4. Vibhaṅgavaggo · 4. 分别品复注
4. Vibhaṅgavaggo4. 分别品
1. Bhaddekarattasuttavaṇṇanā1. 贤善一夜经注释
§272
272. Ekā ratti ekaratto, bhaddo ekaratto etassāti bhaddekarattaṃ, vipassanaṃ paribrūhento puggalo. Tenāha – ‘‘vipassanānuyogasamannāgatattā’’ti. Taṃ uddissa pavattiyā pana bhaddekarattasahacaraṇato bhaddekaratto. Tenāha bhagavā – ‘‘bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmī’’ti. Desetabbamatthaṃ uddisati etenāti uddeso, saṅkhepadesanā eva. Yasmā pana niddesapadānaṃ jananiṭṭhāne ṭhitattā mātā viyāti mātikāti vuccati, tasmāha ‘‘uddesanti mātika’’nti. Uddiṭṭhamatthaṃ vibhajati etenāti vibhaṅgo vitthāradesanā, tenāha – ‘‘vitthārabhājaniya’’nti ‘‘yathāuddiṭṭhamatthaṃ vitthārato bhājeti vibhajati etenā’’ti katvā.
272. 一夜一时，一切俱足美好，此谓美好时刻；此时修习正观的修行人。对此称曰“具足正观作用之体”。由于宣说此道，是美好时刻之同伴。于是世尊说：“比库们，关于美好时刻，我当为汝等讲述教义与分类。”所当宣说之意指该义理，即简略宣说。因教义词源如母体所在称“母”，故谓“教义母体”。对已宣说之义加以分解，即详尽宣说，谓“详细宣说者”、“以已宣示之义加以细分宣说”云云。
Uppādādikhaṇattayaṃ patvā atikkamaṃ atikkantaṃ atītaṃ. Taṃ pana atthato vigataṃ khandhapañcakanti āha ‘‘atīte khandhapañcake’’ti. Taṇhādiṭṭhīhi nānugaccheyyāti taṇhādiṭṭhābhinandanāhi nānubhaveyya, nābhinandeyyāti attho. Yathā ‘‘nicca’’ntiādinā viparītaggāhavasena atītesu rūpādīsu micchāabhinivisanaṃ parāmāso diṭṭhābhinandanā; evaṃ ‘‘nicca’’ntiādinā viparītaggāhavasena anāgatesu rūpādīsu micchāabhinivisanaṃ parāmāso diṭṭhi kammasamādānaṃ diṭṭhipatthanāti taṃ paṭikkhipanto āha – ‘‘taṇhādiṭṭhīhi na pattheyyā’’ti. Yadatītanti ettha iti-saddo ādiattho. Tena ‘‘apatta’’nti padaṃ saṅgaṇhāti. Tampi hi kāraṇavacanaṃ. Tenāha ‘‘yasmā cā’’ti. Tatthāyamadhippāyo, ‘‘atītaṃ taṇhādivasena nābhinanditabbaṃ sabbaso avijjamānattā sasavisāṇaṃ viya, tathā anāgatampi na patthetabba’’nti. Tattha siyā – atītaṃ nābhinanditabbaṃ abhinandanāya nippayojanattā, anāgatapatthanā pana saphalāpi siyāti na sabbaso paṭikkhipitabbāti? Na, tassāpi savighātabhāvena paṭikkhipitabbato. Tenāha ‘‘yasmā’’tiādi. Tattha pahīnanti nissaṭṭhasabhāvaṃ. Niruddhanti bhaggaṃ. Atthaṅgatanti vināsaṃ. Appattanti sabhāvaṃ uppādādikaṃ asampattaṃ. Ajātanti na jātaṃ. Anibbattanti tasseva vevacanaṃ.
从生起等诸现象之瞬间，经历越过、超越、过往。就此义理，谓彼复已断尽五蕴者为“过往五蕴”。苦、集见不可依随，意谓不可因迎合苦等邪见，也不可迎合苦见。及“常”等谬见，因对过往色等有错误执着及贪染，视为见取与取执；同样对未来色亦有错误执着及贪染，乃见取之根基，此故谛然否定曰“不可依随苦等见”。“过往”言此处即为前缀义。“不应”一词摄合前因。由此说：“由于过去的苦见等，不当贪染，即使无明尽已，犹如火蛇一般，不可于未来亦复依随。”此处意谓，过往不可依随因其依附于贪染，未来不可依随即使士果已成也不可完全否定。但因其强烈依附故应否定。故称“由此因由”。此处“抛弃”“断尽”及“不生”指放弃根本施为。
Yattha yatthāti yasmiṃ yasmiṃ khaṇe, yasmiṃ yasmiṃ vā dhammapuñje uppannaṃ, taṃ sabbampi asesetvā. Araññādīsu vāti vā-saddo aniyamattho. Tena araññe vā rukkhamūle vā pabbatakandarādīsu vāti ṭhānaniyamābhāvā anupassanāya sātaccakāritaṃ dasseti. Yamakādivasena paribrūhiyamānā vipassanā viya paṭipakkhehi akopaniyāva hotīti āha – ‘‘asaṃhīraṃ asaṃkuppanti idaṃ vipassanāpaṭivipassanādassanatthaṃ vutta’’nti. Gāthāyamayamattho vipassanāvasena yujjatīti āha – ‘‘vipassanā hī’’tiādi. Kiṃ etāya pariyāyakathāyāti nippariyāyatova asaṃhīraṃ asaṃkuppaṃ dassetuṃ, ‘‘atha vā’’tiādi vuttaṃ. Kathaṃ pana niccassa nibbānassa anubrūhanā hotīti āha ‘‘punappuna’’ntiādi. Etena tadārammaṇadhammā brūhanāya, tesaṃ ārammaṇampi atthato anubrūhitaṃ nāma hoti bahulaṃ manasikārenāti dasseti.
“何处何处”谓于何时何处、何时何法聚集生起，不遗余漏皆悉断除。疏云“森林”等称谓，不定意指。因在森林、树下、山峦等处，无法观察到定处之规律，故显现顺时的观照无错乱爻。以“对立法”等分别法所观般若修习如是，因而谓曰“无扰乱、无错乱，正为此正见之所显”。用偈言翕然成义，谓与正观之缘相连。问及终论说法因何？答曰“或……”，详述连续不断法如何增长修学。由此说：如何恒常涅槃之证得？因而用“复复”等词。此等语句为增广法境，告知诸有缘障之所摄，且观的缘起证显示寥寥。
Ādito tāpanaṃ ātāpanaṃ, tena ārambhadhātumāha. Parito tāpanaṃ paritāpanaṃ, tena nikkamadhātuparakkamadhātuyo cāti. Tassa senāti tassa maccuno sahakaraṇaṭṭhena senā viyāti senā. Saṅgarotiādīsu mittākāraggahaṇena sāmapayogamāha. Lañjaggahaṇena lañjadānaṃ, tena dānappayogaṃ. Balarāsīti hatthiassādibalakāyo. Tena daṇḍabhedāni vadati. Bhedopi hi balavato eva ijjhati, svāyaṃ catubbidhopi upāyayogena sampavattīyati. Tattha tattha ca saṅgaṃ āsattiṃ arati detīti saṅgaro pubbabhāge vā saṅgaraṇavasena tassa paṭijānanavasena pavattanato.
“原初加热”谓用热力激励，故称外道开端因缘。周章之火，谓周遍加热、环绕激励，亦谓出家离俗动力。称“军队”谓世尊相应众多护持军队。说“交往”谓朋友间相互帮助。以羞辱相加谓行施布施礼法。愚人强壮，谓如象之强大体性，故从杖罚破坏始。强者则追求破坏，施设四端之策而相应。彼处彼时，纷争、怨恨、嗔恨尽起，谓诸争斗先现身为初次争斗、再兴二次争斗。
Uṭṭhāhakaṃ uṭṭhānavīriyasampannaṃ. Saparahitasīvanalakkhaṇena asādhubhāvaparammukhabhāvagamanena vā santo.
“奋发起立”且具足精力，谓具有精进勇猛。以舍离恶趣特征而现安住之行相，或由不善行彻底断尽而示现寂静。
§273
273.Manuññarūpavaseneva evaṃrūpo ahosīnti atītaṃ anvāgameti tattha nandiyāsamanvānayanato. Vedanādīsupi eseva nayo. Kusalasukhasomanassavedanāvasenāti kusalavedanāvasena sukhavedanāvasena somanassavedanāvasenāti paccekaṃ vedanāsaddo yojetabbo. Taṇhābhinandanāya sati diṭṭhābhinandanā siddhā evāti – ‘‘taṇhaṃ samanvāneti’’icceva vuttaṃ. Hīnarūpādi…pe… na maññati amanuññopi samāno samanuññabhāvasseva vasena maññanāya pavattanato. Nānupavattayati vikkhambhanavasena nandiyā dūrīkatattā.
273. 如形体如是相，谓过往之因果相续。于此乃导引喜悦。感受等亦复如是。称“善苦乐喜”等感受词，其意为独特之感受之声，应当相连。谓有渴爱所喜欢者，谓以正念止渴爱根本之见取，故称正念止于渴爱。谓轻下之形态等……不生于他作用，而乃根本生起，故行观之所现，乃由对乐观忆念相续知见，逐渐远离。
§274
274. Uḷārasundarabhāvamukheneva anāgatesupi rūpādīsu taṇhādiṭṭhikappanā pavattatīti āha – ‘‘evaṃrūpo…pe… veditabbā’’ti.
274. 此句释义谓，譬如以丽美光明之貌，纵使未来诸色等中亦生渴爱观念，因而流转。由此教法中，世尊说：“如此色等……等应当了知。”
§275
275.Vattabbaṃ siyāti yathā nandiyā asamanvānayanajotanaṃ byatirekamukhena patiṭṭhapetuṃ, ‘‘atītaṃ na nvāgameyyā’’ti uddesassa, ‘‘kathañca, bhikkhave, atītaṃ anvāgametī’’tiādinā (ma. ni. 3.273) vibhaṅgo vutto, evaṃ ‘‘paccuppannañca yo dhamma’’ntiādikassa uddesassa byatirekamukhena vibhaṅge vuccamāne vipassanāpaṭikkhepavasena, ‘‘kathañca…pe… vattabbaṃ siyā’’ti vuttaṃ. Tayidaṃ paramagambhīraṃ satthudesanānayaṃ anupadhāretvā coditaṃ, yasmā ‘‘paccuppannañca yo dhamma’’ntiādikassa uddesassa byatirekamukheneva vipassanāpaṭikkhepavasena, ‘‘kathañca, bhikkhave, paccuppannesū’’ti vibhaṅgadesanā sampavattati. Tenāha ‘‘yasmā panā’’tiādi. Tattha tassā evāti vipassanāya eva. Abhāvaṃ dassetuṃ saṃhīratīti mātikaṃ uddharitvāti kathetukamyatāya mātikāvasena paduddhāraṃ katvā, ‘‘idha, bhikkhave, asutavā sutavā’’ti ca ādinā vitthāro vutto. Vipassanāya abhāvatoti vipassanāya abhāvitatāya avikkhambhitatāya taṇhādiṭṭhīhi sapattehi viya tattha tattha ṭhapanāya ākaḍḍhīyati, tattha tattha visaye tato eva apāyasamuddaṃ saṃsārasamuddaṃ ānīyati. Sukkapakkho vuttavipariyāyena veditabbo. Sesaṃ suviññeyyameva.
275. 当行者应遵如此，犹如担负催促无法相合之负荷，而须以相反之力建立，以表示“过去不可再来”的意旨。正如经典所说“以何等方式，诸比库当令过去之法再来？”等言明，乃对“当行”诠释所述。又对“当下诸法”等句释义，亦以相反力解说，称为观断除障。在未详述解说前，因“当下诸法”所指内容乃将以相反力排除障碍的观断之法，故有“以何等方式，于当下诸法中？”的教示。是以开言“因为……”。此乃专指内观，不他别遣。为明显其无有，故以方便举出条目，标明“此处诸比库，闻闻者”和引言等详述。所谓观除障，即强调观法无有，谓抛弃执著，令渴爱见等萎减，加强以相反外力如支柱般安稳其处，因而触境时反生起轮回流转之苦海。此乃正法之逆面而论。余下内容极为深奥，必须彻底明了方可体解。
Bhaddekarattasuttavaṇṇanāya līnatthappakāsanā samattā. · 贤善一夜经注释之隐义阐明完毕。
2. Ānandabhaddekarattasuttavaṇṇanā2. 阿难贤善一夜经注释
§276
276. Bahiddhā puthuttārammaṇato nivattetvā ekasmiṃyeva ārammaṇe cittassa sammadeva layanaṃ appanaṃ paṭisallānaṃ, yo koci samāpattivihāro, idha pana ariyavihāro adhippetoti āha – ‘‘paṭisallānā vuṭṭhito’’tiādi. Jānantova bhagavā kathāsamuṭṭhāpanatthaṃ pucchi. Vuttañhetaṃ – ‘‘jānantāpi tathāgatā pucchanti, jānantāpi na pucchantī’’tiādi (pārā. 16).
276. 从外界动静处退回，专注于单一根缘，令心专注渐入解脱安住之静止，或达到三昧，谓之修习。今论者以此为圣道修行之胜，称其为“静住已现”者。世尊也曾为提问者揭示此理，答曰“虽知此者如如来亦问，虽知者不问也”等言（参见巴利大念处经第十六），表明即便圣者有时亦询问，或有时不发问。
§278
278.Sādhukāramadāsīti sādhusaddaṃ sāvesi. Taṃ pana pasaṃsā hotīti pasaṃsattho sādhusaddo. Tenāha ‘‘desanaṃ pasaṃsanto’’ti. Vijjamānehi vaṇṇehi guṇavante udaggatākaraṇaṃ sampahaṃsanaṃ, kevalaṃ guṇasaṃkittanavasena thomanā pasaṃsāti ayametesaṃ viseso.
278. 善业成就时发出善音。此善音令众生欢喜。赞叹者即为此善声。故有“称赞说法”之说。借用已知优秀之色彩和品性以激励发扬，是纯粹以赞美显扬功德，故此赞叹乃谓诸德之彰显。
Ānandabhaddekarattasuttavaṇṇanāya līnatthappakāsanā samattā. · 阿难贤善一夜经注释之隐义阐明完毕。
3. Mahākaccānabhaddekarattasuttavaṇṇanā3. 玛哈咖吒那贤善一夜经注释
§279
279. Uṇhabhāvena tapanato tapaṃ udakaṃ etassāti tapodā, rahado. Tenāha ‘‘tattodakassa rahadassā’’ti. Saṅkhepena vuttamatthaṃ vitthārato dassetuṃ, ‘‘vebhārapabbatassā’’tiādi vuttaṃ. Tato udakarahadato, taṃ rahadaṃ upanissāyāti attho. Nāgabhavanāgatopi hi so rahado tato upari manussaloke jalāsayena sambaddho hoti. Tena vuttaṃ – ‘‘tapodā nāma nadī sandatī’’ti. Edisāti kuthitā uṇhā, anvatthanāmavasena tapodāti ca vuccatīti attho. Petalokoti petānaṃ vasanaṭṭhānaṃ paccekanirayaṃ sandhāyāha. Imassa pana ārāmassāti tapodārāmassa. Tatoti tapodāsaṅkhātanadito. Mahāudakarahadoti mahāudakabharitaṃ pallalaṃ.
279. 以炽热之气温暖水者，谓之热风。故称“热风水”也。又有“热风之水相”说。简明起见，佛言“热风源出于沸腾山脉”等语。此水因热风而生热。自热风场所起，即炽热水。此亦现于龙宫之上，人界以水域为界。于是佛言“热风者为沿河流动之水”也。又“火炎”指酷热，称“热风”。此云鬼界为饿鬼居处，特殊地狱。此水名为热风水。绮丽水波之意。
§280
280.Samiddhoti uḷāro, paripuṇṇoyevāti attho. Ādimhi brahmacariyamassāti ādibrahmacariyo, so eva ādibrahmacariyako. Tenāha ‘‘pubbabhāgappaṭipattibhūto’’ti. ‘‘Atītaṃ anāgataṃ paccuppanna’’nti addhabhedamukhena saṅkhatadhammabodhavacanaṃ.
280. “熊熊燃烧”谓烈焰炽盛满盈之象。始于梵行，称初始圣行，谓初梵行。故称“先行启行者”。“过去、未来、现在”三世，乃以差别之法，传达觉解佛法之理。
§282
282. Kāmaṃ khandhādivasena vibhajanaṃ sādhāraṇaṃ, paṭhamadutiyacatutthasuttesu pana khandhavasena vibhajanaṃ katvā idha tathā akatvā evaṃ desanāya ṭhapanaṃ tato aññathā āyatanavasena vibhajanatthaṃ. Evaṃ vibhinnā hi saṅkhepavitthārato anavasesā sammasanupagā dhammā vibhajitvā dassitā honti; ayaṃ kirettha bhagavato ajjhāsayo therena nayato gahitoti dassetuṃ, ‘‘imasmiṃ kirā’’tiādi vuttaṃ. Tattha dvādasāyatanavaseneva mātikaṃ ṭhapesīti lokiyāni dvādasāyatanāni eva sandhāya mātikaṃ ṭhapesi, yathā tīsu suttesu khandhavasena vibhattaṃ, evaṃ yadi bhagavatā idhāpi vibhajanaṃ icchitaṃ siyā, tathā vibhajeyya, yasmā pana tathā avibhajitvāva gandhakuṭiṃ paviṭṭho, tasmā dvādasāyatanavasenevettha vibhajanaṃ bhagavatā ca adhippetanti nayaggāhe ṭhatvā thero vibhaji. Tenāha – ‘‘nayaṃ paṭilabhitvā evamāhā’’ti. Bhāriyaṃ katanti dukkaraṃ kataṃ. Apade padaṃ dassitaṃ ākāse padaṃ kataṃ sādhāraṇassa atthassa visiṭṭhavisayatāya dassitattā. Nikantiviññāṇanti nikantitaṇhāya sampayuttaṃ viññāṇaṃ, ‘‘chandarāgappaṭibaddhaṃ hotī’’ti vacanato. Manoti bhavaṅgacittaṃ manodvārikajavanānaṃ dvārabhūtaṃ.
282. 对欲界蕴等依次分别讲说是普通法，在第一、第二、第四经中却作五蕴整体分说，此处亦是如此不分别，但为了说法的利益，于是用六入分说。因为这些法虽简要、详尽，完整无遗漏，却依次分开说明显现，这个是为了表明世尊的本意在长老教导之下，也曾说过“正是在此”，释此义。这里用十二入作为纲目，是世俗所定的十二处，以便联系十二处而定纲目。就像三经中已依五蕴分说，若世尊此处也欲分说，同样应分说。但凭着不分却进入感官所，不用分说，故世尊在有领导之慧下规定此处依十二处分说，长老遂分说。对此他说：“我得了此说当说法。”难以处理而成难事。示现于空中，显示常法殊胜的方面。所谓内识者，即与根本渴爱相缠的识，谓“与欲爱相依”，意指心即为意识，心门开通流转的基盘。
§283
283.Patthanāvasena ṭhapesīti patthanāvasena cittaṃ pavattesi.
283. 说“依止依缘而立”，谓心随缘转。
Mahākaccānabhaddekarattasuttavaṇṇanāya līnatthappakāsanā · 《玛哈咖吒那贤善一夜经注释》的隐义阐明
Samattā.
完成。
4. Lomasakakaṅgiyabhaddekarattasuttavaṇṇanā四、《罗马萨咖康吉亚贤善一夜经注释》
§286
286. Ghananicitalomo lomaso, ayaṃ pana appatāya lomasakoti āha – ‘‘īsakalomasākāratāyā’’ti, lomasako aṅgiko lomasakakaṅgiyo, paṭhamo ka-kāro appattho, dutiyaṃ pana padavaḍḍhanameva. Rattakambalasilāyanti rattakambalavaṇṇasilāyaṃ. Oruyhāti ākāsato otaritvā. Pāṭihāriyaṃ disvā dinnalābhasakkārassa asādiyanato manussapathe na vasanti.
286. 结实而顺滑的毛发，此处称为“小毛发”。所谓“毛发”是指毛根，最初音节“ka-”为附加音，第二个则为词干的增强。红毯和红毯般的颜色。‘oruya’意即从空中落下。为显异象因受施恩敬，在人间不会久驻。
Dasahi cakkavāḷasahassehīti nissakkavacanato āgantvāti adhippāyo. Sannipatitāhi devatāhīti karaṇavacanaṃ. Paññāpayogamandatāya paṭivijjhituṃ asakkontānaṃ devānaṃ ñāṇassa tikkhavisadabhāvāpādanena samuttejetuṃ saṃvegajananatthaṃ…pe… abhāsi. Tatrāti tasmiṃ devasannipāte, tissaṃ vā desanāyaṃ. Devattassāti devabhāvassa, dibbasampattiyāti attho. Bhaddekarattassa suttassa etāti bhaddekarattiyā.
十万天子之多，谓诸天来临，为表示权威。天众聚集，表示名词的作用。为了对智慧之项的不足给予妨碍，天众以锐利明亮的智慧力激昂显扬教法…此乃此天众聚集，是在提婆天的开示中。所谓“天子”，即天界生命，“天上智慧”，谓此义。这里指善德天教法。
Savanamukhena byañjanaso atthaso ca upadhāraṇaṃ uggaṇhananti āha – ‘‘tuṇhībhūto nisīditvā suṇanto uggaṇhāti nāmā’’ti. Vācuggatakaraṇaṃ pariyāpuṇananti āha – ‘‘vācāya sajjhāyaṃ karonto pariyāpuṇāti nāmā’’ti. Ganthassa parihaṇaṃ dhāraṇaṃ, taṃ pana paresu patiṭṭhāpanaṃ pākaṭaṃ hotīti āha – ‘‘aññesaṃ vācento dhāreti nāmā’’ti. Sesaṃ heṭṭhā vuttanayameva.
闻者之口带明示之声及义，谓“寂静而坐听而明”。言语所及之因果，谓“依言语流转”。保持教义之形式，且此为他处所立，即“持守他人言语”，余下说法亦复如是。
Lomasakakaṅgiyabhaddekarattasuttavaṇṇanāya līnatthappakāsanā · 《罗马萨咖康吉亚贤善一夜经注释》的隐义阐明
Samattā.
完成。
5. Cūḷakammavibhaṅgasuttavaṇṇanā五、《小业分别经注释》
§289
289.Aṅgasubhatāyāti aṅgānaṃ hatthapādādisarīrāvayavānaṃ sundarabhāvena. Yaṃ apaccaṃ kucchitaṃ muddhaṃ vā, tattha loke māṇavavohāro, yebhuyyena sattā daharakāle suddhadhātukā hontīti vuttaṃ, ‘‘taruṇakāle vohariṃsū’’ti. Adhipatittāti issarabhāvato.
289.『肢体美』意指肢体、手足等形体部分之美丽形状。若有弯曲、凸起处，即世俗凡夫日常的表现，据说无垢净体的众生幼时如此，称为「青春期时呈现美好体态」。『主宰』意即支配的本性、主宰者之义。
Samāhāranti sannicayaṃ. Paṇḍito gharamāvaseti yasmā appatarepi byayamāne bhogā khīyanti, appatarepi sañcayamāne vaḍḍhanti, tasmā viññujātiko kiñci byayaṃ akatvā ayameva uppādento gharāvāsaṃ anutiṭṭheyyāti lobhādesitamatthaṃ vadati.
『聚集』意为聚合。智者安居于屋舍，因财产在没有使用时会减少，但在积聚时会增长，故由此聪明人不随意浪费，选择此处生起住所，这乃欲望的目的所在。
Dhanalobhena…pe… nibbatto. Lobhavasikassa hi gati nirayo vā tiracchānayoni vā. Vuttañhetaṃ – ‘‘nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati anubyañjanassādagathitaṃ vā. Tasmiṃ samaye kālaṅkareyya, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā’’ti (saṃ. ni. 4.235). Niraye nibbattissati katokāsassa kammassa paṭibāhituṃ asakkuṇeyyabhāvato.
因贪财之欲……【此处略】……生死流转。贪欲之根深，地狱或畜生道可说为其归处。经中曾说：“比库！意识若依缘而生、依佳相而现，则在彼时，应造作行为选择归处——或地狱，或畜生道。”因恶业所致无法脱离苦道。
Pattakkhandhaadhomukhabhāvaṃ sandhāya ‘‘onāmetvā’’ti vuttaṃ. Brāhmaṇacārittassa bhāvitataṃ sandhāyāha ‘‘brahmaloke nibbatto’’ti. Taṃ pavattiṃ pucchīti sutametaṃ mayā, ‘‘mayhaṃ pitā sunakho hutvā nibbatto’’ti, etaṃ bhotā gotamena vuttanti. Kimidaṃ vuttanti imaṃ pavattiṃ pucchi.
关于底层实体归灭之义，用「断灭」表述。关于婆罗门持戒修行的结果，说其「在梵天界寂灭」。此实际是对此现象之询问，我曾闻说：「我的父亲孙阿钵曾修行已得寂灭」，这即是果德玛对此现象所说。此义为何如此解释，为何有此疑问之由。
Tatheva vatvāti yathā sunakhassa vuttaṃ, tatheva vatvā. Avisaṃvādanatthanti, ‘‘todeyyabrāhmaṇo sunakho jāto’’ti attano vacanassa avisaṃvādanatthaṃ, visaṃvādanābhāvadassanatthanti adhippāyo. Ñātomhiimināti iminā mama puttena mayhaṃ purimajātiyaṃ pitāti evaṃ ñāto amhīti jānitvā. Buddhānubhāvena kira sunakho tathā dasseti, na jātissaratāya. Bhagavantaṃ disvā bhukkaraṇaṃ pana purimajātisiddhavāsanāya. Bhavapaṭicchannanti bhavantarabhāvena paṭicchannaṃ. Nāma-saddo sambhāvane. Paṭisandhiantaranti aññajātipaṭisandhiggahaṇena heṭṭhimajātaṃ gatiṃ. Aṅgavijjāpāṭhako kiresa, tena appāyukadīghāyukatādivasena cuddasa pañhe abhisaṅkhari; evaṃ kirassa ahosi, ‘‘imesaṃ sattānaṃ appāyukatādayo visesā aṅgapaccaṅgavasena sallakkhiyanti. Na kho panetaṃ yuttaṃ ‘aṅgapaccaṅgāni yāva tesaṃ tesaṃ kāraṇa’nti; tasmā bhavitabbamettha aññeneva kāraṇena. Samaṇo gotamo taṃ kāraṇaṃ vibhajitvā kathessati, evāyaṃ sabbaññūti nicchayo me apaṇṇako bhavissatī’’ti. Apare pana bhaṇanti, ‘‘tiracchānagataṃ manussaṃ vā āvisitvā icchitatthakasāvanaṃ nāma mahāmantavijjāvasena hoti; tasmā na ettāvatā samaṇassa gotamassa sabbaññutā sunicchitā hoti. Yaṃ nūnāhaṃ kammaphalamassa uddissa pañhaṃ puccheyyaṃ, tattha ca me cittaṃ ārādhento pañhaṃ byākarissati. Evāyaṃ sabbaññūti vinicchayo me bhavissatīti te pañhe pucchatī’’ti.
『如是说』是指如同对孙阿钵的述说一般；言说无谤意，即不含否定自言之意味，只表立场否认谤毁。『认识亲属』即依此子孙正确认知其父亲的原故。佛因其具足的显现，正显示孙阿钵非仅限世间俗姓。佛观看此情而破除对世俗世系保留崇拜。『缘起轮转』指依有情生命体内在的轮回。名字之声是有生死再生之因。人为与其他种姓间再生之连接，这生死连缀形成下一世的本源。论身体状况的经籍称为“肢体知识课程”，此显示寿命长短等差别的课程含义。有人曾提十三个问题，论及身体等现象，这些是众生体格、寿命等的显著特征。论这些特性者说：“这些众生的短寿、长寿等是依各肢体形状为标记。但这其中不全是肢体形状的作用，因此须另有因缘。沙利子对此因缘将作详述，我对此具足智慧，断定他必能成就此智慧。”另有说法谓：“若畜生、饿鬼道之类非人类确入则宏大魔法便无法奏效，故沙利子未必具足圆满智慧。若今我问其业报，此时他定能为我说明故，我会坚定相信其圆了智慧。”
Bhaṇḍakanti sāpateyyaṃ, santakanti attho. Kammunā dātabbaṃ ādiyantīti kammadāyādā, attanā katūpacitakammaphalabhāgīti attho. Taṃ pana kammadāyajjaṃ kāraṇopacārena vadanto, ‘‘kammaṃ etesaṃ dāyajjaṃ bhaṇḍakanti attho’’ti āha – yathā ‘‘kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu evamidaṃ puññaṃ pavaḍḍhatī’’ti (dī. ni. 3.80). Yavati phalaṃ sabhāvato bhinnampi abhinnaṃ viya missitaṃ hoti, etenāti yonīti āha – ‘‘kammaṃ etesaṃ yoni kāraṇa’’nti. Mamattavasena bajjhati saṃbajjhatīti bandhu, ñāti sālohito ca. Kammaṃ pana ekantasambandhamevāti āha – ‘‘kammaṃ etesaṃ bandhū’’ti. Patiṭṭhāti avassayo. Kammasadiso hi sattānaṃ avassayo natthi, añño koci issaro brahmā vā na karoti tādisaṃ kattuṃ sajjituṃ asamatthabhāvato. Yaṃ panettha vattabbaṃ, taṃ visuddhimaggasaṃvaṇṇanāyaṃ vuttanayena veditabbaṃ. Kammamevāti kasmā avadhāritaṃ, nanu kilesāpi sattānaṃ hīnapaṇītabhāvakāraṇaṃ, na kevalanti ? Saccametaṃ, kilesapayogena vipākavaṭṭaṃ nibbattaṃ kammapavattitamevāti katvā vuttaṃ. ‘‘Kathitassa atthaṃ na sañjānāsī’’ti saṅkhepato vatvā nanu bhagavā mahākāruṇiko paresaṃ ñāpanatthameva dhammaṃ desetīti āha – ‘‘mānanissito kiresā’’tiādi.
收藏、守护之意。主要是行动所应付出的部分，即所谓因业应给予的果报，意义是自己亲自所作的不善或不恰当行为的果报。这里说因业所得的果报，借因缘相续而称，为“业是诸果之守护”的意思。譬如经中所言：『善法比库们，这善法得以增长，皆因专注修习之因缘』。果报虽本质上或异或同，然如俱生般紧密连接，因此称为“业是诸生之生基因”。以亲缘比喻为“业是诸亲属”，谓果报相互维系，彼此依存。这里所谓“维系”即指果报作为诸众生的依止。诸众生并无能令其他众生所为之善恶业果归为己有者，也无梵天等主神能为他造作此类果报，这因其不能为诸果成就而已。此处应了说的是清净道上业果之涵义。说“唯有业”是为何？莫非情痴缠缚众生果报轮回非唯如此？确有其理，此业果转变，乃因烦恼所生，故业果之流转以业为本。对于“所说义不明了”者，佛陀大慈悲为令他人知晓而说法，谓勿假他恃诸如‘我执’等虚妄妄念等。
§290
290.Samattenāti pariyattena, yathā taṃ phalaṃ dātuṃ samatthaṃ hoti, evaṃ katena, upacitenāti attho. Tādisaṃ pana attano kicce anūnaṃ nāma hotīti āha ‘‘paripuṇṇenā’’ti. Samādinnenāti ettha samādānaṃ nāma taṇhādiṭṭhīhi gahaṇaṃ parāmasananti āha – ‘‘gahitena parāmaṭṭhenā’’ti. Paṭipajjati etāya sugatiduggatīti paṭipadā, kammaṃ. Tathā hi taṃ ‘‘kammapatho’’ti vuccati.
以时至有关，谓当时果报得以授与，谓因缘成熟、合适。所谓成满之意，指对自己之业至少满足一定条件，称为“圆满”。“专注”的含义，此处“专注”指对贪嗔等见地之执着坚持，即“业因之取握”，谓“被执着所取”。由此得道与失道，即修行之路线，称为“业道”。
Esāti paṭipadā. Dubbalaṃ upaghātakameva siyāti upapīḷakassa visayaṃ dassetuṃ, ‘‘balavakammenā’’tiādi vuttaṃ. Balavakammenāti puññakammena. Vadati nāmāti vadanto viya hoti . Nibbattāpeyyanti kasmā vuttaṃ, nanu upapīḷakasabhāvaṃ kammaṃ janakasabhāvaṃ na hotīti? Sabbametaṃ parikappanavacanaṃ, yathā manussā paccatthikaṃ paṭipakkhaṃ kiñci kātuṃ asamatthāpi keci ālambanavasena samatthā viya attānaṃ dassenti, evaṃsampadamidanti keci. Apare pana bhaṇanti – yassidaṃ kammassavipākaṃ pīḷeti, sace tasmiṃ anokāse eva sayaṃ vipaccituṃ okāsaṃ labheyya, apāyesu eva taṃsamaṅgipuggalaṃ nibbattāpeyya, yasmā taṃ kammaṃ balavaṃ hutvā avasesapaccayasamavāyena vipaccituṃ āraddhaṃ, tasmā itaraṃ tassa vipākaṃ vibādhentaṃ upapīḷakaṃ nāma jātaṃ. Etadatthameva cettha ‘‘balavakammena nibbatta’’nti balavaggahaṇaṃ kataṃ. Kiccavasena hi nesaṃ kammānaṃ etā samaññā, yadidaṃ upapīḷakaṃ upacchedakaṃ janakaṃ upatthambhakanti, na kusalāni viya upatthambhāni honti nibbattatthāya. Pīḷetvāti viheṭhetvā paṭighāṭanādivasena ucchutelayantādayo viya ucchutilādike vibādhetvā. Nirojanti nittejaṃ. Niyūsanti nirasaṃ. Kasaṭanti nissāraṃ. Parissayanti upaddavaṃ.
指修行之路。即使软弱，亦如痛苦刺伤之对象欲显现，谓“由力行业”，语出“以力作业”。此处“有力作业”指善业。所谓“陈说”，谓言及。果报为何生？为何称为触痛？因痛苦受者本质为痛苦所生，非业因所生。此类皆为比喻，如凡人难以行反与之相反之事，却因各种缘由能显现自己之状态，故称此为“有力者”。他人说：此业报激痛，如若此时自身能自业力反发，则于恶趣亦能终灭此者，相应地令同伴亦能离苦。由是故称彼果报为伤害他者之激痛，谓为所作业之力所致。此即为“有力之业果”的涵义。此则是因业相共通，谓痛苦之主体为激发者、引生者、承受者，非诸善法般为护持正果，故为意义互相抵消。所谓痛苦，谓由仇恨等射出之怒火刺击、反抗、激荡及纷扰，如燃烧、吹起火焰等。熄灭则为光明清净。压制则为消退消灭。阻断则为止息无余。扰乱则为大难恶患。
Idāni parissayassa upanayanākāraṃ dassentena tattha, ‘‘dārakassā’’tiādiṃ vatvā bhogānaṃ vināsanākāraṃ dassetuṃ, puna ‘‘dārakassā’’tiādi vuttaṃ. Kumbhadohanāti kumbhapūrakhīrā. Gomaṇḍaleti goyūthe.
此时为示现灾难之引入，借以显现财物消亡之形态，故又说“如童子”等。甄备水器者即盛水之大罐，称为“甄”。粮食堆集之意谓“堆粮”。
Aṭṭhusabhagamanaṃkatvāti aṭṭhausabhappamāṇaṃ padesaṃ paccatthikaṃ uddissa dhanuggaho anuyāyiṃ katvā. Tanti saraṃ. Aññoti paccatthiko. Tattheva pāteyya accāsannaṃ katvā sarassa khittattā. Vāḷamacchodakanti makarādivāḷamacchavantaṃ udakaṃ.
谓行至八轮集市般之地，即八一区域境地，为从属地势，乃至弓箭之所射地。弦。祛秽词汇。另一则指从属释义。此即近处之安置，位于勤劳之物。水族名词“鳄鱼之水族”，指河中有鳄鱼等水生动物。
Paṭisandhinibbattakaṃ kammaṃ janakakammaṃ nāma paripuṇṇavipākadāyibhāvato, na pavattivipākamattanibbattakaṃ. Bhogasampadādīti ādi-saddena ārogyasampadādi-parivārasampadādīni gaṇhāti. Na dīghāyukatādīni hi appāyukatāsaṃvattanikena kammunā nibbattāni; aññaṃ dīghāyukatākaraṇena upatthambhetuṃ sakkoti; na atidubbaṇṇaṃ appesakkhaṃ nīcakulīnaṃ duppaññaṃ vā vaṇṇavantatādivasena. Tathā hi vakkhati, ‘‘imasmiṃ pana pañhavissajjane’’tiādi, taṃ pana nidassanavasena vuttanti daṭṭhabbaṃ.
称聚集果报且果报完整丰富者为造作果报之业。非仅果报之发生与经过。谓果报具备资产俱全意涵。例如富庶、身心康健等。如若为长寿果报，非短暂果报。另有以长寿原因而能排斥短暂果报之法。非极其难得之事，也非国家贵族愚痴等所具备。正如经中言：“在此消弃五欲等”，依据其教示，真实义理必须为如是所见。
Purimānīti upapīḷakopacchedakāni. Upapīḷakupaghātā nāma kusalavipākapaṭibāhakāti adhippāyena ‘‘dve akusalānevā’’ti vuttaṃ. Upatthambhakaṃ kusalamevāti ettha yathā janakaṃ ubhayasabhāvaṃ, evaṃ itaresampi ubhayasabhāvatāya vuccamānāya na koci virodho. Devadattādīnañhi nāgādīnaṃ ito anuppavacchitānaṃ petādīnañca narakādīsu akusalakammavipākassa upatthambhanupapīḷanupaghātanāni na na sambhavanti. Evañca katvā yā heṭṭhā bahūsu ānantariyesu ekena gahitapaṭisandhikassa itaresaṃ tassa anubalappadāyitā vuttā, sāpi samatthitā hoti. Yasmiñhi kamme kate janakanibbattaṃ kusalaphalaṃ vā akusalaphalaṃ vā byādhidhātusamatādinimittaṃ vibādhīyati, tamupatthambhakaṃ. Yasmiṃ pana kate jātisamatthassa paṭisandhiyaṃ pavattiyañca vipākakaṭattārūpānaṃ uppatti hoti, taṃ janakaṃ. Yasmiṃ pana kate aññena janitassa iṭṭhassa vā aniṭṭhassa vā phalassa vibādhāvicchedapaccayānuppattiyā upabrūhanapaccayuppattiyā ca janakasāmatthiyānurūpaṃ parivutticiratarapabandhā hoti, etaṃ upatthambhakaṃ. Tathā yasmiṃ kate janakanibbattaṃ kusalaphalaṃ akusalaphalaṃ vā byādhidhātusamatādinimittaṃ vibādhīyati, taṃ upapīḷakaṃ. Yasmiṃ pana kate janakasāmatthiyavasena ciratarapabandhārahampi samānaṃ phalaṃ vicchedakapaccayuppattiyā vicchijjati, taṃ upaghātakanti ayamettha sāro.
前者谓为加害及折辱者。所谓加害及折辱，是指阻碍不善业果报显现，意谓从上所说的『两种非善之业』而言。所谓阻碍是仅限于善业果报，此处如父母兼具善不善二性，诸他亦然，故称兼具两性，无所抵触。譬如天子等未曾从此处对龙族等清楚讲说，鬼道等及地狱类中非善业果报之阻碍、折辱、加害，皆不发生。依此说法，后文诸多间隔之因缘，于一方与对方连接时，若其中一方给与力量支持，此亦可发生。凡作业时，若引起父母果报之善果或非善果及病因等难事，谓之阻碍。若作业时，生起新生命连接及果报内在之浊恶，即果报密实多种形式产生，谓之父母。若作业时，由他人生起所爱或所恶之果报妨碍、断绝相续缘起，或生烦恼缘及父母相续符合之持续增长缠缚，谓之阻碍。又若作业时，父母果报善恶及病因等难事生起，即为折辱。若作业时，父母及相续状态之持续增长缠缚，同一果报亦因断绝缘起而断绝，谓之加害，此即其义。
Tatthāti tesu kammesu. Upacchedakakammenāti āyuno upaghātakakammena. Svāyamupaghātakabhāvo dvidhā icchitabboti taṃ dassetuṃ ‘‘pāṇātipātinā’’tiādi vuttaṃ. Na sakkoti pāṇātipātakammunā santānassa tathābhisaṅkhatattā. Yasmiñhi santāne nibbattaṃ, tassa tena abhisaṅkhatatā avassaṃ icchitabbā tattheva tassa vipākassa vinibandhanato. Etena kusalassa kammassa āyūhanakkhaṇeyeva pāṇātipāto tādisaṃ sāmatthiyupaghātaṃ karotīti dasseti, tato kammaṃ appaphalaṃ hoti. ‘‘Dīghāyukā’’tiādinā upaghātasāmatthiyena khette uppannasassaṃ viya upapattiniyāmakā dhammāti dasseti. Upapatti niyatavisese vipaccituṃ okāse karonte eva kusalakamme ākaḍḍhiyamānapaṭisandhikaṃ pāṇātipātakammaṃ appāyukatthāya niyametīti āha – ‘‘paṭisandhimeva vā niyāmetvā appāyukaṃ karotī’’ti. Pāṇātipātacetanāya accantakaṭukavipākattā sanniṭṭhānacetanāya niraye nibbattati tassā atthassa khīṇābhāvato; itare pana na tathā bhāriyāti āha – ‘‘pubbā…pe… hotī’’ti. Idha pana yaṃ heṭṭhā vuttasadisaṃ, taṃ vuttanayena veditabbaṃ.
此即指于这些业中。所谓折断业，即伤害寿命之业。自伤害之性有二，欲识之故言『杀生者』等已述。杀生业不能以意欲杀害子孙而谓之。若有子孙涅槃，因其涅槃而无须欲识，正因该果报因缘束缚，其杀生业于寿命之时即产生伤害作用，由此显现寿命短促等，故业感果报之约束而致业果减损。所谓『长寿者』等，由折辱之力如同地中发生者般，为果报之制约，此以特别规律发挥作用。如善业所作，因欲识加害回复而延长寿命者，有时依规则限制而称『于回复时亦调整之，遂成不寿』，此义宣说。因杀生意欲因极苦恶果报，在狱中生起，当其意悉灭时，即不复遭受此果。其余情况不然，佛言『往昔…如此生起』。此处下文相似，应从文义认知。
Manussāmanussaparissayāti mānusakā amānusakā ca upaddavā. Puratoti pubbadvārato. Pacchatoti pacchimavatthuto. Pavaṭṭamānāti parijanassa, devatānaṃ vā desena pavaṭṭamānā. Parehīti purātanehi parehi. Sammukhībhāvanti sāmibhāvavasena paccakkhattaṃ. Āharitvā denti iṇāyikā. Kammantāti vaṇijjādikammāni. Apāṇātipātakammanti pāṇātipātassa paṭipakkhabhūtaṃ kammaṃ; pāṇātipātā virativasena pavattitakammanti attho. Dīghāyukasaṃvattanikaṃ hoti vipākassa kammasarikkhabhāvato . Iminā nayenāti iminā appāyukadīghāyukasaṃvattanikesu kammesu yathāvuttena taṃ saṃvattanikavibhāvananayena.
人类苦难，即指人众与非人众之苦痛。『前者』谓从前门。『后者』谓从西方。『回转』谓为亲族或天众所拥戴。『带来』谓为给予。『业事』指贸易等行为。『非杀生业』谓为与杀生相反之业，即杀生行为之止息。杀生与止息相对成业。寿命延长者因业力根深故相续此果。谓此原则，于此业中寿命长短相应者，显其差别之理。
Viheṭhanakammādīnipīti pi-saddena kodhaissāmanakamaccherathaddhaaviddasubhāvavasena pavattitakammāni saṅgaṇhāti. Tathevāti yathā pāṇātipātakammaṃ atthato evaṃ vadati nāmāti vuttaṃ, tatheva vadamānāni viya. ‘‘Yaṃ yadevātipatthenti, sabbametena labbhatī’’ti (khu. pā. 8.10) vacanato yathā sabbakusalaṃ sabbāsaṃ sampattīnaṃ upanissayo, evaṃ sabbaṃ akusalaṃ sabbāsaṃ vipattīnaṃ upanissayoti, ‘‘upapīḷanena nibbhogataṃ āpādetvā’’tiādi vuttaṃ . Tathā hi pāṇātipātakammavasenapi ayaṃ nayo dassito. Aviheṭhanādīnīti ettha ādi-saddena akkodhana-anissāmana-dāna-anatimāna-viddasubhāvena pavattakammāni saṅgaṇhāti.
毁谤等业，即指以粗恶恶语，谩骂，诽谤，咒骂等习气所做之业事。于此亦如杀生业实质相似，论其名目已言，作如是论。『所谓一切诸神』是说诸善业是一切幸事之因，故谓一切善业，一切诸不善业是一切灾难之因。『以折辱毁伤为已足』是经中所说之文。由杀生业部分，此原则亦如前所述。毁谤等以初字谓无愤怒无妒忌，赠与，无狂妄，清净没染欲意之业事意。
§293
293. Issā mano etassāti issāmanakoti āha ‘‘issāsampayuttacitto’’ti. Upakkosantoti akkosavatthūhi akkosanto. Issaṃ bandhatīti issaṃ anubandhati issāsahitameva cittaṃ anupavatteti. Appesakkhoti appānubhāvo appaññāto. Tenāha ‘‘na paññāyatī’’ti. Sā panassa appānubhāvatā parivārābhāvena pākaṭā hotīti āha ‘‘appaparivāro’’ti.
第293条。“嫌恨心”谓嫌恨之心，即心与嫌恨缠结。『发怒』即含愤怒等义，由各种恶意萦绕，是所造之业事。嫌恨缠系，即嫌恨接连不断，心不离此因缘。『无觉知』谓无明智、不明了。佛言『不获智慧』。是其无明缘故，心为贪瞋所困，呈现出烦恼状态，故呼为『无明友伴』。
§294
294.Macchariyavasena na dātā hotīti sabbaso deyyadhammassa abhāvena na dātā na hoti. Amaccharī hi puggalo sati deyyadhamme yathārahaṃ detiyeva.
第294条。“无能施舍”谓全然由于未具备布施之法义，故不能施舍。正如愚痴者即使欲布施，终不能真实布施。
§295
295. Abhivādetabbaṃ khettavasena matthakappattaṃ dassetuṃ, ‘‘buddhaṃ vā’’tiādi vuttaṃ. Aññepi mātupitujeṭṭhabhātarādayo abhivādanādiarahā santi, tesu thaddhādivasena karaṇaṃ nīcakulasaṃvattanikameva. Na hi pavatte sakkā kātunti sambandho. Tena pavattivipākadāyino kammassa visayo esoti dasseti. Tenāha ‘‘paṭisandhimeva panā’’tiādi.
295. 应当以礼敬对待土地，并以特定的方式显现敬意，例如说「佛陀」等称呼。这种敬意不仅限于父母、亲属、长辈等重要人物，也存在于其他关系中，但其动作、行为因类属不同而有所差别。敬意的表达不能用粗俗不敬的方式，因为在现行法中，粗俗行为不会生法相应的关系。这里所说的，就是说明这是因所作善业所生的果报领域。因此说「只有重逢时才为……」等语句。
§296
296.Aparipucchanenāti aparipucchāmattena niraye na nibbattati; aparipucchāhetu pana kattabbākaraṇādīhi siyā nirayanibbattīti pāḷiyaṃ, ‘‘na paripucchitā hotī’’tiādi vuttanti dassento, ‘‘aparipucchako panā’’tiādimāha. Yathānusandhiṃ pāpesīti desanaṃ yathānusandhiniṭṭhānaṃ pāpesi. Sesaṃ vuttanayattā suviññeyyameva.
296. “无所询问”意指由于不曾询问故不会堕入地狱；然而因未曾询问而引发施业等原因，可能导致堕入地狱，此说法源自巴利文“未被询问”的释义。该文说明不问者即是所谓“无所询问”，其义如实阐述了恶行因果的连续相。未尽处因叙述尚浅故更需明了。
Cūḷakammavibhaṅgasuttavaṇṇanāya līnatthappakāsanā samattā. · 《小业分别经注释》的隐义阐明完毕。
6. Mahākammavibhaṅgasuttavaṇṇanā六、《大业分别经注释》
§298
298. Kammassa moghabhāvo nāma phalena tucchatā phalābhāvoti āha – ‘‘moghanti tucchaṃ aphala’’nti. Tathaṃ bhūtanti saccasaddassa atthamāha. Paribbājako pana ‘‘sacca’’nti iminā tameva saphalanti vadati. Saphalañhi kammaṃ satthu abhimatamanokammanti adhippāyo. Idañca ‘‘moghaṃ kāyakamma’’ntiādivacanaṃ. Taṃ gahetvāti paramparāya gahetvā. Esāti potaliputto paribbājako. Abhisaññānirodhakathaṃ sandhāya vadati. Sāpi hi titthiyānaṃ antare pākaṭā jātāti. Theroti samiddhitthero. Yathā bhagavatā vuttaṃ, tato ca aññathāva dosāropanabhayena gahetvā tato bhagavantaṃ thero rakkhatīti adhippāyena paribbājako, ‘‘parirakkhitabbaṃ maññissatī’’ti avocāti āha – ‘‘parirakkhitabbanti garahato mocanena rakkhitabba’’nti. Sañcetanā assa atthīti sañcetanikaṃ. Kammanti sañcetanikassapi kammassa attano samaye icchitattā paribbājakena vuttaṃ.
298. 所作业具有虚妄性质，谓其果报为轻无果报，文中以“虚妄就是无果报”说明此义。行脚人称正法为“真理”，用以表明此业如真法般有成果。所谓“不虚妄身体业”等词句，意谓把其纳入正法系统内。此说法是传统依传承所得。文中指出于不同部派间有显明差异。称长老为清净长老。如世尊所说，因恐惧而采纳不当行为，长老便维护佛陀法义，称“应当维护”，这里的维护是指因有意愿而为之。业即有意愿者所为，行脚僧此意说为证。
Saṅkhatasaṅkhāratāya rūpameva ‘‘tilamattampi saṅkhāra’’nti vuttaṃ. Tenāha – ‘‘maṃsacakkhunāva passatī’’ti. Samāgamadassanaṃ sandhāyāti katthacipi tassa dassanaṃ sandhāya, na pariññādassanaṃ. Tenāha bhagavā – ‘‘kuto panevarūpaṃ kathāsallāpa’’nti.
由组合的造作而成的色，即使微小，也被称为“造作”。因此说“以肉眼可见”。文中“会面视见”意指某种程度上的见而非彻底彻见。佛陀因此质疑说“从何而言为色法交谈”。
§299
299.Vaṭṭadukkhanti saṃsāradukkhaṃ. Kilesadukkhanti kilesasambhavarāgapariḷāhadukkhaṃ. Saṅkhāradukkhanti yadaniccaṃ, taṃ dukkhanti evaṃ vuttadukkhaṃ. Sace bhāsitaṃ bhaveyyāti imaṃ īdisaṃ dukkhaṃ sandhāya āyasmatā samiddhinā bhāsitaṃ siyā nu bhagavā, avibhajitvā byākaraṇaṃ yuttamevāti adhippāyo.
299. 生死苦即轮回之苦。烦恼苦即烦恼生起染染之苦。造作苦即无常之苦，乃是先前所说的苦。若谓此说是未来时，则意味着真正说法应由长老以稳健之心传述。因其断绝心念解释完全通达，此为最善说法。
§300
300.Ummaṅganti ummujjanaṃ, kathāmuḷhena antarā aññāṇavisayapañhā ummaṅgaṃ. Tenāha – ‘‘pañhāummaṅga’’nti neva dibbacakkhunāti kasmā vuttaṃ. Na hi taṃ ayoniso ummujjanaṃ dibbacakkhuvisayanti? Kāmañcetaṃ na dibbacakkhuvisayaṃ, dibbacakkhuparibhaṇḍañāvisayaṃ pana siyāti tathā vuttaṃ. Adhippāyenevāti udāyittherassa adhippāyeneva gayhamānena taṃ ayoniyo ummujjanaṃ aññāsi. Sannisīdituṃ pubbe nisinnākārena sannisīdituṃ na sakkoti. Samiddhittherena anabhisaṅkhatasseva atthassa kathitattā, ‘‘yaṃ abhūtaṃ, tadeva kathessatī’’ti vuttaṃ. Tenāha ‘‘ayoniso ummujjissatī’’ti. Tisso vedanā pucchitā, ‘‘kiṃ so vediyatī’’ti avibhāgena vediyamānassa jātitattā. Sukhāya vedanāya hitanti sukhavedaniyaṃ. Tenāha – ‘‘sukhavedanāya paccayabhūta’’nti. Sesesūti, ‘‘dukkhavedaniya’’ntiādīsu.
300. “肿胀”是指出现肿胀。因谈论纠缠而起的障碍疑问造成“肿胀”。此谓“疑惑肿胀”，并非因天眼所见所说。非理智的肿胀岂能来自天眼所见？此肿胀非欲爱之相，乃是天眼配器具所见。此为长老乌大逸的见解，以理智断定非理智之肿胀。坐下时不会突然发生肿胀。乌大逸长老证实此义，谓“将说未出现之事”。文中说“非理智肿胀”的含义。三种感受被询问“此为何感受”，乃是感受本生起本质。愉悦感受对于乐是利，称为“善感受”，佛陀言“乐感受是因缘所出”。其余为苦感受等。
Heṭṭhā tikajjhānacetanāti ettha, ‘‘kusalato’’ti adhikārato rūpāvacarakusalato heṭṭhā tikajjhānacetanāti attho. Etthāti etesu kāmāvacararūpāvacarasukhavedaniyakammesu. Adukkhamasukhampīti pi-saddena iṭṭhārammaṇe sukhampīti imamatthaṃ sampiṇḍeti.
此处“低等三界心意”指此处，根据“善行”之权，专指色界中善行之意。所谓“此处”，在于此诸欲界及色界行乐感受的行为。所谓“不苦不乐”者，以“彼”音称“喜好之乐”，此即此义的综合归纳。
Yadi kāyadvāre pavattato aññattha adukkhamasukhaṃ janeti, atha kasmā, ‘‘dukkhasseva jananato’’ti vuttanti āha – ‘‘sā pana vedanā’’tiādi.
若因身门所起感受他处而生，无论苦乐，彼为何说“专为生苦”者？此即所谓“此即受苦之感”等的说法。
Catutthajjhānacetanāti ettha arūpāvacarakusalacetanātipi vattabbaṃ. Yathā hi ‘‘kāyena vācāya manasā’’ti ettha yathālābhaggahaṇavasena manasā sukhavedaniyaṃ adukkhamasukhavedaniyanti ayamattho arūpāvacarakusalepi labbhatīti sukhampi janeti ukkaṭṭhassa ñāṇasampayuttakusalassa soḷasavipākacittanibbattanato, ayañca nayo heṭṭhā, ‘‘adukkhamasukhampī’’ti etthāpi vattabbo. Pubbe pariyāyato dukkhavedanā vuttā, suttantasaṃvaṇṇanā hesāti idāni nippariyāyato puna dassetuṃ, ‘‘apicā’’tiādi vuttaṃ. Tena ettha dukkhavedaniyaṃ pavattivaseneva vaṭṭatīti. Etassāti dukkhavedaniyassa pavattivaseneva yujjamānattā etassa vasena sabbaṃ sukhavedaniyaṃ adukkhamasukhavedaniyañca pavattivaseneva vattuṃ vaṭṭati.
所谓“第四禅心意”在此，亦应论及无色界善心意。如所说“以身语意”，因得与失之作用，意生乐苦感，此义亦可得无色界之善心意而生乐，即联结已成之六根善所缘心与十六种果报心生起；此理亦为“苦乐”的本义。先前有论苦感，因经文简介，现在重现释说“尚有”，故称“尚有苦感”。因此，苦感之生起方式仍转，故凡舒苦感受亦应视作生起，且为生苦乐感受之论述。
Ālayoti abhiruci. Mahākammavibhaṅgañāṇanti mahati kammavibhajane ñāṇaṃ, mahantaṃ vā kammavibhajanañāṇaṃ. Bhājanaṃ nāma niddeso, ayaṃ pana uddesoti katvā āha – ‘‘katame cattāro…pe… mātikāṭṭhapana’’nti.
“贮藏”谓嗜好。所谓“大业别智”者，是大业细分之智，大业或大业细分之智。所谓“部类”，即指引，今乃为说明，曰：“何等四种……部类之确立”。
§301
301.Pāṭiyekko anusandhi yathāuddiṭṭhassa mahākammavibhaṅgañāṇassa abhājanabhāvato, pucchānusandhiajjhāsayānusandhīsu ca anantogadhattā. Tenāha ‘‘idaṃ hī’’tiādi. Idaṃ ārammaṇaṃ katvāti idha, ‘‘pāṇātipātiṃ adinnādāyi’’ntiādinā puggalādhiṭṭhānena vuttaṃ kammavibhaṅgaṃ ārabbha. Imaṃ paccayaṃ labhitvāti tasseva vevacanaṃ. Idaṃ dassanaṃ gaṇhantīti idaṃ, ‘‘atthi kira, bho, pāpakāni kammāni, natthi kira, bho, pāpakāni kammānī’’ti ca ādīni hatthidassakaandhāviya diṭṭhamatte eva ṭhatvā acittakadassanañca gaṇhanti. Vīriyaṃ kilesānaṃ ātāpanavasena ātappaṃ, tadeva padahavasena padhānaṃ, punappunaṃ yuñjanavasena anuyogo, tathā bhāvanāya nappamajjati etenāti appamādo, sammā yoniso manasi karoti etenāti sammāmanasikāroti vuccatīti adhippāyena, ‘‘pañcapi vīriyasseva nāmānī’’ti āha. Appamādo vā satiyā avippavāso. Yasmiṃ manasikāre sati tassa dibbacakkhuñāṇaṃ ijjhati, ayamettha sammāmanasikāroti ettha attho daṭṭhabbo. Cetosamādhinti dibbacakkhuñāṇasahagataṃ cittasamādhiṃ. Tenāha ‘‘dibbacakkhusamādhi’’nti. Aññathāti akusalakammakaraṇato aññathā, taṃ pana kusalakammakaraṇaṃ hotīti āha – ‘‘ye dassannaṃ kusalānaṃ kammapathānaṃ pūritattā’’ti diṭṭhithāmenāti diṭṭhivasena diṭṭhibalena. Diṭṭhiparāmāsenāti diṭṭhivasena dhammasabhāvaṃ atikkamitvā parāmāsena. Adhiṭṭhahitvāti, ‘‘idameva saccaṃ, moghamañña’’nti adhiṭṭhāya abhinivisitvā. Ādiyitvāti daḷhaggāhaṃ gahetvā. Voharatīti attano gahitaggahaṇaṃ paresaṃ dīpento voharati.
301. 论“别一”（即特殊例子）：“大业别智”被解说为无部类状态，因询问、追寻意，而无极端之“极”。故言“此即从……始”，即“杀生与盗盗”等诸行为，于人执着之业判量而得之。得此因缘则为此义。谓“此遮法”，即因有所谓“恶业存在，亦无恶业存在”等起彼犹如盲人视物、无意见之缘分，而执着无心见；以烦恼之精进如火烤烧，以此专心如火把，重复努力以致专注，非懈怠，即精勤正念故称为正念。懈怠即缺乏正念。对此心念所生，即是所谓具“天眼智”，此即正念之意。谓“心聚”，即具天眼智相伴之心聚。故言“天眼心聚”。“他说”者，因作恶业之不同，亦生不同之果报。而作善业者，即言“见示诸善业之充满眷属”乃由见解力也。所谓“见见疑者”，乃超越世俗见之诤辩。所谓“守护”，即立定此真理，“我实如是，莫空妄”等深信持守。所谓“砥砺”，即以坚固把握。所谓“发扬”者，发扬自持情，照明他心矣。
§302
302.Tatrānandāti ettha iti-saddo ādiattho. Idampīti idaṃ vacanaṃ. ‘‘Tatrānandā’’ti evamādivacanampīti attho. Na mahākammavibhaṅgañāṇassa bhājanaṃ tassa aniddesabhāvato. Assāti mahākammavibhaṅgañāṇassa mātikāṭṭhapanameva dibbacakkhukānaṃ samaṇabrāhmaṇānaṃ vasena anuññātabbassa ca dassanavasena uddesabhāvato. Tenāha ‘‘ettha panā’’tiādi. Tattha ettha panāti ‘‘tatrānandā’’tiādipāṭhe. Etesaṃ dibbacakkhukānanti etesaṃ heṭṭhā catūsupi vāresu āgatānaṃ dibbacakkhukānaṃ. Ettakāti ekacciyā saccagirā. Anuññātāti anujānitā. Ananuññātāti paṭikkhepitā. Idha ananuññātamukhena dīpitaṃ ananuññātabhāvamattaṃ. Tatrānandātiādike tatrāti niddhāraṇe bhummanti dassento, ‘‘tesu catūsu samaṇabrāhmaṇesū’’ti āha. Idaṃ vacanaṃ ‘‘atthi kira, bho…pe… vipāko’’ti idaṃ evaṃ vuttaṃ. Assāti tathāvādino samaṇabrāhmaṇassa. Aññenākārenāti ‘‘yo kira, bho’’tiādinā vuttakāraṇato aññena kāraṇena. Dvīsu ṭhānesūti ‘‘atthi kira, bho…pe… vipāko’’ti ca, ‘‘apāyaṃ…pe… nirayaṃ upapanna’’nti ca imesu dvīsu pāṭhapadesesu. Anuññātā tadatthassa atthibhāvato. Tīsu ṭhānesūti ‘‘yo kira, bho…pe… nirayaṃ upapajjati’’, ‘‘yampi so…pe… te sañjānanti’’, ‘‘yampi so yadeva…pe… moghamañña’’nti imesu tīsu pāṭhapadesesu. Ananuññātā tadatthassānekantikattā micchābhinivesato ca. Tenāha bhagavā – ‘‘aññathā hi, ānanda, tathāgatassa mahākammavibhaṅgañāṇa’’nti. Yathā te appahīnavipallāsā padesañāṇasamaṇabrāhmaṇā kammavibhaṅgaṃ sañjānanti, tato aññathāva sabbaso pahīnavipallāsassa tathā āgamanādiatthena tathāgatassa sammāsambuddhassa mahākammavibhaṅgañāṇaṃ hotīti attho.
302. 关于“Tatrānandā”，此语为首语。此谓语为“此语”，意即“于此，即”“在此欢喜”等意味。谓非“大业别智”之指示，无特指意义。所谓“有”，即为“大业别智”之部类确立者的天眼主观所共知之显现也。故言“此处……”，依所列四诸天眼之中稍前。所谓“有之”，为部分实证。所谓“未许可”，为不知、不认之意。所谓“不被许可”，意指被否定。此处“以不被许可向导”为否定被许可之状态。此之“Tatrānandā”首词，意指地点，说明“诸四出家婆罗门等”。此语“有之，以此……现证之故。所谓“有者”，“如是谓同僚婆罗门也”。所谓“由他因”，即“说‘有耶，彼此众人’”而起其因异。所谓“于两处”，即“有耶……果报”，及“堕地狱”等二处词语。所谓“不许”即不被许可之意。谓于三处“诸如‘谁是受地狱者’等”，以致有众多误解之不实执着。故尊者世尊说：“安娜达，比库，如来有别于彼者大业别智”，如彼同类下贱妄执所识别，故於不净之处如是认知。如是有说大乘婆罗门知所见谬障者识别大业别智之义。
§303
303. Iminā dibbacakkhukena yaṃ kammaṃ karonto diṭṭho, tato pubbeti yojanā. Tatoti tato kariyamānakammato pubbe. Khandoti kumāro. Sivoti issaro. Pitāmahoti brahmā. Issarādīhīti issarabrahmapajāpatiādīhi. Visaṭṭhoti nimmito. Micchādassanenāti micchādassanavasena. Yanti yaṃ kammaṃ. Tatthāti tesu pāṇātipātādivasena pavattakammesu. Diṭṭheva dhammeti tasmiṃyeva attabhāve vipākaṃ paṭisaṃvedetīti yojanā. Upapajjitvāti dutiyabhave nibbattitvā. Aparasmiṃ pariyāyeti aññasmiṃ yattha katthaci bhave.
303. 由此神眼者，见所行业，能推知其前世生处。此所谓『从所行业之因，推知其果报所生』。『蕴』意为童子。『主』谓主宰者。『祖父』指梵天。『主宰等者』指主宰神、梵天、梵天之父等。『表相』谓业的迹象。『邪见』即错误的观见。『所行业』指诸如杀生等行为。『所见法』就在那里，同一自性中，感受其果报，此谓推知。『重生』为第二世中出生。『他方世』指他处，是有某世生起之处。
Ekaṃ kammarāsinti pāṇātipātādibhedena ekaṃ kammasamudāyaṃ. Ekaṃ vipākarāsinti tasseva aṅgena ekaṃ vipākasamudāyaṃ. Imināti yathāvuttena dibbacakkhukena samaṇena brāhmaṇena vā adiṭṭhā. Tayoti ‘‘pubbe vāssa taṃ kataṃ hotī’’tiādinā vuttā tayo. Dve vipākarāsīti diṭṭhadhammavedaniyo aparāpariyāyavedaniyoti dve vipākarāsī. Upapajjavedaniyaṃ pana tena diṭṭhaṃ, tasmā ‘‘dve’’ti vuttaṃ. Diṭṭho eko, adiṭṭhā tayoti diṭṭhe ca adiṭṭhe ca cattāro kammarāsī, tathā diṭṭho eko, adiṭṭhā dveti tayo vipākarāsī. Imāni satta ṭhānānīti yathāvuttāni satta ñāṇassa pavattanaṭṭhānāni. ‘‘Imassa nāma kammassa idaṃ phalaṃ nibbatta’’nti kammassa, phalassa vā adiṭṭhattā, ‘‘dutiyavāre dibbacakkhukena kiñci na diṭṭha’’nti vuttaṃ. Paṭhamaṃ vuttanayena tayo kammarāsī veditabbā, idha dibbacakkhukena diṭṭhassa abhāvato, ‘‘paccattaṭṭhānānī’’ti vuttaṃ.
所谓一业根本，指由杀生等差别；一业之因生起。同样一果根本，体同一部分，果报由此产生。『由此』指如前所说，以神眼通观僧侣或婆罗门所行。佛经中三者皆见：或前几年所作。三者各有所说。所谓二果根本，是指所见果报境及他方所生痛苦感受两果。由有生起故，谓二。见者一，视为三种果根本。所见为一，未见为二。此三处即七处之知识证起处。所谓『此业名果报生起』，业与果有相对性。前次神眼所见皆无，则称『断见』。由此三种果根本知者，应当知道。此处神眼所见无，谓个体诸处无业果。
Bhavati vaḍḍhati etenāti bhabbaṃ, vaḍḍhinimittaṃ. Na bhabbaṃ abhabbanti āha ‘‘bhūtavirahita’’nti. Attano phale bhāsanaṃ dibbanaṃ ābhāsananti āha – ‘‘ābhāsati abhibhavati paṭibāhatī’’ti. Balavakammanti mahāsāvajjaṃ kammaṃ garusamāsevitādibhedaṃ. Āsanneti maraṇe, abhiṇhaṃ upaṭṭhānena vā tassa maraṇacittassa āsanne. Balavakammanti garusamāsevitatādivasena balavaṃ kusalakammaṃ. Dubbalakammassāti attano dubbalassa. Āsanne kusalaṃ katanti idhāpi āsannatā pubbe vuttanayeneva veditabbā.
谓其增上，增上之缘。非增者，则称为『非存在者』。因有果报自证，故谓显。所谓显，即显现、增长、对抗之义。『强业』者，指大力所作严重之业等。『临近』者，谓临终或临近死亡心态。强业者，即指严重业作令益强之意。弱业，谓自身之弱业。临近时，亦应推知其善。有此类显现。
Upaṭṭhānākārenāti maraṇassa āsannakāle kammassa upaṭṭhānākārena. Tassāti tassa puggalassa. Nibbattikāraṇabhūtaṃ hutvā upaṭṭhāti akusalanti yojanā. Titthiyā kammantaravipākantaresu akusalatāya yaṃ kiñci kammaṃ yassa kassaci vipākassa kāraṇaṃ katvā gaṇhanti hatthidassakaandhādayo viya diṭṭhamattābhinivesinoti, ‘‘aññatitthiyā…pe… upaṭṭhātī’’ti vuttaṃ. Itarasminti bhabbañceva bhabbābhāsañca, bhabbaṃ abhabbābhāsanti imasmiṃ dvaye . Eseva nayo paṭhamadutiyapuggalavasena purimānaṃ dvinnaṃ kammānaṃ yojanānayo vutto upaṭṭhānākāravasena. Ayameva tatiyacatutthapuggalavasena pacchimānaṃ dvinnaṃ kammānaṃ yojanānayo. Tatiyassa hi kammassa kusalattā tassa ca sagge nibbattattā tattha kāraṇabhūtaṃ kusalaṃ hutvā upaṭṭhāti; tathā catutthassapi kammassa kusalattā, tassa pana niraye nibbattattā tattha nibbattikāraṇabhūtaṃ aññatitthiyānaṃ akusalaṃ hutvā upaṭṭhātīti. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva.
『临近之因』，谓死亡临近时业之因由。『彼者』，谓该人。因已成为生起之因，于不善状态临近时相伴，此谓推知。迦叶比库等如实言，彼等以不善业为因，视之如象驻足，仅见而爱染。谓『他道之行者临此伴随』。或谓增有与非增有、显有与非显有。以上即第一、第二人显现业因之说。第三、第四人则持有相违。第三人以善业及天生故临近；第四人则以恶业及地狱生故于此不善临近。此处意义不紊，当细察之。
Mahākammavibhaṅgasuttavaṇṇanāya līnatthappakāsanā samattā. · 《大业分别经》注释中隐义之阐明已竟。
7. Saḷāyatanavibhaṅgasuttavaṇṇanā七、《六处分别经》注释
§304
304.Veditabbānīti ettha yathā viditāni cha ajjhattikāni āyatanāni vaṭṭadukkhasamatikkamāya honti, tathā vedanaṃ adhippetanti āha – ‘‘sahavipassanena maggena jānitabbānī’’ti. Tattha vipassanāya ārammaṇato maggena asammohato jānanaṃ daṭṭhabbaṃ. Sesapadesupi eseva nayo. Mano savisesaṃ upavicarati ārammaṇe pavattati etehīti manopavicārā, vitakkavicārā. Ārammaṇe hi abhiniropanānumajjanehi vitakkavicārehi saha cittaṃ pavattati, na tabbirahitaṃ. Tenāha ‘‘vitakkavicārā’’tiādi. Sattā pajjanti etehi yathārahaṃ vaṭṭaṃ vivaṭṭañcāti sattapadā, gehanissitā vaṭṭapadā. Yoggānaṃ damanaācariyā yoggācariyā. Tenāha ‘‘dametabbadamakāna’’nti. Sesanti vuttāvasesaṃ ekasattatividhaviññāṇaṃ saphassarūpakasseva adhippetattā.
304.应知者，以内境诸根为苦行之所，受为主，谓『应由正智慧悟知之道』。此处以观修入道无疑照见所得领悟为修观起点。余言亦同理。心特为修观所转动，谓心相续及思维起用。入道以造作与放逸之连锁思维作伴，心随转动，非断绝。故名『思维』。众生如依转轮运作，承应七步轮，为修行教师与行者。故言『应当驯伏』。余言末尾谓一切知识体，到如净光明标相，成其显现具足。
§305
305.Idhāti imissaṃ chaviññāṇakāyadesanāyaṃ. Manodhātuttayavinimuttameva manoviññāṇadhātūti veditabbaṃ.
305.『此处』指此识身说明。『心界之三种元素解脱者』，当知为心识三界分别解脱之识界。
Cakkhumhi samphassoti cakkhuṃ nissāya uppanno samphasso. Tenāha – ‘‘cakkhuviñāṇasampayuttasamphassassetaṃ adhivacana’’nti.
若说是眼触，是指依靠眼根所生起的接触。意思是说——此处所谓「与眼识相应的接触」就是这个意思。
Yathā kevalena viññāṇena rūpadassanaṃ na hoti, evaṃ kevalena cakkhupasādenapīti vuttaṃ ‘‘cakkhuviññāṇenā’’ti. Tena pāḷiyaṃ cakkhunāti nissayamukhena nissitakiccaṃ vuttanti dasseti. Ārammaṇavasenāti ārammaṇapaccayabhāvena. ‘‘Upavicarati’’cceva kasmā vuttaṃ, nanu tattha vitakkabyāpāropi atthīti? Saccaṃ atthi. So panettha taggatikoti āha – ‘‘vitakko taṃsampayutto cā’’ti. Sampayuttadhammānampi upavicaraṇaṃ vitakkavicārānaṃyevettha kiccanti ‘‘vitakkavicārasaṅkhātā manopavicārā’’ti vuttaṃ. Somanassayutto upavicāro somanassūpavicāro yathā ‘‘ājaññaratho’’ti āha ‘‘somanassena saddhi’’ntiādi.
譬如单靠识知不能见色，亦复如单靠眼根不能称为「眼识」。故巴利语中「眼」意指依赖于缘为根本的事物。因缘相续称为「依赖相」。至于「起念」为什么说有思维起作用，确实如此。此处理解为——「思维与之相应」。相应法中起念也是一种思维行为，称为「思维名为心所行为」。与喜悦相应的起念为喜悦之起念，如称为「生烦恼者」、亦说与喜悦共相。
§306
306. Upavicārānaṃ upassayaṭṭhena gehaṃ viyāti gehaṃ, rūpādayoti āha – ‘‘gehassitānīti kāmaguṇanissitānī’’ti. Niccasaññādinikkhamanato nekkhammaṃ vipassanāti, ‘‘nekkhammassitānītivipassanānissitānī’’ti vuttaṃ. Iṭṭhānanti kasivaṇijjādivasena pariyiṭṭhānanti āha ‘‘pariyesitāna’’nti. Piyabhāvo pana kantasaddeneva kathitoti kāmitabbānaṃ mano rametīti manoramānaṃ. Lokena āmasīyatīti lokāmisaṃ, taṇhā. Tāya gahetabbatāya iṭṭhabhāvāpādanena paṭisaṅkhatatāya ca paṭisaṃyuttānaṃ. Atīte kataṃ uppajjati ārammaṇikaanubhavanassa asambhavatoti adhippāyo. Edisaṃ anussaraṇaṃ diṭṭhaggahaṇānussarena ca hotīti dassetuṃ, ‘‘yathāha’’ntiādi vuttaṃ.
306. 关于起念之所依托称为「起念所依之家」，如形色等。谓「家中根基」者，即由欲法相续依于根基。由坚固想起而出世称之为「出离」，与出离相依称为「出离所依」。所爱之境，如市井商贩等周围环境，谓之「所寻求者」。心之向爱喜悦如美妙声音，心怡乐于此。因世间愚痴生烦恼，用欲求名为渴爱。因应当滞留于此所以基于所欲境的拥护加以依缘结合。已过去之事不可复现谓之不可能。应记忆前因后果，积累眼前所见。故分别说曰「如是说」等。
Aniccākāranti hutvā abhāvākāraṃ. Vipariṇāmavirāganirodhanti jarāya maraṇena cāti dvedhā vipariṇāmetabbañceva, tato eva palokitaṃ bhaṅgañca. Aṭṭhakathāyaṃ pana yasmā uppannaṃ rūpaṃ tenevākārena na tiṭṭhati , atha kho uppādāvatthāsaṅkhātaṃ pakatiṃ vijahati, vijahitañca jarāvatthāya tato vigacchati, vigacchantañca bhaṅguppattiyā nirujjhatīti imaṃ visesaṃ dassetuṃ, ‘‘pakativijahanenā’’tiādi vuttaṃ. Kāmañcettha ‘‘yathābhūtaṃ sammappaññāya passato’’ti vuttaṃ, anubodhañāṇaṃ pana adhippetaṃ vīthipaṭipannāya vipassanāya vasenāti ‘‘vipassanāpaññāyā’’ti vuttaṃ upavicāraniddesabhāvato. Tathā hi vakkhati – ‘‘chasudvāresu iṭṭhārammaṇe āpāthagate’’tiādi. Saṅkhārānaṃ bhedaṃ passatoti sabbesaṃ saṅkhārānaṃ khaṇe khaṇe bhijjanasabhāvaṃ vīthipaṭipannena vipassanāñāṇena passato. Tenāha ‘‘saṅkhāragatamhi tikkhe’’tiādi. Tattha saṅkhāgatamhīti saṅkhāragate visayabhūte. Tikkheti bhāvanābalena indriyānañca samatāya tibbe. Sūreti paṭipakkhehi anabhibhūtatāya, tesañca abhibhavanasamatthatāya visade paṭubhūte pavattante.
所谓无常形态，是由有而转为无。所谓变化无永恒灭者，即因老与死。因二者而变更消灭。对此佛注中说，由于动作无法永存，故灭时称为消毁，消毁又必至于老死。此特别示现说：以坏为灭。欲界说「依正见而真实观照」；对了知智慧谓为「观智」。又以观智为观察故。正如经言「破除疑惑进入观智」等。因缘变化观照，观察诸行无常。故论说「诸行在每一刹那皆为分解，以修习观智而知」。故说「诸行处于境界中有如利刃」等。所谓境界即为境界所缘。利刃依修习力及根力达到极致。所谓纯净譬如相对之力未能压倒，尚未能完全覆没，显明而运行。
Kilesānaṃ vikkhambhanavasena vūpasantatāya santacittassa, saṃsāre bhayassa ikkhanato bhikkhuno, uttarimanussadhammasannissitattā amānusī ratīti vivekarati nekkhammarati. Yato yatoti yathā yathā nayavipassanādīsu yena yena sammasanākārenāti attho. Khandhānaṃ udayabbayanti pañcupādānakkhandhānaṃ uppādañca bhaṅgañca. Amatantaṃ vijānatanti vijānantānaṃ viññūnaṃ āraddhavipassanānaṃ taṃ pītipāmojjaṃ amatādhigamahetutāya amatanti veditabbaṃ.
因烦恼波动而使心宁静，忧怖心定者，乃出离世间之比库。此令安住于上人德行，心行清净。此理意谓——在引导正见观等之路上，循序渐进。从蕴起缘说，五欲执着蕴生起与消亡。以无生之见，觉悟者乃诸知者。启发观照即此喜乐满足，非生死所及，实为无人能坏之不死境界。
Chasu dvāresu iṭṭhārammaṇe āpāthagateti rūpādivasena chabbidhe iṭṭhārammaṇe yathārahaṃ chasu dvāresu āpāthagate. Visaye cetaṃ bhummavacanaṃ.
在六门中，于六种欲境有破坏来临，如同眼之六门在六个方向上受触动。于境界、心识及地位宣说此义。
§307
307.Paccuppannanti santatipaccuppannaṃ. Anuttaravimokkho nāma arahattaṃ idha adhippetaṃ ukkaṭṭhaniddesena. Kathaṃ pana tattha pihaṃ upaṭṭhapeti, na hi adhigataṃ arahattaṃ ārammaṇaṃ hoti, na ca taṃ ārabbha pihā pavattatīti? Ko vā evamāha – ‘‘arahattaṃ ārammaṇaṃ katvā pihaṃ upaṭṭhapetī’’ti. Anussutiladdhaṃ pana parikappasiddhaṃ arahattaṃ uddissa patthanaṃ ṭhapeti, tattha cittaṃ paṇidahati. Tenāha bhagavā – ‘‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmī’’ti. Āyatananti arahattameva chaḷaṅgasamannāgamādikāraṇabhāvato, manāyatanadhammāyatanabhāvato ca tathā vuttaṃ, taṃ panetaṃ domanassaṃ patthanaṃ paṭṭhapentassa uppajjati patthanāya sahāvattanato. Na hi lobhadosānaṃ saha vutti atthi. Patthanāmūlakattāti iminā upaṭṭhāpayato padassa hetuatthajotakatamāha. Evanti ‘‘kudāssunāmā’’tiādinā vuttākārena. Ussukkāpetunti yathā maggena ghaṭeti, evaṃ ussukkāpetuṃ.
307.「现在」者，在于持续存在的现在。所谓无上解脱（araḥatta），在此以超越者之境界为主导，且以出世之觉悟为指示。如何在此处仍能护持无上解脱？因为已得之阿拉汉果难作住持，且若未生其境，亦无护持可言。谁曾如此言说：『成就无上解脱境，却能持护之』？实则，基于继承清净善法之基础，确立阿拉汉境的生起，心便能安住于彼处。所以，世尊曾言：『何时我名为彼处住持修行？』所谓处所，实指阿拉汉完全具足六处根门等因缘，且心根之所在处，正因关注所致生忧而生护持。于其处，因无贪嗔痴的扰动故，生护持心之故。基于护持之本，此处谓为护持行者之因缘。以此『何处名』等辞为文理所显，护持亦若以路径为器皿，正如物以器皿盛载中道法，生护持心。
§308
308.Aññāṇupekkhāti aññāṇasahitā upekkhā asamapekkhanapavattā. Tena tena maggodhinā tassa tassa apāyagamanīyakilesodhissa anavasesato jitattā khīṇāsavo nippariyāyato odhijino nāma; tadabhāvato puthujjano nippariyāyatova anodhijino nāma; sekho pana siyā pariyāyato odhijinoti. Tampi nivattento, ‘‘akhīṇāsavassāti attho’’ti āha. Āyatiṃ vipākaṃ jinitvāti appavattikaraṇavasena sabbaso āyatiṃ vipākaṃ jinitvā ṭhitattā khīṇāsavova nippariyāyato vipākajino nāma; tadabhāvato puthujjano nippariyāyato avipākajino nāma; sekho pana siyā pariyāyato vipākajinoti. Tampi nivattento ‘‘akhīṇāsavassevāti attho’’ti āha. Apassantassa rūpanti pāḷito padaṃ ānetvā sambandhitabbaṃ. Pāḷiyaṃ pubbe ‘‘puthujjanassā’’ti vatvā puna ‘‘assutavato puthujjanassā’’ti vacanaṃ andhaputhujjanassāyaṃ upekkhā, na kalyāṇaputhujjanassāti dassanatthaṃ. Gehassitā upekkhā hi yaṃ kiñci ārammaṇavatthuṃ apekkhasseva, na nirapekkhassāti iṭṭhe, iṭṭhamajjhatte vā ārammaṇe siyāti vuttaṃ ‘‘iṭṭhārammaṇe āpāthagate’’ti. Aññāṇena pana tattha ajjhupekkhanākārappatti hoti. Tenāha ‘‘guḷapiṇḍake’’tiādi.
308.『无知缘视』者，即无智伴随之观照，非中道不偏之了知。凭各路正行之努力，断除失往恶趣习气，成就已断烦恼，了达无染离，谓之不退转果位。因其功德断灭烦恼，亦名不退转果。若凡夫，则为未断烦恼之凡人；若习禅者，则称为未退转者。此亦回转，谓断烦恼之义也。成就未来果报，因休止恶行，亦称无退转果；凡夫无退转，未得果故受生；学者则断除烦恼。此亦回转，谓成无退转之义。于未见闻者，按「示现」一词应作相关解释。巴利文中曾言「凡夫」及「不善闻凡夫」之观照，意非指善闻凡夫者。於家常中观照者，指对一切境界采取般若平等观而非偏执，并说「取所爱境而生苦楚」，即所爱境中生苦。然无智反营此境而成执著，谓之心之偏执。对此，释曰「蜜块等例」以明喻。
Iṭṭhe arajjantassa aniṭṭhe adussantassāti idaṃ yebhuyyena sattānaṃ iṭṭhe rajjanaṃ, aniṭṭhe dussananti katvā vuttaṃ. Ayoniyomanasikāro hi taṃtaṃārammaṇavasena na katthacipi javananiyamaṃ karotīti vuttaviparītepi ārammaṇe rajjanadussanaṃ sambhavati, tathāpissa rajjanadussanaṃ atthato paṭikkhittamevāti daṭṭhabbaṃ. Asamapekkhaneti asamaṃ ayuttadassane ayoniso sammohapubbakaṃ ārammaṇassa gahaṇe.
此谓于善恶非善非恶境界，谓众生于所喜好境为善乐，所恶不喜为恶痛，此乃错乱之心意。此乃通常心摄受所缘，既未达正行调伏法，则于所缘中生烦恼不净，即生恼乱与苦痛。故应了知无智所摄通常行执，实为误入迷惑所先之此因烦恼所执所摄。
§309
309.Pavattanavasenāti uppādanavasena ceva bahulīkaraṇavasena ca. Nissāya ceva āgammacāti āgamanaṭṭhānabhūte nissayapaccayabhūte ca katvā. Atikkantāni nāma honti vikkhambhanena ussārentā samussārentā.
309.『起流之势』，即缘起与增长之势，兼涵普遍化之义。谓依止来处、缘起缘生之故，归属因缘而成。『超越者』者，谓那些超常或被逾越之物，谓放任散漫者及持守保持者。
Somanassabhāvasāmaññaṃ gahetvā, ‘‘sarikkhakeneva sarikkhakaṃ jahāpetvā’’ti vuttaṃ. Idhāpi pahāyakaṃ nāma pahātabbato balavameva, saṃkilesadhammānaṃ balavabhāvato sātisayaṃ pana balavabhāvaṃ sandhāya ‘‘idāni balavatā’’tiādi vuttaṃ. Balavabhāvato vodānadhammānaṃ adhigamassa adhippetattā hettha nekkhammassitadomanassānampi pahānaṃ jotitaṃ.
以乐受为共同性，将其比作弓弦一旦放开就迅即断去。此亦为持弃强力者，因污染法性质强而杀灭之力强，故有『此时为力强』等说。由强大力因，断毒害法得成就，调伏毒恚等恶心亦因而发光明。
Upekkhāya pahāyakabhāvena adhippetattā ‘‘upekkhākathā veditabbā’’ti vuttaṃ. Jhānassa alābhino ca lābhino ca pakiṇṇakasaṅkhārasammasanaṃ sandhāya, ‘‘suddhasaṅkhāre ca pādake katvā’’ti. Upekkhāsahagatāti bhāvanāya paguṇabhāvaṃ āgamma kadāci ajjhupekkhanavasenapi hi sammasanaṃ hotīti. Pādakajjhānavasena, sammasitadhammavasena vā āgamanavipassanāya bahulaṃ somanassasahagatabhāvato ‘‘vuṭṭhānagāminī pana vipassanā somanassasahagatāvā’’ti niyametvā vuttaṃ. Upekkhāsahagatā hotīti etthāpi eseva nayo. Catutthajjhānādīnīti ādi-saddena arūpajjhānāni saṅgaṇhāti. Purimasadisāvāti purimasadisā eva, upekkhāsahagatā vā hoti somanassasahagatā vāti attho. Idaṃ sandhāyāti yaṃ catutthajjhānādipādakato eva upekkhāsahagataṃ vuṭṭhānagāminivipassanaṃ nissāya somanassasahagatāya vipassanāya pahānaṃ, idaṃ sandhāya. Pahānanti cettha samatikkamalakkhaṇaṃ veditabbaṃ.
以舍弃心为因，故言『应观舍弃念』。因禅定得利与利益广泛之理，牵连思惟纯净心行，谓『在禅行脚处』。由于观照净化之相，亦有误入无智之无记相观。以行住坐卧之根本禅定或正行为依，依伴乐受而生起寂静等，并说『入定后透过观念净化，乐受门常随』。此谓含乐受之禅定。第四禅及以后所谓『无色禅』依此种说法包含其中。以先说法处之说，谓以前所说的含乐受者亦含不乐受之无色禅。此说法是意指因第四禅等作为根本，含乐受的正见内观与放弃乐受的正见内观相接续，因而诞生舍弃。此处所谓舍弃，指超过彼岸苦乐之标识。
Etaṃ visesaṃ vipassanāya āvajjanaṭṭhānabhūtaṃ. Vuṭṭhānagāminiyā āsanne samāpannajjhānavipassanā pādakajjhānavipassanā, sammasitadhammoti vipassanāya ārammaṇabhūtā khandhā. Puggalajjhāsayoti pādakajjhānassa sammasitajjhānassa ca bhede sati paṭipajjanakassa puggalassa, ‘‘aho vata mayhaṃ pañcaṅgikaṃ jhānaṃ bhaveyya caturaṅgika’’ntiādinā pubbe pavattaajjhāsayo. Tesampi vādeti ettha paṭhamatheravāde. Ayameva…pe… niyameti tato tato dutiyādipādakajjhānato uppannassa saṅkhārupekkhāñāṇassa pādakajjhānātikkantānaṃ aṅgānaṃ asamāpajjitukāmatā virāgabhāvanābhāvato itarassa ca atabbhāvato. Eteneva hi paṭhamatheravāde apādakapaṭhamajjhānapādakamaggā paṭhamajjhānikāva honti, itare ca dutiyajjhānikādimaggā pādakajjhānavipassanāniyamehi taṃtaṃjhānikāva. Evaṃ sesavādesupi vipassanāniyamo yathāsambhavaṃ yojetabbo. Tenāha – ‘‘tesampi vāde ayameva pubbabhāge vuṭṭhānagāminivipassanāva niyametī’’ti. Vuttāva, tasmā na idha vattabbāti adhippāyo.
此文着重指出内观禅修的特别涵义。本句所说之内观，乃由发起禅定和内观，并习于身下禅那，所观察之蕴法即为修内观之对象。在『人念』中，身下禅那与正念止禅的区别，指的是修行者在修持时内心先行之念头，如感叹“啊，我何以未得五支禅？四支禅更好了”等等，谓之「先起念」。对此，《初部论》亦有论述：此念继承以往的内观修习与禅那密切相应；于是，因未能建立涵盖一切禅支的觉知，因生厌离，或因他因而无法完成某一禅支之故，故有内心杂乱生起。此即《初部论》说的初阶身下禅那之道；至于其他禅支，则分别依次有二阶及以后层次之内观。由此可见，虽有诸多细节，内观律例仍须依照实际境况周密结合而行。故曰：“就之前分所说，内观即应守此规律。”所载说法为已定，故此不应再加变易，此为结论。
§310
310.Nānattādi kāmāvacarādikusalādivibhāgato nānāvidhā. Tenāha ‘‘anekappakārā’’ti. Nānattasitāti rūpasaddādinānārammaṇanissayā. Ekattā ekasabhāvā jātibhūmiādivibhāgābhāvato. Ekārammaṇanissitāti ekappakāreneva ārammaṇe pavattā. Heṭṭhā aññāṇupekkhā vuttā ‘‘bālassa muḷhassā’’tiādinā (ma. ni. 3.308). Upari chaḷaṅgupekkhā vakkhati ‘‘upekkhako viharatī’’tiādinā (ma. ni. 3.311). Dve upekkhā gahitā dvinnampi ekattā, ekajjhaṃ gahetabbato, nānattasitāya upekkhāya pakāsitabhāvato ca.
众生因有所差别，诸欲及善法种类不同，此中称为“众多形态”。差别即指由色声等诸缘及因缘之差异所致。统一则因无种别差异，亦无种类聚合之分。所谓单一缘起，乃指仅依一种因缘而生。下文所说他心不分别，谓“愚人愚钝”等（此出于《中部论》3.308）。上文所说六种不分别，谓“愚者安住平等心”等（《中部论》3.311）。两种不分别合行，其中一种须先行，称为“统一不分别”，此正显示差别不分别之理。
Aññāṇupekkhā aññā saddādīsu tattha tattheva vijjamānattā. Rūpesūti ca iminā na kevalaṃ rūpāyatanavisesā eva gahitā, atha kho kasiṇarūpānipīti āha – ‘‘rūpe upekkhābhāvañca aññā’’tiādi. Ekattasitabhāvopi idha ekattavisayasampayogavaseneva icchito, na ārammaṇavasena cāti dassetuṃ, ‘‘yasmā panā’’tiādi vuttaṃ. Tenevāha ‘‘tatthā’’tiādi. Sampayuttavasenāti sampayogavasena. Ākāsānañcāyatanaṃ nissayatīti ākāsānañcāyatananissitā, ākāsānañcāyatanakhandhanissitā. Sesāsupīti viññāṇañcāyatananissitādīsupi.
他心不分别即指在他心及其他法中所现之统一境界。论及色境，所谓此处并非仅仅指颜色界特殊者，而包括诸色界范畴。如有称：“色所缘境界如迦尸金刚色等类别众多，唯有此时彼色缺乏不分别乃他心不分别也”。论及统一性，意在指欲令诸境界紧密结合而非单作缘起。因此经文云“因缘即是……”。所谓“相应结合”，即彼此相应紧密结合。空无边处定等空色界境界即是此义。余者亦如识处界等同。
Arūpāvacaravipassanupekkhāyāti arūpāvacaradhammārammaṇāya vipassanupekkhāya. Rūpāvacaravipassanupekkhanti etthāpi eseva nayo. Tāya kāmarūpārūpabhedāya taṇhāya nibbattāti tammayā, tebhūmakadhammā, tesaṃ bhāvo tammayatā, taṇhā yassa guṇassa vasena atthe saddaniveso, tadabhidhānakoti āha – ‘‘tammayatā nāma taṇhā’’ti . Atammayatā tammayatāya paṭipakkhoti katvā. Vipassanupekkhanti, ‘‘yadatthi yaṃ bhūtaṃ, taṃ pajahati upekkhaṃ paṭilabhatī’’ti (dī. ni. 3.71; a. ni. 7.55) evamāgataṃ saṅkhāravicinane majjhattabhūtaṃ upekkhaṃ.
此谓无色界境所行之观察平等，称为无色界观察平等；色界观察平等亦同。此谓因欲身色二种差别而生之渴爱，称为同类现象，其性质被称为同类性。反之名为异类性。观察平等谓“使所起一切法舍去缠扰平等心安住”，即经文（《中部论》3.71；《增支部》7.55）所谓中道不挂碍之平等心也。
§311
311.Yadariyoti ettha da-kāro padasandhikaro, upayogaputhuvacane ca ya-saddoti dassento, ‘‘ye satipaṭṭhāne ariyo’’ti āha. Kāmaṃ ‘‘ariyo’’ti padaṃ sabbesampi paṭividdhasaccānaṃ sādhāraṇaṃ, vakkhamānassa pana visesassa buddhāveṇikattā, ‘‘ariyo sammāsambuddho’’ti vuttaṃ. Na hi paccekabuddhādīnaṃ ayamānubhāvo atthi. Tīsu ṭhānesūti na sussūsantīti vā, ekacce na sussūsanti ekacce sussūsantīti vā, sussūsantīti vā, paṭipannāpaṭipannānaṃ sāvakānaṃ paṭipattisaṅkhātesu tīsu satipaṭṭhānesu. Satiṃ paṭṭhapentoti paṭighānunayehi anavassutattā tadubhayanivattattā sabbadā satiṃ upaṭṭhapento. Buddhānameva sā niccaṃ upaṭṭhitasatitā, na itaresaṃ āveṇikadhammabhāvato. Ādarena sotumicchā idha sussūsāti tadabhāvaṃ dassento, ‘‘saddahitvā sotuṃ na icchantī’’ti āha. Na aññāti ‘‘na aññāyā’’ti vattabbe yakāralopena niddesoti āha ‘‘na jānanatthāyā’’ti. Satthu ovādassa anādiyanameva vokkamananti āha – ‘‘atikkamitvā…pe… maññantī’’ti.
此处加了语法助词“da”连接词辩明。所指为“那些持守正念之圣贤”。“欲”为圣者之通称，此字虽为普通词汇，但佛陀独特称为“圣正觉”。凡外道无此殊胜称号。所谓“三处”，依经文乃弟子所行三处念觉，部分人或未修，部分人修，皆有不同。持念不退转因不轻慢，常生悲愿，共促正念成长。唯佛具此现前不退转之正念。若称“听而非欲闻”，谓即其心不愿亲证故也。此非愚昧无知，而是生于不愿随顺正教之心用。佛因此戒勉：“应舍弃错误见解。。。”
Gehassitadomanassavasenāti idaṃ idha paṭikkhipitabbamattadassanapadaṃ daṭṭhabbaṃ. Nekkhammassitadomanassassapi satthu pasaṅgavasena ‘‘na ceva attamano hotī’’ti attamanapaṭikkhepena anattamanatā vuttā viya hotīti taṃ paṭisedhento – ‘‘appatīto hotīti na evamattho daṭṭhabbo’’ti. Tassa setughāto hi tathāgatānaṃ. Yadi evaṃ kasmā attamanatāpaṭikkhepoti āha – ‘‘appaṭipannakesu pana anattamanatākāraṇassa abhāvenetaṃ vutta’’nti. Paṭighaavassavenāti chahi dvārehi paṭighavissandanena, paṭighappavattiyāti attho. Uppilāvitoti na evamattho daṭṭhabbo uppilāvitattassa bodhimūle eva pahīnattā. Paṭipannakesūti idaṃ adhikāravasena vuttaṃ, appaṭipannakesupi tathāgatassa anattamanatākāraṇaṃ nattheva. Etaṃ vuttanti etaṃ ‘‘attamano ceva hotī’’tiādivacanaṃ vuttaṃ sāvakānaṃ sammāpaṭipattiyā satthu anavajjāya cittārādhanāya sambhavato.
“内退烦恼”语为此处所应舍弃之表现。虽佛因示现教化而不自错乱，非自慢所致，故批驳“心慢”论者曰：不是执着才能弃除自慢。《如来集处论》中若云“心慢不是因内退”，意谓不是因内心不受约束而起。所谓“心慢”系六门口被外力击打而烦乱。所谓“外染”，指彼心在菩提树根失落。所谓“内退者”，依断灭智慧之理，意谓断灭意识中内退烦恼无生。如来无此烦恼，故说无“心慢”之因。此即佛弟子得理之后于佛心清净不杂之敬爱贯注。
§312
312.Damitoti nibbisevanabhāvāpādanena sikkhāpito. Iriyāpathaparivattanavasena aparivattitvā ekadisāya eva sattadisāvidhāvanassa idhādhippetattā sāritānaṃ hatthidammādīnaṃ ekadisādhāvanampi anivattanavaseneva yuttanti āha – ‘‘anivattitvā dhāvanto ekaṃyeva disaṃ dhāvatī’’ti. Kāyena anivattitvāvāti kāyena aparivattitvā eva. Vimokkhavasena aṭṭha disā vidhāvati, na puratthimādidisāvasena. Ekappahārenevāti ekanīhāreneva, ekasmiṃyeva vā divase ekabhāgena. ‘‘Pahāro’’ti hi divasassa tatiyo bhāgo vuccati. Vidhāvanañcettha jhānasamāpajjanavasena akalaṅkamappatisātaṃ javanacittapavattanti āha ‘‘samāpajjatiyevā’’ti. Sesaṃ suviññeyyameva.
312. 此处所说“damitoti”为由灭除不适正行为所修习者。因行路时转向之事，不可随意转身，唯应当面向一方向，故在此教法中，具七种行进方向者所应当遵守的是不随意转向。经律所称，像战象驯服一样的车辆，面向一个方向且不转向，因其不可转以当为适宜，故云“不转向而行，唯朝一方行驶”。“身体不转向”者，指正以身体不改变方向为本。解脱时，则以八方为行进方向，不局限于前后等四方。单一放弃时，亦即当日只限于一时段一处放弃。“放弃”在日中指第三时段。此处之“行进”乃由禅定入至过程中，心念清净无杂而快速运动，故称为“入至”。剩余部分应善明解。
Saḷāyatanavibhaṅgasuttavaṇṇanāya līnatthappakāsanā samattā. · 《六处分别经》注释中隐义之阐明已竟。
8. Uddesavibhaṅgasuttavaṇṇanā八、《略说分别经》注释
§313
313. Desetabbassa atthassa uddisanaṃ uddeso, vibhajanaṃ vibhaṅgoti āha – ‘‘mātikañca vibhajanañcā’’ti tuleyyātiādīni cattāripi padāni paññāvevacanāni. Atha vā tuleyyāti tulanabhūtāya paññāya tassa dhammassa paggahādividhinā parituleyya. Tīreyyāti tīraṇabhūtāya paññāya tattha ñāṇakiriyāsamāpanavasena tīreyya. Pariggaṇheyyāti tathāsamāpanno ānisaṃse assādaādīnave ca vicineyya. Paricchindeyyāti paricchindabhūtena ñāṇena atthaṃ paricchinditvā jāneyya. Ārammaṇesūti rūpādiputhuttārammaṇesu. Nikantivasenāti nikāmanavasena apekkhāvasena. Tiṭṭhamānanti pavattamānaṃ. Gocarajjhatteti jhānārammaṇabhūte. Tañhi bhāvanācittenābhibhuyya avissajjitvā gayhamānaṃ ajjhattaṃ viya hotīti ‘‘gocarajjhatta’’nti vuccati. Bhāvanaṃ āraddhassa bhikkhuno yadi bhāvanārammaṇe nikanti uppajjeyya, tāya nikantiyā upari bhāvanaṃ vissajjetvā cittasaṃkocavasena saṇṭhitaṃ nāma, tadabhāvena asaṇṭhitaṃ nāma hotīti, ‘‘ajjhattaṃ asaṇṭhita’’nti vuttanti dassento, ‘‘gocarajjhatte nikantivasena asaṇṭhita’’nti āha. Tathā hi vakkhati – ‘‘nikantivasena hi atiṭṭhamānaṃ hānabhāgiyaṃ na hoti, visesabhāgiyameva hotī’’ti. Aggahetvāti rūpādīsu kiñci taṇhādiggāhavasena aggahetvā. Tathā aggahaṇeneva hi taṇhāparitāsādivasena na paritasseyya. Avasesassa ca dukkhassāti sokādidukkhassa. Avasesassa ca dukkhassāti vā jātijarāmaraṇasīsena vipākadukkhassa gahitattā kilesadukkhassa ceva saṃsāradukkhassa cāti attho.
313. 关于应释义的内容，开示为释义与分别。谓“范畴及分别”者，如序说“称重”等，属四语词之智慧说法。或谓“tuleyyāti”是以智慧对法之加持进行适当权衡。谓“tīreyyāti”是以智慧达成断除所烦恼如知识功成圆满之解脱。谓“pariggaṇheyyāti”即对因缘所生显现遍察审察，分别摒弃煞毁。谓“paricchindeyyāti”是凭智慧完全揭破断除法意。谓“ārammane”乃谓色等所起之根本对境。谓“nikantivasena”是指产生闭止之意、以待审察停止。谓“tiṭṭhamāna”则谓心所变化而停驻。谓“gocarajjhatte”是指禅定所缘所。以修习正定禅法而无舍弃，内心聚合即谓“坚固”——称之“内在坚固”。若修习比库于禅境中生起断除，基于此断除而舍弃修行，即称为“已破坏”，若不舍弃，则为“未破坏”，故谓“内在坚固而非坚固”，以示区别。由此论证“nikantivasena”为非常坚固，不是除去的部分，而是特别部分。谓“aggahetvāti”是指在色等法上以执取之欲为根本加持。如此之欲之执着，令苦恼未能被除净。谓“avasesassa dukkhassāti”说的是忧烦等诸苦的末端。或谓是生死老死苦果、及烦恼苦及轮回苦义。
§316
316. Rūpameva kilesuppattiyā kāraṇabhāvato rūpanimittaṃ. Rāgādivasena taṃ anudhāvatīti rūpanimittānusārī.
316. 色法本身因烦恼产生，理为缘起色之缘由。由贪欲等烦恼执着追随即称为色的缘相从属者。
§318
318.Nikantivasena asaṇṭhitanti apekkhāvasena saṇṭhitaṃ nikantiṃ pahāya pavattamānaṃ upari visesāvahatoti. Tenāha ‘‘nikantivasena hī’’tiādi.
318.『以无执着而不住』者，谓舍弃以贪欲为依托而安住之执着，令其向上运行以趋入殊胜。故说『以贪欲为依托故……』等。
§320
320.Aggahetvā aparitassanāti pañcupādānakkhandhe, ‘‘etaṃ mamā’’tiādinā taṇhādiggāhavasena upādiyitvā taṇhāparitāsādivasena paritassanā, vuttavipariyāyena aggahetvā aparitassanā veditabbā. Kathaṃ panesā anupādāparitassanā hotīti mahātherassa adhippāyaṃ vivarituṃ codanaṃ samuṭṭhapeti? Upādātabbassa abhāvatoti tassa anupādāparitassanābhāve kāraṇavacanaṃ. Yadi hītiādi tassa samatthanaṃ. Upādāparitassanāva assa tathā upādātabbassa tatheva upādinnattā. Evanti niccādiākārena. Upādinnāpīti gahitaparāmaṭṭhāpi. Anupādinnāva honti ayoniso gahitattā, viññūsu nissāya jānitabbattā ca. Diṭṭhivasenāti micchādiṭṭhiyā gahaṇākāravasena, tassa pana ayathābhūtagāhitāya paramatthato ca abhāvato. Atthatoti paramatthato. Anupādāparitassanāyeva nāma hoti upādātabbākārassa abhāvena taṃ anupādiyitvā eva paritassanāti katvā.
320. “aggahetvā aparitassanāti”指五蕴中由“这为我有”之执著，以烦恼等欲取贪执持并守住，令烦恼未被断除，是以说“以执取之根本加持而不除净”。依此反义，断除为无执取意。释疑“大长老”的比喻，谓“无执取是断除的内因”，若有断除，则有无执取之相。如此以为理，因此“无执取是断除之相”。“执取不净”意指具执取之相，连根深植。与“不执取”则是无理智之执着，非合理执着。谓“见解而言”指由邪见执取，实则无真实对应。谓“真理而言”即为终极真理。断除无执取是断除执着相之不现。
Parivattatīti na tadeva rūpaṃ aññathā pavattaṃ parivattati, atha kho pakatijahanena sabhāvavigamena nassati bhijjati. Vipariṇatanti aññathattaṃ gataṃ vinaṭṭhaṃ. Kammaviññāṇanti abhisaṅkhāraviññāṇaṃ. ‘‘Rūpaṃ attā’’tiādi micchāgāhavasena viññāṇassa rūpabhedena vuttassa bhedānuparivatti hoti. Vipariṇāmaṃ anugantvā viparivattanataṃ ārabbha pavattaṃ vipariṇāmānuparivattaṃ; tato samuppannā paritassanā vipariṇāmānuparivattajā paritassanāti dassento āha – ‘‘vipariṇāmassa…pe… paritassanā’’ti. Akusaladhammasamuppādā cāti, ‘‘yaṃ ahu vata me, taṃ vata me natthī’’tiādinā pavattā akusalacittuppādadhammā. Khepetvāti pavattituṃ appadānavasena anuppattinimittatāya khepetvā. Bhayatāsenāti bhāyanavasenapi cittutrāsena. Taṇhātāsenāti tassanena. Savighātoti cittavighātanavighātena savighāto. Tato eva cetodukkhena sadukkho. Maṇikaraṇḍakasaññāyāti rittakaraṇḍaṃyeva maṇiparipuṇṇakaraṇḍoti uppannasaññāya. Aggahetvā paritassanāti gahetabbassa abhāvena gahaṇampi avijjamānapakkhiyamevāti aggahetvā paritassanā nāma hoti.
“parivattatīti”非谓色之本体转变为异，而是由于生灭灭亡的性质损坏、破坏、消逝。谓“vipariṇataṃ”是已变异、异别的状态。谓“kamma-viññāṇaṃ”为行为的所成识。谓“色是我”之邪取，即使识分法色所别，其相续生灭仍转变。转变之次序为：依随变化、反转过程、随转变过程、依此相续生起；如是所见烦恼即是随转变生起之烦恼。谓“不善法生起”即“我有的非我所”的不善心法所缘。谓“摧伏”即因诸缘不出现而破灭。谓“恐怖”等谓心怖畏。谓“烦恼恐怖”即烦恼所生害恐而心惊怖。谓“maṇikaraṇḍakasaññāyāti”是比喻空却生起如玉满盈之想。谓“aggahetvā paritassanāti”是指由起持无明障故，执取所缘障碍故，此维持会因断除所缘障碍而成无执取表现，故言断除执着之执持、即保存免于妄执称为“断除执着”。
§321
321.Kammaviññāṇameva natthi sati kammaviññāṇe rūpabhedānuparivatti siyāti kammaviññāṇābhāvadassanamukhena khīṇāsavassa sabbaso kilesābhāvaṃ dasseti. Sesaṃ suviññeyyameva.
业识乃专指行为之识。若无业识，即无形异之继转。此乃由业识不现之见解，示现已断习气者，乃断一切烦恼之无碍显现。余者理应明了无疑。
Uddesavibhaṅgasuttavaṇṇanāya līnatthappakāsanā samattā. · 《略说分别经》注释中隐义之阐明已竟。
9. Araṇavibhaṅgasuttavaṇṇanā九、《无诤分别经》注释
§323
323.Gehassitavasenāti kilesanissitavasena anurodhavasena. Neva ukkhipeyyāti na anuggaṇheyya. Na avakkhipeyyāti gehassitavasena virodhavasena na niggaṇheyya. Anurodhena vinā sampahaṃsanavasena yathābhūtaguṇakathanaṃ nevussādanā vajjābhāvato; tathā virodhena vinā vivecanavasena yathābhūtadosakathanaṃ na apasādanaṃ. Sabhāvamevāti yathābhūtasabhāvameva kassaci puggalassa anādesakaraṇavasena katheyya, seyyathāpi āyasmā subhūtitthero. Vinicchitasukhanti, ‘‘ajjhattaṃ anavajja’’ntiādinā visesato vinicchitasukhāya hoti. Parammukhā avaṇṇanti svāyaṃ rahovādo pesuññūpasaṃhāravasena pavatto idhādhippetoti āha ‘‘pisuṇavācanti attho’’ti. Khīṇātīti khīṇo, yo bhāsati, yañca uddissa bhāsati, dvepi hiṃsati vibādhatīti attho, taṃ khīṇavādaṃ. Svāyaṃ yasmā kilesehi ākiṇṇo saṃkiliṭṭho eva ca hoti, tasmā vuttaṃ – ‘‘ākiṇṇaṃsaṃkiliṭṭhaṃ vāca’’nti. Tena avasiṭṭhaṃ tividhampi vacīduccaritamāha. Adhiṭṭhahitvāti, ‘‘idameva sacca’’nti ajjhosāya. Ādāyāti paggayha. Vohareyyāti samudācareyya. Lokasamaññanti lokasaṅketaṃ.
「应守家者」即依烦恼依止且受其劝请者。此意非除弃，谓不可追随；非斥弃，谓不应反对；无劝请则无加害，无对立则无违背。正如恰当称述真实功德时，不生毁谤；如实陈述过失时，不致不悦。所谓「真性」者，指真实之本性，无论何人因缘，无妄加造，如长老苏毗多所说，细察幸福乃内无瑕疵等。谓那些恶言，自生蔽盖，因自我隐藏妄语杂陈，说此谓恶言之义。所谓「已灭者」指脱却一切破坏之意，含示诸亦伤害二端，故称为已灭谤论。因染污及污染而败坏，自云是「污染污染之语」。故此经中以三种恶口为例加以示说。「坚立」者，即起誓言，给予保证。「承受」者，表示领受。「施行」者，即展开施行。世俗之「共同理解」即是大众共识。
§324
324. Ārammaṇato sampayogato kāmehi paṭisaṃhitattā kāmapaṭisandhi, kāmasukhaṃ. Tenāha ‘‘kāmūpasaṃhitena sukhenā’’ti. Sadukkhoti vipākadukkhena saṃkilesadukkhena sadukkho. Tathā sapariḷāhoti vipākapariḷāhena ceva kilesapariḷāhena ca sapariḷāho.
由依缘聚合和合，于欲乐中相对相合，此为欲界聚合，生欲乐。故言「依欲相合故得乐」。所谓善苦者，乃指由果报之苦及染污之苦而得的痛苦。类似地，所谓难忍，即由果报之难忍与染污之难忍二者之痛苦也。
§326
326. Vaṭṭato nissarituṃ adatvā tattheva sīdāpanato micchāpaṭipadābhāvena satte saṃyojetīti saṃyojanaṃ, visesato bhavasaṃyojanaṃ taṇhāti āha ‘‘taṇhāyetaṃ nāma’’nti. Na taṇhāyeva mānādayopi saṃyojanattaṃ sādhenti nāma sabbaso saṃyojanato suṭṭhu bandhanato. Tena vuttaṃ – ‘‘avijjānīvaraṇānaṃ, bhikkhave, sattānaṃ taṇhāsaṃyojanāna’’nti (saṃ. ni. 2.125-126).
因未能断除轮转，且执据此处境而贪着错误行为，故谓之羁绊，特别言为出生羁绊。所谓渴爱，即为此羁绊之一，称渴爱为名。仅渴爱不足以称为羁绊，盖由一切羁绊妥善羁纽所致。故多处经文云：“比库！有无明之覆蔽者众，其渴爱为羁绊。”
Imaṃ catukkanti, ‘‘ye kāmapaṭisandhisukhino somanassānuyogaṃ anuyuttā, ye attakilamathānuyogaṃ anuyuttā’’ti evamāgataṃ imaṃ catukkaṃ nissāya. ‘‘Etadagge ṭhapito’’ti, vatvā taṃ nissāya ṭhapitabhāvaṃ vitthārato dassetuṃ, ‘‘bhagavato hī’’tiādi vuttaṃ. Ussādanāapasādanāpaññāyanti tathāgatena vinetabbapuggalavasena dhammadesanāya pavattetabbato. Ayaṃ puggalo…pe… ācārasampannoti vā natthi paresaṃ anuddesakavasena dhammadesanāya pavattanato.
此四者是说：“那些享乐欲界快乐者，跟随欢乐喜悦；那些受苦苦者，随从内苦。”以此四者为据。谓此理固已立足，如所言“佛陀已立此义”，并广述之。所谓“灭除与不悦”，乃正如如来所说，用以指引诸行者修持之法。此人……无论何者，施教义理常无他意，唯以示人正确行为。
§329
329.Parammukhā avaṇṇanti nindiyassa dosassa nindanaṃ. Na hi kadāci nindiyo pasaṃsiyo hoti, taṃ pana kālaṃ ñatvāva kathetabbanti āha, ‘‘yuttapattakālaṃ ñatvāvā’’ti. Khīṇavādepi eseva nayo tassa rahovādena samānayogakkhamattā.
「责难」即对恶行为之斥责。然责难者从未成为称赞者；此理应知晓，故有言：“当知适当之时节。”即使在断法者中，亦有此会合责难与隐晦之法，彼者相应而生。
§330
330.Ghātīyatīti vadhīyati. Saddopi bhijjati nassati, bhedo hotīti attho. Gelaññappattoti khedaṃ parissamaṃ patto. Apalibuddhanti dosehi ananupatitaṃ.
「杀害」者谓被杀。声音破裂、消失，表示断灭之义。"滴溅受伤"谓受苦、痛恼、悲伤。未觉悟者称罪污不净，谓未能断除烦恼。
§331
331.Abhinivissavoharatīti evametaṃ, na ito aññathāti taṃ janapadaniruttiṃ abhinivisitvā samudācarati. Atidhāvananti samaññaṃ nāmetaṃ lokasaṅketasiddhā paññattīti paññattimatte aṭṭhatvā paramatthato thāmasā parāmassa voharaṇaṃ.
「忿恨流转」者，是说如是之义，非他义。此句引用俗语「忿恨」以说明其广泛流传的常见说法。"追逐"一词为通用世俗标记，意指一再执着于烦恼，故此成见加深且滞留于彼烦恼。
§332
332.Aparāmasantoti anabhinivisanto samaññāmattatova voharati.
「不追逐」者，即不沉迷于忿恨之意，像不再追逐忿恨一般，保持一种适度境界地持守。
§333
333.Mariyādabhājanīyanti yathāvuttasammāpaṭipadāya micchāpaṭipadāya ca aññamaññaṃ saṅkarabhāvavibhājanaṃ. Raṇanti sattā etehi kandanti akandantāpi kandanakāraṇabhāvatoti raṇā; rāgadosamohā, dasapi vā kilesā, sabbepi vā ekantākusalā, tehi nānappakāradukkhanibbattakehi abhibhūtā sattā kandanti; saha raṇehīti saraṇo. Raṇasaddo vā rāgādireṇūsu niruḷho. Tenāha ‘‘sarajo sakileso’’ti. Pāḷiyaṃ pana ‘‘sadukkho eso dhammo’’tiādinā āgatattā kāmasukhānuyogādayopi ‘‘saraṇo’’ti vuttāti dukkhādīnaṃ raṇabhāvo tannibbattakasabhāvānaṃ akusalānaṃ saraṇatā ca veditabbā. Araṇotiādīnaṃ padānaṃ vuttavipariyāyena attho veditabbo.
「战争应受尊重」者，依正确与错误修行方法，彼此敌对，相互分裂。众生因各种烦恼如贪、嗔、痴及其他十种恶之烦恼充满，于是争斗厮杀，无人受其伤害却引发纷争。故称之为 "战争"。对贪欲等烦恼辨析，称其为苦之战斗。 "沙热"即欲乐等诸恶之象征，此处 "沙热" 与 "战争" 同义，应观为苦及恶的争斗之意。 "阿然"等词语应理解为其义反转后的称呼方式，以明其本质。
Vatthuṃ sodhetīti nirodhasamāpajjanena mahapphalabhāvakaraṇena dakkhiṇeyyavatthubhūtaṃ attānaṃ visodheti; nirodhasamāpattiyā vatthuvisodhanaṃ nirodhaṃ samāpajjitvā vuṭṭhitānaṃ paccekabuddhānaṃ mahākassapattherādīnaṃ dinnadakkhiṇāvisuddhiyā dīpetabbaṃ. Tenāha ‘‘tathā hī’’tiādi. Tathevāti iminā ‘‘piṇḍāya caranto’’tiādiṃ upasaṃharati. Mettābhāvanāya mudubhūtacittabahumānapubbakaṃ dentīti , ‘‘subhūtitthero dakkhiṇaṃ visodhetī’’ti vuttaṃ. Tena dāyakatopi dakkhiṇāvisuddhiṃ dasseti. Vatthusodhanaṃ pana paṭibhāgato. Evaṃ pana kātuṃ sakkāti sāvakānampi kimevaṃ lahuvuṭṭhānādhiṭṭhānaṃ sāvakesu ciṇṇavasībhāvo sambhavatīti pucchati. Itaro aggasāvakamahāsāvakesu kiṃ vattabbaṃ, pakatisāvakesupi vasippattesu labbhatīti te dassento, ‘‘āma sakkā’’tiādimāha. Sesaṃ suviññeyyameva.
「清净法缘」者，谓通过断灭修得大成果之法，以供给法布施使自净化。断灭成就者，便如独觉圣者、大咖萨巴长老等所布施者，具备净除之德。故说「正是如此」等。此同理引用“乞食行者”等，说明持戒应布施于他。祈请慈心生成、心量如铁，禅定成就，以此布施。长老苏佛提托亦说此法能清净其布施。施主由此可显净除。至于净除法依断灭成就，部分有此功德。因此问曰：“如此虽能成就，初学比库对修持此法与众比库中成就者有何分别？”对此说：“确实能成就。”余义尚需详细了解。
Araṇavibhaṅgasuttavaṇṇanāya līnatthappakāsanā samattā. · 《离诤分别经》注释之隐义阐明已竟。
10. Dhātuvibhaṅgasuttavaṇṇanā十、《界分别经》注释
§342
342. Aparikkhīṇāyukaṃ pukkusātikulaputtaṃ uddissa gamananti katvā vuttaṃ ‘‘turitagamanacārika’’nti. Mama vāsupagamanena tava cittassa aphāsukaṃ aniṭṭhaṃ sace natthi. Soti pubbupagato. Dinnaṃ dinnameva vaṭṭatīti ekavāraṃ dinnaṃ dinnameva yuttaṃ, na puna dātabbanti adhippāyo. Kataṃ katamevāti saṅgahatthaṃ kataṃ anucchavikakammaṃ katameva, na taṃ puna viparivattetabbanti adhippāyo.
「为无过失之有德者前往」是指具备审慎、智慧之善人，称为“急速行者”。依我在家出家后，若心不为破坏及不善所染，便无妨碍。若想一再行善，则应持之以恒，不应中断。所造善业及修持善法应为连贯、无废弃，即使有别的行为，也不应颠倒或废止。
Pukkusātimhi ubhayathāpi kulaputtabhāvo paripuṇṇo evāti āha – ‘‘jātikulaputtopi ācārakulaputtopī’’ti. Tatrāti tasmiṃ takkasīlato āgamane. Aṅke nipannadārakaṃ viya janaṃ toseti tuṭṭhiṃ pāpeti. Ratanāni uppajjanti pabbatasamuddādisannissitattā paccantadesassa. Dassanīyanti dassaneneva sukhāvahaṃ. Evarūpanti dassanīyaṃ savanīyañca.
在聪明的记忆力中，两个方面俱具子嗣世族的相续，故说乃“出生和家族相续皆具者”。这里即指于此理路上因理性而来的说法。正如刻入板谷者令人欢喜、满足，其影响如同宝石产生自依于山岳或大海之处，作用于周围之地。此等景象可见即带来快乐。如此的可见物既是可见的，又是值得聆听的。
Anagghakambale mahagghakambale. Sārakaraṇḍaketi candanasārādisāramayakaraṇḍake. Likhāpetvā ukkirāpetvā. Lākhāya vaṭṭāpetvāti mukhaṃ pidahitvā lākhāparikammaṃ kāretvā.
无花布覆盖的大布与大罩布。沙拉矿器指以檀香等香料制成的圆形矿器。擦涂、上浆，装入大缸中封闭起来，即用口堵塞，进行封存整备。
Anto dussabhaṇḍikaṃ atthīti aññāsi nātigarukabhāvato. Anagghā ahesunti vaṇṇasampattiphassasampattipamāṇamahattadunnimmāpiyatāhi mahagghā ahesuṃ, mahāpuñño rājā tassa atthevāti adhippāyo.
所谓“尽端艰难”之义，有人理解为不甚严苛之意。不花布因色泽优美与光辉大小而称为极好布，极好布拥有极大功德，此乃国王自身统治的标志。
Yadi evaṃ, ‘‘kinnu kho pesemī’’ti kasmā vīmaṃsaṃ āpajjīti āha – ‘‘apica kho panā’’tiādi. Soti bimbisāro rājā. Vicinituṃ āraddho ratanassa anekavidhattā uttaruttariñca paṇītatarādibhāvato. Suvaṇṇarajatādīti suvaṇṇarajatapavāḷamaṇimuttāveḷuriyādi. Indriyabaddhanti cakkhādiindriyapaṭibaddhaṃ. Padesanti guṇavasena ekadesaṃ na pāpuṇāti.
如果如此，谓“我何必委托呢”，为何会引发争论？说“况且”的由起等。昔日宾比萨拉王启发探究宝石的多样性及其逐步精进等多种特性。黄金、白银等诸宝石，金银珠宝及玛瑙等皆以此。被感官所拘束，属眼等感官的拘缚。按品质分类，宝石一地不可尽集。
Sāmaṃ saccānaṃ abhisambuddhatāsāmaññena, ‘‘buddharatanampi duvidha’’nti vuttaṃ. Buddharatanasamaṃ ratanaṃ nāma natthi, yasmā pana imasmiṃ loke parasmiṃ vā pana buddhena sadiso na vijjatīti. Paṭhamabodhiyaṃyeva pavattatīti katvā vuttaṃ ‘‘ghosopī’’tiādi.
以普遍真理平等觉悟者的角度看，“佛宝亦有二种”已被阐述。像佛宝一样，并无所谓真正的宝石，因这世界上无与佛相似的宝物。故而说，在第一觉悟地即开始显现能量，故释“充盈”等。
Rājātuṭṭho cintesi, ‘‘tattha avijjamānaṃyeva pesetuṃ laddha’’nti. Tasmāti yasmā paripuṇṇaṃ ekadivasampi tasmiṃ padese buddhānaṃ āvāsapariggaho natthi, tasmā. Pubbadisāmukhanti pubbadisābhimukhaṃ sīhapañjaraṃ. Tenassa suvibhūtālokataṃ dasseti.
国王自得其乐而思考，说：“那里因无条理，应委托之。”因该地方无一日充分安住诸佛的寓所，故称之。若以前方为前方者，如狮子笼门。此门乃开耀光明之所，显示其光辉映照。
Evaṃ anaññasādhāraṇassa bhagavato īdiso samudāgamoti dassetuṃ, ‘‘evaṃ dasa pāramiyo pūretvā’’tiādi vuttaṃ. Evaṃ sampannasamudāgamassa tadanurūpā ayaṃ phalasampadāti dassetuṃ, ‘‘tusitabhavanato’’tiādi vuttaṃ.
为了显示世尊具足无上殊胜的一面，因此有言『成就十种波罗蜜』等语。继而为显示具足成就的殊胜现象，又有言『由兜率天所出』等语。
Ariyadhammo nāma ariyamaggappadhāno, ariyamaggo ca sattatiṃsabodhipakkhiyasaṅgaho, te ca uddesamatteneva gahitāti āha – ‘‘sattatiṃsabodhipakkhiye ekadesena likhitvā’’ti. Cūḷasīlādīni brahmajāle (dī. ni. 1.8-9) āgatanayena veditabbāni. Chadvārasaṃvaraṃ satisampajaññanti manacchaṭṭhānaṃ dvārānaṃ saṃvaraṇavasena sattaṭṭhānikaṃ satisampajaññaṃ. Dvādasappabhedaṃ cīvarādicatuppaccayasantosaṃ. Araññarukkhamūlādīnañca vibhaṅgaṃ bhāvanānukūlaṃ senāsanaṃ. ‘‘Abhijjhaṃ loke pahāyā’’tiādinā vuttaṃ nīvaraṇappahānaṃ. Parikammanti kasiṇādiparikammaṃ. Pāḷiyaṃ āgatanayena aṭṭhatiṃsa kammaṭṭhānāni. Visuddhipaṭipāṭiyā yāva āsavakkhayā imaṃ paṭipattiṃ ekadesena likhi. Soḷasavidhanti soḷasavidhabhāvanāya payogaṃ.
所谓圣法者，即为圣者之正行之途，圣行则是由三十七道品组成之合集，言此正为其意故称之——『三十七道品中以十一品详记』。善法如戒等于婆罗门教阵中现行者应当识别。守六门清净及念正知，是身心六处守门道之正用，称为七地胜彼念正知。衣服四种及其他器具之满足，则为十二类别。林野之地和树根等处，分为详细修行与安座之宜。言『断除世间贪欲』等为烦恼摧毁。功课者即是对息随之修心。如巴利文所载，有三十八修行处。至清净之修道以至断除烦恼，悉以十一种详细纪录。十六种修法则是为十六种修习之实践。
Kilañjamayeti nānāvidhabhittivibhatte saṇhasukhumaratanaparisibbite kilañjamayasamugge. Bahi vatthena veṭhetvāti paṭhamaṃ sukhumakambalena veṭhetvā paṭipāṭiyā tettiṃsāya samuggesu pakkhipitvā tato bahi sukhumavatthena veṭhetvā chādetvā. Tiṇagacchapahānasammajjanādinā sodhitamattakameva hotu, kadalipuṇṇaghaṭaṭhapanadhajapaṭākussāpanādialaṅkaraṇena mā niṭṭhāpethāti attho. Rājānubhāvena paṭiyādethāti mama rājānurūpaṃ sajjetha, alaṅkarothāti attho. Antarabhogikānanti anuyuttarājamahāmattānaṃ. Javanadūteti khippaṃ gacchantakadūtapurise. Tāḷehi saha avacarantīti tāḷāvacarā.
所谓纯净体，是指经由各种不同者，诸染污之细微润饰皆净。以外布遮蔽者，初则用纤细织物覆盖，依次覆于三十种净合中，再以细布加覆遮蔽。经由草茎顺舍、净浸等方法，加以清净量度，不致污染，如泥桶满了沉积物般的覆饰则不可施行。受王恩惠则是妥护自身，应加装饰之意。所谓内掌者，是指随属高位王臣。快信使者即速行使者。与椰叶共行者称为椰叶行者。
Raññā paṇṇākāraṃ uddissa katapūjāsakkārassa amaccato sutattā paṇṇākāraṃ uccaṭṭhāne ṭhapetvā sayaṃ nīcāsane nisinno. Nāyaṃ aññassa ratanassa bhavissatīti ayaṃ parihāro aññassa maṇimuttādibhedassa ratanassa na bhavissati maṇimuttādīhi abhisaṅkhatattā. Balavasomanassaṃuppajji ciratanakālaṃ buddhasāsane bhāvitabhāvanatāya vāsitavāsanatāya ghaṭe dīpo viya abbhantare eva samujjalamānaparipakkatihetukabhāvato.
因王设宴庆祝尊贵礼仪，王妃亲自于高处设宴，自己坐于低座，意谓此珍宝非他人所有，此乃对他人宝玉、璎珞等不可占有之辩护。此尊贵宝物虽现强大威严，因世尊法门长久修持如灯心明亮于瓶中，内心恒常明净成熟之因故。
Dhāremīti icchāmi, gaṇhāmīti attho. Dvejjhavacananti dveḷhakabhāvo. Antaraṃ karotīti dvinnaṃ pādānaṃ antaraṃ taṃ lekhaṃ karoti, ekena pādena atikkamīti attho. Tassā gatamaggenāti tāya deviyā vivaṭṭamānāya nāsitāya gatamaggena. Taṃ pana lekhanti pukkusātinā katalekhaṃ. Paṇṇacchattakanti tālapattamuṭṭhiṃ.
由“dhāre”一词知意为愿意、拿取。双生词表示双重生意。所谓“antarā karoti”，是指以二足之间标刻，寓意一足逾越另一足之意。其“gatamagga”乃为女神转舵，鼻孔通入航道之意。此处的“lekhanti”指千锭匠工之刻铭。“paṇṇacchatta”即椰叶成束。
Satthugāravenāti satthari uppannapasādapemabahumānasambhavena. Tadā satthāraṃyeva manasi katvā tanninnabhāvena gacchanto, ‘‘pucchissāmī’’tipi cittaṃ na uppādesi, ‘‘ettha nu kho satthā vasatī’’ti parivitakkasseva abhāvato; rājagahaṃ pana patvā rañño pesitasāsanavasena tattha ca vihārassa bahubhāvato satthā kahaṃ vasatīti pucchi. Satthu ekakasseva nikkhamanaṃ pañcacattālīsa yojanāni padasā gamanañca dhammapūjāvasena katanti daṭṭhabbaṃ. Dhammapūjāya ca buddhānaṃ āciṇṇabhāvo heṭṭhā vitthāritoyeva. Buddhasobhaṃ pana paṭicchādetvā aññātakavesena tattha gamanaṃ tassa kulaputtassa vissatthavasena maggadarathapaṭipassambhanatthaṃ. Appaṭipassaddhamaggadaratho hi dhammadesanāya bhājanaṃ na hotīti. Tathāhi vakkhati, ‘‘nanu ca bhagavā’’tiādi.
“Satthugārava”意指于师长因生敬重和爱慕之重心情。彼时于心存至诚念师，正行间未生疑虑，未有怀疑师是否住处之念；然至王舍城，应国王所遣，因诸众多僧伽驻集，反而疑问师安住之所。师单独外出，路程有五十四由旬，恭敬礼法庄严应行。佛法敬礼为诸佛之所礼敬，自无杂质。为掩佛光辉，曾以他布衣遮掩，因彼族子深信正道，可靠之旅行达其目的。道途稍有不稳，则难以专注阐释佛法。于是有语云：“难道世尊……”
Uruddhanti visālanti keci. Atirekatiyojanasatantiādinā anvayato byatirekato ca maccheravinayane sabrahmacārīnaṃ ovādadānaṃ. Accantasukhumālotiādinā satthu dhammagāravena saddhiṃ kulaputtassapi dhammagāravaṃ saṃsandati sametīti dasseti. Tena bhagavato katassa paccuggamanassa ṭhānagatabhāvaṃ vibhāvento aññesampi bhabbarūpānaṃ kulaputtānaṃ yathārahaṃ saṅgaho kātabboti dasseti.
有些人会扩大或膨胀（意义）。以超过一由旬等度量为根基，通过增减结合，用以规范比库们的戒律教导。所谓极其细微之处，意指世尊的法之尊重，乃至连世尊的子弟也会遵循法的庄严，合而为一，表现出团结。所以此处示现世尊成就的切实立足之处，并显示应当为其他品格高尚的弟子们恰当地结集教义。
Brahmalokappamāṇanti uccabhāvena. Ānubhāvenāti iddhānubhāvena yathā so sotapathaṃ na upagacchati, evaṃ vūpasametuṃ sakkoti. Avibbhantanti vibbhamarahitaṃ nilloluppaṃ. ‘‘Bhāvanapuṃsakaṃ paneta’’nti vatvā tassa vivaraṇatthaṃ, ‘‘pāsādikena iriyāpathenā’’ti vuttaṃ. Itthambhūtalakkhaṇe etaṃ karaṇavacanaṃ daṭṭhabbaṃ. Tenāha ‘‘yathā iriyato’’tiādi. Amanāpohoti passantānaṃ. Sīhaseyyāya nipannassapi hi ekacce sarīrāvayavā adhokhittavikkhittā viya dissanti. Kaṭiyaṃ dvinnaṃ ūrusandhīnaṃ dvinnañca jāṇusandhīnaṃ vasena catusandhikapallaṅkaṃ. Na patiṭṭhātīti nappavattati, ‘‘kaṃsi tva’’ntiādinā apucchite kathāpavatti eva na hoti. Appatiṭṭhitāya kathāya na sañjāyatīti tathā pana pucchāvasena kathāya appavattitāya upari dhammakathā na sañjāyati na uppajjati. Itīti tasmā. Kathāpatiṭṭhāpanatthaṃ kathāpavattanatthaṃ kathāsamuṭṭhāpanatthaṃ vā pucchi.
所谓梵天世界，其声高远宏扬。所谓微妙，乃指神通力量的微细表现，例如修习者尚未达断流果位，尚未得以入流之时，其所能安住的层次。所谓未破碎者，是指未受到动摇、过激或粗暴影响。为说明此义，因“乃是修行人之法”而言其详，故说“践行庄严的步行”，这在根本品性上须视作促进之因。故此说“如行脚之态度”等。所谓不散弃者，是指大地般沉稳的样貌。即便有些修持者躺于狮子睡床上，身体部位如部位关节错落，不稳固，亦不应被视为失败。不建立起之义，不能轻易被推翻或反问，因而不会引发舌战纠纷。因不稳定之论述不生，亦无殊于问答纷扰，所以不生烦恼纠缠。故此，问者用意在于启发、讲述和提出此法的开端。
Sabhāvamevakathetīti attano bhagavato adiṭṭhapubbattā ‘‘adiṭṭhapubbakaṃ kathamahaṃ jāneyya’’nti sabhāvameva kevalaṃ attano ajjhāsayameva katheti; na pana sadevakassa lokassa supākaṭaṃ sabhāvasiddhaṃ buddharūpakāyasabhāvaṃ. Atha vā sabhāvameva kathetīti ‘‘idameva’’nti jānantopi tadā bhagavato ruciyā tathāpavattamānaṃ rūpakāyasabhāvameva katheti appavikkhambhanti adhippāyo. Tenāha – ‘‘tathā hi na’’ntiādi, vipassanālakkhaṇameva paṭipadanti adhippāyo.
所谓本性统一论，是指世尊自己说过“如何认识本性，将以先前本性为本”之言，仅是就自身意向所说；绝不表示俱有天界、佛陀身相等自然真理之存在。假如说是本性一己之所说，世尊以其喜好之心，称身相法“如是而已”，以防止执著观点的扩展。故嘱曰“正如不是如此”等，此即为内观标志的修行法门。
§343
343.‘‘Pubbabhāgapaṭipadaṃ akathetvā’’ti vatvā pubbabhāgapaṭipadāya akathane kāraṇaṃ pubbabhāgapaṭipadañca sarūpato dassetuṃ, ‘‘yassa hī’’tiādi vuttaṃ. Aparisuddhāyapi pubbabhāgapaṭipadāya vipassanā tathā na kiccakārī, pageva avijjamānāyāti, ‘‘yassa hi…pe… aparisuddhā hoti’’cceva vuttaṃ. Pubbabhāgapaṭipadā ca nāma saṅkhepato pannarasa caraṇadhammāti āha – ‘‘sīlasaṃvaraṃ…pe… imaṃ pubbabhāgapaṭipadaṃ ācikkhatī’’ti. Yānakiccaṃ sādheti maggagamanena akilantabhāvasādhanattā. Cirakālaṃ paribhāvitāya paripakkagatāya hetusampadāya upaṭṭhāpitaṃ sāmaṇerasīlampi paripuṇṇaṃ akhaṇḍādibhāvappattiyā, yaṃ pubbahetuttā ‘‘sīla’’nti vuccati.
有言“不说先前部分道法”，乃因欲显现先前部分道法实相，而引述其原因，“因为……”等语。即使不纯净者，通过先前部分道法之内观亦无妨，如“因为……不纯净”等语中已有提示。所谓先前部分道法，是指简要的十五种修行阶段义，如“持戒清净……此为先前部分道法所示”等。此旨在人修习道法，以修行之行迹达到无所障碍之境。此理论久被阐述、成熟，适用缘由成就，遂令沙玛内拉袈裟完善圆满，具足未破裂之体态，此即由前因“持戒”而起名者。
Dhātuyo paramatthato vijjamānā, paññattimattho puriso avijjamāno. Atha kasmā bhagavā arahattassa padaṭṭhānabhūtaṃ vipassanaṃ kathento ‘‘chadhāturo’’ti avijjamānappadhānaṃ desanaṃ ārabhīti āha – ‘‘bhagavā hī’’tiādi. Katthaci ‘‘tevijjo chaḷabhiñño’’tiādīsu vijjamānena avijjamānaṃ dasseti. Katthaci – ‘‘itthirūpaṃ, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī’’tiādīsu (a. ni. 1.1) avijjamānena vijjamānaṃ dasseti. Katthaci ‘‘cakkhuviññāṇaṃ sotaviññāṇa’’ntiādīsu (vibha. 121) vijjamānena vijjamānaṃ dasseti. Katthaci – ‘‘khattiyakumāro brāhmaṇakaññāya saddhiṃ saṃvāsaṃ kappetī’’tiādīsu (dī. ni. 1.275) avijjamānena avijjamānaṃ dasseti. Idha pana vijjamānena avijjamānaṃ dasseti. ‘‘Chadhāturo’’ti hi samāsattho avijjamāno puggalavisayattā, tassa padassa avayavattho pana appadhānattho vijjamāno, so saddakkamena appadhānopi atthakkamena padhānoti āha – ‘‘vijjamānena avijjamānaṃ dassento’’ti. Puggalādhiṭṭhānāyettha desanāya kāraṇaṃ dassetuṃ, ‘‘sace hī’’tiādi vuttaṃ. Upaṭṭhāpeyyāti – ‘‘dhātuyo’’icceva kulaputtassa cittaṃ niveseyya tathā sañjāneyya, evaṃ dhammaṃ deseyyāti attho. Sandehaṃ kareyyāti asati purise ko karoti? Ko paṭisaṃvedeti, dhātuyo evāti kiṃ nu kho idaṃ, kathaṃ nu kho idanti saṃsayaṃ uppādeyya? Sammohaṃ āpajjeyyāti caturaṅgasamannāgate andhakāre vattamānaṃ viya desiyamāne atthe sammohaṃ āpajjeyya . Tathābhūto ca desanāya abhājanabhūtattā desanaṃ sampaṭicchituṃ na sakkuṇeyya. Evamāhāti evaṃ ‘‘chadhāturo’’ti āha.
所谓元素，乃是从究竟实相上得知；所谓所指定意涵者，是指其为愚昧之人，而未开悟者。那为何世尊论述与阿拉汉果位相应之内观称为“贼盗者”，意指对未开悟者说法开示？世尊亦显示于《三明经》中“具三明”的智者与无明者对比。或如“贵族少年与婆罗门女子共处”处所现示；这里同时显现所知与未知。所谓“‘贼盗者’”是指从整体观上，未开悟的个体视所知为所不知；此言分部却又不能丢失，故曰“既知而未知”。比库能以周全路数适应尚无开悟者之一面，故有教说“以已知显现未知”。就个人立场，此说明宣讲缘起，以启迪修行，故说“若……则……”等语。世尊嘱咐说，“元素”即是让弟子们将意念安住心中，且令理解此法，以能宣说教法成就故。如何推疑惑？非觉者心中谁能作为？谁应感知？元素即是此。倘有四面黑暗出现，授法过程如在黑暗中对境，却令迷惑生于心，方生无明。法若不合实相，心难契合，故言“贼盗者”。
Yaṃ tvaṃ purisoti sañjānāsīti yaṃ rūpārūpadhammasamūhaṃ pabandhavasena pavattamānaṃ adhiṭṭhānavisesavisiṭṭhaṃ – ‘‘puriso satto itthī’’tiādinā tvaṃ sañjānāsi, so chadhāturo. Santesupi chadhātuvinimuttesu dhātvantaresu sukhāvaggahaṇatthaṃ tathā vuttaṃ taggahaṇeneva ca tesaṃ gahetabbato, svāyamattho heṭṭhā dassito eva. Sesapadesūti ‘‘chaphassāyatano’’tiādipadesupi. Cattāri adhiṭṭhānāni catasso patiṭṭhā etassāti caturādhiṭṭhāno, adhitiṭṭhati patiṭṭhahati etenāti adhiṭṭhānaṃ, yesu patiṭṭhāya uttamatthaṃ arahattaṃ adhigacchati, tesaṃ paññādīnaṃ etaṃ adhivacanaṃ. Tenāha ‘‘svāyaṃ bhikkhū’’tiādi. Ettoti vaṭṭato. Vivaṭṭitvāti vinivaṭṭitvā apasakkitvā. Ettoti vā etehi chadhātuādīhi. Ettha hi niviṭṭhassa āyattassa uttamāya siddhiyā asambhavoti. Patiṭṭhitanti ariyamaggādhigamavasena suppatiṭṭhitaṃ. Evañhi sabbaso paṭipakkhasamucchindanena tattha patiṭṭhito hoti. Maññassavā nappavattantīti chahipi dvārehi pavattamānasotāya maggena visositāya sabbaso vigatāya sabbaso vicchedappattiyā na sandanti. Tenāha ‘‘nappavattantī’’ti. Yasmā māne sabbaso samucchinne asamucchinno anupasanto kileso nāma natthi, tasmā āha – ‘‘muni santoti vuccatī’’ti rāgaggiādīnaṃ nibbānena nibbuto.
你所称为‘人’，即是认知了此色、非色事物之总和的执著，以定住为本之特异。你已知道男性、生命体、女性等此类认知，则此者即是“贼盗者”。即便安然无恙，从贼盗者所解脱的元素之间为获得欢喜亦如所言取用，且被展示在自身下方。所谓“余语”，例如“触觉所在”等。四种立稳、四种安立，这就是四重立稳法，意指于此安顿、坚持，如此而已。有了此定，“阿拉汉果”依赖于其智慧以达到最高境界。这是世尊称之为“僧侣自身”，从类推而来。所谓“转变”，是指舍弃、翻转、弃置。所谓“它们”，即这些包括色、触等四元素。此处意指未转变的挛系能达成终极成就，故言“坚立”。所谓“安立”，是指因圣道成熟而坚实安稳。正因此处，于各种妨碍和断尽对立面之间，得以安立坚固。认为不转者，是指六路之流通过两道门而永不伏灭、不断损毁、悉数断尽故，不会继续。由此称为“不转”。因内在完全断尽烦恼，遂名“圣人”。止于欲怒等染污，名为涅槃。
Paññaṃ nappamajjeyyāti, ‘‘divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhetī’’tiādinayappavattāya (ma. ni. 1.423; 2.24; 3.75; saṃ. ni. 4.120; a. ni. 3.15; vibha. 519; mahāni. 161) appamādappaṭipattiyā samādhivipassanāpaññaṃ nappamajjeyya. Etena pubbabhāgiyaṃ samathavipassanābhāvanamāha. Saccamanurakkheyyāti saccānurakkhanāpadesena sīlavisodhanamāha; sacce ṭhito samādinnasīlaṃ avikopetvā paripūrento samādhisaṃvattaniyataṃ karoti. Tenāha ‘‘vacīsaccaṃ rakkheyyā’’ti. Kilesapariccāgaṃ brūheyyāti tadaṅgādivasena kilesānaṃ pariccajanavidhiṃ vaḍḍheyya. Kilesavūpasamanaṃ sikkheyyāti yathā te kilesā tadaṅgādivasena pariccattā yathāsamudācārappavattiyā santāne pariḷāhaṃ na janenti; evaṃ kilesānaṃ vūpasamanavidhiṃ sikkheyya paññādhiṭṭhānādīnanti lokuttarānaṃ paññādhiṭṭhānādīnaṃ. Adhigamatthāyāti paṭilābhatthāya.
“智慧不应懈怠”者，谓“白昼行走与安坐，用戒律的障碍物来净化心”，此类多次复现的语句（参见《大念处经·卷一四二三》《大念处经·卷二二十四》《大念处经·卷三七十五》《增支经·卷四一二十》《小部·卷三十五》《毗婆沙论·五一九》《大毗婆沙论·一六一》）指出，因持戒而精进修行，勿使慧命懈怠，令定慧二学俱不懈怠。因此，前半部说的是止观修习的方法。守护真理者，则因守护真理之戒而清净身心；处于真理中，守戒不动摇，绵密安住于定中。故言“应护持语真”。戒除烦恼者，则指以身体诸行等依止，增长弃除烦恼的规矩办法。烦恼的平息当依戒学修行，如烦恼依身体诸行等被断除。依诸行依法，如行为合规行住坐卧，则烦恼不生，因此学戒除烦恼的方法。此乃出世间智慧持戒等诸法之修。成就之义即指得到了法门。
§347
347.Pubbevuttānanti, ‘‘caturādhiṭṭhāno, yattha ṭhitaṃ maññassavā nappavattantī’’ti (ma. ni. 3.343) evaṃ pubbe vuttānaṃ.
三百四十七、“前所说者”意谓“四种依止”，即已立定者，谓不复转失，诸经已有此说（见《大念处经·卷三四三》）。
§348
348.Vattabbaṃ bhaveyyāti niddesavasena vattabbaṃ bhaveyya. Ādīhīti evamādīhi. Kiccaṃ natthi kiccābhāvato. Uppaṭipāṭidhātukanti ayathānupubbikaṃ. Yathādhammavasenevāti desetabbadhammānaṃ yathāsabhāveneva. Sappāyaṃ dhutaṅganti attano kilesaniggaṇhanayoggaṃ dhutaṅgaṃ. Cittarucitanti attano cittapakatiyā ācariyehi virocetabbaṃ, cariyānukūlanti attho. Hatthipadopamasuttādīsūti ādi-saddena visuddhimaggadhātuvibhaṅgādiṃ saṅgaṇhāti.
三百四十八、“应当行者”，以示教义，说明了应当为的道理。开头“如此”指依此类推。谓无所作，因无作故。谓次第相续之义，谓按顺次第。谓依正法，谓应依正法教示如实行持。 “善净行”为自净其烦恼的道法。谓以自净烦恼为善净行。谓心悦法，意谓应依自己心中爱法，由师长察知其心悦法，合乎行为义理。列举了“手掌譬喻经”等经名，诸多法门汇聚于此，涵义广博详尽。
§354
354.Ayampetthāti pi-saddo sampiṇḍanattho. Tena ‘‘athāparaṃ upekkhāyeva avasissatī’’ti uparidesanaṃ sampiṇḍeti. Sopi hi pāṭiyekko anusandhīti. Nanu cāyaṃ yathāuddiṭṭhāya viññāṇadhātuyā niddesopi bhavissatīti yathānusandhinayo vijjatīti? Na, viññāṇadhātuniddesanayena desanāya appavattattā tenāha ‘‘heṭṭhato’’tiādi. Yaṃ vā panātiādinā pana desanāya sānusandhitaṃ vibhāveti. Na hi buddhā bhagavanto ananusandhikaṃ desanaṃ desenti. Āgamanīyavipassanāvasenāti yassā pubbe pavattattā āgamanīyaṭṭhāne ṭhitā vipassanā, tassā vasena. Kammakārakaviññāṇanti ‘‘netaṃ mama nesohamasmi, na meso attā’’ti evaṃ vipassanākiccakārakaṃ vipassanāsahitaṃ viññāṇaṃ. Viññāṇadhātuvasenāti yathāuddiṭṭhāya viññāṇadhātuyā bhājanavasena. Satthu kathanatthāyāti satthārā uddesameva katvā ṭhapitattā niddesavasena kathanatthāya. Akathitabhāvo eva hissa avasiṭṭhatā kathanatthāya paṭivijjhanatthāya ca. Paṭipakkhavigamena tassa cittassa parisuddhatāti āha ‘‘nirupakkilesa’’nti. Upakkilesānaṃ pana pahīnabhāvato pariyodātaṃ. Samudayavasena udayadassanatthañceva paccayanirodhavasena atthaṅgamadassanatthañca. Kāraṇabhāvena sukhāya vedanāya hitanti sukhavedaniyaṃ. Tenāha ‘‘sukhavedanāya paccayabhūta’’nti.
三百五十四、“此处‘聚合’一词意谓归聚合成，故言‘之后必留于般若平等心’，表示心将堪能闲处于平等观。此说与上文意合。亦即单独一法须依实相而修。质疑曰：此非关于心识界域的显说否？答曰：非也，因心识界及其显说未彰，故云“下方”等，言其非高深法。另以‘以所作和合之理说明’释义。佛不说无前后相续因缘相连之义。所谓观法现前之义，是过去曾出现在合和之处，因此观法现起。谓作业识谓“非吾非他我”，是观法之所缘。所缘则为功用识者，即识界。依所说识界之缘故，谓“如所说的识界分”，“为师之说法目的”，说明所说法。不能说明，则罔为有此处法。因相反者心净故，称为“无秽”。秽者灭故称净。以起灭为因缘，则有现前灭除。以缘生法缘起缘灭为义。于因缘生起所谓乐受。所以称乐受“因缘生”。
§360
360.Rūpakammaṭṭhānampi catudhātuvavatthānavasena, arūpakammaṭṭhānampi sukhadukkhavedanāmukhena paguṇaṃ jātaṃ.
三百六十、色业法处如四大根本而立，非色业法处则以苦乐受相分别有出世入世之果。
Satthu kathanatthaṃyeva avasissatīti, ‘‘kulaputtassa paṭivijjhanattha’’nti vuttamevatthaṃ nisedheti, tasmā vuttamevatthaṃ samatthetuṃ, ‘‘imasmiṃ hī’’tiādi vuttaṃ. Kulaputtassa rūpāvacarajjhāneti kulaputtena adhigatarūpāvacarajjhāne. Tenāha – ‘‘bhikkhu paguṇaṃ tava idaṃ rūpāvacaracatutthajjhāna’’nti. Yaṃ kiñci suvaṇṇatāpanayogyaṃ aṅgārabhājanaṃ idha ‘‘ukkā’’ti adhippetanti āha ‘‘aṅgārakapalla’’nti. Sajjeyyāti yathā tattha pakkhittasuvaṇṇañca tappati, evaṃ paṭiyādiyeyya. Nīhaṭadosanti vigatībhūtakāḷakaṃ. Apanītakasāvanti apagatasukhumakāḷakaṃ.
就师说法目的仅此说故，谓为贵族子弟便于分辨，故去谜诠释，故有“如是”开头。贵族子弟于色应知为色于观察。故谓“比库，以此为汝第四禅四念处”，又如金火炭类火，谓“炭灰末”，为利于熄灭之意。须洁净，故应悉戒诸染污。如燃金属，必得净放。如言“无害”，谓无细微污劣。谓后弃过坏物。
Ariyamagge patiṭṭhāpetukāmena nāma sabbasmimpi lokiyadhamme virajjanatthāya dhammo kathetabboti adhippāyena, ‘‘kasmā panā’’tiādinā codanā katā. Vineyyadamanakusalena bhagavatā veneyyajjhāsayavasena tāva catutthajjhānupekkhāya vaṇṇo kathitoti tassa parihāraṃ vadanto, ‘‘kulaputtassā’’tiādimāha.
欲于圣道中确立故，所谓一切世间法中清净无染的法应当被宣说，此乃依正法制而发问‘为何如此？’等以启发。世尊以应当摒弃不善心意而断恶，故以胜善之四禅的观想为表现，论述其特点时，说是为‘族中子弟’等开示之义，以示其涵摄。
§361
361.Tadanudhammanti tassa arūpāvacarassa kusalassa anurūpadhammaṃ, yāya paṭipadāya tassa adhigamo hoti, tassa pubbabhāgapaṭipadanti attho. Tenāha ‘‘rūpāvacarajjhāna’’nti. Taggahaṇāti tassa gahaṇena tassā paṭipattiyā paṭipajjamānena. Ito uttarinti ‘‘viññāṇañcāyatana’’ntiādīsu.
361.所谓依此法者，是指与无色禅相应的善法，借此修行途径得以成就，其先行部分即是修行的方法。因此称为‘色禅’。意义上‘接受’即该行为的实际成就。此处，上续有‘识与根界’等。
§362
362.Tassevāti arūpāvacarajjhānassa. Etaṃ pana savipākaṃ arūpāvacarajjhānaṃ samecca sambhuyya paccayehi katattā saṅkhataṃ. Pakappitanti paccayavasena savihitaṃ. Āyūhitanti sampiṇḍitaṃ. Karontena karīyatīti paṭipajjanakena paṭipajjīyati saṅkharīyati. Nibbānaṃ viya na niccaṃ na sassataṃ. Atha kho khaṇe khaṇe bhijjanasabhāvatāya tāvakālikaṃ. Tato eva cavanādisabhāvanti sabbametaṃ rūpāvacaradhammesu ādīnavavibhāvanaṃ. Dukkhe patiṭṭhitanti saṅkhāradukkhe patiṭṭhitaṃ. Atāṇanti cavanasabhāvāditāya tāṇarahitaṃ. Aleṇanti tato arakkhattā līyanaṭṭhānarahitaṃ. Asaraṇanti appaṭisaraṇaṃ. Asaraṇībhūtanti sabbakālampi appaṭisaraṇaṃ.
362.此为无色禅的本身。然其成熟阶段者，因为无色禅虽无色相，但于条件之缘合下，依缘而成，是有为法。所谓‘约束’，是指因缘俱足而有序。‘积聚’，意指结集凝聚。‘为之者当为’，谓依其修行者力行之。此如涅槃，非永恒亦非断灭；乃时刻因缘变化之法。亦谓随时消尽，因为有时产生又有时消亡，如此色禅应具此等烦恼消退之性质。依此正见，谓此类色禅事理，辨明烦恼苦集苦灭苦道之缘生。
Samattapattavise khandhādīsu gahite duttikicchā siyāti, ‘‘khandhaṃ vā sīsaṃ vā gahetuṃ adatvā’’ti vuttaṃ. Evamevāti etthāyaṃ upamāsaṃsandanā – cheko bhisakko viya sammāsambuddho. Visavikāro viya kilesadukkhānubandho, bhisakkassa visaṃ ṭhānato cāvetvā upari āropanaṃ viya bhagavato desanānubhāvena kulaputtassa kāmabhave nikantiṃ pariyādāya arūpajjhāne bhavanaṃ. Bhisakkassa visaṃ otāretvā pathaviyaṃ pātanaṃ viya kulaputtassa orambhāgiyakilesadukkhāpanayanaṃ.
于完全成就的五蕴等应证中，仍存短见难忍，谓‘不应执取五蕴或头颅’。如此比喻喻示—正觉如医师，烦恼毒治之师，借佛陀教法，化疾为安，给族中子弟带来欲界的安适安乐。犹如医师排除毒药，把毒去除，使毒性落土，化为族中子弟烦恼苦之减轻与远离。
Asampattassāti arūpāvacarajjhānaṃ anadhigatassa. Appaṭiladdhassevāti tassa vevacanaṃ. Sabbametanti ‘‘aniccaṃ adhuva’’ntiādinā vitthārato vuttaṃ sabbametaṃ ādīnavaṃ. Ekapadeneva ‘‘saṅkhatameta’’nti kathesi saṅkhatapadeneva tassa atthassa anavasesato pariyādinnattā.
不成就者即无所获得无色禅。谓‘未得故’。此说其语辞。在细致解释‘一切此法无常等’之时，详尽说明这具体凡夫烦恼的缺点。即单言‘是有为法’，彻底辩明有为法之不可常存之理。
Nāyūhatīti bhavakāraṇacetanāvasena byāpāraṃ na samūheti na sampiṇḍeti. Tenāha – ‘‘na rāsiṃ karotī’’ti. Abhisaṅkharaṇaṃ nāma cetanābyāpāroti āha – ‘‘na abhisañcetayatī’’ti. Taṃ pana phaluppādanasamatthatāya phalena kappananti āha ‘‘na kappetī’’ti. Sace abhisaṅkhāracetanā uḷārā, phalamahattasaṅkhātāya vuḍḍhiyā hoti, anuḷārā ca avuḍḍhiyāti āha – ‘‘vuḍḍhiyā vā parihāniyā vā’’ti. Buddhavisaye ṭhatvāti bhagavā attano buddhasubuddhatāya sīhasamānavuttitāya ca desanaṃ ukkaṃsato sāvakehi pattabbaṃ visesaṃ anavasesento tathā vadati, na sāvakavisayaṃ atikkamitvā attano buddhavisayameva desento. Tenāha – ‘‘arahattanikūṭaṃ gaṇhī’’ti. Yadi kulaputto attano…pe… paṭivijjhi, atha kasmā bhagavā desanāya arahattanikūṭaṃ gaṇhīti āha ‘‘yathā nāmā’’tiādi.
所谓‘未积聚’，谓因造作意志不聚合不凝结。意谓‘不堆积’。所谓‘未造作’，谓意志不作，不发起意思。又成说，因其未种下果因之故，称之‘不造作’。若造作意志炽盛，果报显著增长，则谓之‘增长或衰退’。立于佛境界时，世尊以其自在如狮，向弟子们述说教法，无私而特异，非越彼弟子境界，仅以自自觉境为教化，故说‘摄取阿拉汉群’。若族中子弟能辨识，则世尊何须多言‘摄取阿拉汉群’？遂以‘如是名言’等启发之。
Ito pubbeti ito anāgāmiphalādhigamato uttari upari. Assāti kulaputtassa. Kathentassa bhagavato dhamme neva kaṅkhā na vimati paṭhamamaggeneva kaṅkhāya samucchinnattā. Ekaccesu ṭhānesūti tathā vineyyaṭhānesu. Tathā hi ayampi kulaputto anāgāmiphalaṃ patvā bhagavantaṃ sañjāni. Tena vuttaṃ ‘‘yato anenā’’tiādi.
从此处之前至此处，乃至于不退转果得者为上。以此而言，是为世尊所说法中，绝无疑惑烦恼，第一之道断疑。所谓某些境地亦然，如此而断除。毕竟此亦如是，有子嗣者得不退转果后，知晓世尊。因此有云「由此乃至」等语。
§363
363.Anajjhositāti anajjhosanīyāti ayamatthoti āha – ‘‘gilitvā pariniṭṭhāpetvā gahetuṃ na yuttā’’ti.
363.『无所吞纳』者，谓不应被吞纳，此即其义——故说『吞咽而令究竟、执取，此不应理』。
§364
364. Rāgova anusayo rāgānusayo, so ca paccayasamavāye uppajjanārahoti vattabbataṃ labhatīti vuttaṃ – ‘‘sukhavedanaṃ ārabbha rāgānusayo uppajjeyyā’’ti. Na pana tassa uppādanaṃ atthi khaṇattayasamāyogāsambhavato. Esa nayo sesesupi. Itaranti adukkhamasukhavedanaṃ. Visaṃyuttoti kenaci saññojanena asaṃyuttatāya eva niyatavippayutto. Kāyassa koṭi paramo anto etassāti kāyakoṭikaṃ. Dutiyapadeti ‘‘jīvitapariyantika’’nti imasmiṃ pade. Visevanassāti upādānassa. Sītībhavissantīti padassa ‘‘nirujjhissantī’’ti attho vutto, kathaṃ pana vedayitānaṃ dvādasasu āyatanesu nirujjhanaṃ sītibhāvappattīti codanaṃ sandhāyāha – ‘‘kilesā hī’’tiādi. Samudayapañhenāti mahāsatipaṭṭhāne (dī. ni. 2.400; ma. ni. 1.133) samudayasaccanirodhapañhena. Nanu sabbaso kilesapariḷāhavigame sītibhāvo nāma vedanānirodhamattena adhippeto; tena idha vedayitāni vuttāni, na kilesāti vedayitānaṃ accantanirodhasaṅkhāto sītibhāvopi kilesasamucchedenevāti āha ‘‘vedayitānipī’’tiādi.
364.“Rāgova anusayo”为“烦恼习气”，此因缘相续而起，故称“缘生”；有说法谓“由乐受起，烦恼习气生起”。然其起无恒常，不为一念俱集所生。此说未尽。余为苦乐受。所谓“Visaṃyuttoti”意谓用某种缚缚力不缚，断尽杂染。体内之终极，谓“身体极限”，此等第二义为“生命终止”。“Visevanassāti”为执取之意。谓“将息之意”，此处意谓感受于十二入处断尽呈凉灭迹，故引喻“烦恼消亡”。以大念处问“起灭之谛”，故答曰“烦恼绝灭”等，判释亦出自大念处经义。切莫误解为烦恼尽除即是感受断尽。
§365
365.Idaṃopammasaṃsandananti ettha saññojanā dīpasikhā viya, adhiṭṭhānakapallikā viya vedanāya nissayabhūtā cattāro khandhā, telaṃ viya kilesā, vaṭṭi viya kammavaṭṭaṃ, upaharaṇakapuriso viya vaṭṭagāmī puthujjano, tassa sīsacchedakapuriso viya arahattamaggo santānassa samucchedakaraṇato, anāhārāya dīpasikhāya nibbāyanaṃ viya kammakilesānaṃ anantarapaccayato anāhārāya vedanāya anupādisesavasena nibbāyanaṃ.
365.“Idaṃopammasaṃsandananti”即为“此为烦恼如灯芯，依止于感受”，四蕴犹如灯芯之所依，一切烦恼如油脂；轮回如转动之轮；凡夫如抢油者；切断者如阿拉汉道破凡夫续处，烦恼因缘断而涅槃如灯芯无油之灭尽。由此说烦恼续处无余断尽，根本灭除。
Ādimhi samādhivipassanāpaññāhīti pubbabhāgapaṭipadābhūtā tayā paguṇasamādhito arahattassa padaṭṭhānabhūtavipassanāpaññāto ca. Uttaritarāti visiṭṭhatarā. Evaṃ samannāgatoti ettha evaṃ-saddo idaṃsaddatthavacanoti āha – ‘‘iminā uttamena arahattaphalapaññādhiṭṭhānenā’’ti. Sabbaṃ vaṭṭadukkhaṃ khepetīti sabbadukkhakkhayo, aggamaggo, taṃpariyāpannatāya tattha ñāṇanti āha – ‘‘sabbadukkhakkhaye ñāṇaṃ nāma arahattamagge ñāṇa’’nti. Arahattaphale ñāṇaṃ adhippetaṃ vuttanayena sabbadukkhakkhaye sante tannimittaṃ vā uppannañāṇanti katvā. Tassāti, ‘‘evaṃ samannāgato bhikkhu iminā paramena paññādhiṭṭhānena samannāgato hotī’’ti vuttabhikkhuno.
“Ādimhi samādhivipassanāpaññāhīti”意谓先有定后有观慧，是前半阶段之修习；分别较高者叫后半。故有言“以此卓越法得阿拉汉果慧”。谓此慧者，成就断尽苦恼之总，第一个得般涅槃慧称为一切苦灭慧。此慧在道已满、果初现时显现，故云得慧即得一切苦灭慧。由此判定，修行僧由最上慧力得此境界。
§366
366.Hīti yasmā. Vimuttīti arahattaphalavimutti, tasmā sabbadukkhakkhaye ñāṇanti arahattaphalañāṇaṃ adhippetaṃ. Saccanti paramatthasaccaṃ nibbānaṃ, na maggasaccaṃ. Kāmaṃ arahattaphalavimutti paṭipakkhehi akopanīyatāya akuppā, ‘‘sacce ṭhitā’’ti pana vacanato, ‘‘akuppārammaṇakaraṇena akuppāti vuttā’’ti āha. Vitathanti naṭṭhaṃ, jarāya maraṇena ca vipariṇāmetabbatāya yādisaṃ uppādāvatthāya jātaṃ, tato aññādisanti attho. Tathā hi taṃ jarāmaraṇehi parimusitabbarūpatāya ‘‘musā’’ti vuttaṃ. Tenāha – ‘‘mosadhammanti nassanasabhāva’’nti. Taṃ avitathanti taṃ vuttanayena avitathaṃ nāma, taṃ sabhāvo sabbakālaṃ teneva labbhanato. Samathavipassanāvasena vacīsaccatoti samathavipassanāvasena yaṃ visuddhimattaṃ vacīsaccaṃ, tato. Dukkhasaccasamudayasaccehi tacchavipallāsabhūtasabhāvehi. Iti nesaṃ yathāsakaṃ sabhāvena avitathabhāve amosadhammatāya tehipi avitathabhāvā paramatthasaccaṃ nibbānameva uttaritaraṃ. Tasmāti nibbānasseva uttaritarabhāvato.
366.“Hīti yasmā”意即“因其故”。解脱意为阿拉汉果实之解脱，故说一切苦灭慧者即以阿拉汉果慧为所摄。真实者，谓究竟真实涅槃，非道谛真实。谓阿拉汉果相反境界，当以非憎恨非激昂住执持，即“实在”，故言“真实恒存”，谓以不烦恼之所缘生无动摇住持。谓谎言者为“不生”。因老死变化本质，故此谎言意。“谎法”者谓毁灭之性。谓“不虚假”，意此义不虚假，性质常与正修止观恰合，故言止观念纯净正语。在苦集谛及其等谛的反妥状态确实相反。故依于最正真实涅槃，非虚假，是为最上实相，故称涅槃为上。
§367
367. Upadhīyati ettha dukkhanti upadhī, khandhā kāmaguṇā ca. Upadahanti dukkhanti upadhī, kilesābhisaṅkhārā. Paripūrā gahitā parāmaṭṭhāti pariyattabhāvena taṇhāya gahitā diṭṭhiyā parāmaṭṭhā. Samathavipassanāvasena kilesapariccāgatoti vikkhambhanavasena tadaṅgappahānavasena ca kilesānaṃ pariccajanato. Uttaritaro visiṭṭhatarassa pahānappakārassa abhāvato.
367. 此处所谓条件苦，是指条件的束缚，五蕴及欲爱品性皆属其内。条件之拘束即苦，是烦恼诸行为的结聚。取尽满具，谓受限于最高层次的执著，缘由见解，取于最高层。借止观相兼修以断烦恼，即为破除束缚，舍弃烦恼。虽然如此，因缺乏能更高层次完全断除的方便，故并无更上乘的断除者。
§368
368.Āghātakaraṇavasenāti cetasikāghātassa uppajjanavasena. Byāpajjanavasenāti cittassa vipattibhāvavasena. Sampadussanavasenāti sabbaso dussanavasena. Tīhi padehi yadi arahattamaggena kilesānaṃ pariccāgo cāgādhiṭṭhānaṃ, arahattamaggeneva nesaṃ vūpasamo upasamādhiṭṭhānaṃ hotīti dasseti. Ettha visesena pariccāgo sampajahanaṃ anuppattidhammatāpādanaṃ cāgo, tathā pana pariccāgena yo so nesaṃ tadā vūpasantatāya abhāvo, ayaṃ upasamoti ayametesaṃ viseso.
368. 以障碍作用来称，是心意的障碍生起。谓因心的失调状态。以全然恶道来称，是指一切恶的状态。若以三阶段说，应由阿拉汉道断除烦恼，则于断除烦恼的坚定断见心生灭之状态中，断尽烦恼亦成立。此中特别指断舍，是彻底灭除烦恼，远离缠扰的断舍，故其无断除者之别，谓此即为“止”，此为特别义。
§369
369.Maññitanti maññanā, ‘‘etaṃ mamā’’tiādinā kappanāti attho. Avijjāvibandhanataṇhāgāhādīnaṃ sādhāraṇabhāvato ayamahanti ettha ahanti diṭṭhimaññanādassanaṃ, sā pana diṭṭhi mānamaññanāya attaniyagāhavasena hotīti sveva ‘‘aya’’nti iminā gahitoti āha – ‘‘ayamahanti ekaṃ taṇhāmaññitameva vaṭṭatī’’ti. Ābādhaṭṭhenāti paṭipīḷanaṭṭhena. Maññanāvasena hi sattānaṃ tathā hoti. Antodosaṭṭhenāti abbhantaraduṭṭhabhāvena. Maññanādūsitattā hi sattānaṃ attabhāvo dukkhatāmūlāyatto, kilesāsucipaggharaṇato uppādanirodhabhaṅgehi uddhamuddhaṃ pakkapabhinno hotīti phalūpacārena ‘‘maññitaṃ gaṇḍo’’ti vutto. Anupaviṭṭhaṭṭhenāti anupavisitvā hadayamāhacca adhiṭṭhānena. Maññitañhi pīḷājananato antotudanato duruddharaṇato sallaṃ. Khīṇāsavamuni sabbaso kilesānaṃ santattā, tato eva pariḷāhānaṃ parinibbutattā vūpasantattā santo upasanto nibbutoti vuccati. Yattha ṭhitanti yasmiṃ asekkhabhūmiyaṃ ṭhitaṃ. Yadi bhagavā attano desanāñāṇānurūpaṃ desanaṃ pavattāpeyya, mahāpathaviṃ pattharantassa viya, ākāsaṃ pasārentassa viya, anantāparimeyyalokadhātuyo paṭicca tesaṃ ṭhitākāraṃ anuppūraṃ vicinantassa viya desanā pariyosānaṃ na gaccheyya. Yasmā panassa vineyyajjhāsayānurūpameva desanā pavatti, na tato paraṃ aṇumattampi vaḍḍhati. Tasmā vuttaṃ – ‘‘sabbāpi dhammadesanā saṃkhittāva, vitthāradesanā nāma natthī’’ti. Nanu sattapakaraṇadesanā vitthārakathāti? Na sāpi vitthārakathāti āha – ‘‘samantapaṭṭhānakathāpi saṃkhittāyevā’’ti. Sannipatitadevaparisāya ajjhāsayānurūpameva hi tassāpi pavatti, na satthudesanāñāṇānurūpanti. Yathānusandhiṃpāpesi yathāuddiṭṭhe anupubbena anavasesato vibhajanavasena desanāya niṭṭhāpitattā. Vipañcitaññū…pe… kathesi nātisaṅkhepavitthāravasena desitattā.
369. 「认知」谓意念，所谓认知即是我有等造作。无明所缠项，渴爱、执着等之常态，是对见解的执我之自性。由自身专注名为“此者”，意指正是此执取构成渴爱。（意即对此取为自我认知）磨损痛苦，谓因煎熬之苦。认知时，众生因此缘起。内在败坏，谓内心恶劣烦乱状态。因认知败坏，众生的“我执”根本沉痛，并由烦恼不净之粪厌憎恶所激起烦恼生灭，反复出现，故称为「认知障苦」。未起居于，谓未正式安住于心的中心处。此认知因压迫而激烈，内心迷乱难治。有灭尽余染之圣者，安住于一切烦恼的断尽，故称为无虑、安稳、涅槃者。常立于无染地，犹如初心保持。若世尊为适合听者根器而说法，正如手托大地，拓展虚空，无边无量诸界，依止其中而宣说，则此种宣说不会止息。因对修行者根器具有相应而定量的教诲，故不会超量增长。故说：“一切法的教说皆简略展开，详尽之说则无。”然世间众生所须用种种仪式等均属详尽说法？非也，此亦简明法会。诸天众会至此亦因众生心根契合而来，而非为世尊之智慧随顺。此言已依渐次般智，依次序，未尽断除而依破坏段阶而分别开展教法。具智慧者……于诸论述中，仅以简略详尽为说义而宣说。
§370
370.Aṭṭhannaṃ parikkhārānanti nayidamanavasesapariyādānaṃ, lakkhaṇavacanaṃ panetaṃ, aññatarassāti vacanaseso. Tathā hi, ‘‘mayhaṃ iddhimayaparikkhāralābhāya paccayo hotū’’ti patthanaṃ paṭṭhapetvā pattacīvaraṃ, pattaṃ, cīvarameva vā dinne carimabhave iddhimayaparikkhāro nibbattatīti vadanti. Adinnattāti kecivādo, tenāha ‘‘kulaputto’’tiādi. Okāsābhāvatoti upasampadālakkhaṇassa asambhavato. Tenāha – ‘‘kulaputtassa āyuparikkhīṇa’’nti. Udakatittha…pe… āraddho paramappicchabhāvato.
370. 八种器具，即此处不尽之陈述，是指具体特点用语，特某处提及。因有“为我得神通之用具为因”之开端，令披挂袈裟、缠披等于临终生起神通使然。所谓不夺他物，谓有种族身份不可违。故曰“世袭者寿命将尽”。释迦海岸……皆以强烈渴求所引起。
Vibbhantāti bhantacittā. Siṅgena vijjhitvā ghātesi purimajātibaddhāghātatāyāti vadanti.
分裂者，意指心破坏者。狮子已被击杀，指先前生死之拘束与杀害。
Mānusaṃ yoganti manussattabhāvaṃ. Attabhāvo hi yujjati kammakilesehīti ‘‘yogo’’ti vuccati. Upaccagunti upagacchiṃsu. Upakotiādi tesaṃ nāmāni.
人道所缘者，即为人道之存在。存在自身，因业与烦恼故称“缘”。靠近来者及至者，是此等名相。
Gandhakaṭṭhehīti candanāgarusaḷaladevadāruādīhi gandhadārūhi. Sesaṃ suviññeyyameva.
所谓香膏，是由檀香树、榆树等香木制成的香精油。其余成分应当妥善了知。
Dhātuvibhaṅgasuttavaṇṇanāya līnatthappakāsanā samattā. · 《界分别经》注释之隐义阐明已竟。
11. Saccavibhaṅgasuttavaṇṇanā十一、《谛分别经》注释
§371
371.Ācikkhanāti – ‘‘idaṃ dukkhaṃ ariyasaccaṃ, ayaṃ dukkhanirodhagāminī paṭipadā ariyasacca’’nti ādito kathanaṃ. Desanāti tasseva atthassa atisajjanaṃ pabodhanaṃ. Paññāpanāti pakārehi ñāpanā, sā pana yasmā itthamidanti veneyyānaṃ paccakkhato dassanā, tesaṃ vā santāne patiṭṭhāpanā hoti, tasmā āha – ‘‘dukkhasaccādīnaṃ ṭhapanā’’ti. Paṭṭhapanāti patiṭṭhāpanā. Yasmā paṭṭhapiyamānasabhāvā desanā bhājanaṃ upagacchantī viya hoti, tasmā vuttaṃ – ‘‘paññāpanā’’ti, jānāpanāti attho. Vivaṭakaraṇāti desiyamānassa atthassa vivaṭabhāvakaraṇaṃ. Vibhāgakiriyāti yathāvuttassa atthavibhāgassa vitthārakaraṇaṃ. Pākaṭabhāvakaraṇanti agambhīrabhāvāpādanaṃ. Aparo nayo – catusaccasaññitassa atthassa paccekaṃ sarūpato dassanavasena idanti ādito sikkhāpanaṃ kathanaṃ ācikkhanā, evaṃ parasantāne pabodhanavasena pavattāpanā desanā, evaṃ vineyyānaṃ cittaparitosajananena tesaṃ buddhiparipācanaṃ ‘‘paññāpanā’’ti vuccati. Evaṃ paññāpentī ca sā desiyamānaṃ atthaṃ veneyyasantāne pakārato ṭhapeti patiṭṭhapetīti ‘‘paṭṭhapanā’’ti vuccati. Pakārato ṭhapentī pana saṃkhittassa vitthārato paṭivuttassa punābhidhānato ‘‘vivaraṇā’’ti, tassevatthassa vibhāgakaraṇato ‘‘vibhajanā’’ti, vuttassa vitthārenābhidhānato vibhattassa hetudāharaṇadassanato, ‘‘uttānīkamma’’nti vuccati. Tenāha – ‘‘pākaṭabhāvakaraṇa’’nti, hetūpamāvasenatthassa pākaṭabhāvakaraṇatoti attho.
371.“诠述（ācikkhanā）”者，谓“此乃苦圣谛，此乃通向苦灭之道之圣谛”之初始宣说。具足“说法”之义，即对该义理之深切启发。所谓“显扬（paññāpanā）”，是指各种方式的宣示，因其明示此法，即其能令受者明了修行次第，乃坚立于圣谛之诸法，如因此说“苦圣谛等之立定”。“设立（paṭṭhapanā）”者，即确立之义。因说法如供养品般亲近临近，故谓之“宣扬”，又亦谓知晓其义。所谓“展开阐发”，即对说法所显义理之详尽分解。所谓“分明阐述”，即对已说义项的细节分解。所谓“彰显明露”，谓去除其深邃不明之性格。另一义解即对四圣谛观念之说明，乃用作初学规训之诠释。其语义乃令发起法智，泽被净化心识，为“显扬”之意。如此“宣扬”者，乃由说法显义，以亲近相应众生而立，故谓“设立”。“设立”又因由简略论述转为广博详说，故又称“说明”；因详说故又称“分解”；因分解且举因证，故谓“分析”或“指出”；谓“彰显明露”，即“彰显”。故称“彰显明露”，因有原因之等比显现，故谓“彰显明露”。
Anuggāhakāti anuggaṇhanakāmā. Svāyamanuggaho saṅgahavatthuvasena pākaṭo hotīti āha ‘‘āmisasaṅgahenā’’tiādi. Janetā janettīti āha ‘‘janikā mātā’’ti. Vuddhiṃ parisaṃ āpādetīti āpādetā. Tenāha ‘‘posetā’’ti. Idāni dvinnaṃ mahātherānaṃ yathākkamaṃ sabrahmacārīnaṃ bhagavatā vuttehi janikaposikamātuṭṭhāniyehi saṅgāhakataṃ vitthārato dassetuṃ, ‘‘janikamātā hī’’tiādi vuttaṃ. Paratoghosena vināpi uparimaggādhigamo hotīti ‘‘paccattapurisakārenā’’ti vuttaṃ. Paṭhamamaggo eva hi sāvakānaṃ ekantato ghosāpekkhoti. Pattesupīti pi-saddena pageva appattesūti dasseti. Bhavassa appamattakatā nāma ittarakālatāyāti āha ‘‘accharāsaṅghātamattampī’’ti. Janetāti janako, thero pana ariyāya janayitā. Āpādetāti vaḍḍhetā paribrūhetā. Purimasmiṃ saccadvaye sammasanaggahaṇaṃ lokiyattā tassa, itarasmiṃ tassa aggahaṇaṃ lokuttarattā.
“随从（anuggāha）”者，谓随顺随从之意。自在随从，若组织之所依，如谓“衣物聚合”等。造作者称彼为“生者”、“育者”母亲。增长养育谓之“增益”。故称“扶持”。今为两位长老，依佛所说作法随从，广说其缘起由来，彰显“生母如是”等之义。因彼缘境之外亦有通达正道之道，称为“由个人自身所达”。初道即断绝弟子之专注于名闻之声闻道。所谓“未达”，谓限制未逮也。谓彼生死不掉转之意，故曰“极限将至”，意谓无常之流转。由此说“离欲念念”，亦即断除欲念为净利。诸此观念皆属出离之念头。诸念头俱合同一心无分别而得。若得一心，何以克除三种邪见？故曰“其处”云云。谓非多处所得，乃指向正念行为之三业。不分别获者，表明该正念系正确之三业行为所成。故见正念行具四种功德之起于当下。余义实宜了知。
Kāmehi nikkhanto saṅkappo nekkhammasaṅkappo. Svāyamassa tato nikkhamanattho tesaṃ paṭipakkhabhāvato tehi visaṃsaggato virajjanato samucchindanato sabbaso vivittabhāvato ca hotīti dassetuṃ, ‘‘kāmapaccanīkaṭṭhenā’’tiādi vuttaṃ. Tattha kāmapadaghātanti yathā kāmo padaṃ patiṭṭhaṃ na labhati, evaṃ hananaṃ, kāmasamucchedanti attho. Kāmehi sabbaso vivittattā kāmavivitto, ariyamaggo, tassa anto, ariyaphalaṃ, tasmiṃ kāmavivittante. Eseva nayoti iminā ‘‘byāpādapaccanīkaṭṭhenā’’tiādiyojanaṃ atidisati. Sabbe cete nekkhammasaṅkappādayo nānācittesu labbhantīti yojanā. Yadi ekacitte labbhanti, kathaṃ tividhamicchāsaṅkappānaṃ samugghātoti āha ‘‘tatra hī’’tiādi. Na nānā labbhatīti iminā tividhakiccakāritaṃ sammāsaṅkappassa dasseti. Kiccavasena hi tassa nāmassa lābho. Sammāvācādīnampi maggakkhaṇe ekacitte labbhamānānampi catukiccakāritāya catubbidhanāmāditā veditabbā. Sesaṃ suviññeyyameva.
由诸欲念断绝而集之意念，谓断欲之意念。由其自身离欲之缘起，因故彼为“断除衣钵聚合”之相，故称“断欲念”。所谓“除欲”，如言“除欲谓失去欲身也”，其意是割除、灭除。故有“欲令不存在”之义。此为远离欲行之大道。此法之终结，亦为道果之体现。于此欲断除处，由此唯一脉络名之。如此引喻“烦恼断结”，谓破除嗔恨意念。谓众多出离意念，悉因不同心识而生，故此由一心所得不可得多。若得一心，如何三恶意念能并存乎？故曰“是处”云云。以此显明三种业责由正念警觉之身心行为而结集。此义详解当细审。余义务须深明。
Saccavibhaṅgasuttavaṇṇanāya līnatthappakāsanā samattā. · 《谛分别经》注释之隐义阐明已竟。
12. Dakkhiṇāvibhaṅgasuttavaṇṇanā十二、《施分别经》注释
§376
376.Mahāpajāpatigotamīti ettha gotamīti tassa gotamagottato āgataṃ nāmaṃ, mahāpajāpati pana guṇato. Taṃ vivarituṃ, ‘‘nāmakaraṇadivase panassā’’tiādi vuttaṃ. Mahatiṃ uḷāraṃ pajaṃ jananaposanehi parirakkhatīti mahāpajāpati. Paribhogavasena na haññatīti ahataṃ. Sippikānanti tantavāyānaṃ. Vāyanaṭṭhānanti vīnaṭṭhānaṃ. Tāni maṃ na tosenti kāyikassa puññassa abhāvato. Tenāha – ‘‘sahatthā katamevamaṃ tosetī’’ti. Pisitvā nibbattanaṃ katvā. Pothetvāti sukhumabhāvāpādanatthaṃ dhanukena netvā. Kālānukālañca dhātigaṇaparivutā gantvā vemakoṭiṃ aggahesi ekadivasanti adhippāyo. Evañhi ‘‘ekadivasaṃ pana…pe… akāsī’’ti purimavacanena taṃ na virujjheyya.
376.“玛哈巴嘉巴娣果德弥”者，名“果德玛”之族裔也，“玛哈巴嘉巴娣”谓其美德之称。为彰显之故，言“在授名之日为先”。所谓宏大之族裔，乃指出产养育之母之广大恩德。“护养不杀”谓不害生命。所谓“小针者”，乃指弦乐之琴弦。琴弦之声不悦，因其无功德。故言“何以此物致悦？”说“涂抹肥料”。谓采摘桑叶等，以滋润。寄生植物之生长，日以继夜，围绕各类枝干。彼日复一日采摘，传说领导称霸一日。故曰“某一日…”，此先前所说，不容更改也。
Cha cetanāti chabbidhā cetanā. Na hi tā chayeva cetanāti. Saṅghe gotami dehi…pe… saṅgho cāti idameva suttapadaṃ. Saṅghe gotami dehīti saṅghassa dānāya niyojesi, tasmā saṅghova dakkhiṇeyyataroti ayamevettha attho. Yadi evantiādinā tattha byabhicāraṃ dasseti. Rājamahāmattādayotiādinā tattha byatirekato nidassanaṃ āha. Mahantatarā bhaveyyunti ānubhāvādinā mahantatarā bhaveyyuṃ, na ca taṃ atthīti. Tasmāti yasmā guṇavisiṭṭhahetukaṃ dakkhiṇeyyataṃ anapekkhitvā attano dīyamānassa dāpanaṃ labhati, tasmā. Mā evaṃ gaṇhāti sammāsambuddhato saṅghova dakkhiṇeyyo’’ti mā gaṇha.
“Cetanā”者，谓六种意念诸法。非唯此六，而乃种种别法之总称。所谓“与众生之僧团交付”谓此即经文原言。所谓“与众生之僧团交付”者，将布施施予僧团，故称“供养僧众”。此意即此处之义。若依此说，亦即指出曲解。所谓“王侯大臣”等，乃显示诸异论者。其说“应有更宏大之证据”者，乃怪异非理之见解，非正法意。故以“因果关系”为由，证成该说乃理证之妄论，无实之说。故言“故应令正法得对待”，意谓乃由正觉者所立，故应依正法理惠施予僧众，毋令误取也。
Tattha nicchayasādhakaṃ suttapadaṃ dassento, ‘‘nayimasmiṃ loke…pe… vipulaphalesina’’nti āha. Svāyamattho ratanasutte (khu. pā. 6.3; su. ni. 226), ‘‘yaṃ kiñci vitta’’nti gāthāya, aggapasādasuttādīhi (itivu. 90) ca vibhāvetabboti. Tenāha – ‘‘satthārā uttaritaro dakkhiṇeyyo nāma natthī’’ti.
彼处显现能够决定之经文句子，称说：『此在世间……如是如彼，具丰富果报者』。此为自说之宝贵经文（《库帕卡经》六章第三节；《长部》二百二十六经文），又以诗句『凡财产者』为引，依序破释于《先师阁经》等（《伊图惟婆罗》九十经）。故说：『世尊上方者，不为南方称名』。
Gotamiyā antimabhavikatāya dānassa dīgharattaṃ hitāya sukhāya anuppādanato na taṃ garutaraṃ saṅghassa pādāpane kāraṇanti āha – ‘‘pacchimāya janatāyā’’tiādi. Vacanatopīti tassa vatthayugassa satthu eva paṭiggahaṇāya vacanatopi. Tenāha ‘‘na hī’’tiādi.
有关果德弥最后世时布施，长久利益和快乐的不断产生，谓此对僧团脚下来说并无更重之事，因而说『西方人民』等语。此语刚起，是依据与伴侣辩护师所定之师语证据。其又言：『非如是』等语。
Satthāsaṅghapariyāpannova īdise ṭhāne aggaphalaṭṭhatāya aṭṭha-ariyapuggalabhāvato, sace panassa na sayaṃ saṅghapariyāpannatā, kathaṃ saṅghe pūjite satthā pūjito nāma siyāti adhippāyo. Tīṇi saraṇagamanāni tayo eva aggapasādāti vakkhatīti adhippāyo. Abhidheyyānurūpāni hi liṅgavacanāni. Na ruhati ayāthāvapaṭipattibhāvato, na gihivesaggahaṇādinā gihibhāvassa paṭikkhipitattā. Na vattabbametaṃ ‘‘satthā saṅghapariyāpanno’’ti satthubhāvato. Sāvakasamūho hi saṅgho . Saṅghagaṇe hi satthā uttaritaro anaññasādhāraṇaguṇehi samannāgatabhāvato mūlaratanabhāvato ca.
比师及僧团环绕之地，因八圣人本性的首座果报显现，若自身未蒙覆含于僧团中，何以谓此僧团中之比师获称为受敬者、比师受敬之首座乎？三皈依即三者皆为首座净土，谓为主张。此皆与词义相合之标记语。此法不宜引申为如实修行者之状态，不因家住等外在事实，亦非称为『首座蒙涵於僧团』谓比师本性。弟子众集即是僧团。于僧聚内，比师为上位，具非常品德、根本宝贵之性。
§377
377. Sampatijātassa mahāsattassa sattapadavītihāragamanaṃ dhammatāvasena jātaṃ, paraṃ tadaññadaharasadisī paṭipattīti āha – ‘‘hatthapādakiccaṃ asādhentesū’’ti.
三百七十七、为具果报者大圣之生，因七境四行之解脱而生，此为法性所生，谓他表现智慧之见解，以此言说：『手脚职事不能及之众』。
§378
378.Paccūpakāraṃ na sukaraṃ vadāmi anucchavikakiriyāya kātuṃ asakkuṇeyyattā. Abhivādenti etenāti abhivādanaṃ. Vandamānehi antevāsikehi ācariyaṃ ‘‘sukhī hotū’’tiādinā abhivādenti nāma. Tena vuttaṃ ‘‘abhivādana’’nti. Tadabhimukho…pe… vanditvā nipajjati, seyyathāpi āyasmā sāriputto. Kālānukālaṃ upaṭṭhānaṃ bījayanapādasambāhanādi anucchavikakammassa karaṇaṃ nāma. Anucchavikaṃ kiriyaṃ kātuṃ na sakkotiyeva, yasmā ācariyena katassa dhammānuggahassa antevāsinā kariyamāno āmisānuggaho saṅkhampi kalampi kalabhāgampi na upetiyevāti. Tena vuttaṃ ‘‘na suppatikāraṃ vadāmī’’ti.
三百七十八、辅助帮助不易，我言因无法施作此渐进行为。敬礼，谓敬重。敬礼时，以最终践行者对师师言『愿安乐』等表达敬重。由此得名为『敬礼』。彼之所向，如老比库沙利子般，敬礼后则安住。时时对待乃是精进的接待、懒惰足跡的避免等行动，谓此行为不可施行。因师在教法上的支援，非用世物之积累量计，故无可计数、不可估量。由此说『我不言容易』。
§379
379.Pāṭipuggalikaṃ dakkhiṇaṃ ārabbha samuṭṭhitaṃ, ‘‘taṃ me bhagavā paṭiggaṇhatū’’ti mahāpajāpatigotamiyā vacanaṃ nimittaṃ katvā desanāya uṭṭhitattā. Na kevalañca tassā eva vacanaṃ, atha kho ānandattheropi…pe… samādapesi, tasmā vibhāgato cuddasasu…pe… hotīti dassetuṃ, imaṃ desanaṃ ārabhi. Tattha patipaccekaṃ puggalaṃ dīyatīti pāṭipuggalikaṃ. Paṭhamasaddo yathā aggattho, evaṃ seṭṭhapariyāyopīti āha ‘‘jeṭṭhakavasenapī’’ti. Aggā uttame khette pavattattā. Dutiyatatiyāpi paramadakkhiṇāyeva sabbaso sammāvikkhambhitarāgādikilesattā. Rāgādayo hi adakkhiṇeyyabhāvassa kāraṇaṃ. Tenevāha – ‘‘tiṇadosāni khettāni, rāgadosā ayaṃ pajā’’tiādi (dha. pa. 356). Yasmā pana savāsanaṃ sabbaso samucchinnakilesehi tato eva sabbaso appaṭihatañāṇacārehi anantāparimeyyaguṇagaṇādhārehi sammāsambuddhehi sadiso sadevake loke koci dakkhiṇeyyo natthi. Tasmā ‘‘paramadakkhiṇāyevā’’ti sāsaṅkaṃ vadati. Yasmā pañcābhiñño aṭṭhasamāpattilābhī eva hoti lokiyābhiññānaṃ aṭṭhasamāpattiadhiṭṭhānattā, tasmā ‘‘lokiyapañcābhiññe’’icceva vuttaṃ, na ‘‘aṭṭhasamāpattilābhimhī’’ti tāya avuttasiddhattā. Gosīladhātukoti gosīlasabhāvo, sīlavatā sadisasīloti attho. Tenāha ‘‘asaṭho’’tiādi. Tena na alajjidhātuko pakatisiddho idha puthujjanasīlavāti adhippetoti dasseti.
三百七十九、以涅槃者所继承之南方起始，『愿佛接纳此』乃大妈巴嘉巴娣果德弥以此言作凭据而起讲说。非独为她一语，后乃阿难长老等亦以此作为教化。为显现十三分流派，总起讲说。此处指出个别人物称为偏个人者。首称如古老军队领袖般称为『先号大军领袖』。此坐镇优越之土。第二第三流派亦皆以最正南方，而一切皆受制于贪等烦恼。贪等为南方不可入者因缘。故说『三毒之土，贪毒之民』等语。因其正法远离一切烦恼，故其正知行为断除，佛陀聚集无限无比之善法，洒布于世间，无有比于南方者。故称为『极南方』，表其态势。且因五通八定之觉者，具八成就力，故以世俗五通称之，未说八定成就故不同。戒界为戒之总称，有德者属戒者之意。故云『愚者』等语。此处谓非贪欲质疑者，亦非普通人之戒界。
Paricchindantoti ettakoti paccekappamāṇato tato eva aññamaññaṃ asaṅkaratova paricchindanto. Kathaṃ pana asaṅkhyeyyabhāvena vuccamāno vipāko paricchinno hoti? Sopi tassa paricchedo eva itarehi asaṃkiṇṇabhāvadīpanato, etadatthameva pubbe asaṅkaraggahaṇaṃ kataṃ. Guṇavasenāti lakkhaṇasampannādiguṇavasena. Upakāravasenāti bhogarakkhādiupakāravasena. Yaṃ posanatthaṃ dinnaṃ, idaṃ na gahitaṃ dānalakkhaṇāyogato. Anuggahapūjanicchāvasena hi attano deyyavatthupariccāgo dānaṃ bhayarāgaladdhukāmakulādivasena sāvajjābhāvato. Tampi na gahitaṃ ayāvadatthatāaparipuṇṇabhāvena yathādhippetaphaladānāsamatthabhāvato. Sampattassāti santikāgatassa. Tena sampattipayojane anapekkhataṃ dasseti. Phalaṃ paṭikaṅkhitvāti ‘‘idaṃ me dānamayaṃ puññaṃ āyatiṃ sukhahitabhāvāya hotū’’tiādinā phalaṃ paccāsīsitvā. Tenassa phaladāne namiyataṃ dasseti, yāvadatthanti iminā paripuṇṇaphalataṃ. Sataguṇāti ettha guṇasaddo na ‘‘guṇena nāmaṃ uddhareyya’’ntiādīsu (dha. sa. aṭṭha. 1313; udā. aṭṭha. 53; paṭi. ma. aṭṭha. 1.1.76; netti. aṭṭha. 4.38) viya sampattiattho, ‘‘taddiguṇa’’ntiādīsu viya na vaḍḍhanattho, ‘‘pañca kāmaguṇā loke, manochaṭṭhā paveditā’’tiādīsu (su. ni. 173) viya na koṭṭhāsattho, ‘‘antaṃ antaguṇa’’ntiādīsu (dī. ni. 2.377; ma. ni. 1.110; khu. pā. 3) viya na antabhāgattho, atha kho ānisaṃsatthoti dassento, ‘‘satānisaṃsā’’ti āha, te ānisaṃse sarūpato dassetuṃ, ‘‘āyusata’’ntiādi vuttaṃ. Sataguṇāti vā satavaḍḍhikāti evamettha attho daṭṭhabbo. Nipparitasaṃ karotīti āyuādīnaṃ ānisaṃsānaṃ aparittāsaṃ karoti. Atha vā nipparitasaṃ karotīti āyuādinimittaṃ aparittāsaṃ karoti. Atha vā nipparitasaṃ karotīti āyuādīni tato uttarimpi āhārādihetu aparittāsaṃ karoti. Attabhāvavinimuttasañcaraṇassa abhāvā, ‘‘bhavasatepi vutte ayamevattho’’ti vuttaṃ. Sabbatthāti, ‘‘puthujjanadussīle’’tiādīsu sabbavāresu. Nayo netabboti, ‘‘āyusahassaṃ vaṇṇasahassa’’ntiādiko nayo.
“Paricchindanti”者，谓分别切割。由个别现象的范围大小而为分别切割，故而相互互不混杂者，名为分别切割。那么，如何在无量无边的领域之中，因缘果报成为分别切割呢？此果报中的分别切割，亦因相互之间并无搅杂而成为分别切割之标志，这种情况，前前后后因缘已然形成分别界限。所谓“品质之量”，当指具有特定标志性品质的数量；“利益之量”，乃指保有生活所需之助益。若所供养者未被据为己有，则此布施缘于布施之德行特征。又若因期待回报、崇拜、供养神祇及求报等心态而布施，则因相续烦恼和贪求分别而为罪过。此亦未被依据其因缘果报具足成熟，而被完全视为不可得之布施。所谓“现前”，是指近在眼前者。由此近前利益所致之期许，是无分别境地之现象。所谓“期望之果”，意即「我愿此布施之功德，长远生生至未来带来幸福安乐」，诸如此等期望报果后，布施人与之相应。因此，布施以期成就该成熟之果实。所谓“百德”，此处非指“以品德为名”；亦非指“因品德而兴旺”；亦非指世间五欲之工巧招致心意专注；亦非指终极别境；也非指切断内外部分。此为所有资助结果之意。进而观所说“因缘”，谓百倍成就是其义，示现未令生命等因缘倒转消减。又或观无倒转，谓不令生命等因缘倒逆。或谓无倒转，谓不令生命等诸缘因倒逆。更有说“无倒转”，意指促进诸缘因不令失调。所谓“无法自在行”，当谓离身的形态而游行之无为；既已说“这是生命现象”，全体所说即指“外人不善之道”等。所谓“不应依止”，谓不该依止“寿命以千计、品色以千计”等，“此乃不当之理路”。
Sāsanāvataraṇaṃ nāma yāvadeva vaṭṭadukkhanittharaṇatthaṃ, tañca maggapaṭivedhanaṃ, tasmā nibbedhabhāgiyasaraṇagamanaṃ sikkhāpadasamādānaṃ pabbajjā upasampadā sīlaparipūraṇaṃ adhicittasikkhānuyogo vipassanābhāvanāti sabbāpesā sotāpattiphalasacchikiriyāya paṭipatti eva hotīti āha – ‘‘tisaraṇaṃ gato upāsakopī’’tiādi. Tattha yathā nibbedhabhāgiyo samādhi tāva nāma paramparāya ariyamaggādhigamassa paccayabhāvato upanissayo; tathā nibbedhabhāgiyaṃ sīlaparipūraṇaṃ upasampadā pabbajjā upāsakassa dasasu pañcasu sīlesu patiṭṭhānaṃ antamaso saraṇādigamanampi nibbedhabhāgiyaṃ ariyamaggādhigamassa upanissayo hotiyevāti, ‘‘sabbāpesā sotāpattiphalasacchikiriyāya paṭipattī’’ti vuttā. Tattha anaññasādhāraṇa-vijjācaraṇādi-asaṅkhyeyyaaparimeyya-guṇa-samudayapūrite bhagavati saddhamme ariyasaṅghe uḷāratarabahumānagāravataṃ gato. ‘‘Sammāsambuddho bhagavā, svākhāto dhammo, suppaṭipanno saṅgho’’ti tapparāyaṇatādiākārappatto ñāṇaparisodhito pasādo saraṇagamananti tena vatthugatena pasādena paribhāvite santāne kataṃ puññakkhettasampattiyā mahapphalaṃ mahānisaṃsameva hotīti āha – ‘‘tasmiṃ dinnadānampi asaṅkhyeyyaṃ appameyya’’nti. Tayidaṃ saraṇaṃ vatthuttaye pasādabhāvena ajjhāsayasampattimattaṃ, tādisassa pana pañcasīlaṃ ajjhāsayasampattiupathambhito kāyavacīsaṃyamoti tattha dinnaṃ tato uttari mahapphalanti, dasasīlaṃ pana paripuṇṇuposathasīlaṃ, tattha dinnaṃ mahapphalanti, ‘‘tato uttari mahapphala’’nti vuttaṃ. Sāmaṇerasīlādīnaṃ pana uttari visiṭṭhatarādibhāvato tattha tattha dinnassa visesamahapphalatā vuttā.
“教法护持”者，谓究竟破除轮回苦之意义，及教导通达正道之含义；因此入于解脱不退之道场，受持学戒，证得戒具足，修习高心，彻观实相，皆为通达漏尽初果之实际修行，故尊称为“三皈依弟子”等。正如得解脱者之禅那，乃因依赖圣道之传承而成；如是戒具足者，乃因具受学戒及五戒之坚定，并奉行皈依等，亦为满足解脱道的条件。故称“诸心净者、断结群体”等，具备无尽无量、清净智慧并显著尊荣之理想，世尊法中称为“正觉者、广宣法、善修行群”。凭此修行净土而获得巨大功德及伟大因缘，故作“在所给施中具无量无边”等赞叹。此皈依乃因净土功德令心坚固。而五戒心坚固者，可克服身语意三业之不善，如布施布达能生大福。若具十戒满律仪者，则福德更增，被称为“十分福德之个体”。对于沙门戒等修行者，其所得福德也以顺序递进，所获无上殊胜果报亦被称述。
Maggasamaṅgitā nāma maggacittakkhaṇaparicchinnā, tasmiñca khaṇe kathaṃ dātuṃ paṭiggahetuñca sambhavatīti codeti ‘‘kiṃ pana maggasamaṅgissa sakkā dānaṃ dātu’’nti. Itaro tādise sati samayeti dassento, ‘‘āma sakkā’’ti paṭijānitvā, ‘‘āraddhavipassako’’tiādinā tamatthaṃ vivarati. Tasmiṃ khaṇeti tasmiṃ pakkhipanakkhaṇe. Yadi aṭṭhamakassa sotāpannassa dinnadānaṃ phalato asaṅkhyeyyameva, ko nesaṃ visesoti āha ‘‘tatthā’’tiādi. Tena satipi asaṅkhyeyyabhāvasāmaññe atthi nesaṃ appabahubhāvo saṃvaṭṭaṭṭhāyī asaṅkhyeyyamahākappāsaṅkhyeyyānaṃ viyāti dasseti. Maggasamaṅgīnaṃ tena tena odhinā saṃkilesadhammānaṃ pahīyamānattā vodānadhammānaṃ vaḍḍhamānattā apariyositakiccattā aparipuṇṇaguṇatā, pariyositakiccattā phalasamaṅgīnaṃ paripuṇṇaguṇatāti taṃtaṃmaggaṭṭhehi phalaṭṭhānaṃ khettātisayatā veditabbā. Heṭṭhimaheṭṭhimehi pana maggaṭṭhehi uparimānaṃ maggaṭṭhānaṃ phalaṭṭhehi phalaṭṭhānaṃ uttaritaratā pākaṭā eva. Tathā hi uparimānaṃ dinnadānassa mahapphalatā vuttā.
“道相合一”者，谓证得道果之其心念个别瞬间被切断，寂灭不续，因缘已断，故不能再生相续。由此生起时空上如何取得、持有，成为重大问题，故有人问：“证得道果瞬间，能否进行布施？”他者在此类场合答曰：“可以，因成熟正见有力。”详解道心之瞬间，即为道果证得之时刻。若是得第八果须陀洹果之善男子，所得到布施果业必是无法估量无量之功德，何有分别之异？笑称“果若不殊，有何分别？”由此可知证道瞬间之后，彼处有普遍极大福德，无少别处。诸道相合之缘由，乃是因舍弃了各种障碍与染污，断除各种污秽业力，弃恶自修，无所缺失，以增广之法能，令具足满满，故称为果实圆满。由此堪识广阔果实之福田，彼处遍布无尽福德力场。由下至上道果，福德宽广而渐进。上方所贸运布施之福德皆甚广大。
§380
380. Kāmañcettha buddhappamukhe ubhatosaṅghe kevale ca bhikkhusaṅghe dānaṃ atthi eva, na pana buddhappamukhe bhikkhusaṅghe, taṃ pana buddhappamukhaubhatosaṅgheneva saṅgahitanti aviruddhaṃ. Na pāpuṇanti mahapphalabhāvena sadisatampi, kuto adhikataṃ.
380. 关于赐与布施的问题，谓在佛陀面前，于二众合一处，惟有比库众得受布施，而非仅佛前比库众。然佛前合一两众，即比库众与佛前两众同时收受布施，两者无冲突成理。然即便如是，德报广大殊胜者也未必必然获得，如此可知更胜果报者亦不必然得至。
‘‘Tathāgate parinibbute ubhatosaṅghassa’’ icceva vuttattā – ‘‘kiṃ panā’’tiādinā codeti . Itaro parinibbute tathāgate taṃ uddissa gandhapupphādipariccāgo viya cīvarādipariccāgopi mahapphalo hotiyevāti katvā paṭipajjanavidhiṃ dassetuṃ, ‘‘ubhatosaṅghassā’’tiādi vuttaṃ. ‘‘Ettakāyeva, bhikkhū uddisathā’’ti evaṃ paricchedassa akaraṇena upacārasīmāpariyāpannānaṃ khettapariyāpannānaṃ vasena aparicchinnakamahābhikkhusaṅghe.
“当佛入般涅槃，二众合一”即此所言，所问为何？他者答曰，谓于已继佛而入涅槃之二众所献花香供养及衣物等供奉，功德殊胜无量；为示助人了解，故言“二众合一”。又谓此非广众大比库众之散乱，而是归入严格围限之无分别广大比库众之内。
Gottaṃ vuccati sādhāraṇanāmaṃ, mattasaddo luttaniddiṭṭho, tasmā samaṇāti gottamattaṃ anubhavanti dhārentīti gotrabhuno. Tenāha ‘‘nāmamattasamaṇā’’ti. Diṭṭhisīlasāmaññena saṃhato samaṇagaṇo saṅgho, tasmā saṅgho dussīlo nāma natthi. Guṇasaṅkhāyāti ānisaṃsagaṇanāya, mahapphalatāyāti attho. Kāsāva…pe… asaṅkhyeyyāti vuttā saṅghaṃ uddissa dinnattā. Yathā pana saṅghaṃ uddissa dānaṃ hoti, taṃ vidhiṃ dassetuṃ, ‘‘saṅghagatā dakkhiṇā’’tiādi vuttaṃ. Tattha cittīkāranti gāravaṃ.
“Gotta”是普遍称名，谓其音节短促且调息平稳，故可称为“Gotta”，意谓名号自有稳固根基。故称“名号之根坚者”。以此观之，众沙门依其正见、戒律与共修，皆为整齐之沙门众体，故无念乱之称。所谓“品德计算”者，谓因缘果报的计算；“广福德”即其涵义。举例如袈裟及不可数者，悉言供养比库众，即讲述供养众的方式。如供养众之法，称为“集众供养”；此中“礼敬者”意指对众体之尊敬。
Saṅghato na puggalato. Aññathattaṃ āpajjatīti ‘‘imassa mayā dinnaṃ saṅghassa dinnaṃ hotī’’ti evaṃ cittaṃ anuppādetvā, ‘‘saṅghassa dassāmī’’ti deyyadhammaṃ paṭiyādetvā sāmaṇerassa nāma dātabbaṃ jātanti aññathattaṃ āpajjati; tasmā tassa dakkhiṇā saṅghagatā na hotiyeva puggalavasena cittassa pariṇāmitattā. Nibbematiko hutvāti ‘‘kiṃ nu kho mayā imassa dinnaṃ hoti vā na vā’’ti vimatiṃ anuppādetvā, ‘‘yo panā’’tiādinā vuttākārena karoti.
依教法所受者属于僧团，不属于个人。若心不生他异之念，仅起「这即我所受，必归此僧团」之心，断除此心而承认名义归于僧团，则对沙玛内拉所应授的名义便生他异；因此，这份供养不会归于僧团，而是因心转变归于个人。若心熄灭，则生疑问：「我所受者究竟属于是与非？」由此起疑后，则用如“这个是谁？”等语句表示。
Tatthātiādinā vuttassevatthassa pākaṭakaraṇatthaṃ vatthuṃ nidasseti, ‘‘parasamuddavāsino’’tiādinā. Opuñjāpetvā paribhaṇḍaṃ kāretvā, haritagomayena upalimpitvāti attho. Kāsāvakaṇṭhasaṅghassāti kāsāvakaṇṭhasamūhassa. Ko sodhetīti mahapphalabhāvakaraṇena ko visodheti. Mahapphalabhāvāpattiyā hi dakkhiṇā visujjhati nāma. Tattha yesaṃ hatthe dinnaṃ, tesaṃ vasena paṭiggāhakato dakkhiṇāya visuddhattā, – ‘‘tadāpāhaṃ, ānanda, saṅghagataṃ dakkhiṇaṃ asaṅkhyeyyaṃ appameyyaṃ vadāmī’’ti (ma. ni. 3.380) ca vuttaṃ, tasmā kammavaseneva dakkhiṇāvisuddhiṃ pucchati. Itaro ariyasaṅghe dinnadakkhiṇāya nibbisiṭṭhaṃ katvā vuttattā matthakappattasseva ariyasaṅghassa vasena dakkhiṇāvisuddhiṃ dassento, ‘‘sāriputta…pe… sodhentī’’ti vatvā puna, ‘‘ye keci arahanto sodhentī’’ti dassento, ‘‘apicā’’tiādimāha. Therā ciraparinibbutāti idaṃ ajjatanānampi ariyānaṃ sāvakataṃ dassentena maggasodhanavasena vuttanti daṭṭhabbaṃ, na uddissa puññakaraṇe sati akaraṇappattiyā. Evañhi ‘‘asītimahātherā sodhentī’’ti idaṃ suvuttaṃ hoti, na aññathā.
这里引用语句等为讲说义理之目的，如“他方海滨居民”等。蕴集汇集并加以辱污，用牛屎糊涂之意表明。所谓袈裟团体即袈裟聚集体。有何净化？由大利果之因缘净化。因大利果的发生，供养者之供养净化。又说：「阿难，今我说无量广大之属僧团之供养。」如大尼柯耶所说，故询问供养净化乃依行为功德而非别故。其他圣僧受供养已净，故示其属僧之净，说明「沙利子等净化」；且言「一切阿拉汉均净化」，最后说「亦是如此」。长老常得涅槃，此今亦是对圣弟子以修行路径净化之说，非为功德功用。故说“长老不断净化”，不另有他义。
‘‘Saṅghagatāya dakkhiṇāyā’’ti kāmañcetaṃ sādhāraṇavacanaṃ, tathāpi tattha tattha puggalaviseso ñātabboti dassento, ‘‘atthi buddhappamukho saṅgho’’tiādimāha. Na upanetabbo bhagavato kāle bhikkhūnaṃ abhiññāpaṭisambhidāguṇavasena ativiya uḷārabhāvato, etarahi tadabhāvato. Etarahi saṅgho…pe… na upanetabboti ettha nayānusārena attho vattabbo. Tena teneva samayenāti tassa tassa kālassa sampattivipattimukhena paṭipattiyā uḷārataṃ anuḷāratañca ulliṅgeti. Yattha hi bhikkhū guṇehi sabbaso paripuṇṇā honti, tasmiṃ samaye saṅghagatā dakkhiṇā itarasmiṃ samaye dakkhiṇato mahapphalatarāti daṭṭhabbā. Saṅghe cittīkāraṃ kātuṃ sakkontassāti suppaṭipannatādiṃ saṅghe āvajjitvā saṅghagatena pasādena saṅghassa sammukhā viya tasmiṃ puggale ca gāravavasena dentassa puthujjanasamaṇe dinnaṃ mahapphalataraṃ saṅghato uddisitvā gahitattā, ‘‘saṅghassa demī’’tiyeva dinnattā ca.
所谓「属僧之供养」是通称，然于处处应知有个人特殊。以「有佛面前之僧团」为例。不应于佛世称赞比库们过度讥诮之能力，如今则无。因理由此处说僧团不应被如此赞扬。依因果之理，说明此事。即当比库们具足功德时，于那时属僧之供养才更大利益。显现于僧团的欣喜与庄严乃因依此。发起修行者以庄严之心，奉献与庄重对待此类供养，令此属僧供养较于属俗更为大利益，因称之为「供与僧团」。
Eseva nayoti iminā, ‘‘sotāpanne dinnaṃ mahapphalatara’’nti evamādiṃ atidisati. Ādi-saddena uddisitvā gahito sakadāgāmī, pāṭipuggaliko anāgāmīti evamādi saṅgahitaṃ. Mahapphalatarameva. Tenāha bhagavā – ‘‘na tvevāhaṃ, ānanda, kenaci pariyāyena saṅghagatāya dakkhiṇāya pāṭipuggalikaṃ dānaṃ mahapphalataraṃ vadāmī’’ti (ma. ni. 3.380). Yadi khīṇāsave dinnadānato saṅghato uddisitvā gahitadussīlepi dinnadānaṃ mahapphalaṃ, evaṃ sante – ‘‘sīlavato, mahārāja, dinnaṃ mahapphalaṃ, no tathā dussīle’’ti idaṃ kathanti āha – ‘‘taṃ imaṃ nayaṃ gahāyā’’tiādi. Saṅghato uddisitvā gahaṇavidhiṃ pahāya dussīlasseva gahaṇavasena vuttaṃ. Imasmiṃ catukke daṭṭhabbanti imassa padassa vasena daṭṭhabbaṃ. Tattha hi ‘‘paṭiggāhakā honti dussīlā pāpadhammā’’ti āgataṃ.
此即论旨，意谓圣入流者所受供养为大利益。以最初语句总结，成说依不同乘圣者分别：一来者、独觉、阿拉汉等，同谓为大利益。世尊言：「阿难，我从未以任何方式称赞过属僧之供养为比圣者所受供养更大利益。」若是清净之戒已断尽烦恼，他受供养归僧团则大利，但若是行为恶劣之人所供养，虽送予僧团亦非大利益，因他们说：「是为守戒善人之大利供养，不是恶行者之大利。」故世尊说不以属僧供养为准，排除恶行者算净供养。如在此四处显示的即是此语义。且「受戒者为恶人、恶法」等语已明。
§381
381.Visujjhatīti na kilissati, mahājutikārī mahāvipphārā hotīti attho. Sucidhammoti rāgādiasucividhamanena sucisabhāvo. Na pāpadhammoti na nihīnasabhāvo pāpakiriyāya. Akusaladhammo hi ekantanihīno. Jūjako sīlavā kalyāṇadhammo na hoti. Tassa mahābodhisattassa attano puttadānaṃ dānapāramiyā matthakaṃ gaṇhantaṃ mahāpathavīkampanasamatthaṃ jātaṃ, svāyaṃ dānaguṇo vessantaramahāraññā kathetabboti.
所谓净化，指不被污染，为大善行者所为大利益。净洁之法即尘垢不染的清净特性，不为恶法，非堕落之性。恶法必然堕落。堕落者虽守戒亦非善法。伟大菩萨于行布施波罗蜜中的子女布施，激起地大震动，表显自身布施德行广博深厚。
Uddharatīti bahulaṃ katapāpakammavasena laddhavinipātato uddharati. Tasmā natthi mayhaṃ kiñci cittassa aññathattanti adhippāyo.
救治指由多因多果诸恶业感报中解救。故我心无他念，无他心执，亦无他见解，是故独持此心。
Petadakkhiṇanti pete uddissa dātabbadakkhiṇaṃ. Pāpitakāleyevāti, ‘‘idaṃ dānaṃ asukassa petassa hotū’’ti uddisanavasena patte pāpitakāleyeva. Assāti petassa. Pāpuṇīti phalasamāpattiyā vasena pāpuṇi. Ayañhi pete uddissa dāne dhammatā.
“Petadakkhiṇā”者，谓给予托孤亡者的供养。所谓“Pāpitakāleye”，意指“于恶时”，因称此献施“此乃不乐之托孤亡者故”。依此义理，此名谓“恶境”，即托孤亡者；“Pāpuṇi”者，谓因果报而得，此中谓因施予托孤亡者而获果报。故此处指向以托孤亡者为对象的布施。
Tadā kosalarañño pariccāgavasena ativiya uḷārajjhāsayataṃ, buddhappamukhassa ca bhikkhusaṅghassa ukkaṃsagataguṇavisiṭṭhataṃ sandhāyāha, ‘‘asadisadānaṃ kathetabba’’nti.
时有迦尸国王以遏止诸恶行为的戒律，极力推崇，特为佛陀所率比库众所宣扬持守的优良品行鼓舞，因而规定“应辨真假施”，即教导区分真施与假施也。
Asārampi khettanti sārahīnaṃ dukkhettaṃ. Samayeti kasanārahe kāle. Paṃsuṃ apanetvāti nissāraṃ paṃsuṃ nīharitvā. Sārabījānīti sabhāvato abhisaṅkhārato ca sārabhūtāni bījāni. Patiṭṭhapetvāti vapitvā. Evanti yathā kassako attano payogasampattiyā asārepi khette phalaṃ adhigacchati. Evaṃ sīlavā attano payogasampattiyā dussīlassapi datvā phalaṃ mahantaṃ adhigacchati. Iminā upāyenāti iminā paṭhamapade vuttanayena. Sabbapadesūti sabbakoṭṭhāsesu visujjhanaṃ vuttaṃ, tatiyapade pana visujjhanaṃ paṭikkhittameva.
所谓“无实田”，乃无益之地；“时”谓不合时节。“取净土”谓除去泥沙等污物。所谓“实种子”即天性与所造习气俱生之种子。所谓“立定”是指种子已经播入土中。譬如农夫虽然在贫瘠土地上作业，但因其亲力耕作有果；同样，有德者凭自身努力，即使施予恶劣者也能获得大果。此处“以此法”指初次所述教导理路。所谓所有词汇，均谓净化，且“第三词”中谓净化乃斩除妨碍也。
§382
382. Arahato dinnadānameva aggaṃ dānacetanāya kenaci upakkilesena anupakkiliṭṭhattā, paṭiggāhakassa aggadakkhiṇeyyattā. Tenāha – ‘‘bhavālayassa bhavapatthanāya abhāvato’’ti, ‘‘ubhinnampī’’ti vacanaseso. Khīṇāsavo dānaphalaṃ na saddahatīti idaṃ tassa appahīnakilesajanassa viya kammakammaphalānaṃ saddahanākārena pavatti natthīti katvā vuttaṃ, yato arahā ‘‘asaddho akataññū ca…pe… poriso’’ti (dha. pa. 97) thomīyati. Asaddahanaṃ anumānapakkhikaṃ, anumānañca saṃsayapubbakaṃ, nissandiddho ca kammakammaphalesu paccakkhabhāvaṃ gato. Tameva hi nicchitabhāvasiddhaṃ nissandiddhataṃ sandhāya – ‘‘dānaphalaṃ saddahantā’’tiādi vuttaṃ. Yadi evaṃ tena katakammaṃ kammalakkhaṇappattaṃ hotīti āha ‘‘khīṇāsavenā’’tiādi. Tenevāha – ‘‘nicchandarāgattā’’ti, etañca lakkhaṇavacanaṃ, kenaci kilesena anupakkiliṭṭhattāti adhippāyo. Assāti khīṇāsavassa dānaṃ.
阿拉汉施予之意，于主要布施心念坚定纯净，不被杂染污染，因故为受赠者之最佳献施。彼失败者施果不可信，此乃因缘果报之中受疑之状。因阿拉汉自足，无疑施果，故称彼“心无疑惑，报未还等”，此为无疑不依于果报而纯然作用之义。此谓献施产果时无疑感，为确定不动之果。若因果之事尚未成就，即谓“已尽染污”，此亦表明染污断尽。故此处“阿拉汉之施”然后——指其成功施果也。
Kiṃ pana sammāsambuddhenātiādinā dāyakato dakkhiṇāvisuddhi coditā, sāriputtattherenātiādinā pana paṭiggāhakatoti vadanti; tadayuttaṃ, sāvakassa mahapphalabhāve saṃsayābhāvato, heṭṭhā nicchitattā ca, tasmā ubhayenapi dāyakato dakkhiṇāvisuddhi eva coditā. Sā hi idha sādhāraṇavasena nicchitattā saṃsayavatthu. Tenāha – ‘‘sammāsambuddhena…pe… vadantī’’ti. Sammāsambuddhaṃ hītiādi yathāvuttaatthassa kāraṇavacanaṃ. Añño dānassa vipākaṃ jānituṃ samattho nāma natthi sabbaso sattānaṃ kammavipākavibhāgajānanañāṇassa ananuññātattā. Tenāha bhagavā – ‘‘yasmā ca kho, bhikkhave, sattā na jānanti, dānasaṃvibhāgassa vipākaṃ yathāhaṃ jānāmi, tasmā adatvā bhuñjantī’’tiādi (itivu. 26). Etena ettha ñāṇavisodhanaṃ nāma kathitaṃ, na dakkhiṇāya visuddhi nāma dāyakato paṭiggāhakato ca vasena hotīti; sammāsambuddhena sāriputtattherassa dinnadānaṃ sabbaso upakkilesavisuddhiyā ñāṇassa ca ativiya uḷārattā mahānubhāvaṃ nāma siyā mahātejavantañca; na mahapphalaṃ tesaṃ santāne paripuṇṇaphalassa asambhavato. Yadi dinnadānaṃ paripuṇṇaphalaṃ na hoti ubhayavipākadānābhāvato, pavattivipākadāyī pana hotīti dassento, ‘‘dānaṃ hī’’tiādimāha.
然若论及正觉者所授施献之清净，及沙利长老等受施者之纯净，则二者具确定无疑。故二者皆具受施果之清净，称为施献清净。如是施受双方皆于施果无疑，普遍言之，此是施德果之无疑实证，犹如世尊言般：“众生因不知施果，故仍贪食。”此即知见之清净，非谓施与受之间各有异。以世尊及长老受施之施果，皆极度清明高妙而大光辉，不得谓其果实不满。若谓施献种皆不满，因二方果不成，致生果者，则谓“施果微薄”等。
Catūhīti sahayoge karaṇavacanaṃ, catūhi sampadāhi sahagatā sahitaṃ katvāti attho. Imā catasso sampadā sabbasādhāraṇavasena vuttā, na yathādhigatapuggalavasena. Tenāha – ‘‘deyyadhammassa dhammenā’’tiādi. Tasmiṃyeva attabhāveti yasmiṃ attabhāve taṃ dānamayaṃ puññaṃ uppannaṃ, tasmiṃyeva attabhāve vipākaṃ deti, cetanāya mahantattā diṭṭhadhammavedanīyaṃ hutvā vipaccatīti attho. Pubbacetanādivasenāti sanniṭṭhāpakajavanavīthito pubbāparavīthicetanāvasena, aññathā sanniṭṭhāpakavīthiyaṃyeva pubbacetanādivasenāti vattabbaṃ siyā. Sā hi cetanā diṭṭhadhammavedanīyabhūtā tasmiṃyeva attabhāve vipākaṃ deti, na itarā. Mahattatāti pubbābhisaṅkhāravasena ñāṇasampayogādivasena cetanāya uḷāratā. Khīṇāsavabhāvenāti yassa deti, tassa khīṇāsavabhāvena. Vatthusampannatāti ettha yathā paṭighasaññā nānattasaññānaṃ vigamena dibbavihārānaṃ vasena, byāpādasaññādīnaṃ vigamena brahmavihārānaṃ vasena, sabbaso rūpasaññānānattasaññānaṃ vigamena āneñjavihārānaṃ vasena sabbaso niccasaññādīnaṃ paṭippassaddhiyā sabbasaṅkhāravimukhatāya ariyavihārānaṃ vasena vatthusampannatā icchitā. Taṃtaṃsamāpattisamāpajjanena santānassa nirodhasādhanatā taṃ divasaṃ nirodhassa sādhanatā nāma. Vatthusampannatāti sabbaso nirodhasamāpattisamāpajjanena vatthusampannatā icchitā; na sabbaso anavasesasaññānirodhatāyāti āha – ‘‘taṃ divasaṃ nirodhato vuṭṭhitabhāvena vatthusampannatā’’ti. Saññānirodhassa cettha accāsannataṃ sandhāya, ‘‘taṃ divasa’’nti vuttaṃ. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva.
此“Catū”意谓伴随、聚合之谓，即四种圆满彼此俱足。此四圆满乃普遍通行之故，非仅针对特殊人。谓“赋予法之法”即此生命实相之法，谓以此自体产生施业福报，亦同理以此加成果报。所谓“初发意愿因由”，即前世因业习气之流转。在此意缘中，“因缘已具”故生果报，非他处生果。所谓“广大”指前修习因缘与智觉相连而意力充满。所谓“已尽染污体”，谓施者于果报中，因施净体使污垢已断。所谓“具足之本”，以比拟诸天神中除诸苦恼等不安分别，皆因脱离诸习气，由现行禅定中生起，以此为具足因缘。所谓“此乃日间之断灭获证”，指具此具足者得以中断或证悟业果之果实。论此“具足”，非谓或断诸分别无余，而是谓“现起日之断灭”，此处虽近似断灭，实为已分明了知者。此不明之处应以恰当方法深入理解。
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