3. Dvattiṃsākāro · 3. 三十二行相随附

187 段 · CSCD 巴利原典

3. Niddesavāraatthavibhāvanā3. 释义段之义理阐明

Soḷasahāraniddesavibhāvanā十六种释义之阐明

§4

4. Hārādīsu samudāyassa nettippakaraṇassa uddeso uddiṭṭho, amhehi ca ñāto, ‘‘katamo niddeso’’ti pucchitabbattā uddiṭṭhe hārādayo niddisituṃ ‘‘tattha saṅkhepato nettī’’tiādi āraddhaṃ. Aṭṭhakathāyaṃ pana ‘‘evaṃ uddiṭṭhe hārādayo niddisituṃ ‘tattha saṅkhepato’tiādi āraddha’’nti (netti. aṭṭha. 4) vuttaṃ. Tattha tatthāti tasmiṃ ‘‘tattha katame soḷasa hārā? Desanā vicayo’’tiādiuddesapāṭhe. Saṅkhepatoti samāsato. Nettīti nettippakaraṇaṃ. Kittitāti kathitā, idāni niddesato kathessāmīti vuttaṃ hoti.

关于以根本教言作引导的四种根本烦恼的起源，已阐明其教导目的并得到我们的理解。有人问“何为教导”，始从这里以‘此处为简略的根本教言’等词语开始说明。注疏中则说：“正如所阐明的，根本烦恼以‘此处为简略的’等语开始说明”（《根本教言注疏》第四节）。这里“此处”指示“何为十六种根本烦恼？此乃说法讲解”等教义解说处。简略一词为总称，根本教言即根本教义。已述为“根本教言，即所说教义，现今将详细说明”。

§1

‘‘Assādādīnavatā, nissaraṇampi ca phalaṃ upāyo ca.

「烦恼苦恼等生起、解脱乃至果报及方便。」

Āṇattī ca bhagavato, yogīnaṃ desanāhāro’’ti. –

「世尊、瑜伽士们教法的精髓。」

Gāthāyaṃ yena saṃvaṇṇanāvisesena sutte āgatā assādopi ādīnavatā ādīnavopi nissaraṇampi phalampi upāyopi yogīnaṃ atthāya bhagavato āṇattipi ime dhammā dassitā saṃvaṇṇitā saṃvaṇṇanāvasena ñāpitā, so saṃvaṇṇanāviseso desanāhāro nāmāti atthayojanā.

在颂句中，世尊以特别的描写方式，于经典中出现，“烦恼苦恼、解脱、果报、方便”皆是瑜伽士们利益之所依，世尊以‘教法的精髓’将这些法示现并详说，这便是教法的中心内容。

Vacanatthādayo aṭṭhakathāyaṃ vitthārato vuttāva, tasmā kiñcimattameva kathessāmi. Assādīyateti assādo, ko so? Sukhaṃ, somanassaṃ, iṭṭhārammaṇabhūtā pañcupādānakkhandhā ca. Assādeti etāyāti vā assādo, ko so? Taṇhā, vipallāsā ca. Vipallāsavasena hi ekacce sattā aniṭṭhampi ārammaṇaṃ iṭṭhākārena assādenti.

注疏中将词义等分别详细解说，此处仅略述。所谓烦恼苦恼，何者？即是身心的五蕴合体——色、受、想、行、识——所产生的令人欢喜愉悦之境界。所谓烦恼生起，是烦恼所生者，何者？便是渴爱与错乱之心。因错乱故，有些众生即使其所爱也会腐坏，然而仍以己所喜为其烦恼生起之缘。

Ābhusaṃ kammena dīnaṃ dukkhādi hutvā vāti pavattatīti ādīnavo, dukkhādi. Atha vā ativiya ādīnaṃ kapaṇaṃ hutvā vāti pavattatīti ādīnavo, kapaṇamanusso, tathābhāvā ca tebhūmakā dhammā aniccatādiyogato.

苦恼因恶行所生，如同贫困受苦而折磨不安，是谓苦恼；又或因苦恼过重极端而导致心理紊乱不安，此亦为苦恼。恶劣的生死轮回及不确定的法界状态，均因无常等诸法的缘起而生。

Nissarati etenāti nissaraṇaṃ, ariyamaggo. Nissaratīti vā nissaraṇaṃ, nibbānaṃ. Pi-saddo sampiṇḍanattho. Nissaraṇabhedo aṭṭhakathāyaṃ (netti. aṭṭha. 4 hārasaṅkhepa) bahudhā vuttova.

因离出而得离出者，称为圣道。离出者，亦称为涅槃。此词语之用法旨意较为深入。关于离出之分别，在《注疏》中（《净行义》及《净行义》卷四·纲要简释）有多种不同说法。

Phalati pavattatīti phalaṃ, desanāya phalaṃ. Yadipi desanā phalanipphādikā na hoti, tathāpi bhagavato dhammadesanaṃ sutvā puññasambhārā sambhavanti, puññasambhārahetuto phalaṃ pavattaṃ, tasmā desanāya phalaṃ nāmāti. Katamaṃ taṃ? Devamanussesu āyuvaṇṇasukhabalayasaparivāraadhipateyyaupadhisampatticakkavattisiridevarajja- siricatusampatticakkasīlasamādhisampadā vijjābhiññā paṭisambhidā sāvakabodhipaccekabodhisammāsambodhiyo.

「结果而行」者，即果报，是指说法有所果报。虽然说法自身不直接生育果报，然而闻受世尊之法说，善业之积累便生起，因此称说法为果。何以如此？天人、人中所具有的寿命、色、乐、力及诸赖业的支配力、转轮圣王、天帝之尊贵、四种威仪、四种德行、禅那功德、智慧、神通、解脱及分别智，诸弟子、阿拉汉、辟支佛、正觉者皆由此而成。

Paccayasāmaggiṃ upagantvā ayati pavattati phalaṃ etenāti upāyo, ko so? Ariyamaggassa pubbabhāgapaṭipadā. Purimā paṭipadā hi pacchimāya paṭipadāya adhigamūpāyo, paramparāya magganibbānādhigamassa ca upāyo. Keci ‘‘maggopi upāyo’’ti vadanti, tesaṃ matena nibbānameva nissaraṇanti vuttaṃ siyā. ‘‘Te pahāya tare oghanti idaṃ nissaraṇa’’nti (netti. 5) pana ariyamaggassa nissaraṇabhāvaṃ vakkhati, tasmā kesañci vādo na gahetabbo.

谓聚合缘故而来，谓果报之行者，指南。何者？即圣道之前行部分。前行即修习，后行乃获得。前行乃前途，后行乃彼途，至彼途乃至入灭入涅槃之方法。有些人谓「道亦是方法」，依我者，涅槃才是离出。然尔，圣道确有离出之性质，即不当取任何观点。有种说法云「舍此而超越者是离出」（《净行义》五），然此说仅论圣道离出之本质，故皆不可取。

Āṇattīti āṇārahassa bhagavato veneyyānaṃ hitasiddhiyā ‘‘evaṃ sammāpaṭipattiṃ paṭipajjāhi, micchāpaṭipattiṃ mā paṭipajjāhī’’ti vidhānaṃ āṇāṭhapanaṃ āṇatti nāma.

所谓志同道合者，即为护持世尊法教令得利益者。告诫曰：「应当修习如是正行，不应修习邪行」，此即戒范的约定，称为禁止。

Yujjanti payujjanti catusaccakammaṭṭhānabhāvanāsūti yogino, veneyyā, tesaṃ yogīnaṃ atthāyāti vacanasesaṃ nīharitvā yojanā kātabbā. Sutte āgatānaṃ sabbesaṃ assādādīnaṃ ekadesāgatānampi nīharitvā sabbesaṃ vibhajanasaṃvaṇṇanāviseso desanāhāroti niddesato gahetabbo, so ca vibhajanākāro desanāhāravibhaṅge (netti. 5) āgamissatīti idha na dassitoti.

修习、共修四圣谛之法，谓瑜伽士、护持者，需观照其义，将语义之余全部收纳，做连接归整之工作。对经藏中所述之法，以分类区分、遍述差别之教法为主，称为教法之调摄。此处未展现完整内容，乃未示。

Desanāhāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo vicayahāraniddeso’’ti pucchitabbattā –

针对教法调摄之说明已具，吾等皆知。若有人问：「何谓境界调摄」——

§2

‘‘Yaṃ pucchitañca vissajjitañca, suttassa yā ca anugīti.

「所问者与所答者，及经文所承续者。」

Suttassa yo pavicayo, hāro vicayoti niddiṭṭho’’ti. –

「经文的遍数，谓之遍数增减，这是所说明者。」

Gāthā vuttā. Tattha suttassa yaṃ pucchitañca yā pucchā vicayamānā ca suttassa yaṃ vissajjitañca yā vissajjanā vicayamānā ca suttassa yo padādivicayo, assādādivicayo ca atthi, te vuttappakārā vicayamānā pucchādayo yena saṃvaṇṇanāvisesena viciyanti, so saṃvaṇṇanāviseso vicayo hāroti niddiṭṭhoti atthayojanā kātabbā.

颂歌已说。其意为：经文中所问者及其提问者、经文中所答者及其答者，以及经文词句起首等的总数、义项的总数，皆为所述方式的若干总数集合。此等由所述之道，依序细分详解，称为遍数。遍数即总数，故须作意义连结之说明。

Pucchīyate pucchitaṃ. Vissajjīyate vissajjitanti bhāvasādhanattho daṭṭhabbo, na kammasādhanattho. Tena vuttaṃ ṭīkāyaṃ ‘‘bhāvatthe toti āha – ‘vissajjitanti vissajjanā’’’ti.

所问者谓之所问，所答者谓之已答，其意在于显现状态之事，不是行为之事。故此处注释云「就意思而言」谓「所答者即答者」。

‘‘Suttassā’’ti niyamitattā saṃvaṇṇanāvasena aṭṭhakathāyaṃ āgataṃ na gahetabbanti daṭṭhabbaṃ. So vicayo hāro aṭṭhakathāyaṃ (netti. aṭṭha. 4 hārasaṅkhepa) vuttova. Kathaṃ? –

「经文者」者，因具定性，经疏中虽有遍数之说明，却不应混同。所言遍数即遍数增减，依注疏（净行论﹒第四遍数略释）所说。如何说？

‘‘Ayaṃ pucchā adiṭṭhajotanā diṭṭhasaṃsandanā vimaticchedanā anumatipucchā kathetukamyatāpucchā sattādhiṭṭhānā dhammādhiṭṭhānā ekādhiṭṭhānā anekādhiṭṭhānā sammutivisayā paramatthavisayā atītavisayā anāgatavisayā paccuppannavisayā’’tiādinā pucchāvicayo veditabbo. ‘‘Idaṃ vissajjanaṃ ekaṃsabyākaraṇaṃ vibhajjabyākaraṇaṃ paṭipucchābyākaraṇaṃ ṭhapanaṃ sāvasesaṃ niravasesaṃ sauttaraṃ niruttaraṃ lokiyaṃ lokuttara’’ntiādinā vissajjanavicayo.

「此所问者，谓无所见之光明、见之所应、见之分别、准许所问、设定欲问、七种所见根本、法之根本、一根本、多根本、共同任意、最高之所缘、过去所缘、未来所缘、现时所缘」等语，用以规定提问之内容称为所问遍数。又如「此答者有整体作别析、细节作别析、随问应答、设立肯定、部分完全、非完全、古老、现行、世俗、出世等」等，用以规定回答之内容称为所答遍数。

‘‘Ayaṃ pucchā iminā sameti, etena na sametī’’ti pucchitatthaṃ ānetvā, vicayo pubbenāparaṃ saṃsanditvā ca vicayo pubbāparavicayo. ‘‘Ayaṃ anugīti vuttatthasaṅgahā avuttatthasaṅgahā tadubhayatthasaṅgahā kusalatthasaṅgahā akusalatthasaṅgahā’’tiādinā anugītivicayo. Assādādīsu sukhavedanāya ‘‘iṭṭhārammaṇānubhavanalakkhaṇā’’tiādinā, taṇhāya ‘‘ārammaṇaggahaṇalakkhaṇā’’tiādinā, vipallāsānaṃ ‘‘viparītaggahaṇalakkhaṇā’’tiādinā, avasiṭṭhānaṃ tebhūmakadhammānaṃ ‘‘yathāsakalakkhaṇā’’tiādinā sabbesañca dvāvīsatiyā tikesu, dvācattālīsādhike ca dukasate labbhamānapadavasena taṃtaṃassādatthavisesaniddhāraṇaṃ assādavicayo.

「此问由此而起，‘以此不成聚集’」——引出问意，经过前后仔细对比推究，称为先后对比。所谓‘随闻’包括已说义法的集合、未说义法的集合、两者共有义法的集合、善义法的集合、不善义法的集合等诸类称谓，诸如此类构成随闻的内容。关于欲受等诸种乐受，以‘对所欲境的体验特征’来分别，关于渴爱则以‘摄取对象特征’为分界，关于差乱则以‘相反摄取特征’区分，关于三界中最末一层法则以‘恰当特征’分别。上述皆分二十二类、三十余种，且以诸如难得者等词汇作为相应名号，归纳为欲受细究之特定释义，称为乐受的分析部分。

Dukkhavedanāya ‘‘aniṭṭhānubhavanalakkhaṇā’’tiādinā, dukkhasaccānaṃ ‘‘paṭisandhilakkhaṇā’’tiādinā, aniccatādīnaṃ ādiantavantatāya aniccantikatāya ca ‘‘aniccā’’tiādinā sabbesañca lokiyadhammānaṃ saṃkilesabhāgiyahānabhāgiyatādivasena ādīnavavuttiyā okāraniddhāraṇena ādīnavavicayo. Nissaraṇapade ariyamaggassa āgamanato kāyānupassanādipubbabhāgapaṭipadāvibhāgavisesaniddhāraṇavasena, nibbānassa yathāvuttapariyāyavibhāgavisesaniddhāraṇavasenāti evaṃ nissaraṇavicayo. Phalādīnaṃ taṃtaṃsuttadesanāya sādhetabbaphalassa tadupāyassa tattha tattha suttavidhivacanassa ca vibhāganiddhāraṇavasena vicayo veditabbo. Evaṃ padapucchāvissajjanapucchāpubbāparānugītīnaṃ, assādādīnañca visesaniddhāraṇavaseneva vicayalakkhaṇo ‘‘vicayo hāro’’ti veditabboti –

关于苦受，以‘不适体验特征’为其别相；关于苦谛则以‘接续特征’区别；关于无常等因无常性终结的缘起与无常性本身，皆以‘无常’等为界。此外，世间法中与俗世杂染相关的部分、习染的消减、由此引生之障碍痛苦等，亦有以烦恼起因及消遣说明的分别，称为苦受细究部分，即为苦受的区别。至于解脱之义，则从圣道初段——如观身等之修行阶段的差别，以及涅槃之分别的详述部分，皆属于解脱的细分说明。对果报等的细节之说，亦当从经典中对应分段及语句的解析中考察其区分。由此连贯问答及前后分析、欲受苦受等特异的分明论述，即称为“细究”的内容，称为“细究消失”——即问题的解脱、解除之义。

Evaṃ vuttova.

如上所述。

Vissajjanaviseso pana ṭīkāyaṃ vutto. Kathaṃ? –

注疏中特别论述消失（细究消失）的区别。那么具体如何呢？——

‘‘Cakkhu anicca’’nti puṭṭhe ‘‘āma, cakkhu aniccamevā’’ti ekantato vissajjanaṃ ekaṃsabyākaraṇaṃ, ‘‘aññindriyaṃ bhāvetabbaṃ, sacchikātabbañcā’’ti puṭṭhe ‘‘maggapariyāpannaṃ bhāvetabbaṃ, phalapariyāpannaṃ sacchikātabba’’nti vibhajitvā vissajjanaṃ vibhajjabyākaraṇaṃ, ‘‘aññindriyaṃ kusala’’nti puṭṭhe ‘‘kiṃ anavajjaṭṭho kusalattho, udāhu sukhavipākaṭṭho’’ti paṭipucchitvā vissajjanaṃ paṭipucchābyākaraṇaṃ, ‘‘sassato attā, asassato vā’’ti vutte ‘‘abyākatameta’’ntiādinā avissajjanaṃ ṭhapanaṃ, ‘‘kiṃ panete ‘kusalā’ti vā ‘dhammā’ti vā ekatthā, udāhu nānatthā’’ti idaṃ pucchanaṃ sāvasesaṃ. Vissajjanassa pana sāvasesato veneyyajjhāsayavasena desanāyaṃ veditabbā. Apāṭihīrakaṃ sauttaraṃ sappāṭihīrakaṃ niruttaraṃ, sesaṃ vicayahāraniddese suviññeyyamevāti –

如“眼无常”之语，断处问答中简单直述“眼即无常”，这称为单面阐释的消失。又如“双重觉知法”中提及“应修炼他根，亦应证觉”的双重分别论述，称为分解消失。再如“他根为善”的论述，经反问‘何者为无瑕疵的善？例如是快乐的善果’，此则为追问消失。诸如“常我或非常我”之争论，因未作断定，称为不消失的确立。所谓“何者为善法或法的同一概念，抑或具有不同义”之问，须完整详尽探讨。消失之文理应照前述诸义逐层深入、逐步厘明。其宣讲度由易入深、无遗漏。如是释说，乃视为通达消失的境界。此事说破一切疑团，于释义上显示明确不乱，名曰消失消散。

Vuttova. Saṃvaṇṇanāsu vutto attho anākulo pākaṭo yatipotehi viññāto, so sabbattha amhehi na vibhattoti daṭṭhabbo.

是故，注疏中所言义意明确清晰，乃经由贤士们所了解，无所隐藏，故当知注疏所释，吾等当处处通达而不惑。

Vicayahāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo yuttihāraniddeso’’ti pucchitabbattā –

关于经文中‘取相’的说明已阐明，我们又向法义熟悉者问及：『何谓合取相的说明』？

§3

‘‘Sabbesaṃ hārānaṃ, yā bhūmī yo ca gocaro tesaṃ.

答曰：『一切取相中，所谓地及所缘范围，即为之所覆盖者。

Yuttāyuttaparikkhā, hāro yuttīti niddiṭṭho’’ti. –

经考察合取与不合取，取相即指合取者』。

Gāthā vuttā. Tattha sabbesaṃ soḷasannaṃ hārānaṃ yā bhūmi pavattanaṭṭhānabhūtaṃ byañjanaṃ, yo gocaro suttattho ca atthi, tesaṃ bhūmisaṅkhātabyañjanagocarasaṅkhātasuttatthānaṃ yā yuttāyuttaparikkhā yuttāyuttīnaṃ vicāraṇā saṃvaṇṇanā katā, so yuttiayuttiparikkhāvicāraṇasaṅkhāto saṃvaṇṇanāviseso ‘‘yutti hāro’’ti niddiṭṭhoti atthayojanā.

偈言已出。其意是：一切十六种取相中，那以地为所依止的表征，以及经文所缘之义所在，称为“地计表征所缘义”，对这些取相，依其合与不合，经考察而作详述，这就是所谓“合取相”的说明。

Tesaṃ hārānaṃ bhūmibhūtassa sutte āgatassa byañjanassa yuttibhāvo duvidho sabhāvaniruttibhāvo, adhippetatthavācakabhāvo ca. Gocarabhūtassa pana sutte āgatassa yuttibhāvo suttavinayadhammatāhi avilomanaṃ. Ayuttibhāvo vuttavipariyāyena gahetabbo.

其中以地为依止，经文中出现的表征所缘，合取相有二种，即依正起说而生、亦有更高义之指示作用。所缘范围的经文表征合取相则应符合经律教义，且不可颠倒。对不合取相，则应以相反义接纳。

Yuttihāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo padaṭṭhānahāraniddeso’’ti pucchitabbattā –

关于合取相的说明已阐明，我们又向法义熟悉者问及：『何谓词立场取相的说明』？

§4

‘‘Dhammaṃ deseti jino, tassa ca dhammassa yaṃ padaṭṭhānaṃ.

“智者说法者，法之所在之基，

Iti yāva sabbadhammā, eso hāro padaṭṭhāno’’ti. –

如此，诸法皆有此基，此为法之所凭。”——

Gāthā vuttā. Tattha dhammanti yaṃ kiñci kusalādidhammaṃ sutte jino deseti, tassa sutte jinena desitassa kusalādidhammassa yañca padaṭṭhānaṃ niddhāretabbaṃ, taṃ taṃ padaṭṭhānañcāti evaṃ vuttanayena yāva yattakā sabbe dhammā sutte jinena desitā, tattakānaṃ sabbesaṃ dhammānaṃ yañca padaṭṭhānaṃ niddhāretabbaṃ, tassa ca padaṭṭhānassa yañca padaṭṭhānaṃ niddhāretabbaṃ, taṃ taṃ padaṭṭhānañca, iti evaṃ vuttanayena yāva yattakā sabbe padaṭṭhānadhammā niddhāretabbāva, tattakāni sabbāni dhammapadaṭṭhānāni yathānurūpaṃ niddhāretvā yena saṃvaṇṇanāvisesena kathitāni, eso saṃvaṇṇanāviseso ‘‘padaṭṭhāno hāro’’ti niddiṭṭhoti atthayojanā.

偈已宣说。此中“法”为一切善法等义，乃世尊于经中所说之善法；应于此经中尊者所说诸善法而建其依止之基。此依止之基意谓，凡世尊于经中所说之众善法，及其依止之基，皆应据此宣说，至至此依止法皆应被宣说，诸基础及其基础皆得依此层层阐明。以此宣说，至于应被依止之法悉皆周备揭示，依其相应而详加表述，此详述之义即为“依止法之基”之设说。

Sutte desitakusaladhammassa yonisomanasikārasaddhammassavanasappurisūpanissayādi padaṭṭhānaṃ, sutte desitaakusaladhammassa ayonisomanasikāraasaddhammassavanaasappurisūpanissayādi padaṭṭhānaṃ, abyākatassa dhammassa yathārahaṃ kusalākusalābyākatā padaṭṭhānantiādinā niddhāretabbanti.

于经中所示善法，宜依顺当之正思惟、正信、闻法、善友、根基诸依所依止；于经中所示不善法，亦应依不正思惟、不正信、闻法、恶友及根基等无益诸依止；对于未表明法，应依合理之善、不善及未分别之依止法等而定。

Padaṭṭhānahāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo lakkhaṇahāraniddeso’’ti pucchitabbattā –

依止法之基之破坏法已被指出，我们等当知何为此破坏法之性质，应当问明——

§5

‘‘Vuttamhi ekadhamme, ye dhammā ekalakkhaṇā keci.

“某法所示，一切法俱有其独特之标记。”

Vuttā bhavanti sabbe, so hāro lakkhaṇo nāmā’’ti. –

一切皆有标志，这便名为标志聚合。

Gāthā vuttā. Tattha ekadhamme sutte bhagavatā vuttamhi, aṭṭhakathāyaṃ niddhārite vā sati tena dhammena ye keci dhammā ekalakkhaṇā bhavanti, sabbe te dhammā sutte sarūpato avuttāpi samānalakkhaṇatāya saṃvaṇṇetabbabhāvena ānetvā yena saṃvaṇṇanāvisesena vuttā bhavanti, so saṃvaṇṇanāviseso ‘‘lakkhaṇo nāma hāro’’ti niddiṭṭhoti atthayojanā.

此偈已说。经中世尊说一法，注疏中也有所余论，即以此法为准则，诸法具一标志者，皆当于经中形式未表之理，依共有标志而被归纳，以此区别说明，则称为“标志聚合”之辩解义。

Ekaṃ samānaṃ lakkhaṇaṃ etesanti ekalakkhaṇā, samānalakkhaṇā, sahacāritāya vā samānakiccatāya vā samānahetutāya vā samānaphalatāya vā samānārammaṇatāya vā avuttāpi niddhāritāti. Kathaṃ ? – ‘‘Nānattakāyānānattasaññino (dī. ni. 3.341, 357, 359; a. ni. 9.24), nānattasaññānaṃ amanasikārā’’tiādīsu sahacāritāya saññāya sahagatā dhammā niddhāritā. ‘‘Dadaṃ mittāni ganthatī’’tiādīsu (saṃ. ni. 1.246; su. ni. 189) samānakiccatā, piyavacanaatthacariyā samānatthatāpi niddhāritā, ‘‘phassapaccayā vedanā’’tiādīsu (ma. ni. 3.126; saṃ. ni. 2.1; mahāva. 1; vibha. 225; udā. 1; netti. 24) samānahetutāya saññādayopi niddhāritā, ‘‘avijjāpaccayā saṅkhārā’’tiādīsu (ma. ni. 3.126; saṃ. ni. 2.1; mahāva. 1; vibha. 225; udā. 1; netti. 24) samānaphalatāya taṇhupādānādayopi niddhāritā, ‘‘rūpaṃ assādeti abhinandati, taṃ ārabbha rāgo uppajjatī’’tiādīsu (paṭṭhā. 1.1.424) samānārammaṇatāya taṃsampayuttā vedanādayopi niddhāritā, niddhāretvā vattabbāti atthoti. Vitthāro vibhaṅgavāre (netti. 23) āgamissati.

所谓“一同标志”，即一标志、一共有标志，或以共伴、共事、共同之因、共果、共缘为准则而未言明者。如何说？如“不同身诸不共识”“不同识对无专注”等，属于共伴因识之法。又如“付与朋友”“同事”等，为共事义；以宽慈言行合为共果意义。再如“因触缘有受”等，属共同缘起，包含识等法。又“无明为行之缘”等，乃共果之义。又“触境生喜，生嗔”等，合为共同所缘，具此诸缘起法既定，说明义理，如是而已。其详细可见《文织》条中。

Lakkhaṇo hāro niddiṭṭho, amhehi ca ñāto, ‘‘katamo catubyūho hāro’’ti pucchitabbattā –

已分标志聚合，余今亲知，当问：“何为四重聚合？”

§6

‘‘Neruttamadhippāyo , byañjanamatha desanānidānañca;

答：“第一为发起之缘，第二为学问之表示，第三为说教因缘，第四为连续相续，此四重聚合。”

Pubbāparānusandhī, eso hāro catubyūho’’ti. –

“先后因缘相续，即此称为四重聚合”。

Gāthā vuttā. Tattha neruttaṃ suttapadanibbacanañca buddhānaṃ tassa tassa suttassa desakānaṃ, sāvakānaṃ vā adhippāyo ca atthabyañjanena byañjanamukhena desanānidānañca pubbāparena anusandhi ca ete niruttādayo yena saṃvaṇṇanāvisesena vibhāvīyanti, eso saṃvaṇṇanāviseso ‘‘catubyūho hāro’’ti niddiṭṭho. Desanāpavattinimittaṃ desakassa ajjhāsayādi desanānidānaṃ nāma. Catubyūhahārassa bahuvisayattā vibhaṅge (netti. 25 ādayo) lakkhaṇasampattiṃ katvā kathayissāma.

偈颂已述。此中，所谓语言文字，是指佛陀及诸佛各各经藏的经文辞句，以及各经说法的教者或弟子们，根据其含义和指涉，通过语言文字表现之理据和根由，连贯地承接先后，依此展开说明，这些语言文字等也称为『言语』。这言语特征，被称作“由集四部分而成的串子”，已明示。为成就说法先行，标示说法者的意图等，即所说法理的因缘，称为「说法起因之理据」。关于由“四部串子”组成的内涵，我们将在《指导》之二十五章开始逐一加以详细解说。

Catubyūhahāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo āvaṭṭahāraniddeso’’ti pucchitabbattā –

“四部串子”的说明已明示；我们也相互知道，应当问询“何谓由串所组成的标示？”

§7

‘‘Ekamhi padaṭṭhāne, pariyesati sesakaṃ padaṭṭhānaṃ;

“在某一语位，寻找附属于该语位的补充语位；

Āvaṭṭati paṭipakkhe, āvaṭṭo nāma so hāro’’ti. –

在相反之处，称之为串子”，

Gāthā vuttā. Tattha parakkamadhātuādīnaṃ padaṭṭhāne ekamhi ārambhadhātuādike desanāruḷhe sati visabhāgatāya vā sesakaṃ padaṭṭhānaṃ pariyesati , desanāya sarūpato aggahaṇena vā sesakaṃ padaṭṭhānaṃ pariyesati, yena saṃvaṇṇanāvisesena pariyesitvā yojento desanaṃ pamādādīnaṃ padaṭṭhānabhūte kosajjādike paṭipakkhe āvaṭṭati āvaṭṭāpeti, so saṃvaṇṇanāviseso ‘‘āvaṭṭo hāro nāmā’’ti niddiṭṭhoti atthayojanā.

偈颂已述。此中，论到诸如起始因缘等语位，在说法展开时，若有特别区分意念，寻求其附属语位，或依据说法实质，通过承接附属的语位相互结合，且借助语言文字特有的指示，寻求且结合之，令此说法基于诸如疏忽及其他语位之约束而向相反处转动、环绕，即转圈，此特征称为“串子”，谓之“串子串”。其意义解说已具。

‘‘Paṭipakkhe’’ti idaṃ nidassanamattaṃ, sesepi sabhāge āvaṭṭanato. Na hi ārambhadhātuādike desanāruḷhe sati tappaṭipakkhe kosajjādikeyeva desanaṃ āvaṭṭeti, atha kho avasesavīriyārambhādikepi desanaṃ āvaṭṭetīti.

“相反处”此语仅为示意，附属语位亦同样环绕语系的相对两边。因为非仅在起始因缘等处说法展开时，约束相反之语令其环绕，亦在结尾精进起点等说法处受约束而环绕。

Āvaṭṭahāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo vibhattihāraniddeso’’ti pucchitabbattā –

「分解遮断的教导」已经阐明，且我们也已了知，当问『何者为转变遮断的教导』时，

§8

‘‘Dhammañca padaṭṭhānaṃ, bhūmiñca vibhajate ayaṃ hāro.

『法及其根基，即此遮断者，依大地而分别划分。

Sādhāraṇe asādhāraṇe ca neyyo vibhattī’’ti. –

其分别有普通与非常、应舍弃的不同』。

Gāthā vuttā. Tattha kusalādivasena anekavidhaṃ sabhāvadhammañca dānasīlādipadaṭṭhānañca ‘‘dassanabhūmi bhāvanābhūmī’’ti evamādikaṃ bhūmiñca sādhāraṇe ca asādhāraṇe ca yena saṃvaṇṇanāvisesena vibhajate, so saṃvaṇṇanāviseso ‘‘vibhatti hāro’’ti neyyoti atthayojanā.

经文已说。其间以善根等为例，分别多种众会所承载的法及其戒律等根基，称为『见地』『修习地』等，依此类推对大地分为普通与非常，且以此区别的特征加以分别，即其分别差别即称为『分别遮断』，这是义理的总合。

‘‘Imasmiṃ sutte vuttā kusalā vāsanābhāgiyā, imasmiṃ sutte vuttā kusalā nibbedhabhāgiyā’’tyādinā, ‘‘imasmiṃ sutte vuttā akusalā kilesabhāgiyā’’tyādinā dhammañca, ‘‘idaṃ sīlaṃ imassa mahaggatavisesassa padaṭṭhānaṃ, idaṃ sīlaṃ idaṃ jhānaṃ imassa lokuttarassa padaṭṭhāna’’ntyādinā padaṭṭhānañca, ‘‘dassanapahātabbassa puthujjano bhūmi, bhāvanāpahātabbassa sotāpannādayo bhūmi’’tyādinā bhūmiñca, ‘‘kāmarāgabyāpādā puthujjanasotāpannānaṃ sādhāraṇā’’tyādinā sādhāraṇe ca, ‘‘kāmarāgabyāpādā anāgāmiarahantānaṃ asādhāraṇā’’tyādinā asādhāraṇe ca yena vibhajati, so vibhatti hāro nāmātiādinā (netti. 33-34) vitthāretvā vibhajanākāro gahetabbo.

例如经中说，善的趋向所由生起，善的断除所由生起，恶的烦恼所由生起等法；说此戒是该大乘修行之根基，此戒与禅定是出世间根基；说应舍弃见的凡夫地，舍弃修习的初果地等；又说欲、嗔之心是凡夫与初果行者共有，欲、嗔之心是无余涅槃行者所不同等；诸如对法、根基、大地、普通及非常之分，均依此分别而为称谓，名为分别遮断，须据此详细开解其别。

Vibhattihāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo parivattanahāraniddeso’’ti pucchitabbattā –

「分解遮断的教导」已阐明，且我们也已了知，当问『何者为转变遮断的教导』时，

§9

‘‘Kusalākusale dhamme, niddiṭṭhe bhāvite pahīne ca.

“善恶法中，于已显现、已修习、已抛弃者，

Parivattati paṭipakkhe, hāro parivattano nāmā’’ti. –

其转变反向者，名谓失失。”

Gāthā vuttā. Tattha sutte bhāvite bhāvitabbe kusale anavajjadhamme niddiṭṭhe kathite, saṃvaṇṇite vā pahīne pahātabbe akusale sāvajjadhamme niddiṭṭhe kathite, saṃvaṇṇite vā tesaṃ dhammānaṃ paṭipakkhe viparītadhamme yena saṃvaṇṇanāvisesena parivattati parivatteti, so saṃvaṇṇanāviseso ‘‘parivattano hāro nāmā’’ti veditabboti atthayojanā.

此偈已被宣说。释义云：经中所言修习、应修习的善法，乃无垢法，已显现、被述说，或已描写者；而须抛弃者为不善有染法，亦是已显现、被述说或描写者。于此诸法之反向相，即是经过描写的相对应的相反法，称为“转变”。此转变之相称谓为“失落”。此义理宜得了知。

‘‘Sammādiṭṭhissa purisapuggalassa micchādiṭṭhi nijjiṇṇā bhavatī’’tiādinā ca ‘‘yassa vā pāṇātipātā paṭiviratassa pāṇātipāto pahīno’’tiādinā ca ‘‘bhuñjitabbā kāmā …pe… kāmehi veramaṇī tesaṃ adhammo’’tiādinā ca paṭipakkhe parivattanabhāvaṃ vibhaṅgavāre (netti. 35 ādayo) vakkhatīti na vitthāritā.

又言“正见之人中，邪见被弃”“杀生于已断绝者，杀生亦为废弃”等，以及“该断欲则应免欲……以其为不正之法”等等，皆在说明反向转变之义，此于释义章节中未详细展开。

Parivattanahāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo vevacanahāraniddeso’’ti pucchitabbattā –

转变之失之规约已释明。于我等所知，当问：“何为语句之失规？”

§10

10.

‘‘Vevacanāni bahūni tu, sutte vuttāni ekadhammassa.

有多种语句，然于经中，常以一事所说。

Yo jānāti suttavidū, vevacano nāma so hāro’’ti. –

知晓此经义者称为『辩才』，名为『言辞之连串』。

Gāthā vuttā. Tattha ekadhammassa padatthassa sutte vuttāni tu vuttāni eva, bahūni tu bahūni eva vevacanāni yena saṃvaṇṇanāvisesena yo suttavidū jānāti, jānitvā ekasmiṃyeva padatthe yojeti, tassa suttaviduno so saṃvaṇṇanāviseso ‘‘vevacano nāma hāro’’ti niddiṭṭhoti atthayojanā.

此处以偈语声明，谓一法词句在经中所说，正是其所说；多义词句亦为多义。由此辨识称为知经者，此辩才之特征。彼既知此法中一词之义当用，故称此知经者之辩才为『言辞之连串』之释法义者。

Ettha ca yo so-saddā asamānatthā ca hontīti ‘‘yo suttavidū’’ti vatvā ‘‘so saṃvaṇṇanāviseso’’ti vuttanti. ‘‘Bhagavā’’ti padassa ekasmiṃyeva atthe bhagavati ‘‘arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā, phalanipphattigato vesārajjappatto adhigatapaṭisambhido catuyogavippahīno agatigamanavītivatto uddhaṭasallo niruḷhavaṇo madditakaṇṭako nibbāpitapariyuṭṭhāno bandhanātīto ganthaviniveṭhano ajjhāsayavītivatto bhinnandhakāro cakkhumā lokadhammasamatikkanto anurodhavirodhavippayutto iṭṭhāniṭṭhesu dhammesu asaṅkhepagato bandhanātivatto ṭhapitasaṅgāmo abhikkantataro ukkādharo ālokakaro pajjotakaro tamonudo raṇañjaho aparimāṇavaṇṇo appameyyavaṇṇo asaṅkheyyavaṇṇo ābhaṅkaro pabhaṅkaro dhammobhāsapajjotakaro’’ti (netti. 38) evamādīni bahūni vevacanāni yojitāni. Vitthāro vibhaṅgavāre (netti. 37 ādayo) āgamissati.

又云：此辩才之言语非混乱无义，称为『知经者』；谓此即『辩才之特征』。诸如世尊称谓语，当依一义，乃尊贵者、正觉者、智慧行为具足者、安乐者、世间知者、无上人导师、天人师、佛陀、世尊、得果报者、觉达解脱者、断除四结者、无退失者、去狂妄者、洁净者、证悟者、超越束缚者、断诸结者、不执诸见者、破除无明者、光明者、智慧者、世法超越者、远离好恶者、多所集成者、最善者、崇高者、明了者、照亮者、破除暗闇者、红莲者、无量色者、无可比色者、无数色者、光辉者、佛法光照者等等诸多词句，皆因所说特释义理而成立。详尽解释将载于分解章篇中。

Vevacanahāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo paññattihāraniddeso’’ti pucchitabbattā –

辩才释法义已说明，弟子们请问何谓『辩才释法义』？

§11

11.

‘‘Ekaṃ bhagavā dhammaṃ, paññattīhi vividhāhi deseti.

唯有世尊说法，以各类比喻分明说明。

So ākāro ñeyyo, paññattī nāma so hāro’’ti. –

此即所应知者，『比喻』即所谓言辞之连串。

Gāthā vuttā. Tattha bhagavā ekaṃ khandhādidhammaṃ vividhāhi nikkhepappabhavapaññattādīhi paññattīhi yena paññāpetabbākārena deseti, so paññāpetabbākāro yena saṃvaṇṇanāvisesena vibhāvito, so saṃvaṇṇanāviseso ‘‘paññatti hāro nāmā’’ti ñeyyoti atthayojanā.

谓诗已说。此中，世尊以一种蕴等法，借由各种设有覆藏生成之说等称谓，以方便法义教诲。此方便法义乃以何物为说义之根基，其具体示现即为“方便法义”之特指；此特指即名为“设有覆藏之法”。

Tattha vividhāhi paññattīhi nikkhepapaññattipabhavapaññattipariññāpaññattipahānapaññatti- bhāvanāpaññattisacchikiriyāpaññattinirodhapaññattinibbidāpaññattīti evamādipaññattīhi ekapadatthasseva paññāpetabbākāravibhāvanālakkhaṇo saṃvaṇṇanāviseso paññatti hāro nāmāti.

此中，列举种种设有称谓，如覆藏设有、生成设有、始知设有、放舍设有、修习设有、现证设有、断灭设有、厌离设有等。诸如此类诸设有，仅就单一词义中作方便法义根基之区别特征，便称为“方便法义”名号。

Tattha ‘‘idaṃ dukkha’’nti ayaṃ paññatti pañcannaṃ khandhānaṃ, channaṃ dhātūnaṃ, aṭṭhārasannaṃ dhātūnaṃ, dvādasannaṃ āyatanānaṃ, dasannaṃ indriyānaṃ nikkhepapaññatti.

此中“此即苦”是指五蕴、十八界、十二入、十根等之覆藏设有。

‘‘Kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo, atthi nandī, atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ viruḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ viruḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhī’’ti (saṃ. ni. 2.64; kathā. 296) evamādi pabhavapaññatti dukkhassa ca samudayassa cāti.

“比库，如有食中带有贪欲、喜欢、渴爱，随之而生乃至增长自体意识。自此意识增长，随之而有名色之扞压，名色有扞压，则随之增长行为。”（营.释.2.64；论.296）如是等缘起设有谓苦及其集也。

‘‘Kabaḷīkāre ce, bhikkhave, āhāre natthi rāgo, natthi nandī, natthi taṇhā’’ti (saṃ. ni. 2.64; kathā. 296) evamādi pariññāpaññatti dukkhassa, ‘‘pahānapaññatti samudayassa, bhāvanāpaññatti maggassa, sacchikiriyāpaññatti nirodhassā’’ti ca ‘‘nikkhepapaññatti sutamayiyā paññāya, sacchikiriyāpaññatti anaññātaññassāmītindriyassa, pavattanāpaññatti dhammacakkassā’’ti evamādivitthāro vibhaṅge (netti. 39 ādayo) āgamissatīti.

“比库，如食中无贪欲、无喜欢、无渴爱”（营.释.2.64；论.296）如是等始知设有谓苦，放舍设有谓集，修习设有谓道，现证设有谓灭，及“覆藏设有者，以闻受智慧为本，现证设有者为非他所知根、想识之智力，行进设有谓法轮转动”等诸详细别解，于分部论（涅.释.39）可得受持。

Paṇṇattihāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo otaraṇahāraniddeso’’ti pucchitabbattā –

方便法义释已明，弟子等若问：“何者为断超设有之释？”

§12

12.

‘‘Yo ca paṭiccuppādo, indriyakhandhā ca dhātuāyatanā.

『缘起』者，所谓诸根蕴及界处。

Etehi otarati yo, otaraṇo nāma so hāro’’ti. –

谓从此诸法超越者，此超越即名为断。

Gāthā vuttā. Tattha yo paṭiccasamuppādo ca ye indriyakhandhā ca yāni dhātuāyatanāni ca yena saṃvaṇṇanāvisesena niddhāritāni, etehi paṭiccasamuppādādindriyakhandhadhātāyatanehi, sutte āgatapadatthamukhena niddhāriyamānehi ca yo saṃvaṇṇanāviseso otarati ogāhati paṭiccasamuppādādike tattha vācakavasena, tattha ñāpakavasena vā anupavisati, so saṃvaṇṇanāviseso otaraṇo hāro nāmāti atthayojanā.

此为偈说。于此，缘起及诸根蕴、诸界处依相分别所确定者，依此缘起、根蕴及界处，在经中以所到之处和所记之义为依据，当有分别者超越，如是超越者深入其义，既可作言辞表达，又可作为知见安住，此分别超越即称为断，意旨如是。

Tattha indriyakhandhāti indriyāni ca khandhā cāti indriyakhandhā. Dhātuāyatanāti dhātuyo ca āyatanāni ca dhātuāyatanā. Kathaṃ otaraṇo? ‘‘Uddhaṃ adho sabbadhi vippamutto’’tiādi (netti. 42) pāṭho.

此中所谓根蕴者，即诸根及蕴合是名根蕴。界处者，即界与处合为界处。何谓断？正如『于上、下皆能全离』等句。

Uddhanti rūpadhātu ca arūpadhātu ca. Adhoti kāmadhātu. Sabbadhi vippamuttoti tedhātuke ayaṃ asekkhāvimutti. Tāniyeva asekkhāni pañcindriyāni, ayaṃ indriyehi otaraṇā.

上者，为色界及无色界，上方之意；下者，为欲界。‘皆能全离’是指于彼三界中证得不生灭之解脱。诸根中有此不生灭之解脱，即于根眼等五根超越之境。

Tāniyeva asekkhāni pañcindriyāni vijjā, vijjuppādā avijjānirodho…pe… dukkhakkhandhassa nirodho hoti, ayaṃ paṭiccasamuppādehi otaraṇā.

于彼不生灭之五根中，有慧，其生慧灭无明……苦蕴灭尽，此即缘起中所说之断。

Tāniyeva asekkhāni pañcindriyāni tīhi khandhehi saṅgahitāni sīlakkhandhena samādhikkhandhena paññākkhandhena, ayaṃ khandhehi otaraṇā.

那些未于戒律上退失的五根，集中于三蕴之中，即持戒蕴、定蕴、慧蕴，此为依三蕴而超越。

Tāniyeva asekkhāni pañcindriyāni saṅkhārapariyāpannāni ye saṅkhārā anāsavā, no ca bhavaṅgā, te saṅkhārā dhammadhātusaṅgahitā, ayaṃ dhātūhi otaraṇā.

那些未退失的五根，归于行蕴所包含者，且这些行蕴为无染之行蕴，而非有止息之行蕴，此乃由法界而聚合的行蕴，此以诸法界而超越。

Sā dhammadhātu dhammāyatanapariyāpannā, yaṃ āyatanaṃ anāsavaṃ, no ca bhavaṅgaṃ, ayaṃ āyatanehi otaraṇāti evamādīhi vibhaṅge (netti. 42 ādayo) āgamissatīti.

此法界遍及六处法界，谓之无染法界，而非有止息者，是以六处法界而超越，诸义诸如是，譬如（尼提第42经义）将至。

Otaraṇahāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo sodhanahāraniddeso’’ti pucchitabbattā –

超越与灭除之义已呈现，我们也知晓，若有人问：「何为净除与灭除之义？」当答曰——

§13

13.

‘‘Vissajjitamhi pañhe, gāthāyaṃ pucchitā yamārabbha.

「所问之疑中，起首问从此诗句发端。

Suddhāsuddhaparikkhā, hāro so sodhano nāmā’’ti. –

此疑曰清净与不清净之检验，净除即为净化之义。」——

Gāthā vuttā. Tattha tissaṃ gāthāyaṃ āruḷhe pañhe ñātumicchite atthe bhagavatā vissajjanagāthāyaṃ vissajjitamhi yaṃ suttatthaṃ ārabbha adhikicca sā gāthā pucchitā pucchanatthāya ṭhapitā, tassa suttatthassa yena saṃvaṇṇanāvisesena suddhāsuddhaparikkhā vicāraṇā bhave, so saṃvaṇṇanāviseso sodhano hāro nāmāti atthayojanā.

有偈句已述。在此，第三偈中有一处关于不愿了解根本义理的问题，世尊以清净舍弃之偈句来舍弃该处起首的经文义理，此偈即为所问，问的目的即为确认该处经文义理—借此确认，经文义理可借助对其描写特性的净不净的考察而成立，此描写特性的考察称为净不净审查，此审查便是“审查”的义理内容。

Kathaṃ? ‘‘Avijjāya nivuto loko’’ti padaṃ sodhitaṃ, ārambho na sodhito. ‘‘Vivicchā pamādā nappakāsatī’’ti padaṃ sodhitaṃ, ārambho na sodhito. ‘‘Jappābhilepanaṃ brūmī’’ti padaṃ sodhitaṃ, ārambho na sodhito. ‘‘Dukkhamassa mahabbhaya’’nti padañca sodhitaṃ, ārambho ca sodhitoti. Evaṃ padādīnaṃ sodhitāsodhitabhāvavicāro hāro sodhano nāma. Vitthārato pana vibhaṅge (netti. 45 ādayo) āgamissatīti.

如何审查？“无明所缚的世间”这一句已经审查，但起首部分尚未审查。“无明之厌弃与疏忽未曾慰息”这一句已经审查，但起首部分尚未审查。“我们说斥责执着为涂脂”这一句已审查，起首部分尚未审查。“此苦极大危险”这一句已审查，起首部分也已审查。如此对各字句分别审查其是否已审查的状态，这种区分已审查与未审查的考察即称为“审查”。详细分解内容请参看《净不净集》(净不净文，法集卷45)。

Sodhanahāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo adhiṭṭhānahāraniddeso’’ti pucchitabbattā –

净不净审查义理已阐，且我们已知应当问：“何为净不净审查义理？”

§14

14.

‘‘Ekattatāya dhammā, yepi ca vemattatāya niddiṭṭhā.

答曰：“由法的统一性，以及由法的差别性而显现。”

Te na vikappayitabbā, eso hāro adhiṭṭhāno’’ti. –

“此二者不应混淆，此审查即是差别性之立基。”

Gāthā vuttā. Tattha ye dukkhasaccādayo dhammā ekattatāya sāmaññenapi ca vemattatāya visesenapi niddiṭṭhā, yena saṃvaṇṇanāvisesena niddiṭṭhā dukkhasaccādayo dhammā na vikappayitabbā sāmaññavisesakappanāya vohārabhāvena anavaṭṭhānato, kāladisāvisesādīnaṃ viya apekkhāsiddhito ca, eso saṃvaṇṇanāviseso adhiṭṭhāno hāroti atthayojanā.

有偈已述：于此，苦谛诸法因其统一而为共性，由其差别而为特殊，此特殊不应变更，通用于具共同特点的差别情况，无间断，类似依时节、方向等的相对成立，这种以特殊描写特性为立基的净不净审查即称为立基审查。

Tattha ekattatāyāti ekassa samānassa bhāvo ekattaṃ, ekattameva ekattatā, tāya. Ekasaddo cettha samānatthavācako, na saṅkhyāvācakoti. Vemattatāyāti visiṭṭhā mattā vimattā, vimattā eva vemattaṃ, vemattassa bhāvo vemattatā, tāya. Yathā hi ‘‘ajja sve’’ti vuccamānā kālavisesā anavaṭṭhitā bhavanti, ‘‘purimā disā, pacchimā disā’’ti vuccamānā disāvisesā, evaṃ sāmaññavisesā ca atthassa sabhāvāti. Tathā hi ‘‘idaṃ dukkha’’nti vuccamānaṃ jātiādiṃ apekkhāya sāmaññaṃ samānampi saccāpekkhāya viseso hoti. Esa nayo samudayasaccādīsupīti. ‘‘Dukkha’’nti ekattatā. ‘‘Jāti dukkhā, jarā dukkhā, maraṇaṃ dukkha’’nti evamādi vemattatā. ‘‘Dukkhasamudayo’’ti ekattatā, ‘‘taṇhā ponobhavikā nandīrāgasahagatā’’ti evamādi vemattatāti evamādi vitthāro vibhaṅge (netti. 46 ādayo) āgamissatīti.

其中，『ekattatāyāti』指的是一切同一性质的存在称为『ekattaṃ』，这种统一本身就是『ekattatā』。『tāya』即以此为依据。『ekasaddo』在此意指同一含义的语词，而不是数量的表示。『Vemattatāyāti』指的是特定的愚痴状态，『vimattā』即离愚，『vimattā eva vemattaṃ』意即离愚即为脱愚，愚痴的存在状态称为『vemattatā』，以此为依据。譬如，说『今天』时是指特定的时间，非无限；说『过去的方向』『西方的方向』时，指具体的方位；如此诸般特殊共相，构成了事理的本质。又比如『这是苦』说法，是基于对生起等的特定依赖，有其一般共相和特殊依赖。这是圣谛中缘起真谛的比喻说法。『苦』表示统一性；说『生是苦、老是苦、死是苦』，是愚痴的表现。说『苦的生起』是统一说法，所谓『渴爱是欲取的再生，乐与恼夹杂其中』，诸如此类。这些都是详尽解释在《大智度论》第46卷中将要引述的内容。

Adhiṭṭhānahāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo parikkhārahāraniddeso’’ti pucchitabbattā –

“戒除烦恼的说明”已经被展现，我们也已知晓。现被问及“何谓戒除烦恼的说明”时——

§15

15.

‘‘Ye dhammā yaṃ dhammaṃ, janayantippaccayā paramparato.

“一切法依赖于其所依而连续发生，成其所成。”

Hetumavakaḍḍhayitvā, eso hāro parikkhāro’’ti. –

“通过分辨因缘，此戒除烦恼即是戒除所依。”——

Gāthā vuttā. Tattha avijjādikā ye paccayadhammā saṅkhārādikaṃ yaṃ phaladhammaṃ paccayā sahajātapaccayena paramparato paramparapaccayabhāvena janayanti, tassa saṅkhārādiphalassa paccayaṃ parikkhārabhūtaṃ purimuppannaṃ avijjādikaṃ asādhāraṇaṃ janakaṃ hetuṃ, ayonisomanasikārādikaṃ sādhāraṇaṃ paccayahetuñca avakaḍḍhayitvā suttato niddhāretvā yo saṃvaṇṇanāviseso parikkhārasaṃvaṇṇanābhāvena pavatto, eso saṃvaṇṇanāviseso parikkhāro hāro nāmāti atthayojanā. Avijjādayo hi avijjādīnaṃ asādhāraṇahetū bhavanti, ayonisomanasikārādayo sādhāraṇapaccayā. Tenāha – ‘‘asādhāraṇalakkhaṇo hetu, sādhāraṇalakkhaṇo paccayo’’ti, ‘‘avijjā avijjāya hetu, ayonisomanasikāro paccayo’’tiādikaṃ (netti. 49) vibhaṅgavacanañca.

此偈已说：此中，以无明为首的依缘法是从行蕴等所缘之果法因缘所生，由共生缘而相继流转。依赖于行蕴果的戒除烦恼，是对前生无明等不共因，即非常生因，和不善思维等共因的分别。经文明示此戒除烦恼称为无分别的对治说明。无明等为非常生因，不善思维等为共因。故言：“无分别之因，非常之因”，“无明以无明为因，不善思维为因”等，这是经论中对戒除烦恼（parikkhāra）之解说。

Parikkhārahāraniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo samāropanahāraniddeso’’ti pucchitabbattā –

“戒除烦恼的说明”已展现，我们也知晓。现被问及“何谓增减戒除烦恼的说明”时——

§16

16.

‘‘Ye dhammā yaṃmūlā, ye cekatthā pakāsitā muninā.

‘‘诸法皆有根本，皆由圣者所阐释宣说。”

Te samāropayitabbā, esa samāropano hāro’’ti. –

“此诸法当以归纳法归纳，这归纳法即名为归纳。”

Gāthā vuttā. Tattha ye sīlādayo dhammā yaṃmūlā yesaṃ samādhiādīnaṃ mūlā, te sīlādayo dhammā tesaṃ samādhiādīnaṃ padaṭṭhānabhāvena saṃvaṇṇanāvisesena samāropayitabbā, ye ca rāgavirāgacetovimuttisekkhaphalakāmadhātusamatikkamanādisaddā anāgāmiphalatthatāya ekatthā samānatthāti buddhamuninā pakāsitā, te rāga…pe… tikkamanādisaddā aññamaññavevacanabhāvena samāropayitabbā, eso saṃvaṇṇanāviseso samāropano hāro nāmāti atthayojanā.

偈颂说。其意谓：那些以戒律诸法为根基者，即以禅定等为根基者，应当以详细的释义逐项归纳说明；所谓归纳，乃指对戒律诸法和禅定诸法的依止点特别加以说明。又谓凡是由贪、离贪、心神解脱之修行果乐等所共同超越的，乃至达到无来果之境者，这些法由佛陀圣者同一处加以宣说，彼此皆通相类。凡由贪、离贪、心神解脱诸义，依照不同次第及义趣加以归纳说明，谓之义义分别之归纳，此即所谓「释义特别」和「归纳」之义理。

Ettha ca sīlādikkhandhattayassa pariyāyantaravibhāvanāpāripūrī kathitā, bhāvanāpāripūrī ca pahātabbassa pahānena hotīti bhāvanāsamāropanapahānasamāropanāpi dassitāti catubbidho samāropano padaṭṭhānasamāropano, vevacanasamāropano, bhāvanāsamāropano, pahānasamāropanoti.

此中关于戒律诸蕴之种类、相互差别、时间等，以其阐述圆满之法，及修习圆满之因所令舍弃的舍弃法，均以舍弃安立之理被说，故表现为修习之归纳与舍弃之归纳，即归纳可以分为四类：设立依止者、戒律句义者、修习法者与舍弃修习法者。

Tattha kāyikasucaritaṃ, vācasikasucaritañca sīlakkhandho, manosucarite anabhijjhā, abyāpādo ca samādhikkhandho, sammādiṭṭhi paññākkhandho. Sīlakkhandho samādhikkhandhassa padaṭṭhānaṃ, samādhikkhandho paññākkhandhassa padaṭṭhānaṃ. Sīlakkhandho, samādhikkhandho ca samathassa padaṭṭhānaṃ, paññākkhandho vipassanāya padaṭṭhānaṃ. Samatho rāgavirāgacetovimuttiyā padaṭṭhānaṃ, vipassanā avijjāvirāgapaññāvimuttiyā padaṭṭhānanti evamādi padaṭṭhānasamāropano. Rāgavirāgā cetovimutti sekkhaphalaṃ, avijjāvirāgā paññāvimutti asekkhaphalaṃ, idaṃ vevacanaṃ. Rāgavirāgā cetovimutti anāgāmiphalaṃ, avijjāvirāgā paññāvimutti aggaphalaṃ arahattaṃ, idaṃ vevacanaṃ. Rāgavirāgā cetovimutti kāmadhātusamatikkamanaṃ, avijjāvirāgā cetovimutti tedhātusamatikkamanaṃ, idaṃ vevacanaṃ. Paññindriyaṃ, paññābalaṃ, adhipaññāsikkhā, paññākkhandhoti evamādi vevacananti evamādi vevacanasamāropano. Kāye kāyānupassino viharato cattāro satipaṭṭhānā bhāvanāpāripūriṃ gacchanti, catūsu satipaṭṭhānesu bhāviyamānesu cattāro sammappadhānā bhāvanāpāripūriṃ gacchanti, catūsu sammappadhānesu bhāviyamānesu cattāro iddhipādā bhāvanāpāripūriṃ gacchantīti evamādi bhāvanāsamāropano. Kāye kāyānupassī viharanto asubhe ‘‘subha’’nti vipallāsaṃ pajahati, kabaḷīkāro cassa āhāro pariññaṃ gacchati, kāmupādānena ca anupādāno bhavati, kāmayogena ca visaṃyutto bhavati, abhijjhākāyaganthena ca vippayujjati, kāmāsavena ca anāsavo bhavati, kāmoghañca uttiṇṇo bhavati, rāgasallena ca visallo bhavati, rūpūpikā cassa viññāṇaṭṭhiti pariññaṃ gacchati , rūpadhātuyaṃ cassa rāgo pahīno bhavati, na ca chandāgatiṃ gacchati, vedanāsūti evamādi pahānasamāropanoti evamādi samāropano hāro niyuttoti.

其中，身行与语行为是戒蕴，心行中无贪与无瞋是禅定蕴，正见与智慧蕴是慧蕴。戒蕴为禅定蕴之依止点，禅定蕴为智慧蕴之依止点。戒蕴、禅定蕴皆为止静之依止点，慧蕴则为观照之依止点。止为贪欲、离贪与心解脱之依止点，观为无明、离贪及智慧解脱之依止点，这等依止点即为归纳法名。离贪与离贪的心解脱为修行果，无明离贪及智慧解脱则为无修果，此归义说也。离贪与离贪之禅定为无来果，非无明离贪与智慧解脱则为最高果阿拉汉，此亦为说。离贪与离贪之禅定能超越欲界，有明无明离贪与智慧解脱则能超越色界，此皆为归纳之理。智慧根、智慧力、智慧增长之修学、慧蕴等，皆是这般论说，称为归纳句义。身体专注观身处，则四念处修习圆满；于四念处专修四正勤，则修习圆满；于四正勤专修，则四力修习圆满。以此类推，称为修习之归纳。观身不净而于净起妄想即破坏此虑，饮食调摄因引导身心清净，断除对欲界的执着，远离欲染，通过贪欲结葛的断除而断除烦恼，以此带来无痴调伏。离贪使心离欲界，离贪及心净令识受稳定，离贪色界亦令贪欲断尽，无生欲亦不再起。断除欲爱即是舍弃，对此舍弃与修习归纳即称为归纳法名。

Iti sattibalānurūpā racitā. · 如是依能力所及而造。

Soḷasahāraniddesavibhāvanā niṭṭhitā. · 十六种释义之阐明已竟。

Nayaniddesavibhāvanā引导释义之阐明

§17

17. Hāraniddesā niddiṭṭhā, amhehi ca ñātā, ‘‘katame nayaniddesā’’ti pucchitabbattā ‘‘taṇhañcā’’tiādi vuttaṃ. Atha vā evaṃ uddesakkameneva hāre niddisitvā idāni naye niddisituṃ ‘‘taṇhañcā’’tiādi vuttaṃ. Tattha yo saṃvaṇṇanāviseso sutte āgataṃ taṇhañca avijjañca atthato niddhāraṇavasena gahitaṃ taṇhañca avijjañca saṃkilesapakkhaṃ neti, sutte āgatena samathena, sutte āgatāya vipassanāya atthato niddhāraṇavasena vā gahitena samathena, gahitāya vipassanāya vodānapakkhaṃ neti, nayanto ca saccehi yojetvā neti, ayaṃ saṃvaṇṇanāviseso so nandiyāvaṭṭo nayo nāmāti atthayojanā.

17. 关于归纳的说明已彰显于经中，我们这些亲近者被问及“何谓归纳？”时，曾以“渴爱等”诸根本而答。于是按照此义旨归纳诠释，从而说明“渴爱等”之义。其意指在经中，有对渴爱与无明的根本性明确定义，是通过义理明了地捉住它们的事实本质。“渴爱与无明”为烦恼之本，属于渗染法，此通过止的法得以去除；而通过观的法，则通达其真理本质。连接同真实之义的解说即为归纳释义，而此义理的串联，比喻为灿烂的宝相，是为归纳之义的总名。

Ettha ca atthanayassa bhūmi, saṃvaṇṇanā ca gāthāyaṃ ‘‘nayo’’ti vuttā, tasmā ‘‘saṃvaṇṇanāviseso’’ti vuttaṃ. Na hi atthanayo saṃvaṇṇanā, catusaccapaṭivedhassa anurūpo pubbabhāge anugāhaṇanayo atthanayova. Tassa pana atthanayassa yā saṃvaṇṇanā ugghaṭitaññuādīnaṃ vasena taṇhādimukhena nayabhūmiracanā pavattā, tassa saṃvaṇṇanāva nayavohāro katoti vitthārato hārasampāte (netti. 78-79) āgamissati.

此处于义理引导的根基中，于此诗句中说『引导』，故称为『引导特别』。盖非谓引导即是义理引导，实指与四圣谛之察知相称之先行部分之随从引导，正是义理引导。然此义理引导所包含者，乃由开启智慧等因缘，以渴爱为主导所构成引导根基，故称为引导，所含义理引导在引导之中。此引导之义，作详尽诠释后将于法网第七十八至七十九条中现行呈现。

Nandiyāvaṭṭanayaniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo tipukkhalanayaniddeso’’ti pucchitabbattā –

如同赞叹之轮的引导已示现，吾辈当知；若问『何者为三分引导义？』——

§18

18.

‘‘Yo akusale samūlehi, neti kusale ca kusalamūlehi.

谓『以不善根为起点，即为非善，也以善根为起点，即为善。』

Bhūtaṃ tathaṃ avitathaṃ, tipukkhalaṃ taṃ nayaṃ āhū’’ti. –

此句韵曰：『实如其然，非虚伪，此三分引导称是也』——

Gāthā vuttā. Tattha yo saṃvaṇṇanāviseso akusale samūlehi attano akusalassa tīhi lobhādīhi mūlehi saṃkilesapakkhaṃ neti, kusale ca kusalamūlehi tīhi alobhādīhi vodānapakkhaṃ neti, nayanto ca bhūtaṃ kusalākusalaṃ neti, na abhūtaṃ māyāmarīciādayo viya, tathaṃ kusalākusalaṃ neti, na ghaṭādayo viya sammutisaccamattaṃ, avitathaṃ kusalākusalaṃ neti, na vitathaṃ. Kusalākusalānaṃ sabhāvato vijjamānattā bhūtā paramatthasaccattā tathā, akusalassa iṭṭhavipākatābhāvato, kusalassa ca aniṭṭhavipākatābhāvato vipāke sati avisaṃvādakattā avitathā bhavanti, kusalākusalā hi etesaṃ tiṇṇaṃ ‘‘bhūtaṃ, tathaṃ, avitatha’’nti padānaṃ kusalākusalavisesanatā daṭṭhabbā.

此处诗句已说：引导特别者，指以自身不善根中三毒根为根基之污秽倾向，谓之不善；以善根中三无贪倾向为根基之清净趋向，谓之善；引导者，实引善不善诸法，非如幻境色彩等异；是故，善不善依事实对境存在，自本质而言，即真理层面；因不善无善之恶报存在，善无恶报存在，故于果报时不冲突，即为真实；是故称为实如其然、非虚妄。善不善三者，由词义显其善不善特色。

Atha vā akusalamūlehi akusalāni, kusalamūlehi ca kusalāni nayanto ayaṃ nayo bhūtaṃ tathaṃ avitathaṃ neti cattāri saccāni niddhāretvā yojeti. Dukkhādīni hi bādhakādibhāvato aññathābhāvābhāvena bhūtāni, saccasabhāvattā tathāni, avisaṃvādanato avitathāni. Vuttañhetaṃ bhagavatā – ‘‘cattārimāni, bhikkhave, tathāni avitathāni anaññathānī’’ti saṃ. ni. 5.1090; paṭi. ma. 2.8). Akusalādisuttatthassa catusaccayojanamukhena nayanalakkhaṇaṃ taṃ saṃvaṇṇanāvisesaṃ tipukkhalaṃ nayanti āhūti atthayojanā.

或以不善根为根基，不善法；以善根为根基，善法为引导者，此即引导。谓其为实如其然、非虚妄，引导者以四谛证实真理而成。有苦等法，因其为障碍及不同存在状态，亦为实有之法；且因不相冲突而实如其然。世尊开示：『诸比库，此四法实如其然，非彼此不同。』（相应部第五千九十条；毗奈耶藏第二卷第八节）此不善等正理内容，依四圣谛理据为引导特征，故名三分引导。

Tattha tīhi hetūhi pukkhalo sobhanoti tipukkhalo akusalādiko atthanayo saṃvaṇṇanāvisesoti ṭhānūpacārato tipukkhalanayo nāmāti. Vitthāro pana hārasampāte (netti. 87-88) āgamissati.

此中，所谓三种『所以然』、『根本善美』，是指三种『根本恶等』含义的细致区分，这种细致差别称为『场所次第的三种根本恶等』。至于详细阐述，将会在《净治》篇第87、88节中加以说明。

Tipukkhalanayaniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo sīhavikkīḷitanayaniddeso’’ti pucchitabbattā –

关于三种根本恶等的说法已经说明，我们亦知，若有人问：『何为狮子戏弄眼之说？』

§19

19.

‘‘Yo neti vipallāsehi, kilese indriyehi saddhamme.

所谓此人说：『彼因错乱烦恼，及根感官，非正法也。』

Etaṃ nayaṃ nayavidū, sīhavikkīḷitaṃ āhū’’ti. –

有知识者谓：『此乃狮子戏弄之说。』

Gāthā vuttā. Tattha yo saṃvaṇṇanāviseso sutte vuttehi vipallāsehi kilese saṃkilesapakkhaṃ neti, sutte vuttehi indriyehi saddhamme vodānapakkhaṃ neti, etaṃ saṃvaṇṇanāvisesaṃ nayavidū saddhammanayakovidā, atthanayakusalā eva vā sīhavikkīḷitaṃ nayanti āhūti atthayojanā.

此话为偈而宣说。此处所谓『差别』，是指阿含经所说的烦恼杂染一方；而『根感官』，是经中所说的正法教令一方。此差别说者，既是差别悉知者，又是正法引导者，擅长含义引导者，故言此即称为狮子戏弄的说法，此乃义理趣旨的联结说明。

Tattha vipallāsehīti asubhe subhaṃ, dukkhe sukhaṃ, anicce niccaṃ, anattani attāti catūhi vipallāsehi. Indriyehīti saddhādīhi indriyehi. Saddhammeti paṭipattipaṭivedhasaddhamme. Sesamettha vuttanayameva. Vitthāro pana hārasampāte (netti. 86-87) āgamissatīti.

此处所谓错误，即是不善即善，苦即乐，无常即常，无我即有我这四种错误。所谓根感官，即信等诸根。所谓正法，是指修行的正断意义。至于余后说明，则将在《净治》篇第86、87节中详述。

Sīhavikkīḷitanayaniddeso niddiṭṭho, amhehi ca ñāto, ‘‘katamo disālocananayaniddeso’’ti pucchitabbattā –

狮子戏弄眼指示文已被明了，且为吾人所知，故当问曰：‘何为方向眼指示文？’

§20

20.

‘‘Veyyākaraṇesu hi ye, kusalākusalā tahiṃ tahiṃ vuttā.

释义云：‘于释义中，诸善恶法各自分别言说，

Manasā volokayate, taṃ khu disālocanaṃ āhū’’ti. –

以心观之，此即方向之眼识。’

Gāthā vuttā. ‘‘Sīhalocanaṃ āhū’’ti pāṭho likhito, so pana na therassa pāṭhoti daṭṭhabbo bhinnalakkhaṇattā. Tattha tahiṃ tahiṃ veyyākaraṇesu ye kusalākusalā nayassa disābhūtā dhammā vuttā, te kusalākusale nayassa disābhūtadhamme abahi abbhantaraṃ citte eva yaṃ olokanaṃ karoti, taṃ olokanaṃ khu olokanaṃ eva disālocananti āhūti atthayojanā.

有偈言：‘称其为狮眼。’然未应取为长老之文，因其示差异。昔释义中，诸善恶法作为心所之方向显现，从内心观察之视，便是所谓方向之眼识，此义之设也。

Tattha veyyākaraṇesūti tassa tassa atthanayassa yojanatthaṃ katesu suttassa atthavissajjanesu. Kusalāti vodāniyā. Akusalāti saṃkilesikā. Vuttāti suttato niddhāretvā kathitā. Olokayateti te kusalādidhamme citteneva ‘‘ayaṃ paṭhamā disā, ayaṃ dutiyā disā’’tiādinā tassa tassa nayassa disābhāvena upaparikkhati, vicāretīti attho. Khūti avadhāraṇatthe nipāto, tena disālocananayo koci atthaviseso na hotīti dassetīti.

释义者，意在阐明各释义文中词义辅佐，正即文义展开也。善为清净，恶为杂染，述者乃明说而立。所谓观照，即内心就各善恶法所现方向逐一审视、思惟之，故言其义。末句重在强调，方向眼识无所谓特定含义。

§21

21. Disālocananayaniddeso niddiṭṭho. Amhehi ca ñāto. ‘‘Katamo aṅkusanayaniddeso’’ti pucchitabbattā ‘‘oloketvā’’tiādigāthā vuttā. Tattha taṃtaṃnayadisābhūte sabbe kusalākusale disālocanena oloketvā ukkhipiya suttato uddharitvā yaṃ samāneti yaṃ samānayanaṃ karoti, ayaṃ samānayanasaṅkhāto nayo aṅkuso nayo nāmāti atthayojanā.

第二十一条方向眼指示文已明，为吾人所知。当问：‘何为批钩眼指示文？’偈言曰：‘观照之前方向全体，善恶各眼识遍察，提取共性所合者，如此谓之合识，合识即批钩，名称起于此意。’

Ettha ca aṅkuso nāma hatthīnaṃ icchitaṭṭhānaṃ ānayanakāraṇabhūto vajirādimayo tikkhaggo ujuvaṅkabhūto dabbasambhāraviseso, ayampi nayo aṅkuso viyāti atthena aṅkuso. Etena hi nayena icchitaṃ suttatthaṃ nayatīti. Mukhyato pana aṅke vijjhanaṭṭhāne uddhaṭo asati anto pavisatīti aṅkuso. Aṅkasaddūpapadaupubbaasadhātu apaccayoti. Ayampi nayo kocipi atthaviseso na hotīti.

此处所谓钩索，为大象所欲所在牵引之器，因其形如铁杖等坚硬锐利、挺直弯曲且具攥握特征，且具力量聚集之性质。此处所说牵引，实为钩索本义。此牵引之说，乃指欲引入期所之义。主要指钩索钩入牵引之处，如挑起翻越、深入之端，此即钩索。钩字为声响之助起因素，因此牵引乃非某一特定义项。

Soḷasa hāraniddesā ceva pañca nayaniddesā ca ācariyena niddiṭṭhā. Amhehi ca ñātā, ‘‘saṃvaṇṇetabbasutte kiṃ soḷasa hārā paṭhamaṃ yojetabbā, udāhu nayā’’ti pucchitabbattā –

十六缰绳的指示与五眼之示范，均由老师所示。我们这些亲族，当问：『于可阐释经典中，何者是十六缰绳的首位应用，譬如牵引？』

§22

22.

‘‘Soḷasa hārā paṭhamaṃ, disālocanato disā viloketvā.

『十六缰绳中首位者，于视诸方所察觉之方位进行辨认。』

Saṅkhipiya aṅkusena hi, nayehi tihi niddise sutta’’nti. –

归之于紧缩的钩索，即于牵引中用三者示意经文意涵。』

Gāthamāha. Aṭṭhakathāyaṃ pana ‘‘evaṃ hāre, naye ca niddisitvā idāni nesaṃ yojanakkamaṃ dassento ‘soḷasa hārā paṭhama’ntiādimāhā’’ti (netti. aṭṭha. 22) vuttaṃ. Tattha soḷasa hārā byañjanapariyeṭṭhibhāvato saṃvaṇṇetabbasutte saṃvaṇṇanābhāvena paṭhamaṃ yojetabbā, yojentena niddiṭṭhā hārānukkameneva yojetabbā, na uppaṭipāṭiyā. Hārasaṃvaṇṇanānukkamena saṃvaṇṇetabbaṃ paṭhamaṃ saṃvaṇṇetvā pacchā disālocanena oloketvā aṅkusanayena netvā tīhi atthanayehi niddiseti adhippāyo.

经文有言。注释书云：『如是以缰绳及牵引示现，如今示现于其排列，称作“十六缰绳首者”』（见《净网》8·22）。其中十六缰绳，因具字形排列之法，依经文所述，首者宜以字形序列相连，依序展示缰绳之排列，无误差。以此排列示现缰绳之名，继而视诸方位而察，且以钩索牵引三种义项，示之为主旨。

Iti sattibalānurūpā racitā · 如是依能力所及而造

Nayaniddesavibhāvanā niṭṭhitā. · 眼释阐明已毕。

Dvādasapadavibhāvanā十二足阐明

Nettivisayaṃ sāsanavarasaṅkhātaṃ saṃvaṇṇetabbasuttaṃ yesaṃ byañjanapadānaṃ, atthapadānañca vasena ‘‘dvādasa padāni sutta’’nti saṅgahavāre vuttaṃ, ‘‘katamāni tānī’’ti pucchitabbattā sarūpato niddisituṃ –

《净网》所涉范围为经典中须阐释之字句，以字句排列及义项详实分类，谓“十二字经文”于总合处提及。若问：『何者是其内容？』则须依形体明示。

§23

23.

‘‘Akkharaṃ padaṃ byañjanaṃ, nirutti tatheva niddeso.

『字母』者、『词』者、『辅音』者，及『语义』者，三者义理相同。

Ākārachaṭṭhavacanaṃ, ettāva byañjanaṃ sabbaṃ.

所谓『字母』、『音节』、『语音』，诸辅音总称如此。

§24

24.

Saṅkāsanā pakāsanā, vivaraṇā vibhajanuttānīkammapaññatti.

『表象』、『外显』、『阐明』与『划分』为本义的语用。

Etehi chahi padehi, attho kammañca niddiṭṭha’’nti. –

以此六字组成字句而表达义理。

Gāthādvayaṃ vuttaṃ. Aṭṭhakathāyaṃ pana ‘‘idāni yesaṃ byañjanapadānaṃ, atthapadānañca vasena ‘dvādasa padāni ‘sutta’nti vuttaṃ, tāni padāni niddisituṃ ‘akkharapada’ntiādimāhā’’ti (netti. aṭṭha. 23) vuttaṃ.

双偈已说。但于注疏中说：「如今所说诸辅音词与义词，共十二字，称为『经文』，为说明这些字句而称『字母词』，」此语出自《净除》卷第廿三。

Tattha kenaṭṭhena akkharanti? Akkharaṭṭhena asañcaraṇaṭṭhena. Akārādivaṇṇo hi akārādito ikārādipariyāyaṃ nakkharati, na sañcarati, na saṅkamati. Tenāha aṭṭhakathāyaṃ ‘‘apariyosite pade vaṇṇo akkharaṃ pariyāyavasena akkharaṇato asañcaraṇato’’ti (netti. aṭṭha. 23). Apariyosite padeti ca vibhatyantabhāvaṃ appatte dviticatukkharavantesu padesu ekadvitikkharamatteyeva akkharaṃ nāma, pariyosite padaṃyeva, na akkharanti adhippāyo. Padaṃ pana pavesanato atthavasena pariyāyaṃ sañcarantaṃ viya hoti, na evaṃ akārādivaṇṇo avevacanattā. ‘‘Mā evaṃ maññasī’’tiādīsu vā ekakkharapadā mā-kārādi akkharaṃ nāma, vibhatyantaṃ padaṃ pana padameva hoti.

问：何以称为『字母』？答：以『字母』义，指无行义者。譬如以字母开始的称谓，乃由字母轮转顺序而成，非行义也。故注疏云：「于不移易之字内，依字母轮转称为字母者。」所谓『不移易字』谓尚未散乱，有双字、四字合相内，仅有一组双字为『字母』。而『移易字』者，依语义流转，轮转如运行之行义，非如字母所无行义。『勿以是想』等语，旨于示一字母词如『无』字类为字母，破散乱字则为词。

Pajjati attho etenāti padaṃ. Taṃ nāmākhyātopasagganipātappabhedena catubbidhaṃ. Tattha dabbapadhānaṃ ‘‘phasso vedanā citta’’nti evamādikaṃ nāmapadaṃ. Tattha hi dabbamāvibhūtarūpaṃ, kiriyā anāvibhūtarūpā. Kiriyāpadhānaṃ ‘‘phusati vedayati vijānātī’’ti evamādikaṃ ākhyātapadaṃ nāma. Tattha hi phusanādikiriyā āvibhūtarūpā, dabbamanāvibhūtarūpaṃ. Kiriyāvisesabodhahetubhūtaṃ pa-upa-itievamādikaṃ upasaggapadaṃ nāma. ‘‘Cirappavāsiṃ (dha. pa. 219) upavuttha’’nti (a. ni. 3.71; su. ni. 405) evamādīsu hi pa-upādisaddā vasanādikiriyāya viyogādivisiṭṭhataṃ dīpenti. Vacanattho pana nāmapadaākhyātapadadvayaṃ upagantvā tassa padadvayassa atthaṃ sajjantīti upasaggāti daṭṭhabbo. Kiriyāya ceva dabbassa ca sarūpavisesapakāsanahetubhūtaṃ ‘‘evaṃ, itī’’ti evamādikaṃ nipātapadaṃ assapi saṃvaṇṇanāyapi icchitattā, akkharena pana kathaṃ gahitoti ce? Akkharehi suyyamānehi suṇantānaṃ visesavidhānassa katattā padapariyosāne padatthasampaṭipatti hoti. Tasmā akkharenapi atthākāro gahitovāti veditabbo. Tena vuttaṃ – ‘‘akkharehi saṅkāseti, padehi pakāseti, akkharehi ca padehi ca ugghaṭetī’’ti (netti. 9) ca.

『意义显现』者，谓本词之义也。此义因名称、称谓、前缀、后缀的不同，分为四类。其中意涵部分为「触、受、心」等名词，乃名称词。此中意涵分为显现形态与非显现行为二类。行为部分，如“触、感受、认识”等，为动词或谓词。触、感受等谓词行为属于显现行为，意涵则属非显现形态。显现形态是行为词义明确的本质，意涵词加前缀如“pa-”、“upa-”等，属附加于行为词语之前缀，例如「cirappavāsiṃ upavuttha」（长期存在等见于仪轨、经典中，诸如《增支部》3.71与《相应部》405等）。这些前缀词表现出依附性，在定义行为词与前缀的结合上有特殊含义。语句意义上，则前缀与名称词、行为词合成词义，二者结合产生整体意义，此合成结构称为「前缀」。虽可用意涵及行为词分解其义，但因其意味表达严谨，故逐字细解不可缺。文字承载概念，透过发音可以辨别不同表现方式，从而理解词义，如此文字功能自然浮现。故有“以文字指示意涵，以词显示意义，以文字与词开放含义”的说法（《净除论》9章）。

Vivaraṇā vitthāraṇā. Vibhajanā ca uttānīkammañca paññatti ca vibhajanuttānīkammapaññattīti samāhāre ayaṃ dvandasamāso. Tattha vibhāgakaraṇaṃ vibhajanaṃ nāma. Byañjanākārehi yo atthākāro niddisiyamāno, so atthākāro vivaraṇavibhajanāti dvīhi atthapadehi niddisito. Pākaṭakaraṇaṃ uttānīkammaṃ nāma. Pakārehi ñāpanaṃ paññatti. Niruttiniddesasaṅkhātehi byañjanapadehi pakāsiyamāno yo atthākāro atthi, so atthākāro uttānīkammapaññattīhi paṭiniddisito. Etehi saṅkāsanādīhi chahi atthapadehi attho suttattho gahito, kammañca ugghaṭanādikammañca niddiṭṭhanti attho. Yena suttatthena ugghaṭitaññuno cittasantānassa sambodhanakiriyāsaṅkhātassa ugghaṭanakammassa nibbatti bhave, so suttattho saṅkāsanāpakāsanākāro hoti. Yena suttatthena vipañcitaññuno cittasantānassa bodhanakiriyāsaṅkhātassa vipañcanakammassa nibbatti, so suttattho vivaraṇāvibhajanākāro hoti. Yena suttatthena neyyassa cittasantānassa pabodhanakiriyāsaṅkhātassa nayakammassa nibbatti, so suttattho uttānīkammapaññattākāro hotīti daṭṭhabbo. Tenāha aṭṭhakathācariyo ‘‘suttatthena hi desanāya pavattiyamānena ugghaṭitaññuādiveneyyānaṃ cittasantānassa pabodhanakiriyānibbatti, so ca suttattho saṅkāsanādiākāro’’ti (netti. aṭṭha. 24).

阐述解释谓『展开说明』，分解谓『拆开讲解』，上举统称谓『定义』。此为二合复合构词。在其中，拆分的行为称为拆分，拆开的语素带义者谓义素。文字构成意义的部分称为意义，在说明结构中以二义素指示。显现称为展开行为，定义谓说明说明的方式。举例如发声的辅音部分表示意义，辅音被定义为意义素，在发声时对应意义实现。六词合成、业力作用、以及开启等行为均为义素表现。因由含义来实现对心识流的沟通作用，遂形成意义之表现。若用意义来辨析其扩展（生起）者，称该意义素为说明性质。义素若依其分别治知的心识流生起，称其为分析性质。而义素若因领受性心识流促发引导行为产生，则谓其属性为定义性质。故注师云：「以义为说者引发释义时生起的心识流，乃该意义素合成」等（《净除论》卷八二十四）。

‘‘Yathāvuttehi tīhi atthanayehi ceva chahi atthapadehi ca ayuttopi attho kiṃ koci atthi, udāhu sabbo attho yutto evā’’ti pucchitabbattā –

「如前所说三种意义，以及六义素，共计九个意义素，其中是否还有其他义素存在，譬如‘全部义素聚合即是此义’？」此问当遭问。

§25

25.

‘‘Tīṇi ca nayā anūnā, atthassa ca chappadāni gaṇitāni.

「至少有三种引导义素，而义素的六项则已计算完毕。」

Navahi padehi bhagavato, vacanassattho samāyutto’’ti. –

「在九义素中，师所述佛陀言语的词义皆包含其中。」

Gāthamāha. Tattha tīṇīti liṅgavipallāsaniddeso, tayoti pana pakatiliṅganiddeso vattabbo. Gaṇitā anūnā tayo atthassa nayā ca gaṇitāni anūnāni cha atthassa padāni ca niddiṭṭhāni, niddiṭṭhehi ca atthapadehi bhagavato vacanassa sabbo attho samāyuttova ayutto koci attho natthīti yojanā kātabbā. Atthassāti suttatthassa. Nayāti nettiatthanayā. Padānīti nettiatthapadāni.

偈语云：此处『三』意指语尾变异，然『二』意指变音之规范。计算至少三种意义引导，六种义素词或成完成义素。被指出的意义素中，佛陀语义所含全部意义均涵括其中。『义』即指经文所载义理。『引导』谓指示引领义理。『词』指语素词根。由此推知佛陀语义内容以这九种义素归和为一，若无此合，则无实际意义。

§26

26. Ye hārādayo niddiṭṭhā, te hārādayo sampiṇḍetvā nettippakaraṇassa padatthe sukhaggahaṇatthaṃ gaṇanavasena paricchinditvā dassento ‘‘atthassā’’tiādimāha. Tattha atthassa samūhassa avayavabhūtāni navabhedāni atthapadāni suttabyañjanassa atthassa pariyeṭṭhisaṅkhātāya saṃvaṇṇanāya gaṇanato catuvīsati byañjanapadāni honti, atthapadabyañjanapadabhūtaṃ ubhayaṃ saṅkhepayato sampiṇḍayato tettiṃsā tettiṃsavidhā ettikā tettiṃsavidhāva nettīti yojanā.

第26节。若闻诸『十二纲要』，则将十二纲要凝聚后，依照理解之依据，计数分辨，为利益理解而加以详细说明，说“谓以其义”等。此义之集合乃由组成部分，即九类别义词，及经文所示义的归纳传述。计数时，有二十四种兼具音义的词类存在，将义词与文义兼具者合并而凝聚，共分三十种，称为三十种义，也称为三十种理解或三十种连结单位。

Tattha navappadānīti tayo atthanayā, cha atthapadāni ca. Catubbīsāti soḷasa hārā, cha byañjanapadāni, dve disālocananayaaṅkusanayā cāti evaṃ tettiṃsavidhā ca netti nāma, ito vinimutto añño koci nettipadattho natthīti attho daṭṭhabbo.

其中‘九类别义词’指三义名称，六类义词。所谓二十四者，包括十六纲（hāra），六兼具音义者，及二者由目标、方向、观察之指引构成。如此，即三十种义也称为理解。除此之外，别无他义可说。

‘‘Evaṃ tettiṃsapadatthāya nettiyā hāranayānaṃ katamo desanāhāravicayahāro’’tiādi desanākkameneva siddho, evaṃ siddhe satipi ‘‘soḷasa hārā paṭhama’’nti ārambho ‘‘sabbepime hārā ceva nayā ca iminā dassitakkameneva saṃvaṇṇetabbesu suttesu saṃvaṇṇanāvasena yojetabbā, na uppaṭipāṭiyā’’ti imamatthaṃ dīpeti. Dīpanavacanasavanānusārena ñāpeti, tasmā evaṃ kamo dassito, assādādīnavanissaraṇāni dhammadesanāya nissayāni, phalañca dhammadesanāya phalaṃ, upāyo ca dhammadesanāya upāyo, āṇatti ca dhammadesanāya sarīraṃ. Desanāhārassa tāsaṃ assādādīnavanissaraṇaphalupāyāṇattīnaṃ vibhāvanasabhāvattā.

“据此三十种义词，为理解之纲目，三十二纲的言说基础是什么”之类的问题，在说法次第中已经确立。此确立中亦有“十六纲首项”之始说。一切纲目及其引导，皆应依此充分说明，且各不违背。由说明之言语听闻而得通达者自当知之。因如此，所说之内容，是依赖于断除欲等烦恼，得解脱之法的教诲；果报是该教诲之结果；方法是该教诲所示之修行方法；苦恼是该教诲所说之身心痛苦。诸言论纲领，即断除欲等烦恼、解脱、果报、修行方法以及苦恼之分层解说性质。

Niddhāraṇena vināpi pakatiyā sabbasaṃvaṇṇetabbasuttesu anarūpāti suviññeyyattā, saṃvaṇṇanāvisesānaṃ vicayahārādīnaṃ nissayabhāvato ca paṭhamaṃ desanāhāro dassito.

无所指证以时的云说，在所有应充分说明经文中因其形无可知性，及对说明对象特征诸言论之依赖，首要言说内容即为教学纲领显现。

Padapucchāvissajjanāpucchāpadānugītīhi saddhiṃ desanāhārapadatthānaṃ assādādīnaṃ pavicayabhāvato desanāhārānantaraṃ vicayo hāro.

从辞句提出、放弃辞句、辞句请求样式等合于的话语，因对教学纲领及义项诸断除之辨析，构成教学纲领之次第说明。

Vicayahārena pavicitānaṃ atthānaṃ yuttāyuttivicāraṇabhāvato vicayahārānantaraṃ yutti hāro.

由次第纲目果断后义项，其合适与不合适之思虑作为判断依据，构成教学纲目之间的合适联系。

Padaṭṭhānahārassa yuttāyuttānaṃyeva atthānaṃ upapattianurūpaṃ kāraṇaparamparāya niddhāraṇattā yuttihārānantaraṃ padaṭṭhānahāro.

因缘相续的关系，通过建立相应义理的根基而依次连接，称为依着根基相续的连结。

Yuttāyuttānaṃ kāraṇaparamparāya pariggahitasabhāvānaṃyeva ca dhammānaṃ avuttānampi samānalakkhaṇatāya gahaṇalakkhaṇattāya padaṭṭhānahārānantaraṃ lakkhaṇahāro.

连结的法则不仅包括因缘相续而前后相接的存在，也涵盖了法性未现之法，由于共有性质和包含性质，而存在于连结之间的特征连结。

Lakkhaṇahārena atthato suttantarato niddhāritānampi dhammānaṃ nibbacanādīni vattabbāni, na sutte sarūpato āgatadhammānaṃyevāti dassanatthaṃ lakkhaṇahārānantaraṃ catubyūho hāro. Evañhi niravasesato atthāvabodho hoti.

通过特征连结，表达经文内文所揭示的法义，包括涅槃等内容；并非仅止于经书中出现的诸法形象，因此呈现四重连结，藉此详见其意义，达到无遗漏的理解。

Catubyūhena hārena vuttehi nibbacanādhippāyanidānehi saddhiṃ sutte padatthānaṃ suttantarasaṃsandanasaṅkhāte pubbāparavicāre dassite tesaṃ suttapadatthānaṃ sabhāgavisabhāgadhammantarāvaṭṭanaṃ sukhena sakkā dassetunti catubyūhahārānantaraṃ āvaṭṭo hāro. Suttantarasaṃsandanassa hi sabhāgavisabhāgadhammantarāvaṭṭanayassa upāyabhāvato ‘‘ārambhatha nikkamathā’’tiādigāthāya (saṃ. ni. 1.185; netti. 29; peṭako. 38) ārambhananikkamanabuddhasāsanayogadhunanehi vīriyasamādhipaññindriyāni niddhāretvā tesu ārambhananikkamanabuddhasāsanayogadhunanesu ananuyogassa mūlaṃ pamādoti suttantare dassito pamādo āvaṭṭitoti.

依四重连结及其所说的涅槃因缘，结合经文根基、经文文义、经文印证等多维分析，详尽考察前后关系，阐示经文根基间相应、不相应乃至法义之动态循环，称为四重连结内的循环连结。经文中说“起始与结束”（“ārambhatha nikkamathā” 等语，见梵网义等处）指通过佛陀说法开始与结束的教法相续，展现精进、定慧、根力等法的依存，因而揭示不相应即懈怠的根源，称作经文所明的懈怠循环。

Āvaṭṭena hārena sabhāgavisabhāgadhammāvaṭṭanena payojite sādhāraṇāsādhāraṇavasena saṃkilesavodānadhammānaṃ padaṭṭhānato ceva bhūmito ca vibhāgo sakkā sukhena yojetunti āvaṭṭahārānantaraṃ vibhatti hāro.

循环连结之上，借助共有与不共有性质的循环并引导，能够顺利地结合于烦恼染污之法的根基及境界分野，此种从循环连结到分解，称为循环连结中的分离连结。

Vibhattihārena saṃkilesavodānadhammānaṃ vibhāge kate saṃvaṇṇetabbasutte āgatā dhammā akasirena paṭipakkhato parivattetuṃ sakkāti vibhattihārānantaraṃ parivattanahāro. Vibhattihārena hi ‘‘sammādiṭṭhissa purisapuggalassa micchādiṭṭhi nijjiṇṇā hotī’’ti (netti. 35) paṭivibhattasabhāve eva dhamme parivattanahāravibhaṅge udāharīyissati.

以分离连结为基，通过区分烦恼及染污法的层次，能够清楚地陈说经文中出现的法，且能迅速转化对立之法为相应，故称分离连结之为转化连结。正如经文所说“正见善人，错误见即被消灭” （梵网义35条），此种法的分离性质，可以借助转化连结中的分析得以示现。

Parivattanahārena paṭipakkhato parivattitāpi dhammā pariyāyavacanehi bodhetabbā, na saṃvaṇṇetabbasutte āgatadhammāyevāti dassanatthaṃ parivattanahārānantaraṃ vevacanahāro.

即便由回转类（Parivatta）产生的对立现象已回转改变，仍应借助回转词汇让人明白，非仅凭经典中所载法而可言说；此为表明说法转变之后又有说法变更的特点。

Vevacanahārena pariyāyato pakāsitānaṃ dhammānaṃ pabhedato paññattivasena vibhajanaṃ sukhena sakkā ñātunti vevacanahārānantaraṃ paññatti hāro.

由说法变更所引导，对已明示法的分别，即以定义方式作出区分与划分，则可以轻松掌握；此乃说明说法转变之后又有定义变更的特点。

Paññattihārena pabhavapariññādipaññattivibhāgamukhena paṭiccasamuppādasaccādidhammavibhāge kate sutte āgatadhammānaṃ paṭiccasamuppādādimukhena avataraṇaṃ sakkā dassetunti paññattihārānantaraṃ otaraṇo hāro.

借助定义变更，依据因缘生圣谛等法分门别类的见地，经典所载法中依因缘生起圣谛本质等为核心而着述，故可见其层层递进；此为定义变更之后又有更深层次超越的特点。

Otaraṇena hārena dhātāyatanādīsu otāritānaṃ saṃvaṇṇetabbasutte padatthānaṃ pucchārambhasodhanaṃ sakkā sukhena sampādetunti otaraṇahārānantaraṃ sodhano hāro.

超越乃由层层递进而来，针对根境界等被超越者，经典所载应说法义，能对语词义项从询问、开端至澄清皆有所成就；此乃超越之后又有净化的特点。

Sodhanena hārena saṃvaṇṇetabbasutte padapadatthesu visodhitesu tattha tattha ekattatāya vā vemattatāya vā labbhamānasāmaññavisesabhāvo sukaro hotīti dassetuṃ sodhanahārānantaraṃ adhiṭṭhāno hāro.

借助净化，经典所载法义的语词及义项经处处净化后，无论统一或分散而得，可示范为具有共性与特殊性，持此不易，故此净化之后又有执行的特点。

Sāmaññavisesabhūtesu sādhāraṇāsādhāraṇesu dhammesu adhiṭṭhānena hārena paveditesu parikkhārasaṅkhātassa sādhāraṇāsādhāraṇarūpassa paccayaheturāsissa pabhedo suviññeyyoti adhiṭṭhānahārānantaraṃ parikkhāro hāro.

在含有共性与特殊性的共通与非常之法中，以执行为基础阐明，其中区别为细致说明共通与非常之法之间的因缘与条件关系，故执行之后又有考察的特点。

Asādhāraṇe, sādhāraṇe ca kāraṇe parikkhārena hārena dassite tassa attano phalesu kāraṇākāro, tesaṃ hetuphalānaṃ pabhedato desanākāro, bhāvetabbapahātabbadhammānaṃ bhāvanāpahānāni ca niddhāretvā vuccamānāni sammā saṃvaṇṇetabbasuttassa atthaṃ tathattāvabodhāya saṃvattantīti parikkhārahārānantaraṃ samāropano hāro dassito hoti. Idaṃ hārānaṃ dassanānukkamakāraṇaṃ daṭṭhabbaṃ.

在特殊与普通的因缘条件中，依因缘的增减而显现其自身果报中的因果作用；这些因果的分别是依照教理传讲的；当对应应当修习或应当断除的法加以观察说明时，称为正确应当详细阐述的教义含义的表现；在因缘增减之间的对立而表现的，则称为“假”的表现。因由这些表现生起的现象，务必观察。

Uddeso ugghaṭitaññuno upakārāya saṃvattati yathā, evaṃ nandiyāvaṭṭanayo ugghaṭitaññuno upakārāya saṃvattati, tasmā paṭhamaṃ nandiyāvaṭṭanayo dassito. Niddeso vipañcitaññuno upakārāya saṃvattati yathā, evaṃ tipukkhalanayo vipañcitaññuno upakārāya saṃvattati, tasmā nandiyāvaṭṭanayānantaraṃ tipukkhalanayo. Paṭiniddeso neyyassa upakārāya saṃvattati yathā, evaṃ sīhavikkīḷitanayo neyyassa upakārāya saṃvattati . Tasmā tipukkhalānantaraṃ sīhavikkīḷitanayo dassitoti tiṇṇaṃ atthanayānaṃ dassanānukkamo veditabbo. Atthanayānaṃ disābhūtāya bhūmiyā āloketvā tesaṃ tassā disāya bhūmiyā samānayanaṃ hoti. Na hi sakkā anoloketvā samānetunti disālocananayaṃ dassetvā aṅkusanayo dassito. Potthakāruḷhāvachekā sabbāsu disāsu hatthigamanaṭṭhānaṃ oloketvā aṅkusena icchitaṭṭhānaṃ samānayanti. Keci acchekā anoloketvā vinayanti. Tesaṃ nayanamattameva, na samānayanaṃ. Evameva paṇḍitā suttatthaṃ vaṇṇentā manasāva oloketvāva nayā netabbāti daṭṭhabbā.

教义内容如同为启示智慧者之利益而出现，正如快乐的圆环为启示智慧者之利益出现，故初现为快乐之环；教义内容如同复杂微细之线为惑乱智慧者之利益而出现，依此则烦恼复杂持续出现，因此快乐之环之后出现烦恼复杂；反向教义如同为导正之利益而出现，依此狮子恶戏之状亦现，为利益之所起。故烦恼复杂之后出现狮子恶戏，即三种教义类型之呈现依次应当了知。因教理种类如方向般显现于地理之中，彼此之间亦有方向及地域的相应配合。不可不观察由观察者视野所显方向的均一，亦不可只凭视线呈现而以为方向的均一。书籍主人以指引各方向、观其手指所定，而导引意欲所在之地。有些人只看不观，则迷惑于其中。于是应领悟仅凭肉眼之见不能成均一导引，亦应观智者调述经义时，心中观察后予以引领。

Samuṭṭhānasaṃvaṇṇanā adhippāyasaṃvaṇṇanā padatthasaṃvaṇṇanā vidhianuvādasaṃvaṇṇanā nigamanasaṃvaṇṇanāti vā, payojanasaṃvaṇṇanā piṇḍatthasaṃvaṇṇanā anusandhisaṃvaṇṇanā codanāsaṃvaṇṇanā parihārasaṃvaṇṇanāti vā, upogghāṭasaṃvaṇṇanā padaviggahasaṃvaṇṇanā padatthacālanasaṃvaṇṇanā paccupaṭṭhānasaṃvaṇṇanāti vā, tathā ekanāḷikākathā caturassakathā nisinnavattikākathāti vā āgatā.

起显事之叙述、决意意向之叙述、语词内容之叙述、规则释义之叙述、结论之叙述、用途之叙述、主要论点之叙述、探讨之叙述、劝导之叙述、排除异议之叙述、揭示之叙述、条理分类之叙述、语词内容展开之叙述、记录追踪取证之叙述等，乃至独篇论述、四百论述、论立论、座论之类现已出现。

Tattha samuṭṭhānaṃ nidānameva. Vidhianuvādo visesavacanameva. Upogghāṭo nidānameva. Cālanā codanāyeva. Paccupaṭṭhānaṃ parihārova.

其中起显事即为开题，规则释义即为重点词汇的说明，揭示即为开端动机，展开即为劝导，追踪取证即为排除异议。

Pāḷiṃ vatvā ekekapadassa atthakathanasaṅkhātā saṃvaṇṇanā ekanāḷikākathā nāma.

传述巴利语时，对每个词之义理解说谓之叙述，名为独篇论述。

Paṭipakkhaṃ dassetvā paṭipakkhassa upamaṃ dassetvā sapakkhaṃ dassetvā sapakkhassa upamaṃ dassetvā kathanasaṅkhātā saṃvaṇṇanā caturassakathā nāma.

陈述对立面，举对立面之比喻，陈述正面，举正面比喻，此种多说法叙述，名为四百论述。

Visabhāgadhammavaseneva pariyosānaṃ gantvā puna sabhāgadhammavaseneva pariyosānagamanasaṅkhātā saṃvaṇṇanā nisinnavattikākathā nāma.

「分段法」之性质终结，亦如「合段法」之性质终结；此指完成分段法性质终了后，复归于合段法性质终了称为叙述「坐伏体现」之说。

Tā sabbā saṃvaṇṇanāyopi desanāhārādīsu nettisaṃvaṇṇanāsu antogadhāyeva. Tenāha ‘‘yattakā hi suttassa saṃvaṇṇanāvisesā, sabbe te nettiupadesāyattā’’ti. Evaṃ ettāvatā etaparamatā daṭṭhabbā . Hetuphalabhūmiupanisāsabhāgavisabhāgalakkhaṇanayādayo pana aṭṭhakathāyaṃ (netti. aṭṭha. 4 dvādasapada) vitthārato vuttāti na vitthārayissāmīti.

所有此类叙述中，于开头称为「导引叙述」藏于其中。因此谓曰：「一切经文叙述之特别性质，皆由此导引说辞所作。」如是者，当以此为限度而观察。至于依因果、果报、地品、结语、部分合分等特点，详细记载于注疏中（见导引注疏第四十二节），本处不再加以展开。

Iti sattibalānurūpā racitā · 如是依力能相应而造

Niddesavāraatthavibhāvanā niṭṭhitā. · 释门义阐明已毕。