1. Nidānasaṃyuttaṃ · 1. 因缘相应复注

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Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者

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Nidānavaggaṭīkā · 《因缘品疏》

1. Nidānasaṃyuttaṃ一、因缘相应

1. Buddhavaggo

第一品佛品

1. Paṭiccasamuppādasuttavaṇṇanā一、《缘起经》注释

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1. Dutiyasuttādīnipi paṭiccasamuppādavaseneva desitānīti āha ‘‘paṭhamaṃ paṭiccasamuppādasutta’’nti. Tatrāti padaṃ ye desakālā idha viharaṇakiriyāya visesanabhāvena vuttā, tesaṃ paridīpananti dassento ‘‘yaṃ samayaṃ…pe… dīpetī’’ti āha. Taṃ-saddo hi vuttassa atthassa paṭiniddeso, tasmā idha desassa kālassa vā paṭiniddeso bhavituṃ arahati, na aññassa. Ayaṃ tāva tatrasaddassa paṭiniddesabhāve atthavibhāvanā. Yasmā pana īdisesu ṭhānesu tatrasaddo dhammadesanāvisiṭṭhaṃ desaṃ kālañca vibhāveti, tasmā vuttaṃ ‘‘bhāsitabbayutte vā desakāle’’ti . Tena tatrāti yattha bhagavā dhammadesanatthaṃ bhikkhū ālapi abhāsi, tādise dese, kāle vāti attho. Na hītiādinā tamevatthaṃ samattheti.

第二品等诸经也是依缘起法如法宣说，故称为“初缘起经”。其中‘品’一词，指的是教说时间，在此处为僧团生活活动的特别含义，对此予以说明时说：“那时……等亦如是宣说”。此语正是为解释所说经义，因此于此处亦可解作教说的时间，不适用于他处。这就是该词在这里作为词义指示的说明。由于该处缘起语，在诸处经文中既表明教法之义，亦标明教说的时间，故以“应当宣说的教师时间”来释义。由此就如是，何时世尊为诸比库说明道理，即谓于彼时彼处。非所谓“与之无关”等等漫然之理。

Nanu ca yattha ṭhito bhagavā ‘‘akālo kho tāvā’’tiādinā bāhiyassa dhammadesanaṃ paṭikkhipi, tattheva antaravīthiyaṃ ṭhitova tassa dhammaṃ desesīti? Saccametaṃ. Adesetabbakāle adesanāya hi idaṃ udāharaṇaṃ. Tenāha ‘‘akālo kho tāvā’’ti. Yaṃ pana tattha vuttaṃ ‘‘antaragharaṃ paviṭṭhamhā’’ti, tampi tassa akālabhāvasseva pariyāyena dassanatthaṃ vuttaṃ. Tassa hi tadā addhānaparissamena rūpakāye akammaññatā ahosi, balavapītivegena nāmakāye. Tadubhayassa vūpasamaṃ āgamento papañcaparihāratthaṃ bhagavā ‘‘akālo kho’’ti pariyāyena paṭikkhipi. Adesetabbadese adesanāya pana udāharaṇaṃ ‘‘atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle nisīdi, vihārato nikkhamitvā vihārapacchāyāyaṃ paññatte āsane nisīdī’’ti evamādikaṃ idha ādisaddena saṅgahitaṃ. ‘‘Sa kho so bhikkhave bālo idha pāpāni kammāni karitvā’’ti evamādīsu (ma. ni. 3.248) padapūraṇamatte kho-saddo, ‘‘dukkhaṃ kho agāravo viharati appatisso’’tiādīsu (a. ni. 4.21) avadhāraṇe, ‘‘kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī’’tiādīsu (ma. ni. 1.31) ādikālatthe, vākyārambheti attho. Tattha padapūraṇena vacanālaṅkāramattaṃ kataṃ hoti, ādikālatthena vākyassa upaññāsamattaṃ, avadhāraṇatthena pana niyamadassanaṃ. ‘‘Tasmā āmantesi evā’’ti āmantane niyamo dassito hotīti.

但世尊于某处曾言“此处时机不合适”等外止教语，岂是中断教法宣说而中途止讲乎？实为如此。所谓不应宣说之时的止讲，就是此例；故言“不合时机”。而所言“进入殿中”者，亦是“不合时机”之别称。彼时，世尊因勤谨深入禅定，身无作意之举，行于非名体之境界。为尽除两者之纷扰及妄念，世尊以“不合时机”之辞，拒绝传讲。阐明止讲之时以外之例，有言“时世尊入道后，于某树下坐，起身从住处出，坐于僧房后所作知足位”等开头语为例，归纳而辑录于此处。又如“彼比库作恶业故，痛苦而不安”及“师已出世，弟子不修独处住”等列文注解初期时段句首含义。于是以词句补足为饰，或以开头意涵予以托显，或以注释说明其适切显现，故以表示：故此如是规谕等，则显明劝勉之法。

‘‘Bhagavāti lokagarudīpana’’nti kasmā vuttaṃ, nanu pubbe ‘‘bhagavā’’ti padaṃ vuttanti? Yadipi pubbe vuttaṃ, taṃ pana yathāvuttaṭṭhāne viharaṇakiriyāya kattuvisesadassanaparaṃ, na āmantanakiriyāya, idha pana āmantanakiriyāya, tasmā tadatthaṃ puna bhagavāti pāḷiyaṃ vuttanti. Tassatthaṃ dassetuṃ ‘‘bhagavāti lokagarudīpana’’nti āha. Kathāsavanayuttapuggalavacananti vakkhamānāya paṭiccasamuppādadesanāya savanayogyapuggalavacanaṃ. Catūsupi parisāsu bhikkhū eva edisānaṃ desanānaṃ visesena bhājanabhūtāti sātisayena sāsanasampaṭiggāhakabhāvadassanatthaṃ idha bhikkhugahaṇanti dassetvā idāni saddatthaṃ dassetuṃ ‘‘apicā’’ti āha. Tattha bhikkhakoti bhikkhūti bhikkhanasīlattā bhikkhanadhammattā bhikkhūti attho. Bhikkhācariyaṃ ajjhupagatoti buddhādīhipi ajjhupagataṃ bhikkhācariyaṃ uñchācariyaṃ ajjhupagatattā anuṭṭhitattā bhikkhu. Yo hi koci appaṃ vā mahantaṃ vā bhogakkhandhaṃ pahāya agārasmā anagāriyaṃ pabbajito, so kasigorakkhādīhi jīvikakappanaṃ hitvā liṅgasampaṭicchaneneva bhikkhācariyaṃ ajjhupagatattā bhikkhu. Parapaṭibaddhajīvikattā vā vihāramajjhe kājabhattaṃ bhuñjamānopi bhikkhācariyaṃ ajjhupagatoti bhikkhu piṇḍiyālopabhojanaṃ nissāya pabbajjāya ussāhajātattā vā bhikkhācariyaṃ ajjhupagatoti bhikkhūti evamettha attho daṭṭhabbo.

何以称世尊为“世间法之灯”乎？岂非早先曾以“世尊”称其乎？虽此前称之，然犹须视当下语意于僧团生活行为活动时区别功用（或传教仪式时之言辞），此处为劝诫行为时故用“世尊”语词，故此又称“世尊为世间法之灯”。谓此是以能启发听闻者之人称谓，依缘起法演说时的听闻理宜称谓。且于四众会中唯比库特别以此词称扬，是为彰显其对教法的信受之诚实，乃以比库为名称。所谓比库者，即因持戒修道故曰比库。若有人弃绝大、小财物，从家离俗，成为无家游方者，即是受持佛教修行道义之比库。若住非依赖他人或以寄居生活者，虽食施粥，亦为佛教生活准则所调伏之比库，故此处所说即为此义。

Ādinā nayenāti ‘‘bhinnapaṭadharoti bhikkhu, bhindati pāpake akusale dhammeti bhikkhu, bhinnattā pāpakānaṃ akusalānaṃ dhammānaṃ bhikkhū’’tiādinā vibhaṅge (vibha. 509) āgatanayena. Ñāpaneti avabodhane, paṭivedaneti attho. Bhikkhanasīlatā, na kasivāṇijjādīhi jīvanasīlatā. Bhikkhanadhammatā ‘‘uddissa ariyā tiṭṭhantī’’ti (jā. 1.7.59) evaṃ vuttabhikkhanasabhāvatā, na yācanākohaññasabhāvatā. Bhikkhane sādhukāritā ‘‘uttiṭṭhe nappamajjeyyā’’ti (dha. pa. 168) vacanaṃ anussaritvā tattha appamajjatā. Atha vā sīlaṃ nāma pakatisabhāvo. Idha pana tathādhiṭṭhānaṃ. Dhammoti vataṃ. Apare pana ‘‘sīlaṃ nāma vatavasena samādānaṃ. Dhammo nāma paveṇi-āgataṃ cārittaṃ. Sādhukāritā sakkaccakāritā ādarakiriyā’’ti vaṇṇenti.

“以宽容引导”乃指“断裂之法”，即比库断除恶不善法门。释义即觉悟、解脱之意。持戒即持比库戒，非是因生计贸易等俗业之持。持比库戒理者，以“为诸圣者所立”为旨，非出于乞求嗔恨之心。持戒之善业，须依不懈努力而行，不可懈怠。若非如此而执持戒，则戒即不纯净。此处又有观法，即戒即有纪实之性。此“法”即法理之意。又有别义云：“戒即确实之坚固之采纳”，“戒即依清凉法门行持”，“戒为善业之庄严”则各有所陈。

Hīnādhikajanasevitavuttinti ye bhikkhubhāve ṭhitāpi jātimadādivasena uddhatā unnaḷā, ye ca gihibhāve paresu atthikabhāvampi anupagatatāya bhikkhācariyaṃ paramakāpaññaṃ maññanti, tesaṃ ubhayesampi yathākkamaṃ ‘‘bhikkhavo’’ti vacanena hīnajanehi daliddehi paramakāpaññataṃ pattehi parakulesu bhikkhācariyāya jīvikaṃ kappentehi sevitaṃ vuttiṃ pakāsento uddhatabhāvaniggahaṃ karoti, adhikajanehi uḷārabhogakhattiyakulādito pabbajitehi buddhādīhi ājīvasodhanatthaṃ sevitaṃ vuttiṃ pakāsento dīnabhāvaniggahaṃ karotīti yojetabbaṃ. Yasmā ‘‘bhikkhavo’’ti vacanaṃ āmantanabhāvato abhimukhīkaraṇaṃ, pakaraṇato sāmatthiyato ca sussūsājananaṃ, sakkaccasavanamanasikāraniyojanañca hoti, tasmā tamatthaṃ dassento ‘‘bhikkhavoti iminā’’tiādimāha.

所谓恶少众多者，指即便身为比库，却因生死轮回之习气旺盛而狂暴举止者。又谓家庭中若他人有所利益，即不接纳正法修行为殊胜德者，二者皆作恶人，贪著有漏欲乐之名，即不能具足比库持戒生活恭敬之意。二者各有相广，以“比库”一词对彼等灵性低下且极恶之人，及对其共同尊重法生活的维持，均有所提醒。此语“比库”用作召唤之意，能促发其内心意向，助长心意专注，促使持戒奉行。故因此意义宣示“比库”的涵义。

Tattha sādhukaṃ manasikārepīti sādhukaṃ savane sādhukaṃ manasikāre ca. Kathaṃ pavattitā savanādayo sādhukaṃ pavattitā hontīti? ‘‘Addhā imāya paṭipattiyā sakalasāsanasampatti hatthagatā bhavissatī’’ti ādaragāravayogena kathādīsu aparibhavādinā ca. Vuttañhi ‘‘pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Na kathaṃ paribhoti, na kathikaṃ paribhoti, na attānaṃ paribhoti , avikkhittacitto dhammaṃ suṇāti ekaggacitto, yoniso ca manasi karoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammatta’’nti (a. ni. 5.151). Tenāha ‘‘sādhukaṃ manasikārāyattā hi sāsanasampattī’’ti. Sāsanasampatti nāma sīlādinipphatti. Paṭhamaṃ uppannattā adhigamavasena. Satthucariyānuvidhāyakattā sīlādiguṇānuṭṭhānena. Tiṇṇaṃ yānānaṃ vasena anudhammapaṭipattisambhavato sakalasāsanapaṭiggāhakattā.

此处所谓善心念者，即善于听闻与思惟。善于听闻与思惟如何发生？谓以“此处教法修行，诸法成就全备必定实显”为敬重推崇而在言说中不生轻慢。经中已说：“比库们，具足五法者，听闻正法能安然顺适进入善法所依。五法为何？不轻慢他人，不轻慢说法，不轻慢自心，以心不散，专注于法，善思维之。”（增支部 5.151）因是曰：“善于心念者，是教法成就。”教法成就是戒法的成就。首先，起于生起与得证；次之，依止于师长行为与依教如律持戒及诸德；第三，因三根马具照应正行，使一切教法被护持具足。

Santikattāti samīpabhāvato. Santikāvacarattāti sabbakālaṃ saṃvuttibhāvato. Yathānusiṭṭhanti anusāsaniyānurūpaṃ, anusāsaniṃ anavasesato paṭiggahetvāti attho. Ekacce bhikkhūti ye paṭiccasamuppādadhamme desanāpasutā, te. Pubbe ‘‘sabbaparisasādhāraṇā hi bhagavato dhammadesanā’’tiādinā bhikkhūnaṃ eva āmantanakāraṇaṃ dassetvā idāni bhikkhū āmantetvā dhammadesanāya payojanaṃ dassetuṃ kimatthaṃ pana bhagavāti codanaṃ samuṭṭhāpeti. Tattha aññaṃ cintentāti aññavihitā. Vikkhittacittāti asamāhitacittā. Dhammaṃ paccavekkhantāti hiyyo tato paradivasesu vā sutadhammaṃ pati manasā avekkhantā. Bhikkhū āmantetvā dhamme desiyamāne ādito paṭṭhāya desanaṃ sallakkhetuṃ sakkotīti imamevatthaṃ byatirekamukhena dassetuṃ ‘‘te anāmantetvā’’tiādi vuttaṃ.

“亲近”指接近状态。“常亲近”谓随时恭敬依止且无懈怠。依教既行合规而无缺漏即是其义。某些比库因缘生起缘起法被宣说，故以“世尊法说一切普遍”及诸说相召请比库，现在比库受召请为法说法，有所为利益及发起询问为何称为世尊，或有他意想法；心不集者谓心不专一，或经后日他方过处闻习法时心还未专注回顾此法。此中比库召请说法时，前提成立、依其禁戒者能坚持听闻乃至能辩论，故别示“彼不受召请者”。

Bhikkhavoti ca sandhivasena i-kāralopo daṭṭhabbo ‘‘bhikkhavo itī’’ti, ayañhi itisaddo hetuparisamāpanādipadatthavipariyāyapakārāvadhāraṇanidassanādianekatthapabhedo. Tathā hesa ‘‘ruppatīti kho, bhikkhave, tasmā ‘rūpa’nti vuccatī’’tiādīsu (saṃ. ni. 3.79) hetumhi dissati, ‘‘tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā’’tiādīsu (ma. ni. 1.29) parisamāpane, ‘‘iti vā evarūpā visūkadassanā paṭivirato’’tiādīsu (dī. ni. 1.13) ādiatthe ‘‘māgaṇḍiyoti tassa brāhmaṇassa saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpo’’tiādīsu (mahāni. 73, 75) padatthavipariyāye, ‘‘iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito. Saupaddavo bālo, anupaddavo paṇḍito’’tiādīsu (ma. ni. 3.124) pakāre, ‘‘atthi idappaccayā jarāmaraṇanti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ. Kiṃ paccayā jarāmaraṇanti iti ce vadeyya, jātipaccayā jarāmaraṇanti iccassa vacanīya’’ntiādīsu (dī. ni. 2.96) avadhāraṇe, ‘‘sabbamatthīti kho, kaccāna, ayameko anto, sabbaṃ natthīti ayaṃ dutiyo anto’’tiādīsu (saṃ. ni. 2.15; 3.90) nidassane . Idhāpi nidassane eva daṭṭhabbo. Bhikkhavoti āmantanākāro tamesa iti-saddo nidasseti ‘‘bhikkhavoti āmantesī’’ti. Iminā nayena bhaddantetiādīsupi yathārahaṃ itisaddassa attho veditabbo.

“比库”一词因省略中间成分见于语法省略现象中，表“比库们”之意，言语中“此为……比库们”等句式。此乃语言因果说明的词义与句末结束变化现象。如文中言“色即是，故称‘色’”“此乃因故，世尊非物质赠予者”“因之而无恶观”“某婆罗门名为恶言即名之行”等，是论面意义补显的各种对应变化。又举“有生死之因”“这是终极”“此即蠢者无畏，贤者有畏”等，皆为词句论释指示。此中“比库”名词举止及呼唤语皆可视作示例，可见此类语法意涵，依此同理理解。

Pubbe ‘‘bhagavā āmantesī’’ti vuttattā bhagavato paccassosunti idha bhagavatoti sāmivacanaṃ āmantanameva sambandhīantaraṃ apekkhatīti iminā adhippāyena ‘‘bhagavato āmantanaṃ paṭiassosu’’nti vuttaṃ. Bhagavatoti idaṃ pana paṭissavasambandhena sampadānavacanaṃ. Ettāvatā yaṃ kāladesadesakaparisāpadesapaṭimaṇḍitaṃ nidānaṃ bhāsitanti sambandho. Etthāha – kimatthaṃ pana dhammavinayasaṅgahe kariyamāne nidānavacanaṃ, nanu bhagavatā bhāsitavacanasseva saṅgaho kātabboti? Vuccate – desanāya ṭhitiasammosasaddheyyabhāvasampādanatthaṃ. Kāladesadesakanimittaparisāpadesehi upanibandhitvā ṭhapitā hi desanā ciraṭṭhitikā hoti asammosadhammā saddheyyā ca, desakālakattusotunimittehi upanibandho viya vohāravinicchayo. Teneva cāyasmatā mahākassapena ‘‘paṭiccasamuppādasuttaṃ, āvuso ānanda, kattha bhāsita’’ntiādinā desādipucchāsu katāsu tāsaṃ vissajjanaṃ karontena dhammabhaṇḍāgārikena ‘‘evaṃ me suta’’nti āyasmatā ānandena imassa suttassa nidānaṃ bhāsitaṃ.

昔日说“世尊召唤”，从过去时言及到这里“世尊”称呼乃是尊敬称谓，强调召请之意与对话发生之间的期盼关系。由此引申出“世尊召请说法，求受听其法言”之义。所谓“世尊”此语是表尊号非单纯指称，是为传法与受法因缘的语境标记。如此，所说《缘起经》等经文开端缘起语即是相承关系证明。即关于为何在诸教法律集内作前序立论，乃为了说明教法坐镇与讲授的因果关系，世尊正是此因缘的根本。“因缘集合法的说明”即此义。

Apica satthu sampattipakāsanatthaṃ nidānavacanaṃ. Tathāgatassa hi bhagavato pubbaracanānumānāgamatakkābhāvato sammāsambuddhabhāvasiddhi. Na hi sammāsambuddhassa pubbaracanādīhi attho atthi, sabbattha appaṭihatañāṇacāratāya ekappamāṇattā ca ñeyyadhammesu. Tathā ācariyamuṭṭhidhammamacchariyasatthusāvakānurodhābhāvato khīṇāsavattasiddhi. Na hi sabbaso khīṇāsavassa te sambhavantīti suvisuddhā cassa parānuggahappavatti, evaṃ desakasaṃkilesabhūtānaṃ diṭṭhisīlasampadādūsakānaṃ avijjātaṇhānaṃ accantābhāvasaṃsūcakehi ñāṇasampadāpahānasampadābhibyañjanakehi ca saṃbuddhavisuddhabhāvehi purimavesārajjadvayasiddhi, tato eva ca antarāyikaniyyānikadhammesu sammohābhāvasiddhito pacchimavesārajjadvayasiddhīti bhagavato catuvesārajjasamannāgamo attahitaparahitapaṭipatti ca nidānavacanena pakāsitā hoti, tattha tattha sampattaparisāya ajjhāsayānurūpaṃ ṭhānuppattikapaṭibhānena dhammadesanādīpanato, idha pana mūladvayavasena antadvayarahitassa tisandhikālabandhassa catubbidhanayasaṅkhepagambhīrabhāvayuttassa paṭiccasamuppādassa bodhiyā nidassanato cāti yojetabbaṃ. Tena vuttaṃ ‘‘satthu sampattipakāsanatthaṃ nidānavacana’’nti.

此乃说显世尊成就之前机言语。缘于如来无先师，是正觉者之本质。无须先师支持其义，遍处未见被破真知，且专注一切应知法。故由大师所引弟子无惊异随顺成就断灭烦恼，且经由净慧乐善修习断灭因缘之净智境界，断除见戒等烦恼污秽，彻底断除无明贪欲，成就如来身心清净。于此理境中生起“前离四害”成正觉者的四种清净功德，最终以此不遮碍因缘，实现彻悟生死轮回之尽。此种方便利益自他之行，于经文开头缘起言中予以阐扬，示其本末、位次、贯穿全法之理，是为“世尊成就显现前机语”的含义。

Tathā sāsanasampattipakāsanatthaṃ nidānavacanaṃ. Ñāṇakaruṇāpariggahitasabbakiriyassa hi bhagavato natthi niratthikā pavatti, attahitatthā vā, tasmā paresaṃ eva atthāya pavattasabbakiriyassa sammāsambuddhassa sakalampi kāyavacīmanokammaṃ yathāpavattaṃ vuccamānaṃ diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ sattānaṃ anusāsanaṭṭhena sāsanaṃ, na kabbaracanā. Tayidaṃ satthucaritaṃ kāladesadesakaparisāpadesehi saddhiṃ tattha tattha nidānavacanehi yathārahaṃ pakāsīyati, idha pana dvādasapadikapaccayākāravibhāvanena tena. Tena vuttaṃ ‘‘sāsanasampattipakāsanatthaṃ nidānavacana’’nti.

此是为说明教法成就之前机言语。因世尊具慧悲且行无所受束，不徒自利益，更为他人利益发展所有善业。诸佛随诸根身语意依正法训导护持众生，教法因缘如实演转非空言。古时代诸师同地会合，于此处处与本缘开头依次展开合于正教，故称“教法成就显现前机语”。因十二种缘起因素相续联结，此中缘起观察之理理隆重阐明。此即谓“教法成就显现前机语”。

Apica satthu pamāṇabhāvappakāsanena sāsanassa pamāṇabhāvadassanatthaṃ nidānavacanaṃ, tañcassa pamāṇabhāvadassanaṃ heṭṭhā vuttanayānusārena ‘‘bhagavā’’ti ca iminā padena vibhāvitanti veditabbaṃ. ‘‘Bhagavā’’ti ca iminā tathāgatassa rāgadosamohādi-sabbasaṃkilesamaladuccaritādidosappahānadīpanena vacanena anaññasādhāraṇasuparisuddhañāṇakaruṇādiguṇavisesayogaparidīpanena tato eva sabbasattuttamabhāvadīpanena ayamattho sabbathā pakāsito hotīti. Idamettha nidānavacane payojananidassanaṃ.

且又，世尊以其量度本质的显现，为了显示此教法的量度本质，说了因缘起句，并且根据此量度本质的显现，以下说出“世尊”这一称谓来指示，应当这样了知。此“世尊”一词，是以如来消除贪瞋痴等一切烦恼污秽的恶行，激发断除嗔恚的光明之言，并以无与伦比极为清净的智慧与慈悲等功德殊胜的光明相结合，从而显现一切众生的至善品性为旨意，故此此义在世间各处皆被昭示。此因缘起句的用意是为指示此事。

Nikkhittassāti desitassa. Desanāpi hi desetabbassa sīlādiatthassa vineyyasantānesu nikkhipanato ‘‘nikkhepo’’ti vuccatīti ‘‘suttanikkhepaṃ tāva vicāretvā vuccamānā pākaṭā hotī’’ti sāmaññato bhagavato desanāya samuṭṭhānassa vibhāgaṃ dassetvā ‘‘etthāyaṃ desanā evaṃsamuṭṭhānā’’ti desanāya samuṭṭhāne dassite suttassa sammadeva nidānaparijānanena vaṇṇanāya suviññeyyattā vuttaṃ. Tato heṭṭhā ‘‘kasmā bhagavatā paṭiccasamuppādavaseneva desanā āraddhā’’ti kenaci codanāya katāya ‘‘parajjhāsayoyaṃ suttanikkhepo’’ti parihāro sukathito hoti. Tattha yathā anekasataanekasahassabhedānipi suttantāni saṃkilesabhāgiyādipadhānanayena soḷasavidhataṃ nātivattanti, evaṃ attajjhāsayādisuttanikkhepavasena catubbidhabhāvanti āha ‘‘cattāro hi suttanikkhepā’’ti. Ettha ca yathā attajjhāsayassa aṭṭhuppattiyā ca parajjhāsayapucchāhi saddhiṃ saṃsaggabhedo sambhavati ‘‘attajjhāsayo ca parajjhāsayo ca, attajjhāsayo ca pucchāvasiko ca, attajjhāsayo ca parajjhāsayo ca pucchāvasiko ca, aṭṭhuppattiko ca parajjhāsayo ca, aṭṭhuppattiko ca pucchāvasiko ca, aṭṭhuppattiko ca parajjhāsayo ca pucchāvasiko cā’’ti ajjhāsayapucchānusandhisambhavato, evaṃ yadipi aṭṭhuppattiyā ajjhāsayenapi saṃsaggabhedo sambhavati, attajjhāsayādīhi pana purato ṭhitehi aṭṭhuppattiyā saṃsaggo natthīti. Nayidha niravaseso vitthāranayo sambhavatīti ‘‘cattāro hi suttanikkhepā’’ti vuttaṃ. Tadantogadhattā vā sambhavantānaṃ sesanikkhepānaṃ mūlanikkhepavasena cattārova dassitā, tathādassanañcettha ayaṃ saṃsaggabhedo gahetabboti.

“已设立者”是指定的。如是说教，因教言中关于戒律等相应规戒之法已被安置，故称为“已设立”。说教聚集之分类，称为“释出经文”，这表明已集成的真经显然存在。如是对世尊的说教进行界分标记，说“说教如此聚集”以示说教的该聚集，在经文的恰当因缘明了之下，以此加以描述显明。下文所以有“何故世尊乃已依缘起法而开始说教”之问，是由某人所提。对“此种经文释出”的回答，解释得很详尽。其间因为数百万、数千万种经文虽有区别，但因烦恼等所致之共同性质，仅不逾越十六种类别。因而再依自身妄想等为经文分类，以四种方式说“有四种经文释出”。于此，因妄想结合质疑产生各种复杂关系，出现妄想、他念、妄想的质疑者、妄想、他念、质疑者、复杂质疑者的关系。此类质疑间的相互关联众多，仅此可见有复杂的连系关系。故称出“四种经文释出”。下文即为解释这些复杂关系应当理解为此。

Tatrāyaṃ vacanattho – nikkhipīyatīti nikkhepo, suttaṃ eva nikkhepo suttanikkhepo. Atha vā nikkhipanaṃ nikkhepo, suttassa nikkhepo suttanikkhepo, suttadesanāti attho. Attano ajjhāsayo attajjhāsayo, so assa atthi kāraṇabhūtoti attajjhāsayo. Attano ajjhāsayo etassāti vā attajjhāsayo. Parajjhāsayepi eseva nayo. Pucchāya vasena pavattadhammo etassa atthīti, pucchāvasiko. Suttadesanāya vatthubhūtassa atthassa uppatti atthuppatti, atthuppattiyeva aṭṭhuppatti, sā etassa atthīti aṭṭhuppattiko. Atha vā nikkhipīyati suttaṃ etenāti suttanikkhepo, attajjhāsayādi eva. Etasmiṃ pana atthavikappe attano ajjhāsayo attajjhāsayo. Paresaṃ ajjhāsayo parajjhāsayo. Pucchīyatīti pucchā, pucchitvā ñātabbo attho. Tassa pucchāvasena pavattaṃ dhammapaṭiggāhakānaṃ vacanaṃ pucchāvasikaṃ, tadeva nikkhepasaddāpekkhāya pulliṅgavasena ‘‘pucchāvasiko’’ti vuttaṃ. Tathā aṭṭhuppatti eva aṭṭhuppattikoti evampettha attho veditabbo.

于此处语义是：出设，即安置，指经文经文的设立。又“设出”即释出，意指经文释出说教。说明“说教”二者义甚广，包含所持自身之妄想（自身觉知）及他念（他者觉知），故自身妄想是其存在之缘由。自身觉知与他念相对。质疑者指提出问题者，此称谓意指这一义。质疑者与质疑伴随者，谓因质疑产生之对话关系；复次，因因缘起，有复杂关联质疑、质疑伴随伙伴等，皆名“八重质疑”。释出经文即经文的释说，自身妄想、他念、质疑者、八重质疑，构成四种释出。此义理描述明确。

Apicettha paresaṃ indriyaparipākādikāraṇanirapekkhattā attajjhāsayassa visuṃ suttanikkhepabhāvo yutto kevalaṃ attano ajjhāsayeneva dhammatantiṭhapanatthaṃ pavattitadesanattā. Parajjhāsayapucchāvasikānaṃ pana paresaṃ ajjhāsayapucchānaṃ desanāpavattihetubhūtānaṃ uppattiyaṃ pavattitānaṃ kathaṃ aṭṭhuppattiyaṃ anavarodho, pucchāvasikaaṭṭhuppattikānaṃ vā parajjhāsayānurodhena pavattitānaṃ kathaṃ parajjhāsaye anavarodhoti? Na codetabbametaṃ. Paresañhi abhinīhāraparipucchādivinimuttasseva suttadesanākāraṇuppādassa aṭṭhuppattibhāvena gahitattā parajjhāsayapucchāvasikānaṃ visuṃ gahaṇaṃ. Tathā hi brahmajāladhammadāyādasuttādīnaṃ vaṇṇāvaṇṇaāmisuppādādidesanānimittaṃ ‘‘aṭṭhuppattī’’ti vuccati. Paresaṃ pucchaṃ vinā ajjhāsayaṃ eva nimittaṃ katvā desito parajjhāsayo, pucchāvasena eva desito pucchāvasikoti pākaṭovāyamatthoti. Attano ajjhāsayeneva katheti dhammatantiṭhapanatthanti daṭṭhabbaṃ. Dasabalasuttantahārakoti dasabalavagge anupubbena nikkhittānaṃ suttānaṃ āvali, tathā candopamahārakādayo.

这里说明：对他人的感官成熟等因素不予考虑，仅依自身妄想而具释出经文涵义。至于他人涉及的他念质疑伴随者以及与他念质疑相关的释出关系如何不受阻碍，及质疑伴随者所引发的他念质疑如何不阻碍他念者，均不需质疑。因为他人的烦恼质疑等行为根本受释出经文缘故，彻底掌握了因缘关系。多种如《梵网经》般众多经文的释教因缘，被称为“八种释出”。无他人提问时，以自身妄想作为缘由说明他念，或以质疑伴随者为由说明质疑伴随者，此皆清楚显明。由自身妄想而发生之释教，为建立法义之意。称为十部经典集，逐步安置已释出之经文，犹如月亮等形象。

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

解脱相关的法有闻于正信的根等。所谓自身妄想，是指主体之心。忍，是指深入己见的忍耐。心，是意念之意。行为，是指主张的认真意志。明了之性，是指明了之境界，或觉知的形态。

Ugghaṭitaññūti ugghaṭanaṃ nāma ñāṇugghaṭanaṃ, ñāṇena ugghaṭitamatte eva dhammaṃ jānātīti attho. Vipañcitaṃ vitthāritameva atthaṃ jānātīti vipañcitaññū. Uddesādīhi netabboti neyyo. Byañjanapadaṃ paramaṃ assāti padaparamo. Saha udāhaṭavelāyāti udāhāradhammassa uddese udāhaṭamatte eva. Dhammābhisamayoti catusaccadhammassa ñāṇena saddhiṃ abhisamāyogo. Ayaṃ vuccatīti ayaṃ ‘‘cattāro satipaṭṭhānā’’tiādinā nayena saṃkhittena mātikāya ṭhapiyamānāya desanānusārena ñāṇaṃ pesetvā arahattaṃ gaṇhituṃ samattho puggalo ‘‘ugghaṭitaññū’’ti vuccati. Ayaṃ vuccatīti ayaṃ saṃkhittena mātikaṃ ṭhapetvā vitthārena atthe vibhajiyamāne arahattaṃ pāpuṇituṃ samattho puggalo ‘‘vipañcitaññū’’ti vuccati. Uddesatoti uddesahetu, uddisantassa uddisāpentassa vāti attho, ‘‘uddisato’’tipi pāṭho, ayamevattho. Paripucchatoti paripucchantassa. Anupubbena dhammābhisamayo hotīti anukkamena arahattappatti hoti. Na tāya jātiyā dhammābhisamayo hotīti tena attabhāvena maggaṃ vā phalaṃ vā antamaso jhānaṃ vā vipassanaṃ vā nibbattetuṃ na sakkoti. Ayaṃ vuccatīti ayaṃ puggalo byañjanapadameva paramaṃ katvā ṭhitattā ‘‘padaparamo’’ti vuccati.

开启智慧者是指开启认识的智慧，乃借智慧之力彻知法义。通晓分析者，乃深解广释法义之人。不得指谓，谓不可指称。言辞极致，谓词言之极致也。于举例之时指示样本之意。法的通达，乃与四圣谛之智相应，称为法之完全贯通者。因此称此人曰“开启智慧者”。又分析详尽区别法义，能达到阿拉汉果位者，即称“通晓分析者”。指向，指示目标与对象之意。询问，言询问者之行为。此谓循序渐进地通达法义，遂得阿拉汉证悟。未必每生即得此贯通，故此并非以自身理由得正法药力亦无反复修习。此谓此人仅言辞为极致者也。

Ekacarāti vivekābhiratiyā ekavihārino. Dvicarāti dve ekajjhāsayā hutvā ñāṇacariyādivasena vicarantā. Esa nayo sesesu. Sattasuññatāpakāsanena suññataṃ. Tato eva saṇhaṃ sukhumaṃ. ‘‘Paresaṃ ajjhāsayavasena bhagavā idaṃ suttaṃ ārabhī’’ti vatvā te pana ‘‘pare’’ti vuttapuggalā aparikammikā suparisodhitapubbabhāgapaṭipadā cāti duvidhā, tadubhayesu satthu paṭipattiṃ upamāmukhena pakāsento yathā hītiādimāha. Rūpaṃ na samuṭṭhāpeti likhanavasena na uppādeti. Akatābhinivesanti vipassanābhāvanāya akatānuyogaṃ. Sīla…pe… sampadāyāti asamādinnasīlaṃ sīlasampadāya, suparisuddhasīlaṃ samādhisampadāya, anujukatadiṭṭhijukammaṃ diṭṭhisampadāya yojentoti yojanā.

一者独处，以离欲心安住；二者独处，是二念断已，以智行等诸法修习而行。这是余类之方法。所谓以七空相显现空。由此而有细微柔软。谓世尊以他心觉知说此经时，彼等言他，所谓他者，谓他人所说之人，行为清净，先行修道有二种。以此二者，对世尊之修行，借比喻指出，如「如何」等语曰：色不生，不起。如手写字，人不执着。唯有修习内观，勿起执着；戒……依此续，谓无取戒属于戒具足，清净戒属于定具足，引导相应见戒业属于见具足，称为相联结。

Yanti yaṃ pubbabhāgapaṭipadaṃ sandhāya. Sīlanti catupārisuddhisīlaṃ. Diṭṭhi cāti kammassakatādiṭṭhi ceva kammapathasammādiṭṭhi ca. Tividhenāti ajjhattaṃ bahiddhā ajjhattabahiddhāti evaṃ visayabhāvato tippakārena. Yathāvuttadiṭṭhivisuddhiyā visesapaccayaṃ sīlaṃyeva bhāvanāya adhiṭṭhānanti vuttaṃ ‘‘sīlaṃ nissāya sīle patiṭṭhāyā’’ti.

彼等依前行基因而行。戒者为四净戒之戒。见者谓作业所及见，及道中正见。三种分别为内外，内外二重合论。前面所说见的清净，特别因缘是戒，戒是修习之基，故称依戒而立戒具足。

Sudhantasuvaṇṇaṃ apagatasabbakāḷakaṃ. Caturassādidhoto suparimajjitamaṇikkhandho. Paccayadhammānaṃ avijjādīnaṃ tassa tassa paccayuppannassa hetupaccayādibhāvo paccayākāro. So pana atthato avijjā evāti āha ‘‘paṭiccasamuppādanti paccayākāra’’nti. Tenāha ‘‘paccayākāro hī’’tiādi.

纯净光明如金，去除一切污染。似四宝珠聚集至上。由因缘所生之无明等法，各各缘起，故成因缘相状。此义谓无明为缘之根本，故说缘起即因缘相状。其说「缘相」如是。

Kāmaṃ vo-saddo padaparaṭṭhito paṭiyogīatthavisesavācako, nāmaparabhūto pana taṃ taṃ kattukammakaraṇādisādhanavisiṭṭhameva pabodheti, hi-nipātaparabhūto pana vacanālaṅkāramattamevāti āha ‘‘voti…pe… dissatī’’ti. Taṃdesananti tassa paṭiccasamuppādassa desanaṃ. Sā hi idha ta-saddena paccāmasīyati. ‘‘Suṇāthā’’ti sotaviññeyyatāvacanato na kevalaṃ paṭiccasamuppādo.

欲为声，言语所指，专指名之义，非单单分别作用。谓其为作事之缘因，故为名。嗫嚅文字为装饰，故说“见之”等。此谓教学，即缘起之说。闻此则生开解耳，不唯缘起。

Ekatthametaṃ padaṃ ka-saddena padavaḍḍhanamattassa katattā, tasmā sādhusaddassa kato atthuddhāro sādhukasaddassapi kato eva hotīti adhippāyo. Sādhu bhanteti yācāmahaṃ bhanteti ayamettha atthoti āha ‘‘āyācane’’ti. Puna sādhu bhanteti evaṃ bhanteti ayamettha atthoti āha ‘‘sampaṭicchane’’ti. Sādhu sādhūti aho ahoti ayamettha atthoti vuttaṃ ‘‘sampahaṃsane’’ti. Sādhu dhammarucīti puññakāmo sundaroti attho. Paññāṇavāti paññavā. Addubbhoti adūsako. Daḷhīkammeti thirīkaraṇe sakkaccakiriyāyaṃ. Āṇattiyanti āṇāpane. ‘‘Suṇātha sādhukaṃ manasi karothā’’ti hi vutte sādhukasaddena savanamanasikārānaṃ sakkaccakiriyā viya tadāṇāpanampi vuttaṃ hoti. Āyācanatthatā viya cassa āṇāpanatthatā veditabbā.

“如此此语”，“谁声”者，谓因语增益词义。故称赞词为佛为住，“善赞词”当有义理。呼“善”者，请求义也。复称“赞善”亦当有义。谓赞善为美妙，犹智慧。无污者谓清净。加深者谓加强。劝导谓劝善。此时有请求故劝导亦如劝请。劝请之理应知。

Idānettha evaṃ yojanā veditabbāti sambandho. Sotindriyavikkhepanivāraṇaṃ savane niyojanavasena kiriyantarapaṭisedhanabhāvato, sotaṃ odahathāti hi attho. Manindriyavikkhepanivāraṇaṃ aññacintāpaṭisedhanato. Purimanti ‘‘suṇāthā’’ti padaṃ. Etthāti ‘‘suṇātha, manasi karothā’’ti padadvaye, etasmiṃ vā adhikāre. Byañjanavipallāsaggāhanivāraṇaṃ sotadvāre vikkhepapaṭibāhakattā. Na hi yāthāvato suṇantassa saddato vipallāsaggāho hoti. Atthavipallāsaggāhanivāraṇaṃ manindriyavikkhepapaṭibāhakattā. Na hi sakkaccaṃ dhammaṃ upadhārentassa atthavipallāsaggāho hoti. Dhammassavane niyojeti ‘‘suṇāthā’’ti vidahanato. Dhāraṇūpaparikkhāsūti ettha upaparikkhaggahaṇeneva tulanatīraṇādike diṭṭhiyā ca suppaṭivedhaṃ saṅgaṇhāti. Sabyañjanoti ettha yathādhippetamatthaṃ byañjayatīti byañjanaṃ, sabhāvanirutti. Saha byañjanehīti sabyañjano, byañjanasampannoti attho. Araṇīyato upagantabbato attho, catupārisuddhisīlādiko. Saha atthenāti sāttho, atthasampannoti attho. Dhammagambhīrotiādīsu dhammo nāma tanti. Desanā nāma tassā manasā vavatthapitāya tantiyā desanā kathanaṃ. Attho nāma tantiyā attho. Paṭivedho nāma tantiyā tantiatthassa ca yathābhūtāvabodho. Yasmā cete dhammadesanāatthapaṭivedhā sasādīhi viya mahāsamuddo mandabuddhīhi dukkhogāḷhā alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Tena vuttaṃ ‘‘yasmā ayaṃ dhammo…pe… sādhukaṃ manasi karothā’’ti.

由此而知此相联结。谓止除耳识妨碍，依止入耳之作意，能令耳通畅无碍。心识妨碍者有所排斥他念。之前曰“听之”，谓听之意。此处为“听且思之”二词，乃二者之义也。阻止辅音转变，令耳不生误蔽。义务之免误蔽，则心识妨碍阻止。善开导听闻，故以“听之”引导。所谓受持调护者，谓在此处相较出入之理，且证见等清楚收摄。齐音谓符合正常义；同音一词，谓齐音。义理俱全。宜近入相，谓四净戒等。义俱全也。义理深远。如教法名称。说法者谓心中设立法，教导称述。义谓设立之义。认识谓竭悟，此义也。有此教义及理趣，心得真实明了。由此故谓深远。故谓“因为此法……善请内意”语。

Ettha ca paṭivedhassa dukkarabhāvato dhammatthānaṃ desanāñāṇassa dukkarabhāvato desanāya dukkhogāhatā, paṭivedhassa pana uppādetuṃ asakkuṇeyyattā tabbisayañāṇuppattiyā ca dukkarabhāvato dukkhogāhatā veditabbā. Desanaṃ nāma uddisanaṃ saṅkhepadassanasadisaṃ. Tathā hi vibhaṅgasutte ‘‘desessāmī’’ti vatvā puna ‘‘bhāsissāmī’’ti vuttaṃ. Tassa niddisanaṃ bhāsananti idhādhippetanti āha ‘‘vitthāratopi naṃ bhāsissāmīti vuttaṃ hotī’’ti. Paribyattaṃ kathanaṃ vā bhāsanaṃ.

这里说到，因对法义的深入理解是困难的，因对法义的说法是艰难的，所以开示教诲者难以发起断见；另外，因为难以生起识断之知，故应当知晓有难以断见之业执的破坏。所谓说法，是指对于所指事物的概括描述。正如《分別经》中所言：“我将说法”，然后复言：“我将说明”，对其诠释称为“讲说”，此处归属于“言说”范畴，故有“即使详尽也不作说明”之说。泛指任何绕圈子的话语或言说皆是。

Sāḷikāyiva nigghosoti sāḷikāya ālāpo viya madhuro kaṇṇasukho pemanīyo. Paṭibhānaṃ saddo. Udīrayīti uccārīyati, vuccatīti attho. Evaṃ vutte ussāhajātāti evaṃ ‘‘suṇātha sādhukaṃ manasi karotha, bhāsissāmī’’ti vutte ‘‘na kira satthā saṅkhepeneva desessati, vitthārenapi bhāsissatī’’ti sañjātussāhā haṭṭhatuṭṭhā hutvā.

正如喜鹊的鸣叫，是喜鹊般的谈话，悦耳动听，令耳安适，令人爱乐。那是灵巧的声音。所谓“朗诵”即言语的发出，说“发声”的意义。如此说时即成“生起热忱”，故说“听好话，存善心，吾必讲说”，但又说“佛陀不会简略说法，且必详尽阐明”，对此产生热忱，遂兴高采烈起立。

Katamoti tassa padassa sāmaññato pucchābhāvo ñāyati, na visesatoti tassa pucchāvisesabhāvaṃ kathento ‘‘kathetukamyatāpucchā’’ti vatvā teneva pasaṅgena mahāniddese āgatā sabbāpi pucchā atthuddhāranayena dasseti ‘‘pañcavidhā hi pucchā’’tiādinā. Tattha adiṭṭhaṃ joteti etāyāti adiṭṭhajotanā. Diṭṭhaṃ saṃsandīyati etāyāti diṭṭhasaṃsandanā. Saṃsandanañcettha sākacchāvasena vinicchayakaraṇaṃ. Vimatiṃ chindati etāyāti vimaticchedanā. Anumatiyā pucchanaṃ anumatipucchā. ‘‘Taṃ kiṃ maññatha bhikkhave’’tiādipucchāya hi ‘‘kā tumhākaṃ anumatī’’ti anumati pucchitā hoti. Kathetukamyatā kathetukamyatāya.

如问“其词为何”，一般认知是没有详细提问。此非详问，谓之“无特殊问”，而将此问差异性称作“欲为说明之问”，用此句联系大解说，显出所有问题皆由内容说明之需要而起，于是说“五种问”等等。在这里，“所见”者，是指被见之义。所谓“所见之义”是指所见依据的对象。所谓“联合”，是指对话时一面推敲探讨。一边破除疑惑，称为“破除烦恼”。“依愿意之许可方提出问”的问为“许可问”，如“比库，诸汝以为何意”为提问语，由此得出“欲为说明之问”的名。

Lakkhaṇanti ñātuṃ pucchito yo koci sabhāvo. Aññātanti yena kenaci ñāṇena aññātabhāvamāha. Adiṭṭhanti dassanabhūtena ñāṇena cakkhunā viya na diṭṭhataṃ. Atulitanti ‘‘ettakaṃ ida’’nti tulanabhūtena ñāṇena na tulitataṃ. Atīritanti tīraṇabhūtena ñāṇena akatañāṇakiriyāsamāpanataṃ. Avibhūtanti ñāṇassa apākaṭabhāvaṃ. Avibhāvitanti ñāṇena apākaṭīkatabhāvaṃ.

所谓“相”，即所询问的事物本质。“不知”指以某种智慧不知该事物，“所见”指因对现象的认知而成见虽未直接见物。“无量”即“非可量度”的认知，乃以对等认识而非等量所知。“超越”是说通过度过无知，具足认识完成之意。“没显”是智慧未彰显之状。“未彰”是智慧未完全显露之质。

Pañcasu pucchāsu yā buddhānaṃ sabbato na santi, tā dassetvā idhādhippetapucchaṃ nigametuṃ ‘‘tatthā’’tiādi vuttaṃ. Taṃ suviññeyyameva. Yadi paṭiccasamuppādo paccayākāro, atha kasmā bhagavatā paṭiccasamuppādadesanāya saṅkhārādayo paccayuppannā kathitāti āha ‘‘ettha cā’’tiādi. Paccayuppannampi katheti paccayuppannadassanena paccayadhammānaṃ paccayabhāvassa kathitabhāvato. Āhāravaggassātiādi ‘‘paccayākāro paṭiccasamuppādo’’ti dassanatthaṃ vuttaṃ. ‘‘Sambhavantī’’ti pāḷiyaṃ parato vuttaṃ kiriyāpadaṃ ānetvā yojeti, aññathā saṅkhārā kiṃ katāti vā karontīti vā na ñāyeyya. Pavattiyā anulomato ‘‘avijjāpaccayā’’tiādikā anulomapaṭiccasamuppādakathā.

在佛陀所说的五种问题中，不存在无所不在的问题，经此明显可信的问题而归纳说道：“如是。”此明彻可知。若缘起为缘引生现象，为何佛陀讲缘起时却说诸行等为缘生者？因果生者亦说，显因果之始末故。《食物品》等云“缘起因形”，出示缘起，借用旁引文句以导入，若不如此说，诸行作何？因缘顺转如“无明为谓因”等。

‘‘Avijjāya tvevā’’tiādikā pana tassa vilomato paṭilomakathā. Accantameva saṅkhāre virajjati etenāti virāgo, maggo. Asesanirodhāti asesetvā nirodhā samucchindanā. Evaṃ nirodhānanti evaṃ anuppādanirodhena niruddhānaṃ saṅkhārānaṃ nirodhā. Iti avijjādīnaṃ nirodhavacanena arahattaṃ vadati. Sakalassāti anavasesassa. Sattavirahitassāti paraparikappitajīvarahitassa. Vinivattetvāti anuppādanirodhadassanavasena viparivattetvā.

虽然说为“无明为因”等，此是倒说，对应正说则为正序言。彻底去除诸行就是“离欲”，即道。“无余灭”是指全部灭尽之义，即灭尽诸行的断除。如此“灭”，即说灭除诸行的断灭。以无明等的灭除语，用以称阿拉汉境界。所谓“圆满”指无余剩之境界。所谓“有情无”是断除他方妄想产生的生灭。所谓“转变”是指通过观如实见证无起无灭的断除，由此逆流转说诸法缘起。

Attamanāti pītisomanassena gahitacittā. Tathābhūtā ca haṭṭhacittā nāma hontīti āha ‘‘tuṭṭhacittā’’ti. ‘‘Tassa vacanaṃ abhinanditabba’’nti ettha abhinandanasaddo anumodanattho. ‘‘Abhinanditvā’’ti ettha sampaṭicchanattho. Idha pana ubhayatthopi vaṭṭatīti āha ‘‘anumodiṃsu ceva sampaṭicchiṃsu cā’’ti.

以欣喜欢悦的心意把握着心。所谓实相心，即称为慰心者。此处“慰心”一词，应理解为喜悦之意，以表示赞叹。所谓“欣悦”，此处表示称赞之意。这里因二者皆循环运行，故说：“他们既称赞，又称扬。”

Paṭiccasamuppādasuttavaṇṇanā niṭṭhitā. · 《缘起经》注释终了。

2. Vibhaṅgasuttavaṇṇanā2. 分别经注释

§2

2.Dutiyepīti dutiyasuttepi. Pi-saddena tadaññesu suttesupīti attho. ‘‘Visuddhimagge vuttā evā’’ti vatvāpi tadekadesaṃ idha viniyogakkhamaṃ dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Tanti mūlaṃ. Vitthāradesananti ‘‘vibhajissāmī’’ti padassa atthassa dassanavasena pavattaṃ vibhaṅgadesanaṃ. Uddesadesanā paṭhamasutte anulomadesanāsadisāva. Puna vaṭṭavivaṭṭaṃ dassentoti ‘‘iti kho, bhikkhave’’tiādinā pavattiṃ nivattiñca dassento. Paṭhamaṃ uddesavasena vibhajanavasena vivaṭṭaṃ dassitaṃ, tato eva byatirekanayena vivaṭṭampi dassitameva hotīti punaggahaṇaṃ.

二、所谓第二经，即指第二品所说。以“第二”二字，说的是其他经品的第二序。佛言：“诸净道中所说亦然。”虽言如此，当于此处断别理解，以为“例如如是”之理等示现。此即其根本。至于详细说明，则以“分明宣说者”为名，谓其由断别义而起的分析说明。其引导讲说者为第一经的顺修说明。复示轮回互转者，佛以“然则，乃至诸比库”等句，表明示现和终结。以第一指导说法分明宣说，继而特别说明解说，即复述之意。

Tesaṃtesaṃ sattānanti idaṃ kiñci pakārato anāmasitvā sabbepi satte sāmaññato byāpetvā gahaṇanti āha ‘‘saṅkhepato…pe… niddeso’’ti. Gatijātivasenāti pañcagativasena, tatthāpi ekekāya gatiyā khattiyādibhummadevādihatthiādijātivasena ca. ‘‘Cittaṃ mano’’tiādīsu viya kiccavisesaṃ, ‘‘mānasa’’ntiādīsu viya samāne atthe saddavisesaṃ, ‘‘paṇḍara’’ntiādīsu viya guṇavisesaṃ, ‘‘cetasikaṃ hadaya’’ntiādīsu viya nissayavisesaṃ, ‘‘cittassa ṭhitī’’tiādīsu viya aññassa avatthābhāvavisesaṃ, ‘‘alubbhanā’’tiādīsu viya aññassa kiriyābhāvavisesaṃ, ‘‘alubbhitatta’’ntiādīsu viya aññassa abhāvatāvisesanti evamādikaṃ anapekkhitvā dhammamattaṃ vā dīpanā sabhāvaniddeso. Jiṇṇassa jīraṇavasena pavattanākāro jīraṇatāti āha ‘‘ākāraniddeso’’ti.

所谓其众生者，舍诸特殊名号，泛指一切众生如常所包摄，谓曰“概要……语……指导”。所谓行住类种，乃指出五种行相；其中又分多种，其中有诸阶层，如士族、诸天神、象等类。所谓心、意等词，表明所应有所区别者；所谓“心者”，是功能差别；所谓“意者”，同义之词；所谓“意识”者，是依止别义；所谓“心处”，区别于他义者；所谓“无法得到”等，指无作用区别；所谓“无法得到性”，示无差别性等。如此诸法无分别，显示真理之意指。又所谓衰老即衰退之表现，故名曰“形相指示”。

Kālātikkame kiccaniddesāti kalalakālato pabhuti purimarūpānaṃ jarāpattakkhaṇe uppajjamānāni pacchimarūpāni paripakkarūpānurūpāni pariṇatapariṇatāni uppajjantīti anukkamena supariṇatarūpānaṃ paripākakāle uppajjamānāni khaṇḍiccādisabhāvāni uppajjantīti ‘‘khaṇḍicca’’ntiādayo kālātikkame jarāya kiccaniddesā. Pakatiniddesāti phalavipaccanapakatiyā niddesā, jarāya vā pāpuṇitabbaphalameva pakati, tassā niddesā, na ca khaṇḍiccādīneva jarāti udakādigatamaggesu tiṇarukkhasaṃbhaggatādayo viya paripākagatamaggasaṅkhātesu paripuṇṇarūpesu labbhamānā khaṇḍiccādayo jarāya gatamaggāicceva veditabbā, na jarāti.

所谓超过时间的工作指示，是指从前期形状的衰老发作时，随之生出后期形状，接着生起成熟形状，成熟即成熟性发作；依次前后相承，成熟的后起形状出现，同时有碎裂等性质生起。谓“碎裂”等，俱属超过时间的衰老指示。所谓结果成熟指示，是果实完全成熟的指示，或衰老成熟时应当收获的果实指示，但非诸碎裂等因衰老于水等流动性中，与草木等成合的成熟种类，乃属成熟的道理得见，非衰老也。

Yasmā jaraṃ pattassa āyu hāyati, indriyāni jajjarāni hontīti āyuhānādayo pakatiniddesā, tasmā vuttaṃ ‘‘pacchimā dve pakatiniddesā’’ti. Tenāha ‘‘imehi panā’’tiādi.

因衰老之起，自寿命减损，诸根亦损坏，谓寿命减少诸指示。故言“第二结果成熟指示”也。佛由此言“以上诸义”等。

Aviññāyamānantarattā avīcijarā maṇiādīsu mandadasakādīsu ekekadasakesu ca khaṇe khaṇe jiṇṇavikārādīnaṃ duviññeyyattā. Tato aññesūti maṇiādito aññesu ahicchattakādīsu, pāṇīnaṃ ekabhavapariyāpanne sakalaāyusmiṃ gahitataruṇayuvājarākālesu, ekadvittidivasātikkamesu pupphādīsu vāti attho. Tattha hi jarāvisesassa suviññeyyattā savīcijarā nāma.

未显现而后顿时显现的恶道衰老诸现象，如宝珠等，或减慢程度时，逐次于十个或每十个时刻发作多种衰老变化。诸随后者则如宝珠等为次第衰老显现者，如人类中普遍存在的种种衰减，尤以壮年、青年、孩童、中年时段分层有所区别，例如其一日一夜有别。其处亦存衰老差别，谓真实衰老者名为现形衰老。

Cavanakavasenāti cavanakānaṃ khandhānaṃ vasena. Ekacatupañcakkhandhāya cutiyā cavanameva cavanatāti āha ‘‘bhāvavacanena lakkhaṇanidassana’’nti, pāḷiyaṃ ‘‘cutī’’ti vuttassa maraṇassa sabhāvadassananti attho. Bhaṅguppatti bhijjamānatā. Tena ‘‘bhedo’’ti iminā khandhānaṃ bhijjamānatā bhedasamaṅgitā vuttāti dasseti. Ṭhānābhāvaparidīpananti kenacipi ākārena avaṭṭhānābhāvadīpanaṃ. Ghaṭassevāti hi visadisūdāharaṇaṃ. Yathā ghaṭe bhinne kapālādiavayavaseso labbhati, na evaṃ cutikkhandhesu bhaṅgesu, na koci viseso tiṭṭhatīti dassetuṃ ‘‘antaradhāna’’nti vuttaṃ. Maccusaṅkhātaṃ maraṇanti maccusaññitaṃ maraṇaṃ. ‘‘Kālamaraṇa’’nti vadanti. Santānassa accantasamucchedabhūtaṃ khīṇāsavānaṃ maraṇaṃ samucchedamaraṇaṃ. Ādi-saddena khaṇikamaraṇaṃ saṅgaṇhāti. Tassa kiriyāti antakassa kiriyā, yā loke vuccati ‘‘maccū’’ti, maraṇanti attho. Cavanakālo eva vā anatikkamanīyattā visesena kāloti vuttoti tassa kiriyā atthato cutikkhandhānaṃ bhedapavattiyeva. ‘‘Maccu maraṇa’’nti vā ettha samāsaṃ akatvā yo ‘‘maccū’’ti vuccati bhedo, tameva maraṇaṃ ‘‘pāṇacāgo’’ti evamettha attho daṭṭhabbo.

“Cavanakavasenāti”为“由分离之处的限制”之意，即限制着各种组合法中各蕴的分离。经中用“cuti”一词指示四、五蕴的分离，故称为“分离（切离）”──此处所说“bhāvavacanena lakkhaṇanidassana”，意指以状态词表征，指示变化状态。巴利语“cutī”所说，即是“死亡”的本质表现。所谓死亡，即分别、瓦解现象的生起。于是称之为“bhedo”，意指蕴之瓦解，好比物品破碎、生裂故。所谓“bheda”即是破坏、断开的标志。所谓“ṭhānābhāvaparidīpana”，指某些语句以缺失位置的方式，说明无所停留之义。举“ghaṭassevāti”为清楚示例：正如坛器破碎后，仅剩碎片，无法保持完整形态，亦如切离蕴中没有特异之常住现象，即称“antaradhāna”。“maccusaṅkhātaṃ maraṇa”即“称为死亡的死亡”，此“死亡”称“kālamaraṇa”，即有时间性质的死亡。对世间连续体而言，死亡乃彻底断绝、有漏者的灭尽，称之为“samucchedamaraṇa”。以“khaṇika”为起头，意为瞬时死亡。所谓“kiriyā”，即表示行为、作用，故指灭尽之行，世人称之为“死亡”。“cavanakālo eva vā”指分离时刻，具不可逾越性质，故称“kāla”，也即是此处的“kiriyā”，表示切离蕴的断裂作用。所谓“maccu maraṇa”，若不分合成，而一并称“maccū”（死亡），其含义即指瓦解状态。由此可知死亡实为“生命火焰熄灭”之意。

Catuvokāravasenāti catuvokārabhavavasena. Tattha hi rūpakāyasaññito kaḷevaro natthi, yaṃ nikkhipeyya. Kiñcāpi ekavokārabhavepi kaḷevaranikkhepo natthi, rūpakāyassa pana tattha atthitāmattaṃ gahetvā ‘‘ekavokāravasena kaḷevarassa nikkhepo’’ti vutto. Catuvokāravasena cāti ca-saddena ‘‘sesadvayavasena khandhānaṃ bhedo’’ti imamatthaṃ dasseti sabbattheva khandhabhedasabbhāvato. Sesadvayavasenāti sesabhavadvayavaseneva kaḷevarassa nikkhepo. Yadipi ekavokārabhave rūpakāyo vijjati, kaḷevaranikkhepo pana natthīti ‘‘kaḷevarassa sabbhāvato’’icceva vuttaṃ. Yasmā manussādīsu kaḷevaranikkhepo atthi, tasmā manussādīsu kaḷevarassa nikkhepoti yojanā. Kaḷevaraṃ nikkhipīyati etenāti maraṇaṃ kaḷevarassa nikkhepo. Ekato katvāti ekajjhaṃ katvā, ekajjhaṃ gahaṇamattena.

“Catuvokāravasenāti”意为“四种分离状态的限制”。其中，触觉的身体（rūpakāya）既已灭绝，则不复存在可分离之实体。虽然有单一分离状态时身体不复存在，但以身体为依止等，仍可称“四种分离状态限制”，意即诸蕴断裂是以各成分两个部分为限。所谓“sesadvayavasena”，即部分与整体两部分的限制，借以界定身体的灭亡。此虽单一分离状态有身体，但身体不存在整体灭亡；因而仅称“四分离状态限制”。在人类中身体个体终有灭亡，故可说人体整体灭亡为“埋葬”（nikkhepo）。所谓“nikkhipīyati”，即投掷入土，亦即“死亡”之意。所谓“ekato katvā”，即指单一分离，竟取及持有一边，这暗示死亡表现为分离之具体发生。

Jāyanaṭṭhenātiādi āyatanavasena yonivasena ca dvīhi padehi sabbasatte pariyādiyitvā pariyādiyitvā jātiṃ dassetuṃ vuttaṃ. Keci pana ‘‘kattubhāvavasena padadvayaṃ vutta’’nti vadanti. ‘‘Tesaṃ tesaṃ sattānaṃ jāti sañjātī’’ti pana kattari sāminiddesassa katattā ubhayatthāpi bhāvaniddeso. Sampuṇṇā jāti sañjāti. Pākaṭā nibbatti abhinibbatti. Tesaṃ tesaṃ sattānaṃ…pe… abhinibbattīti sattavasena pavattattā vohāradesanā.

“Jāyanaṭṭhenāti”及“ādi āyatanavasena yonivasena ca”，以二词示意一切众生皆处环境及生育口之缘起和相续。此以双重称谓说明一切众生皆具生起之本质。部分论者说此乃以“所属关系”为由而称双词汇，意谓诸众生各有所属之生起。且谓“在所有众生中皆有生起与生育”，此乃以身为主发言的缘起之说。此所谓“sampuṇṇā jāti sañjāti”，即生起与已生的遍满显现，是明显的生起与发生。谓之“abhinibbatti”，即作实际发生之理。故诸众生的生起乃以其“生起”本质传达。

Tatra tatrāti ekacatuvokārabhavesu dvinnaṃ sesarūpadhātuyaṃ paṭisandhikkhaṇe uppajjamānānaṃ pañcannaṃ, kāmadhātuyaṃ vikalāvikalindriyānaṃ vasena sattannaṃ navannaṃ dasannaṃ puna dasannaṃ ekādasannañca āyatanānaṃ vasena saṅgaho veditabbo. Santatiyanti yena kammunā khandhānaṃ pātubhāvo, tena abhisaṅkhatasantatiyaṃ. Tañca kho paṭisandhikkhaṇavasena veditabbaṃ.

此处“ekacatuvokārabhavesu”指单一及四重分离状态中，“dvinnaṃ sesarūpadhātuyaṃ”即有二种残存形质元素。于再生接续时，在五种欲界感官及七、九、十、十一本觉处之一之约束中，应观察此状态。所谓“santatiyanti”即称为以业力促成蕴聚感作用，名曰“秉业续生”。此亦应视为再生接续的连续相续。

Kammaṃyeva kammabhavo ‘‘bhavati etasmā upapattibhavo’’ti katvā. Kammena niyyāditaattabhāvupapattivasena bhavatīti bhavo, tathā tathā nibbattavipāko kaṭattārūpañca. Aṭṭhakathāyaṃ pana ‘‘bhavatīti katvā bhavo’’ti upapattibhavassa vakkhamānattā ‘‘kammaṃ phalavohārena bhavoti vutta’’nti kathitaṃ.

“Kammaṃyeva kammabhavo”意谓业本身即是业的生起，称为“缘起之生起”；这即是业的性质及其结果的生起。故说“bhavo”(生起)涵盖了业之所生，与相应果报之生起与现起。注疏中说“bhavo”即缘起生起时所说的“kammaṃ phalavohārena bhavoti vutta”，即业所摄生的生起。此说明业与生起间密切相应，实为生起的业力表象与作用。

Upādiyanti sattā daḷhaggāhaṃ gaṇhanti etena kilesakāmena. Na kevalaṃ idha karaṇasādhanameva, atha kho kattusādhanampi labbhatīti vuttaṃ ‘‘sayaṃ vā’’ti. Tanti vatthukāmaṃ. Kāmo ca so kāmanaṭṭhena, upādānañca bhusamādānaṭṭhenāti kāmupādānaṃ. Etanti kāmupādānapadaṃ. Puna etanti kāmupādānasaṅkhātaṃ.

此处“upādiyanti”指众生紧抓实取，这是被烦恼牵遣下来动。非仅局限于行动工具，而是包括行为手段，因此云“sayaṃ vā”（自身也）可取得。此即执取欲望之意，所谓“kāmo”即因喜悦之欲望，执取因而产生。有“kāmupādāna”即依于欲执取，含义是取作欲望的执着。因而，“kāmupādānapadaṃ”为欲执取之名。又称“kāmupādānasaṅkhātaṃ”，即被欲执形成的组合執著。

Sassatoattāti idaṃ purimadiṭṭhiṃ upādiyamānaṃ uttaradiṭṭhiṃ dassetuṃ vuttaṃ. Yathā esā diṭṭhi daḷhīkaraṇavasena purimaṃ uttarā upādiyati, evaṃ ‘‘natthi dinna’’ntiādikāpīti. Attaggahaṇaṃ pana ‘‘attavādupādāna’’nti idaṃ na diṭṭhupādānadassananti daṭṭhabbaṃ. Loko cāti attaggahaṇavinimuttaggahaṇaṃ diṭṭhupādānabhūtaṃ idha purimadiṭṭhiuttaradiṭṭhivacanehi vuttanti daṭṭhabbaṃ.

所谓永恒观念，谓观察由过去所执持的见解而显现未来的观点。其义如是：此见解因坚定执持旧见而兼摄未来，故言“无所赠予”等等。至于“我执取”则不可视作是见的执取，理应如此观察。所谓“世间”者，谓由我执积累而脱离我执的见，埠现旧见说未来见之理，理应当明晓。

Yena micchābhinivesena gosīlagovatādiṃ samādiyati ceva anutiṭṭhati ca, so gosīlagovatādīnīti adhippetāni. Tenāha ‘‘gosīla…pe… sayameva upādānānī’’ti. Abhinivesatoti abhinivesanato.

执取恶见，因错觉而受持五根、五尘之类者，称为所额定者。故有言：“五根……唯此为执取。”执着即是执着之意。

Attavādupādānanti ‘‘attā’’ti vādassa paññāpanassa gahaṇassa kāraṇabhūtā diṭṭhīti attho. Attavādamattamevāti attassa abhāvā ‘‘attā’’ti idaṃ vacanamattameva. Upādiyanti daḷhaṃ gaṇhanti.

我执取者，是“我”说之所依之所聚也，意指作为见的主因。所谓“我执”仅言我之无明。所谓执取，乃坚定抓持之意。

Cakkhudvārādīsu pavattāyāti idaṃ taṇhāya rūpataṇhādibhāvassa kāraṇavacanaṃ chadvārārammaṇikadhammānaṃ paṭiniyatārammaṇattā. Javanavīthiyā pavattāyāti idaṃ tassā pavattiṭṭhānadassanaṃ. Sabhāveneva uṭṭhātuṃ asakkontassa veḷu viya nissayo ahutvā olumbhakabhāvena bhāvo upādānassa paccayabhāvato ārammaṇampi taṃsadisaṃ vuttaṃ. Rūpeti visaye bhummaṃ. Sā tividhā hotīti sambandho. Kāmataṇhā kāmassādabhāvena pavattiyā. Evaṃ assādentīti sassatadiṭṭhiyā sahajātanissayasampayuttaatthiavigatādipaccayabhūtāya saṃsaṭṭhattā niccadhuvasassatābhinivesamukhena assādentī. Bhavasahagatā taṇhā bhavataṇhā. Bhavati tiṭṭhati sabbakālanti hi bhavadiṭṭhi bhavo uttarapadalopena, bhavassādavasena pavattiyā ca. Iminā nayena vibhavataṇhāti ettha attho veditabbo. Vibhavati ucchijjati vinassatīti evaṃ pavattā diṭṭhi vibhavo uttarapadalopena. Evaṃ tāni aṭṭhārasāti yā cha kāmataṇhā, cha bhavataṇhā, cha vibhavataṇhā vuttā, etāni aṭṭhārasa taṇhāvicaritāni taṇhāpaccayo. Ajjhattanti sakasantatiyaṃ. Bahiddhāti tato bahiddhā. Atītārammaṇāni vā hontu itarārammaṇāni vā, sayaṃ pana atītāni chattiṃsa taṇhāvicaritāni. Sesapadadvayepi eseva nayo. ‘‘Aṭṭhasataṃ taṇhāvicaritānī’’tiādinā sambandho. Idāni aparenapi pakārena aṭṭhasataṃ taṇhāvicaritāni dassetuṃ ‘‘ajjhattikassā’’tiādimāha. Tattha ajjhattikassāti ajjhattikakhandhapañcakaṃ. Upayogatthe hi idaṃ sāmivacanaṃ. Upādāyāti gahetvā. Asmīti hotīti yadetaṃ ajjhattikaṃ khandhapañcakaṃ upādāya taṇhāmānadiṭṭhivasena samudāyaggāhato asmīti gāho hoti, tasmiṃ satīti attho. Idha pana rūpādiārammaṇavasena attho veditabbo. Itthamasmīti hotīti khattiyādīsu ‘‘idaṃpakāro aha’’nti evaṃ taṇhāmānadiṭṭhivasena hotīti attho. Idaṃ tāva anupanidhāya gahaṇaṃ.

所谓眼门等诸根所现，是谓渴爱之形态缘故，因因缘生起诸根所缘之色相也。所谓流转径路者，是彼生起之因缘显现。譬如佛法中无法离开依凭与地，有如椎藤之垣，因执取生于缘起，故起彼缘也如是所说。色谓所缘境界。三种相续，谓此有三种联系。欲渴乃基于欲乐所起之相续。如此“得趣”即由永恒见之本性依凭所结连，无始因缘生灭依赖，此乃永存之执着所趋。生存随即渴爱，生存谓终时之存在，所有见由生存观取，生存动力所驱而起。由此揭示何谓生灭，谓其依终时之见灭，故曰“流转观点即灭”。如此者，总计十八种，即三类十八渴爱行为，十八渴爱乃渴爱之因。所谓内者，为其所在境界；外者，为其外在。或因过往之境或他境，然己过去乃三十六种渴爱种类。其后①余余各双，亦是此理。谓有八百渴爱之行为之聚。现今又有他义，将八百渴爱行为显现，谓“内者”等。此处所谓内者，为内五蕴之总称。执取谓抓取。所谓我，即此次此内五蕴取执渴爱生灭之意结合而成之牢固者也。此处应断除色等所缘相境界。于诸族等族中，即族长等言此种关系之渴爱执取生灭也。此即不放置别余，只执此聚执。

Evamādīnīti ādi-saddena ‘‘evamasmi, aññathāsmi, ahaṃ bhavissaṃ, itthaṃ bhavissaṃ, evaṃ bhavissaṃ, aññathā bhavissaṃ, asasmi, satasmi, ahaṃ siyaṃ, itthaṃ siyaṃ, evaṃ siyaṃ, aññathā siyaṃ, apāhaṃ siyaṃ, apāhaṃ itthaṃ siyaṃ, apāhaṃ evaṃ siyaṃ, apāhaṃ aññathā siya’’nti etesaṃ saṅgaho. Upanidhāya gahaṇampi duvidhaṃ samato asamato vāti taṃ dassetuṃ ‘‘evamasmi, aññathāsmī’’ti ca vuttaṃ. Tattha evamasmīti idaṃ samato upanidhāya gahaṇaṃ, yathā ayaṃ khattiyo, evaṃ ahamasmīti attho. Aññathāsmīti idaṃ pana asamato gahaṇaṃ, yathāyaṃ khattiyo tato aññathā ahaṃ hīno vā adhiko vāti attho. Imāni tāva paccuppannavasena cattāri taṇhāvicaritāni. Bhavissantiādīni pana cattāri anāgatavasena vuttāni, tesaṃ purimacatukke vuttanayeneva attho veditabbo. Asasmīti sassato asmi, niccassetaṃ adhivacanaṃ. Satasmīti asassato asmi, aniccassetaṃ adhivacanaṃ. Iti imāni dve sassatucchedavasena vuttāni. Ito parāni siyantiādīni cattāri saṃsayaparivitakkavasena vuttāni, tāni purimacatukke vuttanayena atthato veditabbāni. Apāhaṃ siyantiādīni pana cattāri ‘‘api nāmāhaṃ bhaveyya’’nti evaṃ patthanākappanavasena vuttāni, tānipi purimacatukke vuttanayeneva veditabbāni. Evametesu –

“如此”等起首语，谓“是”、“否”、“我将是”、“我将如此”等语之总集。执取之聚可分两类：合意执取与不合意执取，谓“是我”与“否我”也。合意者谓我之肯定，如此等表达。否意者谓我之否定，譬如“彼我或轻或重”等。上述即为现法中四种渴爱行为。至于未来将有之四种，则应效现有四种之法加行辨析。无常谓从无始常转兼无常也。永恒谓不变常存。此二语皆谓永断续。除此之外尚存余疑之语，谓未来将然之语，此亦现前四种类之析也。谓“莫若我将然”等，亦为四种表达。以上分述，如是。

Dve diṭṭhisīsā cattāro, suddhasīsā sīsamūlakā;

两种见习，四种纯净习，均以根本为本；

Tayo tayoti etāni, aṭṭhārasa vibhāvaye.

这三个“塔由”指的是十八种加以分别的事物。

Ete hi sassatucchedavasena vuttā dve diṭṭhisīsā nāma, ‘‘asmi, bhavissaṃ siyaṃ, apāhaṃ siya’’nti ete cattāro suddhasīsā nāma, ‘‘itthamasmī’’tiādayo tayo tayoti dvādasa sīsamūlakā nāmāti veditabbaṃ. Idha pāḷiyaṃ rūpārammaṇādivasena taṇhā āgatāti āha ‘‘ajjhattikarūpādinissitānī’’ti. Aṭṭhārasa taṇhāvicaritānīti ānetvā sambandho. Iminā asmīti iminā abhisekasenāpaccādinā ‘‘khattiyo aha’’nti mūlabhāvato ‘‘asmī’’ti hoti. Sesaṃ pubbe vuttanayeneva veditabbaṃ. Saṅgaheti taṇhāya yathāvuttavibhāgassa saṃkhipanavasena saṅgaṇhane kariyamāne. ‘‘Chayime, bhikkhave, taṇhākāyā’’tiādi niddeso. ‘‘Rūpe taṇhā rūpataṇhā’’tiādi niddesattho. ‘‘Kāmarāgabhāvenā’’tiādiko, ‘‘ajjhattikassupādāyā’’tiādiko ca niddesavitthāro. ‘‘Rūpādīsu ārammaṇesu chaḷevā’’tiādiko saṅgaho.

这些确实被称为断灭恒常的两种见解，即分别名为“我是”“将来我在”“非我”“非我所有”，这二者称为有见。又有四种称为清净见的，诸如“我是女性”等。三个“塔由”指的是十二种见见源头，必须认识。这里以巴利语的形色等作为依据，说有“渴爱已生”故称“依内在形所依”，即依内在色身。以十八种渴爱的表现连带指出相关性。这里“伊米尼”即“这个”，通过比喻灌注冠以“勇士是我”而根本意识是“我是”。剩余部分照之前所说仍需认识。因归纳渴爱展开的划分故称“聚合”。释“诸位比库，渴爱的根本”等，是对“色渴”“欲爱生起”等的说明及其展开解释。诸如“由色等六缘生起”等可以视为对其的综合。

Yasmā cakkhudvārādīsu ekekasmiṃ dvāre uppajjanakaviññāṇāni viya anekā eva vedanā, tasmā tā rāsivasena ekajjhaṃ gahetvā ‘‘cha vedanākāyā’’ti vuttanti āha ‘‘vedanāsamūhā’’ti. Nissayabhāvena uppattidvārabhāvena nānāpaccayā honti cakkhudhātuādayo, tā kucchinā dhārentiyo viya posentiyo viya ca hontīti tāsaṃ mātusadisatā vuttā. Cakkhusamphassahetūti nissayādicakkhusamphassapaccayā. Ayanti ayaṃ vedanā ‘‘cakkhusamphassajā vedanā’’tiādinā sādhāraṇato vuttā. Etthāti etasmiṃ vedanāpade. Sabbasaṅgāhikāti kusalākusalavipākakiriyānaṃ vasena sabbasaṅgāhikā. Evaṃ vibhaṅge āgatanayena sādhāraṇato vatvāpi idhādhippetavedanameva dassetuṃ ‘‘vipākavasena panā’’tiādimāha. Cakkhumhi samphassoti cakkhumhi nissayabhūte uppannaphasso. Esa nayo sesesu. Yasmā cakkhādīni visuddhimagge khandhaniddese lakkhaṇādivibhāgato, āyatananiddese visesato, sāmaññato ca saddatthadassanādivasena vibhāvitāni, tasmā ‘‘yaṃ vattabbaṃ…pe… vuttamevā’’ti āha.

由于眼门等诸根门中每一门俱有多种生成意识，如同多样感受，故将其归结为“一种感受之身”。称为“感受集”以表其集合性质。因其产生依赖前述基础条件，诸如眼根等互为滋养、如同相持互养一般，所以称为其母。因缘依赖眼根接触而生，因此通称为“眼触所生感受”。这里的“这里”(ettha)是指当前的感受这一法目。一切集聚意谓有善恶结果行为感受，统摄一切感受。此处依分析判别，虽为通说谈及，却仅示意能现于此的感受作为果报。于是所谓的眼触即以眼为依，所生之感受。这是对前文内容的总结。因眼等根境在清净修道次第有经文的定义分类，也有一般文字说明，此故称“应当说之如所说者”。

Namanalakkhaṇanti ārammaṇābhimukhaṃ hutvā namanasabhāvaṃ tena vinā appavattanato. Ruppanalakkhaṇaṃ heṭṭhā vuttameva. Vedanākkhandho pana ekāva vedanā. Sabbadubbalacittāni nāma pañcaviññāṇāni . Nanu tattha jīvitacittaṭṭhitiyo ca santīti? Saccaṃ, tāsaṃ pana kiccaṃ na tathā pākaṭaṃ, yathā cetanādīnanti te evettha pāḷiyaṃ uddhaṭā. Yena mahantapātubhāvādinā kāraṇena. Etthāti etasmiṃ mahābhūtaniddese. Añño vinicchayanayoti ‘‘vacanatthato kalāpato’’tiādinā lakkhaṇādinicchayato añño vinicchayanayo. Nanu so catudhātuvavatthāne vutto, na rūpakkhandhaniddeseti? Tattha vuttepi ‘‘catudhātuvavatthāne vuttānī’’ti atidesavasena vuttattā ‘‘rūpakkhandhaniddese vutto’’ti vuttaṃ. Upādāyāti paṭicca. Bhūtāni hi paṭicca uppajjamānaṃ upādārūpaṃ ‘‘tāni gahetvā’’ti vuttaṃ avissajjanato. Nissāyātipi eke tesaṃ nissayapaccayabhāvato. Pubbakālakiriyā nāma ekaṃsato aparakālakiriyāpekkhāti pāṭhasesena atthaṃ vadati. Vibhattivipallāsena vinā eva atthaṃ dassetuṃ ‘‘samūhatthe vā’’tiādi vuttaṃ. Samūhasambandhe sāminiddesena samūhattho dīpitoti taṃ dassento āha ‘‘samūhaṃ upādāyā’’ti. Dhammasaṅgaṇiyaṃ (dha. sa. 584) āgatanayena ‘‘tevīsatividha’’nti vuttaṃ. Tattha hi hadayavatthu na niddiṭṭhaṃ, ‘‘yaṃ rūpaṃ nissāyā’’ti vā paṭṭhāne (paṭṭhāna. 1.1.8) āgatattā hadayavatthumpi gahetvā jātirūpabhāvena upacayasantatiyo ekato katvā ‘‘tevīsatividha’’nti vuttaṃ.

所谓“名称特征”是指所缘所向事物之本性，而无此则不生。色性质特征与此相下论及。感受蕴仅一感受为体。一切柔弱心所乃五识所共同有。难道其中还有生命念存否？确实如此，但未公开，如同意志等在巴利文中指代。因大种业障诸缘故。这里是对“大元素”之解释。所谓其它判证乃从词义和语法特征旁及定论，另有别种判定。难道其指的是四蕴中色蕴的解释吗？其实其中说“在四大元素解释中所讲”是特别强调说法，却被附加超出之意。执着即依附。群生因彼依附产生捉持“拿取”，且不放弃。亦有依赖性在彼诸缘合关系中。先时行为意谓现在行为之对比，是从语句上下文意义解释。无分断别必示其义，故谓“或集体为一”等论说。合体能力从属中说明为“群体依附”。《法汇》卷584谓其分类有“二十三种”。其中所谓心脏基础未显示，因色随依缘而起，以心脏为基础者也齐聚为一，以生种色相，并说为二十三种之数目。

Cakkhussa viññāṇanti vā cakkhuviññāṇaṃ. Asādhāraṇakāraṇena cāyaṃ niddeso. ‘‘Saṅkhārapaccayā viññāṇa’’nti ettha sabbalokiyavipākaviññāṇassa gahetabbattā ‘‘tebhūmakavipākacittassetaṃ adhivacana’’nti vuttaṃ.

眼识意指眼所生识。此说乃特殊之处。所谓依造作识，是因所有世间果报识取此统称。称为“三界果报心”之名亦是如此。

Abhisaṅkharaṇalakkhaṇoti āyūhanasabhāvo. Copanavasenāti viññattisaṃcopanavasena, kāyaviññattiyā samuṭṭhāpanavasenāti attho. Vacanabhedavasenāti vacībheduppādavasena, vacīviññattiyā samuṭṭhāpanavasenāti attho. Evaṃ copanaṃ na bhaveyyāti dassetuṃ ‘‘raho nisīditvā cintentassā’’ti vuttaṃ. Ekūnatiṃsāti ettha abhiññācetanāvinimuttā eva ekūnatiṃsa cetanā veditabbā tassā vipākaviññāṇassa paccayattābhāvato.

所谓造作特征，是指心识出现之基础性能。所谓“依止出现”即生起而显现之意。所谓依据语义区别，是指话语所生的不同、由言识而显现。此等显现非因缘所生不能成立。以『行』而言，谓心之出现生起。三十二岁意指明心识所释放之身识年龄，是依据果报心所依赖不否定的条件。

Dukkheti ekampi idaṃ bhummavacanaṃ saṃsilesananissayavisayabyāpanavasena attānaṃ bhinditvā viniyogaṃ gacchatīti ‘‘catūhi kāraṇehī’’tiādi vuttaṃ. Ekopi hi vibhattiniddeso anekadhā viniyogaṃ gacchati yathā taddhitatthe uttarapadasamāhāreti. Tanti aññāṇaṃ. Dukkhasaccanti hadayavatthulakkhaṇaṃ dukkhasaccaṃ. Assāti aññāṇassa. Nissayapaccayabhāvenāti purejātanissayabhāvena. Sahajātanissayapaccayabhāvena pana taṃsahajātā phassādayo vattabbā. Ārammaṇapaccayabhāvena dukkhasaccaṃ assa ārammaṇanti yojanā. Dukkhasaccanti upayogaekavacanaṃ . Etanti aññāṇaṃ. Tassāti dukkhasaccassa. ‘‘Paṭicchādetī’’ti ettha vuttaṃ paṭicchādanākāraṃ dassetuṃ ‘‘yāthāvā’’tiādi vuttaṃ. Ñāṇavippayuttacittenapi ekadesena yāthāvato lakkhaṇapaṭivedho hotiyevāti ‘‘yāthāvalakkhaṇapaṭivedhanivāraṇenā’’ti vatvā ‘‘ñāṇapavattiyā cettha appadānenā’’ti vuttanti vadanti. Purimaṃ pana paṭivedhañāṇuppattiyā nisedhakathādassanaṃ, pacchimaṃ anubodhañāṇuppattiyā. Evamettha attho veditabbo. Etthāti dukkhasacce.

“苦”这个词，也就是说，这个称呼的根本意思在于烦恼之所依，涵盖了一切的烦恼根源，通过斩断自我后，达至断除的状态，因而称之为“苦”。这里说“因为有四种原因”等，表明该义理是明说的。即使是一个词，也因其分解会有多重诠释，对应语义的发展，在语句中集合同一词的尾部，形成完整意义。这里揭示了“苦谛”是如同心脏的根本特征之苦谛。说“āssa”为“别人”的意思，指依赖因缘而生者。先是“出世依止”，及后“缘起的存在”，再就是“先天依止”，这里主要考虑先天生起的触等。以“缘起之缘”为条件的苦谛，称为“ārammaṇa”，即所依之境。苦谛是一种单一用语的聚合。这里的“它们”指的是苦谛。说“paṭicchādeti”——在此被说成遮蔽之事，借以说明“如实”之理。尽管心识与分别俱灭，唯以单一语言达成如实的标识，从而说明“因消除正确辨识，障碍也断”，云云。前者论断了“识知识生起”的否定论，后者论及对“觉知生起”的认识。此义理在此应当了知。此处即是指苦谛。

Sahajātassa aññāṇassa samudayasaccaṃ vatthu hoti nissayapaccayabhāvatoti vuttaṃ ‘‘vatthuto’’ti. Ārammaṇatoti ārammaṇapaccayabhāvena. Yasmā samudayasaccaṃ aññāṇassa ārammaṇaṃ hoti, tasmā ‘‘dukkhasamudaye aññāṇa’’nti vuttanti attho. Paṭicchādanaṃ dukkhasacce vuttanayameva ekeneva kāraṇena itaresaṃ tiṇṇaṃ asambhavato, kiṃ pana etaṃ ekaṃ kāraṇanti āha ‘‘paṭicchādanato’’ti. Idaṃ vitthārato vibhāvetuṃ ‘‘nirodhapaṭipadānaṃ hī’’tiādi vuttaṃ. Tadārabbhāti taṃ ārabbha taṃ ārammaṇaṃ katvā. Pacchimañhi saccadvayanti nirodho maggo. Tañhi nayagambhīrattā. Duddasanti saṇhasukhumadhammattā sabhāveneva gambhīratāya duddasaṃ duviññeyyaṃ duravaggāhaṃ. Tatthāti purime saccadvaye. Andhabhūtanti andhakārabhūtaṃ. Na pavattati ārammaṇaṃ kātuṃ na visahati. Vacanīyattenāti vācakabhāvena tathā upaṭṭhānato. Sabhāvalakkhaṇassa duddasattāti pīḷanādiāyūhanādivasena ‘‘idaṃ dukkhaṃ, ayaṃ samudayo’’ti (ma. ni. 484; 3.104) yāthāvato sabhāvalakkhaṇassa duddasattā duviññeyyattā purimadvayaṃ gambhīraṃ. Tatthāti purimasmiṃ saccadvaye. Vipallāsaggāhavasena pavattatīti subhādiviparītaggāhānaṃ paccayabhāvavasena aññāṇaṃ pavattati.

先天依止的“别”的真理，是苦集谛的所缘条件，这里称为“本质”。“ārammaṇa”即以所依条件为其因缘。因苦集谛具有“别”的所依，因此所谓“苦的生起即无明”。说“遮敝”即是苦谛中说“遮蔽”的缘故，此处是一因而同时对三者发生不可思议的作用，如此不可能的唯一原因，故称之为“因遮蔽”。要详细分辨此理，当说“灭谛、道谛等起始”，由“开始”或以“所依”为起点。末端则是二谛——灭谛与道谛，在此带有较为深奥的领悟。所谓“难解”，是指对此深层法的理解之难，是由错综精微之义而生的深沉难解。所谓“盲目者”，是陷于无明黑暗之境，不产生所依，无法放弃。所谓“可说性”，是因言语、表达和指示的缘故。所谓“依止特征”，是指集合体的特征。由于对苦、集谛所具痛苦和生起的特征明了到位，堪称深重难解的前二谛。谓“以迷惑杯葛之缘而痛苦生起”，故“苦的起源伴随着无明”。

Idāni ‘‘dukkhe aññāṇa’’ntiādīsu pakārantarenapi atthaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha dukkheti ettāvatāti ‘‘aññāṇanti vuccamānāya avijjāya dukkhe’’ti ettakena. Saṅgahatoti samodhānato. Kiccatoti asampaṭivedhakiccato. Aññāṇamivāti visayasabhāvaṃ yāthāvato paṭivijjhituṃ appadānakiccamiva. ‘‘Dukkhe’’tiādinā tattha avijjā pavattati, visesato niddiṭṭhaṃ hotīti katvā sabbattheva tathā avisiṭṭhasabhāvadassanaṃ idanti dassetuṃ ‘‘avisesato panā’’tiādi vuttaṃ.

现在说有“苦即无明”等释义，目的是彰显“也就是如此”等意。所谓“无明”即正因被称为无知，故名苦。所谓“集合”，即由统一的原因而成。所谓“任务”，意指未曾觉知的作业。所谓“如同无明”，即以领域的本质为对象，采用如实的方式进行渗透认知，犹如未觉悟的任务。用“苦”等字，即在此示现无明的流转，特别说明其具象征意义。所谓“特别地”，旨在显示这是具区别性的表法，而非全面的体态。

Khaṇikanirodhassa idha anadhippetattā ayujjamānattā virāgaggahaṇato ca avijjādīnaṃ paṭipakkhavasena paṭibāhanaṃ idha ‘‘nirodho’’ti adhippeto, so ca nesaṃ sabbaso anuppajjanamevāti āha ‘‘nirodho hotīti anuppādo hotī’’ti. ‘‘Avijjā nirujjhati etthāti avijjānirodho, saṅkhārā nirujjhanti etthāti saṅkhāranirodho’’ti evaṃ sabbehi etehi nirodhapadehi nibbānassa desitattā daṭṭhabbā. Tenāha ‘‘nibbānaṃ hī’’tiādi. Vaṭṭavivaṭṭanti vaṭṭañca vivaṭṭañca. ‘‘Dvādasahī’’ti idaṃ paccekaṃ yojetabbaṃ ‘‘anulomato dvādasahi padehi vaṭṭaṃ, paṭilomato dvādasahi vivaṭṭaṃ idha dassita’’nti.

刹那断灭的“灭谛”，此处因“未引导的性质”，以及“未结合的现象”，与对治无明等相反之法的对峙，称为“灭谛”。且其说“灭谛即无生”，意指根本不存在新的生起，无产生。说“无明灭故无明灭谛，无行灭故无行灭谛”，由此可见诸灭之辞，都在说明涅槃的意义。故云“涅槃乃如是”。所说“轮回与解脱”，即正行与解脱的十二因缘，依顺、逆行皆通，表现轮回生死与涅槃两个圆环。“十二支”，此处特指十二因缘轮回与解脱之不同方面，指在经典中已有展示。

Vibhaṅgasuttavaṇṇanā niṭṭhitā. · 分别经注释完毕。

3. Paṭipadāsuttavaṇṇanā3. 道迹经注释

§3

3. Micchā paṭipajjati etāyāti micchāpaṭipadā, vaṭṭagāmimaggo dukkhāvahattā. Taṃ micchāpaṭipadaṃ. Tenāha ‘‘aniyyānikapaṭipadā’’ti. So puññābhisaṅkhāro kathaṃ micchāpaṭipadā hotīti? Sampattibhave sukhāvahova hotīti adhippāyo. Vaṭṭasīsattāti vaṭṭapakkhiyānaṃ uttamaṅgabhāvato. Antamasoti ukkaṃsapariyantaṃ sandhāya vadati avakaṃsapariyantato. ‘‘Idaṃ me puññaṃ nibbānādhigamāya paccayo hotū’’ti evaṃ nibbānaṃ patthetvā pavattitaṃ. Paṇṇamuṭṭhidānamattanti sākapaṇṇamuṭṭhidānamattaṃ. Appatvāti antogadhahetu esa niddeso, apāpetvāti attho. Yadaggena vā paṭipajjanato arahattaṃ pattoti vuccati, tadaggena tadāvahā paṭipadāpi pattāti vuccatīti ‘‘appatvā’’ti vuttaṃ. Anulomavasenāti anulomapaṭiccasamuppādavasena. Paṭilomavasenāti etthāpi eseva nayo. Paṭipadā pucchitāti etena paṭipadā desetuṃ āraddhāti ayampi attho saṅgahito yathāraddhassa atthassa kathetukamyatāpucchāya idhāgatattā. Anulomapaṭiccasamuppādadesanāyampettha byatirekamukhena avijjādinirodhā pana vijjāya sati hoti saṅkhārānaṃ asambhavoti vuttaṃ ‘‘nibbānaṃ bhājita’’nti. Sarūpena pana tāya vaṭṭameva pakāsitaṃ. Vakkhati hi pariyosāne ‘‘vaṭṭavivaṭṭameva kathita’’nti. Niyyātaneti nigamane. Phalenāti pattabbaphalena paṭipadāya sampāpakahetuno dassitattā. Yathā hi tividho hetu ñāpako, nibbattako, sampāpakoti, evaṃ tividhaṃ phalaṃ ñāpetabbaṃ, nibbattetabbaṃ, sampāpetabbanti. Tasmā pattabbaphalena nibbānena taṃsampāpakahetubhūtāya paṭipadāya dassitattāti attho. Tenāha ‘‘phalena hetthā’’tiādi. Ayaṃ vuccatīti evaṃ nibbānaphalā ayaṃ ‘‘sammāpaṭipadā’’ti vuccati. Asesavirāgā asesanirodhāti samucchedappahānavasena avijjāya asesavirajjanato asesanirujjhanato ca. Padadvayenapi anuppādanirodhameva vadati. Tañhi nibbānaṃ. Dutiyavikappe ayaṃ ettha adhippāyo – yena maggena karaṇabhūtena asesanirodho hoti, avijjāya asesanirodho yaṃ āgamma hoti, taṃ maggaṃ dassetunti. Evañhi satīti evaṃ padabhājanassa nibbānassa padatthe sati. Sānubhāvā paṭipadā vibhattā hotīti avijjāya asesanirodhahetupaṭipadā tattha sātisayasāmatthiyasamāyogato sānubhāvā vibhattā hoti. Micchāpaṭipadāgahaṇenettha vaṭṭassapi vibhattattā vuttaṃ ‘‘vaṭṭavivaṭṭameva kathita’’nti.

第三，说“邪行”，即指犯邪行之路，是通往苦果的道路，因而称为“缠缚之道”。又言为“非适宜之行”。那么善根如何形成邪道呢？因其现世享受，生起于顺取之愿，故称其为“循序路径”。“圆环”和“分叉”，此指八正道诸支的升降。所谓“最终”，指自始至终按照斜度与顺度判断。念言“此善是有助于获得涅槃的条件”，以此而生涅槃，乃至于满口白牙的年纪（形容老年）。“少量”，是指内里实质不足的意指；“失败”，是指效果不达预期。由修习某种法得阿拉汉果，也称为“修行得果”，因而称此为“失败”。“顺行”，是指依缘顺流之律；“逆行”也是此理。询问“修行”，是为了说明行法的意欲与精进，此为因缘。顺缘因缘教法代表无明的灭尽，于是有智慧与念处，称“涅槃已分享”。如同圆环状表现轮回。最终总结说“即是圆环与分叉之说”。“确定”，是终结；“果实”，指成就目标的明说。释义指出：三种原因能使滞碍的轮回生灭成就完成。故说“由果而为因”，此即谓正行。如此因果相应，才得谓“正行”。“无余欲”与“无余灭”，指的是除余流外的如实断灭，由无明无染净化之义。以二词形容没有新生与灭绝的本质，即无生无灭。涅槃即在此。第二观点，是视为依正道成立，使因明灭而无余灭生，属灭究竟法，乃见道法。故云“如此为正法”。以及引证“行轮回与解脱的路径”，指正法的显现。说“邪行的意思”，即因轮回的分支而决断邪道。

Paṭipadāsuttavaṇṇanā niṭṭhitā. · 道迹经注释完毕。

4. Vipassīsuttavaṇṇanā4. 毗婆尸经注释

§4

4.Vipphandantīti nimisanavasena. Animisehīti vigatanimisehi ummīlanteheva. Tena vuttaṃ mahāpadāne. Etthāti etasmiṃ ‘‘vipassī’’ti pade, etasmiṃ vā ‘‘animisehī’’tiādike yathāgate suttante.

第四，所谓“vipphandanti”，是指刹那间的分裂。所谓“animisehīti”，是指出现无新生的新境界，如眠中微开启的眼帘。此义理在“mahāpadāna”经中有宣说。此处指代“vipassī”名号的用处，或者其他如“animisehī”等称谓在不同经文中之用法。

Mahāpurisassa animisalocanato ‘‘vipassī’’ti samaññāpaṭilābhassa kāraṇaṃ vuttaṃ, taṃ akāraṇaṃ aññesampi mahāsattānaṃ carimabhave animisalocanattāti codanaṃ sandhāya ‘‘ettha cā’’tiādiṃ vatvā tato pana aññameva kāraṇaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Palāḷayamānassāti tosentassa. Anādare cetaṃ sāmivacanaṃ. Aṭṭassāti atthassa.

伟大人氏心念专注不散乱，故称为“观”（vipassī），此词为正见习得的缘由。未能如是者，其他大梵天众亦无能持心不散，遂有“此中亦然”等言相督促。又为显明另一因故，复言“亦然”等语。所谓“放弃”者，谓溃散不固；“无敬”者，心意不专且不恭敬。所谓“八”即意义。

Puññussayasaṅkhāto bhago assa atisayena atthīti bhagavāti ‘‘bhāgyasampannassā’’ti vuttaṃ. Sammāti sammadeva yāthāvato, ñāyena kāraṇenāti vuttaṃ hotīti āha ‘‘nayena hetunā’’ti. Saṃ-saddo ‘‘sāma’’nti iminā samānatthoti āha ‘‘sāmaṃ paccattapurisakārenā’’ti, sayambhuñāṇenāti attho. Sammā, sāmaṃ bujjhi etenāti sambodho vuccati maggañāṇaṃ, ‘‘bujjhati etenā’’ti katvā idha sabbaññutaññāṇassapi saṅgaho. Bodhimā satto bodhisatto, purimapade uttarapadalopo yathā ‘‘sākapatthavo’’ti. Bujjhanakasattoti ettha mahābodhiyānapaṭipadāya bujjhatīti bodhi ca so sattavisesayogato satto cāti bodhisatto. Patthayamāno pavattatīti ‘‘kudāssu nāma mahantaṃ bodhiṃ pāpuṇissāmī’’ti sañjātacchando paṭipajjati. Dukkhanti jātiādimūlakaṃ dukkhaṃ. Kāmaṃ cutupapātāpi maraṇajātiyo, ‘‘jāyati mīyatī’’ti pana vatvā ‘‘cavati upapajjatī’’ti vacanaṃ na ekabhavapariyāpannānaṃ tesaṃ gahaṇaṃ, atha kho nānābhavapariyāpannānaṃ ekajjhaṃ gahaṇanti dassento āha ‘‘idaṃ…pe… vutta’’nti. Tassa nissaraṇanti tassa jarāmaraṇassa nissaraṇanti vuccati. Yasmā mahāsatto jiṇṇabyādhimate disvā pabbajito, tasmāssa jarāmaraṇameva ādito upaṭṭhāsi.

所谓功德庄严，因其利益甚大，是故谓之世尊，亦即称为“福缘具足者”。所谓正（sammā）者，实为如法、适当；“缘”即理由、因缘之意，于此谓“因缘之故”。“同音”即是普遍相似之义，故言“由个人皆悉相同”。“自有慧眼”即自主觉知智慧之意。正觉即“觉知正理”，含摄全面正知。觉者，开悟知见之称，如前后相应“牟尼成就”等句犹如“善依据道理行者”言。觉知者，即达大菩提道之智者。立志修行者进发大菩提，恰如“相承序列”之意。“成就觉知者”谓修得觉悟之人也。誓志利益纯熟，愿得大觉境界，故发此大愿。苦者，由生死根本苦而起。欲界堕落及生死诸苦，虽说“生死消灭”，言辞非尽统一，故他取一切异状共摄之，遂谓“一切苦全集”覆盖于此。一切异状者，取其统一涵盖。离苦者即断尽老死之意。伟大士见其老病为本，因而出家，故老死乃最先庄严之所依。

Upāyamanasikārenāti upāyena vidhinā ñāyena manasikārena pathena manasikārassa pavattanato. Samāyogo ahosīti yāthāvato paṭivijjhanavasena samāgamo ahosi. Yoniso manasikārāti hetumhi nissakkavacananti tassa ‘‘yoniso manasikārenā’’ti hetumhi karaṇavacanena āha. Jātiyā kho sati jarāmaraṇanti ‘‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃ paccayā jarāmaraṇa’’nti jarāmaraṇe kāraṇaṃ pariggaṇhantassa bodhisattassa ‘‘yasmiṃ sati yaṃ hoti, asati ca na hoti, taṃ tassa kāraṇa’’nti evaṃ abyabhicārajātikāraṇapariggaṇhanena ‘‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇa’’nti yā jarāmaraṇassa kāraṇapariggāhikā paññā uppajji, tāya uppajjantiyā cassa abhisamayo paṭivedho ahosīti attho.

所谓“适当观护”者，谓依正方便、正智而心意专注，谓此心念之流转。谓“会合”即正知正见之自在集聚。所谓“正智专注”，谓依因缘理趣而行，故言“正智观护”。因“生”之存有，老死亦继之而有，归因于生故老死发生。有聪明觉知者即如是推理。由不变之因缘观照“生则老死”，此即不破坏生死因果之理智推知。故言：“生则老死，因出生故老死。”由此觉知生死因缘，遂获觉知生死之因果真谛。

Itīti vuttappakāraparāmasanaṃ. Hīti nipātamattaṃ. Idanti yathāvuttassa vaṭṭassa paccakkhato gahaṇaṃ. Tenāha ‘‘evamida’’nti. Idha avijjāya samudayassa āgatattā ‘‘ekādasasu ṭhānesū’’ti vuttaṃ. Samudayaṃ sampiṇḍetvāti saṅkhārādīnaṃ samudayaṃ ekajjhaṃ gahetvā. Anekavārañhi samudayadassanavasena ñāṇassa pavattattā ‘‘samudayo samudayo’’ti āmeḍitavacanaṃ. Atha vā ‘‘evaṃ samudayo hotī’’ti idaṃ na kevalaṃ nibbattidassanaparaṃ, atha kho paṭiccasamuppādasaddo viya paṭiccasamuppādamukhena idha samudayasaddo nibbattimukhena paccayattaṃ vadati. Viññāṇādayo ca yāvanto idha paccayadhammā niddiṭṭhā, te sāmaññarūpena byāpanicchāvasena gaṇhanto ‘‘samudayo samudayo’’ti avoca. Tenāha ‘‘avijjāpaccayā saṅkhārānaṃ samudayo hotī’’ti. Dassanaṭṭhena cakkhūti samudayassa paccakkhato dassanabhāvo cakkhu. Ñātaṭṭhenāti ñātabhāvena. Pajānanaṭṭhenāti ‘‘avijjāsaṅkhārāditaṃtaṃpaccayadhammapavattiyā etassa dukkhakkhandhassa samudayo’’ti pakārato vā jānanaṭṭhena. Paṭivedhanaṭṭhenāti ‘‘ayaṃ avijjādi paccayadhammo imassa saṅkhārādikassa paccayabhāvato samudayo’’ti paṭivijjhanaṭṭhena. Obhāsanaṭṭhenāti samudayabhāvapaṭicchādakassa mohandhakārassa kilesandhakārassa vidhamanavasena avabhāsanavasena. Taṃ panetaṃ ‘‘cakkhu’’ntiādinā vuttaṃ ñāṇaṃ. Nirodhavāreti paṭilomavāre. So hi ‘‘kissa nirodhā jarāmaraṇanirodho’’ti nirodhakittanavasena āgato.

如是，谓之说明解说。谓“此”即止于词类。谓“此”等，乃此法理之证据。此处以无明生起法则，指出“十一处”之所在。谓集即诸行等取一而坩炼。由多次见闻集起迹象而转达认知，“集集”之语乃重复强调。复说“如集，无常集起”，非唯显现起相，且由缘起法义言“集”涵盖缘理。识等多法皆为缘起因果之显现，乃以涵摄诸法统一之义而言“集集”。故言“无明所缘诸行生起”。见解所依，称为“眼”；认识见解，谓知识；觉知现前名“知”；说明生起，谓示现。用“眼”等显知缘起真实。断灭逆行者，谓逆缘而止。此谓断灭法，名为老死断灭。

Vipassīsuttavaṇṇanā niṭṭhitā. · 毗婆尸经注释完毕。

5-10. Sikhīsuttādivaṇṇanā5—10.《锡奇经》等注释

§5-10

5-10.Naevaṃ yojetvāti ‘‘sikhissapī’’tiādinā samuccayavasena evaṃ na yojetvā. Kasmātiādinā tattha kāraṇaṃ vadati. Ekāsane adesitattāti vuttamevatthaṃ pākaṭaṃ kātuṃ ‘‘nānāṭhānesu hī’’tiādi vuttaṃ. Yadipi tāni visuṃ visuṃ vuttabhāvena desitāni, atthavaṇṇanā pana ekasadisā tadatthassa abhinnattā. ‘‘Buddhā jātā’’ti na añño ācikkhatīti yojanā. Na hi mahābodhisattānaṃ pacchimabhave paropadesena payojanaṃ atthi. Gatamaggenevāti paṭipattigamanena gatamaggeneva pacchimamahābodhisattā gacchanti, ayamettha dhammatā. Gacchantīti catūsu satipaṭṭhānesu patiṭṭhitacittā satta bojjhaṅge yāthāvato bhāvetvā sammāsambodhiyā abhisambujjhanavasena pavattantīti attho. Yathā pana tesaṃ paṭhamavipassanābhiniveso hoti, taṃ dassetuṃ ‘‘sabbabodhisattā hī’’tiādi vuttaṃ. Buddhabhāvānaṃ vipassanā, buddhatthāya vā vipassanā buddhavipassanā.

五至十，谓不用加诸修习者之杂法，乃一时一处清净进行。因何故有此说？此句示明。谓曾一时所训文本明了“不可分别”等多处广设教导。虽然其语各异，然其旨无二无别。谓“诸佛未尝他教”，此谓同理。彼大菩提士去世后无他教诲之故。成道以前亦循已行法，故云“由所行道”，此乃法理所在。谓行持谓正念、七觉支，契理契境，循大圆觉前行。若初识妙观，则以“诸佛皆”作诠释。谓觉现象之慧观，佛之妙观。

Sikhīsuttādivaṇṇanā niṭṭhitā. · 《锡奇经》等注释完毕。

Buddhavaggavaṇṇanā niṭṭhitā. · 佛陀品注释完毕。

2. Āhāravaggo

第二节饮食品类

1. Āhārasuttavaṇṇanā1.《食经》注释

§11

11.Āharantīti ānenti uppādenti, upatthambhentīti attho. Nibbattāti pasutā. Bhūtā nāma yasmā tato paṭṭhāya loke jātavohāro paṭisandhiggahaṇato pana paṭṭhāya yāva mātukucchito nikkhanto, tāva sambhavesino, esa tāva gabbhaseyyakesu bhūtasambhavesivibhāgo, itaresu pana paṭhamacittādivasena vutto. Sambhava-saddo cettha gabbhaseyyakānaṃ vasena pasūtipariyāyo, itaresaṃ vasena uppattipariyāyo. Paṭhamacittapaṭhamairiyāpathakkhaṇesu hi te sambhavaṃ uppattiṃ esanti upagacchanti nāma, na tāva bhūtā upapattiyā na suppatiṭṭhitattā, bhūtā eva sabbaso bhavesanāya samucchinnattā. Na puna bhavissantīti avadhāraṇena nivattitamatthaṃ dasseti. Yo ca ‘‘kālaghaso bhūto’’tiādīsu bhūta-saddassa khīṇāsavavācitā daṭṭhabbā. Vā-saddo cettha sampiṇḍanattho ‘‘agginā vā udakena vā’’tiādīsu viya.

“Āharantī”意为“带来、引生”；“upatthambhantī”意为“抑止、防止”。“Nibbattati”指有生起、产生。所谓“bhūtā”是指由此而成就的存在。由此而观，世间的生死轮转，是以胎为根本开始，至胎被粗俗遗弃之前，其为生者（sambhavesino），此为胎床所居的众生的生起阶段；其他方面，则以一切初心等为序而说。此处“Sambhava”一词指胎床中生者的存在生活，称为“pasūtipariyāya”；他处则指生起过程，称为“uppattipariyāya”。初心初始的根基处，如见其生起，从本质上说是到来之相，不是死灭或稳住。生者整体是生死有漏流转的整体终断之所现。此尤示意生者不再往生，意即经过止息回归。又如“kālaghaso bhūto”等语，属“bhūta”一词的已断染污义。又“vā”字此处有聚合义，如“火或水”中所含之意。

Yathāsakaṃ paccayabhāvena attabhāvassa paṭhapanamevettha āhārehi kātabbaanuggaho hotīti adhippāyenāha ‘‘vacanabhedo…pe… eko yevā’’ti. Sattassa uppannadhammānanti sattassa santāne uppannadhammānaṃ. Yathā ‘‘vassasataṃ tiṭṭhatī’’ti vutte anuppabandhavasena pavattatīti vuttaṃ hoti, evaṃ ṭhitiyāti anuppabandhavasena pavattiyāti attho, sā pana avicchedoti āha ‘‘avicchedāyā’’ti. Anuppabandhadhammuppattiyā sattasantāno anuggahito nāma hotīti āha ‘‘anuppannānaṃ uppādāyā’’ti. Etānīti ṭhitianuggahapadāni. Ubhayattha daṭṭhabbāni na yathāsambandhato.

依前因缘，唯有以“āhārehi”（此处供养、资粮）作为本体的自性为依托，故称“āhāra”。主宰权能即此，谓“一句便破……”等。所谓“七生起法”即是指七法族中生起的诸法。如“百年常存”中所说，以不间断的状态存在，谓之“泰然不灭”，即以不断断之义解之。此谓“不可断”；故言“不可断者”。依无间断法生起，束生之法族遂称“无生者之起”，以此为依托。此即说明“坐持（持续）”之依。然此处二义不同，不可均等解释。

Vatthugatā ojā vatthu viya tena saddhiṃ ajjhoharitabbataṃ gacchatīti vuttaṃ ‘‘ajjhoharitabbako āhāro’’ti, nibbattitaojaṃ pana sandhāya ‘‘kabaḷīkāro āhāro ojaṭṭhamakarūpāni āharatī’’ti vakkhati. Oḷārikatā appojatāya na vatthuno thūlatāya kathinatāya vā, tasmā yasmiṃ vatthusmiṃ parittā ojā hoti, taṃ oḷārikaṃ. Sappādayo dukkhuppādakatāya oḷārikā veditabbā. Visāṇādīnaṃ tivassachaḍḍitānaṃ pūtibhūtattā mudukatāti vadanti. Taracchakheḷatemitatāya pana tathābhūtānaṃ tesaṃ mudukatā. Dhammasabhāvo hesa. Sasānaṃ āhāro sukhumo taruṇatiṇasassakhādanato. Sakuṇānaṃ āhāro sukhumo tiṇabījādikhādanato. Paccantavāsīnaṃ āhāro sukhumo māsamuggakurādibhojanattā. Tesanti paranimmitavasavattīnaṃ. Sukhumotvevāti na kiñci upādāya, atha kho sukhumoicceva niṭṭhaṃ patto tato paramasukhumassa abhāvato.

若喻为材，犹如材质，故称“应当承担载重之物”，故谓“应当承担重负之粮”。然生长的力量所造作之资粮则称为“生养者供应的资粮”，言其形态似有筋络。筋络细微者，不论材质疏密或坚硬，故以在该材质中若有筋状之物，即称其为筋络。筋多而显著者，因其易生苦感，察之应知为筋络。雕镂、风蚀者，以腐烂软烂之状态谓之肉质。因缘如此，形成其本来之体性。法之本性如此。舍食处之粮，细薄轻软，因嫩草尖折断。鸟类食粮轻细，因取嫩草种子等。冬季食者轻细，由再生蔬菜等形成。如是者称为属于外缘成器物。细软之体性即无执着，故无障碍；虽轻细，终不得以极薄细柔为上。

Vatthuvasena panettha āhārassa oḷārikasukhumatā vuttā, sā cassa appojamahojatāhi veditabbāti dassetuṃ ‘‘ettha cā’’tiādimāha. Parissayanti khudāvasena uppannaṃ vihiṃsaṃ sarīradarathaṃ. Vinodetīti vatthu tassa vinodanamattaṃ karoti. Na pana sakkoti pāletunti sarīraṃ yāpetuṃ nappahoti nirojattā. Na sakkoti parissayaṃ vinodetuṃ āmāsayassa apūraṇato.

以“物”而论，此处指资粮之筋络细软性，且可由筋络细微与粗大可分辨，故言“此处乃筋肉之细弱处”。因饥饿之苦产生生起之伤害，如身重负一般。以“欢喜”喻指对资粮的欣慰而生心。非指能令身体持养稳固，不致病痛及受拮据。亦非指能欢喜饥饿之苦，因饥馑未满故。

Chabbidhopīti iminā kassaci phassassa anavasesitabbatamāha. Desanakkamenevettha phassādīnaṃ dutiyāditā, na aññena kāraṇenāti āha ‘‘desanānayo eva cesā’’tiādi. Manaso sañcetanā na sattassāti dassanatthaṃ manogahaṇaṃ yathā ‘‘cittassa ṭhiti, cetovimutti cā’’ti āha ‘‘manosañcetanāti cetanāvā’’ti. Cittanti yaṃ kiñci cittameva. Ekarāsiṃ katvāti ekajjhaṃ gahetvā vibhāgaṃ akatvā, sāmaññena gahitāti attho. Tattha labbhamānaṃ upādiṇṇakādivibhāgaṃ dassetuṃ ‘‘kabaḷīkāro āhāro’’tiādi vuttaṃ. Āhāratthaṃ na sādhentīti tādisassa āhārassa anāharaṇato. Tadāpīti bhijjitvā vigatakālepi. Upādiṇṇakāhāroti vuccantīti keci. Idaṃ pana ācariyānaṃ na ruccati tadā upādiṇṇakarūpasseva abhāvato. Paṭisandhicitteneva sahajātāti lakkhaṇavacanametaṃ, sabbāyapi kammajarūpapariyāpannāya ojāya atthibhāvassa avicchedappavattisambhavadassanattho. Sattamāti uppannadivasato paṭṭhāya yāva sattamadivasāpi. Rūpasantatiṃ pāleti paveṇighaṭanavasena. Ayamevāti kammajaojā. Kammajaojaṃ pana paṭicca uppannaojā akammajattā anupādiṇṇaāhārotveva veditabbo. Anupādiṇṇakā phassādayo veditabbāti ānetvā sambandho. Lokuttarā phassādayo kathanti āha ‘‘lokuttarā pana ruḷhīvasena kathitā’’ti. Yasmā tesaṃ kusalānaṃ upetapariyāyo natthi, tasmā vipākānaṃ upādiṇṇapariyāyo natthevāti anupādiṇṇapariyāyopi ruḷhīvasena vuttoti veditabbo.

所谓“六种触”是指某种感触之不遗留特点。说法归纳为次第，谓“说法之途径是唯一之依”，非因他义故。以心为有意识之意，说明心为承载及收摄，此谓“意志有心”。所谓“心”即一切心法。谓“一举拿起而不分开”，即总摄整体意亦如是。举例“生养者供应的资粮”等语，以展示诸因缘所成，无以该粮难达成目的。故“此粮虽有，但不为摄受而不消耗”，因失去依止。由此亦谓“因而湿润”，即使于湿润中而死灭离散。“被污染的资粮”以此而称；有些人则谓之。因当时不悦，故无此污染状态。所谓天然相续不绝，即诸业因缘相应所导致之筋络急断所呈之现象。曰“七生起”，即以七日为期，持续资粮之供应。以保护新生嫩叶者，喻如风吹瓦片覆顶。所谓“此即业生湿润”，而“业生湿润”是以业因缘而生，无业者则无湿润，故可知连带之义。

Pubbe ‘‘āhārāti paccayā’’ti vuttattā yadi paccayaṭṭho āhāraṭṭhotiādinā codeti, atha kasmā ime eva cattāro vuttāti atha kasmā cattārova vuttā. Ime eva ca vuttāti yojanā. Visesappaccayattāti etena yathā aññe paccayadhammā attano paccayuppannassa paccayāva honti, ime pana tathā ca hoti aññathā cāti samānepi paccayatte atirekapaccayā honti, tasmā ‘‘āhārāti vuttā’’ti imamatthaṃ dasseti. Idāni taṃ atirekapaccayataṃ dassetuṃ ‘‘visesapaccayo hī’’tiādi vuttaṃ. Visesappaccayo rūpakāyassa kabaḷīkāro āhāro upathambhakabhāvato. Tenāha aṭṭhakathāyaṃ ‘‘rūpārūpānaṃ upathambhakattena upakārakā cattāro āhārā āhārapaccayo’’ti (visuddhi. 2.608; paṭṭhā. aṭṭha. paccayuddesavaṇṇanā). Upathambhakattañhi satīpi janakatte arūpīnaṃ āhārānaṃ āhārajarūpasamuṭṭhānakarūpāhārassa ca hoti, asati pana upathambhakatte āhārānaṃ janakattaṃ natthīti upathambhakattaṃ padhānaṃ. Janayamānopi hi āhāro avicchedavasena upathambhayamāno eva janetīti upathambhakabhāvo eva āhārabhāvo. Vedanāya phasso visesapaccayo. ‘‘Phassapaccayā vedanā’’ti hi vuttaṃ. ‘‘Saṅkhārapaccayā viññāṇa’’nti vacanato viññāṇassa manosañcetanā. ‘‘Cetanā tividhaṃ bhavaṃ janetī’’ti hi vuttaṃ. ‘‘Viññāṇapaccayā nāmarūpa’’nti pana vacanato nāmarūpassa viññāṇaṃ visesapaccayo. Na hi okkantaviññāṇābhāve nāmarūpassa atthi sambhavo. Yathāha ‘‘viññāṇañca hi, ānanda, mātukucchismiṃ na okkamissatha, api nu kho nāmarūpaṃ mātukucchismiṃ samuccissathā’’tiādi (dī. ni. 2.115). Vuttamevatthaṃ suttena sādhetuṃ ‘‘yathāhā’’tiādi vuttaṃ.

先前有云“āhāra”为“因”，若由“因”而问“āhāra”的本义，何以称此四者？意在说明，诸因果链中，有特殊之因，称为“特殊因缘”。此乃因缘法中，以其他因缘对它作为因缘时，亦同是彼因缘，唯别说亦实。有特殊因缘，故以此云。所谓特殊因缘，是指形体生养者供应的资粮，具有扶助之能。故依释义书中称：“有形无形之资粮中，有四种扶助者与四种为资粮之因缘”。扶助之资粮即使心念亦属于扶助者之资粮，无扶助则无资粮可生。如资粮者不断扶助，则常生不断。感触生起时，有分别因缘。谓“触因缘为受”，语云“色法因缘为触”、“行因缘为识”，此为心意之分别因缘。又“意生三种所生性”之说，谓“识为名色之有分别因缘”，无识则无名色之生。譬如“识亦不会进入母胎，亦无名色现于母胎”等语。以上皆依经文证明。

Evaṃ yadipi paccayattho āhārattho, visesapaccayattā pana imeva āhārāti vuttāti taṃ nesaṃ visesapaccayataṃ avibhāgato dassetvā idāni vibhāgato dassetuṃ ‘‘ko panetthā’’tiādi āraddhaṃ. Mukhe ṭhapitamatto eva asaṅkhādito, tattakenāpi abbhantarassa āhārassa paccayo hoti eva. Tenāha ‘‘aṭṭha rūpāni samuṭṭhāpetī’’ti. Sukhavedanāya hito sukhavedanīyo. Sabbathāpīti cakkhusamphassādivasena. Yattakā phassassa pakārabhedā, tesaṃ vasena sabbappakāropi phassāhāro yathārahaṃ tisso vedanā āharati, anāhārako natthi.

如此，关于缘起的食（食物、供养）缘，因特殊缘起故才说这是食。这里不分别特殊缘起，而直接说是食，因未分别故，现欲分别论述『缘于何处』等事。仅就口中所摄食来说，虽未数算，实则外缘与内食之间仍有相依关系。故称其为『八种色（色法的聚合）所摄集』。对于苦乐受，上所缘者为能触色等感官。此类触受根据触种类差别故，此外诸触境缘亦全部感触食，因如此，三种受（苦、乐、舍）由此得食，若无食则不存。

Sabbathāpīti idhāpi phassāhāre vuttanayānusārena attho veditabbo. Tisantativasenāti kāyadasakaṃ bhāvadasakaṃ vatthudasakanti tividhasantativasena. Sahajātādipaccayanayenāti sahajātādipaccayavidhinā. Paṭisandhiviññāṇañhi attanā sahajātanāmassa sahajātaaññamaññavipākindriyasampayuttaatthiavigatapaccayehi paccayo hontoyeva āhārapaccayatāya taṃ āhāreti vuttaṃ, sahajātarūpesu pana vatthuno sampayuttapaccayaṃ ṭhapetvā vippayuttapaccayena, sesarūpānaṃ aññamaññapaccayañca ṭhapetvā itaresaṃ paccayānaṃ vasena yojanā kātabbā. Tānīti napuṃsakaniddeso anapuṃsakānampi napuṃsakehi saha vacanato. Sāsavakusalākusalacetanāva vuttā visesapaccayabhāvadassanaṃ hetanti, tenāha ‘‘avisesena panā’’tiādi. Paṭisandhiviññāṇameva vuttanti etthāpi eseva nayo. Yathā tassa tassa phalassa visesato paccayatāya etesaṃ āhārattho, evaṃ avisesatopīti dassetuṃ ‘‘avisesenā’’tiādi vuttaṃ. Tattha taṃsampayuttataṃsamuṭṭhānadhammānanti tehi phassādīhi sampayuttadhammānañceva taṃsamuṭṭhānarūpadhammānañca. Tattha sampayuttaggahaṇaṃ yathārahato daṭṭhabbaṃ, samuṭṭhānaggahaṇaṃ pana avisesato.

所谓诸缘及触食，依此相继缘起之说理应当理解。所谓三种相续者，即身十法、心十法、法十法三种相续。所谓先天等缘起者，即依先天缘起之法。续心识名续，表与先天名不同种界缘应一起存在，现所谓食缘即此。就先天色法而言，有相续缘而同时有断离缘，余色法则彼此相缘合，凭此缘故建立联系。此处非指非男不女之名词，亦非与非男共说之意。因有善恶有漏心所故，表明特殊缘起之相，故称『非特殊者』。续识即为此处所说，正如各自果报特殊缘故，皆能以此食缘为缘。同理非特殊者为不特殊者之意。诸缘及触法即触及诸色法之缘起法。此中相依合是依据，对集则是依据非特殊（普通）法。

Upatthambhento āhārakiccaṃ sādhetīti upatthambhento eva rūpaṃ samuṭṭhāpeti, ojaṭṭhamakasamuṭṭhāpaneneva panassa upathambhanakiccasiddhi. Phusantoyevāti phusanakiccaṃ karonto eva. Āyūhamānāvāti cetayamānā eva abhisandahantī eva. Vijānantamevāti upapattiparikappanavasena vijānantameva āhārakiccaṃ sādhetīti yojanā. Sabbattha āhārakiccasādhanañca tesaṃ vedanādiuppattihetutāya attabhāvassa pavattanameva. Kāyaṭṭhapanenāti kasmā vuttaṃ, nanu kammajādirūpaṃ kammādināva pavattatīti codanaṃ sandhāyāha ‘‘kammajanitopī’’tiādi.

承担着食事者即能生起食集者，承担者即集生起。犹如紧绳聚合物能成绳集，生起集合者方能成集。所谓触者，乃触事之为也。所谓集合聚合，谓因促成者而聚合。总之，食事能生起，乃本身缘起苦乐等受之生起，此乃自性运行起。所谓身生起者，是因业等色法增起，故说源自业由生。

Upādiṇṇarūpasantatiyā upatthambhaneneva utucittajarūpasantatīnampi upatthambhanasiddhi hotīti ‘‘dvinnaṃ rūpasantatīna’’nti vuttaṃ. Upatthambhanameva sandhāya ‘‘anupālako hutvā’’ti ca vuttaṃ. Rūpakāyassa ṭhitihetutā hi yāpanā anupālanā. Sukhādivatthubhūtanti sukhādīnaṃ pavattiṭṭhānabhūtaṃ. Ārammaṇampi hi vasati ettha ārammaṇakaraṇavasena tadārammaṇā dhammāti vatthūti vuccati. Phusantoyevāti idaṃ phassassa phusanasabhāvattā vuttaṃ. Na hi dhammānaṃ sabhāvena vinā pavatti atthi, vedanāpavattiyā vinā sattānaṃ sandhāvanatā natthīti āha ‘‘sukhādi…pe… hotī’’ti. Na cettha saññībhavakathāyaṃ asaññībhavo dassetabbo, tassāpi vā kāraṇabhūtavedanāpavattivaseneva ṭhitiyā hetuno abyāpitattā, tathā hi ‘‘manosañcetanā…pe… bhavamūlanipphādanato sattānaṃ ṭhitiyā hotī’’ti vuttā. Tato eva viññāṇaṃ vijānantamevāti upapattiparikappanavasena vijānantamevāti vuttovāyamattho.

谓因受束缚色连续故，集结生起色连续者，生起者生起。未能守护即为失护。色身住立的因，乃是养护，若无人守护则散坏。所谓苦等事，乃因苦等事性之发生与存在，称作缘起之具。此据缘起法则，缘起托生事物谓之缘，缘起事物谓为具缘物，有如安立之所。触亦云是，谓触之为触的性质。诸法无常，无缘则无发生。由于苦之发生，众生才能依缘生。故谓苦等为有缘起。若无此缘起，则无众生依止，故有内心行为生起及众生托生之说。继而识为续识，乃缘起识的下位名。

Cattāri bhayāni daṭṭhabbāni ādīnavavibhāvanato. Nikantīti nikāmanā, rasataṇhaṃ sandhāya vadati. Sā hi kabaḷīkāre āhāre balavatī, tenevettha avadhāraṇaṃ kataṃ. Bhāyati etasmāti bhayaṃ, nikantiyevabhayaṃ mahānatthahetuto. Upagamanaṃ visayindriyaviññāṇesu visayaviññāṇesu ca saṅgativasena pavatti, taṃ vedanādiuppattihetutāya ‘‘bhaya’’nti vuttaṃ. Avadhāraṇe payojanaṃ vuttanayameva. Sesadvayepi eseva nayo. Āyūhanaṃ abhisandahanaṃ, saṃvidhānantipi vadanti. Taṃ bhavūpapattihetutāya ‘‘bhaya’’nti vuttaṃ. Abhinipāto tattha tattha bhave paṭisandhiggahaṇavasena viññāṇassa nibbatti. So bhavūpapattihetukānaṃ sabbesaṃ anatthānaṃ mūlakāraṇatāya ‘‘bhaya’’nti vuttaṃ. Idāni nikantiādīnaṃ sappaṭibhayataṃ vitthārato dassetuṃ ‘‘kiṃ kāraṇā’’tiādi āraddhaṃ. Tattha nikantiṃ katvāti ālayaṃ janetvā, taṇhaṃ uppādetvāti attho. Sītādīnaṃ purakkhatāti sītādīnaṃ purato ṭhitā, sītādīhi bādhiyamānāti attho.

应当见四种恐怖，乃缘诸畏怖分辨而起。所谓离散者，系缘口渴而言。渴令饮水极为强烈，因故生此摄受。恐怖因此而生，离散亦是。身心欲求远离、远弃之状态，谓之恐怖。众生识随缘异境转移生起，因缘苦乐生起故，称为恐怖。摄受目的，即保护。亦谓恐怖适用于离散等二者。所谓生命维持与推动，亦云恐怖。于生死入死时，意识随缘生，是为生死续，此种生死续皆因恐怖之无益根因而生。今欲细说离散等之畏惧，故发起问曰何故?谓造作生因地，生成了习气，遂引发渴，谓之离散。所谓寒等由前方逼近，谓实体躯体受寒难耐也。

Phassaṃ upagacchantāti cakkhusamphassādibhedaṃ phassaṃ pavattentā. Phassassādinoti kāyasamphassavasena phoṭṭhabbasaṅkhātassa assādanasīlā. Kāyasamphassavasena hi sattānaṃ phoṭṭhabbataṇhā pavattatīti dassetuṃ phassāhārādīnavadassane phoṭṭhabbārammaṇaṃ uddhaṭaṃ ‘‘paresaṃ rakkhitagopitesū’’tiādinā. Phassassādinoti vā phassāhārassādinoti attho. Sati hi phassāhāre sattānaṃ phassārammaṇe assādo, nāsati, tenāha ‘‘phassassādamūlaka’’ntiādi.

所谓趋向触者，即是眼触等受所缘触的生起。触境依赖身触所接触之有形之物。依身触物之性，众生渴求触之，更以此欲所摄，故显现护持他者、看护物等，谓之触境之所缘。触境及触缘即是触缘之意。念能摄受，众生在触境摄物、脸上生起感受。故说『以触感为根本』。若无苦之生起，众生无所依止，此因缘故，谓苦等缘起。若非此处所说无爱境界，即非无爱故，仍因苦感受生起之缘，故日：“念意等心所由种各种生起，生死根本生故，众生依存生灭”。继而识为意识续，乃为生起之识。

Jātinimittassa bhayassa abhinipātasabhāvena gahitattā ‘‘tammūlaka’’nti vuttaṃ. Kammāyūhananimittanti attho. Bhayaṃ sabbanti pañcavīsati, tividhamahābhayaṃ, aññañca sabbabhayaṃ āgatameva hoti bhayādhiṭṭhānassa attabhāvassa nipphādanato.

因生起因缘之惧怕，犹如被束缚于凶险之处，故称为‘生根’。意即业的烦恼聚合之因缘所致。所有的恐怖共计二十五种，其中有三重大怖畏，以及其他一切怖畏，仅因怖畏的执持使其本性破灭时而生起。

Abhinipatatīti abhinibbattati. Paṭhamābhinibbatti hi sattānaṃ tattha tattha aṅgārakāsusadise bhave abhinipātasadisī. Tammūlakattāti nāmarūpanibbattimūlakattā. Sabbabhayānaṃ abhinipātoyeva bhayaṃ bhāyati etasmāti katvā.

所谓凶险，即烦恼之重现。首先的再现，是众生于火焰、利器等恶趣中呈现的凶险状况。所谓‘生根’，即名色再生之根本。诸怖畏皆被称为凶险，正因怖畏而生恐怖，故云此。

Appeti viyāti phalassa attalābhahetubhāvato kāraṇaṃ, taṃ niyyādeti viya. Tanti phalaṃ. Tatoti kāraṇato. Etesanti āhārānaṃ . Yathāvuttenāti ‘‘phalaṃ nidetī’’tiādinā vuttappakārena atthena. Sabbapadesūti ‘‘vedanānirodhenā’’tiādīsu sabbesu padesu.

‘断去’指令其离去，‘流散’指结果之成熟归因于自得，使之离散。‘断灭果报’称为结果，从原因而言即为原因。这些名为饮食，依照经文言‘果报现行’等多种说法解义。‘诸法一切境界’包括‘觉知灭除’等诸种状态。

Paṭisandhiṃ ādiṃ katvāti paṭisandhikkhaṇaṃ ādiṃ katvā. Upādiṇṇakaāhāre sandhāya ‘‘attabhāvasaṅkhātānaṃ āhārāna’’nti vuttaṃ. Te hi nippariyāyato taṇhānidānā. Paripuṇṇāyatanānaṃ sattānaṃ sattasantativasenāti paripuṇṇāyatanānaṃ sabhāvakānaṃ cakkhu sotaṃ ghānaṃ jivhā kāyo bhāvo vatthūti imesaṃ sattannaṃ santatīnaṃ vasena. Sesānaṃ aparipuṇṇāyatanānaṃ andhabadhiraabhāvakānaṃ. Ūnaūnasantativasenāti cakkhunā, sotena, tadubhayena, bhāvena ca ūnaūnasantativasena. Paṭisandhiyaṃ jātā paṭisandhikā. Paṭhamabhavaṅgacittakkhaṇādīti ādi-saddena tadārammaṇacittassa saṅgaho daṭṭhabbo.

‘起始结合’谓结合之初。意即结合之时依附之饮食，称为‘众生本性之饮食’。彼等为止息渴爱之因，为具足根本境界众生的众多生命连续体。所谓‘具足根本境界’，即拥有眼、耳、鼻、舌、身、意六处；‘连续体’谓众生依序相续之生。残余则为不具足根本境界者，如瞎聋盲等。所谓‘具足与不具足根本境界连续体’意指眼、耳、二俱、身等生命连续体。‘结合’即生死续转，所谓‘先入心处’等，是指彼时的多生心受所集之总和。

Taṇhāyapi nidānaṃ jānātīti yojanā. Taṇhānidānantipi pāṭho. Vaṭṭaṃ dassetvāti sarūpato nayato ca sakalameva vaṭṭaṃ dassetvā. Idāni tamatthaṃ vitthārato vibhāvetuṃ ‘‘imasmiñca pana ṭhāne’’tiādimāha. Atītābhimukhaṃ desanaṃ katvāti paccuppannabhavato paṭṭhāya atītadhammābhimukhaṃ tabbisayaṃ desanaṃ katvā tathākāraṇena. Atītena vaṭṭaṃ dassetīti atītabhavena kammakilesavipākavaṭṭaṃ dasseti. Attabhāvoti paccuppanno attabhāvo. Yadi evaṃ kasmā ‘‘atītena vaṭṭaṃ dassetī’’ti vuttanti? Nāyaṃ doso ‘‘atītenevā’’ti anavadhāraṇato, evañca katvā atītābhimukhaggahaṇaṃ janakakammaṃ gahitaṃ, taṇhāsīsena nānantariyabhāvato. Na hi kammunā vinā taṇhā bhavanetti yujjati.

‘渴爱亦为因’，意谓‘因’。‘渴爱为因’一词即订正文句。‘轮转’显现乃自然状态，令整体轮转显著。今详尽分解之谓‘于此处’等如是言。‘为过去所向’之说，乃由当前生起依止过去法故说，因而对过去作诠释。‘显示轮转为过去种子’意指示现现今业力烦恼果实之轮转。所谓‘自性’，即当下存在之自性。若如是，何故说‘显示过去之轮转’？此非责难，而是在说明虽称‘过往’，实是当前依止业力二乘果熟之因缘。无业则无渴爱生起，因而不能成就生死。

Taṃ kammanti taṇhāsīsena vuttakammaṃ. Dassetunti taṃ atītaṃ attabhāvaṃ dassetuṃ. Tassattabhāvassa janakaṃ kammanti tassa yathāvuttassa attabhāvassa janakaṃ. Tato parampi attabhāvaṃ āyūhitaṃ kammaṃ dassetuṃ vuttaṃ. Avijjā ca nāma taṇhā viya kammattāti kammasseva gahaṇaṃ. Dvīsu ṭhānesūti āhāraggahaṇena vedanādiggahaṇenāti dvīsu ṭhānesu. Attabhāvoti paccuppannakāliko atītakāliko ca attabhāvo. Puna dvīsūti taṇhāggahaṇe avijjāsaṅkhāraggahaṇeti dvīsu ṭhānesu. Tassa janakanti paccuppannassa ceva atītassa ca attabhāvassa janakaṃ kammaṃ vuttanti yojanā . Kammaggahaṇena cettha yattha taṃ kammaṃ āyūhitaṃ, sā atītā jāti atthato dassitā hoti. Tena saṃsāravaṭṭassa anamataggataṃ dīpeti. Saṅkhepenāti saṅkhepena hetupañcakaphalapañcakaggahaṇampi hi saṅkhepo eva hetuphalabhāvena saṅgahetabbadhammānaṃ anekavidhattā.

所谓‘彼业’，由渴爱所造，即谓业。‘显现’即显现过去之自性。本自性之所有者即业，依理即自性由业所生。继而现出自性，谓业之显现。‘无明’本质上与渴爱类似，为业之起点，即业之根本。‘有二处’即摄受饮食及受等两处。‘自性’即当前与过去之自性。‘复有二处’即摄受渴爱与无明及行。‘所有者’即当前与过去自性之业。言业之所在，其引发生死循环，故谓其为过去生起。此简而言之，为集因果五及果五之归纳，表明因果的多样联结与因果作用。

Yadi atītena vaṭṭaṃ dassitaṃ, evaṃ sati sappadesā paṭiccasamuppādadhammadesanā hotīti dassento ‘‘tatrāya’’ntiādimāha. Tena hi yadipi sarūpato anāgatena vaṭṭaṃ idha na dassitaṃ, nayato pana tassapi dassitattā nippadesā eva paṭiccasamuppādadesanāti dasseti. Idāni tamatthaṃ upamāya vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Udakapiṭṭhe nipannanti udakaṃ pariplavavasena nipannaṃ. Parabhāganti parauttamaṅgabhāgaṃ. Oratoti tato aparabhāgato olokento. Aparipuṇṇoti vikalāvayavo. Evaṃsampadantiādi upamāya saṃsandanaṃ.

如果以过去所显示的循环为例，则因正念而有正确阐释的缘起法理讲说，即谓示现‘在那里’，由此开始说起。因为即使是与未来相同的循环，此处未曾显现，但因为其所展示之理依然完整，故以阐释缘起法义为说法。现在为进一步明白其意，曾提及‘好比如此’等比喻。举例如水池中沉没的是水，因水流摇动而沉没；‘边缘部分’即上下界限部分；‘从上望去’谓从对面观察；‘不完全’谓形态残缺等。诸如此类的比喻用以说明相互依存的关系。

Yathā hi gīvā sarīrasandhārakakaṇḍarānaṃ mūlaṭṭhānabhūtā, evaṃ attabhāvasandhārakānaṃ saṅkhārānaṃ mūlabhūtā taṇhāti vuttaṃ ‘‘gīvāya diṭṭhakālo’’ti. Yathā vedanādianekāvayavasamudāyabhūto attabhāvo, evaṃ phāsukapiṭṭhikaṇḍakādianekāvayavasamudāyabhūtā piṭṭhīti ‘‘piṭṭhiyā…pe… tassa diṭṭhakālo’’ti vuttaṃ. Taṇhāsaṅkhātanti taṇhāya kathitaṃ. Idha desanāya paccayā avijjāsaṅkhārā veditabbāti ‘‘naṅguṭṭhamūlassa diṭṭhakālo viyā’’ti vuttaṃ. Tathā hi pariyosāne ‘‘naṅguṭṭhamūlaṃ passeyyā’’ti upamādassanaṃ kataṃ. Nayato paripuṇṇabhāvaggahaṇaṃ veditabbaṃ. Pāḷiyaṃ anāgatassāpi paccayavaṭṭassa hetuvasena phalavasena vā paripuṇṇabhāvassa mukhamattadassanīyattā ādito phalahetusandhi, majjhe hetuphalasandhi, antepi phalahetusandhīti evaṃ tisandhikattā catusaṅkhepameva vaṭṭaṃ dassitanti.

譬如，皮肤是人体关节及筋膜的根基，同理，‘渴’被说成是产生我执及行蕴的根本，即谓‘在皮肤中被见的时刻’。又如感受等多种和合而成的我存在，佛法所说的‘皮肤’是多种和合所成的聚合体，据说‘是皮肤时...是那时之现见’。‘渴’依此被名为‘渴蕴’。此处讲说缘起时应知无明生的行蕴，谓‘尚未见于指甲根本之时’。结束时亦教示‘应见指甲根本’作为觉知。“指甲根本应见”是中道，既非全满亦非全无。以巴利语而言，即使是未来的缘起，也因缘、果而完满呈现，其中缘与果之间有始有终，这三处相接合的缘由说明了循环的四重简略展现。

Āhārasuttavaṇṇanā niṭṭhitā. · 《食经》注释完毕。

2. Moḷiyaphaggunasuttavaṇṇanā2.《摩利亚帕古那经》注释

§12

12.Imasmiṃyeva ṭhāneti ‘‘cattārome bhikkhu…pe… āhārā’’ti evaṃ cattāro āhāre sarūpato dassetvā ‘‘ime kho bhikkhave…pe… anuggahāyā’’ti nigamanavasena dassite imasmiṃyeva ṭhāne. Desanaṃ niṭṭhāpesi catuāhāravibhāgadīpakaṃ desanaṃ uddesavaseneva niṭṭhāpesi, upari āvajjetvā tuṇhī nisīdi. Diṭṭhigatikoti attadiṭṭhivasena diṭṭhigatiko. Varagandhavāsitanti sabhāvasiddhena candanagandhena ceva tadaññanānāgandhena ca paribhāvitattā varagandhavāsitaṃ . Ratanacaṅkoṭavarenāti ratanamayena uttamacaṅkoṭakena. Desanānusandhiṃ ghaṭentoti yathādesitāya desanāya anusandhiṃ ghaṭento, yathā uparidesanā vaddheyya, evaṃ ussāhaṃ karonto. Viññāṇāhāraṃ āhāretīti tassa āhāraṇakiriyāya vuttapucchāya taṃ diṭṭhigataṃ uppāṭento ‘‘yo etaṃ…pe… bhuñjati vā’’ti āha.

关于此处所在地，佛陀说：‘比库们……此为四种食粮’。佛陀以成相而显现这四种食粮，结语时说：‘这些，比库们……为支援者’，就指明了这个地点。讲说完成后，开启说明四色食粮之教义，意在令讲说更加增长，于是鼓励修行者端坐。所谓‘见解流’者，因见解而已属于见解流的。‘芳香衣服’指因自然成就的檀香及其他芳香被玷污而成。‘宝石光彩权贵’是指宝石般的上乘辉光。‘遵循讲说’即用之后所讲之法相继续结合，如加强进盛。‘摄取识食’指识根所摄取的作用，问道时揭示此见解，即言‘此者食用……’，如此讲述。

Viññāṇāhāre nāma icchite tassa upabhuñjakenapi bhavitabbaṃ, so ‘‘ko nu kho’’ti ayaṃ pucchāya adhippāyo. Utusamayeti gabbhavuṭṭhānasamaye. So hi utusamayassa mattakasamayattā tathā vutto. ‘‘Udakena aṇḍāni mā nassantū’’ti mahāsamuddato nikkhamitvā. Gijjhapotakā viya āhārasañcetanāya tāni kacchapaṇḍāni manosañcetanāhārena yāpentīti ayaṃ tassa therassa laddhi. Kiñcāpi ayaṃ laddhīti phassamanosañcetanāhāresu kiñcāpi therassa yuttā ayuttā vā ayaṃ laddhi. Imaṃ pañhanti ‘‘ko nu kho, bhante, viññāṇāhāraṃ āhāretī’’ti imaṃ pañhaṃ etāya yathāvuttāya laddhiyā na pana pucchati, atha kho sattupaladdhiyā pucchatīti adhippāyo. Soti diṭṭhigatiko. Na niggahetabbo ummattakasadisattā adhippāyaṃ ajānitvā pucchāya katattā. Tenāha ‘‘āhāretīti nāhaṃ vadāmī’’tiādi.

所谓识食，即是欲望所需，因此亦须有其副食者，因这个问题，故有主导见解。‘受孕时’即指胚胎形成之时。于受孕期起始阶段如此说：‘愿蛋不为水所毁’，自大海中浮出。像池塘中的蛙卵，以取食意志而向更软的甲壳类移动，这是该长老的理解。此理解即是对对境与意志作用的合适或不合适的对应反应。这个提问为‘尊者，谁摄取识食？’此则为适切的问题，不寻常问题则不必问，之后则有人因得识力而反复问，此即主导见解。该见解有效，故不会被废止，不知者不应以主导见解任意回答，这便产生‘摄取’非我所说之义。

Tasmiṃ mayā evaṃ vutteti tasmiṃ vacane mayā ‘‘āhāretī’’ti evaṃ vutte sati. Ayaṃ pañhoti ‘‘ko nu kho, bhante, viññāṇāhāraṃ āhāretī’’ti ayaṃ pañho yutto bhaveyya. Evaṃ pucchite pañheti sattupaladdhiṃ anādāya ‘‘katamassa dhammassa paccayo’’ti evaṃ dhammapavattavaseneva pañhe pucchite. Teneva viññāṇenāti teneva paṭisandhiviññāṇena saha uppannaṃ nāmañca rūpañca atītabhave diṭṭhigatikassa vasena āyatiṃ punabbhavābhinibbattīti idhādhippetaṃ. Nāmarūpe jāte satīti nāmarūpe nibbatte tappaccayabhūtaṃ bhinditvā saḷāyatanaṃ hoti.

我曾于此言说‘摄取’时已如是说。这个问题‘尊者，谁摄取识食？’为合适问题。如此被问时，即不懈怠地回答‘依赖何法？’此为法转声明问。认为此即依止识，识续及名前色因过去所有，即现今生死流转因缘。刚纂‘名色在生时’，谓破坏已生名色后形成的六处界。

Tatrāyaṃ paccayavibhāgo – nāmanti vedanādikhandhattayaṃ idhādhippetaṃ, rūpaṃ pana sattasantatipariyāpannaṃ, niyamato cattāri bhūtāni cha vatthūni jīvitindriyaṃ āhāro ca. Tattha vipākanāmaṃ paṭisandhikkhaṇe hadayavatthuno sahāyo hutvā chaṭṭhassa manāyatanassa sahajātaaññamaññanissayasampayuttavipākaatthiavigatapaccayehi sattadhā paccayo hoti. Kiñci panettha hetupaccayena kiñci āhārapaccayenāti evaṃ ukkaṃsāvakaṃso veditabbo. Itaresaṃ pana pañcāyatanānaṃ catunnaṃ mahābhūtānaṃ sahāyo hutvā sahajātanissayavipākavippayuttaatthiavigatavasena chadhā paccayo hoti. Kiñci panettha hetupaccayena kiñci āhārapaccayenāti sabbaṃ purimasadisaṃ. Pavatte vipākanāmaṃ vipākassa chaṭṭhāyatanassa vuttanayena sattadhā paccayo hoti, avipākaṃ pana avipākassa chaṭṭhassa tato vipākapaccayaṃ apanetvā paccayo hoti. Cakkhāyatanādīnaṃ pana paccuppannaṃ cakkhupasādādivatthukampi itarampi vipākanāmaṃ pacchājātavippayuttaatthiavigatapaccayehi catudhā paccayo hoti, tathā avipākampi veditabbaṃ. Rūpato pana vatthurūpaṃ paṭisandhiyaṃ chaṭṭhassa sahajātaaññamaññanissayavippayuttaatthiavigatapaccayehi chadhā paccayo hoti. Cattāri pana bhūtāni cakkhāyatanādīnaṃ pañcannaṃ sahajātanissayaatthiavigatapaccayehi catudhā paccayo hoti. Rūpajīvitaṃ atthiavigatindriyavasena tidhā paccayo hotīti ayañhettha saṅkhepo, vitthāro pana visuddhimaggato (visuddhi. 2.594) gahetabbo.

此处的缘分别是——‘名’即感受等五蕴，此处所指；‘色’则是由生命流转展开，依止四种元素和六根六尘及生命缘和食粮。一切果报为再生时心脏器官相助，属第六识之境，因同生缘起异相和差异缘起的果报。故第七种缘成立。此处当知有些因是他缘果，有些缘为食缘。其他五根、四大元素依伴缘与同生缘起等，分别构成六种缘故。上述虽属复杂，依净道注释宜详加诠释。

Pañhassa okāsaṃ dentoti ‘‘ko nu kho, bhante, phusatī’’ti imassa diṭṭhigatikapañhassa okāsaṃ dento. Tato vivecetukāmoti adhippāyo. Sabbapadesūti diṭṭhigatikena bhagavatā ca vuttapadesu. Sattoti attā. So pana ucchedavādinopi yāva na ucchijjati, tāva atthevāti laddhi, pageva sassatavādino. Bhūtoti vijjamāno. Nipphattoti nipphanno. Na tassa dāni nipphādetabbaṃ kiñci atthīti laddhi. Idappaccayā idanti imasmā viññāṇāhārapaccayā idaṃ nāmarūpaṃ. Puna idappaccayā idanti imasmā nāmarūpapaccayā idaṃ saḷāyatananti evaṃ bahūsu ṭhānesu bhagavatā kathitattā yathā paccayato nibbattaṃ saṅkhāramattamidanti saññattiṃ upagato. Tenāpīti saññattupagatenāpi. Ekābaddhaṃ katvāti yathā pucchāya avasaro na hoti, tathā ekābaddhaṃ katvā. Desanāruḷhanti yato saḷāyatanapadato paṭṭhāya ‘‘saḷāyatanapaccayā phasso’’tiādinā desanā paṭiccasamuppādavīthiṃ āruḷhameva. Tamevāti saḷāyatanapadameva gahetvā. Vivajjentoti vivaṭṭento. Evamāhāti ‘‘channaṃtvevā’’tiādiākārena evaṃ desite, ‘‘vineyyajano paṭivijjhatī’’ti evamāha. Viññāṇāhāro āyatiṃ punabbhavābhinibbattiyāti evaṃ purimabhavato āyatibhavassa paccayavasena mūlakāraṇavasena ca desitattā ‘‘viññāṇanāmarūpānaṃ antare eko sandhī’’ti vuttaṃ. Tadaminā viññāṇaggahaṇena abhisaṅkhāraviññāṇassāpi gahaṇaṃ katanti daṭṭhabbaṃ.

『给予问题的机会』者，指乎『尊者，谁为生起？』此种具有见地种类问题的给予机会。其后谓欲辨明，谓此为主意。『诸处』者，乃以见地形式由世尊所说诸语。『己』者，自性。虽言断灭论者，未断灭故曰『有己』，即存续论者也。『有为』者，谓〇〇已成。今当无当断者，故曰『无当断』。以此当缘，今此识摄所缘，今此名色。复以此当缘，今此名色缘，今此六入。由多处中，世尊如是说，以缘生灭仅此造作，与说名相。故曰『即使相生之中』。即使相生中虽有，亦当依结成一体。谓如问无机会时，即合于一体。由于高起宣说，立于六入词上，谓『由六入缘触』诸语乃起非断续缘生义理。所说唯取六入字根而已。谓此而断者，如展开所说。由此初释云：『若遮蔽之时』等此类教理中如此说。谓有染人士反认。谓『识摄延续轮回』。前生轮回连缀根本原因也。世尊说：『识与名色中间有唯一连结』。故由此识摄，亦谓造作之识亦取。其义当见。

Moḷiyaphaggunasuttavaṇṇanā niṭṭhitā. · 摩利亚帕古那经注释完毕。

3. Samaṇabrāhmaṇasuttavaṇṇanā三、沙门婆罗门经注释

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13. Ye paccayasamavāye tenattabhāvena saccāni paṭivijjhituṃ samatthā, te bāhirakaliṅge ṭhitāpi teneva tattha samatthatāyogena bhāvinaṃ samitabāhitapāpataṃ apekkhitvā samaṇasammatāyeva brāhmaṇasammatāyevāti te nivattetuṃ ‘‘saccāni paṭivijjhituṃ asamatthā’’ti vuttaṃ. Dukkhasaccavasenāti dukkhaariyasaccavasena. Aññathā kathaṃ bāhirakāpi jarāmaraṇaṃ dukkhanti na jānanti. Saccadesanābhāvato ‘‘saha taṇhāyā’’ti vuttanti keci. Taṃ na suṭṭhu. Yasmā tattha tattha bhave paṭhamābhinibbatti, idha jātīti adhippetā, sā ca taṇhā eva santānena, taṇheva sā jāti. Jarāmaraṇañcettha pākaṭameva adhippetaṃ, na khaṇikaṃ, tasmā sataṇhā eva jātijarāmaraṇassa samudayoti bhūtakathanametaṃ daṭṭhabbaṃ. Samudayasaccavasena na jānantīti yojanā. Esa nayo sesapadesupi. Sabbapadesūti yattha taṇhā visesanabhāvena vattabbā, tesu sabbapadesu. Yena samannāgatattā puggalo paramatthato samaṇo brāhmaṇoti vuccati, taṃ sāmaññaṃ brahmaññañcāti āha ‘‘ariya…pe… brahmaññañcā’’ti. Yena hi pavattinimittena samaṇa-saddo brāhmaṇa-saddo ca sake atthe niruḷho, tassa vasena abhinnopi veneyyajjhāsayato dvidhā katvā vattuṃ arahatīti vuttaṃ ‘‘ubhayatthāpī’’ti. Ekādasasu ṭhānesu cattāri saccāni kathesi avijjāsamudayassa anuddhaṭattā.

第十三。『于缘起之合中，于彼义理，圣谛可知，』即使外方众生虽住于彼，皆能以该义理住于彼，然因其专依外方恶业，住于悉法之如实相故，须知彼沙门婆罗门等依止圣谛之顺时中，故说彼等应转入『圣谛不可知』。所谓苦圣谛者，即苦圣谛也。若非如此，外方人岂不知老死之苦耶？无圣谛说，而言『合有渴爱』者，不合教。盖于诸处初生，谓此为生。如是则渴爱即因缘，渴爱为生。老死亦是如此明显，谓由因缘故非暂时，故由渴爱故，生老死集说此义。若以集圣谛说『不知』者堪破。此则说末之辞也。『所言诸处』者，谓当中诸处中依渴特别说，诸处乃是指处。谓有该素具足，于自体实为沙门婆罗门之所称。谓以宣说之义由沙门婆罗门二音均释，依此参酌，有二种分别，一谓依见著得而视不可见，二谓为见得不见故。故言『依于两切处』。于此见法，以见地言曰：『天下有恒常常存，常见之』者，此见为存见，生恒常执著；谓『天下非恒常，无常生灭』者，此感起为断见，生灭入灭，以世界造作故；谓天下者，当以造作界取之。所谓正慧即非反慧，视实慧也。故言『正见智慧』。于已生之法中，谓缘起诸形色皆由因缘生，依此见相乃视。不能见者，无常无我则不取。故言『正见』。

Samaṇabrāhmaṇasuttavaṇṇanā niṭṭhitā. · 沙门婆罗门经注释完毕。

4. Dutiyasamaṇabrāhmaṇasuttavaṇṇanā四、第二沙门婆罗门经注释

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14.Imedhamme katame dhammeti ca ettha iti-saddo ādiattho. Tena ‘‘imesaṃ dhammānaṃ katamesaṃ dhammāna’’nti imesaṃ padānaṃ saṅgaho. Etāni hi padāni jarāmaraṇādīnaṃ sādhāraṇabhāvena vuttāni imissā desanāya papañcabhūtānīti āha ‘‘ettakaṃ papañcaṃ katvā kathitaṃ, desanaṃ…pe… ajjhāsayenā’’ti. Iminā tāneva jarāmaraṇādīni gahetvā puggalajjhāsayavasena ādito ‘‘ime dhamme’’tiādinā sabbapadasādhāraṇato desanā āraddhā. Yathānulomasāsanañhi suttantadesanā, na yathādhammasāsananti.

第十四。『于此法中，何者为法』及『如是』之词，谓为此『诸法何者为法』之总。此诸词谓老死等诸法，乃通常众所说，故言此『如是造作』。谓以此造作为起始，意谓由诸老死等引，说明大众义。故言『诸法起始』，非唯随顺经文之教也。言此乃相反未能如法之教义。凡偏异于正法之义，非正法也。世尊之本意不同。譬如波罗提木叉所说诸文义，实非正法，故另执著也。故。此属总持。非但末随经论义也。此义理当观究竟，非但颠倒说理而已。故言『法理实义』。

Dutiyasamaṇabrāhmaṇasuttavaṇṇanā niṭṭhitā. · 第二沙门婆罗门经注释完毕。

5. Kaccānagottasuttavaṇṇanā五、咖吒亚那果德经注释

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15. Yasmā idha jānantāpi ‘‘sammādiṭṭhī’’ti vadanti ajānantāpi bāhirakāpi sāsanikāpi anussavādivasenapi attapaccakkhenapi, tasmā taṃ bahūnaṃ vacanaṃ upādāya āmeḍitavasena ‘‘sammādiṭṭhi sammādiṭṭhīti, bhante, vuccatī’’ti āha. Tathāniddiṭṭhatādassanatthaṃ hissa ayaṃ āmeḍitapayogo. Ayañhettha adhippāyo – ‘‘aparehipi sammādiṭṭhīti vuccati, sā panāyaṃ evaṃ vuccamānā atthañca lakkhaṇañca upādāya kittāvatā nu kho, bhante, sammādiṭṭhi hotī’’ti. Aṭṭhakathāyaṃ pana ‘‘sammādiṭṭhī’’ti vacane yasmā viññū eva pamāṇaṃ, na aviññū, tasmā ‘‘yaṃ paṇḍitā’’tiādi vuttaṃ. Dve avayavā assāti dvayaṃ, duvidhaṃ diṭṭhigāhavatthu, dvayaṃ diṭṭhigāhavasena nissito apassitoti dvayanissito. Tenāha ‘‘dve koṭṭhāse nissito’’ti. Yāya diṭṭhiyā ‘‘sabboyaṃ loko atthi vijjati sabbakālaṃ upalabbhatī’’ti diṭṭhigatiko gaṇhāti, sā diṭṭhi atthitā, sā eva sadā sabbakālaṃ loko atthīti pavattagāhatāya sassato, taṃ sassataṃ. Yāya diṭṭhiyā ‘‘sabboyaṃ loko natthi na hoti ucchijjatī’’ti diṭṭhigatiko gaṇhāti, sā diṭṭhi natthitā, sā eva ucchijjatīti uppannagāhatāya ucchedo, taṃ ucchedaṃ. Loko nāma saṅkhāraloko tamhi gahetabbato. Sammappaññāyāti aviparītapaññāya yathābhūtapaññāya. Tenāha ‘‘savipassanā maggapaññā’’ti. Nibbattesu dhammesūti yathā paccayuppannesu rūpārūpadhammesu. Paññāyante svevāti santānanibandhanavasena paññāyamānesu eva. Yā natthīti yā ucchedadiṭṭhi tattha tattheva sattānaṃ ucchijjanato vinassanato koci ṭhito nāma satto dhammo vā natthīti saṅkhāraloke uppajjeyya. ‘‘Natthi sattā opapātikā’’ti pavattamānāpi micchādiṭṭhi tathāpavattasaṅkhārārammaṇāva. Sā na hotīti kammāvijjātaṇhādibhedaṃ paccayaṃ paṭicca saṅkhāralokassa samudayanibbattiṃ sammappaññāya passato, sā ucchedadiṭṭhi, na hoti, nappavattati avicchedena saṅkhārānaṃ nibbattidassanato. Lokanirodhanti saṅkhāralokassa khaṇikanirodhaṃ. Tenāha ‘‘saṅkhārānaṃ bhaṅga’’nti. Yā atthīti hetuphalasambandhena pavattamānassa santānānupacchedassa ekattaggahaṇena saṅkhāraloke yā sassatadiṭṭhi sabbakālaṃ loko atthīti uppajjeyya. Sā na hotīti uppannuppannānaṃ nirodhassa navanavānañca uppādassa dassanato, sā sassatadiṭṭhi na hoti.

第十五。『既然诸处皆知，亦称为正见。即使不知者，且外方众生亦有所传闻，及各自本义，故多言之。』以此，本注特别详述『正见正见』之说。如此，由目的展现，以说明之故，也称作阐释。此中主意在于『虽他人亦称正见，然以此意义及其属性为据，尊者此正见何者』。注云：『于阿毗达摩注释中，正见由智者而称，非愚者。故言贤士。』此义有二部分：一，二重依止，即依双见（根基），二，二重依止除外，即依无见而不见（远离）二见不取。故言『依二切处』。谓以所执见地，言『世界皆常存』悉安立于见地，谓此见为实存『恒见』，亦谓永恒恒存。以所执见地为基础，谓『诸世界非恒常，而是生灭者』，为断见。谓由世界造作，故谓造作见。『世界』为诸造作之世界。谓正慧，不是逆慧，谓实慧。故言正见智。谓已生之法，依缘起诸色，故依缘相观其变。如不能见，无常无我，则不取。故称正见。

Loko samudeti etasmāti lokasamudayoti āha ‘‘anulomapaccayākāra’’nti. Paccayadhammānañhi attano phalassa paccayabhāvo anulomapaccayākāro. Paṭilomaṃ paccayākāranti ānetvā sambandho. Taṃtaṃhetunirodhato taṃtaṃphalanirodho hi paṭilomapaccayākāro. Yo hi avijjādīnaṃ paccayadhammānaṃ hetuādipaccayabhāvo, so nippariyāyato lokasamudayo. Paccayuppannassa saṅkhārādikassa. Anucchedaṃ passatoti anucchedadassanassa hetu. Ayampīti na kevalaṃ khaṇato udayavayanīharaṇanayo, atha kho paccayato udayavayanīharaṇanayopi.

『世界生起』，谓称其为世界之生起也。谓为缘起之说。谓缘法为所缘之缘，彼为缘果如是之缘。逆顺缘生，谓关系相连。由此即因灭故为逆顺缘。谓由无明等缘法，因缘生起为缘果，此即世界生起。谓缘生行蕴等。观见无断，谓缘生灭不间断之理也。此谓非仅暂时间之起灭捨，还指依缘之起灭捨理。故言『无断不灭』。

Upagamanaṭṭhena taṇhāva upayo. Tathā diṭṭhupayo. Eseva nayoti iminā upayehi upādānādīnaṃ anatthantarataṃ atidisati. Tathā ca pana tesu duvidhatā upādīyati. Nanu ca cattāri upādānāni aññattha vuttānīti? Saccaṃ vuttāni, tāni ca kho atthato dve evāti idha evaṃ vuttaṃ. Kāmaṃ ‘‘ahaṃ mama’’nti ayathānukkamena vuttaṃ, yathānukkamaṃyeva pana attho veditabbo. Ādi-saddena paroparassa subhaṃ asubhantiādīnañca saṅgaho veditabbo. Te dhammeti tebhūmakadhamme. Vinivisantīti virūpaṃ nivisanti, abhinivisantīti attho. Tāhīti taṇhādiṭṭhīhi. Vinibaddhoti virūpaṃ vimuccituṃ vā appadānavasena niyametvā baddho.

渴爱为入门法，为缘法之便利。亦为见解之便利。此谓以便利治便利故称便利。谓于贪著等不应过度。此中贪著乃分二：一，情欲贪著指扰乱我执，二，以诸法为本质所执著也。所言『不另有四贪著』否乎？实有真言。此处言乃二也。谓情欲言谓『我我有』乃不当执著，亦须知其正确。以先后分别取其美恶，谓诸境界。所谓法者，即谓三界大地法。谓玷污者，方所染污之义。谓轻视者，谓歪曲。谓绝对不入者，谓禁止染着。谓贪著等。

‘‘Abhiniveso’’ti upayupādānānaṃ pavattiākāraviseso vuttoti āha ‘‘tañcāyanti tañca upayupādāna’’nti. Cittassāti akusalacittassa. Patiṭṭhānabhūtanti ādhārabhūtaṃ. Dosamohavasenapi akusalacittappavatti taṇhādiṭṭhābhinivesūpanissayā evāti taṇhādiṭṭhiyo akusalassa cittassa adhiṭṭhānanti vuttā. Tasminti akusalacitte. Abhinivisantīti ‘‘etaṃ mama, eso me attā’’tiādinā abhinivesanaṃ pavattenti. Anusentīti thāmagatā hutvā appahānabhāvena anusenti. Tadubhayanti taṇhādiṭṭhidvayaṃ. Na upagacchatīti ‘‘etaṃ mamā’’tiādinā taṇhādiṭṭhigatiyā na upasaṅkamati na allīyati. Na upādiyatīti na daḷhaggāhaṃ gaṇhāti. Na adhiṭṭhātīti na taṇhādiṭṭhigāhena adhiṭṭhāya pavattati. Attaniyagāho nāma sati attagāhe hotīti vuttaṃ ‘‘attā me’’ti. Idaṃ dukkhaggahaṇaṃ upādānakkhandhāpassayaṃ tabbinimuttassa dukkhassa abhāvāti vuttaṃ ‘‘dukkhamevāti pañcupādānakkhandhamattamevā’’ti. ‘‘Saṃkhittena pañcupādānakkhandhā dukkhā’’ti (dī. ni. 2.387; ma. ni. 1.120; 3.373; vibha. 190) hi vuttaṃ. Kaṅkhaṃ na karotīti saṃsayaṃ na uppādeti sabbaso vicikicchāya samucchindanato.

“执著”是指依止（upayupādāna）现象中执着产生的特别表现，故称“此亦彼，彼亦此依止”。“心”指不善心。“依止根本”指作为依止的根基。由贪嗔痴等烦恼障碍，即使在不善心的起源中，因贪爱见之执著依止，故说贪爱见为不善心之依止根本。由此谓为不善心。所谓“贪著”，即“这是我，我的，我的自我”等等的执著。追随指在内心离散或摒弃状态下的追从。贪著二重于此。所谓“不亲近”，即不因“这是我的”等而亲近、结缔；“不取”即不紧握；“不成立”即不依持执著而起。所谓“身心之执着”即定意中对“我有”之心之执著。此说为五取蕴受苦之根源，是得出无苦解脱的障碍。故有言“苦即五取蕴而已”，“简而言之五取蕴皆苦”。不生疑惑即不生全然疑虑、因为全断疑惑。

Na parappaccayenāti parassa asaddahanena. Missakasammādiṭṭhiṃ āhāti nāmarūpaparicchedato paṭṭhāya sammādiṭṭhiyā vuttattā lokiyalokuttaramissakaṃ sammādiṭṭhiṃ avoca. Nikūṭantoti nihīnanto. Nihīnapariyāyo hi ayaṃ nikūṭa-saddo. Tenāha ‘‘lāmakanto’’ti. Paṭhamakanti ca garahāyaṃ ka-saddo. Sabbaṃ natthīti yathāsaṅkhataṃ bhaṅguppattiyā natthi eva, sabbaṃ natthi ucchijjati vinassatīti adhippāyo. Sabbamatthīti ca yathā asaṅkhataṃ atthi vijjati, sabbakālaṃ upalabbhatīti adhippāyo. Sabbanti cettha sakkāyasabbaṃ veditabbaṃ ‘‘sabbadhammamūlapariyāya’’ntiādīsu (ma. ni. 1.1) viya. Tañhi pariññāñāṇānaṃ paccayabhūtaṃ. Iti-saddo nidassane. Kiṃ nidasseti? Atthi-saddena vuttaṃ. ‘‘Atthita’’nti niccataṃ. Sassataggāho hi idha paṭhamo antoti adhippeto. Ucchedaggāho dutiyoti tadubhayavinimuttā ca idappaccayatā. Ettha ca uppannanirodhakathanato sassatataṃ, nirujjhantānaṃ asati nibbānappattiyaṃ yathāpaccayaṃ punūpagamanakathanato ucchedatañca anupagamma majjhimena bhagavā dhammaṃ deseti idappaccayatānayena. Tena vuttaṃ ‘‘ete…pe… ante’’tiādi.

“非他缘起”是指非他者直接引发的，非外来束缚。谬见谓名色分解时的谬误见解，称为世间世外谬见。下贱指卑下，愚昧的别称。故称“懒散”等。首第一指头一。全无谓依于因缘分解而无，谓全无；全有谓无分解时之存在，谓常。首谓最初，终谓最后。因灭因果含有常，非灭者谓不灭。这里所说因缘灭除而证得涅槃之法，如来以此因缘顺序而说法。故有言“彼诸……终……”。

Kaccānagottasuttavaṇṇanā niṭṭhitā. · 迦旃延氏经注释结束。

6. Dhammakathikasuttavaṇṇanā第六说法者经注释

§16

16.Nibbindanatthāyāti nibbidānupassanāpaṭilābhāya. Sā hi jarāmaraṇasīsena vuttesu saṅkhatadhammesu nibbindanākārena pavattati. Virajjanatthāyāti virāgānupassanāpaṭilābhāya. Sīlato paṭṭhāyāti vivaṭṭasannissitasīlasamādānato paṭṭhāya. Sotāpattiyaṅgehi samannāgato vivaṭṭasannissitasīle patiṭṭhito upāsakopi pageva catupārisuddhisīle patiṭṭhito bhikkhu sammāpaṭipanno nāma. Tenāha ‘‘yāva arahattamaggā paṭipannoti veditabbo’’ti. Nibbānadhammassāti nibbānāvahassa ariyassa maggassa. Anurūpasabhāvabhūtanti nibbānādhigamassa anucchavikasabhāvabhūtaṃ. Nibbidāti iminā vuṭṭhānagāminipariyosānaṃ vipassanaṃ vadati. Virāgā nirodhāti padadvayena ariyamaggaṃ, itarena phalaṃ. Etthāti imasmiṃ sutte. Ekena nayenāti paṭhamena nayena. Tattha hi bhagavā tena bhikkhunā dhammakathikalakkhaṇaṃ pucchito taṃ matthakaṃ pāpetvā vissajjesi. Yo hi vipassanaṃ maggaṃ anupādāvimuttiṃ pāpetvā kathetuṃ sakkoti, so ekantadhammakathiko. Tenāha ‘‘dhammakathikassa pucchā kathitā’’ti. Dvīhīti dutiyatatiyanayehi. Tanti pucchaṃ. Visesetvāti visiṭṭhaṃ katvā. Yathāpucchitamattameva akathetvā apucchitampi atthaṃ dassento dhammānudhammapaṭipattiṃ anupādāya vimuttisaṅkhātaṃ visesaṃ pāpetvā. Bhagavā hi appaṃ yācito bahuṃ dento uḷārapuriso viya dhammakathikalakkhaṇaṃ pucchito paṭiccasamuppādamukhena tañceva tato ca uttariṃ dhammānudhammapaṭipattiṃ anupādāvimuttañca vissajjesi. Tattha ‘‘nibbidāya…pe… dhammaṃ desetī’’ti iminā dhammadesanaṃ vāsanābhāgiyaṃ katvā dassesi. ‘‘Nirodhāya paṭipanno hotī’’ti iminā nibbedhabhāgiyaṃ, ‘‘anupādāvimutto hotī’’ti iminā desanaṃ asekkhabhāgiyaṃ katvā dassesi. Tenāha ‘‘sekkhāsekkhabhūmiyo niddiṭṭhā’’ti.

16.“厌离之义”指因观见身心之老死等诸合法而起的厌离心。此说缘于对集聚法之身心老死的审视而发。所谓“净弃”，乃因真正清净守持戒律而发生。具足入流果地之戒中比库，和如是修行者及持四正净戒之在家居士皆可知之。故云“直至阿拉汉道得”等。涅槃法，即圣者所依修行的涅槃之道。谓涅槃之修证分别相。厌离者谓观见生灭往复之烦恼而生出厌倦的观照。寂灭谓消除烦恼为圣道和圣果。文中“于此经中”。一者导引，二者说法。经中世尊对比库所问关键问题作答后，授予法义。若能通过不执着而获得内在的解脱，即是纯正的说法者。故云“如法问答”等。两次问答，谓一问一答。强调殊胜之义。愿意述说佛法真义者，以法的显现和修行法的顺应实践，证得不执着的解脱而成就殊胜。世尊如富有之人广施不惜，故向法师问答，以缘起之观揭示法义。由此世尊阐述厌离正法，示现不同层次的修行。文中“对厌离……演说”等句即此义。能成就不执著解脱者，名为正法法师。

Dhammakathikasuttavaṇṇanā niṭṭhitā. · 说法者经注释结束。

7. Acelakassapasuttavaṇṇanā第七裸行者咖萨巴经注释

§17

17.Liṅgenaacelakoti pabbajitaliṅgena acelako. Tena acelakacaraṇena acelo, na niccelatāmattenāti dasseti. Nāmenāti gottanāmena kassapoti. Deseti pavedeti saṃsayavigamanaṃ etenāti deso, nicchayahetūti āha ‘‘kiñcideva desa’’ntiādi. So hi saṃsayavigamanaṃ karotīti kāraṇaṃ. Okāsanti avasaṃsandanapadesaṃ. Tenāha ‘‘khaṇaṃ kāla’’nti. Antaragharaṃ antonivesanaṃ. Antare gharāni etassāti antaragharaṃ, antogāmo. Yadākaṅkhasīti yaṃ ākaṅkhasi. Iti bhagavā sabbaññupavāraṇāya pavāreti. Tenāha ‘‘yaṃ icchasī’’ti. Yadākaṅkhasīti yaṃ ākaṅkhasi, kassapa, tikkhattuṃ paṭikkhipantopi pucchasi, yaṃ ākaṅkhasi, tameva pucchāti attho.

17.“无欲无相”者，谓出家者的标志为无欲无相。以无欲无相的行为表现为无欲无相，并非断灭自性。所谓“名”是指族属名号，如咖萨巴。弟子对言辞进行断疑，是为解开迷惑。谓言辞之所指、因果之最终归结。对此世尊说“某时某地”之因缘等。言辞之所指即“是什么所希求”，并由此开示。无欲无相之由来即由此开示。

‘‘Yāvatatiyaṃ paṭikkhipī’’ti vuttattā ‘‘tatiyampi kho’’tiādinā pāṭhena bhavitabbaṃ. So pana nayavasena saṃkhittoti daṭṭhabbo. Yena kāraṇena bhagavā acelakassa tikkhattuṃ yācāpetvā cassa pañhaṃ kathesi, taṃ dassetuṃ ‘‘kasmā panā’’tiādimāha. Gāravajananatthaṃ yāvatatiyaṃ paṭikkhipi tañca dhammassa sussūsāya. Dhammagarukā hi buddhā bhagavanto. Sattānaṃ ñāṇaparipākaṃ āgamayamāno yāvatatiyaṃ yācāpetīti vibhattivipariṇāmavasena sādhāraṇato padaṃ yojetvā puna ‘‘ettakena kālenā’’ti kassapassa vasena yojetabbaṃ.

“至第三者即止”的释义，依前文修行次第而行。世尊因无欲无相者三次恳求，探问修行因由，表明对“为何如此”之关怀。为示尊敬乃至第三次，为使法理勤精进。如诸佛皆为众生授以知识之成熟，为此多次恳求；因众生变化无常故，言语循序渐进，须于适当的时机给予阐述。故“以时间为次序”者，意为应顺其时机由世尊讲说。

Māti paṭisedhe nipāto. Bhaṇīti punavacanavasena kiriyāpadaṃ vadati. Mā evaṃ bhaṇi, kathesīti attho. ‘‘Iti bhagavā avocā’’ti pana saṅgītikāravacanaṃ. Sayaṃkataṃ dukkhanti purisassa uppajjamānadukkhaṃ, tena kataṃ nāma tassa kāraṇassa pubbe teneva kammassa upacitattāti ayaṃ nayo anavajjo. Diṭṭhigatiko pana pañcakkhandhavinimuttaṃ niccaṃ kārakavedakalakkhaṇaṃ attānaṃ parikappetvā tassa vasena ‘‘sayaṃkataṃ dukkha’’nti pucchatīti bhagavā ‘‘mā heva’’nti avoca, tenāha ‘‘sayaṃkataṃ dukkhanti vattuṃ na vaṭṭatī’’tiādi. Ettha ca yadi bāhirakehi parikappito attā nāma koci atthi, so ca nicco, tassa nibbikāratāya, purimarūpāvijahanato kassaci visesādhānassa kātuṃ asakkuṇeyyatāya ahitato nivattanatthaṃ, hite ca vattanatthaṃ upadeso ca nippayojano siyā attavādino. Kathaṃ vā so upadeso pavattīyati? Vikārābhāvato. Evañca attano ajaṭākāsassa viya dānādikiriyā hiṃsādikiriyā ca na sambhavati, tathā sukhassa dukkhassa ca anubhavanabandho eva attavādino na yujjati kammabandhābhāvato. Jātiādīnañca asambhavato kuto vimokkho. Atha pana ‘‘dhammamattaṃ tassa uppajjati ceva vinassati ca. Yassa vasenāyaṃ kiriyāvohāro’’ti vadeyya, evampi purimarūpāvijahanena avaṭṭhitassa attano dhammamattanti na sakkā sambhāvetuṃ. Te vā panassa dhammā avatthābhūtā, tato aññe vā siyuṃ anaññe vā. Yadi aññe, na tāhi tassa uppannāhipi koci viseso atthi. Yo hi karoti paṭisaṃvedeti cavati upapajjati cāti icchitaṃ, tasmā tadattho eva yathāvuttadoso. Kiñca dhammakappanāpi niratthikā siyā. Atha anaññe, uppādavināsavantīhi avatthāhi anaññassa attano tāsaṃ viya uppādavināsasambhavato kuto niccatāvakāso. Tāsampi vā attano viya niccatāpattīti bandhavimokkhānaṃ asambhavo evāti na yujjatevāyaṃ attavādo. Tenāha ‘‘attā nāma koci dukkhassa kārako natthīti dīpetī’’ti. Paratoti ‘‘paraṃkataṃ dukkha’’ntiādike parasmiṃ tividhepi naye. Adhiccasamuppannanti adhicca yadicchāya kiñci kāraṇaṃ kassaci vā pubbaṃ vinā samuppannaṃ. Tenāha ‘‘akāraṇena yadicchāya uppanna’’nti. Kasmā evamāhāti evaṃ vakkhamānoti adhippāyo. Assāti acelassa. Ayanti bhagavantaṃ sandhāya vadati. Sodhentoti sayaṃ visuddhaṃ katvā pucchitamatthaṃ eva attano pucchāya suddhiṃ dassento. Laddhiyā ‘‘sayaṃkataṃ dukkha’’nti micchāgahaṇassa paṭisedhanatthāya.

谓母亲对否定施舍之行为表示反对。言谓重申。表现为一种行为语。即“我不要你如此言说”，意思如此。谓“如是世尊说”，语出讽喻。所谓“自作苦”即人所生苦，是因以前行为所感受。此见解为无疑之正说。因“五蕴尽灭”故谓之常，与之对待。世尊问“自作苦否”，答曰“不得恶口”，即“自作苦”之说不可违逆。若对外境起心起念，闻声闻相则非本我，故此属于常，是缘不可得，不能生解脱。故以世尊之教义表现为“无常不断”。论断出故生非生，轮回解脱无有可能。且若谓“诸法之性质因我而起与灭”，则不能生我者。若谓无，我亦非常。故无唯一我。故说“我无害，苦无因”，乃三种见解。非因缘起者，谓即无因缘者。非欲者谓无欲故起。论断曰：“故以故无因亦无我”。世尊谓无欲无相者，因敬重而诠释，显示清净。修净则明达自净心，即使称“自作苦”亦为清净不误。

So karotīti so kammaṃ karoti. So paṭisaṃvedayatīti kārakavedakānaṃ anaññattadassanaparaṃ etaṃ, na pana kammakiriyāphalānaṃ paṭisaṃvedanānaṃ samānakālatādassanaparaṃ. Itīti nidassanatthe nipāto. Khoti avadhāraṇe. ‘‘So evā’’ti dassito. Aniyatādesā hi ete nipātā. Āditoti bhummatthe nissakkavacananti āha ‘‘ādimhiyevā’’ti. ‘‘Sayaṃkataṃ dukkha’’nti laddhiyā pageva ‘‘so karoti, so paṭisaṃvedayatī’’ti saññācittavipallāsā bhavanti. Saññāvipallāsato hi cittavipallāso, cittavipallāsato diṭṭhivipallāso, tenāha ‘‘evaṃ sati pacchā sayaṃkataṃ dukkhanti ayaṃ laddhi hotī’’ti. Evaṃ sati saññācittavipallāsānaṃ brūhito micchābhiniveso, yadidaṃ ‘‘sayaṃkataṃ dukkha’’nti laddhi. Tasmā paṭinissajjetuṃ pāpakaṃ diṭṭhigatanti dasseti. Tenāha bhagavā ‘‘sayaṃkataṃ…pe… etaṃ paretī’’ti. Vaṭṭadukkhaṃ adhippetaṃ avisesato atthīti ca vuttattā. Sassataṃ sassatagāhaṃ dīpeti paresaṃ pakāseti, tathābhūto ca sassataṃ daḷhaggāhaṃ gaṇhātīti. Tassāti diṭṭhigatikassa. Taṃ ‘‘sayaṃkataṃ dukkha’’nti evaṃ pavattaṃ viparītadassanaṃ. Etaṃ sassataggahaṇaṃ. Pareti upeti. Tenāha ‘‘kārakañca…pe… attho’’ti. Ekameva gaṇhantanti satipi vatthubhede ayoniso uppajjanena ekameva katvā gaṇhantaṃ.

故谓『彼作是行』即彼行之。谓『彼感知』则揭示作为缘起者诸知觉时相非独显现，不同于行为及其果报同步显现。此『乃为显现体言』，用于指示。此类词乃非定所指系词。谓『此即』为指示之词。此类系词属不定处所之词。所谓『最初』为依止根本所造之词，意谓『最初从此』。因得此『自作苦』之执著与认知混乱，观念混乱即心识之患，心识之患成视见之患，故说『如是念起后此谓自行之苦』。如此觉念中执伪我苦之执着增长，谓之错误执著。由是当舍弃恶见，此即显明恶见应当弃除。故世尊说『自作苦……彼终破此』。轮回之苦不断生起，特指其果义也。恒常者照明，为彼众生所显，恒常即坚固把持，此即恒常界象。表达恒常正见者，即心识之常执。谓其为恒常者，为反见也。此为恒常的执著。谓『彼堕落至彼』意谓果极上升。谓『因缘之理』。唯谓彼等把持单一，因缘无分辨，逻辑混乱，悉应由先所说综摄往来。如此则有此故。此当于初生灭之时，缘起之苦观见失真，故建立轮回的错误执着。谓行为者即为行为的因，即由行为作为因所作。果报因缘既合，行为果报不异，故此视见包含其中。随此苦见根深蒂固，为烦恼诸患之缘，依此苦见诸恶行苦生。谓『彼彼差异』乃因修爱之苦。谓『仅此其余』之意为对其次之感苦有所分别。示以连结，乃谓『此处』等。所谓灭为存在之灭，无明尽绝，依存在灭法理。绝无明者为灭，不灭者为存在之制约，灭即不生。犹如因缘合之诸法皆在存在，离散消散故有灭，灭乃因果连结断绝。此实揭示诸法因果条件内在本性统一，盖因缘果报之法则真实存在。谓因果连结之谓称“存在”。存在为实体合摄，灭即破断，非一般不存在。由此可知，灭非为朽坏，是断绝存在之性质。故言灭，即断绝存在。谓肉眼智慧之观察非凡视，谓不可见。如言“不见”意，如世间无法觉察之义。诸法自性流转，效应消散离散为灭。断绝非自身所立，故不能恒存。此为义理之表达。

Idha ‘‘ādimhiyevā’’ti pade. ‘‘Paraṃkataṃ dukkha’’nti laddhiyā pagevātiādinā hettha vuttanayānusārena attho veditabbo. Ayañhettha yojanā – ‘‘paraṃkataṃ dukkha’’nti laddhiyā pageva añño karoti, añño paṭisaṃvedayatīti saññācittavipallāsā bhavantīti sabbaṃ heṭṭhā vuttanayeneva yojetabbaṃ. Evaṃ satīti evaṃ muduke ucchedavipallāse paṭhamuppanne sati pacchā ‘‘paraṃkataṃ dukkha’’nti ayaṃ laddhi hotīti sambandho. Kārakoti kammassa kārako. Tena katanti kammakārakena kataṃ. Kammunā hi phalassa vohāro abhedopacārakattā. Evanti diṭṭhisahagatā vedanā sātasabhāvā kilesapariḷāhādinā saparissayā saupāyāsā, evaṃ. ‘‘Pageva itare’’ti vuttavedanāya abhitunnassa viddhassa. ‘‘Vuttanayena yojetabba’’nti vatvā taṃ yojanaṃ dassento ‘‘tatrāya’’ntiādimāha. Ucchedanti sato sattassa ucchedaṃ vināsaṃ, vibhavanti attho. Asato hi vināsāsambhavato atthibhāvanibandhano ucchedo. Yathā hetuphalabhāvena pavattamānānaṃ sabhāvadhammānaṃ satipi ekasantānapariyāpannānaṃ bhinnasantatipatitehi visese hetuphalānaṃ paramatthato avinābhāvattā bhinnasantānapatitānaṃ viya accantabhedasanniṭṭhānena nānattanayassa micchāgahaṇaṃ ucchedābhinivesassa kāraṇaṃ. Evaṃ hetuphalabhūtānaṃ dhammānaṃ vijjamānepi sabhāvabhede ekasantatipariyāpannatāya ekattanayena accantābhedagahaṇampi kāraṇamevāti dassetuṃ ‘‘sattassā’’ti vuttaṃ pāḷiyaṃ. Santānavasena hi vattamānesu khandhesu ghanavinibbhogābhāvena ekattagahaṇanibandhano sattaggāho, sattassa ca atthibhāvaggāhanibandhano ucchedaggāho, yāvāyaṃ attā na ucchijjati, tāvāyaṃ vijjatiyevāti gahaṇato nirudayavināso idha ucchedoti adhippetoti ‘‘uccheda’’nti vuttaṃ. Visesena nāso vināso, abhāvo. So pana maṃsacakkhupaññācakkhūnaṃ dassanapathātikkamoyeva hotīti vuttaṃ ‘‘adassana’’nti. Adassane hi nāsasaddo loke niruḷhoti. Sabhāvavigamo sabhāvāpagamo vibhavo. Yo hi nirudayavināsena ucchijjati, na so attano sabhāvena tiṭṭhati.

此处所谓『最初从此』，及其因缘所生之『他生苦』，当依先说言义细察理解。此诸观点乃分别见所致——一谓他作，一谓彼感知，此乃觉念与认知之失乱，依先所说综摄。由是可知，彼此分别见乃缘于初发与消灭之心念，因彼念后发『他作苦』之觉受相续成见。因行为是行为之因，则由因负责作成。行为因果由其本质不异。此种执见伴随感觉，乃由烦恼等毒扰。所谓分别取执即是恶见由烦恼心所伴生。谓『仅此其余』指被扰乱感觉有所分别，连结亦如是，谓『此处』等。所谓灭是存在诸法之灭，因缘而成，而非实无。无我法非实灭，因缘灭故断故非无。诸有法以因缘而成，即便显现终断亦不全无，是为存在灭道之义。诸因缘法一时俱存而得生，故非实体断灭，谓之相续断。因使断灭故生起错误见与执持。此为消灭见执者根本。谓存在执持故名为存在执。『存在执持』即 VIEW OF EXISTENCE。此基于行为果之依止，此见等皆内隐藏于心受中，不离苦蕴。此为错误解作是恒常不变。因果相续断灭非断无，依存在灭之理，遂成误执。此观错误知解为『不灭论』。谓不灭论是造作恒常实我见，因其无法认知因缘流转证实之实相。故此诸见误解乃心见覆蔽所致。因缘与果报相关，故说『此即存在执』。由此显明诸法断灭非空亦非恒常。空义乃反我执者成。故云断者非实无相，存续者非实永存。故灭观实乃断故非空。谓不可见者乃超俗视，非粗俗知解。常见实我者实属妄见。此义理根基严谨。

Ete teti vā ye ime tayā ‘‘sayaṃkataṃ dukkha’’nti ca puṭṭhena mayā ‘‘so karoti, so paṭisaṃvedayatī’’tiādinā, ‘‘añño karoti, añño paṭisaṃvedayatī’’tiādinā ca paṭikkhittā sassatucchedasaṅkhātā antā, te ubho anteti yojanā. Atha vā ete teti yattha puthū aññatitthiyā anupacitañāṇasambhāratāya paramagambhīraṃ saṇhaṃ sukhumaṃ suññataṃ appajānantā sassatucchede nimuggā sīsaṃ ukkhipituṃ na visahanti, ete te ubho ante anupagammāti yojanā. Desetīti paṭhamaṃ tāva anaññasādhāraṇe paṭipattidhamme ñāṇānubhāvena majjhimāya paṭipadāya ṭhito, karuṇānubhāvena desanādhamme majjhimāya paṭipadāya ṭhito dhammaṃ deseti. Ettha hīti hi-saddo hetuattho. Yasmā kāraṇato…pe… niddiṭṭho, tasmā majjhimāya paṭipadāya ṭhito dhammaṃ desetīti yojanā. Kāraṇato phalaṃ dīpitanti yojanā, abhidheyyānurūpañhi liṅgavacanāni honti. Assāti phalassa. Na koci kārako vā vedako vā niddiṭṭho, aññadatthu paṭikkhitto hetuphalamattatādassanato kevalaṃ dukkhakkhandhagahaṇatoti. Ettāvatāti ‘‘ete te, kassapa…pe… dukkhakkhandhassa nirodho hotī’’ti ettakena tāva padena. Sesapañhāti ‘‘sayaṃkatañca paraṃkatañca dukkha’’ntiādikā sesā cattāro pañhā. Aṭṭhakathāyaṃ pana ‘‘kiṃ nu kho, bho gotama, natthi dukkha’’nti pañho pāḷiyaṃ sarūpeneva paṭikkhittoti na uddhato. Paṭisedhitā hontīti tatiyapañho, tāva paṭhamadutiyapañhapaṭikkhepeneva paṭikkhitto, so hi pañho visuṃ visuṃ paṭikkhepena ekajjhaṃ paṭikkhepena ca. Tenāha ‘‘ubho…pe… paṭikkhitto’’ti. Ettha ca yassa attā kārako vedako vā icchito, tena vipariṇāmadhammo attā anuññāto hoti. Tathā ca sati anupubbadhammappavattiyā rūpādidhammānaṃ viya , sukhādidhammānaṃ viya cassa paccayāyattavuttitāya uppādavantatā āpajjati. Uppāde ca sati avassaṃbhāvī nirodhoti anavakāsā niccatāti. Tassa ‘‘sayaṃkata’’nti paṭhamapañhapaṭikkhepo pacchā ce attano niruḷhassa samudayo hotīti pubbe viya anena bhavitabbaṃ, pubbe viya vā pacchāpi. Sesapañhāti tatiyapañhādayo. Tatiyapañho paṭikkhittoti evañca tatiyapañho paṭikkhitto veditabbo – ‘‘avijjāpaccayā saṅkhārā’’tiādinā satataṃ samitaṃ paccayāyattassa dīpanena dukkhassa adhiccasamuppannatā paṭikkhittā, tato eva tassa ajānanañca paṭikkhittaṃ. Tenāha bhagavā ‘‘evametassa kevalassa dukkhakkhandhassa samudayo hotī’’ti (ma. ni. 3.126; saṃ. ni. 2.39-40; mahāva. 1; udā. 1).

诸云『此即』及『自作苦』等说，合称为两种执着約束。或者由不同宗派俗见所缠，即以不通轻微之空见为根，不能承认法灭境界，故两种执着均为未证得。所言『此即』『自作苦』为初级教义。又谓云『诸云彼作、彼感』等皆属否定结论。二者皆被视为执见之最终结果，若承认有所作有感，谓执待着，即执见之体现。故示『皆有根本执着』。谓执着不破则为烦恼根本，能使浩劫皆生故。故释尊于中道正行立教，依慈悲庄严之理立正法，宣说此义。此中『因』（hetu）为所明，『果』（phala）为标识。若果不得明，则不成教义。邀合因果因缘教义说体。彼『因』为果因，『果』为因果，二合为理，身心法显示如是。若无因果关系则不可成立。谓未明因缘者，为执相对立。故称二者合为教学之本。根本乃因缘果报法理，见失则起误。谓三苦聚集，诸流转法相续不断，皆由起灭相故，与常断二谬执不合。此灭为离苦之灭，与无常及执无我之理相应。若依执有为恒常，则生苦；若执无所作则无苦。中观中道即涵摄此理。故以观诸法无常生灭，远离颠倒之见故称中道。此心之流转正断便是涅槃之义也。故说此中道教义甚深巧妙难解，常被误会。对此，最初破执为必要之理路。

Yaṃ parivāsaṃ samādiyitvā parivasatīti yojanā. Vacanasiliṭṭhatāvasenāti ‘‘bhagavato santike pabbajjaṃ labheyyaṃ upasampada’’nti yācantena tena vuttavacanasiliṭṭhatāvasena. Gāmappavesanādīnīti ādi-saddena nātidivāpaṭikkamanaṃ, navesiyādigocaratā, sabrahmacārīnaṃ kiccesu dakkhatādi, uddesādīsu tibbacchandatā, titthiyānaṃ avaṇṇabhaṇane attamanatā, buddhādīnaṃ avaṇṇabhaṇane anattamanatā, titthiyānaṃ vaṇṇabhaṇane anattamanatā, buddhādīnaṃ vaṇṇabhaṇane attamanatāti (mahāva. 87) imesaṃ saṅgaho. Aṭṭha vattānīti imāni aṭṭha titthiyavattāni pūrentena. Ettha ca nātikālena gāmappavesanā tattha visuddhakāyavacīsamācārena piṇḍāya caritvā nātidivāpaṭikkamananti idamekaṃ vattaṃ.

所谓『寄居』即住持，谓承负之意。『言辞规整』谓尊敬佛说之教义，以合于佛所称之语言规矩。忆及佛所说许可受具足戒律之故。当中包含三种示意：入城之义，初入禅定之义，以及于佛前请受戒之义。『入城不久』指不逾一日而进入，寓意神速具备过关。『舍守等法』则指戒律清净之行为及善业表现。『担任诸事之才』指对禅律事宜熟稔能任。『故意论敌』者指对异见论士的批判与正法护持。『不敬佛及诸圣法』者意指破坏佛法名誉及正见。复言其为「自我执持恶见」所生。此段集合所记载的八种异见。所谓八异见，可视为八种论敌观点。既列已有关于速入僧团过程正法修持之遣责。此语义以解释彼法俗世中持戒规定。

Ayamettha pāṭhoti etasmiṃ kassapasutte ayaṃ pāṭho. Aññatthāti sīhanādasuttādīsu (dī. ni. 1.402-403). Ghaṃsitvā koṭṭetvāti yathā suvaṇṇaṃ nighaṃsitvā adhikaraṇiyā koṭṭetvā niddosameva gayhati, evaṃ parivāsavattacaraṇena ghaṃsitvā suddhabhāvavīmaṃsanena koṭṭetvā suddho eva aññatitthiyapubbo idha gayhati. Tibbacchandatanti sāsanaṃ anupavisitvā brahmacariyavāse tibbacchandataṃ daḷhatarābhirucitaṃ. Aññataraṃ bhikkhuṃ āmantesīti nāmagottena apākaṭaṃ ekaṃ bhikkhuṃ āṇāpesi ehibhikkhuupasampadāya upanissayābhāvato. Gaṇe nisīditvāti bhikkhū attano santike pattāsanavasena gaṇe nisīditvā.

此为本授权喻语，出自咖萨巴经中。所谓『异文』者见于狮子吼律藏等，可资对照。谓『打击、敲击』如黄金铸锭时之火炼锤击，纯净无染。比喻为错乱见执以净化清净教法，诸异见皆若拨洗驱除。谓非敬受戒者因不入正行故，执爱甚深，蠢蠢欲动。另有传言者，即某比库提名以示诸碍障，禁止受具足戒。又言需在众中就席坐，表明受戒礼在众僧会公开举行。此段意示佛教律仪之严格及如律修行者之庄严尊敬。

Acelakassapasuttavaṇṇanā niṭṭhitā. · 裸行者咖萨巴经注释结束。

8. Timbarukasuttavaṇṇanā第八廷巴鲁咖经注释

§18

18. Yasmā timbaruko ‘‘vedanā attā. Attāva vedayatī’’ti evaṃladdhiko, tasmā tāya laddhiyā ‘‘sayaṃkataṃ sukhadukkha’’nti vadati, taṃ paṭisaṃharituṃ bhagavā ‘‘sā vedanā’’tiādiṃ avoca. Tenāha ‘‘sā vedanātiādi sayaṃkataṃ sukhadukkhanti laddhiyā nisedhanatthaṃ vutta’’nti. Etthāpīti imasmimpi sutte. Tatrāti yaṃ vuttaṃ ‘‘sā vedanā…pe… sukhadukkha’’nti, tasmiṃ pāṭhe. Ādimhiyevāti ettha bhummavacanena ‘‘ādito’’ti to-saddo na nissakkavacane. Eva-kārena kho-saddo avadhāraṇeti dasseti. Yaṃ panettha vattabbaṃ, taṃ anantarasutte vuttameva. Tattha pana ‘‘vedanāto añño attā, vedanāya kārako’’ti laddhikassa diṭṭhigatikassa vādo paṭikkhitto, idha ‘‘vedanā attā’’ti evaṃladdhikassāti ayameva viseso. Tenāha ‘‘evañhi sati vedanāya eva vedanā katā hotī’’tiādi. Imissāti yāya vedanāya sukhadukkhaṃ kataṃ, imissā. Pubbepīti sassatākārato pubbepi. Purimañhi atthanti anantarasutte vuttaṃ atthaṃ. Aṭṭhakathāyanti porāṇaṭṭhakathāyaṃ. Tanti purimasutte vuttamatthaṃ. Assāti imassa suttassa. Yasmā timbaruko ‘‘vedanāva attā’’ti gaṇhāti, tasmā vuttaṃ ‘‘ahaṃ sā vedanā…pe… na vadāmī’’ti.

第十八章：因有人称『感受即我，唯自感受』而执著如是见，故称此感受为『自作之苦乐』。对此，世尊以『彼感受』等开示，意在断除此谬见。此出经典。如在经文所说，所谓『最初从此』之谓，不作依止非指根本所立，而是作为概念上的限定。由此阐释，言及『感受即我』及『感受是行为之因』的错误见说被驳倒，于是说『感受即我』之执见专注于该专特性。故世尊说“因感受故感受成”，意谓感受中生苦乐。感受因缘前后相续，故称作“最初从此”。前因意指果报先导，亦即前所断执种。谓此经论即为古老经典记述之义。此由『感受即我』執著引发，而非言我实有，为执误见。故经中有『我非彼感受』之语，表明否定感受自己视为我。

Aññā vedanātiādīsupi yaṃ vattabbaṃ, taṃ anantarasutte vuttanayameva. Kārakavedanāti kattubhūtavedanā. Vedanāsukhadukkhanti vedanābhūtasukhadukkhaṃ kathitaṃ, na vaṭṭasukhadukkhaṃ. ‘‘Vipākasukhadukkhameva vaṭṭatī’’ti vuttaṃ ‘‘sayaṃkataṃ sukhaṃ dukkha’’ntiādivacanato.

无论是关于感受等诸法，应当阐述的内容，其实就在随后经文中直接说明了。所谓「作用感受」即「承受性质的感受」。感受有乐、苦两种性质，因而描述为带有感受的乐苦，不是世间圆满的乐苦。经中称“果报的乐苦本身即为世间”的说法，即由“自己所造的乐苦”等语意所推知。

Timbarukasuttavaṇṇanā niṭṭhitā. · 丁巴鲁咖经注释完毕。

9. Bālapaṇḍitasuttavaṇṇanā九、愚人与智者经注释

§19

19. Avijjā nīvaraṇā bhavādi-ādīnavassa nivāritapaṭicchādikā etassāti avijjānīvaraṇo, avijjāya nivutoti āha ‘‘avijjāya nivāritassā’’ti. Ayaṃ kāyoti bālassa appahīnakilesassa paccuppannaṃ attabhāvaṃ rakkhaṃ katvā avijjāya paṭicchāditādīnave ayāthāvadassanavasena taṇhāya paṭiladdhacittassa taṃtaṃbhavūpagā saṅkhārā saṅkharīyanti. Tehi ca attabhāvassa abhinibbatti, tasmā ayañca avijjāya kāyo nibbattoti. Assāti bālassa. Ayaṃ atthoti ‘‘ayaṃ kāyo nāmarūpanti ca vutto’’ti attho dīpetabbo upādānakkhandhasaḷāyatanasaṅgahato tesaṃ dhammānaṃ. Evametaṃ dvayanti evaṃ avijjāya nivāritattā, taṇhāya ca saṃyuttattā evaṃ saparasantānagatasaviññāṇakakāyasaṅkhātaṃ dvayaṃ hoti. Aññatthāti suttantaresu. ‘‘Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso’’tiādinā (ma. ni. 1.204, 400; 3.421, 425-426; saṃ. ni. 2.43-45; 4.60-61; kathā. 465, 467) ajjhattikabāhirāyatanāni bhinditvā cakkhurūpādidvayāni paṭicca cakkhusamphassādayo vuttā, idha pana abhinditvā cha ajjhattikabāhirāyatanāni paṭicca cakkhusamphassādayo vuttā ‘‘dvayaṃ paṭicca phasso’’ti, tasmā mahādvayaṃ nāma kiretaṃ anavasesato ajjhattikabāhirāyatanānaṃ gahitattā. Ajjhattikabāhirāni āyatanānīti etthāpi hi saḷāyatanāni saṅgahitāneva. Phassakāraṇānīti phassapavattiyā paccayāni. Yehīti hetudassanamattanti āha ‘‘yehi kāraṇabhūtehī’’ti. Phasso eva phusanakicco, na phassāyatanānīti vuttaṃ ‘‘phassena phuṭṭho’’ti. Paripuṇṇavasenāti avekallavasena. Aparipuṇṇāyatanānaṃ hīnāni phassassa kāraṇāni honti, tesaṃ viyāti ‘‘etesaṃ vā aññatarenā’’ti vuttaṃ. Kāyanibbattanādimhīti saviññāṇakassa kāyassa nibbattanaṃ kāyanibbattanaṃ, kāyo vā nibbattati etenāti kāyanibbattanaṃ, kilesābhisaṅkhārā. Ādisaddena phassasaḷāyatanādisaṅgaho. Adhikaṃ payasati payuñjati etenāti adhippayāso, visesakāraṇanti āha ‘‘adhikapayogo’’ti.

第十九。无明、烦恼障碍等诸患难的摧伏根由，即名为无明障。因无明而消灭，谓作“由无明驱除的”。此处“身”指凡夫少损毒之现起自性，因无明所障而导致见解不正，进而对渴爱增强，使行蕴激发并生起。由于生起现身，故称为“无明所生之身”，以“身”指凡夫。所谓“此义”，即谓“身及名色”也，应明了取相、处相诸法，因为此处述及诸法相聚的缘起。于经中有所别解，谓“因眼及色而生起眼识，三者相续则生触”等，以此分内外六处，彼此分别后再合，因为“触”等因此生起而说双因依附。此即所谓“大二即因”的紧密结合，乃是内外六处的成立。所谓“感受因缘”，指感受之生起缘。又谓「以何为缘而起」，意谓“由诸因缘所生”。触者，触物之感应，不是指触处等所成，谓“以触为根”。“圆满生起”，谓无缺失。不足圆满诸处乃为触之不足缘，谓“以此或由彼他因起”。所谓“身生”等，是由识蕴所作业之现身。此以感受、处诸法等为总称。所谓“增进、增长”，是指加深努力，特别因缘因“加力而能多增”，故云“增进者”。

Bhagavā amhākaṃ uppādakabhāvena mūlabhāvena bhagavaṃmūlakā. Ime dhammāti ime kāraṇadhammā. Yehi mayaṃ bālapaṇḍitānaṃ samānepi kāyanibbattanādimhi visesaṃ jāneyyāma, tenāha ‘‘pubbe kassapasammāsambuddhena uppāditā’’tiādi. Ājānāmāti abhimukhaṃ paccakkhato jānāma. Paṭivijjhāmāti tasseva vevacanaṃ, adhigacchāmāti attho. Netāti amhākaṃ santāne pāpetā. Vinetāti yathā alamariyañāṇadassanaviseso hoti, evaṃ visesato netā, tadaṅgavinayādivasena vā vinetā. Anunetāti anurūpaṃ netā. Antarantarā yathādhammapaññattiyā paññāpitānaṃ dhammānaṃ anurūpato dassanaṃ hotīti āha ‘‘yathāsabhāvato…pe… dassetā’’ti. Āpāthaṃ upagacchantānaṃ bhagavā paṭisaraṇaṃ samosaraṇaṭṭhānanti bhagavaṃpaṭisaraṇā dhammā. Tenāha ‘‘catubhūmakadhammā’’tiādi. Paṭisarati paṭivijjhatīti paṭisaraṇaṃ, tasmā paṭivijjhanavasena bhagavā paṭisaraṇaṃ etesanti bhagavaṃpaṭisaraṇā. Tenāha ‘‘api cā’’tiādi. Phasso āgacchatīti paṭivijjhanakavasena phasso ñāṇassa āpāthaṃ āgacchati, āpāthaṃ āgacchantoyeva so atthato ‘‘ahaṃ kinnāmo’’ti nāmaṃ pucchanto viya, bhagavā cassa nāmaṃ karonto viya hotīti vuttaṃ ‘‘ahaṃ bhagavā’’tiādi. Upaṭṭhātūti ñāṇassa paccupaṭṭhātu. Bhagavantaṃyeva paṭibhātūti bhagavato eva bhāgo hotu, bhagavāva naṃ attano bhāgaṃ katvā vissajjetūti attho, bhagavato bhāgo yadidaṃ dhammassa akkhānaṃ, amhākaṃ pana savanaṃ bhāgoti ayamettha adhippāyo. Evañhi saddalakkhaṇena sameti. Keci pana paṭibhātūti atthaṃ vadanti ñāṇena dissatu desīyatūti vā attho. Tenāha ‘‘tumheyeva no kathetvā dethāti attho’’ti.

世尊是我们诸法缘起之根本根源。此诸法，即此因缘诸法。因我们在无明等身生之特殊根原上具足智慧而知，故有“由前咖萨巴正觉所发”之语。所谓“阿惹那”，谓对世尊直接亲近已成所知；“贯通”，意谓深入明了；“斥逐”，因诸见无知如烂树中枯叶般，故以佛律净化斥除；“引导”，谓因根本法教，世尊得以适宜引导；“适时”，即依正法教相应。因此谓“依生贤圣法”而明。归避是指诸法智慧之成立，故谓“世尊归避法”。故说“虽归避，仍随现法进行”，意谓虽归避无明，但对法中缘起所知促进。又谓“触感之来”，以归避法智慧而能识感受，也如有来者，如佛之名义被提问时应答；“近侍”，谓对智慧之辅佐。唯佛独有此光荣，故云“唯世尊有此分”，未有佛舍此份与他。此谓以凭智慧分辨，世尊是聆听的发出者，故称为智慧标志。也有人指出“唯你等莫作他博士”，意谓依智慧显现此义。

Bālassa paṇḍitassa ca kāyassa nibbattiyā paccayabhūtā avijjā ca taṇhā ca. Tenāha ‘‘kammaṃ…pe… niruddhā’’ti. Javāpetvāti gahitajavanaṃ katvā, yathā paṭisandhiṃ ākaḍḍhituṃ samatthaṃ hoti, evaṃ katvā. Yadi niruddhā, kathaṃ appahīnāti vuttanti āha ‘‘yathā panā’’tiādi. Bhavati hi taṃsadisepi tabbohāro yathā ‘‘sā eva tittirī, tāneva osadhāni, tasseva kammassa vipākāvasesenā’’ti ca. Dukkhakkhayāyāti tadatthavisesanatthanti āha ‘‘khayatthāyā’’ti. Paṭisandhikāyanti paṭisandhigahaṇapubbakaṃ kāyaṃ. Pāḷiyaṃ ‘‘bālenā’’ti karaṇavacanaṃ nissakketi āha ‘‘bālato’’ti. Bhāvinā saha paṭisandhinā sappaṭisandhiko. Yo pana ekantato tenattabhāvena arahattaṃ pattuṃ bhabbo, so bhāvinā paṭisandhinā ‘‘appaṭisandhiko’’ti, tato visesanatthaṃ ‘‘sappaṭisandhiko’’ti vuttaṃ. Kiñcāpi vuttaṃ, so ca yāva ariyabhūmiṃ na okkamati, tāva bāladhammasamaṅgī evāti katvā ‘‘sabbopi puthujjano bālo’’ti vuttaṃ. Tathā hi ‘‘appaṭisandhiko khīṇāsavo paṇḍito’’ti khīṇāsava-saddena appaṭisandhiko visesito. Yadi evaṃ sekkhā kathanti āha ‘‘sotāpannā’’tiādi. Te hi sikhāpattapaṇḍiccabhāvalakkhaṇābhāvato paṇḍitāti na vattabbā khīṇāsavā viya, balavatarānaṃ pana bāladhammānaṃ pahīnattā bālātipi na vattabbā puthujjanā viya. Bhajiyamānā pana catusaccasampaṭivedhaṃ upādāya paṇḍitapakkhaṃ bhajanti, na bālapakkhaṃ vuttakāraṇenāti.

对凡夫智者所生的身之起因，无明与渴爱为缘。说“业已断绝”者，谓已施以急迫力，能断续生之业故，讲“如是”等句。若断绝，如何说松脱？此谓“如其比喻”，如鹊实在，则药亦因彼实在，故业果必现。所谓苦灭，是对殊特义谛之说。续身谓前身后续之身。“巴利语中用‘由凡夫’作状语”，谓“由凡夫所造”。与修行者续身精密相连，愈纯熟者，称“续有”；但独修断灭阿拉汉，则称非续有，故以此区别称“续有”与“断有”。又说“一至圣地不再受生”，故谓“凡夫俗人悉皆愚昧”，言“愚者”即非断有者。确实说“断有无漏者即智者”，因具正见及无漏根本力；凡夫多持愚痴之执，无断尽故。虽然因修行而断尽四圣谛，愚渣犹存，但未断除无明等，依愚者根本仍有烦恼，故不称为无漏者。持有四圣谛而不具无漏，故称为智者，而非无漏果。依修行心见四圣谛而起见解，故有分别。故说“为断除”，而非“愚者”之法分派也。

Bālapaṇḍitasuttavaṇṇanā niṭṭhitā. · 愚人与智者经注释完毕。

10. Paccayasuttavaṇṇanā十、缘经注释

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20. Sabbampi saṅkhataṃ appaṭicca uppannaṃ nāma natthīti paccayadhammopi attano paccayadhammaṃ upādāya paccayuppanno, tathā paccayuppannadhammopi attano paccayuppannaṃ upādāya paccayadhammoti yathārahaṃ dhammānaṃ paccayapaccayuppannatā. Yesaṃ vineyyānaṃ paṭiccasamuppādadesanāyeva subodhato upaṭṭhāti, tesaṃ vasena suṭṭhu vibhāgaṃ katvā paṭiccasamuppādo desito. Yesaṃ pana vineyyānaṃ tadubhayasmiṃ vibhajja sute eva dhammābhisamayo hoti, te sandhāya bhagavā tadubhayaṃ vibhajja dassento ‘‘paṭiccasamuppādañca vo, bhikkhave, desessāmi paṭiccasamuppanne ca dhamme’’ti imaṃ desanaṃ ārabhīti imamatthaṃ vibhāvento ‘‘satthā imasmiṃ sutte’’tiādimāha. Paccayassa bhāvo paccayattaṃ, paccayanibbattatā. Asabhāvadhamme na labbhatīti ‘‘sabhāvadhamme’’ti vuttaṃ. Nanu ca jāti jarā maraṇañca sabhāvadhammo na hoti, yesaṃ pana khandhānaṃ jāti jarā maraṇañca, te eva sabhāvadhammā, atha kasmā desanāya te gahitāti? Nāyaṃ doso, jāti jarā maraṇañhi paccayanibbattānaṃ sabhāvadhammānaṃ vikāramattaṃ, naññesaṃ, tasmā te gahitāti. Uppādā vā tathāgatānanti na vineyyapuggalānaṃ maggaphaluppatti viya jātipaccayā jarāmaraṇuppatti tathāgatuppādāyattā, atha kho sā tathāgatānaṃ uppādepi anuppādepi hotiyeva. Tasmā sā kāmaṃ asaṅkhatā viya dhātu na niccā, tathāpi ‘‘sabbakālikā’’ti etena jātipaccayato jarāmaraṇuppattīti dasseti. Tenāha ‘‘jātiyeva jarāmaraṇassa paccayo’’ti. Jātipaccayāti ca jātisaṅkhātapaccayā. Hetumhi nissakkavacanaṃ. Ṭhitāva sā dhātu, yāyaṃ idappaccayatā jātiyā jarāmaraṇassa paccayatā tassa byabhicārābhāvato. Idāni na kadāci jāti jarāmaraṇassa paccayo na hoti hotiyevāti jarāmaraṇassa paccayabhāve niyameti. Ubhayenapi yathāvuttassa paccayabhāvo yattha hoti, tattha avassaṃbhāvitaṃ dasseti. Tenāha bhagavā ‘‘ṭhitāva sā dhātū’’ti. Dvīhi padehi. Tiṭṭhantīti yassa vasena dhammānaṃ ṭhiti, sā idappaccayatā dhammaṭṭhitatā. Dhammeti paccayuppanne dhamme. Niyameti viseseti. Hetugatavisesasamāyogo hi hetuphalassa evaṃ dhammatāniyāmo evāti.

第二十。诸法皆有因缘缘起，即称“有”。缘起之法又置为因缘所缘，缘起缘起之理，即诸法相互依存之本体属性。如所得因缘可知，佛以此分明而清晰分别众法因缘而正说缘起。若将欲断之因缘分拆开来，则见诸法缘起相续，可知佛以此分别二者而说：“比库们，我当为汝等说缘起及缘生法”。此说法由佛当世而启发，曰“此经为善知识所造”。所谓因缘状态，即因缘所存。因缘相继，称为因缘生起。非自性法不成，一切法若无因缘则无所成就。然如出生、老死等，虽属因缘法，却是现法之理。若问出生老死不为自性法，因五蕴之出生老死乃是自性法，何故宣示？非因瞋恨妄言，而是因谛断之法谛及自性法之复杂，闻法人有疑，故详明说明。又如出生、老死虽属因缘所起，诸佛及正觉者并非从初生而得，因佛之成就非犹如普通众生所起，故别宣佛之出生。是故出生依缘起故，无常者常矣，指示因缘起法观念。故曰：“出生者乃是老死之因”。所谓出生因，乃指生的条件性因。此因含含蓄义，谓存在今起无误因。佛言“稳固此因”，谓诸法缘起于此因而无颠倒。稳固谓法所生状态，及其性质所能维持，谓法之恒常稳定。所谓法，即条件构成因。因缘之合为变化规律，谓因果之间必存关系，以此称为因理规律。

Aparo nayo – ṭhitāva sā dhātūti yāyaṃ jarāmaraṇassa idappaccayatā ‘‘jātipaccayā jarāmaraṇa’’nti, esā dhātu esa sabhāvo. Tathāgatānaṃ uppādato pubbe uddhañca appaṭivijjhiyamāno, majjhe ca paṭivijjhiyamāno na tathāgatehi uppādito, atha kho sambhavantassa jarāmaraṇassa sabbakālaṃ jātipaccayato sambhavoti ṭhitāva sā dhātu, kevalaṃ pana sayambhuñāṇena abhisambujjhanato ‘‘ayaṃ dhammo tathāgatena abhisambuddho’’ti pavedanato ca tathāgato ‘‘dhammasāmī’’ti vuccati, na apubbassa uppādanato. Tena vuttaṃ ‘‘ṭhitāva sā dhātū’’ti. Sā eva ‘‘jātipaccayā jarāmaraṇa’’nti ettha vipallāsābhāvato evaṃ avabujjhamānassa etassa sabhāvassa, hetuno vā tatheva bhāvato ṭhitatāti dhammaṭṭhitatā, jāti vā jarāmaraṇassa uppādaṭṭhiti pavattaāyūhana-saṃyoga-palibodha-samudaya-hetupaccayaṭṭhitīti taduppādādibhāvenassā ṭhitatā ‘‘dhammaṭṭhitatā’’ti phalaṃ pati sāmatthiyato hetumeva vadati. Dhārīyati paccayehīti vā dhammo, tiṭṭhati tattha tadāyattavuttitāya phalanti ṭhiti, dhammassa ṭhiti dhammaṭṭhiti. Dhammoti vā kāraṇaṃ paccayabhāvena phalassa dhāraṇato, tassa ṭhiti sabhāvo, dhammato ca añño sabhāvo natthīti dhammaṭṭhiti, paccayo. Tenāha ‘‘paccayapariggahe paññā dhammaṭṭhitiñāṇa’’nti (paṭi. ma. mātikā 4). Dhammaṭṭhiti eva dhammaṭṭhitatā. Sā eva dhātu ‘‘jātipaccayā jarāmaraṇa’’nti imassa sabhāvassa, hetuno vā aññathattābhāvato, ‘‘na jātipaccayā jarāmaraṇa’’nti viññāyamānassa ca tabbhāvābhāvato niyāmatā vavatthitabhāvoti dhammaniyāmatā. Phalassa vā jarāmaraṇassa jātiyā sati sambhavo dhamme hetumhi ṭhitatāti dhammaṭṭhitatā, asati asambhavo dhammaniyāmatāti evaṃ phalena hetuṃ vibhāveti, taṃ ‘‘ṭhitāva sā dhātū’’tiādinā vuttaṃ. Imesaṃ jarāmaraṇādīnaṃ paccayatāsaṅkhātaṃ idappaccayataṃ abhisambujjhati paccakkhakaraṇena abhimukhaṃ bujjhati yāthāvato paṭivijjhati, tato eva abhisameti abhimukhaṃ samāgacchati, ādito kathento ācikkhati, uddisatīti attho. Tameva uddesaṃ pariyosāpento deseti. Yathāuddiṭṭhamattaṃ niddisanavasena pakārehi ñāpento paññāpeti. Pakārehi eva patiṭṭhapento paṭṭhapeti. Yathāniddiṭṭhaṃ paṭiniddesavasena vivarati vibhajati. Vivaṭañhi vibhattañca atthaṃ hetūdāharaṇadassanehi pākaṭaṃ karonto uttānīkaroti. Uttānīkaronto tathā paccakkhabhūtaṃ katvā nigamanavasena passathāti cāha.

另一解释：所谓“稳固此因”，即指此因为出生之因，导致老死，此因即法之本质。诸佛出生时，先发生而后消灭，途中有否？常以非佛所生而成就。老死若由初生随时而现，故老死亦随出生而常在。唯有佛者，因自证而成“世尊”，故佛不因缘生成，而被称“法主”，因此云“稳固此因”。此因即“生者为出生因，老死依此”，此说明现象相续清楚且无错误。佛因缘起法本体，无别性，谓“法之恒常”，且因果相续相依稳定。故能持久，因果法中称“恒常法”。法义谓缘起诸法及其存在状态，因缘所生之法，故称“法恒常”，法即因缘所成，不含他物。故称“法恒常”。由此知生老死因缘起，因缘相依而称“恒常因”。由于缘起法义，能推知法之真谛。依据以上，经文得以圆满解释；对法门条分缕析，分明显现，完整传达义理。

Jātipaccayā jarāmaraṇantiādīsūti jātiādīnaṃ jarāmaraṇapaccayabhāvesu. Tehi tehi paccayehīti yāvatakehi paccayehi yaṃ phalaṃ uppajjamānārahaṃ, avikalehi teheva tassa uppatti, na ūnādhikehīti. Tenāha ‘‘anūnādhikehevā’’ti. Yathā taṃ cakkhurūpālokamanasikārehi cakkhuviññāṇassa sambhavoti. Tena taṃtaṃphalanipphādane tassā paccayasāmaggiyā tappakāratā tathatāti vuttāti dasseti. Sāmagginti samodhānaṃ, samavāyanti attho. Asambhavābhāvatoti anuppajjanassa abhāvato. Tathāvidhapaccayasāmaggiyañhi satipi phalassa anuppajjane tassāvitathatā siyā. Aññadhammapaccayehīti aññassa phaladhammassa paccayehi. Aññadhammānuppattitoti tato aññassa phaladhammassa anuppajjanato. Na hi kadāci cakkhurūpālokamanasikārehi sotaviññāṇassa sambhavo atthi. Yadi siyā, tassā sāmaggiyā aññathatā nāma siyā, na cetaṃ atthīti ‘‘anaññathatā’’ti vuttaṃ. Paccayatoti paccayabhāvato. Paccayasamūhatoti etthāpi eseva nayo. Idappaccayā eva idappaccayatāti tā-saddena padaṃ vaḍḍhitaṃ yathā ‘‘devoyeva devatā’’ti, idappaccayānaṃ samūho idappaccayatāti samūhattho tāsaddo yathā ‘‘janānaṃ samūho janatā’’ti imamatthaṃ sandhāyāha ‘‘lakkhaṇaṃ panettha saddasatthato veditabba’’nti.

因出生而生起诸如老死等；所谓出生等，是指出生及诸使出生生起之缘。此等诸缘，即生起果之诸缘，果为无二，必随缘而生，不可多也。故称“无多于此”。如眼、色、境及意识等诸缘生起，因诸缘和合而生起彼识。此缘和合，促成彼果生起，谓此缘和合正是彼果产生条件。如是谓和合，即调和、共契，彼缘不生即无彼果生起。若无缘故，诸果必不生起。又他法缘者，即为彼他果之缘。若无他法缘故，他果必不生起。眼、色等缘绝无生起耳。如有，因缘亦异，非是此义，故世尊说“无他异”。缘者，因缘之体。缘聚者，同意，可视作集合，如“诸众集之众”。此处意指“名称应据词义而知”。

Na niccaṃ sassatanti aniccaṃ. Jarāmaraṇaṃ na aniccaṃ saṅkhārānaṃ vikārabhāvato anipphannattā, tathāpi ‘‘anicca’’nti pariyāyena vuttaṃ. Esa nayo saṅkhatādīsupi. Samāgantvā kataṃ sahiteheva paccayehi nibbattetabbato yathāsabhāvaṃ samecca sambhuyya paccayehi katanti saṅkhataṃ. Paccayārahaṃ paccayaṃ paṭicca na vinā tena sahitasametameva uppannanti paṭiccasamuppannaṃ. Tenāha ‘‘paccaye nissāya uppanna’’nti. Khayasabhāvanti bhijjanasabhāvaṃ. Vigacchanakasabhāvanti sakabhāvato apagacchanakasabhāvaṃ. Virajjanakasabhāvanti palujjanakasabhāvaṃ. Nirujjhanakasabhāvanti khaṇabhaṅgavasena pabhaṅgusabhāvaṃ. Vuttanayenāti jarāya vuttanayena. Janakappaccayānaṃ kammādīnaṃ. Kiccānubhāvakkhaṇeti ettha kiccānubhāvo nāma yathā pavattamāne paccaye tassa phalaṃ uppajjati, tathā pavatti, evaṃ santassa pavattanakkhaṇe. Idaṃ vuttaṃ hoti – yasmiṃ khaṇe paccayo attano phaluppādanaṃ pati byāvaṭo nāma hoti, imasmiṃ khaṇe ye dhammā rūpādayo upalabbhanti tato pubbe, pacchā ca anupalabbhamānā, tesaṃ tato uppatti niddhārīyati, evaṃ jātiyāpi sā niddhāretabbā taṃkhaṇūpaladdhatoti. Yadi evaṃ nippariyāyatova jātiyā kutoci uppatti siddhi, atha kasmā ‘‘ekena pariyāyenā’’ti vuttanti? Jāyamānadhammānaṃ vikārabhāvena upaladdhabbattā. Yadi nipphannadhammā viya jāti upalabbheyya, nippariyāyatova tassā kutoci uppatti siyā, na cevaṃ upalabbhati, atha kho anipphannattā vikārabhāvena upalabbhati. Tasmā ‘‘ekena pariyāyenettha aniccātiādīni yujjantī’’ti vuttaṃ. Na pana jarāmaraṇe, janakappaccayānaṃ kiccānubhāvakkhaṇe tassa alabbhanato. Teneva ‘‘ettha ca aniccanti…pe… aniccaṃ nāma jāta’’nti vuttaṃ.

不常有即无常。老死非无常，乃是造作法变易之现象无常，故以无常为通称。此亦适用于有为法。由诸缘和合而成事物，应于缘尽时自然灭尽，故称造作法。因缘所生之法，去依无此法则生起，故“因缘依止生起”。灭者者，消灭之相；离散者，分别离散之相；失洁者，污秽显现；消灭者，片刻破坏之相。以老为喻说此。依因缘诸业及其相续。行为影响谓作用，谓现行缘生起其果，如现行有时之果响。谓此时缘若有其果生起而现显，若无其果生即无显现，故应推断出生因缘。若因缘已尽，则何处生起乎？因缘生起之故称一转循环。因作缘生，多因缘变易故显无常。非现成已完整之法，故无常相。依此故世尊教导由此共同变易无常之理。然老死于因缘于造作法因变易故，惜不生明此。故说无常及余以此相联系。然非老死之现象直接造作变易。以此故世尊收摄老死与生诸因缘变易中而同立无常。故无常说非指老死本身，乃广摄因缘之体。

Savipassanāyāti ettha saha-saddo appadhānabhāvadīpano ‘‘samakkhikaṃ, samakasa’’ntiādīsu viya. Appadhānabhūtā hi vipassanā, yathābhūtadassanamaggapaññā pajānāti. ‘‘Purimaṃ anta’’nti vuccamāne paccuppannabhāvassapi gahaṇaṃ siyāti ‘‘purimaṃ antaṃ atīta’’nti vuttaṃ. Vijjamānatañca avijjamānatañcāti sassatāsaṅkaṃ nissāya ‘‘ahosiṃ nu kho ahamatītamaddhāna’’nti atīte attano vijjamānataṃ, adhiccasamuppattiāsaṅkaṃ nissāya ‘‘yato pabhuti ahaṃ, tato pubbe na nu kho ahosi’’nti atīte attano avijjamānatañca kaṅkhati. Kasmā? Vicikicchāya ākāradvayāvalambanato. Tassā pana atītavatthutāya gahitattā sassatādhiccasamuppattiākāranissitatā dassitā eva. Āsappanaparisappanapavattikaṃ katthacipi appaṭivattihetubhūtaṃ vicikicchaṃ kasmā uppādetīti na vicāretabbametanti dassento āha ‘‘kiṃkāraṇanti na vattabba’’nti . Kāraṇaṃ vā vicikicchāya ayonisomanasikāro, tassa andhabālaputhujjanabhāvo, ariyānaṃ adassāvitā cāti daṭṭhabbaṃ. Jātiliṅgupapattiyoti khattiyabrāhmaṇādijātiṃ, gahaṭṭhapabbajitādiliṅgaṃ, devamanussādiupapattiñca. Nissāyāti upādāya. Tasmiṃ kāle yaṃ santānaṃ majjhimaṃ pamāṇaṃ, tena yutto pamāṇiko, tadabhāvato adhikabhāvato vā ‘‘appamāṇiko’’ti veditabbo. Kecīti sārasamāsācariyā. Te hi ‘‘kathaṃ nu kho’’ti issarena vā brahmunā vā pubbakatena vā ahetuto vā nibbattoti cintetīti vadanti. Ahetuto nibbattikaṅkhāpi hi hetuparāmasanamevāti. Paramparanti pubbāparappavattiṃ. Addhānanti kālādhivacanaṃ, tañca bhummatthe upayogavacanaṃ daṭṭhabbaṃ. Vijjamānatañca avijjamānatañcāti sassatāsaṅkaṃ nissāya ‘‘bhavissāmi nu kho ahaṃ anāgatamaddhāna’’nti anāgate attano vijjamānataṃ, ucchedāsaṅkaṃ nissāya ‘‘yasmiñca attabhāve ucchedanakaṅkhā, tato paraṃ nu kho bhavissāmī’’ti anāgate attano avijjamānatañca kaṅkhatīti heṭṭhā vuttanayena yojetabbaṃ.

共观察，即正念共现之意，称为“共现、共时”等。正念即透彻观察，能究见真实法之禅慧。谓有始有终，及生起灭之义，现前观察存在，称为“过去、未来”。知觉中时段有烦恼存灭之异，因怀疑生疑烦恼。谓“疑为二相相依”，一即执有恒常，谓“我昔在”，一即执灭断，谓“我未来非有”，此由二四非思量所起。是由执著对现存法之存灭起疑。故此疑为无明所起。此应知，疑乃愚痴平庸人之所生，非圣人智者之所起。又“出生性别”等，谓族姓出身及生受僧尼等。缘者即依止。此时种族中，大小作为中，宜分别大小。谓彼为典范、通说。彼等探究是否无因缘生起乎？犹疑无故，谓无因起即无生起。谓相续因缘世代相承。谓“时”谓时段，依地而用。谓“知有与无”，谓“未来我是否在于未至时”，谓“灭疑”，谓“当我本性若灭，后无复有”，即疑灭无复得也。述此义以明释。

Paccuppannaṃ addhānanti addhāpaccuppannassa idhādhippetattā ‘‘paṭisandhimādiṃ katvā’’tiādi vuttaṃ. ‘‘Idaṃ kathaṃ, idaṃ katha’’nti pavattanato kathaṃkathā, vicikicchā, sā assa atthīti kathaṃkathī. Tenāha ‘‘vicikicchī’’ti. Kā ettha cintā? Ummattako viya bālaputhujjanoti paṭikacceva vuttanti adhippāyo. Taṃ mahāmātāya puttaṃ. Muṇḍesunti muṇḍena anicchantaṃ jāgaraṇakāle na sakkāti suttaṃ muṇḍesuṃ kuladhammavasena yathā ekacce kulatāpasā. Rājabhayenāti ca vadanti. Sītibhūtanti idaṃ madhurakabhāvappattiyā kāraṇavacanaṃ. ‘‘Setabhūta’’ntipi pāṭho, udake ciraṭṭhānena setabhāvaṃ pattanti attho.

现起谓现起者，特指此在诸中，如接合点所依而生。犹如“如是、如何”之对话。疑虑为意，因疑生苦。谓“疑者也”。何处生此念？如狂人愚人言语所致。谓为其大母之子。谓忿怒暴易烦心，不能听佛言经，故于剃度时因家规阻难此子不能受戒。王怖意谓恐怖之意。谓“冰冻”，乃因物熟而甜美状。即亦有“白如冰”等义，译水渍久存之形。

Attano khattiyabhāvaṃ kaṅkhati kaṇṇo viya sūtaputtasaññī, sūtaputtasaññīti sūriyadevaputtassa puttasaññī. Jātiyā vibhāviyamānāya ‘‘aha’’nti tassa attano parāmasanaṃ sandhāyāha ‘‘evampi siyā kaṅkhā’’ti. Manussāpi ca rājāno viyāti manussāpi ca keci ekacce rājāno viyāti adhippāyo. Vuttanayameva ‘‘saṇṭhānākāraṃ nissāyā’’tiādinā. Etthāti ‘‘kathaṃ nu khosmī’’ti pade. Abbhantare jīvoti paraparikappitaṃ antarattānaṃ vadati. Soḷasaṃsādīnanti ādi-saddena sarīraparimāṇaaṅguṭṭha-yavaparamāṇuparimāṇatādike saṅgaṇhāti. Sattapaññatti jīvavisayāti diṭṭhigatikānaṃ matimattaṃ, paramatthato pana sā attabhāvavisayāvāti āha ‘‘attabhāvassa āgatigatiṭṭhāna’’nti. Yatāyaṃ āgato, yattha ca gamissati, taṃ ṭhānanti attho. Sotāpanno adhippeto vicikicchāpahānassa diṭṭhattā. Itarepi tayoti sakadāgāmīādayo avāritā eva. ‘‘Ayañca…pe… sudiṭṭhā’’ti nippadesato saccasaṃpaṭivedhassa jotitattā.

怀疑自身贵族身份，如听闻之子，指日神之子。怀疑出生，谓疑彼我意，谓“唉，如此疑虑也”。又人及有王者，某些为王者，谓疑虑之因，依因缘之群体形态等。谓如何是我之词。内外人之说，谓异论众多。十六种计量，与人体尺寸、最小微细法及指宽粒大小等相应。所谓诸见流转之见说，实为自心所见。由此有来去处。初果者于放弃怀疑，视为正见，及具通达真谛。

Paccayasuttavaṇṇanā niṭṭhitā. · 缘经注释完毕。

Āhāravaggavaṇṇanā niṭṭhitā. · 食品注释完毕。

3. Dasabalavaggo

第三章十力品

1. Dasabalasuttavaṇṇanā1. 十力经注释

§21

21.Paṭhamaṃdutiyasseva saṅkhepo paṭhamasutte saṅkhepavuttassa atthassa vitthāravasena dutiyasuttassa desitattā, tañca pana bhagavā paṭhamasuttaṃ saṅkhepato desesi, dutiyaṃ tato vitthārato. Paṭhamaṃ vā saṃkhittarucīnaṃ puggalānaṃ ajjhāsayena saṅkhepato desesi, dutiyaṃ pana attano ruciyā tato vitthārato. Sīhasamānavuttikā hi buddhā bhagavanto, te attano ruciyā kathentā attano thāmaṃ dassentāva kathenti, tasmā dutiyasuttavasena cettha atthavaṇṇanaṃ karissāma, tasmiṃ saṃvaṇṇite paṭhamaṃ saṃvaṇṇitameva hotīti adhippāyo.

第一节中虽说是第二经的简略，本节是对第一经简略义的详细展开。世尊最初简略地为兴趣甚浅的凡夫阐说第一经，之后以自己的兴趣为由加以详细叙述。佛陀如狮子般，以自心之趣面阐述，自显法要，如是佛陀所说第一经简略，第二经则较详，今因其如狮子咆哮之表现，故以第二经为详释第一经之意境，故此处为详细开解，如此且知。

Dasabalasuttavaṇṇanā niṭṭhitā. · 十力经注释完毕。

2. Dutiyadasabalasuttavaṇṇanā2. 第二十力经注释

§22

22.Tatthāti dutiyasutte. Dasahi balehīti dasahi anaññasādhāraṇehi ñāṇabalehi, tāni tathāgatasseva balānīti tathāgatabalānīti vuccanti. Kāmañca tāni ekaccānaṃ sāvakānampi uppajjanti, yādisāni pana buddhānaṃ ṭhānāṭṭhānañāṇādīni uppajjanti, na tādisāni tadaññesaṃ kadācipi uppajjantīti. Hatthikulānusārenāti vakkhamānahatthikulānusārena. Kāḷāvakanti kulasaddāpekkhāya napuṃsakaniddeso. Esa nayo sesesupi. Pakatihatthikulanti giricaranadicaravanacarādippabhedā gocariyakāḷāvakanāmā sabbāpi balena pākatikā hatthijāti. Dasannaṃ purisānanti thāmamajjhimānaṃ dasannaṃ purisānaṃ. Ekassa tathāgatassa kāyabalanti ānetvā sambandho. Ekassāti ca tathā heṭṭhākathāyaṃ āgatattā desanāsotena vuttaṃ. Nārāyanasaṅghātabalanti ettha nārā vuccanti rasmiyo, tā bahū nānāvidhā ito uppajjantīti nārāyanaṃ, vajiraṃ, tasmā nārāyanasaṅghātabalanti vajirasaṅghātabalanti attho. Tathāgatassa kāyabalanti tathāgatassa pākatikakāyabalaṃ. Saṅgahaṃ na gacchati attano balābhāvato, tato evassa bāhirakatā lāmakatā ca. Tadubhayaṃ panassa kāraṇena dassetuṃ ‘‘etañhi nissāyā’’tiādi vuttaṃ. Aññanti kāyabalato aññaṃ tato visuṃyeva. Dasasu ṭhānesu dasasu ñātabbaṭṭhānesu. Yāthāvapaṭivedhato sayañca akampayaṃ, puggalañca taṃsamaṅgiṃ neyyesu adhibalaṃ karotīti āha ‘‘akampanaṭṭhena upatthambhanaṭṭhena cā’’ti.

这里说第二经。所谓十种力量，是指十种非常特别的智慧力量，这些全是只有如来才具备的力量。虽然其中有些力量某些弟子也能生起，但佛陀特有的，如对佛陀所在地和行踪的知识不会生起于其他比库。所谓『象族引导』是依象兽群行走而知路线。『黑鹳』是族名指代后面所述类似捕食的精神，这些都是象族一切力量中的显著部分。所谓十位男子是指中等身材的十位男子，统称为如来根本力量。此处提到的如来之体力，意指如来的总体力量。说“一位如来”的缘起，是此经上有所说明。所谓纳拉延社团力量，其中“纳拉”指的是光束，很多种光从不同地方发出，故称“纳拉延社团力量”，也称作“钵刺社团力量”，即佛陀整体的身体力量。此言不归纳其余力量，缘于他本人力量不足，显现其外部依赖之状。以此双因，故说“此依彼”等。而其他力量因他身体力量转作部分而存在。十处状态，十种应知之状态，分别说明。以此详细分辨，连稳定坚固之处，能够力所撑持，使人捨离重执，故谓“依止与支持”。

Ṭhānañcaṭhānatoti kāraṇañca kāraṇato. Kāraṇañhi yasmā phalaṃ tiṭṭhati tadāyattavuttitāya uppajjati ceva pavattati ca, tasmā ‘‘ṭhāna’’nti vuccati. Vipariyāyena aṭṭhānanti akāraṇaṃ veditabbaṃ. Tadubhayaṃ bhagavā yena ñāṇena ye ye dhammā yesaṃ yesaṃ dhammānaṃ hetū paccayā uppādāya, taṃ taṃ ṭhānaṃ, ye ye dhammā yesaṃ yesaṃ dhammānaṃ na hetū na paccayā uppādāya, taṃ taṃ aṭṭhānanti pajānāti. Taṃ sandhāyāha ‘‘ṭhānañca…pe… jānanaṃ eka’’nti. Kammasamādānānanti kammaṃ samādiyitvā katānaṃ kusalākusalakammānaṃ, kammaññeva vā kammasamādānaṃ. Ṭhānaso hetusoti paccayato ca hetuto ca. Tattha gatiupadhikālapayogā vipākassa ṭhānaṃ, kammaṃ hetu. Sabbatthagāminīpaṭipadājānananti sabbagatigāminiyā agatigāminiyā ca paṭipadāya maggassa jānanaṃ, bahūsupi manussesu ekameva pāṇaṃ hanantesu ‘‘imassa cetanā nirayagāminī bhavissati, imassa tiracchānayonigāminī’’ti iminā nayena ekavatthusmimpi kusalākusalacetanāsaṅkhātānaṃ paṭipattīnaṃ aviparītato sabhāvajānanaṃ . Anekadhātunānādhātulokajānananti cakkhudhātuādīhi kāmadhātuādīhi vā bahudhātuno, tāsaṃyeva dhātūnaṃ viparītatāya nānappakāradhātuno khandhāyatanadhātulokassa jānanaṃ. Parasattānanti paresaṃ sattānaṃ. Nānādhimuttikatājānananti hīnādīhi adhimuttīhi nānādhimuttikabhāvassa jānanaṃ. Tesaṃyevāti parasattānaṃyeva. Indriyaparopariyattajānananti saddhādīnaṃ indriyānaṃ parabhāvassa aparabhāvassa vuddhiyā ceva hāniyā ca jānanaṃ. Jhānavimokkhasamādhisamāpattīnanti paṭhamādīnaṃ catunnaṃ jhānānaṃ, ‘‘rūpī rūpāni passatī’’tiādīnaṃ aṭṭhannaṃ vimokkhānaṃ, savitakkasavicārādīnaṃ tiṇṇaṃ samādhīnaṃ, paṭhamajjhānasamāpattiādīnañca navannaṃ anupubbasamāpattīnaṃ. Saṃkilesavodānavuṭṭhānajānananti hānabhāgiyassa, visesabhāgiyassa ‘‘vodānampi vuṭṭhānaṃ, tamhā tamhā samādhimhā vuṭṭhānampi vuṭṭhāna’’nti (vibha. 828) evaṃ vuttapaguṇajjhānassa ceva bhavaṅgaphalasamāpattīnañca jānanaṃ. Heṭṭhimaṃ heṭṭhimañhi paguṇajjhānaṃ uparimassa uparimassa padaṭṭhānaṃ hoti, tasmā vodānampi ‘‘vuṭṭhāna’’nti vuccati. Bhavaṅgena pana sabbajhānehi vuṭṭhānaṃ hoti. Phalasamāpattiyā nirodhasamāpattito vuṭṭhānameva sandhāya ‘‘tamhā tamhā samādhimhā vuṭṭhāna’’nti vuttaṃ. Pubbenivāsajānananti pubbenivāsānussatiñāṇena nivuṭṭhakkhandhānaṃ jānanaṃ. Cutūpapātajānananti sattānaṃ cutiyā upapattiyā ca yāthāvato jānanaṃ. Ayamettha saṅkhepo, vitthāro pana visuddhimagge vuttanayeneva veditabbo. Āsavakkhayajānanaṃ āsavakkhayañāṇaṃ, maggañāṇanti attho. Yattha panetāni vitthārato āgatāni saṃvaṇṇitāni, tāni dassento ‘‘abhidhamme panā’’tiādimāha.

所谓“处”和“因”，因是谓其果立足之所，亦为起因而生。故称“处”。反义之“非处”，是指无因之处。佛知道一切法依所依因缘而生，彼即为“处”；那些不是缘起、不依因而起者即为“非处”。依此佛教言：“处之知一”。又谓“业所得”，指一切善恶业的果报，如业所依、所因。所谓“处之因”是因与缘合，缘起则果熟。此中有“去、为、时”等配合因果时空，称之为“果报之处”，业即其因。所谓全往生通晓者，是指通晓一切众生业果现行与未来果报之理行者。此通晓包含世间各界与多层次之通晓，诸如眼界、色界、欲界等还包括分别与非分别等层次。所谓他心者，即他众生心。通晓他心，则知其增减与消长。所谓禅定解脱与定达者，包含四禅八解脱明证，及三种定的现证。所谓污染与净明明证，是指通晓净染交替、禅定如阴阳起伏。所谓身生死知，是能通晓生死轮回。所谓前生记忆，是以记忆力通晓过去生世。所谓临终前生知，是详知临终之际及即生之际。此为简略说明，详细者见《净道》相应讲述。所谓烦恼灭知，则是断除所有烦恼之智慧。以上均为详尽介绍业力及智慧分现。由此知法义，此即所谓“净道”义。

Byāmohabhayavasena saraṇapariyesanaṃ sārajjanaṃ sārado, byāmohabhayaṃ. Vigato sārado etassāti visārado, tassa bhāvo vesārajjaṃ. Taṃ pana ñāṇasampadaṃ pahānasampadaṃ desanāvisesasampadaṃ khemaṃ nissāya pavattaṃ catubbidhaṃ paccavekkhaṇāñāṇaṃ. Tenāha ‘‘catūsu ṭhānesū’’tiādi. Catūsūti paraparikappitesu vatthūsu. Paraparikappitesu vā vatthumattesu codanākāraṇesu. Sammāsambuddhassa te paṭijānatoti ‘‘ahaṃ sammāsambuddho’’ti evaṃ paṭijānantena tayā. Ime dhammāti ‘‘idaṃ pañcamaṃ ariyasaccaṃ, ayaṃ chaṭṭho upādānakkhandho, idaṃ terasamaṃ āyatana’’nti veditabbā ime dhammā. Anabhisambuddhā appaṭividdhattāti.

这里讲因集涅槃经文。因指各种障碍及对出离道的恐怖探索。其本质是贪嗔痴三毒之恐惧。去除恐惧即为“通达”，此为智慧圆满之本。智慧圆满者即“通达”即解脱。所以佛教宣说真智，已见四处。所谓“处数”是指相对而立、彼此催发的缘起状态。佛自称正觉，是因其认知此法理。此诸法即是“五苦”所在，是“第六根”作用场所，也称为“十三处相”。称作“法”，即佛所讲法门。未有人能够达到的境地，则称“不成佛道”。

Tatrāti tasmiṃ anabhisambuddhadhammasaṅkhāte codanāvatthusmiṃ. Kocīti samaṇādīhi añño vā yo koci. Saha dhammenāti saha hetunā. ‘‘Dhammapaṭisambhidā’’tiādīsu viya hetupariyāyo idha dhamma-saddo. Hetūti ca uppattisādhanahetu veditabbo, na kārako sampāpako vā. Nimittanti kāraṇaṃ, taṃ panettha codanāvatthumeva. Na samanupassāmi sammāsambuddhabhāvato. Khemappattoti akhemappattarūpāya codanāya anupaddavaṃ patto niccalabhāvappatto. Vesārajjappattoti visāradabhāvappatto. Sesesupi eseva nayo. Ayaṃ pana viseso – ime āsavāti kāmāsavādīsu ime nāma āsavā na parikkhīṇāti āsavakkhayavacanenettha sabbakilesappahānaṃ vuttaṃ. Na hi so kileso atthi, yo sabbaso āsavesu khīṇesu nappahīyeyya. Antarāyikāti antarāyakarā, saggavimokkhādhigamassa antarāyakarāti attho. Dhammo hi yo saṃkilesato niyyāti, so ‘‘niyyāniko’’ti vutto. Dhamme niyyante taṃsamaṅgīpuggalo niyyānikoti voharito hotīti tassa paṭikkhipanto ‘‘so na niyyātī’’ti āha. Kathaṃ pana desanādhammo niyyātīti vuccati? Niyyānatthasamādhānato, so abhedopacārena ‘‘niyyātī’’ti vutto. Atha vā ‘‘dhammo desito’’ti ariyadhammassa adhippetattā na koci virodho.

此段说，所谓“因”即引发缘起之缘，而非业力或因果的成就功用。因是促发相应缘起之征兆。这里的“因缘”便是催发法义的缘由。此处非指与佛陀身份相关的直接观察力。安全成就是基于安全智慧的非动摇之境界。随附逻辑：三毒及烦恼长存，未断净前的定义，均指极端除烦恼法门。除烦恼是断除所谓一切烦恼的全称，非谓无烦恼者必全无谬。碍道的意思，是障碍众生出离天上之道。谓被缠绕而难以出净德。被缠绕之法则称“出入法”，其对练习者的影响是善法难以证得。圆满法门，出入法则难除，故有趋避之对立之义。有受依赖法及非依赖法之区别。虽佛法之受持无诤议，但出入法则有其说法。此处称法门为出入法，谓其与证得无间及相对关联。

Usabhassa idanti āsabhaṃ, asantasanaṭṭhena āsabhaṃ viyāti āsabhaṃ, seṭṭhaṭṭhānaṃ sabbaññutaṃ. Āsabhaṭṭhānaṭṭhāyitāya āsabhā nāma pubbabuddhā. Sabbaññutapaṭijānanavasena abhimukhaṃ gacchanti, catasso vā parisā upasaṅkamantīti āsabhā. Catassopi hi parisā buddhābhimukhā evaṃ tiṭṭhanti, na tiṭṭhanti parammukhā. Idampīti ‘‘usabho’’ti idampi padaṃ. Tassāti nisabhassa. Yesaṃ baluppādāvaṭṭhānānaṃ vasena usabhassa āsabhaṇṭhānaṃ icchitaṃ, tato sātisayānaṃ eva tesaṃ vasena āsabhaṇṭhānaṃ hotīti daṭṭhabbaṃ. Yaṃ kiñci loke upamaṃ nāma buddhaguṇānaṃ nidassanabhāvena vuccati, sabbaṃ taṃ nihīnameva. Tiṭṭhamāno cāti atiṭṭhantopi tiṭṭhamāno eva paṭijānāti nāma. Upagacchatīti anujānāti.

乌萨婆兽，俗称野兽，以不安定之群处称。最优越的居住地即所谓乌萨婆兽聚处。古佛时代或名为阿萨婆者，即旧佛所居处。因通晓故能亲近佛陀所在，亦指四众侍从前来集聚。因四众皆面向佛陀而立，不背离。此称“此曰乌萨婆”，意指强壮之牛。因力量集聚而聚合成乌萨婆兽处，因而此处称为兽所。凡世间以此喻佛陀德行之寓言，含义深广。站立自在，已被称道而坚固。所至则允许通过者，谓认可之意。

Aṭṭhakho imāti idaṃ vesārajjañāṇassa baladassanaṃ. Yathā hi byattaṃ parisaṃ ajjhogāhetvā viññūnaṃ cittaṃ ārādhanasamatthāya kathāya dhammakathikassa chekabhāvo paññāyati, evaṃ imā aṭṭha parisā patvā satthu vesārajjañāṇassa balaṃ pākaṭaṃ hoti. Tena vuttaṃ ‘‘parisāsū’’ti. Khattiyaparisāti khattiyānaṃ sannipatitānaṃ samūho. Esa nayo sabbattha. Māraparisāti mārakāyikānaṃ sannipatitānaṃ samūho. Mārasadisānaṃ mārānaṃ parisāti māraparisā. Sabbā cetā parisā uggaṭṭhānadassanavasena gahitā. Manussā hi ‘‘ettha rājā nisinno’’ti vutte pakativacanampi vattuṃ na sakkonti, kacchehi sedā muccanti, evaṃ uggā khattiyaparisā, brāhmaṇā tīsu vedesu kusalā honti, gahapatayo nānāvohāresu ca akkharacintāya ca kusalā, samaṇā sakavādaparavādesu kusalā, tesaṃ majjhe dhammakathākathanaṃ nāma ativiya bhāriyaṃ. Devānaṃ uggabhāve vattabbameva natthi. Amanussoti hi vuttamatte manussānaṃ sakalasarīraṃ kampati, tesaṃ rūpaṃ disvāpi saddaṃ sutvāpi sattā visaññitāpi honti. Evaṃ amanussaparisā uggā. Iti cetā parisā uggaṭṭhānadassanavasena vuttā. Kasmā panettha yāmādiparisā na gahitāti? Bhusaṃ kāmābhigiddhatāya yonisomanasikāravirahato. Yāmādayo hi uḷāruḷāre kāme paṭisevantā tatthābhigiddhatāya dhammassavanāya sabhāvena cittampi na uppādenti, mahābodhisattānaṃ pana buddhānañca ānubhāvena ākaḍḍhiyamānā kadāci nesaṃ payirupāsanādīni karonti tādise mahāsamaye. Teneva hi vimānavatthudesanāpi taṃnimittā bahulā nāhosi. Seṭṭhanādanti kenaci appaṭihatabhāvena uttamanādaṃ. Abhītanādanti vesārajjayogato kutoci nibbhayanādaṃ. Sīhanādasuttenāti khandhiyavagge āgatena sīhanādasuttena. Sahanatoti khamanato. Hananatoti vidhamanato viddhaṃsanato. Yathā vātiādi ‘‘sīhanādasadisaṃ vā nādaṃ nadatī’’ti saṅkhepato vuttassa atthassa viññāpanaṃ.

这里指的是出家人教团的力量显现。正如在一个广阔的僧团中，净除纷扰，使智者心意专注于讲说佛法的职责，这种正念专注的状态便表现了他们的智慧力量。同样，出家团体聚集时，世尊教化的力量亦如是明确显现。因此称之为“教团”。“士族教团”意为士族阶层聚集在一起的团体，这一称谓适用于各处。“魔众教团”则是指魔王和其随从聚集的团体，魔众境界中的魔众即称魔王教团。一切众生的团体是以显现心意的状态所紧密联系。人类即使听闻“国王坐于此处”的话语，也无法应声而答，只是悄然默许。士族教团亦如是，婆罗门在三教中擅长知识，居家人擅长多种技能及文字思考，沙门在孔雀瓦解的诽谤之论中善巧，正是他们中间讲法者的难度极大。天众亦无比拟其出众者。所谓非人，是指人形虽存，但其全身为恶作之所覆盖，看见其形，听闻其声，即使认识者也都远离。如此非人众亦为出众。此即心团体以显现心意状态来称述。何以这里不聚集诸如饿鬼等恶道众？因其被欲火焚烧，失却善根而无纯净之心。诸如饿鬼等专注于调伏欲火，因其执着受烦恼扰乱，故无法得生起心念听闻佛法。大菩萨及佛在忉利天中受福，时有修持礼敬之事，方显现佛之教诲必不会减少。所谓至上称赞，是有些人不带敌意发出最高赞美。所谓恐惧称赞，是因失去惧怕而勇敢称赞。狮吼之音者，是指在蕴品中所闻狮子吼之音。忍耐即是容忍，杀戮则是断绝、摧毁。正如《鸦鹊经》中“狮吼之声也会发出”简要语言所表明的义理。

Etanti ‘‘brahmacakka’’nti etaṃ padaṃ. Paññāpabhāvitanti cirakālaparibhāvitāya pāramitāpaññāya vipassanāpaññāya ca uppāditaṃ. Karuṇāpabhāvitanti ‘‘kicchaṃ vatāyaṃ loko āpanno’’tiādinayappavattāya mahākaruṇāya uppāditaṃ. Yathā abhinikkhamanato pabhuti mahābodhisattānaṃ ariyamaggādhigamanavirodhinī paṭipatti natthi, evaṃ tusitabhavanato niyatabhāvāpattito ca paṭṭhāyāti dutiyatatiyanayā ca gahitā. Phalakkhaṇeti aggaphalakkhaṇe. Paṭivedhaniṭṭhattā arahattamaggañāṇaṃ vajirūpamatāyeva sātisayo paṭivedhoti ‘‘phalakkhaṇe uppannaṃ nāmā’’ti vuttaṃ. Tena paṭiladdhassapi desanāñāṇassa kiccanipphatti parassa bujjhanamattena hotīti ‘‘aññāsikoṇḍaññassa sotāpatti…pe… phalakkhaṇe pavattanaṃ nāmā’’ti vuttaṃ. Tato paraṃ pana yāva parinibbānā desanāñāṇappavatti, tasseva pavattitassa dhammacakkassa ṭhānanti veditabbaṃ pavattitacakkassa cakkavattino cakkaratanassa ṭhānaṃ viya. Ubhayampīti pi-saddena lokiyadesanāñāṇassa itarena anaññasādhāraṇatāvasena samānataṃ sampiṇḍeti. Urasi jātatāya uraso sambhūtanti orasaṃ ñāṇaṃ.

这句话中的“法轮”指的是“佛陀转法轮”这一教义术语。所谓“慧光明现”，是指历经长久时光，修习布施波罗蜜、智慧波罗蜜和观智波罗蜜而生起的智慧觉照。所谓“悲光明现”，是指因众生受苦难而生起的大悲心。正如佛陀出家时的庄严威仪，显示出菩萨道与圣道之正行无二之相，忉利天住处与命终状态也已被具体论述，显示其坚固而无移。二、三类火焰喻示坚固精进。所谓“标志”，即觉悟阿拉汉道的究竟智慧，如同金刚般坚固不动。此即说明修习得来之所能断惑智慧。有经文言：“他人如来初果必定成就”，此云“他人所受初果，名为标志”，意指法已获证，同时知彼法流转无碍。直到涅槃之法门证知，法轮所转之处应当领会，正如转法轮王坐于法座之上。此二者皆以“同”为名，显示世间法教知识的共通性与特殊性。胸部生于母体，即比喻名相由识法而生。

Iti rūpanti ettha iti-saddo anavasesato rūpassa sarūpanidassanatthoti tassa ‘‘idaṃ rūpa’’nti etena sādhāraṇato ca sarūpanidassanamāha. Ettakaṃ rūpanti etena anavasesato ‘‘ito uddhaṃ rūpaṃ natthī’’ti nimittassa aññassa abhāvaṃ. Idāni tamatthaṃ vitthārato dassetuṃ ‘‘ruppanasabhāvañcevā’’tiādi vuttaṃ. Tattha ruppanaṃ sītādivirodhipaccayasamavāye visadisuppatti. Ādi-saddena ajjhattikabāhirādibhedaṃ saṅgaṇhāti. Lakkhaṇa…pe… vasenāti kakkhaḷattādilakkhaṇavasena sandhāraṇādirasavasena sampaṭicchanādipaccupaṭṭhānavasena bhūtattayādipadaṭṭhānavasena ca. Evaṃ pariggahitassāti evaṃ sādhāraṇato ca lakkhaṇādito ca pariggahitassa. Avijjāsamudayāti avijjāya uppādā, atthibhāvāti attho. Nirodhavirodhī hi atthibhāvo hoti, tasmā nirodhe asati atthibhāvo hoti, tasmā purimabhave siddhāya avijjāya sati imasmiṃ bhave rūpassa samudayo rūpassa uppādo hotīti attho. Taṇhāsamudayā kammasamudayāti etthāpi eseva nayo. Avijjādīhi ca tīhi atītakālikattā tesaṃ sahakārīkāraṇabhūtaṃ upādānampi gahitamevāti veditabbaṃ. Pavattipaccayesu kabaḷīkāraāhārassa balavatāya, so eva gahito, ‘‘āhārasamudayā’’ti pana gahitena pavattipaccayatāmattena utucittānipi gahitāneva hontīti dvādasasamuṭṭhānikaṃ rūpassa paccayato dassanampi bhavitabbamevāti daṭṭhabbaṃ. Nibbattilakkhaṇantiādinā kālavasena udayadassanamāha. Tattha bhūtavasena magge udayaṃ passitvā ṭhito idha santativasena anukkamena khaṇavasena passati. Avijjānirodhā rūpanirodhoti aggamaggañāṇena avijjāya anuppādanirodhato anāgatassa anuppādanirodho hoti paccayābhāve abhāvato. Paccayanirodhenāti avijjāsaṅkhātassa paccayassa nirodhabhāvena. Taṇhānirodhāti etthāpi eseva nayo. Āhāranirodhāti pavattipaccayassa kabaḷīkārāhārassa abhāvā. Rūpanirodhāti taṃsamuṭṭhānarūpassa abhāvo hoti. Sesaṃ heṭṭhā vuttanayānusārena veditabbaṃ. Vipariṇāmalakkhaṇanti bhavakālavasena hetudvayadassanaṃ. Tasmā taṃ padaṭṭhānavasena pageva passitvā ṭhito idha santativasena disvā anukkamena khaṇavasena passati.

这里说“色”之名，就是指“此即色”。它表示直接于色身不间断的见现，所以称为“此即色”。说“如此多的色”，从该处可引申说“此上无色”，意指没有别的色相。今要详细说明该义，即论及“色缘性”一词。色缘性是指色与冷、热等原因条件的相续产生。初音是兼顾内部与外部之分。特征等含有硬度等特性，且显示色缘的生成及变坏等现象。色缘性是指这些一般而言的特征、性质所涵盖的现象。所谓“无明生起”，就是因无明而生起，意即“义”的呈现。灭谛与之相对立，有灭则无“义”，故无明存续时此有色的生起才发生。渴爱生起即是业生起，此亦相同。过去因无明等三因，作为协作条件的执著，皆属生起。由于此由产生生起因缘之强力，故此强取名为“取生”。同时，如十二缘起中因强力缘起而成生的色相，亦应被确认。灭相等名词随时间升起而显现。看到路已成，持续止于此处，安住时即为“空灭”，持续以迅速流逝的方式现前。灭无明即为色相灭，缘觉正道的智慧辨明，当无明不生不灭时，未来无明亦无生灭依止。缘的灭除即指从无明所制之缘灭除。渴爱灭亦呈说于此。饮食灭则为强力饮食缘不起。色相灭即是所集之色相无有。其余皆当根据先前的现说理解。变异特征是指因生死流转之中所产生的因缘二重性迷惑。故而只需根据词义安住此处，借助观察力以安静、快速流逝地了知。

Iti vedanātiādīsupi vuttanayena attho veditabbo. Sukhādibhedanti sukhadukkhaadukkhamasukhādivibhāgaṃ. Rūpasaññādibhedanti rūpasaññā, sadda… gandha… rasa… phoṭṭhabba … dhammasaññādivibhāgaṃ. Phassādibhedanti phassacetanāmanasikārādivibhāgaṃ. Lakkhaṇa…pe… vasenāti iṭṭhānubhavanalakkhaṇādilakkhaṇavasena iṭṭhākārasambhogarasādirasavasena kāyikaassādādipaccupaṭṭhānavasena iṭṭhārammaṇādipadaṭṭhānavasena. ‘‘Phuṭṭho vedeti, phuṭṭho sañjānāti, phuṭṭho cetetī’’ti (saṃ. ni. 4.93) vacanato tīsu vedanādīsu khandhesu phassasamudayāti vattabbaṃ. Viññāṇappaccayā nāmarūpa’’nti vacanato viññāṇakkhandhe nāmarūpasamudayāti vattabbaṃ. Tesaṃyeva vasenāti ‘‘avijjānirodho vedanānirodho’’tiādinā tesaṃyeva avijjādīnaṃ vasena yojetabbaṃ.

这里以色、受、想等为例，说明文义应当理解的本质。所谓苦乐异者，意指快乐、痛苦、不苦不乐等三种感受的区分。色受想异者，即色与想、声、香、味、触及法的认识等的分化。触异者，包含触觉、意念、注意等的分别。特征等表示喜悦体验、造作及随之产生的身心感受等。经中说，“所触即感知，所感即认识，所觉即注意”，从这三种受支中产生触感。以识为缘，即“名色”，故名色支识中产生。以此为依据称为“无明灭即受灭”等，由此可将无明等缘接合于此处。

Upādānakkhandhānaṃ samudayatthaṅgamavasena titthiyānaṃ avisayopi sappadeso sīhanādo dassito. Idāni nippadeso anulomapaṭilomavasena saṅkhepato vitthārato paccayākāravisayo anaññasādhāraṇo dassīyatīti āha, ‘‘ayampi aparo sīhanādo’’ti. Tassāti ‘‘imasmiṃ satī’’tiādinā saṅkhepato vuttapaṭiccasamuppādapāḷiyā. Ettha ca ‘‘imasmiṃ sati idaṃ hoti, imassa nirodhā idaṃ nirujhtī’’ti avijjādīnaṃ bhāve saṅkhārādīnaṃ bhāvassa, avijjādīnaṃ nirodhe saṅkhārādīnaṃ nirodhassa kathanena purimasmiṃ paccayalakkhaṇe niyamo dassito ‘‘imasmiṃ sati eva, nāsati, imassa uppādā eva, nānuppādā, nirodhā eva, nānirodhā’’ti. Tenedaṃ lakkhaṇaṃ antogadhaniyamaṃ idha paṭiccasamuppādassa vuttanti daṭṭhabbaṃ. Nirodhoti ca avijjādīnaṃ virāgā vigamena āyatiṃ anuppādo appavatti. Tathā hi vuttaṃ ‘‘avijjāya tveva asesavirāganirodhā’’tiādi. Nirodhavirodhī ca uppādo, yena so uppādanirodhavibhāgena vutto ‘‘imassa nirodhā idaṃ nirujjhatī’’ti. Tenetaṃ dasseti ‘‘asati nirodhe uppādo nāma, so cettha atthibhāvoti vuccatī’’ti. ‘‘Imasmiṃ sati idaṃ hotī’’ti idameva hi lakkhaṇaṃ. Pariyāyantarena ‘‘imassa uppādā idaṃ uppajjatī’’ti vadantena parena purimaṃ visesitaṃ hoti. Tasmā na vattamānaṃyeva sandhāya ‘‘imasmiṃ satī’’ti vuttaṃ, atha kho maggena anirujjhanasabhāvañcāti viññāyati. Yasmā ca ‘‘imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’’ti dvidhāpi uddiṭṭhassa lakkhaṇassa niddesaṃ vadantena bhagavatā ‘‘avijjāya tveva asesavirāganirodhā saṅkhāranirodho’’tiādinā nirodhova vutto, tasmā natthibhāvopi nirodho evāti natthibhāvaviruddho atthibhāvo anirodhoti dassitaṃ hoti. Tena anirodhasaṅkhātena atthibhāvena uppādaṃ viseseti. Tato idha na kevalaṃ atthibhāvamattaṃ uppādoti attho adhippeto, atha kho anirodhasaṅkhāto atthibhāvo cāti ayamattho vibhāvito hoti. Evametaṃ lakkhaṇadvayavacanaṃ aññamaññaṃ visesanavisesitabbabhāvena sātthakanti veditabbaṃ. Ko panāyaṃ anirodho nāma, yo ‘‘atthibhāvo, uppādo’’ti ca vuttoti? Appahīnabhāvo ca anibbattitaphalabhāvena phaluppādanārahatā cāti ayamettha saṅkhepo. Vitthāro pana paramatthadīpaniyaṃ udānaṭṭhakathāyaṃ (udā. aṭṭha. 1). Vuttanayena veditabbo.

执着五蕴生起的整体相，就是佛教辩论者非理性者所阐明的错误见解，现今已无理可依。从简略到详细，分述生起的因缘形态，展现非共通的实相。称之“此又为另一狮吼”，这是以“此处有此，彼处无此”之相以紧缩语言表达缘起法的巴利语。此处所说“此处有念，此处无念，彼处有念，彼处无念”等，乃说明无明等之生起及灭除的状态。依此理可见缘起法中“只有此处即有且无”的缘灭规律。亦说明灭与生起互为对待。无明是灭，故其灭即无明的终息，依此灭处也即无有灭的状态，故称“无灭即无有”，即无灭不灭。以此非灭之缘理说明生起特征。这里非仅生起“有义”一相，更包括无灭义，是意欲说明缘起双重相互分别，故称这是有所分别而彼此区别的正理。所谓非灭，是指依无生善果成熟之无损果，也称寂灭道果。其详细义请参阅深明经注(udānaṭṭhakathā)。此处以文义理会之。

Pañcakkhandhavibhajanādivasenāti pañcannaṃ upādānakkhandhānaṃ dvādasapadikassa paccayākārassa vibhajanavasena. Imasmiñhi dasabalasutte dhammassa desitākāro pañcakkhandhapaccayākāramatto. Tenāha ‘‘pañcakkhandhapaccayākāradhammo’’ti. Ācariyamuṭṭhiyā akaraṇena vibhūto, so pana atthato ca saddato ca pihito heṭṭhāmukhajāto vā na hotīti āha ‘‘anikujjito’’ti. Vivaṭoti vibhāvito. Tenāha ‘‘vivaritvā ṭhapito’’ti . Pakāsitoti ñāṇobhāsena obhāsito ādīpitoti āha ‘‘dīpito jotito’’ti. Tattha tattha chinnabhinnaṭṭhāne. Sibbitagaṇṭhitanti vākaṃ gahetvā sibbitaṃ, sibbituṃ asakkuṇeyyaṭṭhāne vākena gaṇṭhitañca. Chinnapilotikābhāvena vigatapilotiko dhammo, tassa chinnapilotikassa paṭilomatā chinnabhinnatābhāvenāti dassento ‘‘na hetthā’’tiādimāha. Nivāsanapārupanaṃ pariggahaṇaṃ. Sayaṃ paṭibhānaṃ kappetvā. Vaḍḍhentā attano samayaṃ. Samaṇakacavaranti samaṇavesadhāraṇavasena samaṇapaṭirūpatāya samaṇānaṃ kacavarabhūtaṃ. Attano rūpapavattiyā karaṇḍaṃ kucchitaṃ dhuttaṃ vāti pavattetīti kāraṇḍavo, dussīlo. Taṃ kāraṇḍavaṃ. Niddhamathāti nīharatha. Kasambunti samaṇakasaṭaṃ. Apakassathāti apakaḍḍhatha nanti attho. Palāpeti palāpasadise. Tathā hi taṇḍulasārarahito dhaññapaṭirūpako thusamattako palāpoti vuccati, evaṃ sīlādisārarahito samaṇapaṭirūpako palāpo viyāti palāpo, dussīlo. Te palāpe. Vāhethāti apanetha. Patissatāti bāḷhasatitāya patissatā hothāti.

按划分五蕴的缘起关系及条件而名。释此法由《十力经》中佛所宣说之法义而成，唯有五蕴缘起之相能充分表明。故云“五蕴缘起法”。教诲由老师传授后，若未清楚领解，则不能真正利益因缘相续。故称“无偏误”。“阐明”即以智慧光明而阐明之意。至于纠正、说明指明，以好比燃灯明照之义。处处断绝、破碎之处。所谓“结”是指一切语辞的结缚，故须破除。断头、断枝之类，是根本恶习的消除，亦是因缘灭除的根基。如此适当保留的，是以通常意义上各特征被守持的状态。无明生起是缘起之始，灭则灭生，即相对之义故，亦即指出此缘起纲领。将“无明”及“有义”等分别合理引申为“无明生起即色生起”的义理。欲取心与业生起亦同。过往三因及随行取执应知悉为共同因缘，因缘强力必然引起相续的产生。以十二因缘中强力生起相为明证。观其起灭之状态随时间有生灭，故静观此义，即可心念安住，从而于刹那间了知因缘本源。

Saddhāya pabbajitenāti rājūpaddavādīhi anupaddutena ‘‘evañhi taṃ otiṇṇaṃ jātiādisaṃsārabhayaṃ vijinissāmī’’ti vaṭṭanissaraṇatthaṃ āgatāya saddhāya vasena pabbajitena. Ācārakulaputtoti ācārena abhijāto. Tenāha ‘‘yato kutocī’’tiādi. Jātikulaputtoti jātisampattiyā abhijāto. Viññuppasatthāni aṅgāni sammāpadhāniyaṅgabhāvena, kāye ca jīvite ca nirapekkhabhāvena vīriyaṃ ārabhantassa tathāpavattavīriyavasena ‘‘taco ekaṃ aṅga’’nti vuttaṃ. Esa nayo sesesupi. Navasu ṭhānesu samādhātabbanti ‘‘kālavasena pañcasu, iriyāpathavasena catūsū’’ti evaṃ navasu ṭhānesu vīriyaṃ samādhātabbaṃ pavattetabbaṃ.

由于凭信心出家，所以不受国王等世俗权势者的影响，而凭信心离开生死轮回的恐惧，故而出家安住。所谓依教出家，即是在此教法中以信心安住而出家。所谓世家子，即以家族身份为师所认知，故有言「从哪里来的」等语。所谓族中子，则是以出生家世财富为凭，被认知者。开示者指出应端正四肢，四肢具足且行为端正，在身体与生活上均无偏执而起用的勤精力。此精进乃如同专精于其中一肢。此法适用于其余各肢。说在九处当专注精进，如时间上应在五处，行路时在四处，亦应于九种处所中专注修持精进与勤勇。此理不可忽略。

So dukkhaṃ viharatīti kusītapuggalo niyyānikasāsane vīriyārambhassa akaraṇena sāmaññatthassa anuppattiyā dukkhaṃ viharati. Sakaṃ vā atthaṃ sadatthaṃ ka-kārassa da-kāraṃ katvā . Kusītassa atthaparihāyanaṃ mūlato paṭṭhāya dassetuṃ ‘‘cha dvārānī’’tiādi vuttaṃ. Nisajjāvasena pīṭhamaddanato pīṭhamaddano, nirassanavacanaṃ tassa, kassacipatthassa adhāraṇato kevalaṃ pīṭhabhārabhūtoti adhippāyo. Aññattha pana ‘‘makhamaddano’’ti vuccati, tattha dānamicchāya paresaṃ makhaṃ passantoti attho. Laṇḍapūrakoti kucchipūraṃ bhuñjitvā vaccakuṭipūrako.

苦行者在出家修行法中，不起始精进而致不能成就如法清净，故其果受苦。其所作功用虽具良心意义，但未能实修。论及苦行者放弃利益根本，经中以「两扇门」等喻义，表明放弃人身所依的根基即为苦行。坐卧沉静如坐垫稳固，虽有坐垫一语，却是为了形象表达坐具的负重性质。另有“马鞍垫”之说，指因希望给予他人救济而装具马鞍。树立口舌言论如补充马鞍一般充实。

‘‘Āraddhavīriyo’’tiādīsu ‘‘kusīto puggalo’’ti ettha vuttavipariyāyena attho veditabbo, āsīsāya vasena thomito. Āraddhavīriyeti paggahitavīriye. Pahitatteti nibbānaṃ patipesitacitte. Etena sāvakānaṃ sammāpaṭipattiṃ satthuvandanānisaṃsañca dassesi.

关于“起精进”等词，正是修行者的逆向比喻，指行为怠懈松懈。因此“起精进”是用以表示已经激发、作出努力的精进，而“怠减”是修行心志已专注于涅槃安住的意思。通过这一用法，说明声闻弟子正当修持与礼敬佛法的因果关系。

Hīnenāti vaṭṭanissitena dhammena. Tenāha ‘‘hīnāya saddhāyā’’tiādi. Aggenāti seṭṭhena vivaṭṭanissitena dhammena, īsakampi katakālusiyavigataṭṭhena maṇḍaṭṭhena ca pasannampi surādi na pātabbaṃ. Sāsananti pariyattipaṭipattipaṭivedhalakkhaṇaṃ sāsanaṃ. Pasannaṃ vigatadosamalattā pasādaniyattā ca. Pātabbañca pattena viya sukhena paribhuñjitabbato duccaritasabbakilesakasāvamalapaṅkadosarahitattā ca.

“懈怠者”指因环境不利而生的思想心态，其文中有言“由劣信”等。所谓「劣信」即信心不足或衰减。所谓“尊长”即身份高贵，且清净无贪欲和恶意，温和庄重等品质。所谓“教法”是指由著名历代法师们传承保护的修行方式和教导。清净庄严的心境，则表现出无烦恼无恼怒且容易亲近。所谓“应受遵守”，是指佛法具备如同奖赏般的安乐与清净，远离烦恼与陈腐恶习。

Maṇḍabhūtā bodhipakkhiyadhammadesanāpi desanāmaṇḍo. Tassa ekasseva pana desanāmaṇḍassa paṭiggāhakā suppaṭipannā dosarahitā catasso parisā paṭiggahamaṇḍo. Maggabrahmacariyaṃ taggatikattā sakalopi bodhipakkhiyadhammarāsi brahmacariyamaṇḍo. Tenāha ‘‘katamo desanāmaṇḍo’’tiādi. Tattha viññātāroti saccānaṃ abhisametāvino. Tathā hi ādito ‘‘catunnaṃ ariyasaccānaṃ ācikkhaṇā’’tiādi vuttaṃ. Pubbabhāge ‘‘atthi ayaṃ loko’’tiādinā idhalokaparalokagatasammosavigamena pavatto adhimokkhova adhimokkhamaṇḍo. Chaḍḍetvā samucchedavasena vijahitvā. Catubhūmakassa saddhindriyassa adhimokkhamaṇḍena maṇḍabhūtaṃ adhimokkhaṃ. Ādi-saddena ‘‘paggahamaṇḍo vīriyindriyaṃ kosajjakasaṭa’’ntiādiṃ pāḷisesaṃ saṅgaṇhāti. Etthāti etasmiṃ sāsane, ‘‘maṇḍasmi’’nti vā vacane. Kāraṇavacanaṃ, tena ‘‘satthā sammukhībhūto’’ti sammukhabhāvanāyogo nirāsaṅkaphalāvahoti dasseti. Tenāha ‘‘asammukhā’’tiādi. Pamāṇanti anurūpaṃ bhesajjassa pamāṇaṃ. Uggamananti bhesajjassa vamanaṃ virecanaṃ, tassa vā vasena dosadhātūnaṃ vamanaṃ virecanaṃ. Evamevāti yathā bhesajjamaṇḍaṃ vejjasammukhā nirāsaṅkā pivanti, evameva ‘‘satthā sammukhībhūto’’ti nirāsaṅkā vīriyaṃ katvā, maṇḍapeyya sāsanaṃ pivathāti yojanā. Abhiññāsamāpattipaṭilābhena sānisaṃsā. Maggaphalādhigamanena savaḍḍhi. Paratthanti attano diṭṭhānugatiāpattiyā, tathā sammāpaṭipajjantānaṃ paresaṃ atthanti evamettha attho daṭṭhabbo.

说“中庸的觉行法”指以八正道组成的觉支的教义教法。此教法中，有专门的教团分组，诚心接受者乃四众具足清净异常，许多成员集聚尊重支持。道之修行趣向称为“觉道行”，是证悟所依的诸善法组成的正行教团。文中有问“何为教团”之类的话，意指此为诸真理实义的接受者集会。如开头所述“正觉四圣谛的宣说”，此四谛教法如同显现于世间法之根本，是明确而肯定的开示。起先部分说“此世界存在”，指在现世及彼岸之真实与解脱的传播，称作“断除的起始”。去除并破除烦恼，以四土般之不动心意，依凭真实信心且专注，是修行的基础。头尾涉及“接受处”的概念。言“在此教法”，含义表明“佛陀现前”使得真正的精进和成就得以实现，故佛陀现身是消除疑虑带来功德果报之因。文中引“非现身状态”等，讲授药方大小后所需的剂量，比喻是针对烦恼根源的服药泻药。正如医师面前的患者饮药，佛陀现身时弟子亦以信心精进接受佛法，以饮入甘露般的教法，继之以获得神通与成就的助力。此义汲取甚深，提示修行者若能持守正道，必定有益他己和自利，故此意理应详加观察领悟。

Dutiyadasabalasuttavaṇṇanā niṭṭhitā. · 第二十力经注释完毕。

3. Upanisasuttavaṇṇanā3. 依止经注释

§23

23.Jānato passatoti ettha dassanaṃ paññācakkhunāva dassanaṃ adhippetaṃ, na maṃsacakkhunāti āha ‘‘dvepi padāni ekatthānī’’ti. Evaṃ santepīti padadvayassa ekatthattepi ñāṇalakkhaṇañāṇappabhāvavisayasssa tathādassanabhāvāvirodhanāti attho. Tenāha ‘‘jānanalakkhaṇañhi ñāṇa’’ntiādi. Ñāṇappabhāvanti ñāṇānubhāvena ñāṇakiccavisayobhāsanti attho. Tenāha ‘‘ñāṇena vivaṭṭe dhamme passatī’’ti. Jānato passatoti ca jānanadassanamukhena puggalādhiṭṭhānā desanā pavattāti āha – ‘‘ñāṇalakkhaṇaṃ upādāyā’’tiādi. Jānatoti vā pubbabhāgañāṇena jānato, aparabhāgena ñāṇena passato. Jānatoti vā vatvā na jānanaṃ anussavākāraparivitakkamattavasena idhādhippetaṃ, atha kho rūpāni viya cakkhuviññāṇena rūpādīni tesañca samudayādike paccakkhe katvā dassananti vibhāvetuṃ ‘‘passato’’ti vuttanti evaṃ vā ettha attho.

此处论“知见与观察”，说从智慧眼之展现，是对佛法宣说的总指挥，并非红肉眼之俗见。所说“两足一体”，喻示二法或两方面合一，即以认识特质与智慧之光明，表达与法之观察不抵触。文中有言“知见之标志即智慧”等解释。所谓智慧之光芒即知力和觉知，使法理和缘起脉络明朗。以“知见观察”，是指顺智慧的认知与见解，主体心识对境界有所阐发。又论“认知观察”，即以认识与观见之结合为根本。所谓“知者”，指之前部分的认识，后部分以智慧为观照。说“知者”，不是单指识记或口头流传，也非纯粹推理思辨，乃依眼识等觉知心识对色等诸法产生缘起条件的觉察，故称“观察”。此乃本段意旨。

Āsavānaṃ khayanti āsavānaṃ accantappahānaṃ. So pana tesaṃ anuppādanirodho sabbena sabbaṃ abhāvo evāti āha ‘‘asamuppādo khīṇākāro natthibhāvo’’ti. Āsavakkhayasaddassa khīṇākārādīsu āgataṭṭhānaṃ dassetuṃ ‘‘āsavānaṃ khayā’’tiādi vuttaṃ. Ujumaggānusārinoti kilesavaṅkakāyavaṅkādīnaṃ pahānena ujubhūte savipassanāheṭṭhimamaggadhamme anussarantassa. Yadeva hissa parikkhīṇaṃ. Khayasmiṃ paṭhamaṃ ñāṇaṃ ‘‘tato aññā anantarā’’ti khayasaṅkhāte aggamagge tappariyāpannameva ñāṇaṃ paṭhamaṃ uppajjati, tadanantaraṃ pana aññā arahattanti. Yadipi gāthāya ‘‘khayasmiṃ’’icceva vuttaṃ, samucchedavasena pana ‘‘āsave khīṇe maggo khayo’’ti vuccatīti āha ‘‘maggo āsavakkhayoti vutto’’ti. Samaṇoti samitapāpo adhippeto, so pana khīṇāsavo hotīti. ‘‘Āsavānaṃ khayā’’ti idha phalaṃ, pariyāyena pana āsavakkhayo maggo, tena pattabbato phalaṃ. Eteneva nibbānassapi āsavakkhayabhāvo vuttoti veditabbo.

所谓烦恼的消灭，乃是烦恼的彻底放弃。对此，教法中断烦恼生起与灭尽的完全无有，故称“无生起、灭已形态、无有之义”。有关烦恼消尽的名词“灭已形态”等所指之所依存在，显明于“烦恼消灭”等语。循正道而行者，依断除烦恼、各种烦恼习气的理趣正见，生起圆满觉悟。此时，烦恼已尽；以此消灭为第一知识；“之后又有他觉”，这“他觉”即阿拉汉果。诗句中说“于消灭时”，意指过程中的断尽；作为断除的彻底灭时，则说“烦恼尽时，道灭尽”。故说“道者，即烦恼的消灭”，指明道果就是烦恼的断除。比库泛指坚定绝恶者，谓其断已烦恼。这里“烦恼消灭”为果，换言之是烦恼断尽之道，依此应当得其果。依此理说，连涅槃成就也是取得烦恼断尽的果报。

Jānato eva passato evāti evamettha niyamo icchito, na aññathā visesābhāvato aniṭṭhāpannovāti tassa niyamassa phalaṃ dassetuṃ ‘‘no ajānato no apassato’’ti vuttanti āha ‘‘yo pana na jānāti, na passati, tassa no vadāmīti attho’’ti. Iminā khandhānaṃ pariññā āsavakkhayassa ekantikakāraṇanti dasseti. Etenāti ‘‘no ajānato, no apassato’’ti etena vacanena. Te paṭikkhittāti ke pana teti? ‘‘Bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti (dī. ni. 1.168; ma. ni. 2.228) ahetū appaccayā sattā visujjhantī’’ti (dī. ni. 1.168; ma. ni. 2.101, 227) evamādivādā. Tesu keci abhijātisaṅkantimattena saṃsārasuddhiṃ paṭijānanti, aññe issarapajāpatikāraṇādivasena. Tayidaṃ sabbaṃ saṃsārādīhīti ettheva saṅgahitanti daṭṭhabbaṃ. Purimena padadvayenāti ‘‘jānato passato’’ti iminā padadvayena. Upāyo vutto ‘‘āsavakkhayā’’ti adhikārato. Imināti ‘‘no ajānato, no apassato’’ti iminā padadvayena. Anupāyo hoti esa āsavānaṃ khayassa, yadidaṃ pañcannaṃ khandhānaṃ apariññāti ‘‘jānato passato’’ti imināva aniyamavacanena anupāyapaṭisedhopi atthato bodhito hotīti. Tameva hi atthato bodhitabhāvaṃ vibhāvetuṃ evaṃ saṃvaṇṇanā katāti daṭṭhabbaṃ.

理趣为已知、已见，对此有此规则，故不成他异，能说明成果为“不知者未生，不见者无法”，言外之意为“不知而无法者，吾不语”。此处指五蕴观了，乃烦恼断除之唯一因。由“不知、不见”语，意指其对应者。若问谁谓之？“愚人与智者纷扰行轮回，痛苦终止者尚有，非因非缘者身得净”，释迦经典此类说法。部分持异见者因执着生死、无明等因缘，认轮回净尽。此处汇集于轮回终止一义。此前两语“已知已见”，用此词显现方法。所谓“方便”者为何？为此五蕴无明不解，出不出方便，明此意义。此乃出离烦恼断灭之方便，谓“已知已见”以外，无方便可成此断灭之理。如此详细诠释，辨明本义，显示诸教义相辅相成。

Dabbajātikoti dabbarūpo. So hi ‘‘drabyo’’ti vuccati ‘‘drabyaṃ vinassati nādrabya’’ntiādīsu. Dabbajātiko vā sārasabhāvo, sāruppasīlācāroti attho. Yathāha ‘‘na kho dabba dabbā evaṃ nibbeṭhentī’’ti (pārā. 384). Vattasīse ṭhatvāti vattaṃ uttamaṃ dhuraṃ katvā. Yo hi parisuddhājīvo kātuṃ ajānantānaṃ sabrahmacārīnaṃ attano vā vassavātādipaṭibāhanatthaṃ chattādīni karoti, so vattasīse ṭhatvā karoti nāma. Padaṭṭhānaṃ na hotīti na vattabbaṃ nāthakaraṇadhammabhāvena maggaphalādhigamassa upanissayabhāvato. Vuttañhi ‘‘yāni tāni sabrahmacārīnaṃ uccāvacāni kiccakaraṇīyāni, tattha dakkho hotī’’tiādi (dī. ni. 3.345). Evaṃ jānatoti evaṃ vejjakammādīnaṃ jānanahetu micchājīvapaccayā kāmāsavādayo āsavā vaḍḍhantiyeva, na pahīyanti. ‘‘Evaṃ kho…pe… āsavānaṃ khayo hotī’’ti imāya pāḷiyā arahattasseva gahaṇaṃ yuttaṃ phalaggahaṇena hetuno avuttasiddhattā. Tenāha ‘‘āsavānaṃ khayante jātattā’’ti.

“Dabbajātiko”为粗重之形态。谓物质为“可消灭之物”，若不消灭则非物质。又谓粗重身心本性，言行粗重。正如经中说“不复成诸粗重物”，此即所注。所谓“枕石而立”，即坚固持守修法者。若内心清净生活，未曾谤他，与他比库共行，承受雨露风寒等，不动摇，谓之“枕石而立”。此术语非指立足之地，亦非轻率行事，乃是得道果时依止之条件。经典云“所有安住之道、善行，弟子必通晓”，此即所引。由此观知，因不正业生活之故，情欲烦恼增长难断，故诸烦恼若未断尽，则道果无法成就。故言“烦恼因生，则有烦恼灭”，如是知之。

Āgamanaṃ āgamo, taṃ āvahatīti āgamanīyā, pubbabhāgapaṭipadā. Khayasminti bhāvenabhāvalakkhaṇe bhummaṃ, khayeti pana visaye. Tenāha ‘‘āsavakkhayasaṅkhāte’’ti. Upanisīdati phalaṃ etthāti kāraṇaṃ upanisā. Arahattaphalavimutti ukkaṭṭhaniddesato. Sāti vimutti. Assāti paccavekkhaṇañāṇassa. Manasmiṃ vivaṭṭanissite pana anantarūpanissayāpi paccayā sambhavantīti ‘‘labbhamānavasena paccayabhāvo veditabbo’’ti vuttaṃ.

“Āgamana”即指到达，谓引示以法入门者，即前行之道路。“到来”为此时间、过程的开始。所谓“消灭”，乃指无漏果乐之内涵，“消灭”即因缘结结断破之义。谓道果得时，不可逆转，犹如坐禅后处，乃有持续因缘。此时得果实已后，其具足条件连绵不断。又云“慧眼观察知识”，此断灭来临状态应当觉察明了，故有“到来”为名，喻其殊胜理趣。

Virajjati asesasaṅkhārato etenāti virāgo, maggo. Nibbindati etāyāti nibbidā, balavavipassanā. Tenāha ‘‘etenā’’tiādi. Paṭisaṅkhānupassanāpi muccitukamyatāpakkhikā evāti adhippāyena ‘‘catunnaṃ ñāṇānaṃ adhivacana’’nti vuttaṃ. ‘‘Yāva maggāmaggañāṇadassanavisuddhi, tāva taruṇavipassanā’’ti hi vacanato upakkilesavimuttaudayabbayañāṇato paraṃ balavavipassanā. Rūpārūpadhammānaṃ visesabhūto sāmaññabhūto ca yo yo sabhāvo yathāsabhāvo, tassa jānanaṃ yathāsabhāvajānanaṃ. Tadeva dassanaṃ. Paccakkhakaraṇatthena ñātapariññā tīraṇapariññā ca gahitā hoti. Tenāha ‘‘taruṇavipassana’’ntiādi. Saṅkhāraparicchedeñāṇanti nāmarūpapariggahañāṇaṃ vadati. Kaṅkhāvitaraṇaṃ paccayapariggaho dhammaṭṭhitiñāṇantipi vuccati. Nayavipassanādikaṃ anupassanāñāṇaṃ sammasanaṃ. Maggāmaggeñāṇanti maggāmaggaṃ vavatthapetvā ṭhitaṃ ñāṇaṃ. So hi pādakajjhānasamādhi taruṇavipassanāya paccayo hoti. ‘‘Samāhito yathābhūtaṃ pajānāti passatī’’ti (saṃ. ni. 3.5.; 4.99; 5.1071) hi vuttaṃ.

“Virajjati asesasaṅkhārato”为断除烦恼，谓此为离欲心、道理。谓“厌弃”，是由深入的禅定与内观力生成。经典云“履行四道的名称”言此理趣。成就三明所得之观察智慧，是烦恼断灭之力。色与非色法，既特殊又常态，应对其见解，根知本性。此观慧为透彻觉照，本为净知，据此显示境界。由此智慧，在分解烦恼时识得名色的存在与非存在。所称为“成长内观”。烦恼分解之智，乃分别名色法的认知。烦恼除伏无疑见的把握，与构成法的把握为此道之所依。所谓“道知”，即深入常随正念止观之相应。此由先禅定接合深入内观，为此而产生。《论》云“禅定者随实知观，观察觉知”，其意在明朗。

Pubbabhāgasukhanti upacārajjhānasahitasukhaṃ. Daratha paṭippassaddhīti kāmacchandādikilesadarathassa paṭipassambhanaṃ. ‘‘Sukhaṃpāhaṃ, bhikkhave, saupanisaṃ vadāmī’’ti ettha adhippetasukhaṃ dassetuṃ ‘‘appanāpubbabhāgassa sukhassā’’ti vuttaṃ. ‘‘Passaddhakāyo sukhaṃ vedetī’’ti (dī. ni. 1.466;3.359; a.ni. 1.3.96) vuttaappanāsukhassa passaddhiyā paccayatte vattabbameva natthi. Sukhanti etthāpi eseva nayo. Balavapītīti pharaṇalakkhaṇappattā pīti. Tādisā hi vitakkavicārasukhasamādhīhi laddhappaccayā nīvaraṇaṃ vikkhambhantī taṃnimittaṃ darathaṃ pariḷāhaṃ paṭipassambheti. Tenāha ‘‘sā hi darathappassaddhiyā paccayo hotī’’ti. Dubbalapītīti taruṇapīti. Tenāha ‘‘sā hi balavapītiyā paccayo hotī’’ti. Saddhāti ratanattayaguṇānaṃ kammaphalassa ca saddahanavasena pavatto adhimokkho, sā pana yasmā attano visaye punappunaṃ uppajjati, na ekavārameva, tasmā āha ‘‘aparāparaṃ uppajjanasaddhā’’ti. Yasmā saddahanto saddheyyavatthusmiṃ pamudito hoti, tasmā āha ‘‘sā hi dubbalapītiyā paccayo hotī’’ti. Dukkhadukkhādibhedassa sabbassapi dukkhassa vaṭṭadukkhantogadhattā tassa ca idhādhippetattā vuttaṃ ‘‘dukkhanti vaṭṭadukkha’’nti. Jarāmaraṇadukkhanti keci, sokādayo cāti apare. Tadubhayassapi saṅgaṇhanato paṭhamo evattho yutto. Yasmā dukkhappatto kammassa phalāni saddahati, ratanattaye ca pasādaṃ uppādeti, tasmā vuttaṃ ‘‘tañhi aparāparasaddhāya paccayo hotī’’ti. Yasmā ‘‘ācariyānaṃ santike dhammaṃ sutvā pavattidukkha’’nti cintayato ‘‘ekantato ayaṃ dhammo imassa dukkhassa samatikkamāya hotī’’ti saddhā uppajjati. Tenāha ‘‘dhammaṃ sutvā tathāgate saddhaṃ paṭilabhatī’’tiādi (dī. ni. 1.191). Savikārāti uppādavikārena savikārā khandhajāti jāyanaṭṭhena. Jātiyā pana asati tattha tattha bhave natthi dukkhassa sambhavoti āha ‘‘sā hi vaṭṭadukkhassa paccayo’’ti. Kammabhavoti kammabhavādiko tividhopi kammabhavo. So hi upapattibhavassa paccayo. Evamādiṃ sandhāyāha ‘‘etenupāyenā’’ti. Sesapadānīti upādānādipadāni. Anulomañāṇaṃ saṅkhārupekkhāpakkhikattā nibbānaggahaṇena gahitaṃ, gotrabhuñāṇaṃ paṭhamamaggassa āvajjanaṃ. So hi tena vipassanāya kiñci kiñci visesaṭṭhānaṃ kayiratīti taṃ anāmasitvā nibbidūpaniso virāgoti ‘‘virāgo’’icceva vuttaṃ.

“Pubbabhāgasukha”为初禅所证果乐。谓由断除欲贪等烦恼，身心安定之乐。故云“乐称为专注稳固”。此为身心安乐之因，令修行者心安理得。经典中谓“其安乐为初禅之乐”，表明此安乐非止于感受，还包含宁静。所谓不强烈安乐乃粗大之欢喜。此安乐为止观的基础，驱散烦恼粗重。故曰“此为心安稳之因”。所谓“不坚乐”，乃初禅中胜乐。又谓“信”，即对佛法如宝，及业果信乐，心生定力。因信心生，喜乐随之，再起心定。故说“频复现起的信心”。信者因闻法，生正念思考，信起故言“闻佛法而得信”，经中亦有。所谓“有为”，谓有业蕴生起，有生必有苦，故苦名为果恶之痛。所谓老死及诸苦，如忧悲等，皆为不乐苦。感业报苦受之苦，是为圆满苦之表。故有此道而得信力。闻法后生感信，故曰“信为彼此之因”。由此解释苦患苦的本质及因果法则。业苦有三种聚集，亦即有生苦。业乃生起及行持之因。故言“依此方便”。所谓“依止的残余”，即取著等根之依归。所谓“顺理智”，即对烦恼实践之洞察，启示了初道之根本智慧。谓“顺理智”，即对烦恼意识遵修毅然。而所说厌倦与远离，谓此即为“断除”。

Kena udakena vidārayitvā gatapadesoti katvā kandaro. Nitambotipi udakassa. Yathā ninnaṃ udakaṃ pavattati, tathā nivattanabhāvena nadīkuñchotipi vuccati. Hemantagimhautuvasena aṭṭha māse pavatto pathavīvivaroti katvā padaro. Khuddikā udakavāhiniyo sākhā viyāti sākhā, khuddakā sobbhā kusubbhā o-kārassa u-kāraṃ katvā. Evameva khotiādi ‘‘seyyathāpi, bhikkhave’’tiādinā upanītāya upamāya upameyyena saṃsandananti, taṃ yojetvā dassetuṃ ‘‘avijjā pabbatoti daṭṭhabbā’’tiādi vuttaṃ. Tattha avijjā ca santānavasena ciraṃtanakālappavattanato pacurajanehi duppajahanato ‘‘pabbato’’ti vuttā. Lokattayābhibyāpanato abhisandanato ca abhisaṅkhārā meghasadisā. Abhisaṅkhārā meghoti daṭṭhabbāti ānetvā sambandho. Tathā sesapadadvayepi. Viññāṇādivaṭṭaṃ anupavattito paramparapaccayato ca kandarādisadisā. Vimutti ekarasattā, hānivuddhiabhāvato ca sāgarasadisāti upamāsaṃsandanaṃ.

以何种水流使其开裂、断开步履？说此处的断落如水。臀部亦如流水。正如倾泻的水流转动，自有回旋之相，河曲转弯亦是如此。因冬夏季节交替，八个月流转大地，足迹现成。小型水渠、水流路径如枝条般伸展，枝条即细枝。如同梵文字母o变作u，枝条变化相同。如此，关于基底等诸处，以“比如，具寿比库们”等譬喻引入，用比喻对象说明事物缘起，故说“愚痴为山”，须见证此义。若愚痴为连绵不断因缘所生，长久不灭，则被众生称为“山”。从世俗广布及势能生起的聚集，即聚集之相，如云。连聚之相即云，故举例说明其关系。诸余词尾两连词亦然。如无意识等识环未断续，继起相续，因缘相续，故为断层等相。解脱为单一实体，具有消长性，所以可作大海类比。

Tattha yasmā purimasiddhāya avijjāya sati abhisaṅkhārā, nāsati, tasmā te uparipabbate pavattā viya hontīti vuttaṃ ‘‘avijjā…pe… vassanaṃ veditabba’’nti. Assutavā hītiādi vuttasseva atthassa samatthanaṃ. Taṇhāya abhilāsaṃ katvāti etena sabbassapi abhisaṅkhāravuṭṭhitemanatthaṃ dīpeti. Taṇhā hi ‘‘sneho’’ti vuttā. Antimabhavikassa antabhavanibbattako abhisaṅkhāro nibbānaṃ na patto, tadantassa bhāgassa nibbānaṃ āhacca ṭhito viya hotīti ‘‘mahāsamuddaṃ āhacca ṭhitakālo viyā’’ti upamānidassanaṃ kataṃ. Viññāṇādivaṭṭaṃ pūretvāpi imināpi hi antimabhavikasseva viññāṇappavatti dassitā. Sā hi pūritāti vattabbā tato paraṃ viññāṇādivaṭṭasseva abhāvato. Jātassa puggalassa jātipaccayavaṭṭadukkhavedanāya dhammassavanaṃ icchitabbaṃ, taṃ pana yadipi imasmiṃ sutte na āgataṃ, suttantaresu pana āgatamevāti tato āharitvā taṃ vattabbanti dassento ‘‘buddhavacanaṃ panā’’tiādimāha. Tayidaṃ sāvakabodhisattānaṃ vasenāyaṃ desanāti katvā vuttaṃ. Itaresaṃ pana vasena vuccamānaṃ suttantaraggahaṇatthaṃ payojanaṃ natthīti ‘‘yā hī’’tiādimāha. Pāḷiyā vasena gahitamevāti saṅkhepato vuttaatthassa vitthārato dassanaṃ. Nibbattīti nibbattamānā khandhā gahitāti āha ‘‘savikārā’’ti. Aniccatālakkhaṇādidīpanato lakkhaṇāhaṭaṃ. Kammākammanti vinicchayaṃ. Nijjaṭanti niggumbaṃ, suddhanti attho. Pathavīkasiṇādīsu kammaṃ ārabhatītiādi pāḷiyaṃ samathapubbaṅgamā vipassanā dassitāti katvā vuttaṃ . Evañhi pāmojjādidassanaṃ sambhavatīti. Devassāti meghassa. Kasmā panettha ‘‘khīṇāsavassa…pe… ṭhitakālo veditabbo’’ti vuttaṃ, nanu pubbe devaṭṭhāniyo abhisaṅkhāro vutto, na abhisaṅkhāro khīṇāsavoti? Nāyaṃ doso, kāraṇūpacārena phalassa vuttattā. Abhisaṅkhāramūlako hi khandhasantāno khandhasantāne ca ucchinnasaṃyoge khīṇāsavasamaññāti.

因曾经发生的愚痴存在，助长累积；愚痴不灭，故说它如山峰般存在于顶峰上。故云：“愚痴……应当勘察其存在期”。“未闻先觉”诸说，即此义的阐明。欲望即渴爱，故本词引指渴求之念。最终生灭型的最终条件聚集，并非得涅槃，如同“涅槃得成的终止部分”虽立于其中却不再往返。故有“如大海中立于水面时光阴”之比喻。虽由意识等环充满，仍示现最终生起的意识涌现。此谓“已充满”，后续说明意识等环灭失。因生者具生因缘，故对受苦感及法闻求有关注。教典虽未言尽，然他经中有记载，故引取并云“毕竟是佛语”。此乃说教实现弟子菩提的缘故。但他经说法作用与此不同，不属。依巴利文法说法内容，详释此义。成就处谓“生起”，此为“五蕴”显现。作有为损增之相记号，揭示无常标志。业为行为与非行为的审辨。正所谓“本质为菌类”，意指烦恼净洁。地行等诸行即从业起。因而显示停止与观照。如此展示喜悦诸感应相。天意即云状。为何说“应知无染已灭者的存在时间”，因以前讲法中说有聚集，非聚集即为灭。非此为过失，依因果介绍结果。聚集之根由为“五蕴”集聚，断开则等同无染已灭。

Upanisasuttavaṇṇanā niṭṭhitā. · 依止经注释完毕。

4. Aññatitthiyasuttavaṇṇanā四、《外道经》注释

§24

24.Soti sāriputtatthero. Yadi na tāva paviṭṭho, kasmā ‘‘pāvisī’’ti vuttanti āha ‘‘pavisissāmī’’tiādi. Tena avassambhāvini bhūte viya upacāro hotīti dasseti. Idāni tamatthaṃ upamāya vibhāvento ‘‘yathā ki’’ntiādimāha. Atippagoyeva nikkhantadivasoti pakatiyā bhikkhācaraṇavelāya ativiya pāto eva vihārato nikkhantadivasabhāgo. Etadahosīti etaṃ ‘‘atippago kho’’tiādikaṃ cintanaṃ ahosi. Dakkhiṇadvārassāti rājagahanagare dakkhiṇadvārassa veḷuvanassa ca antarā ahosi, tasmā ‘‘tenupasaṅkamissa’’nti cintanā ahosīti adhippāyo. Kiṃ vādīti catūsu vādesu kataraṃ vādaṃ vadasi. Kimakkhāyīti tasseva vevacanaṃ. Kiṃ vadatīti pana cattāro vāde sāmaññato gahetvā napuṃsakaliṅgena vadati yathā kiṃ te jātaliṅgaṃ. Sabbanāmañhetaṃ, yadidaṃ napuṃsakaliṅgaṃ. Vadati etenāti vādo, dassanaṃ. Taṃ sandhāyāha ‘‘kiṃ ettha…pe… dassananti pucchantī’’ti. ‘‘Dhammapaṭisambhidā’’tiādīsu viya dhamma-saddo hetuatthoti āha ‘‘yaṃ vuttaṃ kāraṇaṃ, tassa anukāraṇa’’nti. Vādassa vacanassa anuppatti vādappavatti.

音声者，指长老沙利迦。若尚未进入（入定），为何称为“已进入”而发言“我将进入”等？此表达说明不是实体已现，而是相承之礼貌用辞。今以譬喻细细分析称“如彼早晨出城之时光”指出时刻段的半晨时分。所谓“过早出入”的出处指经论中比库业行时间超出常规，故将早晨一分割为两段。南城门至竹林之间之地即称“南门”，故产生“去向那里”的念头。问论起始：“你说哪种争论？”“为何烦恼？”等四问。问者以男子女性之分类论举例，是习俗常见四辩论话题。谓“为男性与女性之区别”的解说，即辩论之意。问者又问：“此处到底为何……？何谓其见？”答曰“法的分别解脱”等如前所述，谓为法名因义。针对辩论者所言，用还击解释反驳之理。

Idaṃ vacananti ‘‘ekamidāha’’ntiādivacanaṃ. Sāti ‘‘eke samaṇabrāhmaṇā kammavādā’’ti evaṃ pavattakathā. Accharaṃ aṅguliphoṭanaṃ arahatīti acchariyaṃ. Abbhutanti niruttinayena padasiddhi daṭṭhabbā. Sabbavādānanti sabbesaṃ catubbidhavādānaṃ. Paṭhamo hettha sassatavādo, dutiyo ucchedavādo, tatiyo ekaccasassatavādo, catuttho adhiccasamuppannavādo, tesaṃ sabbesaṃ paṭikkhepato paṭikkhepakāraṇaṃ vuttaṃ. Paṭiccasamuppādakittanaṃ vā pacurajanañāṇassa alabbhaneyyapatiṭṭhatāya gambhīrañceva, tathā avabhāsanato cetasi upaṭṭhānato gambhīrāvabhāsañca karonto. Tadeva padanti phassapadaṃyeva ādibhūtaṃ gahetvā.

此话称“这是同一个含义”，如“有某些沙门婆罗门行论”的说法。所谓“惊奇的指骨断裂成阿拉汉”，此为惊异。奇异，即从词义诠释的本体。所谓“所有论者”，即四类俗常所说之论。首为常有论，次为断灭论，三为特有常有论，四为余外生起论。对这些全部均予以否定，称为否定原因。称缘起观法为明智，于心念供养中产生深刻明了。如此由此句开始，对“触处”与“缘起”做了原理阐述。

Aññatitthiyasuttavaṇṇanā niṭṭhitā. · 《外道经》注释完毕。

5. Bhūmijasuttavaṇṇanā五、《布弥迦经》注释

§25

25.Purimasutteti anantare purime sutte. Vuttanayeneva veditabbanti padatthe tato visiṭṭhaṃ aniddisitvā itaraṃ atthato vibhāvetuṃ ‘‘ayaṃ pana viseso’’tiādimāha. Na kevalaṃ phassapaccayā uppajjati, atha kho phassassa sahakārīkāraṇabhūtaaññapaccayā ca uppajjatīti. Kāyenāti copanakāyena, kāyaviññattiyāti attho. Sā hi kāmaṃ paṭṭhāne āgatesu catuvīsatiyā paccayesu kenaci paccayena cetanāya paccayo na hoti. Yasmā pana kāye sati eva kāyakammaṃ nāma hoti, nāsati, tasmā sā tassā sāmaggiyabhāvena icchitabbāti vuttaṃ ‘‘kāyenapi kariyamānaṃ karīyatī’’ti. Tenāha bhagavā ‘‘kāye vā, hānanda, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhaṃ dukkha’’nti. Vācāyapīti etthāpi eseva nayo. Manasāti pātubhūtena manasā, na manamattenāti. Attanā parehi anussāhitena. Parenāti parena anussāhena. Sampajānenāti ñāṇasampayuttacittavasena pajānantena. Asampajānenāti tathā na sampajānantena. Tassāti sukhadukkhassa. Kāyasañcetanāhetūti kāyakammanimittaṃ, kāyikassa kammassa katattā upacitattāti attho. Esa nayo sesasañcetanāsupi. Uddhaccasahagatacetanā pavattiyaṃ vipākaṃ detiyevāti ‘‘vīsati cetanā labbhantī’’ti vuttaṃ. Tathā vacīdvāreti ettha ‘‘kāmāvacarakusalākusalavasena vīsati cetanā labbhantī’’ti idaṃ tathā-saddena upasaṃharati. Rūpārūpacetanāhīti rūpāvacarārūpāvacarakusalacetanāhi. Tappaccayaṃ yathārahanti adhippāyo. Tāpi cetanāti yathāvuttā ekūnavīsati cetanā avijjāpaccayā honti kusalānampi pageva itarādhiṭṭhahitāvijjasseva uppajjanato, aññathā anuppajjanato. Yathāvuttacetanābhedanti yathāvuttaṃ kāyacetanādivibhāgaṃ. Parehi anussāhito saraseneva pavattamāno. Parehi kāriyamānoti parehi ussāhito hutvā kayiramāno. Jānantopīti anussavādivasena jānantopi. Kammameva jānantoti tadā attanā kariyamānakammameva jānanto.

二十五、旧经谓“初先经文”，意为前经。按此，应依正文学意区别，谓为新旧。非仅因触缘起，而是由触缘及伴随多种缘起因素生起。所谓身体，指受所有外境之躯体，身体识指意识。该身体识存于感官之中。因身体存在即有身体行为，若无身体即无此行为。故合一整体应当愿求。佛言：“长老啊，身中若有身意引发，即产生内快乐苦。”言语亦同理。所谓心，乃心所现，非内心本身。自我助他，依照自他引导。正知善慧之观照，故谓为正知。不正知即非正知。此意指令受乐苦。所谓身意因缘，是身体之行动因缘，所作之体动作成果属于此意。该义同于余种意。激励现行粗重意念则产报，言语亦同。此为欲乐善恶引导的意识活动。色缘意识与色非色缘意识。此为前提。意识义即意识分类。依他人激励而起，依他人励行。所谓知识，即以回忆诸法而知。知行正是此意。在世间辩论法中，言语为门径，心为门径。若说无染已灭，身为何无？非身体业所依，谓为定见。无果报，谓为无果法故。无身体言论，是指不作业理。

Catūsūti ‘‘sāmaṃ vā pare vā sampajāno vā asampajāno vā’’ti evaṃ vuttesu catūsu ṭhānesu. Yathāvutte ekūnavīsaticetanādhamme asaṅkhārikasasaṅkhārikabhāvena sampajānakatāsampajānakatabhāvena catuguṇe katvā vuttaṃ ‘‘chasattati dvesatā cetanādhammā’’ti. Yesaṃ sahajātakoṭi labbhati, tesampi upanissayakoṭi labbhatevāti ‘‘upanissayakoṭiyā anupatitā’’tiicceva vuttā. Teti yathāvuttā sabbepi dhammā. So kāyo na hotīti ettha pasādakāyopi gahetabbo. Tenāha ‘‘yasmiṃ kāye satī’’tiādi. So kāyo na hotīti so kāyo paccayanirodhena na hoti. Vācāti saddavācā. Manoti yaṃ kiñci viññāṇaṃ. Idāni kammavaseneva yojetuṃ ‘‘apicā’’tiādi vuttaṃ. Eseva nayo ‘‘vācāpi dvārabhūtā manopi dvārabhūto’’ti. Khīṇāsavassa kathaṃ kāyo na hoti, na tassa kāyakammādhiṭṭhānanti adhippāyo. Avipākattāti avipākadhammattāti attho. Kāyo na hotīti vuttaṃ akammakaraṇabhāvato.

所谓四句“自己或他者，正知或不正知”，如是于四处分类。依已说二十一种意识性质，从非造作之造作体、从正知与不正知类别，合成四类，记为“六十种二百意识法”。其中本生及由此缘生之上协假缘总数，谓“无上协缘故无生”。此为总说。所谓“非此即彼”，此指安详身。故曰“所依身有”。非身则指身缘无生。谓言语为言词行为。心意为任何意识。意为心随念，非通神。依自他辅佐。正知即慧。非正智即非慧。所谓“身身兼视”，如业理联串说。谓言语身体为门途。所谓“无染已灭者何以身无”因不存身体业所依故。谓无果法理。无身说即无行动。

Tanti kammaṃ. Khettaṃ na hotīti tassa dukkhassa aviruhanaṭṭhānattā. Viruhanaṭṭhānādayo byatirekavasena vuttā. Tenāha ‘‘na hotī’’ti. Kāraṇaṭṭhenāti ādhārabhūtakāraṇabhāvena. Sañcetanāmūlakanti sañcetanānimittaṃ. Viruhanādīnaṃ atthānanti ‘‘viruhanaṭṭhenā’’tiādinā vuttānaṃ atthānaṃ. Iminā viruhanādibhāvena vedanā ‘‘sukhadukkhavedanā’’ti kathitā, nayidha jeṭṭhalakkhaṇaṃ sukhadukkhaṃ nippayojakassa sukhassa dukkhassa ca adhippetattā. Upekkhāvedanāpettha sukhasaṇhasabhāvavipākabhūtā vedanāva.

『绳索』者，业也。『非田地』者，以其非彼苦得以生长之处故。『生长处』等义，乃以相违之方式而说。故云『非』也。『以因义』者，以作为所依之因的状态而言。『以思为根』者，以思为缘由也。『生长等义』者，即『以生长义』等所说诸义也。由此生长等状态，受被称为『苦乐受』，然此处并非意指胜义之苦乐——因为所欲表达的是无引发者之乐与苦。至于舍受，此处亦是以乐之柔和自性为果报的受。

Bhūmijasuttavaṇṇanā niṭṭhitā. · 《布弥迦经》注释完毕。

6. Upavāṇasuttavaṇṇanā六、《伍波瓦那经》注释

§26

26.Vaṭṭadukkhamevakathitaṃ itaradukkhassapi vipākassa saṅgaṇhanato.

第26条，论转苦，亦即他苦的果报，由此推算而成。

Upavāṇasuttavaṇṇanā niṭṭhitā. · 《伍波瓦那经》注释完毕。

7. Paccayasuttavaṇṇanā第七《缘经》注释

§27

27.Paṭipāṭiyāti paṭipāṭiyā ṭhapanena. Catusaccayojanaṃ dassetuṃ pariyosāna…pe… ādi vuttaṃ. Dukkhasaccavasenāti pariññeyyabhāvavasena. Jarāmaraṇāpadesena hi pañcupādānakkhandhā vuttā, te cassa attano phalassa paccayā na honti. Taṃ sandhāya vuttaṃ ‘‘paccayaṃ jānātī’’ti. Vineyyajjhāsayavasena hettha desanā pavattā. Sampannoti samannāgato. Āgatoti upagato, adhigatoti attho. Passatīti paccavekkhaṇañāṇena paccakkhato passati, maggapaññāya evaṃ asammohapaṭivedhavasena passati. Maggañāṇeneva, na phalañāṇena. Dhammasotaṃ samāpannoti ariyadhammasotaṃ sammadeva āpanno patto. Anaye nairiyanato, aye ca iriyanato, sadevakena ca lokena ‘‘saraṇa’’nti akaraṇīyato ariyapakkhaṃ bhajanto puthujjanabhūmiṃ atikkanto. Nibbedhikapaññāyāti catunnaṃ ariyasaccānaṃ nibbijjhanakapaññāya. Āhacca tiṭṭhati maggakkhaṇe, phalakkhaṇe pana āhacca ṭhito nāma.

第27条『Paṭipāṭiyāti』，意为『以所得之相』。述四谛结论之终结……以苦谛论此，谓由熟知之性。因五蕴取执之故，老死为其典范，乃其缘故，以此果报无我。基此而说，谓『知缘』。以断欲之念为导，故宣此义。『Sampannoti』谓备具，『Āgatoti』指到来，『Adhigatoti』为获得。『Passatīti』，即观照以知。由通达无惑之慧见，证入道解脱，非因果慧见，而专凭正见。『Dhammasotaṃ samāpannoti』，正入圣法之流，实已得证。不是归依于非法境界，怛尼横跨尘世，舍离凡夫地位，持守圣道。『Nibbedhikapaññāyāti』，即具足断灭圣谛四谛之慧。『Āhacca tiṭṭhati』，谓于道义而坚定常住，果义则暂时驻留。

Paccayasuttavaṇṇanā niṭṭhitā. · 《缘经》注释终了。

8. Bhikkhusuttavaṇṇanā第八《比库经》注释

§28

28.Uttānameva sabbasova sattame āgatanayattā, vineyyajjhāsayavasena hi idaṃ suttaṃ satthārā aññasmiṃ āsane desitaṃ, parisāya vivaṭṭena sātthikāti satthu desanā āgatāti ayaṃ paṭiggāhakādhīnā hotīti dhammagāravena saṅgahaṃ āropentiyeva.

第28条，唯高扬于一切众生，此缘由断欲之念。此经文由圣师在他处宣说，故经众明显。此言振兴圣说，广泛宣扬。表明此为尊崇正法之汇编。

Bhikkhusuttavaṇṇanā niṭṭhitā. · 《比库经》注释终了。

9. Samaṇabrāhmaṇasuttavaṇṇanā第九《沙门婆罗门经》注释

§29

29.Akkharabhāṇakānanti akkhararucīnaṃ. Upasaggena padavaḍḍhanampi ruccanti. Tenāha ‘‘te hī’’tiādi.

『诵字者』者，即喜好文字者也。连同前置词而增益词句，亦为其所喜。故云『彼等』等语。

Samaṇabrāhmaṇasuttavaṇṇanā niṭṭhitā. · 《沙门婆罗门经》注释终了。

10. Dutiyasamaṇabrāhmaṇasuttavaṇṇanā《第二沙门婆罗门经》注释

§30

30.Dvīsu suttesūti navamadasamasuttesu.

『于两经中』者，即于第九经与第十经中也。

Dutiyasamaṇabrāhmaṇasuttavaṇṇanā niṭṭhitā. · 《第二沙门婆罗门经》注释终了。

Dasabalavaggavaṇṇanā niṭṭhitā. · 《十力品》注释终了。

4. Kaḷārakhattiyavaggo

第四章刻耳族部

1. Bhūtasuttavaṇṇanā《已生经》注释

§31

31.Ajitamāṇavenāti soḷasasu bāvariyabrāhmaṇaparicārakesu ‘‘ajito’’ti laddhanāmena māṇavena. Saṅkhā vuccati paññā, saṅkhātā pariññātā dhammā yesaṃ te saṅkhātadhammā, paṭividdhasaccā khīṇāsavā. Sekkhā pana vipākassa apariññātattā ‘‘saṅkhātadhammā’’ti na vuccanti. Sekkhadhammasamannāgamena te sekkhā. Te pana kāmaṃ puggalapaṭilābhavasena anekasahassāva honti, catumaggaheṭṭhimaphalattayassa pana vasena taṃsamaṅgitāsāmaññena na sattajanato uddhanti āha ‘‘satta jane’’ti niyametvā viseseti. Saṃkilesavajjaṃ, tato vā attānaṃ viya vineyyalokaṃ nipāti rakkhatīti nipako, tassa bhāvo nepakkaṃ, ñāṇanti āha ‘‘nepakkaṃ vuccati paññā, tāya samannāgatattā nipako’’ti.

31. Ajitamāṇavena，指在十六岁时跟随巴瓦利婆罗门侍奉之少年，名为阿吉陀。智慧称为知识，智慧所造之法即为已成就、了知清净的法，是实证灭净烦恼的真理。已学习者因未通达果报故，不称为所造之法。以修学之法道具足称为已学习者。那些人因对欲望尚存执著，虽众多达数千，但依根本四道果的成就，此法以普遍法则加以区分，世人不生起疑惑而称为「世众」。有缠染污秽之罪行，因此应远离他们，犹如保护自身远离世间，应当谨守自护而称智者为“有护持者”。

‘‘Ko nu kho imassa pañhassa attho’’ti cintento pañhāya kaṅkhati nāma. ‘‘Kathaṃ byākaramāno nu kho satthu ajjhāsayaṃ na virodhemī’’ti cintento ajjhāsayaṃ kaṅkhati nāma. Sujānanīyatthaparicchedaṃ katvā cintanā hettha ‘‘kaṅkhā’’ti adhippetā, na vicikicchāti. Pahīnavicikiccho hi mahāthero āyasmato assajimahātherassa santikeyeva, vicinanabhūtaṃ kukkuccasadisaṃ panetaṃ vīmaṃsanamattanti daṭṭhabbaṃ. Pattaṃ ādāya carantoti pabbajitabhāvalakkhaṇaṃ. Dhammasenāpatibhāvena vā mama pattadhammadesanāvāraṃ ādāya carantoti evaṃ vā ettha attho daṭṭhabbo.

“这问题的意义是什么呢？”思考无解时便生疑惑。又思考“用怎样的文字表达才能不违背圣者所意”时，烦恼内心之所想即成疑问。一旦查明正确含义，则称为“疑”，不含怀疑情绪。放下怀疑是尊者阿萨吉长老在圣者面前应修行的禅思，发觉怀疑本是烦恼不应留恋，审视方能了然。这种持戒之行乃修行出家之标志。或作为教法传布使者，秉持教法不懈传讲亦同此义。

Jātanti yathārahaṃ paccayato uppannaṃ, saṅkhatanti attho. Pañhabyākaraṇaṃ upaṭṭhāsīti pañhassa byākaraṇatā paṭibhāsi. ‘‘Sammappaññāya passatī’’ti pāṭho, aṭṭhakathāyaṃ pana ‘‘sammappaññāya passato’’ti padaṃ uddharitvā ‘‘passantassā’’ti attho vutto. Taṃ ‘‘bhūtanti…pe… paṭipanno hotī’’ti imāya pāḷiyā na sameti, tasmā yathādassitapāṭho eva yutto. Yāva arahattamaggā nibbidādīnaṃ atthāyāti samitāpekkhadhammavasā padaṃ vadanti. Āhārasambhavanti paccayahetukaṃ. Sekkhapaṭipadā kathitā ‘‘nibbidāya virāgāya nirodhāya paṭipanno hotī’’ti vacanato. Esa nayo nirodhavārepi. Nibbidāti karaṇe paccattavacanaṃ, virāgā nirodhāti karaṇe nissakkavacananti āha ‘‘sabbāni kāraṇavacanānī’’ti. Anupādāti anupādāya. Bhūtamidantiādimāha sabbasuttaṃ āhaccabhāsitaṃ jinavacanameva karonto.

“造作”意指因缘和合随缘产生的现象。解问之法即为问题的说明。文中所云“由正智慧观看”，经注释为“以正智慧所见之义”。“见”的意思是实践成就，“构成”对应上文巴利文并不相合，因此以译经时呈现的版本为准。直至阿拉汉道上的无厌厌倦等义，称为依止三毒等法之终止现象。入门修行法已说明“因无厌无求而断故”此义。此法则适用于断灭阶段。无厌即因缘断灭之时，所缘即为止之因，故谓“缘起”无所依止。由此表示一切因缘法无我，实为圣者所说真实教诲也。

Bhūtasuttavaṇṇanā niṭṭhitā. · 《已生经》注释终了。

2. Kaḷārasuttavaṇṇanā《咖腊拉经》注释

§32

32.Tassa therassa nāmaṃ jātisamudāgataṃ. Nivattoti pubbe vaṭṭasotassa paṭisotaṃ gantuṃ āraddho, taṃ avisahanto anusotameva gacchanto, tato nivatto pariklesavidhame asaṃsaṭṭho viyutto hoti. Ettha cetanāti vā assāso. Hīnāyāvattanaṃ nāma kāmesu sāpekkhatāya, tattha ca nirapekkhatā tatiyamaggādhigamenāti dassento ‘‘tayo magge’’tiādimāha. Sāvakapāramīñāṇaṃ therassa arahattādhigamena nipphannaṃ, tasmā tassa taṃ uparimakoṭiyā assāso vutto. Ugghāṭitāti vivaṭā, vūpasamitāti attho. Tatthāti arahattappattiyaṃ. Vicikicchābhāvanti nibbematikataṃ.

32. 此长老名为生起现量。返转意指先前已着手修行之类，而不能中断努力谓之返转。不断努力归依而终究消解垢染，即得解脱。此处“意念”指愿力。称之为三种道路意为感欲的不同境界，此生中不善欲望逐渐转为无染耶解脱境界，示三道意思。此长老因弟子果德达到阿拉汉悟境而终止，其功德称为最高级别之愿。开启即为现显，平息即息灭。此处指阿拉汉证果。无疑即为涅槃境界。

Naevaṃ byākatāti ‘‘khīṇā jātī’’tiādikā evaṃ uttānakaṃ na byākatā, pariyāyena pana byākatā. Kenacīti kenacipi kāraṇena. Evaṃ uttānakaṃ byākarissati.

并非如此解说，而是指“灭尽生”等词语虽未直接明订，却以不同说法表达。所谓不同，即依不同因缘，故释义以诸因缘为准。如此方可进行这类复合释义。

Tassa paccayassa khayāti tassa kammabhavasaṅkhātassa paccayassa avijjāya sahakāritāyaṃ saṅgahitassa khayā anuppādā nirodhā. Khīṇasminti khīṇe. Anuppādanirodhena niruddhe jātiyā yathāvutte paccaye. Jātisaṅkhātaṃ phalaṃ khīṇaṃ anuppattidhammataṃ āpāditanti. Viditaṃ ñātaṃ. Ājānāti catusaccaṃ heṭṭhimamaggehi ñātaṃ anatikkamitvāva paṭivijjhatīti aññā aggamaggo. Tadupacārena aggaphalaṃ idha ‘‘aññā’’ nāma. Paccayoti bhavūpapattiyā paccayo paṭiccasamuppādo.

以此因缘的灭尽，称为依赖业生的因缘所产生的无明的灭尽。无明作为这一因缘所共同行成的成聚体，其灭尽就是不生即涅槃的止息。所谓灭，是指灭尽。以不生止息而断绝生的因缘如前所说。由生所生之果报已灭，且无后生的性质，乃称为已达成。此义为已知晓、证知之智。所谓知晓四圣谛，是由下乘之道所认识，已超越而判断明了，称为他道。以此教理为基础，该果报称为“他道果”。因缘乃是世界因果相续之依止，即缘起。

Meti mayā. Aññāsi ākāraggahaṇena cittācāraṃ jānāti. Tenāti bhagavatā. Byākaraṇaṃ anumoditaṃ pañhabyākaraṇassa visayakatabhāvato.

我如此观念。这是了知身心行持通过觉知与感受的形态与运动。此为世尊所作的释义。此说明为问答释义的允许，因其是主题明确且合乎问经体例。

Ayamassa visayoti ayaṃ vedanā assa sāriputtattherassa savisayo tattha visayabhāvena pavattattā. Kiñcāpīti kiñcāpi sukhā vedanā ṭhitisukhā dukkhā vedanā vipariṇāmasukhā, adukkhamasukhā vedanā ñāṇasukhā. Vipariṇāmakoṭiyāti aniccabhāvena sabbāva vedanā dukkhā nāma. Sukhapaṭikkhepatopi hi sukhapītiyā pharaṇatāya sukhāti tikkhamattena vipariṇāmadukkhāti vipariṇāmato abhāvādhigamena sukhanirodhakkhaṇamattena. Tathā hi vuttaṃ papañcasūdaniyaṃ ‘‘sukhāya vedanāya atthibhāvo sukha’’nti. Sukhakāmo dukkhaṃ titikkhati. Apariññātavatthukānañhi sukhavedanuparamo dukkhato upaṭṭhāti, tasmāyamattho viyogena dīpetabbo. ‘‘Dukkhā vipariṇāmasukhā’’ti etthāpi eseva nayo. Tathācāha papañcasūdaniyaṃ ‘‘dukkhāya vedanāya natthibhāvo sukha’’nti. Dukkhavedanuparamo hi vuttānaṃ sukhato upaṭṭhāti evāti vadanti. Tassa yogassa vūpasamena ‘‘aho sukhaṃ jāta’’nti majjhattavedanāya jānanabhāvo yāthāvato avabujjhanaṃ sukhaṃ. Adukkhamasukhāpi vedanā vijānantassa sukhaṃ hoti tassa sukhumatāya viññeyyabhāvato. Yathā rūpārūpadhammānaṃ salakkhaṇato sāmaññalakkhaṇato ca sammadeva avabodho paramaṃ sukhaṃ. Tenāha –

此处所言对象，即指导引觉受，是指比库沙利子长老的弟子，由于以对象性而运转。何者呢？或谓为任何一种感受，包括安乐感、常住安乐感、苦感、变异安乐感与不苦不乐感、觉知安乐感。所谓变异是因无常性故，所有感受皆为苦。即便排除安乐，也不过是基于安乐的摒弃所产生的短暂苦感，称为变异而非安乐；由于变异的不存在，形成安乐止息的时刻。正如经中所言：「安乐感的意义即安乐」；渴求安乐者能忍痛苦。未明了实相者，将以安乐为缘而受苦，因此此理应被分别而智者予以说明。此处所谓苦感为变异安乐。教理亦云：「苦感无安乐意义」。因苦为缘故，安乐反承苦而现。如此言说。对此之缘起平息，则于中感知内在觉受产生：「啊，安乐现起！」这是适切正确的觉知安乐。即使不苦不乐感，对觉知者亦为安乐，根据其感受的属性。譬如色与非色法的特别标记与共通标记，正确领悟乃极乐。故云：

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

「无论何处一念正住，蕴之生灭皆被明瞭；

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 374);

获得喜悦欢喜，觉知那不灭法」。（《法句经》374偈）

Aññāṇadukkhāti ajānanabhāvo adukkhamasukhāvedanāya dukkhaṃ. Sammā vibhāgajānanasabhāvo ñāṇassa sambhavo. Ñāṇasampayuttā hi ñāṇūpanissayā adukkhamasukhā vedanā pasatthākārā, yato sā iṭṭhā ceva iṭṭhaphalā cāti. Ajānanabhāvoti ettha vuttavipariyāyena attho veditabbo. ‘‘Dukkhanti vidito’’ti pāḷi, aṭṭhakathāyaṃ pana viditanti paduddhāro kato, taṃ atthadassanamattanti daṭṭhabbaṃ.

所谓无智苦，即由无知所生的不苦不乐感为苦。清净分别智，在智力生起时，依赖智慧的清净不苦不乐感才成其所依处，因这是既欲又可欲之法。无知乃有反义用法，此处应理解为“苦已为诸法所知”，经文中亦有此释，注疏解释这乃阐释显现之意，因无知即无明之异称，应见其意境。

Vedanāparicchedajānaneti ‘‘tisso imā vedanā’’ti evaṃ paricchedato jānane. Aññāsīti kadā aññāsi? Imasmiṃ desanākāleti vadanti, paṭivedhakāleti pana yuttaṃ. Yathāpaṭividdhā hi vedanā idha therena desitāti. Iminā kāraṇenāti ‘‘yadaniccaṃ taṃ dukkha’’nti vedanānaṃ aniccatāya dukkhabhāvajānanasaṅkhātena kāraṇena. Taṃnimittaṃ hissa vedanāsu taṇhā na uppajjati. Atippapañcoti ativitthāro. Dukkhasmiṃ antogadhaṃ dukkhapariyāpannattā. Dukkhanti sabbaṃ vedayitaṃ dukkhaṃ saṅkhāradukkhabhāvato. Ñātamatteti yāthāvato avabujjhanamatte. Taṇhā na tiṭṭhatīti na santiṭṭhati nappavattati.

由受所划分产生者谓「此有三种受」；像此划分而知。何谓了解？在此说法宣说时称为描述教导时，此时适宜称为说明。正如由长老所宣说的受分，故者也。由此理由是说「因受常为苦」，表现受的无常和苦之因。这因缘是，因受缘故欲爱不生。过度扩展者谓极其广泛。苦中深在苦现象包罗其中。苦即一切受所感之苦，为行所缘之苦。适当程度谓正确理解。欲爱不立，意谓不存在；不见有也不生起。

Kathaṃ vimokkhāti ajjhattabahiddhābhedesu vimuttā. Hetumhi cetaṃ nissakkavacananti hetuatthena karaṇavacanena atthamāha ‘‘katarena vimokkhenā’’ti. Karaṇatthepi vā etaṃ nissakkavacananti tathā vuttaṃ. Abhinivesoti vipassanārambho. Bahiddhādhammāpi daṭṭhabbāyeva sabbassapi pariññeyyassa parijānitabbato. Ñāṇaṃ pavattetvā. Teti ajjhattasaṅkhāre. Vavatthapetvāti salakkhaṇato paricchinditvā. Bahiddhā otāretīti bahiddhāsaṅkhāresu ñāṇaṃ otāreti. Ajjhattaṃ otāretīti ajjhattasaṅkhāre sammasati. Tatra tasmiṃ catukke. Tesaṃ vavatthānakāleti tesaṃ ajjhattasaṅkhārānaṃ vipassanākāle.

如何解脱者，谓内外分别之差别中解脱。此因谓依缘言，即以因义作缘言称「借何而解脱」。即使论缘义亦称之为依缘言。觉悟之始即执着。外在法亦须观察，因一切法皆应了知而断除。现起智慧者谓内受。正断即依特征而破除。外断谓智慧破除外缘。内断谓整个内在行被断除。此处指“四念处法”，其分析见于四内行观之明。

Sabbupādānakkhayāti sabbaso upādānānaṃ khayā. Kāmaṃ diṭṭhisīlabbataattavādupādānāni paṭhamamaggeneva khīyanti, kāmupādānaṃ pana aggamaggenāti tassa vasena ‘‘sabbupādānakkhayā’’ti vadanto thero attano arahattapattiṃ byākaroti. Tenāha ‘‘āsavā nānussavantī’’ti. Satoti iminā sativepullappattiṃ dasseti. Cakkhuto rūpe savantīti cakkhuviññāṇavīthiyaṃ tadanugatamanoviññāṇavīthiyañca rūpārammaṇā āsavā pavattantīti. Kiñcāpi tattha kusalādīnampi pavatti atthi, kāmāsavādayo eva vaṇato yūsaṃ viya paggharaṇakaasucibhāvena sandanti, tathā sesavāresu. Tenāha ‘‘eva’’ntiādi, tasmā te eva ‘‘āsavā’’ti vuccanti. Tattha hi paggharaṇakaasucimhi niruḷho āsavasaddo. ‘‘Attānaṃ nāvajānāmī’’ti vuttattā ‘‘omānapahānaṃ kathita’’nti āha. Tena āsavesu samudāyupalakkhaṇaṃ kathitanti daṭṭhabbaṃ. Na hi seyyamānādippahānena vinā hīnamānaṃyeva pajahati. Pajānanāti ‘‘nāparaṃ itthattāyā’’ti vuttapajānanasampanno hotīti.

诸执断尽谓诸执断尽。欲见戒取见等执断道初便断，欲执断初段即彼状态，故称诸执断尽。此乃长老自述得阿拉汉证果。故说「烦恼不生」。此中饱满展现念成就。由眼缘色界与随之心识界及新心识界相续，烦恼运行。虽有少许善行亦起，但欲等烦恼如泥污般深陷，亦如毒药鞭笞。故称「正是此烦恼」等，故曰「烦恼」是名。此处毒药泥汚音成烦恼。说「不自知」之由，称作「恶念消除讲论」。由此可明烦恼成因。非初始消灭而是渐次灭故，称明知弃断。

Sarūpabhedatopīti ‘‘cattāro’’ti evaṃ parimāṇaparicchedatopi. Idaṃ bhagavā dassento āhāti sambandho. Idanti ca ‘‘ayampi kho’’tiādivacanaṃ sandhāyāha.

同质即「四」者，此亦由量及划分。世尊示现此关系。之后言「此亦然」等连说，以照应先前。

Asambhinnāya evāti yathānisinnāya eva, avuṭṭhitāya evāti attho. Puggalathomanatthanti desanākusalānaṃ ānandattherādīnaṃ puggalānaṃ pasaṃsanatthaṃ ukkaṃsanatthaṃ. Dhammathomanatthanti paṭipattidhammassa pasaṃsanatthaṃ. Tepīti ānandattherādayo bhikkhūpi. Dhammapaṭiggāhakā bhikkhū. Attheti sīlādiatthe. Dhammeti pāḷidhamme.

无裂即不破碎，无倒即不倒弃。个体赞叹意谓为赞叹教授之阿难长老等善巧人士。法赞叹意谓赞叹修行法故。此三者意含阿难等长老比库，法承受者比库，律则意戒法，法系谓巴利文所称法。

Assāti bhagavato. Ānubhāvaṃ karissati ‘‘divasañcepi bhagavā’’tiādinā. Nanti sāriputtattheraṃ. Ahampi tatheva thomessāmi ‘‘sā hi bhikkhū’’tiādinā. Evaṃ cintesīti evaṃ vakkhamānena dhammadāyādadesanāya cintitākārena cintesi. Tenāha ‘‘yathā’’tiādi. Ekajjhāsayāyāti samānādhippāyāya. Matiyāti paññāya. Ayaṃ desanā aggāti bhagavā dhammasenāpatiṃ guṇato evaṃ paggaṇhātīti katvā vuttaṃ.

有述世尊之，即有经历表现，如说「世尊于白昼亦行」等。世尊赞叹沙利长老，我亦将赞叹僧众。如此思虑，且语言传布法教，意思亦为此意。故曰「如是」、「一心一意」者，谓同一目的，同一智慧之谓。此说为世尊法军统帅特以功德称说所摄受之教法。

Pakāsetvāti guṇato pākaṭaṃ paññātaṃ katvā sabbasāvakehi seṭṭhabhāve ṭhapetukāmo. Cittagatiyā cittavasena kāyassa pariṇāmanena ‘‘ayaṃ kāyo idaṃ cittaṃ viya hotū’’ti kāyasamānagatikattādhiṭṭhānena. Kathaṃ pana kāyo dandhappavattiko lahuparivattena cittena samānagatiko hotīti? Na sabbathā samānagatiko. Yatheva hi kāyavasena cittavipariṇāmane cittaṃ sabbathā kāyena samānagatikaṃ hoti. Na hi tadā cittaṃ sabhāvasiddhena attano khaṇena avattitvā dandhavuttikassa rūpadhammassa khaṇena vattituṃ sakkoti, ‘‘idaṃ cittaṃ ayaṃ kāyo viya hotū’’ti panādhiṭṭhānena dandhagatikassa kāyassa anuvattanato yāva icchitaṭṭhānappatti hoti, tāva kāyagatianulomeneva hutvā santānavasena pavattamānaṃ cittaṃ kāyagatiyā pariṇāmitaṃ nāma hoti, evaṃ ‘‘ayaṃ kāyo idaṃ cittaṃ viya hotū’’ti adhiṭṭhānena pageva sukhalahusaññāya sampāditattā abhāvitiddhipādānaṃ viya dandhaṃ avattitvā yathā lahukatipayacittavāreheva icchitaṭṭhānappati hoti, evaṃ pavattarūpatā viññāyatīti.

『显现』者，谓因特质明白显著，已令诸比库立于上位而有所希求。依心意所向、心力推动及身体的变化而成，“此身当如此心”之意，因身体与心的相应而执持。然身何以由于杖木转动之轻微运动而与心相应？非一切时常相应。正如因身体变化，心时常与身相应。然彼时心无法以其真实本性跳出自我当下的时间点而超越杖木时刻，因执着“此心当如此身”之固定见，而随着杖木之身的推进适得其所。因此，心为身行之顺畅环节，作为延续流转的生命，谓之身心活动所变。如此因执着“此身当如此心”，令意志平稳完成，虽杖击登时轻微振动若细微心潮波动般，随意而得其所。此即为心身相应之现象得以显现。

Adhippāyānurūpameva tassa bhagavato thomanāya katattā. Idaṃ nāma atthajātaṃ bhagavā pucchissatīti pubbe mayā aviditaṃ apassaṃ. Āsayajānanatthanti ‘‘evaṃ byākarontena satthu ajjhāsayo gahito hotī’’ti evaṃ satthu ajjhāsayajānanatthaṃ. Dutiyaṃ pañhaṃ pucchanto bhagavā paṭhamaṃ pañhaṃ anumodi dutiyaṃ pañhaṃ pucchanteneva paṭhamapañhavissajjanassa sampaṭicchitabhāvato.

此义乃顺应世尊意愿而为述。此义乃无生义，世尊当问也，先前我不知不见不可得。所谓发意者，谓藉此陈说由得于世尊意愿。第二问时，世尊赞证首问，复以第二问即首问之应。而第二问时即是首问所除疑惑之彰显。

Etaṃ ahosīti etaṃ parivitakkanaṃ ahosi. Assāti kaḷārakhattiyassa bhikkhuno. Dhamme dahatīti dhammadhātu, sāvakapāramīñāṇaṃ, sāvakavisaye dhamme dahati yāthāvato ajite katvā ṭhapetīti attho. Tenāha ‘‘dhammadhātū’’tiādi. Sabbaññutaññāṇagatikameva visaye. Gocaradhammeti gocarabhūte ñeyyadhamme.

此谓‘如是’之思惟已成。谓阿萨比，刹帝利比库。‘法燃’者，法界、比库尼圆满道果智慧，依法领域中如实不移地断灭烦恼故为“燃”。乃设立正确，立如实见故名。是故谓‘法界’。此法界即乃全知全见之境，所当摄受之法。

Kaḷārasuttavaṇṇanā niṭṭhitā. · 咖喇拉经注释完毕。

3. Ñāṇavatthusuttavaṇṇanā3. 智事经注释

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33.Ñāṇameva ñāṇavatthu sampattīnaṃ kāraṇabhāvato. Catūsūti catusaccassa bodhanavasena vuttesu catūsu ñāṇesu. Paṭhamanti ‘‘jarāmaraṇe ñāṇa’’nti evaṃ vuttaṃ ñāṇaṃ, yena dhāraṇaparicayamanasikāravasena pavattaṃ sabbaṃ gaṇhi. Sannicayañāṇamayaṃ savanamayaṃ nāmatveva veditabbaṃ. Sabhāvato paccayato cassa pariggaṇhanañāṇaṃ sammasanañāṇaṃtveva veditabbaṃ. Jarāmaraṇasīsena cettha jarāmaraṇavantova dhammā gahitā. Paṭivedhañāṇanti asammohato paṭivijjhanañāṇaṃ. Iminā dhammenāti hetumhi karaṇavacanaṃ. Imassa hi dhammassa adhigamahetu ayaṃ ariyo atītānāgate nayenapi catusaccadhamme abhisambujjhati. Maggañāṇameva pana atītānāgate nayanasadisaṃ katvā dassetuṃ ‘‘maggañāṇadhammena vā’’ti dutiyavikappo vutto. Evañhi ‘‘akālika’’nti samatthitaṃ hoti.

33.所谓‘智慧’乃诸智慧所成之缘起。所谓‘四’，指觉悟四谛时所证四种智慧。首谓“老死智慧”，即持守熟知、认识、留心一切，是为常存持之智慧。聚合智慧乃蕴集所成，听闻智慧乃闻法得知，依名号而识别。依缘起理，乃悉数摄受、决定认识也。老死之义与两者相合，谓于此视老死法为实存。所谓‘究竟智慧’，意即无惑断疑之了知。谓依此法作因，贤者得通过去与未来，亦得证四谛之法。又谓‘道识’者，以过去未来而示现，第二种开说释义。故名‘超时’。

Ñāṇacakkhunā diṭṭhenāti dhammacakkhubhūtena ñāṇacakkhunā asammohapaṭivedhavasena paccakkhato diṭṭhena. Paññāya viditenāti maggapaññāya tatheva viditena. Yasmā tathā diṭṭhaṃ viditaṃ sabbaso pattaṃ mahāupāyo hoti, tasmā vuttaṃ ‘‘pariyogāḷhenā’’ti. Diṭṭhenāti vā dassanena, dhammaṃ passitvā ṭhitenāti attho. Viditenāti cattāri saccāni viditvā pākaṭāni katvā ṭhitena. Akālikenāti na kālantaravipākadāyinā. Pattenāti cattāri saccāni patvā ṭhitattā dhammaṃ pattena. Pariyogāḷhenāti catusaccadhamme pariyogāhitvā ṭhitena. Atītānāgate nayaṃ netīti atīte ca anāgate ca nayaṃ neti harati peseti. Idaṃ pana paccavekkhaṇañāṇassa kiccaṃ, satthārā pana maggañāṇaṃ atītānāgate nayanasadisaṃ kataṃ taṃmūlakattā. Atītamaggassa hi paccavekkhaṇaṃ nāma hoti, tasmā maggañāṇaṃ nayanasadisaṃ kataṃ nāma hoti, paccavekkhaṇañāṇena pana nayaṃ neti. Tenāha ‘‘ettha cā’’tiādi. Yathā pana tena nayaṃ neti. Taṃ ākāraṃ dassetuṃ ‘‘ye kho kecī’’tiādi vuttaṃ. Ettha ca nayanuppādanaṃ nayañāṇasseva pavattiviseso. Tena vuttaṃ ‘‘paccavekkhaṇañāṇassa kicca’’nti. Kiñcāpi ‘‘imināti maggañāṇadhammena vā’’ti vuttaṃ, duvidhaṃ pana maggaphalañāṇaṃ sammasanañāṇapaccavekkhaṇāya mūlakāraṇaṃ, na nayanassāti duvidhena ñāṇadhammenāti na na yujjati. Tathā catusaccadhammassa ñātattā maggaphalasaṅkhātassa vā dhammassa saccapaṭivedhasampayogaṃ gatattā ‘‘nayanaṃ hotū’’ti tena ‘‘iminā dhammenā’’ti ñāṇassa visayabhāvena ñāṇasampayogena tadañātenāti ca attho na na yujjati. Anuayeti dhammañāṇassa anurūpavasena aye bujjhanañāṇe diṭṭhānaṃ adiṭṭhānayanato adiṭṭhassa diṭṭhatāya ñāpanato ca. Tenāha ‘‘dhammañāṇassa anugamane ñāṇa’’nti. Khīṇāsavassa sekkhabhūmi nāma aggamaggakkhaṇo . Kasmā panetaṃ evaṃ vuttanti ce? ‘‘Evaṃ jarāmaraṇaṃ pajānātī’’tiādinā vattamānavasena desanāya pavattattā.

所谓‘以慧眼所见’乃借法眼慧眼，断惑而透见之意。以智慧所智乃指从道慧之智所知。既然一切皆如此显现明遍，极为大善之法，故称‘周遍’。‘所至’者，以正见观察慧眼所见，谓以明见视之。‘识道慧’谓能知四谛，作证而坚立。‘无时’所指非隔时果报产生，乃即无间而成。‘已得’乃证得四谛成就，因证成持而成就法。“周遍”者，遍及四谛法已成持，故称之。所谓“过去未来引导”，谓过去未来二世，导引证示。此即复习慧，导入入道。今复以复习智慧而作必要说明，且世尊以道识谛引导过来未来，故又称道识。故曰‘因此’。言‘在此等处’者也。所谓‘过去道回顾’即对道识再复盘考故也。是以称‘以道识作导引’。长老中诣解道处，被称极上道位。何以故？云云。盖由执‘如是知老死’等等言语生，然皆依教诠故也。

Ñāṇavatthusuttavaṇṇanā niṭṭhitā. · 智事经注释完毕。

4. Dutiyañāṇavatthusuttavaṇṇanā4. 第二智事经注释

§34

34.Sattarīti ta-kārassa ra-kārādesaṃ vuttaṃ. Sattatisaddena vā samānattho sattarisaddo. Byañjanarucivasena byañjanaṃ bhaṇantīti byañjanabhāṇakā. Tenāha ‘‘bahubyañjanaṃ katvā’’tiādi. Tiṭṭhati tattha phalaṃ tadāyattavuttitāyāti ṭhiti, paccuppannalakkhaṇassa dhammassa ṭhiti dhammaṭṭhiti. Atha vā dhammoti kāraṇaṃ, paccayoti attho. Dhammassa yo ṭhitisabhāvo, sova dhammato añño natthīti dhammaṭṭhiti, paccayo. Tattha ñāṇaṃ dhammaṭṭhitiñāṇaṃ. Tenāha āyasmā dhammasenāpati – ‘‘paccayapariggahe paññā dhammaṭṭhitiñāṇa’’nti (paṭi. ma. mātikā 4). Tathā cāha ‘‘paccayākāre ñāṇa’’ntiādi. Tattha dhammānanti paccayuppannadhammānaṃ. Pavattiṭṭhitikāraṇattāti pavattisaṅkhātāya ṭhitiyā kāraṇattā. ‘‘Jātipaccayā jarāmaraṇa’’ntiādinā addhattaye anvayabyatirekavasena pavattiyā chabbidhassa ñāṇassa. Khayo nāma vināso, sova bhedoti. Virajjanaṃ palujjanaṃ. Nirujjhanaṃ antaradhānaṃ. Ekekasminti jarāmaraṇādīsu ekekasmiṃ. Pubbe ‘‘yathābhūtañāṇa’’nti taruṇavipassanaṃ āha. Tasmā idhāpi dhammaṭṭhitiñāṇaṃ vipassanāti gahetvā ‘‘vipassanāpaṭivipassanā kathitā’’ti vuttaṃ.

34.数七笔画，谓音节七十余字。以七十音称，或音调同称作四十音。因辅音发音故称发音者。又曰‘许多辅音已发出’等。谓立于彼处即果实得以确认，谓立定，谓彼法现前立定。或谓法者因，谓因故。此法之立性者，谓非彼法以他法代替。谓法之立定者为因。由此得见智慧即法之立定智慧。长老法军统领云：“以因聚集合智慧即法之立定智慧。”是故言‘因貌智慧’等等。所谓法者，当为因缘而生法。谓运转保持立定之因。谓‘生因为死’，老死诸法，依内外其因而行成，六成智慧。灭者，意即消失。变者，谓变异隐没。此意谓于老死诸法各别各处不同。曾云：“依如实智”，指年轻的观慧。故于此亦以法之立定智慧为观慧，以如实所摄而称观慧品。

Dutiyañāṇavatthusuttavaṇṇanā niṭṭhitā. · 第二智事经注释完毕。

5. Avijjāpaccayasuttavaṇṇanā5. 无明缘经注释

§35

35.Desanaṃ osāpesīti yathāraddhakathaṃ ṭhapesi. Tattha nisinnassa diṭṭhigatikassa laddhiyā bhindanavasena upari kathetukāmo. Buddhānañhi desanāvāraṃ pacchindāpetvā pucchituṃ samattho nāma koci natthi. Tenāha ‘‘diṭṭhigatikassa okāsadānattha’’nti. Duppañho eso sattūpaladdhiyā pucchitattā . Sattūpaladdhivādapadenāti ‘‘satto jīvo upalabbhatī’’ti evaṃ pavattadiṭṭhidīpakapadavasena. Vadanti etenāti vādo. Diṭṭhi-saddo pana dvayasaṅgahito, brahmacariyavāso pana paramatthato ariyamaggabhāvanāti āha ‘‘ariyamaggavāso’’ti. Ayaṃ diṭṭhīti anaññe sarīrajīvāti diṭṭhi. ‘‘Jīvo’’ti ca jīvitameva vadanti. Vaṭṭanti duvidhaṃ vaṭṭaṃ. Nirodhentoti anuppattidhammataṃ āpādento. Samucchindantoti appavattiyaṃ pāpanena upacchindanto. Tadetaṃ maggena nirodhetabbaṃ vaṭṭaṃ nirujjhatīti yojanā. ‘‘Ayaṃ satto vināsaṃ abhāvaṃ patvā sabbaso ucchijjatī’’ti evaṃ ucchedadiṭṭhiyā gahitākārassa sambhave saccabhāve sati. Na hotīti sātthako na hoti.

35. 说教称为“断除”，意指如实立定赀之。此处因平坐者已得正见，故为更易理解，另加细分详说。佛陀的说教无人能违犯，亦无能质询者，因此称为“正见所成之赐”。这是困惑众生因得此赐而愿质问。所谓“众生赐言”，即以“有情生命被识别”的说法而流行此义。谓之“争论”，言语之辩。正见二字合而为一，持戒修行者从究竟义作“圣道住持”称。此“正见”是指非他之真正存在身心生命；“生命”指生命体本身。轮转有二：一为断绝，谓断除现行不生；一为截断，谓因恶行截断现行。此二以道理应断，故称熄灭轮。从绝灭正见视之，认生命因灭而完全消失，则此理观法真实存在。若否认则非义理也。

Gacchatīti sarīrato nikkhamitvā gacchati. Vivaṭṭentoti appavattiṃ karontoti attho. Vivaṭṭetuṃ na sakkoti niccassa appavattiṃ pāpetuṃ asakkuṇeyyattā. Micchādiṭṭhi sammādiṭṭhiṃ vijjhati asamāhitapuggalasevanavasena tathā pavattituṃ appadānavasena ca pajahitabbāpajahanavasena sammādiṭṭhiṃ vijjhati. Visūkamivāti kaṇḍako viya. Na kevalaṃ ananuvattakova, atha kho virodhopi ‘‘nicca’’ntiādinā pavattanadhammatāya viññāpanato. Virūpaṃ bībhacchaṃ phanditaṃ vipphanditaṃ. Paṇṇapupphaphalapallavānaṃ avatthubhūto tālo eva tālāvatthu ‘‘asive sivā’’ti vohāro viya. Keci pana ‘‘tālavatthukatānī’’ti paṭhanti, avatthubhūtatāya tālo viya katānīti attho. Tenāha ‘‘matthakacchinnatālo viyā’’ti. Anuabhāvanti vināsaṃ.

谓行去是从身体出离而行走。谓脱离恶行为真解脱。不能脱离固常恶行者，则无能力得真实脱离。邪见破坏正见，因与不安定之同伴相应，还易生行。谓如菜蔓草茎，不独随行，还能在“恒常”表法上宣讲。其形恶俗丑陋，腐坏支离，如各种有叶花果芽蔓植物之败落枯萎。“与蔓叶根扰乱般若之相”此为喻。某云“枯叶状故”，意指败落状况如枯叶。故称“乱秧枯叶。”此即感知灭绝之意。

Avijjāpaccayasuttavaṇṇanā niṭṭhitā. · 《无明缘经》注释终了。

6. Dutiyaavijjāpaccayasuttavaṇṇanā六、《第二无明缘经》注释。

§36

36.Iti vāti evaṃ vā. Jarāmaraṇassa ceva jarāmaraṇasāmikassa ca khaṇavasena yo vadeyya. Avisāradadhātuko pucchituṃ acchekatāya maṅkubhāvena jāto. Tenāha ‘‘pucchituṃ na sakkotī’’ti.

36. 说“是如此”即如此也。关于老死及其相伴之老死，会合说。无知之无明子因快捷昙花开而生故。谓“无法质询”为此理。

Dutiyaavijjāpaccayasuttavaṇṇanā niṭṭhitā. · 《第二无明缘经》注释终了。

7. Natumhasuttavaṇṇanā七、《非你们所有经》注释。

§37

37.Natumhākanti kāyassa anattaniyabhāvadassanameva panetanti yā tassa anattaniyatā, taṃ dassetuṃ ‘‘attani hī’’tiādi vuttaṃ. Yadi na attaniyaṃ, parakiyaṃ nāma siyāti, tampi natthīti dassento ‘‘nāpi aññesa’’nti āha. Nayidaṃ purāṇakammamevāti ‘‘idaṃ kāyo’’ti vuttasarīraṃ purāṇakammameva na hoti. Na hi kāyo vedanāsabhāvo. Paccayavohārenāti kāraṇopacārena. Abhisaṅkhatantiādi napuṃsakaliṅgavacanaṃ. Purimaliṅgasabhāgatāyāti ‘‘purāṇamidaṃ kamma’’nti evaṃ vuttapurimanapuṃsakaliṅgasabhāgatāya. Aññamaññābhimukhehi samecca paccayehi kato abhisaṅkhatoti āha ‘‘paccayehi katoti daṭṭhabbo’’ti. Abhisañcetayitanti tathā abhisaṅkhatattasaṅkhātena abhimukhabhāvena cetayitaṃ pakappitaṃ, pavattitanti attho. Cetanāvatthukoti cetanāhetuko. Vedaniyanti vedanāya hitaṃ vatthārammaṇabhāvena vedanāya paccayabhāvato. Tenāha ‘‘vedaniyavatthū’’ti.

37. “非我”说意，仅为身而无我之见，谓欲显身上无我曰“非己等”语。若谓非我，则他身不存在，故显说其“不存他者”。此谓旧业所成“此身”理，昔业功果所致非实体身也。身非感受之物。所谓因缘流转，是因缘耦合之。谓含无性别之阴性词。谓旧业标记相合，意即“旧业之此属”，依此成说。谓因相合现前，谓应从因缘相合见之。谓因心意而许作意涵。谓作意缘由。谓缘依感受而生。谓“缘感受者”。

Natumhasuttavaṇṇanā niṭṭhitā. · 《非你们所有经》注释终了。

8. Cetanāsuttavaṇṇanā八、《思经》注释。

§38

38.Yañcāti ettha ca-saddo aṭṭhāne. Tena cetanāya viya pakappānānusayānampi viññāṇassa ṭhitiyā vakkhamānaṃyeva avisiṭṭhaṃ ārammaṇabhāvaṃ joteti. Kāmaṃ tīsupi padesu ‘‘pavatteti’’icceva attho vutto, vattanattho pana cetanādīnaṃ yathākkamaṃ cetayanapakappanānusayanarūpo visiṭṭhaṭṭho daṭṭhabbo. Tebhūmakakusalākusalacetanā gahitā kammaviññāṇassa paccayaniddhāraṇametanti. Taṇhādiṭṭhikappā gahitā yathārahanti adhippāyo. Aṭṭhasupi hi lobhasahagatacittesu taṇhākappo, tattha catūsveva diṭṭhikappoti. Kāmaṃ anusayā lokiyakusalacetanāsupi anusentiyeva, akusalesu pana pavatti pākaṭāti ‘‘dvādasannaṃ cetanāna’’nti vuttaṃ. Sahajātakoṭiyāti idaṃ paccuppannāpi kāmarāgādayo anusayāva vuccanti taṃsadisatāyāti vuttaṃ. Na hi kālabhedena lakkhaṇappabhedo atthīti. Anāgatā eva hi kāmarāgādayo nippariyāyato ‘‘anusayā’’ti vattabbataṃ arahanti. Paccayuppanno vaṭṭatīti āha ‘‘ārammaṇaṃ paccayo’’ti. Kammaviññāṇassa ṭhitatthanti kammaviññāṇasseva pavattiyā. Tasmiṃ paccaye satīti tasmiṃ cetanāpakappanānusayasaññite paccaye sati patiṭṭhā viññāṇassa hoti. Santāne phaladānasamatthatāyeva hotīti ‘‘patiṭṭhā hoti, tasmiṃ patiṭṭhite’’ti vuttaṃ. Sanniṭṭhāpakacetanāvasena viruḷheti. Patiṭṭhiteti hi iminā kammassa katabhāvo vutto, ‘‘viruḷhe’’ti iminā upacitabhāvo. Tenāha ‘‘kammaṃ javāpetvā’’tiādi. Tattha puretaraṃ uppannāhi kammacetanāhi laddhapaccayattā balappattāya sanniṭṭhāpakacetanāya kammaviññāṇaṃ laddhapatiṭṭhaṃ viruḷhamūlañca hotīti vuttaṃ ‘‘nibbattamūle jāte’’ti. Tathā hi sanniṭṭhāpakacetanā vipākaṃ dentaṃ anantare jātivasena deti upapajjavedanīyakammanti.

38.“此语”于此处。“以作意如”，于由此缘生之识中，连带起行相承也。谓欲缘三处“现行”即此意，是作意义。谓依作意所由之因缘，依次作意而续至习气余存，名为觉知之所维，维系差异。谓三界善恶之作意，作为作为识之因缘证明。谓含渴爱俗愿之作意，与四种见解作意相关。谓欲之习气随持三界善作意，而恶作意则明显现行，故谓“十二种作意”。世间中生之根本众生欲爱等习气，称为习气根本。非时间不同而异义，此理意也。谓未来欲爱等未尽净则为习气。谓缘生则为缘也。谓行为识之存在。谓作意根缘也。谓依此作意与习气意业识之稳定相续，如因果成果相连。谓成行意，称其作。谓乃行为之所依。谓“业因赖以成业”。谓作意利缘，谓缘行政以生感受因。谓谓说“所缘因”。谓以决断明了作意并于业识中稳固。谓由宿业意形成之行业识，成熟稳固，乃业之根基，亦称“生成处”。谓稳定者。谓此由意乐根所成之造作识，即业识因离间不足、无障碍、持续。谓此相对由苦贪等习气之作意和四种见解之作意所缠绕。谓习气习染以根本作意为基地。谓三界业识为十二种作意也。谓与欲爱习气随善作意并行而非恶善作意，中显现行为。谓十二种作意也。谓天生习气说，即今现存之欲爱等习气为习气根本。谓非时间分界理论。谓未来之欲爱习气尚未净尽，故称习气。谓缘生圆满。谓谓曰“所缘为因”。谓谓业识存在也。谓于诸作意习气之存在，以作意缘为业识稳固根据，谓之“立处”。谓于体系中益生成果之表相皆有此之缘起性质，谓曰“立处确然”。谓谓由施使役业识成就，谓之茂盛。谓谓“立处”，意即此业因根深时名“茂盛”。谓谓以此缘故，谓作意根之业，谓谓“已现成熟”，由此称作“业之成熟”。谓指令发起业识令生之义。谓此以前生成业作意所获根本意，此现业为立处业识，而茂盛为业因成熟之意。由此称谓“生殖业”。谓谓此成熟作意马上生业果，与该生相伴生苦受感受业。

Tebhūmakacetanāyāti tebhūmakakusalākusalacetanāya. Appavattanakkhaṇoti idha pavattanakkhaṇo jāyamānakkhaṇo. Na jāyamānakkhaṇo appavattanakkhaṇo na kevalaṃ bhaṅgakkhaṇo appahīnānusayassa adhippetattā. Appahīnakoṭiyāti asamucchinnabhāvena. Tadidaṃ tebhūmakakusalākusalacetanāsu appavattamānāsu anusayānaṃ sahajātakoṭiādinā pavatti nāma natthi, vipākādīsu appahīnakoṭiyā pavattati karontassa abhāvatoti imamatthaṃ sandhāya vuttaṃ. Avāritattāti paṭipakkheti avāritabbattā. Paccayova hoti viññāṇassa ṭhitiyā.

谓三根本善恶作意。谓“脱离现行”意为正业以外之不灭现行。谓非当下现行非不现行非破灭现行，乃因无明锁定而令其明显“脱失”。谓“不灭之断”，意为未被断绝。谓此乃三根本作意中之现行。谓此现行非障碍所断。谓“不灭队列之数”，意为依习气一体之缘故。谓无障碍之义。谓谓此三根本善恶作意中非现时作现在解除，彼时作意不令其断舍，而由果报转化而令现行消失。谓谓障碍故称为“反进”。谓谓谓谓“缘乃存在”言谓业识之存在。

Paṭhamadutiyavārehi vaṭṭaṃ dassetvā tatiyavāre ‘‘no ce’’tiādinā vivaṭṭaṃ dassitanti ‘‘paṭhamapade tebhūmakakusalākusalacetanā nivattā’’tiādi vuttaṃ. Tattha nivattāti akaraṇato appavattiyā apagatā. Taṇhādiṭṭhiyo nivattāti yojanā. Vuttappakāresūti ‘‘tebhūmakavipākesū’’tiādinā vuttappakāresu.

在第一、第二回合中显现循环，第三回合以“若非……”等语句显现除外，谓“有关三界地的善恶意识已回转”等语句。这里的“回转”指无作为的消失。以“欲见”等为例，“回转”意为连接或结合。所谓“显现的造作”，则指“三界果报”的显现之造作。

Etthāti imasmiṃ sutte. Ettha cetanāpakappanānaṃ pavattanavasena dhammaparicchedo dassitoti ‘‘cetetīti tebhūmakakusalākusalacetanā gahitā’’tiādinayo idheva hotīti dassito. Catassoti paṭighadvayamohamūlasamāgatā catasso akusalacetanā. Catūsu akusalacetanāsūti yathāvuttāsu eva catūsu akusalacetanāsu, itarā pana ‘‘na pakappetī’’ti iminā paṭikkhepena nivattāti. Sutte āgataṃ vāretvāti ‘‘no ca pakappetī’’ti evaṃ paṭikkhepavasena sutte āgataṃ vajjetvā. ‘‘Na pakappetī’’ti hi iminā aṭṭhasu lobhasahagatacittesu sahajātakoṭiyā pavattaanusayo nivattito tesaṃ cittānaṃ appavattanato, tasmā taṃ ṭhānaṃ ṭhapetvāti attho. Purimasadisova purimanayesu vuttanayena gahetabbo dhammaparicchedattā.

此处“此处”是指本经中。这里因意识未起的灭尽，以法的分辨为因，显现分辨。谓“意”即三界中的善恶意识在此被抓住。四“即”是指因害、恼怒、愚痴根本聚集，四重恶意识的集合。在此四重恶意识中，如前所述的四重恶意识中，其他“未起”，此即以此反推而称为回转。经中“能阻挡”意为“不会起”，以此作为反推来否定经文的起现。谓“不起”等，指这八意识中带有贪染意念者，由于生起习气的回转，这些意识即由不起转为灭，故固定此处。早期说法应当取其意义，乃因此法的分辨。

Tadappatiṭṭhiteti samāsabhāvato vibhattilopo, sandhivasena da-kārāgamo, tassa appatiṭṭhitaṃ tadappatiṭṭhitaṃ, tasmiṃ tadappatiṭṭhiteti evamettha samāsapadasiddhi daṭṭhabbā. Etthāti etasmiṃ tatiyavāre arahattamaggassa kiccaṃ kathitaṃ sabbaso anusayanibbattibhedanato. Khīṇāsavassa kiccakaraṇantipi vattuṃ vaṭṭati sabbaso vedanādīnaṃ paṭikkhepabhāvato. Nava lokuttaradhammātipi vattuṃ vaṭṭati maggapaṭipāṭiyā anusayasamugghāṭanato maggānantarāni phalāni, tadubhayārammaṇañca nibbānanti. Viññāṇassāti kammaviññāṇassa. Punabbhavasīsena anantarabhavasaṅgahitaṃ nāmarūpaṃ paṭisandhiviññāṇameva vā gahitanti āha ‘‘punabbhavassa ca antare eko sandhī’’ti. Bhavajātīnanti ettha ‘‘dutiyabhavassa tatiyabhave jātiyā’’ti evaṃ paramparavasena gahetabbaṃ. Āyatiṃ punabbhavābhinibbattigahaṇena pana nānantariyato kammabhavo gahito, jātihetuphalasiddhipettha vuttā evāti veditabbaṃ. Ettha ca ‘‘no ce, bhikkhave, ceteti no ca pakappeti, atha kho anusetī’’ti evaṃ bhagavatā dutiyanaye pubbabhāge bhavanibbattakakusalākusalāyūhanaṃ, pakappanañca vināpi bhavesu diṭṭhādīnavassa yogino anusayapaccayā vipassanācetanāpi paṭisandhijanakā hotīti dassanatthaṃ kusalākusalassa appavatti cepi, tadā vijjamānatebhūmakavipākādidhammesu appahīnakoṭiyā anusayitakilesappaccayā bhavavajjassa kammaviññāṇassa patiṭṭhitatā hotīti dassanatthañca vutto. ‘‘Na ceteti pakappeti anusetī’’ti ayaṃ nayo na gahito cetanaṃ vinā pakappanassa abhāvato.

“固着”意为合成整体的破坏消失，是因音节“滅”（da）词缀的结合，所以称作固着与未固着，这里展现合成词成立的例证。此处第三回中，详细论述阿拉汉道的工作，是关于烦恼停止的断灭差别。为断尽染污者的工作也论述了，用痛苦等障碍来表示反推之义。又论述了九种出世间法，即依止道的修习，烦恼的破除，所生道果此等，兼指究竟涅槃。识，是指业识。由重新生者，紧接续生起的识，即名为相续识，谓“在来世间一有连接”。所谓“有生”，此指“于第二生至第三生中依次生起”，应取其层次逐次依次的继承。由续行缘起法之故，业的存在在此被提及，应知理义。又此句“比库们，非生意非能起意，而是习气造作意”，此为世尊于第二节段前半部分，说及众生生起与堕落善恶造作生命的意念，即使无念起，无先念起意，彼仍继生，因此说明善恶意的回转。又当时因三界果报展现等造作现象，级数随习气之不断减少，业识保持故，被称为立定。又谓“不生、不得起及不起意”，此法理不包含无意造作之可能性。

Cetanāsuttavaṇṇanā niṭṭhitā. · 思经注释完毕。

9. Dutiyacetanāsuttavaṇṇanā9. 第二思经注释

§39

39.Viññāṇanāmarūpānaṃantare eko sandhīti hetuphalasandhi viññāṇaggahaṇena kammaviññāṇassa gahitattā. Nāmarūpaṃ pana vipākanāmarūpamevāti pākaṭameva. Sesaṃ suviññeyyameva.

“39.于识与名色二者之间有一连接”，谓因果连接，识之接受业识，故为业识所摄受。名色则为业受伏名色。

Dutiyacetanāsuttavaṇṇanā niṭṭhitā. · 第二思经注释完毕。

10. Tatiyacetanāsuttavaṇṇanā10. 第三思经注释

§40

40.Rūpādīsu chasu ārammaṇesu. Tena cettha bhavattayaṃ saṅgaṇhāti chaḷārammaṇapariyāpannattā. Tasseva bhavattayassa patthanā paṇidhānādivasena nati nāma. Āgatimhi gatīti paccupaṭṭhānavasena abhimukhaṃ gati pavatti etasmāti āgati, kammādinimittaṃ. Tasmiṃ paṭisandhiviññāṇassa gati pavatti nibbatti hoti. Tenāha ‘‘āgate’’tiādi. Cutūpapātoti cavanaṃ cuti, maraṇaṃ. Upapajjanaṃ nibbatti, upapāto. Cutito upapāto punaruppādo. Tenāha ‘‘evaṃ viññāṇassā’’tiādi. Itoti nibbattabhavato. Tatthāti punabbhavasaṅkhāte āyatibhave. Ekova sandhīti eko hetuphalasandhi eva kathito.

“40.于色等六处”，此指六根。此处将三界归纳于六处之中，称为“六处的周遍具足”。此三界的所属谓之根本诸意。来有与去有，谓因缘之接近与远离、行为之缘起。此为缘由。由此相续识的进程形成，此即名“来者”等。末尾指出，生死的断灭称终，死亡称灭。再生为生起，死为灭，生灭相续。谓“如是于识中”，即缘起生灭状态。此指续生于无尽世间的长期时间，强调“唯一连接”即唯一因果连接的关系。

Tatiyacetanāsuttavaṇṇanā niṭṭhitā. · 第三思经注释完毕。

Kaḷārakhattiyavaggavaṇṇanā niṭṭhitā. · 咖喇拉刹帝利品注释完毕。

5. Gahapativaggo

第五品家属品

1. Pañcaverabhayasuttavaṇṇanā一、五怖畏经注释

§41

41.Yatoti yasmiṃ kāle. Ayañhi to-saddo dā-saddo viya idha kālavisayo. Tenāha ‘‘yadā’’ti. Bhayaveracetanāyoti bhāyitabbaṭṭhena bhayaṃ, verapasavanaṭṭhena veranti ca laddhanāmā cetanāyo. Pāṇātipātādayo hi yassa pavattanti, yañca uddissa pavattiyanti, ubhaye sabhayabheravāti te eva bhāyitabbabhayaverajanakāvāti. Sotassa ariyamaggassa ādito paṭṭhāya paṭipattiadhigamo sotāpatti , tadatthāya tattha patiṭṭhitassa ca aṅgāni sotāpattiyaṅgāni, tadubhayaṃ sandhāyāha ‘‘duvidhaṃ sotāpattiyā aṅga’’nti, sotāpattiatthaṃ aṅganti attho. Yaṃ pubbabhāgeti yaṃ sayaṃ sotāpattimaggaphalapaṭilābhato pubbabhāge tadatthāya saṃvattati. Kiṃ pana tanti āha ‘‘sappurisasaṃsevo’’tiādi. Sappurisānaṃ buddhādīnaṃ ariyañāṇasaññāṇajātā payirupāsanā, saddhammassavanaṃ catusaccadhammassavanaṃ, yoniso upāyena aniccādito manasi karaṇaṃ yoniso manasikāro, ussukkāpentena dhammassa nibbānassa anudhammapaṭipajjanaṃ dhammānudhammapaṭipattīti etāni sotāpattiyā aṅgāni. Aṭṭhakathāyaṃ pana sotāpattiaṅganti padaṃ apekkhitvā ‘‘evaṃ āgata’’nti vuttaṃ. Ṭhitassa puggalassa aṅgaṃ. Sotāpanno aṅgīyati ñāyati etenāti sotāpannassa aṅgantipi vuccati. Idaṃ pacchā vuttaṃ aṅgaṃ. Dosehi ārakāti ariyoti āha ‘‘niddoso’’ti. Kathaṃ avijjā saṅkhārānaṃ paccayotiādinā kenacipi anupārambhiyattā nirupārambho. Ñāṇaṃ sandhāya ‘‘niddoso’’ti vuttaṃ, paṭiccasamuppādaṃ sandhāya ‘‘nirupārambho’’ti vadanti. Ubhayampi pana sandhāya ubhayaṃ vuttanti apare. Paṭiccasamuppādo ettha adhippeto. Tathā hi vuttaṃ ‘‘aparāparaṃ uppannāya vipassanāpaññāyā’’ti. Na hi maggañāṇaṃ vipassanāpaññāti. Sammā upāyattā tassa paṭiccasamuppanne yāthāvato ñāyatīti ñāyo, paṭiccasamuppādo. Ñāṇaṃ pana ñāyati so etenāti ñāyo.

「41. Yatoti yasmiṃ kāle」此句中，‘to’及‘saddo’在此处如同时间副词，表示当时、彼时之意。故此句意为「当于何时」。接着说因为畏惧而制止之意，此处所说的畏惧是出于恐怖而应当退避的畏惧，‘veranti’指积累起来的退避之念。诸如杀生等恶业之所以发生，并且针对这些恶业而起，应起的畏惧，双方皆称为理应畏惧的起因及畏惧的根源。经中称为圣道之初始，通过闻修得修行所得被称为初果圣及与初果相应的支分，故称之为“初果圣的两种支分”，以此名义说明初果圣之义。所谓“前半”为初果道果得证之前的部分，按此义而转。接着解释「为何说与善知识交往等」。与善知识——即佛及诸尊者因具足圣明洞见而引生礼敬，听闻正法，四圣谛法闻，理智观察诸法无常起始，审慎用心，勤勉修习正法入涅槃等——是初果圣的诸支分。于论中单用“初果圣支分”一词时，指即上述诸法。论书内以「初果圣支分」言此。觉悟者即初果圣，此称谓由此可知。然后说此“支分”。有言因无染（niddoso）即为圣（ariya），因知无明及业因缘而无起故称“无起”（niruppārambho）。二者皆是基于彼此而称，且认为缘起法为上。确言「由观见产生智慧之后，非道识，慧智有分别所知非仅是道识。」能守正道即缘起智慧，并称为知。此为此章节义。

Tatthāti niraye. Maggasotanti maggassa sotaṃ. Āpannoti adhigato. Apāyesu uppajjanasaṅkhāto vinipātadhammo etassāti vinipātadhammo, na vinipātadhammo avinipātadhammo. Paraṃ ayananti ativiya savisaye ayitabbaṃ bujjhitabbaṃ. Yesañhi dhātūnaṃ gatiattho, buddhipi tesaṃ attho. Tenāha ‘‘avassaṃ abhisambujjhanako’’ti.

「Tatthāti niraye」此即“那里”指地狱。所谓“圣道之流”，即指道流。所谓“得”，即获得。因所作恶业生成之堕落状态即堕落法，此堕落法非非堕落。所谓他方往生者，应当深思、认知者。所谓“生趣之义”，一切元素运动之义，聪明亦如是。据此说：“生趣之不退灭者”。

Pāṇātipātakammakāraṇāti pāṇātipātasaṅkhātassa pāpakammassa karaṇahetu. Veraṃ vuccati virodho, tadeva bhāyitabbato bhayanti āha ‘‘bhayaṃ veranti atthato eka’’nti. Idaṃ bāhiraṃ veraṃ nāma tassa verassa mūlabhūtato verakārapuggalato bahibhāvattā. Teneva hi tassa verakārapuggalassa uppannaṃ veraṃ sandhāya ‘‘idaṃ ajjhattikaveraṃ nāmā’’ti vuttaṃ, tannissitassa verassa mūlabhūtā verakārapuggalacetanā uppajjati paharituṃ asamatthassapīti adhippāyo. Na hi nerayikā nirayapālesu paṭipaharituṃ sakkonti. Nirayapālassa cetanā uppajjatīti etena ‘‘atthi niraye nirayapālā’’ti dasseti. Yaṃ panetaṃ bāhiraveranti yamidaṃ diṭṭhadhammikaṃ samparāyikañca bāhiraṃ veraṃ. Puggalaveranti vuttaṃ attakiccaṃ sādhetuṃ asakkonto kevalaṃ parapuggale uppannamattaṃ veranti katvā. Atthato ekameva ‘‘cetasika’’nti visesetvā vuttattā. Sesapadesūti ‘‘adinnādānapaccayā’’tiādinā āgatesu sesakoṭṭhāsesu. Attho bhaggoti attho dhaṃsito . Adhigatenāti maggena adhigatena. ‘‘Abhigatenā’’tipi pāṭho, adhivuttenāti attho. Tenāha ‘‘acalappasādenā’’ti.

「杀生业之行为」意为名杀生之恶业之行为原因，谓为此恶业之造作因。所谓仇恨（vera）即抗拒、对立，因应当畏惧故称畏惧，其意谓恐怖单一。此为外在仇恨，即由仇恨之人外在表现之性质。由此仇恨之人产生之仇恨称为“内在仇恨”，内仇由仇恨造作之意识生，无法加以制伏。地狱之守护者无法制伏其意志，故言地狱中实有守护者。彼所谓外仇恨，即见闻之世俗现象所生的外在仇恨。所谓人之仇恨只就外在因缘而起，无法成就内在心行。实际上其所专称为“心行”者为唯一真理。所谓残余词句如「以不与取等为次第产生者」，义为毁坏义。所谓“已得”即由道所取证，所谓“订立”即含义。例句为“由未动摇的热忱”说明义理。

Pañcaverabhayasuttavaṇṇanā niṭṭhitā. · 五怖畏经注释完毕。

2. Dutiyapañcaverabhayasuttavaṇṇanā二、第二五怖畏经注释

§42

42.Bhikkhūnaṃ kathitabhāvamattameva visesoti etena yā satthārā ekaccānaṃ desitadesanā, puna tadaññesaṃ veneyyadamakusalena kālantare teneva desitā, sā dhammasaṃgāhakehi ‘‘mā no satthudesanā sampaṭiggahaṃ vinā nassatū’’ti visuṃ saṅgahaṃ āropitāti dasseti.

「42. 仅就比库所说的涵义而言特别。」此谓即佛及诸弟子所宣说某些说法，一经善男子善女人闻受之后业报转变，其法即此宣说法，诸法汇集，有言不应在无受持时忘失教法，乃示尊重即谓如此。

Dutiyapañcaverabhayasuttavaṇṇanā niṭṭhitā. · 第二五怖畏经注释完毕。

3. Dukkhasuttavaṇṇanā三、苦经注释

§43

43. Samudayanaṃ samudayo, samudeti etamhāti samudayo, evaṃ ubhinnaṃ samudayānamatthatopi bhedo veditabbo. Paccayāva paccayasamudayo. Āraddhavipassako ‘‘imañca imañca paccayasāmaggiṃ paṭicca ime dhammā khaṇe khaṇe uppajjantī’’ti passanto ‘‘paccayasamudayaṃ passantopi bhikkhu khaṇikasamudayaṃ passatī’’ti vutto paccayadassanamukhena nibbattikkhaṇassa dassanato. So pana khaṇe khaṇe saṅkhārānaṃ nibbattiṃ passituṃ āraddho ‘‘imehi nāma paccayehi nibbattatī’’ti passati. ‘‘So khaṇikasamudayaṃ passanto paccayaṃ passatī’’ti vadanti. Yasmā pana paccayato saṅkhārānaṃ udayaṃ passanto khaṇato tesaṃ udayadassanaṃ hoti, khaṇato etesaṃ udayaṃ passato pageva paccayānaṃ suggahitattā paccayato dassanaṃ sukhena ijjhati, tasmā vuttaṃ ‘‘paccayasamudayaṃ passantopī’’tiādi. Atthaṅgamadassanepi eseva nayo. Accantatthaṅgamoti appavatti nirodho nibbānanti. Bhedatthaṅgamoti khaṇikanirodho. Tadubhayaṃ pubbabhāge uggahaparipucchādivasena passanto aññatarassa dassane itaradassanampi siddhameva hoti, pubbabhāge ca ārammaṇavasena khayato vayasammasanādikāle bhedatthaṅgamaṃ passanto atirekavasena anussavādito accantaṃ atthaṅgamaṃ passati. Maggakkhaṇe panārammaṇato accantaatthaṅgamaṃ passati, asammohato itarampi passati. Taṃ sandhāyāha ‘‘accantatthaṅgamaṃ passantopī’’tiādi. Samudayatthaṅgamaṃ nibbattibhedanti samudayasaṅkhātaṃ nibbattiṃ atthaṅgamasaṅkhātaṃ bhedañca. Nissayavasenāti cakkhussa sannissayavasena paccayaṃ katvā. Ārammaṇavasenāti rūpe ārammaṇaṃ katvā. Yaṃ panettha vattabbaṃ, taṃ madhupiṇḍikasuttaṭīkāyaṃ vuttanayena veditabbaṃ. Tiṇṇaṃ saṅgati phassoti ‘‘cakkhu rūpāni viññāṇa’’nti imesaṃ tiṇṇaṃ saṅgati samāgame nibbatti phassoti vuttoti āha ‘‘tiṇṇaṃ saṅgatiyā phasso’’ti. Tiṇṇanti ca pākaṭapaccayavasena vuttaṃ, tadaññepi pana manasikārādayo phassapaccayā hontiyeva. Evanti taṇhādīnaṃ asesavirāganirodhakkamena. Bhinnaṃ hotīti anuppādanirodhena niruddhaṃ hoti. Tenāha ‘‘appaṭisandhiya’’nti.

「43. 集合之始即集合，集即意。」此说明两种“集起”的差别，谓条件与条件之集。精进观照“此处此处条件集体相依而生诸法”，故称为条件集合。谓比库于每刻洞见行蕴之生起，明了“此缘生集合”，因而得见此今刻集合。此法被视为“今刻集合之见”，谓见现时之条件集。因对条件生起现象具智慧，故言附加语句“即使见此”，示见慧。对于集灭理论，这亦适用。彻底断灭谓彻底灭尽，即涅槃。差别断灭谓瞬间灭尽。上述皆由先前问答而得，某些体现法及灭时之断灭见亦得到证实。由集时之缘起及灭时之断灭判断两种不同现象。所谓依赖条件即视为眼根依赖条件。所谓法界实体即视作色界。此理宜于《蜜丸聚经注》中探求。三法结合，谓“眼、色、识”之结相，同时生起现象称为“结相之触”。此三法结合同起，为显现之条件。意谓此处谓之结相性质。诸意念亦唱同理，因触发生，此理相同。由此可知灭除渴爱等障，即永断净灭。谓断灭无复续续性，故称“无复续”。

Dukkhasuttavaṇṇanā niṭṭhitā. · 苦经注释完毕。

4. Lokasuttavaṇṇanā四、《世间经》注释

§44

44.Ayamettha visesoti ‘‘ayaṃ lokassā’’ti samudayatthaṅgamānaṃ visesadassanaṃ. Ettha catutthasutte tatiyasuttato viseso.

「44. 此谓特别，即‘此世间’。」意指对于集起和断灭的特殊观照。此处所说，指的是第四经——第三品之特殊内容。

Lokasuttavaṇṇanā niṭṭhitā. · 《世间经》注释完毕。

5. Ñātikasuttavaṇṇanā五、《念提咖经》注释

§45

45. Aññamaññaṃ dvinnaṃ ñātīnaṃ gāmo ñātikoti vuttoti āha ‘‘dvinnaṃ ñātakānaṃ gāme’’ti. Giñjakā vuccanti iṭṭhakā, giñjakāhi eva kato āvasatho giñjakāvasatho. So kira āvāso yathā sudhāparikammena payojanaṃ natthi, evaṃ iṭṭhakāhi eva cinitvā chādetvā kato. Tādisañhi chadanaṃ sandhāya bhagavatā iṭṭhakāchadanaṃ anuññātaṃ. Tena vuttaṃ ‘‘iṭṭhakāhi kate mahāpāsāde’’ti. Tattha dvārabandhakavāṭaphalakādīni pana dārumayāniyeva. Pariyāyati attano phalaṃ pariggahetvā vattatīti pariyāyo, kāraṇanti āha ‘‘dhammapariyāyanti dhammakāraṇa’’nti, pariyattidhammabhūtaṃ visesādhigamassa hetunti attho. Upecca suyyati etthāti upassutīti vuttaṃ ‘‘upassutīti upassutiṭṭhāna’’nti. Attano kammanti yadatthaṃ tattha gato, taṃ pariveṇasamajjanakiriyaṃ. Pahāyāti akatvā. Evaṃ mahatthañhi vimuttāyatanasīse ṭhatvā suṇantassa mahato atthāya saṃvattati. Ekaṅgaṇaṃ ahosīti sabbaṃ vivaṭaṃ ahosi. Tīsu hi bhavesu saṅkhāragataṃ paccayuppannavasena manasikaroto bhagavato kiñci asesetvā sabbampi taṃ ñāṇamukhe āpāthaṃ upagacchi. Tena vuttaṃ ‘‘yāvabhavaggā ekaṅgaṇaṃ ahosī’’ti. Tantivasena tamatthaṃ vācāya nicchārento ‘‘vacasā sajjhāyaṃ karonto’’ti vutto. Paccayapaccayuppannavasena ca atthaṃ āharitvā tesaṃ nirodhena vivaṭṭassa āhatattā ‘‘yathānusandhinā’’ti vuttaṃ. Addasa ñāṇacakkhunā.

四十五、彼此为二亲族者，村落称为亲族村，因此谓之「二亲族的亲族村」。树丛称为吉扎喀，即树木之意，栖居于树丛之中者，谓之树丛居住。此所谓居所，若无纯净无染之用处，则以树木覆盖，覆蔽其所栖息。如是覆蔽被世尊未许可，称为树木覆盖。故言“用树木建造庄严大殿”。至于门扇、门柱、扇叶等皆以木制。周旋自身所取得的果实而行，谓之周旋，因缘缘起，此谓“法的周旋”，即法为因缘，周旋所依。经期后干枯，此谓久住。弃置不做。于此重大的解脱所依之处，坚立于顶端，闻者成就巨大利益。独自一方，万事皆通达无碍。在三界中，依于行蕴而生，缘起之性，观察者未损世尊所说的任何一法，悉皆归入智慧之门。因此有云“直至一世间独存”。又像藤蔓般细腻说法，被称为“以言语作细致绳索缚缚之法”。由因缘所生，集取其义，因灭断而生通达，称为“依顺循迹”。以智慧眼所见。

Manasā sajjhāyaṃ karonto ‘‘tuṇhībhūtova paguṇaṃ karonto’’ti vutto. Padānupadanti padañca anupadañca. Purimañhi padaṃ nāma, tadanantaraṃ anupadaṃ. Ghaṭetvā sambandhaṃ katvā avicchinditvā. Pariyāpuṇātīti ajjhayati. Ādhārappattanti ādhāraṃ cittasantānappattaṃ appamuṭṭhaṃ gatattā ādhārappattaṃ nāma. Kāraṇanissitoti lokuttaradhammassa kāraṇasannissito. Ādibrahmacariyakoti ādibrahmacariyaṃ, tadeva ādibrahmacariyakaṃ. Dhammapariyāyāpekkhāya pulliṅganiddeso. Tīsupi imesūti tatiyacatutthapañcamesu tīsu suttesu.

以意为绳索缚缚者谓“如同寂静而作害”。即词根“脚”之相连或分离。先有脚，继而无脚。串联连结而不间断。完备说法谓成熟具足。依托依止者谓依止心识连续之处，未曾断绝即为依止。缘起之义，谓出世法因缘所依。首为梵行，指最初修习之正行。以教义周旋为条件，表明阳性用法。此三乃前三、第四与第五经中所述三法。

Ñātikasuttavaṇṇanā niṭṭhitā. · 《念提咖经》注释完毕。

6. Aññatarabrāhmaṇasuttavaṇṇanā六、《某婆罗门经》注释

§46

46.Nāmavasenāti gottanāmavasena ca kittivasena ca apākaṭo, tasmā ‘‘jātivasena brāhmaṇo’’ti vuttaṃ.

四十六、以名号为要义，同时又带有出身族姓与名声之意。故言“以出生为婆罗门”。

Aññatarabrāhmaṇasuttavaṇṇanā niṭṭhitā. · 《某婆罗门经》注释完毕。

7. Jāṇussoṇisuttavaṇṇanā七、迦奴索尼经注释

§47

47.Evaṃladdhanāmoti ‘‘jāṇussoṇī’’ti evaṃladdhanāmo rañño santikā adhigatanāmo.

四十七、如是所得之名乃“迦纽苏舍尼”，此名为国王近前亲得之名号。

Jāṇussoṇisuttavaṇṇanā niṭṭhitā. · 迦奴索尼经注释完毕。

8. Lokāyatikasuttavaṇṇanā八、顺世论者经注释

§48

48. Āyatiṃ hitaṃ tena loko na yatati na īhatīti lokāyataṃ. Na hi taṃ laddhiṃ nissāya sattā puññakiriyāya cittampi uppādenti, kuto payogo, taṃ etassa atthi, tattha vā niyuttoti lokāyatiko. Paṭhamasaddo ādiatthavācakattā jeṭṭhavevacanoti āha ‘‘paṭhamaṃ lokāyata’’nti. Sādhāraṇavacanopi lokasaddo visiṭṭhavisayo idhādhippetoti āha ‘‘bālaputhujjanalokassā’’ti. Ittarabhāvena lakuṇḍakabhāvena tassa vipulādibhāvena bālānaṃ upaṭṭhānamattanti dassento ‘‘āyataṃ mahanta’’ntiādimāha. Parittanti khuddakaṃ. Ekasabhāvanti ekaṃ sabhāvaṃ. Avipariṇāmadhammatāyāti āha ‘‘niccasabhāvamevāti pucchatī’’ti. Purimasabhāvena nānāsabhāvanti purimasabhāvato bhinnasabhāvaṃ. Pacchā na hotīti pacchā kiñci na hoti sabbaso samucchijjanato. Tenāha ‘‘ucchedaṃ sandhāya pucchatī’’ti. Ekattanti sabbakālaṃ attasambhavaṃ. Tathā ceva gahaṇena dvepi vādā sassatadiṭṭhiyo honti. Natthi na hoti. Puthuttaṃ nānāsabhāvaṃ, ekarūpaṃ na hotīti vā gahaṇena dvepi vādā ucchedadiṭṭhiyoti.

四十八、世间利益由此得利，然世人未努力或不愿为之。若非依止此得利而于善行执着，则无努力可言，此谓世间利益。开头语义为首初教意，谓“第一世间利益”。俗语中“世间”一词指的是凡夫一般领域，因此谓“愚昧凡夫之世间”。它又以狭窄桶状形容此利益，示其范围有限，表明乃愚者仅能依止者，于此谓“大利益”。意谓利益虽小。谓为一性质，问及永恒无变者，答以“常性也”。昔日已有多种性质，昔日性质各非相同。后来无存，即后来无任何本质产生。故言“以灭尽为问”。统一意指始终如一之自性。精微论述中有两种论调，断常论者与无断论者。不存在无常。谓无常，乃多种性质脱离合成之相。故言“以灭绝自性为问”。统一性者谓诸法本自生立。如此二论互相论辩为有所二争，一谓永断论，一谓无断论。

Lokāyatikasuttavaṇṇanā niṭṭhitā. · 顺世论者经注释完毕。

9. Ariyasāvakasuttavaṇṇanā九、圣弟子经注释

§49

49.Saṃsayuppattiākāradassananti ‘‘kasmiṃ sati kiṃ hotī’’ti kāraṇassa phalassa ca paccāmasanena vinā kevalaṃ idappaccayatāya saṃsayassa uppajjanākāradassanaṃ. Samudayati samudetīti atthoti āha ‘‘uppajjatī’’ti.

四十九、疑惑起因与显现，谓“于何时中有何种事起”，及因与果之依止，如无因果，唯凭现时因缘而无法产生疑惑之起。疑生即疑现，意即生起，故称为“生起”。

Ariyasāvakasuttavaṇṇanā niṭṭhitā. · 圣弟子经注释完毕。

10. Dutiyaariyasāvakasuttavaṇṇanā10. 第二圣弟子经注释

§50

50.Dvepi nayā ekato vuttāti idaṃ ‘‘viññāṇe sati nāmarūpaṃ hotī’’tiādinā navame vuttassa nayassa ‘‘avijjāya sati saṅkhārā hontī’’tiādinā dasame vuttanaye antogadhattā. Nānattanti purimato navamato dasamassa nānattaṃ.

「二种方法合说」者，此谓『于识念中名色不现』等语为第九种说，『于无明念中行不现』等语为第十种说，两者之间存在差异，前者与后者迥然不同。

Dutiyaariyasāvakasuttavaṇṇanā niṭṭhitā. · 第二圣弟子经注释完毕。

Gahapativaggavaṇṇanā niṭṭhitā. · 居士品注释完毕。

6. Dukkhavaggo

第六品苦品

1. Parivīmaṃsanasuttavaṇṇanā1. 审察经注释

§51

51.Upaparikkhamānoti pavattipavattihetuṃ, nivattinivattihetuñca paritulento. Kuto panetanti? ‘‘Sammā dukkhakkhayā’’ti vacanato. Na hi sabbadukkhaparivīmaṃsaṃ vinā sammā dukkhakkhayo sambhavati. Kasmātiādinā jarāmaraṇasseva gahaṇe kāraṇaṃ pucchati. Jātiādīnampi pavatti dukkhabhāvinīti adhippāyo. Yasmā jarāmaraṇe gahite sati jātipi gahitā hoti, tassā abhāve jarāmaraṇasseva abhāvato. Esa nayo bhavādīsupi. Evaṃ yāva jātidhammo jarāmaraṇe gahite gahitova hoti, jarāmaraṇapadesena tabbikāravanto sabbe tebhūmakā saṅkhārā gahitāti evampi jarāmaraṇaggahaṇena sabbampi vaṭṭadukkhaṃ gahitameva hoti. Tenāha ‘‘tasmiṃ gahite sabbadukkhassa gahitattā’’ti. Anekavidhanti bahuvidhaṃ bahukoṭṭhāsaṃ. ‘‘Aneka’’nti vā pāṭho . Anekanti bahulavacanaṃ. Vidhanti khaṇḍiccapāliccādivasena viparītakoṭṭhāsaṃ. Nānappakārakanti tato eva nānappakāraṃ. Nhatvā ṭhitaṃ purisaṃ viyāti bālānaṃ attabhāvassa subhākārena upaṭṭhānaṃ sandhāyāha.

「转流者」者，谓旋转流转之因缘，亦涵盖回转之因缘。何以见之？答曰：「正断苦时」之说也。盖无遍审诸苦，正断苦不发生。故于其故问曰：为何生死之苦？因出生等亦生苦隐忧。既于老死苦中有所缠著，出生亦隶属于此，若无出生则缘老死无故。如是义于有为诸法亦显现。彼等诸行如老死缠着而生起，老死区分之法亦不同，故三界诸行皆随之缠著生苦。是故说：「此中若有所缠著即是诸苦缠著。」种类众多，亦众多不同层级，言「种种」者，为复数。层级示例如从小巴利文到反面层次。既差异多重，奇异性亦有别。未净善人，则执身为我，此劝化言辩也。

‘‘Sāruppabhāvenā’’ti vuttaṃ, kiṃ sabbathā sāruppabhāvenāti āha ‘‘nikkilesatāya parisuddhatāyā’’ti. Na hi tassesā asaṅkhatatādibhāvena sadisā. Paṭipannoti paṭimukho abhisaṅkhāramukho hutvā panno adhigato. Anugatanti anucchavikabhāvena gataṃ, yathā ca nibbānassa adhigamo hoti, evaṃ tadanurūpabhāvena gataṃ. Ettha ca pāḷiyaṃ ‘‘pajānātī’’ti pubbabhāgavasena pajānanā vuttā, ‘‘tathā paṭipanno ca hotī’’ti niyatavasena. ‘‘Aparabhāgavasenā’’ti apare. Keci pana ‘‘yathā paṭipannassa jarāmaraṇaṃ nirujjhati, tathā paṭipanno’’ti vadanti. Padavīmaṃsanā pubbabhāgavasena veditabbā, na maggakkhaṇavasena. Saṅkhāranirodhāyāti ettha nayidaṃ avijjāpaccayasaṅkhāraggahaṇaṃ, atha kho saṅkhatasaṅkhāraggahaṇanti āha ‘‘saṅkhāradukkhassa nirodhatthāyā’’ti. Tenāha ‘‘ettāvatā yāva arahattā desanā kathitā’’ti.

「以相近性而说」者，问云：何谓恒通相似？答曰：「无染净净。」盖因非诸入非连数相似故。谓修行者转向于正行，得智慧相应。谓随顺者则以意趣相合，如同涅槃证得。此处用巴利文『知晓』为先行，前段意解为认知，后段则为确证。「初段」与「后段」者，指不同层次。或亦有说：「正行已断老死，修行者亦断。」此种字义应以上层之，非路径瞬间。此处以无明缘起诸行断灭为旨趣，继而断灭蕴类诸行，故追述谓「以断诸行苦为目的」也。三藏布说至阿拉汉出家人，言及此义。

‘‘Paccattaṃyeva parinibbāyatī’’tiādinā arahattaphalapaccavekkhaṇaṃ, ‘‘so sukhañca vedanaṃ vedayatī’’tiādinā satatavihārañca dassetvā desanā sabbathāva vaṭṭadesanāto nivattetabbā siyā. Avijjāgatoti ettha iti-saddo ādiattho, tena evamādikaṃ idaṃ vaṭṭavivaṭṭakathanaṃ puna gaṇhāti. Puggalasaddo itarāsaṃ dvinnaṃ pakatīnaṃ vācakoti tato visesetvā gahaṇe paṭhamapakatimeva dassento ‘‘purisapuggalo’’ti avocāti āha ‘‘purisoyeva puggalo’’ti. Ubhayenāti purisapuggalaggahaṇena. Sammutiyā avijjamānāya kathā desanā sammutikathā. Paramatthassa kathā desanā paramatthakathā. Tatthāti sammutiparamatthakathāsu, na sammutiparamatthesu. Tenāha ‘‘evaṃ pavattā sammutikathā nāmā’’tiādi. Tatridaṃ sammutiparamatthānaṃ lakkhaṇaṃ – yasmiṃ bhinne buddhiyā vā avayavavinibbhoge kate na taṃsamaññā, sā ghaṭapaṭādippabhedā sammuti, tabbipariyāyato paramattho. Na hi kakkhaḷaphusanādisabhāve ayaṃ nayo labbhati. Tattha rūpādidhammaṃ samūhasantānavasena pavattamānaṃ upādāya ‘‘satto’’tiādi vohāroti āha ‘‘satto naro…pe… sammutikathā nāmā’’ti . Yasmā rūpādayo paramatthadhammā ‘‘khandhā dhātuyo’’tiādinā vuccanti, na vohāramattaṃ, tasmā ‘‘khandhā…pe… paramatthakathā nāmā’’ti vuttaṃ. Nanu khandhakathāpi sammutikathāva, sammuti hi saṅketo khandhaṭṭho rāsaṭṭho vā koṭṭhāsaṭṭho vāti? Saccametaṃ, ayaṃ pana khandhasamaññā phassādīsu tajjāpaññatti viya paramatthasannissayā tassa āsannatarā puggalasamaññādayo viya na dūreti paramatthasaṅgahatā vuttā. Khandhasīsena vā tadupādānā sabhāvadhammā eva gahitā. Nanu ca sabbepi sabhāvadhammā sammutimukheneva desanaṃ ārohanti, na sammukhenāti sabbāpi desanā sammutidesanāva siyāti? Nayidamevaṃ desetabbadhammavibhāgena desanāvibhāgassa adhippetattā, na ca saddo kenaci pavattinimittena vinā atthaṃ pakāsetīti. Tenāha ‘‘paramatthaṃ kathentāpi sammutiṃ amuñcitvāva kathentī’’ti. Saccameva aviparītameva kathenti.

「依个人涅槃说」者，谓阿拉汉果之特征，亦显常住之乐受，释迦文佛恒修教诲，遍行诸方，不宜止于一端教法问答。此处提及无明类词原意，故复述前义解说，著重于「人」一词，谓彼有别语二用，意为人为个体也。且二语均以无明为本讲解，如是故以「此谓真人」之意。谓彼以破除无明为起始，讲述真实理义，惜非虚诈也。次而论议凡俗学说，非真非假。是故谓「真与俗说」不同。此处要点在于真俗二说之差辨，故说：「断殊真理」。因彼言「断苦法为目的」，因无明已断，则复断苦法。此处指明真俗译义之别。次述八支之世俗因缘，由此引申诸名色法为世俗说，但并非单纯言说。故论述时纤微层次区分，此即谓世俗与真理有异。又问：若以名色等为世俗真理，何以分别法名聚合分别不得？此疑由文义疏解故。又云：「不以一词表法义」之意，故义有广狭二说。因众生知识不周全，故不可一概判定。谓佛法科判之标以示印，依此判别诸法本来真相。最后说明众生以世俗理俗语谛为识知之凭依，不失为方便言说。故说：「虽说究竟，但依世俗名义为便。」随之说明教义时应「真为本，俗为方便」，非相反。谓真语与俗语俱有其域，非可混淆，此为正理也。

Sammutīti samaññā. Paramo uttamo atthoti paramattho, dhammānaṃ yathābhūtasabhāvo. Taṃ paramatthaṃ, sammuti pana lokassa saṅketamattasiddhā. Yadi evaṃ kathaṃ sammutikathāya saccatāti āha ‘‘lokasammutikāraṇa’’nti lokasamaññaṃ nissāya pavattanato. Lokasamaññāya hi abhinivesanaṃ vinā paññāpanā ekaccassa sutassa sāvanā viya, na musā anatikkamitabbato tassā. Tenāha bhagavā ‘‘janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāveyyā’’ti. Dhammānaṃ sabhāvadhammānaṃ. Bhūtalakkhaṇaṃ bhāvassa lakkhaṇaṃ dīpentīti katvā.

「谛名同」者，谓正确理解谛为至胜、极上之义，即法之真如本性也。尔时谛以世俗约定为号，依世俗共识而表述有为法。若以如此世界约定传说真理，谓为「世俗谛因缘」。世俗通用绝无偏执者，如经云：「不可执着地名，而须据广义。」诸法本性乃如是述。诸法以其自性成真，如法性则涵义广阔。佛说三法印时，已明确示诸法根本性质为无常无我苦。

Terasacetanābhedanti aṭṭhakāmāvacarakusalacetanāpañcarūpāvacarakusalacetanābhedaṃ. Attano santānassa punanato pujjabhavaphalassa abhisaṅkharaṇato puññābhisaṅkhāraṃ. Kammapuññenāti kammabhūtena. Vipākapuññenāti vipākasaṅkhātena. Puññaphalampi hi uttarapadalopena ‘‘puñña’’nti vuccati ‘‘evamidaṃ puññaṃ pavaḍḍhatī’’tiādīsu viya. ‘‘Apuññūpagaṃ hoti viññāṇa’’nti idaṃ ‘‘puññūpagaṃ hoti viññāṇa’’nti ettha vuttanayamevāti na uddhataṃ. Apuññaphalaṃ uttarapadalopena ‘‘apuñña’’nti vuccati. Saṅkhāranti saṅkhārassa gahitattā ‘‘avijjāgatoya’’nti iminā saṅkhārassa paccayo gahito, ‘‘puññūpagaṃ hoti viññāṇa’’ntiādinā paccayuppannaṃ viññāṇaṃ. Tasmiñca gahite nāmarūpādi sabbaṃ gahitameva hoti. Tenāha ‘‘dvādasapadiko paccayākāro gahitova hotī’’ti.

三种意志相同即为三种愿望，一种五种善行意志相同是五种形态的善行意志相同。此处“善业”是自己诸根续中因造作的善业，是依止增长功德果报的善业造作。所谓行为的功德，是行为本身产生的功德；所谓功德的果报是由功德因缘所生的果报。功德的果报也因其后续增长故称为“功德”，如同称“这功德增长”等等。谓“无功德所起的识”是指此识被称为“由功德所生的识”，这里所说的仅是指出不同说法，并非拔高说法。无功德的果报以其缺失后续被称为“无功德”，造作则因造作的实质称为造作，“无明火种”即是此造作的所依，造作为因，因造作而生起的识是依止此识。因缘中名相续等诸法一切均为依止，即以此故说“十二因缘等依止性如以实质为依”。

Vijjāti arahattamaggañāṇaṃ ukkaṭṭhaniddesena. Tassā hi uppādā sabbaso avijjā pahīnā hoti. Paṭhamamevāti idaṃ avijjāpahānavijjuppādānaṃ samānakālatādassanaṃ. Tenāha ‘‘yathā panā’’tiādi. Padīpujjalenāti padīpujjalanahetunā saheva. Vijjuppādāti vijjuppādahetu, evaṃ satīpi samakālatteti adhippāyo. Na gaṇhātīti ‘‘etaṃ mamā’’tiādinā na gaṇhāti. Na taṇhāyati na bhāyati taṇhāvuttino abhāvā, tato eva bhayavatthuno ca abhāvā.

“知晓”指向阿拉汉道智的显现。此道智出现时，因无明完全断尽。谓“首先显现”此处是说无明断尽和智慧生起同时相应明了。谓“譬如……等”皆表因缘之同至。谓智慧生起乃生起之因；如是，正念等皆当且同时具足。谓不取即“这是我的”意念等不执取。谓无渴爱、无畏，因为渴爱已灭，则惧怕之因亦除灭。

Gilitvā pariniṭṭhāpetvāti gilitvā viya aññassa avisayaṃ viya karaṇena pariniṭṭhāpetvā. Sāmisasukhassa anekadukkhānubandhabhāvato, sukhābhinandassa dukkhahetubhāvato ca sukhaṃ abhinandantoyeva dukkhaṃ abhinandati nāma aggisantāpasukhaṃ icchanto dhūmadukkhānuññāto viya. Dukkhaṃ patvā sukhaṃ patthanatoti ettha dubbalagahaṇikādayo nidassanabhāvena veditabbā. Te hi yāva sāyanhasamayāpi abhutvā sāyamāsādīni karonto jighacchādiṃ uppādetvā bhuñjanādīni karonti. Sukhassa vipariṇāmadukkhato sukhaṃ abhinandanto dukkhaṃ abhinandati nāmāti yojanā. Keci pana dukkhassa abhāvato vipariṇāmasukhato taṃ sukhaṃ abhinandanto dukkhaṃ abhinandatīti vadanti. Taṃ na, na hi tādisaṃ sukhanimittaṃ koci dukkhaṃ abhinandanto diṭṭho, dukkhahetuṃ pana sāmisaṃ sukhaṃ abhinandanto diṭṭho. Dukkhahetuṃ sāmisaṃ sukhaṃ abhinandanto atthato dukkhaṃ abhinandati nāmāti vuttovāyamattho. Kāyoti pañcadvārakāyo, so pariyanto avasānaṃ etassāti kāyapariyantikaṃ. Tenāha ‘‘yāva pañcadvārakāyo pavattati, tāva pavatta’’nti. Jīvitapariyantikanti etthāpi eseva nayo.

「像溃烂而止灭」是比喻，如同用非己不相干的手段使其止灭。连同如意安乐伴随众多苦难，由于乐中夹带苦因故，对乐的欢喜伴随苦亦同欢喜，称为强烈炽热之苦乐交集，如欲热火中吹烟所感受之苦。不应理解为喜乐生起于苦，苦生起于乐。比方至傍晚前还存在的疲劳等痛苦持续，傍晚以后产生欲求等进行取食事。对乐之欢喜中夹杂苦难的衍变，称为对乐的欢喜中亦含苦。不然有些人说由于苦不在有乐而衍出对乐的欢喜中含苦之说是错误的。没有人以此种因乐生苦的缘故，实证欢喜苦难，惟苦因乐而生之理被阐明。身体则指五门具足之体，环绕足以称身体末端。谓“直到五门完整时，方为完整”，如生活终止时是身终止。谓“住命终止”依此义理亦然。

Pacchā uppajjitvā paṭhamaṃ nirujjhatīti ekasmiṃ attabhāve manodvārikavedanāto pacchā uppajjitvā tato paṭhamaṃ nirujjhati, tato eva siddhamatthaṃ sarūpeneva dassetuṃ ‘‘manodvārikavedanā paṭhamaṃ uppajjitvā pacchā nirujjhatī’’ti vuttaṃ. Idāni tameva saṅkhepena vuttaṃ vivarituṃ ‘‘sā hī’’tiādimāha. Yāva tettiṃsavassāpi paṭhamavayo. Paṇṇāsavassakāleti paṭhamavayato yāva paññāsavassakālā, tāva ṭhitā hotīti vuḍḍhihāniyo anupagantvā sarūpeneva ṭhitā hoti. Mandāti mudukā atikhiṇā. Tadāti asītinavutivassakāle. Tathā ciraparivitakkepi. Bhaggā nittejā bhaggavibhaggā dubbalā. Hadayakoṭiṃyevāti cakkhādivatthūsu avattetvā tesaṃ khīṇattā koṭibhūtaṃ hadayavatthuṃyeva. Yāva esā vedanā vattati.

「之后发生而前者灭」是指心门触感痛后产生，随后先行痛断灭。此理得成完整显现于“心门触感痛先生后灭”。现在以此简略说明故称“即是此理”等。谓直到三十三年之龄。谓五十年之龄，意味着自五十年头开始稳固身心。谓“迟钝”等是指轻慢与迟速。谓“至七十八年”。亦谓长久无忧之意。谓肢体为分断之肢体，弱小零散。谓如眼等诸根所包藏，失去之度等如藏量。谓痛苦产生时，至此痛苦发生。

Vāpiyāti mahātaḷākena. Pañcaudakamaggasampannanti pañcahi udakassa pavisananikkhamanamaggehi yuttaṃ. Tato tato vissandamānaṃ sabbaso puṇṇattā.

「沾湿」指大洪水意。谓“五水道具足”即五种水流进出通路。各处汇集时皆满盈充实。

Paṭhamaṃdeve vassantetiādi upamāsaṃsandanaṃ. Imaṃ vedanaṃ sandhāyāti imaṃ yathāvuttaṃ pariyosānappattaṃ manodvārikavedanaṃ sandhāya.

「初降雨时」等为譬喻。谓“发起于此之痛”是指此符合所说终极之心门触感痛之产生。

Kāyassa bhedāti attabhāvassa vināsato. ‘‘Uddhaṃ jīvitapariyādānā’’ti pāḷi, aṭṭhakathāyaṃ pana jīvitapariyādānā uddhanti paduddhāro kato. Paralokavasena agantvā. Vedanānaṃ sītibhāvo nāma saṅkhāradarathapariḷāhabhāvo, so panāyaṃ appavattivasenāti āha ‘‘pavatti…pe… bhavissantī’’ti. Dhātusarīrānīti aṭṭhikaṅkalasaṅkhātadhātusarīrāni. Sarīrekadese hi sarīrasamaññā.

「身体破坏」意味着自性之灭。「生命周转」的巴利语原文为‘Uddhaṃ jīvitapariyādānā’，但注疏中将“生命周转”解释为“生命的起升”，谓生命由他方来降临，如同转生入世。对于感受的寒冷性质，其名为“俱化法轮转的现象”，此处说其为“逆转性”，故曰『在现在的状况中生命正起升』。所谓“元素之体”是由骨骼和骨化合物构成的元素之体。身体处于一定之处，便名为身体。

Kumbhakārapākāti kumbhakārapākato. Ettha paccatīti pāko, pacanaṭṭhānaṃ. Tadeva pācanavasena āvasanti etthāti āvāso, tasmā kumbhakārāvāsato. Avigatavūpasamaṃ saṅkharitaṃ kumbhaṃ uddharitvā ṭhapento chārikāya sati pidhānavasena ṭhapeti. Tathā ṭhapanaṃ pana sandhāya vuttaṃ ‘‘paṭisisseyyā’’ti. Kumbhassa padesabhūtatāya ābaddhā avayavā ‘‘kumbhakapālānī’’ti adhippetāni, na chinnabhinnāni. Avayavamukhena hi samudāyo vutto. Tattha kapālasamudāyo hi ghaṭo. Tenāha ‘‘mukhavaṭṭiyā ekabaddhānī’’ti. Avasisseyyunti vaṇṇavisesauṇhabhāvāpagatā ghaṭakārāneva tiṭṭheyyunti. Āditta…pe… tayo bhavā daṭṭhabbā ekādasahi aggīhi ādittabhāvato. Yathā kumbhakāro kumbhakārāvāsaṃ ādittaṃ paccavekkhati, evaṃ āraddhavipassakopesa bhavattayaṃ rāgādīhi ādittanti āha ‘‘kumbhakāro viya yogāvacaro’’ti. Nīharaṇadaṇḍakoviya arahattamaggañāṇaṃ bhavattayapākato nīharaṇato. Samo bhūmibhāgo viya nibbānatalaṃ sabbavisamā nivattanato.

「陶匠造罐」者，即由陶匠所造的罐器。这里的“熟成”，意指烹熟的阶段，乃烹制之地。所谓“居所”，即罐因成形而能够居住的境地。若罐未进火中而为陶匠从烘火中取出，置于篾箩内，则称为“置放”。置放此事，与“休息”有关，称为“可睡之处”。罐之部位紧密联合，称为“罐盖片”，非断裂互分，因盖部聚合故称盖组，即罐口。以罐口为器口之相关连合物。盖部为盖片。盖片之部位以圆形结合，以口围绕彼处。居所谓在刚刚置放时具特定纹理之罐器，罐匠明白此事。火焰三种应当观察，有十一火焰以灼烧状态。犹如陶匠察视置于陶匠作坊之器具被火烤烧，正如入道者被贪等烦恼所灼烧，故喻云『如陶匠行动于陶匠作坊』。入道者之正知如用棒打除烧灼，正知圆满犹如烧灼的灭除，如同平等地面入涅槃处，所有苦难止息回归。

‘‘Ādānanikkhepanato, vayovuddhatthaṅgamato, āhāramayato, utumayato, cittasamuṭṭhānato, kammajato, dhammatārūpato’’ti (visuddhi. 2.706) imehi sattahi ākārehi sammasanto rūpasattakaṃ vipassati nāma. ‘‘Kalāpato, yamakato, khaṇikato, paṭipāṭito, diṭṭhiugghāṭanato, mānasamugghāṭato, nikantipariyādānato’’ti (visuddhi. 2.717) imehi sattahi ākārehi sammasanto arūpasattakaṃ vipassati nāma, tasmā yathāvuttaṃ imaṃ rūpasattakaṃ arūpasattakañca nīharitvā vipassantassa. Yadipi arahato attabhāvo sabbabhavehipi uddhaṭo, yāva pana anupādisesaparinibbānaṃ na pāpuṇāti, tāva tasmimpi sugatibhave ṭhitoyevāti vattabbataṃ labbhatīti ‘‘catūhi apāyehi attabhāvaṃ uddharitvā’’icceva vuttaṃ. Tenāha ‘‘khīṇāsavo panā’’tiādi. Tathā ca vakkhati ‘‘anupādisesāya nibbānadhātuyā parinibbutassa vaṭṭavūpasamo veditabbo’’ti. Na parinibbāti anupādisesāya nibbānadhātuyāti adhippāyo, saupādisesāya pana nibbānadhātuyā parinibbānaṃ arahattappattiyeva. Abhisaṅkhārahetuto hettha pariḷāhavūpasamassa upasamabhāvena adhippetattā uṇhakumbhanibbānanidassanampi na virujjhati. Anupādinnakasarīrānīti utusamuṭṭhānikarūpakalāpe vadanti. Bhikkhaveti ettha iti-saddo ādiattho. Idaṃ pana vacanaṃ. Anuyogāropanatthanti kāyapariyantikaṃ vedanaṃ vedayamāno khīṇāsavo api nu puññābhisaṅkhārādikammaṃ kareyyāti pañhaṃ kātuṃ. Atha vā anuyogāropanatthanti ‘‘api nu kho khīṇāsavo bhikkhu puññābhisaṅkhāraṃ vā abhisaṅkhareyyā’’tiādinā anuyogaṃ āropetuṃ vuttaṃ, na tāva yathāraddhadesanaṃ niṭṭhāpetunti attho.

『起受与放下，年老与衰减，受食之体，涉世之体，心生起，业所生，法之形态』(净慧论第2章706颂)依此七种形态，称为色系之正观。『缠聚，附件，瞬时，按照法则，见之揭示，心之揭示，终极放下』(净慧论第2章717颂)依此七种形态，称为无色系之正观。因此，依说法，此色系与无色系当分别了知；观行者亦应如此分别观照。虽阿拉汉之自性在所有世间现象皆显露，但未至无余涅槃之前，仍立于佛陀境界，故可说是『已破四恶道之自性』。故有『已无烦恼』等说。又说『当知无余涅槃法体之宁静究竟』。非谓无余涅槃法体不可涅槃，只是意味无余涅槃之理，与有余净涅槃者略有分别。因业行缘故，烦恼现行仍有，故无余涅槃之表现虽已不退转，亦不违背。所谓非执著身，是当身与分别所起之聚集而成。比库，即此语可理解。此话意为：由续缠业缘推延观察身体后，若论比库是否能造作善业之生起，曾有疑问。或即此话意谓：「已证阿拉汉者尚可造作善业乎？」此意虽有引论，然不违正法之意旨，故意在表明非彻底舍弃识身之疑惑也。

Paṭisandhiviññāṇe siddhe tasmiṃ bhave uppajjanārahānaṃ viññāṇānaṃ siyā sambhavo, nāsatīti vuttaṃ ‘‘viññāṇaṃ paññāyethāti paṭisandhiviññāṇaṃ paññāyethā’’ti. Sabbaso saṅkhāresu asantesu paṭisandhiviññāṇaṃ api nu kho paññāyeyya. Tasmiñhi apaññāyamāne sabbaṃ viññāṇaṃ na paññāyeyya. Therānanti ‘‘bhikkhave’’ti ālapitattherānaṃ . Pañhabyākaraṇaṃ sampahaṃsati tassa sabbaññutaññāṇena saṃsandanato. Appaññāṇanti appaññāyanaṃ. Ādi-saddena viññāṇe asati nāmarūpassa appaññāṇanti evamādiṃ saṅgaṇhāti. Sanniṭṭhānasaṅkhātanti saddahanākārena pavattasanniṭṭhānasaṅkhātaṃ. Adhimokkhanti nicchayākāravimokkhaṃ saddhāvimokkhañca. Tenāha pāḷiyaṃ ‘‘saddahatha metaṃ, bhikkhave’’ti. Saddhāsahitañhi nicchayākāravimokkhaṃ sandhāyāha ‘‘sanniṭṭhānasaṅkhātaṃ adhimokkha’’nti. Antoti pariyanto. Parito chijjati etthāti paricchedo.

「续识」生起时，于此生中便有识相续的存在。不存在者，谓“识应当被观察”，即观察续识。凡所有的非善业缠累中，续识是否能被观察？一旦失明，就不能观察任何识。所谓长老（Thera）谓“比库们”开示。他以强调智慧完善之意，驳斥误解。所谓无知（Appaññāṇa），即无慧知。起首文字所述，指识的无明，即名色不明之识。所谓“现行集合”，指由文字所引，以“现行集合”为名称。所谓“断证”，谓决断与信心的确认。注记引用巴利文：“比库们，应当相信此”为例。连结信心与断证，称为“现行集合断证”。所谓“终结”，即终止。终止即分割此处谓分隔也。

Parivīmaṃsanasuttavaṇṇanā niṭṭhitā. · 审察经注释完毕。

2. Upādānasuttavaṇṇanā2. 取经注释

§52

52. Ārammaṇādibhāvena saṃvattanato upādānānaṃ hitāni upādāniyāni, tesu upādāniyesu. Tenāha ‘‘catunnaṃ upādānānaṃ paccayesū’’ti. Assādaṃ anupassantassāti asādetabbaṃ micchāñāṇena anupassato. Tadāhāroti soḷasa vā vīsaṃ tiṃsaṃ cattālīsaṃ paññāsaṃ vā āhāro paccayo etassāti tadāhāro. Aggikkhandho viya tayo bhavā ekādasahi aggīhi ādittabhāvato etadeva bhavattayaṃ. Aggi…pe… puthujjano aggikkhandhasadisassa bhavattayassa paribandhanato.

「因缘及根本等持续而形成执著之所缘，此执著为应舍弃之事。」于这些应舍弃处，故有「四种执著的原因」之说。所谓「无满足地不观察」，即由错误见解而不加观察。所谓特定食物乃十六、二十、三十、四十、五十种之一之食物依赖。三火焰如火块一般，具有十一种火焰灼烧的性质，此即此二者。凡夫人因身似火块，束缚于此境。

Kammaṭṭhānassāti vipassanākammaṭṭhānassa. Tenāha ‘‘tebhūmakadhammesū’’ti. Dhammapāsādanti lokuttaradhammapāsādaṃ. So hi accuggataṭṭhena ‘‘pāsādo’’ti vuccati. Satipaṭṭhānamahāvīthiyaṃ phalakkhaṇe pavattāyāti.

「道场」者，谓观修法门中通达无上法之僧院或禅净所。彼处即由高处而名为“楼阁”，闻名于世。正念念处教导论认为其为弘扬修行之大道。

Upādānasuttavaṇṇanā niṭṭhitā. · 《取经》注释完毕。

3-4. Saṃyojanasuttadvayavaṇṇanā3-4. 《结经》二经注释

§53-54

53-54. Mahantavaṭṭappabandhaopammabhāvena telapadīpassa āhatattā ‘‘mahantañca vaṭṭikapālaṃ gahetvā’’ti vuttaṃ. Purimanayenevāti purimasmiṃ upādāniyasutte vuttanayeneva. Tathā vinetabbānaṃ puggalānaṃ ajjhāsayavasena hi imesaṃ suttānaṃ evaṃ vacanaṃ evaṃ desanā. Esa nayo ito paresupi.

53-54. 以大轮结喻，如光照油灯，使油灯的燃油得以点燃，故有“并且持有大轮烛柄”之说。所谓上文所言，即指前文《取依物经》中的叙述。此乃对当修止戒人的心意的教导，故此经典用此语句来说明。这一引导法，也适用于他处。

Saṃyojanasuttadvayavaṇṇanā niṭṭhitā. · 《结经》二经注释完毕。

5-6. Mahārukkhasuttadvayavaṇṇanā5-6. 《大树经》二经注释

§55-56

55-56.Ojaṃ abhiharantīti rasaharaṇiyo viya purisassa sarīre rukkhamūlāni rukkhassa pathavīāporase upari āropenti. Tesaṃ tathā āropanaṃ ‘‘ojāyā’’tiādinā vibhāveti. Hatthasatubbedhamassāti hatthasatubbedho, hatthasataṃ ubbiddhassapi. Etthāti etissaṃ vaṭṭakathāyaṃ. Kammārohananti kammapaccayo.

55-56. 所谓提升力量，犹如人身驱使树根般将树木安置于地面之上。对此提升过程，以“力量”诸词加以说明。又云“如手百指所托”者，虽谓手有百指，实指多而细微。此为对大轮说中的“提升”意的注释。作业提升，乃指业为因缘。

Puna etthāti etissaṃ vivaṭṭakathāyaṃ. Vaṭṭadukkhaṃ nāsetukāmassa daḷhaṃ uppannasaṃvegañāṇaṃ sandhāya ‘‘kuddālo viyā’’ti āha. Tato nibbattitañāṇaṃ samādhipacchiyā ṭhitaṃ nissāya pavattetabbavipassanārambhañāṇaṃ. Rukkhacchedanapharasu viyāti evaṃbhūtassa vipassanā ekantato vaṭṭacchedāya hotiyevāti āha ‘‘rukkhassa…pe… manasikarontassa paññā’’ti. Tattha kammaṭṭhānanti vipassanākammaṭṭhānaṃ. Taṃ catubbidhavavatthānavasena vīsati pathavīkoṭṭhāsā, dvādasa āpokoṭṭhāsā, cattāro tejokoṭṭhāsā, cha vāyokoṭṭhāsāti dvecattālīsāya koṭṭhāsesu. Viññāṇassa cāti iti-saddo ādiattho pakārattho ca. Tena bhūtarūpāni viññāṇasampayuttadhamme ca saṅgaṇhāti. Sattasu sappāyesu yassa alabhantassa kammaṭṭhānaṃ vibhūtaṃ hutvā na upaṭṭhāti, taṃ sandhāyāha ‘‘aññataraṃ sappāya’’nti. Sesaṃ suviññeyyameva.

复次“此处者”，为本轮注释里之语。对于欲除去轮苦者，应具坚固的起悟之知，“如刀”喻其锐利坚硬。继而，以止禅作为基础，以此生起的观察禅知为支，始能够开展见法修习。正如劈木利刃，即是观断轮苦的止禅修持。此处所说的修习处，指的是观禅修习处。用四类境起的例子约二十处地界，十二处水界，四处光界，六处风界，总计四十二界。识的现象名为“识”是此词义及表法。此处包含了识类别的所有实体，乃指与识相应的法。若有众生未得此处修习法之具足，则谓其“另有一种修习处”。余下的修习法应详尽知悉。

Mahārukkhasuttadvayavaṇṇanā niṭṭhitā. · 《大树经》二经注释完毕。

7. Taruṇarukkhasuttavaṇṇanā7. 《幼树经》注释

§57-59

57-59.Palimajjeyyāti allakaraṇavasena parito pāḷiṃ bandheyya. Tathā karonto yasmā ca tattha tiṇagacchādīnaṃ mūlasantānaggahaṇena taṃ ṭhānaṃ sodheti nāma, tasmā vuttaṃ ‘‘sodheyyā’’ti. Paṃsunti assa pavaḍḍhakārakaṃ, āgantukaṃ paṃsunti attho. Dadeyyāti pakkhipeyya. Tenāha ‘‘thaddha’’ntiādi. Vuttanayenevāti ‘‘rukkhaṃ nāsetukāmo puriso viyā’’tiādinā pañcamasutte vuttanayena. Aṭṭhamanavamāni uttānatthāneva vuttanayattā.

57-59.“巴利文践行”者，意谓以规范方式环绕巴利语文本。如此行事，是因此处守护田地之义必须对依稻禾草等根茎严密保持清洁整齐，故曰“应当清理”。泥土之中积尘者，称为增长尘埃者；外来之尘埃，称为不洁尘埃。给予尘埃，谓投掷。以此喻“堵塞”之义。正如第五经文所述“欲除去树木之人”之意。第八十九经文直接说明了此义。

Taruṇarukkhasuttavaṇṇanā niṭṭhitā. · 幼树经注释完毕。

10. Nidānasuttavaṇṇanā10. 因缘经注释

§60

60.Bahuvacanavasenāti kurū nāma jānapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhīvasena ‘‘kurū’’ti evaṃ bahuvacanavasena. Yattha bhagavato vasanokāsabhūto koci vihāro na hoti, tattha kevalaṃ gocaragāmakittanaṃ nidānakathāya pakati yathā ‘‘sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo’’ti. ‘‘Āyasmā’’ti vā ‘‘devānaṃ piyo’’ti vā bhavanti vā piyasamudāhāro esoti āha ‘‘āyasmāti piyavacanameta’’nti. Tayidaṃ piyavacanaṃ gāravavasena vuccatīti āha ‘‘garuvacanameta’’nti. Atidūraṃ accāsannaṃ atisammukhā atipacchato uparivāto unnatappadesoti ime cha nisajjadosā. Nīlapītalohitodātamañjiṭṭhapabhassaravasena chabbaṇṇānaṃ.

60.复数用法指称名为库鲁的诸邦国王子，因其国土狭小，则其属地连为一体，故称“库鲁”复数。因世尊居止之舍无固定住处，只诸兽聚落活动之地，故以地名如“萨咖之城”做行止说明。如称“具寿者”，或谓“天之爱者”，即充满慈爱与热诚，故此称为“具寿”之尊称。此为尊敬语，称谓尊重之意。此类词乃表示敬重。提及距离之远，指出敌对围困、地势高耸之处，此为六种尊敬词汇之一区，色彩如青、蓝、黄、赤、白宝石般光明鲜明。

Kulasaṅgahatthāyāti kulānuddayatāvasena kulānuggaṇhanatthāya. Sahassabhaṇḍikaṃ nikkhipanto viya bhikkhāpaṭiggaṇhanena tesaṃ abhivādanādisampaṭicchanena ca puññābhisandassa jananena. Paṭisammajjitvāti antevāsikehi sammaṭṭhaṭṭhānaṃ sakkaccakāritāya puna sammajjitvā. Ubhayantato paṭṭhāya majjhanti ādito paṭṭhāya vedanaṃ, jarāmaraṇato paṭṭhāya ca vedanaṃ pāpetvā sammasanamāha. Tikkhattunti ‘‘ādito paṭṭhāya anta’’ntiādinā vuttacaturākārupasaṃhite tayo vāre. Tena dvādasakkhattuṃ sammasanamāha. Amhākaṃ bhagavatā gambhīrabhāveneva kathitattā sesabuddhehipi evameva kathitoti dhammanvaye ṭhatvā vuttaṃ ‘‘sabbabuddhehi…pe… kathito’’ti.

族聚持手之意谓因族类增盛而需维系族众。犹如置千种宝物以恭敬者，以供养与迎接诸比库之礼节，因而生起功德加持。所谓相安为命终时以最终住所和平相处，亦即从共住者处合理获得适处。两边守护而立，居中以安坐入定，先受身体之苦，再受老死之苦，由此宽慰。所谓锐利者，指“初处即终处”之义，分三范畴以周全说明。于是宣示十二年苦修之忍耐。因世尊以深奥庄严而讲说此法，众佛亦皆依此而说，故法系相承而言“诸佛皆论及此”旨。

Pamāṇātikkameti aparimāṇatthe ‘‘yāvañcidaṃ tena bhagavatā’’tiādīsu (dī. ni. 1.3) viya. Atirekabhāvajotano hi yaṃ yāva-saddo. Tenāha ‘‘atigambhīroti attho’’ti. Avabhāsati khāyati upaṭṭhāti ñāṇassa. Tathā upaṭṭhānañhi sandhāya ‘‘dissatī’’ti vuttaṃ. Nanu esa paṭiccasamuppādo ekantagambhīrova, atha kasmā gambhīrāvabhāsatā jotitāti? Saccametaṃ, ekantagambhīratādassanatthameva panassa gambhīrāvabhāsaggahaṇaṃ, tasmā aññattha labbhamānaṃ cātukoṭikaṃ byatirekamukhena nidassetvā tamevassa ekantagambhīrataṃ vibhāvetuṃ ‘‘ekaṃ hī’’tiādi vuttaṃ. Etaṃ natthīti agambhīro agambhīrāvabhāso cāti etaṃ dvayaṃ natthi. Tena yathādassite cātukoṭike pacchimā ekakoṭi labbhatīti dasseti. Tenāha ‘‘ayaṃ hī’’tiādi.

“超越界限”之义者，为无限意思之表现。于“至此为止由世尊”等语中，出现过此义（《长部注释》第一章第三节）。“超越之光”实由“至此”一词而起。由此谓之“意思甚深”，其内涵显露、破除、护持智慧。又因显露之故，称之为“见”。此处针对因缘生起正是一切深邃之意，何故表示深奥之光明？真实即此，为了表现纯粹深邃之义，故以其他出处所见之四千万（数）之加重例，专示此处之纯正深邃，通过“唯一如此”等语说明。此说不可或缺，非空洞与空洞之显现，二者不可缺少。从所示例之四千万数中，西方四千万之一可得，以此说明“确如是”之义。

Yehi gambhīrabhāvehi paṭiccasamuppādo ‘‘gambhīro’’ti vuccati, te catūhi upamāhi ulliṅgento ‘‘bhavaggaggahaṇāyā’’tiādimāha. Yathā bhavaggaggahaṇatthaṃ hatthaṃ pasāretvā gahetuṃ na sakkā dūrabhāvato, evaṃ saṅkhārādīnaṃ avijjādipaccayasambhūtasamudāgatattho pakatiñāṇena gahetuṃ na sakkā. Yathā sineruṃ bhinditvā miñjaṃ pabbatarasaṃ pākatikapurisena nīharituṃ na sakkā, evaṃ paṭiccasamuppādagate dhammatthādike pakatiñāṇena bhinditvā vibhajja paṭivijjhanavasena jānituṃ na sakkā. Yathā mahāsamuddaṃ pakatipurisassa bāhudvayavasena pāraṃ tarituṃ na sakkā. Evaṃ vepullaṭṭhena mahāsamuddasadisaṃ paṭiccasamuppādaṃ pakatiñāṇena desanāvasena pariharituṃ na sakkā. Yathā pathaviṃ parivattetvā pākatikapurisassa pathavojaṃ gahetuṃ na sakkā, evaṃ itthaṃ avijjādayo saṅkhārādīnaṃ paccayā hontīti tesaṃ paṭiccasamuppādasabhāvo pākatikañāṇena nīharitvā gahetuṃ na sakkoti, evaṃ catubbidhagambhīratāvasena catasso upamā yojetabbā. Pākatikañāṇavasena cāyamatthayojanā katā diṭṭhasaccānaṃ tattha paṭivedhasabbhāvato, tathāpi yasmā sāvakānaṃ paccekabuddhānañca tattha sappadesameva ñāṇaṃ, buddhānaṃyeva nippadesaṃ. Tasmā vuttaṃ ‘‘buddhavisayaṃ pañha’’nti.

所谓因缘生起被称为“深邃”，由四种比喻说明“生有聚集之难”，如大师伸手欲取远处之物而不得，彼因缘所成之生法及诸行等如无明等所依缘起，初禅慧所难以取得。又如破罐而试图取山之髓“硬如山者”而不可能，因缘生起之法，正理与谛难破译割、分辨、知见。又如深海中多层波浪，难以一次越越越过去，因缘生起体犹如此广大，初禅智慧所难完全体认。譬如大地转动，欲取地之沃土亦不可能。正因如此，无明等为诸行之因缘，其因缘生起种类以四层深邃进行比附说明。又以初禅慧建立（四圣谛）真实体识，虽有此知，然因弟子与声闻、（独觉）辟支佛皆为断法共闻知识，佛之觉法为真断灭道故称“佛境问题”也。

Māti paṭisedhe nipāto. Svāyaṃ ‘‘uttānakuttānako viya khāyatī’’ti vacanaṃ sandhāya vuttoti āha ‘‘mā bhaṇīti attho’’ti. Ussādentoti paññāvasena ukkaṃsantoti attho. Apasādentoti nibbhacchanto, niggaṇhantoti attho. Tenāti mahāpaññabhāvena.

“母亲”反对之重叠助词。以“看似将被推倒之肋骨”之句为例说明，意谓“不可言说”。“兴奋”即具慧安全之兴起，“抑制”意为压伏、遏止，“止息”意谓终止，“抑止”意指约束。由此显示包含大智之意。

Tatthāti therassa satipi uttānabhāve paṭiccasamuppādassa aññesaṃ gambhīrabhāve. Subhojanarasapuṭṭhassāti sundarena bhojanarasena positassa. Katayogassāti nibbuddhapayoge kataparicayassa. Mallapāsāṇanti mallehi mahābaleheva khipitabbapāsāṇaṃ. Kuhiṃ imassa bhāriyaṭṭhānanti kasmiṃ passe imassa pāsāṇassa garutarapadesoti tassa sallahukabhāvaṃ dīpento vadati.

此言上座及长老自有起立不动之状，如同因缘生起中某些其他方面之深奥状。以“善生美饭洁净”等喻示，谓因正食而美好。所说“卡他优加”即觉悟之机缘相应。玛拉石头即猛力用手之石。问“其配偶何所”，意指在何处何时，如何观察此石之沉重与轻便，藉以显示其轻重之义。

Timirapiṅgalenevadīpenti tassa mahāvipphārabhāvato. Tenāha ‘‘tassa kirā’’tiādi. Pakkuthatīti pakkuthantaṃ viya parivattati parito vattati. Lakkhaṇavacanañhetaṃ. Piṭṭhiyaṃ sakalikaaṭṭhikā piṭṭhipattaṃ. Kāyūpapannassāti mahatā kāyena upetassa, mahākāyassāti attho. Piñcha vaṭṭīti piñcha kalāpo. Supaṇṇavātanti nāgaggahaṇādīsu pakkhapapphoṭanavasena uppajjanakavātaṃ.

如天黑黄昏之光，显示其极大变化。由此有“他的”诸类似语句。谓其环绕转动。此为指示词。谓为树叶状，常见纹理。谓大身之入体者。谓五团块。谓洁净飞鸟音风声。

‘‘Pubbūpanissayasampattiyā’’tiādinā uddiṭṭhakāraṇāni vitthārato vivarituṃ ‘‘ito kirā’’tiādi vuttaṃ. Tattha itoti ito bhaddakappato. Satasahassimeti satasahassame. Haṃsavatī nāma nagaraṃ ahosi jātanagaraṃ. Dhurapattānīti bāhirapattāni, yāni dīghatamāni.

以“前因俱足之故”等述展开，欲详述“此处”的因由，故以“这里的”为例。故此处“这里”即“那里”上所在之地方。数为十万多。哈姆斯瓦蒂即一城市，为出生地。极长之外帷帐为“长帷幔”。

Kaniṭṭhabhātāti vemātikabhātā kaniṭṭho yathā amhākaṃ bhagavato nandatthero. Buddhānañhi sahodarā bhātaro nāma na honti. Tattha jeṭṭhā tāva nuppajjanti, kaniṭṭhānaṃ pana asambhavo eva. Bhoganti vibhavaṃ. Upasantoti corajanitasaṅkhobhavūpasamena upasanto janapado.

『幼弟弟兄』者，犹如我们果德玛世尊的长老难陀比库的弟弟。佛陀们的兄弟并非真正称为弟兄。其间长者尚可生起，幼弟弟兄则实难产生。彼等享受富裕。『安息』是指因贼盗所起之扰乱而得以消除，如此而平息，国土由此安定。

Dvesāṭake nivāsetvāti sāṭakadvayameva attano kāyaparihāriyaṃ katvā, itaraṃ sabbasambhāraṃ attanā mocetvā.

『断除憎恨』者，是说诸比库断绝两种憎恨，即断绝对自身身体的损害，及断脱其他一切烦恼。

Pattaggahaṇatthanti antopakkhittauṇhabhojanattā pattassa aparāparaṃ hatthe parivattentassa sukhena pattaggahaṇatthaṃ. Uttarisāṭakanti attano uttariyaṃ sāṭakaṃ. Etāni pākaṭaṭṭhānānīti etāni yathāvuttāni bhagavato desanāya pākaṭāni buddhe buddhasāvake ca uddissa therassa puññakaraṇaṭṭhānāni, paccekabuddhaṃ pana bodhisattañca uddissa therassa puññakaraṇaṭṭhānāni bahūniyeva.

『持钵』之义，因腹中饥饿而轮转钵盂，因而获取持钵之乐。『上钵』即自持之饮钵。此等乃是显而易见之处，乃依照世尊教法所示，佛陀与佛弟子等在此乐事中得根据，而阿拉汉及初转法轮之菩萨亦然，皆多以此为功德之所依。

Paṭisandhiṃ gahetvāti amhākaṃ bodhisattassa paṭisandhiggahaṇadivaseyeva paṭisandhiṃ gahetvā.

『承接』意指在我等菩萨承接继承之日，即承接延续。

Uggahanaṃ pāḷiyā uggaṇhanaṃ, savanaṃ atthasavanaṃ, paripucchanaṃ gaṇṭhiṭṭhānesu atthaparipucchanaṃ, dhāraṇaṃ pāḷiyā pāḷiatthassa ca citte ṭhapanaṃ. Sabbañcetaṃ idha paṭiccasamuppādavasena veditabbaṃ, sabbassapi buddhavacanassa vasenātipi vaṭṭati. Sotāpannānañca…pe… upaṭṭhāti tattha sammohavigamena ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti attapaccakkhavasena upaṭṭhānato . Nāmarūpaparicchedoti saha paccayena nāmarūpassa paricchijja avabodho. Catūhīti dhammagambhīrādīhi catūhi gambhīratāhi sabbāpi gambhīratā.

『举持』为巴利语『uggaṇhana』意，即对教义意义的听闻。『发问』在结点处即为就意义而问。『持记』为巴利语，意为在心中留存。此诸皆依缘起法应知，应了知佛陀诸语中无不有所涵，甚至超过凡例。『初果入流者』……此处因断除惑乱，正知正觉，具足了知『一切起法即一切灭法』的真理而生起安住。『名色分别』者，缘于因缘生起对名色之断见与悟解。『四者』乃由法义之深奥，乃诸深义之集合，皆为深奥含义。

Sāvakehi desitā desanāpi pana satthu eva desanāti āha ‘‘mayā dinnanaye ṭhatvā’’ti. ‘‘Sekkhena nāma nibbānaṃ sabbākārena paṭividdhaṃ na hotī’’ti na tassa gambhīratāti tassa gambhīrassa upādānassa gambhīratā viya suṭṭhu diṭṭhā nāma hoti. Tasmā āha ‘‘idaṃ nibbānameva gambhīraṃ, paccayākāro pana uttānako jāto’’ti. Nibbānañhi sabbepi asekkhā sabbaso paṭivijjhanti nippadesattā, paccayākāraṃ pana sammāsambuddhāyeva anavasesato paṭivijjhanti, na itare. Tasmā paccayavasena ‘‘idaṃ aparaddha’’nti vuttaṃ theraṃ apasādentena. Tameva hissa anavasesato paṭivedhābhāvaṃ vibhāvetuṃ ‘‘atha kasmā’’tiādi vuttaṃ. Asatipi dhammato bhede saṃyojanatthaanusayatthavasena pana tesaṃ labbhamānabhedaṃ gahetvā ‘‘ime cattāro kilese’’ti vuttaṃ. Añño hi tesaṃ bandhanattho, añño thāmagamanaṭṭhoti. Esa nayo sesesupi. Iti imesaṃ kilesānaṃ appahīnattā tathārūpaṃ upanissayasampadaṃ abhāvayatova anuttānameva dhammaṃ uttānanti na vattabbamevāti adhippāyo. Cattāri aṭṭha soḷasa vā asaṅkhyeyyānīti idaṃ mahābodhisattānaṃ santāne bodhiparipācakadhammānaṃ tikkhamajjhimamudubhāvasiddhakālavisesadassanaṃ, tañca kho mahābhinīhārato paṭṭhāyāti vadanti. Etehīti yathāvuttabuddhasāvakaaggasāvakapaccekabuddhasammāsambuddhānaṃ visesādhigamehi. Paccanīkanti paṭikkūlaṃ viruddhaṃ. Sabbathā paccayākārapaṭivedho nāma sammāsambodhiyādhigamo evāti vuttaṃ ‘‘paccayākāraṃ paṭivijjhituṃ vāyamantassevā’’ti. Navahi ākārehīti uppādādīhi navahi paccayākārehi. Vuttañhetaṃ paṭisambhidāyaṃ (paṭi. ma. 1.45) –

虽弟子所演说，但唯有世尊所说为真实说法，其言曰：『乃我出家以后立下之说』。『圣者虽学，涅槃不可证尽』，非指其深奥程度，实乃指对此深奥执著障碍见亦确切识见。因此世尊言『此涅槃本为深义，因缘现象反生』。涅槃之道，诸阿拉汉皆具足彻证，而因缘现象唯由正觉佛乃能无余证知，余师不能。故有言称『此缘所生为过失』，以此老太師内心疑惑，故言『为何如是？』。所谓不实之法，借由断除烦恼藉由潜伏与净除之分别，乃言四漏烦恼也。其有为或为束缚，有为或为出离之所，乃烦恼之理也。此理乃终极，无法以余法加以更过。十八种乃无数菩萨之成佛之功德成熟期之特异显现，而此显示即为大努力者之立场。是由如是之佛弟子、最初弟子、菩萨和正觉佛之诸特殊成就而说。反对与背离唯及于因缘之现象说明，皆为正觉佛之正觉所证明。说曰：『欲贯通因缘故当勤学之』。所谓九种因缘，指起灭因缘之九类。此言出于分解义经（paṭisambhidāya）——

‘‘Avijjāsaṅkhārānaṃ uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saṃyogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca, imehi navahākārehi avijjā paccayo, saṅkhārā paccayasamuppannā’’tiādi.

『无明行』的生起、存在、运行、作为因缘、结合、变易、生起、原因、条件之存在，乃至这九种形态，作为条件者是无明，依无明而生起的即是行。

Tattha navahākārehīti navahi paccayabhāvūpagamanehi ākārehi. Uppajjati etasmā phalanti uppādo, phaluppattiyā kāraṇabhāvo. Sati ca avijjāya saṅkhārā uppajjanti, nāsati, tasmā avijjā saṅkhārānaṃ uppādo hoti. Tathā avijjāya sati saṅkhārā pavattanti ca nimiyanti ca. Yathā ca bhavādīsu khipanti, evaṃ tesaṃ avijjā paccayo hoti, tathā āyūhanti phaluppattiyā ghaṭenti saṃyujjanti attano phalena. Yasmiṃ santāne sayaṃ uppannā, taṃ palibundhanti paccayantarasamavāye udayanti uppajjanti, hinoti ca saṅkhārānaṃ kāraṇabhāvaṃ upagacchati. Paṭicca avijjaṃ saṅkhārā ayanti pavattantīti evaṃ avijjāya saṅkhārānaṃ kāraṇabhāvūpagamanavisesā uppādādayo veditabbāti. Uppādaṭṭhitīti ca tiṭṭhati etenāti ṭhiti, kāraṇaṃ. Uppādo eva ṭhiti uppādaṭhiti. Esa nayo sesesupi. Idañca paccayākāradassanaṃ yathā purimehi mahābodhimūle pavattitaṃ, tathā amhākaṃ bhagavatāpi pavattitanti acchariyavegābhihatā dasasahassilokadhātu saṅkampi sampakampīti dassento ‘‘diṭṭhamatte’’tiādimāha.

此处所谓九种形态，谓九种条件状态的显现。由此产生故其有果，称为生起，即因缘关系。念觉之下，因无明故行生起不灭，故无明是行之生起。又因无明，行生起、转变，作为因缘起作用。如生命等皆迅疾相续，故无明为其条件，形成结合，因果相成而结合。新生的于流中者，受前后缘推动而兴起、生起、湮灭。其继承作用即为行之因果因缘。依无明则行为条件，行由条件共同行动而起——生起、存立、作用、因缘皆应观察。所谓生起存在，是指存在、止息与因缘。所谓生起亦即存在所依。此理贯通诸处。如佛陀在为觉根本时曾示现，以惊异疾速震动十万亿世界诸界而示现“已见如此”等。因缘法即缘起法。其谓缘起法，因缘乃为实质生起之因。故曰“此为因缘法”。此中所指者生、老死之因缘。对色名分界限及缘取，非首要执着，乃随次第产生智慧识。此双重特性称为‘先知先觉而未觉’，弃绝常存等见后由观行功德反证现行名为逆行，因见断爱而成圣道，圣道亦由断中生起，遂集逆转断见之智慧。此双重层次称为‘断智慧见而微觉’。经以织网喻，有网则所织，网动作构成网计，织网者即造物者。网虽欲展开环绕成片已成既成状态。网之缠绕即织网之前后相续状。大体所述即如名辞。平等引出，谓前后同一而归入，其意谓不等曲直。因而网绞缠绕各层次如波浪相互交接，互相缠绕而成网。由相互交错形成状态，显现明显而不可顺畅明了，故曰不善转。故称『不能直行因缘形状』。所谓菩萨有二者，一即独觉菩萨，一即大觉菩萨。此中所言自性义者，谓自身本质，兼有自身说教与随别人所说教义。诸处皆称为粟子状，此为相似形。故称为结缚。所谓条件被搅乱者，谓因缘法中具有常乐无我等性质而扰乱。不能使条件得到直接明了，谓无法顺畅运作。故言为『六十二……缚结』。

Etassa dhammassāti etassa paṭiccasamuppādasaññitassa dhammassa. So pana yasmā atthato hetuppabhavānaṃ hetu. Tenāha ‘‘etassa paccayadhammassā’’ti . Jātiādīnaṃ jarāmaraṇapaccayatāyāti attho. Nāmarūpaparicchedo tassa ca paccayapariggaho na paṭhamābhinivesamattena hoti, atha kho tattha aparāparaṃ ñāṇuppattisaññitena anu anu bujjhanena. Tadubhayabhāvaṃ pana dassento ‘‘ñātapariññāvasena ananubujjhanā’’ti āha. Niccasaññādīnaṃ pajahanavasena pavattamānā vipassanādhamme paṭivijjhati eva nāma hoti paṭipakkhavikkhambhanena tikkhavisadabhāvāpattito, tadadhiṭṭhānabhūtā ca tīraṇapariññā ariyamaggo ca pariññāpahānābhisamayavasena pavattiyā tīraṇappahānapariññāsaṅgaho cāti tadubhayapaṭivedhābhāvaṃ dassento ‘‘tīraṇappahānapariññāvasena appaṭivijjhanā’’ti āha. Tantaṃ vuccati paṭavīnanatthaṃ tantavāyeti tantaṃ āvañchitvā pasāritasuttavaṭṭitaṃ nīyatīti katvā, taṃ pana tantākulatāya nidassanabhāvena ākulameva gahitanti āha ‘‘tantaṃ viya ākulajātā’’ti. Saṅkhepato vuttamatthaṃ vitthārato dassento ‘‘yathā nāmā’’tiādi vuttaṃ. Samānetunti pubbenāparaṃ samaṃ katvā ānetuṃ, avisamaṃ ujuṃ kātunti attho. Tantameva vā ākulaṃ tantākulaṃ, tantākulaṃ viya jātā bhūtā tantākulakajātā. Majjhimaṃ paṭipadaṃ anupagantvā antadvayapakkhandena paccayākāre khalitvā ākulabyākulā honti, teneva antadvayapakkhandena taṃtaṃdiṭṭhiggāhavasena paribbhamantā ujukaṃ dhammaṭṭhititantaṃ paṭivijjhituṃ na jānanti. Tenāha ‘‘na sakkonti paccayākāraṃ ujuṃ kātu’’nti. Dve bodhisatteti paccekabodhisattamahābodhisatte. Attano dhammatāyāti attano sabhāvena, paropadesena vināti attho. Tattha tattha guḷakajātanti tasmiṃ tasmiṃ ṭhāne jātaguḷakaṃ piṇḍisuttaṃ. Tato eva gaṇṭhibaddhanti vuttaṃ. Paccayesu pakkhalitvāti aniccadukkhānattādisabhāvesu paccayadhammesu niccādibhāvavasena pakkhalitvā. Paccaye ujuṃ kātuṃ asakkontoti tasseva niccādigāhassa avissajjanato paccayadhammanimittaṃ attano dassanaṃ ujuṃ kātuṃ asakkonto idaṃsaccābhinivesakāyaganthavasena gaṇṭhikajātā hontīti āha ‘‘dvāsaṭṭhi…pe… gaṇṭhibaddhā’’ti.

所有出家众或婆罗门中，依赖着世间常见各种执着见而卑劣糜烂、为世俗俚语所污染者，其家系称为『家族结』，此谓女阴种系中混乱的结块。所谓家系，此乃树枝处的寄生之物。在此，亦是寄生于女阴家族的一类，类如草类之寄生，彼女阴寄生物以杂草类采集，使其纠缠，不得其正如顶峰、根基难以明确辨别。故曰『如此等例』。此处为两者，并称为家族结与寄生物。复如前所述，谓‘诸众生如是等’者。曰“如此等众生”如前所说。

Ye hi keci samaṇā vā brāhmaṇā vā sassatadiṭṭhiādi diṭṭhiyo nissitā allīnā, vinanato kulāti itthiliṅgavasena laddhanāmassa tantavāyassa gaṇṭhikaṃ nāma ākulabhāvena aggato vā mūlato vā duviññeyyāvayavaṃ khalitabandhasuttanti āha ‘‘kulāgaṇṭhikaṃ vuccati pesakārakañjiyasutta’’nti. Sakuṇikāti vaṭṭacāṭakasakuṇikā. Sā hi rukkhasākhāsu olambanakulāvakā hoti. Tañhi sā kulāvakaṃ tato tato tiṇahīrādike ānetvā tathā tathā vinandhati, yathā tesaṃ pesakārakañjiyasuttaṃ viya aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ vivecetuṃ vā na sakkā. Tenāha ‘‘yathā’’tiādi. Tadubhayampīti kulāgaṇṭhikanti vuttaṃ kañjiyasuttaṃ kulāvakañca. Purimanayenevāti ‘‘evameva sattā’’tiādinā pubbe vuttanayeneva.

欲行众与出家众，彼等如同春季古林中相互依傍的乱草，纵然栖息荒野，不同类杂乱纠缠而立。它们虽然共存，亦互生纠结。此情即如愚昧杂乱之相，未可分别，故喻以“如乱草一般”。此处所示之理，于下文予以说明。简要来说，此义已详细述说。

Kāmaṃ muñjapabbajatiṇāni yathājātānipi dīghabhāvena patitvā araññaṭṭhāne aññamaññaṃ vinandhitvā ākulāni hutvā tiṭṭhanti, tāni pana tathā dubbiveciyāni yathā rajjubhūtānīti dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Sesamettha heṭṭhā vuttanayameva.

众欲群体于荒野山林中，彼此相互纠缠，恰如颤抖的柳枝枝叶。虽同处一方，彼此纷乱不清，正如有无条理的杂草乱生。其状如前所述，故于下文继续阐释。

Apāyoti ayena sukhena, sukhahetunā vā virahito. Dukkhassa gatibhāvatoti apāyikassa dukkhassa pavattiṭṭhānabhāvato. Sukhasamussayatoti ‘‘abbhudayato vinipatitattā’’ti virūpaṃ nipatitattā yathā tenattabhāvena sukhasamussayo na hoti, evaṃ nipatitattā. Itaroti saṃsāro nanu ‘‘apāya’’ntiādinā vuttopi saṃsāro evāti? Saccametaṃ, nirayādīnaṃ pana adhimattadukkhabhāvadassanatthaṃ apāyādiggahaṇaṃ gobalibaddañāyena ayamattho veditabbo. Khandhānañca paṭipāṭīti pañcannaṃ khandhānaṃ hetuphalabhāvena aparāparuppatti. Abbhocchinnaṃ vattamānāti avicchedena pavattamānā.

“地狱”者，谓由苦及因缘之故被隔离而苦，亦即苦之流转性质。此非真实安乐，故曰“不安之所”。此语指出依于苦道因缘的实情。此理应知，因于五蕴以因果而生起、消逝。曰“消尽永续”，谓断不断流转。

Taṃ sabbampīti taṃ ‘‘apāya’’ntiādinā vuttaṃ sabbaṃ apāyadukkhañceva vaṭṭadukkhañca. Mahāsamudde vātakkhittā nāvā viyāti idaṃ paribbhamanaṭṭhānassa mahantabhāvadassanatthañceva paribbhamanassa anavattitadassanatthañca veditabbaṃ. Sesaṃ vuttanayameva.

「所有皆是」者，于「堕地狱」等名义中所说的一切，皆应理解为地狱之苦及贪嗔之苦的循环。正如在大海中被风吹动的船只一样，此处当知这一轮回之处具有大规模的显现，同时也显示出轮回的不断无尽。其余语句，亦复如是。

Nidānasuttavaṇṇanā niṭṭhitā. · 因缘经注释完毕。

Dukkhavaggavaṇṇanā niṭṭhitā. · 苦品注释完毕。

7. Mahāvaggo

第七　大品

1. Assutavāsuttavaṇṇanā1. 无闻者经注释

§61

61.‘‘Assutavā’’ti sotadvārānusārena upadhāritaṃ, upadhāraṇaṃ vā sutaṃ assa atthīti sutavā, tappaṭikkhepena na sutavāti assutavā. Vā-saddo cāyaṃ pasaṃsāyaṃ, atisayassa vā bodhanako, tasmā yassa pasaṃsitaṃ, atisayena vā sutaṃ atthi, so ‘‘sutavā’’ti saṃkilesaviddhaṃsanasamattho pariyattidhammaparicayo ‘‘taṃ sutvā tathattāya paṭipatti ca sutavā’’ti iminā padena pakāsito. Atha vā sotabbayuttaṃ sutvā kattabbanipphattiṃ suṇīti sutavā. Tappaṭikkhepena na sutavāti assutavā. Tenāhu porāṇā ‘‘āgamādhigamābhāvā, ñeyyo assutavā itī’’ti. Tathā cāha ‘‘khandhadhātu…pe… vinicchayarahito’’ti. Tattha vācuggatakaraṇaṃ uggaho, tattha paripucchanaṃ paripucchā, kusalehi saha codanāpariharaṇavasena vinicchayassa kāraṇaṃ vinicchayo. Puthūnanti bahūnaṃ. Kilesādīnaṃ kilesābhisaṅkhārānaṃ vitthāretabbaṃ paṭisambhidāmagganiddesesu (mahāni. 51, 94) āgatanayena. Andhaputhujjano gahito ‘‘nālaṃ nibbinditu’’ntiādivacanato. Āsannapaccakkhavācī idaṃ-saddoti āha ‘‘imasminti paccuppannapaccakkhakāyaṃ dassetī’’ti. Catūsu mahābhūtesu niyuttoti cātumahābhūtiko. Yathā pana mahāmattikāya nibbattaṃ mattikāmayaṃ, evamayaṃ catūhi mahābhūtehi nibbatto ‘‘catumahābhūtamayo’’ti vuttaṃ. Nibbindeyyāti nibbindanampi āpajjeyya. Nibbindanā nāma ukkaṇṭhanā anabhiratibhāvatoti vuttaṃ ‘‘ukkaṇṭheyyā’’ti. Virajjeyyāti vītarāgo bhaveyya. Tenāha ‘‘na rajjeyyā’’ti. Vimucceyyāti idha pana accantāya vimuccanaṃ adhippetanti āha ‘‘muccitukāmo bhaveyyā’’ti. Catūhi ca rūpajanakapaccayehi āgato cayoti, ācayo, vuddhi. Cayato apakkamoti apacayo, parihāni. Ādānanti gahaṇaṃ, paṭisandhiyā nibbatti. Bhedoti khandhānaṃ bhedo. So hi kaḷevarassa nikkhepoti vuttoti āha ‘‘nikkhepananti bhedo’’ti.

第六十一条「未闻所闻者」者，是按照耳门之注释所引，其意乃为「被引入的所闻」；引入即是闻得之意。因若加否定前缀，则称之为未闻所闻者。『瓦』字此处表示赞叹或觉悟之意，故凡被赞美或觉知之法，则称为所闻者。此语表明，如实听闻并由此修行者，便是所闻识者。又或谓听闻与实修应相应，故称为所闻。否定前缀所成的未闻所闻者，古往今来说云：「诵经之得失，未闻所闻者宜当取舍。」又云：「五蕴、六根……检查之无遗。」此处作说话者提出问题与解答，俱系善人无疏漏之因，因此检查乃其起因。众多释义，甚多，例如关于烦恼及其蕴由之详解，皆载于辨法集大要（大集卷五十一、九十四）中。无知凡夫困顿不悦，言曰「不堪厌烦」等。未来因缘的语汇，标明「此名为此时间、因缘而现起之语」，称为「因缘所缘语」。四大中包含四大成分，称为四大法。譬如大土成泥土之质，此地亦如是由四大成分构成，称「四大成泥」等。沮丧者应生厌烦，厌烦即是不乐之意，称「不悦」等。超然者应无爱染，称为「无染」；故云「不可迷失」。解脱者为极致自由意义，故有欲解脱心者。四大色根因而生、长、衰、灭，所谓生成、增长、退减、破坏。接受名就是收摄，续集即再生。分解即五蕴的分解。具称为肉体之弃置，故称为「弃置」分解。

Paññāyantīti pakārato ñāyanti. Rūpaṃ pariggahetuṃ pariggaṇhanavasenapi rūpaṃ ālambituṃ. Ayuttarūpaṃ katvā taṇhādīhi pariggahetuṃ arūpaṃ pariggaṇhituṃ yuttarūpaṃ karoti tesaṃ bhikkhūnaṃ sappāyabhāvato. Tenāha ‘‘kasmā’’tiādi. Nikkaḍḍhantoti tato gāhato nīharanto.

智慧者乃能领悟事理之人。以摄受色相，即以收受理解之力，摄受色界。通过摄受非色界色相，加以比较，得成为更适当摄受色法者。诸比库因而具足妙善，故有「何故」等比喻言。摄受之意，即专心赴合入境，根精讨入摄也。

Manāyatanassevanāmaṃ, na samādhipaññattīnaṃ ‘‘cittaṃ paññañca bhāvayaṃ (saṃ. ni. 1.23, 192; peṭako. 22; mi. pa. 1.9.9), citto gahapatī’’tiādīsu (dha. pa. aṭṭha. 74) viya. Cittīkātabbabhūtaṃ vatthu etassāti cittavatthu, tassa bhāvo cittavatthutā, tena kāraṇena cittabhāvamāha. Cittagocaratāyāti cittavicittavisayatāya. Sampayuttadhammacittatāyāti rāgādisaddhādisampayuttadhammavasena cittasabhāvattā. Tena cittatāya cittattamāha. Vijānanaṭṭhenāti bujjhanaṭṭhena. Ajjhositanti ajjhosābhūtāya taṇhāya gahitaṃ. Tenāha ‘‘taṇhāyā’’tiādi. Parāmasitvāti dhammasabhāvaṃ aniccatādiṃ atikkamitvā parato niccādito āmasitvā. Aṭṭhasatanti aṭṭhādhikaṃ sataṃ. Nava mānāti seyyassa ‘‘seyyohamasmī’’tiādinā āgatā navavidhamānā. Brahmajāle āgatā sassatavādādayo dvāsaṭṭhidiṭṭhiyo. Evanti vuttākārena. Yasmā taṇhāmānadiṭṭhiggāhavasena puthujjanena daḷhaggāhaṃ gahitaṃ, tasmā so tattha nibbindituṃ nibbidāñāṇaṃ uppādetuṃ na samattho.

「心所造作」者，非专指禅定中心之所称「心境」。《相应部》云「当兴心慧」，《小部》有所云「心为主人」。此即所说心应本处，心之性质即为心之原理，故称心性。心所缘，即心之所摄受之境界。合相依存心法，即以贪嗔等及信等相应，心得具足其性。心性谓心之性质也。认识所指处，即称为识所。热恼者，即心内有渴爱之执着。故云「因渴爱」等。远离此等染著者，已超越无常等法，生起他方常有之心，称为超越。数字八百以上。九种类型，即如「我是我者」等见相。梵网经亦载，有恒常论者共有六十二见。以此诸见而说。因渴爱及见解强固，无明凡夫由此深固执着，不能生起对烦厌之心，不能生出厌烦智慧。

Bhikkhaveti ettha iti-saddo ādiattho, tena ‘‘vara’’nti evamādikaṃ saṅgaṇhāti. Idaṃ anusandhivacanaṃ ‘‘kasmā āhā’’ti kathetukāmatāya kāraṇaṃ pucchati. Tenāha ‘‘paṭhamaṃ hī’’tiādi. Assutavatā puthujjanena. Tenāti bhagavatā. Ayuttarūpaṃ kataṃ ‘‘nibbindeyyā’’tiādinā ādīnavassa vibhāvitattā. Arūpe pana tathā ādīnavassa avibhāvitattā vuttaṃ ‘‘arūpaṃ pariggahetuṃ yuttarūpa’’nti, yuttarūpaṃ viya katanti adhippāyo. Gāhoti taṇhāmānadiṭṭhiggāho. ‘‘Nikkhamitvā arūpaṃ gato’’ti idaṃ bhagavatā ādīnavaṃ dassetvā rūpe gāho paṭikkhitto, na arūpe, tasmā ‘‘kātabbo nu kho so tatthā’’ti micchāgaṇhantānaṃ so tato rūpato nikkhamitvā arūpaṃ gato viya hotīti katvā vuttaṃ. Tiṭṭhamānanti tiṭṭhantaṃ. ‘‘Āpajjitvā viya hotī’’ti sabhāvena pavattamānaṃ ‘‘paṭhamavaye’’tiādinā rūpassa bhedaṃ vayādīhi vibhajitvā dasseti.

关于比库，语词本义即如是，因而其所谓「最佳」等汇聚。此为说明缘起之文句，询问所谓「何以故」者。答曰「初以为下贱」等。未闻所闻者，谓凡夫之所不适。佛所示：「由贪嗔等苦所烦恼」，谓为有漏所染。非色法亦由称为无烦恼之法故。此谓无烦恼法为如意法。所谓贪著习得的强固执著。佛说「离色入无色」，以示除色法习执而入无色界法之难，解色执之法已后入无色。如是，立论者或曰：「彼处不当如此。」正表明离色之时舍弃已执者执色之相，掉转入无色界，如是言。立止者，即停留。即如进入瓶中水体一般，意谓初生入无色之相，标出其色彼处之分离，按过程积分。

Pādassa uddharaṇeti yathā ṭhapitassa pādassa ukkhipane. Atiharaṇanti yathāuddhataṃ yathāṭṭhitaṭṭhānaṃ atikkamitvā haraṇaṃ. Vītiharaṇanti uddhato pādo yathāṭṭhitaṃ pādaṃ yathā na ghaṭṭeti, evaṃ thokaṃ passato pariṇāmetvā haraṇaṃ. Vossajjananti tathā parapādaṃ vītisāretvā bhūmiyaṃ nikkhipanatthaṃ avossajjanaṃ. Sannikkhepananti vossajjetvā bhūmiyaṃ samaṃ nikkhipanaṃ ṭhapanaṃ. Sannirujjhananti nikkhittassa sabbaso nirujjhanaṃ uppīḷanaṃ. Tattha tatthevāti tasmiṃ tasmiṃ paṭhamavayādike eva. Avadhāraṇena tesaṃ koṭṭhāsantarasaṅkamanābhāvamāha. Odhīti bhāvo, pabbanti sandhi. Paṭhamavayādayo eva hettha odhi pabbanti ca adhippetā. Paṭapaṭāyantāti ‘‘paṭapaṭā’’iti karontā viya, tena nesaṃ pavattikkhaṇassa ittarataṃ dasseti. Etanti etaṃ rūpadhammānaṃ yathāvuttaṃ tattha tattheva bhijjanaṃ evaṃ vuttappakārameva. Vaṭṭippadesanti vaṭṭiyā pulakaṃ barahaṃ. Tañhi vaṭṭiyā pulakaṃ anatikkamitvāva sā dīpajālā bhijjati. Paveṇisambandhavasenāti santativasena.

举足者，如同将脚从放置处提起。超众者，谓超越已升起或已立之地而行持。非超者者，谓从升起之足向已立之足，不伤害其足，以象形木头观想变易而持之。放下者，则谓退去彼足，将之于地放置以便于放下。放置者，谓已放置后，平等置于地上，安置之。覆盖者，谓已放置之处全部覆盖、遮蔽。此处所谓「彼处彼时」，仅限于最初部分等中。“稳执”指无骨节间隙之收摄。遮（odhīti）意为连接、结合。最初部分等仅为此处之因缘，连接与覆盖亦为其所摄。往复而行如翩翩者表示同一动作反复出现，此为诸色法如实描述，且真实相续。波动支指涌起、跳动。以此波动支未越过，如灯火中火花闪耀。风之强化者指以风作粘连之联结体。

Rattinti rattiyaṃ. Bhummatthe hetaṃ upayogavacanaṃ. Evaṃ pana attho na gahetabbo anuppannassa nirodhābhāvato. Purimapaveṇitoti rūpe vuttapaveṇito. Anekāni cittakoṭisatasahassāni uppajjantīti vuttamatthaṃ theravādena dīpetuṃ ‘‘vuttampi ceta’’ntiādi vuttaṃ. Aḍḍhacūḷanti thokena ūnaṃ upaḍḍhaṃ, tassa pana upaḍḍhaṃ adhikārato vāhasatassāti viññāyati. ‘‘Aḍḍhacuddasa’’nti keci, ‘‘aḍḍhacatuttha’’nti apare. ‘‘Sādhikaṃ diyaḍḍhasataṃ vāhā’’ti daḷhaṃ katvā vadantīti vīmaṃsitabbaṃ. Catunāḷiko tumbo. Mahāraññatāya pavaddhaṃ vanaṃ pavananti āha ‘‘pavaneti mahāvane’’ti. Tanti paṭhamaṃ gahitasākhaṃ. Ayamatthoti ayaṃ bhūmiṃ anotaritvā ṭhitasākhāya eva gahaṇasaṅkhāto attho. Etadatthameva hi bhagavā ‘‘araññe’’ti vatvāpi ‘‘pavane’’ti āha.

夜（日语“ratti”）指夜晚。于“地”上使用此语。然此义不可取用，因灭未现故。前风则谓与色相之先行之风。众多罪恶心百万产生，此为长老部释义，即“如所说”等引文。半大者指较小之半大。依其大小亦有差异。有人谓“半大十三”者，有谓“半大十四”。称“达三百”可信须审慎。四叉树干大木抱者。森林茂密者，谓“大风林”。树枝第一条可持之。所谓此处，谓非下降处仅立于树枝之意。正义如是，世尊说“森林”亦说“大风林”。

Araññamahāvanaṃ viyāti araññaṭṭhāne brahāraññe viya. Ārammaṇolambananti ārammaṇassa avalambanaṃ. Na vattabbaṃ ārammaṇapaccayena vinā anuppajjanato. Ekajātiyanti rūpādinīlādiekasabhāvaṃ. ‘‘Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopī’’ti vadantena rūpato nīharitvā arūpe gāho patiṭṭhāpito nāma, ‘‘varaṃ, bhikkhave, assutavā puthujjano’’tiādiṃ vadantena arūpato nīharitvā rūpe gāho patiṭṭhāpito nāma.

“大森林”谓大林地，如“婆罗森林”一般。攀附挂系者，谓依附所依。若无依附因缘，不生起。单一种类者，谓色等之一种性质。世尊说：“比库们，此四大法之着处，既包括生，又包括灭。”从色转归无色称为“根本”，谓“善于，彼无闻外道”。又从无色转归色称为“支柱”。

Nanti gāhaṃ. Ubhayatoti rūpato ca arūpato ca. Harissāmīti nīharissāmi. Parivattetvāti mantaṃ jappitvā. Kaṇṇe dhumetvāti kaṇṇe dhametvā. Assāti visassa. Nimmathetvāti nimmadditvā, nīharitvāti adhippāyo.

“转移”谓移转。双重者谓同时指色及无色。愿放弃者，令我放弃。转变者谓数次念诵佛行。耳闻炽热者，谓耳中燃烧。消失者谓熄灭。转向者谓调转念意。

Maggoti lokuttaramaggo. ‘‘Nibbinda’’nti iminā balavavipassanā kathitā.

“道”谓出世道。此处“厌倦”指以强力般的观慧所作。

Assutavāsuttavaṇṇanā niṭṭhitā. · 无闻者经注释完毕。

2. Dutiyaassutavāsuttavaṇṇanā2. 第二未闻与已闻经注释

§62

62. Paccayabhāvena sukhavedanāya hitanti sukhavedaniyaṃ. Tenāha ‘‘sukhavedanāya paccaya’’nti. Paccayabhāvo ca upanissayakoṭiyā, na sahajātakoṭiyā. Tenāha ‘‘nanu cā’’tiādi. Javanavedanāyāti javanacittasahagatāya vedanāya. Taṃ sandhāyāti taṃ upanissayapaccayataṃ sandhāya. Etanti etaṃ ‘‘sukhavedanāya paccaya’’nti vacanaṃ vuttaṃ. Eseva nayoti iminā ‘‘nanu ca sotasamphasso sukhavedanāya paccayo na hotī’’ti evamādiṃ atidisati. So samphasso jāti uppattiṭṭhānaṃ etassāti tajjātikaṃ, vedayitaṃ. Taṃ pana yasmā tassa phassassa anucchavikameva hoti, tasmā tassāruppaṃ tassa phassassa anurūpanti ca attho vutto. Vuttanayenāti ‘‘sukhavedanāya paccayo’’tiādinā vuttavidhianusārena. Adharāraṇiyaṃ uttarāraṇiyā mantanavasena ghaṭṭanaṃ iva saṅghaṭṭanaṃ phassena yugaggāho, tassa pana ghaṭṭanassa nirantarappavattiyā piṇḍitabhāvo idha samodhānaṃ, na kesañci dvinnaṃ tiṇṇaṃ vā sahāvaṭṭhānanti vuttaṃ ‘‘saṅghaṭṭanasampiṇḍanenāti attho’’ti. Aggicuṇṇoti vipphuliṅgaṃ. Vatthūti cakkhādivatthu visayasaṅghaṭṭanato. Labbhamānova dhammo saṅghaṭṭanaṃ viya gayhatīti vuttaṃ ‘‘saṅghaṭṭanaṃ viya phasso’’ti. Usmādhātu viya vedanā dukkhasabhāvattā.

62.因缘而生之乐受，即是适于乐受之因缘。故言“为乐受的因缘”。因缘乃依止因，无同生因。故言“难道不是”等语。旋转乐受，谓与旋转意念同来的乐受。此意所指，如长老部所说“如所说”等语。斥责谓“难道乐受并非由受触所引起？”此触为同类，谓以受知觉。盖因该触之持续存在，故谓其色相与该触相称。此“由语意”依经典所说“为乐受之因缘”等语。不可持者，谓以思维分别，犹如器物相合，触与触即相生，故谓此器物联合，由于器物之无间断存在，故生堆积聚积。非二非三之合处，即是器物聚合体。火光者，乃燃烧之象。物体者，谓眼等器根之所聚之境界。形似获得之法，如聚合一般，谓“触如聚合”。热元素如痛感之苦法性质。

Dutiyaassutavāsuttavaṇṇanā niṭṭhitā. · 第二未闻与已闻经注释完毕。

3. Puttamaṃsūpamasuttavaṇṇanā3. 子肉喻经注释

§63

63.Vuttanayamevāti heṭṭhā āhāravaggassa paṭhamasutte vuttanayameva. Lābhasakkārenāti lābhasakkārasaṅkhātāya aṭṭhuppattiyāti keci. Lābhasakkāre vā aṭṭhuppattiyāti apare. Yo hi lābhasakkāranimittaṃ paccayesu gedhena bhikkhūnaṃ apaccavekkhitaparibhogo jāto, taṃ aṭṭhuppattiṃ katvā bhagavā imaṃ desanaṃ nikkhipi. Yamakamahāmeghoti heṭṭhā olambanaupariuggamanavasena satapaṭalasahassapaṭalo yugaḷamahāmegho.

63.此处说“如经所说”，指下文《饮食品》第一经中亦复如是说明。所谓“利益尊敬”者，有人说是称号的八种产生；有人则说是利益与尊敬的八种产生。又或说起因于利益尊敬而产生的八种。世尊为教化那些因利益尊敬而起的、针对比库们的非正当斥逐与排斥者，遂将此八种产生详细宣说，现其教法。“对联大云”谓其如在歌舞演出台上，层叠数百层帕子，成对折叠而成的巨大彩云。

Tiṭṭhanti ceva bhagavati katthaci nibaddhavāsaṃ vasante, cārikampi gacchante anubandhanti ca. Bhikkhūnampi yebhuyyena kappasatasahassaṃ tato bhiyyopi pūritadānapāramisañcayattā tadā mahālābhasakkāro uppajjatīti vuttaṃ ‘‘evaṃ bhikkhusaṅghassapī’’ti. Sakkatoti sakkārappatto. Garukatoti garukārappatto. Mānitoti bahumato manasā piyāyito ca. Pūjitoti mālādipūjāya ceva catupaccayābhipūjāya ca pūjito. Apacitoti apacāyanappatto. Yassa hi cattāro paccaye sakkatvā suabhisaṅkhate paṇītapaṇīte upanenti, so sakkato. Yasmiṃ garubhāvaṃ paccupaṭṭhapetvā denti, so garukato. Yaṃ manasā piyāyanti bahumaññanti, so bahumato. Yassa sabbametaṃ pūjāvasena karonti, so pūjito. Yassa abhivādanapaccuṭṭhānañjalikammādivasena paramanipaccakāraṃ karonti, so apacito. Bhagavati bhikkhusaṅghe ca loko evaṃ paṭipanno. Tena vuttaṃ ‘‘tena kho pana samayena…pe… parikkhārāna’’nti (udā. 14; saṃ. ni. 2.70). Lābhaggayasaggappattanti lābhassa ca yasassa ca aggaṃ ukkaṃsaṃ pattaṃ.

有人居于世尊所处之地或某处密居，或在行走，也跟随而去。比库众以百千禧运以上的善根财富积累，故又生大利益尊敬，故有言称“如是亦适用于比库众”。“萨咖”谓获得尊敬，“嘎鲁卡”谓受重大尊敬，“曼尼”谓多被人心悦诚服，“普吉塔”谓由于送花环等礼敬或四种作为礼敬而被敬，“阿帕奇塔”谓遭不敬。若某人因这四缘得尊称，表现良好，洁净正行，称之为“萨咖”。若施以重大敬重，谓之为“嘎鲁卡”。被人心悦并受许多重视，谓之为“曼尼”。凡以诸种献礼供养为敬，谓之为“普吉塔”。以迎礼合掌等周全礼节尊敬者，谓之为“阿帕奇塔”。世尊及比库众，世间即以此法对待。由此义故，言“当时……物品……”（《乌达纳》14；《相应》2.70）。所谓“利益福德庄严”，即在利益与荣誉之上得居最高扶持。

Paṭhamāhāravaṇṇanā第一食注释

Assāti bhagavato. Dhammasabhāvacintāvasena pavattaṃ sahottappañāṇaṃ dhammasaṃvego. Dhuvapaṭisevanaṭṭhānañhetaṃ sattānaṃ, yadidaṃ āhāraparibhogo, tasmā na tattha apaccavekkhaṇamattena pārājikaṃ paññapetuṃ sakkāti adhippāyo. Āhārāti ‘‘paccayā’’tiādinā pubbe āhāresu vuttavidhiṃ sandhāya āha ‘‘āhārā’’tiādi. Idāni tattha kattabbaṃ atthavaṇṇanaṃ sandhāya ‘‘heṭṭhā vuttatthamevā’’ti vuttaṃ.

“阿萨”是指世尊。由于在由法会本性之思维推动下，生起热切的智慧及精进的法之急切，成为众生的坚持地点。这里指饮食的嗜用，此即众生的烦恼，故不能仅因其而断言为巴拉基戒过犯，故须通论先前饮食法而说“饮食”等语。现此当作解释文，故说“如下述义”乃正确说法。

Ādīnavanti dosaṃ. Jāyāti bhariyā. Patīti bhattā. Apekkhāsaddā cete pitāputtasaddā viya, pāḷiyaṃ pana ā-kārassa rassattaṃ sānunāsikañca katvā vuttaṃ ‘‘jāyampatikā’’ti. Sammā phalaṃ vahatīti sambalaṃ, sukhāvahanti attho. Tathā hi taṃ ‘‘pathe hitanti pātheyya’’nti vuccati. Maggassa kantārapariyāpannattā vuttaṃ ‘‘kantārabhūtaṃ magga’’nti. Dullabhatāya taṃ udakaṃ tattha tāretīti kantāraṃ, nirudakaṃ mahāvanaṃ. Ruḷhīvasena itarampi mahāvanaṃ tathā vuccatīti āha ‘‘corakantāra’’ntiādi. Pararājūnaṃ veriādīnañca vasena sappaṭibhayampi araññaṃ ettheva saṅgahaṃ gacchatīti vuttaṃ ‘‘pañcavidha’’nti.

“亚迪纳”为贪嗔等毒障的统称。生者为妻，死者为生活保障。期盼的言语如父母对儿女之言，巴利文中辅音k加鼻音形成鼻化，故名曰“Jayampatika”。正确果报即是承载与安乐之意。正如“它令路途可行”之说。因道路被荆棘困阻，故称“荆棘之道”。因罕有水而须涉水至彼，故谓“荆棘”。严苛如刀割之林亦称“大林”；又如“盗贼所在之荆棘”。敌王与敌军威严，故此地荒野却受到保护，故称“五种”。

Ghanaghanaṭṭhānatoti maṃsassa bahalabahalaṃ thūlathūlaṃ hutvā ṭhitaṭṭhānato. ‘‘Tādisañhi maṃsaṃ gahetvā sukkhāpitaṃ vallūraṃ. Sūle āvunitvā pakkamaṃsaṃ sūlamaṃsaṃ. Viraḷacchāyāyaṃ nisīdiṃsu gantuṃ asamattho hutvā. Govatakukkuravatadevatāyācanādīhīti govatakukkuravatādivatacaraṇehi ceva devatāyācanādīhi paṇidhikammehi ca mahantaṃ dukkhaṃ anubhūtaṃ.

所谓碾碎积聚之地，即大量分散厚重肉体之处，常常屹立不移。正如：采集此肉干储藏如矿石；用矛等切割置于一旁，受荫凉而不能前进。于是如牛狗等神祇哀求，在神祇祈求等仪轨中，感受巨大痛苦。

Yasmā pana sāsane sammāpaṭipajjantassa bhikkhuno āhāraparibhogassa opammabhāvena tesaṃ jāyampatikānaṃ puttamaṃsaparibhogo idha bhagavatā ānīto, tasmāssa nānākārehi opammattaṃ vibhāvetuṃ ‘‘tesaṃ so puttamaṃsāhāro’’tiādi āraddhaṃ. Tattha sajātimaṃsatāyāti samānajātikamaṃsabhāvena, manussamaṃsabhāvenāti attho. Masussamaṃsañhi kulappasutamanussānaṃ amanuññaṃ hoti aparicitabhāvato gārayhabhāvato ca, tato eva ñātiādimaṃsatāyātiādi vuttaṃ. Taruṇamaṃsatāyātiādi pana sabhāvato anabhisaṅkhārato ca amanuññāti katvā vuttaṃ. Adhūpitatāyāti adhūpitabhāvato. Majjhattabhāveyeva ṭhitā. Tato eva nicchandarāgaparibhoge ṭhitāti vuttaṃ kantārato nittharaṇajjhāsayatāya. Idāni ye ca te anapanītāhāro, na yāvadatthaparibhogo vigatamaccheramalatā sammohābhāvo āyatiṃ tattha patthanābhāvo sannidhikārābhāvo apariccajanamadatthābhāvo ahīḷanā avivādaparibhogo cāti upamāyaṃ labbhamānā pakāravisesā, te tathā nīharitvā upameyye yojetvā dassetuṃ ‘‘naaṭṭhinhārucammanissitaṭṭhānānī’’tiādi vuttaṃ. Taṃ kāraṇanti taṃ tesaṃ jāyampatīnaṃ yāvadeva kantāranittharaṇatthāya puttamaṃsaparibhogasaṅkhātaṃ kāraṇaṃ.

因于教法中正行的比库之饮食嗜用中，世尊以比喻引入子肉的食用，故生出诸类比喻，称之“彼诸子肉饮食”。其中“同种肉类”，意同一类族属的肉；“人肉”指人类肉体，与非人肉异。未经熟识与人肉颜色不一者，为外族之肉；由此名为“亲戚等之肉”。“年轻之肉”等词义则指本性上无习气、不可染污之肉。谓“未煮熟”即状态未熟之义。此处谓处于中度状态，进而处于贪欲强烈饮食之中；故名“从荆棘中出入”。目前未饮食之人如若未能解脱贪爱、烦恼、痴迷、未来无顿悟、无觉受者，并未脱离痛苦争论，即可用比喻“无赖、不能立足之处”等引导其观照。因缘所在，即因诸生在荆棘林中出入，无休止苦事，故此子肉饮食的比喻由此产生。

Nissandapāṭikulyataṃ paccavekkhantopi kabaḷīkārāhāraṃ parivīmaṃsati. Yathā te jāyampatikātiādipi opammasaṃsandanaṃ. ‘‘Paribhuñjitabbo āhāro’’ti padaṃ ānetvā sambandhitabbaṃ. Esa nayo ito paresupi. Apaṭikkhipitvāti anapanetvā. Vaṭṭakena viya kukkuṭena viya cāti visadisūdāharaṇaṃ. Odhiṃ adassetvāti mahantaggahaṇavasena odhiṃ akatvā. Sīhena viyāti sadisūdāharaṇaṃ. So kira sapadānameva khādati.

就算从依赖和不利益的方面观察，粗重饮食仍应加以考察。就像“此食是生育伴侣”等比喻引用，带来了“应当享用的饮食”这个词，由此引出应当涉及的内容。这种思路同样适用于他处。所谓“不加推迟”者，就是不疏忽、不延缓。用猪或鸡作比喻，作了清楚的说明。言“看不到粪”是借用狮子的强大力量来比喻未留下污秽。说“如狮子一般”，也是为了举例说明。末了说明，该兽确实专食其排泄物。

Agadhitaamucchitādibhāvena paribhuñjitabbato ‘‘amaccharāyitvā’’tiādi vuttaṃ. Abbhantare attā nāma atthīti diṭṭhi attūpaladdhi, taṃsahagatena sammohena attā āhāraṃ paribhuñjatīti. Satisampajaññavasenapīti ‘‘asite pīte khāyite sāyite sampajānakārī hotī’’ti ettha vuttasatisampajaññavasenapi.

由于没有妄语、偷盗等诸恶的缘故，可说饮食应当清净无染，故有“无污垢、无污秽”之说。所谓“内在即为自身利益”则指见解，即对自己所取之食的错误认识，伴随着烦恼的迷惑，致使自身享用饮食。此处还讲及正念正知，即俗话说“吃时知道、喝时知道、睡时知道”，体现正知之力。

‘‘Aho vata mayaṃ…pe… labheyya’’nti patthanaṃ vā, ‘‘hiyyo viya…pe… na laddha’’nti anusocanaṃ vā akatvāti yojanā.

“啊，我们……若能得此食便好”是指渴望取食的起心，“如昨日……未得……”则是对此无法得食而生忧愁的情绪，这种情绪就是联系。

‘‘Sannidhiṃ na akaṃsu, bhūmiyaṃ vā nikhaṇiṃsu, agginā vā jhāpayiṃsū’’ti na-kāraṃ ānetvā yojanā. Evaṃ sabbattha.

“未去临近、不落地、不以火烧毁”为不作为之状的举例。这种联系，在各种情形皆是如此。

Piṇḍapātaṃ vā ahīḷentena dāyakaṃ vā ahīḷentena paribhuñjitabboti yojanā. Sa pattapāṇīti so pattahattho. Nāvajāniyāti na avajāniyā. Atimaññatīti atikkamitvā maññati, avajānātīti attho.

对施主持盘洒水和对施主饮食皆作此谓，谓持盘者为持盘手。所谓“不轻视”者是不轻忽、不轻慢。所谓“过量轻视”者是过度超过而轻视此义。所谓“轻视者”是此义。

‘‘Tīhi pariññāhi pariññāte’’ti vatvā tāhi kabaḷīkārāhārassa parijānanavidhiṃ dassento ‘‘katha’’ntiādimāha. Tattha savatthukavasenāti sasambhāravasena, sabhāvato pana rūpāharaṇaṃ ojamattaṃ hoti. Idañhi kabaḷīkārāhārassa lakkhaṇaṃ. Kāmaṃ rasārammaṇaṃ jivhāpasāde paṭihaññati, tena pana avinābhāvato sampattavisayagāhitāya ca jivhāpasādassa ‘‘ojaṭṭhamakarūpaṃ kattha paṭihaññatī’’ti vuttaṃ. Tassāti jivhāpasādassa . Ime dhammāti ime yathāvuttabhūtupādāyadhammā. Tanti rūpakhandhaṃ. Pariggaṇhatoti pariggaṇhantassa. Uppannā phassapañcamakā dhammāti sabbepi ye yathāniddhāritā, tehi sahappavattāva sabbepi ime. Sarasalakkhaṇatoti attano kiccato lakkhaṇato ca. Tesaṃ nāmarūpabhāvena vavatthapitānaṃ pañcannaṃ khandhānaṃ paccayo viññāṇaṃ. ‘‘Tassa saṅkhārā tesaṃ avijjā’’ti evaṃ uddhaṃ ārohanavasena paccayaṃ. Adhoorohanavasena pana saḷāyatanādike pariyesanto anulomapaṭilomaṃ paṭiccasamuppādaṃ passati. Saḷāyatanādayopi hi rūpārūpadhammānaṃ yathārahaṃ paccayabhāvena vavatthapetabbāti. Yāthāvato diṭṭhattāti ‘‘idaṃ rūpaṃ, ettakaṃ rūpaṃ, na ito bhiyyo, idaṃ nāmaṃ, ettakaṃ nāmaṃ, na ito bhiyyo’’ti ca yathābhūtaṃ diṭṭhattā. Aniccānupassanā, dukkhānupassanā, anattānupassanā, nibbidānupassanā, virāgānupassanā, nirodhānupassanā, paṭinissaggānupassanāti imāsaṃ sattannaṃ anupassanānaṃ vasena. Soti kabaḷīkārāhāro. Tilakkhaṇa…pe… saṅkhātāyāti aniccatādīnaṃ tiṇṇaṃ lakkhaṇānaṃ paṭivijjhanavasena lakkhaṇavantasammasanavasena ca pavattañāṇasaṅkhātāya. Pariññāto hoti anavasesato nāmarūpassa ñātattā tappariyāpannattā ca āhārassa. Tenāha ‘‘tasmiṃ yevā’’tiādi. Chandarāgāvakaḍḍhanenāti chandarāgassa pajahanena.

谓“以三种证悟已证知”的说法，说明识别粗重饮食的依据，接着开头问“如何？”等问题。其所谓“全然确实”是指整体属性，本来色受想行识的转变极为剧烈。这即是粗重饮食的特征。欲、味道、色欲、舌好感都被反对，因为这种好感所得虽无少损，但为使其产属性质除而灭失“一旦破坏好感，良好机能何在？”如是说。此处说的舌好感即是指这些法，这些法是根据真实发挥作用的根由而生起。种种行为层面属于色蕴。所谓“察看”为观察者。所谓既生起的触等五法，即一切依教义所定真相者，均与这些法一同运转，俱为具足。所谓“有法现象的特征”者，依其作用与任务而言。因其受名色现象的性质，五蕴依存于识，如是推论“三界行为是无明”。此推论由下至上称为因缘。反向由上至下，则从六处等所观，观察顺逆缘起。因六处等亦应以色与非色法适当的因缘关系而解释。所谓“真实所见”，即“此为色，如此色，不超过此等，名为此，如此名，不超过此等”，依此观察真实法而得。无常观、苦观、无我观、离欲观、离贪观、灭尽观、捨离观为此七种般若之观。粗重饮食有此七种般若之观。所谓三法相……“已识别”为对无常等三种主要法相的洞见和了解，亦含有充分认识色受想名识，食之缘起已圆满了了故。由此有言“在此处”，……是指因放弃贪欲和渴爱而断除烦恼。

Pañca kāmaguṇā kāraṇabhūtā etassa atthīti pañcakāmaguṇiko. Tenāha ‘‘pañcakāmaguṇasambhavo’’ti. Ekissā taṇhāya pariññā ekapariññā. Sabbassa pañcakāmaguṇikassa rāgassa pariññā, sabbapariññā. Tadubhayassapi mūlabhūtassa āhārassa pariññā mūlapariññā. Idāni imā tissopi pariññāyo vibhāgena dassetuṃ ‘‘yo bhikkhū’’tiādi āraddhaṃ. Jivhādvāre ekarasataṇhaṃ parijānātīti jivhāya rasaṃ sāyitvā iti paṭisañcikkhati ‘‘yo yamettha raso, so vatthukāmavasena ojaṭṭhamakarūpaṃ hoti jivhāyatanaṃ pasādo. So kiṃ nissito? Catumahābhūtanissito. Taṃsahajāto vaṇṇo gandho raso ojā jīvitindriyanti ime dhammā rūpakkhandho nāma. Yo tasmiṃ rase assādo, ayaṃ rasataṇhā. Taṃsahagatā phassādayo dhammā cattāro arūpakkhandhā’’tiādivasena. Sabbaṃ aṭṭhakathāyaṃ āgatavasena veditabbaṃ. Tenāha ‘‘tena pañcakāmaguṇiko rāgo pariññātova hotī’’ti. Tattha tenāti yo bhikkhu jivhādvāre rasataṇhaṃ parijānāti, tena. Kathaṃ pana ekasmiṃ dvāre taṇhaṃ parijānato pañcasu dvāresu rāgo pariññāto hotīti āha ‘‘kasmā’’tiādi. Tassāyevāti taṇhāya eva taṇhāsāmaññato ekattanayavasena vuttaṃ. Tatthāti pañcasu dvāresu. Uppajjanatoti rūparāgādibhāvena uppajjanato. Lobho eva hi taṇhāyanaṭṭhena ‘‘taṇhā’’tipi, rajjanaṭṭhena ‘‘rāgo’’tipi vuccati. Tenāha ‘‘sāyeva hī’’tiādi. Idāni vuttamevatthaṃ ‘‘yathā’’tiādinā upamāya sampiṇḍeti. Pañcamagge hanatoti pañcasu maggesu sañcarittaṃ karontena maggagāmino hananto ‘‘magge hanato’’ti vutto.

五种感官欲乐具有因缘之义，称为五感欲乐者。由此得名“由五感欲乐生起”。对于其中一个渴爱有分别知见，即单一分别知见。对于所有五感欲乐的贪欲具足分别知见，称为完全分别知见。对于这两者的根本食取，亦即根本分别知见，称为根本分别知见。现在这三种分别知见，为了分别显示其分类，从“比库……”等处开始论说。舌头入口处知一处渴爱，是观察舌头品尝之味的念头回忆：“那个感受所缘之味，具有衣布欲乐特性，故成为坚实、坚固的舌根可爱。其依赖何者？四大法实体依止。由四大生起的色、香、味、力及生命根等现象，称为色蕴。若对该味产生乐趣，即是味渴爱。由味渴爱所生诸触等现象，属于四非色蕴。”以上皆为注疏所出，须当知悉。由此言：“由此五种感官欲乐的贪欲缘起，具足分别知见。”此“此者”即为对舌头入口处的味渴爱的分别知见。然如何对单一入口生渴爱而于五入口中贪欲皆具分别知见？对此有问“何故？”。唯此渴爱以统摄的单一体性所说明，即对五入口统摄而言。五入口若能生起色欲等，即称为生起。贪即为渴爱本体，“渴爱”被称为“欲乐”，嗔恨之心被称为“贪”。由此语言“正是在此”，以下言则以譬喻加深理解。譬如于五道中有所力击动作，如五路皆行走者，被称为“行走中击力”。

Sabyañjane piṇḍapātasaññite bhattasamūhe manuññe rūpe rūpasaddādayo labbhanti, tattha pañcakāmaguṇarāgassa sambhavaṃ dassetuṃ ‘‘katha’’ntiādi vuttaṃ. Satisampajaññena pariggahetvāti sabbabhāgiyena kammaṭṭhānaparipālakena pariggahetvā. Nicchandarāgaparibhogenāti maggādhigamasiddhena nicchandarāgaparibhogena paribhutte. Soti kāmaguṇiko rāgo.

如同于有施食背景的饭聚中，人可得到形色、声响等感受，欲乐之根由五感产生，故要说明其“如何”生起，故作了说明。以正念正知加持，即由全体支撑法修持者持守。离欲取乐已成就道果，名为离欲取乐之身心享受。由此生起的贪即为感官欲乐之贪。

Tasmiṃ satīti kabaḷīkārāhāre sati. Tassāti pañcakāmaguṇikarāgassa. Uppattitoti uppajjanato. Na hi āhārālābhena jighacchādubbalyaparetassa kāmaparibhogicchā sambhavati. Upanijjhānacittanti rāgavasena aññamaññaṃ olokanacittaṃ.

“于彼正念”指谨慎安立之正念。“彼”指感官欲乐之贪。生起即为生起。非因取食得而生厌弃或力弱之欲乐故，取乐之念起不可能。欲令去除他者之心，即为以贪驱使相互观察心。

Natthi taṃ saṃyojananti pañcavidhampi uddhambhāgiyasaṃyojanaṃ sandhāya vuttaṃ. Tenāha ‘‘tena rāgena…pe… natthī’’ti. Tenāti kāmarāgena. Ettakenāti yathāvuttāya desanāya. Kathetuṃ vaṭṭatīti imaṃ paṭhamāhārakathaṃ kathentena dhammakathikena.

无有五种束缚而为上行之束缚，专意结说此点。谓曰“由此贪……等，不存在”。这“此”指欲乐贪。以如所说之教说说明。如是所为即本教义中先前由法师所说的道理。

Paṭhamāhāravaṇṇanā niṭṭhitā. · 第一食注释完毕。

Dutiyāhāravaṇṇanā第二食注释

Dutiyeti dutiye āhāre. Uddālitacammāti uppāṭitacammā, sabbaso apanītacammāti attho. Na sakkoti dubbalabhāvato, tathā hi itthī ‘‘abalā’’ti vuccati. Silākuṭṭādīnanti ādi-saddena iṭṭhakakuṭṭamattikākuṭṭādīnaṃ saṅgaho. Uṇṇanābhīti makkaṭakaṃ. Sarabūti gharagoḷikā . Uccāliṅgapāṇakā nāma lomasā pāṇakā. Ākāsanissitāti ākāsacārino. Luñcitvāti uppāṭetvā.

“第二者”谓第二种食取。所谓揭起之肌肤者，即是翻开肌肤；其意指全部非携带之肌肤。伤弱者不能起此，故妇性亦称“无力”。以“石堆”等名称指聚合之土堆类；“隆起脐”谓猴类；“蜗牛”谓屋形小螺；“上扬指”谓体毛指；“倚空者”为依托空中之住处；“揭起”谓揭开抬起之状。

Tisso pariññāti heṭṭhā vuttā ñātapariññādayo tisso pariññā. Tammūlakattāti phassamūlakattā. Desanā yāva arahattā kathitā sabbaso vedanāsu pariññātāsu kilesānaṃ lesassapi abhāvato.

三种分别知见，即下面所说之亲属分别知见等三种分别知见。根本意指由触觉根本而起。直到教诲达到阿拉汉，无明与烦恼余留皆已断除。

Dutiyāhāravaṇṇanā niṭṭhitā. · 第二食之解释已毕。

Tatiyāhāravaṇṇanā第三食之解释

Aṅgārakāsunti aṅgārarāsiṃ. Phuṇantīti attano upari sayameva ākirantīti attho. Tenāha ‘‘narā rudantā paridaḍḍhagattā’’ti. Narāti purisāti attho, na manussā. Bhayañhi maṃ vindatīti bhayassa vasena karonto bhayaṃ labhati nāma. Santaramānovāti suṭṭhu taramāno eva hutvā. Porisaṃ vuccati purisappamāṇaṃ, tasmā atirekaporisā purisappamāṇato adhikā. Tenāha ‘‘pañcaratanappamāṇā’’ti. Assāti kāsuyā. Tadabhāveti tesaṃ jālādhūmānaṃ abhāve. Ārakāvassāti ārakā eva assa.

『火炭』者，火炭堆也。『触』者，意指自身之上安卧之火炭，喻其触着。故云『人们悲叹且愤恨』。『人』乃男性之意，不指凡人。因畏惧而心生怖惧，由畏之力而得怖惧，即此义也。『稳定之心』者，即正当修习正法，心智安稳之状态。『丈夫』是指与男子相当者，故言超男子之比。其故云『五宝之数』。『驴』者, 指忧愁烦恼。『其相反者』者，指无此忧恼者。『护卫』者即当愚痴愚蒙时之护卫焰火。

Aṅgārakāsu viya tebhūmakavaṭṭaṃ ekādasannaṃ aggīnaṃ vasena mahāpariḷāhato. Jivi…pe… puthujjano tehi aggīhi dahitabbato. Dve bala…pe… kammaṃ anicchantasseva tassa vaṭṭadukkhe pātanato. Āyūhanūpakaḍḍhanānaṃ kālabhedo na cintetabbo ekantabhāvino phalassa nipphāditattāti āha ‘‘kammaṃ hī’’tiādi.

如同火炭中抱持一堆十一根烧柴之火焰，受大苦焰之炙烧。世俗者对这火需焚烧，故自知此苦。二种力量……如同不想业力之果，自然陷于轮回苦海。因年老身体衰退而致时节分野，不应担忧，因单一存在本质已灭故。故有『业为微弱』等言。

Phasse vuttanayenevāti tattha ‘‘phasso saṅkhārakkhandho’’ti vuttaṃ, idha ‘‘manosañcetanā saṅkhārakkhandho’’ti vattabbaṃ. Sesaṃ vuttanayamevāti. ‘‘Taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo’’ti vacanato manosañcetanāya taṇhā mūlakāraṇanti āha ‘‘taṇhāmūlakattā manosañcetanāyā’’ti. Tenāha ‘‘na hī’’tiādi. Keci pana yasmā manosañcetanāya phalabhūtaṃ vedanaṃ paṭicca taṇhā uppajjati, tasmā evaṃ vuttanti vadanti.

言触者，如所说即是『触即乃行蕴集体』。此处应解为『意念意志行蕴』。余亦如是解说。因渴爱生取，因取生有，依此言曰心意行为因汁属于渴爱之根本故，有言『因渴爱为根本故属心意行』。故有云『非也』等语。然有些人以心意行为所生感受为因而生渴爱，故有人如此说。

Tatiyāhāravaṇṇanā niṭṭhitā. · 第三食之解释已毕。

Catutthāhāravaṇṇanā第四食之解释

Aniṭṭhapāpanavasena taṃsamaṅgīpuggalaṃ āgacchatīti āgu, pāpaṃ, taṃ carati sīlenāti āgucārī. Tenāha ‘‘pāpacāri’’nti.

因作恶恶行故彼等恶业众生而来，曰“来”，恶行不善，称为“不善行者”。由此言曰『恶行者』。

Rājā viya kammaṃ paramissarabhāvato. Āgucārī puriso viya…pe… puthujjano dukkhavatthubhāvato. Ādinnappahāravaṇāni tīṇi sattisatāni viya puthujjanassa āturamānamahādukkhapatiṭṭhaṃ paṭisandhiviññāṇaṃ. Tenāha satti…pe… dukkhanti.

如王一般因业受难堪受罪。『不善行男子』如俗人，因苦恼之本质。因盗窃三七分财如俗人之病苦，长寿之连续认识。故有『七……苦』等语。

Tammūlakattāti paṭisandhiviññāṇamūlakattā ito paraṃ pavattanāmarūpassa.

『其根本』者，指连续识根本。亦有彼与色相相续转变之义。

Catutthāhāravaṇṇanā niṭṭhitā. · 第四食之解释已毕。

Puttamaṃsūpamasuttavaṇṇanā niṭṭhitā. · 子肉喻经之解释已毕。

4. Atthirāgasuttavaṇṇanā四、《有贪经》注释

§64

64. Catutthe soti lobho. Rañjanavasenāti raṅgajātaṃ viya tassa cittassa anurañjanavasena. Nandanavasenāti sappītikatāya ārammaṇassa abhinandanavasena. Taṇhāyanavasenāti visayakattukāmatāya vasena. Eko eva hi lobho pavattiākāravasena tathā vutto. Patiṭṭhitanti laddhasabhāvaṃ. Tatthāti vaṭṭe. Āhāreti keci. Viññāṇanti abhisaṅkhāraviññāṇaṃ. Viruḷhanti phalanibbattiyā viruḷhippattaṃ. Tenāha ‘‘kammaṃ javāpetvā’’tiādi. Tattha javāpetvāti phalaṃ gāhāpetvā. Abhisaṅkhāraviññāṇañhi attanā sahajātānaṃ sahajātādipaccayehi ceva āhārapaccayena ca paccayo hutvā tassa attano phaluppādane sāmatthiyattā viruḷhippattaṃ. Tenāha ‘‘kammaṃ santāne laddhabhāvaṃ viruḷhippattañcassa hotī’’ti. Vaṭṭakathā esāti katvā ‘‘yatthāti tebhūmakavaṭṭe bhumma’’nti vuttaṃ. Sabbatthāti sabbesu. Purimapade etaṃ bhummanti ‘‘yattha tatthā’’ti āgataṃ etaṃ bhummavacanaṃ purimasmiṃ purimasmiṃ pade visayabhūte. Tañhi ārabbha etaṃ ‘‘yattha tatthā’’ti bhummavacanaṃ vuttaṃ. Imasmiṃ vipākavaṭṭeti paccuppanne vipākavaṭṭe. Āyatiṃ vaṭṭahetuke saṅkhāre sandhāya vuttaṃ ‘‘yattha atthi āyatiṃ punabbhavābhinibbattī’’ti vacanato . Punabbhavābhinibbattīti ca paṭisandhi adhippetāti vuttaṃ ‘‘yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇa’’nti. Jātīti cettha mātukucchito nikkhamanaṃ adhippetaṃ. Yasmiṃ ṭhāneti yasmiṃ kāraṇe sati.

第四十四，贪欲。所谓兰伽那瓦色，谓如莲花生起于心中的欣喜之色；南达那瓦色，谓对善法所生的欢喜之意；贪欲烟瓦色，谓因欲求境界而生的执著。贪欲本是一种烦恼形态，如言其为烦恼的起缘。所谓成立，指烦恼具有既定的本性。在此，有四种用法：引出者、称为识者、增上者。所谓引出，是指‘推动业报’诸义。所谓识，是分别由依赖行为行及其果报为因缘而生的识。所谓增上，是指由此识能促进自身业果显现的发展增益。如言‘业能促进’等。所谓业能促进，是指因业而生现象之果得以增长。所谓业果的增上，即其能生起、增长并成熟。持此说故，有云‘业在生命相续中促成业果成立及增盛’。所谓圈文，即以‘田’喻土。所谓此处者，谓现行果业循环之所在。谓一切处乃指一切现象处。谓前文称此为‘土’，意即此次果之发生处，即果生起之根基所在。由此起始说‘土’之义曰‘其地即彼处也’。所谓此业果转，谓生起于今现业力形成的果报循环中。谓未来圈因，指诸业累积导致再生及不断转变。如言‘存在未来持续再生轮回’。所谓再生，是指由业果相续起的生命生死轮回。所谓生，是指出生与从母胎生离出之意。所谓‘于何地’，指‘于何因缘条件之处’。

Kāraṇañcettha saṅkhārā veditabbā. Te hi āyatiṃ punabbhavābhinibbattiyā hetū, taṇhāavijjāyo, kālagatiādayo ca kammassa sambhārā. Keci pana kilesavaṭṭakammagatikālā cāti adhippāyena ‘‘kālagatiādayo ca kammassa sambhārā’’ti vadanti. Taṃtaṃbhavapatthanāya tathā tathā gato tividho bhavova tebhūmakavaṭṭaṃ. Tenāha ‘‘yatthāti tebhūmakavaṭṭe’’ti. Tathā cāha ‘‘sasambhārakakammaṃ bhavesu rūpaṃ samuṭṭhāpetī’’ti. Rūpanti attabhāvaṃ.

所谓业因，乃六处聚集之行为行法应知。此因有能生起未来再生及不断变易的作用者，即渴爱、无明等行业累聚。某些人虽称业为烦恼循环的动态，谓‘时间流逝等亦为业的累积’。就生死流转的路径，三种轮回与彼土遍布此三界生命圈，是此土圈所涵盖。以此文说‘其处即三界之地’。又云‘诸世间中，业所生起的身形状’。所谓身形，是自身之实体相。

Saṅkhipitvāti tīsu akatvā viññāṇena ekasaṅkhepaṃ katvāti attho. Eko sandhīti eko hetuphalasandhi. Vipākavidhinti saḷāyatanādikaṃ vedanāvasānaṃ vipākavidhiṃ. ‘‘Nāmarūpena saddhi’’nti padaṃ ānetvā sambandho. Nāmarūpenāti vā sahayoge karaṇavacanaṃ. Idha eko sandhīti eko hetuphalasandhi. Āyatibhavassāti āyatiṃ upapattibhavassa. Tena cettha eko sandhi hetuphalasandhi veditabbo.

简略者，谓不分三种，用识将其一概而论为一体。所谓一连结，即因果关系连结。所谓果报之法，指六入界终点受感报之果报机制。所谓‘同名称与形色’，是言词语之连结。所谓名称色，是起附助词表示共生之意。此处一连结，谓一切因果之衔接。所谓生死轮回，是指生命的再生现象。故此处唯一因果连结应知。

Khīṇāsavassa aggamaggādhigamanatova pavattakammassa maggena sahāyavekallassa katattā avijjamānaṃ. Sūriyarasmisamanti tato eva vuttanayeneva appatiṭṭhitasūriyarasmisamaṃ. Sāti rasmi. Kāyādayoti kāyadvārādayo. Katakammanti paccayehi katabhāvaṃ upādāya vuttaṃ, na kammalakkhaṇapattato. Tenāha ‘‘kusalākusalaṃ nāma na hotī’’ti. Kiriyamatteti avipākadhammattā kāyikādipayogamatte ṭhatvā. Avipākaṃ hoti tesaṃ avipākadhammattā.

断尽染污者，谓已达最高道果者，故其行为无染，未染故不生。所谓太阳光芒，喻此同理，不固着于不存在之光芒。所谓光芒即光线。所谓身门等，谓身体之门户。所谓行为之因，指生成之因缘，不是行为之固有性质。故言‘善恶性本不存’。所谓仅为作用状态，谓依身体使役部分而起。所谓不成熟，是指非果报本质。

Atthirāgasuttavaṇṇanā niṭṭhitā. · 《有贪经》注释结束。

5. Nagarasuttavaṇṇanā五、《城经》注释

§65

65. Pañcamasutte ‘‘pubbeva me, bhikkhave, sambodhā’’tiādi heṭṭhā saṃvaṇṇitamevāti avuttameva saṃvaṇṇetuṃ ‘‘nāmarūpe kho satī’’ti āraddho . Tattha dvādasapadike paṭiccasamuppāde imasmiṃ sutte yāni dve padāni aggahitāni, nesaṃ aggahaṇe kāraṇaṃ pucchitvā vissajjetukāmo tesaṃ gahetabbakāraṇaṃ tāva dassento ‘‘etthā’’tiādimāha. Paccakkhabhūtaṃ paccuppannaṃ bhavaṃ paṭhamaṃ gahetvā tadanantaraṃ anāgatassa ‘‘dutiya’’nti gahaṇe atīto tatiyo hotīti āha ‘‘avijjāsaṅkhārā hi tatiyo bhavo’’ti. Nanu cettha anāgatassa bhavassa gahaṇaṃ na sambhavati paccuppannabhavavasena abhinivesassa jotitattāti? Saccametaṃ, kāraṇe pana gahite phalaṃ gahitameva hotīti tathā vuttanti daṭṭhabbaṃ. Apicettha anāgato addhā atthato saṅgahito eva yato ‘‘nāmarūpapaccayā saḷāyatana’’ntiādinā anāgataddhasaṃgāhitā desanā pavattā, catuvokāravasena viññāṇapaccayā nāmanti viseso atthi. Tasmā ‘‘pañcavokāravasenā’’ti vuttaṃ. Tehīti avijjāsaṅkhārehi ārammaṇabhūtehi. Ayaṃ vipassanāti addhāpaccuppannavasena udayabbayaṃ passantassa pavattavipassanā. Na ghaṭīyatīti na samijjhati. Mahā…pe… abhiniviṭṭhoti na ghaṭane kāraṇamāha, heṭṭhā gahitattā pāṭiyekkaṃ sammasanīyaṃ na hotīti adhippāyo.

第五十五品文本言“‘过去我初悟道，诸比库’，此下明确陈述，旨在说明‘因名称色’而起之诸法。于十二因缘中，此品整合其中二词为重点，提问其合因理由，欲示以‘此地’为起点。分述已起之生死为始，继言未来为第二，不及第三为第三，谓‘无明行为为第三生死’。疑问未来生死之取用，因其为当前现象显现之果相。此言实，因执因取果之理。况且未来未生者，实因依名称色及六入等条件为结集，佛说四圣谛相续故称‘五入’。谓此为无明行为由所显现生灭明辨之观修，名为观。非他所生故不懈怠。偈曰：“大……悉……断忘”，此指执取之厌弃，示其原因无二也。

Adiṭṭhesūti anavabuddhesu. Catusaccassa anubodhena na bhavitabbanti āha ‘‘na sakkā buddhena bhavitu’’nti. Imināti mahāsattena. Teti avijjāsaṅkhārā. Bhavaupādānataṇhāvasenāti bhavaupādānataṇhādassanavasena. Diṭṭhāva ‘‘taṃsahagatā’’ti samānayogakkhamattā. Na parabhāgaṃ khaneyya attanā icchitassa gahitattā parabhāge aññassa abhāvato ca. Tenāha ‘‘kassaci natthitāyā’’ti. Paṭinivattesīti paṭisaṃhari. Paṭinivattane pana kāraṇaṃ dassetuṃ ‘‘tadeta’’ntiādi vuttaṃ. Abhinnaṭṭhānanti akhaṇitaṭṭhānaṃ.

所谓见相下者，谓未觉之者。谓不应别起四圣谛觉性，此指坚定之理。此处曰‘不可令佛以此而生’。所谓佛者，指大圣人。所谓此者，即指无明行为。所谓生死渴爱執取者，谓以生死执着为结集相。谓‘彼得众生執取及处也’为差别。谓不可破坏异体，因自我意欲执持。以故有言‘有时无实之所’。所谓回转，谓 return。所谓回转因，谓因果失败回退之义。所谓断灭相，谓不可违背之地。

Paccayatoti hetuto, saṅkhāratoti attho. ‘‘Kimhi nu kho sati jarāmaraṇaṃ hotī’’tiādinā hetuparamparavasena phalaparamparāya kittamānāya, kimhi nu kho sati viññāṇaṃ hotīti ca vicāraṇāya saṅkhāre kho sati viññāṇassa visesato kāraṇabhūto saṅkhāro aggahito, tato viññāṇaṃ paṭinivattati nāma, na sabbapaccayato. Tenevāha ‘‘nāmarūpe kho sati viññāṇaṃ hotī’’ti. Kiṃ nāma hettha sahajātādivaseneva paccayabhūtaṃ adhippetaṃ, na kammūpanissayavasena paccuppannavasena abhinivesassa jotitattā. Ārammaṇatoti avijjāsaṅkhārasaṅkhātaārammaṇato, atītabhavasaṅkhātaārammaṇato. Atītaddhapariyāpannā hi avijjāsaṅkhārā. Tato paṭinivattamānaṃ viññāṇaṃ atītabhavopi paṭinivattati nāma. Ubhayampīti paṭisandhiviññāṇaṃ vipassanāviññāṇampi. Nāmarūpaṃ na atikkamatīti paccayabhūtaṃ ārammaṇabhūtañca nāmarūpaṃ na atikkamati tena vinā avattanato. Tenāha ‘‘nāmarūpato paraṃ na gacchatī’’ti. Viññāṇe nāmarūpassa paccaye honteti paṭisandhiviññāṇe nāmarūpassa paccaye honte. Nāmarūpe viññāṇassa paccaye honteti nāmarūpe paṭisandhiviññāṇassa paccaye honte. Catuvokārapañcavokārabhavavasena yathārahaṃ yojanā veditabbā. Dvīsupi aññamaññaṃ paccayesu hontesūti pana pañcavokārabhavavasena. Ettakenāti evaṃ viññāṇanāmarūpānaṃ aññamaññaṃ upatthambhavasena pavattiyā. Jāyetha vā upapajjetha vāti ‘‘satto jāyati upapajjatī’’ti samaññā hoti viññāṇanāmarūpavinimuttassa sattapaññattiyā upādānabhūtassa dhammassa abhāvato. Tenāha ‘‘ito hī’’tiādi. Etadevāti ‘‘viññāṇaṃ nāmarūpa’’nti etaṃ dvayameva.

因缘者，谓缘起之因。行者，谓意起之义。因缘相续果报相续之故，以“有时老死生起乎？”等次第依因之言进行究诠。复以“有时识生起乎？”等思惟，行者成为识之特殊缘起因，是故识缘起称为行，基于此识则反转而生，非诸缘俱足之故。是以言“无名色时无识生”也。然此处所缘非他生共生之因，而是非业依止之现所现起之有分别注着。所依为愚痴行所构所缘，为过去生业所构之缘。过去业所成之愚痴行乃已过之业行。基于此识反转而生，彼识亦称为已过业识也。所谓两者即续识与内观识。名色未超越者，故为所缘所依名色，未超越故而不失故，彼故曰“名色不超之际，不能逾越于彼”。谓续识乃名色之缘，续识俱缘者皆尔。名色乃识之缘，续识俱缘亦然。此繁复缘系如四五支有等理应知。两者亦相互缘也谓五支缘集。即此以续识名色相互支持而运作。生起或再生相续也。谓“有情生起相续”乃识名色解脱有情五取蕴之无。故有此说“从彼而去”之句，谓此即“识与名色”为二。

Aparāparacutipaṭisandhīhīti aparāparacutipaṭisandhidīpakehi ‘‘cavati, upapajjatī’’ti dvīhi padehi. Pañca padānīti ‘‘jāyetha vā’’tiādīni pañca padāni. Nanu tattha paṭhamatatiyehi catutthapañcamāni atthato abhinnānīti? Saccaṃ, viññāṇanāmarūpānaṃ aparāparuppattidassanatthaṃ evaṃ vuttaṃ. Tenāha ‘‘aparāparacutipaṭisandhīhī’’ti. Ettāvatāti vuttamevatthanti yo ‘‘ettāvatā’’ti padena pubbe vutto, tameva yathāvuttamatthaṃ ‘‘yadida’’ntiādinā niyyātento puna vatvā. Anulomapaccayākāravasenāti paccayadhammadassanapubbakapaccayuppannadhammadassanavasena. Paccayadhammānañhi attano paccayuppannassa paccayabhāvo idappaccayatā paccayākāro, so ca ‘‘avijjāpaccayā saṅkhārā’’tiādinā vutto saṅkhāruppattiyā anulomanato anulomapaccayākāro, tassa vasena.

“彼此赋续生起”者，谓由两方赋续促进，“生起”、“再生”二词。五句即自“有生起”始数五。然此于首第二句及第四第五句义理实相不异耶？诚然，为显识名色不同时生之事，故言如是“彼此赋续生起”。谓当所说完毕后，复以“如是”、“此实”等语重申已为明示者。谓由递次缘起形式，以见缘法之先后而生。谓彼缘法自身对彼将生缘之依，称今时缘生。此亦由“愚痴缘行”等语所明说，乃行集起递进因缘故。

Āpatoti parikhāgataudakato. Dvārasampattiyā tattha vasantānaṃ pavesananiggamanaphāsutāya upabhogaparibhogavatthusampattiyā sarīracittasukhatāya nagarassa manuññatāti vuttaṃ ‘‘samantā …pe… ramaṇīya’’nti. Pubbe suññabhāvena araññasadisaṃ hutvā ṭhitaṃ janavāsaṃ karonte nagarassa lakkhaṇappattaṃ hotīti vuttaṃ ‘‘taṃ aparena samayena iddhañceva assa phītañcā’’ti.

“水域”者，由水池所供，以门之进出方便、居住者的出入自由、用具之丰富，为身心安乐与城市适宜居住之故，谓“普遍……甚美”云云。昔日空阔荒凉如林间之地，自然定居而作居民地，称城市之相应标识。谓“彼时之后有所活力回升”云云。

‘‘Pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo ca suparisuddho’’ti vacanato tīhi viratīhi saddhiṃ pubbabhāgamaggopi aṭṭhaṅgikavohāraṃ laddhuṃ arahatīti vuttaṃ ‘‘aṭṭhaṅgikassa vipassanāmaggassā’’ti. Vipassanāya ciṇṇanteti vipassanāya sañcaritatāya tattha tattha tāya vipassanāya tīrite pariyesite. Lokuttaramaggadassananti anumānādivasena lokuttaramaggassa dassanaṃ. Tathā hi nibbānanagarassa dassanaṃ daṭṭhabbaṃ. Diṭṭhakāloti adhigamavasena diṭṭhakālo. Maggaphalavasena uppannā paropaṇṇāsa anavajjadhammā, paccavekkhaṇañāṇaṃ pana tesaṃ vavatthāpakaṃ. Yāpetvāti carāpetvā.

“过去亦当有身业、语业、生活等清净之事”此语合三种禁戒并前半部分法门，得八支行之果乃阿拉汉，故言“八支慧观之道”。“慧观已付出”者，以慧观行转移流转处处现前，此慧观能穿破流转界。谓为世外道之显现。故云须观灭度城之显现。“所见之时”为所获之时。“由道果起”者，谓由道果生起彼脱执灵境与他根，相关之正见称为资粮种子。谓“成就”即此意。

Avattamānakaṭṭhenāti buddhasuññe loke kassaci santāne appavattanatova uppādādivasena vattamānavasena. Tathā hi bhagavā ‘‘anuppannassa maggassa uppādetā, asañjātassa sañjanetā’’tiādikehi thomito. Pubbakehi mahesīhi paṭipanno hi ariyamaggo itarehi antarā kehici avaḷañjitoti vuttaṃ ‘‘avaḷañjanaṭṭhena purāṇamaggo’’ti. Jhānassādenāti jhānasukhena jhānapītiyā. Subhikkhaṃ paṇītadhammāmatatāya tittiāvahaṃ. Pupphitaṃ upasobhitaṃ. Yāva dasasahassacakkavāḷeti vuttaṃ ‘‘ekissā lokadhātuyā’’ti paricchinnabuddhakhettattā. Tassa atthitāya hi paricchedo atthi. Etasmiṃ antareti etasmiṃ okāse.

“归还者”者，谓于佛灭世之后，世间某族类业如因缘未断，生死流转仍续。故世尊曾言“未生道者生出、未发生生起者发起”等而知其流布。以前世诸大王修行必于他处久住，有时受缠绕故弃离。谓“久住处住禅定之乐”以终结妄念内外之源。花香遍满犹如千万光轮，迦叶世尊发现此界中仅此净土，如是划分其境界。谓“境界内”。

Nagarasuttavaṇṇanā niṭṭhitā. · 《城经》注释结束。

6. Sammasasuttavaṇṇanā六、《审察经》注释

§66

66. Chaṭṭhe assāti bhagavato. Saṇhasukhumadhammaparidīpanato sukhumā. Tīhi lakkhaṇehi aṅkiyattā tilakkhaṇāhatā, aniccādilakkhaṇaparidīpinīti attho. Ariyadhammādhigamassa upanissayabhūtena hetunā sahetukā. Tihetukapaṭisandhipaññāya pāṭihāriyapaññāya ca atthitāya paññavanto na kevalaṃ ajjhattikaaṅgasampattiyeva, bāhiraṅgasampattipi nesamatthīti dassetuṃ ‘‘siniddhānī’’tiādi vuttaṃ. Abbhantaranti ajjhattaṃ. Paccayasammasananti paccayuppannānaṃ paccayavīmaṃsaṃ.

第六章示现于如来。由紧密细微法之昭现为细微。此以三相显明，名无常等义。为圣法证得之资粮缘起因缘，具三因缘契合而成。因三因缘相续中智慧与神变相应所缘，不唯为内在身心功德，亦非仅现世之功德，故云“坚固者”。内者谓内心，缘理辨析者谓因缘判断。

Ārambhānurūpā anusandhi yathānusandhi. Na gatāti na sampattā. Asambhinnapadanti avomissakapadaṃ, aññattha evaṃ anāgataṃ vākyanti attho. Tenāha ‘‘aññattha hi evaṃ vuttaṃ nāma natthī’’ti. Evanti ‘‘tenahānandā’’ti ekavacanaṃ, ‘‘suṇātha manasi karothā’’ti bahuvacanaṃ katvā vuttaṃ nāma natthīti attho. Keci pana ‘‘tenahānandā’’ti idhāpi bahuvacanameva katvā paṭhanti ‘‘sādhu anuruddhā’’tiādīsu viya. Upadhīti adhippetaṃ upadhīyati ettha dukkhanti. Uppajjati uppādakkhaṇaṃ udayaṃ paṭilabhati ‘‘pākaṭabhāvo ṭhitiko, attalābho udayo’’ti. Nivisati nivesaṃ okāsaṃ paṭilabhati. Ekavārameva hi uppannamattassa dhammassa dubbalattena okāse viya patiṭṭhahanaṃ natthi, punappunaṃ ārammaṇe pavattamānaṃ niviṭṭhaṃ patiṭṭhitaṃ nāma hoti. Tenāha ‘‘nivisatīti punappunaṃ pavattivasena patiṭṭhahatī’’ti.

「起始」者，依照先前所起而相应继续下去；「续接」者，如实地相续进行。既非过去已逝，亦非已达到彼岸的现境。未曾会合交接的阶段譬如断续的阶段，此时释义往往另有他意或未来意义。故云『另有所指者，确实如是无有』。如此者谓之『由此故无人能释』单数用法；而「听闻于心、为之思惟」则为复数形式说法，表明义理确实无有。然有者于此亦作复数诵读，依他经文如『善哉阿努鲁达等』语。谓「前缀」即所期待的「语尾」在此生起时即生起痛苦。此时产生后立即得见「明显之相、现量出现」。安住则得安适栖息也。刚发生的法，因力薄弱，未得完全安住之地，故非安住；但往复翻动取持的过程，谓之反复运动的安住。故云『安住者，因不断起灭反复运动而得安住』。

Piyasabhāvanti piyāyitabbajātikaṃ. Madhurasabhāvanti iṭṭhajātikaṃ. Abhiniviṭṭhāti taṇhābhinivesena otiṇṇā. Sampattiyanti bhavasampattiyaṃ. Nimittaggahaṇānusārenāti paṭibimbaggahaṇānusārena. Kaṇṇassa chiddapadesaṃ rajatanāḷikaṃ viya, kaṇṇabaddhaṃ pana pāmaṅgasuttaṃ viya. Tuṅgā uccā dīghā nāsikā tuṅganāsā. Evaṃ laddhavohāraṃ attano ghānaṃ. ‘‘Laddhavohārā’’ti vā pāṭho. Tasmiṃ sati tuṅgā nāsā yesaṃ te tuṅganāsā. Evaṃ laddhavohārā sattā attano ghānanti yojanā vaṇṇasaṇṭhānato rattakambalapaṭalaṃ viya. Samphassato mudusiniddhaṃ kiccato siniddhamadhurarasadaṃ. Sālalaṭṭhinti sālakkhandhaṃ.

「慈爱之德」者，谓必须护持的慈爱的本性；「悦爱之德」者，为所喜悦之本性也。「厌离之义」谓因渴爱投缘而超越烦恼。「成就」者，为生存境界的成就；「合缘取象」者，依取象而生的境界。譬如耳朵的割断之处如同银管；连结于耳的部分犹如防护皮革。鼻梁高而直，鼻孔坚挺，为获得此嗅觉的标志。此为珍贵的所得也。所谓「珍贵所得」之读法不同。嗅觉之高鼻为那些颗高鼻。此珍贵所得，其体态如联结广阔的赤色绒毯上之虹彩。接触感官时被感动，如蜜味般滋润坚实。苦难者如刺芒棘，刺入感官块状。

Addasaṃsūti passiṃsu. Evaṃ vuttanti ‘‘kaṃse’’ti evaṃ vuttaṃ adhiṭṭhānavohārena.

见闻者曰：已见已闻。故云『何为此物』即以坚定哀思视之。

Sampattinti vaṇṇādiguṇaṃ. Ādīnavanti maraṇaggatato.

「成就」者，谓诸相、色泽及种种属性。「危险」者，基于死苦而生之。

Sattupānīyenāti sattuṃ pakkhipitvā ālolitapānīyena. Cattāri pānāni viya cattāro maggā taṇhāpipāsāvūpasamanato.

「食以活命」者，谓投食动物、以净饮食而摄受。谓四饮如四道，分别灭尽渴饮苦乐。

Sammasasuttavaṇṇanā niṭṭhitā. · 《审察经》注释结束。

7. Naḷakalāpīsuttavaṇṇanā7. 芦束经注释

§67

67. Sattame kasmā pucchatīti mahākoṭṭhikatthero sayaṃ tattha nikkaṅkho samāno kasmā pucchatīti adhippāyo. Ajjhāsayajānanatthanti idampi tassa mahāsāvakassa paracittajānanena appāṭihīraṃ siyā, tena taṃ aparitussanto ‘‘apicā’’tiādimāha. Tattha dve aggasāvakāti sīlādiguṇehi uttamasāvakāti attho, na hi mahākoṭṭhikatthero aggasāvakalakkhaṇappatto, atha kho mahāsāvakalakkhaṇappatto. Idāneva kho mayantiādi heṭṭhā paccayuppannaṃ anāloḷentena dassetvā desanā āhaṭā, na aññamaññapaccayatāvasena, idha pana yenādhippāyena taṃ āloḷetvā nivattetvā kathitaṃ mahātherena, tamevassa adhippāyaṃ teneva pakāsetukāmo mahākoṭṭhikatthero āha ‘‘idāneva kho maya’’ntiādi. Tenāha ‘‘idaṃ thero’’tiādi.

第六七。为何问者？大果提德长老亲身在那里立正发言，为何问者？其意谓发起见解。此乃该大弟子以识破他心起见，免得执着也。由此缘故，不悦故言『况且』等语。此中二顶上弟子即谓品德最高之弟子，不谓大果提德长老为品德最高弟子。今汉等当下由下缘起，显示无漏谓之而现正法，不因相互缘起。然此处因大果提德长老之见解而回转，指出前述意。故依其见解欲表明者，大果提德长老言『如今我……』。故曰『此即为长老』等。

Ettake ṭhāneti ‘‘kiṃ nu kho āvuso’’tiādinā paṭhamārambhato paṭṭhāya yāva ‘‘nirodho hotī’’ti padaṃ, ettake ṭhāne. Avijjāsaṅkhāre aggahetvā ‘‘nāmarūpapaccayā viññāṇa’’nti desanāya pavattattā ‘‘paccayuppannapañcavokārabhavavasena desanā kathitā’’ti vuttaṃ. ‘‘Phale gahite kāraṇaṃ gahitamevā’’ti viññāṇe gahite saṅkhārā, tesañca kāraṇabhūtā avijjā gahitā eva hotīti vuttaṃ ‘‘heṭṭhā vissajjitesu dvādasasu padesū’’ti. Ekekasminti ekekasmiṃ pade. Tiṇṇaṃ tiṇṇaṃ vasenāti ‘‘nirodhāya dhammaṃ desesi, nirodhāya paṭipanno hoti, nirodhā anupādāvinimutto hotī’’ti evamāgatānaṃ tiṇṇaṃ tiṇṇaṃ vārānaṃ vasena. ‘‘Aṭṭhārasahi vatthūhī’’tiādīsu (mahāva. 468) viya idha vatthusaddo kāraṇapariyāyoti āha ‘‘chattiṃsāya kāraṇehī’’ti. Paṭhamo anumodanāvidhi. Dhammakathikaguṇoti vipassanāvisayo abhedopacārena vutto. Sesadvayesupi eseva nayo. Dutiyo anumodanā, tatiyaṃ anumodananti abhidheyyānurūpaṃ vattabbaṃ. Desanāsampatti kathitā ‘‘nibbidāya…pe… dhammaṃ desetī’’ti vuttattā. Sekkhabhūmi kathitā ‘‘nibbidāya…pe… paṭipanno hotī’’ti vuttattā. Asekkhabhūmi kathitā ‘‘nibbidā …pe… anupādāvimutto hotī’’ti vuttattā.

所谓“到这一步”为何？起首由“什么呢，尊者”诸语起初，直至“灭除存在”之词为止，这就是所说的“到这一步”。在无明造作的基础上，从“名色为条件，识为缘”的教说开始展开，又说教法以“依缘而生五种分别显现”的方式而说。关于“果果连结，缘果相遂”，谓识之中包含诸造作，而这些造作的因是无明，且无明是这造作的根本所在，因此说“下方十二处消灭”。每一处就是每一分词句。分为三部分，各依三处分别涵义“说灭法，了知灭法，灭法即是断除取持”，这是三种不同的时相。譬如“十八因缘诸事”中亦是此理，此处“事”是因缘的同义语，说有三十八因缘。第一为迎合、赞同的步骤。所谓法师德性，是观慧所该通达的内容中，连贯地说明其不二法理。整体来说，此为第一与第二种的总指。第二为赞同仪式，第三为依文字义理应行的程序。关于说法成就，曾论及“生厌倦时，乃是说法”，说沙门境界，即“生厌倦时，乃是修行”，以及非沙门境界，说“生厌倦时，得解脱无取著”。

Naḷakalāpīsuttavaṇṇanā niṭṭhitā. · 芦束经注释完毕。

8. Kosambisuttavaṇṇanā8. 国桑比经注释

§68

68. Aṭṭhame parassa saddahitvāti parassa vacanaṃ saddahitvā. Tenāha ‘‘yaṃ esa bhaṇati, taṃ bhūtanti gaṇhātī’’ti. Parapattiyo hi eso paraneyyabuddhiko. Yaṃ kāraṇanti yaṃ attanā cintitavatthu. Ruccatīti ‘‘evametaṃ bhavissati, na aññathā’’ti attano matiyā cintentassa ruccati. Ruciyā gaṇhātīti parapattiyo ahutvā sayameva tathā rocento gaṇhāti. Anussavoti ‘‘anu anu suta’’nti evaṃ cirakālagatāya anussutiyā labbhamānaṃ ‘‘kathamidaṃ siyā, kasmā bhūtameta’’nti anussavena gaṇhāti. Vitakkayatoti ‘‘evametaṃ siyā’’ti parikappentassa. Ekaṃ kāraṇaṃ upaṭṭhātīti yathāparikappitavatthu cittassa upaṭṭhāti. Ākāraparivitakkenāti attanā kappitākārenā taṃ gaṇhāti. Ekā diṭṭhi uppajjatīti ‘‘yathāparikappitaṃ kiñci atthaṃ evametaṃ, nāññathā’’ti abhinivisantassa eko abhiniveso uppajjati. Yāyassāti yāya diṭṭhiyā assa puggalassa. Nijjhāyantassāti paccakkhaṃ viya nirūpetvā cintentassa. Khamatīti tathā gahaṇakkhamo hoti. Tenāha ‘‘so…pe… gaṇhātī’’ti. Etānīti saddhādīni. Tāni hi saddheyyānaṃ vatthūnaṃ gahaṇahetubhāvato ‘‘kāraṇānī’’ti vuttāni. Bhavanirodho nibbānanti navavidhopi bhavo nirujjhati ettha etasmiṃ adhigateti bhavanirodho, nibbānaṃ. Svāyaṃ bhavo pañcakkhandhasaṅgaho tabbinimutto natthīti āha ‘‘pañcakkhandhanirodho nibbāna’’nti. Bhavanirodho nibbānaṃ nāmāti ‘‘nibbānaṃ nāma bhavanirodho’’ti esa pañho sekkhehipi jānitabbo, na asekkheheva. Imaṃ ṭhānanti imaṃ yāthāvakāraṇaṃ.

第六十八条，所谓“听他者言”即是接受他人言说。因此说，“所说者，取之为实”，意指所言经由相信而采纳。因他人言语本具可信之理。所谓“因”为自心思虑所及之所缘。谓“令心悦服”，意即“此必然如此，不会他样”，是出于自己的思维而生的信受。因信而取，未加质疑，因此说“他人所言即令心悦服”。所谓“传闻”是“接续传说”，是长期而得的知识，故称“我当如是，此为何来，如何生起”，即因传闻而有所采信。所谓“念头附着”是“如此宜也”，是自己所回想而生的念头。由此，生一正断见，即“如所观想，确定真实，别无他意”，谓此为个人所执的信念。所谓“所属”为随其所执之人。所谓“入灭”指借入滅而如同放下般安立。所谓“能承受”，即有能力承受所信之法，故言“他服取之”。此数为信等，所谓信等，即信义真诚之类。因信为可信之本故称为因。所谓“生灭断除即为涅槃”，即九种以上的存在悉此止息，于此获证所谓生灭断除，就是涅槃。自身存在，即五蕴聚集所成，若断除即不得。故说“五蕴断除即涅槃”。所谓“生灭断除即涅槃”，是教前行者须知之疑点，非闲人可解。此处谓此理即是最终真谛。

Suṭṭhu diṭṭhanti ‘‘bhavanirodho nibbāna’’nti mayā suṭṭhu yāthāvato diṭṭhaṃ, bhavassa pīḷanasaṅkhatasantāpavipariṇāmaṭṭhānaṃ, bhavanirodhassa ca nissaraṇavivekāsaṅkhatāmataṭṭhānaṃ yathābhūtaṃ sammappaññāya diṭṭhattā. Anāgāmiphale ṭhito hi anāgāmimagge ṭhito eva nāma uparimaggassa anadhigatattāti vuttaṃ ‘‘anāgāmimagge ṭhitattā’’ti. Nibbānaṃ ārabbha pavattampi therassetaṃ ñāṇaṃ ‘‘nibbānaṃ paccavekkhatī’’ti vuttañāṇaṃ viya na hotīti vuttaṃ ‘‘ekūnavīsatiyā…pe… paccavekkhaṇañāṇa’’nti. Etena etaṃ nibbānapaccavekkhaṇā viya na hoti sappadesabhāvatoti dasseti. Evañca katvā idha udapānanidassanampi samatthitanti daṭṭhabbaṃ. Paccavekkhaṇañāṇenāti avasesakilesānaṃ, nibbānasseva vā paccavekkhaṇañāṇena. Upari arahattaphalasamayoti upari sijjhanato arahattapaṭilābho tathā atthi. ‘‘Yenāhaṃ taṃ pariyesato nibbānaṃ sacchikarissāmī’’ti jānāti.

正见慧者善识“生灭断除即涅槃”，吾以正智真实了知，因生灭乃是身心苦痛聚合的根源，而生灭断除即是超脱之境界，不受烦恼染污而得安立，故如此观慧。所谓无来果位者，坚住于无来道，即未至顶道明显的含义。关于涅槃，尚未证得断尽慧者，一心认识“涅槃可知”，而未真实体验该知识，所以说“二十九岁……认识”，借此指未完全灭尽烦恼状态的认识。因此，所谓涅槃的了知，非不带灾难的局面，就此可见。如此说明，在此处出现发起意图并给予示范，显示对涅槃的观照是可为之事。所谓“观照认识”，是最终烦恼尽灭、涅槃之认识。又因得阿拉汉果时，享有清凉之乐，亦有，此由此知“我若寻求，必证涅槃”。

Kosambisuttavaṇṇanā niṭṭhitā. · 国桑比经注释完毕。

9. Upayantisuttavaṇṇanā9. 近行经注释

§69

69. Navame udakavaḍḍhanasamayeti sabbadivasesu mahāsamuddassa anto mahantacandakantamaṇipabbatānaṃ juṇhasamphassena pahatattā jalābhisandanavasena udakassa vaḍḍhanasamaye. Upari gacchantoti pakatiyā udakassa tiṭṭhaṭṭhānassa tato upari gacchantoti attho. Upari yāpetīti udakaṃ tattha uparūpari vaḍḍheti. Tathābhūto ca taṃ brūhento pūrentoti vuccatīti āha ‘‘vaḍḍheti pūretīti attho’’ti. Yasmā paccayadhammā attano phalasamavāyapaccaye honte tassa upari ṭhito viya hoti tassa attano vase vattāpanato, tasmā vuttaṃ ‘‘avijjā upari gacchantī’’ti. Paccayabhāvena hi sā tathā vuccati. Tenāha ‘‘saṅkhārānaṃ paccayo bhavituṃ sakkuṇantī’’ti. Apagacchanto yāyanto. Tenāha ‘‘osaranto’’ti, avaḍḍhanto parihīyamānoti attho.

第六十九条，所谓“水增盛时期”，即在一年四季大海中，因盛大满月和宝石山之风吹击，导致水涌上岸的时间。所谓“上升”意为水从岸边顶上升至更高处。所谓“上升养育”，是水在其所处之上日益滋长、充满。故说“增盛即是充满”。因缘法中，果报依因缘联合而生，诸因缘如同立于水之上故曰“无明乘水而上”。因缘而生故如此言。所谓“他行去往”，即动、行、流通的意思。谓“流失”，呈现增减消长之意。

Upayantisuttavaṇṇanā niṭṭhitā. · 近行经注释完毕。

10. Susimasuttavaṇṇanā10. 苏西玛经注释

§70

70. Dasame garukatoti garubhāvahetūnaṃ uttamaguṇānaṃ matthakappattiyā anaññasādhāraṇena garukārena garukato. Mānitoti sammāpaṭipattiyā mānito. Tāya hi viññūnaṃ manāpatāti āha ‘‘manena piyāyito’’ti. Catupaccayapūjāya ca pūjitoti idaṃ atthavacanaṃ. Yadatthaṃ saṃgītikārehi ‘‘tena kho pana samayena bhagavā sakkato hotī’’tiādinā imassa suttassa nidānaṃ nikkhittaṃ, tassa atthassa ulliṅgavasena vuttanti daṭṭhabbaṃ. Esa nayo sesapadesupi. Aṃsakūṭatoti uttarāsaṅgena ubho aṃsakūṭe paṭicchādetvā ṭhitā dakkhiṇaaṃsakūṭato, ubhayato vā apanenti. Paricitaganthavasena paṇḍitaparibbājako, yato pacchā visesabhāgī jāto. Vicittanayāya dhammakathāya kathanato ‘‘kaviseṭṭho’’ti āhaṃsu.

第七十条，所谓“重重”，意为重之因由中最重要者，无有他甚之重故称为第一。所谓“尊贵”，谓正确行持而尊重之。因此曰“以心悦纳”为明。所谓“四因敬奉”，即依此理趣而敬重。针对吟唱者，有文献记载伟大时世，世尊由萨咖所尊敬。以显明此句义理，乃放置作为教理结尾。此法理在余余词中亦有。所谓“胳膊峰”，指上衣披盖之双肩，故名。以此称谓文士游方之德，后成为别派传承者。据文辞分韵解释，故称“诗坛之尊”。

Tejussadoti mahātejo. Purebhattakiccādīnaṃ niyatabhāvena niyamamanuyutto. Vipassanālakkhaṇamhīti ñāṇaṃ tattha kathitaṃ. Dhammanti tassaṃ tassaṃ parisāyaṃ therassa asammukhā desitaṃ dhammaṃ. Āharitvā katheti tathā varassa dinnattā.

所谓“具光明”，指大光明。先前的布施、事勤等善业必然与此庄严相依。所谓“观慧相”，即慧知之特征。这教理，为长老于所聚会众的面前所宣说。由其搜集、归纳，说以此理，并以赋予其有效性而弘扬。

Kiñcāpi susimo pūraṇādayo viya satthupaṭiñño na hoti, titthiyehi pana ‘‘ayaṃ brāhmaṇapabbajito paññavā vedaṅgakusalo’’ti gaṇācariyaṭṭhāne ṭhapito, tathā cassa sambhāvito. Tena vuttaṃ ‘‘ahaṃ satthāti paṭijānanto’’ti, na sassatadiṭṭhikattā. Tathā hesa bhagavato sammukhā upagantuṃ asakkhi.

无论如何，虽然有人自称是师长，却未必真具有充足完备的德行，反而在外道比库中，有人被称为“此婆罗门出家者聪慧、精通智学”，于是被推崇认可。然而，他自称是“我是师长”，但这种自我认定并非基于断见之见。因而，未能亲临世尊面前得见。

Aññāti arahattassa nāmaṃ aññindriyassa ciṇṇante pavattattā. Taṃ pavattinti yaṃ aññabyākaraṇaṃ vuttaṃ, taṃ sutvā. Assa susimassa, paramappamāṇanti uttamakoṭi. Ācariyamuṭṭhīti ācariyassa muṭṭhikatadhammo.

他人称阿拉汉为名称时，是由于断除烦恼时的实现。所谓他被称为“断除”，是根据别人所说的不符合教理者而言，因听闻此说，世尊以他为无上光明者，即极为崇高尊贵。所谓“老师的起手”即指老师为主之开始具足之德。

Aṅgasantatāyāti nīvaraṇādīnaṃ paccanīkadhammānaṃ vidūrabhāvena jhānaṅgānaṃ vūpasantatāya. Nibbutasabbadarathapariḷāhatāya hi tesaṃ jhānānaṃ paṇītatarabhāvo. Ārammaṇasantatāyāti rūpapatibhāgavigamena saṇhasukhumādibhāvappattassa ārammaṇassa santabhāvena. Yadaggena hi tesaṃ bhāvanātisayasambhāvitasaṇhasukhumappakārāni ārammaṇāni santāni, tadaggena jhānaṅgānaṃ santatā veditabbā. Ārammaṇasantatāya vā tadārammaṇadhammānaṃ santatā lokuttaradhammārammaṇāhi paccavekkhaṇāhi dīpetabbā. Āruppavimokkhāti arūpajjhānasaññāvimokkhā. Paññāmatteneva vimuttā, na ubhatobhāgavimuttā. Dhammānaṃ ṭhitatā taṃsabhāvatā dhammaṭṭhiti, aniccadukkhānattatā, tattha ñāṇaṃ dhammaṭṭhitiñāṇanti āha ‘‘vipassanāñāṇa’’nti. Evamāhāti ‘‘pubbe kho, susima, dhammaṭṭhitiñāṇaṃ, pacchā nibbāne ñāṇa’’nti evamādi.

所谓“行聚”者，是指对诸如覆盖烦恼等相续根本法洞达明了，通过禅定诸法之静息相续。彼禅定因止息一切烦恼生起、灭除欢喜之扰乱，故其禅定更为纯净。所谓“境聚”者，是指因专注于色境而摄持纤细清净之物相的存在聚集。由此而生彼禅定所得诸纤细清净之境相，正应于境聚而知。以境聚为基础时，应以超世法境的境聚为基点而生起勤观之修。所谓“非色离解”者，为离一切色界禅定念处的解脱。由纯慧解脱而得涅槃，不是色非色两有之解脱。诸法之恒常不变即是法之真理所在地，称为法住；恒常中之苦与无我，即是法住理趣，称为“观察智”，此谓“慧观智”。如《经》中所说：“昔日，须弥（日名），彼时有法之真理智，后得涅槃智”等，依此类推。

Vināpisamādhinti samathalakkhaṇappattaṃ purimasiddhaṃ vināpi samādhinti vipassanāyānikaṃ sandhāya vuttaṃ. Evanti vuttākārena. Na samādhinissando anupubbavihārā viya. Na samādhiānisaṃso lokiyābhiññā viya. Na samādhissa nipphatti sabbabhavaggaṃ viya. Vipassanāya nipphatti maggo vā phalaṃ vāti yojanā.

虽未以禅定相续之义，但止禅特征已先得成就，非止禅而是为观禅，是为修习止禅之基础。此说法非指依禅定而行起渐修，亦非依据禅定显现世间神通，亦非全部断尽禅定而得终结。所谓观禅，是指断尽烦恼之后，走向道与果之途途程。

Rūpādīsu cetesu tiṇṇaṃ lakkhaṇānaṃ parivattanavasena desanā teparivaṭṭadesanā. Anuyogaṃ āropentoti nanu vuttaṃ, susima, idāni arahattādhigamena sabbaso paccayākāraṃ paṭivijjhitvā tattha vigatasammohoti anuyogaṃ karonto. Pākaṭakaraṇatthanti yathā tvaṃ, susima, nijjhānako sukkhavipassako ca hutvā āsavānaṃ khayasammasane suppatiṭṭhito, evametepi bhikkhū, tasmā ‘‘api pana tumhe āyasmanto’’tiādinā na te tayā anuyuñjitabbāti.

针对诸色及心诸法，环绕三法印之阐述，是一层包覆外围之教导。所谓“推行”意味着当今因断尽所有习气，完全洞见一切缘起，藉此无有迷惑而行“推行”。所谓“显露”意指比库通过内观定慧，礼赞断除染污之实现，得以坚固，故称。如此比库，所谓“尊者们啊”，非应与你们同在习修。

Susimasuttavaṇṇanā niṭṭhitā. · 苏西玛经注释完毕。

Mahāvaggavaṇṇanā niṭṭhitā. · 大品注释完毕。

8. Samaṇabrāhmaṇavaggo

第八章沙门婆罗门品

1. Jarāmaraṇasuttādivaṇṇanā1. 老死经等注释

§71-72

71-72.Ekekaṃ suttaṃ katvā ekādasa suttāni vuttāni avijjāya vasena desanāya anāgatattā, tathānāgamanañcassā catusaccavasena ekekassa padassa uddhaṭattā. Kāmañca ‘‘āsavasamudayā avijjāsamudayo’’ti attheva aññattha suttapadaṃ, idha pana veneyyajjhāsayavasena tathā na vuttanti daṭṭhabbaṃ.

71-72. 单独宣说一部经文，累计宣说了十一部经文，这些经文因无明的势力而宣说未来发生的事，同时依四圣谛之理，各一节句都具高亢庄严之义。欲者，谓“烦恼生、无明生”的含义解说，在此处因贪著生心的缘故，未曾宣说他义，可见此理。

Jarāmaraṇasuttādivaṇṇanā niṭṭhitā. · 老死经等注释完毕。

Samaṇabrāhmaṇavaggavaṇṇanā niṭṭhitā. · 沙门婆罗门品注释完毕。

9. Antarapeyyālavaggo

9. 中间部分品

1. Satthusuttādivaṇṇanā一、《导师经》等的注释

§73

73.Ayaṃsatthā nāmāti ayaṃ ariyamaggassa atthāya sāsati vimuttidhammaṃ anusāsatīti satthā nāma. Adhisīlādivasena tividhāpi sikkhā. Yogoti bhāvanānuyogo. Chandoti niyyānetā kattukamyatākusalacchando. Sabbaṃ bhāvanāya parissayaṃ sahati, sabbaṃ vāssa upakārāvahaṃ sahati vāhetīti sabbasahaṃ. Appaṭivānīti na paṭinivattatīti appaṭivānī. Antarāya sahanaṃ mohanāsanavīriyaṃ ātappati kileseti ātappaṃ. Vidhinā īretabbattā pavattetabbattā vīriyaṃ. Satataṃ pavattiyamānabhāvanānuyogakammaṃ sātaccanti āha ‘‘satatakiriya’’nti. Tādisamevāti yādisī sati vuttā, tādisameva ñāṇaṃ, jarāmaraṇādivasena catusaccapariggāhakaṃ ñāṇanti attho.

73. 此名为“通达义”，意指此为圣道的旨趣，教导解脱法，故谓为教师。以持戒等义分，修习分为三类：一者戒持，二者禅修，即依修持，三者意欲，谓欲望驱使作恶的倾向。总摄修习，隐忍一切障碍，能助持诸全天季修行，故称为具耐力者。不退转，即不堕转。障碍之耐抱，以及愚痴、懈怠、热诚衰减，谓诸烦恼，须以规矩克治维持努力。恒修不懈之禅定修持功课，故名“恒勤作”。此如是宣说，犹复如是分析，于此亦依照四圣谛分别解分别知，谓诸智知涵摄生灭老死等皆涵盖其中。

Antarapeyyālavaggavaṇṇanā niṭṭhitā. · 中间省略品的注释已竟。

Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya · 在《显扬要义》的《相应部》注疏中，

Nidānasaṃyuttavaṇṇanāya līnatthappakāsanā samattā. · 《因缘相应》注释的隐义阐明已圆满。