(15) 5. Samāpattivaggo · (15) 5. 等至品复注
(15) 5. Samāpattivaggavaṇṇanā（15）5. 等至品注释
§164
164. Pañcamassa paṭhame ‘‘ito pubbe parikammaṃ pavattaṃ, ito paraṃ bhavaṅgaṃ majjhe samāpattī’’ti evaṃ saha parikammena appanāparicchedappajānanā paññā samāpattikusalatā. Vuṭṭhāne kusalabhāvo vuṭṭhānakusalatā. Pageva vuṭṭhānaparicchedakañāṇanti evamettha attho daṭṭhabbo.
第五品第一句：“此前者，谓以前之准备，此后者，谓中间之生死流转。”由此与准备共相，应知生起之明见，智慧即成就于生起之功德。觉醒时善之状态，称为觉醒善德。此处当见觉醒区分之智，是故此义应当了知。
§165
165. Dutiye ujuno bhāvo ajjavaṃ, ajimhatā akuṭilatā avaṅkatāti attho. Abhidhammepi (dha. sa. 1346) vuttaṃ – ‘‘tattha katamo ajjavo? Yā ajjavatā ajimhatā akuṭilatā avaṅkatā, ayaṃ vuccati ajjavo’’ti. Anajjavañca ajjavappaṭikkhepena veditabbaṃ. Gomuttavaṅkatā, candalekhāvaṅkatā, naṅgalakoṭivaṅkatāti hi tayo anajjavā. Ekacco hi bhikkhu paṭhamavaye majjhima-pacchimavaye ca ekavīsatiyā anesanāsu chasu ca agocaresu carati, ayaṃ gomuttavaṅkatā nāma, ādito paṭṭhāya yāva pariyosānā paṭipattiyā vaṅkabhāvato. Eko paṭhamavaye pacchimavaye ca catupārisuddhisīlaṃ pūreti, lajjī kukkuccako sikkhākāmo hoti, majjhimavaye purimasadiso, ayaṃ candalekhāvaṅkatā nāma, paṭipattiyā majjhaṭṭhāne vaṅkabhāvāpattito. Eko paṭhamavayepi majjhimavayepi catupārisuddhisīlaṃ pūreti, lajjī kukkuccako sikkhākāmo hoti, pacchimavaye purimasadiso, ayaṃ naṅgalakoṭivaṅkatā nāma, pariyosāne vaṅkabhāvāpattito. Eko sabbampetaṃ vaṅkataṃ pahāya tīsu vayesu pesalo lajjī kukkuccako sikkhākāmo hoti, tassa yo so ujubhāvo, idaṃ ajjavaṃ nāma, sabbattha ujubhāvasiddhito.
第二品，勤勉之相，意指坚定、未曲、未倾斜之义。于《阿毗达摩》中亦有言——“勤勉者为何？谓勤勉即坚定、未曲、未倾斜，此名勤勉。”未坚定者，则应由勤勉反观推知。所谓如牛角弯、楚门线形弯、钩状弯，此三者称为未坚定。某比库在初品中、中间偏西品中，约二十一处入不属野地六处，谓之牛角弯，行如首起至终止行皆呈弯曲状。又有一人在初、中品各处具足四种清净戒，谦恭而多忧惧，善修学戒，近中位如前所示，谓之楚门线弯，行至中间时生弯曲境界。又一人在初、中品处亦具足四净戒，谦恭忧惧，且于偏西品似前者，此谓钩状弯，弯曲境界处于终止时。又有一舍弃完全弯曲，而于三种弯曲岁数中谦恭忧惧，勤修学戒者，其勤勉之相，普遍具足勤勉，称此为坚定。
Maddavanti ettha ‘‘lajjava’’ntipi paṭhanti. Evaṃ panettha attho – ‘‘tattha katamo lajjavo? Yo hirīyati hirīyitabbena hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā, ayaṃ vuccati lajjavo’’ti evaṃ vutto lajjibhāvo lajjavaṃ nāma. Idaṃ panettha nibbacanaṃ – lajjatīti lajjo, hirimā, tassa bhāvo lajjavaṃ, hirīti attho. Lajjā etassa atthīti lajjī yathā ‘‘mālī māyī’’ti, tassa bhāvo lajjibhāvo, sā eva lajjā.
此处称“谦恭贤者”，意谓“谦恭”二字。义云：“何为谦恭？即由应当谦恭之由而谦恭，谓至于恶行之不善法不生起，此谓谦恭。”此乃谦恭法相之义，称为谦恭贤者。此中“止息”之解说：“惭愧”者，乃羞耻，其心即为谦恭贤者，此即为羞耻。
§166
166. Tatiye adhivāsanakhantīti ettha adhivāsanaṃ vuccati khamanaṃ. Tañhi paresaṃ dukkaṭaṃ duruttañca paṭivirodhākaraṇena attano upari āropetvā vāsanato ‘‘adhivāsana’’nti vuccati. Adhivāsanalakkhaṇā khanti adhivāsanakhanti. Sucisīlatā soraccaṃ. Sā hi sobhanakammaratatā. Suṭṭhu vā pāpato oratabhāvo viratatāti āha ‘‘suratabhāvo’’ti. Teneva abhidhammepi (dha. sa. 1349) –
第三品，坚忍之义，此处坚忍指忍耐。于此中，谓忍受他人之恶业与恶语之相违背，负于自身之忍耐，即称为坚忍。坚忍特征为善忍，耐受善忍。此诚为美好勤行之相。以善则远离恶，非恶即远离善，从而名为“善性”。《阿毗达摩》中亦云——
‘‘Tattha katamaṃ soraccaṃ? Yo kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo, idaṃ vuccati soraccaṃ, sabbopi sīlasaṃvaro soracca’’nti – āgato.
“何为善性？谓身体行为不违犯，语业不违犯，身语业俱不违犯，此名善性。诸戒之守护，皆为善性。”此证明。
§167
167. Catutthe sakhilo vuccati saṇhavāco, tassa bhāvo sākhalyaṃ, saṇhavācatā. Tenāha ‘‘saṇhavācāvasena sammodamānabhāvo’’ti. Saṇhavācāvasena hi sammodamānassa puggalassa bhāvo nāma saṇhavācatā. Teneva abhidhamme (dha. sa. 1350) –
第四品，善言称为柔语，谓其性为宽和，柔和言语。故名“柔语”。柔语之义为：以柔和语相称赞之意。柔语相之义，即柔和语者，于人和悦之性，此名柔语。此亦于《阿毗达摩》中称述——
‘‘Tattha katamaṃ sākhalyaṃ? Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ pahāya yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti, yā tattha saṇhavācatā sakhilavācatā apharusavācatā, idaṃ vuccati sākhalya’’nti vuttaṃ.
“在此，何为恶语？所谓恶语者，即那些晦涩难懂、尖刻刻薄、互相攻击、充满怒气、扰乱修行者心意的言语。舍弃此等恶语，乃是另一种善语，该善语如嫩枝般柔和，悦耳动听，令人心怀爱意，调和清净，如绳索牵引众生远离痛苦。这样的言语即是善语。进一步，如言语中含有沉默寡言、温和谦逊、粗俗恶言等现象，便称为恶语。”如是说。
Tattha aṇḍakāti sadose savaṇe rukkhe niyyāsapiṇḍo, ahicchattādīni vā uṭṭhitāni aṇḍakānīti vadanti, pheggurukkhassa pana kuthitassa aṇḍāni viya uṭṭhitā cuṇṇapiṇḍiyo vā gaṇṭhiyo vā aṇḍakā. Idha pana byāpajjanakakkasādisabhāvato kaṇṭakappaṭibhāgena vācā aṇḍakāti vuttā. Padumanāḷaṃ viya sotaṃ ghaṃsayamānā pavisantī kakkasā daṭṭhabbā. Kodhena nibbattā tassa parivārabhūtā kodhasāmantā. Pure saṃvaddhanārī porī. Sā viya sukumārā mudukā vācā porī viyāti porī. Saṇhavācatātiādinā taṃ vācaṃ pavattamānaṃ dasseti.
这里“恶语”指的是诸多刺耳难听之语，如树上挂着的枯果、落下的树枝一般不悦耳。又如枯树下畸形的果实、干枯的花朵等被称为恶语。由于言语中带有刺痛之物如荆棘的部分，故称为恶语。正如蒲草叶堆积成筒形藏入水中的鱼群可见一样，恶语堆积生出伤心之怒。其原始表现为挑染谤骂之语，恶意满满，如此称之。沉默寡言等附加语气，体现了此言语的行态。
§168
168. Pañcame ‘‘avihiṃsāti karuṇāpubbabhāgo’’ti ettakameva idha vuttaṃ, dīghanikāyaṭṭhakathāya saṅgītisuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 3.304) pana ‘‘avihiṃsāti karuṇāpi karuṇāpubbabhāgopī’’ti vuttaṃ. Abhidhammepi (vibha. 182) ‘‘tattha katamā avihiṃsā? Yā sattesu karuṇā karuṇāyanā karuṇāyitattaṃ karuṇācetovimutti, ayaṃ vuccati avihiṃsā’’ti āgataṃ. Etthāpi hi yā kāci karuṇā ‘‘karuṇā’’ti vuttā, karuṇācetovimutti pana appanāppattāva.
第五条“慈无害”为前段所说，在《长部经注·唱诵经解》中也有“慈无害即慈的前半部份”之说。于阿毗达摩中“何谓慈无害？即对众生发慈怀、行慈行，超越慈心之牵挂，此即称为慈无害。”也有此解释。于此，凡谓“慈”者，皆是慈心，但能彻底解脱慈心则较难得。
Sucisaddato bhāve yakāraṃ ikārassa ca ukārādesaṃ katvā ayaṃ niddesoti āha ‘‘socabyaṃ sucibhāvo’’ti. Ettha ca socabyanti sīlavasena sucibhāvoti vuttaṃ. Dīghanikāyaṭṭhakathāya saṅgītisuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 3.304) pana ‘‘soceyyanti mettāya ca mettāpubbabhāgassa ca vasena sucibhāvo’’ti vuttaṃ. Teneva abhidhammepi ‘‘tattha katamaṃ socabyaṃ? Yā sattesu metti mettāyanā mettāyitattaṃ mettācetovimutti, idaṃ vuccati socabya’’nti niddeso kato. Etthāpi hi ‘‘mettī’’tiādinā yā kāci mettā vuttā, mettācetovimutti pana appanāppattāva.
借助纯净声音中辅助音节“ya”与“ika”，及“u”音用来示意，此为指示法，谓“纯净的念相”。此处“纯净”是指具戒律清净的状态。在《长部经注·唱诵经解》中说“因慈爱及慈之前半部分相续，而成纯净念相。”由此于阿毗达摩中“何谓纯净念相？即对众生怀慈爱，以慈心稳定慈感受，此为纯净念相。”如是说明。虽称“慈”者众多，但能生起纯净慈心之念，仅少数具足。
§169-171
169-171. Chaṭṭhasattamaaṭṭhamāni heṭṭhā vuttanayāneva.
169至171条、第六、第七、第八条内容，皆在下文叙述。
§172
172. Navame kāmaṃ sampayuttadhammesu thirabhāvopi balaṭṭho eva, paṭipakkhehi pana akampanīyataṃ sātisayaṃ balaṭṭhoti vuttaṃ ‘‘muṭṭhassacce akampanenā’’tiādi.
172条。第九条中，“欲”的现象属相关性存在，虽表现强烈，但在对立面则有不动摇的坚固的正念力。《长部经注》中说：“在持戒时，凭正直无动摇。”等语说明正念之坚固。
§173
173. Dasame paccanīkadhammasamanato samatho, samādhīti āha ‘‘samathoti cittekaggatā’’ti. Aniccādinā vividhenākārena dassanato passanato vipassanā, paññāti āha ‘‘saṅkhārapariggāhakañāṇa’’nti.
第173条。第十，平息心念的法门称为止，由于止的义是心念专一不散乱。无常等诸法由种种因缘所显现、所观照，称为观；由此观而产生智慧，即称为『行蕴知识』。
§174
174. Ekādasame dussīlyanti samādinnassa sīlassa bhedakaro vītikkamo. Diṭṭhivipattīti ‘‘atthi dinna’’ntiādinayappavattāya sammādiṭṭhiyā dūsikā micchādiṭṭhīti āha ‘‘diṭṭhivipattīti micchādiṭṭhī’’ti.
第174条。第十一，守戒具足的比库若起邪行，谓其戒律破坏和消失，称为戒律破坏。因持有常见等见失，导致邪见，故称此为『见失』；见失者，即邪见也。
§175
175. Dvādasame sīlasampadāti sabbabhāgato tassa anūnatāpatti paripuṇṇabhāvo sīlasampadā. Paripūraṇattho hettha sampadāsaddo. Tenevāha ‘‘paripuṇṇasīlatā’’ti. Diṭṭhisampadāti atthikadiṭṭhiādisammādiṭṭhipāripūribhāvena pavattaṃ ñāṇaṃ. Tañca kammassakatāsammādiṭṭhiādivasena pañcavidhaṃ hotīti āha ‘‘tena kammassakatā’’ti.
第175条。第十二，持戒具足谓其各方面无所缺少，称为戒具足。此处『具足』者有满备之义，故云『具足戒德』。见具足即是善法正见等善法圆满的认识，此称为见具足。因见具足等悉具五种性质，故称『五种功德』。
§176
176. Terasame sīlavisuddhīti visuddhiṃ pāpetuṃ samatthaṃ sīlaṃ, cittavisuddhiādiuparivisuddhiyā paccayo bhavituṃ samatthaṃ visuddhasīlanti vuttaṃ hoti. Suvisuddhameva hi sīlaṃ tassā padaṭṭhānaṃ hoti. Tenāha ‘‘sīlavisuddhīhi visuddhisampāpakaṃ sīla’’nti. Etthāpi visuddhisampāpakanti cittavisuddhiādiuparivisuddhiyā sampāpakanti attho daṭṭhabbo. Abhidhamme (dha. sa. 1372) panāyaṃ ‘‘tattha katamā sīlavisuddhi? Kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo, ayaṃ vuccati sīlavisuddhī’’ti evaṃ vibhattā.
第176条。第十三，戒净者，即纯净戒，能断除障碍之戒。此戒能成为心净等其他清净的条件，故名戒净。纯净戒是清净的基础，因此称为『以戒净为成就的戒』。此中成就者，即因心净等而成就之意。阿毗达摩中（见《大毗婆沙论》第1372经）此云：“何为戒净？即身体之戒不犯戒律，言语之戒不犯戒律，身语之戒俱不犯，斯谓戒净。”如此分辨。
Diṭṭhivisuddhīti visuddhiṃ pāpetuṃ samatthaṃ dassanañāṇaṃ dassanavisuddhi, paramatthavisuddhiṃ nibbānañca pāpetuṃ upanetuṃ samatthaṃ kammassakatañāṇādi sammādassananti attho. Tenāha ‘‘visuddhisampāpikā…pe… pañcavidhāpi vā sammādiṭṭhī’’ti. Etthāpi visuddhisampāpikāti ñāṇadassanavisuddhiyā dassananibbānasaṅkhātāya paramatthavisuddhiyā ca sampāpikāti evamattho daṭṭhabbo. Abhidhamme (dha. sa. 1373) panāyaṃ ‘‘tattha katamā diṭṭhivisuddhi? Kammassakatañāṇaṃ, saccānulomikaṃ ñāṇaṃ, maggassa maggasamaṅgissa ñāṇaṃ, phalasamaṅgissa ñāṇa’’nti evaṃ vuttaṃ.
第177条。见净即能达成观察智慧的觉知，称观察净。观察净为达到根本真理之净，即涅槃的境界，故以五种智慧观察说为见净。此处称为『完成净……及五种正见』。成就者意，即智慧观察净成就观察涅槃描述的根本真理之净。阿毗达摩中（见《大毗婆沙论》第1373经）称：“何为见净？即业报智慧，顺谛智慧，遍谛智慧，果谛智慧。”如是说明。
Ettha ca idaṃ akusalakammaṃ no sakaṃ, idaṃ pana kammaṃ sakanti evaṃ byatirekato anvayato ca kammassakatajānanañāṇaṃ kammassakatañāṇaṃ. Tividhaduccaritañhi attanā katampi parena katampi no sakakammaṃ nāma hoti atthabhañjanato, sucaritaṃ sakakammaṃ nāma atthajananato. Vipassanāñāṇaṃ pana vacīsaccañca anulometi, paramatthasaccañca na vilometīti saccānulomikañāṇanti vuttaṃ. Vipassanāñāṇañhi lakkhaṇāni paṭivijjhanatthaṃ ārambhakāle ‘‘aniccaṃ dukkhaṃ anattā’’ti pavattaṃ vacīsaccañca anulometi, tatheva paṭivijjhanato paramatthasaccaṃ nibbānañca na vilometi na virādheti ekanteneva sampāpanato.
此处不善业称为非我所有，善业称为我所有，依区别之义，业报生智为业报智慧。恶行为自己或他人而作者，非我所有之不善业，不为利益，谓之毁法者；利益他人者，即善法，谓之护法者。观智通达真语，称为顺谛智慧；然对根本真语涅槃不怀疑，不否定，称为根本真语智慧。观智之标志，于初发心时即从观无常、苦、无我而入手，所观真语顺谛智慧；对根本真语涅槃则专一观察，不生怀疑，圆满完成。
§177
177. Cuddasame diṭṭhivisuddhīti paṭhamamaggasammādiṭṭhi vuttā. Yathādiṭṭhissa ca padhānanti taṃsampayuttameva vīriyaṃ. Teneva dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 3.304) ‘‘diṭṭhivisuddhīti ñāṇadassanaṃ kathitaṃ. Yathādiṭṭhissa ca padhānanti taṃsampayuttameva vīriya’’nti vuttaṃ. Ettha hi ñāṇadassananti ñāṇabhūtaṃ dassanaṃ. Tena dassanamaggaṃ vadati. Taṃsampayuttameva vīriyanti paṭhamamaggasampayuttavīriyamāha. Apica diṭṭhivisuddhīti sabbāpi maggasammādiṭṭhi. Yathādiṭṭhissa ca padhānanti taṃsampayuttameva vīriyaṃ. Teneva dīghanikāyaṭṭhakathāyaṃ ‘‘apica purimapadena catumaggañāṇaṃ, pacchimapadena taṃsampayuttaṃ vīriya’’nti vuttaṃ.
177. 第十四讲清净见：谓第一圣道正见已讲。所谓如见于见，谓与之相应之精进。此如《长部注释》（长部尼柯耶注》第三卷第304页所载云：「清净见谓智慧与见已被阐明。所谓如见于见，谓与之相应之精进。」此所谓智慧与见，乃智慧所显现之见。该见名为道。所谓与之相应之精进，是言该圣道第一段与之相应的精进。又所称清净见者，即为诸圣道正见。如见于见，谓与之相应之精进。《长部注释》又云：「前段谓四圣道之知，后段谓与之相应之精进。」
Atha vā diṭṭhīvisuddhīti kammassakatañāṇādisaṅkhātā sabbāpi sammādiṭṭhi vuttā. Yathādiṭṭhissa ca padhānanti yo cetasiko vīriyārambho…pe… sammāvāyāmoti. Ayameva pāḷiyā sameti. Abhidhamme hi ‘‘diṭṭhivisuddhi kho panāti yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Yathādiṭṭhissa ca padhānanti yo cetasiko vīriyārambho…pe… sammāvāyāmo’’ti evamayaṃ duko vibhatto. Teneva abhidhammaṭṭhakathāyaṃ (dha. sa. aṭṭha. 1374) ‘‘yā paññā pajānanātiādīhi heṭṭhā vuttāni kammassakatañāṇādīneva cattāri ñāṇāni vibhattāni. ‘Yo cetasiko vīriyārambho’tiādīhi padehi niddiṭṭhaṃ vīriyaṃ gahitaṃ paññāya lokiyaṭṭhāne lokiyaṃ, lokuttaraṭṭhāne lokuttara’’nti vuttaṃ.
又或称清净见，是指由业因缘所生之各种知识等统称为诸正见。如“如见于见”所表，是指心意之精进起发……即为正精进。此为巴利语所统称。阿毗达摩中谓：“清净见即智慧觉知……无明法之辨析，即诸正见。如‘心意精进起发’等语，说明此等正行相的正精进。”此为二部阿毗达摩注释（《达摩沙罗注》第1374页）所明：“智慧觉知等诸词为低层所说，谓由业因缘所生的四种知识的细分。‘心意精进起发’等词中，所指精进由世俗境界者属世间，由出世境界者属出世间。”
Idhāpi visuddhisampāpikā catumaggasammādiṭṭhi, pañcavidhāpi vā sammādiṭṭhi diṭṭhivisuddhīti adhippāyena ‘‘diṭṭhivisuddhīti visuddhisampāpikā sammādiṭṭhiyevā’’ti vuttaṃ. Heṭṭhimamaggasampayuttaṃ vīriyanti idaṃ pana ‘‘yathādiṭṭhissa ca padhānanti paṭhamamaggasampayuttaṃ vīriyanti vutta’’nti adhippāyena vadati. Ettha ca taṃtaṃbhāṇakānaṃ matabhedenāyaṃ vaṇṇanābhedoti na aṭṭhakathāvacanānaṃ aññamaññavirodho saṅkitabbo. Atha yathādiṭṭhissa ca padhānanti heṭṭhimamaggasampayuttameva vīriyaṃ kasmā vuttanti āha ‘‘tañhi tassā diṭṭhiyā anurūpattā’’tiādi. Tattha tassā diṭṭhiyāti heṭṭhimamaggasampayuttāya diṭṭhiyā. Yathādiṭṭhissāti anurūpadiṭṭhissa kalyāṇadiṭṭhissa nibbattitappakāradiṭṭhissa vā nibbattetabbapadhānānurūpadiṭṭhissa yathādiṭṭhippavattakiriyassa vāti evampettha atthaṃ saṃvaṇṇayanti.
此处又论及清净所成就之四圣道正见，或五种正见，皆谓为清净见。以其统摄之意，以“如见于见”所表，谓为与第一圣道相应之精进，如前所说。由于诸译者对“如见于见”之释说意识差异，故此处称述方式略有不同，非注释词义互相抵触。又因“如见于见”所表者，谓与低次圣道相应之精进。何以为证？说曰：“于其彼见相应。”此处所谓彼见者，即与低次圣道相应之见，或善见，或励生见，或应生见，或应灭见，或以如法生灭之见；并谓如见法起用，即释此意。
§178
178. Pannarasame samattaṃ tussanaṃ titti santuṭṭhi, natthi etassa santuṭṭhīti asantuṭṭhi, asantuṭṭhissa bhāvo asantuṭṭhitā. Yā kusalānaṃ dhammānaṃ bhāvanāya asantuṭṭhassa bhiyyokamyatā, tassā etaṃ adhivacanaṃ. Tāya hi samaṅgibhūto puggalo sīlaṃ pūretvā jhānaṃ uppādeti, jhānaṃ labhitvā vipassanaṃ ārabhati, āraddhavipassako arahattaṃ aggahetvā antarā vosānaṃ nāpajjati, ‘‘alamettāvatā katamettāvatā’’ti saṅkocaṃ na pāpuṇāti. Tenāha ‘‘aññatra arahattamaggā kusalesu dhammesu asantuṭṭhibhāvo’’ti. Tatra aññatra arahattamaggāti arahattamaggasampattaṃ vināti attho. ‘‘Appaṭivānitā ca padhānasmi’’nti idaṃ heṭṭhā vuttanayattā uttānatthamevāti na vibhattaṃ.
178. 第十五讲：具足清净之欢喜、安乐、满足，谓无满足者即为不满足；不满足者的状态为不满足法。欲修习善法者中不满足心之强烈，是指此一表达。由此，有具足正行之人，持守戒律，生起禅定。由禅定已得，发起内观；内观已起，则成就阿拉汉，入无为间，不受所谓“此处边际、彼处边际”等限制与束缚，毫无拘诃。故初说：“除阿拉汉之道外，诸善法无不满足心法。”所谓除阿拉汉之道，指谓成就阿拉汉道由此见义。“非障碍时善知识定意”即是此处低层之释义，谓正义已出端本行理，此未拆分显义。
§179
179. Soḷasame muṭṭhā naṭṭhā sati etassāti muṭṭhassati, tassa bhāvo muṭṭhassaccanti āha ‘‘muṭṭhassaccanti muṭṭhassatibhāvo’’ti. Muṭṭhassatibhāvoti ca satippaṭipakkho dhammo, na satiyā abhāvamattaṃ. Asampajaññanti ‘‘tattha katamaṃ asampajaññaṃ? Yaṃ aññāṇaṃ adassanaṃ…pe… avijjālaṅghī moho akusalamūla’’nti (dha. sa. 1357) evaṃ vuttā avijjāyeva. Tathā hi vijjāpaṭipakkho avijjā vijjāya pahātabbato, evaṃ sampajaññappaṭipakkho asampajaññaṃ . Yasmā pana sampajaññappaṭipakkhe sati tassa vasena ñāṇassa abhāvo hoti, tasmā vuttaṃ ‘‘aññāṇabhāvo’’ti.
179. 第十六讲：解脱者的念住已束缚不起，谓为念束缚。其境界称谓为念束缚相。所谓念束缚相乃念行之法，非指无念。谓此无明，乃无智慧相反。义云：“何为无智慧？谓无见知……愚痴禅根不善之根。”（《达摩沙罗注》1357页）此云如此，谓发智之反面为无智；依此，发慧之反面为无明。正念发起时，无明则当舍弃，故与念习者相反为无明。因正念发起时心中无智慧故曰“无知识相”。
§180
180. Sattarasame apilāpanalakkhaṇā satīti udake lābu viya yena cittaṃ ārammaṇe pilavitvā viya tiṭṭhati, na ogāhati, taṃ pilāpanaṃ. Na pilāpanaṃ apilāpanaṃ, taṃ lakkhaṇaṃ sabhāvo etissāti apilāpanalakkhaṇā.
180. 第十七讲：无纠缠之如水不浊之性，谓心如水清净清澈，静而不动，非流注不波动，是谓无纠缠相。此非纠缠，非非纠缠，此特指该性质，谓为无纠缠相。
Samāpattivaggavaṇṇanā niṭṭhitā. · 等至品注释终了。
Tatiyapaṇṇāsakaṃ niṭṭhitaṃ. · 第三五十集终了。