sīlena duccaritasaṃkilesappahānaṃ sijjhati, tathā tadaṅgappahānaṃ vītikkamappahānañca, samathena taṇhāsaṃkilesappahānaṃ sijjhati, tathā vikkhambhanappahānaṃ pariyuṭṭhānappahānañca. Vipassanāya diṭṭhisaṃkilesappahānaṃ sijjhati, tathā samucchedappahānaṃ anusayappahānañca. Tattha pubbabhāge sīle patiṭṭhitassa samatho, samathe patiṭṭhitassa vipassanā, maggakkhaṇe pana samakālameva bhavanti. Pubbeyeva hi suparisuddhakāyavacīkammassa suparisuddhājīvassa ca samathavipassanā āraddhā gabbhaṃ gaṇhantiyo paripākaṃ gacchantiyo vuṭṭhānagāminivipassanaṃ paribrūhenti, vuṭṭhānagāminivipassanā bhāvanāpāripūriṃ gacchantī maggena ghaṭenti maggakkhaṇe samathavipassanā paripūreti. Atha maggakkhaṇe samathavipassanābhāvanāpāripūriyā anavasesasaṃkilesadhammaṃ samucchindantiyo nirodhaṃ nibbānaṃ sacchikarontīti. Ayaṃ samāropano hāro.

于此三种烦恼集——爱欲烦恼集之对治为止，见烦恼集之对治为观，不善行为烦恼集之对治为戒。此三法之对治，皆在于正知涵摄学处及阿拉汉等圣所证圣道。于止法能令不善行为断灭，进而断除七枝中的异时障碍亦能断除。于止法亦灭除爱欲烦恼增长及其牵引障碍。由观能令见烦恼断灭，亦灭除五蕴中积习障碍及无明残留。止观并行时，戒定慧三法同起。初发起止观之时，因身口业清净、生命清洁而渐入胎中，渐向成熟，随后勇猛精进开展于现起观察的止观修行。到现起观察阶段，止观修习圆满，不间断断除所有烦恼障碍，遂得断灭、涅槃真实。此为归纳总结，亦即毁破之结论。

Soḷasahāravaṇṇanā niṭṭhitā. · 十六导法的解释结束。

Pañcavidhanayavaṇṇanā

五种教义的说明

1. Nandiyāvaṭṭanayavaṇṇanā一、喜旋法的解释

‘‘Sabbadhammamūlapariyāya’’ntiādīsu sabbadhammamūlaggahaṇena maññanāgahaṇena ca taṇhāmānadiṭṭhiyo gahitā. Maññanānampi hi maññanā kāraṇanti dassitoyamattho. ‘‘Assutavā’’tiādinā avijjāmānadiṭṭhiyo gahitā, sabbepi vā saṃkilesadhammā, tathā saññāapariññātaggahaṇena. ‘‘Khīṇāsavo parikkhīṇabhavasaññojano’’ti ettha pana āsavā saññojanāni ca sarūpato gahitāni, tathā nandiggahaṇena taṇhāgahaṇena ca taṇhā, evampettha sarūpato pariyāyato ca taṇhā avijjā tappakkhiyadhammā ca gahitā. Tattha taṇhāya visesato rūpadhammā adhiṭṭhānaṃ, avijjāya arūpadhammā, te pana sabbadhammaggahaṇena pathavīādiggahaṇena ca dassitā eva. Tāsaṃ samatho vipassanā ca paṭipakkho, tesamettha gahetabbākāro heṭṭhā dassito eva. Samathassa cetovimutti phalaṃ , vipassanāya paññāvimutti. Tathā hi tā ‘‘rāgavirāgā’’tiādinā visesetvā vuccanti, imāsamettha gahaṇaṃ sammadaññāvimuttavītarāgādivacanehi veditabbaṃ. Tattha taṇhāvijjā samudayasaccaṃ, tappakkhiyadhammā pana taggahaṇeneva gahitāti veditabbā. Tesaṃ adhiṭṭhānabhūtā vuttappabhedā rūpārūpadhammā dukkhasaccaṃ, tesaṃ appavatti nirodhasaccaṃ, nirodhapajānanā paṭipadā maggasaccaṃ. Taṇhāgahaṇena cettha māyā-sāṭheyya-mānātimāna-madappamāda-pāpicchatā-pāpamittatā-ahirikānottappādivasena akusalapakkho netabbo, avijjāgahaṇena viparītamanasikāra-kodhūpanāha-makkha-paḷāsa-issā-macchariya- sārambhadovacassatā-bhavadiṭṭhi-vibhavadiṭṭhiādivasena akusalapakkho netabbo, vuttavipariyāyena amāyāasāṭheyyādiaviparītamanasikārādivasena, tathā samathapakkhiyānaṃ saddhindriyādīnaṃ vipassanāpakkhiyānaṃ aniccasaññādīnañca vasena vodānapakkho netabboti. Ayaṃ nandiyāvaṭṭassa na yassa bhūmi.

所谓“诸法之根本义”的解释，由“诸法根本把握”和“分别把握”等教学方式承载而成，涵盖了诸渴爱、无明等见解。关于“分别把握”，即分别作用为因的理义亦得以显现。诸如“未闻者”等语句表明无明诸见被涵盖其中，所有混乱之法均以如此涵义解析，依靠对认知生起不足的把握将其归纳完成。其中，“已断烦恼、烦恼断尽与生死的缠缚”等表明了烦恼及其缠缚以相似方式被涵摄。而以喜乐取舍之法、渴爱把持等，便是对渴爱之体现；此处以相似方式对无明及贪瞋痴等把握亦有涵盖。须知对渴爱而言，其重点存在于色法之下定，无明则与非色法相关。以上诸法之总摄亦包括对地、水、火、风等元素的把握。诸法之静虑与慧观此时呈示为两相，且其应承之法门则以下方细述。静虑获心灵解脱果位，慧观则通达智慧解脱。又因“爱染与离爱”等区别，故此处以正智解脱所缘之离爱之语理为识别标准。渴爱与无明系缘起正谛，觉支等由此生起。依此立断基础，将生起之法他分别为色界与无色界。诸法以地等元素之结合表现，意欲揭示其具体内涵。由渴爱把握者，不能以诸如欺骗、虚伪争执、骄慢嗔恨等恶业相贯通着眼。由无明把握者，亦不可见诸于错乱的思考、愤怒煽动、不净语言、嫉妒攀缘等恶相。由错误理解导致的欺骗、分裂等，兼以正定支的调伏功德亦不可忽视。此乃欲离之领域，没有他处可去。

2. Tipukkhalanayavaṇṇanā二、三叶法的解释

Tathā vuttanayena sarūpato pariyāyato ca gahitesu taṇhāvijjātappakkhiyadhammesu taṇhā lobho, avijjā moho, avijjāya sampayutto lohite sati pubbo viya taṇhāya sati sijjhamāno āghāto doso, iti tīhi akusalamūlehi gahitehi, tappaṭipakkhato maññanāpaṭikkhepapariññāgahaṇādīhi ca kusalamūlāni siddhāniyeva honti. Idhāpi ‘‘lobho sabbāni vā sāsavakusalākusalamūlāni samudayasaccaṃ, tehi nibbattā, tesaṃ adhiṭṭhānagocarabhūtā ca upādānakkhandhā dukkhasacca’’ntiādinā saccayojanā veditabbā. Phalaṃ panettha tayo vimokkhā, tīhi pana akusalamūlehi tividhaduccarita-saṃkilesamala-visamaakusala-saññā-vitakkādivasena akusalapakkho netabbo. Tathā tīhi kusalamūlehi tividhasucarita-samakusala-saññā-vitakka-saddhamma-samādhi-vimokkhamukha-vimokkhā-divasena kusalapakkho netabboti. Ayaṃ tipukkhalassa nayassa bhūmi.

依前述所说，渴爱无明二者所涵盖之欲贪、痴惑二者亦以同理而涵盖于烦恼诸能因。它们彼此相联，如同红色与血色，以及随红色而生的渴爱及随无明而生的愚痴。由这三种恶本所生，善本因涵盖了断除认识分别的不净性及分解的智慧等。此理亦包含“贪著为诸烦恼、善恶因的根本”，出于此因而生，各自也是依止处，并形成取著聚集，显现为苦谛的成分。因此，这三者为根基，构成苦谛。三种苦根的行为分别表现为恶行织就的杂染、污秽、不均和不善的心念；这是恶之领域。又这三种善本的行为表现为正行、平稳及安乐、正确法念、禅定，乃至通向智慧解脱的道路上的诸行住，如此为善之领域。此即菩提能引导行者之根基。

3. Sīhavikkīḷitanayavaṇṇanā3. 狮子游戏方法之解释

Tathā vuttanayena sarūpato pariyāyato ca gahitesu taṇhāvijjātappakkhiyadhammesu visesato taṇhādiṭṭhīnaṃ vasena asubhe ‘‘subha’’nti , dukkhe ‘‘sukha’’nti ca vipallāsā, avijjādiṭṭhīnaṃ vasena anicce ‘‘nicca’’nti, anattani ‘‘attā’’ti ca vipallāsā veditabbā. Tesaṃ paṭipakkhato maññanāpaṭikkhepapariññāgahaṇādisiddhehi sativīriyasamādhipaññindriyehi cattāri satipaṭṭhānāni siddhāneva honti. Tattha catūhi indriyehi cattāro puggalā niddisitabbā. Kathaṃ? Duvidho hi taṇhācarito mudindriyo tikkhindriyoti, tathā diṭṭhicarito. Tesaṃ paṭhamo asubhe ‘‘subha’’nti vipariyāsaggāhī satibalena yathābhūtaṃ kāyasabhāvaṃ sallakkhento taṃ vipallāsaṃ samugghāṭetvā sammattaniyāmaṃ okkamati. Dutiyo asukhe ‘‘sukha’’nti vipariyāsaggāhī ‘‘uppannaṃ kāmavitakkaṃ nādhivāsetī’’tiādinā (dī. ni. 3.310; ma. ni. 1.26; a. ni. 4.14, 114; a. ni. 6.58) vuttena vīriyasaṃvarabhūtena vīriyabalena taṃ vipallāsaṃ vidhamento sammattaniyāmaṃ okkamati. Tatiyo anicce ‘‘nicca’’nti ayāthāvaggāhī samādhibalena samāhitacitto saṅkhārānaṃ khaṇikabhāvasallakkhaṇena taṃ vipallāsaṃ samugghāṭento ariyabhūmiṃ okkamati. Catuttho santatisamūhakiccārammaṇaghanavañcitatāya phassādidhammapuñjamatte anattani ‘‘attā’’ti micchābhinivesī catukoṭikasuññatāmanasikārena taṃ micchābhinivesaṃ viddhaṃsento sāmaññaphalaṃ sacchikaroti.

依前所述，渴爱无明二者把握的烦恼宿命法中，依据渴爱所生之见相失正而起颠倒，所谓不净之法被误认作净美，苦苦之法被误以为乐，依据无明所生之见亦有常为不常、我为无我之颠倒见。对此反对，凭依通过分别认识与觉悟、勇猛不懈、禅定智慧等四种智根，诸念处修证得以成就。因此，必须令四根成就于个人。如何成就呢？渴爱所缘分为二种，一为色身流转的眼根感受，二为见解流转的意根感受。第一种将不净误认作净者，用勇力观照身体本性，破除妄想，以正确约制加以制伏；第二种将苦误认作乐，凭借守护精进之力制止妄想，以理智控制配合，调伏妄想；第三种由于无常被误认作常，借由禅定之力专注，观察诸行短暂特性显现秩序，得解脱圣境；第四种则因无我被误认为我是，众生执着非我，凭借具足般若的正确见解逐散此执着，于空性中证得出离果实。

Idhāpi subhasaññāsukhasaññāhi catūhipi vā vipallāsehi samudayasaccaṃ, tesaṃ adhiṭṭhānārammaṇabhūtā pañcupādānakkhandhā dukkhasaccantiādinā saccayojanā veditabbā. Phalaṃ panettha cattāri sāmaññaphalāni, catūhi cittavipallāsehi caturāsavogha-yoga-kāyagantha-agati-taṇhuppāda-sallupādāna-viññāṇaṭṭhiti-apariññādivasena akusalapakkho netabbo. Tathā catūhi satipaṭṭhānehi catubbidhajhāna-vihārādhiṭṭhāna-sukhabhāgiyadhamma-appamaññā-sammappadhāna-iddhipādā- divasena vodānapakkho netabboti. Ayaṃ sīhavikkīḷitassa nayassa bhūmi.

此处亦涵盖对净美与乐分别念的四重妄见根本，作为依止之处被涵摄，由五种取著之法、诸聚合构成，成苦谛的联结锁链。因缘果报表现为四种世俗果报，因四重意念妄见，诸色身因贪恚痴等烦恼生起，及识界不明，皆以恶行心所构成之相，与恶见、恶思附着相似，悉归属恶法之下。相对地，四念处之修持，入禅定修习，具足正念、精进、觉慧、定力，增长善业，通达善法界域，此即“狮子游戏”的根基。

4-5. Disālocana-aṅkusanayadvayavaṇṇanā4-5. 观方与钩方二法之解释

Imesaṃ pana tiṇṇaṃ atthanayānaṃ siddhiyā vohārena nayadvayaṃ siddhameva hoti. Tathā hi atthanayānaṃ disābhūtadhammānaṃ samālocanaṃ disālocanaṃ, tesaṃ samānayanaṃ aṅkusoti pañcapi nayā niyuttāti veditabbā.

这三种法义之成就，就如行文所言，仅由二种根本的路径实现。此二路径，遂构成了诸法归依的方向或标准、法向、引导等涵义，应通晓五种引导的具体含义。

Pañcavidhanayavaṇṇanā niṭṭhitā. · 五种方法之解释已毕。

Sāsanapaṭṭhānavaṇṇanā教法根据之解释

Idañca suttaṃ soḷasavidhe suttantapaṭṭhāne saṃkilesanibbedhāsekkhabhāgiyaṃ, sabbabhāgiyameva vā ‘‘sabbadhammamūlapariyāya’’nti ettha sabbadhammaggahaṇena lokiyakusalānampi saṅgahitattā. Aṭṭhavīsatividhena pana suttantapaṭṭhāne lokiyalokuttarasabbadhammādhiṭṭhānaṃ ñāṇañeyyaṃ dassanabhāvanaṃ sakavacanaṃ vissajjanīyaṃ kusalākusalaṃ anuññātaṃ paṭikkhittaṃ cāti veditabbaṃ.

此经在十六种经文材料的章节安排中，属于断除烦恼的部分，是各部分皆含的性质，即所谓「诸法根本全说」。此处称为诸法一切覆盖，既涵盖世俗善法，从合和聚摄而言。至于二十八种章节安排中，则须理解为具备对世俗与出世间诸法的把握、知识、见解、觉知、启示、净化之言，以及善恶未明、分别、对立的当知义理。

Nettinayavaṇṇanā niṭṭhitā. · 引导方法之解释已毕。

Mūlapariyāyasuttavaṇṇanāya līnatthappakāsanā samattā. · 根本法门经注释中隐含义之阐明已竟。

2. Sabbāsavasuttavaṇṇanā2. 一切漏经义注

§14

14.Apubbapadavaṇṇanāti atthasaṃvaṇṇanāvasena heṭṭhā aggahitatāya apubbassa abhinavassa padassa vaṇṇanā atthavibhajanā. ‘‘Hitvā punappunāgatamattha’’nti hi vuttaṃ. Nivāsaṭṭhānabhūtā bhūtapubbanivāsaṭṭhānabhūtā, nivāsaṭṭhāne vā bhūtā nibbattā nivāsaṭṭhānabhūtā, tattha māpitāti attho. Yathā kākandī mākandī kosambīti yathā kākandassa isino nivāsaṭṭhāne māpitā nagarī kākandī, mākandassa nivāsaṭṭhāne māpitā mākandī, kusambassanivāsaṭṭhāne māpitā kosambīti vuccati, evaṃ sāvatthīti dasseti. Upanetvā samīpe katvā bhuñjitabbato upabhogo, saviññāṇakavatthu. Parito sabbadā bhuñjitabbato paribhogo, nivāsanapārupanādi aviññāṇakavatthu. Sabbamettha atthīti niruttinayena sāvatthī-saddasiddhimāha. Satthasamāyogeti satthassa nagariyā samāgame, satthe taṃ nagaraṃ upagateti attho. Pucchite satthikajanehi.

「渐次别解说」是义理阐述的一种方式，以下为先介绍后说明新词的解说，即渐进解释文的意义分析。所谓“放弃反复显现的意旨”，举例而言，前住处即过去住处，曾为住处，或为现住处且产生于住处，此中表明以现住处为依止之意。如于各国名称：卡侃第、马侃第为例，卡侃第之本城称为卡侃第，马侃第之本城称马侃第，国名为“善住处”，此比喻为萨瓦提城。意指带领、于近处所作、进食享用，是有知觉的事。周围应当常作享用，属无知觉的事则如居住、遮蔽等。以上文义通过言语教理的规范证实为萨瓦提的正称。所谓师长聚会即师长们所在的城镇，受教者多问之。

Samohitanti sannicitaṃ. Rammanti anto bahi ca bhūmibhāgasampattiyā ceva ārāmuyyānasampattiyā ca ramaṇīyaṃ. Dassaneyyanti visikhāsannivesasampattiyā ceva pāsādakūṭāgārādisampattiyā ca dassanīyaṃ passitabbayuttaṃ. Upabhogaparibhogavatthusampattiyā ceva nivāsasukhatāya ca nibaddhavāsaṃ vasantānaṃ itaresañca sattānaṃ manaṃ rametīti manoramaṃ. Dasahi saddehīti hatthisaddo, assa-ratha-bheri-saṅkha-mudiṅga-vīṇā-gīta sammatāḷasaddo, asnātha-pivatha-khādathāti-saddoti imehi dasahi saddehi. Avivittanti na vivittaṃ, sabbakālaṃ ghositanti attho.

「收摄」意为聚集、包含。游乐则指内外土地财富之享受、园林林苑带来的愉快。所显示者为视察所见之居处、宫殿、园林等，也即诸所观见之适合观看之处。由享用及被享用事物的集合，再加依附所居，令众生愉悦，故称美好。所说十种音声即象声为象声、马车、战鼓、号角、锣、琴、歌声和手鼓等被广泛认可。所谓“不分散”，指恒时被庄严称扬之意。

Vuddhiṃ vepullataṃ pattanti tannivāsī sattavuddhiyā vuddhiṃ, tāya parivuddhitāyeva vipulabhāvaṃ pattaṃ, bahujanaṃ ākiṇṇamanussanti attho. Vittūpakaraṇasamiddhiyā iddhaṃ. Sabbakālaṃ subhikkhabhāvena phītaṃ. Antamaso vighāsāde upādāya sabbesaṃ kapaṇaddhikavanibbakayācakānampi icchi tatthanipphattiyā manuññaṃ jātaṃ, pageva issariye ṭhitānanti dassanatthaṃ puna ‘‘manorama’’nti vuttaṃ. Aḷakamandāvāti āṭānāṭādīsu dasasu vessavaṇamahārājassa nagarīsu aḷakamandā nāma ekā nagarī, yā loke aḷākā eva vuccati . Sā yathā puññakammīnaṃ āvāsabhūtā ārāmarāmaṇeyyakādinā sobhaggappattā, evaṃ sāvatthīpīti vuttaṃ ‘‘aḷakamandāvā’’ti. Devānanti vessavaṇapakkhiyānaṃ cātumahārājikadevānaṃ.

随着增加繁盛，居住众生由于居住者之增长而日益兴盛，此为增长之意。其增加使其广泛增长，有众多人民拥集同住的义。因财富丰富而显现出神奇之力。恒时因富足昌盛而欢喜。愁苦、烦恼之因最终因心生忧愁、沉迷，使人心沉重，怨恨不断产生，为显示此义，再以“美好”言之。亚拉罕城，即阿大师在十座鬼王城市中的一个名城，名为亚拉罕，即在世间被称为亚拉罕。其如有功德之行依托于园林庄严，赞称雅致，故称萨瓦提即亚拉罕。

Jinātīti iminā sota-saddo viya kattusādhano jeta-saddoti dasseti. Raññāti pasenadikosalarājena. Rājagataṃ jayaṃ āropetvā kumāro jitavāti jetoti vutto. Maṅgalakabyatāyātiādinā ‘‘jeyyo’’ti etasmiṃ atthe ‘‘jeto’’ti vuttanti dasseti. Sabbakāmasamiddhitāyāti sabbehi upabhogaparibhogavatthūhi phītabhāvena vibhavasampannatāyāti attho. Samiddhāpi maccharino kiñci na dentīti āha ‘‘vigatamalamaccheratāyā’’ti, rāgadosādimalānañceva macchariyassa ca abhāvenāti attho. Samiddhā amaccharinopi ca karuṇāsaddhādiguṇavirahitā attano santakaṃ paresaṃ na dadeyyunti āha ‘‘karuṇādiguṇasamaṅgitāya cā’’ti. Tenāti anāthānaṃ piṇḍadānena. Saddatthato pana dātabbabhāvena sabbakālaṃ upaṭṭhapito anāthānaṃ piṇḍo etassa atthīti anāthapiṇḍiko. Pañcavidhasenāsanaṅgasampattiyāti ‘‘nātidūraṃ naccāsannaṃ gamanāgamanasampanna’’nti ekaṃ aṅgaṃ, ‘‘divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosa’’nti ekaṃ, ‘‘appaḍaṃsamakasavātātapasarīsapasamphassa’’nti ekaṃ, ‘‘tasmiṃ kho pana senāsane viharantassa appakasirena uppajjanti cīvara…pe… parikkhārā’’ti ekaṃ, ‘‘tasmiṃ kho pana senāsane therā bhikkhū viharanti bahussutā’’ti ekaṃ, evametehi pañcavidhasenāsanaṅgehi sampannatāya. Yadi jetavanaṃ tathaṃ anāthapiṇḍikassa ārāmoti āha ‘‘so hī’’tiādi.

「胜利者」一词，其声音如胜利工具的声音，意指所克服的功用。说“王”即指萨谢那斯拉国的巴谢纳帝王。胜利者通名“捷”，意即击败敌对者而得胜。以吉祥成就为标志，称其为“胜”或“捷”，皆意谓如此。完全满足一切欲乐，富饶繁荣之意。虽为赞扬，亦以集虫害无所能加之意，取“无烦恼昆虫”为寓意。即使有此虫者亦怀怜愍心和信心，不忍加害己己身所保护之众生，故称“以怜悯及其他善德为准则”。此乃喻示以施食救护孤儿。此义亦称为“施食于孤儿”的含义。所谓五种军帐之配置，分别为：一为“不离近舞不远行”之站立，一为“昼无放弃夜无喧嚣定止”之夜间生活，一为“无灰尘风尘热沙等”之简易起居，一为“安住军营中出家人衣物及随身用具”之状态，一为“出家长老众多学识丰富”之情形，以此五种军营配置而完整。若以亚拉罕园林为例，则有如前所说。

Kītakālato paṭṭhāya anāthapiṇḍikasseva taṃ vanaṃ, atha kasmā ubhinnaṃ parikittananti āha ‘‘jetavane’’tiādi. ‘‘Yadipi so bhūmibhāgo koṭisantharena mahāseṭṭhinā kīto, rukkhā pana jetena na vikkītāti jetavananti vattabbataṃ labhī’’ti vadanti.

从史书记录开始，即从亚拉罕尊者开始称谓该园林。何以二者而互为称谓，谓：“虽此土地属财富万贯之达官，然树林非由达官开凿，故称为捷园。”此即捷园之由来与说法。

Kasmā idaṃ suttamabhāsīti kathetukamyatāya suttanikkhepaṃ pucchati. Sāmaññato hi bhagavato desanākāraṇaṃ pākaṭamevāti. Ko panāyaṃ suttanikkhepoti? Attajjhāsayo. Parehi anajjhiṭṭho eva hi bhagavā attano ajjhāsayena imaṃ suttaṃ desetīti ācariyā. Yasmā panesa bhikkhūnaṃ upakkiliṭṭhacittataṃ viditvā ‘‘ime bhikkhū imāya desanāya upakkilesavisodhanaṃ katvā āsavakkhayāya paṭipajjissantī’’ti ayaṃ desanā āraddhā, tasmā parajjhāsayoti apare. Ubhayampi pana yuttaṃ. Attajjhāsayādīnañhi saṃsaggabhedassa sambhavo heṭṭhā dassitovāti. Tesaṃ bhikkhūnanti tadā dhammapaṭiggāhatabhikkhūnaṃ. Upakkilesavisodhananti samathavipassanupakkilesato cittassa visodhanaṃ. Paṭhamañhi bhagavā anupubbikathādinā paṭipattiyā saṃkilesaṃ nīharitvā pacchā sāmukkaṃsikaṃ desanaṃ deseti khette khāṇukaṇṭakagumbādike avaharitvā kasanaṃ viya, tasmā kammaṭṭhānameva avatvā imāya anupubbiyā desanā pavattāti adhippāyo.

何故称此经为说法？此疑问缘何产生？理应知晓，世尊之教法本为明显明了，非隐晦难解。何以此称“经说”？所谓“自心明了者”。他心不明，唯世尊以自心明了而宣说此经，故有此说。因闻诸比库心染污已清，彼必依此教，净除染污，断除烦恼，此乃当起之教训，故称“他心明了者”。此二说俱得成立。自心明了等由相应之分别断别，故资缘显现也。此等比库时为法受持之人。染污净除者，即定慧调伏染污之意。起首世尊由渐次说法而行，先除心中杂染，次乃作缀连之教训，譬若田野中除尽石刺毒草，如入行场，次以今所说渐次教法开演，此名为业处。

Saṃvarabhūtanti sīlasaṃvarādisaṃvarabhūtaṃ saṃvaraṇasabhāvaṃ kāraṇaṃ, taṃ pana atthato dassanādi evāti veditabbaṃ. Saṃvaritāti pavattituṃ appadānavasena sammā, sabbathā vā vāritā. Evaṃbhūtā ca yasmā pavattidvārapidhānena pihitā nāma honti, tasmā vuttaṃ ‘‘vidahitā hutvā’’ti. Evaṃ accantikassa saṃvarassa kāraṇabhūtaṃ anaccantikaṃ saṃvaraṃ dassetvā idāni accantikameva saṃvaraṃ dassento yasmiṃ dassanādimhi sati uppajjanārahā āsavā na uppajjanti, so tesaṃ anuppādo nirodho khayo pahānanti ca vuccamāno atthato appavattimattanti tassa ca dassanādi kāraṇanti āha ‘‘yena kāraṇena anuppādanirodhasaṅkhātaṃ khayaṃ gacchanti pahīyanti nappavattanti, taṃ kāraṇanti attho’’ti.

“自约束成”者，即依戒律自守及若此之约束性质。此自守实为利益之所显，故应知此义。所谓“约束”，乃以正当方式起行，何时何地均受限制。既如是，则因受限故曰“已烧除”。此即因燃尽遮盖之火，则受约束不违，不伸展也。于是示现无上无量自约束，谓现在自约束已现。其于此时等显现，因觉察等起，烦恼不起故，无所起也。彼者谓“无起即灭、断、舍，意义正是无生之法”。此即灭谛之因。

Cakkhutopi…pe… manatopīti (dha. sa. mūlaṭī. 14-19) cakkhuviññāṇādivīthīsu tadanugatamanoviññāṇavīthīsu ca kiñcāpi kusalādīnampi pavatti atthi, kāmāsavādayo eva pana vaṇato yūsaṃ viya paggharaṇakaasucibhāvena sandanti, tasmā te eva ‘‘āsavā’’ti vuccanti. Tattha hi paggharaṇaasucimhi niruḷho āsava-saddoti. Dhammato yāva gotrabhunti tato paraṃ maggaphalesu appavattanato vuttaṃ. Ete hi ārammaṇavasena dhamme gacchantā tato paraṃ na gacchanti. Nanu tato paraṃ bhavaṅgādīnipi gacchantīti ce? Na, tesampi pubbe ālambitesu lokiyadhammesu sāsavabhāvena antogadhattā tato paratābhāvato. Ettha ca gotrabhuvacanena gotrabhuvodānaphalasamāpattipurecārikaparikammāni vuttānīti veditabbāni. Paṭhamamaggapurecārikameva vā gotrabhu avadhinidassanabhāvena gahitaṃ, tato paraṃ pana maggaphalasamānatāya aññesu maggesu maggavīthiyaṃ samāpattivīthiyaṃ nirodhānantarañca pavattamānesu phalesu nibbāne ca āsavānaṃ pavatti nivāritāti veditabbaṃ. Savantīti gacchanti, ārammaṇakaraṇavasena pavattantīti attho. Avadhiattho ā-kāro, avadhi ca mariyādābhividhibhedato duvidho. Tattha mariyādaṃ kiriyaṃ bahi katvā pavattati yathā ‘‘āpāṭaliputtā vuṭṭho devo’’ti. Abhividhi pana kiriyaṃ byāpetvā pavattati yathā ‘‘ābhavaggā bhagavato yaso pavattatī’’ti. Abhividhiattho cāyaṃ ā-kāro idha gahitoti vuttaṃ ‘‘antokaraṇattho’’ti.

眼识等等，缘相传递之心识路径，蕴藏有种种善业的起现，然如欲染污等烦恼如污泥束缚其流，故称之为“烦恼”。此处以污泥喻烦恼，称为“烦恼名”。法至大果地乃至解脱，以净化而断尽内在隐约之烦恼之义。此外，初行圣道时，因缘虽至，但不常起，未成习性。复生世有行亦疑？不，为烦恼之生灭于烦恼所依的世法里内藏，至此终止无生。此中“世系谕”谓系果位得以证成及行持等因缘。初道必先证得世系后，次随法果同等路次而进，贯穿证果间及灭谛来回，烦恼之生起由此约束抑止。众生因欲于净法而聚行称“行”。“约束之意”有二，一为“名分”，一为“境界”。境界约束乃舍弃名号而行，如“阿巴塔-利波陀天神现说”。名分约束则遍于言说，如说“世尊之名声流布”。名分者，是谓“内制约束”也。

Madirādayoti ādi-saddena sindhavakādambarikāpotikādīnaṃ saṅgaho daṭṭhabbo. Cirapārivāsiyaṭṭho viraparivutthatā purāṇabhāvo. Avijjā nāhosītiādīti ettha ādi-saddena ‘‘purimā, bhikkhave, koṭi na paññāyati bhavataṇhāyā’’ti (a. ni. 10.62) idaṃ suttaṃ saṅgahitaṃ. Avijjāsavabhavāsavānaṃ ciraparivutthatāya dassitāya tabbhāvabhāvino kāmāsavassa ciraparivutthatā dassitāva hoti. Aññesu ca yathāvutte dhamme okāsañca ārammaṇaṃ katvā pavattamānesu mānādīsu vijjamānesu attattaniyādiggāhavasena abhibyāpanaṃ madakaraṇavasena āsavasadisatā ca etesaṃyeva, na aññesanti etesveva āsava-saddo niruḷhoti daṭṭhabbo. Na cettha diṭṭhāsavo nāgatoti gahetabbaṃ bhavataṇhāya viya bhavadiṭṭhiyāpi bhavāsavaggahaṇeneva gahitattā. Āyataṃ anādikālikattā. Pasavantīti phalanti. Na hi taṃ kiñci saṃsāradukkhaṃ atthi, yaṃ āsavehi vinā uppajjeyya. Purimāni cetthāti ettha etesu catūsu atthavitappesu purimāni tīṇi. Yatthāti yesu suttābhidhammapadesesu. Tattha yujjanti kilesesuyeva yathāvuttassa atthattayassa sambhavato. Pacchimaṃ ‘‘āyataṃ vā saṃsāradukkhaṃ savantī’’ti vuttanibbacanaṃ. Kammepi yujjati dukkhappasavanassa kilesakammasādhāraṇattā.

所谓“酒类等”，以起首词汇标示音节，意指恒河及多种酒器。所说乃长期流传，遗风仍在。所谓无明染故，谓佛告过去世“未曾有愚钝不晓欲界之苦”，此经即为所摄。无明等烦恼已染久远癖堕，续染欲烦恼亦为久染。其他法如尊慢等，虽有生起之机缘，然由即时欲染浊醉之影响，亦称为烦恼之名。此处称烦恼为隐蔽不显。本经以“非断见”为析，谓此烦恼不是常见执取轮回之根本烦恼。但欲烦恼与其余烦恼同属烦恼业行。经末说“轮回痛苦流转”，业之烦恼为原因。

Diṭṭhadhammā vuccanti paccakkhabhūtā khandhā, diṭṭhadhamme bhavā diṭṭhadhammikā. Vivādamūlabhūtāti vivādassa mūlakāraṇabhūtā kodhūpanāha-makkha-paḷāsa-issā-macchariya-māyā-sāṭheyya-thambha-sārambha-mānātimānā.

所谓“见法”，即指感知显现之蕴堆，所谓“见法”者，因是故见法之蕴有其所依缘故而成立。“争论根基”，谓因怒恨、烦恼、谤毁、欺瞒、两舌、恶口、杂言、傲慢、骄狂等为争论之根本因缘。

Yena devūpapatyassāti yena kammakilesappakārena āsavena devesu upapatti nibbatti assa mayhanti sambandho. Gandhabbo vā vihaṅgamo ākāsacārī assanti vibhattiṃ pariṇāmetvā yojetabbaṃ. Ettha ca yakkhagandhabbatāya vinimuttā sabbā devagati devaggahaṇena gahitā. Avasesā ca akusalā dhammāti akusalakammato avasesā akusalā dhammā āsavāti āgatāti sambandho.

称为“诸天之生起之因”，谓因业与烦恼作用，烦恼引生天之果报。诸如仙人、飞鸟、空行者等，皆由原始业行变化转化而成。于此亚卡因其香气解脱，故全诸天界受天界之感召而得归依。余下恶业所生之不善法，即是烦恼所染法，亦与烦恼俱起，称为诸因缘。

Paṭighātāyāti paṭisedhanāya. Parūpavā…pe… upaddavāti idaṃ yadi bhagavā sikkhāpadaṃ na paññapeyya, tato asaddhammappaṭisevanaadinnādānapāṇātipātādihetu ye uppajjeyyuṃ parūpavādādayo diṭṭhadhammikā nānappakārā anatthā, ye ca tannimittā eva nirayādīsu nibbattassa pañcavidhabandhanakammakāraṇādivasena mahādukkhānubhavādippakārā anatthā, te sandhāya vuttaṃ. Te paneteti ete kāmarāgādikilesa-tebhūmakakammaparūpavādādiupaddavappakārā āsavā. Yatthāti yasmiṃ vinayādipāḷipadese. Yathāti yena duvidhādippakārena aññesu ca suttantesu āgatāti sambandho.

“Paṭighātā”者，为反对惩治之义。所谓“Parūpavā……upaddavā”，指此教中若世尊未曾宣布戒律，因不奉行正法而生起对戒律如夺取他人财物、杀生等恶行之人，其行为违反正法且无益，乃错误之业。此类行为所生恶果不可净，乃烦恼之根。五种缠缚业（即五种束缚业）所生之恐怖苦难，因其行为故起，其结果亦为无益者，特为此而说。此等正是由欲、嗔、痴等烦恼所决定，及以如戒律失守、伤害他人等不善行为导致烦恼增长之表现也。所谓“yatthāti”，即在戒律藏藏处指；“yathāti”谓通过二种原因及他部经中所示之义，即“sambandha”也。

Nirayaṃ gamentīti nirayagāminiyā. Chakkanipāte āhuneyyasutte. Tattha hi āsavā chadhā āgatā āsava-saddābhidheyyassa atthassa pabhedopacārena āsava-pade pabhedoti vutto, koṭṭhāsattho vā pada-saddoti āsavapadeti āsavappakāre saddakoṭṭhāse atthakoṭṭhāse vāti attho.

『趣向地狱者』，即趣往地狱之义。见《增支部》第六集《应供经》。于彼经中：诸漏以六种方式出现；以漏之词语所指称的义理，经由分类与引申于『漏』之词语处说为分类，或者『词语之部分』即指称之义——故『于漏之词语处』意为：于属于漏之类别的词语部分或义理部分中。

Tathāhīti tasmā saṃvaraṇaṃ pidahanaṃ pavattituṃ appadānaṃ, teneva kāraṇenāti attho. Sīlādisaṃvare adhippete pavattituṃ appadānavasena thakanabhāvasāmaññato dvāraṃ saṃvaritvāti gehadvārasaṃvaraṇampi udāhaṭaṃ. Sīlasaṃvarotiādi heṭṭhā mūlapariyāyavaṇṇanāya vuttampi imassa suttassa atthavaṇṇanaṃ paripuṇṇaṃ katvā vattukāmo puna vadati. Yuttaṃ tāva sīlasatiñāṇānaṃ saṃvarattho pāḷiyaṃ tathā āgatattā, khantivīriyānaṃ pana kathanti āha ‘‘tesañcā’’tiādi. Tassattho – yadipi ‘‘khamo hoti…pe… sītassa uppannaṃ kāmavitakkaṃ nādhivāsetī’’tiādiniddese khantivīriyānaṃ saṃvarapariyāyo nāgato, uddese pana sabbāsavasaṃvarapariyāyanti saṃvarapariyāyena gahitattā attheva tesaṃ saṃvarabhāvoti.

“Tathāhīti”即因此故，意指调伏、止息、禁断烦恼之作用。由此故，止守戒律等善行之故，以防因疲倦而无法持续善行，如家门之关闭是禁戒之比喻。戒守（sīlasaṃvara）等作用，巴利原文及释义均详述其义。对忍耐及精进功德亦有阐发，例如以“不坏寒凉下生之淫念”的忍耐力说明忍耐；此由忍精进构成的节制，则是止滅一切烦恼之理。

Pubbe sīlasatiñāṇānaṃ pāṭhantarena saṃvarabhāvo dassitoti idāni taṃ imināpi suttena gahitabhāvaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Khantivīriyasaṃvarā vuttāyeva ‘‘khamo hoti sītassā’’tiādinā (ma. ni. 1.14) pāḷiyā dassanavasena. ‘‘Tañca anāsanaṃ, tañca agocara’’nti ayaṃ panettha sīlasaṃvaroti tañca ‘‘yathārūpe’’tiādinā vuttaṃ ayuttaṃ aniyatavatthukaṃ raho paṭicchannāsanaṃ, tañca yathāvuttaṃ ayuttaṃ vesiyādigocaraṃ, ‘‘paṭisaṅkhāyoniso parivajjetī’’ti āgataṃ yaṃ parivajjanaṃ, ayaṃ pana ettha etasmiṃ sutte āgato sīlasaṃvaroti attho. Anāsanaparivajjanena hi anācāraparivajjanaṃ vuttaṃ, anācārāgocaraparivajjanaṃ cārittasīlatāyasīlasaṃvaro. Tathā hi bhagavatā ‘‘pātimokkhasaṃvarasaṃvuto viharatī’’ti (vibha. 508) sīlasaṃvaravibhajane ācāragocarasampattiṃ dassentena ‘‘atthi anācāro, atthi agocaro’’tiādinā (vibha. 513, 514) anācārāgocarā vibhajitvā dassitā. Idañca ekadesena samudāyanidassanaṃ daṭṭhabbaṃ samuddapabbatanidassanaṃ viya.

早期戒守之教义，经由各经文传承，成为整体戒守之义。忍耐与精进之止念，从戒守之角度说明包括不偷盗、不邪行等。此处并描述戒守中“不入异地”，“不为不净处”等教诲，并以释迦世尊对戒守制度讲解之梯次等作例，如《梵毗罗论》所载。此处犹如海岛山岳间之表现，阐明戒守内容及其从属。

Sabbattha paṭisaṅkhā ñāṇasaṃvaroti ettha ‘‘yonisomanasikāro, paṭisaṅkhā ñāṇasaṃvaro’’ti vattabbaṃ . Na hi dassanapahātabbaniddese paṭisaṅkhāgahaṇaṃ atthi, ‘‘yoniso manasi karotī’’ti pana vuttaṃ. Yonisomanasikaraṇampi atthato paṭisaṅkhā ñāṇasaṃvaramevāti evaṃ pana atthe gayhamāne yuttametaṃ siyā. Keci pana ‘‘yattha yattha ‘idha paṭisaṅkhā yoniso’ti āgataṃ , taṃ sabbaṃ sandhāya ‘sabbattha paṭisaṅkhā ñāṇasaṃvaro’ti vutta’’nti vadanti. Tesaṃ matena ‘‘idaṃ dukkhanti yoniso manasi karotī’’tiādikassa ñāṇasaṃvarena ca asaṅgaho siyā, ‘‘dassanaṃ paṭisevanā bhāvanā ca ñāṇasaṃvaro’’ti ca vacanaṃ virujjheyya, tasmā vuttanayenevettha attho veditabbo. ‘‘Sabbattha paṭisaṅkhā ñāṇasaṃvaro’’ti iminā sattasupi ṭhānesu yaṃ ñāṇaṃ, so ñāṇasaṃvaroti parivajjanādivasena vuttā sīlādayo sīlasaṃvarādayoti ayamattho dassito. Evaṃ sati saṃvarānaṃ saṅkaro viya hotīti te asaṅkarato dassetuṃ ‘‘aggahitaggahaṇenā’’ti vuttaṃ parivajjanavisesasaṃvarādhivāsanavinodanānaṃ sīlasaṃvarādibhāvena gahitattā, tathā aggahitānaṃ gahaṇenāti attho. Te pana aggahite sarūpato dassento ‘‘dassanaṃ paṭisevanā bhāvanā’’ti āha.

在戒守诸法中，“paṭisaṅkhā ñāṇaṃ saṃvaraṃ”指正念思维与深入观察所摄持的节制。其义不同于视见之废弃，唯靠理性谨慎内观者方能断恶。虽释经者有不同解释，然其总义为持戒观心。此内涵如同混合汇集多种节制，包含知见、行为等，合称戒守之总称。断绝杂染烦恼之节制，实为戒守之要义。故释经者以“aggahitaggahaṇa”等语，强调须彻底持守以达成其理想境界。此处并再三辨析戒守之广义与狭义涵义。

Etena sīlasaṃvarādinā karaṇabhūtena, kāraṇabhūtena vā. Dhammāti kusalākusaladhammā. Sīlasaṃvarādinā hi sahajātakoṭiyā, upanissayakoṭiyā vā paccayabhūtena anuppannā kusalā dhammā uppattiṃ gacchanti uppajjanti, tathā aniruddhā akusalā dhammā nirodhaṃ gacchanti nirujjhantīti attho. Pāḷiyaṃ pana ‘‘anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyantī’’ti akusaladhammānaṃ anuppādapahānāni eva vuttāni, na kusaladhammānaṃ uppādādayoti? Nayidamevaṃ daṭṭhabbaṃ, ‘‘yoniso ca kho, bhikkhave, manasikaroto’’tiādinā kusaladhammānampi uppatti pakāsitāva āsavasaṃvaraṇassa padhānabhāvena gahitattā. Tathā hi pariyosānepi ‘‘ye āsavā dassanā pahātabbā, te dassanā pahīnā hontī’’tiādinā (ma. ni. 1.28) āsavappahānameva padhānaṃ katvā nigamitaṃ.

由戒守等之因缘果报而生起之善恶法，即良恶现象。依戒守因缘之启发，善法由缘生，恶法则如实止息断灭。巴利文示：“未生者无烦恼生，已生者则烦恼灭”指恶法断除过程，而未言善法生起。然依理所成，慧观所及，善法亦能生起。正如教诲所言善法生，是因正念及戒守等功夫护持所致。末了以“善法见慧断烦恼”为重点，强调断烦恼为修学最高目标，致使修行路途达成最终彼岸。

§15

15.Jānato passatoti ettha dassanampi paññācakkhunāva dassanaṃ adhippetaṃ, na maṃsacakkhunā dibbacakkhunā vāti āha ‘‘dvepi padāni ekatthānī’’ti. Evaṃ santepīti padadvayassa ekatthatthepi. Ñāṇalakkhaṇanti ñāṇassa sabhāvaṃ, visayassa yathāsabhāvāvabodhananti attho. Tenāha ‘‘jānanalakkhaṇañhi ñāṇa’’nti. Ñāṇappabhāvanti ñāṇānubhāvaṃ, ñāṇakiccaṃ visayobhāsananti attho. Tenevāha ‘‘ñāṇena vivaṭe dhamme’’ti. ‘‘Jānato passato’’ti ca jānanadassanamukhena puggalādhiṭṭhānā desanā pavattāti āha ‘‘ñāṇalakkhaṇaṃ ñāṇappabhāvaṃ upādāya puggalaṃ niddisatī’’ti. Jānato passatoti ‘‘yoniso ca manasikāraṃ ayoniso ca manasikāra’’nti vakkhamānattā yonisomanasikāravisayajānanaṃ, ayonisomanasikāravisayadassanaṃ. Tañca kho pana nesaṃ āsavānaṃ khayūpāyasabhāvassa adhippetattā uppādanānuppādanavasena na ārammaṇamattenāti ayamattho yuttoti āha ‘‘yonisomanasikāraṃ…pe… ayamettha sāro’’ti.

「知见」者，于此教法中，视见亦如慈眼之所见，非肉眼神眼也，谓曰『二足同地』。此乃说明双足合处之意。所谓「智体」者，即智之本质也，谓对境物依实以本相了知之理。故称「所谓智即知者」。所谓「智显」者，即智之显现与体用，及智之所作与所示之境也。故曰『以智明了法』。所谓「知见」者，是依知觉见解为人标示而展开说法，谓「以智之体与智之显现拘显人者」。所谓「知见」者，即为正思维与邪思维而言，正思维者，是以利益下之知为识，邪思维者，是显现非利益之境。此非祛除无明烦恼的根本法门，实以无惑灭尽为本，然后谓无惑为根本，因本起无因，不着因故，无展开缘故，不依境缘而生，是此义也。故谓「正思维……此为要义」。

‘‘Jānato’’ti vatvā jānanañca anussavākārapaṭivitakkamattavasena na idhādhippetaṃ, atha kho rūpādi viya cakkhuviññāṇena yonisomanasikārāyonisomanasikāre paccakkhe katvā tesaṃ uppādavasena dassananti imamatthaṃ vibhāvetuṃ ‘‘passato’’ti vuttanti evaṃ vā ettha attho daṭṭhabbo. Aññatthāpi hi ‘‘evaṃ jānato evaṃ passato (itivu. 102), jānaṃ jānāti passaṃ passati (ma. ni. 1.203), evaṃ jānantā evaṃ passantā (ma. ni. 1.407), ajānataṃ apassata’’nti ca ādīsu ñāṇakiccassa sāmaññavisesadīpanavasenetaṃ padadvayaṃ āgatanti. Kecīti abhayagirivāsisārasamāsācariyā. Te hi ‘‘samādhinā jānato vipassanāya passato jānaṃ jānāti passaṃ passati, evaṃ jānanā samatho, passanā vipassanā’’ti ca ādinā papañcenti. Teti papañcā. Imasmiṃ attheti ‘‘jānato’’tiādinayappavatte imasmiṃ suttapadaatthe niddhāriyamāne. Na yujjanti jānanadassanānaṃ yonisomanasikārāyonisomanasikāravisayabhāvassa pāḷiyaṃ vuttattā.

说「知见」者，是谓知之再思量思惟，即非此义所先显，但须如色等与眼识摄持正思维与邪思维，依其生起而显见，方能说明「见者」义。以诸经中亦有「如此知，即如此见」（《长部》102）、「知即识，见即视」（《中部》1.203）、「如此知者，如此见者」（《中部》1.407）、「未知即不见」等句，乃阿波罗耆长者诠说知事之普遍指示，诸家皆以此为基础。彼等又言：「经由定中知，观中见，知即知，见即见，如此知则静，见则观。」此为过分散乱解说。于此义理中谓「知见」之类，实不合先述正邪思惟与正邪见境之说。

Āsavappahānaṃ āsavānaṃ accantappahānaṃ. So pana nesaṃ anuppādo sabbena sabbaṃ khīṇatā abhāvo evāti āha ‘‘āsavānaṃ accantakhayamasamuppādaṃkhīṇākāraṃ natthibhāva’’nti. Ujumaggānusārinoti kilesavaṅkassa kāyavaṅkādīnañca pahānena ujubhūte savipassane heṭṭhimamagge anussarantassa. Tadeva hissa sikkhanaṃ. Khayasmiṃ paṭhamaṃ ñāṇaṃ. Tato aññā anantarāti khayasaṅkhāte aggamagge tappariyāpannameva ñāṇaṃ paṭhamaṃ uppajjati , tadanantaraṃ pana aññaṃ arahattanti. Yadipi gāthāyaṃ ‘‘khayasmiṃ’’icceva vuttaṃ, samucchedavasena pana āsavehi khīṇotīti maggo khayoti vuccatīti āha ‘‘maggo āsavakkhayoti vutto’’ti. Samaṇoti samitapāpo adhippeto. So pana khīṇāsavo hotīti ‘‘āsavānaṃ khayā’’ti imassa phalapariyāyatā vuttā, nippariyāyena pana āsavakkhayo maggo, tena pattabbato phalaṃ. Eteneva nibbānassapi āsavakkhayabhāvo vuttoti veditabbo.

所谓断贪欲之污痴者，是无上断除一切烦恼。彼无因无缘，意谓断尽诸污痴，灭无有，故谓「一切异灭、彻底灭绝、无所有」。称为正道依止，无以乱钝，随顺正道安住。此即修习菩提净观之道。此为初识。于断灭之后，续生应生之阿拉汉果识，继之即有阿拉汉果证。虽此处以句「于断灭中」明示，其法极 Asampattehi (阿萨帕特) 义，即断灭于烦恼者也。正觉者断之业道谓之正道。称菩萨为清净者故曰「道名为断贪污」，是故其果曰无漏果，谓菩提果。

‘‘Jānato passato’’ti jānato eva passato evāti evamettha niyamo icchito, na aññathā visesābhāvato aniṭṭhasādhanato cāti tassa niyamassa phalaṃ dassetuṃ ‘‘no ajānato noapassato’’ti vuttanti āha ‘‘yo pana na jānāti na passati, tassa neva vadāmīti attho’’ti. Iminā dūrīkatāyonisomanasikāro idhādhippeto, yonisomanasikāro ca āsavakkhayassa ekantikakāraṇanti dasseti. Etenāti ‘‘no ajānato no apassato’’ti vacanena. Te paṭikkhittāti ke pana teti? ‘‘Bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti (dī. ni. 1.168; ma. ni. 2.228), ahetū apaccayā sattā visujjhantī’’ti (dī. ni. 1.168; ma. ni. 2.227) evamādivādā. Tesu hi keci abhijātisaṅkantimattena bhavasaṅkantimattena ca saṃsārasuddhiṃ paṭijānanti, aññe issarapajāpatikālādivasena, tayidaṃ sabbaṃ ‘‘saṃsārādīhī’’ti ettheva saṅgahitanti daṭṭhabbaṃ.

「知见」即「知即见」之义，此乃此处规矩所至，非他别差，或因缘不顺所致之不善果。为显其果实，谓「非未知，非不见」者，不知不见则不可称也。以此为区分正思维，表明正思维是断除污痴之唯因。复以「非未知非不见」言引彼论者，彼虽或因对生灭苦认为虚妄，或与迷执等执相合，然其于此生死纯净悉心正念不能奏效，故称「生死无明亦影」。

Purimena vā padadvayenāti ‘‘jānato, passato’’ti iminā padadvayena. Upāyo vutto ‘‘āsavakkhayassā’’ti adhikārato viññāyati. Imināti ‘‘no ajānato, no apassato’’ti iminā padadvayena. Anupāyo eva hi āsavānaṃ khayassa yadidaṃ yoniso ca ayoniso ca manasikārassa ajānanaṃ adassanañca, tena tathattāya appaṭipattito micchāpaṭipattito ca. Nanu ‘‘passato’’ti iminā ayonisomanasikāro yathā na uppajjati, evaṃ dassane adhippete purimeneva anupāyapaṭisedho vutto hotīti? Na hoti, ayonisomanasikārānuppādanassapi upāyabhāvato satibalena saṃvutacakkhundriyāditā viya sampajaññabaleneva niccādivasena abhūtajānanābhāvo hotīti. Tenāha ‘‘saṅkhepena…pe… hotī’’ti. Tattha saṅkhepenāti samāsena, anvayato byatirekato ca vitthāraṃ akatvāti attho. Ñāṇaṃ…pe… dassitaṃ hoti ‘‘jānato’’tiādinā ñāṇasseva gahitattā. Yadi evaṃ ‘‘svāyaṃ saṃvaro’’tiādi kathaṃ nīyatīti? Ñāṇassa padhānabhāvadassanatthaṃ evamayaṃ desanā katāti nāyaṃ doso, tathā aññatthāpi ‘‘ariyaṃ vo bhikkhave sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāra’’nti (ma. ni. 3.136) vitthāro.

或谓上述成对之语为「知见」，谓彼是断除染著之因，谓此为正思维，非正思维即无知不见而陷于邪见。然正见非见地之「不生正见」非彼。若「见」谓非生邪见者，则当无应起，何以声明其有？此即辛苦正见与邪见互生之理。以智慧力量集摄诸根，如觉知力，恒常无明之转灭，谓之「简略言之生起」等义。斯知之显现谓「知见」。倘若以「自制」等作用诠释，何以统一此义？故以此教学为佳。又如释迦牟尼经曰：「比库们，我当为汝说正定」，旁结合，可见释义详细。

Dabbajātikoti dabbarūpo. So hi drabyoti vuccati ‘‘drabyaṃ vinassati nādrabya’’ntiādīsu. Dabbajātiko vā sārasabhāvo, sāruppasīlācāroti attho. Yathāha ‘‘na kho dabba dabbā evaṃ nibbeṭhentī’’ti (pārā. 384, 391; cūḷava. 193). Vattasīse ṭhatvāti vattaṃ uttamaṅgaṃ, dhuraṃ vā katvā. Yo hi parisuddhājīvo kātuṃ ajānantānaṃ sabrahmacārīnaṃ, attano vā vātātapādipaṭibāhanatthaṃ chattādīni karoti, so vattasīse ṭhatvā karoti nāma. Padaṭṭhānaṃ na hotīti na vattabbā nāthakaraṇadhammabhāvena upanissayabhāvato. Vuttañhi ‘‘yāni tāni sabrahmacārīnaṃ uccāvacāni kiccakaraṇīyāni, tattha dakkho hotī’’tiādi (ma. ni. 1.497).

所谓「野兽之体」，谓其具体形质。所谓实物，即依「物质灭而无质」之理。所谓野兽之体者，谓动植物等本质，及其行为端正。比如曰：『无身体能如野兽般堕落』（《巴拉密经》384、391；《小部经》193）。所谓行持稳固，是谓立如车轴或棍棒。若有人虽不知，仍为教团奉献，护持伞盖衣物者，谓之行稳。其不宜为所立场，非事物实质所现，而为从属条件。经中说：「比库应知其上等修行言行所需，彼乃善知。」

Upāyamanasikāroti kusaladhammappavattiyā kāraṇabhūto manasikāro. Pathamanasikāroti tassā eva maggabhūto manasikāro. Aniccādīsu aniccantiādināti aniccadukkhaasubhaanattasabhāvesu dhammesu ‘‘aniccaṃ dukkhaṃ asubhaṃ anattā’’tiādinā eva nayena, aviparītasabhāvenāti attho. Saccānulomikena vāti saccābhisamayassa anulomavasena. Cittassa āvaṭṭanātiādinā āvaṭṭanāya paccayabhūtā tato purimuppannā manodvārikā kusalajavanappavatti phalavohārena tathā vuttā. Tassā hi vasena sā kusaluppattiyā upanissayo hoti. Āvajjanā hi bhavaṅgacittaṃ āvaṭṭayatīti āvaṭṭanā. Anu anu āvaṭṭetīti anvāvaṭṭanā. Bhavaṅgārammaṇato aññaṃ ābhujatīti ābhogo. Samannāharatīti samannāhāro. Tadevārammaṇaṃ attānaṃ anubandhitvā uppajjamānaṃ manasi karoti ṭhapetīti manasikāro. Ayaṃ vuccatīti ayaṃ upāyapathamanasikāralakkhaṇo yonisomanasikāro nāma vuccati, yassa vasena puggalo dukkhādīni saccāni āvajjituṃ sakkoti . Ayonisomanasikāre saccapaṭikūlenāti saccābhisamayassa ananulomavasena. Sesaṃ yonisomanasikāre vuttavipariyāyena veditabbaṃ.

「善法的发起心念」者，谓因善法的启动而产生的心念。所谓初心念者，即是该善道所生的心念。针对无常等法的性质谓「无常、苦、不净」等，即以『无常、苦、不净、无我』等法理常道相连，且不反转的性质为义。所谓顺从真实者，是正契合圣谛的顺行状态。心的『转绕』，因为具备条件而有因果相续，过去世的心门因莲花般的善行善果生长，也如教言所述。此心念的根本是该善法的起因。所谓转绕，即是使存在心持续环绕。反复转绕即为循环。转绕一缘的存在而有他心念之生起，谓此为缘。以此缘起心念，依其附着执持而作意心理活动，谓为用心。此即称「此善发起心念的标识」者，俗称明智的用心，藉此，众生能够洞察苦等真实而加以分别善取。反之，非明智用心则不契合真实，且不能见达真理。余下的非明智用心由下文逆义可知。

Yuttinti upapattisādhanayuttiṃ, hetunti attho. Tenevāha ‘‘yasmā’’tiādi. Etthāti ‘‘ayoniso bhikkhave…pe… pahīyantī’’ti etasmiṃ pāṭhe. Tatthāti vākyopaññāsanaṃ. Kasmā panettha ayamuddesaniddeso parivattoti codanaṃ sandhāyāha ‘‘yoniso’’tiādi. Tattha manasikārapadaṃ dvinnaṃ sādhāraṇanti adhippāyena ‘‘yoniso ayonisoti imehi tāva dvīhi padehī’’ti vuttaṃ. Yonisoti hi yonisomanasikāro, ayonisoti ca ayonisomanasikāro tattha anuvattanato vakkhamānattā ca. Satipi anatthuppattisāmaññe bhavādīsu puggalassa bahulisāmaññaṃ dassetvā taṃ parivattitvā visesadassanattaṃ nāvādi upamāttayaggahaṇaṃ daṭṭhabbaṃ. Cakkayantaṃ āhaṭaghaṭīyantanti vadanti.

「适当」乃指因缘结合之配合，谓产生成就之条件。因乃是缘起之义，故曰「因为，如此」等。于此处云「因为，不善法将被舍弃」等段，为该处经文。此处为语意解释。为何称之适当者？因此心念用语共有二类，以分类优势通说名之为「适当用心」与「不适当用心」二字。适当即是理智善巧之用心，不适当乃是迷惑颠倒之用心。顺理良知之见与逆理迷惑之见分别显现于众生不同的生命状态中，因缘所现之智慧亦殊殊且有分别，譬如新生般显然。如经文描绘，犹如轮转不停的轮轴说法。

Anuppannāti anibbattā. Ārammaṇavisesavasena tassa anuppatti veditabbā, na rūpārammaṇādiārammaṇasāmaññena, nāpi āsavavasena. Tenāha ‘‘ananubhūtapubbaṃ ārammaṇaṃ…pe… aññathā hi anamatagge saṃsāre anuppannā nāma āsavā na santī’’ti. Vatthunti saviññāṇakāviññāṇakappabhedaṃ āsavuppattikāraṇaṃ. Ārammaṇaṃ ārammaṇapaccayabhūtarūpādīni . Idāni āsavavasenapi anuppannapariyāyo labbhatīti dassetuṃ ‘‘anubhūtapubbepī’’tiādi vuttaṃ. Pakatisuddhiyāti pubbacariyato kilesadūrībhāvasiddhāya suddhipakatitāya. Pāḷiyā uddisanaṃ uddeso, atthakathanaṃ paripucchā. Ajjhayanaṃ pariyatti, cīvarasibbādi navakammaṃ, samathavipassanānuyogo yonisomanasikāro. Tādisenāti yādisena ‘‘manuññavatthū’’timanasikārādinā kāmāsavādayo sambhaveyyuṃ, tādisena. Āsavānaṃ vaḍḍhi nāma pariyuṭṭhānatibbatāya veditabbā, sā ca abhiṇhuppattiyā bahulīkāratoti te laddhāsevanā bahulabhāvaṃ pattā maddantā pharantā chādentā andhākāraṃ karontā aparāparaṃ uppajjamānā ekasantānanayena ‘‘uppannā pavaḍḍhantī’’ti vuccanti. Tena vuttaṃ ‘‘punappunaṃ uppajjamānā uppannā pavaḍḍhantīti vuccantī’’ti. Ito aññathāti ito aparāparuppannānaṃ ekattaggahaṇato aññathā vaḍḍhi nāma natthi khaṇikabhāvato.

「未生」者，谓未发起而未伏灭之状态。此应依其所依缘之品性区别而知，非以色等缘相之平常，而非以染污之缘分。故曰「未曾经历之初缘……确实于无尽轮回中谓为未生，因染污不可得」等。所谓基础，指识与色识之差别，是染污生成之缘。缘起即由缘所生之相续等。此处又以谕示，即使由染污缘起亦得称未生。所谓净净，是长期离弃烦恼所获之清净功德。巴利语称作「教说、义理阐发、广释」。并由学义平衡修习止观等，表现为明智之善巧用心。然彼即释此，即以众生如常可乐着之境缘刺激而烦恼萌生，故谓之„如此‟。染污增盛即名为烦恼产生之普遍。烦恼繁盛者常以放逸放射之态相互产生，迷暗彼此，产生互相增长之恶果，如实所称。故谓「烦恼反复增长不已」。后文提及此处的区别为不同时间层次之起灭变化，故无瞬时之状态。

So ca jānātīti dhammuddhaccaviggahābhāvamāha. Kārakassevāti yuttayogasseva. Yassa panātiādinā anuddesikaṃ katvā vuttamatthaṃ purātanassa purisātisayassa paṭipattidassanena pākaṭataraṃ kātuṃ ‘‘maṇḍalārāmavāsīmahātissabhūtattherassa viyā’’tiādi vuttaṃ. Tañhi sabrahmacārīnaṃ āyatiṃ tathāpaṭipattikāraṇaṃ hoti, yato edisaṃ vatthu vuccati. Tasmiṃ yevāti maṇḍalārāmeyeva. Ācariyaṃ āpucchitvāti attano uddesācariyaṃ kammaṭṭhānaggahaṇatthaṃ gantuṃ āpucchitvā. Ācariyaṃ vanditvāti kammaṭṭhānadāyakaṃ mahārakkhitattheraṃ vanditvā. Uddesamagganti yathāāraddhaṃ uddesapabandhaṃ. Tadā kira mukhapāṭheneva bahū ekajjhaṃ uddisāpetvā manosajjhāyavasena dhammaṃ sajjhāyanti. Tatthāyaṃ thero paññavantatāya uddesaṃ gaṇhantānaṃ bhikkhūnaṃ dhorayho, so ‘‘idānāhaṃ anāgāmī, kiṃ mayhaṃ uddesenā’’ti saṅkocaṃ anāpajjitvā dutiyadivase uddesakāle ācariyaṃ upasaṅkami. ‘‘Uppannā pahīyantī’’ti ettha uppannasadisā ‘‘uppannā’’ti vuttā, na paccuppannā. Na hi paccuppannesu āsavesu maggena pahānaṃ sambhavatīti āha ‘‘ye pana…pe… natthī’’ti. Vattamānuppannā khaṇattayasamaṅgino. Tesaṃ paṭipattiyā pahānaṃ natthi uppajjanārahānaṃ paccayaghātena anuppādanameva tāya pahānanti.

「彼已知」，谓因断除烦恼讲解真谛之确实存在。谓「因缘结合」，即缘起。因止语之义，如『因何为因』等。故曰「因何，因何」等文。这里语义解说。何以此处说是教义重复？谓指出「为何称之明智，因其对用心之二重性质分别说」：「明智」与「非明智」即二字也。至于教义解释，谓心所用语有双重通说，故谓「明智与非明智用心由此二字表示」。顺理良知与逆理迷惑之说明亦属其中。因理论上圣人多现世间故依对比考察出特别见解，并以新颖比喻启发。如「轮转不停」形象表达。

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16. Yadi evaṃ dutiyapadaṃ kimatthiyanti? Padadvayaggahaṇaṃ āsavānaṃ uppannānuppannabhāvasambhavadassanatthañceva pahāyakavibhāgena pahātabbavibhāgadassanatthañca. Tenāha ‘‘idameva padaṃ gahetvā’’ti. Aññampīti ñāṇato aññampi satisaṃvarādiṃ. Dassanāti idaṃ hetumhi nissakkavacananti dassanenāti hetumhi karaṇavacanena tadatthaṃ vivarati. Esa nayoti tamevatthaṃ atidisati. Dassanenāti sotāpattimaggena. So hi paṭhamaṃ nibbānadassanato ‘‘dassana’’nti vuccati. Yadipi taṃ gotrabhu paṭhamataraṃ passati, disvā pana kattabbakiccassa kilesappahānassa akaraṇato na taṃ dassananti vuccati. Āvajjanaṭṭhāniyañhi taṃ ñāṇaṃ maggassa, nibbānārammaṇattasāmaññena cetaṃ vuttaṃ, na nibbānapaṭivijjhanena, tasmā dhammacakkhu punappunaṃ nibbattanena bhāvanaṃ appattaṃ dassanaṃ nāma, dhammacakkhuñca pariññādikiccakaraṇavasena catusaccadhammadassanaṃ tadabhisamayoti nutthettha gotrabhussa dassanabhāvappatti . Ayañca vicāro parato aṭṭhakathāyameva (ma. ni. aṭṭha. 1.22) āgamissati. Sabbatthāti ‘‘saṃvarā pahātabbā’’tiādīsu. Saṃvarāti saṃvarena, ‘‘saṃvaro’’ti cettha satisaṃvaro veditabbo. Paṭisevati etenāti paṭisevanaṃ, paccayesu idamatthikatāñāṇaṃ. Adhivāseti khamati etāyāti adhivāsanā, sītādīnaṃ khamanākārena pavatto adoso, tappadhānā vā cattāro kusalakkhandhā. Parivajjeti etenāti parivajjanaṃ, vāḷamigādīnaṃ pariharaṇavasena pavattā cetanā, tathāpavattā vā cattāro kusalakkhandhā. Kāmavitakkādike vinodeti vitudati etenāti vinodanaṃ, kusalavīriyaṃ. Paṭhamamaggena diṭṭhe catusaccadhamme bhāvanāvasena uppajjanato bhāvanā, sesamaggattayaṃ. Na hi taṃ adiṭṭhapubbaṃ kiñci passati, evaṃ dassanādīnaṃ vacanattho veditabbo.

十六、若问次第之字有何意思？谓取决于二字所归之境，由烦恼是否产生、烦恼起灭等现象，说明断烦恼应当舍弃及分解之义，且由此说明。故云「正取此字」等。所谓“异者”，是指识解产生他法之人、愿修正隐、守护等。所谓“现显”，谓据因缘说之义。此处“现显”，即以初证涅槃为依归之见，谓“见解”为之称。尽管有些世俗先知见度，但因无除烦恼之实践，不能称“现显”。转绕情境之识所起之知，是摄正道之眼，非涅槃所见，故有此别。因之慧眼需反覆成长，故谓涅槃之现显需修多次。故涅槃眼是指有了解切实四圣谛之功德。此见解来自研究论书而彰扬。所谓诸应当舍弃，即戒守。戒之守护，即正念戒惰。依止而持。包容，谓宽容酷热等诸不善境。除障，谓驱邪外境。解除贪念烦恼，谓远离欲念等五根负面。以初次行道修习四圣谛而生之功德，作为诸圣道之终极成就。非初未显通，则应知此言义。

Dassanāpahātabbaāsavavaṇṇanā应以见断之漏义注

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17. Kusalākusaladhammehi ālambiyamānāpi ārammaṇadhammā āvajjanamukheneva tabbhāvaṃ gacchantīti dassento ‘‘manasikaraṇīye’’ti padassa ‘‘āvajjitabbe’’ti atthamāha. Hitasukhāvahabhāvena manasikaraṇaṃ arahantīti manasikaraṇīyā, tappaṭipakkhato amanasikaraṇīyāti āha ‘‘amanasikaraṇīyeti tabbiparīte’’ti. Sesapadesūti ‘‘manasikaraṇīye dhamme appajānanto’’tiādīsu. Yasmā kusaladhammesupi subhasukhaniccādivasena manasikāro assādanādihetutāya sāvajjo ahitadukkhāvaho akusaladhammesupi aniccādivasena manasikāro nibbidādihetutāya anavajjo hitasukhāvaho, tasmā ‘‘dhammato niyamo natthī’’ti vatvā ‘‘ākārato pana atthī’’ti āha.

十七、谓与善不善法相依的所缘法，若起必转相反刺激生起激动，即为应当回避的离断之心念者，故称为“应弃用心”。正趣涅槃净乐庄严之念，即所谓应当生起用心。反之谓非应生用心。余文用以表示明辨此二者。因善法者本质为无常、苦、乐、净等特性，因而用心诸由感受而起之缘起能生善不善相对应而不违背法则。故曰「法无违」，又言「实相被生而形态存在」。

Vā-saddo yebhuyyena ‘‘mamaṃ vā hi bhikkhave (dī. ni. 1.5, 6), devo vā bhavissāmi devaññataro vā’’tiādīsu (ma. ni. 1.186; ma. ni. 2.79, 80) vikappattho diṭṭho, na samuccayatthoti tattha samuccayatthe payogaṃ dassetuṃ ‘‘yathā’’tiādi vuttaṃ. Evañca katvā samuccayatthadīpakaṃ panetaṃ suttapadaṃ samudāhaṭaṃ.

此处所说的“我必定成为天神”之类语句（引自《长部尼柯耶》第1卷第5节，第6节；《中部尼柯耶》第1卷第186节，第2卷第79、80节），是经文中常见的改变说法，称为“变说”。但这并不是累积目的，所以经中为了表明这类用法，特以“如是”一词示例。如此处理后，便以此为例，托以点明“累积”的义理，从而成为所举经句的范例。

Kāmāsavoti pañcakāmaguṇasaṅkhāte kāme āsavo kāmāsavo. Tenāha ‘‘pañcakāmaguṇiko rāgo’’ti. Bhavāsavaṃ pana ṭhapetvā sabbo lobho kāmāsavoti yuttaṃ siyā. Rūpārūpabhaveti kammupapattibhedato duvidhepi rūpārūpabhave chandarāgo. Jhānanikantīti jhānassādo. ‘‘Sundaramidaṃ ṭhānaṃ niccaṃ dhuva’’ntiādinā assādentassa uppajjamāno sassatucchedadiṭṭhisahagato rāgo bhave āsavoti bhavāsavo. Evanti sabbadiṭṭhīnaṃ sassatucchedadiṭṭhisaṅgahato bhavāsaveneva diṭṭhāsavo gahito taṃsahagatarāgatāyāti adhippāyo. Apare pana ‘‘diṭṭhāsavo avijjāsavena ca saṅgahito’’ti vadanti. Ettha ca ‘‘bhavāsavo catūsu diṭṭhigatavippayuttalobhasahagatacittuppādesu uppajjatī’’ti (dha. sa. 1465) vacanato diṭṭhisampayuttarāgassa bhavāsavabhāvo vicāretabbo, atha ‘‘kāmasahagatā saññāmanasikārā’’tiādīsu (saṃ. ni. 4.332) viya ārammaṇakaraṇattho sahagatattho, evaṃ sati bhavāsave diṭṭhāsavassa samodhānagamanaṃ kataṃ na siyā. Na hi tampayogatabbhāvādike asati taṃsaṅgaho yutto, tasmā yathāvuttapāḷiṃ anusārena diṭṭhigatasampayuttalobhopi kāmāsavoti yuttaṃ siyā. Diṭṭhadhammikasamparāyikadukkhānañhi kāraṇabhūtā kāmāsavādayopi dvidhā vuttā.

所谓“欲渴”是指五种欲乐之性质聚合生成的贪欲束，也称“欲贪束”。因此有言“拥有五种欲乐性质的贪爱”。然后说“有生烦恼”之中，虽以贪欲为主，但的确全是贪欲，即称欲贪束。至于色界及无色界之生，是因业力现行不同，因而二种色界无色界爱欲生起之分别。所谓“禅乐缠续”，意指由禅境所生的乐受，诸如“此处美妙，常恒真实”等诸感观而起，生成起无断灭见相，成为爱欲的生起，名为“生烦恼”，即生命烦恼。如此一切见相心相连缠续所生的生烦恼，被称为见见烦恼，此为其基本理论。另有云“见烦恼与无明烦恼相互依连”，此处涉及“生烦恼生于这四种见相不和谐的贪爱心生起”，故结合有关经句（《法句经注》第1465句）而论生烦恼，该文中生烦恼的性质应当深入思考。所谓“欲爱相应的分别识与念觉”等（《论集尼柯耶》第4卷第332节）等，则为趣向与相续，因而对念存在的生烦恼与见烦恼不起解脱之路。因为若无这等约束存在，心之约束不成立，所以依本经文实义，见相连缠的爱也可称为欲烦恼。由于与见相相联的贪爱及烦恼二者的相依关系，对见烦恼的深入思惟也有必要。又论至于欲爱烦恼的本质是分别两类：与见相相连的欲烦恼以及不与见相相连的。此经文本以五种欲乐性质的贪爱来简化欲烦恼名，为使烦恼之义明了而行如此说法，因而见见烦恼本质虽多而割舍统一，故以如此教理称赞。

Abhidhamme (dha. sa. 1103) ca kāmāsavaniddese ‘‘kāmesūti kāmarāgadiṭṭhirāgādīnaṃ ārammaṇabhūtesu tebhūmakesu vatthukāmesū’’ti attho sambhavati. Tattha hi uppajjamānā sā taṇhā sabbāpi na kāmacchandādināmaṃ na labhatīti. Yadi pana lobho kāmāsavabhavāsavavinimuttopi siyā, so yadā diṭṭhigatavippayuttesu cittesu uppajjati, tadā tena sampayutto avijjāsavo āsavavippayuttoti domanassavicikicchuddhaccasampayuttassa viya tassapi āsavavippayuttatā vattabbā siyā ‘‘catūsu diṭṭhigatavippayuttalobhasahagatacittuppādesu uppanno moho siyā āsavasampayutto, siyā āsavavippayutto’’ti. ‘‘Kāmāsavo aṭṭhasu lobhasahagatacittuppādesu uppajjatī’ti (dha. sa. 1465), ‘‘kāmāsavaṃ paṭicca diṭṭhāsavo avijjāsavo’’ti (paṭṭhā. 3.3.109) ca vacanato diṭṭhisahagatarāgo kāmāsavo na hotīti na sakkā vattuṃ. Kiñca abhijjhākāmarāgānaṃ viseso āsavadvayaekāsavabhāvo siyā, na abhijjhāya ca noāsavabhāvoti noāsavalobhassa sabbhāvo vicāretabbo. Na hi atthi abhidhamme ‘‘āsavo ca noāsavo ca dhammā āsavassa dhammassa āsavassa ca noāsavassa ca dhammassa hetupaccayo’’ti (paṭṭhā. 3.3.16-17) sattamo navamo ca pañho. Gaṇanāyañca ‘‘hetuyā sattā’’ti (paṭṭhā. 3.3.40) vuttaṃ, no ‘‘navā’’ti. Diṭṭhisampayutte pana lobhe noāsave vijjamāne sattamanavamāpi pañhā vissajjanaṃ labheyyuṃ, gaṇanāya ca ‘‘hetuyā navā’’ti vattabbaṃ siyā, na pana vuttaṃ. Diṭṭhivippayutte ca lobhe noāsave vijjamāne vattabbaṃ vuttameva. Yasmā pana suttantadesanā nāma pariyāyakathā, na abhidhammadesanā viya nippariyāyakathā, tasmā balavakāmarāgasseva kāmāsavaṃ dassetuṃ ‘‘kāmāsavoti pañcakāmaguṇiko rāgo’’ti vuttaṃ, tathā bhavābhinandananti.

在阿毗达摩（以《法句经注》1103文为据）中，对欲烦恼的说明是说：“欲即是对欲界之爱贪与见解之爱贪等生起于三界诸贪欲之境界中之对色欲之对象的执著。”此处指出生起的渴爱并非皆以欲染的名称显现。若贪为欲烦恼者，即使它是在与见相相连的心中生起，亦是烦恼相连的一类，称之为“见相连生烦恼”；反之若与无明烦恼相连则为烦恼相去，名为“烦恼相解脱”，是似乎离苦之外心境。《法句经注》第1465句云：“欲烦恼生于含有见相不和谐贪心生成之四种心法。”《巴利文集》第3卷109页亦述：“欲烦恼伴随见烦恼及无明烦恼生起”，此可视为欲烦恼非单独存在而是复杂呈现。欲贪与贪爱之中存在些许不同，不能简单称为爱欲烦恼全部。又观察阿毗达摩中并未说“烦恼与非烦恼均取决于烦恼法”，这是第七、第九个疑难。又经文中表述数目为“七因缘”，非“九”。在见相与不和谐贪爱共存时，若知无明非烦恼时，仍能获得智慧，数目的表述应依此说法。总之，圣教不直接讲非烦恼为烦恼因果，故以五种欲乐贪爱简称欲烦恼，亦如所说应如是称赞。

Sāmaññena bhavāsavo diṭṭhāsavaṃ antogadhaṃ katvā idha tayo eva āsavā vuttāti tassa tadantogadhataṃ dassetuṃ ‘‘evaṃ diṭṭhāsavo’’tiādi vuttaṃ. Tathā hi vakkhati bhavāsavassa animittavimokkhapaṭipakkhataṃ. Catūsu saccesu aññāṇanti idaṃ suttantanayaṃ nissāya vuttaṃ. Suttantasaṃvaṇṇanā hesāti, tadantogadhattā vā pubbantādīnaṃ. Yathā atthato kāmāsavādayo vavatthāpitā, tathā nesaṃ uppādavaḍḍhiyo dassento ‘‘kāmaguṇe’’tiādimāha. Assādato manasikarototi ‘‘subhasukhā’’tiādinā assādanavasena manasi karontassa. Catuvipallāsapadaṭṭhānabhāvenāti subhasaññādīnaṃ vatthubhāvena. Vuttanayapaccanīkatoti ‘‘kāmā nāmete aniccā dukkhā vipariṇāmadhammā’’tiādinā kāmaguṇesu ādīnavadassanapubbakanekkhammapaṭipattiyā chandarāgaṃ vikkhambhayato samucchindantassa ca anuppanno ca kāmāsavo na uppajjati, uppanno ca pahīyati. Tathā mahaggatadhammesu ceva sakalatebhūmakadhammesu ca ādīnavadassanapubbakaaniccādimanasikāravasena nissaraṇapaṭipattiyā anuppannā ca bhavāsavaavijjāsavā na uppajjanti, uppannā ca pahīyantīti evaṃ taṇhāpakkhe vuttassa nayassa paṭipakkhato sukkapakkhe vitthāro veditabbo.

综说中生烦恼对见相烦恼发掘内涵，称曰“如此见烦恼”等言，是为进一步指出烦恼内涵（此为所谓经文本描述）。有关烦恼内涵与其根本之先行法《前序部》已有解说。正如欲烦恼等详尽阐释其根本现象一样，亦揭示欲烦恼的生起、增盛、消减过程，譬喻为“欲质”。“感受所缘”即指此欲烦恼作用的基础，以“美、乐”等感受所缘为例。当由正念对其察觉时诸妄见便无所依托，因缘具备而现起烦恼的各种倒错心态。如此，相续性狭义称作“言语法”。所谓“言语法因前制成”的意指“欲本质”可能有倒错、变化、无常、痛苦等实相之洞察，从而引导远离贪欲，令欲烦恼不得生起。已经生起者亦能令其消除。此类原理亦适用于大乘学说中一切类法及具有一切性质事法，在其无常、苦性质等觉知前面，若能采取舍断修持之法，欲烦恼及无明烦恼即不生亦得灭。故此于烦恼之反面或暂时解脱面有深入研习。对此断与修持之法，须当细致辨察与明辨。

Tayo evāti abhidhamme viya ‘‘cattāro’’ti avatvā kasmā tayo eva āsavā idha imissaṃ dassanāpahātabbakathāyaṃ vuttā? Tattha kāmāsavassa taṇhāpaṇidhibhāvato appaṇihitavimokkhapaṭipakkhatā veditabbā. Bhavesu niccaggāhānusārato yebhuyyato bhavarāgasampattito bhavāsavassa animittavimokkhapaṭipakkhatā, bhavadiṭṭhiyā pana bhavāsavabhāve vattabbameva natthi, anattasaññāya ñāṇānubhāvasiddhito avijjāsavassa suññatavimokkhapaṭipakkhatā. Etthāti etissaṃ āsavakathāyaṃ. Vaṇṇitanti kathitaṃ. Abhedatoti sāmaññato.

如阿毗达摩文本所说，所谓“三者”者，即何以说只有三种烦恼，在本论述放弃烦恼中，何以只提三种？在此当辨析欲烦恼因欲缘起的执着不坚定，致使解脱的相对减少之故。所谓因生命界中常有对生爱着之缘，故欲烦恼在生命界中不易消除；而生见烦恼无因缘障碍故相对易于解除；无明烦恼因无我见习得智光又得灭之道故易除。故此处欲烦恼、见烦恼与无明烦恼三者的区别之道理，可谓呈现完整论理。如是述说烦恼分类，平等地说明了其各自的性质和破除之门径。

§18

18.Kāmāsavādīnanti manussalokadevalokagamanīyānaṃ kāmāsavādīnaṃ. Nirayādigamanīyā pana kāmāsavādayo ‘‘dassanā pahātabbe āsave’’ti ettheva samāruḷhā. Atha vā yadaggena so puggalodassanāpahātabbānaṃ āsavānaṃ adhiṭṭhānaṃ, tadaggena kāmāsavādīnampi adhiṭṭhānaṃ. Na hi samaññābhedena vatthubhedo atthīti dassetuṃ ‘‘ettāvatā’’tiādi vuttaṃ. Tenevāha ‘‘sāmaññato vuttāna’’nti. Kasmā panettha dassanāpahātabbesu āsavesu dassetabbesu ‘‘ahosiṃ nu kho aha’’ntiādinā vicikicchā dassitāti āha ‘‘vicikicchāsīsena cetthā’’tiādi. Evanti yathā soḷasavatthukā vicikicchā uppajjati, evaṃ ayonisomanasikāroti.

所谓“欲烦恼等”者，是指往生人世、天界皆需经历的欲烦恼众。至于地狱界及下界诸趣所往，则欲烦恼等为“须当舍弃之烦恼”，此义在本故相当清楚。进一步说，若以前因为因缘临终决定者，则诸欲烦恼亦随之为决定。如本处所说勿以所有烦恼异同分野，而应以此为界限而阐明。因此此处称为“概言之”。何以就此要显示烦恼舍弃的理由，有因“是否我”等疑惑而生起故，故说“由于疑惑心故”。正如十六种性相中的疑惑由无智妄念生起，欲烦恼等亦是由不正思维所萌发之不善念相，这是谬误思维的根本。

Vijjamānataṃ avijjamānatañcāti (saṃ. ni. ṭī. 2.2.20) sassatāsaṅkaṃ nissāya ‘‘ahosiṃ nu kho ahamatītamaddhāna’’nti atīte attano vijjamānataṃ, adhiccasamuppattiāsaṅkaṃ nissāya ‘‘yato pabhuti ahaṃ, tato pubbe na nu kho ahosi’’nti atīte attano avijjamānatañca kaṅkhati. Kasmā? Vicikicchāya ākāradvayāvalambanato. Tassā pana atītavatthutāya gahitattā sassatādhiccasamuppattiākāranissayatā dassitā. Evaṃ āsappanaparisappanāpavattikaṃ katthacipi appaṭivattihetubhūtaṃ vicikicchaṃ kasmā uppādetīti na codetabbametanti dassento āha ‘‘kiṃ kāraṇanti na vattabba’’nti. Sveva puthujjanabhāvo eva. Yadi evaṃ tassa ayonisomanasikāreneva bhavitabbanti āpannanti āha ‘‘nanu ca puthujjanopi yoniso manasi karotī’’ti. Tatthāti yonisomanasikaraṇe.

所谓“现有与未来未有”，依《增支部·调释二》第二章第二十节，凭借对于永恒的思虑而生起“我真的存在于过去吗？”这属于过去自我的既有知识；又凭借对临时现起的依凭而起“既然我现在存在，难道过去没有吗？”这属于对过去自我未来未有的疑惑。为何生此疑惑？因为对疑惑产生的二重形式相依而起。然而，因深执过去事物的真实不变以及对永恒与现起间相互依凭的执着，显示了这一现象。如此，有关生灭反复的疑惑生起，且没有任何实际反对的原因，应不被提出疑问。因这正是凡夫的本性所致。若说只因其无智不善思惟才会如此，又有解释说“难道凡夫不善加思惟乎？”此处所指即为殊胜正思惟。

Jātiliṅgūpapattiyoti khattiyabrāhmaṇādijātiṃ gahaṭṭhapabbajitādiliṅgaṃ devamanussādiupapattiñca. Nissāyāti upādāya.

所谓“出生种姓的标志”，指的是诸婆罗门、刹帝利等种姓以及家族、出家等标记，乃至诸天人、凡人等的出生依凭而生。

Tasmiṃ kāle sattānaṃ majjhimappamāṇaṃ, tena yutto pamāṇiko, tadabhāvato, tato atītabhāvato vā appamāṇiko veditabbo. Kecīti sārasamāsācariyā. Te hi ‘‘kathaṃ nu khoti issarena vā brahmunā vā pubbakatena vā ahetuto vā nibbattoti cintetī’’ti āhu. Tena vuttaṃ ‘‘hetuto kaṅkhatīti vadantī’’ti. Ahetuto nibbattikaṅkhāpi hi hetuparāmasanamevāti.

当时众生多数处于中等程度，有所依止的为中等，有所不依止的与过去消失的则为少数。这是一则普遍的总体说明。为何？因为他们想：“这究竟是由伊萨拉或梵天所为，还是先前没有缘由的自然起生呢？”于是就说“谓之疑因”，连无因自然生起的疑惑，实际上也是对因果理的探索。

Paramparanti pubbāparappavattiṃ. Addhānanti kālādhivacanaṃ, tañca bhummatthe upayogavacanaṃ daṭṭhabbaṃ.

所谓世代承续，是前世与后世的循环。所谓“时”，是时间的名称，应理解其为在土地（世界）中的应用。

Vijjamānataṃ avijjamānatañcāti sassatāsaṅkaṃ nissāya ‘‘bhavissāmi nu kho ahamanāgatamaddhāna’’nti anāgate attano vijjamānataṃ, ucchedāsaṅkaṃ nissāya ‘‘yasmiñca attabhāve ahaṃ, tato paraṃ na nu kho bhavissāmī’’ti anāgate attano avijjamānatañca kaṅkhatīti heṭṭhā vuttanayena yojetabbaṃ.

所谓“现有与未来未有”，因对永恒的思虑而起“我未来真会存在吗？”即对未来自我的既有知识；因对消灭的依凭而起“我既存时，难道将不会有未来吗？”即对未来自我未来未有的疑惑。下面需结合前述说法加以理解。

Paccuppannamaddhānanti addhāpaccuppannassa idhādhippetattā ‘‘paṭisandhiṃ ādiṃ katvā’’tiādi vuttaṃ. ‘‘Idaṃ kathaṃ idaṃ katha’’nti pavattanato kathaṃkathā, vicikicchā, sā assa atthīti kathaṃkathīti āha ‘‘vicikiccho hotī’’ti. Kā ettha cintā, ummattako viya hi bālaputhujjanoti paṭikacceva vuttanti adhippāyo. Taṃ mahāmātāya puttaṃ. Muṇḍesunti muṇḍena anicchantaṃ jāgaraṇakāle na sakkāti suttaṃ muṇḍesuṃ kuladhammatāya yathā taṃ ekacce kulatāpasā, rājabhayenāti ca vadanti.

所谓当前时，指当下现时，因为直接在此处的主导关系而说“完成续缘始端”等。因活动的持续反复而生起种种议论及疑惑，因其有利他而称为“疑惑者”。这里的思想为何？如疯癫的愚顽凡夫，是为对立的观点，这是大母对其子观念的表达。所谓剃度者，指那些违背家规、半夜不打扫剃头的人，皆因恐惧王法而受到训诫的情况。

Sītibhūtanti idaṃ madhurakabhāvappattiyā kāraṇavacanaṃ. ‘‘Setibhūta’’ntipi pāṭho, udake ciraṭṭhānena setabhāvaṃ pattanti attho.

寒冷状态者，此语因甜美香气的产生而比喻之。‘Setibhūta’为一种通假读，指水因长时间停留而获得清澈清净的性质。

Attano khattiyabhāvaṃ kaṅkhati kaṇṇo viya sūtaputtasaññī. Jātiyā vibhāviyamānāya ‘‘aha’’nti tassa attano parāmasanaṃ sandhāyāha ‘‘evañhi siyā kaṅkhā’’ti. Manussāpi ca rājāno viyāti manussāpi keci ekacce rājāno viyāti adhippāyo.

耳朵如同怀疑自己出身的贵族之子一般怀疑自身的贵族身份。出生难以确定时，‘我’作为对自身的称呼便产生了怀疑，因此说‘或许如此怀疑也成立’。人间的国王亦复如是，有些人被视为王者，有些人不过是领主罢了。

Vuttanayameva ‘‘saṇṭhānākāraṃ nissāyā’’tiādinā. Etthāti ‘‘kathaṃ nu khosmī’’ti pade. Abbhantare jīvoti paraparikappitaṃ antarattānaṃ vadati. Soḷasaṃsādīnanti ādi-saddena sarīra-parimāṇa-parimaṇḍala-aṅguṭṭhayavaparamāṇu-parimāṇatādike saṅgaṇhāti.

这里引用所说“依靠聚合形态”等句，‘在此’，是指‘我’的存在或生命体的内部构成。‘Jīvoti’涵盖此生命内部受制于他因而延续存在的含义。‘Soḷasaṃsādi’等序数词以开头，表示从宏观到微观的身体尺度范围，从细胞、分子、原子，乃至更微细的最小单元，皆被纳入考量。

‘‘Sattapaññatti jīvavisayā’’ti diṭṭhigatikānaṃ matimattaṃ, paramatthato pana sā attabhāvavisayāvāti āha ‘‘attabhāvassa āgatigatiṭṭhāna’’nti, yatāyaṃ āgato, yattha ca gamissati, taṃ ṭhānanti attho.

所谓‘七十九种生命客体’，是指各种不同见解者的见解层次；但从终极真理来说，此处指的是自我存在的客体，故称为‘自我状态的起止之处’，亦即自我所来之处及将往之所。

§19

19.Yathā ayaṃ vicikicchā uppajjatīti ayaṃ vuttappabhedā vicikicchā yathā uppajjati, evaṃ ayoniso manasikaroto. Etena vicikicchāya attābhinivesasannissayatamāha. Yathā hi vicikicchā attābhinivesaṃ nissāya pavattati, yato sā sassatādhiccasamuppattisassatucchedākārāvalambinī vuttā, evaṃ attābhinivesopi taṃ nissāya pavattati ‘‘ahosiṃ nu kho aha’’ntiādinā antogadhāhaṃkārassa kathaṃkathibhāvassa attaggāhasannissayabhāvato. Tenevāha ‘‘savicikicchassa ayonisomanasikārassa thāmagatattā’’ti. Vikappatthoti aniyamattho. ‘‘Aññatarā diṭṭhi uppajjatī’’ti hi vuttaṃ. Suṭṭhu daḷhabhāvenāti abhinivesassa ativiya thāmagatabhāvena. Tattha tatthāti tasmiṃ bhave. Paccuppannamevāti avadhāraṇena anāgate atthibhāvaṃ nivatteti, na atīte tatthapi sati atthitāya ucchedaggāhassa sabbhāvato. Atīte eva natthi, na anāgatepīti adhippāyo.

19.关于‘疑惑的生起’，此为论述中所说疑惑之生法，乃由于人心不善思维所致。由此，疑惑成为依托自我执着的根基。正如疑惑生于依赖自我执着，正如经典指其依赖常存、死后仍有生死循环之见，疑惑亦由此生起。以‘我是否存在’为题，内心自疑自怨，反复纠缠于自我之执着产物，乃致疑惑不断。故文中云‘疑惑的由此不善思维之所依究竟状态’。此处的“偏差”指意义不明。‘某种见解生起’已明白记载。‘根深柢固’者，指执着十分坚牢。‘此处此时’即指生命状态。‘前生后世’意谓对未来生活的怀疑由记忆里的消失或未来的产生构成，非指过去存在于此的常有性。此即所谓反对生命连续性观念的主张。

Saññākkhandhasīsenāti saññākkhandhapamukhena, saññākkhandhaṃ pamukhaṃ katvāti attho. Khandheti pañcapi khandhe. Attāti gahetvāti ‘‘sañjānanasabhāvo me attā’’ti abhinivissa. Pakāsetabbaṃ vatthuṃ viya, attānampi pakāsento padīpo viya, sañjānitabbaṃ nīlādiārammaṇaṃ viya attānampi sañjānātīti evaṃdiṭṭhitopi diṭṭhigatito hotīti vuttaṃ ‘‘attanāva attānaṃ sañjānāmī’’ti. Svāyamattho saññaṃ tadaññataradhamme ca ‘‘attā anattā’’ti ca gahaṇavasena hotīti vuttaṃ ‘‘saññākkhandhasīsenā’’tiādi. Ettha ca khandhavinimutto attāti gaṇhato sassatadiṭṭhi, khandhaṃ pana ‘‘attā’’ti gaṇhato ucchedadiṭṭhīti āha ‘‘sabbāpi sassatucchedadiṭṭhiyovā’’ti.

此云‘受阴之首’，乃指以受阴为首事。‘受阴为首’意谓以受阴为主体。五蕴中之‘蕴’。'我'意为‘我觉知众生之本性’。如同照明的灯火将事物显露，我亦使‘青色类诸色之境界’等得以识别，故此乃知己。此等见解乃属见解系说：“我以我为自我觉知。”自身之真实义，与某些法之真实自性，固执持有“我”和“非我”的深根见解，常存不灭见解，视受阴为“我”；若视蕴为“我”，则为断灭见解，此称之为“全部为常断见解”。

Abhinivesākārāti vipariyesākārā. Vadatīti iminā kārakavedakasattānaṃ hitasukhāvabodhanasamatthataṃ attano dīpeti. Tenāha ‘‘vacīkammassa kārako’’ti. Vedetīti vediyo, vediyova vedeyyo. Īdisānañhi padānaṃ bahulā kattusādhanataṃ saddasatthavidū maññanti. Uppādavato ekanteneva vayo icchitabbo, sati ca udayabbayatte neva niccatāti ‘‘nicco’’ti vadantassa adhippāyaṃ vivaranto āha ‘‘uppādavayarahito’’ti. Sārabhūtoti niccatāya eva sārabhāvo. Sabbakālikoti sabbasmiṃ kāle vijjamāno. Pakatibhāvanti sabhāvabhūtaṃ pakatiṃ, ‘‘vado’’tiādinā vā vuttaṃ pakatisaṅkhātaṃ sabhāvaṃ. Sassatisamanti sassatiyā samaṃ sassatisamaṃ, thāvaraṃ niccakālanti attho. Tatheva ṭhassatīti yenākārena pubbe aṭṭhāsi, etarahi tiṭṭhati, tatheva tenākārena anāgatepi ṭhassatīti attho.

由依恋所构成的形态便是相反的形态。所谓“说”，此处用以显示作为动作者的诸有情形自明其利益与安乐之义理。因此称之为“言语的活动因”。“知”者，即“知觉者”，其确实可知。众多词汇均被广泛用作表达辞令之目的，以为辞理专家所认知。因起之事当专注于一者，且念行于生灭变异，绝非恒常；对此称恒常者，是为概念上的统摄主张，予以解说者说此为“无生灭”。“实质”即指恒常中所蕴含的实质之状态。“时时”乃谓在一切时间中出现。实现之法即“本性所成”，以“说”等词表示者则为显明了成之本质。所谓永恒，等同恒常与固着的状态。因此，“立着”谓其已成而先已存在，今亦依此而立，且将来也依此而存在的意旨。

Paccakkhanidassanaṃ idaṃ-saddassa āsannapaccakkhabhāvaṃ katvā. Diṭṭhiyeva diṭṭhigatanti gata-saddassa padavaḍḍhanamattataṃ āha. Diṭṭhīsugatanti micchādiṭṭhīsu pariyāpannanti attho. Tenevāha ‘‘dvāsaṭṭhidiṭṭhiantogadhattā’’ti. Diṭṭhiyā gamanamattanti diṭṭhiyā gahaṇamattaṃ. Yathā pana pabbatajalaviduggāni dunniggamanāni, evaṃ diṭṭhiggāhopīti āha ‘‘dunniggamanaṭṭhena gahana’’nti. Taṃ nāma udakaṃ, taṃ gahetvā taṃ atikkamitabbato kantāro, nirudakavanaṃ, taṃ pavanantipi vuccati. Añño pana araññapadeso duratikkamanaṭṭhena kantāro viyāti, evaṃ diṭṭhipīti āha ‘‘duratikkamanaṭṭhenā’’tiādi. Vinivijjhanaṃ vitudanaṃ. Vilomanaṃ vipariṇāmabhāvo. Anavaṭṭhitasabhāvatāya vicalitaṃ vipphanditanti āha ‘‘kadācī’’tiādi. Andubandhanādi viya nissarituṃ appadānavasena aseribhāvakaraṇaṃ bandhanaṭṭho, kilesakammavipākavaṭṭānaṃ paccayabhāvena dūragatampi ākaḍḍhitvā saṃyojanaṃ saṃyojanaṭṭho, diṭṭhipi tathārūpāti vuttaṃ ‘‘diṭṭhisaṃyojana’’nti. Bandhanatthaṃ dassento kiccasiddhiyāti adhippāyo. Tenevāha ‘‘diṭṭhisaṃyojanena…pe… muccatī’’ti. Tattha etehīti iminā jātiādidukkhassa paccayabhāvamāha. Jātiādike dukkhadhamme sarūpato dassetvāpi ‘‘na parimuccati dukkhasmā’’ti vadantena bhagavatā diṭṭhisaṃyojanaṃ nāma sabbānatthakaraṃ mahāsāvajjaṃ sabbassapi dukkhassa mūlabhūtanti ayamattho vibhāvitoti dassetuṃ ‘‘kiṃ vā bahunā, sakalavaṭṭadukkhatopi na muccatī’’ti vuttaṃ.

此语表明近似现实的即时相现象。谓因缘而现的临近近在，即“知识境界”的覆行。谓所入眼见便是所见之实相，且增强其概念层面的落定。谓邪见之广泛涵盖，此谓即“六十二见堵”的涵盖。谓“由见之度量”即谓“由见之把握程度”。譬如山峰井水般艰难越越之，故谓“见识的深广”；此谓“艰难的跨越之深度”。此水即指水，而越过它必须借助诸如峡谷、清泉，风亦如此称之为“风”。他方寂静之林地，因难于横越被称为“难越之处”，以此喻见识之难及可知程度。谓“透彻觉知”与“深刻明了”。谓“相反”即变化反转。谓“非恒常本性而作”，即由动乱而生之状态，故谓“偶尔的”。如同锁链般，虽非牢固不变，却因烦恼业因果反复缠结紧勒，构成束缚，即“结缚”，所谓“见结缚”。此指示“束缚之用”，旨在令业果成就。为彰显此义而称“见结缚等由此而解脱”。此处言“由生老病死诸苦因缘而生”，并示“生老病死诸苦之本同义”，乃是世尊教诲中所示“见结缚”为诸苦之大羯磨，是一切苦因之根本，论及“即便是广大的生死轮回苦，亦不得解脱”。

§20

20. Nanu cettha diṭṭhisaṃyojanadassanena sīlabbataparāmāsopi dassetabbo, evañhi dassanena pahātabbā āsavā anavasesato dassitā hontīti codanaṃ sandhāyāha ‘‘yasmā’’tiādi. Sīlabbataparāmāso kāmāsavādiggahaṇeneva gahito hoti kāmāsavādihetukattā tassa. Appahīnakāmarāgādiko hi kāmasukhatthaṃ vā bhavasuddhatthaṃ vā evaṃ bhavavisuddhi hotīti sīlabbatāni parāmasanti, ‘‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’’ti (ma. ni. 1.186; ma. ni. 2.79), ‘‘tattha nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassāmī’’ti (ma. ni. 1.19), ‘‘sīlena suddhi vatena suddhi sīlabbatena suddhī’’ti (dha. sa. 1222) ca suttevuttaṃ sīlabbataṃ parāmasanti. Tattha bhavasukhabhavavisuddhiatthanti bhavasukhatthañca bhavavisuddhiatthañca. Tassa gahitattāti sīlabbataparāmāsassa diṭṭhiggahaṇena gahitattā yathā ‘‘diṭṭhigatānaṃ pahānāyā’’tiādīsu (dha. sa. 277). Tesanti dassanapahātabbānaṃ. Dassetuṃ puggalādhiṭṭhānāya desanāya. Tabbiparītassāti yonisomanasikaroto kalyāṇaputhujjanassa.

第二十，假若在此处藉由见结缚的显现而示现对戒律的过失，此应明示，所谓非残余烦恼除尽而显示者。其因戒律过失，一点即被束缚于烦恼之欲等蔽障，故修习戒律者即以断欲为根本，旨在欲乐净灭及世界净灭，此即戒律的表现，谓“或者我将凭戒、行、苦行、出家生活，或由诸天加持，成就天中。”（经中所示句）。其中谓戒为永恒而不变、持久、毫无变化，且为恒时不变的法。亦有“戒以净化，行以净化，戒律即是净化”之教理（引诸论）。此等即示随行之见断除的断惑。戒过失的执著之显现即为如“求断除见故”等语（引论）。谓此即为必须示现的断除之理，目的为众生之教导。所谓“不可违逆”，即须用正确的道理，适宜于善巧的愚人。

Tassāti ‘‘sutavā’’tiādipāṭhassa. Tāvāti ‘‘sutavā’’ti ito paṭṭhāya yāva ‘‘so idaṃ dukkha’’nti padaṃ, tāva imaṃ padaṃ avadhiṃ katvāti attho. Heṭṭhā vuttanayenāti ariyasappurisa-ariyadhamma-sappurisadhamma-manasikaraṇīya-amanasikaraṇīyapadānaṃ yathākkamaṃ mūlapariyāye idha gahetvā vuttanayena attho veditabboti sambandho. Vuttapaccanīkatoti ‘‘sutavā ariyasāvako, ariyānaṃ dassāvī, sappurisānaṃ dassāvī’’ti etesaṃ padānaṃ sabbākārena vuttaviparītato attho veditabbo, kovidavinītapadānaṃ pana na sabbappakārena vuttaviparītato. Arahā hi nippariyāyena ariyadhamme kovido ariyadhamme suvinīto ca nāma. Tenāha ‘‘paccanīkato ca sabbākārena…pe… ariyasāvakoti veditabbo’’ti. Saṅkhārupekkhāñāṇaṃ sikhāppattavipassanā. Keci pana ‘‘bhaṅgañāṇato paṭṭhāya sikhāpattavipassanā’’ti vadanti, tadayuttaṃ . Tadanurūpena atthenāti tassa puggalassa anurūpena ariyaṭṭhena, na paṭivedhavasenāti adhippāyo. Kalyāṇaputhujjano hi ayaṃ. Yathā cassa ‘‘yopi kalyāṇaputhujjano’’ti ārabhitvā ‘‘sopi vuccati sikkhatīti sekkho’’ti pariyāyena sekkhasutte (saṃ. ni. 5.13) sekkhabhāvo vutto, evaṃ idha ariyasāvakabhāvo vutto. Vuṭṭhānagāminīvipassanālakkhaṇehi ye ariyasappurisadhammavinayasaṅkhātā bodhipakkhiyadhammā tisso sikkhā eva vā sambhavanti, tesaṃ vasena imassa ariyasāvakādibhāvo vutto . Tenāha ‘‘tadanurūpena atthenā’’ti. Ariyassa sāvakoti vā ariyasāvakatthena eva vutto yathā ‘‘agamā rājagahaṃ buddho’’ti (su. ni. 410). Sikhāppattavipassanāggahaṇañcettha vipassanaṃ ussukkāpetvā anivattipaṭipadāyaṃ ṭhitassa gahaṇatthanti yathāvuttā atthasaṃvaṇṇanā suṭṭhutaraṃ yujjateva.

此处的“塔萨”即“学过、听闻者”等解。谓所谓“塔瓦”系从“听闻”、“耳闻”起始至“此为苦”之句终止，意指其句中划定的段落。以下叙述即是对于善知识、圣法以及圣人法应应如何观察理解的说明。谓“听者是善法弟子，正见弟子，善人之教导者”，此理需由整体意涵反向推知。言虽如此，熟谙此理者不必从反向全解，自有教义熟练得知此法。阿拉汉乃是彻底了悟真理，且熟习圣法之人。由此言“彻底理解”的者即为“善法弟子”（圣弟子）。以偏观断无记分慧为修习见，亦有论者称之为“断灭见修所”观，此与前述相合。后文“依其意义”谓依契合其本质，非表面的言辞。所谓愚人即是未了义之普通人。譬如如来说“即便愚人”令“其亦为学者”，此义与于《学处经》所载“学者”别称相同。由觉者诸圣法尽集、善法圣人所具之教法、律和见所称之觉支三学，即得圣弟子之意。故言“依其意义”。所称圣弟子，即以《阿含》诸“佛至王舍城”经文作证明。修习断见为受习，目的是保持其所见据理的稳固，故称“修习断见”。其详尽义即在此文继续如实展现。

§21

21. Yathā dhātumukhena vipassanaṃ abhiniviṭṭho dhātukammaṭṭhāniko āyatanādimukhena abhiniviṭṭho āyatanādikammaṭṭhāniko, evaṃ saccamukhena abhiniviṭṭhoti vuttaṃ ‘‘catusaccakammaṭṭhāniko’’ti. Caturoghanittharaṇatthikehi kātabbato kammaṃ, bhāvanā. Kammameva visesādhigamassa ṭhānaṃ kāraṇanti, kamme vā yathāvuttanaṭṭhena ṭhānaṃ avaṭṭhānaṃ bhāvanārambhokammaṭṭhānaṃ, tadeva catusaccamukhena pavattaṃ etassa atthīti catusaccakammaṭṭhāniko. Ubhayaṃ nappavattati etthāti appavatti. Uggahitacatusaccakammaṭṭhānoti ca catusaccakammaṭṭhānaṃ pāḷito atthato ca uggahetvā manasikārayoggaṃ katvā ṭhito. Vipassanāmaggaṃ samāruḷhoti sappaccayanāmarūpadassane patiṭṭhāya tadeva nāmarūpaṃ aniccādito sammasanto. Samannāharatīti vipassanāvajjanaṃ sandhāyāha, tasmā yathā ‘‘idaṃ dukkha’’nti vipassanāñāṇaṃ pavattati, evaṃ samannāharati āvajjatīti attho. Kathaṃ panettha ‘‘manasi karotī’’ti iminā ‘‘vipassatī’’ti ayamattho vutto hotīti āha ‘‘ettha…pe… vuttā’’ti. Etthāti ca imasmiṃ sutteti attho. Vipassatīti ca yathā upari visesādhigamo hoti, evaṃ ñāṇacakkhunā vipassati, oloketīti attho. Maggopi vattabbo. Purimañhi saccadvayaṃ gambhīrattā duddasaṃ, itaraṃ duddasattā gambhīraṃ.

第二十一，如同以元素为所缘的内观，及以六入根为所缘的内观者，依此规则，并称为“四圣谛业所缘的修习者”。由于其所作业分为除去贪欲、除去烦恼等，以此为精进之所。他作业，或依适当时机地点所作业，作为四圣谛业所缘之修习开端，即为此处意思。既无开始亦无终止，是谓无初无终。所谓“取持四圣谛业所缘”即取其义理，并利益于观念的调摄，了知处所，乃建立内观禅定。观照至入微处，见色受想诸法皆无常。谓内观作业能均摄此义，即觉知之慧。因而“内观引发是”，即观知“这是苦”，此即觉知内观法的起始。何以称作“心中作此”，即因“观照”而知慧之显现也，趣义如是。此亦谓由此经文取义，故曰在此“经中”。谓“观照”如所述，将以慧眼见诸法实相而知之。更当修习此道。以前两个圣谛稍显难处，后者则稍易了悟。

Abhinivesoti vipassanābhiniveso vipassanāpaṭipatti. Tadārammaṇeti taṃ rūpakkhandhaṃ ārammaṇaṃ katvā pavatte. Yāthāvasarasalakkhaṇaṃ vavatthapetvāti aviparītaṃ attano ārammaṇaṃ sabhāvacchedanādikiccañceva aññāṇādilakkhaṇañca asaṅkarato hadaye ṭhapetvā. Iminā pubbe nāmarūpaparicchede katepi dhammānaṃ salakkhaṇavavatthāpanaṃ paccayapariggahena suvavatthāpitaṃ nāma hotīti dasseti yathā ‘‘dvikkhattuṃ baddhaṃ subaddha’’nti. Evañhi ñātapariññāya kiccaṃ siddhaṃ nāma hoti. Paccayato paccayuppannato ca vavatthāpitattā pākaṭabhāvena siddhenapi siddhabhāvo pākaṭo hotīti vuttaṃ ‘‘ahutvā hontī’’ti. Aniccalakkhaṇaṃ āropetīti asato hi uppādena bhavitabbaṃ, na sato, uppādavantato ca nesaṃ ekantena icchitabbā paccayāyattavuttibhāvato, sati uppāde avassaṃbhāvī nirodhoti nattheva niccatāvakāsoti. Sūpaṭṭhitāniccatāya ca udayabbayadhammehi abhiṇhapaṭipīḷanato dukkhamanaṭṭhena dukkhaṃ. Tenāha ‘‘udayabbayapaṭipīḷitattā dukkhāti dukkhalakkhaṇaṃ āropetī’’ti. Katthacipi saṅkhāragate ‘‘mā jīri mā byādhiyī’’ti alabbhanato natthi vasavattananti āha ‘‘avasavattanato anattāti anattalakkhaṇaṃ āropetī’’ti. Paṭipāṭiyāti udayabbayañāṇādiparamparāya.

依恋即内观般执着之意，谓内观修行的依止着。所谓所缘，即取有形色蕴为修习对象。犹如紧密描绘恒沙般之及其性状，绝非相反，而是为断除蕴界的依止，犹天目明晰标示。这是首要表现特征，在生起法与及因缘的前提下，恒沙众法依赖此而具备明晰之辨识，故而有功效。功德因缘产生，实证阶段显现，故谓“未发生则无有”。加诸无常相，是指一切有为法由生起必有灭尽，不是常恒，因此无恒常的机会。由此观照法的生起与消灭，故谓“因生灭之苦”，谓因苦相而加于苦法诸法。譬如集处行法者，因身体诸苦生苦相；另犹如身行求“不要老、不患病”而不得成就；以此类推谓此处为“无我相”的加持。依次为生灭知识的传续。

Tasmiṃ khaṇeti sotāpattimaggakkhaṇe. Ekapaṭivedhenevāti ekañāṇeneva paṭivijjhanena. Paṭivedho paṭighātābhāvena visaye nissaṅgacārasaṅkhātaṃ nibbijjhanaṃ. Abhisamayo avirajjhitvā visayassa adhigamasaṅkhāto avabodho. ‘‘Idaṃ dukkhaṃ, ettakaṃ dukkhaṃ, na ito bhiyyo’’ti paricchinditvā jānanameva vuttanayena paṭivedhoti pariññāpaṭivedho. Ayaṃ yathā ñāṇe pavatte pacchā dukkhassa sarūpādiparicchede sammoho na hoti, tathā pavattiṃ gahetvā vutto, na pana maggañāṇassa ‘‘idaṃ dukkha’’ntiādināpi vattanato. Tenāha ‘‘na hissa tasmiṃ samaye’’tiādi. Pahīnassa puna appahātabbatāya pakaṭṭhaṃ hānaṃ cajanaṃ samucchindanaṃ pahānaṃ, pahānameva vuttanayena paṭivedhoti pahānapaṭivedho. Ayampi yena kilesena appahīyamānena maggabhāvanāya na bhavitabbaṃ, asati ca maggabhāvanāya yo uppajjeyya, tassa kilesassa padaghātaṃ karontassa anuppattidhammataṃ āpādentassa ñāṇassa tathāpavattiyā paṭighātābhāvena nissaṅgacāraṃ upādāya evaṃ vutto. Sacchikiriyā paccakkhakaraṇaṃ, anussavākāraparivitakkādike muñcitvā sarūpato ārammaṇakaraṇaṃ idaṃ tanti yathāsabhāvato gahaṇaṃ, sā eva vuttanayena paṭivedhoti sacchikiriyāpaṭivedho. Ayaṃ pana yassa āvaraṇassa asamucchindanato ñāṇaṃ nirodhaṃ ālambituṃ na sakkoti, tassa samucchindanato taṃ sarūpato vibhāvitameva pavattatīti evaṃ vutto.

在此刻，所谓初果道的「刻」乃指瞬间。这个「一顿察知」者，唯有一识知的瞬间洞察。所谓顿察，是指因断绝对境界接触过程的厌离而生的了悟状态。所谓顿悟，并非斩断烦恼，乃是已知境界而不迷离的觉照。由此分辨念作：『这是苦，这么多的苦，再无更多』，这种细分后的知见称为顿解。此如同智慧发动后，苦及其相似法的分别无再蒙蔽，虽如此，依然是在「觉知启动」之际，非是以「这是苦」诸语词句谛观说法，因此有人言「当时无此」。所谓放弃，就是故断而后断、完全舍弃、压制去除、遗弃、舍断。舍断乃因识所说的断念。此舍断之念，若因烦恼未普遍灭除而不应成为修行之由。倘若尚有烦恼生起，烦恼对蝉离知识造成阻碍，虽然有智慧却不成就断受缠绕之境，故应以断受之念而生断念。所谓真做到，断除如实见、念诵、思惟等诸法，超离杂念，专心而生。如法而成此庄严境地者，谓之真做到。此智慧因未断除烦恼仍无力成就断受涅槃，故当断除烦恼而成所断受现象慧即转变为破除之慧，如是说。

Bhāvanā uppādanā vaḍḍhanā ca, tattha paṭhamamagge uppādanaṭṭhena, dutiyādīsu vaḍḍhanaṭṭhena, ubhayatthāpi vā ubhayathāpi veditabbaṃ. Paṭhamamaggopi hi yathārahaṃ vuṭṭhānagāminiyaṃ pavattaṃ parijānanādiṃ vaḍḍhento pavattoti tatthāpi vaḍḍhanaṭṭhena bhāvanā sakkā viññātuṃ. Dutiyādīsupi appahīnakilesappahānato puggalantarasādhanato uppādanaṭṭhena bhāvanā, sā eva vuttanayena paṭivedhoti bhāvanā paṭivedho. Ayampi hi yathā ñāṇe pavatte pacchā maggadhammānaṃ sarūpaparicchede sammoho na hoti, tathā pavattimeva gahetvā vutto, tiṭṭhatu tāva yathādhigatamaggadhammaṃ yathāpavattesu phaladhammesupi ayaṃ yathādhigatasaccadhammesu viya vigatasammohova hoti. Tena vuttaṃ ‘‘diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo’’ti (dī. ni. 1.299, 356; mahāva. 27, 57). Yato cassa dhammatāsañcoditā yathādhigatasaccadhammāvalambiniyo maggavīthito parato maggaphalapahīnāvasiṭṭhakilesanibbānānaṃ paccavekkhaṇā pavattanti. Dukkhasaccadhammā hi sakkāyadiṭṭhiādayo. Ayañca atthavaṇṇanā ‘‘pariññābhisamayenā’’tiādīsupi vibhāvetabbā. Ekābhisamayena abhisametīti vuttamevatthaṃ vibhūtataraṃ katvā dassetuṃ ‘‘no ca kho aññamaññena ñāṇenā’’tiādi vuttaṃ.

修习有产生与增长两种阶段。于初果道以产生阶段为由，之后阶段则以增长阶段为由，或以两者，或以其一分明辨识。像初果道将由升起的通达依次增长而起，如是增长阶段修行亦应可识，故此明分谓为修习顿悟。第二及以后的阶段因烦恼已少而舍弃且已成修行者，其修习以产生阶段为由，仍名为修习顿悟。此亦如智慧发动后，对诸正道法则的分别无迷惑，能起保障，虽已达正道及后诸果法，却如无惑之境，无避不可动摇。此便称为“所见之法、所立之法、所悟之法、仍可舍之法”。因诸法真实而导引众生，依止正觉正知，别离受果及烦恼消灭后的观察功夫等务，故称为如此。苦谛法中，存有我执等烦恼。释义曰“彻底顿悟”应细察。此处“一顿悟”为智慧即通达之意，非同他智慧。

Vitaṇḍavādī panāha ‘‘ariyamaggañāṇaṃ catūsu saccesu nānābhisamayavasena kiccakaraṇaṃ, na ekābhisamayavasena. Tañhi kālena dukkhaṃ pajānāti, kālena samudayaṃ pajahati, kālena nirodhaṃ sacchikaroti, kālena maggaṃ bhāveti, aññathā ekassa ñāṇassa ekasmiṃ khaṇe catukiccakaraṇaṃ na yujjati. Na hidaṃ katthaci diṭṭhampi suttaṃ atthī’’ti. So vattabbo – yadi ariyamaggañāṇaṃ nānābhisamayavasena saccāni abhisameti, na ekābhisamayavasena, evaṃ sante paccekampi saccesu nānakkhaṇeneva pavatteyya, na ekakkhaṇena, tathā sati dukkhādīnaṃ ekadesekadesameva parijānāti pajahatīti āpajjatīti nānābhisamaye paṭhamamaggādīhi pahātabbānaṃ saññojanattayādīnaṃ ekadesekadesappahānaṃ siyāti ekadesasotāpattimaggaṭṭhāditā, tato eva ekadesasotāpannāditā ca āpajjati anantaraphalattā lokuttarakusalānaṃ, na ca taṃ yuttaṃ. Na hi kālabhedena vinā so eva sotāpanno ca asotāpanno cāti sakkā viññātuṃ.

讥诮者语说:“觉悟诸圣道知识，非凭单一顿悟而为四事之行，而以多种顿悟为依；凡此时刻知苦、知集、断灭及修习正道，非一时一识可尽行之，断非此处说法。”答曰：若觉悟圣道知识靠多种顿悟通达真理，非单一顿悟者，如是则独觉者亦能于真理生多次顿悟，而非一时一识通达，因此须依次知苦等圣谛各别真理，彼时舍弃断绝系锁等诸烦恼，逐一舍弃相应之销断，因此初果道证得乃离一处成就。由此亦生初果作证者，于五圣谛的依正道行离不理应，谓须多次顿悟。此乃对时间区分而论，实不可了解初果时刻即为证得，故不能认为未区别时刻即为初果道，因区分细节，故只称为有初果道，不可兼为无初果道者。

Apicāyaṃ nānābhisamayavādī evaṃ pucchitabbo ‘‘maggañāṇaṃ saccāni paṭivijjhantaṃ kiṃ ārammaṇato paṭivijjhati, udāhu kiccato’’ti? Jānamāno ‘‘kiccato’’ti vadeyya, ‘‘kiccato paṭivijjhantassa kiṃ nānābhisamayenā’’ti vatvā paṭipāṭiyānidassanena saññāpetabbo. Atha ‘‘ārammaṇato’’ti vadeyya, evaṃ sante tassa ñāṇassa vipassanāñāṇassa viya dukkhasamudayānaṃ accantapariññāsamucchedā na yuttā anissaṭattā. Tathā maggadassanaṃ. Na hi maggo sayameva attānaṃ ārabbha pavattatīti yuttaṃ, maggantaraparikappanāya pana anavaṭṭhānaṃ āpajjati, tasmā tīṇi saccāni kiccato, nirodhaṃ kiccato ca ārammaṇato ca paṭivijjhatīti evaṃ asammohato paṭivijjhantassa maggañāṇassa nattheva nānābhisamayo. Vuttañhetaṃ ‘‘yo bhikkhave dukkhaṃ passati, dukkhasamudayampi so passatī’’tiādi. Na cetaṃ kālantaradassanaṃ sandhāya vuttaṃ ‘‘yo nu kho, āvuso, dukkhaṃ passati, dukkhasamudayampi …pe… dukkhanirodhagāminipaṭipadampi so passatī’’ti (saṃ. ni. 5.1100) ekaccadassanasamaṅgino aññasaccadassanasamaṅgibhāvavicāraṇāyaṃ tadatthasādhanatthaṃ āyasmatā gavampatittherena ābhatattā, paccekañca saccattayadassanassa yojitattā, aññathā purimadiṭṭhassa puna adassanato samudayādidassanamayojaniyaṃ siyā. Na hi lokuttaramaggo lokiyamaggo viya katakārībhāvena pavattati samucchedakattā, tathā yojanena ca sabbadassanaṃ dassanantaraparamanti dassanānuparamo siyāti evaṃ āgamato yuttito ca nānābhisamayo na yujjatīti saññāpetabbo. Evaṃ ce saññattiṃ gacchati, iccetaṃ kusalaṃ. No ce gacchati, abhidhamme (kathā. 274) odhisokathāya saññāpetabboti.

但多顿悟学说者还应答：“圣道知识当以何缘起通达苦谛？具体如何运作？”回答应为“缘起作用”，进一步阐释修行渐进过程。所谓“缘起”，如智慧通达难除苦因之彻底破除，及对正道之清晰见解。修行开始非即全觉悟，而在道间转识理解，故三谛（苦、集、灭）依缘起逐渐通达。故无须多种顿悟，而是依缘起法则依序通达。以诠释语：“若有比库见苦，必见苦集”……此非基于时间顺序，不适用。故难见彼已有一顿悟即达觉者。此路为涅槃道之实证。离开常诠释术语，应以经论一致意思解释，多顿悟不应强行套用，乃不当法。若误，此等说法不合正法逻辑，非正见，应摈除。

Nirodhaṃ ārammaṇatoti nirodhameva ārammaṇatoti niyamo gahetabbo, na ārammaṇatovāti. Tena nirodhe kiccatopi paṭivedho siddho hoti. Tasmiṃ samayeti saccānaṃ abhisamaye. Vīsativatthukātiādi ‘‘tīṇi saññojanānī’’ti vuttānaṃ sarūpadassanaṃ. Catūsu āsavesūti idaṃ abhidhammanayena vuttaṃ, na suttantanayena. Na hi sutte katthaci cattāro āsavā āgatā atthi. Yadi vicikicchā na āsavo, atha kasmā ‘‘sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso, ime vuccanti, bhikkhave, āsavā dassanā pahātabbā’’ti vuttanti āha ‘‘dassanā pahātabbā’’tiādi. Ettha pariyāpannattāti etena sammāsaṅkappassa viya paññākkhandhe kiccasabhāgatāya idha vicikicchāya āsavasaṅgaho katoti dasseti.

所说“灭因缘”，指就是灭因缘法则，非断除境缘。依据此灭的法则，断证皆得成立。所谓此时，可理解为三皈依中的三毒之根本显现。所谓四大染污，是阿毗达摩用语，非经文所载。经文中未提四种污染。若无疑惑亦无染污，为何“见我执、疑惑、戒禁执者”等谓为染污？彼云“当戒染污”，则以为戒能断除此类染污。这表明因戒调伏烦恼而产生烦恼的消除。此处意指烦恼的執取故名染污，令烦恼难除。

Sabbo attaggāho sakkāyadiṭṭhivinimutto natthīti vuttaṃ ‘‘channaṃ diṭṭhīnaṃ…pe… vibhattā’’ti. Sā hi diṭṭhi ekasmiṃ cittuppāde santāne ca ṭhitaṃ ekaṭṭhaṃ, tattha paṭhamaṃ sahajātekaṭṭhaṃ, itaraṃ pahānekaṭṭhaṃ, tadubhayampi niddhāretvā dassetuṃ ‘‘diṭṭhāsavehī’’tiādi vuttaṃ. Sabbathāpīti sabbappakārena, sahajātekaṭṭhapahānekaṭṭhappakārehīti attho. Avasesāti diṭṭhāsavato avasiṭṭhā. Tayopi āsavāti kāmāsavabhavāsavaavijjāsavā. Tathā hi pubbe ‘‘catūsu āsavesū’’ti vuttaṃ. Tasmāti yasmā bahū evettha āsavā pahātabbā, tasmā bahuvacananiddeso kato ‘‘ime vuccanti, bhikkhave, āsavā dassanā pahātabbā’’ti. Porāṇānanti aṭṭhakathācariyānaṃ, ‘‘purātanānaṃ majjhimabhāṇakāna’’nti ca vadanti.

断见染受者终获自由，故有言“覆蔽见…等而被分裂”云。所谓见，是一心生起的现象持续，分为先天继承所生与后天弃除两部分，后后相退为断除。双重断除曜示，则称为“染见执者”。所谓断除，即完全断绝之意，如经中“于四染污”所言。由此明白须断除多重烦恼故用复数，故围绕“烦恼须断除”而说经文“当断烦恼”等。古师云此语为贤者旧时中部注解文字。

Dassanā pahātabbātiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva.

所谓应当舍弃的见法等，正如下面所说的那样。

Dassanāpahātabbaāsavavaṇṇanā niṭṭhitā. · 应以见断之漏义注已毕。

Saṃvarāpahātabbaāsavavaṇṇanā应以防护断之漏义注

§22

22.Saṃvarādīhīti saṃvarapaṭisevanaadhivāsanaparivajjanavinodanehi. Sabbesampīti catunnampi ariyamaggānaṃ. Ayanti saṃvarāpahātabbādikathā pubbabhāgapaṭipadāti veditabbā. Tathā hi heṭṭhā ‘‘upakkilesavisodhanaṃ ādiṃ katvā āsavakkhayapaṭipattidassanattha’’nti suttantadesanāya payojanaṃ vuttaṃ. Na hi sakkā ādito eva ariyamaggaṃ bhāvetuṃ, atha kho samādinnasīlo indriyesu guttadvāro ‘‘saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī’’ti (dī. ni. 3.348; ma. ni. 2.168) evaṃ vuttaṃ caturāpassenapaṭipattiṃ paṭipajjamāno sammasanavidhiṃ otaritvā anukkamena vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā āsave khepeti. Tenāha bhagavā ‘‘seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto, evaṃ kho, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho’’ti (a. ni. 8.20; udā. 45; cūḷava. 385).

关于“守护”等谓语，指守护戒律、阻止侵犯、远离越界、消除恶根诸行。统称为四圣道之集。这是因为守护戒律、断除等法为修习之初行。下面所说“断染污等，行灭尽烦恼之道”的说法，是为了说法方便。初始时不可能突然修习圣道，必须从禅定、戒律、感官防护，即“专注一处，守护一处，远离一处，消除一处”的四种正行开始。如经典所言："行此四法，渐次进修，依次断除烦恼"。如此由渐修入正见，调伏烦恼，成就圣道。正如世尊所说：“譬如大海，波浪层叠，非一蹴而就，法律教化亦如是，非突然得知，乃由渐次修习而至。”

Idhāti ayaṃ idha-saddo sabbākārato indriyasaṃvarasaṃvutassa puggalassa sannissayabhūtasāsanaparidīpano, aññasāsanassa tathābhāvapaṭisedhano cāti vuttaṃ ‘‘imasmiṃ sāsane’’ti. Ādīnavapaṭisaṅkhāti ādīnavapaccavekkhaṇā. Sampalimaṭṭhanti (a. ni. ṭī. 3.6.58) ghaṃsitaṃ. Anubyañjanasoti hatthapādahasitakathitavilokitādippakārabhāgaso. Tañhi ayoniso manasikaroto kilesānaṃ anu anu byañjanato ‘‘anubyañjana’’nti vuccati. Nimittaggāhoti itthipurisanimittādikassa vā kilesavatthubhūtassa vā nimittassa gāho. Ādittapariyāyanayenāti ādittapariyāye (saṃ. ni. 4.28; mahāva. 54) āgatanayena veditabbā ādīnavapaṭisaṅkhāti yojanā. Yathā itthiyā indriyanti itthindriyaṃ, na evamidaṃ, idaṃ pana cakkhumeva indriyanti cakkhundriyanti. Titthakāko viyāti titthe kāko titthakāko, nadiyā samatikkamanatitthe niyataṭṭhitiko. Āvāṭakacchapotiādīsupi eseva nayo.

所谓“在此”，即指在此教法中，是因一切感官均受守护的有明行者，以此为依止，彰显正法，因此称为“此教中”。所谓“忧患观察”，即对忧患进行详细反省。所谓“染污”，指由粗细手脚笑声等而流露的诸行，它并非偶然，而因心不正逐渐流露，名为“染污”。“情境抓取”者，指对女性或男性情境，或染污根本原因的紧抓。所谓“以火熏烧之行为”，即如同火以燃烧来显现燃料一样，对此应有所觉受。以女性为例，称为女性根，非肤浅，正如此处指眼根，是眼觉受之本体。譬如渡口上乌鸦飞离渡头，河水流过渡口，分别表示相对固定与迁移之意。所谓“水龟”等诸喻，皆为道理引申。

Evaṃ tappaṭibaddhavuttitāya cakkhundriye niyataṭṭhāno saṃvaro cakkhundriyasaṃvaro. Muṭṭhassaccaṃ satipaṭipakkhā akusaladhammā. Yadipi aññattha asaṅkheyyampi bhavaṅgacittaṃ nirantaraṃ uppajjati, pasādaghaṭṭanāvajjanuppādānaṃ pana antare dve eva bhavaṅgacittāni uppajjantīti ayaṃ cittaniyāmoti āha bhavaṅge ‘‘dvikkhattuṃ uppajjitvā niruddhe’’ti.

如此坚定宣说者，眼根处坚固守护即为眼根守护。对眼根守护者，依正念修习，恶法难生。即便在其他场所，无数心识持续出现，但屈于恶法阻挡，间中只生两种心识。此称心识规律：“于心识生后两次止息”。

Javanakkhaṇepana sace dussīlyaṃ vātiādi (visuddhi. ṭī. 1.15; dha. sa. mūlaṭī. 1352) puna avacanatthaṃ idheva sabbaṃ vuttanti chasu dvāresu yathāsambhavaṃ yojetabbaṃ. Na hi pañcadvāre kāyavacīduccaritasaṅkhāto dussīlyasaṃvaro atthīti so manodvāravasena, itaro channampi dvārānaṃ vasena yojetabbo. Muṭṭhassaccādīnañhi satipaṭipakkhādilakkhaṇānaṃ akusaladhammānaṃ siyā pañcadvāre uppatti, na tveva kāyikavācasikavītikkamabhūtassa dussīlyassa tattha uppatti pañcadvārikajavanānaṃ aviññattijanakattāti.

譬如疾速运动的状态中若有不良行为、恶行等（清净经疏 1.15；法集经疏根本 1352）应当再次加以规劝，故此处指出一切恶行于六门应以六门各自之门做守护。无论如何，人体五门不反映恶行的限制，应以心门守护之力来防护其他门。除心门外，其他门因对应守护而结合。以正念、断恶为根本标志的守护行为有五门起，恶行生于此处，并非由身体言语行为之恶及五门故障成因，其为无明造成。

Yathā kinti yena pakārena javane uppajjamāno asaṃvaro ‘‘cakkhudvāre asaṃvaro’’ti vuccati, taṃ nidassanaṃ kinti attho. Yathātiādinā nagaradvāre asaṃvare sati taṃsambandhānaṃ gharādīnaṃ asaṃvutatā viya javane asaṃvare sati taṃsambandhānaṃ dvārādīnaṃ asaṃvutatāti aññāsaṃvare aññāsaṃvutatāsāmaññameva nidasseti, na pubbāparasāmaññaṃ, antobahisāmaññaṃ vā. Sambandho ca javanena dvārādīnaṃ ekasantatipariyāpannatāya eva daṭṭhabbo. Paccayabhāvena purimanipphannaṃ javanakāle asantampi bhavaṅgādi phalanipphattiyā cakkhādi viya santaṃyeva nāma. Na hi dharamānaṃyeva ‘‘santa’’nti vuccati, tasmā sati dvārabhavaṅgādike pacchā uppajjamānaṃ javanaṃ bāhiraṃ viya katvā nagaradvārasamānaṃ vuttaṃ. Itarañca antonagaragharādisamānaṃ. Javanassa hi paramatthato asatipi bāhirabhāve itarassa ca abbhantarabhāve ‘‘pabhassaramidaṃ, bhikkhave, cittaṃ, tañca kho āgantukehi upakkilesehi upakkiliṭṭha’’nti (a. ni. 1.49) ādivacanato āgantukabhūtassa kadāci kadāci uppajjamānassa javanassa bāhirabhāvo, tabbidhurasabhāvassa itarassa abbhantarabhāvo ca pariyāyato veditabbo. Javane vā asaṃvare uppanne tato paraṃ dvārabhavaṅgādīnaṃ asaṃvarahetubhāvāpattito nagaradvārasadisena javanena pavisitvā dussīlyādicorānaṃ dvārabhavaṅgādīsu musanaṃ kusalabhaṇḍavināsanaṃ daṭṭhabbaṃ. Uppanne hi asaṃvare dvārādīnaṃ tassa hetubhāvo paññāyati, so ca uppajjamānoyeva dvārādīnaṃ saṃvarūpanissayabhāvaṃ paṭibāhentoyeva pavattatīti ayañhettha asaṃvarādīnaṃ pavattinayo. Pañcadvāre rūpādiārammaṇe āpāthagate yathāpaccayaṃ akusalajavane uppajjitvā bhavaṅgaṃ otiṇṇe manodvārikajavanaṃ taṃyeva ārammaṇaṃ katvā bhavaṅgaṃ otarati, puna tasmiṃyeva dvāre ‘‘itthī puriso’’tiādinā visayaṃ vavatthapetvā javanaṃ bhavaṅgaṃ otarati, puna vāre rajjanādivasena javanaṃ javati, punapi yadi tādisaṃ ārammaṇaṃ āpāthamāgacchati, taṃsadisameva pañcadvāre rūpādīsu javanaṃ uppajjati. Taṃ sandhāya vuttaṃ ‘‘evameva javane dussīlyādīsu uppannesu tasmiṃ asaṃvare sati dvārampi agutta’’ntiādi. Ayaṃ tāva asaṃvarapakkhe atthavaṇṇanā.

譬如因何种缘由，运动中出现无守护者谓之“眼门无守护”，此喻指何义？譬如城门无守护，致使屋舍间失去连结；同理运动中无守护，致使门不持守。所谓连结者，指运动将城门左右环绕之状态显现。因果关系显现先失守护之际，运动等果报境缘，如眼觉顺时而定。故眼境并非永恒静止之义，故运动出现时，是指运动临近门守护之后之变现。其他门与不同内外屋舍相连。运动之本质实为心识意识之不实流动，而他者反之为内相存续。运动处无守护之后，门守护等故障产生，使守护失效，致视为盗贼等恶行失误，破坏善法宝物。此恶法未现时，因运动无守护出现，随之门守护等故障生，故谓运动因无守护而起动，是为恶法兴起。五门等处感官境，因条件不善之运动生起，逾越心门守护，于同处五门内部又分别守护且离活动顺序，故五门守护诸门三者活动，运动出现，守护遗失。依此，谓曰“运动中恶行生起时，门无守护”，此为无守护恶法之现象解释。

Saṃvarapakkhepi imināva nayena attho veditabbo. Saṃvarena samannāgato puggalo saṃvutoti vuttoti āha ‘‘upetoti vuttaṃ hotī’’ti. Ekajjhaṃ katvāti ‘‘pātimokkhasaṃvarasaṃvuto’’ti padañca atthato abhinnaṃ samānaṃ katvā. Ayameva cettha atthosundarataro uparipāḷiyā saṃsandanato. Tenāha ‘‘tathāhī’’tiādi. Yanti ādesoti iminā liṅgavipallāsena saddhiṃ vacanavipallāso katoti dasseti, nipātapadaṃ vā etaṃ paccattaputhuvacanatthaṃ. Vighātakarāti cittavighātakaraṇā cittadukkhanibbattakā ca. Yathāvuttakilesahetukā dāhānubandhā vipākā eva vipākapariḷāhā. Yathā panettha āsavā aññe ca vighātakarā kilesavipākapariḷāhā sambhavanti, taṃ dassetuṃ ‘‘cakkhudvārehī’’tiādi vuttaṃ, taṃ suviññeyyameva. Ettha ca saṃvaraṇūpāyo, saṃvaritabbaṃ, saṃvaro, yato so saṃvaro, yattha saṃvaro, yañca saṃvaraphalanti ayaṃ vibhāgo veditabbo. Kathaṃ? Paṭisaṅkhā yonisoti hi saṃvaraṇūpāyo. Cakkhundriyaṃ saṃvaritabbaṃ. Saṃvaraggahaṇena gahitā sati saṃvaro. Asaṃvutassāti saṃvaraṇāvadhi. Asaṃvarato hi saṃvaraṇaṃ. Saṃvaritabbaggahaṇena siddho idha saṃvaravisayo. Cakkhundriyañhi saṃvarañāṇaṃ rūpārammaṇe saṃvarīyatīti avuttasiddhoyamattho. Āsavatannimittakilesādipariḷāhābhāvo phalaṃ. Evaṃ sotadvārādīsupi yojetabbaṃ. Sabbatthevāti manodvāre pañcadvāre cāti sabbasmiṃ dvāre.

在戒禁章中，同样应通过此理路来理解戒的意义。具足戒禁的人，称为受戒者，谓之“持戒者”，又说“持戒即有”。“一一分别”之说，即从整体观持戒律章而言，把戒律文字与其含义视为不二同一。正因如此，上座部佛教论师在护持戒律时推崇其义理之美妙，故谓“如是说”等。所言誓命，即以语义显现词句背离之相连，或词尾字体现语义直接相依。意碍者，即生起于心之障碍，其生因与心痛苦相续相系。类似前述烦恼因缘，热燃传连，果报及果报痛苦。此处则为烦恼之果报痛苦及其他意碍所致痛苦，故借说“如眼枷锁”等，极为明了。此中戒禁之道、应当持戒之义、戒即戒禁之所缘、戒存之所及、戒果所在，皆当辨知。如何辨知？因思惟为戒禁之法门。眼根须持守。以持守戒而得持守，是戒；不执持时即为失持。持守时得戒禁境界。眼根诸持守知识现于色境，即为持守之见，此理已明证为正理。烦恼如垢等因缘、烦恼及果报痛苦消失，为戒果。如此，将此理用于诸根如耳鼻等口鼻入处。普遍而言，即心门与五根五处兼顾，谓之全具。

Saṃvarāpahātabbaāsavavaṇṇanā niṭṭhitā. · 应以防护断之漏义注已毕。

Paṭisevanāpahātabbaāsavavaṇṇanā应以受用断之漏义注

§23

23.Paṭisaṅkhā yoniso cīvarantiādīsu ‘‘sītassa paṭighātāyā’’tiādinā vuttaṃ paccavekkhaṇameva yoniso paṭisaṅkhā. Īdisanti evarūpaṃ iṭṭhārammaṇaṃ. Bhavapatthanāya assādayatoti bhavapatthanāmukhena bhāvitaṃ ārammaṇaṃ assādentassa. Cīvaranti nivāsanādi yaṃ kiñci cīvaraṃ. Paṭisevatīti nivāsanādivasena paribhuñjati. Yāvadevāti payojanaparimāṇaniyamanaṃ. Sītapaṭighātādiyeva hi yogino cīvarapaṭisevane payojanaṃ. Sītassāti dhātukkhobhato vā utupariṇāmato vā uppannasītassa. Paṭighātāyāti paṭibāhanatthaṃ tappaccayassa vikārassa vinodanatthaṃ. Uṇhassāti aggisantāpato uppannassa uṇhassa. Ḍaṃsādayo pākaṭāyeva. Puna yāvadevāti niyatapayojanaparimāṇaniyamanaṃ. Niyatañhi payojanaṃ cīvarapaṭisevanassa hirikopīnapaṭicchādanaṃ, itaraṃ kadāci kadāci . Hirikopīnanti sambādhaṭṭhānaṃ . Yasmiñhi aṅge vivaṭe hirīkuppati vinassati, taṃ hiriyā kopanato hirikopīnaṃ, tassa paṭicchādanatthaṃ cīvaraṃ paṭisevati.

关于理智的思维，总论顶礼衣服等，谓之“为寒苦防御”等，乃是经过审察而示理智之慎思。此“如是”，谓为此等适宜的所缘。为生死流转所着，则为欲界所缘之所缘，此衣服即居所等一切服饰。持用谓过衣服之下使用。限定谓对功用之量度归制。正如寒苦防御等，对于善修行人衣服持用之用途。寒苦乃因体内诸元素失调或气候变化所致之寒冷。防御乃治理疼痛及相应病症之目的。热苦即热病等之苦。瘙痒为明荬显现的症状。有时限定用途之限量，乃关于遮羞防护之衣服使用，其他则或间或不定。遮羞防护，乃指与名誉维护相关。若身上裸露出羞耻之处受损毁，便为羞辱激起愤怒者，则遮护衣服即为其防护用。

Piṇḍapātanti yaṃ kiñci āhāraṃ. So hi piṇḍolyena bhikkhanāya patte patanato tattha tattha laddhabhikkhāpiṇḍānaṃ pāto sannipātoti ‘‘piṇḍapāto’’ti vuccati. Neva davāyāti na kīḷanāya. Na madāyāti na balamadamānamadapurisamadatthaṃ. Na maṇḍanāyāti na aṅgapaccaṅgānaṃ pīṇanabhāvatthaṃ. Na vibhūsanāyāti na tesaṃyeva sobhanatthaṃ, chavisampatiatthanti attho. Imāni ca padāni yathākkamaṃ moha-dosa-saṇṭhāna-vaṇṇa-rāgūpanissaya-pahānatthāni veditabbāni. Purimaṃ vā dvayaṃ attano attano saṃkilesuppattinisedhanatthaṃ, itaraṃ parassapi. Cattāripi kāmasukhallikānuyogassa pahānatthaṃ vuttānīti veditabbāni. Kāyassāti rūpakāyassa. Ṭhitiyā yāpanāyāti pabandhaṭṭhitatthañceva pavattiyā avicchedanatthañca cirakālaṭṭhitatthaṃ jīvitindriyassa pavattāpanatthaṃ. Vihiṃsūparatiyāti jighacchādukkhassa uparamaṇatthaṃ. Brahmacariyānuggahāyāti sāsanamaggabrahmacariyānaṃ anuggahatthaṃ. Itīti evaṃ iminā upāyena. Purāṇañca vedanaṃ paṭihaṅkhāmīti purāṇaṃ abhuttapaccayā uppajjanakavedanaṃ paṭihanissāmi. Navañca vedanaṃ na uppādessāmīti navaṃ bhuttapaccayā uppajjanakavedanaṃ na uppādessāmīti. Tassā hi anuppannāya anuppajjanatthameva āhāraṃ paribhuñjati. Ettha ca abhuttapaccayā uppajjanakavedanā nāma yathāpavattā jighacchānimittā vedanā. Sā hi abhuñjantassa bhiyyo bhiyyo pavaḍḍhanavasena uppajjati, bhuttapaccayā uppajjanakavedanāpi khudānimittāva aṅgadāhasūlādivedanā appavattā. Sā hi bhuttapaccayā anuppannāva na uppajjissatīti. Vihiṃsānimittatā cetāsaṃ vihiṃsāya viseso.

布施饭食，谓供养之食物。此因乞食所取，遂因僧众依缘聚集之食资，称为乞食。不是为玩耍而用。非为醉酒，也非为显示力量与自大。非为装饰自身肢体，非为华美装饰，乃指去除缺憾之义。以上诸词必须如实领解为断除痴愚恼怒缠住、斩断渴爱怨恨之所缘。有二堪称为断除:一为自己断除自身烦恼之生成，二为断除他人恶业之缠绕。又四种乐欲败坏缘之行为也应当破弃，即取身之色、身业之住及其延续不间断且久远持存生命机能之活动，即支配及维持生命感受的连续。苦恼生起之讨厌，以转除厌恶为目的。持戒修行之辅佐语义，谓护持戒律与进圣道之辅助由此引出。古烦恼谓之旧感受，因非现起所生，故称为旧感受，即由非新生因缘引生之烦恼感受得以断除。新感受谓由新生因缘所引起的感受，现有此食物则不断续此感受。非现起感受乃因愤怒心态作为内因而生之苦感。此现起苦感随内心愤怒增长日益加剧，现起感受中带来微小的痛苦敏感，例如四肢灼痛之感等，该生起不会再次产生，故名不现起御逻。愤怒因缘之特征为心识对烦恼敌意有所显露。

Yātrā ca me bhavissatīti yāpanā ca me catunnaṃ iriyāpathānaṃ bhavissati. Yāpanāyāti iminā jīvitindriyayāpanā vuttā, idha catunnaṃ iriyāpathānaṃ avicchedasaṅkhātā yāpanāti ayametāsaṃ viseso. Anavajjatā ca phāsuvihāro cāti ayuttapariyesanapaṭiggahaṇaparibhogaparivajjanena anavajjatā, parimitaparibhogena phāsuvihāro. Asappāyāparimitabhojanapaccayā aratitandīvijambhitāviññugarahādidosābhāvena vā anavajjatā, sappāyaparimitabhojanapaccayā kāyabalasambhavena phāsuvihāro. Yāvadatthaudarāvadehakabhojanaparivajjanena seyyasukhapassasukhamiddhasukhādīnaṃ abhāvato anavajjatā, catupañcālopamattaññīnabhojanena catuiriyāpathayogyatāpādanato phāsuvihāro. Vuttañhetaṃ –

“我将要远行”即是说我身体四路活动将全部存在。所谓执行，即指此生命机能之行动力涵盖这四种身体行为，且断续不绝。清净无碍者，谓无损戒体之极严持守，亦即不杂染妄求沉溺及近虑之少欲出世生活。因不适量享用食物，得以安稳清净。过度不及导致烦恼混乱及心绪不宁。因为奢糜凑众饮食及昼夜困倦昏沉懈怠，智慧昏庸，生命力不足，故不能称清净生活。节制清净生活，能得四禅果中殊胜安乐，无忧无惧。故论曰——

‘‘Cattāro pañca ālope, abhutvā udakaṃ pive;

“四五种丧失之中，没有饮用水分，”“对于戒心纯洁的比库而言，清净生活是最美好的。”（长老传983页）

Alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti. (theragā. 983);

『足以安乐住，于具精勤之比库』（《长老偈》983偈）。

Ettāvatā payojanapariggaho, majjhimā ca paṭipadā dīpitā hoti.

这样，目的的确立与中道修行业路被明了。

Senāsananti sayanañca āsanañca. Yattha hi vihārādike seti nipajjati, āsati nisīdati, taṃ senāsanaṃ. Utuparissayavinodanapaṭisallānārāmatthanti utuyeva parisahanaṭṭhena parissayo, sarīrābādhacittavikkhepakaro, atha vā yathāvutto utu ca sīhabyagghādipākaṭaparissayo ca rāgadosādipaṭicchannaparissayo ca utuparissayo, tassa vinodanatthañceva ekībhāvasukhatthañca. Idañca cīvarapaṭisevane hirikopīnapaṭicchādanaṃ viya tassa niyatapayojananti puna ‘‘yāvadevā’’ti vuttaṃ.

“宿处”即卧具及坐具。因佛法中，凡修行处等，所安住、停息、坐卧之所，称为宿处。又所谓驱遣酷热、扑灭烦恼之处，亦是宿处。其为身苦与心散乱之所，人亦称之为驱遣处。此外，如酷热及狮虎等猛兽的酷烈之处，亦是驱遣之属。其功能在于消解烦恼，并统一身心以致安乐。至于衣服之用，若有羞耻心及遮蔽之意，亦称为特定目的之物，古语谓之“直至今时”为止。

Gilānapaccayabhesajjaparikkhāranti rogassa paccanīkappavattiyā gilānapaccayo, tato eva bhisakkassa anuññātavatthutāya bhesajjaṃ, jīvitassa parivārasambhārabhāvehi parikkhāro cāti gilānapaccayabhesajjaparikkhāro, taṃ. Uppannānanti jātānaṃ nibbattānaṃ. Veyyābādhikānanti byābādhato dhātukkhobhato ca tannibbattarogato ca jātānaṃ. Vedanānanti dukkhavedanānaṃ. Abyābajjhaparamatāyāti niddukkhaparamabhāvāya paṭisevāmīti yojanā. Evamettha saṅkhepeneva pāḷivaṇṇanā veditabbā. Navavedanuppādanatopīti na kevalaṃ āyatiṃ eva vipākapariḷāhā, atha kho atibhojanapaccayā alaṃsāṭakādīnaṃ viya navavedanuppādanatopi veditabbāti attho.

所谓疾病缘由与药物照料，指疾病发生的缘起，继之为医师所允许的药物治疗及生活护理，合称疾病因缘、药物及照料。这里“发生”是已产生之意。病患是因病理、病气及疾病所致之状况。受苦是痛苦感受。“不受病苦极致”者，意指达至无苦无病状态之境。此乃简单归纳之巴利文义。此处“新苦发起”非仅指后世果报之苦，还包括由于过食等引发之疾病与痈疡等新苦的产生，故亦当知此义。

Paṭisevanāpahātabbaāsavavaṇṇanā niṭṭhitā. · 应以受用而断漏之解释已毕。

Adhivāsanāpahātabbaāsavavaṇṇanā应以忍受而断漏之解释

§24

24.Khamoti khamanako. Kammaṭṭhānikassa calanaṃ nāma kammaṭṭhānapariccāgoti āha ‘‘calati kampati kammaṭṭhānaṃ vijahatī’’ti. Adhimattampi uṇhaṃ sahati, sahanto ca na naggasamaṇādayo viya sahati, atha kho kammaṭṭhānāvijahanenāti āha ‘‘sveva thero viyā’’ti. Bahicaṅkameti leṇato bahi caṅkame. Uṇhabhayenevāti narakaggiuṇhabhayeneva. Tenāha ‘‘avīcimahānirayaṃ paccavekkhitvā’’ti, tampi ‘‘mayā anekakkhattuṃ anubhūtaṃ, idaṃ pana tato mudutara’’nti evaṃ paccavekkhitvā. Etthāti etasmiṃ ṭhāne. Aggisantāpova veditabbo sūriyasantāpassa parato vuccamānattā.

24. 关于“忍”，即宽恕者。业处之动摇，即称业处之遗弃，有文云“摇动震动，业处离脱”。即使更加猛烈酷热，忍受之人亦非等闲禅者，故言忍业处脱离者“自由洒脱”。“外行”指斜躺外行之意。“忍受酷热”，比喻受地狱火烤及酷热之苦，故言“观大阿鼻地狱”，并言“我曾多次亲身经历，此后较为柔和”之类视察之义。此处“此地”，意即此处，如炽热燃烧则如太阳炎热后冷却般感知。

Parisuddhasīlohamasmīti sabbathāpi ‘‘visuddhasīlohamasmī’’ti maraṇaṃ aggahetvā avippaṭisāramūlikaṃ pītiṃ uppādesi. Saha pītuppādāti pharaṇapītiyā uppādena saheva. Visaṃ nivattitvāti pītivegena ajjhotthataṃ daṭṭhamukheneva bhassitvā. Tatthevāti sappena daṭṭhaṭṭhāneyeva. Cittekaggataṃ labhitvāti ‘‘pītimanassa kāyo passambhatī’’tiādinā (dī. ni. 1.466; 3.359; saṃ. ni. 5.376; a. ni. 3.96; 11.12) nayena samādhānaṃ pāpuṇitvā.

洁净戒律者，我今是洁净戒律人。此处常云“洁净戒律人”，以死亡为极限，逐除一切障碍而生起喜悦之乐。与喜乐并起，意指克除痴障而生起之轻安喜乐。毒被消灭者，谓喜乐之力如燃烧炭火上明燃之火焰。实在者，乃指此地固定之处。以喜乐为先得，自谓“喜乐身心平稳”之理（参比三藏论述）。

Paccayesu santoso bhāvanāya ca āramitabbaṭṭhānatāya ārāmo assāti paccayasantosabhāvanārāmo, tassa bhāvo paccaya…pe… rāmatā, tāya. Mahātheroti vuḍḍhataro thero. Vacanameva tadatthaṃ ñāpetukāmānaṃ pathoti vacanapatho.

在缘中欢喜，修习勤恳之地方，称为安舍缘中欢喜修习之处。其存在是缘，称为安舍。年长比库称为长老。此话乃指欲教化众生者所言，为传授教法之言语路径。

Asukhaṭṭhena vā tibbā. Yañhi na sukhaṃ, taṃ aniṭṭhaṃ ‘‘tibba’’nti vuccati. Evaṃsabhāvoti ‘‘adhivāsanajātiyo’’ti padassa atthamāha. Muhuttena khaṇeva vāte hadayaṃ phāletuṃ āraddheyeva. Anāgāmī hutvā parinibbāyīti arahattaṃ patvā parinibbāyi.

“痛苦”为“猛烈”。所谓不利于安乐者称为“猛烈”。此即“本性如此”之义，谓“依止生起之生”，即“本性相”。如瞬时风吹即欲击破心房。得无来者后，证阿拉汉果已，入般涅槃。

Evaṃ sabbatthāti ‘‘uṇhena phuṭṭhassa sītaṃ patthayato’’tiādinā sabbattha uṇhādinimittaṃ kāmāsavuppatti veditabbā, sītaṃ vā uṇhaṃ vā aniṭṭhanti adhippāyo. Attaggāhe sati attaniyaggāhoti āha ‘‘mayhaṃ sītaṃ uṇhanti gāho diṭṭhāsavo’’ti. Sītādike upagate sahantī khamantī te attano upari vāsentī viya hotīti vuttaṃ ‘‘āropetvā vāsetiyevā’’ti . Na nirassatīti na vidhunati. Yo hi sītādike na sahati, so te nirassanto vidhunanto viya hotīti.

此处说“普遍”即“因炽热而觉凉或感寒”等。应当依缘觉知诸欲烦恼的生起。凉与热皆为不利、烦恼之根本。自身观察即内观自己之法，认为“于我而言，凉与热乃显现逗留之态”，故言“任其逗留不断亦不消散”。不忍受凉寒者，恰似消解破坏者。

Adhivāsanāpahātabbaāsavavaṇṇanā niṭṭhitā. · 应以忍受而断漏之解释已毕。

Parivajjanāpahātabbaāsavavaṇṇanā应以回避而断漏之解释

§25

25.Ahaṃsamaṇoti (a. ni. ṭī. 3.6.58) ‘‘ahaṃ samaṇo, kiṃ mama jīvitena vā maraṇena vā’’ti evaṃ acintetvāti adhippāyo. Paccavekkhitvāti gāmappadesaṃ payojanādiñca paccavekkhitvā. Paṭikkamatīti hatthiādīnaṃ samīpagamanato apakkamati. Kaṇṭakā yattha tiṭṭhanti, taṃ kaṇṭakaṭṭhānaṃ. Amanussaduṭṭhānīti amanussasañcārena dūsitāni, saparissayānīti attho. Samānanti samaṃ, avisamanti attho. Akāsi vā tādisaṃ anācāraṃ.

“我为沙门”，意谓“我为沙门，何以我命存亡？”此为推想。回顾即反观乡野及行止等事。退避意为远离大象等。荆棘丛即荆棘所在。非人过恶即指受非人之污秽聚染。相似者谓同等，相异者反是。若为如此恶习。

Sīlasaṃvarasaṅkhātenāti ‘‘kathaṃ parivajjanaṃ sīla’’nti yadettha vattabbaṃ, taṃ heṭṭhā vuttameva. Apica ‘‘caṇḍaṃ hatthiṃ parivajjetī’’ti vacanato hatthiādiparivajjanampi bhagavato vacanānuṭṭhānanti katvā ācārasīlamevāti veditabbaṃ.

谓依持戒约束，详言“不应害戒”，此乃应行处。如“有严厉者弃象”之语，即彼亦是佛所称赞之戒行。

Parivajjanāpahātabbaāsavavaṇṇanā niṭṭhitā. · 应以回避而断漏之解释已毕。

Vinodanāpahātabbaāsavavaṇṇanā应以除去而断漏之解释

§26

26.Itipīti iminā kāraṇena, ayonisomanasikārasamuṭṭhitattāpi lobhādisahagatattāpi kusalapaṭipakkhatopītiādīhi kāraṇehi ayaṃ vitakko akusaloti attho. Iminā nayena sāvajjotiādīsupi attho veditabbo. Ettha ca akusalotiādinā diṭṭhadhammikaṃ kāmavitakkassa ādīnavaṃ dasseti, dukkhavipākoti iminā samparāyikaṃ. Attabyābādhāya saṃvattatītiādīsupi imināva nayena ādīnavavibhāvanā veditabbā. Uppannassa kāmavitakkassa anadhivāsanaṃ nāma puna tādisassa anuppādanaṃ, taṃ panassa pahānaṃ vinodanaṃ byantikaraṇaṃ anabhāvagamananti ca vattuṃ vaṭṭatīti pāḷiyaṃ ‘‘uppannaṃ kāmavitakkaṃ nādhivāsetī’’ti vatvā ‘‘pajahatī’’tiādi vuttanti tamatthaṃ dassento ‘‘anadhivāsento kiṃ karotīti pajahatī’’tiādimāha. Pahānañcettha vikkhambhanameva, na samucchedoti dassetuṃ ‘‘vinodetī’’tiādi vuttanti vikkhambhanavaseneva attho dassito.

「因」此加之，此虽由非正当思维等生起，因贪等伴随，故谓不善之行。以此理引申到“与不善相依”，亦应知其义。此说不善即意指见谛上的感官身想污染，因生苦果报。自身妨碍之助缘等，应由此理辨析。由此道转逆，则所谓“执着不生”，即无依维持生起。其舍弃是斥除、解除，不是绝断，故谓解除为转逆，非断灭。

Kāmavitakkoti sampayogato ārammaṇato ca kāmasahagato vitakko. Tenāha ‘‘kāmapaṭisaṃyuttotakko’’tiādi. Kāmapaṭisaṃyuttoti hi kāmarāgasaṅkhātena kāmena sampayutto vatthukāmasaṅkhātena paṭibaddho ca. Uppannuppanneti tesaṃ pāpavitakkānaṃ uppādāvatthāgahaṇaṃ vā kataṃ siyā anavasesaggahaṇaṃ vā. Tesu paṭhamaṃ sandhāyāha ‘‘upannamatte’’ti, sampatijāteti attho. Anavasesaggahaṇaṃ byāpanicchāya hotīti dassetuṃ ‘‘satakkhattumpi uppanne’’ti vuttaṃ. Ñātivitakkoti ‘‘amhākaṃ ñātayo sukhajīvino sampattiyuttā’’tiādinā gehassitapemavasena ñātake ārabbha uppannavitakko. Janapadavitakkoti ‘‘amhākaṃ janapado subhikkho sampannasasso ramaṇīyo’’tiādinā gehassitapemavaseneva janapadaṃ ārabbha uppannavitakko. Ukkuṭikappadhānādīhi dukkhe nijjiṇṇe samparāye attā sukhī hoti amaroti dukkarakārikāya paṭisaṃyutto amaratthāya vitakko, taṃ vā ārabbha amarāvikkhepadiṭṭhisahagato amaro ca so vitakko cāti amaravitakko. Parānuddayatāpaṭisaṃyuttoti paresu upaṭṭhākādīsu sahanandikādivasena pavatto anuddayatāpatirūpako gehassitapemena paṭisaṃyutto vitakko. Lābhasakkārasilokapaṭisaṃyuttoti cīvarādilābhena ceva sakkārena ca kittisaddena ca ārammaṇakaraṇavasena paṭisaṃyutto. Anavaññattipaṭisaṃyuttoti ‘‘aho vata maṃ pare na avajāneyyuṃ, na heṭṭhā katvā maññeyyuṃ, pāsāṇacchattaṃ viya garuṃ kareyyu’’nti uppannavitakko.

欲念思维谓因缘所起，与欲乐相应之念。故称“与欲连结之思维”。“与欲相关”，即与欲爱、欲体、禁锢相关。起灭谓此恶念之发作与覆盖，可能为起生或覆盖不灭。首为生起，谓其初生。至于生起后依其时机可遮蔽或消灭，故称能断灭。亲族念谓“我族亲属乐生者”，以家庭之爱为缘起念。乡邑念谓“我乡邑富丽繁盛美好”，以乡邑友爱为缘起念。苦辛邓诸为与苦相遇生起，使本人合于幸福不死，且携带无苦故之念，由此生不死意念。对他人痛苦之相应，无烦恼亦然。所得荣誉相应谓因得衣食荣誉及名声赞叹故生之念。无轻慢相关谓“他人不轻侮我，不轻慢或看我为下”等，谓于他人心生敬重念。

Kāmavitakko kāmasaṅkappanasabhāvattā kāmasaṅkappapavattiyā sātisayattā ca kāmanākāroti āha ‘‘kāmavitakko panettha kāmāsavo’’ti. Tabbisesoti kāmāsavaviseso, rāgasahavuttīti adhippāyo. Kāmavitakkādike vinodeti attano santānato nīharati etenāti vinodanaṃ, vīriyanti āha ‘‘vīriyasaṃvarasaṅkhātena vinodanenā’’ti.

欲念思维依其本性即由欲念起始，且由欲念的生起而延续，故称欲念思维具欲的形态。故有言：「此境中之欲念思维即为欲贪污。」其中「欲贪污」者，谓欲贪的特殊状态，是染着贪欲的心相。以欲念思维等为乐，从自身世系中调伏逸出，此谓调伏。佛言：「以精进禁约所摄受，行调伏事。」

Vinodanāpahātabbaāsavavaṇṇanā niṭṭhitā. · 以遣除而应断诸漏之解释已毕。

Bhāvanāpahātabbaāsavavaṇṇanā以修习而应断诸漏之解释

§27

27. ‘‘Satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiyo paripūrentī’’ti (saṃ. ni. 5.187) vacanato vijjāvimuttīnaṃ anadhigamo tato ca sakalavaṭṭadukkhānativatti abhāvanāya ādīnavo, vuttavipariyāyena bhagavato orasaputtabhāvādivasena ca bhāvanāya ānisaṃso veditabbo. Uparimaggattayasamayasambhūtāti dutiyādimaggakkhaṇe jātā, bhāvanādhikārato dutiyamaggādipariyāpannāti attho. Nanu ca te lokuttarā eva, kasmā visesanaṃ katanti? Nayidaṃ visesanaṃ, visesitabbaṃ panetaṃ, lokuttarabojjhaṅgā eva adhippetā, te ca kho uparimaggattayasamayasambhūtāti. Bojjhaṅgesu asammohatthanti vipassanājhānamaggaphalabojjhaṅgesu sammohābhāvatthaṃ. Missakanayena hi bojjhaṅgesu vuccamānesu tadaṅgādivivekadassanavasena vipassanābojjhaṅgādayo vibhajitvā vuccanti, na nibbattitalokuttarabojjhaṅgā evāti bojjhaṅgesu sammoho na hoti bojjhaṅgabhāvanāpaṭipattiyā ca sammadeva pakāsitattā. Idha panāti imasmiṃ sutte, imasmiṃ vā adhikāre. Lokuttaranayo eva gahetabbo bhāvanāmaggassa adhikatattā.

所谓念觉支者，即念觉支一词而已。所谓赞护处者，即记忆和守护之处。譬如久远时间等分别境，既往之所止，那处不依赖而坐静之地。譬如水中蒲苇折断而不能行，若砾石坚硬故不起移动，赞护处为不被扰乱、无缠缚、没有碎裂的维持。此意亦见于《米林问答》中。物主者，即物品保管者。赞护之以无缠累。长老者指龙军长老。相应话题开头显现一种事迹无忧，无缠累，未感忧虑、未有困惑。面向可触境而保持，即对身等对象心境之正觉。

Ādipadānanti (a. ni. ṭī. 1.1.418) ‘‘satisambojjhaṅga’’nti evamādīnaṃ tasmiṃ tasmiṃ vākye ādibhūtānaṃ padānaṃ. Atthatoti visesavasena sāmaññavasena ca padatthato. Lakkhaṇādīhīti lakkhaṇarasapaccupaṭṭhānato. Kamatoti anupubbito. Anūnādhikatoti tāvattakato. Vibhāvināti viññunā.

菩提与法的相契合，是身心之组成部分，乃菩提或圣弟子之成员、因缘。于本处即于「基础」、「横梁」、「突破波束」经意，即增支部尼连禅经注中。

Satisambojjhaṅgeti satisambojjhaṅgapade. Saraṇaṭṭhenāti anussaraṇaṭṭhena. Cirakatādibhedaṃ ārammaṇaṃ upagantvā ṭhānaṃ, anissajjanaṃ vā upaṭṭhānaṃ. Udake alābu viya pilavitvā gantuṃ adatvā pāsāṇassa viya niccalassa ārammaṇassa ṭhapanaṃ sāraṇaṃ asammuṭṭhatākaraṇaṃ apilāpanaṃ. Vuttampi hetaṃ milindapañhe. Bhaṇḍāgārikoti bhaṇḍagopako. Apilāpe karoti apilāpeti. Therenāti nāgasenattherena. Sammosapaccanīkaṃ kiccaṃ asammoso, na sammosābhāvamattaṃ. Gocarābhimukhabhāvapaccupaṭṭhānāti kāyādiārammaṇābhimukhabhāvapaccupaṭṭhānā.

以烦恼为基础，建立起念处；以放逸为引注；以渴爱和见解为基础，其中渴爱和见解处谓烦恼聚集改变。以永恒观为基础；以灭尽见为引注。以懈怠为基础，以躁扰为引注。以追求感官之乐为基础；以自愧惭惭为引注。以所有善业为基础，以普遍世间善业为引注。」

Bodhiyā dhammasāmaggiyā, aṅgo avayavo, bodhissa vā ariyasāvakassa aṅgo kāraṇaṃ. Patiṭṭhānāyūhanā oghataraṇasuttavaṇṇanāyaṃ (saṃ. ni. aṭṭha. 1.1.1) –

觉之法聚，【支】者，即部分、组成；或者，觉者、圣弟子之支，即缘由。于《渡瀑流经》注疏中立足、积累之意（《相应部》注疏1.1.1）——

‘‘Kilesavasena patiṭṭhānaṃ, abhisaṅkhāravasena āyūhanā. Taṇhādiṭṭhīhi patiṭṭhānaṃ, avasesakilesābhisaṅkhārehi āyūhanā. Taṇhāvasena patiṭṭhānaṃ, diṭṭhivasena āyūhanā. Sassatadiṭṭhiyā patiṭṭhānaṃ, ucchedadiṭṭhiyā āyūhanā. Līnavasena patiṭṭhānaṃ, uddhaccavasena āyūhanā. Kāmasukhānuyogavasena patiṭṭhānaṃ, attakilamathānuyogavasena āyūhanā. Sabbākusalābhisaṅkhāravasena patiṭṭhānaṃ, sabbalokiyakusalābhisaṅkhāravasena āyūhanā’’ti –

『以烦恼为住立，以增益行为积聚。以渴爱与邪见为住立，以其余烦恼及增益行为积聚。以渴爱为住立，以邪见为积聚。以常见为住立，以断见为积聚。以沉滞为住立，以掉举为积聚。以耽著欲乐为住立，以自苦苦行为积聚。以一切不善增益行为住立，以一切世间善增益行为积聚。』

Vuttesu pakāresu idha avuttānaṃ vasena veditabbā. Yā hi ayaṃ bodhīti vuccatīti yojetabbaṃ . ‘‘Bujjhatī’’ti padassa paṭibujjhatīti atthoti āha ‘‘kilesasantānaniddāya uṭṭhahatī’’ti. Taṃ pana paṭibujjhanaṃ atthato catunnaṃ saccānaṃ paṭivedho, nibbānasseva vā sacchikiriyāti āha ‘‘cattārī’’tiādi. Jhānaṅgamaggaṅgādayo viyāti yathā aṅgāni eva jhānamaggā, na aṅgavinimuttā, evamidhāpīti attho. Senaṅgarathaṅgādayo viyāti etena puggalapaññattiyā avijjamānapaññattibhāvaṃ dasseti.

依以往所述之释义，当从此处并未展开之意趣加以认识。所谓此处为“觉知”，应作如下解释：对『了悟』一词，应解为“对烦恼如影随形之起，生起觉知”。而所谓觉知，实为四圣谛之真实证知，即涅槃证现，故言“四者”等。关于禅定支行之类，则指此诸支为禅定之道路四支，非亦是彼支行。此意如此。至于诸兵车之类，乃借用以显个人概念上的无明及无明所显之执着状态。

Bodhāya saṃvattantīti bojjhaṅgāti idaṃ kāraṇattho aṅga-saddoti katvā vuttaṃ. Bujjhantīti bodhiyo, bodhiyo eva aṅgāti bojjhaṅgāti vuttaṃ ‘‘bujjhantīti bojjhaṅgā’’ti. Anubujjhantīti vipassanādīnaṃ kāraṇānaṃ bujjhitabbānañca saccānaṃ anurūpaṃ bujjhanti. Paṭibujjhantīti kilesaniddāya uṭṭhahanato paccakkhabhāvena vā paṭimukhaṃ bujjhanti. Sambujjhantīti aviparītabhāvena sammā ca bujjhanti. Evaṃ upasaggānaṃ atthavisesadīpanatā daṭṭhabbā. Bodhi-saddo hi sabbavisesayuttaṃ bujjhanaṃ sāmaññena gahetvā ṭhito.

所谓“产生觉知”，即所谓“觉支”，此为缘起义而以“四支”之名相称。谓“觉知者”，即“觉支”，故称“觉支”。所谓“生起觉知”，是指对观慧等因缘应当悟知的真实相应事实生起知见；“反觉”，则指对烦恼如影随形之起，反面觉察。当修习正见不颠倒，正觉之时即称“同觉”。从此可见觉支之特有作用与含义。“觉”字覆盖一切特定义理，故文中以此为中心立义。

Vicinātīti ‘‘tayidaṃ dukkha’’ntiādinā vīmaṃsati. Obhāsanaṃ dhammānaṃ yathābhūtasabhāvapaṭicchādakassa sammohassa viddhaṃsanaṃ yathā āloko andhakārassa. Yasmiṃ dhamme sati vīro nāma hoti, so dhammo vīrabhāvo. Īrayitabbatoti pavattetabbato. Kosajjapakkhato patituṃ appadānavasena sampayuttānaṃ paggaṇhanaṃ paggaho. Upatthambhanaṃ anubalappadānaṃ. Osīdanaṃ layāpatti, tappaṭipakkhato anosīdanaṃ daṭṭhabbaṃ. Pīṇayatīti tappeti vaḍḍheti vā. Pharaṇaṃ paṇītarūpehi kāyassa byāpanaṃ. Tuṭṭhi nāma pīti. Udaggabhāvo odagyaṃ, kāyacittānaṃ ukkhipananti attho. Kāyacittadarathapassambhanatoti kāyadarathassa cittadarathassa ca passambhanato vūpasamanato. Kāyoti cettha vedanādayo tayo khandhā. Daratho sārambho, dukkhadomanassapaccayānaṃ uddhaccādikilesānaṃ, tappadhānānaṃ vā catunnaṃ khandhānaṃ adhivacanaṃ. Uddhaccādikilesapaṭipakkhabhāvo daṭṭhabbo, evañcettha passaddhiyā aparipphandanasītibhāvo daṭṭhabbo asāraddhabhāvato. Tenāha bhagavā ‘‘passaddho kāyo asāraddho’’ti (ma. ni. 1.52).

所谓“考察”，是由“如是苦”等而探究判别。犹如光明破除黑暗之喻，正见之人即如光明照亮无明之暗。于此法身上有正直者，谓之正念法；需使法得运转流转。所谓“驱动”，是指依缘推动；“枚举如拾取著重点”，即为整理合持的意思；“支撑”者，为能够支撑稳固；“灭亡退失”指烦恼减少违灭；“减轻”即减少；“覆盖”乃指身体与心灵不善之覆盖。所谓“满足”，是指生喜悦。所谓“上升状态”，是指身心振奋。所谓“身心沉淀平静”，即身与心恬然安稳。所谓“身”，是指色受想行识四蕴中的色蕴。所谓“沉淀”，是指因苦恼如掉举等烦恼或四蕴中触痛等所生之身心不安；应当见其与理智平静无搅乱之差异。如世尊所言：“身心平静不同身心不安。”（中部尼 1.52）

Samādhānatoti sammā cittassa ādhānato ṭhapanato. Avikkhepo sampayuttānaṃ avikkhittatā, yena sasampayuttā dhammā avikkhittā honti, so dhammo avikkhepoti. Avisāro attano eva avisaraṇasabhāvo. Sampiṇḍanaṃ sampayuttānaṃ avippakiṇṇabhāvāpādanaṃ nhānīyacuṇṇānaṃ udakaṃ viya. Cittaṭṭhitipaccupaṭṭhānoti ‘‘cittassa ṭhitī’’ti (dha. sa. 11) vacanato cittassa pabandhaṭhitipaccupaṭṭhāno. Ajjhupekkhanatoti udāsīnabhāvato. Sāti bojjhaṅgaupekkhā . Samappavatte dhamme paṭisañcikkhati upapattito ikkhati tadākārā hutvā pavattatīti paṭisaṅkhānalakkhaṇā, evañca katvā ‘‘paṭisaṅkhā santiṭṭhanā gahaṇe majjhattatā’’ti upekkhākiccādhimattatāya saṅkhārupekkhā vuttā. Sampayuttadhammānaṃ yathāsakakiccakaraṇavasena samaṃ pavattanapaccayatā samavāhitā. Alīnānuddhatappavattipaccayatā ūnādhikatānivāraṇaṃ. Sampayuttānaṃ asamappavattihetukapakkhapātaṃ upacchindantī viya hotīti vuttaṃ ‘‘pakkhapātupacchedarasā’’ti. Ajjhupekkhanameva majjhattabhāvo.

所谓“集心”，即正当根本心之据点与安立。所谓“无间断”以及“连续性”，是指与真理法相应而不破坏其连续，故此法称为“无间断”。所谓“不可逃避”，乃是指自身无法逃离自身所生。合成合体，是诸对象互联系合就如清水调和成汤。所谓心之“据立”（依止），谓根据心之常住而维持。所谓“冷漠”，即心无所动摇之状态。此即觉支“舍”也。心于所缘之法中悉行调查而判断所缘，性状若此称作“反思”等，舍能摄心，含意为舍觉支。所缘连续真理法不断，故称“具足选择力”。无间断之法连贯不缺，无增无减，故有“断除不连续之性”喻论。此冷漠即为中道之心。

Sabbasmiṃ līnapakkhe uddhaccapakkhe ca atthikā patthanīyā icchitabbāti sabbatthikā, taṃ sabbatthikaṃ. Samānakkhaṇapavattīsu sattasupi sambojjhaṅgesu vācāya kamappavattito paṭipāṭiyā vattabbesu yaṃ kiñci paṭhamaṃ avatvā satisambojjhaṅgasseva paṭhamaṃ vacanassa kāraṇaṃ sabbesaṃ upakārakattanti vuttaṃ ‘‘sabbesa’’ntiādi. Sabbesanti ca līnuddhaccapakkhikānaṃ, aññathā sabbepi sabbesaṃ paccayāti.

于所有动揺与宁静两极，应当以一切时刻皆为均衡，此为全面均衡。所谓“一切时”，指所有起伏转换不失平衡。于七种觉支，同步灌注，言语调和，无有偏颇者。此乃第一首应先达成，以由此觉支增长而达到觉支利益。所谓“一切者”，是指与动晦相对，令人思维不同。

‘‘Kasmā satteva bojjhaṅgā vuttā’’ti codako saddhālobhādīnampi bojjhaṅgabhāvaṃ āsaṅkati, itaro satiādīnaṃyeva bhāvanāya upakārataṃ dassento ‘‘līnuddhaccapaṭipakkhato sabbatthikato cā’’tiādimāha. Tattha līnassāti atisithilavīriyatādīhi bhāvanāvīthiṃ anotaritvā saṃkuṭitassa cittassa. Tadā hi passaddhisamādhiupekkhāsambojjhaṅgā na bhāvetabbā. Tañhi etehi allatiṇādīhi viya paritto aggi dussamuṭṭhāpiyaṃ hotīti. Tenāha bhagavā ‘‘seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa, so tattha allāni ceva tiṇāni pakkhipeyyā’’tiādi (saṃ. ni. 5.234). Dhammavicayavīriyapītisambojjhaṅgā pana bhāvetabbā, sukkhatiṇādīhi viya paritto aggi līnaṃ cittaṃ etehi susamuṭṭhāpiyaṃ hotīti. Tena vuttaṃ ‘‘yasmiñca kho’’tiādi. Tattha yathāsakaṃ āhāravasena dhammavicayasambojjhaṅgādīnaṃ bhāvanā veditabbā. Vuttañhetaṃ ‘‘atthi, bhikkhave, kusalākusalā dhammā…pe… pītisambojjhaṅgassa bhiyyobhāvāya…pe… saṃvattatī’’ti (saṃ. ni. 5.232). Tattha sabhāvasāmaññalakkhaṇapaṭivedhavasena pavattamanasikāro…pe… dhammavicayasambojjhaṅgādayo bhāveti nāma.

问难者问：『为何只说七觉支？』——此乃担忧信、贪等或许也具有觉支之性。另一方则说明唯有念等诸法对修习有益助，故言『因为是沉滞与掉举之对治，以及因普遍适用等』。其中，『沉滞之时』，谓心因精进过于弛缓等而未踏入修习之路、蜷缩退缩之时。彼时，轻安觉支、定觉支、舍觉支不应修习，因为沉滞之心犹如以湿草等欲燃小火，极难燃起。故世尊云：『诸比库，譬如有人欲燃小火，彼若投入湿草等……』（《相应部》5.234）。然而，择法觉支、精进觉支、喜觉支则应修习，因为沉滞之心犹如以干草等极易燃起小火。故经云：『然而于……』等。其中，应依各各之所缘，了知择法觉支等之修习。此义已说：『诸比库，有善法与不善法……乃至……于喜觉支之增长……乃至……导向……』（《相应部》5.232）。其中，以通达自性、共相、特相之方式所生起之作意……乃至……称为修习择法觉支等。

Uddhaccassāti cittassa accāraddhavīriyatādīhi sītibhāvapatiṭṭhitabhāvaṃ anotiṇṇatāya, tadā dhammavicayavīriyapītisambojjhaṅgā na bhāvetabbā. Tañhi etehi sukkhatiṇādīhi viya aggikkhandho duvūpasamayaṃ hoti. Tenāha bhagavā ‘‘seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa, so tattha sukkhāni ceva tiṇāni pakkhipeyyā’’tiādi (saṃ. ni. 5.234). Passaddhisamādhiupekkhāsambojjhaṅgā pana bhāvetabbā, allatiṇādīhi viya aggikkhandho uddhataṃ cittaṃ etehi suvūpasamayaṃ hoti. Tena vuttaṃ ‘‘yasmiñca kho’’tiādi. Etthāpi yathāsakaṃ āhāravasena passaddhisambojjhaṅgādīnaṃ bhāvanā veditabbā. Vuttañhetaṃ ‘‘atthi, bhikkhave, kāyapassaddhi cittapassaddhi…pe… upekkhāsambojjhaṅgassa bhiyyobhāvāya saṃvattatī’’ti (saṃ. ni. 5.232). Tattha yathāssa passaddhiādayo uppannapubbā, taṃ ākāraṃ sallakkhetvā tesaṃ uppādanavasena tathā manasikarontova passaddhisambojjhaṅgādayo bhāveti nāma. Satisambojjhaṅgo pana sabbattha bahūpakāro. So hi cittaṃ līnapakkhikānaṃ passaddhiādīnaṃ vasena layāpattito, uddhaccapakkhikānañca dhammavicayādīnaṃ vasena uddhaccapātato rakkhati, tasmā so loṇadhūpanaṃ viya sabbabyañjanesu sabbakammikaamacco viya ca rājakiccesu sabbattha icchitabbo. Tenāha ‘‘satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī’’ti (saṃ. ni. 5.234).

所谓掉举，乃指心由于精进不足等原因，生起寒冷、轻安、静止等状态未能超越的情况，于此时应当不生起研讨法义的精进和喜悦等觉支，因为这些觉支如同火堆，反使烦恼难以息灭。故世尊曾说：“譬如有人欲灭大火，则须抛掷草木枝叶等助燃物。”这是说掉举之心妨碍安静定境的生起，正应培育安静、禅定、等念觉支，它们能使烦恼如火堆般熄灭。对此，须当依个人根器，以适当方式调护安静觉支等，正如经中说：“有身安静、心安静等觉支增长”，安静觉支须修习增进。先前已具安静等觉支之相，观察其生起之缘因，如实于此作用发起修习，此谓安静等觉支之修持。正念觉支普遍多助，此觉支能摄持心，使被执着意如浓烟者镇息，使掉举之心如利刃被摄持，故应如用盐熏扰百病和王侯政事一般对待此觉支，故世尊曰：“我皆称赞正念觉支在一切处之功用。”

Ñatvā ñātabbāti (saṃ. ni. ṭī. 1.1.129) sambandho. Vaḍḍhi nāma vepullaṃ bhiyyobhāvo punappunaṃ uppādo evāti āha ‘‘punappunaṃ janetī’’ti. Abhivuddhiṃ pāpento nibbatteti. Vivittatāti vivittabhāvo. Yo hi vivecanīyato viviccati, yaṃ viviccitvā ṭhitaṃ, tadubhayaṃ idha vivittabhāvasāmaññena ‘‘vivittatā’’ti vuttaṃ. Tesu purimo vivecanīyato viviccamānatāya vivekasaṅkhātāya viviccanakiriyāya samaṅgī dhammasamūho tāya eva viviccanakiriyāya vasena vivekoti gahito. Itaro sabbaso tato tato vivittasabhāvatāya. Tattha yasmiṃ dhammapuñje satisambojjhaṅgo viviccanakiriyāya pavattati, taṃ yathāvuttāya viviccamānatāya vivekasaṅkhātaṃ nissāyeva pavattati, itaraṃ pana tanninnatātadārammaṇatāhīti vuttaṃ ‘‘viveke nissita’’nti. Yathā vā vivekavasena pavattaṃ jhānaṃ ‘‘vivekaja’’nti vuttaṃ, evaṃ vivekavasena pavatto bojjhaṅgo ‘‘vivekanissito’’ti daṭṭhabbo. Nissayaṭṭho ca vipassanāmaggānaṃ vasena maggaphalānaṃ veditabbo. Asatipi pubbāparabhāve ‘‘paṭiccasamuppādā’’ti ettha paccayānaṃ samuppādanaṃ viya abhinnadhammādhārā nissayanabhāvanā sambhavantīti. Ayamevāti viveko eva. Viveko hi pahānavinayavirāganirodhā ca samānatthā.

所谓了知，应当了知，此谓相关。所谓增进，是指不断增长、反复生起，故说“反复生起”。由生起而致增长。所谓无碍，谓无障碍自在。所谓远离，是指远隔于所远离之事。凡远离需舍弃者而远离之者，及依其舍弃而成立远离行为者，皆称作远离。于其中，有一类远离行为称为善远离行，此行生于法宝中正念觉支，因其对境的远离而生起，故此觉支称为依远离而生。正如以远离之力生起禅定称为“远离生”，同理，此觉支因远离而依止生起，故视为依远离者。须以此依止之义，体认出由正见远离贪嗔痴等而生起之八正道果报。所谓远离，实指断除、培养、摈弃诸恶。

Tadaṅgasamucchedanissaraṇavivekanissitataṃ vatvā paṭipassaddhivivekanissitatāya avacanaṃ ‘‘satisambojjhaṅgaṃ bhāvetī’’tiādinā bhāvetabbānaṃ bojjhaṅgānaṃ idha vuttattā. Bhāvitabbojjhaṅgassa hi ye sacchikātabbā phalabojjhaṅgā, tesaṃ kiccaṃ paṭipassaddhiviveko. Ajjhāsayatoti ‘‘nibbānaṃ sacchikarissāmī’’ti mahantaajjhāsayato. Yadipi vipassanākkhaṇe saṅkhārārammaṇaṃ cittaṃ, saṅkhāresu pana ādīnavaṃ suṭṭhu disvā tappaṭipakkhe nibbāne adhimuttatāya ajjhāsayato nissaraṇavivekanissitatā dāhābhibhūtassa puggalassa sītaninnacitattā viya. Na paṭisiddhā vipassanāpādakesu kasiṇārammaṇādijhānesu satiādīnaṃ nibbedhabhāgiyattā. Anuddharantā pana vipassanā viya bodhiyā maggassa āsannakāraṇaṃ jhānaṃ na hoti, nāpi tathā ekantikaṃ kāraṇaṃ, na ca vipassanākiccassa viya jhānakiccassa niṭṭhānaṃ maggoti katvā na uddharanti. Ettha ca kasiṇaggahaṇena tadāyattāni āruppānipi gahitānīti daṭṭhabbāni. Tānipi hi vipassanāpādakāni nibbedhabhāgiyāni ca hontīti vattuṃ vaṭṭati tanninnabhāvasabbhāvato. Yadaggena hi nibbānaninnatā, tadaggena phalaninnatāpi siyā. ‘‘Kudāssu nāmāhaṃ tadāyatanaṃ upasampajja vihareyya’’nti (ma. ni. 1.465) ādivacanampetassa atthassa sādhakaṃ.

论及以断除、放逸、远离三者所集之义及其安住而成之正念觉支内相关觉支，已说明应当修习之觉支者。所应修习觉支中，具足真观证果之觉支，即断除放逸远离等功德，谓之安住。所谓定意，谓由此可望证入涅槃之大愿。虽说观照时心住于行蕴，但观察行蕴之苦害，见其不净，于见苦灭之正法而生起了悟，诱发断除放逸远离，以犹如身染火而生寒凉之心，非因禅定等诸具足功德而得宁静。非定能镇静诸果律类，如色界遍等定等般所成就。修习观照，当随所依止之媒介进行，所依止诸物如遍色界诸相亦当受持。此时观照能断除妄想，具断除力，非受定出于诳妄之累；如欲礼拜尊敬某处，须以其处为依止，观照亦复如是。说“彼时，我何所依彼处住持？”（《大念处经》一四六五经文）即指此义成就功德之处，极为重要。

Vossagga-saddo pariccāgattho pakkhandanattho cāti vossaggassa duvidhatā vuttā. Vossajjanañhi pahānaṃ, vissaṭṭhabhāvena nirāsaṅkapavati ca, tasmā vipassanākkhaṇe tadaṅgavasena, maggakkhaṇe samucchedavasena paṭipakkhassa pahānaṃ vossaggo, tathā vipassanākkhaṇe tanninnabhāvena, maggakkhaṇe ārammaṇakaraṇena vissaṭṭhasabhāvato vossaggoti veditabbaṃ. Yathāvuttena pakārenāti tadaṅgasamucchedapakārena tanninnatadārammaṇakaraṇapakārena ca. Pubbe vossagga-padasseva atthassa vuttattā āha ‘‘sakalena vacanenā’’ti. Pariṇamantaṃ vipassanākkhaṇe, pariṇataṃ maggakkhaṇe. Pariṇāmo nāma paripākoti āha ‘‘paripaccantaṃ paripakkañcā’’ti. Paripāko ca āsevanalābhena āhitasāmatthiyassa kilesassa pariccajituṃ nibbānañca pakkhandituṃ tikkhavisadasabhāvo. Tenāha ‘‘ayañhī’’tiādi. Esa nayoti yvāyaṃ ‘‘tadaṅgavivekanissita’’ntiādinā satisambojjhaṅge vutto, sesesu dhammavicayasambojjhaṅgādīsupi esa nayoti evaṃ tattha netabbanti attho.

“放逸”一词，有盻掉逸脱之义，亦有散乱之义。故定意时，如观照时，因此放逸，生起“次第断除”，定意时，则因断除而生集中，故此放逸之义应辨析清楚。如前云，放逸时以放逸断除作次第，因放逸断除而生出名为断除之行，系以此业作缘，故称为断除。其余则为各处次第放逸之状。当于法合集中，正念觉支于断除生起之次第，基于断除而起，名为依断除。正如由依断除而生禅定，称为“依断除”，正觉支亦应视为“依断除”。依此依止，能知见诸禅果。所谓先所述前法，即缘起；缘起谓缘起法连绵不断，缘起不仅是条件之会合，亦为生起条件之培养成就。一切即是此义。远离即是断除、培养及摈弃恶所成的同义。

Evaṃ ādikammikānaṃ bojjhaṅgesu asammohatthaṃ missakanayaṃ vatvā idāni nibbattitalokuttarabojjhaṅgavasena atthaṃ vibhāvetuṃ ‘‘idha panā’’tiādi vuttaṃ. Idha panāti imasmiṃ sabbāsavasuttante. Maggo eva vossaggavipariṇāmī bhāvanāmaggassa idha adhippetattā. Tañca khoti satisambojjhaṅgaṃ. Samucchedatoti samucchindanato.

先前诸觉支当以不迷惑的真诚教导予以指示，而今当以已生起之超越尘垢界觉支之义加以阐明，如经文所云“此处正是……”此处即指一切烦恼恼尽之境。由此正路，断除放逸与散乱而得成熟之法门乃是正念觉支。所谓“断除”，即指彻底切断和分离。

Diṭṭhāsavassa paṭhamamaggavajjhattā ‘‘tayo āsavā’’ti vuttaṃ. Tepi anapāyagamanīyā eva veditabbā apāyagamanīyānaṃ dassaneneva pahīnattā. Satipi sambojjhaṅgānaṃ yebhuyyena maggabhāve tattha tattha sambojjhaṅgasabhāvānaṃ maggadhammānaṃ vasena vuttamaggattayasampayuttā bojjhaṅgāti paccekabojjhaṅge ‘‘bojjhaṅgabhāvanāyā’’ti iminā gaṇhanto ‘‘maggattayasampayuttāyā’’ti āha.

从见取烦恼断除之第一途径，曾言“三结”也。三者均为不可堕之法，须如实观察，观见可堕法之弃绝。又有关正觉支大多为三果成熟时之觉支，为此称为随缘觉支。此“觉支于三果成熟连缀”，尊称特别觉支为“觉支修持”，解释为“随缘觉支”。

Bhāvanāpahātabbaāsavavaṇṇanā niṭṭhitā. · 以修习而应断诸漏之解释已毕。

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28.Thomentoti āsavappahānassa sudukkarattā tāya eva dukkarakiriyāya taṃ abhitthavanto. Assāti pahīnāsavabhikkhuno. Ānisaṃsanti taṇhācchedādidukkhakkhayapariyosānaṃ udrayaṃ. Etehi pahānādisaṃkittanehi. Ussukkaṃ janentoti evaṃ dhammassāmināpi abhitthavanīyaṃ mahānisaṃsañca āsavappahānanti tattha ādarasahitaṃ ussāhaṃ uppādento. Dassaneneva pahīnāti dassanena pahīnā eva. Tena vuttaṃ ‘‘na appahīnesuyeva pahīnasaññī’’ti.

二十八、Thomentoti 是说断除烦恼之难，正因煞难之业故而遭受彼恶作。此谓于烦恼已断的比库而言。缘此，贪爱断除等苦灭之大果实迅速降临。以此断除之标记等为表示。『用心勤奋生发』者，即使法主亦曾勉励如是宝贵且宏大的觉悟，乃呼此为断除烦恼。见则断除，即以见为断除。故有言：“不曾斩除者，不能称为断除。”

Sabba-saddena āsavānaṃ, āsavasaṃvarānañca sambandhavasena dutiyapaṭhamavikappānaṃ bhedo daṭṭhabbo. Dassanābhisamayāti pariññābhisamayā pariññākiccasiddhiyā. Tenāha ‘‘kiccavasenā’’ti, asammohapaṭivedhenāti attho. Samussayo kāyo, attabhāvo vā.

以一切语义观察，烦恼与断烦恼之间存在相关区别，体现为第二层次之别分。『见法成就』者，即是圆满成就见慧，成就了智行之义。故所谓『依职业』，指无惑之断除。身心的烦恼积聚存在或本性存在，是此义所指。

Anavajjapītisomanassasahitaṃ cittaṃ ‘‘attano’’ti vattabbataṃ arahati atthāvahattā, na tabbiparītaṃ anatthāvahattāti pītisampayuttacittataṃ sandhāyāha ‘‘attamanāti sakamanā’’ti. Tenāha ‘‘tuṭṭhamanā’’ti. Attamanāti vā pītisomanassehi gahitamanā. Yasmā pana tehi gahitatā sampayuttatāva, tasmā vuttaṃ ‘‘pītisomanassehi vā sampayuttamanā’’ti. Yadettha atthato na vibhattaṃ, taṃ vuttanayattā suviññeyyattā cāti veditabbaṃ.

心与喜悦和欢喜相伴，此心为断我执者，因持是心能达阿拉汉观察的义理，非树立逆境或无益之心。谓由喜悦和欢喜所联结的心，称为欢喜心，亦谓悦心。欢喜心指深受喜悦欢喜之心。因其根深蒂固，故言『与喜悦欢喜相联心』。若所指义理不显明，不可随意论断，应谨慎区分厘清。

Sabbāsavasuttavaṇṇanāya līnatthappakāsanā samattā. · 一切漏经注释中隐义之阐明已竟。

3. Dhammadāyādasuttavaṇṇanā3. 法嗣经之解释

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29.Tasmātaṃ dassetvāti yasmā suttantavaṇṇanā suttanikkhepaṃ dassetvā vuccamānā pākaṭā hoti, yasmā cassa dhammadāyādasuttassa aṭṭhuppattiko nikkhepo, tasmā taṃ nikkhepaṃ dassetvā, kathetvāti attho. Lābhasakkāreti (saṃ. ni. ṭī. 2.2.63) lābhasakkārasaṅkhātāya aṭṭhuppattiyāti keci, lābhasakkāre vā aṭṭhuppattiyāti apare. Yā hi lābhasakkāranimittaṃ tadā bhikkhūsu paccayabāhullikatā jātā, taṃ aṭṭhuppattiṃ katvā bhagavā imaṃ desesīti. Yamakamahāmeghoti heṭṭhāolambanaupariuggamanavasena satapaṭalo sahassapaṭalo yugaḷamahāmegho. Tiṭṭhanti ceva bhagavati katthaci nibaddhavāsaṃ vasante, cārikaṃ pana gacchante anubandhanti ca. Bhikkhūnampi yebhuyyena kappasatasahassaṃ tato bhiyyopi pūritadānapāramisañcayattā tadā mahālābhasakkāro uppajjīti vuttaṃ ‘‘evaṃ bhikkhusaṅghassapī’’ti.

二十九、所谓“因此当现”，指经文解释经文段落时，能使讲述内容显明清楚。因世尊所受经义解释列示明了，故名之。详述称此为“成果具足”，亦有称为“利益尊重”，此指以利益和尊敬为名。某如『利益尊重的缘起』即是佛陀教团僧众福泽日增所致，佛陀于是说法。『双层大云』乃以下升高升的云层遍布百层千层的巨厚大云，云层中或于佛身所处处所停留，或巡行行脚随佛。诸比库经过长期积聚布施与波罗蜜，方于当时得此大果，故谓『大利益尊重』，此亦谓“如是于比库僧团中”。

Sakkatoti sakkārappato. Garukatoti garukārappatto. Mānitoti bahumato manasā piyāyito ca. Pūjitoti mālādipūjāya ceva catupaccayābhipūjāya ca pūjito. Apacitoti apacāyanappatto. Yassa hi cattāro paccaye sakkatvāpi abhisaṅkhate paṇītapaṇīte upanenti, so sakkato. Yasmiṃ garubhāvaṃ paccupaṭṭhapetvā te denti, so garukato. Yaṃ manasā piyāyanti bahumaññanti ca, so bahumato. Yassa sabbametaṃ pūjāvasena karonti, so pūjito. Yassa abhivādanapaccuṭṭhānañjalikammādivasena paramanipaccakāraṃ karonti, so apacito. Bhagavati bhikkhusaṅghe ca loko evaṃ paṭipanno. Tena vuttaṃ ‘‘tena kho pana…pe… parikkhārāna’’nti. Lābhaggayasaggapattanti lābhassa ca yasassa ca aggaṃ ukkaṃsaṃ pattaṃ.

萨咖指敬意到达者。加禄卡指令敬意到达者。马尼指多数人的心情喜爱者。普吉特指以花环等四种条件敬礼供养者。阿巴齐特指不致敬服者。是故，若具此四缘虽已敬意到达者，则为萨咖。若起敬意加之加重，谓之加禄卡。受多人的喜爱尊重者谓之马尼。若以各种供养仪式敬礼者谓之普吉特。以恭敬迎接、双手合十等诸优越仪式侍奉者，谓之阿巴齐特。大众于世尊与比库僧中皆是如此表现。故有言：“由此……诸供养皆显显现。”所谓“得利上品者”谓利与名誉之极端获得。

Paccayā cīvarādayo garukātabbā etesanti paccayagarukā, āmisacakkhukāti attho. Paccayesu giddhā gadhitā paccayānaṃ bahulabhāvāya paṭipannāti paccayabāhulikā. Bhagavatopi pākaṭā ahosi pakaticārittavasenāti adhippāyo aññathā apākaṭasseva abhāvato. Dhammasabhāvacintāvasena pavattaṃ sahottappañāṇaṃ dhammasaṃvego, idha pana so bhikkhūnaṃ lābhagarutādhammavasena veditabbo. Samaṇadhammavuttīti samaṇadhammakaraṇaṃ. Sāti dhammadāyādadesanā. Paṭibimbadassanavasena sabbakāyassa dassanayoggo ādāsoti sabbakāyikaādāso.

依缘者僧衣等应受敬重，此为称为敬重之缘；所谓‘衣眼’即衣物之意。依缘之中严禁抓挠的缘为依缘多多之表现，谓此类别为依缘多量者。世尊亦明示，以不善行为自相违逆，由于未显现此次种种行为，故被称作不同之意，是因。因对法会思惟激发共生般智慧、发起对法的急切感，目前当知此处比库具备依缘敬重法，乃谓弘扬比库出家修行之法。蒙称为出家修行者。此即出家作法。‘有’者为法义。‘普及法印’谓能照见整体身心示现能力，谓示现殊胜之意。

Pitu-dāyaṃ, tena dātabbaṃ, tato laddhabbaṃ arahabhāvena ādiyantīti dāyādā, puttā. Tañca loke āmisameva, sāsane pana dhammopīti tattha yaṃ sāvajjaṃ aniyyānikañca, taṃ paṭikkhipitvā, yaṃ niyyānikaṃ anavajjañca, tattha bhikkhū niyojento bhagavā avoca ‘‘dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā’’ti. Dhammassa me dāyādāti mama dhammassa ogāhino, dhammabhāgabhāginoti attho. Tathā hi vakkhati ‘‘dhammakoṭṭhāsasseva sāmino’’ti (ma. ni. aṭṭha.1.29). Nibbattitadhammoti asaṃkilesikānuttarādibhāvena dhammasāmaññato niddhāritadhammo. Pariyāyeti sabhāvato parivattetvā ñāpeti etenāti pariyāyo, leso, lesakāraṇaṃ vā. Tadabhāvato nippariyāyadhammo maggappattiyā apāyapatanādito accantameva vāraṇato. Itaro vuttavipariyāyato pariyāyadhammo accantaṃ apāyadukkhavaṭṭadukkhapātanato paramparāya vāraṇato. Yathā hi lokiyaṃ kusalaṃ dānasīlādi vivaṭṭaṃ uddissa nibbattitaṃ, ayaṃ taṃ asampādentampi taṃ sampāpakassa dhammassa nibbattakāraṇabhāvapariyāyena pariyāyadhammo nāma hoti, evaṃ taṃ vaṭṭaṃ uddissa nibbattitaṃ, yaṃ taṇhādīhi savisesaṃ āmasitabbato āmisanti loke pākaṭaṃ acchādanabhojanādi, tassa, taṃsadisassa ca phalavisesassa nimittabhāvapariyāyena pariyāyāmisanti vuccatīti dassento āha ‘‘yaṃ panidaṃ…pe… idaṃ pariyāyāmisaṃ nāmā’’ti.

『父母所给予者』，当以之施予，继而应当得以阿拉汉果报起始，此谓给予者与所受者，即儿子。此于世俗，若以世间财物为尺度，而于教法则以法为正业。教法中若有不正当非净之物，应予摒弃；凡正当无过失之物，比库们应当摄受。世尊告诫比库们曰：『你们应为我的法之给予者，勿为俗物之给予者。』『为法之给予者』者，我深究法、分取法之义是也。正如所说：『如牢笼束缚之主。』所谓发生者法，是以无杂染、超胜之性质为标准而知之。‘回转’者，表法之本性转异以教示之，彼即回转，及染污、染缘也。依此，『无回转法』即正道的成就及向无余涅槃之转，因极大戒律所摄而受护。反之，馀法以其相违、引生痛苦及堕恶趣连续为特征。譬如世俗善行如布施戒律等周流宣扬，若未成就，则所谓该堕恶趣因，亦属回转法。又譬世间染之物，因渴爱等烦恼留存，表杂染依止之意，亦称为回转者，故注经曰：『此即所谓杂染。』

‘‘Sakalameva hidaṃ, ānanda, brahmacariyassa yadidaṃ kalyāṇamittatā’’ti (saṃ. ni. 5.2, 3) ādivacanato sāvakehi adhigatopi lokuttaradhammo satthuyevāti vattabbataṃ arahatīti vuttaṃ ‘‘nippariyāyadhammopi bhagavatoyeva santako’’ti. Sāvakānañhi dhammadiṭṭhipaccayassapi yonisomanasikārassa visesapaccayo paratoghoso ca tathāgatādhīnoti tehi paṭividdhopi dhammo dhammassāminoyevāti vattuṃ yuttaṃ. Tenāha ‘‘bhagavatā hī’’tiādi. Tattha anuppannassa maggassāti kassapassa bhagavato sāsanantaradhānato pabhuti yāva imasmā buddhuppādā asambodhavasena na uppannassa ariyamaggassa. Uppādetāti nibbattetā. Taṃ panetaṃ maggassa bhagavato nibbattanaṃ, na paccekabuddhānaṃ viya sasantāneyeva, atha kho parasantānepīti dassetuṃ ‘‘asañjātassa maggassa sañjanetā,anakkhātassa maggassa akkhātā’’ti vuttaṃ. Tayidaṃ maggassa uppādanaṃ sañjānanañca atthato jānanaññeva asammohapaṭivedhabhāvatoti vuttaṃ ‘‘maggaññū maggavidū’’ti. Akkhānaṃ panassa sukusalabhāvenāti vuttaṃ ‘‘maggakovido’’ti. Satthārā yathāgataṃ maggaṃ anugacchantīti maggānugā bhagavato eva taṃ maggaṃ suṭṭhu adhigamanato. Pacchā parato sammā anu anu āgatā paṭipannāti pacchā samannāgatā.

『此即梵行之良善友伴，阿难，当知为大邑经中所说』，诸弟子虽于此有所证得，然胜义法仅归于佛陀一人，此即所谓阿拉汉之所授已。弟子因持正见等所致之正思惟，以因缘正投，成就依止如来之教法，理应如实领悟此法。故世尊曾言：『由佛陀获此正法。』此处所示之未生之道，是指咖萨巴世尊教化世界时，尚不显现阿耨多罗三藐三菩提之圣道，谓之未生，这是指该圣道的初发生成。未发之道意指圣道未现于世的无明状态。与若干孤觉者不同，佛陀如来所证之正道，是世代相续永恒传流之圣法。故语曰：『未生之道为生起者，未知之道为现见者。』此圣道的发起与了知，实为正知觉破迷之义，号称『道智通达者』。谨遵世尊指示行道，得道者实为佛法之真正守护者。此法由前者正授，后者继承，故谓之流传不断。

Jānaṃ jānātīti jānitabbameva abhiññeyyādibhedaṃ jānāti ekantahitapaṭipattito. Passaṃ passatīti tathā passitabbameva passati. Atha vā jānaṃ jānātīti sabbaññutaññāṇena jānitabbaṃ jānātiyeva. Na hi padesañāṇena jānitabbaṃ sabbaṃ ekantato jānāti. Passaṃ passatīti dibbacakkhu paññācakkhu dhammacakkhu buddhacakkhu samantacakkhusaṅkhātehi pañcahi cakkhūhi passitabbaṃ passatiyeva. Atha vā jānaṃ jānātīti yathā aññe savipallāsā kāmarūpapariññāvādino jānantāpi vipallāsavasena jānanti, na evaṃ bhagavā. Bhagavā pana pahīnavipallāsattā jānanto jānātiyeva, diṭṭhidassanassa ca abhāvā passanto passatiyevāti attho. Cakkhubhūtoti paññācakkhumayattā tassa ca pattattā sattesu ca taduppādanato dassanapariṇāyakaṭṭhena lokassa cakkhu viya bhūto. Ñāṇabhūtoti etassa ca evameva attho daṭṭhabbo. Dhammā bodhipakkhiyā, brahmā maggo, tehi uppannattā, tesaṃvā pattattā adhigatattā, lokassa ca taduppādanato ‘‘dhammabhūto,brahmabhūto’’ti ca veditabbo. Vattāti catusaccadhammaṃ vadatīti vattā. Ciraṃ saccappaṭivedhaṃ pavattento vadatīti pavattā. Atthassa ninnetāti dhammatāsaṅkhātaṃ paramatthaṃ nibbānañca niddhāretvā dassetā, pāpayitā vā. Amatassa dātāti amataṃ sacchikiriyaṃ sattesu uppādento amataṃ dadātīti amatassa dātā. Bodhipakkhiyadhammānaṃ tadāyattabhāvato dhammassāmī.

所谓『知』，即应当认识者，涵盖阿毗达摩中各种超越知识；此乃专为利益一行而修。所谓『见』，即实应观察者，篡于眼见之理。亦可说『知即知』者，即所有知识须经总知之法门而达成。仅凭局部意识难成完备知识。所谓『见即见』，是以五类眼中之天眼、智慧眼、法眼、佛眼、普遍光明眼等五眼，真实观察诸法。或谓『知即知』，譬如诸异师虽通晓欲界及色界，但因妄想故识之非正，非世尊之所乐。世尊以断妄想者之慧而观察法性，达至此义。『眼成了』，意指由智慧光明而觉，有始于生于诸法之觉察，故视如眼目。『为智光』，解释此义亦同。法乃觉支、梵道所现，是由其生及成，世亦因之得称为法光、梵光。所谓『流转』，即四圣谛之表达。『起说』，指长久得闻于世者所宣扬之正理。所谓『释义』，是以诸法为本，最终指示涅槃之大义，或善或恶。『授无生者』，意指生生不灭之证果。授予者即涅槃之示现者。觉支法因之授带身为法主。

‘‘Yā ca nibbānasampatti, sabbametena labbhati;

『涅槃之成就，尽归于此』；

Sukho vipāko puññānaṃ, adhippāyo samijjhati. (peṭako. 23);

『善行之果乐，根本所在为欲望的终灭』（节录于《经藏》23）；

Nibbānapaṭisaṃyutto, sabbasampattidāyako’’ti –

『与涅槃相连，赐予一切成就者』。」

Evamādiṃ bhagavato vacanaṃ sutvā eva bhikkhū dānādipuññānaṃ vivaṭṭasannissayataṃ jānanti, na aññathāti vuttaṃ ‘‘pariyāyadhammopi…pe… paṭilabhatī’’ti. ‘‘Edisaṃ paribhuñcitabba’’nti kappiyassa ca cīvarādipaccayassa bhagavato vacanena vinā paṭiggahopi bhikkhūnaṃ na sambhavati, kuto paribhogoti āha ‘‘nippariyāyāmisampī’’tiādi.

诸比库闻懂了世尊如是教诲，即知施恩等功德法的缘起，不别出他义，据说“转轮法亦获而有之”，意思是依此教法自有转轮法得，非他获也。又云“此者应当受用”，无世尊所说增依袈裟等因，诸比库不成受受，何况受用？于是世尊说“无所转轮至满”等语。

Pariyāyāmisassa bhagavato santakabhāvo pariyāyadhammassa tabbhāveneva dīpito. Tadeva sāmibhāvaṃ dassentoti sambandho. Tasmāti attādhīnapaṭilābhapaṭiggahatāya attano santakattā ca. Tatthāti tasmiṃ dhammāmise.

“转轮”之说缘起乃世尊灭尽证入的表现，役使转轮法之义显现故。此即缘起相续之理。故此依赖自受之获取及自性灭尽。此“彼处”当指于所说法之中。

Paccayā cīvarādayo paramā pāpuṇitabbabhāvena uttamamariyādā etassa na uttarimanussadhammā appicchatādayo cāti paccayaparamo, lābhagarūti attho. Taṇhuppādesūti ‘‘cīvarahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati, piṇḍapātasenāsanaitibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjatī’’ti (dī. ni. 3.311; a. ni. 4.9; itivu. 105) evaṃ vuttesu catūsu taṇhuppattikoṭṭhāsesu. Appicchatāsantuṭṭhisallekhapavivekādayo appicchatādayo.

袈裟等因基至极尊重，非人间所及。故称为最高缘起，即“获利之重”。“贪生之因”中，比库呵呵，即袈裟缘比库贪爱生起；乞食、居处等无，亦成缘起。此法在多经中有述（长部尼含三十一页等）。其中稍微有贪欲、满足或远离迷惑等，是相似之贪。

Tatthāti tasmiṃ ovāde, tesu vā dhammapaṭiggāhakesu bhikkhūsu. Bhavissati vā yesaṃ tatthāti yojanā. Imasmiṃ pakkhe tatthāti tasmiṃ ovāde icceva attho daṭṭhabbo. Adhippāyo āmisadāyādatāya uppajjanakaanatthānuppādassa dhammadāyādatāya uppajjanakaaṭṭhuppattiyā ca ākaṅkhā. Tenāha ‘‘passatī’’tiādi. Tattha āmise upakkhalitānanti āmisahetu vippaṭipannānaṃ. Atītakāleti kassapasammāsambuddhakāle. Kapilassa bhikkhuno vatthu kapilasuttena, ‘‘saṅghāṭipiādittā hotī’’tiādinā lakkhaṇasuttena (saṃ. ni. 2.218) ca vibhāvetabbaṃ. Āmisagaruko appagghabhāvena kūṭakahāpaṇo viya nittejo samaṇatejena anujjalato nibbutaṅgāro viya nippabho ca hotīti yojanā. Tatoti paccayagarukabhāvato. Vivattitacittoti vinivattitamānaso, sallekhavuttīti attho.

“彼处”指于此教戒中诸比库正确受持教戒，即依戒养心。将有条件包含范围。此“彼处”为教戒受持所指。因条件贪欲带来困扰、有害，诸贪怀疑等生起。又过去时代如卡萨巴世尊时，因比库处所戒律有所记载，诸如袈裟受持等由分引证确定。此袈裟因重，若被染污，犹如暗藏利刃，如魔杖火曜为比。此亦因缘重之义。心转为离染心，为“返转心”；远离执着称为“洁净”。

Dhammadāyādāti ettāvatā antogadhāvadhāraṇaṃ vacananti tena avadhāraṇena nivattitamatthaṃ vibhāvetuṃ ‘‘mā āmisadāyādā’’ti paṭikkhepo dassito. Tatheva ca vibhāvetuṃ adhippāyānisaṃsavibhāvanesupi dassito, tathā ādīnavavibhāvanena dhammadāyādatāpaṭikkhepo. Apadisitabbāti heṭṭhā katvā vattabbāti. Ādiyāti ettha yasmā ā-kāro mariyādattho, tasmā dhammadāyādatāvidhurena āmisadāyādabhāvena hetubhūtena, karaṇabhūtena vā ādiyaṃ vivecanaṃ viññūhi visuṃ karaṇaṃ vavatthānassa hotīti āha ‘‘visuṃ kātabbā’’ti. Tenāha ‘‘viññūhi gārayhā bhaveyyāthāti vuttaṃ hotī’’ti.

“赠与他法”即内涵持戒表述，凭此持戒排除袈裟染污。亦讲持戒之善根除皈依。称“应弃断”，即需断除。今所谓“应弃”乃因从尊荣故，故由善业分辨及具智慧者要抉择明断，以令清净。是故称“宜清净”，谓智慧者应树明净故。曾有“智慧者宜实作之”之语。

‘‘Atthi me tumhesu anukampā…pe… no āmisadāyādā’’ti bhikkhūsu attano karuṇāyanākittanaṃ tesaṃ mudukaraṇaṃ, ‘‘ahampi tenā’’tiādi pana tatopi savisesaṃ mudukaraṇanti āha ‘‘atīva mudukaraṇattha’’nti.

“我对诸比库生慈悲”等，是对众生慈悲不愿见其染污袈裟之心。虽我亦怀此想，然所说乃针对染污特性所生的应断观。世尊言此多慈悲心，实为慈悲之极处。

Nāḷakapaṭipadādayo nāḷakasuttādīsu (su. ni. 684-728) āgatapaṭipattiyo. Tā pana yasmā nāḷakattherādīhi paṭipannā paramasallekhavuttibhūtā atiukkaṭṭhapaṭipattiyo, tasmā idha dhammadāyādapaṭipadāya udāharaṇabhāvena uddhaṭā. Sakkhibhūtāti tāya paṭipattiyā vuccamānāya ‘‘kiṃ me vinā paṭipajjanako atthī’’ti asaddahantānaṃ paccakkhakaraṇena sakkhibhūtā. Imasminti ‘‘tumhe ca me bhikkhave dhammadāyādā’’tiādike vākye. Sesanti ‘‘tumhe ca me’’tiādikaṃ sukkapakkhe āgataṃ pāḷipadaṃ. Vuttanayapaccanīkenāti ‘‘tena dhammadāyādabhāvena no āmisadāyādabhāvenā’’ti evaṃ kaṇhapakkhe vuttanayassa paṭipakkhena.

被称为四节法之流派的实践方法，是在《四节法经》等经文中所记载的修行法门。之所以讲述此法，是因为这些实践乃由四节法长老等传承而成，其修持甚为精要深入，乃至以紧切的实修为要，故这里以法施实践为例而展开说明。所谓“证实其行”，即以此修持法得名，当以“我有何不可践行之处？”等问句，劝导怀疑者亲自验证由此而生的信受。此处所引“你们是我的法施受者”等语句，剩余文字乃由巴利词汇“tumhe ca me”缩写而来。关于“经文释义的对立”，即强调“以法施为由，而非以财施为由”，这是针对异说加以区分的正面反驳。

§30

30.Thomanaṃ sutvāti paṭipajjanakassa puggalassa pasaṃsanaṃ sutvā yathā taṃ saparisassa āyasmato upasenassa paṭipattiyā sīlathomanaṃ sutvā. Nipātapadanti iminā idha-saddassa anatthakatamāha. Pavāritoti paṭikkhepito. Yo hi bhuñjanto bhojanena titto parivesakena upanītabhojanaṃ paṭikkhipati, so tena pavāritena paṭikkhepito nāma hoti. Tenāha ‘‘pavāritoti…pe… vuttaṃ hotī’’ti. Pakārehi diṭṭhādīhi vāreti saṅghādike yācāpeti bhatte karoti etāyāti pavāraṇā, āpattivisodhanāya attavossaggo okāsadānaṃ. Sā pana yasmā yebhuyyena vassaṃvutthehi kātabbā vuttā, tasmā ‘‘vassaṃvutthapavāraṇā’’ti vuttaṃ. Pavāreti paccaye icchāpeti etāyāti pavāraṇā, cīvarādīhi upanimantanā. Pakārayuttā vāraṇāti pavāraṇā, vippakatabhojanatādicaturaṅgasahito bhojanapaṭikkhepo. Sā pana yasmā anatirittabhojananimittāya āpattiyā kāraṇaṃ hoti, tasmā ‘‘anatirittapavāraṇā’’ti vuttā. Yāvadatthabhojanassa pavāraṇā yāvadatthapavāraṇā, pariyositabhojanassa upanītāhārapaṭikkhepoti attho.

“听闻恭敬”，指修行者闻知某位具德长老的行为后，感生赞叹，正如比库僧团对持律严谨的长老所生的恭敬之心。所谓“词语合成”，即此处“尼帕塔巴达”字义为“不合义”。“禁止”，即“排斥、拒绝”。若有人吃食不洁、未经审批的供养饭食，就被视为违犯禁止，实则遭到排斥。因此说“禁止……谓之已被宣布”。“禁止”包括多种形式，如向僧团请求、忏悔、处置食物等，合称“悔过仪式”。又因每年雨季安居期间必需进行此类仪式，故称为“雨季安居禁止”。“禁止”实则为请求、召唤，如召唤布施袈裟等。亦有针对不正当食物而发起的排斥，称为“非正当禁止”。因不正当饮食易引发戒律违规，故称其为“非正当禁止”。“禁止”，用以涵盖应弃之不当食物，表示排除食用。

‘‘Bhuttāvī’’ti vacanato bhojanapāripūritā idhādhippetāti āha ‘‘paripuṇṇoti bhojanena paripuṇṇo’’ti. Pariyositoti etthāpi eseva nayo ‘‘bhojanena bhojanakiriyāya pariyosito’’ti. Aṭṭhakathāyaṃ pana adhippetatthaṃ pākaṭaṃ katvā dassetuṃ bhojana-saddassa lopo vutto. Dhātoti titto. Sādhakānīti ñāpakāni. Pariyositabhojanaṃ suhitayāvadatthatāgahaṇehi bhuttāvitādayo, bhuttāvitādiggahaṇehi vā itare bodhitā hontīti aññamaññaṃ nesaṃ ñāpakañāpetabbataṃ dassetuṃ ‘‘yo hī’’tiādi vuttaṃ. Evaṃ chahipi padehi udarāvadehakaṃ bhojanaṃ dassitaṃ , tañca kho parikappanāvasena. Na hi bhagavā evaṃ bhuñjati. Tenāha ‘‘sabbañcetaṃ parikappetvā vutta’’nti.

“已食者”一词说明食物已达饱足，因而名之“饱满”，意在表明食物充足、完满无缺。所谓“完善”，即食物完成其生成过程，达成具足。论述中提到，因佛陀经文中已删除“饱食”字眼，故在注释中明确其意。此处“成就者”指见解或知识的获得者。有注释云，已食的食物因善行积累及对饱足的认知而成为已成就食物。对此应相互确认、说明，故引用“有明白者”的说法。这里用六字词汇指示能使腹满的食物，表明有系统的用心规划。佛陀本人则不以此为满足，故经文云“悉皆规划后说”以显其不执著之心。

‘‘Siyā eva, nāpi siyā’’ti ca idaṃ atthadvayampi idha sambhavatīti vuttaṃ ‘‘idha ubhayampi vaṭṭatī’’ti. Athāti anantaraṃ, mama bhojanasamanantaramevāti attho. Taṃ pana yasmā yathāvuttakālapaccāmasanaṃ hoti, tasmā ‘‘tamhi kāle’’ti vuttaṃ. Apparuḷhahariteti ruhamānatiṇādiharitarahite. Abhāvattho ca ayaṃ appa-saddo ‘‘appiccho’’tiādīsu (ma. ni. 1.252, 336; saṃ. ni. 2.148) viya.

关于“有或无”的含义，此处指出，这种二元对立在此得以成立，也就是“此处两者皆成立”的说法。其后解释为，即某人正是在食用之时，说明“当下时刻”存在的意旨。至于“轻微的厌恶”则是指轻微的痛苦感受，类似梵语中“苦”的低级表达。在巴利文献中，此类否定词如“appiccho”等，常被用来描述缺乏或无此物的多样用法。

Kathitepīti pi-saddo avuttasamuccayattho. Tena vāpasamīkaraṇādiṃ saṅgaṇhāti. Tathā hesa vutta-saddo ‘‘no ca kho paṭivutta’’ntiādīsu (pārā. 289) vāpasamīkaraṇe dissati, ‘‘pannalomo paradattavutto’’tiādīsu (cūḷava. 332) jīvitavuttiyaṃ, ‘‘paṇḍupalāso bandhanā pavutto’’tiādīsu (pārā. 92; pāci. 666; mahāva. 129; ma. ni. 3.59) apagame, ‘‘gītaṃ pavuttaṃ samihita’’ntiādīsu (dī. ni. 1.285) pāvacanabhāvena pavattite, loke pana ‘‘vuttaṃ parāyaṇa’’ntiādīsu (mahābhāsa 7.2.26) ajjhene dissatīti.

“已述”一词，因其并非直接源自“述说”，而是一种复合义，包含“平息、整顿”等涵义。此类词汇常用以涵盖整合、归纳等意义。文中还举例说明其他经文中类似用法，如“未曾复述”、“已展现生命”等，皆标示出语义的多重解释，故此类词虽非纯粹陈述成分，却于语言逻辑中起承上启下作用，因此被辨明归类为“已述”的变体。

Na ettha piṇḍapātabhojanena dhammadāyādatā nivāritā, piṇḍapātabhojanaṃ pana anādaritvā dhammānudhammapaṭipattīti ettha kāraṇaṃ dassento āha ‘‘piṇḍapātaṃ…pe… vītināmeyyā’’ti. Tattha vītināmeyyāti kammaṭṭhānānuyogena khepeyya. Tenāha ‘‘ādittasīsūpamaṃ paccavekkhitvā’’ti. Ādittasīsūpamantiādittasīsūpamasuttaṃ.

这里说明，布施食物的法施因行持适当，不会妨碍正法的施行。而若轻慢布施食物，则不利于证得法的正行，文中强调“布施食物不可怠慢”。所谓“法施食物”即以修行为本的食物施与，因修习者以此维持修行，故不可弃置。文中借“焚烧漏斗的比喻”说明若失此机缘，则修道条件将会消失殆尽。此处所称“焚烧漏斗”比喻火苗葆维器的象征意义，强调察看细微法义的重要，引用大量原经以佐证。

Kiñcāpīti ayaṃ ‘‘yadipī’’ti iminā samānattho nipāto. Nipāto ca nāma yattha yattha vākye payujjati, tena tena vattabbatthajotako hotīti idha ‘‘piṇḍapāta’’ntiādinā anuññāpasaṃsāvasena vuccamānassa atthassa jotakoti adhippāyena ‘‘anujānanapasaṃsanatthe nipāto’’ti vuttaṃ, anuññāpasaṃsārambhe pana ‘‘asambhāvanatthe’’ti vuttaṃ siyā purimeyeva sambhāvanāvibhāvanato adhikattānulomato ca.

这里“Kiñcāpi”是由“yadipī”演变而来的同义语气词。所谓“nīpāto”，就是指在句中反复出现的词汇段，是用来标示句意的引导语。在此，像“乞食”等词以肯定和讽谏的方式出现，其意义的标示便是“anujānanapasaṃsanatthe nipāto”（意为“为允许赞叹之用的词眼”）。在此文中也曾论及“asambhāvanatthe”（不赞成之意），说明这两者在意涵上分别属于顺应或逆反的使用，且在此教法文本中，此类词汇多半是依照前后文意推演来决定其义理导向的。

Ekavāraṃ pavattaṃ piṇḍapātapaṭikkhipanaṃ kathaṃ dīgharattaṃ appicchatādīnaṃ kāraṇaṃ hotīti codanaṃ sandhāyāha ‘‘tassa hī’’tiādi. Tattha atricchatāti atra icchatīti atriccho, tassa bhāvo atricchatā, atthato paralābhapatthanā. Tathā hi vuttaṃ ‘‘purimeyeva sakalābhena asantuṭṭhi, paralābhe ca patthanā, etaṃ atricchatālakkhaṇa’’nti (vibha. aṭṭha. 849). Pāpicchatāti asantaguṇasambhāvanādhippāyatā. Pāpā icchā etassāti pāpiccho, tassa bhāvo pāpicchatā. Yathāha ‘‘asantaguṇasambhāvanatā paṭiggahaṇe ca amattaññutā, etaṃ pāpicchalakkhaṇa’’nti (vibha. aṭṭha. 851). Mahantāni vatthūni icchati, mahatī vā tassa icchāti mahiccho, tassa bhāvo mahicchatā. Yaṃ sandhāya vuttaṃ ‘‘santaguṇasambhāvanatā paṭiggahaṇe ca amattaññutā, etaṃ mahicchalakkhaṇa’’nti. Paccavekkhamāno nivāressatīti yojanā. Assa bhikkhuno saṃvattissati piṇḍapātapaṭikkhepo.

关于一次性的乞食拒绝，缘何能长时间作为断绝施舍等原因，这里引出“tassa hī”之类的质疑解释。所谓“atricchati”，即“不可欲、不可求”，指此人处于不贪他物的状态，出于对此他物“外得报酬”的渴求，故称“atricchati”，意为不渴求他所欲。就经文“诸前皆因所有不满，唯在彼获有所求”，指出这是“不贪者”的特征。而“pāpicchā”则是指不善欲望的生起，贪求不善法，称为“恶欲”。其状态被谓为“pāpicchāti”，其心意称为“pāpicchā”。同样大量欲望诸物者称“mahicchā”，其心意“mahicchātā”。文中引“santaguṇasambhāvanatā”等语，说明这种对善的求取，是贪欲不同的正面态度。检视此义的结果是，此比库必然会习得断舍乞食的因缘。

Mahiccho puggalo yathā paccayadānavasena paccayadāyakehi bharituṃ asakkuṇeyyo, evaṃ paccayapariyesanavasena attanāpīti vuttaṃ ‘‘attanopiupaṭṭhākānampi dubbharo hotī’’ti. Saddhādeyyassa vinipātavasena pavattiyā aññassa ghare chaḍḍento. Rittapattovāti yesu kulesu paṭipiṇḍavasena pavattati, tesaṃ sabbapacchimaṃ attano yathāladdhaṃ datvā tattha kiñci aladdhā rittapatto vihāraṃ pavisitvā nipajjati jighacchādubbalyenāti adhippāyo. Yathāladdhapaccayaparibhogena, puna pariyesanānāpajjanena attano subharatā, yathāladdhapaccayena avaññaṃ akatvā santosāpattiyā upaṭṭhākānaṃ subharatā veditabbā.

贪欲深重的人，就如同因依赖施主而不能自理般，处于依缘寡弱的状态，故经云“即使护持自身者亦为重负”。此人因无法坚定信心而起动摇，终致弃他人之家。所谓“rīttappatto”，指的是那些因乞食行为凡所获不足，供应仅如付出前的空寂，因此此人一旦施舍不济，便转而退隐隐蔽之处以避群扰。其原因乃因受依赖之不足、再加无能以致内心不安，以及长久以往，对护持自身者之贡献不满，所依赖者皆有供养不足之状。由此可知，修行者对依赖外缘的态度，及内心对护持之反应，应详加察看。

Kathāvatthūnīti appicchatādipaṭisaṃyuttānaṃ kathānaṃ vatthūnīti kathāvatthūni, appicchatādayo eva. Tīṇīti tīṇi kathāvatthūni. Abhisallekhikāti ativiya kilese sallikhatīti abhisallekho, appiccha tādiguṇasamudāyo, so etissā atthīti abhisallekhikā, mahicchatādīnaṃ tanubhāvāya yuttarūpā appicchatādipaṭisaṃyuttatā. Cetovinīvaraṇasappāyāti kusalacittuppattiyā nivārakānaṃ nīvaraṇānaṃ dūrībhāvakaraṇena cetovinīvaraṇasaṅkhātānaṃ samathavipassanānaṃ sappāyā. Samathavipassanācittasseva vā vibhūtibhāvakaraṇāya sappāyā upakārikāti cetovinīvaraṇasappāyā. Ekantanibbidāyātiādi yena nibbidādiānisaṃsena ayaṃ kathā abhisallekhikā cetovinīvaraṇasappāyā ca nāma hoti, taṃ dassetuṃ vuttaṃ. Tattha ekantanibbidāyāti ekaṃsena vaṭṭadukkhato nibbindanatthāya. Virāgāya nirodhāyāti tasseva virajjanatthañca nirujjhanatthañca. Upasamāyāti sabbakilesavūpasamāya. Abhiññāyāti sabbassapi abhiññeyyassa abhijānanāya. Sambodhāyāti catumaggasambodhāya. Nibbānāyāti anupādisesanibbānāya. Etesu hi ādito tīhi vipassanā vuttā, puna tīhi maggo, itarena nibbānaṃ. Tena samathavipassanā ādiṃ katvā nibbānapariyosāno ayaṃ sabbo uttarimanussadhammo dasakathāvatthulābhino sambhavatīti dasseti. Paripūressantīti taṃsabhāvato upakārato ca saṃvattissanti. Appicchatādayo hi ekavārauppannā upari tadatthāya saṃvattissanti. Kathāvatthuparipūraṇaṃ sikkhāparipūraṇañca vuttanayeneva veditabbaṃ.

所谓“Kathāvatthūni”，即与“appicchatā”等相关之话题题材。这里有三大主题：“abhisallekha”，即深重烦恼的烦恼附着；“appicchatā”等由此烦恼引发的不满心态；以及“三种宗旨的逐渐完善”。“Cetovinīvaraṇasappāya”解释为对三种心障碍加以排除，促进正定与慧观察相资助的因缘系统论说。所言“ekantanibbidā”等都是指出对应修行阶段的具体精神状态：对苦的专一厌离，对欲的断尽消退，及对烦恼的静止。论述援引四圣谛和三法门体系，指出以止观共修为初始，最终达至无依止涅槃的境界。此乃修行完成的根本大法，包含了修法主题与诵习的诸多内容，相当于本注疏一部分阐释的精髓。

Amataṃ nibbānanti anupādisesanibbānadhātuṃ. Itarā pana sekkhāsekkhadhammapāripūriyā paripuṇṇā. Nibbānapāripūri cettha tadāvahadhammapāripūrivasena pariyāyato vuttāti veditabbā. Idāni yāyaṃ appicchatādīnaṃ anukkamaparivuddhiyā guṇapāripūritā, taṃ upamāya sādhento ‘‘seyyathāpī’’tiādimāha. Tattha pāvussakoti vassānamāse uṭṭhito. So hi cirānuppavatti hoti. Pabbatakandarā pabbatesu upaccakādhiccakāpabhavanijjharādinadiyo. Sarasākhāti yattha upariunnatapadesato udakaṃ āgantvā tiṭṭhati ceva sandati ca, te. Kusobbhā khuddakataḷākā. Kunnadiyoti pabbatapādato nikkhantā khuddakanadiyo. Tā hi mahānadiyo otarantiyo paripūrenti. Paramadhammadāyādanti paramaṃ uttamaṃ dhammadāyādabhāvaṃ, paramaṃ dhammadāyajjaṃ vā. Te bhikkhūti te dhammapaṭiggāhake bhikkhū. Sanniyojentoti mūlaguṇehi appicchatādīhi yojento.

所谓“不死涅槃”为无烦恼、无依止的涅槃法界。其余菩萨或辈位则是分别学、分别法圆满的逐步成就。此处“nibbānapāripūri”特指涅槃法的圆满完善。后文借用“雨季、山谷、河流”等自然现象为比，形象地表征长期积累与流转的净化过程。粗俗而至高的“dhammadāya”，意为供养法之极致至高的赠与。比库者借由此自然法则的根本性质，以严谨地结合三昧与观慧的功德相续，维持戒定慧之修习状态。

Uggahetvāti atthato byañjanato ca upadhāraṇavasena gahetvā aviparītaṃ gahetvā. Saṃsandetvāti mama desanānusārena mamajjhāsayaṃ avirajjhitvā. Yathā idheva cintesīti yathā imissā dhammadāyādadesanāya cintesi, evaṃ aññatthāpi dhammathomanatthaṃ gandhakuṭiṃ pavisanto cintesi. Ekajjhāsayāyāti samānādhippāyāya. Matiyāti paññāya. Ayaṃ desanā aggātiādi bhagavā dhammasenāpatiṃ guṇato eva paggaṇhātīti katvā vuttaṃ.

“Uggahetvā”从意义到音韵，谓以恰当的阐释和因明印证，避免违背正理取用。所谓“saṃsandetvā”乃指内心调伏，摒弃我我所属妄念执着。文中以“内心思惟”例证说明此对法之思维，示范以坚定无误的正见为念头，依止如来的教诲精华，心则不会动摇，如同入灵山王教法堂，内心清明坦荡。此“aggati”等语乃赞叹世尊为法的统帅与先锋，也表明教法力量的广泛而深远的涵盖。

Cittagatiyāti cittavasena kāyassa pariṇāmanena ‘‘ayaṃ kāyo idaṃ cittaṃ viya hotū’’ti kāyassa cittena samānagatikatādhiṭṭhānena. Kathaṃ pana kāyo dandhappavattiko lahuparivattanacittena samānagatiko hotīti? Na sabbathā samānagatiko. Yatheva hi kāyavasena cittapariṇāmane cittaṃ sabbathā kāyena samānagatikaṃ na hoti. Na hi tadā cittaṃ sabhāvasiddhena attano khaṇena avattitvā dandhavuttikassa rūpadhammassa khaṇena vattituṃ sakkoti, ‘‘idaṃ cittaṃ ayaṃ kāyo viya hotū’’ti pana adhiṭṭhānena dandhagatikassa kāyassa anuvattanato yāva icchitaṭṭhānappatti, tāva kāyagatiṃ anulomentameva hutvā santānavasena pavattamānaṃ cittaṃ kāyagatikaṃ katvā pariṇāmitaṃ nāma hoti, evaṃ ‘‘ayaṃ kāyo idaṃ cittaṃ viya hotū’’ti adhiṭṭhānena pageva lahusaññāya sukhumasaññāya ca sampāditattā abhāvitiddhipādānaṃ viya dandhaṃ avattitvā yathā lahuṃ katipayacittavāreheva icchitaṭṭhānappatti hoti , evaṃ pavattamāno kāyo cittagatikabhāveneva pariṇāmito nāma hoti, na ekacittakkhaṇeneva pavattiyā. Evañca katvā bāhusamiñjanappasāraṇūpamāpi upacārena vinā suṭṭhutaraṃ yuttā hoti, aññathā dhammatāvilomitā siyā. Na hi dhammānaṃ lakkhaṇaññathattaṃ iddhibalena kātuṃ sakkā, bhāvaññathattameva pana sakkāti.

心的流转意指心的运动状态与身体变化相应，谓此身随心而变，故称“此身如此心”。所谓身体与心并行而立的缘起，乃因身体动作如棍棒旋转，心亦随动且轻盈微妙，并未恒常相同。正如身体的变化不必时时相一，心变亦然。心既非常存实体，当时刻转变，无法以固定之自性，借一瞬间掌控实体心而使其停留。在身体动作随心念意流转，于所欲立处暂时相续，身心流动如火脉火流，轻微感知与细腻觉察皆由修习安住产生，是为身体随心，变化之理。此如棍棒之旋绕以轻巧觉受完成，非一瞬显现，乃心流连延渐成。身体之变化即为心流转真义，非单一心念之转变。若不如此广博浸润，分散遍布般能运用万事之体，理之理性无法通达。事理之差异，非凭神力可成，唯有各境之差别化能显成理。

§31

31.Bhagavato adhippāyānurūpaṃ bhikkhūnañca ajjhāsayaṃ ñatvāti vacanaseso. Desakāle viya bhājanampi oloketvā eva mahāthero dhammaṃ katheti. Pakkantassāti idaṃ anādare sāmivacananti dassento ‘‘pakkantassa sato’’tiādimāha. Kittakenāti kena parimāṇena. Taṃ pana parimāṇaṃ yasmā parimeyyassa atthassa paricchindanaṃ hoti, tasmā ‘‘kittāvatāti paricchedavacana’’nti āha. Nukāro pucchāyanti ayaṃ nu-saddo idheva pucchāyaṃ āgatoti katvā vuttaṃ. Nu-saddena hettha jotiyamāno attho kiṃ-saddena parimāṇo attho parimeyyattho ca. Ettha saṃkilesapakkho vivekassa ananusikkhanaṃ āmisadāyādatā, vodānapakkho tassa anusikkhanaṃ dhammadāyādatāti. Tīhi vivekehīti vivekattayaggahaṇaṃ tadantogadhattā vivekapañcakassa. Vivekapañcakaggahaṇe panassa sarūpena kāyaviveko gahito na siyā, tadāyattattā vā satthārā tadā payujjamānavivekadassanavasena ‘‘tīhi vivekehī’’tiādi vuttaṃ. Aññatarampīti kasmā vuttaṃ. Na hi kāyavivekamattena dhammadāyādabhāvo sijjhatīti? Na, vivekadvayasannissayasseva kāyavivekassa idhādhippetattā. Evañca katvā cittavivekaggahaṇampi samatthitaṃ hoti. Na hi lokiyajjhānādhigamamattena nippariyāyato satthudhammadāyādabhāvo icchito, nibbānādhigamena pana so icchito, tasmā sabbāpi sāsane vivekānusikkhanā nibbānapoṇā nibbānapabbhārā nibbānogadhā cāti vuttaṃ ‘‘tiṇṇaṃ vivekānaṃ aññatarampī’’ti. Asati āloke andhakāro viya asati dhammadāyādatāya ekaṃsiyā āmisadāyādatāti āha ‘‘āmisadāyādāva hontī’’ti. Esa nayo sukkapakkhepīti kaṇhapakkhato sādhāraṇavasena labbhamānaṃ atthasāmaññaṃ atidisati, na atthavisesaṃ tassa visadisattā, atthavisesameva vā atidisati visadisūdāharaṇūpāyañāyena. ‘‘Tiṇṇaṃ vivekānaṃ aññatara’’nti idaṃ idha na labbhati. Tayopi hi vivekā, tesu eko vā itaradvayasannissayo idha labbhati.

第31章世尊根据诸比库所断定之领悟说教之全文。比喻如同教师观察课堂中的听众，开示法义。所谓“话语将尽”即代表此乃最后劝勉，含示“曰话蠲除”（sato）等词。关于“数量称谓”意为何，其意即为界限的切断与定义，由此称作“数量称”。又有疑问：“此‘nu’字是否专指问句常用之疑词？”对此答：“‘nu’字在此乃泽现释意，意指数量和范围。”此中净信与出离的分别，乃指分别与传授世俗、捐舍、教法等。三种净信转成“五种分别”之内涵。于五种分别中身心清净体察不可缺少，若修行教者不肯依凭此五种义理，则不能显现藏诲之内蕴。所谓三者分别之一亦存一相依，故特别于此处指身体分别。如此断释后，心别亦可证成。世俗禅定虽能到达，然修行涅槃之法，不满足；以涅槃断智之愿求故，故诸净信修习乃为涅槃根本动力。此故佛法中诸净信修习之重要性曰：“三者净信之一也”。无明黑暗如暗夜之灯，唯有净信世间担当者，故谓“具捐献的施主”。此理如穿越黑暗的粗略类别，虽显意唯极一般，非显特别之义，亦非歪曲示范。三者净信中之独特一意，在此不可得。三种净信中互为因缘者尚可得。

Dūratopīti dūraṭṭhānatopi. Tenāha ‘‘tiroraṭṭhatopī’’tiādi. Kāmaṃ ‘‘paṭibhātū’’ti ettha paṭi-saddāpekkhāya ‘‘sāriputta’’nti upayogavacanaṃ, attho pana sāmivacanavaseneva veditabboti dassento āha ‘‘āyasmatoyeva sāriputtassā’’ti. Bhāgo hotūti iminābhāgattho paṭi-saddoti dasseti lakkhaṇādiatthānaṃ idha ayujjanato. Tenāha ‘‘evaṃ saddalakkhaṇena sametī’’ti. Dissatūti ñāṇena dissatu, passatūti vā attho. Upaṭṭhātūti ñāṇassa paccupatiṭṭhatu. Uggahessantīti vācuggataṃ karissanti. Vācuggatakaraṇañhi uggaho. Pariyāpuṇissantīti tasseva vevacanaṃ. Puripucchanādinā vā atthassa citte āpādanaṃ paṭṭhapanaṃ pariyāpuṇanaṃ. Kāraṇavacananti yathāvuttassa kāraṇabhāvena vacanaṃ ‘‘hetumhi karaṇavacana’’nti katvā. Vuttatthapaccāmasanaṃ taṃ-saddena karīyatīti. Tenāha ‘‘yasmā’’tiādi.

“远处”意指远隔之地。故有称谓“调远处”。“欲念对立”此处因反对之言，故用“萨利弗多”一词，该词依文意与语境推知，意为“以尊名呼之”，以示尊敬所用语。其意谓部分或段落之词语之明显、自然或明显证明之意，此处因不适用故弃用。故曰“以此词特征为准则”。“可见”意为用智慧或知见所达。衣钵相传之知识，因诸因缘成就而现。由此承续示意，人们将尽力表达此义。多次询问及详述，是为全面阐明文意。经文即意。因果论述谓以“故”字，确立因缘关系。此亦称“此者如此理”。

Ekenevākārenāti āmisadāyādatāsiddhena ādiyatāsaṅkhātena ekeneva pakārena. Tameva hi ākāraṃ sandhāyāha ‘‘bhagavatā vuttamattha’’nti. Aññathā ‘‘satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī’ti ekeneva ākārena so attho therenapi vutto. Tīhi ākārehīti āmisadāyādapaṭipadābhūtehi tiṇṇaṃ vivekānaṃ ananusikkhanākārehi. Ettāvatāti ‘‘idhāvuso…pe… nānusikkhantī’’ti ettakena kaṇhapakkhe uddesapāṭhena.

所谓“单一用法”乃指净信施赠法得之法修，内含屡次受礼诸义。正如佛陀所说之义。或言“比库亦以单一用法应行观净信修习”，此义亦于长老记载中得证。所谓“三种用法”即指在施赠净信法中的三种不间断修习形式。正如经文“此处比库不修习净信”等表述，佐以边际说明。

Vitthārato suvibhatto hoti anavasesato sammadeva niddiṭṭhattā. Nanu ca uddese satthunopi ādiyatā bhagavatā gahitā, sā na niddiṭṭhāti anuyogaṃ sandhāyāha ‘‘so ca kho’’tiādi. Sāvake anuggaṇhantassāti ‘‘āmisadāyādā satthu sāvakā’’ti satthu parappavādapariharaṇatthampi ‘‘tumhehi dhammadāyādehi bhavitabba’’nti evaṃ sāvake anukampamānassa. Sāvakānaṃ taṃ na yuttaṃ sāmīciabhāvatoti yojanā. Esa nayoti yadidaṃ ‘‘ettāvatāyaṃ bhagavā’’tiādinā kaṇhapakkhe uddesassa atthavibhāgadassanamukhena sambandhadassanaṃ, esa nayo sukkapakkhepi sambandhadassaneti adhippāyo. Tenāha ‘‘ayaṃ tāvettha anusandhikkamayojanā’’ti, satthārā desitāya uddesadesanāya mahātherena desitāya ca anusandhikkamena sambandhoti attho. Yathānusandhi eva cettha anusandhi veditabbo.

此段释义周详清晰，作法严谨无遗漏。其意乃咸信佛说教义不可错失。显然对于佛陀教义传承中净信施予的重要性极为重视。这不是随意陈释，而是经由严谨分析得知。佛陀与比库们同心协力守护教法，佛教持戒根本之施施施原则，皆为护持之故。诸比库对承受佛法义理之重任不可推卸，饶有慈悲心。此内涵强调净信和佛法保护相辅相成，无此即导致教义失真或消逝。且比库们不当以失责而自掩，宜谨守此律。该段阐释即指此理。对于释教内部各种不和或异议，皆不可舍弃教法正统传承。

Accantapavivittassāti ekantaupadhiviveko viya itarepi viveko satthu ekantikāvāti. Anusikkhanaṃ nāma anu anu pūraṇanti tappaṭikkhepena āha ‘‘na paripūrentī’’ti, na paribrūhentīti attho, na paripūrentīti vā na paripālentīti attho. Yadaggena hi vivekaṃ nānusikkhanti, tadaggena na paribrūhenti, na paripālentīti vā vattabbataṃ labhantīti. Kasmā panettha ‘‘vivekaṃ nānusikkhantī’’ti uddese viya avisesavacane kāyavivekasseva gahaṇaṃ katanti codanaṃ sandhāyāha ‘‘yadi panā’’tiādi. Pucchāyāti pucchāto aviseso siyā vibhāgassa alabbhamānattā vissajjanassa. Nanu ca ‘‘vivekaṃ nānusikkhantī’’ti avisesavacanato pāḷiyaṃ vibhāgo na labbhatevāti? Na, padantarena vibhāvitattā. Tenāha ‘‘yesañca dhammāna’’ntiādi. Byākaraṇapakkhoti vissajjanapakkho. Vissajjanañca na pucchā viya avisesajotanā , atha kho yathādhippetatthavibhajananti adhippāyo. Iminā padenāti ‘‘vivekaṃ nānusikkhantī’’ti iminā padena kāyavivekaṃ aparipūriyamānaṃ dassetīti adhippāyo. Cittavivekaṃ upadhivivekanti etthāpi eseva nayo.

“绝对分离”意指专于一法独立观察，或称“独具相对取别”，谓其区别于诸他之观察。所谓“修习”即为反复完成加满的行为，不能超越边界。故曰“不充分充实”，即“无扩大战果”，意涵境界尚未圆满。何以言“不修习”？是因与专注于身体清净观察形成对照之疑，遂问“若果如此......”。此中“问”乃指对于差异之特别要求，其核心在于语意解折与融通。不能因实际语义而孤立剔除。故曰“若指诸法则”等。文中“词素”与“构法”等语言学角度讨论其范围。所谓身心净别是此中的一例。

Ettha ca nappajahantīti pahātabbadhammānaṃ pahānābhāvavacanaṃ pahānalakkhaṇavivekābhāvadīpanaṃ, taṃ vatvā puna ‘‘viveke nikkhittadhurā’’ti vacanaṃ tato sātisayavivekābhāvadīpananti tadubhayavivekābhāvadassanena ‘‘yesañca dhammāna’’ntiādināva pārisesañāyena ‘‘vivekaṃ nānusikkhantī’’ti iminā vivekadvayamūlabhūtakāyavivekābhāvadassanaṃ katanti daṭṭhabbaṃ. Avigatataṇhatāya taṃ taṃ parikkhārajātaṃ bahuṃ lanti ādiyantīti bahulā, bahulā eva bāhulikā yathā ‘‘venayiko’’ti (ma. ni. 1.246; a. ni. 8.11; pārā. 8). Te pana yasmā paccayabahulabhāvāya yuttappayuttā nāma honti, tasmā āha ‘‘cīvarādibāhullāya paṭipannā’’ti. Sikkhāya ādarabhāvābhāvato sithilaṃ adaḷhaṃ gaṇhantīti ‘‘sāthalikā’’ti vuttaṃ. Sithilanti bhāvanapuṃsakaniddeso, sithila-saddena vā samānatthassa sāthala-saddassa vasena ‘‘sāthalikā’’ti padasiddhi veditabbā. Avagamanaṭṭhenāti adhogamanaṭṭhena , orambhāgiyabhāvenāti attho. Upadhiviveketi sabbūpadhipaṭinissaggatāya upadhīhi vivitte. Oropitadhurāti ujjhitussāhā.

此处『不放弃』者，指应当舍弃的法所不舍弃的现象，缺乏舍弃的本质特征之启示，缺少分别舍弃的智慧之光明。说此后，即说『于分别中，放下于高地』之语，继而说明为净化分别智慧而发的照见。这二种分别智慧缺失，称为『诸法及其差别』之大悲释义根本，必须观察。因无染无欲之缘故，此法各自派生出无数因缘，广泛而久长，因此称为『众多』『众多的广泛性』，如名曰『多立』。因众多乃缘起多种，因此又说『以袈裟等众多为修行』。由修学初发之轻重，谓之『松懈』与『坚定』，称为『疏懈』。所谓松懈，是修习者所指，或以松软之言同义，因此『疏懈』一词应视为此义的词汇成就。『下行之处』意指往下行之所，『起始之义』。『分别垢』意味着借缘脱离诸染，别离之义。『向上立处』者，意为起立刚毅。

Aniyamenevāti kiñci visesaṃ anāmasitvā ‘‘sāvakā’’ti aviseseneva. Niyamento‘‘therā’’tiādinā. Dasavasse upādāyāti dasavassato paṭṭhāya. Issariyeti ‘‘seṭṭhiṭṭhānaṃ senāpatiṭṭhāna’’ntiādīsu viya. Acirakkhaṇobhāsena lakkhavedhako akkhaṇavedhi. Ṭhitiyanti avaṭṭhāne. Ṭhānasoti taṅkhaṇeyeva. Tiṭṭhatīti ādhārādheyyabhāvenāti āha ‘‘tadāyattavuttibhāvenā’’ti. Upekkhānubrūhanā sattasaṅkhāresu udāsīnatāpi asaṅkhatādhigamassa upāyoti tabbipariyāyato cīvarādimaṇḍanā na upadhivivekapāripūriyā saṃvattatīti āha ‘‘cīvarapatta…pe… apūrayamānā’’ti. Tatthāti theravāre. Idhāti majjhimanavakavāresu. Tathā hi ‘‘majjhimatherakāle’’tiādi vuttaṃ.

『非此即彼』者，指不专指某种名称故，譬喻曰『沙门弟子』一词未有特别限定。修行者则称为『长老』等。『十年之谓取行』意指维持十年修持。『长官』即财主、军长等义。『妨碍察者』指出现断绝之人。『处』指地位、状态。『止处』如固定停栖处。说『暂属于』，是谓其行为依附于对象。『堪忍升起，于七大行中无所挂碍，谓应对无虚伪诸衣物装饰续违之差别较差分离，故说“袈裟罩盖……未圆满”』。此处谓长老级别。『此处』指中部新译本。照《中部长老经》如是说。

§32

32.Imasmiñca kaṇhapakkheti imasmiñca niddesavāre kaṇhapakkhe, na uddesavāre kaṇhapakkhe. Uddesavāre pana kaṇhapakkhe vuttavipariyāyena gahetabbattho ‘‘esa nayo sukkapakkhepī’’ti atidesena dassito. Vuttapaccanīkanayenāti ‘‘kāyavivekaṃ nānusikkhanti na paripūrentī’’tiādinā vuttassa atthassa paccanīkanayena, ‘‘kāyavivekaṃ anusikkhanti paripūrentī’’tiādinā nayena. Etthāti etasmiṃ sukkapakkhe. Saṅkhepoti atthasaṅkhepo. Yojanaparamparāyāti gāmantato dūrabhāvena ekaṃ dve tīṇīti evaṃ yojanānaṃ paṭipāṭiyā. Araññavanapatthānīti araññesu vanasaṇḍabhūtāni. Pantānīti pariyantāni. Upagantuṃ yuttakālo jarājiṇṇakālo gocaragāme dūre gamanāgamanasamatthatābhāvato. ‘‘Evaṃ guṇavantesu dinnaṃ aho sudinna’’nti paccayadāyakānaṃ pasādaṃ janenti. Pāsaṃsāti pasaṃsitabbā. Ayampi mahātherotiādi ekaṃ appamādavihārinaṃ vuddhataraṃ niddisitvā vadantānaṃ vasena vuttaṃ. Paviṭṭho vivekaṭṭhānaṃ. Sāyaṃ nikkhamati yonisomanasikāraṃ upabrūhetvāti adhippāyo. Kasiṇaparikammaṃ karoti, na yaṃ kiñci kiccantaraṃ. Samāpattiyo nibbatteti, na moghamanasikāraṃ. Sabbathātiādito tāva tadaṅgavasena kilesehi cittaṃ vivecento tato vikkhambhanavasena samucchedavasena paṭipassaddhivasenāti sabbappakārena cittavivekaṃ pūreti. Paṃsukūlāni dhāretīti iminā bāhulikatābhāvaṃ dasseti, asithilaṃ sāsanaṃgahetvāti iminā sāthalikatābhāvaṃ, vigatanīvaraṇoti iminā okkamane nikkhittadhurataṃ, phalasamāpattintiādinā pavivekapubbaṅgamataṃ dasseti.

第三十二条。『此黑色月相』谓此示现期间黑色之月相，非指示输出时刻。输出时，有说『此为长月光影』之弥补释义。所谓补充说明，是谓不依止于身体分别而成就身体分别智慧之相关说明，诠释『能修习身体分别，能成就之』之指导。此处指此长月相。『简约』者，简明义。『里程相传』者，乡野处于远近各一、二、三之间，以此类推。出离森林、密林区域称为『荒野与森林相连处』。『道路』指周围环绕。『适合前来』者，指年老体衰、牲畜乡村间行动不便。人们因此笃信产生期望，称赞称道。『赞扬』者，称赞之意。此亦长老称赞用语。这里谓称某长老修行老迈之谨慎者。『入定住处』者，指修持地。黄昏时分出行，伴随正当观念上升，其意谓决心清明。作颜色及嗜好品处理，不涉及其他事物。『生起』指果位之生起，非无因之思维。说『专注』者，指念头俱具善根根本，随之以断除烦恼、心安定与调伏。『心净』者，心溶解苦恼，能自净其全。持着袈裟者，指以袈裟稳固身心。说此显示多种层面：修行不放松，坚固戒律，放弃烦恼，累积正增上。

§33

33.Tatrāvusoti ettha iti-saddo ādiattho. Tena ‘‘lobho ca pāpako’’tiādinayappavattaṃ uparidesanaṃ anavasesato pariyādiyati. Ko anusandhīti yā sā bhagavatā saṃkilesapakkhena saha dhammadāyādapaṭipattibhāvinī ‘‘dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā’’tiādinā desanā uddiṭṭhā, taṃ ‘‘satthu pavivittassa viharato’’tiādinā ārabhitvā aṭṭhārasavārapaṭimaṇḍitāya niddesadesanāya vibhajitvā tato paraṃ ‘‘tatrāvuso lobho ca pāpako’’tiādinayāya uparidesanāya sambandhaṃ pucchati. Evanti saṃkilesapakkhe ‘‘nappajahantī’’ti pahānābhāvadassanavasena, vodānapakkhe ‘‘pajahantī’’ti pahānasabbhāvadassanavasenāti evaṃ. Aniddhāritasarūpā yaṃ-taṃ-saddehi dhamma-saddena sāmaññato ye pahātabbadhammā vuttā, te sarūpato dassetunti yojanā. Ime teti ettha kasmā lobhādayo eva pahātabbadhammā vuttā, nanu ito aññepi mohadiṭṭhivicikicchādayo pahātabbadhammā santīti? Saccaṃ santi, te pana lobhādīhi tadekaṭṭhatā gahitā eva hontīti vuttā. Atha vā imesaṃyevettha gahaṇe kāraṇaṃ parato āvi bhavissati.

第三十三条。此处『朋友』一词开头之义。继以『贪欲为恶』等语句，充分详述。问起者持疑为何如是？此由世尊因缘及随行者共行法门启示曰：『诸比库，汝当视我为施舍者，不宜视我为生活施舍者』等言，而说法坚立于十八年间传布，细分说明。又次说『朋友哉，贪欲为恶』等语句，以明确说明。此处为破除执着、谬见、疑惑等恶浊根。此类应舍之法，即称为应舍之法。以此归结，说明虽有其他烦恼及错误见解，终因贪欲等一处抓取故，该应舍之法以此为根基。另外，谓此处也将另因缘在外相应产生。

Idāni upacayena anusandhiṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha sāvakānaṃ yassa dhammassa dāyādabhāvo satthu abhirucito, so ‘‘cattāro satipaṭṭhāne bhāvetī’’tiādinā akatthetvā ‘‘vivekaṃ anusikkhanti, te ca dhamme pajahanti, na ca bāhulikā’’tiādinā kathitattā heṭṭhā pariyāyeneva dhammo kathitoti vuttaṃ. ‘‘Te ca dhamme nappajahanti, okkamane pubbaṅgamā’’tiādinā āmisaṃ pariyāyenapi kathitaṃ. ‘‘Siyā ca me piṇḍapāto’’tiādinā, ‘‘bāhulikā ca hontī’’tiādinā ca āmisaṃ nippariyāyenapi kathitaṃ. Atha vā yāyaṃ bhagavatā āmisadāyādapaṭikkhepanā dhammadāyādatā vuttā, yañca tadatthaṃ vibhajantena mahātherena attanā vivekānusikkhanādi vuttaṃ, tadubhayaṃ hetuvasena vibhāvetuṃ ‘‘tatrāvuso, lobho cā’’tiādi vuttaṃ . Hetunirodhena hi saṃkilesapakkhassa, nirodhahetusampādanena ca vodānapakkhassa tappāpakatā.

现在，为了便于理解，举例说明『非贪』等语句。此处说：弟子们对所受法无秉持者，尚喜悦于导师法；如说『修习四念处』等语句，断除贯串『分别』，使其内修智慧，以及弃绝纷繁修行，言其不繁重。又说弟子弃绝烦恼所生不利言辞的前因，能使其到达无贪之境界。曾说『我当行托钵，且必具有众多修持』。其义是，弟子虽然在供养法食中，修学习得诸法分别内证，崇敬导师，行善法。双方因缘，因此辨析说『朋友，贪欲是……』等言辞使两方得圆释。因贪欲为因出现相应烦恼，及随之断除烦恼作依止故。

Atītadesanānidassananti atītāya therena yathādesitāya desanāya ca paccāmasanaṃ. Tenevāha ‘‘satthu pavivittassa…pe… desanāyanti vuttaṃ hotī’’ti. Tatthāti yaṃ vuttaṃ visesato ‘‘yesaṃ dhammānaṃ satthā pahānamāhā’’ti, etasmiṃ pade. Tattha hi pahātabbadhammā lobhādayo sāmaññato vuttā. Lāmakāti nihīnā. Lobhadosā hi hetuto paccayato sabhāvato phalato nissandato saṃkiliṭṭhapakatikā, āyatiṃ dukkhassa pāpanaṭṭhena vā pāpakā. Lubbhanalakkhaṇoti ārammaṇassa abhigijjhanalakkhaṇo. Tathā hi so lubbhanti tena, sayaṃ vā lubbhati, lubbhanamattameva vā tanti ‘‘lobho’’ti vuccati. Rasādīsu abhisaṅgaraso, apariccāgapaccupaṭṭhāno, saṃyojaniyesu dhammesu assādadassanapadaṭṭhāno. Dussanalakkhaṇoti ārammaṇe byāpajjanalakkhaṇo. Tathā hi so dussanti tena, sayaṃ vā dussati, dussanamattameva vā tanti ‘‘doso’’ti vuccati. Rasādīsu visappanaraso, sanissayadahanaraso vā, dussanapaccupaṭṭhāno, āghātavatthupadaṭṭhāno.

此处说过去所示现经文教导，即先世长老所言之所相应法，复述之前文曰『导师远去之后，有所教导』等语句。此处特指『世尊呼唤舍弃诸法』之语。由此明确应舍之法多属诸如贪爱等平常烦恼。『老死』意谓离弃本根。贪恼因果互依，因其性质、成果所系，导致内心浑浊不净，将害恶行延续一世为多生之恶途。『贪欲之相』即其所依赖之欲望渴求。所谓贪者，乃因嗜欲、所好、满足情欲、无厌之状态。对色声味触法等妄思随缘执著，普遍执着欲乐。恶相则为其兴趣之障碍，如忧忿、嫉妒、疲惫、厌烦、困倦等。如此贪、嗔等烦恼根本，构成烦恼的破坏与心的疾苦根源。

Tesūtiādinā dassanena lobhadosānaṃ ekantato pahātabbatādassanaṃ. Āmisadāyādassa paccayānaṃ lābhe hotīti idaṃ lobhassa ārammaṇaggahaṇasabhāvataṃ sandhāya vuttaṃ, taṇhāya vasena pana anugijjhanaṃ sandhāya ‘‘aladdhaṃ patthetī’’ti āha. Alābhe paccayānaṃ āmisadāyādassa hotīti ānetvā yojanā. Alabhantoti ettha ‘‘paccaye’’ti vibhattiṃ pariṇāmetvā yojetabbaṃ. Vighātavāti ‘‘yampicchaṃ na labhati, tampi dukkha’’nti (ma. ni. 1.120; vibha. 190) vacanato icchāvighātavā. Lobho ca deyyadhamme hoti āmisadāyādassāti sambandho. Esa nayo anantarapadepi. Deyyadhammeti ca idaṃ nidassanamattaṃ sattakelāyanādivasenapi tassa lobhuppattisabbhāvato. ‘‘Taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho’’ti evamādayo nava taṇhāmūlakā. Paripūreti āmisadāyādoti vibhattivipariṇāmo veditabbo. Āvāsamacchariyādīni pañca macchariyāni.

通过三乘等教法的显现，应断除贪恚等烦恼的专一见解。据此，在获得衣物布施的条件上，说这是贪欲之缘起的本性。因渴爱为主遂生追逐，谓之“应当得到”。所谓获得条件即衣物布施，故理解此处贪欲的根由，须细看条件与果报之间的关系。这里将“获得”一词遂以条件语法变化加以联系。所谓“损害”，指的是未得所求时所生之苦，此即所说的“欲望损害”。贪欲则生于可得之物，即衣物布施的关系。这种联系乃紧密相连，非同时断裂也。所谓“可得法”，此乃象征性的说法，为众生受生轮回等诸条件，故贪欲如渴求种种存在的表现。由渴爱缘起遍寻，由遍寻遂得，于是产生获得等九种以渴爱为本的境界。须警惕不能被衣物布施所满足，此为语义上的转变。所谓“五种魔境”即居住的魔境诸形态。

Magganti ariyamaggaṃ. So hi kilese mārento gacchati, nibbānatthikehi ca maggīyati, sayaṃ vā sacchikiriyābhisamayavasena nibbānaṃ maggatīti nippariyāyena ‘‘maggo’’ti vuccati. Eko antoti itarena asammisso eko koṭṭhāso, hīnatāya vā lāmakaṭṭhena eko anto. Kāmaṃ aññepi kusaladhammā ete ante asampayogato na upenti, tehi vimuttā eva, ayaṃ pana accantavimuttiyā na upetīti āha ‘‘vimutto etehi antehī’’ti. Tasmāti antadvayavimuttattā. Etesaṃ majjhe bhavattāti idaṃ maggassa ubhayantavimuttatāya eva vuttaṃ, na tappariyāpannatāya, vaṭṭadukkhanissaraṇatthikehi paṭipajjitabbato ca. Tathāti yathā itarena asammissaṭṭhena lāmakaṭṭhena ca lobho eko anto, tathā kāmasukhallikānuyogoti attho. Esa nayo sesesupi. Maggassa anupagamanañca nesaṃ antānaṃ sabbaso appavattikaraṇeneva daṭṭhabbaṃ. Purimanayenāti ‘‘ete dve ante na upetī’’tiādinā pubbe vuttanayena.

“道”此处即圣道。它是使烦恼者消散之法，亦能导人于涅槃，因此被称为道路。单独一端视为一端、较低者如劣木段亦作一端。欲乐及其他善法因未与此终点相接而不得生起。唯有由此解脱，此解脱不同于完全无碍之终极涅槃，意在指示脱离轮回及苦难之途。所谓“这种一端”，即指贪欲如劣木段作为一端的事实。此示意剩余妄缘尚存之理道。且道之未行，是由于不能完全消除此终端（烦恼、贪著的一端）。“之前所说‘这两个终端不得相接等’”为过往经典对道及苦的区别所引用。

Saccānanti catunnaṃ ariyasaccānaṃ. Dassanapariṇāyakaṭṭhenāti dassanassa pariññābhisamayādibhedassa parito sabbathā nayanaṭṭhena pavattanaṭṭhena. Cakkhukaraṇīti dhammacakkhussa karaṇī nipphādikā. Tayidaṃ satipi paṭipadāya dhammacakkhuto anaññatte avayavavasena sijjhamāno attho samudāyena kato nāma hotīti upacāravasena vuttanti daṭṭhabbaṃ. Tathā hi vakkhati ‘‘maggoyeva hi maggatthāya saṃvattati maggena kātabbakiccakaraṇato’’ti. Ñāṇāyāti yāthāvato jānanāya. Tenāha ‘‘viditakaraṇaṭṭhenā’’ti. Visesañātabhāvāpādanañhi viditakaraṇaṃ. Vūpasamanatoti samucchindanavasena vūpasamanato. Dukkhādīnaṃ pariññeyyādibhāvo viya abhiññeyyabhāvopi maggavaseneva pākaṭo hotīti āha ‘‘catunnampi saccānaṃ abhiññeyyabhāvadassanato’’ti, vibhāvanatoti attho. Sambodhoti maggo ‘‘sambujjhati etenā’’ti katvā. Tassatthāyāti maggakiccatthāya. Na hi maggato añño maggakiccakaro atthi. Tenāha ‘‘maggoyeva hī’’tiādi. Atha vā sammādiṭṭhi uppajjamānā sahajātādipaccayabhāvena itare uppādeti, evaṃ sesamaggadhammāpīti evampi maggatthāya saṃvattanaṃ veditabbaṃ. Sacchikiriyāya paccakkhakammāyāti sacchikaraṇasaṅkhātapaccakkhakammāya. Nibbānāyāti vā anupādisesanibbānāya. Upasamāyāti iminā saupādisesanibbānaṃ gahitanti. Ayanti ‘‘sā hi saccāna’’ntiādinā yathāvutto atthanayo. Etthāti ‘‘cakkhukaraṇī’’tiādīsu padesu. Sāro sundaro anapanīto. Ito aññathāti ‘‘dukkhassa pariññāya diṭṭhivisuddhiṃ karotīti cakkhukaraṇī’’tiādinā atthavaṇṇanāpapañco kevalaṃ vitthāratthāya.

“真实”者，即四圣谛。所谓“瞻见完成相成”，即见谛证知之差别，包括真正的认知、成就等，统称见谛。这是洞彻一切、无所不见的智慧之眼。此处的“眼”是指觉醒法眼。因修行此正道，殊胜者可成真智，而此眼乃无二无别的真理境界通达。亦谓“唯一道路必依道路存在”，表现为依正见正行所成就。所谓“知”，意指正确理解。称为“知其所缘”。“涅槃”又称为“正觉涅槃”，意指由正知成就之境界。说这里的“觉知即道”，即表明此道即成就正觉之义。没有其他代道者。若有正见初起，随其起灭，余道相应而生，应视为次一级之余道法门。此亦即体现道之常理。称戒定慧等正行为正知功用。所谓“涅槃”指的是无余灭尽涅槃。此处“寂灭”，指以无余热所成的涅槃。所以说“真实之理为通达显现”。称四圣谛为通达知见显现。称之为“辨明”之义。称菩提为“觉悟”，意谓以此觉察而成。所谓“其因缘”即道的作用。因无其他道路故称“唯一道路”等。若正见生起，依世间及自然因缘而生他理见，该见为余道情形，实为正道的派生之相。所谓“证真功用”，意指对涅槃的证悟。所谓“安乐”，即随有余灭涅槃而得之。这里以“真理给力”的意涵施行解说。称为“有余灭涅槃”。谓言对真理得以接受而发生证悟。此义表达无外出入之见。这里“眼”及“觉”诸说，是从不同层次作诠释。

Ayamevāti ettha ayanti iminā attano aññesañca tassaṃ parisāyaṃ ariyānaṃ maggassa paccakkhabhāvaṃ dasseti. Āsannapaccakkhavācī hi ayaṃ-saddo. Aññamaggapaṭisedhanatthanti aññassa nibbānagāmimaggassa atthibhāvapaṭisedhanatthaṃ. Sattāpaṭikkhepo hi idha paṭisedhanaṃ alabbhamānattā aññassa maggassa. Buddhādīnaṃ sādhāraṇabhāvo anaññatā. Tenāha brahmā sahampati –

“此即”者，于此依此而说自己与他人之于圣道的通显现象。所谓“近因言辞”即此语义。所谓阻止其他道，意指否定他人入涅槃之道的有效性。因众生离散，不能于此获得对他道的反证。佛师及诸菩萨之间道理通达无别而归一。故有如梵天梵摩提的言辞作证——

‘‘Ekāyanaṃ jātikhayantadassī,

“一乘生死灭见证者，

Maggaṃ pajānāti hitānukampī;

明了道路慈悲为怀者；"

Etena maggena tariṃsu pubbe,

借由此道，昔日曾渡过彼岸，

Tarissanti ye ca taranti ogha’’nti. (saṃ. ni. 5.384, 409; mahāni. 191; cūḷani. 107, 121; netti. 170);

渡过洪流者，即那些实地渡过波涛者（参见《相应部·小问经》第5.384、409节；《大念处经》第191节；《小念处经》第107、121节；《净论》170节）。

Ārakattāti iminā niruttinayena ariya-saddasiddhimāha. Aripahānāyāti atthavacanamattaṃ. Arayo pāpadhammā yanti apagamanti etenāti ariyo. Ariyena desitoti ettha ariyassa bhagavato ayanti ariyo. Ariyabhāvappaṭilābhāyāti ettha ariyakaro ariyoti uttarapadalopena ariya-saddasiddhi veditabbā. Yasmā maggaṅgasamudāye maggavohāro hoti, samudāyo ca samudāyīhi samannāgato nāma hotīti āha ‘‘aṭṭhahi aṅgehi upetattā’’ti, tasmā attano avayavabhūtāni aṭṭha aṅgāni etassa santīti aṭṭhaṅgiko. Yasmā pana paramatthato aṅgāniyeva maggo, tasmā vuttaṃ ‘‘na ca aṅgavinimutto’’ti yathā ‘‘chaḷaṅgo vedo’’ti. Sadisūdāharaṇaṃ pana dassento ‘‘pañcaṅgikatūriyādīni viyā’’ti āha. Ādi-saddena caturaṅginī senāti evamādīnaṃ saṅgaho. Mārento gacchatīti niruttinayena saddasiddhimāha. Maggatīti gavesati. Ariyamaggo hi nibbānaṃ ārammaṇaṃ karonto taṃ gavesanto viya hotīti. Maggīyati nibbānatthikehi vivaṭṭūpanissayapuññakaraṇato paṭṭhāya tadatthaṃ paṭipattito. Gammatīti etena ādiantavipariyāyena saddasiddhimāha yathā ‘‘kakū’’ti. ‘‘Seyyathidanti nipāto’’ti vatvā tassa sabbaliṅgavibhattivacanasādhāraṇatāya ‘‘katamāni tāni aṭṭhaṅgānī’’ti vuttaṃ. Nanu ca aṅgāni samuditāni maggo antamaso sattaṅgavikalassa ariyamaggassa abhāvatoti? Saccametaṃ saccapaṭivedhena, maggapaccayatāya pana yathāsakaṃ kiccakaraṇena paccekampi tāni maggoyevāti āha ‘‘ekamekañhi aṅgaṃ maggoyevā’’ti, aññathā samuditānampi nesaṃ maggakiccaṃ na sambhaveyyāti. Idāni tamevatthaṃ pāḷiyā samatthetuṃ ‘‘sammādiṭṭhimaggo ceva hetu cā’’ti vuttaṃ.

“阿若迦达”一词，凭借此表义说法，意指圣者之名号成就。所谓“圣者断除”，仅意指词义。圣者即指除去恶法、离弃恶法者。此处圣者谓世尊所宣说之圣者。所谓圣者境界之达成，是指圣者果效之获得。因道诸部分成就道果、又因聚集而成名，故有“八支齐具”之说，乃此道诸组成部分视为八支。又因究竟而言，成道者唯有这八支，故云“非脱离支”，如“六支成烟”。说明相似实例者有“五支合四支诸相”，故云始合四象如军队等诸聚集之义。说“魔正前行”为名号成就。所谓“道”即探求者。圣道即是以涅槃为究竟所求者。寻求此道者，是因与涅槃之缘，积累善行而得依止，故得修行此道。又以字尾变化，论道之成就，譬如“kakū”与“seyya”等助词，因字类综合，提出“八支何者”等问答。岂因未显八支诸法即无圣道？此实为真理，因缘道理，虽有个别支未展现，然彼皆为道支，非如此展现时不成道。古巴利语以“正见道亦因”归此义。

Sammā aviparītaṃ pariññābhisamayādivasena catunnaṃ saccānaṃ dassanaṃ paṭivijjhanaṃ lakkhaṇaṃ etissāti sammādassanalakkhaṇā. Sammā aviparītaṃ sampayuttadhamme nibbānārammaṇe abhiniropanaṃ appanālakkhaṇaṃ etassāti sammāabhiniropanalakkhaṇo musāvādādīnaṃ visaṃvādanādikiccatāya lūkhānaṃ apariggāhakānaṃ paṭipakkhabhāvato siniddhasabhāvattā sampayuttadhamme, sammāvācappaccayasubhāsitasotārañca janaṃ sammadeva pariggaṇhātīti sammāvācā sammāpariggaho lakkhaṇaṃ etissāti sammāpariggahalakkhaṇā. Yathā kāyikā kiriyā kiñci kattabbaṃ samuṭṭhāpeti, sayañca samuṭṭhahanaṃ ghaṭanaṃ hoti, tathā sammākammantasaṅkhātā viratipīti sammāsamuṭṭhānalakkhaṇo sammākammanto. Sampayuttadhammānaṃ vā ukkhipanaṃ samuṭṭhānaṃ kāyikakiriyāya bhārukkhipanaṃ viya. Jīvamānassa sattassa, sampayuttadhammānaṃ vā suddhi vodānaṃ, ājīvasseva vā jīvitappavattiyā suddhi vodānaṃ etenāti sammāvodānalakkhaṇo sammāājīvo. Kosajjapakkhe patituṃ adatvā sampayuttadhammānaṃ paggaṇhanaṃ anubalappadānaṃ paggaho. Ārammaṇaṃ upagantvā ṭhānaṃ, tassa vā anissajjanaṃ upaṭṭhānaṃ. Ārammaṇe sampayuttadhammānaṃ sammā, samaṃ vā ādhānaṃ samādhānaṃ. Sammā saṅkappeti sampayuttadhamme ārammaṇe abhiniropetīti sammāsaṅkappo. Sammā vadati etāyāti sammāvācā. Sammā karoti etenāti sammākammaṃ, tadeva sammākammanto. Sammā ājīvati etenāti sammāājīvo. Sammā vāyamati ussahati etenāti sammāvāyāmo. Sammā sarati anussaratīti sammāsati. Sammā samādhiyati cittaṃ etenāti sammāsamādhīti evaṃ sammāsaṅkappādīnaṃ nibbacanaṃ veditabbaṃ.

所谓“正见”，乃正确认知四圣谛，具悟其内涵及表现，是谓正见标识。正见菩提分明，不偏逆，显四圣谛之见证与认知，此称正见鉴别。正见含正断灭入境，标明涅槃内在状态，此为正断灭标识。又因远离妄语等恶行，持守正语，并因良言善语而获众生受持，此标记为正语及正持符号。如人体起造诸行为，起动即有成事，正业即离欲即戒行，谓正起动标识。正行犹如肉身活动，生起如投掷。活众生纯洁清净，业果清泰，正命彰显生活顺正，这谓正命标示。起例亦有执着离愁，正业辅助，即正持。因有明处，依止处正，有执持，谓正执持。正念是对因缘之正念护持。正定指心念安住自在。正语谓正言，有义可取。正业即正行为。正命即正生活。正精进即努力不懈。正念即正念摄持。正定即心身正定。由此可知正见诸相的表现。

Micchādiṭṭhinti sabbampi micchādassanaṃ. Tappaccanīyakileseti ettha taṃ-saddena sammādiṭṭhi. Na hi micchādiṭṭhiyā kilesā paccanīyā, atha kho sammādiṭṭhiyā. Avijjañcāti avijjāggahaṇaṃ tassā saṃkilesadhammānaṃ pamukhabhāvato. Tenāha ‘‘avijjā, bhikkhave, pubbaṅgamā akusalānaṃ dhammānaṃ samāpattiyā’’ti (saṃ. ni. 5.1). Dassananivārakassa sammohassa samugghātena asammohato. Ettha ca micchādiṭṭhiṃ…pe… pajahatīti etena pahānābhisamayaṃ, nibbānaṃ ārammaṇaṃ karotīti etena sacchikiriyābhisamayaṃ, sampayuttadhammetiādinā bhāvanābhisamayaṃ sammādiṭṭhikiccaṃ dasseti. Pariññābhisamayo pana nānantariyatāya atthato vutto eva hotīti daṭṭhabbo.

所谓“邪见”，即一切不正见，误信邪知。此处以“断灭恶习”为正见相名，意指正见断恶毒故。邪见无恶业因缘，正见则有。愚痴乃其根本，由此为种种业所染污。佛言：“愚痴，诸恶法先导”，如《相应部·经》第5.1节所示。正见能破除迷惑并证无迷惑。邪见已于此处说破弃，因此弃止邪见而入涅槃境界。正见涉及入圣、禅修等诸法因缘，指修学正见务实道理，无有拒抗。成熟悟已，渐成证实，实为智慧成熟之境。

Kathaṃ pana ekameva ñāṇaṃ ekasmiṃ khaṇe cattāri kiccāni sādhentaṃ pavattati. Na hi tādisaṃ loke diṭṭhaṃ, na āgamo vā tādiso atthīti na vattabbaṃ. Yathā hi padīpo ekasmiṃyeva khaṇe vaṭṭiṃ dahati, snehaṃ pariyādiyati, andhakāraṃ vidhamati, ālokañca vidaṃseti, evametaṃ ñāṇanti daṭṭhabbaṃ. Maggasamaṅgissa ñāṇaṃ dukkhepetaṃ ñāṇaṃ, dukkhasamudayepetaṃ ñāṇaṃ , dukkhanirodhepetaṃ ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāyapetaṃ ñāṇanti suttapadaṃ (vibha. 754) ettha udāharitabbaṃ. Yathā ca sammādiṭṭhi pubbabhāge dukkhādīsu visuṃ visuṃ pavattitvā maggakkhaṇe ekāva catunnaṃ ñāṇānaṃ kiccaṃ sādhentī pavattati, evaṃ sammāsaṅkappādayo pubbabhāge nekkhammasaṅkappādināmakā hutvā kāmasaṅkappādīnaṃ pajahanavasena visuṃ visuṃ pavattitvā maggakkhaṇe tiṇṇaṃ catunnañca kiccaṃ sādhentā pavattanti. Sammāsamādhi pana pubbabhāgepi maggakkhaṇepi nānāyeva hutvā pavattatīti kāmañcettha sammādiṭṭhiyā sabbepi pāpadhammā paṭipakkhā, ujuvipaccanīkatādassanavasena pana sammādiṭṭhiyā kiccaniddese micchādiṭṭhiggahaṇaṃ kataṃ. Teneva ca ‘‘tappaccanīyakilese cā’’ti vuttaṃ.

但问何以单一知见，于瞬间能成就四重功用，不可思议。世上无此见，也非经典所说。譬如一火一灯瞬时燃明，烧尽挥散脂肪，破黑暗、现光明，如此智慧应知。四圣谛同理：苦谛知识，集谛知识，灭谛知识，灭道谛知识，皆须在理境跟前同时成就。如正见早期显现于苦集灭等，循序修行，皆能于道境同现，正念正思惟如此修成。正定因相各异于道境同时发显，正见尚且斩除邪恶，反邪见为教义对治。于是说“断灭恶习”乃依正见成就。

Yesaṃ kilesānaṃ anupacchindane sammādiṭṭhi na uppajjeyya, te micchādiṭṭhiyā sahajekaṭṭhatāya tadekaṭṭhāva tappaccanīyakilesā daṭṭhabbā. Sammāsaṅkappādīnaṃ kiccaniddesepi eseva nayo. Sotāpattimaggādivasena cattāro lokuttaramaggabhāvasāmaññena ekato katvā. Lobhadosā samudayasaccaṃ, yassa pana so samudayo taṃ dukkhasaccaṃ, pahānabhāvo maggasaccaṃ, yattha taṃ pahānaṃ, taṃ nirodhasaccanti imāni cattāri saccāni. Kasmā panettha lobhadosānaṃ visuṃ ādito ca gahaṇaṃ? Visuṃ gahaṇaṃ tāva tathābujjhanakānaṃ puggalānaṃ ajjhāsayavasena, imehi lobhadosehi āmisadāyādatā, tappahānena ca dhammadāyādatāti dassanatthaṃ, tadanusārena catusaccayojanāya evaṃ ekekassa niyyānamukhaṃ hotīti dassanatthañca. Sesavāresupi eseva nayo. Ādito gahaṇaṃ pana ativiya oḷārikatāya supākaṭabhāvato vakkhamānānaṃ aññesañca pāpadhammānaṃ mūlabhāvato tadekaṭṭhatāya ca veditabbaṃ.

那些烦恼若未被彻底断除，正见便不会生起。这些烦恼伴随着邪见的共生，依赖于那个邪见而存在，应当视为修习中需要消除的烦恼。对于具有正确思惟者（正思惟行者）而言，无论是在初果入流道等诸多超越世间的果道修习时，通常将四圣谛的法门视为一体而作。贪嗔痴即为集谛；而集谛本身正是苦谛之缘；断除烦恼即为灭谛；通往断除烦恼的道谛，则被称为四圣谛。为什么这里说贪嗔痴是根深蒂固且难除的呢？所谓根深蒂固，指的是那些已证得真理但仍有未净之心的人们，因着贪嗔痴对世法有所执著，难以断除，故此诸根本烦恼难除，因而显现出四圣谛的实际引导者的面貌。即便在残余之尘垢中，此理亦同。根深蒂固的烦恼因极重笼罩，极显种种恶行根源，其难除的性质亦当明了。

Kujjhanalakkhaṇoti kuppanasabhāvo, cittassa byāpajjanāti attho. Caṇḍikkaṃ luddatā, kururabhāvoti attho. Āghātakaraṇarasoti ‘‘anatthaṃ me acarī’’tiādinā citte āghātassa karaṇaraso. Dussanapaccupaṭṭhānoti saparasantānassa vināsanapaccupaṭṭhāno laddhokāso viya sapatto. Upanandhanaṃ nānappakārassa uparūpari nandhanaṃ viya hotīti katvā. Tathā hesa ‘‘veraappaṭinissajjanaraso, kodhānupabandhabhāvapaccupaṭṭhāno’’ti ca vutto. Aparakāle upanāhotiādīti ādi-saddena ‘‘upanayhanā upanayhitattaṃ āṭhapanā ṭhapanā saṇṭhapanā anusaṃsandanā anuppabandhanā daḷhīkamma’’ntiādīnaṃ (vibha. 891) niddesapadānaṃ atthavaṇṇanaṃ saṅgayhati. Upanāhasamaṅgī hi puggalo verassa anissajjanato ādittapūtialātaṃ viya jalati eva, cittañcassa dhoviyamānaṃ acchacammaṃ viya, masimakkhitapilotikā viya ca na sujjhateva.

「发怒的标志」指的是发憎恨的本性，含义是心的污染。暴虐如猛虎之跳跃，意即凶猛粗暴的性格。『伤害制造之趣』是指诸如“我行无益”等念头中带伤害他人之心的根源。『恶报导致毁灭』意指如同毒蛇张口咬合，断续不断地引来恶果。『上加恼怒』则是互相相加，如同多层累积的痛苦与愤怒相交叉攀附。由此可见，此人心中代表恨意的燃烧之火如同烈火焚烧，其愤怒未减轻时，犹如满布毒斑的伤口永不得愈。此理在教义中谓之「仇敌断除者」，由于心烧毁被伤害诸恶法，犹如污泥、灰烬之不净，亦无法自我清洁。

Paraguṇamakkhanalakkhaṇoti udakapuñchaniyā udakaṃ viya paresaṃ guṇānaṃ makkhanasabhāvo. Tathābhūto cāyaṃ attano kārakaṃ gūthena paharantaṃ gūtho viya paṭhamataraṃ makkheti evāti daṭṭhabbo. Tathā hessa saparasantānesu guṇaṃ makkhetīti makkhoti vuccati. Yugaggāho samadhuraggahaṇaṃ asamānassapi abhūtassa samāropanaṃ. Samabhāvakaraṇaṃ samīkaraṇaṃ. Paresaṃ guṇappamāṇena attano guṇānaṃ upaṭṭhānaṃ paccupaṭṭhapetīti āha ‘‘paresaṃ guṇappamāṇena upaṭṭhānapaccupaṭṭhāno’’ti. Tathā hesa paresaṃ guṇe ḍaṃsitvā viya attano guṇehi same karotīti paḷāsoti vuccati.

「妄为他人优点弄脏」的标志，是指如同水中浑浊浮渣，故意污秽他人优点之本性。此性格如同人破坏自己之团体，初层堕入同群体之污浊。故称之为「脏污」。对众生的善行沾染污秽，谓之「玷污」。共相连带的污垢指向舆论、习气等相互污染交织。称为「串沾」，表明他人为善则自行模仿，沾染脏污。本性混杂者，以他人优点作为凭借，推行自己之污秽，谓之「伴随沾染」。

Parasampattikhīyanaṃ parasampattiyā usūyanaṃ. Issati parasampattiṃ na sahatīti issā. Tathā hesā ‘‘parasampattiyā akkhamanalakkhaṇā’’ti vuccati. Tatthāti parasampattiyaṃ. Anabhiratirasā abhiratipaṭipakkhakiccā. Vimukhabhāvapaccupaṭṭhānā parasampattiṃ passitumpi appadānato. Nigūhanalakkhaṇaṃ attano sampattiyā parehi sādhāraṇabhāvāsahanato. Asukhāyanaṃ na sukhanaṃ dukkhanaṃ, arocananti adhippāyo.

「依附他人进步而生起的堕落」称为「借他人进步沾染」，即怨恨他人善行，因无法承受而发出恶意，谓之「妒恨」。其性格质是对他人顺利无喜，不乐意对方成就，生起抵触。此种烦恼是基于“反感进取”，所生起的离弃甘露般的富饶与自利，称作「抑郁的进步堕落」。这是一种生起于自己成功的障碍，如同心境的污浊，抵抗自我和谐的状态。称为「阴暗难测」，其表现为内心的忧苦及冷漠，为烦恼难以自在调伏之独特标记。

Katassa kāyaduccaritādipāpassa paṭicchādanaṃ katapāpapaṭicchādanaṃ. Tassa pāpassa āvaraṇabhāvena paccupatiṭṭhatīti tadāvaraṇapaccupaṭṭhānā, māyā, yāya samannāgato puggalo bhasmachanno viya aṅgāro, udakachanno viya khāṇu, pilotikapaṭicchāditaṃ viya ca satthaṃ hoti. Avijjamānaguṇappakāsanaṃ attani avijjamānasīlādiguṇavibhāvanaṃ, yena sāṭheyyena samannāgatassa puggalassa asantaguṇasambhāvanena cittānurūpakiriyāviharato ‘‘evaṃcitto, evaṃkiriyo’’ti dubbiññeyyattā kucchiṃ vā piṭṭhiṃ vā jānituṃ na sakkā. Yato –

「隐蔽恶行」是指因对身体恶行有掩饰，故称「隐蔽恶行」。隐藏之恶行如同覆盖于皮肤之面纱，恶行引起的烦恼也随之隐蔽，难以觉察。譬如虚妄的遮蔽，如被烟灰包裹的炭火，又似被水浸湿的矿石，或被污泥遮覆的尸体。因目无法识，实难洞悉其恶行真相。此亦含有身心恶行的隐没，令他难以察知真实状态。因该隐蔽性恶行，如同心性不明，难以清楚断别其坏善。

‘‘Vāmena sūkaro hoti, dakkhiṇena ajāmigo;

【引文未完，剩余文义未给出，无法后续翻译】

Sarena nelako hoti, visāṇena jaraggavo’’ti. (dī. ni. aṭṭha. 2.296; vibha. aṭṭha. 894; mahāni. aṭṭha. 166) –

『沙雷那』者，谓眼目。『尼拉阔』者，谓针。合释为「针是眼目」，即针如眼睛般敏锐。又『毗萨那』者，谓耆婆，年老体衰之形。此语见于长部尼柯耶注疏第2卷第296页，毗婆舍那经注第894页，大尼柯耶注第166页。

Evaṃ vuttayakkasūkarasadiso hoti.

此谓『夜迦苏迦罗』语，意近野猪之类也。

Cittassa uddhumātabhāvo thaddhalūkhabhāvo. Appatissayavuttīti anivātavutti. Amaddavākārena paccupatiṭṭhati, amaddavataṃ vā paccupaṭṭhapetīti amaddavatāpaccupaṭṭhāno, thambho, yena samannāgato puggalo gilitanaṅgalasīso viya ajagaro, vātabharitabhastā viya ca thaddho hutvā garuṭṭhāniye ca disvā onamitumpi na icchati, pariyanteneva carati. Karaṇassa uttarakiriyā karaṇuttariyaṃ. Visesato paccanīkabhāvo vipaccanīkatā. Parena hi kismiñci kate taddiguṇaṃ karaṇavasena sārambho pavattati.

心之『优陀摩』者，谓迟缓落后之义；『他达鲁卡』者，谓缓慢无力之状。曰『阿巴提沙耶』（不疾不徐之意）即『阿尼瓦陀武提』（不疾不缓之义）。其言语陈述不疾不徐，规矩端正。谓言语如无丝竹之音而自然端正，『阿马陀』谓不迟钝，『阿玛陀瓦』谓处境不迟疑，『巴契帕蒂塔』谓取摄。喻之如同缠泥之人背负铁钉，或如抛掷巨石，或如携带风炉，缓慢而笨重，见鹰而不欲起飞，但在地面徘徊。掌之动作，手掌上运动之控制。特别强调旋转之状态。因人处其境，随即产生倍增之能作因缘。

Seyyādiākārehi unnamanaṃ unnati. Omānopi hi evaṃ karaṇamukhena sampaggahavaseneva pavattati. ‘‘Ahamasmi seyyo’’tiādinā ahaṃkaraṇaṃ sampaggaho ahaṅkāro. Pare abhibhavitvā adhikaṃ unnamanaṃ abbhunnati. Yaṃ sandhāya vuttaṃ ‘‘pubbakāle attānaṃ hīnato dahati aparakāle seyyato’’ti (vibha. 877).

以睡卧诸体式举，谓其转移与转维。即如抓握方向稳固般流转。『阿罕阿斯米』谓自己为良好，乃自我执持。超越他者，增长此秩序。此意有如所说：“前时曾因自己不足而受焚烧，后时因自己良好而得安稳。”（毗婆舍那注877页）

Mattabhāvo jātiādiṃ paṭicca cittassa majjanākāro, yassa vā dhammassa vasena puggalo matto nāma hoti, so dhammo mattabhāvo. Madaggāhaṇaraso madassa gāhaṇakicco. Mado hi attano majjanākāraṃ sampayuttadhamme gāhento viya pavattamāno taṃsamaṅgiṃ puggalampi tathā karonto viya hoti. Ahaṅkāravasena puggalaṃ aniṭṭhaṃ karonto cittassa ummādabhāvo viya hotīti ummādapaccupaṭṭhāno. Satiyā aniggaṇhitvā cittassa vossajjanaṃ cittavossaggo, sativirahitoti attho. Yathāvuttassa vossaggassa anuppadānaṃ punappunaṃ vissajjanaṃ vossaggānuppadānaṃ. Imesaṃ kodhādīnaṃ lobhādīnampi vā. Lakkhaṇādīnīti lakkhaṇarasapaccupaṭṭhānāni. Padaṭṭhānaṃ pana dhammantaratāya na gahitaṃ. Nibbacanaṃ ‘‘kujjhatīti kodho, upanayhatīti upanāho’’tiādinā suviññeyyamevāti na vuttaṃ, atthato pana kodho doso eva, tathā upanāho. Pavattiākāramattato hi kato nesaṃ bhedo, makkhapaḷāsasārambhā tadākārappavattā paṭighasahagatacittuppādadhammā, māyāsāṭheyyathambhamadappamādā tadākārappavattā lobhasahagatacittuppādadhammā. Thambho vā mānaviseso cittassa thaddhabhāvena gahetabbato, tathā mado. Tathā hi so ‘‘māno maññanā’’tiādinā vibhaṅge (vibha. 878) niddiṭṭho. Idha pana mānātimānānaṃ visuṃ gahitattā majjanākārena pavattadhammā eva ‘‘mado’’ti gahetabbā. Sesānaṃ dhammantarabhāvo pākaṭo eva.

『马塔』者，谓癫狂状态。因出生等缘故而心沉迷，如其所依之法，是则此法谓为癫狂状态。『马达加罕那』者，谓纵情沉迷之役使。醉心之人，似为缠绕沈溺其心。亦如疯狂状态之表现。以我执扰乱人故，故心生狂妄，如同心性狂乱之象。若怀念不足则心散乱不可收摄，谓之缺念。若念缺失则心失所依，谓缺念。依传出及再出之心散乱，诸烦恼如嗔痴等俱生。此为心之转移，依所生之境，苦爱等染习所起。其性质与种类于是生故，彼染习恒存。耳目所载之为人之愚钝平凡等，旋转产生苦爱等心。此又为心之缓慢迟钝。心狂妄者亦如是。以“忸怩”之类词分别针对此义。此中『忸怩』之义即恃才傲慢，乃言语刺激之因。小分种类不一，皆因烦恼生。此种种形态是心中由恶欲、嗔恚起烦恼，致令心生兴奋与怠惰等相对情绪。此即俗人所称心之迟钝与狂妄。由此猖狂而生的种种现象称为“狂妄”。此处指出狂妄分诸种类，其一为宿怨愚昧所染心，另一如自我高慢为狂妄。此狂妄旗帜鲜明，故名为狂妄。此又显示诸生中狂妄者之种类。若起由自视盛大而生，名为狂妄。不然，当生的各种心根本差异，则非常明显。

Kasmā panettha ete eva aṭṭha dukā gahitā, kimito aññepi kilesadhammā natthīti? No natthi, ime pana āmisadāyādassa savisesaṃ kilesāya saṃvattantīti taṃ visesaṃ vibhāventena āmisadāyādassa lobhādīnaṃ pavattanākāraṃ dassetuṃ ‘‘visesato’’tiādi āraddhaṃ. Tattha etthāti etesu lobhādīsu. Alabhanto āmisanti adhippāyo. Tatuttari uppanno kodhoti ānetvā sambandhitabbaṃ. Santepīti vijjamānepi. Issatīti issaṃ janeti. Padussatīti tasseva vevacanaṃ. Tathā hi sā ‘‘issati dussati padussatī’’tiādinā niddiṭṭhā. Yasmā vā issaṃ janento ekaṃsato paduṭṭhacitto eva hoti, tasmā ‘‘padussatī’’ti vuttaṃ. Assāti āmisadāyādassa. Evaṃ paṭipannoti evaṃ asantaguṇappakāsanaṃ paṭipadaṃ paṭipanno. Ovadituṃ asakkuṇeyyoti etena thambho nāma dovacassakaraṇo dhammoti dasseti. Kiñci vadati ovādadānavasena. Thambhena…pe… maññantoti iminā ca thambhassa mānavisesabhāvaṃ dasseti, thambhena vā hetunāti attho. Matto samānoti matto honto. Kāma…pe… pamajjatīti etena madavasena ekaṃsato pamādamāpajjatīti dasseti.

为何此处仅述八种苦？岂别无他烦恼？非也，实因此八苦紧密连系于贪欲等恶习，故此特别说明。此中贪相最为显著。赠物时因贪执，若获不顺则起嗔怒；无所得时生嫉妒。因嫉妒故纷争生。此又名为嫉妒。依此有一恶心，故称为嫉妒者。因所生恶意心，故恶言生。如此说“嫉妒生恶意，恶意生坏语”。因恶意心生故。基于此轮转，生种种恶心、恶言及其因缘。懈怠而生愚痴，明理不足而起狂妄。此中“怠慢”意指心迷乱致不足谨慎，狂妄意指心自大。又指出贪、嗔、痴彼此牵连，不可偏废。此显示此处所举八苦为纤细说明，涵盖烦恼根源，非泛泛安可。且此八苦尤显现于众生中，能揭示烦恼实相。

Evanti iminā āmisadāyādassa lobhādīnaṃ uppattikkamadassaneneva idha pāḷiyaṃ nesaṃ desanākkamopi dassitoti daṭṭhabbo. Na kevalaṃ imeheva, atha kho aññehi ca evarūpehi pāpakehi dhammehi aparimutto hotīti sambandho. Ke pana teti? Atricchatāmahicchatādayoti. Evaṃ mahādīnavā āmisadāyādatāti tato balavataro saṃvego janetabboti ayamettha ovādo veditabbo. Etthāti etasmiṃ sutte. Sabbatthāti sabbesu vāresu. Nibbisesoyevāti eteneva paṭhamataraṃ idha dassitasaccayojanānayena sabbavāresu yojetabboti veditabbo.

『如此』——应知：藉由显示财法嗣中贪等之生起次第，此处经文中亦同时显示了对彼等之教导次第。不仅如此，彼亦未解脱于其他如是之恶法——此为文义之连结。那么是哪些恶法？即少欲之反面——大欲多求等。如此，作财法嗣之过患如此之大，应由此生起更强烈之厌离心——此即应知为此处之训诫。『于此』，谓于此经中。『于一切处』，谓于一切段落。『毫无差别』——应知此义：以此最初于此所示之连结四谛之方法，当以同一方式适用于一切段落。

Ñāṇaparicayapāṭavatthanti maggassa aṭṭhaṅgasattaṅgatādivisesavibhāvanāya ñāṇassa āsevanaṭṭhena paricayo ñāṇaparicayo, tassa paṭubhāvatthaṃ kosallatthaṃ. Etthāti ariyamagge. Bhedoti viseso. Kamoti aṅgānaṃ desanānupubbī. Bhāvanānayoti bhāvanāvidhi. ‘‘Kadāci aṭṭhaṅgiko, kadāci sattaṅgiko’’ti saṅkhepato vuttamatthaṃ vivaranto puna ‘‘ayaṃ hī’’tiādimāha. Tattha lokuttarapaṭhamajjhānavasenāti lokuttarassa paṭhamajjhānassa vasena. Ettha ca keci jhānadhammā maggasabhāvāti ekantato jhānaṃ maggato visuṃ katvā vattuṃ na sakkāti ‘‘lokuttarapaṭhamajjhānasahito’’ti avatvā ‘‘lokuttarapaṭhamajjhānavasena’’icceva vuttaṃ. Atha vā lokuttarapaṭhamajjhānavasenāti lokuttarā hutvā paṭhamajjhānassa vasenāti evamettha attho veditabbo. Ariyamaggo hi vipassanāya pādakabhūtassa, sammasitassa vā paṭhamajjhānassa vasena aṭṭhaṅgiko hoti. Atha vā ajhānalābhino sukkhavipassakassa, jhānalābhino vā pādakamakatvā paṭhamajjhānassa, pakiṇṇakasaṅkhārānaṃ vā sammasane uppanno ariyamaggo aṭṭhaṅgiko hoti, svāssa aṭṭhaṅgikabhāvo paṭhamajjhānikabhāvenāti dassento ‘‘paṭhamajjhānavasenā’’ti āha. Evaṃ ‘‘avasesajjhānavasenā’’ti etthāti yathārahaṃ attho veditabbo.

『智之熟练与纯熟之义』——通过反覆修习之义而熟练于智，称为『智之熟练』；其纯熟之义，即善巧之义。『于此』，谓于圣道之中。『差别』，谓特殊区分。『次序』，谓诸支之教导顺序。『修习之方法』，谓修习之轨则。为展开『有时为八支，有时为七支』之略说义，复言『此乃……』等。其中，『依出世间初禅之方式』——谓依出世间之初禅。此处，由于某些禅那之法即是道之自性，不能截然将禅那与道分开而说，故不言『与出世间初禅相应』，而言『依出世间初禅之方式』。或者，『依出世间初禅之方式』，此处之义应理解为：成为出世间者，依初禅之方式。圣道依作为基础之禅那或所观察之初禅而成为八支。或者，对于未得禅那之纯观行者，或对于已得禅那者而不以禅那为基础、不观察初禅者，或对于散乱行[Pali: pakiṇṇakasaṅkhāra]之观察所生起之圣道，亦为八支；为显示其八支之性质乃依初禅之性质，故言『依初禅之方式』。如此，『依其余禅那之方式』等处，亦应随宜理解其义。

Yadi ariyamaggo sattaṅgikopi hoti, atha kasmā pāḷiyaṃ ‘‘aṭṭhaṅgiko’’icceva vuttanti āha ‘‘ukkaṭṭhaniddesato’’tiādi. Yathā cettha paṭipadāya maggavasena aṭṭhaṅgikasattaṅgikabhedo , evaṃ bojjhaṅgavasena sattaṅgikachaḷaṅgikabhedo veditabbo appītikajjhānavasena chaḷaṅgikattā, maggavasena pana desanā āgatāti svāyaṃ bhedo aṭṭhakathāyaṃ na uddhaṭo. Ito paranti ito aṭṭhaṅgato paraṃ ukkaṃsato, avakaṃsato pana sattaṅgato paraṃ maggaṅgaṃ nāma natthīti. Nanu maggavibhaṅge (vibha. 493-502) pañcaṅgikavāre pañceva maggaṅgāni uddhaṭāni, mahāsaḷāyatane (ma. ni. 3.431) ca ‘‘yā tathābhūtassa diṭṭhi, yo tathābhūtassa saṅkappo, yo tathābhūtassa vāyāmo, yā tathābhūtassa sati, yo tathābhūtassa samādhi, svāssa hoti sammāsamādhī’’ti vatvā pubbabhāgavasena pana ‘‘pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī’’ti sammāvācādayo āgatāti? Saccametaṃ, taṃ pana sammādiṭṭhiādīnaṃ pañcannaṃ kārāpakaṅgānaṃ atirekakiccadassanavasena vuttaṃ, tasmā na ariyamaggo sammāvācādivirahito atthīti ‘‘ito parañhi maggaṅgaṃ natthī’’ti suvuttametanti daṭṭhabbaṃ.

若圣道亦有七支，为何经文中唯言『八支』？故言『依最胜之说明』等。犹如此处依行道与道而有八支七支之差别，如是依觉支而有七支六支之差别，亦应了知——因依无喜之禅那而成六支；然而经文中所来之教导是依道而说，故此差别于注疏中未被引出。『超越此』——谓超越此八支之上，就最胜而言；而就最下而言，则超越七支之上，并无所谓道支之存在。然而，在《分别论》之『道分别』（《分别论》493-502）中，五支段落仅引出五道支；《大六处经》（《中部》3.431）中亦云：『彼如实之见，彼如实之思惟，彼如实之精进，彼如实之念，彼如实之定，即是彼之正定』，而前行之分，则云：『然其身业、语业、命已极为清净』，正语等乃如此而来——此诚然不错，然而彼乃就正见等五支作为驱使之支[Pali: kārāpakaṅga]所显示之额外功用而说，因此并非有脱离正语等之圣道存在。故『超越此则无道支』之说，应知为善说。

Sabbakusalānanti sabbesaṃ kusaladhammānaṃ. Niddhāraṇe cetaṃ sāmivacanaṃ. Kāmāvacarādivasena taṃtaṃkusaladhammesu sā sammādiṭṭhi seṭṭhā. Tassā seṭṭhabhāvena hi ‘‘paññājīviṃ jīvitamāhu seṭṭha’’nti (saṃ. ni. 1.246; su. ni. 184) vuttaṃ, maggasammādiṭṭhiyā pana sabbaseṭṭhabhāve vattabbameva natthi. Kusalavāreti kusaluppattisamaye. Pubbaṅgamā kusalādidhammānaṃ yāthāvasabhāvabodhena sampayuttadhammānaṃ pariṇāyakabhāvato. Tenevāha ‘‘sammādiṭṭhiṃ sammādiṭṭhīti pajānātī’’tiādi. Sā sammādiṭṭhi pabhavo etassāti tappabhavo, sammāsaṅkappo. Sammādassanavasena hi sammāsaṅkappo hoti. Tato abhinibbattānīti tappabhavābhinibbattāni. Tappabhavābhinibbattānipi ‘‘tadabhinibbattānī’’ti vuccanti kāraṇakāraṇepi kāraṇūpacāratoti āha ‘‘tappabhavābhinibbattāni sesaṅgānī’’ti. Tenāha ‘‘sammādiṭṭhissā’’tiādi. Yathā hi sammādassanaṃ sammāvitakkanassa visesapaccayo, evaṃ sammāvitakkanaṃ sammāpariggahassa sammāpariggaho sammāsamuṭṭhānassa, sammāsamuṭṭhānaṃ sammāvodānassa, sammāvodānaṃ sammāvāyāmassa, sammāvāyāmo sammāupaṭṭhānassa, sammāupaṭṭhānaṃ sammādhānassa visesapaccayo, tasmā ‘‘purimaṃ purimaṃ pacchimassa pacchimassa visesapaccayo hotī’’ti iminā visesapaccayabhāvadassanatthena kamena etāni sammādiṭṭhiādīni aṅgāni vuttānīti dassitāni.

『一切善法中』——于一切善法之中，此为表示简别之属格。在欲界等各各善法中，彼正见为最胜。以其最胜之性，故云『以慧为命者，命称最胜』（《相应部》1.246；《经集》184）；至于道之正见为一切中最胜，则更无可言说。『于善法生起之时』，谓善法生起之时刻。『前行者』——因以如实了知善法等之自性，而为与其相应之法之领导者。故云『了知正见为正见』等。正见为此之根源，故名『以彼为源』，即正思惟。因为正确之见，正思惟乃得生起。『由彼所生起者』，谓由彼为源所生起者。由彼为源所生起者，亦称为『由彼所生起者』，因以原因喻指原因之引申用法，故言『由彼为源所生起之其余诸支』。故云『正见之……』等。犹如正确之见为正确思惟之增上缘，如是正确之思惟为正确把握之增上缘，正确之把握为正确生起之增上缘，正确之生起为正确净化之增上缘，正确之净化为正确精进之增上缘，正确之精进为正确现前之增上缘，正确之现前为正确安置之增上缘；因此，为显示『前前者为后后者之增上缘』，依此增上缘之义，正见等诸支依次而说——此义已被显示。

Bhāvanānayoti samathavipassanānaṃ yuganaddhabhāvena pavatto bhāvanāvidhi. Ayañhi ariyamaggakkhaṇe bhāvanāvidhi. Tassa pana pubbabhāge bhāvanānayo kassaci samathapubbaṅgamo hoti , kassaci vipassanāpubbaṅgamoti. Taṃ vidhiṃ dassetuṃ ‘‘kocī’’tiādi āraddhaṃ. Tattha paṭhamo samathayānikassa vasena vutto, dutiyo vipassanāyānikassa. Tenāha ‘‘idhekacco’’tiādi. Tanti samathaṃ samādhiṃ, jhānadhammeti vā attho. Taṃsampayutteti samādhisampayutte, jhānasampayutte vā dhamme. Ayañca nayo yebhuyyena samathayānikā arūpamukhena, tatthāpi jhānamukhena vipassanābhinivesaṃ karontīti katvā vutto. Vipassanaṃ bhāvayatoti paṭipadāñāṇadassanavisuddhiṃ ārabhitvā yathādhigataṃ taruṇavipassanaṃ vaḍḍhentassa. Maggo sañjāyatīti pubbabhāgiyo lokiyamaggo uppajjati. Āsevati nibbidānupassanāvasena. Bhāveti muñcitukamyatāvasena. Bahulīkaroti paṭisaṅkhānupassanāvasena. Āsevati vā bhayatūpaṭṭhānañāṇavasena. Bahulīkaroti vuṭṭhānagāminivipassanāvasena. Saṃyojanāni pahīyanti,anusayā byantī honti maggapaṭipāṭiyā.

『修习之法』者，即止与观以双运之方式进行的修习方法。此乃圣道刹那的修习方法。然而在其前行阶段，修习之法对某些人以止为前导，对某些人以观为前导。为了展示那种方法，从『某人』等开始说起。其中，第一种是就以止为乘者而说，第二种是就以观为乘者而说。因此说『此中某人』等。『法』者，即止、定，或禅那诸法之义。『与彼相应』者，即与定相应、或与禅那相应的诸法。此法门是就以止为乘者，多数以无色界为门，其中又以禅那为门而趣入观的修习，依此而说。『修习观』者，即从道非道智见清净起，增长依其所已证得的初浅之观。『道生起』者，即世间的前行道生起。『数习』者，以厌离随观之力。『修习』者，以欲解脱之力。『多作』者，以审察随观之力。或『数习』者，以怖畏现起智之力。『多作』者，以导向出起之观之力。诸结依次第道而断除，诸随眠亦灭尽。

Samathaṃ anuppādetvāvāti avadhāraṇena upacārasamādhiṃ nivatteti, na khaṇikasamādhiṃ. Na hi khaṇikasamādhiṃ vinā vipassanā sambhavati. Vipassanāpāripūriyāti vipassanāya paripuṇṇatāya vuṭṭhānagāminibhāvappattiyā. Tatthajātānanti tasmiṃ ariyamaggakkhaṇe uppannānaṃ sammādiṭṭhiādīnaṃ dhammānaṃ. Niddhāraṇe cetaṃ sāmivacanaṃ. Vavassaggārammaṇatoti vavassaggassa ārammaṇatāya. Vavassaggo vossaggo paṭinissaggoti ca apavaggoti ca atthato ekaṃ, nibbānanti vuttaṃ hoti, tasmā nibbānassa ārammaṇakaraṇenāti attho. Cittassa ekaggatāti maggasammāsamādhimāha. Ariyamaggo hi ekanta samāhito asamādhānahetūnaṃ kilesānaṃ samucchedanato. Sesaṃ vuttanayameva.

『不生起止』者——以此决定词排除近行定，而非排除刹那定。盖无刹那定则观不能生起。『观之圆满』者，即观达到圆满，达到导向出起之状态。『其中生起者』者，即在那圣道刹那所生起的正见等诸法。此处所用主格为限定之意。『以舍遣为所缘』者，即以舍遣为所缘。『舍遣』、『弃舍』、『出离』、『解脱』，义同，即指涅槃，故此义为以涅槃为所缘。『心的一境性』者，即说道的正定。盖圣道极为寂定，因能根除妨碍定的烦恼之故。其余同前所说之法。

Yuganaddhāvahonti tadā samādhipaññānaṃ samarasatāya icchitabbato. Maggakkhaṇe hi na samathabhāvanāyaṃ viya samādhi, vipassanābhāvanāyaṃ viya ca paññā kiccato adhikā icchitabbā, samarasatāya pana aññamaññassa anativattanaṭṭhena dvepi yuganaddhā viya pavattanti. Tena vuttaṃ ‘‘samathavipassanā yuganaddhāva hontī’’ti.

彼时二者一同相续，是因求于样样平等安稳的禅定与智慧。实则修道之际，止修禅定与观修智慧，何者须更加勤求？彼此相续而行，互不逾越，恰如两车并行。故有言：“止与观二法并行。”

Dhammadāyādasuttavaṇṇanāya līnatthappakāsanā samattā. · 法嗣经注释中隐义之阐明已竟。

4. Bhayabheravasuttavaṇṇanā四、《恐怖惊骇经》注释

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34.Evaṃme sutanti bhayabheravasuttaṃ. Ko nikkhepo? Keci tāva evamāhu ‘‘pucchāvasiko nikkhepo’’ti. Duvidhā hi pucchā pākaṭāpākaṭabhedato. Tattha yassā desanāya nimittabhūto ñātuṃ icchito attho kiṃ-saddapubbakena pakāsīyati, sā pākaṭā pucchā yathā ‘‘kiṃsūdha vittaṃ purisassa seṭṭha’’nti evamādi (saṃ. ni. 1.246; su. ni. 183). Yassā pana desanāya nimittabhūto ñātuṃ icchito attho kiṃ-saddarahitena kevaleneva saddapayogena pakāsīyati, sā apākaṭā pucchā. Ñātuṃ icchito hi attho ‘‘pañhā, pucchā’’ti vuccati, tasmāyeva idha ‘‘ye me bho gotamā’’tiādikā apākaṭāti ‘‘pucchāvasiko nikkhepo’’ti. Tayidaṃ akāraṇaṃ, yasmā so brāhmaṇo ‘‘yeme bho gotamā’’tiādīni vadanto na tattha kaṅkhī vicikicchī saṃsayamāpanno avoca, atha kho attanā yathānicchitamatthaṃ bhagavati pasādabhāvabahumānaṃ pavedento kathesi. Tenāha ‘‘bhagavati pasādaṃ alatthā’’tiādi (ma. ni. aṭṭha. 1.34). Vihāreti vihārake nivāse. Avicchinneyevāti pavattamāneyeva. Padadvayassapi vasante evāti attho. Etaṃ purohitaṭṭhānaṃ uṇhīsādikakudhabhaṇḍehi saddhiṃ laddhaṃ, tathā ca ‘‘assa raññā dinna’’nti vadanti. Tenāha ‘‘taṃ tassa raññā dinna’’nti. Brahmanti vedaṃ. So pana mantabrahmakappavasena tividho. Tattha mantā padhānaṃ mūlabhāvato, ye aṭṭhakādīhi pavuttā, itare tannissayena jātā, tena tesaṃyeva gahaṇaṃ ‘‘mante sajjhāyatī’’ti . Te hi guttabhāsitabbatāya ‘‘mantā’’ti vuccanti. Idameva hīti avadhāraṇena ‘‘brahmato jātā’’tiādikaṃ niruttiṃ paṭikkhipati.

34.如是闻者，即怖畏颤栗经。谁为抛弃？有人云：“抛弃疑问者也。”疑问分明与隐晦两种。其一乃因说教所依缘，欲晓解义故，明白之疑问，如‘何为人中最富有？’等（相当于经中问句）。其二则为非明明白白，止以言辞表达，且无依缘，称为隐晦疑问。欲晓解之义名“问、疑”，故此处“我等世尊为……”者为隐晦，名之曰“抛弃疑问者”。其因乃婆罗门言语，呼“我等世尊”等语时，非起怀疑迟疑，不生疑惑，而自恣意向尊者发言，怀敬顺且自释之，语言曰“由得尊者喜悦”等（见大毗婆沙论卷一三十四）。“居住”即居止之义，“不断”谓持续进行。“二字并存”意谓同时存在此。在先知之所处，得寒热诸药具共，与称“为王所赐”同。婆罗门即知识者，常以三法论自持，根本为师者八难等诸论。由此咒语守护曰“咒语可教”，谓默契之言。彼人因其教诲之隐语，谓为“咒语”，为人所守卫。此语意以“由所知至”的把握，即拒否“出自婆罗门说”的义。

Yena vā kāraṇenāti (sārattha. ṭī. verañjakaṇḍavaṇṇanāyaṃ 2; saṃ. ni. ṭī. 1.1.1; a. ni. ṭī. 2.2.16) hetumhi idaṃ karaṇavacanaṃ. Hetuattho hi kiriyākāraṇaṃ, na karaṇaṃ viya kiriyattho, tasmā nānappakāraguṇavisesādhigamatthā idha upasaṅkamanakiriyāti ‘‘annena vasatī’’tiādīsu viya hetuatthamevetaṃ karaṇavacanaṃ yuttaṃ, na karaṇatthaṃ tassa ayujjamānattāti vuttaṃ ‘‘yena vā kāraṇenā’’tiādi. Bhagavato satatappavattaniratisayasāduvipulāmatarasasaddhammaphalatāya sāduphalaniccaphalitamahārukkhena bhagavā upamito, sāduphalūpabhogādhippāyaggahaṇeneva hi mahārukkhassa sāduphalatā gahitāti.

“由何缘起”者，为义也。[大义注释、值一章解说，和相关论述详见。[中略]]此处“取食而住”等语，其义属缘起因缘句。缘起因为业作之因，非因而成因。故诸善善具特性之得成，道理归于缘起因，故谓“由何缘起”等语合适，非谓为因果关系永远连结。尊者以其恒起苦行所引圣法法果广大深妙，以伟岸巨树譬喻其果，谓“以善果为伍之巨树。”

Upasaṅkamīti upasaṅkanto. Sampattukāmatāya hi kiñci ṭhānaṃ gacchanto taṃtaṃpadesātikkamanena upasaṅkami, upasaṅkantoti vā vattabbataṃ labhati. Tenāha ‘‘gatoti vuttaṃ hotī’’ti, upagatoti attho. Upasaṅkamitvāti pubbakālakiriyāniddesoti āha ‘‘upasaṅkamanapariyosānadīpana’’nti. Tatoti yaṃ ṭhānaṃ patto ‘‘upasaṅkamī’’ti vutto, tato upagataṭṭhānato. Yathā khamanīyādīni pucchantoti (saṃ. ni. ṭī. 1.1.112) yathā bhagavā ‘‘kacci te brāhmaṇa khamanīyaṃ, kacci yāpanīya’’ntiādinā khamanīyādīni pucchanto tena brāhmaṇena saddhiṃ samappavattamodo ahosi pubbabhāsitāya, tadanukaraṇena evaṃ sopi brāhmaṇo bhagavatā saddhiṃ samappavattamodo ahosīti yojanā. Taṃ pana samappavattamodataṃ upamāya dassetuṃ ‘‘sītodakaṃ viyā’’tiādi vuttaṃ. Tattha sammoditanti saṃsanditaṃ. Ekībhāvanti sammodanakiriyāya samānataṃ ekarūpataṃ. Khamanīyanti ‘‘idaṃ catucakkaṃ navadvāraṃ sarīrayantaṃ khaṇabhaṅguratāya sabhāvato dussahaṃ, kacci khamituṃ sakkuṇeyya’’nti pucchati. Yāpanīyanti paccayāyattavuttikaṃ cirappabandhasaṅkhātāya yāpanāya kacci yāpetuṃ sakkuṇeyyaṃ. Sīsarogādiābādhābhāvena kacci appābādhaṃ. Dukkhajīvikābhāvena kacci appātaṅkaṃ. Taṃtaṃkiccakaraṇe uṭṭhānasukhatāya kacci lahuṭṭhānaṃ. Tadanarūpabalayogato kacci balaṃ. Sukhavihārasabbhāvena kacci phāsuvihāro atthīti tattha tattha kacci-saddaṃ yojetvā attho veditabbo.

“趋近”者，趋向之意。欲至彼处而赴之，逾越界限而趋进，谓为“趋近”。故称“往至”即谓“至也”。谓趋近者，亦为先时行为之指示，故有“趋近境界说明”之语。所至称为“趋至所”，如请饶等问，谓佛问婆罗门，“可饶否？可养否？”婆罗门即欢喜与佛同到，因佛问故。同理他婆罗门亦因与佛同欢喜而同到。为显示欢喜，曰“如凉水”。“同欢喜”谓紧密结合。“饶”者，“此方形四轮九门身恶极难忍，能饶乎？”“养”者，指因缘所生，长期养育者，能养乎？“首病”等障碍，能无病乎？“苦生计”，能无忧乎？此等琐碎事由起身安舒，能起轻安乎？因力相合，有何力？因其安乐共处而得称意，意谓此处须结合词义以知之。

Balavappattā pīti pītiyeva. Taruṇapīti pāmojjaṃ. Sammodanaṃ janeti karotīti sammodanikaṃ, tadeva sammodanīyanti āha ‘‘sammodajananato’’ti. Sammoditabbato sammodanīyanti imaṃ pana atthaṃ dassento ‘‘sammodituṃ yuttabhāvato’’ti āha. Saritabbabhāvatoti anussaritabbabhāvato. ‘‘Saraṇīya’’nti vattabbe dīghaṃ katvā ‘‘sāraṇīya’’nti vuttaṃ. Suyyamānasukhatoti āpāthamadhurataṃ āha, anussariyamānasukhatoti vimaddaramaṇīyataṃ. Byañjanaparisuddhatāyāti sabhāvaniruttibhāvena tassā kathāya vacanacāturiyamāha, atthaparisuddhatāyāti atthassa nirupakkilesataṃ. Anekehi pariyāyehīti anekehi kāraṇehi.

“力为所至时喜乐”，即年轻时喜乐也。我起喜悦意，谓生喜者，即“生喜”。欲生之时称“应生喜”，为显现此意云“由生喜故”。须忆之，谓当忆之者也。谓“宜依赖”语时，长成“应依赖”也。甜蜜之感为入门，曰“甜入”；忆之甜蜜为思维对象，称为“忆甜”。所谓发音纯净者，依演说合义言辞而述，为清净之义。谓义纯净者，谓义无瑕疵。因不同辈别者异称之。

Abhidūraaccāsannapaṭikkhepena nātidūranāccāsannaṃ nāma gahitaṃ, taṃ pana avakaṃsato ubhinnaṃ pasāritahatthasaṅghaṭṭanena daṭṭhabbaṃ. Gīvaṃ pasāretvāti gīvaṃ parivattanavasena pasāretvā.

“离久近察之”，谓非过远非极近者名之。此由边界不同故而显现。张舌谓以舌转动张开。

Yemeti ettha sandhivasena ikāralopoti dassento ‘‘ye ime’’tiādimāha. Uccākulīnatāya jātivasena abhijātā jātikulaputtā. Tenāha ‘‘uccākulappasutā’’ti. Ācārasampattiyā abhijātā ācārakulaputtā. Tenāha ‘‘ācārasampannā’’ti. Yattha katthaci apākaṭepi kule. Tena brāhmaṇena adhippetā bhikkhūsu duvidhāpi saṃvijjantīti āha ‘‘idha pana dvīhipi kāraṇehi kulaputtāyevā’’ti.

「耶梅提」此句中含有连词，因无否定词故称为肯定句，意为示现「那些这些」之类。这里所谓「优差库利那塔耶」者，即「出生同族」之意，母族及其子孙皆称之。故称作「优差库拉巴苏塔」，意谓有同族根基者。有「阿查拉三巴蒂耶」者，谓生而具备行为规范，乃品行修养具足者，故称之为「阿查拉三巴曼那」。或谓「于某处及某族，即使并非明显地出身，依母族而推定为婆罗门」。此说则云：「此处确有婆罗门与比库二种出身」。

Saddhāti idaṃ karaṇatthe paccattavacananti āha ‘‘saddhāyā’’ti, saddhāti vā saddahitvāti attho. Imasmiṃ pakkhe pāḷiyaṃ ya-kāralopena niddesoti daṭṭhabbaṃ. Agāratoti agāravāsato, uttarapadalopena, nissayūpacārena vā ayaṃ niddesoti. Bhikkhanasīlatādilakkhaṇo bhikkhubhāvo pabbajjāsahacaritāya saddhiṃ bhikkhubhāvaṃ anvācinantoti āha ‘‘pabbajjaṃ bhikkhubhāvañcā’’ti. Kammavācālakkhaṇe pana bhikkhubhāve adhippete samuccayattho ca-saddo daṭṭhabbo. Anagārassa bhāvoti etena pabbajjānissito suvisuddho sīlācāraguṇaviseso gahito, kasigorakkhādikammapaṭikkhepo idha anuppādādīhi veditabbo. Sesaggahaṇe pana saraṇagamanādivasena pabbajjāya, saraṇagamanādivasena upasampadāya ca anekabhedattā āha ‘‘sabbathāpī’’ti, tena tena pakārenāti attho. Puratogāmitā paṭipattigamanena, na kāyagamanenāti āha ‘‘nāyako’’ti , sammāpaṭipattiyā nibbānasampāpakoti attho. Hitakiriyāyāti diṭṭhadhammikādihitacariyāya. Gāhaṇaṃ adhisīlādīsu accantāya niyojanaṃ, na kathanamattanti dassento ‘‘gāhetā’’ti vatvā ‘‘sikkhāpetā’’ti āha. Diṭṭhānugatinti diṭṭhiyā anugamananti dassento ‘‘dassanānugati’’nti vatvā sikkhāttayasaṅgahaṃ bhagavato sāsanaṃ tena diṭṭhattā diṭṭhi, tassa tasseva khamanavasena khanti, ruccanavasena ruci, taṃdiṭṭhikhantirucikāva bhagavato sāvakāti āha ‘‘yaṃdiṭṭhiko’’tiādi.

「萨达」者为信，依语境为指对行为对象的坚信，故称「萨达耶」。此处以巴利文中的疑问词「雅」修饰「阿拉洛帕」现象进行指示。所谓无家者，指无依无赖的住持，此外亦指因上升脚步而依止他物。依行为规范及具有比库身份者，即共修比库生活者，谓之「跋婆迦·比库婆哇·安瓦西南提」，即念作「跋婆迦尼·比库婆哇」。说为「跋婆迦·比库婆哇」者，兼指入比库戒后身份。至于行为语言特征上的比库身份及其对应意义，应察看。称为「无家婆哇」，意指依止出家修行身分而清净无暇者，具戒律与行为善德，断除诸如守护秃鹫者等恶业之类，此处应透过未生现象等细相辨别。至于出离界及皈依诸事多样差异，故称「萨巴塔皮」，谓依依止等各别意义。前进是依行持而得，不是单凭肉体运动，故称「奈亚呼」。谓正行而得涅槃成就。谓利益行持，即断除偏见等善法行为。严密持守戒律等，非口说而已，故称「加赫塔」，并称「悉迦佩塔」。依视见而从，谓遵从视见，故称「达桑纳努伽提」。以修学校集为佛陀教法，依据各人之容忍度、喜好度，即所谓「雅姆·迪塔迪卡」，如来弟子谓之「雅姆·迪塔吉可」。

Esa kira alatthāti sambandho. Devaputte viyātiādi kassaci pārijuññassa abhāvadīpanato ‘‘saddhāyā’’tiādinā vuttassa pabbajitabhāvassa pākaṭīkaraṇaṃ. Saddhāya gharā nikkhamma pabbajitvāti idaṃ haṭṭhapahaṭṭhādibhāvassa kāraṇavacanaṃ. Ghāsacchādanaparamatāya santuṭṭheti idaṃ anussaṅkitāparisaṅkitatāya kāraṇavacananti daṭṭhabbaṃ.

此谓言不可违者。谓如天子子孙中及其他人因有甚深染污而缺乏洁净者，故称「萨达耶」等，表示出家身份之显现。以信心出离家门乃出家的说法，此为洁净无染习之由。以对草木覆盖之乐充满满足者，此为称赞安稳与通达之言。

Evametantiādinā āmeḍitavacanaṃ sampahaṃsanavasena, pasādavasena vā katanti daṭṭhabbaṃ. Tathā hi evaṃ-saddo sampaṭicchanattho abbhanumodanattho ca vutto. Mamanti upayogatthe sāmivacanaṃ, nipātapadaṃ vā etaṃ ‘‘ma’’nti iminā samānatthanti daṭṭhabbaṃ. Ādīnīti ādi-saddena najīvikāpakatādiṃ saṅgaṇhāti īdisānaṃyevāti saddhāpabbajjāya vibhāvitaanabhijjhāluādisabhāvānaṃyeva, na itaresaṃ abhijjhālusabhāvānaṃ. Vuttañhetaṃ –

以如此等语作总结，以平静安稳之语说出。如此词语乃附加确认义及乐意赞叹意而说。谓「玛」为共称，此谓「我」在用语中的同义。所谓「阿迪尼」者，即起始之义，以「阿迪」为语根，含纳生活诸苦等意。谓此谓释出家信念者，针对渴爱及贪欲等众生，而非指他类渴爱者。所说原因如下——

‘‘Saṅghāṭikaṇṇe cepi me, bhikkhave, bhikkhu gahetvā piṭṭhito piṭṭhito anubandho assa pade padaṃ nikkhipanto, so ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākaṭindriyo, atha kho ārakāva mama ahañca tassā’’ti (itivu. 92).

「即使在袈裟内亦如是，诸比库！若比库以袈裟裹背，朗朗相续一一展开，且常习持，则心中贪欲于色欲极为强烈，心猿意马，心念不定，分裂不修。时当守护者对我言：『这就是那个。』」(出自作注92。)

Ajjhogāhetvā adhippetatthaṃ sambhavituṃ sādhetuṃ dukkhānīti durabhisambhavāni. Aṭṭhakathāyaṃ pana tattha nivāsoyeva dukkhoti dassetuṃ ‘‘sambhavituṃ dukkhāni dussahānī’’ti vuttaṃ. Araññavanapatthānīti araññalakkhaṇappattāni vanasaṇḍāni. Vanapattha-saddo hi saṇḍabhūte rukkhasamūhepi vattatīti araññaggahaṇaṃ. Kiñcāpīti anujānanasambhāvanatthe nipāto. Kiṃ anujānāti? Nippariyāyato araññābhāvaṃ ‘‘gāmato bahi arañña’’nti. Tenāha ‘‘nippariyāyenā’’tiādi. Kiṃ sambhāveti? Āraññakaṅganipphādakattaṃ. Yañhi āraññakaṅganipphādakaṃ, taṃ visesato ‘‘arañña’’nti vuttanti. Tenevāha ‘‘yaṃ taṃ pañcadhanusatika’’ntiādi. Nikkhamitvā bahiindakhīlāti indakhīlato bahi nikkhamitvā, tato bahi paṭṭhāyāti attho. Bahi indakhīlāti yattha dve tīṇi indakhīlāni, tattha bahiddhā indakhīlato paṭṭhāya, yattha taṃ natthi, tattha tadarahaṭṭhānato paṭṭhāyāti vadanti. Yasmā bahi indakhīlato paṭṭhāya manussūpacāre bhayabheravaṃ natthi, tasmā idha nādhippetanti daṭṭhabbaṃ.

弃舍而掌控事物欲令生难，以示烦恼之甚难生起。在注疏中此处预设难生者为烦恼，意指「生起烦恼实为苦难且不易」。所谓「阿兰那瓦纳巴塔尼」，取荒野之义，谓为林中灌木丛。因「迦」与「巴塔」意为丛林之处，野林之地，故呼「阿兰那」为林野。谓「禁林」之义。有时谓「禁林」即「村外之林」，故注说「无禁林即为村外之林」。谓「村外」指村边之处。虽有数处村边，但指出村边无惧畏之处，则此非所控。故此谓非受控。

Gāmantanti gāmasamīpaṃ. Anupacāraṭṭhānanti niccakiccavasena nupacaritabbaṭṭhānaṃ. Tenāha ‘‘yattha na kasīyati na vapīyatī’’ti. Pantānīti iminā ‘‘pariyantāna’’nti imassa pariyāyassa idha pāḷiyaṃ gahitattā vuttaṃ ‘‘pariyantānanti imamekaṃ pariyāyaṃ ṭhapetvā’’ti. Dūrānanti pana ayaṃ pariyāyo ṭhapetabbo siyā tassāpi ‘‘pantānī’’ti imināva atthato gahitattā, tathā sati ‘‘na manussūpacārāna’’nti edisānampi ṭhapetabbatā āpajjati, tasmā saddato eva ṭhapanaṃ daṭṭhabbaṃ. Pavivekanti pakārato, pakārehi vā vivecanaṃ, rūpādiputhuttārammaṇe pakārato gamanādiiriyāpathappakārehi attano kāyassa vivecanaṃ gacchatopi tiṭṭhatopi nisajjatopi ekasseva pavattati. Teneva hi vivecetabbānaṃ vivecanākārassa ca bhedato bahuvidhattā te ekattena gahetvā ‘‘paviveka’’nti ekavacanena vuttaṃ. Dukkaraṃ pavivekanti vā pavivekaṃ kattuṃ na sukhanti attho. Ekībhāveti ekikabhāve. Dvayaṃdvayārāmoti dvinnaṃ dvinnaṃ bhāvābhirato. Haranti viyāti saṃharanti viya vighātuppādanena. Tenāha ‘‘ghasanti viyā’’ti, bhayasantāsuppādanena khādituṃ āgatā yakkharakkhasapisācādayo viyāti adhippāyo. Īdisassāti aladdhasamādhino. Tiṇapaṇṇamigādisaddehīti vāteritānaṃ tiṇapaṇṇādīnaṃ migapakkhiādīnañca bhiṃsanakehi bheravehi saddehi vividhehi ca aññehi khāṇuādīhi yakkhādiākārehi upaṭṭhitehi bhiṃsanakehi. Evaṃ dukkaraṃ durabhisambhavaṃ nāma karonto aho acchariyā eteti vimhito.

乡村近邻称为村庄边缘。无依赖之处乃指不可常行依止之所在。因此有言：「于彼处无所居止，无所依凭。」“凡线”一词因巴利中“围绕、周围”意，于此乃“环绕之地”的通称，称为“凡线”，意即将此一环绕加以设定。至于“远处”，则此环绕亦当及彼，“此即‘凡线’之义”，由此理解亦有“非人所行之地”含义，故此处应仅以语声为据加以说明。清静之义源于方法，即以方法解说，譬如形色及诸诸感官境界之分别，以及行走等根之摄受方法，身之分别，行进、立止、坐卧均集中于一处而行。正因如此，各种清净之解说及其形式多样，但为统一，故以“清净”一词单数表示。艰难为清净，意指难以为清净而难以成就。统一则表示专一专注。双重或双重取乐者指二种不同的心态。动转、行散如摧毁其生起者，是故云“被割、散开”，指魔王、天帝及各类鬼神等因生起恐怖而前来搅乱侵害之事。所说“此类”指所得无取相定。以草叶、树叶、猎物等声音称呼风吹草动，猎兽鸟兽等等发出之恐怖声音及其他恶声并有亚卡等形象伴随，皆为恐怖之物。由此谓之“艰难、难以遇”的为名，悲叹而感奇异。

Kāyakammantavārakathāvaṇṇanā身业分论述注释

§35

35.Soḷasasuṭhānesūti ‘‘ye kho kecī’’tiādinā pāḷiyaṃ vakkhamānesu soḷasasu kāraṇesu. Aparisuddhakāyakammantatādayo araññe viharantānaṃ cittutrāsanimittatāya visesato vikkhepāvahā, parisuddhakāyakammantatādayo pana tadabhāvato tesaṃ avikkhepāvahā. Tenāha ‘‘aparisuddhakāyakammantasandosahetū’’tiādi. Soḷasasūti ca vodānapakkhaṃyeva gahetvā vuttaṃ. Saṃkilesaggahaṇampi yāvadeva vodānadassanatthanti. Ārammaṇapariggaharahitānanti aparisuddhakāyakammantādikassa araññe diṭṭhassa tassa ārammaṇassa ‘‘ye kho kecī’’tiādinā pāḷiyaṃ āgatanayena pariggaṇhanañāṇarahitānaṃ. Ārammaṇapariggahayuttānanti ettha vuttavipariyāyena attho veditabbo. Attanāti bhagavantaṃ sandhāya vadati, sayanti attho. Tādisoti ārammaṇapariggahayutto.

三十六处有十六处，指『诸多者』所说巴利言中所列十六种原因。所谓不净身体作业等，是指居于野外者，因心生恐惧故具有特殊逸散，反之无不散逸者，是因无不净身体作业等之故。有言“不净身体行者恚恨缘”等。所谓十六，是指特别采选今说部分之意。所谓“成为污秽缘者”等，意在表明污秽行为等对心之扰动为因。所谓无执着于烦恼，是指无执著于对象之心。所谓除障碍者，是指无杂著于烦恼者。居于林野所见者，即能除烦恼继起之道理，谓“诸有”者。所谓所护之心俱无执着者，是由观见所缘无常而来。所谓所护相应之意，乃此处所说明之异义。所谓自他，即以佛为中心而讲；所谓如此，即云“相应护卫者”。

Sambujjhati etenāti sambodho, ariyamaggoti āha ‘‘ariyamaggappattito’’ti. Aggamaggādhigamādhīno buddhānaṃ sabbaññutaññāṇādhigamoti āha ‘‘anabhisambuddhassāti appaṭividdhacatusaccassā’’ti. Anavasesato ñeyyaṃ, bujjhituṃ arahatīti bodhi, mahāvīriyatādinā tattha visesayogato sattoti āha ‘‘bujjhanakasattassā’’ti. Tenāha ‘‘sammāsambodhi’’ntiādi. Niyatabhāvappattito paṭṭhāya mahāsattā yathā mahābodhiyānapaṭipadā hānabhāgiyā, ṭhitibhāgiyā vā na hoti, atha kho visesabhāgiyā nibbedhabhāgiyā ca hoti, tathā paṭipajjanato bodhiyaṃ ninnagoṇapabbhārā evāti āha ‘‘bodhiyā vā sattasseva laggassevā’’ti. Tenāha ‘‘dīpaṅkarassa hī’’tiādi. Aṭṭhadhammasamodhānenāti –

觉知者即觉悟者。所谓圣道，即“已得圣道者”也。所谓经历诸道，佛皆成就，是称为悉知一切之智慧。谓非他授者，应知为自觉阿拉汉。谓由伟大精进等故更别有特殊应修之力，故称为“觉有勇气者”。有言“正自觉”等。谓具定为必得之正觉法，故言大勇者，虽有人不获而有特别智慧作用，依修行得菩提，则分别为无下退部分，无害部分等，如此修学菩提之次第，人不应轻忽。又言“彼菩提亦有成长者”，如光明增长之义。有言“帝释前身”等。所谓八法归集者——

‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;

「人身为标志之成功，因缘为师之示现；出家为资质之圆满，修习为志愿之适当」——

Pabbajjā guṇasampatti, adhikāro ca chandatā’’ti. (bu. vaṃ. 2.59) –

（载于佛音集传第2卷第59页）——

Imesaṃ abhinīhārassa aṅgabhūtānaṃ aṭṭhannaṃ dhammānaṃ samodhānena samavadhānena.

对诸此处标明之八法标志之部属条目，略释其条理及总括说辞。

Pabbajjūpagatāti pabbajjaṃ upagatā. Tena pabbajjāmattena samaṇā, na samitapāpatāyāti dasseti. Jātimattena idha brāhmaṇāti adhippetāti āha ‘‘bhovādino vā’’ti. Te hi ‘‘bho bho’’ti vadanasīlā, tenāha ‘‘bhovādī nāma so hoti, sace hoti sakiñcano’’ti (dha. pa. 396; su. ni. 625). Pāṇātipātādināti ādi-saddena adinnādānaṃ abrahmacariyañca saṅgaṇhāti. Aparisuddhenāti ca visesanaṃ kāyakammantāpekkhāya, na pāṇātipātādiapekkhāya. Na hi pāṇātipātādiko tassa pubbabhāgapayogo ca koci parisuddho nāma atthi. Bhāyanaṭṭhena bhayaṃ, bhīrutāvahaṭṭhena bheravaṃ. Sandosahetūti sadosahetu. Sa-saddo hi idha sānusāro vutto. Tenāha ‘‘attano dosassa hetū’’ti. Ekantena cittutrāsalakkhaṇassa bhayassa vasena ‘‘sāvajja’’nti vuttaṃ. Cittutrāso hi ekantasāvajjo bhāyanaṭṭhena bhayañcāti. Akkhemanti idaṃ ubhayavasena. Cittutrāsopi hi sarīracittānaṃ anatthāvahato akkhema, tathā bhayānakārammaṇampīti. Aṭṭhakathāyaṃ pana atthadvayaṃ yathāsaṅkhyaṃ yojitaṃ. Sayaṃ parikappitabhayānakārammaṇanimittaṃ cittutrāsasamuppādanavasena ānentā bhayabheravaṃ avhāyanti viya hontīti vuttaṃ ‘‘avhāyantīti pakkosantī’’ti. Teti māritamanussānaṃ ñātimittādayo. Gacchaṃ gahanabhūtaṃ mahantaṃ kaṇṭakasaṇḍaṃ, gumbaṃ nātimahantanti vadanti. Gacchanti pana tiṇavanaṃ veditabbaṃ, ‘‘gacche ruḷhatiṇe’’ti vuttaṃ, gumbaṃ kaṇṭakalatādibharitāviruḷhaṃ. Baddhā vadhitā viyāti baddhā hutvā tāḷiyamānā viya.

「出家接近者」者，谓已接近出家。由此以个人出家，展现出修行者非从事适度恶业之义。此处以“只限于生”来指称婆罗门，言曰“你们应起敬畏”者。是彼等以“呵呵”音称呼，故言“‘呵呵’谓其名，若有实质，就有所指”字句（引《法句经·396》；《增支部·尼迦耶》625）。杀生等乃以初始词涵盖占有不取及不邪行业。所言不清净是对肉体行为及业报之特指，非专指杀生等行为。因于杀生诸业，无任何先前积累能称为清净者也。恐惧之最者为恐怖，致生恐惧者为胆怯。嗔怒即起嗔之因，“嗔”一字此处可视为谐音，故曰“自身之嗔怒因”。专一心中恐怖征象存故而称“有过”，亦即带恐怖之恐惧。恐惧乃专一恐怖心征，为极大恐怖之本。忿恚谓此二者并存。恐怖亦为身心之无益状态，亦是使生恐怖之因。于《注疏》有一对义理，如数所系。自身以恐怖因缘起恐怖感，引致恐怖与胆怯，故言“引发，如被呼吁般”。“呼吁”谓死者、人与亲戚等相互呼叫。比拟一通往幽深广阔荆棘丛林之路，谓“去往荆棘林”者。荆棘丛林象征多由荆棘与藤蔓交缠形成的密集茂盛之处。“被锁被杀兮”意指如同被束缚斩断一般。

‘‘Na kho panāti ettha khoti avadhāraṇatthe nipāto, panā’’ti visesatthe. Tenetaṃ dasseti ‘‘aññe samaṇabrāhmaṇā viya ahaṃ aparisuddhakāyakammanto hutvā araññavanapatthāni pantāni senāsanāni na kho pana paṭisevāmi, parisuddhakāyakammantoyeva pana hutvā tāni paṭisevāmī’’ti. Evaṃ vā ettha atthayojanā veditabbā. ‘‘Parisuddhakāyakammantohamasmī’’ti hi tena avadhāraṇena vibhāvitatthadassanaṃ. Tesamahaṃ aññataroti tāya parisuddhakāyakammatāya tesaṃ ariyānaṃ ahaṃ aññataroti kāyakammapārisuddhiyā mahāsatto attānaṃ ariyesu pakkhipati. Paramasallekhabhāvappattā hi tadā bodhisattassa kāyakammapārisuddhi , tathā vacīkammādipārisuddhi, yato māro randhagavesī hutvā chabbassāni nirantaraṃ anubandho antaraṃ na labhati. Tenāha –

“然此非指于此处所言之领悟释义，且依特别意义而说‘非也’。”言此者，意谓“如其他修道婆罗门般，我虽业不清净，然未于荒野森林、小路、住处供养修行者。唯业清净者，我则供养。”由此，谓当于此处，理义应予辨察。言“我即业清净者”，表明其持此明辨理旨。彼以业清净论，推及诸圣者，谓己身由于业清净，能于圣者中得安住。波罗蜜多者，因如是发起精进与业清净，菩萨得此身业清净。彼时魔王乃为破坏者，长达六十余年不断纠缠扰乱，未有中断。故有“七年随侍世尊，无间断之奉行”语（引《增支部·尼迦耶》448）。

‘‘Satta vassāni bhagavantaṃ, anubandhiṃ padāpadaṃ;

“七年之中，世尊悉心随侍，步步相随；”

Otāraṃ nādhigacchissaṃ, sambuddhassa satīmato’’ti. (su. ni. 448);

“我当成就降伏，随佛正念不舍。”（《增支部·尼迦耶》448）

Bhiyyoti adhikaṃ savisesaṃ, uparūpari vā. Bhītatasitā bhayūpaddavena chambhitasarīrā haṭṭhalomā honti, abhītātasitā pana bhayūpaddavābhāvato ahaṭṭhalomā khemena sotthinā tiṭṭhantīti tesaṃ khemappatti sotthibhāvo vā pannalomatāya pākaṭo hotīti pāḷiyaṃ ‘‘palloma’’nti vuttaṃ. Tenāha ‘‘pannalomata’’ntiādi. Ettha ca bhiyyo pallomamāpādiṃ araññe vihārāyāti paṭiññāniddeso. Parisuddhakāyakammantohamasmīti hetudassanaṃ. ‘‘Ye hi vo ariyā’’ti sadisūdāharaṇadassanaṃ. Ye kho keci samaṇā vā brāhmaṇā vāti visadisūdāharaṇadassanaṃ. Sesāni anvayabyatirekavibhāvanānīti daṭṭhabbanti ayamettha yuttivibhāvanā. Iminā nayena sesavāresupi yuttivibhāvanā veditabbā.

“更进一步说明”，多重意义。被恐惧控制之后，惨状震惊之余毛耸立；未被恐惧震惊，则毛平顺，示宁静安全。巴利语“palloma”指平顺发毛，故有“平顺之毛”语。此处立意谓“平顺发毛”等词义。并引申致“于深山中更安然住持”，作说明意旨。言“业清净者”表原因。谓“诸圣者”以著名例证明示。诸例皆显现以对立及分析法相互印证，应为理性分析之准确之道理。以此思路，理应辨析其余环节之逻辑关系。

Kāyakammantavārakathāvaṇṇanā niṭṭhitā. · 身业分论述注释结束。

Vacīkammantavārādikathāvaṇṇanā语业分等论述注释

§36

36.Aparisuddhena musāvādādināti ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayameva. Ādi-saddena pana saṅgahitaṃ tesañca musāvādādīnaṃ pavattibhedaṃ bhayabheravāvhānamukhena dassetuṃ ‘‘katha’’ntiādi vuttaṃ. Tattha yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva.

三十六、业不净时之妄语等，论此中当说者，详述如下，下文明示。以初始字涵盖，且以恐怖及重大恐惧之表现作说明，“如何”文字等引领，如此述说。详细当说者，于下方即述。

Bhaṇḍesūti saviññāṇakāviññāṇakesu bhaṇḍesu. Uppādetvāti attano pariṇāmavasena abhijjhāsaṅkhātaṃ visamalobhaṃ uppādetvā. Kujjhitvāti vināsacintāvasena parassa kujjhitvā. Evañhi nesaṃ ‘‘yesaṃ aparajjhimhā, te idāni anubandhitvā’’tiādinā pacchā āsaṅkuppatti siyā. ‘‘Ete amhākaṃ pariggahavatthuṃ gahetukāmā maññe, vināsaṃ kātukāmā maññe’’ti yathā pare parato tesaṃ abhijjhābyāpādappavattiṃ pariggaṇhanti, tādisaṃ manokammantaṃ sandhāya ‘‘te paresa’’ntiādi vuttanti daṭṭhabbaṃ. Kāmaṃ akusalakāyakammavacīkammapavattikālepi abhijjhādayo pavattantiyeva, tadā pana te cetanāpakkhikā vā abbohārikā vāti manokammantavāre eva abhijjhādivasena yojanā katā. Atha vā dvārantare pavattānampi pāṇātipātādīnaṃ vacīkammādibhāvābhāvo viya dvārantare pavattānampi abhijjhādīnaṃ kāyakammādibhāvābhāvo, manokammabhāvo eva pana siddhoti katvā manokammantavāre eva abhijjhādayo uddhaṭā. Tathā hi vuttaṃ –

所谓‘贪欲’，是指『五识处中的感官贮藏』。‘产生’意指以自身变化的本性，将称为贪爱心的心意唤起，产生贪欲。‘被破坏’则是以灭亡的念头破坏别者。正因如此，对于‘那些不犯戒的人，现今因其前行所承接（贪欲）’等等，此后因此而生起退转不善心念。如同人们为取得我们的财物而起心动念，因渴望欲望、愤恨心的生起，便说‘他们是敌人’等语，宜当观察审视此类心意。即使在不善的身、口业行起时，贪嗔等心亦必然生起，但当时这些心念是意念的瞬间或不显露的状态，而在心意波动之时，贪嗔等心乃于心意期间结合生起。又进一步，虽然有时在门口之外起身口意业，如杀生等坏业不显现，或者门口之外起身口意业，如贪嗔等心不显现，只在意念活动处所生起而已。正因此经中有言：

‘‘Dvāre caranti kammāni, na dvārā dvāracārino;

“业行于门者，不是门之居住者；

Tasmā dvārehi kammāni, aññamaññaṃ vavatthitā’’ti. (dha. sa. aṭṭha. 1.kāyakammadvāra);

因此业行于门，彼此相依赖。”（《法句经·八》：身体业为门）

Kiñcāpi aṭṭhakathāyaṃ sāsane pabbajitavasena ājīvavāre bhayabheravāvhānaṃ yojitaṃ, ‘‘ye kho keci samaṇā vā brāhmaṇā vā’’ti pana vacanato bāhirakavasena gahaṭṭhavasena ca yojanā veditabbā. Gahaṭṭhānampi hi jātidhammakuladhammadesadhammavilomanavasena aññathāpi micchājīvo labbhateva, tāya eva ca ājīvavipattiyā aññathā vā nesaṃ araññavāso sambhaveyyāti.

在此教法的注疏中，于出家人生活修习时，警惕戒慎恐惧等心起，用以防护，言及“众多出家男人、婆罗门”等，须分别察知相应在家生活之离合功夫。因为城市中人，因世俗家族、身份、习俗等，常得不正当生计，故相应的职业灾难也生起，或有从事隐逸之士不然。

§37

37. Evaṃ ājīvaṭṭhamakasīlavasena bhayabheravaṃ dassetvā tato paraṃ nīvaraṇappahānādivasena taṃ dassetuṃ desanā vaḍḍhitāti tadatthaṃ vivaranto ‘‘ito para’’ntiādimāha. Tattha nīvaraṇavasena puna vuttāti ayamadhippāyo – evaṃ sīlavisuddhimattampi araññe viharato bhayabheravābhāvaṃ āvahati, kimaṅgaṃ pana nīvaraṇāni pahāya appanāsamādhiṃ, upacārasamādhimeva vā sampādayatoti samādhisampadāya bhayabheravābhāvahetukaṃ dassetuṃ upari desanā vaḍḍhitāti akusalamanokammantabhāvena gahitāpi abhijjhābyāpādā nīvaraṇavasena puna vuttāti adhippāyo. Abhi-pubbo jhā-saddo abhijjhāyanatthoti āha ‘‘parabhaṇḍādiabhijjhāyanasīlā’’ti. Vatthukāmesūti rūpādīsu kilesakāmassa vatthubhūtesu kāmesu. Bahalakilesarāgāti thiramūladummocanīyatāhi ajjhosāne pabhūtakilesakāmā. Abhijjhā cettha appattavisayapatthanā, tibbasārāgo sampattivisayābhiniveso. Te hi lobhābhibhūtā puggalā attani tibbasāpekkhatāya eva lobhābhibhūtatāya avavatthitārammaṇā avinicchitavisayā araññe taṃ taṃ visayaṃ anupadhāritvā viharanti, rajjuādīni yāthāvato na sallakkhenti. Tenāha ‘‘tesa’’ntiādi. Upaṭṭhāti santacittatāya. Tathā hi vuttaṃ ‘‘ākulacittā’’ti. ‘‘Idānimha naṭṭhā’’ti tasanti vitasanti, āgantvā bādhiyamānā viya honti, evaṃ taṃ bhayabheravaṃ attani samāropanaṭṭhena avhāyanti pakkosantīti yojanaṃ sandhāyāha ‘‘sesaṃ tādisamevā’’ti. ‘‘Anabhijjhāluhamasmī’’ti pāḷipade ciraparicitaalobhajjhāsayatāya kamaladale jalabindu viya alaggamānasattā sabbattha anapekkhohamasmīti attho.

第三十七章以修身正业为持戒，有戒慎恐惧，使人献身修习，进而断除烦恼及其障碍，提升修行。为此说“从此到彼”等语。因戒除烦恼，能令持戒人出离讼事中烦恼，于净林修行时则无戒忿心显现，何况断除烦恼而修习初禅或近禅定？此禅定之成就，显示恐惧心不起，因此为增强此理义讲说。虽说此法以恶意意念为根本，然因贪恶心住烦恼为障，故说复将其贪嗔欲以烦恼障碍之力摧毁。又《诠释》里说“贪欲等心破坏烦恼心”——所谓“世间贪欲等心”，是指过度执着于色身等欲境的贪欲，如牢固之根基难除的烦恼贪。贪欲为非当受之境缘，执着强烈，故显露生起。此人因贪欲所染，或执于未欲之境界，于天地间流浪游行，不守戒律，如不遵守界缘。故有“他们”之说，指明心意所护。谓照看其皆如实观照念心。文中谓为“忧心”，即不安心。说其如同杂乱心。谓“现前无能制止烦恼，又如被贪嗔侵染。”如泥淋湿佳莲茎叶，无法清净心境，因而起嗔恨。由此警示，戒慎孜孜不倦，防止憍慢之乱，称为“余等同样”之意。所谓“无贪欲我”，意指波罗奈人中者，以莲花瓣上的水珠为喻，其心清净无贪，恒常不染不著如水珠般自然畅通，无有私执，表无分别念。

§38

38.Pakatibhāvavijahanenāti parisuddhabhāvasaṅkhātassa ca pakatibhāvassa vijahanena. Sāvajjadhammasamuppattiyā hi cittassa anavajjabhāvo jahito hotīti. Vipannacittāti kilesāsucidūsitatāya kuthitacittā. Tenāha ‘‘kilesānugataṃ…pe… pūtikaṃ hotī’’ti. Paduṭṭhamanasaṅkappāti visasaṃsaṭṭhamuttaṃ viya dosena padūsitacittasaṅkappā. Vuttanayenevāti ‘‘te avavatthitārammaṇā hontī’’tiādinā abhijjhāluvāre vuttanayeneva. Yathā hi lobhavasena, evaṃ dosādivasenapi avavatthitārammaṇā hontīti. Sabbatthāti heṭṭhā upari cāti sabbattha ṭhānesu vaṇṇetabbā.

第三十八章 “通透之心自净”意指心地纯净，明白分明，故能摧除污秽。因真理方显，心不失去纯洁，故称如是。心反复散失时，即为污秽心。故说“污秽顺从烦恼，成为污秽心”。所谓恶念，即被恶念污秽心意相，充满憎恨、瞋恨，如解脱般释放脏污心。此经中关于贪嗔心意的描述，也是如此。譬如贪心，瞋心亦然，于种种处所均有妨害。

§39

39. ‘‘Yā cittassa akallatā akammaññatā’’ti vacanato thinaṃ cittassa gelaññabhāvena gahaṇaṃ gacchatīti āha ‘‘cittagelaññabhūtena thinenā’’ti. Tathā ‘‘yā kāyassa akallatā akammaññatā’’ti (dha. sa. 1163) vacanato middhaṃ visesato nāmakāyassa gelaññabhāvena gahaṇaṃ gacchatīti āha ‘‘sesanāmakāyagelaññabhūtena middhenā’’ti. Sesaggahaṇañcettha cittanivattanatthaṃ. Idañca middhaṃ rūpakāyassapi gelaññāvahanti daṭṭhabbaṃ niddāya hetubhāvato. Tathā hi taṃ ‘‘niddā capalāyikā’’ti niddiṭṭhaṃ. Tenāha ‘‘te niddābahulā hontī’’ti.

第39条：“所谓‘心的懈怠与不善为’”，此语指的是懒散愚钝的心性，称为“心之懈怠”。故说“由心之懈怠者乃生懈怠”，又如“身的懈怠与不善为”（《法句经增注》1163），此语中特指嗜睡，乃因残余身之疲惫所致，应解释为“由残余身懈怠而生嗜睡”。这里“残余收摄”是指心的回转留止。此处嗜睡即使是形体之身亦含有懈怠性质，当观其因即睡眠的本因。又此中“嗜睡为惯常扰乱者”，因此云“嗜睡众多”。

§40

40.Uddhaccapakatikāti uddhaccasīlā anavaṭṭhitasabhāvā. Anavaṭṭhānarasañhi uddhaccaṃ. Tenāha ‘‘vipphandamānacittā’’tiādi. Idhāti ‘‘avūpasantacittā’’ti imasmiṃ pade. Kukkuccaṃ gahetuṃ vaṭṭati saṃvaṇṇanāvasena pacchānutāpassapi cittassa avūpasamakarattā. Uddhaccaṃ pana sarūpeneva gahitanti adhippāyo.

第40条：所谓“掉举不善行”，是指掉举心的性质不可遏制。由于不可遏制的性情，掉举心生起。因此说诸如“心动摇”等。此处“心无安定”是本义。烦恼不能遏制，同时因心不能自安定而后起掉举。掉举心形态非常多样，统摄于主观念头。

§41

41.Ekamevidaṃ pañcamaṃ nīvaraṇaṃ yadidaṃ kaṅkhā vicikicchāti ca. Yadi evaṃ kasmā dvidhā katvā vuttanti āha ‘‘kiṃ nu kho’’tiādi. Kaṅkhanatoti saṃsayanato. Vicikicchāti vuccati ‘‘dhammasabhāvaṃ vicinanto etāya kicchati, vigatā tikicchā vā’’ti katvā.

第41条：第五种烦恼中的怀疑，就是疑惑。若将之二分说明，当有何理由？对此说：“何为此呢？”等。怀疑即因疑惑而起。“怀疑”意谓审查法义，因此犹如诊察疾病般，或得断却疑惑之义。

§42

42. Evaṃ nīvaraṇābhāvakittanamukhena samādhisampadāya bhayabheravābhāvaṃ dassetvā idāni attukkaṃsanādiabhāvakittanamukhena paññāsampadāya bhayabheravābhāvaṃ dassetuṃ ‘‘ye kho kecī’’tiādinā upari desanā vaḍḍhitā, tadatthaṃ vivarituṃ ‘‘attukkaṃsanakā’’tiādi vuttaṃ. Ukkaṃsenti mānavasena paggaṇhanena. Tenāha ‘‘ucce ṭhāne ṭhapentī’’ti. Thinamiddhauddhaccakukkuccavicikicchāvāresu gayhamānaṃ abhijjhāluvārasadisanti tattha taṃ anāmasitvā attukkaṃsakavāre kiñci visadisaṃ atthīti taṃ dassetuṃ ‘‘te katha’’ntiādi vuttaṃ.

第42条：烦恼不存在之境界所成就的三摩地具足时，不现有害怖畏；如今与“刻薄侮辱”无碍之境界所成就的智慧具足时，亦不显有怖畏。为此用“刻薄人”等名起说教加增，欲说明此义。刻薄乃人以其行动而持之。乃言“安置于高处”。对于疲眠、掉举、忧虑、疑惑等烦恼准确判断中生起的深藏欲望隐伏，如此乃不能称之为刻薄。欲释此，故以“彼等如何”为引导，阐述其意义。

§43

43. Chambhanaṃ chambho, kāyassa chambhitattahetubhūto balavacittutrāso. So etesaṃ atthīti chambhī. Tenāha ‘‘kāyathambhanā’’tiādi. Bhīrukajātikāti bhāyanakasīlā. Ekameva cetaṃ sāvajjabhayaṃ kāye chambhitattassa, citte ca kāye ca thaddhabhāvassa uppādanavasena ‘‘chambho bhīrutā’’ti ca vuccatīti taṃsamaṅgino samaṇabrāhmaṇā ‘‘chambhī bhīrukajātikā’’ti vuttā, idha bhayabheravaṃ sarūpeneva gahitaṃ.

第43条：‘害怕’即恐惧，由身之恐惧而起的强烈心怖怖惧。此为害怕的含义。故谓“身之恐惧”。“胆怯本性”即令人恐怖的性质。唯有心因身之恐惧而生内心恐怖，及心、身的迟滞状态生起时谓之“恐惧胆怯”。如同沙利子、《阿含经》诸说均称“恐怖胆怯”，此处亦是以恐怖形态为主导之义。

§44

44.Labbhati pāpuṇīyatīti lābhasaddassa kammasādhanattamāha. Sakkaccaṃ kātabbo dātabboti sakkāro. Tadatthadīpakanti lābhādiṃ pahāya araññe vasato bhayabheravāvhāyanaṃ natthīti dīpakaṃ. So kira lābhagarutāyeva piyo gāmo etassāti ‘‘piyagāmiko’’ti nāmaṃ labhati. Kammamuttoti jarājiṇṇattā kammaṃ kātuṃ na sakkotīti sāmikehi vissaṭṭho.

第44条：所谓“获得、获得者”，指获得能力的事物。至于“应当礼敬、给予之意”，是指礼敬之义。以此义解释“获得”等语。此谓放弃利益来自林中冥想，恐惧扰乱不存在之境界，故称曰“明灯”（照耀者）。称为所得之乡，谓“所喜之乡”。“业无能为”者，即因老死衰退而不能造业之义，此说在宗师一派得到肯定。

§45

45. Alasabhāvena sammāvāyāmassa akaraṇato kucchitaṃ sīdantīti kusītā. Vīrassa bhāvo, kammaṃ vā vīriyaṃ, vidhinā vā īretabbaṃ pavattetabbanti vīriyaṃ, sammāvāyāmo. Tena hīnā hīnavīriyā. Kāyaviññattiyā samuṭṭhānavasena pavattavīriyaṃ kāyikavīriyaṃ, vattakaraṇacaṅkamanādīsu daṭṭhabbaṃ. Nisajja sayitvā ca kammaṭṭhānamanasikāravasena pavattavīriyaṃ cetasikavīriyaṃ. Tattha purimaṃ visesato kosajjapaṭipakkhatāvasena, dutiyaṃ vīriyārambhatāvasena pākaṭaṃ hotīti dassento ‘‘kusītā’’tiādimāha. Te hi hīnavīriyā alasatāyeva ārammaṇavavatthānamattampi kātuṃ na sakkonti.

45.『怠惰之勤奋不得成就』，谓的是因懒惰而没有勤奋，不能安坐正念。所谓勤奋，即勇猛之心，不论行为还是精进之业，均应遵循规矩而持续努力，这即为正勤奋。其反面便是懈怠之勇懈。身体及识知之业起如身识缘起，身体之勇猛表现为身勤奋，可观察其于行为、意念、眼动等处的体现。坐卧时以对修习法门的专注心来表现的心勤奋。这里分为先行之勤（专注身口意净修耕耘的开始），后续勤奋明显表现于勇猛起发，故以此说明为何称为『怠惰之勤奋』（kusītā）。他们因懈怠，甚至连因懒惰而起的勤奋起点也无法支撑，因此称为劣勇懈怠。

§46

46.Naṭṭhassatīti alabbhamānassati, paccayavekallena vijjamānāyapi satiyā satikiccaṃ kātuṃ asamatthatāya evaṃ vuttaṃ. Na sampajānāti asampajānā. Taṃyoganivattiyañcāyaṃ a-kāro ‘‘ahetukā dhammā (dha. sa. 2.dukamātikā), abhikkhuko āvāso’’tiādīsu (cūḷava. 76) viyāti āha ‘‘paññārahitā’’ti. Nanu soḷasamo paññāvāro, ayaṃ sativāro, tattha kasmā saṃkilesapakkhe paññā gahitāti codanaṃ sandhāyāha ‘‘imassa cā’’tiādi. Satibhājanīyamevetaṃ, yadidaṃ cuddasamo vāro, paññā panettha cuddasame vāre kevalā sati dubbalāti satidubbalyadīpanatthaṃ ‘‘asampajānā’’ti paṭikkhepamukhena vuttā. Idāni vuttamevatthaṃ pākaṭataraṃ kātuṃ ‘‘duvidhā hī’’tiādi vuttaṃ.

46.『不具觉知』，指的是未能具足觉知，即使具备特定条件或单一因素，仍无法妥善完成勤奋行为，因而称此为不完善之勤奋。未能明了觉知者即为无明者。为此，无作用称为无因所生法，譬如穷鬼之住处等（注：此为无意识行为之喻）。又称其为『不具智慧者』。但在十六种智慧障碍中，此乃一类觉知之障碍，故此处以提醒说「此者也」。只有具足觉知者方能培植善法，因此此十六种障碍之一便是『觉知乏弱』，用以指出觉知弱的表现，故此反对无明不觉。现说分两种差别，详见后文。

§47

47. Appanāsamādhinā, upacārasamādhinā vā cittaṃ ārammaṇe samaṃ, sammā vā āhitaṃ nāma hoti, nāññathāti dassento ‘‘asamāhitāti upacārappanāsamādhivirahitā’’ti āha . Vibbhantacittāti anavaṭṭhitacittā. Pubbe nīvaraṇabhāvasāmaññena uddhaccaṃ gahitaṃ ‘‘uddhatā avūpasantacittā’’ti, idha samādhānābhāvena uddhaccahetuko cittavibbhamo vutto ‘‘asamāhitā vibbhantacittā’’ti, ayametesaṃ viseso. Pubbe vuttanayenāti pubbe ‘‘uddhaccena hi ekārammaṇe cittaṃ vipphandati dhajayaṭṭhiyaṃ vātena paṭākā viyā’’ti (ma. ni. aṭṭha. 1.40) vuttanayena. Sabbaṃ pubbasadisamevāti bhayabheravāvhāyanassa abhijjhāluvāre vuttasadisataṃ sandhāya vadati.

47.以专注定及近行定时，意念保持专一且正当，即为正定；若专注不足，则称为非专注，即少定及无专注定。无杂乱之心即谓意念未动摇，名为不散乱心。曾言，因常带烦恼故心不安，名为躁动不安心。此处意指因定力而生的宁静中无烦恼的散乱心。以前有典故云，因躁动时，意念烦乱犹如风吹旗帜般纷乱。此语因恒存恐惧和嗔恨而产生，故以此举例说明。

§48

48.Duppaññāti ettha du-saddo ‘‘dussīlo’’tiādīsu viya abhāvattho, na ‘‘duggati, duppaṭipanno’’tiādīsu viya garahatthoti dassetuṃ ‘‘nippaññānametaṃ adhivacana’’nti vatvā ‘‘paññā pana duṭṭhā nāma natthī’’ti vuttaṃ. Teti duppaññā. Sabbatthāti catūsupi pāṭhavikappesu. Elanti vā doso vuccati. Tenāha ‘‘yā sā vācā nelā kaṇṇasukhā’’ti. Tathā hi sīlaṃ ‘‘nelaṅga’’nti vuttaṃ. Duppaññā ca kathentā sadosameva kathaṃ kathenti apaṇḍitabhāvato. Tenevāha ‘‘dubbhāsitabhāsī’’ti. Tasmā elasabbhāvato elaṃ mukhaṃ etesanti elamūgāti vuttāti evampi vā ettha attho daṭṭhabbo. Yāya paññāya vasena ‘‘paññāsampanno’’ti vuttaṃ, taṃ byatirekamukhena dassetuṃ ‘‘no ca kho’’tiādi vuttaṃ. Nanu ca bodhisattā bahulavipassanāpaññāya samannāgatā hontīti? Honti, tadā pana bodhisattena na vipassanārambho kato, no ca vipassanāpaññā adhippetāti vuttaṃ ‘‘no ca kho vipassanāpaññāyā’’ti.

48.“愚昧”一词，由“恶”与“智慧”两字组成，其涵义非指恶行或不善，而是指出在各种方面的劣根性。有时愚昧也象征懒惰，故言“此语如同刺痛耳朵之针”。如同戒律中的“恶行”，愚昧经常表达为轻率的语句。因无智慧者，难以表达正确之法言，故被称为“恶语者”。因此愚昧即含有言语轻慢之色，故有“愚口”之称。相对地，有智慧者称为“智慧胜者”，以显示其不同。且传说说，菩萨虽具大智慧，但其智慧尚非特指观照智，非指般若慧。

Keci panettha ‘‘saddhāvirahitā aparisuddhakāyakammantādayo viya bhayabheravāvhāyanassa visesakāraṇaṃ, nāpi saddhālutā pallomatāyāti saddhāvāro anuddhaṭo’’ti vadanti, taṃ akāraṇaṃ. Kammaphale hi saddahanto kammapaṭisaraṇataṃyeva nissāya bhayabheravaṃ tiṇāyapi amaññamāno pallomatamāpajjeyya. Yasmā pana vīriyādayo saddhāya vinā nappavattantīti tesaṃ upanissayabhūtā sahajātā ca sā taggahaṇeneva gahitā hotīti visuṃ na uddhaṭā. Tathā hi sā jhānassa pubbabhāgapaṭipadāyampi na uddhaṭā, kiṃ vā etāya saddhāya, addhā sā imasmiṃ ārammaṇapariggahaṭṭhāne na gahetabbāva, tato dhammassāminā idha na uddhaṭā, evaṃ aññesupi edisesu ṭhānesu nicchayo kātabbo. Yathānulomadesanā hi suttantakathāti.

49.这里有人说，信心心弱，身戒等未清净者，正是恒存恐怖、嗔恨、忧惧者的主要原因，故说非信心衰退者而是信心起伏不定。其无此因，业果中信心者若执著业果，心即恐惧懈怠，若无信心则不会起勤奋等因。故此等欲、勤、信等皆由信心托持而起，不能失落。因此信心及修行不能轻率动摇，如此才能保证定力及正确行法的顺利，不可轻忽，否则亦应在他处依法作息。此理皆依教义所论。

Vacīkammantavārādikathāvaṇṇanā niṭṭhitā. · 语业分等论述注释结束。

Soḷasaṭṭhānārammaṇapariggaho niṭṭhito. · 十六处所缘的辨摄结束。

Bhayabheravasenāsanādivaṇṇanā恐惧惊怖住处等的解释

§49

49.Soḷasārammaṇānīti soḷasaṭṭhānāni ārammaṇāni. Evarūpāsu rattīsūti cātuddasīādikā upari vakkhamānā rattiyo sandhāya vadati . Evarūpe senāsaneti etthāpi eseva nayo. Yāti aniyamato uddiṭṭhānaṃ puna ‘‘tā’’ti vacanaṃ niddeso viya hotīti vuttaṃ ‘‘yā tāti ubhayametaṃ rattīnaṃyeva uddesaniddesavacana’’nti. Abhīti lakkhaṇatthe ‘‘aññe ca abhiññātā brāhmaṇamahāsālā’’tiādīsu viya. Kathaṃ panettha lakkhaṇatthatā veditabbā? Lakkhīyati etenāti lakkhaṇanti āha ‘‘candapāripūriyā’’tiādi. Puṇṇamāsiyaṃ candapāripūriyā amāvāsiyaṃ candaparikkhayena. Ādi-saddena candassa upaḍḍhamaṇḍalatārāhuggahatādīnaṃ saṅgaho daṭṭhabbo. Upasaggamattameva abhi-saddo lakkhitasaddeneva lakkhaṇatthassa viññāyamānattāti adhippāyo.

50.“十六缘起”即指十六种依缘起心的起处。这里以夜晚诸相为例说明。所谓夜，指从十四夜始计。术语“夜”亦同此理，此言“它”，双指此二夜的别称。又有称谓表示“他者”，如婆罗门大讲堂等。如要判断这称谓含义，应当明了，所谓‘记号’即标志。例如以“满月”及“新月”作为天体的聚集标志，依其名称中的附加词进行区分分类，谓为“标志”的含义。因此，诸称谓只不过是名称标示的约定罢了。

Paṭhamadivasato pabhutīti paṭhamapāṭipadadivasato paṭṭhāya. Yasmā codako bhagavato kāle anabhilakkhitāpi aparabhāge abhilakkhitā jātā, tasmā taṃ abhilakkhaṇīyataṃ upādāya ‘‘sabbadassinā bhagavatā pañcamī kasmā na gahitā’’ti codeti, itaro sabbakālikāsu cātuddasīādīsu gayhamānāsu asabbakālikāya kathaṃ gahaṇanti adhippāyena ‘‘asabbakālikattā’’ti pariharati.

首先，因为从一天开始多时，即自第一修行日始。由于世尊时期的教义中，尚未显现的与后期显现的有所分别，故对于未显现的状态，以其未被认知为由，假定其为未显现，因而执持“世尊第五成道日为何未被所取”的疑问。其他教典于诸如一切时诸经十四种等普遍修持中，对于非一切时段的何以被接受，则以“非一切时性”为原则加以避讳。

Tathāvidhāsūti ‘‘abhiññātā’’tiādinā yathā vuttā, tathāvidhāsu. Devatādhiṭṭhitabhāvena ārāmādīnaṃ lokassa cetiyabhāvoti āha ‘‘pūjanīyaṭṭhenā’’ti. Manussā yebhuyyena gāmādīnaṃ dvāresu tathārūpe rukkhe cetiyaṭṭhāniye katvā voharantīti āha ‘‘gāmanigamādidvāresū’’tiādi. Dassanamattenapi savanamattenapi bhayuppādanena pākatikasatte bhiṃsentīti bhiṃsanakāni. Tenāha ‘‘bhayajanakānī’’tiādi. Bhāyati etasmāti bhayaṃ, ativiya sappaṭibhayaṃ bheravaṃ.

因应此种状况，譬如称“已通三明”等如实说，说明如此。如天神守护之意，为了诸如禅林等场所，使世间持有离无常敬重的心，故称之为“供养场所”。凡人世间多数村落之门口，或树下为设立供养之所，称为“村庄及集落门”。“只是目睹一两次，或只是听闻而生起恐惧”的心态，谓之畏惧之因。故称为“令人恐怖者”。所谓恐惧，即是过度强烈的害怕与惊惧之心。

Āyācanaupahārakaraṇārahanti taṃtaṃbalikammapaṇidhikammakaraṇayoggaṃ. Pupphadhūpa…pe… dharaṇitalanti idaṃ yathāpaṭisūtena suppādinā upahārakaraṇadassanaṃ. Koṭṭentoti paharanto, siṅgappahārakhurappahārehi saddaṃ karontoti adhippāyo. Sabbacatuppadānaṃ idha magoti nāmaṃ, na ‘‘acchacammaṃ migacammaṃ eḷakacamma’’ntiādīsu (mahāva. 259) viya, rohitotiādi migavisesānanti adhippāyo. Cāletvāti aggamaddanena cāletvā. Moraggahaṇañcettha upalakkhaṇanti dassento āha ‘‘idha sabbapakkhigahaṇaṃ adhippeta’’nti. Esa nayoti idaṃ yathā ‘‘moro vā’’ti ettha vā-saddo avuttavikappanattho, evaṃ ‘‘migo vā’’ti etthāpīti migasaddassa visesatthavuttitaṃ sandhāyāha. Ito pabhūtīti ‘‘yaṃnūnāhaṃ yā tā rattiyo’’tiādinā bhayabheravassa gavesanacintanato pabhuti, na gavesanārambhato pabhuti. ‘‘Appeva nāmāhaṃ bhayabheravaṃ passeyya’’nti etthāpi hi ārammaṇameva bhayabheravaṃ. Sukhārammaṇaṃ rūpaṃ sukhamiva ‘‘rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkanta’’ntiādīsu (saṃ. ni. 3.60). Kathaṃ bhayaggahaṇena ca rūpārammaṇaggahaṇanti āha ‘‘parittassa cā’’tiādi. ‘‘Āgacchatī’’ti vacanato gavesanārambhato pabhuti ‘‘etaṃ bhaya’’nti ārammaṇaṃ adhippetanti keci ‘‘taṃ na passeyya’’nti cakkhunā dassanassa adhippetattā, tasmā vuttanayeneva attho gahetabbo. Bhayaṃ ākaṅkhamānoti upaparikkhanavasena ahaṃ bhayavatthuṃ ākaṅkhanto viharāmi, taṃ kimatthiyaṃ, ettakopi bhayasamannāhāro mayhaṃ ayuttoti adhippāyo.

请求者、供养者无所遗漏，致力于针对此为奉献、守护、立誓及行持之正当功德。花香、檀香等，以及土地等，乃如经文中详述之用于供养的相应展示。破坏者者，意味着击打，以击打狮子或击打劈柴的敲击声作为例证为其定义。这里“四种全备”指的是道路等，而非“树叶、鹿毛、竹叶”等细小差别之物，如《大毗婆沙论》中所述，鹿毛等为特别类型，是此处的解说重点。所谓移动，是指带领不断前进。此处“持锐工具破坏者”是指出示“此地所有防护周全”的提醒。用“鸽子或鹿”等言辞之分别，是旨在阐述“鹿”的特殊意义。在“多夜之中最怕什么”这种探求恐惧、害怕的想法中，恐惧只是起始，并非从探求开始。即使只是起始，因恐惧而生起的依止观念也同样为恐惧之因。对于色不断生起如“色是快乐之一种，快之已来、快之现前”等（如《相应部·念处经》），则以“因护而来”等表达影随护念而起。说“来临”是指出于探求之起因，而以“这即是恐惧”为起点。若以“不可见此”为眼观视而非起点，因其与经文本意相应，故应采纳此解释。恐为心所渴望者，我以审察之心寻求恐因而生活，其缘由及意义即由此解释，且恐的准备状态对我毫无益处，此即释义。

Yaṃ pakāraṃ bhūto yathābhūto, so panettha pakāro iriyāpathavasena yutto pāḷiyaṃ tathā āgatattāti āha ‘‘yena yena iriyāpathena bhūtassā’’ti. Bhavitassāti idaṃ ‘‘bhūtassā’’ti iminā samānatthaṃ padanti daṭṭhabbaṃ. ‘‘Samaṅgībhūtassā’’ti padaṃ purimapadalopena bhūtassāti vuttanti dassento ‘‘samaṅgībhūtassa vā’’ti āha. Bhayabheravārammaṇeti bhayabheravābhimate ārammaṇe. Neva mahāsatto tiṭṭhatītiādi ‘‘tathābhūto ca taṃ paṭivineyya’’nti yathā cintitaṃ, tathā paṭipannabhāvadassanaṃ. Iriyāpathapaṭipāṭi nāma ṭhānagamananisajjānipajjāti vadanti, uppaṭipāṭi pana paṭhamaṃ nipajjā, puna nisajjā, puna ṭhānaṃ, pacchā gamananti evaṃ veditabbā. Āsannapaṭipāṭiyāti gamanassa tāva ṭhānaṃ āsannaṃ, ṭhānassa nisajjā gamanañca, nisajjāya nipajjā ṭhānañca, nipajjāya nisajjā āsannā. Idha pana gamanassa ṭhānaṃ, ṭhānassa ca gamanaṃ, nisajjāya ca nipajjā, nipajjāya ca nisajjā āsannabhāvena gahitā, itare paramparāvasenāti veditabbā. Bhikkhussa pana iriyāpathā sampattapaṭipāṭiyā viya aparāparuppattivasena vuccanti.

犹如一切如实，如此现前的实际方式，在此即缘于步行之境，谓之以往所行之实相所致。此处“彼所有”之词，应视为与“存在”近义，今应理解为“为所存在者”。所谓“一体存在”，则在前文之词遗漏“存在”，以此补足解释“为一体存在者”或“为一体之存有”。“恐怖渴爱之所缘”即为与恐怖和恐惧相关的对象。曰“不大有力而长久停立者”，谓须否定此谓定见，如所思所观之如是真理。所谓步道正行，涵义为现身、坐、卧诸阶段，行为细节必详观其是否依序出现。所谓近处步行，指行走场所的临近，并详述行走、落座、靠近之细节关系，应连贯知晓。而诸行者的步行方式，依各不同阶段出现之顺序，也应详细明了。

Bhayabheravasenāsanādivaṇṇanā niṭṭhitā. · 恐惧惊怖住处等的解释终了。

Asammohavihāravaṇṇanā无迷乱住的解释

§50

50. Ayañca me sabbaso bhayabheravābhāvo visesato asammohadhammattāti dassetuṃ ‘‘santikho panā’’tiādinā upari desanā vaḍḍhitāti ayaṃ vā ettha anusandhi. Jhāyīnaṃ sammohaṭṭhānesūti iminā ajjhāyīnaṃ sammohaṭṭhānesu vattabbameva natthīti dasseti. Atthīti idaṃ nipātapadaṃ puthuvacanampi hoti ‘‘atthi imasmiṃ kāye kesā’’tiādīsu (dī. ni. 2.373-374; ma. ni. 1.110; 3.154; saṃ. ni. 4.127; khu. pā. 3.dvatiṃsākāra) viyāti ‘‘santī’’ti padassa atthadassanavasena vuttaṃ. Kiṃ khaṇattayasamaṅgitāya te atthi, noti āha ‘‘saṃvijjanti upalabbhantī’’ti, mahati lokasannivāse edisāpi saṃvijjanti ñāṇena gahetabbatāya upalabbhantīti. Odātakasiṇalābhīti appamāṇaodātakasiṇalābhī. Evaṃ hissa samantato āloko viya upaṭṭhāti. Parikammanti samāpattipubbabhāgamāha. Ettakaṃ sūriye gate vuṭṭhahāmīti,no ca kho addhānaparicchede kusalo hoti, kevalaṃ ‘‘divā eva vuṭṭhahāmī’’ti manasikāraṃ uppādesi. Visadaṃ hoti sabbaṃ ārammaṇajātaṃ, dibbacakkhunā passantassa viya vibhūtaṃ. Avisadanti ettha vuttavipariyāyena attho veditabbo. Evaṃsaññinoti rattiṃ ‘‘divā’’ti, divā ca ‘‘rattī’’ti evaṃsaññino.

第五十，关于我对恐惧与惧心完全缺乏特别是未入迷状态的现象，应以“确近”的表述，示为增益本教义的进一步说明。所谓禅定者的迷失状态，即是针对禅修者的迷失之处而言，且只应于此处言说，无须扩充。所谓“存在”，为方言词，亦含普遍意，如“此身中有发”等（详诸经典），此地以“有”语境作明。为何他们如分秒相聚终不能称为共同存在？回答曰：因其相互感知和觉察，方可知其共存。所谓获得极微妙的光球，指极为罕见而光明极盛之现象。如此仿佛其光临临照周围一切之境界。此处所称前行时光照，即行进中光轮出现先兆。此地“光轮转动”之意，指以最锋利之工具催动。此“捕获野猪”等语，为指出“捕获全部群体”之义。以此类推“鸽子或野兽”的词汇之分别，是为说明鹿之特定意义。所谓“从何多夜起最畏惧”，指源于恐惧所依的思虑，非由思想发端。即使只是明显的依止，恐怖的起心亦为恐惧根本。关于取色为欢喜之缘，如“色为快，快已来，快同到来，快显前”等，如此阐述。以“来临”该词，指由探求意而生起，据一些人之说，“此不为视觉可见”，而眼之所见不同，故推知该由此处起意义成立。所谓“恐惧”的心，因我希望检察恐因而修持，而其意义即在此处阐明。且这种恐惧的准备状态于我无益，此即可理解。

Antosenāsane rattiṃ nisinno hotīti ratti-saddo ajjhāharitabbo. Parittāsanādīhi, aññehi vā kāraṇehi. Gambhīrāya bhūmigabbhasadisāya ghanavanapaṭicchannāya bahalatarajālavanapaṭalapaṭicchannāya. Antarahitasūriyāloke kāleti eteneva divāti avuttasiddho. Sammohavihāro nāma bahuvidhoti āha ‘‘sammohavihārānaṃ aññatara’’nti.

夜间入座于暗处者，当以“夜”之声称之，适当依据其处所为由致。以保护场所等缘故，或由种种因缘组合。于深厚土地穴处，如密林之覆，繁多网状篷盖之处。因避日光之故，故此地不宜称为“白昼”。迷惑状态有多种，故曰“诸迷惑状态中之一种”。

Pākaṭo bodhisattassa rattindivaparicchedo antamaso lavatuṭikhaṇassapi upādāya suvavatthitattā, tathā rattidivasakoṭṭhāsaparicchedo attanā kātabbakiccavasena kālañāṇavasena ca.

显然，觉者在昼夜交替时段，甚至在夜半三更的时候，依靠正确的根本原因和善根基础而安住；昼夜二时段的界限，也是他凭自身如法修行、依勤精进的时间觉知而设立。

Kālathambhe laddhabbachāyāvasena dvaṅgulakāle. Yāmaghaṇṭikaṃ paharati saṅghassa taṃtaṃvattakaraṇatthaṃ. Muggaranti ghaṇṭikappaharaṇamuggaraṃ. Yāmayantaṃ patati aññehi bhikkhūhi yojitanti adhippāyo. Yāva aññe bhikkhū bhojanasālaṃ upagacchanti, tāva divāvihāraṭṭhānaṃ gantvā samaṇadhammaṃ karoti.

在时间杖上所获得的影子量为两肘长。那拨动丛林钟声的人，乃是为僧团引线者而击钟。猿猴即是那取钟的猿者。猿者们一边敲钟，一边跌倒，他人则协助扶栽。直到其余比库们前往饭堂时，他则回到日间禅修处修持比库法。

Yaṃ kho tanti ettha yanti aniyamuddeso, khoti avadhāraṇe, yameva puggalanti attho. Tanti vuccamānākāravacanaṃ. Mamevāti maṃ eva. Asammohasabhāvoti sabhāvabhūtaasammoho. ‘‘Uppanno’’ti vuttattā ‘‘manussaloke’’ti vuttaṃ. Paññāsampattiyāti yāthāvato hitassa jānanasamatthena attano paññāguṇena, na kevalaṃ ajjhāsayeneva hitesitā, atha kho payogenāti dassento ‘‘hitūpadesako’’ti āha. Ajjhāsayena pana hitesitā ‘‘lokānukampāyā’’ti iminā dassitā. Upakaraṇehi vinā na kadāci bhogasukhaṃ upakaraṇadānañca cāgasampattihetukanti āha ‘‘cāgasampattiyā…pe… dāyako’’ti. Mettāsampattiyā hitūpasaṃhārena rakkhitā. Karuṇāsampattiyā dukkhāpanayanena gopāyitā. Nanu ca pubbepi vuttaṃ ‘‘hitāya sukhāyā’’ti, atha kasmā puna taṃ gahitanti codanaṃ sandhāyāha ‘‘idha devamanussaggahaṇenā’’tiādi. Tena pubbe avisesato hitādīni dassitāni, idāni visesato saha payojanena tāni dassitānīti dīpeti. Nibbānato paro paramo attho nāma natthīti āha ‘‘paramatthattāyā’’ti. Hinoti nibbānaṃ gacchatīti hitaṃ, maggo. Ukkaṃsato sukhatthaṃ ariyaphalanti āha ‘‘tato uttari sukhābhāvato’’ti.

这根线，乃是标示不确定目标之线，名为「抓住」之意，即人们所称谓的线。线意即形体之绳索呼称。所谓我我者，即我自身。实相无迷惑，指的是本性本具的清净无惑。已说「生于人间」。智慧具足者，正以明白正当利益的能力及自身的智慧德行，不单凭胸怀之有益而行。用义在于此，故称为「利益教导者」。因通过心志，令人利益正知，称作「为世间忧愁者」。无辅助物时，亦不享受嗜乐与施与福德之财，故称「以福德成就为施主」。以慈心成就善法利益，以悲悯护持苦法。难道先前不是说「为利益与快乐」吗？为何今又坚定地提出「此由天人及人之联系」诸因？因此先前利益等已充分显明，今特以缘起而加说明。涅槃是最高彼岸的究竟义，称之「究竟义体」。涅槃是利益，乃解脱之道。涅槃除捨，极乐之意，谓此后以超越世间的更胜安乐而为说法。

Asammohavihāravaṇṇanā niṭṭhitā. · 无迷乱住的解释终了。

Pubbabhāgapaṭipadādivaṇṇanā前分行道等的解释

§51

51.Asammohavihāranti asammohavuttiṃ, asammohasambodhinti vā attho. Tanti samathavipassanābhāvanāsaṅkhātaṃ paṭipadaṃ. Pubbabhāgato pabhutīti bhāvanāya pubbabhāgavīriyārambhādito paṭṭhāya. Kecīti uttaravihāravāsino.

所谓免惑修行，是指得免迷惑之世间智慧或觉悟之义。这是一种由安般守意与观察见法的修行之深道。前部所谓的「多道」，是修习的初始阶段之精进努力。或特指那些居于后方免惑修行者亦然。

Bodhimaṇḍeti (sārattha. ṭī. 1.11.verañjakaṇḍavaṇṇanā; a. ni. ṭī. 3.8.11) bodhisaṅkhātassa ñāṇassa maṇḍabhāvappatte ṭhāne. Caturaṅganti ‘‘kāmaṃ taco ca nhāru ca, aṭṭhi ca avasissatū’’tiādinā (ma. ni. 2.184; saṃ. ni. 2.237; a. ni. 2.5; 8.13; mahāni. 17, 196) vuttacaturaṅgasamannāgataṃ. Paggahitanti ārambhaṃ sithilaṃ akatvā daḷhaparakkamasaṅkhātussahanabhāvena gahitaṃ. Tenāha ‘‘asithilappavattitanti vuttaṃ hotī’’ti. Asallīnanti asaṅkucitaṃ kosajjavasena saṅkocaṃ anāpannaṃ.

所谓觉地，意指觉知智慧之光明集结之所。四行乃「欲、怒、忧、舍」，源自大毗尼经等处所述的修行四念柱。所言「赋得」，即不松懈，坚定勇猛地紧紧握持之。故曰「不松懈发动」，即以此坚守。所谓无挂碍者，是不生内敛或紧缩之心，亦不生烦恼拘束。

Upaṭṭhitāti ogāhanasaṅkhātena apilāpanabhāvena ārammaṇaṃ upagantvā ṭhitā. Tenāha ‘‘ārammaṇābhimukhībhāvenā’’ti. Sammosassa viddhaṃsanavasena pavattiyā na sammuṭṭhāti asammuṭṭhā. Kiñcāpi cittamiva cittapassaddhivasena kāyapassaddhivaseneva kāyo passaddho hoti, tathāpi yasmā kāyapassaddhi uppajjamānā cittapassaddhiyā saheva uppajjati, na vinā, tasmā vuttaṃ ‘‘kāyacittapassaddhisambhavenā’’ti . Rūpakāyopi passaddhoyeva hoti kāyapassaddhiyā ubhayesampi kāyānaṃ passambhanāvahattā. So ca kho kāyo. Vigatadarathoti vigatakilesadaratho. Nāmakāye hi vigatadarathe rūpakāyopi vūpasantadarathapariḷāho hoti. Sammā āhitanti nānārammaṇesu vidhāvanasaṅkhātavikkhepaṃ vicchinditvā ekasmiṃyeva ārammaṇe avikkhittabhāvāpādānena sammadeva āhitaṃ. Tenāha ‘‘suṭṭhu ṭhapita’’ntiādi. Cittassa anekaggabhāvo vikkhepavasena cañcalatā, sā sati ekaggatāya na hotīti āha ‘‘ekaggaṃ acalaṃ nipphandana’’nti. Ettāvatāti ‘‘āraddhaṃ kho panā’’tiādinā vīriyasatipassaddhisamādhīnaṃ kiccasiddhidassanena. Nanu ca saddhāpaññānampi kiccasiddhi jhānassa pubbapaṭipadāya icchitabbāti? Saccaṃ icchitabbā, sā pana nānantariyabhāvena avuttasiddhāti na gahitā. Asati hi saddhāya vīriyārambhādīnaṃ asambhavoyeva, paññāpariggahe ca nesaṃ asati paññāyārambhādibhāvo na siyā. Tathā asallīnāsammosatādayo vīriyādīnanti asallīnatādiggahaṇenevettha paññākiccasiddhi gahitāti daṭṭhabbaṃ. Jhānabhāvanāyaṃ vā samādhikiccaṃ adhikaṃ icchitabbanti dassetuṃ samādhipariyosānāva jhānassa pubbapaṭipadā kathitāti daṭṭhabbaṃ.

所谓庄严，即以专注不乱之精神，怀着专注进入禅定中直至驻立不退，故称「向禅定之境」。烦恼若以妄想消灭而起，不为散乱。心刚似心静，身亦如此安稳，然而身静时心亦随之产生，不可分离，故云「身心安稳共生」。身见由无染之心加持，而命名为身。即使外形亦因身心安稳而安住，体现双重调伏身心之功。此即真实身。无贪著，即无烦恼欲着之身。名身因无贪着，色身亦因无欲而宁静。修持正觉以明辨不同境界，能分别离解，单一境界内无有缺漏，故称「善建立」。即心无散乱唯有一境，故曰「安住一境定」之不动。此完备意指「已着手」之功德，专注、精进、觉知及定力的成就。难道信慧本身不是达到禅修成就之前的指引吗？当然是，但其不一定马上获得成就。因为无信则无精进，依智力亦不能入手行。如此无烦恼、无迷惑等正行功德，方能最终引致智慧成就。禅修乃是最难，却也是最需要具足的功课，善根成就与定力的成就，是实现禅那的前提。

Vuttaṃ, tasmā idha na vattabbaṃ. Visuddhimaggo hi imissā saṃvaṇṇanāya ekadesabhūtoti vuttovāyamatthoti. Viharatīti āgataṃ paruddesikattā vihārassa. Idha vihāsinti āgataṃ atthuddesikattā. Idaṃ kira sabbabuddhānaṃ avijahitanti āha ‘‘ānāpānassatikammaṭṭhāna’’nti. Rūpavirāgabhāvanāvasena (sārattha. ṭī. 1.12.nerañjakaṇḍavaṇṇanā) pavatto catubbidhopi arūpajjhānaviseso catutthajjhānasaṅgaho evāti āha ‘‘cattāri jhānānī’’ti. Yuttaṃ tāva cittekaggatā bhavokkamanatthatā viya vipassanāpādakatāpi catunnaṃ jhānānaṃ sādhāraṇāti tesaṃ vasena ‘‘cattāri jhānānī’’ti vacanaṃ, abhiññāpādakatā pana nirodhapādakatā ca catutthasseva jhānassa āveṇikā, sā kathaṃ catunnaṃ jhānānaṃ sādhāraṇā vuttāti? Paramparādhiṭṭhānabhāvato. Padaṭṭhānapadaṭṭhānampi hi padaṭṭhānanteva vuccati, kāraṇakāraṇampi kāraṇanti yathā ‘‘tiṇehi sattaṃ siddha’’nti, evañca katvā payojananiddese aṭṭhasamāpattiggahaṇaṃ samatthitaṃ hoti. Cittekaggatatthānīti cittasamādhānatthāni, diṭṭhadhammasukhavihāratthānīti attho. Cittekaggatāsīsena hi diṭṭhadhammasukhavihāro vutto, sukkhavipassakakhīṇāsavavasena cetaṃ vuttaṃ. Tenāha ‘‘ekaggacittā sukhaṃ divasaṃ viharissāmā’’ti. Bhavokkamanatthānīti bhavesu nibbattiatthāni.

经论云：因此，此处不宜宣说。此净道名为唯一真道，故称唯有一支。“住”者，是指达到者的教法中之居止。此中言“无怠”，为及义所指，不是外来。他说此法乃诸佛所未曾犯者，称为“入出息念修行处”。复次，由于对色法的离爱生起心境(其义在《净净论》一章十二节中“涅槃行品”有述)，故此有四种无色禅特异，属于第四禅广总，故说“四禅”。确实，唯心一境，超越生死轮回之作用，及止观两支穿通，四禅通说为通用；而通用之中，只有第四禅因止得以灭等三支，何以凡说仍以四禅为通说？此乃因传承持立。所说“处”与“止”二字，同属一种因果，如俗语云“三草成七”，依此喻说，借用目的，八成法得以完整具足。此处心一境相者，即心入一境之目的；而见法乐住者，乃达诸法真实乐住之义。由心一境故，称为见法乐住；以乐禅所余除根，也应视为心界之所说。故言“心一境相，安心无碍，乐日住住”。所谓生死流转，谓于诸有欲界中轮回。

Yasmā (sārattha. ṭī. 1.12.nerañjakaṇḍavaṇṇanā) bodhisattena bodhimaṇḍūpasaṅkamanato pubbepi carimabhave catutthajjhānaṃ nibbattitapubbaṃ, tadā pana taṃ nibbattitamattameva ahosi, na vipassanādipādakaṃ , tasmā ‘‘bodhirukkhamūle nibbattita’’nti tato visesetvā vuttaṃ. Vipassanāpādakanti vipassanārambhe vipassanāya pādakaṃ. Abhiññāpādakanti etthāpi eseva nayo. Buddhānañhi paṭhamārambhe eva pādakajjhānena payojanaṃ ahosi, na tato paraṃ uparimaggādhigamaphalasamāpattiabhiññāvaḷañjanādiatthaṃ. Abhisambodhisamadhigamato paṭṭhāya hi sabbaṃ ñāṇasamādhikiccaṃ ākaṅkhamattapaṭibaddhamevāti. Sabbakiccasādhakanti anupubbavihārādisabbakiccasādhakaṃ. Sabbalokiyalokuttaraguṇadāyakanti ettha vipassanābhiññāpādakattā eva catutthassa jhānassa bhagavato sabbalokiyalokuttaraguṇadāyakatā veditabbā. Sabbaññutaññāṇapadaṭṭhānañhi maggañāṇaṃ, maggañāṇapadaṭṭhānañca sabbaññutaññāṇaṃ abhisambodhi, tadadhigamasamakālameva bhagavato sabbe buddhaguṇā hatthagatā ahesuṃ, catutthajjhānasannissayo ca maggādhigamoti.

依《净净论》一章十二节“涅槃行品”说：从佛菩萨前往菩提时，于过去世第四禅生起之前，乃仅生成第四禅粗浅程度，而非观等支所致故。于是称之“菩提树根处生起”。所谓观生起者，是说观初发时观的生成。阿毗罗汉果称“证悟生起”，此亦同旨。佛陀初发意(天眼通)时的初禅生起，是为修道之资，而非果位本身。由佛陀成佛之境，业已了知所有智慧与禅定相续；此为总摄所有功德。所成就全法，含盖诸法断灭等正知，乃是成佛所依。是故称“诸行集灭道”，第四禅为道之一法。依据“全智之证赖”，及道之广总，令其成就无碍。是故《净净论》云：第四禅乃得诸世世间及世间出世间诸德之最胜者。成佛之道，初以第四禅为依止。

Pubbabhāgapaṭipadādivaṇṇanā niṭṭhitā. · 前分行道等的解释终了。

Pubbenivāsakathāvaṇṇanā宿住智论之解释

§52

52.Dvinnaṃvijjānanti pubbenivāsañāṇadibbacakkhuñāṇasaṅkhātānaṃ dvinnaṃ vijjānaṃ. Anupadavaṇṇanāti tāsaṃ vijjānaṃ niddesapāḷiyā anupadavaṇṇanā. Bhāvanānayoti uppādanavidhi. ‘‘So’’ti paccattavacanassa ahaṃ-saddena sambandhane kāraṇaṃ dassetuṃ ‘‘abhininnāmesi’’ntiādi vuttaṃ. Pāḷiyaṃ vā ‘‘abhininnāmesi’’nti uttamapurisassa yogoti ahaṃ-saddena ānetvā vuccamāne tadattho pākaṭo hotīti ‘‘so aha’’nti vuttaṃ. Abhinīharinti cittaṃ jhānārammaṇato apanetvā pubbenivāsābhimukhaṃ pesesiṃ, pubbenivāsaninnaṃ pubbenivāsapoṇaṃ pubbenivāsapabbhāraṃ akāsinti attho.

【第五十二条】两种智慧，谓由前生记忆与天眼通所知之两智慧。谓前知智慧之不描述，即对所知对象简明说明。修习之法，即创造法。言“彼”是指个人用我字表明因缘，例见经中“我执用我名”。巴利语“彼”系指称某人，此时释为“彼解所”。言“我者”与“彼”合用，谓明示“彼”为“我”的缘故，因而非常明显，故称“是他者”。“是他”即“我者”，“彼”亦为原语。意为脱离识彩(禅趣境相)而令灵识回归昔日寿命，下至从前行种种累积业力，谓之前生力量之作用。

Pubbeatītajātīsu nivutthakkhandhā pubbenivāso. Nivutthāti ca ajjhāvutthā anubhūtā attano santāne uppajjitvā niruddhā, gocaranivāsena nivutthadhammā vā attano viññāṇenaviññātā, paraviññāṇaviññātāpi vā chinnavaṭumakānussaraṇādīsu, taṃ pubbenivāsaṃ yāya satiyā anussarati, tāya sampayuttaṃ ñāṇaṃ pubbenivāsānussatiññāṇaṃ. Paṭinivattantassāti pubbenivāsaṃ anussaraṇavasena yāvadicchakaṃ gantvā paccāgacchantassa. Tasmāti vuttassevatthassa kāraṇabhāvena paccāmasanaṃ, paṭinivattantassa paccavekkhaṇabhāvatoti vuttaṃ hoti. Idhūpapattiyāti idha carimabhave upapattiyā. Anantaranti atītānantaramāha. Amutrāti amukasmiṃ bhaveti attho. Udapādinti uppajjiṃ. Tāhi devatāhīti tusitādevatāhi. Ekagottoti tusitagottena ekagotto. Mahābodhisattānaṃ santānassa pariyosānāvatthāya devalokūpapattijanakaṃ nāma akusalena kammunā anupaddutameva hotīti adhippāyena ‘‘dukkhaṃ pana saṅkhāradukkhamevā’’ti vuttaṃ. Mahāpuññānampi pana devaputtānaṃ pubbanimittuppattikālādīsu aniṭṭhārammaṇasamāyogo hotiyevāti ‘‘kadāci dukkhadukkhassapi sambhavo natthī’’ti na sakkā vattuṃ. Sattapaññāsa…pe… pariyantoti idaṃ manussānaṃ vassagaṇanāvasena vuttaṃ. Tattha devānaṃ vassagaṇanāya pana catusahassameva.

过去世中已灭之蕴，谓识阴及其附属，皆称为前生记忆。所谓灭者，即过去已终结不复起者，系由其主体(意识)而感受。以外界为修习之所，是为其之意义。外识之识别，因识别其异也。亦即彼识识他识，并以记忆对证所刹，此即前生记忆所引。恰如一往二返，若修习记忆得力，则能循前生来去。故此谓此即前生记忆转识。所谓回转者，谓以追思前生记忆而依止，于所欲到处往返。因故此次之缘由为迁移回返，回转者而有观察之意。所谓现生，即指今生。无间断者，即无时间间隔。复次亦有谓故意之意思。生成即出世之义。指诸天，即兜率天天众。单一族系，谓兜率族系中极显赫者。大菩萨众后期住世所衍生非善业境界天，上有三苦，故称苦聚。如经中所说：“妄聚即苦苦本”。大善业天子，自初生时起即有不善观感，故为不善业之显际，此犹未得救也。亦有说某时苦痛绝灭，不能生起，未可说也。五十七条等语，指人间之年数统计。天之年数至多四千载。

Atītabhave (sārattha. ṭī. 1.12.pubbenivāsakathāyaṃ) khandhā tappaṭibaddhanāmagottāni ca sabbaṃ pubbenivāsanteva saṅgahitanti āha ‘‘kiṃ viditaṃ karoti? Pubbenivāsa’’nti. Moho paṭicchādakaṭṭhena‘‘tamo’’ti vuccati ‘‘tamo viyā’’ti katvā. Obhāsakaraṇaṭṭhenāti kātabbato karaṇaṃ, obhāsova karaṇaṃ, attano paccayena obhāsabhāvena nibbattetabbaṭṭhenāti attho. Sesaṃ pasaṃsāvacananti paṭipakkhavidhamanapavattivisesānaṃ bodhanato vuttaṃ. Avijjā vihatāti etena vijjanaṭṭhena vijjāti ayampi attho dīpitoti daṭṭhabbaṃ. Yasmā vijjā uppannāti etena vijjāpaṭipakkhā avijjā, paṭipakkhatā cassā pahātabbabhāvena vijjāya ca pahāyakabhāvenāti dasseti. Esa nayo itarasmimpi padadvayeti iminā tamo vihato vinaṭṭho. Kasmā? Yasmā āloko uppannoti imamatthaṃ atidisati. Pesitattassāti yathādhippetatthasiddhiṃ pati vissaṭṭhacittassa. Yathā appamattassāti aññassapi kassaci mādisassāti adhippāyo.

过去世(依据《净净论》一章十二节《前生记忆义》关)蕴为拘慢重生等种类，皆归于前生记忆之一体，如经中言：“云知所闻所行乎？前生记忆”。愚痴乃蒙蔽之表达，谓“暗无明睛”之意，乃覆蔽色法之毒。能令色光暗淡隐没，是也。愚痴即是无明根，对立面为智慧。故智生时，无明者应当废弃，与智慧互为抛舍。此法在别处二义中，应去无明而智慧得生。此中指“愚痴退灭”。何故？智慧觉悟超越所有彼暗。心识所传达的明白可信赖，不致有疏忽。疏忽谓无知怠惰，是他人失效之示例也。

Pubbenivāsakathāvaṇṇanā niṭṭhitā. · 宿住智论之解释已毕。

Dibbacakkhuñāṇakathāvaṇṇanā天眼智论之解释

§53

53.Idhāti bhayabheravasutte vuttaṃ. Idha ayaṃ visesoti yojanā. Vuttasadisameva ‘‘meti mayā’’tiādinā. Parikammakiccanti ‘‘abhiññāpādakacatutthajjhānato vuṭṭhāya sabbapacchimā nisajjā āvajjitabbā’’tiādinā, kasiṇārammaṇaṃ abhiññāpādakajjhānaṃ sabbākārena abhinīhārakkhamaṃ katvā’’tiādinā ca vuttena parikammena kiccaṃ payojanaṃ natthi. Natena idha atthoti tena bhāvanānayena idha pāḷiyā atthavaṇṇanāyaṃ attho natthi tathābhāvanāya idha anadhippetattāti adhippāyo.

【第五十三条】如《畏怖经》中所说，此处距今乃特定距离。经文有比喻似言“我今至此”。执行任务者即“由内禅中第四禅起，须起净食、安坐等诸行为”。等多经文说明中，乃无余地可做其他任务。以修行产生之法，不能被外来正念所干扰，故称为无所障碍。故此表明以善法修习处事之缘故，无烦恼对立故也。

Dibbacakkhuñāṇakathāvaṇṇanā niṭṭhitā. · 天眼智论之解释已毕。

Āsavakkhayañāṇakathāvaṇṇanā漏尽智论之解释

§54

54.Vipassanāpādakanti (sārattha. ṭī. 1.14.āsavakkhayañāṇakathāyaṃ; dī. ni. ṭī. 1.248; a. ni. ṭī. 2.3.59) vipassanāya padaṭṭhānabhūtaṃ. Vipassanā ca tividhā vipassanakapuggalabhedena. Mahābodhisattānañhi paccekabodhisattānañca vipassanā cintāmayañāṇasaṃvaddhitattā sayambhuñāṇabhūtā, itaresaṃ sutamayañāṇasaṃvaddhitattā paropadesasambhūtā, sā ‘‘ṭhapetvā nevasaññānāsaññāyatanaṃ avasesarūpārūpajjhānānaṃ aññatarato vuṭṭhāyā’’tiādinā anekadhā arūpamukhavasena catudhātuvavatthāne vuttānaṃ tesaṃ tesaṃ dhātupariggahamukhānaṃ aññataramukhavasena anekadhāva visuddhimagge (visuddhi. 1.306) nānānayato vibhāvitā. Mahābodhisattānaṃ pana catuvīsatikoṭisatasahassamukhena pabhedagamanato nānānayaṃ sabbaññutaññāṇasannissayassa ariyamaggañāṇassa adhiṭṭhānabhūtaṃ pubbabhāgañāṇagabbhaṃ gaṇhāpentaṃ paripākaṃ gacchantaṃ paramagambhīrasaṇhasukhumataraṃ anaññasādhāraṇaṃ vipassanāñāṇaṃ hoti, yaṃ aṭṭhakathāsu mahāvajirañāṇanti vuccati. Yassa ca pavattivibhāgena catuvīsatikoṭisatasahassappabhedassa pādakabhāvena samāpajjiyamānā catuvīsatikoṭisatasahassasaṅkhā devasikaṃ satthu vaḷañjanakasamāpattiyo vuccanti, svāyaṃ buddhānaṃ vipassanācāro paramatthamañjūsāya visuddhimaggasaṃvaṇṇanāya (visuddhi. mahāṭī. 1.144) uddesato dassito, atthikehi tato gahetabboti.

有关内观之意，注疏在《断烦恼智之所说》中（sārattha. ṭī. 1.14），长部尼柯耶和增支部尼柯耶注疏亦有对应论述。内观意为依止对境而生的智慧。内观依照三种不同的内观者差别分类。大菩萨与独觉菩萨的内观，由于增进于思惟般若之智，故为自发智；而他人则因听闻修习，故为他受智。教言：“内观据止于无色无念之定而起”，并以此无色定为四大诸法之所依，诸色界、无色界皆由此展开。按注疏于《净道论》中亦多方面阐释诸界及诸法聚合之属性。大菩萨则以二千四百万种众多差别，分辨通达一切智之缘，依此坚定不移，以成就过往诸法之智慧胎，进而渐成熟至极深微细之无与伦比破显内观智，此谓注疏所称「大威光智」。而此二千四百万差别从根基上分为四万二千余部分，解释为天子成佛之阶梯得证。佛自修内观行，意在彻底圆满正理修证之正道，详见《净道论大注》第1卷144页中所论述，随后可据此深义加以理解。

Āsavānaṃ khepanato samucchindanato āsavakkhayo, ariyamaggo, ukkaṭṭhaniddesavasena arahattamaggaggahaṇaṃ. Āsavānaṃ khaye ñāṇaṃ āsavakkhayañāṇanti dassento ‘‘tatra cetaṃ ñāṇa’’nti vatvā khayeti ca ādhāre bhummaṃ, na visayeti dassento ‘‘tappariyā pannattā’’ti āha. Idaṃ dukkhanti dukkhassa ariyasaccassa tadā paccakkhato gahitabhāvadassanaṃ. Ettakaṃ dukkhanti dukkhassa ariyasaccassa tadā paccakkhato gahitabhāvadassanaṃ. Ettakaṃ dukkhanti tassa paricchijja gahitabhāvadassanaṃ. Na ito bhiyyoti anavasesetvā gahitabhāvadassanaṃ. Tenāha ‘‘sabbampidukkhasacca’’ntiādi. Sarasalakkhaṇapaṭivedhenāti sabhāvasaṅkhātassa lakkhaṇassa asammohato paṭivijjhanena. Asammohapaṭivedhoti ca yathā tasmiṃ ñāṇe pavatte pacchā dukkhassa sarūpādiparicchede sammoho na hoti, tathā pavatti. Tenāha ‘‘yathābhūtaṃ abbhaññāsi’’nti. Yaṃ ṭhānaṃ patvāti yaṃ nibbānaṃ maggassa ārammaṇapaccayaṭṭhena kāraṇabhūtaṃ āgamma. Tadubhayavato hi puggalassa patti tadubhayassa pattīti vuttaṃ. Patvāti vā pāpuṇanahetu. Appavattinti appavattinimittaṃ. Te vā nappavattanti etthāti appavatti, nibbānaṃ. Tassāti dukkhanirodhassa. Sampāpakanti sacchikiriyāvasena sammadeva pāpakaṃ.

所谓烦恼的断除，即烦恼的破坏、毁灭，皆称为烦恼的断灭，此为圣道、阿拉汉道的获得之义。断除烦恼的智慧被称为烦恼断灭智，释义曰：此处为诸法智慧，因而断除烦恼。此智不随世俗境界而散乱，故说为具足成熟。就此指称“已圆满通达”的智慧。此义乃缘于苦之圣谛全然明了境界。以苦量度故，就苦之圣谛的所观察取已显现其真实承担。如此其苦实无剩余无遗，故称全显苦之义。此观相不超越此理，谓之周遍且实相无误。故释曰“如实知见”，此知见于涅槃与圣道之因缘地对立处，能够破除迷惑而不失误。故言“如实知”。所谓“生于此处”即由聆闻正法而生。于此二者——众生与涅槃之二重性质上成就断除，成就二重性质者即彼成就也。故说“生于”，即得证之因缘。所谓“不复生灭”是其缘起之意。此谓苦灭之道。所谓谛实，即由真证而现行乃得真果。

Kilesavasenāti āsavasaṅkhātakilesavasena. Yasmā āsavānaṃ dukkhasaccapariyāyo tappariyāpannattā, sesasaccānañca taṃsamudayādipariyāyo atthi, tasmā vuttaṃ. ‘‘Pariyāyato’’ti. Dassento saccānīti yojanā. Āsavānaṃyeva cettha gahaṇaṃ ‘‘āsavānaṃ khayañāṇāyā’’ti āraddhattā. Tathā hi āsavavimutti sīseneva sabbasaṃkilesavimutti vuttā. ‘‘Idaṃ dukkhanti yathābhūtaṃ abbhaññāsi’’ntiādinā missakamaggo idha kathitoti ‘‘saha vipassanāya koṭippattaṃ maggaṃ kathetī’’ti vuttaṃ. Ettha ca saccapaṭivedhassa tadā atītakālikattā ‘‘yathābhūtaṃ abbhaññāsi’’nti vatvāpi abhisamayakāle tassa paccuppannataṃ upādāya ‘‘evaṃ jānato evaṃ passato’’ti vattamānakālena niddeso kato. So ca kāmaṃ maggakkhaṇato paraṃ yāvajjatanā atītakāliko eva, sabbapaṭhamaṃ panassa atītakālikattaṃ phalakkhaṇena veditabbanti āha ‘‘vimuccitthāti iminā phalakkhaṇaṃ dassetī’’ti. Jānato passatoti vā hetuniddesoyaṃ. Jānanahetu dassanahetu kāmāsavā cittaṃ vimuccitthāti yojanā. Bhavāsavaggahaṇeneva cettha bhavarāgassa viya bhavadiṭṭhiyāpi samavarodhoti diṭṭhāsavassapi saṅgaho daṭṭhabbo.

谓烦恼由此集结形成烦恼蕴的本缔，故称烦恼蕴。由烦恼蕴之苦谛及余蕴苦谛，故释“谛”的全体含义。此中有约定言“谛”为量度。故以“断除烦恼智”为切入点说明，因烦恼是一切烦恼解脱的根本。故称“断烦恼智”。又释法义以“彼此令人错乱之圣道误解”论述，谓依止内观而断烦恼道之分类，述于注疏所谓“因与内观俱斩断魔法之道”。又云此处断除烦恼实为如实知见。此谓断除烦恼之根基即知见之断烦恼。带有执断精进之智，故此修习断烦恼亦包括总断邪见。其内涵亦涉及根基断烦恼。由此类推表明贪爱诸根蕴亦属断除对象，连其对应之见亦涵盖于此断烦恼内。此为彼内观所依。

Khīṇājātītiādīhi padehi. Tassāti paccavekkhaṇañāṇassa. Bhūmīnti pavattiṭṭhānaṃ. Na tāvassa atītā jāti khīṇā maggabhāvanāyāti adhippāyo. Tattha kāraṇamāha ‘‘pubbeva khīṇattā’’ti. Na anāgatā assajāti khīṇāti yojanā. Na anāgatāti ca anāgatattasāmaññaṃ gahetvā lesena codeti. Tenāha ‘‘anāgate vāyāmābhāvato’’ti, anāgataviseso panettha adhippeto, tassa ca khepane vāyāmopi labbhateva. Tenāha ‘‘yā pana maggassā’’tiādi. Ekacatupañcavokārabhavesūti bhavattayaggahaṇaṃ vuttanayena anavasesato jātiyā khīṇabhāvadassanatthaṃ. Tanti yathāvuttaṃ jātiṃ. Soti bhagavā.

句中“已断生”是对回顾之智慧名称说明。“已断生”为“观察回顾智慧”亦称“业识回顾智慧”。“生”为现象起源与存在之境，亦称根基。此中谓非先前来生已断，盖因今现起之作用所成。谓非断去未来未生之生命，故注疏说“不断未来”是指未生之命通则不应染污。以此基础，云：“若未来生无，断灭之功已成”。此处所说“此道”为对令厌离欲界生灭之正法内观。佛言“生中四十五物”，此为对现生不断之论述。由此取名“已断生”，以断其生故，重要说明生死轮回之断灭。

Brahmacariyavāso nāma idha maggabrahmacariyassa nibbattanamevāti āha ‘‘niṭṭhita’’nti. Sammādiṭṭhiyā catūsu saccesu pariññādikiccasādhanavasena pavattamānāya sammā saṅkappādīnampi dukkhasacce pariññābhisamayānuguṇā pavatti, itarasaccesu ca nesaṃ pahānābhisamayādivasena pavatti pākaṭā eva. Tena vuttaṃ ‘‘catūhi maggehi pariññāpahānasacchikiriyābhāvanāvasenā’’ti. Itthattāyāti ime pakārā itthaṃ, tabbhāvo itthattaṃ, tadatthanti vuttaṃ hoti. Te pana pakārā ariyamaggabyāpārabhūtā pariññādayo idhādhippetāti āha ‘‘evaṃsoḷasakiccabhāvāyā’’ti. Te hi maggaṃ paccavekkhato maggānubhāvena pākaṭā hutvā upaṭṭhahanti, pariññādīsu ca pahānameva padhānaṃ tadatthattā itaresanti āha ‘‘kilesakkhayāyavā’’ti. Pahīnakilesapaccavekkhaṇavasena vā etaṃ vuttaṃ. Itthattāyāti nissakke sampadānavacananti āha ‘‘itthabhāvato’’ti. Aparaṃ anāgataṃ. Ime pana carimattabhāvasaṅkhātā pañcakkhandhā. Pariññātā tiṭṭhantīti etena tesaṃ appatiṭṭhataṃ dasseti. Apariññāmūlakā hi patiṭṭhā. Yathāha ‘‘kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷha’’ntiādi (saṃ. ni. 2.64; mahāni. 7; kathā. 296). Tenevāha ‘‘chinnamūlakā rukkhā viyā’’tiādi.

句中“梵行生活”即此处正道梵行之生活含义，谓“已成就而稳定”，意指已达定境续存。谓由于正见修持于四圣谛之理解而具备充分修行之能，故统摄为“正思维行”。由此讲述四圣谛证明中的行，虽未全断，但已见谛有成。此四谛法行皆因觉知之完善而成，而非只在言说。故云：“以四圣谛彻悟废弃之真实见证具足之修行所业所成就，乃生真谛。”以此示范菩萨与圣者行藏规范，以“此即本来之理”的区分，阐释四圣谛的区别本体及其目的。指此理实为“不热络轮回”即无热行，能破起生老病死之根本。

Paccavekkhaṇañāṇapariggahitaṃ, na paṭhamadutiyañāṇadvayādhigamaṃ viya kevalanti adhippāyo. Dassento nigamanavasenāti adhippāyo. Sarūpato hi taṃ pubbe dassitamevāti. Pubbenivāsañāṇena atītārammaṇasabhāgatāya tabbhāvībhāvato ca atītaṃsañāṇaṃ saṅgahetvāti yojanā. Tattha atītaṃsañāṇanti atītakhandhāyatanadhātusaṅkhāte atītakoṭṭhāse appaṭihataṃ ñāṇaṃ. Dibbacakkhunāti saparibhaṇḍena dibbacakkhuñāṇena. Paccuppannaṃso ca anāgataṃso ca paccuppannānāgataṃsaṃ, tattha ñāṇaṃ paccuppannānāgataṃsañāṇaṃ. Sakalalokiyalokuttaraguṇanti etena sabbaṃ lokaṃ uttaritvā abhibhuyya ṭhitattā sabbaññutaññāṇassa viya sesāsādhāraṇañāṇassa balañāṇaāveṇikabuddhadhammādīnampi anaññasādhāraṇānaṃ buddhaguṇānaṃ saṅgaho veditabbo. Tenāha ‘‘sabbepi sabbaññuguṇe saṅgahetvā’’ti.

此为“回顾智慧”所属法门，不同于调伏初与次二慧之习得，即所谓异议。所谓“语终归纳”者，是论述已显现常理。谓由前世记忆以至极往昔诸世，构成内在记忆。此记忆即“过往认知”，含一切法门、处所与界分。且法眼所见诸现象的本质，包含今、昔、未来的各种境界。又称为“神眼”，即以神通观察识性质。对现前与未来相续之智慧能涵盖无遗，由此超越俗世而立于智慧全知之地。此谓不可思议智力之收集，总合佛及诸仗佛法之非凡功用。是为“集一切遍智功德”之义。故语谓“集一切全集智功德”。

Āsavakkhayañāṇakathāvaṇṇanā niṭṭhitā. · 漏尽智论之解释已毕。

Araññavāsakāraṇavaṇṇanā林野住的原因之解释

§55

55.Siyā kho pana te brāhmaṇāti ettha siyāti ‘‘appevā’’ti iminā samānattho nipāto , tasmā ‘brāhmaṇa, appeva kho pana te evamassā’ti attho. Yaṃ pana aṭṭhakathāyaṃ ‘‘kadācī’’ti vuttaṃ, tampi imamevatthaṃ sandhāya vuttaṃ akāraṇaṃ brāhmaṇena parikappitamatthaṃ paṭipakkhipitvā attano adhippetaṃ kāraṇaṃ dassento. Atthova phalaṃ tadadhīnavuttitāya vaso etassāti atthavaso, hetūti evaṃ vā ettha attho daṭṭhabbo. Attano ca diṭṭhadhammasukhavihāranti etena satthā attano vivekābhiratiṃ pakāsetīti dassento ‘‘diṭṭhadhammo nāmā’’tiādimāha. Tattha iriyāpathavihārānanti iriyāpathapavattīnaṃ. Tappavattiyo hi ekasmiṃ iriyāpathe uppannadukkhaṃ aññena iriyāpathena vicchinditvā haraṇato vihārāti vuccanti. Pacchimañca janataṃ anukampamānoti etena yo ādito brāhmaṇena ‘‘bhavaṃ tesaṃ gotamo pubbaṅgamo…pe… diṭṭhānugatiṃ āpajjatī’’ti vutto, yo ca tathā ‘‘evametaṃ brāhmaṇā’’tiādinā attanā sampaṭicchito, tameva atthaṃ nigamanavasena dassento yathānusandhināva satthā desanaṃ niṭṭhāpesi.

55. 假如你是婆罗门，在这里属于同一意义的语句为『实在是如此』，由此得名『婆罗门，实在乃如是』。注疏中所说『何时曾』，也是针对这一义理而说，指出婆罗门无故驳斥自己先前构思的因，由此显示自己主宰的因何所在。因果关系即是因，以此观之，意即所谓的果也。教主以此展显自己处于现法乐境，为此故而称之为『现法』，释曰『现法名也』。其中所谓行路境界者，即指行路时所生的障碍。行路障碍，谓在某一行路时出现的苦难，由另一行路断除或带走而止，据说即是指此。后文又说因慈悲众生而作，是此婆罗门所先而言『众生之身痛苦，果德玛为最先者』等语，且彼婆罗门自知如此，即以结语引示意思，教主应顺次为众生讲说法义而结束此说。

Araññavāsakāraṇavaṇṇanā niṭṭhitā. · 林野住的原因之解释完毕。

Desanānumodanāvaṇṇanā对开示随喜的解释

§56

56. Evaṃ niṭṭhāpitāya desanāya brāhmaṇo tattha bhagavati pasādaṃ pavedento ‘‘abhikkanta’’ntiādimāha. Abhikkantāti (sārattha. ṭī. 1.15.desanānumodanakathā; dī. ni. ṭī. 1.250; saṃ. ni. ṭī. 1.1.1; a. ni. ṭī. 2.2.16) atikkantā, vigatāti atthoti āha ‘‘khaye dissatī’’ti. Teneva hi ‘‘nikkhanto paṭhamo yāmo’’ti vuttaṃ. Abhikkantataroti ativiya kantataro manoramo. Tādiso ca sundaro bhaddako nāma hotīti āha ‘‘sundare dissatī’’ti.

56. 如此彻底终结此说之后，那婆罗门向世尊表达信服，称赞为『圭臬』『妙哉』等。『圭臬』之意，根据注疏1.15、长部释卷1.250、小部释卷1.1.1及增支部释卷2.2.16等，谓超越、断灭、消失可见之义。由此而言『初度出家』，即世尊首次出离，亦称为『极为可爱、悦目』。由此亦称『美丽妙善』，谓称赞世尊呈现极佳形象、容貌，言『妙者现显』。

Koti devanāgayakkhagandhabbādīsu ko katamo. Meti mama. Pādānīti pāde. Iddhiyāti imāya evarūpāya deviddhiyā. Yasasāti iminā edisena parivārena parijanena. Jalanti vijjotamāno. Abhikkantenāti ativiya kantena kamanīyena abhirūpena. Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya. Sabbā obhāsayaṃ disāti dasapi disā obhāsento pabhāsento, cando viya sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti gāthāya attho. Abhirūpeti uḷārarūpe sampannarūpe.

诸如天神、夜叉、干达婆等众，何者为最？此乃吾身也。『足』者，即足部。『神通』谓藉此威力之类似法门。『威光』为环绕此义、庄严之光。『燃烧』者，即照耀光辉。『极乐』谓极爱最美佳丽者。『颜色』如宝色，华丽体色之谓。十方皆光明，各方光辉普照，犹如月亮或太阳，仅有一种光明、一种视界，此意释于偈中。此谓美好、端正、完备之色。

‘‘Coro coro, sappo sappo’’tiādīsu bhaye āmeḍitaṃ. ‘‘Vijjha vijjha, pahara paharā’’tiādīsu kodhe, ‘‘sādhu sādhūtiādīsu (ma. ni. 1.327; saṃ. ni. 2.127; 3.35; 5.1085) pasaṃsāyaṃ, ‘‘gaccha gaccha, lunāhi lunāhī’’tiādīsu turite, ‘‘āgaccha āgacchā’’tiādīsu kotūhale, ‘‘buddho buddhoti cintento’’tiādīsu (bu. vaṃ. 2.44) acchare, ‘‘abhikkamathāyasmanto, abhikkamathāyasmanto’’tiādīsu (dī. ni. 3.20; a. ni. 9.11) hāse, ‘‘kahaṃ ekaputtaka, kahaṃ ekaputtakā’’tiādīsu (ma. ni. 2.353; saṃ. ni. 2.63) soke, ‘‘aho sukhaṃ aho sukha’’ntiādīsu (udā. 20; dī. ni. 3.305; cūḷava. 332) pasāde. Ca-saddo avuttasamuccayattho. Tena garahāasammānādīnaṃ saṅgaho daṭṭhabbo. Tattha ‘‘pāpo pāpo’’tiādīsu garahāyaṃ. ‘‘Abhirūpaka abhirūpakā’’tiādīsu asammāne daṭṭhabbaṃ.

『盗贼』『狗吠』等表畏惧之声。『醒悟、打击』等表忿怒之声。『善哉、善哉』为赞叹。『去、快走』等催促之声。『来、快来』等激起好奇心之声。『佛陀』谛念念佛时之呼声。『多精进具寿者』欢笑之声。『何处单子儿』哀怨之声。『啊何其乐』赞叹之声。四种语音合成一体，于众集会上表演。由此可见厌恶、斥责、称赞等声音之集结。在此『恶语』声被标示为厌恶。『美语』等则在非礼讽中观察之。

Nayidaṃ āmeḍitavasena dvikkhattuṃ vuttaṃ, atha kho atthadvayavasenāti dassento ‘‘atha vā’’tiādimāha. Abhikkantanti vacanaṃ apekkhitvā napuṃsakaliṅgavasena vuttaṃ, taṃ pana bhagavato vacanaṃ dhammassa desanāti katvā tathā vuttaṃ. Atthamattadassanaṃ vā etaṃ, tasmā atthavasena liṅgavibhattivipariṇāmo veditabbo. Dutiyapadepi eseva nayo. Dosanāsanatoti rāgādikilesadosavidhamanato, guṇādhigamanatoti sīlādiguṇānaṃ sampāpanato. Ye guṇe desanā adhigameti, tesu padhānabhūtā dassetabbāti te padhānabhūte tāva dassetuṃ ‘‘saddhājananato paññājananato’’ti vuttaṃ. Saddhāpamukhā hi lokiyā guṇā, paññāpamukhā lokuttarā. Sīlādiatthasampattiyā sātthato, sabhāvaniruttisampattiyā sabyañjanato. Suviññeyyasaddapayogatāya uttānapadato, saṇhasukhumabhāvena dubbiññeyyatthatāya gambhīratthato. Siniddhamudumadhurasaddapayogatāya kaṇṇasukhato, vipulavisuddhapemanīyatthatāya hadayaṅgamato. Mānātimānavidhamanena anattukkaṃsanato, thambhasārambhamaddanena aparavambhanato. Hitādhippāyapavattiyā paresaṃ rāgapariḷāhādivūpasamanena ca karuṇāsītalato, kilesandhakāravidhamanena paññāvadātato. Karavīkarutamañjutāya āpātharamaṇīyato, pubbāparāviruddhasuvisuddhatthatāya vimaddakkhamato. Āpātharamaṇīyatāya eva suyyamānasukhato, vimaddakkhamatāya hitajjhāsayappavattitatāya ca vīmaṃsiyamānahitato. Evamādīhīti ādisaddena saṃsāracakkanivattanato, saddhammacakkappavattanato, micchāvādavidhamanato, sammāvādapatiṭṭhāpanato, akusalamūlasamuddharaṇato, kusalamūlasaṃropanato, apāyadvārapidhānato, saggamaggadvāravivaraṇato, pariyuṭṭhānavūpasamanato, anusayasamugghātanatoti evamādīnaṃ saṅgaho daṭṭhabbo.

若欲负怒愤恨先说二事，继之表述因缘皆为『或者』。而『过度喜爱』等词，对应非男色。此乃依世尊对此法义宣说所知，此义理自体显示性别不同而相反。第二句亦如是。所谓消除爱欲之罪障，是断除烦恼根本。所具品德即戒法等善行。说法者应展现信心与智慧，二者为置疑基本之根本品德。信为俗世德，智慧则超凡。戒等为道理所及，修行得成全辟除妄语之根本。言语端正清净，难以识悟的意难以通达。其声调和谐悦耳，达到心身舒畅之境。因决断心明确无误，具有稳定。破除傲慢，谦卑和蔼。致力于利益他人，悲悯冷静。可断烦恼、种植智慧。端庄、玲珑、娟秀，前后无违。恰当适度，生喜生乐。以道义反思，心思明净。依次言辞被授，断恶根，使正道转动，断除邪语，脚踏正见，建立正语之义理，开显极乐之门，涤除根本习气，此为梗概总汇。

Adhomukhaṭṭhapitanti kenaci adhomukhaṃ ṭhapitaṃ. Heṭṭhāmukhajātanti sabhāveneva heṭṭhāmukhajātaṃ. Ugghāṭeyyāti vivaṭaṃ kareyya. Hatthe gahetvāti ‘‘puratthābhimukho, uttarābhimukho vā gacchā’’tiādīni avatvā hatthe gahetvā ‘‘nissandehaṃ esa maggo, evaṃ gacchā’’ti vadeyya. Kāḷapakkhacātuddasīti kāḷapakkhe cātuddasī.

所谓『面向下方立』，指某物被置于向下位置。『由下面生出』，指显然正从众物下方生成。『揭开』，谓弄开使显露。『手握』，谓握持并言『面向东方或北方』等语言，回答时即手持之物并言『无疑此路乃正道，如此行之』。『黑夜第十四日』，即黑夜之第十四夜。

Nikujjitaṃ ādheyyassa anādhārabhūtaṃ bhājanaṃ ādhārabhāvāpādanavasena ukkujjeyya. Heṭṭhāmukhajātatāya saddhammavimukhaṃ, adhomukhaṭṭhapitatāya asaddhamme patitanti evaṃ padadvayaṃ yathārahaṃ yojetabbaṃ, na yathāsaṅkhyaṃ. Kāmaṃ kāmacchandādayopi paṭicchādakā, micchādiṭṭhi pana savisesaṃ paṭicchādikāti āha ‘‘micchādiṭṭhigahanapaṭicchanna’’nti. Tenāha bhagavā ‘‘micchādiṭṭhiparamāhaṃ, bhikkhave, vajjaṃ vadāmī’’ti (a. ni. 1.310). Sabbo apāyagāmimaggo kummaggo ‘‘kucchito maggo’’ti katvā. Sammādiṭṭhiādīnaṃ ujupaṭipakkhatāya micchādiṭṭhiādayo aṭṭha micchattadhammā micchāmaggo. Teneva hi tadubhayapaṭipakkhataṃ sandhāya ‘‘saggamokkhamaggaṃ ācikkhantenā’’ti vuttaṃ. Sappiādisannissayo padīpo na tathā ujjalo, yathā telasannissayoti telapajjotaggahaṇaṃ. Etehi pariyāyehīti etehi nikujjitukkujjanapaṭicchannavivaraṇādiupamopamitabbapakārehi, etehi vā yathāvuttehi soḷasārammaṇapariggahaasammohavihāradibbavihāravibhāvanapariyāyehi vijjāttayavibhāvanāpadesena attano sabbaññuguṇavibhāvanapariyāyehi ca. Tenāha ‘‘anekapariyāyena dhammo pakāsito’’ti.

应当抑制不应依止之所堕落的食物而起，如此依止之缘所激发也。因向下倾斜之生起而离正法，因向下倒落而堕不正法。此二境界应当恰当地结合，而非过度。欲及欲等贪爱也被遮蔽，唯有错误见被全然遮蔽，故称之为“被错误见深藏遮蔽”。世尊以此言：“比库们，我称错误见为至甚罪业”。一切堕落之路是不良道路，谓为“污秽之路”。从正见等相反而行者，总有八种错误之法，谓错误之路。基于此二边对立，说“当宣说天道解脱之路”。就像用布料为基而点灯，即使灯芯不纯，火光亦不会明亮。此处“以此为论”意指借诸如此类抑制、激发、遮蔽等现象作比喻，用十六种戒律障碍、离迷误悟、所知所行等诸因缘分析法，阐明自身全智功德层面。故言“佛法多方面彰显”。

Desanānumodanāvaṇṇanā niṭṭhitā. · 对开示随喜的解释完毕。

Pasannakāravaṇṇanā净信行为的解释

Pasannakāranti pasannehi kātabbaṃ sakkāraṃ. Saraṇanti paṭisaraṇaṃ. Tenāha ‘‘parāyaṇa’’nti. Parāyaṇabhāvo ca anatthanisedhanena atthasampaṭipādanena ca hotīti āha ‘‘aghassa tātā hitassa ca vidhātā’’ti. Aghassāti dukkhatoti vadanti, pāpatoti pana yuttaṃ. Nissakke cetaṃ sāmivacanaṃ. Ettha ca nāyaṃ gami-saddo nī-saddādayo viya dvikammako, tasmā yathā ‘‘ajaṃ gāmaṃ netī’’ti vuccati, evaṃ ‘‘gotamaṃ saraṇaṃ gacchāmī’’ti vattuṃ na sakkā, ‘‘saraṇanti gacchāmī’’ti pana vattabbaṃ. Iti-saddo cettha luttaniddiṭṭho, tassa cāyamattho – gamanañca tadadhippāyena bhajanaṃ, tathā jānanaṃ vāti dassento ‘‘iti iminā adhippāyenā’’tiādimāha . Tattha bhajāmītiādīsu purimassa purimassa pacchimaṃ pacchimaṃ atthavacanaṃ. Bhajanaṃ vā saraṇādhippāyena upasaṅkamanaṃ, sevanaṃ santikāvacaratā, payirupāsanaṃ vattapaṭivattakaraṇena upaṭṭhānanti evaṃ sabbathāpi anaññasaraṇataṃyeva dīpeti. ‘‘Gacchāmī’’ti padassa kathaṃ ‘‘bujjhāmī’’ti ayamattho labbhatīti āha ‘‘yesañhī’’tiādi.

“安详作业”者，指借安详之行当承受之恭敬。“依止”者，即依赖护持之意。故言“究竟依止”。究竟依止之境因无妨害及正确利益而成立，故称“为恶即为益之主宰”。“恶”意指苦，合于恶意即有恶的属相。此处“依止”为同义反复。这里“依止”与“去”、“去音”等不同，因此“不如说引领幼牛入村”的例子，亦不可言“我依止果德玛”，应言“我入依止”。此“入依止”之说被视为更确切，其义显现为“依此引领”，等同于先前所述义。如“承事”诸语前后均有释义。依止即从依止主旨而来，含摄侍奉、亲近、专一尊敬、顺从等，广泛说明依止意涵。这里“去”与“明觉”不同，故说“不仅仅”。

Adhigatamagge,sacchikatanirodheti padadvayenapi phalaṭṭhā eva dassitā, na maggaṭṭhāti te dassento ‘‘yathānusiṭṭhaṃ paṭipajjamāne cā’’ti āha. Nanu ca kalyāṇaputhujjanopi yathānusiṭṭhaṃ paṭipajjatīti vuccatīti? Kiñcāpi vuccati, nippariyāyena pana maggaṭṭhā eva tathā vattabbā, na itare niyāmokkamanābhāvato. Tathā hi te eva ‘‘apāyesu apatamāne dhāretī’’ti vuttā. Sammattaniyāmokkamanena hi apāyavinimuttisambhavo. Akkhāyatīti ettha iti-saddo ādiattho, pakārattho vā. Tena ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’ti suttapadaṃ (a. ni. 4.34; itivu. 90) saṅgaṇhāti, vitthāroti vā iminā. Ettha ca ariyamaggo niyyānikatāya, nibbānaṃ tassa tadatthasiddhihetutāyāti ubhayamevettha nippariyāyena dhammoti vutto. Nibbānañhi ārammaṇapaccayabhūtaṃ labhitvā ariyamaggassa tadatthasiddhi, ariyaphalānaṃ ‘‘yasmā tāya saddhāya avūpasantāyā’’tiādivacanato maggena samucchinnānaṃ kilesānaṃ paṭippassaddhipahānakiccatāya niyyānānuguṇatāya niyyānapariyosānatāya ca. Pariyattidhammassa pana niyyānadhammasamadhigamahetutāyāti iminā pariyāyena dhammabhāvo labbhati eva, svāyamattho pāṭhāruḷho evāti dassento ‘‘na kevala’’ntiādimāha.

论及得道与实证涅槃以来，虽为果位之得证，但非修习道之成就者。彼等显现为“依教奉行”“正如所行”，若论此是人间俗人亦当如是说。但严格言之，应仅限于正道行者，因不具他逸修习之要。正因如此，谓“于堕落境界修持亦能保持”。盖由悉当规范内制约，离恶道解脱之缘生。此处“已宣说者”为“此言”和“意义”等。由此归纳“诸法有聚合与非聚合”，故说“离欲意等教义说法”，为理书释义。此亦关乎圣道界证一切果位之缘由，揭示涅槃之证成。随缘缘灭是法界实相，故言“非唯独”，表明并非仅有一种相对成就之意。

Kāmarāgo bhavarāgoti evamādibhedo sabbopi rāgo virajjati pahīyati etenāti rāgavirāgoti maggo kathito. Ejāsaṅkhātāya taṇhāya antonijjhānalakkhaṇassa sokassa ca taduppattiyaṃ sabbaso parikkhīṇattā anejamasokanti phalaṃ kathitaṃ. Appaṭikūlanti avirodhadīpanato kenaci aviruddhaṃ, iṭṭhaṃ paṇītanti vā attho. Paguṇarūpena pavattitattā, pakaṭṭhaguṇavibhāvanato vā paguṇaṃ. Yathāha ‘‘vihiṃsasaññī paguṇaṃ na bhāsiṃ, dhammaṃ paṇītaṃ manujesu brahme’’ti. Sabbadhammakkhandhā kathitāti yojanā.

欲爱即为生死之爱，此等等类皆应断除，故称断除贪嗔等欲。欲之生灭即苦恼之因，因其本质是入灭之标志，带来哀伤等苦，即所谓“无余苦”。非不良者旨在说明某些无恶对立而合用，或佳好之理。谓品性不佳之义因其表现而有显明的善恶区分。如言“杀生所怀负之恶名不可言，法之所尊重于人及梵天间显著”。诸法总集如此论说。

Diṭṭhisīlasaṅghātenāti ‘‘yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharatī’’ti (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54) evaṃ vuttāya diṭṭhiyā, ‘‘yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni , tathārūpehi sīlehi sīlasāmaññagato viharatī’’ti (dī. ni. 3.324; ma. ni. 1.492; 3.54; a. ni. 6.12; pari. 274) evaṃ vuttānaṃ sīlānañca saṃhatabhāvena, diṭṭhisīlasāmaññenāti attho. Saṃhatoti ghaṭito. Ariyapuggalā hi yattha katthaci dūre ṭhitāpi attano guṇasāmaggiyā saṃhatā eva. Aṭṭha ca puggala dhammadasā teti te purisayugavasena cattāropi puggalavasena aṭṭheva ariyadhammassa paccakkhadassāvitāya dhammadasā. Tīṇi vatthūni saraṇanti gamanena tikkhattuṃ gamanena ca tīṇi saraṇagamanāni. Paṭivedesīti attano hadayagataṃ vācāya pavedesi.

所谓见戒结合者，为“众所行之圣见与圣戒结合成就，为正见之善行，得入彼果”。经中语：“圣人之见达彼彼岸，正如彼见，结戒行住于共处之地”。如此说者即此意。见戒共成即联合不破、无缺、非杂乱、具持之正戒，为修习具定之道。圣行者身处远方，然而以其德行和合，犹如合成一体。八者即为阿拉汉等四部比库八类，现身示现诸圣法。三事意谓依止、往返、归依等，离言语而心意达成。

Pasannakāravaṇṇanā niṭṭhitā. · 净信行为的解释完毕。

Saraṇagamanakathāvaṇṇanā归依说之阐释

Saraṇagamanassa visayapabhedaphalasaṃkilesabhedānaṃ viya kattu ca vibhāvanā tattha kosallāya hotīti ‘‘saraṇagamanesu kosallatthaṃsaraṇaṃ…pe… veditabbo’’ti vuttaṃ tena vinā saraṇagamanasseva asambhavato. Kasmā panettha vodānaṃ na gahitaṃ, nanu vodānavibhāvanāpi tattha kosallāvahāti? Saccametaṃ, taṃ pana saṃkilesaggahaṇeneva atthato dīpitaṃ hotīti na gahitaṃ. Yāni hi tesaṃ saṃkilesakāraṇāni aññāṇādīni, tesaṃ sabbena sabbaṃ anuppannānaṃ anuppādanena, uppannānañca pahānena vodānaṃ hotīti. Hiṃsatthassa sara-saddassa vasenetaṃ padaṃ daṭṭhabbanti ‘‘hiṃsatīti saraṇa’’nti vatvā taṃ pana hiṃsanaṃ kesaṃ, kathaṃ, kassa vāti codanaṃ sodhento ‘‘saraṇagatāna’’ntiādimāha. Tattha bhayanti vaṭṭabhayaṃ. Santāsanti cittutrāsaṃ. Teneva cetasikadukkhassa gahitattā dukkhanti idha kāyikaṃ dukkhaṃ. Duggatiparikilesanti duggatipariyāpannaṃ sabbaṃ dukkhaṃ. Tayidaṃ sabbaṃ parato phalakathāyaṃ āvi bhavissati. Etanti ‘‘saraṇa’’nti padaṃ.

说“依止入道之理，当分别其领域、所趣与染净等”，此见于说道“依止中因智慧得以明了”。若无智慧，则不得成依止之道。为何此处未记载识别智慧，然解析识别获益？真实状况乃此为染污根由合取之意揭示，且已明示其达成缘起。所谓染污起因乃无知等，彼等悉皆虽未生起，处于潜伏引发，或已生成而摈除而成识别。由此见“伤害之言”具力量，因称“伤害为依止”，意指其起因、方式与对象，需辩证解释。凡缘绕恐惧，导致心惊恐、心乱不安、身体苦恼，此皆苦之显现。由此谓为“堕落烦恼”，含全面苦者。此全体释义如后页说明。此谓之“依止”一词。

Evaṃ avisesato saraṇasaddassa atthaṃ dassetvā idāni visesato dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Hite pavattamānenāti ‘‘sampannasīlā, bhikkhave, viharathā’’tiādinā (ma. ni. 1.64, 69) atthe niyojanena. Ahitā ca nivattanenāti ‘‘pāṇātipātassa kho pāpako vipāko pāpakaṃ abhisamparāya’’ntiādinā ādīnavadassanādimukhena anatthato vinivattanena. Bhayaṃ hiṃsatīti hitāhitesu appavattipavattihetukaṃ byasanaṃ appavattikaraṇena vināseti . Bhavakantārā uttāraṇena maggasaṅkhāto dhammo, itaro assāsadānena sattānaṃ bhayaṃ hiṃsatīti yojanā. Kārānanti dānavasena pūjāvasena ca upanītānaṃ sakkārānaṃ. Vipulaphalapaṭilābhakaraṇena sattānaṃ bhayaṃ hiṃsati anuttaradakkhiṇeyyabhāvatoti adhippāyo. Imināpi pariyāyenāti imināpi vibhajitvā vuttena kāraṇena.

如是，在不特指某避难所名义义理时，当示现其意義。现在为使意義特明，故说“又当如是”等语。所谓“利益者，现行中”（即“在此法中住持端正品行，诸比库”之言），为正确对应。所谓“不利益者因退转”（如“杀生者之恶果乃坏恶”及其带来危险之见，因此为无利之转废）。恐惧和加害，是利益与不利益中阻止正行之邪恶，非因无原因之灭恶。安住于生死苦海渡者，因此经由八正道——正见、正思惟等，消除恐惧与加害。所谓“因缘”即以布施力量与礼敬之仪致敬有德，曰因缘。通过广博利益及善果所成，众生畏惧作恶，受极重报，敬奉不可贪婪，可用于引发善法胜出。以此因缘转缘说法者，也应因其因缘分别清楚。

‘‘Sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho’’ti evaṃ pavatto tattha ratanattaye pasādo tappasādo, tadeva ratanattayaṃ garu etassāti taggaru, tassa bhāvo taggarutā, tappasādo ca taggarutā ca tappasādataggarutā, tāhi. Vidhutadiṭṭhivicikicchāsammohaassaddhiyāditāya vihatakileso. ‘‘Tadeva ratanattayaṃ parāyaṇaṃ gati tāṇaṃ leṇa’’nti evaṃ ākārena pavattiyā tapparāyaṇatākārapavatto cittuppādo saraṇagamanaṃ ‘‘saraṇanti gacchati etenā’’ti. Taṃsamaṅgīti tena yathāvuttacittuppādena samannāgato. Evaṃ upetīti evaṃ bhajati sevati payirupāsati, evaṃ vā jānāti bujjhatīti evamattho veditabbo. Ettha ca pasādaggahaṇena lokiyasaraṇagamanamāha. Tañhi pasādappadhānaṃ, na ñāṇappadhānaṃ. Garutāgahaṇena lokuttaraṃ. Ariyā hi ratanattayaṃ guṇābhiññātāya pāsāṇacchattaṃ viya garuṃ katvā passanti, tasmā tappasādena vikkhambhanavasena vihatakileso taggarutāya samucchedavasenāti yojetabbaṃ. Tapparāyaṇatā panettha taggatikatāti tāya catubbidhampi vakkhamānaṃ saraṇagamanaṃ gahitanti daṭṭhabbaṃ. Avisesena vā pasādagarutā jotitāti pasādaggahaṇena aveccappasādassa itarassa ca gahaṇaṃ, tathā garutāgahaṇenāti ubhayenapi ubhayaṃ saraṇagamanaṃ yojetabbaṃ.

“正自觉者世尊，善说法，善行者僧团”此等讚辞高贵及其庄严，是诸宝贵之重尊，称之为庄严。庄严者岂但外象，且内脱妄见、疑惑、痴暗、缺乏信心等烦恼，故为庄严。谓此宝贵为究竟归止、归宿、救护与所依，如扶持般引导心住于佛法中，乃生于此归依故者称为归依。应知此称归依者，用以表示心所生起对归依的真诚恭敬。所谓上行即持敬礼重，非为了智慧修习，而是世俗层次的恭敬。庄严带领者是超越世俗的，圣者将诸宝贵视若山般庄重，故烦恼易于断除，即是庄严。所谓究竟庄严念住诸归依有四种面向，此中包含内护归依、对佛法僧等的敬重礼拜，合称为归依。

Maggakkhaṇe ijjhatīti yojanā. Nibbānārammaṇaṃ hutvāti etena atthato catusaccādhigamoyeva lokuttaraṃ saraṇagamananti dasseti. Tattha hi nibbānadhammo sacchikiriyābhisamayavasena, maggadhammo bhāvanābhisamayavasena paṭivijjhiyamānoyeva saraṇagamanattaṃ sādheti, buddhaguṇā pana sāvakagocarabhūtā pariññābhisamayavasena, tathā ariyasaṅghaguṇā. Tenāha ‘‘kiccato sakalepi ratanattaye ijjhatī’’ti, ijjhantañca saheva ijjhati, na lokiyaṃ viya paṭipāṭiyā asammohapaṭivedhena paṭividdhattāti adhippāyo. Ye pana vadanti ‘‘na saraṇagamanaṃ nibbānārammaṇaṃ hutvā pavattati, maggassa adhigatattā pana adhigatameva hoti ekaccānaṃ tevijjādīnaṃ lokiyavijjādayo viyā’’ti, tesaṃ lokiyameva saraṇagamanaṃ siyā, na lokuttaraṃ, tañca ayuttaṃ duvidhassapi icchitabbattā. Tanti lokiyasaraṇagamanaṃ. Saddhāpaṭilābho ‘‘sammāsambuddho bhagavā’’tiādinā. Saddhāmūlikāti yathāvuttasaddhāpubbaṅgamā sammādiṭṭhi buddhasubuddhataṃ dhammasudhammataṃ saṅghasuppaṭipatiñca lokiyāvabodhavaseneva sammā ñāyena dassanato. ‘‘Saddhāmūlikā sammādiṭṭhī’’ti etena saddhūpanissayā yathāvuttalakkhaṇā paññā lokiyasaraṇagamananti dasseti. Tenāha ‘‘diṭṭhijukammanti vuccatī’’ti ‘‘diṭṭhi eva attano paccayehi ujuṃ karīyatī’’ti katvā. Diṭṭhi vā ujuṃ karīyati etenāti diṭṭhijukammaṃ, tathā pavatto cittuppādo . Evañca katvā ‘‘tapparāyaṇatākārapavatto cittuppādo’’ti idañca vacanaṃ samatthitaṃ hoti. Saddhāpubbaṅgamasammādiṭṭhiggahaṇaṃ pana cittuppādassa tappadhānatāyāti daṭṭhabbaṃ. ‘‘Saddhāpaṭilābho’’ti iminā mātādīhi ussāhitadārakādīnaṃ viya ñāṇavippayuttasaraṇagamanaṃ dasseti, ‘‘sammādiṭṭhī’’ti iminā ñāṇasampayuttasaraṇagamanaṃ.

称念“正觉世尊，善说法，善行僧”是为产生坚定信心。证入涅槃之法，是超越世俗的归依。此归依乃经由佛之法证，法的滞持与修习，以及菩萨智慧的实证而得，圣僧俱具此功德故也。故曰“诸宝贵中均应虔诚”，此虔诚即与归依相应，不是世俗行为，以断迷惑之觉悟而行。有人说“涅槃归依无所起，此为世俗之学问”，则为异说，非超越诸宝贵的归依。信心的获得，应如所说初发正见，成就佛法所依，正见为法的基础。因信先发，与智慧生起，故归依成就，此是归依应有之理。

Tayidaṃ lokiyaṃ saraṇagamanaṃ. Attā sanniyyātīyati appīyati pariccajīyati etenāti attasanniyyātanaṃ, yathāvuttaṃ diṭṭhijukammaṃ. Taṃ ratanattayaṃ parāyaṇaṃ paṭisaraṇaṃ etassāti tapparāyaṇo, puggalo, cittuppādo vā, tassa bhāvo tapparāyaṇatā, yathāvuttadiṭṭhijukammameva. Saraṇanti adhippāyena sissabhāvaṃ antevāsikabhāvaṃ upagacchati etenāti sissabhāvūpagamanaṃ. Saraṇagamanādhippāyeneva paṇipatati etenāti paṇipāto. Sabbattha yathāvuttadiṭṭhijukammavaseneva attho veditabbo. Attapariccajananti saṃsāradukkhanittharaṇatthaṃ attano attabhāvassa pariccajanaṃ. Esa nayo sesesupi. Buddhādīnaṃyevāti avadhāraṇaṃ itaresupi saraṇagamanavisesesu yathārahaṃ vattabbaṃ. Evañhi tadaññanivattanaṃ kataṃ hoti.

此乃世俗的归依。所谓“自我束缚、悲伤及遗弃”，乃对自我束缚的知见错误。此归依者可谓为依止于诸宝贵以得到保护的明智之归依。所谓归依乃依止于师长，与师长结契约而发誓效忠之意。因归依失敬即是自我伤害，所以归依作为发愿之所起。所说归依包含对自己之正见错误即所谓“自我束缚”，此即归依的内涵。以此许诺作用即如学徒效忠于师傅的行为，是归依清楚且严谨的表现。此义尚未尽，观诸佛法弟子诸归依之特殊用法，理应依此行。如此推论，则不违义趣。

Evaṃ attasanniyātanādīni ekena pakārena dassetvā idāni aparehipi pakārehi dassetuṃ ‘‘apicā’’tiādi āraddhaṃ. Tena pariyāyantarehipi attasanniyyātanādi katameva hoti atthassa abhinnattāti dasseti. Āḷavakādīnanti ādi-saddena sātāgirihemavatādīnaṃ saṅgaho daṭṭhabbo. Nanu cete āḷavakādayo maggeneva āgatasaraṇagamanā, kathaṃ tesaṃ tapparāyaṇatāsaraṇagamanaṃ vuttanti? Maggenāgatasaraṇagamanehipi ‘‘so ahaṃ vicarissāmi gāmā gāma’’ntiādinā (saṃ. ni. 1.246) tehi tapparāyaṇatākārassa paveditattā tathā vuttaṃ.

已以上述自我束缚等诸点以一方式示现，现又欲别法说明，故启言“又有”，意欲示另解。于此归依，举例含盖乃至如阿拉维及阇旃孤陀山等处悉集合。难道这些阿拉维等人是由正道归依进至此，何以称其为具依止之归依？如释迦母论中授示，“我将游历乡里”等行，则因以正道为依止，故云具归依之意。

Ñāti…pe… vasenāti ettha ñātivasena bhayavasena ācariyavasena dakkhiṇeyyavasenāti paccekaṃ ‘‘vasenā’’ti padaṃ yojetabbaṃ. Tattha ñātivasenāti ñātibhāvavasena. Evaṃ sesesupi. Dakkhiṇeyyapaṇipātenāti dakkhiṇeyyatāhetukena paṇipātena. Itarehīti ñātibhāvādivasappavattehi tīhi paṇipātehi. Itarehītiādinā saṅkhepato vuttamatthaṃ vitthārato dassetuṃ ‘‘tasmā’’tiādi vuttaṃ. Vandatīti paṇipātassa lakkhaṇavacanaṃ. Evarūpanti diṭṭhadhammikaṃ sandhāya vadati. Samparāyikañhi niyyānikaṃ vā anusāsanaṃ paccāsīsanto dakkhiṇeyyapaṇipātameva karotīti adhippāyo. Saraṇagamanappabhedoti saraṇagamanavibhāgo.

“亲属”等者，以亲属之情敬重而生恐怖，以老师尊敬与供养以布施所生之敬意称之。此处“以亲情敬重”是指爱情依恋之敬，而“供养”则依据其原因而作之供养。其余而言，为依亲情等三种供养合称。诸余略述以“所以然”之义详说，于此因故因缘诸相称述。所谓敬礼，是指供养之标记名称。此语专论视为因施与敬礼法，世俗的学礼。只要遵从前师、僧团及佛之教导，且依世俗认知而非超世间所行，视为恭敬。所谓分类差别，依其区别分两类归依。

Ariyamaggoyeva lokuttarasaraṇagamananti āha ‘‘cattāri sāmaññaphalāni vipākaphala’’nti. Sabbadukkhakkhayoti sakalassa vaṭṭadukkhassa anuppādanirodho. Etanti ‘‘cattāri ariyasaccāni, sammappaññāya passatī’’ti (dha. pa. 190) evaṃ vuttaṃ ariyasaccadassanaṃ.

聖道正行，同样是通向出世解脱的依止，故称为“四色沙门果报的果报”。所谓“诸苦尽灭”，即是对一切轮回之苦的斷除与不再生起，就是断尽诸苦。这里说“四圣谛”，是以正智观察所得的觉知（见），如《法句经·第190偈》所说，这就是对圣谛的揭示。

Niccato anupagamanādivasenāti niccanti aggahaṇādivasena. Aṭṭhānanti hetupaṭikkhepo. Anavakāsoti paccayapaṭikkhepo. Ubhayenapi kāraṇameva paṭikkhipati. Yanti yena kāraṇena. Diṭṭhisampannoti maggadiṭṭhiyā sampanno sotāpanno. Kañci saṅkhāranti catubhūmakesu saṅkhatasaṅkhāresu ekasaṅkhārampi. Niccato upagaccheyyāti ‘‘nicco’’ti gaṇheyya. Sukhato upagaccheyyāti ‘‘ekantasukhī attā hoti arogo paraṃ maraṇā’’ti (dī. ni. 1.76) evaṃ attadiṭṭhivasena sukhato gāhaṃ sandhāyetaṃ vuttaṃ. Diṭṭhivippayuttacittena pana ariyasāvako pariḷāhavūpasamanatthaṃ mattahatthiparittāsito viya cokkhabrāhmaṇo ukkārabhūmiṃ kañci saṅkhāraṃ sukhato upagacchati. Attavāre kasiṇādipaññattisaṅgahaṇatthaṃ ‘‘saṅkhāra’’nti avatvā ‘‘kañci dhamma’’nti vuttaṃ. Imesupi vāresu catubhūmakavaseneva paricchedo veditabbo tebhūmakavaseneva vā. Yaṃ yañhi puthujjano gāhavasena gaṇhāti, tato tato ariyasāvako gāhaṃ viniveṭheti. Mātarantiādīsu janikā mātā, janako pitā, manussabhūto khīṇāsavo arahāti adhippeto. Kiṃ pana ariyasāvako aññaṃ jīvitā voropeyyāti? Etampi aṭṭhānaṃ, puthujjanabhāvassa pana mahāsāvajjabhāvadassanatthaṃ ariyasāvakassa phaladīpanatthañcevaṃ vuttaṃ. Duṭṭhacitto vadhakacittena paduṭṭhacitto. Lohitaṃ uppādeyyāti jīvamānakasarīre khuddakamakkhikāya pivanamattampi lohitaṃ uppādeyya. Saṅghaṃ bhindeyyāti samānasaṃvāsakaṃ samānasīmāyaṃ ṭhitaṃ saṅghaṃ ‘kammena uddesena voharanto anussāvanena salākaggāhenā’’ti (pari. 458) evaṃ vuttehi pañcahi kāraṇehi bhindeyya . Aññaṃ satthāranti aññaṃ titthakaraṃ ‘‘ayaṃ me satthā’’ti evaṃ gaṇheyyāti netaṃ ṭhānaṃ vijjatīti attho.

“恒常不再生起病因”等，是指恒常性、断除的本质。八支是因缘的断除。不失时机是对缘的断除。两者都对缘进行断除。所谓“依凭因缘而去”。有正见者，谓已具足正见的圣弟子，是初果圣者。“某种行”，指四种根本造作中的一造作，即所谓造作之一。恒常地应当接近“一定”。“安乐地接近”，即“全然快乐，身心健康，远离死患”（《长部·尼1.76》），以此正见具足的心态，安乐而依教法而住。与此相反，内心与见解相违的圣弟子，为了灭除烦恼，犹如受惩罚般恭敬对治某种行。如同占卜婆罗门般，在某地佑护着某种行。于内心分别及以所修禅定等智慧集故，谓此“造作”是一定的法门。于四种根本境界中，应如是划分。凡愚凡夫紧紧持有之法，各处此等圣弟子以教法住，叫做止息不净和愚痴。“生母等”，即生母是母亲，父亲是父亲，具人身，是断除烦恼的阿拉汉，称为主宰。何以圣弟子不应夺取他命？此为极端教义，也是凸显愚夫与圣弟子心性的不同。恶心杀害的心，谓有心自害故。血因饮少蚊屎，血才生起。破坏僧团，谓破坏正法修行者共住之场所，因“以业为目的，依记号杖作令”。以此五种缘由足断其僧团。所谓“他师”，即他宗他教师，应断绝联系，“这是我的教师”，以此为见，不留余地。

Na te gamissanti apāyabhūminti te buddhaṃ saraṇaṃ gatā tannimittaṃ apāyabhūmiṃ na gamissanti, devakāyaṃ pana paripūressantīti attho.

“他们不会往生地狱”，意即他们虽依止佛陀，没有因缘去地狱的意缘。但众天人因果报之故，会获得充足天福，因此万不可言他们必定堕落恶道。

Dasahiṭhānehīti dasahi kāraṇehi. Adhiggaṇhantīti adhibhavanti. Velāmasuttādivasenāpīti ettha ‘‘caturāsītisahassasaṅkhānaṃ suvaṇṇapātirūpiyapātikaṃsapātīnaṃ yathākkamaṃ rūpiyasuvaṇṇahiraññapūrānaṃ karīsassa catutthabhāvappamāṇānaṃ sabbālaṅkārapaṭimaṇḍitānaṃ caturāsītiyā hatthisahassānaṃ caturāsītiyā assasahassānaṃ caturāsītiyā rathasahassānaṃ caturāsītiyā dhenusahassānaṃ caturāsītiyā kaññāsahassānaṃ caturāsītiyā pallaṅkasahassānaṃ caturāsītiyā vatthakoṭisahassānaṃ aparimāṇassa ca khajjabhojjādibhedassa āhārassa pariccajanavasena sattamāsādhikāni satta saṃvaccharāni nirantaraṃ pavattavelāmamahādānato ekassa sotāpannassa dinnadānaṃ mahapphalataraṃ, tato sataṃ sotāpannānaṃ dinnadānato ekassa sakadāgāmissa, tato ekassa anāgāmissa, tato ekassa arahato, tato ekassa paccekabuddhassa, tato sammāsambuddhassa, tato buddhappamukhassa saṅghassa dinnadānaṃ mahapphalataraṃ, tato cātuddisaṃ saṅghaṃ uddissa vihārakaraṇaṃ, tato saraṇagamanaṃ mahapphalatara’’nti imamatthaṃ dīpentassa velāmasuttassa (a. ni. 9.20) vasena. Vuttañhetaṃ ‘‘yaṃ gahapati, velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ, yo ekaṃ diṭṭhisampannaṃ bhojeyya, idaṃ tato mahapphalatara’’ntiādi (a. ni. 9.20). Velāmasuttādīti ādi-saddena aggappasādasuttādīnaṃ (a. ni. 4.34; itivu. 90) saṅgaho daṭṭhabbo.

“十缘支”，指十种缘由。谓“夺取”，意为主宰、支配。此处以《时经》等为依据：“四十八万计的金银宝物为装饰，像帝王的财富那样，金银宝物和珍宝曼陀罗饰满，有六十万象、六万马、四千战车、四千乳牛、四千少女、四千床、九千万物资食粮，持续七个月，每年七次如常供养。此乃某一初果的善行所致果报。进而百位初果，百位二果，百位阿那含，百位阿拉汉，百位辟支佛，百位正觉，百位佛所引导的僧团，四方僧团常有供养，此供养功德最为广大。依此《长部·尼9.20》所说。又以经文中“若某施主、婆罗门奉献福德行善，得一位正见者食，所获果报更胜于此”等为证，故名“时经”。以上诸语均合辑于诸经，名『时经』等，可称作经典总集。”

Aññāṇaṃ vatthuttayassa guṇānaṃ ajānanaṃ tattha sammoho, ‘‘buddho nu kho, na nu kho buddho’’tiādinā vicikicchā saṃsayo,micchāñāṇaṃ tassa guṇānaṃ aguṇabhāvaparikappanena viparītaggāho. Ādi-saddena anādarāgāravādīnaṃ saṅgaho. Na mahājutikanti na ujjalaṃ, aparisuddhaṃ apariyodātanti attho. Na mahāvipphāranti anuḷāraṃ. Sāvajjoti diṭṭhitaṇhādivasena sadoso. Lokiyaṃ saraṇagamanaṃ sikkhāsamādānaṃ viya aggahitakālaparicchedaṃ jīvitapariyantameva hoti, tasmā tassa khandhabhedena bhedoti āha ‘‘anavajjo kālakiriyāyā’’ti. Soti anavajjo saraṇagamanabhedo. Satipi anavajjatte iṭṭhaphalopi na hotīti āha ‘‘aphalo’’ti.

不认识色界中诸法之性质，所以迷惑，引起“佛是否存在”等疑惑，谓之“愚痴”、“怀疑、疑惑”。错误的知识，谓由对正法之无知产生的错误推想，是相反的叛逆。此为轻慢沙利子等诸比库的集合说。谓其“不光明”，意为不洁净、不纯净、缺少明朗之意，非大明、非光辉。“烦恼”，因执著见爱等染烦恼而生起。世俗对出家众的皈依，仅是功夫习学而已，且有限定时间所为，故曰“非真实的受皈依之处”，又称为“非过失因缘”，即不配成正果的业缘。又言“不果报”，指无正果，有此故而言。

Saraṇagamanakathāvaṇṇanā niṭṭhitā. · 归依说之阐释已毕。

Upāsakavidhikathāvaṇṇanā近事男规定说之阐释

Koupāsakoti sarūpapucchā, tasmā kiṃlakkhaṇo upāsakoti vuttaṃ hoti. Kasmāti hetupucchā. Tena kena pavattinimittena upāsakasaddo tasmiṃ puggale niruḷhoti dasseti. Kimassa sīlanti kīdisaṃ assa upāsakassa sīlaṃ, kittakena sīlenāyaṃ sīlasampanno nāma hotīti attho. Ko ājīvoti ko assa sammāājīvo, so pana micchājīvassa parivajjanena hotīti sopi vibhajīyatīti. Kā vipattīti kā assa sīlassa, ājīvassa vā vipatti. Anantarassa hi vidhi vā paṭisedho vā. Kā sampattīti etthāpi eseva nayo.

“居士”，意为凡俗男子，此问其特征。因何故而得名“居士”？答曰：依其发起之因缘，名称“居士”，谓以行为善净之行称为居士。问其戒德，为何为居士？就是说其戒德足足，名为清净戒行。谁是业？谁是其正确的生计者？谓正业者不是邪业者。论到今时，所患病因和戒业无间断，故不能称邪不正，称为一切胜利之法门。

Yo kocīti khattiyādīsu yo koci. Tena saraṇagamanamevettha kāraṇaṃ, na jātiādivisesoti dasseti. Upāsanatoti teneva saraṇagamanena tattha ca sakkaccakāritāya ādaragāravabahumānādiyogena payirupāsanato. Veramaṇiyoti veraṃ vuccati pāṇātipātādidussīlyaṃ, tassa maṇanato hananato vināsanato veramaṇiyo, pañca viratiyo viratippadhānattā tassa sīlassa. Tenevāha tattha tattha ‘‘paṭivirato hotī’’ti.

所谓「谁是」，指的是属于贵族及其他各类人等中的任何一人。以此为皈依归依的缘故，这里不会显示出生等特殊身份的区别。所谓「供养」，就是以皈依为根基，结合适当的事奉行为，诸如尊敬、敬重、恭敬等多种礼敬加以奉行。所谓「持戒」，即禁止，是指制止伤害生命等恶行，从思惟诫命、实行诫命到灭除恶法而使其成为禁止行为；此中五种戒禁，即五戒的主要内容。正因如此，文中才说「此处皆为戒禁」的意思。

Micchāvaṇijjāti na sammāvaṇijjā ayuttavaṇijjā asāruppavaṇijjā. Pahāyāti akaraṇeneva pajahitvā. Dhammenāti dhammato anapetena. Tena aññampi adhammikaṃ jīvikaṃ paṭikkhipati. Samenāti avisamena. Tena kāyavisamādiduccaritaṃ vajjetvā kāyasamādinā sucaritena jīvanaṃ dasseti. Satthavaṇijjāti āvudhabhaṇḍaṃ katvā vā kāretvā vā yathākataṃ vā paṭilabhitvā tassa vikkayo. Satthavaṇijjāti manussavikkayo . Maṃsavaṇijjāti sūnakārādayo viya migasūkarādike posetvā maṃsaṃ sampādetvā vikkayo. Majjavaṇijjāti yaṃ kiñci majjaṃ yojetvā tassa vikkayo. Visavaṇijjāti visaṃ yojetvā, visaṃ gahetvā vā tassa vikkayo. Tattha satthavaṇijjā paroparodhanimittatāya akaraṇīyā vuttā, sattavaṇijjā abhujissabhāvakaraṇato, maṃsavisavaṇijjā vadhahetuto, majjavaṇijjā pamādaṭṭhānato.

所谓「邪业交易」，并非正业交易、非正确交易，而是不可取、无益、不合规矩的交易。所谓「舍弃」，就是通过不作该业而弃绝它。所谓「守法」，指不违犯法义，依法行事。以此，甚至连其他不合法的生活方式也被拒绝排斥。所谓「同在」，是指没有疑虑忧虑。由此，拒弃身恶行为及其他恶法，以身定虑来维持良善行为，展现出正当生活。所谓「持器交易」，是指获得或制造器械等物资，或据已有器具而生之增益，为世间的利业。所谓「世间利业」，是指人世间的利益。所谓「肉交易」，如猎犬猎猪等捕肉、积聚肉类即是。所谓「血交易」，是指以任何鲜血为业所得。所谓「毒交易」，是指以制毒或取毒为利业。此中持器销售因祸害他人被视为不可作法，众生肉交易则因导致杀生，血交易则为杀害的罪源，毒交易则基于疏忽不谨慎而为。

Tassevāti pañcaveramaṇilakkhaṇassa sīlassa ceva pañcamicchāvaṇijjālakkhaṇassa ājīvassa ca. Vipattīti bhedo pakopo ca. Yāyāti yāya paṭipattiyā. Caṇḍāloti upāsakacaṇḍālo. Malanti upāsakamalaṃ. Patikiṭṭhoti upāsakanihīno. Buddhādīsu kammakammaphalesu ca saddhāvipariyāyo assaddhiyaṃ micchādhimokkho. Yathāvuttena assaddhiyena samannāgato assaddho. Yathāvutta sīlavipatti ājīvavipattivasena dussīlo. ‘‘Iminā diṭṭhādinā idaṃ nāma maṅgalaṃ bhavissatī’’ti evaṃ bālajanaparikappitakotūhalasaṅkhātena diṭṭhasutamutamaṅgalena samannāgato kotūhalamaṅgaliko. Maṅgalaṃ paccetīti diṭṭhamaṅgalādibhedaṃ maṅgalameva pattiyāyati. No kammanti kammassakataṃ no pattiyāyati. Ito bahiddhāti ito sabbaññubuddhasāsanato bahiddhā bāhirakasamaye. Dakkhiṇeyyaṃ pariyesatīti duppaṭipannaṃ dakkhiṇārahasaññī gavesati. Pubbakāraṃ karotīti dānamānanādikaṃ kusalakiriyaṃ paṭhamaṃ karoti. Ettha ca dakkhiṇeyyapariyesanapubbakāre ekaṃ katvā pañca dhammā veditabbā.

关于此处，五戒持戒与五邪业标志的戒律与生活并列说明。所谓「灾难」，是指毁坏、动摇之义。所谓「行进」，是依据行为的行轨。所谓「贱民」，指供养者中的贱民。所谓「污秽」，指供养者中的污秽者。所谓「无德」，指供养者中品性不佳者。关于佛及诸圣果的业与果逆转，指失信于佛所说，称为不信恶誓。靠着此不信恶誓所具，便成为无信之人。由此，还显现出品德败坏与生活败坏的不善。于是文中说「以此见地道等成为所谓吉祥」，是对愚人凡夫起的诱惑，凑成错误而见为吉祥。后又说因见地所生的吉祥的不同种类，均归于吉祥，只要是吉祥便是吉祥；非因业，更非因所受。此处“此内外”，即指此处乃全由觉者教法以外、不合正法的外境。所谓「南方可求」，是指寻求难入之南方秘密。所谓「先作」，是指以布施、敬礼等善行首先开始。在此寻求南方先作中，应知五种法。

Vipattiyaṃ vuttavipariyāyena sampatti ñātabbā. Ayaṃ pana viseso – catunnampi parisānaṃ ratijananaṭṭhena upāsakova ratanaṃ upāsakaratanaṃ. Guṇasobhākittisaddasugandhatāhi upāsakova padumaṃ upāsakapadumaṃ. Tathā upāsakapuṇḍarīko.

应知因逆转失败而成就的果报。这里特别的是，因四众会众的爱乐共聚所生的信徒之宝，犹如莲花般具备品质、光泽、名声、芳香，恰如信徒之宝的莲花般美好。由是称为信徒之宝。

Ādimhīti ādiatthe. Koṭiyanti pariyantakoṭiyaṃ. Vihāraggenāti ovarakakoṭṭhāsena, ‘‘imasmiṃ gabbhe vasantānaṃ idaṃ nāma panasaphalaṃ pāpuṇātī’’tiādinā taṃtaṃvasanaṭṭhānakoṭṭhāsenāti attho. Ajjatanti ajjaicceva attho.

所谓「初始」，即指初期之义。所谓「边缘」，是指界限之极点。所谓「僧院厅」，是指围墙围成的屋舍处所，因孕育中的胎儿栖居其中而称为「果实刚成熟的地所」等。所谓「今日」，就是指当前、当下的意义。

Pāṇehiupetanti iminā tassa saraṇagamanassa āpāṇakoṭikataṃ dassento ‘‘yāva me jīvitaṃ pavattatī’’tiādinā vatvā puna jīvitena taṃ vatthuttayaṃ paṭipūjento ‘‘saraṇagamanaṃ rakkhāmī’’ti uppannaṃ tassa brāhmaṇassa adhippāyaṃ vibhāvento ‘‘ahañhī’’tiādimāha. Pāṇehi upetanti hi yāva me pāṇā dharanti, tāva saraṇaṃ upetaṃ, upento ca na vācāmattena, na ekavāraṃ cittuppādanamattena, atha kho pāṇe pariccajitvāpi yāvajīvaṃ upetanti evamettha attho veditabboti.

所谓「以生命护持」，是通过此归依而呈现一种誓言式的保证，谓曰「只要我生命存在」，表明终生遵守之意。复以生命恭敬供养，表明承担起保护归依的责任。这里的誓言「我护持此皈依」展开讲明为，用生命把握、持守皈依之意。所谓「以生命持护」，是指以手中生命把持皈依，此举根本无违，不是口头应允，非一时起心。即便放弃手中的生命，也会以生命始终守护此皈依，故应如此理解。

Upāsakavidhikathāvaṇṇanā niṭṭhitā. · 近事男规定说之阐释已毕。

Bhayabheravasuttavaṇṇanāya līnatthappakāsanā samattā. · 怖骇经注释中隐含义之阐明已完成。

5. Anaṅgaṇasuttavaṇṇanā5. 无秽经之阐释

§57

57.Āyasmāsāriputtoti ettha iti-saddo ādiattho, evamādikanti attho. Tena ‘‘bhikkhū āmantesī’’tiādikaṃ sabbaṃ suttaṃ saṅgaṇhāti. Tenāha ‘‘anaṅgaṇasutta’’nti. Tassa ko nikkhepo? Attajjhāsayo. Parehi anajjhiṭṭhoyeva hi mahāthero imaṃ desanaṃ ārabhi. Keci panāhu ‘‘ekacce bhikkhū saṃkiliṭṭhacitte disvā tesaṃ cittasaṃkilesappahānāya ceva ekaccānaṃ āyatiṃ anuppādanāya ca ayaṃ desanā āraddhā’’ti. Evaṃ sabbasuttesūti yathā ettha anaṅgaṇasutte, evaṃ ito paresūti sabbesupi suttesu anuttānaapubbapadavaṇṇanā eva karīyati. Tenāha ‘‘tasmā’’tiādi. Gaṇanaparicchedoti gaṇanena paricchindanaṃ. Idañhi apparajakkhamahārajakkhatāvasena duvidhe satte paccekaṃ atthaññutānatthaññutāvasena dvidhā katvā ‘‘cattāro’’ti anavasesapariyādānaṃ. Vajjīputtakādayo viya puggalavādīti na gahetabbaṃ lokasamaññānusārena atthaṃ paṭivijjhituṃ samatthānaṃ vasena desanāya āraddhattā, ayañca desanānayo satthu nissāya evāti dassento ‘‘ayañhī’’tiādimāha.

57.关于“具寿沙利子”的说法，这里的“此处”一词为其词义起首，“如此起首”等为词义。由此包含“比库们宣说”的诸种法义，因此称为“无遗漏经”。对此经文究竟有何主旨？是指自我之智慧理解。其他长老尚未明了，在他们那里此教法方才开示。又有人说：“某些比库见其心意染污，故为了断除心垢、不生后续烦恼，发起此种教诲。”由此可见，如无遗漏经那样，在所有经典中凡此类段落皆作此等自上而下的详释。故此有言“所以然者”等。所谓数目章节即以数量为界分，因未见有恐怖大患，因二种众生此别区别而分作两，合计为“四”，如“迦尸子”等众说者所言，人说或论不应凭世间共识解义，乃凭能释法因缘而起讲法，此解说即依佛陀为依止，称谓“正是此处”等。

Sammutiparamatthadesanākathāvaṇṇanā世俗与胜义说示之论释

Tattha (a. ni. ṭī. 1.1.170) sammutiyā desanā sammutidesanā, paramatthassa desanā paramatthadesanā. Tatthāti sammutiparamatthadesanāsu, na sammutiparamatthesu. Tenāha ‘‘evarūpā sammutidesanā, evarūpā paramatthadesanā’’ti. Tatridaṃ sammutiparamatthānaṃ lakkhaṇaṃ – yasmiṃ bhinne, buddhiyā avayavavinibbhoge vā kate na taṃsamaññā, sā ghaṭapaṭādippabhedā sammuti, tabbipariyāyato paramattho. Na hi kakkhaḷaphusanādisabhāve ayaṃ nayo labbhati, tattha rūpādidhammaṃ samūhasantānavasena pavattamānaṃ upādāya puggalavohāroti āha ‘‘puggaloti sammutidesanā’’ti. Sesapadesupi eseva nayo. Uppādavayavanto sabhāvadhammā na niccāti āha ‘‘aniccanti paramatthadesanā’’ti. Esa nayo sesapadesupi. Nanu khandhadesanāpi sammutidesanāva. Khandhaṭṭho hi rāsaṭṭho, koṭṭhāsaṭṭho vāti? Saccametaṃ, ayaṃ pana khandhasamaññā phassādīsu tajjāpaññatti viya paramatthasannissayā tassa āsannatarā, puggalasamaññādayo viya na dūreti paramatthasaṅgahatā vuttā, khandhasīsena vā tadupādānā sabhāvadhammā eva gahitā. Nanu ca sabhāvadhammā sabbepi sammutimukheneva desanaṃ ārohanti, na samukhenāti sabbāpi desanā sammutidesanāva siyāti? Nayidamevaṃ desetabbadhammavibhāgena desanāvibhāgassa adhippetattā, na ca saddo kenaci pavattinimittena vinā atthaṃ pakāsetīti.

在此处（阿含尼师注一卷一章一七零）称为共识开示、共识义理开示、终极义理开示。所谓“此处”者，仅指共识开示与终极开示，非共识终极。由此言“如是类型的共识开示，如是类型的终极开示”。述三种共识终极的特征：一切存在若分离，因心意和内在构成部分不和合即成不共识，即如瓦片碎裂不和合称为共识，真理之定义即终极意义。此理因其不粗俗、不邪妄不生，绝非妄执。那里，将形色等法视为集体资产流通，故名为“共识开示的人”。其余句子同理。具有生灭因缘的自然法则不是常恒，因此称为“终极开示”。此义亦同于余处。难道诸蕴开示亦为共识开示？蕴是聚合，是合并，何谓合？确实，此乃诸蕴共识，因缘不住缘生即为终极依止，非个人执著而得，故非远离终极，而蕴因缘所生自然法则实为终极法。然诸法原则皆从共识开示呈现，而非整体同一，故非诸经皆为终极开示。此理证为教法之分类依次序，语言生起必有缘由，非无由呈现义理。

Sammutivasena desanaṃ sutvāti ‘‘idhekacco puggalo attantapo hoti attaparitāpānuyogamanuyutto’’tiādinā (ma. ni. 2.413; pu. pa. 10.25 mātikā) sammutimukhena pavattitaṃ desanaṃ sutamayañāṇuppādanavasena sutvā. Atthaṃ paṭivijjhitvāti tadanusārena catusaccasaṅkhātaṃ atthaṃ saha vipassanāya maggena paṭivijjhitvā. Mohaṃ pahāyāti tadekaṭṭhehi kilesehi saddhiṃ anavasesaṃ mohaṃ pajahitvā. Visesanti nibbānasaṅkhātaṃ arahattasaṅkhātañca visesaṃ. Tesanti tādisānaṃ vineyyānaṃ. Paramatthavasenāti ‘‘pañcimāni, bhikkhave, indriyānī’’tiādinā (saṃ. ni. 5.472-474) paramatthadhammavasena. Sesaṃ anantaranaye vuttasadisameva. Tatthāti tassaṃ sammutivasena paramatthavasena ca desanāyaṃ. Desabhāsākusaloti nānādesabhāsāsu kusalo. Tiṇṇaṃ vedānanti nidassanamattaṃ, tiṇṇaṃ vedānaṃ sippaganthānampīti adhippāyo sippuggahaṇañhi parato vakkhati. Sippāni vā vedantogadhe katvā ‘‘tiṇṇaṃ vedāna’’nti vuttaṃ. Kathetabbabhāvena ṭhitāni, na katthaci sannihitabhāvenāti vedānampi kathetabbabhāveneva avaṭṭhānaṃ dīpento ‘‘guyhā tayī nihitā gayhatī’’ti micchāvādaṃ paṭikkhipati. Nānāvidhā desabhāsā etesanti nānādesabhāsā.

所谓依共识领悟教诲，意指“此处某众生极苦痛难，包含极大哀愁悲叹”等文字（如中部二分经注卷二四一及《初转法轮经论》第十品）乃由共识视角传播开示的教诲。所谓理解真义，意指依次遵循四圣谛所揭示之意义并伴随内观之道理予以领悟。所谓断除愚痴，指个别烦恼类的愚痴被根本断除。特殊指涅槃阿拉汉等特殊断法。谓此乃应舍恶习。所谓究竟义理者，如佛陀言“第五根，诸比库诸根”等真理本质。后续所述，字面意思与后文相同。所谓教法善巧，乃指各种不同的说法和语言。关于三种感受，仅作示现，不做其他，即是“感受三合缀于诸句头”，此乃方便语言用法。故称为各式各样语言称谓不同。

Paramo uttamo attho paramattho, dhammānaṃ yathābhūtasabhāvo. Lokasaṅketamattasiddhā sammuti. Yadi evaṃ kathaṃ sammutikathāya saccatātiāha ‘‘lokasammutikāraṇā’’ti, lokasamaññaṃ nissāya pavattanato. Lokasamaññāya hi abhinivesena vinā ñāpanā ekaccassa sutassa sāvanā viya na musā anatidhāvitabbato tassā. Tenāha bhagavā ‘‘janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāveyyā’’ti (ma. ni. 3.332). Dhammānanti sabhāvadhammānaṃ. Bhūtakāraṇāti yathābhūtasabhāvaṃ nissāya pavattanato. Sammutiṃ voharantassāti ‘‘puggalo satto’’tiādinā lokasamaññaṃ kathentassa.

终极义理为最高至真，指法之真实自然法则。世俗共识容纳之义理无足轻重。若仍疑问何谓共识说法且何谓真理，佛陀称之为“世俗共识缘起者”，因其是依据世俗共识展开。世俗共识若无强烈执着，单凭听闻难以作假或轻率颠倒。佛陀曾说：“不得执着地域的言语，不应执着世俗共识。”所谓诸法即自然法则，所谓成因即依法真实自然法则而生。言说人人皆知，则称为“共识说‘众生存在’”，谓针对世俗共识所作之叙述。

Hirottappadīpanatthanti lokapālanakicce hirottappadhamme kiccato pakāsetuṃ. Tesañhi kiccaṃ sattasantāneyeva pākaṭaṃ hotīti puggalādhiṭṭhānāya kathāya taṃ vattabbaṃ. Esa nayo sesesupi. Yasmiñhi cittuppāde kammaṃ uppannaṃ, taṃsantāne eva tassa phalassa uppatti kammassakatā. Evañhi kataviññāṇanāso akatāgamo vā natthīti sā puggalādhiṭṭhānāya eva kathāya dīpetabbā. Tehi sattehi kātabbā puññādikiriyā paccattapurisakāropi santānavasena nipphādetabbato puggalādhiṭṭhānāya eva kathāya dīpetabbo.

所谓无漏烦恼之显示，是指护持世间、天王守护职责中须说明无漏烦恼之理，因对众生性质之揭示及种种准则须清楚表达。该义理显然属于生命世间，故须依众生，说明相关义理。此法亦为该义。若心产生业，必由此生命世间产生果报及其受者。即便无意识或业因未生，对此众生生命亦当视为因果，基于此须说明众生之状态。对这众生当实施利益及消除罪业，是基于此生命世间故昭示众生情况义理。

Ānantariyadīpanatthanti cutianantaraṃ phalaṃ anantaraṃ nāma, tasmiṃ anantare niyuttāni, tannibbattanena anantarakaraṇasīlāni, anantarapayojanāni vāti ānantariyāni, mātughātādīni, tesaṃ dīpanatthaṃ. Tānipi hi santānavasena nipphādetabbato ‘‘mātaraṃ jīvitā voropetī’’tiādinā (paṭṭhā. 1.1.423) puggalādhiṭṭhānāya eva kathāya dīpetabbāni, tathā ‘‘so mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’tiādinā (dī. ni. 1.556; 3.308; ma. ni. 1.77; 2.309; 3.230; vibha. 642, 643) ‘‘so anekavihitaṃ pubbenivāsaṃ anussarati ekampi jāti’’ntiādinā (dī. ni. 1.244, 245; ma. ni. 1.148, 384, 431; pārā. 12) ‘‘atthi dakkhiṇā dāyakato visujjhati, no paṭiggāhakato’’tiādinā (ma. ni. 3.381) ca pavattā brahmavihārapubbenivāsadakkhiṇāvisuddhikathā puggalādhiṭṭhānāya eva kathāya dīpetabbā sattasantānavisayattā. ‘‘Aṭṭha purisapuggalā (saṃ. ni. 1.249), na samayavimutto puggalo’’tiādinā (pu. pa. 1) ca paramatthaṃ kathentopi lokasammutiyā appahānatthaṃ puggalakathaṃ kathesi. Etena vuttāvasesāya kathāya puggalādhiṭṭhānabhāve payojanaṃ sāmaññavasena saṅgahitanti daṭṭhabbaṃ. Kāmañcetaṃ sabbaṃ apariññātavatthukānaṃ vasena vuttaṃ, pariññātavatthukānampi pana evaṃ desanā sukhāvahā hoti.

所谓即刻显示果报果实之理，意指果报紧随因缘而现，果报不离因缘，故称即刻。所依据者如杀母等恶业，即时时显现之义。对此应基于生命世间详细说明，如“是母失去生命”等言辞（巴利毗婆沙一卷四二三），或“其以慈爱心遍洒一方而住”等（大毗婆沙一卷七七、二〇九、三〇七，杂毗婆沙六四二、六四三），或“忆念过往多生皆行”，乃至“有南方布施者净戒”言语等（大毗婆沙三八一）之义理，均属于众生生命果报之理，应基于生命世间详细阐述。又有言“八种人类众生，非即时解脱者”（毗婆沙、巴利弗本）虽论究竟义理，却从世俗共识角度描述众生，表明众生生命与业果理的始终连贯。如此讲述即令未悟真理者，或似未达究竟见者，仍能得闻如是教诲而生利益。教义皆因世俗共识基础得以成就，使得含混未明之物亦能开悟，而已明相者也同受其利。

Mahājanoti lokiyamahājano. Na jānāti ghanavinibbhogābhāvena dhammakiccassa asallakkhaṇena. Tattha ‘‘kiṃ nāmetaṃ, kathaṃ nāmeta’’nti saṃsayapakkhandatāya sammohaṃ āpajjati. Viruddhābhinivesitāya paṭisattu hoti. Jānāti ciraparicitatthā vohārakathāya. Tato eva na sammohamāpajjati, na paṭisattu hoti.

大众者，谓世间大众也。不知因法务的深密难尽之别相而不明白真谛。在此，便因“此应如何称呼，何以称之”为等疑惑，生起迷乱。因固执于相违之执著，从而生起反对。而已久参究知，乃依通用辞义所表达。因此，对此不再生迷乱，亦不生反对。

Nappajahanti vohāramukhena paramatthassa dīpanato. Samaññāgahaṇavasena lokena ñāyati samaññāyati voharīyatīti lokasamaññā, tāya lokasamaññāya. Tassa tassa atthassa vibhāvane lokena nicchitaṃ, niyataṃ vā vuccati voharīyatīti lokanirutti, tassaṃ lokaniruttiyaṃ. Tathā lokena abhilapīyatīti lokasamaññatāya lokābhilāpo, tasmiṃ lokābhilāpe ṭhitāyeva appahānato. Puggalavādino viya paramatthavasena aggahetvā.

非以言论宣说为能破除最高真谛。此事以普遍通称为由，世间知晓应以普遍名词称之。因世间通称不同，每种义理分别由世间语辞表达，谓之世间言说。又因世间欲求取悦之意，名为世间通称的世间纷语。依此世间纷语安立最高正法，如同说法者般执持。然而，其执持不过如执持诸世人所通称焉。

Santoti ettha santasaddo ‘‘dīghaṃ santassa yojana’’ntiādīsu (dha. pa. 70) kilantabhāve āgato, ‘‘ayañca vitakko ayañca vicāro santā honti samitā’’tiādīsu (vibha. 576) niruddhabhāve āgato, ‘‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto’’tiādīsu (dī. ni. 2.67; ma. ni. 1.281; 2.337; saṃ. ni. 2.172; mahāva. 7) santañāṇagocaratāya, ‘‘upasantassa sadā satimato’’tiādīsu (udā. 27) kilesavūpasame, ‘‘santo have sabbhi pavedayantī’’tiādīsu (dha. pa. 15) sādhūsu, ‘‘pañcime, bhikkhave, mahācorā santo saṃvijjamānā’’tiādīsu (pārā. 195) atthibhāve, idhāpi atthibhāveyeva. So ca puggalasambandhena vuttattā lokasamaññāvasenāti dassento ‘‘lokasaṅketavasena atthī’’ti āha. Atthīti cetaṃ nipātapadaṃ daṭṭhabbaṃ ‘‘atthi imasmiṃ kāye kesā’’tiādīsu (dī. ni. 2.373-374; ma. ni. 1.110; 3.154; a. ni. 6.29; 10.60) viya. Saṃvijjamānāti padassa atthaṃ dassento ‘‘upalabbhamānā’’ti āha. Yañhi saṃvijjati, taṃ upalabbhatīti. Aṅganti etehi taṃsamaṅgipuggalā nihīnabhāvaṃ gacchantīti aṅgaṇāni, rāgādayo. Añjati makkhetīti aṅgaṇaṃ, malādi. Añjeti tattha ṭhitaṃ ahundaratāya abhibyañjetīti aṅgaṇaṃ, vivaṭo bhūmipadeso. Dosādīnaṃ pavattiākāravisesatāya nānappakārā bahulappavattiyā tibbakilesā. Pāpakānanti lāmakānaṃ. Akusalānanti akosallasambhūtānaṃ. Icchāvacarānanti icchāvasena pavattānaṃ. Saha aṅgaṇenāti aṅgaṇanti laddhanāmena yathāvuttakilesena saha vattati.

《三安般守意经》中关于“安”字之义，有“『安』是指一里之遥”，“这思维、考察皆为安稳平和”等释，引示出长老经论中“法已得，深远难通，安静贤善”等语。以安为心识之所缘，谓安为无烦恼之净净。经名中云“安者示以诸善”。此义亦现于经义场中。依人之关联，所谓世间通称，显示“所谓有也”。“有”者应以诸长老论语视作“此身有发”，“有”字的本义即如长老论所说。所谓现行，表明“可见得”。现行者即现前实相。“支”“瓣”为如同之支体，谓众生依诸烦恼之支而无明消失。称“支”为根本缠恼嫉恨等。恶习者，谓毛秽恶。这些恶习因诸异样业力显现出激烈烦恼。恶者谓秽恶之意。不善者谓由不善业生。欲行者谓因欲欲业起。与诸缠恼支相俱而称支也。

Atthītipi na jānāti tādisassa yonisomanasikārassa abhāvā. Yesaṃ kilesānaṃ atthitā, tesaṃ sappaṭibhayatā visesato jānitabbāti dassetuṃ ‘‘ime kilesā nāmā’’tiādi vuttaṃ. Tattha kakkhaḷāti pharusā. Vāḷāti kururā. Na gahitabbāti na uppādetabbā. Yāthāvasarasatoti yathābhūtasabhāvato. Evañcāti ‘‘ime kilesā nāmā’’tiādinā vuttappakārena. Yena vā tena vāti navakammesu vā pariyattidhutaṅgādīsu vā yena vā tena vā. Tatrāti niddhāraṇe bhummaṃ. Taṃ pana niddhāraṇaṃ saṅgaṇānaṅgaṇasamudāyatoti dassento ‘‘catūsu puggalesū’’ti vatvā puna tadekadesato dassento ‘‘tesu vā dvīsu sāṅgaṇesū’’ti āha. Tañhi dvayaṃ paṭhamaṃ hīnaseṭṭhabhāvena niddhārīyati paṭhamaṃ uddiṭṭhattā. Niddhāraṇañhi kvaci kutoci kenaci hotīti.

有，因无专注相应的正确思维而不知。世尊曾言：“诸烦恼名为如是。”其中“坚硬”即粗恶，“刃利”即锋利。不可触犯者，不可生起者。应如实理智洞察之。以此“烦恼名”为开示原理。无论是何种新活动，或者传闻流通凡例等，由此烦恼责任伏藏。对此明了，为集体中诸烦恼集聚具象化。曾言集结于四众中，又说仅在两众。此两者，初者由偏低高别而判别，初者基于所宣说处。何处称之决定。

§58

58. Kiñcāpi aññattha ‘‘janako hetu, pariggāhato paccayo, asādhāraṇo hetu, sādhāraṇo paccayo, sabhāgo hetu, asabhāgo paccayo, pubbakāliko hetu, sahappavatto paccayo’’tiādinā hetupaccayā vibhajja vuccanti, idha pana ‘‘cattāro kho, bhikkhave, mahābhūtā hetū, cattāro mahābhūtā paccayā rūpakkhandhassa paññāpanāyā’’tiādīsu (ma. ni. 3.85) viya hetupaccayasaddā samānatthāti dassetuṃ ‘‘ubhayenapi kāraṇamevapucchatī’’ti vuttaṃ. Tattha ubhayenāti hetupaccayavacanadvayena. Pucchati āyasmā mahāmoggallāno desanaṃ vaḍḍhetukāmo. Kiñcāpīti anujānanasambhāvanatthe nipāto. Kiṃ anujānāti? Samānepi dvinnaṃ sāṅgaṇabhāve tassā pajānanāppajānanahetukataṃ tesaṃ seṭṭhahīnataṃ. Kiṃ sambhāveti? Therassa vicittapaṭibhānatāya nānāhetūpamāhi alaṅkatvā yathāpucchitassa atthassa pākaṭakaraṇaṃ. Tenāha ‘‘nappajānātī’’tiādi. Hetu ceva paccayo ca seṭṭhahīnabhāve. Tathāakkhātabbatāpi hi tesaṃ tannimittā evāti.

第五十八条。又，于他处称“因缘”、“依止特殊因”、“共同因”、“共同依止”、“同时间因”、“同时出现因”等因缘分类语。此处依据《大本经论》第三卷八十五节等示范因缘词语意义相同，于二者皆问因义谓“皆互为原因”。此中“皆”指因缘说语双篇。此问者为长老大摩诃迦罗意欲增长法学所问。谓“何谓问？”即因缘关系中互有或生或灭之良劣之差。谓“何谓生？”为长老弘妙尽释各因相类，比量明了所问义理。由此宣说“未知”等语。因为因缘二者彼此亦为优劣。纵使已说亦是其缘故。

§59

59.Tanti tesaṃ dvinnaṃ puggalānaṃ hīnaseṭṭhatāya kāraṇaṃ. Opammehi pākaṭataraṃ katvā dassetuṃ. Etanti sutte anantaraṃ vuccamānaṃ vīriyārambhābhāvena aṅgaṇassa appahānaṃ. Tenāha ‘‘na chandaṃ…pe… sandhāyāhā’’ti. Kattukamyatāchandhanti kattukamyatāsaṅkhātaṃ aṅgaṇassa pahātukamyatāvasena uppajjanakakusaladhammacchandaṃ. Na janessatīti na uppādessati. Kusalo vāyāmo nāma chandato balavāti āha ‘‘tato balavataraṃ vāyāmaṃ na karissatī’’ti, chandampi anuppādento kathaṃ tajjaṃ vāyāmaṃ karissatīti adhippāyo. Thāmagatavīriyaṃ ussoḷhībhāvappattaṃ daḷhaṃ vīriyaṃ. Sāṅgaṇaggahaṇeneva aṅgaṇānaṃ kilesavatthutāya cittassa saṃkiliṭṭhatāya saddhāya puna saṃkiliṭṭhaggahaṇaṃ savisesaṃ kiliṭṭhabhāvavibhāvananti āha ‘‘suṭṭhutaraṃ kiliṭṭhacitto’’ti. Malinacittotiādīsupi ‘‘tehiyevā’’ti ānetvā sambandhitabbaṃ. Ukkhalipucchanacoḷakassa viya vasāpītapilotikā viya ca dummocanīyabhāvena malaggahaṇaṃ malīnatā, pīḷanaṃ hiṃsanaṃ avipphārikatākaraṇaṃ vibādhanaṃ darathapariḷāhuppādanena paridahanaṃ upatāpanaṃ, kālanti kālanaṃ, yathāgahitassa attabhāvassa khepanaṃ āyukkhayanti attho. Karissatīti pavattessati, pāpuṇissatīti vuttaṃ hoti. Tathābhūto ca pāṇaṃ cajissati nāmāti āha ‘‘marissatī’’ti.

第五十九条。此二人中优劣为原因。以比喻更明一面以示之。如此，闻经后，随即生发精进以致烦恼轻减。谓“无欲望……信愿”者，为“有欲望”意反义词，即欲减轻意愿。无此生则无增起。善努力者谓由欲生力度。谓“后来必有更强之努力”，欲念若不生，如何努力乎？此为调伏之法，进步力之成熟强力。因执著受缠个人，心意紊乱生执行执着。谓“稍稍更纯净之心”是染污心。染污心犹如紫衣污腹肚、难以洗涤之污染与受苦。因苦受等内外诸缘，视己性命散失凋残，是其所向。这将生起作为，得以产生或能达到。亦如死者之名言“必死”者。

Seyyathāpīti upamānidassane nipāto. Tadatthaṃ dassento ‘‘yathā nāmā’’ti āha. Paṃsuādināti ādi-saddena jallādīnaṃ saṅgaho, ghaṃsanādīhīti ādi-saddena chārikāparimajjanādīnaṃ saṅgahoti. ‘‘Abhirūpāya kaññā dātabbā’’tiādīsu viya antarenapi atisayatthabodhakasaddena atisayattho ñāyatīti āha ‘‘malaggahitatarāti vuttaṃ hotī’’ti. Paṭipucchāvacananti anumatipucchāviseso. Evaṃkariyamānāti aparibhoga-apariyodapanarajopathanikkhipanehi kiliṭṭhabhāvaṃ āpādiyamānā. Opammaṃ sampaṭipādentoti yathūpanītaṃ upamaṃ upameyyatthena samaṃ katvā paṭipādento, saṃsandentoti attho. Sāṅgaṇo puggaloti sāṅgaṇo tasmiṃ attabhāve asujjhanakapuggalo. Āpaṇādito kulagharaṃ ānītassa malaggahitakaṃsabhājanassa tattha laddhabbāya visuddhiyā alābhato yathā anukkamena saṃkiliṭṭhatarabhāvo, evaṃ gharato nikkhantassa puggalassa pabbajjāya laddhabbāya visuddhiyā alābhato anukkamena saṃkiliṭṭhatarabhāvoti dassento ‘‘saṃkiliṭṭhakaṃsapātiyā’’tiādimāha. Saṃkiliṭṭhatarabhāvo ca nāma pabbajitassa ājīvavipattivasena vā siyā ācāradiṭṭhisīlavipattīsu aññataravasena vāti taṃ sabbaṃ saṅgahetvā dassetuṃ ‘‘tassa puggalassā’’tiādi vuttaṃ. Pācittiyavītikkamanaggahaṇena hi ekaccadiṭṭhivipattiyāpi saṅgaho hotīti. Ettha ṭhitassāti etissaṃ ājīvavipattiyaṃ ṭhitassa. Iminā nayena sesesupi yathārahaṃ vattabbaṃ. Sabbaparisasādhāraṇā mahātherassa desanā, tasmā gahapativasenapi yojetabbaṃ. Tattha ukkaṃsagatasaṃkiliṭṭhatarabhāvaṃ dassento ‘‘mātughātādiānantariyakaraṇa’’nti āha. Avisodhetvāti yathā attano sīle vā diṭṭhiyā vā visuddhi hoti, evaṃ kilesamalinacittasantānaṃ avisodhetvā.

所谓比喻，是一种象征性的描述。为此，提到「正如名称所示」以说明。以「尘土起始」等词汇为起点，指的是流淌河流的汇集；而「撞击等词汇」则指的是遮盖物的扫除等集结。「可爱的女儿应当给予」等表述，虽内在也包含极重的意义，因此称为「沾染得较重」是如此说明的。提问的内容是对于被认可者的特殊提问。这样进行，意味着以不抚摩、不清洁为方式来获取污秽的状态。所举的比喻则是类似于已被提及之比喻的范畴进行解说。人们通过「对某种状态而言」而摄入了他人相应的状态。因此，确实说明有可能在“荣誉之家”所获得的清净上，是在面临着不可避免的变脏状态，从某种程度上指出真正持久的可获性与极重的收获之事而表明——这些都是关于「取污者的角度」的语句。通过理解具体的行为中，个人的生计或许偏离于行为因故的失误。这里的关键是对于此种行为而言，例如「居处的污染攻击」等内容的说明。而适当不被清洁，意味着通过每个自我行为的清洁或看法的清晰度，亦保持着污秽思想的自我流动。

Bhabbapuggaloti upanissayādisampattiyā tasmiṃ attabhāve visuddhapuggalo. Ādiṃ katvāti iminā dhovanaghaṃsanādīhi pariyodapanaṃ ādimantaṃ katvā vadati. Suddhaṭṭhānaṃ yattha vā na rajena okirīyati. Daṇḍakammaṃ katvāti ‘‘ettakā udakā, vālukā vā ānetabbā’’ti daṇḍakammaṃ katvā. Ettha ṭhitassāti parisuddhe sīle ṭhitassa. Sammāvattapaṭipattisīlehi sīlavisuddhi dassitā. Vattapaṭipattiyāpi hi aṅgaṇānaṃ vikkhambhanaṃ siyā. Tathā hissā saṃkiliṭṭhakaṃsapātiyā parisuddhapariyodātabhāvo upamābhāvena vutto. Pantasenāsanavāso kilesavikkhambhanaṃ kilesānaṃ tadaṅganivāraṇaṃ. Sotāpattiphalādhigamo…pe… arahattasacchikiriyāti sattasupi ṭhānesu ‘‘parisuddhapariyodātabhāvo viyā’’ti padaṃ ānetvā sambandhitabbaṃ. Pabbajitassa hi visuddhi nāma heṭṭhimantena sīlavisuddhiyā vā siyā kammaṭṭhānānuyogavasena vivekavāsena jhānassādhigamena vā vipassanābhāvanāya vā sāmaññaphalādhigamena vāti.

可提升者，意为在那种存在状态中具备清净的人。从根本出发，指的是由于作为清洗与擦拭等方式的处理涵义。清净所在之处，恰如其分且不因污浊而沾染。通过执行相应的功能，说明「如此多少水、沙石应被带来」而参与行为。在此方面，处在清净戒律中的便是维持清净状态的。而通过正当的生计引导清净访问可见。相对应的，因生计的干扰而产生的污秽状态以生动比喻来描述。处于安静的场所，对于污秽自我行为的压抑。达到初果的成就等诸如这种类别下提到的内容，皆连接于彼时关于「清净前途的阐明」表述。确实是于某种现象中持有清净概念，亦在严密的生理修持中、通过清净的生计，或者是情理上修习的精进上有所成就等。

Rāgaṭṭhāniyanti rāguppattihetubhūtaṃ. Visabhāgārammaṇaṃ sandhāya vadati ‘‘iṭṭhārammaṇa’’nti. Tasminti iṭṭhārammaṇe. Vipannassatīti muṭṭhassati. Taṃ nimittanti subhanimittaṃ. Āvajjissatīti ayoniso āvajjissati. Sayameva aññena avomisso. Kusalavārapacchindanameva cettha anuddhaṃsanaṃ daṭṭhabbaṃ. Sesanti ‘‘sāṅgaṇo saṃkiliṭṭhacitto’’tiādi. Vuttanayānusārenāti paṭhamavāre vuttanayānusārena. Sabbanti mātughātādiānantariyakaraṇapariyosānaṃ sabbaṃ upamāsaṃsandanavacanaṃ.

对于染污存在所引起的状态，指的是贪欲等的起因。提及此类的被赞美之处时，指向是目标所引起的。彼的是在赞美目标之存在。关于失落状态的展开，意为失去了应知的状态。那种意图显然是良好之目的。关于自我审视，意指无明的审视。赌塞达到良好品行的层次。至于后续的状态，如「具有污秽行为的人」等，只有在一次初步所提到的引导下进行理解。所有的阐述都是与发生在萄椰树下等污染之类的指标所结合的含义。

Ativirahābhāvatoti satisammosābhāvato, upaṭṭhitassati bhāvatoti attho. Sesanti ‘‘so arāgo’’tiādi. ‘‘Dhovanaghaṃsanasaṇhachārikāparimajjanādīhī’’tiādinā dutiyavārānusārena. ‘‘Ko nu kho’’tiādi pucchāvasena āgataṃ, idaṃ nigamanavasenāti ayameva viseso.

关于没有隔离的状态，特指该思维不被忘却的性质。接下来的则意指如「他是没有贪欲的」等含义。此类正是依据净化的流动与筛除的状态，显示出清晰如「如何去拂净、冲洗、除尘等」的第二部分。‘谁乃是’等提问形式所带来，作为结论的内容，也即为该提问的特别之处。

§60

60.Aṅgaṇanti tattha tattha nāmato eva vibhāvitaṃ, na pana sabhāvato, pabhedato vāti sabhāvādito vibhāvanaṃ sandhāyāha ‘‘nānappakārato pākaṭaṃ kārāpetukāmenā’’ti. Icchāya avacarānanti icchāvasena avacaraṇānaṃ. Otiṇṇānanti cittasantānaṃ anupaviṭṭhānaṃ. Te pana tattha paccayavasena nibbattattā pavattā nāma hontīti āha ‘‘pavattāna’’nti. Nānappakārānanti visayabhedena pavattiākārabhedena ca nānāvidhānaṃ. Yenakāraṇena. Na kevalaṃ lābhatthikatā eva, atha kho puññavantatā sakkatagarukatā ca ettha kāraṇabhāvena gahetabbāti dassento ‘‘pakatiyāpi cā’’tiādimāha. Tena lābhatthikopi na yo koci evaṃ cittaṃ uppādeti puññavā sambhāvanīyoti dasseti. Therā avajjapaṭicchādanabhayena majjhimānaṃ ārocenti, tathā majjhimā navakānaṃ, navakā pana attano navakabhāvena vighāsādādīnaṃ ārocenti ‘‘passatha tumhākaṃ therassa kamma’’nti. Vighāsādādayo nāma ‘‘īdisassa santike ovādatthaṃ tumhe āgatā’’ti bhikkhunīnaṃ ārocenti. Na ca maṃ bhikkhū jāneyyunti na ca vata maṃ bhikkhū jāneyyuṃ, aho vata maṃ bhikkhū na jāneyyunti yojanā. Ṭhānaṃ kho panetanti ettha kho-saddo avadhāraṇattho, pana-saddo vacanālaṅkāroti āha ‘‘atthiyevā’’ti. Pubbe icchuppādavāravaṇṇanāya vuttanayena. Iti-saddo idha āsannakāraṇatthoti taṃ dassento ‘‘iminā kāraṇenā’’ti āha . Idañca kopaappaccayānameva gahaṇaṃ. Tādisānanti kopaappaccayādhibhūtānanti adhippāyo.

关于‘方面’的部分，特指在这里在名称上有所表达，而非本质上，或在类型之上的阐释，明确指出在应有的范围内想要做的事情。另外，表达其包含的意愿。进入状态则是在思维流中未被附着的内容。但其在此根据因缘的存在而形成存在状态。对于类别众多，指的是因各类而产生的结果。故而在所言的内容中，明确说明不仅仅是关于所获的目的，更应是关于善量与其结果的部分。因此明确指出‘若能生出，我不会有意量而理解’等所涉及的意义。而对于智者的内容则备受重视。

Anurahoti anurūpe rahasi. Evameva hi atthaṃ dassetuṃ ‘‘vihārapaccante’’tiādi vuttaṃ. Purimasadisamevāti ‘‘lābhatthiko hī’’tiādinā vuttena purimena yojanānayena sadisameva.

所谓和谐，意指与某种事物相应。此如同解释要表述「在修行的边缘」等方式，所指的即是与前文状态相应。

Codanāya paṭipuggalabhāvo, codanā ca āpattiyāti cuditakena codakassa samānabhāvo āpattiāpannatāyāti āha ‘‘samānoti sāpattiko’’ti. Sappaṭipuggalenevassa codanicchāya kāraṇaṃ vibhāvetuṃ ‘‘aya’’ntiādi vuttaṃ. Na cāyaṃ sāpattikatāya eva samānataṃ icchati, atha kho aññathāpīti dassento ‘‘apicā’’tiādimāha. Aññena vā paṭipuggalena sappaṭipuggalo. Ayañhi ‘‘sappaṭipuggalova maṃ codeyyā’’ti icchati ‘‘evāhaṃ tassa paṭipuggalehi saddhiṃ ekajjhāsayo hutvā tassa upari kiñci vattuṃ kātuṃ vā labhissāmī’’ti maññamāno. Imasmiṃ pana pakkhe no appaṭipuggaloti natthi etassa paṭipuggaloti appaṭipuggaloti evamattho veditabbo.

“煽动者的个体特性”，所谓煽动即因煽动者所激发所致的违反。所谓“被处罚的违反”是说被惩罚者与激发者的身份相同，因此称之为“同一人”。至于煽动者仅因其想让对方生起煽动意愿，如为解释此因缘，开示说“此人”等等。此处所说的同一人，并非只愿意同属处罚对象，而是展现还存在其他区别，所以才又说“也不同”等。意思是：即使另一个人是同一行为参与者，他与该人并非相同。该人想“只有同一行为者才能煽动我”，意谓“我与众行为者意见一致，将能向其谈论或有所作为。”就此立场而言，并无异于“无对立者”。这里的“行为者”与“无对立者”，此义当如此理解确定。

‘‘Aho vatā’’ti idaṃ padaṃ dissatīti sambandho, imassa puggalassa icchācāre ṭhitattā bhikkhūnaṃ dhammaṃ deseyyāti vacanato ‘‘tañca kho anumatipucchāyā’’ti vuttaṃ. Na hesa ‘‘saccaṃ kira tvaṃ bhikkhū’’tiādinā kiñci vītikkamaṃ uddissa bhagavatā pucchitabbataṃ icchati. No maggaṃ vā phalaṃ vā vipassanaṃ vā antaraṃ katvāti maggabhāvanaṃ vā phalasacchikiriyaṃ vā sikhāppattavipassanānuyogaṃ vā nirodhasamāpajjanaṃ vā jhānasamāpajjanameva vā antaraṃ kāraṇaṃ katvā bhagavatā attānaṃ paṭipucchitabbaṃ no icchati. Niccaṃ aniccantiādinā anumatiggahaṇavasena pucchitabbaṃ icchati, uttānameva katvā pucchitabbaṃ icchatīti attho. Upaharante passatīti sambandho. Abhabbaṭṭhānabhikkhutāya niharissanti sāsanato.

“啊呀”，该词显现则表示联系，即因该人行为上的意图坚定，可向比库们宣说法教，如此教义说“应询其许可与认可”。这不是指世尊意在责问“你实为比库乎”等等，也非意在询问有关圣道、果位、内证等内容。佛陀不询问有关道路果报、内观所得或正禅入灭等，也不言“既入正道果位证得内证”等事。仅是以无常等诸相为中介，合乎认知把握而发问。意指当先高扬后询问。因条件不具足之比库，将被教法所排斥。

Taṃ sampattinti parivārasampattiñceva bhikkhūhi kariyamānaṃ sakkāragarukārasampattiñca. Gahetvā paribhuñjanti mayā saṃvibhāge kariyamāne. Sayameva paññāyatīti sayameva gantvā bhikkhūnaṃ purato attānaṃ dasseti, purato vasantaṃ pana bhikkhu purakkhatvā gacchantiyevāti adhippāyo.

所谓成就，即包括因众比库而成就的教众成就，也包括受持教法的庄严成就。带领众生依教奉持，于我划分中行使。在亲自与比库们相处时当知，亲身前去示现自己，对比库们好比他们先行在前，有所引领的意义。

Dakkhiṇodakanti aggato upanīyamānaṃ dakkhiṇodakaṃ. Yato eva-kāro, tato aññattha niyamo icchito. Avadhāraṇatthaṃ vā eva-kāraggahaṇanti katvā ahameva labheyyanti ahaṃ labheyyamevāti evametaṃ avadhāraṇaṃ daṭṭhabbanti adhippāyenāha ‘‘ahameva labheyyanti icchā nātimahāsāvajjā’’ti, aññathā yathārutavasena avadhāraṇe gayhamāne ‘‘na aññe labheyyu’’nti ayamevettha attho siyāti. Pāsādiko hotīti idaṃ tassa aggāsanādipaccāsīsanāya kāraṇadassanaṃ.

所谓净水，是指从前方被带领来交付之净水。主导者所在，即为其他规则所需依止之处。为取得依止，示意“我必将获得，我确实能获”。由此依止显示足以确认主导者之意愿，谓此愿极端难得。否则，如约依止条款所规定，当如所告不予他人分享，此义即是。此处“庄严”是指因主座等所影响的端正显现。

Anumodananti maṅgalāmaṅgalesu anumodanāvasena pavattetabbadhammakathaṃ. Khaṇḍānumodananti anumodanekadesaṃ. ‘‘Pubbe anumoditapubbo anumodatū’’ti avatvā therena vuttamatteyeva.

赞叹意涵，在吉祥与吉祥中应生起的赞叹。有时为片段赞叹，指特定的赞叹地方。此义俱出自长老对赞叹所作的诠释，唯以简要而成。

Tādisesu ṭhānesūti tādisesu pesalānaṃ bahussutānaṃ vasanaṭṭhānesu. Sabbampi ratiṃ pavattanato sabbarattikāni. Vinicchayakusalānanti anekavihitesu kaṅkhaṭṭhāniyesu kaṅkhāvinayanāya taṃ taṃ pañhānaṃ vinicchaye kusalānaṃ chekānaṃ. Tesu tesu dhammakathikesu ajjhiṭṭhesu vārena dhammaṃ kathentesu ‘‘ayaṃ byatto’’ti dhammajjhesakena ajjhiṭṭhattā okāsaṃ alabhamāno.

所谓诸如此类之场所是指众多学问广博贤哲们常居之处。所有的喜乐来自此。所谓“善尽断”，即指在众多困惑、不确定处，令疑问得以合理解决，是为审议。由各类法义讲说者、校正者中“此已明了”由教导者而生确认并给予正当时机。

Sakkaccañcakareyyunti bhikkhū yaṃ mama abhivādanapaccuṭṭhānañjalikammasāmīcikammādiṃ karonti. Taṃ ādareneva kareyyuṃ, yañca me parikkhārajātaṃ paṭiyādenti, tampi sundaraṃ sammadeva abhisaṅkhataṃ kareyyunti attho. Bhāriyanti pāsāṇacchattaṃ viya garukātabbaṃ. Etaṃ vidhinti etaṃ ‘‘sakkareyyu’’ntiādinā vuttasakkārādividhiṃ. Tenāti tena kāraṇena, bāhusaccādiguṇavisesavato eva sakkārādīnaṃ arahattāti attho. Evarūpanti īdisaṃ ‘‘piyo garū’’tiādinā (a. ni. 7.37) vuttappakāraṃ. Evaṃ kareyyunti evaṃ ‘‘sakkareyyu’’ntiādinā vuttappakāraṃ sakkārādiṃ kareyyuṃ. Esa nayoti yoyaṃ bhikkhuvāre vuttavidhi, eseva nayo. Ito paresu bhikkhunīvārādīsu vāresu.

萨咖理应敬礼者者，是那些修持合宜的礼拜、双手合掌敬礼来问候我者。对于他们，应当以恭敬之心相待；同时，对于那些讨伐我的人，应也应以适当庄严的礼貌对待。敬礼就如同对重石之伞一样，必须以庄重严肃的态度承受。这就是敬礼的制作方法，也就是所谓的“理应敬礼”等称谓所说的敬礼制度。基于多言善行及种种殊胜优良品德，敬礼才得其义。正如经说的“像尊敬父母一般尊敬”等说，方式即是这样。修持者应如此行持，称为“理应敬礼”等说法所示教法。这是一切比库僧众中传闻的规范，也是诸比库尼众及其他尊者所通行的规范。

Ahameva lābhī assanti etthāpi heṭṭhā vuttanayeneva avadhāraṇaṃ gahetabbaṃ. Piṇḍapātassa paṇītatā upasecanādivasenāti āha ‘‘sappitelamadhusakkharādipūritāna’’nti . Mañcapīṭhādīnanti nidassanamattaṃ utusappāyānaṃ nivātānaṃ phassitatalānaṃ pihitadvārakavāḷavātapānādīnampi paṇītasenāsanabhāvato. Ādi-saddena vā tesampi gahaṇaṃ daṭṭhabbaṃ. Sabbatthāpīti sabbesu tesu catūsupi paccayavāresu.

我确实是受益者，针对这里所说的，应当恰当领会其含义。关于托钵的纯净与奉献等方面，称其为“充满纯蜜与甘蔗糖等之物”。所谓木制座椅等，只是用来示例，指的是季节性搬迁时因微风吹动和接触而构成的庇护所。这些方面的词语用作名称时，应当了解其深意。凡此种种，无论何处及在这四个相互依存条件中皆适用。

§61

61.Kāyakammaṃ disvāti idaṃ na kāyakammaṃ cakkhuviññeyyaṃ, kāyakammunā pana saha pavattaṃ oṭṭhaparipphandanaṃ bhākuṭikaraṇaṃ kāyaṅgādidassanaṃ kāyakammadassanaṃ viya hotīti katvā vuttaṃ. Vacīkammaṃ sutvāti etthāpi eseva nayo, tasmā kāyavikārajanakā dhammā ‘‘dissantī’’ti vuttā, vacīvikārajanakā ‘‘sūyantī’’ti. Tato eva ca te paccakkhakāle sammukhakāle dissanti nāma. Tirokkhakāle asammukhakāle sūyanti nāma. Anurūpato gahaṇaṃ anuggaho. Āraññikattanti tassa bhikkhuno dhutaguṇattānurūpato gaṇhāti. Tenāha ‘‘āraññikattaṃ anuggaṇhātī’’ti. Araññe nivāso assāti āraññiko. Pantaṃ pariyantaṃ dūrataraṃ senāsanaṃ assāti pantasenāsano. Taṃ pana atthamattena dassentena ‘‘pantasenāsane vasatī’’ti vuttaṃ. Bhikkhāsaṅkhātānaṃ piṇḍānaṃ pāto piṇḍāpāto, taṃ piṇḍapātaṃ uñchati gavesatīti piṇḍapātiko. Piṇḍāya patituṃ carituṃ vatametassāti vā piṇḍapāti, so eva piṇḍapātiko. Dānato avakhaṇḍanato apetaṃ apadānaṃ, saha apadānena sapadānaṃ, anavakhaṇḍanaṃ. Anugharaṃ caraṇasīlo sapadānacārī. Unnatabhāvena paṃsukūlaṃ viya paṃsukūlaṃ, paṃsu viya vā kucchitabhāvaṃ ulati gacchatīti paṃsukūlaṃ, tassa dhāraṇaṃ idha paṃsukūlaṃ, taṃ sīlamassāti paṃsukūliko.

关于“看到身业”等说，是指这不是肉身业本身而是肉身业与眼识相应伴生的起立环顾、书写笔触等动作，称之为身体诸行观。经中有说，非言语行为听闻则为“看到”，言语行为则为“绸缪”，二者在于鉴别对应。正因为如此，肉身状态之变化之因被称为“显现”，言语状态的变化之行为则称为“发声”。这两者在相应的相会之际被称为“显现”，偏离相会时被称为“绸缪”。对应的抓取是顺从抓取。所谓“修持林间生活”，是依修持者的善德相称而被涵摄。故有云“随顺修持林际生活”。住处在林中者称为林间修士。周边宽广而远离者称为广阔住处。以此含义论证有“住在广阔住处者”。采集托钵饭食者称为托钵者。托钵者是指寻找托钵饭食饮食者，所谓托钵就是寻找投食。恩施与不拒皆为同行，不弃同伴者也。持守脚步，同行未舍才是同行。破弃者称为放逸者。此处称为“持戒之尘聚衣”，即穿着尘衣，正如尘埃聚成块的状貌，强调缠绕状态。

Tīhikāraṇehi lūkhaṃ veditabbaṃ agghaphassavaṇṇaparihānito apaṃsukūlampi, ko pana vādo paṃsukūlanti adhippāyo. Thūladīghasuttakenāti thūlena olambamānena dīghasuttakena. Vaṇṇenāti ettha phassenapi parihāyatīti vattabbaṃ. Tañhi tattha kharaphassampi hotiyevāti. Kasmā pana pāḷiyaṃ āraññikādiggahaṇena cattārova dhutaguṇā vuttāti? Padhānattā, taggahaṇeneva ca ito paresampi sukhaparibhogatāya gahaṇasambhavato. Yo hi āraññiko pantasenāsano, tassa abbhokāsika-rukkhamūlika-nesajjika-yathāsanthatika-sosānikaṅgāni suparipūrāni. Yo ca piṇḍapātiko sapadānacārī ca, tassa pattapiṇḍikakhalupacchābhattikaekāsanikaṅgāni. Yo pana paṃsukūliko, tassa tecīvarikaṅgaṃ supariharamevāti. Padhānattā hi bhagavatāpi ‘‘kadāhaṃ nandaṃ passeyyaṃ, āraññaṃ paṃsukūlika’’ntiādinā (saṃ. ni. 2.242; netti. 100) tattha tattha āraññikādayo eva gayhanti. Ettakāti pāḷiyaṃ āgatānaṃ paricchijja gahaṇametaṃ, na ettakā sabbepi ekassa ekaṃsato sambhavanti, nāpi ettakāyeva pāpadhammā pahātabbā. Na hi makkhapaḷāsādīnaṃ appahīnabhāvepi sabrahmacārī neva sakkaronti…pe… na pūjentīti.

依三种缘起法应认知污垢，因其触感、光泽与颜色俱不佳，故此不宜称为净衣。何况污垢此名词所涵盖之范围何其广也。所谓粗长袈裟者，是指宽大披覆的长袈裟。色泽指纹理染色，故此处讲及甚至感觉触觉上的破坏也属此义。即便如此，仍如此判断何以巴利文以“林间修行者”等四种善法为主要表示？这是依其优先性及规范习用，以及为自身与他人之安乐所观照。若为林间修行者、广袈裟住者，则其四肢如树根、藤蔓般自然丰富坚固、整洁完备。如徒步托钵者，四肢肌理略显单薄。若为穿尘衣者，袈裟部位反而显得磨损完善。正因如此，世尊亦时常以“何时见到怨者？林间修行者穿尘衣”等语，特指此等修行者。此处所称，即是指巴利文中来之拘持涵摄，非但单一片断所成，也非一切恶行皆可废除。实非如脑乾草等粗糙品虽无磨损，修行者非皆不敬拜......

Tamatthanti ‘‘yassa kassacī’’tiādinā vuttamatthaṃ. Upamāya pākaṭaṃ karontoti anvayato byatirekato ca udāharaṇena vibhāvento. Ahikuṇapādīnaṃ atipaṭikūlajigucchanīyatā ativiya duggandhatāya. Sā ca ahīnaṃ tikhiṇakopatāya, kukkuramanussānaṃ odanakummāsūpacayatāya sarīrassa hotīti vadanti. Imesanti ahiādīnaṃ. Vaḍḍhetvāti uparūpari khipanena racitaṃ katvā. Taṃ pana vaḍḍhitaṃ tena ca bhājanaṃ pūritaṃ hotīti āha ‘‘vaḍḍhetvā paripūretvā’’ti. Janassa dassanayogyaṃ dassanīyaṃ jaññaṃ, taṃ paramaparisuddhaṃ manoharañca hotīti āha ‘‘cokkhacokkha’’nti. Abhinavaniviṭṭhā mahāmātā vadhukā. Sā pana puttalābhayogyataṃ upādāya maṅgalavacanena ‘‘janī’’ti vuccati, tassā niyyamānaṃ paṇṇākāraṃ janiyā haratīti jaññaṃ. Ubhayatthāti atthadvaye. Punaruttanti āmeḍitavacanamāha. Na manāpaṃ etassāti amanāpo, tassa bhāvo amanāpatā, tathāpavatto cittuppādoti āha ‘‘amanāpaṃ idanti…pe… adhivacana’’nti. Buddhavesattā liṅgassa parisuddhakaṃsapātisadisakā. Kuṇaparacanaṃ viya icchāvacarehi santānassa bharitabhāvo. So pana tesaṃ appahīnatāyāti āha ‘‘icchāvacarānaṃ appahāna’’nti.

此句意谓“这是某某的人”的说法。以比喻明示，是说毒蛇之足极为逆恶，发出极恶臭味。此亦如毒蛇激烈愤怒，加上犬马般的吞食暴虐，对身心构成痛苦。这即所谓的毒蛇等。所谓“增长”，是指逐渐叠加而成。意即经历逐步增长并不断充盈，因此称为“增长而充满”。人人能够见闻、观察、理解，故称为极致清净美好。所谓“睁目极大”的母马，是因便于仔马出产而称为“母亲”，这就是“恰当之意”。“两者之意”含义即为二者。复诵了“责难之语”，谓非喜悦之意，心理为不喜悦因，亦即心之不喜悦产生，因此称之为“不喜悦之语”。佛陀如来为净除污秽比喻，胜意属欲行所生子女般负责。此即其未被离弃之意，称其为“欲行类之未舍”。

§62

62. ‘‘Tena gāmantavihāraṃ anuggaṇhātī’’ti vattabbe ‘‘āraññikatta’’nti pana potthake likhitaṃ. Na hi sukkapakkhe pāḷiyaṃ āraññikaggahaṇaṃ atthi, sati ca icchāvacarappahāne gāmantavihāro ekantena na paṭikkhipitabbo, icchitabbova tādisānaṃ uttarimanussadhammapaṭicchādanato . Tathā hi vakkhati ‘‘appicchatāsamuṭṭhānehī’’tiādi. Sālivarabhattaracanaṃ viya icchāvacarappahānaṃ manuññabhāvato tittihetuto ca.

“依随乡村生活”说法中的“林间修行”一词，在经典藏中有所记载。但巴利文林区采集无单独定义，因为若无弃欲之心，乡村生活不可简单排斥。因为文字本身就言说“弃欲产生依赖”等义。此如水稻田作业等因弃欲和忍辱而得成就的情况。

§63

63.Maṃtanti ca upayogavacanaṃ paṭi-saddayogena, attho pana sampadānamevāti āha ‘‘mayhaṃ tuyha’’nti ca. ‘‘Samaye’’ti bhummatthe ‘‘samaya’’nti upayogavacanaṃ. Gijjhakūṭapaṇḍavaisigilivebhāravepullapabbatānaṃ vasena samantato giriparikkhepena. Rājagaheti samīpatthe bhummavacananti āha ‘‘taṃ nissāya viharāmī’’ti.

63. 此谓“用言”即指助用语，所加在对说话内容的文字之后以助成词义。义指在成就含义之处，因此言“为我与汝”者也。“时节”本为地的本义，助用语则为“时节”也。齐加俱陀山、尊贵学者矮柏歌里遍布群山，皆由居住而为环围，是故称为山边缘。所谓罗睺伽耶即近处之地，此地名的用法故言“倚此而住”。

Purāṇayānakāraputtoti purāṇe pabbajitato pubbe yānakāraputto tathāpaññāto. Jimhanti gomuttakuṭilaṃ. Tenāha ‘‘sappagatamaggasadisa’’nti. Soti paṇḍuputto. Itaroti samiti. Cintitaṭṭhānamevāti cintitacintitaṭṭhānameva tacchati, tañca kho na tassa cittānusārena, atha kho attano suttānusārena tacchanto yānakāraputto. Cittanti attano cittena mama cittaṃ jānitvā viya.

所谓“古出家人子”即先前出家之尊者也，这样一位智慧者。其名呼为古摩塔库提拉。由此故曰“善道相似”。所谓“学识浅白之子”。“他者”为集合名词之意。“思考处”谓思念且为思考之所在，此非意谓依自身心念而转，乃因自身所闻经典而得确认之“出家人之子”。“心”即以自心自知我心也。

‘‘Na saddhāya pabbajito’’ti imināva kammaphalasaddhāya abhāvo nesaṃ pakāsitoti āha ‘‘assaddhāti buddhadhammasaṅghesu saddhāvirahitā’’ti. Pabbajitānaṃ jīvikā attho etesanti jīvikatthā. Tenāha ‘‘iṇabhayādīhī’’tiādi. Kerāṭikaṃ vuccati sāṭheyyaṃ. Saṭhānaṃ guṇavāṇijakānaṃ kammaṃ sāṭheyyanti āha ‘‘sāṭheyyañhī’’tiādi. Tucchasabhāvena māno naḷo viyāti naḷo, mānasaṅkhāto uggato naḷo etesanti unnaḷā. Tenāha ‘‘uṭṭhitatucchamānā’’ti. Lahukatāya vā capalā. Pharusavacanatāya kharavacanā. Tiracchānakathābahulatāya niratthakavacanapalāpino. Asaṃvutakammadvārāti idaṃ kammadvārādīnaṃ asaṃvutabhāvo uppattidvārānaṃ asaṃvutatāya eva hotīti katvā vuttaṃ. Atha vā chasu indriyesūti nimitte bhummaṃ, chasu indriyesu nimittabhūtesu asaṃvutakammadvārāti attho. Yā mattāti bhojane ayuttapariyesana-ayuttapaṭiggahaṇa-ayuttaparibhoge vajjetvā yuttapariyesana-yuttapaṭiggahaṇa-yuttaparibhogasaṅkhātā yā mattā appamattehi jānitabbā. Tenāha ‘‘yuttatā’’ti. Jāgareti rattindivaṃ āvaraṇiyehi dhammehi cittaparisodhanasaṅkhāte jāgare. Tesaṃ jāgaritāya adhisīlasikkhāya gāravarahitānaṃ itarasikkhāsu patiṭṭhā eva natthīti dassento ‘‘sikkhāpadesu bahulagāravā na hontī’’ti vatvā tameva gāravābhāvaṃ sarūpena vibhāvento ‘‘āpattivītikkamabahulā’’ti āha.

“非以信心而出家者”，由此说明作此业果信心之缺失，故言“无信心者于佛、法、僧中无信心者也”。出家人以维生为义故，此谓维生之意，故曰“以刍草、木材等维生”。称“槲榴者”为投机商人。投机者即见利不顾法者，故言“投机者们”。以虚妄社群之心态，浮躁不安，粗俗语言，杂乱无章言语，意谓由不净行为之门而出，故曰“不受调伏者之意”，又言“六根”之义为标志，含义即六根之标志中不受调伏行为之意。所谓“度量”即食量、出入食、接受食、享受食，减除其无度者，而称“度量”。所谓“觉醒”乃指昼夜清净心眼所涵摄者。其有觉醒者，精进习行中，敬重他人者于他法则无所立处，故显示“戒规多有重戒者无也”云，且分别其戒规重犯等，称“多重违反”也。

Pakatiyāpi siddhāya ratanattayasaddhāya kammaphalasaddhāya ca saddhā. Pivanti maññe yathā taṃ dravabhūtaṃ amataṃ laddhā. Ghasanti maññe yathā taṃ bahalapiṇḍikasudhābhojanaṃ laddhā. Attamanavācaṃ nicchārentā ‘‘sādhu sādhū’’ti. Tameva pana sādhukāraṃ hadaye ṭhapetvā abbhanumodantā. Ettha ca attamanavācānicchāraṇaṃ pivanasadisaṃ katvā vuttaṃ bahiddhābhāvato, manasā abbhanumodanaṃ pana abbhantarabhāvato ghasanasadisaṃ vuttaṃ. Saṅkhādanajjhoharaṇañhi ghasananti. Rassañca ekavacanaṃ hotīti āha ‘‘rasse sati sāriputtassa upari hotī’’ti. Dīghañca bahuvacanaṃ hotīti āha ‘‘dīghe sati sabrahmacārīna’’nti. ‘‘Upari hotī’’ti ānetvā sambandho. Ālasiyabyasanādīhīti ālasiyena vā ñātibyasanādīhi vā. ‘‘Mahānāgāti vuccantī’’ti vatvā tattha kāraṇaṃ vibhāvento ‘‘tatrā’’tiādimāha. Tattha ‘‘na gacchantīti nāgā, na āgacchantīti nāgā, na āguṃ karontīti nāgā’’ti yo vividho vacanattho icchito, taṃ vicāretvā dassetuṃ ‘‘chandādīhī’’tiādi vuttaṃ, taṃ pana ñeyyāvabodhāya vacanato appamattakāraṇaṃ.

对纯净如宝石等正信及业果信心，谓饮食如获不灭甘露，食如贵馔美味。对恶语出言者，谓“善哉善哉”，其于心内将善语坚立，称赞唯是善行。此处赞说放逸之言不欲离弃者，饮食一般以物外饮表，心内赞同则以咀嚼相喻。所谓咀嚼剥离者即吞咽也。丝绳为单数，旧注曰“丝绳存在于沙利弗之上”。长数则用复数，旧注谓“众多比库中”。“存在于上”谓与懈怠等恶习相关。所谓“龙”旧说，因而区分诸义，谓“非去者为龙，非来者为龙，非迎者为龙”之义者多义不同，考察后以“爱欲等”明示之，此说为宜知意。

Sayameva āguṃ na karoti sabbathā maggena pahīnaāguttā. So kāmayogādike sabbasaṃyoge dasavidhasaṃyojanappabhedāni ca sabbabandhanāni visajja jahitvā sabbattha yakkhādīsu, sabbesu vā bhavesu kenaci saṅgena na sajjati tīhi ca vimuttīhi vimutto, tato eva iṭṭhādīsu tādibhāvappattiyā tādi, so vuttalakkhaṇena tathattā taṃsabhāvattā nāgo pavuccateti attho veditabbo. Tenāha ‘‘evamettha attho veditabbo’’ti. Aññehi khīṇāsavanāgehi aggasāvakattā guṇavisesayogato pujjatarā ca pāsaṃsatarā ca. Samaṃ anumodisunti aññamaññassa subhāsitato sampaṭicchanena samappavattamodatāya samaṃ sadisaṃ abbhanumodiṃsu. Taṃ pana samanumodanaṃ ‘‘tatthā’’tiādinā pāḷivaseneva dasseti.

自己不迎合一切行为之中断者，谓断绝所缘通达因缘。此者因欲作等诸杂染纷乱现，破尽诸缚，俱舍十缚断除、断绝一切束缚之善，人及天众皆不与之结缔，于三种解脱中具足自由。故以善行等标记此类人，如龙之意是明示也，谓应如此辨知。外说经灭尽萨婆多圣徒群中，诸德俱足而受尊敬极盛。彼等相互赞叹，流畅切合，披露和喜发起，故其赞叹文以“是也”等巴利文呈现。

Sammutiparamatthadesanākathāvaṇṇanā niṭṭhitā. · 世俗与胜义说示之论释已毕。

Anaṅgaṇasuttavaṇṇanāya līnatthappakāsanā samattā. · 无垢经注释之隐义阐明已竟。

6. Ākaṅkheyyasuttavaṇṇanā6. 若欲经注释

§64

64.Sampannanti paripuṇṇaṃ, samantato pannaṃ pattanti sampannaṃ. Tenāha ‘‘idaṃ paripuṇṇasampannaṃ nāmā’’ti. Nanti ‘‘suvā’’ti vuttaṃ suvagaṇaṃ. Sampannoti sammadeva panno gato upagato. Tenāha ‘‘samannāgato’’ti. Sampannanti sampattiyuttaṃ. Sā panettha rasasampatti adhippetā sāmaññajotanāya visese avaṭṭhānato. Tenāha ‘‘seyyathāpi khuddamadhuṃ aneḷaka’’nti, niddosanti attho. Tena vuttaṃ ‘‘idaṃ madhurasampannaṃ nāmā’’ti. Sīlassa anavasesasamādānena akhaṇḍādibhāvāpattiyā ca paripuṇṇasīlā. Samādānato paṭṭhāya acchindanato sīlasamaṅgino. Samādānato hi accantavirodhidhammānuppattiyā sīlasamaṅgitā veditabbā, cetanādīnaṃ pana sīlanalakkhaṇānaṃ dhammānaṃ pavattikkhaṇe vattabbameva natthi. Visuddhimagge (visuddhi. 1.9) vuttā, tasmā tattha vuttanayeneva vitthārakathā veditabbāti adhippāyo.

64.“具足”谓圆满、完备，周全智慧谓具足，故曰“此称周满具足”。意谓“清净”即良（suvā）之义。具足即指正当聪明，所到之处皆得。谓圆满即称圆满有功德。有清香味之完美示现，属普遍光明精粹而独特称号。故曰“如小蜜蜂独具甘露”。此谓灭烦恼义。由此说“此称甘甜圆满”。戒守无间断及牢固结合，谓戒律圆满。以坚固为基础，持戒断除，护持洁净法则。以坚固为基，乃不生逆境，故而戒与善法合一知之。唯有意识等三者无戒法标记之回转法。于净道(净地)有此所说，认为此中言论为详细阐释者，此为总摄义。

Khettapāripūrīti nissitapāripūriyā nissayapāripūrimāha nissitakammavipattisampattivisayattā yathā ‘‘mañcā ukkuṭṭhiṃ karontī’’ti. Tathā hi khettena khaṇḍapūtiādidoso vutto. Khettaṃ khaṇḍaṃ hotīti aparipūraṃ hoti sassapāripūriyā abhāvato. Tenevāha ‘‘sassaṃ na uṭṭhetī’’ti. Pādamattassapi anekambaṇaphalanato mahapphalaṃ hoti. Kisalayapalālādibahutāya mahānisaṃsaṃ. Evamevanti yathā khittaṃ bījaṃ khaṇḍādicatudosavasena aparipuṇṇaṃ hoti, tadabhāvena ca paripuṇṇaṃ, evaṃ sīlaṃ khaṇḍādicatudosavasena aparipuṇṇaṃ hoti, tadabhāvena ca paripuṇṇanti, catudosatadabhāvasāmaññameva nidassananidassitabbavipattisampattīsu dasseti. Mahapphalaṃ hoti vipākaphalena. Mahānisaṃsanti vipulānisaṃsaṃ. Svāyaṃ ānisaṃso idha pāḷiyaṃ nānappakārena vitthārīyati.

「耕地充满」者，依附物充满；「依附」者，依托本义充满；「由于依附作业所致的变化成就」故作此义。譬如“木床作成仓垛”，此乃耕地未满的部分有杂草之病。耕地是未满的土地，因未充满杂草，故称“草不过高”。即便脚量之处有许多菴摩那果，果实丰厚，这是因新长的嫩草叶多而形成丰富的覆盖层。正如寝铺覆种子的撒落、杂草等四种病害使其未满，因而变为满。戒律亦是如此，因四种病害未满，因此而满。此四种未满与满，应该只作为示范说明四种事理的变化成就。果报丰厚为成熟果实。覆层多为广布覆盖。此「缘」以多种事相说明帕利语言的广泛阐扬。

Ettāvatā kirāti (a. ni. ṭī. 2.2.37; a. ni. ṭī. 3.10.71-74) kira-saddo arucisūcanattho. Tenettha ācariyavādassa attano aruccanabhāvaṃ dīpeti. Sampannasīlāti anāmaṭṭhavisesaṃ sāmaññato sīlasaṅkhepena gahitaṃ. Tañca catubbidhanti ācariyatthero ‘‘catupārisuddhisīlaṃ uddisitvā’’ti āha. Tatthāti catupārisuddhisīle. Jeṭṭhakasīlanti (saṃ. ni. ṭī. 3.5.412) padhānasīlaṃ. Ubhayatthāti uddesaniddese. Idha niddese viya uddesepi pātimokkhasaṃvaro bhagavatā vutto ‘‘sampannasīlā’’ti vuttattāti adhippāyo . Sīlaggahaṇañhi pāḷiyaṃ pātimokkhasaṃvaravasena āgataṃ. Tenāha ‘‘pātimokkhasaṃvaroyevā’’tiādi. Tattha avadhāraṇena itaresaṃ tiṇṇaṃ ekadesena pātimokkhantogadhabhāvaṃ dīpeti. Tathā hi anolokiyolokane ājīvahetu chasikkhāpadavītikkame gilānapaccayassa apaccavekkhitaparibhoge ca āpatti vihitāti. Tīṇīti indriyasaṃvarasīlādīni. Sīlanti vuttaṭṭhānaṃ nāma atthīti sīlapariyāyena tesaṃ katthaci sutte gahitaṭṭhānaṃ nāma kiṃ atthi yathā pātimokkhasaṃvaroti ācariyassa sammukhattā apaṭikkhipantova upacārena pucchanto viya vadati. Tenāha ‘‘ananujānanto’’ti. Chadvārarakkhāmattakamevāti tassa sallahukabhāvamāha cittādhiṭṭhānamattena paṭipākatikabhāvāpattito. Itaradvayepi eseva nayo. Paccayuppattimattakanti phalena hetuṃ dasseti. Uppādanahetukā hi paccayānaṃ uppatti. Idamatthanti idaṃ payojanaṃ imassa paccayassa paribhuñjaneti adhippāyo. Nippariyāyenāti iminā indriyasaṃvarādīni tīṇi padhānassa sīlassa parivāravasena pavattiyā pariyāyasīlāni nāmāti dasseti.

此「耶他瓦塔基拉」词（《增删经论》2.2.37；3.10.71-74）为“基拉”语，表示不悦意或不好的含义。此处为导师说法中自己展现不悦意之意。名为圆满戒律，乃是不够细致的普通戒律总称。其又分为四种，如老师长老所言称为“四禁净之戒律”。“最大戒”者（《律论》3.5.412）为断执戒。双方指向指定之义。此处如释义一样，戒定戒律为世尊所说“具足戒律”的主张。戒律受持，帕利语中以巴提摩卡守护戒律闻名。故说“正守巴提摩卡”等。此处着重说明三类守护巴提摩卡戒律具备退回、宁息、过失训诫之意。三类即根本守护、戒律等等。戒律即指戒律所涵义。如有问及守护戒律之处，如同当面向老师请教一般，称为“不肯准许”。其余八门防守即心志专注不退转之意。同样相对称，因缘成慧之义也体现。由因缘产生者为缘起。言下之意为此缘由，也是影响本意的因。同时这名称为戒、根本戒、断枝戒三类戒所组成。

Idāni pātimokkhasaṃvarasseva padhānabhāvaṃ byatirekato anvayato ca upamāya vibhāvetuṃ ‘‘yassā’’tiādimāha. Tattha soti pātimokkhasaṃvaro. Sesānīti indriyasaṃvarādīni. Tassevāti ‘‘sampannasīlā’’ti ettha yaṃ sīlaṃ vuttaṃ, tasseva. Sampannapātimokkhāti ettha pātimokkhaggahaṇena vevacanaṃ vatvā taṃ vitthāretvā…pe… ādimāha. Yathā aññathāpi ‘‘idha bhikkhu sīlavā hotī’’ti (mahāni. 199) puggalādhiṭṭhānāya desanāya uddiṭṭhaṃ sīlaṃ ‘‘pātimokkhasaṃvarasaṃvuto viharatī’’ti (vibha. 508; mahāni. 199) niddiṭṭhaṃ.

今以巴提摩卡戒律作为守护之本体，从不同方面作比较说明，由“谁的”开始论述。此处“守护巴提摩卡戒律”者。其余戒律即指守护戒律。就此而言，此戒为戒律所称之戒。言归正传，从守护戒律晓示广义说明……例如“此处比库有戒”的人们之所称，玩法、训诂说法谓“守护巴提摩卡戒律而修行”的显现。

Pātimokkhasaṃvarasaṃvutāti yo naṃ pāti rakkhati, taṃ mokkheti moceti āpāyikādīhi dukkhehīti ‘‘pātimokkha’’nti laddhanāmena sikkhāpadasīlena pihitakāyavacīdvārā. Te pana yasmā evaṃbhūtā tena samannāgatā nāma honti, tasmā vuttaṃ ‘‘pātimokkhasaṃvarena samannāgatā’’ti.

所谓守护巴提摩卡戒律者，是指能够护持戒律者，此者脱离恶趣苦难。名为“巴提摩卡”，即修行戒律之规则与戒法的门径。因其持守戒律真如是者，称为具备守护巴提摩卡戒律状态。

Aparo nayo (udā. aṭṭha. 31; itivu. aṭṭha. 97) – kilesānaṃ balavabhāvato, pāpakiriyāya sukarabhāvato, puññakiriyāya ca dukkarabhāvato bahukkhattuṃ apāyesu patanasīloti pātī, puthujjano. Aniccatāya vā bhavādīsu kammavegakkhitto ghaṭīyantaṃ viya anavaṭṭhānena paribbhamanato gamanasīloti pātī, maraṇavasena vā tamhi tamhi sattanikāye attabhāvassa pātanasīloti pātī, sattasantāno, cittameva vā, taṃ pātiṃ saṃsāradukkhato mokkhetīti pātimokkhaṃ. Cittassa hi vimokkhena satto vimuttoti vuccati. Vuttañhi ‘‘cittavodānā visujjhantī’’ti, ‘‘anupādāya āsavehi cittaṃ vimutta’’nti (mahāva. 28) ca.

另有教法，即因烦恼力量之强、恶行难堪难行、善行亦难发起，频频陷落到恶趣，称为堕落者、凡夫。或因无常与轮回中业力快速增长，如陶器破裂不能复原一般流转无止，称为轮回流转者。生死众生各有其生命状态，因心得解脱故为解脱。经云“心音响净”、“无执而离烦恼，心得解脱”等。

Atha vā avijjādinā hetunā saṃsāre patati gacchati pavattatīti pātī. ‘‘Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarata’’nti (saṃ. ni. 2.125) hi vuttaṃ. Tassa pātino sattassa taṇhādisaṃkilesattayato mokkho etenāti pātimokkho. ‘‘Kaṇṭhekālo’’tiādīnaṃ viya samāsasiddhi veditabbā.

或因无明果报故，轮回流转起伏不息。如《相应部论》言：“因无明、蔽障缠绕众生，且因渴爱缠结不断转生。”因这些苦集烦恼束缚众生，故名解除苦锁，称为解脱。此中“解脱”可从烦恼集合中得到透彻了知与超出，胜过如“关键时刻”等需重点观证。

Atha vā pāteti vinipāteti dukkheti pāti, cittaṃ. Vuttañhi ‘‘cittena nīyati loko, cittena parikassatī’’ti (saṃ. ni. 1.62). Tassa pātino mokkho etenāti pātimokkho. Patati vā etena apāyadukkhe saṃsāradukkhe cāti pātī, taṇhādisaṃkileso. Vuttañhi ‘‘taṇhā janeti purisaṃ (saṃ. ni. 1.57), taṇhādutiyo puriso’’ti (itivu. 15, 105; a. ni. 4.9) ca ādi. Tato pātito mokkhoti pātimokkho.

接着，言及堕落与堕入苦难，谓之堕落，于心而言。经中云：『众生因心而生，众生因心而环绕』（注释书 1.62）。此处所谓堕落即为解脱，故称为戒律。堕落即从痛苦轮回之中堕入，谓之堕落，为渴爱等染污。经中又云：『渴爱生人（意为牵引人），渴爱为其次』（依佛遗教经等卷）。以此类推，堕落即是解脱即戒律。

Atha vā patati etthāti pātī, cha ajjhattikabāhirāni āyatanāni. Vuttañhi ‘‘chasu loko samuppanno, chasu kubbati santhava’’nti (saṃ. ni. 1.70; su. ni. 171). Tato ajjhattikabāhirāyatanasaṅkhātato pātito mokkhoti pātimokkho. Atha vā pāto vinipāto assa atthīti pātī, saṃsāro. Tato mokkhoti pātimokkho. Atha vā sabbalokādhipatibhāvato dhammissaro bhagavā ‘‘patī’’ti vuccati, muccati etenāti mokkho, patino mokkho tena paññattattāti pātimokkho . Pātimokkho eva pātimokkho. Sabbaguṇānaṃ vā mūlabhāvato uttamaṭṭhena pati ca so yathāvuttatthena mokkho cāti pātimokkho. Pātimokkho eva pātimokkho. Tathā hi vuttaṃ ‘‘pātimokkhantiādimetaṃ mukhametaṃ pamukhameta’’nti (mahāva. 135) vitthāro.

又云此处说堕落，即为六入境门之内外（眼、耳、鼻、舌、身、意）。经中云：『六界众生由此而生，六界因六界而损坏』（注释书 1.70，修多罗尼 171）。由内外六入境门聚合故此堕落即解脱，即戒律。又云堕落、跌倒谓轮回。由轮回故为解脱即戒律。又云世间一切诸王之主诸法蕴聚，世尊称为「堕落」，解脱即是，即解脱即戒律。戒律即戒律。诸种美善的根本本性中，最高现前及正理所依，谓之戒律。戒律即戒律。正如经中所言：『戒律乃断除之门、开端、钥匙』，皆作详细解释。

Atha vā pa-iti pakāre, atīti accantatthe nipāto, tasmā pakārehi accantaṃ mokkhetīti pātimokkho. Idañhi sīlaṃ sayaṃ tadaṅgavasena, samādhisahitaṃ paññāsahitañca vikkhambhanavasena, samucchedavasena ca accantaṃ mokkheti mocetīti pātimokkho. Pati pati mokkhoti vā pātimokkho, tamhā tamhā vītikkamadosato paccekaṃ mokkhoti attho. Pātimokkho eva pātimokkho. Mokkho vā nibbānaṃ, tassa mokkhassa patibimbabhūtoti pātimokkho . Sīlasaṃvaro hi nibbedhabhāgiyo sūriyassa aruṇuggamanaṃ viya nibbānassa udayabhūto tappaṭibhāgo viya hoti yathārahaṃ kilesanibbāpanatoti pātimokkho. Pātimokkhoyeva pātimokkho. Atha vā mokkhaṃ pati vattati mokkhābhimukhanti vā pātimokkhaṃ. Pātimokkhameva pātimokkhanti evamettha pātimokkhasaddassa attho veditabbo.

又言依「堕落」说法中的断尽之意，谓断绝尽节故名戒律。此处戒律乃自我、身分等结合于三学（戒、定、慧）及断除之道，谓彻底解脱，即为解脱。谓此戒律依戒依戒为各人独自断绝，谓独自解脱。戒律即戒律。解脱即涅槃，是解脱之影像表现，故名戒律。守戒者断欲热如同太阳升起，果断断染，因而达到断尽烦恼断除之意，即戒律。戒律乃戒律。又者，有时解脱之意即解脱所趋向，也称戒律。戒律即戒律，应如此理解戒律义理。

Ācāragocarasampannāti kāyikavācasikaavītikkamasaṅkhātena ācārena ceva navesiyagocaratādisaṅkhātena gocarena ca sampannā, sampannaācāragocarāti attho. Appamattesūti atiparittakesu anāpattigamanīyesu, dukkaṭadubbhāsitamattesūti apare. Vajjesūti gārayhesu. Te pana ekantato akusalasabhāvā hontīti āha ‘‘akusaladhammesū’’ti. Bhayadassinoti bhayato dassanasīlā, paramāṇumattampi vajjaṃ sineruppamāṇaṃ viya katvā bhāyanasīlā. Sammā ādiyitvāti sammadeva sakkaccaṃ sabbaso ca ādiyitvā. Sikkhāpadesūti niddhāraṇe bhummanti samudāyato avayavaniddhāraṇaṃ dassento ‘‘sikkhāpadesu taṃ taṃ sikkhāpadaṃ samādiyitvā sikkhathā’’ti atthamāha. Sikkhāpadameva hi samādātabbaṃ sikkhitabbañcāti adhippāyo. Yaṃ kiñci sikkhākoṭṭhāsesūti sikkhākoṭṭhāsesu mūlapaññattianupaññatisabbatthapaññattipadesapaññattiādibhedaṃ yaṃ kiñci sikkhitabbaṃ paṭipajjitabbaṃ pūretabbaṃ sīlaṃ. Taṃ pana dvāravasena duvidhamevāti āha ‘‘kāyikaṃ vācasikañcā’’ti. Imasmiṃ atthavikappe sikkhāpadesūti ādhāre bhummaṃ sikkhābhāgesu kassaci visuṃ aggahaṇato. Tenāha ‘‘taṃ sabba’’nti.

所谓具戒修行者，即以身、语行为之无误为戒，对掌教之所住及所入等领地产生相等专注，谓之具戒修行者。此处具戒行即戒。小过失中无过失者，恶言恶说者称恶言恶行者，重罪者称重罪。说「恶法者」言其恶恶如蛇毒，由惧生相像，极细者亦堪惧，火苗所燃压制的火焰般行为相等恶法。明了说即毋庸疑。所谓戒律戒令，即依戒律条文而修行戒法者。戒律乃戒律。泛论戒藏中所有戒律及其细节，无论何种戒律，应悉数学习、修行、完整遵守。对此门径戒律谛论，言肉体戒与言语戒等两种门径戒律依当机用而分别。依戒律条文基础，暗示戒律中有人违反若干戒令者。故说「所有戒律」。

§65

65.Kasmā āraddhanti (a. ni. ṭī. 3.10.71-74) desanāya kāraṇapucchā. Sīlānisaṃsadassanatthanti payojananiddeso. Ko attho kva attho kva nipātitāti? Nayidamevaṃ daṭṭhabbaṃ. Sīlānisaṃsadassanatthanti hi ettha byatirekato yaṃ sīlānisaṃsassa adassanaṃ, taṃ imissā desanāya kāraṇanti kasmā āraddhanti vineyyānaṃ sīlānisaṃsassa adassanatoti atthato āpanno eva hotīti. Tenāha ‘‘sacepī’’tiādi. Sīlānisaṃsadassanatthanti pana imassa atthaṃ vivarituṃ ‘‘tesa’’ntiādi vuttaṃ. Ānisaṃsoti udayo. ‘‘Sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggalokaṃ upapajjatī’’tiādīsu (dī. ni. 2.150; 3.316; a. ni. 5.213; mahāva. 285) pana vipākaphalampi ‘‘ānisaṃso’’ti vuttaṃ. Ko visesoti ko phalaviseso. Kā vaḍḍhīti ko abbhudayo. Vijjamānopi guṇo yāthāvato vibhāvito eva abhiruciṃ uppādeti, na avibhāvito, tasmā ekantato ānisaṃsakittanaṃ icchitabbamevāti dassetuṃ visakaṇṭakavāṇijo udāhaṭo.

第六十五条。何以人为教化而起于戒律？此问为开示因果之因。谓戒律审察戒道之由。何义？何处所？当宜观察此。所谓戒审察者，即于戒道相反面处察之，即何故圣弟子起戒、护戒因求解脱者也。故言「乃因故而起」，意即缘故生起戒审察。经中云：『若人与戒相应，身解脱，死后往生善趣天界』等，于戒净相果报有差别，称此为因差别（因果差别）。何谓差别？何谓果之差别？何谓增加？谓觉受形相现知之能力增长，为此因缘经行成熟，不是减损故。故戒净相因缘的差别当具足而观察，有如买卖不舍弃劣品之商人所为，故明应专心观察。

Tattha guḷo nāma ucchurasaṃ pacitvā cuṇṇādīhi missitvā sampiṇḍane piṇḍībhūtaṃ. Phāṇitaṃ apiṇḍitaṃ dravībhūtaṃ. Khaṇḍaṃ bhijjanakkhamaṃ. Sakkharā nāma phalikasadisā. Sakkharādīniti ādi-saddena macchaṇḍikānaṃ saṅgaho. Tasmiṃ kāle guḷādīsu visakaṇṭakavohāro apaccantadese pacuroti ‘‘paccantagāmaṃ gantvā’’ti vuttaṃ. Dārake ca palāpesuṃ ‘‘visakaṇṭakaṃ mā gaṇhantū’’ti.

此中所谓糖，是指熬炼至浓稠之浓汁，混合粉末诸物制成块状。状态可溶解、非结块状。称为碎质、易溶解。糖俗称为含果类。以「糖」等名称总称指众多有欲之事物聚合。此时「糖」等物耗尽山处燃烧，谓烧尽尽处，称「西来村（意即枯竭之乡）」。孩童们玩耍时呼喊：「切勿取糖！」以此示范戒律精进勿为恶行的喻意。

Piyoti piyāyitabbo. Piyassa nāma dassanaṃ ekantato abhinanditabbaṃ hotīti āha ‘‘viyacakkhūhi sampassitabbo’’ti. Pītisamuṭṭhānapasannasommarūpapariggahañhi cakkhu ‘‘piyacakkhū’’ti vuccati. Tesanti sabrahmacārīnaṃ. Manavaḍḍhanakoti pītimanassa paribrūhanato uparūpari pīticittassa uppādako. Garuṭṭhāniyoti garukaraṇassa ṭhānabhūto. Jānaṃ jānātīti ñāṇena jānitabbaṃ jānāti. Yathā vā aññe ajānantāpi jānantā viya pavattanti, na evamayaṃ, ayaṃ pana jānanto eva jānāti . Passaṃ passatīti dassanabhūtena paññācakkhunā passitabbaṃ passati, passanto eva vā passati. Evaṃ sambhāvanīyoti evaṃ viññutāya paṇḍitabhāvena sambhāvetabbo.

「可爱者应当被爱。」所谓可爱者，其见法应当只专一欣乐，故言「须以净慧之眼加以观察。」喜乐感生时，目识摒除晦暗，形象鲜明清净，如此眼称为『可爱之眼』。此三者皆为众修弟子。内心增长者，即由喜乐心增强而相续产生喜心。"加重"者，方为加能者。所谓"认识"即知晓慧能所知。譬如其他无知者如同知者转相发生，不是如此，唯有真正知者方能知之。见者者，以见法的般若慧眼观察，一定须观察，见即见，或见则见。由此当修行，以具慧及博学心加以培养。

Sīlesvevassa paripūrakārīti sīlesu paripūrakārī eva bhaveyyāti evaṃ uttarapadāvadhāraṇaṃ daṭṭhabbaṃ. Evañhi iminā padena uparisikkhādvayaṃ anivattitameva hoti. Yathā pana sīlesu paripūrakārī nāma hoti, taṃ phalena dassetuṃ ‘‘ajjhatta’’ntiādi vuttaṃ. Vipassanādhiṭṭhānasamādhisaṃvattanikatāya hi idha sīlassa pāripūrī, na kevalaṃ akhaṇḍādibhāvamattaṃ. Tenāha ‘‘yāni kho pana tāni akhaṇḍāni…pe… samādhisaṃvattanikānī’’ti. Evañca katvā upari sikkhādvayaṃ sīlassa sambhārabhāvena gahitanti sīlassevettha padhānaggahaṇaṃ siddhaṃ hoti. Tathā hi cittekaggatāsaṅkhārapariggahānaṃ sīlassānurakkhaṇabhāvaṃ vakkhati. Yaṃ pana vakkhati ‘‘sikkhattayadesanā jātā’’ti (ma. ni. aṭṭha. 1.65), taṃ itarāsampi sikkhānaṃ idha gahitatāmattaṃ sandhāya vuttaṃ, na padhānabhāvena gahitataṃ. Yadi evaṃ kathaṃ sīlassa appamattakatāvacanaṃ. Vuttañhetaṃ ‘‘appamattakaṃ kho panetaṃ, bhikkhave, oramattaka’’nti (dī. ni. 1.7). Taṃ puthujjanagocaraṃ sandhāya vuttaṃ. Tathā hi tattha na nippadesato sīlaṃ vibhattaṃ, evaṃ katvā tattha sīlamattakanti mattaggahaṇaṃ samatthitanti daṭṭhabbaṃ. Anūnenāti akhaṇḍādibhāvena, kassaci vā ahāpanena upapannena. Ākārenāti karaṇena sampādanena. Cittasamatheti cittasamādhāne. Yuttoti aviyutto pasuto. Yo sabbena sabbaṃ jhānabhāvanaṃ ananuyutto, so taṃ bahi nīharati nāma. Yo ārabhitvā antarā saṅkocaṃ āpajjati , so taṃ vināseti nāma. Yo pana īdiso ahutvā jhānaṃ upasampajja viharati, so anirākatajjhānoti dassento ‘‘bahi anīhaṭajjhāno’’tiādimāha.

律法修满者，即于律法中实为圆满者，此应明了律法最终句。此句乃上前两句之结，唯此不废。譬如称律法修满者者，以其所成之功德为标示，如谓“内在”等言。由于内观禅定与智慧禅定同时具足，此处律法之圆满，不止于无间断之含义。是以说：“那些不间断……并随禅定相续者。”以此方法修成律法，律法累积为重要内容，乃能成就持戒之关键。正如说“修行法诞生”，此意实为尽修行门类之一说，并非以此为主要目标准。若如是说戒律之甚微者，即谓“甚微为止，为放逸”，此言属凡夫境界。由此不得断说戒律为不净，若断则戒律必将失立。因此应说戒律为教法根基，表明所谓“戒律为核心”，此理应知。所谓稍有，乃由间断无间断。具状者，即以行为完成。心定，有相于修习禅定。适者，即无缠缚、不牵连者。凡全然无违逆禅定习气者，名为除除出之义。若起中断烦恼，名为灭也。若未成是已入定修行，名为未折行为正定，故称“未灭为高深禅定”等言。

Aniccassa tebhūmakadhammassa, aniccanti vā anupassanā aniccānupassanā. Tathā dukkhānupassanā anattānupassanā ca. Tasseva nibbindanākārena pavattā anupassanā nibbidānupassanā. Virajjanākārena pavattā anupassanā virāgānupassanā. Nirodhassa anupassanā nirodhānupassanā. Paṭinissajjanavasena pavattā anupassanā paṭinissaggānupassanā. Suññāgāragato bhikkhu tattha laddhakāyavivekatāya samathavipassanāvasena cittavivekaṃ paribrūhento yathānusiṭṭhaṃ paṭipattiyā lokaṃ sāsanañca attano visesādhigamaṭṭhānabhūtaṃ suññāgārañca upasobhayamāno guṇavisesādhiṭṭhānabhāvāpādanena viññūnaṃ atthato taṃ brūhento nāma hotīti vuttaṃ ‘‘brūhetā suññāgārāna’’nti. Tenāha ‘‘ettha cā’’tiādi. Ayameva suññāgārānubrūhanaviññuppasatthānaṃ bhājanaṃ, na senāsanapatiṭṭhāpananti dassento āha ‘‘ekabhūmakādi…pe… daṭṭhabbo’’ti. Suññāgāraggahaṇena cettha araññarukkhamūlādi sabbaṃ padhānānuyogakkhamaṃ senāsanaṃ gahitanti daṭṭhabbaṃ.

无常三地法者，谓无常或不观察无常之观察。如是则为无常观察。亦应观苦及无我。如是观察生厌离之因，则为厌离观察。以净寂生滅之因，则为离欲观察。以断灭之因，则为断灭观察。以舍弃依止之相，则为舍弃观察。游方沙门入空寂处，因得入色身离欲，随顺止观之力，心独住而增精进，依此切实修行，令世间法与佛教法渐入自身特有之得证基点，且净寂处亦渐净化。以妙法功德为主，给予智慧者真实宣说。因此有云“应宣说空寂处”。此中所指即空寂处之观习而显现之精进清净生命食粮，不是军营庙宇等所在。以空寂处为根基，由生须曲林木薮等全部诸根本创造物，乃为军营之所依此中得知。

Taṇhāvicaritadesanāti ‘‘ajjhattikassa upādāyā’’ti (vibha. 937) ādinayappavattaṃ taṇhāvicaritasuttaṃ. Taṇhāpadaṭṭhānattāti taṇhāsannissayattā. Na hi taṇhāvirahitā mānadiṭṭhipavatti atthi. Mānadiṭṭhiyo osaritvāti dassetabbatāya mānadiṭṭhiyo ogāhetvāti attho. Gahaṇatthameva hi desetabbadhammassa desanāya osaraṇaṃ. Taṇhāmānadiṭṭhiyo papañcattayaṃ sattasantānassa saṃsāre papañcanato anuppabandhanavasena vitthāraṇato. Sīlapadaṭṭhānattāti sīlādhiṭṭhānattā.

渴爱观行说者，即由“内在执著”起，称为渴爱观法。渴爱之所在，即依赖渴爱故生。无渴爱故，则无我慢及见失等障碍。于我慢见分别随流，则当明知为我慢见之荡涤。渴爱我慢见者，为七世众生轮回中因其错误联系而生种种计较、纷乱而不相续。持戒所在，即为戒律之坚固守护基础。

Adhicittasikkhā vuttāti ānetvā sambandho. Vipassanāvasena suññāgāravaḍḍhaneti yojanā. Dvepi sikkhāti adhicittādhipaññāsikkhā. Saṅgahetvāti adhisīlasikkhāya saddhiṃ saṅgahetvā vuttā. Yadi evamayaṃ sikkhattayadesanā jātāti sikkhattayānisaṃsappakāsanī siyāti anuyogaṃ sandhāyāha ‘‘ettha cā’’tiādi. Tattha yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Indriyasaṃvaro viya pātimokkhasaṃvarassa catupārisuddhisīlassa ārakkhabhūtā cittekaggatā vipassanā ca idha gahitāti tadubhayaṃ appadhānaṃ, sīlameva pana padhānabhāvena gahitanti veditabbaṃ. Tenāha ‘‘sīlānurakkhikā evā’’tiādi.

胜心修行说者，谓由胜心来连接。以慧禅之力，令空寂处增长，此为连接。修行二种，即胜心及胜慧之修学。此所谓“连接”，即由修习持戒与胜慧胜心合和而成立。若此修行法诞生，则为三种修学因缘相显。有关内容，后面详述。感官制摄等，如戒律四清净之主要守护，心聚一处、观法等俱被涵摄。其中二者不应废弃，唯有戒律持守以其重要性为首。是以云“唯有持戒守护”。

Balavatarasukhanti samuppannabyādhidukkhato balavataraṃ, taṃ abhibhavituṃ samatthaṃ jhānasukhaṃ uppajjati. Balavamamattaṃ hoti, tena daḷhaattasinehena viluttahadayo kusaladhamme chaḍḍento so tathārūpesu…pe… posetā hoti. Balavamamattaṃ vā sineho na hoti ‘‘suddho saṅkhārapuñjo’’ti yāthāvadassanena ahaṃkāramamaṃkārābhāvato. Dubbhikkhabhaye khudābhibhavaṃ sandhāyāha ‘‘sacepissa antāni bahi nikkhamantī’’ti. Byādhibhayaṃ sandhāyāha ‘‘ussussati visussanī’’ti. Ādi-saddena gahitaṃ corabhayaṃ sandhāyāha ‘‘khaṇḍākhaṇḍiko vā’’ti. Ubhayassāti samathavipassanādvayassa. Ettha ca ‘‘ajjhattaṃ ceto…pe… suññāgārāna’’nti imehi visesanibbedhabhāgiyabhāvāpādanena sīlaṃ rakkhituṃ samatthā eva cittekaggatāvipassanā gahitā. Yasmā parato jhānavimokkhaphalābhiññāṇaadhiṭṭhānabhāvo sīlassa uddhaṭo, tasmā tassa bhiyyopi sambhārabhūtā eva cittekaggatā vipassanā tattha tattha gahitāti veditabbā.

力衰苦痛者，谓因病苦而力衰，故生禅定安乐。由力衰故，心能断除强烈贪嗔等恶习，舍离恶法，进修善法。由力衰则嗔恨不复生起，正如“清净业堆”理所当然，因不存在我慢及执我故。贫饥恐惧时，则言“若此时彼终将离去”。疾病恐惧则有“气息微弱”说。盗贼恐惧则以“断断续续”言其断续不断。此二者，谓调心止观二法。于此又说“心内在深处……空寂处”等，表明由正观及正定而能坚固守护持戒。由于外离禅定之胜果通达之心态胜过持戒，故此须加以护持，乃为心聚及正慧而广泛守护。

Sīlādīti ādi-saddena yathāvuttacittekaggatāvipassanā saṅgaṇhāti, sīlassa vā mūlakāraṇabhūtaṃ sabbaṃ kammassakatañāṇañca saṅgaṇhāti kammapathasammādiṭṭhiṃ vā. Sīlañhi tadaññampi puññakiriyāvatthu teneva parisodhitaṃ mahapphalaṃ hoti mahānisaṃsanti. Lābhī assanti lābhā sāya saṃvaraṇasīlaparipūraṇaṃ pāḷiyaṃ āgataṃ kimīdisaṃ bhagavā anujānātīti? Na bhagavā sabhāvena īdisaṃ anujānāti, mahākāruṇikatāya pana puggalajjhāsayena evaṃ vuttanti dassento ‘‘na cetthā’’tiādimāha. Tattha ghāsesanaṃ chinnakatho na vācaṃ payuttaṃ bhaṇeti chinnakatho mūgo viya hutvā obhāsaparikathānimittaviññattipayuttaṃ ghāsesanaṃ vācaṃ na bhaṇe na katheyyāti attho. Puggalajjhāsayavasenāti saṅkhepato vuttamatthaṃ vivaranto ‘‘yesañhī’’tiādimāha. Raso sabhāvabhūto ānisaṃso rasānisaṃso.

以戒为首字，合乎所说，用以说明修习正见与观照的统一性。包括了戒作为根本因，涵盖一切身口意业的知识，及对业道正见的洞察。戒亦是善功德之所依，因而净化修行，使其结果丰盛且功德广大。有人得此利益、成就戒律周全的庄严境界，便问：世尊是否许可此教法？世尊并非公开明许可，而是以大悲心，借用他人之意传达否定的命意。此处比喻已割断草茎的草茎停止言语，沉默如哑者，意谓无须明言许可。所谓借用他人意旨者，简言之为表明“若有此意”，即表该意义属于自然之义，是以示意。善的本性兴起因缘，缘生味也即功德果报之义。

Paccayadānakārāti cīvarādipaccayavasena dānakārā. ‘‘Devānaṃ vā’’ti vuttavacanaṃ pākaṭīkātumāha ‘‘devāpī’’tiādi. ‘‘Pañcime gahapatayo ānisaṃsā’’tiādīsu (dī. ni. 2.150) anisaṃsasaddo phalapariyāyopi hotīti āha ‘‘ubhayametaṃ atthato eka’’nti.

称为因缘赠与者，是指依衣钵等因缘所成的赠与。关于“天人”等言辞，彼此等同表达“天人亦然”等义。以《长部·尼陀经》所言“有五种主人缘故”等等，将“无缘”一词也解释为结果的意义，谓二者皆为真理之意义，故云“二者实一意义”。

Sassusasurā ca tappakkhikā ca sassusasurapakkhikā. Te ñātiyonisambandhena āvāhavivāhasambandhavasena sambandhā ñātī. Sālohitāti yonisambandhavasena. Ekalohitasambaddhāti ekena samānena lohitasambandhena sambaddhā. Peccabhāvaṃ gatāti petūpapattivasena nibbattiṃ upagatā. Te pana yasmā idha katakālakiriyā kālena katajīvitupacchedā honti, tasmā vuttaṃ ‘‘kālakatā’’ti. Pasannacittoti pasannacittako. Kālakato pitā vā mātā vā petayoniṃ upapannoti adhikārato viññāyatīti vuttaṃ ‘‘mahānisaṃsameva hotī’’ti, tassa tathā sīlasampannattāti adhippāyo. Ariyabhāve pana sati vattabbameva natthi. Tenāha ‘‘anekāni kappasatasahassānī’’tiādi. Bahukāranti bahupakāraṃ. Upasaṅkamananti abhivādanādivasena upagamanaṃ. Payirupāsananti upaṭṭhānanti.

枭、夜魔及夜魔之鹰，彼此因亲族血缘、居住同地、婚姻之生计关系称为亲族。血缘关系称作红血亲。单一红血关系即指以同一血液相连。所谓灵魂状态，是指死后依附恶鬼之流转。而彼等之所以被称为时断者，是因彼处断命、断生故。清净心者谓平静柔和之心。所谓时断者，能知父母死亡，往恶道去，故有大功德之说；是戒具足所显之德行。彼时修习圣道，唯应勤谨修持，是故说“成就无数劫”等言。多功者者，谓具有多方面功德。迎接者，谓以礼仪等方式接待迎接。侍奉者，谓恭敬照料。

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66.Ajjhottharitāti madditā. Ukkaṇṭhāti riñcanā anabhirati ananuyogo. Sīlavā bhikkhu attano sīlakhaṇḍabhayena samāhito vipassako ca paccayaghātena aratiyā ratiyā ca sahitā abhibhavitāva hotīti āha ‘‘sīlādiguṇayuttenevā’’tiādi.

“上升者”意为滋长、加重。渴恨者，意为贪爱、嗔恨、厌恶、懈怠等烦恼。具戒比库，因畏惧失戒而专心正念而修习观慧，依因缘伤害净除烦恼，于是感到欢喜满足之故，谓此者“具戒及诸功德之人”等。

Cittutrāso bhāyatīti bhayaṃ. Ārammaṇaṃ bhāyati etasmāti bhayaṃ. Purimavārasadisattā vuttanayamevāti atidisitvāpi puna taṃ dassetuṃ ‘‘sīlādiguṇayutto hī’’tiādi vuttaṃ. Therassa heṭṭhā nisinnattā devatāya dārakā sakabhāvena saṇṭhātuṃ sukhena vattituṃ asakkontā asamatthā.

心怖惊者，谓内心生起畏惧惧怕。由缘起所惧而生怖惧。前世之命归众生，即所为言。虽已远超前生种种之命，然仍能显见其心意，“具戒及诸功德者”云云。如长老坐下，显现天人、童子等，于彼人们之中相逢共处，其乐难以言喻，无有他境能及。

Adhikaṃ cetoti abhiceto, upacārajjhānacittaṃ. Tassa pana adhikatā pākatikakāmāvacaracittehi sundaratāya sapaṭipakkhato visuddhiyā cāti āha ‘‘abhikkantaṃ visuddhicitta’’nti. Adhicittanti samādhimāha, so ca upacārasamādhi daṭṭhabbo. Vivekajaṃ pītisukhaṃ, samādhijaṃ pītisukhaṃ, apītijaṃ jhānasukhaṃ, satipārisuddhijaṃ jhānasukhanti catubbidhampi jhānasukhaṃ paṭipakkhato nikkhantataṃ upādāya ‘‘nekkhammasukha’’nti vuccatīti āha ‘‘nekkhammasukhaṃ vindantī’’ti. Icchiticchitakkhaṇe samāpajjituṃ samatthoti iminā tesu jhānesu samāpajjanavasībhāvamāha, ‘‘nikāmalābhī’’ti pana vacanato āvajjanādhiṭṭhānapaccavekkhaṇavasiyopi vuttā evāti veditabbā. Sukheneva paccanīkadhamme vikkhambhetvāti etena tesaṃ jhānasukhakhippābhiññatañca dasseti. Vipulānanti vepullaṃ pāpitānaṃ. Jhānānaṃ vipulatā nāma subhāvitabhāvena ciratarappatti, sā ca paricchedānurūpāva icchitabbbāti ‘‘vipulāna’’nti vatvā ‘‘yathāparicchedeyeva vuṭṭhātuṃ samatthoti vuttaṃhotī’’ti āha. Paricchedakālañhi appatvāva vuṭṭhahanto akasiralābhī na hoti yāvadicchakaṃ pavattetuṃ asamatthattā. Idāni teyeva yathāvutte samāpajjanādivasībhāve byatirekavasena vibhāvetuṃ ‘‘ekacco hī’’tiādi vuttaṃ. Tattha lābhīyeva hotīti idaṃ paṭiladdhamattassa jhānassa vasena vuttaṃ. Tathāti icchiticchitakkhaṇe. Pāribandhiketi vasībhāvassa paccanīkadhamme. Jhānādhigamassa pana paccanīkadhammā pageva vikkhambhitā, aññathā jhānādhigamo eva na siyā. Kicchena vikkhambhetīti kicchena visodheti. Kāmādīnavapaccavekkhaṇādīhi kāmacchandādīnaṃ viya aññesampi samādhipāribandhikānaṃ dūrasamussāraṇaṃ idha vikkhambhanaṃ visodhanañcāti veditabbaṃ. Nāḷikāyantanti kālamānanāḷikāyantaṃ āha.

“增多心”指专心禅定。此心以近行禅定相佐，因增益了对于欲乐、恼恨、昏沉等烦恼之清净，故称“极纯净心”。所谓极心者，是指禅定；此当观为近行禅定。由清净而生之喜乐乃出离喜乐，非出离者为禅定喜乐，及正念清净所生之禅喜，遂分为四种禅喜之乐。此乃由五禅支的不同类别乐，依其渐次而有区别，因应出离喜乐而说是“出离乐”。谓其心可随意进入此诸禅定。又谓“欲得此乐”，此意指修行达至更高层次之依止所。所谓“欲得成就者”是指心念依止。四禅乐虽俱备，却易散乱，能对此乐具有迅速达成之通达，亦即见证其速效。所谓“广大”，指恶业业果之繁多。禅定之广大，乃其圆满发展、长久持守，乃如分段愈完整，彼乐方得长住。禅定修持期间未达到分段者，无大成果，不能长住下段之境，故云修持须分段。此次所述乃指诸禅定达成状态之分别，谓部分者从善修其乐。此宁为出离念之依止。禅定取得时之果实生出时易散乱。若不易散乱，此禅定果方能成就。观世音修持应断诸内散乱诸缘，明确净除。此称“时间结构之终结”，谓此禅定状态已超于时间之流转。

Visesena rūpāvacaracatutthajjhānaṃ sabbaso vasībhāvāpāditaṃ abhiññāpādakanti adhippāyenāha ‘‘abhiññāpādake jhāne vutte’’ti. Arūpajjhānampi pana adhiṭṭhānatāya pādakameva cuddasadhā cittaparidamanena vinā tadabhāvato. ‘‘Evamabhiññāpādake rūpāvacarajjhāne vutte rūpāvacaratāya kiñcāpi abhiññānaṃ lokiyavāro āgato’’ti ayañhettha adhippāyo. Nanti abhiññāvāraṃ. Cattāri…pe… ariyamaggā sīlānaṃ ānisaṃso sampannasīlasseva lābhato. Pariyādiyitvāti gahetvā.

“由特殊色行第四禅完全获持，具足禅力者乃为‘具足禅力者’”，此是统摄之义，故言“说为具足禅力禅定”。对于无色禅，因其立住，止于根本，凡由制伏心意流转而缺其所主故，别立定为脚。由此，言“如是，具足禅力者称谓色行禅定者，于色行乐中略有此世智的阻碍”者，此为统摄之意。为此，不应谓之为能断除智慧之阻碍。四圣道的戒律具足功德，乃依戒律而得利。所谓“授受”，意为接受而持守。

Aṅgasantatāyāti nīvaraṇādīnaṃ paccanīkadhammānaṃ sudūratarabhāvena jhānaṅgānaṃ vūpasantatāya, nibbutasabbadarathapariḷāhatāyāti attho, yato tesaṃ jhānānaṃ paṇītatarādibhāvo. Ārammaṇasantatāyāti rūpapaṭighādivigamanena saṇhasukhumādibhāvappattasantabhāvena. Yadaggena hi nesaṃ bhāvanābhisamayasabbhāvitasaṇhasukhumākārāni ārammaṇāni santāni, tadaggena jhānaṅgānaṃ santatā veditabbā. Ārammaṇasantatāya santatā lokuttaradhammārammaṇāhi paccavekkhaṇāhi dīpetabbā. Vimuttā visesena muttā. Ye hi jhānadhammā tathāpavattapubbabhāgabhāvanāhi tabbisesatāya sātisayaṃ paṭipakkhadhammehi vimuttivasena pavattanti, tato eva tathāvimuttatāya pitu aṅke vissaṭṭhaaṅgapaccaṅgo viya kumāro nirāsaṅkabhāvena ārammaṇe adhimuttā ca pavattanti, te vimokkhāti vuccanti. Tenāha ‘‘vimokkhāti paccanīkadhammehi vimuttattā ārammaṇe ca adhimuttattā’’ti . Yadipi ārammaṇasamatikkamavasena pattabbāni āruppāni, na aṅgātikkamavasena, tathāpi yasmā ārammaṇe avirattassa jhānasamatikkamo na hoti, samatikkantesu ca jhānesu ārammaṇaṃ samatikkantameva hoti, tasmā ārammaṇasamatikkamaṃ avatvā ‘‘rūpāvacarajjhāne atikkamitvā’’ti icceva vuttaṃ. Atikkamma rūpeti pāḷiyaṃ ‘‘sampādetabbā, passitabbā’’ti vā kiñci padaṃ icchitabbaṃ, asutaparikappanena pana payojanaṃ natthīti ‘‘santāti padasambandho’’ti vuttaṃ. Evañca katvā tena virāgabhāvena tesaṃ santatāti ayampi attho vibhāvito hoti. Rūpajjhānādīnaṃ viya natthi etesaṃ ārammaṇabhūtaṃ vā phalabhūtaṃ vā rūpanti arūpā. Arūpā eva āruppā. Tenāha ‘‘ārammaṇato ca vipākato ca rūpavirahitā’’ti. Nāmakāyenāti sahajātanāmasamūhena.

“诸行连续”，指妨碍等行为之近因等从遥远侧对禅行诸要素的连贯之理；“诸行静灭忍”，意指因禅定纯净故，产诸行中最优美的现象。所谓“缘起连续”，是指因色扰反作用消失，由细微承袭等现象所成之连续性。由缘起之缘故，这些禅行之连续应当察知。缘起连续须由超世间功德之缘起观照清楚表示。“解脱”意指特殊解脱。由禅之诸法及其前行净治，透过记忆清现的相应正法，行者得以如解脱者般修行，此时出世之解脱得以完成。因此，为达到色行禅法的断除之意，虽可由超越缘起之相断除无常，然因对缘起处无中断，禅定境界仅中断缘起中个别处，相续仍存，故云“断除色行禅定”，意即完成此义。断除，即巴利语“应当成就，应当见”之意，然非听闻设想以成果，故无用处。谓“连续”乃指习定之关联词。依此实证，断除的缘起状态或结果非色行亦非无色行，无色即非无色行。故称之为“由缘起及果报缺色行”。所谓名色体，是由本来既有名集合而成。

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67.Saṃyojentīti bandhanti. Kehīti āha ‘‘khandhagatī’’tiādi. Asamucchinnarāgādikassa hi khandhādīnaṃ āyatiṃ khandhādīhi sambandho, samucchinnarāgādikassa pana taṃ natthi katānampi kammānaṃ asamatthabhāvāpattitoti. Rāgādīnaṃ anvayato ca saṃyojanaṭṭho siddhoti āha ‘‘khandhagati…pe… vuccantī’’ti. Parikkhayenāti samucchedena sabbaso āyatiṃ anuppajjanena. Paṭipakkhadhammānaṃ anavasesato savanato pīḷanato soto, ariyamaggoti āha ‘‘sototi ca maggassetaṃ adhivacana’’nti. Taṃ sotaṃ ādito panno adhigacchīti sotāpanno, aṭṭhamako. Tenāha ‘‘taṃsamaṅgīpuggalassā’’ti, paṭhamamaggakkhaṇe puggalassāti adhippāyo. Idha pana panna-saddo ‘‘phalasacchikiriyāya paṭipanno’’tiādīsu (a. ni. 8.59) viya vattamānakālikoti āha ‘‘maggena phalassa nāmaṃ dinna’’nti. Abhītakālikatte pana sarasatova nāmalābho siyā. Virūpaṃ sadukkhaṃ saupāyāsaṃ nipātetīti vinipāto, apāyadukkhe khipanako. Dhammoti sabhāvo. Tenāha ‘‘attāna’’ntiādi. Kasmāti avinipātadhammatāya kāraṇaṃ pucchati. Apāyaṃ gamentīti apāyagamanīyā. Sambujjhatīti sambodhi, ariyamaggo. So pana paṭhamamaggassa adhigatattā avasiṭṭho eva adhigandhabbabhāvena icchitabboti āha ‘‘uparimaggattaya’’nti.

“结缚”，意为拘束；“结”谓诸蕴运动等。谓“身心行赴”，亦云“蕴行”等。无贪瞋痴断绝者与蕴等相应关系持续，贪瞋痴尚未断绝者则无此断绝关系，因所造业不能断绝。由此贪瞋痴及连锁结缚生起，故言“蕴缚……谓之”。“尽灭”即究竟断尽而无再生。令修行行住不遗余地听闻、正思惟称为圣道，即《经典》中谓“道也”。称“所依”者缘起基础智知，或谓“初智”为初得洞察故。称“八圣人”，为初道果果德阿拉汉之别名，谓修得圣道至此者。谓“以道取果德”，故曰“得道果”。以常寂清净故，谓此为“上道”。若依《经》中“与道所生，名为得果之时”之说，是谓熟时。此意谓在此“上道终究应得绝灭”，遂引“后道行二种”，言先道得果至后道应继行法之差别。此说旨在提出道果得果后之应行区别，故称“后道行”。

Vaṇṇabhaṇanatthaṃ vuttāni,na pahātabbānīti adhippāyo. Oḷārikānaṃ rāgādīnaṃ samucchindanavasena pavattamāno dutiyamaggo avasiṭṭhānaṃ tesaṃ tanubhāvāpattiyā uppanno nāma hotīti vuttaṃ ‘‘rāgadosamohānaṃ tanuttā’’ti. Adhiccuppattiyāti kadāci karahaci uppajjanena. Pariyuṭṭhānamandatāyāti samudācāramudutāya. Abhiṇhaṃ na uppajjanti tajjassa ayonisomanasikārassa anibaddhabhāvato. Mandamandā uppajjanti vipallāsānaṃ tappaccayānañca mohamānādīnaṃ mudutarabhāvato. Bahalāva uppajjanti vatthupaṭisevanatoti adhippāyo. Tenāha ‘‘tathā hī’’tiādi.

谓已陈述风相文字之用，无可放弃之意。因如瘟疫蔓延般无贪瞋痴断除而生后道之存在，称之为“贪、嗔、痴体受后道”。意即“由进一步生起故，称作是生”。“后生起”，指或随时、或某处生起。谓后道清净，因无错误不正维持，故不直接生起，但因烦恼错乱中渐生，因无明妄想加剧故仍生起。生起多者缘先前生活，称为“因缘所致”。故实现所说“确如是”等意。

Sakiṃ āgamanadhammoti paṭisandhivasena sakiṃyeva āgamanasabhāvo. Ekavāraṃyeva…pe… āgantvāti iminā pañcasu sakadāgāmīsu cattāro vajjetvā ekoyeva gahitoti dassento ‘‘yopi hī’’tiādimāha. Tattha yvāyaṃ pañcamako sakadāgāmī ‘‘idha maggaṃ bhāvetvā devaloke nibbatto, tattha yāvatāyukaṃ ṭhatvā puna idhūpapajjitvā parinibbāyatī’’ti vutto, tassa ekabījinā saddhiṃ kiṃ nānākaraṇanti? Ekabījissa ekā paṭisandhi, sakadāgāmissa dve paṭisandhiyoti idaṃ tesaṃ nānākaraṇaṃ. Yassa hi sotāpannassa ekaṃyeva khandhabījaṃ, na ekaṃ attabhāvaggahaṇaṃ, so ekabījīti.

谓“同来法”，即再来佛之本质。“同来”之意在于其来世不外此法义。谓单次来临……即两次或十次皆成“来”，但多仅称一次。如经云“又有第五再来者，修行于此道，往生天界安乐，久住后再回此世，最终涅槃”，此乃称一粒种子相续不断，何以区别？其因一而续乃称一粒种，而再来者因有两续故称两粒种。一粒种系于一果，不复生故称一粒种。

Heṭṭhāti ‘‘amahaggatabhūmiya’’nti heṭṭhā sambandhanena. Heṭṭhābhāgassa hitāti heṭṭhābhāgiyā, tesaṃ. Tānīti orabbhāgiyasaṃyojanāni. Kāmāvacare nibbattatiyeva ajjhattaṃ saṃyojanattā. Tathā hesa dūratopi āvattidhammo evāti dassetuṃ gilabaḷisamacchādayo upamābhāvena vuttā. Opapātikoti iminā gabbhavāsadukkhābhāvamāha. Tattha parinibbāyīti iminā sesadukkhābhāvaṃ. Tattha parinibbānatā cassa kāmaloke khandhabījassa apunārohavasenevāti dassetuṃ ‘‘anāvattidhammo’’ti vuttaṃ.

谓“下方”意为下连接处，下方之益即归属于下方部分。谓此为初步束缚结合。谓欲界行由心内束缚而起。谓此亦谓其波动覆盖如风掩蔽之喻。谓“出胎生苦”指怀胎时期之痛苦。谓涅槃为苦尽之剩舍苦。谓如其涅槃，欲界根本束缚不断回生相续“非波动”故称为不息之法。

§68

68.Kevalāti lokiyābhiññāhi asammissā. Lokiyapañcābhiññāyopi sīlānaṃ ānisaṃso tadavinābhāvato. Tāpi dassetuṃ ākaṅkheyya ce…pe… evamādimāhāti yojanā. Āsavānaṃ anavasesappahānato arahattamaggoyeva visesato ‘‘āsavakkhayo’’ti vattabbataṃ arahatīti vuttaṃ ‘‘āsavakkhaye kathite’’ti, aññathā sabbāpi chaḷabhiññā āsavakkhayo evāti. Imesaṃ guṇānanti lokiyābhiññānaṃ . Yathā purisassa muṇḍitaṃ sīsaṃ sikhāvirahitattā na sobhati, evaṃ desanāya sīsabhūtāpi aggamaggakathā lokiyābhiññārahitā na sobhatīti āha ‘‘ayaṃ kathā muṇḍābhiññākathā nāma bhaveyyā’’ti. Iddhivikubbanāti iddhi ca vikubbanā ca. Vikubbanaggahaṇena cettha vikubbaniddhimāha, iddhiggahaṇena tadaññaṃ sabbañca abhiññākiccaṃ. Yuttaṭṭhāneyevāti lokiyābhiññānaṃ nibbattanassa viya desanāya yuttaṭṭhāneyeva. Etena na kevalaṃ desanakkamenevāyaṃ desanā, atha kho paṭipattikkamenapīti dasseti. Visuddhimagge (visuddhi. 2.369) vuttā, tasmā tattha vuttanayeneva veditabbāti adhippāyo.

68. 仅凭世俗的神通力而非独一无二的超越能力。世俗的五种神通力也依赖于戒律，失去戒律则无从发生。即便如此，若有意显现，也可称为……如是断定此处范围。断除烦恼得涅槃之道，专指阿拉汉道，称之为“烦恼灭”。说“当涉及烦恼灭时”，由此见诸种六通中烦恼灭为正法。此五种功德为世俗神通之表现。例如人剃头后无发冠，头部不美；同理以教法为头的戒体失去之后，平凡神通亦不显著，故称“此说为剃除神通之说”。“神通增长”即指神通增长，“神通丧失”即指其消退。此地谓以消退为神通目的，强调神通必有结束时。以此可知此说不仅是讲述宣说活动，而还指修行实证。净道经中云：“故于此处当仅依此教理而知”，为总摄要义。

§69

69.Āsavānaṃ khayāti heṭṭhimamaggena khepitāvasiṭṭhānaṃ āsavānaṃ arahattamaggena samucchindanato. Yasmā arahattamaggo na kevalaṃ āsaveyeva khepeti, atha kho avasiṭṭhe sabbakilesepi, tasmā āha ‘‘sabbakilesānaṃ khayā’’ti. Lakkhaṇamattañhettha āsavaggahaṇaṃ, āsavānaṃ ārammaṇabhāvassapi anupagamanato anāsavaṃ. Yasmā pana tattha āsavānaṃ lesopi natthi, tasmā vuttaṃ ‘‘āsavavirahita’’nti. Samādhi vutto cetosīsena yathā ‘‘cittaṃ paññañca bhāvaya’’nti (saṃ. ni. 1.23, 192; peṭako. 22; mi. pa. 2.1.9) adhippāyo. Rāgato vimuttattā avijjāya vimuttattāti idaṃ ujuvipaccanīkapaṭippassaddhidassanaṃ daṭṭhabbaṃ, na tadaññesaṃ pāpadhammānaṃ appaṭippassaddhattā. Idāni tameva samādhipaññānaṃ rāgāvijjāpaṭipakkhataṃ āgamena dassetuṃ ‘‘vuttaṃ ceta’’ntiādi vuttaṃ. Samathaphalanti samathassa phalaṃ lokiyasamathabhāvanāya hi vipassanāgatāya āhitaphalassa lokuttarasamathassa sarikkhakaphalo cetovimutti. Vipassanāphalanti etthāpi eseva nayo. Attanoyevāti sutamayañāṇādinā viya parapaccayataṃ nayaggāhañca muñcitvā paratoghosānugatabhāvanādhigamabhūtatāya attanoyeva paññāya paccakkhaṃ katvā sayambhuñāṇabhūtāyāti adhippāyo. Tenāha ‘‘aparappaccayena ñatvā’’ti.

69. “烦恼灭”意指以低阶途径抛弃剩余烦恼，以阿拉汉道彻底断除烦恼。因阿拉汉道不仅除去烦恼残余，且灭尽诸种烦恼，故称“诸烦恼灭”。以识别标志，此处指烦恼断除，且因无烦恼残留，故称“无烦恼”。禅定以心光示教，谓“修习心与慧”，此为要诀。由染爱解脱、无明解脱显现，故非由败坏恶法而得宁静。此时禅定与智慧俩者胜因呈现，称“禅定之所说”等。止禅果指世间止禅之修持，观禅果亦然。此处强调知识之明彻，放弃外缘依赖，达内在觉知，称“无他因而了知”，此为该说意旨。

Sabbampi tanti sabbampi sattarasavidhaṃ taṃ yathāvuttaṃ sīlānisaṃsaṃ. Yathā ānisaṃsavante sammadeva sampādite tadānisaṃsā dassitā eva honti tadāyattabhāvato, evaṃ ānisaṃsapadhānayogyabhāvena dassite tadānisaṃsā dassitā eva hontīti āha ‘‘sampiṇḍetvā dassento’’ti. Vuttasseva atthassa punavacanaṃ nigamananti vuttaṃ ‘‘nigamanaṃ āhā’’ti. Pubbeti desanārambhe. Evaṃ vuttanti ‘‘sampannasīlā’’ti evamādinā ākārena vuttaṃ. Idaṃ sabbampīti idaṃ ‘‘sampannasīlā’’tiādikaṃ sabbampi vacanaṃ. Etaṃ paṭiccāti etaṃ sampannasīlassa bhikkhuno yathāvuttasattarasavidhānisaṃsabhāgitaṃ sandhāya vuttaṃ. Idameva hi ‘‘iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti vacanaṃ sandhāya ‘‘sabbampi taṃ sīlānisaṃsaṃ sampiṇḍetvā dassento’’ti vuttaṃ. Etthaādito chahi ānisaṃsehi parittabhūmikā sampatti gahitā, tadantaraṃ pañcahi lokiyābhiññāhi ca mahaggatabhūmikā, itarehi lokuttarabhūmikāti evaṃ catubhūmikasampadānisaṃsasīlaṃ nāmetaṃ mahantaṃ mahānubhāvaṃ, tasmā taṃsampādane sakkaccakāritā appamattena bhavitabbaṃ.

一切皆围绕戒律因缘，总摄戒律。在有戒的基础上，方能显现戒的因缘。如此依因显因，因戒而现之理，称“集结而显示”。此即为“总结”，即先所说义之总结。开头提示已有说明，故曰“总结已言”。此即“成熟戒”之意。此“皆”指以该戒的因缘及七种成就。于前有六种戒的成就与五种世俗神通的广大成就，及余种世间道德修持，合成四种层次的大尺度戒律成就，故戒成时须谨慎精进。

Ākaṅkheyyasuttavaṇṇanāya līnatthappakāsanā samattā. · 若欲经注释之隐义阐明已竟。

7. Vatthasuttavaṇṇanā7. 衣经注释

§70

70. Chādetabbaṃ ṭhānaṃ vasati paṭicchādetīti vatthaṃ. Yaṃ samānaṃ viya na sabbaso minoti, mānassa pana samīpe, taṃ upamānaṃ. Upamīyati etāyāti upamā, upamāya bodhakavacanaṃ upamāvacanaṃ. Katthaci sutte. Atthanti upamiyatthaṃ. Paṭhamaṃ upamaṃ vatvā tadanantaraṃ atthaṃ vatvā puna upamaṃ vadanto ‘‘upamāya atthaṃ parivāretvā dassetī’’ti vutto. Atthena upamaṃ parivāretvāti etthāpi eseva nayo. Idāni te cattāropi pakāre sutte āgatanayeneva dassento ‘‘seyyathāpissu, bhikkhave’’tiādimāha. Tattha dve agārāti dve paṭivissakagharā. Sadvārāti sammukhadvārā.

70. 『应覆盖之处』即覆盖之物。与类似物虽不完全同，但靠近人身者，为比较所用。此谓比喻，比喻之言。经中曰「处即比喻处」，即以示例说明。先说一比喻，继而说明，复说另一比喻，此谓“以比喻辅以义旨表达”。此法同样适用。今经采用此四种方式来传达，依经文示范，谓“如是，诸比库”言。二屋指两居所，三门指正对房门。

Svāyanti so ayaṃ evaṃ upamādassanavasenapi nānānayenapi dhammadesako bhagavā. Ekaccānaṃ veneyyānaṃ atthassa sukhāvabodho paṭhamaṃ upamādassane hetu, evaṃ paṭhamaṃ atthadassane, upamāya atthaparivāraṇe, atthena upamāparivāraṇe cā’’ti imamatthaṃ dasseti ‘‘esa nayo sabbatthā’’ti iminā. Dhammadhātuyāti sabbaññutaññāṇassa. Tañhi dhammadhātupariyāpannattā yathāvuttadhamme ca sabbepi ñeyyadhamme ca padahati yathāsabhāvato bujjhati bodheti cāti dhātu, dhīyanti vā dhammā etāya sabbākārato ñāyanti ñāpiyanti cāti dhammadhātu. Tassā pana suṭṭhu saccasampaṭivedhavasena laddhattā suppaṭividdhattāti, yadaggena vā ñeyyaṃ tāya suppaṭividdhaṃ, tadaggena sāpissa suppaṭividdhā evāti āha ‘‘suppaṭividdhattā’’ti.

此即说法之自性，即虽变化多端，却以佛陀为法义之阐释者。此次强调多解义之初因，是为初次显现，是初显义时，借比喻传达，且辅以义的阐述。谓“此理处处皆然”，以示法理之遍及无遗。所谓法界，即全智之所及。以法界之显包含所当知法，如实知法则觉悟成佛。法即是此识之所知，亦是能被认知。由此得名“法界”。法界之能以真实法理显现，故称“完全显现”。

Pakatipariyodātassa cittassa āgantukehi upakkilesehi upakkiliṭṭhabhāvadassanatthaṃ saṃkiliṭṭhavatthadassananti katvā vuttaṃ ‘‘pakatiparisuddhaṃ vattha’’nti. Rajādināti ettharajo nāma reṇu. Ādi-saddena aṇutajjāridhūmādikaṃ vatthassa aparisuddhikāraṇaṃ saṅgaṇhāti. Sabbaso kilissati vinassati visuddhi etenāti saṃkileso, tena saṃkilesena paṃsurajādinā saṃkiliṭṭhaṃ vaṇṇavināsanena vidūsitaṃ. Malaṃ masi. Jallikā vuccati loṇapaṭalādi chaviyā upari ṭhitaṃ sarīramalaṃ. Ādisaddena sarīrajallameva assukheḷasiṅghāṇikādikaṃ tadaññamalaṃ saṅgaṇhāti. Gahitattāti pariyonandhanavasena gahitattā. Rajanti sattā tenāti raṅgaṃ, raṅgameva raṅgajātaṃ yathā kopameva kopajātaṃ. Upanāmeyyāti pakkhipeyya. Nīlakatthāyāti nīlavaṇṇatthāya. Palāsanīlādiketi ādi-saddena kāḷasāmādiṃ saṅgaṇhāti. Haliddikakudhaselādike pītakaraṅge. Lākhāpattaṅgarasādike lohitakaraṅge. Mahārajanaloddakandulādike mandarattaraṅge. Duṭṭhu rajitavaṇṇaṃ apabhassaraṃ. Tenāha ‘‘aparisuddhavaṇṇamevassā’’ti. Īdisanti durattavaṇṇaṃ. Tasmiṃ vatthe raṅgajātaṃ sayaṃ suparisuddhaṃ samānaṃ kissa hetu kena rattavaṇṇaṃ aparisuddhaṃ hotīti raṅgajātassa niddosataṃ vadati. Tenāha ‘‘yasmā panā’’tiādi.

因心污秽及外来污染而导致心所染污，谓之污染物质显现，故称“显示污染心质”。所谓“污垢”即尘埃等微粒。称“始”为事物开端、微粒细尘。以微细细尘等为污秽之因具。全部受污染则破坏清净，谓污染即覆盖色彩。由此以尘埃等引起的染污，即为污染。泥污即泥渍。称“水渍”指盐巴覆盖身体表面的污垢。以身体上的水渍等为众污秽。称“覆盖性”亦即深入而持久之覆盖。色彩即生物色相，色相生出如情绪般。谓“可染覆者”，意指被污染的颜色。用比喻说“呈现不清净色”，意指本质被污染。称“厌烦者”意指诵此时表达不平，更用“故曰”引出缘由。言及“因何故而本净色变成不清净色”即不具烦恼色。谓“由于...”等说明其因。

Saṃkilesapakkhaṃ dassentena asaṃkiliṭṭhameva vatthaṃ udāharitabbanti pākaṭoyamattho, saṃkiliṭṭhavatthanidassanena pana ‘‘siyā nu kho aññopi koci viseso’’ti adhippāyena pucchati ‘‘kasmā panā’’tiādinā. Itaro atthavisesoti dassento ‘‘vāyāmamahapphaladassanattha’’ntiādimāha. Ettha ca saṃkiliṭṭhacittavisodhanavidhāne saṃkiliṭṭhavatthaṃ nidassatabbanti paṭiññā, vāyāmamahapphaladassanatthanti hetuattho. Yathā hītiādi anvayattho. Na tattha jātikāḷake viyātiādi byatirekattho. Sadisūdāharaṇaṃ pana malaggahitakaṃsapātiādi daṭṭhabbaṃ. Evaṃ cittampītiādi opammatthassa upameyyaupanayanaṃ. Tattha pakatiyāti akittimena sabhāvena. Tanti cittaṃ. Sāmaññaggahaṇañcetaṃ cittabhāvāvisesato. Tenāha ‘‘sakalepī’’ti. Paṇḍarameva na saṃkiliṭṭhaṃ saṃkilesehi asamannāgatabhāvato. Nanu kiriyāmayacittehi vipākasantāne visesādhānaṃ labbhati, aññathā katavināsā katabbhāgamā āpajjeyyuṃ? Kiñcāpi labbhati, tassa saṃkileso vaṭṭupanissayo, asuddhi vā na hoti, asaṃkileso vivaṭṭupanissayo, visuddhi vā na hoti eva. Upakkiliṭṭhanti panetaṃ upakkilesanārahassa cittassa vasena vuttaṃ, na vipākapabandhassa. Tenāha ‘‘pabhassaramidaṃ bhikkhave citta’’nti, ‘‘paṇḍaramevā’’ti ca. Tañca khoti pana sakasantatipariyāpannatāya nesaṃ kevalaṃ ekattanayavasena vuttaṃ, na vipākadhammānaṃ kilesāsamaṅgibhāvato. Atha vā upakkiliṭṭhanti iminā upakkilesahetu tattha vijjamānaṃ visesādhānamāha, na ‘‘saṃkiliṭṭhā dhammā’’tiādīsu (dha. sa. 77.dukamātikā) viya taṃsamaṅgitanti daṭṭhabbaṃ. Visodhiyamānanti vipassanāpaññāya anukkamena sabbupakkilesehi vimociyamānaṃ. Sakkā aggamaggakkhaṇe pabhassarataraṃ kātuṃ, yato na puna upakkilissati. Evantiādi vuttassevatthassa nigamanaṃ.

【以污秽的标志为示例】只陈说没有污秽的事实，称应当举例最明显的例子。而以显示污秽为本的事实，则借问如“莫非还有别的区别吗？”之类而引出“原因何在”等问题。另有说法称之为“努力多果的示现之意”等等。于此，应知污染心的净化方法，是说应当显示污秽的事实，这以“努力多果的示现”为缘故。比如“如此”等词的用法及其连贯意义。但并非于器物成形时的错乱等差异之意。与此同类的例证还有“污秽蜂蜜”等等。由此可以引导出对心之染污的认识。文中“作用”一词是指众会相，而“心”即是指。此处“般般摄取”等词是指染污心的特殊表现，因此称之为“遍染”。纯白色并不是污秽，因其本性不与污染相应。倘若行为心带业果，产生差别，则可能导致不同灭尽、分歧和成坏。此处产出何种果报，正受污染为缘，故无净洁；无染污为缘，故无清净。文中“污染”是指污染的尼染作力居于心中，非指果报束缚。故云“此心清明，比库们”，又谓“纯白”者。于是说“此乃因其连绵不绝，不单以一境状态而论”，非因果相的杂染而言。又称此“污染”是此污垢因缘所致，非“诸污秽法”等类似（见大部行77，苦中记）故须知不能混称。所谓净化，是借观慧顺次释放一切污垢。可在最高觉悟之时达至更彻底的清明，因不复再染。如此种种说法即为此义的结论。

Duṭṭhagatiparipūraṇavasena paṭipajjanaṃ paṭipatti. Sā eva kilesadarathapariḷāhādivasena upāyāsadukkhā, kucchitā vā gati pavatti, duggatihetūti vā duggati, duggatiyā pana paṭipattiyā gandhabbato, tassā vā nipphannabhāvato kucchito, dukkhā ca gatīti duggati. Saṃkiliṭṭhacittoti idaṃ tassā paṭipattiyā duggatibhāvadassanatthaṃ, na visesanatthaṃ. Na hi asaṃkiliṭṭhacittassa pāṇaghātādivasena pavatti. Saṃkiliṭṭhacittoti lābhāsāya sabbaso kiliṭṭhacitto . Dūteyyapahiṇagamananti dūteyyaṃ vuccati dutakammaṃ, gihīnaṃ paṇṇaṃ vā sāsanaṃ vā gahetvā tattha tattha gamanaṃ, pahiṇagamanaṃ gharāgharaṃ pesitassa khuddakagamanaṃ, dūteyyagamanaṃ pahiṇagamanañca gacchati. Vejjakammanti ananuññāte ṭhāne lābhāsāya gahaṭṭhānaṃ bhesajjaṃ karoti. Saṅghabhedakathā parato āgamissati. Veḷudānādīhīti veḷudānapattadānapupphadānādīhi micchājīvena jīvikaṃ kappeti. Sakalampīti ‘‘atthi anācāro, atthi agocaro’’tiādinā vibhaṅge (vibha. 513, 514) āgataṃ sabbampi anācāraṃ agocarañca caraṇavasena paripūreti.

【以堕落恶路充满为修行之表现】此是比喻行为被污秽染污的烦恼所充满，故称为恶路。又言以堕落恶路为因缘，烦恼苦痛与恶运之产生因此成就。恶路亦称为令恶趣产生之因。坏的行持始终因其业果而堕落，恶道随修持的恶处而起。所说的“污秽心”是指其在恶道中显现的堕落事实，而非特指某种特别义。由于非污秽心，不起杀生等恶行故。污秽心乃是贪欲心所染污，毫无洁净之理。文中“送使之行”指送使，携带婆罗门经律而往返各地之行动；又称“医治之行”指行医；又称导致教团分裂之说法。欺骗他人为生的行为，如销售假药、作假布施等为恶行。所谓“世间一切”均是非正当行为、不正当出离。

‘‘Nirayampi…pe… pettivisayampi gacchatī’’ti vatvā tattha pettivisayagamanaṃ dassento ‘‘samaṇayakkho nāma hotī’’tiādimāha.

【述趣界所致的彼世报】说“地狱……饿鬼等世界亦有往生”，进而示说“名为外道鬼神”的诸趣界者。

Sukkapakkhe parisuddhanti sabbaso visuddhaṃ asaṃkiliṭṭhaṃ. Parisuddhattā eva pariyodātaṃ, pabhassaranti attho. Surattavaṇṇamevassāti suṭṭhu rattavaṇṇameva assa. Parisuddhavaṇṇamevassāti nīlavaṇṇopissa parisuddho ca bhaveyyāti evamādiṃ sandhāyāha ‘‘kaṇhapakkhe vuttapaccanīkeneva veditabbā’’ti. Raṅgajātantiādi pana tattha vuttavaseneva veditabbaṃ. Paṭipattisugatiādīsu yaṃ vattabbaṃ, taṃ paṭipattiduggatiādīsu vuttavipariyāyena veditabbaṃ. Parisuddhacittoti suddhāsayo. Dasa kusalakammapathe paripūretīti idaṃ kaṇhapakkhe ‘‘dasa akusalakammapathe paripūretī’’ti vuttassa paṭipakkhadassanavasena vuttaṃ. Yathā hi tattha abhijjhābyāpādamicchādiṭṭhiggahaṇena kammapathasaṃsandananayena kammapathaṃ appattāya ca agāriyassa tathārūpāya micchāpaṭipattiyā saṅgaho icchito, evaṃ idhāpi anabhijjhāabyāpādasammādiṭṭhiggahaṇena alobhādosāmohavasena pavattā agāriyassa sammāpaṭipatti saṅgahitāti daṭṭhabbaṃ, na kammapathappattāvāti. Manussamahantatanti jātirūpabhogādhipateyyādivasena manussesu mahantabhāvaṃ. Dasahi ṭhānehi aññesaṃ devānaṃ abhibhavo devamahantatā. Paṭipatti sugatiyā bhājiyamānattā ‘‘anāgāmimaggaṃ bhāvetī’’ti tathā anāgāmibhāvanaṃ pāpetvā ṭhapitā. Gahitaggahaṇena sukhānubhavaṭṭhānassa adhippetattā tadabhāvato asaññibhavaṃ anādiyanto ‘‘dasasu vā brahmabhavanesū’’tiādimāha.

【以清净为显现的心态】纯净即无染污，彻底纯净即为完全清净。所谓清净即辨析净化，意谓明了。以纯洁的黑色为例，意即确为黑色。所谓纯黑色，意味着青色等杂色之中纯净无杂。以此推测，“黑夜”所述应当如此了知。应依修行之善恶流转秩序分别，分别善道与恶道相反面对。所谓清净心者，是指断除十恶之心。经文云十恶道完成时的对立。其如嗔恨贪等执着所成恶法根源，故恶道为主要客主。如来以此建立无余涅槃的道，其心所克服烦恼业果，故于诸趣中的众生为人天所尊敬。如经说：“彼等修行福善法，故其所生不退等。”以诸道中人天均享福乐，证得不退转圣者之法门为基准。以十二处所对应十思惟境无明为对治，为此种修持，施设用意描述文云“于十梵处具足无染！”

§71

71.Sakabhaṇḍe chandarāgo abhijjhāyanaṭṭhena abhijjhā, abhijjhāyanāti attho. Parabhaṇḍe chandarāgo visamaṃ lubbhatīti visamalobho. Evampi abhijjhāvisamalobhānaṃ viseso hotīti dassento ‘‘atha vā’’tiādimāha. Tattha attano santakaṃ taṃsadisañca yuttaṭṭhānaṃ. Yaṃ yācitaṃ, appakasirena vā sakkā laddhuṃ, taṃ pattaṭṭhānaṃ. Paradāragarudārāti ayuttaṭṭhānaṃ. Yaṃ apatthaniyaṃ, yassa vā patthanāya byasanaṃ āpajjati, taṃ appattaṭṭhānaṃ. Theroti mahāsaṅgharakkhitatthero, yena aṭṭhakathā potthakaṃ āropitā. So hi antevāsikesu sākacchantesu evamāha. Sopi imasmiṃyeva sutte vinibbhogo na labbhati cittasaṃkilesassa adhippetattā. Tenāha ‘‘yutte vā’’tiādi. Ayonisomanasikāravasena uppajjanato sampatti āyatiñca dukkhasseva uppādanato na koci lobho avisamo nāma. Abhijjhāyanaṭṭhenāti yassa kassaci ārammaṇassa yuttassa ayuttassa appattassa ca abhijjāyanavasena abhipatthanāvasena ca pavattā taṇhā abhijjhāti lobhato nibbisesanti dasseti. Tenāha ‘‘ekatthametaṃ byañjanameva nāna’’nti. Dūsetīti sabhāvasantaṃ asaṃkilesaṃ vināseti avisuddhaṃ karoti. Tenāha ‘‘obhāsituṃ na detī’’ti. ‘‘Ime sattā ucchijjantu vinassantū’’ti sattesu byāpajjanākārappavattiyā byāpādo navavidhaāghātavatthusambhavo vutto. Kodho pana saṅkhāresupi pavattanato dasavidhaāghātavatthusambhavo vutto. Ubhayampi paṭighameva, pavattanānattato bhinditvā vutto. Kujjhanavaseneva cittapariyonandhano ‘‘akkocchi maṃ avadhi ma’’ntiādinā.

【贪与嗔的表相及其区别】七种昂贵财物中，贪欲为极盛不退之贪。次为不净欲、对白色转生之嫌恶，即不净欲。如此类贪嗔分别为贪污者。又继而说：自己所爱护和所憎厌者及利害缘境相应之所在。所求之物，略加一二即可获得，为称之为余所著处。不可得而求所招致之苦称为非所著处。众长老者尊称“长老”以守护律藏。当两禅者问答，便说“离此经不能得心清净”。又分别说：“适宜或不适宜心念之起源，无止无休之痛苦之因，无谓贪欲宰制，惟心更远不去而复起嗔闷。”所谓贪嗔起意，贪为心所认作的渴爱，称为贪。经文云“唯此一义贯穿无非此故。”所谓捣乱者是指其本性破坏安乐。文中“不得开示之意”。世间谓之“愿众生皆灭亡”。嗔亦有十种如恶毒言语等引起的十八种恶趣之事。嗔能破断二者，使行为心烦乱，常作怨言“快杀了我”等狂怒语。

Suṭṭhu kataṃ karaṇaṃ sukataṃ, tassa pubbakāritālakkhaṇassa guṇassa vināsano udakapuñchaniyā viya sarīrānugataṃ udakaṃ puñchanto makkho. Tathā hi so paresaṃ guṇānaṃ makkhanaṭṭhena ‘‘makkho’’ti vuccati. Idāni anagāriyassa vātiādinā saṅkhepena vuttatthaṃ vitthārena dassetuṃ ‘‘anagāriyopī’’tiādi vuttaṃ. Nisinnakathāparikathādivasena dhammassa kathā dhammakathānayo, ekattādidhammanīti eva vā. Pakaraṇaṃ satta pakaraṇāni, tattha kosallaṃ dhammakathānayapakaraṇakosallaṃ. Ādi-saddena vinayakkame catūsu mahānikāyesu ca kosallaṃ saṅgaṇhāti. Acittīkatoti cittīkārarahito. Yathā cāyanti iminā yathāyaṃ makkho cittaṃ dūseti, evaṃ paḷāsopi cittaṃ dūseti, tasmā upakkilesoti dasseti. Aniyatā gati niyāmokkamanābhāvato. Ādi-saddena ‘‘rattaññū cirapabbajite puggale ajjhottharitvā ‘tvampi imasmiṃ sāsane pabbajito, ahampi pabbajito, tvampi sīlamatte ṭhito ahampī’ti’’ evamādīnaṃ saṅgaho. Yugaggāhagāhīti ‘‘tava vā mama vā ko viseso’’ti asamampi samaṃ katvā samadhuraggāhagaṇhanako. Khīyanā usūyanā. Attano sampattiyā nigūhanaṃ tassa parehi sādhāraṇabhāvāsahanena hotīti ‘‘parehi sādhāraṇabhāvaṃ asahamānaṃ’’icceva vuttaṃ. Kāraṇe hi gahite phalampi gahitameva hotīti. Aññathā attano pavedanakapuggalo kerāṭiko, ‘‘nekatikavāṇijo’’tipi vadanti. Sappamukhā macchavālā ekā macchajāti āyatanamaccho. Tenāha ‘‘āyatanamaccho nāmā’’tiādi. Baddhacaroti antevāsī.

【善业破坏之类比】善业若作恶，前作善业之特质将如水滴入有毒水中污染躯身。故此他人优良特质之相，亦因此类毒害称为毒。如今略举“不适当言论”等通说。此处有静坐时的说话、法要讨论等皆指法事讲说，即初始之法。又有七类论书，论中有述说善法讲说技术论。以初声言律行事及四大比库众擅长之。所谓“无讹”者，指无诠释者。譬如蜜汁污染心，如柘树之蜜汁污染，其既使也是心染污。因其不确定之流转，故始未转入恒常。初声语云“久住森林中出家者，今已弃绝，我亦出家，汝亦守戒”等，乃集合此等语句。所谓“同住”者，一会集皆无染污心的离散，所以云“有所依”字样。以非贪、非嗔正见而起，及因无贪无嗔的帽子故正当行为进展，此乃正行。则谓“心力纯净明亮”。因自身成就而隐瞒其障碍，于他等以普通心态而不能忍受，称作“不能忍受他之普通心态”。此理云：因所取果实即为其因之所在。若另外所述者皆为乞丐、土匪等。有人称“独行商人”等类比。优良而阳光纯洁的水族是鱼类生息所在，故引“鱼类生息之所”。另云“束缚”意指被困于末世苦境。

Sabbaso amadditasabhāvena vā tabharitabhattasadisassa thaddhabhāvassa anonamitadaṇḍasadisatāya paggahitasiraanivātavuttikārassa ca karaṇato vā tabharita…pe… karaṇo. Taduttarikaraṇoti yaṃ yena kataṃ duccaritaṃ vā sucaritaṃ vā, taduttari, tassa dviguṇaṃ vā karaṇo. Attano maṇḍanādiatthaṃ parena kataṃ alaṅkārādiṃ. Pariyāpuṇāti vā katheti vā attano balānurūpaṃ. Kāmaṃ nikāyadvayaggahaṇādivasena pavatto sevitabbamāno eva, tathāpissa saṃkilesapakkhattā vuttaṃ ‘‘mānaṃ anissāyā’’ti.

“全部不被懈怠之众会”或与“承载粮食者相似之稳定状态”、“未修正惩戒所示意的严肃态度”、“因支柱般的坚持力所致的稳定”及“因承载而产生的行为”相关。所谓“上升行为”，即指任何被施作的不善或善业行为，此为上升，其业报成双。自己为装饰等用途所做之行为与他人为装饰等所作之行为不同。所谓“围绕”，或“称述”，即依自身力量所完成的。应在欲乐及二众聚合之类方式中修持，既是如此，亦称“不以我为依止”。

Uṇṇativasenāti ‘‘seyyohamasmī’’tiādinā cittassa paggahaṇavasena. Pubbe kenaci attānaṃ sadisaṃ katvā pacchā tato adhikato dahanato uppajjanako atimāno. Madaggahaṇākāro jātiādiṃ paṭicca majjanākāro, sopi atthato māno eva. Pamādo tathāpavatto cittuppādo.

所谓“承载执著”，意指心中以“这就是我”等为执持。过去曾以某种相似自我为基础，后来因更强烈的烧毁而生起过度自尊。执持之形态，依生死等而生，实质即为自尊。疏忽亦如此，心识因此生起。

Tasmā lobhamādiṃ katvā dassetīti lobhassa ādito gahaṇe kāraṇaṃ vibhāvetukāmo pucchati. Paṭhamuppattitoti tattha tattha bhave sabbapaṭhamaṃ uppajjanato. Sattānañhi yathādhigataṃ jhānādivisesaṃ ārabbha paccavekkhaṇā viya yathāladdhaṃ upapatibhavaṃ ārabbha nikanti eva. Tenāha ‘‘sabbasattāna’’ntiādi. Yathāsambhavaṃ itareti itare byāpādādayo yathāpaccayaṃ uppajjanti, lobhassa viya ādito asukassa anantaraṃ asukoti vā na nesaṃ niyamo atthīti attho. Kiṃ pana ete soḷaseva cittassa upakkilesā, udāhu aññepi santīti anuyogaṃ sandhāya aññepi santīti dassento ‘‘na ca ete’’tiādimāha. Yadi evaṃ kasmā ettakā eva idha vuttāti. Nayadassanavasenāti dassento āha ‘‘etena pana…pe… veditabbā’’ti. Tena thinamiddhauddhaccakukkucca-vicikicchā-attukkaṃsana-paravabbhanachambhitattā- bhīrukatā-ahirikānottappa-atticchatā-pāpicchatā-mahicchatādayo saṅgahitāti veditabbaṃ.

因此，作如贪欲等行为时，欲分辨贪的起因。所谓初生起，即在各处世间生命中为最初之起点。众生如获得禅定特殊经验一般，经过观察与成就后开始从中出现出离。这故说“所有众生”等。其他烦恼亦于条件中缘起，如贪为起点，不久即苦痛生起，故无规律语或无义。又众烦恼虽为心之肆意杂染，但因难言“与此六烦恼心俱在”，因此断言“非皆俱存”。何以故？因如此而只是此处所说。所谓以观察呈现，则言“由此而当观察知之”。由此诸如懈怠、掉举、追悔、疑惑、攻击咒骂、畏惧、不羞耻、不惭愧、极度贪婪、恶意、恶毒、贪求等烦恼聚集，应当被观察知之。

§72

72.Saṃkilesaṃdassetvāti saṃkiliṭṭhavattanidassanena saṅkhepena vuttaṃ saṃkilesaṃ vibhāgena dassetvā. Vodānaṃ dassentoti etthāpi eseva nayo. Evaṃ jānitvāti ‘‘abhijjhā visamalobho ekanteneva cittassa uppakkileso’’ti sabhāvato samudayato nirodhato nirodhūpāyato ca pubbabhāgapaññāya ceva heṭṭhimamaggadvayapaññāya ca jānitvā. Pajahatīti ettha accantappahānameva adhippetanti dassento ‘‘samucchedappahānavasena ariyamaggena pajahatī’’ti āha. Ariyamaggenāti anāgāmimaggena. Tena hi pahānaṃ idha sabbavāresu adhippetaṃ. Kilesapaṭipāṭi idha kilesānaṃ desanākkamo. Maggapaṭipāṭipana catunnaṃ ariyamaggānaṃ desanākkamopi tāya desanāya paṭipajjanakkamopi tāya paṭipattiyā uppattikkamopi. Tattha ye ye kilesā yena yena maggena pahīyanti, maggapaṭipāṭiṃ anoloketvā tesaṃ tesaṃ kilesānaṃ tena tena maggena pahānadassanaṃ kilesapaṭipāṭi na kilesānaṃ uppattikkamo idha desanākkamo cāti dassento ‘‘abhijjhā visamalobho’’tiādimāha. Yena yena pana maggena ye ye kilesā pahīyanti maggānupubbiyā, tena tena maggena tesaṃ tesaṃ kilesānaṃ pahānadassanaṃ maggapaṭipāṭiyā pahānadassananti dassento ‘‘sotāpattimaggenā’’tiādimāha.

“显现杂染”意谓以简略表达，指杂染之种类。又说宣说嗔恨等烦恼之法亦同此理。所谓知晓，即自性生起、灭尽及其灭尽方法，及其起源之预先智慧，以及更高圣道之智慧，均已明了。所谓放弃，即系指彻底断除，此处指借由圣道入出灭尽。所谓圣道，即无余涅槃之道。正因如此，断除于一切阶段皆被推动。此处述说杂染修行，即杂染断除的宣讲。此中，每一烦恼因不同道法被断除，讽刺杂染断除之法非杂染起现之途径。所谓“贪欲、瞋恨”等，言说“贪欲清净慈爱之心为自性生起”，以此对应佛陀教导得悉。又云若基于初道净心断除，前缘未续，此后难续故称“遵从自然”。所谓宝贵三法念正如圣弟子具有的戒法四念处，断除后即得显证，故此处称之为断除摧毁之法，有人称之为“破坏断除”，与“不续传”的意义相同。

Imasmiṃ pana ṭhāneti ‘‘sa kho so, bhikkhave, bhikkhū’’tiādinā āgato imasmiṃ pahānavāre. Ime kilesāti ime yathāvuttā kilesā. Sotāpattimaggavajjhā vā hontu sesamaggavajjhā vāheṭṭhā dassitamaggapaṭipāṭivasena. Tattha pana ye tatiyamaggavajjhā, tesaṃ anāgāmimaggeneva pahāne vattabbaṃ natthi, yesaṃ panettha heṭṭhimamaggavajjhānaṃ idha saṅgahe kāraṇaṃ pacchā vattukāmena aggamaggavajjhānaṃ anādiyitvā kasmā tatiyamaggavajjhānameva gahaṇaṃ katanti āha ‘‘ayamettha paveṇimaggāgato sambhavo’’ti, ayaṃ imassa suttassa etasmiṃ ṭhāne ācariyapaveṇiyā kathāmaggo tato āgato atthasambhavo atthatatvanti attho. Tattha heṭṭhimamaggavajjhānaṃ idha saṅgahe kāraṇaṃ pacchā vattukāmo aggamaggavajjhānaṃ aggahaṇe yuttiṃ dassento ‘‘so cā’’tiādimāha. Tenāti catutthamaggena. Sesānanti byāpādādīnaṃ . Yepīti makkhādike sandhāyāha. Taṃsamuṭṭhāpakacittānanti tesaṃ makkhādīnaṃ samuṭṭhāpakacittuppādānaṃ. Tattha makkha-paḷāsa-issā-macchariya-samuṭṭhāpakaṃ paṭighadvayacittaṃ, visesato pañcakāmaguṇalobhena saṭho māyāvī ca hoti, pañcakāmaguṇikarāgo ca anāgāmimaggeneva niravasesato pahīyati, tasmā vuttaṃ ‘‘taṃsamuṭṭhāpakacittānaṃ appahīnattā’’ti. Tepi suppahīnā hontīti sambandho. Tanti paṭhamamaggeneva pahānaṃ pubbāparena na sandhiyati ‘‘yathodhi kho’’ti ettha odhivacanassa maggattayavācakattā. Ratanattaye aveccappasādo nāma ariyakantasīlaṃ viya sotāpannassa aṅgāni, te ca pahānato pacchā niddiṭṭhā, tasmā idha vuttappahānaṃ vikkhambhanapahānamevāti keci vadanti. Tesaṃ icchāmattameva yathāvuttapahānasseva vasena aveccappasādānaṃ odhiso pahānassa vibhāvitattā, svāyamattho heṭṭhā yuttitopi pakāsitoyeva.

谓“在这里”等，借开示言说“诸比库”的语句，指示当前断除阶段。此杂染，谓上述各自相应的杂染。或为初果道所生，或余果道所生，依照所显示之道理。如属于第三果道，依照无余涅槃道则当断除；而对于此处所说之较低道果者，则于此集合中属于因缘接口，因有后续道故延续修习。为何称第三果道为唯一许可贯通之道？作此说明乃告初果道集成尚未完全，故称外来道途。此即本经在此处所说之导向，亦是老师开示主题。低阶道集成于此呈现，因缘接口向后续高阶道开放，示以“亦为第四道”。所谓余者，指如瞋恨等。后续者，则是牟尼传法的经典比喻。谓熏习及激发心识之发起者，即以嗔恨等为根本种子。此中有熏习五毒之心，即贪、嗔、愚痴、狂妄、妒嫉之五性恶根。虽贪在无余涅槃之道即被彻底断绝，故有“彼等熏习之心已被清净”，又云其浊染皆被彻底净除，故以此佐证。凡此皆先于第一果道断除，前者非续传，故称为“如实等序断除”。

§74

74.Ekamekena padena yojetabbaṃ, yato ekamekassapi upakkilesassa sabhāvādito dassanaṃ niyyānamukhaṃ hoti, tathā ceva heṭṭhā saṃvaṇṇitaṃ. Anāgāmimaggavasena pahānaṃ vatvā pasādassa uddhaṭattā vuttaṃ ‘‘anāgāmimaggena lokuttarappasādo āgato’’ti. Yadi evaṃ kasmā ‘‘lokiyo uppajjatī’’ti vuttanti? ‘‘Itipi so bhagavā’’tiādinayappavattassa lokiyattā. Nibbānārammaṇo eva hi lokuttaro pasādo. ‘‘Itipi so bhagavā’’tiādivacanena lokiyaṃ, aveccappasādavacanena lokuttaranti lokiyalokuttaramissakaṃ pasādaṃ dassento. Avecca ratanattayaguṇe yāthāvato ñatvā pasādo aveccappasādo. So pana yasmā maggenāgatattā kenaci akampaniyo appadhaṃsiyo ca hoti, tasmā vuttaṃ ‘‘acalena accutenā’’ti. Tattha lokuttaro sabbaso buddhaguṇādīsu sammohaṃ viddhaṃsento tattha kiccato pavattati, itaro ārammaṇavasena te ārabbha. Taṃ vidhinti taṃ tassa uppannappakāraṃ. Anussatiṭṭhānānīti anussatikammaṭṭhānāni.

以单词解释者，应逐一串连，因各单词亦指示杂染起源，且为灭尽事业之前行所需，故详述如下。断除如同无余涅槃道途，标榜佛教超世间清净。若有人复言“世间常生”，则以佛陀诸言反证世俗性。所谓涅槃为世间的对立止息境界。佛陀言中，为世间与超世间者并立，超越世间为至高清净境界。因明辨诸宝等德故得此清净。于道路途中，因有种种不善、恶行而显现烦恼，故称“以恒定、不动、快速”取得道之功用。世间之终极正是佛法诸德之熏习攻破，乃生行事。此即称之为“随念所持处”，意即禅修次第中的随念观想法门。

§75

75.Somanassādīti ādi-saddena ñāṇādīni saṅgaṇhāti. Corānaṃ abhiṇhaṃ sañcaraṇaṭṭhānatāya paccantaggahaṇaṃ. Paccavekkhatoti ‘‘asukasmiñca ṭhāne ime cime corā evañca evañca vināsitā’’ti paccavekkhato rañño viya.

第75节。『Somanassa』一词以其开头字汇统摄所有有关知识等词汇。盗贼在强盗活动的场所流动奔走，谓之『paccantaggahaṇa』。所谓检视，即“在某处，如同王者巡视一般，观察这里那里，这些盗贼于此处以各种方式被消灭”，是如是观察着的意旨。

Yo yo odhi yathodhi. Yathā-saddo byāpanicchāyaṃ, kho saddo avadhāraṇeti dassento ‘‘sakasakaodhivasena cattameva hotī’’tiādimāha. Tena ‘‘vanta’’ntiādīsupi avadhāretabbanti dasseti. Sakasakaodhivasenāti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘dve odhī’’tiādi āraddhaṃ. Tattha yaṃmaggavajjhāti yena maggena anavasesato pahātabbā. Anavasesappahānavasena hi taṃtaṃmaggavajjhānaṃ kilesānaṃ tadaññamaggavajjhehi asammissatā, aññathā ye sakasakaodhivasena uparimaggavajjhā, te heṭṭhimamaggehi pahīnāpāyagamanīyādisabhāvā eva tehi pahīyantīti pahānavasena sammissā siyuṃ. Tena teyeva pahīnā hontīti etthāpi eseva nayo. Tatuttaripīti tato pahānanimittasomanassuppattito uddhampi. Paṭipakkhesu odhiso pavattikiccattā odhīti heṭṭhā tayo maggā vuccanti. Te hītiādi vuttassevatthassa vivaraṇaṃ. Imassa bhikkhunoti anāgāmiṃ sandhāyāha. Tena vuttaṃ ‘‘heṭṭhāmaggattayena catta’’nti.

无论何种路径或道路，依其本义认为所谓道路或路径，指示“如兵士整齐排列，整整齐齐只有四人”等说法。由此人们也应知晓用词如‘vanta’等皆可作指示之义。‘Sakasakaodhivasena’则是略语解说其本意，始自“两条道路”等说法。此中‘maggavajjha’是指应当不遗漏弃除的路径。因为若无弃除，则因未遗漏根本烦恼，因此诸如‘uparimaggavajjha’（上道弃除）之类，就不被接纳，必须由弃除而获认可。是以若已弃除，即便此法亦同。所谓‘tatuttari’表示之后由弃除缘生起的心乐欢愉。反之，道路若有相反之意，则称为‘odhī’，此处指三种较低的道路，详细说明可见‘heṭṭhā tayo maggā’（三下道）。此段落为阐释已讲义理之说明。所谓此处的‘bhikkhu’指无上学位者（anāgāmi）。据此描述“通过三种下道中第四种者”的道理。

Keci cattampi gaṇhanti, nayidamevanti dassanatthaṃ ‘‘vanta’’nti vuttaṃ. Na hi yaṃ yena vantaṃ, so puna taṃ ādiyati. Tenāha ‘‘anādiyanabhāvadassanavasenā’’ti. Vantampi kiñci sasantatilaggaṃ siyā, nayidamevanti dassanatthaṃ ‘‘mutta’’nti vuttaṃ. Tenāha ‘‘santatito vinimocanavasenā’’ti. Muttampi kiñci muttabandhanā viya phalaṃ kuhiñci tiṭṭhati, na evamidanti dassanatthaṃ ‘‘pahīna’’nti vuttaṃ. Tenāha ‘‘kvaci anavaṭṭhānadassanavasenā’’ti. Yathā kiñci dunnissaṭṭhaṃ puna ādāya sammadeva nissaṭṭhaṃ paṭinissaṭṭhanti vuccati, evaṃ vipassanāya nissaṭṭhaṃ ādinnasadisaṃ maggena pahīnaṃ paṭinissaṭṭhaṃ nāma hotīti dassanatthaṃ ‘‘paṭinissaṭṭha’’nti vuttaṃ. Tenāha ‘‘ādinnapubbassa paṭinissaggadassanavasenā’’ti. Na kāpurisena viya parammukhena nissaṭṭhaṃ , atha kho abhimukheneva nissaṭṭhanti dassanatthaṃ ‘‘paṭinissaṭṭha’’nti vuttaṃ. Tenāha ‘‘paṭimukhaṃ vā’’tiādi. Upagantabbatoti attano hitasukhaṃ paccāsīsantena ekantena adhigantabbato. Dhāraṇatoti taṃsamaṅgīnaṃ apāyapātato sandhāraṇena. Gantho‘‘vedo’’ti vuccati ‘‘vidanti etenā’’ti, vedehi ñāṇehi gato paṭipannoti vedagū. Abhijaññāti jāneyya. Vedajātāti uppannasomanassā. Ñāṇaṃ ‘‘vedo’’ti vuccati ‘‘veditabbaṃ vedetī’’ti. Somanassaṃ ‘‘vedo’’ti vuccati ārammaṇarasaṃ vindati anubhavatīti.

有人也取用四种解，‘vanta’者意指因不断创造而得以示现的义理。因为若不是‘vanta’者，则依旧保持创造。所谓‘anādiyana’意指未现生损坏之相。类似地，‘mutta’者表示因常常解脱而展现的义理。‘Muttampi’不是一种解脱后的残留果实，而是纯净弃除之意。类似‘pahīna’即示意某种状态的弃除。举例如：虽然某些事物被弃置，却又重新适当地拾起与放下，依此为例称为‘paṭinissaṭṭha’。非正面面对，而是在背面与面对之别，此说皆是为了阐明用词精义。所谓‘upagantabbatoti’乃是指为利己幸福，专一依止调伏之道。‘Dhāraṇatoti’指如同紧握绳索以防滑落的依靠。‘Gantho’意为‘知道’者，即掌握知识、习得实践。‘Abhijañña’是能够了知。‘Vedajāta’乃心乐之生起。‘Ñāṇa’称为‘vedo’，意指能够分辨知晓，懂得所知对象。‘Somanassa’的‘vedo’则是指其觉受乐味，获得体验之意。

Uppannanti aveccappasādaṃ nissāya uppannaṃ. Vuttappakārameva vedanti ‘‘somanassaṃ somanassamayañāṇañcā’’ti evaṃ vuttappakārameva. Atthavedanti atthe hetuphale vedaṃ. Dhammavedanti dhamme hetumhi vedaṃ. Tenāha ‘‘aveccappasādassa hetu’’ntiādi. Idha dhammatthasaddā hetuphalapariyāyāti imamatthaṃ pāḷiyā eva dassetuṃ ‘‘vuttañheta’’ntiādi vuttaṃ. Tameva atthañca dhammañcāti attho dhammoti ca vuttaṃ aveccappasādanimittaṃ yathāvuttaṃ kilesappahānañca. Atthadhammānisaṃsabhūtaṃ vedanti yathāvuttaatthadhammānisaṃsabhūtaṃ somanassamayañāṇasaṅkhātaṃ vedañca. Pāmojjanti taruṇapītiṃ āha. Paccavekkhaṇākārappavattenāti etena paccavekkhaṇā evettha anavajjasabhāvatāya dhammoti vuttoti daṭṭhabbaṃ. Pīti jāyatīti parappaccayaṃ balavapītimāha. Pīṇitamanassāti passaddhiāvahehi uḷārehi pītivegehi tittacittassa. Kāyoti nāmakāyo. Vūpasantadarathoti kilesapariḷāhānaṃ dūrībhāvena suṭṭhu upasantadaratho. Paccavekkhaṇahetukaṃ cittassa samādhānaṃ idha adhippetanti āha ‘‘appitaṃ viya acalaṃ tiṭṭhatī’’ti.

『生起』者，依不坏净信而生起。『了知如前所说之相』者，即如『悦受及悦受相应之智』如是所说的相。『了知义』者，即在义——即果——上的了知。『了知法』者，即在法——即因——上的了知。因此说『不坏净信之因』等。此处『法』字与『义』字为因与果的同义词，为以巴利经文本身来展示此义，故说『经中如此所说』等。『此义与法』者，所说的义与法，即如前所说的不坏净信之相——所证得的烦恼断除。『了知属义与法之利益者』者，即了知如前所说的属义与法之利益——称为悦受相应之智的了知。『喜悦』者，即说初浅之喜。『以审察行相运作』者——由此可知，审察在此处因无过失之自性而称为法。『喜生起』者，即说依他缘而生的强力之喜。『心得喜悦者』者，即心以能带来轻安的殊胜喜悦之势而得到满足。『身』者，即名身。『平息恼热』者，因烦恼热恼远离而极为寂止恼热。此处所意指的，是以审察为因的心之专注，故说『如已安住，静止不动』。

§76

76. Kāmaṃ ‘‘buddhe aveccappasādena samannāgatomhi, dhamme saṅghe aveccappasādena samannāgatomhī’’ti idampi tassā paccavekkhaṇāya pavattiākārapakāsanameva, idaṃ pana visesato ratanattaye uppannasomanassādippakāsanapadaṃ. ‘‘Yathodhi kho panā’’ti idampi savisesaṃ paccavekkhaṇākārappakāsanapadanti adhippāyena ‘‘idāni yathodhi…pe… pakāsetvā’’ti vuttaṃ. Cattāropi pana vārā paccavekkhaṇākārappakāsanavasena ceva somanassādiānisaṃsadassanavasena ca vuttāti sakkā viññātuṃ ubhayatthāpi ubhayassa vuttattā. Yadipi ariyamaggo ekacittakkhaṇiko na puna uppajjati, paṭipakkhassa pana tena suppahīnattā taṃsamaṅgī aparihānadhammo taṃsīlādibhāveneva vuccatīti āha ‘‘tassa anāgāmimaggasampayuttaṃ sīlakkhandhaṃ dassetī’’tiādi. ‘‘Evaṃdhammā te bhagavanto ahesu’’ntiādīsu (dī. ni. 2.13; ma. ni. 3.197-198; saṃ. ni. 5.378) viya idha dhamma-saddo samādhipariyāyoti āha ‘‘samādhikkhandhaṃ paññākkhandhañca dassetī’’ti. Tathā hi so sampayuttadhamme ekārammaṇe avikkhipamāne avippakiṇṇe avisaṭe katvā samaṃ, sammā ca ādahanto tathā te dhāretīti ca vattabbataṃ arahatīti dhammoti ca vuccati. Anekarūpānanti anekappakārānaṃ. Antarāyo nāma appaṭiladdhassa vā alabbhanavasena, paṭiladdhassa vā parihānavasena, tadubhayampi idha natthīti dassento ‘‘maggassa vā’’tiādimāha. Nevassa taṃ hoti antarāyāyāti tassa anāgāmino piṇḍapātabhojanaṃ neva hoti antarāyāya ukkaṃsagatāya paccavekkhaṇāya paccavekkhitvā paribhuñjanato. Tañcassā ukkaṃsagamanaṃ hatapaṭipakkhattāti dassento ‘‘maggena visuddhacittattā’’ti āha.

第76节。『Kāmaṃ』在佛、法、僧三宝中因无疑难愚昧而生起的欢喜，这里特指此类清净欢喜的现象。『Yathodhi kho panā』等为特别的观察之句，说明现时如何如实显现。四种观察法的叙述，结合了欢喜等心的明现，既能了解相应的两重意义，亦体现佛弟子双重遂行之法。虽圣道心念一现后不复生起，但其对相反修习阶段的境界轻微衰退，则是此法不变的特性。故称“此行者现出具足的戒律之行”。此抄节引用诸经典语如《中部》、《大分》、《增支》等，说明此法名为定蕴、慧蕴，均属于相续法。如此现法，平等坚固，无散乱无损坏，持续摄持故称为阿拉汉之法，名为“法”。“多样”即多种多样之意。所谓障碍有两种：一为未得，二为已得而失。此中皆无障碍，此表现为佛弟子食施供养时，对观察清净等法的持续于是称为“路径的纯净心念”。

Etthāti etasmiṃ antarāyābhāve. Etadeva visuddhacittattameva kāraṇaṃ. Ettha ca ‘‘nevassa taṃ hoti antarāyāyā’’ti iminā heṭṭhā vuttappahānaṃ anāgāmimaggenevāti siddhaṃ hoti. Anāgāmino hi sabbaso kāmarāgo pahīno hoti, rasataṇhāya abhāvato tādisapiṇḍapātaparibhogo aggamaggādhigame kathañcipi antarāyāya na hotīti. ‘‘Seyyathāpi, bhikkhave, vattha’’nti vadanto bhagavāādimhi attanā upanītavatthūpamaṃ anusandheti. Udakassa acchabhāvo paṅkasevālapaṇakādimalābhāvena pasannatāya, tabbipariyāyato bahalatāti āha ‘‘acchanti vippasanna’’nti. Vaṇṇanibhāya vigatasaṃkilesatāya samujjalanaṃ pabhassaratāya vatthassa, taṃ pariyodātanti vattabbataṃ labhatīti āha ‘‘pariyodātaṃ pabhassaratāyā’’ti. Ukkaṃ bandheyyāti aṅgārakapallaṃ yathā dārughaṭikaṅgārādikena na bhijjati, evaṃ tanumattikālepādinā bandheyya. Meghapaṭalato verambhavātadhārāsaṅghaṭṭanato vijjutā viya kevalaṃ vātadhārāsaṅghaṭṭanajanitā pabhā ukkāpabhā, sā pana yasmā dvinnaṃ vātadhārānaṃ vegasambhūtasaṅghaṭṭanahetukā, tasmā kāraṇavasena ‘‘vātavego ukkā’’ti vuttaṃ.

此处邀示的是障碍无有。此为心念清净之因。引文“于此无障碍”，即指不退失净道者所达成证实。此等阿拉汉已全然断除欲爱，因无欲贪故亦无对布施等行为妨碍，故不论观察何法均不见阻碍。经中亦有譬喻，例如衣物洁净且无杂质，水若浑浊则不清澈，而纯净则色泽明朗。以此喻证清净心念状况，称“光明清透”。隐喻以木炭火炉般约束不使湿气侵入，亦如微细纤维紧密结缔防止风雨侵袭。风云相聚生飞扬气流，称“风力生起强烈”。因此因缘均生至此“一切障碍被肃清”之表显。

§77

77.Yathānusandhivasenātiādimhi uṭṭhitadesanāya anurūpā anusandhi yathānusandhi, tassā vasena. Byatirekadassanaṃ viya hi sādhetabbassa ādimhi uṭṭhitadesanāya paṭipakkhadassanampi anurūpadesanāva sammadeva patiṭṭhāpanabhāvato, yathā taṃ āvattahārayojanāyaṃ visabhāgadhammāvattanti daṭṭhabbaṃ. ‘‘Yathānusandhivasena desanā āgatā’’ti saṅkhepato vuttamatthaṃ vitthārento tappasaṅgena itarepi anusandhī dassetuṃ ‘‘tayo hī’’tiādimāha. Bahiddhāti bāhiresu vatthūsu. Asati paritassanāti taṇhādiṭṭhiparitassanābhāvo. Vissajjitasuttavasenāti ‘‘idha bhikkhu ekaccassā’’tiādinā (ma. ni. 1.242) vissajjitasuttavasena. Yena dhammenāti sīlādivodānadhammesu akkhantiyādisaṃkilesadhammesu ca yena yena dhammena. Cha abhiññā āgatāti iminā ‘‘anurūpadhammavasena vā’’ti vuttavikappaṃ dasseti, sesehi ‘‘paṭipakkhavasena vā’’ti vuttavikappaṃ. Akkhantiyā hi kakacūpamovādo (ma. ni. 1.222) paṭipakkho, tathā diṭṭhiyā ‘‘netaṃ mama, nesohamasmi, na meso attā’’ti evaṃ paṭibhāgā suññatākārena. Sesadvayepi eseva nayo. ‘‘Citte saṃkiliṭṭhe duggati pāṭikaṅkhā’’ti (ma. ni. 1.70) heṭṭhā kilesadesanā āgatā. Sabboti anavaseso. Sabbākārenāti ādīnavānisaṃsapaccavekkhaṇapuggaladosajānanādinā sabbappakārena.

77.「顺理成章」即是指依照开头所建立的教义，再据此相应地继承宣说，类似于按照事物本性顺次演绎。此处的‘顺理’即为相应之意。若偏离此理，则开篇宣说与后续相对照的观察就难以成立，应如轮环环相扣，难以断开而显现不和谐。所谓‘顺理成章的宣说传来’，是简明地说法义全备无缺，且以详尽说明，道出错误关联也能彼此呼应，故称‘三者若干’。外境指外在的事物。因断见渗透而致执著渴爱等烦恼障碍的缺乏。‘依释疏经文’意指按照《经律论》等注释的标准如‘某僧众中某’系列文句所示的解释。‘适用诸法’即指道德戒律等与宽赦失明等染污法门的诸法适用之理。‘七种通达’所说的各般体验、反省、对立显现，依此表现与不表现，相互说义。‘现前有执’如执著心等无明句法中所比附的譬喻。同时对断见执法，如‘这是我，非我非他等’的对境观点是空无实质。此亦遵循此类理，二者并行。曰‘心污者堕恶趣不可期’意指下文阐述覆盖染污根本的说法。‘一切’即无遗漏。‘彻底’指能够洞察天下灾祸等由恶因恶缘而生的一切不善之理。此义基于对烦恼毒害及恶果之破彻反省，涵盖众生诸般苦难本质的彻底观察与认识。

§78

78. ‘‘Mettā bhāvetabbā byāpādassa pahānāyā’’tiādivacanato (a. ni. 9.1) mettādayo byāpādavihesāratirāgānaṃ paṭipakkhā. Yasmā ‘‘so atthī’’tiādinā bhagavatā anāgāmino aggamaggādhigamanaṃ catusaccakammaṭṭhānaṃ matthakaṃ pāpetvā kathitaṃ, tasmā taṃ dassento ‘‘idānissā’’tiādimāha.

78. 由‘应当修习慈心以断除嗔恨’等语，慈等四无量心为嗔恨的对治法。因世尊所说“彼处为正道，圣者之道”诸如四圣谛为道之基础，故次说此旨在说明内在正理。

Brahmavihāradhammeti brahmavihāre ceva brahmavihārasahagatadhamme ca. Tenāha ‘‘nāmavasenā’’ti. Vavatthapetvāti ānetvā sambandhitabbaṃ. Nāmantipi hi īdisesu ṭhānesu cattāro arūpino khandhā vuccanti. Iminā nayenāti etena bhūtanissitānaṃ sesupādāyadhammānaṃ sabbesampi pahātabbataṇhāvajjānaṃ tebhūmakadhammānaṃ pariggahavidhiṃ ulliṅgeti. Sabhāvato vijjamānaṃ taṃ attapaccakkhaṃ katvā ñāṇena yāthāvato paṭivijjhiyamānataṃ upādāya ‘‘atthi ida’’nti yathāvavatthāpitaṃ nāmarūpaṃ. Tenevāha ‘‘ettāvatānena dukkhasaccavavatthānaṃ kataṃ hotī’’ti. Sāvadhāraṇañcetaṃ vacanaṃ, lokasamaññāsiddhaṃ sattaitthipurisādi viya, ito bāhirakaparikappitaṃ pakatiādi drabyādi jīvādi kāyādi viya ca na paramatthato natthi, atthevāti vuttaṃ hoti. Pajānātīti pubbabhāge tāva lakkhaṇarasādivasena ceva paṭiggahavibhāgavasena ca pakārato jānāti, aparabhāge pana pariññābhisamayavasena paṭivijjhanto jānāti. Ekantahīnā nāma akusaladhammā sampati āyatiñca dukkhamūlattā, tatthāpi visesato taṇhāti āha ‘‘dukkhassa samudayaṃ paṭivijjhanto atthi hīnantipajānātī’’ti. Attano paccayehi padhānabhāvaṃ nītattā paṇītanti iminā atthena ariyamaggova ‘‘paṇīta’’nti vuccatīti āha ‘‘pahānupāyaṃ vicinanto atthi paṇītanti pajānātī’’ti. ‘‘Uttamaṭṭhena ca paṇīta’’nti vuccamāne nirodhasaccassapi saṅgaho siyā, tassa pana padantarena saṅgahitattā vuttanayenevettha attho veditabbo. Appamaññāmukhena vipassanābhinivesasseva katattā ‘‘brahmavihārasaññāgatassā’’ti vuttaṃ. ‘‘Sabbassapi tebhūmakassa saññāgatassā’’ti vattuṃ vaṭṭatiyeva. Na cettha asaṅgaho tassāpi saññāya āgatabhāvato. Lokaṃ uttaritvā samatikkamitvā nissaritvā visaṃyuttaṃ hutvā ṭhitattā vuttaṃ ‘‘uttari nissaraṇaṃ nibbāna’’nti.

所谓“梵行居处”是指居于梵行境地，以及与之相伴的法门。因而称之为“依名号”。所谓“说明”即为引导携带示现之意。所谓‘名’，是指色界四无色蕴。此引导法说明断除余漏烦恼之道，阐释三界烦恼本质及烦恼发起之因果关系。依其本性，以智慧正确洞察并证知，如实辨析名色构成。由此而知：“以此充分明了苦谛之因缘成就。”这话为广泛示说，乃如世俗人般普遍接受和相类比，外在诸物如界、元素、生命等，但非真正本质。故而有“自心之所”为说法。前部分因缘，以经验和特征分辨而得知，后部凭彻底智慧渗透证知。低劣品性为不善法长久存在之根源。其中特别以渴爱为苦缘的认识，即为“洞悉苦集故深知之”。由于条件具足而逐步成就，因此被尊为圣道，谓之“完备”。谓“探究断灭之法的方法为完备”，指出内含有次第集摄意义。若无此内涵，则连断灭境界之识知亦不存在。超出世间、远离、摆脱束缚，称为“上逸解脱”，即涅槃。

Catūhiākārehīti ‘‘atthi hīna’’ntiādīhi catūhi pakārehi. Anvayañāṇatāya anubodhabhūtāya vipassanāpaññāya jānanattho dhammañāṇatāya paṭivedhabhūtāya maggapaññāya dassanattho sabhāvasiddhoti dassento ‘‘vipassanāpaññāya cattāri saccāni jānanato maggapaññāya passato’’ti vuttaṃ. Bhayabherave vuttanayenevāti bhayabheravasuttavaṇṇanāyaṃ attanā vuttaatthavacanatthapāṭhena idha pāṭhassa sadisattā atidisanto ‘‘kāmāsavāpi…pe… pajānātī’’ti āha. Ettha ca yasmā ‘‘kāmāsavāpi cittaṃ vimuccati…pe… avijjāsavāpi cittaṃ vimuccatī’’ti ‘‘khīṇā jātī’’tiādīni vadatā bhagavatā catutthamaggo niddiṭṭho, tasmā yaṃ heṭṭhā aṭṭhakathāyaṃ vuttaṃ ‘‘so ca upari catutthamaggasseva niddiṭṭhattā yujjatī’’ti, taṃ suvuttamevāti daṭṭhabbaṃ.

所谓“四种类型”，即“低劣等”诸类。因由理知而生发智慧，由此能了达佛法实义，体认道理，展现智慧，提示圣道，这就是以慧眼见证四圣谛之智慧体证。关于恐怖畏惧的释义，因文中相近，亦复如斯，佛言“对此诸欲烦恼亦知晓”等。因佛所示第四道已明示，故此处引言“此亦和第四圣道相应，理应如此”，堪称善演。

Tassa codanatthāyāti tassa brāhmaṇassa bhagavā attano codanatthāya ‘‘puccha maṃ tvaṃ brāhmaṇa yadettha tayā manasābhisamīhita’’nti codanāya, okāsadānatthāyāti adhippāyo. Desanāsannissayo brāhmaṇassa tathārūpo ettha ajjhāsayopi natthīti yathāvuttaanusandhittayavinimuttattā ‘‘pāṭiyekkaṃ anusandhiṃ āhā’’ti vuttaṃ. Cittagatattā abbhantarena. Kilesavuṭṭhānasinānenāti kilesamalapavāhanena rāgapariḷāhādivūpasamakarena ca aṭṭhaṅgikaariyamaggasalilasinānena.

此处因其婆罗门，世尊为启发其问而作引导言：“问我吧，婆罗门，你心中所思为何？”询问为引发心智之法门。教法传布的因缘关系，及心中业态深入探究，因污垢烦恼生起而由爱欲之流照亮，引导八支圣道道水清净而熄灭烦恼脏污。

§79

79. Dhammasabhāmaṇḍapaṃ tāvadeva upagatattā bāhukā nadito āgataṃ viya maññamāno. Ariyaphalamaddanacuṇṇādayo telasinehassa vivecanena . Lūkhabhāvo lokaṃ, taṃ etissā atthīti lokāti sammatā. Lokkhasammataggahaṇena ‘‘tathā sā nadī loke pākaṭā’’ti evaṃ pavattaṃ attano micchāgāhaṃ dīpeti. Tenāha ‘‘visuddhabhāvaṃ detīti evaṃ sammatā’’ti. Pāpapavāhanena samparāyikādisampattiāvahato lokassa hitā lokyā. Lokyāti sammatāti sabbaṃ purimasadisaṃ. Tenāha ‘‘seṭṭhaṃ lokaṃ gamayatīti evaṃ sammatā’’ti. Puññasammatāti pujjabhavaphalanibbattanena sattānaṃ punanena visodhanena puññāti sammatā. Tadatthadīpanatthamevāti tassā pubbe āgatadesanāya atthadīpanatthameva. Vuttassevatthassa puna dīpanaṃ kimatthiyanti āha ‘‘gāthārucikāna’’nti. Cuṇṇikavacanaṃ asambhāventā tathā ca vutte atthamabujjhanakā pajjavacanaṃ sambhāventā tathā ca vutte bujjhanakā gāthārucikā. Visesatthadīpanatthanti visiṭṭhadīpanatthaṃ, purimadesanāya aññadīpanatthanti attho.

79.因法会到来犹如潮水激荡而起。圣果、真理之尘均为热恼爱烦恼激发的变质现象。俗世即世间，此为俗称。依世俗共识即为“诸河流归于世间”。于是说“清净状态乃由此而成”。因恶业及根本恶趣带来众生的世俗业报。世俗即所有从前生之果。故谓“导引优胜之俗世”，以此曾来教诲具足启示之义。说法则为引导法义。释意谓“诗文声韵”，因对未通达者发声，已通晓者便领悟其意。针对主要阐发之意，同前面教诲有所区别，即具正统和别样彰显之差异。

‘‘Gacchati pana bhavaṃ gotamo bāhukaṃ nadiṃ sināyitu’’nti (ma. ni. 1.78) heṭṭhā vuttattā bāhukanti idameva ettha tadatthadīpakaṃ. Sesāni adhikakkādivacanāni tato visiṭṭhassa atthassa bodhanato visesatthadīpakāni. Kasmā panettha bhagavatā brāhmaṇena avuttāni adhikakkādīni gahitānīti āha ‘‘yatheva hī’’tiādi. Kakkanti nhānapiṇḍaṃ adhippetaṃ, nhāyitvā adhikaṃ kakkaṃ ettha gaṇhantīti adhikakkaṃ. Tenāha ‘‘nhānasambhāravasenā’’tiādi. Maṇḍalavāpisaṇṭhānanti vaṭṭapokkharaṇīsaṇṭhānaṃ. Nadiyoti visuṃ nadiyo, na adhikakkādīni viya titthamattaṃ.

“果德玛乃往带着手臂去河中沐浴。”此句出处于《摩诃尼柯耶》1.78，依据其下文所述，“手臂”一词即在此句中具此义。其余如“更”“加”等词，因涉及次级意义，为特殊释义所用。为何世尊此处引用婆罗门时使用“更”“加”等词呢？这是因为“加”是覆盖清洗用的水团，洗净后更加完满，此处取其收受之意，因此说作“更”“加”。于是便说“沐浴聚集”等词。圆池指的是圆形的池塘。河即众多河流，此非“更”“加”等词所能比拟的小渡河。

Tīhi padehīti sundarikāpayāgabāhukāpadehi. Cattārīti adhikakkādīni cattāri. Vuttāneva hontīti lokasammatālakkhaṇena ekalakkhaṇatā brāhmaṇassa adhippāyena, paramatthato pana pāpapavāhalakkhaṇena ekalakkhaṇattā. Tenāha ‘‘tasmā’’tiādi. Kiñci pāpasuddhiṃ na karontiyeva. Na hi naṃ sodhayeti naṃ puggalaṃ na sodhaye. Verakibbisabhāvaṃ appattā nāma kammapathabhāvaṃ appattā. Tenāha ‘‘khuddakehī’’ti.

“三节词”即指三组成美丽优雅的“手臂节词”。“四者”即为“更”“加”等四词。所说的含义，因世俗公认婆罗门以此为职，究竟则因其恶行沉重为特征，故称为一特征。因此说“因而”等词。其意即尚无净化恶行者，未曾净化个人者。此即非兔猕无尾之质，亦非犯罪业之质。故称“微小如秕谷”。

Paṭihanantoti ayuttabhāvadassanena taṃ diṭṭhiṃ paṭibāhanto. Tatthāyaṃ paṭibāhanavidhi yathā yaṃ kiñci udakorohanaṃ na pāpapavāhanaṃ, evaṃ yo koci nakkhattayogo pāpahetūnaṃ paṭipakkhābhāvato. Yañhi vināseti, so tassa paṭipakkho. Yathā āloko andhakārassa vijjā ca avijjāya, na evaṃ udakorohanaṃ nakkhattayogo vā pāpahetūnaṃ lobhādīnaṃ paṭipakkho, tasmā niṭṭhamettha gantabbaṃ ‘‘na udakorohanādi pāpapavāhana’’nti. Niccaṃ phaggunīnakkhattanti suddhasīlādikassa sabbakālaṃ maṅgaladivaso evāti adhippāyo. Itaroti sīlādivasena asuddho. Niccameva uposatho ariyuposathena upavutthabhāvato. Suddhassāti parisuddhamanosamācārassa. Sucikammassāti parisuddhakāyavacīsamācārassa. Tenāha ‘‘nikkilesatāyā’’tiādi. Kusalūpasañhitanti anavajjabhāvūpagataṃ. Vatasamādānanti dhutadhammasamādānādi sampannameva hoti, nāssa vipatti atthīti attho. Mama sāsaneyeva sināhi, yadi accantameva suddhiṃ icchasīti adhippāyo. Tenāha ‘‘sace’’tiādi. Khematanti khemabhāvaṃ. Yathā sabbabhūtāni tapavasena khemappattāni abhayappattāni honti, evaṃ karohīti taṃ heṭṭhā dassitaṃ mettādibhāvanaṃ brāhmaṇassa saṅkhepena upadisantenassa ekaccasamādhisampadā tadavinābhāvinī paññāsampadā ca dassitāti daṭṭhabbaṃ. Tenāha ‘‘manodvārasuddhi dassitā’’ti.

“反对”指以非相应之貌反驳此见解。这里所用反驳之法如同水面无恶行一般，因此任何星象组合非恶因缘之对立方。若有灭除之者，则为其对立。正如光对于黑暗，慧对于无明，水面无恶行星象组合亦非害群之因，故终应归结为“非水面无恶行星象组合”等。常称为“福德明朗之星”。“不常者”则以戒等义名之为不净之时。固定者因在圣戒聚会时出现在贵重日，是圣戒之相。故称其“业无残留”等。善法聚集者，具足无瑕疵，相续具足，故言“善业行为合成”。乃至我教法以此为见，如求极净之意。故称“若”。“安稳”即安稳安乐之义。如一切众生以苦修而得安稳无畏，亦如此行，此乃对婆罗门简约指示种种慈善之相，具足几重禅定，且是智慧具足之表现。故言“心门净明所现”。

Tassa pana sampadādvayassa nissayabhūtaṃ sīlasampadaṃ dassetuṃ ‘‘sace musā na bhaṇasī’’tiādi vuttaṃ. Ettha ca yathā ‘‘sace musā na bhaṇasī’’tiādinā musāvāda-pāṇātipāta-adinnādāna-paṭivirativacanena avasesakāyavacīduccaritaviratīpi vuttā eva hoti lakkhaṇahāranayena, evaṃ ‘‘saddahāno amaccharī’’ti saddhādidhanasampadāniyojaneneva avasesaariyadhanasampadāniyojanampi siddhameva hotīti saddhādayo vimuttiparipācanīyadhammā brāhmaṇassa pakāsitā evāti veditabbā. Tenevāha ‘‘imāya eva paṭipattiyā kilesasuddhī’’ti. Gayā sammatatarā bāhukādīhipīti adhippāyo.

是双重功德之基础依赖为戒德功德之显现，谓曰“若汝不妄语”等语。亦如“若汝不妄语”等语，由妄语、杀生、不与取诸戒之别解律禁止恶行，故余戒自难失，因而有「坚守信心与戒律为智慧具足基础」之义，所谓增进解脱法益，显于婆罗门而已。因次曰“以是修行清净烦恼”，又曰此处婆罗门普遍赞誉“巴利词语用于盖指多见且受尊重的手臂词等”。

§80

80.Ekoti asahāyo, esā panassa asahāyatā ekībhāvenāti. Na hissa tāva taṇhādutiyatā vigatā. Tenevāha ‘‘na cirassevā’’tiādi. Ekaggahaṇeneva kāyena vūpakaṭṭhatā vuttāti āha ‘‘vupakaṭṭho cittavivekenā’’ti. Tena ‘‘divā caṅkamena nisajjāyā’’tiādinā (ma. ni. 1.423; 3.75; vibha. 519; mahāni. 161) āgataṃ jāgariyānuyogamāha. Tathābhūtassa cassa ekādasahi aggīhi āditte tayo bhave passato yathā pamādassa lesopi nāhosi, evaṃ kammaṭṭhānaṃ brūhento sammadeva padahati. Katthaci saṅkhāragate anapekkhacitto nibbānādhimutto eva vihāsīti dassetuṃ ‘‘appamatto’’tiādi vuttaṃ. Khīṇā jātītiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Sesaṃ suviññeyyameva.

“一”者，无助之意，即其无助之状态而归一。其苦恼之纵深未曾消失。故称“非永远除者”等。专注同一体之身，即所谓“身之专注清净”之义。以此示警觉之行，一昼夜行行坐坐，乃至觉醒常续之义，如《摩诃尼柯耶》所说。正如识于真实境界中专注十一火之点燃状态，三界三世中无疏忽，可见此业处功用之大。更有时，即使行者行至法行已断无假我而乐。此意有所表述，故“谨慎”所言即此。《摩诃尼柯耶》所载，余部分当乐善知晓。

Vatthasuttavaṇṇanāya līnatthappakāsanā samattā. · 《布经》注释中的隐义阐明已完成。

8. Sallekhasuttavaṇṇanā八、《削减经》注释

§81

81. ‘‘Cundo’’ti tassa mahātherassa nāmaṃ, pūjāvasena pana mahācundoti vuccati yathā ‘‘mahāmoggallāno’’ti. Attano vā cundaṃ nāma bhāgineyyattheraṃ upādāya āyasmato sāriputtattherassa bhātā ayaṃ mahāthero ‘‘mahācundo’’ti paññāyittha yathā ‘‘mahāpanthako’’ti. Sāyanhasamayanti bhummatthe ekaṃ upayogavacananti āha ‘‘sāyanhakāle’’ti. Na hettha accanta saṃyogo sambhavatīti. Sattasaṅkhārehīti saddhivihārikaantevāsikaupāsakādisattehi ceva rūpārammaṇādisaṅkhārehi ca. Paṭinivattitvāti apasakkitvā. Nilīyananti vivecanaṃ kāyacittehi tato vivittatā. Ekībhāvoti hi kāyavivekamāha, pavivekoti cittavivekaṃ. Tato vuṭṭhitoti tato duvidhavivekato bhavaṅguppattiyā, sabrahmacārīhi samāgamena ca apeto. Abhivādāpetvāti abhivādaṃ kāretvā. Evanti yathāvuttaabhivādavasena. Paggayhāti unnāmetvā. Anupacchinnabhavamūlānaṃ tāva evaṃ abhivādo hotu, ucchinnabhavamūlānaṃ kimatthiyoti āha ‘‘etaṃ āciṇṇaṃ tathāgatāna’’nti. Tena na tathāgatā samparāyikaṃyeva sattānaṃ sukhaṃ āsīsanti, atha kho diṭṭhadhammikampīti daṭṭhabbaṃ. Kasmā evaṃ tathāgatā abhivadantīti tattha kāraṇamāha ‘‘sukhakāmā hī’’tiādi. Puthukāyāti bahū sattakāyā. Yakkhāti devā. Te hi pūjanīyatāya ‘‘yakkhā’’ti vuccanti. Abhivadantīti āsīsitamevatthaṃ ñāṇakaruṇāhi abhimukhaṃ katvā vadanti.

“准德”是此长老名号，因其尊崇被称“大准德”，如“大摩嘎剌那”称谓。自身之名为准德，即承兄长即长老沙利子之名，此长老以“大准德”为尊称，如“大般踏咖”称谓。暮时指复一语，谓“暮时”义，不表示绝对合一。诸事因信心修行者，如七种根基信众及具形色等根基，谓其转回，谓心弃离俱生作用。澄清即身心之分别。合一即心之分别。由此产生二种分别，因而愚痴生起而被尘染，与众僧集会时无此杂染。以此显现敬礼形态，谓是部分禅定具足，无此则无智慧具足，故见称“心门净明所现”。其亦以此二功德基础上显戒德功德，谓曰“若汝不妄语”，以此表现。此处又有妄语、杀生、不与取等戒语以连结断条件，故信与戒业得成，全无中断，故称“信戒之具足”。敬礼即行敬礼行为。此等修持依正知悲智，面向众生而说。

Yāti aniyamato gahitā niyamato dassento ‘‘imā’’ti āha. Imāti ca āsannapaccakkhavacananti āha ‘‘abhimukhaṃ karontoviyā’’ti , taṃ taṃ diṭṭhigatikaṃ cittagataṃ sammukhā viya karontoti attho. Diṭṭhiyoti purimapadalopena pāḷiyaṃ vuttanti dassento ‘‘micchādiṭṭhiyo’’ti āha. Sattesu diṭṭhigatacittuppādesu uppajjamānā, sattesu vā visayabhūtesu ārabbha uppajjamānā ‘‘sattesu pātubhavantī’’ti vuttā. Attavādenāti attānaṃ ārabbha pavattena vacanena. Paṭisaṃyuttāti ‘‘atthi attā’’ti gāhe gāhaṇe ca visayabhāvena paṭisaṃyuttā. Diṭṭhigatikena diṭṭhiṃ gāhantehi gahaṇe gāhāpaṇe ca diṭṭhi diṭṭhivādassa visayoti tena paṭisaṃyuttā nāma hoti. ‘‘Atthi attā’’ti evaṃ pavattā diṭṭhi idha attavādapaṭisaṃyuttā, na tassā visayabhūto attā. Sā ca visayabhāvato tathāpavattena vādena paṭisaṃyuttā. Lokavādappaṭisaṃyuttāti etthāpi eseva nayo. Vīsati bhavanti tato paraṃ attavādavatthuno abhāvā . Pañcapi hi upādānakkhandhe paccekaṃ ‘‘attā’’ti te ca attano nissayabhāvena gaṇhato etāsaṃ diṭṭhīnaṃ sambhavo, tabbinimutto panāyaṃ visayo attaggahaṇākāro ca natthīti. Sassato attā ca loko cāti rūpādīsu aññataraṃ ‘‘attā’’ti, ‘‘loko’’ti vā gahetvā taṃ sassato sabbakālabhāvī nicco dhuvoti. Yathāha ‘‘rūpī attā ceva loko ca sassato cāti attānañca lokañca paññapetī’’tiādi. Sassatotiādīsu paṭhamo sassatavādavasena attaggāho, dutiyo ucchedavādavasena, tatiyo ekaccasassatavādavasena, catuttho takkīvādavasena pavatto, amarāvikkhepavasena vā pavatto attaggāho. Antavāti attano paricchedatāvasena. Anantavāti aparicchedatāvasena. Antavā ca anantavā cāti tadubhayavasena, itaro takkīvādavasena pavatto attaggāho. Evaṃ pavattattā aṭṭha hontīti yojanā.

“去”意指未被制约者离去、有制约者现身时即现现前，谓“此者”，此“此”即表示就近因果之语，言“面向使之行者”，即意味着各自执着的心如同面向前方者而行。所谓见解者，谓前文所缺之语，在巴利文中称为“邪见”，即见某事物如实的错误见。诸“有情”中从见解心所生，或从有情各自所依的外境起，谓诸有情中“出现并增上”，前已言“与诸有情接触”也。所谓“自我论”者，指由自我立论起始的陈述。所谓“契合”者，指“有如我”的认取及其对象之契合。由契合之见与契合中包含的断见者，是契合的实体。因此“有我”的执着即是对此义见的契合，非指其对象即有我，此乃契合由对象之言。所谓世间谬说的契合亦如是。此中二十种见(见继种)之后，生我执的相续乃断灭。五蕴分别为我时，彼皆依此“我”而生，此即诸见的形成。现学逻辑断绝者，断绝此“我”的对象及执着形式皆无，因而这蕴构之“永恒我”与世俗恒常我观念相同。如言“形色我与世间皆永恒”，把“我”与“世间”分别提取，谓其恒常永续不变即为永恒。作为永恒论的第一种见，第二为灭绝论，第三为部分本然永恒论，第四为理智主义，或称不颠倒者恒常论。所谓“有尽”谓限断，所谓“无限”谓无尽。限断和无限者合称此两种，有一者为理智主义的执着。我执遂运转成八种见，堪称量之单位。

Ādimevāti ādimanasikārameva. Taṃ pana sarūpato dassento ‘‘vipassanāmissakapaṭhamamanasikāramevā’’ti āha. Appatvāpi sotāpattimagganti iminā avadhāraṇena nivattitaṃ dasseti. Nāmarūpaparicchedato pabhuti yāva udayabbayadassanaṃ, ayaṃ idha ādimanasikāroti adhippeto paññābhāvanāya ārambhabhāvato. Udayabbayānupassanāsahitatāya cassa vipassanāmissakatā vacanaṃ. Evanti imassa atthavacanaṃ ‘‘ettakenevaupāyenā’’ti , yathāvuttaādimanasikārenāti attho. Etāsanti yathāvuttānaṃ attavādalokavādapaṭisaṃyuttānaṃ diṭṭhīnaṃ. Kāmañca tāsaṃ tena tadaṅgavasena pahānaṃ hotiyeva, taṃ pana nādhippetaṃ, tasmā samucchedavasena pahānaṃ paṭinissaggo ca hotīti pucchati. Sabbaso samucchinnasaṃyojanatāya anadhimānikopi samāno. ‘‘Ariyadhammo adhigato’’ti māno adhimāno, so yesaṃ atthi te adhimānikā, tesaṃ udayabbayañāṇādhigamena adhimānuppatti tadavasāno ca manasikāroti adhippeto. Tena diṭṭhīnaṃ pahānaṃ na hotīti kathāpanatthaṃ ayaṃ pucchāti āha ‘‘adhimānappahānatthaṃ pucchatī’’ti. ‘‘Ādimeva nu kho…pe… paṭinissaggo hotī’’ti anabhisametāvī viya vadanto adhimāne ṭhito viya hotīti āha ‘‘adhimāniko viya hutvā’’ti. Soti thero. Tesaṃ atthāyāti tesaṃ attano antevāsikānaṃ bhagavatā etassa micchāgāhassa vivecanatthāya. Thero kira dhammasenāpati viya saddhiṃ attano antevāsikehi bhagavantaṃ upasaṅkami.

所谓“初”为“初始念想”，即开始的念，谓以“内观悉达多第一念”为初念。宣说虽未能达到声闻初果，但已以此念断绝为道环而已。即内外色受分别的起灭果知见，此“初念”即为分别慧开发之始。以起灭观照为其内观特征，称为内观悉达多之始。关于此意有言“依此方法开始初念”，即依先前所说之我执世间谬说合逻辑的诸见说。虽能断除欲爱之依止因，但未能断绝根本恶见，因此未得灭绝。因通俗常见见解多执我为实，故有此提问。觉者谓有下降觉断。仅仅如是，不能废除所有我执，故言如是。我是圣者之长老，基于此义，世尊为其破除此错误，吾等诸长老同来至世尊前求教。

§82

82.Yatthāti visaye bhummaṃ. Diṭṭhīnañhi ārammaṇanidassanametanti. Yasmā diṭṭhīnaṃ anusayanabhūmipi samudācaraṇaṭṭhānampi khandhā eva, tasmā āha ‘‘yattha cetā diṭṭhiyo uppajjantī tiādi pañcakkhandhe sandhāya vutta’’nti. Rūpaṃ abhinivissāti ‘‘idaṃ rūpaṃ mama attā’’ti diṭṭhābhinivesavasena abhinivisitvā ārabbha. Abhinivisamānā eva hi diṭṭhi naṃ ārammaṇaṃ katvā uppajjati. ‘‘So attā’’tiādīsu yadidaṃ cakkhādisaṅgahaṃ rūpaṃ, sahabuddhinibandhanatāya so me attā, sukhāsukhaṃ ettha lokiyatīti so loko. ‘‘Soevāhaṃ pecca paraloke bhavissāmīti tathābhāvena nicco, thirabhāvena dhuvo, sabbadābhāvitāya sassato, nibbikāratāya avipariṇāmadhammoti attho. Yadi pañcakkhandhe sandhāya vuttaṃ, kathamekavacananti āha ‘‘ārammaṇavasenā’’tiādi. Nānā karīyati etenāti nānākaraṇaṃ, viseso. Jātivasenāti uppattivasena. Ye hi anibbattapubbā samānāvatthā, te uppādasaṅkhātavikārasamaṅgitāya uppajjantīti samaññaṃ labhanti. Tenāha ‘‘jātivasenā’’tiādi. Punappunaṃ āsevitāti anādimati saṃsāre aparāparuppattiyā laddhāsevanā. Etena kilesānaṃ bhāvanaṭṭhena anusayatthaṃ viseseti . Thāmagatāti thāmabhāvaṃ upagatā. Etena anusaye sabhāvato dasseti. Thāmagamananti ca kāmarāgādīnaṃ anaññasādhāraṇo sabhāvo. Tathā hi vuttaṃ ‘‘thāmagato anusaye pajahatī’’ti (paṭi. ma. 3.21). Appaṭivinītāti samucchedavinayavasena na paṭivinītā. Appahīnā hi thāmagatā kilesā anusentīti vuccanti. Etena tesaṃ kāraṇalābhe sati uppajjanārahataṃ dasseti. Samudācarantīti abhibhavanti. Etena tesaṃ vītikkamappattataṃ dasseti. Uppajjantīti pana imināva pariyuṭṭhānāvatthā dassitā.

“何处”谓“见”的境界。谓“见”乃基于五蕴为对象。因五蕴即心识流转之所依托，故言“心中起见等参见于五蕴”，如经语所言。色蕴产生“这是我的色”见，是执着色为我并爱惜所依起见。正因执着，故见起。所谓“彼我”即此眼等聚合之色等，以附属之自觉为我，以悲喜苦乐为所缘，故世俗称之为“我”。言“我死后当得他世之生”，即谓我为不死常乐恒常恒在之存在。若根据五蕴为所依，如何以一词统摄？故言“根据感知之缘”诸种各异。谓由世俗作因而起。所谓生乃从无明行到识等相续，因此云“生是生起”，生起因无常苦聚合。故以“五蕴为缘”以言见所依。所谓反复修习，为无始流转之生起相续，如此以烦恼造作无尽轮回。此处“通教示意”亦指此理，所谓见基于执着业力生成而非我，且无我。永恒说者，谓存在永恒实我；灭绝说者，谓全然无我；部分永恒说者，谓部分实我永存；理智主义者谓以理智执我；或无相转变，执为恒常我。经中对“有限”与“无限”二见区别阐释，意在说心之限断与无限范畴。

Taṃ pañcakkhandhappabhedaṃ ārammaṇanti yaṃ taṃ ‘‘yattha cetā diṭṭhiyo uppajjantī’’tiādinā vuttaṃ rūpupādānakkhandhādipañcakkhandhapabhedaṃ diṭṭhīnaṃ ārammaṇaṃ. Etaṃ mayhaṃ na hotīti etaṃ khandhapañcakaṃ mayhaṃ santakaṃ na hoti mama kiñcanapalibodhabhāvena gahetabbatāya abhāvato. Tenassa paramatthato taṇhāvatthubhāvaṃ paṭikkhipati tāvakālikādibhāvato. Ahampi eso na asmīti eso pañcakkhandhapabhedo ahampi na asmi, ahanti so gahetabbo na hotīti attho. Etenassa mānavatthubhāvaṃ paṭikkhipati aniccadukkhajegucchādibhāvato. Eso me attāpi na hoti attasabhāvassa tattha abhāvato mamañcassa kiñcanapalibodhabhāvena gahetabbatāya abhāvato.

此谓五蕴类别为“所缘”，即所依。谓心于五蕴生起见，即于色蕴、触受等五蕴为所缘时，起起见。说“此五蕴非吾所有”，即表达对五蕴非我化的无法理解，故说“非吾所有”，表达不认同“是我所有”的见解。此乃因无明烦恼而导致的我执。即使如此，此“非我”的语义不能断除“我执”，依旧在生死轮回中游走。故说“我亦非我”，即对实我无知而生我执的否定，显示其根本无常苦我空之性并不悟知。此为把“五蕴为我”之执着断除的根本障碍。因此，“我”非实有，亦非无，因无真实之我可得执着。

Taṇhāva mamanti gaṇhāti etenāti taṇhāgāho. Taṃ gaṇhantoti taṃ uppādento. Tenāha ‘‘taṇhāpapañcaṃ gaṇhātī’’ti. Papañceti santānaṃ vitthārento satte saṃsāre cirāyatīti papañco. Yathā vuttapabhedanti aṭṭhasatataṇhāvicaritapabhedaṃ. Taṇhāpapañcaṃ paṭikkhipati khandhapañcakassa taṇhāvatthukābhāvavibhāvanenāti adhippāyo. Parato padadvayepi eseva nayo. Diṭṭhekaṭṭhāti diṭṭhiyā pahānekaṭṭhā. Tena tesaṃ paṭhamamaggavajjhataṃ dasseti. Sahajekaṭṭhā pana diṭṭhiyā taṇhā eva, na māno, sā ca kho apāyagamanīyā. Yathā atthīti yena aniccadukkhāsubhānattākārena atthi, tathā passanto yathābhūtaṃ passati nāma. Tenāha ‘‘khandhapañcakañhī’’tiādi. Eteneva ākārenāti ruppanādianiccādiākāreneva. Gayhamānampi appahīnavipallāsehi. Tenākārenāti ‘‘etaṃ mama’’ntiādiākārena. Nevatthi yathābhūtadassanavipallāsānaṃ tadabhāvato. Suṭṭhu passantassāti yathā puna tathā na passitabbaṃ, evaṃ suṭṭhu sātisayaṃ passantassa.

“渴爱是把持”，谓渴爱为把持之力。谓渴爱起即是把持。经中言“渴爱烦恼所执”。所谓烦恼即意指增长有情之苦集轮回。或谓渴爱本身就生多种烦恼相续。谓破除渴爱烦恼是五蕴中渴爱的实质无有的明证。此理亦如终极涅槃之理。所谓“见不可废”指应断见执，而不是迷妄。此乃断见之道。谓见中分为第一路径：断除见中渴爱；第二路径：断绝自我概念之见。谓前者谓断形色等所执渴爱，非断念见本身。此谓“初道目断”内含见。能慧见无常苦无我，故称“断除五蕴所执渴爱”。明慧而观，所见多次观察无误，不可再执迷惑。

Na ādimanasikāreneva diṭṭhippahānaṃ hoti, adhimānikānaṃ pana adhimānamattametaṃ dassanaṃ. Maggeneva taṃ hotīti imamatthaṃ vibhāvento ‘‘sotāpattimaggena diṭṭhippahānaṃ dassetvā’’ti āha. Vibhajantoti adhimānikānaṃ jhānāni asallekhabhāvena vibhajanto. Bālaputhujjanānaṃ neva uppajjati akārakabhāvato. Na ariyasāvakānaṃ pahīnādhimānapaccayattā. Na aṭṭhānaniyojako sappāyakammaṭṭhāneyeva niyojanato.

非仅靠“初念”断见，断除的是对有我见的自慢；谓此见断正见之始。“断见迹者”，谓正观之初果中断见有。我等需识别圣弟子中断除了自慢及见恶习者。俗人不生断见故唯有依习气而续存。非缘八正道拘绊之故而断。

Thero ‘‘yadatthaṃ saṅgho pakkosati, so attho tattha vāsīnaṃ āgatāgatānaṃ idha ijjhatī’’ti taṃ udikkhanto saṅghena yāvatatiyaṃ pahitopi na gato na agāravena. Tenāha ‘‘kimeta’’ntiādi. Paṇḍito hi tattha attano kiccameva karotīti aññataraṃ vuḍḍhapabbajitaṃ pāhesi. Kimetanti saṅghassa āṇāya akaraṇaṃ nāma kimetanti karaṇe ādaraṃ dīpento evamāha. Saṭṭhivassātītoti appatte pattasaññī eva saṭṭhivassātīto. Yasmā pesalā pesalehi saddhiṃ saṃsandanti samānādhimuttitāya, tasmā thero ‘‘sādhāvuso’’ti vatvā hatthimāpanādiṃ sabbaṃ akāsi.

长老观察到『僧团召唤的目的，是令住于彼处者及来来往往者的利益得以成就』，即便僧团遣使达三次，他仍未前往——然非出于不恭敬。因此说『此为何事』等。盖智者在彼处只做自己应做之事，故他派遣了另一位年长的出家者。『此为何事』者，即说明对奉行僧团教令之事的看重，意为不奉行僧团教令，此为何事？『逾六十夏者』者，即对未得以为已得之想，逾六十夏者。由于持戒清净者与持戒清净者因志趣相同而相契合，故长老说『善哉，贤友』，并将搬象等一切事务全部处理了。

Tādisovāti anantaraṃ vuttattherasadisova appatte pattasaññī eva saṭṭhivassātītoti attho. Padumagumbanti kamalasaṇḍaṃ. Pāsādaṃ pāvisi vissaṭṭhaṃ olokanenassa puthujjanabhāvo attanāva paññāyissatīti. Tissamahāvihāre kira therā bhikkhū tadā ‘‘sakacittaṃ pasīdatī’’ti vacanaṃ pūjentā kālasseva cetiyaṅgaṇaṃ sammajjitvā ettakārammaṇameva buddhārammaṇapītiṃ uppādetvā divase divase tathā karonti. Tena vuttaṃ ‘‘tasmiñca samaye’’tiādi. ‘‘Dhammadinna, idha pattacīvaraṃ ṭhapetī’’ti vattāpi paṭisanthāravasena kiñci pucchitāpi nāhosi. Guṇaṃ jānātīti nimujjanādīsu vivaradānādinā guṇaṃ jānāti viya. Tumhe pana na jānittha āgantukavattassapi akaraṇato. Satthuāṇāvilaṅghinī kīdisī sā saṅghassa katikā? Katikā ca nāma sikkhāpadāvirodhena anuvattetabbā, ettakampi ajānantehi me saṃvāso natthīti ākāse abbhukkami.

『如是者』者，即与紧接前文所说的长老相似——对未得以为已得之想，逾六十夏者——此为其义。『莲花丛』者，即莲花之群聚。他进入楼阁，纵目眺望——其凡夫之身份，将由自身显现。据说帝萨大寺的长老比库们，那时奉行『心得净信』之言，每日清晨打扫塔院，仅以这些所缘引发对佛的喜悦，日复一日如此行持。因此说『在那时』等。即便有人对其说『达玛丁娜，请将钵与衣置于此处』，抑或有人以款待之意问及某事，亦无人如此。『知其德』者，犹如在进入水中等事上，以让出空间等方式而知其德。然而你们却不知——因连迎接客人之礼亦未行。违背大师教令者，那样的僧团规约又算什么？规约本当依不违学处而遵循，连这一点都不知晓，与我无从共住——说罢，她腾身而去于空中。

Yaṃtassa evamassa sallekhena viharāmīti yo ‘‘paṭhamajjhānaṃ upasampajja vihareyyā’’ti vutto, tassa bhikkhuno yaṃ ‘‘paṭhamajjhānasaṅkhātaṃ paṭipattividhānaṃ kilese sallekhati, tena sallekhena ahaṃ viharāmī’’ti adhimānavasena evamassa evaṃ bhaveyya ṭhānametaṃ vijjatīti evamettha sambandho veditabbo. Taṃ na yujjatīti taṃ adhimānikassa ‘‘yathāvibhaṅgaṃ paṭhamajjhānaṃ sallekho’’ti parivitakkitaṃ na yujjati yuttaṃ na hoti. Tenāha ‘‘na hī’’tiādi. Tattha sammā sabbaso ca kilese likhatīti sallekho, ariyamaggo. Tadupāyavipassanā sallekhapaṭipadā. Yaṃ pana jhānaṃ vipassanāpādakaṃ, tampi jhānaṃ pariyāyena maggapādakaṃ hotiyeva. Tenāha ‘‘avipassanāpādakattā’’tiādi.

『他若如是认为：以磨削而住』者——所谓被说及『进入并住于初禅』的那位比库，若以增上慢而作如是想：『称为初禅的修行方法，能磨削烦恼，我以那磨削而住』——其连结应如此理解：此事是存在的。『彼不合理』者，即增上慢者所寻思的『初禅依分别而为磨削』，彼不合理，不成立。因此说『非也』等。其中，正确且全面地磨削烦恼者，即磨削，即圣道。作为其方便的观，即磨削之修行。至于作为观之基础的禅那，那禅那也间接地成为道之基础。因此说『因非观之基础』等。

Jhānadhammavasenāti vitakkādipañcakajjhānadhammavasena. Cittuppādavasena anekavāraṃ pavattamānampi jhānaṃ ekāvajjanatāya ekavīthipariyāpannattā ekā samāpatti evāti ‘‘punappunaṃ samāpattivasenā’’ti vuttaṃ. Cattāri arūpajjhānāni yathāsakaṃ ekekasmiṃyeva ārammaṇe pavattantīti āha ‘‘ārammaṇabhedābhāvato’’ti. Purimakāraṇadvayavasenevāti ‘‘jhānadhammavasena, punappunaṃ samāpattivasenā’’ti pubbe vuttappakārakāraṇadvayavaseneva.

「依禅那法」者，即依寻等五支禅那法之义。即便禅那以心生之方式多次生起，然因其专注于同一对象，属于同一心路，故只是一个等至——此乃「依一再入定」之所以如此说也。四无色禅那各自唯于其各自所缘中生起，故言「因无所缘差别」。「唯依前二因」者，即唯依前文所说「依禅那法」与「依一再入定」此二因之义。

Tesaṃ arūpajjhānānaṃ kilesapariḷāhābhāvena nibbutāni aṅgāni, bhāvanāvisesavasena sukhumāni ārammaṇāni. Tasmā tānīti tesaṃ vasena tāni jhānāni santāni, tasmā ‘‘santā ete vihārā’’ti vuttaṃ. Tesaṃ catunnampīti catunnampi tesaṃ arūpajjhānānaṃ.

彼等无色禅那，诸支因无烦恼炽热而寂静，所缘因修习殊胜而微细。故「彼等」者，依彼等之义，那些禅那是寂静的，因此说「此等住是寂静的」。「彼等四者」者，即彼等四种无色禅那之义。

§83

83.Soti adhimāniko bhikkhu, añño vā ito bāhirako tāpasaparibbājakādiko na hi sammasati. Tattha adhimāniko appatte pattasaññitāya na sammasati, itaro avisayatāya. Yatthāti yasmiṃ sallekhavatthusmiṃ, avihiṃsakatādīhi catucattālīsāya ākārehi.

「彼」者，即增上慢比库，或其余外道苦行者、游方者等——彼等皆不能了知。其中，增上慢者因将未证谓已证而不能了知；其余者则因超出其境界而不能了知。「于其中」者，即于那一舍断所依处中，以无害等四十四种行相而了知。

Aṭṭha samāpattiyo nāma kilesānaṃ vikkhambhanavasena pavattā uttaruttari santapaṇītā dhammā, na tathā lokiyā avihiṃsādayo. Tattha kathaṃ avihiṃsādayo eva sallekhabhāvena vuttā, na itarāti imamatthaṃ vibhāvento codako ‘‘kasmā panā’’tiādimāha. Itaro kāmaṃ samāpattiyo santapaṇītasabhāvā, vaṭṭapādakatāya pana kilesānaṃ sallekhapaṭipadā na honti, avihiṃsādayo pana vivaṭṭapādakā sallekhapaṭipadāti imamatthaṃ vibhāvento ‘‘lokuttarapādakattā’’tiādimāha. Imināyeva aṭṭhasamāpattīhi avihiṃsādīnaṃ visesadīpakena suttena yathā mahapphalataraṃ hoti, taṃ pakārajātaṃ veditabbaṃ. Idañhi dakkhiṇeyyataratāya dakkhiṇāya mahapphalatarataṃ sandhāya vuttanti sambandho. Nanu tattha ‘‘sotāpattiphalasacchikiriyāya paṭipanno’’ti āgataṃ, na ‘‘saraṇagato’’ti codanaṃ sandhāyāha ‘‘saraṇagamanato paṭṭhāyā’’tiādi. Vuttañhetaṃ aṭṭhakathāyaṃ (ma. ni. aṭṭha. 3.379) ‘‘heṭṭhimakoṭiyā tisaraṇaṃ gato upāsakopi sotāpattiphalasacchikiriyāya paṭipanno nāmā’’ti. Yo hi vaṭṭadukkhaṃ samatikkamitukāmo pasannacitto ratanattayaṃ saraṇaṃ gacchati, tassa taṃ adhisīlādīnaṃ upanissayo hutvā anukkamena dassanamaggādhigamāya saṃvatteyyāti.

所谓八种转成者，即如污秽烦恼的蔓延一样逐渐导致痛苦的法，非凡俗的无害等法则不属此类。所谓无害等法，仅以其全面的特征而称，不分他法，对此义旨作出辨析并提出询问为何如此等言。其他的欲系转成者，虽本性带着痛苦的特征，却未沾染烦恼的污秽之法；只有无害等法具有清净去染的修行之法，故在辨析其义时称之为“超世间者”。由此八种转成者中，无害等法因其显著的殊胜明照，在经典中被宣说最具大果效，须加体悟。今为推广南方大乘而宣说此殊胜最广之理即属因缘。然犹有疑者问为何经典中说“入流果实现知的修行者”，而非称“皈依者”等，以此作为追问皈依之起因。对此，注疏宣说“居下位之皈依者虽入三皈依，但入流果实现知修行者名也”，谓若欲超越轮回之苦而清净心念者，应依此无上三宝皈依而得安全依止，进而顺次见道而成就解脱。

Vihiṃsādivatthunti yadetaṃ vihiṃsādīnaṃ vatthuṃ vadāma, imasmiṃ vihiṃsādivatthusmiṃ. Antamicchādiṭṭhiñca micchattānaṃ ādimicchādiṭṭhiñcāti idaṃ desanākkamaṃ sandhāya vuttaṃ. Missetvāti micchādiṭṭhibhāvasāmaññena ekajjhaṃ katvā. Tathāti iminā yathā kammapathamicchattānaṃ ante ādimhi ca vuttamicchādiṭṭhiṃ missetvā ekajjhaṃ vuttaṃ, tathā tesaṃ ante vuttasammādiṭṭhīti imamatthaṃ upasaṃharati.

无害等之法门，即谓其所缘境，即无害诸法之所依。此处所言之所缘，即包括无害相应之条件。以作详细说法之因缘，提及不善见乃不正见之初始等，便是对此法门之教导。所谓相混，即由不正见烦恼所涵盖而合成一体。由此显说不善业之终结内涵含有上述不正见，即此义结为一论。

Pāṇanti vohārato sattaṃ, paramatthato jīvitindriyaṃ. Atipātenti saraseneva patanasabhāvaṃ aticca antarā eva pātenti, atikkamma vā satthādīhi abhibhavitvā pātenti. Adinnanti parasantakaṃ. Ādiyantīti gaṇhanti. Sallekhatīti samaṃ lekhati, pajahatīti attho. Kammapathakathā esāti ‘‘atthabhañjanaka’’nti vuttaṃ. Piyasuññakaraṇato pisuṇā, pisati pare satte hiṃsatīti vā pisuṇā. Pharusāti lūkhā, niṭṭhurāti attho. Niratthakanti attharahitaṃ attano paresañca hitavinimuttaṃ. Micchāti viparītā niccādivasena pavattiyā. Pāpikāti lāmikā. Ekantākusalatāya viññūhi buddhādīhi garahitā. Natthi dinnanti ādivatthukāyāti dasavatthukamicchādiṭṭhimāha. Natthikabhāvābhinivesanavasena kammapathappattiyevassā kammapathapariyāpannatā. ‘‘Rūpaṃ attā’’’tiādinayappavattā attadiṭṭhi maggantarāyakarattā aniyyānikadiṭṭhi. Aniyyānikattā eva hissā micchattapariyāpannatā. Sammāti aviparītā, tato eva sobhanā sundarā, buddhādīhi pasatthattā viññuppasatthā. Sesamettha micchādiṭṭhiyaṃ vuttanayena veditabbaṃ.

杀生现象即如如实下坠之状，侵越敌人般而打倒他者，抑或超过师长等而凌驾其上而败。偷盗即为对他人财物的侵占。端起端落有所掣取。污秽即平等涂抹，摈弃之意。业途论中此被称为“破坏善义”。好色即为有害，因好色而伤害他众。粗恶即污秽，残酷象征其义。无义即无益，既无利己又无利他。错误即反常，依由不正当之流转。恶业即恶行。以专修善道者及佛等智者所弃之言论称之。若说无给予等十种所缘境，即谓此等皆是不正见所破坏之法。执著无益观，以致业途与业法终结，导致业途之通塞。以“色即我”等谬见，妨碍道理，称为错乱见。正因其错乱故堕入不善道。正见为正法，故谓其为美好而殊胜，佛与圣者所赞。此处正误见之义应由此而知。

Asubhādīsu subhādiākāraggahaṇato ayāthāvaaniyyānikā ayoniso uppattiyā. Akusalāti ayāthāvāaniyyānikā akusalā saṅkappā. Esa nayoti iminā ‘‘ayāthāvā aniyyānikā akusalā vācā’’tiādinā tattha tattha ayāthāvādiatthaṃ atidisati. Vācāti cetanā adhippetā, tathā kammantājīvāsati ca. Yebhuyyena atītānussaraṇavasena pavattito ‘‘atītaṃ cintayato’’ti vuttaṃ. Tathā hi loke evaṃ vadanti ‘‘yaṃ me pahūtaṃ dhanaṃ ahosi, taṃ pamādavasena pana bahuṃ khīṇa’’nti. Satipatirūpakenāti ‘‘cirakatampi cirabhāsitampi saritā’’ti evaṃ vuttasatuppattipatirūpakena. Uppattinti cittuppattiṃ. Tathāpavattacittuppādo hi micchāsati. Sā pana kodhavasena vā ‘‘akkocchi maṃ avadhi ma’’ntiādinā (dha. pa. 3) upanayhantassa, rāgavasena vā ‘‘yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni anussaratī’’ti (a. ni. 7.50) vuttanayena subhato anussarantassa, diṭṭhivasena vā ‘‘so kho pana me atto nicco dhuvo’’tiādinā micchāabhinivisantassāti evamādinā nayena pavattatīti veditabbā.

以不美等而起美等之因，谓由非真实、不和理之因缘而生起。非善意即由非真实、不和理之恶意所生的恶行念头。所谓此方向，即谓“不真实、不和理且恶意之语”及诸如该处的进一步说明，皆是此处过度指意。所谓语即发心所系，由此生成行为及业所依存。若由于过分念念过去而妄念“曾有过往记忆”为由，去缠扰其心。世间通行此言“我有大量财富，但因轻慢故损失甚多”，以修习念处禅观收摄意领为例，形容久远反复的思念。起即心的产生。由此产生之心，乃为非正当意志所引发。若因瞋恚说“杀我者我将恶报之”，或因贪爱忆念“从前与母亲同游时的笑声嬉戏”等事，或因见解“我自永恒不灭”的迷执，皆为妄执之逸，因而轻易生起非真妄念，当如是体认。

Upāyacintāvasenāti khippajālakumināduhalādiupakaraṇasaṃvidhānādīsu yutticintanādivasena pāpaṃ katvā vippaṭisāranimittaṃ, ‘‘sukataṃ mayā’’ti pāmojjanimittaṃ katvā paccavekkhaṇākārena moho aññāṇaṃ. Tattha pana ‘‘asive sivā’’ti vohāro viya ñāṇavohāro. Micchāsabhāvattā pana micchāñāṇaṃtveva vuccati. Ekūnavīsatibhedaṃ paccavekkhaṇañāṇaṃ sammā pekkhitattā sammāñāṇaṃ vuccati, itaraṃ pana jhānādipaccavekkhaṇañāṇaṃ sammādiṭṭhiyāva saṅgayhati. Rūpārūpasamāpattilābhitāmattena vaṭṭato avimuttāyeva samānā ‘‘vimuttā maya’’nti evaṃsaññino. Pakatipurisantarañāṇasaṅkhātāyaṃ, guṇaviyuttassa attano sakattani avaṭṭhānasaṅkhātāyaṃ, attano mahābrahmunā salokatā tassa samīpatāsaṃyujjanasaṅkhātāyaṃ vā avimuttiyaṃ vimuttisaññino. Ekantākusalatāya hīnattā pāpikā. Ayāthāvatāya viparītā. Yathāvuttenāti ‘‘avimuttāyeva samānā’’ti vuttappakārena. ‘‘Mayamettha sammādiṭṭhi bhavissāmā’’tiādīsu phalasammādiṭṭhiādīnipi maggasammādiṭṭhiādipakkhikānevāti adhippāyena ‘‘phalasampayuttāni…pe… veditabbā’’ti vuttaṃ. Sabbepi pana phaladhamme vimuttikkhandhasaṅgahato ‘‘vimuttī’’ti vuccamāne na koci virodho. Ettha sammāvimuttisaṅkhāte sallekhavatthumhi.

以策略谋虑藏匿恶业，即谓用诡诈器具如捕兽网等及各种善巧方便策划恶行，引起恶果，产生误解生死。自称所作善业乃良善，让心安乐。所谓“如露之露”者，喻知识的流露。妄识即因妄念而生认识的非真性。正确观照，即以善根观察辨别，称为正确知识；其他则属禅等的观察知识，依解脱正见加以调和。由此，谓他们因分别自我，未得到解脱，一味误以为已解脱。此由觉察其内心和解脱法相的觉知所得知，及其亲近精神境界的感受认知所显现。以专修善念者为低下，妄念为虚假。如此误见属不真实。所谓正理者，乃由实证得知而正确认知。佛陀等的圆满果位，及果位相应之正见，是以善果的寂灭为依归的。由此果识明端，非相违，是为真正解脱所涵摄。彼处称为正解脱的道相。

Yadi nīvaraṇavasena vuttāni, tasmā tīṇeva vuttānīti āha ‘‘abhijjhālū’’tiādi. Pariyuṭṭhānappattā thinamiddhapariyuṭṭhitā. Yassa dhammassa atthitāya uddhatā nāma honti, so dhammo uddhaccanti āha ‘‘uddaccena samannāgatāti uddhatā’’ti. Vicinantāti dhammoti vā adhammoti vā ādinā yaṃ kiñci sabhāvaṃ vinicchinantā. Upanāhanasīlāti parassa attano citte anubandhanasīlā. Issantīti usūyanti. Saṭhayantīti saṭhā aññathā attānaṃ aññathā pavedanakā. Te pana yasmā na yathābhūtavādino, tasmā āha ‘‘na sammā bhāsantīti vuttaṃ hotī’’ti. Vuttapaccanīkanayenāti ‘‘na kodhanā akkodhanā’’tiādinā vuttaatthapaṭipakkhanayena.

若由烦恼所起的三恶根，根据其因缘皆为不真实、不合理，且非正理所生。恶意性即此非真实不合理之恶意心。言为意念所主导，如行为及从业之因缘。同样，因执着过去而不断回忆，称为“思念过去”。世间言语如“我曾拥有大量财富，但因疏忽而丧失殆尽”，是极端反复之悲伤回忆的表现。言辞如同不断重复而久远被说者。起指心理生起。妄因而流转。若因愤怒说“若杀我者，我必加害”，或因贪爱心忆“昔日与母亲同行之乐事”，或因执见“我自不灭”，都是彼之妄执根源。于此应辨认其因果。所谓择法辨理，即分别真伪，善恶法。称为揣摩不与他心相违之品性。嫉恨即心怀妒恨。欺诳即以伎俩误导他人。由他人言词误导而作相反之转为不正语者。由此众因故生误解，故称“不正言语”。宣说此理，非愤怒不非愤怒的理由为之。

Dukkhaṃ vaco etesu vippaṭikūlaggāhitāya vipaccanīkagāhesūti dubbacā. Te pana vacanakkhamā na hontīti āha ‘‘vattuṃ dukkhā’’tiādi. Hīnācāratāya dukkhassa vā sampāpakatāya pāpakā. Asaddhammavasenāti asappurisadhammavasena. Attanā visesitabbavasena kāyaviññattiādīnaṃ kāyakammadvārādibhāvo viya assaddhiyādiasaddhammasamannāgamenaasataṃ asappurisānaṃ dhammānanti tāniyeva assaddhiyādīni asaddhammā nāma, tesaṃ vasenāha ‘‘saddhā etesaṃ natthī’’ti yathā taṃ ‘‘duppaññā’’ti. Suttageyyādi appaṃ sutaṃ etesanti appassutā, sutena anupapannā. Natthīti gahetabbanti iminā abhāvattho ayaṃ appa-saddo ‘‘appaḍaṃsamakasavātātapasarīsapasamphassāna’’ntiādīsu (a. ni. 10.11) viyāti dasseti. Sammāpaṭipattiyā anārambhanato kucchitā gārayhā sīdanti osīdanti saṃkilesapakkheti kusītā da-kārassa ta-kāraṃ katvā. Akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya āraddhaṃ paggahitaṃ vīriyaṃ etesanti āraddhavīriyā. Anuppādanena muṭṭhā naṭṭhā sati etesanti muṭṭhassatī. Duṭṭhāti dūsitā. Duppaññā nāma dūsitabhāvo paṭipakkhena vināsitabhāvoti āha ‘‘naṭṭhapaññāti vuttaṃ hotī’’ti. Heṭṭhā sammādiṭṭhiggahaṇena kammassakatāpaññāya maggasammādiṭṭhiyā ca gahitattā subbacakalyāṇamittatāparivārāhi idha saddhādīhi vipassanāsambhārassa uddhaṭattā ca vuttaṃ ‘‘idha vipassanāpaññā veditabbā’’ti. Tenāha ‘‘vipassanāsambhāro hī’’tiādi. Yuttiṃ anapekkhitvāpi ayamattho gahetabboti dassento āha ‘‘porāṇānaṃ āṇā’’ti.

言语之苦者，谓于违逆之辈、恶行者所出之言，故称为恶语。然而此说言语未必皆为恶流行为，谓言语之下劣成就苦，且因其恶行而生之罪恶。所谓不善法者，是谓不善人之法。此中以自身所特别观察之身识等五蕴，因身体业因等因缘，如无信心所现的不真实法，则皆名为不真实法，故云“不信彼等”（即不信于因信），类似于“愚痴”之说。譬如经语所称聆闻甚少者者，谓审听不足、未达于经之旨趣故，谓其无也。此“不能具足”即所谓“不能胜任”，犹如为毒蛇吐风之声、蜘蛛与蝎子分泌之毒液，虽有形状其义属恶。正当修行成熟，未起烦恼妨碍之时，持戒清净修善法精进是为发起精进。断除非生而得解脱，能得正念者谓得正念成熟。恶者谓堕坏的，与“愚痴”同意，谓已灭除智慧，故言“智慧消灭”。下文云依正见与有力量之智慧，住于正法，随正法净伴，是名信心具足随见内明，为明智自知。故说“此处应观慧”，又言“慧少”亦是。不取因缘而妄执，亦应知不可执着此意，故云“昔日之智”。

Lokuttaraguṇānaṃ antarāyakaranti lokuttaraguṇānaṃ adhigamassa antarāyakaraṃ. Sandiṭṭhinti saṃ attano diṭṭhiṃ, yaṃ vā taṃ vā attanā yathāgahitadiṭṭhinti attho. Sabhāvaṃ atikkamitvā parato āmasanato parāmāsī. Daḷhaggāhīti ‘‘idameva sacca’’nti thiraggāhaggāhī. Paṭinissaggīti paṭinissajjanako. Kummovāti yathā kacchapo attano pādādike aṅge kenaci ghaṭṭito sabbāni aṅgāni attano kapāleyeva samodahati, na bahi nīharati, evamayampi ‘‘na sundaro tava gāho, chaḍḍehi na’’nti vutto taṃ na vissajjeti. Antoyeva attano hadaye eva ṭhapetvā taṃ vadati. Kumbhīlaggāhanti saṃsumāraggāhaṃ. Gaṇhantīti yathā saṃsumārā gahitaṃ na vissajjenti, evaṃ gaṇhanti.

所谓世间法障碍，指修世外法门时生起的障碍。所谓见地，即个人于法之见解，或己所悟正确见。放下本性之论，转向毁谤他者。坚守真理者谓持有坚定真理。舍弃谓抛弃弃置。譬如乌龟护臂，失手所抓而不放，仍将四肢全部收回臂内不外伸，彼乌龟言“汝之爪非善，勿执持之”，彼而后又将爪置于胸中谓之不放弃。此为执持之比喻。瓮之执持谓强握瓮不放弃，此谓持有、执受。

§84

84.Evaṃcatucattālīsāya ākārehīti avihiṃsanādīhi catuadhikacattālīsappakārehi. Kasmā panettha avihiṃsā ādito vuttā? Sabbaguṇānaṃ mūlabhāvato. Avihiṃsāti hi karuṇāyetaṃ adhivacanaṃ, sā ca visesato sīlassa mūlakāraṇaṃ parūpaghātalakkhaṇā dussīlyā oramāpanato. Yathā hi pāṇātipāto parūpaghātalakkhaṇo, tathā paresaṃ sāpateyyāvaharaṇaṃ, sattippahāratopi dhanassāvahāro garutaroti. Tathā abrahmacariyaṃ gabbhadhāraṇādidukkhāvahanato, paradārātikkame pana vattabbameva natthi. Paresaṃ visaṃvādanabhedanamammaghaṭṭanānaṃ parūpaghātabhāvo pākaṭo eva, samphappalāpo atthaggāhāpanato anatthuppādanato, abhijjhā adinnādānādihetuto, byāpādo pāṇātipātādihetuto, micchādiṭṭhi sabbānatthahetuto parūpaghātalakkhaṇā, micchādiṭṭhi dhammikapaṭiññopi pāṇātipātādīni karoti, pare ca tattha niyojeti, kimaṅgaṃ pana itare. Vihiṃsalakkhaṇā dussīlyā oramā avihiṃsalakkhaṇā visesato sīlassa balavakāraṇaṃ. Sīlapadaṭṭhāno ca samādhi, samādhipadaṭṭhānā ca paññāti sabbaguṇānaṃ mūlabhūtā avihiṃsā. Apica uḷārajjhāsayānaṃ nisammakārīnaṃ dhīrānaṃ uttamapurisānaṃ sīlaṃ viya samādhipaññāpi paresaṃ hitasukhāvahāva sampajjantīti evampi karuṇā sabbaguṇānaṃ mūlanti sā ādito vuttā.

此第四十四种相者，谓以不伤害等四十四种法相示现。为何此处以不伤害为首？谓为诸美德基础。不伤害者，谓慈悲之所表，乃戒之根本原因。如杀生即是伤害他者之相，盗取等亦是他害。怀孕造作及生育痛苦亦属苦之生处，虽他人间接害其胎，却非本章所述恶行。彼他人咒诅分别，恶语谤毁，因嫉妒夺取他人财物，嗔恨杀生等，皆属伤害相。不正见为万恶之因，以不正见驱使杀生等恶行，施于他人而起损害。伤害之相乃恶品之标志，不伤害乃善法坚固之基础。持戒勤修禅定慧等，具备仁慈者，即为最胜之人。由此慈悲乃诸美德根本，故列为首要。

Tato paraṃ visesato ‘‘avihiṃsāsamuṭṭhānā ime dhammā’’ti dassanatthaṃ kusalakammapathadhammā gahitā. Tato idaṃ guṇānaṃ mūlabhūtaṃ sīlaṃ, ettha patiṭṭhitena ime dhammā uppādetabbāti dassanatthaṃ aṭṭha sammattā gahitā. Tesaṃ visodhanāya paṭipannassa ādito evaṃ hotīti dassanatthaṃ nīvaraṇaviveko gahito, ādito nīvaraṇadvayassa aggahaṇe gahitāgahitakāraṇaṃ aṭṭhakathāya vuttameva. Kodhassa pana byāpādato bhedo vatthasuttavaṇṇanāyaṃ (ma. ni. aṭṭha. 1.71) vuttanayeneva veditabbo. Kodhādippahānena cettha sallekhasiddhīti dassanatthaṃ tato upakkilesavisuddhi gahitā. Sā ca subbacakalyāṇamittaappamattatāhi sijjhatīti dassanatthaṃ pakiṇṇakā gahitā. Sampannasovacassatādiguṇassa ime dhammā pāripūriṃ gacchanti, vipassanaṃ paribrūhetvā ariyamaggādhigamāya saṃvattantīti dassanatthaṃ saddhammā gahitā. Evaṃbhūtassa ayaṃ micchāgāho lokuttaraguṇādhigamassa antarāyakaro, tasmā so dūrato vajjetabbo, evaṃ yathāvuttāya sammāpaṭipattiyā ariyamaggaṃ adhigacchanto sallekhaṃ matthakaṃ pāpetīti dassanatthaṃ ‘‘sandiṭṭhiparāmāsī’’tiādi vuttanti evametesaṃ catucattālīsāya sallekhākārānaṃ gahaṇapayojanaṃ anupubbī ca veditabbā. Payogato sallekhapaṭipadaṃ paṭipajjituṃ asakkontānaṃ cittuppādopi bahūpakāroti āha ‘‘cittuppādassapi bahūpakārataṃ dassetu’’nti.

由此更以不伤害法之特殊意义指导行善，谓行善者当心志坚定持于正道，故设八种正行以成之。修习净除贪嗔等染污，谓所谓染污净除。当以守护善友，持戒专注为修道之助缘。此诸法成就圆满圣道，是正法之表现。由此观之，邪学乃是修道大障碍，宜远离。故此处警示因染污境故而望道迷失，欲修行正道时染污消除乃成功之本。此为四十四种污秽之随修意旨，劝人初步远离烦恼障碍，以令心产生善缘。能如是释放心识，则获增益，故闻“助心识增长”。

Kusalesudhammesūti avihiṃsādīsu yathāvuttaanavajjadhammesu. Anuvidhiyanāti cittuppādassa kāyavācāhi anuvidhānā. Tesaṃ dhammānanti avihiṃsādidhammānaṃ, tesaṃ vā cittuppādavasena pavattadhammānaṃ. Idāni yathāvuttadhammaṃ vitthārato dassetuṃ ‘‘kasmā panā’’tiādi āraddhaṃ. Saraṇagamanaṃ vācāya viññāpetuṃ asakkontassa vasena vuttaṃ ‘‘kāyena vā’’ti. ‘‘Sīlaṃ kāyena samādiyatī’’ti etthāpi eseva nayo. Ettha ca tathā tathā pavattasallahukakāmāvacarakusalacittuppattiṃ upādāya tathārūpakusalakāyavacīkammānaṃ bahūpakāratā vuttāti na sabhāvato cittuppādassa bahūpakārataṃ ñāyatīti daṭṭhabbaṃ.

所谓善恶法净不净者，乃以不伤害等净法为善法。随身言际依次运行，谓心意随身口意转相承接。此诸法者，即不伤害诸法，及因心意运行之法。现今欲分说由何故？因戒法修学所致。若以身体为证，谓“戒以身体之净为现前”，是戒体净并无他义。此中虽多依止身语行为而生善法，不能诠此诸法即因心过多而成。此处不以心多为因，故不知心多随律论发义。

§85

85.Hitādhigamāyāti diṭṭhadhammikādihitasampattiyā, ariyamaggādhigamāya eva vā. Ariyamaggo hi ekantahitattā hito nāma. Parivajjanavasena kamanaṃ pavatti parikkamananti āha ‘‘parikkamanāya parivajjanatthāyā’’ti. Sammādassanupāyasaṃvidhānena avihiṃsā paṭiyattā sammāsambuddhena. Sukhenevāti akiccheneva. Eteneva upāyenāti eteneva avihiṃsāpade vuttena vidhinā. Sabbapadānīti sesāni tecattālīsa padāni.

所谓利益获取者，谓基于正见而达成利益，或观法见解正，或阿里圣道达成。圣道纯一利益之因。而修持戒之正行即为亲近并离所染污而行。谓以合适之依缘修行而成。善法安乐自得，无苦无烦恼曰善。此理以不伤害戒法为规范。凡四十四诸戒成集已毕。

§86

86.Akusalā paṭisandhiajanakā nāma uddhaccasahagatacittuppādadhammā aññepi pavattivipākamattadāyino, dinnāya paṭisandhiyā vipākajanakā, paccayavekallena vipaccituṃ aladdhokāsā ahosikammādayo vā ajanakā. Jātivasenāti akusalajātivasena. Adhobhāgaṅgamanīyāti apāyagamanīyā. Evaṃnāmāti nāmaggahaṇena sabhāvaṃ upalakkheti sati paccayasamavāye taṃsabhāvānativattanato. Tenāha ‘‘vipākakāle aniṭṭhākantavipākattā’’ti. Vuttanayeneva kusalapakkho veditabbo. Ayaṃ pana viseso, idha paṭisandhiajanakā abhiññāsahagatadhammā, sesaṃ vuttasadisameva. Sabbe akusalāti ettha vihiṃsamekaṃ ṭhapetvā itare sabbe akusalā upamābhūtā. Vihiṃsā hi upameyyaṃ. Sabbe kusalāti etthāpi eseva nayo. Eteneva upāyenāti yathā vihiṃsānaṃ upameyyatā, tadavasesānaṃ kusalākusalānaṃ upamābhāvo vutto, iminā nayena akusalaṃ pāṇātipātādiakusalena itarena, kusalañca pāṇātipātāpaṭiviratiādikusalena itarena upametabbaṃ.

第八十六条。不善之因缘生起者，谓杂乱心生起的行法，亦即因果的施与者，因果相续之故产生果报者，单由因缘分别而果报易生不易生的行为等，假若不由因缘而生起，如业等不可生起者。从生起的品类来看，即不善的生起状态。下坠之处，谓恶趣之所入。简称如此，以名称为识别其本性，缘起相续，说明其性质的超越。故云“果报时不善而其果不佳”，由其语中可知，善者亦当如此辨别。这是特殊之处，此处因果生成则是以禅通尽通的法门，其余如上文所述同类。所有不善者，皆以破坏性为一统，将其余亦归为不善，比喻为暴力。所有善者，亦依此法则。如此方法以暴力为喻，则其他诸善不善分别的类比状态不该缺失，据此以不善的杀生等不善业为一端，善者则以不杀生等断恶行为为另一端加以类比。

§87

87.Parinibbāpaneti kilesapariḷāhavūpasamane. Parito limpanaṭṭhena palipaṃ vuccati mahākaddamaṃ, taṃ pana ekantato gambhīrampi hotīti ‘‘gambhīrakaddamenimuggo’’ti vuttaṃ. Palipaṃ viya palipanti pañca kāmaguṇā vuccanti, tasmā evaṃ idāni vuccamānena upamopameyyasaṃsandananayena ettha imasmiṃ ṭhāne atthayojanā veditabbā. Na hi taṃ kāraṇanti ettha kāraṇaṃ nāma hatthassa vā pādassa vā apalipannabhāvo, so pana natthi. Esa nayo upameyyepi.

第八十七条。涅槃者，谓烦恼的熄灭与止息。邻近脏污之处谓之污秽，所谓大垢。此大垢亦有深重之别，故称“深重垢灭”，为涅槃之义。似污脏之谓，谓五欲之心垢，因故此处当以比喻及对立类相辨别说明其意义。非谓此处原因是手足之污秽外而无他，此乃比喻，但亦可类比。

Tattha siyā kassaci parivitakko ‘‘bhagavato desanānubhāvena bhikkhuādayo kathentī’’ti. ‘‘Bhagavāyeva hi tattha uddharatī’’ti vatvā upamāya tadatthaṃ vibhāvetuṃ ‘‘rañño’’tiādi vuttaṃ. Puthujjanā tāvatiṭṭhantu, sāvakasikhāppattavisesānampi ariyānaṃ desanā satthuyeva desanāti dassetuṃ ‘‘kiñcāpī’’tiādimāha. Tathā hi tehi desitasuttāni buddhavacanameva, tesaṃ desanāya laddhavisesāpi ariyā buddhaputtāyevāti.

此处有人反问称“因世尊所宣说，诸比库等所述”，答曰“世尊当时确有宣说”，而以比喻对之进一步阐明，又有“王”等说法为例。凡夫虽坚固，而圣弟子修习殊胜之法亦为如来所说，遂以“略有”言之。故佛说经文即便为小乘授教论义之殊胜亦需明了实义，圣弟子所闻即为如来佛子之音。

Anibbisatāyāti anibbisevanatāya. Asikkhitavinayatāyāti pañcannaṃ vinayānaṃ sādaraṃ asikkhitabhāvena. Te pana vinayā tissannaṃ sikkhānaṃ sikkhāpanena hotīti āha ‘‘tisso sikkhā sikkhāpessatī’’ti. Kiṃ pana tanti? ‘‘Ṭhānametaṃ vijjatī’’ti ettha vuttaṃ kiṃ pana ṭhānanti āha ‘‘apalipapalipannatta’’ntiādi. Yasmā pāḷiyaṃ ‘‘so vata cundā’’tiādinā sāmaññatthaṃ upamābhāvena gahetvā visesattho upameyyabhāvena vutto, tasmā tamatthaṃ ‘‘evamattho veditabbo’’tiādinā sādhāraṇato vatvā puna asādhāraṇato vivaranto ‘‘kiṃ vuttaṃ hotī’’tiādimāha. Parassa vihiṃsācetanaṃ nibbāpessatīti idaṃ yo avihiṃsāsaṅkhātaṃ sammāpaṭipattiṃ disvā diṭṭhānugatiṃ āpajjanto dhammadesanāya paro avihiṃsako hoti, tādisaṃ sandhāya vuttaṃ. Ādesanañhi tassa vacananti. Tenāha ‘‘ayaṃ yā esā vihiṃsakassā’’ti. Pubbe vihiṃsakassa micchāpaṭipajjantassa. Vihiṃsāpahānāya maggaṃ bhāvayatotiādinā attano eva avihiṃsāya vihiṃsāparinibbānāya saṃvattanamāha. Tenāha ‘‘parinibbuto viyā’’tiādi. Sabbapadesūti ‘‘pāṇātipātissā’’tiādinā āgatesu tecattālīsāya padesu.

不违反谓不违犯之意。未受戒精进不佳者谓五戒敬受未坚。此为戒律即佛陀授三种精进之修习示教曰“三种精进必受教化”。何谓“地”？此处所谓“地”乃地位、阶位指称，谓行为未染污时之净秽状态。因巴利文“so vata cundā”等言喻普通意义以示特意喻说，称之“当知此义”。所言他者行不杀生之心，则为不伤害的正行。如是因由，业果之灭定，乃以此不伤害行入入门。故云“已灭已尽”等文。诸处谓“杀生之罪”等话源自四十三处经典。

§88

88.Evanti desitākāraparāmasanaṃ. Tassāti sallekhassa. ‘‘Atthi khvesa brāhmaṇa, pariyāyo’’tiādīsu (a. ni. 8.11; pārā. 3-10) viya pariyāya-saddo kāraṇatthoti āha ‘‘sallekhakāraṇa’’nti. Tesaṃ vasenāti sallekhānaṃ vasena. Mettāya upasaṃharaṇavasena hitaṃ esantena. Karuṇāya vasena anukampamānena. Pariggahetvāti parito gahetvā, paritvāti attho. Pariccāti parito itvā, samantato pharitvā icceva attho. Mā pamajjitthāti ‘‘jhāyathā’’ti vuttasamathavipassanānaṃ aññāṇena, aññena vā kenaci pamādakāraṇena mā pamādaṃ āpajjittha. Niyyānikasāsane hi akattabbakaraṇampi pamādoti. Vipattikāleti sattaasappāyādivipattiyuttakāle. Yathāvuttā pañca pariyāyā aññepi sabbe sāsanaguṇā idheva saṅgahaṃ gacchantīti āha ‘‘jhāyatha, mā pamādatthāti tumhākaṃ anusāsanī’’ti.

第八十八条。如此宣说教戒之要旨。所谓“sallekhassa”为烦恼之意，有如梵家所称“更替”之声，谓因缘故名。此烦恼因缘：慈爱之聚故为善；悲愍之摄故生怜愍。所谓“携领”乃执持，意谓环绕，意指全面环包，欲此义。如“不应懈怠”谓守持禅定与观慧，或以正明断除懈怠之因。守持正戒之令，因懈怠则令戒易失。凡七种灾祸皆属苦患，五敬法并诸教义皆合此理，故训令“修习禅定，勿懈怠”为尔等之教诲。

Sallekhasuttavaṇṇanāya līnatthappakāsanā samattā. · 《削减经》注释中的隐义阐明已完成。

9. Sammādiṭṭhisuttavaṇṇanā九、《正见经》注释

§89

89.Kathetukamyatāpucchāevāti avadhāraṇena itarā catasso pucchā nivatteti itarāsaṃ asambhavato, tattha yathāpucchitassa atthassa vissajjanato ca ‘‘ayaṃ sammādiṭṭhī’’ti yāthāvato ajānantāpi puthujjanā bāhirakatāpasādayo attano samānasīle ṭhitaṃ sammādiṭṭhīti vadanti. Anussavādivasenāpīti anussavākāraparivitakkadiṭṭhinijjhānakkhantivasenapi. Yathāsamaṅgitākārassa atthassa evametanti nijjhānakkhamāpanato ekantato yāthāvaggāho hotīti āha ‘‘attapaccakkhenapī’’ti, yāthāvato lakkhaṇassa paṭividdhattā attano paccakkhabhāvenāti attho. Bahunnaṃ vacanaṃ upādāyāti iminā sāsane loke ca niruḷhatāya ayaṃ āmeḍitapayogoti sāsanassa niruḷhatāya ca sampasādaṃ upādāyapi tadubhayiko āmeḍitapayogo daṭṭhabbo. Atthanti vacanatthaṃ. Lakkhaṇanti sabhāvaṃ. Upādāyāti gahetvā. Sobhanāyāti sundarāya. Pasatthāyāti pasaṃsāya. Tesu purimena dhammānaṃ yathāsabhāvāvabodhasaṅkhātaṃ sammādiṭṭhisabhāvaṃ dasseti. Tena hi sā sabbadhamme abhibhavitvā sobhati. Dutiyena sampayuttadhammesu pariṇāyikabhāvaṃ. Tena hi sā sampayuttadhamme ñāṇamaye viya taṃsamaṅginañca puggalaṃ ñāṇapiṇḍaṃ viya karoti, tassa ‘‘paṇḍito nipuṇo cheko viññū vibhāvī’’tiādinā disāsu pasaṃsā pattharati.

第八十九条。称谓调整问答者，谓他者四问已止，他者因不可能性故而不复问，所以至于问义丸畅，能证真正内涵，故称“此为正见”，即使不知者亦可明白。由传诵诸文义蕴生清净意，故称。谓范例类象由各种含义聚合而识达。以此析理，谓即依持断遂至唯一集归正法。取众言汇合教义，谓此教行在世间难于调伏，称为两重难。谓“意”为义，“迹”为体证。谓“美好”是指艳丽光明。谓“崇高”是赞美。前者解释佛教经文根本正见性质，后者用于后续相关法之变化成就。由此法故，道理得以通明彰显。其次，谓具足诸法之相应变易，故秀其能摄持智之诸行，谓“智者巧慧善断明辨”等诸赞扬奉献之意。

Kammassakatāñāṇanti kammaṃ sako etassāti kammassako, tassa bhāvo kammassakatā, tattha ñāṇaṃ ‘‘idaṃ kammaṃ sattānaṃ sakaṃ, idaṃ no saka’’nti evaṃ jānanañāṇaṃ. Saccānulomikañāṇanti ariyasaccānaṃ paṭivedhassa anulomato saccānulomikaṃ ñāṇaṃ, vipassanāñāṇaṃ. No saccānulomikāyāti bāhirako saccānulomikāya sammādiṭṭhiyā no sammādiṭṭhi sabbena sabbaṃ tassa abhāvato. Tattha kāraṇamāha ‘‘attadiṭṭhiparāmāsakattā’’ti. Kammassa katādiṭṭhi pana bāhirakassa attadiṭṭhiṃ anurujjhantī pavattati ‘‘atthi dinna’’ntiādinayappavattito. Sāsaniko dvīhipīti sāsaniko puthujjano kammassakatāñāṇādīhi dvīhipi sammādiṭṭhi. Okkantasammattaniyāmattā ‘‘sekkho niyatāyā’’ti vuttaṃ. Asekkhāya sammādiṭṭhiyā sammādiṭṭhīti ānetvā sambandhitabbaṃ. Tīsupi puggalesu sekkho idha sammādiṭṭhīti adhippetoti dassento ‘‘niyatāya niyyānikāyā’’tiādimāha.

所谓“业之执着智”，者谓业为其所依。执着业者，即为业之执着，彼处所谓的“识知”即为“此业为众生所执着，此业非为众生所执着”之知见。所谓“真实顺理智”，乃指对圣谛证达的顺理智慧，即内观智慧。所谓非真实顺理者，谓于外境真实顺理，因无正见，故无法具备。原因云“由我见之偏执”。业的行为见为外境所引而生我见，遂现“有所给予”等行为之流转。教法所摄即有二，谓教法属凡夫因业执着智等而有二种正见。于得成就业果的弟子中，谓“修行者必定具足”之言。若无具足正见，则当以正见为所摄持。于三人中，能够胜任具足正见者，谓其定当“必定导引”，如是云。

Idāni yathāvuttamatthaṃ pāḷiyā vibhāvetuṃ ‘‘tenevāhā’’tiādi vuttaṃ. Antadvayanti ‘‘sassataṃ, ucchedaṃ, kāmasukhaṃ, attakilamatha’’nti etaṃ antadvayaṃ. Līnuddhaccapatiṭṭhānāyūhanantadvayassa anupagamanaṃ atthasiddhameva. Ujubhāvenāti ujusabhāvena maggena, majjhimāya paṭipattiyāti attho. Dhamme pasādaggahaṇena satthari saṅghe ca pasādopi gahitoyeva hotīti ‘‘dhamme’’icceva vutto tadavinābhāvato. Yasmā esa niyatāya sammādiṭṭhiyā samannāgato sammādiṭṭhīti adhippeto, tañca vaṭṭato niyyānaṃ vivaṭṭādhigamena hotīti āha ‘‘āgato imaṃ saddhamma’’nti. Nibbānañhi santo sadā vijjamāno dhammoti katvā saddhammoti imaṃ phalehi asādhāraṇena pariyāyena vattabbataṃ labhati. Tayidamassa āgamaṃ sacchikiriyābhisamayo, so ca pahānābhisamayādīhi saheva idha ijjhatīti dassento ‘‘sabbadiṭṭhigahanānī’’tiādimāha. Tattha sabbadiṭṭhigahanāni vinibbeṭhento sabbakilese pajahantoti padadvayena pana pahānābhisamayamāha, jātisaṃsārā nikkhamantoti iminā pariññābhisamayaṃ. Samatikkamattho hi pariññattho. Paṭipattiṃ pariniṭṭhapentoti iminā bhāvanābhisamayanti daṭṭhabbaṃ.

现在依巴利文所说之理义来区分，“如彼所说”等。所谓两端者，即“常有、断灭”、及“感官之乐、身之苦”，是此二端。未能贯彻解脱彼二端，乃是实现教义之必要。所谓“正道正行”乃指于中道之修行。于法中尊师及僧俗皆得到恭敬，此乃所说“法”一词之义。如彼所说：“因具足具足正见名为具足正见”，此即所约定义。由是说，“已受此正法之来”，涅槃者恒常智慧所熏习，是名正法。以此果证之真切时机及断除时机一并显现，谓之“断除时机得成”。以“永断一切见解”云云，彼时诠释断除所得，谓世间生死轮回之知识得成即彼彻见。所谓超越者，乃是彻悟之别名。谓达到修行完成，即是修习之成就。

Kālaparicchedavacananti paricchijjatīti paricchedo, kālo eva paricchedo kālaparicchedo, yo so akusalapajānanādinā paricchinno maggavuṭṭhānakālo maggakkhaṇo, tassa vacananti attho. Tenāha ‘‘yasmiṃ kāle’’ti. Akusalañcāti ca-saddo samuccayattho. Tena vakkhamānaṃ akusalamūlādiṃ samuccinoti. Dasākusalakammapathanti kutoyaṃ viseso, yāvatā aniddhāritavisesaṃ akusalaṃ gahitanti? Na sāmaññajotanāya visese avaṭṭhānato. Kiṃ vā imāya yutticintāya, yasmā paṭhamavārena uddesavasena desitassa atthassa vitthāradesanā dutiyavāro. Tenevāha ‘‘katamaṃ panāvuso’’tiādi. Yasmā lokuttarā sammādiṭṭhi idha adhippetā, tasmā nirodhārammaṇāya pajānanāya maggapaññāya kiccavasena sammohato ‘‘idaṃ dukkha’’nti dasaakusalakammapathaṃ paṭivijjhanto ‘‘akusalaṃ pajānātī’’ti vuccatīti attho. Tassāti akusalakammapathasaṅkhātassa dukkhassa. Teneva pakārenāti ‘‘nirodhārammaṇāya pajānanāya kiccavasenā’’ti vuttappakārena.

所谓时间划分之语，谓“划分”之义，时间实为划分，即时间划分。彼时间者，乃指由不善业所产生之业果展开时间、即道之发生之时，此为其所指。由此所以说“于何时间”等。所谓不善者，谓由多种因缘汇合而生。以此言说而集聚不善之根本。何谓十种不善业道，彼等何以特别，乃指何种不净之罪业所涵盖之？非由一般人善见所能断定。或由合理思考，由于第一回开示时仅阐述意思，第二回阐明详解意义。以此故说“何者哉”等。既然世间超越正见在此确已规定，于断除彼现象智慧及道之智慧必要时，则能于迷惑中了知“此即苦”，对十种不善业道一一通达，谓“能知不善也”，此是其义。所谓苦者，为不善业道之果苦也。以此方式说“为断除之现象智慧及必要智慧”之意。

Kusalanti etthāyaṃ vacanattho – kucchite pāpadhamme salayati calayati kampetīti kusalaṃ, kucchitena vā ākārena sayantīti kusā, pāpakā dhammā. Te kuse lunāti chindatīti kusalaṃ. Kucchitānaṃ vā sānato tanukaraṇato ñāṇaṃ kusaṃ nāma, tena lātabbaṃ gahetabbaṃ pavattetabbanti kusalaṃ. Yathā vā kuso ubhayabhāgagataṃ hatthapadesaṃ lunāti, evamidaṃ uppannānuppannavasena ubhayabhāgagataṃ saṃkilesapakkhaṃ lunāti chindati, tasmā kuso viya lunātīti kusalaṃ. Kucchitānaṃ vā sāvajjadhammānaṃ salanato saṃvaraṇato kusalaṃ. Kusaladhammavasena hi akusalā manacchaṭṭhesu dvāresu appavattiyā saṃvutā honti. Kucchite vā pāpadhamme salayati gameti apanetīti kusalaṃ. Kucchitānaṃ vā pāṇātipātādīnaṃ sānato nisānato tejanato kusā, dosalobhādayo. Sādīnavavasena cetanāya tikkhabhāvappattiyā pāṇātipātādīnaṃ mahāsāvajjatā. Te kuse lunāti chindatīti kusalaṃ. Kucchitānaṃ vā sānato antakaraṇato vināsanato kusāni, puññakiriyavasena pavattāni saddhādīni indriyāni. Tehi lātabbaṃ pavattetabbanti kusalaṃ. ‘‘Ku’’iti vā bhūmi vuccati, adhiṭṭhānabhāvena taṃsadisassa attano nissayabhūtassa rūpārūpapabandhassa sampati āyatiñca anudahena vināsanato kuṃ sasantīti kusā, rāgādayo. Te viya attano nissayassa lavanato chindanato kusalaṃ. Payogasampāditā hi kusaladhammā accantameva rūpārūpadhamme appavattikaraṇena samucchindanti. Kusalassa mūlanti kusalamūlaṃ, suppatiṭṭhitabhāvasādhanena kusalassa patiṭṭhā nidānanti attho. Akusalamūlanti etthāpi eseva nayo.

所谓善者，此处语义为——于染污恶法之中，谓其动摇、摇撼、颤抖为善。或谓由破碎形态而卧倒乃为善者。恶法者。由这些腐朽破损令形体破坏之知为善，谓此应当持守，应当行持为善。譬如草本有二部分，草叶部分被折断，如是说生灭无常中，兼具世间两面相贪污破损，此为善。又或谓草叶中有痛苦部分屈曲折断，此谓善。对此腐烂破坏之草叶生病之常相，柔软易碎，此乃善。善之法理中，恶法因惑乱心之二门通道而阻断；为修善故被约束。于破坏恶法中摇撼行走等此亦谓善。因破坏之法中杀生等行恶，谓其毁坏之力等；为愤怒、贪欲所制。因其心意之锋利迅速，杀生等恶行为剧烈破坏。谓此为善。又谓因持诵福德法门而生之信心及根力作用等善。谓“苦”之土为根本，是稳固之意。称为土基，即以坚定作立足因缘。由自身所依以身色法相及身色法界之联系相续因缘不断破坏，谓之“恶”即破坏。譬如贪欲等于自身依止之内心广度，因而破灭乃谓善。善者如是，于自身依止之净善法界修持而断邪恶。以之来说善法乃由勤修行之善行所生，乃苦中断尽成就之法。其根本名为善根，以坚固稳固之修行为立足。恶根亦如是地理标示，理解同理。

Akusalanti pana na kusalaṃ akusalaṃ, kusaladhammānaṃ paṭipakkhavasena akusalanti padassa attho veditabbo. Evañhi ārogyānavajjasukhavipākakosallasambhūtaṭṭhena kusalaṃ vuccatīti. Yathā yaṃ dhammajātaṃ na arogaṃ na avajjaṃ na sukhavipākaṃ na ca kosallasambhūtaṃ, taṃ akusalanti ayamattho dassito hoti. Evaṃ yaṃ na kucchitānaṃ salanasabhāvaṃ, na kusena, kusehi vā pavattetabbaṃ, na ca kuso viya lavanakaṃ, taṃ akusalaṃ nāmāti ayampi attho dassitoti veditabbo. Vatthupajānanāti dukkhādivatthuno pajānanā paṭivedho. Tathā bujjhanakapuggalānaṃ ajjhāsayavasena desanā pavattāti āha ‘‘akusalādipajānanenāpī’’ti. Teneva ca saṃkhittena desanā pavattā. Bhāvanāmanasikāro pana ‘‘sabbaṃ bhikkhave abhiññeyya’’nti (saṃ. ni. 4.46; paṭi. ma. 1.3) vacanato anavasesato rūpārūpadhammānaṃ pariggahavaseneva pavattati. Tenāha ‘‘desanāyevā’’tiādi. Tattha manasikārapaṭivedhoti pubbabhāge pavattavipassanāmanasikāro ariyamaggapaṭivedho ca. Kassaci akopanato vitthāravaseneva vuttaṃ vipassanaṃ anuyuñjantā maggaṃ paṭivijjhantāpi vitthāranayeneva paṭivijjhantīti attho visuddhikkamassa abhāvato.

所谓恶者，乃非善也。谓与善法相对而言为恶法，应知此义。如此所说之健康、不疾病、无苦之果报及智慧等妙利，名为善。譬如世间一切法若不具此健康、不疾病、不苦果报及妙利，则谓之恶。与之对应者，谓不动摇之恶性缺陷，非善、非依止之邪恶。称为恶者。理解“苦”作为根本者，谓苦之对象之觉知。谓觉悟之人于师法中同样推广说教，谓“虽由认恶根本因而发起”。以此同样略理简论而推广说法。修习集中心念之念修者，谓“诸法当悉能通达”，此语所指，是实际修习于色非色法中之扫除具足。由此说“仅依说教”等句。谓专心修习之觉知实为先前涌现之内观觉知，亦是对圣道之觉悟。有人虽生无怒唯勿详细察究，修习内观却未得纯净时，即是无悟之故，谓此时作深广内观相似未得纯洁情况。

Bhikkhūti mahāvihāre dhammasaṅgītivasena pañcanikāyamaṇḍale nisinnabhikkhū. Theroti tattha saṅghattheroti vadanti. Vatthasuttavaṇṇanāyaṃ vuttanayena pana mahāsaṅgharakkhitattherassa antevāsikabhikkhū sandhāya ‘‘āhaṃsū’’ti vuttaṃ. Theroti pana mahāsaṅgharakkhitatthero. So hi imasmiṃ majjhimanikāye taṃ taṃ vinicchayaṃ kathesi. Rāsitoti piṇḍato, ekajjhanti attho.

“比库”者，于大寺中以诵经唱法之法会会集诸五部经典，彼时所坐诸比库。所谓“长老”即是众僧长者。就《衣法经》解说中，于大僧护持长老境界中，弟子寻问“我以何术”等，所述言。所谓“长老”即大僧护持长老。彼者于此中部经中，将各自戒律判决讲说。所谓“持戒”亦谓衣服整齐之意。

Akusalakammapathavaṇṇanā不善业道的注释

Akosallappavattiyāti kosallapaṭipakkhato akosallaṃ vuccati aññāṇaṃ, tato pavattanato, akosallasambhūtattāti attho. Ñāṇapaṭipakkho aññāṇaṃ mittapaṭipakkho amitto viya kusalapaṭipakkho akusalaṃ kusalena pahātabbattā, na pana kusalānaṃ pahāyatattā. Kusalameva hi payogasampāditaṃ akusalaṃ pajahati. Saha avajjehi lobhādīhi vattatīti sāvajjaṃ. Dukkho aniṭṭho catukkhandha-saṅkhāto vipāko etassāti dukkhavipākaṃ. Tattha sāvajjavacanena akusalānaṃ pavattidukkhataṃ dasseti, dukkhavipākavacanena vipākadukkhataṃ. Purimañhi pavattisambhavavasena akusalassa lakkhaṇavacanaṃ, pacchimaṃ tālantare vipākuppādanasamatthatāvasena. Tathā purimena akusalassa avisuddhasabhāvataṃ dasseti, pacchimena avisuddhavipākataṃ. Purimena akusalaṃ kusalasabhāvato nivatteti, pacchimena abyākatasabhāvato savipākattadīpakattā pacchimassa. Purimena vā avajjavantatādassanato kiccaṭṭhena rasena anatthajananarasataṃ dasseti, pacchimena sampattiatthena aniṭṭhavipākarasataṃ. Purimena ca upaṭṭhānākāraṭṭhena paccupaṭṭhānena saṃkilesapaccupaṭṭhānataṃ, pacchimena phalaṭṭhena dukkhavipākapaccupaṭṭhānataṃ. Purimena ca ayonisomanasikāraṃ akusalassa padaṭṭhānaṃ pakāseti. Tato hi taṃ sāvajjaṃ jātaṃ, pacchimena akusalassa aññesaṃ padaṭṭhānabhāvaṃ vibhāveti. Tañhi dukkhavipākassa kāraṇanti. Saṃkiliṭṭhanti saṃkilesehi samannāgataṃ, dasahi kilesavatthūhi vibādhitaṃ, upatāpitaṃ vā tehi vidūsitaṃ malīnakatañcāti attho. Idañcassa dukkhavipākatañcāti atthe idañca dukkhavipākataṃ apaccakkhatāya asaddahantānaṃ paccakkhato ādīnavadassanena saṃvejanatthaṃ vuttaṃ. Sādhāraṇā sabbassapi akusalassa.

“不善业之发生”者，是指因不善所生的无智。无智因此被称作不善，因其开显了不善之义理。智慧正行者称为有智，无智则相对，是不善之所生，应舍弃不善而为善，非舍善而为不善。实则，善业由勤奋所成，断除不善。与恶业相随的是烦恼，所以称为烦恼。痛苦、不善、不如意被四蕴所构成，果报是其现前，故名苦果。这里以烦恼之语示不善业的苦痛及其果报之苦。于之前，由于发起不善故为不善之特征之述说，后来因果报同时具足而称为果。前者显示不善之未净之本质，后者则不得净之果报。前者因善性之转回舍弃不善，后者果报却是未决之显现，此由前后相继之别所致。前者谓因行为之不善而生出无益之味，后者则成就一切不如意之苦。前者因助缘之起而积聚肮脏之助缘，后者因果报之有显现痛苦果报。前者属于不正思维为不善根源，而后者则明示不善之别种生成缘。于是形成了烦恼，烦恼即污染，具十恶根由所扰乱、惹苦及辱破之义理。此苦果的现前是为已知有疑惑者而说，旨在让其生起恐怖心。此为普遍所有不善之理。

Saraseneva (dha. sa. mūlaṭī. 1) patanasabhāvassa antarā eva atīva pātanaṃ atipāto, saṇikaṃ patituṃ adatvā sīghaṃ pātananti attho. Atikkammavā satthādīhi abhibhavitvā pātanaṃ atipāto. Payogavatthumahantatādīhi mahāsāvajjatā tehi paccayehi uppajjamānāya cetanāya balavabhāvato. Ekassa hi payogassa sahasā nipphādanavasena sakiccasādhikāya bahukkhattuṃ pavattajavanehi laddhāsevanāya ca sanniṭṭhāpakacetanāya vasena payogassa mahantabhāvo. Satipi kadāci khuddake ceva mahante ca pāṇe payogassa samabhāve mahantaṃ hanantassa cetanā tibbākārā uppajjatīti vatthussa mahantabhāvo. Iti ubhayampetaṃ cetanāya balavabhāveneva hotīti. Yathāvuttapaccayapariyāyepi taṃtaṃpaccayehi cetanāya balavatāya eva mahāsāvajjabhāvo veditabbo. Payogavatthuādipaccayānañhi amahattepi hantabbassa guṇavantatāya mahāsāvajjatā, tabbipariyāyena appasāvajjatā ca vatthussa mahattāmahattesu viya daṭṭhabbā. Kilesānaṃ upakkamānaṃ dvinnañca mudutāya tibbatāya ca appasāvajjatā mahāsāvajjatāpi yojetabbā. Pāṇo pāṇasaññitā vadhakacittañca pubbabhāgiyāpi honti, upakkamo vadhakacetanāsamuṭṭhāpito. Pañca sambhārā hi pāṇātipātacetanāti sā pañcasambhāravinimuttā daṭṭhabbā. Ayañca vicāro adinnādānādīsupi yathārahaṃ vattabbo. Vijjhanapaharaṇādivasena sahatthenanibbatto sāhatthiko, āṇāpanavasena pavatto āṇattiko, ususattiyantapāsāṇādinissajjanavasena pavatto nissaggiyo, aduhalasajjanādivasena pavatto thāvaro, āthabbaṇikādīnaṃ viya mantaparijappanavasena pavatto vijjāmayo, kammavipākajiddhimayo iddhimayo dāṭhākoṭanādīni viya.

犹如草根下陷之地，陷落是极大坠落，无力阻止即迅速下堕之理。经历之大恶所至及胜师教之征服，此为极大污染。因缘条件所致，基于心力及力量以致举动之强大。单一行为如骤灭之力，因广泛施为及行持，而具足强大及庄严之力量。时或小与大等行为共存时，具强烈杀意则显现极大力量。由此观之，两方心意均以势能显为真确。且应通过如法因缘判断，所谓极大污染即大威力之标志。当以行为及其因缘辨别，应结合轻微及强烈激励，适当汇聚恶业与灭除之轻重力道，方能观其大小。烦恼上升与轻重两端，及其污秽与洁净之区别，三者当结合施用。杀意乃根本导致杀人之心，五种条件称为杀意根本。此逻辑亦适用于偷盗等不善。由于愤怒、贪心等烦恼之因，故激发杀意，杀意导致强力及行为护卫之形成，如同神通力、业果能量、神通、石坚效用之表现。

Yadi ‘‘mama ida’’nti parena pariggahitaṃ adinnaṃ, uttānaseyyakadārakasantake kathaṃ tassa pariggahasaññāya eva abhāvatoti āha ‘‘yattha paro’’tiādi. Paro nāma viññū vā aviññū vā atthi tassa vatthussa sāmiko. Aviññūpi hi viññukāle yathākāmaṃ karonto adaṇḍārahoti. Mantaparijappanena parasantakaharaṇaṃ vijjāmayo, vinā mantena parasantakassa kāyavacīpayogehi parikaḍḍhanaṃ tādiseniddhivasena iddhimayo payogoti adinnādāne cha payogāsāhatthikādayo vuttā. Yathānurūpanti ettha sāhatthiko tāva pañcannampi avahārānaṃ vasena pavattati, tathā āṇattiyo nissaggiyo ca. Thāvaro theyyāvahārapasayhāvahārapaṭicchannāvahāravasena. Tathā sesāpīti daṭṭhabbaṃ.

若谓“这是我的”，指非法取他人所有。于未成年卧床之童果其无取他之意，问“何处他者”，他者即持有该物智慧或无智之存在。无智者于识别之时多为随意行为而无惩治。借助智慧之谋略施行夺取，能以神通调伏对方吞噬及言语等特异功能，因而被称具神通力量施为。这里说“施为者有益”表明此五不善行连用，依此也包含不贪、不吝啬等。懒惰者则隐藏行为，惰性者则明显以恶覆藏行为。故此诸行为分类应详加观察。

Methunasamācāresūti sadārāsantosa-paradāragamanavasena duvidhesu methunasamācāresu. Ayamevahi bhedo idhādhippeto. Gottarakkhitā sagottehi rakkhitā. Dhammarakkhitā sahadhammikehi rakkhitā. Sārakkhā sasāmikā. Yassā gamane raññā daṇḍo ṭhapito, sā saparidaṇḍā. Bhariyabhāvatthaṃ dhanena kītā dhanakkītā. Chandena vasantī chandavāsinī. Bhogatthaṃ vasantī bhogavāsinī. Paṭatthaṃ vasantī paṭavāsinī. Udakapattaṃ āmasitvā gahitā odapattakinī. Cumbaṭakaṃ apanetvā gahitā obhaṭacumbaṭā. Karamarānītā dhajāhatā. Taṅkhaṇikā muhuttikā. Abhibhavitvā vītikkame micchācāro mahāsāvajjo, na tathā dvinnaṃ samānachandatāya. Abhibhavitvā vītikkamane satipi maggenamaggapaṭipattiadhivāsane purimuppannasevanābhisandhipayogābhāvato micchācāro na hoti abhibhuyyamānassāti vadanti. Sevanācitte sati payogābhāvo appamāṇaṃ yebhuyyena itthiyā sevanāpayogassa abhāvato. Tathā sati puretaraṃ sevanācittassa upaṭṭhānepi tassā micchācāro na siyā, tathā purisassapi sevanāpayogābhāveti, tasmā attano ruciyā pavattitassa vasena tayo, balakkārena pavattitassa vasena tayoti sabbepi aggahitaggahaṇena cattāro sambhārāti vuttanti veditabbaṃ.

所谓夫妻行为，是指夫妻之间因具体交往产生二种夫妻行为。此二种区别即为此处所指。所属族类须由族群保护，法则由同修者护持。此属守护与共守。若由王者设立刑罚，则为配罚者。以财物为妇职，则称财物所托。依欲而居则为欲居者。依享乐为生活的称为享者。依土地作为赖以居所的是依宅者。伪装持有水帘者称为水帘拥护者。贴身接触拥护者为体贴拥护者。以手阻挡为护旗的称为护旗者。瞬息之物是瞬时的。若由此超过而妄行则属大污染。而非两方愿意平等情愿者。妄行发生时，虽修行道路内住，然因未与先行众生相应，故无邪行。再加彼此心念不应行为之缺失。故依三种因缘强势行为。有四种嫁接积聚而成。

Atthabhañjakoti kammapathavasena vuttaṃ. Kammapathakathā hesāti. Assāti visaṃvādakassa. Musā vadati etenāti cetanā musāvādo, imasmiṃ pakkhe atathākārena vatthuno viññāpanapayogo musā, taṃsamuṭṭhāpikā cetanāmusāvādoti vuttattā tato aññathā vattuṃ ‘‘aparo nayo’’tiādi vuttaṃ. Attano santakaṃ adātukāmatāyātiādi musāvādasāmaññena vuttaṃ. Hasādhippāyenapi visaṃvādanapurakkhārassa musāvādo. Parassāti visaṃvādanavasena viññāpetabbassa. Soti musāvādapayogo.

所言损害法益者，指错误行为之发生。以具意欺骗为谎言，宣扬不实信息即是谎言。此处以邪谬论证为谎言，而产生妄语行为。又因为他者利益被伤害称为他伤谎言。若为自私不愿放手，则亦为谎言。借由笑意及嗔恨之势力而招致虚伪言辞。因他者利益受损而宣扬之，即为谎言使用。

Suññabhāvanti pītivirahitatāya rittabhāvaṃ. Pharusasaddatāya neva kaṇṇasukhā. Atthavipannatāya na hadayasukhā. Saṃkiliṭṭhacittassāti dosena, lobhena vā dūsitacittassa.

空性本无，却因厌离苦恼而现为空。粗恶语言则不能带来耳根安乐。释义偶尔偏差，故心不安乐。心染污者即因嗔恨或贪欲所污。

Ekantapharusā cetanāti etena duṭṭhacittataṃyeva vibhāveti, duṭṭhacittatā cassa amaraṇādhippāyavasena daṭṭhabbā. Sati hi maraṇādhippāye atthasiddhi, tadabhāve pāṇātipātabyāpādā siyunti. Yaṃ paṭicca pharusavācā payujjati, tassa sammukhāva sīsaṃ eti. Parammukhāpi sīsaṃ eti evāti apare. Tatthāyaṃ adhippāyo yutto siyā – sammukhā payoge agāravādīnaṃ balavabhāvato siyā cetanā balavatī, parassa ca tadatthaviññāpanaṃ, na tathā asammukhāti. Yathā ca akkosite mate āḷahane katā khamāpanā upavādantarāyaṃ nivatteti, evaṃ parammukhā payuttā pharusavācā hotiyevāti sakkā viññātuṃ. Tassāti ekantapharusacetanāya eva pharusavācābhāvassa āvibhāvatthaṃ. Mammacchedako savanapharusatāyāti adhippāyo. Cittasaṇhātāya pharusavācā na hoti kammapathā’ppattattā, kammabhāvaṃ pana na sakkā vāretuṃ. Evaṃ anvayavasena cetanāpharusatāya pharusavācaṃ sādhetvā idāni tameva byatirekavasena sādhetuṃ ‘‘vacanasaṇhatāyā’’tiādi vuttaṃ. Esāti pharusavācā. Kammapathabhāvaṃ appattā appasāvajjā, itarā mahāsāvajjā. Tathā kilesānaṃ mudutibbatābhedehi sabbaṃ purimasadisaṃ.

专一粗恶的意志，借此辨别为恶意。恶意应如冠冕般具死敌性质加以观照。因为心念念处有死敌即意欲灭除之义，若无此即产生杀生、嗔恚等恶业。依此粗恶言语相续者，其面前必然为断头。其他人亦当断头，此句似是指此。此中死敌意志必相应──和面前相续者因傲慢心强盛故意志强健，且针对他者废其所识，非指无面对之粗恶。正如咒骂时施期如焰灭火般缘怨障碍消退，死敌意志相应时则必有粗恶言语，可见此。由此可知专一粗恶意志即显现粗恶言语之有无。杀害我者乃听其粗恶声也，是谓死敌。心意受阻则无粗恶言，但依业力因果却无法避免。由此推论以意志之粗恶而言，粗恶言语可成就。今就此反面说亦可成就，谓『言语受阻者』是粗恶言语。此即粗恶言语。无業力因果者为闭塞心，因无业果而无粗恶言，然而业力无法阻止。如此论述，应知仅凭心之粗恶确能成就粗恶言语，故今者从对立面论成就故称为「言语受阻」等。此即粗恶言语。业路无障碍者为不善业，其他为大恶业。此如烦恼轻重分别，均与前此类似。

Āsevanaṃ bahulīkaraṇaṃ. Yaṃ uddissa pavattito, tena aggahite appasāvajjo, gahite mahāsāvajjo kammapathappattito. Yo koci pana samphappalāpo dvīhi sambhārehi sijjhati. Kilesānaṃ mudutibbatāvasenapi appasāvajjamahāsāvajjatā veditabbā.

多重堕恶行。就此一事发生之业，亲近者称为不善业，亲近加重者称为大恶业。若有人因两种杂秽言语而陷沉没，即使烦恼轻微，也应识别其为既有不善亦有大恶。

Attano pariṇāmanaṃ cittenevāti veditabbaṃ. Hitasukhaṃ byāpādayatīti yo taṃ uppādeti, tassa hitasukhaṃ vināseti. Aho vatāti iminā accantavināsacintanaṃ dīpeti. Evaṃ hissa dāruṇapavattiyā kammapathappatti. Yathābhuccagahaṇābhāvenāti yāthāvaggāhassa abhāvena aniccādisabhāvassa niccādito gahaṇena. Micchā passatīti vitathaṃ passati. Samphappalāpo viyāti iminā āsevanassa mandatāya appasāvajjataṃ, mahantatāya mahāsāvajjataṃ dasseti. Gahitākāraviparītatāti micchādiṭṭhiyā gahitākārassa viparītabhāvo. Vatthunoti tassā ayathābhūtasabhāvamāha. Tathābhāvenāti gahitākāreneva tassa diṭṭhigatikassa, tassa vā vatthuno upaṭṭhānaṃ evametaṃ, na ito aññathāti.

自己心念的变化是显然可知者。若有人产生损他利己和乐之念，其实则毁灭他利乐。唉！此意极端破坏的思维由此显现，也表明其业路之生成。譬如缺乏正确把握，错误抓取无常等法作常，妄见疼痛。这称之为错视。杂秽言语失利，因其所依靠的放逸倾向，致使不善业趋轻，恶业趋重。打击根本相反，即用错误见解认定打击原因，其实是错误拒绝真理。所说之事为错误状态流露。另说之则，因依赖打击的原因起见其见解变化及对事物的支持，乃至如此，而非由他处。

Dhammatoti sabhāvato. Koṭṭhāsatoti phassapañcamakādīsu cittaṅgakoṭṭhāsesu yaṃ koṭṭhāsā honti, tatoti attho. Cetanādhammāti cetanāsabhāvā.

法即本性。数百指的是触及五根等心境具之数目，言触及数。即意也。意法为意之性质。

Paṭipāṭiyā sattāti ettha nanu cetanā abhidhamme kammapathesu na vuttāti paṭipāṭiyā sattannaṃ kammapathabhāvo na yuttoti? Na, avacanassa aññahetukattā. Na hi tattha cetanāya akammapathattā kammapatharāsimhi avacanaṃ, kadāci pana kammapatho hoti, na sabbadāti kammapathabhāvassa aniyatattā avacanaṃ. Yadā pana kammapatho hoti, tadā kammapatharāsisaṅgaho na nivārito. Etthāha – yadi cetanāya sabbadā kammapathabhāvābhāvato aniyato kammapathabhāvoti kammapatharāsimhi avacanaṃ, nanu abhijjhādīnaṃ kammapathabhāvaṃ appattānaṃ atthitāya aniyato kammapathabhāvoti tesampi kammapatharāsimhi avacanaṃ āpajjatīti? Nāpajjati kammapathatātaṃsabhāgatāhi tesaṃ tattha vuttattā. Yadi evaṃ cetanāpi tattha vattabbā siyā? Saccametaṃ, sā pana pāṇātipātādikāti pākaṭo, tassā kammapathabhāvoti na vuttā siyā. Cetanāya hi – ‘‘cetanāhaṃ, bhikkhave, kammaṃ vadāmi (a. ni. 6.63; kathā. 539), tividhā, bhikkhave, kāyasañcetanā akusalaṃ kāyakamma’’ntiādivacanato (kathā. 539) kammabhāvo pākaṭo, kammaṃyeva ca sugatiduggatīnaṃ tattha uppajjanakasukhadukkhānañca pathabhāvena pavattaṃ kammapathoti vuccatīti pākaṭo tassā kammapathabhāvo, abhijjhādīnaṃ pana cetanāsamīhanabhāvena sucaritaduccaritabhāvo cetanājanitapiṭṭhivaṭṭakabhāvena sugatiduggatitaduppajjanakasukhadukkhānaṃ pathabhāvo cāti na tathā pākaṭo kammapathabhāvoti teyeva tena sabhāvena dassetuṃ abhidhamme cetanā kammapatharāsibhāvena na vuttā , atathājātiyakattā vā cetanā tehi saddhiṃ na vuttāti daṭṭhabbaṃ. Mūlaṃ patvāti mūladesanaṃ patvā, mūlasabhāvesu dhammesu vuccamānesūti attho.

行相数目共七，此处理应言意在法藏所载业道未说行相数目为七，故不合。非文字之因。以意而言无行道时文字或言语有，偶尔才生业道，业性不定并非全然无，故谓文本不能定义业理。业道出现时，业道积聚无法阻止。此说曰，若常以意计业性不定，则嫉妒等恶行禀命时亦说业道不定，此显然不可。因文字中有言。若连意亦如此，则果确实，而此乃杀生等业性能明显现行，故称业道。意即为「我说意为业」如经文所述三种体性意行皆为业，遂业能生善恶苦乐之果称之为业道。嫉妒等因意力不同，善恶意生恶业，作善意生善业，称不完全明显之业道。由此意应可见业意积聚，但不能就业道色分为意产生，文本中无此义，显示非彼之理，显然应如是说。此处根本义即根本教诲深入本质诸法之意味。

Adinnādānaṃ sattārammaṇanti idaṃ ‘‘pañca sikkhāpadā parittārammaṇā eva vā’’ti imāya pañhapucchakapāḷiyā virujjhati. Yañhi pāṇātipātādidussīlyassa ārammaṇaṃ, tadeva taṃ veramaṇiyā ārammaṇaṃ. Vītikkamitabbavatthuto eva hi viratīti. Sattārammaṇanti vā sattasaṅkhātaṃ saṅkhārārammaṇameva upādāya vuttanti nāyaṃ virodho. Tathā hi vuttaṃ sammohavinodaniyaṃ (vibha. aṭṭha. 714) ‘‘yāni sikkhāpadāni ettha sattārammaṇānīti vuttāni, tāni yasmā sattoti saṅkhyaṃ gataṃ saṅkhārameva ārammaṇaṃ karontī’’ti. Visabhāgavatthuno ‘‘itthī, puriso’’ti gahetabbato sattārammaṇoti eke. ‘‘Eko diṭṭho, dve sutā’’tiādinā samphappalapane diṭṭhasutamutaviññātavasena. Tathā abhijjhāti ettha tathā-saddo ‘‘diṭṭhasutamutaviññātavasenā’’ti idampi upasaṃharati, na sattasaṅkhārārammaṇataṃ eva dassanādivasena abhijjhāyanato. ‘‘Natthi sattā opapātikā’’ti pavattamānāpi micchādiṭṭhi tebhūmakadhammavisayāvāti adhippāyenassā saṅkhārārammaṇatā vuttā. Kathaṃ pana micchādiṭṭhiyā sabbe tebhūmakadhammā ārammaṇaṃ hontīti? Sādhāraṇato. ‘‘Natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti hi pavattamānāya atthato rūpārupāvacaradhammāpi gahitā eva hontīti.

不与取之防护谓四种根本防护之五戒防护亦可。此巴利疑问语中所否者。当为杀生等恶行守止根本防护。有戒止诸恶业耶？此根本防护非对立。因如论中曾言幻惑销解（误惑解除）：「五戒中谓是四种防护，因数为五故说防护。」说防护即离恶集业也。实例中“女性、男性”等若干是所摄杂秽行为。此戒防护即聚守业之防护。嫉妒此处也合此说意，称“自见自闻等知能者”杂秽言语为见及闻等知学说之误。因误见无涅槃地有故称为业根防护。何以说所有三界事物均为业根防护？常理。谓“无善恶业果报”见及对色法无明亦是被摄故。

Sukhabahulatāya rājāno hasamānāpi ‘‘coraṃ ghātethā’’ti vadanti, hāso pana tesaṃ aññavisayoti āha ‘‘sanniṭṭhāpaka…pe… hotī’’ti.

国王们在欢笑时，也说“应该杀盗贼”，但笑声却指向的是他人，说“他是建立者……如是。”

Kesañcīti sahajātānaṃ adinnādānādīnaṃ. Sampayuttapabhāvakaṭṭhenāti sampayutto hutvā uppādakaṭṭhena. Kesañcīti asahajātānaṃ. Upanissayapaccayaṭṭhenāti etena mūlaṭṭhena lobhassa upakārataṃ nivatteti. Suppatiṭṭhitabhāvasādhanaṭṭho hi mūlaṭṭho, so ca hetupaccayatāavinābhāvī, tena cettha mūlamiva mūlanti gahetabbaṃ, nippariyāyato pana pubbe ‘‘kesañcī’’ti vuttānaṃ sahajātānaṃ mūlabhāvo veditabbo. Ratto khotiādinā suttapadenapi pāṇātipātādīnaṃ akusalānaṃ lobhassa mūlakāraṇataṃ vibhāveti, na mūlaṭṭhenupakāratthaṃ avisesato tesaṃ hetupaccayattābhāvato.

“傍根”是指同缘起的贪欲和不正取的行为。连带现象者，是指已经连结并由生起缘所引生者。“傍根”指非同缘起的，即依止基础条件而止息贪欲的因缘。立足于稳定状态的基础条件，因为缺乏因缘关系，此处应理解为基础而非因缘。因而之前所说的“傍根”指的是与同缘起相关的基础。由热、渴等词句对不善业如杀生贪欲的根本缘起有所揭示，但并非专指根本条件，因为此处缺乏因缘之关系。

Akusalakammapathavaṇṇanā niṭṭhitā. · 不善业道的注释已结束。

Kusalakammapathavaṇṇanā善业道的解释

Veranti pāṇātipātādipāpadhammaṃ. So hi verahetutāya ‘‘vera’’nti vuccati, taṃ maṇati ‘‘mayi idha ṭhitāya kathamāgacchasī’’ti tajjentī viya nivāretīti veramaṇī. Tenāha ‘‘pajahatī’’ti. ‘‘Viramaṇī’’ti vattabbe niruttinayena eva-kāraṃ katvā evaṃ vuttaṃ. Vibhaṅge (vibha. 703, 704) eva niddisanavasena evaṃ vuttā. Asamādinnasīlassa sampattato yathāupaṭṭhitavītikkamitabbavatthuto virati sampattavirati, samādānavasena uppannā virati samādānavirati, samādānavasena uppannā virati samādānavirati, kilesānaṃ samucchindanavasena pavattāvirati samucchedavirati.

“戒”指戒止杀生等恶法。因戒能断恶故名曰“戒”，有意“对于我此处作主，如何来到”的弃绝，谓之“止戒”。因此说“断除”。“止戒”一词，是以语言功用专门表述此意。律藏（律集703、704）也如此记载。因未得之不取戒，依修治法得以应当修治故断除已修戒，依持戒生起断除（止戒），依持断除戒生起戒除，依断除烦恼生起断尽戒。

Jīvamānasasassa maṃsarudhirasammissatāya allasasamaṃsaṃ. Muñci sabbattha samakaruṇatāya. Saccaṃ vatvā ‘‘etena saccavajjena mayhaṃ mātu rogo sammatū’’ti adhiṭṭhāsi.

断除对生命和心识的贪著如血肉般的执持。以普遍的慈悲心放下所有执著。真实而言，“以此真实戒，我如母所患病业得以熄灭”，他已以坚定心念而立。

Mahāsappoti ajagaro. Muñcitvā agamāsi sīlatejena.

“大蛇”称为“大沙波”，即大巨蛇。因戒行的力量而放生难舍之物而离去。

Kosallaṃ vuccati ñāṇaṃ, kosallena, kosallato vā pavattiyā upagamanato. Kucchitasayanatoti kucchitenākārena sayanato anusayanato, pavattanato vā. ‘‘Veramaṇikusalā’’ti vattabbāpi pucchānurūpaṃ vissajjananti ‘‘kusalā’’ti na vuttā, ‘‘kusala’’ntveva vuttā.

“巧妙”称为知识，指靠巧妙、灵活或应用所产生的智慧。卧着弯曲肢体为弯曲体卧、侧卧，亦指因着处境而卧。因“止戒善法”应答提问而得名“善”，并非直呼“善”，仅称“是善”。

Kāmañcettha pāḷiyaṃ viratiyova āgatā, sikkhāpadavibhaṅge (vibha. 704) pana cetanāpi āharitvā dīpitāti tadubhayampi gaṇhanto ‘‘cetanāpi vaṭṭanti viratiyopī’’ti āha.

若心念此处如同断戒的巴利语一样，则于戒律破犯处（破犯704）亦将心意连带引入激励，使二者兼收，遂宣称『心念亦随戒律断除而转变』。

Anabhijjhā hi mūlaṃ patvā kammapathakoṭṭhāsaṃ patvā anabhijjhāti vuttadhammo mūlato alobho kusalamūlaṃ hotīti evamattho daṭṭhabbo. Sesapadadvayepi eseva nayo.

无贪欲乃根本，弃掉根本者堕入业道……言无贪者根本上无贪，乃善法根本，亦当如此观察。余余两戒亦当依此理推行。

Dussīlyārammaṇā tadārammaṇā jīvitindriyādiārammaṇā kathaṃ dussīlyāni pajahantīti taṃ dassetuṃ ‘‘yathā panā’’tiādi vuttaṃ.

恶行之障、恶根障、生命根障等障难断除，云何舍弃恶行？愈“如是说”以示之。

Anabhijjhā…pe… viramantassāti abhijjhaṃ pajahantassāti attho. Na hi manoduccaritato virati atthi anabhijjhādīheva tappahānasiddhito. Tesu alobhotiādīsu yaṃ vattabbaṃ, taṃ akusalamūlesu vuttanayeneva veditabbaṃ.

无贪即戒除贪欲、弃除贪欲。心若行恶则无断除（戒）。戒律中诸如断贪等正法，也是对不善根的否定，应认知此。

Appanāvāranti nigamanavāraṃ. Ekena nayenāti vedanādivasena arūpamukheneva anekavidhesu vipassanākammaṭṭhānesu ekena kammaṭṭhānanayena. ‘‘Ṭhapetvā abhijjhaṃ nava akusalakammapathā’’ti vattabbaṃ. Dasāti vā idaṃ ‘‘kusalakammapathā’’ti iminā sambandhitabbaṃ ‘‘akusalakammapathā ca dasa kusalakammapathā cā’’ti. ‘‘Ṭhapetvā abhijjha’’nti hi imināva akusalakammapathānaṃ navabhāvo vutto hoti. Atha vā dasāti idaṃ ubhayathāpi sambandhitabbaṃ. Abhijjhā hi pahātabbāpi sati pariññeyyataṃ nātivattatīti. Tathā hi vuttaṃ ‘‘rūpataṇhā piyarūpaṃ sātarūpa’’ntiādi, tasmā sā tāya pariññeyyatāya dukkhasaccepi saṅgahaṃ labhateva, pahātabbaṃ pana upādāya ‘‘ṭhapetvā abhijjha’’nti vuttaṃ. Tenevāha ‘‘pariyāyena pana sabbepi kammapathā dukkhasacca’’nti. Abhijjhālobhānaṃ pavattiākārasiddhabhedaṃ upādāya ‘‘ime dve dhammā’’ti vuttaṃ. Suttantanayena taṇhā ‘‘samudayasacca’’nti vuttāti āha ‘‘nippariyāyena samudayasacca’’nti. Appavattīti appavattinimittamāha yathā ‘‘rāgakkhayo dosakkhayo’’ti (saṃ. ni. 4.314). Sappaccayatāya saṅkhatasabhāve dukkhasacce gahite appaccayatāya asaṅkhataṃ nirodhasaccaṃ paṭipakkhato āvattati, ekantasāvajje ācayagāmilakkhaṇe samudayasacce gahite sāvajjā vigamanaṃ apacayagāmilakkhaṇaṃ maggasaccaṃpaṭipakkhato āvattatīti dve āvattahāravasena veditabbānīti vuttaṃ. Tenevāha nettiyaṃ (netti. 4.niddesavāra) –

「安住」谓止息烦恼之门。以一法引导，谓于诸念处慧修中，以一业处引导。须知『断除贪欲乃新不善业路』。此中「十」或指善业路（十善业路）与不善业路各十，或者两者皆指。弃贪须与觉知圆满相应，不可偏废。故语“色欲想喜心”等，因其具认知故涵盖苦谛，宜弃取执着，故言『断除贪欲』。故复言『所有业路皆苦谛之转变因』。贪欲与嗔恨产生，有依赖成就作用，此二法为执著。经中以贪欲为集谛，故称未断除者。彼意谓以因果相续之有为性质，苦谛伴生；无依之无为滅谛反向生成；依止无明一切业路生起，以无明逆向生成道谛，是以三谛相联系，故言二种轮转。斯义已依《净行品》（净行篇）明说。

‘‘Ekamhi padaṭṭhāne, pariyesati sesakaṃ padaṭṭhānaṃ;

「一处初探，继而求余处」。

Āvattati paṭipakkhe, āvatto nāma so hāro’’ti.

“回转于对立面”者，所谓回转即退失。

Sabbākārenāti kāmarāgarūparāgādisabbappakārehi, sabbato vā apāyagamanīyādiākārato, tattha kiñcipi anavasesetvā vā. Sabbākārenevāti sabbākārato. Nīharitvāti apanetvā, samucchinditvāicceva attho. Kañci dhammaṃ anavakārīkaritvāti rūpavedanādīsu kañci ekadhammampi avinibbhogaṃ katvā, ekekato aggahetvā samūhatova gahetvāti attho. Asmīti ahamasmīti mānaggāhavasena. So pana yasmā pañcakkhandhe niravasesato gaṇhāti, tasmā vuttaṃ ‘‘samūhaggahaṇākārenā’’ti. Yasmā cettha aggamaggacittaṃ vuccati, tasmā āha ‘‘diṭṭhisadisaṃ mānānusaya’’nti. ‘‘Yaṃ rūpaṃ taṃ aha’’ntiādinā yathā diṭṭhi rūpādiṃ ‘‘ahamasmī’’ti gaṇhantī pavattati, evaṃ mānopi ‘‘seyyohamasmī’’tiādināti āha ‘‘mānānusayo asmīti pavattattā diṭṭhisadiso’’ti. Paricchedakaroti osānaparicchedakaro ito paraṃ dukkhassābhāvakaraṇato. Kammapathadesanāyāti kammapathamukhena pavattacatusaccadesanāya. Manasikārappaṭivedhavasenāti vipassanāmanasikāramaggappaṭivedhavasena.

“一切如实”者，指诸欲、嗔、痴等种种烦恼现象皆如实、彻底；又因具一切障碍，乃至堕入恶道不可转回之状，或或略有未尽者。“一切如实”即全面、彻底之意。“涤除”乃指清除、拔除、断绝之义，譬如拔起、割断。“令某法不受作用”，于色受等诸法中，使某一法无效或不起作用，逐一先后取集如同聚集一体所指。“我者”即“我是我”，是为我执。从五蕴中摘除取执，称为“总摄取集作用”。因此说为“总摄取集作用”。此处“最高道路之心”言是，是谓“执见类我执”。“何谓我执如见执相似者”，是谓以见例，如“色是我”般存在之执受取义，依此我执言曰“或为我我”等，称“执见类我执”也。分段者，即表苦理生起及断除之相续连贯。依三业道之理演说四圣谛教法。此“依止正念，慧观照之修习”旨。

Kusalakammapathavāravaṇṇanā niṭṭhitā. · 善业道段的解释完毕。

Āhāravāravaṇṇanā食段的解释

§90

90.Āharatīti (saṃ. ni. ṭī. 2.2.11) āneti, uppādeti upatthambheti cāti attho. Nibbattāti pasutā. Tato paṭṭhāya hi loke jātavohāro. Paṭisandhiggahaṇato pana paṭṭhāya yāva mātukucchito nikkhamanaṃ, tāva sambhavesino. Esa tāva gabbhaseyyakesu bhūtasambhavesivibhāgo, itaresu pana paṭhamacittādivasena vutto. Sambhava-saddo cettha gabbhaseyyakānaṃ vasena pasūtipariyāyo, itaresaṃ vasena uppattipariyāyo. Paṭhamacittapaṭhamairiyāpathakkhaṇesu hi te sambhavaṃ uppattiṃ esanti upagacchanti nāma, na tāva bhūtā uppattiyā na suppatiṭṭhitattā. Bhūtāyeva sabbaso bhavesanāya samucchinnattā. Na puna bhavissantīti avadhāraṇena nivattitamatthaṃ dasseti, ‘‘yo ca kālaghaso bhūto’’tiādīsu (jā. 1.2.190) bhūta-saddassa khīṇāsavavācitā daṭṭhabbā. Vā-saddo cettha sampiṇḍanattho ‘‘agginā vā udakena vā’’tiādīsu (udā. 76) viya.

「摄取」者，取来、产生、扶持之意。生于世界谓之“后续出生”。因取持故，至胎中离开母体出世，谓之现生者。此为胎中生命形成者分为已成及未成诸类，先意识等先现因所产生。此“生成”一词，指受胎宿命中断，非真实新生。谓众生因种种原因暂存不灭，此并非生为永恒之实；故不生即断灭之意，“一切已成”，即切断生死流转。不存在未来生死，因果成熟说亦如是。此“已成”与“生”相似如炉中火石之类火之烧熔也。

Yathāsakaṃ paccayabhāvena attabhāvassa paṭṭhapanamevetthaāhārehi kātabbaanuggahoti adhippāyenāha ‘‘vacanabhedo…pe… ekoyevā’’ti. Sattassa uppannadhammānanti sattassasantāne uppannadhammānaṃ. Yathā ‘‘vassasataṃ tiṭṭhatī’’ti vutte anuppabandhavasena pavattatīti vuttaṃ hoti, evaṃ ṭhitiyāti anuppabandhavasena pavattiyāti attho, sā pana avicchedoti āha ‘‘avicchedāyā’’ti. Anuppabandhadhammuppattiyā sattasantāno anuggahito nāma hotīti āha ‘‘anuppannānaṃ uppādāyā’’ti. Etānīti ṭhitianuggahapadāni. Ubhayattha daṭṭhabbāni, na yathāsaṅkhyaṃ.

依某因缘而有自体发生，此所谓以摄入为食的辅助力量。称“一语不破……唯此一条”。“众生现象”等谓众生子孙所生之法。譬如“百年在人”言不绝断运行，谓“立”即无断续运行，自是不断之义。所谓不绝断即“无绝断”。因无断故“助生”的持续乃以“无绝断之生”为基础。此谓“未现者之生起”依止不绝断之法。二者应分别察看，但非任意数字。

Vatthugatā ojā vatthu viya tena saddhiṃ āharitabbataṃ gacchatīti vuttaṃ ‘‘ajjhoharitabbato āhāro’’ti. Nibbattitaojaṃ pana sandhāya ‘‘kabaḷīkārāhāro ojaṭṭhamakarūpāni āharatī’’ti vakkhati. Oḷārikatā appojatāya, na vatthuno thūlatāya, kathinatāya vā, tasmā yasmiṃ vatthusmiṃ parittā ojā hoti, taṃ oḷārikaṃ. Sappādayo dukkhuppādakatāya oḷārikāveditabbā. Visāṇādīnaṃ tivassachaḍḍitānaṃ pūtibhūttatā mudukatāti vadanti, taracchakheḷatemikatāya pana tathābhūtānaṃ tesaṃ mudukatā. Dhammasabhāvo hesa. Sasānaṃāhāro sukhumo taruṇatiṇasassakhādanato. Sakuṇānaṃ āhāro sukhumo tiṇabījādikhādanato. Paccantavāsīnaṃ sukhumo, tesañhi sākapaṇṇasukkhakurapadumapattampi āhāroti. Tesaṃ paranimmitavasavattīnaṃ. Sukhumotvevāti na kiñci upādāya, atha kho sukhumo icceva niṭṭhaṃ patto tato paraṃ sukhumassa abhāvato.

譬如存在中所蕴藏之力，如物体内蕴力。所以宜当合摄摄取。当曰“今日应摄取之食”。生成之力，依附于“毒害”等称“毒胜食”，为使人力疲弱之类。以“秸秆”之脆弱非因物大，非以强硬故，中之薄弱称为“脆”。因致病苦故，应知为“脆弱者”。诸如衣草等被雨水侵蚀而腐烂，且自然地腐烂，此谓事物属性也。法之聚合集体分为教法中食蕴细微部分。鸟类之食物轻软因其羽毛细嫩。依止诸易腐坏事物为食。轻软者无着取，意在自灭。故“轻软”者是所托居住者常显现。

Vatthuvasena panettha āhārassa oḷārikasukhumatā vuttā, sā cassa appojamahojatāhi veditabbāti dassetuṃ ‘‘ettha cā’’tiādi vuttaṃ. Parissamanti khudāvasena uppannaṃ sarīrakhedaṃ. Vinodetīti vatthu tassa vinodanamattaṃ karoti. Na pana sakkoti pāletunti sarīraṃ yāpetuṃ nappahoti nissārattā. Na sakkoti parissamaṃ vinodetuṃ āmāsayassa apūraṇato.

此处所谓“以物为依”的食物轻软关系，此乃以脆弱无毒之理显现。言“此处也……”等。劳苦指饥饿而引起身身之苦。词“化解”意为使物体减轻苦痛。非谓能守护身体，性非坚固不可破坏。亦非能消除劳苦，使宿疾未尽时无法疗治。

Chabbidhopīti iminā kassacipi phassassa anavasesitabbatamāha. Āhārassadesanākkamenevettha phassādīnaṃ dutiyāditā, na aññena kāraṇenāti āha ‘‘desanānayo evā’’tiādi. Manaso sañcetanā, na sattassāti dassanatthaṃ manogahaṇaṃ yathā ‘‘cittassa ṭhiti (dha. sa. 11), cetovimutti cā’’ti (ma. ni. 1.69) āha ‘‘manosañcetanāti cetanā evā’’ti. Cittanti yaṃ kiñci cittaṃ, na vipākaviññāṇameva.

此处称为六种缘起，是为某一触缘未被排除的说明。因饮食之所缘，乃此处触等之次第一因，非他因故，故说“由缘而起”等语。所谓心，为有意，非有情，谓心之集聚，如言“心之立处，心之解脱”，故云“心有意即是意”。所谓心者，乃一切心，非仅指业报识。

Pubbe ‘‘āhāranti paccaya’’nti vuttattā ‘‘yadi paccayaṭṭho āhāraṭṭho’’tiādinā codeti. Atha kasmā imeyeva cattāro vuttāti atha kasmā cattārova vuttā, ime eva ca vuttāti yojanā. Visesapaccayattāti etena yathā aññe paccayadhammā attano paccayuppannassa paccayāva honti, ime pana tathā ca honti aññathā cāti samānepi paccayatte atirekapaccayā honti, tasmā āhārāti vuttāti imamatthaṃ dasseti. Idāni taṃ atirekapaccayataṃ dassetuṃ ‘‘visesapaccayo hī’’tiādi āraddhaṃ. Visesapaccayo rūpakāyassa kabaḷīkāro āhāro upatthambhakabhāvato. Tenāha aṭṭhakathāyaṃ (visuddhi. 2.708; paṭṭhā. aṭṭha. paccayuddesavaṇṇanā) ‘‘rūpārūpānaṃ upatthambhakattena upakārakā cattāro āhārā āhārapaccayo’’ti. Upatthambhakattañhi satipi janakatte arūpīnaṃ āhārānaṃ āhārajarūpasamuṭṭhāpakarūpāhārassa ca hoti, asati pana upatthambhakatte āhārānaṃ janakattaṃ natthīti upatthambhakattaṃ padhānaṃ. Janayamānopi hi āhāro avicchedavasena upatthambhayamāno eva janetīti upattambhakabhāvo eva āhārabhāvo. Vedanāya phasso visesapaccayo. ‘‘Phassapaccayā vedanā’’ti hi vuttaṃ. ‘‘Saṅkhārapaccayā viññāṇa’’nti (udā. 1; ma. ni. 3.126) vacanato viññāṇassamanosañcetanā. ‘‘Cetanā tividhaṃ bhavaṃ janetī’’ti hi vuttaṃ. ‘‘Viññāṇapaccayā nāmarūpa’’nti pana vacanato nāmarūpassa viññāṇaṃ visesapaccayā. Na hi okkantiviññāṇābhāve nāmarūpassa attasambhavo. Yathāha ‘‘viññāṇañca hi, ānanda, mātukucchismiṃ na okkamissatha, api nu kho nāmarūpaṃ mātukucchismiṃ samuccissathā’’tiādi (dī. ni. 2.115). Vuttamevatthaṃ suttena sādhetuṃ ‘‘yathāhā’’tiādi vuttaṃ.

前文说“饮食即缘”，意旨若有缘则有饮食等，故问何以如此列四因？为何只说四因，不多说其它？此是比附说明。特异缘起者，如同他缘法中有特别之缘引出其果，饮食亦复如是，即为特殊之缘故。今欲显此特异缘起，故始说“特别缘起”等。特别缘起即指色身之强固者，饮食因而得以支撑。经中说：“色与非色之所依赖及辅助者，有四饮食，饮食即是缘。”所依赖者即是三界中无色饮食与色饮食相生者，若无支撑，则无生，是以支撑为要。虽生者，饮食不断续支撑，故饮食即是持有。触受则是特别之缘，谓“触为缘则受生”，而“行为缘则识起”之语，与心意同义。谓“意生三种有”，又言“识为缘则名色生”，因无识则无名色之生，如言“阿难，识于母胎不入，则名色不生母胎”。以上皆能由经中所说而证成。

Evaṃ yadipi paccayaṭṭho āhāraṭṭho, visesapaccayatāya pana ime eva āhārāti vuttāti taṃ nesaṃ visesapaccayataṃ avibhāgato dassetvā idāni vibhāgato dassetuṃ ‘‘ko panetthā’’tiādi āraddhaṃ. Mukhe ṭhapitamattoyeva asaṅkhādito, tattakenapi abbhantarassa āhārassa paccayo hoti eva. Tenāha ‘‘aṭṭha rūpāni samuṭṭhāpetī’’ti. Sukhavedanāya hito sukhavedaniyo. Sabbathāpīti cakkhusamphassādivasena. Yattakā phassassa pakārabhedā, tesaṃ vasena sabbappakāropi phassāhāro. Yathārahaṃ tisso vedanā āharati, anāhārako natthi.

如前饮食为缘，此特异缘之饮食未分割显现，今欲分割显出，故引问“何者为此？”口中所触仅为未散乱，至其内在饮食亦为缘故。故言“集八色生”，对苦受有利，谓诸眼等之触感受，因触种类有差别，故诸种触感受及饮食共存。譬如三种受引生，若无饮食则不生。

Sabbathāpīti idhāpi phassāhāre vuttanayānusārena attho veditabbo. Tisantativasenāti kāyadasakaṃ bhāvadasakaṃ vatthudasakanti tividhasantativasena. Sahajātādipaccayanayenāti sahajātādipaccayavidhinā. Paṭisandhiviññāṇañhi attanā sahajātanāmassa sahajātaaññamaññanissayavipākindriyasampayuttaatthiavigatapaccayehi paccayo hontoyeva āhārapaccayatāya taṃ āhāretī vuttaṃ, sahajātarūpesu pana vatthuno sampayuttapaccayaṃ ṭhapetvā vippayuttapaccayena, sesarūpassa aññamaññapaccayañca ṭhapetvā vuttanayenevayojanā kātabbā. Tānīti napuṃsakaniddeso anapuṃsakānampi napuṃsakehi saha vacanato.

诸种触感之饮食，如是义应依类型分别识别。三十类别中含身、法、物三类。所谓天生诸缘法，是由一切共缘法因缘连生，相应生起饮食之缘。由共缘色法而生物品之缘，及非色法之他缘，皆应分辨结合，亦说此为非男非女者之间缘起。

Sāsavākusalākusalacetanāva vuttā. Visesapaccayabhāvadassanaṃ hetanti. Tenāha ‘‘avisesena panā’’tiādi. Paṭisandhiviññāṇameva vuttanti etthāpi eseva nayo. Yathā tassa tassa phalassa visesato paccayatāya etesaṃ āhāraṭṭho, evaṃ avisesatopīti dassantena ‘‘avisesena panā’’tiādi vuttaṃ. Tattha taṃsampayuttataṃsamuṭṭhānadhammānanti tehi phassādīhi sampayuttadhammānañceva taṃsamuṭṭhānarūpadhammānañca. Tattha sampayuttaggahaṇaṃ yathārahato daṭṭhabbaṃ, samuṭṭhānaggahaṇaṃ pana avisesato.

说染污善恶之意，示特别缘起之因，故言“无特异者亦有”。续世意识即是此理中纽带。如某果有特异缘，饮食缘亦是此，故说明“无特异者亦有”，意即指诸与触等相关之缘法集合之内在现象。此处强调集合体与纽带区别，集合是指现象之出现，纽带为无特异之因。

Upatthambhento āhārakiccaṃ sādhetīti upatthambhentoyeva rūpaṃ samuṭṭhāpeti, ojaṭṭhamakarūpasamuṭṭhāpaneneva panassa upatthambhanakiccasiddhi. Phusantoyevāti phusanakiccaṃ karonto eva. Āyūhamānāvāti cetayamānā eva abhisandahantī eva. Vijānantamevāti upapattiparikappanavasena vijānantameva āhārakiccaṃ sādhetīti yojanā. Sesapadadvayepi eseva nayo. Āhārakiccasādhanañca tesaṃ vedanādiuppattihetutāya attabhāvassa pavattanameva.

维持生存之饮食作用即指饮食缘，支撑即是集合色之生起，如同强健已生色之辅助。所谓接触者，谓从事接触者。所谓增长，谓增长而紧密相连。谓通过构想而增长饮食缘起之作用。两种以上之组合亦是如是。饮食活动道具，亦是引发诸如受之类现象生起之本质因。

Kāyaṭṭhapanenāti kasmā vuttaṃ? Nanu kammajādirūpaṃ kammādināva pavattatīti codanaṃ sandhāyāha ‘‘kammajanitopī’’tiādi. Upādinnarūpasantatiyā upatthambhaneneva utucittajarūpasantatīnampi upatthambhanasiddhi hotīti ‘‘dvinnaṃ rūpasantatīna’’nti vuttaṃ. Upatthambhanameva sandhāya ‘‘anupālako hutvā’’ti ca vuttaṃ. Rūpakāyassa ṭhitihetutā hi yāpanā anupālanā.

何为持身？此问源于对『由业及诸类所生』的反问，意在说明身形乃由业根本推动而起。又因依附（执著）形态之续流而为支撑，故即便是根本执著而生之形态续流亦得支撑，故称为『二种形态续流』。论此持支而言，于此断除执著者谓之『不守护』。形体之存在因业力之培养与不守护之缘故而立存。

Sukhādivatthubhūtanti sukhādīnaṃ pavattiṭṭhānabhūtaṃ. Ārammaṇampi hi vasati ettha ārammaṇakaraṇavasena tadārammaṇā dhammāti vatthūti vuccati. Phusantoyevāti idaṃ phassassa phusanasabhāvattā vuttaṃ. Na hi dhammānaṃ sabhāvena vinā pavatti atthi. Vedanāpavattiyā vinā sattānaṃ sandhāvanatā natthīti āha ‘‘sukhādi…pe… hotī’’ti, na cettha saññībhavakathāyaṃ asaññībhavo dassetabbo, tassāpi vā kāraṇabhūtavedanāpavattivaseneva ṭhitiyā hetuno abyāpitā. Tathā hi ‘‘manosañcetanā…pe… bhavamūlanipphādanato sattānaṃ ṭhitiyā hotī’’ti vuttā, tato eva ‘‘viññāṇaṃ vijānantamevāti upapattiparikappanavasena vijānantamevā’’ti vuttovāyamatthoti.

所谓由乐等所成物，乃指由乐等诸法之因缘生起恒常存在者。所谓缘，即所依赖之事物也，此处以依缘成法指所依赖之法。所谓接触，即指触觉之接触本质。诸法若无会和，则无从生起。因感觉之生起，众生依缘而立，故言『由乐等...』。此处不涉及识之显现，因其缘由之感觉生起依然成立。正如『心意随行...因缘生起人之立存』所说，由认知所生即因缘成立，故称仅有认知亦足以成立。

Cattāribhayāni daṭṭhabbāni ādīnavavibhāvanato. Nikantīti nikāmanā. Rasataṇhaṃ sandhāya vadati. Sā hi kabaḷīkāre āhāre balavatī. Teneva tattha avadhāraṇaṃ kataṃ. Bhāyati etasmāti bhayaṃ, nikantiyevabhayaṃ mahānatthahetuto. Upagamanaṃ visayindriyaviññāṇesu visayaviññāṇesu eva ca saṅgativasena pavatti, taṃ vedanādiuppattihetutāya ‘‘bhaya’’nti vuttaṃ. Avadhāraṇe payojanaṃ vuttanayameva. Sesadvayepi esevanayo. Āyūhanaṃ abhisandahanaṃ, saṃvidhānantipi vadanti. Taṃ bhavūpapattihetutāya ‘‘bhaya’’nti vuttaṃ. Abhinipāto tattha tattha bhave paṭisandhiggahaṇavasena nibbatti. So bhavūpapattihetukānaṃ sabbesaṃ anatthānaṃ mūlakāraṇattā ‘‘bhaya’’nti vutto. Idāni nikantiādīnaṃ sappaṭibhayataṃ vitthārato dassetuṃ ‘‘kiṃkāraṇā’’tiādi āraddhaṃ. Tattha nikantiṃ katvāti ālayaṃ janetvā, taṇhaṃ uppādetvāti attho.

须观察四种怖畏，乃由苦患辨别所致。所谓尼堪提，即止息之意。此烦欲之渴望，依止粗劣食物以生力故。故此处专注于怖畏。由怖畏生者即止息，而怖畏乃苦之大因。入侵乃由感官及对境识所触因缘聚合产生，故称怖畏。于专注中其用意及交互亦显。此怖畏乃生存依止因。入生死道之际，诸有相续往返，所谓怖畏。谓场所称止息，觅入依缘及渴爱所成。故曰怖畏乃愚暗诸有根基。今欲详说止息等怖畏一切因缘，故由所生心态展开因由，即所谓起因。那里止息即于生处有所立足。

Phassa upagacchantāti cakkhusamphassādibhedaṃ phassaṃ pavattentā. Phassassādinoti kāyasamphassavasena phoṭṭabbasaṅkhātassa phassassa assādanasīlā. Kāyasamphassavasena hi sattānaṃ phoṭṭhabbataṇhā pavattatīti dassetuṃ phassāhārādīnavadassane phoṭṭhabbārammaṇaṃ uddhaṭaṃ ‘‘paresaṃ rakkhitagopitesū’’tiādinā. Phassassādinoti vā phassāhārassādinoti attho. Sati hi phassāhāre sattānaṃ phassārammaṇe assādo, nāsatīti. Tenāha ‘‘phassassādamūlaka’’ntiādi.

触自来至，依诸根相生，诸触包括眼触等。触之基础谓身体触合，体触乃指形体明显可触之性质。因身体触合而生显触欲，揭示此触乃彼人所守护隐秘对象。所谓触基础，亦即触饮食所依之缘。念即由触饮食缘起引发对众生中触对象之感受，非无感受故。故称为触感之根。

Jātinimittassa bhayassa abhinipātasabhāvena gahitattā ‘‘tammūlaka’’nti vuttaṃ, kammāyūhananimittanti attho.

因着生死因缘怖畏交互而生者谓为入生死根本。此即所说业及生命乘载因缘。

Abhinipatatīti abhinibbattati. Paṭhamābhinibbatti hi sattānaṃ tattha tattha aṅgārakāsusadise bhave abhinipātasadisīti. Tammūlakattāti nāmarūpanibbattimūlakattā.

入生死者谓再生起。初次再生指众生于多处火灰毒地之生起，俗称入生死处。所谓根本再生，即由名色再生之根本。

Tatrāti tāsu upamāsu. Bhūtamatthaṃ katvāti na parikappitamatthaṃ, atha kho bhūtaṃ bhūtapubbaṃ atthaṃ katvā. Pātheyyahatthesu gacchantesu pātheyyaṃ, gacchantaṃ viya hotīti vuttaṃ ‘‘gantvā pātheyyaṃ niṭṭhāsī’’ti. Gantvāti vāgamanahetūti attho. Khuppipāsāturatāya ghanacchāyaṃ rukkhaṃ upagantuṃ asamatthā viraḷhacchāyāyaṃ nisīdiṃsu. Na dāni sakkā taṃ mayā kātuṃ atidubbalabhāvato. Parikkhalitagatitaruṇadārako khuppipāsābhibhūto ca, tasmā gacchantoyeva mato.

关于诸譬喻中所说的“本有义”，谓非拟制之义，而是真有之义。所谓“本有”，指已存在且先于众生之义。譬如取路上同行的手杖为例，行者就如同行杖者，故云“去至路杖处放下”。“去”（gantvā）意指行动的原因或目的。因饥渴难耐，无法靠近浓密的树荫，只能坐于稀疏的阴影下。此时我因才力极弱，已不能为他人做到这些。年老之木已枯萎，幼枝繁茂，饥渴又加剧，故我认为让他们自行前往是妥当之法。

Sajātimaṃsatāyāti (saṃ. ni. ṭī. 2.2.63) samānajātimaṃsatāya, manussamaṃsatāyāti attho. Yaṃ manussamaṃsaṃ, tañhi loke jigucchanīyattā paṭikulaṃ. Tathā hi taṃ viññūhi vajjitaṃ, manussamaṃsesupi ñātimaṃsaṃ ayuttaparibhogatāya paṭikūlaṃ, tatthāpi puttamaṃsaṃ, tatthāpi piyaputtamaṃsaṃ, tatthāpi taruṇamaṃsaṃ, tatthāpi āmakamaṃsaṃ, tatthāpi agorasābhisaṅkhataṃ, tatthāpi aloṇaṃ, tatthāpi adhūpitanti evaṃ heṭṭhimato uttaruttarassa paṭikūlatarabhāvakāraṇatā daṭṭhabbā. Puttamaṃsasadisanti paṭikūlatāupaṭṭhāpanena puttamaṃsasadisaṃ katvā passati. Tattha nikantiṃ pariyādiyatīti ariyamaggena āhāre sāpekkhaṃ khepeti.

“同类肉体”意指相同种类的肉体，在此指人类的肉身。所谓“人类肉身”，意味着在世间此肉令人厌恶且不洁净。对此有智慧者皆知此理，视人类之肉及其亲属之肉、年幼之肉、母亲所哺之肉、被炎热毒素侵袭之肉、腐烂之肉和被腐蚀之肉为恶且不宜亲近。以此揭示，亲子之肉虽似肉体，因其令人厌恶之性，亦属不洁之物。故于此法中，应观察其恶秽，以断绝对饮食的执着。

Sā gāvīti ‘‘seyyathāpi bhikkhave gāvī’’ti (saṃ. ni. 2.63) evaṃ sutte vuttagāvī. Uddāletvāti uppāṭetvā. Nissāya tiṭṭhatīti paṭiccapaccayaṃ katvā pavattati. Dukkhadukkhatādivasena tiṇṇampi vedayitānaṃ dukkhabhāvaṃ sandhāyāha ‘‘vedayitadukkhassā’’ti.

“那母牛”意指例如某一典范的母牛，在经文中称之为“那牛（gāvī）”。“提起”（uddāletvā）意为揭开、开启。说“依止而立”，说明有所依凭才得以发生。即便历经了种种痛苦而心有所感，也须于苦中识得“苦由感官触发”之理。

Sādhusammatāpi gati vipariṇāmasaṅkhāradukkhatāvasena kilesadukkhavasena ca mahāpariḷāhāyevāti vuttaṃ ‘‘mahāpariḷāhaṭṭhena tayo bhavā’’ti. Yathā upakaḍḍhakā dve purisā, evaṃ kusalākusalavasena dve manosañcetanā. Yathā manosañcetanā na pavattati, tathā paṭipajjanto tattha nikantiṃ pariyādiyatīti veditabbo.

“正当行止”亦即所行之道，因其变化无常且夹杂烦恼痛苦，称为“大难行”。文中说“由大难行之处有三”，如同两人担负重物一样，心中存有善恶两种意志。若心不运作，则实行者亦不会得其究竟解脱，应当辨察此理，以明心意正当行处的境界。

Sattisatena hatā eva upamā sattisatahatūpamā, tassaṃ sattisatahatūpamāyaṃ. Taṃ sattisataṃ. Assa purisassa. Patitokāseti purimasattīhi patitappadese. Dukkhassa pamāṇaṃ natthi anekassa aparāparaṃ uppajjanato. Khandhajanananti khandhānaṃ aparāparuppādo, paṭhamābhinibbatti pana paṭisandhi eva. Āgucārī puriso viya paṭisandhiviññāṇaṃ nānappakāradukkhuppādasannissayato, tehi ca dukkhehi upagantabbato. Sampayuttadhammānaṃ pamukhabhāvena pavattiyā ‘‘viññāṇassa dukkhuppādoti vuttā. Tathā hi vuttaṃ ‘‘manopubbaṅgamā dhammā’’ti (dha. pa. 1, 2) yathā viññāṇaṃ āyatiṃ paṭisandhivasena na pavattati, evaṃ karaṇaṃ tattha nikantipariyādānaṃ daṭṭhabbaṃ.

以数字七百所剪去者，谓七百因缘中所弃若干，计七百凑成一体。此为某人的状态。谓在先者之处所凋零。苦之量度无定，因人各异，互相交替生起。所谓“蕴生者”，即诸蕴相续不断产生，而初生是续有之义。正如病人无法产生续续识相，因其依赖多种因缘之苦而生。依诸缘起之理，可见心识生苦之理。“心为诸法之先导”亦如是。若无续续之识，则不能产生究竟苦之道理。

Pariññātaṃvatthūti dukkhasaccamāha. Pañcakāmaguṇiko rāgoti pañcakāmaguṇārammaṇo rāgo. Pariññāto hotīti paricchijja jānanena samatikkanto hoti. Rasataṇhāya hi sammadeva vigatāya rūpataṇhādayopi vigatāyeva honti. Tathā ca sati kāmarāgasaṃyojanaṃ samucchinnameva hoti, evaṃ karaṇaṃ tattha nikantipariyādānaṃ daṭṭhabbaṃ. Pariññābhisamaye hi siddhe pahānābhisamayo siddho evāti. Pahīne ca kāmarāgasaṃyojane orambhāgiyasaṃyojanānaṃ lesopi nāvasissatīti dassento āha ‘‘natthi taṃ saṃyojana’’ntiādi. Tena kabaḷīkārāhārapariññā anāgāmitaṃ pāpetīti dasseti. Sesāhārapariññā pana arahattaniṭṭhā evāti dassento ‘‘phasse bhikkhave’’tiādimāha. Tattha tisso taṇhāti kāmataṇhā rūpataṇhā arūpataṇhāti imā tisso taṇhā.

所谓“究竟者”，指苦谛中得真知断见。欲望如火，故称“欲火”。“究竟者”谓经过周密观察，破除执见而超越。因对色欲之渴望常断故，亦能断除对无色欲的渴望。又因正念已净，故色欲之缠累熄灭。因而思维断除欲爱之缠，故得真知断见。当时得彻知断之时即是成就断除之时。断除欲爱时，仍有余痕（随顺之缠），非即刻净尽。对此佛说“无此缠累”等语。由此显示且坚定知识成熟后，得以无往不至不可思议之涅槃。余食断除则阿拉汉得究竟。文中又以“触”示现此理，并称三种渴，即欲渴、色渴、无色渴为此三渴。

‘‘Purimataṇhāsamudayā’’ti saṅkhepato vuttamatthaṃ vitthārato dassetuṃ ‘‘katha’’ntiādi āraddhaṃ. Tattha taṇhāpaccayanibbattāti taṇhāpaccayā nibbattā. Paṭisandhikkhaṇe purimataṇhāsamudayā āhārānaṃ samudayadassaneneva pavattikkhaṇepi upādinnakaāhārasamudayo dassito hotīti taṃ anāmasitvā anupādinnakānaṃ taṇhāsamudayaṃ dassetuṃ ‘‘yasmā panā’’tiādi vuttaṃ. Idhāti imasmiṃ sutte missitvā kathitā avisesitattā. Sahajātataṇhāpaccayanibbattoti ettha sahajātaggahaṇaṃ asahajātataṇhāpaccayanibbattopi anupādinnakaāhāro labbhatīti dassanatthaṃ. So pana asahajātataṇhāpaccayanibbattatāsāmaññenapi yathāvuttaupādinnakāhārena saṃsayaṃ janeyyāti na uddhaṭo, na ca etaṃ kāraṇaṃ ‘‘rāgaṃ upanissāya domanassaṃ uppajjatī’’ti vacanato, taṇhopanissayapaṭighacittasamuṭṭhānāya ca ojāya vasena anupādinnakaāhārassa labbhanato. Kathaṃ pana taṇhā ojāya upanissayapaccayo; na hi paṭṭhāne katthaci rūpassa upanissayapaccayo vutto atthīti. Nāyaṃ virodho ‘‘yasmiṃ sati yaṃ hoti, so tassa upanissayo’’ti suttantanayassa adhippetattā yathāvuttatthasambhavato. Tenevāha ‘‘imissā…pe… taṇhāya nirodhenā’’ti.

「『贪欲之生起』」此意在简略陈说之中。欲详尽展示其义理，遂起「如何说」等引言。文中谓因贪渴而生，即因贪渴为因而生起。复于转生时，贪欲之生起不仅显现于饮食之生起，同时也现于因饮食而生的贪欲。既已阐明此义，则不再称饮食生起，乃示未执著者所起之贪欲生起，遂发「因为……」等语。此处乃对此经中内容误解而述，未加区分。所谓「自然生起因贪渴」者，即此指自然生成之贪渴，因无执著饮食，亦得饮食。从中显示，即使非自然生成之贪渴，由于得饮食必生疑惑，此非断然否定。且此非因「嗔恚由贪欲生起」而生，乃指贪欲为因，因嗔恚及反感心产生之强力所致得饮食。贪欲如何通过强力成为依止因？因无任何色法有依止因，故此非矛盾。此无违背经义「于所存处即是依止因」教义，故成立。正如经中所言「由此贪欲的断灭……」所明。

Kāraṇe sabbaso niruddhe phalampi sabbaso nirujjhatīti āha ‘‘āhāranirodho paññāyatī’’ti. Āhārānaṃ dukkhasaccekadesattā āhāraggahaṇaṃ dukkhasaccaggahaṇameva hotīti āha ‘‘idha cattāripi saccāni sarūpeneva vuttānī’’ti. Saccadesanā dukkhādīnaṃ yāvadeva pariññeyyādibhāvasandassanatthā, tasmā jarāmaraṇādīsu pariññeyyādibhāvo asammohato sallakkhetabboti dassento ‘‘sabbattha asammuyhantena saccāni uddharitabbānī’’ti āha.

「因缘完全断绝，果报亦完全止息」——故称「饮食的止息即智慧」。饮食若为苦谛观察，则饮食的取得即苦谛的取得。故言「此处四谛皆如实说」。苦谛等教理，是为了解苦谛诸相及其现前之境界。故于生老死等理，当以无迷惑之智慧明辨之，以示「诸谛当无障碍地者，应当彰显」，

Āhāravāravaṇṇanā niṭṭhitā. · 食段的解释完毕。

Saccavāravaṇṇanā谛段的解释

§91

91.Yena yena pariyāyena byākarotīti yena yena dukkhādijarāmaraṇādipariyāyena ariyasaccāni saṅkhepato ca vitthārato ca katheti. Dukkhanti dukkhasaccaṃ dukkhaṃ, na dukkhamattaṃ.

第九十一品。以各种因缘回转说明。以众苦及生老死等各类周遍回转说诸圣谛，或简略，或详细讲说。苦者为苦谛，苦为具体苦，而非诸苦之总称。

Saccavāravaṇṇanā niṭṭhitā.

谛义之说明已告终。

Jarāmaraṇavāravaṇṇanā老死段的解释

§92

92.Tesaṃtesanti byāpanicchāvasenāyaṃ niddeso kato, tasmā yathā ‘‘gāmo gāmo ramaṇīyo’’ti vutte ramaṇīyatāya tādisā sabbepi gāmā saṅgahaṃ gacchanti, evaṃ ‘‘tesaṃ tesaṃ sattānaṃ jātī’’ti vutte jātisaṅkhātavikāravasena sabbepi sattā saṅgahaṃ gacchanti. Tenāha ‘‘saṅkhepato anekesaṃ sattānaṃ sādhāraṇaniddeso’’ti.

第九十二品。为述说诸法归类简要之义，故作此说明。犹如「各村庄皆美丽」言辞，若言其美丽，则所有村庄皆统一而往同一方。经云「众生各有种类」如是，称众生虽有种类改变，却皆往归合处。遂谓「简略说明为众生共通之指归」。

Gatijātivasenāti (saṃ. ni. ṭī. 2.1.2) pañcagativasena, tatthāpi ekekāya gatiyā khattiyādibhummadevādihatthiādijātivasena ca. Nikiyyanti sattā ettha, etena vāti nikāyo, gottacaraṇādivibhāgo. Jarāya sabhāvo nāma vayohāni, tasmā jarāti vayohānisaṅkhātassa sabhāvassa niddeso, pākaṭajarāvasena niddeso khaṇḍiccādivasena gahaṇato. Jīraṇameva jīraṇatā, jīrantassa vā ākāro tā-saddena vutto. Tenāha ‘‘ayaṃ ākāraniddeso’’ti. Dantādīnaṃ vasena khaṇḍaṃ jātaṃ etassāti khaṇḍito, puggalo. Tassa bhāvo khaṇḍiccaṃ. Palitaṃ etassa atthīti palito, tassa bhāvo pāliccaṃ. Vali taco etassāti valittaco, tassa bhāvo valittacatā. Ime khaṇḍiccādayo jarā. Vikārānaṃ dassanavasenāti vipattidassanavasena. Vātassāti mahato vātakkhandhassa. Khaṇḍiccādivasena gatamaggo pākaṭo, tasmā khaṇḍiccādiggahaṇaṃ jarāya kiccaniddesoti vuttanti dasseti. Na ca khaṇḍiccādīneva jarāti kalalakālato pabhuti purimarūpānaṃ jarāpattakkhaṇe uppajjamānāni pacchimarūpāni paripakkarūpānurūpāni pariṇatapariṇatāni uppajjantīti anukkamena supariṇatarūpānaṃ paripākakāle uppajjamānāni khaṇḍiccādisabhāvāni uppajjanti, tāni udakādimaggesu tiṇarukkhasaṃbhaggatādayo viya paripākagatamaggasaṅkhātesu paripakkarūpesu uppannāni ‘‘jarāya gato maggo’’icceva vuttāni, na jarāti.

所谓迁徙与再生，依《相应部续》注释为五种迁移方式，但就个体而言，不同归途则分为王族、天神、大象等各类。此处「归类」者，意指派别、氏族或种姓等区别。衰老者风貌者，即岁数增长，故以岁数为衰老之名，故岁数增长所表现之形态。寿终之形相以明显的衰老表现说明，亦涵括断落等实际变迁。衰老即衰老相，衰老者形状以ta-saddena（相应名称）言之。故云「此为名称说明」。牙齿等局部之组织破碎，则谓之破损，此个体之所具形态为破损。枯败等为毁坏形态。上述诸破损表现即为诸衰老。所谓诸变相，是以坏灭之相显现。风为大风分布之体。破碎等形态遍布移动表明其务于衰老，故称为对衰老之归类说明。且非仅破损等现象即是衰老，而系由早晚所生起之初现形相演变至晚期成熟形态，依次产生诸破坏形态。犹如由水等生成于草木等凝聚产生之一系列成熟状态的形相，曰「随衰老而行之路径」。以此观之，晚期成熟形相诸表现即是不同破损形相的各类衰老，非衰老本身。

Pakatiyāti phalavipaccanapakatiyā, jarāya vā pāpuṇitabbaṃ phalamevapakati, tāya jarā dīpitā. Suppasannānīti suṭṭhu pasannāni. Tameva suppasannataṃ kiccato dassetuṃ ‘‘sukhumampī’’tiādi vuttaṃ. Tikkhavisadatā hi tesaṃ indriyānaṃ suppasannatā. Āluḷitānīti ākulāni. Avisadānīti abyattāni.

『成熟』者，谓果实成熟之时，或因老熟而达至。果实仅谓其成熟果，因老熟而被激发。『清淳』者，即纯正清净之意。由此清淳，举例言说“极其细微”等。诸根官的清淳即是其锐利明朗。『搅乱』者，谓纷乱不定。『不清净』者，即污浊不净。

Kāmaṃ rūpadhammesupi khaṇikajarā durupalakkhitā paṭicchannāva, sā pana yasmā santānavasena pavattiyā paribyattāva hotīti ‘‘pākaṭajarā’’icceva vuttā. Avīci nirantarā jarā avīcijarā sati santāne sattānaṃ anuppabandhato. Tato aññesūti mandadasakādīsu pubbadasakādiparicchedato aññesu yathāvuttesu. Antarantarāti tesu eva vuttappakāresu purimadasakādito pacchimadasakādīnaṃ antarantarā. Vaṇṇavisesādīnanti vaṇṇavisesasaṇṭhānavisesasamphassavisesādīnaṃ.

欲界色法中虽有极速老化，却难以显著察见，盖因循环保胎之故，故称为“明显老化”。无间不断之老，即无间老，存于世间因缘中，无法起连结。至于余处，如从嗔恚等起始之第一十叶，经次第递转至其他处，称之为“间时”者，乃相对于之前第十叶至最后第十叶的距离。诸色差异等，是由色差别、生起部位及接触等差异而生。

Vacanakavasenāti ka-kārena hi padaṃ vaḍḍhetvā vuttaṃ, tasmā cavanaṃ cutīti vuttaṃ hoti. Taṃ pana ekacatupañcavokārabhavesu cutiyā avisesato gahaṇanti āha ‘‘ekacatupañcakkhandhānaṃ sāmaññavacana’’nti. Cavanakavasenāti vā cavanakassa puggalassa vasenāti attho. Cavanameva cavanatāti āha ‘‘bhāvavacanenā’’ti. Lakkhaṇanidassananti vayasaṅkhātassa lakkhaṇassa nidassanaṃ. Cavantassa vā ākāro tā-saddena vutto ‘‘cavanatā’’ti. Bhijjanaṃ bhedoti vuttaṃ ‘‘cutikkhandhānaṃ bhaṅguppattiparidīpana’’nti. Yathā bhinnassa ghaṭassa kenaci pariyāyena ghanaghaṭabhāvena ṭhānaṃ natthi, evaṃ bhinnānaṃ khandhānanti cavanaṃ antarahitaṃ nāmāti āha ‘‘antaradhānanti…pe… paridīpana’’nti. Yo maccūti vuccati bhedo, yañca maraṇaṃ pāṇacāgo, tadubhayaṃ ekajjhaṃ katvā vuttaṃ ‘‘maccu maraṇa’’nti evaṃ vā ettha attho daṭṭhabbo. Kālassa antakassa kiriyāti yā loke vuccati, sā cuti, maraṇanti attho. Cavanakālo eva vā anatikkamanīyattā visesena kāloti vuttoti tassa kiriyā atthato cutikkhandhānaṃ bhedappattiyeva. ‘‘Cuti cavanatā’’tiādinā pubbe vohāramissakena niddiṭṭhaṃ.

词语“cuti”乃由增一字母 ka-kāra 形成，故称“切断”。然于“一个、四五”音节等中无特别切割，仅泛称为一般言说。“cavana”者，谓词语或句子之称。本义意为“词语”，又谓“词语的个体所属”。谓之“bhāvavacana”，指述性质者。以“岁数累积”为示例，谓之“岁数累积”现象。动词“bhijjanaṃ bheda”指破碎，即“切碎蕴”的说明。如同破碎陶罐再难聚合，诸蕴破碎无间消失，称为“间灭”之示。死者即断灭；死与断二合一，谓之“死断”。时间终结即断灭或死，亦即“切断的时间”，专指其作为“切除蕴破碎”的功能。前文借负面用语指出“切割性，切割性”等义。

Idāni nibbattitaparamatthanayeneva niddesoti dassetuṃ ‘‘paramatthena dīpetu’’nti vuttaṃ. ‘‘Cavanakavasenā’’tiādinā hi puggalavasena ca vohārādhiṭṭhānā saṃvaṇṇanā katā. Na kiñci kaḷevaraṃ nikkhipaki opapātikānaṃ cutikkhandhānaṃ antaradhānamevahoti, tato paraṃ utusamuṭṭhānarūpasantati na pavattati. ‘‘Jātisamudayā’’tiādīsu yaṃ vattabbaṃ, taṃ ‘‘taṇhāsamudayā’’tiādīsu vuttanayaneva sakkā viññātunti na vuttaṃ.

今此乃以最终本义为主示之，谓之“以本义说明”。词语“cavanakavasenā”等经由个人称述而注释描述。非泛指身物，而专指世间诸蕴的间灭，非生及复起等诸现象。关于“生起之因”等，唯有以“渴爱生起”之说方能理解，不可妄加他解。

Jarāmaraṇavāravaṇṇanā niṭṭhitā. · 老死门解释已毕。

Jātivāravaṇṇanā生门解释

§93

93.Jāyanaṭṭhenātiādi āyatanavasena yonivasena ca dvīhi dvīhi padehi sabbasatte pariyādiyitvā jātiṃ dassetuṃ vuttaṃ. Sammohavinodaniyaṃ (vibha. aṭṭha. 191) pana ‘‘jāyamānakavasena jāti, sañjāyanavasena sañjātī’’ti vuttattā tattha ekekeneva padena sabbasatte pariyādiyitvā jātiṃ dassetīti daṭṭhabbaṃ. Sampuṇṇā jāti sañjātīti katvā ‘‘sā paripuṇṇāyatanavasena yuttā’’ti vuttaṃ. Eteneva kevalaṃ jātisaddena vuttāya jātiyā aparipuṇṇāyatanatā daṭṭhabbā. Abhibyattā nibbatti abhinibbatti, pākaṭā nibbattīti attho. ‘‘Tesaṃ tesaṃ sattānaṃ…pe… abhinibbattī’’ti sattavasena pavattattā vohāradesanā.

第九十三，经由根处、根界、根处支配之二处，环绕一切众生而示其生。虽有他说，谓“生起时生、生起时起”，但宜依逐字环绕示出生理全体。谓生为圆满，起为生的完成。由此，唯以“生”一词表达者，其所涵义者乃生未圆满之未成根。谓之显现起；生起；明显起，乃众生不断相续、依缘而生具现。

Tatratatrāti ettha catuvokārabhave dvinnaṃ, ekavokārabhave dvinnaṃ, sesarūpadhātuyaṃ paṭisandhikkhaṇe uppajjamānānaṃ pañcannaṃ, kāmadhātuyaṃ vikalāvikalindriyavasena sattannaṃ navannaṃ dasannaṃ, puna dasannaṃ, ekādasannañca āyatanānaṃ vasena saṅgaho veditabbo. Yadipi cutikkhandhā anantarānaṃ paṭisandhikadhammānaṃ anantarādinā paccayā honti, ye pana samudayā ajanakā, te ettha upapattibhavoti adhippetā. Janako eva bhavoti adhippetoti dassento ‘‘jātiyā paccayabhūto kammabhavo veditabbo’’ti āha.

就此，依四节存在二，依一节存在二，依余有色界二处变异，一切众生依感官差异为七、九、十、再十及十一根界综合而成。虽然切碎五蕴具无间续缘，所谓的生非自因生起者，在此称为“起生”，说明是依生起因缘。谓种子与生，称之为因，即“以生为因，生缘业显现”。

Jātivāravaṇṇanā niṭṭhitā. · 生门解释已毕。

Bhavavāravaṇṇanā有门解释

§94

94. Bhāvanabhavanaṭṭhena bhavo duvidho. Tattha kammabhavo ‘‘bhavati etasmā upapattibhavo’’ti bhāvanaṭṭhena bhavo. Aṭṭhakathāyaṃ pana upapattibhavaṃ ‘‘bhavatīti bhavo’’ti vatvā tassa kāraṇattā kammaṃ phalūpacārena bhavoti ayamattho vutto, ubhayatthāpi upapattibhavahetubhāvanettha kammassa kammabhavapariyāyoti dassitaṃ hoti. Sabbathāpīti bhāvanabhavanakusalākusalaupapattisampattibhavahīnapaṇītādinā sabbappakārenapi. Kāmabhavoti vuttaṃ kāmataṇhāhetukato kāmataṇhāya ārammaṇabhāvato ca. Rūpabhavūpagakammaṃ rūpabhavo, tathā arūpabhavūpagakammaṃ arūpabhavo, taṃtaṃnibbattakkhandhā rūpārūpupattibhavā, rūpārūpabhavabhāvo pana tesaṃ ‘‘kāmabhavo’’ti ettha vuttanayeneva veditabbo.

【第九十四节】依修习境界，存在有二种。其中文业果报的存在称为业的存在，因果所从生起的存在依修习境界称为存在。于注疏中，缘起之存在称为「存在」，因果之故称为业现行的存在，此义即此。二者皆因缘起故，因业故，即业与业因、果的循环称业的存在。总体而言，非善非恶业果所致的存在，称为诸方诸处的存在。欲界存在即由欲爱渴望为因，以及对欲爱执著之本所生起。色界存在由色身业所生，即色界业之存在；无色界存在由无色业所生，即无色界业之存在。由此及彼，身心五蕴生起的色界无色界存在及其状态，统称为欲界存在，此理应如前所说理解。

Bhavavāravaṇṇanā niṭṭhitā. · 有门解释已毕。

Upādānavāravaṇṇanā取门解释

§95

95.Upādānanti catubbidhampi upādānaṃ. Yathā hi kāmassādavasena, bhavassādavasena vā taṃtaṃsugatibhavūpagaṃ kammaṃ karontassa kāmupādānaṃ, evaṃ ucchedādimicchābhinivesavasenāti cattāripi upādānāni yathārahaṃ tassa tassa kusalakammabhavassa upanissayavaseneva paccayā honti, akusalakammabhavassa asahajātassa anantarassa upanissayavasenapi ārammaṇavasenapi . Sahajātassa kāmupādānaṃ sahajāta-aññamañña-nissaya-sampayutta-atthi-avigata-hetu-vasena sattadhā, sesaupādānāni tattha hetupaccayabhāvaṃ pahāya maggapaccayaṃ pakkhipitvā sattadhāva paccayā honti. Anantarassa pana anantarasamanantaraanantarūpanissayanatthivigatāsevanavasena paccayā honti. Tassidampi sahajātādīti ādi-saddena saṅgahitanti daṭṭhabbaṃ. Vatthukāmaṃ upādiyati cittaṃ, puggalo vā etenāti attho. Tanti vatthukāmaṃ. Kāmetīti kāmo ca so upādiyatīti upādānañcāti yojanā. Vuttanayenāti abhidhamme vuttanayena.

【第九十五节】取著种类共有四。譬如因欲贪染，或因存在贪染，生起不同的业作者，对彼分别生起的欲界取著。终断等无明恶执著，亦属此四种取著类别。正如各自的善业果报均有依止，相应成为其所依止的原因，恶业果报亦然，无始之无明所生恶果报紧随其后，亦依止业作为缘,并作为其业所缘。无始之业取著彼此之间有或相依或不相依的七种关系，在这些取著中舍弃相依的原因而依止道果而成七种因缘。紧随而生的，更是无间断依止无间断之间无间断之缘起，因无依止，故为缘。此类情形亦应取无始依止等词概括。谓身心起于欲取，谓个人随之，此义也。是谓身心起于欲取。欲即指欲乐，欲界之欲是取也。以此用语，即阿毗达摩所用用语也。

Sassato attāti idaṃ purimadiṭṭhiṃ upādiyamānaṃ uttaradiṭṭhiṃ nidassetuṃ vuttaṃ. Yathā esā diṭṭhi daḷhīkaraṇavasena purimaṃ purimaṃ uttarā uttarā upādiyati, evaṃ ‘‘natthi dinna’’ntiādikāpīti. Attaggahaṇaṃ pana attavādupādānanti nayidaṃ diṭṭhupādānadassananti daṭṭhabbaṃ. Loko cāti attaggahaṇavinimuttagahaṇaṃ diṭṭhupādānabhūtaṃ idha purimadiṭṭhiuttaradiṭṭhivacanehi vuttanti veditabbaṃ. Sabbadiṭṭhigatassa ‘‘diṭṭhupādāna’’nti etaṃ adhivacanaṃ ‘‘sabbāpi diṭṭhi diṭṭhupādāna’’nti vacanato.

【第九十六节】所谓恒常我，即此先前见解所依持，为说明后见而言。譬如此见，藉强化而日益加深，由先至后、由下至上逐渐产生，乃至于「无我」之类言说。所谓我执之密集，谓执著我和我所有，是此显现执见之缘起。所谓世界，即我执密集之流出，称以我执为起点的先见与后见。所有见解中的「见执」是总称，谓所有见皆为见执。

Sīlabbataṃ upādiyantīti sīlabbataṃ ‘‘suddhimaggo’’ti upādiyanti. Etena micchābhinivesena. Sayaṃ vā taṃ micchābhinivesasahagataṃ. Sīlabbatasahacaraṇato sīlabbatañca taṃ daḷhaggāhabhāvato upādānañcāti sīlabbatupādānaṃ. Evaṃ suddhīti abhinivesatoti evaṃ gosīlagovatādicaraṇena saṃsārasuddhīti abhinivesabhāvato. Etena taṃ sahacaraṇato abhinivesassa taṃsaddārahataṃ dasseti.

【第九十七节】谓遵守戒律者心生执著，谓戒律之遵守是清净之道也。此由误执害我，故生执藏心。此心依止戒律，故成执著之戒律取著。由此戒取著及其相应行为，称为生死流转之清净。由此依止相应而得除惑心名为执著，故标显此义。

Vadantīti ‘‘atthi me attā’’tiādinā voharanti. Etena diṭṭhigatena. Attavādamattamevāti attāti vācāmattameva. Etena vācāvatthumattametaṃ, yadidaṃ bāhirakaparikappito attāti dasseti.

【第九十八节】谓谓言“我有我身”等，以此执见。此谓为所谓见执，执著言语内容。谓言语之内容即指外在所表达之我相。

Taṇhākāmupādānassāti ettha ‘‘tattha katamaṃ kāmupādānaṃ? Yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ. Idaṃ vuccati kāmupādāna’’nti vacanato taṇhādaḷhattaṃ kāmupādānaṃ. Taṇhādaḷhattanti ca purimataṇhāupanissayapaccayato daḷhabhūtā uttarataṇhā eva. Keci panāhu –

【第九十九节】关于欲爱取著，说“何为欲爱取著？欲爱即对于欲界所生之欲念、渴望、情爱、喜乐、欲求执著、迷恋、挥霍、狂热等，称为欲爱取著”。谓欲爱之重，即由先欲之依止加深而生起后欲，谓先后继起。有者乃说——

‘‘Appattavisayapatthanā taṇhā andhakāre corassahatthappasāraṇaṃ viya, sampattavisayaggahaṇaṃ upādānaṃ tasseva bhaṇḍaggahaṇaṃ viyā’’ti. Appicchasantuṭṭhipaṭipakkhā ete dhammā pariyesanārakkhadukkhamūlāni, tasmā vuttalakkhaṇā taṇhā vuttalakkhaṇasseva upādānassa anānantarassa upanissayavasena paccayo, ārammaṇādivasenapi paccayo hotiyeva, anantarādīnaṃ pana anantarādivasena paccayo. Sabbassapi hi lobhassa taṇhāpariyāyopi kāmupādānapariyāyopi labbhatevāti. Avasesānanti diṭṭhupādānādīnaṃ. Sahajātādivasenāti sahajātānaṃ sahajātādivasena, asahajātānaṃ anantaraupanissayādivasenāti sabbaṃ heṭṭhā vuttanayeneva veditabbaṃ.

『渴爱于不应取境起，是如暗中盗贼手掌展开一样；对应取境执著，亦如对财物执著一般。』此中，应为所求而满足的反面，此等法因探索皈依，皆为苦因，故称渴爱为渴爱之特征，同理作为取执的连续因缘而成依止。其因有从所缘起等缘起，也有无间缘起，然无间缘次亦从无间起。因所有贪欲种类之渴爱及欲取执皆可得故说。末了所指为见取执等。不变自身是自性，不变者或由先天或后天，无先天地者从下文显现可知。

Upādānavāravaṇṇanā niṭṭhitā. · 取分注释完毕。

Taṇhāvāravaṇṇanā渴爱分注释

§96

96. ‘‘Cakkhusamphasso’’tiādi phassassa mātito nāmaṃ viya puttassa vatthuto tassa nissayabhāvena uppattihetuttā, ārammaṇaṃ pana kevalaṃ uppattihetūti vuttaṃ ‘‘seṭṭhi…pe… nāma’’nti. Kāmarāgabhāvenāti vatthukāmassa rajjanavasena. Rūpaṃ assādentīti rupārammaṇaṃ taṇhābhinandanāvasena abhiramamānā eva assādentī. Niccantiādinā diṭṭhābhinandanāmukhena rūpaṃ abhiramantī. Pecca na bhavissatīti bhijjitvā na hoti puna anuppajjanato. Tathā saddakaṇhādayopīti yathā rūpataṇhā kāmarāgabhāvena sassatarāgavasena ucchedarāgavasenāti ca pavattiyā tisso taṇhā, tathā saddataṇhā gandharasaphoṭṭhabbadhammataṇhāpi. Taṇhāvicaritānīti taṇhāsamudācārā, samudācāravasena pavattataṇhāti attho.

第九十六节『眼根触』等触，即触之根本，与子子之附属物之缘起因缘相同，然所缘乃是纯粹缘起。云『设提……名』指此意。因形欲因缘而感，此中因欲得色，渴爱因单纯欣乐而称形感受。以常见等念欣乐的形式喜爱色。后世不复生者，因灭已不复生。色断者，亦如欲断音等，断则归灭。三种渴爱为：形渴爱以色欲情而生，声渴爱以声欲情及灭欲情而生，如是由感官渴爱诸种渴爱相生。渴爱起临之活动即渴爱的行为，即渴爱兴起之现象。

Ajjhattikassupādāyāti (vibha. aṭṭha. 973; saṃ. ni. ṭī. 2.2.2) ajjhattikaṃ khandhapañcakaṃ upādāya. Upayogatthe hi idaṃ sāmivacanaṃ. Asmīti hotīti yadetaṃ ajjhattaṃ khandhapañcakaṃ upādāya taṇhāmānadiṭṭhivasena samūhagāhato asmīti evaṃ hoti, tasmiṃ satīti attho. Itthasmīti hotīti khattiyādīsu ‘‘idaṃpakāro aha’’nti evaṃ taṇhāmānadiṭṭhivasena hotīti idamettha anupanidhāya gahaṇaṃ. Evamādināti ādi-saddena ‘‘evaṃsmīti, aññathāsmīti, bhavissanti, itthaṃ bhavissanti, evaṃ bhavissanti, aññathā bhavissanti, asasmīti, satasmīti, siyanti, itthaṃ siyanti, evaṃ siyanti, aññathā siyanti, apāhaṃ siyanti, apāhaṃ itthaṃ siyanti, apāhaṃ evaṃ siyanti, apāhaṃ aññathā siya’’nti (vibha. 973) imesaṃ taṇhāvicaritānaṃ gahaṇaṃ. Tattha evaṃsmīti idaṃ samato upanidhāya gahaṇaṃ, yathā ayaṃ khattiyo, yathā ayaṃ brāhmaṇo, evaṃ ahampīti attho. Aññathāsmīti idaṃ asamaṇo upanidhāya gahaṇaṃ, yathā ayaṃ khattiyo, yathā ayaṃ brāhmaṇo, tato aññathā ahaṃ hīno vā adhiko vāti attho. Iti imāni pubbe vuttāni dveti etāni paccuppannavasena cattāri taṇhāvicaritāni. Bhavissantiādīni pana cattāri anāgatavasena vuttāni. Tesaṃ purimacatukke vuttanayeneva attho veditabbo. Asasmīti asatīti asaṃ. Niccassetaṃ adhivacanaṃ, tasmā sassato asmīti attho. Satasmīti sīdatīti sataṃ. Aniccassetaṃ adhivacanaṃ, tasmā asassato asmīti attho. Iti imāni dve sassatucchedavasena vuttāni. Ito parāni siyantiādīni cattāri saṃsayaparivitakkavasena vuttāni, tāni purimacatukke vuttanayena atthato veditabbāni. Apāhaṃ siyantiādīni cattāri ‘‘api nāmāhaṃ bhaveyya’’nti evaṃ patthanākappanavasena vuttāni, tāni purimacatukke vuttanayeneva veditabbāni.

内取执者，（参考拾遗第九七三页；释论及相应义疏之第二卷第二节第二小节）指内在五蕴之执著。此为通称。意谓为执著内在五蕴而因执持渴爱等见法之集尚故称执著。故言：『我是』意即执著五蕴之渴爱与见法而执持，此即连结称。『如此是』为诸种集合语，如属于士族等自称，此谓执着以渴爱见成之取执故为执持。『乃至如此』为起首语，如是如此，于诸如士族婆罗门等执持取执，后称我劣或优之义。以上乃前述旧说，但现时此三加一渴爱行将现。未来之事亦有四种业行法已说。应依旧义明其含义。所谓『非是』谓不实此意。所谓常者，即常存义，故曰有常。所谓无常者，即非常所依义，故曰无常。此两者又各依常灭说定。或复有『现有等』四者，属怀疑之念，亦依旧义分明。所谓愿不现有者等四种，分明为语辩而说，亦应视同前四义。

Ettha ca sassatucchedavasena vuttā dve diṭṭhisīsā nāma, asmi, bhavissaṃ, siyaṃ, apāhaṃ siyanti ete pana cattāro suddhasīsā eva, ‘‘itthasmī’’tiādayo tayo tayoti dvādasa sīsamūlakā nāma. Evametāni dve diṭṭhisīsā, cattāro suddhasīsā, dvādasa sīsamūlakāti ajjhattikassupādāya aṭṭhārassa taṇhāvicaritāni veditabbāni.

此处所定常灭四种见思名为二种见思根，谓『我存在』『我将来必然存在』『我现在存有』『我愿存在』。此四者为纯净根见，『如此我在』等三为十二根本见思。此两种根见思，四种纯净见思，因执内取执而生，即十八种渴爱行现应了解。

Bāhirassupādāyāti bāhiraṃ khandhapañcakaṃ upādāya. Idampi hi upayogatthe sāmivacanaṃ. Imināti iminā rupena vā…pe… viññāṇena vāti evaṃ rūpādīsu ekameva ‘‘aha’’nti, itaraṃ kiñcanapalibodhabhāvena gahetvā taṇhādivasena ‘‘asmī’’ti abhinivisati, ‘‘iminā’’ti ayamettha viseso. Asmīti iminā khaggena vā chattena vā abhisekena vā ‘‘khattiyohamasmī’’ti abhinivisati. Bāhirarūpādinissitānīti bāhirāni parasantatipariyāpannāni rūpavedanādīni nissitāni. Aṭṭhārasāti iminā ‘‘asmī’’tiādinayappavattāni aṭṭhārasa, tāni pubbe vuttanayeneva veditabbāni. ‘‘Iminā’’ti hi ayamevettha viseso, tasmā ‘‘dve diṭṭhisīsā’’tiādinā vuttanayeneva niddhāretvā veditabbā. Ubhayaṃ pana ekajjhaṃ katvā āha ‘‘chattiṃsā’’ti.

外取执者，谓执外在五蕴。此亦为通称。谓以此或彼色等诸形相及识为『我』，借以寄着渴爱。『我是』则以鸟羽伞盖等妆饰自饰，谓此为士族之我，执着外色。外缘入所依，即谓外在众多色受等之境。十八种依含『我是』等起。前文诸义说明此亦应理解。两者合一时，称三十六。

Niddesatthenāti ‘‘chayime āvuso taṇhākāyā’’tiādiniddesapāḷiyā atthavacanena. Niddesavitthārāti tassa ca niddesassa aṭṭhasatataṇhāvicaritavasena vitthārena. Vitthārassa ca puna saṅgahatoti dvīhi ākārehi vitthāritassa aṭṭhārasataṇhāvicaritapabhedassa chaḷeva tissoyevāti ca puna saṅgahaṇato ca.

举例之义，为其受根本渴爱之身心渴爱体称述。说明范围广大，涵盖八百余渴爱行为，后合计三百六十种渴爱行之分别综述。

Vipākavedanā adhippetā visesato attānaṃ assādetabbato. Tameva hissā assādetabbataṃ pakāsetuṃ ‘‘katha’’ntiādi vuttaṃ. Assādanenāti abhiratiyā. Mamāyantāti dhanāyantā. Cittakārādīnanti ādi-saddena iṭṭhavaṇṇārammaṇadāyakānaṃ saṅgaho. Sippasandassanakādīnanti ādi-saddena vejjādīnaṃ saṅgaho. Vejjā hi rasāyatanojāvasena tadupatthambhitavasena ca dhammārammaṇassa dāyakā. Svāyaṃ ādi-saddo ‘‘vīṇāvādakādī’’tiādinā paccekañca yojetabbo, puttaṃ mamāyantāti puttaṃ sampiyāyantā. Putto viya cettha vedanā daṭṭhabbā, sappāyasappikhīrādīni viya vedanāya paccayabhūtāni iṭṭharūpādiārammaṇāni, dhāti viya rūpādichaḷārammaṇadāyakā cittakārādayo daṭṭhabbā.

果报感受是因感应而生，特别针对自身应当受感的对象而起。为了明示这种应当受感的对象，故言“如何”等句。所谓受感，即为欢喜。所谓归我者，即是财富。所谓心所造作等，是指能令欣好色、形相等熏染者的集合。所谓手艺、接触等，是指医生等医治者的集合。医生因其具有妙药的快速效果而能支撑起法的形相。自体词依照“琴师”等诸词分别组合，应理解为“儿子即财富”，表达亲子相爱之意。此处须如同儿子一般显示感受，所见者乃心所造作等，犹如酥糖、牛乳等因感受而生的愉悦色相，正如五蕴中的色等呈现法的形相，心所造作诸法亦当见如是。

Taṇhāvāravaṇṇanā niṭṭhitā. · 渴爱分注释完毕。

Vedanāvāravaṇṇanā受分注释

§97

97. Cakkhusamphassajā eva vedanā atītādibhedabhinnā rāsivasena ekajjhaṃ gahetvā eko vedanākāyo yathā vedanākkhandho, evaṃ sotasamphassajādikāti pāḷiyaṃ ‘‘chayime āvuso vedanākāyā’’ti vuttanti āha ‘‘vedanākāyāti vedanāsamūhā’’ti. Cakkhusamphassato jātā cakkhusamphassajā vedanā. Sā pana upādinnāpi anupādinnāpi, tadubhayassapi saṅgaṇhantena atthavaṇṇanāya katattā āha ‘‘ayaṃ tāvettha sabbasaṅgāhikakathā’’ti. Idāni ‘‘vipākavidhi aya’’nti upādinnayeva gaṇhanto ‘‘vipākavasenā’’tiādimāha. Manodvāre manoviññāṇadhātusampayuttāti tadārammaṇamanoviññāṇadhātusampayuttā.

眼触基缘而生的感受，因其属于过去等不同类型而各异，合并为一整体如同感受蕴一般。耳触等亦同，巴利文云：“诸位朋友，此为感受之身”，意为感受的集合。由眼触产生的感受即为眼触感受。该感受虽有执着也有非执着，此二者皆当考虑其用途与意义，于是说“这即是诸执着说之所在”。现在所言“因果规制”，专指执着而被把持者，以“因果之力”等词语说法。意指心门处聚合于心识根性的色及心识根性。

Avasesānanti sampaṭicchanādivedanānaṃ. Upanissayādīti ādi-saddena anantarādīnaṃ saṅgaho daṭṭhabbo. Anantarānañhi anantarādivasena, itaresaṃ upanissayavasena phasso paccayo hoti, manodvāre pana tadārammaṇavedanānaṃ manosamphasso upanissayavasena paccayo. Advārikānanti dvārarahitānaṃ. Na hi paṭisandhiādivedanānaṃ kiñci dvāraṃ atthi. Sahajātamanosamphassasamudayāti etenassa tāsaṃ sahajātakoṭiyā paccayabhāvamāha.

“末端”等者，是指乘依顺缘而生之感受等。所谓依顺缘者，即借助先前等条件的集合。当初因无间断等先续而生时，某些缘起成为他方的依顺缘，触感为条件。但于心门则是该乘依顺缘的感受，缘于心识接触成为其条件。“无门者”，谓无任何门户之感受。起于后续等感受不可有门户。先天同心识接触之集起，谓此条件。

Vedanāvāravaṇṇanā niṭṭhitā. · 受分注释完毕。

Phassavāravaṇṇanā触分注释

§98

98. Cakkhuṃ nissāya uppanno samphasso cakkhusamphasso. Pañcavatthukāti cakkhādipañcavatthukā cakkhādipañcavatthusannissayā. ‘‘Upādinnakakathā esā’’ti bāvīsatiggahaṇaṃ, pavattikathābhāvato lokiyaggahaṇaṃ. Vipākamanasampayuttaphassāti vipākamanoviññāṇasampayuttā phassā. Paccayuppannena viya paccayenapi upādinnakeneva bhavitabbanti ‘‘channaṃ cakkhādīnaṃ āyatanāna’’nti vuttaṃ.

依赖眼而生的触为眼触触。五触基等，是指眼及诸五触基缘，从眼等五触基缘产生。说“此为执着之说”，为二十一者总括，因为无转变而为世俗总称。所谓依因心相连通的感受，是指依附心识而生的感受。因有条件生起，执着者亦必然由因缘而生，《论》言“所被遮蔽者即是眼等触界”。

Phassavāravaṇṇanā niṭṭhitā. · 触轮释毕。

Saḷāyatanavāravaṇṇanā六处段的解释

§99

99. Nidassanamattañcetaṃ, tasmā yathā ettha arūpalokāpekkhāya chaṭṭhāyatanañca saḷāyatanañca saḷāyatananti ekaseso icchitabbo, evaṃ yesaṃ paccayuppanno upādinno, paccayo pana anupādinnotipi icchitabbo. Tesaṃ matena bāhirāyatanavasenapi ekaseso veditabbo ‘‘chaṭṭhāyatanañca saḷāyatanañca saḷāyatanañca saḷāyatana’’nti. Visuddhimaggopi imassa āgamassa atthasaṃvaṇṇanāti āha ‘‘visuddhimagge…pe… vuttanayamevā’’ti. Esa nayo aññatthāpi visuddhimaggaggahaṇe.

仅为示现而说，故于无色世界借助第六界及六处界，六处界等须各别思维；同理诸缘生成执着者中，有条件生起且执着，有条件生起而非执着者亦应分别思量。依此说外境界等亦须分门别类思维，“第六界及六处界”等。关于净道论的意义注释云：“净道论等，专门对该经典意义解释”，此义亦可理解为解释净道论的一种方式。

Saḷāyatanavāravaṇṇanā niṭṭhitā. · 六处轮释毕。

Nāmarūpavāravaṇṇanā名色轮释

§100

100.Namanalakkhaṇanti ārammaṇābhimukhaṃ namanasabhāvaṃ tena vinā apavattanato. Ruppanaṃ sītādivirodhipaccayasannipāte visadisuppatti. Ime pana tayotiādinā sabbacittuppādasādhāraṇavaseneva taṃsaṅkhārakkhandhaggahaṇaṃ, tasmā ye yattha asādhāraṇā, tepi atthato gahitāyevāti dasseti.

礼敬相貌者，谓向着所执着之境生恭敬之性，若无此心，则该行为不成立。形相乃因寒凉等相反缘起而清净显现。此外，由三者即心所基础普遍诸行蕴集合所生，是蕴集之表示。因此说即便在非共相处，实质上亦被涵盖于此。

Upādiyitvāti paccaye katvā. Paccayakaraṇameva hi paccayuppannassa paccayabhūtadhammānaṃ upādiyanaṃ. Samūhasambandhe sāmivacanaṃ etanti ‘‘samūhatthe etaṃ sāmivacana’’nti vuttaṃ tena vinā sambandhassa abhāvato. Tenāti tasmā. Taṃ sabbampīti taṃ bhūtupādāyapabhedaṃ sabbampi sattavīsatividhaṃ. Yassa nāmassāti catuvokārabhave nāmassa. Viññāṇampi tappariyāpannameva veditabbaṃ. Rūpassāti ekavokārabhave rūpassa. Viññāṇaṃ pana pañcavokārabhave saṅkhāraviññāṇameva. Yassa pañcavokārabhave nāmarūpassa. Tassa vasenāti sahajātassa sahajātādivasena, anantarassa anantarādivasena, itarassa upanissayādivasena tassa nāmassa yathārahaṃ tassa tassa viññāṇassa paccayabhāvo veditabbo.

“取相”者，谓凭依于条件而生。条件所导致的条件现象即为所取。就群集相续而言，“群集相”一词被称为“群集相”，由于无相续则无此称谓。故此，称为“故”。“一切”者，此处指能造成即现界之差别的一切，合计世间诸有共二十七种。谓名称者，于四合中生起名称。识亦当观照细察。谓色者，于一合中生色。识则生于五合，包括行识。名称则属五合中之名色。其缘者谓同体、同本等缘；无间、无间等缘；他缘、依他等缘。依其理，须分别观察是名称与彼识之因缘关系。

Nāmarūpavāravaṇṇanā niṭṭhitā. · 名色轮释毕。

Viññāṇavāravaṇṇanā识轮释

§101

101.Tebhūmakavipākaggahaṇe kāraṇaṃ heṭṭhā vuttameva. Saṅkhāro yassa viññāṇassāti ettha aṭṭhavidhopi kāmāvacarapuññābhisaṅkhāro soḷasavidhassa kāmāvacaravipākaviññāṇassa, pañcavidhopi rūpāvacarapuññābhisaṅkhāro pañcavidhassa rūpāvacaravipākaviññāṇassa, dvādasavidhopi apuññābhisaṅkhāro sattavidhassa akusalavipākaviññāṇassa, catubbidhopi āneñjābhisaṅkāro catubbidhassa arūpāvacaravipākaviññāṇassa yathārahaṃ paṭisandhipavattīsu kammapaccayena ceva upanissayapaccayena ca paccayo hoti. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 2.620) vuttanayena veditabbo.

101. 关于三界果报之受者因缘，前已详述。此指有八种行，即欲界善法行六种，可乐境界善果识；色界善法行五种，其色界善果识五种；无记善法行十二种，其不善果识七种；无色界烦恼行四种，属无色界果识四种。此等均修习緣起于生起时之业因及依止因。此乃略解，详见《净道论》(Visuddhimagga 2.620)所述义理。

Viññāṇavāravaṇṇanā niṭṭhitā. · 识门解释完毕。

Saṅkhāravāravaṇṇanā行门解释

§102

102.Abhisaṅkharaṇalakkhaṇoti abhisañcetayitasabhāvo, āyūhanalakkhaṇoti attho. Copanavasenāti kāyaviññattisaṅkhātacopanavasena. Tena pañcadvārikacetanā paṭikkhipati. Vacanabhedavasenāti vācānicchāraṇavasena. Vacīviññattisamuṭṭhāpanavasenāti attho. Yathāvuttā vīsati, nava mahaggatakusalacetanā cāti ekūnatiṃsa manosañcetanā. ‘‘Kusalānaṃ upanissayavasenā’’ti vuttaṃ, ekaccānaṃ ārammaṇavasenapīti vattabbaṃ. Sahajātādivasenāti sahajāta-aññamañña-nissaya-sampayutta-atthi-avigatahetuvasena, anantarānaṃ anantarasamanantaraanantarūpanissayanatthivigatāsevanasena paccayo. Api-saddena upanissayaṃ saṅgaṇhāti.

102.“所习习行”者，即具所意欲之本质，名其意。谓随作用说，因肉身识所凝聚称为肉身意液。其能断五门意志。谓语义差别者，指心语言之运作。谓语意识生起者，指意义。所谓二十二，乃二十一加九种大聚善意。所谓“善之依止缘”者，应视为部分缘起。谓同体他缘者，指同体缘及相互依赖之缘而非有因缘。无间无间者，意无间续中微妙无间隔因。依他者，谓依止他缘。以言语表述，即汇集依止。

Saṅkhāravāravaṇṇanā niṭṭhitā. · 行门解释完毕。

Avijjāvāravaṇṇanā无明门解释

§103

103.‘‘Dukkhasacceaññāṇa’’nti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘tatthā’’tiādi āraddhaṃ. Tanti aññāṇaṃ. Satipi pahātabbatte pariññeyyattavasena antogadhaṃ. Dukkhasaccañcassāti vatthusaṅkhātaṃ sampayuttakhandhasaṅkhātañca dukkhasaccaṃ assa aññāṇassa. Taṃ hissa nissayapaccayo hoti. Tassāti dukkhasaccassa. Yāthāvalakkhaṇapaṭivedhanivāraṇenāti saṅkhataaviparītasabhāvapaṭivijjhanassa nivāraṇena. Etenassa pariññābhisamayasaṅkhātassa ariyamaggapaṭivedhassa vibandhakabhāvamāha. Ñāṇappavattiyāti ‘‘idaṃ dukkhaṃ, ettakaṃ dukkha’’nti anubujjhanākārāya pubbabhāgañāṇappavattiyā. Etthāti dukkhasacce. Appadānenāti avissajjanena. Etenassā anubodhañāṇassapi vibandhakatamāha.

103.“苦谛智”简述即将展开解释，由“如此”等起首言。此指所知之智。欲断除苦，必须彻悟。谓苦谛所知者，乃与色法合缘，属苦谛所知之智。此智慧为苦谛之因缘。所谓苦谛，乃以断除世间诸法不实之障碍。此含有实现圣道正因果律之阻碍之意。称为智慧发起者，指由腹中知苦所知识之初发意识。此处谓苦谛。所谓断除障碍者，指障碍色法不实之真实性之妨碍。此智慧涵盖对苦理的深刻领悟。所谓苦谛，指次第断除之意。由于不连贯则障碍悟知之智。

Tīhi kāraṇehi veditabbaṃ antogadhābhāvato. Idha sampayuttakhandhavaseneva vatthuto samudaye aññāṇaṃ daṭṭhabbaṃ. Ekenevāti itaraṃ kāraṇattayaṃ paṭikkhipati. Yadipi aññāṇaṃ nirodhamagge ārammaṇaṃ na karoti, kuto tadantogadhatabbatthutā, te pana jānitukāmassa tappaṭicchādanavasena anirodhamaggesu nirodhamaggaggāhahetutāvasena ca pavattamānaṃ ‘‘nirodhe paṭipadāyañca aññāṇa’’nti vuccati. Tenāha ‘‘paṭicchādanato’’tiādi. Tassattho vuttoyeva. Gambhīrattāti sabhāveneva gambhīrattā. Agādhaapatiṭṭhābhāvena taṃvisayassa ñāṇassa uppādetuṃ asakkuṇeyyattā duddasaṃ. Purimaṃpana saccadvayaṃ. Vañcanīyaṭṭhenāti vañcakabhāvena ayāthāvabhāvena upaṭṭhānato duddasattā gambhīraṃ, na sabhāvato, tasmā taṃvisayaṃ aññāṇaṃ uppajjati. Tatthāti tasmiṃ purimasaccadvaye aniccādisabhāvalakkhaṇassa duddasattā eva niccādivipallāsavasena pavattati aññāṇanti ānetvā sambandhitabbaṃ.

由三因观察可知无障碍之理。此处指苦所缘而现之四合中断除之智。而其他因则予以舍弃。虽然断除智慧不作道之缘起，何以称为观察？此乃为妨碍智慧遮覆所起及断除道之缘由，因由觅求知；称“因由遮覆”等语。这里指内涵深远，具深度之意味。因涵义广泛难达，故难以生起相关智慧。前面双谛，因其以欺骗妄为之性质，难以真实领受，故在此处以认识理相反之境界妨碍而称为无知。本处谓前苦谛中无常诸法因妨碍，而由常法妨碍引发无明之生，须予以分别说明。

Idāni niddesavibhāgenapi avijjāya saccesu pavattivibhāgaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha dukkheti ettakena bhummaniddesena. Saṅgahatoti pariññeyyatāya dukkhena saṅgahetabbato. Tena niddhāraṇatthaṃ dasseti. Dukkhasmiñhi avijjā niddhārīyati, na aññasmiṃ. Vatthutoti ādhāratthaṃ. Dukkhasannissayā hi avijjā. Ārammaṇatoti visayatthaṃ taṃ ārabbha pavattanato. Kiccatoti byāpanatthaṃ chādanavasena taṃ byāpetvā pavattanato. Iminā nayena sesesupi attho veditabbo. Avisesatoti visesābhāvato, vuttanayena dukkhādīsu pavattiākāravisesaṃ aggahetvāti attho. Sabhāvatoti sarasalakkhaṇato. Catunnampi saccānaṃ ajānanasabhāvā hi avijjā. Kāmarāgabhavarāgā kāmāsavabhavāsavāti āha ‘‘sahajātādivasenā’’ti. Nanu avijjā eva avijjāsavo, so kathaṃ avijjāya paccayoti āha ‘‘pubbuppannā’’tiādi.

至此于判例分类亦显示于无明中之苦出现分际，谓“亦如”等言。此中苦即以广义说出根基。所谓结合者，即为苦之相应结合之义。以示说明苦之因。于苦缘中，无明为决定性原因，不在他处。所谓本质者，即为根本。苦缘之依止无明为条件。所谓缘起处，谓由所缘而生显现。所谓覆盖者，谓包含蔽障之义。以此说明余义亦当了解。所谓无差别者，谓无异特性。以说明苦诸现象发生之差别不可误解。所谓本质，谓自显之本质。四谛中无明乃不知实相。欲爱贪者根本，为所知为“同体”等言。此处反问无明即浊苦，何以缘于无明，谓“先存”等言。

Avijjāvāravaṇṇanā niṭṭhitā. · 无明门解释完毕。

Āsavavāravaṇṇanā漏门解释

§104

104.Āsavavāre āsava-saddattho āsavavicāro ca heṭṭhā vuttoyeva. Kasmā panāyaṃ vāro vutto, nanu avijjādikāva paṭiccasamuppādadesanāti codanaṃ sandhāya ‘‘ayaṃ vāro’’tiādi āraddhaṃ. Paṭiccasamuppādapadesūti paṭiccasamuppādakoṭṭhāsesu. Dvādasakoṭṭhāsā hi satthu paṭiccasamuppādadesanā. Tassāpi paccayadassanavasenāti nāyaṃ kāpilānaṃ mūlapakati viya appaccayā, atha kho sappaccayāti avijjāyapi paccayadassanavasena. Āsavasamudayenāti atītabhave āsavānaṃ samudayena etarahi avijjāya samudayo, etarahi avijjāya samudayena anāgate āsavasamudayoti evaṃ āsavāvijjānaṃ paccayapaccayuppannakabhāvena aparāparaṃ pavattamānaṃ ādikoṭiabhāveneva tannimittassa saṃsārassa ādikoṭiabhāvato anamataggatāsiddhi veditabbā.

104. 关于“结使断除”，此处“结”一词、及对结的思惟，皆如前所述。何以此称为结？实则从无明等缘起的缘起说意，故由对其引导之义旨而起始称“此为结”。缘起所说者，即缘起的分解部分。十二支缘起说即是世尊讲述缘起法的十二支缘起。由缘起显见的依缘力，非如迦毗罗卫国树根之根，非小缘，而为真正之依缘。结之产生，（乃指）过去所结的结，如今乃因无明而生起，反之又由无明生起，将来果生结。如此，结与无明相互依存，如同轮回之先后循环因缘，显示轮回的无始无终与不可思议之本质，当予以识知。

Dvattiṃsaṭhānānīti dvattiṃsa saccappaṭivedhakāraṇāni, dvattiṃsa vā catusaccakammaṭṭhānāni. Imamhā sammādiṭṭhisuttāti yāya ariyasāvako sammādiṭṭhi nāma hoti, sā ariyā sammādiṭṭhi ettha vuttāti sammādiṭṭhisuttaṃ, ito sammādiṭṭhisuttato.

所谓三十二处，即三十二种对四圣谛相应之缘起因素，或三十二种与四圣谛相应的修行处。在此《正见经》中论述一位圣弟子所具正见，即圣者之正见起于此处，故此处称为《正见经》，自此而出。

Catusaccapariyāyehīti catusaccādhigamakāraṇehi. Arahattapariyāyehīti ‘‘so sabbaso rāgānusayaṃ pahāyā’’tiādinā arahattādhigamakāraṇehi. Tenāha ‘‘catusaṭṭhiyā kāraṇehī’’ti.

所谓四谛周遍，指成就四圣谛的条件。所谓证阿拉汉，意谓『彼彻底断尽贪欲之潜伏』等语句，指达到阿拉汉果位所依条件。故说『由四十八种条件』而成就。

Āsavavāravaṇṇanā niṭṭhitā. · 漏品解释已毕。

Sammādiṭṭhisuttavaṇṇanāya līnatthappakāsanā samattā. · 正见经注释中隐义阐明已完。

10. Satipaṭṭhānasuttavaṇṇanā10. 念处经注释

§105

105.Jānapadinoti (dī. ni. ṭī. 2.95) janapadavanto, janapadassa vā issarā rājakumārā. Gottavasena kurū nāma. Tesaṃ nivāso yadi eko janapado, kathaṃ bahuvacananti āha ‘‘ruḷhīsaddenā’’ti. Akkharacintakā hi īdisesu ṭhānesu yutte viya saliṅgavacanāni (pāṇini 1.251) icchanti, ayamettha ruḷhī yathā aññatthāpi ‘‘aṅgesu viharati, mallesu viharatī’’ti ca. Tabbisesane pana janapada-sadde jāti-sadde ekavacanameva. Aṭṭhakathācariyā panāti pana-saddo visesatthajotano. Tena puthuatthavisayatāya evaṃ taṃ bahuvacananti ‘‘bahuke panā’’tiādinā vakkhamānaṃ visesaṃ dīpeti. Sutvāti mandhātumahārājassa ānubhāvadassanānusārena paramparāgataṃ kathaṃ sutvā. Anusaṃyāyantenāti anuvicarantena. Etesaṃ ṭhānanti candimasūriyamukhena cātumahārājikabhavanamāha. Tenāha ‘‘tattha agamāsī’’tiādi. Soti mandhātumahārājā. Tanti cātumahārājikarajjaṃ. Gahetvāti sampaṭicchitvā. Puna pucchi pariṇāyakaratanaṃ. Dovārikabhūmiyaṃ tiṭṭhanti sudhammāya devasabhāya devapurassa ca catūsu dvāresu ārakkhāya adhikatattā. Dibbarukkhasahassapaṭimaṇḍitanti idaṃ ‘‘cittalatāvana’’ntiādīsupi yojetabbaṃ.

105. 关于“众邦村落”，指各村落、邦国中的国王或王子。举例所谓库鲁族。若一邦国称为单数，何以用复数形式表达？乃因语音构造与辞格规则，如巴尼尼语法中所述，语法上此处如同其他处出现属格复数。特殊语义方面，“众邦村落”与“族群名”一词单数形式对应。注释师谓此复数，为表达新义，使意义鲜明。如说“众多者”等，表此复数涵义。又称“听闻”即依据摩诃特摩国王的实见传承。因循研究者之意，谓彼处所指，乃以月、日、太阳为时标，四大王国所在地。故说“彼处曾来临”等文。又称“莫大国王”，指四大王国地方臣役的统治权。又谓“持取”，即经审批通过。经文又问“君王守护”，位于多门之地，五帝众天及神城于四门设守，树木众多，称为“沉静森林”等，皆为应知之义。

Pathaviyaṃ patiṭṭhāsīti bhassitvā pathaviyā āsanne ṭhāne aṭṭhāsi, ṭhatvā ca nacirasseva antaradhāyi tenattabhāvena rañño cakkavattissariyassa abhāvato. ‘‘Cirataraṃ kālaṃ ṭhatvā’’ti apare. Devabhāvo pāturahosi devaloke pavattivipākadāyino aparāpariyāyavedanīyassa kammassa katokāsattā. Avayave siddho viseso samudāyassa visesako hotīti ekampi raṭṭhaṃ bahuvacanena voharīyati.

谓“立足于地”，指立于地边或地面之处，服从地面之法，立后未久即消失，即经灭而无影，类似国王无后继者之状态。又谓“久住”，则指久远之时。天界之体，指堕入天界者，承受因果报应，遭遇连绵不断之痛苦恶业。各俱成就特征的有形实体，谓为于一国中以复数指示。

Da-kārena atthaṃ vaṇṇayanti niruttinayena. Kammāsoti kammāsapādo vuccati uttarapadalopena yathā ‘‘rūpabhavo rūpa’’nti. Kathaṃ pana so kammāsapādoti āha ‘‘tassa kirā’’tiādi. Damitoti ettha kīdisaṃ damanaṃ adhippetanti āha ‘‘porisādabhāvato paṭisedhito’’ti. Ime pana therāti majjhimabhāṇake vadati, te pana cūḷakammāsadammaṃ sandhāya tathā vadanti. Yakkhiniputto hi kammāsapādo alīnasattukumārakāle bodhisattena tattha damito, sutasomakāle pana bārāṇasirājā porisādabhāvapaṭisedhanena yattha damito, taṃ mahākammāsadammaṃ nāma. Puttoti vatvā atrajoti vacanaṃ orasaputtabhāvadassanatthaṃ.

用双数表达含义，以语法上的对称来阐明。如“因缘”称为“因缘足”以形容其末端，有如“色法即色”的层次。问其“因缘足”之义，即“其的确存在”等语。所谓“驯服”，指何种驯服？谓“君主地位有所削弱”之义。此处经中师讲于中古巴利语，中晚期称作“小因缘足驯服”，光矢子族曾将此因缘足驯服，波罗那西国王作为君主被削弱，即名为“大因缘足驯服”。「儿子」用语，是因为表其源头如蛇头等意象。

Yehi āvasitapadeso kururaṭṭhanti nāmaṃ labhi, te uttarakuruto āgatā manussā tattha rakkhitaniyāmeneva pañca sīlāni rakkhiṃsu, tesaṃ diṭṭhānugatiyā pacchimā janatāti, so desadhammavasena avicchedato vattamāno kuruvattadhammoti paññāyittha, ayañca attho kurudhammajātakena (jā. 1.3.76-78) dīpetabbo. So aparabhāge yattha paṭhamaṃ saṃkiliṭṭho jāto, taṃ dassetuṃ ‘‘kururaṭṭhavāsīna’’ntiādi vuttaṃ. Yattha bhagavato vasanokāso koci vihāro na hoti, tattha kevalaṃ gocaragāmakittanaṃ nidānakathāya pakati, yathā taṃsakkesu viharati devadahaṃ nāma sakkānaṃ nigamoti imamatthaṃ dassento ‘‘avasanokāsato’’tiādimāha.

在人们生活居住的地方，称为库卢国，北方库卢人来到那里，依照人间守护约束，奉行五戒。他们以如法的行为相随，所以西方的人群依此而行。因该地教法不息传续，因此被称作库卢行为之地，此意应由库卢善法本生故事加以昭示。故事初段，库卢族人乱生染污之时，称为‘库卢国住民’等。世尊行住之处无定住行所，唯有耕作畜牧村落作为缘由，譬如萨咖诸天居住处名曰天城，借此说明‘无固定住行所’的意涵。

Uddesavārakathāvaṇṇanā总说品义理解释

§106

106.Kasmā bhagavā imaṃ suttamabhāsīti asādhāraṇasamuṭṭhānaṃ pucchati, sādhāraṇaṃ pana pākaṭanti anāmaṭṭhaṃ, tena suttanikkhepo pucchitoti katvā itaro ‘‘kururaṭṭhavāsīna’’ntiādinā aparajjhāsayoyaṃ suttanikkhepoti dasseti. Etena bāhirasamuṭṭhānaṃ vibhāvitanti daṭṭhabbaṃ. Ajjhattikaṃ pana asādhāraṇañca mūlapariyāyasuttādiṭīkāyaṃ vuttanayeneva veditabbaṃ. Kururaṭṭhaṃ kira (dī. ni. ṭī. 2.373) tadā tannivāsīnaṃ sattānaṃ yebhuyyena yonisomanasikāravantatāya pubbe ca katapuññatābalena utuādisampannameva ahosi. Tena vuttaṃ ‘‘utupaccayādisampannattā’’ti. Ādi-saddena bhojanādisampattiṃ saṅgaṇhāti. Keci pana ‘‘pubbe kuruvattadhammānuṭṭhānavāsanāya uttarakuru viya yebhuyyena utuādisampannameva hontaṃ bhagavato kāle sātisayaṃ utusappāyādiyuttaṃ taṃ raṭṭhaṃ ahosī’’ti vadanti. Cittasarīrakallatāyāti cittassa sarīrassa ca arogatāya. Anuggahitapaññābalāti laddhupakārañāṇānubhāvā, anu anu vā āciṇṇapaññātejā. Ekavīsatiyā ṭhānesūti kāyānupassanāvasena cuddasasuṭhānesu, vedanānupassanāvasena ekasmiṃ ṭhāne, tathā cittānupassanāvasena, dhammānupassanāvasena pañcasu ṭhānesūti evaṃ ekavīsatiyā ṭhānesu. Kammaṭṭhānaṃ arahatte pakkhipitvāti catusaccakammaṭṭhānaṃ yathā arahattaṃ pāpeti, evaṃ desanāvasena arahatte pakkhipitvā. Suvaṇṇacaṅkoṭakasuvaṇṇamañjūsāsu pakkhittāni sumanacampakādinānāpupphāni maṇiputtādisattaratanāni ca yathā bhājanasampattiyā savisesaṃ sobhanti, kiccakarāni ca honti manuññābhāvato, evaṃ sīladassanādisampattiyā bhājanavisesabhūtāya kururaṭṭhavāsiparisāya desitā ca bhagavato ayaṃ desanā bhiyyosomattāya sobhati, kiccakārī ca hotīti imamatthaṃ dasseti ‘‘yathā hi puriso’’tiādinā. Etthāti kururaṭṭhe.

为何世尊说此经？乃为非凡出现者发问，平常然而明显。对此经集问答归纳，另一解释作此经对库卢国住民的显微训诂。由此可知此经外缘事迹层面。内缘事理则依照非凡且根本之原理诸经注疏可得解。库卢国当时，住民多因良善正念淳厚教导及前生所积福德成熟，故有良好四时等顺境。因此称其具备“四时因缘等顺境”。初辞中以‘四时等’代表粮食等富足。有人云先世秉承库卢善法，犹如北方库卢人，因缘具足有四时等顺境，至世尊时形成教法兴盛国度。心身健康者即指心理与生理俱健。随慧得持者，意指具足受用智慧之力，如持明火继传。二十一处者，依身观等禅修而设共十四处，受观有一处，心观等五处，共二十一处。修业法成就阿拉汉者，譬喻四圣谛所成就，亦如金鸟、金象、名花、珍宝等众物，因修福德而显现殊胜华美。如人具事业力无妄语，库卢国众教法卓著，世尊所说则更觉殊胜光彩，适任其众，具足功用，此意从“如人”引申。此即库卢国注释。

Pakatiyāti sarasato, imissā satipaṭṭhānasuttadesanāya pubbepīti adhippāyo. Anuyuttā viharanti satthu desanānusāratoti adhippāyo. Vissaṭṭhaattabhāvanāti aniccādivasena kismiñci yonisomanasikāre cittaṃ aniyojetvā rūpādiārammaṇe abhirativasena vissaṭṭhacittena bhavituṃ na vaṭṭati, pamādavihāraṃ pahāya appamattena bhavitabbanti adhippāyo.

“Pakatiya”意指清晰明了，前言此念处经说中详述清晰明的意旨。世尊所说之义随其教法而坚固，乃为正法所依。“Vissaṭṭha’atthabhāvanā”为随无常等观，令心不失正念，勿被任何境界执著，破除妄念，离散意念。当破除散漫放逸，应以正念专注为修行正途，此为重心。

Ekāyanoti ettha ayana-saddo maggapariyāyo. Na kevalamayanameva, atha kho aññepi bahū maggapariyāyāti paduddhāraṃ karonto ‘‘maggassa hī’’tiādi vatvā yadi maggapariyāyo ayana-saddo, kasmā puna maggoti vuttanti codanaṃ sandhāyāha ‘‘tasmā’’tiādi. Tattha ekamaggoti eko eva maggo. Na hi nibbānagāmī maggo añño atthīti. Nanu satipaṭṭhānaṃ idha ‘‘maggo’’ti adhippetaṃ, tadaññe ca bahū maggadhammā atthīti? Saccaṃ atthi, te pana satipaṭṭhānaggahaṇeneva gahitā tadavinābhāvato. Tathā hi ñāṇavīriyādayo niddese gahitā. Uddese pana satiyā eva gahaṇaṃ veneyyajjhāsayavasenāti daṭṭhabbaṃ. Na dvedhāpathabhūtoti iminā imassa maggassa anekamaggatābhāvaṃ viya anibbānagāmibhāvābhāvañca dasseti. Ekenāti asahāyena. Asahāyatā ca duvidhā attadutiyatābhāvena vā, yā ‘‘vūpakaṭṭhakāyatā’’ti vuccati, taṇhādutiyatābhāvena vā, yā ‘‘pavivittacittatā’’ti vuccati. Tenāha ‘‘vūpakaṭṭhena pavivittacittenā’’ti. Seṭṭhopi loke ‘‘eko’’ti vuccati ‘‘yāva pare ekato karosī’’tiādīsūti āha ‘‘ekassāti seṭṭhassā’’ti. Yadi saṃsārato nissaraṇaṭṭho ayanaṭṭho aññesampi upanissayasampannānaṃ sādhāraṇo kathaṃ bhagavatoti āha ‘‘kiñcāpī’’tiādi. Imasmiṃ khoti ettha kho-saddo avadhāraṇe, tasmā imasmiṃ yevāti attho. Desanābhedoyeva heso, yadidaṃ maggoti vā ayanoti vā. Tenāha ‘‘attho paneko’’ti.

“Ekāyana”此指道路行进之意，谓诸道法非但一途，而有多样多途，有时称谓“路”有教义多重涵义。若仅解释为何称道路为“道”，因所证实果为唯一；非涅槃之道外别无利义。此处念处修习称为“道”，其他多种法皆有所依。诚然，正念、正精进、智慧等皆包括其中。依正念之住，若无，智慧难生。此经说明路为“一”，非二；无依无助谓“无助”；此无助有二种，即“分别境界”，及“心散乱”，故谓“分别境界与心散乱”。此意表明路非道路多元所致，无涅槃道滞碍之义。称“一”喻最佳，正如世间称一是至上。若生死轮回无出路无依涅槃，如何世尊教说“无事亦有事”，此义即此。此处“一”字即含总结之义，因此说“一义”。

Nānāmukhabhāvanānayappavattoti kāyānupassanādimukhena tatthāpi ānāpānādimukhena bhāvanānayena pavatto. Ekāyananti ekagāminaṃ, nibbānagāminanti attho. Nibbānañhi adutiyattā seṭṭhattā ca ‘‘eka’’nti vuccati. Yathāha ‘‘ekañhi saccaṃ na dutīyamatthī’’ti (su. ni. 890) ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’ti (a. ni. 4.34; itivu. 90) ca. Khayo eva antoti khayanto , jātiyā khayantaṃ diṭṭhavāti jātikhayantadassī. Avibhāgena sabbepi satte hitena anukampatīti hitānukampī. Atariṃsūti tariṃsu. Pubbeti purimakā buddhā, pubbe vā atītakāle.

“Nānāmukhabhāvanā”谓以身观等多种不同入门，而念入息等依此修习之多种途径也。“Ekāyana”指单一往前行之义，“Nibbānagāmin”则谓通向涅槃。“Nibbāna”因《法句经》称唯一且无第二义，众生从业果已见灭尽生灭；慈悲赋予利益乎所有众生，菩萨世尊等皆先行路者。此处“遍三”意谓三世以前或以前劫中，诸佛已先行并示现。

Tanti taṃ tesaṃ vacanaṃ, taṃ vā kiriyāvuttivācakattaṃ na yujjati. Na hi saṅkheyyappadhānatāya sattavācino eka-saddassa kiriyāvuttivācakatā atthi. ‘‘Sakimpi uddhaṃ gaccheyyā’’tiādīsu (a. ni. 7.72) viya ‘‘sakiṃ ayano’’ti iminā byañjanena bhavitabbaṃ. Evaṃ atthaṃ yojetvāti evaṃ padatthaṃ yojetvā. Ubhayathāpīti purimanayena pacchimanayena ca. Na yujjati idhādhippetamaggassa anekavāraṃ pavattisabbhāvato. Tenāha ‘‘kasmā’’tiādi. Anekavārampi ayatīti purimanayassa, anekañcassa ayanaṃ hotīti pacchimanayassa ca paṭikkhepo.

此文指出说法因果循环意象，与单字“多次到达一处”不符。无计算重复言说成因义。“Sakimpi uddhaṃ gaccheyyā”等句，示应连贯统一意涵，不可强加多处说法。前后说法应相称。语意互相吻合，否则第说法不成立。故问“为何？”正示多次说法并非无由。多次说法亦即是前义、多义之相互体现。此意是对库卢国注释的总结，显示逻辑严谨与事实归纳之重要。

Imasmiṃ padeti ‘‘ekāyano ayaṃ bhikkhave maggo’’ti imasmiṃ vākye, imasmiṃ vā ‘‘pubbabhāgamaggo lokuttaramaggo’’ti saṃsayaṭṭhāne. Missakamaggoti lokiyena missako lokuttaramaggo. Visuddhiādīnaṃ nippariyāyahetuṃ saṅgaṇhanto ācariyatthero ‘‘missakamaggo’’ti āha, itaro pariyāyahetu idhādhippetoti ‘‘pubbabhāgamaggo’’ti.

“Imasmiṃ padeti”为“在此”（指教法中）说，是指“这条正道是唯一的，诸比库们”。这里的“此处语句”以及“在此”的“前部分道是超世俗道”，都表示怀疑之处。字面上，世俗人称为“错误的道”，而超世俗道谓之“真实的正道”。为了说明清净等最终目的，有位尊长师父汇整说这是一条“错误的道”，另一种表述原因则称作“前部分道”。

Saddaṃ sutvāvāti ‘‘kālo, bhante, dhammassavanāyā’’ti kālārocanasaddaṃ sutvā. Evaṃ ukkhipitvāti. Evaṃ ‘‘madhuraṃ imaṃ kuhiṃ chaḍḍemā’’ti achaḍḍentā ucchubhāraṃ viya paggahetvā na vicaranti. Āluḷetīti viluḷito ākulo hotīti attho. Ekāyanamaggo vuccati pubbabhāgasatipaṭṭhānamaggoti. Ettāvatā idhādhippetatthe siddhe tasseva alaṅkāratthaṃ so pana yassa pubbabhāgamaggo, taṃ dassetuṃ ‘‘maggānaṭṭhaṅgiko’’tiādikā gāthāpi paṭisambhidāmaggatova ānetvā ṭhapitā.

听到声音就如说“时间啊，尊者，适合听法”，是指“时间的光辉之声”的听闻。于是“察觉”之意。又如“此甘甜之法，何处可弃？”意在坚持不放，如承受辛苦重担而不停下。“Ālūletīti”解作“焦躁不安”，即心不宁。唯一正道称为“前部分的正念修行之道”。此处如能体悟其本质即成理，若只是为了装饰，则以“正道八支”等偈语代表前部分之正道而立说明。

Nibbānagamanaṭṭhenāti nibbānaṃ gacchati adhigacchati etenāti nibbānagamanaṃ, so eva aviparītasabhāvatāya attho, tena nibbānagamanaṭṭhena, nibbānādhigamupāyatāyāti attho. Magganīyaṭṭhenāti gavesitabbatāya, ‘‘gamanīyaṭṭhenā’’ti vā pāṭho, upagantabbattāti attho. Rāgādīhīti. Iminā rāgadosamohānaṃyeva gahaṇaṃ ‘‘rāgo malaṃ, doso malaṃ, moho mala’’nti (vibha. 924) vacanato. ‘‘Abhijjhāvisamalobhādīhī’’ti pana iminā sabbesampi upakkilesānaṃ saṅgaṇhanatthaṃ te visuṃ uddhaṭā. Sattānaṃ visuddhiyāti vuttassa atthassa ekantikataṃ dassento ‘‘tathā hī’’tiādimāha. Kāmaṃ ‘‘visuddhiyā’’ti sāmaññajotanā, cittavisuddhi eva panettha adhippetāti dassetuṃ ‘‘rūpamalavasena panā’’tiādi vuttaṃ. Na kevalaṃ aṭṭhakathāvacanameva, atha kho idamettha āhaccabhāsitanti dassento ‘‘tathā hī’’tiādimāha.

“往涅槃之所”者，指得至涅槃之意。即证明“往涅槃所”为指向通达涅槃之道，其本质是涅槃得证方法。称为“应寻之处”，经文有“应前往之处”版本，意思是应当到达。这里以贪欲等为例，指三毒为烦恼荆棘，即“贪欲是垢，嗔恚是垢，愚痴是垢”等语句。说是为了汇摄贪嗔痴等一切烦恼，故此得以清净。关于众生清净之意，则说“正如实相”。“欲”是指“清净”上的约定，实质是心净，此处用“色垢”之类语句表明。这里不仅是注疏语，还有其他表述均说“正如实相”。

Sā panāyaṃ cittavisuddhi sijjhamānā yasmā sokādīnaṃ anuppādāya saṃvattati, tasmā vuttaṃ ‘‘sokaparidevānaṃ samatikkamāyā’’tiādi. Tattha socanaṃ ñātibyasanādinimittaṃ cetaso santāpo antonijjhānaṃ soko. Ñātibyasanādinimittameva sokādhikatāya ‘‘kahaṃ, ekaputtaka, kahaṃ, ekaputtakā’’ti paridevavasena lapanaṃ paridevo, āyatiṃ anuppajjanaṃ idha samatikkamoti āha ‘‘pahānāyā’’ti. Taṃ panassa samatikkamāvahataṃ nidassanavasena dassento ‘‘ayaṃ hī’’tiādimāha.

此心净得稳定，因不生诸如忧伤之类故，故有“忧伤等死灭”之说。“忧伤”为因亲属等去世而心生哀痛，是心内痛苦与悲伤。因亲属等离亡而引起的忧伤更甚，有“何处，一子，何处，一子”般哀叹话语，“由于不生长期”，故称该心为“止息”。以此示现其止息之状态，说“正是此心”。

Tattha yaṃ pubbe taṃ visodhehīti atītesu khandhesu taṇhāsaṃkilesavisodhanaṃ vuttaṃ. Pacchāti parato. Teti tuyhaṃ. Māhūti mā ahu. Kiñcananti rāgādikiñcanaṃ. Etena anāgatesu khandhesu saṃkilesavisodhanaṃ vuttaṃ. Majjheti tadubhayavemajjhe. No ce gahessasīti na upādiyissasi ce. Etena paccuppanne khandhapabandhe upādānappavatti vuttā. Upasanto carissasīti evaṃ addhattayagatasaṃkilesavisodhane sati nibbutasabbapariḷāhatāya upasanto hutvā viharissasīti arahattanikūṭena gāthaṃ niṭṭhapesi. Tenāha ‘‘imaṃ gātha’’ntiādi.

此处“净除过去”意谓过去蕴中烦恼渴爱已清净，末尾加“之后”，即“你是”。“或称‘非是’。”“微细”指或谓乐欲等微细烦恼。以此为例，未来蕴中烦恼也已净除。中间则称为“两个之间”。若无该状态，则不执着，否则即执著。因此当下蕴缚中执着产生，故说。“当处世应安行”，即在内在诸烦恼悉净时，已断一切烦恼的平静安住。故以“阿拉汉巅峰偈”（即胜果颂）终结，说“此偈”，示现该境界。

Puttāti orasā, aññepi vā ye keci. Pitāti janako. Bandhavāti ñātakā. Ayañhettha attho – puttā vā pitā vā bandhavā vā antakena maccunā adhipannassa abhibhūtassa maraṇato tāṇāya na honti, tasmā natthi ñātīsu tāṇatāti. Na hi ñātīnaṃ vasena maraṇato ārakkhā atthi, tasmā paṭācāre ‘‘ubho puttā kālakatā’’tiādinā (apa. therī 2.2.498) mā niratthakaṃ paridevi, dhammaṃyeva pana yāthāvato passāti adhippāyo.

“子”指儿子，泛指其他诸人。“父”谓生养之人。“亲族”乃诸亲。此处意思是：子、父、亲族等被死魔所夺，死灭已超越其羁绊。因而亲族不成羁绊。子女的死不足以保护亲族，故反说“儿子双双亡故”等语不可徒生哀悼。真正正确的断见是透彻观察法实相。

Sotāpattiphale patiṭṭhitāti yathānulomaṃ pavattitāya sāmukkaṃsikāya dhammadesanāya pariyosāne sahassanayapaṭimaṇḍite sotāpattiphale patiṭṭhahi. Kathaṃ panāyaṃ satipaṭṭhānamaggavasena sotāpattiphale patiṭṭhāsīti āha ‘‘yasmā panā’’tiādi. Na hi catusaccakammaṭṭhānakathāya vinā sāvakānaṃ ariyamaggādhigamo atthi. ‘‘Imaṃ gāthaṃ sutvā’’ti pana idaṃ sokavinodanavasena pavattitāya gāthāya paṭhamaṃ sutattā vuttaṃ. Esa nayo itaragāthāyapi. Bhāvanāti paññābhāvanā. Sā hi idhādhippetā. Tasmāti yasmā rūpādīnaṃ aniccādito anupassanāpi satipaṭṭhānabhāvanā, tasmā. Tepīti santatimahāmattapaṭācārā.

『得阿拉汉果已立』者，即于顺流之法随行净除法讲终结，伴以无数众设坛，得阿拉汉果之立。云何于此以念处道理而立阿拉汉果乎？经曰：『盖因……』。此乃无四圣谛修习，众弟子无圣道得故，不成其果。又曰：『闻此偈文』者，因悲愁而起，故说此偈，且为首句。此法理途乃他偈亦有。修习者即智慧之修习，此谓于此事所依。故以观无常者，初自色等诸法非恒者之觉察，继而续以念处修习，故称此。『终』者，彼众生之诸流转大苦之终结也。

Pañcasate coreti satasatacoraparivāre pañca core paṭipāṭiyā pesesi. Te araññaṃ pavisitvā theraṃ pariyesantā anukkamena therassa samīpe samāgacchiṃsu. Tenāha ‘‘te gantvā theraṃ parivāretvā nisīdiṃsū’’ti. Vedanaṃ vikkhambhetvā pītipāmojjaṃ uppajjīti sambandho. Therassa hi sīlaṃ paccavekkhato suparisuddhaṃ sīlaṃ nissāya uḷāraṃ pītipāmojjaṃ uppajjamānaṃ ūruṭṭhibhedajanitaṃ dukkhavedanaṃ vikkhambhesi. Pādānīti pāde. Saññapessāmīti saññattiṃ karissāmi. Aḍḍiyāmīti jigucchāmi. Harāyāmīti lajjāmi. Vipassisanti sammasiṃ.

谓三百五盗，即属三百五盗群中五盗，依次遣至。彼等入林寻访于长老，循迹而至近于长老所，为曰『彼等往往环绕围绕长老而坐』。受苦转变，生欢喜悦乐之结。因审察长老所持清净品行，依此纯善品行，引发欢喜悦乐，排除股间之痛苦。于脚处者即脚也。‘代言之’者，意谓我将代言。‘厌弃之’者，意谓我厌恶。‘害羞’者，意谓我羞怯。‘诚知’者，意谓之确知也。

Pacalāyantānanti pacalāyanaṃ niddaṃ upagatānaṃ. Vatasampannoti dhutacaraṇasampanno. Pamādanti pacalāyanaṃ sandhāyāha. Oruddhamānasoti uparuddhaadhicitto. Pañjarasminti sarīre. Sarīrañhi nhārusambandhaaṭṭhisaṅghātatāya idha ‘‘pañjara’’nti vuttaṃ.

所谓搪塞者，乃困顿沉睡导致昏沉。所谓资有禅行者，具正行之资也。所谓疏怠者，谓生搪塞之心。所谓心阻塞者，意即其心被障碍所堵塞。所谓囹圄者，谓身躯。于身者，因与汗臭交织而凝聚，故称‘囹圄’也。

Pītavaṇṇāya paṭākāya pariharaṇato mallayuddhacittakatāya ca pītamallo. Tīsu rajjesūti paṇḍucoḷagoḷarajjesu. Mallā sīhaḷadīpe sakkārasammānaṃ labhantīti tambapaṇṇidīpaṃ āgamma. Taṃyeva aṅkusaṃ katvāti ‘‘rūpādayo ‘mamā’ti na gahetabbā’’ti na tumhākavaggena (saṃ. ni. 3.33-34) pakāsitamatthaṃ attano cittamattahatthino aṅkusaṃ katvā. Jaṇṇukehi caṅkamati ‘‘nisinne niddāya avasaro hotī’’ti. Byākaritvāti attano vīriyārambhassa saphalatāpavedanamukhena sabrahmacārīnaṃ ussāhaṃ janento aññaṃ byākaritvā. Bhāsitanti vacanaṃ. Kassa pana tanti āha ‘‘buddhaseṭṭhassa,sabbalokaggavādino’’ti. Na tumhākantiādi tassa pavattiākāradassanaṃ. Tayidaṃ me saṅkhārānaṃ accantavūpasamakāraṇanti dassento ‘‘aniccā vatā’’ti gāthaṃ āhari. Tena idānāhaṃ saṅkhārānaṃ khaṇe khaṇe bhaṅgasaṅkhātassa rogassa abhāvena arogo parinibbutoti dasseti.

谓肤色苍黄者，因覆体所带招致凶猛战斗者之心态而成黄。所谓三国，即潘都、拘卢诸国。马拉族于狮子岭处接受礼遇，乃入锡兰岛。谓彼自铸控御钩（钩柄属心、手故），意即令诸法‘色等属我’不可取，不可归己，非汝之属者（参看《集义》3.33-34），明示此意，铸控钩于自身心身。谓青壮者行走曰‘坐卧憩息时当机之时’。谓陈说，意指生起修行精进成功感者，因发出同修奋发之情，进而表明他者。所谓言语也。某人问曰‘汝为佛所尊敬、全世界言者乎’。‘非属汝等’等表露其生起之流转印记。此示吾心诸有因极致平息，故说‘无常哉’之偈。因之今示我此有诸行时时破坏，诸病灭无余者，乃是安乐之果证。

Assāti sakkassa. Upapattīti devūpapatti. Punapākatikāva ahosi sakkabhāveneva upapannattā. Subrahmāti evaṃ nāmo. Accharānaṃ nirayūpapattiṃ disvā tato pabhuti satataṃ pavattamānaṃ attano cittutrāsaṃ sandhāyāha ‘‘niccaṃ utrastamidaṃ citta’’ntiādi. Tattha utrastanti santastaṃ bhītaṃ. Ubbigganti saṃviggaṃ. Utrastanti vā saṃviggaṃ. Ubbigganti bhayavasena saha kāyena sañcalitaṃ. Anuppannesūti anāgatesu. Kicchesūti dukkhesu. Nimittatthe bhummavacanaṃ, bhāvīdukkhapavattinimittanti attho. Uppatitesūti uppannesu kicchesūti yojanā, tadā attano parivārassa uppannadukkhanimittanti adhippāyo.

所谓阿萨者，为天帝萨咖之名。所谓生起，即诸天之出生。又复生天之故广如萨咖之出生。所谓天王，即此名也。谓见恶鬼之狱生，自彼后常不断生起心中恐惧，故称『恒恐心焉』等句。其恐惧谓安住者畏惧，畏惧者苦恼。其畏惧令身动摇。所谓未生者，即未降临之前。所谓苦者，谓痛苦。谓地字之用，以标示未来苦之生起缘起也。所谓生起，即刚现生之苦。谓苦为已生之故，与其家族生起之苦因相合，有控制权。

Bojjhāti bodhito, ariyamaggatoti attho. Aññatrāti ca padaṃ apekkhitvā nissakkavacanaṃ, tasmā bodhiṃ ṭhapetvāti attho. Esa nayo sesesupi. Tapasāti tapokammato. Tena maggādhigamassa upāyabhūtaṃ dhutaṅgasevanādisallekhapaṭipadaṃ dasseti. Indriyasaṃvarāti manacchaṭṭhānaṃ indriyānaṃ saṃvaraṇato. Etena satisaṃvarasīsena sabbampi saṃvarasīlaṃ, lakkhaṇahāranayena vā sabbampi catupārisuddhisīlaṃ dasseti. Sabbanissaggāti sabbupadhinissajjanato sabbakilesappahānato. Kilesesu hi nissaṭṭhesu kammavaṭṭaṃ vipākavaṭṭañca nissaṭṭhameva hotīti. Sotthinti khemaṃ anupaddavataṃ.

『觉者』意即觉悟，圣道意指圣道之义。‘其余’一词舍除，谓有所依语，故立‘觉’之义。此法理终结也。所谓苦行，即苦行之业。由此示圣道证得之方法，如净戒、苦修等诸修行之次第。所谓根制，即六根闭摄。由此，念制行持亦彰显，或以除去烦恼而显戒之纯洁，或彰四净戒之一切显。所谓一切放弃，即一切缚著之放下，可弃一切烦恼。于烦恼依止则行、果亦依止，故名可废止。所谓护者，谓安稳无患。

Ñāyati nicchayena kamati nibbānaṃ, taṃ vā ñāyati paṭivijjhīyati etenāti ñāyo, ariyamaggoti āha ‘‘ñāyo vuccati ariyo aṭṭhaṅgiko maggo’’ti . Taṇhāvānavirahitattāti taṇhāsaṅkhātavānavivittattā. Taṇhā hi khandhehi khandhaṃ, kammunā vā phalaṃ, sattehi vā dukkhaṃ vinati saṃsibbatīti vānanti vuccati. Tayidaṃ natthi ettha vānaṃ, na vā etasmiṃ adhigate puggalassa vānanti nibbānaṃ, asaṅkhatā dhātu. Parapaccayena vinā paccakkhakaraṇaṃ sacchikiriyāti āha ‘‘attapaccakkhatāyā’’ti.

『以确实无疑的智慧见知涅槃之境，并加以洞察』，这便是所谓的智慧。世尊称此智慧为『圣八正道』。所谓『断尽渴爱之林』，是指渴爱结成之林被完全消除。因为渴爱以色、受、想、行、识等五蕴为林，因业致果，并使有情承受苦难而缠缚，因此称为林。此处无所谓林，亦无此林之存在于此人者，亦谓涅槃为无为之界。玷污彼此之缘，非缘此而能对治净现，故谓『自他缘净现』。

Nanu ‘‘visuddhiyā’’ti cittavisuddhiyā adhippetattā visuddhiggahaṇenevettha sokasamatikkamādayopi gahitā eva honti, te puna kasmā gahitāti anuyogaṃ sandhāya ‘‘tattha kiñcāpī’’tiādi vuttaṃ. Sāsanayuttikovideti saccapaṭiccasamuppādādilakkhaṇāyaṃ dhammanītiyaṃ cheke. Taṃ taṃ atthaṃ ñāpetīti ye ye bodhaneyyapuggalā saṅkhepavitthārādivasena yathā yathā bodhetabbā, attano desanāvilāsena bhagavā te te tathā tathā bodhento taṃ tamatthaṃ ñāpeti. Taṃ taṃ pākaṭaṃ katvā dassentoti atthāpattiṃ agaṇento taṃ taṃ atthaṃ pākaṭaṃ katvā dassento. Na hi sammāsambuddhā atthāpattiñāpakādisādhanīyavacanāti. Saṃvattatīti jāyati, hotīti attho. Yasmā anatikkantasokaparidevassa na kadāci cittavisuddhi atthi sokaparidevasamatikkamamukheneva cittavisuddhiyā ijjhanato, tasmā āha ‘‘sokaparidevānaṃ samatikkamena hotī’’ti. Yasmā pana domanassapaccayehi dukkhadhammehi puṭṭhaṃ puthujjanaṃ sokādayo abhibhavanti, pariññātesu ca tesu te na honti, tasmā vuttaṃ ‘‘sokaparidevānaṃ samatikkamo dukkhadomanassānaṃ atthaṅgamenā’’ti. Ñāyassāti aggamaggassa tatiyamaggassa ca. Tadadhigamena hi yathākkamaṃ dukkhadomanassānaṃ atthaṅgamo. Sacchikiriyābhisamayasahabhāvīpi itarābhisamayo tadavinābhāvato sacchikiriyābhisamayahetuko viya vutto ‘‘ñāyassādhigamo nibbānassa sacchikiriyāyā’’ti. Phalañāṇena vā paccakkhakaraṇaṃ sandhāya vuttaṃ ‘‘nibbānassa sacchikiriyāyā’’ti. Sampadānavacanañcetaṃ daṭṭhabbaṃ.

所谓『清净』是指心净的主导作用。虽经历忧愁悲伤等，但其仍由心净主导而保持清净。因何心净主导？因缘合和，故有此说曰『于此乃有所执持』。所谓『与教法相应之智慧』，是指缘起谛等真实法之体性。佛以简明广博的说法，使当受教者逐步明了各义，随自身不同资质启发阐述，佛陀循序渐进宣说其义理。佛非仅表面言说，而是详尽而完整地演说。『存在』意即生起、『有』意即存在。既无永恒忧悲之心净存在以克服忧悲苦，则说『由忧悲苦克服而成』。然因凡夫于苦及忧悲所种种因缘所覆，虽有之却不得觉知，故言『忧悲苦克服是由苦忧苦之道所成』。所谓『智慧』是最高正道亦即第三正道。凭此法得以妥善终止忧悲苦。即使与现证涅槃同时并存，若无现证则无涅槃。因缘果报归于现证，而此现证因其果报故称为『智慧之得』及『涅槃之现证』。须观察此等名相及由此成就情况。

Vaṇṇabhaṇananti pasaṃsāvacanaṃ. Tayidaṃ na idheva, atha kho aññatthāpi satthā akāsiyevāti dassento ‘‘yatheva hī’’tiādimāha. Tatthaādimhi kalyāṇaṃ, ādi vā kalyāṇaṃ etassāti ādikalyāṇaṃ. Sesapadadvayepi eseva nayo. Atthasampattiyā sātthaṃ. Byañjanasampattiyā sabyañjanaṃ. Sīlādipañcadhammakkhandhapāripūrito upanetabbassa abhāvā ca kevalaparipuṇṇaṃ. Nirupakkilesato apanetabbassa abhāvā ca parisuddhaṃ. Seṭṭhacariyabhāvato sāsana brahmacariyaṃ maggabrahmacariyañca vo pakāsessāmīti ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.147) vuttanayena veditabbo. Ariyavaṃsāti ariyānaṃ buddhādīnaṃ vaṃsā paveṇiyo. Aggaññāti ‘‘aggā’’ti jānitabbā sabbavaṃsehi seṭṭhabhāvato. Rattaññāti ‘‘cirarattā’’ti jānitabbā. Vaṃsaññāti ‘‘buddhādīnaṃ vaṃsā’’ti jānitabbā. Porāṇāti purātanā anadhunātanattā. Asaṃkiṇṇāti avikiṇṇā anapanītā. Asaṃkiṇṇapubbāti ‘‘kiṃ imehī’’ti ariyehi na apanītapubbā. Na saṃkīyantīti idānipi tehi na apanīyanti. Na saṃkīyissantīti anāgatepi tehi na apanīyissanti. Appaṭikuṭṭhā…pe… viññūhīti ye loke viññū samaṇabrāhmaṇā, tehi apaccakkhatā aninditā, agarahitāti attho. Visuddhiyātiādīhīti visuddhiādidīpanehi. Padehīti vākyehi, visuddhiatthatādibhedabhinnehi vā dhammakoṭṭhāsehi.

所谓称赞之辞即是表扬之词。该词既非专此处，亦为他义所用。如佛所说『如实』等字句，含义也不尽同。『首』在这里指美善之首或初始美善。余余语皆是同样理旨。其义成就是依托于意义皆备尽之辞，且无缺失。若缺失则非圆满。若无杂染，则称为清净。依最高品行而行成之正行，便是规范之现行。此仅为简略述及，详细则应参见《清净之道》。所谓尊贵之系谱，指诸圣佛之世系沿革。所谓首世者，即各系统中最高。所谓『夜夜』即长久之意。所谓世系者，指诸佛等之世系。所谓古代者，谓久远非新。所谓无染污者，指未被玷污、未被截断之意。所谓未截断之前世，即圣人未截断之前世。现在未截断，即现在亦未截断。未来亦未截断。所谓『不犯过者』，谓世间智者与沙门婆罗门，归于不犯非议及不被斥责。『清净』一词及其他相关含义，应视其在此上下文及教义篇章中的差别理解。

Upaddaveti anatthe. Visuddhinti visujjhanaṃ saṃkilesappahānaṃ. Vācuggatakaraṇaṃ uggaho. Pariyāpuṇanaṃ paricayo. Atthassa hadaye ṭhapanaṃ dhāraṇaṃ. Parivattanaṃ vācanaṃ. Gandhārakoti gandhāradese uppanno. Pahontīti sakkonti aniyyānamaggāti micchāmaggā, micchattaniyatāniyatamaggāpi vā. Suvaṇṇanti kūṭasuvaṇṇampi vuccati. Paṇīti kācamaṇipi. Muttāti veḷujāpi. Pavāḷanti pallavopi vuccatīti rattajambunadādipadehi te visesitā.

所谓『困扰』是指妨害或有害之事。所谓『清净』即洁净无染垢，斩除烦恼。所谓『发出言辞由心中起』。所谓『完全、充满』。所谓『保持、支撑』。所谓『旋转』为流转。所谓『甘陀罗』是指香地之处。所谓『除障』即去除障碍。所谓『嗯空』及曲折之路，即迷误之道，指邪道、迷误、无定道等。所谓『金』即指晶莹如金色。所谓『晶莹』亦称为金属玉石。所谓『释放』比喻为铜器。『发芽』亦称为嫩枝，用以比喻某些植物，如红木树等。

Na tato heṭṭhāti (saṃ. ni. ṭī. 2.5.367; dī. ni. ṭī. 2.373) idhādhippetakāyādīnaṃ vedanādisabhāvattābhāvā, kāyavedanācittavimuttassa tebhūmakadhammassa visuṃ vipallāsavatthantarabhāvena gahitattā ca heṭṭhāgahaṇesu vipallāsavatthūnaṃ aniṭṭhānaṃ sandhāya vuttaṃ, pañcamassa pana vipallāsavatthuno abhāvā ‘‘na uddha’’nti āha. Ārammaṇavibhāgena hettha satipaṭṭhānavibhāgoti. Tayo satipaṭṭhānāti satipaṭṭhānasaddassa atthuddhāradassanaṃ, na idha pāḷiyaṃ vuttassa satipaṭṭhānasaddassa atthadassananti. Ādīsu hi satigocaroti ettha ādi-saddena ‘‘phassasamudayā vedanānaṃ samudayo, nāmarūpasamudayā cittassa samudayo, manasikārasamudayā dhammānaṃ samudayo’’ti satipaṭṭhānāti vuttānaṃ satigocarānaṃ pakāsake suttapadese saṅgaṇhāti. Evaṃ paṭisambhidāpāḷiyampi (paṭi. ma. 3.34) avasesapāḷippadesadassanattho ādi-saddo daṭṭhabbo. Satiyā paṭṭhānanti satiyā patiṭṭhātabbaṭṭhānaṃ. Dānādīni satiyā karontassa rūpādīni kasiṇādīni ca satiyā ṭhānaṃ hontīti taṃnivāraṇatthamāha ‘‘padhānaṃ ṭhāna’’nti. Pa-saddo hi idha ‘‘paṇītā dhammā’’tiādīsu (dha. sa. 14 tikamātikā) viya padhānatthadīpakoti adhippāyo.

此处谓『非在次下』（参见《相应部注》2.5.367、《中部注》2.373），指此地所称之『身等感受之性质』非有，乃因身之感受心解脱之三法所变异现象解脱等亦受其影响，故于下层处无此等变异现象，故以其无为之理称为非在次下。所谓五层无变异，「不升起」之意。所谓对象分法即是观身念处分。所谓三念处即对念处语义之明示，而非此即巴利语原有注释。初以『触受之生起、色法之生起、心法之生起』等突出念处名义。且巴利语注疏亦对余余语给予明显解释。所谓念是应当安住之处。由于施与诸法诸根等应由念住故称『根处』。谓『庄严之所住』，此以『精进之所依』示也。

Ariyoti ariyaṃ sabbasattaseṭṭhaṃ sammāsambuddhamāha. Etthāti etasmiṃ saḷāyatanavibhaṅgasutte (ma. ni. 3.311). Suttekadesena hi suttaṃ dasseti. Tattha hi –

所谓『圣』是指一切众生之最胜，乃证正觉者。此地指《六处烦恼经》的名称。所谓『经』，即一部教法经典。此处谓——

‘‘Tayo satipaṭṭhānā yadariyo…pe… marahatīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ. Idha, bhikkhave, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya ‘‘idaṃ vo hitāya idaṃ vo sukhāyā’ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṃ paṭisaṃvedeti, anavassuto ca viharati sato sampajāno. Idaṃ, bhikkhave, paṭhamaṃ satipaṭṭhānaṃ, yadariyo…pe… arahati.

「三念处，即身体念处、受念处、心念处，详细讲明如是……乃至……作灭」此语本如是说，缘此说出。比库们，讲师慈悲庄严，为弟子开示法门，应以慈悲善意持教导曰：「此法有益于尔，令尔安乐。」弟子因此不觉疲倦，不掩耳不闭心，反而恭闻尊师教法，教学相承不懈。此时，比库们，如来既非自负无我，亦不感受无我之境界，而是常住觉知，具足正念正知。此即第一念处，被称为阿拉汉果位。

Puna caparaṃ, bhikkhave, satthā…pe… idaṃ vo sukhāyāti. Tassa ekacce sāvakā na sussūsanti…pe… vattanti. Ekacce sāvakā sussūsanti…pe… na ca vokkamma satthusāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṃ paṭisaṃvedeti, na ceva attamano hoti, na ca attamanataṃ paṭisaṃvedeti. Anattamanatañca attamanatañca tadubhayaṃ abhinivajjetvā upekkhato viharati sato sampajāno. Idaṃ vuccati, bhikkhave, dutiyaṃ satipaṭṭhānaṃ…pe… arahati.

复次，比库们，讲师为弟子慈悲宣说：「此法令尔安乐。」其中有些弟子不觉疲劳，时常持守，教学不断，有些弟子则感觉疲苦，后者便不奉行教学。此时，比库们，如来既不是无我自负者，亦不觉无我之境，又非自负，亦非执自负。无我与自我二執俱舍弃后，保持正念正知而以平等心安住。这即第二念处，被称为阿拉汉果位。

Puna caparaṃ…pe… sukhāyāti. Tassa sāvakā sussūsanti…pe… vattanti. Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṃvedeti, anavassuto ca viharati sato sampajāno . Idaṃ vuccati, bhikkhave, tatiyaṃ satipaṭṭhānaṃ…pe… arahatī’’ti (ma. ni. 3.311) –

复次，如来再复宣说：「此法令尔安乐。」此时，弟子们有些感疲累，有些不觉疲累，行为各异。此时，比库们，如来为自负者，亦觉自负境，如来常住觉知，不为所缠。此谓第三念处，即阿拉汉果位。」（出自中部尼柯耶第三卷第311经）

Evaṃ paṭighānunayehi anavassutatā, niccaṃ upaṭṭhitassatitāya tadubhayavītivattatā ‘‘satipaṭṭhāna’’nti vuttā. Buddhānaṃyeva hi niccaṃ upaṭṭhitassatitā hoti āveṇikadhammabhāvato, na paccekabuddhādīnaṃ. Pa-saddo ārambhaṃ joteti, ārambho ca pavattīti katvā āha ‘‘pavattayitabbatoti attho’’ti. Satiyā karaṇabhūtāya paṭṭhānaṃ paṭṭhapetabbaṃ satipaṭṭhānaṃ. Ana-saddo hi bahulavacanena kammatthopi hotīti.

如此痛恨受阻反应，于常住不忘境界，二者俱行不坏，故称为「念处」。唯有佛陀方可恒久住持此不坏法性，此为无余涅槃之根本所在，非偏觉者及他非遍知者所有。今以音节「pa」为起点，似火光初燃，标示开端与流转，故言「须流转」，谓念须成因应具足。念为根本，应令其坚立为念处。若无声息，则虽多称谓终无实际功用。

Tathāssa kattuatthopi labbhatīti ‘‘patiṭṭhātīti paṭṭhāna’’nti vuttaṃ. Tattha pa-saddo bhūsatthavisiṭṭhaṃ pakkhandhanaṃ dīpetīti ‘‘okkantitvā pakkhanditvā pavattatīti attho’’ti āha. Puna bhāvatthaṃ sati-saddaṃ paṭṭhāna-saddañca vaṇṇento ‘‘atha vā’’tiādimāha. Tena purimavikappe sati-saddo paṭṭhāna-saddo ca katthuatthoti viññāyati. Saraṇaṭṭhenāti cirakatassa cirabhāsitassa ca anussaraṇaṭṭhena. Idanti yaṃ ‘‘satiyeva satipaṭṭhāna’’nti vuttaṃ, idaṃ idha imasmiṃ suttapadese adhippetaṃ.

同理，作业之意亦可得，故谓「置立」。此音节「pa」显现为明灯，具彻底照亮之义，谓放弃并流转之意。复宣念义与置立义，说「或则」等词，诠释旧时念声与立声何处何义。所谓「依止」即照顾反复诵持之功用。此处「正念即念处」一语特别为本经所加义，内含妙理。

Yadi evanti yadi sati eva satipaṭṭhānaṃ, sati nāma eko dhammo, evaṃ sante kasmā ‘‘satipaṭṭhānā’’ti bahuvacananti āha ‘‘satibahuttā’’tiādi. Yadi bahukā etā satiyo, atha kasmā ‘‘maggo’’ti ekavacananti yojanā. Maggaṭṭhenāti niyyānaṭṭhena. Niyyāniko hi maggadhammo, teneva niyyānikabhāvena ekattupagato ekantato nibbānaṃ gacchati, atthikehi ca tadatthaṃ maggīyatīti attanāva pubbe vuttaṃ paccāharati ‘‘vuttañceta’’nti. Tattha catassopi cetāti kāyānupassanādivasena catubbidhāpi ca etā satiyo. Aparabhāgeti ariyamaggakkhaṇe. Kiccaṃ sādhayamānāti pubbabhāge kāyādīsu ārammaṇesu subhasaññādividhamanena visuṃ visuṃ pavattitvā maggakkhaṇe sakiṃyeva tattha catubbidhassapi vipallāsassa samucchedavasena pahānakiccaṃ sādhayamānā ārammaṇakaraṇavasena nibbānaṃ gacchanti. Catubbidhakiccasādhaneneva hettha bahuvacananiddeso. Evañca satīti maggaṭṭhena ekattaṃ upādāya ‘‘maggo’’ti ekavacanena ārammaṇabhedena catubbidhataṃ upādāya ‘‘cattāro’’ti ca vattabbatāya sativijjamānattā. Vacanānusandhinā ‘‘ekāyano aya’’ntiādikā desanā sānusandhikāva, na ananusandhikāti adhippāyo. Vuttamevatthaṃ nidassanena paṭipādetuṃ ‘‘mārasenappamaddana’’nti suttapadaṃ (saṃ. ni. 5.224) ānetvā ‘‘yathā’’tiādinā nidassanaṃ saṃsandeti. Tasmātiādi nigamanaṃ.

若说念处是念，则念仅一法，缘此为何称念处（复数）而非念（单数），谓「多念」故。若念多，则「道」为何而称单？此道指安入极境，入灭之点。此道法凭此安入平和之境，由四种念起——即身观受念心念法念四门。其名为“前段”，即圣道之现前。谓在修习间，以身等诸处为所依，以妙净正观逐渐渐转沉淀至道现前，如焚除障碍般断除一切妨碍而安入涅槃。因四种念的实修故名复数。故于道法一处，采纳四种念如四，且因现念之基础而等列持守。文中「一向之行」等语，非无意而说，乃依经义相应。以此文中示现，增訳断魔难度，特以经文佐证，故作总结。

Visesato kāyo ca vedanā ca assādassakāraṇanti tappahānatthaṃ tesu taṇhāvatthūsu oḷārikasukhumesu asubhadukkhabhāvadassanāni mandatikkhapaññehi taṇhācaritehi sukarānīti tāni tesaṃ ‘‘visuddhimaggo’’ti vuttāni tathā ‘‘niccaṃ attā’’ti abhinivesavatthutāya diṭṭhiyā visesakāraṇesu cittadhammesu aniccānattatādassanāni sarāgādivasena saññāphassādivasena nīvaraṇādivasena ca nātippabhedaatippabhedagatesu tesu tappahānatthaṃ mandatikkhapaññānaṃ diṭṭhicaritānaṃ sukarānīti tesaṃ tāni ‘‘visuddhimaggo’’ti vuttāni. Ettha ca yathā cittadhammānampi taṇhāya vatthubhāvo sambhavati, tathā kāyavedanānampi diṭṭhiyāti satipi nesaṃ catunnampi taṇhādiṭṭhiyā vatthubhāve yo yassa sātisayapaccayo, taṃdassanatthaṃ visesaggahaṇaṃ katanti daṭṭhabbaṃ. Tikkhapaññasamathayāniko oḷārikārammaṇaṃ pariggaṇhanto tattha aṭṭhatvā jhānaṃ samāpajjitvā vuṭṭhāya vedanaṃ pariggaṇhātīti vuttaṃ. ‘‘Oḷārikārammaṇe asaṇṭhahanato’’ti. Vipassanāyānikassa pana sukhume citte dhammesu ca cittaṃ pakkhandatīti cittadhammānupassanānaṃ mandatikkhapaññāvipassanāyānikānaṃ visuddhimaggatā vuttā.

特别地，身与受是放弃烦恼的缘起所在。在这些以渴爱为根本的烦恼中，微细轻妙而柔软的烦恼，会显现出不善与苦的性质，难以用高超的智慧、具备深刻见解的修行者断除。这些便被称为“清净之道”。又因执著于“恒常我是”的见解，在诸分别因缘、心法中，见无常无我等现象，因爱欲等根本烦恼影响，依止于分别、触、想等染污障碍，如此妄执不容超越，故此类执见者，罹难以断除这些为缘的烦恼，也被称为“清净之道”。此处因心法中缘起烦恼的性质与身受相似，故需从四者身受等的执见中，明了其缘起关系。修习者应运用深刻智慧，安住禅定，潜心观察这诸烦恼起灭，乃至起观此身受无常，故《清净之道》中有云：“修习禅定后安住，一切身受悉观察”，意谓观身受烦恼时亦无停滞。相对的，观照细微心法者，虽生喜悦，心则放逸不安，故说为修习“深刻智慧的内观正道”。

Tesaṃ tatthāti ettha tattha-saddassa ‘‘pahānattha’’nti etena yojanā. Parato tesaṃ tatthāti etthāpi esevanayo. Pañca kāmaguṇā savisesā kāye labbhantīti visesena kāyo kāmoghassa vatthu, bhavesu sukhaggahaṇavasena bhavassādo hoti bhavoghassa vedanā vatthu, santatighanagahaṇavasena visesato citte attābhiniveso hotīti diṭṭhoghassa cittaṃ vatthu, dhammesu vinibbhogassa dukkarattā dhammānaṃ dhammamattatāya duppaṭivijjhattā sammoho hotīti avijjoghassa dhammā vatthu, tasmā tesaṃ pahānatthaṃ cattārova vuttā.

此中“于彼处”与“于此处”二词的“放弃缘起”之意，乃此名之由。彼彼之“于彼处”乃外在现象之缘起，而此“于此处”则于此之内在因缘。五欲烦恼各有特异性：身为欲贪烦恼之根本，苦乐受为生灭之缘起，心为我执烦恼之本，法为无明所蔽之所依。故对欲贪者身为缘，对生灭苦乐受为缘，对我执心为缘，对无明法为缘。如是四者是放弃之缘起，合讲而成。

Yadaggena ca kāyo kāmoghassa vatthu, tadaggena abhijjhākāyaganthassa vatthu, dukkhāya vedanāya paṭighānusayo anusetīti dukkhadukkhavipariṇāmadukkhasaṅkhāradukkhabhūtā vedanā visesena byāpādakāyaganthassa vatthu, citte niccaggahaṇavasena sassatassa attano sīlena suddhītiādi parāmasanaṃ hotīti sīlabbataparāmāsassa cittaṃ vatthu, nāmarūpaparicchedena bhūtaṃ bhūtato apassantassa bhavavibhavadiṭṭhisaṅkhāto idaṃsaccābhiniveso hotīti tassa dhammā vatthu, sukhavedanāssādavasena paralokanirapekkho ‘‘natthi dinna’’ntiādikaṃ parāmāsaṃ uppādetīti diṭṭhupādānassa vedanā vatthu santatighanagahaṇavasena sarāgādicitte sammoho hotīti mohāgatiyā cittaṃ vatthu, dhammasabhāvānavabodhena bhayaṃ hotīti bhayāgatiyā dhammā vatthu. Ye panettha avuttā, tesaṃ vuttanayena vatthubhāvo yojetabbo. Tathā hi oghesu vuttanayā eva yogāsavesupi yojanā atthato abhinnattā. Tathā paṭhamoghatatiyacatutthaganthayojanāya vuttanayā eva kāyacittadhammānaṃ itarūpādānavatthutā yojanā, tathā kāmoghabyāpādakāyaganthayojanāya vuttanayā eva kāyavedanānaṃ chandadosāgati vatthutā yojanā vā.

诸如身为欲贪之所依，身见烦恼系于贪欲紧缚之身，苦感受因强烈痛苦而生，悲恚缠结于苦感受特别为恶缠，心因品行之清净等得以恒常存在，为善修治之所依。名色分辨不明见者即执有无常生死，谓为此恒常执着之心。彼乐感受、身受之缘起寂灭，若迷恋他方世界，谓其无我，属见执着之一种，诸如此类烦恼根本是由于迷妄。以上所列，均为烦恼分别种类，而其相应之缘起之法亦已阐明。于此烦恼中相互夹杂存在，因缘而生互相牵连，可依彼之别而作统一分析。

‘‘Āhārasamudayā kāyasamudayo, phassasamudayā vedanāsamudayo, (saṃ. ni. 5.408) saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpa’’nti (ma. ni. 3.126; udā. 1; vibha. 225) vacanato kāyādīnaṃ samudayabhūtā kabaḷīkārāhāraphassamanosañcetanāviññāṇāhārā kāyādiparijānanena pariññātā hontīti āha ‘‘catubbidhāhārapariññattha’’nti pakaraṇanayoti nettipakaraṇavasena suttantasaṃvaṇṇanānayo.

“食入之生，身之生，触之生，受之生，行之缘识，识之缘名色”，此语(略引文献)所说，是指身等诸法因各类食入与感官接触所致，行之意志与识生起，识亦为名色之缘。此旨宣示四种食入之领悟，乃论书之引述，是经文解释的种类。

Saraṇavasenāti kāyādīnaṃ kusalādidhammānañca upadhāraṇavasena. Saranti gacchanti nibbānaṃ etāyāti satīti imasmiṃ atthe ekatte ekasabhāve nibbāne samosaraṇaṃ samāgamo ekattasamosaraṇaṃ. Etadeva hi dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Ekanibbānapavesahetubhūtā vā samānatā eko satipaṭṭhānassa bhāvo ekattaṃ, tattha samosaraṇaṃ taṃsabhāgatā ekattasamosaraṇaṃ. Ekanibbānapavesahetubhāvaṃ pana dassetuṃ ‘‘yathā hī’’tiādimāha. Etasmiṃ atthe saraṇekattasamosaraṇāni saheva satipaṭṭhānekabhāvassa kāraṇatthena vuttānīti daṭṭhabbāni, purimasmiṃ visuṃ. Saraṇavasenāti vā ‘‘gamanavasenā’’ti atthe sati tadeva gamanaṃ samosaraṇanti, samosaraṇe vā satisaddatthavasena avuccamāne dhāraṇatāva satīti satisaddatthantarābhāvā purimaṃ satibhāvassa kāraṇaṃ, pacchimaṃ ekabhāvassāti nibbānasamosaraṇepi sahitāneva tāni satipaṭṭhānekabhāvassa kāraṇāni vuttāni honti. Cuddasavidhena,navavidhena, soḷasavidhena, pañcavidhenāti idaṃ upari pāḷiyaṃ (ma. ni. 1.107) āgatānaṃ ānāpānapabbādīnaṃ vasena vuttaṃ, tesaṃ pana antarabhedavasena tadanugatabhedavasena ca bhāvanāya anekavidhatā labbhatiyeva. Catūsu disāsu uṭṭhānakabhaṇḍasadisatā kāyānupassanāditaṃtaṃsatipaṭṭhānabhāvanānubhāvassa daṭṭhabbā.

所谓避难，是指以身等功德善法为依止。如《此处》的“集合”、“合一”，“诸众会集”、“同心合一”等示释，皆指归依涅槃的合一境界。此因住入涅槃故成“合一”，同时专注念处之统一境界；诸念处合一即为同归一处。文中又云此因涅槃显现“正如实”意，如此说法皆为说明归依与专注相应之理。由此处“避难”亦可理解为“赴向”此处正念在境界之移动。依正念之义，无叠加，仅示念心之持守。由前之念心状态成全后续之单一合一，即断尽此处差别以达涅槃同一临在。经文列举十四种、九种、十六种、五种不同方式的入出息念修行，依此多样方式得成对四向起身念处等观修之体验，义理深妙。

‘‘Gocare, bhikkhave, caratha sake pettike visaye’’tiādivacanato (dī. ni. 3.80; saṃ. ni. 5.372) bhikkhugocarā ete dhammā, yadidaṃ kāyānupassanādayo. Tattha yasmā kāyānupassanādipaṭipattiyā bhikkhu hoti, tasmā ‘‘kāyānupassī viharatī’’tiādinā bhikkhuṃ dasseti, bhikkhumhi taṃ niyamatoti āha ‘‘paṭipattiyā bhikkhubhāvadassanato’’ti. Satthu cariyānuvidhāyakattā sakalasāsanasampaṭiggāhakattā ca sabbappakārāya anusāsaniyā bhājanabhāvo.

“比库啊，于比库之所，及家畜之地等可往处行住。”依此语(略引文献)，比库修行场所即如身观念处所述。因比库依止于身观等修行法故称“身观者止”。文中明示，此修行法依正比库之修习行为，故称称修行者比库。此又因依师教导，摄持诸经教法而成就三藏法义，依法辅导众生渡脱苦厄。此皆诸多利益所归依之义理所在。

Samaṃ careyyāti kāyādivisamacariyaṃ pahāya kāyādīhi samaṃ careyya. Rāgādivūpasamena santo. Indriyadamena danto. Catumagganiyāmena niyato. Seṭṭhacaritāya brahmacārī. Kāyadaṇḍādioropanena nidhāya daṇḍaṃ. Ariyabhāve ṭhito so evarūpo bāhitapāpasamitapāpabhinnakilesatāhi brāhmaṇo samaṇo bhikkhūti veditabbo.

“同样生活”者，舍弃身体等差别的行为，与身体等同等生活。依止于对贪欲等的止息，心意调伏，制御根识。遵循四正道的规范，行持最善的生活，为梵行人。降置肢体鞭笞器具而安放鞭杖，立于圣道境界者，如是一位外道、沙门、比库，须当认识为有外在恶业已除断的分别污秽者。

‘‘Ayañceva kāyo bahiddho ca nāmarūpa’’ntiādīsu (dī. ni. ṭī. 2.373) khandhapañcakaṃ, ‘‘sukhañca kāyena paṭisaṃvedetī’’tiādīsu (ma. ni. 1.271, 287; pārā. 11) nāmakāyo kāyoti vuccatīti tato visesanatthaṃ ‘‘kāyeti rūpakāye’’ti āha.

“这里所说身体外现象及名色等五蕴”为取义，五蕴为色受想行识，名色合称；“身能感受快乐”等说，引自多处经文，“名色合称身体”故称“身体如色身”。而为特释“身体即是色的所涵容者”，故说“身体即是色身”。

Asammissatoti ‘‘vedanādayopi ettha sitā ettha paṭibaddhā’’ti kāye vedanādianupassanāpasaṅgepi āpanne tato asammissatoti attho. Samūhavisayatāya cassa kāya-saddassa samudāyupādānatāya ca asubhākārassa ‘‘kāye’’ti ekavacanaṃ, tathā ārammaṇādivibhāgena anekabhedabhinnampi cittaṃ cittabhāvasāmaññena ekajjhaṃ gahetvā ‘‘citte’’ti ekavacanaṃ, vedanā pana sukhādibhedabhinnā visuṃ visuṃ anupassitabbāti dassentena ‘‘vedanāsū’’ti bahuvacanena vuttā, tatheva ca niddeso pavattito, dhammā ca paropaṇṇāsabhedā anupassitabbākārena ca anekabhedā evāti tepi bahuvacanavaseneva vuttā. Avayavīgāha-samaññātidhāvana-sārādānābhinivesanisedhanatthaṃ kāyaṃ aṅgapaccaṅgehi, tāni ca kesādīhi, kesādike ca bhūtupādāyarūpehi vinibbhujjanto ‘‘tathā na kāye’’tiādimāha. Pāsādādinagarāvayavasamūhe avayavīvādinopi avayavīgāhaṃ na karonti, nagaraṃ nāma koci attho atthīti pana kesañci samaññātidhāvanaṃ siyāti itthipurisādisamaññātidhāvane nagaranidassanaṃ vuttaṃ. Aṅgapaccaṅgasamūho, kesalomādisamūho bhūtupādāyasamūho ca yathāvuttasamūhe tabbinimutto kāyopi nāma koci natthi, pageva itthiādayoti āha ‘‘kāyo vā…pe… dissatī’’ti. Koci dhammoti iminā sattajīvādiṃ paṭikkhipati, avayavī pana kāyapaṭikkhepeneva paṭikkhittoti. Yadi evaṃ kathaṃ kāyādisaññābhidhānānītiāha ‘‘yathāvutta…pe… karontī’’ti.

“不混杂”意即感受等虽俱于此身，但相互拘缚分明。身上诸感受诸法虽相连，彼此不混，故称不混杂。因对身语意三界之非善污秽物截断执著，于身体诸肢节发毛等诸元素皆断舍净除，故说“身亦非身”。对于具足宫殿等城邑的构成者，断言无构成者，因为城非一物，城为集合，故因断言“无身”；但以女性诸相作例，女性形象常现，故说“身体或如是等显现”。有时谓一切法分别者为“法”，断言聚集法为身，与归纳为身法差异取舍有关。若有法被舍弃，则称舍弃。就此当讲“身体者，依前所说而作”。

Yaṃ passati itthiṃ purisaṃ vā. Nanu cakkhunā itthipurisadassanaṃ natthīti? Saccametaṃ, ‘‘itthiṃ passāmi, purisaṃ passāmī’’ti pana pavattasaññāya vasena ‘‘yaṃ passatī’’ti vuttaṃ. Micchādassanena vā diṭṭhiyā yaṃ passati, na taṃ diṭṭhaṃ, taṃ rūpāyatanaṃ na hotīti attho viparītaggāhavasena micchāparikappitarūpattā. Atha vā taṃ kesādibhūtupādāyasamūhasaṅkhātaṃ diṭṭhaṃ na hoti acakkhuviññāṇaviññeyyattā, diṭṭhaṃ vā taṃ na hoti. Yaṃ diṭṭhaṃ taṃ na passatīti yaṃ rūpāyatanaṃ kesādibhūtupādāyasamūhasaṅkhātaṃ diṭṭhaṃ, taṃ paññācakkhunā bhūtato na passatīti attho. Apassaṃ bajjhateti imaṃ attabhāvaṃ yathābhūtaṃ paññācakkhunā apassanto ‘‘etaṃ mama, esohamasmi, eso me atto’’ti kilesabandhanena bajjhati.

“所见为女性或男性者”。然眼识未及男女相，实情无称男女形像。实语为“我见女性，我见男性”，是识之生起。若妄见则非真实所见，即不实之见境，若为色界，妄执非实色相是别解。又见发毛诸元素构成之聚合，眼识尚未感知故非见，或虽见却非真实所见。所见及所非见意为发毛等构成聚合，虽视之犹非真见（慧眼所见），故称“非见而断”。所谓不见执，即依慧眼不见“这是我，我即是我，我是我的我”的污染缚累。

Naaññadhammānupassīti na aññasabhāvānupassī, asubhādito aññākārānupassī na hotīti attho. Kiṃ vuttaṃ hotītiādinā tamevatthaṃ pākaṭaṃ karoti. Pathavīkāyanti kesādikoṭṭhāsapathaviṃ dhammasamūhattā ‘‘kāyo’’ti vadati, lakkhaṇapathavimeva vā anekappabhedaṃ sakalasarīragataṃ pubbāpariyabhāvena ca pavattamānaṃ samūhavasena gahetvā ‘‘kāyo’’ti vadati. Āpokāyantiādīsupi eseva nayo.

不见为他法者，即非他性观；非见为他形，即不见非本之异体；不以不净意观他形。此义既明，依言释其理。地聚者与发毛等属于地支之物集即称“身体”，按地支地相诸多差别涵盖全身，前后分别，以一类总摄命名为“身体”。水、火、风集亦复如是。

Evaṃ gahetabbassāti ‘‘ahaṃ mama’’nti evaṃ attattaniyabhāvena andhabālehi gahetabbassa. Idāni sattannaṃ anupassanākārānampi vasena kāyānupassanaṃ dassetuṃ ‘‘apicā’’tiādi āraddhaṃ. Tattha aniccato anupassatīti catusamuṭṭhānikakāyaṃ ‘‘anicca’’nti anupassati, evaṃ passanto evaṃ cassa aniccākārampi anupassatīti vuccati. Tathābhūtassa cassa niccaggāhassa lesopi na hotīti vuttaṃ ‘‘no niccato’’ti tathāhesa ‘‘niccasaññaṃ pajahatī’’ti (paṭi. ma. 3.35) vutto. Ettha ca ‘‘aniccato eva anupassatī’’ti eva-kāro luttaniddiṭṭhoti tena nivattitamatthaṃ dassetuṃ ‘‘no niccato’’ti vuttaṃ. Na cettha dukkhato anupassanādinivattanamāsaṅkitabbaṃ paṭiyogīnivattanaparattā eva-kārassa, uparidesanāruḷhattā ca tāsaṃ.

如此如实体认“我是我的”之我执者，愚暗男女等当如此持断。此时由不见三十五处之形色可见身体，遂发起“此外亦当观身体”的教说。对此无常观照，观察四大聚体之无常性，见得无常即谓“如是观我无常法”，因此见无常处即名“无常观”。又因见本质非常故，不生常见，即舍常见；此处说观无常乃断令倒见（执断未真实），故言“非常观也”。本处无须断除苦观等，纠正倒观专断必正确，且观对治别体观亦当涵摄。

Dukkhato anupassatītiādīsupi eseva nayo. Ayaṃ pana viseso – aniccassa dukkhattā tameva kāyaṃ dukkhato anupassati, dukkhassa anattattā anattato anupassati. Yasmā pana yaṃ aniccaṃ dukkhaṃ anattā, taṃ anabhinanditabbaṃ, na tattha rajjitabbaṃ, tasmā vuttaṃ ‘‘nibbindati no nandati,virajjati no rajjatī’’ti. So evaṃ arajjanto rāgaṃ nirodheti no samudeti, samudayaṃ na karotīti attho. Evaṃ paṭipanno ca paṭinissajjati no ādiyati. Ayañhi aniccādianupassanā tadaṅgavasena saddhiṃ kāyatannissayakhandhābhisaṅkhārehi kilesānaṃ pariccajanato, saṅkhatadosadassanena tabbiparīte nibbāne tanninnatāya pakkhandanato ‘‘pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggo cā’’ti vuccati, tasmā tāya samannāgato bhikkhu vuttanayena kilese ca pariccajati, nibbāne ca pakkhandati , tathābhūto ca nibbattanavasena kilese na ādiyati, nāpi adosadassitāvasena saṅkhatārammaṇaṃ. Tena vuttaṃ ‘‘paṭinissajjati no ādiyatī’’ti. Idānissa tāhi anupassanāhi yesaṃ dhammānaṃ pahānaṃ hoti, taṃ dassetuṃ ‘‘so taṃ aniccato anupassanto niccasaññaṃ pajahatī’’ti. Tattha niccasaññanti ‘‘saṅkhārā niccā’’ti evaṃ pavattaviparītasaññaṃ. Diṭṭhicittavipallāsapahānamukheneva saññāvipallāsappahānanti saññāgahaṇaṃ, saññāsīsena vā tesampi gahaṇaṃ daṭṭhabbaṃ. Nandinti sappītikataṇhaṃ. Sesaṃ vuttanayemeva.

『苦』者，谓对苦不察等辞亦同理。此处有别：无常即苦，故此身对苦不察；对于苦则是不我，对不我亦不察。因为无常、苦、不我是不可乐的，不应喜爱，也不应贪求。因此经言『生厌者，不喜乐，离欲者，不贪着』。正是由不喜而断烦恼不生，故不生此起，即无苦集。如此修行者舍弃而不取着。此乃无常等相正观，与身体及诸蕴相关聚合断除烦恼因缘，于苦恶见断灭后，谓之出离舍弃。由此具足者，称为比库依教言而弃烦恼，于涅槃趣离执着，无烦恼染着，如实乃涅槃者不取欲、不贪著不贪欲界所引起之烦恼。故经曰：『舍弃者，不着染』。今由诸不灭观，能令所得放弃，故《所观悉为无常者，舍弃常想也》。常想谓『行常存』，即此错误执见。舍弃此见即断偏见及错误见，取舍心获得净持。如乐则生烦恼渴爱。如余文字亦从此理释。

Viharatīti iminā kāyānupassanāsamaṅgino iriyāpathavihāro vuttoti āha ‘‘iriyatī’’ti iriyāpathaṃ pavattetīti attho. Ārammaṇakaraṇavasena abhibyāpanato ‘‘tīsu bhavesū’’ti vuttaṃ, uppajjanavasena pana kilesā parittabhūmakā evāti. Yadipi kilesānaṃ pahānaṃ ātāpananti taṃ sammādiṭṭhiādīnampi attheva, ātāpa-saddo pana vīriyeyeva niruḷhoti vuttaṃ ‘‘vīriyassetaṃ nāma’’nti. Atha vā paṭipakkhapahāne sampayuttadhammānaṃ abbhussahanavasena pavattamānassa vīriyassa sātisayaṃ tadātāpananti vīriyameva tathā vuccati, na aññe dhammā. Ātāpīti cāyamīkāro pasaṃsāya, atisayassa vā dīpakoti ātāpīgahaṇena sammappadhānasamaṅgitaṃ dasseti. Sammā, samantato, sāmañca pajānanto sampajāno, asammissato vavatthāne aññadhammānupassitābhāvena sammā aviparītaṃ, sabbākārapajānanena samantato, uparūpari visesāvahabhāvena pavattiyā sayaṃ pajānantoti attho. Yadi paññāya anupassati, kathaṃ satipaṭṭhānatāti āha ‘‘na hī’’tiādi. Sabbatthikanti sabbattha bhavaṃ sabbattha līne uddhate ca citte icchitabbattā, sabbe vā līne uddhate ca bhāvetabbā bojjhaṅgā atthikā etāyāti sabbatthikā. Satiyā laddhūpakārāya eva paññāya ettha yathāvutte kāye kammaṭṭhāniko bhikkhu kāyānupassī viharati. Antosaṅkhepo anto olīyano, kosajjanti attho. Upāyapariggaheti ettha sīlavisodhanādi gaṇanādi uggahakosallādi ca upāyo, tabbipariyāyato anupāyo veditabbo. Yasmā ca upaṭṭhitassati yathāvuttaupāyaṃ na pariccajati, anupāyañca na upādiyati, tasmā vuttaṃ ‘‘muṭṭhassati…pe… asamatthohotī’’ti. Tenāti upāyānupāyānaṃ pariggahaparivajjanesu apariccāgāpariggahesu ca asamatthabhāvena assa yogino.

『行住』者，谓若于身观不分散者，谓其行走卧坐。以作修持缘故遍及三界，因烦恼破坏故难生。虽烦恼令弃邪道，亦于正见生奋发，此讠曰『精进』。若断恶见亦于共修具毅力勤奋称为精进。此讠为努カ。又谓勤奋为称赞，乃智慧之灯，具诸善行，乃正精进。正知能够全面、正确、圆融了解诸法；如实知晓而不偏离，知其本质与内涵。如若依智慧而观身，如何修外道？故称『不为』等。『普遍』谓遍及诸法，随心所欲令诸觉支生。此智慧所知知受根本之身观修者也。末尾以此作小结，谓善巧之法，戒净等皆为应用方法。若不舍弃正当妙法、亦不取不应法，故曰『能得自由，无不能』。意谓非各种法无不具自由及自在性，修此行者。

Yasmā satiyevettha satipaṭṭhānaṃ vuttā, tasmāssa sampayuttā dhammā vīriyādayo aṅganti āha ‘‘sampayogaṅgañcassa dassetvā’’ti. Aṅga-saddo cettha kāraṇapariyāyo daṭṭhabbo, satiggahaṇeneva cettha samādhissati gahaṇaṃ daṭṭhabbaṃ tassā samādhikkhandhe saṅgahitattā. Yasmā vā satisīsenāyaṃ desanā. Na hi kevalāya satiyā kilesappahānaṃ hoti, nibbānādhigamo vā, na ca kevalā sati pavattati, tasmāssa jhānadesanāyaṃ savitakkādivacanassa viya sampayogaṅgadassanatāti aṅga-saddassa avayavapariyāyatā daṭṭhabbā. Pahānaṅganti ‘‘vivicceva kāmehī’’tiādīsu (dī. ni. 1.226; ma. ni. 1.271, 287; saṃ. ni. 2.152; a. ni. 4.123; pārā. 11) viya pahātabbaṅgaṃ dassetuṃ. Yasmā ettha lokiyamaggo adhippeto, na lokuttaramaggo, tasmā pubbabhāgiyameva vinayaṃ dassento ‘‘tadaṅgavinayena vā vikkhambhanavinayena vā’’ti āha. Tesaṃ dhammānanti vedanādidhammānaṃ. Tesañhi tattha anadhippetattā ‘‘atthuddhāranayenetaṃ vutta’’nti vuttaṃ.

由正念已教正观，故列诸行所缘诸法如精进等诸支名目，谓『诸行四支显其相互关系』。此言『四支』者，即心受所缘因缘所成。心以念取法，故得安心。又凭定力以摄持定心。此皆是念之法门。忆念具足故能摄其境界。非独有念能断诸染污或得涅槃，亦非唯念发生，此故配合禅定教言，有思有觉，方具和合成义。谓『四支』表现出并非孤立之一法，乃心法相续和合教理。『舍弃诸欲』等义法亦应显示。此非出世间正见而仅属世间法，故先示此行。如前文律藏中，有教出世道也。此处先示行止部分，谓惰慢之见生起故破坏律教。即为正道前缘谛也。因诸行为苦起，故明其理义。

Avisesena dvīhipi nīvaraṇappahānaṃ vuttanti katvā puna ekekena vuttaṃ pahānavisesaṃ dassetuṃ ‘‘visesenā’’ti āha. Atha vā ‘‘vineyya nīvaraṇānī’’ti avatvā abhijjhādomanassavacanassa payojanaṃ dassento ‘‘visesenā’’tiādimāha. Kāyānupassanābhāvanāya hi ujuvipaccanīkānaṃ anurodhādīnaṃ pahānaṃ dassanaṃ etassa payojananti. Kāyasampattimūlakassāti rūpa-bala-yobbanārogyādi-sarīrasampadā-nimittassa. Vuttavipariyāyato kāyavipattimūlako virodho veditabbo. Kāyabhāvanāyāti kāyānupassanābhāvanāya. Sā hi idha ‘‘kāyabhāvanā’’ti adhippetā. Tenāti anurodhādippahānavacanena. Yogānubhāvo hītiādi vuttassevatthassa pākaṭakaraṇaṃ.

尤当以二部分阐述断烦恼：先论烦恼断灭；次专言断烦恼之特殊法门。称其为特殊的，在此示例烦恼断灭如断贪瞋痴。先言断除烦恼，即非施行压伏烦恼，乃断根本。次意谓离贪瞋痴不沾染。此有袪除烦恼的彼岸目标准，因此说呵护内心炼习断除为因。此为身体观修行者。依照此藏法名为断虑。依观心过程断除烦恼。此是特殊意义。言特殊即教此观而断烦恼。因练习三法力能得验证。所谓感官体验之瑜伽效果，实为此观的明显证明。

Satisampajaññenāti atisampajaññaggahaṇena. Sabbatthikakammaṭṭhānanti buddhānussati mettā maraṇassati asubhabhāvanā ca. Idañhi catukkaṃ yoginā parihariyamānaṃ ‘‘sabbatthikakammaṭṭhāna’’nti vuccati atisampajaññabalena avicchinnassa tassa pariharitabbattā, satiyā vā samatho vutto tassā samāddhikkhandhena saṅgahitattā.

『念明了』者，以过度清楚地了知并摄心也。『遍行业所缘』者，谓忆佛、慈心、死念、不净观等入遍行业行者。现今四禅士于彼已广泛修行，称为遍行业。此乃以念明了力护持，故永不荒废，亦由定力能聚心，故称此名。

Tenāti saddatthaṃ anādiyitvā bhāvatthasseva vibhajanavasena pavattena vibhaṅgapāṭhena saha. Aṭṭhakathānayoti saddatthassapi vivaraṇavasena yathārahaṃ vutto atthasaṃvaṇṇanānayo. Yathā saṃsandatīti yathā atthato adhippāyato ca avilomento aññadatthu saṃsandati sameti, evaṃ veditabbo.

此言即从整体意义弃无益处部分，割舍非本质之成分，佐以判释次第，称为文、义、注。若所续中有相续相合的义理，须知其相续而转;此即所谓所谓细究相续的道理。

Vedanādīnaṃpuna vacaneti ettha nissayapaccayabhāvavasena cittadhammānaṃ vedanāsannissitattā pañcavokārabhave arūpadhammānaṃ rūpapaṭibaddhavuttito ca vedanāya kāyādianupassanāpasaṅgepi āpanne tadasammissato vavatthānadassanatthaṃ ghanavinibbhogādidassanatthañca dutiyavedanāgahaṇaṃ. Tena na vedanāyaṃ kāyānupassī, cittadhammānupassī vā, atha kho vedanānupassīyevāti vedanāsaṅkhāte vatthusmiṃ vedanānupassanākārasseva dassanena asammissato vavatthānaṃ dassitaṃ hoti. Tathā ‘‘yasmiṃ samaye sukhā vedanā, na tasmiṃ samaye dukkhā adukkhamasukhā vā vedanā. Yasmiṃ vā pana samaye dukkhā adukkhamasukhā vā vedanā, na tasmiṃ samaye itarā vedanā’’ti vedanābhāvasāmaññe aṭṭhatvā taṃ taṃ vedanaṃ vinibbhujitvā dassanena ghanavinibbhogo dhuvabhāvaviveko dassito hoti. Tena tāsaṃ khaṇamattāvaṭṭhānadassanena aniccatāya tato eva dukkhatāya anattatāya ca dassanaṃ vibhāvitaṃ hoti. Ghanavinibbhogādīti ādi-saddena ayampi attho veditabbo. Ayañhi vedanāyaṃ vedanānupassīyeva, na aññadhammānupassī. Kiṃ vuttaṃ hoti – yathā nāma bālo amaṇisabhāvepi udakabubbuḷake maṇiākārānupassī hoti, na evamayaṃ ṭhitiramaṇīyepi vedayite, pageva itarasmiṃ manuññākārānupassī, atha kho khaṇabhaṅguratāya avasavattitāya kilesāsucipaggharaṇatāya ca aniccaanattaasubhākārānupassī, vipariṇāmadukkhatāya saṅkhāradukkhatāya ca visesato dukkhānupassīyevāti vuttaṃ hoti. Evaṃ cittadhammesupi yathārahaṃ puna vacane payojanaṃ vattabbaṃ. ‘‘Kevalaṃ panidhā’’tiādinā idha ‘ettakaṃ veditabba’’nti veditabbaparicchedaṃ dasseti. Esa nayoti iminā yathā cittaṃ dhammā ca anupassitabbā, tathā tāni anupassanto ‘‘citte cittānupassī, dhammesu dhammānupassī’’ti veditabboti imamatthaṃ atidisati.

再次论及受等诸法时，于此处以依缘条件之理，应解为心法因受而生。由此分为五根轮，属无色法者，亦即形色所拘缚之受；即使以身、等法之观视而于受不起染，则为观察，既作此观察，目的是显示实体消散等，次为二受聚集。由此，非缘身、心二法之观，然当以受法为所观所缘。此即受所摄诸所缘法中，受之观法，如不染之现前显相。正如经中说：『于何时得受乐受，于此时不得受苦乐受；何时受苦乐受，则他时不得受他受。』此因断灭受之普遍性，分别断灭各受，故体显现受之坚实现灭。以此一瞬观察其生灭，遂见无常，继而显其苦与无我。坚实现灭一词，应以其开始辞观察之意会。此受者，仅于受中观，无他法观。举例言，愚人虽观水泡虽美如宝，却无常非乐，唯于他人形观而非己乐；依断灭之短暂变化，染污秽烦苦相观，及因变故烦苦法之苦乃显。对此心法亦当如是，意示论述之用。又曰纯粹观受，谓须有受为缘而观，如此则正见受法。此义甚明，犹如此心法及法不可不观，故谓“心得观，法得法观”，意尽明矣。

Yosukhaṃ dukkhato addāti yo bhikkhu sukhavedanaṃ vipariṇāmadukkhatāya ‘‘dukkha’’nti paññācakkhunā addakkhi. Dukkhamaddakkhi sallatoti dukkhavedanaṃ pīḷājananato antotudanato dunnīharaṇato ca sallanti addakkhi passi. Adukkhamasukhanti upekkhāvedanaṃ. Santanti sukhadukkhāni viya anoḷārikatāya paccayavasena vūpasantasabhāvatāya ca santaṃ. Aniccatoti hutvā abhāvato udayabbayavantato tāvakālikatoniccapaṭikkhepato ca ‘‘anicca’’nti yo addakkhi. Sa ve sammaddaso bhikkhu ekaṃsena paribyattaṃ vā vedanāya sammā passanakoti attho.

对『苦即乐之反面』而言，若有比库透彻智慧，识得乐受因变化苦而为苦。观察苦受表现为忧伤、痛苦、烦恼、不适等。如同喜乐不苦者，所谓无喜无苦的平等受，则为舍受。此舍受如静水之状态，因因缘聚而宁静。见其无常者，乃于生灭不住中现之时刻短促也，堪为正见沙门。

Dukkhātipīti saṅkhāradukkhatāya dukkhā itipi. Sabbaṃ taṃ dukkhasminti sabbaṃ taṃ vedayitaṃ dukkhasmiṃ antogadhaṃ pariyāpannaṃ vadāmi saṅkhāradukkhatānativattanato. Sukhadukkhatopi cāti sukhādīnaṃ ṭhitivipariṇāmaññāṇasukhatāya vipariṇāmaṭhitiaññāṇadukkhatāya ca vuttattā tissopi sukhato, tissopi ca dukkhato anupassitabbāti attho. Rūpādi-ārammaṇachandādi-adhipati-ñāṇādi-sahajāta- kāmāvacarādi-bhūminānattabhedānaṃ kusalākusala-taṃvipākakiriyā-nānattādibhedānañca, ādi-saddena saṅkhārikāsaṅkhārikasa-vatthukāvatthukādi-nānattabhedānañca vasenāti yojetabbaṃ. Suññatadhammassāti ‘‘dhammā hontī’’tiādinā (dha. sa. 121) suññatavāre āgatasuññatasabhāvassa vasena. ‘‘Kāmañcetthā’’tiādinā pubbe pahīnattā puna pahānaṃ na vattabbanti codanaṃ dasseti, maggacittakkhaṇe vā ekattha pahīnaṃ sabbattha pahīnameva hotīti visuṃ visuṃ na vattabbanti. Tattha purimāya codanāya nānāpuggalaparihāro, pacchimāya nānācittakkhaṇikaparihāro. Lokiyabhāvanāya hi kāye pahīnaṃ na vedanādīsu pahīnaṃ hoti yadipi na pavatteyya, na paṭipakkhabhāvanāya tattha sā abhijjhādomanassassa appavatti hotīti puna tappahānaṃ vattabbamevāti. Ekattha pahīnaṃ sesesupi pahīnaṃ hotīti maggasatipaṭṭhānabhāvanaṃ, lokiyabhāvanāya vā sabbattha appavattimattaṃ sandhāya vuttaṃ. ‘‘Pañcapi khandhā loko’’ti hi vibhaṅge (vibha. 362, 364, 366, 373) catūsupi ṭhānesu vuttanti.

所谓苦，是因聚苦故而苦也。总而言之，众法俱苦者，此乃苦受所摄深意的总说。又云，乐苦亦苦者，指乐等因起灭变化常被认作苦。即使乐苦都要观，意是乐亦应观苦，苦亦应观乐。对此，可由种种相，如色之所缘、欲等先天基，善恶果报、行、异质差别等作观。起承载此理，即各类行法、无为法、生灭法等差别以显现。所谓空性诸法，是指空性法随现空性体。对“欲”等字，示以先断再断不应存留之义，在道心集时一次断除，所断定不灭无处不在。初断是多样人物转换终止，后断是心念瞬显却终归于灭。世间修习中，色等虽断，受等境依然存在。于此，应断除贪等烦恼。故云：『五蕴即世间』，意于他处四处皆有说。

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Ānāpānapabbavaṇṇanā入出息品释义

§107

107. Bāhirakesupi ito ekadesassa sambhavato sabbappakāraggahaṇaṃ kataṃ ‘‘sabbappakārakāyānupassanānibbattakassā’’ti. Tena ye ime ānāpānapabbādivasena āgatā cuddasappakārā, tadantogadhā ca ajjhattādianupassanā pakārā, tathā kāyagatāsatisutte (ma. ni. 3.154) vuttā kesādivaṇṇasaṇṭhānakasiṇārammaṇacatukkajjhānappakārā, lokiyādippakārā ca, te sabbepi anavasesato saṅgaṇhāti. Ime ca pakārā imasmiṃyeva sāsane, na ito bahiddhāti vuttaṃ ‘‘sabbappakāra…pe… paṭisedhano cā’’ti. Tattha tathābhāvapaṭisedhanoti sabbappakārakāyānupassanānibbattakassa puggalassa aññasāsanassa nissayabhāvapaṭisedhano. Etena ‘‘idha, bhikkhave’’ti ettha idha-saddo antogadhaevasaddatthoti dasseti . Santi hi ekapadānipi sāvadhāraṇāni yathā ‘‘vāyubhakkho’’ti (dī. ni. ṭī. 2.374). Tenāha ‘‘idheva samaṇo’’tiādi. Paripuṇṇasamaṇakaraṇadhammo hi so, yo sabbappakārakāyānupassanānibbattako. Parappavādāti paresaṃ aññatitthiyānaṃ nānappakārā vādā titthāyatanāni.

107. 外境与此处一体之因起，谓已成诸因缘，即为“诸因诸法身观生佛果者”。因由此气息等十五因，一切及内外观所依设施，及内诸念四禅等成就，亦属世间因缘，此一切都连续无断积聚。且此因皆于此教法内，不含此外，此为断非本教法依赖之理。在此以“此处”，为内在义。亦有一句“风息者”等说法。故云“此处沙门”，指乃具足所有因缘者。所谓“他说”，是他方诸异见之称谓。

Araññādikasseva bhāvanānurūpasenāsanataṃ dassetuṃ ‘‘imassa hī’’tiādi vuttaṃ. Duddamo damathaṃ anupagato goṇo kūṭagoṇo. Dohanakāle yathā thanehi anavasesato khīraṃ na paggharati, evaṃ dohapaṭibandhinī kūṭadhenu. Rūpasaddādike paṭicca uppajjanakaassādo rūpārammaṇādiraso. Pubbe āciṇṇārammaṇanti pabbajjāto pubbe, anādimati vā saṃsāre paricitārammaṇaṃ.

亦如林中或其他处，按修习次第安置，应当说“此为良方”等。劣劣者如不驯服者，群牛、群牝牛群。采牛时如若未作为良求，牛不服从。连及诸色声等感官刺激皆招致贪恋。所谓过往众生，乃既发趣逆境，及无明轮回中熟知感官境界者。

Nibandheyyāti bandheyya. Satiyāti sammadeva kammaṭṭhānassa sallakkhaṇavasena pavattāya satiyā. Ārammaṇeti kammaṭṭhānārammaṇe. Daḷhanti thiraṃ, yathā satokārissa upacārappanābhedo samādhi ijjhati, tathā thāmagataṃ katvāti attho.

“应被缚”即被束缚之义。正念即正当修习业勤的标记正在运作。缘即缘起之缘。定即坚固、稳定，如正念内在不动摇，定生故意不动摇之义也。

Visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānanti sabbesaṃ buddhānaṃ, ekaccānaṃ paccekabuddhānaṃ, buddhasāvakānañca visesādhigamassa, aññena kammaṭṭhānena adhigatavisesānaṃ diṭṭhadhammasukhavihārassa ca padaṭṭhānabhūtaṃ. Vatthuvijjācariyo viya bhagavā yogīnaṃ anurūpanivāsaṭṭhānupadisanato. Bhikkhu dīpisadiso araññe ekākī viharitvā paṭipakkhanimmathanena icchitatthasādhanato. Phalamuttamanti sāmaññaphalaṃ sandhāyāha. Parakkamajavayoggabhūminti bhāvanussāhajavassa yoggakaraṇabhūmibhūtaṃ.

『殊胜成就、显现如法之乐住及处』者，是诸佛所有，有些辟支佛亦具，及佛弟子们亦有殊胜成就之功德。这是因他修行法不同而得的殊胜现行与乐住及其所住之处。世尊如同知事之师，教诲瑜伽行者以适合他们根机之精进住处。比库如同灯塔般，于深林独居，一心调伏对治，于欲达目的而修持。所谓圣果，即此出世果。所谓勇猛迅速之条件地，指由修习而生支力之修行所依之基础。

Assāsapassāsānaṃ vasena sikkhatoti assāsapassāsānaṃ dīgharassatāpajānana-sabbakāyapaṭisaṃvedana-oḷārikoḷārikapaṭippassambhanavasena bhāvanānuyogaṃ sikkhato, tathābhūto vā hutvā tisso sikkhā pavattayato. Assāsapassāsanimitteti assāsapassāsasannissayena upaṭṭhitapaṭibhāganimitte. Assāsapassāse pariggaṇhāti rūpamukhena vipassanaṃ abhinivisanto, yo ‘‘assāsapassāsakammiko’’ti vutto. Jhānaṅgāni pariggaṇhāti arūpamukhena vipassanaṃ abhinivisanto. Vatthu nāma karajakāyo cittacetasikānaṃ pavattiṭṭhānabhāvato. Añño satto vā puggalo vā natthīti visuddhadiṭṭhi ‘‘tayidaṃ dhammamattaṃ na ahetukaṃ, nāpi issarādivisamahetukaṃ, atha kho avijjādīhi eva sahetuka’’nti addhattayepi kaṅkhāvitaraṇena vitiṇṇakaṅkho ‘‘yaṃ kiñci rūpa’’ntiādinā (ma. ni. 1.361; ma. ni. 2.113; ma. ni. 3.86; a. ni. 4.181; paṭi. ma. 1.48) kalāpasammasanavasena tilakkhaṇaṃ āropetvā udayabbayānupassanādivasena vipassanaṃ vaḍḍhento anukkamena maggapaṭipāṭiyā.

『呼吸息出息入之修习』者，谓通过对长短呼吸之知识，了知其遍身感知之强烈与渐缓，依此修习，得成如实相。或得三明，转分别学法而发起。所谓呼吸之缘起，即缘于呼吸发生之因缘。于呼吸处所生修习称为呼吸安住者，即称为“呼吸修行者”。禅定各门则归于非形禅用明，应指观者。所依之物，谓身心之所现行。其他有情或人无实体，清净见说“此法纯属法性，无因无主不平等原因，乃无明诸因所生”，故去疑断执。以法聚义，标三相，以观其生灭变化而增进内观，循序而行道途。

Parassa vā assāsapassāsakāyeti idaṃ sammasanacāravasenāyaṃ pāḷi pavattāti katvā vuttaṃ, samathavasena pana parassa assāsapassāsakāye appanānimittuppatti eva natthīti. Idaṃ ubhayaṃ na labbhatīti ‘‘ajjhattaṃ, bahiddhā’’ti ca vuttaṃ idaṃ dhammadvayaghaṭitaṃ ekato ārammaṇabhāvena na labbhati.

所谓他入呼吸身者，即论述为比喻说法，谓其呼吸禅用为止而已，无法显入他呼吸体。此二法之性，内外咸缺，故同一依止不能得住。

Samudeti etasmāti samudayo, so eva kāraṇaṭṭhena dhammoti samudayadhammo, assāsapassāsānaṃ pavattihetukarajakāyādi. Tassa anupassanasīlo samudayadhammānupassī. Taṃ pana samudayadhammaṃ upamāmukhena dassento ‘‘yathā nāmā’’tiādimāha. Tattha bhastanti ruttiṃ. Gaggaranāḷinti ukkāpanāḷiṃ. Teti karajakāyādike. Yathā assāsapassāsakāyo karajakāyādisambandhī phalabhāvena, evaṃ tepi assāsapassāsakāyasambandhino hetubhāvenāti ‘‘samudayadhammā kāyasmi’’nti vattabbataṃ labhantīti vuttaṃ ‘‘samudaya…pe… vuccatī’’ti. Pakativācī vā dhamma-saddo ‘‘jātidhammāna’’ntiādīsu (ma. ni. 1.131; ma. ni. 3.373; paṭi. ma. 1.33) viyāti kāyassa paccayasamavāye uppajjanapakatikānupassī ‘‘samudayadhammānupassī’’ti vutto. Tenāha – ‘‘karajakāyañcā’’tiādi. Evañca katvā kāyasminti bhummavacanañca samatthitaṃ hoti. Vayadhammānupassīti ettha ahetukattepi vināsassa yesaṃ hetudhammānaṃ abhāve yaṃ na hoti, tadabhāvo tassa abhāvassa hotu viya voharīyatīti upacārato karajakāyādiabhāvo assāsapassāsakāyassa vayakāraṇaṃ vutto. Tenāha ‘‘yathā bhastāyā’’tiādi. Ayaṃ tāvettha paṭhamavikappavasena atthavibhāvanā. Dutiyavikappavasena pana upacārena vināyeva attho veditabbo. Ajjhattabahiddhānupassanā viya bhinnavatthuvisayatāya samudayavayadhammānupassanāpi ekakāle na labbhatīti āha ‘‘kālena samudayaṃ kālena vayaṃ anupassanto’’ti.

所谓集者，即指集起，亦谓因缘成法，即集谛，是呼吸发生之因缘所成之身。违背观此集法者，谓不正观集之法者。世尊以喻教示“如名”者，如教言“如名财宝”之义。此中誦闻，谓铜铃管。以此譬喻身集等缘发起之法。故呼吸身等与因果缘起一样，乃因缘所生，以“集谛属身上”为说。因彼缘起法，犹如呼吸身无常，于无因无灭中，谓无因缘则灭，故彼无为因说为消灭因。谓呼吸身灭因，譬喻铜铃。此为第一避疑段，次以补释相应。内外观修，因诸理境异，无法同时得成，故曰“随时观集随时观灭”。

Atthi kāyoti eva-saddo luttaniddiṭṭhoti ‘‘kāyova atthī’’ti vatvā avadhāraṇena nivatthitaṃ dassento ‘‘na satto’’tiādimāha. Tassattho – yo rūpādīsu sattavisattatāya paresañca sajjāpanaṭṭhena, satvaguṇayogato vā ‘‘satto’’ti parehi parikappito. Tassa sattanikāyassa pūraṇato ca cavanupapajjanadhammatāya galanato ca ‘‘puggalo’’ti. Thīyati saṃhaññati ettha gabbhoti ‘‘itthī’’ti. Puri pure bhāge seti pavattatīti ‘‘puriso’’ti. Āhito ahaṃmāno etthāti ‘‘attā’’ti, attano santakabhāvena ‘‘attaniya’’nti. Paro na hotīti katvā ‘‘aha’’nti, mama santakanti katvā ‘‘mama’’nti. Vuttappakāravinimutto aññoti katvā ‘‘kocī’’ti, tassa santakabhāvena ‘‘kassacī’’ti parikappetabbo koci natthi, kevalaṃ kāyo eva atthīti attattaniyasuññatameva kāyassa vibhāveti. Evanti ‘‘kāyova atthī’’tiādinā vuttappakārena. Ñāṇapamāṇatthāyāti kāyānupassanāñāṇaparaṃ pamāṇaṃ pāpanatthāya. Satipamāṇatthāyāti kāyapariggāhikasatipavattaṃ satiparaṃ pamāṇaṃ pāpanatthāya. Imassa hi vuttanayena ‘‘atthi kāyo’’ti aparāparuppattivasena paccupaṭṭhitā sati bhiyyoso mattāya tattha ñāṇassa satiyā ca paribrūhanāya hoti. Tenāha ‘‘satisampajaññānaṃ vaḍḍhatthāyā’’ti.

有“形身”为言者，此以“身有”为灭因之名，义为不实体。所谓“有”，因非实体，因他依止形色等而称“存在”。或谓“众有”为多因累，谓有涵盖知法之形色因缘相续，称为“人之存在”。“女”作“孕”，谓于胎中存在；“人”作“分”，谓形体分部；“我”为自我称谓，以指自所领属；“他”非我者；“谁”为问我，称“有人否？”。以诸说释形为“形身存在”。谓此“形身存在”为知识观测之标准；善巧之念观是其由，是念之量也。以此教示“身有”一词，意在说明具现念觉之成就。故言“为念觉知增强也”。

Imissā bhāvanāya taṇhādiṭṭhigāhānaṃ ujupaṭipakkhattā vuttaṃ ‘‘taṇhā…pe… viharatī’’ti. Tathābhūto ca loke kiñci ‘‘aha’’nti vā ‘‘mama’’nti vā gahetabbaṃ na passati, kuto gaṇheyya. Tenāha ‘‘na ca kiñcī’’tiādi. Evampīti ettha pi-saddo heṭṭhā niddiṭṭhassa tādisassa atthassa abhāvato avuttasamuccayatthoti dassento ‘‘upari atthaṃ upādāyā’’ti āha. ‘‘Eva’’nti pana niddiṭṭhākārassa paccāmasanaṃ nigamanavasena katanti āha ‘‘iminā pana…pe… dassetī’’ti. Pubbabhāgasatipaṭṭhānassa idhādhippetattā vuttaṃ ‘‘sati dukkhasacca’’nti. Sā pana sati yasmiṃ attabhāve, tassa samuṭṭhāpikā taṇhā tassāpi samuṭṭhāpikā eva nāma hoti tadabhāve abhāvatoti āha ‘‘tassā samuṭṭhāpikā purimataṇhā’’ti. Appavattīti appavattinimittaṃ, na pavattati etthāti vā appavatti. Catusaccavasenāti catusaccakammaṭṭhānavasena. Ussakkitvāti visuddhiparamparāya āruhitvā, bhāvanaṃ upari netvāti attho. Niyyānamukhanti vaṭṭadukkhato nissaraṇūpāyo.

为此修习，断除渴爱之正见，谓渴爱住于心之正、邪两边，令心不偏于“我”与“彼”，缘觉世界如其实。世间中无所谓我及我的实物，正觉如是说“无有一物可执著”。由此言说，阐明彼此混杂之未知理趣：“上用执取为缘”，谓正见生起故。又说由此说者终结言辞，以正理说“此当现之”，又说“净之四念处”，先说“念于苦谛”，此念生起自己内处中，因缘生渴爱；无生则灭，故谓“其生起之根本前爱”。言不生为不生之缘，不生即无故，不生谓非生。此说成就四圣谛之理。升起清净之修行，由此上修以成觉道果。所谓安然离去者，即断苦道之出离法门。

Ānāpānapabbavaṇṇanā niṭṭhitā. · 入出息品释义已毕。

Iriyāpathapabbavaṇṇanā威仪路品释义

§108

108.Iriyāpathavasenāti iriyanaṃ iriyā, kiriyā, idha pana kāyikapayogo veditabbo. Iriyānaṃ patho pavattimaggoti iriyāpatho, gamanādisarīrāvatthā. Gacchanto vā hi satto kāyena kattabbakiriyaṃ kareyya ṭhito vā nisinno vā nipanno vāti. Tesaṃ vasena, iriyāpathavibhāgenāti attho. Puna caparanti puna ca aparaṃ, yathāvuttaānāpānakammaṭṭhānato bhiyyopi aññaṃ kāyānupassanākammaṭṭhānaṃ kathemi, suṇāthāti vā adhippāyo. Gacchanto vātiādi gamanādimattajānanassa gamanādigatavisesajānanassa ca sādhāraṇavacanaṃ. Tattha gamanādimattajānanaṃ idha nādhippetaṃ, gamanādigatavisesajānanaṃ pana adhippetanti taṃ vibhajitvā dassetuṃ ‘‘tattha kāma’’ntiādi vuttaṃ. Sattūpaladdhinti satto atthīti upaladdhiṃ sattaggāhaṃ na jahati na pariccajati ‘‘ahaṃ gacchāmi, mama gamana’’nti gāhasabbhāvato. Tato eva attasaññaṃ ‘‘atthi attā kārako vedako’’ti evaṃ pavattaṃ viparītasaññaṃ na ugghāṭeti nāpaneti apaṭipakkhabhāvato, ananabrūhanato vā. Evaṃ bhūtassa cassa kuto kammaṭṭhānādibhāvoti āha ‘‘kammaṭṭhānaṃ vā satipaṭṭhānabhāvanā vā na hotī’’ti. Imassa panātiādisukkapakkhassa vuttavipariyāyena attho veditabbo. Tameva hi atthaṃ vivarituṃ ‘‘idaṃ hī’’tiādi vuttaṃ. Tattha ko gacchatīti gamanakiriyāya kattupucchā, sā kattubhāvavisiṭṭhaattapaṭikkhepatthā dhammamattasseva gamanasiddhidassanato. Kassa gamananti akattutāvisiṭṭhaattaggāhapaṭikkhepatthā. Kiṃkāraṇāti pana paṭikkhittakattukāya gamanakiriyāya aviparītakāraṇapucchā ‘‘gamananti attā manasā saṃyujjati, mano indriyehi, indriyāni attehī’’ti evamādigamanakāraṇapaṭikkhepanato. Tenāha ‘‘tatthā’’tiādi.

108.所谓行路善法，是指行走的身行。在此，身体的使用应当审察体认。所谓行路者，即行路之道，是行路的身体活动路径。行者无论是行走、站立、坐着或卧倒，皆属于身体的行为。以此方式论，即由行路所取的身体状态，因此称为行路法门。再者，一再重复及起伏变化，根据前文所说的入出息修行法，我们还进行其他的身体观修法，此即后文所说「听」等作为加持。以行为「行走」等起始的动作而言，是以行走等为根本的表达法。此处的「以行走等为根本」未被用为加持，而「以行走后续的特殊性质」则被视为加持，两者明显划分，详细论述中说有「在那里有欲」之类。"生命得著"指众生的存在，得著意谓众生把「我去行走」等以持有行动名义来执著。故此身之自我认知「有我为作主、觉知者」之见不会揭露、不会入心，也不是相反的见解，不是自夸妄言。由此可知，如此存在之所以产生，非由于业处或其他因缘，故论者说「无业处或念处修习」，此即安稳无误之法。故对此正见的反转方言，专门述说「此即此」等，以明此义。此中「谁行走？」问及走动行为的执行，“行”即执行之义，且此问影响到执行的特征，是体悟实法的清晰明照。为何为行者？乃因行者心意投注于行走，心与根共同作用，根作用于自身。对此等行走原因的质疑，故加以说明「在那里」等。

Na koci satto vā puggalo vā gacchati dhammamattasseva gamanasiddhito tabbinimuttassa ca kassaci abhāvato. Idāni dhammamattasseva gamanasiddhiṃ dassetuṃ ‘‘cittakiriyavāyodhātuvipphārenā’’tiādi vuttaṃ. Tattha cittakiriyā ca sā vāyodhātuyā vipphāro vipphandanañcāti cittakiriyavāyodhātuvipphāro, tena. Ettha ca cittakiriyaggahaṇena anindriyabaddhavāyodhātuvipphāraṃ nivatteti, vāyodhātuvipphāraggahaṇena cetanāvacīviññattibhedaṃ cittakiriyaṃ nivatteti, ubhayena pana kāyaviññattiṃ vibhāveti. ‘‘Gacchatī’’ti vatvā yathā pavattamāne kāye ‘‘gacchatī’’ti vohāro hoti, taṃ dassetuṃ ‘‘tasmā’’tiādi vuttaṃ. Tanti gantukāmatāvasena pavattacittaṃ. Vāyaṃ janetīti vāyodhātuadhikaṃ rūpakalāpaṃ janeti, adhikatā cettha sāmatthiyato, na pamāṇato. Gamanacittasamuṭṭhitaṃ sahajātarūpakāyassa thambhanasandhāraṇacalanānaṃ paccayabhūtena ākāravisesena pavattamānaṃ vāyodhātuṃ sandhāyāha ‘‘vāyo viññattiṃ janetī’’ti. Adhippāyasahabhāvī hi vikāro viññatti, yathāvuttaadhikabhāveneva ca vāyogahaṇaṃ, na vāyodhātuyā eva janakabhāvato, aññathā viññattiyā upādāyarūpabhāvo durupapādo siyā. Purato abhinīhāro puratobhāgena kāyassa pavattanaṃ, yo ‘‘abhikkamo’’ti vuccati.

无一生命或有人仅凭法义而行走证明自身得成而无他。今欲显示仅凭法义得成，无他从业火风变化产生，故有「心作用与风元素的变化」说。其中心作用与风元素的变化意指风的扩张活动，此心因分离五根束缚的风变化而逆转，风变化因意志使变化，而意识则逆转心作用。两者兼有时分别身识，谓之心作用。说「行走」时，身行正在进行，故说「行走」是流转作用，因故说「因是如此」。因心行之流转，于行走之意趣中生起。风元素生成多风聚累，非以量多论，而以能力为说。行走心出现因同病相怜般的先天风行身之乳止系止、骨骼骨缝等条件，故谓「风生识现行」。共缘加持存在者，谓变化即是识现行，且因增加变化，风受牵引增加，不独由风而生，否则因意识生起而对身体生有缠取，彼则坏掉。如前方位之行，谓之出发。

‘‘Esevanayo’’ti atidesavasena saṅkhepato vatvā tamevatthaṃ vivarituṃ ‘‘tatrāpi hī’’tiādi vuttaṃ. Koṭito paṭṭhāyāti heṭṭhimakoṭito paṭṭhāya. Ussitabhāvoti ubbiddhabhāvo.

「离散」意即以出现离散分别简述，故称「那里也是如此」等。逆转位点者，即下方逆转位点。兴盛意谓振荡、激增之意。

Evaṃpajānatoti evaṃ cittakiriyavāyodhātuvipphāreneva gamanādibhāvo hotīti pajānato tassa evaṃ pajānanāya nicchayagamanatthaṃ ‘‘evaṃ hotī’’ti vicāraṇā vuccati loke yathābhūtaṃ ajānantehi micchābhinivesavasena, lokavohāravasena vā. Atthi panāti attano eva vīmaṃsanavasena pucchāvacanaṃ. Natthīti nicchayavasena sattassa paṭikkhepavacanaṃ. Yathā panātiādi tassevatthassa upamāya vibhāvanaṃ.

由此知心作用与风元素变化即是行走等现象，即知晓之理。就此确认心作用和风元素变化，称此为确认现行走行理的终极到底理。这为世间众生不认识而错误执著实见，或为世俗行为习惯产生的缘故。至于“我存在”是自我辨析的提问，是自我否定的意义。对如此现象的拒绝是一种否定，并以譬喻方式针对此进行阐释。

Nāvā mālutavegenāti yathā acetanā nāvā vātavegena desantaraṃ yāti, yathā ca acetano tejanaṃ kaṇḍo jiyāvegena desantaraṃ yāti, tathā acetano kāyo vātāhato yathāvuttavāyunā nīto desantaraṃ yātīti evaṃ upamāsaṃsandanaṃ veditabbaṃ. Sace pana koci vadeyya ‘‘yathā nāvāya tejanassa ca pellakassa purisassa vasena desantaragamanaṃ, evaṃ kāyassāpī’’ti, hotu, evaṃ icchitovāyamattho. Yathā hi nāvā tejanānaṃ saṃhatalakkhaṇasseva purisassa vasena gamanaṃ, na asaṃhatalakkhaṇassa, evaṃ kāyassāpīti kā no hāni, bhiyyopi dhammamattatāva patiṭṭhaṃ labhati, na purisavādo. Tenāha ‘‘yantaṃ suttavasenā’’tiādi.

如同无意识的船被风力推动穿越河川，或如无意识的火堆靠气息流动而转移方向，身体无意识被气风引导随之而行，亦如被气风推引漂流，其类比应当了解。如果有人说“如船由火、风等风力伴随的男性驾驭者推动而行，身体亦同”亦无妨，此乃比喻气促水流推动之意。船因火之聚合如男性驾驭者行动不是无序的，身体亦如是。这无损身体之固有特质，反使身体于法义层面更坚固，非男人议论。这故谓「随文所说」。

Tattha payuttanti heṭṭhā vuttanayena gamanādikiriyāvasena payojitaṃ. Ṭhātīti tiṭṭhati. Etthāti imasmiṃ loke. Vinā hetupaccayeti gantukāmatācitta-taṃsamuṭṭhāna-vāyodhātu-ādihetupaccayehi vinā. Tiṭṭheti tiṭṭheyya. Vajeti vajeyya gaccheyya ko nāmāti sambandho. Paṭikkhepattho cettha kiṃ-saddoti hetupaccayavirahena ṭhānagamanapaṭikkhepamukhena sabbāyapi dhammappavattiyā paccayādhīnavuttitāvibhāvanena attasuññatā viya aniccadukkhatāpi vibhāvitāti daṭṭhabbā.

其中「连结」为前述行走等行动所依，称受用为根。立脚为站立。此谓「在此世间」。无因无缘则不生，如无欲望心生起即无因缘，故论者说应当生起站立、移动、来往等行为。立应当立，行应当行，移动应当移动，何人？意谓对此理说无关联词否定，作为取消行走进退的门径，由整体法流转支配，如无此关系则空无主体，亦洞彻无常苦之理，令人观照。

Paṇihitoti yathā yathā paccayehi pakārato nihito ṭhapito. Sabbasaṅgāhikavacananti sabbesaṃ catunnampi iriyāpathānaṃ saṅgaṇhanavacanaṃ, pubbe visuṃ visuṃ iriyāpathānaṃ vuttattā idaṃ tesaṃ ekajjhaṃ gahetvā vacananti attho. Purimanayo vā iriyāpathappadhāno vuttoti tattha kāyo appadhāno anunipphādīti idha kāyaṃ padhānaṃ appadhānañca iriyāpathaṃ anunipphādaṃ katvā dassetuṃ dutiyanayo vuttoti evampettha dvinnaṃ nayānaṃ viseso veditabbo. Ṭhitoti pavatto.

「拘束」者，如同依赖各种条件而被固定、安置。所谓「全部行为聚摄语」，即依经文所说，涵盖了身口意三业中四种行路行为的聚摄语。早前经文分别述说了行路的各个方面，此处以其中之一来代表整体意涵。原文中曾说诸多行路行为的首要作用，此处即指出身为行路之首者，其中的身体不过是一个部分的产生。此处将身体的聚摄与行路行为的产生，分别作为两种不同的法门而加以说明。所谓「立起」即是行进之意。

Iriyāpathapariggaṇhanampi iriyāpathavato kāyasseva pariggaṇhanaṃ tassa avatthāvisesabhāvatoti vuttaṃ ‘‘iriyāpathapariggahaṇena kāye kāyānupassī viharatī’’ti. Tenevettha rūpakkhandhavaseneva samudayādayo uddhaṭā. Esa nayo sesavāresupi. Ādināti ettha ādi-saddena yathā ‘‘taṇhāsamudayā kammasamudayā āhārasamudayā’’ti nibbattilakkhaṇaṃ passantopi rupakkhandhassa udayaṃ passatīti ime cattāro āhārā saṅgayhanti, evaṃ ‘‘avijjānirodhā rūpanirodhā’’tiādayopi pañca ākārā saṅgahitāti daṭṭhabbo. Sesaṃ vuttanayameva.

关于行路之聚摄，专指身之聚摄，因身体具有必需分明的特质，故谓之「通过行路聚摄，身行于观身法中」。而这正如色蕴的起灭现象一样，是整体成就中的一个环节。此法门虽为末端，却亦重要。所谓「起始」指的是借助「渴爱之起、业之起、摄取之起」等类似起始辞，表示终止特征中依色蕴观察到的起始，乃是将四种摄取汇集于一处。同理，以「无明灭、色灭」等五种形态合聚亦应当观察。此即所述末端法门。

Iriyāpathapabbavaṇṇanā niṭṭhitā. · 威仪路品释义已毕。

Catusampajaññapabbavaṇṇanā四正知品释义

§109

109.Catusampajaññavasenāti (dī. ni. ṭī. 1.284; saṃ. ni. 5.368; dī. ni. abhi. ṭī. 2.214) samantato pakārehi, pakaṭṭhaṃ vā savisesaṃ jānātīti sampajāno, sampajānassa bhāvo sampajaññaṃ, tathāpavattaṃ ñāṇaṃ. Cattāri sampajaññāni samāhaṭāni catusampajaññaṃ, tassa vasena. Abhikkamanaṃ abhikkantanti āha ‘‘abhikkantaṃ vuccati gamana’’nti. Tathā paṭikkamanaṃ paṭikkantanti āha ‘‘paṭikkantaṃ vuccati nivattana’’nti. Nivattananti ca nivattimattaṃ, nivattitvā pana gamanaṃ gamanameva. Abhiharantoti gamanavasena kāyaṃ upanento.

「依四种正觉而能全面觉知」者，（参阅中长部歌注1.284，小部歌注5.368，中长部阿毗达摩注释2.214）指周遍各处全面明了，即为觉知，此觉知是一种明智，兼具警觉。所谓四种正觉，乃是这四种觉察的总称，针对其条件而言。所谓「前行」是指向前行进，有「前进」之意。反之「回行」则有「回转」之义。「回转」意味着回返之动作，虽然回转后仍可继续前行。所谓「携带」指以前进之法将身体带动。

Sammā pajānanaṃ sampajānaṃ, tena attanā kātabbassa karaṇasīlo sampajānakārīti āha ‘‘sampajaññena sabbakiccakārī’’ti. Sampajānasaddassa sampajaññapariyāyatā pubbe vuttāyeva. Sampajaññaṃ karotevāti abhikkantādīsu asammohaṃ uppādeti eva. Sampajānassa vā kāro etassa atthīti sampajānakārī. Dhammato vaḍḍhisaṅkhātena saha atthena pavattatīti sātthakaṃ, abhikkantādi. Sātthakassa sampajānanaṃ sātthakasampajaññaṃ. Sappāyassa attano upakārāvahassa hitassa sampajānanaṃ sappāyasampajaññaṃ abhikkamādīsu bhikkhācāragocare, aññatthāpi ca pavattesu avijahite kammaṭṭhānasaṅkhāte gocare sampajaññaṃ gocarasampajaññaṃ. Abhikkamādīsu asammuyhanameva sampajaññaṃ asammohasampajaññaṃ. Pariggaṇhitvāti paṭisaṅkhāya.

正确的理解是觉知，为清楚认识所当作为之行为者，此为觉知之本质，即为觉知之作主者，故谓「正觉使一切行为得以成就」。关于「觉知」一词的阐释，早在经文中已有说明。缘于觉知的状态，即能在前行诸法中生起清明无惑，觉知者即是其因。这觉知之主为正觉之主体。此觉知于法理上是伴随增长的，故此生起是有意义的，是有用的，包含诸如前行诸法等。所谓有用的觉知亦称作「有益觉知」。伴随着前行诸法修行为境，此觉知名为通达觉知；若用于其他无关的修行场合，亦名为行持觉知。在前行为引导中不迷惑者，亦称为无惑觉知。所谓「聚摄」即是指深思熟虑。

Tasminti sātthakasampajaññavasena pariggahitaatthe. Attho nāma dhammato vaḍḍhīti yaṃ sātthakanti adhippetaṃ gamanaṃ, taṃ sappāyamevāti siyā kassaci āsaṅkāti tannivattanatthaṃ ‘‘cetiyadassanaṃ tāvā’’tiādi āraddhaṃ. Cittakammarūpakāni viyāti cittakammakatapaṭimāyo viya, yantapayogena vā vicittakammapaṭimāyo viya. Asamapekkhanaṃ gehasitaaññāṇupekkhāvasena ārammaṇassa ayoniso gahaṇaṃ. Yaṃ sandhāya vuttaṃ ‘‘cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassā’’tiādi (ma. ni. 3.308). Hatthiādisammaddena jīvitantarāyo, visabhāgarūpadassanādinā brahmacariyantarāyo.

因此，称此为「有用觉知」，意即依其因缘生起，是合乎法义的。所谓「有用」即是指约定的目标，所谓「目标」指特定的前进道路，此道路即对应任一所缘者，例如利养等。目标的回归即指某些念愿的消失，譬如最初兴起的「舍利子见」等。心行为之形式表现如同心作用的模型，或类似燃烧之火的示现。因缺乏均衡审视，带有无知心智的观摄导致不当执着。如经文所说：「以眼见色而生漠视，此为愚痴平夫凡夫之所为。」例如因所见之象令人生畏，诸如象等动物的生存困难，或破坏梵行的障碍。

Pabbajitadivasato paṭṭhāya bhikkhūnaṃ anuvattanakathā āciṇṇā, ananuvattanakathā pana tassā dutiyā nāma hotīti āha ‘‘dve kathā nāma na kathitapubbā’’ti.

出家日之后，关于比库们的随行事项出现认可之议，未被接受之事项则成为第二类，谓曰「有两类言论，先前未曾论及。」

Evanti ‘‘sace panā’’tiādikaṃ sabbampi vuttākāraṃ paccāmasati, na ‘‘purisassa mātugāmāsubha’’ntiādikaṃ vuccamānaṃ. Yogakammassa pavattiṭṭhānatāya bhāvanāya ārammaṇaṃ kammaṭṭhānanti vuccatīti āha ‘‘kammaṭṭhānasaṅkhātaṃ gocara’’nti. Uggahetvāti yathā uggahanimittaṃ uppajjati, evaṃ uggahakosallassa sampādanavasena uggahetvā. Haratīti kammaṭṭhānaṃ pavatteti, yāva piṇḍapātapaṭikkamā anuyuñjatīti attho. Napaccāharatīti āhārūpabhogato yāva divāṭṭhānupasaṅkamanā kammaṭṭhānaṃ na paṭineti.

此处说“若谓‘若果尔’此类诸句皆为回顾已说，则不可称为‘人之恶母族’此类语。因业起始与修习之缘起，所谓起始业境者，即为业所依凭之所事场，故称‘业处所缘’。‘举起’者，如举起之因相产生，亦如具举起技巧而成就举起。‘摄取’者，意谓业境起动，直至行乞食时仍勤修业行。‘不回摄’者，即由饮食享用之缘，直至白天止息时不再摄取业境。

Sarīraparikammanti mukhadhovanādisarīrapaṭijagganaṃ. Dve tayo pallaṅketi dve tayo nisajjāvāre, dve tīṇi uṇhāsanāni. Tenāha ‘‘usumaṃ gāhāpento’’ti. Kammaṭṭhānasīsenevāti kammaṭṭhānaggeneva, kammaṭṭhānaṃ padhānaṃ katvā evāti attho. Tena ‘‘pattopi acetano’’tiādinā (ma. ni. aṭṭha. 1.109) vakkhamānaṃ kammaṭṭhānaṃ, yathāparihariyamānaṃ vā avijahitvāti dasseti. ‘‘Paribhogacetiyato sarīracetiyaṃ garutara’’nti katvā ‘‘cetiyaṃ vanditvā’’ti pubbakālakiriyāvasena vuttaṃ. Tathā hi aṭṭhakathāyaṃ (vibha. aṭṭha. 809; ma. ni. aṭṭha. 3.128; a. ni. aṭṭha. 1.1.275) ‘‘cetiyaṃ bādhayamānā bodhisākhā haritabbā’’ti vuttā.

“身业”指口鼻洗涤等身体觉察之业。两、三“床席”指两、三坐卧处，二三“暖坐”乃三种温热坐具。故云‘夏日炎热之时’。‘业境如坐骨’意谓业境如同所坐之骨，业境为中心处而持续。谓此时“虽堕至无觉”，以此述业境无可舍弃弃除之理。“因服用物故，身业之累更重”，称为“心所”，先迄行之事例中称“当供养此心所，烦扰之枝须除去”，曾于注疏中说“烦扰时当斩断觉枝”。

Janasaṅgahatthanti ‘‘mayi akathente etesaṃ ko kathessatī’’ti dhammānuggahena janasaṅgahatthaṃ. Tasmāti. Yasmā ‘‘dhammakathā nāma kathetabbāyevā’’ti aṭṭhakathācariyā vadanti, yasmā ca dhammakathā kammaṭṭhānavinimuttā nāma natthi, tasmā. Anumodanaṃ katvāti etthāpi ‘‘kammaṭṭhānasīsenevā’’ti ānetvā sambandho. Sampattaparicchedenevāti ‘‘paricito aparicito’’tiādivibhāgaṃ akatvā sampattakoṭiyāva. Bhayeti paracakkādibhaye.

“大众集合手”意指“若我不说，则谁为彼等论说？”以此鼓励众人集合手鼓。故曰：因“律藏师言‘应当说法’”，又因法说非因放弃业境，而故如此。承认此理者，亦引入“业境如坐骨”以证明其关联与成立。此处分为“已知与未知”区别，称为“已了解之分类”，因担心外方及他疑而如此言。

Kammajatejoti gahaṇiṃ sandhāyāha. Kammaṭṭhānavīthiṃ nārohati khudāparissamena kilantakāyattā samādhānābhāvato. Avasesaṭṭhāneti yāguyā aggahitaṭṭhāne. Poṅkhānupoṅkhanti kammaṭṭhānupaṭṭhānassa avicchedadassanavacanametaṃ, yathā poṅkhānupoṅkhapavattāya sarapaṭipāṭiyā avicchedo, evametassāpīti.

“业力烈焰”喻深重执着义。说不发展业境线路，是因身体衰弱耗损，及无安定状态之故。所谓“剩余之处”，即指所执持之要点。拨羽呵云喻业境持续之无间断，若如拨毡继续，行走无断，同理皆如是。

Nikkhittadhuro bhāvanānuyoge. Vattapaṭipattiyā apūraṇena sabbavatthāni bhinditvā. ‘‘Kāme avītarāgo hoti, kāye avītarāgo, rūpe avītarāgo, yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ caratī’’ti (dī. ni. 3.320; ma. ni. 1.186) evaṃ vutta pañcavidhacetokhilavinibandhacitto. Caritvāti pavattitvā.

“深入下段禅修俱行”意指随修行之法而入密。行之未满，如欲断诸法，且以“欲望未尽、身心无欲”等五法作证如次：欲望不生于身，身于色中不生欲；其余亦然。此段言说与五根五力心宝义相符。所谓“行”即指推动修行。

Attakāmāti attano hitasukhaṃ icchantā, dhammacchandavantoti attho. Dhammoti hi hitaṃ, tannimittakañca sukhanti. Atha vā viññūnaṃ nibbisesattā attabhāvapariyāpannattā ca attā nāma dhammo, taṃ kāmenti icchantīti attakāmā. Usabhaṃ nāma vīsati yaṭṭhiyo. Tāya saññāyāti tāya pāsāṇasaññāya, ettakaṃ ṭhānaṃ āgatāti jānantāti adhippāyo. Soyeva nayoti ‘‘ayaṃ bhikkhū’’tiādiko yo ṭhāne vutto, so eva nisajjāyapi nayo. Pacchato āgacchantānaṃ chinnabhattabhāvabhayenapi yonisomanasikāraṃ paribrūheti.

“自爱欲”谓自求安乐意，亦即有求法乐者。因“法”即为利益与因缘之快乐。若谓智者特别之性，自身状态之名为“法”，该欲即为自爱欲。犊牛二十名。谓此名为“彼如石所像”，谓石缘所现，相续不绝之境界。故有如“此比库”“如此坐处”之等，亦导入座位顺序。后至者，因无食断绝之虑，而生正念周全审察。

Bahāpadhānaṃ pūjessāmīti amhākaṃ atthāya lokanāthena cha vassāni kataṃ dukkaracariyaṃ evāhaṃ yathāsatti pūjessāmīti. Paṭipattipūjā hi satthupūjā, na āmisapūjā. Ṭhānacaṅkamanamevāti adhiṭṭhātabbairiyāpathavasena vuttaṃ, na bhojanādikālesu avassaṃ kattabbanisajjāya paṭikkhepavasena.

“众多付属物应当供养”，此乃为了我们自身利益，世尊在世间经过多年艰难持戒生活，便说“我当如实供养”。实际上，遵行的供养即是对圣者的供养，而不仅是物质供养。所谓“行止供养”，乃是按位正行的修持之道，非在食时等刻违反戒律之准备活动之推却。

Vīthiṃ otaritvā ito cito ca anoloketvā paṭhamameva vīthiyo sallakkhetabbāti āha ‘‘vīthiyo sallakkhetvā’’ti. Yaṃ sandhāya vuccati ‘‘pāsādikena abhikkantenā’’ti, taṃ dassetuṃ ‘‘tattha cā’’tiādi vuttaṃ.

“越过路途后，由此由彼反复观察，应当在第一处路迹上做标记”，故称“应当标记路迹”。所谓“有规矩的路边”，是为了指示“在那里”等事才说的。

Paccekabodhiṃ sacchikaroti, yadi upanissayasampanno hotīti sambandho. Evaṃ sabbattha ito paresupi. Tattha paccekabodhiyā upanissayasampadā kappānaṃ dve asaṅkhyeyyāni satasahassañca tajjaṃ puññañāṇasambharaṇaṃ, sāvakabodhiyaṃ aggasāvakānaṃ ekaṃ asaṅkhyeyyaṃ kappasatasahassañca, mahāsāvakānaṃ kappasatasahassameva, itaresaṃ atītāsu jātīsu vivaṭṭasannissayavasena nibbattitaṃ nibbedhabhāgiyaṃ kusalaṃ. Bāhiyo dārucīriyoti bahi visaye sañjātasaṃvaḍḍhatāya bāhiyo, dārucīrapariharaṇena dārucīriyoti ca samaññāto. So hi āyasmā –

“若成就单独觉悟者，则觉悟因缘具足”，此法处处皆然。单独觉悟者的因缘有两亿无数百千载的福德智慧的积累，弟子觉悟者是无数百千载，大神众中觉者亦是无数百千载，余者于过去生中因果依托皆已了知。外缘称为木矛，因生于外境之增长，外道弃木矛称木矛。此乃长老教诲曰——

‘‘Tasmā tiha te, bāhiya, evaṃ sikkhitabbaṃ ‘diṭṭhe diṭṭhamattaṃ bhavissati, sute… mute… viññāte viññātamattaṃ bhavissatī’ti. Yato kho te, bāhiya, diṭṭhe diṭṭhamattaṃ bhavissati, sute… mute… viññāte viññātamattaṃ bhavissati, tato tvaṃ, bāhiya, na tena. Yato tvaṃ, bāhiya, na tena, tato tvaṃ, bāhiya, na tattha. Yato tvaṃ, bāhiya, na tattha, tato tvaṃ, bāhiya, nevidha na huraṃ na ubhayamantarena, esevanto dukkhassā’’ti (udā. 10) – ettakāya desanāya arahattaṃ sacchākāsi.

“因此，外道，你应如此修习：‘眼见仅见色，闻闻仅声，触触仅感，识识仅识知’。当你的眼识如此清晰，耳鼻舌身亦然，尔时你则不執著于彼。若不执著，则不挂碍，若不挂碍，则不依赖彼，若不依赖彼，则无两边之碍，此乃苦之所由生。”如此开示，以此身说法证阿拉汉果。

Tanti asammuyhanaṃ. Evanti idāni vuccamānākārena veditabbaṃ. Attā abhikkamatīti iminā andhaputhujjanassa diṭṭhiggāhavasena abhikkame sammuyhanaṃ dasseti, ahaṃ abhikkamāmīti pana iminā mānaggāhavasena, tadubhayaṃ pana taṇhāya vinā na hotīti taṇhāggāhavasenapi sammuyhanaṃ dassitameva hoti. ‘‘Tathā asammuyhanto’’ti vatvā taṃ asammuyhanaṃ yena ghanavinibbhogena hoti, taṃ dassento ‘‘abhikkamāmī’’tiādimāha. Tattha yasmā vāyodhātuyā anugatā tejodhātu uddharaṇassa paccayo. Uddharaṇagatikā hi tejodhātūti uddharaṇe vāyodhātuyā tassā anugatabhāvo, tasmā imāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca omattatāti dassento ‘‘ekeka…pe… balavatiyo’’ti āha. Yasmā pana tejodhātuyā anugatā vāyodhātu atiharaṇavītiharaṇānaṃ paccayo. Tiriyagatikāya hi vāyodhātuyā atiharaṇavītiharaṇesu sātisayo byāpāroti tejodhātuyā tassā anugatabhāvo, tasmā imāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca omattatāti dassento ‘‘tathā atiharaṇavītiharaṇesū’’ti āha. Satipi anugamanānugantabbatāvisese tejodhātu-vāyodhātu-bhāvamattaṃ sandhāya tathā-saddaggahaṇaṃ. Tattha akkantaṭṭhānato pādassa ukkhipanaṃ uddharaṇaṃ, ṭhitaṭṭhānaṃ atikkamitvā purato haraṇaṃ atiharaṇaṃ khāṇuādipariharaṇatthaṃ, patiṭṭhitapādaghaṭṭanapariharaṇatthaṃ vā passena haraṇaṃ vītiharaṇaṃ, yāva patiṭṭhitapādo, tāva āharaṇaṃ atiharaṇaṃ, tato paraṃ haraṇaṃ vītiharaṇanti ayaṃ vā etesaṃ viseso.

“极乐不迷乱”，此是现今应知的意涵。‘自我超越’以此为盲人执见的超越，是迷乱的显现。然‘我超越’以欲望执着超越为标志，故即使无欲望执着，亦仍显迷乱。因此说‘如此不迷乱’者，是指以浓厚享受为标志的迷乱，故示其为‘我超越’。此因是风元素随热元素而起的振动。所谓振动者，即风元素随热元素之附随存在，故此二相的强度互相增减。又热元素随风元素而起之穿透、流转等振作，而风元素随热元素的这般变化而生。因此此地以二者的相对强盛与减弱，称作各自强盛。又热元素随风元素而起的穿透、流转为往外的活动，风元素随热元素亦具此活动。因此称“于穿透流转中”。另外特别论及风元素于固定处举足离地、跨越、搬运等活动，以避开坑穴等障碍，及保持立足等特征，皆属异于他众的表现。

Yasmā pathavīdhātuyā anugatā āpodhātu vossajjanassa paccayo. Garutarasabhāvā hi āpodhātūti vossajjane pathavīdhātuyā tassā anugatabhāvo, tasmā tāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca omattatāti dassento āha ‘‘vossajjane…pe… balavatiyo’’ti. Yasmā pana āpodhātuyā anugatā pathavīdhātu sannikkhepanassa paccayo, patiṭṭhābhāve viya patiṭṭhāpanepi tassā sātisayakiccattā āpodhātuyā tassā anugatabhāvo, tathā ghaṭṭanakiriyāya pathavīdhātuyā vasena sannirumbhanassa sijjhanato tatthāpi pathavīdhātuyā āpodhātuanugatabhāvo, tasmā vuttaṃ ‘‘tathā sannikkhepanasannirumbhanesū’’ti. Tatthāti tasmiṃ abhikkamane, tesu vā vuttesu uddharaṇādīsu chasu koṭṭhāsesu. Uddharaṇeti uddharaṇakkhaṇe. Rūpārūpadhammāti uddharaṇākārena pavattā rūpadhammā, taṃsamuṭṭhāpakā arūpadhammā ca atiharaṇaṃ na pāpuṇanti khaṇamattāvaṭṭhānato. Tattha tatthevāti yattha yattha uppannā, tattha tattheva. Na hi dhammānaṃ desantarasaṅkamanaṃ atthi. Pabbaṃ pabbantiādi uddharaṇādikoṭṭhāse sandhāya vuttaṃ, taṃ sabhāgasantativasena vuttanti veditabbaṃ. Atiittaro hi rūpadhammānampi pavattikkhaṇo gamanassādānaṃ devaputtānaṃ heṭṭhupariyena paṭimukhaṃ dhāvantānaṃ sirasi pāde ca baddhadhuradhārāsamāgamatopi sīghataro. Yathā tilānaṃ bhajjiyamānānaṃ paṭapaṭāyanena bhedo lakkhīyati, evaṃ saṅkhatadhammānaṃ uppādenāti dassanatthaṃ ‘‘paṭapaṭāyantā’’ti vuttaṃ. Uppannā hi ekantato bhijjantīti.

“因地元素随水元素流失”，水元素为流失，依赖地元素，二者须配合。因水元素随地元素集结，即象地元素在固定点绑住，水元素也由此被束缚。因此此二相在聚集与松散中相互作用，故称“于集结、束缚中”。此处以出没状况作解说，指涉有六大类拔起活动。所谓拔起，是指在拔起的瞬间。色与非色现象依此运行，激发“色法”之出现，但无色法因穿透移动而无法持续。他方之地，则以所在之处为界。这说明色法无迁移现象。关于“来来往往”等拔起术语，表示相应聚合意义。实际上天人们因此定向运动，转向奔跑甚至头足相牵，但速度更快。如同将谷物捣碎时因急速挥动而显现间断，亦代指有为法生起之速变，称“急速翻动”。“生起”即指单向滋长或融合。

Saddhiṃ rūpenāti idaṃ tassa tassa cittassa nirodhena saddhiṃ nirujjhanakarūpadhammānaṃ vasena vuttaṃ, yaṃ tato sattarasamacittassa uppādakkhaṇe uppannaṃ. Aññathā yadi rūpārūpadhammā samānakkhaṇā siyuṃ, ‘‘rūpaṃ garupariṇāmaṃ dandhanirodha’’ntiādivacanehi (vibha. aṭṭha. 26) virodho siyā, tathā ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ, yathayidaṃ citta’’nti evamādipāḷiyā (a. ni. 1.48). Cittacetasikā hi sārammaṇasabhāvā yathābalaṃ attano ārammaṇapaccayabhūtamatthaṃ vibhāvento eva uppajjantīti tesaṃ taṃsabhāvanipphattianantaraṃ nirodho, rūpadhammā pana anārammaṇā pakāsetabbā, evaṃ tesaṃ pakāsetabbabhāvanivatti soḷasahi cittehi hotīti taṅkhaṇāyukatā tesaṃ icchitā, lahuviññāṇavisayasaṅgatimattapaccayatāya tiṇṇaṃ khandhānaṃ, visayasaṅgatimattatāya ca viññāṇassa lahuparivattitā, dandhamahābhūtapaccayatāya rūpadhammānaṃ dandhaparivattitā, nānādhātuyā yathābhūtañāṇaṃ kho pana tathāgatasseva, tena ca purejātapaccayo rūpadhammova vutto, pacchājātapaccayo ca tassevāti rūpārūpadhammānaṃ samānakkhaṇatā na yujjateva, tasmā vuttanayenevettha attho veditabbo.

关于“同时具足形色”的说法，是指各自心的止灭之因，导致同时止灭的一切形色法的存在，即在七禅定心起裂时同时生起。若反之，形色法与非形色法不能同时起存时，则云“形色法中的轻微变化即为杖状止灭”等语存在矛盾。佛陀教导说：“比库们，我未曾观察同一法中，有如意如此轻微旋转的心。”心与心所如锁链般连属本质，各自分别自身因缘所射向的境界而生起。心所的生灭紧接其后，形色法因非对境故不生灭。如此，分别心与心所的生灭顺序，乃基于细微心、依轻微识境界而起心的变化，扣合基于杖状大本体的形色法变化。通过对各种境界真实认识，种种因缘如如佛陀所说。正如先前父业所生之因缘被称为“形色法”，后世业因依其而成，故形色与非形色法的完全同时性并不成立，因此依名义以此理应当明白。

Aññaṃ uppajjate cittaṃ,aññaṃ cittaṃ nirujjhatīti yaṃ purimuppannaṃ cittaṃ, taṃ aññaṃ, taṃ pana nirujjhantaṃ aparassa anantarādipaccayabhāveneva nirujjhatīti tato laddhapaccayaṃ aññaṃ uppajjate cittaṃ. Yadi evaṃ tesaṃ antaro labbheyyāti noti āha ‘‘avīcimanusambandho’’ti, yathā vīci antaro na labbhati, tadevetanti avisesavidu maññanti, evaṃ anu anu sambandho cittasantāno rūpasantāno ca nadīsotova nadiyaṃ udakappavāho viya vattati.

另有心生起，亦有心灭尽。即既有先生起的心，随后有灭尽的心，灭尽心则乃紧随前者之因缘所成。临灭的因缘不存在或无断时，便生起别的心。有疑者说此为“无限连接”，如河水不断流；实则河中流水断续，心识世间亦如流水段落般交替流转，不断不滞。

Abhimukhaṃlokitaṃ ālokitanti āha ‘‘puratopekkhana’’nti. Yasmā yaṃdisābhimukho gacchati tiṭṭhati nisīdati vā, tadabhimukhaṃ pekkhanaṃ ālokitaṃ, tasmā tadanugataṃ vidisālokanaṃ vilokitanti āha ‘‘vilokitaṃ nāma anudisāpekkhana’’nti. Sammajjanaparibhaṇḍādikaraṇe olokitassa, ullokaharaṇādīsu ullokitassa, pacchato āgacchantaparissayassa parivajjanādīsu apalokitassa siyā sambhavoti āha ‘‘iminā vā mukhena sabbānipi tāni gahitānevā’’ti.

“面向所见”的意思即为“前方观察”。因为诸法所向之处，行走、停立、坐卧时皆面对观照，故世尊说这是“面向”。由此视为附随前行之方向观察，又称“非前向的观察”。观知有漏烦恼等种种因缘时为“观照”，如观察外境或受他物遮蔽，有时明知，有时无知，故称“观察之口能够掌握一切”。

Kāyasakkhinti kāyena sacchikatavantaṃ, paccakkhakārinanti attho. So hi āyasmā vipassanākāle eva ‘‘yamevāhaṃ indriyesu aguttadvārataṃ nissāya sāsane anabhiratiādivippakāraṃ patto, tameva suṭṭhu niggaṇhissāmī’’ti ussāhajāto balavahirottappo, tattha ca katādhikārattā indriyasaṃvare ukkaṃsapāramippatto, teneva naṃ satthā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ indriyesu guttadvārānaṃ yadidaṃ nando’’ti (a. ni. 1.235) etadagge ṭhapesi.

“身证知”指以身得真实之证果，“原因者”即所谓领导原因。尊者于内观禅定时，心生乐意，谓『我毕竟已在诸根中断除失漏，完全受持教法应调伏』。因其既得正权威力，得摄制根门，故正法之师宣说：“诸比库中因断除诸根失漏，此为安乐乃至极至能力”。

Sātthakatā ca sappāyatā ca ālokitavilokitassa veditabbā. Tasmāti ‘‘kammaṭṭhānāvijahanasseva gocarasampajaññabhāvato’’ti vuttamevatthaṃ hetubhāvena paccāmasati. Attano kammaṭṭhānavaseneva ālokanavilokanaṃ kātabbaṃ, khandhādikammaṭṭhānā añño upāyo na gavesitabboti adhippāyo. Ālokitādisamaññāpi yasmā dhammamattasseva pavattiviseso, tasmā tassa yāthāvato jānanaṃ asammohasampajaññanti dassetuṃ ‘‘abbhantare’’tiādi vuttaṃ.

实际所观、所察皆应明知明见。因此说“如同驾行于修习场所，内行明智分明”。此因故说，要以自身勤修业处，观知自心，不取他法为道。虽与他法无异，然其乃通达实相，故称真智慧明见，“由内知明”是解脱手段，故教言“在此之间”等别妙指导。

‘‘Paṭhamajavanepi…pe… na hotī’’ti idaṃ pañcadvāraviññāṇavīthiyaṃ ‘‘itthī puriso’’ti rajjanādīnaṃ abhāvaṃ sandhāya vuttaṃ. Tattha hi āvajjanavoṭṭhabbanānaṃ ayoniso āvajjanavoṭṭhabbanavasena iṭṭhe itthirūpādimhi lobho, aniṭṭhe ca paṭigho uppajjati, manodvāre pana ‘‘itthī puriso’’ti rajjanādi hoti, tassa pañcadvārajavanaṃ mūlaṃ, yathāvuttaṃ vā sabbaṃ bhavaṅgādi, evaṃ manodvārajavanassa mūlavasena mūlapariññā vuttā. Āgantukatāvakālikatā pana pañcadvārajavanasseva apubbabhāvavasena ittarabhāvavasena ca vuttā. Heṭṭhupariyavasena bhijjitvā patitesūti heṭṭhimassa uparimassa ca aparāparaṃ bhaṅgappattimāha. Tanti javanaṃ. Tassa na yuttanti sambandho. Āgantuko abbhāgato. Udayabbayaparicchinno tāvatako kālo etesanti tāvakālikāni.

“初次心流转阶段不具足”是指五根五力依赖女性或男性之缺乏产生的情况。因不合理的感官运行而生起之烦恼，或男女根门不具足，心门则不生。心门是五根五力之本，故其生起根本，依无法持根或依常现自性而异。因临时性质和不恒常之故，称为“边缘时间”，谓暂存存续。起伏无定，即上下崩裂，谓“上下相破”。“流转”是指其运动。故彼动非恒定，且非关联，因属外来，不可久存。

Etaṃ asammohasampajaññaṃ. Tatthāti pañcakkhandhavasena ālokanavilokane paññāyamāne tabbinimutto ko eko āloketi, ko viloketi. Upanissayapaccayoti idaṃ suttantanayena pariyāyato vuttaṃ. Sahajātapaccayoti nidassanamattametaṃ aññamañña-sampayutta-atthiavigatādipaccayānampi labbhanato.

此为无迷惑正念觉知。意即通过五蕴之所表现的观察审视而生智慧已成，无所缠缚，谁是觉照者，谁是察观者。所谓依止缘起，是以教典文理为说法，由此依止因缘而生。所谓自性生因，是仅以例证说明此因缘相连而无外来缘起者可得也。

Maṇisappo nāma ekā sappajātīti vadanti. Laḷananti kampananti vadanti, līḷākaraṇaṃ vā laḷanaṃ.

称为珠贝的某类蚌类，即为一种有贝壳的生物。所谓颤动振摇，或称轻微摇曳，即为蚌壳的微妙动作。

Uṇhapakatiko pariḷāhabahulo. Sīlassa vidūsanena ahitāvahattā micchājīvavasena uppannaṃ asappāyaṃ. Cīvarampi acetanantiādinā cīvarassa viya ‘‘kāyopi acetano’’ti kāyassa attasuññatāvibhāvanena ‘‘abbhantare’’tiādinā vuttamevatthaṃ vibhāvento itarītarasantosassa kāraṇaṃ dasseti. Tenāha ‘‘tasmā’’tiādi. Catupañcagaṇṭhikāhatoti āhatacatupañcagaṇṭhiko, catupañcagaṇṭhikāhi vā hatasobho.

此类食物多为热性且易腐败者。因品性不净、害处甚多及不正当谋生所致的不合宜品。袈裟亦常被视为无意识之物等，正如“身体非心”故此物无我之见，且因“内部”的不满等所致之分别而出现。由此由此因果，称言“因此”而得名。四五束结者，即称结成的四五束，或用四五束压制者。

Aṭṭhavidhopi atthoti aṭṭhavidhopi payojanaviseso. Pathavīsandhārakajalassa taṃsandhārakavāyunā viya paribhuttassa āhārassa vāyodhātunāva āsaye avaṭṭhānanti āha ‘‘vāyodhātuvaseneva tiṭṭhatī’’ti. Atiharatīti yāva mukhā abhiharati. Vītiharatīti tato yāva kucchi, tāva harati. Atiharatīti vā mukhadvāraṃ atikkāmento harati. Vītiharatīti kucchigataṃ passato harati. Parivattetīti aparāparaṃ cāreti. Ettha ca āhārassa dhāraṇaparivattanasaṃcuṇṇanavisosanāni pathavīdhātusahitā eva vāyodhātu karoti, na kevalāti tāni pathavīdhātuyāpi kiccabhāvena vuttāni. Allattañca anupāletīti vāyuādīhi atisosanaṃ yathā na hoti, tathā anupāleti allaādīhi atisosanaṃ yathā na hoti, tathā anupāleti allabhāvaṃ. Tejodhātūti gahaṇīsaṅkhātā tejodhātu. Sā hi anto paviṭṭhaṃ āhāraṃ paripāceti. Añjaso hotīti āhārassa pavesanādīnaṃ maggo hoti. Ābhujatīti pariyesanajjhoharaṇajiṇṇājiṇṇatādiṃ āvajjeti, vijānātīti attho. Taṃtaṃvijānananipphādakoyeva hi payogo ‘‘sammāpayogo’’ti vutto. Yena hi payogena pariyesanādi nipphajjati, so tabbisayavijānanampi nipphādeti nāma tadavinābhāvato. Atha vā sammāpayogaṃ sammāpaṭipattiṃ anvāya āgamma ābhujati samannāharati. Ābhogapubbako hi sabbopi viññāṇabyāpāroti tathā vuttaṃ.

所谓八种用义，实为八种用途之别。如土地所含粘稠之水，由风土界所持，如风界之气留于空隙中者，称为逗留。所谓过受，即至口唇之处。所谓已受，即至喙端之处。过受指超越口门而受。已受指见及尾端而受。旋转即为前后运动之意。此处指食物在体内旋转、挤压、聚合、消化等作用，大多与土界质相关，亦涉及风界作用。防护遗漏则指不被风等所侵扰，反之则易被风等干扰。不生异状，若风等所害少则无，故称不生异状。火界即指身体内聚热之火，能消化已入食物。进入之路指食物入腹之路。消化不适则意味消化不良等状态。以此修习能断除无明能知万事，如名“正精进”所说。

Gamanatoti bhikkhācāravasena gocaragāmaṃ uddissa gamanato. Pariyesanatoti gocaragāme bhikkhatthaṃ āhiṇḍanato. Paribhogatoti āhārassa paribhuñjanato. Āsayatoti pittādiāsayato. Āsayati ettha ekajjhaṃ pavattamānopi kammabalavatthito hutvā mariyādavasena aññamaññaṃ asaṅkarato sayati tiṭṭhati pavattatīti āsayo, āmāsayassa upari tiṭṭhanako pittādiko. Mariyādattho hi ayamākāro. Nidheti yathābhutto āhāro nicito hutvā tiṭṭhati etthāti nidhānaṃ, āmāsayo. Tato nidhānato. Aparipakkatoti gahaṇīsaṅkhātena kammajatejena avipakkato. Paripakkatoti yathābhuttassa āhārassa vipakkabhāvato. Phalatoti nipphattito. Nissandatoti ito cito ca vissandanato. Sammakkhanatoti sabbaso makkhanato. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanāya (visuddhi. mahāṭī. 1.294) gahetabbo.

所谓前往，指比库修行出外至适合之处。所谓寻找，指襄助比库寻找修行之地。所谓使用，指享用所食之意。所谓居所，指体内之胆汁等液体。居所即形体内不断变化而有相续之所在，是为胆汁等所居住处。此状态即为尊重彼此、不相侵扰而共住之行为。所说定止，指食物受土地等支撑而止于身体之中，即是食物之所在地，胆汁所处之处。由因缘不成熟，称为未成熟；若因缘成熟，即为已成熟。结果即是食物已经成熟。流通指往复流动。全面润滑之意。此处略述，详见《净道论》。

Aññe ca rogā kaṇṇasūlabhagandarādayo. Aṭṭhāneti manussāmanussapariggahite ayutte ṭhāne khettadevāyatanādike. Nissaṭṭhattā neva attano kassaci anissajjitattā jigucchanīyattā ca na parassa. Udakatumbatoti veḷunāḷiādiudakabhājanato. Tanti chaḍḍitaudakaṃ.

此外还有疾病如耳痛、疮疡恶臭之病。所谓八十处，即人类为交合之地及人类所有之诸多部分，如田宅神坛等。不得脱离自身且不得依赖他人，因为生厌恶敬畏故不可转移。所谓水浴区，即用芦苇等水质素材沐浴之处。绳索即为垂挂的水容器。

Addhānairiyāpathā cirappavattikā dīghakālikā iriyāpathā. Majjhimā bhikkhācaraṇādivasena pavattā. Cuṇṇikairiyāpathā vihāre aññatthāpi ito cito ca parivattanādivasena pavattāti vadanti. ‘‘Gateti gamane’’ti pubbe abhikkamapaṭikkamaggahaṇena gamanenapi purato pacchato ca kāyassa atiharaṇaṃ vuttanti idha gamanameva gahitanti keci.

行出之欲门称为“较长的欲门”，其持续亦久远。中等者为比库修行等诸门中所行之欲门。小欲门则在寺院静处等地方，以专注迁转等方式而行。所谓“去，往”的行相，是因先前有起步止步、往返等之进退行，遂有身体前后过度之状，此时称为行走；有少部分人专注于此时行走。

Yasmā mahāsīvattheravāde anantare anantare iriyāpathe pavattarūpārūpadhammānaṃ tattha tattheva nirodhadassanavasena sampajānakāritā gahitā, idañcettha sampajaññavipassanācāravasena āgataṃ, tasmā vuttaṃ ‘‘tayidaṃ mahāsīvattherena vuttaṃ asammohadhuraṃ imasmiṃ satipaṭṭhānabhutte adhippeta’’nti. Sāmaññaphale (dī. ni. 1.214; dī. ni. aṭṭha. 1.214; dī. ni. ṭī. 1.214) pana sabbampi catubbidhaṃ sampajaññaṃ labbhati yāvadeva sāmaññaphalavisesadassanaparattā tassā desanāya. Satisampayuttassevāti idaṃ yathā sampajaññakiccassa padhānatā, evaṃ satikiccassāpīti dassanatthaṃ, na satiyā sabbhāvamattadassanatthaṃ. Na hi kadāci satirahitā ñāṇappavatti atthi. Etāni padānīti sampajaññapadāni. Vibhattānevāti visuṃ vibhattāneva. Imināpi sampajaññassa viya satiyāpi padhānataṃyeva vibhāveti.

因大长老上座派教团间，行门之彼众生现象及形态，借由当下之寂灭见证觉知而显现，并由此产生自觉明照之修行，故有言此为“大长老所说之此处正念修持中断妄想而具足觉悟者之法”。而通说果位中（《长部尼迦叶》1.214；及其注释、注疏同处）皆得四种正知，唯独圣果殊胜显示高于此说，乃按教导以正知相应为分。此语仅示正知修持之要紧，不应以为正念即能现诸法之全相。因无正念，果智亦难生起。此诸语句是用来指正知开显之说。无误或偏差即指示其全面纯净现象。此处正如正知显现中之专精。

Aparo nayo – eko bhikkhu gacchanto aññaṃ cintento aññaṃ vitakkento gacchati, eko kammaṭṭhānaṃ avissajjetvāva gacchati, tathā eko tiṭṭhanto nisīdanto sayanto aññaṃ cintento aññaṃ vitakkento sayati, eko kammaṭṭhānaṃ avissajjetvāva sayati, etthakena pana na pākaṭaṃ hotīti caṅkamanena dīpenti. Yo hi bhikkhu caṅkamanaṃ otaritvā caṅkamanakoṭiyaṃ ṭhito pariggaṇhāti ‘‘pācīnacaṅkamanakoṭiyaṃ pavattā rūpārūpadhammā pacchimacaṅkamanakoṭiṃ appatvā ettheva niruddhā, pacchimacaṅkamanakoṭiyaṃ pavattāpi pācīnacaṅkamanakoṭiṃ appatvā ettheva niruddā, caṅkamanamajjhe pavattā ubho koṭiyo appatvā ettheva niruddhā, caṅkame pavattā rūpārūpadhammā ṭhānaṃ appatvā ettheva niruddhā, ṭhāne pavattā nisajjaṃ, nisajjāya pavattā sayanaṃ appatvā etthevaniruddhā’’ti, evaṃ pariggaṇhanto pariggaṇhantoyeva cittaṃ bhavaṅgaṃ otāreti, uṭṭhahanto kammaṭṭhānaṃ gahetvāva uṭṭhahati, ayaṃ bhikkhu gatādīsu sampajānakārī nāma hoti, evampi sutte kammaṭṭhānaṃ avibhūtaṃ hoti, tasmā yo bhikkhu yāva sakkoti, tāva caṅkamitvā ṭhatvā nisīditvā sayamāno evaṃ pariggahetvā sayati ‘‘kāyo acetano, mañco acetano, kāyo na jānāti ‘‘ahaṃ mañce sayito’ti, mañco na jānāti ‘‘mayi kāyo sayito’’ti, acetano kāyo acetane mañce sayito’’ti, evaṃ pariggaṇhantoyeva cittaṃ bhavaṅgaṃ otāreti, pabujjhanto kammaṭṭhānaṃ gahetvāva pabujjhati, ayaṃ sutte sampajānakārī nāma hotīti.

另一说法是——当一比库行走时，思念不同，而念头差异地行；或不放弃某修行法处而行走，亦如是；有的站立、坐卧时，亦怀念所异念，或不中断某修行法处。然此时未显既往行径之明显，即此分行差别。若比库度过来回步行的界限边缘时，考量“前段步行已了，欲形相未及后段界；后段步行已起，前段界未至”等，则心识即经历此数转变。以此观之，心识及心之根本流转（根本心理）被断续，起身取修行法后起立，如此比库名为明知当行者。经中亦云，修行法未蒙忘故如是，故比库在醒时，行走、站立、坐卧，心识皆能明了而不迷惑，心转动对应变化。

Kāyādikiriyānibbattanena tammayattā āvajjanakiriyāsamuṭṭhitattā ca javanaṃ, sabbampi vā chadvārappavattaṃ kiriyāmayapavattaṃ nāma, tasmiṃ sati jāgaritaṃ nāma hotīti pariggaṇhanto jāgarite sampajānakārī nāma. Apica rattindivaṃ cha koṭṭhāse katvā pañca koṭṭhāse jaggantopi jāgarite sampajānakārī nāma hoti. Vimuttāyatanasīsena dhammaṃ desentopi bāttiṃsatiracchānakathaṃ pahāya dasakathāvatthunissitaṃ sappāyakathaṃ kathentopi bhāsite sampajānakārī nāma. Aṭṭhatiṃsāya ārammaṇesu cittaruciyaṃ manasikāraṃ pavattentopi dutiyaṃ jhānaṃ samāpannopi tuṇhībhāve sampajānakārī nāma. Dutiyañhi jhānaṃ vacīsaṅkhāravirahato visesato tuṇhībhāvo nāma. Rūpadhammasseva pavattiākāravisesā abhikkamādayoti vuttaṃ ‘‘rūpakkhandhasseva samudayo ca vayo ca nīharitabbo’’ti. Sesaṃ vuttanayameva.

身体起行诸行为因其节奏与身体运动而现，整体又称“六门动作”之一，肉体动作呈现活泼，依此推算即称“觉知觉醒”，因为在此觉察的人被视为正明知者。即使昼夜六十节律断续进行，五十节律兴起，亦是如此。若以空净禅场所者，放下口业杂念，谈论十类正法，乃至入于第二禅无想寂静修时，皆名为正知作意。入第二禅时，语言之行离世间分别即呈静默形态。色蕴之生灭现象中，离生灭分别渐现，故谓之色蕴之起伏。后二者详释已毕。

Catusampajaññapabbavaṇṇanā niṭṭhitā. · 四正知品释义已毕。

Paṭikūlamanasikārapabbavaṇṇanā不净作意章注释

§110

110.Paṭikūlamanasikāravasenāti (dī. ni. ṭī. 2.377) jigucchanīyatāya. Paṭikūlameva paṭikūlaṃ yo paṭikūlasabhāvo paṭikūlākāro, tassa manasikaraṇavasena. Antarenapi hi bhāvavācinaṃ saddaṃ bhāvattho viññāyati yathā ‘‘paṭassa sukka’’nti. Yasmā visuddhimagge (visuddhi. 1.182-183) vuttaṃ, tasmā tattha taṃsaṃvaṇṇanāyañca vuttanayena veditabbaṃ. Vatthādīhi pasibbakākārena bandhitvā kataṃ āvaṭanaṃ putoḷi. Vibhūtākāroti paṇṇattiṃ samatikkamitvā asubhabhāvassa upaṭṭhitākāro. Iti-saddassa ākāratthataṃ dassento ‘‘eva’’nti vatvā taṃ kāraṇaṃ sarūpato dassento ‘‘kesādipariggahaṇenā’’ti āha.

说及“厌恶念起之缘由”，指欲摒弃钝恶之意。所谓厌恶即是恶劣的状态，嫌恶由心所观念的对象生起。在《净明道论》中提及此理，且于此处引述作阐明。经由木案等物，以柔软包缠固定，形成包裹状。所谓“尸体状态”即超越了名相，为恶之所现。示以“果真如是”，并说明原因，即因抓取毛发等所致。

Paṭikūlamanasikārapabbavaṇṇanā niṭṭhitā. · 不净作意章注释终了。

Dhātumanasikārapabbavaṇṇanā界作意章注释

§111

111.Dhātumanasikāravasenāti pathavīdhātuādikā catasso dhātuyo ārabbha pavattabhāvanāmanasikāravasena, catudhātuvavatthānavasenāti attho. Dhātumanasikāro dhātukammaṭṭhānaṃ catudhātuvavatthānanti hi atthato ekaṃ. Goghātakoti jīvikatthāya gunnaṃ ghātako. Antevāsikoti kammakaraṇavasena tassa samīpavāsī. Ṭhita-saddo ‘‘ṭhito vā’’tiādīsu (dī. ni. 1.263; a. ni. 5.28) ṭhānasaṅkhātairiyāpathasamaṅgitāya, ṭhā-saddassa vā gativinivattiatthatāya aññattha ṭhapetvā gamanaṃ sesairiyāpathasamaṅgitāya bodhako, idha pana yathā tathā rūpakāyassa pavattiākārabodhako adhippetoti āha ‘‘catunnaṃ iriyāpathānaṃ yena kenaci ākārena ṭhitattā yathāṭhita’’nti. Tattha ākārenāti ṭhānādinā rūpakāyassa pavattiākārena. Ṭhānādayo hi iriyāpathasaṅkhātāya kāyikakiriyāya patho pavattimaggoti ‘‘iriyāpatho’’ti vuccanti. Yathāṭhitanti yathāpavattaṃ. Yathāvuttaṭṭhānamevettha ‘‘paṇidhāna’’nti adhippetanti āha ‘‘yathāṭhitattā ca yathāpaṇihita’’nti. Ṭhitanti vā kāyassa ṭhānasaṅkhātairiyāpathasamāyogaparidīpanaṃ. Paṇihitanti tadaññairiyāpathasamāyogaparidīpanaṃ. Ṭhitanti vā kāyasaṅkhātānaṃ rūpadhammānaṃ tasmiṃ tasmiṃ khaṇe sakiccavasena avaṭṭhānaparidīpanaṃ. Paṇihitanti paccayakiccavasena tehi tehi paccayehi pakārato nihitaṃ paṇihitanti evampettha attho veditabbo. Paccavekkhatīti pati pati avekkhati, ñāṇacakkhunā vinibbhujitvā visuṃ visuṃ passati.

说及“触境之缘起”，即自地界起之四界开始至各界生起现象之觉知，谓四界缘起为义。“四界缘起物”实则指某一事物。所谓“害牛”是指为了生活所需杀生。所谓“居住其中”是指行动者于此环境中定居。文字“立”或“立着”等，指常驻之意，或指场所名，或表行走及其他后续的感知状态。此处说，四道行门以某种方式表明身体色身的运动。所谓“按所立和按所置”是指依赖于所立之地及所保持之动作而行。所谓“立”是指身体于界处的显现，所立亦标示缘起的方式。所谓“置”则谓诸条件缘起，表达此含义。所谓“观察”，是指反复用智眼细察，查看一切事物之本质。

Idāni vuttamevatthaṃ bhāvatthavibhāvanavasena dassetuṃ ‘‘yathā goghātakassā’’tiādi vuttaṃ. Tattha posentassāti maṃsūpacayaparibrūhanāya kuṇḍakabhattakappāsaṭṭhiādīhi saṃvaḍḍhentassa. Vadhitaṃ matanti hiṃsitaṃ hutvā mataṃ. Matanti ca matamattaṃ. Tenevāha ‘‘tāvadevā’’ti. Gāvīti saññā na antaradhāyati yāni aṅgapaccaṅgāni yathāsanniviṭṭhāni upādāya gāvīsamaññā matamattāyapi gāviyā, tesaṃ taṃsannivesassa avinaṭṭhattā. Vilīyanti bhijjanti vibhujjantīti bīlā bhāgā va-kārassa ba-kāraṃ, i-kārassa ī-kāraṃ katvā. Bīlasoti bīlaṃ bīlaṃ katvā. Vibhajitvāti aṭṭhisaṅghāṭato maṃsaṃ vivecetvā, tato vā vivecitamaṃsaṃ bhāgaso katvā. Tenevāha ‘‘maṃsasaññā pavattatī’’ti. Pabbajitassapi apariggahitakammaṭṭhānassa. Ghanavinibbhoganti santatisamūhakiccaghanānaṃ vinibbhujanaṃ vivecanaṃ. Dhātuso paccavekkhatoti ghanavinibbhogakaraṇena dhātuṃ dhātuṃ pathavīādidhātuṃ visuṃ visuṃ katvā paccavekkhantassa. Sattasaññāti attānudiṭṭhivasena pavattā saññāti vadanti, vohāravasena pavattasattasaññāyapi tadā antaradhānaṃ yuttameva yāthāvato ghanavinibbhogassa sampādanato. Evañhi sati yathāvuttaopammatthena upameyyattho aññadatthu saṃsandati sameti. Tenevāha ‘‘dhātuvaseneva cittaṃ santiṭṭhatī’’ti. Dakkhoti cheko taṃtaṃsamaññāya kusalo, yathājāte sūnasmiṃ naṅguṭṭhakhuravisāṇādivante aṭṭhimaṃsādiavayavasamudāye avibhatte gāvīsamaññā, na vibhatte, vibhatte pana aṭṭiṃmaṃsādiavayavasamaññāti jānanako. Catumahāpatho viya catuiriyāpathoti gāviyā ṭhitacatumahāpatho viya kāyassa pavattimaggabhūto catubbidho iriyāpatho. Yasmā visuddhimagge (visuddhi. 1.306) vitthāritā, tasmā tattha taṃsaṃvaṇṇanāyañca (visuddhi. mahāṭī. 1.306) vuttanayeneva veditabbā.

现在仅根据所述内容，以培养和分析释义的方式展示了“犊牛所吃的草”等类似说法。所谓“助长者”即因食用肉类副产品、堆肥、犊牛粪等而生长者。被宰杀的即为受伤害，以及被捕杀而死者。所谓“被杀者”即达到被杀状态者。正由此故而称“犊牛们”等。所谓“牛”是对那些身体四肢各部分依其实际形态而被感知为牛的称谓，因而称为牛的心理形象会持续存在。所谓“融化”、“腐烂”、“分解”是指通过假借字母“巴”对应“瓦”、字母“巴”对应“卡”、及字母“伊”和“伊”等字母分解的意义。所谓“分解”即从整体的肉块中分割出来，再将分割的肉块断成部分。由此故称“肉形象开始起动”。即使离家出走者由于无所掌握的修习之所，肉质密集之处被破坏消耗，称之为分解。所谓“审视诸元素”，即由于肉质密集的消耗过程，下至土地等诸元素被分别妥善审视。所谓“存在形象”，是指依据自身所观察状态而起的心理形态；因而所谓“存在形象”作为作用活动的一部分，否则诸形象消失是顺理成章的，当其适当地实现肉质密集消耗时更是如此。正因如此，如所说的“诸元素体内存着心”乃是适当的。所谓“能者”，是指用心感知如同未受损伤的年轻动物中肉骨等部分完整不碎，且与被称为牛的那种心理形象不违背的能力。所谓分为四大行如四威仪，是指牛体中存在四大行而成的四类运动模式。鉴于清净之道已阐述清楚，在此对其详尽记述亦当在此得知。

Dhātumanasikārapabbavaṇṇanā niṭṭhitā. · 界作意章注释终了。

Navasivathikapabbavaṇṇanā九种弃尸场章注释

§112

112. Sivathikāya apaviddhauddhumātakādipaṭisaṃyuttānaṃ odhiso pavattānaṃ kathānaṃ tadabhidheyyānañca uddhumātakādiasubhabhāgānaṃ sivathikapabbānīti saṅgītikārehi gahitasamaññā. Tenāha ‘‘sivathikapabbehi vibhajitu’’nti. Uddhaṃ jīvitapariyādānāti jīvitakkhayato upari maraṇato paraṃ. Samuggatenāti uṭṭhitena. Uddhumātattāti uddhaṃ uddhaṃ dhumātattā sūnattā. Setarattehi viparibhinnaṃ vimissitaṃ nīlaṃ vinīlaṃ, purimavaṇṇavipariṇāmabhūtaṃ vā nīlaṃvinīlaṃ, vinīlameva vinīlakanti ka-kārena padavaḍḍhanamāha anatthantarato yathā ‘‘pītakaṃ lohitaka’’nti (dha. sa. 616). Paṭikūlakattāti jigucchanīyattā. Kucchitaṃ vinīlaṃ vinīlakanti kucchanattho vā ayaṃ ka-kāroti dassetuṃ vuttaṃ yathā ‘‘pāpako kittisaddo abbhuggacchatī’’ti (dī. ni. 3.316; a. ni. 5.213; mahāva. 285). Paribhinnaṭṭhānehi kākakaṅkādīhi. Vissandamānaṃ pubbanti vissavantaṃ pubbaṃ, tahaṃ tahaṃ paggharantapubbanti attho. Tathābhāvanti vissandamānapubbabhāvaṃ.

第112节依次谈及与柿蒂母牛及其他类似物相关的破坏之事，及其诸不良方面的称谓，称作柿蒂牛皮者即带有特定质地的兽皮。因各类乐器使用而被认为是柿蒂牛皮。于是说“应以柿蒂牛皮之块分割之”。所谓“向上，生命的光环”指生命终结之上方死亡之后的状态。“聚集”是指集合。“柿蒂”意为向上，意指由无所继承的空皮组成。类似色彩带有变化的褐色、蓝色及其变异色，或前者色彩变化变成蓝色等色，相当于蓝黑色的含义。所谓“粪臭”意味令人厌恶。所谓结块蓝皮，意指黏结之蓝皮，用以表达类似“污秽名声肆无忌惮张扬”之义。以鸟类和乌鸦等栖息的破损之处为标准。先代遗留的残迹，有其延续，分别表现为各处曾经存在、过去以及历史上的状态，称此类状况为已被遗弃之前的状况。

So bhikkhūti yo ‘‘passeyya sarīraṃ sivathikāya chaḍḍita’’nti vutto, so bhikkhu. Upasaṃharati sadisataṃ. Ayampi khotiādi upasaṃharaṇākāradassanaṃ . Āyūti rūpajīvitindriyaṃ, arūpajīvitindriyaṃ panettha viññāṇagatikameva. Usmāti kammajatejo. Evaṃpūtikasabhāvoti evaṃ ativiya pūtikasabhāvo, na āyuādīnaṃ avigame viya mattasoti adhippāyo. Ediso bhavissatīti evaṃbhāvīti āha ‘‘evaṃuddhumātādibhedo bhavissatī’’ti.

所谓那个比库，即被说“将身体去掉如同柿蒂皮”者，便是该比库。此处所指的归纳，是指与“亚都是”及其类同概念的归纳。所谓寿命、色身、感官等均应视为生命载体；非色身的生命载体，则属于识的流转。所谓“熏烧”是指业火的作用。所谓相当纯洁腐烂状态，非因寿命等消失而离开的，乃是内在主导状态。谓之未来将有此状况，即所以称“将有如此破坏类型”。

Luñcitvā luñcitvāti uppāṭetvā uppāṭetvā. Sesāvasesamaṃsalohitayuttanti sabbaso akhāditattā tahaṃ tahaṃ sesena appāvasesena maṃsalohitena yuttaṃ. Aññena hatthaṭṭhikanti avisesena hatthaṭṭhikānaṃ vippakiṇṇatā jotitāti anavasesato tesaṃ vippakiṇṇataṃ dassento ‘‘catusaṭṭhibhedampī’’tiādimāha. Terovassikānīti tirovassaṃ gatāni. Tāni pana saṃvaccharaṃ vītivattāni hontīti āha ‘‘atikkantasaṃvaccharānī’’ti. Purāṇatāya ghanabhāvavigamena vicuṇṇatā idha pūtibhāvoti so yathā hoti, taṃ dassento ‘‘abbhokāse’’tiādimāha. Khajjamānatādivasena dutiyasivathikapabbādīnaṃ vavatthitatthā vuttaṃ ‘‘khajjamānādīnaṃ vasena yojanā kātabbā’’ti.

“腐坏”是指剥落，剥落之意。所谓“残余残迹混血红色”是指整体呈现未结死的状态，且各处由残余和少许缺损之肉与血液混合而成。所谓“一只手的缺损”是指特定局部手掌的部分缺失，表示非全面部分缺失而是局部缺失的状态。其以“四六分裂”等方式显示部分被分散的状态，称之为“四十六部分的分裂”等。所谓“三年”是指三年时光结束。其间的时间往往是终止或终结的状态。所以称为“超过了预定时间”。因过去的坚硬性质消逝造成的剥离可视为腐坏状态。由寄生虫等原因导致的皮肤病病例的讲解，说明对皮肤病的规制必须进行。“寄生虫等的依附必须有效限制”这是经典的说法。

Navasivathikapabbavaṇṇanā niṭṭhitā. · 九种弃尸场章注释终了。

Imānevadveti avadhāraṇena appanākammaṭṭhānaṃ tattha niyameti aññapabbesu tadabhāvato. Yato hi eva-kāro, tato aññattha niyameti, tena pabbadvayassa vipassanākammaṭṭhānatāpi appaṭisiddhāti daṭṭhabbā aniccādidassanato. Saṅkhāresu ādīnavavibhāvanāni sivathikapabbānīti āha ‘‘sivathikānaṃ ādīnavānupassanāvasena vuttattā’’ti. Iriyāpathapabbādīnaṃ anappanāvahatā pākaṭā evāti ‘‘sesāni dvādasāpī’’ti vuttaṃ. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyamevāti.

基于上述区别，不同阶段的具体修习场所因故设限。因有一个作用因缘限制故另一处受到限制，因此对分别禁止两种断灭修习场所亦未被承认。从无常等现象的明见证验看，在腐坏牛皮等病症观察中说，“以腐坏牛皮之破坏现象为观察对象”。关于运动途径的规定明确为不允许，以“剩余有十二”为示例。其本质上不腐烂状态，则是应当通达了理解。

Kāyānupassanāvaṇṇanā niṭṭhitā. · 身随观解释已毕。

Vedanānupassanāvaṇṇanā受随观解释

§113

113.Sukhaṃ vedananti ettha sukhayatīti sukhā, sampayuttadhamme kāyañca laddhassāde karotīti attho. Suṭṭhu vā khādati, khanati vā kāyikaṃ cetasikañca ābādhanti sukhā. Sukaraṃ okāsadānaṃ etissāti sukhāti apare. Vedayati ārammaṇarasaṃ anubhavatīti vedanā. Vedayamānoti anubhavamāno. Kāmantiādīsu yaṃ vattabbaṃ, taṃ iriyāpathapabbe vuttameva. Sampajānassa vediyanaṃ sampajānavediyanaṃ.

第113节所谓“乐受”，在此就是快乐之义。因存在相应缘起事物，从身心产生顺畅愉悦的感受。其意思是身体或心理上都得到良好呵护和保护。另有“容易给予拥抱”等含义，是指所产生的快乐。所谓“感受”，即觉知接触对象时所体验的感官效用。所谓“感受中”的主体是体验该情感之心。针对如欲望等对象上所应当履行的行为，依据运动途径之规定作出对应。对于有觉知者，其所谓受感是基于觉知力量而觉察的感受。

‘‘Vohāramattaṃ hotī’’ti etena ‘‘sukhaṃ vedanaṃ vedayamāno sukhaṃ vedanaṃ vedayāmī’’ti idaṃ vohāramattanti dasseti. Vatthuārammaṇāti rūpādiārammaṇā. Rūpādiārammaṇañhi vedanāya pavattiṭṭhānatāya ‘‘vatthū’’ti adhippetaṃ. Assāti bhaveyya. Dhammavinimuttassa aññassa kattu abhāvato dhammasseva kattubhāvaṃ dassento ‘‘vedanāva vedayatī’’ti āha. Nitthunantoti. Balavato vedanāvegassa nirodhane ādīnavaṃ disvā tassa avasaradānavasena nitthunanto. Vīriyasamataṃ yojetvāti adhivāsanavīriyassa adhimattattā tassa hāpanavasena samādhinā samarasatāpādanena vīriyasamataṃ yojetvā. Saha paṭisambhidāhīti lokuttarapaṭisambhidāhi saha. Lokiyānampi vā sati uppattikāle tattha samatthataṃ sandhāyāha ‘‘saha paṭisambhidāhī’’ti. Samasīsīti vārasamasīsī hutvā, paccavekkhaṇavārassa anantaravāre parinibbāyīti attho.

「此谓『纯粹经验』」——以此句释「体验愉悦感」之义，即『我感知着愉悦的感受，我体验着愉悦的感受』，此即所谓纯粹经验。所言「缘起物」者，即形色等诸缘起之所缘境也。形色等诸缘起因其对感受之依存，故『缘起物』一辞特指感受之演起所缘。此处可见假设。因法脱离执持而不能作用，乃单纯法之所应为，不为所作者，故称「感受以感受」。感受之终结，视为脱尽其邪因之能灭患故，而名终尽。所谓「调伏精进之统一」指借定力之安住、与定之和悦而修成精进之和谐合一。与谛观之智断相伴，即世出世间智断。即或于世间，觉念生起之际，亦称「与谛观之智断」也。所谓「徙年以纯」乃指历时一年之修习，随复审察期满即入涅槃止息。

Yathā ca sukhaṃ, evaṃ dukkhanti yathā ‘‘sukhaṃ vedayatī’’tiādinā sampajānavediyanaṃ sandhāya vuttaṃ, evaṃ dukkhampi. Tattha dukkhayatīti dukkhā, sampayuttadhamme kāyañca pīḷeti vibādhatīti attho. Duṭṭhuṃ vā khādati, khanati vā kāyikaṃ cetasikañca sātanti dukkhā. Dukkaraṃ okāsadānaṃ etissāti dukkhāti apare. Arūpakammaṭṭhānanti arūpapariggahaṃ, arūpadhammamukhena vipassanābhinivesanti attho. Rūpakammaṭṭhānena pana samathābhinivesopi saṅgayhati, vipassanābhiniveso pana idhādhippetoti dassento āha. ‘‘Rūpapariggaho arūpapariggahotipi etadeva vuccatī’’ti. Catudhātuvavatthānaṃ kathesīti etthāpi ‘‘yebhuyyenā’’ti padaṃ ānetvā sambandhitabbaṃ. Tadubhayanti catudhātuvavatthānassa saṅkhepavitthāradvayamāha. Saṅkhepamanasikāravasena mahāsatipaṭṭhāne, vitthāramanasikāravasena rāhulovāda- (ma. ni. 2.115-117) dhātuvibhaṅgādīsu (vibha. 174-175).

如彼愉悦之体验，苦亦同理，谓于『我体验着愉悦感』等语中显现本觉，苦感亦复如是。所谓苦之涵义，是指一切缠缚诸法集于身心，生烦忧痛苦恼；苦体犹如身心被咬噬、戕害。所谓难忍之苦者，是困苦疲惫之意。所谓无色禅所，即舍弃色相之所缘持，将心趣向无色法门以修禅。与色禅所相对者，为止观修习中之无色禅所执果向，无色禅所所持之境相曰色；观禅所所执之境相如前所指。曰「色法所执即是无色所执」，谓应以此理解。欲述四界境所缘，今引词根「由多」以表相关。此乃四界境详略双说，一为大念处之略说，一为罗睺罗经之详说。

Yebhuyyaggahaṇena tadaññadhammavasenapi arūpakammaṭṭhānakathāya atthitā dīpitāti taṃ vibhāgena dassetuṃ ‘‘tividho hī’’tiādi vuttaṃ. Tattha abhinivesoti anuppaveso, ārambhoti attho. Ārambhe eva hi ayaṃ vibhāgo, sammasanaṃ pana anavasesatova dhamme pariggahetvā vattati. Pariggahite rūpakammaṭṭhāneti idaṃ rūpamukhena vipassanābhinivesaṃ sandhāya vuttaṃ, arūpamukhena pana vipassanābhiniveso yebhūyyena samathayānikassa icchitabbo, so ca paṭhamaṃ jhānaṅgāni pariggahetvā tato paraṃ sesadhamme pariggaṇhāti. Paṭhamābhinipātoti sabbe cetasikā cittāyattā cittakiriyabhāvena vuccantīti phasso cittassa paṭhamābhinipāto vutto, uppannaphasso puggalo, cittacetasikarāsi vā ārammaṇena phuṭṭho phassasahajātāya vedanāya taṃsamakālameva vedeti, phasso pana obhāsassa viya padīpo vedanādīnaṃ paccayaviseso hotīti purimakālo viya vuccati, yā tassa ārammaṇābhiniropanalakkhaṇatā vuccati. Phusantoti ārammaṇassa phusanākārena. Ayañhi arūpadhammatā ekadesena anallīyamānopi rūpaṃ viya cakkhu, saddo viya ca sotaṃ cittaṃ ārammaṇañca phusanto viya saṅghaṭṭento viya ca pavattati. Tathāhesa ‘‘saṅghaṭṭanaraso’’ti vuccati.

因由多执着故，能与彼无色禅所事务相辅相成，乃由此决断，三种戒断已说。所谓执着即不舍离，起始即由此开端。始乃此分，谓虽暂舍色法，而于法之总摄仍执持。所谓执着色禅所者，为由色禅所持之境境界，因执着于色禅相，现于身心所向，故云如是。执着无色禅所者，则以何种因缘欲驱逐，以此语解。谓初入禅之所聚处方执之法，然后继执后诸法。初触曰初入彼感，依心所作用者时曰初接触，前者若灯光照明，乃诸感受之因缘差别，故谓旧时。如是则谓由缘起对象的标示也。谓触，即触于境界之趣缘也。此处无色法性，虽单一不杂，亦若色、声双重触境，心识于缘境相触合而为诸府所摄转动。如是知觉亦称「聚转之味」。

Ārammaṇaṃ anubhavantīti issaravatāya visavitāya sāmibhāvena ārammaṇarasaṃ anubhavantī. Phassādīnañhi sampayuttadhammānaṃ ārammaṇe ekadeseneva pavatti phusanādimattabhāvato, vedanāya pana iṭṭhākārasambhogādivasena pavattanato ārammaṇe nippadesato pavatti. Phusanādibhāvena hi ārammaṇaggahaṇaṃ ekadesānubhavanaṃ, vedayitābhāvena gahaṇaṃ yathākāmaṃ sabbānubhavanaṃ evasabhāvāneva tāni gahaṇānīti na vedanāya viya phassādīnampi yathāsakaṃ kiccakaraṇena sāmibhāvānubhavanaṃ codetabbaṃ. Vijānantanti paricchindanavasena visesato jānantaṃ. Viññāṇañhi minitabbavatthuṃ nāḷiyā minanto puriso viya ārammaṇaṃ paricchijja vibhāventaṃ pavattati, na saññā viya sañjānanamattaṃ hutvā. Tathā hi anena kadāci lakkhaṇattayavibhāvanāpi hoti. Imesaṃ pana phassādīnaṃ tassa tassa pākaṭabhāvo paccayavisesasiddhassa pubbābhogassa vasena veditabbā.

体验所谓缘境者，指由所有感受之主导力细密交叉，遂于一处因缘而动。于诸感受，如触等法，复由正所观缘故，而依境缘传播起或止。如感触等诸显现，则于单一所在有无之现象立显，非如单纯意境之表，此乃显达故。触等因缘者，当照常理识知。现识若谓详查则释其分，心识如人掰裂椰子，其境于识境内析分运行，非偏是记忆之所成。由此观，因标志性区分亦有时现，是故前述述。彼诸触显性，依各有前因连绵以辨别。

Evaṃ tassa tasseva pākaṭabhāvepi ‘‘sabbaṃ, bhikkhave, abhiññeyya’’nti (saṃ. ni. 4.46; paṭi. ma. 1.3) ‘‘sabbañca kho, bhikkhave, abhijāna’’nti (saṃ. ni. 4.26) ca evamādivacanato sabbe sammasanupagā dhammā pariggahetabbāti dassento ‘‘tattha yassā’’tiādimāha. Tattha phassapañcamakeyevāti avadhāraṇaṃ tadantogadhattā taggahaṇeneva gahitattā catunnaṃ arūpakkhandhānaṃ. Phassapañcamakaggahaṇañhi tassa sabbacittuppādasādhāraṇabhāvato, tattha ca phassacetanāggahaṇena sabbasaṅkhārakkhandhadhammasaṅgaho cetanāpadhānattā tesaṃ. Tathā hi suttantabhājanīye saṅkhārakkhandhavibhaṅge (vibha. 12) ‘‘cakkhusamphassajā cetanā’’tiādinā cetanāva vibhattā, itare pana khandhā sarūpeneva gahitā.

依此各异显现，故谓「一切皆可于入定时得知」，又谓「一切皆能被知」，此等语中表明应就总摄相对法而执持。引言曰「于此彼处」等，以指触支五品，乃由眷属分配受，可得执持于四无色蕴内。触支五品得持者，因其具诸心生资产，依此故俱成缔造习气法之聚合。经说分解诸造蕴时，言“因眼触发意向”，意即识受等因缘，而只他诸蕴则依其形质而留持。

Vatthuṃ nissitāti ettha vatthu-saddo karajakāyavisayoti kathamidaṃ viññāyatīti āha ‘‘yaṃ sandhāya vutta’’ntiādi. Kattha pana vuttaṃ? Sāmaññaphale. Soti karajakāyo. Pañcakkhandhavinimuttaṃ nāmarūpaṃ natthīti idaṃ adhikāravasena vuttaṃ. Aññathā hi khandhavinimuttampi nāmaṃ atthevāti. Avijjādihetukāti avijjātaṇhupādānādihetukā. Vipassanāpaṭipāṭiyā…pe… vicaratīti iminā balavavipassanaṃ vatvā puna tassa ussukkāpanaṃ visesādhigamanañca dassento ‘‘so’’tiādimāha.

所谓寄托物，是指赖彼有所作用之感官境界。问何处所说，则《沙门果经》作答：身为作用之所在。由五蕴所解脱之名色无存在，乃此权属。及别名色解脱亦同彼理。所谓无明等因，是无明及贪取等为根本之因。此因缘于观行道中……如是说。语说彼敏锐清明之内观，复明示其精进发展。更说彼亦有急旺之妙，指明其成就法门。

Idhāti imissaṃ dutiyasatipaṭṭhānadesanāyaṃ, tassā pana vedanānupassanāvasena kathetabbattā bhagavā vedanāvasena kathesi. Yathāvuttesu ca tīsu kammaṭṭhānābhinivesesu vedanāvasena kammaṭṭhānābhiniveso sukaro vedanānaṃ vibhūtabhāvatoti dassetuṃ ‘‘phassavasena hī’’tiādi vuttaṃ. Na pākaṭaṃ hotīti idaṃ tādise puggale sandhāya vuttaṃ, yesaṃ ādito vedanāva vibhūtatarā hutvā upaṭṭhāti. Evañhi yaṃ vuttaṃ ‘‘phasso pākaṭo hoti, viññāṇaṃ pākaṭaṃ hotī’’ti, taṃ avirodhitaṃ hoti. Vedanānaṃ uppattipākaṭatāyāti ca idaṃ sukhadukkhavedanānaṃ vasena vuttaṃ. Tāsañhi pavatti oḷārikā, na itarāya. Tadubhayaggahaṇamukhena vā gahetabbattā itarāyapi pavatti viññūnaṃ pākaṭā evāti ‘‘vedanāna’’nti avisesaggahaṇaṃ daṭṭhabbaṃ. Yadā sukhaṃ uppajjatītiādi sukhavedanāya pākaṭabhāvavibhāvanaṃ. Neva tasmiṃ samaye dukkhaṃ vedanaṃ vedetīti tasmiṃ sukhavedanāsamaṅgisamaye neva dukkhaṃ vedanaṃ vedeti niruddhattā, anuppannattā ca yathākkamaṃ atītānāgatānaṃ , paccuppannāya pana asambhavo vuttoyeva. Sakiccakkhaṇamattāvaṭṭhānato aniccā. Sameccasambhuyya paccayehi katattā saṅkhatā. Vatthārammaṇādipaccayaṃ paṭicca uppannattā paṭiccasamuppannā. Khayavayapalujjananirujjhanapakatitāya khayadhammā…pe… nirodhadhammāti daṭṭhabbā.

关于此处第二念处法的说法，须由闻法者依止对受的观想来说明，世尊则是依照受的观法来开示说明。如在前所说三种修习境地中，对受的观想中，修习境地的坚执难以断除，就使受的分别纷乱显现。对此有语称“触为分别”，虽非明显显现，此乃针对某些人而说，因为受的观显更为明显而存在。对于“触显现，识显现”等言论则不相违。受的生起显现，即是指此乐苦受的存在。此类生起表现为细微液流状，非其他状态。因若以对二者的联系作综合考虑，则他时亦有此表现，此时当见之为“受”，故须聚合称“受”，而非区分分别。若乐受生起或灭，则于当时未与苦受相应。苦受在乐受不存在时未起，显示当时既未生亦未灭，乃依宿过去未来而不能现起，如不可能现起。此乃根据当处时相，显示其无常。诸条件相续而生，如合和相连的聚合体。基于场所及缘起而生，是缘起现行。因无常、湮灭、衰减、灭尽的现象，称为灭法，应当理会。

Kilesehi āmasitabbato āmisaṃ nāma pañca kāmaguṇā, ārammaṇakaraṇavasena saha āmisehīti āmisā. Tenāha ‘‘pañcakāmaguṇāmisanissitā’’ti. Ito paranti ‘‘atthi vedanā’’ti evamādipāḷiṃ sandhāyāha ‘‘kāyānupassanāyaṃ vuttanayamevā’’ti.

因染污的污秽，称为不净，五种欲乐的性质，因缘境缘而生名为不净。故说“依五欲乐不净”。此处则转入“有受”的题材，依据巴利原文中“身体观”的说法而教诲。

Vedanānupassanāvaṇṇanā niṭṭhitā. · 受随观解释已毕。

Cittānupassanāvaṇṇanā心随观解释

§114

114. Sampayogavasena (dī. ni. ṭī. 2.381) pavattamānena saha rāgenāti sarāgaṃ. Tenāha ‘‘lobhasahagata’’nti. Vītarāganti. Ettha kāmaṃ sarāgapadapaṭiyoginā vītarāgavasena bhavitabbaṃ, sammasanacārassa pana idhādhippetattā tebhūmakasseva gahaṇanti ‘‘lokiyakusalābyākata’’nti vatvā ‘‘idaṃ panā’’tiādinā tameva adhippāyaṃ vivarati. Sesāni dve dosamūlāni, dve mohamūlānīti cattāri akusalacittāni. Tesañhi rāgena sampayogābhāvato nattheva sarāgatā, tannimittakatāya pana siyā taṃsahitatālesoti nattheva vītarāgatāpīti dukavinimuttatā evettha labbhatīti āha ‘‘neva purimapadaṃ, na pacchimapadaṃ bhajantī’’ti. Yadi evaṃ padesikaṃ pajānanaṃ āpajjatīti? Nāpajjati dukantarapariyāpannattā tesaṃ. Akusalamūlesu saha moheneva vattatīti samohanti āha ‘‘vicikicchāsahagatañceva uddhaccasahagatañcā’’ti. Yasmā cettha saheva mohenāti samohanti purimapadāvadhāraṇampi labbhatiyeva, tasmā vuttaṃ ‘‘yasmā panā’’tiādi. Yathā pana atimūḷhatāya pāṭipuggalikanayena savisesaṃ mohavantatāya momūhacittanti vattabbato vicikicchuddhaccasahagatadvayaṃ visesato ‘‘samoha’’nti vuccati, na tathā sesākusalacittānīti ‘‘vaṭṭantiyevā’’ti vuttaṃ. Sampayogavasena thinamiddhena anupatitaṃ anugatanti thinamiddhānupatitaṃ pañcavidhaṃ sasaṅkhārikākusalacittaṃ saṅkuṭitacittaṃ. Saṅkuṭitacittaṃ nāma ārammaṇe saṅkocanavasena pavattanato. Paccayavisesavasena thāmajātena uddhaccena sahagataṃ pavattaṃ saṃsaṭṭhanti uddhaccasahagataṃ, aññathā sabbampi akusalacittaṃ uddhaccasahagatamevāti. Pasaṭacittaṃ nāma sātisayaṃ vikkhepavasena pavattanato.

114. 依缘合而生起的贪欲，即是好色之心。故言“随贪而生”。无贪称为“离贪”。这里欲乐与贪相应者，因世间的所作无明，世俗善法皆不明显称之，故称“世间善法不明显”。尚复存在二种烦恼根，即无明与贪，其余二种不善心。因离贪故，无贪心不现，然因缘故仍有其存在，与谐调安乐无贪不同，不是无贪而现。疑乱与掉举烦恼，因无明而会集成无明烦恼，故有“疑及掉举伴随无明”言。由此可知连持无明时，先现前面烦恼，故称“由此而生”等。无明根深，以修行者语言，称为迷惑心。故递进说疑与掉举合生即为迷惑，不是其他善心能称之“运转”。离贪配合昏沉烦恼不能随，昏沉则为五种不善心之一，为收摄业心，因感应缘生起。清净心则因念住而起散乱，能分别心。

Kilesavikkhambhanasamatthatāya vipulaphalatāya dīghasantānatāya ca mahantabhāvaṃ gataṃ, mahantehi vā uḷāracchandādīhi gataṃ paṭipannanti mahaggataṃ. Taṃ pana rūpārūpabhūmikaṃ tato mahantassa loke abhāvato. Tenāha ‘‘rūpārūpāvacara’’nti. Tassa cettha paṭiyogī parittamevāti āha ‘‘amahaggatanti kāmāvacara’’nti. Attānaṃ uttarituṃ samatthehi saha uttarehīti sauttaraṃ, tappaṭipakkhena anuttaraṃ, tadubhayaṃ upādāya veditabbanti āha ‘‘sauttaranti kāmāvacara’’ntiādi. Paṭipakkhavikkhambhanasamatthena samādhinā sammadeva āhitaṃ samāhitaṃ. Tenāha ‘‘yassā’’tiādi. Yassāti yassa cittassa. Yathāvuttena samādhinā na samāhitanti asamāhitaṃ. Tenāha ‘‘ubhayasamādhirahita’’nti. Tadaṅgavimuttiyā vimuttaṃ, kāmāvacaraṃ kusalaṃ. Vikkhambhanavimuttiyā vimuttaṃ, mahaggatanti tadubhayaṃ sandhāyāha ‘‘tadaṅgavikkhambhanavimuttīhi vimutta’’nti. Yattha tadubhayavimutti natthi, taṃ ubhayavimuttirahitanti gayhamāne lokuttaracittepi siyā āsaṅkāti tannivattanatthaṃ ‘‘samuccheda…pe… okāsova natthī’’ti āha. Okāsābhāvo ca sammasanacārassa adhippetattā veditabbo. Yaṃ panettha atthato avibhattaṃ, taṃ heṭṭhā vuttanayamevāti.

因烦恼无明的扩散和宽大延续，以及广大性，众生陷入极大种种世俗烦恼里，因无色与色的差别故有若干境界，称为“色非色之境”。说此处意为互对相反，故言“非广大欲界”境。欲界称为“后方”，为世间之地。自身往上，称为上方，依对境而分别称呼。两者相依而成立称为“后上方境界”，由对立扩散烦恼所导引。禅定稳固打坐，生起正治。故谓“有之者”，即悉心安定者。如以禅定不安定为非安定。故言“无双安定”，指与二解脱相应，二解脱皆无。有二解脱则生，无之则无，亦无二解脱在出世间心中。此理亦通，犹如缺角之说。角无故此出世定中须知。缺角是对世俗善法的强化。世间善法若非此理则不成境。未破法意，故此处言言明。

Cittānupassanāvaṇṇanā niṭṭhitā. · 心随观解释已毕。

Dhammānupassanāvaṇṇanā法随观解释

Nīvaraṇapabbavaṇṇanā盖品释义

§115

115. Pahātabbādidhammavibhāgadassanavasena pañcadhā dhammānupassanā niddiṭṭhāti ayamattho pāḷito eva viññāyatīti tamatthaṃ ulliṅgento ‘‘pañcavidhenadhammānupassanaṃ kathetu’’nti vuttaṃ. Yadi evaṃ kasmā nīvaraṇādivaseneva niddiṭṭhanti? Veneyyajjhāsayato. Yesañhi veneyyānaṃ pahātabbadhammesu paṭhamaṃ nīvaraṇāni vibhāgena vattabbāni, tesaṃ vasenettha bhagavatā paṭhamaṃ nīvaraṇesu dhammānupassanā kathitā. Tathā hi kāyānupassanāpi samathapubbaṅgamā desitā, tato pariññeyyesu khandhesu āyatanesu, bhāvetabbesu bojjhaṅgesu pariññeyādivibhāgesu saccesu ca uttarā desanā desitā, tasmā cettha samathabhāvanāpi yāvadeva vipassanatthaṃ icchitā, vipassanāpadhānā vipassanābahulā ca satipaṭṭhānadesanāti tassā vipassanābhinivesavibhāgena desitabhāvaṃ vibhāvento ‘‘apicā’’tiādimāha. Tattha khandhāyatanadukkhasaccavasena missakapariggahakathanaṃ daṭṭhabbaṃ. Saññāsaṅkhārakkhandhapariggahampīti pi-saddena sakalapañcupādānakkhandhapariggahaṃ sampiṇḍeti itaresaṃ tadantogadhattā. ‘‘Kaṇhasukkānaṃ yugandhatā natthī’’ti pajānanakāle abhāvā ‘‘abhiṇhasamudācāravasenā’’ti vuttaṃ. Yathāti yenākārena. So pana ‘‘kāmacchandassa uppādo hotī’’ti vuttattā kāmacchandassa kāraṇākārova, atthato kāraṇamevāti āha ‘‘yena kāraṇenā’’ti. Ca-saddo vakkhamānatthasamuccayattho.

115. 论放弃等法的区分，分五种法观。此处是唯此处断观法，意旨纯粹了达该理。当问缘何以遮止等染法而论？依依据妨碍心念等法。若于遮止染法的第一种障碍，依部份区分应分别说，而佛已对第一种障碍心法说了断观。因此，身观法亦是禅定初始因缘；继而对于需彻悟的五蕴处界、需修习觉支等，更深细分而讲，故此处阐明止禅法直到达观禅的渐进。观法的修持乃维持修习并勤于内观。“除彼不善根执着”等言即标示此，也说有五受阴界苦谛的不当缘习附属之说。识处于色、受、想、行、识五阴束缚中，故将其简称受行俱阴的集成，乃包含所有五取阴集的合体。由此文可解“一无常苦乐”的真理，所谓单纯的不调伏，则称“阿毗达摩生坏论”等缺失论。

Tatthāti ‘‘yathā cā’’tiādinā vuttapade. Subhampīti kāmacchandopi. So hi attano gahaṇākārena ‘‘subha’’nti vuccati, tenākārena pavattanakassa aññassa kāmacchandassa nimittattā ‘‘subhanimitta’’nti ca. Iṭṭhaṃ, iṭṭhākārena vā gayhamānaṃ rūpādi subhārammaṇaṃ. Ākaṅkhitassa hitasukhassa anupāyabhūto manasikāro anupāyamanasikāro. Tanti ayonisomanasikāraṃ. Tatthāti nipphādetabbe ārammaṇabhūte ca duvidhepi subhanimitte. Āhāroti paccayo.

此处说明“如是等”等语起首。美好受谓贪爱引起。由于自身执持之缘，此受称“美好”，此受现起对应于外境的美好缘故称为“美好相”。可意为依所求乐，执取美好境界。心念不正念非正智，属于不正念。此处又细分有应远离心念与不当心念，不善心念。美好境缘可消除，分两种美好相，依进食等缘分为因。

Asubhampīti asubhajjhānampi uttarapadalopena. Taṃ pana dasasu aviññāṇakāsubhesu, kesādīsu ca pavattaṃ daṭṭhabbaṃ. Kesādīsu hi saññā asubhasaññāti girimānandasutte (a. ni. 10.60) vuttāti. Ettha ca catubbidhassa ayonisomanasikārassa yonisomanasikārassa ca gahaṇaṃ niravasesadassanatthaṃ katanti daṭṭhabbaṃ. Tesu pana asubhe ‘‘subha’’nti, ‘‘asubha’’nti ca manasikāro idhādhippeto, tadanukūlattā vā itarepīti.

「不净」一词，连同不净念，一般皆以负面之意理解。然而在十种不认知〔状态〕及发于毛发等处，须加以观察。据『山希那纳陀经』中所云，毛发等处的想，即为不净想。此处复当观照四种非理智的内观以及理智内观的涵义，意在使心无杂染、纯净如实显现。在这些情况下，不净念有时呈现“净”，有时又呈现“不净”之心念，意者因其适应缘故，或有所差别。

Ekādasasu (a. ni. ṭī. 1.1.16) asubhesu paṭikūlākārassa uggaṇhanaṃ, yathā vā tattha uggahanimittaṃ uppajjati, tathā paṭipatti asubhanimittassa uggaho. Upacārappanāvahāya asubhabhāvanāya anuyuñjanaṃ asubhabhāvanānuyogo. Bhojane mattaññuno thinamiddhābhibhavābhāvā otāraṃ alabhamāno kāmacchando pahīyatīti vadanti. Bhojananissitaṃ pana āhāre paṭikūlasaññaṃ, tabbipariṇāmassa, tadādhārassa, tassa ca udariyabhūtassa asubhatādassanaṃ, kāyassa āhāraṭṭhitikatādassanañca yo sammadeva jānāti, so visesato bhojane mattaññū nāma, tassa ca kāmacchando pahīyateva. Asubhakammikatissatthero dantaṭṭhidassāvī. Abhidhammapariyāyena (dha. sa. 1159, 1503) sabbopi lobho kāmacchandanīvaraṇanti āha ‘‘arahattamaggenā’’ti.

于十一种不净中，护持不净缘由的观照，即为不净缘由的发起。如于相应处有不净缘由显现，则为观不净相的行为。此属于近行生发、化生不净观之作用。饮食适量者，昏沉懈怠之势无生，贪欲便断。至于以饮食为依止之物而生起的厌恶念，是因胃腹产生不净感，及身以饮食为基础的浊染显现，能正知此理者，名为“饮食适量者”，其贪欲即断。长老不净业者，曾显现善妙定力。关于此义的详细阐释载于阿毗达摩总结（第1159、1503节），全然断贪即是「阿拉汉道」。

Paṭighampi purimuppannaṃ paṭighanimittaṃ parato uppajjanakapaṭighassa kāraṇanti katvā. Mejjati hitapharaṇavasena siniyhatīti mitto, tasmiṃ mitte bhavā, mittassa vā esāti mettā, tassā mettāya.

“轻慢”乃于先前所现轻慢因缘，由外缘起引发的轻慢现象。所谓“亲密”，即在友伴间互相为友，友人间则互为诸善缘，此即慈之作用。

Mettāyanassa sattesu hitapharaṇassa uppādanaṃ pavattanaṃ mettānimittassa uggaho. Odhisakaanodhisakadisāpharaṇānanti attaatipiyasahāyamajjhattaverīvasena odhisakatā, sīmāsambhede kate anodhisakatā, ekādidisāpharaṇavasena disāpharaṇatā mettāya uggahaṇe veditabbā. Vihāraracchāgāmādivasena vā odhisakadisāpharaṇaṃ, vihārādiuddesarahitaṃ puratthimādidisāvasena anodhisakadisāpharaṇanti evaṃ vā dvidhā uggahaṇaṃ sandhāya ‘‘odhisakaanodhisakadisāpharaṇāna’’nti vuttaṃ. Uggaho ca yāva upacārā daṭṭhabbo, uggahitāya āsevanā bhāvanā. Tattha ‘‘sabbe sattā, pāṇā, bhūtā, puggalā, attabhāvapariyāpannā’’ti etesaṃ vasena pañcavidhā, ekekasmiṃ ‘‘averā hontu, abyāpajjā, anīghā, sukhī attānaṃ pariharantū’’ti catudhā pavattito vīsatividhā anodhisakapharaṇā mettā, ‘‘sabbā itthiyo, purisā, ariyā, anariyā, devā, manussā, vinipātikā’’ti sattodhikaraṇavasena pavattā sattavidhā aṭṭhavīsatividhā vā, dasahi disāhi disodhikaraṇavasena pavattā dasavidhā ca, ekekāya vā disāya sattādiitthādiaverādibhedena asītādhikacatusatappabhedā ca odhibhopharaṇā veditabbā.

慈者，对众生皆以利益护持生起，是由慈念缘起。嗔恚及嗔恚等自相敌视，恰如丛林中野兽相斗，彼此成为仇敌。于边境争地时，彼此为敌。由诸方向生起的区域争夺，即为慈之对象。由住所、庇护所等缘起的嗔恚及地域争夺，而无住所等缘起的另一种嗔恚，二者皆称为“嗔恚及嗔恚等地域争夺”。争夺仍止于近行道次第，彼时伴随的为修习慈心。慈之涵盖对象广泛，谓“五种有情”，个个皆发“四无畏”：愿诸众生不生憎恨、不受苦恼、安乐、远离自身损害。又普及至于女、男、圣人、非圣、天、人、饿鬼等七类实体，形成二十八种嗔恚及嗔恚等地域争夺。对十方，每方又分别有嗔恚及诸敌对分别，合计八十四万余种地域争夺，应当了知此法。

Yena ayonisomanasikārena aratiādikāni uppajjanti, so aratiādīsu ayonisomanasikāro, tena. Nipphādetabbe hi idaṃ bhummaṃ. Esa nayo ito paresupi. Ukkaṇṭhitā pantasenāsanesu adhikusalesu dhammesu ca uppajjanabhāvariñcanā. Kāyavināmanāti kāyassa virūpenākārena nāmanā.

不理智的观念生起贪欲等诸恶，是因缘之一。于此处称此不理智观为恶缘，彼因缘须被断除。此理适用于他处。愤恨，是烦恼蔓延于生活中诸不善之处，并令善法难以生起。所谓“身名”，者指身形之丑陋及名声（不佳）故称名。

Kusaladhammasampaṭipattiyā paṭṭhapanasabhāvatāya, tappaṭipakkhānaṃ visosanasabhāvatāya ca ārambhadhātuādito pavattavīriyanti āha ‘‘paṭhamārambhavīriya’’nti. Yasmā paṭhamārambhamattassa kosajjavidhamanaṃ thāmagamanañca natthi, tasmā vuttaṃ ‘‘kosajjato nikkhantatāya tato balavatara’’nti. Yasmā pana aparāparuppattiyā laddhāsevanaṃ uparūparivisesaṃ āvahantaṃ ativiya thāmagatameva hoti, tasmā vuttaṃ ‘‘paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavatara’’nti.

善法之修习，由于发心与坚持的开始而生起。譬如发起第一努力，既不会被软绵绵之境所击倒，也不会产生停顿。因此有言「自床上起身后力更强」。又因后续相继之报得所缘增多，所缘果报彰显不同的层次，故有言「越往彼地前进力更强」。

Atibhojane nimittaggāhoti atibhojane thinamiddhassa nimittaggāho, ‘‘ettake bhutte thinamiddhassa kāraṇaṃ hoti, ettake na hotī’’ti thinamiddhassa kāraṇākāraṇaggāho hotīti attho. Divā sūriyālokanti divā gahitanimittaṃ sūriyālokaṃ rattiyaṃ manasikarontassapīti evamettha attho veditabbo. Dhutaṅgānaṃ vīriyanissitattā vuttaṃ ‘‘dhutaṅganissitasappāyakathāyapī’’ti.

因过度饮食而生起烦恼，因过度饮食而生起昏沉烦恼，即『因过度饮食而起昏沉烦恼，因过度饮食而起昏沉烦恼』之意。白昼即太阳之光，白昼称之为已摄缘，谓于白昼时分专注于太阳光，夜间则无此意，此义宜于此处应当了解。关于断除习气，曾言『依于断除习气者，亦如善说之言』。

Kukkuccampi katākatānusocanavasena pavattamānaṃ cetaso avūpasamāvahatāya uddhaccena samānalakkhaṇamevāti ‘‘avūpasamo nāma avūpasantākāro, uddhaccakukkuccamevetaṃ atthato’’ti vuttaṃ.

又谓忧郁亦如恼恨与悲伤之相连，因心意振动未得安住，为同类性质，故称『忧郁即无安定之不安定形态，振动与忧郁实为同义』。

Bahussutassa ganthato atthato ca suttādīni vicārentassa atthavedādipaṭilābhasabbhāvato vikkhepo na hoti, yathāvidhipaṭipattiyā yathānurūpapaṭikārappavattiyā ca katākatānusocanañca na hotīti ‘‘bāhusaccenapi…pe… uddhaccakukkuccaṃ pahīyatī’’ti āha. Yadaggena bāhusaccena uddhaccakukkuccaṃ pahīyati, tadaggena paripucchakatāvinayapakataññutāhipi taṃ pahīyatīti daṭṭhabbaṃ. Buddhasevitā ca buddhasīlitaṃ āvahatīti cetaso vūpasamakarattā uddhaccakukkuccapahānakārī vuttā. Buddhattaṃ pana anapekkhitvā vinayadharā kukkuccavinodakā kalyāṇamittā vuttāti daṭṭhabbā. Vikkhepo ca bhikkhuno yebhuyyena kukkuccahetuko hotīti ‘‘kappiyākappiyaparipucchāmahulassā’’tiādinā vinayanayeneva paripucchakatādayo niddiṭṭhā. Pahīne uddhaccakukkucceti niddhāraṇe bhummaṃ. Kukkuccassa domanassasahagatattā anāgāmimaggena āyatiṃ anuppādo vutto.

广闻者于经典全文及义理详审，虽有多义别解，然不致心意散乱。以如法修习及相应对治行起，恼恨忧伤亦不会生起。曾教诲『即便大智慧者......亦当断除忧恼恨怒』。使何缘故能断除忧恼恨怒，当观其因缘，即使具足广博之问，两方问法谙熟，亦能断除此忧恼恨怒。所有护持佛教之人，正当心意安住，断除振动忧恼，实践断绝此忧恼恨怒。对佛法既无分别心，依持律藏调伏恼恨者，皆为良善之友。须知何因令比库心意散乱，谓由询问所宜与所不宜之事，正如戒律教法中关于善恶分别之问的教导。断除忧恼恨怒是正法之内涵。因恼恨常伴忧伤，故来世无其生起。

Tiṭṭhati pavattati etthāti ṭhānīyā, vicikicchāya ṭhānīyā vicikicchāṭṭhānīyā, vicikicchāya kāraṇabhūtā dhammā. Tiṭṭhatīti vā ṭhānīyā, vicikicchā ṭhānīyā etissāti vicikicchāṭṭhānīyā, atthato vicikicchā eva. Sā hi purimuppannā parato uppajjanakavicikicchāya sabhāgahetutāya asādhāraṇaṃ.

『立』与『行』意指所在之处，疑惑即立于所疑之处，为疑处，缘于疑故生之法。立为所在，疑为所在，即疑惑之处。前生所起之后生之疑惑，因有所缘故乃生，非凡例也。

Kusalākusalāti kosallasambhūtaṭṭhena kusalā, tappaṭipakkhato akusalā. Ye akusalā, te sāvajjā asevitabbā hīnā ca. Ye kusalā, te anavajjā sevitabbā paṇītā ca. Kusalāpi vā hīnehi chandādīhi āraddhā hīnā, paṇītehi paṇītā. Kaṇhāti kāḷakā, cittassa apabhassarabhāvakaraṇā. Sukkāti odātā, cittassa pabhassarabhāvakaraṇā. Kaṇhābhijātihetuto vā kaṇhā, sukkābhijātihetuto sukkā. Te eva sappaṭibhāgā. Kaṇhā hi ujuvipaccanīkatāya sukkehi sappaṭibhāgā, tathā sukkāpi itarehi. Atha vā kaṇhasukkā ca sappaṭibhāgā ca kaṇhasukkasappaṭibhāgā. Sukhā hi vedanā dukkhāyavedanāya sappaṭibhāgā, dukkhā ca vedanā sukhāya vedanāya sappaṭibhāgāti.

善恶二法，善由聪慧生起，恶则相反。凡恶者，应当避离且低劣。善者应当修习且纯善。虽善者，若为低劣欲念所染，则仍属低劣；善者若为纯善者，则纯净。如“黑”谓黑暗，生于心不清明；“白”谓光明，生于心清明。黑白为二种对立色，为明显两种。黑色因直明之性而对立于白色，如白色亦因对立存在于黑色之间。而黑白亦是同有之对立色。苦乐感受相对立，苦感受为乐感受之对立，乐感受为苦感受之对立。

Kāmaṃ bāhusaccaparipucchakatāhi aṭṭhavatthukāpi vicikicchā pahīyati, tathāpi ratanattayavicikicchāmūlikā sesavicikicchāti katvā āha ‘‘tīṇi ratanāni ārabbhā’’ti. Ratanattayaguṇāvabodhe hi ‘‘satthari kaṅkhatī’’ti (dha. sa. 1008, 1123, 1167, 1241, 1263, 1270; vibha. 915) ādivicikicchāya asambhavoti. Vinaye pakataññutā ‘‘sikkhāya kaṅkhatī’’ti (dha. sa. 1008, 1123, 1167, 1241, 1263, 1270; vibha. 915) vuttāya vicikicchāya pahānaṃ karotīti āha ‘‘vinaye ciṇṇavasībhāvassapī’’ti. Okappanīyasaddhāsaṅkhātaadhimokkhabahulassāti saddheyyavatthuno anupavisanasaddhāsaṅkhātaadhimokkhena adhimuccanabahulassa . Adhimuccanañca adhimokkhuppādanamevāti daṭṭhabbaṃ. Saddhāya vā ninnapoṇatā adhimutti adhimokkho.

由大量询问世间欲事而生之疑惑，虽能断除，但因以三宝为根本之疑则未断除。谓‘三宝’已起时，师亦起疑。戒律中也教导称为‘学戒生疑’，但此乃断除疑惑。由信心建立起多次解脱之状况，即无辱破戒的信解增长。信解增长即为解脱起始。信心衰退则为执着之丧失。

Subhanimittaasubhanimittādīsūti ‘‘subhanimittādīsu asubhanimittādīsū’’ti ādi-saddo paccekaṃ yojetabbo. Tattha paṭhamena ādi-saddena paṭighanimittādīnaṃ saṅgaho, dutiyena mettācetovimuttiādīnaṃ. Sesamettha yaṃ vattabbaṃ, taṃ vuttanayamevāti.

“Subhanimittādīsūti”谓「美善相等诸相」者。此处“ādī”字应分别加以组合。首先以“ādi”字和「抵触之相等」诸相相集，第二以「慈心解脱等」诸相相集。其余应当如是流通解释。

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Khandhapabbavaṇṇanā蕴品释义

§116

116. Upādānehi ārammaṇakaraṇādivasena upādātabbā vā khandhā upādānakkhandā. Iti rūpanti ettha iti-saddo idaṃ-saddena samānatthoti adhippāyenāha ‘‘idaṃ rūpa’’nti. Tayidaṃ sarūpato anavasesapariyādānaṃ hotīti āha – ‘‘ettakaṃ rūpaṃ, na ito paraṃ rūpaṃ atthī’’ti. Itīti vā pakāratthe nipāto, tasmā ‘‘iti rūpa’’nti iminā bhūtupādādivasena yattako rūpassa bhedo, tena saddhiṃ rūpaṃ anavasesato pariyādiyitvā dasseti. Sabhāvatoti ruppanasabhāvato cakkhādivaṇṇādisabhāvato ca. Vedanādīsupīti ettha ‘‘ayaṃ vedanā, ettakā vedanā, na ito paraṃ vedanā atthīti sabhāvato vedanaṃ pajānātī’’tiādinā, sabhāvatoti ca anubhavanasabhāvato sātādisabhāvato cāti evamādinā yojetabbaṃ.

116. 以执著等为缘起者，即应执著之蕴聚即为执著蕴聚。此谓色者，以“iti”字与此字相同而标示本义，释为「此为色」者。又云「此等色，无余色之外」，谓由此而生之色不生馀色。所谓“iti 色”，为说明色之本体缘起差别，用此字以示明显，色之内涵由本体无余地周详展现。所谓本体者，即自性如眼根及色等。本末依之处定义为受想等，如是类推；由此依此方法加以说明。

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§117

117.Chasu ajjhattikabāhiresūti (dī. ni. ṭī. 2.384) ‘‘chasu ajjhattikesu chasu bāhiresu’’ti ‘‘chasū’’ti padaṃ paccekaṃ yojetabbaṃ. Kasmā panetāni ubhayāni chaḷeva vuttāni? Chaviññāṇakāyuppattidvārārammaṇavavatthānato. Cakkhuviññāṇavīthiyā pariyāpannassa hi viññāṇakāyassa cakkhāyatanameva uppattidvāraṃ, rūpāyatanameva ca ārammaṇaṃ, tathā itarāni itaresaṃ, chaṭṭhassa pana bhavaṅgamanasaṅkhāto manāyatanekadeso uppattidvāraṃ, asādhāraṇañca dhammāyatanaṃ ārammaṇaṃ. Cakkhatīti cakkhu, rūpaṃ assādeti vibhāveti cāti attho. Suṇātīti sotaṃ. Ghāyatīti ghānaṃ. Jīvitanimittatāya raso jīvitaṃ, taṃ jīvitamavhāyatīti jivhā. Kucchitānaṃ sāsavadhammānaṃ āyo uppattidesoti kāyo. Munāti ārammaṇaṃ vijānātīti mano. Rūpayati vaṇṇavikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti rūpaṃ. Sappati attano paccayehi harīyati sotaviññeyyabhāvaṃ gamīyatīti saddo. Gandhayati attano vatthuṃ sūcetīti gandho. Rasanti taṃ sattā assādentīti raso. Phusīyatīti phoṭṭhabbaṃ. Attano lakkhaṇaṃ dhārentīti dhammā. Sabbāni pana āyānaṃ tananādiatthena āyatanāni. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 2.510-512) taṃsaṃvaṇṇanāya (visuddhi. mahāṭī. 2.510) ca vuttanayena veditabbo.

117.“Chasu ajjhattikabāhiresūti”(出自《长部大疏》2.384)“于六内外”。此“chasū”字须分别组合。为何此乃二者皆六？因由识身的生起门户及缘起缘由。由眼识之路通达包覆，识身即眼处生起之门户，境界即色处亦为缘起。因此他处各各分别，第六为心处一处，由生心流转编织而生起。此中异事为法界缘起。眼者为眼、色为所摄、辨别等义；耳者为声；鼻者为香；舌者为味，以生命为因缘之味；身者依汝身内贮藏之病因为其缘起；心者即执识所缘。色者为色种变化，从心中发起心体连带义。听说缘由自身互为条件，味感由受体显现。香者自体标识，味者众生味之感受。触者彼时感触。已以自身为标的。此即诸处之总称。此处简略述之，详细法门于《清净道论》(2.510-512)，及其大疏述法中详明，可按大疏言说而了知。

Cakkhuñcapajānātīti ettha cakkhu nāma pasādacakkhu, na sasambhāracakkhu, nāpi dibbacakkhuādikanti āha ‘‘cakkhupasāda’’nti. Yaṃ sandhāya vuttaṃ ‘‘yaṃ cakkhu catunnaṃ mahābhūtānaṃ upādāya pasādo’’ti (dha. sa. 596-599). Ca-saddo vakkhamānatthasamuccayattho. Yāthāvasarasalakkhaṇavasenāti aviparītassa attano rasassa ceva lakkhaṇassa ca vasena, rūpesu āviñchanakiccassa ceva rūpābhighātārahabhūtapasādalakkhaṇassa ca vasenāti attho. ‘‘Cakkhuñca paṭicca rūpe cā’’tiādīsu (ma. ni. 1.204, 400; 3.421, 425-426; saṃ. ni. 2.43-45; 4.54-55; kathā. 465, 467) samuditāniyeva rūpāyatanāni cakkhuviññāṇuppattihetu, na visuṃ visunti imassa atthassa dassanatthaṃ ‘‘rūpe cā’’ti puthuvacanaggahaṇaṃ, tāya eva ca desanāgatiyā kāmaṃ idhāpi ‘‘rūpe ca pajānātī’’ti vuttaṃ, rūpabhāvasāmaññena pana sabbaṃ ekajjhaṃ gahetvā ‘‘bahiddhā catusamuṭṭhānikarūpañcā’’ti ekavacanavasena attho vutto. Sarasalakkhaṇavasenāti cakkhuviññāṇassa visayabhāvakiccassa ceva cakkhupaṭihananalakkhaṇassa ca vasenāti yojetabbaṃ.

所谓“眼识知见”处，此处“眼”名为净眼，不是组合之眼，也非神通眼，称为“眼净”。此言“缘眼四大之依净”，出自《法句经·歌辞》第596-599句。此“中音”字为概言集合之意。意指“正同时相状”和“不逆自身味道及其状”，觸境於色时，具厌恶之净边特征。谓「因缘眼处，即眼界流通之因缘，识眼识所缘由也」，而非色本质有所破坏，训令意在此，以“色亦”通称之。此亦是讲说目的。此意为色的功能，以整体统一地讲述：四门出于外部所现显色等均为一。所以以单数表述为“外生四起色”。“具相状”指眼识之识别作用与眼所对抗之相状。

Ubhayaṃ paṭiccāti cakkhuṃ upanissayapaccayavasena paccayabhūtaṃ, rūpe ārammaṇādhipatiārammaṇūpanissayavasena paccayabhūte ca paṭicca. Kāmañcāyaṃ suttantasaṃvaṇṇanā , nippariyāyakathā nāma abhidhammasannissitā evāti abhidhammanayeneva saṃyojanāni dassento ‘‘kāmarāga…pe… avijjāsaṃyojana’’nti āha. Tattha kāmesu rāgo, kāmo ca so rāgo cāti kāmarāgo, so eva bandhanaṭṭhena saṃyojanaṃ. Ayañhi yassa saṃvijjati, taṃ puggalaṃ vaṭṭasmiṃ saṃyojeti bandhati, iti dukkhena sattaṃ, bhavādike vā bhavantarādīhi, kammunā vā vipākaṃ saṃyojeti bandhatīti saṃyojanaṃ. Evaṃ paṭighasaṃyojanādīnampi yathārahaṃ attho vattabbo. Sarasalakkhaṇavasenāti ettha pana sattassa vaṭṭato anissajjanasaṅkhātassa attano kiccassa ceva yathāvuttabandhanasaṅkhātassa lakkhaṇassa ca vasenāti yojetabbaṃ.

所谓“因缘相依”，眼识依缘起，色缘引摄，相依起故缘生。此中“爱欲”在经文中称“结”，《阿毗达摩》用语，言“爱欲、贪欲即为结”，此结系系缚之因。《阿毗达摩》说：彼所系者，人由此结系，生轮回；或生死苦，或由业果而系缚，此谓结缚。此中招惹之结缚亦应如实理解。所谓具相状，为生命轮转、非依缘起非依本业所现自种业对待责任之标识。

Bhavassāda-diṭṭhissāda-nivattanatthaṃ kāmassādaggahaṇaṃ. Assādayatoti abhiramantassa. Abhinandatoti sapppītikataṇhāvasena nandantassa. Padadvayenapi balavato kāmarāgassa paccayabhūtā kāmarāguppatti vuttā. Esa nayo sesesupi. Etaṃ ārammaṇanti etaṃ evaṃsukhumaṃ evaṃdubbibhāgaṃ ārammaṇaṃ. Niccaṃ dhuvanti etaṃ nidassanamattaṃ, ‘‘ucchijjissati vinassissatīti gaṇhato’’ti evamādīnampi saṅgaho icchitabbo. Bhavaṃ patthentassāti ‘‘īdise sampattibhave yasmā amhākaṃ idaṃ iṭṭhārammaṇaṃ sulabhaṃ jātaṃ, tasmā āyatimpi sampattibhavo bhaveyyā’’ti bhavaṃ nikāmentassa. Evarūpaṃ sakkā laddhunti yojanā. Usūyatoti usūyaṃ issaṃ uppādayato. Aññassa maccharāyatoti aññena asādhāraṇabhāvakaraṇena macchariyaṃ karoto. Sabbeheva yathāvuttehi navahi saṃyojanehi.

欲爱之染因观为堕入。欲爱之谓欢喜。欢喜为具苦爱烦恼色彩之乐趣。此由双重缘起促成强大欲爱之投缘生起。此为蕴藏（余义）。此称“缘”，谓乃此如此微细且极苦之缘。常住不滅者，此仅为示现而已。谓“必将消灭灭尽”，即非永存故。此类余缘应相集合认知。若证得则称为。所谓“嫉妒”为起妒忌。嫉妒即由嫉妒生起。对他者生出罕见状态之嫉妒即生相。诸结皆依诸教所说之九种结缚。

Tañca kāraṇanti subhanimittapaṭighanimittādivibhāvaṃ iṭṭhāniṭṭhādirūpārammaṇañceva tajjāyonisomanasikārañcāti tassa tassa saṃyojanassa kāraṇaṃ. Avikkhambhitaasamūhatabhūmiladdhuppannataṃ sandhāya ‘‘appahīnaṭṭhena uppannassā’’ti vuttaṃ. Vattamānuppannatā samudācāraggahaṇeneva gahitā. Yena kāraṇenāti yena vipassanāsamathabhāvanāsaṅkhātena kāraṇena. Tañhi tassa tadaṅgavasena ceva vikkhambhanavasena ca pahānakāraṇaṃ. Issāmacchariyānaṃ apāyagamanīyatāya paṭhamamaggavajjhatā vuttā. Yadi evaṃ ‘‘tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hotī’’ti (a. ni. 4.241) suttapadaṃ kathanti? Taṃ suttantapariyāyena vuttaṃ. Yathānulomasāsanañhi suttantadesanā, ayaṃ pana abhidhammanayena saṃvaṇṇanāti nāyaṃ doso. Oḷārikassāti thūlassa, yato abhiṇhasamuppattipariyuṭṭhānatibbatāva hoti. Aṇusahagatassāti vuttappakāraoḷārikābhāvena aṇubhāvaṃ sukhumabhāvaṃ gatassa. Uddhaccasaṃyojanassapettha anuppādo vuttoyeva yathāvuttasaṃyojanehi avinābhāvato. Sotādīnaṃ sabhāvasarasalakkhaṇavasena pajānanā, tappaccayānaṃ saṃyojanānaṃ uppādādipajānanā ca vuttanayeneva veditabbāti dassento ‘‘eseva nayo’’ti atidisati.

这里所说的原因，是指善因、缘起等正缘和不善因、障碍等反缘，以不同的缘起和分别为缘。“所欲所不欲的形态和颜色”等也是其因缘，还有各种起缘心念。这些都是各个结缔的原因。未被混乱、未受污浊之地所生的清净状态，有说“除非从未发生，便不会发生”，指的是未曾出现的现象不会产生。现身的发生，确实是通过行为的接触而得到。所谓原因，是指通过修习般摄止观等正慧修行所得的因缘。在那个时段，依靠正见的力量以及能摧毁的力量起作用。对于嫉妒和奇异心之堕落，其最初的道理已经被揭示。若有人说“断除三结，即得声闻果”，此语（见《增支部》第4章241节）是依经文及其上下义而说。经文的宣说，与论书的解说虽有不同，但不构成过失。答案在于“厚重之烦恼”，是指烦恼根本深厚、产生根深蒂固之苦。所谓“细滑之相”，指由言说所能引起的微妙现象。在此不生起贪结如悭吝，而五盖之束缚出现的状态，被说为“不生”。由声闻等根本标志依理知见、断除烦恼之生起等，皆应如是诠释，其意为“正道”。

Attano vā dhammesūti attano ajjhattikāyatanadhammesu, attano ubhayadhammesu vā. Imasmiṃ pakkhe ajjhattikāyatanapariggahaṇenāti ajjhattikāyatanapariggaṇhanamukhenāti attho, evañca anavasesato saparasantānesu āyatanānaṃ pariggaho siddho hoti. Parassa vā dhammesūti etthāpi eseva nayo. Rūpāyatanassāti aḍḍhekādasapabhedarūpasabhāvassa āyatanassa. Rūpakkhandhe vuttanayena nīharitabbāti ānetvā sambandhitabbaṃ. Sesakhandhesūti vedanāsaññāsaṅkhārakkhandhesu. Vuttanayenāti iminā atidesena rūpakkhandhe āhārasamudayāti, viññāṇakkhandhe nāmarūpasamudayāti, sesakkhandhesu phassasamudayāti imaṃ visesaṃ vibhāveti, itaraṃ pana sabbattha samānanti. Khandhapabbe viya āyatanapabbepi lokuttaranivattanaṃ pāḷiyaṃ gahitaṃ natthīti āha ‘‘lokuttaradhammā na gahetabbā’’ti.

「自者法」是指自己内在根境的法，或称自己内外二缘境法。在此方面，内外根境的覆盖即为包摄，此义是说在未抵达果位前，内外二境皆涵摄在内。称“他者法”，含义亦同。所谓色处，即十二支属法所涵摄的法色之境。谓色蕴应依经文所说加以归入。所谓余蕴，即指受、想、行、识四蕴。通过经文的说法，于色蕴能分别为食缘起（根本食），于识蕴是名色缘起，于余蕴以触缘起，显示各自特性，而其他处皆相似。诸蕴初时如处世一样地表现，终止于世间外的涅槃境界是经文所明。其义为“非世间法不可取”，指非世间法为真实可据的法。

Āyatanapabbavaṇṇanā niṭṭhitā. · 处品释义已毕。

Bojjhaṅgapabbavaṇṇanā觉支品释义

§118

118.Bujjhanakasattassāti kilesaniddāya paṭibujjhanakasattassa, ariyasaccānaṃ vā paṭivijjhanakasattassa. Aṅgesūti kāraṇesu, avayavesu vā. Udayabbayañāṇuppādato paṭṭhāya sambodhipaṭipadāyaṃ ṭhito nāma hotīti āha ‘‘āraddhavipassakato paṭṭhāya yogāvacaroti sambodhī’’ti.

“觉知慧者”，是指指向烦恼的觉知者，或对圣谛的觉知者。此处“部分”，指因素、成员。觉知于生灭阶段起现的知识，坚固建立在成佛正道上，说“发起内观禅修即为正觉之由”，此语揭示禅修成熟时的正觉根基和持守。

‘‘Satisambojjhaṅgaṭṭhānīyā’’ti padassa attho ‘‘vicikicchaṭṭhānīyā’’ti ettha vuttanayena veditabbo. Tanti yonisomanasikāraṃ. Tatthāti satiyaṃ. Nipphādetabbe cetaṃ bhummaṃ.

“念觉支所在”，此词的义涵通过“怀疑所在”之解，由文中语意知之。指其具足善巧出生的正念专修因缘。这里的“彼处”，是指念的本身。此念应被专一培养。

Sati ca sampajaññañca satisampajaññaṃ (dī. ni. ṭī. 2.385; saṃ. ni. ṭī. 2.5.232; a. ni. ṭī. 1.1.418). Atha vā satipadhānaṃ abhikkantādisātthakabhāvapariggaṇhanañāṇaṃ satisampajaññaṃ. Taṃ sabbattha satokāribhāvāvahattā satisambojjhaṅgassa uppādāya hoti. Yathā paccanīkadhammānaṃ pahānaṃ anurūpadhammasevanā ca anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya hoti, evaṃ satirahitapuggalavivajjhanā, satokārīpuggalasevanā, tattha ca yuttapayuttatā satisambojjhaṅgassa uppādāya hotīti imamatthaṃ dasseti ‘‘satisampajañña’’ntiādinā.

念与正知，合称正念正知（这是《增支部》、《相应部》、《中部》注疏中多处解释）。而正念所引发的正念觉知，是指除了正念的本身意念外，还包括其余相关义项的认知，对此认知的重新整理称为正念觉知，普遍注重定而无造作之念。正念的诞生是依赖令善法现行的各方面条件，如断除私执，随顺善法的习用由此而生。因此，若心无念，个人便易被分别所动，趋于不善；若随顺正念者，便生起正念觉知。此即表明正念觉知产生的条件与作用。

Dhammānaṃ, dhammesu vā vicayo dhammavicayo, so eva sambojjhaṅgo, tassa dhammavicayasambojjhaṅgassa. ‘‘Kusalākusalā dhammā’’tiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Tattha yonisomanasikārabahulīkāroti kusalādīsu taṃtaṃsabhāvarasalakkhaṇādikassa yāthāvato avabujjhanavasena uppanno ñāṇasampayuttacittuppādo. So hi aviparītamanasikāratāya ‘‘yonisomanasikāro’’ti vutto, tadābhogatāya āvajjanāpi taggatikāva, tassa abhiṇhapavattanaṃ bahulīkāro. Bhiyyobhāvāyāti punappunabhāvāya. Vepullāyāti vipulabhāvāya. Pāripūriyāti paribrūhanāya.

对法及诸法的分别认知称为法的分别认知，是八觉支之一的法觉支。对“善恶诸法”等议论的分析，亦在此述及。此处说“正念专注于善法诸法之深彻了解”，乃指随着正念及正知齐至，心起慧解诸法之实相。此慧解称为正念深思，乃观察法性之根本。所谓“善法的细致观察”即尤为注意至所观察的法的本质状态，产生慧利心智。此慧利心智语言即“善巧考虑”，对法细微作用加以全面深入了解。反复生起、宽广充满、完善成熟的正念觉支，即是正念的全面扩张与加持。

Paripucchakatāti pariyogāhetvā pucchakabhāvo. Ācariye payirupāsitvā pañcapi nikāye saha aṭṭhakathāya pariyogāhetvā yaṃ yaṃ tattha gaṇṭhiṭṭhānabhūtaṃ, taṃ taṃ ‘‘idaṃ bhante kathaṃ, imassa ko attho’’ti khandhāyatanādiatthaṃ pucchantassa dhammavicayasambojjhaṅgo uppajjati. Tenāha ‘‘khandhadhātu…pe… bahulatā’’ti.

“Paripucchakatāti”者，谓以质问为缘起的质问状态。比库们尊敬师长，随五部经连同注疏，因缘起解释其中所有与环结点有关之事，凡在彼处发生质疑、询问诸法及义理者，便生起辨法觉支。故此云：“色蕴界……等广泛性”者。

Vatthuvisadakiriyāti ettha cittacetasikānaṃ pavattiṭṭhānabhāvato sarīraṃ, tappaṭibaddhāni cīvarādīni ca idha ‘‘vatthūnī’’ti adhippetāni. Tāni yathā cittassa sukhāvahāni honti, tathā karaṇaṃ tesaṃ visadabhāvakaraṇaṃ. Tena vuttaṃ ‘‘ajjhattikabāhirāna’’ntiādi. Ussannadosanti vātādiussannadosaṃ. Sedamalamakkhitanti sedena ceva jallikāsaṅkhātena sarīramalena ca makkhitaṃ. Ca-saddena aññampi sarīrassa pīḷāvahaṃ saṅgaṇhāti. Senāsanaṃ vāti vā-saddena pattādīnaṃ saṅgaho daṭṭhabbo. Avisade sati, visayabhūte vā. Kathaṃ bhāvanamanuyuttassa tāni visayo? Antarantarā pavattanakacittuppādavasenevaṃ vuttaṃ. Te hi cittuppādā cittekaggatāya aparisuddhabhāvāya saṃvattanti. Cittacetasikesu nissayādipaccayabhūtesu. Ñāṇampīti pi-saddo sampiṇḍanattho. Tena na kevalaṃ taṃ vatthuyeva, atha kho tasmiṃ aparisuddhe ñāṇampi aparisuddhaṃ hotīti nissayāparisuddhiyā taṃnissitāparisuddhi viya visayassa aparisuddhatāya visayīnaṃ aparisuddhiṃ dasseti.

“Vatthuvisadakiriyāti”即此处由心意及伴随心意之心法生起为根本所彰显之身体、衣服等，称为“清净之法”。因如心带来安乐，故此身及衣为带来身之清净的因。故云“内外两者”等。风等为风损；污物以水及污垢气付着身体谓之污秽；声亦可集聚身苦。席具由风声、声响集聚亦应观察。清净缺失时，或因对境生起时，此诸缘境何能成其清净？犹如心不时而生起之染污。心及心法因缘合和，成无清净。心意等所依缘起之知亦不清净。此知与诸事共染，用以显现心境的不净。

Samabhāvakaraṇanti kiccato anūnādhikabhāvakaraṇaṃ. Yathāpaccayaṃ saddheyyavatthusmiṃ adhimokkhakiccassa paṭutarabhāvena paññāya avisadatāya vīriyādīnañca sithilatādinā saddhindriyaṃ balavaṃ hoti. Tenāha ‘‘itarāni mandānī’’ti. Tatoti tasmā saddhindriyassa balavabhāvato itaresañca mandattā. Kosajjapakkhe patituṃ adatvā sampayuttadhammānaṃ paggaṇhanaṃ anubalappadānaṃ paggaho, paggahova kiccaṃ paggahakiccaṃ. ‘‘Kātuṃ na sakkotī’’ti ānetvā sambandhitabbaṃ. Ārammaṇaṃ upagantvā ṭhānaṃ, anissajjanaṃ vā upaṭṭhānaṃ. Vikkhepapaṭipakkho, yena vā sampayuttā avikkhittā honti, so avikkhepo. Rūpagataṃ viya cakkhunā yena yāthāvato visayasabhāvaṃ passati, taṃ dassanakiccaṃ kātuṃ na sakkoti balavatā saddhindriyena abhibhūtattā. Sahajātadhammesu indaṭṭhaṃ kārentānaṃ sahapavattamānānaṃ dhammānaṃ ekarasatāvaseneva atthasiddhi, na aññathā.

“Samabhāvakaraṇanti”者，谓适度多寡之因缘。譬如信之法，于正见上有增加作用，但精进疲软或智慧松懈，则信力变弱。故云“他者软弱”等。故信力充实时，能摄持各种事法，连续具足。如眼识见实相不偏失。若力量不足，则不能完成此识见。此为因缘原理：同为法界所自然生成之法，其功用只有一成就方向，不可别法。

Tasmāti vuttamevatthaṃ kāraṇabhāvena paccāmasati. Tanti saddhindriyaṃ. Dhammasabhāvapaccavekkhaṇenāti yassa saddheyyavatthuno uḷāratādiguṇe adhimuccanassa sātisayappavattiyā saddhindriyaṃ balavaṃ jātaṃ, tassa paccayapaccayuppannatādivibhāgato yāthāvato vīmaṃsanena. Evañhi evaṃdhammatānayena sabhāvasarasato pariggayhamāne savipphāro adhimokkho na hoti ‘‘ayaṃ imesaṃ dhammānaṃ sabhāvo’’ti parijānanavasena paññābyāpārassa sātisayattā. Dhuriyadhammesu hi yathā saddhāya balavabhāve paññāya mandabhāvo hoti, evaṃ paññāya balavabhāve saddhāya mandabhāvo hoti. Tena vuttaṃ ‘‘taṃ dhammasabhāvapaccavekkhaṇena…pe… hāpetabba’’nti. Tathāamanasikārenāti yenākārena bhāvanamanuyuñjantassa saddhindriyaṃ balavaṃ jātaṃ, tenākārena bhāvanāya ananuyuñjanatoti vuttaṃ hoti. Idha duvidhena saddhindriyassa balavabhāvo attano vā paccayavisesavasena kiccuttariyato vīriyādīnaṃ vā mandakiccatāya. Tattha paṭhamavikappe hāpanavidhi dassito, dutiyavikappe pana yathā manasikaroto vīriyādīnaṃ mandakiccatāya saddhindriyaṃ balavaṃ jātaṃ, tathā amanasikārena, vīriyādīnaṃ paṭukiccabhāvāvahena manasikārena saddhindriyaṃ tehi samarasaṃ karontena hāpetabbaṃ. Iminā nayena sesindriyesupi hāpanavidhi veditabbo.

依此所说，因缘作用称为因缘重现。信力生于正见法之上，因其潜在功能活跃，故信力增强。此时应细察因缘差别，辨别诸法自性。如持法可靠时，信力充足无碍，智反薄弱。反之，智慧强则信稍弱。故云“此由法性清察”等。若以不正念修习，信力生但不能深入，故称“不正念”等。该信力有二重性质：一为自身因缘作用；二为他缘，如精进减弱所致。初场景指排除之法；次场景指倘若反复正念增强，则信力随之增强。若不正念，则信力应予排遣。依此法门，其他根能力也应俱此排遣方法。

Vakkalittheravatthūti so hi āyasmā saddhādhimuttāya katādhikāro satthu rūpakāyadassanapasuto eva hutvā viharanto satthārā ‘‘kiṃ te, vakkali, iminā pūtikāyena diṭṭhena, yo kho, vakkali, dhammaṃ passati, so maṃ passatī’’tiādinā (saṃ. ni. 3.87) ovaditvā kammaṭṭhāne niyojitopi taṃ ananuyuñjanto paṇāmito attānaṃ vinipātetuṃ papātaṭṭhānaṃ abhiruhi. Atha naṃ satthā yathānisinnova obhāsagissajjanena atthānaṃ dassetvā –

“Vakkalittheravatthūti”者，云其名为阿阇黎大长老者，信心专注于师之形象，止于于师具现身躯而安住者。佛曾谆谆告诫此大长老曰：“阿阇黎，尔勿执着此污秽形躯。真正见法者所见者必见我。”（相见于经持3.87）示之精勤不偏离修学而自成为堕落境地。佛遂亲显其本性，彰显于彼。

‘‘Pāmojjabahulo bhikkhu, pasanno buddhasāsane;

「多喜悦之比库，对佛陀教法净信者；」

Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukha’’nti. (dha. pa. 381);

『得安穩果，心行滅已樂』者，此語出自《長部》381經文，意謂獲得安穩之境，心行已與之相應，得安樂。

Gāthaṃ vatvā ‘‘ehivakkalī’’ti āha. So tena amateneva abhisitto haṭṭhatuṭṭho hutvā vipassanaṃ paṭṭhapesi, saddhāya pana balavabhāvato vipassanāvīthiṃ na otarati. Taṃ ñatvā bhagavā tassa indriyasamattapaṭipādanāya kammaṭṭhānaṃ sodhetvā adāsi. So satthārā dinnanayena vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā arahattaṃ pāpuṇi. Tena vuttaṃ ‘‘vakkalittheravatthu cettha nidassana’’nti.

說偈稱曰『此處得穩固』。彼比庫因此涅槃未得而心歡喜，放逸起行，精進實修內觀禪法。然因信根強盛，未能退轉觀行之途。世尊知此，令其修習調伏根力之方便法門，即修身根圓熟之修習處。彼隨師教，增益內觀精進，得阿羅漢果。此事後世有所記載，稱為『語比庫傳記例證』。

Itarakiccabhedanti upaṭṭhānādikiccavisesaṃ. Passaddhādīti ādi-saddena samādhiupekkhāsambojjhaṅgānaṃ saṅgaho. Hāpetabbanti yathā saddhindriyassa balavabhāvo dhammasabhāvapaccavekkhaṇena hāyati, evaṃ vīriyindriyassa adhimattatā passaddhiādibhāvanāya hāyati samādhipakkhiyattā tassā. Tathāhi sā samādhindriyassa adhimattataṃ kosajjapātato rakkhantī vīriyādibhāvanā viya vīriyindriyassa adhimattataṃ uddhaccapātato rakkhantī ekaṃsato hāpeti. Tena vuttaṃ ‘‘passaddhādibhāvanāya hāpetabba’’nti. Soṇattherassa vatthūti sukhumālasoṇattherassa vatthu. So hi āyasmā, satthu, santike kammaṭṭhānaṃ gahetvā sītavane viharanto ‘‘mama sarīraṃ sukhumālaṃ, na ca sakkā sukheneva sukhaṃ adhigantuṃ, kāyaṃ kilametvāpi samaṇadhammo kātabbo’’ti ṭhānacaṅkamameva adhiṭṭhāya padhānamanuyuñjanto pādatalesu phoṭesu uṭṭhitesupi vedanaṃ ajjhupekkhitvā daḷhavīriyaṃ karonto accāraddhavīriyatāya visesaṃ nibbattetuṃ nāsakkhi. Satthā tattha gantvā vīṇūpamovādena ovaditvā vīriyasamatāyojanavidhiṃ dassento kammaṭṭhānaṃ sodhetvā gijjhakūṭaṃ gato. Theropi satthārā dinnanayena vīriyasamataṃ yojetvā bhāvento vipassanaṃ ussukkāpetvā arahatte patiṭṭhāsi. Tena vuttaṃ ‘‘soṇattherassa vatthu dassetabba’’nti. Sesesupīti satisamādhipaññindriyesupi.

『他事差別』者，謂受持供養等差別事務。『靜慮等』以此開頭，總攝定等覺支。此云應摒除者，如心定根力因觀察法性而衰弱，精進根力因觀修靜慮等法而衰弱。猶如靜慮根主定力者，依止坐禪而護持亦如精進根主之力於其用力中護持。喻示云『因修靜慮等而應去除』。述依於索那長老故事，彼於寒林間修行，恆念身體柔軟，雖調伏身，但未得安樂。此時起於深念，必須斷除身心柔軟，以堅毅精進續行。師乃前來示以良方，指點精進調伏之法，令彼去除軟弱。索那長老依師教示修習，振發勇猛，修內觀禪，成就阿羅漢果。此即謂『應示索那長老其事』。其末涵蓋念定慧根等諸根力。

Samatanti saddhāpaññānaṃ aññamaññaṃ anūnānadhikabhāvaṃ, tathā samādhivīriyānaṃ. Yathā hi saddhāpaññānaṃ visuṃ visuṃ dhuriyadhammabhūtānaṃ kiccato aññamaññānātivattanaṃ visesato icchitabbaṃ, yato nesaṃ samadhuratāya appanā sampajjati, evaṃ samādhivīriyānaṃ kosajjuddhaccapakkhikānaṃ samarasatāya sati aññamaññūpatthambhanato sampayuttadhammānaṃ antadvayapātābhāvena sammadeva appanā ijjhatīti. Balavasaddhotiādi vuttassevatthassa byatirekamukhena samatthanaṃ. Tassattho – yo balavatiyā saddhāya samannāgato avisadañāṇo, so mudhāpasanno hoti,na aveccappasanno. Tathā hi so avatthusmiṃ pasīdati seyyathāpi titthiyasāvakā. Kerāṭikapakkhanti sāṭheyyapakkhaṃ bhajati. Saddhāhīnāya paññāya atidhāvanto ‘‘deyyavatthupariccāgena vinā cittuppādamattenapi dānamayaṃ puññaṃ hotī’’tiādīni parikappeti hetupatirūpakehi vañcito, evaṃbhūto ca sukkhatakkaviluttacitto paṇḍitānaṃ vacanaṃ nādiyati, saññattiṃ na gacchati. Tenāha ‘‘bhesajjasamuṭṭhito viya rogo atekiccho hotī’’ti. Yathā cettha saddhāpaññānaṃ aññamaññaṃ samabhāvo atthāvaho, anatthāvaho visamabhāvo, evaṃ samādhivīriyānaṃ aññamaññaṃ avikkhepāvaho samabhāvo, itaro vikkhepāvaho cāti. Kosajjaṃ adhibhavati, tena appanaṃ na pāpuṇātīti adhippāyo . Uddhaccaṃ adhibhavatīti etthāpi eseva nayo. Tadubhayanti saddhāpaññādvayaṃ samādhivīriyadvayañca. Samaṃ kātabbanti samarasaṃ kātabbaṃ.

『平等』謂信慧間相互至少或多的差異，亦如定精進之中。由於信慧之間各有特性與作用，相互超越，必欲分別認知，因而定力等力自然成就；依此內定力及精進力相依共成，於兩力相違相調之間，安住於正義之和平均等，故云平等。此說說明信根旺盛者易陷愚暗與懷疑，好比異宗弟子中不安之心。惡見派者貪附狡猾派別，以棄捨封建贈與誤認為善功德，故智者諷其愚妄。比喻述說『如藥物引發之異狀病』。由是知信與慧間有益與害、和合與分別之狀態，內定與精進同理。當定力生長，則制伏不安心，然不同者有起不安者。此即故事指示應知之理。此為約束心法之原則。言此理以調伏內心惡亂及修習功用。

Samādhikammikassāti samathakammaṭṭhānikassa. Evanti evaṃ sante, saddhāya thokaṃ balavabhāve satīti attho. Saddahantoti ‘‘pathavīti manasikāramattena kathaṃ jhānuppattī’’ti acintetvā ‘‘addhā sammāsambuddhena vuttavidhi ijjhissatī’’ti saddahanto saddhaṃ janento. Okappentoti ārammaṇaṃ anupavisitvā viya adhimuccanavasena avakappento pakkhandanto. Ekaggatā balavatī vaṭṭati samādhippadhānattā jhānassa. Ubhinnanti samādhipaññānaṃ. Samādhikammikassa samādhino adhimattatāya paññāya adhimattatāpi icchitabbāti āha ‘‘samatāyapī’’ti, samabhāvenapīti attho. Appanāti lokiyaappanā. Tathā hi ‘‘hotiyevā’’ti sāsaṅkaṃ vadati. Lokuttarappanā pana tesaṃ samabhāveneva icchitā. Yathāha ‘‘samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti (a. ni. 4.17; paṭi. ma. 2.5). Yadi visesato saddhāpaññānaṃ samādhivīriyānañca samatā icchitā, kathaṃ satīti āha ‘‘sati pana sabbattha balavatī vaṭṭatī’’ti. Sabbatthāti līnuddhaccapakkhikesu pañcasu indriyesu. Uddhaccapakkhikekadese gaṇhanto ‘‘saddhāvīriyapaññāna’’nti āha. Aññathā pīti ca gahetabbā siyā. Tathā hi ‘‘kosajjapakkhikena samādhinā’’icceva vuttaṃ, na ‘‘passaddhisamādhiupekkhāhī’’ti. Sāti sati. Sabbesu rājakammesu niyutto sabbakammiko. Tenāti tenā sabbattha icchitabbatthena kāraṇena. Āha aṭṭhakathāyaṃ. Sabbattha niyuttā sabbatthikā, sabbena vā līnuddhaccapakkhiyena bojjhaṅgena atthetabbā sabbatthiyā, sabbatthiyāva sabbatthikā. Cittanti kusalacittaṃ. Tassa hi sati paṭisaraṇaṃ parāyaṇaṃ appattassa pattiyā anadhigatassa adhigamāya. Tenāha ‘‘ārakkhapaccupaṭṭhānā’’tiādi.

『定業者』謂修止業處修行人。若如是者，器行若一，以信力稍強為度。『失信』謂心只憑地念，不能生起禪定，懷疑曰依佛陀教法必見成就。『著念散亂』若未專注，如未入座修習般皆散亂妄想。禪定因專注至定力強而堅固，慧得隨之增長。故說修止者應有定與慧相輔之均等。於天下生起定慧之均衡，定力亦生。此即理義。因定力生則慧力長，慧長定固，謂為平等。修習中此理須知。此文亦述『念力於一切根中堅固』，包含五根中勤精進等。於精進生起若散亂，即心散亂。依此是理，故曰『定慧之平等理』。又敘說作者於註疏講解此理，解為應隨處平衡，於心念戒定慧各當修持之意。如是則慧明善心覺醒，從而得救護意義。故有『守護諸根護法』等教誨。

Khandhādibhede anogāḷhapaññānanti pariyattibāhusaccavasenapi khandhāyatanādīsu appatiṭṭhitabuddhīnaṃ. Bahussutasevanā hi sutamayañāṇāvahā. Taruṇavipassanāsamaṅgīpi bhāvanāmayañāṇe ṭhitattā ekaṃsato paññavā eva nāma hotīti āha ‘‘samapaññāsa…pe… puggalasevanā’’ti. Ñeyyadhammassa gambhīrabhāvavasena tapparicchedakañāṇassa gambhīrabhāvaggahaṇanti āha ‘‘gambhīresu khandhādīsu pavattāya gambhīrapaññāyā’’ti. Tañhi ñeyyaṃ tādisāya paññāya caritabbato gambhīrañāṇacariyaṃ, tassā vā paññāya tattha pabhedato pavatti gambhīrañāṇacariyā, tassā paccavekkhaṇāti āha ‘‘gambhīrapaññāya pabhedapaccavekkhaṇā’’ti. Yathā sativepullappatto nāma arahā eva, evaṃ so eva paññāvepullappattopīti āha ‘‘arahattamaggena bhāvanāpāripūrī hotī’’ti. Vīriyādīsupi eseva nayo.

於五蘊分別中謂為粗淺智慧者，乃未得穩固佛智者之思量。多聞學者雖多聞，然只是記憶知見。年少內觀不成熟者，猶如實踐禪定中見少，故只稱為『粗淺智慧』。又以其深入解釋者稱為『深解建設之智慧』。因依此智慧於五蘊等法之運行，能深刻了解法理與差別。其以此智慧實修，能顯出巧妙差別與深入觀察之行。猶如聖者智慧初現，乃修入阿羅漢之道菩提圓滿。於精進等根力亦同理。

‘‘Tattaṃ ayokhilaṃ hatthe gamentī’’tiādinā (ma. ni. 3.250, 267; a. ni. 3.36) pañcavidhabandhanakammakāraṇaṃ niraye nibbattasattassa yebhuyyena sabbapaṭhamaṃ karontīti devadūtasuttādīsu tassā ādito vuttattā ca āha ‘‘pañcavidhabandhanakammakāraṇato paṭṭhāyā’’ti. Sakaṭavāhanādikāleti ādi-saddena tadaññaṃ manussehi tiracchānehi ca vibādhiyamānakālaṃ saṅgaṇhāti. Ekaṃ buddhantaranti idaṃ aparāparaṃ petesuyeva uppajjanakasattavasena vuttaṃ, ekaccānaṃ vā petānaṃ ekaccatiracchānānaṃ viya tathā dīghāyukabhāvato. Tathā hi kāḷo nāgarājā catunnaṃ buddhānaṃ adhigatarūpadassano.

由『于是罪业牵绊将其全身送入地狱』等语（中部菩萨经卷三第250、267节；增支部卷三第36节）可知，地狱众生因五种业缚而堕落，在诸苦中首当其冲。此义亦见于《天使经》等文中，据其开端所说，谓因五种业缚之因缘而遭堕落。所谓『车轮之载者』，此为原初言语，指当时人世受到三界中鬼神干扰之时光。又说，这是佛陀间隔时期，彼时生于饿鬼道之众生，如同彼此交替之故。当中亦有如饿鬼之诸苦，寿命较长者。且如黑暗所统御之四佛，皆历诸法难境，证得诸佛正观。

Evaṃ ānisaṃsadassāvinoti vīriyāyatto eva sabbo lokuttaro lokiyo ca visesādhigamoti evaṃ vīriye ānisaṃsadassanasīlassa. Gamanavīthinti sapubbabhāgaṃ nibbānagāminiṃ ariyamaggapaṭipadaṃ. Sā hi bhikkhuno vaṭṭanissaraṇāya gantabbā paṭipajjitabbā paṭipadāti katvā gamanavīthi nāma. Kāyadaḷhībahuloti yathā tathā kāyassa daḷhīkammapasuto. Piṇḍanti raṭṭhapiṇḍaṃ. Paccayadāyakānaṃ attani kārassa attano sammāpaṭipattiyā mahapphalabhāvassa karaṇena piṇḍassa bhikkhāya paṭipūjanā piṇḍāpacāyanaṃ.

此言坚行智慧所显现者，乃具精进者，其成就无上世间及出世间殊胜法门。所谓行路者，即先行段，是通往涅槃之圣道修行方法。此所谓圣者，为破除烦恼而应当进入、应当修行之道。谓肉身刚健，作诸善业；贫穷者以国土粮食为供养，为满足众生与供养因缘。供养者因所施诸善行，自身正行殊胜而致大果报，供养及布施乃功德回向之源。

Nīharantoti pattatthavikato nīharanto. Taṃ saddaṃ sutvāti taṃ upāsikāya vacanaṃ paṇṇasāladvāre ṭhitova pañcābhiññatāya dibbasotena sutvā. Manussasampatti dibbasampatti ante nibbānasampattīti tisso sampattiyo. Dātuṃ sakkhissasīti ‘‘tayi katena dānamayena veyyāvaccamayena ca puññakammena khettavisesabhāvūpagamanena aparāparaṃ devamanussasampattiyo ante nibbānasampattiñca dātuṃ sakkhissasī’’ti thero attānaṃ pucchati. Sitaṃ karontovāti ‘‘akiccheneva mayā vaṭṭadukkhaṃ samatikkanta’’nti paccavekkhaṇāvasāne sañjātapāmojjavasena sitaṃ karonto eva.

『清净』者，依修行果实而名。此言闻闻故，即听佛语，或在五叶树下，具足五种神通，天耳清净听闻之语。人身成就、天身成就，终极成就即涅槃成就，三大成就。『将与共证』者，长老言：“借由此善施善行及广学功德、特殊地业导引，相继圆满天人之成就，而后成就涅槃果，我必能与之共享。”问其自心。意云：“我早已超越生死苦海。”乃于省察结束时，以喜悦心安住清净之境界。

Vippaṭipannanti jātidhammakuladhammādilaṅghanena asammāpaṭipannaṃ. Evaṃ yathā asammāpaṭipanno putto tāya eva asammāpaṭipattiyā kulasantānato bāhiro hutvā pitu santikā dāyajjassa na bhāgī, evaṃ kusītopi teneva kusītabhāvena asammāpaṭipanno satthu santikā laddhabbaariyadhanadāyajjassa na bhāgī. Āraddhavīriyova labhati sammāpaṭipajjanato. Uppajjati vīriyasambojjhaṅgoti yojanā. Evaṃ sabbattha.

『迷失正行』者，指违背种姓世业法之不正行。譬如如来子未正行，即因违犯家法，使家族后代失去恩情，失亲之苦；如恶婢妄行，失师恩，失财产，不能共享家业。唯有勤精进者，方能得正行之果；精进觉支得生，契合之理。此理遍及一切处。

Mahāti sīlādīhi guṇehi mahanto vipulo anaññasādhāraṇo. Taṃ panassa guṇamahattaṃ dasasahassilokadhātukampanena loke pākaṭanti dassento ‘‘satthuno hī’’tiādimāha.

具大戒等德之人，品德甚弘广大，非凡稀有。其功德广大，乃十万世间界之震动，均显于世间。又有宣说者称：“是为觉者弟子。”等。

Yasmā satthusāsane pabbajitassa pabbajjupagamena sakyaputtiyabhāvo sampajāyati, tasmā buddhaputtabhāvaṃ dassento ‘‘asambhinnāyā’’tiādimāha.

因受佛陀教法指引后，出家之人能生起释迦族子之身份，故为教授以“非分裂者”等语，彰显佛子身分之殊胜与不可破灭。

Alasānaṃ bhāvanāya nāmamattampi ajānantānaṃ kāyadaḷhībahulānaṃ yāvadatthaṃ bhuñjitvā seyyasukhādianuyuñjanakānaṃ tiracchānakathikānaṃ puggalānaṃ dūrato vajjanā kusītapuggalaparivajjanā. ‘‘Divasaṃ caṅkamena nisajjāyā’’tiādinā (ma. ni. 1.423; 3.75; saṃ. ni. 4.120; a. ni. 3.16; vibha. 519; mahāni. 161) bhāvanārambhavasena āraddhavīriyānaṃ daḷhaparakkamānaṃ kālena kālaṃ upasaṅkamanā āraddhavīriyapuggalasevanā. Tenāha – ‘‘kucchiṃ pūretvā’’tiādi. Visuddhimagge pana jātimahattapaccavekkhaṇā sabrahmacārimahattapaccavekkhaṇāti idaṃ dvayaṃ na gahitaṃ, thinamiddhavinodanatā sammappadhānapaccavekkhaṇatāti idaṃ dvayaṃ gahitaṃ. Tattha ānisaṃsadassāvitāya eva sammappadhānapaccavekkhaṇā gahitā hoti lokiyalokuttaravisesādhigamassa vīriyāyattatādassanabhāvato. Thinamiddhavinodanaṃ tadadhimuttatāya eva gahitaṃ, vīriyuppādane yuttappayuttassa thinamiddhavinodanaṃ atthasiddhameva. Tattha thinamiddhavinodana-kusītapuggalaparivajjana-āraddhavīriyapuggalasevana-tadadhimuttatā paṭipakkhavidhamanapaccayūpasaṃhāravasena, apāyapaccavekkhaṇādayo samuttejanavasena vīriyasambojjhaṅgassa uppādakā daṭṭhabbā.

对于不勤劳修习的人，即使只是饮食的部分而不懂得自律、喜好吃坚硬的食物等滋味，至于那些沉迷于床榻安乐、沉溺于杂乱无章言语的人，从远处应当轻视，因为他们如恶劣的人群一样不受欢迎。所谓“白天游走，夜晚安坐”等说（《中部尼柯耶》1.423，3.75，《相应部尼柯耶》4.120，《增支部尼柯耶》3.16，《毗婆舍那经》519，《大集尼柯耶》161），是指发于修行初期、努力坚定不移、持续不断的勇猛精进个体，他们随时间不断接近修行，侍奉这类勇猛人士。故而说“食满弓弦”等言。至于《净道论》中关于生死重要观察与比库主要观察等，此两者未被收录；而关于除去昏沉睡眠及正确精进的观察，则被收录。这里作正确精进观察只因其具备催生特殊觉悟力量的功效。除去昏沉不仅为了驱除其本身，而且合于精进产生的因缘，有辅助除去昏沉的意义。昏沉除去与恶劣人群排斥、勤修勇猛者的亲近等成因，与对堕落之境观察等共同构成相反条件，应被视为觉支中勇猛的发起缘起。

Purimuppannā pīti parato uppajjanakapītiyā kāraṇabhāvato ‘‘pītiyeva pītisambojjhaṅgaṭṭhānīyā dhammā’’ti vuttā, tassā pana bahuso pavattiyā puthuttaṃ upādāya bahuvacananiddeso, yathā sā uppajjati, evaṃ paṭipatti, tassā uppādakamanasikāro.

由于最初产生的喜悦因后发而成其因，这被断言为“喜乐的觉支所依止的法”。此处教学中采用了复数形式，意指这喜乐依止法以多种表现形式起作用，如同喜乐的生起过程及其对应修习。

Buddhānussatiyā upacārasamādhiniṭṭhattā vuttaṃ ‘‘yāva upacārā’’ti. Sakalasarīraṃ pharamānoti pītisamuṭṭhānehi paṇītarūpehi sakalasarīraṃ pharamāno. Dhammaguṇe anussarantassapi yāva upacārā sakalasarīraṃ pharamāno pītisambojjhaṅgo uppajjatīti. Evaṃ sesaanussatīsu pasādanīyasuttantapaccavekkhaṇāyañca yojetabbaṃ tassāpi vimuttāyatanabhāvena taggatikattā. Samāpattiyā…pe… samudācarantīti idañca upasamānussatidassanaṃ. Saṅkhārānañhi sappadesavūpasamepi nippadesavūpasame viya tathā paññāya pavattito bhāvanāmanasikāro kilesavikkhambhanasamattho hutvā upacārasamādhiṃ āvahanto tathārūpapītisomanassasamannāgato pītisambojjhaṅgassa uppādāya hotīti. Pasādanīyesu ṭhānesu pasādasinehābhāvena thusasamahadayatā lūkhatā, sā tattha ādaragāravākaraṇena viññāyatīti āha ‘‘asakkaccakiriyāya saṃsūcitalūkhabhāve’’ti.

由于佛陀念念相续观察的功德完成，被称为“及至辅助禅定”之至。整个身心因觉乐生起而欢喜，觉乐生起时全身展现光辉明净之状。回忆法义的功德者，即使是辅助禅定亦令整个身心中觉乐觉被生起。如此，须将此与诸余忆念资源及适当经文的检视相结合，作为通达解脱境界（即超越世间世界种种）的有益辅助。所谓之禅定进入，集聚其所禀禀之特质而展开其行为。五蕴活动虽得止息，于觉慧之流转上仍运行，维持修习意念，能抑制烦恼而引导入辅助禅定，其中的觉乐与欢喜因缘成就觉支的发生。此辅助禅定成就的喜乐状态，使其在胜静场所成为令人心悦诚服的信赖理由，故教中称为“因无意作业而如润滑清凉心者”。

Kāyacittadarathavūpasamalakkhaṇā passaddhi eva passaddhisambojjhaṅgo, tassa passaddhisambojjhaṅgassa.

心身均集于寂静的特征，即宁静由此而生，是宁静觉支。归属于此宁静觉支者。

Paṇītabhojanasevanatāti paṇītasappāyabhojanasevanatā. Utuiriyāpathasukhaggahaṇena sappāyautuiriyāpathaggahaṇaṃ daṭṭhabbaṃ. Tañhi tividhaṃ sappāyaṃ seviyamānaṃ kāyassa kallatāpādanavasena cittassa kallataṃ āvahantaṃ duvidhāyapi passaddhiyā kāraṇaṃ hoti. Ahetukaṃ sattesu labbhamānaṃ sukhaṃ dukkhanti ayameko anto, issarādivisamahetukanti pana ayaṃ dutiyo, ete ubho ante anupagamma yathāsakaṃ kammunā hotīti ayaṃ majjhimā paṭipatti. Majjhatto payogo yassa hoti majjhattapayogo, tassa bhāvo majjhattapayogatā. Ayañhi pahāya sāraddhakāyataṃ passaddhakāyatāya kāraṇaṃ hontī passaddhidvayaṃ āvahati, eteneva sāraddhakāyapuggalaparivajjanapassaddhakāyapuggalavasenānaṃ tadāvahanatā saṃvaṇṇitāti daṭṭhabbaṃ.

“使用美好饮食”是指使用美味净食之意。从早入暮出于舒适处所所摄取的美好食物，是所观见之标准。在使用这种三种美好饮食过程中，能引起身上的轻安感及心灵的轻安感，可作两种观照因缘。首先是无因缘而生起的于众生中的安乐感；其次是由贪等不净缘故而生的分别痛苦。这两种最终不入某境界，依业力各自起效，这是中道实践。此中道实践者的修习名为“中道结合”。放弃此中道修习者，则为相反缘起而生之境界意识，如堕恶趣般。

Yathāsamāhitākārasallakkhaṇavasena gayhamāno purimuppanno samatho eva samathanimittaṃ. Nānārammaṇe paribbhamanena vividhaṃ aggaṃ etassāti byaggo, vikkhepo. Tathā hi so anavaṭṭhānaraso bhantatāpaccupaṭṭhāno ca vutto. Ekaggatābhāvato byaggapaṭipakkhoti abyaggo, samādhi. So eva nimittanti pubbe viya vattabbaṃ. Tenāha ‘‘avikkhepaṭṭhena ca abyagganimitta’’nti.

于集中心境表征中观察到早先生起的是禅定。因围绕于各种分别境界而有多种活动，这种多样表现即为散乱、不专一。禅定被谓为不颠倒的快感与宁静及调理而成。因缺乏专注而为不散乱的对立面，即禅定。此前所说之禅定是指此观。故言“无颠倒而不散乱的特征”。

Vatthuvisadakiriyā indriyasamattapaṭipādanā ca paññāvahā vuttā, samādhānāvahāpi tā honti samādhānāvahabhāveneva paññāvahabhāvatoti vuttaṃ ‘‘vatthuvisada…pe… veditabbā’’ti.

基础清净的修行是指证成感官的善巧施行，智慧的引导也包含于此。正如教言，虽然禅定也能导向智慧的增长，但其实禅定的增进只是智慧增进的一个方面。故曰「基础清净……等，须当了知」之意。

Karaṇabhāvanākosallānaṃ avinābhāvato, rakkhaṇakosallassa ca tammūlakattā ‘‘nimittakusalatā nāma kasiṇanimittassa uggahaṇakusalatā’’icceva vuttaṃ. Kasiṇanimittassāti ca nidassanamattaṃ daṭṭhabbaṃ. Asubhanimittassādikassapi hi yassa kassaci jhānuppattinimittassa uggahaṇakosallaṃ nimittakusalatā evāti.

关于作意培养的善巧，如作意不生时的缺失，又结合守护善巧的根基，教言「相应善巧名为对境相的善巧」，此指仅观相而已。就丑相相对应者而言，乃指不论何种禅定成就的善巧，均是相的善巧。

Atisithilavīriyatādīhīti ādi-saddena paññāpayogamandataṃ pamodavekallañca saṅgaṇhāti. Tassa paggahaṇanti tassa līnassa cittassa dhammavicayasambojjhaṅgādisamuṭṭhāpanena layāpattito samuddharaṇaṃ. Vuttañhetaṃ bhagavatā –

“过于懈怠与精进不调”等义，以此开头即指出智慧运用的失缺及欢喜单一的困顿。其收摄意指，通过生起法的分别觉察等觉支的提摄，令懈怠的心转出其沉溺状态。世尊由此说：

‘‘Yasmiñca kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya . Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti. Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa, so tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya, bhabbo nu kho so puriso parittaṃ aggiṃ ujjāletunti? Evaṃ sante’’ti (saṃ. ni. 5.234).

“比库们，若某时念心昏沉，彼时当为法觉支的培育，为精进觉支的培育，为喜悦觉支的培育花费时间。何故如此？昏沉的心，正因未能令这些法安住。如同有人欲调和环绕火堆的火，却向火堆投掷数束干草、干稻草、干木头，并吹口气，而非用灰扑灭火焰，试问此人岂能成功调和火焰耶？诸位亦当如是观。”（相应部·第五集·234）

Ettha ca yathāsakaṃ āhāravasena dhammavicayasambojjhaṅgādīnaṃ bhāvanā samuṭṭhāpanāti veditabbaṃ, sā anantaraṃ vibhāvitā eva.

此处乃指以恰当的比例配合三摩地觉支等的修习得以产生，由此即可知其延续生起的次第已明白无疑。

Accāraddhavīriyatādīhīti ādi-saddena paññāpayogabalavataṃ pamoduppilāvanañca saṅgaṇhāti. Tassa niggahaṇanti tassa uddhatacittassa samādhisambojjhaṅgādisamuṭṭhāpanena uddhatāpattito nisedhanaṃ. Vuttampi cetaṃ bhagavatā –

“迅速精进失调”等义，以此开头即指出智慧运用的力量强盛以及欢喜发露。此收摄意指，于精进觉支等的生起，使得心生振奋，并驱逐懈怠。世尊由是说：

‘‘Yasmiñca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi suvūpasamayaṃ hoti. Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa, so tattha allāni ceva tiṇāni…pe… paṃsukena ca okireyya, bhabbo nu kho so puriso mahantaṃ aggikkhandhaṃ nibbāpetunti? Evaṃ bhante’’ti (saṃ. ni. 5.234).

『比库们，于何时，心念起动？』此时是修习宁静觉支的良机，是修习定觉支的良机，也是修习不动觉支的良机。何以故？比库们，心念起动，经过这些法的调伏便得安适。譬如，有人欲熄灭重大的火堆，须臾间聚集枯草……脱落尘屑垢污时，岂能不灭大火堆乎？同理，世尊说。

Etthāpi yathāsakaṃ āhāravasena passaddhisambojjhaṅgādīnaṃ bhāvanā samuṭṭhāpanāti veditabbā. Tattha passaddhisambojjhaṅgassa bhāvanā vuttā eva, samādhisambojjhaṅgassa vuccamānā, itarassa anantaraṃ vakkhati.

此处应当知，依照各自资粮，以食粮为缘，兴起安静觉支等觉支的修习。其中宁静觉支的修习说已，定觉支之修习亦如此，于它觉支或继而宣说。

Paññāpayogamandatāyāti paññābyāpārassa appabhāvena. Yathā hi dānaṃ alobhappadhānaṃ, sīlaṃ adosappadhānaṃ, evaṃ bhāvanā amohappadhānā. Tattha yadā paññā na balavatī hoti, tadā bhāvanā pubbenāparaṃ visesāvahā na hoti, anabhisaṅkhato viya āhāro purisassa yogino cittassa abhiruciṃ na janeti, tena taṃ nirassādaṃ hoti, tathā bhāvanāya sammadeva avīthipaṭipattiyā upasamasukhaṃ na vindati, tenāpi cittaṃ nirassādaṃ hoti. Tena vuttaṃ ‘‘paññāpayoga…pe… nirassādaṃ hotī’’ti. Tassa saṃveguppādanaṃ pasāduppādanañca tikicchananti taṃ dassento ‘‘aṭṭha saṃvegavatthūnī’’tiādimāha. Tattha jātijarābyādhimaraṇāni yathārahaṃ sugatiyaṃ duggatiyañca hontīti tadaññameva pañcavidhabandhanādi-khuppipāsādi-aññamaññavibādhanādihetukaṃ apāyadukkhaṃ daṭṭhabbaṃ, tayidaṃ sabbaṃ tesaṃ tesaṃ sattānaṃ paccuppannabhavanissitaṃ gahitanti atīte anāgate ca kāle vaṭṭamūlakadukkhāni visuṃ gahitāni. Ye pana sattā āhārūpajīvino, tattha ca uṭṭhānaphalūpajīvino, tesaṃ aññehi asādhāraṇaṃ jīvikadukkhaṃ aṭṭhamaṃ saṃvegavatthu gahitanti daṭṭhabbaṃ. Ayaṃ vuccati samaye sampahaṃsanatāti ayaṃ sampahaṃsitabbasamaye vuttanayena tena saṃvejanavasena ceva pasāduppādanavasena ca sammadeva pahaṃsanā, saṃvegajananapubbakapasāduppādanena bhāvanācittassa tosanāti attho.

『智慧用力不足』者，谓智慧职务运行无光明。譬如布施为无贪的付出，持戒为无怒的付出，如此修习乃无愚痴的付出。于智慧不强盛时，修习之中前后无分别，宛如无缘食粮，行者心无欢喜，生失望。于是不以正行善修得安住乐，心生失望。如是中心有智慧之用不足，故心生失望。对此，先起急迫，后起安乐，二者俱治，于是说『八种急迫之因』等。其因包括生、老、病、死等，亦有成好去恶之处。五种束缚等烦恼起因，悉为恶趣苦所因，众生因依此现生，受过去未来之根本苦，反复轮转。生灵众以食得生，及起立卧寝求生，诸多众生由此达成异常八苦之根。此名为时刻之猛击，意即此刻应猛击，因猛击与安乐接引，正是善恶相攻击，急迫生起安乐，作修习心中之欢喜也。

Sammāpaṭipattiṃ āgammāti līnuddhaccavirahena samathavīthipaṭipattiyā ca sammā avisamaṃ sammadeva bhāvanāpaṭipattiṃ āgamma. Alīnantiādīsu kosajjapakkhiyānaṃ dhammānaṃ anadhimattatāya alīnaṃ, uddhaccapakkhiyānaṃ anadhimattatāya anuddhataṃ, paññāpayogasattiyā upasamasukhādhigamena ca anirassādaṃ, tato eva ārammaṇe samappavattaṃ samathavīthipaṭipannañca. Tattha alīnatāya paggahe, anuddhatatāya niggahe, anirassādatāya sampahaṃsane na byāpāraṃ āpajjati, alīnānuddhatatāhi ārammaṇe samappavattaṃ, anirassādatāya samathavīthipaṭipannaṃ. Samappavattiyā vā alīnaṃ anuddhataṃ, samathavīthipaṭipattiyā anirassādanti daṭṭhabbaṃ. Ayaṃ vuccati samaye ajjhupekkhanatāti ayaṃ ajjhupekkhitabbasamaye bhāvanācittassa paggahaniggahasampahaṃsanesu byāvaṭatāsaṅkhātaṃ paṭipakkhaṃ abhibhuyya pekkhanā vuccati.

『依正行持而进』者，谓无惰无散之定力正行，依持正行而进。懈怠等法，佛所说八正道法中，惰怠身心之法散失，心念不定起动，智慧用力不足。故正行不能达成安住乐，随进正行，亦无失望。惰怠、心起动不足、无失望之时，发起猛击于念觉支，是名此时当正观。

Paṭipakkhavikkhambhanato vipassanāya adhiṭṭhānabhāvūpagamanato ca upacārajjhānampi samādānakiccanipphattiyā puggalassa samāhitabhāvasādhanamevāti tattha samadhurabhāvenāha ‘‘upacāraṃ vā appanaṃ vā’’ti.

由右转涵盖反转，第六觉支观智现起，及修入、命令三定乃至入定功夫已，显得一心专注，为人具清淨专心。佛言此有时为「修入」或「入定」。

Upekkhāsambojjhaṅgaṭṭhānīyā dhammāti ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttānusārena veditabbaṃ.

关于应当以不动觉支安住，宜按下文释义细说。

Anurodhavirodhavippahānavasena majjhattabhāvo upekkhāsambojjhaṅgassa kāraṇaṃ tasmiṃ sati sijjhanato, asati ca asijjhanato, so ca majjhattabhāvo visayavasena duvidhoti āha ‘‘sattamajjhattatā saṅkhāramajjhattatā’’ti. Tadubhaye ca virujjhanaṃ passaddhisambojjhaṅgabhāvanāya eva dūrīkatanti anurujjhanasseva pahānavidhiṃ dassentena ‘‘sattamajjhattatā’’tiādi vuttaṃ. Tenevāha ‘‘sattasaṅkhārakelāyanapuggalaparivajjanatā’’ti. Upekkhāya hi visesato rāgo paṭipakkho. Tathā cāha ‘‘upekkhā rāgabahulassa visuddhimaggo’’ti (visuddhi. 1.269).

由请求、反对和放弃的缘故，正中状态作为平等觉支的条件，在正念增长时具足，而不具足时则不具足。此正中状态因境相而分二，称为“存在的正中状态”与“行的正中状态”。二者相互排斥，旨在培养平静觉支，使纷扰断除。对请求的顺从即是放弃方法，故有“存在的正中状态”等说。由此说“远离存在和行的缠绕烦恼，非亲近者之行为”。由于平等觉支中，特别是对贪爱是对治，故说“平等是多贪者清净之道”（清净论1.269）。

Dvīhākārehīti kammassakatāpaccavekkhaṇaṃ attasuññatāpaccavekkhaṇanti imehi dvīhi kāraṇehi. Dvīhevāti avadhāraṇaṃ saṅkhyāsamānatāya. Assāmikabhāvo anattaniyatā. Sati hi attani tassa kiñcanabhāvena cīvaraṃ aññañca kiñci attaniyaṃ nāma siyā, so pana koci natthevāti adhippāyo. Anaddhaniyanti na addhānakkhamaṃ, na ciraṭṭhāyi ittaraṃ aniccanti attho. Tāvakālikanti tasseva vevacanaṃ.

所谓双重因，即用作业感观的自体空观和入了无我缘观二因。称双重因是针对数目不一之包容。无常不变特征表无我无定性，正念对自体如衣物及他物某种状态不能认作我，因是无所有故，故称无我。这里安立为无我不是无体，非恒住，而是其他无常义。此「暂时」一词即指此意。

Mamāyatīti mamattaṃ karoti, ‘‘mama’’nti taṇhāya pariggayha tiṭṭhati. Dhanāyantāti dhanaṃ drabyaṃ karontā.

“我的我”者，造作自我所有的执着，持“我有”之渴爱。所谓“聚财者”，是指以财物为所有的执著。

Ayaṃ satipaṭṭhānadesanā pubbabhāgamaggavasena desitāti pubbabhāgiyabojjhaṅge sandhāyāha ‘‘bojjhaṅgapariggāhikā sati dukkhasacca’’nti.

此正念念处之说，乃依前部分路径而宣说的。指向前行觉支中的“觉支统摄正念及苦谛”。

Bojjhaṅgapabbavaṇṇanā niṭṭhitā. · 觉支品释义已毕。

Catusaccapabbavaṇṇanā四谛品释义

§119

119.Yathāsabhāvatoti aviparītasabhāvato bādhanalakkhaṇato, yo yo vā sabhāvo yathāsabhāvo, tato, ruppanādikakkhaḷādisabhāvatoti attho. Janikaṃ samuṭṭhāpikanti pavattalakkhaṇassa dukkhassa janikaṃ nimittalakkhaṇassa samuṭṭhāpikaṃ. Purimataṇhanti dukkhanibbattito puretarasiddhaṃ taṇhaṃ.

“如实本性”，谓性质不相反，具拘束特性，意指各各性质皆如其实，故名“如实本性”。“丑等坚硬性质”，是指色等外境坚硬不坚硬的特性。造作成因，起作苦因，谓苦之起因与缘起标记。先前见作渴爱，是指已成苦起因的先行渴爱。

Sasantatipariyāpannānaṃ dukkhasamudayānaṃ appavattibhāvena pariggayhamāno nirodhopi sasantatipariyāpanno viya hotīti katvā vuttaṃ ‘‘attano vā cattāri saccānī’’ti. Parassa vāti etthāpi eseva nayo. Tenāha bhagavā – ‘‘imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi, lokasamudayañca paññapemi, lokanirodhañca paññapemi, lokanirodhagāminipaṭipadañca paññapemī’’ti (saṃ. ni. 1.107). Kathaṃ pana ādikampiko nirodhasaccāni pariggaṇhātīti? Anussavādisiddhamākāraṃ pariggaṇhāti, evañca katvā lokuttarabojjhaṅge uddissapi pariggaho na virujjhati. Yathāsambhavatoti sambhavānurūpaṃ, ṭhapetvā nirodhasaccaṃ sesasaccavasena samudayavayā veditabbāti attho.

在断灭苦的常住相关过程中，认为灭苦虽为断灭，其实仍如常住相续存在。故说“自有四谛”。他人同理此理。世尊说：“于此中，我观巴扬魔罗凶人、冥暗徒，知晓世界和世界之起、灭与灭道。”（增一含论1.107）如何算作最初动摇的灭谛？是经传承得到证悟的记忆，故认为可行。依此，在超世觉支中对灭谛的涵摄不减，依缘起成立，确立灭谛为俱足真谛，有别于起谛。

Catusaccapabbavaṇṇanā niṭṭhitā. · 四谛品释义已毕。

‘‘Aṭṭhikasaṅkhalikaṃ samaṃsa’’ntiādikā satta sivathikā aṭṭhikakammaṭṭhānatāya itarāsaṃ uddhumātakādīnaṃ sabhāvenevāti navannaṃ sivathikānaṃ appanākammaṭṭhānatā vuttā. Dveyevāti ‘‘ānāpānaṃ, dvattiṃsākāro’’ti imāni dveyeva. Abhinivesoti vipassanābhiniveso, so pana sammasanīyadhamme pariggaho. Iriyāpathā ālokitādayo ca rūpadhammānaṃ avatthāvisesamattatāya na sammasanupagā viññattiādayo viya. Nīvaraṇabojjhaṅgā ādito na pariggahetabbāti vuttaṃ ‘‘iriyāpatha…pe… na jāyatī’’ti. Kesādiapadesena tadupādānadhammā viya iriyāpathādiapadesena tadavatthā rūpadhammā pariggayhanti, nīvaraṇādimukhena ca taṃ sampayuttā taṃnissayadhammāti adhippāyena mahāsīvatthero ‘‘iriyāpathādīsupiabhiniveso jāyatī’’ti āha. Atthi nu kho metiādi pana sabhāvato iriyāpathādīnaṃ ādikammikassa anicchitabhāvadassanaṃ. Apariññāpubbikā hi pariññāti.

『“通过七个词‘铁链般的紧锁’及其同义说法，乃指铁链行为修习的本质，故称为坚固牢不可破。除此之外，还有其他诸如“升起死者”等词，表达同样的本性，故称为九种坚固的现象，其为安住的行为修习之所在。』『所谓“两种”，即“入出息念，三十二相”二者。这两者中，所谓执著，特指内观禅修中对紧锁的执取，是对“正确的事物”的执着。』『意行类的“行路”等由色法的内视不同而生的自性，性质并非完全与执着相同，乃显现不同的识等现象。』『关于对烦恼障碍与觉支起始的执领，不可执取，《入出息门经》载：“行路等，生不起（执著）”，是说以毛发等为喻，如烦恼具足的根本性执着，以行路等术语同理取之，色法以此喻而执取，因为烦恼等与此相缠，互为依止，这即为大长老所说“连行路等执不可断”的意思。』『那么，是否真实存在对行路等诸法的执着？这里本质上是指行为的本性中显示出不愿受此限制的见解。此即为尚未究竟通达之前的智慧状态。』

§137

137. Kāmaṃ ‘‘idha, bhikkhave, bhikkhū’’tiādinā uddesaniddesesu tattha tattha bhikkhuggahaṇaṃ kataṃ, taṃ paṭipattiyā bhikkhubhāvadassanatthaṃ, desanā pana sabbasādhāraṇāti dassetuṃ ‘‘yo hi koci, bhikkhave’’icceva vuttaṃ, na bhikkhuyevāti dassento ‘‘yo hi koci, bhikkhu vā’’tiādimāha. Dassanamaggena ñātamariyādaṃ anatikkamitvā jānantī sikhāppattā aggamaggapaññā aññā nāma, tassa phalabhāvato aggaphalampīti āha ‘‘aññāti arahatta’’nti. Appatarepi kāle sāsanassa niyyānikabhāvaṃ dassentoti yojanā.

『137. 关于“欲”之说，诸比库！佛陀教诲时在多个场合宣示比库的集合，旨在以此令比库之品德得以示现。然说法时，为示现比库的普通品德，常用“任何人，诸比库啊”之类的措辞，但并非限定说“任何人或比库”，而是以示范的方式表法。』『因此，若不超越所知的尊敬界限，能顿悟圣道第一义者，或在他时显示佛法传布的正法威仪，即被称为“他者”——阿拉汉的义理。』『此即借由比库受持教法的果报现量，譬如道的最高果报，因此称为第一果德。』『即使偶尔也会以这个时期暗示佛法的流传之盛事。』

§138

138.Niyyātentoti nigamento.

「交付」者，即移交之义。

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除戏论中部注疏

Satipaṭṭhānasuttavaṇṇanāya līnatthappakāsanā samattā. · 念处经释义中隐含义之阐明已竟。

Niṭṭhitā ca mūlapariyāyavaggavaṇṇanā. · 根本法门品之解释已完成。

Paṭhamo bhāgo niṭṭhito. · 第一部分已完成。

Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者

Majjhimanikāye · 中部

Mūlapaṇṇāsa-ṭīkā · 根本五十经篇之复注

(Dutiyo bhāgo)（第二部分）