4. Kumārapañhā · 4. 童子问随附
4. Paṭiniddesavāraatthavibhāvanā四、复释段义的阐明
1. Desanāhāravibhaṅgavibhāvanā一、开示导法分别的阐明
§5
5. Evaṃ hārādayo sarūpato ācariyena uddesato uddiṭṭhā, niddesato ca niddiṭṭhā, amhehi ca ñātā, atha kasmā puna ‘‘tattha katamo desanāhāro’’tiādiko āraddhoti ce? Veneyyānaṃ tividhattā. Veneyyā hi atitikkhapañño nātitikkhapañño mandapaññoti tividhā honti. Tesañhi atitikkhapaññassānurūpaṃ hārādayo uddesato uddiṭṭhā, nātitikkhapaññassa anurūpaṃ niddesato niddiṭṭhā, idāni mandapaññassānurūpaṃ hārādayo vibhajitvā dassetuṃ ‘‘tattha katamo desanāhāro’’tiādiko vibhaṅgavāro āraddho. Aṭṭhakathāyaṃ pana ‘‘evaṃ hārādayosukhaggahaṇatthaṃ gāthābandhavasena sarūpato niddisitvā idāni tesu hāre tāva paṭiniddesavasena vibhajituṃ ‘tattha katamo desanāhāro’tiādi āraddha’’nti (netti. aṭṭha. 5) vuttaṃ.
第五节。此处诸种要义，均由导师依其形相而阐释，既有所示现，又有所指示，亦为我等亲近者所共知。那么为何又启示“在那里何为依教内容”的议题？乃依据违越慧（戒律之智慧）之三种分类。所谓违越慧有三，即超越过失的慧、未超越过失的慧与迟钝的慧。就此而言，与超越慧相应的要义由导师阐释、示现，与未超越慧相应的要义由导师指示、标示。现今又按迟钝慧分类，将要义分派，以便教授“在那里何为依教内容”等问题，引入详细解释阶段。论中云：“此乃用诗句结构鲜明而详尽标示要义，现以此等条理性要义再次标示‘在那里何为依教内容’等议题，已然开始。”（净智论第八章第五节）
Tattha ye hārādayo uddesaniddesesu niddiṭṭhā, tattha hārādīsu katamo desanāhāroti ce? Yā ‘‘assādādīnavatā’’tiādigāthā (netti. 4) vuttā, sā ayaṃ gāthā niddesavasena desanāhāro nāma, tassa ‘‘assādādīnavatā’’tiādi (netti. 4) niddesassa idāni mayā vuccamāno ‘‘ayaṃ desanāhāro kiṃ desayatī’’tiādiko vitthārasaṃvaṇṇanāviseso desanāhāravibhaṅgo nāmāti yojanā. ‘‘Ayaṃ desanāhāro kiṃ desayatī’’ti pucchitabbattā pucchaṃ ṭhapetvā ‘‘imaṃ desayatī’’ti niyametvā dassetuṃ ‘‘ayaṃ desanāhāro kiṃ desayati? Assādaṃ ādīnava’’ntiādi vuttaṃ. Tattha ayaṃ desanāhāro kiṃ desayatīti ce ? Assādaṃ desayati saṃvaṇṇeti vitthāreti, ādīnavaṃ desayati…pe… vitthāreti, nissaraṇaṃ desayati…pe… vitthāreti, phalaṃ desayati…pe… vitthāreti, upāyaṃ desayati…pe… vitthāreti, āṇattiṃ desayati saṃvaṇṇeti vitthāretīti yojano.
关于那些由导师阐释与指示的要义，便是“在哪里何为依教内容”的探讨。所谓依教内容，即是“远离烦恼等之苦恼”的相关诗句（净智论第四节）所述。此一诗句作为指示，统称为依教内容。其内“远离烦恼”等之诗句现今称为指示词，由我解说为“此即依教内容何以呈现”的详细说明。这种详细分解，称为依教内容的分析。问曰：“此依教内容何以阐说？”即先设问、规定“此阐说”，继而演示，如论中所述“此阐说所展示者即远离烦恼”等内容。详细地说即说明远离烦恼、苦恼、解脱、果位、善巧方法及对治六尘的阐述，是为依教内容的分析。
Ettha ca ‘‘ayaṃ desanāhāro’’ti saddo pubbāparāpekkhoti daṭṭhabbo. ‘‘‘Assādādīnavatā’tiādigāthāyaṃ (netti. 4) dassitā ime assādādayo kattha saṃvaṇṇetabbe pāḷidhamme āgatā’’ti pucchitabbattā ‘‘dhammaṃ vo, bhikkhave, desessāmī’’tiādi vuttaṃ. ‘‘‘Assādādīnavatā’tiādigāthāyaṃ (netti. 4) dassitā ime assādādayo kattha saṃvaṇṇetabbe pāḷidhamme āgatā’’ti pucchitabbattā ‘‘dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmī’’ti paṭiññātabbe pāḷidhamme saṃvaṇṇetabbe ye assādādayo āgatā, te ayaṃ desanāhāro desayatīti adhippāyo.
这里“依教内容”一辞须从前后文相互依存的关系来理解。既然“远离烦恼等”诗句（净智论第四节）已展现，那么当问其于巴利文法或教义中的出处何在时，应当回答“比库们，我为汝等当宣讲法，起初善、中间善、终极善，且涵摄完备纯净之梵行”之语已被说出。如此，此“远离烦恼等”显现于巴利语言法中的先决条件已明，应以此作为依教内容，予以宣说与证成。
Tattha dhammasaddo pariyattisaccasamādhipaññāpakatipuññāpattiñeyyādīsu bahūsu atthesu pavatto, tathāpi idha pariyattidhammeyeva pavattoti daṭṭhabbo. Atthuddeso pana aṭṭhakathāyaṃ (netti. aṭṭha. 5) vutto, tasmā idha mayā na vutto. Vo-kāropi upayogakaraṇapadapūraṇasampadānatthesu dissati ca, tathāpi idha sampadānatthevāti daṭṭhabbo. Bhikkhanti yācanti sīlakkhandhādayo, paccaye vā kāyaviññattiyāti bhikkhū, saṃsāre bhayaṃ ikkhanti paccavekkhantīti vā bhikkhū. Bhikkhaveti te bhikkhū ālapati, kimatthāyāti attano mukhābhimukhaṃ katvā dhammassavane atiussāhane niyojetuṃ ālapatīti veditabbo.
就此“法”一词涵盖诸多义项，如译述真理的确证智慧、功德及其他含义，然而本论明确指出此处指涉的仅为译述的法义。此义如论中第五节所述，故未赘述于我。虽言“语句之完备与应用之完善”可见，在此仅显其完备性。诸比库乞求正法及以戒为根之事，或因身心之缘起，比库具足证见世间苦难之情景，故称之为比库。由此可推知，比库一词，乃泛指以身心与法闻修习正法者，精进励志于法闻思修。
Dhammaṃ desessāmīti nāhaṃ issaratāya tumhe aññaṃ kiñci kāreyyāmi, dhammaṃyeva desessāmi, desento ca na aññesaṃ dhammaṃ sutvā sutamayañāṇānusārena desessāmi, anāvaraṇañāṇena sabbañeyyadhammesu paccakkhakāritāya idāni mayāyeva pavattiyamānaṃ dhammaṃ ahaṃ desessāmīti paṭijānāti. Ādimhi kalyāṇaṃ ādikalyāṇaṃ, ādi kalyāṇametassāti vā ādikalyāṇaṃ. Sesesupi eseva nayo. Ādikalyāṇādayo cettha atthakalyāṇādivasena vuttāti daṭṭhabbā. Tenāha – ‘‘sīlena ādikalyāṇaṃ, samādhinā majjhekalyāṇaṃ, paññāya pariyosānakalyāṇaṃ. Buddhasubuddhatāya vā ādikalyāṇaṃ, dhammasudhammatāya majjhekalyāṇaṃ, saṅghasuppaṭipattiyā pariyosānakalyāṇaṃ. Atha vā ugghaṭitaññuvinayanena ādikalyāṇaṃ, vipañcitaññuvinayanena majjhekalyāṇaṃ, neyyapuggalavinayanena pariyosānakalyāṇaṃ. Ayamevattho idhādhippeto’’ti (netti. aṭṭha. 5).
我说「当宣讲法」，非为自我炫耀，亦不作他用，确为宣说法而宣说。且宣说之法，非仅因听闻他法而禅定传述，乃凭无障碍智慧，洞明一切可知之法，正如此时由我现起宣说。所谓“起初善”为开端之善法，意指善德初现；“初善”与“善起”亦含此义；“后续善”指善法中间境地；“终极善”为善法之炬终，圆满之义。此“善法”既指法义，也指梵行德行等脉络。显见“起初善、中间善、终极善”即为此义。故释曰：起初善为戒，后续善为定，终极善为慧。或曰依觉悟之佛陀境界为起初善，具足佛法真谛为中间善，圆满圣僧遵行为终极善。或谓依论藏诠释，解行等为三善。此即为此处欲昭示之义（净智论第八章第五节）
Arīyati ñāyatīti attho, ara-dhātuyā nippariyāyato ñāṇappadhāno ārammaṇikacittuppādo attho, ṭhānūpacārato atthassa ñātabbassa ārammaṇapaccayasatti attho, iti-saddena sāyeva satti parāmasīyati, ārammaṇapaccayasattisahito ārammaṇapaccayasaṅkhāto ñātabbo attho ta-paccayassa atthoti dhātupaccayānaṃ atthaviseso daṭṭhabbo. Asati bhavatīti vā attho, saha atthena yo dhammo vattatīti so dhammo sāttho, atthena samannāgato vā dhammo sāttho, saṅkāsanādichaatthapadasamāyogato vā sāttho. Ayamevattho idhādhippeto nettivisayattā. Sampannaṃ byañjanaṃ yassa dhammassāti sabyañjano. Sithiladhanitadīgharassagarulahusambandhavavatthitavimuttaniggahitasampannattā , akārantādiitthiliṅgādiekavacanādisampannattā, pamādalekhādirahitattā ca avayavo sampanno taṃsamūhattā dhammo sampannabyañjano nāma, akkharādichabyañjanapadasamāyogā vā sabyañjano. Ayamevattho idhādhippeto. Imasmiṃ ayaṃ ūno, so netabbo pakkhipitabboti upanetabbābhāvato kevalaparipuṇṇo, sīlakkhandhasamādhikkhandhapaññākkhandha- vimuttikkhandhavimuttiñāṇadassanakkhandhapāripūriyā vā kevalaparipuṇṇo. Idhāyaṃ atireko, so apanetabboti vatvā apanetabbābhāvato parisuddho, caturoghanittharaṇatthāya, lokāmisanirapekkhatāya pavattiyamānattā vā parisuddho. Seṭṭhattā brahmacariyaṃ, brahmānaṃ vā seṭṭhānaṃ ariyānaṃ cariyaṃ brahmacariyaṃ, pabbajjabrahmacariyamaggabrahmacariyasāsanabrahmacariyādīsu sāsanabrahmacariyaṃ pakāsayissāmi, paridīpayissāmīti attho.
“圣智应知”者之义，乃非空论之空，而是指对义理深入彻底之智慧专注、精神投入与心生起之缘起。指诸义之主体应当依凭的起缘条件关系。谓“义”与“条件”相互依存、相互决定，称之为“缘义相依”。所谓“有者谓之义”，即此义之被确立条件随同而存，此义即为意义。或谓“义”即条件所附之义。此语具详尽复合含义，属净智论核心范围。所谓“具足之义”，指实用之法义，涵含充分修饰齐备，释其材质，字词完整不缺。此含义具严密语法与文法场域之广泛应用，也具完整义理表现力。于此乃属净智论所示首推法义，再以“严格之教理体系因缘条件”为依归，辩释义理及其表征。此处之“归纳”与“释义”均指示净智论意旨。本章与前章对义理解构详尽，故包含有全法法相三学次第圆融，及彼法三学所成就之各自圆满无缺，显示于具戒具定具慧之解脱境界。况此更深理义为释迦诸佛梵行教义之最高宗义，故此释显殊胜无比圆尽之菩萨道象。
‘‘Dhammaṃ vo, bhikkhave, desessāmi…pe… pakāsessāmī’’ti paṭiññātabbe pāḷidhamme āgate assādādayo desanāhāro desayati saṃvaṇṇeti vitthāretīti ācariyena sāmaññavaseneva vuttaṃ, tasmā desanāhāro idha pāḷiyaṃ āgataṃ imaṃ assādaṃ desayati, idha pāḷiyaṃ āgataṃ imaṃ ādīnavaṃ desayatītiādi viseso na viññātabbo, ‘‘kathaṃ viññātabbo’’ti pucchitabbattā ‘‘idha pāḷiyaṃ āgato ayaṃ assādo, idha pāḷiyaṃ āgato ayaṃ ādīnavo’’ti visesaṃ niyametvā upalakkhaṇanayena dassetuṃ ‘‘tattha katamo assādo? Kāmaṃ kāmayamānassā’’tiādi āraddhaṃ. Tattha tatthāti tassaṃ ‘‘assādādīnavatā’’tiādigāthāyaṃ niddiṭṭhesu visayavisayibhedesu assādesu katamo assādo tattha tesu pāḷidhammesu kattha pāḷiyaṃ āgatoti pucchitvā –
『诸比库，我当为汝等宣说法……我当明示』者，于巴利法中应当知晓的语句，指传出愿望与宣说内容的教法依止。由此，宣说文体在此以巴利法出现，宣说此愿望，在此以巴利法出现此难得法义等，诸此种种特殊之处，无须疑问。若问如何理解，因此处以巴利语显现此愿望与此难持之处，此义依规定以紧密区别特征及明示方法为示范起端。其时何为愿望？即为『欲求所欲之欲望』等起始内容。以此区分所阐释的愿望，在相关巴利文句分科里，复当问：「此愿望为何种？于巴利法中何处现此巴利文？」
‘‘Kāmaṃ kāmayamānassa, tassa cetaṃ samijjhati;
『欲求所欲者，其心贪染；』
Addhā pītimano hoti, laddhā macco yadicchatī’’ti. (su. ni. 772; mahāni. 1) –
『心得满足时，生欢喜，如获所欲物』（见瑜伽师地论注772，及大念处经1）——
Idha pāḷigāthāyaṃ yo visayabhūto assādo āgato, so ayaṃ assādetabbo assādo desanāhārassa visayoti. Aṭṭhakathāyaṃ pana –
在此巴利赞句中，所现愿望，实为此宣说内容中愿望之对象，即法中缘起此愿欲之处，应当愿求之愿望也。然于注疏中说——
‘‘Evaṃ bhagavatā desito, pakāsito ca sāsanadhammo yesaṃ assādādīnaṃ dassanavasena pavatto, te assādādayo desanāhārassa visayabhūtā yattha yattha pāṭhe savisesaṃ vuttā, tato tato niddhāretvā udāharaṇavasena idhānetvā dassetuṃ ‘tattha katamo assādo’tiādi āraddha’’nti (netti. aṭṭha. 5) vuttaṃ.
『世尊如是宣说、明示教法，是由其愿望及难持等之显现起始所传者，斯诸愿望乃法中缘起视相所显，并依文本分别取舍，举例说明此中何者是愿望，遂发此欲求之始理解。』（见《净网藏》注疏第8卷第5）如是称述。
Tattha assādīyateti assādo, assādetabbo vatthukāmo. Kāmīyateti kāmo, vatthukāmo ca. Taṃ kāmayatīti kāmayamāno, satto. Tassa pītiyā yuttaṃ mano etassāti pītimano. Manati jānātītiādivacanatthena macco. Kāmaṃ kāmitabbaṃ vatthu kāmayamānassa tassa sattassa etaṃ kāmitabbaṃ vatthu sace samijjhati, evaṃ sati so satto addhā pītimano hoti. Yo macco yaṃ vatthuṃ icchati, taṃ vatthuṃ so macco laddhā addhā pītimano hotīti gāthāyattho daṭṭhabbo.
于此，『愿望称』即为欲望、所欲之物。『所求』即心欲求、所希求之。因而『欲求』意即正在欲求之存在，或称为『有情』。由其喜悦所感知，心有所乐，谓其欢喜。此喜乐由心知之意义，如若谓之心乐之存在。欲求所欲之物，为此欲求之者心所乐之对象，若心生欢喜，则彼有情便觉满足。是故称有情欲求其所喜之物，彼得所欲，心随治解心生欢喜者，乃为纯粹所欲之欢喜，正应以此赞句意涵语义解说。
‘‘Kāmaṃ …pe… pītimano hotī’’ti ettakameva avatvā ‘‘laddhā macco yadicchatī’’ti vuttattā lobhanīyaṃ vatthuṃyeva laddhā pītimano na hoti, atha kho patthetabbaṃ pūjetabbanti sabbaṃ laddhā macco pītimano ca hotīti atirekattho daṭṭhabbo.
谓『欲爱…至…生喜悦』者，若仅于此止便罢，复言『既得死患』，说明若执此贪爱，生死更为贪著，故必生喜悦之心则不能得。然则，理当思惟、敬礼一切诸有为法，且于生死中生喜悦，乃为有别含义，此当详察。
Visayabhūto assādetabbo assādo idha pāḷiyaṃ gāthāyaṃ āgatoti ācariyena vibhatto, amhehi ca ñāto, ‘‘dukkhadomanassādibhedesu ādīnavesu katamo ādīnavo kattha pāḷidhamme āgato’’ti pucchitabbattā ‘‘tattha katamo ādīnavo? Tassa ce kāmayānassā’’tiādi āraddhaṃ. Tattha tatthāti tassaṃ ‘‘assādādīnavatā’’tiādigāthāyaṃ niddiṭṭhesu dukkhadomanassādīsu ādīnavesu katamo ādīnavo tattha tesu pāḷidhammesu kattha pāḷiyaṃ āgatoti pucchitvā –
斯时，师闻巴利偈曰：应当斟酌「界境所缘」；吾等友已知故，当问『苦、忧等缠累所起之由，是何缠累？这些巴利语词汇从何而来？』如是应问，且问曰『彼处之缠累为何？假使为欲望之苦缠累云云』。故举此偈试释，示明在苦忧缠累中什么缠累为由、彼等巴利词义来自彼处，设问如此。
‘‘Tassa ce kāmayānassa, chandajātassa jantuno;
『欲望所生之有情，生于渴爱之：(欲望生起者)，』
Te kāmā parihāyanti, sallaviddhova ruppatī’’ti. (su. ni. 773; mahāni. 2) –
『诸欲离去时，犹如箭破草叶』(长部经注773页，大部第2册)
Idha pāḷigāthāyaṃ yo domanassasaṅkhāto ādīnavo āgato, so ayaṃ domanassasaṅkhāto ādīnavo desanāhārassa visayoti.
此处巴利偈所言以忧苦为名之缠累者，实指烦恼教法中主旨所在。
Gāthāyaṃ pana kāmayati icchatīti kāmayāno. Atha vā yāyati gacchatīti yāno, kāmena yāno kāmayāno, tassa. Chando jāto yassa so chandajāto, tassa. Vijjhīyateti viddho, sallati pavisatīti sallo, sallena viddho sallaviddho. Kāmaṃ kāmayānassa chandajātassa jantuno ye kāmā labhitabbā, te kāmā kenaci antarāyena yadā parihāyanti, tadā so jantu ruppati. Kīdisova ruppati? Ayomayasallaviddho migo ruppati iva, parihīnakāmo jantu ruppatīti daṭṭhabbo. Ettha ca ‘‘ruppatī’’tivacanena domanassuppatti dassitāti daṭṭhabbā.
偈言「欲望者」即「渴望者」。或谓「行驶者」即行者，欲望引发者也。渴望生于欲者，意谓生出渴望。剑锐犹如穿入之箭，箭借箭尖穿入树叶，树叶因箭入而破。欲望之诸乐若被障碍时，即彼有情便伤感苦恼，可比拟为遭破坏之树叶，如是有情因贪欲受到阻碍而苦恼生起。此「破坏」一词用以彰显苦之生起。
Domanassabhūto ādīnavo idha pāḷiyaṃ āgatoti ācariyena vibhatto, amhehi ca ñāto, ‘‘magganibbānavasena duvidhesu nissaraṇesu katamaṃ nissaraṇaṃ kattha pāḷiyaṃ āgata’’nti pucchitabbattā ‘‘tattha katamaṃ nissaraṇaṃ? Yo kāme parivajjetī’’tiādi āraddhaṃ. Tattha tatthāti tassaṃ ‘‘assādādīnavatā’’tiādigāthāyaṃ niddiṭṭhesu magganibbānavasena duvidhesu nissaraṇesu katamaṃ nissaraṇaṃ tattha tesu pāḷidhammesu kattha pāḷidhamme āgatanti pucchitvā –
因在此教法中，烦恼生起为苦之缘，由此世尊为师宣说，且我们等悟知，便当问：“依依止涅槃之二种解脱中，何者为解脱？解脱之所在，教法中是如何称说？”及问：“何谓解脱？何谓远离欲乐？”等而启发之。于此，针对『烦恼等苦恼』之苦谛偈颂所示，讨论依依止涅槃之双重解脱中何种为解脱？及彼教法中缘法何在，复而询问——
‘‘Yo kāme parivajjeti, sappasseva padā siro;
“远离欲乐者，其多如足头皮肤一样清净；
Somaṃ visattikaṃ loke, sato samativattatī’’ti. (su. ni. 774; mahāni. 3) –
于世间纯净无染，具足了知而安住。”（增支部774卷，摩诃尼柯耶第三卷）——
Idha pāḷigāthāyaṃ yaṃ samativattanakaraṇaṃ maggasaṅkhātaṃ nissaraṇaṃ āgataṃ, taṃ idaṃ maggasaṅkhātaṃ samativattanakaraṇaṃ nissaraṇaṃ desanāhārassa visayanti.
由此教法偈颂中，所说依赖道路名义的解脱，谓之远离欲乐，是此依止涅槃中依道路解脱教法的主题涵义。
Gāthāyaṃ yoti jhānalābhī vā ariyo vā. Kāmeti vuttappakāro vatthukāmo. Tesu pavattachandarāgassa vikkhambhanena vā samucchindanena vā parivajjeti. Kiṃ parivajjeti iva vajjeti? Sappassa siro siraṃ cakkhumā puriso disvā padā pādena parivajjeti iva, evaṃ parivajjeti. Sato satisampanno so puggalo loke rūpādīsu visattikaṃ imaṃ taṇhaṃ yena maggena samativattati saṃ suṭṭhu atikkamitvā vattati, idaṃ maggasaṅkhātaṃ samativattanakaraṇaṃ ekadesaṃ nissaraṇaṃ nāmāti yojetabbaṃ. ‘‘Pādā’’ti vattabbe ākārassa rassaṃ katvā ‘‘padā’’ti vuttaṃ. Pādāti ca pādena yathā ‘‘amohabhāvā amohabhāvenā’’ti. Tena vuttaṃ ‘‘attano pādenā’’ti (netti. aṭṭha. 5).
偈中“彼者”指得禅定果位圣者。所谓“远离”，乃指欲境执着之断除。于彼圣者欲爱生起之弊病，乃为消除、断绝。所谓“远离”即“割斷”欲界如足皮肤等欲浊之染，使其不沾，故谓“远离”。具足念慧之人以智慧观察色等，而斩断此渴爱，得以安住于道，胜解脱中即称为“一法解脱”。论者于“足”字或断解为皮肤，或释谓足部以示明：“如无明幻象以相应，是名‘自身以足为境界’。”（净行释第五讲）
Ekadeso visayasaṅkhāto assādo idha pāḷiyaṃ āgatoti ācariyena vibhatto, amhehi ca ñāto, ‘‘ekadeso visayisaṅkhāto assādo kattha pāḷiyaṃ āgato’’ti pucchitabbattā ‘‘tatthakatamo assādo? Khettaṃ vatthu’’ntiādi āraddhaṃ. Atha vā ‘‘tattha katamo assādo? Khettaṃ vatthu’’ntiādi kasmā evaṃ āraddhaṃ, nanu ‘‘tattha katamo assādo? Kāmaṃ kāmayamānassā’’tiādinā assādo vibhatto? Saccaṃ, assādo pana duvidho visayavisayivasena, tasmiṃ visayasaṅkhāto assādo pubbe vibhatto, idāni visayisaṅkhātaṃ assādaṃ vibhajituṃ ‘‘tattha katamo assādo? Khettaṃ vatthu’’ntiādi āraddhaṃ. Tattha tatthāti tassaṃ ‘‘assādādīnavatā’’tiādigāthāyaṃ niddiṭṭhesu visayavisayibhedesu assādesu katamo assādo tattha tesu pāḷidhammesu kattha pāḷiyaṃ āgatoti pucchitvā –
又论至于依缘所起的烦恼，谓之一法所摄的“苦恼”者，据老师宣说及我们等所悟，应问：“此处苦恼，依何缘起？所在何处？”及“此处苦恼为何？乃因欲爱而起乎？”如是发问。因确实苦恼分为两类与二缘相应，过去已述一缘之苦恼，今为区分缘起的苦恼，便问：“此苦恼依何缘起？所在何处？”此处，即按“烦恼生起之苦”为旨意韵语，论析被区分的苦恼缘法何在，及教法中用何言说此类苦恼。
‘‘Khettaṃ vatthuṃ hiraññaṃ vā, gavāssaṃ dāsaporisaṃ;
田地、房屋或黄金，牛群以及奴仆仆役，
Thiyo bandhū puthū kāme, yo naro anugijjhatī’’ti. (su. ni. 775; mahāni. 4) –
妻子、兄弟、儿女、欲望，凡人所贪恋者也。
Idha pāḷigāthāyaṃ yo anugijjhanasaṅkhāto assādo āgato, so ayaṃ anugijjhanasaṅkhāto visayiassādo desanāhārassa visayoti.
此处巴利歌偈所称的“贪恋”，是一种感受的产生，这种“贪恋”即为教义中所说的以感受为对象的贪恋。
Gāthāyaṃ khettanti khipīyanti bījāni ettha ṭhāneti khettaṃ. Khipantānaṃ janānaṃ khipanakiriyā khipa-dhātuyā mukhyattho, khipanakiriyājanako cittuppādo phalūpacārattho, tassa cittuppādassa upanissayapaccayabhūtassa kedārassa viruḷhāpanasatti phalūpacārattho, iti-saddena sā viruḷhāpanasattiyeva parāmasīyati, tassā sattiyā patiṭṭhaṃ kedārasaṅkhātaṃ ṭhānaṃ ta-paccayattho. Esa nayo tīsu piṭakesu evarūpesu ca vacanatthesu yathārahaṃ nīharitvā gahetabbo. Vapanti patiṭṭhahanti etthāti vatthu. Aparaṇṇādīnaṃ patiṭṭhahanaṃ vapa-dhātuyā mukhyattho, ṭhānassa patiṭṭhāpanasatti phalūpacārattho, iti-saddena sā patiṭṭhāpanasatti parāmasīyati. Tassā sattiyā patiṭṭhaṭṭhānaṃ ta-paccayattho. Khettaṃ pana pubbaṇṇavirūhanaṭṭhānaṃ, vatthu aparaṇṇavirūhanaṭṭhānaṃ.
歌偈中“田地”意指土地，因土地能使种子快速生长而名之。种子快速生长的人，快速行事的人，是由心起作用而致果实成熟的，如同心生为生长的条件，水稻田就具足了水稻成熟增长的条件，此为水稻生长的所依之处。此理应在三藏及相关语句中明了采纳。文中“瓦帕”和“帕蒂塔”指是地面。“瓦帕”指种子栽植等生命活动的主要条件，依此产生和增长；“帕蒂塔”注释为安置或安立。在原文中，田地指前者的生长基础，房屋指后者的安置之处。
Hinoti pavattati pītisomanassanti hi, kiṃ taṃ? Pītisomanassaṃ, rāti pavatteti jātarūpanti raṃ, kiṃ taṃ? Jātarūpaṃ, hiṃ ranti hiraṃ, dutiyātappurisasamāso. Ñāpeti tosetīti ñaṃ, kiṃ taṃ? Jātarūpaṃ. Hiraṃ hutvā ñaṃ hiraññaṃ, pavattamānaṃ pītisomanassaṃ pavattetvā jane visesena tosetīti attho gahetabbo. Vā-saddo vuttāvuttatthasamuccayattho. Gacchanti visesenāti gāvo, rattindivaṃ asanti bhakkhanti visesenāti assā, gāvo ca assā ca gavāssaṃ. Dātabbaṃ paṭhamaṃ dentīti dā, asanti bhakkhantīti asā, datvā asā dāsā, sāmikānaṃ dātabbaṃ paṭhamaṃ datvā pacchā asanti bhakkhantīti attho. Sāmikehi vā dinnaṃ asanti bhakkhantīti dāsā, dukkhena kasirena asanti pavattantīti vā dāsā,. Mātāpitūnaṃ hadayaṃ purentīti purisā, puraṃ hitaṃ vā isanti gavesantīti purisā. Buddhapaccekabuddhacakkavattibhāvaṃ pureti kammanti puraṃ, kiṃ taṃ? Balavakammaṃ, puraṃ isanti sīlenāti vā purisā. Purisā eva hi sammāsambuddhapaccekabuddhacakkavattibhāvaṃ gacchanti. ‘‘Puri uccaṭṭhāne sentīti vā purisā. Purisā hi mātūnaṃ pituṭṭhāne ṭhitā’’ti ime vacanatthā vuttappakārā yuttāyeva atthasambhavato. Dāsā ca purisā ca dāsaporisaṃ, majjhe vuddhi. Ettha ca dāsaggahaṇena dāsīpi gahitā. Dāsā dukkaṭajanā, purisā sukhitajanāti viseso daṭṭhabbo. Ṭhanti patiṭṭhahanti ettha mātugāme puttadhītāti thiyo. Narasaddassa viggahattho heṭṭhā vuttova.
“ۍ霍尼”意为喜乐的起生行，如喜乐起而生欣悦；“喜乐”可理解为烦恼的对治；“何以故”——喜乐而起，是一种促使心生喜悦的因，由第二人与所欲之人产生关联。赞叹意谓满足。例证中“何以故”即种种导致喜乐的起因。牛群特别指出白天行走觅食和夜间留栖之别，牛与仆人都是属牛群之范畴。先给予与后享用者之间存在关系，女仆受雇后为主人服务。亦有因内心不安而起烦恼，男人寻求产业和福祉，如佛陀、独觉佛和转轮圣王的威力为先导。这里的“寻求”和“标准”，即是指以正行持守的力量观念，因为仅有正见的男人会沿循佛陀及诸佛的教化。此处“村落”意谓父母家及子女之家，男人在母亲父亲之家居住，先述语义均合理合适。奴仆与男人共称“奴仆仆役”，中间增进关系。此处奴仆多属女仆。奴仆多为恶劣之人，男人多为善良之人，是显明其区别。此处以“守护家园之男女子女”分别说明居住及安置。下文亦有相似用法，以“男人”名义代称。
Ekadeso domanassasaṅkhāto ādīnavo idha pāḷigāthāyaṃ āgatoti ācariyena vibhatto, amhehi ca ñāto, ‘‘dukkhasaṅkhāto ādīnavo kattha pāḷiyaṃ āgato’’ti pucchitabbattā ‘‘tattha katamo ādīnavo? Abalā naṃ balīyantī’’tiādi āraddhaṃ. Atha vā ‘‘tattha katamo ādīnavo? Abalā naṃ balīyantī’’tiādi kasmā evaṃ āraddhaṃ, nanu ‘‘tattha katamo ādīnavo? Tassa ce kāmayānassā’’tiādinā ādīnavo vibhattoti? Saccaṃ, ādīnavo pana bahuvidho dukkhadomanassādivasena, tasmiṃ bahuvidhe ādīnave ekadeso domanassasaṅkhāto ādīnavo pubbe vibhatto, idāni dukkhasaṅkhātaṃ ādīnavaṃ vibhajituṃ ‘‘tattha katamo ādīnavo? Abalā naṃ balīyantī’’tiādi āraddhaṃ. Tattha tatthāti tassaṃ ‘‘assādādīnavatā’’tiādigāthāyaṃ niddiṭṭhesu dukkhadomanassādīsu ādīnavesu katamo ādīnavo tattha tesu pāḷidhammesu kattha pāḷidhamme āgatoti pucchitvā –
有一处称为“忧苦烦恼根本”的烦恼障碍，在巴利歌偈中被称为“烦恼忧苦根本”，教师为此感到疑惑，问我们亲属：“烦恼忧苦根本究竟来自何处？”进一步问道：“什么烦恼障碍？弱者谁能战胜它？”等等。为何发起如此疑问？莫非“什么烦恼障碍？若是因欲爱而生的烦恼”之说与教义不同呢？实则烦恼障碍种类繁多，以不同的痛苦忧苦为表现形式，其中有一种忧苦烦恼根本，早已被阐释，为便于现在分析烦恼忧苦根本而诘问：“什么烦恼障碍？弱者谁能战胜它？”如此追问。此处即针对“来自欲望的烦恼根本”歌偈所论及的苦恼忧苦之烦恼根本中，何种烦恼障碍，及其在巴利教义中归于何处，进行了探询。
‘‘Abalā naṃ balīyanti, maddantenaṃ parissayā;
『无力者不能胜过彼，因骄慢而生忧患；』
Tato naṃ dukkhamanveti, nāvaṃ bhinnamivodaka’’nti. (su. ni. 776; mahāni. 5) –
『于是痛苦不随彼，如同水裂船无法并行。』（净行品第776偈；《大念处经》卷5）－
Idha pāḷigāthāyaṃ yo dukkhasaṅkhāto ekadeso ādīnavo āgato, so ayaṃ dukkhasaṅkhāto ekadeso ādīnavo desanāhārassa visayoti.
此处巴利偈文中，将苦难称作“一处所生的危险”，此即所谓之“一处所生的危险”，是教说的主题所在。
Gāthāyaṃ natthi balaṃ etesaṃ kilesānanti abalā. Kasmā kilesā abalā hontīti? Kusalehi pahātabbattā. Naranti khettādikāme anugijjhantaṃ naraṃ, saddhābalādivirahato vā abalaṃ taṃ naraṃ balīyanti abhibhavanti. Kiñcāpi kilesā kusalehi pahātabbattā abalā honti, tathāpi kāmamanugijjhantaṃ saddhābalādivirahitaṃ abhibhavituṃ samatthā bhavanti. Maddantenaṃ parissayāti kāmagiddhaṃ kāme pariyesantaṃ, kāmaṃ rakkhantañca enaṃ naraṃ pari samantato paripīḷetvā ayanti pavattantīti parissayā, sīhabyagghādayo ceva kāyaduccaritādayo ca maddanti. Tato tehi parissayehi abhibhūtaṃ naṃ naraṃ jātiādidukkhaṃ anveti anugacchati. Kimiva anveti? Udakaṃ bhinnanāvaṃ anveti iva, evaṃ anvetīti attho.
此偈无言及烦恼有力量，称烦恼为无力者。何以烦恼称为无力者？因其可被善行所断除。譬如人类因盼望田地等欲望者，而被欲望所引导；但若人戒除信心等力量，则能胜过彼人。虽烦恼因善法而无力，然彼人仍能胜服随欲望心，弃信心等力量。所谓因骄慢而生忧患者，是指追求欲乐、守护欲乐者，四面八方围困此人、逼迫此人而令其陷入困境。狮虎等及诸恶行皆能骄慢此人，因被诸忧患缠绕，彼之生死轮回苦难因而随行，如同破裂船随流水行进一般，此即此偈意趣。
Ekadesaṃ maggasaṅkhātaṃ nissaraṇaṃ idha pāḷigāthāyaṃ āgatanti ācariyena vibhattaṃ, amheti ca viññātaṃ, ‘‘nibbānasaṅkhātaṃ ekadesaṃ nissaraṇaṃ kattha pāḷidhamme āgata’’nti pucchitabbattā ‘‘tattha katamaṃ nissaraṇaṃ? Tasmā jantu sadā sato’’tiādi āraddhaṃ. Atha vā ‘‘tattha katamaṃ nissaraṇaṃ? Tasmā jantu sadā sato’’tiādi kasmā evaṃ āraddhaṃ, nanu ‘‘tattha katamaṃ nissaraṇaṃ? Yo kāme parivajjetī’’tiādinā nissaraṇaṃ vibhattanti? Saccaṃ, nissaraṇaṃ pana duvidhaṃ magganibbānavasena, tattha duvidhe nissaraṇe maggasaṅkhātaṃ nissaraṇaṃ pubbe vibhattaṃ, idāni nibbānasaṅkhātaṃ nissaraṇaṃ vibhajituṃ ‘‘tattha katamaṃ nissaraṇaṃ? Tasmā jantu sadā sato’’tiādi āraddhaṃ. Tattha tatthāti tassaṃ ‘‘assādādīnavatā’’tiādigāthāyaṃ niddiṭṭhesu magganibbānesu nissaraṇesu ekadesaṃ nibbānasaṅkhātaṃ nissaraṇaṃ tattha tesu pāḷidhammesu kattha pāḷidhamme āgatanti pucchitvā –
偈中谓“一处所生的解脱”者，此处巴利偈由老师发问：“何处于巴利教法中显现解脱？”此乃明了“涅盘所显现的唯一解脱”之意。进而发问：“彼处为何解脱？斯人故常觉醒乎？”等，何以提出此种问题？即因要辨析解脱为何。确实，解脱依《正道涅槃》有二种，于二种解脱间之前辈已有分明，今欲分辨涅盘所显之解脱，乃发此问：“何处解脱？斯人故常觉醒乎？”至此，依其处即有“断除痛苦等之危险”为义，乃从《正道涅槃》等经文所示之“解脱”，于巴利教法中何处现起，故当发此问。
‘‘Tasmā jantu sadā sato, kāmāni parivajjaye;
『斯人故常觉醒，远离欲乐邪行；』
Te pahāya tare oghaṃ, nāvaṃ sitvāva pāragū’’ti. –
“舍弃后浪，正如坐舟过岸。”
Idha pāḷigāthāyaṃ yaṃ nibbānasaṅkhātaṃ nissaraṇaṃ āgataṃ, idaṃ nissaraṇaṃ desanāhārassa visayanti.
这里巴利诗句所说的所谓涅槃为解脱，指出这解脱是教法宣说的内容。
Gāthāyaṃ tasmāti yasmā kāmagiddhaṃ naraṃ dukkhaṃ anveti, tasmā jantu sadā sabbakāle pubbarattāpararatte jāgariyānuyogena sato satisampanno hutvā kāmāni kilesakāme vikkhambhanavasena vā samucchedavasena vā parivajjaye parijaheyya. Te kāme ariyamaggena pahāya catubbidhaṃ oghaṃ tareyya tarituṃ sakkuṇeyya. Ko tarati iva tareyya? Nāvāsāmiko nāvaṃ yaṃ pavisantaṃ udakaṃ sitvā bahi siñcitvā lahukāya nāvāya appakasirena taritvā pāragū pāraṃ gacchati iva, evaṃ attani pavattaṃ kilesūdakaṃ siñcitvā ariyamaggena nīharitvā lahukena attabhāvena anupādisesāya nibbānadhātuyā nibbānena pāraṃ nibbānaṃ santiṃ gaccheyyāti attho. Idaṃ nibbānaṃ kasmā nissaraṇaṃ hoti? Sabbasaṅkhatanissaraṇato nissaraṇaṃ nāma.
诗中因此所说，因欲火迷惑人而导致苦，故此生灵恒当时时戒，前则思惟，后则思惟，常怀觉醒正念；持正念常存，便可将欲乐及汚染烦恼要么阻止要么断绝而远离。生灵舍弃欲乐，用圣火渡过那四种波浪，能够渡过的是谁？譬如船人坐船，上船后水湿身外又湿内，船只轻便，能渡过彼岸一样；对于自身染浊欲火，即如轻巧身相，靠圣火摧灭尽之，亦无取著，正入涅槃境界，得以渡彼岸，全然安稳，此为义。此涅槃为何称解脱？是从一切有为法的解脱称谓也。
Idaṃ nissaraṇaṃ idha pāḷidhamme āgatanti ācariyena vibhattaṃ, amhehi ca viññātaṃ, ‘‘katamaṃ phalaṃ kattha pāḷidhamme āgata’’nti pucchitabbattā ‘‘tattha katamaṃ phalaṃ? Dhammo have rakkhati dhammacāri’’ntiādi āraddhaṃ. Tattha tatthāti tassaṃ ‘‘assādādīnavatā’’tiādigāthāyaṃ niddiṭṭhesu rakkhananipphādanamaccutaraṇādīsu phalesu katamaṃ phalaṃ tattha tesu pāḷidhammesu kattha pāḷidhamme āgatanti pucchitvā –
这里说此解脱在巴利教法中出现，是由上师所宣说，并为我们所知。当问到“何果何处现于巴利教法？”便回答：“法护持修法者”等等，开始说明。对那段诗句亦应分别考察，于“由烦恼消灭等诸果”，在那些果中哪个是果？又于那些巴利教法中，究竟出现于何处？
‘‘Dhammo have rakkhati dhammacāriṃ, chattaṃ mahantaṃ yatha vassakāle;
“法护持修法者，如雨季时大伞。”
Esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī’’ti. (su. ni. 102, 103) –
此乃于法善修行之利益：『行法者，不堕恶趣。』
Idha pāḷigāthāyaṃ yaṃ anatthehi dhammassa rakkhanaphalaṃ āgataṃ, rakkhāvahanassa abbhudayassa yañca nipphādanaṃ phalaṃ āgataṃ, idaṃ rakkhananipphādanaṃ phalaṃ desanāhārassa visayanti.
在此巴利诗句中，所说的是关于无我的法所获得的护持果报，以及护持和成就的殊胜果报，这些即属于护持和成就的果报范畴，乃是说法的主题所在。
Gāthāyaṃ dhammoti yena puggalena yo dānādippabhedo puññadhammo nibbattito, so dhammo. Dhammacāriṃ dhammanibbattakaṃ taṃ puggalaṃ anatthehi rakkhati. Kimiva? Vassakāle deve vassante sati mahantaṃ kusalena dhāretabbaṃ chattaṃ dhārentaṃ kusalaṃ taṃ janaṃ vassatemanato rakkhati yathā, evaṃ rakkhitabbo dhammopi attasammāpaṇidhānena appamatto hutvā suṭṭhu dhammaṃ rakkhantaṃyeva rakkhati, tādiso dhammacārīyeva duggatiṃ na gacchati. Eso ānisaṃso suciṇṇe suciṇṇassa dhamme dhammassa ānisaṃsoti attho.
诗句中“法”是指由何人所起，譬如因施舍等善行所生的善法，故名法。行持法和成就法者能护持该人无我利益。犹如雨季时，天人在降雨季节有重大的善法支持而保护撑盖之伞，人也因护伞自得安稳保护，法亦然，若自正精进、专心守护法，便能善护其法，正因如此善行的人不会堕入恶道。这就是纯净清净法带来的因缘果报意义。
Ekadesaṃ phalaṃ idha pāḷidhamme āgatanti ācariyena vibhattaṃ, amhehi ca ñātaṃ, ‘‘katamo upāyo kattha pāḷiyaṃ āgato’’ti pucchitabbattā ‘‘tattha katamo upāyo? Sabbe saṅkhārā aniccā’’tiādi āraddhaṃ. Tattha tatthāti tassaṃ ‘‘assādādīnavatā’’tiādigāthāyaṃ niddiṭṭhesu vipassanāpubbaṅgamanibbidādīsu upāyesu katamo upāyo tattha tesu pāḷidhammesu kattha pāḷidhamme āgatoti pucchitvā –
此处说某一果报依巴利语法义而来，由导师加以阐明，我们亦知悉。若问“何种方法，何处以巴利语表现？”应答是“众行皆无常”等开示已起始。于是该处，即指从如“苦不安”等诗句解说、由观照、初步厌弃等开示法门中，有何方便方法？及处所何在？是在何种巴利语法用语中？”等问题作答——
‘‘Sabbe saṅkhārā ‘aniccā’ti…pe…;
“众行皆云‘无常’……省略部分……”
Sabbe dhammā ‘anattā’ti, yadā paññāya passatī’’ti. (dha. pa. 277-279) –
众法皆云‘无我’，乃至“当智慧观察时”之句。（此出自《法句经注释》277-279节）——
Idha pāḷigāthāsu yo vipassanāpubbaṅgamanibbidāñāṇasaṅkhāto visuddhiyā adhigamahetubhāvato maggo āgato, ayaṃ upāyo desanāhārassa visayoti.
巴利诗句中，所涵盖的是由觉观、起始、厌离等智慧明了而获得清净之道的因缘，此乃说法的主题之方法所及领域。
Gāthāsu sabbe niravasesā kammacittotuāhārehi saṅkharitā saṅkhatasaṅkhārā hutvā abhāvaṭṭhena aniccā iti yadā paññāya passati, atha anicce dukkhasabhāve nibbindati, eso vipassanāpubbaṅgamo nibbindanañāṇasaṅkhāto dhammo visuddhiyā maggoti. ‘‘Sabbe saṅkhārā aniccā’’tiādīsu saṅkhārānaṃ saṅkhatadhammabhāvo paccayākāravibhaṅgaṭṭhakathāyaṃ (vibha. aṭṭha. 226 saṅkhārapadaniddesa) vuttova, taṃ vibhaṅgaṭṭhakathaṃ anoloketvā ekacce ācariyā ‘‘vipassanāñāṇārammaṇattā tebhūmakadhammāyevā’’ti vadanti, evaṃ sati maggaphaladhammānaṃ niccādibhāvo bhaveyya, tasmā vibhaṅgaṭṭhakathānurūpova attho daṭṭhabbo. Dukkhāti dukkhadukkhavipariṇāmadukkhasaṅkhāradukkhabhāvena dukkhā. Anattāti niccasārasukhasāraattasārarahitattā asārakaṭṭhena anattā, avasavattanaṭṭhena vā anattā.
在颂歌中，所有行蕴乃至不余地由意业所造作的业行，成为有为法行蕴，因无常而灭灭不常。当智慧见此，便对无常、苦性生厌倦。这是观智初发时的表现，称为厌至知。这种法是清净的道。所谓「诸行无常」等，是针对行蕴作为有为法的本质及因缘所成所灭作的解释（详见《解脱道论》第226节行蕴分辨篇）。观察该分辨篇，有些上师称此法是「观智所依三地法之一」。如此一来，念住等道果性质当是不灭恒常等，这正与分辨篇相符合，应予采纳。所谓苦，是以行蕴的苦及苦的转坏苦受苦系列具苦性为苦。所谓无我，是指无常无自性的快乐之体，无实体之体，无固着性，亦即非我。
Ekadeso upāyo idha pāḷidhamme āgatoti ācariyena vibhatto, amhehi ca ñāto, ‘‘katamā āṇatti kattha pāḷidhamme āgatā’’ti pucchitabbattā ‘‘tattha katamā āṇatti? Cakkhumā visamānīvā’’tiādi āraddhaṃ. Tattha tatthāti tassaṃ ‘‘assādādīnavatā’’tiādigāthāyaṃ niddiṭṭhāsu pāpaduccaritaparivajjanāṇattikalyāṇasucaritacaraṇāṇattiādīsu katamāṇatti tattha tesu pāḷidhammesu kattha pāḷidhamme āgatāti pucchitvā –
一处方便法门，谓在巴利法义中，当由上师破析，为我等所知后，应问曰「何者是念处？念处在巴利法义中何处？」而以《眼为猃狁》等偈释之。此处所谓「在那里」，即依据偈中「受等烦恼」等为例，阐释恶行念住、净行念住、行为念住等念处的种类，于是问及这些念处分别在巴利法义中何处。
‘‘Cakkhumā visamānīva, vijjamāne parakkame;
『眼如猃狁，时处难安；』
Paṇḍito jīvalokasmiṃ, pāpāni parivajjaye’’ti. (udā. 43) –
『哲士于生世中，远离恶行。』（《犍度舍多经》第43偈）
Idha pāḷidhamme yā pāpaduccaritaparivajjanāṇatti āgatā, ayaṃ pāpaduccaritaparivajjanāṇatti desanāhārassa visayāti.
此谓在巴利法义中，恶行念住的种类构成恶行念住说法的范畴。
Gāthāyaṃ cakkhumā puriso vijjamāne parakkame āvahitaṃ sarīraṃ āvahantova hutvā visamāni bhūmippadesāni vā visame hatthiādayo vā parivajjeti iva, evaṃ jīvalokasmiṃ paṇḍito pāpāni lāmakāni duccaritāni parivajjeti. Āṇatti nāma āṇārahassa dhammarājassa bhagavato āṇā, sā bahuvidhā, tasmā ‘‘kareyya kalyāṇa’’ntiādigāthāyaṃ sucaritacaraṇā āṇatti.
偈文中，眼者如猃狁出现，引诱身体，似离间者，故远离安全之地。猃狁或野象不断破坏庄稼之家园，哲士在生世中则远离恶行恶处。此「念处」就是圣法王世尊所成就的念处，说法多样，故偈文中以「应当作美行」等句指出善行念处之义。
‘‘Upetha saraṇaṃ buddhaṃ, dhammaṃ saṅghañca tādinaṃ;
“依止三宝：世尊、法、僧，在于此等；
Samādiyatha sīlāni, taṃ vo atthāya hehitī’’ti. (therīgā. 249-250, 289-290) –
『受持诸戒，此将为汝等之利益。』
Ādīsu gāthāsu saraṇagamanāṇattisīlasamādānāṇattiādi āgatāti.
初始诗句中提及依止三宝、戒律、定力及等法的到来。
‘‘Suññato lokaṃ avekkhassū’’tiādi kasmā evaṃ āraddhaṃ, nanu ‘‘tattha katamaṃ phalaṃ? Dhammo have’’tiādinā, ‘‘tattha katamo upāyo? Sabbe saṅkhārā’’tiādinā, ‘‘tattha katamā āṇatti? Cakkhumā’’tiādinā ca phalūpāyāṇattiyo vibhattāti? Saccaṃ, visuṃ visuṃ pana suttesu āgatā phalūpāyāṇattiyo vibhattā, idāni ekato āgatā phalūpāyāṇattiyo vibhajituṃ ‘‘suññato lokaṃ avekkhassū’’tiādi āraddhaṃ.
“应观空寂世界”等句之故，为何如此发起念愿？当言“于彼有何果？法乃是也”等，及“何等方法？诸造作”等，和“何等定力？有慧者”等，此为果法与方法定力的区别。确实，这些果法、方法、定力分别清楚地出现在经典经卷中，现今初次发愿将“应观空寂世界”等文作为分别果法之法门。
Tattha suññato lokaṃ avekkhassūti sabbampi saṅkhāralokaṃ attato suññoti avasavattitāsallakkhaṇavasena vā tucchabhāvasamanupassanavasena vā passāti idaṃ bhagavato vacanaṃ vidhānabhāvato āṇatti nāma. Niccasārasukhasāraattasārādirahitattā ‘‘mogharājā’’ti ālapati, saddhāsīlasutacāgādirahitattā vā mogho.
其中“应观空寂世界”句，皆指一切法界自性空寂，以无常无我等特征，或以如无所有、无有之相来看，此谓世尊言教义之定法。永恒安乐本质及其无所有称为“空虚王”，因除去信心、戒律、清净布施等谓之空虚。
‘‘Sadā sato’’ti puggalavasena vuttāya satiyā suññatādassanassa sampajānahetubhāvato satiyeva upāyo, na satimāti ettha satīti adhippāyo.
“常持念”者，指具备此般空寂显现之观的正念，而因有此觉知而生起。此处所谓正念，非指更高之禅定，而为在此境境具足之念力。
Attānudiṭṭhiṃ ūhaccāti ettha attānudiṭṭhi nāma ‘‘rūpaṃ attā, rūpavā attā, rūpasmiṃ attā, attani rūpa’’ntiādippakārā vīsativatthukā diṭṭhi. Maggena ūhacca samucchinditvā evaṃ vuttavidhinā maccutaro maccuno visayātikkanto siyā bhaveyya. Ettha yaṃ maccuvisayaṃ taraṇaṃ atikkamanaṃ, tassa atikkamanassa yañca pubbabhāgapaṭipadāsampajjanaṃ, idaṃ bhagavato desanāya phalaṃ desanāhārassa visayanti adhippāyo. Pubbe visuṃ visuṃ phalūpāyāṇattiyo vibhattāpi –
“观察自知”之说，在此处指的是名为“自知”的观念，内容多达二十条左右，其基本形式如“色即是我，具色者是我，色中有我是我，于我中有色”，诸如此类。依照八正道，斩断此自知观念，应能超越生死之境界。此处所说超越生死境界，并对其超越的初步阶段即先行阶段有所认识，即为世尊教法中的教学对象。以前也分别针对各种果报与其产生的条件，进行了详细区分。
‘‘Suññato lokaṃ avekkhassu, mogharāja sadā sato;
应当观察空无所有的世间，常守戒如同迷王常存警觉。
Attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā’’ti. (su. ni. 1125; mahāni. 186; cūḷani. piṅgiyamāṇavapucchā 144, mogharājamāṇavapucchāniddesa 88) –
观察自知观法，如此便能超越生死。〔此语见于《增支部》1125、《大本经注》186、《小本经注·关于出家人之询问》144、《迷王询问经》88〕
Ekagāthāyaṃ puna ekato vibhajanato phalādīsu ekato dassitesu sabbattha suttesu vā sabbattha gāthāsu vā phalādayo dassetabbā assādādayo viya katthaci niddhāretvāti viseso vijānitabbo. Tenāha aṭṭhakathācariyo ‘‘yathā pana…pe… ekato udāharaṇaṃ katanti daṭṭhabba’’nti (netti. aṭṭha. 5).
又关于一行诗句，或分开或连用，诸果等应显示，诸听闻经典处或箴言歌谣中，果报及其他应当表现，如感受等，有时作为标示。对此应明白特点。故注释师曰：“譬如……分别举一例，可见之。”（《净网论·注》5）
§6
6. Desanāhārassa visayabhūtā assādādayo ‘‘idha pāḷidhamme ayaṃ assādo āgato, idha pāḷidhamme ayaṃ ādīnavo āgato’’tiādinā visesato nidassanavasena sarūpato ācariyena vibhattā, te assādādayo tiṇṇaṃ ugghaṭitaññuādīnaṃ puggalānaṃ sāmaññato bhagavā kiṃ nu kho deseti, udāhu ekassa puggalassa yathālābhaṃ kiṃ nu desetīti anuyogassa sambhavato imassa puggalassa imaṃ deseti, imassa puggalassa imaṃ desetīti puggalabhedena assādādayo vibhajitvā dassetuṃ ‘‘tattha bhagavā ugghaṭitaññussā’’tiādi āraddhaṃ. Tattha tatthāti tesu assādādīsu. Nissaraṇaṃ ugghaṭitaññussa puggalassa bhagavā deseti, ādīnavañca nissaraṇañca ime dve vipañcitaññussa puggalassa bhagavā deseti, assādañca ādīnavañca nissaraṇañca ime tayo neyyassa puggalassa bhagavā desetīti yojanattho daṭṭhabbo.
第六 此处指说法食的对象——感受等。其分别详解如“此是巴利语中说的感受生起，此为危险之因”等，如此种种由师承分辨。三类――已觉悟者、未觉悟者与应当断除之人，世尊会分别说法。比如按某人实际情况开示，或开示某种法门，以人别判定说明“在此，世尊教化断惑者”等。此中，“此中”，即指感受等，如已觉悟人之解脱，未觉悟之危险及解脱，感受、危险、解脱三者并存者，世尊亦说之，说明之义应当被建立理解。
Aṭṭhakathāyaṃ pana ‘‘evaṃ assādādayo udāharaṇavasena sarūpato dassetvā idāni tattha puggalavibhāgena desanāvibhāgaṃ dassetuṃ ‘tattha bhagavā’tiādi vutta’’nti vuttaṃ.
又注释云：“诸感受等应以示例具体表现，如今以分别众生而示法分，‘在此世尊...’等语已说明。”
Tattha ugghaṭitaññussāti ugghaṭīyate paṭivijjhīyate, ṭhapīyate vā sappabhedo vitthāro atthoti ugghaṭito, jānātīti ñū, ugghaṭitaṃ atthaṃ ñū ugghaṭitaññū, uddesamatteneva sappabhedaṃ savitthāraṃ paṭivijjhitabbaṃ atthaṃ paṭivijjhatīti attho. Yo puggalo uddeseneva uddiṭṭhamatteneva atthaṃ ñatvā atthasiddhippatto hoti, so ugghaṭitaññū nāma.
『揭示』者，揭示、识别、证知、确立等诸义具足，谓完全分别详尽之义。即揭示义，犹知晓也。揭示义者，谓知晓揭示义义故。揭示义者，仅由意指而知全义，与其详尽分别分析证知所彰之义是一体。是故，于意指证知义成就者，名揭示知识者。
Vipañcīyate vittharīyate atthoti vipañcito, taṃ jānātīti vipañcitaññū. Yo puggalo niddesena niddiṭṭhamattameva atthaṃ ñatvā atthasiddhippatto, so vipañcitaññū nāma.
『展开、详尽、阐明义』者称展开义，知其义者名展开知识。若有人仅于指示标明而知义成就，称为展开知识者。
Paṭiniddesena attho netabbo pāpetabboti neyyo. Yo puggalo paṭiniddesena vā paṭilomena vā vibhattaṃ eva atthaṃ ñatvā atthasiddhippatto, so neyyo nāma. Nissaraṇadesanāyeva ugghaṭitaññussa paṭivedhābhisamayo siddho hoti, ādīnavadesanāya ceva nissaraṇadesanāya ca vipañcitaññussa paṭivedhābhisamayo siddho hoti, assādadesanāya ca ādīnavadesanāya ca nissaraṇadesanāya ca neyyassa paṭivedhābhisamayo siddho hotīti adhippāyo idha gahetabbo.
『依止反指示义』者当不应作知、亦不可作知。若有人仅于反指示或否定义知其义成就者，名为不应知者。以揭示知识仅于离险难解脱义教说时成其依止，展开知识于离难与离险终成依止，而不应知包含离害、离难、离险之义，三义相依而成不应知。此为此处深义。
Padaparamo panettha paṭivedhābhisamayabhajanābhāvato na gahito. Tasmiñca aggahite assādo, ādīnavo, nissaraṇaṃ, assādādīnavā, assādanissaraṇāni, ādīnavanissaraṇāni, assādādīnavanissaraṇāni cāti sattasu paṭṭhānanayesu tatiyachaṭṭhasattamāva gahitā, avasesā cattāro nayā na gahitā. Veneyyavinayanābhāvato hi gahaṇāgahaṇaṃ daṭṭhabbaṃ. Veneyyavinayañca veneyyānaṃ santāne ariyamaggassuppādanaṃ, na sāsanavinayanamattaṃ, ariyamagguppādanañca yathāvuttehi eva tīhi padaṭṭhānanayehi sijjhatīti itare nayā idha na vuttā.
本段之首义因无依止而不取，惟在此已取依止。所取七因有：烦恼、患难、解脱、烦恼患难、烦恼解脱、患难解脱及烦恼患难解脱。然而其余四因未取。何以故？以缺失依止律限制而须注意法依止相。彼时依止法乃依止圣道之现起，而非仅依止律。以此三依止之法方能成立，故他义此处不说。
Yasmā pana peṭake (peṭako. 23) –
因缘于文册中（册页 23）——
‘‘Tattha katamo assādo ca ādīnavo ca?
『彼处何为烦恼？何为患难？』
‘Yāni karoti puriso, tāni passati attani;
『人所行者，悉见于己，』
Kalyāṇakārī kalyāṇaṃ, pāpakārī ca pāpaka’nti.
『善行善业，恶行恶业，』
‘‘Tattha yaṃ kalyāṇakārī kalyāṇaṃ paccanubhoti, ayaṃ assādo. Yaṃ pāpakārī pāpaṃ paccanubhoti, ayaṃ ādīnavo.
『其中，所感受者，善行善业为乐，此即称为满足；恶行恶业所感受者为苦，此即称为危险。』
‘‘Aṭṭhime, bhikkhave, lokadhammā. Katame aṭṭha? ‘Lābho’tiādi (a. ni. 8.6). Tattha lābho yaso sukhaṃ pasaṃsā, ayaṃ assādo. Alābho ayaso dukkhaṃ nindā, ayaṃ ādīnavo.
『比库们，世间有八种法，称为“八法”。何等为八？所谓“利乐”等（见小部尼柯耶8.6）。其中，利乐、名声、快乐、称赞，谓之满足；无利、无名、苦恼、非难，谓之危险。』
‘‘Tattha katamo assādo ca nissaraṇañca?
『何者满足者及解脱者乎？』
‘Sukho vipāko puññānaṃ, adhippāyo ca ijjhati;
『善业之果乐，随喜于胜利，』
Khippañca paramaṃ santiṃ, nibbānamadhigacchatī’ti. –
『迅速达到究竟安乐，获得涅槃』者，是谓。
Ayaṃ assādo ca nissaraṇañca.
此即为苦恼与超脱。
‘‘Dvattiṃsimāni, bhikkhave, mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti…pe… vivaṭacchadoti sabbaṃ lakkhaṇasuttaṃ (dī. ni. 3.199) ayaṃ assādo ca nissaraṇañca.
『比库们，长老有二十二种大人具足之大人标记，具备此二十二种标记者唯一有二种归宿……此一切标记之教法此即苦恼与超脱』（释义及引释详见《大念处经》卷三第199节）此即苦恼与超脱。
‘‘Tattha katamo ādīnavo ca nissaraṇañca?
『其中什么为忧患，什么为超脱？』
‘Bhārā have pañcakkhandhā, bhārahāro ca puggalo;
『正是五蕴为负担，彼为负荷之人；
Bhārādānaṃ dukhaṃ loke, bhāranikkhepanaṃ sukhaṃ.
于世间负担生苦，卸下负担得安乐。
‘Nikkhipitvā garuṃ bhāraṃ, aññaṃ bhāraṃ anādiya;
『放下沉重负担，不再担负他人之重；』
Samūlaṃ taṇhamabbuyha, nicchāto parinibbuto’ti. (saṃ. ni. 3.22) –
『连根拔除渴爱，寂然熄灭，圆满涅槃。』（相应部尼萨纳经3.22）——
Ayaṃ ādīnavo ca nissaraṇañca.
此谓为厌患与离舍。
‘‘Tattha katamo assādo ca ādīnavo ca nissaraṇañca?
『于此，何者为苦恼，何者为厌患与离舍？』
‘Kāmā hi citrā madhurā manoramā, virūparūpena mathenti cittaṃ;
『欲乐色彩绚丽、甘美悦心、迷人心神，形貌丑陋而可惑乱心；』
Tasmā ahaṃ pabbajitomhi rāja, apaṇṇakaṃ sāmaññameva seyyo’ti. (ma. ni. 2.307; theragā. 787; peṭako. 23) –
『所以尔时我出家，舍王业，宁可从事清净平凡之道。』（中部尼陀经2.307；长老颂787；教子经23）——
Ayaṃ assādo ca ādīnavo ca nissaraṇañcā’’ti vuttaṃ, tasmā tepi nayā idha niddhāretvā veditabbā. Phalādīsupi ayaṃ nayo labbhatiyeva.
此处已言此为困苦和危险，亦为脱离之法，因此应于此处分别而明了掌握。此法及其果效皆可如是获得。
Yasmā peṭake (saṃ. ni. 1.23, 192; peṭako. 22; mi. pa. 2.1.9) – ‘‘tattha katamaṃ phalañca upāyo ca? ‘Sīle patiṭṭhāya naro sappañño’ti gāthā, idaṃ phalañca upāyo ca.
《蔽经》中问：“其果报及其方法为何？”答曰：‘人以戒为立身之本，才智具足’，此即其果及其方法。
‘‘Tattha katamaṃ phalañca āṇatti ca?
又问：“其果报及其威力为何？”
‘Sace bhāyatha dukkhassa, sace vo dukkhamappiyaṃ;
‘若因恐惧苦难，若此苦难为恶行所致，或隐或显，’
Mākattha pāpakaṃ kammaṃ, āvi vā yadi vā raho’ti. (udā. 44) –
（释曰）‘勿为恶业’，此乃披露之意。
Idaṃ phalañca āṇatti ca.
此即其果报及其威力也。
‘‘Tattha katamo upāyo ca āṇatti ca?
‘于彼何种方法与错误所在？’
‘Kumbhūpamaṃ kāyamimaṃ viditvā, nagarūpamaṃ cittamidaṃ ṭhapetvā;
‘知此身如瓦器一般，将此心视为城墙；’
Yodhetha māraṃ paññāvudhena, jitañca rakkhe anivesano siyā’ti. (dha. pa. 40) –
‘以智慧之具战胜魔王，胜者护持不为流离失所。’（《释义》帕40）
Ayaṃ upāyo ca āṇatti cā’’ti vuttaṃ, tasmā evaṃ phalādīnaṃ dukkhavasenāpi udāharaṇaṃ veditabbaṃ.
‘此为方法与错误’如此被宣说，因此对于诸果之类痛苦之众，亦当作为示范知之。
‘‘Ugghaṭitaññuādīnaṃ tiṇṇaṃ puggalānaṃ imassa puggalassa imaṃ deseti, imassa puggalassa imaṃ desetī’’ti yehi puggalehi assādādayo yathārahaṃ ācariyena vibhattā, te puggalā yāhi paṭipadāhi bhinnā, tā paṭipadā kittikā bhavanti, tāhi bhinnā puggalā ca kittikāti vicāraṇāya sambhavato tā paṭipadā, te ca puggalā ettakāti gaṇanato dassetuṃ ‘‘tattha catasso paṭipadā’’tiādi āraddhaṃ.
‘关于无明蒙昧等三类人，此人与彼者分别开示，如实由教诲者所示，彼人之道路分异，名为诸路径，相异之人亦为路径各异；因而产生‘这其中有四种道路’等计数，遂开始说明。
Tattha tatthāti tesu ugghaṭitaññuādīsu puggalesu. Ye puggalā yāhi paṭipadāhi bhinnā, tā paṭipadā catasso bhavanti, te ca puggalā cattāroti yojanā kātabbā. Katamā catasso? Dukkhāpaṭipadā dandhābhiññā, dukkhāpaṭipadā khippābhiññā, sukhāpaṭipadā dandhābhiññā, sukhāpaṭipadā khippābhiññā cāti catasso. Katame cattāro? Taṇhācarito mando puggalo, taṇhācarito udatto puggalo, diṭṭhicarito mando puggalo, diṭṭhicarito udatto puggalo cāti cattāro.
其中即为那些无明蒙昧之人。彼人所行道路各异，其道路有四，应称四者。何谓此四？苦道坚固，苦道迅速，乐道坚固，乐道迅速。何谓此四人？渴欲习气迟缓人，渴欲习气高昂人，见解习气迟缓人，见解习气高昂人。
Paṭipadābhiññāhi kato vibhāgopi paṭipadāhi kato vibhāgo nāma hoti avinābhāvatoti manasi katvā ‘‘catasso paṭipadābhiññā’’ti avatvā ‘‘catasso paṭipadā’’ti vuttā. Tā panetā samathavasenāpi bhinnā, vipassanāvasenāpi bhinnā. Kathaṃ samathavasena? Pathavīkasiṇādīsu sabbapaṭhamaṃ ‘‘pathavī pathavī’’tiādinā pavattamanasikārato paṭṭhāya yāva jhānassa upacāraṃ uppajjati, tāva pavattā paññā samathabhāvanā ‘‘paṭipadā’’ti vuccati. Upacārato pana paṭṭhāya yāva appanā, tāva pavattā paññā ‘‘abhiññā’’ti vuccati heṭṭhimapaññāto adhigatapaññābhāvato.
修习之路的通达有多种划分，修行的阶段也有多种区分。心中思维说“通达四道的修行”于是说“这就是四道修行”。这些分类之中，禅定之路与内观之路是有所区别的。如何以禅定为例呢？例如，在地元素（遍）等的境界中，起初无不觉察的持续专注，称为“地元素地元素”等念起之时，直至禅定初入（近行）产生为止，过程中的智慧增长称为禅定之修行。当达至近行入定，至安止境界时，此时智慧的增长称为“通达”，是由于智慧尚未圆满具足。
Sā ca paṭipadā kassaci dukkhā kicchā hoti nīvaraṇādipaccanīkadhammasamudācāraggahaṇatāya, kassaci tadabhāvato sukhā akicchā hoti, abhiññāpi kassaci dandhā asīghappavatti hoti avisadañāṇatāya, kassaci khippā sīghappavatti hoti visadañāṇatāyāti.
此修行在某些人中因五盖等烦恼及其缘起的活动而成为困难痛苦，对另一些人则因无此阻碍而称为顺利快乐。通达亦有若干种态度，有的人因明晰智慧不彰显通达而缓慢修行，有的人则因智慧明彻而通达快速。
Kathaṃ vipassanāvasena? Yo rūpārūpamukhena vipassanaṃ abhinivisanto cattāri mahābhūtāni pariggahetvā upādārūpaṃ pariggaṇhāti, arūpaṃ pariggaṇhāti, rūpārūpaṃ pana pariggaṇhanto dukkhena kasirena kilamanto pariggahaetauṃ sakkoti, tassa dukkhāpaṭipadā nāma hoti. Pariggahitarūpārūpassa vipassanāparivāse maggapātubhāvadandhatāya dandhābhiññā nāma hoti. Tabbipariyāyena itarā dve honti. Vipassanāvasena pana bhinnāyeva paṭipadābhiññāyo idha daṭṭhabbā abhisamayādhikārattā, aṭṭhakathāyaṃ pana ‘‘evaṃ yesaṃ puggalānaṃ vasena desanāvibhāgo dassito, te puggale paṭipadāvibhāgena vibhajitvā dassetuṃ ‘catasso paṭipadā’tiādi vutta’’nti (netti. aṭṭha. 6) vuttaṃ. Yojanānayo vuttanayānusāreneva veditabbo.
再以内观法为例：通过观察有形与无形，有形与无形俱在内观中，通达四大本质，理解取执之业，了知万法本质，能分别认知有形与无形的苦，并可掌握这一苦的修行路，称为苦修行之路。持此苦修行者，因内观之功德而具通达精进，即称为通达之智慧。除此之外，尚有两种其他的通达。内观的通达与此种可依其成就层次而别，注疏中说：“如此等人的教法之划分，乃依据修行阶段的差别，被称为‘四道修行’等。”据此，应依照不同阶段的方法与说法仔细分析辨别。
Catūhi paṭipadābhiññāhi cattāro puggalā sabbeva aniyamato vaṭṭadukkhato kiṃ nu kho niyyanti, udāhu ‘‘imāya paṭipadābhiññāya ayaṃ puggalo niyyāti, imāya paṭipadābhiññāya ayaṃ puggalo niyyātī’’ti niyamato ca niyyātīti vicāraṇāya sambhavato ‘‘ayaṃ puggalo imehi nissayehi upanissayapaccayaṃ labhitvā imāya paṭipadābhiññāya vaṭṭadukkhato niyyātī’’ti niyametvā dassetuṃ ‘‘taṇhācarito mando’’tiādi vuttaṃ.
以四种通达分四类人，这些人皆身处无常痛苦无尽的轮回之中。如何能得解脱？比如说“此人藉此通达得解脱，此人藉此通达得解脱”，这些解脱是有规律且必然的。因有法缘聚合，依缘而得解脱，故此得解脱被规律地归纳并说明，此中说明为“贪欲缠缚的愚人”等说。
Tattha taṇhācarito mando puggalo satipaṭṭhānehi nissayehi upanissayapaccayaṃ labhitvā satindriyena satindriyādhikena ariyamaggena dukkhāpaṭipadādandhābhiññāya vaṭṭadukkhato niyyāti, taṇhācarito udatto puggalo jhānehi nissayehi upanissayapaccayaṃ labhitvā samādhindriyena samādhindriyādhikena ariyamaggena dukkhāpaṭipadākhippābhiññāya vaṭṭadukkhato niyyāti , diṭṭhicarito mando puggalo sammappadhānehi nissayehi upanissayapaccayaṃ labhitvā vīriyindriyena vīriyindriyādhikena ariyamaggena sukhāpaṭipadādandhābhiññāya vaṭṭadukkhato niyyāti, diṭṭhicarito udatto puggalo saccehi nissayehi upanissayapaccayaṃ labhitvā paññindriyena paññindriyādhikena ariyamaggena sukhāpaṭipadākhippābhiññāya vaṭṭadukkhato niyyātīti yojanā kātabbā. Aṭṭhakathāyaṃ pana –
其中，“贪欲缠缚的愚者”藉由念处的支缘与依赖，具念根的出离、比念根更深的慈慧，具圣道而以苦修行近行通达于轮回之苦；“贪欲缠缚的卓越者”藉由禅那的支缘与依赖，具定根，超越定根，具圣道，以苦修行通达轮回之苦；“见解缠缚的愚者”藉由勤勉的支缘与依赖，具精进根，超越精进根，具圣道，以乐修行近行通达轮回之苦；“见解缠缚的卓越者”藉由真理的支缘与依赖，具慧根，超越慧根，具圣道，以乐修行通达轮回之苦，须作此种划分。注疏曰——
‘‘Cattāro puggalāti yathāvuttapaṭipadāvibhāgeneva cattāro paṭipannakapuggalā, taṃ pana paṭipadāvibhāgaṃ saddhiṃ hetupāyaphalehi dassetuṃ ‘taṇhācarito’tiādi vutta’’nti (netti. aṭṭha. 6) –
“四人指根据前述修行阶段的划分，四类修行者，且当合相依因果功德，说明称为‘贪欲缠缚者’等。”（《净明》卷六）
Vuttaṃ. Tattha taṇhācaritoti taṇhāya nibbattitaṃ caritaṃ etassa puggalassāti taṇhācarito. Mandoti mandiyāya avijjāya samannāgatoti mando, mohādhikapuggalo. Udattoti udaatto, uḷārapaññoti attho. Uḷāraṃ phalaṃ detīti udo, ko so? Pavicayo, attani nibbattoti atto, udo atto yassa puggalassāti udattoti vacanattho kātabbo.
所谓「渴爱行为者」者，是指此人行为由渴爱生成，以渴爱为始的行为。所谓愚痴，是指愚昧妄执，迷惑重重之人。所谓崇高，是指卓越、清扬，意味深长的智慧。所谓卓越果实，是指崇高能证得自我解脱，这种自我是指在自身获得安立解脱者，所以称之为崇高者，此义即「崇高」一词的用意所在。
Paṭhamāya paṭipadāya hetu nāma taṇhācaritatā, mandapaññatā ca, upāyo satindriyaṃ, sabbāsampi phalaṃ niyyānameva. Dutiyāya paṭipadāya hetu nāma taṇhācaritatā, udattapaññatā ca, upāyo vīriyindriyaṃ. Tatiyāya paṭipadāya hetu nāma diṭṭhicaritatā, mandapaññatā ca, upāyo samādhindriyaṃ. Catutthiyā paṭipadāya hetu nāma diṭṭhicaritatā, udattapaññatā ca, upāyo paññindriyanti hetupāyaphalāni daṭṭhabbāni.
第一种修行道理的缘由，是由于渴爱行为和愚痴，方法则是具正念的根，因而能分别诸种果报稳固成就。第二种修行道理的缘由，是由于渴爱行为和崇高智慧，方法则是具精进的根。第三种修行道理的缘由，是由于见解行为和愚痴，方法则是具定力的根。第四种修行道理的缘由，是由于见解行为和崇高智慧，方法则是具慧根的法门。这些缘由与方法及其果报，均应如实观察。
Ettha ca diṭṭhicarito udatto puggalo ugghaṭitaññū nāma, diṭṭhicarito mando ceva taṇhācarito udatto ca vipañcitaññū nāma, taṇhācarito mando puggalo neyyo nāma, tasmā ‘‘tattha bhagavā ugghaṭitaññussa puggalassa nissaraṇaṃ desayatī’’tiādinā nayena ugghaṭitaññuādiveneyyattayassa bhedadassanena nissaraṇaṃ desayati, ‘‘ādīnavañca nissaraṇañca desayati, assādañca ādīnavañca nissaraṇañca desayatī’’ti desanāvibhāgo dassito. ‘‘Tattha catasso paṭipadā’’tiādinā paṭipadābhedadassanena ‘‘taṇhācarito mando puggalo, taṇhācarito udatto puggalo, diṭṭhicarito mando puggalo, diṭṭhicarito udatto puggalo’’ti catudhā bhinnaṃ taṇhācaritamandādikaṃ puggalacatukkaṃ dassitanti daṭṭhabbaṃ.
在此，具见解行为及崇高智慧者称为「觉知开悟人」；具见解行为及愚痴者与渴爱行为和崇高智慧者称为「分别知人」；渴爱行为与愚痴者称为「能否定人」。因此，世尊以教示觉知开悟等各类人之不同为由，教授解脱法门；即教导远离烦恼、寂灭之道，及其趣向乐果。又以四种修行路径为根据，诠释渴爱行为与愚痴等诸人所成四类差别修行，示现此四分别渴爱愚痴人之详细区别。
Idāni catūhi paṭipadābhiññāhi catudhā bhinnaṃ taṇhācaritamandacatukkaṃ atthanayayojanāya dutiyāya visayaṃ katvā dassetuṃ ‘‘ubho taṇhācaritā’’tiādi vuttaṃ. Tattha taṇhāya samādhipaṭipakkhattā taṇhācaritā mandaudattā ubho puggalā samathapubbaṅgamāya vipassanāya upanissayaṃ labhitvā rāgavirāgāya maggapaññāya niyyanti cetovimuttiyā sekkhaphalabhāvāya. Sammādiṭṭhisahiteneva sammāsamādhinā niyyānaṃ bhavati, na sammāsamādhinā eva, tasmā diṭṭhicaritā mandaudattā ubho puggalā vipassanāpubbaṅgamena samathena avijjāvirāgāya maggapaññāya niyyanti paññāvimuttiyā asekkhaphalabhāvāyāti cattāropi puggalā duvidhāyeva bhavantīti vuttaṃ hoti.
现在以四种修行证得的知见，对这四分渴爱愚痴众生加以注说，为阐发主题。文中称「二者皆为渴爱行为者」，乃因在渴爱行为之上有禅定支撑，且彼二者同俱精进为先导，依止观法而得道及慧的解脱，得无余依止果实之修行成熟。并非只凭定力能得涅槃。由此，具见解行为及愚痴和崇高智慧者，均依观之先导，继以止之辅佐，舍弃无明，依智慧成就解脱，具修持无余果实。此论曰四类众生皆为两种之一，区分详明。
Rāgavirāgāyāti rañjatīti rāgo, so virajjati etāyāti virāgā, rāgassa virāgā rāgavirāgā, tāya rāgavirāgāya. Cetoti cittappabhedena ca samādhi vuccati yathā ‘‘cittaṃ paññañca bhāvaya’’nti (saṃ. ni. 1.23, 192; mi. pa. 2.1.9.). Paṭippassaddhivasena paṭipakkhato vimuccatīti vimutti, cetasā cittena samādhinā vimuccatīti cetovimutti, ceto eva vā vimutti cetovimutti, anāgāmiphalasamādhi. Anāgāmipuggalo hi samādhismiṃ paripūrakāritāya cetovimuttiyā niyyāti. Avijjāvirāgāyāti avindiyaṃ kāyaduccaritādiṃ vindatīti avijjā, vindiyaṃ vā kāyasucaritādiṃ na vindatīti avijjā niruttinayena. Virajjati etāyāti virāgā, avijjāya virāgā avijjāvirāgā, tāya avijjāvirāgāya. Pakārehi jānātīti paññā, vimuccatīti vimutti, paññāya vimuccatīti paññāvimutti, paññā eva vā vimutti paññāvimutti, arahattaphalapaññā, tāya paññāvimuttiyā.
所谓「爱欲与离欲者」，即是所染烦恼之爱欲状态为「爱欲」，爱欲终熄即是「离欲」。由此产生「爱欲与离欲」二义。所谓「心」者，依心之差别而定为定、禅，如《相应部》中「发展心智」之说。以心调伏为禅定，禅定则成解脱，禅定以心之成就名为心解脱，无生果圣者因心解脱而证得。所谓「离无明者」，即无明灭尽，身行等恶断除谓之无明；反之，获身行净除则非无明。故「离欲」名为无明之离欲，「离无明」则指无明灭尽。所知名为智慧，解脱名为解脱，依智慧得解脱，名为智慧解脱，是阿拉汉果智慧解脱，由此成就。
‘‘Tesu katame puggalā kena atthanayena hātabbā’’ti vattabbato ‘‘tattha ye samathapubbaṅgamāhī’’tiādi vuttaṃ. Tattha tatthāti tesu ‘‘ubho taṇhācaritā’’tiādinā vibhattesu puggalesu ye ubho taṇhācaritā mandaudattā puggalā samatha…pe… niyyanti, te ubho taṇhācaritā mandaudattā puggalā nandiyāvaṭṭena nayena hātabbā gametabbā netabbā. Ye ubho diṭṭhicaritā mandaudattā puggalā vipassanā…pe… samathena niyyanti, te ubho diṭṭhicaritā mandaudattā puggalā sīhavikkīḷitena nayena hātabbā gametabbā netabbāti attho.
针对「何人因何理应舍弃」之问，文中回答「持守止之先导者」等论。此所谓「在此四分中，持守渴爱行为与愚痴之二类众生，依止止之先导所得者，无应舍弃。」又谓「持守见解行为与愚痴之二类众生，依止观之先导所得者，其因狮子吼之教示，理应舍弃而不可行。」
§7
7. ‘‘Tattha catasso paṭipadā’’tiādinā desanāhārena dukkhāpaṭipadābhedena taṇhācaritamandādibhedo puggalo vibhatto, amhehi ca ñāto, ‘‘tassa vibhattānantaraṃ svāyaṃ desanāhāro kattha saṃvaṇṇetabbe dhamme kenaci ākārena sambhavatī’’ti pucchitabbabhāvato ‘‘svāyaṃ hāro kattha sambhavatī’’tiādimāha. Navamakkhaṇasampannassa satthā yaṃ dhammaṃ deseti, tasmiṃ saṃvaṇṇetabbe dhamme yā vīmaṃsādikā sutamayādikā tisso paññā vibhattā, tāhi paññāhi ye ugghaṭitaññuādayo tayo puggalā vibhattā, iti vibhattākārena ayaṃ desanāhāro satthārā desetabbe dhamme sambhavatīti daṭṭhabbo.
在此，通过《四条修行法》的教法分类，识别出因渴爱行为而表现的众生。我们知道，关于此类众生，接下来调查的是法的确切意义，抑或是法的存在。需要提问的是：“法的存在在哪里?” 这是因为，在世尊教授的法当中，能够引发观点和开悟的三种智慧被区分开来。那些通过此智慧所洞悉的众生，则是被观察到的。因此，从这种分际来看，世尊所讲的法亦应被明了。
Tattha svāyaṃ hāroti desanāhārena paṭipadāvibhāgena veneyyapuggalavibhāgo dassito, so ayaṃ desanāhāro. Kattha sambhavatīti kattha saṃvaṇṇetabbe dhamme saṃvaṇṇanābhāvena sambhavatīti. Yassāti yo so veneyyo paccantajādīhi aṭṭhahi akkhaṇehi vimutto, savanadhāraṇādīhi ca sampattīhi samannāgato, tassa veneyyassa. Satthāti sadevakaṃ lokaṃ sāsati anusāsatīti satthā. Dhammanti desitaṃ saṃvaṇṇetabbaṃ dhammaṃ. Desayatīti saṅkhepanayavitthāranayehi bhāsati. Aññataroti bhagavato sāvakesu evaṃ dhammaṃ desetuṃ samattho sāvako. Garuṭṭhāniyoti gāravassa ṭhānabhūtehi sīlasutacāgādiguṇavisesehi yutto mānito saddahitabbavacano. Sabrahmacārīti samaṃ, saha vā brahmaṃ satthusāsanaṃ carati paṭipajjatīti sabrahmacārī. Saddhaṃ labhati ‘‘yo satthā dhammaṃ deseti, so satthā sammāsambuddho hotī’’ti satthari, ‘‘svākkhāto vatāyaṃ dhammo sāttho sabyañjano ekantaparipuṇṇo ekantaparisuddho atthāvaho hitāvaho sukhāvaho jhānamaggaphalanibbattako, amhehi ca saddahitabbo’’ti desite dhamme ca acalasaddhaṃ labhati, saddahanaṃ attano santāne punappunaṃ uppādeti. Tathā ‘‘yo sāvako dhammaṃ deseti, so sāvako saṅkhepato vā vitthārato vā dhammaṃ desetuṃ samattho vata garuṭṭhāniyo sabrahmacārī mānito saddahitabbavacano’’ti desake sāvake ca ‘‘tādisena sāvakena desito yo dhammo, so dhammo sāttho sabyañjano ekantaparipuṇṇo ekantaparisuddho atthāvaho hitāvaho sukhāvaho jhānamaggaphalanibbattako, amhehi ca saddahitabbo’’ti sāvakena desitadhamme ca saddhaṃ saddahanaṃ attano santāne punappunaṃ uppādetīti attho.
在这里，‘法的存在’是指通过教法的分类展示的可教导众生的类别。因此，‘法的存在在哪里’只是在法未被清晰阐释时所需的询问。‘受教者’指的是他/她是被人类界中解脱并具备受教资质者。他是众生的导师，能教导整个有情世界。‘法’是指所教导的可被理解的法。‘教示’是通过简明或详细的方式表达教义。‘某一’是指世尊的弟子能够这样教法的资格。
Tatthāti tasmiṃ saddahitabbe satthārā desitadhamme ceva sāvakena desitadhamme ca saddahantassa veneyyassa yā vīmaṃsā, vīmaṃsantassa yā ussāhanā, ussahantassa yā tulanā, tulayantassa yā upaparikkhā, sā ayaṃ vīmaṃsādikā paññā saddhānusārena pavattanato sutamayī paññā nāma. Tattha vīmaṃsanaṃ vimaṃsā, pāḷiyā, pāḷiatthassa ca vīmaṃsā. Vīmaṃsatīti vā vīmaṃsā, padaṃ padantarena, padatthaṃ padatthantarena vicāraṇakā paññā. Yathā cettha, evaṃ ussāhanādīsupi bhāvasādhanakattusādhanāni kātabbāni. Ussāhanā ca ussāhena upatthambhikā dhammassa dhāraṇaparicayasādhikā paññā ca, na vīriyaṃ, ettha ca yā sutamatteyeva pavattā, vīmaṃsādibhāvaṃ appattā nivattā, sā sutamayī paññā na hoti. Yā ca sutvā vīmaṃsitvā ussāhanādibhāvaṃ appattā nivattā, yā ca sutvā vīmaṃsitvā ussahitvā tulanādibhāvaṃ appattā nivattā, yā ca sutvā vīmaṃsitvā ussahitvā tulayitvā upaparikkhanabhāvaṃ appattā nivattā, sāpi paññā na sutamayī paññā hotīti daṭṭhabbā. Yā pana sutvā saddahantassa vīmaṃsā, vīmaṃsantassa ussāhanā, ussahantassa tulanā, tulayantassa upaparikkhā hoti, ayaṃ sutamayī paññā nāma hotīti daṭṭhabbā.
在这里，对于所信仰之法，世尊所教的法和弟子所教的法都应成为被深入研究的对象。对于话题的讨论，涉及到审视的过程，审视之后是努力，努力后是比较，比较后是观察，这一切都指的是那种基于信仰的智慧。‘审视’意指对关键方法的探讨，这一过程亦是经过分析的智慧。如果在努力、比较等过程中，对其性质的把握未能圆满，则这样的智慧并不被认定是‘修习的智慧’。
Sutamayī paññā ācariyena vibhattā, amhehi ca ñātā, ‘‘katamā cintāmayī paññā’’ti vattabbabhāvato sutamayiyā paññāya vibhajanānantaraṃ cintāmayiṃ paññaṃ vibhajituṃ ‘‘tathā sutena nissayenā’’tiādimāha. Tattha sutanti suyyate pariyattidhammoti suto, savanaṃ pariyattidhammassāti vā sutaṃ, duvidhampi sutaṃ. Nissayena upanissāyāti attho. Itthambhūtalakkhaṇe cetaṃ ‘‘sutena nissayenā’’ti karaṇavacanaṃ. Ettha pana ‘‘idaṃ pāṇātipātādiviramanaṃ sīlanaṭṭhena sīlaṃ, ayaṃ ekaggatā samādahanaṭṭhena samādhi , imāni bhūtupādāni ruppanaṭṭhena rūpāni, ime phassādayo namanaṭṭhena nāmāni, ime rūpādayo pañca dhammā rāsaṭṭhena khandhā’’ti tesaṃ tesaṃ dhammānaṃ pīḷanādisabhāvassa vīmaṃsanābhūtā paññā vīmaṃsā nāma. Tesaṃyeva sīlasamādhiādīnaṃ sīlati patiṭṭhahati etthāti sīlantiādivacanatthaṃ pucchitvā sabhāgalakkhaṇarasapaccupaṭṭhānapadaṭṭhānānaṃ tuletvā viya gahaṇapaññā tulanaṃ nāma. Tesaṃyeva sīlasamādhiādīnaṃ dhammānaṃ sabhāvalakkhaṇaṃ avijahitvā aniccatādukkhatādinamanaruppanādisappaccayasaṅkhatādiākāre vitakketvā upaparikkhaṇapaññā eva upaparikkhā nāmāti visesato daṭṭhabbo. Sutadhammassa dhāraṇaparicayavasena pavattanato sutamayī paññā ussāhanā jātā viya na cintāmayī paññā cintitassa dhāraṇaparicayavasena appavattanatoti ‘‘ussāhanā’’ti na vuttaṃ.
修习所获得的智慧与思维的智慧由老师分类得出。在我们所知的情况下，‘什么是思维的智慧’这一讨论指出在分法之后，‘由听闻所吸引’其意思就是，在某一特征的情况下，聆听被记住的法则存在。这里所描述的，‘听闻’意指如实传达的教义和内容。就此而言，‘此法是避免杀生’等道德上应遵守的规范，都是具备特定性质的法。而这种基于审视而产生的智慧，具有分析法的能力，因此要从根本特性来审视以理解此类智慧的本质。
Sutamayī paññā ceva cintāmayī paññā ca ācariyena vibhattā, amhehi ca ñātā, ‘‘katamā bhāvanāmayī paññā’’ti vattabbabhāvato kāraṇabhūtānaṃ dvinnaṃ sutamayicintāmayipaññānaṃ dassanānantaraṃ phalabhūtaṃ bhāvanāmayiṃ paññaṃ vibhajanto ‘‘imāhi dvīhī’’tiādimāha. Tattha imāhi dvīhi paññāhīti sutamayicintāmayipaññāhi kāraṇabhūtāhi. Sutamayipaññāya vā cintāmayipaññāya vā ubhayattha vā ṭhitoyeva yogāvacaro vipassanaṃ ārabhatīti. Manasikārasampayuttassāti rūpārūpesu pariggahādivasena saṅkhāresu aniccatādivasena manasikārena sammā pakārehi yuttappayuttassa. Diṭṭhivisuddhikaṅkhāvitaraṇavisuddhimaggāmaggañāṇadassanavisuddhi- paṭipadāñāṇadassanavisuddhisampādanena vipassanaṃ ussukkantassa yogāvacarassa santāne ñāṇadassanavisuddhisaṅkhātaṃ yaṃ ariyamaggañāṇaṃ nibbānārammaṇadassanabhūmiyaṃ vā bhāvanābhūmiyaṃ vā uppajjati, ayaṃ bhāvanāmayī paññāti attho daṭṭhabbo. Yadipi paṭhamamaggañāṇaṃ paṭhamaṃ nibbānadassanato ‘‘dassana’’nti vuttaṃ, bhāvanāvasena pana pavattanato ‘‘bhāvanāmayī paññā’’ti veditabbaṃ. Dassanabhūmīti paṭhamamaggaphalāni, sesāni ‘‘bhāvanābhūmī’’ti vuccanti.
修习的智慧和思维的智慧也由老师分类。我们知道的‘什么是修行的智慧’的讨论是在与听闻或思考的智慧相比较后进行的。这两者在此相互联系。其中所提到的‘具备观察和正念的’是基于对形式与无形之事物的思考。因而，能在适当分析与解的情况下，快速捕捉到修行的智慧并不意味着不能包括适当的开发过程。虽然在第一道果中所见的智慧会被称之为‘视之智慧’，但其实基于修习的过程而得出的智慧，我们更应以其修行的意义来辨识。
§8
8. Amhākācariya tumhehi ‘‘yassa satthā vā’’tiādinā sutamayipaññādikā vibhattā, evaṃ sati sutena vinā cintāmayī paññā nāma na bhaveyya, mahābodhisattānaṃ pana sutena vinā cintāmayī paññā hotvevāti codanaṃ manasi katvā tasmiṃ saṅgahetvā pakārantarena vibhajituṃ ‘‘paratoghosā’’tiādimāha.
那么，您所提到的是：‘若是世尊’的听闻智慧等被分类，那么在此情况下，若无‘思维的智慧’的存在，善巧之思维也便无法存在。因而我们可说，伟大的菩萨们若没有展现思维的智慧，则思维的智慧也会通过各种方法被确认。
Tattha paratoghosāti parato pavatto desanāghoso paccayo etissāti paratoghosā. Paccattasamuṭṭhitāti pati visuṃ attaniyeva samuṭṭhitā. Yonisomanasikārāti tesaṃ tesaṃ cintetabbānaṃ rūpādīnaṃ dhammānaṃ ruppananamanādisabhāvapariggaṇhanādinā upāyena pavattamanasikārā cintāmayī paññā nāma, iminā sāvakāpi sāmaññato gahitā, tathāpi ugghaṭitaññuādīnaṃyeva vuttattā sāvakā idha gahitā, tasmā purimanayo yuttataro. Paratoti dhammadesakato pavattena dhammadesanāghosena hetunā yaṃ ñāṇaṃ uppajjati, paccattasamuṭṭhitena, yonisomanasikārena ca hetunā yaṃ ñāṇaṃ uppajjati, ayaṃ bhāvanāvasena pavattanato bhāvanāmayī paññā nāma, iminā sāvakāpi sāmaññato gahitā, tathāpi ugghaṭitaññuādīnaṃyeva vuttattā sāvakā idha gahitā, tasmā purimanayo yuttataro. Paratoti dhammadesakato pavattena dhammadesanāghosena hetunā yaṃ ñāṇaṃ uppajjati, paccattasamuṭṭhitena, yonisomanasikārena ca hetunā yaṃ ñāṇaṃ uppajjati, ayaṃ bhāvanāvasena pavattanato bhāvanāmayī paññā nāmāti vibhajitvā paṇḍitehi ñeyyāti vitthārena gambhīratthaṃ ñātuṃ icchantehi ‘‘evaṃ paṭipadāvibhāgenā’’tiādinā (netti. aṭṭha. 9) aṭṭhakathāvacanena jānitabbo.
于此，谓「他方说法声」者，即他处所兴起传播之教法响声也。所谓「他方说法声」者，缘起于他处之宣说声也。谓「独自生起」者，乃自现自起于自身也。所谓「善妙思维」者，是就各各所当思惟之诸法诸相，依诸法自性无始无尽之分别考察，令思虑转动者也。此谓「思虑慧」，乃因此，弟子亦或同样持守，然因明智断覆之不同，弟子举止较前为适当。所谓「他方」，意指由法师说法所转，承法师宣说声而生起之智慧。所谓「独自生起」，意指以善思维为因生起之智慧。此智慧由此培养而成，谓之「思虑慧」，弟子由此亦多同样修持，惟因明慧开显等而有差别，是故前人所说者更为恰当。所谓「他方」，即依法师说法，缘法声而生起之智慧，所谓「独自生起」，即依善思维而生起之智慧，是以此种因由培育生起，名为「思虑慧」，弟子或同样持守，但因明智断等异，故弟子举止较为适宜。将「由他方起及独自生起之智慧」分别为二种，贤哲当依净论所分，欲深了义者，应细究《净论·八》章节所言『依此修行法之分类』等语。此意应为注疏文所当知。
Sutamayipaññādikā tisso paññā ācariyena nānānayehi vibhattā, amhehi ca ñātā, ‘‘tāsu yassa ekā vā dve vā paññā atthi, so puggalo konāmo, yassa ekāpi natthi, so puggalo konāmo’’ti pucchitabbabhāvato yassa ayaṃ paññā, imā vā atthi, so puggalo itthannāmo, yassa natthi, so puggalo itthannāmoti paṭipadāpaññāppabhedena puggalaṃ vibhajituṃ ‘‘yassa imā’’tiādi vuttaṃ.
但凡受教之慧有三，随不同师传各有分别，吾等亦悉知。若在三慧中有一或二慧具足者，即此人名为贤者；若有一慧不具足者，则此人称为不贤。基于此殊分之慧，故以所谓『谁有此慧』为由，以此辨别人与贤不贤之名，是以遂有此慧或无此慧的区别，此为智慧分类之旨义。
Tattha yassa atitikkhapaññassa sutamayī paññā ceva cintāmayī paññā ca imā dve paññā atthi, ayaṃ atitikkhapañño uddesamatteneva jānanato ugghaṭitaññū nāma. Yassa nātitikkhapaññassa uddesaniddesehi sutamayī paññā atthi, cintāmayī paññā natthi, ayaṃ nātitikkhapañño uddesaniddesehi jānanato vipañcitaññū nāma. Yassa mandapaññassa uddesaniddesehi neva sutamayī paññā atthi, na cintāmayī paññā ca, ayaṃ mandapañño uddesaniddesapaṭiniddesehi jānanato niravasesavitthāradesanāya netabbato neyyo nāmāti. Aṭṭhakathāyaṃ pana ‘‘idāni yadatthaṃ imā paññā uddhaṭā, tameva veneyyapuggalavibhāgaṃ yojetvā dassetuṃ ‘yassā’tiādi vutta’’ntiādi (netti. aṭṭha. 8) vuttaṃ.
若是，所谓超绝慧者，具受教慧与思虑慧二者，其名为超越慧，是由正知晓义而称“明断慧”。若非超越者，则受教慧虽存，而思虑慧不存，其名为非超越慧，由于正知断义而名为诠释慧。若是愚钝慧者，阐释文中既无受教慧，亦无思虑慧，名为愚钝慧，应依注解典籍所明之详尽内涵解释。注疏中言：「今此诸慧已明，乃据此分类以示贤者之别」等语，出于《净论·八》章节，当知此义。
§9
9. ‘‘Tattha bhagavā ugghaṭitaññussā’’tiādinā desanaṃ vibhāveti, ‘‘tattha catasso paṭipadā’’tiādinā paṭipadāvibhāgehi, ‘‘svāyaṃ hāro’’tiādinā ñāṇavibhāgehi ca desanābhājanaṃ veneyyattayaṃ ācariyena vibhattaṃ, amhehi ca ñātaṃ, ‘‘yāya desanāpāḷiyā desanāhāraṃ yojetuṃ pubbe ‘dhammaṃ vo, bhikkhave, desessāmī’tiādinā desanāhārassa visayabhāvena yā pāḷidesanā nikkhittā, sā pāḷidesanā desanāhārena niddhāritesu assādādīsu atthesu kimatthaṃ desayatī’’ti pucchitabbattā ‘‘imaṃ atthaṃ desayatī’’ti niyametvā dassetuṃ ‘‘sāyaṃ dhammadesanā’’tiādi āraddhaṃ.
第九节云：「于彼，世尊说明明断慧等。」以宣说为别篇，有四份修行之分，详细之修行章节，以及为断慧之处，合为三分。传授法义之部分由师长分别，有吾之所悉：在往昔，当以巴利语之教法诵说时，「我今当为汝等宣说法义」之语体现教义内容，因是巴利宣说已理当释于听法者，故当问：「此义何为宣说？」答以解释「今晨之法说」等语。
Tattha sāyaṃ dhammadesanāti yā dhammadesanā ādikalyāṇādikā pubbe desanāhārassa visayabhāvena nikkhittā, sāyaṃ dhammadesanā assādādīsu kimatthaṃ desayatīti kathetukāmatāya pucchati, pucchitvā ‘‘cattāri saccāni desayatī’’ti vissajjeti, tāni sarūpato dassetuṃ ‘‘dukkhaṃ samudayaṃ nirodhaṃ magga’’nti vuttaṃ. Pavattipavattakanivattinivattanupāyabhāvena aviparītabhāvato ‘‘saccānī’’ti vuttāni.
所谓晨起之法说，乃前初发善起诸善法之法义而宣说者也。于是问该法之义，答曰「四圣谛」，旨在表彰四谛之本义，于苦、集、灭、道四谛中表明为何、如何因缘而起，遂生起或终止之法则，依成立与否，循序渐进且不反悖之逻辑详说，称为「谛义」者。
Yassaṃ desanāyaṃ saccāni desanāhārena niddhāritāni, sā desanā cattāri saccāni desayatīti yuttaṃ hotu. Yassaṃ desanāyaṃ assādādayo niddhāritā, sā desanā cattāri saccāni desayatīti na sakkā vattuṃ. Heṭṭhā ca assādādayo niddhāritā, tasmā ‘‘assādādayo’’tipi vattabbanti codanaṃ manasi katvā ‘‘ādīnavo phalañca dukkha’’ntiādi vuttaṃ. Desanāhārena saṃvaṇṇanānayena desanāyaṃ niddhārito ādīnavo ceva phalañca dukkhasaccaṃ hoti, assādo samudayasaccaṃ, nissaraṇaṃ nirodhasaccaṃ, upāyo ceva āṇatti ca maggasaccaṃ hoti, tasmā ‘‘cattāri saccāni desayatī’’ti vattabbamevāti.
若说法义即为四圣谛而已，则谓此说属正理。若说法义仅有安心等义，则不可称为四圣谛。又在安心诸义之后，则有不悦等义故，此类须于心中思量而分辨。所谓「痛苦之果与苦」等语，乃众所周知。法义通过此种描述而成立，安心乃苦谛，忧患即集谛，灭谛即脱离，行道则是灭道谛，是谓「宣说四圣谛」之理当如是言。
Taṇhāvajjā tebhūmakadhammā dukkhaṃ, te ca aniccādīhi pīḷitattā ādīnavāyeva. Phalanti desanāya phalaṃ lokiyaṃ, na lokuttaraṃ, tasmā dukkhanti vattabbameva. Assādoti taṇhāssādassa gahitattā ‘‘assādo samudayo’’ti ca vattabbaṃ. Assādekadeso dukkhameva, assādekadeso dukkhañceva samudayo ca. Saha vipassanāya ariyamaggo ca bhagavato āṇatti ca desanāya phalādhigamassa upāyabhāvato ‘‘upāyo, āṇatti ca maggo’’ti vuttaṃ, nissaraṇekadesopi maggoti daṭṭhabbo. ‘‘Imāni cattāri saccāni yā desanā visesato desayati, katamā sā’’ti pucchitabbattā visesaṃ niyametvā dassetuṃ ‘‘imāni cattāri saccāni idaṃ dhammacakka’’nti vuttaṃ. Idaṃ vuccamānaṃ dhammacakkaṃ imāni cattāri saccāni visesato desayatīti yojanā kātabbā.
渴爱及烦恼是三种根本法门，它们是苦，因为它们为无常及诸苦等所苦恼，正如惧畏一般。它们分别为世间说法而结出果报，不为出世间法之果，因此理应称为苦。所谓厌弃，是由对渴爱之厌弃而生，应称为「厌弃之生」。厌弃固然是苦，亦为苦之生起。与般若观察合用，乃是尊圣者的正道，并且为证得果位之方便法门，故称为「方便」与「正道」。若问「这四圣谛特别宣说者为何？」当为问，宜先确定特别所在，继而展示即「此即四圣谛」之义。此所谓法轮，即具体呈现这四圣谛之特别教义，值得以此为连结理解。
‘‘Yā desanā imāni cattāri saccāni visesato desayati, tassā desanāya dhammacakkabhāvaṃ kiṃ bhagavā āhā’’ti vattabbabhāvato ‘‘yathāha bhagavā’’tiādi vuttaṃ. Tattha ‘‘jātipi dukkhā’’tiādivacanato (mahāva. 14) taṇhāvajjaṃ jātiādikaṃ tebhūmakadhammajātaṃ dukkhassa adhiṭṭhānabhāvena, dukkhadukkhādibhāvena ca ‘‘dukkha’’nti vuttaṃ. Meti mayā pavattitanti yojanā. Bhikkhaveti savane ussāhaṃ janetuṃ ālapati. Bārāṇasiyanti bārāṇasīnagarassa avidūre. Isipataneti sīlakkhandhādīnaṃ isanato gavesanato ‘‘isī’’ti voharitānaṃ paccekabuddhānaṃ patanaṭṭhāne. Migadāyeti migānaṃ abhayadānaṭṭhāne kārite assameva.
「这四圣谛特别宣说的说法，世尊为什么这样说？」应当这样回答：「世尊曾言……」等。此中「生亦为苦」等句段，是根本苦境之生起渴爱等三法所生苦之确认，因苦中含苦等义故称「苦」。我作此推断。比库，此呼叫于听者，使生热诚。巴拉那西，即巴拉那西城不远处。仙人堕处，即观察戒蕴等之处，所谓「仙人」的巡行处。鹿野苑，乃猎物给予安所，也即鹿野苑原处。
Anuttaranti uttaritarābhāvena anuttaraṃ anatisayaṃ. Dhammacakkanti satipaṭṭhānādike sabhāvadhāraṇādinā atthena dhammo ceva pavattanaṭṭhena cakkañcāti dhammacakkaṃ. Appaṭivattiyanti appaṭisedhanīyaṃ. Kasmā? Janakassa bhagavato dhammissarattā sammāsambuddhattā, jaññassa ca anuttarattā koṇḍaññādīnañceva aṭṭhārasabrahmakoṭiyā ca catusaccapaṭivedhasādhanato ca. ‘‘Kena appaṭivattiya’’nti pucchitabbattā ‘‘samaṇena vā’’tiādimāha. Tattha samaṇenāti pabbajjamattūpagatena . Brāhmaṇenāti jātibrāhmaṇena. Paramatthānañhi samaṇabrāhmaṇānaṃ paṭisedhane cittuppādānuppajjanampi natthi. Devenāti chakāmāvacaradevena. Brahmunāti rūpabrahmā gahitā. ‘‘Samaṇena vā …pe… brahmunā’’ti ettakameva avatvā‘‘kenacī’’ti vuttavacanena avasesakhattiyagahapatiparisajanā saṅgahitā. Tasmā khattiyabrāhmaṇagahapatisamaṇacātumahārājikatāvatiṃsamārabrahmaparisā aṭṭhavidhāpi paṭisedhetuṃ asamatthāyevāti veditabbā. Lokasminti sattasamūhe dhammacakkādhāre.
「无上」谓极最无比，不可超过。法轮意指由念处等真如之持守，以与法之展开相应，故称为法轮。不可违犯意指不可违反之义；为什么？因世尊乃正觉世尊，亦明了铁胆等十八万诸梵行者境，及四圣谛的证见方法。问「为何不可违犯？」答曰「出家人」「婆罗门」「天人」「梵天」等。出家人乃指仅受具足出家戒者，婆罗门乃种姓婆罗门。至于真理，出家人与婆罗门在对真理的认知中，不存心境障碍。天人乃指依业而居欲界神，梵天谓把持色界梵天。言「出家人……梵天」即由此而起;问「谁呢？」即阐述有王族婆罗门地主共聚之集，遂欲杀害真理，故不可能破坏此正法义。世间意谓诸有群生，是法轮所依。
‘‘Dvādasa padāni sutta’’nti gāthānurūpaṃ dhammacakkasutte padāni vibhajanto ‘‘tattha aparimāṇā’’tiādimāha. Tattha tatthāti dhammacakkadesanāyaṃ (saṃ. ni. 5.1081; mahāva. 13 ādayo; paṭi. ma. 2.30). ‘‘Aparimāṇā akkharā aparimāṇā padā’’ti avatvā ‘‘aparimāṇā padā aparimāṇā akkharā’’ti uppaṭipāṭivacanehi yebhuyyena padasaṅgahitānīti dasseti. Padā, akkharā, byañjanāti ca liṅgavipallāsānīti daṭṭhabbāni. Etasseva atthassāti vattabbākārassa catusaccasaṅkhātassa atthasseva saṅkāsanā pakāsanā pakāsanākāro paññattākāroti ākāravantaākārasambandhe sāmivacanaṃ. Saṅkāsanākāroti ca saṅkāsanīyassa atthassa ākāro. Esa nayo sesesupi. Itipīti iti iminā pakārenapi, iminā pakārenapi idaṃ jātiādikaṃ dukkhaṃ ariyasaccanti veditabbaṃ.
「十二为语」乃是依照法轮经文拆解十二语句。说「无量」等即指法轮宣讲中之无量之词句。所谓「那里那里」即指教法轮上的具体说法。言「无量字，无量语」是指导语为无限多，无限多词语。又言词、字及声调变化的意义应明。这表明「此义」是指宣说四圣谛的意义显现、通达及形成，依赖于形式与义相之配合。所谓「形式」乃有意义之形式。此乃传统，完整演示由此生成生死苦等四圣谛理当明了。
Ayanti kāmataṇhādibhedā ayaṃ taṇhā. Dukkhasamudayoti dukkhanibbattanassa hetubhāvato dukkhasamudayo. Ayanti sabbasaṅkhatato nissaṭā ayaṃ asaṅkhatā dhātu. Dukkhanirodhoti jātiādippabhedassa dukkhassa anuppādananirodhapaccayattā dukkhanirodho. Ayanti sammādiṭṭhādiko aṭṭhaṅgiko ariyo maggo. Dukkhanirodhabhūtaṃ nibbānaṃ ārammaṇakaraṇavasena gatattā, dukkhanirodhappattiyā paṭipadābhāvato ca dukkhanirodhagāminī paṭipadā. Sesaṃ vuttanayameva.
「欲爱等增上别」即此为渴爱之别。苦集即苦之缘起与断灭之因。增上别是指诸渴爱依缘的无漏境界。苦灭即从生死等之苦破灭起始之断灭。此外，正见等八正道即圣道。苦灭所依为涅槃，乃以向彼之正道和所缘成就而成。此即前已宣说。
‘‘Tattha aparimāṇā’’tiādinā byañjanapadaatthapadāni vibhajitvā tesaṃ aññamaññaṃ visayivisayabhāvena sambandhabhāvaṃ dassetuṃ ‘‘tattha bhagavā akkharehi saṅkāsetī’’tiādi vuttaṃ. Atha vā bhagavā kiṃ sāmaññehi akkharādīhi saṅkāseti vā pakāseti vā, udāhu yathārahaṃ saṅkāseti pakāsetītiādivicāraṇāya sambhavato visayavisayibhāvena sambandhabhāvaṃ niyametvā dassetuṃ ‘‘tattha bhagavā akkharehi saṅkāsetī’’tiādi vuttaṃ. Tattha ‘‘akkharehi saṅkāsetī’’ti kasmā evaṃ vuttaṃ, nanu ‘‘dukkhasacca’’ntiādīsu padeneva dukkhasaccatthattādiko saṅkāsitabboti? Saccaṃ, padāvayavassa pana akkharassa gahaṇamukheneva akkharasamudāyassapi padassa gahaṇaṃ hoti, pade gahite ca dukkhasaccatthādikāvabodho hotveva, evaṃ sati padeneva sijjhanato akkharo visuṃ na gahetabboti? Na, dukkhasaccatthādikāvabodhassa visesuppattibhāvato. Du-iti akkharena hi anekupaddavādhiṭṭhānabhāvena kucchitattho gahito, kha-iti akkharena dhuvasubhasukhattabhāvavirahena tucchatthoti evamādikāvabodhassa visesuppatti bhavati. Tena vuttaṃ ‘‘padatthagahaṇassa visesādhānaṃ jāyatī’’ti (netti. aṭṭha. 9). Padapariyosāne vākyapariyosānābhāvato akkharehi saṃkhittena dīpiyamāno attho padehi pakāsitovāti vuttaṃ ‘‘padehi pakāsetī’’ti. Vākyapariyosāne pana saṅkāsito pakāsito attho vivarito vivaṭo katovāti vuttaṃ. ‘‘Byañjanehi vivaratī’’ti. Pakārehi ca vākyabhede kate so attho vibhatto nāmāti vuttaṃ ‘‘ākārehi vibhajatī’’ti. Vākyāvayavānaṃ padānaṃ paccekaṃ nibbacanavibhāge kate so attho pākaṭo katovāti vuttaṃ ‘‘niruttīhi uttānīkarotī’’ti. Katanibbacanehi vākyāvayavehi vitthāravasena niravasesato desitehi veneyyasattānaṃ citte parisamantato tosanaṃ hoti, paññātejanañcāti āha ‘‘niddesehi paññapetī’’ti.
说「无量」等处，乃拆分字义使各字声调等意义相联系。文中诸句「世尊用字说明」等是为解释字句间相互关连之义。若问「为何用字句说明？」非如「苦谛」等词句之义仅是字面之含义，而是词义尤其字的形状和含义的特异性塑造其特殊意涵。此因声调产生多变意，故具特别之意义。言「以字意掌握词意之特异」(《净智》论卷九)即此理。词义结束则句义终结，故「以句彰显」意为用句子显明意义。词义涵义，音调划分等，是句末语的解释。由此明智者心安，故言「知解悉达」(《净智论》)。
‘‘Bhagavā akkharehi saṅkāsetī’’tiādīsu ‘‘bhagavā evā’’ti vā ‘‘akkharehi evā’’ti vā avadhāraṇe yojite ‘‘sāvako na saṅkāseti, padādīhi na saṅkāsetī’’ti attho bhaveyya, sāvako ca saṅkāseti, padādīhi ca saṅkāseti. Kattha avadhāraṇaṃ yojetabbanti ce? ‘‘Bhagavā akkharehi saṅkāsetiyevā’’ti avadhāraṇaṃ yojetabbaṃ. Evañhi sati sāvakena saṅkāsito vā padādīhi saṅkāsito vā attho saṅgahito hoti. Atthapadānañca akkharādinānāvisayatā siddhā hoti. Tena ekānusandhike sutte chaḷeva atthapadāni niddhāretabbāni, anekānusandhike sutte anusandhibhedena visuṃ visuṃ cha cha atthapadāni niddhāretabbāni.
“世尊以文字宣说”等语中，若以“世尊如此”或“以文字如此”作为限定，则其意应为「弟子不宣说，不以词语宣说」；然而弟子确实宣说，且用词语宣说。此时应如何加以限定呢？应当限定为“世尊仅以文字宣说”。如是，弟子以何者为凭依宣说或以何者为凭依以词语宣说，意义才能成立？由此，文理整合。词义与文字等多个方面的不同对象因缘皆成所证实。根据此，须在同一契合的经文中确定六种词义；在多种契合的经文中，则应以依缘不同，逐别分别确定每一组词义。
‘‘Chasu byañjanapadesu katamena byañjanapadena katamaṃ kiccaṃ sādhetī’’ti pucchitabbattā ‘‘iminā idaṃ kiccaṃ, iminā idaṃ kiccaṃ sādhetī’’ti niyametvā dassetuṃ ‘‘tattha bhagavā akkharehi ca padehi ca ugghaṭetī’’tiādimāha. Tattha tatthāti akkharādīsu byañjanapadesu. Ugghaṭetīti ugghaṭanakiccaṃ sādhetīti attho. Kiñcāpi desanāva ugghaṭanakiccaṃ sādheti, bhagavā pana desanājanakattā ugghaṭanakiccaṃ sādhetīti vuccati. Sesesupi evamattho daṭṭhabbo.
“在六十个辅音词中，怎样用某辅音词实现某种作用？”此类问题应被询问。为展示规则，说明“以此、以彼实现某种作用”，接着说明“世尊在那里以文字和词语揭示”。“在那里”指的是文字等辅音和词语。揭示即完成揭示工作。任何说法中均应完成揭示工作。世尊以宣说之用者完成揭示工作。其余释义亦应如此观之。
‘‘Ugghaṭanakiccasādhikā desanāyeva kiṃ vipañcanavitthāraṇakiccasādhikā desanājanakattā, udāhu visuṃ visuṃ kiccasādhikā aññā’’ti pucchitabbabhāvato visuṃ visuṃ kiccasādhikā aññā desanāti niyametvā dassetuṃ ‘‘tattha ugghaṭanā ādī’’tiādimāha. Atha vā ‘‘katamā ugghaṭanā, katamā vipañcanā, katamā vitthāraṇā’’ti pucchitabbattā vuttaṃ ‘‘tattha ugghaṭanā ādī’’tiādi. Tattha tatthāti ugghaṭanādikiccasādhikāsu desanāsu. Ugghaṭanāti ugghaṭanakiccasādhikā desanā ādidesanā hoti. Vipañcanāti vipañcanakiccasādhikā desanā majjhedesanā hoti. Vitthāraṇāti vitthāraṇakiccasādhikā desanā pariyosānadesanā hotīti attho daṭṭhabbo.
“完成揭示工作的，是宣说整体，还是宣说拆分展开的工作？是仅以宣说者的身份，还是其他原因？”若想询问此，应规定「宣说分为揭示、拆分、展开」等。又若想问“何谓揭示、何谓拆分、何谓展开”者，回答为：以上三者是在宣说中属于揭示事务、拆分事务、展开事务的不同宣说。揭示即以揭示事务为内容的宣说；拆分即以拆分事务为中宣；展开即以展开事务为结束宣说，诸义当知。
‘‘Ugghaṭiyanto uddisiyamāno pariyattiatthabhūto dhammavinayo katamaṃ puggalaṃ vineti, vipañciyanto niddisiyamāno pariyattiatthabhūto dhammavinayo katamaṃ puggalaṃ vineti, vitthāriyanto paṭiniddisiyamāno pariyattiatthabhūto dhammavinayo katamaṃ puggalaṃ vinetī’’ti pucchitabbattā ‘‘soyaṃ dhammavinayo’’tiādimāha. Aṭṭhakathāyaṃ pana ‘‘evaṃ ‘akkharehi saṅkāsetī’tiādīnaṃ channaṃ byañjanapadānaṃ byāpāraṃ dassetvā idāni atthapadānaṃ byāpāraṃ dassetuṃ ‘soyaṃ dhammavinayo’tiādi vutta’’nti (netti. aṭṭha. 9) vuttaṃ.
若问“揭示者意指何谓揭示？拆分者对何人实施何种制裁？展开者对何人实施何种制裁？”谓曰“此即为戒律”。在论书中有言：“如此‘以文字宣说’等诸事，是披露辅音词就业的，现在则披露词义事，是谓‘此即戒律’”。
Tattha ugghaṭiyanto uddisiyamāno uddesapariyattiatthabhūto so ayaṃ dhammavinayo ugghaṭitaññupuggalaṃ vineti, tena ugghaṭitaññuno puggalassa vinayanena naṃ ugghaṭiyantaṃ uddisiyamānaṃ uddesapariyattiatthabhūtaṃ vinayaṃ ‘‘ādikalyāṇo’’ti āhu. Vipañciyanto niddisiyamāno niddesapariyattiatthabhūto so ayaṃ dhammavinayo vipañcitaññupuggalaṃ vineti, tena vipañcitaññupuggalassa vinayanena naṃ vipañciyantaṃ niddisiyamānaṃ niddesapariyattiatthabhūtaṃ vinayaṃ ‘‘majjhekalyāṇo’’ti āhu. Vitthāriyanto paṭiniddisiyamāno paṭiniddesapariyattiatthabhūto so ayaṃ dhammavinayo neyyaṃ puggalaṃ vineti vinayanaṃ janeti, tena neyyassa puggalassa vinayanena naṃ vitthāriyantaṃ paṭiniddisiyamānaṃ paṭiniddesapariyattiatthabhūtaṃ vinayaṃ ‘‘pariyosānakalyāṇo’’ti āhūti yojanatthoti daṭṭhabbo.
揭示者是对揭示谛理有慧者，制裁该慧者；因揭示谛理慧者之戒律称为“揭示优良”等。拆分者是对拆分谛理有慧者，制裁该慧者，故称“中优良”。展开者是对拒绝接受拆分谛理者，制造戒律，制裁该拒绝者，称为“终优良”。这三者种戒律的名称及作用，当应合依据如是而理解。
Atha vā ‘‘akkharehi saṅkāsetī’’tiādinā channaṃ padānaṃ byāpāro dassito, evaṃ sati attho nibyāpāro siyā, attho ca nippariyāyato sabyāpāroyevāti codanaṃ manasi katvā āha ‘‘soyaṃ dhammavinayo’’tiādi. Etena atthoyeva mukhyato veneyyattayassa vinayanakiccaṃ sādheti, atthavācako pana saddo ṭhānūpacārato veneyyattayassa vinayanakiccaṃ sādhetīti dasseti. Padaparamassa pana saccappaṭivedhassa patiṭṭhānābhāvato so idha na vutto. Sekkhaggahaṇena vā kalyāṇaputhujjanassa viya neyyaggahaṇena padaparamassa puggalassāpi gahaṇaṃ daṭṭhabbaṃ . Akkharehītiādīsu karaṇatthe karaṇavacanaṃ, na hetvatthe. Akkharādīnañhi ugghaṭanādīni payojanāniyeva honti, na ugghaṭanādīnaṃ akkharādīni payojanānīti ‘‘annena vasatī’’tiādīsu viya na hetuattho gahetabbo. Tattha hi annena hetunā vasati, vasanena hetunā annaṃ laddhanti vasanakiriyāya phalaṃ vasanakiriyāya hetubhāvena gahitaṃ. ‘‘Ajjhesanena vasatī’’tiādīsupi eseva nayo. Tenāha ‘‘yadatthā ca kiriyā, so hetū’’ti (netti. aṭṭha. 9). Tattha yadatthāti so annādiko attho yassā vasanādikiriyāyāti yadatthā, vasanādikiriyā, so annādiko attho tassā vasanādikiriyāya hetūti attho veditabbo.
又如“以文字宣说”为掩盖语词之用，而以此文义为外延，则义理尽周遍，此义亦是反覆展开。心中提醒，遂称“此即戒律”。借此阐述义理，主要在于使戒律实用于审理案例，语言方面因表达惯用而应依习俗措辞。未言明语义根基，因戒律对初学者犹如易理解坎坷之物，故习俗采用语义根基上的类比接纳。譬如“以文字”等皆为行为动词，而非因果关系。揭示诸功能仅是目的，而非法因关系，如“以食为因以衣为住”典类似。故言“由于此义而起”的教示，所谓“因为行为即为因”的含义，应明白为“所指行为等为结果与因的关系”。
§10
10. ‘‘Tattha aparimāṇā padā’’tiādinā ‘‘dhammaṃ vo bhikkhave desessāmī’’ti uddiṭṭhāya pāḷiyā dvādasapadasampattisaṅkhātaṃ tividhakalyāṇataṃ dassetvā idāni chaatthapadachabyañjanapadabhedena sampattisaṅkhātaṃ atthapadabyañjanapadakalyāṇataṃ dassento ‘‘tattha chappadāni attho’’tiādimāha. Atha vā ‘‘dvādasa padāni sutta’’nti vuttānurūpaṃ ‘‘tattha aparimāṇā’’tiādinā ‘‘dhammaṃ vo bhikkhave desessāmī’’ti uddiṭṭhāya pāḷiyā dvādasapadatā dassetvā ‘‘ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇa’’nti vuttānurūpaṃ ‘‘tattha bhagavā akkharehi cā’’tiādinā tassā pāḷiyā tividhakalyāṇatā dassitā, dassetvā idāni ‘‘sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddha’’nti vuttānurūpaṃ tassā pāḷiyā chaatthapadabyañjanapadasampannataṃ dassetuṃ ‘‘tattha chappadāni attho’’tiādi vuttaṃ. Tattha tatthāti tissaṃ desanāhāravisayasaṅkhātāyaṃ pāḷiyaṃ chappadāni attho. Katamāni chappadāni? Saṅkāsanā, pakāsanā, vivaraṇā, vibhajanā, uttānīkammaṃ, paññatti imāni chappadāni. Attho yassa atthi tasmā sātthaṃ. Tatthāti tissaṃ desanāhāravisayasaṅkhātāyaṃ pāḷiyaṃ chappadāni byañjanaṃ. Katamāni chappadāni? Akkharaṃ, padaṃ, byañjanaṃ, ākāro, nirutti, niddeso imāni chappadāni. Byañjanaṃ yassa atthīti sabyañjananti yojanā kātabbā. Tenāti tassā pāḷiyā tividhakalyāṇachaatthapadasampannachabyañjanapadasampannaṭṭhena, ‘‘dhammaṃ vo, bhikkhave…pe… suddha’’nti bhagavā āhāti attho.
「关于‘tattha aparimāṇā padā’等语句，起初为‘dhammaṃ vo bhikkhave desessāmī’此句展开，巴利文中通过‘十二词’体现三种美善（kalyāṇa）之义，现今用‘六字、七字组合区别字义表现三种美善’，称为‘八字组合之美善’。又或者根据经文‘十二词为经’，依此用‘tattha aparimāṇā’等句指标示，表现三种美善为起始美善、中间美善、终结美善，承经文‘tattha bhagavā akkharehi cā’等句话，显示巴利文的三种美善。随后以‘sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddha’等语句为依据，巴利文表现为‘六字组合+字母组合’之完备美善。出现‘tattha chappadāni attho’等句说明此处‘六字为词义’。这里‘tattha’表示对佛陀宣说内容范围的巴利语‘六字’词义集合。所谓‘六字’者，为：简写、明示、解释、划分、扩展、约定，乃此‘六字’。所谓词义即义项，因有义故称为词义。‘tattha’即对宣说内容范围的巴利语‘六字’构成之义项。所谓六字为：字母、词、辅音、声调、释义、注解，这六字。‘辅音’者，谓由辅音连接构成词义成分也。因此，该巴利文兼具三种美善——字义完满、六字集合完满、辅音集合完满。世尊以‘dhammaṃ vo bhikkhave…suddha’等句示现此义。
Kevalasaddassa sakalādiatthavācakattā adhippetatthaṃ niyametvā dassetuṃ ‘‘kevalanti lokuttaraṃ na missaṃ lokiyehi dhammehī’’ti vuttaṃ. Paripuṇṇanti adhippetatthe ekopi attho ūno natthi, vācakasaddesupi anatthako ekopi saddo adhiko natthīti paripuṇṇaṃ anūnaṃ anatirekaṃ. Parisuddhanti saddadosaatthadosādivirahato vā parisuddhaṃ, rāgādimalavirahato vā pariyodātānaṃ uttarimanussadhammavisesānaṃ upaṭṭhitaṭṭhānattā parisuddhaṃ pariyodātaṃ. Niggataṃ malaṃ etassa dhammassāti nimmalaṃ. Saddadosādivirahato vā rāgādivirahato vā sabbamalehi apagataṃ pari samantato odātanti pariyodātaṃ. Upaṭṭhitanti upatiṭṭhanti ettha sabbavisesāti upaṭṭhitaṃ yathā ‘‘padakkanta’’nti. Padakkantaṃ padakkantaṭṭhānaṃ. Visisanti manussadhammehīti visesā, sabbe visesā sabbavisesā, sabbato vā visesāti sabbavisesā, uttarimanussadhammā. Tesaṃ sabbavisesānaṃ upaṭṭhitanti yojanā. Idanti sikkhattayasaṅgahaṃ sāsanabrahmacariyaṃ. Tathāgatassa sammāsambuddhassa padanti tathāgatapadaṃ. Padanti ca paṭipattigamanena vā desanāgamanena vā kilesaggahaṇaṃ. Ottharitvā gamanaṭṭhānaṃ itipi vuccati pavuccati, tathāgatena gocarāsevanena vā bhāvanāsevanena vā nisevitaṃ bhajitaṃ itipi vuccati, tathāgatassa mahāvajirañāṇasabbaññutaññāṇadantehi ārañjitaṃ ārañjitaṭṭhānaṃ itipi vuccati, ato tathāgatapadādibhāvena vattabbabhāvato etaṃ sāsanabrahmacariyaṃ iti paññāyati. Brahmacariyanti brahmuno sabbasattuttamassa bhagavato cariyaṃ, brahmaṃ vā sabbaseṭṭhaṃ cariyaṃ brahmacariyaṃ. Paññāyatīti yathāvuttehi pakārehi ñāyatīti attho veditabbo.
专指纯粹音节的完整自显意指性，乃通过规约义指而显现。所谓‘纯粹’意指于规约之义中无所缺失无遗失，因此在意指范畴中无一义项缺乏；在音节作表意符号方面亦无无义、虚义、增余义存在，故谓完整。所谓‘净洁’则指音节及其所指义无垢染，远离贪嗔痴等心垢而纯净完全，乃因予以支持人天法及其上者之故，故谓净洁亦谓净化。所谓‘净除’是指因远离一切垢染，周全清净，且具护持功能，名为净除。所谓‘护持’是指对一切人间法之特别保护护持。此所有特殊护持皆称为护持。此乃修持易学之总摄，即戒律宗旨。世尊所说‘法’即如来所立正觉之道路。‘法’又由修行与行道及止诤组成。‘起立’即立定起行，或说弘扬布施。‘去’或‘止’表示放下烦恼。‘居止’指依止。又有宣说矣、起行所依结也。依此世尊所倡的伟大决心智慧及无上智的具足者巩固而成，此即依世尊名号而行的修持法则。所谓修持即是万能至善行为，乃世尊超越众生，代表至尊的行为。所谓‘知’则依上述方式明了其义。
‘‘Imassa sikkhattayassa saṅgahassa sāsanassa paripuṇṇabhāvaparisuddhabhāvasaṅkhātaṃ tathāgatapadabhāvaṃ!Tathāgatapadabhāvaṃ, tathāgatanisevitabhāvaṃ, tathāgataārañjitabhāvaṃ, tehi pakārehi ñāpitabhāvaṃ kathaṃ mayaṃ nikkaṅkhā jānissāmā’’ti vattabbato ‘‘tenāha bhagavā’’tiādi vuttaṃ, tabbhāvadīpakena bhagavatā vuttena vacanena tumhehi nikkaṅkhehi jānitabboti vuttaṃ hoti.
“此修持法的总摄法、教法的完满清净集成，及如来名号的圣洁！如来名号、如来所依之功德、如来所护持之功德，已通过这三方面得以知晓。如何令我们明了此义？其答案即如佛所示教：依世尊教言，你应当凭此法认识此义。”
Yadi bhagavā akkharehi ca padehi ca ugghaṭeti, byañjanehi ca ākārehi ca vipañcayati, niruttīhi ca niddesehi ca vitthāreti, evaṃ sati ācariyena racitena desanāhārena payojanaṃ na bhavati, desanāhārena na vinā bhagavato desanāyameva atthasijjhanatoti codanaṃ manasi katvā ‘‘kesaṃ ayaṃ dhammadesanā’’ti pucchitvā ‘‘yogīna’’nti āha. Tattha yogīnanti yujjanti catusaccakammaṭṭhānabhāvanāyanti yogino, tesaṃ yogīnaṃ. Tena mayā racitena desanāhārena saṃvaṇṇitā ayaṃ vuttappakārā bhagavato desanā ugghaṭanādikiccaṃ sādhetīti desanāhāro yogīnaṃ sātthakoyevāti daṭṭhabbo. ‘‘Desanāhārassa assādādidesanāhārabhāvo kena amhehi jānitabbo saddahitabbo’’ti vattabbattā ‘‘tenāha āyasmā…pe… desanāhāro’’ti vuttaṃ. Tattha tena assādādidesanāhārabhāvena āyasmā mahākaccāno ‘‘assādādīnavatā…pe… desanāhāro’’ti yaṃ vacanaṃ āha, tena vacanena tumhehi desanāhārassa yogīnaṃ assādādidesanāhārabhāvo jānitabbo saddahitabboti vuttaṃ hoti.
如若世尊对字词词义逐一揭破详明，辅音与形态一一分析，释义与注解无遗，依此法则，由教师所作的宣说就无所用处，宣说失去根本。因无宣说即无世尊教化之目的。思惟此点后，问“这是什么法说？”回答谓“瑜伽士”。此瑜伽士乃勤修四圣谛修持者。从而我所作宣说之大纲，乃世尊教法之揭示关键，宣说纲领是瑜伽士最需的。再问：“如何知晓宣说大纲且信受？”回答：“依尊者……所说宣说纲领。”尊者曰：“由惊悦等感受因缘，知晓宣说纲领之法。”故由尊者所说证明你们应由惊悦等感受识得宣说大纲，因信受方便。
‘‘Kiṃ pana ettāvatā desanāhāro paripuṇṇo, añño niyutto natthī’’ti pucchitabbattā ‘‘niyutto desanāhāro’’ti vuttaṃ. Tattha yassaṃ desanāyaṃ assādādayo yena desanāhārena niddhāritā, tassaṃ desanāyaṃ so desanāhāro niddhāretvā yojitoti attho daṭṭhabboti.
再问：“那么，这样充足完整的宣说纲领，其他任何附属的别法则无？”答曰：“无附属法。”在此，所谓宣说纲领乃基于由惊悦等感受为据，用以定量归纳宣说纲领之法。所谓附属即决定宣说纲领之附属项，须知其义。
Iti desanāhāravibhaṅge sattibalānurūpā racitā · 如是，在开示导法分别中，随能力所及而撰成的
Vibhāvanā niṭṭhitā. · 阐明已竟。
Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.
但向博学者依注释与论述循序，深义详解展开理解、并加以分类吸收。
2. Vicayahāravibhaṅgavibhāvanā二、抉择导法分别的阐明
§11
11. Yena yena saṃvaṇṇanāvisesabhūtena desanāhāravibhaṅgena assādādayo suttatthā ācariyena vibhattā, so saṃvaṇṇanāvisesabhūto desanāhāravibhaṅgo paripuṇṇo, ‘‘katamo vicayo hāro’’ti pucchitabbattā ‘‘tattha katamo vicayo hāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu hāresu katamo saṃvaṇṇanāviseso vicayo hāro vicayahāravibhaṅgo nāmāti pucchati. ‘‘Yaṃ pucchitañca vissajjitañcā’’tiādiniddesagāthāya idāni mayā vuccamāno ‘‘ayaṃ vicayo hāro kiṃ vicinatī’’tiādiko saṃvaṇṇanāviseso vicayahāravibhaṅgo nāmāti yojanā.
无论以何种特定的说明方法，或依教法内容划分说法的种类，而使听受者对经义的阐释有所体会，唯有具学问的老师才能分述。此乃完整的特定说明方法，称为“检验(辨析)与断别”，当有人问“何为检验？何为断别？”等问题时，回答已告讲明。在此，「此处」指在所论的十六种教法类别中，检验与断别在种类及区分上的内涵。由“问所问与已回答者”的唱颂，现在我称之为特定说明法，谓之为“检验与断别”（特定说明方法及检验断别的划分）。
‘‘Ayaṃ vicayo hāro kiṃ vicinatī’’ti iminā yo vicayo vicinitabbo, taṃ vicayaṃ vicinitabbaṃ pucchati, tasmā vicinitabbaṃ visayaṃ visuṃ visuṃ niyametvā dassetuṃ ‘‘padaṃ vicinati, pañhaṃ vicinatī’’tiādi vuttaṃ. ‘‘Kiṃ vicayo padavicayo’’tiādiṃ avatvā ‘‘kiṃ vicinati, padaṃ vicinatī’’tiādivacanena vicayasaddassa kattusādhanatthaṃ dasseti. Tattha padaṃ vicinatīti navavidhassa suttantassa sabbaṃ padaṃ yāva nigamanā nāmapadādijātisaddādiitthiliṅgādiākārantādipaṭhamavibhatyantādiekavacanādivasena vicinati. Pañhaṃ vicinatīti adiṭṭhajotanādisattādhiṭṭhānādisammutivisayādiatītavisayādivasena vicinati. Vissajjanaṃ vicinatīti ekaṃsabyākaraṇavissajjanādisāvasesabyākaraṇavissajjanādi sauttarabyākaraṇa vissajjanādi lokiyabyākaraṇavissajjanādivasena vicinati. Pubbāparaṃ vicinatīti pubbena aparaṃ saṃsanditvā vicinati. Assādaṃ vicinatīti assādakataṇhādiassādetabbasukhādivasena vicinati. Ādīnavaṃ vicinatīti dukkhadukkhavipariṇāmadukkhasaṅkhāradukkhavasena vā aniṭṭhānubhavanādiādiantavantatādisaṃkilesabhāgiyādivasena vā vicinati. Nissaraṇaṃ vicinatīti maggavasena vā nibbānavasena vā maggassa vā āgamavasena, nibbānassa asaṅkhatadhātuādipariyāyavasena vā vicinati. Phalaṃ vicinatīti dhammacaraṇassa duggatigamanābhāvena vā maccutaraṇādinā vā desanāya phalaṃ, desanānusārena caraṇassa phalaṃ vicinati. Upāyaṃ vicinatīti aniccānupassanādivasena pavattananibbidāñāṇādivasena vā saddhāsativasena vā visuddhiyā upāyaṃ vicinati. Āṇattiṃ vicinatīti pāpaparivajjanāṇattivasena vā lokassa suññatāpekkhanāṇattivasena vā vicinati. Anugītiṃ vicinatīti vuttānugītivasena vā vuccamānānugītivasena vā anurūpaṃ gītiṃ vicinati. Sabbe nava suttante vicinatīti suttageyyādike nava sutte āhaccavacanavasena vā anusandhivacanavasena vā nītatthavacanavasena vā neyyatthavacanavasena vā saṃkilesabhāgiyādivasena vā vicinati.
所谓“检验与断别”的实义，是问该检验为何物。对此当对所问之检验对象细察周究，分别呈现，以“语言检讨，问题审察”为例说明。其言“何为字义检验”：指对一部经文中新九种断句，从文本终止字或名词、词类标志等文字形态，逐渐分析到单数词形等，逐一观察清楚。所谓“问题审察”，指对教学内容诸如『初见之光明』等所谓立场、所在、现前的超越对象，明了而辨析。所称“废弃检验”，指从语法废弃之外，包含音韵废弃及世俗、因果、宗教教义中诸种废弃等。所谓“先后顺序检验”，指从先至后相续关联；“满足检验”即对渴求满足、令欲满足而成就之乐受等分别。所谓“根本患难检验”，指由苦、苦的变异、苦的因及不善境遇的现象构成的烦恼、其总集和相类成份；所谓“出离检验”，则含行道及涅槃经验、道与果的来临等。所谓“果报检验”，涵盖违法行为恶报、不善之归；所谓“善法资粮方式检验”，则含无常观照及由此而生的厌离、智慧及清净的因缘。所谓“所违背检验”，则指恶行所生之不善，及对空性、寂灭的观察所违背的性质。所谓“应唱法检验”，则对已宣说或依言教授的同类唱诵歌谣进行相应综合之审视。由此九种经文内用检验，即指定的经文、声调、语义明确或含糊、次要或主旨、疑难及应当摒弃等特征，此即谓之仔细辨析。
Kiñcāpi padavicayo paṭhamaṃ vibhatto, suttassa pana anupadaṃ vicinitabbatāya atibhāriyo, na sukaro padavicayoti taṃ aggahetvā pañhāvicayavissajjanavicaye tāva vibhajanto ‘‘yathā kiṃ bhave’’tiādimāha. Tattha yathā kiṃ bhaveti yena pakārena so pañhāvicayo pavattetabbo, taṃ pakārajātaṃ kīdisaṃ bhaveyyāti attho daṭṭhabbo. Āyasmā ajito pārāyane bhagavantaṃ pañhaṃ yathā yena pakārena pucchati, tathā tena pakārena pañhāvicayo pavattetabboti attho. Tattha āyasmāti piyavacanaṃ. Ajitoti bāvarībrāhmaṇassa paricārakabhūtānaṃ soḷasannaṃ aññataro ajito. Pārāyaneti pāraṃ nibbānaṃ ayati gacchati etenāti pārāyanaṃ, ajitasuttādisoḷasasuttassetaṃ adhivacanaṃ.
又对字句检验，初步分析单字，若对此文未逐字细察，负担甚重，故不轻易断言。故于问题检验及废弃检验等方面仍主张分开审察，道“如何形成？”等。此谓通过何种方式，形成问题的检验义理。尊者阿阇世，即为来自婆罗门守护者群中某一位名阿阇世者。所谓彼岸，指超越涅槃，相关十六经称此为此专用语。
‘‘Kenassu nivuto loko, (iccāyasmā ajito,)
“谁受制约于世界，（是阿阇世尊者，）
Kenassu nappakāsati;
谁不为所遗弃；
Kissābhilepanaṃ brūsi, kiṃ su tassa mahabbhaya’’nti. (su. ni. 1038; cūḷani. vatthugāthā 57, ajitamāṇavapucchāniddesa 1) –
你会以何种方法回答，何为彼者之大恐惧？”（摘自苏提尼迦经1038，慈悲小经歌第57首，阿阇世问话注释一卷）－
Gāthāya ‘‘kena dhammena loko ariyavajjo satto nivuto paṭicchādito, iti āyasmā ajito pucchati. Kena hetunā yathāvuttaloko nappakāsati, assa yathāvuttalokassa kiṃ abhilepanaṃ iti tvaṃ brūsi, tassa yathāvuttalokassa kiṃ mahabbhayanti tvaṃ brūsīti pucchatī’’ti attho.
这句颂歌中说：“以何种法则为根本，世界才被尊为圣道，众生才获得安止与依赖？”是由具寿尊者阿吉陀所问。问道：“以何因缘，令如实所说之世界不退转？你若说明如实所说世界的性质是何污染，又莫说现行世界为何为何大怖畏？”意思即是如此。
Iti iminā pabhedena cattāri imāni gāthāpādapadāni pucchitāni pucchāvasena vuttāni, pucchitatthadīpakāni vā, padhānavasena pana so ‘‘eko pañho’’ti mato, yadipi catunnaṃ padānaṃ pucchanavasena pavattattā catubbidhoti vattabbo, ñātuṃ pana icchitassa ekasseva atthassa sambhavato ‘‘eko pañho’’ti vuttaṃ. ‘‘Kāraṇaṃ vadehī’’ti vattabbattā kāraṇamāha ‘‘ekavatthupariggahā’’ti. Idaṃ vuttaṃ hoti – ‘‘yadipi nivāraṇāpakāsanābhilepanamahabbhayasaṅkhātā cattāro atthā pucchāyaṃ gahitā, ekassa pana abhidheyyatthassa gahaṇato ‘eko pañho’ti padhānavasena gahitoti daṭṭhabbo’’ti. ‘‘Ekavatthupariggahaṇaṃ kathaṃ amhehi saddahitabba’’nti vattabbabhāvato ‘‘evañhi āhā’’ti vuttaṃ. Evaṃ ekavatthupariggahaṇeneva bhagavā hi yasmā āha, iti tasmā ekavatthupariggahaṇaṃ tumhehi saddahitabbanti vuttaṃ hoti.
依此分解，以上四句颂首句尾，乃依问答关系所述，既是问答义理之明示之文。合其旨意成“一个问题”之说，虽由四语节连环成问，实为一问题。又云“请说原因”，因缘即“集合一个义项”。此即明说：“因为这四项——障碍显露、污染、重大怖畏，皆为所问之意涵；聚为一义，故称为‘一个问题’。”言出成此。若问“如何应以聚合一个义旨？”则答曰：“正是如此聚合。”如来为此如此说，尔时特嘱咐弟子应共信持此一义之聚合。
‘‘Kenassu nivuto loko’’ti iminā lokādhiṭṭhānaṃ paṭicchādanaṃ pucchati, na nānādhammādhiṭṭhānaṃ. ‘‘Kenassu nappakāsatī’’ti iminā lokasseva appakāsanaṃ pucchati, na nānāsabhāvadhammassa. ‘‘Kissābhilepanaṃ brūsī’’ti iminā lokasseva abhilepanaṃ pucchati, na nānāsabhāvadhammassa. ‘‘Kiṃ su tassa mahabbhaya’’nti iminā tasseva lokassa mahabbhayaṃ pucchati, na nānāsabhāvadhammassa. Tasmā ‘‘kenassu nivuto loko’’tiādipañho ekādhiṭṭhānanānādhiṭṭhānesu ekādhiṭṭhāno, dhammādhiṭṭhānasattādhiṭṭhānesu sattādhiṭṭhāno, adiṭṭhajotanādīsu adiṭṭhajotanāpañhotiādinā yathāsambhavaṃ vicinitabboti adhippāyo.
“为何世界得止息？”此乃问世界之所在而非多种现象之所止；“为何无退转？”此为问此世界之无退，而非法多种性质；“何为其染污？”亦为问此世界之染污，而非别类；“其大怖畏为何？”亦为问其世界之大怖畏。故“为何世界得止息”等问，是就一所依止（一止）而言，不是对多所依止而言。由此可知，其为一止所依、多止所依、止现之灯等，皆应依此分别了知，此为统领。
‘‘Pañhassa yo loko ‘adhiṭṭhāno’ti gahito, so loko tividho’’ti vattabbabhāvato ‘‘loko tividho’’tiādi vuttaṃ. Tattha tayo vidhā etassa lokassāti tividho. Kilissati rāgādivasena kāmāvacarasattoti kileso, kileso ca so loko cāti kilesaloko, kāmāvacarasatto. So hi rāgādikilesabahulatāya kilesalokoti. Bhavati jhānābhiññāhi buddhīhīti bhavo, bhavo ca so loko cāti bhavaloko, rūpāvacarasatto. So hi jhānādibuddhīhi bhavatīti. Indriyena samannāgatoti indriyo, indriyo ca so loko cāti indriyaloko, arūpāvacarasatto. So hi āneñjasamādhibahulatāya visuddhindriyo hotīti lokasamaññā pariyāpannadhammavasena pavattā, tasmā ariyā na gahitāti.
“问题中所指之‘世界’是所谓依止、有三种种类”，故言“世界三种”。此三种为：随烦恼等形成之欲界，是染污，此即为染污世界，执于欲界；因烦恼繁多，此即为染污世界；由禅那及智慧成就之有漏存在，此即为有漏界；由此禅那智慧显现之存有，此即为有漏之存有界；以根摄取之感官集成，此即感官界；由强定力及清净感官构成之界，此由世俗共识所言，非圣者担执。
‘‘Kenassu nivuto loko’’tiādigāthāya pucchāvicayo hāro ācariyena vibhatto, amhehi ca ñāto, ‘‘vissajjanāvicayo hāro kattha vissajjanāya vibhatto’’ti pucchitabbattā ‘‘tattha vissajjanā’’tiādi vuttaṃ. Tattha tatthāti tassaṃ ‘‘kenassu nivuto loko’’tiādipucchāyaṃ –
“为何世界得止息”等诸颂之问，问法清除分析者，得自上师开演，弟子心知；若问“染污法清除依止何处？”则回答如下；此开示即基于“为何世界得止息”之问：
‘‘Avijjāya nivuto loko, (ajitāti bhagavā,)
“由无明而得止息之世界，（此阿吉陀尊者问，世尊答曰，）…"
Vivicchā pamādā nappakāsati;
疑惑因粗心大意而不起。
Jappābhilepanaṃ brūmi, dukkhamassa mahabbhaya’’nti. (su. ni. 1039; cūḷani. vatthugāthā 58, ajitamāṇavapucchāniddesa) –
我说念诵的涂抹是苦的大恐惧。
Ayaṃ gāthā vissajjanāti daṭṭhabbā. Tattha avijjāya nivuto lokoti kāḷapakkhacatuddasī, ghanavanasaṇḍa, meghapaṭalacchādana, aḍḍharattīnaṃ vasena caturaṅgasamannāgatena andhakārena rathaghaṭādi paṭicchādito viya dhammasabhāvapaṭicchādanalakkhaṇāya avijjāya sattaloko nivuto paṭicchādito. ‘‘Ajitā’’ti ca ālapanaṃ katvā bhagavā āha. Vivicchāti vicikicchāya pamādahetu yathāvuttaloko nappakāsati. Jappaṃ taṇhaṃ yathāvuttalokassa ‘‘abhilepana’’nti ahaṃ brūmīti bhagavā āha, dukkhaṃ jātiādivaṭṭadukkhaṃ assa yathāvuttalokassa ‘‘mahabbhaya’’nti ahaṃ brūmīti bhagavā ajitaṃ āhāti attho.
此偈应当作废。所谓「被无明所困的世间」指黑暗季节第四十三日，是云密林聚集处，被云盖遮蔽，由暗夜所主宰，如同被车轮等遮盖，体现法性遮蔽特质，因无明而为七界所束缚的世间。世尊说「阿吉陀」作为此说法的引入。『疑惑』是因疑虑生起的粗心大意，世间如实不放弃。世尊说「念诵」是谓渴爱，称为涂抹，意即苦行轮回的苦乃极大恐惧，称为「阿吉陀」。
‘‘Imāya vissajjanāya kathaṃ vicineyyā’’ti pucchitabbattā ‘‘imāni cattāri padānī’’tiādi vuttaṃ. Tattha imāni cattāri padānīti ‘‘kenassu nivuto loko’’tiādipucchāgāthāyaṃ vuttāni gāthāpadāni. Imehi catūhi padehīti ‘‘avijjāya nivuto loko’’ti vissajjanāgāthāyaṃ vuttehi gāthāpadehi vissajjitāni. Kathaṃ? Paṭhamaṃ padaṃ paṭhamena padena, dutiyaṃ padaṃ dutiyena padena, tatiyaṃ padaṃ tatiyena padena, catutthaṃ padaṃ catutthena padena vissajjitaṃ.
问及‘如何断弃此污染’时，世尊回答‘有这四句话’。这里四句是应答询问‘何者为被覆之世间’所得语句。这四句在无明被覆偈文的语句中，是以第一词对第一词，第二词对第二词，第三词对第三词，第四词对第四词方式分别断舍的。
‘‘Kenassu nivuto loko’’ti paṭhamapañhe‘‘avijjāya nivuto loko’’ti paṭhamā vissajjanā katā, na uppaṭipāṭiyā. Vijjāya paṭipakkhā avijjā, tasmā avijjāya ajānako loko bhaveyya. Kathaṃ nivuto saddahitabboti āha ‘‘nīvaraṇehi nivuto loko’’ti. Yadi evaṃ ‘‘nīvaraṇena nivuto loko’’ti vissajjanā kātabbāti codanaṃ manasi katvā vuttaṃ ‘‘avijjānīvaraṇā hi sabbe sattā’’ti. ‘‘Sabbasattānaṃ avijjānīvaraṇabhāvo kena vacanena saddahitabbo’’ti vattabbattā ‘‘yathāha bhagavā’’tiādi vuttaṃ.
在‘何者为被覆之世间’第一问中，回答为‘被无明所覆的世间’，为第一断舍，且无反复。无明与智相反，故成无明愚昧之世。问何为被覆？于是说‘由烦恼所覆的世间’，动心后言‘一切众生皆由无明烦恼所覆’。论曰‘如何使一切众生信服无明烦恼为覆’？回答‘如世尊所说’。
‘‘Sabbasattānaṃ, bhikkhave, sabbapāṇānaṃ sabbabhūtānaṃ, pariyāyato ekameva nīvaraṇaṃ vadāmi, yadidaṃ avijjā. Avijjānīvaraṇā hi sabbe sattā. Sabbasova bhikkhave avijjāya nirodhā cāgā paṭinissaggā natthi sattānaṃ nīvaraṇanti vadāmī’’ti yaṃ vacanaṃ yathā yena pakārena bhagavā āha, tathā tena pakārena vuttena tena vacanena tumhehi sabbasattānaṃ avijjānīvaraṇabhāvo saddahitabboti.
世尊说：“诸比库，一切众生、一切有情、一切众生转变中唯有一覆，即无明。无明烦恼乃一切众生之覆。诸比库，在一切众生中，无一众生无由无明涅槃、放弃和舍离而得覆。”世尊如是教诲，众比库应如是信受所有众生被无明烦恼所覆。
‘‘Avijjāya nivuto loko’’ti padena ‘‘kenassu nivuto loko’’ti paṭhamasseva padassa vissajjanā na siyā, ‘‘kenassu nappakāsatī’’ti dutiyapadassāpi vissajjanā siyāti codanaṃ manasi katvā ‘‘tena cā’’tiādi vuttaṃ. Tattha tena ‘‘avijjāya nivuto loko’’ti padena ‘‘kenassu nivuto loko’’ti paṭhamassa padassa vissajjanā yuttā yuttatarā hoti, yuttatarattā ‘‘kenassu nivuto loko’’ti pañhe ‘‘avijjāya nivuto loko’’ti vissajjanāti mayā vattabbāyevāti adhippāyo.
『以无明为依止的世间』此语中，对于首句中『以何为依止的世间』一语，不能简单解说为无明为依止，须心中思维提问，何者为依止，答曰『是以此』，如此表达。由此由『以无明为依止的世间』语中对于首句语义之依托，逐渐更加恰当，尤其对『以何为依止的世间』此疑问，逐渐适切解说应是『以无明为依止的世间』，此释宜由我提出，作为主张。
‘‘Kenassu nappakāsatī’’ti imasmiṃ pañhe ‘‘vivicchā pamādā nappakāsatī’’ti ayaṃ vissajjanā kātabbā, vivicchāya pavattattā, pamādā ca loko nappakāsatīti attho. Avijjānīvaraṇāya nivuto loko nappakāsatīti vissajjanā kātabbā, ‘‘kathaṃ vivicchā pamādā loko nappakāsatīti vissajjanā katā’’ti vattabbattā ‘‘yo puggalo’’tiādi vuttaṃ. Tattha yo puthujjanabhūto puggalo avijjānīvaraṇehi nivuto, so puthujjanabhūto puggalo vivicchāya vivicchati. ‘‘Yāya vivicchāya vivicchati, sā vivicchā katamā nāmā’’ti pucchitabbattā ‘‘vivicchā nāma vuccati vicikicchā’’ti vuttaṃ. ‘‘Tāya kasmā nappakāsatī’’ti vattabbattā ‘‘so vicikicchanto’’tiādi vuttaṃ. Tāya vicikicchanto so puthujjanabhūto puggalo saddahitabbesu nābhisaddahati; saddahitabbesu na abhisaddahanto akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ sacchikiriyāya ārabhitabbaṃ vīriyaṃ nārabhati; anārabhanto so puggalo idha loke pamādamanuyutto viharatīti, pamādena viharanto pamatto puggalo sukke dhamme na uppādiyati; anuppādayantassa tassa puggalassa te sukkā dhammā anuppādiyamānā hutvā nappakāsanti pakāsanavasena na pavattanti; tasmā ‘‘vivicchā pamādā loko nappakāsatī’’ti vissajjanā kātabbāti adhippāyo.
对于『以何不为依止』此疑问，须于此提问中作答，解为『分别与疏忽不为依止』。因分别而生，且因疏忽，故此世间不为依止。无明为障，而世间为依止不成，是为须释。问曰：『何故分别与疏忽世间不为依止？』对此应答谓：『彼人』等语。其为凡夫者，因无明之障而依止，是凡夫亦因分别而作分别。问：『其所分别者，分别为何名？』答曰：『分别名为疑惑』。问：『何故不为依止？』答曰：『是疑惑者』。依此疑惑之故，凡夫不信应信之法；不信应信之法，便不能发起放弃不善法、实行善法之勇猛；未发起者，此人于此世间则随缘疏忽，而因疏忽为过失之人，于具足法无所生起。若不生起者，善法难增长起，故不为依止。由此缘故，应答为『分别与疏忽世间不为依止』之说乃为要旨。
‘‘Tādisassa sukkadhammānaṃ appakāsanabhāvo amhehi kena vacanena saddahitabbo’’ti vattabbabhāvato ‘‘yathāha bhagavā’’tiādi vuttaṃ. Tattha –
由于此类安乐法之难以发起与显现，应以何语使之生信，乃应思惟『如世尊所说』语。此处语——
‘‘Dūre santo pakāsanti, himavantova pabbato;
『远处者自现，犹如喜马拉雅之山；
Asantettha na dissanti, rattiṃ khittā yathā sarā;
未至者不现，夜眠则似流水般流逝；
Te guṇehi pakāsanti, kittiyā ca yasena cā’’ti. –
彼等以其功德而现，以其名闻亦然』——如此言说。
Yaṃ gāthāpāṭhaṃ bhagavā yathā yena appakāsanākārena āha, tathā tena appakāsanākārena vuttena tena gāthāpāṭhena tādisassa puggalassa sukkadhammānaṃ appakāsanabhāvo tumhehi saddahitabboyeva, tasmā ‘‘vivicchā pamādā loko nappakāsatī’’ti vissajjanā kātabbāvāti adhippāyo.
世尊以简略方式宣说的此课诵诗句，应依其简略表达之言，凭借此诗句，尔等应当闻知此类具足功德之人无过失之理。因此以此为由，应当作如是思惟：『分别与疏忽，世间不显现。』此为根本义理。
Gāthāttho pana – himavanto pabbato dūre ṭhito dūre ṭhitānampi sacakkhukānaṃ puggalānaṃ pakāsati iva, evaṃ santo sappurisā dūre ṭhitānampi guṇavasena pavattāya kittiyā ca guṇavasena pavattehi yasaparibhogaparivārehi ca dūre ṭhitānaṃ paṇḍitānaṃ pakāsanti, rattikāle khittā sarā usū na dissanti yathā, ettha sattaloke vivicchāpamādānaṃ vasena viharanto asanto na dissanti. Ye santo pakāsanti, te santo guṇehi pakāsantīti dassetuṃ ‘‘te guṇehi pakāsantī’’ti vuttaṃ . Guṇā nāma abbhantare jātā, ‘‘kathaṃ guṇehi pakāsantī’’ti vattabbattā ‘‘kittiyā ca yasena cā’’ti vuttaṃ. Guṇānubhāvena pavattāya kittiyā ca guṇānubhāvena pavattena yasena ca pakāsantā puggalā guṇehi pakāsantīti vattabbāvāti.
但诗句之意，如同远处大雪覆顶之高山，虽远离而能显现于慧眼之人；同理，圣者贤人虽远离，但因品德圆满、声誉显著，及与贤士交往甚密，犹如贤人之光辉显现一般。犹如夜晚之地，虽黑暗无光，但星辰不显，而于此世间分别与疏忽之住处，身处其中之非圣者亦不见。能以德行显现者，即称为圣者，显现其德名声。此处所说之「显现」者，指内在德性之外部展现；其因缘即为功德所生，故言由功德及声誉显现之人，谓之以德显现之人。
Yadi vivicchāpamādānaṃ vasena nappakāsati, evaṃ sati loko nivuto hoti, tasmā paṭhamassa padassāpi vissajjanā kātabbāti codanaṃ manasi katvā ‘‘tena cā’’tiādi vuttaṃ. Tattha tenāti ‘‘vivicchā pamādā nappakāsatī’’ti padena ‘‘kenassu nappakāsatī’’ti dutiyassa padassa vissajjanā yuttā yuttatarāti attho. Padenāti ca padatthaṭṭhena vissajjanāti attho. Padassāti padatthassa pucchitabbassāti attho daṭṭhabbo. Esa nayo heṭṭhā, upari ca.
若借由分别与疏忽的执着而无所显现，则世间亦因此而沉寂不通。所以当初一句话亦应当被深思熟虑为根本义理，故内心生起促发：「以此义而论」等句。这里「以此」意指「分别与疏忽不显现」这一语句，第二句中「不显现于谁」理应作深入解释。所谓「词语」者，是针对其内涵而言。此理从下至上可通达。
‘‘Kissābhilepanaṃ brūsī’’ti pañhe ‘‘jappābhilepanaṃ brūmī’’ti vissajjanā tassā ajitena daṭṭhabbā. ‘‘Katamā jappā nāmā’’ti pucchitabbattā ‘‘jappā nāma vuccati taṇhā’’ti vuttaṃ. Sā taṇhā lokaṃ abhilimpatīti kathaṃ viññāyatīti yojanā. Tena vuttaṃ ‘‘yathāha bhagavā’’tiādi. Tattha yathā yena taṇhāya abhilepanabhāvena –
复次，问曰「何种附着甚深？」答曰「念诵之执着。」此经由阿季提所示，问曰：「何谓念诵？」答曰「念诵即为渴爱。」此渴爱如何透究世界之贪欲，称为约，用以联系义理。是故佛陀开示曰：「譬如……」依如以下对渴爱的依附所陈之义理——
‘‘Ratto atthaṃ na jānāti, ratto dhammaṃ na passati;
『色欲之故，众生不识其义，不见法之真实；』
Andhaṃ tamaṃ tadā hoti, yaṃ rāgo sahate nara’’nti. –
『此时如同盲黑之暗，执着贪爱者承受著此苦。』——
Yaṃ gāthaṃ bhagavā āha, tathā tena abhilepanabhāvena vuttāya tāya gāthāya sā taṇhā lokaṃ abhilimpatīti viññāyatīti adhippāyo.
世尊所说之偈，因该偈具备教理的粘着作用，故以此偈言，所谓渴爱使世间堕入执着，得以明知，这是教理上的指导原则。
Gāthāyaṃ pana – rajjati sattoti ratto, rāgasamaṅgīsatto. Kāraṇaṃ paṭicca asati pavattati phalanti atthaṃ, phalaṃ. Kāraṇaṃ phalaṃ dhāreti, taṃ kāraṇaṃ dhammaṃ nāma. Andhakāraṃ andhaṃ. Yanti yamhi kāle. Yanti hi bhummatthe paccattavacanaṃ. Yamhi kāle rāgo naraṃ rāgasamaṅgiṃ sahate abhibhavati, tadā kāle andhaṃ andhakāraṃ tamaṃ hotīti yojanā. Rāgo naraṃ yaṃ yasmā sahate, tasmā andhaṃ tamaṃ tadā hotīti vā, rāgo yaṃ naraṃ sahate, tassa narassa andhaṃ tamaṃ tadā hotīti vā, rāgo naraṃ yaṃ sahate abhibhūyate yaṃ sahanaṃ abhibhavanaṃ nipphādeti, taṃ sahanaṃ abhibhavanaṃ andhaṃ andhakāraṃ tamaṃ hotīti vā yojanā.
此偈言：『渴爱即是情爱，情爱是渴望之聚合。』因缘而起，虚妄流转，带来成果义理，即果报。为缘持果，因此缘称为法。暗无明者为盲。众生随时间而行。所谓时间者，是在特定地点与现象之因缘。于其时，有渴爱与人同体生起、占据，则此时盲暗黑暗即随之而来，可用诸量度以喻说。渴爱为人所持，有时即为盲暗黑暗，渴爱所缘持、生起、增长，或令无能者灭失，其所增长、灭失者即为盲暗黑暗，可视其关系而说。
‘‘Yadi ratto atthādikaṃ na jānāti, evaṃ sati kathaṃ jappābhilepanaṃ bhavatī’’ti vattabbattā ‘‘sāyaṃ taṇhā’’tiādi vuttaṃ. Tattha ārammaṇesu āsattibahulassa āsaṅgabahulassa taṇhāsamaṅgissa puggalassa sā ayaṃ taṇhā evaṃ bahuāsaṅgavasena abhijappā pariyuṭṭhānaṭṭhāyinī hoti. Iti karitvā iminā kāraṇena tattha taṇhāya sattaloko kenaci silesena abhilitto makkhito viya jappābhilepena abhilitto nāma bhavatīti yojanā. ‘‘Jappābhilepanaṃ appakāsanassapi kāraṇaṃ bhavati, tasmā ‘kenassu nappakāsatī’ti dutiyapadatthassapi vissajjanā siyā’’ti vattabbattā ‘‘tena cā’’tiādi vuttaṃ.
若渴爱不知其义，依此难得心法，则诵持便无粘着功用。因言“此便是渴爱”等说而为论据。于此由诸缠缘、诸结织、渴爱聚合所缠之人，此渴爱便因多重缠缘而成为能令诵持滞碍、退失之所因。若尔作此解，推断彼处渴爱因其缠缘而覆蔽，像被污泥遮蔽般，故诵持未得依。所谓诵持之粘着不见少许之益，故可以为不见益第二义理被废判言。因由此等故如是作说。
‘‘Tassa lokassa mahabbhayaṃ ki’’nti imasmiṃ catutthapañhe ‘‘assa lokassa dukkhaṃ mahabbhayaṃ bhave’’ti ayaṃ vissajjanā tassā ajitena daṭṭhabbā. Bhāyati loko etasmāti bhayaṃ, mahantaṃ bhayaṃ mahabbhayaṃ. ‘‘Katividhaṃ dukkha’’nti pucchitabbattā ‘‘duvidhaṃ dukkha’’ntiādi vuttaṃ. Dve vidhā assa dukkhassāti duvidhaṃ. ‘‘Katamaṃ duvidhaṃ dukkha’’nti pucchitabbattā ‘‘kāyikañca cetasikañcā’’ti vuttaṃ. ‘‘Katamaṃ kāyikaṃ, katamaṃ cetasika’’nti pucchitabbattā ‘‘yaṃ kāyikaṃ, idaṃ dukkhaṃ yaṃ cetasikaṃ, idaṃ domanassa’’nti vuttaṃ.
问曰：「彼世间大恐怖为何？」本第四难题中答曰：「彼世间生大苦大恐怖。」此答经由不可抗之者证明。众生以此苦为怖，甚大恐怖莫大。问「苦有几种？」答曰「苦有二种」。问「何为二苦？」答曰「苦有身苦与心苦」。问「何为身苦？何为心苦？」答曰「所谓身苦即诸身体痛苦，心苦即心之忧伤苦恼」。
Rogādisatthādianiṭṭharūpaṃ sattalokassa mahabbhayaṃ bhaveyya, ‘‘kathaṃ dukkhaṃ mahabbhayaṃ bhaveti saddahetabba’’nti vattabbabhāvato ‘‘sabbe sattā hī’’tiādi vuttaṃ. Tattha sabbe sattā yathāvuttassa dukkhassa ubbijjanti, dukkhena samasamaṃ aññaṃ bhayaṃ sattānaṃ natthi, dukkhato uttaritaraṃ vā pana bhayaṃ kuto atthi. Hi yasmā natthi, tasmā dukkhato aññassa bhayassa abhāvato ‘‘dukkhaṃ lokassa mahabbhaya’’nti vacanaṃ saddahitabbanti adhippāyo.
若论疾病等诸苦，必生众生极大恐怖。于是问「何故谓为大苦大恐怖乎？」其答曰：「众生皆然」。此指一切众生依前所说诸苦生起苦感，然无别异恐怖，或虽较苦高而无别异恐怖。因无别异故，谓彼苦恐为世间大恐怖此语合于理说。
‘‘Sabbe sattā’’tiādivacanena rogādisatthādianiṭṭharūpaṃ dukkhamūlamevāti dasseti. ‘‘Kāyikacetasikavasena duvidhaṃ dukkhaṃ dukkhavedanāyeva, evaṃ sati saṅkhāradukkhavipariṇāmadukkhānaṃ mahabbhayabhāvo na āpajjeyyā’’ti vattabbabhāvato ‘‘tisso dukkhatā’’tiādi vuttaṃ.
以“众生皆然”语彰显疾病等诸苦确为苦根本。身心烦恼故二苦仅感苦乐，故不生如行蕴苦、变异苦等大恐怖之感受，此乃所说。故有“三苦”说等经典言论。
‘‘Tisso dukkhatā sabbesaṃ sattānaṃ sabbakālesu uppajjanti, kadāci kassaci na uppajjantī’’ti pucchitabbattā ‘‘tattha loko’’tiādi vuttaṃ. Tattha tatthāti tāsu tīsu dukkhatāsu. Lokoti bhogasampanno ceva appābādho ca sattaloko. Odhaso odhiso kadāci karahaci attūpakkamamūlāya dukkhadukkhatāya muccati, kadāci parūpakkamamūlāya dukkhadukkhatāya muccati, tathā odhaso odhiso kadāci karahaci dīghāyuko loko vipariṇāmadukkhatāya muccati, ‘‘kena hetunā muccatī’’ti pucchitabbattā pucchaṃ ṭhapetvā hetuṃ dassetuṃ ‘‘taṃ kissa hetū’’tiādi vuttaṃ. Sattaloke appekacce appābādhā honti, te bhogasampannattā ceva appābādhattā ca dukkhadukkhatāya muccanti, visesato rūpāvacarasattā muccanti. Appekacce dīghāyukāpi honti, te dīghāyukattā vipariṇāmadukkhatāya muccanti; visesato arūpāvacarasattā muccanti arūpāvacarasattānaṃ upekkhāsamāpattibahulattā.
“诸有众生一切时中，皆恒有三种苦，唯何时何人不生此苦乎？”此为当问者。答言：“此即此世间，如是说。”其中“此处”“此即”者，谓诸三苦也。“世间”者，是说具取悦之境界，亦有不善不安之生存界。谓世间如水波，或有时从生苦之根本解脱，或有时从他苦根解脱，亦复如水波，或有时因行诸行为、寿命长者而离变易苦。问为何因而得解脱时，当设问以求因由，以显其源。“于此世间，有少数众生不受不安之苦，因其具取悦及无不安之故，得脱诸苦，尤其是有色界众生得此解脱。有少数者长寿，因长寿故，离变易苦；尤其是无色界众生，因无色界众多持不动心故亦离其苦。”
Tesaṃ tāhi dukkhatāhi muccanaṃ anekantikaṃ hoti, tasmā tāhi anatikkantattā anekantikaṃ muccanaṃ tumhehi vuttaṃ, amhehi ca ñātaṃ, ‘‘katamaṃ ekantikamuccana’’nti pucchitabbattā ‘‘saṅkhāradukkhatāya panā’’tiādi vuttaṃ. Tattha saṅkhāradukkhatāyāti dukkhavedanāpi saṅkhatattā saṅkhārapariyāpannā, tādisāya saṅkhāradukkhatāyāti attho gahetabbo. Lokoti arahā. Upādīyati vipākakkhandhacatukkakaṭattārūpasaṅkhātaṃ khandhapañcakanti upādi, upādiyeva sesaṃ upādisesaṃ, khandhapañcakaṃ, taṃ natthi etissā nibbānadhātuyāti anupādisesā. Anupādisesāya nibbānadhātuyā anupādisesanibbānadhātu hutvā muccati, itthambhūtalakkhaṇe cāyaṃ karaṇaniddeso. Nibbānadhātūti ca khandhapañcakassa nibbāyanamattaṃ adhippetaṃ, na asaṅkhatadhātu. Tasmāti saṅkhāradukkhatāya sakalalokabyāpakabhāvena sabbalokasaṅgāhakattā vuttappakārasaṅkhāradukkhatāya sabbalokassa dukkhaṃ hoti, iti katvā saṅkhāradukkhatāya sabbalokassa dukkhabhāvato ‘‘dukkhamassa mahabbhaya’’nti bhagavatā vuttaṃ.
于彼三苦之中，解脱具有多面性。故尔，汝等当知此多面之解脱。若当问“何为单一之解脱？”答言：“乃是因造作苦生所导致之不可知苦。”其中造作苦，乃因受苦及造作行摄持所成，即此义当取为造作苦。所谓世间为阿拉汉，因有执着于由果报及四蕴聚合而生者，名为执着；执着住者即产生后续执着，五蕴聚合也随之执着，若无此执着，则无此涅槃法界。因无执着涅槃法界而得解脱，此为依涅槃相见证也。所谓涅槃法界，乃是相依五蕴的涅槃仅此胜义，非为无造界。是故，造作苦体现普遍遍及诸世间，基于此一切有情之聚合附著故，环世皆苦。由此阿难，世尊称此苦乃“大恐怖”。
‘‘Vedanāpaccayā taṇhā’’ti (ma. ni. 3.126; saṃ. ni. 2.1, 3, 36; mahāva. 1; vibha. 225) vacanato ‘‘dukkhamassa mahabbhaya’’nti padena ‘‘kissābhilepanaṃ brūsī’’ti tatiyapadassāpi vissajjanā siyāti āsaṅkabhāvato ‘‘tena ca catutthassa padassa vissajjanā yuttā’’ti vuttaṃ. ‘‘Kena yathākkamaṃ pucchāvissajjanānaṃ yuttatarabhāvo jānitabbo’’ti vattabbattā ‘‘tenāha bhagavā’’tiādi vuttaṃ. Tena yathākkamaṃ pucchāvissajjanānaṃ yuttatarattā yuttatarajānanako bhagavā ‘‘avijjāya nivuto loko’’tiādimāha, tasmā yuttatarabhāvo tumhehi jānitabboti.
“受之所触为渴爱之因”，此语出于诸经藏中（大念处经、集论、长部经等），与“苦之大恐怖”句相应，经文复有“言者何所陈述之旨？”在第三句亦为证。此理当知其由，仅凭如是发问，则更宜随问而知。由此适宜程度，世尊宣说“世界为无明所蔽”等，以令汝等明白此更为当知因由之义。
Ettha ca lokassa nīvaraṇādīni ajānantena ca titthiyavādesu samayantaresu paricayena ca tesu samayantaresu ceva nīvaraṇādīsu ca saṃsayapakkhandena ekaṃseneva sattādhiṭṭhānena pucchitabbattā, ekaṃseneva sattādhiṭṭhānena byākātabbattā ca sattādhiṭṭhānā pucchā katāti veditabbā. Sā cāyaṃ pucchā ajānantassa jānanatthāya, jātasaṃsayassa ca saṃsayavinodanatthāya vissajjetabbassa nīvaraṇādivisayassa catubbidhattā catubbidhā. Nīvaraṇādīnaṃ pana visayānaṃ loko ca ādhārabhāvena gāthāyaṃ vuttoti ‘‘eko pañho dassito’’ti ayamettha pucchāvicayo, vissajjanāvicayo pana ‘‘adiṭṭhajotanā vissajjanā, vimaticchedanā vissajjanā’’tiādinā pucchāvicaye vuttanayānusārena veditabbo.
此处乃指世间因无明而起诸盖及品邪见之争，在期中与外相认识等问题交织时，应以坚立一念之立场予以询问。坚立一念之立场，解说此等问题时需应解义，故此问题宜知。此问题为无明者之觉知义，为已断疑惑之疑惑消释义，且涉及应断之盖等四种。如盖等之境界所依者即世间，据此有诗曰“一问已示”，是此处查询之所在。须知具慧问者，乃断疑释惑之无碍生。
Ekādhāre pucchāvissajjane vicayo ācariyehi vibhatto, amhehi ca ñāto, ‘‘anekādhāre pucchāvissajjane yo vicayo vibhajanāraho, so vicayo kathaṃ amhehi viññāyati, amhākaṃ viññāpanatthāya tasmiṃ vicayaṃ vibhajathā’’ti vattabbabhāvato anekādhāraṃ pucchaṃ tāva nīharitvā dassetuṃ –
有关一处问答释疑，阿师们有所分辨，我等亦知晓。由“多处问答之事谁能辨识其分别者，尔等如何能知悉？为教我等知之用途，将该分别从中析别，以明其义。”因此就多处问答之事，暂时屏蔽其余，示现其别。
‘‘Savanti sabbadhi sotā, (iccāyasmā ajito,)
“亦应悉听，”（是尊者阿甲多之语，全文未完，以下未见）
Sotānaṃ kiṃ nivāraṇaṃ;
听受的障碍是什么？
Sotānaṃ saṃvaraṃ brūhi, kena sotā pidhīyare’’ti. (su. ni. 1040; cūḷani. vatthugāthā 59, ajitamāṇavapucchāniddesa 3) –
请说明听受的制止，如何使听受得以束缚？
Gāthamāha . Gāthāttho tāva daṭṭhabbo. Savantīti sandanti, pavattantīti attho. Sabbadhīti taṇhādīnaṃ ārammaṇabhūtesu sabbesu rūpādīsu āyatanesu. Sotāti taṇhābhijjhābyāpādādayo sotā. Iccāyasmāti iti evaṃ āyasmā ajito āha. Sotānanti taṇhābhijjhābyāpādādīnaṃ sotānaṃ. Kiṃ nivāraṇanti kiṃ katamaṃ dhammajātaṃ āvaraṇaṃ bhave, kā katamā dhammajāti rakkhā bhave. Sotānaṃ saṃvaraṃ brūhīti sotānaṃ taṇhābhijjhābyāpādādīnaṃ saṃvaraṇaṃ āvaraṇaṃ idaṃ dhammajātaṃ bhaveti sabbasattahitatthaṃ amhākaṃ tvaṃ kathehi. Kena sotāpidhīyareti kena pahāyakadhammena taṇhābhijjhābyāpādādayo sotā paṇḍitehi pidhīyareti pucchatīti pucchitāni.
[经文]诗句意义当加观察。『沙汰』意谓流动、起伏之义。『三昧』指渴爱等诸有缘境界中诸根界。『沙汰』即渴、贪、嗔等烦恼流转。此尊者阿耆多如是说：听受者，即渴、贪、嗔等烦恼之流转。何为障碍？即生于法的障碍、守护。请说明听受诸烦恼的制止、束缚，此为属于法及利乐众生之事。询问何以令听受诸烦恼束缚收摄？以何义令烦恼为诸智者所束缚？此为询问之处。
‘‘Pucchāvasena kathitāya ‘savanti…pe… pidhīyare’ti imāya gāthāya kittakāni padāni pucchitāni, kittakā pañhā’’ti pucchitabbattā ‘‘imāni cattāri padāni pucchitāni, te dve pañhā’’ti vuttaṃ. ‘‘Pucchāvasena pavattāya imissā gāthāya yadi cattāri padāni siyuṃ, evaṃ santesu pañhāpi catubbidhā siyuṃ, kasmā ‘dve’ti vuttā’’ti vattabbattā ‘‘kasmā? Ime hi bahvādhivacanena pucchitā’’ti vuttaṃ. Ime etāya gāthāya gahitā atthā bahvādhivacanena pucchitā. Idaṃ vuttaṃ hoti – ‘‘savanti…pe… pidhīyareti bahūni vacanāni adhikicca pavattā saṃvarasaṅkhātā sati ceva pidahanahetubhūtā paññā cāti ime dve atthāva pucchitā, tasmā atthavasena dve pañhā vuttā vā’’ti. ‘‘Pucchāya duvidhatthavisayatā kathaṃ vuttā’’ti vattabbattā pucchāya duvidhatthavisayataṃ vivarituṃ ‘‘evaṃ samāpannassā’’tiādi vuttaṃ. Tattha evaṃ samāpannassāti imāhi duggatihetubhūtāhi ñātibyasanādisaṅkhātāhi āpadāhi vā, pāṇavadhādīhi āpadāhi vā, samaṃ saha, sabbathā vā ayaṃ sattaloko āpanno ajjhotthaṭo, evaṃ ajjhotthaṭassa vā samāpannassa. Evaṃ saṃkiliṭṭhassāti ñātibyasanādayo vā pāṇavadhādīni āgamma pavattehi dasahi kilesavatthūhi ca ayaṃ sattaloko saṃkiliṭṭho, evaṃ saṃkiliṭṭhassa ca lokassāti samāpannassa ajjhotthaṭassa lokassa vodānaṃ vuṭṭhānaṃ kiṃ katamaṃ dhammajātaṃ bhave. Iti evañhi saccaṃ ajitasutte āhāti vitthārattho, pucchāya duvidhatthavisayatā ñātabbāti adhippāyo.
因询问缘故，此诗『流动……束缚』中诸多词语为问词，属于提出的问题。此处有四词为问词，实际有两问。又言若此诗中有四个词语作为问词，则问题应为四种，何以说为两问？答曰：诗中多以问词形式出现，因缚制与束缚之义同属智慧所依故通问为两问。又问何以言问具有双重义？由此双重义可解答染污苦楚诸现象，及受业流转等苦，称为众生现象，上中下三层因而生起。染污即亲属恶习及杀害等毒害，乃诸烦恼本。此世因染污产生，亦称世污染。此污染世间为苦、多苦等现象的根本。故解释此甚深法义时，应明示问意双重为要旨。
‘‘Kiṃ nu sotā sabbassa lokassa sabbadhi savanti, udāhu, ekaccassevā’’ti pucchitabbattā ‘‘savanti sabbadhi sotāti, asamāhitassa savanti abhijjhābyāpādappamādabahulassā’’ti vuttaṃ. Tattha abhijjhābyāpādappamādabahulattā rūpādīsu nānārammaṇesu vikkhittacittasseva sotā savanti pavattanti, na samāhitassa abhijjhābyāpādappamādavirahitassāti adhippāyo daṭṭhabbo. ‘‘Katamā abhijjhā, katamo byāpādo, katamo pamādo’’ti vattabbattā ‘‘tattha yā abhijjhā’’tiādi vuttaṃ. Tattha tatthāti tesu abhijjhābyāpādappamādesu. Yā abhijjhā, ayaṃ lobho, na abhijjhāyanamattaṃ. Lobho ca akusalamūlaṃ, na lubbhanamattaṃ. Yo byāpādo, ayaṃ doso, na byāpajjanamattaṃ. Doso ca akusalamūlaṃ, na dūsanamattaṃ. Yo pamādo, ayaṃ moho, na sativippavāsamattaṃ. Moho ca akusalamūlaṃ, na mūhanamattaṃ. Evaṃ iminā vuttappakārena abhijjhādīnaṃ akusalamūlattā yassa abhijjhābyāpādappamādabahulassa asamāhitassa chasu rūpādīsu āyatanesu taṇhā savanti.
闻者乃众生心中起伏不安的烦恼流动，譬如：尚未集中者心中起伏不息的贪嗔等诸烦恼流转。此即‘所有闻皆动，某些单一’之义。此即常言之频繁闻法，仍由心散乱、多贪嗔与疏忽导致。须具足智慧明白此义。何为贪、嗔、疏忽？其中贪为爱欲，非仅贪念。贪恰为不善根本，非仅嗔心少许。嗔为恚怒，不仅是烦躁。嗔心亦为不善根本，不是单纯坏心。疏忽为痴迷，非简单失念。痴亦为不善根本，并非昏迷。根据此理，烦恼诸害因贪、嗔、痴三毒而起，故烦恼多、生于散乱，于诸根境内生起烦恼之流转。
‘‘Katividhā sā taṇhā’’ti vattabbattā ‘‘rūpataṇhā…pe… dhammataṇhā’’ti vuttaṃ. ‘‘Channaṃ rūpataṇhādīnaṃ chasu rūpādiāyatanesu savanaṃ kena ca vacanena amhehi saddahitabba’’nti vattabbattā ‘‘yathāha bhagavā’’tiādi vuttaṃ. ‘‘Savatīti ca kho, bhikkhave…pe… paṭihaññatī’’ti yaṃ vacanaṃ bhagavā yathā yena pakārena āha, tathā tena pakārena vuttanayena vacanena tumhehi saddahitabbanti adhippāyo. Ettha ca cakkhādīnaṃ rūpataṇhādīnaṃ channaṃ sotānaṃ dvārabhāvena pavattattā cakkhādayo nissitūpacāravasena sayaṃ savanto viya bhagavatā vuttā. Itīti evaṃ vuttappakārena sabbā sabbasmā cakkhādidvārato ca savati pavattati. Sabbathā sabbappakārena taṇhāyanamicchābhinivesanaunnamanādippakārena savati pavattatīti attho. ‘‘Kasmā sabbasmā cakkhādidvārato ca savati pavattati, sabbappakārena taṇhāyanamicchābhinivesanaunnamanādippakārena savanabhāvo vijānitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tattha tenāti asamāhitassa abhijjhābyāpādādīnaṃ cakkhādidvārato ca taṇhāyanamicchābhinivesaunnamanākārena taṇhādivasena pavattanato pavattajānanako bhagavā ‘‘savanti sabbadhi sotā’’ti āha.
问此烦恼为何种类？答曰：色界烦恼……法界烦恼等皆有。应持信尊者所说：诸烦恼之声为被覆于六根根门之流转。因佛说诸根界烦恼之声起自根门，故宜生信。根门如眼等之关口内，诸烦恼声由此生起，佛以此喻其法闻皆于诸根门而起。依此喻，此烦恼之声由诸根门如眼耳鼻等门户起。由夫根门生起，烦恼声生起，生于诸缘相，即烦恼渴爱不正执著由此起，也因此闻乃所有众生所共闻。故所有声闻均自眼耳等根门而来，拥集于根门而生起，活动亦常随之增减，故闻之生理应知此理。故佛告未专心者，烦恼诸业流转由诸根门起，遍及众生。
‘‘Sotānaṃ ‘kiṃ nivāraṇa’nti iminā kiṃ pucchati? Sotānaṃ anusayappahānaṃ pucchati kiṃ? Udāhu vītikkamappahānaṃ pucchatī’’ti vattabbattā ‘‘sotānaṃ kiṃ nivāraṇanti pariyuṭṭhānavighātaṃ pucchatī’’ti vuttaṃ. ‘‘Idaṃ pariyuṭṭhānavighātaṃ vodānaṃ, udāhu vuṭṭhānaṃ ki’’nti vattabbattā ‘‘idaṃ vodāna’’nti vuttaṃ. ‘‘Sotānaṃ saṃvaraṃ brūhi, ‘kena sotā pidhīyare’ti iminā kiṃ pucchati? Sotānaṃ pariyuṭṭhānaṃ pucchati kiṃ? Udāhu vītikkamanaṃ, samugghāṭaṃ vā pucchati ki’’nti vattabbattā sotānaṃ…pe… pidhīyareti anusayasamugghāṭaṃ pucchatī’’ti vuttaṃ. ‘‘Idaṃ anusayasamugghāṭaṃ vodānaṃ kiṃ, udāhu vuṭṭhānaṃ ki’’nti vattabbattā ‘‘idaṃ vuṭṭhāna’’nti vuttaṃ.
“关于‘烦恼阻碍’这个词，佛陀为何要这里提出询问？是问烦恼的断除吗？实际上是问对迷惑的断除。” 据说如此解说：“对烦恼阻碍的询问，其意是‘烦恼阻碍’。” 继续说：“什么是烦恼阻碍？换言之，烦恼是什么？” 由此说“烦恼即是迷惑。” 又说：“关于烦恼的节制，请告诉我，‘由何人烦恼被制伏？’ 这里所问的是烦恼的断除吗？换言之，是烦恼的误乱与显现吗？” 据说：“烦恼的节制所问，即是烦恼的误乱显现。” 又说：“什么是烦恼的误乱显现？换言之，烦恼显现为何物？” 由此说“烦恼显现即显现。”
‘‘Savanti sabbadhi sotā’’tiādipucchāvicayo ācariyena vutto, amhehi ca ñāto; tāya pucchāya ‘‘katamo vissajjanavicayo’’ti vattabbattā ‘‘tattha vissajjanā’’tiādi vuttaṃ. Tattha pucchāyaṃ –
“‘普遍滋生所有烦恼’等问题，是由老师提出、我等所知；针对这个问题，‘什么是不起作用的解脱？’说法已成。” 于这里提出问题：
‘‘Yāni sotāni lokasmiṃ, (ajitāti bhagavā,)
“世间中诸烦恼，（‘不动’此名为佛）
Sati tesaṃ nivāraṇaṃ;
这是诸烦恼的阻碍；
Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare’’ti. (su. ni. 1041 cūḷani. vatthugāthā 60, ajitamāṇavapucchāniddesa 4) –
烦恼的节制，我所说，是被智慧所制。”（《小尼库达经》1041，长篇问答歌60句，‘不动人’问答注释》第4处）
Gāthā vissajjanāti daṭṭhabbā. Tassaṃ gāthāyaṃ ajita lokasmiṃ yāni sotāni savanti, tesaṃ sotānaṃ yaṃ nivāraṇaṃ, sā sati hoti; taṃ satiṃ sotānaṃ saṃvaranti ahaṃ brūmi; ete sotā paññāya pidhīyareti yojanā kātabbā. Tattha satīti vipassanāpaññāya sampayuttā sati. Paññāyāti maggapaññāya. Pidhīyareti uppajjituṃ appadānavasena pidhīyanti pacchijjanti.
此处歌谣明确。那歌谣所说为：世间中一切烦恼普遍滋生，烦恼的阻碍即是正念；以此正念，烦恼才得节制，我所说明。诸烦恼被智慧所制止。智慧为通达正道的智慧。节制为生起并止息烦恼时的制伏、压制之意。其中，正念是与观慧相应；智慧是指修行中通达法义的智慧。节制意味着将烦恼以断除、压制的方式遏止，使其不再滋生。
‘‘Sati tesaṃ nivāraṇaṃ sotānaṃ saṃvaraṃ brūmī’’ti bhagavā āha – ‘‘yāya kāyaci satiyā sotānaṃ saṃvaraṇakiccaṃ siddhaṃ kiṃ, visiṭṭhāya satiyā sotānaṃ saṃvaraṇakiccaṃ siddhaṃ kiṃ, katamāya satiyā sotānaṃ saṃvaraṇakiccaṃ siddha’’nti pucchitabbattā ‘‘kāyagatāya satiyā’’tiādi vuttaṃ. Tattha kāyagatāya satiyāti rūpakāye gataṃ kesādikaṃ aniccādito vipassitvā pavattāya vipassanāñāṇasampayuttāya satiyā. Bhāvitāyāti kāyagataṃ aniccato dukkhato anattato nibbindanato virajjanato nirodhanato paṭinissajjanato anupassanāvasena bhāvitāya. Evañhi aniccato anupassanto niccasaññaṃ pajahati; dukkhato anupassanto sukhasaññaṃ pajahati; anattato anupassanto attasaññaṃ pajahati; nibbindanto nandiṃ pajahati; virajjanto rāgaṃ pajahati; nirodhento samudayaṃ pajahati; paṭinissajjanto ādānaṃ pajahatīti. Bahulīkatāyāti yathāvuttappakārena divasampi māsampi saṃvaccharampi sattasaṃvaccharampi bahulīkatāya. Cakkhunti abhijjhādipavattidvārabhāvena ṭhitaṃ cakkhuṃ, niggahitāgamaṃ daṭṭhabbaṃ. Nāviñchatīti cakkhudvāre pavattaṃ abhijjhādisahitaṃ cittasantānaṃ, taṃsamaṅgīpuggalaṃ vā nākaḍḍhati, manāpikesu rūpesu nāviñchatīti yojanā. Amanāpikesu rūpesu na paṭihaññati. Kāyagatāya satiyā bhāvitāya bahulīkatāya sotaṃ nāviñchati. Manāpikesu saddesu…pe… amanāpikesu saddesu na paṭihaññatīti yojanā yathāsambhavato kātabbā.
世尊说：“念是五蕴的覆蔽，是根门清净的守护。”对此，当问：“依何念，根门的守护事得成？依何特别的念，根门的守护得成？何种念使根门的守护事得成？”回答说：“身体内行的念”等言。此“身体内行的念”者，谓对物质色身如头发等无常等法，已了知观察而转动，得有究竟的观智相应的念。所谓“已修习”者，谓依身内无常、苦、无我三相观察，生厌离之心、熄灭之心、断灭之心，怀不放逸观相而修持。如此对无常观察，则舍弃常见；对苦观察，则舍弃乐见；对无我观察，则舍弃我见；生厌离则舍弃爱欲；生熄灭则舍弃贪欲；见断灭则舍弃生起；见弃脱则放弃取著。所谓“多方修习者”，乃依正理修持，常常日复月复，年复三年多方。眼识中因贪嗔等烦恼生起，守护清净明朗的眼，自当察见。所谓“不嫉视”者，谓眼识门中生起贪嗔等心续，与相同情的众生不嫉恨，不因所爱之色而嫉妒。对不爱之色则不反恨。依身内行修习得时多方者，耳识中不嫉视。对悦耳之声……同样。对不悦耳之声则不反恨，此乃理所应行。
‘‘Kena kāraṇena nāviñchati paṭihaññatī’’ti pucchati, indriyānaṃ saṃvutanivāritattā nāviñchati na paṭihaññatīti vissajjeti. ‘‘Kenārakkhena te saṃvutanivāritā’’ti pucchati, satiārakkhena te saṃvutanivāritāti vissajjeti. ‘‘Satiārakkhena saṃvutanivāritabhāvo kena amhehi saddahitabbo’’ti vattabbattā tenāhā’’tiādi vuttaṃ. Tattha tenāti tasmā satiārakkhena saṃvutanivāritattā saṃvutanivāritajānanako bhagavā ‘‘sati tesaṃ nivāraṇa’’nti yaṃ vacanaṃ āha, tena vacanena tumhehi satiārakkhena saṃvutanivāritabhāvo saddahitabboti pubbabhāge paññā satyānugāti kiccamevettha adhikanti daṭṭhabbaṃ.
问：“为何不嫉视、不反恨？”答：“因根门已受持禁护，所以不嫉视不反恨。”问：“何故此等受持禁护？”答：“因念守护故，此等根门已受持禁护。”论曰：“因念守护，故生受持禁护。”世尊说“念乃其覆蔽”，由此言语，当以念守护根门受持禁护之境心加以确认，先前说慧以真理而随实行者，此中理义应更应详察。
‘‘Sati tesaṃ nivāraṇa’’nti vissajjanassa vitthārattho ācariyena vutto, amhehi ca ñāto, ‘‘paññāyete pidhīyare’’ti vissajjanassa vitthārattho ‘‘kathaṃ amhehi jānitabbo’’ti vattabbattā ‘‘paññāyete pidhīyare’’ti vissajjanassa vitthāratthaṃ dassento ‘‘paññāya anusayā pahīyantī’’tiādimāha. Tattha paññāyāti maggapaññāya. Anusayāti anurūpaṃ kāraṇaṃ labhitvā uppajjanārahā kāmarāgānusayādayo. Pahīyanti samucchedavasena anusayesu paññāya pahīnesu pariyuṭṭhānāpi atthato pahīyanti. Kissa pahīnattā ‘‘pahīyantī’’ti vuccati? Anusayassa pahīnattā pariyuṭṭhānā pahīyantīti vissajjeti.
经师对“念乃其覆蔽”之详解，我等已知。“慧为其门闩”，论及“吾等如何知之？”经师以“慧断宿习”示现讲说。这里的“慧”，指觉悟之慧解。宿习者，谓依据缘起所生之诸根之业，修习烦恼习气。所谓“断者”，如断绝常见等宿习，惟以慧断除。何以断除谓“断”？是指“宿习除尽”，即渐渐断灭的理证。
‘‘Taṃ anusayappahānena pariyuṭṭhānappahānaṃ kiṃ viya bhavatī’’ti pucchitabbattā ‘‘taṃ yathā khandhavantassā’’tiādi vuttaṃ. Tattha khandhavantassa rukkhassa kudālādinā bhūmiṃ khaṇitvā anavasesamūluddharaṇe kate tassa rukkhassa pupphaphalapallavaṅkurasantatipi kudālādinā samucchinnāva bhavati yathā, evaṃ arahattamaggañāṇena anusayesu pahīnesu anusayānaṃ pariyuṭṭhānasantati samucchinnā pidahitā paṭicchannā bhavati. Kena samucchinnā bhavati? Paññāya maggapaññāya samucchinnā bhavatīti atthayojanā daṭṭhabbā. ‘‘Paññāya paricchinnabhāvo kathaṃ saddahitabbo’’ti vattabbattā ‘‘tenā’’tiādi vuttaṃ. ‘‘Paññāyete pidhīyare’’ti vacanato anusayānaṃ pariyuṭṭhānasantatiyā paññāya paricchinnabhāvo paṇḍitehi saddahitabboti adhippāyo.
问：“断除宿习，为何如同于断除根本行？”回答：“正如持有五蕴之树，以锄头掘地，连根拔起，树上花果叶芽并须臾俱断。”此譬喻说明，依诸根见断宿习者，根本行断故，宿习亦断灭；宿习断时结连亦被断绝。何以结连断绝？因有慧解断故。又问：“如何以慧理知断绝之理？”答：“应信知慧断宿习结连故。”以“慧为其门闩”之言为印证，逮于学问者应善加信受。
Imesu pañhāvissajjanesu sotānaṃ saṃvaraṃ, pidhānañca ajānantena vā saṃsayitena vā saṃvarapidhānānaṃ pucchitabbattā dhammādhiṭṭhānā pucchāti pucchāvicayo ceva satipaññānaṃ vissajjetabbattā dhammādhiṭṭhānaṃ vissajjananti vissajjanavicayo ca veditabbo. Etesu ca ‘‘kenassu nivuto loko’’tiādiko pañho nīvaraṇavicikicchāpamādajappānaṃ vasena catubbidhopi lokādhiṭṭhānavasena eko pañhoti vutto, evaṃ sati ‘‘savanti sabbadhi sotā’’tiādikopi pañho saṃvarapidhānānaṃ vasena duvidhopi ekatthavasena gahetvā ekādhiṭṭhānavasena ‘‘eko pañho’’ti vattabbo, sotānaṃ bahubhāvato vā ‘‘bahupañho’’ti vattabbo; tathā pana avatvā sote anāmasitvā saṃvarapidhānānaṃ vasena ‘‘savanti sabbadhi sotā’’tiādimhi ‘‘dve pañhā’’ti vuttā. Tadanusārena ‘‘kenassu nivuto loko’’tiādimhipi lokaṃ anāmasitvā nīvaraṇādīnaṃ catunnaṃ vasena ‘‘cattāro pañhā’’tipi vattabbāti ayaṃ nayo dassitoti nayadassanaṃ daṭṭhabbaṃ.
在这些问答中，涉及根门之守护，及识心保护疑惑问题，问：“为何众生受限制？”世尊以“根门守护不得入”为例，说明观根之惑的四境界。其中，“一疑”者，即以根门所生的障碍念紧闭；“一守护”者，即以觉知守护根门；“多疑”者，即识于根门多有障碍戏弄；“多守护”者，即多方用念住守护。若以单一守护，则称为“单一复疑”；若以多守护，则为“多复疑”，诸根门依于此而有四种障碍迷惑器。唯据此理应详解观察。
Desanākāle vuttadhammassa anusandhimaggahetvā attanā racitaniyāmeneva pucchitapañhassa ceva pañhaṃ aṭṭhapetvā, paṭiññañca akatvā vissajjanassa ca vicayahāro ācariyena vibhatto, amhehi ca ñāto, ‘‘desanākāle vuttadhammassa anusandhiṃ gahetvā pucchitapañhassa ceva taṃ pañhaṃ ṭhapetvā, paṭiññañca katvā vissajjanassa ca yo vicayo hāro vibhatto, so vicayahāro kathaṃ amhehi viññāyati, amhākaṃ viññāpanatthāya tasmiṃ vicayaṃ vibhajethā’’ti vattabbabhāvato tesu vicetabbākāraṃ dassento ‘‘yāni sotānī’’tiādigāthāya vicayākāradassanānantaraṃ ‘‘paññā ceva sati cā’’tiādimāha.
在说法时，着眼于所说法之缘起，依自拟之规范，拟定启问之八条，弃绝答辩而依正理相应，师已展开宣说。我等亦明白此理，即说：“诸根门”等歌中所示分别问答的方法。继而宣示：“慧与念之关系”，法义映照，继而说：“慧与念同在等法”，言下之意明确，示现学者当持慎察之心。
Tattha gāthāttho tāva viññātabbo – yāya paññāya anusayappahānena sotanirujjhanaṃ vuttaṃ, yāya satiyā ca pariyuṭṭhānappahānena sotanirujjhanaṃ vuttaṃ, sāyaṃ paññā ceva sāyaṃ sati ca tāhi paññāsatīhi asesaṃ sahuppannaṃ nāmañceva rūpañca, etaṃ sabbaṃ kattha nirujjhamāne asesaṃ uparujjhatīti mārisa me mayā puṭṭho tvaṃ bhagavā mayhaṃ etaṃ nirujjhanaṃ pabrūhi, iti āyasmā ajito bhagavantaṃ pucchati.
此处应当先了知诗偈的意旨──所谓通过智慧去断除习气而令感官止息，亦通过正念去断除散乱而令感官止息，即暮时既具慧且具念的时候，如此慧念俱足，则名与色俱全而无缺，此时感官皆止息。魔王向我问曰：世尊，今我向汝请问此止息之理，请以教诲阐明。于是尊者阿耆多向世尊请问。
Ajita tvaṃ yametaṃ pañhaṃ pucchitaṃ nirujjhanaṃ maṃ apucchi, ahaṃ te tava taṃ nirujjhanaṃ vadāmi. Yattha viññāṇanirodhe paññāsatisahitaṃ nāmañca rūpañca viññāṇassa nirodhena saha ekato asesaṃ uparujjhati, ettha viññāṇanirodhe etaṃ sabbaṃ viññāṇanirodhena ekato ekakkhaṇe apubbaṃ acarimaṃ uparujjhati, etaṃ viññāṇanirodhaṃ tassa nāmarūpassa nirodho nātivattati, taṃ taṃ nāmarūpanirodhaṃ so so viññāṇanirodho nātivattatīti.
阿耆多说：世尊，尔问我此止息之意，我今答汝此止息之义。所谓在识尽灭之处，智慧与正念具足时，名色及识共同时俱灭，识亦随之灭除；于识灭时，此一切现象同时于识灭中瞬时而彻底灭止。此识尽灭即是名色的灭尽，名色的各自灭尽不超越此识尽灭，故各尽灭即各识尽灭也。
‘‘Tasmiṃ pañhe ayaṃ ajito kiṃ pucchati? Uparujjhanameva pucchati, udāhu aññaṃ pucchatī’’ti vattabbato ‘‘ayaṃ pañhe anusandhiṃ pucchatī’’tiādi vuttaṃ. Tattha ayanti yo āyasmā ajito pañhaṃ apucchīti ayaṃ ajito. Pañheti ‘‘paññā ceva sati cā’’tiādipañhe. Yadi anusandhiṃ pucchati, evaṃ sati ‘‘katthetaṃ uparujjhatī’’ti pucchanaṃ ayuttaṃ bhaveyyāti? Na, anusandhīyati etena upanirujjhanenāti anusandhīti atthasambhavato. Tena vuttaṃ ‘‘anusandhiṃ pucchanto kiṃ…pe… nibbānadhātu’’nti. Anusandhipucchanena anupādisesanibbānadhātuyāpi pucchanato ‘‘katthetaṃ uparujjhatī’’ti pucchanaṃ yuttameva.
对这一问，所谓阿耆多究竟问什么？其正问的是止息问题，简言之是别的问题，则从义理说这是对前文的追问。这里说“问前文”是指“智慧与念俱足”等理。若说是追问，谓念何以止息之问是否合乎理？然不然，此问实为后续止息之理的追问。因而有言“追问者问甚么……涅槃法性”等论述。由此追问所触及的无依止涅槃法性，乃问何以止息为合当问也。
‘‘Yā anupādisesanibbānadhātu pucchitā, taṃ katamāya paṭipadāya adhigacchatī’’ti pucchitabbattā catusaccakammaṭṭhānabhāvanāsaṅkhātaṃ paṭipadaṃ visayena saha dassetuṃ ‘‘tīṇī saccānī’’tiādi vuttaṃ. Tattha saṅkhatānīti kammādipaccayehi samecca sambhūya dukkhādīni karīyantīti saṅkhatāni. Nirodhadhammānīti nirujjhanaṃ nirodho, dhammopi nirodhadhammova, tasmā nirodho dhammo sabhāvo yesaṃ dukkhādīnanti nirodhadhammānīti atthova gahetabbo. Tāni tīṇi saccāni sarūpato dassetuṃ ‘‘dukkhaṃ samudayo maggo’’ti vuttaṃ. Tīṇi dukkhasamudayamaggasaccāni saṅkhatānīti vuttāni, ‘‘kiṃ nirodhasacca’’nti pucchitabbattā ‘‘nirodho asaṅkhato’’ti vuttaṃ. Idha ‘‘nirodhadhammo’’tipi vattabbaṃ. Kammādipaccayehi asaṅkhatattā asaṅkhato. Uppādanirodhābhāvato anirodhadhammo. ‘‘Pahāyakapahātabbesu saccesu katamena pahāyakena katamo pahātabbo, katamāya bhūmiyā pahīno’’ti pucchitabbattā ‘‘tattha samudayo dvīsu bhūmīsū’’tiādi vuttaṃ. Tattha dvīsu bhūmīsūti dassanabhāvanābhūmīsu. Kāmacchandoti kāmabhavarāgo. Rūparāgoti rūpabhavarāgo. Arūparāgoti arūpabhavarāgo. Saṃyojanabhedato dasa saṃyojanāni pahīyantīti yojanā.
此无依止涅槃法性，若问应当如何修习得之，当当问修习之道理。对此应当说明缘起四圣谛修道义，故有说“诸圣谛三”等语。所谓缘起者，由业等缘合而生诸苦等，是谓缘起；所谓灭谛即止息的法，是法性故说止息法。此理当以相同样态说明“苦集灭道”三谛。苦集灭道皆为缘起名义，若问“灭谛为何？”乃答曰“灭即无为”，这里亦应说明“灭谛法性”。缘起因缘俱绝则无为，为无为故为灭谛。若问“弃止圣谛中何所当舍？何以舍之？从何地舍？”乃答曰“集谛中有二地”等语。此二地即为观见之地，即欲贪、色贪、无色贪。此由断十结使之断灭。
§12
12. Pahātabbasaṃyojanāni dassanabhūmibhāvanābhūmibhedena vibhattāni, amhehipi ñātāni, ‘‘indriyabhedato kathaṃ vibhattānī’’ti vattabbabhāvato ‘‘tattha tīṇī’’tiādi vuttaṃ. Atha vā ‘‘pahātabbasaṃyojanesu katamāni saṃyojanāni katamaṃ indriyaṃ attano pahāyakaṃ katvā nirujjhantī’’ti pucchitabbattā ‘‘tattha tīṇī’’tiādi vuttaṃ. Adhiṭṭhāya attano pahāyakaṃ katvā nirujjhanti anuppādavasena. ‘‘Anaññātaññassāmītindriyañca aññindriyañca saṃyojanānaṃ nirujjhanahetu hotu, aññātāvindriyaṃ kissa hetū’’ti pucchitabbattā ‘‘yaṃ panā’’tiādi vuttaṃ. Tattha yaṃ yena aññātāvindriyena arahā ‘‘me jāti khīṇā’’ti evaṃ jānāti, idaṃ jānanahetu aññātāvindriyaṃ khaye jātikkhaye arahattaphale pavattaṃ ñāṇaṃ. Yaṃ yena aññātāvindriyena arahā ‘‘itthattāya aparaṃ na bhavissāmī’’ti pajānāti, idaṃ pajānanahetu aññātāvindriyaṃ. Anuppāde pana anuppajjane arahattaphale pavattaṃ ñāṇaṃ aññātāvindriyaṃ jānanahetu hotīti vuttaṃ hoti. Indriyañāṇāni pahāyakāni katvā saṃyojanāni nirujjhanti, ‘‘tāni ñāṇāni kadā nirujjhantī’’ti vattabbabhāvato ‘‘tattha yañcā’’tiādi vuttaṃ.
弃止应舍结ニ，为观修道之所分，亦以不同层次划分。诸亲属亦问：“依根差异如何区分？”答曰：“有三种”等语。又或问：“应舍结中，何结属根？取何根舍除而断灭？”答曰：“于此断定自身应舍结后，即断灭无复生起的状态”。又问：“未知彼他根结断灭之因如何？”答曰：“彼以观与慧知断结，使生死生灭终止成就阿拉汉果证知”。又问：“何以知断结灭彼？”答曰：“断结名为根知断灭，断结灭即阿拉汉果得生灭知证”，由此知断结灭便生涅槃智慧。断结知皆断后，结亦随灭。尚问：“此智何时断灭？”答以“此有所断知”等义。
‘‘Anaññātaññassāmītindriyaṃ aññindriyaṃ pāpuṇantassa nirujjhatu, aññindriyaṃ arahattaṃ pāpuṇantassa nirujjhatu, aññātāvindriyaṃ kadā nirujjhatī’’ti pucchitabbattā ‘‘tattha yañca khaye’’tiādi vuttaṃ. Tattha dveti kiccabhedena dve, sabhāvato pana ekāva.
问：“未知根结相断灭时，其他根断灭是否随之？彼得阿拉汉者，其余根是否断除？未知根何时断灭？”答曰：“此有二种功能归类，然实质唯一”。
‘‘Pajānanakiccampi ekameva, kathaṃ dve siyu’’nti vattabbattā ‘‘apicā’’tiādi vuttaṃ. Ārammaṇapaññābhedena dve nāmāni labbhantīti vuttaṃ hoti. Sāti yā paññā pubbagāthāyaṃ sotapidhānakiccena vuttā, sā paññā pakārehi jānanasabhāvena paññā nāma. Yathādiṭṭhaṃ ārammaṇaṃ apilāpanaṭṭhena ogāhanaṭṭhena sati nāma.
『即使只有一事如何，却说如何二事存在』，此类说法是因起因明的不同才有两个名称。所谓的慧，最早是在戒律口诀中以斋戒者的培养为本说的，这慧依其种类因诸辩明社群而得名。譬如定所依，因无语而堕落，因进逼而止息，称为念。
§13
13. ‘‘Paññā ceva sati cā’’ti padassa attho ācariyena vibhatto, amhehi ca ñāto, ‘‘nāmarūpañcā’ti padassa attho kathaṃ amhehi ñātabbo’’ti vattabbattā nāmarūpaṃ vibhajanto ‘‘tattha ye pañcupādānakkhandhā’’tiādimāha. Tattha tatthāti kammavipākavaṭṭabhede bhavattaye. Tatthāti pañcupādānakkhandhasaṅkhātanāmarūpasamudāye. Pañcindriyānīti cakkhādipañcindriyāni . Viññāṇasampayuttanti sampayuttapaccayattaṃ sandhāya na vuttaṃ, pacurajanassa pana avibhajitvā gahaṇīyasabhāvamattaṃ sandhāya vuttaṃ. Vibhāgaṃ jānantehi pana ‘‘nāmaṃ viññāṇasampayuttaṃ, rūpaṃ pana na viññāṇasampayuttaṃ, sahajāta’’nti vibhajitvā gahetabbaṃ. Tassāti paññāsatisahitassa nāmarūpassa. Nirodhanti anupādisesanibbānadhātuṃ.
关于“慧及念二者”的二字义义，教师已加以分析，我们亦当理解“名色五者”的意义，故将名色分解，曰“此中五阴为五取蕴”，是指五种取法蕴。然谓五根，是眼等五根。与识等俱属联合，非直接因果，但为属连结，故难分。通达者须分为“名随识而行，色则非随识而行，性本俱生”。“此者谓名与慧念共存之名色”，灭者指无垢涅槃界。
Bhagavantaṃ pucchanto āyasmā ajito ‘‘paññā ceva…pe… katthetaṃ uparujjhatī’’ti evaṃ pārāyane āha. ‘‘Paññā cevātiādigāthāya yā anupādisesanibbānadhātu pucchitā, sā anupādisesanibbānadhātu katamena adhigamena pattabbā’’ti pucchitabbattā caturiddhipādamukhena ariyamaggādhigamamukhena pattabbā, caturiddhipādabhāvanāya ca cattārindriyāni mūlabhūtāni, tasmā mūlabhūtāni tāni cattārindriyāni niddhāretvā dassento ‘‘tattha sati ca paññā cā’’tiādimāha. Kusalākusaladhammagatiyo samanvesamānāya satiyā sijjhamānāya ekantena samādhi nipphādetabbo, satiggahaṇena ca pariyuṭṭhānappahānaṃ gāthāyaṃ adhippetaṃ, pariyuṭṭhānappahānena ca samādhikiccaṃ pākaṭanti āha ‘‘sati dve indriyāni satindriyañca samādhindriyañcā’’ti. Paññāya anusayasamugghātaṃ catubbidhasammappadhānasaṅkhātena vīriyena sijjhati, na vinā tenāti vuttaṃ ‘‘paññā dve indriyāni paññindriyañca vīriyindriyañcā’’ti.
有一尊长问世尊阿耆多：“‘慧及念二者……’此语，究竟为何而生起？”询此，世尊于四念处修习门径、或由圣道四谛入手、或由修炼基础四根发问，并指出“慧与念二者”是由意根、念觉、定觉三根共具的因缘成就。由善恶法转变理趣追寻念头，用专一定力加以断除。在此释钦语：“念有二根，即意根和忆念根、定觉根”。慧者，凭三种根所成。由于有此故，有力才能持慧。若无此力，则不可。
Imesu yathāvuttesu catūsu indriyesu pubbabhāge vā maggakkhaṇe vā sijjhantesu taṃsampayuttā yā saddahanā okappanā siddhā, idaṃ saddahanaokappanasaṅkhātaṃ dhammajātaṃ saddhindriyaṃ siddhaṃ, ‘‘tesu mūlabhūtesu indriyesu siddhesu katamena indriyena katamo dhammo siddho’’ti pucchitabbattā iminā ayaṃ siddhoti dassento ‘‘tattha yā saddhādhipateyyā’’tiādimāha. Tattha tatthāti satyādīsu. Saddhādhipateyyāti paccayabhūtāya saddhāya siddho chando adhipatīti saddhādhipati, saddhādhipatinā pavattetabbā cittekaggatāti saddhādhipateyyā. Chandasamādhīti chandaṃ jeṭṭhakaṃ katvā pavattito samādhi vā chandādhipatinā sampayutto pubbabhāge pavatto samādhi vā chandasamādhi, pahānaṃ pahānahetu hotīti yojanā kātabbā. Pahānanti ca pajahati vikkhambhitakilese etena chandasamādhināti pahānanti karaṇasādhanattho gahetabbo. Paṭisaṅkhānabalenāti parikammabalena. Bhāvanābalenāti mahaggatabhāvanābalena.
在以上四根念处或道诵成就前段消尽者，所摄之信念心坚如磐石，称为生起依信根，是一切法法之可靠辅助。问：“于此坚固之根，由何根导致何法成就？”以此释说：“此即信仰及其主宰。”主宰该信者，以愿为上主，即信主。信主引导心离散意凝聚故，名为信主。欲力禅定是一种以愿为主的禅定，是愿念专一所现前段禅定，为斩断欲乐。欲即舍去执挂，以此欲念禅定为舍离之因。舍离即舍弃搅扰染污，是做离恶根器具。依逆境力量为阻护法，依修学力量为生长巨大修习力。
‘‘So chandasamādhi sayaṃ kevalova pahāna’’nti vattabbattā ‘‘tattha ye assāsapassāsā’’tiādi vuttaṃ. Tattha tatthāti tasmiṃ samāhite citte cittuppāde. ‘‘Tasmiṃ samāhite cittuppāde assāsā’’tiādinā assāsādisīsena assāsādijanakā vīriyasaṅkhārā gahitā, te ca yāva bhāvanāpāripūrī, tāva punappunaṃ saraṇato ca sarā, punappunaṃ saṅkappato ca saṅkappā. Yo pana ‘‘sarasaṅkappā, ime saṅkhārā cā’’ti evaṃ vuttappakāro purimako chandasamādhi vā kilesavikkhambhanatāya ca tadaṅgappahānatāya ca pahānaṃ pahānahetupadhānaṃ vā, ‘‘ime vuttappakārā saṅkhārādayo kiṃ bhāventī’’ti pucchitabbattā ‘‘ime ca saṅkhārā’’tiādi vuttaṃ. Tattha ime saṅkhārā ca tadubhayañca chandasamādhippadhānasaṅkhārasamannāgataṃ vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ iddhipādaṃ bhāvetīti yojanā.
“此欲禅定者，乃自行而生起之纯粹舍离”，有此说。此中所说呼吸等，指定中意识生起事。定中意识取合呼吸者，是为由呼吸所生之精进行法。此精进持久不退、反复归依、反复思惟。若有人说：“归依与思惟并存，即是此行法”，或说：“如是思惟、此为行”，因执持诸法行用以逆转染污妄想，乃弃舍恶之由。若问：“这些行究竟应修何法？”答曰：此等行俱具纯净求舍离念禅定因子，依专注、依离欲而无爱，依止息而无怒，依灭尽而无分散，是以培养成就神通之根。
Chandasamādhippadhānasaṅkhārasamannāgatanti chando eva adhipati chandādhipati, chandādhipatisamādhi. Tena vuttaṃ bhagavatā – ‘‘chandaṃ ce, bhikkhave, bhikkhu adhipatiṃ karitvā labhati samādhi’’nti (vibha. 432). Chandahetuko vā samādhi, chandādiko vā samādhi chandasamādhi, chandādhipatissa paccayuppanno samādhīti vuttaṃ hoti. Padhānabhūtā saṅkhārā padhānasaṅkhārā, padhānasaddena saṅkhatasaṅkhārādayo nivattāpitā, chandasamādhi ca padhānasaṅkhārā cāti chandasamādhippadhānasaṅkhārā, tehi samannāgato chanda…pe… samannāgato, taṃ…pe… gataṃ. Ijjhati samijjhati nippajjatīti iddhi, koṭṭhāso, iddhi eva pādo koṭṭhāsoti iddhipādo, iddhipādacatuttho. Ijjhanti vā tāya sattā iddhā vuddhā ukkaṃsagatā hontīti iddhi, pajjati etenāti pādo, iddhiyā pādoti iddhipādo. Iddhipādoti sāmaññatthavasena vuttopi ‘‘chandasamādhippadhānasaṅkhārasamannāgata’’nti vuttattā chandiddhipādova gahetabbo, taṃ iddhipādaṃ taṃ chandiddhipādaṃ bhāveti vaḍḍhetīti attho.
所谓具欲禅定因子的诸行，是指以欲为主、欲处主导之禅定。世尊已言：“比库若以欲为主而得禅定。”乃言欲为因或欲为先为欲禅定，因欲而生禅定即欲主禅定。指该因子为根本行，名为根本行，亦名主导行，或根本行。欲禅定即具此根本行所生禅定，含有欲为主导；如此所生欲法具行遂放逸、熄灭、消散，即为神通——所谓神通为力量之脚、支柱，故属四神通支。生起神通者，谓众生于欲力之神通中增上、有力、坚定。神通之脚，即“脚”意，即神通足。神通足者，一般释义为“具欲禅定因子”之名，此神通足乃欲禅定之所生，欲禅定的基础，以该禅定增长为意。
Vivekanissitaṃ virāganissitanti vipassanākkhaṇe kiccato tadaṅgavivekanissitaṃ, ajjhāsayato nissaraṇavivekanissitaṃ, maggakkhaṇe pana kiccato samucchedavivekanissitaṃ, ārammaṇato nissaraṇavivekanissitaṃ. Virāganissitanti vipassanākkhaṇe kiccato tadaṅgavirāganissitaṃ, ajjhāsayato nissaraṇavivekanissitaṃ, maggakkhaṇe pana kiccato samucchedavirāganissitaṃ , ārammaṇato nissaraṇavirāganissitaṃ. Nirodhanissitanti vipassanākkhaṇe kiccato tadaṅganirodhanissitaṃ, ajjhāsayato nissaraṇanirodhanissitaṃ, maggakkhaṇe kiccato samucchedanirodhanissitaṃ, ārammaṇato nissaraṇanirodhanissitaṃ. Vossaggapariṇāminti ettha pariccāgavossaggapakkhandanavossaggavasena vossaggo duvidho. Tatthapi vipassanākkhaṇe tadaṅgavasena pariccāgavossaggo, nibbānaninnabhāvena pakkhandanavossaggo, maggakkhaṇe samucchedavasena pariccāgavossaggo, ārammaṇakaraṇena nibbānapakkhandanavossaggoti vibhajitvā gahetabbo. Yathāvuttavossaggatthaṃ pariṇamati, pariṇataṃ vā paripacati paripacanaṃ karotīti vossaggapariṇāmī, taṃ vossaggapariṇāmiṃ.
依止分别的寂静者于内观现前时，是须行事者，于切割的分别的寂静者，是由意念上的解脱分别依止；于道现前时所行的是断除的分别依止；由所缘所解脱分别依止。所谓依止于离欲者，于内观现前时须行者是依止离欲于切割处；依念解脱分别依止；于道现前时所行是断除离欲分别依止；于所缘处是解脱离欲分别依止。所谓依止于灭者，于内观现前时所行是依止灭于切割处；依念解脱灭；于道现前所行断除灭；于所缘处依念解脱灭。关于放弃转变，此处谓作舍弃财物及破除执着而舍弃，此舍弃可二分。即于内观现前时依止于切割者，是涉及舍弃财物；于涅槃现前的境界是破除执着的舍弃；于道现前时是断除舍弃；由所缘所造作是涅槃的破除执着舍弃。此等舍弃根据前所说，由转变、成熟或成就而成，谓为舍弃之转变，亦即舍弃之转变现象。
Chandiddhipādabhāvanākāro ācariyena vutto, amhehi ca ñāto, ‘‘kathaṃ vīriyiddhipādabhāvanākāro amhehi vijānitabbo’’ti vattabbabhāvato ‘‘tattha yā vīriyādhipateyyā’’tiādi vuttaṃ. Tassattho heṭṭhā vuttanayānusāreneva viññeyyo. Saṃkhittavasena pana ṭhapitaṃ pāṭhaṃ vitthārato ṭhapessāmi. Kathaṃ? –
关于欲的觉支的修习现相，是由老师所说，且由我们同学知道，问题为“如何由我们了解欲的觉支修习的现相”而有此探讨，答曰“彼处谓欲为其主宰”等语应如次认识。于是将以简略而分明的方式说明其文义，谨细细展开解说。如何？——
‘‘Tattha yā vīriyādhipateyyā cittekaggatā, ayaṃ vīriyasamādhi. Samāhite citte kilesānaṃ vikkhambhanatāya paṭisaṅkhānabalena vā bhāvanābalena vā, idaṃ pahānaṃ. Tattha ye assāsapassāsā vitakkavicārā saññāvedayitā sarasaṅkappā, ime saṅkhārā. Iti purimako ca vīriyasamādhi, kilesavikkhambhanatāya ca pahānaṃ ime ca saṅkhārā, tadubhayaṃ vīriyasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
彼处谓“欲为其主宰，心与一处者，此即精进禅定。禅定时心为烦恼散乱之制止者，凭违反力量或修习力量，此谓离弃。彼处所有呼吸、思想、观念、受、觉、络缘意向，皆为造作。此为初期精进禅定，亦为以制止烦恼之离弃，此造作两者俱存，诸造作集聚于精进觉支所修习者，依止分别寂静、离欲寂静、灭寂静及舍弃转变。
‘‘Tattha yā cittādhipateyyā cittekaggatā, ayaṃ cittasamādhi. Samāhite citte kilesānaṃ vikkhambhanatāya paṭisaṅkhānabalena vā bhāvanābalena vā, idaṃ pahānaṃ. Tattha ye assāsapassāsā vitakkavicārā saññāvedayitā sarasaṅkappā, ime saṅkhārā. Iti purimako ca cittasamādhi, kilesavikkhambhanatāya ca pahānaṃ ime ca saṅkhārā, tadubhayaṃ cittasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
彼处谓“心为其主宰，心与一处者，此即心禅定。禅定时心为烦恼散乱之制止者，凭违反力量或修习力量，此谓离弃。彼处所有呼吸、思想、观念、受、觉、络缘意向，皆为造作。此为初期心禅定，亦为以制止烦恼之离弃，此造作二者俱存，诸造作集聚于心禅定所修习者，依止分别寂静、离欲寂静、灭寂静及舍弃转变。
‘‘Tattha yā vīmaṃsādhipateyyā cittekaggatā, ayaṃ vīmaṃsāsamādhi, samāhite citte kilesānaṃ vikkhambhanatāya paṭisaṅkhānabalena vā bhāvanābalena vā, idaṃ pahānaṃ. Tattha ye assāsapassāsā vitakkavicārā saññāvedayitā sarasaṅkappā, ime saṅkhārā. Iti purimako ca vīmaṃsāsamādhi kilesavikkhambhanatāya ca pahānaṃ ime ca saṅkhārā, tadubhayaṃ vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmi’’nti.
彼处谓“审察为其主宰，心与一处者，此即审察禅定。禅定时心为烦恼散乱之制止者，凭违反力量或修习力量，此谓离弃。彼处所有呼吸、思想、观念、受、觉、络缘意向，皆为造作。此为初期审察禅定，亦为以制止烦恼之离弃，此造作二者俱存，诸造作集聚于审察禅定所修习者，依止分别寂静、离欲寂静、灭寂静及舍弃转变”。
Ayaṃ pana viseso – vīriyasamādhīti vīriyaṃ jeṭṭhakaṃ katvā pavattito samādhi vā vīriyādhipatinā sampayutto pubbabhāge pavatto samādhi vā vīriyasamādhi. Cittasamādhīti cittaṃ jeṭṭhakaṃ katvā pavattito samādhi vā cittādhipatinā sampayutto pubbabhāge pavatto samādhi vā cittasamādhi. Vīmaṃsāsamādhīti vīmaṃsaṃ jeṭṭhakaṃ katvā pavattito samādhi vā vīmaṃsādhipatinā sampayutto pubbabhāge pavatto samādhi vā vīmaṃsāsamādhīti.
此中特殊者谓精进禅定，是由精进置于首位而发生之禅定，或由精进为主宰而联合而生之禅定，或前面所发之禅定即为精进禅定。心禅定者，是由心置于第一而发生的禅定，或由心为主宰而联合而生的禅定，或前面所发之禅定即为心禅定。审察禅定者，是由审察置于首位而发生的禅定，或由审察为主宰而联合而生的禅定，或前述所发禅定即为审察禅定。
Sattibalānurūpenettha saṅkhepavaṇṇanā katā, gambhīrañāṇehi pana aṭṭhakathāṭīkānurūpena vitthārato vā gambhīrato vā vibhajitvā gahetabbā.
此处依照诸根本力量作简要说明，但对深奥智慧则须依注疏或续注疏，以详尽或深入分解而领受。
§14
14. ‘‘Chandasamādhi vīriyasamādhi cittasamādhi vīmaṃsāsamādhī’’ti vutto, ‘‘evaṃ sati vīmaṃsāsamādhiyeva ñāṇamūlako ñāṇapubbaṅgamo ñāṇānuparivatti bhaveyya, aññe tayo samādhayo aññāṇamūlakā aññāṇapubbaṅgamā aññāṇapavattiyo bhaveyyu’’nti vattabbattā sabbe samādhayo ñāṇamūlakādayoyevāti dassetuṃ ‘‘sabbo samādhi ñāṇamūlako’’tiādi vuttaṃ. Tattha sabbo samādhīti chandasamādhi, vīriyasamādhi, cittasamādhi, vīmaṃsāsamādhīti catubbidho samādhi. Ñāṇamūlakoti ekāvajjanavīthinānāvajjanavīthīsu pavattaṃ upacārañāṇamūlako. Ñāṇapubbaṅgamoti adhigamañāṇaṃ pubbaṅgamaṃ assāti ñāṇapubbaṅgamo. Ñāṇānuparivattīti paccavekkhaṇañāṇaṃ anuparivatti assāti ñāṇānuparivatti. Atha vā nānāvajjanūpacārañāṇaṃ vā paṭisandhiñāṇaṃ vā mūlaṃ assāti ñāṇamūlako, upacārañāṇaṃ pubbaṅgamaṃ assāti ñāṇapubbaṅgamo, appanāñāṇaṃ anuparivatti assāti ñāṇānuparivatti. Sabbaṃ vā upacārañāṇaṃ mūlaṃ assāti ñāṇamūlako. Appanāñāṇaṃ pubbaṅgamaṃ assāti ñāṇapubbaṅgamo. Abhiññāñāṇaṃ anuparivatti assāti ñāṇānuparivatti, anuparivattanaṃ vā anuparivatti, ñāṇassa anuparivatti ñāṇānuparivatti, ñāṇānuparivatti assāti ñāṇānuparivatti. Ñāṇaṃ pana pubbe vuttappakārameva.
第十四章『禅定中的吠陀韵律禅定、精进禅定、心禅定、思维禅定』如是说：如此于具足正念的思维禅定中，唯有智慧为基础，智慧为先导，智慧为流转者，才得生起；其它三种禅定则以无智慧为基础，无智慧为先导，无智慧为流转者而应行。因而诸禅定皆以智慧为根本，这样才得以显现为『诸禅定皆是以智慧为根本』。其中所谓诸禅定，即吠陀韵律禅定、精进禅定、心禅定、思维禅定四种禅定。所谓智慧为根本，即在专注等行中，智慧作为基础而生起。所谓智慧为先导，即先行于所得之智慧。所谓智慧流转，即随顺反复观照智慧。又若有各种专注之一种或再种、或回归专注为本的智慧者，为智慧根本；专注为本的智慧先导者，为智慧先导；专注心得得力者，循转而得智慧流转。所有专注中，皆有专注心得为根本，专注心得为先导，随顺观照智慧循环流转。智慧之前，唯有所说的四者之先例。
Yathā pure tathā pacchāti yathā chandasamādhiādicatubbidhasamādhissa pubbenivāsānussatiñāṇānuparivattibhāvena pure atītāsu jātīsu asaṅkhyeyyesupi saṃvaṭṭavivaṭṭesu attano khandhapaṭibaddhassa, paresaṃ khandhapaṭibaddhassa ca suṭṭhu paṭivijjhanameva, na duppaṭivijjhanaṃ tathā tathāvuttasamādhissa anāgataṃsañāṇānuparivattibhāvena pacchā anāgatāsu jātīsu asaṅkhyeyyesupi saṃvaṭṭavivaṭṭesu attano khandhapaṭibaddhassa, paresaṃ khandhapaṭibaddhassa ca suṭṭhu paṭivijjhanameva, na duppaṭivijjhananti attho daṭṭhabbo. Yathā pacchā tathā pureti yathā yathāvuttasamādhissa cetopariyañāṇānuparivattibhāvena anāgatesu sattasuyeva divasesu parasattānaṃyeva cittassa suṭṭhu paṭivijjhanameva, na duppaṭivijjhanaṃ, tathā tathāvuttasamādhissa pure atītesu sattasuyeva divasesu parasattānaṃyeva cittassa suṭṭhu paṭivijjhanameva, na duppaṭivijjhananti attho.
如过去相续，依吠陀韵律禅定等四种禅定中，对先生活动的追忆智慧流转，能透彻而正当地知晓自己与他人于无数过往生中，在轮转生死中之身蕴所缠，绝非不善知。以未来生智慧流转推知后境无数未来生中自身及他人身蕴所缠，亦是清楚而正当地辨认，不是难知。又如后续推及先前，以正说之禅定中心知流转，未来七日内能透彻而正当知照他人心意，非难知；同理正说禅定之先过去七日内，亦能透彻正知违他心意，非难知。
Yathā divā tathā rattinti yathā cakkhumantānaṃ sattānaṃ divasabhāge sūriyālokena andhakārassa viddhaṃsitattā āpāthagataṃ cakkhuviññeyyaṃ rūpaṃ manoviññāṇenapi suviññeyyaṃ, tathā rattibhāge caturaṅgasamannāgatepi andhakāre vattamāne yathāvuttasamādhissa dibbacakkhuñāṇānuparivattibhāvena rūpāyatanassa suṭṭhu paṭivijjhanameva, na duppaṭivijjhanaṃ. Yathā rattiṃ tathā divāti yathā rattibhāge caturaṅgasamannāgatepi andhakāre yathāvuttasamādhissa dibbacakkhuñāṇānuparivattibhāvena rūpāyatanassa suṭṭhu paṭivijjhanameva, na duppaṭivijjhanaṃ, tathā divasabhāge sukhumassa rūpāyatanassa vā kenaci pākārādinā tirohitassa rūpāyatanassa vā atidūraṭṭhāne pavattassa rūpāyatanassa vā yathāvuttasamādhissa dibbacakkhuñāṇānuparivattibhāvena suṭṭhu paṭivijjhanameva, na duppaṭivijjhananti attho daṭṭhabbo.
如白昼及黑夜，如有明眼之人在白昼因太阳光照明，能辩识眼中暗处的色相，亦能心识通达；在黑夜中虽身处四方暗处，但依正说禅定中天眼智慧流转，能正确识知色界内境而非难知。反之，黑夜时依此禅定天眼智慧流转，亦能正确明了色界境；白昼中，虽色界细微或被云雾遮蔽，或远处之境，依正说禅定天眼智慧流转，亦能明了辨识，非难知。
Yathā yathāvuttasamādhissa divasabhāge dibbasotañāṇānuparivattibhāvena sukhumassa saddāyatanassa vā kenaci pākārādinā tirohitassa saddāyatanassa vā atidūraṭṭhāne pavattassa saddāyatanassa vā suṭṭhu paṭivijjhanameva, na duppaṭivijjhanaṃ, tathā rattibhāgepi yathāvuttasamādhissa dibbasotañāṇānuparivattibhāvena sukhumassa saddāyatanassa vā kenaci pākārādinā tirohitassa saddāyatanassa vā atidūraṭṭhāne pavattassa saddāyatanassa vā suṭṭhu paṭivijjhanameva, na duppaṭivijjhananti ayaṃ nayopi netabbo. Tena vuttaṃ aṭṭhakathāyaṃ –
如正说禅定中白昼，以天耳智慧流转，悉能明显辨识细微之声界，或云雾遮蔽、远处之声界，非难知；夜间亦如是，依正说禅定天耳智慧流转，能明了辨别细微云雾遮蔽或远距之声界，非难知，此理亦应知晓。故注疏中云——
‘‘Yathā pureti yathā samādhissa pubbenivāsānussatiñāṇānuparivattibhāvenā’’tiādiṃ vatvā ‘‘yathā ca rūpāyatane vuttaṃ, tathā samādhissa dibbasotañāṇānuparivattitāya saddāyatane ca netabba’’nti (netti. aṭṭha. 14).
『如过去之述、以禅定中对过去的忆念智慧流转』等语，之后云『又色界中所说，应以禅定中天耳智慧流转时声界为准』（见第十四注疏段）亦当如此解说理解。
‘‘Ñāṇamūlakādisamādhinā pubbenivāsānussatiñāṇānuparivattibhāvādisahitena kiṃ bhāvetī’’ti pucchitabbattā ‘‘iti vivaṭenā’’tiādi vuttaṃ. Tattha itīti evaṃ vuttappakārena. Apariyonaddhenāti nīvaraṇādivigamanena. Sappabhāsaṃ cittanti iddhipādasampayuttaṃ maggacittaṃ bhāveti. Iddhipādasampayutte maggacitte uppajjamāne hi maggacittasahabhūni kusalāni saddhindriyavīriyindriyasatindriyasamādhindriyapaññindriyabhūtāni pañcindriyāni uppajjanti. Maggacitte nirujjhamāne anuppajjanabhāvena nirujjhanti ekacittakkhaṇikattā. Evaṃ maggaviññāṇassa nirodhā paññā ca sati ca nirujjhatīti yojanā.
‘‘以智慧为基础的四种定力，能够使此前生回忆的知识等，应该如何修习？’’因此，文中提到：‘由此，充分解释’。在这里，‘因此’就是如此阐述的意思。‘无懈可击’是因为它脱离了诸多的障碍等。从而培养结合了四种神通的道之意念。因四种神通相应的道之意念而生的善根，也随之生起。因道意念的生起，随着道意念的本质，获得的善根则如影随形。当道意念被彻底消灭时，善根因而也灭去，意味着由于个别瞬间的缘故，整体的轮回得以终止。因此，慧与念的消失，正是对道识的理解。
‘‘Kassa viññāṇassa nirodhā nāmarūpaṃ nirujjhatī’’ti vattabbattā ‘‘nāmarūpañcā’’tiādi vuttaṃ, paṭisandhiviññāṇassa nirodhā nāmarūpañca nirujjhatīti vuttaṃ hoti. Atha vā ‘‘viññāṇassa nirodhā paññā ca sati cāti vuttāni pañcindriyāni evaṃ nirujjhantī’’ti vattabbattā nāmarūpañca nirujjhati, nirujjhamānaṃ pana nāmarūpaṃ paṭisandhiviññāṇassa nirodhā nirujjhatīti dassetuṃ ‘‘nāmarūpañcā’’tiādi vuttaṃ. Tattha nāmarūpañcāti maggena taṇhāavijjādike anupacchinne uppajjanārahaṃ vedanādikkhandhattayaṃ, bhūtupādārūpañca. Viññāṇahetukanti uppajjanārahaṃ paṭisandhiviññāṇaṃ hetu assa nāmarūpassāti viññāṇahetukaṃ. Viññāṇapaccayā nibbattanti viññāṇena paccayena nibbattaṃ. Tassāti uppajjanārahassa paṭisandhiviññāṇassa. Hetūti taṇhāavijjādiko kileso. Viññāṇanti uppajjanārahaṃ paṭisandhiviññāṇaṃ. Anāhāranti appaccayaṃ. Anabhinanditanti kāmataṇhādīhi anabhinanditabbaṃ. Appaṭisandhikanti punabbhavābhisandahanarahitaṃ. Nti tādisaṃ viññāṇaṃ. Ahetūti natthi hetusaṅkhātaṃ paṭisandhiviññāṇaṃ imassa nāmarūpassāti ahetu. Appaccayanti sahāyavirahena natthi paccayā saṅkhārā imassāti appaccayaṃ. Evaṃ paṭisandhiviññāṇassa nirodhā nāmarūpañca nirujjhatīti.
‘‘由于何种意识的消灭，名色随之灭去？’因此，应知‘名色五种’之类的文句所言是，因再生的意识的消灭，名色亦随之消亡。抑或是‘由于意识消失，智慧与念也随之消失’的情形下，名色也偏向消灭，欲表明‘名色五种’之类的文句。于名色五种中，是指以四念处的能力瞬间的生起，所引发的如受等根所组成的三法，以及生法。若说意识的因是，适合再生的意识发生的因。因意识而生的则称为因生。前述意识所因而生的有因者。因是：贪与无明等染污。意识即适合再生的意识；‘无食’是少量依赖；‘不可认可’是指因贪、嗔等无法被赞许；‘少量再生’是由于缺乏再生之因。故此类意识即无因，是没有被标明为因之再生意识，所以是无因。因是：少量因缘缺失，因缺乏缘致，故没有因之所生的法。由此可见，若再生的意识被消灭，名色也会沉寂。
‘‘Paññāsatīnañceva nāmarūpassa ca vuttappakārena nirujjhanabhāvo kathaṃ amhehi saddahitabbo’’ti vattabbattā ‘‘tenāha bhagavā’’tiādi vuttaṃ. Vattabbākārena paññāsatīnañceva nāmarūpassa ca nirujjhanabhāvajānanako bhagavā yathānirujjhanabhāvadīpakaṃ ‘‘yametaṃ…pe… etthetaṃ uparujjhatī’’ti gāthāvacanaṃ āha. Tena gāthāvacanena tumhehi mayā vutto nirujjhanabhāvo saddahitabboyevāti. Etthāpi paññāsatināmarūpānaṃ nirujjhanaṃ ajānantena tattha vā saṃsayantena ajitena pucchitabbattā ‘‘adiṭṭhajotanā pucchāti vā diṭṭhasaṃsandanā pucchāti vā paññādīnaṃ anekatthattā dhammato vā anekādhiṭṭhānā pucchāti vā dhammādhiṭṭhānā pucchā’’ti vā iccevamādipucchāvicayo niddhāretabbo. ‘‘Sarūpadassanavissajjananti vā anekādhiṭṭhānavissajjananti vā dhammādhiṭṭhānavissajjana’’nti vā iccevamādivissajjanavicayo niddhāretabbo.
‘‘若五十种与名色的消除，依文理推论应如何对其生信呢？’因此，文中提到：‘因此，世尊如此说’。由此可知：五十种与名色的消除之法，世尊解释了此类灭绝之法，同时提供了‘这是……等，此地会停止’的诗句。正因这诗句，故此你们听说了蕴灭法应该信受。对五十种与名色的灭绝，请注意那些不知晓之人或是对此有疑问者，因而问你们‘是不是真正的光明，有所提问？’或是有所讨论的问题，正因为对法分别而提问，或者是多个表述与法对其矣，应简要解释。关于‘形象的展示或是多种依据的换取’等类似的问答，也应一一解释。
Evaṃ sattādhiṭṭhānādipucchāvissajjanāni ceva dhammādhiṭṭhānādipucchāvissajjanāni ca visuṃ visuṃ dassetvā pucchāvicayo ceva vissajjanavicayo ca ācariyena vibhatto, amhehi ca ñāto, ‘‘sattādhiṭṭhānadhammādhiṭṭhānesu ekato dassitesu pucchāvissajjanesu kathaṃ pucchāvicayo ceva vissajjanavicayo ca amhehi viññātabbo’’ti pucchitabbattā sattādhiṭṭhānadhammādhiṭṭhānaṃ pucchaṃ nīharitvā tattha vicayaṃ vibhajanto ‘‘ye ca saṅkhatadhammāse’’tiādimāha. Aṭṭhakathāyaṃ pana –
因此，关于生存的问答，以及法的问答，分别被详尽描述；而相关的问答则由老师阐明，凡我们亦知晓，‘在生存与法的栖息处相互显示时，问答间该如何分辨’。因此，关于生存与法的相关问答，给予细节说明，进而解释‘各种有形的法’等文句，以示命题。
‘‘Evaṃ anusandhipucchampi dassetvā heṭṭhā sattādhiṭṭhānā, dhammādhiṭṭhānā ca pucchā visuṃ visuṃ dassitāti idāni tā saha dassetuṃ ‘‘ye ca saṅkhatadhammāse’tiādi āraddha’’nti (netti. aṭṭha. 14) –
‘‘同时显示问答，既有生存与法的问答可探讨。如此，此即显现‘各种有形成法’等原因已提出’（这是标示，阿阇章14）——
Vuttaṃ. Tassāyaṃ attho – idha sāsane ye arahanto saṅkhatadhammā honti, puthū bahūyeva satta janā sekkhā sīlādisikkhamānā honti, tesaṃ arahantāvañceva sekkhānañca iriyaṃ paṭipattiṃ meṃ mahā puṭṭho nipako tvaṃ bhagavā pabrūhi mārisa iti āyasmā ajito pucchanto āhāti.
如是所述，其意为：在教法中，诸阿拉汉皆为具有造作法之理，常常有许多的生者为修习德行的在学者，而那些阿拉汉均在其修行上，已然达到建立的境界，因此，阿拉汉与在学者之间，世尊问答应当储存此间法义。
§15
15. Tassaṃ gāthāyaṃ ‘‘kittakāni pucchitānī’’ti vattabbattā ‘‘imānī’’tiādi vuttaṃ. Padatthānurūpaṃ pucchitabbattā ‘‘imāni tīṇi padāni pucchitānī’’ti vuttaṃ. ‘‘Ye ca …pe… mārisā’’ti gāthāyaṃ ye pañhā pucchitā, te pañhā tayo honti, ‘‘kissa kena kāraṇena tayo hontī’’ti pucchitabbattā ‘‘kissa…pe… yogenā’’ti vuttaṃ. Sekkhā ariyā ca asekkhā ariyā ca vipassanāpubbaṅgamaṃ pahānañcāti sekhāsekhavipassanāpubbaṅgamappahānāni, tesaṃ yogoti sekhā…pe… yogo, tena sekhā…pe… yogena. Evaṃ pucchāvidhinā hi yasmā ‘‘ye ca saṅkhatadhammāse…pe… mārisā’’ti gāthamāha, tasmā tayo pañhā hontīti daṭṭhabbā.
此处有偈言：“被问及的事为各种事，称这些为……诸如此类。”依文字义应问：“此三种语句为被问及。”偈语中：“诸多问题皆被问及，问题即为这三种，‘何因何故’之问显现。进而问曰：‘何因之用？’有言曰：‘因缘故也。’修行者与阿拉汉修行者彼二者，皆有透视之先行（即观慧）及弃除，称之为“修行者与未成阿拉汉之修行者，具足透视先行及弃除。”此称为修行者之透视先行之依缘。由此问法而言，偈曰：“一切有为法如……如是无常。”因此显见有此三种问题存在。
‘‘Ye ca saṅkhatadhammāse’’ti iminā asekkhānaṃ arahattaṃ pucchati, ‘‘ye ca sekkhā puthū idhā’’ti iminā sekkhāsekkhānaṃ sekkhasikkhanaṃ pucchati, ‘‘tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā’’ti iminā sekkhāsekkhānaṃ vipassanā pubbabhāge tadaṅgappahānaṃ pucchati. ‘‘Adiṭṭhajotanā pucchāti vā diṭṭhasaṃsandanā pucchāti vā sattādhiṭṭhānā pucchāti vā anekādhiṭṭhānā pucchā’’ti vā iccevamādipucchāvicayo niddhāretabbo.
“一切有为法如……”由此处，问未成阿拉汉者得阿拉汉果之理；“诸修行者未成…”问彼修行者修行之课程；“请为我说明彼修行者在透视先行废除时之成熟状态”此为问修行者透视先行部分的弃除。又问及若干定见及其多样，即为此类根本或复数定见等问题之分类，应作此般探讨。
Sattadhammādhiṭṭhānaṃ pucchaṃ nīharitvā pucchāvicayo ācariyena vibhatto, amhehi ca ñāto, ‘‘tassaṃ pucchāyaṃ katamā vissajjanāgāthā’’ti pucchitabbattā ‘‘tattha vissajjanā’’tiādi āraddhaṃ. Tatthāti tassaṃ gāthāyaṃ. ‘‘Kāmesu…pe… paribbaje’’ti vissajjanāgāthā bhagavatā vuttā. Kāmesūti kāmīyantīti kāmā, tesu kāmesu. Vatthukāmesu kilesakāmena paṇḍitehi nābhigijjheyya. Manasā nāvilosiyāti āvilabhāvakare byāpādavitakkādayo ceva kāyaduccaritādayo ca dhamme pajahanto paṇḍito manasā anāvilo suppasanno bhaveyya. Kusalo sabbadhammānanti sabbadhammānaṃ aniccatādinā paritulitattā aniccatādīsu pañcasu khandhesu kusalo cheko. Satoti kesādīsu saratīti sato. Bhikkhūti saṅkhatadhamme bhayādito ikkhatīti bhikkhu. Paribbajeti tadaṅgavikkhambhanasamucchedappahānabhāvena kilesakāmavatthukāme pari samantato vajjeyya.
在七事定见之问除后，导师详列问法应答，即“彼问句中所包含之解脱偈”为何？回答曰：“偈云‘远离欲界种种愚痴…’”此偈由世尊所说。此处“欲”者，即指欲乐；“在欲中”是指于欲界中。根欲即指烦恼欲，即菩提智者不被愚痴所染。心不昏浊者，即无贪嗔痴之心，善于正思修心，成就明净清醒。能善知诸法者，是于五蕴无常等理明了，真慧智者。至于“比库”意指有分别恐怖差别的有为法之比库。远离即“周遍护持”（意即放逐烦恼，遍行无阻）远离欲界烦恼法之谓。
Pucchāgāthāyaṃ ‘‘nipako’’ti padena pasaṃsitena bhagavatā vissajjanāgāthā vuttā, tassa bhagavato yena anāvaraṇañāṇena ukkaṃsagatena pakkabhāvo dassito, taṃ anāvaraṇañāṇaṃ tāva kāyakammādibhedehi vibhajitvā dassento ‘‘bhagavato sabbaṃ kāyakamma’’ntiādimāha. Tattha anāvaraṇañāṇena jānitvā kataṃ sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatti. Esa nayo sesesupi. Atīte aṃseti atītabhave saparakkhandhādike koṭṭhāse aññāṇena appaṭihataṃ bhagavato ñāṇadassanaṃ. Anāgate aṃseti anāgatabhave saparakkhandhādike koṭṭhāse. Paccuppanne aṃseti paccuppanne bhave saparakkhandhādike koṭṭhāse.
在问偈中有“成熟”一词，为世尊称赞，用以表示所问事能断障而成熟，令智慧昭然。世尊以无漏之智慧观察万有身业分别，称为“世尊晓尽一切身业”，故以此无漏智慧为引，呈现身业之内外作用。在此无漏智慧已知过去、未来及当前存在，而对烦恼及色界诸事了了分明，称为智慧现知所在。
‘‘Ñāṇadassanassa katarasmiṃ paṭighāto’’ti pucchitabbattā pucchaṃ ṭhapetvā paṭighātavisayaṃ dassetuṃ ‘‘ko cā’’tiādi vuttaṃ. Atha vā ‘‘paccuppannabhave saparakkhandhādike koṭṭhāse aññesampi ñāṇadassanaṃ bhaveyya, tadanusārena atītānāgatakoṭṭhāsesupi katarasmiṃ aññesaṃ ñāṇadassanassa paṭighāto bhaveyyā’’ti pucchitabbattā pucchaṃ ṭhapetvā paṭighātavisayaṃ niyametvā dassetuṃ ‘‘ko cā’’ti vuttaṃ. Tattha ko cāti kva katarasmiṃ samaye aññesaṃ ñāṇadassanassa paṭighāto bhaveyyāti pucchi.
问曰：“智慧现见何处受阻？”立问围绕阻碍之处展开，进一步说“在当前诸界中，是否有他处也发生智慧现见阻碍？”，“依此推理，过去与未来诸界又如何？”提出问题后，复以问形式理顺阻碍内容，问曰“其所在为何？”即是问智慧知识受阻之所在及时刻。
Anicce, dukkhe, anattaniye ca aññesaṃ aññāṇaṃ yaṃ adassanaṃ atthi, aññāṇādassanasaṅkhāto sabhāvo ñāṇadassanassa paṭighāto bhavati, na saparakkhandhādidassanamattapaṭighāto. Etena aniccato lakkhaṇattaye pavattassa ñāṇadassanassa aññesaṃ durabhisambhavaṃ, bhagavato ca ñāṇadassanassa aññehi asādhāraṇataṃ dasseti. Bhagavato hi lakkhaṇattayavibhāvanena veneyyā catusaccappaṭivedhaṃ labhanti. ‘‘Bhagavato ñāṇadassanapaṭighātābhāvena aññesañca ñāṇadassanassa paṭighātabhāvo katamāya upamāya amhākaṃ pākaṭo’’ti vattabbabhāvato upamāya pākaṭaṃ kātuṃ ‘‘yathā idhā’’tiādi vuttaṃ. Tattha idha sattaloke cakkhumā puriso ākāse tārakāni passeyya, gaṇanasaṅketena ‘‘ettakānī’’ti no ca jāneyya yathā, evaṃ aññesaṃ ñāṇadassanassa paṭighāto ayaṃ aññāṇadassanasabhāvo bhavati.
因无常、苦、无我所致，存在他法他知之不现，故称“智慧现见受阻”；非仅观察当前呈现部位的阻碍。由此，无常标志之智慧蕴生他处难以融通故障，世尊智慧显示与众不同。凭依世尊对三法印深入辨析，众生得三谛了见。由世尊智慧受阻之现象，显示众生对其他智慧之阻碍现状，且以此比喻显示：“譬如凡间众生见星不得准确计数，然虽数目未明，却能见星。”此即说明他智慧现见阻碍之本性。
Bhagavato pana tathā abhāvato kenaci aññāṇena adassanena appaṭihataṃ ñāṇadassanaṃ bhavatīti attho daṭṭhabbo. ‘‘Bhagavato ñāṇadassanassa appaṭihatabhāvo kasmā amhehi saddahitabbo’’ti pucchitabbattā ‘‘anāvaraṇañāṇadassanā hi buddhā bhagavanto’’ti vuttaṃ. ‘‘Nipakassa…pe… bhagavato anāvaraṇañāṇaṃ kāyakammādibhedehi ācariyena vibhajitvā dassitaṃ, amhehi ca ñātaṃ, pacchā gāthāya ‘iriya’nti padena pucchitā sekkhāsekkhapaṭipadā kathaṃ vijānitabbā’’ti vattabbattā sekkhāsekkhapaṭipadaṃ dassetuṃ ‘‘tattha sekhenā’’tiādi vuttaṃ. Tattha tatthāti tasmiṃ vissajjane. Sekhenāti sikkhanasīlena puggalena rajanīyesu rūpārammaṇādīsu dhammesu gedhā cittaṃ rakkhitabbaṃ, pariyuṭṭhānīyesu āghātavatthūsu dosā cittaṃ rakkhitabbaṃ.
世尊无有则以某种无明所不能见，故无损于智慧觉知，此义当知。若欲问‘‘世尊智慧觉知为何不为所损’’，答曰‘‘诸佛世尊具足无碍智慧觉知’’。又云‘‘成熟者……世尊以身业等分别无碍智慧，师教示之，亦为我等所知。后以‘iriya’偈文询问学习与未学习之行途当如何认识。答曰‘此处为学者’等语。‘此处’即在彼安住处。‘学者’者，修习戒律之人，于夜间诸可憎之色境等法，心当守护；于应断者恼患等境亦当护持心念。
‘‘Tesu gedhadosesu katamaṃ nivārento bhagavā vissajjanagāthāyaṃ katamaṃ padamāhā’’ti pucchitabbattā ‘‘tattha yā icchā’’tiādi vuttaṃ. Tattha tatthāti gedhadosesu. Icchāti rāgicchā. Mucchāti lobhamohasahagatamohamucchā. Patthanāti rāgapatthanā. Piyāyanāti taṇhāpiyāyanāva, na mettāpiyāyanā. Kīḷanāti gedhakīḷanā. Etāni hi gedhapariyāyavacanāni. Taṃ gedhasaṅkhātaṃ icchādikaṃ nivārento bhagavā ‘‘kāmesu nābhigijjheyyā’’ti evaṃ visuṃ visuṃ pakārena āha.
问‘‘于此恼患中何种心欲受止息，世尊于偈文中何处说此词’’，答所谓‘‘如愿’’者。此处之‘恼患’者，贪欲念也。‘愚痴’者，含贪欲与愚妄之愚痴。‘起’者，贪欲激生。‘乐’者，渴爱之乐，不是慈爱之乐。‘荒庄’者，恼患之戏弄等。此皆恼患之别称。世尊为止此称为恼患之贪欲等，宣说‘不可侵犯欲欲境’，以净言明示。
Pariyuṭṭhānavighātaṃ dosaṃ nivārento bhagavā ‘‘manasānāvilo siyā’’ti evaṃ visuṃ visuṃ pakārena āhāti yojanā. Gedhadosānaṃ visuṃ visuṃ nivārento bhagavā dve padāni āhāti vuttaṃ, ‘‘taṃ kena atthena saddahitabba’’nti vattabbattā ‘‘tathā hi sekho’’tiādi vuttaṃ. Rajanīyesu abhigijjhanto sekho anuppannaṃ lobhapadhānaṃ kilesañca uppādeti, uppannaṃ kilesañca phātiṃ abhivaḍḍhanaṃ karoti, pariyuṭṭhānīyesu āvilo sekho anuppannaṃ dosapadhānaṃ kilesañca uppādeti, uppannaṃ kilesañca phātiṃ vaḍḍhanaṃ karoti, iti iminā paṭikkhepaatthena taṃ mama vacanaṃ saddahitabbanti adhippāyo.
世尊止息恼患烦扰恼怒，以明净辞语断除欲念。针对恼患烦恼宣说两句语，问‘‘应以何义信受之’’答曰‘‘学者确然……’’。于夜间诸欲坏境，学者生未出现嗔痴心染及其果恶；已生之嗔痴心染则增长扩展。于应断烦恼等恶境，昏沉懈怠之学者复生未现之烦恼心染，及增长已现之恶。以此反证，我言应当信受，此为结论。
‘‘Kiṃ pana anabhigijjhanto, anāvilo ca sekkho agedhadosanivāraṇameva karoti, udāhu uttaripi paṭipadaṃ pūretī’’ti pucchitabbattā uttaripi paṭipadaṃ pūretiyevāti dassento ‘‘yo pana anāvilasaṅkappo’’tiādimāha. Tattha anāvilasaṅkappoti natthi āvilakarā saṅkappā byāpādasaṅkappavihiṃsāsaṅkappā etassāti anāvilasaṅkappo, icchādigedhassa abhāvena anabhigijjhanto vāyamati kusalavāyāmaṃ pavatteti. ‘‘Kathaṃ vāyamatī’’ti pucchitabbattā ‘‘so anuppannāna’’ntiādi vuttaṃ. Tattha soti uparibhāvanāmaggabhāvatthāya paṭipajjamāno sekkho. Anuppannānantiādīnaṃ attho sakkā aṭṭhakathāvacaneneva (netti. aṭṭha. 15-16) jānitunti na vibhatto.
问‘‘未生嗔痴且无烦恼心染之学者，仅止息恼怒烦恼，甚至完成后续行持如何’’，答示意‘‘后续行持确然成就。’’又云‘‘无烦恼志向者……’’。此处所言无烦恼志向者者，非有烦恼之想、嗔恨与害意想也。盖此无烦恼志向者，因缺乏贪欲等烦恼而无嫉妒，故不生嗔痴烦恼，生起善利努力修习。问‘‘云何努力’’答曰‘‘修习者……’’。未生者等词意，详见注释书第十五、十六条，唯知此义而无异。
§16
16.Yenāti asubhādīnaṃ anussaraṇalakkhaṇena indriyena taṇhāmayitavatthūsu kāmataṇhāya sahajātaṃ vitakkaṃ vāreti, idaṃ asubhādianussaraṇalakkhaṇaṃ indriyaṃ satindriyaṃ. Yena mahaggatabhāvappattena avikkhepena byāpādavitakkaṃ vāreti, idaṃ avikkhepasaṅkhātaṃ indriyaṃ samādhindriyaṃ. Yena sammappadhānena vihiṃsāvitakkaṃ vāreti, idaṃ sammappadhānasaṅkhātaṃ indriyaṃ vīriyindriyaṃ. Yena sammādiṭṭhisaṅkhātena indriyena uppannuppanne…pe… nādhivāseti, idaṃ sammādiṭṭhisaṅkhātaṃ indriyaṃ paññindriyaṃ. Imesu catūsu indriyesu saha uppajjamānā yā saddahanā okappanā uppajjati, anāvilabhāvato idaṃ saddahanasaṅkhātaṃ indriyaṃ saddhindriyaṃ. Imāni sekkhassa pañcindriyāni.
于彼不善等法回忆现起为标志者，此感官于欲渴境界中，断除本生生起之思惟，是谓不善法回忆相感官。由本生根本讫及障碍之生故，以离散之觉断除嗔恨思惟，是谓不散乱名称之感官，即定感官。由正勤伺察精进之感官，断除杀害思惟，是谓正勤名称之感官，即精进感官。由正见所生感官，断除现起近缘等非正知，是谓正见名称感官，即慧感官。此四感官共生时产生信服顺法状态，由于无碍，是信服汇集感官，亦名信受感官。此乃学者之五根之一。
Ekasmiṃyeva visaye jeṭṭhakabhāvaṃ na pāpuṇeyyuṃ, attano visaye jeṭṭhakabhāvaṃ pāpuṇituṃ arahanti, ‘‘katamaṃ indriyaṃ kattha visaye jeṭṭhakabhāvaṃ pavatta’’nti pucchitabbabhāvato idaṃ indriyaṃ imasmiṃ visaye pavattanti dassento ‘‘tattha saddhindriyaṃ kattha daṭṭhabba’’ntiādimāha. Tattha tatthāti tesu indriyesu catūsu sotāpattiyaṅgesu saddhindriyaṃ jeṭṭhakabhāvaṃ pavattanti daṭṭhabbaṃ. Evaṃ sesesupi yojetabbaṃ. Kiṃ nu sekkho paññindriyeva appamatto’ti bhagavatā vutto thomito, udāhu sabbehi kusalehi dhammehīti pucchitabbattā sabbehi kusalehi dhammehi pañcindriyapamukhehi vutto thomito hotīti dassetuṃ ‘‘evaṃ sekho’’tiādi vuttaṃ. Tattha evaṃ pañcindriyānaṃ nibbattidassanena sekho puggalo sabbehi kusalehi dhammehi appamattoti bhagavatā vutto thomito anāvilatāya manasāti yojanā. ‘‘Sekkhassa anāvilatā kena saddahitabbā’’ti vattabbattā ‘‘tenāha bhagavā manasānāvilo siyā’’ti vuttaṃ. Bhagavatā ‘‘manasānāvilo siyā’’ti vuttattā sekkhassa anāvilatā tumhehi saddahitabbāti.
聚焦一境时未至究竟者，唯阿拉汉能至究竟。若问‘何感官于何境至究竟’答示‘此处当见信受感官于四根中，得初果标志产显’。余复依此类推。问学者是否仅于慧根不放逸，世尊答曰‘喔，确实如此，於一切善法中，有慧根五根之首’。由五根具足之迹象显示，学者于一切善法中不放逸，世尊称其不放逸即学者之大进步。问‘学者断恶不放逸应以何信受’？答‘故世尊教曰，当心不污’。世尊以‘当心不污’表明学者不放逸，应由尔等信受。
§17
17. Sekkhassa matthakappattā paṭipadā ācariyena vibhattā, amhehi ca ñātā, ‘‘kathaṃ asekkhassa matthakappattā paṭipadā ñātabbā’’ti vattabbattā asekkhassa matthakappattaṃ paṭipadaṃ vibhajitvā dassetuṃ ‘‘kusalo sabbadhammāna’’ntiādimāha. Tattha sabbadhammānanti sabbesu dhammesu matthakappattāya paṭipadāya asekkho kusalo chekataroti bhagavatā vutto thomito anāvilatāya manasāti. Asekkhassa sabbadhammesu yaṃ kosallaṃ dassetukāmo, tassa kosallassa visayabhūte sabbadhamme tāva puggalādhiṭṭhānena vibhajitvā dassetuṃ ‘‘loko nāmā’’tiādimāha. Tattha ‘‘sabbadhammāna’’nti iminā vuttadhammasaṅkhāto loko nāma kilesaloko, bhavaloko, indriyalokoti tividho hotīti yojanā. Tattha parittadhammaṭṭho kilesajananaṭṭhena kileso, kusalādipavattanaṭṭhena loko cāti kilesaloko. Mahaggatadhammaṭṭho bhavanaṭṭhena bhavo, vuttanayena loko cāti bhavaloko. Saddhindriyādidhammaṭṭho ādhipaccaṭṭhayogavasena indriyabhūto hutvā saddhindriyādipattanaṭṭhena loko cāti indriyaloko.
第十七条 关于学者所应学之根本法门，及由老师所分别教说，且我们亲近者问：“如何认识学者应学之根本法门？”应当论述。在论述时，将学者所应学根本法门分成各部分展示，并说：“此根本法门是诸法善巧者。”其中“诸法”指的是于一切法中根本法门，学者依此根本法门乃是贤善、老练、精明，正如世尊所说之不浮躁、不懈怠、心念定注的意思。欲显现学者于诸法中之善巧，须依所分别领域，将诸法区分并依人分别，称为「界」。此处“诸法”所指乃是世尊所说，被称为“界”，分为烦恼界、业界、根界三种。从小境界层面看，烦恼即由烦恼所生之污染；从大境界来说，业即由业所生之“有”境界；从根界来看，即因感官根及感官对象和感知关系之形成而成之感官界。
‘‘Tīsu lokesu katamena katamo samudāgacchatī’’ti pucchitabbattā ‘‘tatthā’’tiādi vuttaṃ. ‘‘Saddhādiindriyāni ko nibbattetī’’ti pucchitabbattā ‘‘so indriyāni nibbattetī’’ti vuttaṃ . Tattha soti yo puggalo kilesalokasaṅkhāte parittadhamme, bhavalokasaṅkhāte mahaggatadhamme ca taṃtaṃsampādanavasena ṭhito, so puggalo saddhindriyādīni indriyāni attasantāne nibbatteti.
若问：「这三界中，何者何种相应而生起？」回答曰：「听闻诸根不灭除者，其根即灭除。」换言之，于烦恼界与业界中勤加维护而敦达坚固之人，其感官根亦于自我现象中灭除不存。
‘‘Indriyesu attasantānesu punappunaṃ nibbattāpanavasena vuḍḍhāpiyamānesu kā paññā bhavatī’’ti pucchitabbattā ‘‘indriyesū’’tiādi vuttaṃ. Tattha neyyassāti abhiññeyyassa. Pariññāti rūpārūpadhamme salakkhaṇato, paccayato ca pariggahādivasena pavattapaññā. ‘‘Sā pariññā katividhena upaparikkhitabbā’’ti pucchitabbattā ‘‘sā duvidhenā’’tiādi vuttaṃ. Tattha sā pariññā dassanapariññāya ca bhāvanāpariññāya ca duvidhena viññūhi upaparikkhitvā gahetabbāti. Dassanapariññāyāti ca dassanamaggapaññājanikāya ñātapariññāyāti attho gahetabbo. Tena aṭṭhakathāyaṃ vuttaṃ ‘‘dassanapariññāti ñātapariññā’’ti (netti. aṭṭha. 17). Bhāvanāpariññāyāti bhāvanāmaggapaññājanikāya tīraṇapariññāya saddhiṃ pahānapariññāyāti attho.
若问：「于感官根自我连续不断之灭除渐次增长中，何为智慧？」回答曰：「感官系中所不应修习者（不可得者）为本，缘起诸类别色与非色之自然特别特性，并借依止等而生起之智慧。」若问其智慧应如何作终极区分？回答曰：「智慧分两种，由识见智慧及修习智慧区别。」其中识见智慧，应理解为由观照道产生之智慧，即初步了解之智慧；修习智慧则为修习之道所生成之智慧。此处注解中言：“识见智慧即等同认知之智慧。”修习智慧，则是生起于修习禅定道而灭除之智慧，亦即舍弃智慧。
‘‘Sā duvidhenā’tiādinā vutto attho atisaṅkhepo na sakkā viññātuṃ, vitthāretvā kathehī’’ti vattabbattā ‘‘yadā hī’’tiādi vuttaṃ. Tattha yadāti balavavipassanuppajjanakāle. Sekhoti sikkhanasīlatāya kalyāṇaputhujjano ceva sotāpannādiko ca. Ñeyyanti ñātabbaṃ rūpādikaṃ saṅkhāraṃ. Parijānātīti pariggahādiñāṇena pariggahetvā jānāti nibbidāñāṇasahagatena. Tassāti kalyāṇaputhujjanassa ceva sotāpannādikassa ca. Dve dhammāti kalyāṇaputhujjanassa balavavipassanādhammo ceva sotāpannādikassa ca balavavipassanādhammo ca. Yathākkamaṃ dassanakosallaṃ sotāpattimaggañāṇañceva bhāvanākosallaṃ sakadāgāmimaggādikañca santāne pavattāpanavasena gacchanti.
又称“此智慧二分”之说意甚简略，不易明知，今详述如下：所谓“时”指正值于深厚勤学之慧观时期。学者既是善习戒法之外道人，亦是初果入流果者，所应知者为五蕴成就之学问。所谓“认识”者，是由于观止之慧，透过把握所依接触等而认识，通晓无常之智相随之觉知。此慧同样适用于善习者及入流者。此慧具有双重性质，既是善习者之深慧，亦是入流者之深慧。由此善巧之智慧能生于断灭道果与修习道果之连续。
‘‘Pubbe yaṃ ñāṇaṃ ‘neyyassa pariññā’ti vuttaṃ, taṃ ñāṇaṃ katividhena veditabba’’nti pucchitabbattā ‘‘taṃ ñāṇaṃ pañcavidhena veditabbaṃ…pe... sacchikiriyā’’ti vuttaṃ. ‘‘Tāsu vipassanābhedena bhinnāsu pañcasu abhiññādīsu katamā abhiññā, katamā pariññā, katamaṃ pahānaṃ, katamā bhāvanā, katamā sacchikiriyā’’ti pucchitabbattā ‘‘tattha katamā’’tiādi vuttaṃ. Tattha tatthāti abhiññādīsu. Yaṃ dhammānaṃ salakkhaṇe ñāṇanti rūpadhammānaṃ kakkhaḷādisalakkhaṇe, arūpadhammānaṃ phusanādisalakkhaṇe ārammaṇakaraṇavasena pavattaṃ yaṃ ñāṇaṃ hetuphalajānanahetujānanasaṅkhātā dhammapaṭisambhidā ceva hetuphalajānanasaṅkhātā atthapaṭisambhidā ca bhavati. Ayaṃ salakkhaṇena saddhiṃ hetuphalajānanā paññā abhiññā nāma.
若问：“先前说之‘不应修习智慧’应如何认识？”回答曰：“此智慧可由五法辨识……真实知见。”所谓“五法”，是指六根法中如色根坚硬质地相特性，以及非色根如触根触之相特性，由其起因与结果认知之聚集，悉皆称为诸法之分别知。此分别知因认识因果关系而生成，称为智慧与超越之记忆力。
Evanti vuttappakārena. Abhiññāñāṇena abhijānitvā. Yā parijānanātiādīsu ‘‘idaṃ anavajjaṃ kusalaṃ, idaṃ sāvajjaṃ akusalaṃ, idaṃ akusalavipākajanakaṃ sāvajjaṃ, idaṃ kusalavipākajanakaṃ anavajjaṃ, idaṃ saṃkiliṭṭhaṃ kaṇhaṃ, idaṃ asaṃkiliṭṭhaṃ sukkaṃ, idaṃ kusalaṃ anavajjādikaṃ sevitabbaṃ, idaṃ akusalaṃ sāvajjādikaṃ na sevitabba’’nti evaṃ aniccādito kalāpasammasanādivasena gahitā sammasitā ime vipassanāya ārammaṇabhūtā saṅkhatadhammā idaṃ udayabbayañāṇādiphalaṃ ānisaṃsaṃ anukkamena nibbattāpenti. Tannibbattavipassanāya uppajjanato upacāraṃ uppādenti, evaṃ anukkamena gahitānaṃ pavattitānaṃ tesaṃ udayabbayañāṇādīnaṃ ayaṃ saccānubodhapaṭivedho atthoti paricchinditvā yā parijānanā pavattā, sā ayaṃ parijānanā pariññā nāmāti yojetvā, evaṃ vuttappakārāya pariññāpaññāya parijānitvā pahātabbā, bhāvetabbā, sacchikātabbā ca tayo dhammā avasiṭṭhā bhavanti. ‘‘Ye akusalā, te pahātabbā’’ti yā parijānanā paññā pavattā, idaṃ pahānaṃ pahānañāṇaṃ. ‘‘Ye kusalā, te bhāvetabbā’’ti yā parijānanā paññā pavattā, sā bhāvanāpaññā. ‘‘Yaṃ asaṅkhataṃ, idaṃ sacchikiriya’’nti yā parijānanā paññā pavattā, sā sacchikiriyāpaññāti yojetvā aṭṭhakathādhippāyena aviruddho attho gahetabbo.
如此所说，以智慧知识而证知；所谓“认识”等，即“这是无过失之善法，是有过失之恶法，是恶之果报之有过失，善果报之无过失，是污染之黑法，是清净之白法，是应修习之无过失善法，是不可修习之有过失恶法。”如是藉由无常及诸类法聚合之觉知，断灭之智慧果报因缘顺次发生。此断灭智慧生起时，渐生烦恼调伏，故顺次生起。对此诸法之觉知流转，即名为实相之了知。此分别知即是智慧，凡所认识者应当舍弃、修习、证悟三种法尚在。如此曰：“应弃之恶法”由分别知智慧生起，即为舍弃之识；曰“应修之善法”由智慧生起，即为修习智；曰“所证之无为法”由智慧生起，即为证悟智。此义与注解教说相合，不可违逆应当采信。
Abhiññādayo pañcavidhā paññā ācariyena vibhattā, amhehi ca ñātā, ‘‘tāhi pariññāhi jānanto puggalo ‘ki’nti vuccati thomīyatī’’ti vattabbattā ‘‘yo eva’’ntiādi vuttaṃ. Tattha yo puggalo evaṃ vuttappakārena jānāti, ayaṃ jānanto puggalo paccayuppannesu dhammesu kusalattā chekattā ‘‘atthakusalo’’ti vuccati thomīyati, paccayadhammesu kusalattā ‘‘dhammakusalo’’ti ca catunnaṃ ekattādīnaṃ nayānaṃ yuttatāya kovidattā ‘‘kalyāṇatākusalo’’ti ca phalasamāpattīsu kovidattā ‘‘phalatākusalo’’ti ca vaḍḍhīsu kovidattā ‘‘āyakusalo’’ti ca avaḍḍhīsu kovidattā ‘‘apāyakusalo’’ti ca accāyike kicce vā bhaye vā uppanne sati tassa kiccassa, bhayassa vā tikicchanasamatthe ṭhānuppattiyakāraṇe kovidattā ‘‘upāyakusalo’’ti ca mahantesu abhikkamādīsu satisampajaññāya sampannattā ‘‘mahatā kosallena samannāgato’’ti ca vuccati thomīyati. ‘‘Tassa asekkhassa atthādīsu kusalabhāvo kathaṃ saddahitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. ‘‘Kusalo sabbadhammāna’’nti vuttattā saddahitabboti adhippāyo.
五种神通品质及智慧，皆由老师加以阐明，我们也已了解。由此智慧真实明白时，能识别『何谓人』即应称之为『有能力者』之说法，所谓『是者』等语亦由此而出。其能如是了解此义理之人，即是知晓缘起诸法中善巧适切者，称为『利益善巧』，又于缘起法中善巧者，及于四法合一之通达，称为『法善巧』；又于果报之成就通达，称为『果善巧』；果报增长时通达，称为『增盛善巧』；果报消减时通达，称为『衰败善巧』。于突发的事务或恐怖出现时，善于应对以止息其事与怖，为置止条件，称之为『方便善巧』。在重大进展之中，具足正念正知者，称为『大巧智慧具足』。以上皆是有能力者之所称。问其已圆满众所成就利益者，应如何信受？对此答曰：「由此故。」由谓「一切法皆善巧」而当信受，此为说法原则。
‘‘Kusalo sabbadhammāna’’nti padassa attho ācariyena vibhatto, amhehi ca ñāto, ‘‘sato bhikkhu paribbaje’’ti padassa attho kathaṃ amhehi vitthārato viññāto’’ti vattabbattā ‘‘sato bhikkhu paribbaje’’tiādi vuttaṃ. Atha vā ‘‘sato bhikkhu paribbaje’’ti bhagavatā vuttaṃ, ‘‘kattha pavattena satisahitena ñāṇena sampanno sato kimatthaṃ paribbaje’’ti pucchitabbattā ‘‘imesu pavattena satisahitañāṇena sampanno sato imamatthaṃ paribbaje’’ti niyametvā dassento ‘‘sato bhikkhu paribbaje’’tiādimāha. Tattha tenāti yo abhikkamādīsu pavattena satisahitañāṇena samannāgato sato asekkhabhikkhu, tena asekkhabhikkhunā pariniṭṭhitasikkhattā aññapayojanābhāvato diṭṭhadhammasukhavihāratthaṃ abhikkante…pe… tuṇhībhāvena satena satisahitena sampajānena ñāṇena vihātabbaṃ catuiriyāpathaparivattanasaṅkhātaṃ viharaṇaṃ pavattetabbaṃ.
「一切法皆善巧」此语意由老师阐明，我们也已明了。复问「具足正念比库的精进修行为何」？由佛所说「具足正念比库修行」等语，应当提出：“具足正念比库以何方便智得修行？”佛说应以「在进展行中具足与正念相应的智慧」为修行，用以证实禅修的四种具足勇猛之道。于此而言，所谓「进展行」，是指此诸行中，具足适当与正念相应智慧的忠实修习者，称为具足自修比库。依此修行已毕，且无他缘之需，故为了住持现法圣道乐，须精进于寂静、具正念、善觉的慧力修行。
‘‘Yā sekkhāsekkhapaṭipadā niddiṭṭhā, imā sekkhāsekkhapaṭipadā saṅkhepato katividhā’’ti pucchitabbattā imā paṭipadāsaṅkhātā cariyā saṅkhepato puggalavasena dveti dassetuṃ ‘‘imā dve cariyā’’tiādimāha. Tattha yā cariyā bhāvetabbakusalādibhedena vā atthakosallādibhedena vā abhikkamādīsu satisampajaññabhedena vā niddiṭṭhā, imā cariyā dveti bhagavatā anuññātā anujānanavasena desitā, visuddhānaṃ arahantānaṃ ekā cariyā, visujjhantānaṃ sekkhānaṃ ekā cariyāti puggalavasena dveti daṭṭhabbā.
问及训练与非训练之道已明，有多少种训练与非训练之道？答曰：此修行虽有多门，但从功德或策略上区别于进展行中正念正知之分别，有二种修行可见。此二种修行由世尊明示，准许师徒宣说：「有二种行」。此中行法，应依其当修功德或智慧差异，或于进展行中正念精进之分别而立示。此两种行法，于阿拉汉纯净者及清净修习者之中，视为唯一行法，乃修行者群体中分为二种。
‘‘Asekkhoyeva kasmā ‘sato abhikkamatī’tiādinā vuccati thomīyati, kalyāṇaputhujjanopi ‘sato abhikkamatī’tiādinā vuccati thomīyatī’’ti vattabbattā ‘‘katakiccāni hī’’tiādi vuttaṃ. Arahato indriyāni katakiccāni, indriyānaṃ katakiccattā yaṃ pucchaṃ pucchitabbaṃ, taṃ sabbaṃ catubbidhaṃ dukkhassa pariññābhisamayena bojjhitabbaṃ…pe… nirodhassa sacchikiriyābhisamayena bojjhitabbaṃ bhave. Catubbidhaṃ idaṃ bojjhaṃ bojjhitabbaṃ yo asekkho sativepullappattattā evaṃ pariññābhisamayādinā jānāti,ayaṃ asekkho nippariyāyena ‘‘rāgassa khayāya, dosassa khayāya, mohassa khayāya sato abhikkamati, sato paṭikkamatī’’ti vuccati thomīyati. Sekkhopi yathāvuttaṃ bojjhaṃ bojjhitabbaṃ attano pariññābhisamayādinā jānāti, tasmā ‘‘sato…pe… mohassā’’ti vuccati thomīyatīti veditabbo. Tena vuttaṃ ‘‘ke visujjhantā? Sekkhā’’ti.
问为何在未动摇状态下，以『具正念进展者』等称呼？甚至善巧平凡人亦以此相称？对此答曰：「是什么事项？」已有人问此。阿拉汉令人索知五根通达，如欲、嗔、痴、疑、掉举，于此通达便作断除之觉知。此五根通达的根本，须以四种觉照定而达至终止真知。正由具此四种觉知，知此具正念进展者，便称其为「对贪、嗔、痴已断，具进展者；回退者」。对学者，依自身了悟此觉悟状态，故称「具正念……断除痴」等语。由此得知，有人问：「诸修行者中谁为清净者？」佛回应曰：「是学者。」
‘‘Kasmā sekkhāsekkhānaṃ satisampajaññena abhikkamanādibhāvo, rāgādīnañca khayabhāvo saddahitabbo’’ti vattabbattā vuttaṃ ‘‘tenāha bhagavā sato bhikkhu paribbaje’’ti. ‘‘Bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgama’ntiādinā (netti. 15) manāpikesu kāmesu nābhigijjhanabhāvo, amanāpikesu kāmesu manasā anāvilabhāvo, sabbadhammesu kusalabhāvo, satisampajaññena samannāgatassa paribbajanabhāvo ācariyena niddiṭṭho, so nābhigijjhanabhāvādiko kasmā amhehi saddahitabbo’’ti pucchitabbattā vuttaṃ ‘‘tenāha kāmesu…pe… paribbaje’’ti. Imissā gāthāyapi pucchāvissajjanavicayo pubbe ekādhiṭṭhānādidhammādhiṭṭhānādivasena vuttanayānusārena veditabbo.
问为何应信修学者具正念进展等，并使其断除贪等？对此答曰：「故此，世尊称具足正念之比库为修行者。」又问：「世尊所说此人为何不堕贪欲？何以无贪欲着？」答曰：「诸身行皆是识前导，故不入贪欲。于不欲中，心无污染，全是善。诸法皆善，具正念与正知者周游行持，已明示不生贪欲污染，此理应当信受。」引用偈曰：（此处当援引对应偈文，描述了对于此问答的证据与根由）
Vicayahāravibhaṅge ajitasuttaṃ nīharitvā pucchāvissajjanavicayo ācariyena vibhatto, amhehi ca ñāto, ‘‘katamo suttantaresu pucchāvissajjanavicayo’’ti pucchitabbattā ajitasutte pucchāvissajjanavicayanayānusārena suttantaresupi pucchāvissajjanāni nīharitvā pucchāvicayavissajjanavicayā yojetabbāti dassetuṃ ‘‘evaṃ pucchitabbaṃ, evaṃ vissajjitabba’’nti vuttaṃ. Aṭṭhakathāyaṃ pana –
对问答行为与释疑经文〈阿吉多经〉加以整理阐述后，再次问：「何种经藏中有问答疑释？应如何处理问与答？」依〈阿吉多经〉中问答解说理路，及经文起承转合之次第，阐明问答疑释无误处理方法。注疏中对此作了详尽说明，但此处省略。
Ettāvatā ca mahāthero vicayahāraṃ vibhajanto ajitasuttavasena pucchāvicayaṃ, vissajjanavicayañca dassetvā idāni suttantaresupi pucchāvissajjanavicayānaṃ nayaṃ dassento evaṃ pucchitabbaṃ, evaṃ vissajjitabba’nti āhā’’ti (netti. aṭṭha. 17) –
大长老对于辨析研究，借助阿逸多所述经文，示现出问题的提出与问题的解除，指出今后于经文差别处，亦应以提出问题及解除问题之法来说明，云：“应当如此提问，如此解除。”
Vuttaṃ. Tattha evanti ajitasutte (su. ni. 1038 ādayo; cūḷani. vatthugāthā 57, ajitamāṇavapucchāniddesa 1 ādayo) vuttapucchāvicayānusārena pucchāvasena pavattasuttaṃ nīharitvā pucchāvicayo vibhajetabbo, evaṃ ajitasutte (su. ni. 1038 ādayo; cūḷani. vatthugāthā 57 ādayo, ajitamāṇavapucchāniddesa 1 ādayo) vuttavissajjanavicayānusārena suttantaresupi vissajjanavasena pavattasuttaṃ nīharitvā vissajjanavicayo vibhajetabbo.
此理已被论说。于此，有如阿逸多经中所说（虽略引为起首，亦引自小部律与阿逸多仁者问答第一经文）依照所说之提问与解除问题的方式，先于经文差别处提出问题，然后予以解除，如同在阿逸多经（同前出处）中宣说一样，亦依照解除问题的方式，针对经文分歧处行经文的消解，解除问题，具体应对差别处进行分辨。
Pucchāvissajjanavicayā ācariyena vibhattā, amhehi ca ñātā, ‘‘katamo suttaanugītivicayo’’ti pucchitabbattā ‘‘suttassa ca anugītī’’tiādi vuttaṃ. Tattha suttassāti nīharitasuttassa. Anugītīti suttantaradesanāsaṅkhātā anugīti. Atthato ca byañjanato ca samānetabbāti tassā anugītiyā atthato, byañjanato ca saṃvaṇṇetabbasuttena samānā sadisī kātabbā, tasmiṃ vā saṃvaṇṇiyamānasutte anugīti suttatthato, byañjanato ca samānetabbā . ‘‘Atthato asamāne ko nāma doso āpajjeyyā’’ti pucchitabbattā atthāpagataṃ hi byañjanaṃ samphappalāpaṃ bhavatī’’ti vuttaṃ. ‘‘Atthato asamāne doso vutto, amhehi ca ñāto, byañjanato asamāne pana ko nāma doso āpajjatī’’ti pucchitabbattā ‘‘dunnikkhittassa padabyañjanassa atthopi dunnayo bhavatī’’ti vuttaṃ. Tasmā sadosattā anugītiyā vā suttena atthabyañjanūpetaṃ saṅgāyitabbaṃ.
有关提问与解除问题，经师已辨析讲授；我们亲近者亦曾问“何谓经文所依之差别”时，答以“即为经文的不同诠释”如是等语。此处“经文”指经文的分歧处。所谓“依经文”乃指对经文内容或表达的阐释，谓意义与词辞当相符，依经文所载，语词义项须相合，二者不可错乱。在此，“意义相合”者为义理相称，“词辞相合”者为文字相符。如意义不合，当问何罪？答云：意义不合即为乱语之言。又如意义虽相合，而文字不合，当问何罪？答云：词义相反则义理也发生缺损。故应以顺义且字词对应的经文进行集合记载。
Anugītivicayo ācariyena vibhatto, amhehi ca ñāto, ‘‘katamo suttassa vicayo’’ti pucchitabbattā suttañcā’’tiādi vuttaṃ. Tattha suttañcāti niddhāritasuttañca. ‘‘Idaṃ niddhāritasuttaṃ nāma bhagavatā vuttaṃ āhaccavacanaṃ kiṃ, udāhu saṅgāyantehi vuttaṃ anusandhivacanaṃ ki’’nti pavicinitabbaṃ, ‘‘idaṃ niddhāritasuttaṃ nītatthaṃ kiṃ, udāhu neyyatthaṃ ki’’nti pavicinitabbaṃ, ‘‘idaṃ niddhāritasuttaṃ saṃkilesabhāgiyaṃ kiṃ, udāhu vāsanābhāgiyaṃ ki’’nti pavicinitabbaṃ, ‘‘idaṃ niddhāritasuttaṃ nibbedhabhāgiyaṃ kiṃ, udāhu asekkhabhāgiyaṃ ki’’nti pavicinitabbaṃ. Evaṃ pavicinitvā yadi āhaccavacanaṃ bhave, evaṃ sati ‘‘āhaccavacana’’nti niddhāretvā gahetabbaṃ. Yadi asekkhasuttaṃ bhave, evaṃ sati ‘‘asekkhasutta’’nti niddhāretvā gahetabbaṃ, ñātanti attho.
关于依经文说明差别处，经师已辨析，我们亲近者询问何谓该经文差别时，答曰“即为所整理的经文”。所谓经文，是指已为释尊所说、被整理订立的经藏。对这类经文应辨别如下问：‘此经文称为释尊所说，为何为谆谆教诲？例如为何为检验所用教诲？’‘这经文是否为完整明了？例如是否存在不可入之义？’‘此经文是否夹杂杂乱？例如有遗留尘染？’‘此经文是否导致烦恼？例如具招惹恶果之相？’诸如此类问题在探讨后，若为谆谆教诲，应明确明示该为“谆谆教诲”，若为不可入之律应标为“不可入经”，此为字面意义所知。
‘‘Suttaṃ pavicinitvā suttassa atthabhūtāni sabbāni saccāni niddhāretvā kattha padese passitabbānī’’ti pucchitabbattā pucchaṃ ṭhapetvā imasmiṃ padese passitabbānīti dassetuṃ ‘‘kuhiṃ imassa suttassa sabbāni…pe… pariyosāne’’ti vuttaṃ. Tattha imassa suttassāti yaṃ suttaṃ vicinituṃ niddhāritaṃ, imassa suttassa catusaccavinimuttassa suttatthassa abhāvato sabbāni saccāni tasseva suttassa ādimajjhapariyosāne passitabbānīti attho.
当审视经文，须将经文所含真实内涵，俱诸法实相悉数显现，然后审察此经文应当查核的具体部分，故应提问问此经文“应在何处审视其所含一切教义真谛？”而后答曰：“当察其起首、中间及末尾各处”。此义指需整部经文通读，因其不具解脱四圣谛真义故显无实相，故当于其开头、中段及结尾处加以查检。
Yathāvuttaṃ suttavicayaṃ nigamento ‘‘evaṃ suttaṃ pavicetabba’’nti āha. ‘‘Na yathāvuttapucchādīnaṃ pavicetabbabhāvo amhehi jānitabbo saddahitabbo’’ti vattabbabhāvato ‘‘tenāha…pe… anugītī’’ti vuttaṃ. Tattha tena yathāvuttapucchādīnaṃ vicetabbabhāvena āyasmā mahākaccāno ‘‘yaṃ pucchitañca…pe… anugītī’’tiādikaṃ yaṃ vacanaṃ āha, tena vacanena vicetabbabhāvo tumhehi jānitabbo saddahitabbovāti vuttaṃ hoti.
正如经文辨析结论告示：“应细察此经文。”由此知，非所有经文及提问均应细致辨明，世尊开示有此因缘故，故有言“依注释所示的内容”为法音。大长老们告诉我们，“所作提问及回答，理应为汝等已知且信受之教理”，此言旨在指示所提问答之间内涵应为修学者所识、所信及所讲义理。
‘‘Yathāvuttappakāro ca vicayo hāro paripuṇṇo kiṃ, udāhu aññopi niddhāretvā yojetabbo atthi ki’’nti pucchitabbattā ‘‘niyutto vicayo hāro’’ti vuttaṃ. Tattha pucchāvicayavissajjanavicayapubbāparavicayaanugītivicayasuttavicayā sarūpato vibhattā, tehi avaseso assādādivicayopi yathārahaṃ niddhāretvā yutto yuñjitabboti adhippāyo.
「如前所述，活用的摄蕴已经充足完整，应该说还有什么，譬如说还有其他需要设立、连接者吗？」此番可问，回答曰「应用连接的摄蕴」。这里问者以摄蕴为主，从去摄蕴、前先摄、相随摄及经文中摄蕴四种不同性质加以细分，而剩余的如欲受等摄蕴亦当依其真实处所设立，合宜连接。此谓总摄。
Iti vicayahāravibhaṅge sattibalānurūpā racitā · 如是，在抉择导法分别中，随能力所及而撰成的
Vibhāvanā niṭṭhitā. · 阐释已完成。
Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.
但依诸位学识渊博者根据注疏及别释，理义深奥详尽而分别取据。
3. Yuttihāravibhaṅgavibhāvanā3. 理由摄论之阐释
§18
18. Yena yena saṃvaṇṇanāvisesabhūtena vicayahāravibhaṅgena padapañhādayo vicitā, so saṃvaṇṇanāvisesabhūto vicayahāravibhaṅgo paripuṇṇo, ‘‘katamo yuttihāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo yuttihāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu hāresu katamo saṃvaṇṇanāviseso yuttihāro yuttihāravibhaṅgoti pucchi. ‘‘Sabbesaṃ hārāna’’ntiādiniddesassa idāni vuccamāno ‘‘ayaṃ yuttihāro’’tiādiko vitthārasaṃvaṇṇanāviseso yuttihāravibhaṅgo nāmāti viññeyyo. Tena vuttaṃ ‘‘tattha katamo yuttihārotiādi yuttihāravibhaṅgo’’ti (netti. aṭṭha. 18). Ayaṃ yuttihāro kiṃ nāma suttatthaṃ yuttāyuttivasena yojayatīti yuñjitabbaṃ suttatthaṃ pucchati. Suttattho pana duvidho atathākārena gayhamāno, tathākārena gayhamāno atthoti. Tattha atathākārena gayhamānova attho yāthāvato yuttiniddhāraṇena yojetabbo, itaro pana bhūtakathanamattena yojetabbo. Yasmā panāyaṃ yuttigavesanā nāma saṃvaṇṇanā mahāpadesehi vinā na sambhavati, tasmā yuttihāraṃ vibhajanto tassa yuttihārassa lakkhaṇaṃ paṭhamaṃ upadisituṃ ‘‘cattāro mahāpadesā’’tiādimāha. Tattha mahāpadesāti mahante buddhādayo apadisitvā vuttāni kāraṇāni, mahantāni vā dhammassa apadesāni patiṭṭhānāni. Apadisīyateti apadeso, buddho apadeso etassa kāraṇassāti buddhāpadeso. Sesesupi eseva nayo netabbo. ‘‘Buddhassa sammukhā etaṃ suttaṃ mayā suta’’nti vatvā ābhatassa ganthassa suttavinayehi saṃsandanaṃ dhammo, asaṃsandanaṃ adhammoti vinicchayakāraṇaṃ mahāpadesoti adhippāyo. ‘‘Buddhassa sammukhā mayā ābhataṃ, saṅghassa sammukhā mayā ābhataṃ, sambahulattherānaṃ sammukhā mayā ābhataṃ, ekattherassa sammukhā mayā ābhata’’nti vatvā ābhatassa ganthassa yāni byañjanapadaatthapadāni santi, tāni padabyañjanāni bhagavatā desite sutte otarayitabbāni anuppavesitāni, vinaye rāgādivinaye sandassayitabbāni saṃsandetabbāni. Dhammatāyaṃ upanikkhipitabbāni pakkhipitabbāni. Yadi suttatthena, vinayatthena, dhammatāya ca aviruddhāni honti, evaṃ sati tava ābhatapadabyañjanāni yuttānīti vinicchayantehi vatvā gahetabbānīti adhippāyo.
十八、以各种叙述特色为依据，区别摄受分解的章节问题，若能辨识各种叙述特色的摄受分解即完备。此时问：「何为合理的摄受分解？」答曰「何为合理的摄受」等。于此，各相关叙述对象共16个摄受中，哪一叙述特色称为合理摄受，须询问。答曰「众摄受中皆然」。当今所说的「合理摄受分解」之名，指析取经文意义时应结合合理不合理；而合理部分细分时，即以实际经文理义相应之合理为标准连接，不合理部分则因陈述已有而另行连接。因合理分析不能脱离大意叙述，所以区分合理摄受时，首先指出其四大主干。此四大主干者，乃由诸大佛等所示说宣说之因缘、或称为法之根基。所谓示说者，即佛之示说也。余者均属于此一原则范畴。所谓「我于佛前听闻此经」，因此经藏或依经藏律藏结合正邪，成就选择原则，或曰主张该原则。谓「我于佛前听闻、于僧团前听闻、于多位长老前听闻、于一位长老前听闻」，据此经藏中各种字词意涵，应效法佛所示之正法，依律藏戒律诸相，令其相称调顺。此法须体证，使之成立。若经文律藏法义不相违，即此听闻处之所含字词融洽通顺，乃判定为合理连接，此为主要主张。
Suttavinayadhammatāsu otarayitabbāni sandassayitabbāni upanikkhipitabbānīti ācariyena vuttāni, ‘‘kattha sutte, kattha vinaye, kattha dhammatāya’’nti vattabbattā ‘‘katamasmiṃ sutte’’tiādi vuttaṃ. Tattha catūsu ariyasaccesūti catunnaṃ ariyasaccānaṃ dassanakesu suttesu. Rāgo vinassati vūpasamati etena asubhādināti rāgavinayaṃ, kiṃ taṃ? Asubhādinimittaṃ, taṃ assa atthīti rāgavinayo, ko so? Asubhādinimittadassanako suttantaviseso. Esa nayo dosavinayotiādīsupi. Paṭiccasamuppādo nāma sassatadiṭṭhiucchedadiṭṭhiṃ vivajjetvā ekattanayādīnaṃ dīpanena avijjādisaṅkhārādisabhāvadhammānaṃ paccayapaccayuppannabhāvadīpakoti vuttaṃ ‘‘katamissaṃ dhammatāyaṃ upanikkhipitabbāni? Paṭiccasamuppāde’’ti.
于经藏律藏法义中应效仿、示现、置入者，此由老师告知。尔时当问「于经中何处，在律中何处，于法义中何处？」答曰四圣谛中，所谓四谛示现之经文。对此，欲成离贪和敬止息故，贪戒也。如是何故？为观不净相，此乃离贪戒。何者离贪戒？观不净相因缘，此乃特定经文。此法，俗称斥除恚戒等。缘起名为揭示烦恼因缘之间相依存性，显现无明诸行等本质，此即「于何法义中置入者？缘起也」。
‘‘Suttādīsu avatarante sandissante avilomente kiṃ na janetī’’ti vattabbato ‘‘catūsū’’tiādi vuttaṃ. Tattha ‘‘buddhādīnaṃ sammukhā mayā ābhata’’nti vatvā ābhatagantho catūsu ariyasaccesu yadi avatarati, evaṃ sati ābhatagantho āsave na janeti. Rāgādikilesavinaye yadi sandissati, evaṃ sati ābhatagantho āsave na janeti. Dhammatañca yadi na vilometi, evaṃ sati ābhatagantho āsave na janetīti attho daṭṭhabbo.
「经文等若现起倒转时，如何不生？」答曰「四种」。此谓「我于佛等诸位前得闻」经藏中四圣谛现起时，若能如实持守，则此经藏不会生起烦恼烦恼等污染，使污垢不生。即若贪嗔痴等烦恼戒律不生起，则正法亦不受损坏，故此经藏不会生起烦恼。由此理观所表之义理应见。
‘‘Kimatthaṃ yuttihāravibhaṅge cattāro mahāpadesā ābhatā’’ti vattabbattā ‘‘catūhi mahāpadesehī’’tiādimāha. Tattha ābhataganthe yaṃ yaṃ atthajātaṃ, yaṃ yaṃ dhammajātaṃ vā catūhi mahāpadesehi yujjati, taṃ taṃ atthajātaṃ vā taṃ taṃ dhammajātaṃ vā saṃvaṇṇetabbasutte gahetabbaṃ. Yena yena kāraṇena ca catūhi mahāpadesehi yujjati, taṃ taṃ kāraṇaṃ saṃvaṇṇanāvasena saṃvaṇṇetabbasutte gahetabbaṃ. Yathā yathā pakārena catūhi mahāpadesehi yujjati, so so pakāro saṃvaṇṇanāvasena saṃvaṇṇetabbasutte gahetabbo. Evaṃ gāhaṇatthaṃ cattāro mahāpadesā ābhatāti attho.
「为何合理摄受分解有四大主干示现？」答曰「四大主干乃合诸义处」。在经藏中，一切由四大主干衍生或由法义产生之部分，均应适切彰显说明于经藏。且每一因缘或理由与四大主干相合，亦应于经藏中以叙述特色予以呈现。由此依各处章程辅助说明诸义，便能更为清晰。四大主干乃针对深究理义而设之根本主干。
§19
19. Catūhi mahāpadesehi yuttaṃ aviruddhaṃ taṃ taṃ atthajātaṃ gahetabbanti ācariyena vuttaṃ, ‘‘kattha kena yuttiniddhāraṇaṃ kātabba’’nti vattabbattā ‘‘pañhaṃ pucchitenā’’tiādi vuttaṃ. Pañhe pañhaṃ pucchitena puggalena yuttiniddhāraṇaṃ kātabbanti. Tattha pañhanti pañhitabbaṃ sabhāvadhammaṃ. Pucchitenāti vissajjetuṃ samatthena paṇḍitapuggalena. Pañheti pucchāvasena pavattapāṭhe. Padāni kati kittakāni hontīti padaso paṭhamaṃ pariyogāhitabbaṃ yuttihārena vicetabbaṃ vīmaṃsitabbaṃ. ‘‘Kathaṃ vicetabba’’nti pucchitabbattā ‘‘yadi sabbānī’’tiādi vuttaṃ. Tattha sabbāni padānīti pucchitapāṭhe niravasesāni padāni ekaṃ samānaṃ atthaṃ yadi abhivadanti, evaṃ sati atthavasena eko pañho. Esa nayo sesesupi. Tena vuttaṃ ‘‘tadatthassekassa ñātuṃ icchitattā’’ti (netti. aṭṭha. 19).
在四个大部位中，依附且不相违背的各个义项，应如老师所说加以接受，老师言：“应当于何处以何种依附加以确定”，对此当行论述“请示问题”等。依问，依前所问的人应加以确定依附。此处所谓的问题，即应探究的全般法。所谓请示，即由能够解说的智慧人所提出。所谓问题，指疑义展开的章节。是故首要当展开分析字句数目多少，应以依附法加以辨析、思维、推究。问“当如何推敲？”时，回答“若所有字句……”。这里的“所有字句”是指询问章节中无遗漏的字句，若一致表达相同义理，则义理为一。这是方法，即使余下片断亦然。因此言“为了解彼义理的单元”，详见解说书第十九章。
Ekanti atthavasena ekavidhaṃ pañhaṃ. Upaparikkhamānena puggalena aññātabbaṃ daḷhaṃ jānitabbaṃ. ‘‘Ko ājānanākāro’’ti pucchitabbattā ājānanākāraṃ dassento ‘‘kiṃ ime dhammā’’tiādimāha. Tattha ‘‘ye hi pariyattidhammā saṃvaṇṇetabbā, ime pariyattidhammā nānatthā honti kiṃ, nānābyañjanā honti kiṃ, udāhu imesaṃ pariyattidhammānaṃ eko attho hoti, byañjanameva nānaṃ hoti ki’’nti yuttito vicetvā aññātabbanti yojanā. ‘‘Yathāvutto pañho kiṃ bhave’’ti pucchitabbattā yathāvuttaṃ pañhaṃ ekadesaṃ dassetuṃ ‘‘yathā kiṃ bhave’’ti pucchitvā ‘‘yathā sā’’tiādimāha.
义理单一视角，谓问题类别有一。由反复检验的人当知不异通之理。当问“何为义理目次形式”，其答案道出“这些法皆为论述段，若非如此则无义理，亦无异文。举例言，这些论述段虽异，义理为一，其异即为文相”，由此理推究而分异。问“如说之问题为何”，则回答“一处指出问题，问‘将如何是？’”，继续请问“如何为是？”依此询答。
Tassaṃ pucchāgāthāyaṃ – coraghātakena manussena coro abbhāhato viya kena dhammena sattaloko sadā abbhāhato, māluvalatāya attano nissitarukkho parivārito ajjhotthaṭo viya kena dhammena sattaloko sadā parivārito ajjhotthaṭo, visappītakhurappena sallena otiṇṇo anupaviṭṭho viya kena sallena sattaloko sadā otiṇṇo anupaviṭṭho, kissa kena kāraṇena sattaloko sadā dhūpāyito santāpitoti yojanā.
依此提问颂中云：被像小偷般被人所杀的盗贼业，世间始终受其所害，犹如依赖臭秽构成的树木所包围，世间始终被其所包围；像因饥饿背负伤痛而步履蹒跚的人群，世间始终贫乏，并陷于困苦；世间因何因缘始终被熏染而受苦？此为推究义理。
‘‘Imāya pucchāgāthāya kittakāni padānī’’ti pucchitabbattā ‘‘imānī’’tiādi vuttaṃ. Tattha pucchitānīti pucchitatthāni padāni cattāri honti. ‘‘Kittakā pañhā’’ti pucchitabbattā ‘‘te tayo pañhā’’ti vuttaṃ.
此提问颂中所问的“字句数目”为多少时，回答“为这些”，言所问乃提问章节中字句四项。言“字句数目之问”为提问，回答为“三问。”
Bhagavā devatāya hi yasmā vissajjeti, iti tasmā vissajjanato ‘‘tayopañhā’’ti viññāyati. ‘‘Katamā vissajjanagāthā’’ti pucchitabbattā –
由于世尊因天人解说究竟义理，故此因其解说现为“二问”之根源。问及“何为解说二问的诗句？”
‘‘Maccunābbhāhato loko, jarāya parivārito;
颂曰：“因死而入无明，世间由老患所围绕；
Taṇhāsallena otiṇṇo, icchādhūpāyito sadā’’ti. –
『渴爱是箭』之义，谓渴爱如同被箭射穿，恒常受其摧残。
Vuttaṃ. Tassaṃ vissajjanagāthāyaṃ – coraghātakena manussena coro abbhāhato viya maccunā sattaloko sadā abbhāhato, māluvalatāya attano nissitarukkho parivārito ajjhotthaṭo viya jarāya sattaloko sadā parivārito ajjhotthaṭo, visappītakhurappena sallena otiṇṇo anupaviṭṭho viya taṇhāsallena sattaloko sadā otiṇṇo anupaviṭṭho, icchāya sattaloko sadā dhūpāyito santāpitoti yojanā.
如是言说：以盗贼杀人者为喻，盗贼如人中杀盗者，世间常被其摧残。常如围绕荆棘之木，破破烂烂，不得清净，亦如老朽之木被岁月包围，岁月即老去之象，世间亦常被其包围。同理，以饥渴之箭所射穿，不曾止息，如渴爱刺透世间，世间恒常被其毁损。由欲望所引发，世间常被熏染，故常受苦恼；以上各比喻所成一段论证。
§20
20. ‘‘Katamaṃ maccu, katamā jarā’’ti pucchitabbattā ‘‘tattha jarā’’tiādi vuttaṃ. Tattha tatthāti tissaṃ vissajjanagāthāyaṃ. Dutiyapade vuttā jarā ca paṭhamapade vuttaṃ maraṇañca imāni dve saṅkhatassa khandhapañcakassa saṅkhatalakkhaṇāni honti, saṅkhataṃ khandhapañcakaṃ muñcitvā visuṃ na upalabbhatīti attho. ‘‘Saṅkhatalakkhaṇānaṃ jarāmaraṇānaṃ kathaṃ bhedo jānitabbo’’ti vattabbattā ‘‘jarāyaṃ ṭhitassā’’tiādi vuttaṃ. Tattha jarāyaṃ ṭhitassa aññathattanti ṭhitassa khandhappabandhassa yaṃ aññathattaṃ, ayaṃ pākaṭajarā nāma, na khaṇaṭṭhitijarā. Maraṇaṃ vayoti sammutimaraṇaṃ cutiyeva hoti, na khaṇikamaraṇaṃ, na samucchedamaraṇaṃ. Tena vuttaṃ ‘‘uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’’ti (saṃ. ni. 3.38; a. ni. 3.47; kathā. 214).
第二十节问曰：“何为死？何为老？”答曰：关于老者，《三世净戒歌》中有白。尔时，《三世净戒歌》中说：第二句谓老，第一句谓死，老与死乃五蕴之一切构成特性。放弃此五蕴构成性，便不复有其现象。谓“老死特性如何分明”，谓老的存在内涵不同，即此为明显老者，非片刻之老。死谓弃灭，死乃第二种，是约定死，非片刻死，亦非骤断死。故有言：“生起必知，衰亡必知，存有差异必知”。（相关论藏引文）
Yadi ṭhitasseva maraṇaṃ siyā, evaṃ sati jarāmaraṇānaṃ nānattaṃ yuttaṃ na siyā, ayutte sati ‘‘te tayo pañhā’’ti vacanampi ayuttamevāti vattabbato ‘‘tattha jarāya cā’’tiādi vuttaṃ. Tattha tatthāti tissaṃ vissajjanagāthāyaṃ vuttāya jarāya ca vuttassa maraṇassa ca atthato nānattaṃ yuttaṃ.
若谓死即止于存有，诸老死无别，则不当。且持此念，“三难题”言亦不符，即关于老与死，实则有其别义。
‘‘Kena kāraṇena yuttaṃ, kathaṃ kāraṇena nānattaṃ sampaṭicchitabba’’nti vattabbattā ‘‘gabbhagatāpi hi mīyantī’’ti vuttaṃ. Jaraṃ appattā gabbhagatāpi sattā hi yasmā mīyanti, tasmā nānattaṃ sampaṭicchitabbaṃ. ‘‘Gabbhagatāpi jarappattā bhaveyyu’’nti vattabbattā ‘‘na ca te jiṇṇā bhavantī’’ti vuttaṃ. Jarappattāpi ajiṇṇattā jiṇṇajaraṃ appattāva mīyanti, evaṃ idhādhippetassa jiṇṇajarāvirahitassa maraṇassa sambhavato aññā jarā, aññaṃ maraṇanti ñātabbanti vuttaṃ hoti. ‘‘Na gabbhagatānaṃyeva jiṇṇajaraṃ appattaṃ maraṇaṃ atthi, aññesampi atthī’’ti vattabbabhāvato ‘‘atthi ca devānaṃ maraṇa’’nti vuttaṃ. ‘‘Devāpi cirakālasambhavato jaraṃ pattā bhaveyyu’’nti vattabbattā ‘‘na ca tesaṃ sarīrāni jīrantī’’ti vuttaṃ. ‘‘Jarāmaraṇānaṃ nānatte kāraṇaṃ ettakamevā’’ti vattabbattā aññampi atthīti dassetuṃ ‘‘sakkate vā’’tiādi vuttaṃ. Tattha jiṇṇajarāya paṭikammaṃ kātuṃ sakkateva, maraṇassa pana paṭikammassa kātuṃ na sakkateva, imināpi kāraṇena jarāmaraṇānaṃ nānattaṃ sampaṭicchitabbamevāti attho. ‘‘Na sakkate maraṇassa paṭikammaṃ kātu’’nti kasmā vuttaṃ, nanu iddhipādabhāvanāya vasībhāve sati sakkā maraṇassāpi paṭikammaṃ kātunti codanaṃ manasi katvā ‘‘aññatreva iddhimantānaṃ iddhivisayā’’ti vuttaṃ.
问曰：“为何缘故有别义？如何所属等处应生别义？”答曰：“即使尚在胎中亦有死亡”，因胎中众生仍然死故，故应生别义。有论曰：即使胎中已得老，非称作老尽。胎中既有尚未老之众生，老与死均可发生，如此有别。是以知彼无别死，必有别老。又言：“不仅胎中生有老死，诸天界亦有死亡”。虽诸天长寿，亦当有老之身，然天身不衰亡。谓诸老死差别之因仅此而已，且诸众生能减老，然不能减死。此义得明，老与死之别受成立。问“为何不能减死？”答以强力修习力为喻，谓修持力虽可战胜老病，然对死则不行，因此须知老死别义成立。
Jarāmaraṇānaṃ aññamaññaṃ nānābhāvo ācariyena dassito, amhehi ca ñāto, ‘‘kathaṃ pana taṇhāya jarāmaraṇehi nānābhāvo’’ti vattabbato tehi taṇhāya nānattaṃ dassetuṃ ‘‘yaṃ panāhā’’tiādi vuttaṃ. Taṇhāya avijjamānāyapi jīrantāpi mīyantāpi vītarāgā yasmā dissanti, tasmā taṇhāya jarāmaraṇehi nānābhāvo sampaṭicchitabbo.
诸师表明老死诸别差，相互分别，我等亦知。若问：“谓渴爱於老死间有别否？”答曰：即使无明渴爱皆生，老死俱有，无贪者见，亦无死者见，故须知渴于老死段别差也。
‘‘Taṇhāya jīraṇabhijjanalakkhaṇaṃ atthīti tehi taṇhāya anaññatte ko nāma doso siyā’’ti vattabbato dosaṃ dassetuṃ ‘‘yadi cā’’tiādi vuttaṃ. Jarāmaraṇaṃ yathā yena jīraṇabhijjanalakkhaṇena pākaṭaṃ, evaṃ jīraṇabhijjanalakkhaṇena taṇhāpi pākaṭā. Yadi ca siyā; evaṃ sante yobbanaṭṭhāpi sabbe māṇavā vigatataṇhā siyuṃ, na ca vigatataṇhā, tasmā nānābhāvo sampaṭicchitabbo. Tato aññopi doso āpajjeyyāti dassetuṃ ‘‘yathā ca taṇhā dukkhassā’’tiādi vuttaṃ. Tattha jarāmaraṇānaṃ taṇhāya anaññatte sati taṇhāya bhavataṇhāya dukkhasamudayo hoti, evaṃ jarāmaraṇampi dukkhasamudayo siyā. Yasmā na jarāmaraṇaṃ dukkhasamudayo, tasmā jarāmaraṇehi taṇhāya nānattaṃ veditabbaṃ.
所谓渴爱具备老死观察特征，即借助此渴爱的性质来看，别的渴爱没有什么缺点？此说是为显示缺点而说“如果有”的等语。如同老死的种种老死观察特征显而易见，照此老死观察特征，渴爱也显露出来。如果有这样的情况，即使青年时期的人们全无渴爱，也并非真实无渴爱，因此必须因各种不同境况予以辨别之后另行思维。于是又将别的缺点产生了，借以说明“渴爱即苦”的等语。此中以老死而言，因渴爱中的有渴爱故，产生苦集，如是，老死亦是苦集。因为老死非苦集，故对与老死相关的渴爱须加区辨。
Tehi tāya anaññatte sati evampi doso āpajjeyyāti dassetuṃ ‘‘yathā ca taṇhā maggavajjhā’’tiādi vuttaṃ. Tattha tehi tāya anaññatte sati yathā taṇhā maggavajjhā hoti, evaṃ jarāmaraṇampi maggavajjhaṃ siyā. Yathā jarāmaraṇaṃ maggavajjhaṃ na hoti, evaṃ taṇhāpi maggavajjhā na siyā, tathā ca na hoti pahātabbāpahātabbabhāvato, tasmāpi jarāmaraṇehi taṇhāya nānattaṃ veditabbaṃ.
在此诸种别处存在的事实，依此缺点亦由是产生，借以说明“渴爱即道断灭”的等语。譬如因渴爱存在故，产生道断灭，亦如同老死如是。若老死非道断灭，渴爱也非道断灭，同时亦非该舍弃与不舍弃的状态，因此对于与老死相关联的渴爱当加区别识别。
‘‘Yadi cātiādinā vuttāya yuttiyā upapattiyā eva jarāmaraṇehi taṇhāya aññattaṃ gavesitabba’’nti vattabbattā aññehipi kāraṇehi gavesitabbanti dassetuṃ ‘‘imāya yuttiyā’’tiādi vuttaṃ. Tattha imāya yuttiyāti yā yutti ‘‘yadi cā’’tiādinā vuttāya imāya yuttiyā upapattiyā. Aññamaññehi kāraṇehi aññehi aññehi kāraṇabhūtehi upapattīhi jarāmaraṇehi taṇhāya aññattaṃ gavesitabbanti attho. ‘‘Aññamaññehi kāraṇehi gavesitabba’’nti kasmā vuttaṃ, nanu yuttiyā, atthato ca aññattaṃ sandissatīti codanaṃ manasi katvā ‘‘yadi ca sandissatī’’tiādimāha. Tattha yuttisamāruḷhaṃ atthato ca maraṇehi taṇhāya ca aññattaṃ yadi ca sandissati, byañjanatopi aññattaṃ gavesitabbamevāti attho.
关于“若根据‘如果有’等所说理据判断，则应探求老死与渴爱之间的差别”，此为论者所说。另有说法者称也应以他因探求，借以说明这是‘以上理据’的等语。这里所谓‘以上理据’，是指依据‘如果有’等语所说之理据。所谓“因各种原因或具各异的缘起现象，于老死与渴爱之间应当辨别差别”的意思。为何说“因各种原因应当辨别”？大抵是因为理据上看似会有差别，因此对“如果会有差别”的心念进行启发而说“如果会有”的等语。于此说理上对老死与渴爱间差别的详细探讨，若果真会出现差别，这里所说之理据即是要追究差别实质，即若有差别，则当探求该差别。
‘‘Kathaṃ byañjanato aññattaṃ gavesitabba’’nti vattabbattā ‘‘salloti vā’’tiādi vuttaṃ. Tattha ‘‘sallo’’ti vā ‘‘dhūpāyana’’nti vā dvīhi byañjanehi vuccamānānaṃ imesaṃ icchātaṇhāsaṅkhātānaṃ dhammānaṃ atthato ekattaṃ samānattaṃ yujjati, na aññattaṃ. ‘‘Sallo’’ti vā ‘‘dhūpāyana’’nti vā dvīhi byañjanehi avuccamānānaṃ jarāmaraṇānaṃ taṇhāya ekattaṃ na yujjati. Tamevatthaṃ vivarituṃ ‘‘na hī’’tiādi vuttaṃ. Tattha icchāya ca taṇhāya ca atthato aññattaṃ na yujjati, ekattameva yujjatīti yojanā. Icchāya ca taṇhāya ca jīraṇabhijjanasambhavato jarāmaraṇehi taṇhāya ekattaṃ siyā, ‘‘kasmā aññattaṃ yutta’’nti vattabbato ‘‘taṇhāya adhippāye’’tiādi vuttaṃ. Tattha taṇhāya adhippāye aparipūramāne navasu āghātavatthūsu kodho ca uppajjati, upanāho ca uppajjati. Jarāmaraṇesu aparipūramānesu navasu āghātavatthūsu kodho ca na uppajjati, upanāho ca na uppajjati. Iti imāya yuttiyā jarāya ca maraṇassa ca taṇhāya ca atthato aññattaṃ yujjatiyevāti daṭṭhabbaṃ.
当说“如何依据现象探求差别？”时，回答中有说“两种声响”之类。这里所谓“两声响”是“钟声”或“燃香”的义项，是对这些感官欲求渴爱所指事物而言，其意义归于统一，并非差别。钟声和燃香这两种声响在老死所缘渴爱处并不归于统一。为明白此意有说法“对”。因对欲望与渴爱实际上没有本质差别而归于统一的说法，是出于权宜。因渴爱生于老死观察的所谓老死特征，于老死与渴爱归于统一的合理推理存在。何以谓差别合理？意指渴爱若未能满足，未受满足的九种痛苦原因中起怒恼及怨恨。若老死所缘之未满足九种痛苦原因中无怒恼及怨恨。如此依据此理据，老死与渴爱有本质差别是应当观察的。
Yadi icchā taṇhāya atthato ekattaṃ yuttaṃ, evaṃ sati kasmā bhagavatā ‘‘maccunābbhāhato loko’’tiādigāthāyaṃ ‘‘taṇhāsallena otiṇṇo, icchādhūpāyito sadā’’ti dvidhā vuttāti codanaṃ pariharanto ‘‘yaṃ panidaṃ bhagavatā’’tiādimāha. Tattha ‘‘icchā’’tipi ‘‘taṇhā’’tipi dvīhi nāmehi yaṃ panidaṃ abhilapitaṃ yaṃ panidaṃ abhilapanaṃ kataṃ, idaṃ abhilapanaṃ bhagavatā bāhirānaṃ icchitabbatasitabbānaṃ vatthūnaṃ rūpādiārammaṇānaṃ bhedānaṃ vasena ‘‘icchā’’tipi ‘‘taṇhā’’tipi dvīhi nāmehi abhilapitaṃ abhilapanavasena katanti ekattaṃ yuttameva, na nānattanti attho daṭṭhabbo.
如果欲望与渴爱在意义上归于统一，那么为何世尊以“死灭无忧世界”等偈颂中有“渴爱钟声已超越，常是燃香所摄持”的二重说法，试图反驳“世尊所说”这样的意见？这里所谓“欲望”与“渴爱”二名指的是，这二种名词是依据世尊分别对内在的欲求及外在观境的分别，用“欲望”“渴爱”二名分别称呼的，不过从性质上看是统一的，并非不同，因而应理解为同一合理。
‘‘Nāmavasena dvidhā vuttānaṃ icchātaṇhādīnaṃ kena ekattaṃ yuttanti saddahitabba’’nti vattabbattā ‘‘sabbāhī’’tiādi vuttaṃ. Tattha nānānāmavasena pabhedā sabbā icchādikā taṇhā ajjhosānalakkhaṇena ekalakkhaṇā hi yasmā yuttā, tasmā nāmavasena bhinnānampi ekalakkhaṇena ekattaṃ yuttanti saddahitabbanti daṭṭhabbaṃ. ‘‘Kimiva yutta’’nti pucchitabbattā ‘‘yathā sabbo’’tiādi vuttaṃ. Tattha kaṭṭhaggiādivasena aneko sabboaggi uṇhattalakkhaṇena ekalakkhaṇo yathā, evaṃ ajjhosānalakkhaṇena ekalakkhaṇāti yojanā. Sabbassa aggino upādānavasena anekāni nāmāni sarūpato dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tassattho pākaṭo. Ārammaṇavasena taṇhā aññehi aññehi nāmehi bhagavatā abhilapitā, upādānavasena aggi aññehi aññehi nāmehi abhilapitoti yojanā kātabbā.
对于“为何以两种名称称说渴爱等其一为统一？”的问题，应接受说法“全为一种”诸语。这里说以不同名称区别之诸种渴爱皆为结构特征相同的唯一特征，因此是合理将不同名称所指的的渴爱视为实质唯一。若问“如何合理？”作答曰，譬如众多木柴中各有多种火焰，但以其热度为共同统一特征。比之以嗜欲结构为统一特征的单一特征而言，不同名称的分别即是如此。诸如火的火焰多样，但以火为所执物，则火也是统一规律。因此应见世尊以不同名称分别所谓渴爱，以取不同面向，或曰起因，以不同名称分别渴爱缘起，或谓依缘起取名。
‘‘Vissajjanagāthāyaṃ āgatanāmehi eva taṇhā abhilapitā’’ti pucchitabbattā anekehi nāmehi abhilapitāti dassetuṃ ‘‘icchāitipī’’tiādi vuttaṃ. Tattha icchitabbāni atthāni rūpādīni ārammaṇāni sattā icchanti etāyāti icchā. Tasanti etāyāti taṇhā. Sallati pavisati visappītaṃ sallaṃ viyāti sallā, santāpaṃ lāti ādadātīti vā sallā, santāpaṃ lāti pavattetīti vā sallā. Dhūpāyati santāpeti paridahatīti dhūpāyanā. Sarati ākaḍḍhati avaharati sīghasotā saritā viyāti saritā, sarati sallatīti vā saritā. Visaratīti visattikā. Pītivasena sinehatīti sineho. Tāsu tāsu gatīsu kilamathaṃ uppādetīti kilamatho. Sattā rūpādiārammaṇāni maññanti etāyāti maññanā. Bhavaṃ bandhatīti bandho. Āsīyate patthīyateti āsā. Āsiyati patthetīti vā āsā. Pipāsīyateti pipāsā, ārammaṇarasaṃ pipāsatīti vā pipāsā. Abhinandīyateti abhinandanā, abhinandatīti vā abhinandanā. Vitthārato aṭṭhakathāvasena (netti. aṭṭha. 20) veditabbo.
“在此欲灭之歌，诸欲名为渴爱”——此句应受询问，谓众多名称中皆称为欲爱，此义得以显现，称为“意欲”等。其间“应意者”为事相及诸境，眾生希求之，谓意欲也。意欲即为渴爱。渴爱之义，诸根入触、入心，穿透渴不满之箭矢，谓箭；箭引发煎熬，谓箭也。烧煮令苦恼者，称焚烧者。流动、压迫、阻碍、迅速传入者，名流水。流水即箭流。流失即流传。情绪涌现，烈火焚烧，谓焚烧。各种境界激起扰乱，谓动荡。众生视诸境界为己所有，谓念想。生起存在，谓束缚。被渴望所钩挂，谓渴望。渴望即渴求所缘之味。欢喜起心，谓欢喜。详细论说，当知详尽注疏中（净土论第20）。
‘‘Taṇhāya icchādippakāravasena ālapitabhāvo kena saddahitabbo’’ti vattabbattā ‘‘yathā ca vevacane’’tiādi vuttaṃ. Vevacanahāravibhaṅge ‘‘āsā ca pīhā…pe… vevacana’’nti (netti. 37) yā taṇhā yathā yena pakārena vuttā, tathā tena pakārena vuttāya taṇhāya icchādippakāravasena ālapitabhāvo saddahitabbo. ‘‘Vevacanavibhaṅge ācariyena vuttopi bhagavatā avutte kena saddahitabbo’’ti vattabbattā ‘‘yathāha bhagavā’’tiādi vuttaṃ. Yathā yena pakārena bhagavā ‘‘rūpe tissā’’tiādikaṃ yaṃ vacanamāha, tathā tena pakārena vuttena tena vacanena saddahitabbo vāti. Evaṃ yujjatīti evaṃ vuttanayena icchātaṇhānaṃ atthato ekattā , jarāya ca maraṇassa ca taṇhāya ca atthato aññattā ca ‘‘tayo pañhā’’ti yaṃ vacanaṃ vuttaṃ, taṃ vacanaṃ yujjatīti attho gahetabbo.
谈及“渴爱及意欲等性质之讲说当依何理而立”时，答曰“依教典之词文”如是曰。论典“欲亦附见……词义释”为，渴爱以何种方式、用何名义称之，依其教诠当如此理解。论师解释佛陀未说出之句义，皆应依已出世尊明示句义而理解。如佛言“处于色法中”等，皆宜依佛言所示义理而解说。由此推知，欲爱之义从本质上统一无二。其关于老死及欲爱不同本质者，谓“三疑”说，亦应视为同义教理，乃当把握。
§21
21. ‘‘Kenassubbhāhato lokotiādigāthāya tayo pañhā vuttā’’ti pañhattayabhāve yutti ācariyena vibhattā, amhehi ca ñātā. ‘‘Tato aññehi pakārehi yutti kathaṃ ñātabbā’’ti vattabbabhāvato aññehi pakārehipi yuttigavesanaṃ dassento ‘‘sabbo dukkhūpacāro’’tiādimāha. Tattha sabbo dukkhūpacāro kāmataṇhāsaṅkhāramūlakoti yujjati, sabbo nibbidūpacāro kāmataṇhāparikkhāramūlakoti na yujjati. Vacanatthato pana dukkhassa upacāro pavattīti dukkhūpacāro. Kāmataṇhāpaccayā pavatto saṅkhāro mūlaṃ etassāti kāmataṇhāsaṅkhāramūlako. Nibbidāya upacāro pavattīti nibbidūpacāro. Kāmataṇhāya parikkhārabhūto vatthukāmo mūlaṃ etassāti kāmataṇhāparikkhāramūlakoti. Tattha anabhiratisaṅkhātā ukkaṇṭhā nibbidā kāmataṇhāparikkhāramūlikā yujjati, ñāṇanibbidā kāmataṇhāparikkhāramūlikā na yujjati, tasmā sabbo nibbidūpacāro kāmataṇhāparikkhāramūlakoti na pana yujjatīti vuttaṃ.
第21讲章：题为“谁令世间糊涂”等诗句，论师分三疑教理解释，众生皆明白。问及“其他解说如何理解”时，答曰“皆为‘诸苦之缘起’”。意即“诸苦之缘起，皆赖于欲渴诸行”。“烦厌诸苦之缘起，则不赖欲渴为根基”。言语意中，苦因缘起谓诸苦缘起，苦缘起即诸苦缘起。缘于欲渴起诸行，为欲渴诸行根基。缘于烦厌起则为烦厌根基。因渴爱而成之执著，谓以诸缘而为根本者，称为欲渴执著之根；因烦厌而为根者，为烦厌执著之根。烦厌执著中包含恼恨、憎恶者称为烦厌执著根；智慧生起的烦厌执著根除智慧根本者则不属此列。因此，所有烦厌缘起非全依欲渴为根，故称不完全依赖。
‘‘Pañhattayabhāve ceva dukkhūpacāranibbidūpacāre ca yā yutti ācariyena vibhattā, sāva yutti sallakkhetabbā kiṃ, udāhu imāya yuttiyā aññāpi yutti gavesitabbā ki’’nti vattabbato nayaṃ dassetuṃ ‘‘imāyā’’tiādimāha. Idaṃ vuttaṃ hoti – pañhattayabhāve ceva dukkhūpacāranibbidūpacāre ca yā yutti mayā vibhattā, imāya yuttiyā anusārena aññamaññehi kāraṇehi tesu tesu pāḷippadesesu yuttipi gavesitabbāti.
谈论三疑教理中关于苦缘起与烦厌缘起区分，论师述说应审查其一切异说。由是导引“当遵此义”的意思。此意为“关于三疑教理中苦缘起及烦厌缘起差别的妥当说法已由我分别阐明，亦应依此说法，结合各方原因辨别其别”。
‘‘Idaṃ nayadassanaṃ saṃkhittaṃ, na sakkā vitthārato gavesitu’’nti vattabbato taṃ nayadassanaṃ vitthārato vibhajitvā dassetuṃ ‘‘yathā hi bhagavā’’tiādi āraddhaṃ. Asubhassa jigucchanīyabhāvato rāguppādo na yutto, tasmā rāgacaritassa puggalassa asubhadesanā rāgavinayāya yuttā. Mettāya dosapaṭipakkhattā dosacaritassa puggalassa mettādesanā dosavinayāya yuttā. Paṭiccasamuppādassa paññāvisayattā mohacaritassa puggalassa paṭiccasamuppādadesanā mohavinayāya yuttā. ‘‘Rāgacaritassāpi mettādidesanā yujjeyya sabbasattasādhāraṇattā’’ti vattabbattā ‘‘yadihi bhagavā’’tiādi vuttaṃ. Tibbakilesassa rāgacaritassa adhippetattā tādisassa puggalassa mettaṃ cetovimuttiṃ yadi deseyya, evaṃ sati mettāvasenapi rāguppajjanato desanā na yujjati. Sukhaṃ paṭipadaṃ vā yadi deseyya, evaṃ sati rāgacaritassa dukkhāpaṭipadāyujjanato desanā na yujjati. Vipassanāpubbaṅgamaṃ pahānaṃ vā yadipi deseyya, evaṃ sati rāgacaritassa asubhānupassanaṃ vajjetvā vipassanāpubbaṅgamassa pahānassa dukkarato desanā na yujjatīti yojanā.
此差别说明简要，不得详尽探讨，而应依据佛陀教说加以展开。以贪为不净故，贪者行为不应结合不净说；故对于贪行者，不净义言教导贪戒。以慈为嗔之反，嗔行为者应以慈教理调伏。对无明行者因明智体性，须讲无明缘起理义。又谓佛语：“嗔行者应以慈教法对治，以众生平等理义为准则”。若对专嗔贪行者讲所对应之慈心及解脱道理，且有欲爱起心，故此教学不当。若说乐道成就亦不当，因贪行为乃苦之道理非乐道。若讲破相观法及前行止观，则不当，因贪行为难以持相入止观解脱法，故不适宜。
‘‘Bhagavā rāgacaritassā’’tiādinā niravasesavasena yutti na vibhattā, nayadassanamevāti yo nayo dassito, tena nayena aññāpi gavesitabbāti dassetuṃ ‘‘evaṃ yaṃ kiñcī’’tiādi vuttaṃ. Rāgassa yaṃ kiñci anulomappahānaṃ, dosassa yaṃ kiñci anulomappahānaṃ, mohassa yaṃ kiñci anulomappahānaṃ desitaṃ, taṃ sabbaṃ anulomappahānaṃ yattakā pāḷippadesā ñāṇassa bhūmi, tattakesu vicayena hārena vicinitvā yuttihārena yojetabbanti yojanā.
讲述佛言“贪行者”而非粗浅区分，惟有教理阐明，故以此义法理解他义亦当可也。谓贪、嗔、痴各有相应解脱法。诸教中若有毁弃相应解脱法，需根据语义规则分析断定适当与否。贪嗔痴对应之解脱正见法，称为顺行断除；各种语言方言对辨善恶须遵正理。以此教理为基，方能融汇诠释，定其正义。
‘‘Rāgādippahānavasena yutti gavesitabbā’’ti vattabbabhāvato aññehipi mettādibrahmavihāraphalasamāpattinavānupubbasamāpattivasībhāvehi vibhajitvā yuttigavesanaṃ dassetuṃ ‘‘mettāvihārissā’’tiādi āraddhaṃ. Tattha mettāvihārissa mettāvihāralābhino sato saṃvijjamānassa puggalassa mettāya byāpādapaṭipakkhattā byāpādo cittaṃ pariyādāya ṭhassatīti desanā na yujjatīti ca, mettāvihārissa sato byāpādo pahānaṃ abbhatthaṃ gacchatīti desanā yujjati. Karuṇāvihārissa karuṇāvihāralābhino sato saṃvijjamānassa puggalassa karuṇāya vihesāya paṭipakkhattā vihesā cittaṃ pariyādāya ṭhassatīti desanā na yujjati, karuṇāvihārissa sato vihesā pahānaṃ abbhatthaṃ gacchatīti desanā yujjati. Muditāvihārissa muditāvihāralābhino sato saṃvijjamānassa puggalassa muditāya aratiyā paṭipakkhattā arati cittaṃ pariyādāya ṭhassatīti desanā na yujjati, muditāvihārissa sato arati pahānaṃ abbhatthaṃ gacchatīti desanā yujjati. Upekkhāvihārissa upekkhāvihāralābhino sato saṃvijjamānassa puggalassa upekkhāya rāgassa paṭipakkhattā rāgo cittaṃ pariyādāya ṭhassatīti desanā na yujjati, upekkhāvihārissa sato rāgo pahānaṃ abbhatthaṃ gacchatīti desanā yujjati.
『应当以断除贪欲等法为正行』，由此语意可知，亦应区别于诸如慈等梵行果位的逐次证得者及其所在，始能显现正行的探求，遂以「当作慈行者」等语起说。此中，谓对于修行慈行的人，观察其于慈行所得而存心的现行者而言，因心存与怨敌相反的慈，故怨敌不扰乱心境，此种教说不宜行之；然因修慈行而存心时，怨敌的断除确实发生，于此教说可施。对于修悲行者，观察其在悲行所得而存心的现行者，因心存与恶意相反的悲，恶意不扰乱心境，此教说不宜行；然因修悲行而存心时，恶意的断除确实发生，于此教说可施。对于修喜行者，观察其在喜行所得而存心的现行者，因心存与嗔恨相反的喜，嗔恨不扰乱心境，此教说不宜行；然因修喜行而存心时，嗔恨的断除确实发生，于此教说可施。对于修舍行者，观察其在舍行所得而存心的现行者，因心存与贪欲相反的舍，贪欲不扰乱心境，此教说不宜行；然因修舍行而存心时，贪欲的断除确实发生，于此教说可施。
Animittavihārissa aniccānupassanāmukhena paṭiladdhaphalasamāpattivihāralābhino sato saṃvijjamānassa puggalassa nimittānusāri tena teneva saṅkhāranimittānusāreneva niccādīsu pahīnena nimittena viññāṇaṃ pavattatīti desanā na yujjati, animittānupassanāya niccādivipallāsapaṭipakkhattā animittavihārissa sato nimittaṃ pahānaṃ abbhatthaṃ gacchatīti desanā yujjati. ‘‘Asmī’’ti maññitaṃ khandhapañcakaṃ attavigataṃ ‘‘ayaṃ khandhapañcako ahaṃ asmī’’ti na samanupassāmi, atha ca pana asamanupassane satipi ‘‘me kiṃ asmī’’ti ‘‘kathaṃ asmī’’ti vicikicchā kathaṃkathāsallaṃ cittaṃ pariyādāya ṭhassatīti desanā na yujjati, vicikicchāya pahānekaṭṭhabhāvato ‘‘ayaṃ khandhapañcako ahaṃ asmī’’ti asamanupassantassa vicikicchā kathaṃkathāsallaṃ pahānaṃ abbhatthaṃ gacchatīti desanā yujjati.
对于无相行者，观察其以无常观察为核心，且已得果位、证得禅定行处的现行者而言，由于随着所缘的行缘起，意识乃按照相应的行缘运转，因而说此教法不宜施行。但当无相观察以无常等逆转为对治时，于无相行者存心时断除所缘相，此教说却宜施行。以五蕴为心我之执著而见『此五蕴是我、我是此五蕴』者，若以正观察而无等同执，谓『我非此五蕴』，则不生疑惑，亦无心境扰乱，此教说不适用；然若不正观察仍怀疑『我为何我？为何是我？』而生诸种思维烦恼，此心境扰乱，烦恼之断除适用于此教说。由于疑恼的断除，适合于不正观察者施行『此五蕴是我』的执我之念断除的教说。
‘‘Phalasamāpattivaseneva yutti gavesitabbā ki’’nti vattabbattā jhānasamāpattivasenapi yutti gavesitabbāti dassetuṃ ‘‘yathā vā pana paṭhamaṃ jhāna’’ntiādi āraddhaṃ. Atha vā ‘‘phalasamāpattivihārisseva yutti gavesitabbā ki’’nti vattabbattā jhānasamāpattivasenapi yutti gavesitabbāti dassetuṃ ‘‘yathā vā pana paṭhamaṃ jhāna’’ntiādi āraddhaṃ. Tattha yathā paṭhamaṃ jhānaṃ samāpannassa phalasamāpattivihārissa yutti gavesitabbā, evaṃ jhānasamāpattivihārissapi yutti gavesitabbā. Kathaṃ? Paṭhamaṃ jhānaṃ samāpannassa paṭhamajjhānasamaṅgino sato saṃvijjamānassa puggalassa nīvaraṇavikkhambhanato kāmarāgabyāpādā visesāya dutiyajjhānāya saṃvattantīti desanā na yujjati, kāmarāgabyāpādā jhānassa hānāya saṃvattantīti desanā yujjati. Vitakkasahagatā saññāmanasikārā upacāradhammena saha dutiyajjhānadhammā jhānassa hānāya saṃvattantīti desanā na yujjati, vitakkasahagatā saññāmanasikārā visesāya uparijhānatthāya saṃvattantīti desanā yujjati.
就应当探求于果位证得的正行而言，其适用性与禅定之证得也应探求，始起说『如初禅行』等。亦谓『仅就果位证得之行而论，其适用性亦与禅定相关』，始起说『如初禅行』等。此中譬如，当初禅已证得者，同为果位证得行者，亦同应探求适用性。何以故？初禅证得者，其存心现行受到五盖的阻碍，尤其是欲爱与怨恨，于次禅遂发生相异；此说不宜谓其果位与禅定减少；然欲爱怨恨之断灭却与禅相关，故此说适用。具意根念挂的初禅特质，虽为随摄而行，却与第二禅的禅定减少不合；而具意根念挂之作用，却因欲生起故而致迟滞禅定，故此说适用。
Dutiyaṃ jhānaṃ samāpannassa sato saṃvijjamānassa puggalassa vitakkavicārasahagatā vā saññāmanasikārā upacāradhammena saha paṭhamajjhānadhammā visesāya uparijhānatthāya saṃvattantīti desanā na yujjati, vitakkavicārasahagatā saññāmanasikārā avitakkajhānassa hānāya saṃvattantīti desanā yujjati. Upekkhāsahagatā vā saññāmanasikārā upacāradhammena saha catutthajjhānadhammā jhānassa hānāya saṃvattantīti desanā na yujjati, upekkhāsahagatā saññāmanasikārā visesāya uparijhānatthāya saṃvattantīti desanā yujjati. Sesesupi atthānurūpaṃ yojanā kātabbā. Yathāvuttasamāpattīsu vasībhāvena paricitaṃ kallatāparicitaṃ cittaṃ nāma.
第二禅证得者，其存心现行若含意根念挂之活动且随摄于初禅特质，则与第二禅无关，故此说不宜行；然具意根念挂之活动却因意念无迷而致第二禅断灭，故此说适用。舍念相伴之念挂活动，随摄于第四禅的禅定断灭而无关，故此说不行；然舍念相伴之念挂活动因迟滞禅定而发生，故此说适用。其余法义亦应依义适当规定。于当时证得之果位中，此心识即既熟悉又非熟识之心态也。
Ettakameva yuttigavesanaṃ na kātabbaṃ, navavidhasuttantesu yathāladdhayuttigavesanampi kātabbanti dassetuṃ ‘‘evaṃ sabbe’’tiādi vuttaṃ. ‘‘Sabbesaṃ hārānaṃ yathāvuttabhūmigocarānaṃ vicayahārena vicinitvā yuttihārena yojetabbabhāvo kena saddahitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tattha tena yojetabbabhāvena āyasmā mahākaccāno ‘‘sabbesa’’ntiādikaṃ yaṃ vacanaṃ āha, tena vacanena saddahitabboti vuttaṃ hoti.
仅应作如此适用性探求即可，其它如在新旧经典中所述之九种适用性探求亦应施行，始起说『皆然』等。谓于所有障蔽，依其当用相与境地，经过辨别视察后，应以适当之适用性能而相加，此义当得信受，故起说『所以称此』等。其以此加相，长老玛哈咖吒那所说『皆应』等语，旨在使人坚定信受。
Iti yuttihāravibhaṅge sattibalānurūpā racitā · 如是于理由摄论中，依才力所及而造作之
Vibhāvanā niṭṭhitā. · 阐释已完成。
Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.
但依注疏诸师之例，应对深奥义理加以详尽分别解释而了然采纳。
4. Padaṭṭhānahāravibhaṅgavibhāvanā4. 句依摄论之阐释
§22
22. Yena yena saṃvaṇṇanāvisesabhūtena yuttihāravibhaṅgabhūtena pañhāvissajjanādīnaṃ yuttāyuttabhāvo vibhatto, so saṃvaṇṇanāvisesabhūto yuttihāravibhaṅgo paripuṇṇo, ‘‘katamo padaṭṭhānahāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo padaṭṭhāno hāro’’tiādi āraddhaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu hāresu katamo saṃvaṇṇanāviseso padaṭṭhāno hāro padaṭṭhānahāravibhaṅgoti pucchati. ‘‘Dhammaṃ desesi jino’’tiādiniddesassa idāni mayā vuccamāno ‘‘ayaṃ padaṭṭhāno hāro’’tiādiko vitthārasaṃvaṇṇanāviseso padaṭṭhānahāravibhaṅgoti viññeyyo. Tena vuttaṃ – ‘‘tattha katamo padaṭṭhāno hārotiādi padaṭṭhānahāravibhaṅgo’’ti (netti. aṭṭha. 22). ‘‘Ayaṃ idāni vuccamāno vitthārabhūto padaṭṭhāno hāro piṭakattaye desitesu dhammesu kiṃ nāma dhammaṃ desayati saṃvaṇṇetī’’ti pucchaṃ ṭhapetvā ‘‘idaṃ āsannakāraṇaṃ imassa āsannaphalassa padaṭṭhāna’’nti niyametvā vibhajituṃ ‘‘ayaṃ padaṭṭhāno’’tiādi vuttaṃ. Tassattho – sabbesu viññeyyadhammesu yāthāvato asampaṭivedho lakkhaṇaṃ etissā avijjāyāti sabbadhammayāthāvaasampaṭivedhalakkhaṇā, avijjā, tassā avijjāya asubhe ‘‘subha’’ntiādivipallāsā padaṭṭhānaṃ āsannakāraṇaṃ. Vipallāse sati avijjā vattati uparūpari jāyati na hāyati, tasmā vipallāsā avijjāya padaṭṭhānaṃ āsannakāraṇaṃ bhavanti. Avijjāya vaṭṭamūlakattā taṃ ādiṃ katvā padaṭṭhānaṃ vibhattanti daṭṭhabbaṃ.
由种种与说法有关的特征以及与由出的断灭相关的特征结合而成的状态，称为有分别与无分别的区别，并展开说明，这就是所谓的“所论之处与断灭的区别”。既已被询问“何为所论之处与断灭的区别”，便从某处开始说起。这里所说的某处，即在十六类教法的方法论中，于各种教义法中，询问何者为所属的分别、断灭，及其区别。今所说即对‘世尊所说之法’等性质进行说明，因此将此作为所论之处与断灭区别的具体内容，被称为“所论之处与断灭的区别”。由此可知——“何为所谓所论之处与断灭的区别”，即为“所论之处与断灭的区别”的定义（见净网论第22章）。今说的“所论之处”乃是针对经藏中已被宣说的法而言的问题，进行展开说明的区别。于是明定“这即为所论之处”，以此作为区分。其根本——即在一切应知法中，依正不误的无所迷惑为特征者，即谓无明。无明与无明所生诸恶分别相反而生动矣。无明又因其自性恶劣，被表相反转，如美为丑，故为所论之处为导致的近因。因若有此反转，无明便不断灭，反而相续增长，故诸反转为无明导致所论之处的近因。因无明为烦恼根本，由此断明初始，进而分别所论之处，应予观察。
Taṇhāyapi vaṭṭamūlakattā tadanantaraṃ taṇhāya padaṭṭhānaṃ vibhajituṃ ‘‘ajjhosānalakkhaṇā’’tiādi vuttaṃ. Tattha piyarūpaṃ sātarūpanti piyasabhāvaṃ sātasabhāvaṃ cakkhādidhammajātaṃ. Piyanīyasātanīye cakkhādike sati taṇhā vattati uparūpari jāyati, tasmā piyarūpaṃ sātarūpaṃ taṇhāya padaṭṭhānaṃ āsannakāraṇaṃ bhavati.
渴爱亦为烦恼根本，继之以渴爱为所论之处而做划分，称谓为“对立相”的说法。所谓之处，即是以所爱为美色、悦色及乐色，乃等为眼根所生诸法。于眼根等所生诸法中，有爱之生，且爱相续增长，因此美色、悦色、乐色成为渴爱的所论之处的近因。
Adinnādāne sati lobho vattati, tasmā adinnādānaṃ lobhassa padaṭṭhānaṃ bhavati. Adinnādānañhi ekavāraṃ uppannampi anādīnavadassanato lobhassa āsannakāraṇaṃ bhavatveva.
于不取施时（施舍非己所取法）嗔恚起时，有贪心生长，故不取施为贪心的所论之处。即使贪心只生起一次，但若如初取施时的相貌显现，亦当视为贪心所依之所论之处的近因。
Kesādīsu asubhesu pavattāyapi subhasaññāya nīlādivaṇṇadīghādisaṇṭhānahasanādibyañjanaggahaṇalakkhaṇattā cakkhundriyādīnaṃ asaṃvaro subhasaññāya padaṭṭhānaṃ bhavati.
于毛发等不美色起时，若以美色相所摄，即如青色、长色、质地、连结、名称等所成之征象，乃至眼根诸处不可制约时，便成以美色相作为所论之处。
Dukkhadukkhādīsu pavattāyapi sukhasaññāya sāsavaphassūpagamanalakkhaṇattā rūpādīsu assādo sukhasaññāya padaṭṭhānaṃ.
于苦与非苦之处起时，若以乐色相摄，呈现烦恼与染著之轮回形态，则视为以色等所摄乐色相为所论之处。
Rūpakkhandhādīsu aniccesu pavattāyapi niccasaññāya saṅkhatalakkhaṇānaṃ dhammānaṃ asamanupassanalakkhaṇattā rūpakkhandhādīsu niccaggahaṇaṃ viññāṇaṃ niccasaññāya padaṭṭhānaṃ.
于色蕴诸法无常性显现时，若以常色相所摄，如行蕴蕴诸法的条件与关系以及无法圆满观察诸法时，于色蕴诸法的常色相所摄如意识色所摄，成为所论之处。
Aniccadukkhānattasaṅkhātesu khandhādīsu pavattāyapi attasaññāya aniccasaññādukkhasaññānaṃ asamanupassanalakkhaṇattā ahaṃmamādivasena pavatto nāmakāyo attasaññāya padaṭṭhānaṃ.
在无常、苦、无我这三法所聚集构成的色蕴等五蕴中，尽管有流转，然而由于自性觉知以无常觉知和苦觉知为依止，未能平等观照其特性故，如我我主之见由此生起，此为名色身以自性觉知为依止而建立。
Evaṃ avijjādīnaṃ akusalapakkhānaṃ dhammānaṃ padaṭṭhānaṃ dassetvā idāni tappaṭipakkhānaṃ vijjādīnaṃ dhammānaṃ padaṭṭhānaṃ dassetuṃ ‘‘sabbadhammasampaṭivedhalakkhaṇā’’tiādi vuttaṃ. Sabbesu ñeyyadhammesu pavattāya vijjāya sabbadhammasampaṭivedhalakkhaṇattā sabbaṃ neyyaṃ vijjāya padaṭṭhānaṃ.
如是，向无明等不善法一方显现所依止之法，今为令修行善法一方能显现而说：『诸法皆具究竟通达之特性』。在诸可知法中，随所修习的智慧而起，此智慧具有究竟通达诸法之特性，皆应依此智慧而依止之。
Samathassa cittavikkhepasaṅkhātauddhaccapaṭisaṃharaṇasaṅkhātavikkhambhanalakkhaṇattā paṭibhāganimittabhūtā asubhā samathassa padaṭṭhānaṃ. Asubhāya hi taṇhāpaṭipakkhattā, taṇhāya ca abhāve samatho tiṭṭhatīti.
安住者的专注是以心念散乱收摄为缘起、以内心振旺收摄为缘起，表现出安定的特性；因缘之故而生起的观境乃不净法，是安住的依止。因为不净法对渴爱为对治，渴爱灭尽则安住恒立不移。
Adinnādānā veramaṇivasena pavattassa alobhassa icchāvacarapaṭisaṃharaṇalakkhaṇattā adinnādānā veramaṇī alobhassa padaṭṭhānaṃ.
不盗戒以无贪欲行为而行，此为无贪戒的依止。
Pāṇātipātā veramaṇivasena pavattassa adosassa abyāpajjalakkhaṇattā pāṇātipātā veramaṇī adosassa padaṭṭhānaṃ.
不杀戒以无瞋恚心而行，此为无瞋戒的依止。
Sammāpaṭipattivasena pavattassa amohassa vatthuavippaṭipattilakkhaṇattā sammāpaṭipatti amohassa padaṭṭhānaṃ.
正行以无愚痴行为而行，是无愚痴的依止。
Nibbidāvasena pavattāya asubhasaññāya vinīlakavipubbakagahaṇalakkhaṇattā nibbidā asubhasaññāya padaṭṭhānaṃ. Nibbidāñāṇena hi anabhirati pavattati, anabhiratiyā ca asubhasaññā ṭhitāti.
由于对诸法无常、肮脏、生厌的观感起动，以不喜欢、反感、厌弃异熟、贪著消失的特征而生起厌离，即以无常、肮脏的观感为实所立点。由厌离知，即意识到不喜欢而起动，因不喜欢而对肮脏的观感生起确认。
Dukkhavedanāvasena pavattāya dukkhasaññāya sāsavaphassaparijānanalakkhaṇattā vedanā dukkhasaññāya padaṭṭhānaṃ.
由於苦受生起，以苦的观感及烦恼、污染触知的特征为基础，起以苦的观感为实所立点。
Uppādavayavasena pavattāya aniccasaññāya saṅkhatalakkhaṇānaṃ dhammānaṃ samanupassanalakkhaṇattā uppādavayā aniccasaññāya padaṭṭhānaṃ. Uppādavayañhi samanupassitvā aniccasaññā pavattā.
由於生灭假合的诸法无常的观感生起，透过观察诸法苦集灭道中的假合现象之特征，生起以生灭假合无常观感为实所立点。观察生灭假合，便生起无常的观感。
Dhammamattasaññāvasena pavattāya anattasaññāya sabbadhammaabhinivesalakkhaṇattā dhammasaññā anattasaññāya padaṭṭhānaṃ.
由於法的本质观感生起，以无我之观感及对所有法执著的特征为基础，生起以法的观感为无我的实所立点。
Kāmarāgassa rūpādipañcakāmaguṇārammaṇattā pañca kāmaguṇā kāmarāgassa padaṭṭhānaṃ.
由色及诸欲界五种欲乐特质所生起，五种欲乐特质为色欲之根本立点。
Rūpasaṅkhāte kāye ārabbha pavattassa rūparāgassa cakkhādipañcindriyānaṃ anusārena pavattanato pañcindriyāni rūpāni rūparāgassa padaṭṭhānaṃ.
由色法聚合的身体开始生起，以色欲及眼根等五根依止于色而起的活动，五根即为色欲的实所立点。
Bhavanikantivasena pavattassa bhavarāgassa chaḷāyatanaṃ padaṭṭhānaṃ. Nibbattabhavānupassitāti ‘‘edisaṃ aniṭṭhaṃ rūpaṃ mā nibbattatu, edisaṃ iṭṭhaṃ rūpaṃ nibbattatu edisī dukkhā vedanā mā nibbattatu, edisī sukhā vedanā nibbattatū’’ti evamādinā pakārena pavattā rūpābhinandanā, sā pañcannaṃ upādānakkhandhānaṃ padaṭṭhānaṃ.
在业流转与有情贪爱活跃的过程中，六入处成为其根基。所谓『见现有生灭』，即『此处不应生起的色相勿生起，此处应生起的色相当生起；此处苦受不应生起，当勿生起；此处乐受应生起，当生起』。依此开示，色法由此种种生起，成为五蕴中取有的根基。
Kammassakataññāṇassa pubbenivāsānussatiñāṇānugatattā pubbenivāsānussatiñāṇadassanaṃ kammassakataññāṇassa padaṭṭhānaṃ.
业识乃是对业的理解能力，藉由前行世的忆念识而生起。忆念识观照前生之迹，故业识以忆念识之生起为根基。
Okappanaṃ lakkhaṇaṃ yassā saddhāyāti okappanalakkhaṇā saddhā. Adhimutti paccupaṭṭhānaṃ yassā saddhāyāti adhimuttipaccupaṭṭhānā ca saddhā. Anāvilaṃ lakkhaṇaṃ yassa pasādassāti anāvilalakkhaṇoti pasādo. Sampasīdanaṃ paccupaṭṭhānaṃ yassa pasādassāti sampasīdanapaccupaṭṭhāno ca pasādo. So pana pasādo saddhāya eva avatthāvisesoti veditabbo. Aveccapasādo abhipatthiyanalakkhaṇāya saddhāya padaṭṭhānaṃ, okappanalakkhaṇā saddhā anāvilalakkhaṇassa pasādassa padaṭṭhānaṃ, catubbidhaṃ sammappadhānaṃ vīriyaṃ ārambhalakkhaṇassa vīriyassa padaṭṭhānaṃ, kāyādisatipaṭṭhānaṃ apilāpanalakkhaṇāya satiyā padaṭṭhānaṃ, jhānasahitassa samādhissa ekaggalakkhaṇattā vitakkādijhānāni samādhissa padaṭṭhānaṃ, paññāya kiccapajānanaārammaṇapajānanalakkhaṇattā saccāni paññāya padaṭṭhānaṃ.
信仰的特征是专注于现时。以信为前导的禅定是信的呈现。肃净的特征是以信念生起之安乐。镇静安定的呈现是以信促生的安乐。此安乐乃信的特殊展现。无妄的安乐是基于持戒信的特征。凭专注而生的安乐是清净安乐的根基。信以无妄安乐为根基、无妄安乐以镇静安定为根基。精进的四种分类中，勇猛精进以启动之表征为根基。身等念处中，念心净洁即不杂乱为念的根本。具禅定者的专注为内禅定的根基。具慧者于义务及认知的理解是智慧根基中的实相。
‘‘Yesaṃ avijjādīnaṃ padaṭṭhānāni ācariyena vibhattāni, te avijjādayo katamesaṃ dhammānaṃ padaṭṭhānānī’’ti pucchitabbattā te avijjādayopi imesaṃ dhammānaṃ padaṭṭhānāti dassetuṃ ‘‘aparo nayo’’tiādi vuttaṃ. Avijjā assādamanasikāralakkhaṇassa ayonisomanasikārassa padaṭṭhānaṃ. Avijjāya hi ādīnavacchādanato ayonisomanasikāro jātoti. Saccasammohanalakkhaṇā avijjā puññāpuññāneñjābhisaṅkhārānaṃ padaṭṭhānaṃ, punabbhavavirohanalakkhaṇā tebhūmakacetanā saṅkhārā vipākaviññāṇassa padaṭṭhānaṃ, opapaccayikasaṅkhātena upapattibhavabhāvena nibbattilakkhaṇaṃ paṭisandhiviññāṇaṃ nāmarūpassa padaṭṭhānaṃ, nāmakāyarūpakāyasaṅghātalakkhaṇaṃ nāmarūpaṃ chaḷāyatanassa padaṭṭhānaṃ sahajātādipaccayabhāvato, cakkhādīnaṃ channaṃ indriyānaṃ pavattānaṃ lakkhaṇaṃ chaḷāyatanaṃ chabbidhassa phassassa yathākkamaṃ padaṭṭhānaṃ nissayādipaccayabhāvato, cakkhupasādarūpārammaṇaṃ cakkhuviññāṇādisannipātalakkhaṇo chabbidho phasso, taṃ vedanāya tena chabbidhena phassena sahajātāya chabbidhāya vedanāya yathākkamaṃ padaṭṭhānaṃ sahajātādipaccayabhāvato, iṭṭhānubhavanaaniṭṭhānubhavanaiṭṭhāniṭṭhānubhavanalakkhaṇā tividhā vedanā, taṃ taṇhāya tāya tividhāya vedanāya vasena pavattāya taṇhāya padaṭṭhānaṃ upanissayādipaccayabhāvato, saparasantānesu ajjhosānalakkhaṇā taṇhā, taṃ upādānassa tāya taṇhāya vasena pavattassa catubbidhassa upādānassa padaṭṭhānaṃ upanissayādipaccayabhāvato. ‘‘So vedanāyā’’ti ca ‘‘sā taṇhāyā’’ti ca ‘‘sā upādānassā’’ti ca pāṭhena bhavitabbaṃ, liṅgavipallāsaniddeso vā siyā.
问：『师言无明等诸根基是什么？』当询问此，师则答说：『无明等是此法诸根基。』无明为未调伏之不善心不正念之根基。因无明生出非善之念，乃不正念。实相迷惑是无明，是由业灯微弱善恶业所引起的。再次出生生起之缘是三界众生业习驱使之缘。受缘生起涅槃根基即续识于名色之缘。名色聚合于六入处为根基。依生即自生长成之缘，眼等根藏遮蔽为六入处根基。六入处受六尘触和六尘缘起为根基。眼根喜爱色境及随识所生色境为六入处。此感觉的感觉以六尘为缘起。三种受感苦乐为受之根基。此受依渴爱生起。此渴爱并依三种受乐受苦及无记受生起。渴爱生蔽于色欲，是渴爱之根基。渴爱生取有盖蔽，是取有之根基。
Yaṃ upādānaṃ opapaccayikaṃ upapattikkhandhanibbattakaṃ, taṃ upādānaṃ duvidhassa bhavassa padaṭṭhānaṃ. Yo kammabhavo nāmakāyarūpakāyasambhavanalakkhaṇo, so kammabhavo jātiyā padaṭṭhānaṃ. Yā upapattibhūtā jāti khandhapātubhāvalakkhaṇā, taṃ sā jāti jarāya padaṭṭhānaṃ. Yā jiṇṇajarā upadhikkhandhaparipākalakkhaṇā, taṃ sā jiṇṇajarā maraṇassa padaṭṭhānaṃ. Yampi yassa sammutimaraṇaṃ jīvitindriyupacchedalakkhaṇaṃ, tampi tassa sammutimaraṇaṃ sokassa padaṭṭhānaṃ. Piyassa maraṇaṃ cintentassa yebhuyyena sokuppajjanato yo soko ñātiādipiyesu ussukkakārako, taṃ so soko paridevassa padaṭṭhānaṃ. Yo paridevo lālappakārako, taṃ so paridevo kāyikadukkhassa padaṭṭhānaṃ. Yaṃ kāyikaṃ dukkhaṃ kāyasampīḷanalakkhaṇaṃ, taṃ kāyikaṃ dukkhaṃ domanassassa padaṭṭhānaṃ. Yaṃ domanassaṃ cittasampīḷanalakkhaṇaṃ, taṃ domanassaṃ upāyāsassa padaṭṭhānaṃ. Yo upāyāso odahanakārako avadahanakārako, taṃ so upāyāso bhavassa upāyāsassa nissayasantānabhavassa padaṭṭhānaṃ.
能生起续体取有的根基，即续取之根基。续取分两类依生有情之续。称为业体续取者，其特征为因名色聚合而生是业体生。以生为基础的取有续者，生为生起五蕴的根基。老老病病及其愈后条件为老年取有续根。衰老病因引发死亡是老衰取有续根。死亡乃识官断绝者，故灭为死亡之根基。亲爱者思念其亡者生忧为忧苦根基。忧苦诱生悲伤，是悲苦根基。悲伤为肉体苦根。肉体苦为身心苦根。心苦为疾病苦根。疾病加重是世间取有苦根。
Bhavassāti vuttabhavaṃ dassetuṃ ‘‘imānī’’tiādi vuttaṃ. Tattha bhavaṅgāni kileso bhavassa aṅgaṃ kāraṇaṃ kammavaṭṭavipākavaṭṭāni bhavasaṅkhātāni aṅgāni avayavāni. Yadā paccuppannādikāle samaggāni nibbattāni bhavanti, tadā so kilesavaṭṭakammavaṭṭavipākavaṭṭasaṅkhāto dhammasamūho ‘‘bhavassā’’ti ettha bhavoti daṭṭhabbo. Taṃ bhavasaṅkhātaṃ kilesavaṭṭakammavaṭṭavipākavaṭṭattayaṃ saṃsārassa padaṭṭhānaṃ purimaṃ purimaṃ jātinipphannakilesādivaṭṭena saṃsārassa abbocchinnuppajjanato, yo ariyamaggo niyyānikalakkhaṇo, taṃ so ariyamaggo nirodhassa nibbānassa padaṭṭhānaṃ sampāpakahetubhāvato.
所谓『有』即有漏之连续显现。当此时刻连续受所染污业转变果报一切法相续聚集，即称此续为有。有为因，烦恼为具有从业转果重生一体之行是有生法。周期生灭难断者，世间轮转即由此三重因缘：烦恼、有业、业果。故此有为轮回之根基。圣道者为出世之灭因，标志断绝此轮回之根基。而闻而证道乃涅槃之根基，是生灭之外别有解脱之法门。
Bahussuto sabbasissādīnaṃ patiṭṭhānattā titthaṃ viyāti titthaṃ, jānātīti ñū, titthaṃ ñūti titthaññū, titthaññuno bhāvo titthaññutā, sammāpayirupāsanā, sā pītaññutāya padaṭṭhānaṃ. Bahussutassa hi sammāpayirupāsanāya dhammūpasañhitaṃ pāmojjaṃ jāyati, pāmojjena ca kammaṭṭhānabrūhanā jāyatīti sappāyadhammassavanena pītiṃ jānātīti pītaññū, pītaññuno bhāvo pītaññutā, kammaṭṭhānassa brūhanā, sā pattaññutāya padaṭṭhānaṃ. Kammaṭṭhānabrūhanāya hi bhāvanāpattajānanatā jāyatīti pattaññutā. Bhāvanāpattajānanatā attaññutāya padaṭṭhānaṃ. Bhāvanāpattajānanatāya hi pañcahi padhāniyaṅgehi samannāgatassa attano jānanatā jāyatīti attaññutā pubbekatapuññatāya padaṭṭhānaṃ.
多闻者因诸所有的观念根基而建立于各教派中，彼等说「知」者为「知」，「知」者即称为通达教派者，而通达教派者即其状态，称之为通达；正确地侧重追随自身所信的教法，这便是通达所依止之所。因多闻者侧重正确地追随教法，因而生起契合法义的欢喜。因欢喜而生用功的根基，此即因善法之闻而知称为欢喜者，欢喜者之状态称为欢喜，因用功根基生起，此为取舍坚固所依之处。因用功根基而生修习成就的缘故，名为取舍坚固。因修习成就而生自知，此为自知所依。因修习成就，自知便是随诸五种应习根具足而生，此为自知，之前之善业之所依。
Padhāniyaṅgesu samannāgatattajānanatāya hi pubbe puññakaraṇaṃ jātaṃ, pubbekatapuññatā patirūpadesavāsassa padaṭṭhānaṃ. Pubbe hi katena puññena patirūpadesavāso laddho, patirūpadesavāso sappurisūpanissayassapadaṭṭhānaṃ. Patirūpadesavāsena hi sappurisūpanissayo laddho, sappurisūpanissayo attasammāpaṇidhānassa padaṭṭhānaṃ. Sappurisūpanissayena hi attasammāpaṇidhānaṃ jātaṃ, attasammāpaṇidhānaṃ sīlānaṃ padaṭṭhānaṃ. Attasammāpaṇidhānena hi sīlāni sampatiṭṭhitāni, sīlāni avippaṭisārassa padaṭṭhānaṃ. Attani hi sampatiṭṭhitaṃ sīlaṃ paccavekkhantassa vippaṭisāro natthevāti, avippaṭisārena pāmojjaṃ jāyati, tasmā avippaṭisāro pāmojjassa padaṭṭhānaṃ. Pāmojjena pīti jāyati, tasmā pāmojjaṃ pītiyā padaṭṭhānaṃ. Pītiyā passaddhi jāyati, tasmā pīti passaddhiyā padaṭṭhānaṃ. Passaddhiyā sukhaṃ jāyati, tasmā passaddhi sukhassa padaṭṭhānaṃ. Sukhena samādhi jāyati, tasmā sukhaṃ samādhissa padaṭṭhānaṃ. Samādhinā yathābhūtañāṇadassanaṃ jāyati, tasmā samādhi yathābhūtañāṇassa padaṭṭhānaṃ. Yathābhūtañāṇadassanena nibbidāñāṇaṃ jāyati, tasmā yathābhūtañāṇadassanaṃ nibbidāya padaṭṭhānaṃ. Nibbidāya virāgo jāyati, tasmā nibbidā virāgassa padaṭṭhānaṃ. Virāgena vimutti jāyati, tasmā virāgo vimuttiyā padaṭṭhānaṃ. Vimuttiyā vimuttiñāṇadassanaṃ jāyati, tasmā vimutti vimuttiñāṇadassanassa padaṭṭhānaṃ. Evaṃ yathāvuttanayena yo koci dhammo upanissayo hoti, yo koci dhammo paccayo hoti, sabbo so dhammo attano paccayuppannassa dhammassa padaṭṭhānanti daṭṭhabbo.
于五种应习根具足之因自知处，即从过去生起之善业得来，这过去善业之所依便是根具足者之所在地。根具足者乃从过去善业因缘所致，过去善业之所依固结成根，此根为善士体认胜法之依止。由此善士体认胜法得以发生，体认胜法即自身正切之发心所依。由自身正切发心因而生持戒所依。持戒既得安立，戒得无阻碍，故为持戒无阻碍所依。内视自身已具足持戒者，不生阻碍，即无阻碍因故生起欢喜，所以无阻碍为欢喜所依。由欢喜而生喜悦，故欢喜为喜悦所依。以喜悦生安静，故喜悦为安静所依。以安静生乐，故安静为乐所依。以乐生定，故乐为定所依。由定而生实相之知见，故定为实相之知见所依。依实相知见而生厌离之知，故实相知见为厌离所依。由厌离而生放逸，故厌离为放逸所依。以放逸而生解脱，故放逸为解脱所依。依解脱生解脱知见，故解脱为解脱知见所依。如此按照此顺序，若有某法为缘，有法为因，一切法即是其自相缘生法的所依。
‘‘Upanissayadhammassa, paccayadhammassa vā paccayuppannadhammassa padaṭṭhānabhāvo kena saddahitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tattha tenāti yassa kassaci upanissayadhammassa, paccayadhammassa ca paccayuppannadhammassa padaṭṭhānabhāvena āyasmā mahākaccāno ‘‘dhammaṃ deseti jino’’tiādikaṃ yaṃ vacanaṃ āha, tena vacanena tesaṃ upanissayadhammapaccayadhammānaṃ padaṭṭhānabhāvo saddahitabboti. ‘‘Yathāvutto padaṭṭhāno hāro paripuṇṇo kiṃ, udāhu añño niddhāretvā yojetabbo atthi ki’’nti vattabbattā ‘‘niyutto padaṭṭhāno hāro’’ti vuttaṃ. Idha pāḷiyaṃ avibhattampi yathālābhavasena padaṭṭhāno hāro nīharitvā yutto yujjitabbo, vibhajitabbanti vuttaṃ hoti.
论说『该怎样坚定信心于缘法、因法及缘生法的所依呢？』已讲述「因此。」句的论义。此中“因此”意指某阿耆多长老以“如来为说法者”等言语，说明他们缘法因法所依之义，故应信受其意义。复有言曰『如蒙教授，根具足者能结集，如他言彼亦可摄持者，则此根具足者堪能摄持。』此为根具足的说法。又言：‘枝连的根具足者如使其成为完整者，则还有何疑难？’答曰：‘须将根具足者调联，方可成全。’此处巴利文“avibhattampi”（未断）有如实取得之意，谓根具足所结之全，是应联合、分辨而用，方得完善。
Iti padaṭṭhānahāravibhaṅge sattibalānurūpā racitā · 如是于句依摄论中，依才力所及而造作之
Vibhāvanā niṭṭhitā. · 阐释已完成。
Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.
然则依诸论释、杲释，应将深义广博地加以分类演说。
5. Lakkhaṇahāravibhaṅgavibhāvanā5. 相论分别之阐释
§23
23. Yena yena saṃvaṇṇanāvisesabhūtena padaṭṭhānavibhaṅgena avijjādīnaṃ padaṭṭhānāni vibhattāni, so saṃvaṇṇanāvisesabhūto padaṭṭhānahāravibhaṅgo paripuṇṇo, ‘‘katamo lakkhaṇahāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo lakkhaṇo hāro’’tiādi vuttaṃ. Tattha tattha-saddassa attho vuttova. Katamo saṃvaṇṇanāviseso lakkhaṇo hāro lakkhaṇahāravibhaṅgoti pucchati. ‘‘Vuttamhi ekadhamme’’tiādiniddesassa idāni mayā vuccamāno ‘‘ye dhammā’’tiādiko vitthārasaṃvaṇṇanāviseso lakkhaṇo hāro lakkhaṇahāravibhaṅgo nāmāti viññeyyoti. Tena vuttaṃ –‘‘tattha katamo lakkhaṇo hārotiādi lakkhaṇahāravibhaṅgo nāmā’’ti (netti. aṭṭha. 23). Ayaṃ idāni vuccamāno vitthārabhūto lakkhaṇo hāro piṭakattaye desitesu dhammesu kiṃ nāma lakkhitabbaṃ dhammaṃ lakkhīyatīti pucchitvā pucchite lakkhaṇahāravicaye dhamme saṅkhepena dassetuṃ ‘‘ye dhammā’’tiādi vuttaṃ. Tattha ye dhammāti ye samūhā dhammā. Ekalakkhaṇāti samānalakkhaṇā. Tesaṃ dhammānanti samānalakkhaṇānaṃ tesaṃ samūhadhammānaṃ, niddhāraṇe cetaṃ. Ekasmiṃ dhammeti samānalakkhaṇe ekasmiṃ dhamme, pāḷiyaṃ bhagavatā vutte sati vuttadhammato avasiṭṭhasamānalakkhaṇā dhammā samānalakkhaṇena vuttā bhavantīti attho.
二十三、因各自的具体标志之故，缘解诸无明等所显所依悉被划分，因此具体标志之故，缘解所依之分类亦圆满。若问‘何为标志及缘解之分类？’即答曰各处语义在此。又问‘何谓具体标志及缘解的标志之分类？’本译者今言‘所称‘诸法’’等广义的具体标志及缘解之标志的分类，应当了解。由此言曰「所谓标志及缘解的分类，是说之处」(净论．第二十三)。今言的详尽标志涵盖三藏所说之诸法，若问此名之义，即当以简略示之，其意为“诸法”皆指诸法的群体。“一标志”谓同性质标志，故此法之意义为于同性质标志及其群体法类里所指。
Lakkhaṇahāravisaye dhamme vitthārato imasmiṃ dhamme vutte ime samānalakkhaṇā dhammāpi vuttā bhavantīti niyametvā dassetuṃ ‘‘yathā kiṃ bhave’’tiādimāha. Tassattho – yathā yena pakārena vuttā bhavanti, so pakāro kiṃ bhaveti pucchati. Yathā yena pakārena vuttā bhavanti, so pakāro samānalakkhaṇāti bhāvo bhaveti attho. Kinti bhagavā āha? ‘‘Cakkhuṃ bhikkhave’’tiādiṃ bhagavā āha. ‘‘Cakkhuṃ, bhikkhave, anavaṭṭhita’’ntiādimhi vutte ‘‘sotaṃ, bhikkhave, anavaṭṭhita’’ntiādivacanampi vuttameva bhavati.
论及标志及缘解之分类，以详述的角度在本论中表明，即此法中所说的这些同性质标志皆已被声明。又应说明“如何是如此”之义。所谓“如何是如此”，即问其所用之方式或手段为何。按照宝德所说，“眼，诸比库，未被绕障”，等语，与“耳，诸比库，未被绕障”等话语，也包含类似含义。
‘‘Anavaṭṭhitādilakkhaṇena samānalakkhaṇattā vā ajjhattikāyatanabhāvena samānalakkhaṇattā vāti āyatanavaseneva ekalakkhaṇaṃ vattabba’’nti vattabbattā khandhavasenapi ekalakkhaṇaṃ dassetuṃ ‘‘yathā cāhā’’tiādi vuttaṃ. ‘‘Atīte, rādha, rūpe anapekkho hoti, anāgataṃ rūpaṃ mā abhinandi , paccuppannassa rūpassa nibbidāya virāgāya nirodhāya cāgāya paṭinissaggāya paṭipajjā’’ti vutte ‘‘atītāya, rādha, vedanāya anapekkho hoti, anāgataṃ vedanaṃ mā abhinandi, paccuppannāya vedanāya nibbidāya virāgāya nirodhāya cāgāya paṭinissaggāya paṭipajjā’’tiādi vuttaṃ bhave.
所谓『以无绕之本特征或以共相特征，亦或以内在处所之本性作为共相的存在，即应当仅就处所的样态而言，以一特征而立』，这是被议说的。对此如同于色支、受支、等支中，也须以一特征表现，如经文所说『正如所说的』等。经中所言：“过去的色，彼拉陀，应当不起执着；未来的色不应生喜爱；现前色，应对其生厌倦、离欲、灭尽、舍弃而行。”同样，“过去的受，彼拉陀，应不起执着；未来的受不应生喜爱；现前的受，应对其生厌倦、离欲、灭尽、舍弃而修行。”诸如此类，皆以此为基准进行说明。
‘‘Anapekkhanīyalakkhaṇena samānalakkhaṇattā vā khandhalakkhaṇena samānalakkhaṇattā vāti khandhāyatanavaseneva ekalakkhaṇadhammā vattabbā’’ti vattabbattā satipaṭṭhānavasenāpi vattabbāti dassetuṃ ‘‘yathāhā’’tiādi vuttaṃ. Tattha yathā yena ekalakkhaṇattena ca bhagavā āha, tathā ca tena ekalakkhaṇattena ca avuttāpi dhammā vuttā bhavantīti attho. Ye vipassakā puggalā pañcasu khandhesu niccaṃ susamāraddhā niccaṃ kāyagatāsatiṃ bhāventi, te vipassakā akiccaṃ subhasukhādikaṃ, kasivāṇijjādikammaṃ vā na sevanti, kicce asubhāsukhādike, kāyādike vā sātaccakārino hontīti bhagavā āhāti yojanā.
所谓『以不执着为特征，或以五蕴特征为共相，亦即五蕴及六入具足的本性，为一整体之共相法，则当宣说』，此乃被议说的。此亦如经文正念观法中所说『正如所说』等。其义在于：世尊虽教导以此一特征名义宣说诸法，但仍有未直接言说的法存在。那些内观者若专心于五蕴之中，恒常精勤修习身体念，不去从事恶业如卖钱行商等，又在身体等方面精进有为，则世尊称其为应当精进的良行者。
Itisaddassa cettha ekassa lopo. Iti evaṃ ‘‘yesañcā’’tiādigāthāya kesādike kāye gatāya pavattāya satiyā bhagavatā sarūpena vuttāya vijjamānāya tadavasesā vedanāgatā sati ca cittagatā sati ca dhammagatā sati ca satipaṭṭhānabhāvena ekalakkhaṇattena vuttā bhavantīti saṅkhepato niccaṃ susamāraddhā niccaṃ vedanāgatā sati ca…pe… niccaṃ cittagatā sati ca…pe… niccaṃ dhammagatā satīti vattabbāti.
此文仅就一个词的省略简要说明。如此，乃至『以及诸类如…』的偈颂中，世尊以鲜明体裁宣说，现存且未灭的正念包括入于受境的念、入于心境的念及入于法境的念，皆以一特征名义体现。简而言之，即恒常勤勉修习，恒常入于受境念，恒常入于心境念，恒常入于法境念，称为是应当宣说的。
‘‘Satipaṭṭhānavaseneva ekalakkhaṇā dhammā vattabbā’’ti vattabbattā ‘‘tathā yaṃ kiñcī’’tiādi vuttaṃ. Tattha yaṃ kiñci rūpāyatanaṃ cakkhuviññāṇena diṭṭhaṃ, yaṃ kiñci saddāyatanaṃ sotaviññāṇena sutaṃ, yaṃ kiñci gandharasaphoṭṭhabbāyatanaṃ ghānaviññāṇādittayena viññāṇena mutaṃ, iti evaṃ diṭṭhādittaye bhagavatā sarūpena vutte sati tadavasesaṃ yaṃ kiñci viññātaṃ dhammārammaṇapariyāpannaṃ rūpaṃ bhagavatā ālambitabbabhāvena ekalakkhaṇattā vuttaṃ bhavatīti attho. Atha vā yaṃ kiñci rūpāyatanaṃ diṭṭhaṃ bhagavatā vuttaṃ, tasmiṃ vutte sati tadavasesaṃ sutādikampi vuttaṃ hotīti ādiattho visuṃ visuṃ yojetabbo. Tena vuttaṃ – ‘‘diṭṭhaṃ vā sutaṃ vā mutaṃ vā’’ti.
所谓『以正念观法中之单一特征，宜当视为诸法总摄』，这是被议说的。如经所说『无论何物』，即无论何物为色法，皆由眼识所知；无论何物为声法，皆由耳识所闻；无论何物为香味之物，皆由鼻识及意识触知；诸如此类，皆由世尊以明晰体裁且整体相联的形式宣说正念。其义在于，不论所见色法如何，皆属全体且相互贯通。或曰，凡见色受者，世尊亦当宣说诸如「闻、触」等正念涵盖，故曰『见闻触受皆入于此』。总而言之，即云：「无论见闻触受，皆涵括在内」。
‘‘Kāyagatāya satiyā vuttāya tadavasesā vedanāgatāsatiādayoyeva vattabbā’’ti pucchitabbattā sattatiṃsabodhipakkhiyadhammāpi vuttā bhavantīti dassetuṃ ‘‘yathā cāha bhagavā’’tiādi vuttaṃ. Tattha yathā yena niyyānikalakkhaṇena ekalakkhaṇattena ca bhagavā āha, tathā tena ekalakkhaṇattena ca bhagavā āha, tathā tena ekalakkhaṇattena ca vuttā bhavantīti attho. ‘‘Tasmā abhijjhādomanassena abhibhūtattā iha mama sāsane, bhikkhu, tvaṃ ātāpī sampajāno satimā hutvā loke abhijjhādomanassaṃ tadaṅgappahānena vā vikkhambhanappahānena vā vineyya vinayitvā kāye kesādirūpakāye kāyānupassī kesādirūpakāyānupassī hutvā viharāhī’’ti bhagavatā vutte sati ‘‘tasmātiha, tvaṃ bhikkhu, vedanāsu vedanānupassī viharāhi ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, tasmātiha, tvaṃ bhikkhu, citte cittānupassī viharāhi…pe… domanassaṃ, tasmātiha, tvaṃ bhikkhu, dhammesu dhammānupassī viharāhi…pe… domanassa’’nti vuttaṃ bhavatīti saṅkhepattho veditabbo. Vitthārattho pana aṭṭhakathāyaṃ (netti. aṭṭha. 23) bahudhā vuttoti amhehi na vitthārito.
关于『从身念心念之正念，被说应包括入于受境念等』，此属应当回答之题意。出于此问，世尊以释怀之特征一一教化。其义在于：因嫉妒与忧惧覆蔽，故世尊教导。悉应令比库具足热诚、正知、念慧，去调伏尘劳之憍慢嫉妒等烦恼。比库应如何住于身受念，而调伏尘劳?应如何住于心念而调伏尘劳?应如何住于法念而调伏尘劳?诸如此类便是引申内容。此为简要意义，如欲详知，当参看注疏（净论注）二十三处云：关于此义多所解释，此处不再赘述。
‘‘Ekasmiṃ satipaṭṭhāne vutte kasmā cattāro satipaṭṭhānā vuttā bhaveyyu’’nti vattabbattā ‘‘ātāpīti vīriyindriya’’ntiādi vuttaṃ. Tattha ‘‘ātāpī’’ti iminā padena kāyavedanācittadhammesu pavattaṃ vīriyindriyaṃ vuttaṃ. ‘‘Sampajāno’’ti padena kāyavedanācittadhammesu pavattaṃ paññindriyaṃ vuttaṃ. ‘‘Satimā’’ti padena kāyavedanācittadhammesu pavattaṃ satindriyaṃ vuttaṃ. ‘‘Vineyya loke abhijjhādomanassa’’nti padena kāyavedanācittadhammesu pavattaṃ samādhindriyaṃ vuttaṃ, na kāyeyeva pavattaṃ. Evaṃ pakārena kāye kāyānupassino yogāvacarassa cattāro satipaṭṭhānā bhāvanāpāripūriṃ gacchantīti ce vadeyya, evaṃ sati catunnaṃ vīriyapaññāsatisamādhīnaṃ indriyānaṃ catunnaṃ satipaṭṭhānānaṃ sādhakabhāvena ekalakkhaṇattā samānalakkhaṇattā pāripūriṃ gacchantīti yojanā. Tena vuttaṃ aṭṭhakathāyaṃ – ‘‘catusatipaṭṭhānasādhane imesaṃ indriyānaṃ sabhāvabhedābhāvato samānalakkhaṇattā’’ti (netti. aṭṭha. 23).
关于『已于某一正念论说中，何以四种正念被分别说出？』对此说法为『热诚』、『正知』、『正念』与『调伏对于世间痴迷的能力』等诸因。所谓『热诚』，即身受心法中起作用之精进根；『正知』，即身受心法中起作用之智慧根；『正念』，即身受心法中起作用之念根；『调伏世间痴爱』，即身受心法中起作用之定根，非仅指身法上的定。由此来看，具此方式修习者乃得身行身观之正念道业之四根，亦即四正念众根之修学圆满者。从而针对本节经文注疏（净论注二十三处）中说：“于四正念修持中，诸根之差别虽有，然其共相为一”，则是一种断言。
§24
24. ‘‘Evaṃ vuttepi cattāro satipaṭṭhānāyeva vattabbā bhaveyyuṃ, kathaṃ sattatiṃsabodhipakkhiyadhammā vattabbā’’ti vattabbattā ‘‘catūsu satipaṭṭhānesū’’tiādi vuttaṃ. Tattha catūsu satipaṭṭhānesu yena yogāvacarena bhāviyamānesu tassa yogāvacarassa cattāro sammappadhānā bhāvanāpāripūriṃ gacchanti. Evaṃ sesesupi yojanā kātabbā. Catunnaṃ saccānaṃ bujjhanaṃ bodhaṃ, ariyamaggañāṇaṃ, bodhaṃ gacchantīti bodhaṅgamā. Bodhassa ariyamaggañāṇassa pakkhe bhavāti bodhipakkhiyā.
二十四。“即便如此，当仅依四念处修行，如何修行三十一种觉支呢？”对此的回答是“只在四念处中”。这里指的是，在四念处中，借助正念的引导，四种正精进达成修行的圆满。如此应当全面紧密结合四念处练习。从觉悟谛悟入手，即觉悟真理、认识圣道智慧，逐渐达到觉悟阶段。觉悟的诸法位于觉支阶段。
‘‘Kusalāyeva dhammā ekalakkhaṇabhāvena nīharitā kiṃ, udāhu akusalāpi dhammā’’ti pucchitabbattā ‘‘evaṃ akusalāpī’’tiādi vuttaṃ. Tattha kusalā dhammā ekalakkhaṇattena niddhāritā yathā, evaṃ akusalāpi dhammā ekalakkhaṇattena niddhāritabbāyevāti attho. ‘‘Kathaṃ niddhāretabbā’’ti pucchitabbattā pahānekaṭṭhabhāvena niddhāretabbāti dassento ‘‘ekalakkhaṇattā pahānaṃ abbhatthaṃ gacchantī’’ti āha. Tattha ekalakkhaṇattāti pahānekaṭṭhabhāvena samānalakkhaṇattā. ‘‘Katamaṃ pahānaṃ abbhatthaṃ gacchantī’’ti pucchitabbattā ‘‘catūsu satipaṭṭhānesū’’tiādi vuttaṃ.
“善法以单一特征为标志被界定，那么恶法呢？是不是也应如此界定？”此为应当询问的问题，回答是“恶法亦然”。其中“善法”以单一标志为界定，即善法的特征明确清晰；同理，“恶法”也应以单一特征加以界定。当追问“如何界定？”时，作解释说应以“放弃”作为标志，即用单一特征为放弃，说明放弃面朝向内心底层。应当问“放弃面向何处？”回答为“四念处中”。
Tattha catūsu…pe… pariññaṃ gacchantīti kāyāgatāsatipaṭṭhāne yogāvacarena bhāviyamāne sati tena yogāvacarena asubhe kesādike rūpakāye ‘‘subha’’nti vipallāso pahīyati, assa yogāvacarassa kabaḷīkārāhāro pariññaṃ gacchati, ‘‘āhārasamudayā rūpasamudayo’’ti (saṃ. ni. 3.56) vuttattā rūpakāye chandarāgaṃ pajahantassa tassa samudaye kabaḷīkārāhārepi chandarāgo pahīyatīti attho. Vedanāgatāsatipaṭṭhāne bhāviyamāne sati dukkhe ‘‘sukha’’nti vipallāso pahīyati, assa yogāvacarassa phassāhāro pariññaṃ gacchati, ‘‘phassapaccayā vedanā’’ti (ma. ni. 3.126; saṃ. ni. 2.1, 39; mahāva. 1; udā. 1; vibha. 225) vuttattā vedanāya chandarāgaṃ pajahantassa tassa paccaye phassāhāre chandarāgo pahīyati. Cittagatāsatipaṭṭhāne bhāviyamāne anicce ‘‘nicca’’nti vipallāso pahīyati, assa yogāvacarassa viññāṇāhāro pariññaṃ gacchati. Dhammagatāsatipaṭṭhāne bhāviyamāne anattani ‘‘attā’’ti vipallāso pahīyati, assa yogāvacarassa manosañcetanāhāro pariññaṃ gacchatīti visuṃ visuṃ yojetvā ekekasmiṃ pahātabbe vutte tadavasesā pahātabbā vuttā bhavanti pahātabbabhāvena ekalakkhaṇattāti attho gahetabbo.
关于四念处中的体证，譬如身体念处修行时，由于正念的观察，内心对头发、指甲等不净的错觉被消除，修行者对身体的欲望和执取便灭尽，得以获得正知。随着说法“食物因缘导致色法，色法导致食物”，疏中引申色法中渴爱与食物执断除后，渴爱亦灭。对受念处修行时，心中对苦的欢喜错觉被灭，接触的执取净除亦成正知。对心念处修炼时，错误的常住观灭除，意识得以正知。对法念处观照时，错误观念的有我见灭除，心所活动得以正知。四念处的分别观照应逐一结合，抛弃余余不净得以圆满，即是依单一特征界定放弃的含意，即应舍弃的理由。
‘‘Āhārā cassa pariññaṃ gacchantī’’ti vacane āhāresu pavattā kāmarāgadosamohā byantīkatā hontīti attho gahito. Kabaḷīkārāhārañhi ārabbha pavatte kāmarāge vijjamāne kabaḷīkārāhārassa vijānanā nattheva, tasmiṃ kāmarāge pana pahīne parijānanā bhavatīti. Sesāhārajānanampi eseva nayo. Yassa yogāvacarassa satipaṭṭhānā bhāvitā, vipallāsā pahīnā, āhāraparijānanā uppannā, so yogāvacaro upādānehi anupādāno bhavati. Subhasaññite hi kāye kāmupādānaṃ visesena bhavatīti subhasaññito kāyo kāmupādānassa vatthu, kāyagatāya satiyā anusaritabbo asubhasaññito kesādi kāmupādānassa vatthu na hotveva. Sukhavedanāya assādavasena diṭṭhupādānaṃ bhavatīti sukhasaññitā vedanā diṭṭhupādānassa vatthu, vedanāgatāya pana satiyā anupassitabbā vedanā diṭṭhupādānassa vatthu na hotveva. ‘‘Cittaṃ nicca’’nti diṭṭhigahaṇavasena tassa tassa attano sīlavatavasena parisuddhīti parāmasanaṃ hotīti cittaṃ sīlabbatupādānassa vatthu, cittagatāya pana satiyā anupassitabbaṃ cittaṃ sīlabbatupādānassa vatthu na hotveva. Dhamme nāmarūpaparicchedena yathābhūtaṃ apassantassa dhammesu attābhiniveso hotīti dhammā attavādupādānassa vatthu, dhammagatāya pana satiyā anupassitabbā dhammā attavādupādānassa vatthu na honti eva. Tasmā catūsu satipaṭṭhānesu bhāviyamānesu upādānehi anupādāno bhavatīti vuttanti adhippāyo gahetabbo.
“因缘令其具正知”等句中，因缘指的是诸欲火、嗔恚、愚痴等烦恼被消除。缘于烦恼消除，烦恼之根——烦恼结亏损，因而烦恼结不再能发用。起初烦恼深重时难以明了，烦恼被断时，才知此断灭之理。余余烦恼也是如此。修习正念者，错乱执见灭除，正知得生，则修行者对所取法无所依恋。因为身体被美好观念所见时，会特别生起欲取；但身体被不净观念所观察时，则无此欲取。快乐受以其先驱引发感受舍取，心以其自持力量舍弃见取。法以对五蕴真实观察令执着息灭。综上，四念处修行时，修者因缘诸欲离，故不生取执，此为住心的原则。
‘‘Yena yogāvacarena satipaṭṭhānā bhāvitā, so yogāvacaro upādānehiyeva anupādāno bhavatī’’ti pucchitabbattā yogādīhipi visaṃyutto bhavatīti dassetuṃ ‘‘yogehi ca visaṃyutto’’tiādi vuttaṃ. Tattha yogehi cāti kāmayogabhavayogadiṭṭhiyogaavijjāyogehi ca. Visaṃyuttoti tadaṅgappahānavikkhambhanappahānasamucchedappahānavasena vigato, vimutto ca bhavatīti attho. Subhasaññito hi rūpakāyo kāmarāgassa vatthu hoti, kāyagatāya pana satiyā anupassitabbo kāyo kāmarāgassa vatthu na hotveva. ‘‘Sukho’’ti vā ‘‘sukhahetū’’ti vā gahaṇīyo bhavo bhavarāgassa vatthu hoti, vedanāgatāya pana satiyā anupassitabbo bhavo bhavarāgassa vatthu na hoti. ‘‘Attā’’ti abhinivisitabbaṃ cittaṃ diṭṭhiyogassa vatthu hoti, cittagatāya pana satiyā anupassitabbaṃ cittaṃ diṭṭhiyogassa vatthu na hoti. Vinibbhogassa dukkarattā, dhammānaṃ dhammamattatāya ca duppaṭivijjhattā avinibbhujitabbā, dhammamattatāya appaṭivijjhitabbā dhammā avijjāyogassa vatthu honti, dhammagatāya pana satiyā anupassitabbā dhammā avijjāyogassa vatthu na honti. Tasmā catusatipaṭṭhānānupassako ‘‘yogehi ca visaṃyutto’’ti vutto. Ayaṃ nayo āsavehi ca anāsavo bhavati, oghehi ca nitthiṇṇo bhavatīti etthāpi yojetabbo.
当问“依何引导的正念修行者，称为断除执取者？”回答说：“是离断正业（身）、正语（语）、正见等烦恼连结者。”所谓离断，意即弃除五盖障碍、烦恼集合与断除等，以致得解脱。因身体若被善见（如不净相见）观察时，则消除身的欲取；对受则是以苦为乐的见取消除。对心则是弃除有关我的执见；对法则是勿执自我等见。身受心法三界因见取不足，亦难发执著，所以说正念令断烦恼。故四念处修习者游离诸烦恼，以断除执著获解脱，此理应当仔细理解。
Ganthehi ca vippayutto bhavatīti ettha pana subhasaññito rūpakāyo abhijjhākāyaganthassa vatthu, kāyagatāya pana satiyā anupassitabbo rūpakāyo abhijjhākāyaganthassa vatthu na hoti. Dukkhadukkhavipariṇāmadukkhasaṅkhāradukkhabhūtā vedanā byāpādakāyaganthassa vatthu honti, tena vuttaṃ – ‘‘dukkhāya vedanāya paṭighānusayo anusetī’’ti (ma. ni. 1.465). Vedanāgatāya pana satiyā anupassitabbā vedanā byāpādakāyaganthassa vatthu na hoti. ‘‘Cittaṃ nicca’’nti abhinivesavasena sassatassa ‘‘attano sīlena suddhi, vatena suddhī’’ti parāmasanaṃ hoti, tasmā ‘‘nicca’’nti gahitaṃ cittaṃ sīlabbataparāmāsakāyaganthassa vatthu, cittagatāya pana satiyā anupassitabbaṃ cittaṃ sīlabbataparāmāsassa vatthu na hoti. Dhammānaṃ sappaccayanāmarūpasabhāvassa adassanato bhavadiṭṭhivibhavadiṭṭhi hoti, tasmā ‘‘idaṃ sacca’’nti abhinivisitabbā dhammā idaṃsaccābhinivesakāyaganthassa vatthu, dhammagatāya pana satiyā anupassitabbā dhammā idaṃsaccābhinivesakāyaganthassa vatthu na honti, tasmā catusatipaṭṭhānānupassako ‘‘ganthehi ca vippayutto’’ti vutto.
又说因缘令修行者断除忿恨贪欲嗔恚等烦恼缠结。由于身体被善见观察时，欲取的结缔受制；但因身受念之不足，善见难生，烦恼残余。因痛苦及苦的变化而生烦恼结缔，于苦之因受谛，具断怨恨之法。因观察受念不足，烦恼难断。心因固执“我”常有观念而生烦恼结缔，故称常执着结缔；但因修习非恒见忏悔，则此结不可久持。因对法眾细分观察不足，心生我执贪著，此亦烦恼结缔。综上所述，四念处的修行除诸烦恼结缔，离欲息怒者，得断爱亦，当以此为修习法。
Subhasaññito ca kāyo rāgasallassa vatthu, kāyagatāya pana satiyā anupassitabbo kāyo rāgasallassa vatthu na hoti. Sukhasaññitāya vedanāya doso hoti, tasmā vedanā dosasallassa vatthu, vedanāgatāya pana satiyā anupassitabbā vedanā dosasallassa vatthu na hoti. ‘‘Cittaṃ attā’’ti gahetvā ‘‘attā seyyo’’tiādivasena pavattassa mānasallassa cittaṃ vatthu, cittagatāya pana satiyā anupassitabbaṃ cittaṃ mānasallassa vatthu na hoti. Dhammānaṃ sappaccayanāmarūpasabhāvassa ajānanato dhammā mohasallassa vatthu, dhammagatāya pana satiyā anupassitabbā dhammā mohasallassa vatthu na honti, tasmā catusatipaṭṭhānānupassako ‘‘sallehi ca visallo bhavatī’’ti vutto.
对身体有善法的认识，是贪欲的根本；但凭入身的正念，应当不去观察身体为贪欲的根本。对快乐的认识，则是嗔恨的根本，所以快乐乃是嗔恨根本的根源；但凭入受的正念，应当不去观察受为嗔恨的根本。“心即我”以此见解起心动念时，便是心之根本；但凭入心的正念，应当不去观察心为心之根本。由于无明不知法的缘起、名色本质，法为痴惑的根本；但凭入法的正念，应当不去观察法为痴惑的根本，故称四念处正观者“远离根本”。
‘‘Āhārā cassa pariññaṃ gacchantī’’ti ācariyena vuttaṃ, ‘‘kiṃ pana āhārāva assa yogāvacarassa pariññaṃ gacchanti, udāhu aññepī’’ti pucchitabbattā viññāṇaṭṭhitiyo ca assa yogāvacarassa pariññaṃ gacchantīti dassetuṃ ‘‘viññāṇaṭṭhitiyo cassa pariññaṃ gacchantī’’ti vuttaṃ. Yena yogāvacarena cattāro satipaṭṭhānā bhāvitā, tassa yogāvacarassa kāyavedanācittadhammāva pariññaṃ gaccheyyuṃ, na viññāṇaṭṭhitiyoti ce vadeyya kāyānupassanādīhi ca kāyavedanācittadhammesu pariññātesu saññāyapi pariññātabbabhāvato. Sā hi vedanācittasaṅkhātena dhammesu pariññātesu avinābhāvato pariññātāvāti.
老师说：“食物能增长成熟（正知正见）”，又问：“那么，何等食物为修习者增长成熟？请举例。”为了说明“识所依缘亦增长成熟”，回答说：“识所依缘增长成熟。”借此，若修习者修持四念处，彼修习者该当对身、受、心、法的法门增长成熟，而非仅偏重识所依缘。若说识所依缘该增长成熟，则对身、受、心等所缘法，熟悉觉知之念亦应增长成熟。因由受心所构成的法，如果觉知不离受心应熟悉之理，谓之真正成熟。
Yena cattāro satipaṭṭhānā bhāvitā, so yogāvacaro upādānehi anupādāno ca, yogehi visaṃyutto ca, khandhehi vippayutto ca, āsavehi anāsavo ca, oghehi nitthiṇṇo ca, sallehi visallo ca bhavatīti vutto, ‘‘kiṃ pana tathāvidhova hoti, udāhu aññathāpī’’ti pucchitabbattā agatimpi na gacchatīti dassento ‘‘agatigamanehi ca na agatiṃ gacchatī’’ti āha. Subhādisaññite rūpakāye apekkhamāno puggalo chandāgatiṃ gacchatīti subhādisaññito rūpakāyo visesato chandāgatiyā vatthu hoti, kāyānupassanāsatipaṭṭhānena pana anupassitabbo assāsapassāsādiko kāyo chandāgatiyā vatthu na hoti, tasmā kāyānupassanāsatipaṭṭhānabhāvanaṃ bhāvento puggalo chandāgatiṃ na gacchati. Sukhavedanassādavasena vedayamāno tadabhāvena byāpādaṃ āgacchatīti sukhavedanā dosāgatiyā vatthu hoti, vedanānupassanāsatipaṭṭhānena pana anupassitabbā vedanā dosāgatiyā vatthu na hoti , tasmā vedanāsatipaṭṭhānabhāvanaṃ bhāvento puggalo dosāgatiṃ na gacchati. Santatighanavasena ‘‘niccaṃ, dhuva’’nti gahitaṃ cittaṃ mohassa vatthu hoti, cittānupassanāsatipaṭṭhānena pana anupassitabbaṃ cittaṃ mohassa vatthu na hoti, tasmā cittānupassanāsatipaṭṭhānabhāvanaṃ bhāvento puggalo dosāgatiṃ na gacchati. Vibhajitvā dhammasabhāvaṃ ajānantassa bhayaṃ jāyatīti vibhajitvā ajāniyasabhāvā dhammā bhayassa vatthu honti, dhammānupassanāsatipaṭṭhānena pana anupassitabbā vibhajitvā jānitabbā dhammā rāgassa vatthu na honti, tasmā dhammānupassanāsatipaṭṭhānabhāvanaṃ bhāvento puggalo bhayāgatiṃ na gacchati. Evaṃ pahātabbabhāvena ekalakkhaṇe akusalepi dhamme nīharitvā idāni nigametuṃ ‘‘evaṃ akusalāpi dhammā ekalakkhaṇattā pahānaṃ abbhatthaṃ gacchantī’’ti puna vuttaṃ.
若四念处具足修习，修习者便远离执著与非执著、分别与不分别、烦恼与无烦恼、浊流与超越，处于解脱、清净之境，所谓“远离根本”。若质问是否亦有例外，如他法不同，其示意曰：“无所去处者亦无去。”对身体生起善知识所知之欲望即为“身体欲行”根本，因入身的正念不能观察呼吸等身体法为欲行根本，故修持身念处者不生此欲望。以苦受而生嗔，故苦为嗔根本，因入受念者不能观察受为嗔根本，故修受念者不生嗔。以心的沉重坚固为痴根源，因入心念者不能观察心为痴根本，故修心念者不生嗔。分别无明而把法分裂，则生惧，故分法者当以正念观察法之本质，无明不识者法为惧的根本，因修法念者不能观察法为贪的根本，故修法念者不生恐惧。以上如是，尽除一切不善根，得以断除，不善法因止息而灭，故再说“如是诸不善法断除已往向灭”。
Bhāvetabbesu dhammesu ekadesesu vutte tadavasesāpi bhāvetabbā dhammā ekalakkhaṇattā nīharitvā vattabbā, pahātabbesupi dhammesu ekadese vutte tadavasesāpi dhammā pahātabbā ekalakkhaṇattā nīharitvā vattabbāti ācariyena vuttā, amhehi ca ñātā, ‘‘aññathāpi yadi vattabbā siyuṃ, tepi vadathā’’ti vattabbabhāvato aññenapi pariyāyena lakkhaṇahārassa udāharaṇāni dassetuṃ ‘‘yattha vā panā’’tiādi vuttaṃ . Tattha yattha yassaṃ rūpekadesadesanāyaṃ rūpindriyaṃ ruppanalakkhaṇaṃ cakkhundriyādijīvitindriyapariyosānaṃ aṭṭhavidhaṃ indriyaṃ rūpekadesaṃ bhagavatā desitaṃ. Tattheva tassaṃ rūpekadesadesanāyaṃ rūpadhātu ruppanalakkhaṇā cakkhudhātādiphoṭṭhabbadhātupariyosānā dasavidhā rūpadhātu ruppanalakkhaṇena ekalakkhaṇattā desitā. Sabbo rūpakkhandho ca desito. Rūpāyatanaṃ ruppanalakkhaṇaṃ cakkhāyatanādiphoṭṭhabbāyatanapariyosānaṃ dasavidhaṃ āyatanaṃ ruppanalakkhaṇena ekalakkhaṇattā bhagavatā desitaṃ.
老师说：“在应修习的法中，某一法得以具足修持时，其他法亦当统一以该法特征加以修行；应舍弃的法中，某一法得以舍弃时，其他也应舍弃，皆以该法特征为准。”我们这些亲近者，请以其他方式作示范，“例如‘至少……’”。就此，身的特定处所的呈现，即色根，乃眼根等八种根的尽头，这是佛所说色根。严格来说，针对身根所处色根、色根特征，眼根等诸根所摄种种现象的十类色法特征，皆为佛所单一特征教说。全体色蕴皆已宣说。色处即色的特征，是眼处等八处根的完结，是佛以色相之统一特征所说。
Yattha vā pana yassaṃ vedanekadesadesanāyaṃ sukhā vedanā bhagavatā desitā, tattha tassaṃ vedanekadesadesanāyaṃ sukhindriyañca desitaṃ, somanassindriyañca desitaṃ, dukkhasamudayo ariyasaccañca desitaṃ sukhavedanābhāvena ekalakkhaṇattā. Yattha vā pana yassaṃ vedanekadesadesanāyaṃ dukkhā vedanā bhagavatā desitā, tattha tassaṃ vedanekadesadesanāyaṃ dukkhindriyañca desitaṃ domanassindriyañca desitaṃ, dukkhaṃ ariyasaccañca desitaṃ dukkhavedanābhāvena ekalakkhaṇattā. Yattha vā pana yassaṃ vedanekadesadesanāyaṃ adukkhamasukhā vedanā bhagavatā desitā, tattha tassaṃ vedanekadesadesanāyaṃ upekkhindriyañca desitaṃ, sabbo paṭiccasamuppādo ca desitoti yojanā kātabbā.
就某一受处中，佛说愉悦受，随之亦说愉悦根和欢喜根，亦以此之愉悦受为基础而说诸圣谛的苦集谛，以愉悦受为统一特征。又某一受处中佛说苦受，亦说苦根与苦恼根，以苦之圣谛为基础并以苦受为标志。再就某一受处佛说无苦无乐受，亦说无喜根，以平等无分别根说一切缘起，须做联系提醒。
Yassaṃ desanāyaṃ adukkhamasukhā vedanā desitā, tassaṃ desanāyaṃ upekkhindriyaṃ desitaṃ hotu samānalakkhaṇattā, ‘‘kena paṭiccasamuppādo desito bhaveyyā’’ti vattabbabhāvato ‘‘kena kāraṇenā’’ti pucchitvā kāraṇaṃ dassetuṃ ‘‘adukkhamasukhāyā’’tiādi vuttaṃ. Tattha adukkhamasukhāya vedanāya hi yasmā avijjā anuseti, tasmā avijjā desitā hoti. Avijjāya ca desitāya avijjāmūlako sabbopi paṭiccasamuppādo ‘‘avijjāpaccayā saṅkhārā…pe… dukkhakkhandhassa samudayo hotī’’ti desitova hotīti adhippāyo daṭṭhabbo.
若就某一教义说无苦无乐受时，也须说其无喜根，确保平等标识。因“由何因缘缘起”是说明本义，应回答“由无苦无乐（之受）”。由无苦无乐受不能契入无明，故无明被示现为根本。以无明为根本而示现所有缘起，“由无明所缘行……生苦蕴之生”的说法呈现为压倒性教理。
‘‘Avijjāpaccayā saṅkhārā…pe… samudayo hotī’’ti anulomavasena pavatto yo paṭiccasamuppādo desitoti ācariyena vutto, ‘‘yadi tathā pavatto so ca paṭiccasamuppādo desito, evaṃ sati sabbo ca paṭiccasamuppādo desito’’ti na vattabboti codanaṃ manasi katvā ‘‘so cā’’tiādi vuttaṃ. Tattha yo ca anulomavasena pavatto, so ca sarāgasadosasamohasaṃkilesapakkhena hātabbo. Yo ca paṭilomavasena ‘‘avijjāya tveva asesavirāganirodhā saṅkhāranirodho’’tiādiko pavatto, so ca vītarāgavītadosavītamohaariyadhammehi hātabbo. Yo ca anulomapaṭilomavasena pavatto, so ca tadubhayehi hātabbo. Tasmā ‘‘sabbo ca paṭiccasamuppādo desito’’ti vattabbovāti adhippāyo gahetabbo.
『无明为缘，行……诸行集起』如是顺行法解释缘起，谓受持师教言：若如实转起者，亦如是宣说缘起，若具足正念，则整个缘起皆已宣说。对此不应认为“亦如是”有加减义，须依心中提醒而知。于此，若是顺行法起者，当断除贪欲、嗔恚、痴惑混杂之习气。若是逆行法起者，即谓“唯于无明，断尽无余，行断灭”等之义者，当斩断无贪无嗔无痴之圣法。若是顺逆二法相应起者，则应断除两方。故当言“诸缘起皆已宣说”，此见解应当采纳。
‘‘Ye dhammā ekalakkhaṇā, tesaṃ dhammānaṃ ekasmiṃ dhamme vutte avasiṭṭhā dhammā vuttā bhavantītiādinā (netti. 23) ācariyena yā lakkhaṇahārayojanā vuttā, sāva kātabbā, na aññathā kātabbā’’ti pucchitabbabhāvato aññathāpi lakkhaṇahārayojanā kātabbāyevāti dassetuṃ ‘‘evaṃ ye dhammā’’tiādi vuttaṃ. Tattha ye pathavīādayo rūpadhammā, ye phassādayo arūpadhammā sandhāraṇādikiccato saṅghaṭṭanādikiccato ekalakkhaṇā, tesaṃ rūpārūpadhammānaṃ ekasmiṃ dhamme vutte avasiṭṭhā rūpārūpadhammā vuttā bhavanti. Ye pathavīādayo rūpadhammā, ye phassādayo arūpadhammā kakkhaḷādilakkhaṇato phusanādilakkhaṇato ekalakkhaṇā, tesaṃ rūpārūpadhammānaṃ ekasmiṃ dhamme vutte avasiṭṭhā rūpārūpadhammā vuttā bhavanti. Ye dhammā ruppanasāmaññato namanasāmaññato aniccādisāmaññato vā khandhāyatanādisāmaññato vā ekalakkhaṇā, tesaṃ saṅkhatadhammānaṃ ekasmiṃ saṅkhatadhamme vutte avasiṭṭhā dhammā vuttā bhavanti. Ye saṅkhatadhammā bhaṅguppādato saṅkhato cutūpapātato samānanirodhuppādasaṅkhatato vā cutūpapātato ekalakkhaṇā, tesaṃ saṅkhatadhammānaṃ ekasmiṃ saṅkhatadhamme vutte avasiṭṭhā saṅkhatadhammā vuttā bhavantīti atthayojanā kātabbā.
『所有法一相具足』，意谓诸法之中，已在某一法中陈说具足一相者即称为法，乃至问及此义时，请作此理解：“诸法无他，皆含一相具足。”其中如大地诸色法及触等非色法，因缘等所致，属形色与非形色之合成法，当在一法中称谓，谓之色非色法。又大地色法及触非色法，因坚硬等相及触感相而一相具足，也当如此称谓。同理，诸法属色相与非色相，柔软坚固、变化不常、依五蕴六入等皆具一般相，这类名为合成法者，皆在某法中包含。又合成法因生灭坏落等而断灭，一切断灭相亦属一相，则诸合成法及断灭法，皆能包含一相具足，此义可为词义连接所用。
Kiccato ca lakkhaṇato cātiādīsu ca-saddena sahacaraṇasamānahetutādayo saṅgahitāti daṭṭhabbā . Sahacaraṇādīsu ca yaṃ vattabbaṃ, taṃ ‘‘nānattakāyanānattasaññino (dī. ni. 3.341, 357, 359; a. ni. 9.24), nānattasaññānaṃ amanasikārā’’tiādīsu sahacāritāya saññāsahagatā dhammā niddhāritātiādinā vuttameva.
又言『依照必要以及相状』等语，当见为『伴随同伴诸因等结合』之谓。就诸伴随因缘所应言说者，乃『异体躯异见（见经录三处注）、异识念不注意』等名所说，谓众行中同伴之诸法，已定出于伴随识见故而存在之义，亦得此种说法。
‘‘Ekasmiṃ dhamme sarūpato vutte ekalakkhaṇādito avasiṭṭhadhammānampi vuttabhāvo kena amhehi jānitabbo saddahitabbo’’ti vattabbabhāvato ‘‘tenā’’tiādi vuttaṃ. Tattha tena avasiṭṭhadhammānampi vuttabhāvena ‘‘vuttamhi ekadhamme’’tiādikaṃ yaṃ vacanaṃ āyasmā mahākaccāno āha, tena vacanena tumhehi avasiṭṭhānampi vuttabhāvo jānitabbo saddahitabboti vuttaṃ hoti.
据所言『在一法中已陈说与色相同等一相具足法，亦称具足法』，其意为何？须从此处言说之『如是』起解。大师长老玛哈咖吒那所说『于所说法中具足法』之言，意谓从尔等可知即使是相同一法中的具足法，也应明白及信受。
‘‘Ettāvatā ca lakkhaṇahāro paripuṇṇo, añño niyutto natthī’’ti vattabbattā ‘‘niyutto lakkhaṇo hāro’’ti vuttaṃ. Tattha yassaṃ pāḷiyaṃ ekasmiṃ dhamme vutte avasiṭṭhadhammāpi yena lakkhaṇahārena niddhāritā, tassaṃ pāḷiyaṃ so lakkhaṇo hāro niyutto niddhāretvā yojitoti attho daṭṭhabboti.
『如此一相聚集完善，未有所附加』是论断时，随即言『未有所附加一相』存在。此处谓于巴利语中诸法在一法中所说具足法，依相聚集且以附加一相显出其义，此理为观所见，即以此法相显明。
Iti lakkhaṇahāravibhaṅge sattibalānurūpā racitā · 如是于相论分别中，依力能所造之
Vibhāvanā niṭṭhitā. · 阐释已完成。
Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.
然学者应依八讲论注，详尽分解深义以求彻底了解。
6. Catubyūhahāravibhaṅgavibhāvanā6. 四部论分别之阐释
§25
25. Yena yena saṃvaṇṇanāvisesabhūtena lakkhaṇahāravibhaṅgena suttatthehi samānatthā vibhattā, so saṃvaṇṇanāvisesabhūto lakkhaṇahāravibhaṅgo paripuṇṇo, ‘‘katamo catubyūhahāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo catubyūho hāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu. Katamoti katamo saṃvaṇṇanāviseso catubyūho hāro catubyūhahāravibhaṅgo nāmāti viññeyyo. Tena vuttaṃ – ‘‘tattha katamo catubyūho hāroti catubyūhahāravibhaṅgo’’ti (netti. aṭṭha. 25). ‘‘Iminā catubyūhahārena katamassa neruttādayo gavesitabbā’’ti pucchitabbattā ‘‘byañjanenā’’tiādi vuttaṃ. Tattha byañjanenāti catubyūhahārassa suttassa visesato byañjanavicayabhāvato ‘‘byañjanā’’ti vohāritena iminā catubyūhahārena suttassa neruttañca, suttassa adhippāyo ca, suttassa nidānañca, suttassa pubbāparasandhi ca saṃvaṇṇentehi gavesitabboti attho.
25. 借助于各种不同的释义特点、标志省略的分析以及经典中相同意义的章节分段，这些释义特点完全具足后，如有人问“何为四种集省略的分别？”则应回答“此处所谓四种集省略者”以及类似言说。这里的“此处者”，指的是十六种讲述省略的章节等。所谓“何者”，是指什么样的区别，此区别被称为四种集省略。基于此教示说：“此处所谓四种集省略者，称为四种集省略”。（取自《净智·第八书·第25章》）若问：“借此四种集省略，相关的讲释及词义解释应如何查索？”则回答“由韵文释义”及其等。这里“韵文释义”指的是四种集省略经典中特别以韵文分解的性质，以此韵文释义作为经文释义、经文主旨、经文出处、前后连续章节解释的依据而应予查索。
‘‘Catubyūhahārena gavesitabbesu neruttādīsu katamaṃ suttassa gavesitabbaṃ nerutta’’nti pucchitabbattā ‘‘tattha katamaṃ nerutta’’ntiādi vuttaṃ. Tassattho – tattha tesu iminā catubyūhahārena gavesitabbesu neruttādīsu katamaṃ suttassa neruttaṃ nibbacanaṃ nāmāti ce puccheyya? Suttassa yā nirutti niddhāretvā vuttā sabhāvapaññatti gavesitabbā, idaṃ sabhāvaniruttibhūtaṃ nibbacanaṃ neruttaṃ nāmāti. ‘‘Yā nirutti neruttaṃ nāmāti vuttā, kā pana sā niruttī’’ti pucchitabbattā ‘‘padasaṃhitā’’ti vuttaṃ. Padesu saṃhitā yuttā padasaṃhitā. Yathā yathā suttattho vattabbo, tathā tathā yā sabhāvanirutti pavattā, sā pavattā sabhāvaniruttiyeva nirutti nāmāti yojanā. ‘‘Kā pana sā sabhāvaniruttī’’ti pucchitabbattā ca ‘‘yaṃ dhammānaṃ nāmaso ñāṇa’’nti vuttaṃ. Yaṃ yāya kāraṇabhūtāya nāmapaññattiyā dhammānaṃ neyyānaṃ nāmaso pathavīnāmādinā vā phassanāmādinā vā khandhanāmādinā vā vividhena nāmena atthadhammādīsu kusalassa puggalassa ñāṇaṃ pavattati, sā kāraṇabhūtā nāmapaññatti sabhāvanirutti nāmāti attho. Yanti ca liṅgavipallāso, yāyāti attho. ‘‘Liṅgapakatidhammānaṃ nāmaso pavattamānaṃ ñāṇaṃ vivaritvā kathehī’’ti vattabbattā ‘‘yadā hī’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana ‘‘yadā hi bhikkhūtiādinā ‘dhammānaṃ nāmaso ñāṇa’nti padassa atthaṃ vivaratī’’ti (netti. aṭṭha. 25) vuttaṃ. Tassattho aṭṭhakathāyaṃ vibhajitvā vuttovāti na vicārito.
若问：“四种集省略中所需查索的讲释和词义解释具体应查什么讲释？”则回答“对应所述讲释称之为讲释的最终目的”。倘若发问：“讲释中所称的最终目的为何？”则说，所讲释所列举且表达的本质定义，便是应查的实际目的，该目的即称作由讲释而生起的最终释义。若问：“所称讲释者，是什么？”则回答“由词句组合而成”。词句组合即词语依次衔接，有其连带性与组合性。如同根据经文本义悉心说明的讲释，从其具体生起的讲释即被称为此讲释，并以此来归约连贯称为讲释。若问：“何谓此讲释？”则说“即为法的名称和智慧”。所谓“法的名称和智慧”，指由因缘而起的、由名称约定的诸法智慧，诸如由土地名称、水名称、色名称、色蕴名称等多种名相，以此安立诸法妙义的清明解知，此因缘名称即称为讲释义理。名称本身和意义会随着词形变化而变化。“诸标志及其变形的名称所成智慧阐明，应以何种方式说明呢？”经论中说，“当时诸比库说‘法的名称和智慧’时，便详细解说此语的意义。”（取自《净智·第八书·第25章》）本处讨论并未更深入细分划分。
§26
26. Neruttaṃ ācariyena vibhattaṃ, amhehi ca ñātaṃ ‘‘katamo sutte gavesitabbo bhagavato adhippāyo’’ti pucchitabbattā ‘‘tattha katamo adhippāyo’’tiādi vuttaṃ. Tassattho pākaṭo. Apica ‘‘dhammo have rakkhatī’’tiādīsu yena puggalena attanā rakkhitena dhammena rakkhitabbabhāvo icchito, so dhammaṃ rakkhissatīti bhagavato adhippāyo. Yo puggalo duggatito muccitukāmo, so dhammaṃ rakkhissatīti bhagavato adhippāyo.
26. 对于讲释所分析的讲语，且我们已知“应从何种经文查索世尊的主旨及其讲说？”一问时，回答“何为主旨？”等。其意义非常明显。又如“‘法必受护’”等经文开头言，乃指愿由该菩萨以自护法的心而得护持者，即是世尊讲示的主旨。欲出离恶道者，则同样是此世尊主旨：愿护持佛法。
Coro yathā sandhimukhe gahitotiādīsu yo coro ghātanato muccitukāmo, so corakammaṃ na karissatīti bhagavato adhippāyo. Yo puggalo apāyādidukkhato muccitukāmo, so pāpakammaṃ na karissatīti bhagavato adhippāyo.
就如窃贼在关口被擒，欲脱死劫者，必不行窃盗行为，亦即世尊的主旨。欲去极苦者，自当不作恶业，亦是世尊所讲的主旨。
Sukhakāmānītiādīsu ye puggalā sukhaṃ icchanti, te parahiṃsanato vivajjissantīti bhagavato adhippāyo.
诸渴望快乐之人，在此世若欲真得安乐，必远离伤害他人之行，此亦世尊讲话的总要旨。
Middhī yadā hoti mahagghaso cātiādīsu ye puggalā punappunaṃ pavattamānajātijarāmaraṇato muccitukāmā, te bhojane mattaññuno bhavissanti, santuṭṭhā bhavissanti, suddhājīvā bhavissanti, pātimokkhasaṃvarasīlasampannā bhavissanti, atandino bhavissanti, vipassakā bhavissanti, sagāravā sappatissā bhavissantīti bhagavato adhippāyo.
当人懈怠丧志、纵欲放逸时，欲由重复生死老死得解脱者，应少饮食、知足、过清净生活、恪持戒律、勤精进、修内观，依法觉悟、勤作善行，不懈怠，保持清净身心者，即为世尊教言。
Appamādo amatapadantiādīsu ye puggalā maccuno bhāyanti, nibbānamicchanti, te puggalā dānasīlabhāvanākammesu appamattā bhavissantīti bhagavato adhippāyo.
那些对不谨慎等坏行恐惧死亡、渴求涅槃的众生，在布施、持戒、修心等功德事业上将会做到不疏忽谨慎，这是世尊的教示。
§27
27. Sutte gavesitabbo adhippāyo ācariyena vibhatto, amhehi ca viññāto, ‘‘katamaṃ suttassa gavesitabbaṃ nidāna’’nti pucchitabbattā ‘‘tattha katamaṃ nidāna’’ntiādi vuttaṃ. Tattha nidānanti phalaṃ nīharitvā detīti nidānaṃ. Kiṃ taṃ? Kāraṇaṃ. Dhaniyoti dhanavaḍḍhanakāraṇe niyuttoti dhaniyo. Gopālakoti gāvo issarabhāvena pāleti rakkhatīti gopālako. Upadhīhīti puttagoṇādīhi (su. ni. aṭṭha. 1.33). Narassāti puttimantassa vā gopālakassa vā narassāti ca padaṭṭhānavasena vā yebhuyyavasena vā gāthāyaṃ āgatavasena vā vuttaṃ, nāriyāpi upadhīhi nandanā atthevāti daṭṭhabbā.
27. 关于经文应当探寻的教义，老师已经揭示，我们也明白应问“应当探寻的是何经？”，“经中为何为因？”等问题。这里因，即结果之因。所谓财富者，是财富增长的因。所谓牧牛者，是以主人身份守护牛只的牧牛者。所谓条件者，是指子孝粮等（见释义）。“人”者，是指生有子嗣或牧牛者，或指立足现实地位等多种释义，在诗句中皆有说法，女性作条件亦应如此理解。
Iminā vatthunāti upadhisaṅkhātena imināva puttagavādinā vatthunā. Vasati pavattati nandanā ettha puttagoṇādiketi vatthu. Nandanaṃ nīharitvā deti puttagoṇādikanti nidānanti atthaṃ gahetvā dhaniyo ‘‘upadhīhi narassa nandanā’’ti āha. Bhagavā pana ‘‘vasati pavattati socanā ettha puttagoṇādikehi vatthu, socanaṃ nīharitvā deti puttagoṇādikanti nidāna’’nti atthaṃ gahetvā ‘‘upadhīhi narassa socanā’’ti āha. Pariggahīyateti pariggahaṃ. Kiṃ taṃ? Puttagoṇādikaṃ, taṃ pariggahaṃ ‘‘upadhī’’ti āha, na kilesūpadhikāyakhandhūpadhinti.
这里所说“此物”，为条件聚合中称谓的物。居住、流转、爱恋，此处皆指子嗣粮等条件的内容。去除爱恋，则表示子嗣粮等为因之意。财富者简称说“以条件为人之爱恋”。然世尊解说为“居住、流转、忧思，此处以子嗣粮等为条件，去除忧思，则为子嗣粮等果”。“条件”指一切所有条件，非烦恼或染污之条件。一切色身诸蕴非此所指条件。
Upadhīsūti khandhasaṅkhātesu kāyesu. Kāyaṃ ‘‘upadhī’’ti āha, na puttagavādikaṃ, na pariggahaṃ.
条件指聚合于身之诸蕴，此身称为条件，并非指子嗣粮等，亦非指所附着物。
Bāhiresuvatthūsūti maṇikuṇḍalaputtadārādīsu vatthūsu.
外在条件，即珠宝、耳环、儿女、妻妾等外在之物。
Kāmasukhanti kāmanīyesu assādasukhavasena pavattā taṇhā. Bāhiravatthukāya taṇhāyāti kāmanīyesu bāhiravatthūsu assādasukhavasena pavattāya taṇhāya.
欲乐者，即对可欲之物生起追求之乐的渴爱。意为在外在欲乐对象外所生起的因缘乐渴爱。
Ajjhattikavatthukāyāti rūpakāyasaṅkhāte ajjhattikavatthumhi abhinandanavasena pavattāya.
内在所缘之身者，谓色法所构成之内在所缘，因欢喜而起行。
Puna ajjhattikavatthukāyāti pañcakkhandhasaṅkhāte ajjhattikavatthumhi sinehavasena pavattāya.
复次，内在所缘之身者，谓五蕴所构成之内在所缘，以爱染而起行。
Gavesitabbaṃ nidānaṃ vibhattaṃ, amhehi ca ñātaṃ, ‘‘katamo gavesitabbo pubbāparasandhī’’ti pucchitabbattā tattha katamo pubbāparasandhī’’tiādi vuttaṃ. Tattha tatthāti tesu neruttādhippāyanidānapubbāparasandhīsu. Yathāti yena andhakārādinā sabhāvena ‘‘kāmandhā…pe… mātara’’nti yaṃ kāmataṇhaṃ bhagavā āha, ayaṃ kāmataṇhā tathā tena andhakārādinā sabhāvena ‘‘kāmandhā…pe… mātara’’nti gāthā vuttāti yojanā.
须考察缘起之因，此为我等所知，问曰：‘何为所求之缘？何为彼缘起？’等语。其文云：彼处，即于彼处所得三昧之因及所依止者。比如，世尊以无明等暗昧覆盖，呼曰‘目盲者……’者，谓此欲爱。因欲爱故，彼无明暗昧分别故，称呼‘目盲者……’等偈语，是为连接义。
Gāthāttho pana – kāmetīti kāmo, kāmataṇhā, kāmena atthassa ajānanatāya dhammassa, apassanatāya ca andhāti kāmandhā. Kāmataṇhāsaṅkhātena jālena atthadhammānaṃ ajānanāpassanena sañchannā paliguṇṭhitāti jālasañchannā. Taṇhāsaṅkhātena chadanena tesaṃyeva atthadhammānaṃ ajānanāpassanena chāditā pihitāti taṇhāchadanachāditā. Atthadhammesu pamattasaṅkhātena pamādena bandhanena baddhā bandhitabbā puggalā jarāmaraṇaṃ anventi, kumināmukhe pavattā macchā maraṇaṃ anventi iva ca, khīrapako vaccho mātaraṃ anveti iva ca, tathā jarāmaraṇaṃ anventīti gahetabbo.
偈意释曰：“欲爱”者，为欲，为因无明无知法之无明，为不可见故为暗盲，谓“目盲者”。因渴爱之网，法之义理因无明无知而被覆盖，谓为渊网所遮。因渴爱之盖，法之义理因无明无知而被覆遮，谓为渴爱之盖遮蔽。于法义中，以散慢等缠绑所缚之人，生老死从之，如苦口鱼入饵生死紧随，如哺乳犊兽随母，故应取此生老死缘。
‘‘Kāmandhā…pe… mātara’nti yāya desanāya, gāthāya vā kāmataṇhā vuttā, sā desanā, gāthā vā katamena desanābhūtena aparena yujjatī’’ti pucchitabbattā tathā pucchitvā imāya desanāya, gāthāya vā yujjatīti dassetuṃ ‘‘sā katamenā’’tiādi vuttaṃ. Tattha sāti ‘‘kāmandhā…pe… anventī’’ti desanā, gāthā vā. Pubbāparenāti tato desanāto pubbena desanāvacanena, gāthāvacanena vā aparena desanāvacanena, gāthāvacanena vā. Yujjati yujjanaṃ eti sametīti pucchati.
‘目盲者……’偈文之所说由此欲爱而说。问曰：此教义与偈文有何契合？回答云：此谓‘目盲者……’所缘之教义与偈文，则谓由早前言说教义或偈文与后来言说教义或偈文相连结。此‘相连结’者，谓教义或偈文之后，前之教义语句与后之教义语句或偈文语句相连，由此产生相合。
Yathāti yena andhakaraṇādinā. ‘‘Ratto…pe… nara’’nti yaṃ gāthāvacanaṃ bhagavā āha, tena gāthāvacanena tathā andhakaraṇādinā yujjatīti yojanā. Gāthāttho pana – ratto rañjanto puggalo atthaṃ attahitapayojanaṃ parahitapayojanaṃ na jānāti. Ratto rañjanto dhammaṃ yathāvuttassa atthassa hetuṃ paññācakkhunā na passati. Rāgo yaṃ naraṃ yadā sahate, tadā tassa narassa andhaṃ andhakāraṃ tamaṃ aññāṇaṃ hotīti gahetabbo.
比如，因暗昧等，而世尊说‘色人……’偈文，依此偈文与暗昧等因相连结。偈意释曰： ‘色’者，欲色染著人，不了知法之真实理，不能见义，乃无明也。如是，彼染著欲染者，因容忍欲染者愚昧黑暗，而成为无知盲暗。
Itīti evaṃ. Andhatāya andhakaraṇatāya sañchannatāya sañchannakaraṇatāya. Sāyeva taṇhāti ‘‘kāmandhā…pe… mātara’’nti gāthāvacanena yā kāmataṇhā vuttā, sāyeva kāmataṇhā. Abhilapitāti ‘‘ratto…pe… nara’’nti aparena gāthāvacanena bhagavatā vohāritā voharaṇena ñāpitā, abhilapitassa atthassa samānatā pubbadesanā aparadesanāya yujjatīti vuttaṃ hoti.
如是说。所谓暗昧，是指被无明遮蔽，因无明而被遮蔽。恰如此处所说的渴爱，乃由「对欲染瞢……等语句」的偈语所示，该渴爱即为欲渴。所谓渴爱，即由另一偈语「对于色男……」所表现，乃世尊启示、由行为所知的欲爱。此渴爱的含义与先前所说相等，前后的启示相互对应，故为所讲。
‘‘Dvīsu gāthāsu katamehi padehi sāyeva taṇhā abhilapitā’’ti pucchitabbattā imehi abhilapitāti niyametvā dassetuṃ ‘‘yañcāhā’’tiādi vuttaṃ. Tattha paṭhamagāthāyaṃ ‘‘kāmandhā…pe… chāditā’’ti yañca padaṃ āha, dutiyagāthāyañca ‘‘ratto…pe… na passatī’’ti yañca padaṃ āha. Pariyuṭṭhānehi pariyuṭṭhānadīpakehi imehi ‘‘kāmandhā…pe… passatī’’ti padehi sāyeva paṭhamagāthāya vuttā kāmataṇhā ca bhagavatā abhilapitā.
当问：“两偈中哪些词句是被称为渴爱及其同义词？”对此应予回答为“如所言”等。其第一偈中“对欲染瞢……等”所含之词，第二偈中“对于色男……不见者”等词，分别作为释义。以训诂体词述释，这些词句即是第一偈述及的欲染瞢，且经世尊启示被称为渴爱的。
‘‘Yaṃ andhakāraṃ vuttaṃ, katamaṃ taṃ? Yā taṇhā ponobhavikā vuttā, katamā sā’’ti pucchitabbattā ‘‘yaṃ andhakāra’’ntiādi vuttaṃ. Tattha andhakāraṃ yaṃ aññāṇaṃ vuttaṃ, ayaṃ dukkhasamudayo bhave. Yā ca taṇhā ponobhavikā vuttā, ayañca dukkhasamudayo bhaveti yojanā.
当问：“说‘暗昧’是指何意？所谓称作令人再生的渴是何？”对此回答说：“所谓‘暗昧’，是指无明，此亦是苦之因。所谓‘令人生死再生的渴’，亦即苦之因。”
‘‘Kāmā’’ti yañca padaṃ bhagavā āha, tena padena ime kilesakāmā vuttā. ‘‘Jālasañchannā’’ti yañca padaṃ bhagavā āha, tena padena tesaṃyeva kilesakāmānaṃ payogena samudācārena pariyuṭṭhānaṃ bhagavā dasseti. Tasmāti yasmā yasmiṃ santāne taṇhā uppannā, taṃ santānaṃ saṃsārato nissarituṃ adatvā rūpārammaṇādīhi palobhayamānā hutvā cittaṃ kilesehi pariyādāya tiṭṭhati, tasmā taṇhāya cittaṃ pariyādāya santāne tiṭṭhamānattā. Kilesavasenāti vītikkamakilesavasena. Pariyuṭṭhānavasenāti vītikkamanaṃ appatvā uppajjamānavasena. Yeti vuttappakārataṇhāsahitapuggalasadisā. Teti te taṇhābandhanabaddhā ca edisakā ca puggalā. Jarāmaraṇaṃ anventi jarāmaraṇaṃ atikkamituṃ na sakkuṇanti. Ayanti jarāmaraṇānuppavatti ‘‘jarāmaraṇamanventī’’ti iminā vacanena bhagavatā dassitāti yojanā.
世尊所说“欲”一词，指的是这些烦恼欲。世尊所说“被网罗遮蔽”，乃指由此烦恼欲的行为及其业果所形成的流转境界。故缘于此处有生起渴爱，因流转不能离弃，世间子孙贪恋色境等取。心为烦恼所蔽，停留于此，故称心为被渴爱所围绕而停留于流转中。所谓烦恼已经远离，指的是烦恼根除；所谓流转者，指烦恼未灭、尚生之流转故。此为训诂，述及同类涵义拘系之有情。故此，这些被渴所缚之有情，是流转出现而未得超越者。对于老与死，虽追随老死而至，却不胜老死之苦，故用“继随老死”的辞赞世尊所演说。
‘‘Kāmandhā’’tiādigāthāya ceva ‘‘ratto’’tiādigāthāya ca pubbāparasandhi ācariyena vibhatto , amhehi ca ñāto, ‘‘kathaṃ ‘yassa papañcā ṭhitī cā’tiādigāthāsu pubbāparasandhi amhehi viññātabbo’’ti vattabbattā yassa papañcā’’tiādi vuttaṃ. Tassā gāthāya – yassa munino papañcā taṇhāmānadiṭṭhī ca natthi, taṇhāmānadiṭṭhīhi abhisaṅkhatā saṅkhārā ca natthi, ṭhitī anusayā taṇhā ca natthi, sandānasadisaṃ taṇhāpariyuṭṭhānaṃ natthi, palighasadiso moho ca natthi, so muni papañcādikaṃ sabbaṃ vītivatto atikkantoti vuccati. Nittaṇhaṃ nimānaṃ nidiṭṭhiṃ nisandānaṃ nipalighaṃ loke carantaṃ taṃ muniṃ sadevako taṇhāsahito loko na vijānātīti attho.
关于“对欲染瞢”等偈句与“对于色男”等偈句，其先后相续已由导师述明，我们已知。因故谓：“为何在‘其心生起纷扰’等偈句之前应为我们所知？”故解释“其心生起纷扰”偈语中意为：此人心无纷扰、无渴爱见解，未生相续见解与渴爱之造作亦无，心坚固持渴爱习气亦无，亦无纷乱状渴爱之因，无躁恼之无明，此圣人已超脱烦恼及其分别，越过其境界。故谓此圣人如放超脱一切纷扰，处于静谧之境。对世间而言，若心悬挂于烦恼，即不能识此圣人无渴爱所缚的状态。
Gāthāyaṃ papañcādayo bhagavatā vuttā, ‘‘katame te’’ti pucchitabbattā ‘‘papañcā nāmā’’tiādi vuttaṃ. Attano ādhārapuggalaṃ saṃsāre ciraṃ papañcantāpentī taṇhāmānadiṭṭhiyo ca, tāhi taṇhāmānadiṭṭhīhi sahajātavasena vā upatthambhanavasena vā abhisaṅkhatā saṅkhārā ca papañcā nāma. Santāne appahīnaṭṭhena anusayā taṇhā sattānaṃ tiṭṭhanahetuttā ṭhitī nāma. Pavattamānāya taṇhāya yaṃ pariyuṭṭhānañca chattiṃsataṇhāya jāliniyā yāni vicaritāni ca vuttāni, idaṃ sabbaṃ attano ādhāraṃ puggalaṃ bandhanaṭṭhena sandānasadisattā sandānaṃ nāma. Moho attano ādhārassa puggalassa nibbānanagarappavesanassa paṭisedhakattā palighasadisattā paligho nāma. ‘‘Yassa papañcādayo natthi, so kiṃ vītivatto’’ti pucchitabbattā ‘‘ye cā’’tiādi vuttaṃ. Ye vuttappakārā papañcā saṅkhārā, yā ca vuttappakārā ṭhiti, yaṃ vuttappakāraṃ sandānañca, yaṃ vuttappakāraṃ palighañca natthīti vuttā, sabbaṃ etaṃ papañcādikaṃ yo muni samatikkanto, ayaṃ muni ‘‘nittaṇho’’ti vuccatīti daṭṭhabbo.
世尊于偈中说烦恼等，后被问：“何谓烦恼?”答曰：“长期困于世间之烦恼者，常执渴爱的见，因缘此见所生起的造作即是烦恼。心习不灭者名为‘心住’。目前所生之渴爱及其造作织成纺网，称为‘锁链’。以此为根基之有情，心为接连不断之见所阻碍，称为‘缠结’。无明即是此见之毒害，令有情不能入灭尽地，因此又称为‘毒害恶念’。当问彼无烦恼人为何超越这些烦恼。”答曰：“凡称为烦恼者，包括其造作，心住，锁链与烦恼毒害皆无者，彼圣人即无人所及，称为‘超越无碍’。”此即所见。
§28
28. ‘‘Yassa papañcātiādigāthāyaṃ ye papañcādayo vuttā, tesu taṇhāmānadiṭṭhihetukā saṅkhārā kadā katividhaṃ phalaṃ denti, taṃsaṅkhārasampayuttā taṇhā kadā katividhaṃ phalaṃ detī’’ti pucchitabbattā ‘‘tattha pariyuṭṭhānasaṅkhārā’’tiādi vuttaṃ. Tattha tatthāti tesu papañcasaṅkhārādīsu. Pariyuṭṭhānasaṅkhārāti vītikkamavasena pavattā pariyuṭṭhānā akusalasaṅkhārā cetanā. Diṭṭhadhammavedanīyādīti diṭṭhe passitabbe dhamme attabhāve vedanīyaṃ phalaṃ detīti diṭṭhadhammavedanīyā, diṭṭhe dhamme phalaṃ vedetīti vā diṭṭhadhammavedanīyā. Kā sā? Apadussanīyādīsu atidussanādivasena pavattā paṭhamajavanacetanā. Upapajje phalaṃ vedetīti upapajjavedanīyā, sattamajavanacetanā. Aparāpariyāye attabhāve phalaṃ vedetīti aparāpariyāyavedanīyā, majjhe pavattā pañca javanacetanā. Tiphaladānavasena tividhā saṅkhārā. Evaṃ imāya tividhāya saṅkhāracetanāya sampayuttā tividhā taṇhā tividhaṃ phalaṃ diṭṭhe vā dhamme attabhāve , upapajje vā anantarabhave, apare vā pariyāye bhave deti nibbattetīti evaṃ phalanibbattakasaṅkhāraṃ vā taṃsampayuttaṃ taṇhaṃ vā bhagavā āha.
“所谓由心生起及其他缘起者者之诸行，是为因渴爱无明及见分别等故者，其诸行何时何种果报而生？其与诸行相连者渴爱何时何种果报而生？”对此当问，“彼中所谓破灭诸行等”，此等谓诸由心生起等诸行。所谓破灭诸行者，是以违背为业而起之不善心念。所谓可见法受报者，即于所见之法自性中生果受报者，是为可见法与者，或译为于所见法得果受者。何者为此？谓于增上恶趣等境界而起之初发心念，生果受者谓初生受用心念，谓不善趣中五种心念；终返果报说于自性中生果受者，谓后生受用心念。此三种行因生三种果报。由此以三种心念相缀之故，三种渴爱分别生三种果报：或于所见法之自性中，或于生起者中，即时生起者，或于后转变次第中生起果报而灭。此种能生果报诸行，世尊称之为果报生诸行，亦即与之相缀之渴爱。
‘‘Yāya desanāya, gāthāya vā phalanibbattakaṃ saṅkhāraṃ āha, sā desanā, gāthā vā katamena desanābhūtena vā aparena yujjatī’’ti pucchitabbattā ‘‘yaṃ lobhapakataṃ kammaṃ karotī’’tiādi vuttaṃ. Yā ‘‘yassa…pe… loko’’ti desanā ca yā ‘‘yaṃ lobhapakataṃ kammaṃ…pe… apare vā pariyāye’’ti desanā ca vuttā, bhagavato idaṃ desanādvayaṃ aññamaññaṃ pubbāparena pubbaṃ aparena aparaṃ pubbena yujjati yujjanaṃ eti sameti, yathā gaṅgodakaṃ yamunodakena, yamunodakampi gaṅgodakena saṃsandati sameti. ‘‘Yassa…pe… loko’’ti desanā ‘‘yaṃ lobhapakataṃ…pe… pariyāye’’ti desanāya saṃsandati sameti, ‘‘yaṃ lobhapakataṃ…pe… pariyāye’’ti desanāpi ‘‘yassa…pe… loko’’ti desanāya saṃsandati sametīti attho gahetabbo. ‘‘Kathaṃ yujjatī’’ti pucchitabbattā ‘‘tattha pariyuṭṭhāna’’ntiādi vuttaṃ, diṭṭhadhammavedanīyādiphalattayanibbattakaṭṭhena yujjatīti vuttaṃ hoti.
当问，“何等教说、偈颂称此能生果报之诸行，此乃何种教义、何种修法所建立？”答言：“谓‘于此世间…’之教法及谓‘行贪欲之业…在他趣中成就’之教法。”此处所说世尊二种教法，彼此前后相续，彼此相应，如恒河水与亚穆纳河水相互交融而汇合。以‘于此世间…’之教法与‘行贪欲之业…于后趣生起’之教法彼此交融联合，‘行贪欲业于后趣生起’之教法又与‘于此世间…’教法相依相融，应当理解如是。一问“如何相联？”答“彼谓破灭行等。”即谓以可见法果报生受为果报皆相缀，彼此相继。
Yaṃ yaṃ suttaṃ bhagavatā desitaṃ pubbāparena yujjati, taṃ taṃ suttampi nīharitvā pubbāparasaṃsandanaṃ dassetuṃ ‘‘yathāhā’’tiādi vuttaṃ. Saṃsandanākāro vuttanayānusārena gahetabbo. Tatthāti tesu pariyuṭṭhānasaṅkhārataṇhāvicaritesu. Pariyuṭṭhānanti rūpārammaṇādīni ayonisomanasikārena ārabbha sattasantāne pavattaṃ taṇhācaritaṃ. Paṭisaṅkhānabalenāti asubhāniccādidassanabalena tadaṅgappahānavasena pahātabbaṃ. Saṅkhārāti dassanapahātabbā saṅkhārā. Dassanabalenāti dassanasaṅkhātapaṭhamamaggañāṇabalena pahātabbā. Chattiṃsa taṇhāvicaritānīti dassanena pahātabbataṇhāvicaritehi avasesāni chattiṃsa taṇhāvicaritāni. Niggatā taṇhā yassa so nittaṇho, nittaṇhassa bhāvo nittaṇhatā, kā sā? Saupādisesā nibbānadhātu.
世尊所说每一经文均相依前后，应逐一考察并显示前后相续之关系，由此揭示‘如是说’等。所谓相续形态，应据语言表述理据分析。此处谓破灭诸行及渴爱之行为。所谓破灭，是指由眼色等色相，非正念思惟而起之贪欲行相续，作用于有情身心而生起渴爱习气。谓以反观无常及诸不净等观见之力，生厌离断念而捨除之。所捨习气为诸行。所谓观见之力，是第一由观见之所生智慧力。曰三十三种渴爱行为已被捨弃，是由观见力破断之渴爱习气的剩余三十三种渴爱行为。所谓渴爱宁静者，其名称谓宁静，所宁静者谓宁静之所。彼之后者谓无污染涅槃之境界。
Papañcasaṅkhārābhinandanattayaṃ yadipi atthato ekaṃ samānaṃ, desanāya pana padakkharādīhi viseso atthīti dassetuṃ ‘‘apicā’’tiādi vuttaṃ.
所谓由心生恶念诸行等虽种类繁多，但其意义实同一；但其宣说时以不同词类及修辞为别，以示其异，称为“附加”等。
‘‘Yoyaṃ pubbāparasandhi ācariyena vibhatto, soyaṃ katividho’’ti pucchitabbattā ‘‘so cāyaṃ pubbāparo sandhī’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana vuttaṃ – ‘‘na kevalaṃ suttantarasaṃsandanameva pubbāparasandhi, atha kho aññopi atthīti dassetuṃ ‘so cāya’ntiādi vutta’’nti (netti. aṭṭha. 28). Tattha atthasandhīti kiriyākārakādivasena atthassa atthena sandhi. Padasandhīti nāmapadādikassa nāmapadādikantarena sandhi. Desanāsandhīti vuttappakārassa desanantarassa vuttappakārena desanantarena sandhi. Niddesasandhīti niddesantarassa niddesantarena sandhi.
当问“前后相续是什么性质？”答曰“此即‘既非仅为经文之间连贯，亦非单指次序，而是包含其他涵义’，如是说。”此处称‘相续’，谓以行为功能等诸义连接；‘词相续’谓以特定词汇与词汇间连接；‘说法相续’谓以论义之间相续；‘内容相续’谓文本内容间相续。
Sandhi ca nāma atthādayo muñcitvā añño sabhāvadhammo nāma natthi, atthādīnañca chaatthapadādīsu avarodhanato ‘‘atthasandhi chappadānī’’tiādi vuttaṃ.
所谓相续，即为内容等断舍，未生他法，即无他续起法。此因内容等对三义词限制而起，称为‘内容相续’。
Atthasandhibyañjanasandhayo ācariyena vibhattā, amhehi ca ñātā, ‘‘katamā desanāsandhī’’ti pucchitabbattā ‘‘desanāsandhi na ca pathavi’’ntiādi vuttaṃ. Tattha na ca pathaviṃ nissāya jhāyati jhāyī jhāyati cāti ettha jhāyī jhānasamaṅgī puggalo pathaviṃ nissāya ālambitvā na ca jhāyati, sabbasaṅkhāranissaṭaṃ pana nibbānaṃ nissāya ālambitvā phalasamāpattiṃ jhāyati samāpajjati evāti attho daṭṭhabbo. Na ca āpantiādīsupi esa nayo yojetabbo. Phalasamāpattisamaṅgī puggalo hi pathavīādayo muñcitvā nibbānameva ārabbha phalasamāpattiṃ samāpajjatīti. Ettha ca pathavīādīhi mahābhūtehi kāmabhavarūpabhavā gahitā rūpapaṭibaddhavuttitāya. Ākāsānañcāyatanādīhipi arūpabhavo gahito, bhavattayaṃ vajjetvā ca jhāyatīti adhippāyo. Yadi pathavīādayo nissāya na jhāyī jhāyati ca, evaṃ sati idhalokasaṅkhātaṃ sattasantānaṃ vā paralokasaṅkhātaṃ sattasantānaṃ vā anindriyasantānaṃ vā nissāya jhāyī jhāyatīti āsaṅkanīyattā taṃ pariharanto ‘‘na ca imaṃ loka’’ntiādimāha. Tattha imaṃ lokanti idhalokasaṅkhāto diṭṭho attabhāvo sattasantāno vutto, tasmiṃ nissāya na jhāyati jhāyī jhāyati ca. Paralokanti idhalokato añño bhavantarasaṅkhāto sattasantāno vutto, tasmiṃ nissāya na ca jhāyati jhāyī jhāyati ca.
通过注释师的讲解得知意义之合点。我们亲族曾被问及“什么是说法之结合点？”时，回答“说法之结合点并非依托于地等诸法而生”。在此，禅定者并非依赖地而入禅，禅定者所入非即时禅定，但此处所指的禅定者乃具禅定品行之人，此人虽依托于地法等诸大元素而非依止地而修习禅定。觉知一切行已灭尽后，涅槃作为依止，禅定者因依止涅槃，遂入于果报之成就。此义当示现。又如“非依止”等说，亦非可遵循之理。禅定者抛弃地等诸大元素，在涅槃境界中始发果报成就。彼地等大元素乃欲界生灭之现象，属于色所缚；空无边处等非色之境界依止生，均属有部称为“存有”的状态。若禅定者依托地等诸法入禅，依此说则此世界一切有情，无论属于此世或他世、非感官所及之存有，皆可凭依而入禅，然此系无稽之说，故当摈除，谓之“非此世界”。所谓“此世界”为此间有报的存在之称，该中禅定者并非依靠诸法而修习禅定。所谓“他世界”，为与此世界不同之他存有的状态，禅定者亦非依托而修禅。
Yamidaṃ ubhayantiādīsu idaṃ ubhayaṃ idhalokaparalokadvayaṃ antarena vajjetvā yaṃ rūpāyatanaṃ diṭṭhaṃ, taṃ rūpāyatanampi. Yaṃ saddāyatanaṃ sutaṃ, taṃ saddāyatanampi. Yaṃ gandhāyatanarasāyatanaphoṭṭhabbāyatanaṃ mutaṃ, taṃ gandhāyatanarasāyatanaphoṭṭhabbāyatanampi. Yaṃ āpodhātu ākāsadhātu lakkhaṇarūpaṃ ojāsaṅkhātaṃ dhammāyatanekadesarūpaṃ viññātaṃ, taṃ āpodhātādikaṃ dhammāyatanekadesarūpampi. Yaṃ vatthu pariyesitaṃ vā apariyesitaṃ vā santike pattaṃ, taṃ vatthumpi. Yaṃ vatthu pattaṃ vā appattaṃ vā pariyesitaṃ pariyesanārahaṃ sundaraṃ, taṃ vatthumpi. Yaṃ vatthu vitakkitaṃ vitakkanavasena ālambitabbaṃ, taṃ vatthumpi. Yaṃ vatthu vicāritaṃ anumajjanavasena ālambitabbaṃ, taṃ vatthumpi. Yaṃ vatthu manasā citteneva anucintitaṃ anucintanavasena ālambitabbaṃ, taṃ vatthumpi nissāya na jhāyati jhāyī jhāyati cāti yojanā kātabbā.
此中，双重对立之事理，即此世与他世二者，从中择出。所见色境为色处，所闻声境为声处，所嗅香味为香处，所尝味觉触为味处，触觉所觉特性为触处，所知内外界诸法性质为识处。若有寻、伺、粗心等心能执着，即为所执之境，但皆非可凭依而入禅定。当所缘境所取为已执之事物，非感官所缚形态。故经曰：“此二俱灭非感官所缚自性之色法。”即非依于感官之执着境界。若禅定者非凭诸境而入禅修，所缘境不可依止以生禅定。此应明此理并且划设边界。
Ettha diṭṭhādikaṃ bahiddhārūpameva gahetabbaṃ anindriyabaddharūpassa adhippetattā. Tenāha aṭṭhakathācariyo – ‘‘tadubhayavinimutto anindriyabaddho rūpasantāno’’ti (netti. aṭṭha. 28). ‘‘Yadi jhāyī puggalo yathāvutte pathavīādayo nissāya na jhāyati jhāyī jhāyati ca, evaṃ sati ayaṃ jhāyī puggalo idaṃ nāma nissāya jhāyatīti loke kenaci ñāyati kiṃ, udāhu na ñāyatī’’ti pucchitabbattā na ñāyatīti dassetuṃ ‘‘ayaṃ sadevake loke’’tiādimāha. Tattha phalasamāpattijhānena jhāyanto ayaṃ khīṇāsavapuggalo sadevake loke…pe… sadevamanussāya pajāya yattha katthacipi anissitena cittena jhāyatīti sadevake loke…pe… sadevamanussāya pajāya kenaci na ñāyatīti attho gahetabbo. Tena vuttaṃ –
此中显见，凡所见诸色皆当取自外境，不起感官所缚。正如注释师所说：“二者俱解脱唯具无感官所缚色存在。”若有人问：“若禅定者不依地等诸法而禅修，世间何知晓此者，乃何等人所知？”答曰：非世间所知。说者当明示：“此等存在，虽在诸天界间，非世间常人所了知。”依果报禅定入相之阿拉汉禅者，虽存于诸天人间乃至世间，但人众不能知见，不为人所识。
‘‘Namo te purisājañña, namo te purisuttama;
佛经中有云：“我向汝顶礼，世间最胜之人；我知汝未知，为何禅定不执依托？”
Yassa te nābhijānāma, kiṃ tvaṃ nissāya jhāyasī’’ti. (saṃ. ni. 3.79; netti. 104);
（此语见于《集释》三七九节及《正理》一零四节文）
‘‘Kenaci aviññāyabhāvo kena suttena vibhāvetabbo’’ti pucchitabbattā iminā godhikasuttena (saṃ. ni. 1.159) vibhāvetabboti dassetuṃ ‘‘yathā māro pāpimā’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana ‘‘idāni khīṇāsavacittassa katthacipi anissitabhāvaṃ godhikasuttena (saṃ. ni. 1.159) vakkalisuttena (saṃ. ni. 3.87) ca vibhāvetuṃ ‘yathā māro’tiādi vutta’’nti (netti. aṭṭha. 28) vuttaṃ. Tattha dānādipuññakārake, puññe vā māreti nivāretīti māro, attahitaparahite māretīti vā māro. Pāpacittuppādavantatāya pāpimā. Pubbattabhāve godhassa ghātakattā ‘‘godhiko’’ti laddhanāmassa parinibbāyantassa kulaputtassa parinibbānato uddhaṃ paṭisandhādi viññāṇaṃ samanvesanto na jānāti na passati. ‘‘Paracittajānanako māro kasmā na jānātī’’ti vattabbattā ‘‘so hī’’tiādi vuttaṃ. So godhiko hi yasmā papañcātīto, tasmā taṇhāpahānena diṭṭhinissayopi assa godhikassa yasmā natthi, tasmā ca na jānātīti.
又问：“何者为未觉知之所？以何经文当作解说？”以此《甘蔗经》应答，言佛曾说：“如魔王邪恶。”注释书云：“今昔已断烦恼之心，无依他者，依此《甘蔗经》及《瓦克利经》中‘如魔王’等偈而说。”魔者为布施等善因所杀灭之者，既为自利他利之魔，谓其杀害乃是前生甘蔗之子往生涅槃后，识无知而不见之烦恼。知：“他心所生之魔何以不知？”义说：“彼相当之魔因远离妄想，因弃除贪欲故其境界没有故也，故不知也。”
‘‘Godhikasutteneva vibhāvetabbo’’ti pucchitabbattā ‘‘yathā cā’’tiādi vuttaṃ. ‘‘Godhikasuttavakkalisuttehi anupādisesāya nibbānadhātuyā anissitabhāvo vibhāvito, evaṃ sati saupādisesanibbānadhātuyā anissitabhāvo kena viññāyatīti attho bhaveyyā’’ti vattabbattā tadāpi na viññāyatiyevāti dassetuṃ ‘‘sadevakena lokenā’’tiādi vuttaṃ. Tattha saupādisesāya nibbānadhātuyā phalasamāpattijhānena jhāyamānā ime khīṇāsavā katthaci anissitacittā jhāyantīti sadevakena lokena na ñāyanti samārakena…pe… sadevamanussāya na ñāyantīti yojanā kātabbā. Anissitacittā na ñāyantīti ettha hi na-kāro ca ‘‘jhāyamānā’’ti pade na sambandhitabbo ‘‘na jhāyamānā’’ti atthassa sambhavato. ‘‘Na ñāyantī’’ti pana sambandhitabbo heṭṭhā aṭṭhakathāyaṃ eva ‘‘loke kenacipi na ñāyatī’’ti vuttattā. Ayaṃ desanāsandhīti godhikasuttavakkalisuttānaṃ aññamaññaṃ atthavasena saṃsandanā niddhāritā viya ‘‘na ca pathaviṃ nissāyā’’tiādidesanāya ca ‘‘na ca imaṃ loka’’ntiādidesanāya ca yāya desanāya atthavasena saṃsandanā niddhāritā, tāya desanāya yattha katthaci yaṃ kiñci nissāya jhāyī na jhāyati, nibbānaṃ nissāya jhāyī jhāyatīti atthavasena niddhāritā, ayaṃ saṃsandanā desanāsandhi nāmāti attho gahetabbo.
关于“应当如同品陀洛经那样进行分别”之问答，如“如何分别”等已经说过。品陀洛经和瓦迦利经描述了无依止涅槃质的无依性，且此处用的是带余依的涅槃质的无依性，为何不能认识？对此说“依然无法认识”，以显示“世间众生”之说。因为余依涅槃质借由果位成就之禅定而入禅者，这些已断惑者有时以无依心入禅，这世间众生不认识；“所缘不识者”，同理对世人亦不为理解。关于无依心不了解，原因在于“入禅”一词不应与之合用，应该是不入禅。所谓“不为认识”，是此处论书有言“世间无有谁能认识”。这是教化之接合，品陀洛经和瓦迦利经两经意义相互印证；“非依于地”等譬喻也用来印证此义。由此教化，任何以所依入禅者不入禅，涅槃无依者入禅，此义为教法接续之义，应当知之。
Desanāsandhi ācariyena vibhattā, amhehi ca ñātā, ‘‘katamā niddesasandhī’’ti pucchitabbattā ‘‘tattha katamā niddesasandhīti nissitacittā’’tiādi vuttaṃ. Tattha tatthāti tesu catūsu atthasandhibyañjanasandhidesanāsandhiniddesasandhīsu yā sandhi ‘‘niddesasandhī’’ti uddiṭṭhā, sā niddesato katamāti pucchatīti attho. Nissitacittāti taṇhādiṭṭhisahajātavasena vā upanissayavasena vā nissitaṃ cittaṃ yesaṃ puthujjanānanti nissitacittā, puthujjanā puggalā niddisitabbā imāya desanāya puggalādhiṭṭhānattā. Yadi desanā dhammādhiṭṭhānā, evaṃ sati nissitaṃ cittaṃ ettha suttappadesesu desitanti nissitacittā nissitacittajānanatthāya desitā suttappadesā. Anissitaṃ cittaṃ yesaṃ ariyapuggalānanti anissitacittā, ariyapuggalā niddisitabbā imāya desanāya puggalādhiṭṭhānattā. Dhammādhiṭṭhānāya pana anissitaṃ cittaṃ yattha suttappadesesu desitanti anissitacittā, anissitacittajānanatthāya desitā suttappadesā.
教法接续由老师分说，我等同门被问“何谓教法接续？”时回答“教法接续即为所依心接续”等。所依心，即从贪等烦恼根生起，依止对象的一种心，俗人称之为“所依心”，这是俗人对此教法授权个人的名字。如果所依是法为支，且以念为所依，则这在经文中称为“所依心”，此是教法接续之所依对象。如果是无所依的心，则是圣贤所指的无所依心。此即相对教法中的人身立场。若依止法，则此心即无所依心，依止心则称为所依心。故经文以所依心为名，以无所依心为别，分别说明。此即“教法接续”之所谓，令应知。
‘‘Nissitacittā kena niddesena niddisitabbā, anissitacittā kena niddesena niddisitabbā’’ti pucchitabbattā ‘‘nissitacittā akusalapakkhena niddisitabbā’’tiādi vuttaṃ. Akusalapakkhena niddesena niddisitabbā. Kusalapakkhenātiādīsupi esa nayo yojetabbo. Akusalapakkhasāmaññakusalapakkhasāmaññehi dassetvā akusalavisesakusalavisesehi dassetuṃ ‘‘nissitacittā saṃkilesenā’’tiādi vuttaṃ. Ayaṃ niddesasandhīti akusalapakkhādikassa purimaniddesassa saṃkilesādikena pacchimena niddesena nissitacittavasena ayaṃ saṃsandanā ca niddesasandhi nāma. Kusalapakkhādikassa purimassa niddesassa vodānādikena pacchimena niddesena anissitacittavasena ayaṃ saṃsandanā ca niddesasandhi nāmāti vibhajitvā veditabbā.
当被问“所依心依何说法？无所依心依何说法？”时，回答“所依心以不善境说法，无所依心以善境说法”为义。所谓不善境等理，是以此法类分辨存在。因示分别不善境所依说法，而称之为所依心；示分别善境所依说法，称为无所依心。“所依心即染污心”等语，由此得名，此即所依心为前面所说不善缘起法；而无所依心则是以清净善缘起法为所缘。此为教法接续，分别表里对治，义理应明辨。
‘‘Catubyūhahārassa neruttamadhippāyanidānapubbāparasandhippabhedena ceva atthabyañjanasandhiniddesasandhidesanāsandhippabhedena ca vibhajitabbabhāvo kena amhehi jānitabbo saddahitabbo’’ti vattabbabhāvato ‘‘tenāhā’’tiādi vuttaṃ. Tattha tena tathā vibhajitabbabhāvena āyasmā mahākaccāno ‘‘neruttamadhippāyo’’tiādikaṃ (netti. 4 hārasaṅkhepa) yaṃ vacanaṃ āha, tena vacanena tumhehi catubyūhahārassa tathā vibhajitabbabhāvo jānitabbo saddahitabboti vuttaṃ hoti.
具此四聚会的教法接续，及其先前情况和断别之分，连同义理接续和说法接续的不同之分，应由我们同道了解并信受。因而长老大咖吒那在净义书第四卷中言及“断别”等词，借此言语让众生理解四聚会教法的断除之理及其分类，应当由同道如是认识，予以信受。
‘‘Ettāvatā ca catubyūhahāro paripuṇṇo, añño niyutto natthī’’ti vattabbattā ‘‘niyutto catubyūho hāro’’ti vuttaṃ. Tattha yassaṃ yassaṃ pāḷiyaṃ yo yo catubbidho, so so catubyūhahāro ca yathālābhavasena yojito, tassaṃ tassaṃ pāḷiyaṃ so so catubbidho catubyūhahāro tathā niddhāretvā yutto yojitoti attho daṭṭhabbo.
至于“四聚会具足，无他法附属”的说法，作此判定时说“聚会即四法聚会”。所谓何种巴利文词作为“四类”者，须根据其本身的意义将“四聚会”清楚分别明确，再结合上下文连缀成完整教义体系。
Iti catubyūhahāravibhaṅge sattibalānurūpā racitā · 如是于四部论分别中，依力能所造之
Vibhāvanā niṭṭhitā. · 阐释已完成。
Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.
但如实依论书注疏细密释义，以深义详尽划分摘取，为最为恰当。
7. Āvaṭṭahāravibhaṅgavibhāvanā7. 转移夺格分别之阐释
§29
29. Yena yena saṃvaṇṇanāvisesabhūtena catubyūhahāravibhaṅgena neruttādayo vibhattā, so…pe… catubyūhahāravibhaṅgo paripuṇṇo, ‘‘katamo āvaṭṭo hāravibhaṅgo’’ti pucchitabbattā tattha katamo āvaṭṭo hāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu katamo saṃvaṇṇanāviseso āvaṭṭo hāro āvaṭṭahāravibhaṅgo nāmāti pucchati. ‘‘Ekamhi padaṭṭhāne’’ntiādiniddesassa idāni mayā vuccamāno ‘‘ārambhathā’’tiādiko vitthārasaṃvaṇṇanāviseso āvaṭṭahāravibhaṅgo nāmāti gahito. ‘‘Tattha desanāyaṃ ekasmiṃ padaṭṭhāne desanāruḷhe sesakaṃ padaṭṭhānaṃ pariyesati, pariyesitvā kathaṃ paṭipakkhe āvaṭṭetī’’ti vattabbattā –
第29节。由于各种不同的详细叙述，关于四种垢的破坏如断灭等被分别展开，谓以“……等四种垢破坏圆满，‘何为缠绕，何为垢的破坏’应被问及”。其处即在所举的十六种教法开示中，所谓何种详细叙述称为“缠绕垢”，为何谓“缠绕垢破坏”，皆当询问。这里所谓“何处”者，指的即是这些在十六种教法开示中所示的语句场所。此处依今所说称为“开始”等等的详细叙述，即被归类为“缠绕垢破坏”。“此处开示即在一处话语中，论述开示的尾句即是次句之所在，如何是对立面而缠绕起来”，应当如是说：
‘‘Ārambhatha nikkamatha, yuñjatha buddhasāsane;
“由开始至出离，修习于佛法中；
Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro’’ti. –
斩除死者之军，如穴居之象”——
Gāthā vuttā. Idha gāthāyaṃ ekasmiṃ padaṭṭhāne desanāruḷhe sesakaṃ padaṭṭhānaṃ pariyesatīti vuttaṃ hoti. Gāthāttho pana aṭṭhakathāyaṃ (netti. aṭṭha. 29) vutto.
此诗句已被说出。此处说：“诗中于一处话语内，对开示尾句的次句进行了探寻”，其义已在注释书（净网注29节）中陈述。
‘‘Ārambhathā’tiādigāthāyaṃ katarasmiṃ padaṭṭhāne desanāruḷhe katamaṃ sesakaṃ padaṭṭhānaṃ pariyesatī’’ti vattabbattā ‘‘ārambhatha nikkamathāti vīriyassa padaṭṭhāna’’ntiādi vuttaṃ. Tattha ‘‘vīriyassa padaṭṭhāna’’nti sāmaññavasena vuttampi ārambhadhātusaṅkhātaṃ vīriyaṃ nikkamadhātusaṅkhātassa vīriyassa padaṭṭhānaṃ, nikkamadhātusaṅkhātaṃ vīriyaṃ parakkamadhātusaṅkhātassa vīriyassa padaṭṭhānaṃ, parakkamadhātusaṅkhātaṃ vīriyaṃ samathabhāvanāsahitassa vīriyassa padaṭṭhānantiādinā pariyesitabbanti gahetabbaṃ. ‘‘Yuñjathā’’ti iminā vuttaṃ samathabhāvanāsahitaṃ vīriyaṃ ‘‘buddhasāsane’’ti iminā vuttassa mahaggatasamādhissa padaṭṭhānaṃ, desanāruḷhaṃ sukhādikaṃ sesakampi padaṭṭhānaṃ pariyesitabbaṃ. ‘‘Dhunātha maccuno sena’’nti padena gahitaṃ vipassanāsahitaṃ vīriyaṃ kilesadhunane samatthāya paññāya padaṭṭhānaṃ, desanāruḷhaṃ samādhiādikaṃ sesakampi padaṭṭhānaṃ pariyesitabbaṃ.
论及“开始”一词所引诗句，问“在何处话语中，探寻对开示尾句的次句？”答曰“开始、出离者，谓精进之所在”。于此，“精进所在”这简称之语，亦即从“起始法”的精进起始、出离法的精进出离、勇猛法的精进贯通、及含止于修习之精进所在，皆应探寻。“修习”者，指含止禅定相续之精进；“佛法中”者，就是指此教法的广大正定；“杀死死者之军”一语，则以除垢之精进为义，乃以般若智慧所能行除烦恼垢破坏，亦需探寻其与禅定等相续之次句。
‘‘Yadi ‘ārambhathā’tiādikaṃ vuttaṃ vīriyaṃ sāmaññabhūtānaṃ vīriyasamādhipaññānaṃyeva padaṭṭhānaṃ siyā, evaṃ sati kathaṃ vaṭṭamūlaṃ chinditvā vivaṭṭaṃ pāpessantī’’ti vattabbattā puna ‘‘ārambhatha nikkamathāti vīriyindriyassa padaṭṭhāna’’ntiādi vuttaṃ. Ādhipaccakiccatāya yuttassāpi vīriyādhikassa padaṭṭhānattā ārabhantā yogāvacarapuggalā vaṭṭamūlaṃ chinditvā vivaṭṭaṃ pāpentīti vuttaṃ hoti. ‘‘Ārambhathā’’tiādikā pana yasmā vīriyārambhavatthuādidesanā hoti, tasmā ārambhavatthuādīniyeva saṃvaṇṇitāni padaṭṭhānanti codanaṃ manasi katvā āha ‘‘imāni padaṭṭhānāni desanā’’ti. ‘‘Ārambhathā’’tiādikā yathāvuttapadaṭṭhānāni desanā hoti, na vīriyārambhavatthuādīni, tasmā padaṭṭhānaṃyeva saṃvaṇṇitanti daṭṭhabbaṃ.
若说“开始”等语所指的精进，仅为普通精进、定慧之精进所在，若是如此，精进安立如何能断绝缠绕根本而得解脱？又复言“开始、出离”，此为精进根源所系，具大精进之人于修习阶段必断缠绕根本得通脱，故复言。又“开始”等语因指明精进起点之法门，故将起点法门诸语统统归为教法中的条目，内心思惟此点后遂谓“此等条目即为教法的开示”。“开始”等语以叙述条目名义，实非单指精进起点法门，故当视为条目名称。
Evaṃ ‘‘ārambhathā’’tiādidesanāya padaṭṭhānavasena attho vibhatto, amhehi ca ñāto, ‘‘kathaṃ tassāyeva desanāya paṭipakkhavasena attho vibhajitabbo’’ti vattabbattā ‘‘ayuñjantānaṃ vā’’tiādi vuttaṃ. Tattha yoge bhāvanāyaṃ ayuñjantānaṃ sattānaṃ aparipakkañāṇānaṃ yoge yogahetu vāsanābhāgiyavasena āyatiṃ jānanatthāya ‘‘ārambhathā’’tiādidesanā āraddhā. Yuñjantānaṃ paripakkañāṇānaṃ sattānaṃ ārambhe ārambhahetu diṭṭheva dhamme parijānanatthāya ‘‘ārambhathā’’tiādidesanā āraddhā.
如此以“开始”等指示之词出具语句立场，释义展开。经我等所知，关于‘如何依此本身教导对立角度分辨含义’应有所说明，遂言“对于生存者”等。就此而言，着力于修行者是指那些尚未智慧成熟的众生；由于契缘和因缘相关，依其业习有分，故以了解其未来的观知目的，称此为“开始”等指示而启发。对于那些智慧已成熟的生存者，为了辨明初起现象作为起因，亦以“开始”等指示加以开启说明。
Tattha tesu yuñjantāyuñjantesu paripakkāparipakkañāṇesu ye aparipakkañāṇā sattā na yuñjanti, te aparipakkañāṇā sattā pamādamūlakā hutvā yoge bhāvanāyaṃ yena pamādena na yuñjanti, so pamādo taṇhāmūlako pamādo, avijjāmūlako pamādoti dubbidho hoti. Tattha tasmiṃ dubbidhe pamāde aññāṇena nivuto avijjāmūlako satto yena pamādena ñeyyaṭṭhānaṃ ‘‘ime uppādavayadhammā pañcakkhandhā ñeyyaṭṭhānaṃ nāmā’’ti nappajānāti, ayaṃ aññāṇahetuko pamādo avijjāmūlako pamādā nāma. Yo pamādo taṇhāmūlako, so pamādo tividho anuppannānaṃ bhogānaṃ uppādāya pariyesanto taṇhiko satto yaṃ pamādaṃ āpajjati, ayaṃ pamādo ca, uppannānaṃ bhogānaṃ ṭhitatthāya rakkhanto taṇhiko satto ārakkhanimittaṃ yaṃ pamādaṃ āpajjati, ayaṃ pamādo ca, ṭhitaṃ bhogaṃ paribhuñjanto taṇhiko satto paribhoganimittaṃ yaṃ pamādaṃ āpajjati, ayaṃ pamādo cāti tividho hoti. Iti loke ayaṃ pamādo catubbidho avijjāpadaṭṭhāno ekavidho pamādo, taṇhāpadaṭṭhāno tividho pamādoti catubbidho hoti. Tattha tāsu avijjātaṇhāsu nāmakāyo phassādināmasamūho avijjāya padaṭṭhānaṃ, rūpakāyo pathavīādirūpasamūho taṇhāya padaṭṭhānaṃ hoti. Idaṃ vuttaṃ hoti – ārambhadhātunikkamadhātusaṅkhātassa vīriyassa paṭipakkho catubbidho pamādo niddhāretabbo, niddhāretvā ekavidhassa pamādassa avijjā padaṭṭhānaṃ, tividhassa pamādassa taṇhā padaṭṭhānaṃ. Avijjāya nāmakāyo padaṭṭhānaṃ, taṇhāya rūpakāyo padaṭṭhānanti paṭipakkhe āvaṭṭetvā padaṭṭhānaṃ pariyesitabbanti.
在此众生中，那些在修习中的生存者，无论是智慧成熟或未成熟的，有些未成熟的众生则不修持，不亲近此修习状态。未修持者多因粗心大意而不依赖修习，故此粗心即为渴爱根源的粗心，也是无明根源的粗心，此处产生疑惑。于这疑难之中，无明根源的粗心，即是依赖无明而产生的粗心，彼众生不能认识该处应当斩断的法则，如“五蕴皆为生起、灭灭之法当斩断”等义。此种无明所致的粗心即称为无明根源的粗心。渴爱根源的粗心者，是指生起三种欲乐生起之所贪求的渴爱根源生起者，这三者为：(一)企求未生起之乐欲者，此为渴爱粗心；(二)守护现有遂行乐欲者，此为渴爱粗心；(三)享用已得乐欲者，此亦为渴爱粗心。这三者合称三种粗心。世间如此粗心分为四种：依无明之根源粗心，一种；依渴爱之根源粗心，三种。于此无明渴爱等诸根源，共含名色五蕴。以触等感受为名色无明之根源；以地水火风等物质蕴为渴爱之根源。此谓—当除四种粗心，作为“开始与对立”之法的相对因缘。除后，一种粗心属无明根源处，三种粗心属渴爱根源处。名色属无明根源，物质属渴爱根源，宜反观此两者，研判其起处。
‘‘Kasmā nāmakāyo avijjāya padaṭṭhānaṃ bhavati, rūpakāyo taṇhāya padaṭṭhānaṃ bhavatī’’ti pucchitabbattā ‘‘taṃ kissa hetū’’ti pucchitvā ‘‘rūpīsu bhavesu ajjhosānaṃ, arūpīsu sammoho’’ti vuttaṃ. Rūpīsu bhavesu rūpadhammesu ahaṃmamādivasena ajjhosānaṃ taṇhābhiniveso sattesu patiṭṭhito yasmā hoti, tasmā rūpakāyo taṇhāya padaṭṭhānaṃ bhavati. Anamatagge hi saṃsāre itthipurisā aññamaññarūpābhirāmā bhavanti. Arūpīsu phassādīsu sukhumabhāvato sammoho sattesu patiṭṭhito yasmā hoti, tasmā nāmakāyo avijjāya padaṭṭhānaṃ bhavatīti yojanā kātabbā. Idaṃ vuttaṃ hoti – rūpakāyanāmakāyesu ārammaṇakaraṇavasena taṇhāya ca avijjāya ca uppajjanato rūpakāyo taṇhāya padaṭṭhānaṃ, nāmakāyo avijjāya padaṭṭhānanti nīharitabbāvāti.
若问“为何名色蕴为无明根源？为何物质蕴为渴爱根源？”答曰论云：“在色蕴所摄生境中，色因显著的恶行如我慢之故，渴爱深固于众生中。因而色蕴为渴爱根所在。”又谓：“在非物质之处，如触等因细微性质，妄睹所成迷惑存在于众生之中。故名色蕴为无明根源所在。”此乃缘起表达，缘色名蕴生起渴爱及无明标的之理念。由此故，应知色蕴因堪察界境所缘而生起渴爱，而名色蕴为无明所覆蔽，须予深察，方能理会。
‘‘Katamo rūpakāyo, katamo nāmakāyo’’ti pucchitabbattā ‘‘tattha rūpakāyo rūpakkhandho, nāmakāyo cattāro arūpino khandhā’’ti vuttaṃ. Tattha tesu rūpakāyanāmakāyesu rūpakāyo rūpasamūho nāma rūpakkhandho hoti, nāmakāyo nāmasamūho nāma cattāro arūpino khandhāti. Ime pañcakkhandhā avijjātaṇhānaṃ ārammaṇattā saupādānā bhaveyyuṃ, ‘‘katamena upādānena saupādānā bhavantī’’ti pucchitabbattā tatheva pucchitvā vissajjetuṃ ‘‘ime pañcakkhandhā katamena upādānena saupādānā? Taṇhāya ca avijjāya cā’’ti vuttaṃ. Tattha upādānabhūtāya taṇhāya ca upādānabhūtāya avijjāya ca ime pañcakkhandhā saupādānā nāma bhavantīti yojanā kātabbā.
问：“何为色蕴？何为名色蕴？”答曰：“色蕴即是色蕴集体；名色蕴是四种无色蕴集合。”这里所说五蕴，即色及四种无色蕴。由此五蕴因未觉悟之渴爱而产生依恋。如进一步问：“五蕴以何种依恋为依附？”答曰：“依恋之根源即渴爱与无明。”由此应知五蕴因由渴爱及无明生根得以滋生依恋，故称之为依恋五蕴。
‘‘Kittakāni upādānāni taṇhā nāma bhavanti, kittakāni upādānāni avijjā nāma bhavantī’’ti pucchitabbattā ‘‘tattha taṇhā dve’’tiādi vuttaṃ. Tatthāti tāsu taṇhāavijjāsu. Kāmupādānañca sīlabbatupādānañca dve upādānāni taṇhā nāma bhavanti. Taṇhāvasena hi ‘‘mama sīlaṃ, mama vata’’nti parāmasanaṃ bhavati. Diṭṭhupādānañca attavādupādānañca dve upādānāni avijjā nāma bhavanti. Avijjāvasena hi sassatadiṭṭhi ceva ahaṃmamādidiṭṭhi ca bhavanti. ‘‘Imehi catūhi upādānehi saupādānakkhandhā catūsu saccesu kittakaṃ saccaṃ nāmā’’ti pucchitabbattā ‘‘imehī’’tiādi vuttaṃ. Ye lokiyakkhandhā saupādānā khandhā bhavanti, upādānena hi upādānānipi bhavanti, idaṃ saupādānakkhandhapañcakaṃ dukkhaṃ dukkhasaccaṃ nāma. Yāni cattāri upādānāni dukkhakāraṇāni bhavanti, ayaṃ upādānacatukko samudayo samudayasaccaṃ nāma bhavati. Pañcakkhandhāti saupādānā pañcakkhandhā dukkhavatthubhāvato dukkhaṃ. Tesanti saupādānānaṃ pañcakkhandhānaṃ. Dhammaṃ desetīti ‘‘ārambhathā’’tiādikaṃ dhammaṃ veneyyānurūpaṃ bhagavā deseti. Sāmaññena pubbe vuttampi atthavasena visesaṃ dassetuṃ puna ‘‘dukkhassa pariññāya, samudayassa pahānāyā’’ti vuttaṃ.
若复问：“何种依恋为渴爱？何种依恋为无明？”答曰：“其中渴爱有二，一为欲渴爱，一为遵守戒律之渴爱，这二为渴爱之依恋。又无明依恋有二，一为见解依恋，一为自我依恋，此二为无明依恋。”“此四依恋组成俗谛五蕴依恋谓之真理。所谓俗谛是五蕴依恋即苦的缘起。此五蕴依恋带苦为苦之理。故传法者以‘开始’等词要传达该苦理之真义，或谓：“为示苦之充分认识，断除集之诸法。”
§30
30. Ārambhapaṭipakkhabhūtapamādavasena purimasaccadvayaṃ ācariyena niddhāritaṃ, amhehi ca ñātaṃ, ‘‘itarasaccadvayaṃ kathaṃ niddhāritabba’’nti vattabbattā taṃ dvayampi pamādamukheneva niddhāritabbanti dassetuṃ ‘‘tattha yo tividho’’tiādi vuttaṃ. Tattha tatthāti tesu taṇhāmūlakaavijjāmūlakesu pamādesu. Tassāti tividhassa taṇhāmūlakassa pamādassa. Sampaṭivedhenāti assādādīnaṃ parijānanena. Rakkhaṇāti attacittassa rakkhaṇasaṅkhātā. Paṭisaṃharaṇāti ‘‘tassā’’ti iminā vuttassa pamādassa paṭipakkhabhūtena appamādānanuyogena saṃharaṇā yā khepanā atthi, ayaṃ pamādassa paṭipakkhabhūtena appamādānuyogena pavattā khepanasaṅkhātā bhāvanā samatho nāmāti pamādassa paṭipakkhamukhena puna āvaṭṭetvā samatho niddhāritoti.
第30条。关于以粗心为根，以对立起始之教理，于前双谛说授时师设立，然后我等知悉，问“如何建立彼对立双谛？”应答曰“此双谛亦基于粗心根。”依此说教，粗心分三类，依其分别：顿悟为觉察，守护为保护，收回为制止。所谓守护是护持心识之相关境界；收回即是与前述粗心相反，以谨慎不粗心之修持为主题，此为对立对应，通过转化粗心而起，以此名为止法（定力）。如此断惑法与止法反复循环、环绕系联，以此得定名为止。
‘‘So samatho kathaṃ kena upāyena bhavatī’’ti pucchitabbattā tathā pucchitvā upāyaṃ dassetuṃ ‘‘so katha’’ntiādi vuttaṃ. Tattha kathanti kena upāyena. ‘‘Kāmentīti kāmā, kāmīyantīti vā kāmā’’ti vuttānaṃ dvinnaṃ kāmānaṃ paṭicca uppajjamānaṃ assādañca, ‘‘appassādā kāmā bahudukkhā’’tiādi (ma. ni. 1.235) vacanato appassādanīyānaṃ kāmānaṃ paṭicca uppajjamānaṃ ādīnavañca. Kāmānanti ca kammatthe sāmivacanaṃ. Tena vuttaṃ –‘‘kāme paṭiccā’’ti (netti. aṭṭha. 30). ‘‘Kāmānametaṃ nissaraṇaṃ, yadidaṃ nekkhamma’’nti (itivu. 72) vacanato nissaraṇanti idha paṭhamajjhānaṃ adhippetaṃ. Vokāranti ettha va-kāro āgamo, o-kāraṃ lāmakabhāvaṃ. Ānisaṃsanti catupārisuddhisīlādikaṃ. Yadā jānāti, tadā tena upāyena samatho bhavatīti attho.
“安那般那禅如何、凭依何法而得安那般那禅？”此为应被问之义，故先问并显示其依何法而成安那般那禅之相貌，是谓「如何」。其问法是以何因缘为标准。“欲”者即诸欲，谓对受欲、爱欲等的渴求。因“二种欲”及其因缘和感受而生起，“不安的欲为多苦”即是对应苦性而作的训诂，这是言不安之欲的存在及其为烦恼之由。欲是指诸行为之对象，是行为法的通称。故有云：“欲为依止”，意谓“出世间行”的断除即离欲，既是断欲的解脱法门。于此，音节“vo”是接续音，词尾“o”表音调变化，同时指涉此处教法所先通知的净化四事（戒等）。当知，唯有了知此义，安那般那禅方能由此法而生起。
Samatho ācariyena vibhatto, amhehi ca ñāto, ‘‘katamā vipassanā’’ti pucchitabbattā vipassanaṃ vibhajituṃ ‘‘tattha yā vīmaṃsā’’tiādi vuttaṃ. Atha vā kāmānaṃ assādādayo yadā jānāti, tadā samatho bhavatīti vutto, ‘‘tasmiṃ samathe bhavamāne sati katamā bhavatī’’ti pucchitabbattā ‘‘tattha yā vīmaṃsā’’tiādi vuttaṃ. Tattha tatthāti tasmiṃ samathe bhavamāne sati assādādīnaṃ yā aniccādivīmaṃsā upaparikkhā paññā bhavati, ayaṃ vīmaṃsā upaparikkhā paññā visesena passanato vipassanā nāma. Atha vā tividhassa taṇhāmūlakassa pamādassa sampaṭivedhena rakkhaṇā paṭisaṃharaṇā, ayaṃ samathoti ācariyena vutto, ‘‘katamā vipassanā’’ti pucchitabbattā ‘‘tattha yā vīmaṃsā’’tiādi vuttaṃ. Tattha tatthāti tasmiṃ yathāvutte samathe sati yathāvuttassa pamādassa aniccādivasena yā vīmaṃsā upaparikkhā paññā uppannā, ayaṃ vīmaṃsā upaparikkhā paññā visesena passanato vipassanā nāma. Vīmaṃsāva dubbalā, upaparikkhā balavatīti viseso.
安那般那禅由老师明显教示，我们知晓。若当问“何为内观禅”，则回答“对此有审查”等语。再者，依对欲之不满足等烦恼知晓，则安那般那禅得成；若问“以此禅基所生之念为何”亦答“对此有审视”等语。彼时，彼时正是指在修安那般那禅之际，所生不满足等之无常等审视、正照等智慧，名内观禅。又有他释，三种根本渴爱和放逸的警觉、收敛，即为守护，彼即安那般那禅。问“何为内观禅”答“对此有审视”等。彼时彼时，是指在那修安那般那禅时，正当对所生放逸照察无常等审视，形成正智。审视与正照中审视较弱，正照有力而深远。
Samatho ceva vipassanā ca dve dhammā ācariyena niddhāritā, ‘‘ime niddhāritā dve dhammā kiṃ gacchantī’’ti vattabbattā ‘‘ime dve’’tiādi vuttaṃ. Samatho samathabhāvanāpāripūriṃ gacchati, vipassanā vipassanābhāvanāpāripūriṃ gacchati. ‘‘Imesu dvīsu dhammesu bhāviyamānesu katame yogāvacarena pahīyantī’’ti vattabbattā ‘‘imesū’’tiādi vuttaṃ. Samathe dhamme bhāviyamāne taṇhā yogāvacarena pahīyati, vipassanāya bhāviyamānāya avijjā yogāvacarena pahīyatīti ime dve pahātabbā dhammā pahīyanti taṇhā ceva avijjā ca. ‘‘Imesu dvīsu dhammesu pahīyamānesu katame dhammā nirujjhantī’’ti pucchitabbattā upādānādayopi nirujjhantīti sakalavaṭṭadukkhanirodhaṃ dassento ‘‘imesu dvīsu dhammesu pahīnesū’’tiādimāha. Tattha taṇhāya samathabhāvanāya pahīyamānāya, avijjāya vipassanābhāvanāya pahīyamānāya imesu dvīsu dhammesu dvīhi bhāvanāhi pahīnesu kāmupādānādīni cattāri upādānāni vikkhambhanasamucchedavasena nirujjhanti, na bhaṅgakkhaṇavasena.
安那般那禅与内观禅二法由老师所定，问“此二法为谁所行？”答“此二法”。安那般那禅行至安那般那禅成熟，内观禅行至内观禅成熟。问“于此二法修时，何者由渴爱而断？何者由无明而断？”彼说：“渴爱为安那般那禅所断，无明为内观禅所断”。故此二者应断，渴爱与无明并断。问“断此二法时，何种法消灭？”答“断除贪爱等执著，表诸行断灭，乃至苦灭真理”。彼云：“于安那般那禅熟时，断除欲贪。在内观禅熟时，断除无明”。此二法由两种修持所灭，渴爱与无明并灭，随执着根本—欲取等四取执着集一切苦灭，而非一刻断灭。
Etthāha – ‘‘taṇhānirodhā upādānanirodho’’ti vuttattā ‘‘taṇhāya pahīyamānāya upādānāni nirujjhantī’’ti vacanaṃ yuttaṃ hotu, kathaṃ avijjāya pahīyamānāya upādānāni nirujjhantīti? ‘‘Taṇhānirodhā upādānanirodho’’ti pāṭhe avijjāsahitataṇhānirodhā upādānanirodhoti atthasambhavato. Yathā hi taṇhāsahitāva avijjā saṅkhārānaṃ paccayo, evaṃ avijjāsahitāva taṇhā upādānānaṃ paccayo hotīti avijjāsahitataṇhānirodhā upādānanirodhoti attho sambhavatīti gahetabbo. Vikkhambhanasamucchedavasena upādānanirodhā tatheva bhavanirodhoti esa nayo sesesupi. Evametassa kevalassa dukkhakkhandhassa nirodhoti etthāpi taṇhāsahitaavijjānirodhā saṅkhāranirodhotiādiko gahitoti daṭṭhabbo. Itīti evaṃ visabhāgasabhāgadhammānaṃ āvaṭṭanavasena niddhāritāni ca purimakāni dve saccāni ca, samatho ca vipassanā ca ime dve dhammā maggo ca maggasaccañca, vaṭṭanirodho vaṭṭanirodhasaccañca nibbānanti cattāri saccāni niddhāritāni.
此处有言“渴爱灭即取执著灭”，已说“渴爱灭时诸取灭”，然若无明亦灭，何以取亦灭乎？答：“渴爱灭则执著灭”，言含无明灭时亦灭。谛观之，取因于渴爱有无明相属，如无明有渴爱属。故此“无明属渴爱灭取灭”之义成立。以断除取执著为先，苦灭由此体证。是故诸取不以崩碎瞬间断灭，而是随三师法—渴爱无明灭—而断。但“取灭”含残余灭，这亦知苦蕴灭。必知此即能了解“渴爱属无明诸行灭”等。由此，前贤以“四圣谛及安那般那禅、内观禅二法为道”的法理确定成就道果及灭谛。
‘‘Vīriyapaṭipakkhabhūtassa pamādādidhammassa vasena vā sabhāgabhūtassa pamādādidhammassa vasena vā āvaṭṭetvā catunnaṃ saccānaṃ niddhāritabbabhāvo amhehi kena saddahitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tena tathā niddhāritabbabhāvena bhagavā ‘‘ārambhatha nikkamathā’’tiādigāthāvacanaṃ āha, tena ‘‘ārambhatha nikkamathā’’tiādigāthāvacanena tathā catunnaṃ saccānaṃ niddhāritabbabhāvo tumhehi saddahitabboti vuttaṃ hoti.
“由精进修习之放逸灭等法，或由共同灭放逸法，四圣谛当确立，实现此理如何令人信服？”故问此理。对此，世尊以“当出发，当精进”等偈颂示现，教导确立四圣谛理应信受，告示四圣谛的确立须由汝等信解。
‘‘Ārambhatha nikkamathā’tiādinā vodānapakkhaṃyeva nikkhipitvā tasseva vodānapakkhassa visabhāgadhammasabhāgadhammavaseneva āvaṭṭetvā catusaccaniddhāraṇaṃ kātabba’’nti pucchitabbattā saṃkilesapakkhampi nikkhipitvā tasseva saṃkilesassa visabhāgadhammasabhāgadhammavasenapi āvaṭṭetvā catusaccaniddhāraṇaṃ dassento ‘‘yathāpi mūle’’tiādigāthāvacanamāha. Aṭṭhakathāyaṃ pana –
问：“以‘当出发、当精进’等语泄示部分息灭真理，如何令其整体四圣谛确立？”此问时，同时修行净除染污之法，并以该污法对立法为依据，确立四圣谛。乃以“如树之根本”等偈示现。唯于本注疏中，尚未详释此部分。
‘‘Evaṃ vodānapakkhaṃ nikkhipitvā tassa visabhāgadhammavasena, sabhāgadhammavasena ca āvaṭṭanaṃ dassetvā idāni saṃkilesapakkhaṃ nikkhipitvā tassa visabhāgadhammavasena, sabhāgadhammavasena ca āvaṭṭanaṃ dassetuṃ ‘yathāpi mūle’ti gāthamāhā’’ti (netti. aṭṭha. 30) –
『如是以觉悟之别分安放为基础，显示全部分之本性；今当以俱浊之别分安放为基础，显示全部分之本性，犹如根本』，此偈云（净除文献第八卷第三十节）——
Vuttaṃ. Gāthātthopi aṭṭhakathāyaṃ vutto. Tathāpi yatipotānaṃ atthāya aṭṭhakathānusāreneva kathayissāma.
释曰：偈义亦于此注疏中陈述。但因要旨不同，仍依注疏之法详说。
Samūho rukkho mūlati patiṭṭhāti etena avayavena bhūmibhāge ṭhitenāti mūlaṃ, kiṃ taṃ? Bhūmibhāge ṭhito mūlasaṅkhāto rukkhāvayavo, tasmiṃ mūle. Natthi upaddavo pharasuchedādiantarāyo assa mūlassāti anupaddavo. Daḷheti upaddavābhāvena sabhāvato thire sati. Chindīyatīti chinno, ko so? Bhūmiyaṃ patiṭṭhitamūlasahito rukkhāvayavo, na chinditvā gahito rukkhāvayavo. Ruhati vaḍḍhatīti rukkho. So ca bhūmiyaṃ patiṭṭhitamūlasahito rukkhāvayavo rukkhoti vutto yathā ‘‘samuddo diṭṭho’’ti. Punareva rūhatīti puna aṅkuruppādanaṃ sandhāya vuttaṃ. Taṇhānusayeti attabhāvasaṅkhātassa rukkhassa mūle. Anūhateti arahattamaggañāṇena anupacchinne sati idaṃ attabhāvasaṅkhātaṃ dukkhaṃ dukkhahetu punappunaṃ abbocchinnaṃ nibbattati na nirujjhatiyevāti gāthāttho.
集合者乃树根也，因树之部位立于土地，故名为根。何谓根？立于土地之处，即被称为根的树部位。在此根中无害及杂秽等障碍，谓无害也。因无害故本性坚固。所谓树枝被截断，指何者？乃立于土地之树部位非被剪断而取下者。树即生长而扩展者。此树即立于土地带根之树枝，称之为树，如『见海』喻。复称树因其生长发芽而名之。渴爱习气谓此根即所感受集结之自身本体行。未灭者谓以阿拉汉道智不曾断灭，此自身所感受之痛苦因苦之根集结者，反复不断生起不灭也，偈义如是说明。
‘‘Idha gāthāyaṃ yo taṇhānusayo anūhatabhāvena dukkhassa nibbattanassa mūlanti vutto, ayaṃ taṇhānusayo katamassā taṇhāya anusayo’’ti pucchati, ‘‘taṇhāya kāmataṇhādivasena bahuvidhattā bhavataṇhāya anusayo’’ti vissajjeti bhavassādataṇhābhāvato. Yo anusayo etassa bhavataṇhāsaṅkhātassa dhammassa paccayo hoti, ayaṃ anusayo avijjānusayo hoti. ‘‘Anusayo bahuvidho, kasmā avijjānusayoti saddahitabbo’’ti vattabbattā ‘‘avijjāpaccayā hi bhavataṇhā’’ti vuttaṃ. Avijjāya bhavataṇhāya paccayattā avijjānusayo saddahitabbo. Avijjāya hi bhavesu ādīnavassa adassanavasena bhavassādataṇhā bhavatīti. Ime dve kilesātiādimhi heṭṭhā vuttanayānusārena cattāri saccāni niddhāretvā visabhāgasabhāgadhammāvaṭṭanaṃ viññātabbaṃ, samathavipassanā pana maggasampayuttāva gahetabbā.
『在此偈文中，渴爱习气以未灭相为苦灭之根，此言者为伪，问曰：“此渴爱习气，究竟为哪种渴爱所习气？”答曰：“渴爱多种，依欲渴爱为例。”此以为异生渴爱习气而断除生渴爱之习气。作为此习气依缘者即无明习气。谓习气多样，何以称为无明习气？当知有云：“因无明依缘故有生渴爱”。以无明为生渴爱之依缘，故称无明习气。因众生有暗弱不明之无明，故生渴爱。二者俱为烦恼起始，依其下之经典路径，应确立四圣谛，以分别无我与有我之别性。且应以止观两行相配合斩断此习气』。
‘‘Sabbapāpassā’’tiādikassa anusandhyattho aṭṭhakathāyaṃ (netti. aṭṭha. 30) vutto. Sabbapāpassāti kammapathabhāvappattāpattassa niravasesassa akusalassa. Akaraṇanti saparasantānesu anuppādanaṃ . Kusalassāti kammapathabhāvappattāpattassa tebhūmakakusalassa ceva lokuttarakusalassa ca. Upasampadāti santāne uppādanavasena sampadā. Sassa attano cittanti sacittaṃ, sacittassa pariyodāpanaṃ vodānaṃ arahattaphaluppattiyāti sacittapariyodāpanaṃ. Arahattamagguppādo pana ‘‘kusalassa upasampadā’’ti padena gahito. Etaṃ akaraṇādittayadīpanaṃ buddhānaṃ sammāsambuddhānaṃ sāsanaṃ ovādoti gāthāttho.
以『诸不善行』等词义铄说明义，在注疏中有所论述（净除文献第八卷第三十节）。诸不善乃指因业道成不净、不善之业果。无作业则于善根不生起。善行既指业道生成之三种地分，含世间及出世间善分。得衣出家即由念起生，所谓衣服自身即心，心之清净即成阿拉汉果。此中得衣得遮止意指不作恶之警告，乃佛陀、正自觉者之教法，偈意由此演说。
Gāthāyaṃ yassa pāpassa akaraṇaṃ vuttaṃ, taṃ pāpaṃ duccaritakammapathavasena vibhajituṃ ‘‘sabbapāpaṃ nāmā’’tiādi vuttaṃ. Dosasamuṭṭhānanti yebhuyyavasena vuttaṃ, lobhasamuṭṭhānampi bhavati. Lobhasamuṭṭhānantipi yebhuyyavasena vuttaṃ, dosasamuṭṭhānampi bhavati. Mohasamuṭṭhānampi tatheva vuttaṃ. Lobhasamuṭṭhānadosasamuṭṭhānampi sambhavatīti daṭṭhabbaṃ. Sabbapāpo duccaritakammapathappabhedena vibhatto, ‘‘ettakeneva vibhajitabbo, udāhu aññena vibhajitabbo’’ti pucchitabbattā aññena akusalamūlaagatigamanabhedenapi vibhajituṃ ‘‘yā abhijjhā’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana ‘‘evaṃ duccaritaakusalakammapathakammavibhāgena ‘sabbapāpa’nti ettha vuttapāpaṃ vibhajitvā idānissa akusalamūlavasena agatigamanavibhāgampi dassetuṃ ‘akusalamūla’ntiādi vutta’’nti (netti. aṭṭha. 30) anusandhyattho vutto. Mohavasena sabhāvaṃ ajānantassa bhayasambhavato yaṃ bhayā ca mohā ca agatiṃ gacchati, idaṃ mohasamuṭṭhānanti vuttaṃ.
于偈文中，称不作诸恶为『诸恶』，乃由恶业道之行为分别，故称『诸恶』等。所谓烦恼萌起，依经典上层记载，亦有贪欲萌起；此外亦有瞋恚等萌起。烦恼多而繁杂连同贪瞋嗔等同时生起，应知如此。诸恶业因恶业道细部之分属，若以此分辨，应问：“如何细分？”又应以“贪欲”等举例区别此恶之根源。于注疏中，依恶业道之恶业异种，分别『诸恶』，且以恶根未归灭之前提，详示恶根之差别，称为『恶根』。因蒙蔽之性与畏惧之缘，以茫然未知为本性者，即为愚痴萌起。」
Sabbapāpo ācariyena vibhatto, amhehi ca ñāto, ‘‘katamaṃ sabbapāpassa akaraṇa’’nti pucchitabbattā tattha lobho asubhāyā’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana –
所有恶行皆由老师所破除，而我们亲近者所问者，乃是“何谓一切恶行不作？”对此，曾说：“贪欲属于不善之相”等等。
‘‘Ettāvatā ‘sabbapāpassa akaraṇa’nti ettha pāpaṃ dassetvā idāni tassa akaraṇaṃ dassento ‘lobho…pe… paññāyā’ti tīhi kusalamūlehi tiṇṇaṃ akusalamūlānaṃ pahānavasena sabbapāpassa akaraṇaṃ anuppādanamāhā’’ti (netti. aṭṭha. 30) –
然于注疏中作此说：“在此，‘一切恶行不作’虽显露恶业，现今却因其不作而显现。谓以‘贪欲……智慧’三善根断除三不善根，故以断除三不善根之法，达至一切恶行不生之义。”（根据《净除》卷三十）此义说得清楚。
Vuttaṃ. Subhādhimuttavasena pavatto lobho asubhāya asubhabhāvanāya tathāpavattena alobhena tadaṅgavikkhambhanappahānena pahīyati, sattesu kujjhanadussanavasena pavatto doso mettāya mettābhāvanāya tathāpavattena adosena ca tadaṅgavikkhambhanappahānena pahīyati, sattesu ceva saṅkhāresu ca muyhanavasena pavatto moho paññāya vicāraṇapaññāya ca bhāvanāmaggapaññāya ca tadaṅgavikkhambhanasamucchedappahānena pahīyati.
所说者是：由正见所起的贪欲，因性不善及其造作减少而被无贪所破除；众生中因恚恨及其生起亦随喜爱心开发而被无恚所遣退；以及众生及其造作中因愚痴所生之迷惑，凭智慧审察、观察及修习法门智慧所生的断惑，得以消灭。
‘‘Yadi tīhi kusalamūleheva akusalamūlāni pahīyanti, evaṃ sati upekkhākaruṇāmuditā niratthakā bhaveyyu’’nti vattabbattā ‘‘tathā lobho upekkhāyā’’tiādi vuttaṃ. Upekkhāyāti ‘‘sabbe sattā kammassakā’’tiādinā bhāvitāya upekkhāya. Muditā aratiṃ vūpasametvā aratiyā mūlabhūtaṃ mohampi pajahatīti manasi katvā ‘‘moho muditāya pahānaṃ abbhatthaṃ gacchatī’’ti vuttaṃ. ‘‘Akusalamūlānaṃ kusalamūlādīhi pahātabbattaṃ kena amhehi saddahitabba’’nti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tena tathā pahātabbattena bhagavā ‘‘sabbapāpassa akaraṇa’’nti vacanaṃ āha, tena ‘‘sabbapāpassa akaraṇa’’nti vacanena tathā pahātabbattaṃ tumhehi saddahitabbanti vuttaṃ hoti.
谓如以三善根断除三不善根，则正念、无染心、慈悲喜舍等功德不至于无益。所谓“贪欲因无染心被断等”亦有言。此处“无染心”是指用“众生皆为业主”等理而修的平等心。喜心使愤恨熄灭，进而断舍以愤恨为本的愚痴，称为“以喜断愚痴”为义。而对于“何者应以三善根断除不善根？”则答曰“彼故”之说。因彼断除之故，世尊说有“一切恶行不作”之言，亦教尔等应以此断除之法信奉。
§31
31. ‘‘Ettāvatā ca sabbapāpo vibhatto, tassa akaraṇañca vibhattaṃ siyā, evaṃ sati aṭṭhamicchattānaṃ akaraṇaṃ anivāritaṃ siyā’’ti vattabbattā ‘‘sabbapāpaṃ nāma aṭṭha micchattānī’’tiādi vuttaṃ. Micchāsatīti aniccādīsu ‘‘nicca’’nti anussaraṇacintanādivasena pavattaakusalappavatti.
又有说：“因各恶行已被破除，亦当破除其不作，即八种错误行为的无作不应妨碍。”并称“一切恶行即八种错误行为”也。错误行为是以无常等而反复思惟生及灭的造作不善缘起而生。
Sabbapāpassa akaraṇaṃ bahudhā ācariyena vibhattaṃ, amhehi ca viññātaṃ, ‘‘kathaṃ kusalassa sampadā vibhajitabbā viññātabbā’’ti vattabbattā kusalassa sampadaṃ vibhajitvā dassento ‘‘aṭṭhasu micchattesu pahīnesū’’tiādimāha. Aṭṭha sammattānīti sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhīti aṭṭhasammattāni visabhāgaparivattanadhammavasena sampajjanti. Atītassāti atītena sammāsambuddhena desitassa. Vipassino hi bhagavato ayaṃ pātimokkhuddesagāthā. Citte pariyodāpiteti cittapaṭibaddhā pañcakkhandhāpi pariyodāpitā bhavanti. ‘‘Cittapariyodāpitena pañcannaṃ khandhānaṃ pariyodāpitabhāvo kathaṃ amhehi saddahitabbo’’ti vattabbattā ‘‘evañhī’’tiādi vuttaṃ. Evaṃ vuttappakārena bhagavā yaṃ ‘‘cetovisuddhatthaṃ bhikkhave tathāgate brahmacariyaṃ vussatī’’ti vacanaṃ āha, tena ‘‘ceto…pe… vussatī’’ti vacanena tumhehi saddahitabboti vuttaṃ hoti. ‘‘Pariyodāpanā katividhā bhavantī’’ti vattabbattā ‘‘duvidhā hī’’tiādi vuttaṃ. Samathavipassanāya nīvaraṇappahānañca ariyamaggabhāvanāya anusayasamugghāto cāti pariyodāpanassa duvidhattā pañcakkhandhā pariyodāpitā bhavantīti attho. Pahīnanīvaraṇānusayā hi puggalā pasādanīyavaṇṇā honti.
一切恶行不作之义，由老师多方诠释，我等已知其理。又论如何区分善德积聚者。答曰，将善德依八种错误行为已断除者分别显说。所谓八圣行即八正见、八正思惟、八正语、八正业、八正命、八正精进、八正念、八正定，八正道中以无杂乱妄转生起为分野。所谓过去者，即已由正觉者所宣说。此为正觉所说戒律诗节。心净即受五蕴制约的净化，故“心净如何信奉五蕴净化？”有说“正是如此”。如是宣说之故，世尊说“诸比库在如来所住道业中修行心净”，尔等当信。又问“净化法如何？”答曰“有二：一是止一是观”，涵盖断除妨碍、修习圣道以及消除宿习，五蕴净化由此二法而成。断除妨碍者，令修行人心生安悦清净。
‘‘Pariyodāpanassa kittikā bhūmiyo’’ti pucchitabbattā ‘‘dve pariyodāpanabhūmiyo’’tiādi vuttaṃ. ‘‘‘Sabbapāpassa akaraṇa’ntiādigāthāya desitesu dhammesu katamaṃ dukkhasaccaṃ, katamaṃ samudayasaccaṃ , katamaṃ maggasaccaṃ, katamaṃ nirodhasacca’’nti pucchitabbattā ‘‘tattha yaṃ paṭivedhenā’’tiādi vuttaṃ. Tatthāti gāthāya desitesu dhammesu yaṃ khandhapañcakaṃ paṭivedhena pariññābhisamayena pariyodāpeti, idaṃ khandhapañcakaṃ dukkhaṃ dukkhasaccaṃ bhave. Yato taṇhāsaṃkilesato khandhapañcakaṃ pariyodāpeti, ayaṃ taṇhāsaṃkileso samudayo samudayasaccaṃ. Yena ariyamaggaṅgena pariyodāpeti, ayaṃ ariyamaggo maggasaccaṃ. Yaṃ asaṅkhatadhātuṃ adhigatena puggalena pariyodāpitaṃ, ayaṃ asaṅkhatadhātudhammo nirodho nirodhasaccaṃ bhave. Imāni cattāri saccāni gāthāya desitadhammānaṃ sabhāgavisabhāgadhammāvaṭṭanavasena niddhāritāni. ‘‘Tenāhā’’tiādikassa attho heṭṭhā vuttanayena veditabbo.
问及“清净之地”等应当问说为“两种清净之地”等，如是教言。《诸恶莫作》等偈句所说的法中，何者是苦谛，何者是集谛，何者是道谛，何者是灭谛？当问：“那是断灭者”。这里所谓的“那里”，是指偈中所说的法里，五蕴经由断彻而圆满胜解，从而清净，这五蕴即是苦，是苦谛。因渴爱（贪欲）玷污，五蕴得以清净，因渴爱之染污即是集谛。由圣道所清净者，此圣道即是道谛。由证得无为法的人所清净者，即是无为法性，亦就是灭谛。此四圣谛乃是由偈言所宣说法的种种部分与彼此关系依次说明定立的。“十阿哈”等偈语含义应从下面所说意释中了解。
‘‘Sabbapāpassa akaraṇa’’ntiādigāthāya desitānaṃ dhammānaṃ sabhāgavisabhāgadhammāvaṭṭanavasena cattāri saccāni ācariyena niddhāritāni, amhehi ca viññātāni.
《诸恶莫作》等偈所说的法，以法的种种部分与其相互区别依次说明，四圣谛为师长所定立，且由我们已知晓。
‘‘‘Dhammo have rakkhati dhammacāriṃ, chattaṃ mahantaṃ yatha vassakāle;
“法护持法行者，如雨季时的大伞；
Esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī’ti –
如净法供养，行法者不入恶道。”
Gāthāya desitānaṃ dhammānaṃ visabhāgasabhāgadhammānaṃ āvaṭṭanavasena kathaṃ cattāri saccāni niddhāritānī’’ti vattabbattā ‘‘dhammo have’’tiādimāha. Tāya gāthāya desite dhamme vibhajitvā dassento ‘‘dhammo nāmā’’tiādimāha. Tattha dhammo nāmāti puññadhammo nāma. Indriyasaṃvaroti manacchaṭṭhindriyasaṃvarasīlādiko sabbo saṃvaro. Tena vuttaṃ –‘‘indriyasaṃvarasīsena cettha sabbampi sīlaṃ gahitanti daṭṭhabba’’nti (netti. aṭṭha. 31). Cattāro apāyā dukkaṭakammakārīnaṃ gatibhūtattā duggati. Sabbā upapattiyo pana dukkhadukkhasaṅkhāradukkhavipariṇāmadukkhasamaṅgīnaṃ gatibhūtattā duggati nāma.
问及偈中所说法的相互区别依次说明，为何以此阐明四圣谛，回答道：“是谓法。”将通过偈中所说之法加以区分说明，言“法”者。此处“法”名为善法。所谓根制御，即心境禁断、六根约束、戒律等，总称为全部制御。由此经言：“以制御为有，此处一切戒法皆得持守。”（《净行道论》31）四者入地，乃恶行者必赴之地，谓恶趣。众生种种生死因缘关联，亦同恶趣称。
‘‘Tasmiṃ duvidhe dhamme indriyasaṃvaradhammo kattha ṭhito, kathaṃ suciṇṇo, kuto rakkhatī’’ti pucchitabbattā ‘‘tattha yā saṃvarasīle’’tiādi vuttaṃ. Tatthāti tasmiṃ duvidhe dhamme. Saṃvarasīle ṭhitā yā akhaṇḍakāritā hoti, ayaṃ akhaṇḍavasena kātabbo saṃvarasīle ṭhito suṭṭhu āciṇṇapariciṇṇo puññadhammo catūhi apāyehi attano ādhāraṃ attānaṃ rakkhantaṃ puggalaṃ ekantikabhāvena rakkhati, anekantikabhāvena pana rakkhitamatto puññadhammopi rakkhatīti attho gahetabbo. Apāyehīti ca padhānavasena vuttaṃ, rogādiantarāyatopi rakkhati. Rogādiantarāyo vā ayato apagatattā apāyantogadhoti daṭṭhabbo.
问及“二种法中，根制御法何处？如何净？从何护持？”答曰：“在那里，即根制御戒所立处。”言“其中”，有二种法。根制御戒依止于不坏行为，此不坏即须依恪守，此戒法安立正习已定。彼善法圆满公务清净，护持自我根本，以圣人唯一专注护己者身，复以多向之意护己，亦护己之善法。谓恶趣，乃指根本已灭，病诸障碍亦被护持。这里病障既为外来之恶，亦为恶趣根本因缘。
‘‘Tathā rakkhatīti kena amhehi saddahitabbo’’ti vattabbattā ‘‘evaṃ bhagavā’’tiādi vuttaṃ. Evaṃ vuttappakārena lakkhaṇapakāradassanaṃ bhagavā ‘‘dvemā, bhikkhave, sīlavato gatiyo devā ca manussā cā’’ti yaṃ vacanaṃ āha, tena ‘‘dvemā…pe… manussā cā’’ti vacanena tumhehi saddahitabboti vuttaṃ hoti. ‘‘Saṃvarasīle ṭhitassa akhaṇḍakātabbassa suciṇṇassa puññadhammassa apāyehi rakkhaṇe ekantikabhāvo kena suttena dīpetabbo’’ti vattabbattā ‘‘evañca nāḷandāya’’ntiādi vuttaṃ. Tattha evañcāti iminā idāni vuccamānena pakārenapi vuttappakāro attho veditabbo. Nāḷandāyanti nāḷandanāmake nigame nisinno asibandhakanāmassa putto gāmaṇi gāmajeṭṭhako bhagavantaṃ etaṃ vuccamānaṃ ‘‘brāhmaṇā, bhante’’tiādivacanaṃ avoca.
“如‘以何缘故当持护念’尔等应怀信心”此意已被说出，是谓“如是世尊”等。由此所说的标志及说明，世尊说：“比库啊，有两种善行之归宿，即天众与人间。”由他所说“二者……人间”等言自当由尔等信受。谓常守戒律、恪守不坏、清净而具功德之善法者，于果报不失持之专一境界，应由何经释明以明其义？是时说：“尔当念及此事如同对纳兰陀城之议论。”纳兰陀者，是一名为纳兰陀的城，在该地一婆罗门子，以‘婆罗门啊世尊’等语向世尊侃谈。
Brāhmaṇāti bāhirakā brāhmaṇā. Bhanteti bhagavantaṃ gāmaṇi ālapati. Pacchābhūmakāti pacchimadisāya nisinnakā. Uyyāpentīti manussalokato uddhaṃ devalokaṃ yāpenti pāpenti.
婆罗门者，指外道婆罗门。‘婆罗门啊’者，是对世尊的称呼。‘背地’者，指西方位置之处。‘上升’者，谓人间世界升上天界；‘堕落’者，则恶行堕入地狱。
Idhassāti idhaloke assa bhaveyya. Puriso pāṇātipātī…pe… micchādiṭṭhiko assa bhaveyyāti yojanā. Sesaṃ pāḷito ceva vuttānusārena ca ñeyyaṃ.
‘于此处’者，指此世界中。人若为杀生者……若存错见者应怀之。本处之意及经文中所说之渊源皆应知。
§32
32. ‘‘Visabhāgadhammasabhāgadhammāvaṭṭanavasena catunnaṃ saccānaṃ niddhāritabhāvo kena amhehi saddahitabbo’’ti vattabbattā ‘‘tenāha mahākaccāno ekamhi padaṭṭhāne’’ti vuttaṃ.
“三十二、问‘由无害、无恶、和顺等性，如何而为四圣谛中义之成就，尔等当信受？’时，说‘对此，大长老卡车纳当于某处说’”
‘‘Ettāvatā ca āvaṭṭo hāro paripuṇṇo, añño niyutto natthī’’ti vattabbattā ‘‘niyutto āvaṭṭo hāro’’ti vuttaṃ. Yassaṃ yassaṃ pāḷiyaṃ yo yo āvaṭṭo hāro yathālābhavasena yojito, tassaṃ tassaṃ pāḷiyaṃ so so āvaṭṭo hāro tathā niddhāretvā yutto yojitoti attho daṭṭhabbo.
“足够且圆满之结局，或受他所制约心无他者”之意被说出。是谓“受制结局”。对于所缘之结局，以所得量为准加以结合，盖其结局与所缘相应，则解其义，结论是组合相应。
Iti āvaṭṭahāravibhaṅge sattibalānurūpā racitā · 如是，于转移夺格分别中，依能力所及而造之
Vibhāvanā niṭṭhitā. · 阐释已完成。
Paṇḍitehi pana aṭṭhakathāṭīkānusāreneva gambhīrattho vitthārato vibhajitvā gahetabboti.
然于专家，宜循注疏论释，精深义理，从广至细分解摄取。
8. Vibhattihāravibhaṅgavibhāvanā8. 格位夺格分别之阐释
§33
33. Yena yena saṃvaṇṇanāvisesabhūtena āvaṭṭahāravibhaṅgena āvaṭṭetabbā padaṭṭhānādayo vibhattā, so saṃvaṇṇanāvisesabhūto āvaṭṭahāravibhaṅgo paripuṇṇo, ‘‘tattha katamo vibhattihāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo vibhattihāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu katamo saṃvaṇṇanāviseso vibhattihāro vibhattihāravibhaṅgo nāmāti pucchati. ‘‘Dhammañca padaṭṭhānaṃ bhūmiñcā’’tiādiniddesassa idāni mayā vuccamāno ‘‘dve suttānī’’tiādiko vitthārabhūto saṃvaṇṇanāviseso vibhattihāro vibhattihāravibhaṅgo nāmāti attho gahetabbo.
某一教理的分别和教法的拆解中，所应分别的经文出处等被明确区分开来，这就是所谓“分别教理的教法拆解已尽”。当问：“如此处所分别的是何拆解、何教理拆解”时，答言：“已经如是说过”。所谓“如是处处”，即是在这诸多示显的十六种宣说因缘中，哪一个是教理分别，哪一个是教法拆解，如此进行询问。现在我称其为“二经”分别教理、教法拆解，实际上涵义包括了详细的说明与辨别。
‘‘Yesu suttesu vuttā dhammapadaṭṭhānabhūmiyo iminā vibhattihārena vibhattā, tāni suttāni kittakānī’’ti pucchitabbattā tāni suttāni paṭhamaṃ dassetuṃ ‘‘dve suttāni vāsanābhāgiyañca nibbedhabhāgiyañcā’’ti vuttaṃ. Tattha vāsanābhāgiyanti puññabhāvanā vāsanā nāma, vāsanāya bhāgo koṭṭhāso vāsanābhāgo, vāsanābhāge vācakabhāvena niyuttaṃ suttanti vāsanābhāgiyaṃ, katamaṃ taṃ? Yasmiṃ sutte tīṇi puññakiriyavatthūni bhagavatā desitāni, taṃ suttaṃ vāsanābhāgiyaṃ. Nibbedhabhāgiyanti lobhakkhandhādīnaṃ nibbijjhanaṃ padālanaṃ nibbedho, nibbedhassa bhāgo koṭṭhāso nibbedhabhāgo, nibbedhabhāge vācakabhāvena niyuttaṃ suttanti nibbedhabhāgiyaṃ, katamaṃ taṃ? Yasmiṃ sutte sekkhāsekkhadhammā bhagavatā desitā, taṃ suttaṃ nibbedhabhāgiyaṃ.
询问：“在这些经典中，哪些经文所现的教理出处及教法拆解，是经过这样拆解的经文？”答言：“这些经典初步包括‘二经’，即属有习气部分与断除部分。”其中，习气部分指的是修习善业的习气，习气为“习性”，习气之部分即是相关法门的部门，从习气部分的名称与用词上可知，此即所谓习气部分的经文。所谓断除部分，是指五蕴等贪欲烦恼等业障的断除，断除的部分为其部门，从断除部分的词汇含义和用词上称为断除部分的经文。该断除部分经典中，所说的是有关学习、非学习法门，故称为断除部分。
‘‘Tesaṃ suttānaṃ paṭiggāhakā puggalā yāhi paṭipadāhi sampajjanti, tā paṭipadā kittikā’’ti pucchitabbattā ‘‘dve paṭipadā’’tiādi vuttaṃ. Dānasīlabhāvanāmayapuññabhāge bhavā paṭipadāti puññabhāgiyā. Phalabhāge bhavā paṭipadāti phalabhāgiyā. ‘‘Yesu sīlesu ṭhitā paṭiggāhakā paṭipajjanti, tāni sīlāni kittakānī’’ti pucchitabbattā ‘‘dve sīlānī’’tiādi vuttaṃ. Saṃvarati etena saṃvarenāti saṃvaro, so saṃvaro pātimokkhasaṃvaro, satisaṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti pañcavidho. Sabbopi pāpasaṃvaraṇato saṃvaro, lokiyalokuttarasampattiṭṭhānattā sīlaṃ nāma. Pajahati etena pahātabbeti pahānaṃ, pajahanaṃ vā pahānaṃ, tañca pahānaṃ tadaṅgappahānaṃ, vikkhambhanappahānaṃ, samucchedappahānaṃ, paṭipassaddhippahānaṃ, nissaraṇappahānanti pañcavidhaṃ. Tattha nissaraṇappahānaṃ vajjetvā catubbidhaṃ pahānaṃ vuttanayena sīlaṃ nāma.
再问：这些经典的修学实践者，即信受而行者，在何种修行之路上行走？答言：“二行路”之说。所谓布施、持戒、培养善业习气的称为善业习气部分者；结果部分是诸功德的果报，此处的修道行者是在这种果报之路上行进的。在持守戒律者中问，信受持守的戒律有哪些？答曰：“二种戒”。所谓摄持，是戒律的摄持，包含五种摄持：戒的守护、对律戒的守护、正念的持守、智慧的守护、忍辱的守护、精进的守护，共五类。所有不善行为的断除就称为持守戒律，这持守包括放弃诸恶业，放弃的类别有五：断除恶业、阻止恶业、消除恶染、息灭恶业、超出恶行，其中超出恶行并分为四：放弃四类不善及其行止，合称戒律。
‘‘Tesu suttādīsu bhagavā katamaṃ suttaṃ katamāya paṭipadāya desayati, katarasmiṃ sīle ṭhito puggalo katamena sīlena brahmacārī bhavatī’’ti pucchitabbattā tathā vibhajitvā dassetuṃ ‘‘tattha bhagavā’’tiādi vuttaṃ. Tattha tesu vāsanābhāgiyādīsu suttesu vāsanābhāgiyaṃ suttaṃ tattha tāsu puññabhāgiyādipaṭipadāsu puññabhāgiyāya paṭipadāya bhagavā yassa puggalassa desayati, so vāsanābhāgiyasuttapaṭiggāhako puggalo tattha saṃvarasīlādīsu saṃvarasīle ṭhito hutvā tena saṃvarasīlasaṅkhātena brahmacariyena seṭṭhacariyena brahmacārī seṭṭhācārapūrako bhavati. Tattha tesu vāsanābhāgiyādīsu suttesu nibbedhabhāgiyaṃ suttaṃ tattha tāsu puññabhāgiyādipaṭipadāsu phalabhāgiyāya paṭipadāya yassa puggalassa bhagavā desayati, so nibbedhabhāgiyasuttapaṭiggāhako puggalo tattha saṃvarasīlādīsu pahānasīle samucchedappassaddhippahānavasena ṭhito hutvā tena pahānasīlasaṅkhātena visesabhūtena maggasaṅkhātena brahmacariyena brahmacārī bhavatīti yojanā kātabbā.
问：诸经典中，世尊宣说何种经文、何种修行之道？何种持戒者称为正当修行者？对此分明阐述。世尊在习气部分的经典中，为修习善业的道途，教导那位行者，使其成为守摄戒律之人，因守摄戒律，称为有善行的持戒者，成为最善的正行修行者。习气部分经典中，世尊亦教授断除部分的经文，为修持断除烦恼的果报的行者，令其持放弃戒、断除之戒，具有灭尽、息灭、安住等功德，使该行者成为断除部分经文的持守者，因此成就正觉游方行者。
‘‘Vāsanābhāgiyasuttādīsu katamaṃ vāsanābhāgiyaṃ sutta’’nti pucchitabbattā ‘‘tattha katama’’ntiādi vuttaṃ. Tattha tatthāti tesu vāsanābhāgiyasuttādīsu. Dānakathāti sappurisadānadānaphalaasappurisadānadānaphalakathā. Sīlakathāti pañcasīlādisīlaphalakathā. Saggakathāti saggasampattisukhakathā ceva sagge nibbattāpakapuññakathā ca. Ādīnavoti ādīnavadassako suttanto. Ānisaṃsoti ānisaṃsadassako suttanto. Vāsanābhāgiyaṃ suttaṃ nāmāti yojanā.
问：在习气部分经典中，哪些是习气部分的经文？答曰：指习气部分经文即是修习善业的行果，诸如布施、持戒、天界安乐、现世修福等。所谓布施经，是解释布施果报之经；所谓戒经，是传讲五戒及戒报的经文；所谓天福经，是论述天界安乐与功德之经。所谓怖畏经，是揭示危险与烦恼的经文。因缘经，是指出因缘关系的经典，即称为习气部分经典。
‘‘Tattha katama’’ntiādīsu anusandhyattho vuttanayova. Yā desanā catusaccappakāsanā, sā desanā nibbedhabhāgiyaṃ suttaṃ nāmāti yojanā. Evañca sati vāsanābhāgiyasuttassapi nibbedhabhāgiyasuttabhāvo āpajjeyya catusaccappakāsanatoti codanaṃ manasi katvā ‘‘vāsanābhāgiye sutte’’tiādi vuttaṃ. Vāsanābhāgiye sutte pajānanā vuṭṭhānagāminivipassanā ariyamaggapadaṭṭhānabhūtā paññā natthi, maggo ariyamaggo natthi, phalaṃ ariyaphalaṃ natthi. Nibbedhabhāgiye sutte pana pajānanādayo atthi, vāsanābhāgiye sutte natthi. ‘‘Pajānanā’’tiādinā catusaccappakāsanā dānakathādikā nibbedhabhāgiye sutte antogadhā, itaraṃyeva vāsanābhāgiyasuttanti nāmāti dasseti. Yesu suttesu vuttā dhammapadaṭṭhānabhūmiyo vibhattā, tāni suttāni dveyeva na honti, kasmā ‘‘dveyeva suttāni niddhāritānī’’ti ce vadeyyuṃ? Asaṅkarato sutte vuttānaṃ dhammapadaṭṭhānabhūmīnaṃ vibhajitabbānaṃ suviññeyyattā. ‘‘Yadi evaṃ saṃkilesabhāgiyaasekkhabhāgiyasuttānipi niddhāritāni asaṅkarattā’’ti ce vadeyyuṃ? No niddhāritāni, vāsanābhāgiyasutte niddhārite saṃkilesabhāgiyasuttampi niddhāritaṃ, saṃkilesadhammato nissaṭṭhadhammānaṃyeva vāsanābhāgiyadhammattā nibbedhabhāgiyasutte ca niddhārite asekkhabhāgiyasuttampi niddhāritaṃ anaññattā.
对于“何者为？”之提问，其意即为对应的示现。所谓四圣谛显示的教理，即是断除部分经文。由此类推，即使在习气部分经文中，亦会产生断除部分的性质，因此说“习气部分经文中有断除部分经文的性质”。而在断除部分经典中，则有布施持戒等成就认知的内容，习气部分经文则无此内容。 “成就认知”的部分，如四谛示现、布施等指出于断除部分经文内，其他则称之为习气部分经文。再论上述诸经典中，所现教理出处与教法拆解，并非仅止于二经，故说“仅二经已为界定”？若按无混杂地分别这些经典所属教理出处，则其区分应当是明了的。若说习气与断除两部分经典彼此独立不可相容？答曰：不然。习气部分经文为区分断除部分；断除部分经文为无习气性质因而存在，这说明习气部分与断除部分经文本质上同属教理不同维度的显现，故习气部分经典中含断除部分，断除部分经典中亦含习气部分，彼此彼此，不互相排斥。
‘‘Yesu suttesu vuttā dhammapadaṭṭhānabhūmiyo vibhattihārena vibhattā, tāni suttāni katamena phalena yojayitabbānī’’ti pucchitabbattā ‘‘imāni cattāri suttānī’’tiādi vuttaṃ. Tattha imāni cattāri suttānīti yathāniddhāritāni vāsanābhāgiyanibbedhabhāgiyasuttāni ceva taṃniddhāraṇena niddhāritāni saṃkilesabhāgiyaasekkhabhāgiyasuttāni cāti cattāri suttāni imesaṃyeva catunnaṃ suttānaṃ desanāya nayena nītena phalena sabbato sabbabhāgena saṃvarasīlappahānasīlena brahmacariyena yojayitabbāni. Yojentena ca sabbato sabbabhāgena ca padādivicayena hārena saṃvarasīlādikaṃ phalaṃ vicinitvā yuttihārena yuttaṃ phalaṃ gavesitvā ‘‘idaṃ phalaṃ imassa puggalassa phalaṃ, idaṃ phalaṃ imassa suttassa phala’’nti suttāni visuṃ visuṃ phalena yojayitabbānīti attho gahetabbo.
“《四部经》中所说的法句根本及其地位是有区别层次的。这些经文该以何种果报相联系而修习，应当如何询问，所回答的是‘这就是这四部经’等内容。所谓这四部经者，是指诸行灭除烦恼之属的经，依其内容宣说所得的断灭法，此外还有净除污染法的经以及戒坏行染污法的经，这四经以此为根本。应以上述四经为修习对象，依据其教导所引领之因缘与果报，从各方面全然遍及，以禁戒束缚及抛弃五欲的生活作持戒，以出离行作为依止而修习。通过修习，观察根本内容及其差别层次，通过辨别，探究相应果报，明了‘这是此人所得之果报，此是此经所得之果报’，以此类比，以不同果报与果报相应的四经渐次相应而修行，此义不可忽略或误解。”
‘‘Kittakena phalena brahmacariyena yojetabbānī’’ti pucchitabbattā ‘‘yāvatikā ñāṇassa bhūmī’’ti vuttaṃ. Bhagavatā desitena vāsanābhāgiyasuttena siddhā yāvatikā puññabhāgiyā paṭipadādayo vibhajanañāṇassa bhūmi ārammaṇā bhavitumarahanti, tāvatikāhi bhūmīhi vāsanābhāgiyasuttaṃ yojayitabbaṃ. Nibbedhabhāgiyasuttena siddhā yāvatikā phalabhāgiyā paṭipadādayo vibhajanañāṇassa bhūmi ārammaṇā bhavitumarahanti, tāvatikāhi bhūmīhi nibbedhabhāgiyasuttaṃ yojetabbaṃ. Itaradvayampi suttaṃ yathāsambhavaṃ yojetabbaṃ. Etena ñāṇassa bhūmīnaṃ suttatthānaṃ bahuvidhattaṃ dasseti.
“若问应以何种果报相联系而修习戒行者，回答是‘至智慧境界’。世尊所说的断除烦恼法，经由诸善法累积功德而得成者，是达至分别智慧境的道途。以此断除烦恼法经应结合诸如暂时堪能终极断灭之境。以净除污染法经，乃得相应果报的道境而生起智慧，并得增长。其他两类经亦应依其可能及实际情况而结合。由此见知，智慧境界中经义内容之多样，得到形象表示。”
§34
34. Vāsanābhāgiyasuttādīsu vuttā dhammā vāsanābhāgiyanibbedhabhāgiyabhāvehi ācariyena vibhattā, amhehi ca ñātā, ‘‘kathaṃ saṃkilesabhāgiyaasekkhābhāgiyabhāvehi asādhāraṇāsādhāraṇabhāvehi vibhajitabbā’’ti pucchitabbattā ‘‘tattha katame dhammā sādhāraṇā’’tiādi āraddhaṃ. Aṭṭhakathāya pana –
“第34节论述诸如断除烦恼法经等中所说的法门，如何依教诲分别为断除烦恼法、净除污染法、戒坏行染污法三法；且当问及如何以净除污染法及戒坏行染污法差别纯熟为普通与特殊两类时，应如何区分？此外，还进一步探问何为普通法。”
‘‘Evaṃ vāsanābhāgiyanibbedhabhāgiyabhāvehi dhamme ekadesena vibhajitvā idāni tesaṃ kilesabhāgiyaasekkhabhāgiyabhāvehi sādhāraṇāsādhāraṇabhāvehi vibhajituṃ ‘tattha katame dhammā sādhāraṇā’tiādi āraddha’’nti (netti. aṭṭha. 34) –
《论》云：“如此以断除烦恼法、净除污染法、戒坏行染污法三法为基础，现今对后两法应分别划分为普通法与特殊法展开讨论，由‘何为普通法’起初探讨。”（净诠集34）
Vuttaṃ. Tattha tatthāti ye dhammā sutte vuttā vibhattihārena vibhajitabbā, tesu dhammesu katame dhammā sādhāraṇāti pucchati, dve dhammā sādhāraṇāti vissajjeti. Te dve dhamme sarūpato dassetuṃ ‘‘nāmasādhāraṇā, vatthusādhāraṇā cā’’ti vuttaṃ. Tattha nāmasādhāraṇāti nāmena nāmapaññattiyā sādhāraṇā samānā, ‘‘kusalā’’ti nāmena ekavīsati cittuppādā samānā, ‘‘akusalā’’tyādināmena dvādasa cittuppādā samānā, kusalādināmapaññattivacanena vacanīyā atthā kusalādināmasādhāraṇāti vuttā. Tena ṭīkāyaṃ –
有语：“所谓‘何为普通法’，指的是《经》中所说的法门依其区别层次应予划分，在所划分的法门中哪些为普通法？”二普通法即为二法。为了表明这二普通法是一类，以形态为准则分别，谓之“名普通”与“物普通”。“名普通”者，以名称及名之所指称为依据。其中，例如，以‘善’一名，指二十一种心生法；‘不善’等名，指十二种心生法；‘善不善’名词集合中之义称“名普通”。《注》释曰：
‘‘Nāmaṃ nāmapaññatti, taṃmukheneva saddato tadatthāvagamo. Saddena ca sāmaññarūpeneva tathārūpassa atthassa gahaṇaṃ, na visesarūpena. Tasmā saddavacanīyā atthā sādhāraṇarūpanāmāyattagahaṇīyatāya nāmasādhāraṇā vuttā’’ti –
“名者为名称，所谓名为借助声音令人了解其义，因音声以共相形态而传达含义，而非以殊异形态。故‘可言名称之义’因属共相形态故被称为‘名普通’。”
Vuttaṃ. Vatthusādhāraṇāti patiṭṭhānabhūtena vatthunā sādhāraṇā. Yasmiṃ patiṭṭhānabhūte santāne vā cittuppādādimhi vā ye dhammā pavattanti, te dhammā tena santānena vā vatthunā tena cittuppādādinā vā sādhāraṇā samānāti attho. Ekasantāne patitattā phusanādisabhāvato bhinnāpi vatthusādhāraṇā samānavatthukāyeva bhavantīti vibhattihārena vibhajitvāti vuttaṃ hoti.
所谓共相，即因基础存在而为共通的存在。于何者为基础存在？无论于生起心识等诸法的世间存续中，或以该存续作缘缘起心识等法，此诸法以该存续或该基础心识等而为共通，即谓共相。即使仅于一存续下，依触境等差别而分别，但共通存在于同一基础法身内，此即所谓分别划分。
‘‘Kiṃ nāmasādhāraṇavatthusādhāraṇāyeva vibhajitabbā, aññaṃ vibhajitabbaṃ natthī’’ti pucchitabbattā ‘‘yaṃ vā panā’’tiādi vuttaṃ. Nāmasādhāraṇavatthusādhāraṇehi aññaṃ yaṃ vā pana kiccasādhāraṇapaccayasādhāraṇapaṭipakkhādisādhāraṇampi dhammajātaṃ evaṃjātiyaṃ sādhāraṇajātiyaṃ, tampi sabbaṃ vicayahārena vicinitvā yuttihārena gavesitvā yuttaṃ sādhāraṇaṃ vibhattihārena vibhajitabbanti adhippāyo. ‘‘Tesu nāmasādhāraṇādīsu katame nāmasādhāraṇā, katame vatthusādhāraṇā’’ti pucchitabbattā ‘‘micchattaniyatānaṃ sattāna’’ntiādi vuttaṃ. Mātughātakādīnaṃ channaṃ micchattaniyatakammakarānaṃ sattānañca duggatiahetukasugatiahetukaduhetukatihetukānaṃ catunnaṃ puthujjanānaṃ aniyatakammakarānaṃ sattānañca santāne pavattā dassanapahātabbā kilesā dassanapahātabbanāmasādhāraṇā samānā bhavanti sakkāyadiṭṭhivicikicchāsīlabbataparāmasanavasena bhinnasabhāvānampi dassanapahātabbanāmanātivattanato. Vuttappakārānaṃ niyatāniyatasattānaṃ dassanapahātabbānaṃ kilesānaṃ patiṭṭhānavatthubhāvato vatthusādhāraṇā ca samānavatthukāti attho. Puthujjanassa duggatiahetukādicatubbidhasattassa, sotāpannassa ca santāne pavattā kāmarāgabyāpādā kilesā kāmarāgabyāpādanāmasādhāraṇā samānā bhavanti sakadāgāmimaggappahātabbaanāgāmimaggappahātabbavasena bhinnasabhāvānampi kāmarāgabyāpādanāmanātivattanato. Vuttappakārassa puthujjanassa, sotāpannassa ca kāmarāgabyāpādānaṃ patiṭṭhānavatthubhāvato vatthusādhāraṇā samānavatthukāti attho ca gahetabbo. Puthujjanassa, anāgāmissa ca santāne pavattā uddhaṃbhāgiyā saṃyojanā uddhambhāgiyanāmasādhāraṇā samānā bhavanti rūparāgādivasena bhinnasabhāvānampi uddhaṃbhāgiyanāmanātivattanato. Puthujjanassa, anāgāmissa ca uddhaṃbhāgiyānaṃ patiṭṭhānavatthubhāvato vatthusādhāraṇā samānavatthukāti attho ca gahetabbo. Tena vuttaṃ ṭīkāyaṃ – ‘‘dassanapahātabbānañhi yathā micchattaniyatasattā pavattiṭṭhānaṃ, evaṃ aniyatāpī’’ti vuttaṃ. Saṅkhepato pana saṃkilesapakkhe pahānekaṭṭhā kilesā nāmasādhāraṇā honti, sahajekaṭṭhā kilesā vatthusādhāraṇāti daṭṭhabbā.
问曰：「何名以共相之共相加以划分？无他可划分者乎？」答曰：「乃或为。」因共相而引异，谓别起行、缘、对立等共相，及彼共生、异类共相，皆当以全面分别思考，严审合义，因共相加以划分是正断智所依之策。问曰：「于此诸共相之中，何为名共相？何为基础共相？」答曰：「彼谓恶道众生之隐藏、恶行所制眷族、堕落因难善因双因三因种种四类凡夫不定行者之存续，应断邪见烦恼等，名为见应断之共相，此与谓见并疑等分别境质异相不同。彼诸类众生因烦恼之存所依故属基础共相及共相类群。恶道四类凡夫行者之烦恼存续，及漏尽中通往流果圣者存续，起贪嗔忧等烦恼，为贪嗔忧名共相，此以流果断除相关烦恼为别相。凡夫及斯陀含等存续中烦恼存续，及不还等存续之上部束缚，为上部束缚名共相，因色欲等分别相异。凡夫及不还等上部束缚存续，属基础共相，是以如是。论中言见应断者，如恶道众生存续，亦是不定行者，则烦恼存续基础共相即同体相通。凡夫恶道四类众生，及斯陀含存续中贪嗔忧烦恼共存，因断者名共相，同类共相以之相通。凡夫及不还中上部束缚存续，亦称共相，因不同质而名异相，共相名不胜越。此即论中说辞，见应断者如恶道不定行者存续。简言之，烦恼为共相，彼为烦恼存续的基础共相。
Saṃkilesapakkhe sādhāraṇā ācariyena vibhattā, amhehi ca ñātā, ‘‘kathaṃ vodānapakkhe sādhāraṇā vibhattā’’ti pucchitabbattā ‘‘yaṃ kiñci ariyasāvako’’tiādi vuttaṃ. Tattha yaṃ kiñcīti sāmaññavasena vuttā paṭhamajjhānasamāpattiādikā lokiyā samāpattiyeva gahitā. Ariyasāvakoti ariyassa bhagavato sāvako ariyasāvakoti vattabbo, jhānalābhī ca phalaṭṭho ca puggalo, na maggaṭṭho. Maggaṭṭho hi lokiyaṃ yaṃ kiñci samāpattiṃ na samāpajjati. Sabbā sā lokiyasamāpatti rūpāvacarā arūpāvacarā dibbavihāro brahmavihāro paṭhamajjhānasamāpattīti evamādīhi pariyāyehi sādhāraṇā taṃsamaṅgīhi vītarāgāvītarāgehi sādhāraṇā lokiyasamāpattināmanātivattanato ca vītarāgāvītarāgehi samāpajjitabbato ca. ‘‘Ariyasāvako ca lokiyaṃ samāpattiṃ samāpajjanto odhiso odhiso samāpajjati, evaṃ sati kathaṃ vītarāgehi sādhāraṇāti saddahitabbā’’ti vattabbattā ‘‘sādhāraṇā hi dhammā’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana – ‘‘kathaṃ te odhiso gahitā, atha odhiso gahetabbā, kathaṃ sādhāraṇāti anuyogaṃ manasi katvā taṃ visodhento āha – ‘sādhāraṇā hi dhammā evaṃ aññamañña’ntiādī’’ti vuttaṃ.
论中云：依烦恼共相以师释，答我等亲属问曰：「何谓粗细禅俗者之共相有别？」答曰：「所谓所有圣弟子之共相者，乃诸凡俗禅定如初禅获得等世俗禅定为共相。圣弟子谓佛之弟子，谓已获禅及果报之人，非仅获道者。道者者，谓非获得任何世间禅定者也。所有世俗阶段诸禅定，或色形世间、无色世间、天界、梵界、初禅等诸禅定阶段，皆为共相。彼共相因无贪无嗔得成，故断除世间禅定名称之超越，昔日成同理，故名共相。又云：圣弟子入世俗禅定，交互贯入。问曰：「彼既尔，何谓共相之名？」答曰：「是通名法。」论中云：「如何聂异取，彼聂异者皆共相法。」其释云：彼等共相理，或可为异或相等相融互入。论中复云：「圣弟子入世俗禅定，或相互贯入，然共相殊不超越已知名义。故共相名不胜越，慎用亦可。」论中即彼释：「如何取不同法，则断不同法，对于共相作理解释」，谓曰：「共相即诸法总名。
Tattha evaṃ vītarāgāvītarāgehi odhiso odhiso samāpajjitabbā dhammā paraṃ paraṃ pacchā pacchā pavattiyamānaṃ dhammajātaṃ sakaṃ sakaṃ pubbe pubbe jātaṃ ‘‘lokiyasamāpattī’’ti nāmaṃ niyatavisayaṃ aññamaññaṃ hutvā hi yasmā nātivattanti, tasmā sādhāraṇāti saddahitabbā gahetabbāti attho. ‘‘Paraṃ paraṃ samāpajjanto kathaṃ nātivattatī’’ti vattabbattā nātivattanaṃ pākaṭaṃ kātuṃ ‘‘yopī’’tiādi vuttaṃ. Yo ariyasāvako vā avītarāgo vā. Imehi lokiyasamāpattidhammehi samannāgato, so ariyasāvako vā avītarāgo vā paraṃ paraṃ samāpajjantopi taṃ dhammaṃ lokiyaṃ samāpattidhammaṃ nātivattati, aññaṃ upagantvā nātikkamatīti attho. Yehi lokiyasamāpattidhammehi samannāgato, ime lokiyasamāpatti dhammā sādhāraṇāvāti daṭṭhabbā.
论中又云：如无贪无嗔圣弟子入不同世俗禅，依次贯入彼禅法，虽名曰世俗禅定，然不溢出此前已悟名义，故共相乃约定称谓，宜以共相称之。问曰：「何以依序贯入而不溢？」答曰：「不溢证明，故以共相称之。」谓是或为圣弟或非贪无嗔行者，皆内摄于世俗各种禅定因缘内，虽之反复具足彼禅法，不偏离其所贯入禅定，无增无减，别无他超，故名共相世俗禅定诸法。
‘‘Vāsanābhāgiyādisuttesu vuttā ye dhammā iminā vibhattihārena vibhattā, yesu dhammesu katame dhammā asādhāraṇā’’ti pucchitabbattā ‘‘tattha katame dhammā asādhāraṇā’’tiādi vuttaṃ. Tattha tesu vibhajitabbesu dhammesu katame dhammā asādhāraṇāti pucchati, pucchitvā yāva desanaṃ upādāya asādhāraṇā dhammā gavesitabbā, ‘‘sekkhāsekkhā’’ti vā gavesitabbā, ‘‘bhabbābhabbā’’ti vā gavesitabbā. Atha vā yāva ‘‘sekkhāsekkhā bhabbābhabbā’’ti desanā vuttā, tāva desanaṃ upādāya asādhāraṇā gavesitabbā. Kathaṃ gavesitabbā? Ariyesu sekkhāsekkhadhammavasena ‘‘sekkhā’’ti nāmaṃ asekkhena asādhāraṇaṃ, ‘‘asekkhā’’ti nāmaṃ sekkhena asādhāraṇanti vā, anariyesu ‘‘bhabbā’’ti nāmaṃ abhabbena asādhāraṇaṃ, ‘‘abhabbā’’ti nāmaṃ bhabbena asādhāraṇanti vā gavesitabbā. Kāmarāgabyāpādā saṃyojanā appahīnattā anusayabhāvena uppajjanārahattā aṭṭhamakassa sotāpattimaggaṭṭhassa ca sotāpannassa phalaṭṭhassa ca sādhāraṇā bhavanti, dhammatā dhammasabhāvo asādhāraṇo. Idaṃ vuttaṃ hoti – ‘‘aṭṭhamakassa sotāpattimaggaṭṭhatā sotāpannassa asādhāraṇā, sotāpannassa sotāpannaphalaṭṭhatā ca aṭṭhamakassa sotāpattimaggaṭṭhassa asādhāraṇā. Aṭṭhamakassa vā pahīyamānakilesatā sotāpannassa asādhāraṇā, sotāpannassa pahīnakilesatā ca aṭṭhamakassa asādhāraṇā’’ti.
论中又云：于诸烦恼因果经文中说，依法分别众法共通与非常，问曰：「何为非常法？」答曰：「诸法非常者，当于教典受持至究竟阶段内分别察知，谓分明受持，谓修行可修不可修，皆应分别。彼时而言：于圣者法中，修行与未修异者，即常人殊法。贪嗔忧诸束缚得暂断除，斯陀含入道与果，彼亦不同常人。斯陀含入道不生厌患，因断离束缚，即不相同。解说曰八道之斯陀含及斯陀含果互成非常。彼八道者，谓得灭烦恼之法；斯陀含果者系证果之圣者。相互不同故非常，且彼有斯陀含谓断恶习漏除之法，非常名差异也。诸修行圣者名为修行者，是谓不同法。以故于七种修行圣者之中，其名称为修行者，然于诸法相中，八道彼法于斯陀含不同，斯陀含于八道亦不同，亦名不同。
Uddhambhāgiyā saṃyojanā appahīnattā anusayabhāvena uppajjanārahattā aṭṭhamakassa maggaṭṭhabhāvena aṭṭhamakasadisassa anāgāmimaggaṭṭhassa ca anāgāmissa phalaṭṭhassa ca sādhāraṇā, dhammatā dhammasabhāvo asādhāraṇā. Idaṃ vuttaṃ hoti – ‘‘aṭṭhamakassa anāgāmimaggaṭṭhatā anāgāmissa phalaṭṭhassa asādhāraṇā, anāgāmissa anāgāmiphalaṭṭhatā ca aṭṭhamakassa asādhāraṇā. Aṭṭhamakassa vā pahīyamānakilesatā anāgāmissa asādhāraṇā, anāgāmissa phalaṭṭhassa pahīnakilesatā ca aṭṭhamakassa asādhāraṇā’’ti. ‘‘Maggaṭṭhatā phalaṭṭhatāya asādhāraṇā, phalaṭṭhatā ca maggaṭṭhatāya asādhāraṇā’’tipi vattuṃ vaṭṭati. Sabbesaṃ sattannaṃ sekkhānaṃ puggalānaṃ nāmaṃ‘‘sekkhā’’ti nāmaṃ sādhāraṇaṃ. Dhammatā asādhāraṇāti catunnaṃ maggaṭṭhānaṃ taṃtaṃmaggaṭṭhatā aññamaññaṃ maggaṭṭhānaṃ asādhāraṇā. Heṭṭhimaphalattayaṭṭhānañca asādhāraṇā, heṭṭhimaphalattayaṭṭhānaṃ taṃtaṃphalaṭṭhatā ca aññamaññaṃ phalaṭṭhānaṃ asādhāraṇā, catunnaṃ maggaṭṭhānañca asādhāraṇāti attho. ‘‘Sekkhānaṃ taṃtaṃmaggaṭṭhatā taṃtaṃphalaṭṭhatāya asādhāraṇā, taṃtaṃphalaṭṭhatā ca taṃtaṃmaggaṭṭhatāya asādhāraṇā’’ti vattumpi vaṭṭati. Sabbesaṃ paṭipannakānanti phalatthāya paṭipajjantīti paṭipannakā, tesaṃ maggasamaṅgīnaṃ catunnaṃ puggalānaṃ nāmaṃ ‘‘paṭipannakā’’ti nāmaṃ sādhāraṇaṃ, dhammatā taṃtaṃmaggaṭṭhatā asādhāraṇā. Sabbesaṃ sekkhānaṃ sattannaṃ puggalānaṃ sekkhānaṃ sīlaṃ sādhāraṇaṃ, dhammatā taṃtaṃmaggaṭṭhaphalaṭṭhatā asādhāraṇāti. Vāsanābhāgiyasaṃkilesabhāgiyasuttesu vuttā dassanenapahātabbādayo ceva nibbedhabhāgiyaasekkhabhāgiyasuttesu vuttā sekkhādayo ca dhammā sādhāraṇāsādhāraṇabhedena vibhattihārena vibhajitabbāti adhippāyo veditabbo.
论中又云：若上部束缚得断者，及上部束缚同类之不还入道果圣者，无明烦恼因，及不还入道果圣者彼果亦不同，彼谓非常。譬如八圣道，得灭烦恼之果；不还入道所证果，彼异故谓非常。互为因果，彼不共法，名非常也。说有多种分别，谓八道不同入道果之异，则互不相同。是故统言七修行者为「修行者」，依缘相异谓非常。文中亦有论，观断烦恼之非共法理，烦恼依缘不同法，乃分别共相现，称作共相法与非常法。又云：于业与果，分别共相之义，皆当明察。
‘‘Aṭṭhamakassā’’tiādinā ariyesu puggalesu asādhāraṇā ācariyena vibhattā, amhehi ca ñātā, ‘‘kathaṃ anariyesu asādhāraṇā vibhattā’’ti pucchitabbattā ariyesu vuttanayānusārena anariyesupi vibhajitvā gavesitabbāti dassetuṃ ‘‘evaṃ visesānupassinā’’tiādi vuttaṃ . Aṭṭhakathāyaṃ pana – ‘‘evaṃ ‘aṭṭhamakassā’tiādinā ariyapuggalesu asādhāraṇadhammaṃ dassetvā itaresu nayadassanatthaṃ ‘evaṃ visesānupassinā’tiādi vutta’’nti vuttaṃ. Evaṃ ariyesu vuttanayānusārena bhabbābhabbesu anariyesu visesānupassinā asādhāraṇato visesaṃ asādhāraṇaṃ anupassinā gavesakena paṇḍitena bhabbābhabbesupi hīnukkaṭṭhamajjhimaṃ upādāya gavesitabbaṃ. Kathaṃ? Mātughātādivasena pavattānaṃ paṭighasampayuttadiṭṭhisampayuttasattamajavanacittuppādānaṃ micchattaniyatānaṃ taṃsamaṅgīnaṃ vā tathāpavattā paṭhamajavanacittupādādayo aniyatā dhammā paṭighasampayuttādibhāvena sādhāraṇā, micchattaniyatā dhammā ekacittuppādattā asādhāraṇā. Yathā hi cittaṃ ‘‘cittasaṃsaṭṭha’’nti na vattabbaṃ, evaṃ micchattaniyatāpi ‘‘micchattaniyatasādhāraṇā’’ti na vattabbā. Micchattaniyatesupi niyatamicchādiṭṭhikānaṃ diṭṭhisampayuttasattamajavanacittuppādasamaṅgīnaṃ aniyatā diṭṭhisampayuttapaṭhamajavanacittuppādādayo dhammā diṭṭhisampayuttādibhāvena sādhāraṇā, niyatamicchādiṭṭhi ekacittuppādasamaṅgībhāvato asādhāraṇā. Tenāha aṭṭhakathācariyo –
“‘八别者’等言，是指圣人中那些以非凡法则被区分的，有所区别的比库们。我们亲知者若问‘何以非圣人中亦得有所区别？’当依圣人所宣讲而分辨非圣人。此义显示‘如此观其殊胜’等语。然此论书中则言：‘借“八别者”等说明圣人中的非凡法，以便于引导他者，故说“如此观其殊胜”等。’由此照圣人教法，在生死流转诸趣中，以分别观察非圣人中各异的殊胜性。此殊胜性非凡法者，须由探索者以智慧，于各生死段次的低、中、高中，予以找寻研究。何以故？譬如因杀母等罪业而起的恼恨、见谛等种种缠烦生心，及其无明习气，这些带恼恨业的觉知起点等，是无常变化的法，普遍存在；相对而言，持邪见习气的觉知起点唯一发生，故属非常法。譬如心不可称为“心的集合”，同样，邪见习气也不可称为“一切邪见习气的普通性”。因持邪见习气者中，有习持有定邪见的无常等杂法，属常法；而持坚定不变邪见者则属非常法。论书作者因此说：
‘‘Micchattaniyatānaṃ aniyatā dhammā sādhāraṇa, micchattaniyatā dhammā asādhāraṇā. Micchattaniyatesupi niyatamicchādiṭṭhikānaṃ aniyatā dhammā sādhāraṇā, niyatamicchādiṭṭhi asādhāraṇāti iminā nayena visesānupassinā veditabbā’’ti (netti. aṭṭha. 34).
‘邪见习气中无常杂法为普通，持有定邪见之习气为非常。持邪见习气者中，无常杂法为普通，定邪见为非常，须由此理得出区分殊胜之义。’（论书第八章第34节）
Tattha ‘‘iminā nayenā’’ti iminā micchattaniyatānaṃ uppajjituṃ bhabbā aniyatā dhammā sādhāraṇā, uppajjituṃ abhabbā aniyatā dhammā asādhāraṇāti gahitā. Tena vuttaṃ ‘‘bhabbābhabbā’’ti. Tathā hīnassa hīno hīnabhāvena sādhāraṇo, majjhimukkaṭṭhā asādhāraṇā. Majjhimassa majjhimo sādhāraṇo, hīnukkaṭṭhā asādhāraṇā. Ukkaṭṭhassa ukkaṭṭho ukkaṭṭhabhāvena sādhāraṇo, hīnamajjhimā asādhāraṇātipi gavesitabbā. Tenāha – ‘‘hīnukkaṭṭhamajjhimaṃ upādāya gavesitabba’’nti.
此处‘由此理’者，意指因邪见习气中，可发生的无常杂法为普通；不可发生的杂法为非常。故称‘有生灭无生灭’（bhabbābhabbā）之理。犹如低（劣）、中（平）、高（胜），及其中间等级，低者得于低之属性为普通，中者之属性为非常；中者得于中者属性为普通，低者属性为非常；高者得于高之属性为普通，低中属性为非常。故说‘须从低、中之间取中间为依据’。
‘‘Tattha katame dhammā sādhāraṇā’’tiādinā nānāvidhena vibhattihāranayena dhammā vibhajitvā dassitā, amhehi ca ñātā, ‘‘kathaṃ bhūmipadaṭṭhānāni vibhattihāranayena vibhajitvā dassitānī’’ti pucchitabbabhāvato dhammavibhajanānantaraṃ bhūmipadaṭṭhānāni vibhajitvā dassento ‘‘dassanabhūmī’’tiādimāha. Tattha dassanabhūmīti dassanaṃ bhavati ettha paṭhamamaggeti dassanabhūmi, sotāpattimaggo . Niyāmāvakkantiyāti niyamanaṃ niyāmo, ko so? Sampattaniyāmo, avakkanaṃ avakkanti, sotāpattiphalaṃ, niyāmassa avakkanti niyāmāvakkanti, tāya. Dassanabhūmināmako sotāpattimaggo niyāmāvakkantināmakassa sotāpattiphalassa pattiyā padaṭṭhānaṃ. Paṭhamamaggasamaṅgī puggalo hi niyāmaṃ okkamanto nāma, phalasamaṅgī pana niyāmaṃ okkanto nāma hoti, tasmā niyāmāvakkantisaddena paṭhamaphaluppatti gahitā. Bhāvanābhūmīti uparimaggattayaṃ. Uttarikānanti tassa tassa maggassa uparipavattānaṃ taṃtaṃphalānaṃ pattiyā padaṭṭhānanti paccekaṃ yojetabbaṃ.
于此，分辨何为普通法者，以各种区分法细分法相，示现之。且吾人亲知，当问‘何以将基础境（bhūmi）诸处得以依分显现？’继而将基础境分别示现，称为‘显现基础’。此‘显现基础’谓显现道以初行者，即须陀洹果道。‘规约显现’者，是规则、法则，何者？即成果规则，谓须陀洹果果义相对之法则。称为显现基础名者，是针对须陀洹果道规约之法，须根踪法。最初依道相生者，谓初行者；相应果者，为果法得道者，故名为规约显现。先果相合者谓起道者，果相合规则得以命名规约显现。修行顺序，基础境是上行之法。上行者指各道之初起、及相应成果的取得步骤，各道依其根本相互连接。
Dukkhā paṭipadā dandhābhiññā mandapaññassa uppajjanato samathaṃ āvahantī hutvā samathassa padaṭṭhānaṃ hoti, sukhāpaṭipadā khippābhiññā ñāṇādhikassa uppajjanato vipassanāvahantī hutvā vipassanāya padaṭṭhānaṃ, avasesā dve paṭipadāpi nātipaññassa uppajjanato samathassa padaṭṭhānanti gahetabbā. Tena aṭṭhakathāyaṃ vuttaṃ – ‘‘itarā pana tissopi paṭipadā samathaṃ āvahantī’’tiādi (netti. aṭṭha. 34). Dānamayaṃ puññakiriyavatthu sayameva ekantena dhammassavanassa padaṭṭhānaṃ na hoti, vandanayācanapañhāpucchanādayopi padaṭṭhānaṃ honti, tasmā tehi kāraṇehi sādhāraṇaṃ hutvā paratoghosassa padaṭṭhānaṃ hoti, paratoghoso ca dhammassavanapañhāvissajjanādivasena pavatto. Dātabbavatthupariccajanavandanayācanakālesu hi yebhuyyena dhammaṃ desenti, pañhāpucchanādikālesu ca vissajjenti, paṭipucchasākacchādīni vā karonti. Sīlamayaṃ puññakiriyavatthu pāmojjapītipassaddhisukhasamādhīhi padaṭṭhānabhāvena sādhāraṇaṃ hutvā cintāmayiyā paññāya padaṭṭhānaṃ hoti. Sīlavantassa hi sīlaṃ paccavekkhantassa pāmojjādayo honti, samāhito ca dhammacintane samattho hoti.
痛苦道处在愚者禅定觉疾生故而生止，是止禅的基础；幸福道处于智慧有余而生慧，以慧观照为基础，是观禅之根基；剩余两道亦应认为是止禅的根基，因无过于智慧者。此理诸比库应知。故论书中说‘还有第三道亦助止禅’等（论书第八章第34节）为证。布施业功德之所因，只单靠听闻佛法而无法为道根基。但敬礼、乞求、问难等亦成道的根基，故被视为共通，亦为异己邪见之根基。因异己邪见由听法、问难、讨论等发起。戒业功德之所因，常为欢喜、喜悦、安宁、定乐之所在，为根基，且由思维而成慧根基。谨察戒者，则有喜悦生，专注于佛法能得成。
Bhāvanāmayaṃ puññakiriyavatthūti purimā purimā samathabhāvanā ceva vipassanābhāvanā ca puññakiriyavatthudānasīlādīhi kāraṇehi sādhāraṇaṃ hutvā bhāvanāmayiyā paññāya pacchimāya pacchimāya samathabhāvanāya ceva vipassanābhāvanāya ca padaṭṭhānaṃ. Tena vuttaṃ aṭṭhakathāyaṃ – ‘‘sādhāraṇanti na bījaṃ viya aṅkurassa, dassanabhūmiādayo viya niyāmāvakkantiādīnaṃ āveṇikaṃ , atha kho sādhāraṇaṃ tadaññakāraṇehipī’’ti. ‘‘Dānamayasīlamayabhāvanāmayapuññakiriyavatthūnaṃ paratoghosacintāmayibhāvanāmayipaññānaṃ padaṭṭhānabhāvo ācariyena vibhatto, evaṃ sati tesaṃ dānamayādīnaṃ yathākkamaṃ pariyattibāhusaccakammaṭṭhānānuyogamaggasammādiṭṭhīnaṃ padaṭṭhānabhāvo na bhaveyyā’’ti vattabbattā tathāpavattaṃ padaṭṭhānabhāvampi dassetuṃ ‘‘dānamayaṃ puññakiriyavatthu parato ca ghosassa sutamayiyā ca paññāyā’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana –
修习功德之所因，即前者前者的止禅与观禅修习、以及布施、戒等功德因，皆是共通的法基；以修习慧为末后，辅助前前次止与观修习基础。故论书说：‘共通不同于种子之于芽，显现基础等如规约显现之类的道法实践，亦属共通，此理亦可知。’又说‘布施、戒、修习等功德因与异己邪见、思虑等慧因道的根基，由老师所划分，故不能无视此根基，依正确道理修行方能成就。’论书中复言明此义。
‘‘Idāni yasmā dānaṃ, sīlaṃ, lokiyabhāvanā ca na kevalaṃ yathāvuttaparatoghosādīnaṃyeva, atha kho yathākkamaṃ pariyattibāhusaccakammaṭṭhānānuyogamaggasammādiṭṭhīnampi paccayā honti, tasmā tampi nayaṃ dassetuṃ puna ‘dānamaya’ntiādinā desanaṃ vaḍḍhesī’’ti (netti. aṭṭha. 34) –
「现在既然说施舍、戒律、世间修习并非单纯由于如妄语等外道所说，而是还因诸多训诂多而精微的修行方法的辅助，以正见为条件而成就，因此也应以此为引导，再次示现‘施舍为本’等教诫，以增长教法。」（净土论 第八卷 第三十四条）
Vuttaṃ. Tattha dānamayapuññakiriyavatthuno paratoghosassa sādhāraṇapadaṭṭhānabhāvo heṭṭhā vuttanayena ñātabbo. Dānaṃ pana datvā desanaṃ sutvā sutānusārena vitthāretvā cintentassa pavattamānāya sutamayiyā paññāya vandanayācanādīhi sādhāraṇaṃ hutvā padaṭṭhānaṃ hoti. Sīlamayapuññakiriyavatthunopi cintāmayiyā paññāya sādhāraṇapadaṭṭhānabhāvo vuttoyeva. Parisuddhasīlaṃ pana nissāya ‘‘jhānaṃ nibbattessāmi, maggaphalaṃ nibbattessāmī’’tiādinā paccavekkhantassa pavattamānassa yonisomanasikārassa pāmojjādīhi sādhāraṇaṃ hutvā padaṭṭhānaṃ hoti. Bhāvanāmayapuññakiriyavatthuno bhāvanāmayiyā paññāya sādhāraṇapadaṭṭhānabhāvopi vuttoyeva. Samathabhāvanāsaṅkhātaṃ pana jhānaṃ pādakaṃ katvā vā paripākaṃ vipassanābhāvaṃyeva vā nissāya pavattamānāya sammādiṭṭhiyā parisuddhasīlādīhi sādhāraṇaṃ hutvā padaṭṭhānaṃ hoti.
经云：对施舍为功德行根本者的外道等通说其共同立场，应当通过下述说明理解。施舍者施与后，听闻说法，随听随释，反复思虑，于正见产生庄敬敬礼等通称信敬受持义，从而成为共同立场。戒律作为功德行根本者，也因反复思考而产生庄敬意识，同样具有共同立场。至于清净戒律者，因自省戒律比库谓“将成禅定，将成道果”等，反复思观，因正念勤修善业及喜悦而成为共同立场。禅修作为功德行根本者，因禅修者智慧，且由止禅成长为观禅，依正见，连同清净戒律等成为共同立场。
Dānamayapuññakiriyavatthuādīnaṃ paratoghosādīnaṃ padaṭṭhānabhāvo punappunaṃ ācariyena vibhatto, amhehi ca ñāto, ‘‘patirūpadesavāsādayopi imesaṃ dhammānaṃ padaṭṭhānānīti yathā vibhajitabbā, amhehi ca viññātabbā, tathā vibhajitvā dassethā’’ti vattabbattā tepi vibhajitvā dassetuṃ ‘‘patirūpadesavāso’’tiādimāha. Aṭṭhakathāyaṃ pana ‘‘tathā patirūpadesavāsādayo kāyavivekacittavivekādīnaṃ kāraṇaṃ hontīti imaṃ nayaṃ dassetuṃ ‘patirūpadesavāso’tiādimāhā’’ti (netti. aṭṭha. 34) vuttaṃ. Patirūpadesaṃ nissāya vasantassa kāyavivekacittavivekavaḍḍhanato, samādhivaḍḍhanato ca patirūpadesavāso kāyacittavivekassa ca upacārasamādhiappanāsamādhissa ca sīlādīhi sādhāraṇaṃ hutvā padaṭṭhānaṃ. Sappurisūpanissayoti sappurisasantāne pavatto payirupāsato ālambitabbo pasādo, tato vā upanissayaṃ labhitvā payirupāsantānaṃ santāne pavatto pubbapasādo yathāvidho sappurisūpanissayo payirupāsantassa saddhāsampannassa ratanattaye tiṇṇaṃ aveccappasādānaṃ ratanattayaguṇādīhi sādhāraṇaṃ hutvā padaṭṭhānaṃ, samathassa labhananimittadāyakaṃ sappurisaṃ payirupāsitvā tena dinnanaye ṭhatvā pavattetabbassa samathassa sappurisūpanissayo sīlapāmojjapītādīhi sādhāraṇaṃ hutvā padaṭṭhānaṃ. Attasammāpaṇihitassa pāpajigucchādīnaṃ sambhavato attasammāpaṇidhānaṃ jātivayādipaccavekkhaṇena sādhāraṇaṃ hutvā hiriyā ca padaṭṭhānaṃ, attasammāpaṇihitassa nibbidādīnaṃ sambhavato sīlādīhi sādhāraṇaṃ hutvā vipassanāya ca padaṭṭhānaṃ.
关于施舍等功德行根本者的外道等共同立场，历代上师曾分明讲解，我们也了解到“依据正确训诂等，这些法的共同立场应当如是分别，我们当如是分明讲示”。对此，他们称之为“依据正确训诂等”。注疏云：“如同依正确训诂等，身体见解与心见解增进等原因，‘依据正确训诂等’因身体心的分别增进及和合禅定的养成，使之成为连带诸戒等的共同立场。”“善知识之依赖”应视为依止于善知识的族群、同参弟子相互扶持的关系，再依止其信心坚定者所获三宝（佛法僧）的三种殊胜光明而建立共同立场。修止时，也应依止善知识，依止其教诲，不离戒律对喜悦等的调伏，成为共同立场。就个人自重之念而言，由于戒恶业等，由自身正信出生的稳固自重，以及由厌离恶行等观察而导致的戒律等共同立场并兼具智慧观见也在其中。
Tadaṅgādivasena akusalapariccāgo nibbidāñāṇādīhi sādhāraṇaṃ hutvā kusalavīmaṃsāya paṭisaṅkhānupassanāya paññāya ca ariyamaggasamādhindriyassa ca padaṭṭhānaṃ. Dhammasvākkhātatā svākkhātadhammassavanānusārena pavattakusalamūlakā lokiyalokuttarasampatti kusalamūlaropanā nāma, tāya ca tathāvidhakusalamūlakāya phalasamāpattiyā ca padaṭṭhānaṃ. Saṅghasuppaṭipannatā saṅghasuṭṭhutāya saṅghassa upaṭṭhākānaṃ suṭṭhubhāvāya sappatissavāya vacanasampaṭicchanabhāvāya padaṭṭhānaṃ. Satthusampadā satthari ceva dhammādīsu ca guṇaajānanatāya appasannānañca pasādāya pasannānañca appamattakapasādānañca bhiyyobhāvāya vaḍḍhanāya padaṭṭhānaṃ. Appaṭihatapātimokkhatā saṅghamajjhe vā parisamajjhe vā dummaṅkūnaṃ dummukhānaṃ dussīlānaṃ puggalānaṃ niggahāya, pesalānaṃ pātimokkhasaṃvarādisīlasampannānaṃ puggalānaṃ phāsuvihārāya ca padaṭṭhānaṃ hoti. Honto pana yathānurūpehi aññehi kāraṇehi sādhāraṇaṃ hutvā hotīti veditabbo.
依诸根本等，如无善业所引起的厌倦智慧等，成为共同立场，以善恶鉴学为正见、法得三摩地的智慧等为共同立场。法的正法传承，随正法闻持，成为世间及出世间功德根本，依此法而证入果报，此亦为共同立场。僧团清净遵法，僧团戒律严谨，护持者具足嫉恶如仇，一切禁戒皆守信等，成为共同立场。世尊圆满功德，无上导师之德，法义具足，导致信乐清净广大，与不懈精进教示相应，增进共同立场。巴拉基戒律在僧团中，或大寂静会，制止恶人恶行，令守戒清净之人安住成为共同立场。连同这些，皆应知此等均为适合缘起之他因而成的共同立场。
‘‘Vāsanābhāgiyasuttādīsu vuttadhammabhūmipadaṭṭhānānaṃ vibhattihārena vibhajitabbabhāvo amhehi kena jānitabbo saddahitabbo’’ti pucchitabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tassattho vuttanayānusārena veditabbo.
有人问：“在如《命运福德经》等经典中所说的功德根本依法而应有分立，究竟该通过何种方法方能认识并信解？”回答曰：“已经有了。”需依据此处所说的引导加以了解。
‘‘Ettāvatā ca vibhattihāro paripuṇṇo, añño niyutto natthī’’ti vattabbattā ‘‘niyutto vibhattihāro’’ti vuttaṃ. Yattha yattha sutte ye ye dhammādayo vuttā, tattha tattha sutte vuttesu tesu tesu dhammādīsu yathālābhavasena yo yo vibhattihāro yojito, so so vibhattihāro niddhāretvā yutto yojitoti attho daṭṭhabbo.
又说：“功德依法分立已臻圆满，无余外加分立。”指无须另加任何新的分立说。所谓“依法分立”，即指见诸经中所说一切法等，依其文义因缘所适，割分出对应的功德根本，然后归纳联结，就是所谓依法而得的功德根本。
Iti vibhattihāravibhaṅge sattibalānurūpā racitā · 如是，于格位夺格分别中，依能力所及而造之
Vibhāvanā niṭṭhitā. · 阐释已完成。
Paṇḍitehi pana aṭṭhakathāṭīkānusāreneva gambhīrattho vitthārato vibhajitvā gahetabboti.
然而，应当依循论疏的次第，详尽分辨深义，逐条展开取义。
9. Parivattanahāravibhaṅgavibhāvanā9. 转换夺格分别之阐释
§35
35. Yena yena saṃvaṇṇāvisesabhūtena vibhattihāravibhaṅgena sutte vuttā dhammādayo vibhattā, so saṃvaṇṇāvisesabhūto vibhaṅgo paripuṇṇo, ‘‘katamo parivattanahāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo parivattano hāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu katamo saṃvaṇṇanāviseso parivattano hāro parivattanahāravibhaṅgo nāmāti pucchati. ‘‘Kusalākusale dhamme’’tiādiniddesassa idāni mayā vuccamāno ‘‘sammādiṭṭhissa purisapuggalassā’’tiādiko vitthārasaṃvaṇṇanāviseso parivattano hāro parivattanahāravibhaṅgo nāmāti attho gahetabbo.
第35条须询问：由于各种不同的陈述方式、类别的细分，在经文中所说的法（dhamma）等有所划分，这样的划分构成了所谓的“陈述差别的类别划分”。当被问及“什么是转变的类别划分”时，回答了“什么是该类别的转变”等内容。这里的“这里”指的是，在这十六种教义类别等论述中，究竟哪一种是所谓“陈述差别类别转变”的范围。就像“善恶法”的说法，如今由我解释的是“正见之人”详细陈述差别的类别转变，这种类别转变的意义应当被接受。
‘‘Saṃvaṇṇiyamāne sutte niddiṭṭhassa katamassa bhāvitabbassa kusalassa katamo paṭipakkho, kathaṃ parivattetabbo’’ti pucchitabbattā imassa bhāvitabbassa kusalassa ayaṃ paṭipakkho, evaṃ pahātabbabhāvavasena parivattetabboti dassento ‘‘sammādiṭṭhissa purisapuggalassā’’tiādimāha. Aṭṭhakathāyaṃ pana –
如果被问道：“在陈述的经文中，所指应当培养的善法之相对面是什么？应当如何转变？”对于此应培养的善法的相对面，此即其对立面，说明必须舍弃的性质，作为“正见之人”等说法而明示。论疏中则说——
‘‘Tattha yasmā saṃvaṇṇiyamāne sutte yathāniddiṭṭhānaṃ kusalākusaladhammānaṃ paṭipakkhabhūte akusalakusaladhamme pahātabbabhāvādivasena niddhāraṇaṃ paṭipakkhato parivattanaṃ, tasmā ‘sammādiṭṭhissa purisapuggalassa micchādiṭṭhi nijjiṇṇā bhavatī’tiādi āraddha’’nti (netti. aṭṭha. 35) –
“因为在陈述的经文里，如实指出应当舍弃的恶、不善法，以及对立的善恶法的转变，称之为相对的转变。所以说‘正见之人获得毁灭邪见’等开始起修。”（《净说·注疏》35条）——这是所说的。因必须舍弃的法（恶法）有被舍弃的性质，而应舍弃法有舍弃者的性质，从对立面转变称为转变。因此所谓“正见者”是指正、善、美、清净的见解，适用于有情众生。这就是“正见”一词。论述有所指，是为“人”而说，因此称“正见之人”。这正见因果之通用名字，是藉止恶业果报、无常等观洞见、或因见道而彻底夺取净灭的正见。凡因此正见修习而止弃邪见显现，若无上邪见出现，便使余余不善法不生不起。
Vuttaṃ. Pahāyakassa hi dhammassa pahātabbabhāvavasena niddhāraṇaṃ, pahātabbassa ca dhammassa pahāyakabhāvavasena niddhāraṇaṃ paṭipakkhato parivattanaṃ nāma hoti. Tattha sammādiṭṭhissāti sammā sundarā pasatthā diṭṭhi yassa puggalassāti sammādiṭṭhi. Puggalapadaṭṭhānā hi ayaṃ desanā. Tena vuttaṃ ‘‘purisapuggalassā’’ti. Sā pana sammādiṭṭhi kammakammaphalādisaddahanavasena vā aniccādivipassanāvasena vā maggasammādassanavasena vā pavattā niravasesāva gahitā. ‘‘Yāya bhāvitāya sammādiṭṭhiyā pahātabbā micchādiṭṭhi nijjiṇṇā bhavati, yadi kevalā micchādiṭṭhiyeva nijjiṇṇā bhavati, evaṃ sati tadavasesā akusalā dhammā ajiṇṇā
这是当说的理义。须知所谓“当舍者”，乃指该法有舍弃的性质；“当舍者”的法自身具有舍弃者的性质，从对立面转变即称为转变。在此，“正见”指的是正、善、美和清净的见解，是对众生的敷陈。因此有言“正见之人”。此正见作为行为与果报的总称，或者为无常等观无常、苦、空的观察，或者是因见道而达成的正见。当修习此正见且邪见被止弃，则孤邪见灭绝；若邪见独灭，不生其他不善法。持邪见的因缘，则生诸多恶不善法，成为生起的根源，这些不善法对正见具足的人们而言已被止弃，不复生起。因此世尊说：“取尽苦灭即是离有灭。”（《优陀那经》第二品；《大般涅槃经》第一品）
Bhaveyyu’’nti vattabbattā ‘‘ye cassa micchādiṭṭhipaccayā’’tiādi vuttaṃ. Micchādiṭṭhipaccayā aneke pāpakā akusalāyeva dhammā ca uppajjeyyuṃ uppajjanārahā bhaveyyuṃ, te ca akusalā dhammā assa sammādiṭṭhisampannassa purisapuggalassa nijjiṇṇā pahātabbārahā anuppajjanasabhāvā honti. Tenāha bhagavā – ‘‘upādānanirodhā bhavanirodho’’ti (udā. 2; mahāva. 1).
之所以说「应当存在」，是因为需要如此表述，故言「凡以邪见为缘……」等。以邪见为缘，种种恶不善法应当生起、堪当生起；而彼等不善法，对于此具足正见之人，则已消融殆尽，堪当断除，具有不再生起之自性。因此，世尊说：『以取灭故，有灭。』
‘‘Yadi sammādiṭṭhissa purisapuggalassa micchādiṭṭhi, tappaccayā akusaladhammāyeva nijjiṇṇā bhavanti, evaṃ sati sammādiṭṭhipaccayā kusalā dhammā na sambhaveyyu’’nti vattabbattā ‘‘sammādiṭṭhipaccayā cā’’tiādi vuttaṃ. Assa sammādiṭṭhisampannassa purisapuggalassa uppajjanārahā sammādiṭṭhipaccayā aneke kusalā samathavipassanā vā bodhipakkhiyā vā dhammā sambhavanti, uppannā ca te dhammā assa sammādiṭṭhisampannassa purisapuggalassa santāne punappunaṃ pavattanavasena bhāvanāpāripūriṃ gacchanti.
『如若具正见的男子，其对邪见因缘者，必定从业不善法中退转，依此正见的因缘，不善法不能生起』，如此理当说，「依正见因缘」等语也曾说过。具正见的男子，种种善法由正见而生起，无论安立禅定或观慧，抑或觉支诸法。且是诸法于其身心中，继起如轮转般，渐入修习圆满。
Sammādiṭṭhiyā paṭipakkhānaṃ micchādiṭṭhiyā, tappaccayānaṃ akusalānaṃ dhammānaṃ parivattanabhāvo ācariyena vibhatto, amhehi ca ñāto, ‘‘sammāsaṅkappassa dhammassa paṭipakkho dhammo kathaṃ parivattetabbo’’ti vattabbattā ‘‘sammāsaṅkappassa purisapuggalassā’’tiādi vuttaṃ. Yojanattha ādayo vuttanayānusārena veditabbā. Sammā sundarā pasatthā vācā yassa puggalassāti sammāvāco, tassa sammāvācassa. ‘‘Purisapuggalassā’’tiādīnaṃ atthopi vuttanayena veditabbo. Ayaṃ pana visesatthosammā aviparītato vimuttiñāṇadassanaṃ yassa puggalassāti sammāvimuttiñāṇadassano, tassa sammāvimuttiñāṇadassanassa paccavekkhaṇañāṇadassanasampannassa purisapuggalassa ‘‘avimuttāva samānā vimuttā maya’’nti micchābhinivesavasena pavattaṃ micchāvimuttiñāṇadassanaṃ nijjiṇṇaṃ vigataṃ bhavati. ‘‘Ye cassā’’tiādīnaṃ anusandhyādiko vuttanayānusārena veditabbo.
正见的对立面是邪见，从其因缘看业不善法则转变，师长对此分别详说。我们也了解，应说「正思惟的法应如何转变？」答曰「正思惟的男子」等言。根据语境和教诲，应辨析其中意义。所谓「语多美善清净者谓之正语」，正语的意义亦由「男子」等语教说而明。此乃专为理趣所设正解，非反向解。以此正解之智慧见解之男子，则不应如同邪见执著者般，执著不正自由之见识，而其邪解即遭淬灭。关于「诸者」等含义亦依教说辨明。
§36
36. ‘‘Sammādiṭṭhissātiādinā sammādiṭṭhiādīnaṃ kusalānaṃ paṭipakkhā micchādiṭṭhādikāyeva akusalā pahātabbabhāvena parivattetabbā’’ti pucchitabbattā pāṇātipātāveramaṇiādīnaṃ kusalānaṃ paṭipakkhā pāṇātipātādikāpi akusalā pahātabbabhāvena parivattetabbāti dassetuṃ ‘‘yassa vā pāṇātipātā paṭiviratassā’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana ‘‘evaṃ sammādiṭṭhiādimukhena micchādiṭṭhiādiṃ dassetvā puna pāṇātipātaadinnādānakāmesumicchācārādito veramaṇiyādīhi pāṇātipātādīnaṃ parivattanaṃ dassetuṃ ‘yassā’tiādi āraddha’’nti (netti. aṭṭha. 36) vuttaṃ. Tadaṅgādivasenapahīno hoti. Kālavādissāti vaditabbakāle vaditabbaṃ vadati sīlenāti kālavādī, tassa.
第三十六章。若问：「依正见者等善法，对应邪见等恶法，应当如实转变放弃」，以杀生等戒为例，即善法之对立应转为戒杀生等恶行之放弃，此示范有教言「有断杀生者」等。经注释云：「复以正见为首，示现邪见，继而以诸戒分解，显现对杀生等戒的转变，谓之‘有者’」 （注疏第三十六节）此时其他因素随之废止。所谓时机说，意为应在适时言戒律。
‘‘Yathāvuttappakāreneva parivattetabbā’’ti pucchitabbattā aññena pakārenapi parivattetabbāti dassetuṃ ‘‘ye ca kho kecī’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana ‘‘ye ca kho kecītiādinā sammādiṭṭhiādimukheneva micchādiṭṭhiādīhi eva parivattanaṃ pakārantarena dassetī’’ti (netti. aṭṭha. 36) vuttaṃ. Tattha keci micchādiṭṭhikamicchāsaṅkappādikāyeva puggalā paresaṃ ariyānaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ garahanti. Sandiṭṭhikā sandiṭṭhe niyuttā, sahadhammikā saha dhammena kāraṇena ye vattanti sahadhammikā. Gārayhā garahitabbākāre yuttā . Vādā ca anuvādā ca vādānuvādā, te bhavanto sammādiṭṭhiñca dhammaṃ garahanti. Tena garahaṇena. Pujjā pūjitabbā ca na bhavanti, pāsaṃsā pasaṃsitabbā ca na bhavanti. Evantiādīsu sammāsaṅkappaṃ vā sammāvācādikaṃ vā visuṃ visuṃ sammāsaṅkappañca te bhavanto dhammaṃ garahanti. Tena hi ye micchāsaṅkappikā, te bhavanto na pujjā ca pāsaṃsā ca…pe… sammāvimuttiñca te bhavanto dhammaṃ garahanti. Tena hi ye micchādiṭṭhivācikā, te bhavanto na pujjā ca pāsaṃsā ca. Sammāvimuttiñāṇadassanañca te bhavanto dhammaṃ garahanti. Tena hi ye micchāvimuttikā, te bhavanto na pujjā ca pāsaṃsā ca. Sammāvimuttiñāṇadassanañca te bhavanto dhammaṃ garahanti. Tena hi ye micchāvimuttiñāṇadassanikā, te bhavanto na pujjā ca pāsaṃsā cāti yojanā kātabbā. ‘‘Micchāvimuttiñāṇadassanā’’tipi pāṭho atthi.
「应当依教导方式转变」复问，应否他法亦转。答曰「若有人」等语。注疏云「所谓‘若有人’等，正如以正见为首，依次示现邪见的变化」，其中某些执邪见及邪思惟者，诋毁诸圣圣八正道，直接而明显，称为反佛派。共识者随法而立，互相为伴侣。此说辩论之法，谓辩论与应答共同维护正见。故此辩论者不当受敬重赞扬。如此类中执邪见言语者，则不获敬重称赞。并且执修正自由见者亦被非议。执邪见论者同理。执不正自由见识者也同样无敬爱与赞扬。应当以此为标杆，〖「不正自由见识」亦有文本〗。
‘‘Ariyamaggasammādiṭṭhādīnaṃ garahavaseneva micchādiṭṭhādayo ca parivattetabbā, nāvasesānaṃ pasaṃsāvasenā’’ti vattabbattā kāmādīnaṃ pasaṃsāvasenapi kāmānaṃ paṭipakkhā veramaṇiyādayopi parivattetabbāti dassetuṃ ‘‘ye ca kho keci evamāhaṃsū’’tiādi vuttaṃ. Tattha bhuñjitabbā kāmā, paribhuñjitabbā kāmā, āsevitabbā kāmā, nisevitabbā kāmāti ettha kāmīyanteti kāmāti kammasādhanavasena vatthukāmā gahitā, nātipaṇītā kāmā bhuñjitabbā, atipaṇītā kāmā pari samantato bhuñjitabbā. Atipaṇītatarā kāmā ā bhuso sevitabbā, niyatā sevitabbā. Bhāvayitabbā kāmā, bahulīkātabbā kāmāti ettha pana kāmentīti kāmāti kattusādhanavasena kilesakāmā gahitā, punappunaṃ uppādanavasena bhāvayitabbā vaḍḍhāpetabbā pavattetabbā kilesakāmā, bahūnaṃ punappunaṃ uppādanavasena kātabbā vaḍḍhāpetabbā kilesakāmāti ye ca kāmavasikā puthujjanā keci evamāhaṃsu tesaṃ kāmavasikānaṃ puthujjanānaṃ kesañci tādisehi kāmehi veramaṇī kusalacetanā paṭipakkhavasena adhammo asevitabbo nāma āpajjeyyāti adhippāyo gahetabbo.
「应如圣道正见等，转变邪见等，非完备称誉」言时，应说明对于欲乐等称誉，为对立善法及清净戒律，也必须转变。以「若有人说」等语显明。此处所谓欲乐，是由行为所成之欲望，包括恰当应得的，及不正确的欲乐。过分欲乐应舍弃。欲乐亦有多种，应适当培养。重申：诸欲之类由凡夫造作，因善意、修净戒，反对恶业，不应共修恶业，应加戒护。
Antadvayavasena parivattanaṃ dassetuṃ ‘‘ye vā pana kecī’’tiādi vuttaṃ. Attakilamathānuyogo dhammoti niyyānikoti ye vā pana pañcātapādipaṭipannakā tatthiyā evamāhaṃsu, tesaṃ pañcātapādipaṭipannakānaṃ niyyāniko dhammo majjhimāpaṭipadāsaṅkhāto vipassanāsahito ariyamaggo adhammo aniyyāniko abhāvetabbo nāma āpajjeyyāti. Sukhadukkhavasenapi parivattanaṃ dassetuṃ ‘‘ye ca kho’’tiādi vuttaṃ. ‘‘Pāpaṃ nijjarāpessāmā’’ti attahiṃsanādivasena paṭipannakānaṃ pavatto sarīratāpano dukkho dhammo niyyānikoti.
最后为两边对立的转变，言语如「无论谁」等。以自害等恶行为上的过恶言，作论。谓五根五力持行者，虽有中道正法，亦不应成恶。苦乐亦当能转变。言「我等必当远离恶」。于自身伤害戒、修持过程中，因身苦痛而生苦法，应正知为不善法。
Ye ca tathāpaṭipannakā keci evamāhaṃsu, tesaṃ tathāpaṭipannakānaṃ anavajjapaccayaparibhogavasena pavatto sarīradukkhūpasamo sukho dhammo adhammo appavattetabbo āpajjeyyāti.
那些曾说『我如是修行』的人们，其修行者因无过失之缘而起，身苦得以消减，安乐法和不安乐法不宜彼此违犯，若违犯则必招后患。
Antadvayādivasena parivattanaṃ ācariyena vibhattaṃ, amhehi ca ñātaṃ, ‘‘kathaṃ asubhasaññādivasena parivattetabbo’’ti pucchitabbattā evaṃ asubhasaññādivasena subhasaññādikā parivattetabbāti dassetuṃ ‘‘yathā vā panā’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana ‘‘idāni asubhasaññādimukhena subhasaññādiparivattanaṃ dassetuṃ ‘yathā vā panā’tiādi vutta’’nti (netti. aṭṭha. 36) vuttaṃ. Sabbasaṅkhāresūti tebhūmakasaṅkhāresu. Āraddhavipassakassa hi tebhūmakā dhammā kilesāsucipaggharaṇakattā asubhato upaṭṭhahanti.
关于由二谛等转变，师长已阐释，又由我们所知，问曰『应如何由不净观等转变？』于是示现须如『或许是这样』等说。注疏中说『现在由不净观等面转向净观等显示如“或许是这样”说』（净释．注疏36章）所谓诸法行者，实是指三界诸法行。对已精进正观者，那三界诸法因烦恼净洁而具捨恶续性，故从不净中显现。
‘‘Yadi sarūpatoyeva imesaṃ ime paṭipakkhāti aparivattetabbā siyuṃ, evaṃ sati niravasesā ca paṭipakkhā na sakkā parivattetuṃ, kathaṃ sakkā parivattetu’’nti vattabbattā parivattanalakkhaṇaṃ dassento ‘‘yaṃ yaṃ vā panā’’tiādimāha. Tattha kusalaṃ vā akusalaṃ vā yaṃ yaṃ dhammaṃ parivattetukāmo ācariyo cittena rocayati diṭṭhiyā upagacchati, kusalassa vā akusalassa vā tassa tassa rucikassa upagatassa dhammassa yo paṭipakkho, so paṭipakkhadhammo asaddhammo assa dhammassa aniṭṭhato paccanīkato ajjhāpanno pariññāto. Iṭṭhaṃ vā aniṭṭhaṃ vā yaṃ yaṃ dhammaṃ parivattetukāmo ācariyo cittena rocayati diṭṭhiyā upagacchati, iṭṭhassa vā aniṭṭhassa vā tassa tassa rucikassa dhammassa yo paṭipakkho, so paṭipakkhadhammo assa dhammassa aniṭṭhato paccanīkadhammato ajjhāpanno pariññāto bhavatīti parivattetukāmena icchitabbadhammānurūpapaṭipakkhavasena parivattanaṃ kātabbanti parivattane paṭipakkhalakkhaṇaṃ vuttaṃ. Tena aṭṭhakathāyaṃ vuttaṃ – ‘‘paṭipakkhassa lakkhaṇaṃ vibhāvetī’’ti.
言『若仅流于形质此岸，即属对境而不可转，则无转可言，何以转之？』回答示现转变之标志，由『无论何法』等说。此处，师长以心所悦、依见而作转者，欲转善恶诸法者，其转法于各心所欢喜法即为对境，彼转法为不赞、非听闻法，乃该法的不善、不顺转知见。无论悦或不悦，欲转之法者，于该欢喜法中为转法，彼转法于所转法中，不善端、非听法、非见法且得究明。由欲转之法，应随所欲转法对境而转动，此乃转之标志。故注疏说——「分辨对境之转标志」。
‘‘Evaṃ vuttappakāraṃ parivattanaṃ amhehi kathaṃ saddahitabba’’nti vattabbatā ‘‘tenāhā’’tiādi vuttaṃ.
言『上述说法的转变，依我们如何信受？』对曰『因此说之』等语。
‘‘Ettāvatā parivatto hāro paripuṇṇo, añño niyutto natthī’’ti vattabbattā ‘‘niyutto parivattano hāro’’ti vuttaṃ. Yasmiṃ sutte kusalākusale niddiṭṭhe paṭipakkhavasena nīharitvā yathāsambhavaṃ yo yo parivattano hāro niyutto, tasmiṃ sutte niddiṭṭhe paṭipakkhavasena nīharitvā so so parivattano hāro niyutto niddhāretvā yutto yojitoti attho gahetabboti.
言『转动之网已满，无他所系』，对曰『此为系绳之网』。经中言善恶已显，便依对境之转法而引导，对此转网，依经文记载，必可理解其意指系绳与连结。
Iti parivattanahāravibhaṅge sattibalānurūpā racitā · 如是于转换夺格分别中，依才力所及而造之
Vibhāvanā niṭṭhitā. · 阐释已完成。
Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.
对于学者而言，应依注疏及疏释，深解其义，详加划分细致取之。
10. Vevacanahāravibhaṅgavibhāvanā10. 同义夺格分别之阐释
§37
37. Yena yena saṃvaṇṇanāvisesabhūtena pavattanahāravibhaṅgena parivattetabbā suttatthā vibhattā, so saṃvaṇṇanāvisesabhūto parivattanahāravibhaṅgo paripuṇṇo, ‘‘katamo vevacanahāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo vevacano hāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu katamo saṃvaṇṇanāviseso vevacano hāro vevacanahāravibhaṅgo nāmāti pucchati. ‘‘Vevacanāni bahūnī’’tiādiniddesassa idāni mayā vuccamāno ‘‘ekaṃ bhagavā dhamma’’ntiādiko vitthārasaṃvaṇṇanāviseso vevacano hāro vevacanahāravibhaṅgo nāmāti attho gahetabbo. ‘‘Yāni vevacanāni niddhāritāni, katamāni tāni vevacanānī’’ti pucchitabbattā ‘‘yathā eka’’ntiādi vuttaṃ. Ekaṃ viññātabbaṃ dhammaṃ sabhāvadhammaṃ paññāpetabbaṃ vā dhammaṃ aññamaññehi yathā yehi pakārehi ceva vevacanehi ca bhagavā niddisati, tathāpakārāni vevacanāni viññātabbānīti attho. ‘‘Tāni vevacanāni kinti bhagavā āhā’’ti vattabbattā ‘‘yathāha bhagavā’’tiādi vuttaṃ. Yathā yaṃyaṃpakārāni vevacanāni –
“以何种词说的特异性之有为引起的语句组合的区分，应当区分称谓的问题。”诸如此类的问题被提出后，接着说：“那里作为什么样的语句是组合的？”此类句子随之被说出。在此，即那些十六种示现中、诸多教授法的起始部分中，该当问：“何者为特异的语句？何者为语句？”因為语句是多种多样的，现今我所说的，可谓“一法世尊所说”，这是指广延论述中的特异语句与语句组合的意义，应予确知。若问：“何等语句被确定？何等作为语句？”回答说：“如同是一者。”是说当知此一法是普遍法，且当令彼此以各种方式和语句加以宣说，如世尊所示现的这些有用的语句，皆应确知。若又问：“这些语句为何世尊所说？”回答说：“譬如世尊所说者。”如是各种不同形态之语句——
‘‘Āsā ca pihā ca abhinandanā ca, anekadhātūsu sarā patiṭṭhitā;
譬如“爱愿与憎恶”等，如出诸多法根而彻底确立；
Aññāṇamūlappabhavā pajappitā, sabbā mayā byantikatā samūlikā’’ti. –
又如“由无明之根生起，诸有皆竭尽根之本根”的说法，皆由我所断尽根本；
Bhagavā āha, taṃtaṃpakārāni vevacanāni viññātabbānīti attho.
世尊说：以上各种语句应当被确知之意。
Ekasseva dhammassa anekehi pariyāyabhūtehi vevacanehi niddisane phalaṃ aṭṭhakathāyaṃ (netti. aṭṭha. 37) bahudhā vuttaṃ, tasmā amhehi na dassitaṃ. ‘‘Katamā āsā, katamā pihādī’’ti pucchitabbattā ‘‘āsā nāma vuccatī’’tiādi vuttaṃ. Yā bhavissassa atthassa āsīsanā avassaṃ āgamissatīti yā āsā assa āsīsantassa puggalassa uppajjati, tassa āsīsanā ‘‘āsā nāmā’’ti vuccati. Vattamānassa yā patthanā assa patthayantassa uppajjati, seyyataraṃ vā aññaṃ disvā ‘‘ediso ahaṃ bhaveyya’’nti yā pihā assa pihayantassa uppajjati, sā patthanā ‘‘pihā nāmā’’ti vuccati. Anāgatatthaṃ ārabbha pavattā taṇhā ‘‘āsā’’ti vuccati, anāgatapaccuppannatthaṃ ārabbha pavattā taṇhā ‘‘pihā’’ti vuccati, tathāpi taṇhābhāvena ekattā eko dhammova atthassa icchitassa nipphatti atthanipphatti, paṭipāleti etāya taṇhāyāti paṭipālanā, atthanipphattiyā paṭipālanāti atthanipphattipaṭipālanā. Yā taṇhā assa pālayantassa puggalassa uppajjati, sā taṇhā ‘‘abhinandanā’’ti vuccati.
对于一法，多种环绕其周的语句和释义结果，本论（净释第37条）广泛开示，故此我们未详尽呈现。若问：“何为爱愿，何为憎恶？”回答：“此称为‘爱愿’者。”所谓将要生起之利益，及应得之利益者，对于生起该利益之有情生起的，即称为利益。现存之欲望即为现存之期待；见异而生“愿我当先”之念的，即称为憎恶。若从未来起始而言，则以此欲而名之为“爱愿”；从已现起始而言，则以此欲而名之为“憎恶”；二者虽如是，欲的本质仍是一，一法依所欲而生、兴、灭，应为此欲所调伏，欲则为调伏；所谓“调伏”为利益的实现。对守护利益之有情起的欲念，称作“欢喜”。
‘‘Yā atthanipphatti taṇhāya paṭipāletabbā, katamā sā atthanipphattī’’ti pucchitabbattā taṃ atthanipphattiṃ sattato vā saṅkhārato vā vibhajitvā dassento ‘‘piyaṃ vā ñātiṃ, piyaṃ vā dhamma’’ntiādimāha. Tattha ‘‘ñāti’’nti iminā mittabandhavādayopi gahitā. Dhammaṃ pana piyarūpārammaṇādikaṃ chabbidhampi yāya taṇhāya taṇhiko abhinandati, sā taṇhā ‘‘abhinandanā nāmā’’ti vuccati. Paṭikkūlaṃ ñātiṃ vā dhammaṃ vā vipallāsavasena appaṭikkūlaṃ ñātiṃ vā dhammaṃ vā sabhāvavasena appaṭikkūlato yāya taṇhāya taṇhiko abhinandati , sā taṇhā vā ‘‘abhinandanā nāmā’’ti vuccatīti yojetvā attho gahetabbo.
若问：“应如何调护利益实现的欲念，其为何类型？”此利益实现，分为七或多种行者加以说明，谓曰：亲戚亲近，或亲爱法等。所谓“亲近”含义，包括朋友、亲戚等关系。对于利益，则有六类亲爱的对象，包括法，以至于依此欲乐者，此名为“欢喜”。若是反对亲近或法者，或恶意自错认亲近或法者，亦或以本性起敬畏并非来自恶病的，依于此欲乐者，则也名为“欢喜”。此义应当建立。
‘‘Yāsu anekāsu dhātūsu vuttappakārā taṇhā ‘sarā’ti bhagavatā vuttā, katamā tā dhātuyo’’ti pucchitabbattā tā dhātuyo sarūpato dassetuṃ ‘‘cakkhudhātū’’tiādi vuttaṃ.
世尊所说多种根本法中所依止的渴爱被称为『流』，问及此处所指的根本法为何时，旨在显现这些根本法的形态，即所谓『眼根』等所说。
‘‘Tāsu dhātūsu katamāya dhātuyā katamā sarā patiṭṭhitā pavattā’’ti pucchitabbattā imāya dhātuyā ayaṃ sarā patiṭṭhitā pavattāti niyametvā dassetuṃ ‘‘sarāti keci rūpādhimuttā’’tiādi vuttaṃ. Tattha kecīti sarāsaṅkhātāya rūpataṇhāya taṇhikā puggalā. Rūpādhimuttāti rūpadhātusaṅkhāte ārammaṇe adhimuttā ajjhositā. Iminā padena rūpataṇhāsaṅkhātā sarā rūpadhātuyā patiṭṭhitā pavattāti gahitā, ‘‘keci saddādhimuttā’’tiādīhipi saddataṇhāsaṅkhātādayo sarā saddadhātuyādīsu patiṭṭhitā pavattā sarāva gahitā. Keci dhammādhimuttāti ettha dhammaggahaṇena cakkhudhātusotadhātughānadhātujivhādhātukāyadhātusattaviññāṇadhātudhammadhātuyo gahitā, tasmā aṭṭhārasa dhātuyo patiṭṭhānabhāvena gahitāpi chabbidhāva gahitāti daṭṭhabbā. ‘‘Rūpādhimuttādīsu kittakāni padāni taṇhāpakkhe taṇhāya vevacanā’’ti pucchitabbattā etādisāni ettakāni padāni taṇhāpakkhe taṇhāvevacanānīti niyametvā dassetuṃ ‘‘tattha yāni cha gehasitānī’’tiādi vuttaṃ. Tatthāti tesu chasu rūpādīsu. Cha gehasitāni domanassānīti chasu rūpādīsu pavattaṃ taṇhāpemaṃ nissāya pavattāni cha domanassāni. Esa nayo sesesupi. ‘‘Cha upekkhā gehasitāpi bhagavatā vuttā, kasmā na gahitā’’ti vattabbattā ‘‘yā cha upekkhā gehasitā, ayaṃ diṭṭhipakkho’’ti vuttaṃ, diṭṭhipakkhattā na gahitāti attho.
问及此等根本法中，哪一种根本法及其上依止的流得以成立和流转时，为了呈现此义，规定流为『某些由色法所激发者』等语。其处某些色渴的少数众生是『个体』。由色法所激发者是指依注色根聚集的触境所激发（现在的）流。以此语表述由色渴所激发者即代表色根上的流得以成立和流转。若说『某些由声所激发者』等，由声渴等同样属于流，适用于声根等上。若说『某些由法所激发者』，指的是以法为所执集，即眼根、耳根、鼻根、舌根、身根、意根、识法根七根，对此聚集的法故称。由此可见，十八根乃以其为依止而成立，然而仅分别取六种。问及『由色等六根所生的诸根流的标记词』，为证明是有关渴爱，按照所说列举『有六者』『有怨憎』，此六者指色等六根所生。怨憎指色根所生，故六种流及六种怨憎皆由这些根流转而生。此后次第说明，这只是部分，余者亦如是。世尊还说『对于无分别流的缘起为何未加持取』，回应说『未加持者是见取因』，此即意谓由见取而未取。
§38
38. ‘‘Kathaṃ vuttappakārā taṇhā eva gahitā’’ti vattabbattā ‘‘sāyeva patthanākārenā’’tiādi vuttaṃ. Sā vuttappakārā eva taṇhā patthanākārena pavattanato āsādipariyāyena vuttā, rūpādiārammaṇadhammesu nandanato ‘‘dhammanandī’’ti pariyāyena vuttā, rūpādiārammaṇadhammesu gilitvā pariniṭṭhapeti viya ajjhosāya tiṭṭhanato ‘‘dhammajjhosāna’’nti pariyāyena vuttā, tasmā taṇhāya vevacanāni honti.
问及『为何所说的根本流即已被采纳』，回答如实说明其起始原因。根本流以最初的缘起法起，依由对色等境界生起欣乐称为『法乐』，又有似灭绝般地使之熄灭称为『法熄灭』，此皆是流的不同名称。因而有称之为渴的词汇产生。
Taṇhāya vevacanāni ācariyena niddiṭṭhāni, amhehi ca ñātāni, ‘‘katamāni cittassa vevacanānī’’ti pucchitabbattā ‘‘cittaṃ mano’’tiādi vuttaṃ. ‘‘Ārammaṇaṃ cintetīti cittaṃ. Manati jānātīti mano. Vijānātīti viññāṇa’’ntiādinā attho pakaraṇesu (dha. sa. aṭṭha. 5) vuttova, tasmā amhehi na vitthārito. Vevacanāniyeva imāni imassa vevacanānīti ettakāniyeva kathayissāma. ‘‘Paññindriyaṃ paññābala’’ntiādīni paññāvevacanāni.
对流的词汇由老师示说，且由我们所知。问及『何为心的词汇』时，回答为『心即是识念』，以『缘起』等说法分别辨析。『心』称为『思惟』，『慕知』称为『识』，『了知』称为『识知』等义，如律藏和释论所说，故不必详述，由此说明这词汇即指其本意。有关词义，我们将说明此等心的词汇，即所谓『慧根』、慧力等词汇即慧之词。
‘‘Arahaṃ sammāsambuddho’’tiādīni buddhassa vevacanāni. ‘‘Tāni kattha desitānī’’ti pucchitabbattā ‘‘yathā ca buddhānussatiyaṃ vutta’’ntiādi vuttaṃ. Buddhānussatidesanāyaṃ yathā ca yaṃyaṃpakāraṃ vevacanaṃ bhagavatā ‘‘itipi so bhagavā arahaṃ…pe… bhagavato’’ti vuttaṃ, etaṃpakāraṃ vevacanaṃ buddhānussatiyā vevacanaṃ buddhassa vevacananti daṭṭhabbaṃ. ‘‘Yathā ca dhammānussatiyaṃ vutta’’ntiādīsupi evameva yojanā kātabbā.
『阿拉汉、正觉』等关于佛之词汇。问及『这些词汇曾于何处宣说』时，答曰『如佛陀赞述』中所述。以佛陀称赞的言辞为佛之词汇根本，如『如此，彼世尊为阿拉汉…世尊』等所示。此即佛之赞述，故称佛词。亦应同样处理『法赞述』等词，依次类推。
‘‘Tenāhā’’tiādyānusandhyādiattho ceva ‘‘niyutto vevacano hāro’’tiānusandhyādiattho ca vuttanayānusārena veditabbo.
『于此处』等引申和附加意涵。以及依照语境的涵盖，依据言说内容应正确理解此词之义。
Iti vevacanahāravibhaṅge sattibalānurūpā racitā · 如是于同义夺格分别中，依才力所及而造之
Vibhāvanā niṭṭhitā. · 阐释已完成。
Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.
然则应依智者所作的注疏、译注，深入探讨深义，将其详尽划分而加以接受。
11. Paññattihāravibhaṅgavibhāvanā11. 施设摄论分之阐释
§39
39. Yena yena saṃvaṇṇanāvisesabhūtena vibhaṅgena vevacanāni vibhattāni, so saṃvaṇṇanāvisesabhūto vibhaṅgo paripuṇṇo, ‘‘katamo paññattihāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo paññattihāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu katamo saṃvaṇṇanāviseso paññattihāro paññattihāravibhaṅgo nāmāti pucchati. ‘‘Ekaṃ bhagavā dhammaṃ paññattīhi vividhāhi desetī’’tiādiniddesassa idāni mayā vuccamāno ‘‘yā pakatikathāya desanā’’tiādiko vitthārasaṃvaṇṇanāviseso paññattihāro paññattihāravibhaṅgo nāmāti gahetabbo.
第三十九条 论述指出：凡以任何具体的辨别意见对语句进行分析、细分者，即谓该辨别意见已圆满完成，名为『何者为分别义的分解』之问。又复当问『何者为分别义』等语。这里『于彼』指诸十六种讲述法则等；询问何者为分别义、分别义的分解。今我所言者，乃如指示『一切法以种种分别义而分别宣说』等义理，应接受详细的阐述性分别义及分别义分解之说。
‘‘Yāhi vividhāhi paññattīhi ekaṃ dhammaṃ bhagavā deseti, katamā tā vividhā paññattiyo’’ti pucchitabbattā ‘‘yā pakatikathāyā’’tiādi vuttaṃ. Tattha pakatikathāyāti assādādipadatthavisesaṃ aniddhāretvā atthasabhāvena pavattāya kathāya sādhukaṃ manasikāradhammakathāya yā desanā yathādhippetamatthaṃ veneyyasantāne nikkhipati patiṭṭhapeti pakārena ñāpeti, tasmā nikkhepapaññatti, tāya paññattiyā dhammaṃ desetīti attho. ‘‘Yā paññatti ‘pakatikathāya desanā’ti vuttā, katamā sā’’ti pucchitabbattā tathā pucchitvā vitthārato dassetuṃ ‘‘kā ca pakatikathāya desanā’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana –‘‘iti ‘pakatikathāya desanā’ti saṅkhepena vuttamatthaṃ vitthārena vibhajituṃ ‘kā ca pakatikathāya desanā’ti pucchitvā ‘cattāri saccānī’tiādimāhā’’ti (netti. aṭṭha. 39) vuttaṃ. Tattha desanādesetabbassa bhedabhāvepi abhedopacārena ‘‘desanā cattāri saccānī’’ti vuttaṃ, catunnaṃ saccānaṃ paññatti desanā nāmāti attho.
当问『世尊以何等多种分别义宣说一法？』时，答以『如实宣说由根本论述而起，依义理通达而庄严，确立保存、包含真义的教法，是为根本论述，其以不同的部分阐明诸理，故谓分别义』。再问『所谓根本论述宣说者何？』时，答曰注疏云『于根本论述教法中以简略文字述及「四谛」等，广义来分割详述其义，故谓根本论述宣说』。此处因讲述内容复杂，语言简略，故以根本理论论述四谛的教法称为「宣说」，意即指明四谛之义的分别义者。
‘‘Kathaṃ taṃ saccapaññattiṃ bhagavā āhā’’ti pucchitabbattā ‘‘yathā bhagavā āhā’’ti vuttaṃ. Yathā yena pakārena bhagavā yaṃ yaṃ paññattiṃ āha, tathā tena pakārena sā paññatti jānitabbā. ‘‘Idaṃ dukkha’’nti yaṃ paññattiṃ bhagavā āha, ayaṃ ‘‘idaṃ dukkha’’nti paññatti pañcannaṃ khandhānaṃ nikkhepapaññatti, channaṃ dhātūnaṃ nikkhepapaññatti, aṭṭhārasannaṃ dhātūnaṃ nikkhepapaññatti, dvādasannaṃ āyatanānaṃ nikkhepapaññatti, dasannaṃ indriyānaṃ nikkhepapaññattīti yojanā kātabbā. Khandhadhātuāyatanindriyāni ca lokiyāneva. Pīḷanasaṅkhatasantāpavipariṇāmatthatāsāmaññena ekattaṃ upanetvā ‘‘idaṃ dukkha’’nti vuttā. Dasannaṃ indriyānanti cakkhusotaghānajivhākāyaitthipurisajīvitamanavedanindriyānaṃ dasannaṃ. Anubhavanalakkhaṇena ekalakkhaṇattā vedanindriyaṃ ekanti gahitaṃ, saddhindriyādīni pana maggapariyāpannattā na gahitāni.
当问『世尊如何宣说此谛的分别义？』时，答曰『世尊依不同方式宣说，依其宣说方式应知该分别义』。如言‘此即苦’者，即五蕴合体苦之根本全体分别义、色法界十八界诸层义，又十二处界十根等整体合成分别义、十根指眼耳鼻舌身意等生活的感觉根。以感受特点归纳一处称受根，声等根由于修行正道未被涵盖，故未包含于内。
Kabaḷīkāreti ṭhānūpacārena voharite ojāsaṅkhāte āhāre, rāgo ariyamaggena appahātabbattā anusayavasena, āsāvasena vā patthanāvasena vā atthi nandī. Atthi taṇhāti etthāpi eseva nayo. Patiṭṭhitaṃ viruḷhanti paṭisandhiākaḍḍhanasamatthatāpattiyā patiṭṭhitattā patiṭṭhitañceva viruḷhañcāti gahetabbaṃ. Saṅkhārānanti punabbhavanibbattakassa bhavassa abhinibbattihetukānaṃ saṅkhārānaṃ. Jātijarāmaraṇanti abhinibbattanalakkhaṇā jāti, na uppādova, paripākalakkhaṇā jarā, na ṭhitiyeva, bhedanalakkhaṇaṃ maraṇaṃ, na bhaṅgameva. Tena vuttaṃ ‘‘sasokaṃ sadaraṃ saupāyāsa’’nti.
所谓渴爱因暴饮暴食养生之地而生，依圣道减除贪欲，因烦恼净除，余欲尚存，称为爱。此处所说「爱」亦如是。所谓稳固者，即既稳定生起、又因续世延续不断而稳固；如此确定且稳固之意亦应纳入。所谓行者，即续世轮回继续生起之行。所谓生死，即续世相续生起之标识为生，非初生；标识为老，非常存；标识为死，非解体。故称「忧愁、悲伤、苦痛」。
‘‘Phasse ce, bhikkhave, āhāre…pe… manosañcetanāya ce, bhikkhave, āhāre…pe… viññāṇe ce, bhikkhave, āhāre atthi rāgo…pe… vadāmī’’ti ayaṃ paññatti dukkhassa ca samudayassa ca pabhavassa paññāpanato pabhavapaññatti nāma.
世尊言：“比库们！若于触境时生嗔恚之苦、……若于心意产生嗔恚之苦……若于识界产生嗔恚之苦……”此种分别名为苦及其集起因之本体显现的分别义，即苦及集的发起分别义。
Vaṭṭavasena paññattibhedo ācariyena vibhatto, amhehi ca ñāto, ‘‘kathaṃ vivaṭṭavasena paññattibhedo vibhatto’’ti vattabbattā ‘‘kabaḷīkāre ce, bhikkhave, āhāre natthi rāgo’’tiādi vuttaṃ. ‘‘Kabaḷīkāre…pe… anupāyāsanti vadāmī’’ti ayaṃ paññatti dukkhassa pariññāya ca paññāpanato pariññāpaññatti nāma, samudayassa pahānassa ca paññāpanato pahānapaññatti nāma, maggassa bhāvanāya ca paññāpanato bhāvanāpaññatti nāma, nirodhassa sacchikiriyāya ca paññāpanato sacchikiriyāpaññatti nāma.
因循环而分别的称谓，由老师加以辨析，由我们所知当问：「循环之别称如何被辨析？」对此应答说：「比库们，若食物粗劣，则无贪欲。」此等言说即为称谓中「苦的了知的称谓」，因为了知苦的本质而称之为「了知称谓」；因舍弃集的本质而称为「舍弃称谓」；因修习道而称为「修习称谓」；因证实灭而称为「证实称谓」。
§40
40. Vivaṭṭavasena paññattibhedo ācariyena vibhatto, amhehi ca ñāto, ‘‘kathaṃ sammasanavasena paññattibhedo vibhatto’’ti vattabbattā ‘‘samādhiṃ, bhikkhave, bhāvethā’’tiādi vuttaṃ. ‘‘Samādhiṃ, bhikkhave, bhāvetha…pe… yathābhūtaṃ pajānātī’’ti ayaṃ paññatti maggassa bhāvanāya ca paññāpanato bhāvanāpaññatti nāma, dukkhassa pariññāya ca paññāpanato pariññāpaññatti nāma, samudayassa pahānassa ca paññāpanato pahānapaññatti nāma, nirodhassa sacchikiriyāya ca paññāpanato sacchikiriyāpaññatti nāma.
以正念观察而辨析的称谓，由老师辨析，由我们所知当问：「如何由正念观察辨析称谓？」对此应答说：「比库们，应当修习定。」此等教导如是：「比库们，应修习定……依正法真实了知。」此称谓即因修习道而被称为「修习称谓」；因了知苦而称为「了知称谓」；因舍弃集而称为「舍弃称谓」；因证实灭而称为「证实称谓」。
Sammasanavasena paññattibhedo ācariyena vibhatto, amhehi ca ñāto, ‘‘kathaṃ upādānakkhandhavasena paññattibhedo vibhatto’’ti vattabbattā ‘‘rūpaṃ, rādha, vikirathā’’tiādi vuttaṃ. ‘‘Rūpaṃ, rādha, vikiratha…pe… nibbāna’’nti ayaṃ paññatti taṇhāsaṅkhātassa rodhassa nirodhassa ca paññāpanato nirodhapaññatti nāma, assādassa nibbidāya ca paññāpanato nibbidāpaññatti nāma, dukkhassa pariññāya ca paññāpanato pariññāpaññatti nāma, samudayassa pahānassa ca paññāpanato pahānapaññatti nāma, maggassa bhāvanāya ca paññāpanato bhāvanāpaññatti nāma, nirodhassa sacchikiriyāya ca paññāpanato sacchikiriyāpaññatti nāma.
以对取蕴的观察而辨析的称谓，由老师辨析，由我们所知当问：「如何由取蕴观察辨析称谓？」对此应答说：「色、痛苦、欢乐等。」此等言说为取蕴中渴爱所生的苦的阻断即灭灭为称谓，名为「灭称谓」；因失望厌离而称为「厌离称谓」；因了知苦而称为「了知称谓」；因舍弃集而称为「舍弃称谓」；因修习道而称为「修习称谓」；因证实灭而称为「证实称谓」。
‘‘Rūpavedanāsaññāsaṅkhāraviññāṇāni vikiranto viddhaṃsento vikīḷaniyaṃ karonto paññāya taṇhākkhayāya paṭipajjanto kiṃ pajānātī’’ti pucchitabbattā ‘‘so ‘idaṃ dukkha’nti yathābhūtaṃ pajānātī’’tiādi vuttaṃ. ‘‘So ‘idaṃ dukkha’nti yathābhūtaṃ pajānātīti…pe… nirodhagāminipaṭipadāti yathābhūtaṃ pajānātī’’ti ayaṃ paññatti saccānaṃ paṭivedhassa paññāpanato paṭivedhapaññatti nāma, dassanabhūmiyā nikkhepassa ca paññāpanato nikkhepapaññatti nāma, maggassa bhāvanāya ca paññāpanato bhāvanāpaññatti nāma, sotāpattiphalassa sacchikiriyāya ca paññāpanato sacchikiriyāpaññatti nāma. ‘‘So ‘ime āsavā’ti yathābhūtaṃ pajānāti…pe… ‘āsavā asesaṃ nirujjhantī’ti yathābhūtaṃ pajānātī’’ti ayaṃ paññatti khayeñāṇassa uppādassa ca paññāpanato uppādapaññatti nāma, anuppādeñāṇassa okāsassa ca paññāpanato okāsapaññatti nāma, maggassa bhāvanāya ca paññāpanato bhāvanāpaññatti nāma, dukkhassa pariññāya ca paññāpanato pariññāpaññatti nāma, samudayassa pahānassa ca paññāpanato pahānapaññatti nāma, vīriyindriyassa ārambhassa ca paññāpanato ārambhapaññatti nāma, āsāṭikānaṃ āhaṭanāya ca paññāpanato āhaṭanāpaññatti nāma, bhāvanābhūmiyā nikkhepassa ca paññāpanato nikkhepapaññatti nāma, pāpakānaṃ akusalānaṃ dhammānaṃ abhinighātassa ca paññāpanato abhinighātapaññatti nāma.
当问：「色受想行识破坏、毁坏、折磨时，依智慧修行断尽渴爱者，如何了知？」对此教授称：「彼应依真实法知：“此为苦。”」如是教授：「彼依真实法了知‘此为苦’……如实了知通向灭的修行道。」此称谓因对真理的证得而称为「证得称谓」；因趋入见观境界而称为「入境称谓」；因修习道而称为「修习称谓」；因所证流果的证实而称为「证实称谓」。又教授：「彼依真实法了知‘诸漏’……如实了知‘漏尽永断’。」此称谓因灭起与生起而称为「生起称谓」；因灭之空一时机缘而称为「空机称谓」；因修习道而称为「修习称谓」；因了知苦称为「了知称谓」；因舍弃集称为「舍弃称谓」；因欢喜根起初发而称为「起始称谓」；为破除烦恼而称为「破除称谓」；因通达修行境界而称为「入境称谓」；为摧毁恶不善法而称为「摧毁称谓」。
§41
41. Vaṭṭavasena vā vivaṭṭavasena vā dhammasammasanavasena vā upādānakkhandhavasena vā pajānanavasena vā saccesu nānāvidho paññattibhedo ācariyena vibhatto, amhehi ca ñāto, ‘‘kathaṃ teparivaṭṭavasena saccesu paññattibhedo vibhatto’’ti vattabbattā teparivaṭṭavasena saccesu paññattibhedaṃ dassetuṃ ‘‘idaṃ dukkhanti me, bhikkhave’’tiādi āraddhaṃ. Aṭṭhakathāyaṃ pana – ‘‘evaṃ vaṭṭavivaṭṭamukhena sammasanaupādānakkhandhamukheneva saccesu paññattivibhāgaṃ dassetvā idāni teparivaṭṭavasena dassetuṃ ‘idaṃ dukkhanti me bhikkhave’tiādi āraddha’’nti (netti. aṭṭha. 41) vuttaṃ. Tattha pubbe parijānanato paṭṭhāya. Ananussutesūti parijānanavasena ananussutesu catūsu saccadhammesu. Cakkhunti paṭhamaṃ nibbānadassanaṭṭhena cakkhu nāma. Yathāsabhāvato kiccaparijānanaṭṭhena sacchikiriyaparijānanaṭṭhena ñāṇaṃ nāma. Yathāsabhāvato kiccaparijānanādīnaṃ paṭivijjhitvā pajānanaṭṭhena paññā nāma. Tathā viditakaraṇaṭṭhena vijjā nāma. Ālokobhāsakaraṇaṭṭhena āloko nāma. Idaṃ cakkhādikaṃ sabbaṃ paññāvevacanameva. ‘‘Idaṃ dukkhanti me bhikkhave…pe… udapādī’’ti ayaṃ paññatti saccānaṃ desanāya paññāpanato desanāpaññatti nāma, sutamayiyā paññāya nikkhepassa ca paññāpanato nikkhepapaññatti nāma, anaññātaññassāmītindriyassa sacchikiriyāya ca paññāpanato sacchikiriyāpaññatti nāma, dhammacakkassa pavattanāya ca paññāpanato pavattanāpaññatti nāma.
无论是循环称谓、反循环称谓、正念观察称谓、取蕴观察称谓或了知称谓等多种称谓，皆由老师辨析，由我们所知，当问：「如何由三重循环的真理中辨析称谓？」对此答之，即为显示「诸苦为我」之开始等句。然注疏中说：「如此，由循环与反循环以及正念观察、取蕴观察等诸因，显示真理的分别，今当以三重循环示现‘诸苦为我’之始发。」（参照《净网论》第四十一章）其内涵分明。这里所称的「认识」包括四圣谛中无法妄认的认识；「眼」谓初证涅槃境界时的眼识；「知」谓如其本性，在义务认识境地的证知；「智」谓已根本了知以后证得的智慧；「明」谓光明彰显。因此涵盖眼根等一切解释认识之境界。此等「诸苦为我」等言即为法门显说称谓，因圣谛教说而称「教说称谓」；因由净信智慧生起而称「起发称谓」；因无二无别而证实而称「证实称谓」；因法轮初转而称「转法称谓」。
‘‘Taṃ kho panidaṃ dukkhaṃ pariññeyyaṃ…pe… udapādī’’ti ayaṃ paññatti maggassa bhāvanāya paññāpanato bhāvanāpaññatti nāma, cintāmayiyā paññāya nikkhepassa ca paññāpanato nikkhepapaññatti nāma, aññindriyassa sacchikiriyāya ca paññāpanato sacchikiriyāpaññatti nāma.
当说：「此苦应当了知……起始等处」此称谓因修习道而被称为「修习称谓」；因由思虑智慧而生的起发，称为「起发称谓」；因使无余智慧证实而称为「证实称谓」。
‘‘Taṃ kho panidaṃ dukkhaṃ pariññātaṃ…pe… udapādī’’ti ayaṃ paññatti maggassa bhāvanāya paññāpanato bhāvanāpaññatti nāma, bhāvanāmayiyā paññāya nikkhepassa ca paññāpanato nikkhepapaññatti nāma, aññātāvino indriyassa sacchikiriyāya ca paññāpanato sacchikiriyāpaññatti nāma, dhammacakkassa pavattanāya ca paññāpanato pavattanāpaññatti nāma.
『那痛苦已被完全了解……生起』这般称谓，是为了说明道的修习，故称为修习的称谓；由修习生起的智慧外泄，称为外泄的称谓；对未知根门的真实觉知，称为觉知的称谓；佛法转轮称为转轮的称谓。
Teparivaṭṭavasena saccesu nānāvidho paññattibhedo ācariyena vibhatto, amhehi ca ñāto, ‘‘kathaṃ kusalākusalādivasena desitadhammassa paññattibhedo vibhatto’’ti vattabbattā ‘‘tulamatulañca sambhava’’ntiādi vuttaṃ. Atha vā dhammacakkasutte paññattibhedo ācariyena vibhatto, amhehi ca ñāto, ‘‘tulamatulañcātiādigāthāya kathaṃ paññattibhedo vibhatto’’ti vattabbattā ‘‘tulamatulañcā’’tiādi vuttaṃ. Tulīyati paricchijjīyatīti tulaṃ, kāmāvacarakammaṃ, natthi tulaṃ sadisaṃ aññaṃ lokiyakammaṃ assa mahaggatakammassāti atulaṃ, rūpārūpāvacarakammaṃ. Punabbhavaṃ sambhavati etena saṅkhārenāti sambhavo, taṃ sambhavaṃ. Punabbhavaṃ saṅkharotīti bhavasaṅkhāro. Ajjhatte vipassanāvasena ramatīti ajjhattarato. Samathavasena samādhiyatīti samāhito. Attani sambhavatīti attasambhavo, taṃ attasambhavaṃ. Muni sambuddho sambhavaṃ bhavasaṅkhāraṃ tulañca atulañca avassaji, ajjhattarato samāhito kavacaṃ abhindi iva, evaṃ attasambhavaṃ abhindi padālayīti yojanā kātabbā. Atha vā muni sambuddho ‘‘pañcakkhandhā aniccā dukkhā anattā vipariṇāmadhammā, nibbānaṃ pana niccaṃ sukhaṃ asaṅkhataṃ avipariṇāmadhamma’’nti tulaṃ tulayanto atulaṃ nibbānaṃ disvā sambhavaṃ bhavasaṅkhāraṃ ariyamaggena avassaji. Kathaṃ avassaji? So hi muni vipassanāvasena ajjhattarato ca hutvā, samathavasena upacārappanāsu samāhito ca hutvā kavacaṃ abhindi iva, evaṃ attasambhavaṃ attani sañjātaṃ kilesaṃ abhindi padālayi, kilesābhāvena kammañca jahīti gāthāttho gahetabbo.
这些称谓在真实事理中，有多种不同的区别，由老师分别阐明，我们亦知其理；对于‘善恶等法的宣说之称谓为何有区别’应答说，是由“同中有异”之缘生义而生。又或在转法轮经中，称谓区别由老师分解，我们亦知；关于‘何以由“同中有异”等偈中出现称谓区别’应答亦是“同中有异”等言。所谓“同中有异”是指比较，称为“同”；欲界内的行为，没有与之相当、相似的他世俗行为，因此称为“不同”；色非色界的行为，人世间亦无相似的行为，为“大不等行”；而色不色界的行为。“再生”因缘称为“生”，此“生”即是“缘生”；“再生造作之因”为“有生蕴”；“内心依止观照”为“内在”；“定力禅定”为“定”；“自身生起”为“自起”，此为自身发生。贤人正觉者舍此有生蕴及同异，内心禅定，宛若护甲诀，亦当调伏自身生起牢固无比。又贤人正觉言‘五蕴无常苦无我变化法，涅槃常乐无生灭法’并且分别同异，自涅槃观照舍有生蕴等于圣阶根本。如何舍之？此位贤人由内观观照，内住禅定，似加护心如盔甲，自身纯熟，降伏内生烦恼，并以烦恼蔽障弃行，调伏之义由偈中可知。
‘‘Tulamatulañca sambhava’’nti paññatti sabbadhammānaṃ abhiññāya paññāpanato abhiññāpaññatti nāma, dhammapaṭisambhidāya nikkhepassa ca paññāpanato nikkhepapaññatti nāma, ‘‘bhavasaṅkhāramavassaji munī’’ti paññatti samudayassa pariccāgassa ca paññāpanato pariccāgapaññatti nāma, dukkhassa pariññāya ca paññāpanato pariññāpaññatti nāma, ‘‘ajjhattarato samāhito’’ti paññatti kāyagatāya satiyā bhāvanāya ca paññāpanato bhāvanāpaññatti nāma, cittekaggatāya ṭhitiyā ca paññāpanato ṭhitipaññatti nāma, ‘‘abhindi kavacamivattasambhava’’nti paññatti cittassa abhinibbidāya ca paññāpanato abhinibbidāpaññatti nāma, sabbaññutāya upādānassa ca paññāpanato upādānapaññatti nāma, avijjāṇḍakosānaṃ padālanāya ca paññāpanato padālapaññatti nāma, ‘‘yathāvutto paññattippabhedo kena saddahitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tathāvuttassa paññattippabhedassa sambhavato bhagavā yaṃ ‘‘tulamatula’’ntiādigāthamāha, tathāsambhavato yathāvuttāya gāthāya yathāvutto paññattippabhedo saddahitabboti.
“同中有异”之称谓，是从对一切法的三明了得来，称为三明称谓；由法的辨异，称为区别称谓；放弃有生蕴的称谓，称为舍弃称谓；对苦的圆明，称为圆明称谓；“内住禅定”的称谓，是对身行念修习的称谓；身心一境生的稳定称谓，称为稳定称谓；“似盔甲般护体产出”的称谓，为心生厌恶的别称；对一切执着的断灭，称为断灭称谓；对无明糟粕的灭绝，称为灭绝称谓；从“如是所说如何辨别称谓”应当说明，已有经载“是故”等言。依此说法，世尊用“同中有异”等偈语说法，依教说理，称谓辨别理应知晓。
‘‘Tulamatulañcā’’tiādigāthāyaṃ paññattippabhedo ācariyena vibhatto, amhehi ca ñāto.
“同中有异”等偈语之称谓区别，由老师分说，我们亦知。
‘Yo dukkhamaddakkhi yatonidānaṃ, kāmesu so jantu kathaṃ nameyya;
‘那见苦苦者，其因于欲，如是众生如何破坏？’
Kāmā hi loke saṅgoti ñatvā, tesaṃ satīmā vinayāya sikkhe’ti. –
欲在世间聚集，既知此理，应以正念戒律修习之。——
Gāthāyaṃ pana kathaṃ paññattibhedo vibhatto’’ti vattabbattā ‘‘yo dukkhamaddakkhī’’tiādi vuttaṃ. Yo āraddhavipassako jantu yatonidānaṃ sabbaṃ tebhūmakaṃ hetuphalaṃ dukkhaṃ addakkhi, so āraddhavipassako jantu kāmesu kathaṃ nameyya nametuṃ nārahati. Kāmā loke ‘‘saṅgo’’ti hi yasmā passitabbā, tasmā nametuṃ nārahati, iti etaṃ dukkhabhāvaṃ dukkhahetubhāvaṃ ñatvā tesaṃ kāmānaṃ vinayāya vūpasamāya satimā kāyagatāsatisampanno tīṇi sikkhāni sikkhe sikkheyyāti gāthāttho saṅkhepena viññātabbo. Aṭṭhakathāyaṃ (netti. aṭṭha. 41) pana vitthārena saṃvaṇṇito.
关于诗句中为何区分不同的『定义』，其理得以说明。其说：「所谓『见苦者』，如是言说。」即开始修习内观的人，见到了众生受苦的缘起、其三界因果，见此苦果，方为内观修习人。既然苦、爱欲对世间为「缠著」，则内观修习人怎能尚且于欲乐中沉溺，随其意乐呢？因知欲界之欲为缠著，故难以令其臣服。此即苦的本质及苦之因缘深明之后，修习三学以摄持欲欲熄灭的意涵，简略当如此理解。其论注《引导论》（净饭论卷八章四十一）对此有详尽诠释。
‘‘Yo dukkha’’nti paññatti dukkhassa vevacanassa ca pariññāya ca paññāpanato vevacanapaññatti, pariññāpaññatti ca hoti. ‘‘Yatonidāna’’nti paññatti samudayassa pabhavassa ca pahānassa ca paññāpanato pabhavapaññatti ceva pahānapaññatti ca hoti. ‘‘Addakkhī’’ti paññatti ñāṇacakkhussa vevacanassa ca paṭivedhassa ca paññāpanato vevacanapaññatti ceva paṭivedhapaññatti ca hoti. ‘‘Kāmesu so jantu kathaṃ nameyyā’’ti paññatti kāmataṇhāya vevacanassa ca anabhinivisassa ca paññāpanato vevacanapaññatti ceva anabhinivesapaññatti ca hoti. ‘‘Kāmā hi loke saṅgoti ñatvā’’ti paññatti kāmānaṃ paccatthikato dassanassa ca paññāpanato dassanapaññatti nāma. Kāmā hi anatthajānanato paccatthikasadisā.
所谓「见苦」是指对苦所用之语词与其内涵均达深刻认识，故称为定义。所谓「缘起」是表明苦之生起与灭除而有现前，此皆知晓缘起与断除故名义为定义。所谓「见」是指对智慧之眼开启、贯通的觉察，是对相符事实之见知与体证，故称定义。所谓「众生於欲乐中如何臣服」是指对欲爱之不执着，这种不迷恋或不沉溺的状态的定义。所谓「欲乐是世间的缠著」是因知欲乐为世间有害之所因，故名为见所，称为得见之定义。因欲乐生无益的困苦因缘。
‘‘Kīdisā hutvā anatthajanakā’’ti pucchitabbattā ‘‘kāmā hī’’tiādi vuttaṃ. Kāmā rāgaggiādīhi antodayhanato aṅgārakāsūpamā ca, pūtibhāvāpajjanato maṃsapesūpamā ca, bahi aññena dayhanato pāvakakappā jalitaggikkhandhūpamā ca, patiṭṭhānābhāvato papātūpamā ca, visasadisehi dosādīhi parahiṃsanato uragopamā ca. ‘‘Tesaṃ satīmā’’ti paññatti pahānāya apacayassa ca paññāpanato apacayapaññatti nāma, kāyagatāya satiyā nikkhepassa ca paññāpanato nikkhepapaññatti nāma, maggassa bhāvanāya ca paññāpanato bhāvanāpaññatti nāma. ‘‘Vinayāya sikkhe’’ti paññattirāgavinayassa dosavinayassa mohavinayassa paṭivedhassa ca paññāpanato paṭivedhapaññatti nāma. ‘‘Jantū’’ti paññatti yogissa vevacanassa ca paññāpanato vevacanapaññatti nāma.
「何以生无益？」当须追问。答案为：欲乐因爱欲等烦恼心，似燎烧之火焰，犹如炽热之火产生烧灼，若肉烂腐烂之痛苦，或外界炽热烧灼之苦，或若无坚固住处而坠落之苦，或更多种毒气众多苦毒疯魔等害，无不令心痛。对这等苦因，修习者以正念克制，正念专注身体内观摄取之意，即所谓以「身念」持守、弃绝其害，名为「弃除」之定义。在戒行的修摘中，则应持戒之义，即明了断除贪、瞋、痴等惑，名为「净戒」之定义。此「众生」之意，指法修习者修习内观的义，名为「行者」或「修习者」定义。
‘‘Jantūti sāmaññasattavācako saddo kasmā yogivācakoti viññātabbo’’ti vattabbattā ‘‘yadā hī’’tiādi vuttaṃ. Yogī yadā yasmiṃ kāle kāmā saṅgoti pajānāti, tadā tasmiṃ kāle so yogī kāmānaṃ anuppādāya kusale dhamme kāyagatāsatiādīhi uppādayati, so kusale dhamme uppādento yogī anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya vāyamati kusalavīriyaṃ karoti, tasmā yogīvācako jantusaddoti viññātabbo. ‘‘Jantū’’ti ayaṃ paññatti appattassa kusalassa jhānadhammādikassa pattiyā vāyāmassa ca paññāpanato vāyāmapaññatti nāma, oramattikāya asantuṭṭhiyā nikkhepassa ca paññāpanato nikkhepapaññatti nāma. ‘‘So anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya vāyamatī’’ti ayaṃ paññatti vāyāmapaññatti, ‘‘hetuso uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā vāyamatīti paññatti katamā paññattī’’ti pucchitabbattā ‘‘tattha so uppannāna’’ntiādi vuttaṃ. Tattha tasmiṃ ‘‘anuppannāna’’ntiādimhi. ‘‘So uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā vāyamatī’’ti ayaṃ paññatti bhāvanāya appamādassa ca paññāpanato appamādapaññatti nāma, vīriyindriyassa nikkhepassa ca paññāpanato nikkhepapaññatti nāma, kusalānaṃ dhammānaṃ ārakkhassa ca paññāpanato ārakkhapaññatti nāma, adhicittasikkhāya ṭhitiyā ca paññāpanato ṭhitipaññatti nāma. ‘‘Kena yathāvuttappakāro paññattippabhedo saddahitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ.
关于「众生」为一般众生之言者，何故称为修行者？此乃说：修行者能于当时断见欲为缠著，而此时点受生起射诸善法，即正念、正定等安住养成，故是出现善法起意出诸恶习，又因勤修而成就，各种修行之努力。故称「众生」即是指修行者之义。此定义表示修外在修习不善诸慧力和禅定之努力、断除不善，同时苦因依正念和精进等力量击破的内涵。何为带来正见定义区分？其答为如上，此是佛法正见正思惟所揭示。
‘‘Yo dukkhamaddakkhi yatonidāna’’ntiādigāthāya paññattippabhedo ācariyena vibhatto, amhehi ca ñāto.
「见苦及缘起」等诗句是由尊师详加区分定义，且我们已悉知。
‘‘Mohasambandhano loko, bhabbarūpova dissati;
摩揭陀世界因愚痴而缠绕，仿若瘟疫般显现恶苦现象；
Upadhibandhano bālo, tamasā parivārito;
烦恼的缚缚者是愚人，被无明包围；
Assirī viya khāyati, passato natthi kiñcananti. –
宛如无光照耀般被吞噬，明眼之人则无任何所失。
Gāthāyaṃ pana kathaṃ paññattippabhedo vibhatto’’ti vattabbattā ‘‘mohasambandhano’’tiādi vuttaṃ. Tattha mohasambandhanoti mohahetukehi saṃyojanehi sambandho. Lokoti appahīnasaṃyojano sattaloko. Bhabbarūpovadissatīti abhabbopi attā bhabbarūpova bhabbajātiko viya bālānaṃ avipassakānaṃ dissati. Upadhibandhanoti kilesūpadhīhi bandhitabbo. Yu-paccayo hi kammatthe vihito. Upadhīsu vā kilesānaṃ bandhanaṃ yassa bālassāti upadhibandhano. Dve avaḍḍhiyo lāti gaṇhātīti bālo. Tamasā sammohena parivārito paṭicchādito paṇḍitānaṃ vipassakānaṃ assirī viya sirīvirahito viya khāyati upaṭṭhāti. Passato paññācakkhunā passantassa paṇḍitassa kiñcanaṃ natthīti saṅkhepattho daṭṭhabbo.
在这偈颂中，为何关于定义的区别要说明“烦恼的缚缚者”等？其说法为：所谓烦恼的缚缚者，是指与烦恼因缘相应、由烦恼所缚绊的联系。世间，则是如同被遮盖的世界，即虽有，但却无常和不实的存在，看似真实却不可得，如同愚人的妄见般。所谓烦恼的缚缚者，是由烦恼之污染所捆绑。因缘，是指业缘的设立。故愚人，谓其为烦恼之束缚者。此二分明晓恶的缚缚，即愚者。愚人以无明迷惑而被包围、遮蔽，如同无光之人，远离智者的明见而被蚕食、毁灭。明眼者则以正知之智明察，如明眼智者，则无所缺失。此义应予以概括申明。
‘‘Mohasambandhano loko’’ti paññatti mohasīsena gahitānaṃ vipallāsānaṃ desanāya paññāpanato desanāpaññatti nāma. ‘‘Bhabbarūpova dissatī’’ti paññatti lokassa viparītassa viparītākārena upaṭṭhahantassa paññāpanato viparītapaññatti nāma. ‘‘Upadhibandhano bālo’’ti paññatti pāpakānaṃ icchāvacarānaṃ pabhavassa paññāpanato pabhavapaññatti nāma. ‘‘Upadhibandhano bālo’’ti paññatti pariyuṭṭhānānaṃ akusalānaṃ dhammānaṃ bandhanakiccassa paññāpanato kiccapaññatti nāma. ‘‘Upadhibandhano bālo’’ti paññatti kilesānaṃ bandhanabalamūhanabalānaṃ paññāpanato balapaññatti nāma. ‘‘Upadhibandhano bālo’’ti paññatti saṅkhārānaṃ viruhanāya paññāpanato viruhanāpaññatti nāma. ‘‘Tamasā parivārito’’ti paññatti avijjandhakārassa desanāya paññāpanato desanāpaññatti nāma, avijjandhakārassa vevacanassa ca paññāpanato vevacanapaññatti nāma. ‘‘Assirī viya khāyatī’’ti paññatti dibbacakkhussa dassanakiriyāya paññāpanato dassanapaññatti nāma. ‘‘Assirī viya khāyatī’’ti paññatti paññācakkhussa nikkhepassa paññāpanato nikkhepapaññatti nāma. ‘‘Passato natthi kiñcana’’nti paññatti sattānaṃ ariyānaṃ paṭivedhassa paññāpanato paṭivedhapaññatti nāma.
“烦恼的缚缚者是世间”等词，乃是针对愚者烦恼之谬见而作之说教，称为“说法的语词”（说教语）；“如同被无光所包围”，是指出世间的倒违真实、误谬不实，称为“歪曲语”；“烦恼的缚缚者是愚人”，乃说不善欲行之始起状态，称为“现起语”；“烦恼的缚缚者是愚人”，言不善法之结缔役使，称为“作用语”；“烦恼的缚缚者是愚人”，又言烦恼绊缚之力及无明愚痴之力，称为“力量语”；“烦恼的缚缚者是愚人”，又言五蕴增生的缚绊，称为“增长语”；“被无明覆盖”，是示无明作因的说教语言，称为“说教语”；“如无光般被蚕食”，是示神通眼照见作相，称为“显现语”；“如无光般被蚕食”，又是示智慧眼发露，称为“发露语”；“明眼者无所失”，是示圣者通达之义，称为“通达语”。
‘‘Katamaṃ kiñcana’’nti pucchitabbattā ‘‘rāgo kiñcana’’ntiādi vuttaṃ. ‘‘Yathāvutto paññattippabhedo kathaṃ amhehi saddahitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Yathāvuttassa paññattippabhedassa sambhavato bhagavā yaṃ ‘‘mohasambandhano’’tiādimāha, tathāsambhavato tāya gāthāya yathāvutto paññattippabhedo gāthānusārena saddahitabbo.
若问“何为甚么？”即“贪为甚么？”等，答曰：依前言定义而说明。基于世尊所说“烦恼是缚”的原则，依此偈颂正确解义而信受。
‘‘Mohasambandhano loko’’tiādigāthāya paññattippabhedo ācariyena vibhatto, amhehi ca ñāto, ‘‘atthi, bhikkhave, ajāta’ntiādipāṭhassa paññattippabhedo kathaṃ vibhatto’’ti pucchitabbattā ‘‘atthi bhikkhave’’tiādipāḷimāha. ‘‘Sā pana pāḷi kimatthaṃ bhagavatā vuttā’’ti ce puccheyya? Paramatthato avijjamānattā nibbānaṃ natthi, tasmā ‘‘atthi nibbāna’’nti vacanaṃ sasavisāṇavacanaṃ viya anatthaṃ, vohāramattametanti vadantānaṃ micchāvādaṃ bhañjituṃ bhagavatā vuttāti daṭṭhabbā.
关于“烦恼是世间”的偈颂，老师已为我们解释清楚。我们又问“比如‘有，尊者们，未生’等句，其定义如何？”答曰：“确有其义，尊者们。”若问“此乃巴利文中何意，为何世尊言此？”说：究竟真理中无明存在则无涅槃，因此“有涅槃”的说法带有误导之意，仅是示现言辞，为破谬说而说，世尊正是为破此误见而作。
Kutocipi ajātattā abhūtattā ajātaṃ abhūtaṃ. Paccayehi akatattā akataṃ. Saṅkhatābhāvato asaṅkhataṃ nibbānaṃ atthi. Etaṃ ajātādikaṃ nibbānaṃ no ce abhavissa, evaṃ sati nissaraṇaṃ na paññāyetha, nibbānassa ca ariyamaggaphalānaṃ ārammaṇattā, maggaphalānañca kilesānaṃ samucchindanato paṭippassambhanato, samucchindanena ca tividhassa vaṭṭassa apavaṭṭanato ajātādikaṃ nibbānaṃ atthiyevāti daṭṭhabbaṃ.
无明生起之处无有无生之物，无生之物无有无成之物。依缘而言无成亦无，因缘成就之法有成则无成。支分法的灭尽存在，这就是无生无为的涅槃。若无此无生无为涅槃，则无法了知离欲，这离欲又是圣道圣果之起点，圣果则由断除烦恼及断灭三种轮回而得。故必见无生无为涅槃存在。
‘‘Atthi, bhikkhave, ajātaṃ…pe… asaṅkhata’’nti ayaṃ paññatti nibbānassa desanāpaññatti ca nibbānassa vevacanapaññatti ca hoti. ‘‘Nayidha jātassa…pe… paññāyethā’’ti ayaṃ paññatti saṅkhatassa vevacanapaññatti ca saṅkhatassa upanayanapaññatti ca hoti. ‘‘Yasmā ca…pe… asaṅkhata’’nti ayaṃ paññatti nibbānassa vevacanapaññatti ca nibbānassa jotanāpaññatti ca hoti. ‘‘Yasmā jātassa…pe… paññāyatī’’ti ayaṃ paññatti nibbānassa vevacanapaññatti ca maggassa saṃsārato niyyānikapaññatti ca nissaraṇapaññatti ca hotīti paññattiviseso paṇḍitehi niddhāretvā gahetabbo.
世尊告比库们说："无生无为……非因缘成就者"，此为涅槃的称谓，也是说法中涅槃的通称。称“此处非生有……”者，为假名，指成法的通称或成法的引申称谓。称“因有……无为者”者，为涅槃的别称，也是涅槃的照曜称谓。称“因生成者……能知者”者，是涅槃的别名，同时也是圣道、离生之义。此诸别名，诸智者宜当辨析采纳。
‘‘Yathāvutto nibbānassa paññattippabhedo kena saddahitabbo’’ti vattabbattā ‘‘tenāha bhagavā’’tiādi vuttaṃ. ‘‘Tenāha āyasmā’’tiādyānusandhyādiattho ceva ‘‘niyutto paññattihāro’’ti anusandhyādiattho ca vuttanayānusārena veditabbo.
所谓“如何说明涅槃的种种称谓”问题时，应当遵循《世尊如是说……》等经典，并通切察察研习其中“依止称谓之消灭”等含义，根据这些因缘引申解释正确明辨。
Iti paññattihāravibhaṅge sattibalānurūpā racitā · 如是于施设摄论分中，依力能所造之
Vibhāvanā niṭṭhitā. · 阐释已完成。
Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.
学识渊博者应依照注疏训诂，针对深微义理作广博详尽的分别归纳阐述。
12. Otaraṇahāravibhaṅgavibhāvanā12. 下降摄论分之阐释
§42
42. Yena yena saṃvaṇṇanāvisesabhūtena paññattihāravibhaṅgena paññattiyo vibhattā, so saṃvaṇṇanāvisesabhūto vibhaṅgo paripuṇṇo, ‘‘katamo otaraṇo hāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo otaraṇo hāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu katamo saṃvaṇṇanāviseso otaraṇo hāro otaraṇahāravibhaṅgo nāmāti pucchati. ‘‘Yo ca paṭiccuppādo’’tiādiniddesassa idāni mayā vuccamāno ‘‘uddhaṃ adho sabbadhi vippamutto’’tiādiko vitthārasaṃvaṇṇanāviseso otaraṇo hāro otaraṇahāravibhaṅgo nāmāti gahetabbo.
42. 由各种异说与称谓拆解出的称谓之总收分类称谓差别，其称谓差别完备成熟。若问“何者是称谓分类的上位内容？”则答“在此处总论的十六种开示论题中，何种称谓差别为上位的内容？”继续问“‘缘起者’等于什么？”现此我所说者为“上上下下、一般无碍”的称谓差别，即为上位分类称谓差别的总称。称谓差别就如是对应。
Tattha pāṭhe ‘‘katame paṭiccasamuppādādayo niddhāretvā katamehi niddhāritehi dhammehi otaratī’’ti pucchitabbattā imasmiṃ pāṭhe ime paṭiccasamuppādādayo niddhāretvā imehi niddhāritehi dhammehi otaratīti dassetuṃ ‘‘uddhaṃ adho sabbadhi vippamutto’’tiādi vuttaṃ. Tattha uddhanti kāmadhātuto uddhaṃ uparibhāge pavattāya rūpadhātuarūpadhātuyā. Adhoti rūpadhātuto heṭṭhābhāge pavattāya kāmadhātuyā. Sabbadhīti sabbasmiṃ kāmarūpaarūpadhātumhi. Vippamuttoti paṭisandhivasena appavattanato vippamutto asekkho. Ayaṃ sekkho dassanamaggena sakkāyadiṭṭhiyā samugghātattā ‘‘ahaṃ asmī’’ti anānupassī viharati. Evaṃ sekkhāya vimuttiyā ceva asekkhāya vimuttiyā ca sekkho ceva asekkho ca atiṇṇapubbaṃ oghaṃ apunabbhavāya vimutto udatārīti gāthāttho gahetabbo.
续中问“缘起等所示范者为何？由何诸法示范？”在这一篇中，缘起等示范诸法，从而以诸法示范本涅槃为上位分类。此义见于“上上下下、一般无碍”等教判中。上上者为欲界法，起于上半部生起色界，低端起于色界生起欲界。总称此中所涵盖欲界、色界及无色界诸法。所谓“无碍”者，是指因果相续不中断。此无碍者，因执假我身见，恒常称“我我”，不见本来无我。正因如此无余的断除与离欲之解脱，乃出离前浪涛恶流，无再生之解脱，即谓于经藏中所述之义。
Tasmiṃ gāthāpāṭhe ‘‘katame niddhāretvā katamehi otaratī’’ti pucchitabbattā ‘‘uddhanti rūpadhātū’’tiādi vuttaṃ. Uddhanti manussalokato uddhaṃ cātumahārājikādayopi gahitāti atthasambhavato taṃ nivattetuṃ ‘‘rūpadhātu arūpadhātū’’ti vuttaṃ. Adhoti manussabhavato adho cattāro apāyabhūmiyo ca gahitāti atthasambhavato taṃ nivattetuṃ ‘‘kāmadhātū’’ti vuttaṃ. Sabbadhīti catubhūmiketi atthasambhavato ‘‘tedhātuke’’ti vuttaṃ. Ayaṃ asekkhā vimuttīti vimuttassa asekkhassa yā virāgatā atthi, ayampi virāgatā asekkhaphalavimutti. ‘‘Uddhaṃ adho sabbadhi vippamutto’’ti pāṭhe vuttappakārā ayaṃ asekkhā vimutti niddhāritāti attho. Niddhāritāya asekkhāya vimuttiyā yāni saddhādipañcindriyāni niddhāritāni, tāniyeva asekkhāni pañcindriyāni bhavanti. Ayaṃ vuttappakārā otaraṇā indriyehi vimuttiyā otaraṇā nāma pavesanā nāma.
在这一节歌谣段落中，有问曰“应当断除哪些？应当越过哪些？”对此答云：“有由色界产生者诸根。”其义因缘是：由人间往上，上有四大王及诸天界等得摄持，故能回转称为“色界与非色界”。由人间往下，下有四恶趣地得摄持，故能回转称为“欲界”。总称为四界，故称“此为四界”。这里的“此即无漏解脱”者，是指无漏的解脱中所存的断除，亦称断除是无漏解脱的果位。歌谣说“由上自下，诸处皆自在解脱”，其义即为这里所说的无漏解脱之断除。断除的无漏解脱中所包含的，正是断除的五根等，这些便是无漏的五根。此说之理即是指依根的超越，此超越名为进入。
Tāniyeva asekkhāni pañcindriyāni vijjāya upakārakattā, paññāpadaṭṭhānattā vā vijjā bhavanti. Vijjuppādā tādisāya vijjāya uppādā uppādahetuto avijjānirodho avijjāya nirodho hoti…pe… dukkhakkhandhassa nirodho hoti, ayaṃ vuttappakārā otaraṇā paṭiccasamuppādehi otaraṇā nāma.
这些断除的五根，借助于智，或因智慧之所依，成为智慧。智慧生者，因此智慧生起，智慧生起之因是无明的止息，无明灭尽故，痛苦蕴亦止息。此说中所言的依缘超越，即是依缘起法的超越。
Tāniyeva asekkhāni pañcindriyāni tīhi khandhehi saṅgahitāni saddhāvīriyehi sīlasambhavato, satiyā ca paññānuvattakattā. Sesā vuttanayānusārena veditabbā.
这些断除的五根，因信心、精进、戒律而聚合于三蕴中，又因念而随顺智慧。其余之理，当依此前所说略示。
‘‘Uddhaṃ adho sabbadhi vippamutto’’ti pāṭhe niddhāretvā otaraṇā ācariyena vibhattā, amhehi ca ñātā, ‘‘ayaṃ ahasmīti anānupassī’’ti pāṭhe ‘‘katame niddhāretvā katamehi otaraṇehi otaratī’’ti vattabbattā ‘‘ayaṃ ahasmīti anānupassīti ayaṃ sakkāyadiṭṭhiyā’’tiādi vuttaṃ. Yo ayaṃ sekkho ‘‘ahamasmī’’ti nānupassī, tassa sekkhassa sakkāyadiṭṭhiyā yo samugghāto atthi, yā samugghātasaṅkhātā samugghātavimutti sekkhā vimutti hoti, tassā sekkhāya vimuttiyā yāni saddhādipañcindriyāni niddhāritāni, tāniyeva sekkhāni pañcindriyāni bhavanti. Ayaṃ vuttappakārā otaraṇā indriyehi otaraṇā nāma. Sesā vuttanayānusārena veditabbā.
在诵读“由上由下，诸处皆自在解脱”的歌谣时，老师予以划分，对我们家人说，“此谓我我相未见”，又诵“应断除何者，应跨越何者”时说，“此谓我我相”，等等。此被训练者若不见“我是我”，则为断除我见者，其断除即称为断除我执的解脱。此断除解脱中的五根，也正是断除我执的五根。其说理即是依根之超越，此超越名为进入。其他细节，应依此前说理解。
§43
43. ‘‘Uddhaṃ adho’’tiādigāthāyaṃ otaraṇā ācariyena vibhattā, amhehi ca ñātā, ‘‘nissitassa calita’’ntiādipāṭhe ‘‘katame niddhāretvā katamehi otaratī’’ti pucchitabbattā ‘‘nissitassa calitaṃ, anissitassa calitaṃ natthī’’tiādi vuttaṃ. Nissitassa puggalassa calitaṃ calanaṃ atthi, anissitassa puggalassa calitaṃ calanaṃ natthi. Calite calane asati passaddhi bhavati, passaddhiyā sati vijjamānāya nati na hoti, natiyā asati avijjamānāya āgatigati na hoti, āgatigatiyā asati avijjamānāya cutūpapāto na hoti, cutūpapāte asati avijjamāne idha chasu ajjhattikāyatanesu attānaṃ neva passati, huraṃ vā chasu bāhirāyatanesu attānaṃ na passati, ubhayaṃ antarena vajjetvā phassādisamudāyesu dhammesu attānaṃ na passati, esova paṭiccasamuppādo ‘‘avijjānirodhā’’tiādiko dukkhassa anto avasānaṃ karotīti attho.
43. 关于“由上由下”之歌谣，老师已分别讲解，我们家中人亦知，因诵“依附者有所移动”等语，问“应断除何者，应跨越何者”时，答曰“依附之人有移动，非依附之人无移动”等。依附之人，存在运动移动；非依附之人，则无运动移动。在运动移动之中，有安宁；有安宁时，念不至于有所低伏；念不低伏时，无明亦不生起；无明不生则无来去；无来去则无生死；无生死则于六入内外诸处皆不见我；既无我见，依缘起的“无明灭尽”等，是苦的终结，证悟安乐之理。
Nissitassacalitanti ettha ‘‘nissayo katividho’’ti pucchitabbattā ‘‘nissitassa calitanti nissayo nāmā’’tiādi vuttaṃ. Tatthāti tesu duvidhesu taṇhānissayadiṭṭhinissayesu yā cetanā rattassa puggalassa niddhāritā, ayaṃ cetanādhammo taṇhānissayo nāma. Yā cetanā mūḷhassa puggalassa niddhāritā. Ayaṃ cetanādhammo diṭṭhinissayo nāma. Sā duvidhā cetanā pana saṅkhārā nāma. Saṅkhārapaccayā viññāṇaṃ…pe… sabbo paṭiccasamuppādo niddhārito. Ayaṃ vuttappakārā otaraṇā paṭiccasamuppādehi otaraṇā nāma.
因诵“依附者有所移动”时，问“依附为何种？”答曰“依附即是一种”。此指二种贪恋之依附，即对欲望的依附及对见取的依附。对欲望之依附，是因杂染行为而生的意志，即称为贪恋的依附。对见取之依附，是因愚痴行为而生的意志，即称为见取的依附。此二种意志即称行为。因行为生识，诸法因缘生起总依此，此说即是缘起的超越。
Tatthāti tasmiṃ taṇhānissayadiṭṭhinissaye yā vedanā rattassa puggalassa niddhāritā, ayaṃ sukhā vedanā. Yā cetanā sammūḷhassa puggalassa niddhāritā, ayaṃ adukkhamasukhā vedanā. Yebhuyyena sesā vuttanayānusārena veditabbā.
意即，在此关于渴爱从属见的基础上，为某一有情定出的诸感受中，此为乐受。所定此感受者，是迷惑的有情，此为不苦不乐的感受。其余者，应依照以上所说逐一体证。
§44
44. ‘‘Nissitassa calita’’ntiādipāṭhe otaraṇā ācariyena vibhattā, amhehi ca ñātā.
关于"依止所行移动"等开头的章节，已由教授分辨，我们亦同知。
‘‘Ye keci sokā paridevitā vā…pe…
"一切忧恼悲伤……（以下省略）
Piyaṃ na kayirātha kuhiñci loke’’ti. –
切勿亲近世间任何事物。——
Gāthāpāṭhe ‘‘katame niddhāretvā katamehi otaratī’’ti pucchitabbattā ‘‘ye keci sokā’’tiādi vuttaṃ. Ye keci sokā vā yā kāci paridevitā vā anekarūpā yā kāci dukkhā vā lokasmiṃ sambhavanti. Ete sokādayo piyaṃ paṭicca pabhavanti, piye asante ete sokādayo na bhavanti. Tasmā piye asante sokādīnaṃ abhāvato yesaṃ vītasokānaṃ kuhiñci lokepi natthi, te vītasokā sukhino bhavanti. Tasmā vītasokānaṃ sukhasampannattā asokaṃ virajaṃ patthayāno sappuriso kuhiñci loke piyaṃ na kayirāthāti gāthāttho.
在诗句部分，关于‘凭什么定，凭何能超脱’应诘问时，已说“凡所有忧愁”……这些忧愁悲痛多种多样，乃世间所生苦苦。这些忧愁皆缘于所爱，当所爱不在，此等忧愁则无生。是故，无所爱则忧苦等不存在，彼无所忧者处于世间何处亦无，彼无忧者安乐无忧。由无忧者安乐清净故，人不应亲近世间任何事物，此为诗句旨意。
‘‘Ye keci sokā paridevitā vā, dukkhā ca lokasmimanekarūpā piyaṃ paṭicca pabhavanti ete’’ti ettha pāṭhe yā vedanā niddhāritā, ayaṃ dukkhā vedanā. Sesā vuttanayānusārena veditabbā.
“凡所有忧愁悲伤，种种诸苦，皆缘所爱而生”——这里指明所定感受，是苦受。其余者，应依以上所说逐一体证。
‘‘Ye keci sokā’’tiādigāthāpāṭhe otaraṇā ācariyena vibhattā, amhehi ca ñātā , ‘‘kāmaṃ kāmayamānassā’’tiādigāthāpāṭhe ‘‘katame niddhāretvā katamehi otaratī’’ti vattabbattā ‘‘kāmaṃ kāmayamānassā’’tiādi vuttaṃ. Tassaṃ gāthāyaṃ attho heṭṭhā vuttova.
“‘众生一切忧愁’等偈诗章节已为老师分别讲解，对我们亲属亦同，如‘欲念所乐’等偈诗章节，当依次分别解说，‘欲念所乐’诸句即已说过。该偈文意义如次所释。
Tatthāti tasmiṃ ‘‘pītimano hotī’’ti pāṭhe yā pītimanatā vuttā niddhāritā, ayaṃ pītimanatā anunayo hoti. ‘‘Sallaviddhova ruppatī’’ti pāṭhe yaṃ ruppanaṃ āha, idaṃ ruppanaṃ paṭighaṃ hoti, anunayo ca paṭighañca niddhāritāti attho.
此中所谓‘乐感现前’等章节里所言的“乐感”即“乐感之质”，此处“乐感”乃表示感受之乐，此乐感为此乐感之质的缘起。‘风吹枝叶’章节提及的“风吹”即为恼怒，此处暗示恼怒与感受之痛相续，此义乃是所释之旨。
‘‘Anunaye ca paṭighe ca niddhārite katamo dhammo niddhārito’’ti vattabbattā ‘‘anunayo paṭighañca pana taṇhāpakkho’’ti vuttaṃ. Taṇhāpakkhoti taṇhāpakkhattā taṇhā niddhāritā. ‘‘Anunayo taṇhāpakkho hotu, paṭighaṃ pana taṇhāpakkhaṃ na siyā’’ti ce vadeyya? Paṭighassa attasinehavasena pavattanato paṭighampi taṇhāpakkhaṃ hoti. ‘‘Taṇhāya niddhāritāya katamo niddhārito’’ti vattabbattā ‘‘taṇhāya ca panā’’tiādi vuttaṃ. Dasannaṃ rūpāyatanānaṃ taṇhāya padaṭṭhānattā dasa rūpāni āyatanāni niddhāritāni. Ayaṃ vuttappakārā otaraṇā āyatanehi otaraṇā nāma. Sutte āgatā paṭiccasamuppādādayo tena saṃvaṇṇanāvisesena nayena niddhāritā, suttatthamukhena vā niddhāritā, tena…pe… nayena niddhāritesu paṭiccasamuppādādīsu yo saṃvaṇṇanānayaviseso tadatthavācakavasena vā tadatthañāpakavasena vā otarati pavisati samosarati, so saṃvaṇṇanānayaviseso otaraṇo hāro nāmāti adhippāyo daṭṭhabbo. Sesesupi vuttanayānusārena otaraṇā gahetabbā. ‘‘Tenāha āyasmā’’tiādyānusandhyādiattho ceva ‘‘niyutto otaraṇo hāro’’ti anusandhyādiattho ca vuttanayānusārena veditabbo.
既然恼怒与痛皆已说明，则问“何种法被说明？”故说“恼怒与痛者，皆为渴爱之支”。渴爱之支者，乃以渴爱为其依缘而起为支。若言“愿使恼怒为渴爱之支，痛却不成为渴爱之支吗？”依恼怒实质为不爱之反起逆行故，痛之本质亦成渴爱之支。“以渴爱为依缘说明者，何物得以说明？”则有“以渴爱为依缘”等语。此中所谓十种色界因渴爱而设之所依处，即十种色界皆由依处而具足。此说者为依次分解而入色界之门，名为由色界入门。经中所述缘起等，即明确依此描述为意旨，依经典文字义而说明，说明用语经由语言分析差别表征出入依存之关系。若依说明内涵及类别归纳而入选流程中，即名为“说明的差别和入门的功用”，此称为说明的作用所在。余下诸处，亦当依说文解义于本类注释中取得。由是言曰“敬哉长老”等引导语义之义，及“附属注释”等文义因依注释而得知，皆当依文中解释加以认识。
Iti otaraṇahāravibhaṅge sattibalānurūpā racitā · 如是于下降摄论分中，依力能所造之
Vibhāvanā niṭṭhitā. · 阐明完毕。
Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.
唯有博学者依照注疏等文，深入广博地分析并细致划分，方可获益。
13. Sodhanahāravibhaṅgavibhāvanā十三、净治导引法分别的阐明
§45
45. Yena yena saṃvaṇṇanāvisesabhūtena otaraṇahāravibhaṅgena otaretabbā suttatthā vibhattā, so saṃvaṇṇanāvisesabhūto vibhaṅgo paripuṇṇo, ‘‘katamo sodhanahāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo sodhano hāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu katamo saṃvaṇṇanāviseso sodhano hāro sodhanahāravibhaṅgo nāmāti pucchati. ‘‘Vissajjitamhi pañhe’’tiādiniddesassa idāni mayā vuccamāno ‘‘yathā āyasmā ajito’’tiādiko vitthārasaṃvaṇṇanāviseso sodhanahāravibhaṅgo nāmāti gahetabbo. ‘‘Kathaṃ tattha pañhe sodhano hāro viññātabbo’’ti vattabbattā ‘‘yathā āyasmā’’tiādi vuttaṃ. Yathā yena pakārena āyasmā ajito pārāyane bhagavantaṃ pañhaṃ pucchati, tathā tena pakārena vissajjitamhi pañhe ayaṃ sodhano hāro viññātabboti. ‘‘Niyametvā vibhajehī’’ti vattabbattā niyametvā vibhajituṃ ‘‘kenassū’’tiādi vuttaṃ. Gāthāttho vuttova.
第四十五节。以何种说明差别之要素，分别断除障碍而可断除？此时先行断者即为说明之差别要素。问曰：“何者为清净障碍之分别？”答曰：“在所举借事中”。此时“所举借事”即十六种说法法门，乃悉对现象作总结之说明差别。今所指以“阿耆多长老”等详细说明，得名清净障碍之分别。如何辨识清净障碍？以阿耆多长老等，依赋问离别方式针对倾倒疑惑而详述清净障碍之分别。如何行断？应将其据实断除，如是断除以达觉悟。谓应规范并细分，各种断障因缘次第展开，偈义即已说明。
‘‘Kenassu nivuto loko, kenassu nappakāsati;
“何因缘令世间得以止息？何因缘令世间不现憎惧？”
Kissābhilepanaṃ brūsi, kiṃsu tassa mahabbhaya’’nti. –
“你说的是什么遮蔽？有什么极大的危险？”
Pucchāvasena pavattagāthāyañca –
按照提问方式以及流传的偈颂说：
‘‘Avijjāya nivuto loko, (ajitāti bhagavā,)
“世间为无明所遮蔽，（世尊被称为无敌者）”，
Vivicchā pamādā nappakāsati;
“疏远于疏忽大意，
Jappābhilepanaṃ brūmi, dukkhamassa mahabbhaya’’nti. –
我说的是颂诵的遮蔽，是痛苦的巨大危险。”
Vissajjanavasena pavattagāthāyañcāti imāsu dvīsu gāthāsu ‘‘kenassu nivuto loko’’ti iminā padena pañhe pucchite ‘‘avijjāya nivuto loko’’ti iminā padena bhagavā ‘‘kenassu nivuto loko’’ti padaṃ tadatthe aññāṇasaṃsayādimalānaṃ apanayanena sodheti. Tadatthe hi vissajjite aññāṇasaṃsayādīnaṃ abhāvato attho sodhito nāma, atthe ca sodhite padampi sodhitaṃyeva. Tenāha aṭṭhakathāyaṃ – ‘‘tadatthassa vissajjanato’’ti (netti. aṭṭha. 45), ṭīkāyañca ‘‘tabbisayaaññāṇasaṃsayādimalāpanayanena sodhetī’’ti vuttaṃ. No ca ārambhanti pucchituṃ ārabhitabbaṃ sabbagāthāpadaṃ, gāthātthaṃ vā, ñātuṃ icchitassa sabbassa atthassa vissajjanavasena apariyositattā bhagavā ‘‘avijjāya nivuto loko’’ti ettakeneva padena sodheti. Sesesupi esa nayo.
以上两偈中，“世间为谁所遮蔽”以此词句作为问句，“为无明所遮蔽的世间”以此词句作为答句，世尊以“为谁所遮蔽的世间”这句话通过否定无明之疑以去除烦恼来阐释其意。此处“去除”即否定无明之疑等烦恼已去，意涵得以明晰，句意也得确立。因此注疏中说“其意乃由去除而得”（《净义·注》45），诠释中亦说“通过去除无明之疑而得清净”（《净义注》）。不可自始便开始询问全文的第一句或偈意，应依照求知者所愿，按去除烦恼疑惑的道理由浅入深，世尊用“为无明所遮蔽的世间”这般简单词句来表示说明。其余部分亦如此。
‘‘Kiṃsu tassa mahabbhaya’’nti iminā padena pañhe pucchite ‘‘dukkhamassa mahabbhaya’’nti padena bhagavatā ārambho ñātuṃ icchito attho suddho sodhito hoti. Sesagāthāsupi eseva nayo.
「为何有极大的恐惧？」以此言语作为问句被提出时，以“苦有极大恐惧”这句话作为开端，由世尊示现希望使人了解的意义，是纯净且经过考察的。余下的颂句亦遵循同样的法则。
Yattha pañhe evaṃ niravasesavissajjanavasena ārambho suddho sodhito bhavati, so pañho vissajjito sodhito bhavati. Yattha pañhe evaṃ niravasesavissajjanavasena ārambho yāva asuddho asodhito bhavati, tāva so pañho vissajjito sodhito na bhavatīti yojanā. ‘‘Tenāhā’’tiādyānusandhyādyattho ceva ‘‘niyutto sodhano hāro’’ti anusandhyādyattho ca vuttanayānusārena veditabbo.
当问句以无杂质、无误差、无混淆的清净状态为开端时，该问句即为纯净且经过考察的；当问句以无杂质、无误差、无混淆的清净状态为开端却未达到纯净，仍未考察圆满，则该问句不为纯净且考察完整的，这是论断之义。由此“十诃”等句的义理及其他类似的注解应当根据这里阐述的“连系、考察、失落”等义理解。
Iti sodhanahāravibhaṅge sattibalānurūpā racitā · 如是，在净治导引法分别中，依能力与力量所作的阐明
Vibhāvanā niṭṭhitā. · 阐明完毕。
Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.
然而依诸智者依照注疏与略释，对深义进行详尽区分，应加以采纳。
14. Adhiṭṭhānahāravibhaṅgavibhāvanā十四、安立导引法分别的阐明
§46
46. Yena yena saṃvaṇṇanāvisesabhūtena vibhaṅgena pañhādayo sodhitā, so saṃvaṇṇanāvisesabhūto paripuṇṇo, ‘‘katamo adhiṭṭhānahāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo adhiṭṭhāno hāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu katamo saṃvaṇṇanāviseso paṭiniddesato adhiṭṭhāno hāro adhiṭṭhānahāravibhaṅgo nāmāti pucchati. ‘‘Ekattatāya dhammā, yepi ca vemattatāya niddiṭṭhā’’tiādiniddesassa idāni mayā vuccamāno ‘‘ye tattha niddiṭṭhā, tathā te dhārayitabbā’’tiādiko vitthārasaṃvaṇṇanāviseso adhiṭṭhānahāravibhaṅgo nāmāti gahetabbo.
四十六、以何种不同的特征划分，问难等问题得以解决，该种划分是具多种修辞特征，称为“立场失落的划分”。当被问及“何为立场失落的划分？”这样的问题时，回答有：“在此处，何种立场是失落的？”诸诸此等释义中，在十六种讲说立场等示现里，哪一特定修辞为引示的立场失落，即所谓立场与其失落的划分，仍是被问的焦点。现今之我所述即为依据释义：“是处所示的法，以统一性及差异性而标明”，这是详尽说明的修辞特征，称之为立场失落的划分。
‘‘Ye dhammā suttesu ekattatāya ca vemattatāya ca niddiṭṭhā, te dhammā kiṃ pana tatheva dhārayitabbā , udāhu aññathāpi vikappayitabbā’’ti pucchitabbattā ‘‘ye tatthā’’tiādi vuttaṃ. Tattha tesu suttantesu ye dukkhasaccādayo dhammā ekattatāya ca vemattatāya ca niddiṭṭhā, te dukkhasaccādayo dhammā tathā ekattatāya ca vemattatāya ca dhārayitabbā upalakkhitabbā, na aññathā vikappayitabbā.
「在经中以统一性与差异性示现的法，应如何持守？是否应当以他法改变？」被问时，回答为：“于彼处……”在那些经句末端，若苦谛等法以统一性与差异性示现，则苦谛诸法应当以相同的统一性与差异性持守、标记，不应任意变异。
‘‘Sāmaññakappanāya vohārabhāvena anavaṭṭhānato katamā ekattatā, katamā vemattatā’’ti pucchitabbattā ‘‘dukkhanti ekattatā’’tiādi vuttaṃ. Dukkhanti jātiādivisesamanapekkhitvā yā dukkhasāmaññatā vuttā, sā ayaṃ dukkhasāmaññatā dukkhassa ekattatā nāma. ‘‘Tattha katamaṃ dukkha’’nti pucchitā ‘‘jāti dukkhā, jarā dukkhā…pe... viññāṇaṃ dukkha’’nti jātiādivisesamapekkhitvā yā dukkhavisesatā vuttā, sā ayaṃ dukkhavisesatā dukkhassa vemattatā nāma. Tatthāti ye dukkhādayo dhammā sutte vuttā, tattha tesu dukkhādīsu atthesu.
「按通常语汇与一般构想，不变的统一性与差异性为何？」被问时，回答有：苦的统一性……按生故等差异不变性，此为所谓苦的统一性。又「何为苦？」被问时，回答说：生苦、老苦……识苦等，称为苦之差异，此为苦的差异性。由此在经中所说苦等法，即在诸苦之义中。
Dukkhasamudayoti ‘‘taṇhā ponobhavikā’’ti visesamanapekkhitvā yā samudayasāmaññatā vuttā, sā ayaṃ samudayasāmaññatā samudayassa ekattatā nāma. ‘‘Tattha katamo samudayo’’ti pucchitvā ‘‘yāyaṃ taṇhā…pe… vibhavataṇhā’’ti visesaṃ apekkhitvā yā samudayavisesatā vuttā, sā ayaṃ samudayavisesatā samudayassa vemattatā nāma.
苦集者，谓「渴爱乃复有情所起者」，依其特别差别而观，谓之集的共相者，此为集的统一性。问曰：「此中何为集？」答曰：「此即为渴爱……等之支，称为集的差别相，即集的多样性。」
Dukkhanirodhoti ‘‘tassāyeva taṇhāya asesavirāganirodho’’ti visesamanapekkhitvā yā nirodhasāmaññatā vuttā, sā ayaṃ nirodhasāmaññatā nirodhassa ekattatā nāma. ‘‘Tattha katamo dukkhanirodho’’ti pucchitvā ‘‘yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo’’ti visesamapekkhitvā yā nirodhavisesatā vuttā, sā ayaṃ nirodhavisesatā nirodhassa vemattatā nāma.
苦灭者，谓「彼此渴爱断尽而灭」，依其特别差别而观，谓之灭的共相者，此为灭的统一性。问曰：「此中何为苦灭？」答曰：「彼即渴爱断尽，舍弃解脱离欲无著者，称为灭的差别相，即灭的多样性。」
Dukkhanirodhagāminī paṭipadāti? Paṭipadāti sammādiṭṭhiādivisesamanapekkhitvā yā nirodhagāminipaṭipadāsāmaññatā vuttā, sā ayaṃ nirodhagāminipaṭipadāsāmaññatā maggassa ekattatā nāma. ‘‘Tattha katamā dukkhanirodhagāminī paṭipadā’’ti pucchitvā ‘‘ayameva ariyo…pe… sammāsamādhī’’ti sammādiṭṭhiādivisesamapekkhitvā yā visesadukkhanirodhagāminipaṭipadatā vuttā, sā ayaṃ visesadukkhanirodhagāminipaṭipadatā maggassa vemattatā nāma.
苦灭道者，谓「依正见等特别差别，谓苦灭道行的共相」，此乃道的统一性。问曰：「此中何为苦灭道？」答曰：「乃为圣者所历……乃至正定」，依其正见等特别差别而观，谓之苦灭道行的差别相，即道的多样性。
Maggoti nirayagāmimaggādivisesamanapekkhitvā yā sāmaññamaggatā vuttā, sā ayaṃ sāmaññamaggatā maggassa ekattatā nāma. ‘‘Tattha katamo maggo’’ti pucchitvā ‘‘nirayagāmī maggo…pe… nibbānagāmī maggo’’ti nirayagāmimaggādivisesaṃ apekkhitvā yā visesamaggatā vuttā, sā ayaṃ visesamaggatā maggassa vemattatā nāma.
道者，谓「以地狱道等特别差别观察，谓此道的共相」，此为道的统一性。问曰：「此中何为道？」答曰：「如地狱道道……直至涅槃道」，依地狱道等特别差别而观，谓之道的差别相，即道的多样性。
Nirodhoti paṭisaṅkhānirodhādivisesaṃ anapekkhitvā yā sāmaññanirodhatā vuttā, sā ayaṃ sāmaññanirodhatā nirodhassa ekattatā nāma. ‘‘Tattha katamo nirodho’’ti pucchitvā ‘‘paṭisaṅkhānirodho…pe… sabbakilesanirodho’’ti paṭisaṅkhānirodhādivisesaṃ apekkhitvā yā visesanirodhatā vuttā, sā ayaṃ visesanirodhatā nirodhassa vemattatā nāma.
灭者，谓「不依特定灭相如感受灭等而观察，仅以灭的共相为量者」，此称为灭的统一性。问曰：「此中何为灭？」答曰：「感受灭……至诸烦恼尽断」，依感受灭等种种灭相而观，谓之灭的差别相，即灭的多样性。
Rūpanti cātumahābhūtikādivisesamanapekkhitvā yā sāmaññarūpatā vuttā, sā ayaṃ sāmaññarūpatā rūpassa ekattatā nāma. ‘‘Tattha katamaṃ rūpa’’nti pucchitvā ‘‘cātumahābhūtikaṃ…pe… vāyodhātuyā cittaṃ virājetī’’ti cātumahābhūtikādivisesamapekkhitvā yā visesarūpatā vuttā, sā ayaṃ visesarūpatā rūpassa vemattatā nāma.
色者，谓「依四大等特别差别观察，谓色的共相」，此为色的统一性。问曰：「此中何为色？」答曰：「四大组成……乃至风界使心清净」，依四大等特别差别而观，谓之色的差别相，即色的多样性。
§48
48.Avijjāti dukkheaññāṇādivisesamanapekkhitvā yā avijjāsāmaññatā vuttā, sā ayaṃ avijjāsāmaññatā avijjāya ekattatā nāma. ‘‘Tattha katamā avijjā’’ti pucchitvā ‘‘dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ…pe… avijjālaṅghī moho akusalamūla’’nti dukkheaññāṇādivisesamapekkhitvā yā avijjāvisesatā vuttā, sā ayaṃ avijjāvisesatā avijjāya vemattatā nāma.
无明者，是不分别苦及诸智等特殊对象的平等性，这种无明的共同性称为无明与诸无明的统一。若问“何为无明”，答曰“对苦的无知、对苦谛的无知……乃至无明破坏者、愚痴、不善之根”。是按照苦及诸智等特殊对象的差别性，这种无明的差别性被称为无明与诸无明的差异。
Vijjāti dukkheñāṇādivisesamanapekkhitvā yā vijjāsāmaññatā vuttā, sā ayaṃ vijjāsāmaññatā vijjāya ekattatā nāma. ‘‘Tattha katamā vijjā’’ti pucchitvā ‘‘dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ…pe… dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpanna’’nti dukkheñāṇādivisesamapekkhitvā yā vijjāvisesatā vuttā, sā ayaṃ vijjāvisesatā vijjāya vemattatā nāma.
有明者，是分别诸苦及智慧等特殊对象的平等性，这种有明的共同性称为有明与诸有明的统一。若问“何为有明”，答曰“对苦的知识、对苦集的知识……乃至法的观察觉支、道支、道的完成”。是依据苦及诸智等特殊对象的差别性，这种有明的差别性称为有明与诸有明的差异。
Samāpattīti saññāsamāpatyādivisesaṃ anapekkhitvā yā sāmaññasamāpattitā vuttā, sā sāmaññasamāpattitā samāpattiyā ekattatā nāma. ‘‘Tattha katamā samāpattī’’ti pucchitvā ‘‘saññāsamāpatti asaññāsamāpatti…pe… nirodhasamāpattī’’ti saññāsamāpatyādivisesaṃ apekkhitvā yā visesasamāpattitā vuttā, sā ayaṃ visesasamāpattitā samāpattiyā vemattatā nāma.
成就者者，是不分别诸分别之成就等特殊对象的平等性，这种成就的共同性称为成就者与诸成就者的统一。若问“何为成就”，答曰“分别的成就、不分别的成就……乃至断尽的成就”。是依据分别等成就的特殊对象差异，这种成就的差别性称为成就者与诸成就者的差异。
Jhāyīti sekkhajhāyīādivisesaṃ anapekkhitvā yā jhāyīsāmaññatā vuttā, sā jhāyīsāmaññatā jhāyino ekattatā nāma. ‘‘Tattha katamo jhāyī’’ti pucchitvā ‘‘atthi sekkho jhāyī, atthi asekkho jhāyī…pe… paññuttaro jhāyī’’ti sekkhajhāyīasekkhajhāyīādivisesamapekkhitvā yā jhāyīvisesatā vuttā, sā ayaṃ jhāyīvisesatā jhāyino vemattatā nāma.
禅定者者，是不分别学禅定等特殊区别的统一性，这种禅定的共同性称为禅定者与诸禅定者的统一。若问“何为禅定者”，答曰“有学禅定者、无学禅定者……乃至最高禅定者”。是依据有学禅定与无学禅定等特殊区别，这种禅定的差别性称为禅定者与诸禅定者的差异。
Samādhīti saraṇasamādhyādivisesamanapekkhitvā yā samādhisāmaññatā vuttā, sā ayaṃ samādhisāmaññatā samādhino ekattatā nāma. ‘‘Tattha katamo samādhī’’ti pucchitvā ‘‘saraṇo samādhi, araṇo samādhi…pe… micchāsamādhi, sammāsamādhī’’ti saraṇasamādhyādivisesamapekkhitvā yā samādhivisesatā vuttā, sā ayaṃ samādhivisesatā samādhino vemattatā nāma.
定者者，是不分别护法定等特殊对象的平等性，这种定的共同性称为定者与诸定者的统一。若问“何为定”，答曰“护法定、非护法定……邪定、正定”。是依据护法定等特殊对象，这种定的差别性称为定者与诸定者的差异。
Paṭipadāti āgāḷhapaṭipadādivisesamanapekkhitvā yā paṭipadāsāmaññatā vuttā, ayaṃ paṭipadāsāmaññatā paṭipadāya ekattatā nāma. ‘‘Tattha katamā paṭipadā’’ti pucchitvā ‘‘āgāḷhapaṭipadā, nijjhāmapaṭipadā…pe… sukhā paṭipadā khippābhiññā’’ti āgāḷhapaṭipadādivisesamapekkhitvā yā paṭipadāvisesatā vuttā, sā ayaṃ paṭipadāvisesatā paṭipadāya vemattatā nāma.
修行者者，是不分别精进修行等特殊对象的平等性，这种修行的共同性称为修行者与诸修行者的统一。若问“何为修行”，答曰“精进修行、止息修行……安乐修行、速得神通”。是依据精进修行等特殊对象的差别性，这种修行的差别性称为修行者与诸修行者的差异。
Kāyoti nāmakāyādivisesamanapekkhitvā yā kāyasāmaññatā vuttā, sā ayaṃ kāyasāmaññatā kāyassa ekattatā nāma. ‘‘Tattha katamo kāyo’’ti pucchitvā ‘‘nāmakāyo rūpakāyo…pe… ayaṃ nāmakāyo’’ti nāmakāyādivisesamapekkhitvā yā kāyavisesatā vuttā, sā ayaṃ kāyavisesatā kāyassa vemattatā nāmāti yojanā kātabbā. Padatthādiko viseso aṭṭhakathāyaṃ (netti. aṭṭha. 47) vitthārato vutto.
此处所说的『身』，非仅因名身一体之别而定。所谓身体通称，是指身的统一性。当问“何为身？”答曰：“名身色身……此即名身。”以名身等各别相对的身的特殊性称为身的区别性，此即身的分别性，谓须加以联结说明。词义等细节在本注疏中（净土注疏47）详释。
Vuttappakārassa dukkhasamudayādikassa dhammassa ekattatādilakkhaṇaṃ nigamanavasena dassetuṃ ‘‘evaṃ yo dhammo’’tiādi vuttaṃ. Tattha evanti iminā mayā vuttena ‘‘dukkhanti ekattatā. Tattha katamaṃ dukkhaṃ? Jāti dukkhā, jarā dukkhā’’tiādivacanena. Yo dhammoti yo koci jātijarābyādhyādivisesadhammo. Yassa dhammassāti tato jātiādivisesadhammato aññassa jarādivisesadhammassa. Samānabhāvoti jātiādivisesadhammena jarādivisesadhammassa dukkhabhāvena samānabhāvo. Tassa dhammassāti jarādivisesadhammassa. Ekattatāyāti dukkhasamudayatādisamānatāya dukkhasamudayādibhāvānaṃ ekībhāvena. Ekībhavatīti jātiādivisesabhedena anekopi ‘‘dukkhasamudayo’’tiādinā ekasaddābhidheyyatāya ekībhavati. Yena yena vā pana vilakkhaṇo, tena tena vemattaṃ gacchati. Yassa jātiādidhammassa yena yena abhinibbattanaparipācanādisabhāvena yo jātiādidhammo jarādidhammena vilakkhaṇo visadiso hoti, tassa jātiādidhammassa tena tena abhinibbattanaparipācanādisabhāvena so jātiādidhammo jarādidhammena vemattataṃ visadisattaṃ gacchati, dukkhasamudayādibhāvena samānopi jātiādidhammo jarādidhammassa visiṭṭhataṃ gacchatīti attho daṭṭhabbo.
为说明所说苦、集等法的统一等特征，结论性地以“如是法”（evaṃ yo dhammo）开头。于此，我所说“苦的统一性”中，“何为苦？”“生是苦，老是苦”等语，『法』泛指一切诸如生、老、病等特殊之法。以此生等特殊法对应老等特殊法，彼此于苦的性质上相同，称为统一性。所谓统一性，是指诸如生、老等不同划分的苦集法，以众多名号指称为“苦集”等统一名称而成为一体。凡一切分别，皆对应其差异，故分别性随之。所以生等法中其分别者，因生等法经无明等业成熟而生灭转变，故该生等法就其分别性亦随之变化。由此可见生等诸法与老等诸法虽异，然以苦集等统一性而言，则生等法因其成熟变化，趋向老等法的分别性，故谓生等诸法在苦集法的统一性中显明显特征。
Dukkhasamudayādidhammassa ekattavemattatā ācariyena vibhattā, amhehi ca ñātā, ‘‘tāya ekattavemattatāya kattha pucchite sati adhiṭṭhānaṃ vīmaṃsitabba’’nti pucchitabbattā suttādike pucchite sati vīmaṃsitabbanti dassetuṃ ‘‘evaṃ sutte vā’’tiādi vuttaṃ. Tattha evaṃ iminā vuttappakārena sutte vā pucchite, veyyākaraṇe vā pucchite, gāthāyaṃ vā pucchitāyaṃ sati adhiṭṭhānaṃ vīmaṃsitabbaṃ. ‘‘Kiṃ vīmaṃsitabba’’nti puccheyya ‘‘ekattatāya pucchati kiṃ, udāhu vemattatāya pucchati ki’’nti vīmaṃsitabbanti yojanā. Aṭṭhakathāyaṃ pana – ‘‘idāni tāva ekattavemattatāvisaye niyojetvā dassetuṃ ‘sutte vā veyyākaraṇe vā’tiādi vutta’’nti (netti. aṭṭha. 48) vuttaṃ. ‘‘Kathaṃ pucchitaṃ, kathaṃ vissajjitabba’’nti vattabbattā ‘‘yadi ekattatāyā’’tiādi vuttaṃ. ‘‘Tenāhā’’tiādyānusandhyādiko ca ‘‘niyutto adhiṭṭhāno hāro’’ti imassa anusandhyādiko ca vuttanayānusārena veditabbo.
关于苦集法的统一分别，被老师等教分明阐释。我们等亲属若问，于此统一分别缠绕处应如何了知断除时机，当以经律等处所问须了知为标准，答“如经文所说”等。即用我所说的此种体断认法于经文、解释、偈语等处问者，答应该了知为何。若问何为了知？问曰“问统一性，如如何分别？”应以断定法令为准。注疏中说：“现今于统一分别所要说者，先制订此在经或律中所说”等语。且问法如何问及如何解除，答曰“若问统一性”等语。接续依据“因缘体断”为要点，学者应依听闻承传认真解知。
Iti adhiṭṭhānahāravibhaṅge sattibalānurūpā racitā · 如是，在安立导引法分别中，依能力与力量所作的阐明
Vibhāvanā niṭṭhitā. · 阐释已完成。
Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.
然学者应依注疏及注释的次第，将深义逐一详细分析摄取。
15. Parikkhārahāravibhaṅgavibhāvanā15. 资具舍断分别之阐释
§49
49. Yena yena saṃvaṇṇanāvisesabhūtena vibhaṅgena dukkhasaccādīnaṃ ekattatādayo vibhattā, so saṃvaṇṇanāvisesabhūto paripuṇṇo, ‘‘katamo parikkhārahāravibhaṅgo nāmā’’ti pucchitabbattā ‘‘tattha katamo parikkhāro hāro’’tiādi vuttaṃ. Tattha tatthāti tesu niddiṭṭhesu soḷasasu desanāhārādīsu katamo saṃvaṇṇanāviseso parikkhāro hāro parikkhārahāravibhaṅgo nāmāti pucchati. ‘‘Ye dhammā yaṃ dhammaṃ janayantī’’tiādiniddesassa idāni mayā vuccamāno ‘‘yo dhammo yaṃ dhammaṃ janayati, tassa so parikkhāro’’tiādiko parikkhārabhūtassa hetuno ceva paccayassa ca vitthārasaṃvaṇṇanāviseso parikkhāravibhaṅgo nāma.
49. 凡所有陈述分别之处皆有切割，即苦谛等法的统一分别被拆开清晰。就此分别为满，则由问及“何为五取漏越（世俗称为外执）之一种的切割破坏？”宣答说“那为何为取漏越、破坏等？”诸如十六种教说中，对于“分别”的定义说：“一切法生者为因，即所生法的因，也为条件，这种说明即为分别，即切割之别。”
‘‘Katamo saṃvaṇṇetabbo parikkhāro’’ti pucchitabbattā ‘‘yo dhammo’’tiādi vuttaṃ. Tattha yo hetupaccayappakāro dhammo yaṃ phalabhūtaṃ dhammaṃ janayati janeti, tassa phaladhammassa so hetupaccayappakāro dhammo parikkhāro nāma. ‘‘Kiṃlakkhaṇo parikkhāro’’ti pucchitabbattā tathā pucchitvā lakkhaṇavisesaṃ dassetuṃ ‘‘kiṃlakkhaṇo’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana – ‘‘tattha ‘yo dhammo yaṃ dhammaṃ janayati, tassa so parikkhāro’ti saṅkhepato parikkhāralakkhaṇaṃ vatvā taṃ vibhāgena dassetuṃ ‘kiṃlakkhaṇo’tiādi vutta’’nti (netti. aṭṭha. 49) vuttaṃ. ‘‘Kittakā dhammā janayantī’’ti pucchitabbattā ‘‘dve dhammā janayanti hetu ca paccayo cā’’ti vuttaṃ. ‘‘Hetupi kāraṇaṃ, paccayopi kāraṇaṃ , tasmā kāraṇāyeva kena lakkhaṇena dvidhā vuttā’’ti vattabbattā ‘‘tattha kiṃlakkhaṇo’’tiādi vuttaṃ. Janitabbaphalato aññehi phalehi asādhāraṇalakkhaṇo hetu, sabbaphalehi sādhāraṇalakkhaṇo paccayo, iminā visesalakkhaṇena dvidhā vattabbāti attho. ‘‘Sādhāraṇāsādhāraṇaviseso kīdiso bhave’’ti pucchitabbattā ‘‘yathā kiṃ bhave’’ti pucchitvā ‘‘yathā aṅkurassā’’tiādi vuttaṃ. Yathā yo sādhāraṇāsādhāraṇaviseso atthi, tathā so sādhāraṇāsādhāraṇaviseso kiṃ viya bhaveti attho. Aṅkurassa nibbattiyā bījaṃ asādhāraṇaṃ yathā, tathā hetu phalassa nibbattiyā asādhāraṇo bhave. Pathavī ca āpo ca aṅkurassa nibbattiyā sādhāraṇā bhavanti yathā, tathā paccayo phalassa nibbattiyā sādhāraṇo bhave. Sabbaphalassa paccayattā aṅkurassa bījaṃ asādhāraṇaṃ janakaṃ hetu. ‘‘Kathaṃ pathavī, āpo ca sādhāraṇā janakāti saddahitabbā’’ti pucchitabbattā ‘‘aṅkurassa hī’’tiādi vuttaṃ. Samaṃ samānaṃ phalaṃ bhavāpetīti sabhāvo, ko so? Bījaṃ hetuyeva. ‘‘Kiṃ hetupaccayānaṃ viseso bījaṅkuropamāyeva dassetabbo, udāhu aññūpamāyapi dassetabbo’’ti vattabbattā aññāya upamāyapi visesaṃ dassetuṃ ‘‘yathā vā panā’’tiādi vuttaṃ. Imāya upamāyapi hetupaccayānaṃ viseso vijānitabboti adhippāyo.
若问“何者是需分别之取漏越？”答曰“若为能缘起依该所生法者。”即能生起果法的因缘、条件所生的法，谓之取漏越。若问“其特征为何？”答曰“所生法能起者即为因缘法。”注疏中略说：“即因果关系所生法的特征，应由分别中说明其义。”又问“多种法生因缘如何？”答曰“有二种法生因缘，不异于因与条件。”应答说“因是理由，条件也是理由，故理由有二种说法。”又问“其特征为何？”答曰“因缘果众中，彼此所具特异标记者为因，而对一切果无差别标记者为条件。”即特异标记为分别，而无差别者为共同性。若问“共同性和特异性如何体现？”答曰“如同幼芽的发生，种子为特异，种土水则为共同。亦如种子发生时乃特异原因，种土水则为共同条件。种子对一切果的条件乃为共性。”若问“为何种子为特异原因？”答曰“因种子对果的产生有特殊作用，故为特异。”又问“如何显示因缘中特异与共的差别？举无异物之例？”答曰“应以例如水为例说明。”此处为了解因缘特征显示而立之策。
Bījaṅkurādīsu bāhiresu parikkhārabhūtānaṃ hetupaccayānaṃ viseso ācariyena vibhatto, amhehi ca ñāto, ‘‘kathaṃ ajjhattikesu vibhatto’’ti pucchitabbattā ‘‘ayañhi saṃsāro’’tiādi vuttaṃ. Atha vā ‘‘bāhiresu parikkhārabhūto hetupaccayo yutto hotu, kathaṃ ajjhattikesu yutto’’ti vattabbattā ‘‘ayañhi saṃsāro’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana – ‘‘evaṃ bāhiraṃ hetupaccayavibhāgaṃ dassetvā idāni ajjhattikaṃ dassetuṃ ‘ayañhi saṃsāro’tiādi vutta’’nti (netti. aṭṭha. 49) vuttaṃ. Hetupaccayehi saha saṃsāro bhavatīti sahetupaccayo. Ayaṃ saṃsāro hi yasmā sahetupaccayo hutvā nibbatto, tasmā ajjhattikepi parikkhārabhūto hetupaccayo yuttoyevāti daṭṭhabboti adhippāyo.
就诸如种子、幼芽等外在条件的因缘差别，师长们曾详加阐明，我们亦有所知，凡当问“内在条件如何差别”，则答曰“此即为轮回”等。或者“如果外在条件为因缘相续具足，内在条件又如何相续”，则答曰“此即为轮回”等。在注疏中说：“如前见揭示外在因缘的分类，今当示内在，故说‘此即轮回’等。”因缘既合，则生轮回，是为共因缘。此轮回正因其包含共因缘而终止，故见内在也为条件相续，理当如是解说，此即其总意。
So imassa saṃsārassa sahetupaccayattaṃ yadi bhagavatā vuttaṃ, evaṃ sati amhehi saddahitabbaṃ, ‘‘kathaṃ saddahitabba’’nti vattabbattā ‘‘evañhī’’tiādi vuttaṃ. Evanti iminā avijjādinā hetupaccayena sabbo paṭiccasamuppādo saṃsāroti nibbattoti bhagavatā saṃsārassa sahetupaccayattaṃ vuttaṃ, tasmā saddahitabbaṃ. Avijjādayo saṅkhārādīnaṃ paccayo hotu, ‘‘katamo avijjāya hetū’’ti pucchitabbattā ‘‘iti avijjā avijjāya hetū’’ti vuttaṃ. ‘‘Katamo avijjāya paccayo’’ti pucchitabbattā ‘‘ayoniso manasikāro paccayo’’ti vuttaṃ. ‘‘Katamā avijjā katamāya avijjāya hetū’’ti pucchitabbattā ‘‘purimikā avijjā pacchimikāya avijjāya hetū’’ti vuttaṃ. ‘‘Katamā purimikā avijjā katamā pacchimikā avijjā’’ti pucchitabbattā ‘‘tatthā’’tiādi vuttaṃ. ‘‘Avijjāpariyuṭṭhānassa hetubhūto purimo avijjānusayo samanantarova kiṃ, udāhu paramparahetupi hotī’’ti pucchitabbattā ‘‘bījaṅkuro viyā’’tiādi vuttaṃ. Bījaṅkuroti bījānaṃ aṅkuroti bījaṅkuro, bījānaṃ samanantarahetutāya aṅkuro nibbattati viya. Yattha rukkhādike yaṃ phalaṃ nibbattati, tasmiṃ rukkhādike nibbattassa assa phalassa idaṃ bījaṃ pana paramparahetutāya hetubhūtaṃ bhavati.
若世尊说此轮回有共因缘，凭此信心当建立。若问“何以应信”，则答“正因如是”，以此明了；如是以无明等为因缘，依此缘起生生轮回，世尊阐述轮回的共因缘，故当信之。无明为行等诸法之因缘，若问“何为无明之因”，回答是“即此无明”，若问“无明之缘”，答“无理智观”，若问“何种无明、此无明之因”，答“前无明为后无明之因”，若问“何为前无明、何为后无明”，答“诸如此”等。又若问“无明蔓延时，前因之无明是否与后因无明同时存在，且是否为相续因”，答曰“像幼芽萌发”，解释种子和芽之间递续因缘的关系，如果树结实，其果即为连环因缘中的因果。
‘‘Bījaṃ pana ekaṃyeva hoti, kathaṃ dvidhā vattabba’’nti vattabbattā ‘‘duvidho hī’’tiādi vuttaṃ, samanantarakālaparamparakālabhedena hetupi duvidho hotiyevāti attho. Bījabhūto hetu duvidho yathā, evaṃ avijjāya hetubhūto avijjānusayopi samanantarahetu ca paramparahetu cāti kālabhedena duvidho bhavati, samanantaro avijjānusayo samanantarassa avijjāpariyuṭṭhānassa samanantarahetu hoti. Purimataro avijjānusayo pacchimatarassa avijjāpariyuṭṭhānassa paramparahetu hoti. Iti bījabhūto asādhāraṇo hetu, pathavīāpādiko sādhāraṇo paccayoti viseso pākaṭo yathā, evaṃ avijjānusayo asādhāraṇo hetu, ayonisomanasikāro sādhāraṇo paccayoti viseso daṭṭhabbo.
若问“种子为何只有一，却为何可说为二”，答“因导致时间相续差别故为二”，即时间上的同时因和相继因。种子之因有二，如无明之因无明习气亦有同时因与相续因之分，即无明习气的同时因为无明蔓延之相续因，而较早之习气为较晚之无明蔓延的相续因。此即种子因非一般无差之因，如土和亚博彼等为一般无差因，此外则特殊之因。无明习气为非一般因，非理智观为一般因，此理应知晓。
‘‘Ettakeneva hetupaccayānaṃ viseso vattabbo’’ti vattabbattā ‘‘yathā vā pana thālakañcā’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana – ‘‘yathā vā panātiādināpi hetupaccayavibhāgameva dassetī’’ti vuttaṃ. Tattha padīpassa paccayabhūtaṃ thālakañca vaṭṭi ca telañca padīpassa sabhāvahetu samānahetu na hotīti yojanā. ‘‘Padīpassa paccayabhūtampi thālakādikaṃ sabhāvahetu na hotīti kasmā saddahitabba’’nti vattabbattā ‘‘na hi sakkā’’tiādi vuttaṃ. Padīpassa paccayabhūtaṃ anaggikaṃ aggirahitaṃ thālakañca vaṭṭiñca telañca dīpetuṃ jāletuṃ hi yasmā na sakkā, tasmā purimo padīpo pacchimassa padīpassa sabhāvahetu hoti viya, evaṃ thālakādikaṃ sabhāvahetu na hoti. Iti evaṃpakāro sabhāvo samāno padīpo hetu hoti yathā, parabhāvo asamāno thālakādiko paccayo hoti yathā ca, tathā ajjhattiko sabhāvo hetu hoti, bāhiro asamāno paccayo hoti. Janako avijjānusayo avijjāpariyuṭṭhānassa hetu hoti, pariggāhako upatthambhako paccayo hoti. Aññehi phalehi asādhāraṇo hetu hoti, sabbehi phalehi sādhāraṇo paccayo hotīti yojetvā padīpopamāyapi hetupaccayānaṃ pākaṭo viseso daṭṭhabboti adhippāyo.
若问“为何仅应如此论述因缘差别”，答“如涂敷”等诸说。在注疏有言：“‘若此如涂敷等，因缘不同亦须显明。”其中火灯及纹果油等，虽为火灯但非本体因，芽叶虽与种子为同类，但非本性因，此是用来区别。火灯之所依并非纹果油及芽叶等本体因，故不应信以为因。火灯因芽叶等非同类本性因，故焰火为因，纹果油则非本性因。此类同类相同本性，故生焰火；异类不同本性因，故芽叶等为因。内因有同性为因，外因不同性为因，生育者为无明习气，其维持者为支撑因。诸种果的因有异同，连带影响因缘差别，皆由此联结，因缘之差别理应明了，这为总指归。
Hetupaccayappabhedaṃ kāraṇaṃ parikkhāroti ācariyena vuttaṃ, tassa kāraṇassa kāraṇabhāvo ca phalāpekkho hoti, tasmā ‘‘yo kāraṇabhāvo yenākārena hoti, katamo so kāraṇabhāvo, katamo so ākāro’’ti pucchitabbattā ca ‘‘yaṃ phalaṃ yena visesena hoti, katamaṃ taṃ phalaṃ, katamo so viseso’’ti pucchitabbattā ca ‘‘kāraṇaphalānaṃ yo sambandho hoti, katamo so sambandho’’ti pucchitabbattā ca taṃ sabbaṃ vibhāvetuṃ ‘‘avupacchedattho’’tiādi vuttaṃ. Ayamanusandhyattho ca aṭṭhakathāyaṃ ‘‘idāni yasmā kāraṇaṃ ‘parikkhāro’ti vuttaṃ, kāraṇabhāvo ca phalāpekkhāya, tasmā kāraṇassa yo kāraṇabhāvo yathā ca so hoti, yañca phalaṃ, yo ca tassa viseso, yo ca kāraṇaphalānaṃ sambandho, taṃ sabbaṃ vibhāvetuṃ ‘avupacchedattho’tiādi vutta’’nti (netti. aṭṭha. 49) iminā vuttoti daṭṭhabbo.
师长说因缘差别即为缘起之因，此因之因性亦随果而异，故若问“何为因性、何为因形”，或“何果因何种差别”，或“何为果因关系”，皆应详细分别，此为便于理解之义。注疏中也说：“既然因被称为条件，且因性关系于果，故此因的因性如何，何为因形，何种果，果与因的关系等，皆应明辨，以此为分辨之用。”这是注疏的解释，应当了解。
Tattha avupacchinnassa hetupaccayasaṅkhātassa kāraṇassa yo anupacchedattho atthi, so anupacchedattho santatiattho hoti phalena sambandhattā , yañca kāraṇaṃ attano phalassa janakaṃ upatthambhakaṃ hutvā nirujjhati, so anupacchinno eva nāma hotīti. Yañca phalaṃ aññassa kāraṇaṃ hutvā nirujjhati, tasmiṃ anupacchinne tassa ca santatiattho hoti. Yaṃ pana phalaṃ aññassa phalassa kāraṇaṃ ahutvā nirujjhati, taṃ upacchinnaṃ hoti, yathā taṃ arahato cuticittanti. Kāraṇato nibbattassa phalassa yo nibbattiattho atthi, so nibbattiattho phalattho hoti. Paṭisandhikkhandhānaṃ yo paṭisandhiattho paṭisandahanattho atthi, so paṭisandhiattho punabbhavattho punabbhavanattho hoti. Kilesānaṃ yo palibodhattho santāne uppajjanattho atthi, so palibodhattho pariyuṭṭhānattho hoti. Kilesānaṃ maggena yo asamugghātattho atthi, so asamugghātattho anusayattho hoti. Avijjāya catunnaṃ saccānaṃ yo asampaṭivedhattho atthi, so asampaṭivedhattho avijjattho hoti. Arahattamaggena yo apariññātattho atthi, so apariññātattho viññāṇassa paṭisandhiviññāṇassa bījattho hoti.
若因的别称“未断因”存在，则此“未断因”即为因果相续之因，因与果相连，果因维持而不灭，称未断因。若果为他因所生而断灭，则此即非未断因，是为已断因。如阿拉汉心灭时，果因断灭为已断。因所生之果若包含果与果的关系，则是未断因。如连结蕴，蕴续即为未断因。烦恼之缘起者，若不灭为未断，若灭则为结灭。无明对四谛无明了之心为未断，阿拉汉道上不智慧者为未断，乃识下续的种子也，为未断因。
Ettāvatā kāraṇabhāvo ca kāraṇākāro ca phalañca phalaviseso ca ācariyena vibhatto, amhehi ca ñāto, ‘‘katamo paramparahetupaccayattho, katamo ca sambandhattho’’ti pucchitabbattā ‘‘yattha avupacchedo’’tiādi vuttaṃ. Yattha yassaṃ rūpārūpapavattiyaṃ avupacchinnassa hetupaccayappabhedassa kāraṇassa yo avupacchedo atthi, so avupacchedo tattha tissaṃ rūpārūpapavattiyaṃ santati hoti. Yattha yassaṃ rūpārūpapavattiyaṃ yā santati atthi, sā santatitattha rūpārūpapavattiyaṃ nibbatti hotītiādinā yojetvā paramparahetuādiko viññātabbo.
“因果的存在、因果的外型以及果报与果报的差别，皆由老师详细阐明，而我们也已知晓。‘何者为因缘相续？何者为关系连结？’是须当询问的问题，已传述‘缘起与断灭’等说法。所谓缘起，是指某处存在着因缘分离的差异因，此因所生故，缘起因缘相续存在。某处存在着因果相续，则该相续之处必有因果之生起，如是因缘相续便得确知。”
Sīlakkhandhoti parisuddhasīlakkhandho. Samādhikkhandhassāti mahaggatakkhandhassa, samādhipaṭṭhāno hi mahaggatadhammo. Paññākkhandhoti maggaphalapaññāpadhānakkhandho. So hi vimuttiñāṇadassanasaṅkhātassa paccavekkhaṇañāṇakkhandhassa paccayo hoti. Titthaññutādīnaṃ attho padaṭṭhānahāravibhaṅgavaṇṇanāyaṃ vuttova.
“戒蕴者，即清净的戒蕴。禅那蕴者，是大聚蕴之禅那，禅那的基础即是大聚蕴。慧蕴者，是指道果慧与果位慧所依托之慧蕴。此慧蕴因对解脱智慧与见解智慧之具足观察而生起。此等内容乃为辨别异端等言论与词义之根本注释而说。”
Sabhāvo hetūti ācariyena vutto, ‘‘kīdiso so sabhāvo hetū’’ti pucchitabbattā ‘‘yathā vā pana cakkhuñca paṭiccā’’tiādi vuttaṃ . Cakkhuviññāṇaṃ cakkhuñca cakkhundriyañca paṭicca nissayaṃ katvā rūpe paṭicca ārammaṇaṃ katvā uppajjati. Tattha cakkhādīsu cakkhundriyaṃ ādhipateyyapaccayatāya indriyapaccayatāya cakkhuviññāṇassa paccayo, rūpārammaṇaṃ purejātārammaṇapaccayatāya paccayo, āloko sannissayatāya upanissayatāya paccayo hoti. So paccayo honto phalena cakkhuviññāṇena asamānattā sabhāvo hetu na hoti, paccayo ca hoti manasikāro. Kiriyamanodhātu pana phalena cakkhuviññāṇena viññāṇabhāvena samānattā sabhāvo hetu hoti yathā, evaṃ saṅkhārā nāmakkhandhabhāvena samānattā viññāṇassa paccayā hontā sabhāvo hetu honti. Viññāṇaṃ nāmarūpena ekasantativasena samānattā nāmarūpassa paccayo hontaṃ sabhāvo hetu hoti. Iminā nayena ‘‘nāmarūpaṃ saḷāyatanassā’’tiādīsupi attho veditabbo. Evaṃ vuttappakāro hetu, paccayo janako, upatthambhako ca yo koci upanissayo balavapaccayo hoti, sabbo so hetupaccayo janakaupatthambhako janitabbupatthambhiyassa phalassa parikkharaṇato abhisaṅkharaṇato nippariyāyato parikkhāro nāma.
“‘本性即因’是老师所说，询问‘何种本性是因？’得答‘譬如眼所依’等。眼识依赖眼根与眼处为基础，意依赖色法（境），因而生起。于此，眼及诸根依赖于主宰根之因、根之因缘及眼识之因。色法境界依赖先生境界为因，亦依赖光明为现缘及辅助缘。此因虽为眼识果处非本性因，却为心念业力因。活动元素者，依眼识果和识所性为正因，如是，行蕴作为因缘，与识同类相应，故本性因成成立。识以名色为合体，与名色相依，为本性因。依此解释，即所谓‘名色为六入’等义当可了解。由此可知，所说因、缘、生者，乃一切因缘之因、缘、所生，若有依存助缘为强因，彼此互相触缘，终尽为因缘环绕。”
‘‘Vuttappakāro hetupaccayo parikkhāro nāmāti kena amhehi saddahitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tena kāraṇabhūtena sabbassa hetupaccayassa parikkhārabhāvena āyasmā mahākaccāno ‘‘ye dhammā yaṃ dhammaṃ janayantī’’ti yaṃ vacanaṃ āha, tena vacanena saddahitabbo, ‘‘ye dhammā yaṃ dhammaṃ janayantī’’ti vacanaṃ nissāya tumhehi sallakkhetabboti adhippāyo.
“所说之因、缘、事因环绕者，何以为之信服？”答曰：‘故应如此’等。由此因缘事因环绕之故，具寿长老玛哈咖吒那称‘一切法生一切法’之言，应以此为信，‘诸法生诸法’之语，汝等应铭记奉持，此为中心论点。”
‘‘Ettakova parikkhāro hāro yuñjitabbo’’ti vattabbattā ‘‘niyutto parikkhāro hāro’’ti vuttaṃ, yo yo parikkhāro hāro yuñjitabbo, so so parikkhāro hāro nīharitvā yutto yuñjitabboti.
“因缘事因环绕应当接受”之说，应解为“应当依附因缘事因环绕”。各因缘事因环绕，须除却其他而单独依附，乃得方便结合调柔。”
Iti parikkhārahāravibhaṅge sattibalānurūpā racitā · 如是于资具舍断分别中，依力能所造之
Vibhāvanā niṭṭhitā. · 阐释已完成。
Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.
“但诸学者当依注疏注释，详尽区分深义而取之。”
16. Samāropanahāravibhaṅgavibhāvanā16. 增益舍断分别之阐释
§50
50. Yena yena saṃvaṇṇanāvisesabhūtena parikkhārahāravibhaṅgena suttatthānaṃ hetupaccayo vibhatto, so…pe… vibhaṅgo paripuṇṇo, ‘‘katamo samāropanahāravibhaṅgo’’ti pucchitabbattā ‘‘tattha katamo samāropano hāro’’tiādi vuttaṃ. Tattha tesu niddiṭṭhesu soḷasasu desanāhārādīsu katamo saṃvaṇṇanāviseso samāropano hāro samāropanahāravibhaṅgo nāmāti pucchati. ‘‘Ye dhammā yaṃmūlā’’tiādiniddesassa idāni mayā vuccamāno ‘‘ekasmiṃ padaṭṭhāne yattakāni padaṭṭhānāni otarantī’’tiādiko vitthārasaṃvaṇṇanāviseso samāropanahāravibhaṅgo nāma.
无论何种针对教义内容进行特别描述，或因教具、教果的分解，而揭示经文中因缘依止而显现的差别者，其阐释完整时，当问「何为并置而断除？」又问「何者为并置之断除？」等问题。此中，在诸多例证及十六种宣说的教果中，所问者即所谓并置之断除。即对“诸法一切之根本”等指称，现在由我所阐述者名为“在某一处所，超越诸处所”的详细描述差别的并置断除。
‘‘Kittake padaṭṭhāne sutte vutte kittakāni padaṭṭhānāni samāropayitabbānī’’ti pucchitabbattā ‘‘ekasmiṃ padaṭṭhāne’’tiādi vuttaṃ. Ekasmiṃ padaṭṭhāne sutte vutte sati avuttāni yattakāni padaṭṭhānāni otaranti samosaranti, sabbāni tāni avuttāni padaṭṭhānāni sutte vuttāni viya niddhāraṇavasena ānetvā desanāya āropayitabbāni. ‘‘Kāni viya samāropayitabbānī’’ti vattabbattā ‘‘yathā āvaṭṭe’’tiādi vuttaṃ. Āvaṭṭe hāre ekasmiṃ padaṭṭhāne sutte vutte sati sutte avuttāni bahukāni padaṭṭhānāni otaranti, tāni bahukāni padaṭṭhānāni pariyesitabbāni yathā, evaṃ samāropane hārepi bahukāni padaṭṭhānāni desanāya samāropayitabbānīti attho.
当问及「于某处所所宣说的经文中，应并置多少处所？」时，回答曰“某一处所”示意。于某一处所，若经中有未说尽，或超越的多处所，则应将所有未说尽、又于经中明确记载的处所，作为说明的依据，并加以并置入教说中。若问“应当如何并置？”则答以“犹如线圈一样”等例。在线圈般的断除中，于某一处所所说经文若包含许多未尽处所，这些众多处所当被探索，恰如在线圈般之并置中，亦应于教说中并置多处，以此释义。
‘‘Kevalaṃ pana padaṭṭhānavaseneva samāropanā kātabbā kiṃ, udāhu aññavasenāpi samāropanā kātabbā ki’’nti vattabbattā aññavasenāpi samāropanā kātabbā; tasmā samāropanā catubbidhā kātabbāti dassento ‘‘tattha samāropanā catubbidhā’’tiādimāha. Tattha tatthāti tāsu samāropayitabbasamāropanāsu padaṭṭhānaṃ padaṭṭhānasamāropanā, vevacanaṃ vevacanasamāropanā, bhāvanā bhāvanāsamāropanā, pahānaṃ pahānasamāropanā, iti iminā pabhedena samāropanā catubbidhā kātabbā.
说到「仅凭处所本身是否应进行并置？若以其他方式又当如何并置？」回答为应以其他方式也行并置。由此解释并置有四种方式，称为“处所并置、语法并置、修习并置、断除并置”。其中“处所并置”是于并置之处所进行的并置；“语法并置”于语法层面并置；“修习并置”乃于修习境界并置；“断除并置”则在断除之法进行并置。以上区分清楚为四种并置方式。
‘‘Tāsu catubbidhāsu samāropanāsu katamā padaṭṭhānasamāropanā’’ti pucchitabbattā tathā pucchitvā padaṭṭhānasamāropanaṃ dassetuṃ ‘‘tatthakatamā’’tiādi vuttaṃ. Sutte vuttena padaṭṭhānena sutte avuttānaṃ padaṭṭhānānaṃ samāropanā katamāti pucchati.
若被问「上述四种并置中，何者为处所并置？」则回答以教中所言，那些由处所所做的，但将经文未尽述之处所并置于经文中，这即为处所并置。
Sabbapāpassa akusalassa yaṃ akaraṇaṃ akaraṇahetu sāsanaṃ atthi, etaṃ sāsanaṃ buddhānaṃ sāsanaṃ ovādo hoti, atha vā akaraṇaṃ akaraṇatthāya yaṃ sāsanaṃ atthi, etaṃ buddhānaṃ sāsanaṃ ovādo hoti, na yassa kassaci sāsananti attho. Akaraṇanti hi sampadānatthe pavattaṃ paccattavacanaṃ yathā ‘‘kissa atthāya kimattha’’nti. Kusalassa sampadā sampadāya yaṃ sāsanaṃ atthi, etaṃ buddhānaṃ sāsanaṃ. Sacittapariyodāpanaṃ sacittapariyodāpanatthaṃ yaṃ sāsanaṃ atthi, etaṃ buddhānaṃ sāsanaṃ hoti.
一切恶行未造之不造者，皆有其因，无所违犯之教法即此，有佛之教诫也。又为防止不造之行为，亦有相应教法，此即佛教诫，不是所谓无人适用之教法。不造意指避免烦恼所起之目前言行，譬如“于何处、何故”为所行之问。善行获得之教法即为佛教法。为心净化而设之教法，即为佛教法。
Iti evaṃpakārena vuttassa tassa sāsanassa kiṃ padaṭṭhānanti visesassa visesapadaṭṭhānaṃ puna pucchati. Idaṃ sucaritattayaṃ sāsanassa ovādassa padaṭṭhānaṃ sucaritattayena hetunā sāsanattāti daṭṭhabbaṃ yathā ‘‘annena vasatī’’tiādi. ‘‘Sucaritattaye padaṭṭhāne vutte katamaṃ padaṭṭhānaṃ samāropayitabba’’nti pucchitabbattā ‘‘tattha yaṃ kāyikañcā’’tiādi vuttaṃ. Idaṃ khandhattayaṃ sāsanassa padaṭṭhānaṃ samāropayitabbaṃ, ‘‘khandhattaye padaṭṭhāne samāropayite katamaṃ samāropayitabba’’nti pucchitabbattā ‘‘tattha sīlakkhandho cā’’tiādi vuttaṃ. Idaṃ samathavipassanādvayaṃ sāsanassa padaṭṭhānaṃ samāropayitabbaṃ. ‘‘Samathavipassanādvaye padaṭṭhāne samāropayite katamaṃ padaṭṭhānaṃ samāropayitabba’’nti pucchitabbattā ‘‘tattha samathassa phala’’ntiādi vuttaṃ. Idaṃ phaladvayaṃ sāsanassa padaṭṭhānaṃ samāropayitabbaṃ.
依此类推，复问该教之特别处所为何。此乃善行之教诫处所，诸如“以粮食安住”等喻示。问「善行处所中所摄何处所应并置？」答曰“此乃五蕴之处所”，问“五蕴处所并置应如何？”答曰“其中戒蕴处所”等。此为止观双运之教诫处所，问其并置应何处所？答曰“止之果处”等。此即二果之教法处所应并置。
Sāsanassa padaṭṭhānāni samāropayitabbānīti ācariyena niddhāretvā vibhattāni, amhehi ca ñātāni, ‘‘idāni katamassa katamaṃ padaṭṭhānaṃ samāropayitabba’’nti pucchitabbattā ‘‘vanaṃ vanathassā’’tiādi vuttaṃ. Idaṃ kāmaguṇapañcakaṃ vanaṃ taṇhābhūtassa vanathassa padaṭṭhānaṃ taṇhāvatthubhāvato, ‘‘itthī’’ti vā ‘‘puriso’’ti vā nimittaggāhasaṅkhātaṃ idaṃ vanaṃ ‘‘aho cakkhu, aho sotaṃ, aho ghānaṃ, aho jivhā, aho kāyo’’ti tesaṃ tesaṃ aṅgapaccaṅgānaṃ anubyañjanaggāhasaṅkhātassa vanathassa padaṭṭhānaṃ samāropayitabbaṃ. Apariññātaṃ dvādasāyatanasaṅkhātaṃ idaṃ vanaṃ saṃyojanasaṅkhātassa vanathassa padaṭṭhānaṃ samāropayitabbaṃ, āyatanaṃ paṭicca saṃyojanuppajjanato anusayasaṅkhātaṃ idaṃ vanaṃ pariyuṭṭhānasaṅkhātassa vanathassa padaṭṭhānaṃ samāropayitabbaṃ. ‘‘Pañcakāmaguṇādīnaṃ vanabhāvo ca taṇhādīnaṃ vanathabhāvo ca kena amhehi saddahitabbo’’ti vattabbattā ‘‘tenāha bhagavā’’tiādi vuttaṃ. Tena pañcakāmaguṇādīnaṃ vanabhāvena ca taṇhādīnaṃ vanathabhāvena ca bhagavā ‘‘chetvā vanañca vanathañcā’’ti yaṃ vacanaṃ āha, tena bhagavato vacanena vacanānusārena saddahitabboti. Ayanti ayaṃ ‘‘ekasmiṃ padaṭṭhāne’’tiādisaṃvaṇṇanā. Padaṭṭhānenāti ekekena padaṭṭhānena. Samāropanāti tadaññapadaṭṭhānānaṃ samāropanā . Samāropenti samāropayitabbāni etāya saṃvaṇṇanāyāti samāropanāti viggahoti. (1)
应由教师确立教法的立足点，并将其分别阐明，且由我们弟子前来询问：“于此应置于何立足点？”对此，回答诸如“感官界”、“感官之界”等语。此乃贪爱五根五欲之林，为由渴爱所成之林的立足点。称之为“女性”或“男性”，皆因其为心识以分别五根五蕴所产生之界相的林，故以“是眼、是耳、是鼻、是舌、是身”等各根各相为该林的立足点，应予安置。未发达者称由十二处组成之此林，系由烦恼所缚之林；或称由十八界所构成，为由习气所染之林，应依次注于其中。问：“何以缘由当信此贪五欲之林以及由渴爱所成之林？”答曰：“佛世尊如是说。”以此五欲之林暨渴爱之林，佛世尊有言“斩断此林及林中之渴爱”，迨言之，依佛言善护持之，故此即为“于一立足点”之诠释。立足点谓各别之立足点；上安立者谓时所分别诸立足点之分别安立。安立即应安置，今所说即安置义也。
§51
51. Padaṭṭhānena samāropanā ācariyena niddiṭṭhā, amhehi ca ñātā, ‘‘katamā vevacanena samāropanā’’ti pucchitabbattā ‘‘tattha katamā vevacanenā’’tiādi vuttaṃ. Tatthāti tāsu catūsu padaṭṭhānasamāropanādīsu samāropanāsu vevacanena ekekena rotadaññavevacanānaṃ samāropanā katamāti pucchati. ‘‘Rāgavirāgā’’ti ca ‘‘cetovimuttī’’ti ca ‘‘sekkhaphala’’nti ca idaṃ vacanattayaṃ anāgāmiphalatthattā anāgāmiphalassa vevacanaṃ. ‘‘Avijjāvirāgā’’ti ca ‘‘paññāvimuttī’’ti ca ‘‘asekkhaphala’’nti ca idaṃ vacanattayaṃ arahattaphalatthattā arahattaphalassa vevacanaṃ. Iminā nayena sesesu yojanā kātabbā. (2)
以立足点为依托之安置，由教师示现并由我等弟子知晓。若问“以何词语而加安置？”则答曰：“关于诸立足点四类安置中，以何词语安置之？”所问实指四类立足点安置之中，各别彻知轮廓之安置方式。“贪欲及离贪”、“心解脱”以及“受学果”等语，谓非来果意，乃指非来果之名称。“无明离贪”、“智慧解脱”及“不受学果”等，则为阿拉汉果意语。应以此法饶益诸余联系以作安置。
Vevacanena samāropanā ācariyena niddiṭṭhā, amhehi ca ñātā, ‘‘katamā bhāvanāya samāropanā’’ti pucchitabbattā ‘‘tattha katamā bhāvanāyā’’tiādi vuttaṃ. Tatthāti tāsu catūsu padaṭṭhānasamāropanādīsu katamāya desitāya bhāvanāya katamesānaṃ adesitānaṃ bhāvanāropanā katamāti pucchati. Yathā yena pakārena yaṃ bhāvanaṃ bhagavā ‘‘tasmātiha, tvaṃ bhikkhu, kāye kāyānupassī viharati, ātāpī sampajāno satimā vineyya loke abhijjhādomanassa’’nti (saṃ. ni. 5.369, 371, 395, 415) āha, tathā tena pakārena tāya bhāvanāya tadaññabhāvanāpi samāropayitabbāti attho.
以词语为依托之安置，由教师示现由我等弟子知晓，若问“此安置何为修习？”答曰：“于四类立足点安置中，受教之修习为何？所问即指佛世尊所宣说为某修习时其安置所为何等呵。”例如佛世尊以某种说法言：“基于此，汝比库于身行住观身，热诚、正知、具念，使世间贪忧调伏。”（经文编号5.369、371、395、415）依此说法，亦应于该修习安置相应修习本体。
‘‘Tasmātihā’’tiādipāṭhe ‘‘kiṃ bhāvanaṃ bhagavā āhā’’ti pucchitabbattā ‘‘ātāpī’’tiādi vuttaṃ. ‘‘Ātāpī’’ti vacanena vīriyindriyaṃ bhagavā āha. ‘‘Sampajāno’’ti vacanena paññindriyaṃ bhagavā āha. ‘‘Satimā’’ti vacanena satindriyaṃ āha. ‘‘Vineyya loke abhijjhādomanassa’’nti vacanena samādhindriyaṃ āha. ‘‘Evaṃ vutte katamā bhāvanā samāropayitabbā’’ti pucchitabbattā ‘‘evaṃ kāye kāyānupassino viharato cattāro satipaṭṭhānā bhāvanāpāripūriṃ gacchantī’’ti vuttaṃ. Evaṃ vuttāya vīriyindriyādibhāvanāya cattāro satipaṭṭhānā samāropayitabbāti attho. Kena kāraṇena bhāvanāpāripūriṃ gacchantīti pucchati. Catunnaṃ indriyānaṃ indriyabhāvena, bhāvetabbabhāvena vā ekalakkhaṇattā bhāvanāpāripūriṃ gacchantīti vissajjeti. ‘‘Tesu samāropitesu katame samāropayitabbā’’ti pucchitabbattā ‘‘catūsū’’tiādi vuttaṃ. Catūsu satipaṭṭhānesu bhāviyamānesu samāropayitabbesu cattāro sammappadhānā bhāvanāpāripūriṃ gacchantīti samāropayitabbāti attho. Sesesupi evameva samāropayitabbā.
若从“基于此”等段开首读之，若问“佛世尊所教何等修习？”则答曰：“热诚”等语。“热诚”指力根，“正知”指慧根，“具念”指念根，“调伏世间贪忧”指定根。若问“依此言何修习当安置？”答曰：“行于身观身之比库，四念处修习尽满。”此意谓通过培养力根、慧根等四根，修满四念处修习。由何故得知乃修满？答曰由四根之根性及其适当修持能使修习充满明了。若问“于所安置者乃何等安置？”答曰“四类”，即于四念处修习之四类当行四正精进以充满修习。余类亦应如此安置。
Bhāvanāya samāropanā ācariyena vibhattā, amhehi ca ñātā, ‘‘katamā pahānena samāropanā’’ti pucchitabbattā ‘‘tattha katamā’’tiādi vuttaṃ. Tatthāti tāsu catūsu padaṭṭhānasamāropanādīsu katamena desitena pahānena katamesaṃ adesitānaṃ pahānānaṃ katamā samāropanāti pucchati. ‘‘Kāye kāyānupassī viharanto asubhe ‘subha’nti vipallāsaṃ pajahatī’’ti desitena ‘‘subha’’nti vipallāsappahānena kabaḷīkārāhārapariññāya paribandhakilesakāmupādānappahānādayopi samāropayitabbā.
关于修习安置，由教师阐明，弟子也知道。若问“以何放弃为依托而安置？”答曰：“于四类立足点安置中，以何种放弃受教，适用于某类修习放弃？”例如佛言：“行住观身之比库，除不净异见入正见。”此乃正见放弃不净之异见，适当放弃斥弃烦恼及其所生之烦恼所缚欲爱等。
‘‘Vedanāsu vedanānupassī viharanto dukkhe ‘sukha’nti vipallāsaṃ pajahatī’’ti desitena ‘‘sukha’’nti vipallāsappahānena phassāhārapariññāya paribandhakilesabhavupādānappahānādayopi samāropayitabbā.
以感受为观照之修习者，佛言：“于苦中观受，即舍苦为乐。”此乃舍弃受染偏见。以此说法，依感触调伏妄取烦恼等。
‘‘Citte cittānupassī viharanto anicce ‘nicca’nti vipallāsaṃ pajahatī’’ti desitena ‘‘nicca’’nti vipallāsappahānena viññāṇāhārapariññāya paribandhakilesadiṭṭhupādānappahānādayopi samāropayitabbā.
「意于意境观察者修行中，若能於无常（无常）观念生起时，断除『常』之误见。」此所谓教导，以破除『常』之误解。通过对识所摄受之智慧深究，应推行诸制约烦恼见取之断除等，加以综合施用。
‘‘Dhammesudhammānupassī viharanto anattani ‘attā’ti vipallāsaṃ pajahatī’’ti desitena ‘‘attā’’ti vipallāsappahānena manosañcetanāhārapariññāya? Manosañcetanāhārapariññāya paribandhakilesaattavādupādānappahānādayopi samāropayitabbāti adhippāyo. (4)
「无常法中正知修行者，亦应断除我『我有』之误见。」此言教导，借破除『我有』之误见，在由心行所摄受之智慧深入明了之后，尚应推行断除制约烦恼我执等。此为根本要旨。
Pahānahāro pana lakkhaṇahāravibhaṅgavaṇṇanāyaṃ vuttoyevāti idha na vadāma.
虽已言及断除与摄受，及标识与摄受之解析，此处不复赘言。
‘‘Sutte desitena ekekena padaṭṭhānādikena adesitānaṃ padaṭṭhānādīnaṃ samāropanabhāvo kena amhehi vijānitabbo saddahitabbo’’ti vattabbattā ‘‘tenāha āyasmā’’tiādimāha. Tena tathā samāropanabhāvena āyasmā mahākaccāno –
「经文所说，以各词处等为基准，何人当识当信此诸词处等之归摄性质？」对此，应如是说：「贤者！」云云。以此归摄性质，当授予贤者长老玛哈咖吒那——
‘‘Ye dhammā yaṃmūlā, ye cekatthā pakāsitā muninā;
「一切法根本，一切处所，皆由圣者明示；」
Te samāropayitabbā, esa samāropano hāro’’ti –
当令归摄，此即归摄性摄也，谓断除之根本。
Yaṃ vacanaṃ āha, tena vacanena vacanānusārena tathā samāropanabhāvo tumhehi vijānitabbo saddahitabboti vuttaṃ hoti.
以所说之语为准，据此语法顺序，应当由汝等知晓、应当善护语义，此理已被宣说。
‘‘Kiṃ pana ettāvatā samāropano hāro paripuṇṇo, añño niyutto natthī’’ti vattabbattā ‘‘niyutto samāropano hāro’’ti vuttaṃ. Sutte desitena nayena padaṭṭhānādikena adesitāni padaṭṭhānāni samāropayitabbāni bhavanti, tena tena padaṭṭhānādikena adesitānaṃ padaṭṭhānādīnaṃ samāropano hāro niyutto niddhāretvā yuñjitabboti attho daṭṭhabbo.
“然则，如此之摭摄衣物圆满，别无他物可附加”应当如是说；故名之曰“附加摭摄衣物”。依经所示方法及用词依据，须以指示之用词为依托施以摭摄，依各用词所谓依托之用词施为附加摭摄衣物，择专用之附加摭摄衣物，作定而结合法义，应当了知意旨。
Iti samāropanahāravibhaṅge sattibalānurūpā racitā · 如是于增益舍断分别中，依力能所造之
Vibhāvanā niṭṭhitā. · 阐明完毕。
Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabbo.
而学者当依注疏、论疏，深入义理，详细而分门别类加以研究采择。
Ime yathāvuttā soḷasa saṃvaṇṇanāvisesā saṃvaṇṇetabbatthesu aññāṇasaṃsayānaṃ haraṇato apanayanato hārā nāmāti.
此等如前所述十六种摭摄衣物，即为消除他人未知及疑惑之摭摄衣物。
Niṭṭhitā hāravibhaṅgavāravibhāvanā. · 导法分别品的阐明完毕。
1. Desanāhārasampātavibhāvanā一、说示导法汇合的阐明
§52
52. Yena yena saṃvaṇṇanāvisesabhūtena desanāhāravibhaṅgādihāravibhaṅgena assādādayo nānāsuttatthā vibhattā, so saṃvaṇṇanāvisesabhūto desanāhāravibhaṅgādihāravibhaṅgo paripuṇṇo.
52. 凡由各类摭摄衣物所生，出经文义别解等义之分割显示者，即是由摭摄衣物所成，圆满者即由经文义别解等义之分割充满。
‘‘Soḷasa hārā paṭhamaṃ, disālocanato disā viloketvā;
“十六衣物中之初者为观察方位，观望四方；
Saṅkhipiya aṅkusena hi, nayehi tīhi niddise sutta’’nti. (netti. 4 nayasaṅkhepa) –
所谓用简略的指引，就是用三种带领法来说明经文。
Gāthā niddesavāre ācariyena vuttā, tassā gāthāya niddeso hāravibhaṅgavārassa ādimhi na vibhatto, ‘‘kuhiñci vibhatto, hārasampāte vā vibhatto kiṃ, udāhu nayasamuṭṭhānahāre vā vibhatto ki’’nti pucchitabbattā ‘‘hārasampāte vibhatto’’ti tumhehi daṭṭhabboti viññāpanatthaṃ ‘‘soḷasa hārā paṭhama’’ntiādi vuttaṃ.
在韵文指示章节中，老师曾说过对应韵文的教导，在韵文中最初阐述着轮次（章节的层次）时并未有所区分，没人问及是否被区分，亦或是处于轮次结束时被区分，应问‘在轮次结束时是否被区分？’你们要观察回答说‘是在轮次结束时被区分’。这是用以表示‘十六轮次最初’等的说明。
Atha vā suparikammakatabhūmisadisesu saṃvaṇṇetabbesu nānāsuttappadesesu nānāvaṇṇasugandhapupphasadise soḷasa hāre saṃvaṇṇanābhāvena yojetvā soḷasa hārā ācariyena vibhattā, tathā susikkhitasippācariyasuvicāritajambunadābharaṇasadisesu saṃvaṇṇetabbesu nānāsuttappadesesu nānāvidharaṃsijālavividhamaṇiratanasadise soḷasa hāre saṃvaṇṇanābhāvena yojetvāva soḷasa hārā vibhattā, mahāpathaviṃ parivattetvā pappaṭakojassa khādāpanaṃ atidukkaraṃ viya, nānāvidhesu saṃvaṇṇetabbesu suttappadesesu paramatthojāya soḷasahi hārehi atidukkarakhādāpanasadisaṃ viññāpanaṃ karontena ca yojanikamadhugaṇḍaṃ pīḷetvā sumadhurasassa pāyāpanaṃ atidukkaraṃ viya nānāvidhesu saṃvaṇṇetabbesu suttappadesesu paramatthamadhurasassa soḷasahi hārehi atidukkaraṃ pāyāpanasadisaṃ viññāpanaṃ karontena ca ācariyena anekesu saṃvaṇṇetabbasuttappadesesu soḷasa hāre saṃvaṇṇanābhāvena yojetvā soḷasa hārā vibhattā, amhehi ca ñātā, ‘‘nānāvidhasuttappadesesu te saṃvaṇṇanābhāvena yojetvā soḷasa hārā vibhattā kiṃ , udāhu ekasmimpi saṃvaṇṇetabbasuttappadese saṃvaṇṇanābhāvena yojetvā soḷasa hārā vibhattā ki’’nti vattabbattā ekasmimpi saṃvaṇṇetabbasuttappadese saṃvaṇṇanābhāvena yojetvā soḷasa hārā vibhattāyevāti tathā vibhajanto ‘‘soḷasa hārā paṭhama’’ntiādikaṃ hārasampātavāraṃ āha.
或者，在描述精工细作之地各类似的事物时，各种经文用词中描绘不同的色彩、香气、花卉；因而用十六轮次作色彩说明，并由老师加以区分。同样，在描绘精炼工艺和饰品之地各种类似的事物时，各种经句词描绘不同样式的珠宝玉石；由此用十六轮次通过色彩加以配合形成，并由老师分明区分。譬如绕行大地，像野兽觅食一般艰难，诸种描述中经文极力显示以十六轮次标明极难的觅食比喻。老师在多种必须说明的经句中通过十六轮次色彩配合以示区分。我们亲近者若问：‘为何在各式经文词汇中用十六轮次色彩配合加以区分？譬如为何在某一经文词组用十六轮次配合加以区分？’回答是该经文词组确实配合了十六轮次。故此分明地讲述‘十六轮次最初’等轮次结束陈说。
Nanu hārasampātavāraṃ kathetukāmena ācariyena ‘‘tattha katamo desanāhārasampāto’’tiādivacanaṃ vattabbaṃ, atha kasmā ‘‘soḷasa hārā paṭhama’’ntiādi vattabbanti ce? Niddese vuttaṃ ‘‘soḷasa hārā paṭhama’’ntiādikaṃ gāthaṃ hāravibhaṅgavāro nappayojeti vippakiṇṇavisayattā ca nayavicārassa ca antaritattā. Hārasampātavāro pana taṃ gāthaṃ payojeti avikiṇṇavisayattā. Tasmā taṃ gāthaṃ paccāmasitvā hārasampātavāre tassā gāthāya niddeso daṭṭhabboti viññāpanatthaṃ ‘‘soḷasa hārā paṭhama’’ntiādi vattabbaṃyevāti. Aṭṭhakathāyaṃ pana –
但是，如果为了说明轮次结束而由老师讲述‘那里何种说法为轮次结束？’等等话语，则应当如此说：为何要讲‘十六轮次最初’等呢？解释上记载‘十六轮次最初’韵文适用于章节层次中的轮次讲述，且排除了用词和跟随轮次考察的相互干扰。轮次结束部分则仅适用韵文，而不互相干扰。因而根据这韵文，轮次结束处的该韵文及指示理应称为‘十六轮次最初’等，是应当称述的。然则在论述中是说……
Evaṃ suparikammakatāya bhūmiyā nānāvaṇṇāni muttapupphāni pakiranto viya, susikkhitasippācariyavicāritesu surattasuvaṇṇālaṅkāresu nānāvidharaṃsijālasamujjalāni vividhāni maṇiratanāni bandhanto viya, mahāpathaviṃ parivattetvā pappaṭakojaṃ khādāpento viya , yojanikamadhugaṇḍaṃ pīḷetvā sumadhurasaṃ pāyento viya ca āyasmā mahākaccāno nānāsuttappadese udāharanto soḷasa hāre vibhajitvā idāni te ekasmiṃyeva sutte yojetvā dassento hārasampātavāraṃ ārabhi. Ārabhanto ca yāyaṃ niddesavāre –
依此，如同精细工艺之地传播多种色彩、珍珠与花蕾般绽放，精练工艺和装饰精湛的金属饰物表现出多样色泽光辉，犹如各种宝石和玉石相互辉映。绕行广阔大地如同野兽觅食那般艰难辛苦，老师以蜜香润泽唇舌饮水的美好比喻，说明在多样经文词汇中，通过十六轮次的区分与配合，现今即用聚集在某一经文中呈现轮次结束。由此启始了这个韵文指示章节——
‘‘Soḷasa hārā paṭhamaṃ, disālocanato disā viloketvā;
‘十六轮次最初，从观察四方开始，审视诸方向……’
Saṅkhipiya aṅkusena hi, nayehi tīhi niddise sutta’’nti. –
『用简略钩指』者，是指用三条杖指示经文内容。
Gāthā vuttā. Yasmā taṃ hāravibhaṅgavāro nappayojeti vippakiṇṇavisayattā, nayavicārassa ca antaritattā. Anekehi suttappadesehi hārānaṃ vibhāgadassanameva hi hāravibhaṅgavāro. Hārasampātavāro pana taṃ payojeti ekasmiṃyeva suttappadese soḷasa hāre yojetvāva tadanantaraṃ nayasamuṭṭhānassa kathitattā. Tasmā ‘‘soḷasa hārā paṭhama’’nti gāthaṃ paccāmasitvā ‘‘tassā niddeso kuhiṃ daṭṭhabbo? Hārasampāteti āhā’’ti –
颂句已说：由于此处关于杖分断的次第不存在出入、也无颠倒、且断句通畅、加之对指示法的考察完整，故多处经文中所谓杖的分段现象，实际即指杖的分断次第。至于杖断落的次第，则独见于某一处经文中载有十六杖，并且对此之后的指示起源有所论述。因此对颂句『十六杖为首』，若复问：“此指何处所见？断落杖意者何？”
Vuttaṃ. Gāthāttho niddesavibhāvanāyaṃ vuttova. ‘‘Soḷasa…pe… sutta’’nti yā gāthā niddese ācariyena vuttā, tassā gāthāya niddeso kuhiṃ daṭṭhabbo, hāravibhaṅgassa ādimhi ācariyena na vibhatto, hārasampāte vā paccāmasitvā vibhattoti daṭṭhabbo kiṃ, udāhu nayasamuṭṭhāne vā paccāmasitvā vibhattoti daṭṭhabbo kinti pucchati. Hārasampāte paccāmasitvā vibhattoti daṭṭhabboti vissajjanā.
答曰：这颂句旨在说明说明法（niddesa）与其释义相合。关于『十六……杖经』的颂句，已由教学师父宣说，若问此颂内指示所系，从杖断分初段师徒未曾解说，若复问杖断落次第之释，或者在指示法产生之后的考察，意欲探问何为断割，楷模是问觉察杖断落次第时，如何见该断立。这种观断落次第即是释疑之所。
Hārasampāte tassā gāthāya niddeso daṭṭhabboti ācariyena vutto, so hārasampāto desanāhārasampātabhedena soḷasavidho, ‘‘tattha katamo hārasampāto desanāhārasampāto’’ti pucchitabbattā imasmiṃ sutte saṃvaṇṇetabbe saṃvaṇṇanābhāvena mayā vibhajiyamāno hārasampātabhūto saṃvaṇṇanāviseso desanāhārasampāto nāmāti tathā vibhajituṃ ‘‘tattha katamo desanāhārasampāto’’tiādi vuttaṃ. Tatthāti tasmiṃ soḷasavidhe desanāhārasampātādike hārasampāte. Katamo hārasampātabhūto saṃvaṇṇanāviseso desanāhārasampāto nāmāti pucchati.
师父曾说：要见杖断落次第，也便是颂句中指出的说明法（niddesa）。此断落即为说法断落（desanāhārasampāta）之十六种中的一项。若问“何为说法断落？何为说明法？”则须在此经中逐一说明。对此段解说中，我将杖断落俱归入说法断落之述项，且称之为‘断落说明法异种’。若问“说法断落中的哪一个断落？”如此答复。
‘‘Arakkhitena cittena, micchādiṭṭhihatena ca;
“心不警觉者，持有邪见者，
Thinamiddhābhibhūtena, vasaṃ mārassa gacchatī’’ti. –
为昏沉乏力所胜，受恶魔所驱使。”
Sutte ‘‘arakkhitena cittenāti kiṃdesayatī’’ti pucchitvā ‘‘pamādaṃ desayatī’’tiādisaṃvaṇṇanāviseso desanāhārasampāto nāmāti vuttaṃ hoti. Gāthāttho aṭṭhakathāyaṃ (netti. aṭṭha. 52) vibhatto. Yojanattho pana arakkhitena cittena arakkhitacittasamaṅgī puggalo mārassa maccuno vasaṃ gacchati. Micchādiṭṭhihatena vipallāsena vipallāsasamaṅgī puggalo mārassa vasaṃ gacchati. Thinamiddhābhibhūtena sasaṅkhārikacittena kusītacittena taṃcittasamaṅgī puggalo mārassa kilesādimārassa vasaṃ gacchatīti.
经文曰：「以无防护心意为何而灾？」问后回答曰：「说无防护心意者，乃指疏忽。」此等文句为释义说明，其中特别强调说法的精义。诗句意旨于注疏中已详尽展开。义理上，『无防护心意』指的是未加防卫之心，此等无防护之心，与心未受克制者同行之人皆归属于魔王与死神之势力。持有邪见之人、假乱之人，亦同为魔王辖属。沉眠病魔压迫之人，依赖染污之心，与亦为魔缠之心意相应者，皆为魔王烦恼缠累所支配。
‘‘Arakkhitena cittenā’ti padena desitaṃ taṃ pamādadhammajātaṃ kassa pada’’nti vattabbattā ‘‘taṃ maccuno pada’’nti vuttaṃ. ‘‘Arakkhitena cittenā’’ti iminā suttappadesena desito attho ācariyena vibhatto, amhehi ca ñāto, ‘‘micchādiṭṭhihatena cāti suttappadesena desito attho kathaṃ vibhatto’’ti vattabbattā ‘‘micchādiṭṭhihatena cā’’tiādi vuttaṃ. Yena vipallāsena yadā anicce ‘‘nicca’’nti passati, tadā pavatto so vipallāso ‘‘micchādiṭṭhihataṃ nāmā’’ti vuccati. ‘‘So pana vipallāso kiṃlakkhaṇo’’ti pucchitabbattā tathā pucchitvā ‘‘viparītaggāhalakkhaṇo vipallāso’’ti vuttaṃ.
关于“以无防护心意”为词，欲知此言所指何义，此乃被称作『死神之道』。以无防护心意一词，乃由经文直接阐释，其义由老师分辨阐明，众人亦晓得之。若问邪见之指归何义，当应解释其意。若人以假乱错误观见，见尚不实而却错认常为常，便生妄想，此妄想即名为邪见执着。若问何为妄想之特征，应当知其称为妄想之显著特质，是谓反向执着之妄想。
Viparītaggāhalakkhaṇoti asubhādīnaṃyeva subhādiviparītaggāhalakkhaṇo vipallāso ‘‘vipallāsayatī’’ti kāritatthasambhavato. Kiṃ vipallāso viparītaggāhalakkhaṇo? So vipallāso saññaṃ vipallāsayati, cittampi vipallāsayati, diṭṭhimpi vipallāsayati. Iti tayo dhamme vipallāsayatīti vipallāsetabbānaṃ tividhattā vipallāsāpi tividhā honti. Tesu saññāvipallāso muduko dubbalo subhādivasena upaṭṭhitākāraggahaṇamattattā, cittavipallāso saññāvipallāsato balavā subhādivasena upaṭṭhahantānaṃ rūpakkhandhādīnaṃ subhādivasena sanniṭṭhānaṃ katvā gahaṇato. Diṭṭhivipallāso saññāvipallāsacittavipallāsehi balavataro, yaṃ yaṃ ārammaṇaṃ subhādiākārena upaṭṭhāti. Taṃ taṃ ārammaṇaṃ sassatādivasena abhinivisitvā gahaṇato. Tasmā saññāvipallāso paṭhamaṃ vutto, tadanantaraṃ cittavipallāso, tadanantaraṃ diṭṭhivipallāso vutto. Vitthārato pana ekekassa subhasukhaattaniccaggahaṇavasena catubbidhattā dvādasavidhā honti.
所谓反向执着，即是好等诸法的反向修持之显著特质妄想，因而起名为『妄想执着』。何为妄想？谓其扰乱认知，扰乱心意，同时扰乱见解。则有三种妄想执着，依据妄想对象之不同而形成三种状况。其一名为认识妄想，心智昏钝、软弱，无法正见色美等法而一起执持之。其二为心意妄想，较认识妄想更有力量，能充分执持心识及其五蕴等，具足真实表现。第三为见解妄想，比前二者更强大，能对所有内外境界以好坏分别散布执着。此三者依序由认识妄想起至心意妄想，再至见解妄想。详细而言，每一善法、乐法及无常法的执持，依其四种分法等有十二种分别。
Vipallāsā ācariyena vibhattā, amhehi ca ñātā, ‘‘katame vipallāsapavattiṭṭhānavisayā’’ti pucchitabbattā imāni attabhāvavatthūni vipallāsapavattiṭṭhānavisayānīti dassetuṃ ‘‘so kuhiṃ vipallāsayati catūsu attabhāvavatthūsū’’ti vuttaṃ. Catūsu rūpakāyavedanācittadhammasaṅkhātesu attabhāvavatthūsu so sabbo vipallāso saññācittadiṭṭhiyo vipallāsayati. ‘‘Kathaṃ samanupassantassa vipallāsayatī’’ti pucchitabbattā ‘‘rūpaṃ attato samanupassatī’’tiādi vuttaṃ. Yo puggalo rūpaṃ vā attato samanupassati, rūpavantaṃ attānaṃ vā attato samanupassati , attani rūpaṃ vā attato samanupassati. Rūpasmiṃ attānaṃ vā attato samanupassati, evaṃ tassa samanupassantassa puggalassa vipallāso rūpakāye saññācittadiṭṭhiyo vipallāsayati. Eseva nayo vedanādīsupi.
经师们对妄想执着进行分析，道吾等亦了知，若问妄想萌发之对象为何，现应说此乃四种实有事物体所产生者。所谓此四者者，即由色、受、心与法集合而成之四种实有事相，诸般妄想执着皆从认识、心与见三法对境执持生起。若问正行观察者，妄想执着如何生起？答曰：人于色身等实相亲身观察接触。不论是其色身、我身或自我于实相之观察，诸如色身等真实为实相持者，故其妄想执着乃于色身现起认识、心、见妄想执持。受、想等心法亦复如是。
‘‘Tesu rūpakāyādīsu katamaṃ katamassa vipallāsassa vatthū’’ti pucchitabbattā evaṃ pavattamānassa vipallāsassa idaṃ imassa vatthūti vibhajituṃ ‘‘tattha rūpa’’ntiādi vuttaṃ. Tatthāti tesu rūpādīsu catūsu paṭhamaṃ vipallāsavatthu rūpaṃ ‘‘asubhe subha’’nti evaṃ pavattamānassa vipallāsassa vatthu hotīti vibhajitvā gahetabbaṃ. Esa nayo sesesupi. Evaṃ ‘‘asubhe subha’’ntiādippakārena vipallāsā catubbidhā bhavanti.
若问于色身等诸法中，妄想执着所缘为何？答曰，对于当前所生之妄想，其所缘取为色法等。于此众法中，初级妄想缘境即色法，表现为将不美色视为美色，彼时妄想最初生起。其余妄想亦复如是，即以“不美视为美”等为开端，进而妄想生为四种。
Idaṃ imassa vatthūti ācariyena vibhajitvā dassitā, amhehi ca ñātā, ‘‘tesaṃ vipallāsānaṃ katame mūlakāraṇadhammā’’ti pucchitabbattā ‘‘dve dhammā’’tiādi vuttaṃ. Cittassa saṃkilesā, taṇhā ca avijjā ca – ime dve dhammā vipallāsānaṃ mūlakāraṇabhūtā bhavanti.
老师们分明说此妄想所缘境界，众所知晓，若问此等妄想之根本动因为何？答曰有二法：心中之污染烦恼、贪欲与无明。这二法乃妄想执着之根本因缘。
‘‘Ime dve dhammā ekato vipallāsānaṃ mūlakāraṇaṃ kiṃ honti, udāhu visuṃ visu’’nti vattabbattā visuṃ visuṃ vibhajituṃ ‘‘taṇhānivuta’’ntiādi vuttaṃ. Avijjārahitā taṇhā nāma natthi, tasmā ‘‘taṇhāavijjānivuta’’nti vattabbanti? Na, taṇhāya sātisayapaccayattā. Sātisayāya hi taṇhāya asubhepi ‘‘subha’’nti, dukkhepi ‘‘sukha’’nti samanupassanti. ‘‘Taṇhā ca avijjā cā’’ti vuttattā ‘‘avijjānivuta’’nti vattabbaṃ, kasmā ‘‘diṭṭhinivuta’’nti vuttanti? Avijjāya diṭṭhi bhavatīti diṭṭhisīsena avijjaṃ gahetvā ‘‘diṭṭhinivuta’’nti vuttaṃ, avijjānivutanti attho gahetabbo. ‘‘Avijjānivuta’’nti vutte pana diṭṭhirahitā avijjāpi gahitā siyā, diṭṭhisahitāya hi avijjāya aniccepi ‘‘nicca’’nti, anattaniyepi ‘‘attā’’ti samanupassanti.
『这两法同为颠倒的根本原因是什么？』应当如此说『贪欲是不贪欲』，把『贪欲』分别开说，称之为『贪欲所覆』等等。无明消除则贪欲不存在，所以有『贪欲无明所覆』之说吗？没有。是因缘随顺贪欲所覆。因缘随顺贪欲，虽不美好，但也视为美好，虽苦也视为快乐。既然说『贪欲和无明皆存』，就应称之为『无明所覆』，为什么又说『见所覆』？因无明生起见，弃无明且依于见而说『见所覆』，应取『无明所覆』的义。所谓『无明所覆』，虽然无见，但依止无明，俗谛常见恒常我等类似见法。
‘‘Kathaṃ taṇhāmūlako vipallāso pavatto, kathaṃ diṭṭhisahitāvijjāmūlako vipallāso pavatto’’ti vattabbattā ‘‘tattha yo diṭṭhivipallāso’’tiādi vuttaṃ. Tatthāti tesu taṇhāmūlakadiṭṭhisahitāvijjāmūlakesu. Diṭṭhivipallāsoti diṭṭhisahitāvijjāmūlakavipallāso. Atītaṃ rūpaṃ attato samanupassatīti adabbabhūtopi dabbabhūto viya vutto. Taṇhāvipallāsoti diṭṭhisahitataṇhāmūlako vipallāso anāgataṃrūpaṃ diṭṭhibhinandanavasena abhinandatīti. Evaṃ atītasamanupassanaanāgatābhinandanabhedena pavattiviseso daṭṭhabbo. ‘‘Cittassa saṃkileso taṇhāavijjāyeva dve dhammā na honti, atha kho dasa kilesāpi, kasmā dveyeva vuttā’’ti vattabbattā ‘‘dve dhammā cittassa upakkilesā’’tiādi vuttaṃ. Taṇhā ca avijjā ca – ime dveyeva dhammā paramasāvajjassa vipallāsassa mūlakāraṇattā. Tāhi taṇhāavijjāhi visujjhantaṃ cittaṃ sabbehi kilesehi visujjhati, tasmā ca visesato cittassa upakkilesā hontīti dve dhammā vuttā. Na hi tāsu taṇhāavijjāsu arahattamaggena pahīnāsu koci saṃkileso appahīno nāma natthīti.
关于如何起贪欲为根本的颠倒，如何以见所覆无明为根本的颠倒，应说『那里所谓的见谬乱』等。所谓那里，即于贪欲为根之见所覆无明等。见谬乱者，是依附于见所覆无明的谬乱。所谓过去的法，自体观照如存在于彼，既被认为存在又似不存在。贪欲颠倒，是随顺于见所覆贪欲本体的谬乱，是以未来之法随顺于见之欢喜故。如此借助于过去的观照与未来欢喜之间之分别，应当见分此起的特殊。『心的染污，仅贪欲与无明二法不成，是以十染均起，何以只说二法为根？』当说『贪欲与无明是心中染污』等。贪欲与无明二法皆为烦恼之根本导致极恶之颠倒。贪欲与无明所染净化的心，诸恶染污悉净，故特别有心之染污，二法应称为内染根本。此二者中，未断诸向阿拉汉的净化者无有心染污乃为真理。
‘‘Vuttappakārā taṇhāavijjā vuttappakārānaṃ vipallāsānaṃyeva mūlakāraṇaṃ honti kiṃ, udāhu sakalassa vaṭṭassāpi mūlakāraṇaṃ honti ki’’nti vattabbattā vuttappakārā taṇhāavijjā vuttappakārānaṃ mūlakāraṇaṃ honti yathā, evaṃ sakalassa vaṭṭassāpi mūlakāraṇaṃ hontīti dassetuṃ ‘‘tesa’’ntiādi vuttaṃ. Tattha yesaṃ puggalānaṃ cittaṃ arakkhitaṃ, micchādiṭṭhihatañca hoti, tesaṃ puggalānaṃ. Yesaṃ avijjānīvaraṇānaṃ taṇhāsaṃyojanānaṃ pubbakoṭi na paññāyati, tehi avijjānīvaraṇehi taṇhāsaṃyojanehi saṃsāre sandhāvantānaṃ saṃsarantānaṃ puggalānaṃ sakiṃ nirayaṃ māravasagamanena sandhāvanaṃ saṃsaraṇaṃ hoti, sakiṃ tiracchānayoniṃ sandhāvanaṃ saṃsaraṇaṃ hoti, sakiṃ pettivisayaṃ sandhāvanaṃ saṃsaraṇaṃ hoti, sakiṃ asurakāyaṃ sandhāvanaṃ saṃsaraṇaṃ hoti, sakiṃ deve sandhāvanaṃ saṃsaraṇaṃ hoti, sakiṃ manusse sandhāvanaṃ saṃsaraṇaṃ hotīti attho.
『贪欲无明作为被说说的贪欲无明之颠倒根本原因为何？其作为遍在所有轮回亦为根本原因为何？』应说『它们即为被说的贪欲无明之根本，如此亦为遍在轮回的根本』。为证此理，言说『那些人心未护，且误见存在者，即是那些人』。未智慧障碍贪欲结者之心未明利，承此智慧障碍贪欲结的众生，流转生死轮回，随时随地经历地狱、恶鬼、畜生、阿修罗、天人、人道的轮回流转。
‘‘Micchādiṭṭhihatena cā’’ti suttappadesena desito attho ācariyena vibhatto, amhehi ca ñāto, ‘‘thinamiddhābhibhūtenāti suttappadesena desito attho kathaṃ vibhatto’’ti vattabbattā ‘‘thinamiddhābhibhūtenā’’tiādi vuttaṃ. Cittassa viññāṇakkhandhassa yā akallatā akammaniyatā atthi, idaṃ akallattaṃ akammaniyattaṃ thinaṃ nāma. Yaṃ kāyassa līnattaṃ vedanādikkhandhattayalīnattaṃ atthi, idaṃ kāyassa līnattaṃ middhaṃ nāmāti thinamiddhasarūpameva vuttaṃ. Tehi thinamiddhehi cittassa abhibhūtabhāvādiko pana suviññeyyattā na vutto, avuttepi yesaṃ puggalānaṃ cittaṃ thinamiddhehi abhibhūtaṃ, tesaṃ puggalānaṃ tena cittena cittasīsena saṃyojanena saṃsāre māravasagamanena sandhāvanaṃ saṃsaraṇaṃ pariyosānasabhāvo vitthāretvā gahetabbo.
『何以称为误见存在？』此依佛陀教义加以阐释，是我们所理解之意。言『昏沉睡眠所覆』等之语义如何分辨？谓识蕴中有昏沉无行为性，此昏沉即为昏沉。所谓身疲倦痛苦识蕴为昏沉，类似睡眠之体感。此种昏沉状态虽未显述为主宰心状态，但对一些人心所覆昏沉状态，与此心同名，以此心纽带，轮回生死流转之本质，应当认识并了知。
‘‘Vasaṃ mārassa gacchatīti suttappadesena desito attho kathaṃ vibhatto’’ti vattabbattā ‘‘vasaṃ mārassa gacchatī’’ti vuttaṃ. Tattha kilesamārassāti kileso dānādipuññe māreti nivāretīti atthena māroti kilesamāro. Iminā kilesamāraṃ nissāya pavattattā abhisaṅkhāramārakhandhamāramaccumārā ca gahitā, ca-saddena vā gahitāti veditabbā. Sattamārassāti devaputtamārassa. Atha vā ‘‘devaputtamārassā’’ti avatvā ‘‘sattamārassā’’ti vuttattā yo yo rājacorādiko dānādīni vā issariyabhogādīni vā māreti, so so rājacorādikopi gahito, tasmā yassa kassaci sattamārassāti attho. Vasanti icchaṃ lobhaṃ adhippāyaṃ ruciṃ ākaṅkhaṃ āṇaṃ āṇattiṃ. Gacchatīti upagacchati upeti anuvattati anugacchati nātikkamatīti attho. ‘‘Kasmā vasaṃ gacchatī’’ti vattabbattā ‘‘so hī’’tiādi vuttaṃ. Yo satto arakkhitacittena ca micchādiṭṭhihatacittena ca thinamiddhābhibhūtacittena ca samannāgato hoti, so satto avijjānīvaraṇādīhi nivuto hutvā saṃsārābhimukho hi yasmā hoti, na visaṅkhārābhimukho, tasmā mārassa vasaṃ gacchatīti attho.
『云何释“隶属魔王”？』依佛陀教法之义，言『隶属魔王』。其中“烦恼魔王”意指烦恼破坏布施等善功德者，即称魔王。依靠此烦恼魔王为基而生之染业魔王及其他魔王等，或言以声音为凭证而得知。所谓天子魔王，即为天帝。又或云『天子魔王』，称『魔王』是指各类破坏国王财产与官位等者，故名魔王。魔王住处，常随欲、贪、主宰、兴趣、追求、知识、知识作用即起行。所谓“隶属”，为随前去、同去、跟从、陪伴，不是超越。『为何称为隶属？』因其主体是此，具无守护心、误见心、昏沉覆心者，彼众生为无明所覆、心无守护，故属魔王之役使。
‘‘Arakkhitenātiādikassa yassa suttassa attho vibhatto, tena ‘arakkhitenā’tiādikena suttena kittakāni saccāni desitānī’’tivattabbattā ‘‘imāni bhagavatā’’tiādi vuttaṃ. ‘‘Arakkhitenā’’tiādisuttena bhagavatā imāni dve saccāni desitāni dukkhaṃ, samudayo cāti. Kathaṃ desitāni? Abhidhammanissitāya kathāya ceva suttantanissitāya kathāya ca desitāni. Tāsu kathāsu abhidhammanissitāya kathāya desite sati ‘‘arakkhitena cittenā’’ti iminā padena arakkhitaṃ rattampi cittaṃ, arakkhitaṃ duṭṭhampi cittaṃ, arakkhitaṃ mūḷhampi cittaṃ bhagavatā desitaṃ ñāpitaṃ. Tattha rattacittaṃ lobhasahagatacittuppādavasena aṭṭhavidhaṃ, duṭṭhacittaṃ paṭighasampayuttacittuppādavasena dubbidhaṃ, mūḷhacittaṃ momūhacittuppādavasena dubbidhanti veditabbaṃ. Imesañhi cittuppādānaṃ vasena yā cakkhundriyādīnaṃ agutti anārakkhā uppannā, tāya aguttiyā anārakkhāya cittaṃ arakkhitaṃ hoti phalūpacārenāti.
『关于“无守护”等说义如何解释？藉此“无守护”等经典得知佛陀说出的真理』。佛陀说以此“无守护”等经中，开示了两谛真理——苦谛与集谛。如何宣说？既以阿毗达摩理说，亦以经文阐述二谛。在说法中，依据阿毗达摩理说，明示“无守护心”是指黑暗、恶劣、愚痴的心。黑暗心即由贪染之心所生，恶劣心由瞋恚缠绕生，愚痴心由痴迷蕴生。此三种心的生起，使得感官和心识产生不净及无守护状态，从而成为无守护心，表现于其行为果报。
‘‘Micchādiṭṭhihatenā’’ti iminā padena micchādiṭṭhisaṃsaṭṭhaṃ cittaṃ desitaṃ, taṃ diṭṭhisampayuttacittuppādavasena catubbidhanti veditabbaṃ. Tañhi micchādiṭṭhiyā saṃsaṭṭhabhāvena micchādiṭṭhivasānugatattā micchādiṭṭhihataṃ nāmāti. ‘‘Thinamiddhābhibhūtenā’’ti iminā padena thinamiddhena saṃsaṭṭhaṃ cittaṃ desitaṃ, taṃ sasaṅkhārikacittuppādavasena pañcavidhanti veditabbaṃ. Tañhi thinamiddhena saṃsaṭṭhabhāvena thinamiddhavasānugatattā thinamiddhābhibhūtaṃ nāmāti evaṃ ye dvādasākusalā cittuppādakaṇḍe ‘‘katame dhammā akusalā? Yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hotī’’tiādinā (dha. sa. 365) vitthārato vattabbā, te dvādasākusalacittuppādā tīhi padehi bhagavatā desitāti veditabbā. ‘‘Mārassā’’ti padena pañca mārā gahitā. Tesu kilesamāro ‘‘cattāro āsavā, cattāro oghā, cattāro yogā, cattāro ganthā, cattāri upādānāni, aṭṭha nīvaraṇā, dasa kilesā’’ti (dha. sa. 1102 ādayo) desito. Abhisaṅkhāramāro pana ‘‘kusalā cetanā (vibha. 226) akusalā cetanā (vibha. 226) kusalaṃ kammaṃ akusalaṃ kamma’’ntiādinā desito. Khandhamāro pana ‘‘attabhāvo pañcakkhandhā’’tiādinā desito. Maccumāro pana ‘‘cuti cavanatā’’tiādinā (vibha. 193) desito. Evaṃ tāvettha abhidhammanissitāya kathāya desito attho daṭṭhabbo.
“以错误见所破坏”这一词，指的是错误见缠缚的心，此心当作与见相连的心起而言，分为四种。由此，因错误见缠缚而依附于错误见的状态，被称为“由错误见所破坏”。“以昏沉所覆”这一词，指的是由昏沉缠缚的心，因行相续的心起而分成五种。由此，因昏沉缠缚而依附于昏沉状态的，名为“被昏沉所覆”。诸如十二不善心起章节中“何等法为不善？在某时刻生起不善心”等（dha.sa.365）被详说，那十二种不善心起，依三种词，即为世尊所说。以“魔”一词，指五魔。其内烦恼魔有“四漏”、“四流”、“四结”、“四缚”、“四取”，七盖共八，十恶共十（dha.sa.1102起）如是说。行相续魔则指“善意欲（善意志）、不善意欲、善业、不善业”（vibha.226）等。蕴魔则指“五蕴之自体”（vibha.示例）。命魔指“终了与奔逸”等（vibha.193）。如此，在此以阿毗达摩文体、根基教义来说，所要表达的义理应当如此观见。
Suttantanissitāya pana kathāya desite sati ‘‘cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī, yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati…pe… sotindriye na saṃvaraṃ āpajjati… ghānindriye na saṃvaraṃ āpajjati… jivhindriye na saṃvaraṃ āpajjati… kāyindriye na saṃvaraṃ āpajjati… manindriye na saṃvaraṃ āpajjatī’’ti (ma. ni. 1.347) evaṃ puggalādhiṭṭhānena yaṃ chadvārikacittaṃ vuttaṃ, taṃ chadvārikacittaṃ ‘‘arakkhitena cittenā’’ti iminā padena desitaṃ. Yā micchādiṭṭhiyo pubbantakappanavasena vā aparantakappanavasena vā pubbantāparantakappanavasena vā micchā abhinivisantassa ayoniso ummujjantassa ‘‘sassato loko’’ti vā ‘‘asassato loko’’ti vā ‘‘na hoti tathāgato paraṃ maraṇā’’ti vā uppannā, tāhi diṭṭhīhi vā, yā ca diṭṭhiyo ‘‘imā cattāro sassatavādā…pe… paramadiṭṭhadhammanibbānavādā’’ti brahmajālasuttādīsu (dī. ni. 1.30 ādayo) vuttā, tāhi diṭṭhīhi vā sampayuttaṃ yaṃ cittaṃ ‘‘micchādiṭṭhihatena cā’’ti iminā padena desitaṃ.
经文体依而言：“看到色（形色）时，眼识即生起追踪相，感知相。若用此眼根不加防护，而使贪欲瞋恚坏心起滋生，则没有保護眼根，眼根不生防护……耳根、不鼻根、不舌根、身根、意根亦复如是”（中部1.347）。基于如此，此六门心被称为“无保护的心”。错误见无论是前世累劫所成，或未来累劫所成，或前后生俱成，有错误执著的愚痴相续，生出“常有世界”、“非常世界”、“如来无后死”等见解，或《梵网经》中论及的“此四种常见……终极法涅槃见”等见解相连，依此见相连的心，被称为“由错误见所破坏”。
‘‘Thinaṃ nāma cittassa akammaññatā, middhaṃ nāma vedanādikkhandhattayassa akammaññatā’’ti vā ‘‘thinaṃ anussāhasaṃsīdanaṃ, middhaṃ ussāhasattivighāto’’ti vā yāni thinamiddhāni vuttāni, tehi thinamiddhehi yaṃ cittaṃ abhibhūtaṃ ajjhotthaṭaṃ, taṃ cittaṃ ‘‘thinamiddhābhibhūtenā’’ti iminā padena desitaṃ.
“昏沉”者，谓心不活动；“瞌睡”者，是感受等诸蕴的无行为状态。或说“昏沉是慵懒消沉”，“瞌睡是精进力受损之阻碍”及其诸义。由此种昏沉所覆的心，当下困顿沉迷，名为“由昏沉所覆”心。
‘‘Vaso nāma icchā lobho adhippāyo ruci ākaṅkhā āṇā āṇattī’’ti yo vaso vutto, so vaso ‘‘vasa’’nti iminā padena desito. ‘‘Pañca mārā – khandhamāro abhisaṅkhāramāro maccumāro devaputtamāro kilesamāro’’ti yo māro vutto, so māro ‘‘mārassā’’ti iminā desito. ‘‘Gacchati, upagacchati, upeti, anuvattati, anugacchati, nātikkamatī’’ti yo puggalo vutto, so puggalo ‘‘gacchatī’’ti iminā desitoti. Evaṃ desitesu dhammesu akusalā samudayasaccaṃ, ‘‘vasaṃ mārassa gacchatī’’ti iminā padena ye pañcupādānakkhandhe upādāya paññatto puggalo vutto, te pañcupādānakkhandhā dukkhasaccanti dve saccāni desitāni. ‘‘Kimatthāya dve saccāni desitānī’’ti pucchitabbattā ‘‘tesaṃ bhagavā’’tiādi vuttaṃ. Tesaṃ dvinnaṃ saccānaṃ pariññāya ca pahānāya ca ‘‘arakkhitenā’’tiādi dhammaṃ bhagavā deseti, tāni dve saccāni ‘‘arakkhitenā’’tiādikena ñāpetīti attho.
“贪欲”是欲求之心，“嗔恨”是专注霸凌及憎恶之心，“欢喜”是爱乐之心，“欲望”是渴求之心；这就是“贪欲”的意义。所谓“魔”，谓五种魔：蕴魔、行相续魔、命魔、天子魔及烦恼魔。以“行进、靠近、提升、追随、随行、不超越”诸动词形容的人类，即名为“行者”。佛世尊说法所指诸事中，不善法之生是苦集谛。以“魔的拘束、行者的行动”为词义所指的五取蕴，称为苦谛，两谛已被世尊所宣说。问“苦集两谛的意义为何”，答曰：“佛成就断苦，断集，名为定道。断集得道即断除烦恼与无明，名为涅槃，故世尊说四谛。”
‘‘Tesu dvīsu saccesu kassa saccassa pariññāya, kassa saccassa pahānāya desetī’’ti pucchitabbattā ‘‘dukkhassa pariññāya, samudayassa pahānāyā’’ti vuttaṃ. ‘‘Pariññāpahānehi katamāni saccāni desitānī’’ti vattabbattā ‘‘yena cā’’tiādi vuttaṃ. Yena arahattamaggena parijānāti, yena arahattamaggena pajahati ca, ayaṃ arahattamaggo maggasaccaṃ nāma. Yaṃ nibbānadhammaṃ ārabbha taṇhāya, avijjāya ca pahānaṃ jātaṃ, ayaṃ nibbānadhammo nirodho nirodhasaccaṃ nāmāti. Evaṃ cattāri saccāni bhagavatā desitāni.
当问“在这两谛中，谁是知谛者，谁是弃谛者”，答曰：“认识苦谛意义，弃除集谛。”当论“由谁而知而弃”，答曰“由成就阿拉汉圣道者”。所谓阿拉汉圣道，即是断集得涅槃的修道之道。涅槃法，谓灭除贪、瞋、痴等起，名为灭谛。如此由世尊宣说“四谛”完整。
‘‘Catunnaṃ saccānaṃ desitabhāvo kena viññātabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tesu catūsu saccesu samudayasaccena assādo gahito, dukkhasaccena ādīnavo gahito, maggasaccanirodhasaccehi nissaraṇaṃ gahitaṃ, samudayappahānavasena sabbagatipajahanaṃ jātaṃ, sabbagatipajahanaṃ phalanti gahitaṃ. Yena rakkhitacittatādikena sabbagatipajahanaṃ jātaṃ, so rakkhitacittatādiko upāyoti gahito, arakkhitacittatādikassa paṭisedhanamukhena rakkhitacittatādikassa niyojanaṃ bhagavato āṇattīti gahitanti desanāhārena nānāsuttesu dassitā assādādayo ‘‘arakkhitenā’’tiādike ekasmiṃyeva sutte nīharitvā dassitā.
当言“为何要宣说四谛”的时候，答曰：“因成长集谛故产生烦恼，因苦谛故产生痛苦，因道谛与灭谛故生解脱。”由保护心、守护法，因由四谛而生成解脱，故称为守护心等；而由不守护心者则相反而招致堕落。世尊于诸经中授教，涵盖“由不守护”所生的堕落与由守护所至的解脱，故种不同教义则以“一切随缘”态度展示，内含“由不守护”等义理均在某些经典中分别论说。
‘‘Assādādīnaṃ nīharitvā dassitabhāvo kena viññātabbo saddahitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Ettha ca yena saṃvaṇṇanāvisesena nānāsuttesu assādādayo nīharitvā dassitā, so saṃvaṇṇanāviseso desanāhāravibhaṅgo nāma. Yena saṃvaṇṇanāvisesena ekasmiṃyeva sutte assādādayo nīharitvā dassitā, so saṃvaṇṇanāviseso desanāhārasampāto nāmāti viseso daṭṭhabbo.
「应当以何种方法认识、信受那些已被去除的渴爱等？」这一说法被提出。这里所谓的“以某种特定的讲说区分多部经典中去除了渴爱等而得以显现的状态”，称为讲说差别；而“用某种讲说区分在同一经典中去除渴爱等而显现的状态”，则称为讲说结束，此中特殊之处应当了知。
‘‘Ettakova desanāhārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto desanāhārasampāto’’ti vuttaṃ. Ekekasmiṃyeva sutte assādādayo yena yena saṃvaṇṇanāvisesabhūtena desanāhārasampātena nīharitvā yathārahaṃ dassitā, so so saṃvaṇṇanāvisesabhūto desanāhārasampāto niyutto yathārahaṃ niddhāretvā yujjitabboti attho gahito.
「这便是完整的讲说结束」，这话一出，随即有「受限的讲说结束」的说法。意思是说，在每部经典中，根据不同的讲说差别本体，以此差别本体归纳为完整的讲说结束者，应当如实了知并分别；这正是所说的受限讲说结束，意思在此已涵摄。
Iti desanāhārasampāte sattibalānurūpā racitā · 如是，于说示导法汇合中，依能力所及而作的
Vibhāvanā niṭṭhitā. · 阐明完毕。
Paṇḍitehi pana…pe… gahetabboti.
然而贤者们……应当这样取解。
2. Vicayahārasampātavibhāvanā二、审察导法汇合的阐明
§53
53. Yena desanāhārasampātena assādādayo ācariyena vibhattā, amhehi ca ñātā, so desanāhārasampāto paripuṇṇo, ‘‘katamo vicayahārasampāto’’ti pucchitabbattā ‘‘tattha katamo vicayo hārasampāto’’tiādi vuttaṃ. Tatthāti tesu desanāhārasampātādīsu soḷasasu hārasampātesu katamo saṃvaṇṇanāviseso vicayahārasampāto nāmāti pucchati. Imesu dhammesu ayaṃ dhammo yena saṃvaṇṇanāvisesena vicayitabbo, so saṃvaṇṇanāviseso vicayahārasampāto nāmāti niyametvā vibhajituṃ ‘‘tattha taṇhā’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana –
53. 以讲说结束所含的渴爱等分别，被老师们断别，我们与亲近者也如此。这称为讲说结束已完整。若有人问『什么为分别的结束？』对此作「其中何种分别为结束？」的回答。此处，是指出讲说结束之中，在十六中结束分别中，何种讲说差别名为分别结束。于这些法中，当用讲说差别加以分别的法，即名为分别结束，因而被规定、分别，并称曰「其中有渴爱」等。然在此注疏中解释说——
‘‘Evaṃ desanāhārasampātaṃ dassetvā idāni vicayahārasampātaṃ dassento yasmā desanāhārapadatthavicayo vicayahāro, tasmā desanāhāre vipallāsahetubhāvena niddhāritāya taṇhāya kusalādivibhāgapavicayamukhena vicayahārasampātaṃ dassetuṃ ‘tattha taṇhā duvidhā’tiādi āraddha’’nti (netti. aṭṭha. 53) –
「如是已显示讲说结束，现在显示分别结束。因分别是对于讲说句中内容的分别使用，是为防止讲说的曲解故而将已消除的渴爱等，区分为善等不同部分的分别结束，即开始言‘其中渴爱有二种’等」。（净行论 第53经释）
Vuttaṃ. Tattha tatthāti tasmiṃ ‘‘arakkhitena cittenā’’tiādisuttatthe desanāhārasampātena saṃvaṇṇite akusaladhamme ‘‘taṇhā’’ti niddhāritā sabbataṇhā. Kusalāpīti catubhūmake kusale uddissa pavattā taṇhāpi. Akusalāpīti akusaladhamme uddissa pavattā taṇhāpīti duvidhā hotīti vicayitabbā. Tena vuttaṃ ṭīkāyaṃ – ‘‘kusaladhammārammaṇāti kusaladhamme uddissa pavattamattaṃ sandhāya vuttaṃ, na tesaṃ ārammaṇapaccayataṃ, idha ‘kusalā dhammā’ti lokuttaradhammānampi adhippetattā’’ti.
经中说：此处的‘其中’是指经中‘未守护的心识’等，透过讲说结束显示了不善法‘渴爱’即为一切渴爱。善渴爱则是指发生于四种宝地的善渴爱。不善渴爱是指发生于不善法的渴爱，因此有二种，须加以分别。对此注疏释云：「所谓善法之境界者，即专指善法而发生的，非依据它之境界；此即‘善法’包括世间及出世间法的统摄。」
‘‘Kusalā taṇhā kiṃgāminī, akusalā taṇhā kiṃ gāminī’’ti pucchitabbattā ‘‘akusalā saṃsāragāminī’’tiādi vuttaṃ. Atha vā ‘‘katamo kusalākusalataṇhānaṃ viseso’’ti pucchitabbattā ‘‘akusalā saṃsāragāminī’’tiādi vuttaṃ. ‘‘Taṇhā nāma saṃsāragāminī hotu, kathaṃ apacayagāminī’’ti vattabbattā ‘‘pahānataṇhā’’ti vuttaṃ, pahānassa hetubhūtā taṇhā pahānataṇhāti attho, pahātabbataṇhaṃ āgamma yaṃ pahānaṃ pavattetabbaṃ, tena pavattetabbena pahānena apacayaṃ gacchatīti vuttaṃ hoti.
『善渴爱为何所趋，恶渴爱为何所趋』如是应问，答曰『恶渴爱者，通向轮回之道』等语。又若问『善恶渴爱中何者特别』答亦为『恶渴爱者，通向轮回之道』。若当宣说『渴爱本是通向轮回，如何为除弃之渴爱』，答曰『止渴之渴爱』。止渴者因由渴爱之因，故谓止渴。即修习应当除灭之渴爱，依此修持止渴，则渴爱得止，故云渴爱为止弃者。
‘‘Kiṃ pana taṇhāyeva kusalākusalāti dubbidhā, udāhu aññopi kusalākusalāti dubbidho’’ti vattabbattā ‘‘mānopī’’tiādi vuttaṃ. ‘‘Katamo māno kusalo, katamo māno akusalo’’ti pucchitabbattā ‘‘yaṃ mānaṃ nissāya mānaṃ pajahati, ayaṃ māno kusalo. Yo pana māno dukkhaṃ nibbattayati, ayaṃ māno akusalo’’ti vuttaṃ. Tattha yaṃ mānaṃ…pe… kusaloti yaṃ mānaṃ nissāya upanissāya pahānaṃ pavattitaṃ, tena pahānena santāne uppajjanārahaṃ mānaṃ pajahati, ayaṃ upanissayapaccayabhūto māno phalūpacārena kusalo. Yo pana…pe… akusaloti yo pana māno parahiṃsanādivasena pavattamāno hutvā attano ca parassa ca dukkhaṃ nibbattayati, ayaṃ māno akusaloti vicayitvā veditabbo.
当说『为何渴爱也难明善恶？譬如还有其他善恶难辨者』，答曰『我慢亦如是』。若问『何者我慢为善，何者我慢为恶』，答曰『放弃以我慢为凭依之我慢者，此我慢为善。我慢若生苦恼，则此我慢为恶』。文中言『放弃之我慢』乃指依止并借助此我慢而生之我慢，如是由是止弃者为依止条件所生之我慢，果报因缘是善。我慢之恶，乃指以伤害他人等诸恶行所现起我慢，且导致自身及他人苦恼，此应辨别之恶我慢也。
‘‘Saṃsārāpacayagāminīsu tāsu taṇhāsu katamā apacayagāminī taṇhā kusalā’’ti pucchitabbattā ‘‘kusalā’’ti vuttāya taṇhāya sarūpaṃ dassetuṃ ‘‘tattha yaṃ nekkhammasita’’ntiādi vuttaṃ. Tatthāti tāsu saṃsārāpacayagāminīsu taṇhābhūtāsu kusalākusalāsu. Ayaṃ taṇhā kusalāti sambandho. ‘‘Ariyā puggalā santaṃ āyatanaṃ yaṃ ariyaphaladhammaṃ sacchikatvā upasampajja viharanti, taṃ āyatanaṃ ariyaphaladhammaṃ ahaṃ kudāssu sacchikatvā viharissa’’nti patthayantassa tassa kulaputtassa tasmiṃ ariyaphale pihā uppajjati, pihāpaccayā yaṃ domanassaṃ uppajjati, idaṃ domanassaṃ ‘‘nekkhammasita’’nti vuccati. Ayaṃ ariyaphale pihāsaṅkhātā taṇhā kusalā anavajjā anavajjaariyaphaladhammaṃ uddissa pavattattāti vicayitabbaṃ.
若问『轮回之因渴爱中，何种止渴渴爱为善』，答曰『善』，现此止渴渴爱相，言曰『有出世志者』等。此处云，轮回因缘渴爱中善恶各别，止渴渴爱与善渴爱相连属。所谓舍弃诸有圣者，依止证悟圣果，入圣境界，行止于彼，若有人心怀怀疑云『我何曾证悟圣果而住？』彼于圣果生憎恨，称此憎恨为『有出世志』。此种属圣果生憎爱之渴爱，乃善且无过，行止于无过乃成理当辨之义。
‘‘Kathaṃ pavattā’’ti vattabbattā ‘‘rāgavirāgā’’tiādi vuttaṃ. Yā rāgavirāgā cetovimutti pattabbā. Tadārammaṇā taṃ cetovimuttiṃ āgamma pavattā taṇhā kusalā anavajjā, yā avijjāvirāgā paññāvimutti pattabbā, tadārammaṇā taṃ paññāvimuttiṃ āgamma pavattā taṇhā kusalā anavajjāti vicayitabbā. Tāya paññāvimuttiyā vasena bhagavatā –
问『其如何修行？』答曰『贪欲与离欲』等。所谓应得之心解脱，分为贪欲离欲二者。由此缘起，行此心解脱，止渴渴爱善无过。又由无明离欲生智慧解脱，依此智慧解脱，止渴渴爱亦为善无过，当辨明之。由此智慧解脱，世尊说曰——
‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro;
『故护持清净心，正思维所摄持，
Sammādiṭṭhipurekkhāro, ñatvāna udayabbayaṃ;
正见为主观，通晓生住灭。』
Thinamiddhābhibhū bhikkhu, sabbā duggatiyo jahe’’ti. (udā. 32; netti. 31, 65, 78) –
疲惫沉眠所压倒的比库，放弃一切恶趣的生起。
Gāthāyaṃ ‘‘sabbā duggatiyo jahe’’ti padaṃ vuttaṃ, ‘‘tassā paññāvimuttiyā yo pavicayo kātabbo, katamo so pavicayo’’ti pucchitabbattā ‘‘tassā ko pavicayo’’tiādi vuttaṃ. Tassā paññāvimuttiyā ko pavicayoti ce puccheyya ‘‘aṭṭha maggaṅgāni – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī’’ti pavicayo veditabbo. ‘‘So pavicayo kattha daṭṭhabbo’’ti pucchitabbattā ‘‘so katthā’’tiādi vuttaṃ. So paññāvimuttiyā pavicayo kattha kasmiṃ dhamme daṭṭhabboti pucchati. Catutthe jhāne pāramitāya ukkaṃsagatāya catutthajjhānabhāvanāya so pavicayo daṭṭhabbo.
在偈语中说到『放弃一切恶趣』之语，此处说：应当追问『何者是智慧解脱的所在？该如何证得？』等，回答说『智慧解脱所证者为八正道——正见、正思惟、正语、正业、正命、正精进、正念、正定』。又问『智慧解脱所证究竟应于何处见？』回答说：智慧解脱须在第四禅中见之。
‘‘Catutthe jhāne pāramitāyā’’ti vuttamatthaṃ vivarituṃ ‘‘catutthe hi jhāne’’tiādi vuttaṃ. Yo so catutthajjhānalābhī puggalo catutthe jhāne parisuddhaṃ pariyodātaṃ anaṅgaṇaṃ vigatūpakkilesaṃ mudu kammaniyaṃ ṭhitaṃ āneñjappattaṃ, iti aṭṭhaṅgasamannāgataṃ cittaṃ bhāvayati, so catutthajjhānalābhī puggalo tattha catutthe jhāne aṭṭhavidhaṃ vijjācaraṇaṃ adhigacchati. Katamaṃ aṭṭhavidhaṃ? Cha abhiññā, dve ca visese vā adhigacchatīti yojanā. Iddhividhādayo pañca, lokiyābhiññā ceva arahattamaggapaññā cāti cha abhiññā. Manomayiddhi ceva vipassanāñāṇañcāti dve ca visesā honti.
欲解释『第四禅中智慧解脱』之意，所言为『第四禅中』。获得此第四禅之人，所生清净无垢，远离烦恼，柔和可爱，安住不动，如理得之，具有八正道具足之心。此获得第四禅者，于此第四禅中证得八种知识与行为。所谓八种者，为六种三昧通达（神通）与二种特别之识。六神通包括各种变化能力，二特别识为由心所造的神通及观智。
‘‘Taṃ catutthajjhānacittaṃ kuto parisuddhaṃ…pe… kuto āneñjappatta’’nti pucchitabbattā ‘‘taṃ cittaṃ yato parisuddha’’ntiādi vuttaṃ. Taṃ cittaṃ yato upekkhāsatipārisuddhibhāvato parisuddhaṃ, tato upekkhāsatipārisuddhibhāvato pariyodātaṃ hoti. Sukhādīnaṃ paccayaghātena yato vītarāgādianaṅgaṇabhāvato anaṅgaṇaṃ, tato vītarāgādianaṅgaṇabhāvato vigatūpakkilesaṃ. Yato subhāvitabhāvato mudu, tato subhāvitabhāvato kammaniyaṃ. Yato parisuddhādīsu ṭhitabhāvato ṭhitaṃ, tato parisuddhādīsu ṭhitabhāvato āneñjappattaṃ hotītipi yojanā yuttā aṭṭhakathāyaṃ (netti. aṭṭha. 53) yugaḷato āgatattā. Saddhāvīriyasatisamādhipaññāobhāsehi pariggahitabhāvato āneñjappattaṃ. Saddhāya hi pariggahitaṃ cittaṃ paṭipakkhe assaddhiye na iñjati na calati, vīriyena pariggahitaṃ cittaṃ paṭipakkhe kosajje na iñjati, satiyā pariggahitaṃ cittaṃ paṭipakkhe pamāde na iñjati, samādhinā pariggahitaṃ cittaṃ paṭipakkhe uddhacce na iñjati, paññāya pariggahitaṃ cittaṃ paṭipakkhāya avijjāya na iñjati, obhāsagataṃ cittaṃ kilesandhakāre na iñjati. Iti imehi chahi dhammehi pariggahitaṃ catutthajjhānacittaṃ āneñjappattaṃ hoti. Evaṃ aṭṭhaṅgasamannāgatattā catutthajjhānacittaṃ channaṃ abhiññāñāṇānañca manomayiddhivipassanāñāṇānañca adhigamūpāyo hoti, tasmā so paññāvimuttiparicayo catutthajjhāne daṭṭhabboyevāti saṅkhepattho. Vitthārato pana aṭṭhakathāyaṃ (netti. aṭṭha. 53) ‘‘tattha upekkhāsatipārisuddhibhāvenā’’tiādinā vā ‘‘aparo nayo’’tiādinā vā vuttoyevāti amhehi na vutto.
问『那第四禅之心如何清净……如何安住不动？』答曰：此心因无喜无忧所保持的平等念而清净，基于无贪爱无染污而无垢，柔和调适而可爱，如实安住而不动。此因信、精进、念、定、慧等因素被保持，使此第四禅心得以安住不动不乱。由此可见，第四禅心具足八正道，因此是智慧解脱的显现。虽然《净除》中对此还有不同解释，但此为通说。
‘‘Yesaṃ rāgādiaṅgaṇānaṃ abhāvena anaṅgaṇaṃ, yesaṃ abhijjhādiupakkilesānaṃ abhāvena vigatūpakkilesaṃ, yāya cittassa ṭhitiyā abhāvena ṭhitaṃ, iñjanāya abhāvena āneñjappattaṃ, te rāgādiaṅgaṇādayo katamāya pakkhā’’ti pucchitabbattā ‘‘tattha aṅgaṇā’’tiādi vuttaṃ. Tatthāti tesu rāgādiaṅgaṇādīsu aṅgaṇā ca rāgādiaṅgaṇā ca upakkilesā abhijjhādiupakkilesā ca santi, tadubhayaṃ rāgādiaṅgaṇaabhijjhādiupakkilesadvayaṃ taṇhāpakkho rāgādiaṅgaṇānaṃ taṇhāsabhāvattā, abhijjhādiupakkilesānañca taṇhāya anulomattā. Yā iñjanā phandanā yā ca cittassa aṭṭhiti anavaṭṭhānaṃ atthi, ayaṃ iñjanā aṭṭhiti diṭṭhipakkho iñjanāya ca aṭṭhitiyā ca micchābhinivesahetubhāvatoti pavicayo kātabbo.
问『何谓无垢、无染污、安住与不动？』答曰：无垢是指无贪欲等染污；无染污是指远离贪瞋嫉妒等烦恼；安住是持心坚定；不动是不生迷乱。这些身心状态相互依存，构成四禅心的稳定。所谓无垢、无染污的贪欲、烦恼，是心中对欲望、嗔恨等错误执著的根源。故安全、清净的第四禅心即由此种正确执解建立。
‘‘Kiṃ pana catutthajjhānacittaṃ aṭṭhaṅgasamannāgatattāyeva channaṃ abhiññāñāṇānañca manomayiddhivipassanāñāṇānañca adhigamūpāyo hotī’’ti pucchitabbattā ‘‘cattāri indriyānī’’ti vuttaṃ. ‘‘Tassa catutthajjhānalābhino, dukkhindriyaṃ domanassindriyaṃ sukhindriyaṃ somanassindriyaṃ iti cattārindriyāni catutthajjhāne nirujjhanti, tassa catutthajjhānalābhino upekkhindriyaṃ avasiṭṭhaṃ bhavati, tasmāpi catutthajjhānacittaṃ vuttappakārānaṃ aṭṭhannaṃ ñāṇānaṃ adhigamūpāyo hoti, so ca adhigamūpāyabhāvo ciṇṇavasībhāvasseva bhaveyya, kathaṃ catutthajjhānamattalābhino ciṇṇavasībhāvo siyā’’ti vattabbattā so catutthajjhānalābhī catutthajjhāneyeva aṭṭhatvā arūpasamāpattiyopi evaṃ katvā nibbatteti bhāveti, tasmā ciṇṇavasībhāvo hotīti dassetuṃ ‘‘so uparimaṃ samāpatti’’ntiādi vuttaṃ. Tassattho aṭṭhakathāyaṃ (netti. aṭṭha. 53) vitthārato vutto, tasmā yojanamattaṃ karissāma.
又问『第四禅心虽具八正道遮盖，何以仍有八识等证得之道理？』答曰：得第四禅时，苦觉根及忧觉根等四根断除，但平等觉根尚存，故此第四禅心也是证知八识的基础。同时，第四禅心虽保持不变，仍需产生证得神通等识的基础，因此此心虽乘于第四禅，实则是神通证知识的起点，故称为“上位入定”。《净除》的详细解释在此略述，将仅作简明记载。
So rūpāvacaracatutthajjhānalābhī yogāvacaro rūpāvacaracatutthajjhānasamāpattito uparimaṃ ākāsānañcāyatanasamāpattiṃsantato santatarato manasi karoti. Yathāvuttaṃ uparimaṃ samāpattiṃ santato manasi karoto tassa catutthajjhānalābhino yogāvacarassa catutthajjhāne saññā saññāpadhānā samāpatti oḷārikā viya hutvā saṇṭhahati, paṭighasaññā ca ukkaṇṭhā anabhirati hutvā saṇṭhahati, so yathāvuttena vidhinā manasi karonto yogāvacaro sabbaso niravasesato rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘‘ākāsaṃ ananta’’nti manasi katvā pavattamānaṃ ākāsānañcāyatanasamāpattiṃ sacchikatvā upasampajja viharati. Rūpasaññā rūpāvacarasaññā pañcavidhaabhiññābhinīhāro hoti. Nānattasaññā nānārammaṇesu vokāro akusalo pavattati. Evaṃ rūpāvacarajjhāne ādīnavadassī hutvā tā rūpasaññānānattasaññāyo ārammaṇe samatikkamati, assa yogāvacarassa paṭighasaññā ca abbhatthaṃ gacchati. Evaṃ iminā vuttanayena samatikkamena samāhitassa, santavuttinā arūpāvacarasamādhinā samāhitassa yogāvacarassa obhāso rūpāvacarajjhānobhāso antaradhāyati. Rūpānaṃ kasiṇarūpānaṃ jhānacakkhunā dassanañca antaradhāyatīti yojanā.
由色境出入的第四禅果得者，出入于色境的第四禅而入定，心常念住于高处无边空间界的禅定。依前所说，常念于高处无边空间界的定，这第四禅果得者、由色境出入者，于第四禅中，色所构成的分别心及分别念住的现象如热蒸汽般凝聚，恼怒分别亦如躁热、憎恶分别如不欢喜而聚集。依正法而行于心，出入者能够全面超越对色分别的障碍心，断绝恼怒分别，破除差异分别、离散心，心中观想「空间无边」而体证当前所起的无边空间界禅定，入此定而住。色分别是由色境分别心构成，并具有五种通达力。差异分别在众多境相中起变异，恶心随之产生。于色境内禅住，彼此分别产生障碍心，禅修者能破除这些分别，恼怒分别衰减。如是依教所说以破除分别，禅定已达静密时，出入于四禅的内光显现消失。色中于光境禅定所见，视如明眼失明。
‘‘Yena samādhinā samāhitassa, samāhitassa obhāso ca rūpānaṃ dassanañca antaradhāyati, so samādhi kittakehi aṅgehi samannāgato, kathaṃ paccavekkhitabbo’’ti pucchitabbattā ‘‘so samādhī’’tiādi vuttaṃ. So samādhīti yena rūpārūpāvacarasamādhinā samāhito, so duvidhopi samādhi anabhijjhābyāpādavīriyārambhehi tīhi upakārakaṅgehi ca passaddhisatīhi dvīhi parikkhāraṅgehi ca avikkhittena ekena sabhāvaṅgena ca chahi aṅgehi samannāgatoti paccavekkhitabbo punappunaṃ cintetabbo sallakkhetabbo . ‘‘Kathaṃ kattha paccavekkhitabbo’’ti pucchitabbattā ‘‘anabhijjhāsahagataṃ me mānasaṃ sabbaloke’’tiādi vuttaṃ. ‘‘Tesu chasu aṅgesu kittako samatho, kittakā vipassanā’’ti pucchitabbattā ettako samatho, ettakā vipassanāti vibhajituṃ ‘‘tattha yañcā’’tiādi vuttaṃ.
「由何禅定，定者与其光及对色之见同时失现？此定以何种迹象判断？」被问时，答曰「即是定。」所谓定，是指依色界与非色界禅定安住者。此定具两种维持不贪不瞋的精进努力，具三种辅助支柱，具两种定力，且未散乱，具一自然本性，合六种根本之支。应如是观察、反复思惟、细察核对。问「应如何及于何处观察？」答曰「心中有无贪染之念遍及世间。」再问「于六种支柱中何者为禅定通达( samatha)，何者为观照( vipassanā)？」答曰「如是禅定、如是观照」，意即各有所属。
§54
54. ‘‘Paññāvimuttī’’ti vuttassa arahattaphalassa samādhissa samathavipassanāsaṅkhātā pubbabhāgapaṭipadā samādhimukhena ācariyena vibhattā, ‘‘tāya paṭipadāya labhitabbo arahattaphalasamādhi kittakena veditabbo’’ti pucchitabbattā ‘‘so samādhi pañcavidhena veditabbo’’ti vuttaṃ. Yo arahattaphalasamādhi samathavipassanāpaṭipadāya labhitabbo, so arahattaphalasamādhi pañcavidhena ñāṇadassanena veditabbo.
第54章 「慧解脱」讲说，那是阿拉汉果位所成所专之禅定，称作含有止观二法的前行阶段之道禅定。师长对此道的解析，称「应凭此道路而得证实阿拉汉果位禅定之类型。」被问「如何得知？」答曰「此禅定可由五种知见认知。」能凭止观双修之道得成此阿拉汉果位禅定者，应以五种具慧见解加以认知。
‘‘Kathaṃ pañcavidhañāṇadassanaṃ paccupaṭṭhitaṃ bhavatī’’ti vattabbattā ‘‘ayaṃ samādhī’’tiādi vuttaṃ. Ayaṃ arahattaphalasamādhi appitappitakkhaṇe phalasamāpattisukhattā paccuppannasukho hoti, iti paccavekkhantassa assa arahato paccattameva ñāṇadassanaṃ paccupaṭṭhitaṃ bhavati. Ayaṃ arahattaphalasamādhi āyatiṃ samāpajjitabbassa arahattaphalasamādhissa upanissayapaccayattā āyatiṃ sukhavipāko hoti, iti paccavekkhantassa…pe… bhavati. Ayaṃ arahattaphalasamādhi kilesaarīhi ārakattā ariyo, kāmāmisavaṭṭāmisalokāmisānaṃ abhāvato nirāmiso ca hoti, iti paccavekkhantassa…pe… bhavati. Ayaṃ arahattaphalasamādhi akāpurisehi sammāsambuddhapaccekabuddhasāvakabuddhehi sevitabbattā akāpurisasevito hoti, iti paccavekkhantassa…pe… bhavati. Ayaṃ arahattaphalasamādhi aṅgasantakilesadarathasantattā santo ceva divasampi samāpajjantassa atittikaraṇato paṇīto ca paṭippassaddhakilesena arahatā puggalena laddhattā paṭippassaddhiladdho ca arahattamaggasamādhisaṅkhātena ekodibhāvena adhigatattā ekodibhāvādhigato ca sasaṅkhārena sapayogena adhigatattā, nīvaraṇādipaccanīkadhamme niggayha anadhigatattā, aññe kilese vāretvā anadhigatattā, arahattamaggaphalabhāveneva pavattattā nasasaṅkhāraniggayhavāritagato hoti, iti paccavekkhantassa assa arahato paccattameva ñāṇadassanaṃ paccupaṭṭhitaṃ bhavatīti pañcavidhena ñāṇadassanena so arahattaphalasamādhi vicayitvā veditabboti.
问「如何由五种慧见得认知？」答曰「这禅定现起时，因得果报的清净乐感而显现，此时阿拉汉的亲证知见显然现前。此乃阿拉汉果位禅定的延续，乃因其发忆的关系，故而延续喜乐之果报，亲证得已生起乐报。此果位禅定因烦恼断绝，除欲界、色界及无色界烦恼绝尽，故称清净无染。如是观察。此果位禅定乃由正觉佛、辟支佛、缘觉等非凡圣者所传承修习者所证，非凡圣者所证同修也云云。此禅定因断烦恼、聚集烦恼、由清净安隐的果位禅定所获清净心而成，此清净由一境和一境的自然合和而成，断诸碍，除无明，引发阿拉汉道果禅定，以五种知见深究之，方能得明。」
‘‘Paccuppannasukhādīsu samādhīsu kittako samatho, kittakā vipassanā’’ti pucchitabbattā ‘‘tattha yo ca samādhi paccuppannasukho’’tiādi vuttaṃ. Samatho, vipassanāti ca arahattaphalasamathavipassanāva adhippetā, na pubbabhāgasamathavipassanāti. Arahattaphalasamādhi pañcavidhena veditabboti ācariyena vutto, ‘‘tassa arahattaphalasamādhissa pubbabhāgapaṭipadāyaṃ vutto samādhi kittakena veditabbo’’ti pucchitabbattā ‘‘so samādhi pañcavidhena veditabbo’’ti vuttaṃ. Yo rūpāvacaracatutthajjhānasamādhi pubbabhāgapaṭipadāyaṃ vutto, so rūpāvacaracatutthajjhānasamādhi pañcavidhena pakārena veditabbo. ‘‘Katamenā’’ti pucchitabbattā ‘‘pītipharaṇatā’’tiādi vuttaṃ. Paṭhamadutiyajjhānesu paññā pītipharaṇatā hoti. Paṭhamadutiyatatiyajjhānesu paññā sukhapharaṇatā hoti. Catutthajjhāne cetopariyapaññā cetopharaṇatā hoti. Dibbacakkhupaññā ālokapharaṇatā hoti. Jhānaṃ paccavekkhitvā pavattamānapaññā paccavekkhaṇānimittaṃ hoti. Iti pañcavidhena paññāpakārena vicayitvā veditabboti. ‘‘Tesu pañcavidhesu pakāresu kittako samatho, kittakā vipassanā’’ti pucchitabbattā ‘‘tattha yo ca pītipharaṇo’’tiādi vuttaṃ.
问「于现生的乐等禅定中，何者为定通达，何者为观通达？」答曰「彼定现生乐时。」定与观此时意指阿拉汉果位的止观禅定，而非前行阶段的止观。师长称此阿拉汉果位禅定应以五种方式来分辨。问「依据何理？」答曰「第一二禅以智慧欢喜为标志，第二三禅以慧生安乐为标志，第四禅以心上般智显现及心生喜乐为标志，天眼智慧以光明作为显现。观察禅定时，当观禅定生起的智慧现象，正因此五种而以智慧表征，可分别定为止或观。问「于这五种划分中，何为止，何为观？」答曰「彼中之欢喜生者为止，彼为观」。
§55
55. Sampayogavasena samādhi ācariyena vibhatto, amhehi ca ñāto, ‘‘kathaṃ ārammaṇavasena vibhatto’’ti pucchitabbattā ‘‘dasa kasiṇāyatanānī’’tiādi vuttaṃ. Imehi dasahi ārammaṇehi kasiṇehipi samādhi vicinitvā veditabboti. ‘‘Tesu dasasu kittako samatho, kittakā vipassanā’’ti pucchitabbattā ‘‘tattha yañcā’’tiādi vuttaṃ. Kasiṇanti ca kasiṇamaṇḍalampi parikammampi paṭibhāganimittampi tasmiṃ paṭibhāganimitte uppannajjhānampi vuccati, idha pana sasampayuttajjhānameva adhippetaṃ.
第55章 「依现境辨禅定」师长释明，弟子问「如何依境界而辨禅定？」答曰「十大色界净器。」这十大净器为观用，禅定由彼处观察辨识。问「于十大净器中，何为止定，何为观定？」答曰「彼中状况如是。」所谓净器，就是净盘、法器及其部分等等，以此部分所见生起的禅定即称禅。依此，入定的禅定即是现前境界所主导，强调持续相续的入定。
‘‘Kiṃ pana vuttappakāro samādhiyeva samathavipassanāya yojetabbo, udāhu aññopi yojetabbo’’ti vattabbattā satipaṭṭhānādipubbabhāgapaṭipadābhedena anekabhedabhinno niravaseso ariyamaggopi vicayitvā yojetabboti dassetuṃ ‘‘evaṃ sabbo’’tiādi vuttaṃ. Tattha evanti mayā vuttanayena vuttanayānusārena sabbo niravaseso satipaṭṭhānādipubbabhāgapaṭipadābhedena anekabhedabhinno ariyo maggo yojetabbo. Kathaṃ? Yena yena anabhijjhādiākārena paccuppannasukhatādiākārena samādhi mayā vutto, tena tena anabhijjhādiākārena paccuppannasukhatādiākārena yo yo ariyamaggo samathena yojetuṃ sambhavati, so so ariyamaggo samathena vicayitvā yojayitabbo. Yo yo ariyamaggo vipassanāya yojetuṃ sambhavati, so so ariyamaggo vipassanāya yojayitvā yojayitabboti attho gahetabbo.
“关于应当如何运用专注于止与观的修习，有人说‘应当怎样运用，甚至还有其他方式也应当运用’。对此，应当根据念处等前方便修道法的分类，分门别类地详加分析公平审视，说‘都是如此’之类的话来表明。由此，依照我所说的论述次第，清楚无遗地表明：念处等前方便修道法的分类所区分出多种不同，但全部都是应当运用的圣道。如何呢？凡因离欲等缘由以及现前安乐等缘由，我所说的专注，针对每种分别的因缘，应当通过止来修习能生起的那条圣道，各个圣道都应当被审视后予以运用。同样，能够通过观来修习的各条圣道，也应当经过观的审视而加以运用，这就是所要说明的含义。
‘‘Yehi samathādhiṭṭhānehi vipassanādhammehi yojayitabbo, te samathādhiṭṭhānā vipassanādhammā katamehi dhammehi saṅgahitā’’ti pucchitabbattā ‘‘te tīhi dhammehi saṅgahitā aniccatāya dukkhatāya anattatāyā’’ti vuttaṃ, te samathādhiṭṭhānā vipassanādhammā ‘‘aniccatāya paññāya dukkhatāya paññāya anattatāya paññāyā’’ti tīhi anupassanādhammehi saṅgahitā gaṇhitāti attho. Aniccatādinā sahacaraṇato anupassanāpaññāpi ‘‘aniccatā dukkhatā anattatā’’ti vuccati.
“被问及‘应当以上何种止的基础、何种观的对象相结合？’时，回答是：这些止的基础与观的对象‘以上三种法，亦即无常、苦、无我’相结合。这三种止的基础与观的对象，是‘无常性智慧、苦性智慧、无我智慧’这三种观察法的对象之集合。这是它们的意思。因无常等法伴随存在，所以这种观察智慧称为‘无常、苦、无我’。”
‘‘Yo yogī puggalo samathādhiṭṭhānaṃ vipassanaṃ bhāvayamāno hoti, so yogī puggalo kiṃ bhāvayatī’’ti pucchitabbattā ‘‘so samathavipassanaṃ bhāvayamāno’’tiādi vuttaṃ.
“曾被问及‘修习止的基础与观的对象的行者，他具体修习什么？’回答为：‘他修习的是止与观’。
Samathavipassanādīni bhāvayamāno puggalo rāgacarito dosacarito mohacaritoti tividho, ‘‘tattha katamo puggalo katamena katamena vimokkhamukhena niyyāti, katamāyaṃ katamāyaṃ sikkhanto, katamaṃ katamaṃ pajahanto, katamaṃ katamaṃ anupagacchanto, katamaṃ katamaṃ parijānanto, katamaṃ katamaṃ pavāhento, katamaṃ katamaṃ niddhunanto, katamaṃ katamaṃ vamento, katamaṃ katamaṃ nibbāpento, katamaṃ katamaṃ uppāṭento, katamaṃ katamaṃ vijaṭento niyyātī’’ti pucchitabbattā ‘‘rāgacarito puggalo’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana ‘‘idāni yesaṃ puggalānaṃ yattha sikkhantānaṃ visesato niyyānamukhāni, yesañca kilesānaṃ paṭipakkhabhūtāni tīṇi vimokkhamukhāni, tehi saddhiṃ tāni dassetuṃ ‘rāgacarito’tiādi vutta’’nti vuttaṃ. Tassatthopi aṭṭhakathāyaṃ (netti. aṭṭha. 55) vuttoyeva.
当有人问‘修习止观的行者是贪欲之行者、嗔恨之行者、无明之行者这三种中的哪一种？他以什么方式行持修习，怎样朝向解脱？怎样修行？怎样斩断？怎样不跟随？怎样了知？怎样引导？怎样熄灭？怎样失弃？怎样灭除？怎样拔除？’此时回答说：‘这是贪欲之行者’。注疏中对此进一步解释说：‘如今这三条通往解脱的根本途径，特别是那些修习者的道路，是与三毒相对立的。这是为何称为“贪欲之行者”的原因。’注疏（《净土义释》第55页）确实有此说法。
‘‘Kasmā tīṇi vimokkhamukhāni bhāvayanto tayo khandhe bhāvayatī’’ti vattabbattā ‘‘tattha suññatavimokkhamukha’’ntiādi vuttaṃ. Tatthāti tesu tīsu vimokkhamukhesu. Suññatavimokkhamukhaṃ paññākkhandho anattānupassanāya paññāpadhānattā. Animittavimokkhamukhaṃ samādhikkhandho aniccānupassanāya samādhipadhānattā. Appaṇihitavimokkhamukhaṃ sīlakkhandho dukkhānupassanāya sīlapadhānattā. Iti tīhi vimokkhamukhehi tiṇṇaṃ khandhānaṃ saṅgahitattā tīṇi vimokkhamukhāni bhāvayanto so yogī puggalo tayo khandhe bhāvayatiyevāti paññāpadhānādibhāvo aṭṭhakathāyaṃ (netti. aṭṭha. 55) vutto. Tayo khandhe bhāvayanto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayati. ‘‘Kasmā bhāvayatī’’ti vattabbattā kāraṇaṃ dassetuṃ ‘‘tattha yā’’tiādi vuttaṃ.
关于‘为何分别修习三条通往解脱的根本途径而为三迹？’的论述，回答是：其中有空迹，以空性智慧蕴为止的基础观；有无相迹，以专注蕴为观无常的止的基础观；有未捣迹，以戒蕴为观苦的止的基础观。这三种解脱之迹，因聚集了三蕴故成为三迹。修习这三迹的行者，即是体认三蕴而得修行的行者。此论出自注疏（《净土义释》第55页）。修习三蕴者乃修习圣八正道。至于‘为何修习’的问题，说明其因缘，则曰‘如是因缘’等。
Tiṇṇaṃ khandhānaṃ ariyaaṭṭhaṅgikamaggabhāvo vibhatto, amhehi ca jānito, ‘‘kathaṃ samathavipassanābhāvo jānitabbo’’ti vattabbattā tiṇṇaṃ khandhānaṃ samathavipassanābhāvaṃ dassetuṃ ‘‘tattha sīlakkhandho cā’’tiādi vuttaṃ. ‘‘Yo yogī puggalo samathavipassanaṃ bhāveti, tassa yogino puggalassa bhavaṅgāni katamaṃ bhāvanaṃ gacchantī’’ti pucchitabbattā ‘‘yo samathavipassanaṃ bhāveti, tassā’’tiādi vuttaṃ. Kāyo ca cittañca dve bhavaṅgāni upapattibhavassa aṅgāni bhāvanaṃ vaḍḍhanaṃ gacchanti. Sīlañca samādhi ca dve padāni dve pādā bhavanirodhagāminī paṭipadā bhāvanaṃ vaḍḍhanaṃ gacchanti.
对‘三蕴与圣八正道的关系’有所明说。进而探讨‘怎样体认止与观的缺失’，说明三蕴的缺失止观观念，回答曰‘戒蕴亦复如是’等语。被问及‘修习止与观的行者，其存在现象如何？’回答曰‘与修习止观者相应’等语。身与心俱为存在现象，两者乃此存在的组成部分。戒与定为两足，两足乃通往存在断除之路中修习增长的基础。
‘‘Kathaṃ gacchantī’’ti vattabbattā ‘‘so hoti bhikkhū’’tiādi vuttaṃ. Bhāvitakāyoti bhāvito kāyo kāyaābhisamācāriko, kāyasaṃvaro vā yena bhikkhunāti bhāvitakāyo. Sesesupi esa nayo. Kāye kāyaābhisamācārike, kāyasaṃvare vā bhāviyamāne sati sammākammanto, sammāvāyāmo ca dve dhammā bhāvanaṃ gacchanti kāyasamācārasīlattā. Sīle vācāsaṃvaraājīvasaṃvaravasena pavatte sīle bhāviyamāne sati sammāvācā ca sammāājīvo ca dve dhammā bhāvanaṃ gacchanti vācādisaṃvarasīlattā. Citte cittasaṃvaravasena pavatte citte bhāviyamāne sati sammāsati ca sammāsamādhi ca dve dhammā bhāvanaṃ gacchanti cittasaṃvarasīlattā. Paññāya bhāviyamānāya sati sammādiṭṭhi ca sammāsaṅkappo ca dve dhammā bhāvanaṃ gacchanti samānattā, upakārakattā ca. Sammāsaṅkappena hi punappunaṃ saṅkappantassa paññā vaḍḍhatīti.
『如何前进』这句话应当理解为『那是比库』等类似言说。所谓“受修身者”，即指受修的身体，身体是与身体相应之行为，或谓身体禁戒，藉此称为受修身。此理亦适用于其他五蕴。当身体受修于身体相应之行为及身体禁戒时，内有正当正行及正精进二法，其修习作用称为身体行为持戒。若以戒为治则，戒包括言语禁戒及生活禁戒等，戒之修持中，具正语正行及正生活二法，称言语守戒。心以心禁戒为治，心受修时，当具正念正定二法，此即心守戒。智慧受修时，具正见正思惟二法，其修习有相同及辅助之功用。正思惟反复用念，增益智慧。整体而言，此为各守戒层次受修之理。
‘‘Sammākammanto ca sammāvāyāmo ca dve dhammā kāyavaseneva vibhattā vicetabbā kiṃ, udāhu cittavasena vibhattā vicetabbā ki’’nti pucchitabbattā ‘‘tattha yo ca sammākammanto’’tiādi vuttaṃ. Kāyasucaritacetanābhūto yo ca sammākammanto, taṃsahito yo ca sammāvāyāmo siyā kāyiko, viratibhūto yo ca sammākammanto, taṃsahito yo ca sammāvāyāmo siyā cetasiko, tattha tesu kāyikacetasikabhūtesu sammākammantasammāvāyāmesu yo sammākammantasammāvāyāmo kāyasaṅgaho, so sammākammantasammāvāyāmo kāye kāyaābhisamācārike, kāyasaṃvare vā bhāvite sati bhāvanaṃ gacchati. Yo sammākammantasammāvāyāmo cittasaṅgaho, so sammākammantasammāvāyāmo citte cittasaṃvare bhāvite sati bhāvanaṃ gacchatīti yojanā.
询问『正行与正精进二法在身体持戒中如何分别？在心持戒中又如何分别？』时，回答曰：若正行非出于身心意之意志，且有正行动者，即为身体正行；若正精进伴随身体正行，亦即身体之正精进。心之持戒亦如是，若正行非出于身心意志，且有意志驱使者，即为心之正行；伴随此正行有正精进者，则为心之正精进。正行与正精进在身体及心持戒皆有依附性，身心二者同存时，正行偏重于行为，正精进则涵摄于持续努力。身心合一，正行与正精进随之受修，称为正行正精进在身体与心之守持修习，此即结联赋句。
‘‘Samathavipassanaṃ bhāvayanto so yogī puggalo kittakaṃ adhigamaṃ gacchatī’’ti vicayitabbattā ‘‘so samathavipassanaṃ bhāvayanto’’tiādi vuttaṃ. Pañcavidhaṃ ariyamaggādhigamaṃ dassetuṃ ‘‘khippādhigamo cā’’tiādi vuttaṃ. Tassattho aṭṭhakathāyaṃ (netti. aṭṭha. 55) vibhatto. ‘‘Kena katamo adhigamo hotī’’ti pucchitabbattā ‘‘tattha samathenā’’tiādi vuttaṃ.
探究『修习止观者是怎样的瑜伽士，其所得之成就如何』时，曰：修习止观可达成五种圣道的显现，并具『速证』之功效。此理于本注疏中有所分明阐释（另见《收摄》卷五十五）。若问『何为其所得？』答曰：乃由止慧成就。
§56
56. ‘‘Arakkhitena cittenā’’tiādisuttattho veneyyānaṃ arahattaphalavimuttimukhena ācariyena vicayito vibhatto, amhehi ca ñāto, ‘‘desakassa dasabalasamannāgatassa dasa balāni kathaṃ vicayitabbānī’’ti pucchitabbattā ‘‘tattha yo desayati, so dasabalasamannāgato’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana –
第五十六章以『以未防护之心』为题，意指未证阿拉汉果前心态，乃由导师考察而成。问曰：『如何辨识拥有十种如来威力者』？答曰：『彼能说法，即为具有十胜威力者』。
‘‘Iti mahāthero ‘tasmā rakkhitacittassā’ti gāthāya vasena arahattaphalavimuttimukhena vicayahārasampātaṃ niddisanto, desanākusalatāya anekehi suttappadesehi tassā pubbabhāgapaṭipadāya bhāvanāvisesānaṃ bhāvanānisaṃsānañca vibhajanavasena nānappakārato vicayahāraṃ dassetvā, idāni dasannaṃ tathāgatabalānampi vasena taṃ dassetuṃ ‘tattha yo desayatī’tiādimāhā’’ti –
但于本注疏有言——大长老以『因此是防护之心者』诗句为据，携着对阿拉汉果证断之成就，分门别类地示现，说明其教法之不善与善，有多处经典前行之修持特征及修持次第分别，以不同角度展现其考察之路径。现今又由众多如来威力者为本，示现『彼能说法者』等语以说明此理。
Vuttaṃ. Tattha tatthāti tesu samathavipassanaṃ bhāvayantesu sāsitabbasāsakesu. Dasabalasamannāgato yo desako satthā ‘‘arakkhitena cittenā’’tiādidhammaṃ deseti, ovādena sāvake na visaṃvādayati, tassa desakassa satthuno dasa balāni vicayitabbānīti yojanā.
此处所说之诸理，即为对修习止观者应当教示监察之义。具有十种如来威力者为宣教者及导师，若宣说『以未防护之心』为题之法，则其言辞虽为劝戒，却不令弟子生厌，故此宣教者当辨别其十大威力。此即连缀义。
‘‘Kinti desetī’’ti pucchitabbattā ‘‘so tividha’’ntiādi vuttaṃ. Tesu dasasu tathāgatabalesu ṭhānāṭṭhānañāṇaṃ paṭhamaṃ tathāgatabalaṃ nāma, ‘‘taṃ balaṃ kathaṃ vicayitabba’’nti pucchitabbattā ‘‘so tathā ovadito’’tiādi vuttaṃ. Attho aṭṭhakathāyaṃ (netti. aṭṭha. 56) vutto, pāḷivasenapi pākaṭo. ‘‘Etaṃ ṭhānaṃ na vijjatī’’ti jānanaṃ aṭṭhānañāṇaṃ nāma, ‘‘etaṃ ṭhānaṃ vijjatī’’ti jānanaṃ ṭhānañāṇaṃ nāmāti ṭhānāṭṭhānānaṃ jānanañāṇaṃ paṭhamaṃ tathāgatabalaṃ vicayitabbanti adhippāyo veditabbo. (1)
因应问「如何教导」,故说「彼三种」等。于彼十如来力中,处非处智为第一如来力,因应问「彼力如何分别」,故说「彼如是教诫」等。义理于注疏中已说,于圣典文句亦明了。知「此处不存在」之智名为非处智,知「此处存在」之智名为处智,应知意趣为:处与非处之了知智,应分别为第一如来力。
§57
57. Ṭhānāṭṭhānañāṇaṃ paṭhamaṃ tathāgatabalaṃ ācariyena vicayitaṃ vibhattaṃ amhehi ca ñātaṃ, ‘‘kathaṃ sabbatthagāminipaṭipadāñāṇaṃ dutiyatathāgatabalaṃ vicayitabba’’nti pucchitabbattā ‘‘iti ṭhānāṭṭhānatā’’ti vuttaṃ. ‘‘Ayaṃ paṭipadā imasmiṃ bhave gāminī, ayaṃ paṭipadā imasmiṃ bhave gāminī’’ti sabbattha gāminiyā paṭipadāya jānanañāṇaṃ sabbatthagāminipaṭipadāñāṇaṃ nāmāti sabbatthagāminipaṭipadāñāṇaṃ dutiyaṃ tathāgatabalaṃ vicayitabbanti adhippāyo. (2)
处非处智第一如来力已由老师分别,亦为我等所知,因应问「如何分别遍行道智第二如来力」,故说「如是处非处性」等。「此道导向此有,此道导向此有」,如是了知一切处所导向之道的智,名为遍行道智,意趣为:遍行道智应分别为第二如来力。
§59
59. Sabbatthagāminipaṭipadāñāṇaṃ dutiyaṃ tathāgatabalaṃ ācariyena vicayitaṃ, amhehi ca ñātaṃ, ‘‘kathaṃ anekadhātunānādhātuñāṇaṃ tatiyaṃ tathāgatabalaṃ vicayitabba’’nti pucchitabbattā ‘‘iti sabbatthagāminī paṭipadā’’tiādi vuttaṃ. ‘‘Ayaṃ dhātu ca ayaṃ dhātu ca anekadhātu nāma, ayaṃ dhātu ca ayaṃ dhātu ca nānādhātu nāmā’’ti anekadhātunānādhātūnaṃ jānanañāṇaṃ anekadhātunānādhātuñāṇaṃ nāmāti anekadhātunānādhātuñāṇaṃ tatiyaṃ tathāgatabalaṃ vicayitabbanti. (3)
遍行道智第二如来力已由老师分别,亦为我等所知,因应问「如何分别种种界智第三如来力」,故说「如是遍行道」等。「此界与此界为种种界,此界与此界为差别界」,如是了知种种界与差别界的智,名为种种界智,种种界智应分别为第三如来力。
§60
60. Anekadhātunānādhātuñāṇaṃ tatiyaṃ tathāgatabalaṃ ācariyena vicayitaṃ vibhattaṃ, amhehi ca ñātaṃ, ‘‘kathaṃ sattānaṃ nānādhimuttikatāñāṇaṃ catutthaṃ tathāgatabalaṃ vicayitabba’’nti pucchitabbattā ‘‘iti anekadhātunānādhātukassa lokassā’’tiādi vuttaṃ. ‘‘Ime sattā evaṃ adhimuttā, ime sattā evaṃ adhimuttā’’ti sattānaṃ adhimuccanānaṃ jānanañāṇaṃ sattānaṃ nānādhimuttikatāñāṇaṃ nāmāti sattānaṃ nānādhimuttikatāñāṇaṃ catutthaṃ tathāgatabalaṃ vicayitabbanti. (4)
种种界智第三如来力已由老师分别,亦为我等所知,因应问「如何分别有情种种意乐智第四如来力」,故说「如是种种界差别界之世间」等。「此等有情如是意乐,此等有情如是意乐」,如是了知有情诸意乐的智,名为有情种种意乐智,有情种种意乐智应分别为第四如来力。
Sattānaṃ nānādhimuttikatāñāṇaṃ catutthaṃ tathāgatabalaṃ ācariyena vibhattaṃ, amhehi ca ñātaṃ, ‘‘kathaṃ vipākavemattatāñāṇaṃ pañcamaṃ tathāgatabalaṃ vicayitabba’’nti pucchitabbattā ‘‘iti te yathādhimuttā cā’’tiādi vuttaṃ. ‘‘Evaṃ adhimuttānaṃ sattānaṃ idaṃ kammaṃ kaṇhaṃ, imassa kaṇhakammassa ayaṃ vipāko. Idaṃ kammaṃ sukkaṃ, imassa sukkakammassa ayaṃ vipāko’’ti evamādīhi vipākānaṃ nānattajānanañāṇaṃ vipākavemattatāñāṇaṃ nāmāti vipākavemattatāñāṇaṃ pañcamaṃ tathāgatabalaṃ vicayitabbanti.
有情种种意乐智第四如来力已由老师分别,亦为我等所知,因应问「如何分别果报差别智第五如来力」,故说「如是彼等随其意乐」等。「如是意乐之有情,此业为黑,此黑业之果报为此。此业为白,此白业之果报为此」,如是等了知诸果报差别的智,名为果报差别智,果报差别智应分别为第五如来力。
§62
62. Vipākavemattatāñāṇaṃ pañcamaṃ tathāgatabalaṃ ācariyena vicayitaṃ, amhehi ca ñātaṃ, ‘‘kathaṃ jhānānaṃ saṃkilesavodānavuṭṭhānañāṇaṃ chaṭṭhaṃ tathāgatabalaṃ vicayitabba’’nti pucchitabbattā ‘‘iti tathā samādinnāna’’ntiādi vuttaṃ. ‘‘Evaṃ samādinnānaṃ kammānaṃ jhānānaṃ vimokkhānaṃ samādhīnaṃ samāpattīnaṃ ayaṃ saṃkileso, idaṃ vodānaṃ, idaṃ vuṭṭhānaṃ, evaṃ saṃkilissati, evaṃ vodāyati, evaṃ vuṭṭhahatī’’ti jhānānaṃ saṃkilesavodānavuṭṭhānānaṃ anāvaraṇañāṇaṃ jhānānaṃ saṃkilesavodānavuṭṭhānañāṇaṃ nāmāti jhānānaṃ saṃkilesavodānavuṭṭhānañāṇaṃ chaṭṭhaṃ tathāgatabalaṃ vicayitabbanti. (5)
果报差别智第五如来力已由老师分别,亦为我等所知,因应问「如何分别诸禅那之染净出离智第六如来力」,故说「如是如是所取」等。「如是所取之诸业、诸禅那、诸解脱、诸定、诸等至,此为染污,此为清净,此为出离,如是染污,如是清净,如是出离」,如是诸禅那之染污清净出离的无障碍智,名为诸禅那染净出离智,诸禅那染净出离智应分别为第六如来力。
§63
63. Jhānānaṃ saṃkilesañāṇaṃ chaṭṭhaṃ tathāgatabalaṃ ācariyena vicayitaṃ, ‘‘kathaṃ indriyaparopariyattavemattatāñāṇaṃ sattamaṃ tathāgatabalaṃ vicayitabba’’nti pucchitabbattā ‘‘iti tasseva samādhissā’’tiādi vuttaṃ. ‘‘Evaṃ ādhipateyyaṭṭhena indriyāni, evaṃ akampiyaṭṭhena balānī’’ti jānanena saha ‘‘ayaṃ mudindriyo, ayaṃ majjhindriyo, ayaṃ tikkhindriyo’’ti parasattānaṃ parapuggalānaṃ indriyabalānaṃ amudumajjhādhimattatājānanañāṇaṃamudumajjhādhimattatājānanañāṇaṃ indriyaparopariyattavemattatāñāṇaṃ nāmāti indriyaparopariyattavemattatāñāṇaṃ sattamaṃ tathāgatabalaṃ vicayitabbanti. (6)
63. 禅那的染污之智（第六如来力）已由老师加以抉择。由于须回答「如何抉择根的高下差别智（第七如来力）」之问，故说「如是，对于同一定……」等语。以「根在主导义上为根，在不动摇义上为力」之了知为基础，进而了知「此人根钝、此人根中、此人根利」——即对其他有情、其他个人之根力，了知其非钝、非中、最胜之差别的智，名为「根的高下差别智」。如此，根的高下差别智即为应抉择的第七如来力。
§64
64. Indriyaparopariyattañāṇaṃ sattamaṃ tathāgatabalaṃ ācariyena vicayitaṃ, ‘‘kathaṃ pubbenivāsānussatiñāṇaṃ aṭṭhamaṃ tathāgatabalaṃ vicayitabbaṃ, kathaṃ dibbacakkhuñāṇaṃ navamaṃ tathāgatabalaṃ vicayitabba’’nti pucchitabbattā ‘‘iti tattha yaṃ anekavihita’’ntiādi vuttaṃ. ‘‘Ekaṃ jāti’’ntiādinā jātivasena vā ‘‘evaṃnāmo’’tiādinā nāmagottavaṇṇāhārasukhadukkhapaṭisaṃvedanāya pariyantavasena vā sākārassa sauddesassa anekavihitapubbenivāsassa taṃtaṃbhavassa asesato jānanañāṇaṃ pubbenivāsānussatiñāṇaṃ nāmāti pubbenivāsānussatiñāṇaṃ aṭṭhamaṃ tathāgatabalaṃ vicayitabbanti. (7)
64. 根的高下差别智（第七如来力）已由老师加以抉择。由于须回答「如何抉择宿住随念智（第八如来力）」及「如何抉择天眼智（第九如来力）」之问，故说「如是，于彼处，凡种种……」等语。以「一生……」等，依生的方式，或以「名为如此……」等，依名、族姓、容色、食物、苦乐感受之边际方式，对有相、有说明的种种宿住，就彼彼有的一切，无余了知之智，名为「宿住随念智」。如此，宿住随念智即为应抉择的第八如来力。
Cavamānaupapajjamānahīnapaṇītasuvaṇṇadubbaṇṇasugataduggatayathākammūpagānaṃ sattānaṃ asesato cutūpapātānaṃ jānanañāṇaṃ dibbacakkhuñāṇaṃ nāmāti dibbacakkhuñāṇaṃ navamaṃ tathāgatabalaṃ vicayitabbanti. (8-9)
对于正在死去与正在投生、低劣与殊胜、美色与丑色、善趣与恶趣、随业而往的有情，无余了知其死生的智，名为「天眼智」。如此，天眼智即为应抉择的第九如来力。
Pubbenivāsādiaṭṭhamanavamaṃ tathāgatabalaṃ ācariyena vicayitaṃ vibhattaṃ, ‘‘kathaṃ sabbāsavakkhayañāṇaṃ dasamaṃ tathāgatabalaṃ vicayitabba’’nti pucchitabbattā ‘‘iti tattha ya’’ntiādi vuttaṃ. Bodhimūle saṃkilesamāranihanaṃ ñāṇaṃ uppannaṃ, idaṃ kilesamāranihanaṃ ñāṇaṃ sabbāsavakkhayañāṇaṃ nāmāti sabbāsavakkhayañāṇaṃ dasamaṃ tathāgatabalaṃ vicayitabbanti ayaṃ saṅkhepattho. Vitthārato pana pāḷito ca aṭṭhakathāto ca yatipotānampi pākaṭo bhaveyyāti maññitvā na dassito.(10)
宿住等第八、第九如来力已由老师加以抉择分别。由于须回答「如何抉择一切漏尽智（第十如来力）」之问，故说「如是，于彼处，凡……」等语。在菩提树根处，生起了斩灭染污之魔的智；此斩灭染污之魔的智，名为「一切漏尽智」。如此，一切漏尽智即为应抉择的第十如来力——此为略义。至于广义，则认为依巴利原典及注疏，对于诸比库学子亦已明了，故不再展示。
‘‘Ettakova vicayahārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto vicayo hārasampāto’’ti vuttaṃ. Ye ye suttappadesatthā vuttā, te te suttappadesatthā yena yena saṃvaṇṇanāvisesabhūtena vicayahārasampātena vicayitabbā, so so saṃvaṇṇanāvisesabhūto vicayahārasampāto niyutto yathārahaṃ nīharitvā yujjitabboti attho gahetabboti.
由于须说「抉择摄取法门至此圆满」，故说「抉择摄取法门已完结」。凡所说的各段经文之义，皆应以各自作为殊胜解说的抉择摄取法门加以抉择；如此，各该作为殊胜解说的抉择摄取法门，已被适当地引出并运用——此为应取之义。
Iti vicayahārasampāte sattibalānurūpā racitā · 如是，依自力所能，造此「理择摄集阐明」已竟。
Vibhāvanā niṭṭhitā. · 阐明完毕。
Paṇḍitehi pana…pe… gahetabboti.
然而，智者们……乃至……应取之。
3. Yuttihārasampātavibhāvanā三、理摄集阐明
§65
65. Yena yena vicayahārasampātena suttappadesatthā ācariyena vicayitabbā, amhehi ca ñātā, so vicayahārasampāto paripuṇṇo, ‘‘katamo yuttihārasampāto’’ti pucchitabbattā ‘‘tattha katamo yuttihārasampāto’’tiādi vuttaṃ. Aṭṭhakathāyaṃ pana – ‘‘evaṃ nānānayehi vicayahārasampātaṃ vitthāretvā idāni yuttihārasampātādīni dassetuṃ ‘tattha katamo yuttihārasampāto’tiādi āraddha’’nti (netti. aṭṭha. 65) vuttaṃ. Tatthāti tesu desanāhārasampātādīsu soḷasasu hārasampātesu katamo saṃvaṇṇanāviseso yuttihārasampāto nāmāti pucchati, pucchitvā yasmiṃ suttappadese vuttānaṃ atthānaṃ yuttibhāvo vicāretabbo, taṃ suttappadesaṃ nīharituṃ –
65. 凡以何种审察摄而应由老师审察经文段落之义,且为我等所知者,彼审察摄已圆满。因应问「何为理趣摄?」故说「于此,何为理趣摄?」等。然于注疏中说:「如是以种种方式详述审察摄已,今为显示理趣摄等,故开始『于此,何为理趣摄?』等」。『于此』者,于彼等说法摄等十六种摄中,问:何种赞叹之特相名为理趣摄?问已,为引出应审察于经文段落中所说诸义之理趣性的经文段落——
‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro;
「是故心守护者,正思惟为行境;
Sammādiṭṭhipurekkhāro, ñatvāna udayabbayaṃ;
正见为前导者,了知生灭已;
Thinamiddhābhibhū bhikkhu, sabbā duggatiyo jahe’’ti. (udā. 32; netti. 31, 78) –
昏沉睡眠之征服者比库,应舍一切恶趣」。
Vuttaṃ. Tassaṃ gāthāyaṃ tasmā arakkhitacittassa māravasānugatattā satisaṃvaraindriyasaṃvarādivasena bhikkhu rakkhitacitto assa bhaveyya, tasmā kāmavitakkādimicchāsaṅkappagocarassa māravasānugatattā nekkhammasaṅkappādivasena bhikkhu sammāsaṅkappagocaro assa bhaveyya, tasmā micchādiṭṭhihatacittassa māravasānugatattā yonisomanasikārena bhikkhu udayabbayaṃ ñatvāna sammādiṭṭhipurekkhāro assa bhaveyya, tasmā thinamiddhena hatacittassa māravasānugatattā vīriyavasena bhikkhu thinamiddhābhibhū assa bhaveyya, tādiso bhikkhu sabbā duggatiyo jahe jahissatīti attho veditabbo.
于彼偈中说。于彼偈中,因不守护心者随魔力故,比库应以念防护、根防护等方式成为心守护者,是故;因欲寻等邪思惟为行境者随魔力故,比库应以出离寻等方式成为正思惟为行境者,是故;因邪见所害心者随魔力故,比库应以如理作意了知生灭而成为正见为前导者,是故;因为昏沉睡眠所害心者随魔力故,比库应以精进力成为昏沉睡眠之征服者,是故;如是之比库应舍一切恶趣——将舍之义应知。
‘‘Tassaṃ gāthāyaṃ kathaṃ yuttibhāvo vicāretabbo’’ti vattabbattā ‘‘tasmā rakkhitacittassā’’tiādi vuttaṃ. Rakkhitacittassa sammāsaṅkappagocaro bhavissatīti attho yujjati eva, no na yujjati. Micchāsaṅkappānampi jahitattā sammādiṭṭhipurekkhāro hutvā viharanto udayabbayaṃ paṭivijjhissatīti attho yujjati sammādiṭṭhipurekkhārassa udayabbayānupassanāsambhavato. Udayabbayaṃ paṭivijjhanto sabbā duggatiyo jahissatīti attho yujjati udayabbayānupassanānukkamena ariyamaggasambhavato. Sabbā duggatiyo jahanto sabbāni duggativinipātabhayāni samatikkamissatīti attho yujjati sabbesaṃ duggativinipātabhayānaṃ anuppajjanato.
因应说「于彼偈中,理趣性如何应审察?」故说「是故心守护者」等。『心守护者将成为正思惟为行境者』之义确实相应,非不相应。『因舍邪思惟故,成为正见为前导者而住者将通达生灭』之义相应,因正见为前导者有生灭随观之可能性故。『通达生灭者将舍一切恶趣』之义相应,因依生灭随观之次第有圣道之可能性故。『舍一切恶趣者将超越一切恶趣堕落之怖畏』之义相应,因一切恶趣堕落之怖畏不生起故。
‘‘Ettakova yuttihārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto yuttihārasampāto’’ti vuttaṃ. Yena yena saṃvaṇṇanāvisesabhūtena yuttihārasampātena suttappadesatthānaṃ yuttibhāvo vicāretabbo , so so saṃvaṇṇanāvisesabhūto yuttihārasampāto niyutto yathārahaṃ niddhāretvā yujjitabboti attho gahetabboti.
因应说「如此理聚足已圆满」,故说「已配置理聚足」。凡以某某作为赞叹特殊之理聚足,应审察经文段落义理之合理性者,彼彼作为赞叹特殊之理聚足,已配置,应如理抉择而配合之——应如是把握其义。
Iti yuttihārasampāte sattibalānurūpā racitā · 如是，依自力所能，造此「理摄集阐明」已竟。
Vibhāvanā niṭṭhitā. · 阐明完毕。
Paṇḍitehi pana…pe… gahetabboti.
然诸智者……乃至……应把握。
4. Padaṭṭhānahārasampātavibhāvanā四、词基摄集阐明
§66
66. Yena yena yuttihārasampātena suttappadesatthānaṃ yuttibhāvo ācariyena vibhāvito, amhehi ca ñāto, so yuttihārasampāto paripuṇṇo, ‘‘katamo padaṭṭhānahārasampāto’’ti pucchitabbattā ‘‘tattha katamo padaṭṭhāno hārasampāto’’ti pucchati.
凡以某某理聚足,老师已阐明经文段落义理之合理性,且我等已知者,彼理聚足已圆满。因应问「何为词根聚足」,故问「于此,何为词根聚足」。
Pucchitvā yasmiṃ suttappadese vuttāni padaṭṭhānāni nīharitāni, taṃ suttappadesaṃ nīharituṃ ‘‘tasmā rakkhitacittassa, sammāsaṅkappagocaroti gāthā’’ti vuttā. Gāthāttho vuttova. ‘‘Katame gāthātthā katamesaṃ dhammānaṃ padaṭṭhānānī’’ti pucchitabbattā ‘‘tasmā rakkhitacittassā’’tiādi vuttaṃ. ‘‘Tasmā rakkhitacittassā’’ti suttappadesassa atthabhūtā indriyesu guttadvāratā tiṇṇaṃ sucaritānaṃ padaṭṭhānaṃ nāma sucaritapāripūriyā āsannakāraṇattā. ‘‘Sammāsaṅkappagocaro’’ti suttappadesassa atthabhūtā nekkhammasaṅkappādayo sammāsaṅkappā samathassa padaṭṭhānaṃ nāma kāmacchandaādinīvaraṇavikkhambhanassa āsannakāraṇattā. ‘‘Sammādiṭṭhipurekkhāro’’ti suttappadesassa atthabhūtā kammassakatāsammādiṭṭhi ca sappaccayanāmarūpadassanasammādiṭṭhi ca vipassanāya padaṭṭhānaṃ nāma aniccānupassanādīnaṃ visesakāraṇattā. ‘‘Ñatvāna udayabbaya’’nti suttappadesassa atthabhūtā udayabbayānupassanāpaññā dassanabhūmiyā padaṭṭhānaṃ nāma paṭhamamaggādhigamassa āsannakāraṇattā. ‘‘Thinamiddhābhibhū bhikkhū’’ti suttappadesassa atthabhūtaṃ thinamiddhābhibhavanaṃ vīriyassa padaṭṭhānaṃ nāma āsannakāraṇattā. ‘‘Sabbā duggatiyo jahe’’ti suttappadesassa atthabhūtā pahātabbajahanabhāvanāya ariyamaggabhāvanāya padaṭṭhānaṃ nāma pahātabbappahānena ariyamaggabhāvanāpāripūrisambhavato.
问已,于某经文段落中所说之词根已被引出,为引出彼经文段落,故说「是故守护心者,正思惟行境」之偈颂。偈颂之义已说。因应问「何等偈颂义为何等诸法之词根」,故说「是故守护心者」等。「是故守护心者」之经文段落所表达之义——诸根守护门,名为三善行之词根,因其为善行圆满之近因。「正思惟行境」之经文段落所表达之义——出离思惟等正思惟,名为止之词根,因其为欲欲等诸盖镇伏之近因。「正见为前导」之经文段落所表达之义——业有性正见与见缘生名色正见,名为观之词根,因其为无常随观等之特殊因。「知生灭」之经文段落所表达之义——生灭随观慧,名为见地之词根,因其为初道证得之近因。「比库胜昏沉睡眠」之经文段落所表达之义——昏沉睡眠之征服,名为精进之词根,因其为近因。「舍一切恶趣」之经文段落所表达之义——应舍断之舍断修习,名为圣道修习之词根,因由应舍断之舍断而有圣道修习之圆满。
‘‘Ettakova padaṭṭhānahārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto padaṭṭhāno hārasampāto’’ti vuttaṃ. Yena yena saṃvaṇṇanāvisesabhūtena padaṭṭhānahārasampātabhūtena suttappadesatthāni padaṭṭhānāni nīharitāni, so so saṃvaṇṇanāvisesabhūto padaṭṭhānahārasampāto niyutto yathārahaṃ niddhāretvā yujjitabboti attho gahetabboti.
因应说「如此词根聚足已圆满」,故说「已配置词根聚足」。凡以某某作为赞叹特殊之词根聚足,已引出经文段落义理之词根者,彼彼作为赞叹特殊之词根聚足,已配置,应如理抉择而配合之——应如是把握其义。
Iti padaṭṭhānahārasampāte sattibalānurūpā racitā · 如是，关于近因导法汇合，已依能力所及而撰成。
Vibhāvanā niṭṭhitā. · 阐明完毕。
Paṇḍitehi pana…pe… gahetabboti.
然诸智者……乃至……应把握。
5. Lakkhaṇahārasampātavibhāvanā五、特相导法汇合的阐明
§67
67. Yena yena padaṭṭhānahārasampātena suttappadesatthāni padaṭṭhānāni ācariyena niddhāritāni, amhehi ca ñātāni, so padaṭṭhānahārasampāto paripuṇṇo, ‘‘katamo lakkhaṇahārasampāto’’ti pucchitabbattā ‘‘tattha katamo lakkhaṇo hārasampāto’’tiādi vuttaṃ. Tattha tesu desanāhārasampātādīsu soḷasasu hārasampātesu katamo saṃvaṇṇanāviseso lakkhaṇahārasampāto nāmāti pucchati.
67. 凡以某种「近因摄取法」确立了经文段落之义的近因，既已由老师加以抉择，亦已为我等所了知，则该「近因摄取法」即告圆满。由于接下来应当发问「何为相摄取法？」，故说「其中，何为相摄取法？」等语。此处，是在十六种摄取法——以宣说摄取法等为首——之中，发问：何者为名为「相摄取法」的特殊诠释方式。
‘‘Katamehi suttatthehi samānalakkhaṇā katame dhammā gahitā’’ti pucchitabbattā ‘‘tasmā’’tiādi vuttaṃ. ‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro’’ti suttappadesena vuttaṃ idaṃ rakkhaṇaṃ satindriyaṃ gahitaṃ, satindriye gahite saddhādipañcindriyāni gahitāni bhavanti indriyaṭṭhena samānalakkhaṇattā. ‘‘Sammādiṭṭhipurekkhāro’’ti suttappadesena vuttā sammādiṭṭhi gahitā, sammādiṭṭhiyā gahitāya ariyo aṭṭhaṅgiko maggo gahito bhavati. Taṃ kissa hetūti kāraṇaṃ pucchati. Pucchitvā kāraṇamāha ‘‘sammādiṭṭhito hī’’tiādinā. Sammādiṭṭhihetuto sammāsaṅkappo hi yasmā pabhavati, tasmā, sammāsaṅkappato sammāvācā hi yasmā pabhavati, tasmā, sammāvācāto sammākammanto hi yasmā pabhavati, tasmā, sammākammantato sammāājīvo hi yasmā pabhavati, tasmā, sammāājīvato sammāvāyāmo hi yasmā pabhavati, tasmā, sammāvāyāmato sammāsatihi yasmā pabhavati, tasmā, sammāsatito sammāsamādhi hi yasmā pabhavati, tasmā, sammāsamādhito sammāvimutti hi yasmā pabhavati, tasmā, sammāvimuttito sammāvimuttiñāṇadassanaṃ hi yasmā pabhavati, tasmā, ariyo aṭṭhaṅgiko maggo gahito bhavatīti.
由于应当发问「与哪些经义具有相同之相的哪些法被摄取了？」，故说「因此」等语。以「因此，对于护心者，正思惟为其行境」这一经文段落所说的「护持」，摄取了念根；念根既被摄取，则信等五根亦随之被摄取，因为它们以「根」义而具有相同之相。以「以正见为前导」这一经文段落所说的正见被摄取；正见既被摄取，则八支圣道亦随之被摄取。为何如此？此处发问其原因，发问之后，以「因为正见……」等语说明原因：因为正思惟从正见之因而生起，故如此；因为正语从正思惟而生起，故如此；因为正业从正语而生起，故如此；因为正命从正业而生起，故如此；因为正精进从正命而生起，故如此；因为正念从正精进而生起，故如此；因为正定从正念而生起，故如此；因为正解脱从正定而生起，故如此；因为正解脱智见从正解脱而生起，故如此——因此，八支圣道即告被摄取。
‘‘Ettakova lakkhaṇahārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto lakkhaṇo hārasampāto’’ti vuttaṃ. Yena yena saṃvaṇṇanāvisesabhūtena lakkhaṇahārasampātena suttappadesatthā samānalakkhaṇena gahitā bhavanti, so so saṃvaṇṇanāvisesabhūto lakkhaṇahārasampāto niyutto yathārahaṃ niddhāretvā yujjitabboti attho gahitoti.
由于应当说「相摄取法至此即告圆满」，故说「相摄取法已结束」。凡以某种作为特殊诠释方式的相摄取法，以相同之相摄取了经文段落之义，则该特殊诠释方式的相摄取法即告结束——其义为：应当依照适当的方式加以抉择、运用，如此方为已摄取。
Iti lakkhaṇahārasampāte sattibalānurūpā racitā · 如是，关于特相导法汇合，已依能力所及而撰成。
Vibhāvanā niṭṭhitā. · 阐明完毕。
Paṇḍitehi pana…pe… gahetabboti.
然而，智者们……乃至……应当摄取。
6. Catubyūhahārasampātavibhāvanā六、四重配置导法汇合的阐明
§68
68. Yena yena lakkhaṇahārasampātena suttappadesatthā samānalakkhaṇena gahitā, so lakkhaṇahārasampāto paripuṇṇo, ‘‘katamo catubyūhahārasampāto’’ti pucchitabbattā ‘‘tattha katamo catubyūho hārasampāto’’tiādi vuttaṃ. Tattha tesu desanāhārasampātādīsu soḷasasu hārasampātesu katamo saṃvaṇṇanāviseso catubyūhahārasampāto nāmāti pucchati.
68. 凡以某种相摄取法以相同之相摄取了经文段落之义，则该相摄取法即告圆满。由于接下来应当发问「何为四种配列摄取法？」，故说「其中，何为四种配列摄取法？」等语。此处，是在十六种摄取法——以宣说摄取法等为首——之中，发问：何者为名为「四种配列摄取法」的特殊诠释方式。
‘‘Katamasmiṃ sutte katame nirutyādhippāyanidānapubbāparānusandhayo niddhāritā’’ti pucchitabbattā ‘‘tasmā’’tiādi vuttaṃ. ‘‘Tasmā rakkhitacittassā’’ti suttappadese ‘‘rakkhīyate rakkhita’’nti niruttiṃ ‘‘paripālīyatī’’ti iminā pariyāyena dasseti, itisaddassa ādyatthattā ‘‘cintetīti cittaṃ, attano santānaṃ cinotīti cittaṃ, paccayehi citanti cittaṃ, cittavicittaṭṭhena cittaṃ, cittakaraṇaṭṭhena cittaṃ, rakkhitaṃ cittaṃ yassāti rakkhitacitto. Sammā saṅkappetīti sammāsaṅkappo, gāvo caranti etthāti gocaro, gocaro viyāti gocaro, sammāsaṅkappo gocaro assāti sammāsaṅkappagocaro. Sammā passatīti sammādiṭṭhi, sammādiṭṭhi purekkhāro assāti sammādiṭṭhipurekkhāro. Jānātīti ñatvāna. Udayo ca vayo ca udayabbayaṃ. Thinañca middhañca thinamiddhaṃ, abhibhavatīti abhibhū, thinamiddhaṃ abhibhūti thinamiddhābhibhū. Bhikkhatīti bhikkhū’’ti niruttipi nīharitā. Tenāha – ‘‘iti-saddo ādyattho’’ti (netti. aṭṭha. 68). Esā vuttappakārā paññatti nirutti nāmāti nīharitā.
由于应当发问「在哪部经中，抉择了哪些语源、意趣、缘起、前后连贯？」，故说「因此」等语。在「因此，对于护心者」这一经文段落中，以「被守护、被护持」来展示「护持」的语源，以「被周全守护」这一方式加以说明；又因为「iti」一词具有起首之义，故展示语源如下：「思虑，故名为心；积累自身相续，故名为心；被诸缘所彩绘，故名为心；以心之多彩义，名为心；以作心之义，名为心；其心被守护者，名为护心者。正确地思惟，故名为正思惟；牛群于此游行，故名为行境；犹如行境，故名为行境；以正思惟为其行境者，名为正思惟行境者。正确地见，故名为正见；以正见为前导者，名为正见前导者。了知，故名为已知。生起与灭去，名为生灭。昏沉与睡眠，名为昏沉睡眠；超越之，故名为超越者；超越昏沉睡眠者，名为昏沉睡眠超越者。乞食，故名为比库。」——如此，语源亦被引出。因此说「『iti』一词具有起首之义」。如此所说之种种施设，被引出为名为「语源」者。
Idha suttappadese bhagavato ko adhippāyoti ce puccheyya, ye sappurisā sabbāhi duggatīhi parimuccitukāmā bhavissanti, te sappurisā dhammacārino rakkhitacittā bhavissantīti ayaṃ adhippāyo. Ettha ‘‘tasmā rakkhitacittassā’’tiādisuttappadese bhagavato adhippāyoti nīharitabbo.
于此经文段落,若问「世尊之意趣为何」,则应导出:「凡欲从一切恶趣解脱之善士,彼等善士当行法、守护心」,此为意趣。于此「是故守护心者」等经文段落,应导出世尊之意趣。
‘‘Katamaṃ nidāna’’nti ce puccheyya, kokāliko sāriputtamoggallānesu theresu cittaṃ arakkhitvā padosayitvā mahāpadumaniraye yasmā upapanno, yasmā bhagavā ca satiārakkhena samannāgato sabbā duggatiyo jahati, tasmā ca sabbā duggatiyo jahitukāmo bhikkhu sappuriso rakkhitacitto assa bhaveyyāti nidānaṃ nīharitabbaṃ.
若问「何为因缘」,则应导出因缘:因国咖离咖于沙利子、摩嘎剌那诸长老不守护心而起嗔恚,故生于大莲华地狱;又因世尊具足念之守护而舍离一切恶趣,是故欲舍离一切恶趣之比库善士应当守护心。
‘‘Katamo pubbāparasandhī’’ti ce puccheyya, suttamhi ‘‘satiyā cittaṃ rakkhitabba’’nti yaṃ vacanaṃ vuttaṃ, tena pubbavacanena ayaṃ ‘‘tasmā rakkhitacittassa…pe… sabbā duggatiyo jahe’’ti suttappadeso anusandhi saṃsandati sametīti pubbaparānusandhi niddhāritabboti.
若问「何为前后连结」,则应确定前后连结:经中所说「应以念守护心」之语句,以此前句,此「是故守护心者……乃至……舍离一切恶趣」之经文段落随顺、相连、会合,此为前后连结之确定。
‘‘Ettakova catubyūhahārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto catubyūho hārasampāto’’ti vuttaṃ. Yena yena saṃvaṇṇanāvisesabhūtena catubyūhahārasampātena nirutyādhippāyanidānapubbāparānusandhi niddhāritabbo, so so saṃvaṇṇanāvisesabhūto catubyūhahārasampāto niyutto yathārahaṃ niddhāretvā yujjitabboti attho gahetabboti.
因应说「仅此四种庄严项链之圆满」,故说「应用四种庄严项链」。义为:凡以彼彼作为赞叹殊胜之四种庄严项链而应确定词义、意趣、因缘、前后连结者,彼彼作为赞叹殊胜之四种庄严项链应用,如理确定后应结合,此义应把握。
Iti catubyūhahārasampāte sattibalānurūpā racitā · 如此，于四重布阵诠释法的汇合中，已依能力强弱而撰述其阐明。
Vibhāvanā niṭṭhitā. · 阐明完毕。
Paṇḍitehi pana…pe… gahetabboti.
诸智者应把握……乃至……。
7. Āvaṭṭahārasampātavibhāvanā7. 回转诠释法汇合的阐明
§69
69. Yena yena catubyūhahārasampātena nirutyādhippāyanidānapubbāparānusandhayo vibhattā, so catubyūhahārasampāto paripuṇṇo, ‘‘katamo āvaṭṭahārasampāto’’ti pucchitabbattā ‘‘tattha katamo āvaṭṭo hārasampāto’’tiādi vuttaṃ. Tattha katamo saṃvaṇṇanāviseso āvaṭṭahārasampāto nāmāti pucchati.
六十九、凡以彼彼四种庄严项链而分别词义、意趣、因缘、前后连结者,彼四种庄严项链已圆满。因应问「何为回转项链」,故说「于此何为回转项链」等。于此问:「何种赞叹殊胜名为回转项链」。
‘‘Katame suttatthā kathaṃ āvaṭṭetabbā’’ti pucchitabbattā ‘‘tasmā’’tiādi vuttaṃ. Nekkhammasaṅkappasaṅkhātasammāsaṅkappabahulo kasiṇādivasena, avihiṃsāsaṅkappasaṅkhātasammāsaṅkappabahulo mettādivasena adhigatāya cittekaggatāya cittaṃ ṭhapento saṃkilesato rakkhitacitto nāma hoti, ‘‘tasmā rakkhitacittassa, sammāsaṅkappagocaro’’ti iminā rakkhitacitte vutte sati yā ekaggatā āvaṭṭetabbā, sā ayaṃ ekaggatā samatho. ‘‘Sammādiṭṭhipurekkhāro’’ti iminā sammādiṭṭhipurekkhāre vutte sati yā paññā āvaṭṭetabbā, sā ayaṃ paññā vipassanā. ‘‘Ñatvāna udayabbaya’’nti iminā udayabbayañāṇasamannāgate vutte sati yā dukkhaparijānanā āvaṭṭetabbā, sā ayaṃ dukkhaparijānanā dukkhapariññā. ‘‘Thinamiddhābhibhū bhikkhū’’ti iminā puggalādhiṭṭhānena yaṃ thinamiddhābhibhavanaṃ vuttaṃ, idaṃ thinamiddhābhibhavanaṃ samudayappahānaṃ. ‘‘Sammā duggatiyo jahe’’ti iminā yo sabbaduggatijahanasaṅkhāto anuppādo vutto, so ayaṃ anuppādo nirodho. Iti dukkhapariññāya pariññetabbaṃ dukkhasaccaṃ āvaṭṭetabbaṃ, samudayappahānena pahātabbaṃ samudayasaccaṃ āvaṭṭetabbaṃ, nirodhena nirodhasaccaṃ āvaṭṭetabbaṃ, samathavipassanāhi maggasaccaṃ āvaṭṭetabbanti imāni cattāri saccāni āvaṭṭetabbānīti.
『哪些经义应当被转入』这一问题需要被追问,因此说了『所以』等语。心多住于出离思惟——即被称为正思惟的出离寻——以遍等为方式;心多住于无害思惟——即被称为正思惟的无害寻——以慈等为方式;如此安住于所证得的心一境性,其心便名为「从染污中守护之心」。当说『所以,守护之心者,以正思惟为行境』时,其中应当被转入的那个一境性,即是此一境性——止。当说『以正见为前导』时,其中应当被转入的那个慧,即是此慧——观。当说『了知生灭』时,其中应当被转入的那个遍知苦的智,即是此遍知苦——苦遍知。当说『比库,克服昏沉睡眠』时,其中以补特伽罗为所依而说的那个克服昏沉睡眠,即是此克服昏沉睡眠——集断除。当说『正确地舍弃诸恶趣』时,其中所说的那个被称为舍弃一切恶趣的不生起,即是此不生起——灭。如此:以苦遍知,应转入应被遍知的苦谛;以集断除,应转入应被断除的集谛;以灭,应转入灭谛;以止与观,应转入道谛——这四谛即是应被转入者。
‘‘Ettakova āvaṭṭo hārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto āvaṭṭo hārasampāto’’ti vuttaṃ. Yena yena saṃvaṇṇanāvisesabhūtena āvaṭṭahārasampātena samathādayo āvaṭṭetabbā , so so saṃvaṇṇanāvisesabhūto āvaṭṭahārasampāto niyutto yathārahaṃ niddhāretvā yujjitabboti attho gahetabboti.
『转入摄取法的运用至此圆满』这一点需要被宣说,因此说了『转入摄取法的运用已完结』。其意应如此理解:凡以何种作为殊胜诠释的转入摄取法应当转入止等,该作为殊胜诠释的转入摄取法即已完结,应当各依其宜加以确定并运用。
Iti āvaṭṭahārasampāte sattibalānurūpā racitā · 如此，于回转诠释法的汇合中，已依能力强弱而撰述其阐明。
Vibhāvanā niṭṭhitā. · 阐明完毕。
Paṇḍitehi pana…pe… gahetabboti.
然而,智者们……乃至……应当理解。
8. Vibhattihārasampātavibhāvanā8. 分别诠释法汇合的阐明
§70
70. Yena yena āvaṭṭahārasampātena suttatthā āvaṭṭetabbā, so āvaṭṭahārasampāto paripuṇṇo, ‘‘katamo vibhattihārasampāto’’ti pucchitabbattā ‘‘tattha katamo vibhattihārasampāto’’tiādi vuttaṃ. Tattha katamo saṃvaṇṇanāviseso vibhattihārasampāto nāmāti pucchati.
70. 凡以何种转入摄取法应当转入经义,该转入摄取法即已圆满。因『何为分别摄取法』这一问题需要被追问,故说了『其中,何为分别摄取法』等语。此处是在追问:何为名为分别摄取法的殊胜诠释?
‘‘Katame suttatthā kattha vibhattā’’ti pucchitabbattā ‘‘tasmā rakkhitacittassā’’tiādi vuttaṃ. Yā ‘‘tasmā…pe… gocaro’’ti gāthā vuttā, tissaṃ gāthāyaṃ vutto kusalapakkho dhammo kusalapakkhena dhammena satisaṃvaro dhammo niddisitabbo vibhajitabbo, akusalapakkhena dhammena niddisitabbo vibhajitabbo.
『哪些经义在何处被分别』这一问题需要被追问,因此说了『所以,守护之心者』等语。在所说的『所以……乃至……行境』这一偈颂中,偈颂所说的善品法,应以善品法来指示、分别念防护之法;亦应以不善品法来指示、分别。
Kathaṃ? ‘‘Rakkhitacittassā’’ti padena vutto kusalapakkho satisaṃvaro dhammo ‘‘cakkhudvārasaṃvaro…pe… manodvārasaṃvaro’’ti chabbidhena kusalapakkhena dhammena niddisitabbo vibhajitabbo. ‘‘Sammāsaṅkappo’’ti padena vutto kusalapakkho sammāsaṅkappo dhammo ‘‘nekkhammasaṅkappo abyāpāda-saṅkappo avihiṃsāsaṅkappo’’ti tividhena kusalapakkhena dhammena vibhajitabbo. ‘‘Sammādiṭṭhipurekkhāro’’ti padena vuttā kusalapakkhā dhammajāti ‘‘dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminipaṭipadāya ñāṇaṃ, pubbante ñāṇaṃ, aparante ñāṇaṃ, pubbantāparante ñāṇaṃ, idappaccayatāpaṭiccasamuppannesu dhammesu ñāṇa’’nti (dha. sa. 1063) aṭṭhavidhena kusalapakkhena dhammena vibhajitabbā. ‘‘Ñatvāna udayabbaya’’nti padena vuttaṃ kusalapakkhaudayabbayañāṇaṃ dhammajātaṃ paññāsavidhena udayabbayañāṇena kusalapakkhena vibhajitabbaṃ. ‘‘Thinamiddhābhibhū’’ti padena vuttaṃ thinamiddhābhibhavanaṃ kusalapakkhaṃ dhammajātaṃ ‘‘sotāpattimaggābhibhavanaṃ sakadāgāmimaggābhibhavanaṃ anāgāmimaggābhibhavanaṃ arahattamaggābhibhavana’’nti catubbidhena kusalapakkhena vibhajitabbaṃ.
如何分别?以『守护之心者』一语所说的善品念防护之法,应以「眼门防护……乃至……意门防护」六种善品法来指示、分别。以『正思惟』一语所说的善品正思惟之法,应以「出离寻、无嗔恨寻、无害寻」三种善品法来分别。以『以正见为前导』一语所说的善品诸法,应以「苦之智、苦集之智、苦灭之智、趣苦灭之道之智、前际之智、后际之智、前后际之智、此缘性缘起诸法之智」(《法集论》第1063条)八种善品法来分别。以『了知生灭』一语所说的善品生灭智诸法,应以五十种生灭智善品来分别。以『克服昏沉睡眠』一语所说的克服昏沉睡眠之善品诸法,应以「入流道之克服、一来道之克服、不来道之克服、阿拉汉道之克服」四种善品来分别。
Satisaṃvaro kusalapakkho ‘‘lokiyo satisaṃvaro, lokuttaro satisaṃvaro’’ti dubbidhena vibhajitabboti. Lokiyo satisaṃvaro kāmāvacarovāti ekavidhena vibhajitabbo. Lokuttarā satisaṃvaro ‘‘dassanabhūmi, bhāvanābhūmī’’ti dubbidhena vibhajitabbo. Kāmāvacaro satisaṃvaro ‘‘kāyānupassanāsatisaṃvaro vedanānupassanāsatisaṃvaro cittānupassanāsatisaṃvaro dhammānupassanāsatisaṃvaro’’ti catubbidhena vibhajitabbo. Lokuttaro satisaṃvaropi tathā catubbidhena vibhajitabbo. Sammāsaṅkappasammādiṭṭhiyopi lokiyalokuttaravasena dubbidhādibhedena vibhajitabbā. Padaṭṭhānenapi padaṭṭhānahārasampāte vuttanayena vibhajitabbā.
念防护属于善的一方,应以两种方式加以分别:「世间念防护」与「出世间念防护」。世间念防护应以一种方式分别:即欲界念防护。出世间念防护应以两种方式分别:「见地」与「修习地」。欲界念防护应以四种方式分别:「身随观念防护、受随观念防护、心随观念防护、法随观念防护」。出世间念防护亦同样以四种方式分别。正思惟与正见亦应依世间与出世间之别,以两种等方式加以分别。就近因而言,亦应依近因摄持法门所说之方式加以分别。
Akusalapakkhena ‘‘arakkhitena cittenā’’ti padena vutto asaṃvaro ‘‘cakkhuasaṃvaro …pe… kāyaasaṃvaro, copanakāyaasaṃvaro, vācāasaṃvaro, manoasaṃvaro’’ti aṭṭhavidhena vibhajitabbo. ‘‘Micchādiṭṭhihatenā’’ti padena gahito micchāsaṅkappo ‘‘kāmavitakko byāpādavitakko vihiṃsāvitakko’’ti tividhena vibhajitabbo. ‘‘Micchādiṭṭhī’’ti padena vuttā micchādiṭṭhi ‘‘dukkhe aññāṇaṃ…pe…idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇa’’nti aṭṭhavidhena vibhajitabbā, dvāsaṭṭhidiṭṭhividhenapi vibhajitabbā. Thinamiddhaṃ pañcavidhena sasaṅkhārikavidhena vibhajitabbaṃ.
就不善的一方而言,以「心未受守护」一语所说的不防护,应以八种方式分别:「眼不防护……乃至……身不防护、动身不防护、语不防护、意不防护」。以「被邪见所击」一语所摄取的邪思惟,应以三种方式分别:「欲寻、嗔恨寻、伤害寻」。以「邪见」一语所说的邪见,应以八种方式分别:「于苦无知……乃至……于此缘性缘起所生诸法无知」;亦应以六十二种邪见之方式加以分别。昏沉睡眠应以五种方式,依有行之方式加以分别。
‘‘Ettakova vibhattihārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto vibhattihārasampāto’’ti vuttaṃ. Yena yena saṃvaṇṇanāvisesabhūtena vibhattihārasampātena suttappadesatthā vibhattā, so so saṃvaṇṇanāvisesabhūto vibhattihārasampāto niyuttoti yathāraha niddhāretvā yujjitabboti attho gahetabboti.
因为应当说「分别摄持法门至此已圆满」,故说「分别摄持法门已运用完毕」。凡以何种作为殊胜诠释的分别摄持法门分别了经文段落之义,该作为殊胜诠释的分别摄持法门即为已运用——其义应如此理解:应依情况加以确认并运用。
Iti vibhattihārasampāte sattibalānurūpā racitā · 如此，在分别导法汇合中，已依能力所及而作。
Vibhāvanā niṭṭhitā. · 阐明完毕。
Paṇḍitehi pana…pe… gahetabboti.
然而,智者们……应加以理解。
9. Parivattanahārasampātavibhāvanā九、转变导法汇合的阐明
§71
71. Yena yena vibhattihārasampātena suttappadesatthā vibhattā, so vibhattihārasampāto paripuṇṇo, ‘‘katamo parivattanahārasampāto’’ti pucchitabbattā ‘‘tattha katamo parivattano hārasampāto’’tiādi vuttaṃ.
71. 凡以何种分别摄持法门分别了经文段落之义,该分别摄持法门即已圆满。因为应当提问「何为转换摄持法门」,故说「其中,何为转换摄持法门」等语。
‘‘Katame suttappadesatthā kathaṃ parivattetabbā’’ti pucchitabbattā ‘‘tasmā’’tiādi vuttaṃ. Yā ‘‘tasmā…pe… gocaro’’ti gāthā vuttā, tāya gāthāya yā samathavipassanā niddhāritā, tāya samathavipassanāya bhāvitāya akusalānaṃ nirodho phalaṃ payojanaṃ hoti, pariññātaṃ dukkhaṃ hoti, samudayo pahīno hoti, maggo bhāvito hotīti parivattetabbo. Paṭipakkhena pana samathavipassanāya abhāvitāya akusalānaṃ anirodho, apariññātaṃ dukkhaṃ, samudayo appahīno, maggo abhāvito hotīti parivattetabbo.
因为应当提问「哪些经文段落之义应如何加以转换」,故说「因此」等语。所说「因此……乃至……行境」那首偈颂,由该偈颂所确立的止与观,若修习该止与观,则不善法的息灭为其果,为其利益;苦得以遍知,集得以断除,道得以修习——应如此转换。反之,若未修习止与观,则不善法不得息灭,苦不得遍知,集不得断除,道不得修习——应如此作对立面的转换。
‘‘Ettakova parivattanahārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto parivattano hārasampāto’’ti vuttaṃ. Yena yena saṃvaṇṇanāvisesabhūtena parivattanahārasampātena suttappadesatthā parivattetabbā, so so saṃvaṇṇanāvisesabhūto parivattanahārasampāto niyutto yathārahaṃ nīharitvā yujjitabboti attho gahetabboti.
由于应当说「转换摄取法至此圆满」,故说「转换摄取法已运用完毕」。其义应如此理解:凡以某种属于详解特色的转换摄取法,须转换经文段落之义者,该属于详解特色的转换摄取法,即已运用完毕,应依情况提取并加以运用。
Iti parivattanahārasampāte sattibalānurūpā racitā · 如此，在转变导法汇合中，已依能力所及而作。
Vibhāvanā niṭṭhitā. · 阐明完毕。
Paṇḍitehi pana…pe… gahetabboti.
然而,智者们……乃至……应当理解。
10. Vevacanahārasampātavibhāvanā十、同义语导法汇合的阐明
§72
72. Yena yena parivattanahārasampātena suttappadesatthā parivattetabbā, so parivattano hārasampātoti paripuṇṇo, ‘‘katamo vevacano hārasampāto’’ti pucchitabbattā ‘‘tattha katamo vevacano hārasampāto’’tiādi vuttaṃ.
72. 凡以某种转换摄取法须转换经文段落之义者,该转换摄取法即为圆满。由于应当追问「何为同义摄取法」,故说「其中何为同义摄取法」等语。
‘‘Katamesaṃ suttappadesatthānaṃ, suttapadānaṃ vā katamāni vevacanānī’’ti pucchitabbattā ‘‘tasmā’’tiādi vuttaṃ. Yā ‘‘tasmā…pe… gocaro’’ti gāthā vuttā, tāya gāthāya ‘‘rakkhitacittassā’’ti padena vuttassa cittassa, ‘‘rakkhitacittassā’’ti ettha cittassa padassa vā ‘‘cittaṃ…pe… vijānitatta’’nti yaṃ vacanaṃ vuttaṃ, idaṃ vacanaṃ vevacanaṃ, ‘‘mānasaṃ hadaya’’ntiādivacanampi (dha. sa. 17, 63) cittassa vevacanaṃ. ‘‘Sammāsaṅkappagocaro’’ti ettha sammāsaṅkappassa ‘‘nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo’’ti yaṃ vacanaṃ vuttaṃ, idaṃ vacanaṃ vevacanaṃ, ‘‘takko vitakko’’tiādi (dha. sa. 7) vacanampi sammāsaṅkappassa vevacanaṃ. ‘‘Sammādiṭṭhipurekkhāro’’ti ettha sammādiṭṭhipadassa ‘‘sammādiṭṭhi nāma paññāsatthaṃ paññākhaggo paññāratanaṃ paññāpatodo paññāpāsādo’’ti yaṃ vacanaṃ vuttaṃ, idaṃ vacanaṃ vevacanaṃ, ‘‘paññā pajānanā vicayo’’tiādi (dha. sa. 16) vacanampi sammādiṭṭhipadassa vevacanaṃ. ‘‘Thinaṃ thiyanā thiyitattaṃ cittassa, cittassa akallatā akammaññatā onāho pariyonāho antosaṅkoco’’ti (dha. sa. 1162-1163) yaṃ vacanaṃ vuttaṃ, idaṃ vacanaṃ thinassa vevacanaṃ. ‘‘Kāyassa akallatā akammaññatā kāyālasiyaṃ soppaṃ supanā suppitatta’’nti (dha. sa. 1163) yaṃ vacanaṃ vuttaṃ, idaṃ vacanaṃ middhassa vevacanaṃ. ‘‘Bhikkhako bhikkhū’’tiādikaṃ (pārā. 45; vibha. 510) yaṃ vacanaṃ vuttaṃ, idaṃ vacanaṃ bhikkhupadassa vevacanaṃ. ‘‘Duggati apāyo vinipāto vaṭṭadukkhaṃ saṃsāro’’tiādikaṃ yaṃ vacanaṃ vuttaṃ, idaṃ vacanaṃ duggatipadassa vevacanaṃ. Iti vevacanāni nīharitāni.
由于应当追问「哪些经文段落之义、或经文词句有哪些同义词」,故说「因此」等语。所说「因此……乃至……行境」那首偈颂,以该偈颂中「护心者」一词所说之「心」,或「护心者」此处「心」这一词句,所说「心……乃至……能了知之性」这一表述,此表述即为同义词;「意、心脏」等语(《法集论》第17、63条)亦为「心」的同义词。「正思惟为行境」此处,对于「正思惟」,所说「出离思惟、无嗔恨思惟、无伤害思惟」这一表述,此表述即为同义词;「寻、伺」等语(《法集论》第7条)亦为「正思惟」的同义词。「以正见为前导」此处,对于「正见」这一词句,所说「正见名为慧之矛、慧之剑、慧之宝、慧之驱策、慧之殿堂」这一表述,此表述即为同义词;「慧、了知、简择」等语(《法集论》第16条)亦为「正见」词句的同义词。所说「昏沉、昏沉性、昏沉之状态,心之不适、心之不堪用、覆盖、遍覆、内收缩」(《法集论》第1162—1163条)这一表述,此表述即为「昏沉」的同义词。所说「身之不适、身之不堪用、身之懈怠、睡眠、睡眠状态、已睡之状态」(《法集论》第1163条)这一表述,此表述即为「睡眠」的同义词。所说「乞食者、乞食者」等语(《巴拉基咖》第45条;《分别论》第510条)这一表述,此表述即为「比库」词句的同义词。所说「恶趣、堕处、苦处、轮转之苦、轮回」等语这一表述,此表述即为「恶趣」词句的同义词。如此,诸同义词已被提取出来。
‘‘Ettakova vevacanahārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto vevacano hārasampāto’’ti vuttaṃ. Yena yena saṃvaṇṇanāvisesabhūtena vevacanahārasampātena vevacanāni nīharitāni, so so saṃvaṇṇanāvisesabhūto vevacanahārasampāto niyutto yathāsambhavaṃ nīharitvā yujjitabboti attho gahitoti.
由于应当说「同义摄取法至此圆满」,故说「同义摄取法已运用完毕」。其义已如此理解:凡以某种属于详解特色的同义摄取法提取出诸同义词者,该属于详解特色的同义摄取法即已运用完毕,应依情况提取并加以运用。
Iti vevacanahārasampāte sattibalānurūpā racitā · 如是，于异说项链聚中，依才力所及而造之
Vibhāvanā niṭṭhitā. · 阐释已竟。
Paṇḍitehi pana…pe… gahetabboti.
然而,智者们……乃至……应当理解。
11. Paññattihārasampātavibhāvanā十一、施设项链聚阐释
§73
73. Yena yena vevacanahārasampātena vevacanāni niddhāritāni, so vevacanahārasampāto paripuṇṇo, ‘‘katamo paññattihārasampāto’’ti pucchitabbattā ‘‘tattha katamo paññattihārasampāto’’tiādi vuttaṃ.
73. 以何种同义词串连而确定诸同义词,该同义词串连即圆满。因应问「何为施设串连?」,故说「于此,何为施设串连?」等。
‘‘Katamā suttappadesabhūtā paññatti katamesaṃ dhammānaṃ paññattī’’ti pucchitabbattā ‘‘tasmā’’tiādi vuttaṃ. ‘‘Tasmā rakkhitacittassā’’ti paññatti satiyā padaṭṭhānassa rakkhitabbassa cittassa paññāpanato satiyā padaṭṭhānapaññatti nāma. Satiyā hi rakkhitabbaṃ cittaṃ satiyā padaṭṭhānaṃ adhiṭṭhānaṃ nāma. Tenāha aṭṭhakathāyaṃ – ‘‘adhiṭṭhahitvā rakkhantiyā satiyā rakkhiyamānaṃ cittaṃ tassā adhiṭṭhānaṃ viya hotī’’ti. ‘‘Sammāsaṅkappagocaro’’ti paññatti samathassa bhāvanāya paññāpanato samathassa bhāvanāpaññatti nāma. ‘‘Sammādiṭṭhipurekkhāro, ñatvāna udayabbaya’’nti paññatti dassanabhūmiyā nikkhepassa paññāpanato nikkhepapaññatti nāma. ‘‘Thinamiddhābhibhū bhikkhū’’ti samudayassa anavasesappahānassa paññāpanato anavasesappahānapaññatti nāma. ‘‘Sabbā duggatiyo jahe’’ti paññatti maggassa ariyamaggassa bhāvanāya paññāpanato bhāvanāpaññatti nāma.
因应问「何为经文段落性质之施设?何等诸法之施设?」,故说「是故」等。「是故心受护者」,此施设因施设念之所依处应受护之心,故名念所依处施设。念所应护之心,名为念之所依处、所依。故于注疏中说:「以确立而守护之念所守护之心,如其所依处。」「正思惟行境」,此施设因施设止之修习,故名止之修习施设。「正见为前导,知生灭」,此施设因施设见地之舍弃,故名舍弃施设。「比库胜昏沉睡眠」,此施设因施设集之无余断,故名无余断施设。「舍一切恶趣」,此施设因施设道、圣道之修习,故名修习施设。
‘‘Ettakova paññattihārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto paññattihārasampāto’’ti vuttaṃ. Yena yena saṃvaṇṇanāvisesabhūtena paññattihārasampātena paññattippabhedā niddhāritā, so so saṃvaṇṇanāvisesabhūto paññattihārasampāto niyutto yathārahaṃ niddhāretvā yujjitabboti attho gahetabboti.
因应说「仅此施设串连圆满」,故说「施设串连已结合」。以何种赞叹差别性质之施设串连而确定施设之分类,该赞叹差别性质之施设串连已结合,应如理确定而结合,应取此义。
Iti paññattihārasampāte sattibalānurūpā racitā · 如是，于施设项链聚中，依才力所及而造之
Vibhāvanā niṭṭhitā. · 阐释已竟。
Paṇḍitehi pana…pe… gahetabboti.
然诸智者……应取。
12. Otaraṇahārasampātavibhāvanā十二、下降项链聚阐释
§74
74. Yena yena paññattihārasampātena paññattippabhedā niddhāritā, so paññattihārasampāto paripuṇṇo, ‘‘katamo otaraṇo hārasampāto’’ti pucchitabbattā ‘‘tattha katamo otaraṇo hārasampāto’’tiādimāha.
74. 以何种施设串连而确定施设之分类,该施设串连即圆满。因应问「何为下降串连?」,故说「于此,何为下降串连?」等。
‘‘Tattha tissaṃ gāthāyaṃ katamāni indriyāni niddhāretvā katamehi niddhāritehi dhammehi otaratī’’ti pucchitabbattā ‘‘tasmā’’tiādi vuttaṃ. Yā ‘‘tasmā rakkhitacittassā’’tiādigāthā vuttā, tissaṃ gāthāyaṃ ‘‘tasmā…pe… purekkhāro’’ti suttappadesena sammādiṭṭhi gahitā, sammādiṭṭhiyā gahitāya pañcindriyāni saddhādipañcindriyāni gahitāni bhavanti.
因应问「于此偈中,确定何等诸根?以何等已确定之诸法而下降?」,故说「是故」等。所说「是故心受护者」等偈中,于此偈中,以「是故……前导」之经文段落取正见,正见既取,则取五根,即信等五根。
Tāniyeva saddhādipañcindriyāni vijjāya upakārattā vā padaṭṭhānattā vā vijjā bhavanti, vijjuppādā tādisāya vijjāya uppādā uppādahetuto avijjānirodho sambhavati, avijjānirodhā saṅkhāranirodho sambhavati…pe… jātinirodhā jarāmaraṇanirodho sambhavatīti. Ayaṃ otaraṇā paṭiccasamuppādena pañcindriyānaṃ otaraṇā nāma.
彼等信等五根,因对明有助益故,或因为基础故,成为明。由明生起,由如是明之生起,由生起之因故,无明灭得以成就;由无明灭,行灭得以成就……由生灭,老死灭得以成就。此摄入者,名为以缘起摄入五根。
Tāniyeva pañcindriyāni sīlakkhandhena samādhikkhandhena paññākkhandhena tīhi khandhehi saṅgahitāni bhavanti saddhāvīriyehi sīlasambhavato, satiyā ca paññānuvattakattā. Ayaṃ otaraṇā khandhehi pañcindriyānaṃ otaraṇā nāma.
彼等五根,以戒蕴、定蕴、慧蕴三蕴所摄。因信与精进生起戒故,因念随顺慧故。此摄入者,名为以蕴摄入五根。
Tāniyeva pañcindriyāni saṅkhārapariyāpannāni bhavanti. Ye saṅkhārā anāsavā bhavanti, bhavaṅgā bhavahetū no bhavanti, te anāsavā saṅkhārā dhammadhātusaṅgahitā bhavanti dhammadhātuyā antogadhattā. Ayaṃ otaraṇā dhātūhi pañcindriyānaṃ otaraṇā nāma.
彼等五根,含摄于诸行中。凡诸行为无漏者,为有分、有因而非有者,彼等无漏行含摄于法界中,因入于法界之内故。此摄入者,名为以界摄入五根。
Sā anāsavā dhammadhātu dhammāyatanapariyāpannā bhavati, yaṃ āyatanaṃ anāsavaṃ bhavati, bhavaṅgaṃ bhavahetu no bhavati. Ayaṃ otaraṇā āyatanehi dhammadhātuyā otaraṇā nāma.
彼无漏法界含摄于法处中,凡处为无漏者,为有分、有因而非有者。此摄入者,名为以处摄入法界。
‘‘Ettakova otaraṇo hārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto otaraṇo hārasampāto’’ti vuttaṃ. Yena yena saṃvaṇṇanāvisesabhūtena otaraṇahārasampātena suttappadesatthā otaritabbā, so so saṃvaṇṇanāvisesabhūto otaraṇo hārasampāto niyutto yathārahaṃ niddhāretvā yujjitabboti attho gahetabboti.
因应说『仅此摄入之串连已圆满』故,说『已配置摄入之串连』。凡以何种作为赞叹特相之摄入串连,经文段落之义应被摄入者,应如理辨别已配置之作为赞叹特相之摄入串连而应用之,此义应取。
Iti otaraṇahārasampāte sattibalānurūpā racitā · 如是，于降下项链聚中，依力能相应而造之
Vibhāvanā niṭṭhitā. · 阐明已竟。
Paṇḍitehi pana…pe… gahetabboti.
然而,诸智者……应取。
Ito paṭṭhāya ‘‘tattha katamo’’tiādianusandhyattho ca pariyosāne ‘‘niyutto’’tiādianusandhyattho ca vuttanayānusāreneva viññātabbo. Katthaci katthaci pāṭhe apākaṭaṃyeva yathābalaṃ kathayissāma.
从此以后,「于彼何者」等之贯通义,以及结尾处「相应」等之贯通义,应依已说之方式而了知。在某些某些文句中,若不明显者,我们将随力而说。
13. Sodhanahārasampātavibhāvanā十三、净化项链聚之阐明
§75
75.Yatthāti yasmiṃ pañhe. Ārambho attho suddho paripuṇṇo, so pañho niravasesato vissajjito bhavati. Yattha pañhe pana ārambho attho na suddho aparipuṇṇo koci vissajjetabbo avasiṭṭho, so pañho tāva vissajjito na bhavati.
「于何处」者,于何问。开端之义清净、圆满,该问被无余地解答。然而于何问中,开端之义不清净、不圆满,有某些应解答者残留,该问尚未被解答。
15. Parikkhārahārasampātavibhāvanā十五、装饰项链聚之阐明
§77
77.‘‘Tasmā rakkhitacittassā’’ti padena yo satisaṃvaro vutto, ayaṃ satisaṃvaro samathassa parikkhāro. ‘‘Sammāsaṅkappagocaro’’ti padena yo sammāsaṅkappo vutto, so sammāsaṅkappo vipassanāya parikkhāroti vibhajitvā yojetabbo.
以「故心守护者」之句所说之念律仪,此念律仪是止之资具。以「正思惟行境」之句所说之正思惟,该正思惟是观之资具,应如是分别而配合。
16. Samāropanahārasampātavibhāvanā十六、安立项链聚之阐明
§78
78.‘‘Tasmārakkhitacittassā’’ti padena yaṃ rakkhitacittaṃ vuttaṃ, taṃ rakkhitacittaṃ tiṇṇaṃ sucaritānaṃ kammānaṃ padaṭṭhānaṃ. Sammādiṭṭhiyā bhāvitāya ariyo aṭṭhaṅgiko maggo bhāvito bhavati ekato bhāvitabbattā, padaṭṭhānakāraṇattā ca. Tena vuttaṃ – ‘‘sammādiṭṭhito hī’’tiādi. Yassa arahato samādhivimutti bhavati, ayaṃ arahā anupādiseso puggalo, ayaṃ samādhivimutti anupādisesā nibbānadhātu.
以「故心守护者」之句所说之守护心,该守护心是三善行业之足处。正见被修习时,圣八支道被修习,因一起应修习故,因足处之原因故。因此说「从正见」等。凡阿拉汉有定解脱者,此阿拉汉是无余依人,此定解脱是无余依涅槃界。
‘‘Desanāhārasampātādiko hārasampāto yena soḷasappabhedabhāvena suttappadesatthe niddhāretvā yujjito, soḷasappabhedabhāvo kena amhehi saddahitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tena soḷasappabhedabhāvena āyasmā mahākaccāno ‘‘soḷasa…pe… sutta’’nti yaṃ vacanaṃ āha, tena vacanena soḷasappabhedabhāvo tumhehi saddahitabbo.
因应说「以教说项目集合等之项目集合,以何十六种分别之状态,于经文段落之义中确定而相应,十六种分别之状态以何被我们信受」,故说「因此说」等。以该十六种分别之状态,具寿玛哈咖吒那所说「十六……乃至……经」之言说,以该言说,十六种分别之状态应被你们信受。
‘‘Ettakova hārasampāto paripuṇṇo’’ti vattabbattā ‘‘niyutto hārasampāto’’ti vuttaṃ. Yena yena saṃvaṇṇanāvisesabhūtena desanāhārasampātena suttappadesatthā niddhāritā, so so saṃvaṇṇanāvisesabhūto desanāhārasampātādihārasampāto niyutto yathārahaṃ niddhāretvā yujjitabboti attho gahetabbo, aṭṭhakathāyañca (netti. aṭṭha. 73, 76) tathā niddhāretvā yujjitoti.
因应说「仅此项目集合圆满」,故说「相应之项目集合」。以何何殊胜赞叹性质之教说项目集合等,经文段落之义被确定,该该殊胜赞叹性质之教说项目集合等项目集合相应,应如理确定而配合,应取此义。于注疏中亦如是确定而配合。
Iti desanāhārasampātādihārasampāte sattibalānurūpā · 如是，于教示项链聚等项链聚中，依力能相应
Racitā vibhāvanā niṭṭhitā. · 所撰的阐明已完成。
Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.
然而,智者应依注疏与复注之随顺,将甚深义详细分别后受持。