5. Maṅgalasuttaṃ · 5. 吉祥经随附
Nayasamuṭṭhānavibhāvanā理路生起的阐明
§79
79. Yena yena saṃvaṇṇanāvisesabhūtena desanāhārasampātādinā hārasampātena ekasuttappadesatthā niddhāretvā vibhattā, so saṃvaṇṇanāvisesabhūto desanāhārasampātādihārasampāto paripuṇṇo, ‘‘katamaṃ nayasamuṭṭhāna’’nti pucchitabbattā ‘‘tattha katamaṃ nayasamuṭṭhāna’’ntiādi āraddhaṃ. Aṭṭhakathāyaṃ pana –‘‘evaṃ nānāsuttavasena, ekasuttavasena ca hāravicāraṃ dassetvā idāni nayavicāraṃ dassetuṃ ‘tattha katamaṃ nayasamuṭṭhāna’ntiādi āraddha’’nti (netti. aṭṭha. 79) vuttaṃ. ‘‘Tattha katamo nandiyāvaṭṭanayo’’tiādiṃ anārabhitvā ‘‘tattha katamaṃ nayasamuṭṭhāna’’ntiādiārambhane kāraṇaṃ aṭṭhakathāyaṃ vuttameva. Tattha tatthāti tesu hārādīsu yo atthanayo saṃvaṇṇanānayena niddiṭṭho, tasseva atthanayassa samuṭṭhānaṃ bhūmiṃ pucchati ‘‘katamaṃ nayasamuṭṭhāna’’nti.
以各种说法详尽地释说话语内容，及因言辞内容的详尽消减，单一经文所在处被提示而展开分解。如此则称为以详尽说法之言辞内容因详述而完整，又称“何为大纲起始”为所须问者，开示“其处何为大纲起始”等说起。此注疏云——「因涵盖多种经文及单一经文述说减少，今当示大纲考察，故启‘其处何为大纲起始’」(净观注释第七十九节)。至于“其处何为欢喜律令发起”等未曾起始者，于“其处何为大纲起始”说起时之因由，即为此注疏所明。所谓“在那里”，乃诸减少诸如此类中所指示价值大纲，即以详尽说法之纲领所示，故问“何为大纲起始”也。
Kiñcāpi saṃvaṇṇanānayā niddiṭṭhā, tathāpi atthanayasaṃvaṇṇanānayānaṃ visesassa pākaṭaṃ kātuṃ puna kathayissāma. Taṇhāavijjāhi saṃkilesapakkhassa suttatthassa catusaccayojanamukhena nayanalakkhaṇo saṃvaṇṇanāviseso ceva samathavipassanāhi vodānapakkhassa suttatthassa catusaccayojanamukhena nayanalakkhaṇo saṃvaṇṇanāviseso ca nandiyāvaṭṭo nayo nāma. Tīhi akusalamūlehi lobhādīhi saṃkilesapakkhassa suttatthassa catusaccayojanamukhena nayanalakkhaṇo saṃvaṇṇanāviseso ceva tīhi kusalamūlehi alobhādīhi vodānapakkhassa suttatthassa catusaccayojanamukhena nayanalakkhaṇo saṃvaṇṇanāviseso ca tipukkhalo nayo nāma. Catūhi subhasaññādīhi vipallāsehi sakalasaṃkilesapakkhassa suttatthassa catusaccayojanamukhena nayanalakkhaṇo saṃvaṇṇanāviseso ceva catūhi asubhasaññādīhi avipallāsehi satipaṭṭhānehi, saddhindriyehi vā vodānapakkhassa suttatthassa catusaccayojanamukhena nayanalakkhaṇo saṃvaṇṇanāviseso ca sīhavikkīḷito nayo nāmāti vuttā nayā saṃvaṇṇanānayā nāma. Tesaṃ saṃvaṇṇanānayānaṃ samuṭṭhānaṃ pucchati ‘‘katamaṃ nayasamuṭṭhāna’’nti.
而且虽已指示领域详述，然而对于说法中所表明之领域详述中特殊部分，尚将详细明晰作解说。渴爱痴为烦恼一方，其经文义乃聚四圣谛因缘所成，谓其观之标记即详尽说法特征，乃以止观观察标记，觉醒方之经义亦为显现之标记，其名曰教导方大纲。以三不善根（贪等）染污一方说法的四圣谛因缘标记，又为详尽说法特征，名为三分割纲领。以四正观假象颠倒，令诸染污说法的四圣谛因缘标记，借止观念具足与觉醒方果效，名为狮子之戏耍大纲，此即说法的详尽说法大纲。上述各类详尽说法大纲之生成，所问者即“何为大纲之起始”。
Nayā pana nānāsuttato niddhāritehi taṇhāavijjādīhi mūlapadehi catusaccayojanāya nayato anubujjhiyamāno dukkhādiattho. So hi maggañāṇaṃ nayati sampāpetīti ‘‘nayo’’ti vutto, so atthanayo nāma. Tasseva atthanayassa samuṭṭhānaṃ pucchati ‘‘katamaṃ nayasamuṭṭhāna’’nti? Tasmā catusaccayojanāya nayaggāhato nīyati anupucchīyatīti nayo, ko so? Suttatthabhūto dukkhādiko attho. Nayati maggañāṇaṃ pāpetīti vā nayo, dukkhādiko atthova. Tenāha – ‘‘anubujjhiyamāno dukkhādiattho. So hi maggañāṇaṃ nayati sampāpetīti nayo’’ti (netti. aṭṭha. 79). Samuṭṭhahanti nayā etenāti samuṭṭhānaṃ, kiṃ taṃ? Avijjātaṇhādikāraṇaṃ, taṃdīpanā saṃvaṇṇanā ca. Avijjātaṇhādinā hi dukkhādiatthanayā sambhavanti. Atha vā avijjātaṇhādīhi catusaccayojanā samuṭṭhānaṃ nāma. Tena vuttaṃ – ‘‘kiṃ pana taṃ? Taṃtaṃmūlapadehi catusaccayojanā’’ti (netti. aṭṭha. 79). Evaṃ atthe gayhamāne sati saṃvaṇṇanānayāpi gahitā honti, nayānaṃ samuṭṭhānaṃ nayasamuṭṭhānaṃ, tasmiṃ nayasamuṭṭhāne.
至于大纲由多种经文明确以渴爱痴等根本为本，因缘四圣谛缠缚所导现苦等义意而被共知，谓此导引通达为“纲领”，称为意义之导因。针对该意义导因之出现，疑问“何谓此纲领之生成”？故依四圣谛缠缚而生起，不必追问，即谓该导因为何者？其义乃说法本然之苦义。谓其导引乃至成就圣道智慧，故名纲领，即苦义也。所谓“生成”，即为生成之场所，何者为场所？即无明渴爱等缘起之因、激起之详述说法。渴爱无明等因缘使苦义纲领发生，亦或无明渴爱等产生四圣谛缠缚，故名为生成。如此云，谓此基根由本遍四圣谛缠缚所成。如此明说，因意近合，详尽说法之纲领亦共融，于纲领生起处之纲领生成，即为所问之事。
‘‘Katamaṃ nandiyāvaṭṭanayasamuṭṭhāna’’nti pucchitabbattā paṭhamaṃ nandiyāvaṭṭanayasamuṭṭhānaṃ dassetuṃ ‘‘pubbā koṭi na paññāyatī’’tiādi vuttaṃ. Nandiyāvaṭṭanayasamuṭṭhānabhūtāya avijjāya ca taṇhāya ca pubbā koṭi ‘‘asukassa buddhassa bhagavato uppajjanakāle uppannā, asukassa cakkavattino uppajjanakāle uppannā’’ti na paññāyati koṭiyā abhāvatoti yojanā. ‘‘Avijjātaṇhāsu katamā nīvaraṇaṃ, katamā saṃyojana’’nti pucchitabbattā ‘‘tattha avijjā nīvaraṇaṃ taṇhā saṃyojana’’nti vuttaṃ. Tatthāti tāsu avijjātaṇhāsu. Ādīnavapaṭicchādikattā avijjā nīvaraṇaṃ. Bhavesu saṃyojanato taṇhā saṃyojanaṃ. ‘‘Avijjānīvaraṇā sattā kathaṃ vicaranti, kathaṃ vuccanti, taṇhāsaṃyojanā sattā kathaṃ vicaranti kathaṃ vuccantī’’ti pucchitabbattā ‘‘avijjānīvaraṇā sattā’’tiādi vuttaṃ. Avijjānīvaraṇametesamatthīti avijjānīvaraṇā. Avijjāya saṃyuttā viya pavattā avijjāya abhinivisavatthūsu saṃyuttā viya pavattā sattā avijjāpakkhena vipallāsena niccādiabhinivesavatthubhūte rūpādiārammaṇe vicaranti vividhā caranti pavattanti, te niccādiabhinivisantā vicarantā sattā ‘‘diṭṭhicaritā’’ti vuccanti. Taṇhāsaṃyojanametesanti taṇhāsaṃyojanā. Taṇhāya saṃyuttā viya pavattā, taṇhāya vā ārammaṇabhūte vatthukāme saṃyuttā viya pavattā sattā taṇhāpakkhena aṭṭhasatataṇhāvicaritena ārammaṇabhūte vatthusmiṃ vicaranti pavattantīti attho.
问及“何谓欢喜律令大纲生成”时，于开始揭示欢喜律令大纲时则以“先前份额未知”等语句而答。欢喜律令大纲所缘即为无明与渴爱，故昔时“有善佛世尊初出世时所现，有贤王初出世时所现”等，谓其未被广知，故称“未觉知份额”。问“在无明渴爱上有何障碍？有何缠缚？”时答曰“于此处无明为障碍，渴爱为缠缚”。谓于彼无明渴爱者中，惧厌苦患等为无明障碍。生存中所系缠缚则为渴爱缠绕。问“无明障碍众生如何行住？渴爱缠缚众生如何行住言语？”时答“无明障碍众生……渴爱缠缚众生……”，此即无明障碍与渴爱缠缚之辨。相较而言，无明障碍者如同无明结合，渴爱缠缚者如同渴爱结合，有此缠缚之众生因妄执常乐而行为活动，各种活动持续不已，故谓此为“执见所居”。以此渴爱缠缚等为法之线索称为详尽说法纲领。其所言即所问之“何为纲领生成”。
‘‘Diṭṭhicaritā sattā kaṃ paṭipattiṃ anuyuttā viharanti, taṇhācaritā sattā kaṃ paṭipattiṃ anuyuttā viharantī’’ti pucchitabbattā ‘‘diṭṭhicaritā’’tiādi vuttaṃ. Diṭṭhicaritā sattā ito sāsanato bahiddhā pabbajitā hontāpi ‘‘sukhena adhigantabbaṃ sukhaṃ natthi, dukkhena adhigantabbaṃ sukhaṃ pana atthī’’ti manasi karontā attakilamathānuyogaṃ pañcātapādipaṭipattiṃ anuyuttā viharanti. Taṇhācaritā sattā ito sāsanato bahiddhā pabbajitā hontāpi ‘‘kāme paṭisevantā lokaṃ vaḍḍhāpentā bahuṃ puññaṃ vaḍḍhāpentī’’ti manasi karontā kāmesu kāmasukhallikānuyogaṃ paṭipattiṃ anuyuttā viharanti.
问及“执见众生如何依止行为作住，渴爱众生如何依止行为作住？”时答曰“执见众生……”。谓执见众生虽由此法外出家，然念在心中：‘须得乐果，然实无乐；须得苦果，然果在此。’故承持烦恼缠累之如五戒修行而依止。渴爱众生亦虽由此法外出家，然心作念：“欲爱享用不断增长，愈加功德增益。”故依止于欲乐小苦之行为修习而继行。
‘‘Kasmā diṭṭhicaritā tathāvidhaṃ paṭipattiṃ anuyuttā viharanti, kasmā taṇhācaritā tathāvidhaṃ paṭipattiṃ anuyuttā viharantī’’ti pucchitabbattā ‘‘tattha kiṃ kāraṇa’’ntiādi vuttaṃ. Tatthāti tattha tesu diṭṭhicaritataṇhācaritesu. Yaṃ yasmā kāraṇā viharanti, taṃ kāraṇaṃ kinti pucchati. Ito sāsanato bahiddhā yesaṃ puggalānaṃ saccavavatthānaṃ natthi, catusaccappakāsanā kuto ca atthi, samathavipassanākosallaṃ vā upasamasukhappatti vā kuto atthi, te puggalā upasamasukhassa anabhiññā viparītacetā hutvā evaṃ āhaṃsu ‘‘sukhena adhigantabbaṃ sukhaṃ natthi , dukkhena adhigantabbaṃ sukhaṃ nāma atthī’’ti. Te evaṃsaññī evaṃdiṭṭhī dukkhena sukhaṃ patthayamānā hutvā attakilamathānuyogamanuyuttā viharanti. Ito sāsanato bahiddhā yesaṃ puggalānaṃ saccavavatthānaṃ natthi, catusaccappakāsanā kuto ca atthi, samathavipassanākosallaṃ vā upasamasukhappatti vā kuto atthi, te puggalā upasamasukhassa anabhiññā viparītacetā hutvā evamāhaṃsu ‘‘yo kāme paṭisevati, so lokaṃ vaḍḍhayati, yo lokaṃ vaḍḍhayati, so bahuṃ puññaṃ pasavatī’’ti. Te evaṃsaññī evaṃdiṭṭhī kāmesu sukhasaññī hutvā kāmasukhallikānuyogaṃ anuyuttā ca viharantīti yojanā kātabbā.
问及“何以执见众生依止诸如此类之行为，而渴爱众生亦依止此类行为？”时答曰“于是彼处”，谓于执见与渴爱众生之间。因何故起此依止？彼即所问者。彼住法之外，此等众生不具四圣谛真实之状，其有静虑智慧或安乐之修习亦无由。此众生于安乐中不觉察，心意颠倒，而作此自语：“苦中须得乐，乐果实无乐”，遂依烦恼缠累而续行。彼云“苦中有乐，名为利”。此等执见及渴爱观念之众生，于欲乐习气所染，住于欲乐之小苦中，依照欲乐之习法而行，此谓简略说明。
‘‘Tathā viharantā kiṃ vaḍḍhayantī’’ti pucchitabbattā ‘‘te tadabhiññā santā rogameva vaḍḍhayantī’’ti vuttaṃ. ‘‘Tathā vaḍḍhayantā rogādīnaṃ bhesajjaṃ samathavipassanaṃ vaḍḍhayanti ki’’nti pucchitabbattā ‘‘te rogābhitunnā gaṇḍapaṭipīḷitā sallānuviddhā nirayatiracchānayonipetāsuresu ummujjanimujjāni karontā ugghātanigghātaṃ paccanubhontā rogagaṇḍasallabhesajjaṃ navindantī’’ti vuttaṃ. Attho pana aṭṭhakathāyaṃ (netti. aṭṭha. 79) vutto. ‘‘Katame saṃkilesavodānā, katame rogādayo, katamaṃ bhesajja’’nti pucchitabbattā ‘‘tattha attakilamathānuyogo’’tiādi vuttaṃ. Tatthāti tesu saṃkilesavodānarogabhesajjādīsu. Attakilamathānuyogo ca kāmasukhallikānuyogo ca saṃkileso hoti, samathavipassanā vodānaṃ hoti, attakilamathānuyogo ca rogo hoti, samathavipassanā roganigghātakabhesajjaṃ…pe... samathavipassanā salluddhāraṇabhesajjaṃ hoti.
询问『他们以何等方式增长？』时，回答说『他们凭借如实智慧，在邪病中增长』。又问『他们以何种方法增长诸病等医药？』答说『这些疾病缠绕创痍，苦恼苍老，咽痛，生呕恶心，甚至生生毁坏众恶鬼之根源，时而起伏，体证折磨，使用治病良药止痛药物而生新陈变化』。对此义理，《净除》中（注解79）说：『所谓何等为污染诸毒，何等为诸病，何为药？』云『此乃烦恼及身病之对应』。此处指污染、烦恼、疾病、药物等。凡烦恼之中有着欲乐之扰乱，称为污染；正念止观为扰乱的对治；扰乱则是病；止观修习则为对治病之良药……止观亦为解除咽痛之药物。
‘‘Katamo katamaṃ sacca’’nti pucchitabbattā ‘‘tattha saṃkileso dukkha’’ntiādi vuttaṃ. Tatthāti tesu saṃkilesādīsu saṃkileso ekadesavasena dukkhaṃ dukkhasaccaṃ hoti. Tadabhisaṅgoti tasmiṃ saṃkilese abhisaṅgo viya pavatto lokiyadhammo niravasesavasena dukkhasaccaṃ hoti. Atha vā tasmiṃ dukkhe abhisaṅgo viya pavattā taṇhā dukkhasamudayo samudayasaccaṃ hoti. Taṇhānirodho dukkhanirodho nirodhasaccaṃ hoti. Samathavipassanā dukkhanirodhagāminī paṭipadā maggasaccaṃ hoti. Imāni cattāri saccāni niddhāretvā yojetabbāni. ‘‘Tesu catūsu saccesu katamaṃ pariññeyyaṃ, katamo pahātabbo, katamo bhāvetabbo, katamo sacchikātabbo’’ti pucchitabbattā ‘‘dukkhaṃ pariññeyya’’ntiādi vuttaṃ.
问『何为何谛？』答曰『其中之污染为苦』。这意指污染等诸法，即烦恼即苦，构成苦的真谛。所谓加重，谓烦恼如波涛泛起，生灭无尽，世间法自然显现苦的实相。若烦恼增加则产生渴求，即苦的集谛。渴求止息即苦的灭谛。以正念止观正行，则是苦的灭道谛。此四圣谛须被洞察、坚固并修习。问『此四谛中，应当怎样认识、断除、修习、证悟？』答曰『必须了知苦』。
§80
80. Diṭṭhicaritataṇhācaritānaṃ attakilamathānuyogādivasena cattāri saccāni niddhāritāni, ‘‘kathaṃ diṭṭhicaritataṇhācaritānaṃ sakkāyadassane pavattibhedavasena cattāri saccāni niddhāritānī’’ti pucchitabbattā ‘‘tattha diṭṭhicaritā’’tiādi vuttaṃ. Atha vā ‘‘diṭṭhicaritataṇhācaritānaṃ sakkāyadassane katamo pavattibhedo’’ti pucchitabbattā imesaṃ sakkāyadassane ayaṃ pavattibhedoti vibhajitvā dassetuṃ ‘‘tattha diṭṭhicaritā’’tiādi vuttaṃ. Tena vuttaṃ – ‘‘idāni diṭṭhicaritataṇhācaritānaṃ sakkāyadiṭṭhidassane pavattibhedaṃ dassetuṃ ‘diṭṭhicaritā’tiādi vutta’’nti. Tatthāti tesu diṭṭhicaritataṇhācaritesu. Diṭṭhicaritā puggalā rūpaṃ ‘‘attā’’ti attato upagacchanti…pe… viññāṇaṃ ‘‘attā’’ti attato upagacchanti diṭṭhicaritānaṃ attābhinivesassa balavabhāvato, taṇhācaritā pana rūpaṃ vā ‘‘attā’’ti rūpavantaṃ attānaṃ upagacchanti attani vā rūpaṃ, rūpasmiṃ vā ‘‘attā’’ti attānaṃ upagacchanti…pe… viññāṇasmiṃ vā ‘‘attā’’ti attānaṃ upagacchanti taṇhācaritānaṃ attaniyābhinivesassa balavabhāvato. Pañcasu upādānakkhandhesu ekekaṃ nissāya catubbidhattā vīsativatthukā ayaṃ micchādiṭṭhi ‘‘sakkāyadiṭṭhī’’ti vuccati. Evaṃ diṭṭhicaritataṇhācaritānaṃ sakkāyadassane pavattibhedo viññātabboti attho.
第八十讲论述由见取行渴爱所生之烦恼扰乱中，如何以四圣谛说清其于我见断差别。问曰『如何在我见破断中说明四圣谛？』答曰『有关见取行者之我见及渴爱的内容』。进一步问『何为见取行渴爱之我见断差？』以示例分明说『见取行者认为色为我，认为自我，亦于识中执我。因我著力，渴爱者也将色执为我，将方有形色为我，或于识中执我。因渴爱之力，此种我见轮转于五取聚上，以四种分法多重存在，该错误见谓之「我见」』。故此处指见取行渴爱所生我见断差的内容。
‘‘Sakkāyadiṭṭhiyā katamo paṭipakkho’’ti pucchitabbattā ‘‘tassā paṭipakkho’’tiādi vuttaṃ. Tassā sakkāyadiṭṭhiyā pajahanavasena lokuttarā sammādiṭṭhi paṭipakkho, tassā sammādiṭṭhiyā anvāyikā anuguṇabhāvena pavattanakā dhammā ca sakkāyadiṭṭhiyā pajahanavasena paṭipakkhā bhavanti. ‘‘Katame dhammā anvāyikā’’ti pucchitabbattā ‘‘sammāsaṅkappo’’tiādi vuttaṃ. Sammāsaṅkappo…pe… sammāsamādhi ime dhammā anvāyikā honti. Ayaṃ sammādiṭṭhiādiko ariyo aṭṭhaṅgiko maggo tassā sakkāyadiṭṭhiyā paṭipakkho hoti pahāyakattā. ‘‘Te sammādiṭṭhiyādayo dhammā khandhato kittakā hontī’’ti pucchitabbattā ‘‘te tayo khandhā’’tiādi vuttaṃ. ‘‘Katamo khandho samatho, katamo khandho vipassanā’’ti pucchitabbattā ‘‘sīlakkhandho samādhikkhandho ca samatho, paññākkhandho vipassanā’’ti vuttaṃ. ‘‘Sakkāyādīsu katamo katamaṃ saccaṃ, katamo katamaṃ sacca’’nti pucchitabbattā ‘‘tattha sakkāyo’’tiādi vuttaṃ.
问『我见之反面为何？』答曰『我见弃绝即超越世俗之正见』。此处正见依我见弃绝而生，随此正见相应而起的三法，也随此我见弃绝而对立。问『何为相应法？』答曰『正思惟、正精进、正念、正定』。此乃正见八支法中之四。此一正见及相应法即为圣八正道对应我见的对治，具断除作用。问『何为我见等的法？』答曰『五蕴』。问『何蕴入定，何蕴观照？』答曰『戒定为止，慧为观』。问『我见中何为何谛？』答曰『我即是烦恼、苦真谛』。
‘‘Diṭṭhicaritataṇhācaritānaṃ sakkāyadiṭṭhitappaṭipakkhavasena cattāri saccāni niddhāritāni, kathaṃ antadvayamajjhimapaṭipadā niddhāritā’’ti vattabbattā ‘‘tattha ye rūpaṃ attato’’tiādi vuttaṃ. Tatthāti tesu diṭṭhicaritataṇhācaritesu ye diṭṭhicaritā puggalā rūpaṃ ‘‘attā’’ti attato upagacchanti…pe… viññāṇaṃ ‘‘attā’’ti attato upagacchanti. Ime diṭṭhicaritā puggalā ‘‘rūpādayo ca attā, rūpādīnañca aniccattā, attassāpi aniccattā attā ucchijjati, attā vinassati, attā paraṃ maraṇā na hotī’’ti abhinivisanato ‘‘ucchedavādino’’ti vuccanti. Ye taṇhācaritā puggalā rūpaṃ vā ‘‘attā’’ti rūpavantaṃ attānaṃ upagacchanti…pe… viññāṇaṃ vā ‘‘attā’’ti viññāṇavantaṃ attānaṃ upagacchanti. Attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ upagacchanti. Ime taṇhācaritā puggalā ‘‘rūpādīhi attā añño aññattā attā nicco sassato’’ti abhinivisanato ‘‘sassatavādino’’ti vuccanti.
论证见取行渴爱所生我见断差中四圣谛如何体现于中道。答曰『其中见取行者执色为我，执识为我。此等见者谓色识为我，倾向涅槃断灭，是断灭论者。渴爱者则执有形色为我，或执识为我，执我为不变常存，是常存论者』。
Tattha tesu ucchedavādīsassatavādīpuggalesu pavattā ucchedavādasassatavādā ubho antā antadvayapaṭipadā honti. Ayaṃ antadvayapaṭipadā saṃsārapavattanassa hetubhāvato saṃsārapavatti hoti, tassa antadvayassa paṭipajjanassa pajahanavasena majjhimapaṭipadāsaṅkhātova ariyo aṭṭhaṅgiko maggo paṭipakkho hoti pahāyakattā. Ayaṃ maggo saṃsāranivattanassa hetubhāvato saṃsāranivatti hoti. Tattha saṃsārapavattisaṃsāranivattīsu pavatti saṃsārapavatti dukkhaṃ dukkhasaccaṃ, tadabhisaṅgo tasmiṃ dukkhe abhisaṅgo taṇhā samudayo samudayasaccaṃ, taṇhānirodho dukkhanirodho nirodhasaccaṃ, ariyo aṭṭhaṅgiko maggo dukkhanirodhagāminī paṭipadā maggasaccaṃ, iti imāni cattāri saccāni niddhāritāni. ‘‘Dukkhaṃ pariññeyya’’ntiādimhi vuttanayova attho.
就断灭论者与常存论者二端，更阐述其中断差及中道。此断差本是因生死轮回之因缘起，故轮回不息。此轮回与断差涅槃相反，中道之圣八正道应舍弃彼二端，如实辨别实现四圣谛：苦为生死轮回，烦恼为苦因，烦恼消灭即苦灭，八正道为苦灭之行。故须洞察苦谛，是此论说之旨。
‘‘Ucchedasassatassa kittako pabhedo, maggassa kittako’’ti pucchitabbattā ‘‘tattha ucchedasassata’’ntiādi vuttaṃ. Tattha ucchedasassataariyamaggesu ucchedasassatadassanaṃ samāsato saṅkhepato vīsativatthukā sakkāyadiṭṭhi. Ucchedo pañcupādānakkhandhe nissāya pavattattā pañcavidho, sassatadassanaṃ ekekasmiṃ tidhā uppajjanato pannarasavidhanti vīsatividhaṃ hoti. Vitthārato dvāsaṭṭhi diṭṭhigatāni. Katamāni? Cattāro sassatavādā, cattāro ekaccasassatavādā, cattāro antānantavādā, cattāro amarāvikkhepavādā, dve adhiccasamuppannavādā, soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā, satta ucchedavādā, pañca diṭṭhadhammanibbānavādāti dvāsaṭṭhi diṭṭhigatāni veditabbāni. Vitthārato pana brahmajālasutte (dī. ni. 1.30 ādayo) āgatāni. Tesaṃ ucchedasassatadassanānaṃ tecattālīsaṃ bodhipakkhiyadhammā paṭipakkho maggo. Katame tecattālīsaṃ? ‘‘Aniccasaññā dukkhasaññā anattasaññā’’ti tisso saññā ca ‘‘pahānasaññā virāgasaññā nirodhasaññā’’ti tisso saññā cāti cha saññā ca ‘‘cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, aṭṭha maggaṅgānī’’ti tecattālīsaṃ bodhipakkhiyadhammā vipassanāvasena paṭipakkho maggo nāma.
关于“灭有世间论谓业别道”一义，当问其意时，答以“论及彼灭有世间”诸语。此处所谓灭有世间者，是指圣者道中对灭有世间显现的总摄，于约略中说，共计二十意涵，为有身见。所谓灭者，以依于五取蕴而起，故有五类灭；所谓有世间显现者，则于各有三种，如三世间中各生三类，共计十五种，合二十种。详说则有六十二种见解，应当分别了解。何者六十二？即四种永久论者，四种部分永久论者，四种无边论者，四种不死轮转论者，两种高妙自生论者，十六种有分别见者，八种无分别见者，八种非有非无见者，七种灭论者，五种现见法灭论者共六十二见。详细说见《梵网经律》（中部尼连禅经1.30及以后），其中灭有世间显现的三十四种觉支法则对应之道。此三十四分别为何？即三种观：无常观、苦观、无我观；三种观：舍观、离欲观、灭尽观；三种观：四念处、四正勤、四如意足、五根、五力、七觉支、八正道。此三十四觉支法，以观慧之力为对应之道。
‘‘Samathavasena katamo paṭipakkho’’ti vattabbattā ‘‘aṭṭha vimokkhā’’tiādi vuttaṃ. Aṭṭha vimokkhā pākaṭā. Dasa kasiṇāyatanāni samathavasena paṭipakkho maggo nāma. ‘‘Katamaṃ ñāṇaṃ katamassa dhammassa padālana’’nti pucchitabbattā ‘‘dvāsaṭṭhi diṭṭhigatānī’’tiādi vuttaṃ. Diṭṭhicarite pavattāni diṭṭhigatāni, moho. Taṇhācarite pavattāni diṭṭhigatāni, jālaṃ. Anādivasena pavatto moho. Anidhanavasena pavattaṃ jālaṃ. Aṭṭha samāpattiyo samāpajjitvā tejetvā tikkhaṃ vipassanāñāṇañca ariyamaggañāṇañcañāṇavajiraṃ nāma bodhipakkhiyadhammānaṃ ñāṇapadaṭṭhānattā. Moho ca jālañca mohajālaṃ. Padāletīti padālanaṃ, kattari yupaccayo, mohajālassa padālananti mohajālapadālanaṃ. Padālanañhi duvidhaṃ vikkhambhanapadālanaṃ samucchedapadālananti. Pubbabhāge samathavipassanāvasena vikkhambhanapadālanaṃ, maggakkhaṇe samucchedapadālanaṃ eva daṭṭhabbaṃ. Tatthāti tasmiṃ mohajāle avijjā moho, bhavataṇhā jālaṃ. Attano ādhāraṃ puggalaṃ dukkhādīsu aṭṭhasu ṭhānesu mohetīti moho. Paṭhamaṃ jālaṃ jaṭaṃ lāyitvā jaṭāvasena lāti pavattatīti jālaṃ, attani jātaṃ macchasakuṇādikaṃ lāti gaṇhāti, lāpeti gaṇhāpetīti vā jālaṃ, jālaṃ viyāti jālaṃ. Tena vuttaṃ – ‘‘atītādibhedabhinnesu rūpādīsu, sakaattabhāvādīsu ca saṃsibbanavasena pavattanato jālaṃ bhavataṇhā’’ti (netti. aṭṭha. 80). ‘‘Avijjātaṇhāhi attakilamathānuyogādīnaṃ kilesapakkhānaṃ niddhāraṇaṃ kataṃ kathaṃ kena saddahitabba’’nti vattabbattā ‘‘tena vuccati ‘pubbā koṭi na paññāyati avijjāya ca bhavataṇhāya cā’ti’’ vuttaṃ.
论到止法方式的对应道时，答曰有八解脱，此为通说。十种光明处为止法方式的道。有问“何种智慧？何法之根？”答曰有六十二种见解。见道中发生的见解，称为愚痴；欲道中发生的见解，称为疑网。愚痴无始以来流转，疑网无所终结。修八成就后鲜明而锐利的内观智慧，以及对圣道智慧锐利的判断，乃为觉支法中智慧境界的基础。愚痴和疑网亦称愚痴网。所谓断除，即断除所依。断除根据何者？即愚痴网的断除。断除分二种，一是渐进断除，一是断然断除。前者在止观结合时徐次断除，后者于入道时断除。故经有言：“无始以来各种色等依止现象中，因缘循环的轮回之网就是疑网和渴爱网。”又问“如何以无明渴爱断除烦恼等世间法？”答曰“所以称为前所未觉，无明及渴爱不可觉察。”
§81
81. ‘‘Ito sāsanato bahiddhā diṭṭhicaritataṇhācaritānaṃ paṭipadādayo niddhāritā, sāsane diṭṭhicaritataṇhācaritānaṃ paṭipadādayo kathaṃ niddhāritabbā’’ti vattabbattā ‘‘saṃkilesapakkhā suttatthā ācariyena dassitā, vodānapakkhasuttatthā kathaṃ dassitabbā’’ti vattabbattā vā ‘‘tattha diṭṭhicarito asmiṃ sāsane’’tiādi vuttaṃ. Tatthāti tesu diṭṭhicaritataṇhācaritesu. Diṭṭhicarito puggalo asmiṃ sāsane pabbajito hutvā catūsu paccayesu sallekhānusantatavutti bhavati. Kasmā? Yasmā sallekhe tibbagāravo, tasmā sallekhe tibbagāravattā. Taṇhācarito puggalo asmiṃ sāsane pabbajito hutvā sikkhānusantatavutti bhavati . Kasmā? Yasmā sikkhāya tibbagāravo, tasmā sikkhāya tibbagāravattā. Diṭṭhicarito puggalo sammattaniyāmaṃ okkamanto hutvā dhammānusārī puggalo bhavati. Kasmā? Diṭṭhiyā diṭṭhivisaye paññāsadisapavattanato. Taṇhācarito puggalo sammattaniyāmaṃ okkamanto hutvā saddhānusārī bhavati. Kasmā? Taṇhāvasena micchādhimokkhattā. Diṭṭhicarito puggalo sukhāya paṭipadāya, dandhābhiññāya ca niyyāti, sukhāya paṭipadāya, khippābhiññāya ca niyyāti sukhena kilesehi vikkhambhituṃ samatthattā. Taṇhācarito puggalo dukkhāya paṭipadāya, dandhābhiññāya ca niyyāti, dukkhāya paṭipadāya, khippābhiññāya ca niyyāti dukkhena kilesehi vikkhambhituṃ samatthattā.
关于“从此法系外缘起见；以及欲贪见法的修行法门如何确定？”亦问。“染污方面的教义依经师所说为准，善恶善解的说法如何示现？亦问。”答曰“此即指见贪渴行为者。”见道贪渴行为者于此教法中出家后，依四缘修持增强戒定慧之精进。何为四缘？以烦恼紧紧束缚，为烦恼束缚；以戒律紧紧束缚，为戒律束缚。见欲行为出家者，依修学进展持续努力。何故？因其以修学束缚。以正定调伏烦恼者，执持正见。渴爱行为出家者，依正调伏束缚而信法。何故？因渴爱致使邪解脱。见欲行为出家者，顺适修行之道，恒生热勤，智慧迅速通达圣道。渴爱行为出家者，反之，依苦法修习，热勤智慧皆滞后。
‘‘Tathā kasmā niyyātī’’ti pucchitabbattā ‘‘tattha kiṃ kāraṇaṃ ya’’ntiādi vuttaṃ. Yaṃ yena kāraṇena niyyāti, taṃ kāraṇaṃ kinti pucchati. Tassa taṇhācaritassa kāmā sukhena apariccattā hi yasmā bhavanti, tasmā kāmānaṃ sukhena apariccattattā tathā niyyāti. So taṇhācarito kāmehi vatthukāmakilesakāmehi viveciyamāno dukkhena paṭinissarati, dandhañca dhammaṃ catusaccadhammaṃ ājānāti. Yo pana ayaṃ puggalo diṭṭhicarito hoti, so ayaṃ diṭṭhicarito puggalo ādito ādimhiyeva kāmehi kilesakāmavatthukāmehi anatthiko bhavati. So diṭṭhicarito tato tehi kāmehi viveciyamāno khippañca sukhena paṭinissarati, khippañca dhammaṃ ājānāti.
问“为何如此修行者终必进入此境？”答曰“从何原因进入，所求为何？”答曰以欲乐为缘故，因此乐产生故。渴爱行为者，因欲乐不分别执着，故由乐生起；于欲乐嗜爱而生烦恼，便离苦道。且该烦恼行为有四圣谛之法相，乃禅根本佛法，所依止者。若此行为属见道者，则于最初所 欲诸染污烦恼烦恼可觉察；是见道者。彼继以分别取舍此欲乐、惟心法脉，通过仁爱转识反观自法，快速离苦，循证仿真见道之理。
‘‘Taṇhācarito dukkhāya paṭipadāya dandhābhiññāya niyyāti, diṭṭhicarito sukhāya paṭipadāya khippābhiññāya niyyātīti ekekāya paṭipadāya bhavitabba’’nti vattabbattā ‘‘dukkhāpi paṭipadā duvidhā dandhābhiññā ca khippābhiññā ca, sukhāpi paṭipadā duvidhā dandhābhiññā ca khippābhiññā cā’’ti vuttaṃ. ‘‘Evaṃ sati ekova dvīhi dvīhi paṭipadāhi niyyātīti āpajjatī’’ti vattabbattā ‘‘sattāpī’’tiādi vuttaṃ. Taṇhācaritā sattāpi duvidhā mudindriyāpi tikkhindriyāpi, diṭṭhicaritā sattāpi duvidhā mudindriyāpi tikkhindriyāpīti yojanā kātabbā. Ye taṇhācaritadiṭṭhicaritā mudindriyā bhavanti, te taṇhācaritadiṭṭhicaritā dandhañca paṭinissaranti, dandhañca dhammaṃ ājānanti. Ye taṇhācaritadiṭṭhicaritā tikkhindriyā bhavanti, te taṇhācaritadiṭṭhicaritā khippañca paṭinissaranti, khippañca dhammaṃ ājānanti, tasmā ekekasseva ekekā paṭipadā yuttāvāti. ‘‘Imāhi paṭipadāhi niyyantiyeva, na niyyiṃsu niyyissantīti āpajjeyya vattamānavibhattiyā niddiṭṭhattā’’ti vattabbattā ‘‘imā catasso’’tiādi vuttaṃ. Atītepi imāhi catūhi paṭipadāhi niyyiṃsu, paccuppannesupi niyyanti, anāgatepi niyyissantīti attho gahetabbo yathā ‘‘pabbato tiṭṭhatī’’ti.
问曰：“渴爱行为者依苦道修行，具足热智；见道者则依乐道修行，智慧快速。依此各自修行”。答曰虽依苦道修，所起慧有二种：缓智与速智；依乐道修亦有缓智与速智。言“念处即以二道分别出头”，故说。“有七种渴爱行为对应二种根本情根，及三种根本能力，见道亦然。”此乃观点集合，须把渴爱、见道所具根本情根与根本能力分别整合之义。兼见道渴爱者，彼能依苦法速离苦道，亦能依乐法速解圣法道理。故此论必各别对应其修行法门合理适应此法，谓“诸此修行法门皆当长成”言十方皆成，隽永不偏。且言“过去亦于诸此四法道修行，现今亦修，未来亦将修。”意味“即如群山巍峨坚立不停驻。”
Evanti evaṃ vuttappakārena. Ariyapuggalā catukkamaggaṃ paṭipadaṃ paññāpenti. ‘‘Kimatthaṃ paññāpentī’’ti vattabbattā ‘‘abudhajanasevitāyā’’tiādi vuttaṃ. Ayaṃ vuccati nandiyāvaṭṭassa nayassa bhūmīti taṇhāavijjānaṃ vasena saṃkilesapakkhe dvidisā catusaccayojanāpi samathavipassanānaṃ vasena vodānapakkhe dvidisā catusaccayojanāpi dassitā. Ayaṃ catubbidhā catusaccayojanā nandiyāvaṭṭassa nayassa samuṭṭhānaṃ bhūmi samuṭṭhānabhāvatoti. ‘‘Tathāvidhāya catusaccayojanāya nandiyāvaṭṭassa nayassa samuṭṭhānabhūmibhāvo kena saddahitabbo’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ.
依此前辈所说，圣者群体已立四种修行道路。问“彼等修四道所为何事？”答曰“谓接触无知之众，令其觉悟”。又言此为烦恼琐碎杂糅状态之二面，即四圣谛结锁之二种对应，藉止观修持二相之缘故。此四结锁二面，如麒麟脚印之显现；即四圣谛诸缚，因二面分别而生。问“如何说明此四结锁二面如麒麟脚印之生起？答曰‘然也’。”
§82
82. ‘‘Nandiyāvaṭṭassa nayassa samuṭṭhānabhūtā bhūmi dassitā, tassa nandiyāvaṭṭassa nayassa kattha katamā disā kittakena upaparikkhitabbā’’ti vattabbattā ‘‘veyyākaraṇesu hī’’tiādi vuttaṃ. Hi-saddo pakkhantarattho. Ye disābhūtā āhārādayo dhammā veyyākaraṇesu ‘‘kusalākusalā’’ti vuttaṃ, te disābhūtā āhārādayo dhammā duvidhena ‘‘ime akusalā dhammā saṃkilesadhammā, ime kusalā vodānadhammā’’ti duvidhena upaparikkhitabbā ālocitabbā. ‘‘Katamena duvidhenā’’ti pucchitabbattā ‘‘lokavaṭṭānusārī ca lokavivaṭṭānusārī cā’’ti vuttaṃ. ‘‘Katamaṃ vaṭṭaṃ, katamaṃ vivaṭṭa’’nti pucchitabbattā ‘‘vaṭṭaṃ nāma saṃsāro, vivaṭṭaṃ nibbāna’’nti vuttaṃ. ‘‘Saṃsārassa katamo hetū’’ti pucchitabbattā ‘‘kammakilesā hetu saṃsārassā’’ti vuttaṃ. ‘‘Katamaṃ kammaṃ nāma, cetanāyeva kammaṃ nāma kiṃ, udāhu cetasikañca phaladānasamatthāsamatthampi kammaṃ ki’’nti pucchitabbattā ‘‘tattha kamma’’ntiādi vuttaṃ. Tatthāti tesu kammakilesesu. ‘‘Taṃ kammaṃ kathaṃ kena pakārena daṭṭhabba’’nti ce vadeyya, yathā yena upacayena kataṃ kammaṃ phaladānasamatthaṃ hoti, tasmiṃ upacaye taṃ kammaṃ daṭṭhabbaṃ. ‘‘Te kilesā katamehi dhammehi niddisitabbā’’ti ce puccheyya, sabbepi kilesā catūhi vipallāsehi niddisitabbā. ‘‘Te kilesā kattha daṭṭhabbā’’ti ce puccheyya, dasavatthuke kilesapuñje te kilesā daṭṭhabbā.
82. 关于“以欢喜轮回为比喻的缘起之地显现，问欢喜轮回之地的何处何方应当依此加以详察”，这是在论述中讲到“veyyākaraṇesu hī”等语的释意。『hi-』为语尾助词。那些以方位构成的世法现象如饮食等，在经论中被分为“善恶”两类；这些基于方位的饮食诸法，要分别作为“此为不善法，染污法，此为善法，为清净法”二种予以细察说明。问“何以二分？”答曰：“依轮回观和涅槃观两法。”再问：“何为轮回，何为涅槃？”答曰：“轮回者即生死流转，涅槃者即无为寂灭。”再问：“轮回的因是什么？”答曰：“业与烦恼是轮回之因。”再问：“何谓业？唯心所造名业。比如心意等为所作所为，并产生果报的统称即业。”再问：“此处业指何？”答曰：“即各烦恼业生中所起之业。”若问：“如何可见此业？”答曰：“依据凡夫所造之业，因其作用则发生果报，故立此业为可见。”若问：“烦恼当依何法而说？”答曰：“诸烦恼皆当依四种倒乱说。”若问：“诸烦恼当从何处观见？”答曰：“见于十法集成的烦恼团块中。”
‘‘Katamāni dasa vatthūnī’’ti ce puccheyya, cattāro āhārā, cattāro vipallāsā, cattāri upādānāni, cattāro yogā, cattāro ganthā, cattāro āsavā, cattāro oghā, cattāro sallā, catasso viññāṇaṭṭhitiyo, cattāri agatigamanānīti dasa vatthūnīti veditabbāni catunnaṃ kiccavasena ekattā. Ettha ca kilesānaṃ paccayo vatthukāmopi kilesopi kilesavatthu hoti purimānaṃ purimānaṃ kilesānaṃ pacchimānaṃ pacchimānaṃ kilesānaṃ paccayabhāvato.
若问“十法为何？”答曰：“四食、四倒乱、四取、四结、四浸、四漏、四洪流、四毒谤、四识依持、四迷失移。”这十法应视为四组法中各自一合，因缘体系也包含烦恼，也就是说前半烦恼与后半烦恼相互依存，遂成有机因果之关系。
‘‘Katamo katamo katamassa katamassa vatthū’’ti pucchitabbattā ‘‘paṭhame āhāre’’tiādi vuttaṃ. Ālambitabbe paṭhame kabaḷīkārāhāre paṭhamo ‘‘rūpaṃ subha’’nti vipallāso ārammaṇakaraṇavasena pavattati. Ālambitabbe dutiye phassāhāre dutiyo ‘‘phassapaccayā vedanā sukhā’’ti vipallāso pavattati. Ālambitabbe tatiye cittāhāre tatiyo ‘‘cittaṃ nicca’’nti vipallāso pavattati, ālambitabbe catutthe manosañcetanāhāre ‘‘dhammo attā’’ti vipallāso ārammaṇakaraṇavasena pavattati. Ālambitabbe paṭhame ‘‘rūpaṃ subha’’nti vipallāso paṭhamaṃ kāmupādānaṃ ārammaṇakaraṇavasena pavattati. Sesesupi yathārahaṃ nayānusārena yojetvā attho veditabbo.
若问“何者何类何种法？”答曰：“初为饮食。于第一饮食依止的为色可爱的倒乱，由触缘起。第二饮食依止触，生心所受的乐感倒乱。第三饮食依止心，生心恒常倒乱。第四饮食依止心意，生法自我倒乱。”依止于第一“色可爱”倒乱，为第一欲取执倒乱之缘起。余余依此理据加纲领联系，以揭示其中义理。
§83
83. ‘‘Tesu āhārādīsu katamo katamassa puggalassa upakkileso’’ti vattabbattā ‘‘tattha yo cā’’tiādi vuttaṃ. Tatthāti tesu āhārādīsu, taṇhācaritadiṭṭhicaritesu vā. Taṇhācaritassa rūpavedanāsu tibbacchandarāgassa uppajjanato yo ca kabaḷīkāro āhāro, yo ca phassāhāro pavattati, ime kabaḷīkārāhāraphassāhārā taṇhācaritassa puggalassa upakkilesā bhavanti. Diṭṭhicaritassa dhammacittesu balavaattaniccābhinivesassa uppajjanato yo ca manosañcetanāhāro, yo ca viññāṇāhāro pavattati, ime manosañcetanāhāraviññāṇāhārā diṭṭhicaritassa puggalassa upakkilesā bhavanti. ‘‘Tattha yo ca asubhe subha’’ntiādīsupi vuttanayānusārena attho gahetabboti. Purimānaṃ dvinnaṃ dvinnaṃ taṇhāpadhānattā ceva taṇhāsabhāvattā ca, pacchimānaṃ dvinnaṃ dvinnaṃ diṭṭhipadhānattā ceva diṭṭhisabhāvattā cāti.
83. 关于“在这些饮食诸法中，何者为何类众生之染污”，回答：“所谓在此饮食诸法中，因渴爱、行为及见解三种作业所致而言。”于渴爱行为方面，因缘生起色受爱欲之欲，继而发生污秽饮食及触食，称为渴爱行为之染污饮食。于见解行为方面，因心意坚固执着无常法，遂致心意食与识食，称为见解行为众生之染污。还应按经论次第，分清善不善、正不正二种含意。古时谓前两法主要因依渴爱，后两法主要依见解所致。
§84
84. ‘‘Katamasmiṃ paṭhamādike āhāre katamo paṭhamādiko vipallāso pavattatī’’ti pucchitabbattā ‘‘tattha kabaḷīkāre āhāre’’tiādinā nāmavasena niyametvā pubbe vuttatthameva dasseti. ‘‘Katamasmiṃ vipallāse ṭhito katamaṃ upādiyatī’’ti pucchitabbattā ‘‘paṭhame vipallāse ṭhito’’tiādi vuttaṃ. Paṭhame vipallāse ṭhito puggalo kāme yena upādānena upādiyati, idaṃ upādānaṃ ‘‘kāmupādānaṃ nāmā’’ti vuccati. Sesesu iminā nayena yojanā kātabbā.
84. 若问“于诸饮食中，哪种饮食先行，哪种倒乱先现？”回答：“所谓污秽饮食，乃名具体指定前文所说内容。”若问“于何种倒乱下有何种取执？”答：“于第一倒乱处有取执，此取执称为欲取执。”其余相关内容，并依经义连贯说明。
‘‘Yena kāmupādānena kāmehi puggalo saṃyujjati, ayaṃ kāmupādānadhammo ‘kāmayogo’ti vuccatī’’tiādinā yojanā kātabbā. Sesānaṃ yojanatthādayo pāḷito, aṭṭhakathāto ca pākaṭā.
问：“以何等欲取执，众生与欲相结？”答曰：“此欲取执之状态称为‘欲缠结’。”其余详细结缔缘由，均于经论注疏中明辨清楚。
§85
85. ‘‘Āhārādīsu katame katamā disā’’ti pucchitabbattā ‘‘tattha imā catasso disā’’tiādi vuttaṃ. Tattha tesu āhāracatukkādīsu dasasu catukkesu paṭhamo paṭhamo kabaḷīkārāhārādiko paṭhamā disā, dutiyo dutiyo phassāhārādiko dutiyā disā, tatiyo tatiyo viññāṇāhārādiko tatiyā disā, catuttho catuttho manosañcetanāhārādiko catutthā disāti veditabbā.
85. 「饮食等中，为何种为何方？」当此应当询问，回答说：「在那里指的是这四方」。于此中的饮食等四类中的十种四类中，第一类即第一方向，是粗食等被称为第一方向；第二类即第二方向，是触食等为第二方向；第三类即第三方向，是识食等为第三方向；第四类即第四方向，是心意所食等为第四方向，须当知悉。
‘‘Tāsu catūsu disāsu tesu kabaḷīkārāhārādīsu dhammesu katame dhammā katamassa upakkilesā’’ti pucchitabbattā ime āhārādayo dhammā imassa puggalassa upakkilesāti vibhattāti dassetuṃ ‘‘tattha yo ca kabaḷīkāro āhāro…pe… ime diṭṭhicaritassa udattassa upakkilesā’’ti vuttaṃ. Aṭṭhakathāyaṃ pana – ‘‘kabaḷīkārāhāro āhārotiādi āhārādīsu ye yassa puggalassa upakkilesā, taṃ vibhajitvā dassetuṃ āraddha’’nti (netti. aṭṭha. 85) vuttaṃ. Dasannaṃ suttānanti ekadesabhūtānaṃ dasannaṃ suttānaṃ. Atthoti sabhāvadhammo. Saddattho hi asamānoti. ‘‘Byañjanameva nāna’’nti etena ca saddatthassa nānattaṃ dasseti.
「在这四方之中，那些粗食等法，何种法属何等染污？」当被问及时，此饮食类法是指该个人的染污，谓之划分，并指出说：「其一为粗食……等，此即眼见行高扬之染污。」此注疏云：「粗食等，即饮食诸法中，分别该个人之染污，应当划分而示。」（净土论注第八条第四十五句注）此曰十经者，是十一支重经之十经。意义即众法本性。所谓义多者非同，谓「别相即名义多」，以此显义多之别。
‘‘Kabaḷīkārāhārādīsu katame āhārādayo katamena vimokkhamukhena pariññaṃ pahānaṃ gacchantī’’ti pucchitabbattā ‘‘tattha yo ca kabaḷīkāro’’tiādi vuttaṃ.
「在粗食等中，何等饮食等法以何种解脱之门，能了知放弃？」当被问时，回答说：「那里所谓粗食者……」如是而说。
Itīti evaṃ vuttappakārā. Sabbeti sabbe āhārādayo dhammā lokavaṭṭānusārino bhavanti. Teti te sabbe āhārādayo dhammā. Lokāti lokato vaṭṭato. Tīhi vimokkhamukhehi aniccānupassanādīhi niyyanti.
此为以上所说之缘故。总言之，饮食等诸法悉皆随顺世间轮转而有所存在。谓世间，即随世间轮转而言，皆随三种解脱门，诸法随无常观等法而趋入灭。
§86
86. Saṃkilesapakkhe disābhūtā āhāracatukkādayo dasa catukkā dhammā ācariyena niddhāretvā dassitā, amhehi ca ñātā, ‘‘vodānapakkhe katame disābhūtā dhammā’’ti pucchitabbattā vodānapakkhe disābhūte dhamme dassetuṃ ‘‘catasso paṭipadā’’tiādi vuttaṃ. Cattāro vihārāti dibbavihārā brahmavihārā ariyavihārā āneñjavihārāti cattāro vihārā. Tesu rūpāvacarasamāpattiyo dibbavihārā, catasso appamaññāyo brahmavihārā, catasso phalasamāpattiyo ariyavihārā, catasso arūpasamāpattiyo āneñjavihārācattāro acchariyā abbhutā dhammāti mānapahānaṃ ālayasamugghāto avijjāpahānaṃ bhavūpasamoti cattāro acchariyaabbhutadhammā. Cattāri adhiṭṭhānānīti saccādhiṭṭhānaṃ cāgādhiṭṭhānaṃ paññādhiṭṭhānaṃ upasamādhiṭṭhānanti cattāri adhiṭṭhānāni. Catasso samādhibhāvanāti chandasamādhibhāvanā vīriyasamādhibhāvanā cittasamādhibhāvanā vīmaṃsāsamādhibhāvanāti catasso samādhibhāvanā. Cattārosukhabhāgiyāti indriyasaṃvaro tapo bojjhaṅgo sabbūpadhipaṭinissaggoti cattāro sukhabhāgiyā. Avasesā pākaṭā.
86. 论染污之相，则饮食四类等共十种四类法，由导师示现而示知。我们亲友当中问：「论饮食面，何为染污法？」为使示知染污法面，回答说：「四种修行门。」四种修行即于四梵行：天界梵行，梵天梵行，圣者梵行，非想非非想梵行。其中文色相成于天界梵行，四无量心成于梵天梵行，四果得成于圣者梵行，非色相成于非想非非想梵行四者，皆为希奇异常之法。谓无自尊之断，如来心之熄灭，轮回之息止，四种皆为非凡异常法。四种定志者为真实定志、布施定志、慧定志、静虑定志四定志。四种禅修即欲求定志、精进定志、心定定志、察虑定志。四种快乐因缘者为根制、苦行、觉支、弃净一切缠著之法，是四种快乐因缘。余下详显。
‘‘Catūsu catūsu paṭipadādīsu katamo paṭipadādiko paṭhamo satipaṭṭhānādiko bhavatī’’ti pucchitabbattā ‘‘paṭhamā paṭipadā paṭhamaṃ satipaṭṭhāna’’ntiādi vuttaṃ. ‘‘Paṭipadādayo paññāpadaṭṭhānādikā, satipaṭṭhānādayo pana satipadaṭṭhānādikā, tasmā ‘paṭhamā paṭipadā paṭhamaṃ satipaṭṭhāna’ntiādiyojanā kātabbā’’ti vattabbattā ‘‘paṭhamā paṭipadā bhāvitā bahulīkatā paṭhamaṃ satipaṭṭhānaṃ pūretī’’tiādi vuttaṃ, pūrakapūretabbabhāvato tathā yojanā kātabbāti adhippāyo. Atha vā ‘‘bhāvitā bahulīkatā katame paṭipadādayo katame satipaṭṭhānādike pūrentī’’ti pucchitabbattā ‘‘paṭhamā paṭipadā bhāvitā bahulīkatā paṭhamaṃ satipaṭṭhānaṃ pūretī’’tiādi vuttaṃ.
「于四四修行门中，何修行门为第一？为正念修行首？」被问时，回答说：「第一修行门即为第一正念修行。」谓修行门者，谓智慧所建立之所；正念修行门者，谓正念所建立之所。因故应连接谓「第一修行门即第一正念修行门」。又论述说：「第一修行门已被修习、广为增长，即已完成第一正念修行。」谓此应有完成与待完成之义，因而成此连接。又或问：「被修习、增长之哪些修行门，完成何等正念修行？」回答说：「第一修行门经修习、增长而完成第一正念修行。」
§87
87. ‘‘Tesu dasasu paṭipadācatukkādīsu katame dhammā katamā disā, katame dhammā katamā disā’’ti pucchitabbattā ‘‘tattha imā catasso disā paṭhamā paṭipadā, paṭhamo satipaṭṭhāno’’tiādi vuttaṃ. Tatthāti tesu dasasu paṭipadācatukkādīsu. Imā mayā vuccamānā paṭhamā paṭipadādayo disā catasso disā bhavanti.
所谓“在这十种四谛的修道中，何种法属于何方位，何种法在何处”，当问此义时，答曰：“这里所说的四方，乃是这初始的修道，第一是正念觉知”等语。这就是说，此十种四谛的修道范畴。这里所谓“这些”即指这十种修道等，是指有四个方位。
‘‘Tesu catūsu disābhūtesu paṭipadācatukkādīsu katamo disābhūto attho katamassa puggalassa bhesajja’’nti pucchitabbattā ‘‘tattha paṭhamā paṭipadā…pe… diṭṭhicaritassa udattassa bhesajja’’nti vuttaṃ.
若问“这四种方位修道中，哪一方位具有什么意义，且又是对何人具有治疗作用？”答曰“这里所说的第一修道……是对见闻身口意三业清净之人所具备的显扬疗治”。
‘‘Tesu dasasu paṭipadādicatukkesu dhammesu katamo katamo katamaṃ katamaṃ vimokkhamukha’’nti pucchitabbattā ‘‘tattha dukkhā ca paṭipadā’’tiādi vuttaṃ. Attho pana ṭīkāyaṃ vitthārena vutto pākaṭo. Saṃkilesapakkhe disābhūtā āhāracatukkādayo dasa catukkā samatikkamitabbapahātabbabhāvena niddhāritā, vodānapakkhe pana disābhūtā paṭipadācatukkādayo dasa catukkā samatikkamapahāyakabhāvena niddhāritā.
若问“在这十种四谛修道中，哪种、哪类、哪方面是通向解脱的门户？”答曰“那里所含的是苦谛以及修道等义”等语。其意在本疏中已详细阐述得很明白。所谓污染方面的，是指被形色污染的四种根本方法，十种四谛应当通过克服去除的性质而被摒除；而清净方面，则是指应当通过克服舍弃的性质而被摒除的十种四谛修道。
‘‘Tesaṃ āhāracatukkādīnaṃ dasannaṃ catukkānaṃ samatikkamanapahānasaṅkhātaṃ yaṃ vikkīḷitañca tesaṃ paṭipadācatukkādīnaṃ dasannaṃ catukkānaṃ bhāvanāsaṅkhātaṃ yaṃ vikkīḷitañca sacchikiriyāsaṅkhātaṃ yaṃ vikkīḷitañca atthi, taṃ tividhaṃ vikkīḷitaṃ katamesaṃ puggalānaṃ vikkīḷitaṃ bhavatī’’ti pucchitabbattā ‘‘tesaṃ vikkīḷita’’nti vuttaṃ. Atha vā ‘‘yathāvuttappakārehi vimokkhamukhehi ye buddhapaccekabuddhasāvakā vimucciṃsu, tesu buddhasseva vikkīḷitaṃ bhavati kiṃ, paccekabuddhasseva vikkīḷitaṃ bhavati kiṃ, sāvakasseva vikkīḷitaṃ bhavati kiṃ, udāhu sabbesaṃ buddhapaccekabuddhasāvakānaṃ vikkīḷitaṃ bhavati ki’’nti vicāraṇāya sambhavato ‘‘tesaṃ vikkīḷita’’nti vuttaṃ. Yathāvuttappakārehi vimokkhamukhehi ye buddhapaccekabuddhasāvakā mucciṃsu, tesaṃ buddhapaccekabuddhasāvakānaṃ vikkīḷitaṃ. Yaṃ āhāracatukkādīnaṃ dasannaṃ catukkānaṃ saparasantāne samatikkamanapahānañca yā paṭipadācatukkādīnaṃ dasannaṃ catukkānaṃ saparasantāne bhāvanāsampādanā, sacchikiriyāsampādanā ca atthi, idaṃ sabbaṃ vikkīḷitaṃ nāma bhavatīti attho.
若问“他们中，包含有关于这十种四谛中的三十六种摄取等事的克服舍弃，以及关于这十种四谛修道的培育和实证的体悟，这三者构成何种分别？”答曰“这是有关这些人所受的影响”。若进而问：“照所说的解脱门户，那些由佛、辟支佛和弟子们所证得的解脱中，各自的影响如何？”则应答：“在这些解脱门户中，佛、辟支佛与弟子们各自所证得的解脱，乃是这些所说的克服舍弃、修道培育和实证体悟三者之影响。此所说者，即名为‘影响’。”
‘‘Sabbesaṃ āhāracatukkādīnaṃ dasannaṃ catukkānaṃ sabbe paṭipadācatukkādayo dasa catukkā paṭipakkhā honti kiṃ, udāhu yathākkamaṃ catukkānaṃ catukkā paṭipakkhā honti ki’’nti vicāraṇāya sambhavato yathākkamaṃ catukkānaṃ catukkā paṭipakkhā honti pahātabbapahāyakabhāvenāti dassento ‘‘cattāro āhārā tesaṃ paṭipakkho catasso paṭipadā’’tiādimāha. Aṭṭhakathāyaṃ pana – ‘‘idāni āhārādīnaṃ paṭipadādīhi yena samatikkamanaṃ, taṃ nesaṃ paṭipakkhabhāvaṃ dassento ‘cattāro āhārā tesaṃ paṭipakkho catasso paṭipadā’tiādimāhā’’ti (netti. aṭṭha. 87) vuttaṃ. Tattha saṃkilesapakkhe cattāro ye āhārā niddhāritā, tesaṃ catunnaṃ āhārānaṃ vodānapakkhe yā catasso paṭipadā niddhāritā, tā catasso paṭipadā paṭipakkho āhārānaṃ pahātabbattā, paṭipadānaṃ pana pahāyakattā. Satipi āhārānaṃ appahātabbabhāve vipassanārammaṇattā āhārapaṭibaddhachandarāgappahānavasena pahātabbabhāvo vuttoti evamādiyojanā kātabbā.
其余者，即问“在这所有十种四谛中的三十六种摄受中，所有的四种类摄受彼此对应什么样的何物？”为思维察察之故，作出比对说明“以彼此相对的四种饮食为例，彼此相对的是四种修道。”因世尊注疏云：“现在观于饮食开始以前的诸修行，故称为对应；‘有四饮食，其对应为四种修道’等语。”其中，污染方面四种饮食已被定义，且对应于清净方面四种修道，故此四修道对治污染饮食，是为摒弃污染之因；而修道则是摒弃污染的工具。需结合正念持守、无欲无求断舍离饮食，于观照之中断除贪爱，方可达成舍弃。
Sīhāti sīhasadisā buddhā ca sīhasadisā paccekabuddhā ca sīhasadisā sāvakā cāti sīhasadisā visuṃ visuṃ yojetabbā. Sāvakā pana ahatarāgadosamohāpi santi, tepi ‘‘sīhā’’ti maññeyyunti taṃ nivattāpanatthaṃ ‘‘hatarāgadosamohā’’ti vuttaṃ. Hanitabbāti hatā, rāgo ca doso ca moho ca rāgadosamohā, hatā rāgadosamohā etehi sāvakehīti hatarāgadosamohā, sāvakāti yojanā kātabbā sāvakānaṃyeva byabhicārasambhavatoti. Tesaṃ sīhānaṃ buddhānaṃ, tesaṃ sīhānaṃ paccekabuddhānaṃ, tesaṃ sīhānaṃ sāvakānaṃ bhāvanā vodānapakkhe bhāvitabbānaṃ bodhipakkhiyadhammānaṃ bhāvanā vaḍḍhanā ca, sacchikiriyā vodānapakkheyeva sacchikātabbānaṃ phalanibbānānaṃ sacchikiriyā ca, byantīkiriyā saṃkilesapakkhe pahātabbānaṃ pahānasaṅkhātā byantīkiriyā ca vikkīḷitaṃ nāma bhavati.
“狮子般方，是佛、辟支佛及弟子皆应结合之猛利比喻。”但弟子亦有杀害烦恼，尽管如此，他们应当观念为“狮子”，目的是归止其杀害烦恼。所谓“杀害”，是指杀断贪瞋痴，已断此三毒者即为弟子；这里以“狮子”喻之。对此狮子，即佛、辟支佛及弟子，皆应于培育时段（励进禅定觉支）努力修习，且于实证时期当证实彼解脱涅盘实相，并弃除污染及影响，故所谓“影响”即为斩断染污而得之名。
Indriyādhiṭṭhānanti saddhindriyādīnaṃ indriyānaṃ adhiṭṭhānaṃ pavattanaṃ bhāvanā, sacchikiriyā ca. Vipariyāsānadhiṭṭhānanti vipallāsānaṃ adhiṭṭhānaṃ pahānavasena appavattanaṃ, anuppādanañca saṅkhepato vikkīḷitaṃ nāmāti gahitaṃ. Indriyāni saddhindriyādīni saddhammagocaro saddhammassa vodānapakkhassa gocaro pavattanahetūti adhippetāni. Vipariyāsā vipallāsā kilesagocaro saṃkilesapakkhassa gocaro pavattihetūti adhippetā.
『根的立处』者，即信根等诸根的确立、运作、修习，以及亲证。『颠倒的立处』者，即颠倒的确立——以断除之故而令其不运作、不生起——简而言之，此即所谓「游戏」之义的略说，如此理解。诸根，即信根等，意指以净法为所缘境，乃净法之行境，是令其运作之因。颠倒，即错乱，意指以烦恼为所缘境，乃染污法之行境，是令其运作之因。
‘‘Cattāro āhārātiādinā saṃkilesapakkhe āhāracatukkādīnaṃ dasannaṃ catukkānaṃ taṇhācaritādīnaṃ catunnaṃ puggalānaṃ upakkilesavibhāvanāmukhena yā niddhāraṇā ācariyena katā, ‘catasso paṭipadā’tiādinā ca vodānapakkhe paṭipadācatukkādīnaṃ dasannaṃ catukkānaṃ taṇhācaritādīnaṃ catunnaṃ puggalānaṃ vodānavibhāvanāmukhena yā niddhāraṇā ācariyena katā, sā ayaṃ niddhāraṇā katamassa nayassa samuṭṭhānaṃ bhūmīti vuccatī’’ti pucchitabbattā ‘‘ayaṃ vuccati sīhavikkīḷitassa nayassa bhūmī’’ti vuttaṃ. Tattha ayanti yā ayaṃ vuttanayena dvippakārā niddhāraṇā katā, sā ayaṃ dvippakārā niddhāraṇā sīhavikkīḷitassa nayassa bhūmi pavattiṭṭhānaṃ samuṭṭhānanti nayasamuṭṭhānakosallehi puggalehi vuccatīti yojanā kātabbāti.
老师以「四食」等语，在染污边，以阐明食四组等十组四组所摄的贪行者等四种人的随烦恼的方式，作了一番抉择；又以「四道」等语，在清净边，以阐明道四组等十组四组所摄的贪行者等四种人的清净的方式，作了一番抉择。由于应问『此抉择是何种析解法的基础与地盘』，故答言「此称为狮子游戏析解法的地盘」。其中，「此」者——所作的此种如上所说两类抉择，此两类抉择，是狮子游戏析解法的地盘、运作之处、生起之处——善于析解法生起的人们如此说；此义应如是贯连。
‘‘Vuttappakārāya niddhāritāya nayassa bhūmibhāvo kasmā viññāyatī’’ti vattabbattā ‘‘tenāhā’’tiādi vuttaṃ. Tena vuttappakārāya niddhāraṇāya nayabhūmibhāvena ‘‘yo neti…pe… kusalāti cā’’ti yaṃ vacanaṃ ācariyo āha, tena vacanena viññāyatīti.
由于应说『如上所说的已抉择内容，其为析解法的地盘之相，如何得知』，故说「因此，彼老师说」等语。即：由如上所述的抉择具有析解法地盘之相，故老师所说的「凡引导……乃至……善法」之语，即从此语而得知。
Sīhavikkīḷitanayabhūmi ācariyena vibhāvitā, amhehi ca ñātā, ‘‘katamā tipukkhalanayabhūmī’’ti pucchitabbattā tipukkhalanayabhūmiṃ vibhāvetukāmo ‘‘tattha ye dukkhāya paṭipadāyā’’tiādimāha. Evaṃ sati ‘‘ayaṃ saṃkileso, tīṇi akusalamūlānī’’tiādivacanameva ācariyena vattabbaṃ, kasmā pana ‘‘tattha ye dukkhāya paṭipadāyā’’tiādivacanaṃ vattabbanti? Saccaṃ, tipukkhalanayabhūmibhāvanā pana ugghaṭitaññuādipuggalattayavasena pavattā, tasmā ugghaṭitaññuādipuggalattayaṃ vibhāvetuṃ ‘‘tattha ye dukkhāya paṭipadāyā’’tiādivacanaṃ vuttaṃ. Evamapi ‘‘tattha yo sukhāya paṭipadāya khippābhiññāya niyyāti, ayaṃ ugghaṭitaññū’’tiādivacanameva vattabbaṃ , kasmā pana ‘‘tattha ye dukkhāya paṭipadāyā’’tiādivacanaṃ vattabbanti? Saccaṃ, ugghaṭitaññuādipuggalattayaṃ pana sīhavikkīḷitanayato tipukkhalanayassa niggacchanato nikkhamanato sīhavikkīḷitanayabhūmivibhāvanāyaṃ paṭipadāvibhāgato vibhāvitapuggalacatukkato niddhāritaṃ, sīhavikkīḷitanayabhūmivibhāvanāyaṃ paṭipadāvibhāgato vibhāvitaṃ puggalacatukkaṃ paṭhamaṃ vibhāvetuṃ ‘‘tattha ye dukkhāya paṭipadāyā’’tiādi vuttaṃ. Tatthāti yo paṭipadācatukko sīhavikkīḷitanayabhūmivibhāvanāyaṃ niddhārito, tasmiṃ paṭipadācatukke. Yeti ye dandhaudattā diṭṭhicaritapuggalā yathākkamaṃ sukhāya paṭipadāya dandhābhiññāya ca sukhāya paṭipadāya khippābhiññāya ca niyyanti, iti niyyakā dve puggalā ca niddhāritā. ‘‘Tesaṃ catunnaṃ puggalānaṃ katamo saṃkileso’’ti pucchitabbattā ‘‘tesaṃ catunnaṃ puggalānaṃ ayaṃ saṃkileso’’ti vissajjetuṃ ‘‘tesaṃ catunnaṃ puggalānaṃ ayaṃ saṃkileso’’tiādi vuttaṃ. Cattāro āhārā niddhāritā…pe… cattāri agatigamanāni niddhāritāni, iti ayaṃ dasavidho āhāracatukkādicatukko tesaṃ catunnaṃ puggalānaṃ saṃkileso hoti. Tesaṃ catunnaṃ puggalānaṃ saṃkileso ācariyena niddhārito, ‘‘katamaṃ vodāna’’nti pucchitabbattā ‘‘tesaṃ catunnaṃ puggalānaṃ idaṃ vodāna’’ntiādi vuttaṃ. Catasso paṭipadā niddhāritā, catasso appamāṇā niddhāritā, iti idaṃ dasavidhaṃ paṭipadācatukkādicatukkabhūtaṃ dhammajātaṃ tesaṃ catunnaṃ puggalānaṃ vodānaṃ hoti.
狮子游戏析解法的地盘，已由老师阐明，我们也已了知；由于应问『何为三跳析解法的地盘』，欲阐明三跳析解法的地盘，故说「其中，彼等行于苦道」等语。既然如此，老师应只说『此为染污，三不善根』等语便已足够，何以还要说『其中，彼等行于苦道』等语？确实，三跳析解法地盘的阐明，是依据闻一知多者等三种人而展开的，因此，为了阐明闻一知多者等三种人，方说「其中，彼等行于苦道」等语。即便如此，也应只说『其中，行于乐道而速通达者，此即闻一知多者』等语便已足够，何以还要说『其中，彼等行于苦道』等语？确实，闻一知多者等三种人，乃是从狮子游戏析解法中分出、析出三跳析解法，在阐明狮子游戏析解法地盘时，从以道之分别所阐明的四种人之中抉择而来的；为了首先阐明在狮子游戏析解法地盘阐明中以道之分别所说明的那四种人，故说「其中，彼等行于苦道」等语。「其中」者，即于在狮子游戏析解法地盘阐明中所抉择的那个道四组之中。「彼等」者，即那些迟钝者和具邪见行者，依次行于乐道而迟通达，以及行于乐道而速通达者，这样抉择出了两种人。由于应问『此四种人中，何为染污』，为了回答『此四种人之染污』，故说「此四种人之染污」等语。四食被抉择了……乃至……四种趋向邪处被抉择了，如此，此种十类的食四组等四组，便是那四种人的染污。那四种人的染污既由老师抉择完毕，由于应问『何为清净』，故说「此四种人之清净」等语。四道被抉择了，四无量被抉择了，如此，此种十类的道四组等四组所构成的法聚，便是那四种人的清净。
§88
88. ‘‘Tesu catūsu puggalesu katamo puggalo ugghaṭitaññū, katamo puggalo vipañcitaññū, katamo puggalo neyyo’’ti pucchitabbattā ‘‘tattha ye’’tiādi vuttaṃ. ‘‘Pubbepi ‘tattha ye’tiādinā cattāro puggalā niddhāritā, kasmā pana puna ‘‘tattha ye’tiādinā cattāro puggalā niddhāritā’’ti ce vadeyya? Pubbe saṃkilesavodānaṃ sāmibhāvena niddhāritā, pacchā pana ugghaṭitaññuādīnaṃ avayavānaṃ samūhabhāvena niddhāritāti visesattho gahetabbo. Tattha ye…pe… ime dve puggalāti ettha yojanattho heṭṭhā vuttasadisova. Tatthāti tesu catūsu puggalesu. Yoti udatto diṭṭhicarito. Ayanti ayaṃ niyato udatto diṭṭhicarito. Puna yoti udattova taṇhācarito ca mando diṭṭhicarito ca. Sādhāraṇāyāti dukkhāya paṭipadāya khippābhiññāya ca sukhāya paṭipadāya dandhābhiññāya ca.
88. 由于应问『此四种人中，何人是闻一知多者，何人是广说知者，何人是所引导者』，故说「其中，彼等」等语。若有人问：『先前已用「其中，彼等」等语抉择了四种人，为何又用「其中，彼等」等语再次抉择四种人？』应知其差别义如下：前者是以染污与清净的归属关系来抉择，后者则是以闻一知多者等各个部分聚合为整体的方式来抉择。「其中，彼等……乃至……此两种人」，此处的贯连义与上文所说的相同。「其中」者，即于那四种人之中。「彼」者，即精进者、具邪见行者。「此」者，即此决定的精进者、具邪见行者。又「彼」者，即精进者和贪行者，以及迟钝的邪见行者。「共通的」者，即行于苦道而速通达，以及行于乐道而迟通达。
‘‘Ugghaṭitaññuādayo tayo puggalā ācariyena niddhāritā, tesu tīsu puggalesu katamassa katamassa katamaṃ katamaṃ bhagavā upadisatī’’ti pucchitabbattā ‘‘tattha bhagavā’’tiādi vuttaṃ. Atha vā ‘‘paṭipadābhedena puggalabhedo ācariyena vibhāvito, kathaṃ desanābhedena puggalabhedo vibhāvito’’ti vattabbattā desanābhedenapi puggalabhedaṃ vibhāvetuṃ ‘‘tattha bhagavā’’tiādi vuttaṃ. Tatthāti tesu tīsu ugghaṭitaññuādīsu puggalesu. ‘‘Samathadesanāvipassanādesanābhedeneva puggalabhedo vibhāvito’’ti vattabbattā mududhammadesanātikkhadhammadesanābhedenapi puggalabhedaṃ vibhāvetuṃ ‘‘tattha bhagavā’’tiādi vuttaṃ. Sesesupi evameva anusandhyattho vattabbo.
由于应问『闻一知多者等三种人已由老师抉择，世尊向此三种人中哪一种人开示哪一种法』，故说「其中，世尊」等语。或者，由于应说『老师已以道之差别阐明了人的差别，如何以开示之差别阐明人的差别』，为了以开示之差别来阐明人的差别，故说「其中，世尊」等语。「其中」者，即于闻一知多者等三种人之中。由于应说『仅凭止的开示与观的开示之差别，便阐明了人的差别』，为了以柔软法的开示与刚猛法的开示之差别来进一步阐明人的差别，故说「其中，世尊」等语。其余各处，也应照此方式说明贯连之义。
Visuṃ visuṃ paṭipadābhedena cattāro hutvā visuṃ ca sampiṇḍitā ca paṭipadābhedena ceva desanābhedena ca tayo hontīti vibhāvetuṃ ‘‘tattha ye’’tiādiṃ puna vatvā ‘‘iti kho cattāri hutvā tīṇi bhavantī’’ti vuttaṃ. Tattha cattāri tīṇīti liṅgavipallāsaniddeso, ‘‘cattāro tayo’’ti pana pakatiliṅganiddeso kātabbova.
「全部全部因路径不同而有分别，四者成立，全部且汇聚因路径不同以及宣说不同而有三者存在。」虽反复说到「在其中者」等，终言「既有四种则有三种。」此处四者和三者为词尾变异指称。所谓“四者”乃指具象的四种；而“三者”则为抽象显明的三种，理应如此分别。
‘‘Tesaṃ tiṇṇaṃ puggalānaṃ katamo saṃkileso’’ti pucchitabbattā ‘‘tesaṃ tiṇṇaṃ puggalānaṃ ayaṃ saṃkileso’’tiādi vuttaṃ. Tattha ayaṃ saṃkilesoti ‘‘tīṇi akusalamūlāni…pe… sīlavipatti diṭṭhivipatti ācāravipattī’’ti niddhāritānaṃ akusalānaṃ dhammānaṃ iti ayaṃ samūho saṃkileso hoti. ‘‘Tesaṃ tiṇṇaṃ puggalānaṃ saṃkileso ācariyena niddhārito, kathaṃ vodānaṃ niddhāritabba’’nti vattabbattā ‘‘tesaṃ tiṇṇaṃ puggalānaṃ idaṃ vodāna’’ntiādi vuttaṃ. Tattha idaṃ vodānanti ‘‘tīṇi kusalamūlāni…pe… tīṇi vimokkhamukhāni suññataṃ animittaṃ appaṇihita’’nti niddhāritānaṃ kusaladhammānaṃ samūhabhūtaṃ iti idaṃ dhammajātaṃ vodānaṃ hoti.
当问「这三类人所受的烦恼为何？」时，回应说「此为那三类人所受的烦恼。」烦恼者，「三种不善之根……戒禁陷害、见陷害、行陷害」所规定诸不善法的总和，此为烦恼的种类。又问「这三类人所受的烦恼，由老师规定，如何称为‘毒’？」时，答曰「这三类人的这毒」等。此“毒”指「三善根……三解脱门，空无相不可取」等善法的集合，此为生法意义上的“毒”。
‘‘Vuttappakārena cattāro hutvā tayo puggalā bhavantīti ācariyena vibhāvitā, tayo hutvā kittakā puggalā bhavantī’’ti vattabbabhāvato ‘‘iti kho cattāri hutvā tīṇi bhavanti, tīṇi hutvā dve bhavanti taṇhācarito ca diṭṭhicarito cā’’tiādi vuttaṃ. Itīti heṭṭhā vuttappakārena cattāri cattāro hutvā tīṇi tayo bhavanti. Tīṇi tayo hutvā taṇhācarito ca diṭṭhicarito cāti dve puggalā bhavanti.
「宣说法门已有四种，因成三类人，此乃老师所分明，三类人中亦有居于虚名之人。」只因如此，言「既为四种则成三者，既为三则成二，其一为烦恼行者，其一为见行者」等。此根据宣说法门，四种成三类人，三类人成二种人：即烦恼行者与见行者。
‘‘Tesaṃ dvinnaṃ puggalānaṃ katamo saṃkileso’’ti vattabbabhāvato ‘‘tesaṃ dvinnaṃ puggalānaṃ ayaṃ saṃkileso’’tiādi vuttaṃ. Tattha ayaṃ saṃkilesoti ‘‘taṇhā ca avijjā ca…pe… sassatadiṭṭhi ca ucchedadiṭṭhi cā’’ti niddhāritānaṃ akusaladhammānaṃ iti ayaṃ samūho saṃkileso hoti.
当言「这两种人所受的烦恼为何？」时，应答说「此两种人所受之烦恼。」此烦恼乃指「贪欲与无明……有常见与断灭见」，是所规定之不善法的总和，成为烦恼种类。
‘‘Tesaṃ dvinnaṃ puggalānaṃ saṃkileso ācariyena niddhārito, kathaṃ vodāna’’nti vattabbabhāvato ‘‘tesaṃ dvinnaṃ puggalānaṃ idaṃ vodāna’’ntiādi vuttaṃ. Idaṃ vodānanti ‘‘samatho ca vipassanā ca…pe… saupādisesā ca nibbānadhātu, anupādisesā ca nibbānadhātū’’ti niddhāritānaṃ kusaladhammānaṃ samūhabhūtaṃ iti idaṃ dhammajātaṃ vodānaṃ hoti.
当问「此两类人所受的烦恼，由老师规定，应如何称为‘毒’？」时，答曰「此两类人的这个毒」等。此“毒”指「止与观……有余亦无余涅槃境地」等善缘法的集合，此为生法意义上的“毒”。
‘‘Tīṇi akusalamūlānī’’tiādinā saṃkilesapakkhe akusalamūlatikādīnaṃ dvinnaṃ dvādasannaṃ tikānaṃ, tiṇṇaṃ ugghaṭitaññuādipuggalānaṃ saṃkilesavibhāvanāmukhena yā niddhāraṇā katā, ‘‘tīṇi kusalamūlānī’’tiādinā vodānapakkhe kusalamūlatikādīnaṃ dvinnaṃ dvādasannaṃ tikānaṃ, tiṇṇaṃ ugghaṭitaññuādipuggalānaṃ vodānavibhāvanāmukhena yā niddhāraṇā katā, ayaṃ vuttappakāraniddhāraṇā tipukkhalassa ca nayassa, aṅkusassa ca nayassa bhūmi samuṭṭhānaṃ pavattihetu nāmāti yojetvā ‘‘taṇhā ca avijjā cā’’tiādinā saṃkilesapakkhe taṇhāavijjādukādīnaṃ pannarasannaṃ dukānaṃ, dvinnaṃ taṇhācaritadiṭṭhicaritānaṃ puggalānaṃ vodānavibhāvanāmukhena yā niddhāraṇā katā, ‘‘samatho ca vipassanā cā’’tiādinā vodānapakkhe samathavipassanādukādīnaṃ ekūnavīsatidukānaṃ, dvinnaṃ taṇhācaritadiṭṭhicaritānaṃ puggalānaṃ vodānavibhāvanāmukhena yā niddhāraṇā katā, ayaṃ vuttappakārā nandiyāvaṭṭassa nayassa bhūmītipi nīharitvā yojetabbā. Puggalādhiṭṭhānavasena hi nandiyāvaṭṭanayato sīhavikkīḷitanayassa sambhavo, sīhavikkīḷitanayato ca tipukkhalanayassa sambhavo hoti. Dhammādhiṭṭhānavasena pana sīhavikkīḷitanayato tipukkhalanayassa sambhavo, tipukkhalanayato ca nandiyāvaṭṭanayassa sambhavo hoti. Tenāha aṭṭhakathāyaṃ ‘‘ante ‘taṇhā ca avijjā cā’tiādinā samathassa nayassa bhūmi dassitā. Teneva hi ‘cattāri hutvā tīṇi bhavanti, tīṇi hutvā dve bhavantī’ti vutta’’nti (netti. aṭṭha. 88).
以「三不善根」等为烦恼侧之根本，由烦恼根本等二十二类、三种具有悟解智慧者为烦恼区分；以「三善根」等为善方侧之根本，由善根等二十二类、三种具有悟解智慧者为善区分。此宣说有法明证，为策用利钩之因缘起处，名为「贪与无明」等烦恼侧的十五种苦、两类烦恼行与见行的人的区分；又以「止与观」等为善区分，由善根二十二类等所区分的含苦之二十二类中之一类、两类烦恼行与见行人的区分，并且于此明证中破除讥诮。以法立相之理，烦恼侧破除讥诮之因缘生起；由烦恼侧破除诽谤因缘，则生法侧相破除；以法立相之理，则由烦恼侧破除诽谤故生法侧相生起。故此经疏说此处「终了显现贪与无明等为止之因缘。正因如此，言‘既为四种则三生，既为三则二生’等宣说」也(《净行义》卷八十八)。
‘‘Kasmā pana ayaṃ vuttappakārāya niddhāraṇāya tipukkhalassa ca nayassa, aṅkusassa ca nayassa bhūmibhāvo viññāyatī’’ti vattabbabhāvato ‘‘tenāhā’’tiādi vuttaṃ. Tena yathāvuttassa niddhāraṇāya bhūmibhāvena ācariyo ‘‘yo akusale…pe… disālocanenāti cā’’ti yaṃ vacanaṃ āha, tena vacanena vuttappakārāya niddhāraṇāya tipukkhala…pe… yassa bhūmibhāvo viññāyatīti attho.
“为何此处所说的此等行为作为确定标准时，标志着脚趾甲的特征，以及钩杖的特征而被知晓呢？”这是从理当论述的角度而生起的说法，是从“因此如此”及其说法起始的。由此依照前所说的确定标准，作为基础，老师说“凡是非善者……如言‘观察四方’等”，此言即是要表明所说行为作为确定标准时，脚趾甲等的特征应被知晓之义。
‘‘Ettāvatā nayasamuṭṭhānaṃ paripuṇṇaṃ hoti, aññaṃ natthī’’ti vattabbattā ‘‘niyuttaṃ nayasamuṭṭhāna’’nti vuttaṃ. Yena yena nayasamuṭṭhānena saṃkilesapakkhe vā akusalā dhammā niddhāritā , vodānapakkhe vā kusalā dhammā niddhāritā, taṃ taṃ nayasamuṭṭhānaṃ niyuttaṃ yathārahaṃ niddhāretvā yujjitabbanti attho gahetabbo.
说“诸此标志的集合圆满，无他”者，是理当说的，于是说“系联的标志集合”。由各种标志的集合，在污秽方面以非善法确定，于净洁方面以善法确定，便应将该集合全部以系联方式合理确立及结合之意，通说为理应舍受。
Nayakkamena pana saṅkhepato dassayissāmi – dve puggalā, tayo puggalā, cattāro puggalāti puggalā tikoṭṭhāsā bhavanti, catudisā, chadisā, aṭṭhadisāti disāpi tikoṭṭhāsā bhavanti. Tattha dve puggalāti taṇhācarito puggalo, diṭṭhicarito puggaloti dve puggalā bhavanti. Tayo puggalāti ugghaṭitaññupuggalo, vipañcitaññupuggalo, neyyapuggaloti tayo puggalā bhavanti. Cattāro puggalāti dukkhāpaṭipadādandhābhiññādibhedena bhinnā mudindriyo taṇhācarito puggalo, mudindriyo diṭṭhicarito puggalo, tikkhindriyo taṇhācarito puggalo, tikkhindriyo diṭṭhicarito puggaloti cattāro puggalā bhavanti. Catudisāti saṃkilesapakkhe dve dve disā, vodānapakkhe dve dve disāti catudisā bhavanti. Chadisāti saṃkilesapakkhe tisso tisso disā, vodānapakkhe tisso tisso disāti chadisā bhavanti. Aṭṭhadisāti saṃkilesapakkhe catasso catasso disā, vodānapakkhe catasso catasso disāti aṭṭhadisā bhavanti. Tesu dve dve taṇhācaritadiṭṭhicarite puggale, catudisā ca nissāya nandiyāvaṭṭanayasamuṭṭhānaṃ bhavati. Tayo ugghaṭitaññuvipañcitaññuneyyapuggale ca chadisā ca nissāya tipukkhalanayasamuṭṭhānaṃ bhavati. Dukkhāpaṭipadādandhābhiññādibhedena bhinne cattāro mudindriyataṇhācaritatikkhindriyataṇhācaritamudindriyadiṭṭhicaritatikkhindriyadiṭṭhicarite puggale ca aṭṭhadisā ca nissāya sīhavikkīḷitanayasamuṭṭhānaṃ bhavati . Ekekasmiṃ nayasamuṭṭhāne vibhajite disālocanaaṅkusanayasamuṭṭhānānipi vibhajitāni bhavanti.
关于标志之作用，我将简略说明——有两种人，有三种人，有四种人，分为三组，每一组划于四方（三方、六方、八方亦称为三组）。其中两人者，即干渴行为的人与有见行为的人两种身形。三人者为开慧人、分别慧人、应舍去之人。四人者则因痛苦行、正见等分别，分为四类人，包括心根锐利之干渴行为者、心根锐利之有见行为者、心根钝拙之干渴行为者、心根钝拙之有见行为者。四方即在污秽方面有两两四方，于净洁方面亦有两两四方构成四方。六方于污秽方面有三三六方，于净洁方面亦有三三六方。八方于污秽方面有四四八方，于净洁方面亦有四四八方。于污秽方面的两两干渴与有见行为的人成立四方，开智慧、分别智慧、应舍去等三人在六方成组，因苦行等分别的四人在八方成组。在各标志集合中，被划分为由观察、方向、钩杖集合所分立者。
‘‘Kathaṃ nandiyāvaṭṭanayasamuṭṭhānaṃ bhavatī’’ti ce vadeyya? ‘‘Taṇhā ca avijjā ca ahirikañca anottappañca assati ca asampajaññañca ayonisomanasikāro ca kosajjañca dovacassañca ahaṃkāro ca mamaṃkāro ca assaddhā ca pamādo ca asaddhammassavanañca asaṃvaro ca abhijjhā ca byāpādo ca nīvaraṇañca saṃyojanañca kodho ca upanāho ca makkho ca paḷāso ca issā ca maccherañca māyā ca sāṭheyyañca sassatadiṭṭhi ca ucchedadiṭṭhi cā’’ti (netti. 88) dukadukavasena desito ayaṃ disābhūto akusaladhammasamūho dvinnaṃ taṇhācaritadiṭṭhicaritānaṃ puggalānaṃ saṃkileso hotīti saṃkilesapakkhe saṃkilesasāmaññabhāvena yojetvā ‘‘imesu pannarasasu dukadukavasena desitesu disābhūtesu akusaladhammesu katamo akusaladhammo katamassa puggalassa disā’’ti manasāva disādhammabhāvena oloketvā ‘‘ayaṃ ayaṃ paṭhamo paṭhamo akusaladhammo taṇhācaritassa puggalassa saṃkilesapakkhe paṭhamā disā nāma, ayaṃ ayaṃ dutiyo dutiyo akusaladhammo diṭṭhicaritassa puggalassa saṃkilesapakkhe dutiyā disā nāmā’’ti visuṃ visuṃ yojetvā samudayasaccadukkhasaccāni yathārahaṃ nīharitvā vibhajitabbadhammasabhāvo ca yena saṃvaṇṇanāvisesena dassito, so saṃvaṇṇanāviseso ca nandiyāvaṭṭanayasamuṭṭhānaṃ bhavati, tassa olokanā ca yena saṃvaṇṇanāvisesena dassitā, so saṃvaṇṇanāviseso ca disālocananayasamuṭṭhānaṃ bhavati, tathā oloketvā disāvisesabhūtassa dhammavisesassa puggalānaṃ nayanañca yena saṃvaṇṇanāvisesena nayati, so saṃvaṇṇanāviseso ca aṅkusanayasamuṭṭhānaṃ bhavati.
若问“如何形成干渴行为的集合？”答言：“干渴、无明、无耻、无惭、贪欲、不正念、邪思惟、贪婪、自我执著、无信、懈怠、不合戒律之听闻、不节制、妄欲、嗔恨、瞋恨、懒散、嫉妒、谄合、恒常见、断灭见等。”（净灭经88）此集合如苦乐并存，却是恶法的集合，是干渴行为与有见行为之两类人身上的污秽。依污秽方面的通俗属性予以汇合，于这十五耻辱恶法中谁为何种恶法？依观察法分别，称“此谓干渴行为者的第一恶法，名为污秽方面的第一方；此谓有见行为者的第二恶法，名为污秽方面的第二方”，如是详述中调伏诸苦集谛之法而分类，称其为干渴行为之集合。通过观察之法所显现的分类，则称为观察方向行为的集合；再由此以领导诸人的观察法指引，称为钩杖的集合。
‘‘Samatho ca vipassanā ca, hirī ca ottappañca, sati ca sampajaññañca, yonisomanasikāro ca vīriyārambho ca, sovacassañca dhamme ñāṇañca anvaye ñāṇañca, khaye ñāṇañca anuppāde ñāṇañca, saddhā ca appamādo ca, saddhammassavanañca saṃvaro ca, anabhijjhā ca abyāpādo ca, rāgavirāgā ca cetovimutti, avijjāvirāgā ca paññāvimutti, abhisamayo ca appicchatā ca, santuṭṭhi ca akkodho ca, anupanāho ca amakkho ca, apaḷāso ca issāpahānañca macchariyappahānañca vijjā ca, vimutti ca saṅkhatārammaṇo ca vimokkho, asaṅkhatārammaṇo ca vimokkho, saupādisesā ca nibbānadhātu, anupādisesā ca nibbānadhātū’’ti (netti. 88) tikadukavasena desitaṃ idaṃ disābhūtaṃ kusalasamūhadhammajātaṃ dvinnaṃ taṇhācaritadiṭṭhicaritānaṃ puggalānaṃ vodānaṃ hotīti vodānapakkhe vodānasāmaññabhāvena yojetvā ‘‘imesu ekūnavīsatiyā dukadukavasena vā desitesu disābhūtesu dhammesu katamo katamo kusaladhammo katamassa katamassa puggalassa disā’’ti manasāva disādhammabhāvena oloketvā ‘‘ayaṃ paṭhamo paṭhamo kusaladhammo taṇhācaritassa puggalassa vodānapakkhe paṭhamā disā nāma, ayaṃ dutiyo dutiyo kusaladhammo diṭṭhicaritassa puggalassa vodānapakkhe dutiyā disā nāmā’’ti visuṃ visuṃ yojetvā maggasaccanirodhasaccāni yathārahaṃ nīharitvā vibhajitabbadhammabhāvo ca yena saṃvaṇṇanāvisesena dassito, so saṃvaṇṇanāviseso ca nandiyāvaṭṭanayasamuṭṭhānaṃ bhavati, tassa olokanā ca yena saṃvaṇṇanāvisesena dassitā, so saṃvaṇṇanāviseso ca disālocananayasamuṭṭhānaṃ bhavati, tathā oloketvā disāvisesabhūtassa dhammavisesassa puggalānaṃ nayanañca yena saṃvaṇṇanāvisesena nayati, so saṃvaṇṇanāviseso ca aṅkusanayasamuṭṭhānaṃ bhavati.
“止与观，羞与惭，念与正智，善思惟与精进，正语与法知，得灭与生灭之智，信与慎重，律制与禁制，无贪无嗔，无爱无恨，心之解脱，无明绝灭智慧解脱，证得无欲清净解脱，满足与无瞋恚，无怒无怨，无谄无贪，无妄语，无杂语，离欲离嗔，智慧自在，三种涅槃界，具有余漏涅槃、无余漏涅槃。”（净灭经88）此为三恶门对立、逐渐清净之善法集合，是干渴行为与有见行为者的净行。依净洁方面通俗属性予以汇合，在二十九净法中，何者何为净法？依观察法分别，“此为干渴行为者的净行，属于净洁方面第一方；此为有见行为者的净行，属于净洁方面第二方。”如是详述四圣谛等教理后分类，称为干渴行为净行的集合。通过观察显现的分类称为观察方向行为的集合，由此以领导众人的观察法指引，称为钩杖的集合。
‘‘Kathaṃ tipukkhalanayasamuṭṭhānaṃ bhavatī’’ti ce puccheyya, ‘‘tīṇi akusalamūlāni – lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ. Tīṇi duccaritāni – kāyaduccaritaṃ , vacīduccaritaṃ, manoduccaritaṃ. Tayo akusalavitakkā – kāmavitakko, byāpādavitakko, vihiṃsāvitakko. Tisso akusalasaññā – kāmasaññā, byāpādasaññā, vihiṃsāsaññā. Tisso viparītasaññā – niccasaññā, sukhasaññā, attasaññā. Tisso vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Tisso dukkhatā – dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā. Tayo aggī – rāgaggi, dosaggi, mohaggi. Tayo sallā – rāgasallo, dosasallo, mohasallo. Tisso jaṭā – rāgajaṭā, dosajaṭā, mohajaṭā. Tisso akusalūpaparikkhā – akusalaṃ kāyakammaṃ , akusalaṃ vacīkammaṃ, akusalaṃ manokammaṃ. Tisso vipattiyo – sīlavipatti, diṭṭhivipatti, ācāravipattī’’ti (netti. 88) tikavasena desito ayaṃ disābhūto akusaladhammasamūho tiṇṇaṃ ugghaṭitaññuvipañcitaññuneyyapuggalānaṃ saṃkileso hotīti saṃkilesapakkhe saṃkilesasāmaññabhāvena yojetvā ‘‘imesu dvādasasu tikatikavasena desitesu disābhūtesu akusaladhammesu katamo katamo akusalo dhammo katamassa katamassa puggalassa disā’’ti manasāva disādhammabhāvena oloketvā ‘‘ayaṃ ayaṃ paṭhamo paṭhamo akusaladhammo ugghaṭitaññupuggalassa saṃkilesapakkhe paṭhamā disā nāma. Ayaṃ ayaṃ dutiyo dutiyo akusaladhammo vipañcitaññupuggalassa saṃkilesapakkhe dutiyā disā nāma. Ayaṃ ayaṃ tatiyo tatiyo akusaladhammo neyyassa puggalassa saṃkilesapakkhe tatiyā disā nāmā’’ti visuṃ visuṃ yojetvā samudayasaccadukkhasaccāni yathārahaṃ nīharitvā vibhajitabbadhammasabhāvo ca yena saṃvaṇṇanāvisesena dassito. So saṃvaṇṇanāviseso ca tipukkhalanayasamuṭṭhānaṃ bhavati. Tassa olokanā ca yena saṃvaṇṇanāvisesena dassitā, so saṃvaṇṇanāviseso ca disālocananayasamuṭṭhānaṃ bhavati tathā oloketvā disāvisesabhūtassa dhammavisesassa puggalānaṃ nayanañca yena saṃvaṇṇanāvisesena nayati, so saṃvaṇṇanāviseso aṅkusanayasamuṭṭhānaṃ bhavati.
若问“如何形成脚趾甲标志的集合？”答言：“三种非善根本——贪为非善根本，嗔为非善根本，痴为非善根本。三恶行——身恶行、语恶行、心恶行。三恶思——欲思、嗔思、害思。三恶见——欲见、嗔见、害见。三相感受——苦感受、乐感受、非苦非乐感受。三苦性——苦苦性、行苦性、变苦性。三火——贪火、嗔火、痴火。三火花——贪火花、嗔火花、痴火花。三痴——贪痴、嗔痴、痴痴。三不善器官相——身不善业、语不善业、心不善业。三恶业果——戒背果、见背果、行背果。”（净灭经88）此乃三者开慧、分别慧、应舍去三类人的非善法集合，是污秽的集合。依污秽方面的通俗属性合并，在此十二类非善标志中谁为何种非善法者？依观察法分别称：“此为开慧人的第一非善法的污秽方面第一方；此为分别慧人的第二非善法的污秽方面第二方；此为应舍者的第三非善法污秽方面第三方。”以此详述四圣谛等教法后分类的法性。这种分类便是脚趾甲标志的集合，且通过观察的分类表现而成立观察方向行为的集合，再由观察法引导众人，便是钩杖的集合。
‘‘Tīṇi kusalamūlāni – alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ. Tīṇi sucaritāni – kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ. Tayo kusalavitakkā – nekkhammavitakko, abyāpādavitakko, avihiṃsāvitakko. Tayo samādhī – savitakko savicāro samādhi, avitakko vicāramatto samādhi, avitakko avicāro samādhi. Tisso kusalasaññā – nekkhammasaññā, abyāpādasaññā, avihiṃsāsaññā. Tisso aviparītasaññā – aniccasaññā, dukkhasaññā, anattasaññā. Tisso kusalūpaparikkhā – kusalaṃ kāyakammaṃ, kusalaṃ vacīkammaṃ, kusalaṃ manokammaṃ. Tīṇi soceyyāni – kāyasoceyyaṃ, vacīsoceyyaṃ, manosoceyyaṃ. Tisso sampattiyo – sīlasampatti, samādhisampatti, paññāsampatti . Tisso sikkhā – adhisīlasikkhā, adhicittasikkhā , adhipaññāsikkhā. Tayo khandhā – sīlakkhandho, samādhikkhandho, paññākkhandho. Tīṇi vimokkhamukhāni – suññataṃ, animittaṃ, appaṇihita’’nti (netti. 88) tikatikavasena desitaṃ idaṃ disābhūtaṃ kusalasamūhadhammajātaṃ tiṇṇaṃ ugghaṭitaññuvipañcitaññuneyyapuggalānaṃ vodānaṃ hotīti vodānapakkhe vodānasāmaññabhāvena yojetvā ‘‘imesu dvīsu dvādasasu tikatikavasena desitesu disābhūtesu kusaladhammesu katamo katamo kusaladhammo katamassa katamassa puggalassa disā’’ti manasāva disādhammabhāvena oloketvā ‘‘ayaṃ ayaṃ paṭhamo paṭhamo kusaladhammo ugghaṭitaññupuggalassa vodānapakkhe paṭhamā disā nāma. Ayaṃ ayaṃ dutiyo dutiyo kusalo dhammo vipañcitaññupuggalassa vodānapakkhe dutiyā disā nāma. Ayaṃ ayaṃ tatiyo tatiyo kusaladhammo neyyapuggalassa vodānapakkhe tatiyā disā nāmā’’ti visuṃ visuṃ disābhāvena yojetvā maggasaccanirodhasaccāni yathārahaṃ nīharitvā vibhajitabbadhammasabhāvo ca yena saṃvaṇṇanāvisesena dassito. So saṃvaṇṇanāviseso ca tipukkhalanayasamuṭṭhānaṃ bhavati. Tassa olokanā ca yena saṃvaṇṇanāvisesena dassitā, so saṃvaṇṇanāviseso ca disālocananayasamuṭṭhānaṃ bhavati. Tathā oloketvā disāvisesabhūtassa dhammassa puggalānaṃ nayanañca yena saṃvaṇṇanāvisesena nayati, so saṃvaṇṇanāviseso ca aṅkusanayasamuṭṭhānaṃ bhavati.
三种善根为：不贪是善根，不嗔是善根，不痴是善根。三种正行为：身行正行、语行正行、意行正行。三种善念头：出离念头、无嗔念头、不伤害念头。三种定境：有念有观定、无念观定、无念无观定。三种善观念：出离观念、无嗔观念、不伤害观念。三种无反观念：无常观念、苦观念、无我观念。三种善事察察：善身业、善语业、善意业。三种应清净者：身应清净、语应清净、意应清净。三种功德具足：戒德功德、定德功德、慧德功德。三种修学：深戒修学、深心修学、深慧修学。三蕴为：戒蕴、定蕴、慧蕴。三种解脱门为：空无相解脱、无相解脱、非系缚解脱。如此这般，以三种阶段分别宣说，针对了由三种善法所生起之方向，为三种开启慧解脱、分别断除、依慧度脱的圣贤人物之示现语言。依此视之，开显第一善法属于开启慧解脱人群的方向称为第一方向。第二善法属于分别慧解脱人群的方向称为第二方向。第三善法属于应舍慧解脱人群的方向称为第三方向。此依诸方向连结佛法中的圣谛、道谛、灭谛适当收摄，彰显法性，表达手段达三重差别。以此观照，此三重差别即为三种慧眼生起之总和。由此观照、彰显诸方向差别之法，领导众生的慧眼者，亦是以此三重差别为戒策之所依者。
‘‘Kathaṃ sīhavikkīḷitanayasamuṭṭhāna’’nti ce puccheyya, ‘‘cattāro āhārā, cattāro vipallāsā, cattāri upādānāni, cattāro yogā, cattāro ganthā, cattāro āsavā, cattāro oghā, cattāro sallā, catasso viññāṇaṭṭhitiyo, cattāri agatigamanānī’’ti (netti. 87) catukkacatukkavasena desito ayaṃ disābhūto catukko catukko akusaladhammo ‘‘dukkhāya paṭipadāya dandhābhiññāya niyyakassa mudindriyassa taṇhācaritassa ca dukkhāya paṭipadāya khippābhiññāya niyyakassa tikkhindriyassa taṇhācaritassa ca sukhāya paṭipadāya dandhābhiññāya niyyakassa mudindriyassa diṭṭhicaritassa ca sukhāya paṭipadāya khippābhiññāya niyyakassa tikkhindriyassa diṭṭhicaritassa cā’’ti catunnaṃ puggalānaṃ saṃkilesoti saṃkilesapakkhe saṃkilesasāmaññabhāvena yojetvā ‘‘imesu catukkacatukkavasena desitesu dasasu catukkesu dhammesu katamo katamo akusaladhammo katamassa katamassa puggalassa disā’’ti manasāva saṃkilesapakkhe disādhammabhāvena oloketvā ‘‘ayaṃ ayaṃ paṭhamo paṭhamo akusaladhammo dukkhāya paṭipadāya dandhābhiññāya niyyakassa mudindriyassa taṇhācaritassa puggalassa paṭhamā disā nāma. Ayaṃ ayaṃ dutiyo dutiyo akusaladhammo dukkhāya paṭipadāya khippābhiññāya niyyakassa tikkhindriyassa taṇhācaritassa puggalassa dutiyā disā nāma. Ayaṃ ayaṃ tatiyo tatiyo akusaladhammo sukhāya paṭipadāya dandhābhiññāya niyyakassa mudindriyassa diṭṭhicaritassa puggalassa tatiyā disā nāma. Ayaṃ ayaṃ catuttho catuttho akusaladhammo sukhāya paṭipadāya khippābhiññāya niyyakassa tikkhindriyassa diṭṭhicaritassa puggalassa catutthā disā nāmā’’ti visuṃ visuṃ disābhāvena yojetvā, samudayasaccadukkhasaccāni yathārahaṃ nīharitvā, vibhajitabbadhammasabhāvo ca yena saṃvaṇṇanāvisesena dassito. So saṃvaṇṇanāviseso ca sīhavikkīḷitanayasamuṭṭhānaṃ bhavati. Tassa olokanā ca yena saṃvaṇṇanāvisesena dassitā, so saṃvaṇṇanāviseso ca disālocananayasamuṭṭhānaṃ bhavati. Tathā oloketvā disāvisesabhūtassa dhammassa puggalānaṃ nayanañca yena saṃvaṇṇanāvisesena nayati, so saṃvaṇṇanāviseso ca aṅkusanayasamuṭṭhānaṃ bhavati.
若问何为猿猴戏弄之集？答四食、四倒错、四取、四联结、四漏、四波涛、四声响、四识所依、四非去处。此以四乘四，共十六，称为方向恶法。此恶法依苦道，侵染认识，强使可控五根中包含暴虐行为之渴欲；依苦道，快速侵染认识，强使可控三根中夹带暴欲行为；依乐道，侵染认识，强使显见三根中谋欲行为；依乐道，快速侵染认识，夹带谋欲行为。以此十六恶法连结名为杂染，依杂染角度观之：“此第一恶法谛是依苦道中侵染认识，五根夹藏暴虐渴欲行为者，称为第一方向。第二恶法谛依苦道快速侵染三根夹藏暴虐渴欲行者，称为第二方向。第三恶法谛依乐道侵染五根夹藏谋欲行者，称为第三方向。第四恶法谛依乐道快速侵染三根夹藏谋欲行者，称为第四方向。”以此诸方向加总，依四谛中的苦集显然表述，彰显法性，此三重差别即为猿猴戏弄障碍生起之集。如此观览，以此三重差别开显，则此差别亦成识相障碍之总和。依法引导众生眼识，令其依此差别而导，则此三重差别亦成筹策之所依。
‘‘Catasso paṭipadā, cattāro satipaṭṭhānā, cattāri jhānāni, cattāro vihārā, cattāro sammappadhānā, cattāro acchariyā abbhutā dhammā, cattāri adhiṭṭhānāni, catasso samādhibhāvanā, cattāro sukhabhāgiyā dhammā, catasso appamāṇā’’ti (netti. 86) catukkacatukkavasena desitaṃ idaṃ disābhūtaṃ kusalasamūhadhammajātaṃ ‘‘dukkhāya paṭipadāya dandhābhiññāya niyyakassa mudindriyassa taṇhācaritassa ca dukkhāya paṭipadāya khippābhiññāya niyyakassa tikkhindriyassa taṇhācaritassa ca sukhāya paṭipadāya dandhābhiññāya niyyakassa mudindriyassa diṭṭhicaritassa sa sukhāya paṭipadāya khippābhiññāya niyyakassa tikkhindriyassa diṭṭhicaritassa cā’’ti catunnaṃ puggalānaṃ vodānaṃ hotīti vodānapakkhe vodānasāmaññabhāvena yojetvā ‘‘imesu catukkacatukkavasena desitesu dasasu catukkesu kusaladhammesu katamo katamo kusaladhammo katamassa katamassa puggalassa disā’’ti manasāva disādhammabhāvena oloketvā, ‘‘ayaṃ ayaṃ paṭhamo paṭhamo kusaladhammo dukkhāya paṭipadāya dandhābhiññāya niyyakassa mudindriyassa taṇhācaritassa puggalassa paṭhamā disā nāma. Ayaṃ ayaṃ dutiyo dutiyo kusaladhammo dukkhāya paṭipadāya khippābhiññāya niyyakassa tikkhindriyassa taṇhācaritassa puggalassa dutiyā disā nāma. Ayaṃ ayaṃ tatiyo tatiyo kusaladhammo sukhāya paṭipadāya dandhābhiññāya niyyakassa mudindriyassa diṭṭhicaritassa puggalassa tatiyā disā nāma. Ayaṃ ayaṃ catuttho catuttho kusaladhammo sukhāya paṭipadāya khippābhiññāya niyyakassa tikkhindriyassa diṭṭhicaritassa puggalassa catutthā disā nāmā’’ti visuṃ visuṃ disābhāvena yojetvā, maggasaccanirodhasaccāni yathārahaṃ nīharitvā, vibhajitabbadhammasabhāvo ca yena saṃvaṇṇanāvisesena dassito. So saṃvaṇṇanāviseso ca sīhavikkīḷitanayasamuṭṭhānaṃ bhavati. Tassa olokanā ca yena saṃvaṇṇanāvisesena dassitā. So saṃvaṇṇanāviseso ca disālocananayasamuṭṭhānaṃ bhavati. Tathā oloketvā disāvisesassa dhammassa puggalānaṃ nayanañca yena saṃvaṇṇanāvisesena nayati, so saṃvaṇṇanāviseso ca aṅkusanayasamuṭṭhānaṃ bhavatīti nayakkamena saṅkhepato nayasamuṭṭhānaṃ bhavatīti viññātabbanti.
四种修行法（为四念处）、四种念处、四禅定、四种止息处、四种正努力、四种神通妙法、四种坚定法、四种身心禅修、四种快乐资粮、四种无量法。此十六法被称为方向善法。此善法依苦道，侵染认识，是由五根夹藏暴爱行者；依苦道快速侵染三根夹藏暴爱行者；依乐道侵染五根夹藏谋爱行者；依乐道快速侵染三根夹藏谋爱行者。此即四人禀受之示现言说，合成此十六善法，依各方向示现“何种何种善法属于何人之方向”。依此观其法性，视之以十六方向，辨别为第一为出离念头所引导之第一方向，第二为无嗔念头，第三为不伤害念头等，逐渐标明。此合诸方向，以圣谛真义宣说四圣谛，彰显分明，依此三重差别成慧眼所生起之总和。又视此方向差别开显，亦导引众生眼识，令依此差别而导引，则此三重差别亦成戒策之依。由此可以汇总简言此为引导结构。
Iti nayasamuṭṭhāne sattibalānurūpā racitā · 如是，关于理路生起，已依能力与力量所及而撰成。
Vibhāvanā niṭṭhitā. · 阐明完毕。
Paṇḍitehi pana aṭṭhakathāṭīkānusārena gambhīrattho vitthārato vibhajitvā gahetabboti.
但当依学者及注疏者之要求，将深意广被详细分解而取之。