2. Dasasikkhāpadaṃ · 2. 十学处随附
2. Uddesavāraatthavibhāvanā二、举示段义的阐明
§1
1. Evaṃ saṅgahavārena saṅkhepato dassite hārādayo idāni vibhāgena dassetuṃ ‘‘tattha katame soḷasa hārā’’tiādidesanā āraddhā . Atha vā soḷasahārādisamudāyā netti nāma mayā mahākaccānena niddiṭṭhāti vuttā, ‘‘katame te soḷasa hārā’’ti pucchitabbattā vuttaṃ ‘‘tattha soḷasa hārā’’tyādi. Tattha tatthāti tesu soḷasahārādīsu. Desanā hāro, vicayo hāro…pe… sāmāropano hāroti ime soḷasa hārāti daṭṭhabbā.
因欲简要以纲要方式显示集众，现分段展示“那里何谓十六集”等指示已开始。然后，十六集等集合及文法汇编以大长老玛哈咖吒那名义阐释，问“何谓此十六集”答曰“即此十六集”等。此处“此处”“那里”等指示，适用于十六集诸处。指示“集”即指集合、分类……推导为集合，诸如此类十六集皆可见。
Tattha sabbasādhāraṇattā hārapadassa vacanattho paṭhamaṃ vattabbo. Kenaṭṭhena hārāti? Harīyanti etehīti hārā. Etehi saṃvaṇṇanāvisesehi saṃvaṇṇiyesu suttageyyādīsu aññāṇasaṃsayavipallāsā harīyanti, iti aññāṇādiharaṇakāraṇattā ‘‘etehī’’ti padena niddiṭṭhā saṃvaṇṇanāvisesā hārā nāma, hara-dhātuyā ācariyassa vacībhedasaddo, taṃsamuṭṭhāpako cittuppādo ca mukhyattho, veneyyānaṃ saṃvaṇṇetabbasuttassa atthajānanādiñāṇasampayuttacittuppādo kāraṇūpacārattho, tassa upanissayapaccayabhūtānaṃ saṃvaṇṇanāvisesānaṃ upanissayapaccayasatti phalūpacārattho, iti-saddena sā upanissayapaccayasattiyeva parāmasīyati. Taṃsattisampannā saṃvaṇṇanāvisesā ṇa-paccayatthā honti. Esa nayo evarūpesu ṭhānesupi. Vitthāro aṭṭhakathāyaṃ (netti. aṭṭha. 1) vutto eva.
首先应从一般性角度说“集”字义为何。因“集”意指聚合、包含。由于此等特定意义在律藏、经藏、歌谣等文体中有不同误解，皆因无知等所致，因此以“此等”一词指出特定涵义。所谓“集”字根是“集聚”，强调师所用言语区别之义，及由此产生的心意显现，尤其是引发的心意产生。此义连带依赖、条件性，兼具果报作用，即依赖丛生所得之果，用词即指此种依赖丛生的观念。此类依赖丛生的集特殊涵义，非其它依赖系缘所具。此等理论于经论文献诸处均可见，详释已述于本注疏（指南集1章）。
Asādhāraṇato pana desīyati etāyāti desanā. Etāya saṃvaṇṇanāya saṃvaṇṇetabbasuttattho desīyati saṃvaṇṇīyati saṃvaṇṇanānusārena ñāpīyati, iti ñāpanakāraṇattā ‘‘etāyā’’ti padena niddiṭṭhā visesasaṃvaṇṇanā desanā nāma, na pāḷidesanā, pāḷidesanāya saṃvaṇṇetabbasaṃvaṇṇanābhāvena sahacaraṇato vā desanā. Kiñcāpi aññe hārā desanāpāḷisaṅkhātassa suttassa atthasaṃvaṇṇanābhāvato desanāya sahacārino honti, ayaṃ pana hāro yebhuyyena yathārutavaseneva viññāyamānattā pāḷidesanāya saha caratīti vattabbataṃ arahati, na tathā pare. Na hi assādādīnavanissaraṇādisandassanalakkhaṇarahitā pāḷidesanā atthi, ayañca hāro assādādisandassanalakkhaṇoti.
但非普通用法，此为特殊指示。通过此指称的集，指诸依赖对象集的特殊定义内容，称为特殊指示，非泛指指示。泛指指示则共用指示所涵义之依赖集含义。且亦存在别的集，与指示经文无依赖含义之集共伴出现。但这些集因理解合宜，能相应与指示经文同用，不生冲突，此理通行。非如此，则无安乐消除等因果体现的指示集，而本集即含此类安乐因果涵义。
Viciyanti etenāti vicayo. Etena saṃvaṇṇanāvisesena sutte padapañhādayo viciyanti, iti vicāraṇakāraṇattā so saṃvaṇṇanāviseso vicayo nāma. Katvatthādhikaraṇatthāpi labbhanti. Saṃvaṇṇetabbasuttena padapañhādivicayanalakkhaṇo saṃvaṇṇanāviseso vicayo hāro.
“分解其义”即“分解”。由此特殊涵义的集，文中涉及分解字词等问题称为“分解”。基于逻辑者，“分解”即指出其词义或义因，兼含主题。“须依适用经文词义分解，因而此集特殊涵义即称分解集”。
Yuttāyutti vicārīyati etāyāti yutti. Etāya visesasaṃvaṇṇanāya sabbesaṃ hārānaṃ bhūmigocarānaṃ yuttāyutti vicārīyati, iti vicāraṇakāraṇattā ‘‘etāyā’’ti padena niddiṭṭhā visesasaṃvaṇṇanā yutti nāma. Idha uttarapadalopo daṭṭhabbo, yuttiyā vicāraṇā, vicāraṇīyabhāvena sahacaraṇato vā yutti. Sabbahārānaṃ bhūmigocarānaṃ yuttāyuttivicāraṇalakkhaṇo saṃvaṇṇanāviseso yutti hāro.
“相应地思考”称为“相应”。由此特殊集，围绕全体集内容适当思维，因而称此为“相应指示”。如失尾字示例，谓“用相应方式思考，因其具有可思维之义”，与相应性质同伴同行。宏观诸集属地应进行相应思考，故称相应集。
Padati pavatteti phalaṃ etenāti padaṃ, kāraṇaṃ. Ṭhanti tiṭṭhanti ettha phalāni tadāyattavuttitāyāti ṭhānaṃ, kāraṇaṃ. Padañca taṃ ṭhānañcāti padaṭṭhānaṃ, āsannakāraṇaṃ. Sutte āgatadhammānaṃ padaṭṭhānaṃ vicārīyati etāyāti padaṭṭhānā, visesasaṃvaṇṇanā, vicāraṇalopova, sutte āgatadhammānaṃ padaṭṭhānānaṃ, tesañca padaṭṭhānānaṃ vicāraṇalakkhaṇo saṃvaṇṇanāviseso padaṭṭhāno hāro.
“字”、“果”即“词”和“因果”、“地方”和“因”。“字”指词，说明因果结果；“立”或“留”指存在处或场所，说明因。这二者聚合为‘词因果之所’。经中习得法之处称为“集词所”，其特殊定义虽近似分解但稍有区别，故称之为“集词所集”。
Sutte avuttāpi samānalakkhaṇā dhammā lakkhīyanti etena saṃvaṇṇanāvisesenāti lakkhaṇo, sutte vuttena dhammena samānalakkhaṇānaṃ dhammānaṃ avuttānampi niddhāraṇalakkhaṇo saṃvaṇṇanāviseso lakkhaṇo hāro.
即使经文中同样的共相法被叙述，也有其差别，这种差别称为「特定描述」即差别标志。以经文所说为准，虽说是共相法的法，未被说及者，亦具决定性的共相否定标志，特定描述区别即为此差别标志。
Sutte dassiyamānā nibbacanādayo cattāropi viyūhīyanti vibhāgena sampiṇḍīyanti ettha, etena vāti byūho, catunnaṃ nibbacanādīnaṃ byūho catubyūho. Nibbacanādhippāyabyañjanānañceva desanānidānassa ca pubbāparena saddhiṃ sandassanalakkhaṇo saṃvaṇṇanāviseso catubyūho hāro.
经文中所显示的涅槃等四法，经由部分差别而组合成整体，所谓「组合」即是四种涅槃等的组合，「四组」之义。涅槃等属性也称为「证说基」的表明，与此先后共现，称为「共现标志」，特定描述的差别正是四组合成的区别标志。
Desanāya gahitadhammena sabhāgā, visabhāgā ca dhammā āvaṭṭīyanti ettha, etena vāti āvaṭṭo, desanāya gahitadhammānaṃ sabhāgavisabhāgadhammavasena āvaṭṭanalakkhaṇo saṃvaṇṇanāviseso āvaṭṭo hāro.
于讲说内涵中，组成部分既有整体也有非整体，称为「包绕」，讲说内涵所含整体与非整体法为包绕法。在此「包绕」为概念，「包绕标志」乃包绕内涵的特定描述差别。
Asādhāraṇāsādhāraṇānaṃ saṃkilesadhamme, vodānadhamme ca sādhāraṇāsādhāraṇato, padaṭṭhānato, bhūmito ca vibhajanalakkhaṇo saṃvaṇṇanāviseso vibhatti hāro.
普通法与非普通法的夹杂，为显著法与非显著法的区分，以特定立场、境地为分界，称为「分割标志」，该标志为特定描述差别的区分标志。
Sutte niddiṭṭhā dhammā paṭipakkhavasena parivattīyanti iminā, ettha vāti parivatto, sutte niddiṭṭhānaṃ dhammānaṃ paṭipakkhato parivattanalakkhaṇo saṃvaṇṇanāviseso parivattano hāro.
经文中所示之法，相互对立反转状态，称为「反转」，经文中所示对立法彼此反转之差别称「反转标志」，为特定描述的差别标志。
Sutte vuttassa ekasseva atthassa vācakaṃ vividhaṃ vacanaṃ ettha saṃvaṇṇanāviseseti vivacanaṃ, vivacanameva vevacanaṃ, sutte vutte ekasmiṃ atthe anekapariyāyasaddayojanālakkhaṇo saṃvaṇṇanāviseso vevacano hāro.
经文中对同一义项，以多种不同语句表示，称为「异说」，该异说即为特定描述的区别标志。即一义多说的语句联结特性，称为「异说标志」，为特定描述差别的区别标志。
Sutte vuttā atthā pakārehi ñāpīyanti iminā, ettha vāti paññatti, ekekassa dhammassa anekāhi paññattīhi paññāpetabbākāralakkhaṇo saṃvaṇṇanāviseso paññatti hāro.
经所宣说的义理，借助其说法方式得以明了。此中所谓「名称」者，是指必须用多种名称来分别说明单一法的种种因缘、性质和特征的过程，是详细说明的名称称呼。
Suttāgatā dhammā paṭiccasamuppādādīsu otarīyanti anuppavesīyanti ettha, etena vāti otaraṇo, paṭiccasamuppādādimukhehi suttatthassa otaraṇalakkhaṇo saṃvaṇṇanāviseso otaraṇo hāro.
经中所具的法，自缘起等法中次第出现与停止。这里所谓「通达」者，谓于缘起等根本法义的通达特征，及其详细说明之通达义理。
Sutte padapadatthapañhārambhā sodhīyanti samādhīyanti ettha, etena vāti sodhano, sutte padapadatthapañhārambhānaṃ sodhanalakkhaṇo saṃvaṇṇanāviseso sodhano hāro.
经文逐字逐义分析探讨、明辨正理。所谓「探究」者，是对经文中词句义理逐步探求的明辨性特征及该详细探求的通称。
Sāmaññavisesabhūtā dhammā vinā vikappena adhiṭṭhīyanti anuppavattīyanti ettha, etena vāti adhiṭṭhāno, suttāgatānaṃ dhammānaṃ avikappanavasena sāmaññavisesaniddhāraṇalakkhaṇo saṃvaṇṇanāviseso adhiṭṭhāno hāro.
具普遍共性而非别异事实的法，依其内在特征坚立，且不变易。此所谓「坚立」者，是指依止经中诸法之恒常不变的普遍共性，建立其不生成不转变的特性而加以说明。
Yo hetu ceva paccayo ca phalaṃ parikaroti abhisaṅkharoti, iti so hetu ceva paccayo ca parikkhāro, yo saṃvaṇṇanāviseso taṃ parikkhāraṃ hetuñceva paccayañca ācikkhati, iti so saṃvaṇṇanāviseso parikkhāro nāma. Sutte āgatadhammānaṃ parikkhārasaṅkhāte hetupaccaye niddhāretvā saṃvaṇṇanālakkhaṇo saṃvaṇṇanāviseso parikkhāro hāro.
有因有缘而产生并形成果报，此因与缘称为条件。所有详细说明中所述之条件，即因缘，皆示显为因也为缘，此即称为权因缘。经中所说之法，于因缘条件中作归纳说明，以显示因缘的特征及其详细义理者，即为这些权因缘之说明及其详细阐释。
Sutte āgatadhammā padaṭṭhānādimukhena samāropīyanti ettha, etena vāti samāropano, sutte āgatadhammānaṃ padaṭṭhānavevacanabhāvapahānasamāropanavicāraṇalakkhaṇo saṃvaṇṇanāviseso samāropano hāro. Bhāvasādhanavasenāpi sabbattha vacanattho vattabboti tassāpi vasena yojetabbanti. Sesaṃ saṃvaṇṇanānusārena ñātabbanti.
经中诸法，有其句式起止等设置，以便成立彼法。所谓「安置」者，谓于经文中诸法之句法起点及词义舍弃与转合的结构性特点及其详细论述。以成就义理之说法，故称安置。同时于修持法义之理路，亦当普遍应守言义之适用，此亦应并入遵循详细说明之次序，以广义知悉全部内容。
‘‘Tattha katame soḷasa hārā desanā’’tyādinā hārasarūpaṃ vuttaṃ, kimatthaṃ ‘‘tassānugīti’’tyādi vuttanti? Anugītigāthāya sukhaggahaṇatthaṃ puna ‘‘tassānugīti desanā vicayo yutti’’tyādi vuttaṃ. Tattha tassāti hāruddesassa. Anugītīti anu pacchā gāyanagāthā. Pañcadasoti pañcadasamo. Soḷasoti soḷasamo. Atthato asaṃkiṇṇāti desanādipadatthato lakkhaṇatthato saṅkarato rahitā. Tena vuttaṃ aṭṭhakathāyaṃ ‘‘so ca nesaṃ asaṅkaro lakkhaṇaniddese supākaṭo hotī’’ti. Sesaṃ saṃvaṇṇanānusārena ñātabbanti. ‘‘Keci hārā kehici hārehi saṃkiṇṇā viya dissanti, kasmā asaṃkiṇṇāti ñātabba’’nti vattabbattā vuttaṃ ‘‘etesañcevā’’tiādi. Tattha etesañceva bhavatīti etesaṃ soḷasannaṃ hārānaṃ yathā yenākārena asaṅkaro hoti, tathā asaṅkarākārena bhavati. Ayati pavattati nayavibhattīti ayā, vitthārena ayāti vitthāratayā, ta-kāro missakadosāpagamatthāya āgato, nayavibhattivisesavacanaṃ. Nayena ñāyena vibhatti nayavibhatti, na pañcanayavibhattāhārānaṃ vitthārena pavattā ñāyavibhatti tathā asaṅkarākārena bhavati tasmiṃ asaṃkiṇṇāti ñātabbāti adhippāyo.
‘‘彼处所称的‘十六环节之说’为何如此？又‘其随之’等语的意旨何在？’’此处称为环节形态，是基于随之歌谣的涵义，为助于理解而复述‘其随之说讲分析论理’等。此处‘其’指环节之意；‘随之’意为随后歌唱之歌谣。‘十五’谓第十五；‘十六’谓第十六。其义乃指非杂乱乃有条理、非重叠乃无混杂。故经论中言：“此即其非混杂，标举特征明显者”。按次第述解，然应明白何谓‘非混杂’。有说法称：“某些环节似乎杂乱，而如何称非混杂？”对此答曰：“亦即此等诸环节以何种顺序无杂乱规整发生者。”彼所谓顺行、分类者，即谓此义。此为以详细说明之，明示其因缘起故，非五个环节序列中混杂而成。故知此处之“非混杂”为论说之原则性立断。
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2. Soḷasa hārā sarūpato vuttā, amhehi ca viññātā, ‘‘katame pañca nayā’’ti vattabbabhāvato tathā pucchitvā sarūpato uddisituṃ ‘‘tattha katame pañca nayā’’tyādi vuttaṃ. Aṭṭhakathāyaṃ pana ‘‘evaṃ hāre uddisitvā idāni naye uddisituṃ ‘tattha katame’tiādi vutta’’nti (netti. aṭṭha. 2) vuttaṃ. ‘‘Tattha nayanti saṃkilese, vodāne ca vibhāgato ñāpentīti nayā, nīyanti vā tāni ettha, etehi vāti nayā’’tiādinā (netti. aṭṭha. 2) aṭṭhakathāyaṃ vitthārena vacanattho vutto. Nī-dhātuyā nandiyāvaṭṭādinayānusārena saṃkilese, vodāne ca ālambitvā pavatto ñāṇasampayuttacittuppādo mukhyattho, nandiyāvaṭṭādinayānaṃ upanissayapaccayasatti phalūpacārato gahitā, iti-saddo taṃ phalūpacārato gahitasattiṃ parāmasi, taṃsattisahitā nandiyāvaṭṭādinayā a-paccayatthā.
第二，既已称为十六环节，且据我们所知有五种分类，便应当询问分类之义，而应详述“何谓五分类”等语。论注云：“既以环节方式提出，现在当以分类方式阐明‘何谓五分类’等。”（《净土释》二）论注以详尽词句说明曰：“此处‘分类’为杂染、预示分及相关说明之意，‘分类’即指辨知或划分。‘引导’或‘导向’即由此分类引申也，故以此词名之。”此乃细分五种环节、分别其因缘，依此分类引导到达结果之意。此中尤以‘因缘相关’为主要意旨，突出其中互为条件、相依相缘的联系，而非五种环节之乱序生发，正如论中言“成因相依之说”也。
Taṇhāavijjāhi saṃkilesapakkhassa suttassa, samathavipassanāhi vodānapakkhassa suttassa catusaccayojanamukhena nayanalakkhaṇo saṃvaṇṇanāviseso nandiyāvaṭṭo nayo. Tattha catusaccanti taṇhā ca avijjā ca bhavamūlattā samudayasaccaṃ, avasesā tebhūmakā dhammā dukkhasaccaṃ, samathavipassanā maggasaccaṃ, tena pattabbā asaṅkhatadhātu nirodhasaccanti.
关于因渴爱与无明之阻碍部分经文，以及平静观照之预示部分经文，以四圣谛八正道之要义为引，注解其本质特征，详细描述其不同。四圣谛谓渴爱与无明为生存根基，从而说明苦之因缘，苦之残余，平静观照之道理，该处应当见证无为法即涅槃之实。
Tīhi avayavehi lobhādīhi saṃkilesapakkhe, tīhi avayavehi alobhādīhi ca vodānapakkhe pukkhalo sobhanoti tipukkhalo, akusalamūlehi saṃkilesapakkhassa, kusalamūlehi vodānapakkhassa suttatthassa catusaccayojanamukhena nayanalakkhaṇo saṃvaṇṇanāviseso tipukkhalo.
以三部分组成的贪欲等杂染部分，以及以三部分组成的无贪等预示部分，称为少恶寂净（二小部分）。以不善根为杂染侧，以善根为预示侧，依据四圣谛八正道系统，注解其本质特征，详述非五大部门的少恶寂净之义理差别。
Sīhassa bhagavato vikkīḷitaṃ ettha nayeti sīhavikkīḷito, subhasaññādīhi vipallāsehi sakalasaṃkilesapakkhassa, saddhindriyādīhi vodānapakkhassa suttatthassa catusaccayojanamukhena nayanalakkhaṇo saṃvaṇṇanāviseso sīhavikkīḷitanayo.
此处谓因世尊被狮子象征（狮子戏弄）为引出概念‘狮子戏弄’。指诸恶见及杂染存在的狮子戏听（戏扰）状态，以声音感官等为预示侧，于四圣谛八正道所成之根本辨别，注解‘狮子戏弄’的实质特征与表现。
Atthanayattayadisābhāvena kusalādidhammānaṃ ālocanaṃ disālocanaṃ. Tassa tassa atthanayassa yojanatthaṃ katesu suttassa atthavissajjanesu ye vodānādayo, saṃkilesikā ca tassa tassa nayassa disābhūtā dhammā suttato niddhāretvā kathitā, tesaṃ yathāvuttadhammānaṃ citteneva ‘‘ayaṃ paṭhamā disā, ayaṃ dutiyā disā’’tiādinā ālocanaṃ disālocanaṃ.
此处详说依赖义理展开的正法洞见，如相对立的善法等，称为“法义观察法”。论述经文本义句子中，诸如‘预示’等具义语，依照文义实义详细起解释，阐明第一处、第二处等义理观察，其目的是说明法义指向的方位和层次，文义对应诸多法义的显现。
Tathā ālocitānaṃ dhammānaṃ atthanayattayayojane samānayanato aṅkuso viyāti aṅkuso, tassa tassa nayassa disābhūtānaṃ kusalādidhammānaṃ samānayanaṃ aṅkuso nayo.
如此，在对诸法义理的统摄连结中，犹如钩索般开导引领，这钩索即是引导。对于各自的引导所指向的境界，诸善法相的统摄连接，即是此引导。
Lañjetīti lañjako. Yo nayo suttatthaṃ lañjeti pakāseti, iti lañjanato pakāsanato so nayo lañjako nāma, nayo ca so lañjako cāti nayalañjako. Nayalañjako paṭhamo nandiyāvaṭṭo nāma, nayalañjako dutiyo tipukkhalo nāma, nayalañjako tatiyo sīhavikkīḷito nāmāti yojetabbo.
「狞揭」者，意为引导者。引导者宣说经意，即为启示；由启示而明显者，即称为引导者，亦称为引导狞揭。引导狞揭分为三类：第一称为「难提耶伐陀」，第二称为「提扑伽楼」，第三称为「狮嚊迦梨陀」。此三者需加以连结。
Uggatānaṃ visesena uggatoti uttamo, taṃ uttamaṃ. Gatāti ñātā, matāti attho. ‘‘Matā’’ti vā pāṭho. Sesamettha vuttanayānusārenapi saṃvaṇṇanānusārenapi jānitabbanti.
「上升」特指出众之义，此处为最上义。其「去」字指他义，或称作「所去」。以上皆依言说顺序及补显法须知晓。
Yathāvuttanayavisesasaṃvaṇṇanāya ṭīkāyaṃ –
照言说特别之解说本注云——
‘‘Samūhādiṃ upādāya lokasaṅketasiddhā vohāramattatā sammutisabhāvo, pathavīphassādīnaṃ kakkhaḷaphusanādilakkhaṇaṃ paramatthasabhāvo. Ayañhettha saṅkhepo – yasmiṃ bhinne, itarāpohe vā cittena kate na tathā buddhi, idaṃ sammutisaccaṃ yathā ghaṭe, sasambhārajale ca, tabbipariyāyena paramatthasacca’’nti –
「集合等所依，乃依世法之标志成立，如流通之程度，属约定实性；大地触等粗硬触感等，乃究竟真如之性质。此处略说：凡所别离，或他时断灭，心识所为不然。如实（约定）之真谛，如坛器水器等，实有真实，故应以终极真谛翻转之。」
Vacane ghaṭakathalaāpajalakaddamādisaṅkhātaṃ samūhādiṃ upādāya lokassa pubbe ghaṭakathalaāpajalakaddamādisaṅketasiddhā ghaṭakathalaāpajalakaddamādivohāramattatā sammutisabhāvo saṅketavasena avitathattā. Pathavīādīnaṃ kakkhaḷādilakkhaṇaṃ, phassādīnaṃ phusanādilakkhaṇaṃ paramatthasabhāvo. ‘‘Yadi evaṃ ghaṭādike abhinne vā āpādike vā anurūpena ūnabhāvena appavattamāne vā sati sammutibhāvo hotu, bhinne vā ūne vā kathaṃ sammutibhāvo bhaveyya, pathavīphassādīnampi bhijjamānattā, kakkhaḷaphusanādīnañca pathavīphassādīhi anaññattā kathaṃ paramatthasabhāvo bhaveyya, katamena saṅkhepena atthena sammutisabhāvo, paramatthasabhāvo ca amhehi jānitabbo’’ti vattabbabhāvato ‘‘ayañhettha saṅkhepo’’tiādimāha. Tattha etthāti etesu sammutisabhāvaparamatthasabhāvesu ayaṃ nayo vuccamāno saṅkhepo attho daṭṭhabbo.
文中坛器、木器、水器、铪器等皆名集合依止物，依赖世间先前坛器等之标志成立，乃依约定而成非虚妄。大地触等为粗硬之表相，大地触感等所属本质即究竟本性。若坛器等真实于整体、部分或不整时俱有约定之性，则异体或部分不足，何以成立约定？地触等浸湿特性，粗硬触感等如大地触等间非他异，如何能为究竟本性？由此观之，应以略约义理，了知约定性与究竟本性之分别，尔时谓曰「此处略说」等语。此处所言即于约定性与究竟性质中，此引导称为「略说」，此略说义可见。
Yasmiṃ ghaṭādike bhinne sati tato ghaṭādito itaro kathalādibhāvo cittena pubbe katena yathā yena kathalādivohārena bhavati, yasmiṃ āpādike sambhārajalādike ūnabhāvena pavattamāne sati vā tato āpādito itaro kaddamādibhāvo cittena pubbe katena yathā yena kaddamādivohārena bhavati, tathā tena vohārena buddhi kathalādisabhāvajānanaṃ kaddamādisabhāvajānanaṃ bhavati, idaṃ abhinne ghaṭādikaṃ vā bhinne kathalādikaṃ vā anūne āpādikaṃ vā ūne kaddamādikaṃ vā sabbaṃ sammutisaccaṃ hotveva. ‘‘Kaddamasmiṃ bhinne, kaddamasmiṃ ūne vā sati itaro sammutisabhāvo’’ti pucchitabbabhāvato ‘‘ghaṭe, sambhārajale cā’’ti vuttaṃ.
当花瓶等器皿破裂时，若心中对花瓶等相似物的存在产生不同的看法，即依照先前用心所作出的各种关联器皿的作用，若在染污之物等聚合水的减少时生起不同的分别，即依照先前因心而生的各种动作相续的习气，便由此修习分别作用而识知各种器皿所固有的本性和动作所固有的本性。这里所说的无论是整体未破的器皿还是已破的器皿，无论是染污的有所减少还是动作有所减少，都是被各方认可的实事真理。若问说“在动作有所破损或减少时，则存在另一种被认可的性质”，对此已回答说“在器皿和聚合水中也是如此”。
Sammutisaccasabhāvo tumhehi vutto, amhehi ca ñāto, ‘‘katamo paramatthasaccasabhāvo’’ti vattabbabhāvato ‘‘tabbipariyāyena paramatthasacca’’nti vuttaṃ. Pathavīādīnaṃ kakkhaḷādilakkhaṇato itarassa phusanādilakkhaṇassa asambhavato, phassādīnañca phusanādilakkhaṇato itarassa kakkhaḷādilakkhaṇassa asambhavato pathavīphassādīnaṃ lakkhaḷaphusanādilakkhaṇaṃ paramatthasaccaṃ hotvevāti imasmiṃ saṅkhepatthe gahite koci virodho natthīti adhippāyoti.
所谓被认可的真理性质，乃是你们所示现、我们所知晓的。若论其终极实义性质，已被声明为“那即是终极真实”的解说。由于地、水等诸法具有粗重等相，难以与他法的触感相混合，且触感等亦难与地的粗重相混合，因此地触之等差异性质即属终极真实。今以简略概括说法，彼此之间无相违背，此即根本真理。
§3
3. Pañca nayā sarūpato ācariyena uddiṭṭhā, amhehi ca viññātā, ‘‘yāni padāni aṭṭhārasa mūlapadāni uddiṭṭhāni, katamāni tānī’’ti pucchitabbattā tāni sarūpato dassetuṃ ‘‘tattha katamāni aṭṭhārasa mūlapadāni’’tyādimāha. Aṭṭhakathāyaṃ pana ‘‘evaṃ nayepi uddisitvā idāni mūlapadāni uddisituṃ ‘tattha katamānī’tiādi āraddha’’nti vuttaṃ. Tattha kusalāni nava padāni, akusalāni nava padāni aṭṭhārasa mūlapadānīti daṭṭhabbānīti yojanā. Mūlanti patiṭṭhahanti etehi nayā, patiṭṭhānavibhāgā cāti mūlāni, padanti patiṭṭhahanti ettha nayā, paṭṭhānavibhāgā, adhigamā cāti padāni, vuttappakāraṭṭhena mūlāni ca tāni padāni cāti mūlapadāni. Kucchite pāpadhamme salayantīti kusalāni, kuse rāgādayo lunantīti kusalāni, kusā viya lunantīti kusalāni, kusena ñāṇena lātabbāni pavattetabbānīti kusalāni. Kusalānaṃ paṭipakkhānīti akusalāni a-saddo cettha paṭipakkhatthoti.
第三、以五种切入方法分门别类阐述，由导师宣说，而我们所了知。若有人问“十八种基本根本之语分别为何？”当示现这五种切入方法，接着以“何者是十八种基本根本语”之类问句引出论说。但于注疏中有言：“已示这些切入法，今拟说明根本语则称‘何为此处之根本语’等”，如此展开。所谓根本者，意指基础与立足点；语者，视为立足点的分类和取得方式。整体合说即为根本语。于贪欲等恶法中，有“去除其害”的贻害语；欲等贪欲乃逐渐消减之物；如恶法之消减，以清净智慧观照而生起之法皆属可发起行持的善法。善法的对立即是不善法，“无音”即说明其对立关系。
Nava padāni kusalāni, nava padāni akusalānīti gaṇanaparicchedato, jātibhedato ca uddiṭṭhāni, ‘‘katamāni tānī’’ti pucchitabbattā nava padāni akusalāni paccāsattinyāyena sarūpato dassetuṃ ‘‘katamāni nava padāni akusalānī’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana –
善法共有九种根本语，不善法亦有九种根本语，此根据计数分类与世间存在差别而论。若问“何为这九种不善根本语”，则依弥漫反作之理详示这九种不善根本语。于注释书中作如下说明——
‘‘Evaṃ gaṇanaparicchedato, jātibhedato ca mūlapadāni dassetvā idāni sarūpato dassento saṃkilesapakkhaṃyeva paṭhamaṃ uddisati ‘taṇhā’tiādinā’’ti (netti. aṭṭha. 3) –
“如此，依计数分类及世间存在差别示现根本语后，示明这五种切入法，即在诸烦恼类别中首先阐述诸如‘渴爱’等法门”（《净明》卷三）。
Vuttaṃ. Tattha rūpādike khandhe tasati paritasatīti taṇhā. Avindiyaṃ kāyaduccaritādiṃ vindatīti avijjā, vindiyaṃ kāyasucaritādiṃ na vindatīti avijjā, vijjāya paṭipakkhāti vā avijjā. Lubbhanti tenāti lobho, lubbhatīti vā lobho, lubbhanaṃ vā lobho. Dosamohesupi eseva nayo. Asubhe rūpakkhandhādike ‘‘subha’’nti pavattā saññā subhasaññā. Dukkhadukkhādike ‘‘sukha’’nti pavattā saññā sukhasaññā. Anicce saṅkhāradhamme ‘‘nicca’’nti pavattā saññā niccasaññā. Anattasabhāvesu cakkhādīsu khandhesu ‘‘attā’’ti pavattā saññā attasaññā. Yatthāti yesu padesu sabbo akusalapakkho saṅgahaṃ samosaraṇaṃ gacchati, tāni padāni akusalānīti yojanā. Saṅgahaṃ gaṇanaṃ. Samosaraṇaṃ samāropanaṃ.
据言，欲界和色界及无色界五蕴中，渴爱等岂止于此称“欲爱”。无明即未见正法，显现为身行恶坏等；知见即相反，未见则为无明。对立方为知见。贪则因喜欢而起，产生贪欲。由贪恚痴三毒所导。于不净色蕴或诸色蕴生起的“好色”意念，谓之“好色摄受”；苦受等受蕴生起的“乐受”意念，谓之“乐受摄受”；无常相诸行法生起的“常受”意念，谓之“常受摄受”；无我相诸识根生起的“我受”意念，谓之“我受摄受”。“处”指其所在诸处，凡由恶趣所摄及其所涵之处，统称不善语的根本。计数即归纳分类，弥漫即错置加诸、强加于他之意。
Paccanīkadhamme uddhaccādike nīvaraṇe sameti vūpasameti tadaṅgavikkhambhanavasenāti samatho. Saṅkhāre aniccādīhi vividhehi ākārehi passatīti vipassanā. Lobhassa paṭipakkho alobho. Dosassa paṭipakkho adoso. Mohassa paṭipakkho amoho. Etthāpi a-saddo paṭipakkhattho, na abhāvatthādikoti adhippāyo. Asubhe rūpakkhandhādike, cakkhādimhi vā ‘‘asubha’’nti pavattā saññāpadhānacittuppādā asubhasaññā, visesato kāyānupassanāsatipaṭṭhānaṃ . Dukkhadukkhatādīsu ‘‘dukkha’’nti pavattā saññāpadhānacittuppādā dukkhasaññā, visesato vedanānupassanāsatipaṭṭhānaṃ. Anicce khandhādike vipariṇāmadhamme ‘‘anicca’’nti pavattā saññāpadhānacittuppādā aniccasaññā, visesato cittānupassanāsatipaṭṭhānaṃ. Anattasabhāve khandhe, cakkhādimhi vā ‘‘anattā’’ti pavattā saññāpadhānacittuppādā anattasaññā, visesato dhammānupassanāsatipadhānaṃ. Paññāsatisīsena hi pavattā ayaṃ desanā. Tena vuttaṃ bhagavatā ‘‘kathañca, bhikkhave, satibalaṃ daṭṭhabbaṃ? Catūsu satipaṭṭhānesu, ettha satibalaṃ daṭṭhabba’’nti. Yatthāti yesu padesu sabbo kusalapakkho saṅgahaṃ samosaraṇaṃ gacchati, tāni padāni kusalānīti yojanā.
于烦恼等障碍聚集时，称为调伏，即“身力障缓者”之意。观五蕴等诸行无常等多种相态，称为观慧。贪之对立为无贪，嗔之对立为无嗔，痴之对立为无痴。虽此亦有无声之对立，不为不存在等，是为“意计”。于五蕴色等不净增起称为不净观，特别以观身念处为主。于苦乐等杂受等增起称为苦观，特别以观受念处为主。于五蕴等变化无常法增起称为无常观，特别以观心念处为主。于蕴、六根等无我法增起称为无我观，特别以观法念处为主。此说由五十六种正念而起。世尊曾说：“比库们，如何证得正念力？当于四念处中得正念力。”所谓四念处，是一切善行的汇集与归趣，故称为善门。
Uddānanti uddhaṃ dānaṃ rakkhaṇaṃ uddānaṃ, saṅgahavacananti attho. Uddāne avutte sati heṭṭhā vuttassa atthassa vippakiṇṇabhāvo dinno viya bhaveyya, tasmā vippakiṇṇabhāvassa nivāraṇatthaṃ uddānanti adhippāyo. Caturo ca vipallāsāti subhasukhaniccaattasaññā. Kilesā bhavanti ettha navapadesūti bhūmī, kilesānaṃ bhūmīti kilesabhūmī, kilesapavattanaṭṭhānāni nava padānīti vuttaṃ hoti.
“调伏”意为上施护卫之意，“集摄之词”意。于集摄所论处，下所说义与上文意相反者，如给以则为相反，故为除相反意而称调伏。四种颠倒，谓善乐苦常见。称烦恼有九种地，即烦恼地，亦称烦恼之地，九种烦恼起处称地，是所说者。
Caturosatipaṭṭhānāti asubhadukkhaaniccaanattasaññā. Indriyabhūmīti saddhādīnaṃ vimuttiparipācanindriyānaṃ bhūmī pavattanaṭṭhānāni samosaraṇaṭṭhānāni.
“四念处”为不净苦无常无我之见。根地，即信等诸使解脱成熟根基之所起处，汇聚之所也。
Navahi kusalapadehi kusalapakkhā yujjanti yojīyanti, navahi akusalapadehi akusalapakkhā yujjanti yojīyanti. Navahi kusalapadehi saha kusalapakkhā yujjanti yujjantā bhavanti, navahi akusalapadehi saha akusalapakkhā yujjanti yujjantā bhavantīti uddesavāre vuttāvaseso saṃvaṇṇanānusārena vijānitabbo.
善门以九善处与善缘相连相合，同样不善门以九不善处与不善缘相连相合。九善处相连相合时共存，九不善处相连相合时共存，此说于语义缘故应依总结方式理解。
Iti sattibalānurūpā racitā · 如是，已随能力所及而撰成。
Uddesavārassa atthavibhāvanā niṭṭhitā. · 举示段义的阐明终了。