2. Anusayavaggo · 2. 随眠品复注
2. Anusayavaggo2. 随眠品
4.Puggalasuttavaṇṇanā4. 补特伽罗经注释
§14
14. Dutiyassa catutthe ubhato ubhayathā, ubhato ubhohi bhāgehi vimuttoti ubhatobhāgavimutto ekadesasarūpekasesanayena. Dvīhi bhāgehīti karaṇe nissakke cetaṃ bahuvacanaṃ . Āvuttiādivasena ayaṃ niyamo veditabboti āha ‘‘arūpasamāpattiyā’’tiādi. Etena ‘‘samāpattiyā vikkhambhanavimokkhena, maggena samucchedavimokkhena vimuttattā ubhatobhāgavimutto’’ti evaṃ pavatto tipiṭakacūḷanāgattheravādo, ‘‘nāmakāyato rūpakāyato ca vimuttattā ubhatobhāgavimutto’’ti evaṃ pavatto tipiṭakamahārakkhitattheravādo, ‘‘samāpattiyā vikkhambhanavimokkhena ekavāraṃ, maggena samucchedavimokkhena ekavāraṃ vimuttattā ubhatobhāgavimutto’’ti evaṃ pavatto tipiṭakacūḷābhayattheravādo cāti imesaṃ tiṇṇampi theravādānaṃ ekajjhaṃ saṅgaho katoti daṭṭhabbaṃ. Ettha ca paṭhamavāde dvīhi bhāgehi vimutto ubhatobhāgavimutto vutto, dutiyavāde ubhato bhāgato vimuttoti ubhatobhāgavimutto, tatiyavāde dvīhi bhāgehi dve vāre vimuttoti ayametesaṃ visesoti. Vimuttoti kilesehi vimutto, kilesavikkhambhanasamucchedanehi vā kāyato vimuttohi attho.
第二种第四处，谓二者两侧、两部分皆得解脱者，称为“双边解脱”。所谓“双边解脱”依单一法义释为：由二者两边。这里“二者两边”指以手指意为比喻，含复数义。根据前后文类例，此则法则应知乃谓“无色入定”等情况下的规则。依此，“由入定所获之解脱、由游行灭尽所获之解脱、由修行断灭所获之解脱，故二边皆解脱”之说，乃为巴利三藏小长老部所传；“名为色身解脱与无色身解脱”之说，为巴利三藏大护持长老部所传；又有说“由入定所获解脱一时，由修行断灭所获解脱亦一时，故二边皆解脱”之说，为巴利三藏小无畏长老部所传。由是可见，此三种说法皆为长老部佛法之总体汇集。此中，第一说以二边两部分皆得解脱为双边解脱；第二说以两部分合成之一边得解脱为双边解脱；第三说以二边两部分且各两次得解脱为特殊解说。所谓“解脱”即指离恼解脱、烦恼消灭，亦含离色身之义。
Soti ubhatobhāgavimutto. Kāmañcettha rūpāvacaracatutthajjhānampi arūpāvacarajjhānaṃ viya duvaṅgikaṃ āneñjappattanti vuccati. Taṃ pana padaṭṭhānaṃ katvā arahattaṃ patto ubhatobhāgavimutto nāma na hoti rūpakāyato avimuttattā. Tañhi kilesakāyatova vimuttaṃ, na rūpakāyato, tasmā tato vuṭṭhāya arahattaṃ patto ubhatobhāgavimutto na hotīti āha ‘‘catunnaṃ arūpa…pe… pañcavidho hotī’’ti. Arūpasamāpattīnanti niddhāraṇe sāmivacanaṃ. Arahattaṃ pattaanāgāminoti bhūtapubbagatiyā vuttaṃ. Na hi arahattaṃ patto anāgāmī nāma hoti. ‘‘Rūpī rūpāni passatī’’tiādike nirodhasamāpattiante aṭṭha vimokkhe vatvā –
彼所谓双边解脱者。于欲界，色界第四禅内入无色定者，亦有二重之别，谓乃二重别法。此词义已复注解，谓名为“双边解脱”未必指色身解脱，亦非色身解脱，乃烦恼身之解脱故。从此次超出因证阿拉汉果，方称名为双边解脱。故云“四之无色……五种者”等语，以总括无色入定之类进行说明。阿拉汉果已达者，谓其离欲无色入定，已由先行净进，而不谓阿拉汉果未得阿那含果。又谓“色相见色”等，是出于止尽入定所及八解脱门。
‘‘Yato ca kho, ānanda, bhikkhu ime aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, ānanda, bhikkhu ubhatobhāgavimutto’’ti –
“比库阿难，当彼，若比库入此八解脱门，身触八解脱门而住，慧见之，故其烦恼已灭，此谓阿难，比库得双边解脱。”
Yadipi mahānidāne (dī. ni. 2.130) vuttaṃ, taṃ pana ubhatobhāgavimuttaseṭṭhavasena vuttanti, idha pana sabbaubhatobhāgavimutte saṅgahaṇatthaṃ ‘‘pañcavidho hotī’’ti vatvā ‘‘pāḷi panettha…pe… aṭṭhavimokkhalābhino vasena āgatā’’ti āha. Majjhimanikāye pana kīṭāgirisutte (ma. ni. 2.182) –
虽于《大本经集录》中（略）、谓此为双边解脱之最上等。且于此处云：于一切双边解脱诸论中，而“五种者”说清晰明朗。又云，巴利文言此处得八重解脱之一，乃谓此。于《中部》中《昆虫者经》亦有明说：
‘‘Katamo ca, bhikkhave, puggalo ubhatobhāgavimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharati , paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo ubhatobhāgavimutto’’ti –
“何为，诸比库，双边解脱者？谓有比库若超一切净解脱处，既有色界无色界，身触而住，慧见已，及烦恼尽。此谓比库，称为双边解脱。”
Arūpasamāpattivasena cattāro ubhatobhāgavimuttā, seṭṭho ca vutto vuttalakkhaṇūpapattito. Yathāvuttesu hi pañcasu purimā cattāro samāpattisīsaṃ nirodhaṃ na samāpajjantīti pariyāyena ubhatobhāgavimuttā nāma. Aṭṭhasamāpattilābhī anāgāmī taṃ samāpajjitvā tato vuṭṭhāya vipassanaṃ vaḍḍhetvā arahattaṃ pattoti nippariyāyena ubhatobhāgavimuttaseṭṭho nāma.
以无色入定等，所致之四种解脱，称为双边解脱，且其为上者。正如过往五种入定中，仅四种入定不证止灭故，可一一列举，简言之名为双边解脱。若得第八入定者是已阿那含，即能入定后出定而增长内观，达阿拉汉果，故称为双边解脱之最上。
Katamo ca puggalotiādi puggalapaññattipāḷi. Tattha katamoti pucchāvacanaṃ. Puggaloti asādhāraṇato pucchitabbavacanaṃ. Idhāti idhasmiṃ sāsane. Ekaccoti eko. Aṭṭha vimokkhe kāyena phusitvā viharatīti aṭṭha samāpattiyo samāpajjitvā nāmakāyato paṭilabhitvā viharati. Paññāya cassa disvā āsavā parikkhīṇā hontīti vipassanāpaññāya saṅkhāragataṃ, maggapaññāya cattāri saccāni passitvā cattāropi āsavā parikkhīṇā honti. Disvāti dassanahetu. Na hi āsave paññāya passanti, dassanakāraṇā pana parikkhīṇā disvā parikkhīṇāti vuttā dassanāyattaparikkhayattā. Evañhi dassanaṃ āsavānaṃ khayassa purimakiriyābhāvena vuttaṃ.
什么是『有情』？所谓『有情』乃是有情名称的巴利语。其疑问用语为何？『有情』是指按常理需要被询问的词汇。此处所说的是『在此教法中』。『有些』即是一者。关于八解脱中，用身触及后安住，即八禅定得成后，自他名称得以成就而安住。又见智慧者，烦恼断尽，即以观慧见行灭尽，依道慧照见四圣谛，并且四种烦恼皆断尽。『见』者，观照之故。烦恼非凭智慧得见，唯因能观见而断尽说：见之所依之为断尽。如此，见乃烦恼消尽之前行作业。
Paññāvimuttoti visesato paññāya eva vimutto, na tassa adhiṭṭhānabhūtena aṭṭhavimokkhasaṅkhātena sātisayena samādhināti paññāvimutto. Yo ariyo anadhigataaṭṭhavimokkho sabbaso āsavehi vimutto, tassetaṃ adhivacanaṃ. Adhigatepi hi rūpajjhānavimokkhe na so sātisayasamādhinissitoti na tassa vasena ubhatobhāgavimuttatā hotīti vuttovāyamattho. Arūpajjhānesu pana ekasmimpi sati ubhatobhāgavimuttoyeva nāma hoti. Tena hi aṭṭhavimokkhekadesena taṃnāmadānasamatthena aṭṭhavimokkhalābhītveva vuccati. Samudāye hi pavatto vohāro avayavepi dissati yathā taṃ ‘‘sattisayo’’ti anavasesato āsavānaṃ parikkhīṇattā. Aṭṭhavimokkhapaṭikkhepavaseneva na ekadesabhūtarūpajjhānappaṭikkhepavasena. Evañhi arūpajjhānekadesābhāvepi aṭṭhavimokkhapaṭikkhepo na hotīti siddhaṃ hoti. Arūpāvacarajjhānesu hi ekasmimpi sati ubhatobhāgavimuttoyeva nāma hoti.
所谓凭智慧解脱，特指唯以智慧解脱，不是依赖心住、八解脱禅定之修习而解脱称为凭智慧解脱。圣者未得八解脱者，完全断净烦恼者，称此为解脱之名。八解脱得成，未必安住心住三摩地，亦不一定具备两种解脱之法。于非色解脱境界中，一心住即为两种解脱，其以八解脱名义，乃因八解脱头名借用。因为烦恼之行，虽无实体，却显现故称为『心住三摩地』，乃因已断烦恼而无余。故仅以八解脱的停止故，非指单独色解脱的止息说此。如此，即便无非色禅处，八解脱亦不能停止，已成立。于无色禅界中，一心住即是两种解脱的名号。
Phuṭṭhantaṃ sacchikatoti phuṭṭhānaṃ anto phuṭṭhanto, phuṭṭhānaṃ arūpajjhānānaṃ anantaro kāloti adhippāyo. Accantasaṃyoge cetaṃ upayogavacanaṃ. Taṃ phuṭṭhānantarakālameva sacchikātabbaṃ sacchikato sacchikaraṇūpāyenāti vuttaṃ hoti, bhāvanapuṃsakaṃ vā etaṃ ‘‘ekamantaṃ nisīdī’’tiādīsu viya. Yo hi arūpajjhānena rūpakāyato nāmakāyekadesato ca vikkhambhanavimokkhena vimutto, tena nirodhasaṅkhāto vimokkho ālocito pakāsito viya hoti, na pana kāyena sacchikato. Nirodhaṃ pana ārammaṇaṃ katvā ekaccesu āsavesu khepitesu tena so sacchikato hoti, tasmā so sacchikātabbaṃ nirodhaṃ yathāālocitaṃ nāmakāyena sacchi karotīti ‘‘kāyasakkhī’’ti vuccati, na tu ‘‘vimutto’’ti ekaccānaṃ āsavānaṃ aparikkhīṇattā. Tenāha ‘‘jhānaphassaṃ paṭhamaṃ phusati, pacchā nirodhaṃ nibbānaṃ sacchikarotī’’ti. Ayaṃ catunnaṃ arūpasamāpattīnaṃ ekekato vuṭṭhāya saṅkhāre sammasitvā kāyasakkhibhāvaṃ pattānaṃ catunnaṃ, nirodhā vuṭṭhāya aggamaggappattaanāgāmino ca vasena ubhatobhāgavimutto viya pañcavidho nāma hotīti vuttaṃ abhidhammaṭīkāyaṃ (pu. pa. mūlaṭī. 24) ‘‘kāyasakkhimhipi eseva nayo’’ti. Ekacce āsavāti heṭṭhimamaggavajjhā āsavā.
所谓触达真实，触达之内，触达无色禅境之间，即是其时。『极近接』是心用语。此触达之间之际须当证知，如同修习者常说『侧坐一方』等。于无色禅中，若以色身之一面配合震动解脱者，即谓已显照止灭定解脱，非凭身触达。其止灭，当曾断触来缘于一切烦恼者，因缘断尽，故谓触达止灭，如此称为『身的证见』，非为解脱，因尚有某些烦恼未断。故有云『初触禅感，后证止灭涅槃』。这四无色禅各起，行相随顺，证得身证者，与已证止灭入正道者，俱称五种称谓，阿毗达摩注云『身证亦如是说』。某些烦恼即为下乘戒断烦恼。
Diṭṭhantaṃ pattoti dassanasaṅkhātassa sotāpattimaggañāṇassa anantaraṃ pattoti vuttaṃ hoti. ‘‘Diṭṭhattā patto’’tipi pāṭho. Etena catusaccadassanasaṅkhātāya diṭṭhiyā nirodhassa pattataṃ dīpeti. Tenāha ‘‘dukkhā saṅkhārā’’tiādi. Tattha paññāyāti maggapaññāya. Paṭhamaphalaṭṭhato paṭṭhāya yāva aggamaggaṭṭhā diṭṭhippatto. Tenāha ‘‘sopi kāyasakkhī viya chabbidho hotī’’ti. Yathā pana paññāvimutto, evaṃ ayampi sukkhavipassako catūhi arūpajjhānehi vuṭṭhāya diṭṭhippattabhāvappattā cattāro cāti pañcavidho hotīti veditabbo. Saddhāvimuttepi eseva nayo. Idaṃ dukkhanti ettakaṃ dukkhaṃ, na ito uddhaṃ dukkhanti. Yathābhūtaṃ pajānātīti ṭhapetvā taṇhaṃ upādānakkhandhapañcakaṃ dukkhasaccanti yāthāvato pajānāti. Yasmā pana taṇhā dukkhaṃ janeti nibbatteti, tato taṃ dukkhaṃ samudeti, tasmā naṃ ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti. Yasmā pana idaṃ dukkhañca samudayo ca nibbānaṃ patvā nirujjhati, appavattiṃ gacchati, tasmā na ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti. Ariyo pana aṭṭhaṅgiko maggo taṃ dukkhanirodhaṃ gacchati, tena taṃ ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Ettāvatā nānākkhaṇe saccavavatthānaṃ dassitaṃ. Idāni taṃ ekakkhaṇe dassetuṃ ‘‘tathāgatappaveditā’’tiādi vuttaṃ. Tathāgatappaveditāti tathāgatena bodhimaṇḍe paṭividdhā viditā pākaṭā katā. Dhammāti catusaccadhammā. Vodiṭṭhā hontīti sudiṭṭhā. Vocaritāti sucaritā, paññāya suṭṭhu carāpitāti attho. Ayanti ayaṃ evarūpo puggalo diṭṭhippattoti.
『得见果』，即以见知见道果位，应当得成之义。此为『见已得之果』之义。借此照亮四圣谛之见，以灭止见知为彼果。故有言『苦为行』诸法。此中『智慧』是道慧。由第一次果至第八果，皆称为见道之得。故有云『此亦如身证习六分』。正如凭智慧解脱，此亦由四无色禅皆起，得见解脱之能事称为五种。信解脱亦如是。此说苦为此等苦，不及上方苦。斯乃依真知观见，从贪着集苦五蕴，相应知苦圣谛。因渴爱肇生苦，故称苦集谛。苦与其集谛俱灭，故可知苦灭谛。圣者之八正道生起苦灭故，故知此为苦灭行。于多时段中，展示诸谛之义。现欲一时演示，称为『如来所说』。所谓如来所说，即如来在菩提场中明了显显之法。法者即四圣谛法。谓之洞彻，谓之善行，以智慧而明智行。此即此等人之得见本质。
Saddhāya vimuttoti saddahanavasena vimutto. Etena sabbathā avimuttassapi saddhāmattena vimuttabhāvaṃ dasseti. Saddhāvimuttoti vā saddhāya adhimuttoti attho. Kiṃ pana nesaṃ kilesappahāne nānattaṃ atthīti? Natthi. Atha kasmā saddhāvimutto diṭṭhippattaṃ na pāpuṇātīti? Āgamanīyanānattena. Diṭṭhippatto hi āgamanamhi kilese vikkhambhento appadukkhena akasirena akilamantova sakkoti vikkhambhituṃ, saddhāvimutto pana dukkhena kasirena kilamanto sakkoti vikkhambhituṃ, tasmā saddhāvimutto diṭṭhippattaṃ na pāpuṇāti. Tenāha ‘‘etassa hī’’tiādi. Saddahantassāti ‘‘ekaṃsato ayaṃ paṭipadā kilesakkhayaṃ āvahati sammāsambuddhena bhāsitattā’’ti evaṃ saddahantassa. Yasmā panassa aniccānupassanādīhi niccasaññāpahānavasena bhāvanāya pubbenāparaṃ visesaṃ passato tattha tattha paccakkhatāpi atthi, tasmā vuttaṃ ‘‘saddahantassa viyā’’ti. Sesapadadvayaṃ tasseva vevacanaṃ. Ettha ca pubbabhāgamaggabhāvanāti vacanena āgamanīyanānattena diṭṭhippattasaddhāvimuttānaṃ paññānānattaṃ hotīti dassitaṃ. Abhidhammaṭṭhakathāyampi (pu. pa. aṭṭha. 28) ‘‘nesaṃ kilesappahāne nānattaṃ natthi, paññāya nānattaṃ atthiyevā’’ti vatvā ‘‘āgamanīyanānatteneva saddhāvimutto diṭṭhippattaṃ na pāpuṇātīti sanniṭṭhānaṃ kata’’nti vuttaṃ.
所谓由信取解脱，意即以信心清净得解脱。由此断除一切时亦示现以信而得解脱之相。由信取解脱，亦即乃因信而得之解脱意。何以信取解脱不能得见道果位？无异于断除烦恼之别。何以信取解脱不能见到正见果？缘于有各种来由。见道者于诸来因中烦恼搅扰，唯能微少随行，难以彻底断除，然信取解脱以痛苦多苦难随行，故能断除，然信取解脱不渡正见果。故有云『彼为下乘』等语。所谓信具足者，乃是如来所说一心一意断烦恼之道。因见常无常等诸观，常生惰眠，故前后修习有差别，其时时间亦有此差，故有云『信者疾速』。此二原因语彼也。此处与前修道相联，言明信者解脱见解之不足。阿毗达摩注亦言：『无异于断除烦恼之别无，唯因智慧有别』，又云『因各来由故，信取解脱未能见道果位，此为实义』。
Ārammaṇaṃ yāthāvato dhāreti avadhāretīti dhammo, paññā. Taṃ paññāsaṅkhātaṃ dhammaṃ adhimattatāya pubbaṅgamaṃ hutvā pavattaṃ anussaratīti dhammānusārī. Tenāha ‘‘dhammo’’tiādi. Paññāpubbaṅgamanti paññāpadhānaṃ. ‘‘Saddhaṃ anussarati, saddhāpubbaṅgamaṃ maggaṃ bhāvetī’’ti imamatthaṃ eseva nayoti atidisati. Paññaṃ vāhetīti paññāvāhī, paññaṃ sātisayaṃ pavattetīti attho. Tenāha ‘‘paññāpubbaṅgamaṃ ariyamaggaṃ bhāvetī’’ti. Paññā vā puggalaṃ vāheti nibbānābhimukhaṃ gametīti paññāvāhī. Saddhāvāhīti etthāpi iminā nayeneva attho veditabbo. Ubhatobhāgavimuttādikathāti ubhatobhāgavimuttādīsu āgamanato paṭṭhāya vattabbakathā. Tasmāti visuddhimagge (visuddhi. 2.773, 889) vuttattā. Tato eva visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. mahāṭī. 2.773) vuttanayeneva cettha attho veditabbo.
守护正念，以正持守之谓，称为法，智慧也。此智慧名义为前行先导之法，引导修习启动，称为法跟随者。故有云『法』等语。所谓智慧先导，即谓对智慧之用心极重视。『信奉守持，至信导引正道开展』，此意最深，谓乃误导极少。引领智慧，并开导修行。又称为携带智慧，意义为智慧引领并激励定力生起。故有言『智慧先导培育圣道』。智慧可带领有情至涅槃境界，故称智慧之携带者。信心携带者则依此意应当理解。关于两种解脱等次者，即辨析以来由立论，依此叙述。故于净道文（二处）中亦有此说。此处亦应取此义以解说本注。
Puggalasuttavaṇṇanā niṭṭhitā. · 补特伽罗经注释完毕。
5. Udakūpamāsuttavaṇṇanā5. 水喻经注释
§15
15. Pañcame ekantakāḷakehīti natthikavādaahetukavādaakiriyavādasaṅkhātehi niyatamicchādiṭṭhidhammehi. Tenāha ‘‘niyatamicchādiṭṭhiṃ sandhāya vutta’’nti. Evaṃ puggaloti iminā kāraṇena ekavāraṃ nimuggo nimuggoyeva so hoti. Etassa hi puna bhavato vuṭṭhānaṃ nāma natthīti vadanti makkhaligosālādayo viya. Heṭṭhā heṭṭhā narakaggīnaṃyeva āhāro. Sādhu saddhā kusalesūti kusaladhammesu saddhā nāma sāhu laddhakāti ummujjati, so tāvattakeneva kusalena ummujjati nāma. Sādhu hirītiādīsupi eseva nayo. Caṅkavāreti rajakānaṃ khāraparissāvane, surāparissāvane vā. Evaṃ puggaloti ‘‘evaṃ sādhu saddhā’’ti imesaṃ saddhādīnaṃ vasena ekavāraṃ ummujjitvā tesaṃ parihāniyā puna nimujjatiyeva devadattādayo viya. Devadatto hi aṭṭha samāpattiyo pañca ca abhiññāyo nibbattetvāpi puna buddhānaṃ paṭipakkhatāya tehi guṇehi parihīno ruhiruppādakammaṃ saṅghabhedakammañca katvā kāyassa bhedā dutiyacittavārena cuticittamanantarā niraye nibbatto. Kokāliko dve aggasāvake upavaditvā padumaniraye nibbatto.
第五，所谓单一时期者，是指没有无明见的原因说、无为行说，乃至不正见等固定说法所导致的现象。故曰『基于不正见而宣说者』。以此因缘，此人一转沉沦，乃至沉沦无疑。对此，他的再起称为无。犹如摩诃利拘舍罗等说，乃是如地狱饿鬼的食物一般。善信者乃至善法中，所谓的信是指信而产生升进的状态，正如湧现于某种善法上，故称善。所谓善敬、善恭敬，亦同此理。犹如纺织工的粗筛子，或是麻布筛子一般。故称此人为『如此善信者』。因信等而一时升进，堕落后又复堕落，犹如德瓦达多等人。德瓦达多具有八种斩灭及五种神通，虽能斩灭，但因敌对诸佛之德，遂造嫉恨、离散僧众之恶业，故以身体裂分第二意识灭时，立刻堕入地狱。犹如拘罗浄那，得两大弟子之教导，堕于鉢曼尼罗地狱。
Neva hāyati no vaḍḍhatīti appahonakakālepi na hāyati, pahonakakālepi na vaḍḍhati. Ubhayampi panetaṃ agārikenapi anagārikenapi dīpetabbaṃ. Ekacco hi agāriko appahonakakāle pakkhikabhattaṃ vassikaṃ vā upanibandhāpesi, so pacchā pahonakakālepi pakkhikabhattādimattameva pavatteti. Anagārikopi ādimhi appahonakakāle uddesaṃ dhutaṅgaṃ vā gaṇhāti, medhāvī balavīriyasampattiyā pahonakakāle tato uttariṃ na karoti. Evaṃ puggaloti evaṃ imāya saddhādīnaṃ ṭhitiyā puggalo ummujjitvā ṭhito nāma hoti. Ummujjitvā pataratīti sakadāgāmipuggalo kilesatanutāya uṭṭhahitvā gantabbadisābhimukho tarati nāma.
既不减少，亦不增长者，指即使是在衰退之时，也不会减少；在增长之时，也不会增长。二者皆非，即不增不减，也是所应观察的。有的人虽非出家人，在衰退时曾限定半年的供养，之后在增长时亦仅限于半年的供养。出家人则在初衰退时，携带袈裟等物，聪颖有力、具足精进，则在增长时不会超过原状。因信等住而使人升进，故称此人已升进，而谓其为立定者。升进之后下降，即如有余往生者，于烦恼之缠中，奋发起行，朝向该往生之方。
Paṭigādhappatto hotīti anāgāmipuggalaṃ sandhāya vadati. Ime pana satta puggalā udakopamena dīpitā. Satta kira jaṅghavāṇijā addhānamaggappaṭipannā antarāmagge ekaṃ puṇṇanadiṃ pāpuṇiṃsu. Tesu paṭhamaṃ otiṇṇo udakabhīruko puriso otiṇṇaṭṭhāneyeva nimujjitvā puna saṇṭhātuṃ nāsakkhi, avassaṃva macchakacchapabhattaṃ jāto. Dutiyo otiṇṇaṭṭhāne nimujjitvā sakiṃ uṭṭhahitvā puna nimuggo uṭṭhātuṃ nāsakkhi, antoyeva macchakacchapabhattaṃ jāto. Tatiyo nimujjitvā uṭṭhito majjhe nadiyā ṭhatvā neva orato āgantuṃ, na pāraṃ gantuṃ asakkhi. Catuttho uṭṭhāya ṭhito uttaraṇatitthaṃ olokesi. Pañcamo uttaraṇatitthaṃ oloketvā patarati. Chaṭṭho taṃ disvā pārimatīraṃ gantvā kaṭippamāṇe udake ṭhito. Sattamo pārimatīraṃ gantvā gandhacuṇṇādīhi nhatvā varavatthādīni nivāsetvā surabhivilepanaṃ vilimpitvā nīluppalamālādīni pilandhitvā nānālaṅkārappaṭimaṇḍito mahānagaraṃ pavisitvā pāsādamāruhitvā uttamabhojanaṃ bhuñjati.
所谓已获得证悟者，是指无余往生者。这里说的七人甚为恰当，如同水流一般，况且这些苍腿商人，依正行水路，在中途进入了一条满是水流的河流。第一人因如水害怕，不得不在浅滩处沉沦，再也无力抗拒，故犹如鱼龟之食。第二人在沉沦后起身，再度沉沦，无法振作，仍是鱼龟食物。第三人沉沦后起，于河中心站立，既不能向岸边靠近，亦不能渡过河对岸。第四人起立站住，观看北渡之处。第五人审视北渡之地，遂下落。第六人见此后，越过河水，于水中停立。第七人渡过水岸，沐浴香粉，躲避毒刺及杂草，抹香膏，佩戴蓝色莲花等饰品，装饰华丽，进入大城市，登上宫殿，享受美妙饮食。
Tattha jaṅghavāṇijā viya ime satta puggalā, nadī viya vaṭṭaṃ, paṭhamassa udakabhīrukassa purisassa otiṇṇaṭṭhāneyeva nimujjanaṃ viya micchādiṭṭhikassa vaṭṭe nimujjanaṃ, ummujjitvā nimujjanapuriso viya saddhādīnaṃ uppattimatthakena ummujjitvā tāsaṃ hāniyā nimuggapuggalo, majjhe nadiyā ṭhatvā viya saddhādīnaṃ ṭhitiyā ṭhitipuggalo, uttaraṇatitthaṃ olokento viya sotāpanno, patarantapuriso viya kilesakāmāvaṭṭatāya pataranto sakadāgāmī, taritvā kaṭimatte udake ṭhitapuriso viya anāvaṭṭadhammattā anāgāmī, nhatvā pārimatīraṃ uttaritvā thale ṭhitapuriso viya cattāro oghe atikkamitvā nibbānathale ṭhito khīṇāsavabrāhmaṇo, thale ṭhitapurisassa nagaraṃ pavisitvā pāsādaṃ āruyha uttamabhojanabhuñjanaṃ viya khīṇāsavassa nibbānārammaṇasamāpattiṃ appetvā vītināmanaṃ veditabbaṃ.
其中这七人，犹如苍腿商人，各自为水，彼此环绕。第一人犹如河水畔浸没之迷见者堕溺一般。第二人升起后，如信等产生之生起者，升腾后因削减而堕落之人。第三人如信等已立定稳固者，稳固者。第四人于北渡之处观察，如初果入流者。第五人为下降之人，如余往生者受烦恼如波涛翻滚而下降。第六人为越过艰险水域者，如无余往生者行带无阻碍。第七人为越过水岸，在陆地之上站立者，如已断尽染污之婆罗门者，身处涅槃境界。彼于陆地采访城市，登塔享用佳食，如已成就涅槃境界者，此应知为离垢圣者。
Udakūpamāsuttavaṇṇanā niṭṭhitā. · 水喻经注释完毕。
6-9. Aniccānupassīsuttādivaṇṇanā6-9. 无常随观者经等注释
§16-19
16-19. Chaṭṭhe ‘‘idha samasīsī kathito’’ti vatvā evaṃ samasīsitaṃ vibhajitvā idhādhippetaṃ dassetuṃ ‘‘so catubbidho hotī’’tiādimāha. Rogavasena samasīsī rogasamasīsī. Esa nayo sesesupi. Ekappahārenevāti ekavelāyameva. Yo cakkhurogādīsu aññatarasmiṃ sati ‘‘ito anuṭṭhito arahattaṃ pāpuṇissāmī’’ti vipassanaṃ paṭṭhapesi, athassa arahattañca rogato vuṭṭhānañca ekakālameva hoti , ayaṃ rogasamasīsī nāma. Iriyāpathassa pariyosānanti iriyāpathantarasamāyogo. Yo ṭhānādīsu iriyāpathesu aññataraṃ adhiṭṭhāya ‘‘avikopetvāva arahattaṃ pāpuṇissāmī’’ti vipassanaṃ paṭṭhapesi. Athassa arahattappatti ca iriyāpathavikopanañca ekappahāreneva hoti, ayaṃ iriyāpathasamasīsī nāma. Jīvitasamasīsī nāmāti ettha ‘‘palibodhasīsaṃ māno, parāmāsasīsaṃ diṭṭhi, vikkhepasīsaṃ uddhaccaṃ, kilesasīsaṃ avijjā, adhimokkhasīsaṃ saddhā, paggahasīsaṃ vīriyaṃ, upaṭṭhānasīsaṃ sati, avikkhepasīsaṃ samādhi, dassanasīsaṃ paññā, pavattasīsaṃ jīvitindriyaṃ, cutisīsaṃ vimokkho, saṅkhārasīsaṃ nirodho’’ti paṭisambhidāyaṃ (paṭi. ma. 3.33) vuttesu sattarasasu sīsesu pavattasīsaṃ kilesasīsanti dve sīsāni idhādhippetāni – ‘‘apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañcā’’ti vacanato. Tesu kilesasīsaṃ arahattamaggo pariyādiyati, pavattasīsaṃ jīvitindriyaṃ cuticittaṃ pariyādiyati. Tattha avijjāpariyādāyakaṃ cittaṃ jīvitindriyaṃ pariyādātuṃ na sakkoti, jīvitindriyapariyādāyakaṃ avijjaṃ pariyādātuṃ na sakkoti . Aññaṃ avijjāpariyādāyakaṃ cittaṃ, aññaṃ jīvitandriyapariyādāyakaṃ. Yassa cetaṃ sīsadvayaṃ samaṃ pariyādānaṃ gacchati, so jīvitasamasīsī nāma.
第十六至十九，六者说“此处一同为比喻所说”，讲述后将此比喻分解以显明其意，“此人共有四种”，如是说。以病为喻的比喻，称为病的比喻，即疾病的比喻，示例亦适用此理。所谓“一次斩断”，即指一次完成。若于眼疾诸病等一时现起时，若能观察念修习“此处未起我必成就阿拉汉果”，则其所得阿拉汉果与疾病退散皆于一时现前，此谓疾病比喻。所谓出入道的终结，指出入道之间的结合。若于出入道诸处立意“无嗔恨必成阿拉汉果”，其阿拉汉证果及出入道消除，皆一次完成，此谓出入道比喻。所谓生命比喻，是指“无明之根，欲之根，散乱之根，烦恼之根，信之根，精进之根，念之根，定之根，慧之根，生命之根，死之根，行之根”等差别观察（即三十八分类释义）中的根，其中烦恼根为阿拉汉道，生命根为息灭死心。此处说无明的根障碍心，生命根障碍无明，互不兼顾，死的根障碍无明的心，无明的根障碍死的心。若能同时洞见此二根，则称为生命比喻。
Kathaṃ panidaṃ samaṃ hotīti? Vārasamatāya. Yasmiñhi vāre maggavuṭṭhānaṃ hoti, sotāpattimagge pañca paccavekkhaṇāni, sakadāgāmimagge pañca, anāgāmimagge pañca, arahattamagge cattārīti ekūnavīsatime paccavekkhaṇañāṇe patiṭṭhāya bhavaṅgaṃ otaritvā parinibbāyato imāya vārasamatāya idaṃ ubhayasīsapariyādānampi samaṃ hotīti imāya vārasamatāya. Vārasamavuttidāyakena hi maggacittena attano anantaraṃ viya nipphādetabbā paccavekkhaṇavārā ca kilesapariyādānasseva vārāti vattabbataṃ arahati. ‘‘Vimuttasmiṃ vimuttamiti ñāṇaṃ hotī’’ti (ma. ni. 1.78; saṃ. ni. 3.12, 14) vacanato paccavekkhaṇaparisamāpanena kilesapariyādānaṃ sampāpitaṃ nāma hotīti imāya vāravuttiyā samatāya kilesapariyādānajīvitapariyādānānaṃ samatā veditabbā. Tenevāha ‘‘yasmā panassa…pe... tasmā evaṃ vutta’’nti.
如何共等？以周数〔日周〕计。于哪一周行道现起，乃初果得五种观察，相次果亦得五种，至阿拉汉果得四种，合计二十一种观察时，以此观察，抛弃执着，获证涅槃，于此日周二根障碍等皆共除却，谓之共等。以此共等的授得者修持道心，随即斩断烦恼依赖，因此周数为烦恼依赖的终结。正如『在解脱中即为解脱的知见』所说，观察终结即达烦恼依赖的灭尽。由此，可知烦恼与生命依赖的共等与平等。故曰『因此对彼……如是所说』。
Āyuno vemajjhaṃ anatikkamitvā antarāva kilesaparinibbānena parinibbāyatīti antarāparinibbāyī. Tenāha ‘‘yo pañcasu suddhāvāsesū’’tiādi . Vemajjheti avihādīsu yattha uppanno, tattha āyuno vemajjhe. Āyuvemajjhaṃ upahacca atikkamitvā tattha parinibbāyatīti upahaccaparinibbāyī. Tenāha ‘‘yo tatthevā’’tiādi. Asaṅkhārena appayogena anussāhena akilamanto tikkhindriyatāya sukheneva parinibbāyatīti asaṅkhāraparinibbāyī. Tenāha ‘‘yo tesaṃyevā’’tiādi. Tesaṃyeva puggalānanti niddhāraṇe sāmivacanaṃ. Appayogenāti adhimattappayogena vinā appakasirena. Sasaṅkhārena sappayogena kilamanto dukkhena parinibbāyatīti sasaṅkhāraparinibbāyī. Uddhaṃvāhibhāvena uddhamassa taṇhāsotaṃ vaṭṭasotañcāti, uddhaṃ vā gantvā paṭilabhitabbato uddhamassa maggasotanti uddhaṃbhoto. Paṭisandhivasena akaniṭṭhaṃ gacchatīti akaniṭṭhagāmī.
寿命在中间未曾超越，因中间断灭染污而成全灭，谓之中间灭。故言「在五净居处中」等。所谓中间，是指不烦恼发生且未生退时，生命处于其中。超过生命中央而后灭者，谓之越过而灭，故称越断灭。故言「即在彼处」等。以无数缘和虽微细之修持，离一切障碍而安乐地灭，谓之无为灭。故言「在彼处」等。谓此诸者为同类个体同称。所谓无微细使用者，是以明显胜用且不限略，谓之无微细灭。以有微细合和而即断烦恼为苦灭，谓之有微细灭。向上流动者为上流，即应从上获得通达之道，故名为上流者。连续不断者谓之不中断行进者。
Ettha pana catukkaṃ veditabbaṃ. Yo hi avihato paṭṭhāya cattāro devaloke sodhetvā akaniṭṭhaṃ gantvā parinibbāyati, ayaṃ uddhaṃsoto akaniṭṭhagāmī nāma. Ayañhi avihesu kappasahassaṃ vasanto arahattaṃ pattuṃ asakkuṇitvā atappaṃ gacchati, tatrāpi dve kappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā sudassaṃ gacchati, tatrāpi cattāri kappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā sudassiṃ gacchati, tatrāpi aṭṭha kappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā akaniṭṭhaṃ gacchati, tattha vasanto aggamaggaṃ adhigacchati. Tattha yo avihato paṭṭhāya dutiyaṃ vā catutthaṃ vā devalokaṃ gantvā parinibbāyati, ayaṃ uddhaṃsoto na akaniṭṭhagāmī nāma. Yo kāmabhavato cavitvā akaniṭṭhesu parinibbāyati, ayaṃ na uddhaṃsoto akaniṭṭhagāmī nāma. Yo heṭṭhā catūsu devalokesu tattha tattheva nibbattitvā parinibbāyati, ayaṃ na uddhaṃsoto na akaniṭṭhagāmīti.
此处应知四类别：1.若于不烦恼为基础，净化四天界后，通往无上天境并成全灭者，名为上流不中断行者。此人在无烦恼中经过一千万年乃至至多八千万年，成就阿拉汉果且不断迈向无上天路。2.若于不烦恼为基础，通往二天或四天界后成全灭者，虽为上流，但非不中断行者。3.若出欲界后于诸无上天中成全灭者，非上流不中断行者。4.若居于下四天诸处，即处彼成全灭者，非上流非不中断行者。
Ete pana avihesu uppannasamanantaraāyuvemajjhaṃ appatvāva parinibbāyanavasena tayo antarāparinibbāyino, eko upahaccaparinibbāyī, eko uddhaṃsototi pañcavidho, asaṅkhārasasaṅkhāraparinibbāyivibhāgena dasa honti, tathā atappasudassasudassīsūti cattāro dasakāti cattārīsaṃ. Akaniṭṭhe pana uddhaṃsoto natthi, tayo antarāparinibbāyino, eko upahaccaparinibbāyīti cattāro, asaṅkhārasasaṅkhāraparinibbāyivibhāgena aṭṭhāti aṭṭhacattārīsaṃ anāgāmino. Sattamādīsu natthi vattabbaṃ.
上述于无烦恼中生起瞬间寿命中央断灭，根据出现顺序有三种中间灭者，一种越断灭者，一种上流者。以无微细和有微细二中灭法分类，共达十种；又有明净等四种，合计三十四者。无烦恼中无上天者仅有三种中间灭与一越断灭，共四种；以无微细和有微细二法分类，共三十八种，无复七复以上者。
Aniccānupassīsuttādivaṇṇanā niṭṭhitā. · 无常随观经等之解释已毕。
10. Niddasavatthusuttavaṇṇanā10. 随眠事经之解释
§20
20. Dasame niddasavatthūnīti ādisaddalopenāyaṃ niddesoti āha ‘‘niddasādivatthūnī’’ti. Natthi idāni imassa dasāti niddaso. Pañhoti ñātuṃ icchito attho. Puna dasavasso na hotīti tesaṃ matimattametanti dassetuṃ ‘‘so kirā’’ti kirasaddaggahaṇaṃ. Niddasoti cetaṃ vacanamattaṃ. Tassa nibbīsādibhāvassa viya ninnavādibhāvassa ca icchitattāti dassetuṃ ‘‘na kevalañcā’’tiādi vuttaṃ. Gāme vicarantoti gāme piṇḍāya caranto. Na idaṃ titthiyānaṃ adhivacanaṃ tesu tannimittassa abhāvā, sāsanepi sekhassapi na idaṃ adhivacanaṃ, kimaṅgaṃ pana puthujjanassa. Yassa panetaṃ adhivacanaṃ yena ca kāraṇena, taṃ dassetuṃ ‘‘khīṇāsavasseta’’ntiādi vuttaṃ. Appaṭisandhikabhāvo hissa paccakkhato kāraṇaṃ. Paramparāya itarāni yāni pāḷiyaṃ āgatāniṃ.
第20章“断灭缘起”等，此以首语略言其义称“断灭缘起。”现今未有此类断灭缘。谓之“问”，即欲知其意。若十年不复生，则此意应示“如此乎”，故用“是否”之词。断灭即只表心之言辞。其意为此心相灭，心身消失。村中行者，非异教用语，无有对应且僧侣亦非用此语。此言于外道无效。为此，加以说明称作“断尽余毒”等。由无逆因，依正因果而生。前后传承各有些差异。
Sikkhāya sammadeva ādānaṃ sikkhāsamādānaṃ. Taṃ panassā pāripūriyā veditabbanti āha ‘‘sikkhāttayapūraṇe’’ti. Sikkhāya vā sammadeva ādito paṭṭhāya rakkhaṇaṃ sikkhāsamādānaṃ. Tañca atthato pūraṇena paricchinnaṃ arakkhaṇe sabbena sabbaṃ abhāvato, rakkhaṇe ca paripūraṇato. Balavacchandoti daḷhacchando. Āyatinti anantarānāgatadivasādikālo adhippeto, na anāgatabhavoti āha ‘‘anāgate punadivasādīsupī’’ti. Sikkhaṃ paripūrentassa tattha nibaddhabhattitā avigatapematā. Tebhūmakadhammānaṃ aniccādivasena sammadeva nijjhānaṃ dhammanisāmanāti āha ‘‘vipassanāyetaṃ adhivacana’’nti. Taṇhāvinayeti bhaṅgānupassanāñāṇānubhāvasiddhe taṇhāvikkhambhane. Ekībhāveti gaṇasaṅgaṇikākilesasaṅgaṇikāvigamasiddhe vivekavāse. Vīriyārambheti sammappadhānassa paggaṇhane . Taṃ pana sabbaso vīriyassa paribrūhanaṃ hotīti āha ‘‘kāyikacetasikassa vīriyassa pūraṇe’’ti. Satiyañceva nipakabhāve cāti satokāritāya ceva sampajānakāritāya ca. Satisampajaññabaleneva hi vīriyārambho ijjhati. Diṭṭhipaṭivedheti maggasammādiṭṭhiyā paṭivijjhane. Tenāha ‘‘maggadassane’’ti.
修学当依正受所学，谓学法满具应知。故言“学法圆满”。学法正当依始立守护，是为学法受持护卫。其意在于圆满实义中有所包涵护持与无障碍之意。强烈欲求即大强欲。未来日者当以连续未来日为期，不谓即未来。故言“未来复续日等”。修学圆满时，具连贯信心不动不散。如三地法之无常等，借此修止灭道即称“观法”。断爱即由断灭洞察所获之断爱现量。调摄一境是断恶染净化解脱出离住处。努力奋发谓正精进根本激起全面勤奋之意。此谓充满身心精进，即为精进充足。念俱熟练即熟念作意，令正知明辨无误。以正念正知力量为本，精进方能发起。破见即正见断邪见。故言“道见”。
Niddasavatthusuttavaṇṇanā niṭṭhitā. · 随眠事经之解释已毕。
Anusayavaggavaṇṇanā niṭṭhitā. · 随眠品之解释已毕。