18. Aparaaccharāsaṅghātavaggo · 18. 另一弹指结合品复注
19. Kāyagatāsativaggavaṇṇanā十九、身至念品释
§563
563.Cetasāphuṭoti cittena pharito. Cittena pharaṇañca samuddassa dvidhā sambhavatīti āha – ‘‘duvidhaṃ pharaṇa’’ntiādi. Purimena atthenāti ‘‘sampayogavasena vijjaṃ bhajantī’’ti vuttena atthena. Pacchimenāti ‘‘vijjābhāge vijjākoṭṭhāse vattantī’’ti vuttena.
『心所现明』者，心通过显现说明。此处说‘二种显现’，意指因心而起的显现有二种。前者之意，即谓‘依连接摄受而分有智慧’。后者之意，指‘在智慧中依智慧之区域而运行’。
§564
564.Mahato saṃvegāya saṃvattatītiādīsu ayaṃ pana aparo nayo. Yāthāvato kāyasabhāvappavedanato mahato saṃvegāya saṃvattati. Atthāyāti diṭṭhadhammikādiatthāya. Yogakkhemāyāti catūhi yogehi khemabhāvāya. Satisampajaññāyāti sabbattha satiavippavāsāya sattaṭṭhāniyasampajaññāya ca. Ñāṇadassanappaṭilābhāyāti vipassanāñāṇādhigamāya. Vijjāvimuttiphalasacchikiriyāyāti tisso vijjā cittassa adhimutti nibbānaṃ cattāri sāmaññaphalānīti etesaṃ paccakkhakaraṇāya.
『由于强烈的激发而生起』等说法，是另一个教理的引申。所谓‘如实断示身体本性的显现，因极大激励而生起’。‘为了意涵’者，是指对正见等意涵而言。‘缘护’者，谓借助四种连接以达安稳。‘正念正知’者，谓遍及一切处所的念无偏差，並有遍一切处的正知。‘能得智见’者，是指通过观慧得智慧的显现。‘证得智慧解脱果之真知实证’者，使三种智慧于心得以解脱，且达涅槃；四种圣果亦由此成立，其细节作证之用。
§584
584.Paññāpaṭilābhāyātiādīsu soḷasasu padesu paññāpaṭilābhāya paññāvuddhiyā paññāvepullāya paññābāhullāyāti imāni cattāri paññāvasena bhāvavacanāni, sesāni dvādasa puggalavasena bhāvavacanāni. Sappurisasaṃsevoti sappurisānaṃ bhajanaṃ. Saddhammassavananti tesaṃ sappurisānaṃ santike sīlādippaṭipattidīpakassa saddhammavacanassa savanaṃ. Yoniso manasikāroti sutānaṃ dhammānaṃ atthūpaparikkhāvasena upāyena manasikāro. Dhammānudhammappaṭipattīti lokuttaradhamme anugatassa sīlādippaṭipadādhammassa paṭipajjanaṃ.
关于『证得智慧』之说，共列十六法为智慧证成的诸面向。此中以四词表达智慧之作用，即智慧增长、智慧充足、智慧广大。余者为十二种与贤人品性相关的法门。所谓‘侍奉圣人’者，是指‘侍奉圣人’之行。‘闻圣法’者，谓在圣人前闻闻如律仪戒行等圣法言教。‘正思惟’者，以审察所闻法义为方法的思惟。‘依循如法行者’，则指遵循世出世法行持如律仪戒法之行为。
Channaṃ abhiññāñāṇānanti iddhividhadibbasotacetopariyapubbenivāsadibbacakkhuāsavakkhayañāṇānaṃ. Tesattatīnaṃ ñāṇānanti paṭisambhidāpāḷiyaṃ (paṭi. ma. 1.1-2 mātikā) ‘‘sotāvadhāne paññā sutamaye ñāṇaṃ, sutvāna saṃvare paññā sīlamaye ñāṇa’’ntiādinā ñāṇakathāya niddiṭṭhānaṃ sāvakasādhāraṇāsādhāraṇānaṃ ñāṇānaṃ. Imesañhi tesattatiñāṇānaṃ sutamayañāṇādīni sattasaṭṭhiñāṇāni sāvakassa sādhāraṇāni, ‘‘indriyaparopariyatte ñāṇaṃ, sattānaṃ āsayānusaye ñāṇaṃ, yamakapāṭihīre ñāṇaṃ, mahākaruṇāsamāpattiyā ñāṇaṃ, sabbaññutaññāṇaṃ, anāvaraṇañāṇa’’nti (paṭi. ma. 1.68-73 mātikā) imāni cha asādhāraṇañāṇāni sāvakehi.
所谓三十七种『超越智慧』，是指三十七种观念智慧。此列由巴利文中释义『三十七种智慧』得来（巴经释1.1-2纲目），体例以‘于听闻具戒伦之智慧’，‘听闻后持守戒律之智慧’等说明通达智慧之道，包含侍者中常见与非常见的智慧种类。此三十七种智慧，即从听闻智慧起始，至最终无遮断智慧，共有七十六种。这等智慧包括：超越根识之智慧、断除众生习气之智慧、断绝两极之智慧、大慈悲成就智慧、晓尽一切之智慧、无障碍知识之智慧，以上均为修习侍者的非凡智慧。
Sattasattatīnaṃñāṇānanti ettha –
所谓‘七十七种智慧’，此处指的是——
‘‘Jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ. Atītampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ. Anāgatampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ. Yampissa taṃ dhammaṭṭhitiñāṇaṃ, tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇaṃ. Bhavapaccayā jātīti ñāṇaṃ…pe… upādānapaccayā bhavoti ñāṇaṃ, taṇhāpaccayā upādānanti ñāṇaṃ, vedanāpaccayā taṇhāti ñāṇaṃ, phassapaccayā vedanāti ñāṇaṃ, saḷāyatanapaccayā phassoti ñāṇaṃ, nāmarūpapaccayā saḷāyatananti ñāṇaṃ, viññāṇapaccayā nāmarūpanti ñāṇaṃ, saṅkhārapaccayā viññāṇanti ñāṇaṃ, avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ, atītampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ, anāgatampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ, yampissa taṃ dhammaṭṭhitiñāṇaṃ, tampi khayadhamaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇa’’nti –
『由生起缘知老死』者为智慧，『由不生起无老死』亦为智慧。过去亦以分段知此由生起缘知老死，过去亦分段知不生起无老死。未来亦分段知由生起缘老死，未来亦分段知不生起无老死。何谓法绝断之智慧，即知断灭、消逝、离欲、灭除之法。由此——于有为缘起生起之智慧，谓知有为因缘生起。有为因缘依赖执著缘有所为，谓知由渴爱缘执著。有受缘渴爱智慧，谓知由触缘受。有触缘受智慧，谓知由六处缘触。有名色缘六处，谓知由识缘名色。有识缘名色，谓知由行缘识。由无明缘行，谓智慧。无明无则无行，谓智慧。过去亦分段知由无明缘行，过去亦无明无则无行，未来亦分段知由无明缘行，未来亦无明无则无行。何谓法绝断之智慧，谓知断灭、消逝、离欲、灭除之法。'
Bhagavatā nidānavagge (saṃ. ni. 2.34-35) jarāmaraṇādīsu ekādasasu paṭiccasamuppādaṅgesu paccekaṃ satta satta katvā vuttāni sattasattatiñāṇāni.
在世尊〈因缘品〉中（《增支部》2章34-35节）所说，于包括老死在内的十一种缘起因素中，分别计数为七七，称为七七知识。
Tattha dhammaṭṭhitiñāṇanti paccayākārañāṇaṃ. Paccayākāro hi dhammānaṃ pavattisaṅkhātāya ṭhitiyā kāraṇattā ‘‘dhammaṭṭhitī’’ti vuccati, tattha ñāṇaṃ dhammaṭṭhitiñāṇaṃ, ‘‘jātipaccayā jarāmaraṇa’’ntiādinā vuttasseva chabbidhassa ñāṇassetaṃ adhivacanaṃ. Khayadhammanti khayagamanasabhāvaṃ. Vayadhammanti vayagamanasabhāvaṃ. Virāgadhammanti virajjanasabhāvaṃ. Nirodhadhammanti nirujjhanasabhāvanti attho.
其中所谓法住知识是缘之形态的认识。缘之形态即法因缘所成、因果相续而常立不变者，故称为“法住”。此处“认识”即为法住知识，是对诸法中六种知识的名称：生起缘取为“生起缘”，老死等为灭知。消灭法指消灭之性；流转法指流转之性；离欲法指离欲之性；止息法指止息之性。
Lābhotiādīsu lābhoyeva upasaggena visesetvā ‘‘paṭilābho’’ti vutto. Puna tasseva atthavivaraṇavasena ‘‘patti sampattī’’ti vuttaṃ. Phusanāti adhigamanavasena phusanā. Sacchikiriyāti paṭilābhasacchikiriyā. Upasampadāti nipphādanā.
“得受”等分别以冠词加以区别，被称为“得受”。又以其义展开，称为“取得成就”。“接触”指获得的方式，“感证”即为得受感证。受具足成就称为“得受感证”，“具足成就”的意思。“具足成就”即实现、成熟。
Sattannañcasekkhānanti tisso sikkhā sikkhantīti sekkhasaññitānaṃ sotāpattimaggaṭṭhādīnaṃ sattannaṃ. Puthujjanakalyāṇakassa cāti nibbānagāminiyā paṭipadāya yuttattā sundaraṭṭhena kalyāṇasaññitassa puthujjanassa. Vaḍḍhitaṃ vaḍḍhanaṃ ekāyāti vaḍḍhitavaḍḍhanā. Yathāvuttānaṃ aṭṭhannampi paññānaṃ vasena visesatova arahato paññāvasena paññāvuddhiyā. Tathā paññāvepullāya.
所谓七那那精进，即三种修学。七那那是修学名，指入流果道起始的七种修学。依净行善根的初学者，为通向涅槃的正道，称为善名为“凡夫”，而依修行而增进的谓为增增长。于圣者，因有八种正智突出，故称智慧增长，如智慧充满。
Yassa kassacipi visesato anurūpadhammassa mahantaṃ nāma kiccasiddhiyā veditabbanti tadassa kiccasiddhiyā dassento ‘‘mahante atthe pariggaṇhātī’’tiādimāha. Tattha atthādīnaṃ mahantabhāvo mahāvisayatāya veditabbo, mahāvisayatā ca tesaṃ paṭisambhidāmagge āgatanayena veditabbā. Sīlakkhandhassa pana hetumahantatāya, paccayamahantatāya, nissayamahantatāya , pabhedamahantatāya, kiccamahantatāya, phalamahantatāya, ānisaṃsamahantatāya ca mahantabhāvo veditabbo. Tattha hetu alobhādayo. Paccayo hirottappasaddhāsativīriyādayo. Nissayo sāvakabodhipaccekabodhiniyatatā taṃsamaṅgino ca purisavisesā. Pabhedo cārittavārittādivibhāgo. Kiccaṃ tadaṅgādivasena paṭipakkhavidhamanaṃ. Phalaṃ saggasampadā nibbānasampadā ca. Ānisaṃso piyamanāpatādi. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.9) ākaṅkheyyasuttādīsu (ma. ni. 1.64 ādayo) ca āgatanayena veditabbo. Iminā nayena samādhikkhandhādīnampi mahantatā yathārahaṃ niddhāretvā vattabbā. Ṭhānāṭṭhānādīnaṃ mahantabhāvo pana mahāvisayatāya veditabbo. Tattha ṭhānāṭṭhānānaṃ mahāvisayatā bahudhātukasuttādīsu āgatanayena veditabbā.
若于某一特定善法，因其重大功德而知其已成就，称“于重大功德中确认”。此处“重大”应以广大范围而知。此广大应依《辨析论》所提出之因缘辨析而知。于戒蕴，则应知因重大、缘重大、所依重大、差别重大、所作重大、果报重大、助缘重大等皆为重大。因即如无贪等；缘则为诸如愤怒、懊悔、精进等；所依乃为比库、阿拉汉等不同人众；差别则为行为与不行为的区分；所作则为对应法门；果报即天上成就、涅槃成就等；助缘为喜好父母等。此为概述，若须详细者，可参照《清净道论》（1卷第9节）及相关经论的因缘辨析。以此方法，可于定蕴诸法的重大作相而辨别。又对于场所等的重大，自当依《广大多种含义经论》等而辨知。
Vihārasamāpattīnaṃ mahāvisayatā samādhikkhandhe mahāvisayatāniddhāraṇanayena veditabbā, ariyasaccānaṃ sakalayānasaṅgāhakato saccavibhaṅge (vibha. 189 ādayo) taṃsaṃvaṇṇanāsu (vibha. aṭṭha. 189 ādayo) ca āgatanayena, satipaṭṭhānādīnaṃ satipaṭṭhānavibhaṅgādīsu (vibha. 355 ādayo) taṃsaṃvaṇṇanādīsu (vibha. aṭṭha. 355 ādayo) ca āgatanayena, sāmaññaphalānaṃ mahato hitassa mahato sukhassa mahato atthassa mahato yogakkhemassa nipphattibhāvato santapaṇītaatakkāvacarapaṇḍitavedanīyabhāvato, abhiññānaṃ mahāsambhārato mahāvisayato mahākiccato mahānubhāvato mahānipphattito, nibbānassa madanimmadanādimahatthasiddhito ca mahantabhāvo veditabbo. Pariggaṇhātīti sabhāvādito paricchijja gaṇhāti jānāti, paṭivijjhatīti attho.
于止住的获得，须依定蕴的广大而辨识。悉知圣谛，通达无所绊碍的谛析（详见《分成论》第189节起）及其注疏，也须依此种体现。于四念处等，依念处的分析等（详见《分成论》第355节起）及其注疏亦如是。如此，于出家果报，在巨大利益、巨大的安乐、极为利益及极为安全的获得中，因其具备无漏智慧、神通宏大、广大功德、广大经验、已成熟的功德，以及涅槃的超越困惑等伟大成就，必须知为重大。谓“确认”即是洞察实性，理解之意。
Puthupaññāti etthāpi vuttanayānusārena attho veditabbo. Ayaṃ pana viseso – puthu nānākkhandhesu ñāṇaṃ pavattatīti ‘‘ayaṃ rūpakkhandho nāma…pe… ayaṃ viññāṇakkhandho nāmā’’ti evaṃ pañcannaṃ khandhānaṃ nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tesupi ekavidhena rūpakkhandho…pe… ekādasavidhena rūpakkhandho. Ekavidhena vedanākkhandho…pe… bahuvidhena vedanākkhandho. Ekavidhena saññākkhandho…pe… bahuvidhena saññākkhandho. Ekavidhena saṅkhārakkhandho…pe… bahuvidhena saṅkhārakkhandho. Ekavidhena viññāṇakkhandho…pe… bahuvidhena viññāṇakkhandhoti evaṃ ekekassa khandhassa ekavidhādivasena atītādivasenapi nānākaraṇaṃ paṭicca ñāṇaṃ pavattati.
所谓多种智慧，依照如是所说，当知其义。其中特殊之处在于：因五蕴种种不同而起智慧。谓色蕴名为……唯识蕴名为……如是说，五蕴因多种因缘而生智慧。其中色蕴以十一种之法生智慧，作为一类；受蕴以多种之法生智慧，作为一类；想蕴以多种之法生智慧，作为一类；行蕴以多种之法生智慧，作为一类；识蕴以多种之法生智慧，作为一类。依此颜色种，色蕴以十一种分法；受蕴以一类多种分法；想蕴以一类多种分法；行蕴以一类多种分法；识蕴以一类多种分法。如此，各蕴皆以一类及多类分种和事物由来各异，生起智慧。
Puthu nānādhātūsūti ‘‘ayaṃ cakkhudhātu nāma…pe… ayaṃ manoviññāṇadhātu nāma. Tattha soḷasa dhātuyo kāmāvacarā, dve cātubhūmikā’’ti evaṃ dhātūsu nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tayidaṃ upādinnadhātuvasena vuttaṃ. Paccekabuddhānañhi dvinnañca aggasāvakānaṃ upādinnadhātūsu eva nānākaraṇaṃ paṭicca ñāṇaṃ pavattati, tañca kho ekadesatova, na nippadesato. Bahiddhā anupādinnadhātūnaṃ nānākaraṇaṃ tesaṃ avisayova, sabbaññubuddhānaṃyeva pana ‘‘imāya dhātuyā ussannattā imassa rukkhassa khandho seto hoti, imassa kāḷo, imassa maṭṭho, imassa kharo, imassa bahalataco, imassa sukkhataco. Imassa pattaṃ vaṇṇasaṇṭhānādivasena evarūpaṃ. Imassa pupphaṃ nīlaṃ, pītaṃ, lohitaṃ, odātaṃ, sugandhaṃ, duggandhaṃ, missakagandhaṃ. Phalaṃ khuddakaṃ, mahantaṃ, dīghaṃ, vaṭṭaṃ, suvaṇṇaṃ, dubbaṇṇaṃ, maṭṭhaṃ, pharusaṃ, sugandhaṃ, duggandhaṃ, madhuraṃ, tittakaṃ, ambilaṃ, kaṭukaṃ, kasāvaṃ. Kaṇṭako tikhiṇo, atikhiṇo, ujuko, kuṭilo, tambo, nīlo, lohito, odāto’’tiādinā dhātunānattaṃ paṭicca ñāṇaṃ pavattati.
所谓多种根所，即称为眼根……名为心识根。于此十六根中，欲界根有二、四类有二。根中因多种因缘而生智慧。此即因缘根之例。独觉者于二种以上他比库根中亦生智慧，且仅十二种，不超出。外在无因缘根之多种，是其专属，无所有智者于此根说：“此根之隆盛，故此树叶为白，此时为黑，此处为湿，此地为硬，此树多叶，此树少叶。此树叶依色彩差别，如此。此树花为蓝、黄、红、白、香、臭、难闻恶臭。果实大小不同、长短不同、形状不同、色泽不同、味苦涩苦、苦涩甘甜、酸涩、辣涩、腐臭。荆棘锋利、过分锋利、笔直、弯曲、铜色、蓝色、红色、白色”等等依诸根之差异而生智慧。
Puthu nānāāyatanesūti ‘‘idaṃ cakkhāyatanaṃ nāma…pe… idaṃ dhammāyatanaṃ nāma. Tattha dasāyatanā kāmāvacarā, dve cātubhūmakā’’ti evaṃ āyatananānattaṃ paṭicca ñāṇaṃ pavattati.
所谓多种触境，谓称此为眼触处……称此为法触处。于此十触处，欲界有十、四类有二。对此触境之差异而生智慧。
Puthu nānāpaṭiccasamuppādesūti ajjhattabahiddhābhedato santānabhedato ca nānappabhedesu paṭiccasamuppādaṅgesu. Avijjādiaṅgāni hi paccekaṃ paṭiccasamuppādasaññitāni. Tenāha – saṅkhārapiṭake ‘‘dvādasa paccayā dvādasa paṭiccasamuppādā’’ti (saṃ. ni. ṭī. 1.1.110).
所谓多种缘起，谓依内外差别、系续差别等，在缘起诸部分上有多种异。无明等部分即为缘起各环节。故言，行藏部所云：“十二缘起以十二缘为因”。
Puthu nānāsuññatamanupalabbhesūti nānāsabhāvesu niccasārādivirahitesu suññasabhāvesu, tato eva itthipurisaattattaniyādivasena anupalabbhamānasabhāvesu. Ma-kāro hettha padasandhikaro.
所谓多种空相之不证，谓于多种不共性、无常性等空法性之中，不证其性。遂于男女本性相续等，乃至不证其性之差别法。不作此事者为分接词。
Puthunānāatthesūti atthapaṭisambhidāvisayesu paccayuppannādinānāatthesu. Dhammesūti dhammapaṭisambhidāvisayesu paccayādinānādhammesu. Niruttīsūti tesaṃyeva atthadhammānaṃ niddhāraṇavacanasaṅkhātesu nānāniruttīsu. Puthu nānāpaṭibhānesūti atthapaṭisambhidādivisayesu imāni ñāṇāni idamatthajotakānīti tathā tathā paṭibhānato upatiṭṭhanato paṭibhānānīti laddhanāmesu nānāñāṇesu.
所谓多种义义，在解义作用上，对条件缘起等众多诸义分别。谓法义，即于法之认识中条件等多义。谓说义，即对诸义理之阐述有多种说法。所谓多种注释义，即于义解作用中，以此种种智慧为明义趣者，称为多种注释义。在此诸义方面因注释而生多重智慧。
Puthu nānāsīlakkhandhesūtiādīsu sīlassa puthuttaṃ nānattañca vuttameva, itaresaṃ pana vuttanayānusārena suviññeyyattā pākaṭameva. Yaṃ pana abhinnaṃ ekameva nibbānaṃ, tattha upacāravasena puthuttaṃ gahetabbanti āha – ‘‘puthu nānājanasādhāraṇe dhamme samatikkammā’’ti. Tenassa madanimmadanādipariyāyena puthuttaṃ paridīpitaṃ hoti.
关于多种多样的戒律及其诸组成部分中戒律的多样性，正如所说，本质上戒律的多样性即为多种不同之处，但在不同人群的教诲方式中，却明显能够理解其通达性。至于那不异而唯一的涅槃，则仅以辅助方式显明其多样性，称为“于众多普通众生的法中得到超越”。借由对欲望贪恋等烦恼的灭除，多样性因此获得广明。
Vipule attheti mahante atthe. Mahantapariyāyo hi vipulasaddo. Gambhīresūti sasādīhi viya mahāsamuddo anupacitañāṇasambhārehi alabbhaneyyappatiṭṭhesu khandhesu ñāṇaṃ pavattatīti visayassa gambhīratāya ñāṇassa gambhīratā vibhāvitā.
“广大”，意指广大深厚的义理。由于“广大”是指宽广的含义，所以“广大”一词在深邃之境，如无混杂知见的清净心聚集而未得之处，如大海般广大无际的蕴界中，所涵盖的智识不断流转，此即说明该领域的深奥与智识的深远。
Tikkhavisadabhāvādiguṇehi asādhāraṇattā paresaṃ paññāya na sāmantā, atha kho suvidūravidūreti asamantapaññā ākārassa rassattaṃ katvā. Keci ‘‘asamatthapaññā’’ti paṭhanti, tesaṃ yathāvuttaguṇehi aññehi asādhāraṇattā natthi etissā kāyaci samatthanti asamatthā paññāti yojanā. Atthavavatthānatoti atthappabhedassa yāthāvato sanniṭṭhānato. Na añño koci sakkoti abhisambhavitunti ñāṇagatiyā sampāpuṇituṃ na añño kocipi sakkoti, tasmā ayaṃ suvidūravidūreti asamantapaññā. Idāni puggalantaravasena asamantapaññaṃ vibhāvetuṃ, ‘‘puthujjanakalyāṇakassā’’tiādi āraddhaṃ.
由于锐利清晰之本质及其他特性，其殊胜非他人智慧所及，故称“超远智慧”，即“非普遍智慧”，此乃超出常人智慧的表现。有人误解称“非能做智慧”，对其本义毫无明了，误解甚深，因而提出以“非能做智慧”相连用之误导说法。实因对意义之准确解说未得相应，非由他人能证实殊胜，故此称为超远智慧。现今若依人群类别区分非能做智慧，从“普通众善知识”等开始讲起。
‘‘Paññāpabhedakusalo abhinnañāṇo adhigatappaṭisambhido catuvesārajjappatto dasabaladhārī purisāsabho purisasīho purisanāgo purisājañño purisadhorayho anantañāṇo anantatejo anantayaso aḍḍho mahaddhano balavā netā vinetā anunetā paññāpetā vinijjhāpetā pekkhatā pasādetā. So hi bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido. Maggānugāmī ca pana etarahi sāvakā viharanti pacchā samannāgatā.
“智慧圆通者，获无异智，所证法得通达，戒净纯洁，具四种廉洁成就，十力持有者，是人英豪，男子狮王，龙王，诸智者，心坚忍者，无尽智者，无尽光者，无尽威望者，无憾者，富有者，有力者，首领者，善调伏者，善劝导者，善教诲者，善导引者，明观察者，致令信服者。此人乃世尊，是未现道者之生，已现道者之导，未受生者道之授予者，法之主宰者，如来。正无他者，有如来之奥秘不可知之法，世尊乃知道者、道识者、道行者、道示者。”其弟子们现今虽尚未完全具足，但已渐次证习涅槃。
‘‘So hi bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato, natthi tassa bhagavato aññātaṃ adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya. Atītaṃ anāgataṃ paccuppannaṃ upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchanti, yaṃ kiñci neyyaṃ nāma atthi taṃ sabbaṃ jānitabbaṃ, attattho vā parattho vā ubhayattho vā diṭṭhadhammiko vā attho samparāyiko vā attho uttāno vā attho gambhīro vā attho gūḷho vā attho paṭicchanno vā attho neyyo vā attho nīto vā attho anavajjo vā attho nikkileso vā attho vodāno vā attho paramattho vā attho, sabbaṃ taṃ antobuddhañāṇe parivattati.
“世尊智慧无碍，知见明净，化身真实，梵行庄严，降伏随行者，授与不死者法，化导如来。世尊无未知，无未见，无未闻，无未觉，无未证之法。过去、未来、现在一切法，世尊悉以缘起持守，在佛智光下悉皆现现。无论可舍法，无论应舍法，无论本我他我，或近法远法，或显法微妙法，或揭露法隐蔽法，或应舍法应持法，或无瑕疵法，无灭净法，无动真理法，无最高法，无究竟大义，一切法皆在世尊内心智慧中流转无限。”
‘‘Sabbaṃ kāyakammaṃ buddhassa bhagavato ñāṇānuparivatti, sabbaṃ vacīkammaṃ buddhassa bhagavato ñāṇānuparivatti, sabbaṃ manokammaṃ buddhassa bhagavato ñāṇānuparivatti. Atīte buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgate buddhassa bhagavato appaṭihataṃ ñāṇaṃ, paccuppanne buddhassa bhagavato appaṭihataṃ ñāṇaṃ, yāvatakaṃ neyyaṃ, tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakaṃ neyyaṃ. Neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ, neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi, aññamaññapariyantaṭṭhāyino te dhammā, yathā dvinnaṃ samuggapaṭalānaṃ sammā phusitānaṃ heṭṭhimaṃ samuggapaṭalaṃ uparimaṃ nātivattati, uparimaṃ samuggapaṭalaṃ heṭṭhimaṃ nātivattati, aññamaññapariyantaṭṭhāyino, evamevaṃ buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino. Yāvatakaṃ neyyaṃ, tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakaṃ neyyaṃ, neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ, neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā. Sabbadhammesu buddhassa bhagavato ñāṇaṃ pavattati.
“世尊掌知一切身业，世尊掌知一切语业，世尊掌知一切意业。世尊对过去所知，毫无遗失；对未来所知，毫无遗失；对现在所知，毫无遗失；所有该舍法，及对应之知悉皆具足。知悉与舍弃互为配合，舍得法所应离，知悉法所应得，两相不失。若知离开舍，智慧亦失；若知超舍，舍道亦无。法互为境所依，正如两层屋顶紧密相合，内层不越外层，外层不越内层；法义互为依止，世尊所知涅槃之知与涅槃法相互依存。舍与知互为前后，二者俱到，若舍去一者，则另一亦亡。如此法理中，世尊一切舍知皆相互依止而运行。”
‘‘Sabbe dhammā buddhassa bhagavato āvajjanappaṭibaddhā ākaṅkhappaṭibaddhā manasikārappaṭibaddhā cittuppādappaṭibaddhā, sabbasattesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbesaṃ sattānaṃ buddho āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbā sabbe satte pajānāti, sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati.
一切法皆由世尊如来所愿所应牵引所注目所生心所生，一切众生中，世尊的智慧广流。世尊知晓一切众生的意向、潜藏的忧患、行为、所趣及所证，善于调伏、深入洞察，如大君王、三十二根、七十二软处，自护自受，善于两种观察、双重观察，诸有情皆悉知晓。天神、世间主、梵天、沙门婆罗门及世人普闻此内部觉知而转动。
‘‘Yathā ye keci macchakacchapā antamaso timitimiṅgalaṃ upādāya antomahāsamudde parivattanti, evameva sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. Yathā ye keci pakkhino antamaso garuḷaṃ venateyyaṃ upādāya ākāsassa padese parivattanti, evameva yepi te sāriputtasamā paññāya, tepi buddhañāṇassa padese parivattanti, buddhañāṇaṃ devamanussānaṃ paññaṃ pharitvā atighaṃsitvā tiṭṭhati. Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā, vobhindantā maññe caranti paññāgatena diṭṭhigatāni, te te pañhaṃ abhisaṅkharitvā abhisaṅkharitvā’’ti (paṭi. ma. 3.5) –
如众鱼众龟夜晚依凭明灯，徜徉水泽、环绕大海；天神、世间主、梵天、沙门婆罗门及世人普闻内在觉知而转动。又如猛禽依凭猎物，翼展空中飞翔；比库等具般若智慧，亦依世尊智慧而游行。世尊的大智如光照亮天人众生之慧，迅迟并存。犹如王侯、婆罗门、居士、沙门诸智者，善言表达真理、辩理辩论，却各因所持见解而生疑惑，经历一再思索。此段出自《巴利大义略解》第三章第五节。
Ādinā niddiṭṭhapāḷiṃ peyyālamukhena saṃkhipitvā dassento ‘‘paññāpabhedakusalo pabhinnañāṇo…pe… te pañhaṃ abhisaṅkharitvā abhisaṅkharitvā’’tiādimāha.
本处以摘取原文略简短缩述，云『通达诸智，分别智慧……一再思索』等语，表达上述辩证思量之意。
Tattha pabhinnañāṇoti atthādīsu pabhedagatañāṇo. ‘‘Pabhedañāṇo’’tipi paṭhanti, soyeva attho. Te pañhanti te te attanā adhippetaṃ pañhaṃ. Niddiṭṭhakāraṇāti vissajjitakāraṇā. Upakkhittakāti bhagavato paññāveyyattiyena samīpe khittakā antevāsikā sampajjanti.
其中「分别智慧」是指认识分别之义。所谓「分别智慧」即为解义者所称，是指分别知晓自己所费心思之问题。解说目的是使人弃舍错误的解释。所谓「依止」者，即依世尊的智慧教诲，内住于心中相续永续。
Bhavati abhibhavatīti bhūri. Kiṃ? Rāgādiṃ. Upasagge satipi tadeva padaṃ tamatthaṃ vadatīti upasaggena vināpi so attho viññeyyo anekatthattā dhātūnanti vuttaṃ – ‘‘abhibhuyyatī’’ti. Kārakabyattayena cetaṃ vuttaṃ, tasmā rāgaṃ abhibhuyyatīti sā sā maggapaññā attanā attanā vajjhaṃ rāgaṃ abhibhuyyati abhibhavati, madatīti attho. Abhibhavatīti sā sā phalapaññā taṃ taṃ rāgaṃ bhavi abhibhavi maddīti bhūripaññā. ‘‘Abhibhavitā’’ti vā pāṭho, ‘‘abhibhavitvā’’tipi paṭhanti. Abhibhavitvāti ca kiriyāya siddhabhāvadassanaṃ. Paññā ce siddhā, rāgābhibhavo ca siddho evāti. Sesesupi eseva nayo.
「增长」是指广大增盛。为何？谓由贪等生起。藉助前缀，语义表明内涵，是谓「增长」。此谓缘由所因，故谓其贪爱增长而盛大。如愚钝者亦随此增长，谓其内心自甘沉溺，众多智慧即增长。或读为「已增长」，或为「增长了」，展现其行为已成就。智慧既成，贪爱亦成。其余释义亦同理。
Rāgādīsu pana rajjanalakkhaṇo rāgo. Dussanalakkhaṇo doso. Muyhanalakkhaṇo moho. Kujjhanalakkhaṇo kodho, upanandhanalakkhaṇo upanāho. Pubbakālaṃ kodho, aparakālaṃ upanāho. Paraguṇamakkhanalakkhaṇo makkho, yugaggāhalakkhaṇo palāso. Parasampattikhīyanalakkhaṇā issā, attano sampattiniggūhanalakkhaṇaṃ macchariyaṃ. Attanā katapāpappaṭicchādanalakkhaṇā māyā, attano avijjamānaguṇappakāsanalakkhaṇaṃ sāṭheyyaṃ. Cittassa uddhumātabhāvalakkhaṇo thambho, karaṇuttariyalakkhaṇo sārambho. Unnatilakkhaṇo māno, abbhunnatilakkhaṇo atimāno. Mattabhāvalakkhaṇo mado, pañcakāmaguṇesu cittavossaggalakkhaṇo pamādo. Bhavati abhibhavati arinti bhūri asarūpato parassa akārassa lopaṃ katvā. Tenāha – ‘‘ariṃ maddanipaññāti bhūripaññā’’ti. Bhavati ettha thāvarajaṅgamanti bhūri vuccati pathavī yathā ‘‘bhūmī’’ti bhūri viyāti bhūripaññā vitthatavipulaṭṭhena sabbaṃ sahatāya ca. Tenāha – ‘‘tāyā’’tiādi. Tattha pathavisamāyāti vitthatavipulaṭṭheneva pathavisamāya. Vitthatāyāti pajānitabbe visaye vitthatāya, na ekadese vattamānāya. Vipulāyāti uḷārabhūtāya. Samannāgatoti puggalo. Iti-saddo kāraṇatthe, iminā kāraṇena puggalassa bhūripaññāya samannāgatattā tassa paññā bhūripaññā nāmāti attho. ‘‘Bhūripaññassa paññā bhūripaññapaññā’’ti vattabbe ekassa paññāsaddassa lopaṃ katvā ‘‘bhūripaññā’’ti vuttaṃ.
贪等诸欲各有特征：贪以诱人勾引为别，嗔则为恶，愚痴为迷乱，恼怒为发作，忧愁为内陷。愤怒生于前时，忧愁生于后时。润滑欲富于利益，贪欲如茅草疾风消散。妒嫉生自他人之成功，内藏真实力有如秘宝。所造恶业因而隐藏，迷惑显现幻觉。心常处于躁动，勤劳之相显现。自尊自大为上升傲慢，极端自傲则为过甚。骄傲生于狂妄，五欲之心自失调，令人懈怠。增长即是生起，增长无尽，如无形状态消灭他者所依。故云：「傲慢与智慧能制御彼等」，谓此处的广大智慧为智慧之实体。谓「广大智慧」者，广博周遍包容一切，犹如大地之广袤，智慧亦如地一般广大而盛大。因而称此范围广泛，犹如大地遍布。所谓大地即是大范围之义。具足者即人格。此名取于原因，故谓人格具有广大智慧，名为广大智慧。曾云「广大智慧之智慧」时，亦删去后一词，称为「广大智慧」。
Apicāti paññāpariyāyadassanatthaṃ vuttaṃ. Paññāyametanti paññāya etaṃ. Adhivacananti adhikaṃ vacanaṃ. Bhūrīti bhūte atthe khandhādike ramati saccasabhāvena, diṭṭhi viya na abhūteti bhūri. Medhāti asani viya siluccaye kilese medhati hiṃsatīti medhā, khippaṃ gahaṇadhāraṇaṭṭhena vā medhā. Pariṇāyikāti yassuppajjati, taṃ sattaṃ attahitappaṭipattiyaṃ sampayuttadhamme ca yāthāvalakkhaṇappaṭivedhe pariṇetīti pariṇāyikā. Imeheva aññānipi paññāpariyāyavacanāni honti.
“阿彼察提”说是为了说明智慧之遍及。智慧是指“智慧”；“阿提瓦查那”是指较多的话语；“布里”表示众多、实有之义，虽似“执见”，实非执察本无。“梅达”意指如雷声般一扫尘垢、惊扰烦恼之智慧，即慧能迅速持摄之意。“帕理那依迦”是指由所生起、具足利益的事相，符合实相之明见修行成熟之义。这些也是智慧遍及之相关说法。
Paññābāhullanti paññā bahulā assāti paññābahulo, tassa bhāvo paññābāhullaṃ. Tañca paññāya bāhullaṃ pavatti evāti tamatthaṃ paññāgarukassa puggalassa vasena dassento, ‘‘idhekacco paññāgaruko hotī’’tiādimāha. Tattha idhekaccoti puthujjanakalyāṇako, ariyo vā. Paññā garu ekassāti paññāgaruko. Paññāya carito pavattito paññācarito, paññāya caritaṃ pavattaṃ assāti vā paññācarito. Anulomikakhantiādivibhāgā paññā āsayo etassāti paññāsayo. Paññāya adhimutto tanninnoti paññādhimutto. Samussitaṭṭhena paññā dhajo etassāti paññādhajo. Paññāketūti tasseva vevacanaṃ. Paññānimittaṃ ādhipateyyaṃ etassāti paññādhipateyyo. Paññāsaṅkhāto vicayo, dhammasabhāvavicinanaṃ vā bahulaṃ etassāti vicayabahulo. Nānappakārena dhammasabhāvavicinanaṃ bahulaṃ assāti pavicayabahulo. Okkhāyanaṃ yāthāvato dhammānaṃ upaṭṭhānaṃ bahulaṃ etassāti okkhāyanabahulo. Paññāya tassa tassa dhammassa sammāpekkhanā sampekkhā, sampekkhāya ayanaṃ pavattanaṃ sampekkhāyanaṃ, sampekkhāyanaṃ dhammo pakati assāti sampekkhāyanadhammo. Sampekkhāyanaṃ vā yāthāvato dassanadhammo sabhāvo etassāti sampekkhāyanadhammo. Sabbaṃ dhammajātaṃ vibhūtaṃ vibhāvitaṃ katvā viharaṇasīloti vibhūtavihārī.
“智慧广大”意谓智慧众多，即智慧广大，其性质为智慧广泛。由智慧而广泛发生，故此由智慧尊贵之人表明，“这里有人被称为智慧尊贵者”。其中“这里有人”可指凡夫贤人或圣者。“智慧尊贵者”为智慧尊贵者。“智慧运作已成”谓智慧之运用、行为形成，谓行智慧亦说是智慧之行动。“顺相性”等方面称谓即谓为智慧之意根。由智慧主导则有“智慧主宰”；由总摄称为“智慧因”；由深入细察则称“智慧深入者”。“智慧旗帜”为智慧之象征；“智慧标钉”为智慧领导；“智慧所标”为智慧主宰等属智慧名字。“智慧聚处”为研究法相广泛之处。“广泛智慧考察”为综合多方面的法义观察，表示智慧之广博。以真切观察法相，为“观察法义”。由观察而成观察之法，谓为观察法。观察法维持法界实相，谓之观察法义。由觉悟诸法所有，观察、评价、分析、承担住行，谓为深入智慧修行者。
Taccaritotiādīsu taṃ-saddena paññā paccāmaṭṭhā, tasmā tattha ‘‘paññācarito’’tiādinā attho veditabbo. Sā paññā caritā garukā bahulā assāti taccarito taggaruko tabbahulo. Tassaṃ paññāyaṃ ninno poṇo pabbhāro adhimuttoti tanninno tappoṇo tappabbhāro tadadhimutto. Sā paññā adhipati tadadhipati, tadadhipatito āgato tadādhipateyyo. Paññāgarukotiādīni ‘‘kāmaṃ sevantaṃyeva jānāti, ayaṃ puggalo nekkhammagaruko’’tiādīsu (paṭi. ma. 1.114) viya purimajātito pabhuti vuttāni. Taccaritotiādīni imissā jātiyā vuttāni. Idāni vuttamevatthaṃ nidassanavasenapi dassetuṃ – ‘‘yathā’’tiādi vuttaṃ. Evamevantiādīni dassitabbanigamanaṃ.
对于“以智慧行事”诸说，即称智慧为基础，故在该处应以“以智慧行事”等词知其义。由此谓智慧行事者为智者、尊贵者。以智慧降伏者称为“四种担负”，担负者即承担、肩负之意。由此知智者负担重担，故称为担负者。以智慧主导即为主导者，主导者即智慧主导本尊。智慧尊贵等称谓用来比喻那些虽游于世间却具解脱功德者。以“以智慧行事”等词透露此类含义。此类是此生中的说法。现在以教学之法将其说明为“如是”等句。由此类推等句，皆作总结启示义。
Sīghapaññāti attano visaye sīghappavattikā paññā, yā samāraddhā attano paññākiccaṃ adandhāyantī avitthāyantī khippameva sampāpeti. Tenāha – ‘‘sīghaṃ sīghaṃ sīlāni paripūretī’’tiādi. Tattha sīghaṃ sīghanti bahūnaṃ sīlādīnaṃ saṅgahatthaṃ dvikkhattuṃ vuttaṃ. Sīlānīti cārittavārittavasena paññattāni pātimokkhasaṃvarasīlāni, ṭhapetvā vā indriyasaṃvaraṃ tassa visuṃ gahitattā itarāni tividhasīlāni. Indriyasaṃvaranti cakkhādīnaṃ channaṃ indriyānaṃ rāgappaṭighappavesaṃ akatvā satikavāṭena nivāraṇaṃ thakanaṃ. Bhojane mattaññutanti paccavekkhitaparibhogavasena bhojane pamāṇaññubhāvaṃ. Jāgariyānuyoganti divasassa tīsu koṭṭhāsesu rattiyā paṭhamamajjhimakoṭṭhāsesu ca jāgarati na niddāyati, samaṇadhammameva karotīti jāgaro, jāgarassa bhāvo, kammaṃ vā jāgariyaṃ, jāgariyassa anuyogo jāgariyānuyogo, taṃ jāgariyānuyogaṃ. Sīlakkhandhanti sekkhaṃ vā asekkhaṃ vā sīlakkhandhaṃ. Evamitarepi khandhā veditabbā. Paññākkhandhanti maggapaññā ca sekkhāsekkhānaṃ lokiyapaññā ca. Vimuttikkhandhanti phalavimutti. Vimuttiñāṇadassanakkhandhanti paccavekkhaṇañāṇaṃ. Sīghapaññāniddesasadisoyeva lahupaññāniddeso, tathā hāsapaññāniddeso. Javanapaññāniddeso pana kalāpasammasananayena pavatto. Tikkhapaññāniddeso vīriyassa ussukkāpanavasena, nibbedhikapaññāniddeso sabbaloke anabhiratasaññāvasena pavatto. Tattha turitakiriyā sīghatā. Adandhatā lahutā. Vegāyitattaṃ khippatā.
“速智”指自己所执事于道中迅速发生成熟的智慧。此智慧一旦发起，能加速自己之智慧修行而不懈怠，如同迅速获得速速完成智业者。故说“速速充满戒律”之类，所说“速速”者，是多种戒法等功德合成便等之义。戒指守护则由深戒律与根本戒组成，另分三类戒，即身戒、威仪戒、守护根戒等。守护根戒是指眼等根不随贪瞋近入、而保持清净等。适量饮食是细看饮食限度，不多不少。警觉守护则是白天三段夜半守觉不眠，专注于沙门法。戒蕴指有学和尚无学和尚戒蕴等。此外亦有其他蕴需知。智慧蕴是指道中智慧，既有世间慧亦有出世间慧。解脱蕴为果德智慧。见知蕴即回向智慧或对法的审视。速智诸名与说明相似，亦有笑慧、轻慧等称谓。迅速智慧因缘于迅敏、轻精、迅捷三种功德。
Hāsabahuloti pītibahulo. Sesapadāni tasseva vevacanāni. Atha vā hāsabahuloti mūlapadaṃ. Vedabahuloti tassā eva pītiyā sampayuttasomanassavedanāvasena niddesapadaṃ. Tuṭṭhibahuloti nātibalavapītiyā tuṭṭhākāravasena. Pāmojjabahuloti balavapītiyā pamuditabhāvavasena. Sīlāni paripūretīti haṭṭhappahaṭṭho udaggūdaggo sampiyāyamāno sīlāni sampādeti. Pītisomanassasahagatā hi paññā abhirativasena ārammaṇe phullitā vikasitā viya pavattati, na evaṃ upekkhāsahagatāti.
“多喜”为喜乐多，除部分词语外皆为它的用语词根。喜乐多者为其根本。乐多指喜悦心及与喜悦相应的愉悦之感。满足多者，不以强烈满足临之之欲乐。欢喜多者则是强盛喜乐产生欢欣感。守戒，就是迅速行持清净善法，勇猛勤修戒律，恭敬庄重守护戒法。喜乐与智慧常伴悦心，智慧如花开放，生起光明，不为冷漠所摄。
Aniccato khippaṃ javatīti ‘‘khandhapañcakaṃ anicca’’nti vegāyitena pavattati, paṭipakkhadūrībhāvena pubbābhisaṅkhārassa sātisayattā indena vissaṭṭhavajiraṃ viya lakkhaṇaṃ avirajjhantī adandhāyantī aniccalakkhaṇaṃ vegasā paṭivijjhati, tasmā sā javanapaññā nāmāti attho. Sesapadesupi eseva nayo. Evaṃ lakkhaṇārammaṇikavipassanāvasena javanapaññaṃ dassetvā balavavipassanāvasena dassetuṃ – ‘‘rūpa’’ntiādi vuttaṃ. Tattha khayaṭṭhenāti yattha yattha uppajjati, tattha tattheva bhijjanato khayasabhāvattā. Bhayaṭṭhenāti bhayānakabhāvato. Asārakaṭṭhenāti attasāravirahato niccasārādivirahato ca. Tulayitvāti tulābhūtāya vipassanāpaññāya tuletvā. Tīrayitvāti tāya eva tīraṇabhūtāya tīretvā. Vibhāvayitvāti yāthāvato pakāsetvā pākaṭaṃ katvā. Atha vā tulayitvāti kalāpasammasanavasena tulayitvā. Tīrayitvāti udayabbayānupassanāvasena tīretvā. Vibhāvayitvāti bhaṅgānupassanādivasena pākaṭaṃ katvā. Vibhūtaṃ katvāti saṅkhārupekkhānulomavasena phuṭaṃ katvā. Rūpanirodheti rūpakkhandhassa nirodhabhūte nibbāne. Khippaṃ javatīti ninnapoṇapabbhāravasena javati pavattati. Idāni sikhāppattavipassanāvasena javanapaññaṃ dassetuṃ, puna ‘‘rūpa’’ntiādi vuttaṃ.
由于无常，五蕴速速生灭，如风势猛烈迅疾由其前世业所感所致，如锋利箭矢骤穿破坚硬物体，迅速呈现无常特质，故称之为迅速智慧。其含义亦如余词。经由观察诸法特质而成如是迅速智慧，示现如“色”等语。所谓“消灭处”即所有起处，皆随自性灭没。所谓“恐怖处”指怖畏性质。所谓“无实处”指离于真实自我与常住等。所谓“平衡处”指以平衡智慧观察事物如秤平衡般。所谓“断除处”指由观见生起断见以摧破无明。所谓“观察展示”指如实阐明所观所亲证之法。或以辞别、观修、观察等方法加以区别创见。成就所观察之法界部分。所谓观察法义，即真实法相。依此以分别观看、废除无明，遂证果德，称为涅槃。迅速智慧由负担重处即时发生。如是以最后巴利习授之内涵，示现迅速智慧，继示“色”等语。
Ñāṇassa tikkhabhāvo nāma savisesaṃ paṭipakkhasamucchindanena veditabboti ‘‘khippaṃ kilese chindatīti tikkhapaññā’’ti vatvā te pana kilese vibhāgena dassento, ‘‘uppannaṃ kāmavitakka’’ntiādimāha. Samathavipassanāhi vikkhambhanatadaṅgavasena pahīnampi ariyamaggena asamūhatattā uppattidhammataṃ anatītatāya asamūhatuppannanti vuccati, taṃ idha ‘‘uppanna’’nti adhippetaṃ. Nādhivāsetīti santānaṃ āropetvā na vāseti. Pajahatīti samucchedavasena pajahati. Vinodetīti khipati. Byantiṃ karotīti vigatantaṃ karoti. Anabhāvaṃ gametīti anu abhāvaṃ gameti, vipassanākkamena ariyamaggaṃ patvā samucchedavaseneva abhāvaṃ gamayatīti attho. Ettha ca kāmappaṭisaṃyutto vitakko kāmavitakko. ‘‘Ime sattā marantū’’ti paresaṃ maraṇappaṭisaṃyutto vitakko byāpādavitakko. ‘‘Ime sattā vihiṃsiyantū’’ti paresaṃ vihiṃsāpaṭisaṃyutto vitakko vihiṃsāvitakko. Pāpaketi lāmake. Akusale dhammeti akosallasambhūte dhamme. Tikkhapañño nāma khippābhiñño hoti, paṭipadā cassa na calatīti āha – ‘‘ekamhi āsane cattāro ariyamaggā’’tiādi.
慧的锐利本质应当以断除相应事物的快速消除来认识，称为“迅速断除烦恼之锐利智慧”。对此，彼等分析烦恼之分类时，宣说：“现起的欲念”等。由定与观的双重力量之牵引，即便已断除了圣道之中烦恼，即便烦恼未聚合而断灭了，因其未聚合的现象相应于出现后的不久前后而非久远，故称为“现起”的。所谓现起者，被强加于现象群中，但并不依附于其上。所谓弃除者，即以断绝之相将其舍弃。所谓灭除者，即烦恼迅速消失。所谓断灭者，则是成就了无自性的灭灭。所谓入灭无有，则指由内观之道入圣道而断灭烦恼，实现了彻底的无余无灭之境。此处分析对欲念相应的思惟为“欲念思惟”。“他人将死”是对他人死亡相应的思惟亦称为嗔恨的思惟。“他人受害”是对他人遭受损害相应的思惟亦称为嗔恨的思惟。所谓恶者，是对无明所生的不善法。所谓不善法，是在不良根本所生的法。所谓慧的锐利者，是指迅速通达者，谓其实践道路无停滞，故言“一处席位有四圣道”等。
‘‘Sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā’’ti yāthāvato dassanena saccappaṭivedho ijjhati, na aññathāti kāraṇamukhena nibbedhikapaññaṃ dassetuṃ – ‘‘sabbasaṅkhāresu ubbegabahulo hotī’’tiādi vuttaṃ. Tattha ubbegabahuloti ‘‘sabbe saṅkhārā aniccā’’tiādinā (dha. pa. 277) nayena sabbasaṅkhāresu abhiṇhappavattasaṃvego. Uttāsabahuloti ñāṇabhayavasena sabbasaṅkhāresu bahuso utrastamānaso. Tena ādīnavānupassanamāha. Ukkaṇṭhanabahuloti saṅkhārato uddhaṃ visaṅkhārābhimukhatāya ukkaṇṭhanabahulo. Iminā nibbidānupassanamāha. Aratibahulotiādinā tassā eva aparāparūpapattiṃ. Bahimukhoti sabbasaṅkhārato bahibhūtaṃ nibbānaṃ uddissa pavattañāṇamukho. Tathā pavattitavimokkhamukho. Nibbijjhanaṃ paṭivijjhanaṃ nibbedho, so etissā atthīti nibbedhikā, nibbijjhatīti vā nibbedhikā, sā eva paññā nibbedhikapaññā. Anibbiddhapubbanti anamatagge saṃsāre antaṃ pāpetvā anividdhapubbaṃ. Appadālitapubbanti tasseva atthavacanaṃ, antakaraṇeneva appadālitapubbanti attho. Lobhakkhandhanti lobharāsiṃ, lobhakoṭṭhāsaṃ vā.
“诸有为法皆无常、苦、变异法、因缘所生、灭法、衰败法、离欲法、灭尽法”等语，以正直的显现，真实证悟而知，不别他异。为使由因由果之慧能显出灭谛，曾言“诸有为法中多有厌弃心”等。此处“多有厌弃”者，依“诸法无常”等理，谓诸有为法皆缘生烦恼多而迅速转变。所谓“惊惧多者”，谓因知见恐怖而心多怖惧。由此修持对诸法生惧怖故称为“灾难观”。所谓“挫折多”，即因对诸行的分别执着，反而导致挫折多故此为离欲观。所谓“逆向”，谓以观察诸有为法而偏向涅槃之入口。此为进入及解脱之门。厌弃即根本觉悟，厌弃即觉脱之慧。未曾厌弃之前时期，犹存于轮回之际，无有通达；厌弃之后时期，即入灭之境。所谓根除期，意即此理。所谓贪欲蕴，即财物或利益聚集之意。
Kāyagatāsativaggavaṇṇanā niṭṭhitā. · 身至念品释已毕。