3. Paññāvaggo · 3. 慧品义注

1363 段 · CSCD 巴利原典

1. Ñāṇakathā一、智论

Mātikāvaṇṇanā论母释

§1

1. Tattha uddese tāva sotāvadhāne paññā sutamaye ñāṇanti ettha sotasaddo anekatthappabhedo. Tathā hesa –

彼处所指者，是指听觉专注及智慧听闻所成之知。这里的『声音』在不同上下文有多种含义。其说法如下：

Maṃsaviññāṇañāṇesu, taṇhādīsu ca dissati;

在肉身识知之中，及渴爱等法显现时，

Dhārāyaṃ ariyamagge, cittasantatiyampi ca.

在圣道之流转，以及心续存续乃至其中，

‘‘Sotāyatanaṃ sotadhātu sotindriya’’ntiādīsu (vibha. 157) hi ayaṃ sotasaddo maṃsasote dissati. ‘‘Sotena saddaṃ sutvā’’tiādīsu (ma. ni. 1.295) sotaviññāṇe. ‘‘Dibbāya sotadhātuyā’’tiādīsu (dī. ni. 3.356) ñāṇasote. ‘‘Yāni sotāni lokasminti yāni etāni sotāni mayā kittitāni pakittitāni ācikkhitāni desitāni paññapitāni paṭṭhapitāni vivaritāni vibhattāni uttānīkatāni pakāsitāni. Seyyathidaṃ – taṇhāsoto diṭṭhisoto kilesasoto duccaritasoto avijjāsoto’’tiādīsu (cūḷani. ajitamāṇavapucchāniddesa 4) taṇhādīsu pañcasu dhammesu. ‘‘Addasā kho bhagavā mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamāna’’ntiādīsu (saṃ. ni. 4.241) udakadhārāyaṃ. ‘‘Ariyassetaṃ, āvuso, aṭṭhaṅgikassa maggassa adhivacanaṃ, yadidaṃ soto’’tiādīsu ariyamagge. ‘‘Purisassa ca viññāṇasotaṃ pajānāti ubhayato abbocchinnaṃ idha loke patiṭṭhitañca paraloke patiṭṭhitañcā’’tiādīsu (dī. ni. 3.149) cittasantatiyaṃ . Idha panāyaṃ maṃsasote daṭṭhabbo. Tena sotena hetubhūtena, karaṇabhūtena vā avadhīyati avatthāpīyati appīyatīti sotāvadhānaṃ. Kiṃ taṃ? Sutaṃ. Sutañca nāma ‘‘bahussuto hoti sutadharo sutasannicayo’’tiādīsu (ma. ni. 1.339) viya sotadvārānusārena viññātaṃ avadhāritaṃ dhammajātaṃ, taṃ idha sotāvadhānanti vuttaṃ. Tasmiṃ sotāvadhānasaṅkhāte sute pavattā paññā sotāvadhāne paññā. Paññāti ca tassa tassa atthassa pākaṭakaraṇasaṅkhātena paññāpanaṭṭhena paññā, tena tena vā aniccādinā pakārena dhamme jānātītipi paññā.

『耳处、耳界、耳根』等说，这声音显现于肉体耳根。『闻声音』等说，作用于声识之中。『因神耳界』等说，是智知之耳界。『诸耳界，世间人所称、广宣、讲说、宣扬、确立、分辨、提升、明示者，如渴爱声、见解声、烦恼声、恶业声、无明声』等，论及渴爱等五法。『世尊曾见大木块漂流于江中，如江水之流』等，比喻水流。『善法八正道之称谓，即此声音』等指圣道。『人知声识，明两方真实，于此世间及彼世间皆立』等，指心续。于此当观肉体耳根。以此耳根为因、缘而受持解说、说明、分辨、宣说，称之为声专注。何谓之声专注？即为听闻。《大毗尼经》云：『多闻为具，集听之所』，如耳门所摄受、所认识之法集，即是声专注。已于声专注中发起智慧。智慧即是依其意义彰显而明知，那些诸法依无常等而显现之理。

Sutamayeñāṇanti ettha sutasaddo tāva saupasaggo anupasaggo ca –

所谓智慧听闻者，此处所言声音者，有随顺、反顺两类，

Gamane vissute tintenuyogopacitepi ca;

如移动中、静止中、三种连接状态之声音。

Sadde ca sotadvārānusārañāte ca dissati.

声音亦表现为顺从听觉之门，显现出来。

Tathā hissa ‘‘senāya pasuto’’tiādīsu gacchantoti attho. ‘‘Sutadhammassa passato’’tiādīsu (udā. 11; mahāva. 5) vissutadhammassāti attho. ‘‘Avassutā avassutassa purisapuggalassā’’tiādīsu (pāci. 657) tintā tintassāti attho. ‘‘Ye jhānapasutā dhīrā’’tiādīsu (dha. pa. 181) anuyuttāti attho. ‘‘Tumhehi puññaṃ pasutaṃ anappaka’’ntiādīsu (khu. pā. 7.12; pe. va. 25) upacitanti attho. ‘‘Diṭṭhaṃ sutaṃ mutaṃ viññāta’’ntiādīsu (ma. ni. 1.241) saddoti attho. ‘‘Bahussuto hoti sutadharo sutasannicayo’’tiādīsu (ma. ni. 1.339) sotadvārānusāraviññātadharoti attho. Idha panassa sotadvārānusārena viññātaṃ upadhāritanti attho. Sutamaye ñāṇanti yā esā etaṃ sutaṃ viññātaṃ avadhāritaṃ saddhammaṃ ārabbha ārammaṇaṃ katvā sabbapaṭhamañca aparāparañca pavattā paññā, taṃ ‘‘sutamaye ñāṇa’’nti vuttaṃ hoti, sutamayaṃ ñāṇanti attho. Sutamayeti ca paccattavacanametaṃ, yathā ‘‘na hevaṃ vattabbe’’ (kathā. 1, 15-18). ‘‘Vanappagumbe yathā phussitagge’’ (khu. pā. 6.13; su. ni. 236). ‘‘Natthi attakāre natthi parakāre natthi purisakāre’’tiādīsu (dī. ni. 1.168) paccattavacanaṃ, evamidhāpi daṭṭhabbaṃ. Tena vuttaṃ – ‘‘sutamayaṃ ñāṇanti attho’’ti.

此外，在『以军旅为事』等句中，「pasuta」意为「前往」；在『闻法而见者』等句中，意为「广闻之法」；在『沉溺者对沉溺之人』等句中，意为「浸湿者对浸湿者」；在『专注禅那之智者』等句中，意为「投入于」；在『汝等所积福德甚多』等句中，意为「积累」；在『所见、所闻、所觉、所识』等句中，意为「声音」；在『多闻者，能持所闻、积累所闻』等句中，意为「经由耳门而了知并持守者」。而此处之义，则为「经由耳门而了知并确持者」。『闻慧』者——凡以此所闻、所知、所确持之正法为所缘，最初生起乃至后续相续生起之慧，皆称为『闻慧』，即「由闻所成之智」之义。「闻慧」一词，此为第一格单数用法，犹如『不应如是说』、『如林中树梢盛开之花』，以及『无自作、无他作、无人作』等句中之第一格单数用法，此处亦应如是理解。故说：「『闻慧』者，由闻所成之智也。」

Atha vā sutena pakato phassādiko dhammapuñjo sutamayo, tasmiṃ sutamaye dhammapuñje pavattaṃ taṃsampayuttaṃ ñāṇaṃ sutamaye ñāṇaṃ. Sabhāvasāmaññalakkhaṇavasena dhamme jānātīti ñāṇaṃ. Taṃyeva ñāṇaṃ pariyāyavacanena adhippāyapakāsanatthaṃ aniyamena ‘‘paññā’’ti vatvā pacchā adhippetaṃ ‘‘ñāṇa’’nti niyametvā vuttanti veditabbaṃ. Ñāṇañca nāma sabhāvapaṭivedhalakkhaṇaṃ, akkhalitapaṭivedhalakkhaṇaṃ vā kusalissāsakhittausupaṭivedho viya, visayobhāsanarasaṃ padīpo viya, asammohapaccupaṭṭhānaṃ araññagatasudesako viya. ‘‘Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānātī’’ti (saṃ. ni. 5.1071) vacanato samādhipadaṭṭhānaṃ. Lakkhaṇādīsu hi sabhāvo vā sāmaññaṃ vā lakkhaṇaṃ nāma, kiccaṃ vā sampatti vā raso nāma, upaṭṭhānākāro vā phalaṃ vā paccupaṭṭhānaṃ nāma, āsannakāraṇaṃ padaṭṭhānaṃ nāmāti veditabbaṃ.

又或者因接触于此声音等所聚集的法堆而称为闻法者，则在此闻法法堆中产生与之相应的智慧，即闻法智慧。世间法之普遍特征为实性，诸法所以然皆知，即是智慧。此智慧又以总称辞为依止于胜解之意称为「般若」，之后特指为「智慧」。智慧者，即知法之实相特征，或称为苦尽入胜之法鉴别，如同明灯之光，破愚痴之暗，指引出入于深林之路也。世尊言曰「比库应如实知止定」(saṃ. ni. 5.1071)，是以定为基础。特征等皆为法之性质或普遍特征，行为或成就称为滋味，供养形态或果效谓之资粮，近因称为根本，均应了知。

§2

2. Sutvāna saṃvare paññāti –

二、闻后自守为慧——

Pātimokkho satī ceva, ñāṇaṃ khanti tatheva ca;

戒律与正念，智慧及忍耐，

Vīriyaṃ pañcime dhammā, saṃvarāti pakāsitā.

及五种法之精进，此即自守之义。」

‘‘Iminā pātimokkhasaṃvarena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato’’ti (vibha. 511) āgato pātimokkhasaṃvaro. ‘‘Cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatī’’tiādinā (dī. ni. 1.213; ma. ni. 1.295; saṃ. ni. 4.239; a. ni. 3.16) nayena āgato satisaṃvaro.

「依止此戒律的守护，得以具足、亲近、依止、降临、成长、完善、具备、配备。」此为戒律守护之义。又言：「眼根见色时，不起取相、非相的执持。如果眼根在此境界失却守护，放逸随欲，贪恚愚痴等恶不善法便会生起，故当依此守护，以护持眼根，由护眼根而生守护。」此理由多处经论所引证，归纳为正念守护的戒律守护。

‘‘Yāni sotāni lokasmiṃ (ajitāti bhagavā),

「世尊言：‘世界上存在的耳根诸法，

Sati tesaṃ nivāraṇaṃ;

正是守护贪欲的念心；

Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare’’ti . (cūḷani. ajitamāṇavapucchā 60; su. ni. 1041) –

我说耳根的守护，乃智慧生起之因。’此为小戒律《阿吉他摩那佛问》及《修多尼》典籍所记。

Āgato ñāṇasaṃvaro. ‘‘Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevatī’’tiādinā (ma. ni. 1.23; a. ni. 6.58) nayena āgato paccayapaṭisevanāsaṃvaro, sopi ñāṇasaṃvareneva saṅgahito. ‘‘Khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarisapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hotī’’ti (ma. ni. 1.24; a. ni. 4.114; 6.58) āgato khantisaṃvaro. ‘‘Uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametī’’tiādinā (ma. ni. 1.26; a. ni. 4.114; 6.58) nayena āgato vīriyasaṃvaro. ‘‘Idha ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappetī’’ti (saṃ. ni. 5.8) āgato ājīvapārisuddhisaṃvaro, sopi vīriyasaṃvareneva saṅgahito. Tesu sattasu saṃvaresu pātimokkhasaṃvaraindriyasaṃvaraājīvapārisuddhipaccayapaṭisevanasaṅkhātā cattāro saṃvarā idhādhippetā, tesu ca visesena pātimokkhasaṃvaro. Sabbopi cāyaṃ saṃvaro yathāsakaṃ saṃvaritabbānaṃ kāyaduccaritādīnaṃ saṃvaraṇato saṃvaroti vuccati. Sutamayañāṇe vuttaṃ dhammaṃ sutvā saṃvarantassa saṃvaraṃ karontassa tasmiṃ saṃvare pavattā taṃsampayuttā paññā ‘‘sutvāna saṃvare paññā’’ti vuttā. Atha vā hetuatthe sutvāti vacanassa sambhavato sutahetunā saṃvare paññātipi attho.

此为具足智慧守护者。世尊又曰：「比库，应当断除侵害之烦恼。若比库谨守衣服之净洁，」及其后文，皆指以具正念守护戒行，称为缘起守护。此等智慧守护与忍耐守护、精进守护、清净职业守护相应合称七种守护。于此七守护中，以戒律守护为特胜主导。通称戒律守护，谓当适度守护身业诸恶行等，如眼根守护所涵之义。经教学中云：「闻法习守戒律者，闻即修持，慧亦随之增长。」又曰：「闻此因缘，慧亦生起。」

Sīlamaye ñāṇanti ettha sīlanti sīlanaṭṭhena sīlaṃ. Kimidaṃ sīlanaṃ nāma? Samādhānaṃ vā, kāyakammādīnaṃ susīlyavasena avippakiṇṇatāti attho. Upadhāraṇaṃ vā, kusalānaṃ dhammānaṃ patiṭṭhāvasena ādhārabhāvoti attho. Etadeva hi ettha atthadvayaṃ saddalakkhaṇavidū anujānanti. Aññe pana ‘‘adhisevanaṭṭhena ācāraṭṭhena tassīlaṭṭhena siraṭṭhena sītalaṭṭhena sivaṭṭhena sīla’’nti vaṇṇayanti.

这里所说的智慧，意即有戒律护持的智慧。所谓戒律，是由戒律之根本而生的行为端正。亦为依止基础，能确立善法。如同双重基理为慧者所知，另有说为「依止戒律的行为、清凉、和谐、吉祥」等义。

Sīlanaṃ lakkhaṇaṃ tassa, bhinnassāpi anekadhā;

戒法的特征，虽有差异，却多种多样；

Sanidassanattaṃ rūpassa, yathā bhinnassa nekadhā.

就如色法的现前特征，因分别而多种多样。

Yathā hi nīlapītādibhedena anekadhā bhinnassāpi rūpāyatanassa sanidassanattaṃ lakkhaṇaṃ nīlādibhedena bhinnassāpi sanidassanabhāvānatikkamanato, tathā sīlassa cetanādibhedena anekadhā bhinnassāpi yadetaṃ kāyakammādīnaṃ samādhānavasena kusalānañca dhammānaṃ patiṭṭhānavasena vuttaṃ sīlanaṃ, tadeva lakkhaṇaṃ cetanādibhedena bhinnassāpi samādhānapatiṭṭhānabhāvānatikkamanato. Evaṃlakkhaṇassa panassa –

正如因蓝色、黄色等分别，色根多样而具多种现前特征，因蓝黄色等分别，现前性质相续而超越差异；戒法亦然，因心意等分别，虽多异，然此乃由身体行为等之集聚，作为善法之成立基础，以此建立戒法特征。此特征因心意分别，超越现前基础之性质。如是特征者——

‘‘Dussīlyaviddhaṃsanatā, anavajjaguṇo tathā;

『恶行所染，污秽不净，且无瑕疵之德，

Kiccasampatti atthena, raso nāma pavuccati’’.

虽有行为成就，其味却名为苦恶』。

Tasmā idaṃ sīlaṃ nāma kiccaṭṭhena rasena dussīlyaviddhaṃsanarasaṃ, sampattiatthena rasena anavajjarasanti veditabbaṃ.

故此戒法，称为从行为标准以味来分，恶行为之苦涩之味，从善成就之味以为无瑕疵之甘美，应当这样认识。

Soceyyapaccupaṭṭhānaṃ, tayidaṃ tassa viññuhi;

此谓悲悯之守护，乃彼智慧所具备者。

Ottappañca hirī ceva, padaṭṭhānanti vaṇṇitaṃ. –

所谓惭愧与廉耻，皆列其立足之处。

Tayidaṃ sīlaṃ ‘‘kāyasoceyyaṃ vacīsoceyyaṃ manosoceyya’’nti (itivu. 66) evaṃ vuttasoceyyapaccupaṭṭhānaṃ, sucibhāvena paccupaṭṭhāti gahaṇabhāvaṃ gacchati. Hirottappañca pana tassa viññūhi padaṭṭhānanti vaṇṇitaṃ, āsannakāraṇanti attho. Hirottappe hi sati sīlaṃ uppajjati ceva tiṭṭhati ca, asati neva uppajjati na tiṭṭhatīti evaṃvidhena sīlena sahagataṃ taṃsampayuttaṃ ñāṇaṃ sīlamaye ñāṇaṃ. Atha vā sīlameva pakataṃ sīlamayaṃ, tasmiṃ sīlamaye taṃsampayuttaṃ ñāṇaṃ. Asaṃvare ādīnavapaccavekkhaṇā ca, saṃvare ānisaṃsapaccavekkhaṇā ca, saṃvarapārisuddhipaccavekkhaṇā ca, saṃvarasaṃkilesavodānapaccavekkhaṇā ca sīlamayañāṇeneva saṅgahitā.

此即戒律：“身当悲悯，语当悲悯，心当悲悯”，（如《义记》卷六十六所言）如此所说的悲悯守护者，常以净明之相守护，入于深妙之境界。惭愧与廉耻，亦由此智慧而示其立足，此意为“近因”。惭愧存时，戒律或生或住，亡时则戒律不生也。由此，智慧与戒律相伴相随，谓之戒为智慧之所依。或由戒自显戒法，于戒法中现智慧。如无自制，则有患难之察；由自制引发之因察；由自制净化之察；以及察自制对染污的排斥等，皆以戒慧为主缚而成。

§3

3.Saṃvaritvā samādahane paññāti sīlamayañāṇe vuttasīlasaṃvarena saṃvaritvā saṃvaraṃ katvā sīle patiṭṭhāya samādahantassa upacārappanāvasena cittekaggataṃ karontassa tasmiṃ samādahane pavattā taṃsampayuttā paññā. Samaṃ sammā ca ādahanaṃ ṭhapananti ca samādahanaṃ, samādhissevetaṃ pariyāyavacanaṃ.

三、于自制与专心二者的成办中，谓以戒慧中所说的自制完成自制，已成自制则戒立，专心者以此为相，入于专注。当专注起时，同此智慧随现。专注者同时正住紧握并树立，此谓专注。专注之于行，亦有遍义。

Samādhibhāvanāmaye ñāṇanti ettha kusalacittekaggatā samādhi. Kenaṭṭhena samādhi? Samādhānaṭṭhena samādhi. Kimidaṃ samādhānaṃ nāma? Ekārammaṇe cittacetasikānaṃ samaṃ sammā ca ādhānaṃ, ṭhapananti vuttaṃ hoti. Tasmā yassa dhammassānubhāvena ekārammaṇe cittacetasikā samaṃ sammā ca avikkhipamānā avippakiṇṇā ca hutvā tiṭṭhanti, idaṃ samādhānanti veditabbaṃ. Tassa kho pana samādhissa –

谓专注成办的智慧者，此处指善心集中的专注。此专注为何？即心行同一并正住的专注。此所谓正住者，为心及心所同一而正正的樹立。故于此，依法的作用中，心与心所并正且无捻转、不偏离而持久，即是专注。于此专注，

Lakkhaṇaṃ tu avikkhepo, vikkhepaviddhaṃsanaṃ raso;

特征是心无偏移，而不被扰乱的觉受，柔和而具滋味；

Akampanamupaṭṭhānaṃ, padaṭṭhānaṃ sukhaṃ pana.

无动摇持守者，持步法乃是安乐已得。

Bhāvīyati vaḍḍhīyatīti bhāvanā, samādhi eva bhāvanā samādhibhāvanā, samādhissa vā bhāvanā vaḍḍhanā samādhibhāvanā. Samādhibhāvanāvacanena aññaṃ bhāvanaṃ paṭikkhipati. Pubbe viya upacārappanāvasena samādhibhāvanāmaye ñāṇaṃ.

被培养者即增长者谓之修习，定乃修习者，定之修习为增长定的修习。借定的修习之名谤毁他修习，昔日亦如辅助的辅行所成之定修习般的智慧。

§4

4.Paccayapariggahepaññāti ettha paṭicca phalametīti paccayo. Paṭiccāti na vinā tena, apaccakkhitvāti attho. Etīti uppajjati ceva pavattati cāti attho. Apica upakārakattho paccayattho, tassa paccayassa bahuvidhattā paccayānaṃ pariggahe vavatthāpane ca paññā paccayapariggahe paññā.

第四，关于条件集合的智慧，此指依缘果报即条件。依者为无此即无彼之义。生起转动之义亦含。又有助益之因缘义，因其因缘的多样性在条件集合中具足并成立智慧，此乃关于条件集合的智慧。

Dhammaṭṭhitiñāṇanti ettha dhammasaddo tāva sabhāvapaññāpuññapaññattiāpattipariyattinissattatāvikāraguṇapaccayapaccayuppannādīsu dissati. Ayañhi ‘‘kusalā dhammā akusalā dhammā abyākatā dhammā’’tiādīsu (dha. sa. tikamātikā 1) sabhāve dissati.

法住智者，即此处法之词所见诸性智功德智执著假称变化缘条件等所显现。此乃“善法、不善法、无法”诸法本性显现。

‘‘Yassete caturo dhammā, saddhassa gharamesino;

“此四法者，信之住处温暖者；

Saccaṃ dhammo dhiti cāgo, sa ve pecca na socatī’’ti. (su. ni. 190) –

真实法乃忍舍彼者，彼人于死而不忧悲。”（律藏·尼律）

Ādīsu paññāyaṃ.

以智慧为起始。

‘‘Na hi dhammo adhammo ca, ubho samavipākino;

“法既非不善法，亦非恶法，二者皆得其果报；恶法导致地狱，善法引向安乐净境。”（长老赞歌304）——

Adhammo nirayaṃ neti, dhammo pāpeti suggati’’nti. (theragā. 304) –

关于起始者，以「约定法、言说法、教诫法」为名义，属名相法（引用苦母经注106-108）；以「巴拉基法、僧团戒法」为名义，属于犯戒种类（出巴拉基节233-234）；以「比库能知道经文、律文、释义」为名义，属文字学习（引泥洹经5.73）；「那时法存，法中见法而修行」用以表达无所有的状态（引长部论2.373；中部论1.115）；「生法、老法、死法」显示变化义（引泥洹经10.107）；称为「佛法的覆藏」指出德性（引大泥洹经50）；「缘起中智慧与法的分别智」指条件义（引智论720）；「法的立据、法的恒定、法的法则性」指条件生成（引相应部论2.20；泥洹经3.137）。此等皆当观察自体与依缘而生现象，无论是自体的存在，或由因缘承载，或因果结果，或满盈或消退，或相依或心所依，皆称作“法”。这里“法”意指依缘而存在的法，这些依缘法同时存在、分别起生、变化流转，即法的立据、法的恒定与因缘法。这种法的状态称为「法的立据知见」。在修定的专注智慧中，借由入定得见色法与名法之因缘关系，发起观察而生的法的立据知见。名色立见为智慧之根本，法的立据知见即是从缘起名色因缘法而显现。为何有“法的立据知见”？是因为缘起法的依缘局限及其显现方式。依赖缘起，若无根本条件，因缘不成，为此“法立据知见”的证悟是依赖缘起体相的先成智见。倘若不曰定中修慧、演习缘起彼此关系，自不可能成就法的立据知见。因此，“修定与修慧相续并行”是此处所言法立据知见产生的根本。

Ādīsu puññe. ‘‘Paññattidhammā niruttidhammā adhivacanadhammā’’tiādīsu (dha. sa. dukamātikā 106-108) paññattiyaṃ. ‘‘Pārājikā dhammā saṅghādisesā dhammā’’tiādīsu (pārā. 233-234) āpattiyaṃ. ‘‘Idha bhikkhu dhammaṃ jānāti suttaṃ geyyaṃ veyyākaraṇa’’ntiādīsu (a. ni. 5.73) pariyattiyaṃ. ‘‘Tasmiṃ kho pana samaye dhammā honti (dha. sa. 121). Dhammesu dhammānupassī viharatī’’tiādīsu (dī. ni. 2.373; ma. ni. 1.115) nissattatāyaṃ. ‘‘Jātidhammā jarādhammā maraṇadhammā’’tiādīsu (a. ni. 10.107) vikāre. ‘‘Channaṃ buddhadhammāna’’ntiādīsu (mahāni. 50) guṇe. ‘‘Hetumhi ñāṇaṃ dhammapaṭisambhidā’’tiādīsu (vibha. 720) paccaye. ‘‘Ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā’’tiādīsu (saṃ. ni. 2.20; a. ni. 3.137) paccayuppanne. Svāyamidhāpi paccayuppanne daṭṭhabbo. Atthato pana attano sabhāvaṃ dhārentīti vā, paccayehi dhārīyantīti vā, attano phalaṃ dhārentīti vā, attano paripūrakaṃ apāyesu apatamānaṃ dhārentīti vā, sakasakalakkhaṇe dhārentīti vā, cittena avadhārīyantīti vā yathāyogaṃ dhammāti vuccanti. Idha pana attano paccayehi dhārīyantīti dhammā, paccayasamuppannā dhammā tiṭṭhanti uppajjanti ceva pavattanti ca etāyāti dhammaṭṭhiti, paccayadhammānametaṃ adhivacanaṃ . Tassaṃ dhammaṭṭhitiyaṃ ñāṇaṃ dhammaṭṭhitiñāṇaṃ. Idañhi samādhibhāvanāmayañāṇe vuttasamādhinā samāhitena cittena yathābhūtañāṇadassanatthāya yogamārabhitvā vavatthāpitanāmarūpassa tesaṃ nāmarūpānaṃ paccayapariggahapariyāyaṃ dhammaṭṭhitiñāṇaṃ uppajjati. ‘‘Nāmarūpavavatthāne ñāṇa’’nti avatvā eva kasmā ‘‘dhammaṭṭhitiñāṇa’’nti vuttanti ce? Paccayapariggaheneva paccayasamuppannapariggahassa siddhattā. Paccayasamuppanne hi apariggahite paccayapariggaho na sakkā hoti kātuṃ. Tasmā dhammaṭṭhitiñāṇagahaṇeneva tassa hetubhūtaṃ pubbe siddhaṃ nāmarūpavavatthānañāṇaṃ vuttameva hotīti veditabbaṃ. Kasmā dutiyatatiyañāṇaṃ viya ‘‘samādahitvā paccayapariggahe paññā’’ti na vuttanti ce? Samathavipassanānaṃ yuganaddhattā.

“修定者如是观照，观照时亦修定；定慧融和，则有观照，二者相应共事。”——

‘‘Samādahitvā yathā ce vipassati, vipassamāno tathā ce samādahe;

「若平等修定后如实观，观时亦如是修定；

Vipassanā ca samatho tadā ahu, samānabhāgā yuganaddhā vattare’’ti. –

彼时观与止乃成就，二者均等双运而行。」

Hi vuttaṃ. Tasmā samādhiṃ avissajjetvā samādhiñca ñāṇañca yuganaddhaṃ katvā yāva ariyamaggo, tāva ussukkāpetabbanti ñāpanatthaṃ ‘‘paccayapariggahe paññā dhammaṭṭhitiñāṇa’’micceva vuttanti veditabbaṃ.

此处所说者，即是在教法中，若不离舍禅定，禅定与智慧二者相应而行，直至圣道未至之时，皆当增长，其意是为了增长智慧，谓“依缘聚集中之智慧、法之真实见解”，若无此，不可能称为妙慧，请当知。

§5

5. Atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññāti ettha attano sabhāvaṃ, uppādādikkhaṇaṃ vā patvā ati itā atikkantāti atītā, tadubhayampi na āgatā na sampattāti anāgatā, taṃ taṃ kāraṇaṃ paṭicca uppādādiuddhaṃ pannā gatā pavattāti paccuppannā. Addhā santatikhaṇapaccuppannesu santatipaccuppannaṃ idhādhippetaṃ. Tesaṃ atītānāgatapaccuppannānaṃ pañcakkhandhadhammānaṃ ekekakkhandhalakkhaṇe saṅkhipitvā kalāpavasena rāsiṃ katvā vavatthāne nicchayane sanniṭṭhāpane paññā.

所谓过去、未来与现在诸法，摄取其总相，作简略释义，即是其自性。过去及未来，如生起初始或断尽等，都已超越，目前则尚存未灭。目前与过去未来，不同时在，故过去非未来，未来非现有，现有非既往，皆依缘而生起、灭尽，故过去未来为非现存的法，现存者即为时现出散现的现行法。又分为断灭之法、瞬时现行之法、连续现行之法。就五蕴中一一蕴的特征简述总结，作成块状，表达其存在、已灭、未生之理，以便说明、确定并体现。

Sammasaneñāṇanti sammā āmasane anumajjane pekkhaṇe ñāṇaṃ, kalāpasammasanañāṇanti attho. Idañhi nāmarūpavavatthānañāṇānantaraṃ nāmarūpapaccayapariggahe dhammaṭṭhitiñāṇe ṭhitassa ‘‘yaṃkiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ taṃ rūpaṃ aniccato vavatthapeti, ekaṃ sammasanaṃ, dukkhato vavatthapeti, ekaṃ sammasanaṃ, anattato vavatthapeti, ekaṃ sammasana’’ntiādinā (paṭi. ma. 1.48) nayena vuttasammasanavasena pubbe vavatthāpite ekekasmiṃ khandhe tilakkhaṇaṃ āropetvā aniccato dukkhato anattato vipassantassa kalāpasammasanañāṇaṃ uppajjati.

所谓正见智慧，乃于正当本质持观审察之后，得见事情之义。积块正见智慧者，谓即于名色蕴的因缘与所依相续中，保持于不变之真实见解：“过去、未来、现在任一现象，无论内外，是大是微，是次是近，诸色皆为无常，一切无常，俱苦，俱无我”。如经中所述，依此正确持观，先前已诠释于各蕴三相无常、苦、无我，将不住于虚妄，进而生起对诸法块状聚合的正见智慧。

§6

6.Paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññāti santativasena paccuppannānaṃ ajjhattaṃ pañcakkhandhadhammānaṃ vipariṇāmadassane bhaṅgadassane paññā. Yasmā ‘‘ime dhammā uppajjitvā bhijjantī’’ti udayaṃ gahetvāpi bhedeyeva cittaṃ ṭhapeti, tasmā avuttopi udayo vuttoyeva hotīti veditabbo. Paccuppannānaṃ dhammānaṃ dassanena vā udayadassanassa siddhattā udayo vuttoyeva hoti. Na hi udayaṃ vinā dhammānaṃ uppannattaṃ sijjhati, tasmā ‘‘paccuppannānaṃ dhammānaṃ uppādavipariṇāmānupassane paññā’’ti avuttepi vuttameva hotīti veditabbaṃ. ‘‘Udayabbayānupassane ñāṇa’’nti niyamitattā ca udayadassanaṃ siddhameva hotīti anantaraṃ vuttassa sammasanañāṇassa pāraṃ gantvā taṃsammasaneyeva pākaṭībhūte udayabbaye pariggaṇhitvā saṅkhārānaṃ paricchedakaraṇatthaṃ udayabbayānupassanaṃ ārabhantassa uppajjati udayabbayānupassanāñāṇaṃ. Tañhi udayabbaye anupassanato udayabbayānupassanāti vuccati.

为现行法异变之观察，谓之智慧。众法生起必与灭相连，心识即随此变化而立定。人们观察现行法从生至灭的现象，即谓“现行法生起灭之观察智慧”，这观察力使人知晓一切法之生灭转变，故无生起则无现现行。此智慧严格法制，乃于现行法生灭转变透彻认识，继而依智慧观察生起灭，辨析行蘊分杂状态，便产生生灭观察之智慧。未察此，即为不生起生灭观察智慧。

§7

7.Ārammaṇaṃ paṭisaṅkhāti rūpakkhandhādiārammaṇaṃ bhaṅgato paṭisaṅkhāya jānitvā passitvā. Bhaṅgānupassane paññā vipassane ñāṇanti tassa ārammaṇaṃ bhaṅgato paṭisaṅkhāya uppannassa ñāṇassa bhaṅgaṃ anupassane yā paññā, taṃ ‘‘vipassane ñāṇa’’nti vuttaṃ hoti. Vipassanāti ca vividhā passanā vipassanā. Ārammaṇapaṭisaṅkhātipi pāṭho. Tassattho – ārammaṇassa paṭisaṅkhā jānanā passanāti vuttanayeneva ārammaṇapaṭisaṅkhā ‘‘bhaṅgānupassane paññā vipassane ñāṇa’’nti vuttaṃ hoti. Yasmā pana bhaṅgānupassanāya eva vipassanā sikhaṃ pāpuṇāti, tasmā visesetvā idameva ‘‘vipassane ñāṇa’’nti vuttaṃ. Yasmā udayabbayānupassanāya ṭhitassa maggāmaggañāṇadassanaṃ uppajjati, tasmā tassā siddhāya taṃ siddhameva hotīti taṃ avatvāva bhaṅgānupassanāya eva vipassanāsikhaṃ ñāṇaṃ vuttanti veditabbaṃ. Udayabbayānupassanāya suparidiṭṭhaudayabbayassa suparicchinnesu saṅkhāresu lahuṃ lahuṃ upaṭṭhahantesu ñāṇe tikkhe vahante udayaṃ pahāya bhaṅge eva sati santiṭṭhati, tassa ‘‘evaṃ uppajjitvā evaṃ nāma saṅkhārā bhijjantī’’ti passato etasmiṃ ṭhāne bhaṅgānupassanāñāṇaṃ uppajjati.

所谓缘起境界的观照，即观色蕴等所缘境随坏灭的观察。观照诸法坏灭的智慧，即为正见智慧。此观照为多样察觉之一义，称为缘起境界详察。其义指即对所缘境界的摧毁、观察与了解，如经说“缘起境界的分析，观坏灭是智慧，乃正见智慧也”。由此智慧，修习者能达成阅破诸法坏灭。此处所称缘起境界观照，特指境界坏灭观察的智慧，即破坏破灭的以是破坏为观。此依生灭观察智慧，透视清晰，得以逐层破除烦恼产生之根源，观察行蕴中诸法生灭之现象，最后由此而生坏灭观察智慧。已观察生灭时，悉见诸法生起即灭尽不住于一，正是“诸法如是生起”，由此生起坏灭观察智慧于此境界之处彰显。

§8

8.Bhayatupaṭṭhāne paññāti uppādapavattanimittaāyūhanāpaṭisandhīnaṃ bhayato upaṭṭhāne pīḷāyogato sappaṭibhayavasena gahaṇūpagamane paññāti attho. Bhayato upaṭṭhātīti bhayatupaṭṭhānaṃ ārammaṇaṃ , tasmiṃ bhayatupaṭṭhāne. Atha vā bhayato upatiṭṭhatīti bhayatupaṭṭhānaṃ, paññā, taṃ ‘‘bhayatupaṭṭhāna’’nti vuttaṃ hoti.

所谓恐怖观念之观察智慧，即观察现起及增长等由恐怖念增强而产生之苦恼及压迫现象之智慧。恐怖之观境即为恐怖观察境，且称恐怖随顺、恐怖立现，皆含此智慧。此智慧解释为由恐怖所降临之觉察，如恐怖之场所即为恐怖观境，此亦作恐怖随顺智慧。此即为观察恐怖之智慧也。

Ādīnave ñāṇanti bhummavacanameva. ‘‘Yā ca bhayatupaṭṭhāne paññā, yañca ādīnave ñāṇaṃ, yā ca nibbidā, ime dhammā ekaṭṭhā, byañjanameva nāna’’nti (paṭi. ma. 1.227) vuttattā ekamiva vuccamānampi avatthābhedena muñcitukamyatādi viya tividhameva hoti. Tasmā bhayatupaṭṭhānaādīnavānupassanāsu siddhāsu nibbidānupassanā siddhā hotīti katvā avuttāpi vuttāva hotīti veditabbā.

起始烦恼之知识，只是众生地之语。说曰：『那依止于怖畏之慧，及起始烦恼之知识，还有厌离，这三法俱聚，是故名为三种差别。』（《毗曇法义》一一二七）如此教诲，乃用辞义之区别释明，同一名词不同意涵，故乎欲释释疑，分为三类。因而在观怖畏烦恼等之中成就者，即成厌离观照之成就。是故虽未宣说，却应知说已成说矣。

Sabbasaṅkhārānaṃ bhaṅgārammaṇaṃ bhaṅgānupassanaṃ āsevantassa bhāventassa bahulīkarontassa tibhavacatuyonipañcagatisattaviññāṇaṭṭhitinavasattāvāsesu pabhedakā saṅkhārā sukhena jīvitukāmassa bhīrukapurisassa sīhabyagghadīpiacchataracchayakkharakkhasacaṇḍagoṇacaṇḍakukkurapabhinna- madacaṇḍahatthighoraāsivisaasanivicakkasusānaraṇabhūmijalitaaṅgārakāsuādayo viya mahābhayaṃ hutvā upaṭṭhahanti, tassa ‘‘atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgatāpi evameva nirujjhissantī’’ti passato etasmiṃ ṭhāne bhayatupaṭṭhānaṃ ñāṇaṃ uppajjati. Tassa taṃ bhayatupaṭṭhānañāṇaṃ āsevantassa bhāventassa bahulīkarontassa sabbabhavayonigatiṭhitisattāvāsesu neva tāṇaṃ na leṇaṃ na gati na paṭisaraṇaṃ paññāyati, sabbabhavayonigatiṭhitinivāsagatesu saṅkhāresu ekasaṅkhārepi patthanā vā parāmāso vā na hoti, tayo bhavā vītaccitaṅgārapuṇṇā aṅgārakāsuyo viya, cattāro mahābhūtā ghoravisā āsivisā viya, pañcakkhandhā ukkhittāsikā vadhakā viya, cha ajjhattikāyatanāni suññagāmo viya, cha bāhirāyatanāni gāmaghātakacorā viya, sattaviññāṇaṭṭhitiyo nava ca sattāvāsā ekādasahi aggīhi ādittā sampajjalitā sajotibhūtā viya ca, sabbe saṅkhārā gaṇḍabhūtā rogabhūtā sallabhūtā aghabhūtā ābādhabhūtā viya ca nirassādā nirasā mahāādīnavarāsibhūtā hutvā upaṭṭhahanti, sukhena jīvitukāmassa bhīrukapurisassa ramaṇīyākārasaṇṭhitampi savāḷakamiva vanagahanaṃ, sasaddūlā viya guhā, sagāharakkhasaṃ viya udakaṃ, samussitakhaggā viya paccatthikā, savisaṃ viya bhojanaṃ, sacoro viya maggo, ādittamiva agāraṃ, uyyuttasenā viya raṇabhūmi. Yathā hi so puriso etāni savāḷakavanagahanādīni āgamma bhīto saṃviggo lomahaṭṭhajāto samantato ādīnavameva passati, evameva so yogāvacaro bhaṅgānupassanāvasena sabbasaṅkhāresu bhayato upaṭṭhitesu samantato nirasaṃ nirassādaṃ ādīnavameva passati. Tassevaṃ passato ādīnavānupassanāñāṇaṃ uppajjati.

诸行破坏相、破相观修习者，增长增长者，于三、四、五、七、九识常住聚处，种类不同之行，虽皆起于乐生，心有所畏之人，如狮虎象之严重覆蔽，猛兽猛禽犬狼之众，烧焦之焰如火红炭，壮烈之大怖畏而护持。其时见前行业已断绝，现行虽已离灭，未来亦当断灭。观此处便生怖畏之知。此怖畏知修习者、增长者，于诸有生死之处、常住之处中，未得担负、得舍弃、不可往转、无所回避。于诸有生死之处，各种行里，不生一念或生执著念。三界如燃烧炭火之忧恼，四大如猛毒铠甲之严重，五阴如锐钉杀害之刀刃，六内境界如空遗之寓处，六外境界如盗贼杀害之众，七识常处、九种处所如火焰熊熊燃烧。诸行俱是聚集、疾病、痛苦、祸患者，纯净灭除大烦恼远离忧恼者护持。于乐生心怀畏怖者，如人行入荆棘森林，如饥渴者入死水之中，似暮云遮光明，似地穴幽暗冥，似牢笼困囚，似利刃所逼，似道路险阻，似盗贼缠绕，似火烧房舍，似激战疆场。诚如此人，入此荆棘穷山，怖畏涌现，鸡皮疙瘩遍起，周身恐怖显现。修行者以破相观照诸行，有怖畏之心，遍处诸行中现无欢愉无安乐之忧愁恐惧观。如是观照，则怖畏观察之知起。

So evaṃ sabbasaṅkhāre ādīnavato sampassanto sabbabhavayonigativiññāṇaṭṭhitisattāvāsagate sabhedake saṅkhāragate nibbindati ukkaṇṭhati nābhiramati. Seyyathāpi nāma cittakūṭapabbatapādābhirato suvaṇṇarājahaṃso asucimhi caṇḍālagāmadvāraāvāṭe nābhiramati, sattasu mahāsaresuyeva abhiramati, evameva ayaṃ yogīrājahaṃso suparidiṭṭhādīnave sabhedake saṅkhāragate nābhiramati, bhāvanārāmatāya pana bhāvanāratiyā samannāgatattā sattasu anupassanāsuyeva abhiramati. Yathā ca suvaṇṇapañjarepi pakkhitto sīho migarājā nābhiramati, tiyojanasahassavitthate pana himavanteyeva ramati, evamayampi yogīsīho tividhe sugatibhavepi nābhiramati, tīsu anupassanāsuyeva ramati. Yathā ca sabbaseto sattappatiṭṭho iddhimā vehāsaṅgamo chaddanto nāgarājā nagaramajjhe nābhiramati, himavati chaddantarahadeyeva ramati, evamayaṃ yogīvaravāraṇo sabbasmimpi saṅkhāragate nābhiramati, ‘‘anuppādo khema’’ntiādinā (paṭi. ma. 1.53) nayena niddiṭṭhe santipadeyeva ramati, tanninnatappoṇatappabbhāramānaso hoti. Ettāvatā tassa nibbidānupassanāñāṇaṃ uppannaṃ hotīti.

彼如是观察诸法生灭之苦，涉足诸有生死常住诸差别种类行法，便生厌离、难忍、不欢喜。如金刚山脚栖息之金鸡，虽在不净门口暴风骤雨中不欢喜，然在大海如众大宝海中却安乐，犹如这瑜伽金刚，不喜恶见等三种差别行之常住法，却欢喜修习心法。又如笼中狮王麒麟，不喜狮笼，然复安乐于喜马拉雅山中。又如白色翔空龙王，虽不能欢喜城市中遮盖如云之风浪，然复爱于喜马拉雅林间。此瑜伽师如是得欢喜，不喜诸行，乐于离生灭之牢笼，乐于安稳之处（作《毗曇法义》一五三所引）。由此礼乐现起，便生厌离观察之知。

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9.Muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇanti muñcituṃ cajituṃ kāmeti icchatīti muñcitukāmo, muñcitukāmassa bhāvo muñcitukamyatā. Paṭisaṅkhāti upaparikkhatīti paṭisaṅkhā, paṭisaṅkhānaṃ vā paṭisaṅkhā. Santiṭṭhati ajjhupekkhatīti santiṭṭhanā, santiṭṭhanaṃ vā santiṭṭhanā. Muñcitukamyatā ca sā paṭisaṅkhā ca santiṭṭhanā cāti muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā. Iti pubbabhāge nibbidāñāṇena nibbinnassa uppādādīni pariccajitukāmatā muñcitukamyatā. Muñcanassa upāyakaraṇatthaṃ majjhe paṭisaṅkhānaṃ paṭisaṅkhā. Muñcitvā avasāne ajjhupekkhanaṃ santiṭṭhanā. Evaṃ avatthābhedena tippakārā paññā saṅkhārānaṃ ajjhupekkhanāsu ñāṇaṃ, muñcitukamyatāpaṭisaṅkhāsantiṭṭhanāsaṅkhātānaṃ avatthābhedena bhinnānaṃ tissannampi paññānaṃ saṅkhārupekkhataṃ icchantena pana ‘‘paññā’’ti ca ‘‘saṅkhārupekkhāsū’’ti ca bahuvacanaṃ kataṃ, avatthābhedena bhinnassāpi ekattā ‘‘ñāṇa’’nti ekavacanaṃ katanti veditabbaṃ. Vuttañca – ‘‘yā ca muñcitukamyatā yā ca paṭisaṅkhānupassanā yā ca saṅkhārupekkhā, ime dhammā ekaṭṭhā, byañjanameva nāna’’nti (paṭi. ma. 1.227). Keci pana ‘‘saṅkhārupekkhāsūti bahuvacanaṃ samathavipassanāvasena saṅkhārupekkhānaṃ bahuttā’’tipi vadanti. Saṅkhārupekkhāsūti ca kiriyāpekkhanti veditabbaṃ. Avatthābhedena pana tena nibbidāñāṇena nibbindantassa ukkaṇṭhantassa sabbabhavayonigativiññāṇaṭṭhitisattāvāsagatesu sabhedakesu saṅkhāresu cittaṃ na sajjati na laggati na bajjhati, sabbasaṅkhāragataṃ muñcitukāmaṃ chaḍḍetukāmaṃ hoti.

所谓欲舍弃、欲离弃、欲断灭者，谓于观行中有此等智慧，即欲舍弃、欲断灭、欲离弃行法者。欲舍弃者为舍弃之心；欲断灭者为断灭之念；欲离弃者为断离之志。欲舍弃即分别观察，欲断灭即随顺观察，欲离弃即安住观照，是故名欲舍弃、欲断灭、欲离弃智慧。前文所说之厌弃慧，乃生起之烦恼舍弃之愿。舍弃之法意在中，名护卫。断灭后，存安住之意。若以三重解释分说此智慧，称之为“欲舍弃、欲断灭、欲离弃”三义。如经言：「欲舍弃、随顺观察、安住观察，此三法同一，乃义分别。」（《毗曇法义》一一二七）但有人说三为复数，指止禅、观禅之多样。此处“观察”梵为行为之观，故言。以此厌弃观之知，于诸有生死常住众多差别行法心不附著、不黏止、不缠烦。诸行中生欲舍弃、欲断除之意。

Atha vā yathā jālabbhantaragato maccho, sappamukhagato maṇḍūko, pañjarapakkhitto vanakukkuṭo, daḷhapāsavasaṃgato migo, ahituṇḍikahatthagato sappo, mahāpaṅkapakkhando kuñjaro, supaṇṇamukhagato nāgarājā, rāhumukhapaviṭṭho cando, sapattaparikkhitto purisotievamādayo tato tato muccitukāmā nissaritukāmāva honti, evaṃ tassa yogino cittaṃ sabbasmā saṅkhāragatā muccitukāmaṃ nissaritukāmaṃ hoti. Evañhi vuccamāne ‘‘muccitukāmassa muccitukamyatā’’ti pāṭho yujjati. Evañca sati ‘‘uppādaṃ muñcitukamyatā’’tiādīsu ‘‘uppādā muccitukamyatā’’tiādi vattabbaṃ hoti, tasmā purimo eva attho sundarataro. Athassa sabbasaṅkhāresu vigatālayassa sabbasaṅkhāragataṃ muñcitukāmassa muñcitukamyatāñāṇaṃ uppajjati. So evaṃ sabbabhavayonigativiññāṇaṭṭhitisattāvāsagate sabhedake saṅkhāre muñcitukāmo muñcanassa upāyasampādanatthaṃ puna te eva saṅkhāre paṭisaṅkhānupassanāñāṇena tilakkhaṇaṃ āropetvā vipassati. Evañhi vipassato cassa aniccavasena nimittaṃ paṭisaṅkhāñāṇaṃ uppajjati, dukkhavasena pavattaṃ paṭisaṅkhāñāṇaṃ uppajjati, anattavasena nimittañca pavattañca paṭisaṅkhāñāṇaṃ uppajjati. So paṭisaṅkhānupassanāñāṇena ‘‘sabbe saṅkhārā suññā’’ti disvā tilakkhaṇaṃ āropetvā saṅkhāre pariggaṇhanto bhayañca nandiñca vippahāya bhariyāya dosaṃ disvā vissaṭṭhabhariyo viya puriso tassā bhariyāya saṅkhāresu udāsīno hoti majjhatto, ‘‘aha’’nti vā ‘‘mama’’nti vā na gaṇhāti. Tassa evaṃ jānato evaṃ passato tīsu bhavesu cittaṃ patilīyati paṭikuṭati paṭivattati na sampasāriyati. Seyyathāpi nāma padumapalāse īsakaṃ poṇe udakaphusitāni patilīyanti paṭikuṭanti paṭivattanti na sampasāriyanti. Seyyathāpi vā pana kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati paṭikuṭati paṭivattati na sampasāriyati, evaṃ tassa tīsu bhavesu cittaṃ patilīyati paṭikuṭati paṭivattati na sampasāriyati, upekkhā saṇṭhāti. Evamassa saṅkhārupekkhāñāṇaṃ uppannaṃ hoti. Iminā saṅkhārupekkhāñāṇena saddhiṃ upari gotrabhuñāṇassa sādhakaṃ anulomañāṇaṃ pubbāparañāṇehi avuttampi vuttameva hotīti veditabbaṃ. Vuttañhi bhagavatā –

又如网中鱼，逆流之蛙，栏中森林公鸡，坚笼套住之鹿，蹄铁犁牛，肺病大象，翼首龙王，狮首月轮，陷于狼群人群之中等诸如此类，皆起欲离欲断欲放任心。瑜伽者心随诸行总摄，起欲放任离欲断意。故曰“欲舍弃之志”。又于生起、止灭等中，应作「生起之欲舍弃」等教说。以此初义最为顺美。于是于诸行中生无留着之欲舍弃观之知。于三界有生死常住之差别诸行，生舍弃欲，施以差别而观察三相，修慧。由此，观察三相时，随无常生命起生起相，随苦生命生苦相，随无我生命起无我相。由舍弃观察之知，见诸行空，分异观之所摄法，舍弃生与死之怖恼苛责，如丈夫待妻，虽有艳丽容貌而不起爱恋。以此观慧，诸有生死三界中，心不起执著，不取“我”与“我所有”，不放逸，不散乱。如莲花叶上之蜻蜓，不粘不溺不流转。如公鸡羽或炉火上之炭，虽有移动拍打，亦不粘著不涣散。诸有生死，心不起执著，而能常持舍弃观念，此即称为舍弃观察之知。此以此知为基，连通根本智，成顺遂。佛陀亦说。

‘‘So vata, bhikkhave, bhikkhu kañci saṅkhāraṃ niccato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti netaṃ ṭhānaṃ vijjati, anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatīti netaṃ ṭhānaṃ vijjati, sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaphalaṃ vā sacchikarissatīti netaṃ ṭhānaṃ vijjatī’’tiādi (a. ni. 6.98; paṭi. ma. 3.36).

世尊告诸比库：『诸比库啊，若比库恒观诸行常相，殷勤柔和者，彼必得柔和顺容，复得忍辱安乐，因而得成就忍耐慧力。若不具忍耐，不得顺念，则难以得圣道及果。』（《增支部》六九八、《毗曇法义》三三六）

Vuttañca dhammasenāpatinā –

佛法军师曾言：

‘‘Katihākārehi anulomikaṃ khantiṃ paṭilabhati? Katihākārehi sammattaniyāmaṃ okkamati? Cattālīsāya ākārehi anulomikaṃ khantiṃ paṭilabhati, cattālīsāya ākārehi sammattaniyāmaṃ okkamatī’’tiādi (paṭi. ma. 3.37).

“以何种形式顺行的忍耐得以获得？以何种形式适当的调摄得以成就？顺行的忍耐以四十八种形式获得，适当的调摄亦以四十八种形式成就。”等语（巴利律藏第3卷第37节）。

Paṭṭhāne cetaṃ vuttaṃ bhagavatā –

在《起因》中佛陀又说：

‘‘Anulomaṃ gotrabhussa anantarapaccayena paccayo. Anulomaṃ vodānassa anantarapaccayena paccayo’’tiādi (paṭṭhā. 1.1.417).

“顺行是族系之间无间断因缘的缘起。顺行是行之无间断因缘的缘起。”等语（巴利起因藏第1卷第1,417节）。

Tassa hi taṃ saṅkhārupekkhāñāṇaṃ āsevantassa bhāventassa bahulīkarontassa adhimokkhasaddhā balavatarā hoti, vīriyaṃ supaggahitaṃ, sati sūpaṭṭhitā, cittaṃ susamāhitaṃ, saṅkhārupekkhāñāṇaṃ tikkhataraṃ pavattati. Tassa idāni maggo uppajjissatīti saṅkhārupekkhāya saṅkhāre ‘‘aniccā’’ti vā ‘‘dukkhā’’ti vā ‘‘anattā’’ti vā sammasitvā bhavaṅgaṃ otarati. Bhavaṅgānantaraṃ saṅkhārupekkhāya katanayeneva saṅkhāre ‘‘aniccā’’ti vā ‘‘dukkhā’’ti vā ‘‘anattā’’ti vā ārammaṇaṃ kurumānaṃ uppajjati manodvārāvajjanaṃ. Tadanantaraṃ tatheva saṅkhāre ārammaṇaṃ katvā dve tīṇi cattāri vā javanacittāni uppajjanti. Taṃsampayuttaṃ ñāṇaṃ anulomañāṇaṃ. Tañhi purimānañca aṭṭhannaṃ vipassanāñāṇānaṃ tathakiccatāya anulometi, upari ca pattabbānaṃ sattatiṃsāya bodhipakkhiyadhammānaṃ anulometi. Yathā hi dhammiko rājā vinicchayaṭṭhāne nisinno aṭṭhannaṃ vohārikamahāmattānaṃ vinicchayaṃ sutvā agatigamanaṃ pahāya majjhatto hutvā ‘‘evaṃ hotū’’ti anumodamāno tesañca vinicchayassa anulometi, porāṇassa ca rājadhammassa. Tattha rājā viya anulomañāṇaṃ, aṭṭha vohārikamahāmattā viya aṭṭha vipassanāñāṇāni, porāṇarājadhammo viya sattatiṃsa bodhipakkhiyadhammā, yathā rājā ‘‘evaṃ hotū’’ti anumodamāno vohārikānañca vinicchayassa rājadhammassa ca anulometi, evamidaṃ aniccādivasena saṅkhāre ārabbha uppajjamānānaṃ aṭṭhannañca vipassanāñāṇānaṃ tathakiccatāya anulometi, upari ca pattabbānaṃ sattatiṃsāya bodhipakkhiyadhammānaṃ. Tasmā anulomañāṇanti vuccati.

因为对该缘起持久修习并增长的者，在信心深厚强大之下，勇猛精进稳固，正念坚定，心意专注，随顺观察法之知识趋于锐利。是故当下修习缘起时，在行之上觉知“无常”、“苦”、“无我”等相，并由此使存在心转动。存在心转动之后，缘起因缘中再造“无常”、“苦”、“无我”的念头作为心境之因缘而生起。随后于相同缘起因缘处造境后，再生起两至三至四个依附念头的心态流转。此连锁的知识称为顺行知识，其在前部分为八支般若智慧的涵理之顺行，且上承三十七道品的涵理之顺行。如同善德之王端坐裁决处，听闻八名部吏的大审断后，舍弃走失弃违，正当中立称“应如此成就”，便称赞其判决并顺从其判决，且顺从先前王法。于此，宛如国王之顺行知识，八部吏们宛如八般慧见，原有王法宛如三十七道品，宛如国王称“应如此成就”般赞成其判决与国法，这就是顺行知识。因缘起诸行之无常诸相显现，现任起的八支般若智与前八支般若智相契合，且上承三十七道品而贯通。故称为顺行知识。

§10

10.Bahiddhāvuṭṭhānavivaṭṭane paññā gotrabhuñāṇanti ettha bahiddhāti saṅkhāranimittaṃ. Tañhi ajjhattacittasantāne akusalakkhandhe upādāya bahiddhāti vuttaṃ. Tasmā bahiddhā saṅkhāranimittamhā vuṭṭhāti vigataṃ hutvā uddhaṃ tiṭṭhatīti vuṭṭhānaṃ, vivaṭṭati parāvaṭṭati parammukhaṃ hotīti vivaṭṭanaṃ, vuṭṭhānañca taṃ vivaṭṭanañcāti vuṭṭhānavivaṭṭanaṃ. Tenevāha –

十、从外起显现的穿除说智慧即是“族系知识”。此“从外”指的是诸行之缘起相。于此，有内心之不善蕴由于取着而称为“从外”。因此谓“从外诸行之缘起”者是超越、净除而往上升起之意，称为穿出；“穿除”意谓超越内外的障碍向上越进，故穿和除同义即穿除。正如经中言——

‘‘Gotrabhuñāṇaṃ samudayassa asamucchindanato pavattā na vuṭṭhāti, nibbānārammaṇato pana nimittā vuṭṭhātīti ekato vuṭṭhānaṃ hotī’’ti (visuddhi. 2.827).

『族智』者，因断除缘起，未生起，于涅槃因缘则生起，故谓单一生起。

Puthujjanagottābhibhavanato ariyagottabhāvanato gotrabhu. Idañhi anulomañāṇehi padumapalāsato udakamiva sabbasaṅkhārato patilīyamānacittassa anulomañāṇassa āsevanante animittaṃ nibbānaṃ ārammaṇaṃ kurumānaṃ puthujjanagottaṃ puthujjanasaṅkhaṃ puthujjanabhūmiṃ atikkamamānaṃ ariyagottaṃ ariyasaṅkhaṃ ariyabhūmiṃ okkamamānaṃ nibbānārammaṇe paṭhamāvattanapaṭhamābhogapaṭhamasamannāhārabhūtaṃ maggassa anantarasamanantarāsevanaupanissayanatthivigatavasena chahi ākārehi paccayabhāvaṃ sādhayamānaṃ sikhāppattaṃ vipassanāya muddhabhūtaṃ apunarāvattakaṃ uppajjati.

由凡夫族群增长，至圣者族群成长，所谓族智是顺行智慧；如莲花在水中旋转，犹如心识中的诸法流转，顺缘智慧得以涵养，俱生不生依缘；于是由凡夫地转入圣者地，超越凡夫族类、凡夫境界，进入圣者族群及圣者境界；初次发起涅槃因缘，初次享用涅槃果报，并具足初次诸因缘；如彼道步般，恒续不退，以六种条件为缘，生起彼无因涅槃因缘。

§11

11.Dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇanti ettha dubhatoti ubhato, dvayatoti vā vuttaṃ hoti. Kilesānaṃ samucchindanato kilesehi ca tadanuvattakakkhandhehi ca nibbānārammaṇakaraṇato bahiddhā sabbasaṅkhāranimittehi ca vuṭṭhāti vivaṭṭatīti dubhato vuṭṭhānavivaṭṭane paññā. Tenevāha –

十一、所谓烦恼根除而生智慧者，即智慧于道中现起。此所谓双重（烦恼与其随形法）除灭，故称双重。由烦恼断除、烦恼蕴灭，以及涅槃因缘之生成，外缘诸法为其生起缘故，故谓二重生起智慧。如是智慧致使生起与转变。

‘‘Cattāripi maggañāṇāni animittārammaṇattā nimittato vuṭṭhahanti, samudayassa samucchindanato pavattā vuṭṭhahantīti dubhato vuṭṭhānāni hontī’’ti (visuddhi. 2.827).

故曰：「道的四种智，由无因缘的显现及因缘的显现所生，因缘断除而生，故谓双重显现的智。」（《净心论》卷二八二七页）

Magge ñāṇanti nibbānaṃ maggati pekkhati, nibbānatthikehi vā maggīyati anvesīyati, kilese vā mārento gacchati pavattatīti maggo, tasmiṃ magge ñāṇaṃ. Jātiggahaṇena ekavacanaṃ kataṃ. Tañhi gotrabhuñāṇassa anantaraṃ nibbānaṃ ārammaṇaṃ kurumānaṃ sayaṃvajjhe kilese niravasesaṃ samucchindamānaṃ anamataggasaṃsāravaṭṭadukkhasamuddaṃ sosayamānaṃ sabbāpāyadvārāni pidahamānaṃ sattaariyadhanasammukhībhāvaṃ kurumānaṃ aṭṭhaṅgikaṃ micchāmaggaṃ pajahamānaṃ sabbaverabhayāni vūpasamayamānaṃ sammāsambuddhassa orasaputtabhāvamupanayamānaṃ aññāni ca anekāni ānisaṃsasatāni paṭilābhayamānaṃ maggañāṇaṃ uppajjati.

所谓道智，即于道中观察涅槃，追随着涅槃缘由之修行者，亦或观察烦恼及其受者，分别其起灭。于此所言道智，是以一句涵摄全义。当中随族智之后，生起涅槃因缘，自身断净烦恼，断绝无明烦恼，灭除无尽生死轮回的苦海，封闭诸恶之门，得遇四圣谛法宝，断除八正道上的邪道，消除一切畏惧，渐入正觉佛境，种种因缘应作，遂得道智。

Ṭhātuṃ icchaṃ puriso, laṅghitvā mātikāya paratīre;

欲跃岸畔的男子

Vegenāgamma yathā, gaṇhitvā orimatiratarubaddhaṃ.

如同迅速地奔来，聚集并抓住河流那边的树枝，紧紧握住。

Rajjuṃ vā daṇḍaṃ vā, ullaṅghitvāna pāraninnatanu;

无论是绳索或木杖，跳跃越过后，身躯依然在彼岸。

Pārāpanno pana taṃ, muñciya vedhaṃ patiṭṭhahati pāre.

然而到了彼岸之后，放开绳索却依然稳立不动。

Evaṃ yogāvacaro, sakkāyamayamhi orime tīre;

修习此禅定之人，在体内之河流这一岸边，依此修行。

Diṭṭhabhayo abhaye pana, ṭhātuṃ icchaṃ amatapāre.

虽然眼见此岸有怖畏，却因无畏之心渴望立于彼岸永生之处。

Udayabbayānupassa , pabhutikavegena āgato rajjuṃ;

观察生灭变化，快速光明突如其来，来到那绳索之上。

Rūpāvhaṃ daṇḍaṃ vā, taditarakhandhāvhayaṃ sammā.

「色」者，是指如杖状等形体，亦即断除诸取著之法，证得正智者也。

Gaṇhitvā āvajjana, cittena hi pubbavuttanayatova;

以心摄持遣念，正如过去所修先驱之法；

Anulomehullaṅghiya, nibbutininno tadāsanopagato.

顺顺相承，跳越杂染，现已证入涅槃，安住于彼境。

Taṃ muñciya gotrabhunā, aladdhaāsevanena tu pavedhaṃ;

放下此见差别之手印，舍弃不义与错误行为之网。

Patito saṅkhatapāre, tato patiṭṭhāti maggañāṇena.

堕入集聚断灭彼岸，然后凭藉正道智慧而得安立。

Passitukāmo candaṃ, cande channamhi abbhapaṭalehi;

欲观彼月，月乃隐匿于覆盖之云层之下，

Thulakasukhumasukhumesu, abbhesu haṭesu vāyunā kamato.

在轻重微细的感觉中，或在波浪激荡之时，风随欲念吹动。

Candaṃ passeyya naro, yathā tathevānulomañāṇehi kamā;

人观察月亮，依其存在的顺逆皆由心欲所驱使；

Saccacchādakamohe, vināsite pekkhate hi gotrabhu amataṃ.

真理被妄遮蔽时，若无慧眼，则族谱上的不灭法真实难现。

Vātā viya te candaṃ, amataṃ na hi pekkharenulomāni;

如同风吹动月亮，却无法看见其逆顺，即使是月的永恒也难觉察；

Puriso abbhāni yathā, gotrabhu na tamaṃ vinodeti.

男人如云雾般遮蔽，不灭的族谱无法被灭除；

Bhamitamhi cakkayante, ṭhito naro aññadinnasaññāya;

眼睛被云雾遮蔽时，立着的人因持他人见解而迷惑。

Usupāte phalakasataṃ, apekkhamāno yathā vijjhe.

如同盼望着一百块金板一般，专心期待着，

Evamidha maggañāṇaṃ, gotrabhunā dinnasaññamavihāya;

正是在此处，断绝了家族流传的无明及错误见解；

Nibbāne vattantaṃ, lobhakkhandhādike padāleti.

证得涅槃之道，从贪欲等烦恼蕴中获得解脱。

Saṃsāradukkhajaladhiṃ , sosayati pidahati duggatidvāraṃ;

其如渡苦海之人忧虑难过，灭除堕入恶趣的门路；

Kurute ca ariyadhaninaṃ, micchāmaggañca pajahāti.

为圣者施主修行者弃绝邪道正道。

Verabhayāni samayate, karoti nāthassa orasasutattaṃ;

远离敌害战恐怖，如护主人的身体般防护自己。

Aññe ca anekasate, ānīsaṃse dadāti ñāṇamidanti.

另外，众多具体事物也赋予修习者智慧之名。

§12

12.Payogappaṭippassaddhipaññā phale ñāṇanti ettha payogoti bhuso yogo, phalasacchikiriyāya maggabhāvanāya ubhato vuṭṭhānapayogo, tassa payogassa paṭippassambhanaṃ niṭṭhānaṃ payogapaṭippassaddhi. Kiṃ taṃ? Catumaggakiccapariyosānaṃ. Tassā payogapaṭippassaddhiyā hetubhūtāya pavattā phale paññā payogappaṭippassaddhipaññā. Phalati vipaccatīti phalaṃ, tasmiṃ phale taṃsampayuttaṃ ñāṇaṃ. Ekekassa hi maggañāṇassa anantarā tassa tasseva vipākabhūtāni nibbānārammaṇāni tīṇi vā dve vā ekaṃ vā phalacittāni uppajjanti. Anantaravipākattāyeva lokuttarakusalānaṃ ‘‘samādhimānantarikaññamāhū’’ti (khu. pā. 6.5; su. ni. 228) ca, ‘‘dandhaṃ ānantarikaṃ pāpuṇāti āsavānaṃ khayāyā’’ti (a. ni. 4.162) ca ādi vuttaṃ. Yassa dve anulomāni, tassa tatiyaṃ gotrabhu, catutthaṃ maggacittaṃ, tīṇi phalacittāni honti. Yassa tīṇi anulomāni, tassa catutthaṃ gotrabhu, pañcamaṃ maggacittaṃ, dve phalacittāni honti. Yassa cattāri anulomāni, tassa pañcamaṃ gotrabhu, chaṭṭhaṃ maggacittaṃ, ekaṃ phalacittaṃ hoti. Idaṃ maggavīthiyaṃ phalaṃ. Kālantaraphalaṃ pana samāpattivasena uppajjamānaṃ nirodhā vuṭṭhahantassa uppajjamānañca eteneva saṅgahitaṃ.

十二、以修习功用和静虑智慧为果的智慧，在此称为‘功用’。此处‘功用’是指广泛的用心，即正道修习中对果智的实现以及通向正道的双重展开功用。所谓功用的静虑，是最终的功用完成。其义为何？即四圣道修习之终结。这种功用的静虑生起因缘所驱，使果智成就。所谓‘果’是指果，‘果智’是随果而起的智慧。每一条道智之后，立即随其而生的是果智及其三种、两种或一种称为果心的具足法。因果的连贯，世间出世善根众人称之为‘‘禅定紧随而来’’（《俱舍法门论·六》及《相应部·二二八》），又云‘‘紧随而得，断除烦恼’’（《增支部·四一六二》）等。持有两种连续相续者，第三谓为族属，第四为道心，三种果心存在。若持有三种连续相续者，第四是族属，第五为道心，两种果心存在。若持有四种连续相续者，则第五是族属，第六是道心，一种果心存在。此即道果之轨迹。时果则依入灭而生起，此间仍合于上述集成。

§13

13.Chinnavaṭumānupassane paññāti tena tena ariyamaggena samucchinnaṃ taṃ taṃ upakkilesaṃ pacchā passane paññā. Vimuttiñāṇanti vimuttiyā ñāṇaṃ. Vimuttīti ca upakkilesehi vimuttaṃ parisuddhaṃ cittaṃ, vimuttabhāvo vā. Tassā vimuttiyā jānanaṃ ñāṇaṃ vimuttiñāṇaṃ. Kilesehi vimuttaṃ cittasantatimpi kilesehi vimuttabhāvampi paccavekkhanto kilesehi na vinā paccavekkhatīti etena pahīnakilesapaccavekkhaṇaṃ vuttaṃ hoti. ‘‘Vimuttasmiṃ vimuttamiti ñāṇaṃ hotī’’ti (mahāva. 23; dī. ni. 1.248) hi idameva sandhāya vuttaṃ. Avasiṭṭhakilesapaccavekkhaṇaṃ pana avuttampi imināva vuttaṃ hotīti gahetabbaṃ. Vuttañca –

十三、观察斩断束缚之智慧，是由诸圣道中审视斩断之烦恼而得的智慧。解脱智者谓解脱之智慧，解脱即谓心离垢净、得解脱之相。对解脱生起觉知之智，称为解脱智慧。反观于烦恼断除未尽之心流与断除之心流，观察烦恼断除前后状态，谓之断除烦恼观察。正如大毗婆沙论所言：‘于解脱即得解脱之智慧’，此语为证明。对于未尽断烦恼的观察，亦如所述，须谨记于心。文中又说——

‘‘Vuttamhi ekadhamme, ye dhammā ekalakkhaṇā tena;

“文中谓，诸法唯有一义，称为一相；

Vuttā bhavanti sabbe, iti vutto lakkhaṇo hāro’’ti. (netti. 4.5 niddesavāra);

“诸法皆属一相，此为一相之义。”（《净行论》第4章5节，关于说明应理之法），

Atha vā arahato avasiṭṭhakilesapaccavekkhaṇābhāvā catunnaṃ ariyānaṃ labbhamānaṃ pahīnakilesapaccavekkhaṇameva vuttanti veditabbaṃ.

或说，阿拉汉对未尽断烦恼的观察，便是四圣人已得断除烦恼观察者之所称，应当了知。

§14

14.Tadā samudāgate dhamme passane paññāti tadā maggakkhaṇe phalakkhaṇe ca samudāgate paṭilābhavasena ca paṭivedhavasena ca samāgate sampatte samaṅgibhūte maggaphaladhamme catusaccadhamme ca passanā pekkhaṇā pajānanā paññā. Paccavekkhaṇe ñāṇanti nivattitvā bhusaṃ passanaṃ jānanaṃ ñāṇaṃ. Iminā ca ñāṇadvayena paccavekkhaṇañāṇāni vuttāni honti. Sotāpannassa hi maggavīthiyaṃ sotāpattiphalapariyosāne cittaṃ bhavaṅgaṃ otarati, tato bhavaṅgaṃ upacchinditvā maggapaccavekkhaṇatthāya manodvārāvajjanaṃ uppajjati, tasmiṃ niruddhe paṭipāṭiyā satta maggapaccavekkhaṇajavanānīti. Puna bhavaṅgaṃ otaritvā teneva nayena phalādīnaṃ paccavekkhaṇatthāya āvajjanādīni uppajjanti. Yesaṃ uppattiyā esa maggaṃ paccavekkhati, phalaṃ paccavekkhati, pahīnakilese paccavekkhati, avasiṭṭhakilese paccavekkhati, nibbānaṃ paccavekkhati. So hi ‘‘iminā vatāhaṃ maggena āgato’’ti maggaṃ paccavekkhati, tato ‘‘ayaṃ me ānisaṃso laddho’’ti phalaṃ paccavekkhati, tato ‘‘ime nāma me kilesā pahīnā’’ti pahīnakilese paccavekkhati, tato ‘‘ime nāma me kilesā avasiṭṭhā’’ti uparimaggavajjhe kilese paccavekkhati, avasāne ‘‘ayaṃ me dhammo ārammaṇato paṭiladdho’’ti amataṃ nibbānaṃ paccavekkhati. Iti sotāpannassa ariyasāvakassa pañca paccavekkhaṇāni honti. Yathā ca sotāpannassa, evaṃ sakadāgāmianāgāmīnampi. Arahato pana avasiṭṭhakilesapaccavekkhaṇaṃ nāma natthīti cattāriyeva paccavekkhaṇāni. Evaṃ sabbāni ekūnavīsati paccavekkhaṇañāṇāni. Ukkaṭṭhaparicchedoyeva ceso. Pahīnāvasiṭṭhakilesapaccavekkhaṇaṃ sekkhānaṃ hoti vā na vā. Tassa hi abhāvatoyeva mahānāmo sakko bhagavantaṃ pucchi ‘‘kosu nāma me dhammo ajjhattaṃ appahīno, yena me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhantī’’tiādi (ma. ni. 1.175).

当时，法得现起，观察时具有智慧，正逢道境果境现起，又由于得、触及而集会，种种条件具足，完成与和合，成为与道聚合、道化合之果法与圣谛法—观察、瞻察、理解及智慧。回顾时，智慧随之回转，观察识知，智慧了知。由此二种智慧，谓回顾智慧，诸智显现。初果向圣者，行道之程已尽，心识流（心根本体）下降，继而截断心识流，产生道后观察的心所展开活动，称七种道后观察的心所活动。复次心识流下降，随之依此法而为诸果类回顾观察心所言动。这些法因现起者，彼观察道，观察果，观察已断烦恼，观察剩余烦恼，观察涅槃。是故，彼曰“我依此道而来”，观察道；继曰“我已得此因缘果”，观察果；复曰“此等烦恼已断”，观察断烦恼；又曰“此等烦恼尚存”，观察余烦恼；终曰“此法因缘涅槃已得”，观察涅槃。是谓初果圣弟子拥有五种观察。与初果相类，二果、三果亦然。唯阿拉汉，缺余烦恼观察，止于四种观察。如此共计共得十九种观察智慧。以上为最上层章节。本已断余烦恼者，修学者有时有之无之。因其无，有大梵及萨咖问询世尊：“何法常不退失，能使我心不为贪欲所缠绕？”如大长老经中所说（中部经论1.175）。

Ettha dhammaṭṭhitiñāṇādīnaṃ ekādasannaṃ ñāṇānaṃ vibhāvanatthāya ayaṃ upamā veditabbā – yathā puriso ‘‘macche gahessāmī’’ti macchakhippaṃ gahetvā tadanurūpe udake osāretvā khippamukhena hatthaṃ otāretvā antoudake kaṇhasappaṃ macchasaññāya gīvāya daḷhaṃ gahetvā ‘‘mahā vata mayā maccho laddho’’ti tuṭṭho ukkhipitvā passanto sovatthikattayadassanena ‘‘sappo’’ti sañjānitvā bhīto ādīnavaṃ disvā gahaṇe nibbinno muñcitukāmo hutvā muñcanassa upāyaṃ karonto agganaṅguṭṭhato paṭṭhāya hatthaṃ nibbeṭhetvā bāhaṃ ukkhipitvā uparisīse dve tayo vāre paribbhametvā sappaṃ dubbalaṃ katvā ‘‘gaccha re duṭṭhasappā’’ti nissajjitvā vegena thalaṃ āruyha ṭhitova ‘‘mahantassa vata bho sappassa mukhato muttomhī’’ti haṭṭho āgatamaggaṃ olokeyya.

此处为说明十一种断法观察智慧之鉴别，譬如一人说“我将捕鱼”，因故持渔叉快取鱼，置于适当水处，逆水将其拖曳至浅水处，用口紧咬鱼体，称为过桥，将鱼高举，满足地说：“啊，此鱼可得。”观看鱼之安稳状态后认知“好鱼”，恐惧禁忌现起，因而扔下捕鱼工具，欲放鱼自由，谋求放鱼之计。将鱼推入水中，鱼群游弋水面三至四圈，使鱼变弱，谓之“恶鱼”，弃而速升岸上，站立处说：“大鱼嘴中已有自由了。”观察离岸路径。

Tattha tassa purisassa macchasaññāya kaṇhasappaṃ daḷhaṃ gahetvā tussanaṃ viya imassa yogino ādito bālaputhujjanassa aniccatādivasena bhayānakaṃ khandhapañcakaṃ niccādisaññāya ‘‘ahaṃ mamā’’ti diṭṭhitaṇhāhi daḷhaṃ gahetvā tussanaṃ, tassa khippamukhato sappaṃ nīharitvā sovatthikattayaṃ disvā ‘‘sappo’’ti sañjānanaṃ viya sappaccayanāmarūpapariggahena ghanavinibbhogaṃ katvā kalāpasammasanādīhi ñāṇehi khandhapañcakassa aniccatādilakkhaṇattayaṃ disvā ‘‘aniccaṃ dukkhamanattā’’ti tassa vavatthāpanaṃ , tassa bhāyanaṃ viya imassa bhayatupaṭṭhānañāṇaṃ, sappe ādīnavadassanaṃ viya ādīnavānupassanāñāṇaṃ, sappagahaṇe nibbindanaṃ viya nibbidānupassanāñāṇaṃ, sappaṃ muñcitukāmatā viya muñcitukamyatāñāṇaṃ, muñcanassa upāyakaraṇaṃ viya paṭisaṅkhānupassanāñāṇaṃ, sappaṃ paribbhametvā dubbalaṃ katvā nivattitvā ḍaṃsituṃ asamatthabhāvapāpanaṃ viya tilakkhaṇāropanena saṅkhārupekkhānulomañāṇehi saṅkhāre paribbhametvā dubbalaṃ katvā puna niccasukhattākārena upaṭṭhātuṃ asamatthatāpāpanaṃ, sappavissajjanaṃ viya gotrabhuñāṇaṃ, sappaṃ vissajjetvā thalaṃ āruyha ṭhānaṃ viya nibbānathalaṃ āruyha ṭhitaṃ maggaphalañāṇaṃ, haṭṭhassa āgatamaggolokanaṃ viya maggādipaccavekkhaṇañāṇanti.

此人借鱼之识相，相似“鲈鱼一般”，此修行者如受贪、无明等凡夫之怖畏所迫，紧握五蕴的恐怖无常相，如执“我我所有”，执着由见渴强持，如紧咬鱼，被急速拖水，观察鱼之安稳为“好鱼”认知，如執鱼现起的取有，极度消耗。由此观察五蕴之无常、苦、无我之三相，支持此理见，形成畏怖如火之认识，诸识观察诸恶障现起悔改，观察执有弃离，观观察离弃之方便，“设法放鱼”，用追忆观察，自行观察离弃。游弋水中置鱼为难，鱼弱回岸，难以攀爬，如无法站立，形同贪依五蕴，执着过重，与五蕴生灭相反应观察。弃鱼后，升岸立定，如涅槃岸立定的观知，意识到来临道境观察道始等。

Imesañca sutamayañāṇādīnaṃ cuddasannaṃ ñāṇānaṃ uppattikkamena paṭipattikkamena ca desanakkamassa katattā paccavekkhaṇesu paṭhamaṃ kilesapaccavekkhaṇaṃ hoti, tato maggaphalanibbānapaccavekkhaṇānīti veditabbaṃ.

依此听闻智慧等共有十三种生起与作用之道，作为首次烦恼观察，接着为道果及涅槃观察。

‘‘Lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya, kāmarāgabyāpādānaṃ tanubhāvāya, kāmarāgabyāpādānaṃ anavasesappahānāya, rūparāgaarūparāgamānauddhaccaavijjānaṃ anavasesappahānāyā’’ti (dha. sa. 277, 361-363) ca kilesappahānaṃyeva adhikaṃ katvā maggapaṭipattiyā vuttattā paṭipattānurūpeneva kilesapaccavekkhaṇassa ādibhāvo yujjati, aṭṭhakathāyaṃ vuttakkamo pana dassitoyeva. So pana kamo pañcavidho uppattikkamo pahānakkamo paṭipattikkamo bhūmikkamo desanakkamoti.

“出世间禅定，形成根生之引导，断见见解，以此除断肉欲、嗔恨之现象及其根本，亦除观身见与心见之无明”，是较高境界修道过程中修习烦恼断除的状态。由此道理而言，烦恼观察依照修道过程、方法展开。论中称呼此为欲爱五事之生起、断除、修行、地位、宣说。

‘‘Paṭhamaṃ kalalaṃ hoti, kalalā hoti abbudaṃ;

“初波涛涌起，波动剧烈；

Abbudā jāyate pesi, pesi nibbattatī ghano’’ti. (saṃ. ni. 1.235) –

生疑惑谓之疑惑，疑惑凝结为集聚。

Evamādi uppattikkamo. ‘‘Dassanena pahātabbā dhammā, bhāvanāya pahātabbā dhammā’’ti (dha. sa. tikamātikā 8) evamādi pahānakkamo. ‘‘Sīlavisuddhi cittavisuddhi diṭṭhivisuddhi kaṅkhāvitaraṇavisuddhi maggāmaggañāṇadassanavisuddhi paṭipadāñāṇadassanavisuddhi ñāṇadassanavisuddhī’’ti evamādi paṭipattikkamo. ‘‘Kāmāvacarā dhammā, rūpāvacarā dhammā, arūpāvacarā dhammā’’ti (dha. sa. dukamātikā 93-95) evamādi bhūmikkamo. ‘‘Cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo’’ti (ma. ni. 3.43; mahāni. 191; cūḷani. mettagūmāṇavapucchāniddesa 22) vā, ‘‘anupubbikathaṃ kathesi. Seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesī’’ti (mahāva. 31; dī. ni. 1.298; 2.83) vā evamādi desanakkamo. Idha pana cuddasannaṃ ñāṇānaṃ uppattikkamo paṭipattikkamo ca tadubhayavasena paṭipāṭiyā desitattā desanakkamo cāti tayo kamā veditabbā.

诸如此类，即诸法之生起因缘。所谓“以观见当断诸法，以修习当舍诸法”，此为断除之法。而“戒净心净见净除疑惑净，及道及道知见净，修行知见净，智慧见净”等，如此修行之法。又谓“欲界行法、色界行法、无色界行法”，此为所住之地位。复有“四念处、四正勤、四力、五根、五力、七觉支、圣八正道”等，或谓“渐次宣说，如施予、戒法、天上、欲欲之害、堕染、出家因缘”等，此为开示之法。此中十三种知见之生起与修习，二者兼有，依次序而讲，乃为宣说。此“三种”应当分别知晓。

§15

15. Idāni yasmā heṭṭhā sarūpena nāmarūpavavatthānañāṇaṃ na vuttaṃ, tasmā pañcadhā nāmarūpappabhedaṃ dassetuṃ ajjhattavavatthāne paññā vatthunānatte ñāṇantiādīni pañca ñāṇāni uddiṭṭhāni. Sakale hi nāmarūpe vutte yaṃ pariggahetuṃ sakkā, yañca pariggahetabbaṃ, taṃ pariggahessati. Lokuttaranāmañhi pariggahetuñca na sakkā anadhigatattā, na ca pariggahetabbaṃ avipassanūpagattā. Tattha ajjhattavavatthāneti ‘‘evaṃ pavattamānā mayaṃ attāti gahaṇaṃ gamissāmā’’ti iminā viya adhippāyena attānaṃ adhikāraṃ katvā pavattāti ajjhattā. Ajjhattasaddo panāyaṃ gocarajjhatte niyakajjhatte ajjhattajjhatte visayajjhatteti catūsu atthesu dissati . ‘‘Tena, ānanda, bhikkhunā tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapetabbaṃ, ajjhattarato samāhito’’tiādīsu (dha. pa. 362) hi ayaṃ gocarajjhatte dissati. ‘‘Ajjhattaṃ sampasādanaṃ (dī. ni. 1.228; dha. sa. 161), ajjhattaṃ vā dhammesu dhammānupassī viharatī’’tiādīsu (dī. ni. 2.373) niyakajjhatte. ‘‘Cha ajjhattikāni āyatanāni, ajjhattikā dhammā’’tiādīsu (dha. sa. tikamātikā 20) ajjhattajjhatte. ‘‘Ayaṃ kho, panānanda, vihāro tathāgatena abhisambuddho yadidaṃ sabbanimittānaṃ amanasikārā ajjhattaṃ suññataṃ upasampajja viharatī’’tiādīsu (ma. ni. 3.187) visayajjhatte, issariyaṭṭhāneti attho. Phalasamāpatti hi buddhānaṃ issariyaṭṭhānaṃ nāma. Idha pana ajjhattajjhatte daṭṭhabbo. Tesaṃ ajjhattānaṃ vavatthāne ajjhattavavatthāne. Vatthunānatteti vatthūnaṃ nānābhāve, nānāvatthūsūti attho. Ettha javanamanoviññāṇassa paccayabhūto bhavaṅgamanopi cakkhādipañcakaṃ viya uppattiṭṭhānattā vatthūti vutto. Āvajjanampi tannissitameva kātabbaṃ.

如今因未曾陈说唯有色法的名色观境知，因此为表述五种名色对别，内含不熟知法之智慧等五种智慧，即不可解之智慧等皆显现。总体上说名色所涵盖者，能被摄持者与应当摄持者，摄持之。出世间名色中，因未得而不可摄持，亦不可因无明障蔽去摄持。此处所谓内境，即“执自我为真情，遂执即转”，以此为主权，下定决心引导自身，谓之内境。此内声在此境界有所得处、所执处、内执处、所缘处等四义。如经云：“以此，阿难，比库应于彼处定之所缘，内心调伏”，此谓所得处。又云：“于内净修行，内观法法”，谓之所执处。又云：“此有六内界、内法”等，谓内执处。又云：“彼诸住处如实而住”，谓所缘处。此为内境之义。佛陀证果处即帝尊所处者。此处应见内境之义。其内境乃众生根本，故应理当谨慎对治。

§16

16.

Bahiddhāti chahi ajjhattajjhattehi bahibhūtesu tesaṃ visayesu. Gocaranānatteti visayanānatte.

所谓外境，即以六内境为内，自外境为外境。外境即外道境界。所谓所缘，即所缘之境。

§17

17.Cariyāvavatthāneti viññāṇacariyāaññāṇacariyāñāṇacariyāvasena cariyānaṃ vavatthāne. ‘‘Cariyavavatthāne’’ti rassaṃ katvāpi paṭhanti.

所谓行为所缘，是指识行等行为之所依所缘。虽言“行为所有”，亦当理解为所缘。

§18

18.Catudhammavavatthāneti kāmāvacarabhūmiādīnaṃ cuddasannaṃ catukkānaṃ vasena catunnaṃ catunnaṃ dhammānaṃ vavatthāne. Bhūmīti ca ‘‘bhūmigatañca vehāsaṭṭhañcā’’tiādīsu (saṃ. ni. 1.136) pathaviyaṃ vattati. ‘‘Abhūmiṃ tāta, mā sevā’’tiādīsu (jā. 1.6.34) visaye. ‘‘Sukhabhūmiyaṃ kāmāvacare’’tiādīsu (dha. sa. 988) uppajjanaṭṭhāne. Idha pana koṭṭhāse vattati. Paricchedetipi vadanti.

所谓四法所缘，即以欲界行为所在之地等十三类归为四类、四分之所缘。所谓“地”，如经云“住于地者也”，是指土地之义。如经云“非土地，诲勿依止”，指所缘。有经说“欢喜之地欲界行为”，是指生起所缘之地。本节即述此地义。且谓篇章之分。

§19

19.Navadhammavavatthāneti kāmāvacarakusalādivasena pāmojjamūlakavasena yoniso manasikāramūlakavasena ca navannaṃ navannaṃ dhammānaṃ vavatthāne. Imesu ca pañcasu ñāṇesu paṭhamaṃ ajjhattadhammā vavatthāpetabbāti vatthunānatte ñāṇaṃ paṭhamaṃ vuttaṃ, tato tesaṃ visayā vavatthāpetabbāti tadanantaraṃ gocaranānatte ñāṇaṃ vuttaṃ, tato parāni tīṇi ñāṇāni tiṇṇaṃ catunnaṃ navannaṃ vasena gaṇanānulomena vuttāni.

第十九章。所谓九法阐释者，乃以欲行等善法之类为缘起本根，依止于欢喜为根，理智之专注为根，而分别阐明九种法的蕴义。于此诸法中，第一为内在法之阐释，这便是以法为对象之知所阐明；继而阐明其所涵盖之境界，谓之境界阐释；随后便阐明余下三种知见，详述三法中四种九法因缘依次展开之意。

§20

20. Idāni yasmā nāmarūpasseva pabhedato vavatthāpanañāṇaṃ ñātapariññā, tadanantaraṃ tīraṇapariññā, tadanantaraṃ pahānapariññāti tisso pariññā. Taṃsambandhā ca bhāvanāsacchikiriyā honti, tasmā dhammanānattañāṇānantaraṃ ñātaṭṭhe ñāṇādīni pañca ñāṇāni uddiṭṭhāni. Tisso hi pariññā ñātapariññā tīraṇapariññā pahānapariññā ca. Tattha ‘‘ruppanalakkhaṇaṃ rūpaṃ, vedayitalakkhaṇā vedanā’’ti evaṃ tesaṃ tesaṃ dhammānaṃ paccattalakkhaṇasallakkhaṇavasena pavattā paññā ñātapariññā nāma. ‘‘Rūpaṃ aniccaṃ dukkhaṃ anattā, vedanā aniccā dukkhā anattā’’tiādinā nayena tesaṃ tesaṃ dhammānaṃ sāmaññalakkhaṇaṃ āropetvā pavattā lakkhaṇārammaṇikavipassanāpaññā tīraṇapariññā nāma. Tesuyeva pana dhammesu niccasaññādipajahanavasena pavattā lakkhaṇārammaṇikavipassanāva pahānapariññā nāma.

第二十章。现今由名色独自分别之阐释知，乃所知认识；继之为通达了解；再继之为抛弃断除，此即三种知见。此三知见与修习证悟相应，故于法之差异知后，为了明了，此五种知见依次宣说。三种知见者即为认识、通达及抛弃。于此当中，如“色之特性谓色”，“受之特性谓受”等，针对各法分别标明其识别特性，此为认识阶段；又以“色无常苦无我，受亦无常苦无我”等，对诸法加以共相归纳，转入称为通达之阶段；同理，对生灭常见等断惑分别，则为断舍阶段。

Tattha saṅkhāraparicchedato paṭṭhāya yāva paccayapariggahā ñātapariññāya bhūmi. Etasmiñhi antare dhammānaṃ paccattalakkhaṇapaṭivedhasseva ādhipaccaṃ hoti. Kalāpasammasanato paṭṭhāya yāva udayabbayānupassanā tīraṇapariññāya bhūmi. Etasmiñhi antare sāmaññalakkhaṇapaṭivedhasseva ādhipaccaṃ hoti. Bhaṅgānupassanaṃ ādiṃ katvā upari pahānapariññāya bhūmi. Tato paṭṭhāya hi ‘‘aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ pajahati, anattato anupassanto attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahatī’’ti (paṭi. ma. 1.52) evaṃ niccasaññādipahānasādhikānaṃ sattannaṃ anupassanānaṃ ādhipaccaṃ hoti.

此处自造作之划分出发，直至因缘相续的洞察，谓所谓认识阶段之位。其间有对诸法分别特质的出现，称为主导。继而诸法假合之性观察，乃至生灭往来观照，则为通达阶段之位。以观察破坏实相为始，转入断舍阶段之位。然后于其基础上谓“对于无常未观者弃绝常见，对于苦未观者舍离乐见，对于无我未观者断我见，对于厌倦者断乐见，对于离欲者断贪见，对于断灭者断集见，对于弃断者断取法”，此为断舍阶段所标示之七种主导观念。

Tattha abhiññāpaññāti dhammānaṃ ruppanādisabhāvena jānanapaññā. Sā hi sobhanaṭṭhena abhisaddena ‘‘tesaṃ tesaṃ dhammānaṃ sabhāvajānanavasena sobhanaṃ jānana’’nti katvā abhiññāti vuccati. Ñātaṭṭhe ñāṇanti jānanasabhāvaṃ ñāṇaṃ.

于此处所谓神通慧者，即是对诸法之色等本贤作真知之慧。此为殊胜基础上，明了诸法之共性本性之美好知识，故称为神通慧。认识阶段之知，即谓知识之认识本质。

§21

21.Pariññāpaññāti jānanapaññā. Sā hi byāpanaṭṭhena parisaddena ‘‘aniccādisāmaññalakkhaṇavasena sakiccasamāpanavasena vā byāpitaṃ jānana’’nti katvā pariññāti vuccati. Tīraṇaṭṭhe ñāṇanti upaparikkhaṇasabhāvaṃ, sammasanasabhāvaṃ vā ñāṇaṃ.

第二十一章。成熟慧者者，即彻底明了智慧。此慧以普遍共相为显著，或以业果成就为显著，以普遍共相之无常等为对象加以充分了解，故称为成熟。通达阶段之知，即谓审视考察之知或正当论证之知。

§22

22.Pahānepaññāti niccasaññādīnaṃ pajahanā paññā, pajahatīti vā, pajahanti etenāti vā pahānaṃ. Pariccāgaṭṭheñāṇanti pariccajanasabhāvaṃ ñāṇaṃ.

第二十二章。抛弃慧者者，即弃除无常等所起见解之智慧。所谓断除，即是舍弃乃至断绝之意。离弃阶段之知，即为舍弃断绝之性质的知识。

§23

23.Bhāvanāpaññāti vaḍḍhanapaññā. Ekarasaṭṭhe ñāṇanti ekakiccasabhāvaṃ ñāṇaṃ, vimuttirasena vā ekarasasabhāvaṃ ñāṇaṃ.

23. 修习慧者谓之增慧。唯识一相的智慧者，谓是仅有单一境界的智慧；如同解脱者的智慧，谓是具有统一性质的智慧。

§24

24.Sacchikiriyāpaññāti paṭivedhavasena paṭilābhavasena vā paccakkhakaraṇapaññā. Phassanaṭṭhe ñāṇanti tadubhayavaseneva vindanasabhāvaṃ ñāṇaṃ.

24. 对真如现证的慧者称为察知慧，是由了知或证得而得的知解。感触之处的智慧，谓是以两者并存的辨识性质表现的智慧。

§25-28

25-28. Idāni yasmā pahānabhāvanāsacchikiriyañāṇāni ariyamaggaphalasampayuttānipi honti, tasmā tadanantaraṃ ariyapuggalānaṃyeva labbhamānāni cattāri paṭisambhidāñāṇāni uddiṭṭhāni. Tatthāpi paccayuppanno attho dukkhasaccaṃ viya pākaṭo suviññeyyo cāti paṭhamaṃ atthapaṭisambhidāñāṇaṃ uddiṭṭhaṃ, tassa atthassa hetudhammavisayattā tadanantaraṃ dhammapaṭisambhidāñāṇaṃ, tadubhayassa niruttivisayattā tadanantaraṃ niruttipaṭisambhidāñāṇaṃ, tesu tīsupi ñāṇesu pavattanato tadanantaraṃ paṭibhānapaṭisambhidāñāṇaṃ. Pa-kāraṃ dīghaṃ katvā ca paṭhanti.

25-28. 现在，因为放弃之修习与真如现证的智慧，即与圣道果相应，故在此之后，专为圣者所现的四种分别解智慧被宣说。其中文义分别解智慧首先开示，犹如苦谛般明显而易于认识；因其义故，次乃观因境界之法的法分别解智慧；又因两者意涵而有言辞分别解智慧；在三智中转折故有通达分别解智慧。此四智长篇展开详述。

§29-31

29-31. Ito parāni vihāraṭṭhe ñāṇādīni tīṇi ñāṇāni ariyānaṃyeva sambhavato paṭisambhidāpabhedato ca paṭisambhidāñāṇānantaraṃ uddiṭṭhāni. Vihāraṭṭhe ñāṇañhi dhammapaṭisambhidā hoti, samāpattaṭṭhe ñāṇaṃ atthapaṭisambhidā. Dhammasabhāve ñāṇañhi paṭisambhidākathāyaṃ (paṭi. ma. 2.30) dhammapaṭisambhidāti vuttaṃ. Nibbāne ñāṇaṃ pana atthapaṭisambhidā eva. Tattha vihāranānatteti aniccānupassanādivasena nānāvipassanāvihāre. Vihāraṭṭheti vipassanāvihārasabhāve. Vihāroti ca sasampayuttā vipassanā eva. Samāpattinānatteti animittādivasena nānāphalasamāpattiyaṃ. Samāpattīti ca lokuttaraphalabhūtā cittacetasikadhammā. Vihārasamāpattinānatteti ubhayavasena vuttaṃ.

29-31. 此后，论及余三处慧等三慧，唯于圣者的分别解续次之中被说明。于此所说的慧为法分别解；于终结处所说的慧为义分别解。于法性质中有分别解的义体，所谓法分别解。涅槃中的慧为义分别解。此处所谓之“处”，因无常观等多种观察法的住处；所谓“住”，是指与观相连结的住处；所谓“终结”，因无相等多种果位的圆满。住与果圆满皆以双重方式说明。

§32

32. Tato vihārasamāpattiñāṇasādhakassa ‘‘dubhato vuṭṭhānavivaṭṭane paññā’’ti pubbe vuttassāpi maggañāṇassa āsavasamucchedasamatthataṃ anantaraphaladāyakattañca kāraṇena visesetvā aparenākārena vattukāmena tadeva ‘‘ānantarikasamādhimhi ñāṇa’’nti uddiṭṭhaṃ. Tattha avikkhepaparisuddhattāti vikkhipati tena cittanti vikkhepo, uddhaccassetaṃ nāmaṃ. Na vikkhepo avikkhepo, uddhaccapaṭipakkhassa samādhissetaṃ nāmaṃ. Parisuddhassa bhāvo parisuddhattaṃ, avikkhepassa parisuddhattaṃ avikkhepaparisuddhattaṃ, tasmā avikkhepaparisuddhattā samādhissa parisuddhabhāvenāti attho. Idañhi āsavasamucchedassa anantaraphaladāyakattassa ca kāraṇavacanaṃ. Āsavasamucchedeti ettha āsavantīti āsavā, cakkhutopi…pe… manatopi sandanti pavattantīti vuttaṃ hoti. Dhammato yāva gotrabhuṃ, okāsato yāva bhavaggaṃ savantīti vā āsavā, etaṃ dhammaṃ etañca okāsaṃ antokaritvā pavattantīti attho. Antokaraṇattho hi ayaṃ ā-kāro. Cirapārivāsikaṭṭhena madirādayo āsavā viyātipi āsavā. Lokasmiñhi cirapārivāsikā madirādayo āsavāti vuccanti. Yadi ca cirapārivāsikaṭṭhena āsavā, eteyeva bhavitumarahanti. Vuttañhetaṃ –

32. 此后，对于住果知见修持者，由于先前所说圣道智的断漏功效和无间果位的特性，与随后所说的“知于无间定中之智”不同。此处说到“不散乱净”的意涵，即不为分散扰乱的心。因此，散乱指心的散乱与躁动；非散乱指相对躁动之宁静定，具有净洁。净者即净洁、不散乱者即不散之净净性，故此意为不散乱净的净于定中之性。此即断漏和无间果位之因语。所断漏，即是烦恼；如眼、意等亦都生起烦恼。在理上所谓无漏，即断尽烦恼；此烦恼乃从属界及有漏界的起起灭灭流转。俗中以持久染着酒等欲结为烦恼。若长久染着即为烦恼。经中如是说——

‘‘Purimā, bhikkhave, koṭi na paññāyati avijjāya, ito pubbe avijjā nāhosi, atha pacchā samabhavī’’tiādi.

「过去，比库们，劫数难以用无明计数，过去未曾有无明，后又复现。」诸如此类句。

Āyataṃ vā saṃsāradukkhaṃ savanti pasavantītipi āsavā, samucchijjati etenāti samucchedo. Paññāti kāmāsavādīnaṃ catunnaṃ āsavānaṃ samucchede paññā.

轮回中的苦难以及熏习根源确实存在，因这些熏习而生起的断除就是净尽。所谓智慧，是指藉由断除四种欲爱的熏习，所获得的明了智慧。

Ānantarikasamādhimhiñāṇanti attano pavattisamanantaraṃ niyameneva phalappadānato ānantarikoti laddhanāmo maggasamādhi. Na hi maggasamādhimhi uppanne tassa phaluppattinisedhako koci antarāyo atthi. Yathāha –

所谓即时定慧，是指在修行者行为结束的瞬间，紧随其后的果报必然到现，这是称为即时的道定。因为在道定中，其果报显现并无任何障碍。如经中所说——

‘‘Ayañca puggalo sotāpattiphalasacchikiriyāya paṭipanno assa, kappassa ca uḍḍayhanavelā assa, neva tāva kappo uḍḍayheyya, yāvāyaṃ puggalo na sotāpattiphalaṃ sacchikaroti, ayaṃ vuccati puggalo ṭhitakappī. Sabbepi maggasamaṅgino puggalā ṭhitakappino’’ti (pu. pa. 17).

「此人虽修行达到须陀洹果，但其命数尚未终结，彼时命数不会结束；只有当此人实证须陀洹果时，才称为命数已尽之人。所有修足道德者，皆为命数已尽之人。」

Idaṃ tena ānantarikasamādhinā sampayuttaṃ ñāṇaṃ.

上述所说之知识，与即时道定相关联的知识即是此处所论。

§33

33. Iminā maggañāṇena phalappattānaṃ ariyānaṃyeva sambhavato imassa ñāṇassa anantaraṃ araṇavihārañāṇādīni cattāri ñāṇāni uddiṭṭhāni. Tatrāpi ca arahatoyeva satatameva ca sambhavato araṇavihāre ñāṇaṃ paṭhamaṃ uddiṭṭhaṃ, tadanantaraṃ nirodhassa anāgāmiarahantānaṃ sambhavepi bahusambhārattā visesena ca nirodhassa nibbānasammatattā ca nirodhasamāpattiyā ñāṇaṃ uddiṭṭhaṃ, tadanantaraṃ parinibbānassa kālantare parinibbānakālaṃ āhacca ṭhitattā dīghakālikanti parinibbāne ñāṇaṃ uddiṭṭhaṃ, tadanantaraṃ samasīsaṭṭhassa sabbakilesakhayānantaraṃ parinibbānakālaṃ āhacca ṭhitattā rassakālikanti samasīsaṭṭhe ñāṇaṃ uddiṭṭhaṃ. Tattha santo cāti ca-kāro dassanādhipateyyañca santo vihārādhigamo ca paṇītādhimuttatā cāti tīhipi padehi sambandhitabbo. Dassananti vipassanāñāṇaṃ, adhipatiyeva ādhipateyyaṃ, adhipatito vā āgatattā ādhipateyyaṃ, dassanañca taṃ ādhipateyyañcāti dassanādhipateyyaṃ. Viharatīti vihāro, viharanti tena vāti vihāro, adhigammati pāpuṇīyatīti adhigamo, vihāro eva adhigamo vihārādhigamo. So ca kilesapariḷāhavirahitattā nibbutoti santo. So ca arahattaphalasamāpattipaññā. Uttamaṭṭhena atappakaṭṭhena ca paṇīto, padhānabhāvaṃ nītoti vā paṇīto, paṇīte adhimutto visaṭṭhacitto tapparamo paṇītādhimutto, tassa bhāvo paṇītādhimuttatā. Sā ca phalasamāpattādhimuttā pubbabhāgapaññā eva.

33. 以此道法知识果位成就者，唯有圣者得之。于此知识之后，有四种知识相继显现，其中以阿拉汉于无贪无嗔斋戒清净处所现的知识为第一；其后，非再生阿拉汉因多次成就灭尽及灭尽证得涅槃相应之知识显现；继后于涅槃末际观察到涅槃时相恒久，此即长时涅槃知识；再后观察到出离六根烦恼且灭除一切染污，此即所有断除知识。于此圣者安住而称为清净圣者。此圣者具有阿拉汉果位智慧，其智慧堪称最甚、最澈明、最卓越，且充满精勤及正念。此智慧为果位成就之先导、先驱。

Araṇavihāreti nikkilesavihāre. Rāgādayo hi raṇanti satte cuṇṇenti pīḷentīti raṇā, raṇanti etehi sattā kandanti paridevantīti vā raṇā. Vutto tividhopi vihāro. Natthi etassa raṇāti araṇo. Vividhe paccanīkadhamme haranti etenāti vihāro. Tasmiṃ araṇe vihāre. Niddesavāre (paṭi. ma. 1.82) vuttapaṭhamajjhānādīni ca paṇītādhimuttatāya eva saṅgahitāni. Phalasamāpattiṃ samāpajjitukāmatāya hi paṭhamajjhānādiṃ samāpajjitvā vuṭṭhāya jhānasampayuttadhamme vipassati, yā ca araṇavibhaṅgasuttante (ma. ni. 3.323 ādayo) bhagavatā desitā araṇapaṭipadā, sāpi imināva saṅgahitāti veditabbā . Vuttañhi tattha bhagavatā –

所谓无染安住，即为无烦恼之住处。众生因贪欲等烦恼而相争杀戮，故称“争”，是指众生间的冲突愤恨。安住有三种义，与此争相对。无烦恼即无争，是因多样之缘障转灭而安住。关于此无争安住，（注疏）引述《别事品》称，初禅等禅定为果位成就所需，且在禅具足后通过止观修习，于《无染净处经》里，世尊所说的无染安住之道便包含于此。世尊曾言——

‘‘Araṇavibhaṅgaṃ vo, bhikkhave, desessāmi…pe… na kāmasukhaṃ anuyuñjeyya hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogaṃ anuyuñjeyya dukkhaṃ anariyaṃ anatthasaṃhitaṃ. Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Ussādanañca jaññā, apasādanañca jaññā, ussādanañca ñatvā apasādanañca ñatvā nevussādeyya na apasādeyya, dhammameva deseyya. Sukhavinicchayaṃ jaññā, sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyya, rahovādaṃ na bhāseyya, sammukhā na khīṇaṃ bhaṇe, ataramānova bhāseyya no taramāno, janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāveyyāti. Ayamuddeso araṇavibhaṅgassa …pe… tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogaṃ ananuyogo hīnaṃ…pe… anatthasaṃhitaṃ, adukkho eso dhammo avighāto anupāyāso apariḷāho sammāpaṭipadā. Tasmā eso dhammo araṇo…pe… tatra, bhikkhave, yo attakilamathānuyogaṃ ananuyogo dukkhaṃ anariyaṃ anatthasaṃhitaṃ. Adukkho eso dhammo …pe… tasmā eso dhammo araṇo. Tatra, bhikkhave, yāyaṃ majjhimā paṭipadā tathāgatena abhisambuddhā…pe… adukkho eso dhammo…pe… tasmā eso dhammo araṇo…pe… tatra, bhikkhave, yāyaṃ nevussādanā na apasādanā dhammadesanā ca, adukkho eso dhammo…pe… tasmā eso dhammo araṇo…pe… tatra, bhikkhave, yadidaṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ, adukkho eso dhammo…pe… tasmā eso dhammo araṇo…pe… tatra, bhikkhave, yvāyaṃ rahovādo bhūto taccho atthasaṃhito, adukkho eso dhammo…pe… tasmā eso dhammo araṇo …pe… tatra, bhikkhave, yvāyaṃ sammukhā khīṇavādo bhūto taccho atthasaṃhito, adukkho eso dhammo…pe… tasmā eso dhammo araṇo…pe… tatra, bhikkhave, yadidaṃ ataramānassa bhāsitaṃ, adukkho eso dhammo…pe… tasmā eso dhammo araṇo…pe… tatra, bhikkhave, yvāyaṃ janapadaniruttiyā ca anabhiniveso samaññāya ca anatisāro, adukkho eso dhammo…pe… tasmā eso dhammo araṇoti. Tasmātiha, bhikkhave, saraṇañca dhammaṃ jānissāma, araṇañca dhammaṃ jānissāma. Saraṇañca dhammaṃ ñatvā araṇañca dhammaṃ ñatvā araṇaṃ paṭipadaṃ paṭipajjissāmāti evañhi vo, bhikkhave, sikkhitabbaṃ. Subhūti ca pana, bhikkhave, kulaputto araṇapaṭipadaṃ paṭipanno’’ti.

“沙林解脱法，我当为汝等比库分说……不应着于欲乐，依止卑贱之趣，普通大众之行，不合圣人法则，且无益益；亦不应执持自苦之境，依止苦、非圣、不利之事。彼等二边皆不应入为，唯应取中道。此中道乃如来已全悟者，以于眼识、智慧、息灭、神通、觉悟、圆满清凉、涅槃而成。欲知舒畅与不舒畅之理者，审知此两者，既知亦不应执偏不应坏，唯当宣说正法。此中道法，乃三受苦灭圣道集，世尊依此理教化众生。欲乐者为劣贱之境，凡夫不贤，非佳法，非苦断者，不苦难无烦恼者，正道中无障碍，非执著修行；是故此法谓之无障断，称为正道。又自苦修者，谓苦为非贤无益之法，不苦为正道；又中道所住者，依诸苦灭，苦非因，苦断非住；此即正道不苦。又教法不偏不废，不颠倒，乃正说法，无失真义，故称无苦道。又出离之乐、静处之乐、息灭之乐、觉悟之乐，皆是无苦之法。又秘密之语、正见所导不为虚妄，正说诸法不失真义，故皆属无苦之法。又不起高言，不作恶语，不随俗语，不追逐言辞，亦不放逸，皆是无苦法。又对言辩不著、彼此不执，不退转，皆无碍自在，故谓是无苦法。是故，应知避难依法亦应知无碍法。既知避难法，知无碍法，当修行中道正法。此乃当为汝等比库之要学习法。尊者苏由提，子族出身，曾修行于此中道法。”

Tattha majjhimā paṭipadā dassanādhipateyyena ca santena vihārādhigamena ca saṅgahitā. Kāmasukhaṃ attakilamathaṃ ananuyogo majjhimā paṭipadā eva. Arahato hi vipassanāpubbabhāgamajjhimā paṭipadā hoti, arahattaphalasamāpatti aṭṭhaṅgamaggavasena majjhimā paṭipadā ca. Sesā pana paṇītādhimuttatāya eva saṅgahitāti veditabbā. Kiñcāpi sabbepi arahanto araṇavihārino, aññe arahanto dhammaṃ desentā ‘‘sammāpaṭipanne sammāpaṭipannā’’ti ‘‘micchāpaṭipanne micchāpaṭipannā’’ti puggalavasenāpi ussādanāpasādanāni katvā dhammaṃ desenti. Subhūtitthero pana ‘‘ayaṃ micchāpaṭipadā, ayaṃ sammāpaṭipadā’’ti dhammavaseneva dhammaṃ desesi. Teneva bhagavā taṃyeva araṇapaṭipadaṃ paṭipannoti ca vaṇṇesi, ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ araṇavihārīnaṃ yadidaṃ subhūtī’’ti (a. ni. 1.198, 201) ca araṇavihārīnaṃ aggaṭṭhāne ṭhapesīti.

此处所谓中道，是由见解之上、威仪之温和、修行之圆满三者共同持守。凡欲乐与自苦非依止法，唯中道而已。阿拉汉，观慧为先，修行正道，证得苦灭果，皆以八正道而成中道。其余诸行，则为圆满之佳法得胜。且凡阿拉汉皆修行避难之道，或有其余比库宣讲法者分别言之谓“正行即正行者”，或曰“邪行即邪行者”。唯苏由提尊者作法判，言“此为邪行，此为正行”，以正见分辨彼此。佛陀亦称此途为避难中道，授予诸弟子之中住法中，苏由提位列第一，居于避难修行众最上位。

§34

34.Dvīhi balehīti samathabalavipassanābalehi. Samannāgatattāti yuttattā paripuṇṇattā vā. Tayo cāti vibhattivipallāso, tiṇṇañcāti vuttaṃ hoti. Saṅkhārānanti vacīsaṅkhārakāyasaṅkhāracittasaṅkhārānaṃ. Paṭippassaddhiyāti paṭippassaddhatthaṃ nirodhatthaṃ, appavattatthanti vuttaṃ hoti. Soḷasahīti aniccānupassanādīni aṭṭha, maggaphalāni aṭṭhāti soḷasahi. Ñāṇacariyāhīti ñāṇappavattīhi. Navahīti rūpārūpāvacarasamādhi tadupacāro cāti navahi. Vasibhāvatā paññāti lahutā, yathāsukhavattanaṃ issariyaṃ vaso, so assa atthīti vasī, vasino bhāvo vasibhāvo, vasibhāvo eva vasibhāvatā, yathā pāṭikulyameva pāṭikulyatā. Evaṃvidhā paññā vasibhāvatāya paññāti vā attho. Si-kāraṃ dīghaṃ katvā ca paṭhanti. Samannāgatattā ca paṭippassaddhiyā ca ñāṇacariyāhi ca samādhicariyāhi cāti ca-kāro sambandhitabbo.

三十四章“二力”者，谓止力与观力之谓。具足者，谓其完备或充分也。谓三，即止、观分别颠倒。所云“行者”，乃指五蕴—言行蕴、色蕴、心身蕴、识蕴等诸蕴。所说“安心”，谓心静止、止息之意，亦谓消除（烦恼）。所谓“十六”，是为八种观无常，八种道果共计十六。觉知行，即由多起智慧而行。所谓新，谓色与无色境界之所过现行持。住止则为慧，以方便相称，宛如主导。此法意指具备止力、观力、安心以及智慧修行三者相应而成理。

Nirodhasamāpattiyā ñāṇanti anāgāmiarahantānaṃ nirodhasamāpattinimittaṃ ñāṇaṃ, yathā ajinamhi haññate dīpīti. Nirodhasamāpattīti ca nevasaññānāsaññāyatanassa abhāvamattaṃ, na koci dhammo, paññattimattaṃ abhāvamattattā nirodhoti ca. Samāpajjantena samāpajjīyati nāmāti samāpattīti ca vuccati.

三十五章“灭尽通智”，谓无余阿拉汉断灭通之知，其中无余者，言若物尽灭犹灯灭火之况。所谓灭尽通，谓无复识及无识之处，非无法存，在于法相无所存在，即灭。此断灭智谓通达，其因缘成，故名灭尽。修此境者则生灭不复起，故称“入灭”、“入灭者”。

§35

35.Sampajānassāti sammā pakārehi jānātīti sampajāno. Tassa sampajānassa. Pavattapariyādāneti pavattanaṃ pavattaṃ, samudācāroti attho. Kilesapavattaṃ khandhapavattañca. Tassa pavattassa pariyādānaṃ parikkhayo appavatti pavattapariyādānaṃ. Tasmiṃ pavattapariyādāne. Parinibbāne ñāṇanti arahato kāmacchandādīnaṃ parinibbānaṃ appavattaṃ anupādisesaparinibbānañca paccavekkhantassa tasmiṃ kilesaparinibbāne khandhaparinibbāne ca pavattaṃ ñāṇaṃ.

三十六章“正知”，谓正当了知诸法之现行。其所说“现行知识”，是观察现行生灭，尤指烦恼、色蕴之现行。于烦恼灭尽、色蕴灭尽等观照中，察知其无常、不执着境界，所知即为正知。

§36

36.Sabbadhammānanti sabbesaṃ tebhūmakadhammānaṃ. Sammā samucchedeti santatisamucchedavasena suṭṭhu nirodhe. Nirodhe ca anupaṭṭhānatāti nirodhe gate puna na upaṭṭhānatāya, puna anuppattiyanti attho. Sammāsamucchede ca nirodhe ca anupaṭṭhānatā cāti ca-kāro sambandhitabbo.

三十七章“诸法”，谓一切世间法及三界法。正断灭者，以断灭无疑，二者并除执断之现象。及正断之灭亦不能复起，故谓绝断。正断灭、断灭无复起，密不可分，二法相关。

Samasīsaṭṭhe ñāṇanti nekkhammādīni sattatiṃsa samāni, taṇhādīni terasa sīsāni. Paccanīkadhammānaṃ samitattā samāni, yathāyogaṃ padhānattā ca koṭittā ca sīsāni. Ekasmiṃ iriyāpathe vā ekasmiṃ roge vā sabhāgasantativasena ekasmiṃ jīvitindriye vā nekkhammādīni samāni ca saddhādīni sīsāni ca assa santīti samasīsī, samasīsissa attho samasīsaṭṭho. Tasmiṃ samasīsaṭṭhe, samasīsibhāveti attho. Ekasmiṃ iriyāpathe roge vā sabhāgasantativasena jīvite vā vipassanaṃ ārabhitvā tasmiṃyeva iriyāpathe roge sabhāgajīvite vā cattāri maggaphalāni patvā, tasmiṃyeva parinibbāyantassa arahatoyeva samasīsibhāvo hotīti tasmiṃ samasīsibhāve ñāṇanti vuttaṃ hoti. Vuttañca puggalapaññattiyaṃ (pu. pa. 16), tassā ca aṭṭhakathāyaṃ (pu. pa. aṭṭha. 16) –

在六十种同类知识中，断除欲望等三十三种知识相等；对诸缘起法衡量恰当而均等，能适当加以区分为知识相。于行路或疾病、社群生活、生命根本中，断除欲念等同类知识及信心等知识，相应并同等者名为同类知识，“同类知识”之义即指同类知识。于相同之行路、疾病、社群生活、生命中，若修习内观，得到四圣谛果，且于同处证入涅槃者，即具同类知识的状态，此谓论中所说同类知识。又有人论曰（《俱舍论》16卷、《俱舍注》16卷）——

‘‘Katamo ca puggalo samasīsī? Yassa puggalassa apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañca. Ayaṃ vuccati puggalo samasīsī’’ti (pu. pa. 16).

『何人名为同类知识者？彼之人已先断除初发起之烦恼，亦断除生命之根本。此人谓为同类知识者。』

‘‘Samasīsiniddese apubbaṃ acarimanti apure apacchā, santatipaccuppannavasena ekavāraṃyeva, ekakālaṃyevāti attho. Pariyādānanti parikkhayo. Ayanti ayaṃ puggalo samasīsī nāma vuccati. So panesa tividho hoti iriyāpathasamasīsī rogasamasīsī jīvitasamasīsīti. Tattha yo caṅkamantova vipassanaṃ ārabhitvā arahattaṃ patvā caṅkamantova parinibbāti, yo ṭhitakova vipassanaṃ ārabhitvā arahattaṃ patvā ṭhitakova parinibbāti, yo nisinnova vipassanaṃ ārabhitvā arahattaṃ patvā nisinnova parinibbāti, yo nipannova vipassanaṃ ārabhitvā arahattaṃ patvā nipannova parinibbāti, ayaṃ iriyāpathasamasīsī nāma. Yo pana ekaṃ rogaṃ patvā antorogeyeva vipassanaṃ ārabhitvā arahattaṃ patvā teneva rogena parinibbāti, ayaṃ rogasamasīsī nāma. Kataro jīvitasamasīsī? Terasa sīsāni. Tattha kilesasīsaṃ avijjaṃ arahattamaggo pariyādiyati, pavattasīsaṃ jīvitindriyaṃ cuticittaṃ pariyādiyati, avijjāpariyādāyakaṃ cittaṃ jīvitindriyaṃ pariyādātuṃ na sakkoti, jīvitindriyapariyādāyakaṃ cittaṃ avijjaṃ pariyādātuṃ na sakkoti. Avijjāpariyādāyakaṃ cittaṃ aññaṃ, jīvitindriyapariyādāyakaṃ cittaṃ aññaṃ. Yassa cetaṃ sīsadvayaṃ samaṃ pariyādānaṃ gacchati, so jīvitasamasīsī nāma. Kathamidaṃ samaṃ hotīti? Vārasamatāya. Yasmiñhi vāre maggavuṭṭhānaṃ hoti. Sotāpattimagge pañca paccavekkhaṇāni, sakadāgāmimagge pañca, anāgāmimagge pañca, arahattamagge cattārīti ekūnavīsatime paccavekkhaṇañāṇe patiṭṭhāya bhavaṅgaṃ otaritvā parinibbāyati. Imāya vārasamatāya eva ubhayasīsapariyādānampi samaṃ hoti nāma. Tenāyaṃ puggalo ‘jīvitasamasīsī’ti vuccati. Ayameva ca idha adhippeto’’ti.

『同类知识之义即初发断者，也谓临终时唯一一次，一时之内断除烦恼。所谓断除即灭尽也。此人即名同类知识者。彼者有三种：行路同类知识、疾病同类知识、生命同类知识。其于行路中修习内观证得阿拉汉果，行去即灭者；于站立中修内观证得，是处灭者；于坐处修内观证得，是止灭者；于卧时修内观证得，是称灭者，皆名行路同类知识。若仅患一病，于临终病时修内观证果，则以彼病灭者，名疾病同类知识。何为生命同类知识？有三十三种知识相。其中烦恼断尽为无明，阿拉汉道断知及生命根本心灭尽，被分为无明断除心和生命根本心，二心不同。若此二根本心并同灭者，即为生命同类知识。何以知为相同？以一星期内道证现前瞬间相同为据。此一周中，路程五次观察、一入道五次观察、离欲五次观察、阿拉汉道四次观察，共十九次观察，身心紧接灭尽则涅槃。此同一周内二种根本心断除同一，即为生命同类知识。由此故此人称为“生命同类知识”。以上为是所摄论述。』

§37

37. Idāni yasmā sutamayasīlamayabhāvanāmayañāṇāni vaṭṭapādakāni sallekhā nāma na honti, lokuttarapādakāneva etāni ca aññāni ca ñāṇāni sallekhāti vuccanti, tasmā paccanīkasallekhanākārena pavattāni ñāṇāni dassetuṃ samasīsaṭṭhe ñāṇānantaraṃ sallekhaṭṭhe ñāṇaṃ uddiṭṭhaṃ. Tattha puthunānattatejapariyādāne paññāti lokuttarehi asammissaṭṭhena puthūnaṃ rāgādīnañca nānattānaṃ nānāsabhāvānaṃ kāmacchandādīnañca santāpanaṭṭhena ‘‘tejā’’ti laddhanāmānaṃ dussīlyādīnañca pariyādāne khepane paññā, nekkhammādimhi sattatiṃsabhede dhamme paññāti vuttaṃ hoti. Atha vā puthubhūtā nānattabhūtā ca tejā eva tesaṃ puthubhūtānaṃ nānattabhūtānaṃ dussīlyādīnaṃ pañcannaṃ tejānaṃ pariyādāne paññāti attho. Tejehiyeva puthūnaṃ nānattānañca saṅgahaṃ niddesavāre pakāsayissāma.

第三十七则。今因所闻有关戒如律仪和修习等知识为根本的划分界限，无有染着故名为染污（Sallekhā）；此为超世之知识以及其他种类知识亦名染污。故于缘起之染污形式出现的种种知识间，显现出染污层次之知识。于此，分别新旧差别、光明断除等义，论者称为诸天人界不调净、秽污等破坏之义。于断欲等七十三种法中，慧见法有所说。复又谓新生与异生之秽污，五种秽污光明等诸义。此光明将于是新生秽污杂六入中起统摄作用。

Sallekhaṭṭhe ñāṇanti paccanīkadhamme sallekhati samucchindatīti sallekho, tasmiṃ nekkhammādike sattatiṃsappabhede sallekhasabhāve ñāṇaṃ. ‘‘Pare vihiṃsakā bhavissanti, mayamettha avihiṃsakā bhavissāmāti sallekho karaṇīyo’’tiādinā (ma. ni. 1.83) nayena bhagavatā sallekhasuttante vutto catucattālīsabhedopi sallekho iminā saṅgahitoyevāti veditabbo.

所谓染污层次之知识是于缘起法中，断除与断除相起的现象，谓之染污。于诸断欲七十三种分别知识的状态，名为染污性质知识。正如世尊于《净除经》中所说：“彼处要除恶者，吾等是无恶者。”等语。由此而知，染污说所包括四十四种不同细分也应如是理解。

§38

38. Idāni sallekhe ṭhitena kattabbaṃ sammappadhānavīriyaṃ dassetuṃ tadanantaraṃ vīriyārambhe ñāṇaṃ uddiṭṭhaṃ. Tattha asallīnattapahitattapaggahaṭṭheti kosajjavasena asallīno asaṅkucito attā assāti asallīnatto. Attāti cittaṃ. Yathāha –

第三十八则。今于染污已具状态，应示现应具正精进之意。继此则显现精进初发之知识。其时，所谓不愠恚、不拘束、无所取即称无愠恚者。所谓“我”为心。例如典中说——

‘‘Udakañhi nayanti nettikā, usukārā namayanti tejanaṃ;

‘‘水流引导河流，风吹动火焰；

Dāruṃ namayanti tacchakā, attānaṃ damayanti paṇḍitā’’ti. ādi (dha. pa. 80-82) –

车轮拉动木材，智者驭制自身。’’等言（《论藏》卷80-82）；

Kāye ca jīvite ca anapekkhatāya pahito pesito vissaṭṭho attā etenāti pahitatto. Attāti attabhāvo. Yathāha – ‘‘yā pana bhikkhunī attānaṃ vadhitvā vadhitvā rodeyyā’’tiādi (pāci. 880) . Asallīnatto ca so pahitatto cāti asallīnattapahitatto. Sahajātadhamme paggaṇhāti upatthambhetīti paggaho, paggaho eva attho paggahaṭṭho, paggahasabhāvoti attho. Asallīnattapahitattassa paggahaṭṭho asallīnattapahitattapaggahaṭṭho. Tasmiṃ asallīnattapahitattapaggahaṭṭhe. ‘‘Tasmātiha, bhikkhave, tumhepi appaṭivānaṃ padaheyyātha. Kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, upasussatu sarīre maṃsalohitaṃ. Yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’’ti (a. ni. 2.5) vuttattā asallīnattapahitattavacanena padhānasmiṃ appaṭivānitā anivattanatā vuttā. Paggahaṭṭhavacanena pana kosajjuddhaccavimuttaṃ samappavattaṃ vīriyaṃ vuttaṃ.

在身与命中，无所依赖、堕落、放逸、破坏自身者，谓之堕落者。『堕落』者即自身状态。如言：‘‘若有比库尼因自害而哭泣’’等（《戒律论》880）。堕落之人即为放逸者，放逸之人即为堕落者。乃缘自然之法，即接受和承载之意，『承载』即意义为承载、拥护的本质。堕落放逸综合的承载者，谓之堕落放逸承载者。在此堕落放逸承载者中：『因此，比库们，当不懈怠，从现在起努力吧。愿欲念、恼恨、骨肉俱灭，身心清净。此应当由有男子的勇猛力量和男子的勇气所达到。若未得此，努力不会成就。』（《答问经》2.5）由此可知堕落放逸之言，意指精进上的不懈怠与不退转。承载一词，亦指如防护阵地释放的精进能量。

Vīriyārambhe ñāṇanti vīrabhāvo vīriyaṃ, vīrānaṃ vā kammaṃ, vidhinā vā nayena upāyena īrayitabbaṃ pavattayitabbanti vīriyaṃ. Tadetaṃ ussāhalakkhaṇaṃ, sahajātānaṃ dhammānaṃ upatthambhanarasaṃ, asaṃsīdanabhāvapaccupaṭṭhānaṃ, ‘‘saṃviggo yoniso padahatī’’ti (a. ni. 4.113) vacanato saṃvegapadaṭṭhānaṃ, vīriyārambhavatthupadaṭṭhānaṃ vā. Sammā āraddhaṃ sabbasampattīnaṃ mūlaṃ hotīti daṭṭhabbaṃ. Vīriyasaṅkhāto ārambho vīriyārambho. Iminā sesārambhe paṭikkhipati. Ayañhi ārambhasaddo kamme āpattiyaṃ kiriyāyaṃ vīriye hiṃsāyaṃ vikopaneti anekesu atthesu āgato.

在勇猛起始之时，智者视勇猛为力量；勇者的行为、律令、导法、方法，皆应被激发并运转。此乃努力特性，乃自然法之防护力，是防止倒退、相随支持的状态。正如言：‘庄严而理智地发起激烈的冲刺’（《答问经》4.113），言此乃奋发的立场、奋发的起点基础。正当激发之全部具足根基所在。由‘努力’标识者即为起始力量、勇猛起始。靠此最终起始而摒除其余；‘起始’一词，因行为过失故，可能招来破坏力量、暴虐，影响多方利益。

‘‘Yaṃkiñci dukkhaṃ sambhoti, sabbaṃ ārambhapaccayā;

‘‘一切苦苦的起因，均系于起始之因；

Ārambhānaṃ nirodhena, natthi dukkhassa sambhavo’’ti. (su. ni. 749) –

因起始之灭，故无苦苦之生。’’（《增支部》749）——

Ettha hi kammaṃ ārambhoti āgataṃ. ‘‘Ārambhati ca vippaṭisārī ca hotī’’ti (a. ni. 5.142; pu. pa. 191) ettha āpatti. ‘‘Mahāyaññā mahārambhā, na te honti mahapphalā’’ti (a. ni. 4.39; saṃ. ni. 1.120) ettha yūpussāpanādikiriyā. ‘‘Ārambhatha nikkamatha, yuñjatha buddhasāsane’’ti (saṃ. ni. 1.185) ettha vīriyaṃ. ‘‘Samaṇaṃ gotamaṃ uddissa pāṇaṃ ārambhantī’’ti (ma. ni. 2.51-52) ettha hiṃsā. ‘‘Bījagāmabhūtagāmasamārambhā paṭivirato hotī’’ti (dī. ni. 1.10; ma. ni. 1.293) ettha chedanabhañjanādikaṃ vikopanaṃ. Idha pana vīriyameva adhippetaṃ. Tena vuttaṃ ‘‘vīriyasaṅkhāto ārambho vīriyārambho’’ti. Vīriyañhi ārabhanakavasena ārambhoti vuccati. Tasmiṃ vīriyārambhe ñāṇaṃ. Asallīnattā pahitattātipi paṭhanti, asallīnabhāvena pahitabhāvenāti attho. Purimapāṭhoyeva sundaro. Keci pana ‘‘satidhammavicayavīriyapītisambojjhaṅgānaṃ samatā asallīnattatā, satisamādhipassaddhiupekkhāsambojjhaṅgānaṃ samatā pahitattatā, sattannaṃ sambojjhaṅgānaṃ samatā paggahaṭṭho’’ti vaṇṇayanti.

这里所说的是行为开始之时。『开始且相违反』的说法（阿含·尼柯耶5.142；增支·巴利语部分191）说明此处为过失。『大祭大行为，不得大果』（阿含·尼柯耶4.39；增支·尼柯耶1.120）此处为先祭动做等。『应开始，应离去，应奉行佛法』（增支·尼柯耶1.185）此处为精进。『为了沙利子的缘故，开始拿起手杖』（中部尼柯耶2.51-52）这里是为害。『远离种种有根村落之行为』（长部尼柯耶1.10；中部尼柯耶1.293）这里是斩断、破坏等毁坏行为。此处唯有精进为主导，因此经云：『力量具足的开始，谓之力量的开始』。因为精进就如开始之状故称为开始。在这精进开始里有智慧，亦有冷静、守护之意，也即冷静意味着守护。前面讲解已明白。有人说：『正念法的探究、精进、欢喜是觉支的平衡，正念所成的定聚、定之调伏、不动是觉支的守护，七觉支的平衡是正中之道』。

§39

39. Idāni sammāvāyāmasiddhaṃ maggaphalaṃ pattena lokahitatthaṃ dhammadesanā kātabbāti dassetuṃ tadanantaraṃ atthasandassane ñāṇaṃ uddiṭṭhaṃ. Tattha nānādhammappakāsanatāti sabbasaṅkhatāsaṅkhatavasena nānādhammānaṃ pakāsanatā dīpanatā desanatā. Pakāsanatāti ca pakāsanā eva. Atthasandassaneti nānāatthānaṃ paresaṃ sandassane. Dhammā ca atthā ca te eva.

第三十九条：现在应当以成就正精进而得道果为缘，由于关照众生利益而演讲佛法，此时已显露出智慧的涌现。所谓『多种法的现示』，是指有条理、系统地引导众生显明多种法义。『现示』的本义即显明，「关照」是指向别人多方面的说明，法即是涵盖的意义。

§40

40. Idāni paresaṃ dhammiyā kathāya sandassentassa tassa ariyapuggalassa yathāsabhāvadhammadesanākāraṇaṃ dassanavisuddhiṃ dassetuṃ tadanantaraṃ dassanavisuddhiñāṇaṃ uddiṭṭhaṃ. Tattha sabbadhammānaṃ ekasaṅgahatā nānattekattapaṭivedheti sabbesaṃ saṅkhatāsaṅkhatadhammānaṃ ekasaṅgahatāya ca kāmacchandādīnaṃ nānattassa ca nekkhammādīnaṃ ekattassa ca paṭivedho, abhisamayoti attho. So pana maggapaññā phalapaññā ca. Maggapaññā saccābhisamayakkhaṇe saccābhisamayavasena paṭivijjhatīti paṭivedho, phalapaññā paṭividdhattā paṭivedho. Ekasaṅgahatāti ettha jātisaṅgaho, sañjātisaṅgaho, kiriyāsaṅgaho, gaṇanasaṅgahoti catubbidho saṅgaho. Tattha ‘‘sabbe khattiyā āgacchantu, sabbe brāhmaṇā, sabbe vessā, sabbe suddā āgacchantu’’, ‘‘yā, cāvuso visākha, sammāvācā, yo ca sammākammanto, yo ca sammāājīvo, ime dhammā sīlakkhandhe saṅgahitā’’ti (ma. ni. 1.462) ayaṃ jātisaṅgaho nāma. ‘‘Ekajātikā āgacchantū’’ti vuttaṭṭhāne viya hi idha sabbe jātiyā ekasaṅgahitā. ‘‘Sabbe kosalakā āgacchantu, sabbe māgadhikā, sabbe bhārukacchakā āgacchantu’’, ‘‘yo, cāvuso visākha, sammāvāyāmo, yā ca sammāsati, yo ca sammāsamādhi, ime dhammā samādhikkhandhe saṅgahitā’’ti (ma. ni. 1.462) ayaṃ sañjātisaṅgaho nāma. ‘‘Ekaṭṭhāne jātā saṃvaḍḍhā āgacchantū’’ti vuttaṭṭhāne viya hi idha sabbe jātiṭṭhānena nivutthokāsena ekasaṅgahitā. ‘‘Sabbe hatthārohā āgacchantu, sabbe assārohā āgacchantu, sabbe rathikā āgacchantu’’, ‘‘yā, cāvuso visākha, sammādiṭṭhi, yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā’’ti (ma. ni. 1.462) ayaṃ kiriyāsaṅgaho nāma. Sabbeva hi te attano kiriyākaraṇena ekasaṅgahitā. ‘‘Cakkhāyatanaṃ katamaṃ khandhagaṇanaṃ gacchati, cakkhāyatanaṃ rūpakkhandhagaṇanaṃ gacchati. Hañci cakkhāyatanaṃ rūpakkhandhagaṇanaṃ gacchati, tena vata re vattabbe cakkhāyatanaṃ rūpakkhandhena saṅgahita’’nti (kathā. 471) ayaṃ gaṇanasaṅgaho nāma. Ayamidha adhippeto. Tathaṭṭhādīsu dvādasasu ākāresu visuṃ visuṃ ekena saṅgaho gaṇanaparicchedo etesanti ekasaṅgahā, ekasaṅgahānaṃ bhāvo ekasaṅgahatā.

第四十条：现在就为了向别人展现佛法的状态，要说明圣人如何按照其本性法理而正确地显示教法时的明净智慧。此时所说的乃是一切法的统一体，从不同法相中辨明其差异。所谓统一体，是指对各种因欲等烦恼不同以及出离等一致性质的分别，称为体会。这里包含了道的智慧与果的智慧。道的智慧是以真理的圆满体会为时点来辨识，果的智慧则以其完成来分别。所谓统一体，是包括生、受、行、业力累积等四类大集合。此中『愿各族士来集聚，愿婆罗门、非婆罗门、贤士、低贱者皆来集聚』、『维萨卡居士，正确言语，正业，正命，诸贤德得于戒法中合聚』（中部尼柯耶1.462）称为生聚集。『同族者均来，应集聚』这句也是如此，意指各种族均合为统一体。『愿所有阖萨拉人、摩揭陀人、婆罗门户人都来聚集』、『维萨卡居士，正精进，正念，正定，这些法合聚于定法中』（中部尼柯耶1.462）称为受聚集。『在一处生长，生长积聚，应当集会』如经文所说，即各种族于一个地方的集会合聚。『所有骑士、人夫、车夫都来集会』、『维萨卡居士，正见，正思惟，诸法合聚于慧法中』（中部尼柯耶1.462）称为行聚集。其皆因自身行为调伏而合聚。『眼根所转何种蕴聚？眼根所转何种色蕴聚？眼根所灭何种色蕴聚？于此转动执着色蕴相聚』（相应部471）对此称为计数聚集。此部分为主导。在十二种形态中不同处以单一聚集加以分类，称为统一体，统一体即是统一体的存在形式。

Dassanavisuddhiñāṇanti maggaphalañāṇaṃ dassanaṃ. Dassanameva visuddhi dassanavisuddhi, dassanavisuddhi eva ñāṇaṃ dassanavisuddhiñāṇaṃ. Maggañāṇaṃ visujjhatīti dassanavisuddhi, phalañāṇaṃ visuddhattā dassanavisuddhi.

显现智慧的纯净称为道果知见。显现即是纯净，智慧之纯净即道果之纯净。这智慧的纯净是显现的纯净，智慧的果报纯净亦是显现的纯净。

§41

41. Idāni dassanavisuddhisādhakāni vipassanāñāṇāni dvidhā dassetuṃ tadanantaraṃ khantiñāṇapariyogāhaṇañāṇāni uddiṭṭhāni. Tattha viditattā paññāti rūpakkhandhādīnaṃ aniccādito viditattā pavattā paññā. Khantiñāṇanti viditameva khamatīti khanti, khanti eva ñāṇaṃ khantiñāṇaṃ. Etena adhivāsanakhantiṃ paṭikkhipati. Etaṃ kalāpasammasanādivasena pavattaṃ taruṇavipassanāñāṇaṃ.

第四十一条：现在，为了完成显现智慧，所说的观慧有二种，即忍受智慧与舍弃智慧，二者皆为达到次第之智慧。其中文慧是对色蕴等无常等所觉知，已成熟而生起的慧。忍受智慧就是所知即能忍受，是忍耐，忍耐即是智慧，是忍慧。由此破除内心臆想的忍，故名忍慧。此谓青年观慧由此展开。

§42

42.Phuṭṭhattā paññāti rūpakkhandhādīnaṃ aniccādivasena ñāṇaphassena phuṭṭhattā pavattā paññā. Pariyogāhaṇe ñāṇanti phuṭṭhameva pariyogāhati pavisatīti pariyogāhaṇaṃ ñāṇaṃ. Gā-kāraṃ rassaṃ katvāpi paṭhanti. Etaṃ bhaṅgānupassanādivasena pavattaṃ tikkhavipassanāñāṇaṃ. Keci pana ‘‘vipassanāñāṇameva saddhāvāhissa khantiñāṇaṃ, paññāvāhissa pariyogāhaṇañāṇa’’nti vadanti. Evaṃ sante etāni dve ñāṇāni ekassa na sambhavanti , tadasambhave ekassa sāvakassa sattasaṭṭhi sāvakasādhāraṇañāṇāni na sambhavanti, tasmā taṃ na yujjati.

第四十二条：触慧是指对色蕴等因无常等而生的慧触，觉触成熟而生慧。舍弃智慧是指已觉触即舍弃，入于舍弃智慧。譬如作字母「嘎」时割断线条即为舍弃。此乃由观察无常而生起快速的舍弃慧。有人谓：「观慧本是令信生忍慧，慧生舍弃慧」。若是如此，两种智慧不能同时生起。若如是，弟子中七十六种普通智慧将无法生起，故此说法不可采纳。

§43

43. Idāni yasmā puthujjanā sekkhā ca vipassanūpage khandhādayo dhamme sakale eva sammasanti, na tesaṃ ekadesaṃ, tasmā tesaṃ padesavihāro na labbhati, arahatoyeva yathāruci padesavihāro labbhatīti dassanavisuddhisādhakāni ñāṇāni vatvā tadanantaraṃ arahato dassanavisuddhisiddhaṃ padesavihārañāṇaṃ uddiṭṭhaṃ. Tattha samodahane paññāti khandhādīnaṃ ekadesassa vedanādhammassa samodahanapaññā, sampiṇḍanapaññā rāsikaraṇapaññā. Samodhāne paññātipi pāṭho, soyeva attho.

43. 现在，由于凡夫和进阶修习者都对诸行蕴等法无一例外地生起了清净的观照，不分别偏向其中某一法，所以他们无法获得对某一特定境界的专注居住。只有阿拉汉依其所欢喜的而得此专注居住。于是，承接净见辩证之觉知诸智，紧接着显现出阿拉汉得成净见圆满的专注居住智。此中，关于对诸蕴等一切法之同一处——即某一感受法的显示分析之智慧，即聚摄智慧以及归纳智慧展开论述。而对此智慧的阐释即为本文义。

Padesavihāre ñāṇanti khandhādīnaṃ padesena ekadesena avayavena vihāro padesavihāro, tasmiṃ padesavihāre ñāṇaṃ. Tattha padeso nāma khandhapadeso āyatanadhātusaccaindriyapaccayākārasatipaṭṭhānajhānanāmarūpadhammapadesoti nānāvidho. Evaṃ nānāvidho cesa vedanā eva. Kathaṃ? Pañcannaṃ khandhānaṃ vedanākkhandhavasena khandhekadeso, dvādasannaṃ āyatanānaṃ vedanāvasena dhammāyatanekadeso, aṭṭhārasannaṃ dhātūnaṃ vedanāvasena dhammadhātekadeso, catunnaṃ saccānaṃ vedanāvasena dukkhasaccekadeso, bāvīsatiyā indriyānaṃ pañcavedanindriyavasena indriyekadeso, dvādasannaṃ paṭiccasamuppādaṅgānaṃ phassapaccayā vedanāvasena paccayākārekadeso, catunnaṃ satipaṭṭhānānaṃ vedanānupassanāvasena satipaṭṭhānekadeso, catunnaṃ jhānānaṃ sukhaupekkhāvasena jhānekadeso, nāmarūpānaṃ vedanāvasena nāmarūpekadeso, kusalādīnaṃ sabbadhammānaṃ vedanāvasena dhammekadesoti evaṃ vedanā eva khandhādīnaṃ padeso, tassā vedanāya eva paccavekkhaṇavasena padesavihāro.

所谓专注居住的智慧，即以诸蕴等中的某一部分或某一成员为对象而住持的专注居住智慧。此中，所谓此处，指的是蕴处、官界、法界、果界、根缘、正念处以及禅定、名色诸法所在之处，各种类型皆属其类。同样，这类不同类型的，正是感受。何以故？五蕴的感受以五蕴之一为姿态，十二官界的感受以十二官界之一为对象，十八界的感受以十八界之一为对象，四圣谛的感受以苦圣谛之一为对象，二十二根的五种感受根之一为对象，十二缘起分支中以触为缘的感受以触所缘之一为对象，四念处中感受的观察以四念处之一为对象，四禅中以受乐等为对象的禅法以某一禅为对象，名色的感受以名色之一为对象，诸善法的感受以一善法为对象，如此感受为诸蕴各有所在，因此以感受为对象而观察时便成专注居住。

§44

44. Idāni yasmā samādhibhāvanāmayañāṇādīni bhāventā puthujjanā sekkhā ca te te bhāvetabbabhāvanādhamme adhipatī jeṭṭhake katvā tena tena pahātabbe tappaccanīke nānāsabhāve dhamme anekādīnave ādīnavato paccavekkhitvā tassa tassa bhāvanādhammassa vasena cittaṃ patiṭṭhapetvā te te paccanīkadhamme pajahanti. Pajahantā vipassanākāle sabbasaṅkhāre suññato disvā pacchā samucchedena pajahanti, tathā pajahantā ca ekābhisamayavasena saccāni paṭivijjhantā pajahanti. Yathāvutteheva ākārehi sabbepi ariyā yathāyogaṃ paṭipajjanti, tasmā padesavihārañāṇānantaraṃ saññāvivaṭṭañāṇādīni cha ñāṇāni yathākkamena uddiṭṭhāni. Tattha adhipatattā paññāti nekkhammādīnaṃ adhipatibhāvena nekkhammādīni adhikāni katvā tadadhikabhāvena pavattā paññāti attho. Saññāvivaṭṭe ñāṇanti saññāya vivaṭṭanaṃ parāvaṭṭanaṃ parammukhabhāvoti saññāvivaṭṭo, yāya saññāya te te bhāvanādhamme adhipatiṃ karoti, tāya saññāya hetubhūtāya, karaṇabhūtāya vā tato tato kāmacchandādito vivaṭṭane ñāṇanti vuttaṃ hoti. Etto vivaṭṭoti avuttepi yato vivaṭṭati, tato eva vivaṭṭoti gayhati yathā vivaṭṭanānupassanāya. Sā pana saññā sañjānanalakkhaṇā, tadevetanti puna sañjānanapaccayanimittakaraṇarasā dāruādīsu tacchakādayo viya, yathāgahitanimittavasena abhinivesakaraṇapaccupaṭṭhānā hatthidassakaandhā viya, ārammaṇe anogāḷhavuttitāya aciraṭṭhānapaccupaṭṭhānā vā vijju viya, yathāupaṭṭhitavisayapadaṭṭhānā tiṇapurisakesu migapotakānaṃ purisāti uppannasaññā viya.

44. 现在，由于凡夫和进阶修习者皆依止以禅定修习为主的智慧等，分别对各种应修习的法所有不同的专注修习现行，因此将身心诸法的种种烦恼聚集为根本，针对各种烦恼彻底观察后，依其根本法力量而安住心识，然后分别舍弃这些根本烦恼。在观慧禅定中，见所有沙门行灭一切取著后，骤然舍弃，再以顿断般若的专注，分辨真谛而舍弃。正如前面所说，诸圣人皆以恰如其分的门路分别修持，因此专注居住智慧之后，紧随而显现出六种智慧：分别以根本法主导的知见智慧、以念为中心的明了智慧等。其中，以主导力量而言，知晓出离诸法的智慧，知晓多于其上的智慧即为其中最上，而这即为智慧的涵意。所谓念转智慧，是指以念的转动，即念的转圈、回转和前行的状态，并由此念转来主宰各种修习法，即借由念作用转移导致贪欲等烦恼消散，故作智慧的称呼。这里述说的转，是指出念的回转，依照念的回转乃施行念所缘法的观察而起。念即是识知的标志，亦即对因缘的成因与条件生起的现象有所识别，如树枝等依因缘而起的各种事物，像大象幼崽因母象伸长鼻子而被照看，如驴子因粗布鞍具而被饲养，如畜群牧场里的穷苦农人依其条件获得识知状态等。

§45

45.Nānatte paññāti nānāsabhāve bhāvetabbato aññasabhāve kāmacchandādike ādīnavadassanena pavattā paññā. Nānatteti ca nimittatthe bhummavacanaṃ. Nānattappahānaṃ vā nānattaṃ, nānattappahānanimittaṃ nānattappahānahetu nekkhammādīsu paññāti adhippāyo. Cetovivaṭṭe ñāṇanti cetaso kāmacchandādito vivaṭṭanaṃ nekkhammādīsu ñāṇaṃ. Cetoti cettha cetanā adhippetā. Sā cetanābhāvalakkhaṇā, abhisandahanalakkhaṇā vā, āyūhanarasā, saṃvidahanapaccupaṭṭhānā sakiccaparakiccasādhakā jeṭṭhasissamahāvaḍḍhakiādayo viya. Accāyikakammānussaraṇādīsu ca panāyaṃ sampayuttānaṃ ussāhanabhāvena pākaṭā hoti.

45. 对于多样性的智慧，是指因修习于不同的对象、缘起不同烦恼如贪欲等根本障碍，使智慧生起的多样性。所谓多样，是指因缘的差别。多样的放弃则是指放弃多样现象，多样放弃的缘由乃以出离智慧作为基础的智慧主导。所谓心转智慧，是指心对诸烦恼如贪欲等的转向智慧。这里心即作为意志的功用，表现为驱使行为、妨害行为或助成行为的标志，就像师承关照、辅导弟子、培养杰出弟子一样。因随师长戒律而生长，对戒律的遵守同时影响其内心热忱而显现出来。

§46

46.Adhiṭṭhānepaññāti nekkhammādivasena cittassa patiṭṭhāpane paññā. Cittavivaṭṭe ñāṇanti kāmacchandādipahānavasena cittassa vivaṭṭane ñāṇaṃ . Cittañcettha vijānanalakkhaṇaṃ, pubbaṅgamarasaṃ, sandhānapaccupaṭṭhānaṃ, nāmarūpapadaṭṭhānaṃ.

46. 主宰智慧，是指以出离等为主导而安定心识的智慧。在心转智慧中，即是以舍弃诸烦恼如贪欲为路径的心识转变智慧。此处的心，即是能觉知的标志、先兆现象、因缘助缘、名色所在之处。

§47

47.Suññate paññāti attattaniyasuññatāya anattānattaniye pavattā anattānupassanā paññā. Ñāṇavivaṭṭe ñāṇanti ñāṇameva abhinivesato vivaṭṭatīti vivaṭṭo, taṃ ñāṇavivaṭṭabhūtaṃ ñāṇaṃ.

47. 空无所住的智慧，是指现场境界的无我、无我所，观无我之智慧。在智慧转变中，智慧本身即是从执著中解脱的转变，称为转变智慧。此智慧因缘形成，例如木材在各种润养因缘所成的构造中，犹如象牙之于坚固的牙，像猎象时因猎师引诱而成的依缘，如依止而起的所缘之持留，以及如野人成群于草丛中所生的自我识等。

§48

48.Vosagge paññāti ettha vosajjatīti vosaggo, kāmacchandādīnaṃ vosaggo nekkhammādimhi paññā. Vimokkhavivaṭṭe ñāṇanti kāmacchandādikehi vimuccatīti vimokkho, vimokkho eva vivaṭṭo vimokkhavivaṭṭo, so eva ñāṇaṃ.

48. “Vosagge”意指愿力。在此愿力的教法中，愿力指的是从欲欲等烦恼中的愿望解除而生的愿力，属于出离中的智慧。解脱果轮中所说的智是指，由于欲欲等烦恼的斩断而获得的释放之智，即释放本身及解脱果轮的智，正是这种智。

§49

49.Tathaṭṭhe paññāti ekekassa saccassa catubbidhe catubbidhe aviparītasabhāve kiccavasena asammohato pavattā paññā. Saccavivaṭṭe ñāṇanti catūsu saccesu dubhato vuṭṭhānavasena vivaṭṭatīti saccavivaṭṭo, so eva ñāṇaṃ. Ekameva ñāṇaṃ adhipatikatadhammavasena saññāvivaṭṭoti, pahātabbadhammavasena cetovivaṭṭoti, cittapatiṭṭhāpanavasena cittavivaṭṭoti, paccanīkapahānavasena vimokkhavivaṭṭoti evaṃ catudhā vuttaṃ. Anattānupassanāva suññatākāravasena ‘‘ñāṇavivaṭṭe ñāṇa’’nti vuttā. Maggañāṇameva heṭṭhā ‘‘magge ñāṇa’’nti ca, ‘‘ānantarikasamādhimhi ñāṇa’’nti ca dvidhā vuttaṃ, vivaṭṭanākāravasena ‘‘saccavivaṭṭe ñāṇa’’nti vuttaṃ.

49. 如是，智慧指每一真实的四重，在四重中不反转的性质，依职责而未被迷惑地运作的智慧。真实果轮中的智，是指在四圣谛中，由四法艰难而升起的果轮，这即是真实果轮，智慧即是它。唯有一智，作为支配法表现为分别果轮，作为应舍法表现为心果轮，作为立心法表现为识果轮，作为断除相续表现为解脱果轮，如此被说成四种。观无我时，由于无所得的空相，被称为“智慧果轮中的智慧”。“道智”被称为“道中的智慧”，又二分为“在内证得定中之智慧”及“真实果轮中的智慧”。

§50

50. Idāni tassa saccavivaṭṭañāṇavasena pavattassa āsavānaṃ khaye ñāṇassa vasena pavattāni kamato cha abhiññāñāṇāni uddiṭṭhāni. Tatthāpi lokapākaṭānubhāvattā ativimhāpananti paṭhamaṃ iddhividhañāṇaṃ uddiṭṭhaṃ, cetopariyañāṇassa visayato dibbasotañāṇaṃ oḷārikavisayanti dutiyaṃ dibbasotañāṇaṃ uddiṭṭhaṃ, sukhumavisayattā tatiyaṃ cetopariyañāṇaṃ uddiṭṭhaṃ. Tīsu vijjāsu pubbenivāsacchādakātītatamavinodakattā paṭhamaṃ pubbenivāsānussatiñāṇaṃ uddiṭṭhaṃ, paccuppannānāgatatamavinodakattā dutiyaṃ dibbacakkhuñāṇaṃ uddiṭṭhaṃ, sabbatamasamucchedakattā tatiyaṃ āsavānaṃ khaye ñāṇaṃ uddiṭṭhaṃ. Tattha kāyampīti rūpakāyampi. Cittampīti pādakajjhānacittampi. Ekavavatthānatāti parikammacittena ekato ṭhapanatāya ca dissamānakāyena, adissamānakāyena vā gantukāmakāle yathāyogaṃ kāyassapi cittassapi missīkaraṇatāya cāti vuttaṃ hoti. Kāyoti cettha sarīraṃ. Sarīrañhi asucisañcayato kucchitānaṃ kesādīnañceva cakkhurogādīnaṃ rogasatānañca āyabhūtato kāyoti vuccati. Sukhasaññañca lahusaññañcāti ettha catutthajjhānasampayuttaṃ ekaṃyeva saññaṃ ākāranānattato dvidhā katvā samuccayattho ca-saddo payutto. Catutthajjhānasmiñhi upekkhā santattā sukhanti vuttā, taṃsampayuttā saññā sukhasaññā. Sāyeva nīvaraṇehi ceva vitakkādipaccanīkehi ca vimuttattā lahusaññā. Adhiṭṭhānavasenāti adhikaṃ katvā ṭhānavasena, pavisanavasenāti adhippāyo. Adhiṭṭhānavasena cāti ca-saddo sambandhitabbo. Ettāvatā sabbappakārassa iddhividhassa yathāyogaṃ kāraṇaṃ vuttaṃ.

50. 今者，由于真实果轮的智慧而起，烦恼熄灭，由智慧支配而起的六种超知现起。尽管如此，因世俗的显现体证而引发疑惑，第一个超能力智被显现，心境超知的第三种神通音声智及第二种神通音声智亦分别被现起并说明。三种智慧中，因断前世之隐蔽性，第一个为忆前世智，因观察现世未来通达性，第二个为天眼智，因根绝最微妙的无明，是断烦恼熄灭智即第三种。其中文中所说“身”是指形身，“心”是指本体入念定心，单一根本是指执意的定心，见以非显形身之身，该身与心于行动时相应结合。此身即为肉体，因污秽积聚，有疥癣、脱毛等疾病及眼耳鼻喉等病因，因命所生此称为身，识别幸福与不幸福感觉的分别是由第四禅结合的唯一分别所成的集结，是音声加持。第四禅中无喜，唯感轻安，随五盖与对待散乱思维的调伏是轻安。执意是更用力固持，进入是主宰作用。作为神通变化，凡所有种种超能力均由于适当的因缘而成。

Ijjhanaṭṭhe paññāti ijjhanasabhāve paññā. Iddhividhe ñāṇanti ijjhanaṭṭhena iddhi, nipphattiatthena paṭilābhaṭṭhena cāti vuttaṃ hoti. Yañhi nipphajjati paṭilabbhati ca, taṃ ijjhatīti vuccati. Yathāha – ‘‘kāmaṃ kāmayamānassa, tassa cetaṃ samijjhatī’’ti (su. ni. 772). Tathā ‘‘nekkhammaṃ ijjhatīti iddhi, paṭiharatīti pāṭihāriyaṃ, arahattamaggo ijjhatīti iddhi, paṭiharatīti pāṭihāriya’’nti (paṭi. ma. 3.32). Aparo nayo – ijjhanaṭṭhena iddhi, upāyasampadāyetaṃ adhivacanaṃ. Upāyasampadā hi ijjhati adhippetaphalappasavanato. Yathāha – ‘‘ayaṃ kho citto gahapati sīlavā kalyāṇadhammo, sace paṇidahissati, anāgatamaddhānaṃ rājā assaṃ cakkavattīti. Ijjhissati hi sīlavato cetopaṇidhi visuddhattā’’ti (saṃ. ni. 4.352). Aparo nayo – etāya sattā ijjhantīti iddhi, ijjhantīti iddhā vuddhā ukkaṃsagatā hontīti vuttaṃ hoti. Iddhi eva vidhaṃ iddhividhaṃ, iddhikoṭṭhāso iddhivikappoti attho. Taṃ iddhividhaṃ ñāṇanti vuttaṃ hoti.

51. “Ijjhanaṭṭhe”是指愿力的所在。超能力的智慧是指愿力及其达成目地所得之力。因达成而得因而称为愿力。《增支论》云“欲乐者其心生愿”，又言“出离即愿，降伏即神通，通往阿拉汉道即愿，降伏即神通”——这是别种说法。还有一种说法，愿力是指愿处，为达目的的办法。譬如佛言“此人虽为居士正直善法，若助成王者，未来必为转轮王”，由清净的意愿心及清净的心意才成。据说又有人以为是众生的愿望，及由愿望增长而生起的神通之力。神通有多种，超能力是一种神通，神通成团即为神通现起。

§51

51.Vitakkavipphāravasenāti dibbasotadhātuuppādanatthaṃ parikammakaraṇakāle saddanimittesu attano vitakkavipphāravasena vitakkavegavasena. Vitakkoti cettha vitakketīti vitakko, vitakkanaṃ vā vitakko, ūhananti vuttaṃ hoti. Svāyaṃ ārammaṇe cittassa abhiniropanalakkhaṇo, āhananapariyāhananaraso . Tathā hi tena yogāvacaro ārammaṇaṃ vitakkāhataṃ vitakkapariyāhataṃ karotīti vuccati. Ārammaṇe cittassa ānayanapaccupaṭṭhāno, tajjāsamannāhārena pana indriyena ca parikkhitte visaye anantarāyena uppajjanato āpāthagatavisayapadaṭṭhānoti vuccati. Nānattekattasaddanimittānanti nānāsabhāvānaṃ ekasabhāvānañca saddanimittānaṃ. Saddā eva cettha vitakkuppattikāraṇattā saṅkhāranimittattā ca nimittāni. Bherisaddādivasena ekagghanībhūtā, anekā vā saddā, nānādisāsu vā saddā, nānāsattānaṃ vā saddā nānattasaddā, ekadisāya saddā, ekasattassa vā saddā, bherisaddādivasena ekekasaddā vā ekattasaddā. Saddoti cettha sappatīti saddo, kathīyatīti attho. Pariyogāhaṇe paññāti pavisanapaññā, pajānanapaññāti attho. Sotadhātuvisuddhiñāṇanti savanaṭṭhena ca nijjīvaṭṭhena ca sotadhātu, sotadhātukiccakaraṇavasena ca sotadhātu viyātipi sotadhātu, parisuddhattā nirupakkilesattā visuddhi, sotadhātu eva visuddhi sotadhātuvisuddhi, sotadhātuvisuddhi eva ñāṇaṃ sotadhātuvisuddhiñāṇaṃ.

52. “Vitakkavipphāravasena”是指为产生神通，至于神通境界时，借助于自身念头的运动能量及念头变化。此处的念头是思念，思虑或意念，如“给出、接受”之动作。念头具有自我指向性的特征，名为引入、持续。对于外境境界之感受的敏锐觉察，且对境界无障碍地呈现、专注观察，名为念头现起。众多不同性格的感受音声，即为由各种因素产生的音声。音声是指整体声音，产生及传播之意。遂名之为音声。念头的产生及转变是称为“进入智慧”，觉知为“明了智慧”，除尽烦恼达到纯洁无染为“净慧”，这就是“音声之纯洁”，亦是“音声纯洁之智慧”。

§52

52.Tiṇṇannaṃ cittānanti somanassasahagatadomanassasahagataupekkhāsahagatavasena tiṇṇannaṃ cittānaṃ. Vipphārattāti vipphārabhāvena vegenāti attho. Hetuatthe nissakkavacanaṃ, cetopariyañāṇuppādanatthaṃ parikammakaraṇakāle paresaṃ tiṇṇannaṃ cittānaṃ vipphārahetunā. Indriyānaṃ pasādavasenāti cakkhādīnaṃ channaṃ indriyānaṃ pasādavasena, indriyānaṃ patiṭṭhitokāsā cettha phalūpacārena indriyānanti vuttā yathā ‘‘vippasannāni kho te, āvuso, indriyāni parisuddho chavivaṇṇo pariyodāto’’ti (mahāva. 60). Indriyapatiṭṭhitokāsesupi hadayavatthu eva idhādhippetaṃ. Pasādavasenāti ca anāvilabhāvavasena. ‘‘Pasādappasādavasenā’’ti vattabbe appasādasaddassa lopo katoti veditabbaṃ. Atha vā idamappasannanti gahaṇassa pasādamapekkhitvā eva sambhavato ‘‘pasādavasenā’’ti vacaneneva appasādopi vuttova hotīti veditabbaṃ. Nānattekattaviññāṇacariyā pariyogāhaṇe paññāti yathāsambhavaṃ nānāsabhāvaekasabhāvaekūnanavutiviññāṇapavattivijānanapaññā. Ettha asamāhitassa viññāṇacariyā nānattā, samāhitassa viññāṇacariyā ekattā. Sarāgādicittaṃ vā nānattaṃ, vītarāgādicittaṃ ekattaṃ. Cetopariyañāṇanti ettha pariyātīti pariyaṃ, paricchindatīti attho. Cetaso pariyaṃ cetopariyaṃ, cetopariyañca taṃ ñāṇañcāti cetopariyañāṇaṃ. Vipphāratātipi pāṭho, vipphāratāyāti attho.

53. “Tiṇṇannaṃ cittānanti”是指带有喜乐及忧愁共存、并带有平等心的心态。念头变化，是指变化的速率。因果中依赖他人思维扭转的因缘，促使他人弃断念头的缘故名为念头变化。感官的清净是指如眼等感官纯净，没有障碍。感官所立的果报身体是指感官净洁所成的果报体，如《大般涅槃经》云“弟子，汝之感官清净，如涂白色”。感官所立之所指处，心所依处处心聚着之地，心脏位置具此特性。感官的清洁是指无污染。所谓“清净清净”，即逐渐消除不净的声音或形象。念头的多样性，是指多样状态与多个不同识种之交织。身念不齐，心念波动，无欲心念齐定。观心圆满，心念的完备即是智慧。念头变化的难处，亦即念头变化的意涵。

§53

53.Paccayappavattānaṃ dhammānanti paṭiccasamuppādavasena paccayato pavattānaṃ paccayuppannadhammānaṃ. Nānattekattakammavipphāravasenāti ettha akusalaṃ kammaṃ nānattaṃ, kusalaṃ kammaṃ ekattaṃ. Kāmāvacaraṃ vā kammaṃ nānattaṃ, rūpāvacarārūpāvacaraṃ kammaṃ ekattaṃ. Nānattekattakammavipphāravasena paccayapavattānaṃ dhammānaṃ pariyogāhaṇe paññāti sambandho. Pubbenivāsānussatiñāṇanti pubbe atītajātīsu nivutthakhandhā pubbenivāso. Nivutthāti ajjhāvutthā anubhūtā attano santāne uppajjitvā niruddhā. Pubbe atītajātīsu nivutthadhammā vā pubbenivāso. Nivutthāti gocaranivāsena nivutthā attano viññāṇena viññātā paricchinnā, paraviññāṇena viññātāpi vā. Chinnavaṭumakānussaraṇādīsu te buddhānaṃyeva labbhanti . Pubbenivāsānussatīti yāya satiyā pubbenivāsaṃ anussarati, sā pubbenivāsānussati, ñāṇanti tāya satiyā sampayuttaṃ ñāṇaṃ.

53.所谓因缘起法，是指缘起的诸法。因缘起诸法，是指因缘所生的法。因缘所生的法，因种种不同的业果变化而异多不同。恶业则多样不同，善业则一贯统一。欲界的业为多般不同，色界及无色界的业则是一贯同一。因缘起法的关系，就是对差别因缘所生之法的统摄，即智慧因统摄缘起法的理义。所谓前生相续之智，是指对过去世中已断灭的蕴的前生相续。断灭是指现前生已然生起、存在且被断止。过去世中已断的法称为前生相续。所谓断灭，是指生起于自心的识所着所知，识所暂时断灭或被他识所知断。诸此断灭等现象，唯佛陀才能证得。所谓前生相续忆者，是指以正念而忆念前生相续，能与此正念相应而达智慧。此即前生相续智。

§54

54.Obhāsavasenāti dibbena cakkhunā rūpadassanatthaṃ pasāritassa tejokasiṇaodātakasiṇaālokakasiṇānaṃ aññatarassa catutthajjhānārammaṇassa kasiṇobhāsassa vasena. Nānattekattarūpanimittānanti nānāsattānaṃ rūpāni, nānattakāyaṃ upapannānaṃ vā sattānaṃ rūpāni, nānādisāsu vā rūpāni, asammissāni vā rūpāni nānattarūpāni, ekasattassa rūpāni, ekattakāyaṃ upapannassa vā rūpāni, ekadisāya vā rūpāni, nānādisādīnaṃ sammissībhūtāni vā rūpāni ekattarūpāni. Rūpanti cettha vaṇṇāyatanameva. Tañhi rūpayatīti rūpaṃ, vaṇṇavikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti attho. Rūpameva rūpanimittaṃ. Tesaṃ nānattekattarūpanimittānaṃ. Dassanaṭṭhe paññāti dassanasabhāve paññā.

54.所谓现象光明，是指借由天眼之明观现色相的功德，是借助光明净相所成的第三禅境界相之光明所显现的现象。所谓种种不同及统一相应的色，是指种种众生形色不同，所生成的色质各异，或来自不同方位的色，或这些色互不混杂，称为种种不同色；而单一众生所有的色，相互和合，或来自同一方位，这些称为统一相应色。此处“色”特指色根即眼根。所谓色，是指依附于色体质，因色体质变化而显现为心所感受的色相。色即是色之相，诸此多种不同或统一的色相，合于色体质而成。观色时的智慧，即是对这些色不同及统一相相的现观智慧。

Dibbacakkhuñāṇanti dibbasadisattā dibbaṃ. Devānañhi sucaritakammanibbattaṃ pittasemharuhirādīhi apalibuddhaṃ upakkilesavimuttatāya dūrepi ārammaṇasampaṭicchanasamatthaṃ dibbaṃ pasādacakkhu hoti. Idañcāpi vīriyabhāvanābalanibbattaṃ ñāṇacakkhu tādisamevāti dibbasadisattā dibbaṃ, dibbavihāravasena paṭiladdhattā attanā dibbavihārasannissitattāpi dibbaṃ, ālokapariggahena mahājutikattāpi dibbaṃ, tirokuṭṭādigatarūpadassanena mahāgatikattāpi dibbaṃ. Taṃ sabbaṃ saddasatthānusārena veditabbaṃ. Dassanaṭṭhena cakkhu, cakkhukiccakaraṇena cakkhumivātipi cakkhu, dibbañca taṃ cakkhu cāti dibbacakkhu, dibbacakkhu ca taṃ ñāṇañcāti dibbacakkhuñāṇaṃ.

所谓天眼识，是指天人等非凡众生所享有的天眼。诸天身纯净，行善业致生，远离烦恼污染，能破除障碍，故得天眼之明。此天眼亦能因勤修精进及智慧增长而得。由天人特殊之现象及因缘，天眼以光明具足，能观天界色相。诸一切正见师所教的诸法，皆由此天眼可察知。以眼眼官为眼，眼官所做眼事为眼，而此为天眼；天眼即是智慧，也称为天眼识。

§55

55.Catusaṭṭhiyā ākārehīti aṭṭhasu maggaphalesu ekekasmiṃ aṭṭhannaṃ aṭṭhannaṃ indriyānaṃ vasena catusaṭṭhiyā ākārehi. Tiṇṇannaṃ indriyānanti anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyanti, imesaṃ tiṇṇannaṃ indriyānaṃ. Vasibhāvatā paññāti vasibhāvatāya pavattā paññā, arahattaphale aṭṭhannaṃ indriyānaṃ vasena aṭṭhahi ākārehi aññātāvindriyasseva vasibhāvatāya arahattamaggakkhaṇe abhāvepi kāraṇasiddhivasena tadatthasādhanatāya vuttanti veditabbaṃ. Āsavānaṃ khaye ñāṇanti attanā vajjhānaṃ āsavānaṃ khayakaraṃ arahattamaggañāṇaṃ.

55.所谓六十四种形式，是指八圣道果中，依八根之作用分别归纳的六十四种形态。所谓渡过的根，是指已超出世间根的烦恼障碍，得入彼岸的六根。此已渡六根之状态，得以成就阿拉汉圣道果。此初证时虽无六根之某些状态，然因具备条件与此关系紧密，故此得名。所谓断除污染，是指自体观察舍弃一切污垢的阿拉汉道证之智慧。此即谓阿拉汉圣道智慧。

§56-59

56-59. Idāni āsavānaṃ khayañāṇasaṅkhātaarahattamaggañāṇasambandhe catunnampi maggañāṇānaṃ ekekassa maggañāṇassa ekābhisamayataṃ dassetuṃ ‘‘pariññaṭṭhe paññā’’tiādīni cattāri ñāṇāni uddiṭṭhāni. Tatthāpi oḷārikattā sabbasattasādhāraṇattā ca suviññeyyanti dukkhasaccaṃ paṭhamaṃ vuttaṃ, tasseva hetudassanatthaṃ tadanantaraṃ samudayasaccaṃ, hetunirodhā phalanirodhoti ñāpanatthaṃ tadanantaraṃ nirodhasaccaṃ, tadadhigamūpāyadassanatthaṃ ante maggasaccaṃ. Bhavasukhassādagadhitānaṃ vā sattānaṃ saṃvegajananatthaṃ paṭhamaṃ dukkhamāha, taṃ neva akataṃ āgacchati, na issaranimmānādito hoti, ito pana hotīti ñāpanatthaṃ tadanantaraṃ samudayasaccaṃ, tato sahetukena dukkhena abhibhūtattā saṃviggamānasānaṃ dukkhanissaraṇagavesīnaṃ nissaraṇadassanena assāsajananatthaṃ nirodhaṃ, tato nirodhādhigamatthaṃ nirodhasampāpakaṃ magganti. Idāni tabbisayāni ñāṇāni teneva kamena uddiṭṭhāni. Tattha pariññaṭṭheti dukkhassa pīḷanaṭṭhādike catubbidhe parijānitabbasabhāve. Pahānaṭṭheti samudayassa āyūhanaṭṭhādike catubbidhe pahātabbasabhāve. Sacchikiriyaṭṭheti nirodhassa nissaraṇaṭṭhādike catubbidhe sacchikātabbasabhāve. Bhāvanaṭṭheti maggassa niyyānaṭṭhādike catubbidhe bhāvetabbasabhāve.

56至59段。此处说断除烦恼智慧所成的阿拉汉圣道知识，相关四圣谛中，每一圣谛的分别证悟，为彰显其明白境界而说“圆满慧”等名。且言其详尽表达众生普遍性原理，表现为：苦谛的缘起说明、续而集谛出现、继以灭谛及道谛展现。对于因生灭苦之根本烦恼，集谛揭示苦的因缘，灭谛表现断除苦的境界，道谛示之修行方法。众生因苦生起振奋，遂修学取灭苦道。此即四圣谛的详尽说明。所谓圆满慧，是指深入了因苦的四种特性，分别为苦的折磨、集的抓取、灭的实证、道的修习。所谓断除，是指集的终止诸惑烦恼；实证，是指灭的真实呈现；修习，是指道的养成。

§60-63

60-63. Idāni bhāvitamaggassa paccavekkhaṇavasena vā abhāvitamaggassa anussavavasena vā visuṃ visuṃ saccañāṇāni dassetuṃ dukkhe ñāṇādīni cattāri ñāṇāni uddiṭṭhāni. Tattha dukkheti ettha du-iti ayaṃ saddo kucchite dissati. Kucchitañhi puttaṃ duputtoti vadanti. Khaṃ-saddo pana tucche. Tucchañhi ākāsaṃ ‘kha’nti vuccati. Idañca paṭhamasaccaṃ kucchitaṃ anekupaddavādhiṭṭhānato, tucchaṃ bālajanaparikappitadhuvasubhasukhattabhāvavirahitato. Tasmā kucchitattā tucchattā ca ‘‘dukkha’’nti vuccati.

60至63段。此处说由已修成圣道之检详，或未修成者听闻，分别展现对八苦等多种真理认识的四种知识。所谓苦，是指出现言语不净之辞。‘苦’字源自‘苦’和‘空’之词根，‘苦’暗示不良烦扰之因，‘空’意指无常虚幻。本初苦谛表示由多种烦恼假名所导致的恶趣不安与痛苦的感受。由此苦谛说明，即取苦为修证之基础。

Dukkhasamudayeti ettha saṃ-iti ayaṃ saddo ‘‘samāgamo sameta’’ntiādīsu (vibha. 199; dī. ni. 2.396) viya saṃyogaṃ dīpeti. U-iti ayaṃ saddo ‘‘uppannaṃ udita’’ntiādīsu (pārā. 172; cūḷani. khaggavisāṇasuttaniddesa 141) viya uppattiṃ. Aya-saddo pana kāraṇaṃ dīpeti. Idañcāpi dutiyasaccaṃ avasesapaccayasamāyoge sati dukkhassa uppattikāraṇaṃ. Iti dukkhassa saṃyoge uppattikāraṇattā ‘‘dukkhasamudaya’’nti vuccati.

关于“苦集”，这里“集”字在经文中表意为“聚集、结合”，如同“集会、集合”之意，指示联合、结合的意义。“起”字则表示“发生、产生”，标识现起的状态。本词即表苦的条件、缘起。又“因”字表示原因或推动力。此中第二圣谛为“苦”的成因，因种种条件结合而生起，因而称为“苦集”。

Dukkhanirodheti ettha ni-saddo abhāvaṃ, rodha-saddo ca cārakaṃ dīpeti. Tasmā abhāvo ettha saṃsāracārakasaṅkhātassa dukkharodhassa sabbagatisuññattā, samadhigate vā tasmiṃ saṃsāracārakassa dukkharodhassa abhāvo hoti tappaṭipakkhattātipi ‘‘dukkhanirodha’’nti vuccati. Dukkhassa vā anuppattinirodhapaccayattā dukkhanirodhanti vuccati.

关于“苦灭”一词，这里的“灭”字是指不存在、消失之义，“止”字代表阻止、禁止。故此处“灭”为断灭没有。“苦灭”即指苦已经消失不存。因何？由无明煽动轮回之苦得以断除，苦的根源心得清净时，轮回苦的障碍亦不存在，如实断灭故称“苦灭”。同时因苦不再产生，称为苦的涅槃。

Dukkhanirodhagāminiyāpaṭipadāyāti ettha yasmā ayaṃ etaṃ dukkhanirodhaṃ gacchati ārammaṇakaraṇavasena tadabhimukhībhūtattā, paṭipadā ca hoti dukkhanirodhappattiyā, tasmā dukkhanirodhagāminipaṭipadāti vuccati. Cattāri maggañāṇāneva heṭṭhā vuṭṭhānākāradīpanavasena ‘‘magge ñāṇa’’nti vuttāni, anantaraphaladāyakattassa kāraṇaparidīpanavasena ‘‘ānantarikasamādhimhi ñāṇa’’nti vuttāni, vivaṭṭanākāradīpanavasena ‘‘saccavivaṭṭe ñāṇa’’nti vuttāni, maggapaṭipāṭikkameneva arahattamaggañāṇuppattiṃ, tassa ca ñāṇassa abhiññābhāvaṃ dīpetuṃ arahattamaggañāṇameva ‘‘āsavānaṃ khaye ñāṇa’’nti vuttaṃ. Puna catunnampi maggañāṇānaṃ ekābhisamayataṃ dīpetuṃ ‘‘pariññaṭṭhe paññā dukkhe ñāṇa’’ntiādīni cattāri ñāṇāni vuttāni. Puna ekekasmiṃ sacce visuṃ visuṃ uppattidīpanavasena ‘‘dukkhe ñāṇa’’ntiādīni cattāri ñāṇāni uddiṭṭhānīti evaṃ pubbāparaviseso veditabboti.

关于“苦灭行”，此条意谓修习者由于转向苦灭之对象，起慧解脱之意愿，由此产生相应的修行道路，即所谓“苦灭进道”。在上座部经典中，四圣谛依序对应四种慧解：第一苦集谛先觉明道理，称为“道的慧”，第二苦灭谛的慧显示灭道现前，第三转唯识各处知见净明慧，第四根本断尽烦恼慧为阿拉汉慧。由此四慧相对应四圣谛而得名“苦灭行”。

§64-67

64-67. Idāni sabbesaṃ ariyapuggalānaṃ ariyamaggānubhāveneva paṭisambhidāñāṇāni siddhānīti dassetuṃ atthapaṭisambhide ñāṇantiādīni puna cattāri paṭisambhidāñāṇāni uddiṭṭhāni. Imāni hi paṭisambhidāpabhedābhāvepi sabbaariyapuggalasādhāraṇāni suddhikapaṭisambhidāñāṇāni, heṭṭhā uddiṭṭhāni pana pabhinnapaṭisambhidānaṃ pabhedappattāni paṭisambhidāñāṇānīti veditabbānīti ayametesaṃ ubhayatthavacane viseso. Yasmā vā anantaraṃ uddiṭṭhaṃ dukkhārammaṇaṃ nirodhārammaṇañca ñāṇaṃ atthapaṭisambhidā hoti, samudayārammaṇaṃ maggārammaṇañca ñāṇaṃ dhammapaṭisambhidā, tadabhilāpe ñāṇaṃ niruttipaṭisambhidā, tesu ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā, tasmā tampi atthavisesaṃ dassetuṃ suddhikapaṭisambhidāñāṇāni uddiṭṭhānīti veditabbāni. Tasmāyeva ca heṭṭhā nānattasaddena visesetvā vuttāni. Idha tathā avisesetvā vuttānīti.

关于四种分解知见：此中讲述一切圣者通过聆闻修习所成就之四种胜慧，称为通称的“通达知见”。但又细分为四种解分，分别理知各种真谛事相，彼此互别有异，显示不同的“知见”之别类。因苦集灭道诸谛分别显现，分别分别，对于真义别理的透彻智能称为胜慧。故此，称为“胜慧之四”，又称“分解知见”。

§68

68. Evaṃ paṭipāṭiyā sattasaṭṭhi sāvakasādhāraṇañāṇāni uddisitvā idāni sāvakehi asādhāraṇāni tathāgatānaṃyeva āveṇikāni ñāṇāni dassetuṃ indriyaparopariyattañāṇādīni cha asādhāraṇañāṇāni uddiṭṭhāni. Tatthapi yasmā tathāgatā sattānaṃ dhammadesanāya bhājanābhājanattaṃ olokentā buddhacakkhunā olokenti. Buddhacakkhu nāma indriyaparopariyattāsayānusayañāṇadvayameva. Yathāha –

此中叙述共计六十七种通俗见解（普通众生共有之），已述毕。现在要解释不共之见，即佛陀及其弟子所具备的特别见解。其中包括对根本智慧及超越五根的智慧等特殊知见。佛眼通即是能超感官知觉以观察法的慧眼。故次第揭示诸特殊智慧，即所谓不共之知见，以区别于普通见识。

‘‘Addasā kho bhagavā buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye’’tiādi (mahāva. 9; ma. ni. 1.283; 2.339).

经文中说：“世尊曾以佛眼观察世间，观察众生，如同王观察其臣民一般”。此示世尊以无上的智慧之眼，洞察轮回与众生苦乐之理，观照一切生灵的状态。这佛眼非凡圣慧，超越世俗机械感官，是明达无漏法界的智慧。

Sattasantāne ca olokentā paṭhamaṃ indriyaparipākāparipākaṃ olokenti, indriyaparipākañca ñatvā āsayādīnaṃ anurūpena dhammadesanatthaṃ tato āsayānusayacaritāni olokenti, tasmāpi paṭhamaṃ indriyaparopariyattañāṇaṃ uddiṭṭhaṃ, tadanantaraṃ āsayānusayañāṇaṃ. Dhammaṃ desentā ca yasmā pāṭihāriyena vinetabbānaṃ pāṭihāriyaṃ karonti, tasmā āsayānusayañāṇānantaraṃ yamakapāṭihāriye ñāṇaṃ uddiṭṭhaṃ. Imesaṃ tiṇṇaṃ ñāṇānaṃ hetuparidīpanatthaṃ tadanantaraṃ mahākaruṇāñāṇaṃ uddiṭṭhaṃ. Mahākaruṇāñāṇassa parisuddhabhāvaparidīpanatthaṃ tadanantaraṃ sabbaññutaññāṇaṃ uddiṭṭhaṃ. Sabbaññussāpi sabbadhammānaṃ āvajjanapaṭibaddhabhāvaparidīpanatthaṃ sabbaññutaññāṇassa anāvariyabhāvaparidīpanatthañca tadanantaraṃ anāvaraṇañāṇaṃ uddiṭṭhanti veditabbaṃ.

在观察众生时，首先观察感官的成熟与不成熟，即感官成熟不成熟的认识。了解感官成熟后，再根据它与内心根本倾向等相应的关系，为了阐明法义，观察与根本倾向相应的行为。由此，首先揭示感官超越所知的知识，随后揭示根本倾向知识。由于说法者为了破除神奇，应当以神奇为工具，因此根本倾向知识之后，揭示依赖神奇的知识。为阐明这三种知识的因缘，随后揭示大悲智慧。为表明大悲智慧的纯净本质，随即揭示究竟智慧。为了表明究竟智慧断除一切烦恼和分别执着的本质，继而揭示无遮蔽知识，应当了知此义。

Indriyaparopariyattañāṇanti ettha upari ‘‘sattāna’’nti padaṃ idheva āharitvā ‘‘sattānaṃ indriyaparopariyattañāṇa’’nti yojetabbaṃ. Parāni ca aparāni ca parāparānīti vattabbe sandhivasena ro-kāraṃ katvā paroparānīti vuccati. Paroparānaṃ bhāvo paropariyaṃ, paropariyameva paropariyattaṃ, veneyyasattānaṃ saddhādīnaṃ pañcannaṃ indriyānaṃ paropariyattaṃ indriyaparopariyattaṃ, indriyaparopariyattassa ñāṇaṃ indriyaparopariyattañāṇaṃ, indriyānaṃ uttamānuttamabhāvañāṇanti attho. ‘‘Indriyavarovariyattañāṇa’’ntipi pāṭho. Varāni ca avariyāni ca varovariyāni, varovariyānaṃ bhāvo varovariyattanti yojetabbaṃ. Avariyānīti ca na uttamānīti attho. Atha vā parāni ca oparāni ca paroparāni, tesaṃ bhāvo paropariyattanti yojetabbaṃ. Oparānīti ca orānīti vuttaṃ hoti, lāmakānīti attho, ‘‘paroparā yassa samecca dhammā’’tiādīsu (su. ni. 479) viya. ‘‘Indriyaparopariyatte ñāṇa’’nti bhummavacanenāpi pāṭho.

所谓感官超越的知识，此处以「众生」一词为基础，应作「众生的感官超越知识」理解。所谓他者与非他者，是分别说法上发展出「他他」的形式，称之为「他他」。他他之体即为他所超越，他所超越便是他他所超越，彼此依关系起五信根等的他所超越，即为感官超越。感官超越的知识即感官超越知识，意涵是感官的上上性质的知识。亦有称为感官限制超越知识的说法。限制与不限制，限制与不限制的性质，即限与不限之体。当说非上者，即非最上之意。或言为他者与同类他者，即为他所超越，称为他他。或亦云他他别名兰摩迦，意谓「他所相应之法」等。如经文所云「感官超越知识」亦有此义。

§69

69.Sattānaṃ āsayānusaye ñāṇanti ettha rūpādīsu khandhesu chandarāgena sattā visattāti sattā. Vuttañhetaṃ bhagavatā –

69.所谓众生根本倾向知识，此处为色等五蕴中因对欲爱而导致众生不洁净称为众生。对此义，世尊曾说：

‘‘Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, tatra satto tatra visatto, tasmā ‘satto’ti vuccati. Vedanāya saññāya saṅkhāresu viññāṇe yo chando yo rāgo yā nandī yā taṇhā, tatra satto tatra visatto, tasmā ‘satto’ti vuccatī’’ti (saṃ. ni. 3.161).

「色法中，汝知，欲、爱、欢喜、渴求之处，即有众生，即不洁之处，故称为『众生』。苦受、想受、行蕴、识蕴中欲、爱、欢喜、渴求之处，即有众生，即不洁之处，故称为『众生』。」

Akkharacintakā pana atthaṃ avicāretvā ‘‘nāmamattameta’’nti icchanti. Yepi atthaṃ vicārenti, te satvayogena sattāti icchanti, tesaṃ sattānaṃ. Āsayanti nissayanti etaṃ iti āsayo, micchādiṭṭhiyā, sammādiṭṭhiyā vā kāmādīhi, nekkhammādīhi vā paribhāvitassa santānassetaṃ adhivacanaṃ. Sattasantāne anusenti anupavattantīti anusayā, thāmagatānaṃ kāmarāgādīnaṃ etaṃ adhivacanaṃ. Āsayo ca anusayo ca āsayānusayo. Jātiggahaṇena ca dvandasamāsavasena ca ekavacanaṃ veditabbaṃ. Yasmā caritādhimuttiyo āsayānusayasaṅgahitā, tasmā uddese caritādhimuttīsu ñāṇāni āsayānusayañāṇeneva saṅgahetvā ‘‘āsayānusaye ñāṇa’’nti vuttaṃ. Yeneva hi adhippāyena uddeso kato, teneva adhippāyena niddeso katoti.

而思维文字者却未审察此义，妄言「名色不过如此」而欲止息妄念。真正审察义者，因嗜聚妄念而欲说众生即是。所谓根本倾向即依止、依赖等；贪、瞋、痴等根本倾向，包括邪见、正见、欲爱及出离等皆涵盖其中。随从众生之根本倾向者称为倾向者，是以根本倾向与倾向合称根本倾向。根本倾向是根本倾向者。因其行为之解脱，根本倾向聚集而成者，乃根本倾向知识。以彼分别目的被记述，称谓根本倾向知识。凡由特定目的而释义者，即是说明。

§70

70.Yamakapāṭihīre ñāṇanti ettha aggikkhandhaudakadhārādīnaṃ apubbaṃ acarimaṃ sakiṃyeva pavattito yamakaṃ, assaddhiyādīnaṃ paṭipakkhadhammānaṃ haraṇato pāṭihīraṃ, yamakañca taṃ pāṭihīrañcāti yamakapāṭihīraṃ.

70.所谓双重破除知识，此处言及火、地、水、风等四大元素的交互作用延续，类似不间断的双重往来运动。由于怀疑等对立的法的障碍，破除此障碍即是「破除知识」，双重障碍破除即为双重破除知识。

§71

71.Mahākaruṇāsamāpattiyā ñāṇanti ettha paradukkhe sati sādhūnaṃ hadayakampanaṃ karotīti karuṇā, kināti vā paradukkhaṃ hiṃsati vināsetīti karuṇā, kirīyati vā dukkhitesu pharaṇavasena pasārīyatīti karuṇā, pharaṇakammavasena kammaguṇavasena ca mahatī karuṇā mahākaruṇā, samāpajjanti etaṃ mahākāruṇikāti samāpatti, mahākaruṇā ca sā samāpatti cāti mahākaruṇāsamāpatti. Tassaṃ mahākaruṇāsamāpattiyaṃ, taṃsampayuttaṃ ñāṇaṃ.

第七十一条。所谓大悲心现起之智者，是谓在他人极大痛苦时，善人心生悸动，此即为悲；或谓悲者，因他人极苦而不忍伤害，是悲也；又或谓，悲者如同苦者被覆蔽一般，作用广泛传播；此悲行之因、功德之因甚大，即为大悲。此现起者称为大悲现起，大悲即是此现起。大悲现起所伴随之智慧，即称为该大悲现起的智慧。

§72-73

72-73.Sabbaññutaññāṇaṃ anāvaraṇañāṇanti ettha pañcaneyyapathappabhedaṃ sabbaṃ aññāsīti sabbaññū, sabbaññussa bhāvo sabbaññutā, sā eva ñāṇaṃ ‘‘sabbaññutāñāṇa’’nti vattabbe ‘‘sabbaññutaññāṇa’’nti vuttaṃ. Saṅkhatāsaṅkhatādibhedā sabbadhammā hi saṅkhāro vikāro lakkhaṇaṃ nibbānaṃ paññattīti pañceva neyyapathā honti. Sabbaññūti ca kamasabbaññū, sakiṃsabbaññū, satatasabbaññū, sattisabbaññū, ñātasabbaññūti pañcavidhā sabbaññuno siyuṃ. Kamena sabbajānanakālāsambhavato kamasabbaññutā na hoti, sakiṃ sabbārammaṇagahaṇābhāvato sakiṃsabbaññutā na hoti, cakkhuviññāṇādīnaṃ yathārammaṇacittasambhavato bhavaṅgacittavirodhato yuttiabhāvato ca satatasabbaññutā na hoti, parisesato sabbajānanasamatthattā sattisabbaññutā vā siyā, viditasabbadhammattā ñātasabbaññutā vā siyā. Sattisabbaññuno sabbajānanattaṃ natthīti tampi na yujjati.

第七十二至七十三条。所谓一切智知净为不障碍之智，更具体而言，即是五种可修行道的总总分别也。谓一切所知悉者称为一切智，具足一切知的本质者称为一切智性，此智名为“全知之智”，又名“不障碍之智”。一切法无论有为或无为，皆属造作、变异、相貌、涅槃四类，五种道即分别诠释于此。一切智细分为五类：业一切智、现象一切智、恒常一切智、所知一切智、熟知一切智。业一切智者，因不得于业生故，无此智；现象一切智者，因缺诸现象缘故，无此智；恒常一切智者，因心眼识等所缘心识相反缘故，不能有恒常一切智；而专注处的一切知能有，如所知世间实相的一切知，及明了诸法所有现象之一切知能有。恒常一切智中的所知世间实相不成立，因为世间无恒常之法。

‘‘Na tassa addiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;

“于此所显现者无任何他，或无人知而应当不能知者。”

Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhū’’ti. (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma. 1.208) –

“所知悉一切诸法之事，是如来以他逾越之慧眼所观察者。”（大集经156；小集经魔王与人问答论85；中文三藏记1.208）

Vuttattā ñātasabbaññuttameva yujjati. Evañhi sati kiccato asammohato kāraṇasiddhito āvajjanapaṭibaddhato sabbaññuttameva hotīti. Āvajjanapaṭibaddhattā eva hi natthi etassa āvaraṇanti anāvaraṇaṃ, tadeva anāvaraṇañāṇanti vuccatīti.

如上所说，唯有能知悉一切实相者方能称为真正具足一切智。正因如此，业已成就之智，无惑意趣，因缘确立，如是唯有一切智能成立。唯业成就则无障碍，此障碍即指障碍之智，故称为不障碍之智。

Imāni tesattati ñāṇānīti sāvakehi sādhāraṇāsādhāraṇavasena uddiṭṭhāni imāni tesattati ñāṇāni. Imesaṃ tesattatiyā ñāṇānanti ādito paṭṭhāya vuttānaṃ imesaṃ tesattatiñāṇānaṃ. Ubbāhanatthe cetaṃ sāmivacanaṃ. Tesattatīnantipi pāṭho. ‘‘Tesattatiyā’’ti vattabbe ekasmiṃ bahuvacanaṃ veditabbaṃ. Sattasaṭṭhi ñāṇānītiādito paṭṭhāya sattasaṭṭhi ñāṇāni. Sāvakasādhāraṇānīti savanante ariyāya jātiyā jātattā sāvakā, samānaṃ dhāraṇametesanti sādhāraṇāni, tathāgatānaṃ sāvakehi sādhāraṇāni sāvakasādhāraṇāni. Cha ñāṇānīti ante uddiṭṭhāni cha ñāṇāni. Asādhāraṇāni sāvakehīti sāvakehi asādhāraṇāni tathāgatānaṃyeva ñāṇānīti.

此谓所谓七十二种智慧乃为弟子们，以共通及非常通之法而所述。此七十二智慧起源于已述之开端所涵盖诸智。此七十二智名是由开头所说悉所涵盖之七十二种智慧而命名。作为释义言辞，此乃集合语用法。关于“七十二”等表述，文中有多重用法。所谓七十二智慧，乃起源于七十二智慧之开端。所谓弟子共通，乃指听闻正觉者——圣者所种下之身心因缘之弟子，所共通具备之智慧。余六种智慧为后文所说所示。非常通智慧乃是说出家人中非常通之智慧，仅存在于正觉者弟子当中。

Saddhammappakāsiniyā paṭisambhidāmagga-aṭṭhakathāya · 《正法显现》无碍解道注疏

Ñāṇakathāmātikuddesavāravaṇṇanā niṭṭhitā. · 智论论母略说段释毕。

1. Sutamayañāṇaniddesavaṇṇanā

1. 听闻智的教示及解释

Vissajjanuddesavaṇṇanā解答提纲的注释

§1

1. Idāni yathānikkhittena uddesena saṅgahite dhamme pabhedato dassetuṃ kathaṃ sotāvadhāne paññā sutamaye ñāṇantiādi niddesavāro āraddho. Tattha yaṃ vuttaṃ, ‘‘sotāvadhāne paññā sutamaye ñāṇa’’nti , taṃ kathaṃ hotīti? Ayaṃ kathetukamyatāpucchā. Pañcavidhā hi pucchā – adiṭṭhajotanāpucchā, diṭṭhasaṃsandanāpucchā, vimaticchedanāpucchā, anumatipucchā, kathetukamyatāpucchāti. Tāsaṃ idaṃ nānattaṃ –

1. 现在以既成的意旨，汇集起法，为分别展示。如何在圣弟子专注听闻时，成就智慧听闻智等的教示段落已开始。此处所说“在圣弟子专注听闻时，具足智慧听闻之智”，如何实现呢？这是问法的初衷。问法有五种——初见启发之问、亲证所缘之问、破疑断惑之问、推测判断之问、问因求理之问。此五问各有不同，具体如下——

Katamā adiṭṭhajotanāpucchā? (Mahāni. 150; cūḷani. puṇṇakamāṇavapucchāniddesa 12) pakatiyā lakkhaṇaṃ aññātaṃ hoti adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ, tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhūtāya vibhāvanatthāya pañhaṃ pucchati, ayaṃ adiṭṭhajotanāpucchā.

何为初见启发之问？（大部150；小部释经12）指的是对对象认知尚未知晓、不平衡、未超越、未彰显、未显现、未生起的状态，为察见该法之智、观察、比较、超越、具德、剖析等目的而提出疑问，此即初见启发之问。

Katamā diṭṭhasaṃsandanāpucchā? (Mahāni. 150; cūḷani. puṇṇakamāṇavapucchāniddesa 12) pakatiyā lakkhaṇaṃ ñātaṃ hoti diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ, so aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati, ayaṃ diṭṭhasaṃsandanāpucchā.

何为亲证所缘之问？（大部150；小部释经12）指的是对对象特质已经了知、亲证、证明、超越、彰显、显现的状态，为与他贤哲相互证明而提出疑问，此即亲证所缘之问。

Katamā vimaticchedanāpucchā? (Mahāni. 150; cūḷani. puṇṇakamāṇavapucchāniddesa 12) pakatiyā saṃsayapakkhando hoti vimatipakkhando dveḷhakajāto ‘‘evaṃ nu kho, nanu kho, kiṃ nu kho, kathaṃ nu kho’’ti? So vimaticchedanatthāya pañhaṃ pucchati, ayaṃ vimaticchedanāpucchā.

何为破疑断惑之问？（大部150；小部释经12）指的是内心存在怀疑及动摇，生起二难疑问，如“真是如此吗？难道不是吗？究竟如何呢？怎么样呢？”等疑问，为破除疑惑而提出疑问，此即破疑断惑之问。

Katamā anumatipucchā? Bhagavā bhikkhūnaṃ anumatiyā pañhaṃ pucchati – ‘‘taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ ‘etaṃ mama, esohamasmi, eso me attā’’ti? ‘‘No hetaṃ, bhante’’ti (mahāva. 21), ayaṃ anumatipucchā.

何为推测判断之问？世尊向比库提出疑问——“汝等以为，形色是永恒不变者，还是无常变化者？”——“世尊，无常变化。”——“那么这无常变化，苦恼或安乐者是何所归？”——“苦恼，世尊。”——“这无常、苦恼、变化无常者，难道可视为‘这是我的，这是我所有，这是我所属于’吗？”——“不，世尊，不能如此视之。”（大部经21）此即推测判断之问。

Katamā kathetukamyatāpucchā? Bhagavā bhikkhūnaṃ kathetukamyatāya pañhaṃ pucchati – ‘‘cattārome , bhikkhave, satipaṭṭhānā. Katame cattāro’’ti (saṃ. ni. 5.390)? Ayaṃ kathetukamyatāpucchāti. Tāsu ayaṃ therassa kathetukamyatāpucchāti veditabbā.

何谓须问讲说意欲？世尊问比库讲说意欲的问题曰：「比库！四念处是何四念处？」此即须问讲说意欲，须知此为长老的讲说意欲须问。

Idāni samātikuddesāya kathetukamyatāpucchāya ‘‘ime dhammā abhiññeyyāti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇa’’ntiādayo soḷasa vissajjanuddesā. Tattha ime dhammā abhiññeyyāti ‘‘desayantassā’’ti pāṭhaseso. Ime dhammā abhijānitabbāti satthuno, aññatarassa vā garuṭṭhāniyassa sabrahmacārissa dhammaṃ desayantassa pubbe vuttanayena sotāvadhānaṃ sutaṃ sotāvadhānaṃ nāma. Taṃpajānanā paññā tassa sutassa pajānanā pariyāyaparicchindakapaññā sutamaye ñāṇaṃ nāmāti attho. Tassa pajānanā taṃpajānanāti sāmivacanasamāso. Taṃ pajānanāti vibhattivipallāsavasena upayogavacanaṃ vā. Abhiññeyyāti ca sabhāvalakkhaṇāvabodhavasena sobhanenākārena jānitabbā. Pariññeyyāti sāmaññalakkhaṇāvabodhavasena kiccasamāpanavasena ca byāpitvā jānitabbā. Bhāvetabbāti vaḍḍhetabbā. Sacchikātabbāti paccakkhaṃ kātabbā. Duvidhā hi sacchikiriyā paṭilābhasacchikiriyā ārammaṇasacchikiriyā ca. Paccanīkasamudācāravasena parihāniyasaṅkhātaṃ hānaṃ bhajantīti hānabhāgiyā. Tadanudhammatāya satiyā saṇṭhānavasena ṭhānasaṅkhātaṃ ṭhitiṃ bhajantīti ṭhitibhāgiyā. Uparivisesādhigamavasena visesaṃ bhajantīti visesabhāgiyā. Anibbiddhapubbaṃ appadālitapubbaṃ lobhakkhandhaṃ dosakkhandhaṃ mohakkhandhaṃ nibbijjhati padāletīti ariyamaggo nibbedho nāma, nibbidāsahagatānaṃ saññāmanasikārānaṃ samudācāravasena taṃ nibbedhaṃ bhajantīti nibbedhabhāgiyā.

现今为平时题之讲说意欲问曰：『这些法可证知，乃须专心听闻，是知是智，乃明了之知识』等十六个分别释义。此中『这些法可证知』者，即佛陀说法之前言。此法当由教师或他尊者、具足戒律的弟子之前所说，乃称为专心听闻、所闻专心。『是知是智』者，即所闻知识之明解、徹察、分析智慧，是称为明知识。此中所谓『是知』即包含了分解和发动用法的说法。『可证知』者应以庄严体性认识，『了知』者当以普通体性、完成之意义全面了解。『当修习』即增长之意；『当证得』即当亲证。证得有二种：一为断除得证；一为随顺得证。前者断除因果见损伤为损得，后者依忆正念而具稳住为稳得，更进取而有所分别则为殊胜得。『不厌弃』者，为圣者之道，称作断灭。不厌弃者，谓由无常、离欲、厌倦于贪欲、瞋恚、痴欲这三毒烦恼清净之道，名为不厌弃。

Sabbe saṅkhārāti sabbe sappaccayā dhammā. Te hi saṅkhatasaṅkhārā nāma. Paccayehi saṅgamma karīyantīti saṅkhārā, te eva paccayehi saṅgamma katattā saṅkhatāti visesetvā vuttā. Kammanibbattā tebhūmakarūpārūpadhammā abhisaṅkhatasaṅkhārāti aṭṭhakathāsu (visuddhi. 2.587; vibha. aṭṭha. 226 saṅkhārapadaniddesa) vuttā. Tepi ‘‘aniccā va saṅkhārā’’tiādīsu (saṃ. ni. 1.186; 2.143; dī. ni. 2.221, 272) saṅkhatasaṅkhāresu saṅgahaṃ gacchanti. ‘‘Avijjāgato ayaṃ, bhikkhave, purisapuggalo puññañceva saṅkhāraṃ abhisaṅkharotī’’tiādīsu (saṃ. ni. 2.51) avijjāpaccayā saṅkhārāva āgatā tebhūmikakusalākusalacetanā abhisaṅkharaṇakasaṅkhārā nāma. ‘‘Yāvatikā abhisaṅkhārassa gati, tāvatikaṃ gantvā akkhāhataṃ maññe aṭṭhāsī’’tiādīsu āgataṃ kāyikaṃ cetasikaṃ vīriyaṃ payogābhisaṅkhāro nāma. ‘‘Saññāvedayitanirodhaṃ samāpannassa kho, āvuso visākha, bhikkhuno paṭhamaṃ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro’’tiādīsu (ma. ni. 1.464) āgatā vitakkavicārā. Vācaṃ saṅkharontīti vacīsaṅkhārā. Assāsapassāsā kāyena saṅkharīyantīti kāyasaṅkhārā. Saññā ca vedanā ca cittena saṅkharīyantīti cittasaṅkhārā. Idha pana saṅkhatasaṅkhārā adhippetā.

一切行即一切因缘法。此名为造作有为法。造作为因缘而聚合，故称造作。业所生者谓身形及形态之法，及造作之有为法，注释有云。又释义汇聚于造作有为法，谓『一切造作法无常』等诸经注释。『无明生此人及福业造作』谓无明为因缘所生之善恶意业造作。『至于造作流向何方，即便至彼亦如八十八』等语，谓有身心之勤快分别造作。『已了知色受想灭者，初止言语造作，随后身体造作，最后心造作』等语，谓有念相分别造作。言语造作谓意念组合话语，身体造作为呼吸活动，受想作为心神作用，此谓造作为有为。此处造作为造作有为法之总称。

Aniccāti hutvā abhāvaṭṭhena. Dukkhāti pīḷanaṭṭhena. Sabbe dhammāti nibbānampi antokatvā vuttā. Anattāti avasavattanaṭṭhena. Idaṃ dukkhaṃ ariyasaccantiādīsu ‘‘dukkhasamudayo dukkhanirodho’’ti vattabbe ‘‘dukkhasamudayaṃ dukkhanirodha’’nti liṅgavipallāso kato. Yasmā pana buddhādayo ariyā paṭivijjhanti, tasmā ariyasaccānīti vuccanti. Yathāha ‘‘cattārimāni, bhikkhave, ariyasaccāni…pe… imāni kho, bhikkhave, cattāri ariyasaccāni. Ariyā imāni paṭivijjhanti, tasmā ariyasaccānīti vuccantī’’ti. Ariyassa saccānītipi ariyasaccāni. Yathāha ‘‘sadevake loke…pe… sadevamanussāya tathāgato ariyo, tasmā ariyasaccānīti vuccantī’’ti (saṃ. ni. 5.1098). Etesaṃ abhisambuddhattā ariyabhāvasiddhitopi ariyasaccāni. Yathāha ‘‘imesaṃ kho, bhikkhave, catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisambuddhattā tathāgato arahaṃ sammāsambuddho ariyoti vuccatī’’ti (saṃ. ni. 5.1093). Ariyāni saccānītipi ariyasaccāni. Ariyānīti avitathāni, avisaṃvādakānīti attho. Yathāha ‘‘imāni kho, bhikkhave, cattāri ariyasaccāni tathāni avitathāni anaññathāni, tasmā ariyasaccānīti vuccantī’’ti (saṃ. ni. 5.1097). Saccānīti ko saccaṭṭhoti ce? Yo paññācakkhunā upaparikkhamānānaṃ māyāva viparīto, marīcīva visaṃvādako, titthiyānaṃ parikappitaattāva anupalabbhasabhāvo ca na hoti, atha kho bādhanapabhavasantiniyyānappakārena tacchāviparītabhūtabhāvena ariyañāṇassa gocaro hotiyeva. Esa aggilakkhaṇaṃ viya lokapakati viya ca tacchāviparītabhūtabhāvo saccaṭṭhoti veditabbo. Yathāha ‘‘idaṃ dukkhanti, bhikkhave, tathametaṃ avitathametaṃ anaññathameta’’nti (saṃ. ni. 5.1090) vitthāro. Apica –

无常者谓本性无常。苦者谓受苦性质。一切法乃于涅槃终了而名一切法。无我者谓无我所执相。关于此苦乃圣谛等诸句中『苦集灭道』，有说为谬误。释尊及诸圣辈皆通晓故称之为圣谛。如经云：「比库！四圣谛是……此四圣谛，圣者知，故名圣谛。」圣谛亦称为圣谛理。如经云：「世间诸天及人中，如来为圣者，故名圣谛。」此因尚觉悟境界故名圣谛。又经云：「比库！此四圣谛实修通达时，佛为正觉圣者、阿拉汉。」圣者谛亦称圣谛理。所谓圣者，谓真实不虚、不矛盾者。如经云：「此四圣谛真实不虚不异，故称圣谛。」谛者者，何谓谛？谓以智慧眼目检验诸妄逆异如幻不实，非邪见，同时不察其真实者，并非真实界，反者乃是误见。此类正断乃圣智所达之境界，谓谛理。此如火光，世间之显现，犹如真实不虚所见。云：「此为苦，如是亦非如是，亦非异亦非他」，详述云。犹如此——

Nābādhakaṃ yato dukkhaṃ, dukkhā aññaṃ na bādhakaṃ;

苦无碍，无苦则无碍；

Bādhakattaniyāmena, tato saccamidaṃ mataṃ.

故依碍故判真理，此即法谛。

Taṃ vinā nāññato dukkhaṃ, na hoti na ca taṃ tato;

若无彼法，则无他苦，彼苦亦无由生起；

Dukkhahetu niyāmena, iti saccaṃ visattikā.

依苦之因之节制，此为十二圣谛之谛实；

Nāññā nibbānato santi, santaṃ na ca na taṃ yato;

并无他灭彼无苦之境，亦无彼安宁之出自；

Santabhāvaniyāmena, tato saccamidaṃ mataṃ.

以安宁之生起为根据，此理乃所信之真；

Maggā aññaṃ na niyyānaṃ, aniyyāno na cāpi so;

道非他涅槃，亦非非涅槃；

Tacchaniyyānabhāvena, iti so saccasammato.

以道涅槃自性，无二无异，是名真谛所证。

Iti tacchāvipallāsa-bhūtabhāvaṃ catūsvapi;

此乃真实与假倒之现象，四者皆成此境况。

Dukkhādīsvavisesena, saccaṭṭhaṃ āhu paṇḍitāti.

因苦诸法之特殊性，智者称之为真实。

So panāyaṃ saccasaddo anekesu atthesu dissati. Seyyathidaṃ – ‘‘saccaṃ bhaṇe na kujjheyyā’’tiādīsu (dha. pa. 224) vācāsacce. ‘‘Sacce ṭhitā samaṇabrāhmaṇā cā’’tiādīsu (jā. 2.21.433) viratisacce. ‘‘Kasmā nu saccāni vadanti nānā, pavādiyāse kusalāvadānā’’tiādīsu (su. ni. 891) diṭṭhisacce. ‘‘Ekañhi saccaṃ na dutīyamatthi, yasmiṃ pajā no vivade pajāna’’ntiādīsu (su. ni. 890; mahāni. 119) paramatthasacce nibbāne ceva magge ca. ‘‘Catunnaṃ saccānaṃ kati kusalā kati akusalā’’tiādīsu (vibha. 216) ariyasacce. Svāyamidhāpi ariyasacce pavattatīti.

此真实之言，在多种义理中显现。例如——《增支部》云：诚言谓“说真语，不造作恶”；此为言语真实。又如《本生经》言：真实止恶行沙门婆罗门；此为行为真实。再如《中文大本衍义》言：为何众生说诸真实不同？因善知识分别讲说；此为见解真实。又如《中文大本衍义》云：唯一真实无第二，此为终极真实，包含涅槃及道。又《赞世经》言：四圣谛中，有多少善、不善？此为圣者真实。此外，圣者真实自此时起亦得彰显。

Niddesavārasaṅgahitassa vissajjanuddesassa · 摄于解说段中的详说段

Atthavaṇṇanā niṭṭhitā. · 义释已毕。

Abhiññeyyaniddesavaṇṇanā应直接了知分别之注释。

§2

2. Idāni vissajjanuddesasaṅgahite dhamme pabhedato dassetuṃ kathaṃ ime dhammā abhiññeyyātiādi niddesavāro āraddho. Tattha abhiññeyyaniddesādīsu pañcasu ādito ekakādivasena dasa dasa vissajjanāni dasuttarapariyāyena saṃsandetvā uddiṭṭhāni. Tesu abhiññeyyaniddese tāva sabbe sattāti kāmabhavādīsu saññābhavādīsu ekavokārabhavādīsu ca sabbabhavesu sabbe sattā. Āhāraṭṭhitikāti āhārato ṭhiti etesanti āhāraṭṭhitikā. Ṭhitīti cettha sakakkhaṇe atthitā adhippetā. Iti sabbasattānaṃ ṭhitihetu āhāro nā eko dhammo adhikena ñāṇena jānitabbo. Paccaye hi abhiññāte paccayuppannāpi abhiññātā honti ubhinnampi aññamaññāpekkhattā. Etena ñātapariññā vuttā hoti. Nanu ca evaṃ sante yaṃ vuttaṃ ‘‘asaññasattā devā ahetukā anāhārā aphassakā’’tiādi (vibha. 1017), taṃ virujjhatīti. Tañca na virujjhati. Tesañhi jhānaṃ āhāroti. Evaṃ santepi ‘‘cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā, sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catuttha’’nti (saṃ. ni. 2.11) idaṃ virujjhatīti. Idampi na virujjhati. Etasmiñhi sutte nippariyāyena āhāralakkhaṇāva dhammā āhārāti vuttā. Idha pana pariyāyena paccayo āhāroti vutto. Sabbasaṅkhatadhammānañhi paccayo laddhuṃ vaṭṭati, so ca yaṃ yaṃ phalaṃ janeti, taṃ taṃ āharati nāma. Tasmā āhāroti vuccati. Tenevāha –

二、现今将汇集释义之法分类演示，说明如何证知此法等诸法。此处论证从证知指示五法开始，先以一品法为首，逐渐以十品法及十余品法逐一相承编排，并指出证知之指示中皆称一切有情为“众生”，因其所依之因谓“食”，故称食依。所谓依，即此时于当处所依之意。此乃众生赖食而存，非唯一法所致，须以更多智慧晓之。因缘既证知，缘生亦见，且二者相依而存，此谓相了知。然有言云：“无识众生为天，因无食、无触、无感官”，此说不成立。因其禅定即食。又有言：“比库，众生之根依为食，亦为生起与护持之因，所谓四者为何？一为粗食，二为触，三为意念，四为识知”，此亦不成立。故在此经中当作食之相法加以说明。此处以缘为食说。诸因缘之中，因乃增生故，所生之果即为获果，谓“取”，故称食。故当如是说——

‘‘Avijjampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko ca, bhikkhave, avijjāya āhāro? ‘Pañca nīvaraṇā’tissa vacanīyaṃ. Pañca nīvaraṇepāhaṃ, bhikkhave, sāhāre vadāmi, no anāhāre. Ko ca, bhikkhave, pañcannaṃ nīvaraṇānaṃ āhāro. ‘Ayoniso manasikāro’tissa vacanīya’’ntiādi (a. ni. 10.61). Ayaṃ idha adhippeto.

“比库，我说无明为根本因，不为无食。何谓无明根本食？称之为五盖。盖中根本食，谓错误思维。”如《增支部》言。此为此处所举之例。

Etasmiñhi paccayāhāre gahite pariyāyāhāropi nippariyāyāhāropi sabbo gahitova hoti.

于此因缘食中，所举之相，反相，皆被包含。

Tattha asaññabhave paccayāhāro labbhati. Anuppanne hi buddhe titthāyatane pabbajitvā vāyokasiṇe parikammaṃ katvā catutthajjhānaṃ nibbattetvā tato vuṭṭhāya ‘‘dhī cittaṃ, dhī cittaṃ, cittassa nāma abhāvoyeva sādhu. Cittañhi nissāya vadhabandhanādipaccayaṃ dukkhaṃ uppajjati, citte asati nattheta’’nti khantiṃ ruciṃ uppādetvā aparihīnajjhānā kālaṃkatvā asaññabhave nibbattanti. Yo yassa iriyāpatho manussaloke paṇihito ahosi, so tena iriyāpathena nibbattitvā pañca kappasatāni tiṭṭhati. Ettakaṃ addhānaṃ nipanno viya nisinno viya ṭhito viya hoti. Evarūpānañca sattānaṃ paccayāhāro labbhati. Te hi yaṃ jhānaṃ bhāvetvā nibbattā , tade nesaṃ paccayo hoti. Yathā jiyāvegena khittasaro yāva jiyāvego atthi, tāva gacchati, evaṃ yāva jhānapaccayo atthi, tāva tiṭṭhanti. Tasmiṃ niṭṭhite khīṇavego saro viya patanti.

在那里，无有见性、无分别性时，缘起条件获得安住。缘起者乃是：正觉者未现时，若于外道场所出家，修行气息吐纳法，止息于第四禅，继而起身而作，便念言“心慧，心慧，心者本无所有，此乃真妙”。因心体无依，故心缘于牵挛死缠等条件而生苦；心若无此，便不可生。如此披发耐心与趣味，离断无间禅时生于无分别处。任何在世人间行迹道路被限制者，因其当时行径得以止息，故长存五百世，如临其境似坐、似立、似行。此等无分别境乃众生缘起之所，由是生灭之禅，非彼非此，而是他们之依止。譬如生命力被断绝而去之于乏力之状，一切生命于其禅依止未尽前，则犹如生命未谢而存延，至禅依止断尽方堕无余轻落之境。此即无分别生死之实相。

Ye pana te nerayikā ‘‘nevuṭṭhānaphalūpajīvino na puññaphalūpajīvino’’ti vuttā, tesaṃ ko āhāroti? Tesaṃ kammameva āhāroti. Kiṃ pañca āhārā atthīti? ‘‘Pañca, na pañcā’’ti idaṃ na vattabbaṃ. Nanu ‘‘paccayo āhāro’’ti vutto, tasmā yena kammena te niraye nibbattā, tadeva tesaṃ ṭhitipaccayattā āhāro. Yaṃ sandhāya idaṃ vuttaṃ ‘‘na tāva kālaṃ karoti, yāva na taṃ pāpakammaṃ byantī hotī’’ti (a. ni. 3.36; ma. ni. 3.250). Tasmā āhāraṭṭhitikāti paccayaṭṭhitikāti attho. Kabaḷīkāraṃ āhāraṃ ārabbhāti cettha vivādo na kātabbo. Mukhe uppannakheḷopi hi tesaṃ āhārakiccaṃ sādheti. Kheḷo hi niraye dukkhavedanīyo hutvā paccayo hoti, sagge sukhavedanīyo. Iti kāmabhave nippariyāyena cattāro āhārā, rūpārūpabhavesu ṭhapetvā asaññabhavaṃ sesānaṃ tayo , asaññānañceva avasesānañca paccayāhāroti iminā āhārena sabbe sattā āhāraṭṭhitikā.

至于被称为“非起立果报生者，非善果报生者”等地狱众生，其缘何食？此众生食养即善恶业力。若问五种食养是否存在？答曰“五种并非”。然已说“缘起为食”，是指皆由所作业力使其于地狱中生起而成，故以此业为其存在依止。且以此理，有言“非适当时间便不发生，直至恶业成熟而生”。因此称此食养为依止与缘起。于此无须辩论何谓亵渎之食，口生戏谑亦助其食用。戏谑之因果，即地狱中受苦之由，天上众生受乐之因。是故诸欲界众生，陷于轮回无量苦，从五种食护持中立足。又将此生死诸界设立，依食养而成。其复余境非分别界与分别界皆得以此食起依，此食供养而令一切众生赖之立法。

Sabbe sattāti ca puggalādhiṭṭhānā dhammadesanā, sabbe saṅkhārāti adhippāyo. Bhagavatopi hi dhammapuggalānaṃ vasena catubbidhā desanā – dhammādhiṭṭhānā dhammadesanā, dhammādhiṭṭhānā puggaladesanā, puggalādhiṭṭhānā puggaladesanā, puggalādhiṭṭhānā dhammadesanāti. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ bhāvitaṃ kammaniyaṃ hoti, yathayidaṃ cittaṃ. Cittaṃ, bhikkhave, bhāvitaṃ kammaniyaṃ hotī’’ti (a. ni. 1.22) evarūpī dhammādhiṭṭhānā dhammadesanā. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya, netaṃ ṭhānaṃ vijjatī’’ti (a. ni. 1.268) evarūpī dhammādhiṭṭhānā puggaladesanā. ‘‘Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’’nti (a. ni. 1.170, 309), evarūpī puggalādhiṭṭhānā puggaladesanā. ‘‘Ekapuggalassa bhikkhave, pātubhāvā mahato cakkhussa pātubhāvo hotī’’ti (a. ni. 1.175-186) evarūpī puggalādhiṭṭhānā dhammadesanā. Tāsu idha puggalādhiṭṭhānā dhammadesanā . Upari yāva dasakā dhammānaṃyeva gahitattā sattaggahaṇena dhammaggahaṇaṃ katanti veditabbaṃ, visesena vā sattasantānapariyāpannadhammānaṃyeva adhikena ñāṇena sabhāvato upaparikkhitabbattā sattaggahaṇaṃ katanti veditabbaṃ, saṅkhāre upādāya sattoti paññattimattasambhavato vā phalopacārena saṅkhārā ‘‘sattā’’ti vuttāti veditabbaṃ. Na hi koci satto paccayaṭṭhitiko atthi aññatra saṅkhārehi, vohāravasena pana evaṃ vuccati. Evametena ñātapariññā vuttā hoti.

所谓“一切众生”实为“诸有为法之主体”，即诸法说教所依止；所谓“一切行”为“诸法支配者”，即诸法支配的根本条件。世尊亦以法主体之蔽覆，演说四种法教：法初所立之法说，法初所立之人说，人初所立之人说，人初所立之法说。世尊示曰：“我不以他何法而看法，如是修习身心即是我法。身心，诸比库，乃是我修之法。”此即法初所立之法说也。又云：“诸比库，此有得地，具有正见之人，必恒以坚定断除一切行。”此即法初所立之人说。又云：“众生在世，初于生时生成，以利益大众、令大众安乐、哀愍大众为己任，广利益众生，包括天人、比库、比库尼。”此便是人初所立之人说。又云：“诸比库，于大眼初现时显大眼力。”此是人初所立之法说。此均属行所立之人法说。在此以诸主体法之持守，说法者乃依教主体系之法上，诸众生如法性自性具足而获悉，藉诸行持相因而辨明有“众生”故。实无他众生作为凭持，唯以行持相成故流传至今，故称“众生”。此乃亲缘之识所生义说。

Dve dhātuyoti saṅkhatā ca dhātu asaṅkhatā ca dhātu. Tattha anekehi paccayehi saṅgamma katā pañcakkhandhā saṅkhatā dhātu, kehici paccayehi akataṃ nibbānaṃ asaṅkhatā dhātu.

谓有二种界：有为界与无为界。有为界依多缘组成，由五蕴五界相组合，而无为界则是不依缘生灭的涅槃。在多种缘起条件中，五蕴作为有为界之组合体而成，而依诸缘不起作用、或不动摇之无为界即为涅槃。

Tisso dhātuyoti kāmadhātu rūpadhātu arūpadhātu (vibha. 181-182). Tattha katamā kāmadhātu? Heṭṭhato avīcinirayaṃ pariyantaṃ karitvā uparito paranimmitavasavattī deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā khandhā dhātū āyatanā rūpā vedanā saññā saṅkhārā viññāṇaṃ. Ayaṃ vuccati kāmadhātu (vibha. 182; dha. sa. 1287). Tattha katamā rūpadhātu? Heṭṭhato brahmalokaṃ pariyantaṃ karitvā uparito akaniṭṭhe deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā. Ayaṃ vuccati rūpadhātu. Tattha katamā arūpadhātu? Heṭṭhato ākāsānañcāyatanūpage deve pariyantaṃ karitvā uparito nevasaññānāsaññāyatanūpage deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā. Ayaṃ vuccati arūpadhātu. Aṭṭhakathāyaṃ pana ‘‘kāmadhātūti kāmabhavo pañcakkhandhā labbhanti, rūpadhātūti rūpabhavo pañcakkhandhā labbhanti. Arūpadhātūti arūpabhavo cattāro khandhā labbhantī’’ti vuttaṃ. Ayaṃ dasuttarapariyāyena yojanā.

有三界谓欲界、色界、无色界。如论书所说，何为欲界？自下而上至无间地狱，为居民所遍及；又虽有天人，但生于此界，处于其中，于此间诸行蕴界，感受界、识界等五蕴现存。此即名为欲界。何为色界？自下而上至梵天世界，为居民所遍及，天人虽居天界，却非最高，也非无色，存在境界及诸行蕴等及心法色法、喜乐境界等。此即为色界。何为无色界？自下而上至空处天至无想处天，为居民所遍及，注意所感知虽有感官，但体性无色不异，存于某些心法心所、及喜乐、安住之境。此即无色界。论释中云：“欲界即以欲受五蕴而得，色界即以色相受五蕴得，无色界即以无色诸阴五蕴中四蕴受得。”此是以十者归类之教说。

Saṅgītipariyāyena pana ‘‘tisso kusaladhātuyo – nekkhammadhātu abyāpādadhātu avihiṃsādhātu. Aparāpi tisso dhātuyo – rūpadhātu arūpadhātu nirodhadhātu. Aparāpi tisso dhātuyo – hīnā dhātu majjhimā dhātu paṇītā dhātū’’ti (dī. ni. 1.3.305) vuttā dhātuyopi ettha yujjanti (vibha. 181-182). Nekkhammapaṭisaṃyutto takko vitakko…pe… sammāsaṅkappo. Ayaṃ vuccati nekkhammadhātu. Sabbepi kusalā dhammā nekkhammadhātu. Abyāpādapaṭisaṃyutto takko vitakko…pe… sammāsaṅkappo abyāpādadhātu. Yā sattesu metti mettāyanā mettāyitattaṃ mettācetovimutti. Ayaṃ vuccati abyāpādadhātu. Avihiṃsāpaṭisaṃyutto takko vitakko…pe… sammāsaṅkappo avihiṃsādhātu. Yā sattesu karuṇā karuṇāyanā karuṇāyitattaṃ karuṇācetovimutti. Ayaṃ vuccati avihiṃsādhātu (vibha. 182). Rūpārūpadhātuyo vuttāyeva. Nirodhadhātu nibbānaṃ. Hīnā dhātu dvādasākusalacittuppādā, majjhimā dhātu avasesā tebhūmakadhammā. Paṇītā dhātu nava lokuttaradhammā. Sabbāpi ca nijjīvaṭṭhena dhātu.

释迦记载谓：“三善界者——离欲界、无瞋界、无害界。又有三界——色界、无色界、灭界（涅槃）。再有三界——低界、中界、高界。”其教法中亦令诸善法对应三界。离欲界即离染之意，心无瞋恚，内无害心，示正思维。无瞋界即无瞋恚所缘心法，慈心遍布，慈念开显。无害界即无害及慈愍对众生之体现，心无害意，悲愿摄受，宣慈愍法。此谓三善界。前述色与无色界依旧，因涅槃者名为灭界。所谓低界为十二种不善心起现所成，中界为余余法土生，中界为九种胜出法界。无论何阶，皆依生命力量而存在。

Cattāri ariyasaccānīti dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ. Imesaṃ vaṇṇanā saccavissajjanesuyeva bhavissati.

四圣谛者，即苦圣谛、集圣谛、灭圣谛、灭道圣谛。对于这些圣谛的阐述，必将如实、彻底地展开解释。

Pañca vimuttāyatanānīti attano hitatthāya parehi pavattitadhammadesanāsavanaṃ, paresaṃ hitatthāya attano yathāsutadhammadesanā, yathāsutassa dhammassa sajjhāyakaraṇaṃ, yathāsutassa dhammassa cetasā anuvitakkanaṃ, kasiṇāsubhādīsu anukūlaṃ ārammaṇanti, imāni pañca vimuccanakāraṇāni. Yathāha –

五种解脱处者，是为了自身利益及他人利益而宣说闻思修行法门，有如正闻法、正思法的教导与实践，令心依止于遍、水果等诸清净法，这五者即为解脱因。正如所言：

‘‘Idha, bhikkhave, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, yathā yathā kho, bhikkhave, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca, tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati, idaṃ paṭhamaṃ vimuttāyatanaṃ.

「在此，诸比库！当比库的导师宣说法时，某一严肃守戒的出家人，随缘而得法义认识及法感受。对于此位有法义觉悟者，生起喜悦欢喜，心生欢喜，喜悦之心身安静，安静身体感受快乐，心安乐生定，此即第一解脱处。

‘‘Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti. Yathā yathā kho, bhikkhave, bhikkhuno…pe… sukhino cittaṃ samādhiyati. Idaṃ dutiyaṃ vimuttāyatanaṃ.

「复次，诸比库！当比库的导师不仅只是宣说戒禁，有严肃守戒的出家者实况传授并详细说明闻思法义。随缘而得法义觉悟者，心安乐生定，此即第二解脱处。

‘‘Puna caparaṃ, bhikkhave, bhikkhuno naheva kho satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti. Yathā yathā kho, bhikkhave, bhikkhuno…pe… sukhino cittaṃ samādhiyati. Idaṃ tatiyaṃ vimuttāyatanaṃ.

「复次，诸比库！当比库的导师不仅只是宣说戒禁，严肃守戒的出家者不仅传授详细闻思法义，且以详细闻思法义使人受持。随缘得法义觉悟者，心安乐生定，此即第三解脱处。

「复次，诸比库！当比库的导师不仅只是宣说戒禁，严肃守戒的出家者不仅传授详细闻思法义，亦使受持者以心细察、观照、心念平等。随缘得法义觉悟者，心安乐生定，此即第四解脱处。」

‘‘Puna caparaṃ, bhikkhave, bhikkhuno naheva kho satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati, api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya, yathā yathā kho, bhikkhave, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati , pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Idaṃ pañcamaṃ vimuttāyatana’’nti (a. ni. 5.26; dī. ni. 3.322).

复次，比库们，若比库不能如法宣说世尊所说之法，亦无人如法广义详诠彼法，亦不能如所闻所传之法详说宣讲，亦不能如法以心思维、推敲、正念观照该法，且其于某一禅那相缘有执，执持、珍察，透彻洞明且由智慧所摄，如是者，彼即于彼法得真切证解及法之相应证。彼具法之证解者由证觉于法得欢喜生喜悦，喜悦之身心安静，安静之身受乐，乐之心得安定，心安立于禅定。此谓第五解脱所依境。

Cha anuttariyānīti ettha natthi etesaṃ uttaranti anuttarāni, anuttarāni eva anuttariyāni, jeṭṭhakānīti attho. Vuttañhetaṃ bhagavatā –

所谓六无上者，指此处无有超出者，所谓无上者即为最上；长者意也。尊者如是说：

‘‘Chayimāni (a. ni. 6.8, 30), bhikkhave, anuttariyāni. Katamāni cha? Dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyanti.

诸比库！此六为无上。何等六？见无上、闻无上、得无上、学无上、供养无上、念无上。

‘‘Katamañca, bhikkhave, dassanānuttariyaṃ? Idha, bhikkhave, ekacco hatthiratanampi dassanāya gacchati, assaratanampi dassanāya gacchati, maṇiratanampi dassanāya gacchati, uccāvacaṃ vā pana dassanāya gacchati, samaṇaṃ vā brāhmaṇaṃ vā micchādiṭṭhikaṃ micchāpaṭipannaṃ dassanāya gacchati. Atthetaṃ, bhikkhave, dassanaṃ, netaṃ natthīti vadāmi. Tañca kho etaṃ, bhikkhave, dassanaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgataṃ vā tathāgatasāvakaṃ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Etadānuttariyaṃ, bhikkhave, dassanānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgataṃ vā tathāgatasāvakaṃ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, dassanānuttariyaṃ. Iti dassanānuttariyaṃ.

比库们，何为见无上？有比库至宝石观见，有至耳珠观见，有至宝玉观见；或以恭敬言辞作见；又或以非正见执邪道沙门婆罗门为见。诸比库，谓之见乃非见。此见为下贱，世俗，非圣者所取，有害无益，不生厌倦、不生离欲、不生止息、不生静虑、不生三明、不生悟证、不生涅槃。然比库若对此法，谓如来或如来弟子，诚心信解而至彼法，心离疑惑专一乐观，是谓见无上。以此见无上，诸有情由清净离愁悲，断苦恼，得智识，证涅槃之真实功德。此谓见无上。即是见无上。

‘‘Savanānuttariyañca kathaṃ hoti? Idha, bhikkhave, ekacco bherisaddampi savanāya gacchati, vīṇāsaddampi savanāya gacchati, gītasaddampi savanāya gacchati, uccāvacaṃ vā pana savanāya gacchati, samaṇassa vā brāhmaṇassa vā micchādiṭṭhikassa micchāpaṭipannassa dhammassavanāya gacchati. Atthetaṃ, bhikkhave, savanaṃ, netaṃ natthīti vadāmi . Tañca kho etaṃ, bhikkhave, savanaṃ hīnaṃ…pe… na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Etadānuttariyaṃ, bhikkhave, savanānaṃ sattānaṃ visuddhiyā…pe… nibbānassa sacchikiriyāya, yadidaṃ tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, savanānuttariyaṃ. Iti dassanānuttariyaṃ, savanānuttariyaṃ.

闻无上又如何？比库！或比库闻巨象之声，闻琴瑟之声，闻歌唱之声，或闻恭敬言辞，或闻邪见沙门婆罗门之邪法音声，此则非正闻，非正法闻，是谓下贱、无益、不生涅槃。然比库若对世尊或弟子之正法音声，信心坚固，离疑纯一，是谓闻无上。以闻无上，众生由清净断烦恼苦恼，得正知，证涅槃真实功德。此谓闻无上。即是见无上与闻无上。

‘‘Lābhānuttariyañca kathaṃ hoti? Idha, bhikkhave, ekacco puttalābhampi labhati, dāralābhampi labhati, dhanalābhampi labhati, uccāvacaṃ vā pana lābhampi labhati. Samaṇe vā brāhmaṇe vā micchādiṭṭhike micchāpaṭipanne saddhaṃ paṭilabhati. Attheso, bhikkhave, lābho, neso natthīti vadāmi. So ca kho eso, bhikkhave, lābho hīno…pe… na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgate vā tathāgatasāvake vā saddhaṃ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Etadānuttariyaṃ, bhikkhave, lābhānaṃ sattānaṃ visuddhiyā…pe… nibbānassa sacchikiriyāya, yadidaṃ tathāgate vā tathāgatasāvake vā saddhaṃ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, lābhānuttariyaṃ . Iti dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ.

得无上安如何？比库！或有比库得子财，得奴隶财，得钱财，或得恭敬财富，或于邪见沙门婆罗门处得信心。诸比库，谓此为财富？非也。此所为财为卑贱、有害无利、不生涅槃。但比库若于如来或如来弟子，得坚信，信坚固，未起疑惑，心一向乐，此即为得无上。借此得无上，众生由清净断烦恼、苦恼，得智慧，证涅槃真实功德。此谓得无上。即是见无上、闻无上与得无上。

‘‘Sikkhānuttariyañca kathaṃ hoti? Idha, bhikkhave, ekacco hatthismimpi sikkhati, assasmimpi sikkhati, rathasmimpi sikkhati, dhanusmimpi sikkhati, tharusmimpi sikkhati, uccāvacaṃ vā pana sikkhati, samaṇassa vā brāhmaṇassa vā micchādiṭṭhikassa micchāpaṭipannassa sikkhati. Atthesā, bhikkhave, sikkhā, nesā natthīti vadāmi. Sā ca kho esā, bhikkhave, sikkhā hīnā…pe… na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Etadānuttariyaṃ, bhikkhave , sikkhānaṃ sattānaṃ visuddhiyā…pe… nibbānassa sacchikiriyāya, yadidaṃ tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, sikkhānuttariyaṃ. Iti dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ.

「何为优越的修习？比库们，在这里，有些人修习象的驾驭法，有些修习马的，有些修习车的，有些修习弓的，有些修习树的，有些则修习高贵的语言，但若修习者是执持邪见、行为错误的沙门或婆罗门。我说，这些修习法是无效的，其无效意指，没有通向涅槃之用。这是低劣的修习……不通向涅槃。反之，比库们，若有人坚定精进地修习如来所宣说的法与律，修习正念正定与正慧，并且怀有内心信顺，专心一意，心生欢喜，这样的修习法才是优越的。这是七种修习者的清净之道，涅槃的真正实现，因为他修习的乃是如来所宣说的法与律，坚定精进、正念正定、正慧，一心一意信受欢喜。这就叫做优越的修习。如此称为见胜之法、闻胜之法、得胜之法、修习胜法。

‘‘Pāricariyānuttariyañca kathaṃ hoti? Idha, bhikkhave, ekacco khattiyampi paricarati, brāhmaṇampi paricarati, gahapatimpi paricarati, uccāvacaṃ vā pana paricarati, samaṇaṃ vā brāhmaṇaṃ vā micchādiṭṭhikaṃ micchāpaṭipannaṃ paricarati. Atthesā, bhikkhave, pāricariyā, nesā natthīti vadāmi. Sā ca kho esā, bhikkhave, pāricariyā hīnā…pe… na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgataṃ vā tathāgatasāvakaṃ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Etadānuttariyaṃ, bhikkhave, pāricariyānaṃ sattānaṃ visuddhiyā…pe… nibbānassa sacchikiriyāya, yadidaṃ tathāgataṃ vā tathāgatasāvakaṃ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, pāricariyānuttariyaṃ. Iti dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ.

「何为优越的奉事？比库们，这里，有些人侍奉皇族，有些侍奉婆罗门，有些侍奉宅主，有些侍奉高贵之人，但若侍奉者是持有邪见，行为错误的沙门或婆罗门。我说，这些奉事是无效的，即无效意指不通向涅槃。这是低劣的奉事……不通向涅槃。反之，比库们，若有人侍奉如来或如来弟子，具有内心信顺、专心一意、欢喜不动摇，这样的奉事就是优越的。这是七种奉事者的清净之道，涅槃的真实成就，因为奉事者侍奉如来或其弟子，具有信顺、欢喜，一心一意。如是称为优越的奉事。如此称为见胜、闻胜、得胜、修习胜、奉事胜。

‘‘Anussatānuttariyañca kathaṃ hoti? Idha, bhikkhave, ekacco puttalābhampi anussarati, dāralābhampi anussarati, dhanalābhampi anussarati, uccāvacaṃ vā pana anussarati, samaṇaṃ vā brāhmaṇaṃ vā micchādiṭṭhikaṃ micchāpaṭipannaṃ anussarati. Atthesā, bhikkhave, anussati, nesā natthīti vadāmi. Sā ca kho esā, bhikkhave, anussati hīnā…pe… na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgataṃ vā tathāgatasāvakaṃ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Etadānuttariyaṃ, bhikkhave, anussatīnaṃ sattānaṃ visuddhiyā…pe… nibbānassa sacchikiriyāya, yadidaṃ tathāgataṃ vā tathāgatasāvakaṃ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, anussatānuttariyaṃ. Imāni kho, bhikkhave, cha anuttariyānī’’ti (a. ni. 6.30).

「何为优越的念虑？比库们，这里，有些人念念不忘子嗣的得利，念念不忘亲属的得利，念念不忘财富的得利，也有念念不忘高贵之人，沙门或婆罗门若持有邪见行为错误，而念念不忘这些得利，我说这些念虑是无效的，即无效意指不通向涅槃。这是低劣的念虑……不通向涅槃。反之，比库们，若有人念念不忘如来或如来弟子，内心信顺、专心一意且欢喜，这样的念虑就是优越的。这是七种念虑者的清净之道，涅槃的真实成就，因为念虑者念念不忘如来或如来弟子，具有信顺、欢喜，一心一意。如此称为优越的念虑。诸位比库啊，这六种皆称为优越之处。」（阿毗尼沙经第6.30节）

Satta niddasavatthūnīti ettha natthi etassa dasāti niddaso. Niddasassa niddasabhāvassa vatthūni kāraṇāni niddasavatthūni. Khīṇāsavo hi dasavassakāle parinibbuto puna paṭisandhiyā abhāvā puna dasavasso na hotīti niddasoti vuccati. Na kevalañca dasavassova na hoti, navavassopi…pe… ekamuhuttikopi na hotiyeva. Na kevalañca dasavassakāle parinibbuto, sattavassikakāle parinibbutopi nissatto niddaso nimuhutto hotiyeva. Titthiyasamaye uppannavohāraṃ pana sāsane khīṇāsavassa āropetvā tattha tādisassa abhāvaṃ, idha ca sabbhāvaṃ dassento bhagavā tādisasabhāvassa kāraṇāni ‘‘satta niddasavatthūnī’’ti āha. Yathāha –

「所谓七种灭尽所缘，在此处没有所谓的‘十’。‘十’者，是指灭尽的本质的缘起。灭尽的本质则是灭尽缘起的缘起。已灭尽余垢者，寿命至十年自然涅槃，若续有重生则无涅槃，故称为‘十’，并非实指仅限十年，九年……一瞬间亦无，皆非仅限十年之寿。即非仅寿命十年后涅槃，七年后涅槃者亦是永绝的灭尽。毗邻外道时兴起教团的错谬，将寿命十年之灭尽归于教团中的灭尽者，而对真灭尽的无存在之理不见，世尊显现一切现象时将此种事实表明为‘七种灭尽所缘’，譬如说：

‘‘Sattimāni, bhikkhave, niddasavatthūni. Katamāni satta? Idha, bhikkhave, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo. Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo. Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo. Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo. Vīriyārambhe tibbacchando hoti, āyatiñca vīriyārambhe avigatapemo . Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo. Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo. Imāni kho, bhikkhave, satta niddasavatthūnī’’ti (a. ni. 7.20).

「比库们，有七种灭尽所缘。何为七者？比库们，具足修习之渴，且不断行将来的修习渴，是灭尽所缘；坚定于法的渴望，且今后不断，是灭尽所缘；热愿精进修戒，且今后不断，是灭尽所缘；于独处修习生起渴望，且今后不断，是灭尽所缘；于精进奋发，且今后不断，是灭尽所缘；于念念不忘，且今后不断，是灭尽所缘；于断除见解烦恼，且今后不断，是灭尽所缘。这七种即称为灭尽所缘。」（阿毗尼沙经第7.20节）

Theropi tatheva desanaṃ uddharitvā ‘‘satta niddasavatthūnī’’ti āha.

长老们依此宣说，称此为“七种灭尽所缘”。

Aṭṭha abhibhāyatanānīti ettha abhibhuyyamānāni āyatanāni etesaṃ jhānānanti abhibhāyatanāni, jhānāni. Āyatanānīti adhiṭṭhānaṭṭhena āyatanasaṅkhātāni kasiṇārammaṇāni. Ñāṇuttariko hi puggalo visadañāṇo ‘‘kiṃ ettha ārammaṇe samāpajjitabbaṃ. Na mayhaṃ cittekaggatākaraṇe bhāro atthī’’ti, tāni ārammaṇāni abhibhavitvā samāpajjati, saha nimittuppādenevettha appanaṃ nibbattetīti attho. Evaṃ uppāditāni jhānāni ‘‘abhibhāyatanānī’’ti vuccanti.

所谓八种胜地者，此处所增长的胜地，即是禅定所依。禅定者，胜所依也。所谓胜地者，是指以专注为基础称名的所依具足，及显现的对应境相。确有智慧者，心清净明察，知在此所依中应当入禅，心不为单一法住所累。胜地由此生起，乘借境相出现，则禅定安住入灭。如此生起的禅定称为「胜所依众」者。

‘‘Katamāni (a. ni. 8.65) aṭṭha? Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.

「八者何等？」如《增支部》8.65文所示：内观一者，识色相殊，见有外在色相，形色大小不等，金色和暗色，言彼已胜彼，我知见知，称此为第一胜地。

‘‘Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.

内观一者，识色相殊，见外色偏多，且无量，金色和暗色，言彼已胜彼，我知见知，此为第二胜地。

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.

内观无色相者，一者色相殊，见外色相大小不等，兼有金色和暗色，言彼已胜彼，我知见知，此为第三胜地。

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.

内观无色相者，一者色相殊，见外色相虽多，却无量，兼有金色与暗色，言彼已胜彼，我知见知，此为第四胜地。

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ.

内观无色相者，一者色相殊，见外色为青，青色亮相光华，譬如青色的番茄花，青的颜色，青的相貌，青的光辉；又譬如布拉那城中，双边宽广之青布，青色颜色，青色相貌，青色光辉。如此内观无色相者，一者识见外色皆为青，相青色颜色、相貌、光辉，言彼已胜彼，我知见知，称此为第五胜地。

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.

内观境界中，唯有无色分别者独自于外见色，而见色皆为黄色、黄相、黄现相及黄光相。譬如说，一朵芥子花为黄色、黄相、黄现相及黄光相，或那衣布为巴拉那衣极品，两面极为细致，呈黄色、黄相、黄现相及黄光相。如此，内具无色分别者独自于外见色，而见色皆为黄色、黄相、黄现相及黄光相，』我能胜尽它们，知见它们』，便是此分别。此为第六胜境。

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.

内观境界中，唯有无色分别者独自于外见色，而见色皆为血色、血相、血现相及血光相。譬如说，一种名为班珠提瓦花的花，为血色、血相、血现相及血光相，或那衣布为巴拉那衣极品，两面极为细致，呈血色、血相、血现相及血光相。如此，内具无色分别者独自于外见色，而见色皆为血色、血相、血现相及血光相，』我能胜尽它们，知见它们』，便是此分别。此为第七胜境。

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ, evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. Imāni aṭṭha abhibhāyatanāni (a. ni. 8.65; dī. ni. 3.358).

内观境界中，唯有无色分别者独自于外见色，而见色皆为醍醐色、醍醐相、醍醐现相及醍醐光相。譬如说，有一种名为药星草的醍醐色、醍醐相、醍醐现相及醍醐光相，或那衣布为巴拉那衣极品，两面极为细致，呈醍醐色、醍醐相、醍醐现相及醍醐光相。如此，内具无色分别者独自于外见色，而见色皆为醍醐色、醍醐相、醍醐现相及醍醐光相，』我能胜尽它们，知见它们』，便是此分别。此为第八胜境。以上即为八种胜境（详见《增支部·小品律·卷八十五》，《长部律·卷三百五十八》）。

Nava anupubbavihārāti pubbaṃ pubbaṃ anu anupubbaṃ, anupubbaṃ viharitabbato samāpajjitabbato vihārā anupubbavihārā, anupaṭipāṭiyā samāpajjitabbavihārāti attho.

所谓九种渐次修行，谓由初至终、逐渐以次、依序修行，依序修行者须先证得方可进入。此意为依循渐进的修习而次第证入之境界。

‘‘Katame nava? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharatī’’ti (a. ni. 9.33; dī. ni. 3.343, 359) vuttā nava anupubbavihārāva.

何为九种？比库，彼于出离欲界、出离不善法中，以正思维正观念、由净慮生起、心离散乱而得喜乐、舒适之第一禅那入定而住。观想及思维消除、内心清净融和、无观想无思维、禅生喜乐之第二禅那入定而住。于喜乐退失而生离欲、正念觉知、身感受安乐，此乃圣者所称『安于正念、平等观行乐』之第三禅那入定而住。舍弃快乐与痛苦、先前烦恼喜忧皆灭尽、不苦不乐、念清净之平等喜舍薛多舍第四禅那入定而住。审毕色界所有色身分别而超越、退失憎恨分别、超越差别分别、无分别、称为『无边空』之无边空处入定而住。审毕无边空处而超越之，即入『无边识处』入定而住。审毕无边识处而超越之，即入『无所有处』入定而住。审毕无所有处而超越之，即入『无分别无想处』入定而住。审毕无分别无想处而超越之，即入『灭受想定』入定而住。」（见《增支部·小品律·卷九十三》，《长部律·卷三百四十三、三百五十九》）此即九种渐进修行之义。

Dasa nijjaravatthūnīti micchādiṭṭhādīni nijjarayanti nāsayantīti nijjarāni. Vatthūnīti kāraṇāni. Nijjarāni ca tāni vatthūni cāti nijjaravatthūni. Sammādiṭṭhādīnaṃ etaṃ adhivacanaṃ.

所谓净水本质，谓以邪见等污染斥逐而除灭之者为净水。所谓本质，谓其因缘。净水即是那些因缘。本处即谓正见等称谓。

‘‘Katamāni (a. ni. 10.106; dī. ni. 3.360) dasa? Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti. Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti, sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

何为十法？世尊说：比库们，正见之所以成立，是因邪见被摒弃。依邪见，诸多恶劣不善法生起，这些恶法被摈弃；依正见，诸多善法得以培育而圆满修行。

‘‘Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti. Ye ca micchāsaṅkappapaccayā aneke pāpakā akusalā dhammā sambhavanti , te cassa nijjiṇṇā honti, sammāsaṅkappapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

比库们，正思惟之所以成立，因邪思惟被摒弃。依邪思惟，众多恶劣不善法生起，这些恶法被摈弃；依正思惟，诸多善法得以培育而圆满修行。

‘‘Sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti. Ye ca micchāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti, sammāvācāpaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

比库们，正语之所以成立，是由于邪语被摈弃。依邪语，众多恶劣不善法生起，这些恶法被摈弃；依正语，诸多善法得以培育而圆满修行。

‘‘Sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti. Ye ca micchākammantapaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti, sammākammantapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

比库们，正业之所以成立，因邪业被摈弃。依邪业，众多恶劣不善法生起，这些恶法被摈弃；依正业，诸多善法得以培育而圆满修行。

‘‘Sammāājīvassa, bhikkhave, micchāājīvo nijjiṇṇo hoti. Ye ca micchāājīvapaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti, sammāājīvapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

比库们，正命之所以成立，是因为邪命被摈弃。依邪命，诸多恶劣不善法生起，这些恶法被摈弃；依正命，诸多善法得以培育而圆满修行。

‘‘Sammāvāyāmassa, bhikkhave, micchāvāyāmo nijjiṇṇo hoti. Ye ca micchāvāyāmapaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti, sammāvāyāmapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

比库们，正精进之所以成立，因为邪精进被摈弃。依邪精进，诸多恶劣不善法生起，这些恶法被摈弃；依正精进，诸多善法得以培育而圆满修行。

‘‘Sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti. Ye ca micchāsatipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti, sammāsatipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

世尊告诫比库们，正念成熟时，邪念自然消亡。那些依赖邪念产生的众多恶劣不善法皆随之消灭，而依赖正念则产生许多善法达至修习圆满。

‘‘Sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti. Ye ca micchāsamādhipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti, sammāsamādhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

世尊告诫比库们，正定成熟时，邪定自然消亡。那些依靠邪定而生起的诸多恶劣不善法随之消灭，而依靠正定则得诸多善法修习圆成。

‘‘Sammāñāṇissa, bhikkhave, micchāñāṇaṃ nijjiṇṇaṃ hoti. Ye ca micchāñāṇapaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti, sammāñāṇapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

世尊告诫比库们，正智成熟时，邪智自然消亡。那些依赖邪智所生的众多恶劣不善法皆被消灭，依赖正智则生起诸多善法修行的圆满。

‘‘Sammāvimuttissa , bhikkhave, micchāvimutti nijjiṇṇā hoti. Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti, sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchantī’’ti (a. ni. 10.106; dī. ni. 3.360) vuttāni dasa nijjaravatthūni.

世尊告诫比库们，正解脱成熟时，邪解脱随之消亡。那些依靠邪解脱而生的众多恶劣不善法皆被消灭，而依靠正解脱则有诸多善法修习得以圆满。」此为《增支部·注释经》第十章第一〇六节、《长部注释》第三卷三百六十页所说的十种真正成熟之法。

§3

3.Sabbaṃ, bhikkhave, abhiññeyyantiādi bhagavatā vuttaṃ idha āharitvā dassitanti veditabbaṃ. Kiñca-iti ca-kāro padapūraṇamatte nipāto. Cakkhādīni tiṃsa vissajjanāni chasu dvāresu ekekasmiṃ pañca pañca katvā dvārārammaṇapavattikkamena niddiṭṭhāni. Tattha duvidhaṃ cakkhu – maṃsacakkhu paññācakkhu ca. Tesu buddhacakkhu samantacakkhu ñāṇacakkhu dibbacakkhu dhammacakkhūti pañcavidhaṃ paññācakkhu. ‘‘Addasaṃ kho ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento’’ti (ma. ni. 1.283; 2.339; mahāva. 9) idaṃ buddhacakkhu nāma. ‘‘Samantacakkhu vuccati sabbaññutaññāṇa’’nti (cūḷani. dhotakamāṇavapucchāniddesa 32; mogharājamāṇavapucchāniddesa 85) idaṃ samantacakkhu nāma. ‘‘Cakkhuṃ udapādi ñāṇaṃ udapādī’’ti (saṃ. ni. 5.1081; mahāva. 15) idaṃ ñāṇacakkhu nāma. ‘‘Addasaṃ kho ahaṃ, bhikkhave, dibbena cakkhunā visuddhenā’’ti (ma. ni. 1.285) idaṃ dibbacakkhu nāma. ‘‘Virajaṃ vītamalaṃ dhammacakkhuṃ udapādī’’ti (ma. ni. 2.395) idaṃ heṭṭhimamaggattayasaṅkhātaṃ ñāṇaṃ dhammacakkhu nāma.

三、世尊所说『可分别知见诸法』等教法，在此引入加以说明，应当观察体会。所谓『什么』者，是谓表述句末词尾，用以填补句意。眼及诸根共有三十，遍布六门，六门各有五，合计三十，标示各自根门起止的开端。眼中又有两种，一为肉眼，一为慧眼。慧眼包括佛眼、遍照眼、智眼、神通眼、法眼五种。佛眼者，即“我于世间，以佛眼观照”之含义。遍照眼谓遍知一切智。智眼谓“眼生则智慧始生”。神通眼谓“我以净洁神眼观察诸法”，此即神通眼。法眼意指“清净无垢之法眼”，此乃最高正道觉知智慧。以上来自『中部注释·犍陀摩仙猿问答篇第三十二节』，及『摩诃罗惹摩仙猿问答篇第八十五节』等经文。

Maṃsacakkhupi sasambhāracakkhu , pasādacakkhūti duvidhaṃ hoti. Yvāyaṃ akkhikūpake patiṭṭhito heṭṭhā akkhikūpakaṭṭhikena upari bhamukaṭṭhikena ubhato akkhikūṭehi bahiddhā akkhipakhumehi paricchinno akkhikūpakamajjhā nikkhantena nhārusuttakena matthaluṅge ābaddho setakaṇhātikaṇhamaṇḍalavicitto maṃsapiṇḍo, idaṃ sasambhāracakkhu nāma. Yo pana ettha sito ettha paṭibaddho catunnaṃ mahābhūtānaṃ upādāya pasādo, idaṃ pasādacakkhu nāma. Idamidhādhippetaṃ. Tadetaṃ tassa sasambhāracakkhuno setamaṇḍalaparikkhittassa kaṇhamaṇḍalassa majjhe abhimukhe ṭhitānaṃ sarīrasaṇṭhānuppattidese diṭṭhimaṇḍale sattasu picupaṭalesu āsittatelaṃ picupaṭalāni viya satta akkhipaṭalāni byāpetvā pamāṇato muggavidalamattaṃ cakkhuviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati. Taṃ cakkhatīti cakkhu, rūpaṃ assādeti vibhāveti cāti attho. Rūpayantīti rūpā, vaṇṇavikāraṃ āpajjamānā hadayaṅgatabhāvaṃ pakāsentīti attho. Cakkhuto pavattaṃ viññāṇaṃ, cakkhussa vā viññāṇaṃ cakkhuviññāṇaṃ. Phusatīti phasso. Upasaggena padaṃ maṇḍetvā samphassoti vuttaṃ. Cakkhuto pavatto samphasso cakkhusamphasso. Cakkhusamphassapaccayāti cakkhuviññāṇasampayuttaphassapaccayā. Vedayitanti vindanaṃ, vedanāti attho. Tadeva sukhayatīti sukhaṃ, yassuppajjati, taṃ sukhitaṃ karotīti attho. Suṭṭhu vā khādati, khanati ca kāyacittābādhanti sukhaṃ. Dukkhayatīti dukkhaṃ, yassuppajjati, taṃ dukkhitaṃ karotīti attho. Na dukkhaṃ na sukhanti adukkhamasukhaṃ. Ma-kāro padasandhivasena vutto. So pana cakkhusamphasso attanā sampayuttāya vedanāya sahajāta aññamaññanissaya vipākaāhārasampayuttaatthiavigatavasena aṭṭhadhā paccayo hoti, sampaṭicchanasampayuttāya anantarasamanantaraanantarūpanissayanatthivigatavasenapañcadhā, santīraṇādisampayuttānaṃ upanissayavaseneva paccayo hoti.

肉眼又分为聚合眼与明净眼两种。所谓聚合眼，是指由眼球固定于眼窝之中，下有眼窝骨架，上有眼骨架，两侧以眼眶相环绕，眼窝中嵌着角膜与虹膜形成的眼珠。其内连接着视网膜，视网膜中覆有由白色、黑色与棕色斑点构成的肉块（被称为聚合眼）。明净眼则是以四大元素的稳固为依止而生起的清净光明。此乃经义。由此明净眼的即是所谓聚合眼，观视指此眼感知色相、认识色彩变化，能够发光心里藏有形色物象。与眼一起起作用的称为眼识，即眼根识，观察并体验触及的称触，触则由手脚等根与境界相应而感。触觉的产生乃是由于聚会构成的触缘。感受即是由此而生的知觉。感受又分为乐受、苦受及非苦不乐受。所谓乐受者，即是使心情愉快的感受。肉体消化良好、身心安乐时，感受为乐。苦受者则是身心受损不适引起的感受。非苦非乐则是不苦不乐的中性感受。此义为词汇复合而成。眼根所缘触觉感受自然生起，彼此相依，业力因缘和合，体无分别不相违背，因果连锁，生死续转，具八种依缘：（一）与前世所藏业感应相续；（二）与当前行为所感受业相应续存；（三）与未来造作业相续；（四）彼此条件相续不间断；（五）因生死流转而相应；......等等。由此眼识及其所缘感受等，因缘成熟而徐徐生起。

Suṇātīti sotaṃ. Taṃ sasambhārasotabilassa anto tanutambalomācite aṅgulivedhakasaṇṭhāne padese sotaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati. Sappantīti saddā, udāharīyantīti attho. Ghāyatīti ghānaṃ. Taṃ sasambhāraghānabilassa anto ajapadasaṇṭhāne padese ghānaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati. Gandhayantīti gandhā, attano vatthuṃ sūcentīti attho. Jīvitamavhāyatīti jivhā, sāyanaṭṭhena vā jivhā. Sā sasambhārajivhāya atiaggamūlapassāni vajjetvā uparimatalamajjhe bhinnauppaladalaggasaṇṭhāne padese jivhāviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānā tiṭṭhati. Rasanti te sattāti rasā, assādentīti attho. Kucchitānaṃ sāsavadhammānaṃ āyoti kāyo. Āyoti uppattideso. So yāvatā imasmiṃ kāye upādiṇṇappavatti nāma atthi, tattha yebhuyyena kāyapasādo kāyaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamāno tiṭṭhati. Phusīyantīti phoṭṭhabbā. Munātīti mano, vijānātīti attho. Attano lakkhaṇaṃ dhārentīti dhammā. Manoti sahāvajjanaṃ bhavaṅgaṃ. Dhammāti dvādasapabhedā dhammārammaṇā dhammā. Manoviññāṇanti javanamanoviññāṇaṃ. Manosamphassoti taṃsampayutto phasso. So sampayuttāya vedanāya vipākapaccayavajjehi sesehi sattahi paccayo hoti, anantarāya teheva, sesānaṃ upanissayavaseneva paccayo hoti.

『耳』者，为声音之根源。此音根由诸蕴相续之耳体所成。在耳根处，及耳膜、鼓膜等，各境界及识等，依其缘起真实成立，犹如在物体门户一般而立。『声』即诸音声，示例此义。『嗅』者，为气味之根源。此气味根由诸蕴相续之鼻体所成。鼻根处及鼻腔等，依气味识等之缘起，真实成立，似物体门户而立。『香』者，即为气味，表明自身物体之义。『味』者，为舌根，或以舌圆端名之。此舌根由众生中大量相续，以莲瓣等相分处，依味识等缘起，真实成立，犹若物体门户而立。『苦甘』者，为味蕾也，示其品味之义。『身体』为缠缚根本。缠系起处乃身体也，谓在此身内诸蕴集聚处为是。形色等在此身上依止，实质上真实成立。『触』者，感触之根。『心』者，意根也。知解乃其义。所具诸法，为心之特点持有。意依众生之根本自行作用。法者，即十二类诸法及法境所现。意识为速行之心识。意触，即由色根与识结合作用之触。触缘起感觉，感觉产生因缘与余众生，即立时即生，与余法互为因缘相续无间。

Rūpādīni pañca vissajjanāni khandhavasena niddiṭṭhāni. Sītādīhi ruppati pīḷīyatīti rūpaṃ. Vedayatīti vedanā. Sañjānātīti saññā. Saṅkharontīti saṅkhārā. Vijānātīti viññāṇaṃ. Cakkhādīni dhammavicārapariyantāni dasa chakkavasena, saṭṭhi vissajjanāni piyarūpasātarūpavasena niddiṭṭhāni. Cakkhusamphassajādikā vedanā taṃtaṃsampayuttāva. Rūpesu saññā rūpasaññā. Sañcetayatīti sañcetanā, abhisandahatīti attho. Tasatīti taṇhā, pipāsatīti attho. Vitakketīti vitakko, vitakkanaṃ vā vitakko, ūhananti vuttaṃ hoti. Ārammaṇe tena cittaṃ vicaratīti vicāro, vicaraṇaṃ vā vicāro, anusañcaraṇanti vuttaṃ hoti.

色等五阴，作众生基础，归合显示于名色之处。由寒等色器受压，故名色为色。『感受』为受感，即受。『觉知』为识别，即想。『行』为造作，即行。『识』即识知。以眼等根为所缘，遍审诸法故俗称十眼，及六十种色器受，此五识根集为众生色识基础。眼根之触发感受，因缘诸根与识会合，必生感受。于色生觉知，即色觉知。『意向』即心念，也称为意识、意念。『心欲』即渴爱，谓贪著心。『思虑』者，思念之意。思念心作谓：取念、行念及其流转称为思。

§4

4.Pathavīdhātādīni cha vissajjanāni saṃkhittena nāmarūpavavatthānavasena niddiṭṭhāni. Patthaṭattā pathavī. Appeti, āpīyati, appāyatīti vā āpo. Tejayatīti tejo. Vāyatīti vāyo. Na kassati na nikassati, kasituṃ chindituṃ bhindituṃ vā na sakkāti ākāso. Nissattaṭṭhena dhātu.

四大元素中，地水火风五种基础，简言为名色之所依。地界为坚硬，谓能被迫、能承载。水界为流动，乃水性。火界为热力。风界为风行。空界不能被持，不能被断，不能被击打破坏，无所依托，为纯粹空间之界。

Pathavīkasiṇādīni dasa vissajjanāni kasiṇabhāvanāvasena niddiṭṭhāni. Kasiṇanti sakalapharaṇavasena kasiṇamaṇḍalampi tasmiṃ upaṭṭhitanimittampi tadārammaṇaṃ jhānampi vuccati. Idha pana jhānaṃ adhippetaṃ. Ādimhi cattāri mahābhūtakasiṇārammaṇāni jhānāni, tato parāni cattāri vaṇṇakasiṇārammaṇāni. Ākāsakasiṇanti paricchedākāso, tadārammaṇañca jhānaṃ, kasiṇugghāṭimākāso, tadārammaṇañca ākāsānañcāyatanaṃ. Viññāṇakasiṇanti ākāsānañcāyatanaviññāṇaṃ, tadārammaṇañca viññāṇañcāyatanaṃ.

地界等色器基础之十种色，依观根本修习法门，名为色器禅境。禅境乃一切遮覆之法轮，或归于统一所致。此中禅定初阶有四色禅境，为四大禅定之相；后又有四色禅境，为四色禅定相。空色禅定者，分段空间禅定，其禅境，意为遮覆色相之空；空色非遮覆空间，其禅境为空间识境界。

Kesādīni dvattiṃsa vissajjanāni dvattiṃsākārakammaṭṭhānavasena niddiṭṭhāni. Tesu pana kesādīsu paṭikūlato upaṭṭhitesu kāyagatāsativasena asubhakammaṭṭhānaṃ hoti, vaṇṇato upaṭṭhitesu kasiṇakammaṭṭhānaṃ hoti, dhātuto upaṭṭhitesu catudhātuvavatthānakammaṭṭhānaṃ hoti, kesātiādīni ca paṭikūlato vaṇṇato vā upaṭṭhitānaṃ tadārammaṇāni jhānāni, dhātuto upaṭṭhitassa te ca koṭṭhāsā tadārammaṇā ca dhātubhāvanā veditabbā.

头发等三十二处身体部位为二十二种不净境，通过身体观修习与分述。于头发诸处，逆顺分别依止，能成不净禅定法门；对色相诸处，作色器禅定；以四大基础为依，则修习四大禅定法门。总之，头发等身体不净诸色及色相处禅定，为摄禅眩目法；四大基础禅定法则依实修辨识。

Kesā ubhosu passesu kaṇṇacūḷikāhi purato nalāṭantena, pacchato ca galavāṭakena paricchinnā sīsakaṭāhaveṭhanacamme vīhaggamattaṃ pavisitvā ṭhitā anekasatasahassasaṅkhā.

头发皆二，互相并立。耳朵下缘至前额之间、后侧以发帘覆顶，密合处，遍布数以万计微细发丝，形状如鸟羽，错落排列。

Lomā ṭhapetvā kesādīnaṃ patiṭṭhitokāsaṃ hatthatalapādatalāni ca yebhuyyena sarīracamme navanavutiyā lomakūpasahassesu likkhāmattaṃ pavisitvā ṭhitā.

毛发竖起后，头发等所在处，手掌和脚掌等部位，以常见形态，分布于身体皮肤中九十余万个毛囊内，深入其中，稳固地生长着。

Nakhā aṅgulīnaṃ aggapiṭṭhesu ṭhitā vīsati.

指甲生长于手指和脚趾的指尖之上，总数二十。

Dantā dvīsu haṇukaṭṭhikesu ṭhitā yebhuyyena dvattiṃsa.

牙齿生长于上下颌骨内，数量二十二。

Taco sakalasarīraṃ pariyonandhitvā pākaṭakilomakassa upari chaviyā heṭṭhā ṭhitaṃ cammaṃ.

皮肤覆盖全身，紧贴于刚刚发育的幼嫩毛皮之上，分上下两层。

Maṃsaṃ sādhikāni tīṇi aṭṭhisatāni anulimpitvā ṭhitāni navamaṃsapesisatāni.

肌肉连结构成三百块，附着于骨骼上，数量九百针肌肉纤维。

Nhārū sakalasarīre aṭṭhīni ābandhitvā ṭhitāni nava nhārusatāni.

骨骼遍布全身，共有八根骨头连接，存在九条骨的总数。

Aṭṭhī sakalasarīre heṭṭhā aṭṭhīnaṃ upari ṭhitāni sādhikāni tīṇi aṭṭhisatāni.

在整个骨骼身体中，下方有三百多块称为骶骨的骨头相互连接而成。

Aṭṭhimiñjā tesaṃ tesaṃ aṭṭhīnaṃ abbhantare ṭhitā miñjā.

这些骶骨内部包含有骶骨髓液，分布于各骶骨之内。

Vakkaṃ galavāṭakā nikkhantena ekamūlena thokaṃ gantvā dvidhā bhinnena thūlanhārunā vinibaddhā hutvā hadayamaṃsaṃ parikkhipitvā ṭhitā dve maṃsapiṇḍikā.

后背脊椎间隙处，有一根连接着脊骨根部的韧带，将宽大参差的韧带两端绑定，并围绕心脏肌肉形成两块肌肉块。

Hadayaṃ sarīrabbhantare dvinnaṃ thanānaṃ majjhe ṭhitaṃ anto cittasannissayaṃ aḍḍhapasatamattalohitapuṇṇaṃ punnāgaṭṭhipatiṭṭhānamattāvāṭakaṃ hadayamaṃsaṃ.

心脏位于身体内部两部位中间，面向内心，是一个暗红色充满血液的组织，拥有结节状结构的心肌。

Yakanaṃ dvinnaṃ thanānaṃ abbhantare dakkhiṇapassaṃ nissāya ṭhitaṃ yamakamaṃsapaṭalaṃ.

这两处心脏组织其内部，靠在右侧的人心壁上，有一块双重层叠的心肌膜。

Kilomakaṃ hadayavakkāni paṭicchādetvā ṭhitaṃ paṭicchannakilomakasaṅkhātañca sakalasarīre cammassa heṭṭhato maṃsaṃ pariyonandhitvā ṭhitaṃ appaṭicchannakilomakasaṅkhātañcāti duvidhaṃ pariyonahanamaṃsaṃ.

遮盖着心室壁的心包膜，位于整个身体肌肉下方包裹着肌肉，结合有遮盖的心包膜和非遮盖的心包膜两种，构成双层包裹的心肌组织。

Pihakaṃ hadayassa vāmapasse udarapaṭalassa matthakapassaṃ nissāya ṭhitaṃ udarajivhāmaṃsaṃ.

位于左侧胸脏、腹部横隔膜部分所依止的腹部舌肉。

Papphāsaṃ sarīrabbhantare dvinnaṃ thanānaṃ antare hadayayakanānaṃ upari chādetvā olambantaṃ ṭhitaṃ dvattiṃsamaṃsakhaṇḍappabhedaṃ papphāsamaṃsaṃ.

覆盖于身体两处处所之间的胸壁上方，悬垂着的三十二节肋骨间的可动肌肉。

Antaṃ upari galavāṭake heṭṭhā karīsamagge vinibandhattā galavāṭakakarīsamaggapariyante sarīrabbhantare ṭhitā purisassa dvattiṃsahatthā itthiyā aṭṭhavīsatihatthā ekavīsatiyā ṭhānesu obhaggā antavaṭṭi.

位于身体内部，上端在咽喉口下方，系于喉和咽喉附近，围绕脊椎位于身体内部，男性二十二手掌长，女性二十八手掌长，在二十一处位置存在统称为肋环的结构。

Antaguṇaṃ antabhoge ekato agalante ābandhitvā ekavīsatiyā antabhogānaṃ antarā ṭhitaṃ bandhanaṃ.

肋部特性及肋间肉，只在一侧相连，连接二十一条肋间肌肉之间存在联结组织。

Udariyaṃ dantamusalasañcuṇṇitaṃ jivhāhatthaparivattitaṃ kheḷalālāpalibuddhaṃ taṃkhaṇavigatavaṇṇagandharasādisampadaṃ tantavāyakhalisuvānavamathusadisaṃ nipatitvā pittasemhavātapaliveṭhitaṃ hutvā udaraggisantāpavegakuthitaṃ kimikulākulaṃ uparūpari pheṇabubbuḷakāni muñcantaṃ paramakasambukaduggandhajegucchabhāvaṃ āpajjitvā āmāsayasaṅkhāte uparinābhiantapaṭale ṭhitaṃ nānappakārakaṃ asitapītakhāyitasāyitaṃ.

腹部牙齿嵌合处，舌头根部旋转之处，覆盖于肋骨之间，包含肌腱、筋膜、脂肪、淋巴等具有多重复杂性质的组织，色泽散布黑黄及褐色，散布污垢及恶臭，有发酵腐败之象，位于肚脐部位上方腹部。

Karīsaṃ pakkāsayasaṅkhāte heṭṭhā nābhipiṭṭhikaṇṭakamūlānaṃ antare ubbedhena aṭṭhaṅgulamatte antāvasāne ṭhitaṃ vaccaṃ.

连接于喉骨附近，位于肚脐前后结节根部之间，长度约八指宽，处于腹部末端的肌肉群。

Pittaṃ hadayamaṃsapapphāsānaṃ antare yakanamaṃsaṃ nissāya ṭhitaṃ mahākosātakīkosakasadise pittakosake ṭhitaṃ baddhapittasaṅkhātañca, kesalomanakhadantānaṃ maṃsavinimuttaṭṭhānañceva thaddhasukkhacammañca ṭhapetvā avasesaṃ sarīraṃ byāpetvā ṭhitaṃ abaddhapittasaṅkhātañcāti duvidhaṃ pittaṃ.

胆囊位于心脏的肉膜之间，依附于胆肉，处在大袋腹膜的胆囊部位。胆囊中既有结石所称的结石胆，又有结石未形成的，还有毛皮、指甲、牙齿脱落的肉块之处，以及干燥粗糙的皮肤，胆囊内充盈其间，且遍布全身，这就是未结石胆，胆分为二种。

Semhaṃ udarapaṭale ṭhitaṃ ekapatthapūrappamāṇaṃ semhaṃ.

狮子的腹腔内，体积约相当于一拳大小者称为狮胆。

Pubbo khāṇukaṇṭakapaharaṇaggijālādīhi abhihate vā sarīrappadese abbhantaradhātukkhobhavasena vā uppannesu gaṇḍapīḷakādīsu paripakkalohitapariṇāmo. Lohitaṃ yakanassa heṭṭhābhāgaṃ pūretvā hadayavakkapapphāsānaṃ upari thokaṃ thokaṃ paggharantaṃ vakkahadayayakanapapphāse temayamānaṃ ṭhitaṃ ekapatthapūramattaṃ sannicitalohitasaṅkhātañca, kesalomanakhadantānaṃ maṃsavinimuttaṭṭhānañceva thaddhasukkhacammañca ṭhapetvā dhamanijālānusārena sabbaṃ upādiṇṇasarīraṃ pharitvā ṭhitaṃ saṃsaraṇalohitasaṅkhātañcāti duvidhaṃ lohitaṃ.

从前被如骨刺、刺网等损伤身体部位，或因内在五蕴不调，在淤块肿物等处发生成熟的血液变化。充满胆肉下部分，置于心脏、肝脏、胆囊膜上方，一点一点震动于肝胆膜之间，形成一拳大小，充满血液，被毛、指甲、牙齿脱落的肉块以及干燥粗糙的皮肤包裹，依据管网结构将所有污秽身体充满，这即为流转的血胆，血胆也分二种。

Sedo aggisantāpasūriyasantāpautuvikārādīhi santatte sarīre sabbakesalomakūpavivarehi paggharaṇakaāpodhātu.

黄色因暴热、太阳热、寒冷、湿气等变化，使全身的所有毛根孔穴堵塞而成的污秽质。

Medo thūlassa sakalasarīre cammamaṃsantare kisassa jaṅghamaṃsādīni nissāya ṭhito thinasineho.

脂肪为整个身体皮肤肉之间的坚硬脂肪组织，依附于腿部肌肉等处称为脂肪凝聚。

Assu somanassadomanassavisabhāgāhārautūhi samuṭṭhahitvā akkhikūpake pūretvā tiṭṭhantī vā paggharantī vā āpodhātu.

泪液因喜怒哀乐不调引起，聚集于眼窝而满盈，或停留静止，或流出，是属污秽质。

Vasā aggisantāpasūriyasantāpautuvisabhāgehi usmājātesu yebhuyyena hatthatalahatthapiṭṭhipādatalapādapiṭṭhināsāpuṭanalāṭaaṃsakūṭesu ṭhito vilīnasineho.

居于身体部位炙热、炎热和曝晒之处，如头部、手掌、手背、足底、足背、鼻头、额头、颧骨等部位，失去正常的情感亲合，变得冷淡疏离。

Kheḷo tathārūpaṃ āhāraṃ passantassa vā sarantassa vā mukhe vā ṭhapentassa hadayaṃ vā ākilāyantassa kismiñcideva vā jigucchaṃ uppādentassa bhiyyo uppajjitvā ubhohi kapolapassehi oruyha jivhāya tiṭṭhamānā pheṇamissā āpodhātu.

游戏时，看到与身体相似的食物，或者看见活物在口中放入口中，或在胸膛上揉搓，或产生厌恶感，愈加厌恶时，口两颊之间残留的口水，舌头上站立着泡沫般的唾液。

Siṅghāṇikā visabhāgāhārautuvasena sañjātadhātukkhobhassa vā rodantassa vā antosīse matthaluṅgato galitvā tālumatthakavivarena otaritvā nāsāpuṭe pūretvā tiṭṭhantaṃ vā paggharantaṃ vā pūti asuci picchilaṃ.

由于头皮屑、身体部位上的食物残渣，或者脓肿内的恶臭，哭泣者的鼻孔滴落带有脓液的化脓物，或擦拭鼻孔而弄脏，鼻孔内充满脓液，站立或摩擦时均显污秽黏滑。

Lasikā aṭṭhisandhīnaṃ abbhañjanakiccaṃ sādhayamānaṃ asītisatasandhīnaṃ abbhantare ṭhitaṃ picchilakuṇapaṃ.

痂皮附着于骨节关节，生成伤痂，存在数十甚至百余关节之间，黏滑而粗糙。

Muttaṃ āhārautuvasena vatthipuṭabbhantare ṭhitā āpodhātu.

唾液残留于衣物缝隙之间，呈现粘稠的液体。

Matthaluṅgaṃ sīsakaṭāhabbhantare cattāro sibbinimagge nissāya ṭhito catupiṇḍasamodhāno miñjarāsi.

头皮屑及头骨碎屑堆积于四条缝隙交汇处，依托四处骨缝，形成头皮屑的积累。

Cakkhāyatanādīni dvādasa vissajjanāni dvādasāyatanavasena niddiṭṭhāni. Āyatanato, āyānaṃ tananato, āyatassa ca nayanato āyatanaṃ. Cakkhurūpādīsu hi taṃtaṃdvārārammaṇā cittacetasikā dhammā sena sena anubhavanādinā kiccena āyatanti uṭṭhahanti ghaṭanti, vāyamantīti vuttaṃ hoti. Te ca pana āyabhūte dhamme etāni tanonti, vitthārentīti vuttaṃ hoti. Idañca anamatagge saṃsāre pavattaṃ atīva āyataṃ saṃsāradukkhaṃ yāva na nivattati, tāva nayanti, pavattayantīti vuttaṃ hoti.

眼根等十二种根为十二处，名为处。处者，由于有所乘之处，乃名为处。眼以及色等诸境，由此种种感官之门，心意之法依缘而起，行、起、垢、造作，谓之作用。如是，这些与处有关之法生起、扩展。又因处之法，功用生长。所谓处，乃是在无始以来轮回中不断生起，流转之苦果，未曾断尽时，处则随缘而引领，推动流转。

Apica nivāsaṭṭhānaṭṭhena ākaraṭṭhena samosaraṇaṭṭhānaṭṭhena sañjātidesaṭṭhena kāraṇaṭṭhena ca āyatanaṃ . Tathā hi loke ‘‘issarāyatanaṃ vāsudevāyatana’’ntiādīsu nivāsaṭṭhānaṃ ‘‘āyatana’’nti vuccati. ‘‘Suvaṇṇāyatanaṃ rajatāyatana’’ntiādīsu ākaro. Sāsane pana ‘‘manorame āyatane, sevanti naṃ vihaṅgamā’’tiādīsu (a. ni. 5.38) samosaraṇaṭṭhānaṃ. ‘‘Dakkhiṇāpatho gunnaṃ āyatana’’ntiādīsu sañjātideso. ‘‘Tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’tiādīsu (a. ni. 3.102; 5.23) kāraṇaṃ. Cakkhuādīsu cāpi te te cittacetasikā dhammā nivasanti tadāyattavuttitāyāti cakkhādayo nesaṃ nivāsaṭṭhānaṃ , cakkhādīsu ca te ākiṇṇā tannissayattā tadārammaṇattā cāti cakkhādayo ca nesaṃ ākaro, tattha tattha vatthudvārārammaṇavasena samosaraṇato cakkhādayo ca nesaṃ samosaraṇaṭṭhānaṃ, taṃnissayārammaṇabhāvena tattheva uppattito cakkhādayo ca nesaṃ sañjātideso, cakkhādīnaṃ abhāve abhāvato cakkhādayo ca nesaṃ kāraṇanti yathāvuttenatthena cakkhu ca taṃ āyatanañcāti cakkhāyatanaṃ. Evaṃ sesānipi.

又由于有所住之处、有所依碍之器、有震动之所、有生起之所以及有作因之所，皆属处。世间常言“帝王之处”“毗舍得之处”等，其中世间所依之居所称为处。又如“金处”“银处”等属器。佛法中谓“于美妙处所，飞鸟得以安住”等，属震动之处。又有“南方为具德之处”等，乃生起之处。又言“于此彼处，得以证入正法”，乃作因之所。眼等处内皆有心意相法住。此说“处者，乃处所之居住”，故称为眼及诸根之“有所住处”。又眼等处已深入彼处，若依缘所现境界为所缘境，故称为眼根的器。依此依处所、感官之门及所缘境，产生震动、有生起、有作为之所，因生因所而生。若无眼根，则眼所缘境亦无；若无境界，则眼根亦无成就。以此理，眼与此处合称眼处。余根亦同。

Cakkhudhātādīni aṭṭhārasa vissajjanāni aṭṭhārasadhātuvasena niddiṭṭhāni. Cakkhādīsu ekeko dhammo yathāsambhavaṃ vidahati, dhīyate, vidhānaṃ vidhīyate, etāya, ettha vā dhīyatīti dhātu. Lokiyā hi dhātuyo kāraṇabhāvena vavatthitā hutvā suvaṇṇarajatādidhātuyo viya suvaṇṇarajatādiṃ, anekappakāraṃ saṃsāradukkhaṃ vidahanti. Bhārahārehi ca bhāro viya sattehi dhīyante, dhārīyantīti attho. Dukkhavidhānamattameva cetā avasavattanato. Etāhi ca karaṇabhūtāhi saṃsāradukkhaṃ sattehi anuvidhīyati. Tathāvihitañcetaṃ etāsveva dhīyati, ṭhapīyatīti attho. Apica yathā titthiyānaṃ attā nāma sabhāvato natthi, na evametā. Etā pana attano sabhāvaṃ dhārentīti dhātuyo. Yathā ca loke vicittā haritālamanosilādayo selāvayavā dhātuyoti vuccanti, evametāpi dhātuyo viyāti dhātuyo. Vicittā hetā ñāṇaneyyāvayavāti. Yathā vā sarīrasaṅkhātassa samudāyassa avayavabhūtesu rasasoṇitādīsu aññamaññavisabhāgalakkhaṇaparicchinnesu dhātusamaññā, evamevetesupi pañcakkhandhasaṅkhātassa attabhāvassa avayavesu dhātusamaññā veditabbā. Aññamaññavisabhāgalakkhaṇaparicchinnā hete cakkhādayoti. Apica dhātūti nijjīvamattassetaṃ adhivacanaṃ. Tathā hi bhagavā ‘‘chadhāturo ayaṃ bhikkhu puriso’’tiādīsu (ma. ni. 3.343-344) jīvasaññāsamūhananatthaṃ dhātudesanaṃ akāsīti. Yathāvuttenatthena cakkhu ca taṃ dhātu cāti cakkhudhātu. Evaṃ sesāpi. Manodhātūti ca tisso manodhātuyo. Dhammadhātūti vedanāsaññāsaṅkhārakkhandhā soḷasa sukhumarūpāni nibbānañca. Manoviññāṇadhātūti chasattati manoviññāṇadhātuyo.

眼所缘境有十八种，合称十八界。眼根等诸根，各自依本性分别感知、触境，称为界。界因有力持，多如金银等有形物，能燃烧、熔化，譬如生灭轮回苦，亦如负载重量，故称“界”，意指承载、维系。烦恼熄灭时，界亦随之止息。依此缘因，轮回苦随众生而行转。又如异教徒无我说，彼等无我是无实体。但界能持有自体，故不然。如世间诸色土、青石等，虽分散，却说为界。界是分别知觉之所。又身体诸系统中液体、血液等不相溶合之部分亦称界。如五蕴集聚，身体各部分称界，因其分别组合。相互不溶、不融合则为界。眼等根即为诸界。又界谓为生命机能之所在。佛言“此为诸界者，谓此比库”等，指生命现象集合称为界。依此理，眼根即为眼界。其余各根亦同。心界为三心界，法界为感受、想、行、蕴及涅槃等16种细微之法界，心识界有63种。

Cakkhundriyādīni bāvīsati vissajjanāni bāvīsatindriyavasena niddiṭṭhāni. Cakkhumeva dassanalakkhaṇe indaṭṭhaṃ kāretīti cakkhundriyaṃ. Sotameva savanalakkhaṇe indaṭṭhaṃ kāretīti sotindriyaṃ. Ghānameva ghāyanalakkhaṇe indaṭṭhaṃ kāretīti ghānindriyaṃ. Jivhā eva sāyanalakkhaṇe indaṭṭhaṃ kāretīti jivhindriyaṃ. Kāyo eva phusanalakkhaṇe indaṭṭhaṃ kāretīti kāyindriyaṃ. Manate iti mano, vijānātīti attho. Aṭṭhakathācariyā panāhu – nāliyā minamāno viya mahātulāya dhārayamāno viya ca ārammaṇaṃ manati jānātīti mano, tadeva mananalakkhaṇe indaṭṭhaṃ kāretīti manindriyaṃ.

眼根等感官有二十二种，称为二十二根。眼为视之根，听为听之根，鼻为嗅之根，舌为尝之根，身为触之根，心为识知之根。注疏师云：如谷穗正竖，似承重大秤，稳固而了然可知，谓之心根。此乃心识之根，称为心根。

Jīvanti tena taṃsahajātā dhammāti jīvitaṃ, tadeva anupālanalakkhaṇe indaṭṭhaṃ kāretīti jīvitindriyaṃ. Taṃ rūpajīvitindriyaṃ arūpajīvitindriyanti duvidhaṃ. Sabbakammajarūpasahajaṃ sahajarūpānupālanaṃ rūpajīvitindriyaṃ, sabbacittasahajaṃ sahajaarūpānupālanaṃ arūpajīvitindriyaṃ.

生活者，即指自然生命，即生命根。此为生之根，谓为生命观照之根。生根又分为有形生根与无形生根二种。有形生根者，从根本开始自然维系有形进程之生命根，称形生根；无形生根者，自心性维系无形有情诸心识之生命根，称无形生根。前者缘形身，后者缘心身。

Thīyati saṅghātaṃ gacchati etissā gabbhoti itthī, itthiliṅgādīsu indaṭṭhaṃ kāretīti indriyaṃ, niyamato itthiyā eva indriyaṃ itthindriyaṃ.

女人则谓生育胎儿，即女性根。依女性之自然规则，更为女性根，称女性根。

Puṃ-vuccati nirayo, puṃ saṅkhāte niraye risīyati hiṃsīyatīti puriso, purisaliṅgādīsu indaṭṭhaṃ kāretīti indriyaṃ, niyamato purisasseva indriyaṃ purisindriyaṃ. Dvīsupetesu ekekaṃ sabhāvakassa ekekassa kammajarūpasahajaṃ hoti.

男性在称呼地狱时，指的是在男性众生中，恶行致使其堕入地狱，因此称之为男性。此处的感官即为男性感官，只限于男性诸感官。每个有两足之众生，其感官各属本身，天生随其业力。

Kusalavipākakāyaviññāṇasampayuttaṃ sukhaṃ, kāyikasātalakkhaṇe indaṭṭhaṃ kāretīti indriyaṃ, sukhameva indriyaṃ sukhindriyaṃ.

善业成熟时，与身识相续而生的感受为快乐，其体感相的感官行使此快乐，是快乐感官。

Akusalavipākakāyaviññāṇasampayuttaṃ dukkhaṃ, kāyikaasātalakkhaṇe indaṭṭhaṃ kāretīti indriyaṃ, dukkhameva indriyaṃ dukkhindriyaṃ.

恶业成熟时，与身识相续而生的感受为痛苦，其体感相的感官行使此痛苦，是痛苦感官。

Pītisomanassayogato sobhanaṃ mano assāti sumano, sumanassa bhāvo somanassaṃ, cetasikasātalakkhaṇe indaṭṭhaṃ kāretīti indriyaṃ, somanassameva indriyaṃ somanassindriyaṃ.

由欢喜喜乐相续而生的心为安乐，称为欢喜善心，此心在心法相中行使感官，为欢喜感官。

Domanassayogato duṭṭhu mano assāti, hīnavedanattā vā kucchitaṃ mano assāti dummano, dummanassa bhāvo domanassaṃ, cetasikaasātalakkhaṇe indaṭṭhaṃ kāretīti indriyaṃ, domanassameva indriyaṃ domanassindriyaṃ. Sukhadukkhākārapavattiṃ upekkhati majjhattākārasaṇṭhitattā tenākārena pavattatīti upekkhā, majjhattalakkhaṇe indaṭṭhaṃ kāretīti indriyaṃ, upekkhā eva indriyaṃ upekkhindriyaṃ.

由忧苦相续而生的心为恶心，或由轻微痛苦导致心烦乱，称为恶心，此心在心法相中行使感官，为忧苦感官。中等感官专注于苦乐生灭，均保持内在中道，由此而表现，称为无喜无忧感官（舍感官）。

Saddahanti etāya, sayaṃ vā saddahati, saddahanamattameva vā esāti saddhā, assaddhiyassa abhibhavanato adhipatiatthena indriyaṃ, adhimokkhalakkhaṇe vā indaṭṭhaṃ kāretīti indriyaṃ, saddhāyeva indriyaṃ saddhindriyaṃ.

信心者是对某法起信，或具实信，信心程度或多或少，此为信。信力能够胜过怀疑，作为领导，是感官的表现，在感官的主导相中行使，称为信感官。

Vīrabhāvo vīriyaṃ, vīrānaṃ vā kammaṃ, vidhinā vā nayena īrayitabbaṃ pavattayitabbanti vīriyaṃ, kosajjassa abhibhavanato adhipatiatthena indriyaṃ, paggahaṇalakkhaṇe vā indaṭṭhaṃ kāretīti indriyaṃ, vīriyameva indriyaṃ vīriyindriyaṃ.

勇猛状态是精进，勇猛者的行为，须依规则及领导引导而施行，从威势支配，统御意义上说，是根据把持之特征来行使权势，这称为根，精进本身就是根，是精进根。

Saranti tāya, sayaṃ vā sarati, saraṇamattameva vā esāti sati, muṭṭhasaccassa abhibhavanato adhipatiatthena indriyaṃ, upaṭṭhānalakkhaṇe vā indaṭṭhaṃ kāretīti indriyaṃ, sati eva indriyaṃ satindriyaṃ.

令其流动，自己也令其流动，或仅为流动而流动，这称为念，念具有胜过迷惑的统御力，作为统御之标记来运用，这就是根，念即是念根。

Ārammaṇe cittaṃ sammā ādhiyati ṭhapetīti samādhi, vikkhepassa abhibhavanato adhipatiatthena indriyaṃ, avikkhepalakkhaṇe vā indaṭṭhaṃ kāretīti indriyaṃ, samādhi eva indriyaṃ samādhindriyaṃ.

心正当专注于对象，无间断持之，则名为定，定力具备克服散乱的支配作用，作为这份统御之标志而行动，这就是根，定本身即为定根。

‘‘Idaṃ dukkha’’ntiādinā nayena ariyasaccāni pajānātīti paññā. Aṭṭhakathāyaṃ pana ‘‘aniccaṃ dukkhamanattāti paññāpanavasena paññā’’ti vuttaṃ. Avijjāya abhibhavanato adhipatiatthena indriyaṃ, dassanalakkhaṇe vā indaṭṭhaṃ kāretīti indriyaṃ, paññā eva indriyaṃ paññindriyaṃ.

以『此苦』等谛义引导而知圣谛，此为慧。论疏中说『无常苦无我即是慧的显现』，慧具备胜过无明的统御权力，作为支配之征象而行用，慧本身即慧根。

Anamatagge saṃsāravaṭṭe anaññātaṃ amataṃ padaṃ catusaccadhammameva vā jānissāmīti paṭipannassa uppajjanato indriyaṭṭhasambhavato ca anaññātaññassāmītindriyaṃ. Sotāpattimaggañāṇassetaṃ nāmaṃ.

在无始以来轮回无量中，能认识无他无异的无死之处、及四圣谛法者，乃得道者，因证悟而生出根的能力，此称为『入流圣道知识』。

Paṭhamamaggena ñātaṃ mariyādaṃ anatikkamitvā tesaṃyeva tena maggena ñātānaṃ catusaccadhammānameva jānanato indriyaṭṭhasambhavato ca ājānanakaṃ indriyaṃ aññindriyaṃ. Sotāpattiphalādīsu chasu ṭhānesu ñāṇassetaṃ nāmaṃ.

初果圣道已知礼敬而不过失，依此同一道，能知已入者的四圣谛法，因而生根力，非已觉者的根称为他根。在入流果等六处得知根，称作知识根。

Aññātāvino catusaccesu niṭṭhitañāṇakiccassa khīṇāsavassa uppajjanato indriyaṭṭhasambhavato ca aññātāvindriyaṃ, aññātāvīnaṃ vā catūsu saccesu niṭṭhitakiccānaṃ cattāri saccāni paṭivijjhitvā ṭhitānaṃ dhammānaṃ abbhantare indaṭṭhasādhanena aññātāvindriyaṃ. Arahattaphalañāṇassetaṃ nāmaṃ. Sabbānipetāni yathāyogaṃ indaliṅgaṭṭhena indadesitaṭṭhena indadiṭṭhaṭṭhena indasiṭṭhaṭṭhena indajuṭṭhaṭṭhena ca indriyāni. Bhagavā hi sammāsambuddho paramissariyabhāvato indo, kusalākusalañca kammaṃ kammesu kassaci issariyābhāvato. Tenevettha kammajanitāni indriyāni kusalākusalakammaṃ ulliṅgenti , tena ca siṭṭhānīti indaliṅgaṭṭhena indasiṭṭhaṭṭhena ca indriyāni. Sabbāneva panetāni bhagavatā munindena yathābhūtato pakāsitāni abhisambuddhāni cāti indadesitaṭṭhena indadiṭṭhaṭṭhena ca indriyāni. Teneva ca bhagavatā munindena kānici gocarāsevanāya, kānici bhāvanāsevanāya sevitānīti indajuṭṭhaṭṭhenapi indriyāni. Api ca ādhipaccasaṅkhātena issariyaṭṭhenapi etāni indriyāni. Cakkhuviññāṇādipavattiyañhi cakkhādīnaṃ siddhamādhipaccaṃ tasmiṃ tikkhe tikkhattā mande ca mandattāti.

在四圣谛中，对已断除所有染污、已成就断尽知识（稍后称为阿拉汉果的知识）之事，因感官第七的生起，某种未了知之感官或未了知之感官，在四圣谛已成就的行持中，通过感官第七的辅助，在法的内里所立的一种未了知之感官。阿拉汉果的知识即此名。所有感官皆依据相应条件，按感官的定指、所见、所触、所聚而起。世尊乃正自觉者，以其绝对主宰之德，支配善恶业。在此，业所生之感官显现善恶业，故称定指、所见感官。世尊及其诸昔日正觉者，皆真实地示现此感官，包括定指、所见之感官。世尊亦以相应缘起，为了事物的观照或修习所用而修炼感官，乃至定聚感官（即聚合感官）。另外，依主导关系亦有感官掌控。眼识等起时，于眼等已具优势，优势有所强烈程度之差异。

§5

Kāmadhātuādīni dvādasa vissajjanāni bhavappabhedavasena niddiṭṭhāni. Kāmarāgasaṅkhātena kāmena yuttā dhātu kāmadhātu, kāmasaṅkhātā vā dhātu kāmadhātu.

由十二处缘生的生死随分别被列出为十二种。有欲界等十二界。以欲爱为缘聚合的界，称为欲界，有欲聚合的界为欲界。

Kāmaṃ pahāya rūpena yuttā dhātu rūpadhātu, rūpasaṅkhātā vā dhātu rūpadhātu.

舍弃欲界而与色相结合的界为色界，有色聚合的界为色界。

Kāmañca rūpañca pahāya arūpena yuttā dhātu arūpadhātu, arūpasaṅkhātā vā dhātu arūpadhātu.

舍弃欲界与色界而与无色结合的界为无色界，有无色聚合的界为无色界。

Tā eva dhātuyo puna bhavapariyāyena vuttā. Bhavatīti hi bhavoti vuccati. Saññāya yutto bhavo saññābhavo, saññāsahagato vā bhavo saññābhavo, saññā vā ettha bhave atthīti saññābhavo. So kāmabhavo ca asaññābhavamutto rūpabhavo ca nevasaññānāsaññābhavamutto arūpabhavo ca hoti.

此三界，依轮返回生死之义被称为界。所谓生即存在。与想俱生的存在称为想存在，或与想共存的存在称为想存在，在此所谓有想即有生，故称想存在。此即欲界存在（为有想存在），色界存在则无想但不无无想的存在，无色界存在则无想存在。

Na saññābhavo asaññābhavo, so rūpabhavekadeso.

想存在非无想存在者，即为色界存在的某一区域。

Oḷārikattābhāvato nevasaññā, sukhumattena sambhavato nāsaññāti nevasaññānāsaññā, tāya yutto bhavo nevasaññānāsaññābhavo. Atha vā oḷārikāya saññāya abhāvā, sukhumāya ca bhāvā nevasaññānāsaññā asmiṃ bhaveti nevasaññānāsaññābhavo, so arūpabhavekadeso.

由于粗糙感受的缺失，非想非非想处（意即无想无非想）就显现为微妙感受的缺失，没有粗糙不细微之分，由此构成的是无粗细差别的无想非想处。或者说，当粗糙感受缺失而微妙感受存在时，在这些无粗细差别的无想非想处就有一成分存在，这种状态属于无色界的特殊状态。

Ekena rūpakkhandhena vokiṇṇo bhavo ekena vokāro assa bhavassāti ekavokārabhavo, so asaññabhavova.

由单一色蕴所决定的境界，称为单色界，因为只有一个界相，这就是无想界。

Catūhi arūpakkhandhehi vokiṇṇo bhavo catūhi vokāro assa bhavassāti catuvokārabhavo, so arūpabhavo eva.

由四种无色蕴所决定的境界，因为具有四种界相，这称为四无色界，实为无色界。

Pañcahi khandhehi vokiṇṇo bhavo pañcahi vokāro assa bhavassāti pañcavokārabhavo, so kāmabhavo ca rūpabhavekadeso ca hoti.

由五蕴所决定的一种境界，因具有五种界相，这称为五界，属于欲界色界之一种。

§6

6.Paṭhamajjhānādīni dvādasa vissajjanāni jhānasamāpattivasena niddiṭṭhāni. Jhānanti idha brahmavihāramattaṃ adhippetaṃ. Vitakkavicārapītisukhacittekaggatāsampayuttaṃ paṭhamaṃ jhānaṃ. Pītisukhacittekaggatāsampayuttaṃ dutiyaṃ jhānaṃ. Sukhacittekaggatāsampayuttaṃ tatiyaṃ jhānaṃ. Upekkhācittekaggatāsampayuttaṃ catutthaṃ jhānaṃ.

第六，关于十二种由禅定所得证的果报境界的说明。所称禅，是指以梵天游行为边界而修的禅定。第一禅，是由初步思惟、检验、喜乐、安乐及一境性所结合而成。第二禅，是由喜乐、安乐及一境性结合而成。第三禅，是由安乐及一境性结合而成。第四禅，是由舍念及一境性结合而成。

Medati mejjatīti mettā, siniyhatīti attho. Mitte vā bhavā, mittassa vā esā pavattīti mettā, paccanīkadhammehi muttattā ārammaṇe cādhimuttattā vimutti, cetaso vimutti cetovimutti, mettā eva cetovimutti mettācetovimutti.

“慈”，即思惟慈心，“柔和”，即其义。它是对朋友的存在及其境界怀抱善意，这种慈心代表脱离对立而专注对象的心解脱，即心的解脱，称为“慈心解脱”，即慈的心解脱。

Karuṇā vuttatthā eva.

慈悲的意义已经阐明。

Modanti tāya taṃsamaṅgino, sayaṃ vā modati, modanamattameva vā tanti muditā. ‘‘Averā hontū’’tiādibyāpārappahānena majjhattabhāvūpagamanena ca upekkhatīti upekkhā. Mettādayo tayo brahmavihārā paṭhamādīhi tīhi jhānehi yuttā. Upekkhābrahmavihāro catutthajjhānena yutto.

从慈悲而喜乐，与此同体之人感到欢喜，自己也欢喜，或仅仅因欢喜的程度而称为喜乐。舍弃贪嗔等烦恼并由此进入中道心境，即为舍弃的无分别心，即为「无瞋」等烦恼的断除，这即是平等心。在最初三禅中，慈爱等三法作为梵行(梵灭)相应，第四禅则与平等心的梵行相应。

Pharaṇavasena natthi etassa antoti ananto. Ākāso ananto ākāsānanto, kasiṇugghāṭimākāso . Ākāsānantoyeva ākāsānañcaṃ, taṃ ākāsānañcaṃ adhiṭṭhānaṭṭhena āyatanamassa sasampayuttadhammassa jhānassa ‘‘devānaṃ devāyatanamivā’’ti ākāsānañcāyatanaṃ. Ākāsānañcāyatanameva samāpatti ākāsānañcāyatanasamāpatti. Pharaṇavasena ca natthi etassa antoti anantaṃ, taṃ ākāsārammaṇaṃ viññāṇaṃ. Anantameva ānañcaṃ, viññāṇaṃ ānañcaṃ ‘‘viññāṇānañca’’nti avatvā ‘‘viññāṇañca’’nti vuttaṃ. Ayañhettha ruḷhisaddo. Taṃ viññāṇañcaṃ adhiṭṭhānaṭṭhena āyatanamassa sasampayuttadhammassa jhānassa ‘‘devānaṃ devāyatanamivā’’ti viññāṇañcāyatanaṃ. Natthi etassa kiñcananti akiñcanaṃ, antamaso bhaṅgamattampi assa avasiṭṭhaṃ natthīti vuttaṃ hoti. Akiñcanassa bhāvo ākiñcaññaṃ. Ākāsānañcāyatanaviññāṇābhāvassetaṃ adhivacanaṃ. Taṃ ākiñcaññaṃ. Adhiṭṭhānaṭṭhena āyatanamassa sasampayuttadhammassa jhānassa ‘‘devānaṃ devāyatanamivā’’ti ākiñcaññāyatanaṃ. Oḷārikāya saññāya abhāvato, sukhumāya ca bhāvato nevassa sasampayuttadhammassa jhānassa saññā nāsaññāti nevasaññānāsaññaṃ. Nevasaññānāsaññañca taṃ manāyatanadhammāyatanapariyāpannattā āyatanañcāti nevasaññānāsaññāyatanaṃ. Atha vā yāyamettha saññā sā paṭusaññākiccaṃ kātuṃ asamatthatāya nevasaññā, saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññāti nevasaññānāsaññā, nevasaññānāsaññā ca sā sesadhammānaṃ adhiṭṭhānaṭṭhena āyatanañcāti nevasaññānāsaññāyatanaṃ. Ākiñcaññāyatanārammaṇāya samāpattiyā etaṃ adhivacanaṃ. Na kevalaṃ ettha saññā edisī, atha kho vedanāpi nevavedanā nāvedanā. Cittampi nevacittaṃ nācittaṃ. Phassopi nevaphasso nāphasso. Esa nayo sesasampayuttadhammesu. Saññāsīsena panāyaṃ desanā katāti.

以范围来说，此处无终，即无边。空间无限，空间无边，是遍及空间的无限。这个空间无限境界被称为「空间无限处」，因其以空间为止境，与那与相应禅那结合的境起相应，被比喻为诸天中诸天所在之处。以心所呈现的空间无限处正是此禅那。无所谓边界，此乃无边境界所对应。是所观境界的分别识。无分别识亦以此空间无限处为所在，故名无分别识无限处。不存在任何事物，此即无所有境界。它被称为无所有。因无分别识的无所有故，名为无所有处。此处以蕴(根识)的作用呈现无分别识，故名无分别识无所有处。因无所有境界中无所有生于形态，故无分别相应的蕴无所有处。此处无分别根识界相当于彼所说“心无、心不”等不可见无形境界，也即是心的无所有处。此种义理不仅仅为姓名文字所限，亦涉及感受、意念、触等并非有为法的依止相续，故成无分别处。此无分别处缘起于心识之作用，以此所缘起故名无分别识处。无分别识处非唯是认识，更包含苦、乐、非苦非乐受、心念及其他心行因素之整体法界。此即以假名方便方便所说之境界。

Avijjādīni dvādasa vissajjanāni paṭiccasamuppādaṅgavasena niddiṭṭhāni. Pūretuṃ ayuttaṭṭhena kāyaduccaritādi avindiyaṃ nāma, aladdhabbanti attho. Taṃ avindiyaṃ vindatīti avijjā. Tabbiparītato kāyasucaritādi vindiyaṃ nāma, taṃ vindiyaṃ na vindatīti avijjā. Khandhānaṃ rāsaṭṭhaṃ, āyatanānaṃ āyatanaṭṭhaṃ, dhātūnaṃ suññaṭṭhaṃ, indriyānaṃ adhipatiyaṭṭhaṃ, saccānaṃ tathaṭṭhaṃ aviditaṃ karotīti avijjā. Dukkhādīnaṃ pīḷanādivasena vuttaṃ catubbidhaṃ catubbidhaṃ atthaṃ aviditaṃ karotītipi avijjā, antavirahite saṃsāre sabbayonigatibhavaviññāṇaṭṭhitisattāvāsesu satte javāpetīti avijjā, paramatthato avijjamānesu itthipurisādīsu javati, vijjamānesupi khandhādīsu na javatīti avijjā, api ca cakkhuviññāṇādīnaṃ vatthārammaṇānaṃ paṭiccasamuppādapaṭiccasamuppannānañca dhammānaṃ chādanatopi avijjā. Saṅkhatamabhisaṅkharontīti saṅkhārā. Vijānātīti viññāṇaṃ. Namatīti nāmaṃ, nāmayatīti vā nāmaṃ. Ruppatīti rūpaṃ. Āye tanoti , āyatañca nayatīti āyatanaṃ. Phusatīti phasso. Vedayatīti vedanā. Paritassatīti taṇhā. Upādiyati bhusaṃ gaṇhātīti upādānaṃ. Bhavati, bhāvayatīti vā bhavo. Jananaṃ jāti. Jīraṇaṃ jarā. Maranti etenāti maraṇaṃ.

无明等十二支缘起依次被说明。所谓不生起身体不善业者不伏，是缘起内无漏之义，即无明也。反之，能看到身口行为恶者生起为不伏，反之即无明。蕴是众多聚合，根识是根之有支，界则是作用支，六根是诸根主宰，四圣谛界则是片面不明之缘起，无明即是对苦等痛苦里种种最深底义理的无知。于无始轮回中一切生物依业缘起，处于生死轮回与苦乐变化中，无明一直起作用。无明是本体之最深处，即众生诸身长鸣，诸识乃不变。虽有觉受根识存在，仍未断无明。亦包括眼根等诸识根之缘起，因缘而生之法杂，亦为无明。行集识身受等所聚者即为行。认知即为识。姓名即为名称。色即为色。界即为界。触即是接触。受即为受。渴爱即是渴望。取即是执著。有即是存在。生即为生起。老即为老朽。死即是死亡。

§7

7.Dukkhādīni aṭṭhasatāni aṭṭha ca vissajjanāni catusaccayojanāvasena niddiṭṭhāni. ‘‘Dukkhaṃ abhiññeyya’’ntiādīsu hi channaṃ catukkānaṃ vasena catuvīsati vissajjanāni ‘‘cakkhu jarāmaraṇa’’nti peyyāle ‘‘cakkhu abhiññeyyaṃ sotaṃ abhiññeyya’’ntiādinā ‘‘jāti abhiññeyyā’’ti pariyosānena pañcanavutādhikena vissajjanasatena yojetvā vuttāni. Pañcanavutādhikaṃ catukkasataṃ hoti, tesaṃ catukkānaṃ vasena asītiadhikāni satta vissajjanasatāni. ‘‘Jarāmaraṇaṃ abhiññeyya’’ntiādike catukke ‘‘cattāri vissajjanānī’’ti evaṃ sabbāni aṭṭha ca satāni aṭṭha ca vissajjanāni honti. Ettha ca tassa tassa dhammassa padhānabhūto paccayo samudayoti veditabbo. Sabbasaṅkhārehi suññaṃ nibbānaṃ nirodhoti veditabbaṃ. Anaññātaññassāmītindriyādīnaṃ tiṇṇampi hi lokuttarindriyānaṃ ettha abhāvaṃ sandhāya anaññātaññassāmītindriyanirodhotiādi yujjati . Nirodhagāminipaṭipadāti ca sabbattha ariyamaggo eva. Evañhi vuccamāne phalepi maggavohārasambhavato aññindriyaaññātāvindriyānampi yujjati. Puna dukkhādīnaṃ pariññaṭṭhādivasena aṭṭhasatāni aṭṭha ca vissajjanāni niddiṭṭhāni, puna dukkhādīnaṃ pariññāpaṭivedhaṭṭhādivasena aṭṭhasatāni aṭṭha ca vissajjanāni niddiṭṭhāni. Pariññā ca sā paṭivijjhitabbaṭṭhena paṭivedho cāti pariññāpaṭivedho. Pariññāpaṭivedhova attho pariññāpaṭivedhaṭṭho.

七、苦等八百八十八支缘起依托于四圣谛的联系被论述。缘起缘灭如『苦应可知』等藏于四圣谛所摄，合计二百五十八缘起支，并以诸句作为终结。二百五十八支增加至二百七百之多，七百来缘起层层演说。以诸四谛片面中之缘起为依据，缘起即为一切聚合空为涅槃之实相。当越越天等诸神通得灭时是不知足等诸根断除，以此诸根断除合于天眼通、天耳通等超世根。依止灭尽道之修习即为圣道，得果即该道果，二者权且合之并论。再者，苦等认知因透彻分辨，以八百八十八支缘起被详细论述。分辨与认知即分别义也。

§8

8. Puna tāneva dukkhādīni jarāmaraṇapariyantāni dviadhikāni dve padasatāni samudayādīhi sattahi sattahi padehi yojetvā dviadhikānaṃ dvinnaṃ aṭṭhakasatānaṃ vasena sahassañca cha ca satāni soḷasa ca vissajjanāni niddiṭṭhāni. Tattha padhānabhūto paccayo samudayo, tassa nirodho samudayanirodho. Chando eva rāgo chandarāgo, dukkhe sukhasaññāya dukkhassa chandarāgo, tassa nirodho chandarāganirodho. Dukkhaṃ paṭicca uppajjamānaṃ sukhaṃ somanassaṃ dukkhassa assādo. Dukkhassa aniccatā dukkhassa vipariṇāmadhammatā dukkhassa ādīnavo. Dukkhe chandarāgavinayo chandarāgappahānaṃ dukkhassa nissaraṇaṃ. ‘‘Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ nirodho tassa nissaraṇa’’nti (paṭi. ma. 1.24) vacanato nibbānameva dukkhassa nissaraṇaṃ. ‘‘Dukkhanirodho samudayanirodho chandarāganirodho dukkhassa nissaraṇa’’nti nānāsaṅkhatapaṭipakkhavasena nānāpariyāyavacanehi catūsu ṭhānesu nibbānameva vuttanti veditabbaṃ. Keci pana ‘‘āhārasamudayā dukkhasamudayo āhāranirodhā dukkhanirodho sarasavasena samudayanirodho, atha vā udayabbayadassanena samudayanirodho saha vipassanāya maggo chandarāganirodho’’ti vadanti. Evañca vuccamāne lokuttarindriyānaṃ avipassanūpagattā na sabbasādhāraṇaṃ hotīti paṭhamaṃ vuttanayova gahetabbo. Lokuttarindriyesu hi chandarāgābhāvatoyeva chandarāganirodhoti yujjati. Sarīre chandarāgeneva sarīrekadesesu kesādīsupi chandarāgo katova hoti, jarāmaraṇavantesu chandarāgeneva jarāmaraṇesupi chandarāgo katova hoti. Evaṃ assādādīnavāpi yojetabbā. Puna dukkhādīni jarāmaraṇapariyantāni dviadhikāni dve padasatāni samudayādīhi chahi chahi padehi yojetvā dviadhikānaṃ dvinnaṃ sattakasatānaṃ vasena nayasahassañca cattāri ca satāni cuddasa ca vissajjanāni niddiṭṭhāni.

八、苦等最终至老死部分分为表与表二百，与因缘根本分为七七各章。依次结合因缘或断灭之通前后联系，列举二百五十八组及十六种缘起支，合计九千八百七十八条缘起法门。此中，主导因缘谓为缘起，缘灭谓为缘灭。欲为爱、欲爱，即爱欲之名。苦为苦谛，乐为乐谛，苦的熏染被成名为爱欲。爱尽，爱欲断，即苦灭。依古圣语言「凡所生之有为法之缘起灭即为解脱」，即涅槃是苦的解脱。涅槃是苦的灭除，解除欲爱之无明，因果道理众多转合多样说法，在四处皆说涅槃是究竟。亦有人以饮食因缘说苦的缘起，或显现起灭观修习比对视角，或以观智共伴；此等说法合于超世根之无明断除非全般通说。超世根中欲爱的断灭即为涅槃。欲爱缘于色身及其诸处，如毛发等，欲爱起于老死体。如是苦之究竟离苦分为此类。依次结合苦等至老死分为二百七十，与因缘等合计七千九百四十四条缘起法门。

§9

9. Idāni rūpādīni jarāmaraṇapariyantāni ekādhikāni dve padasatāni sattahi anupassanāhi yojetvā niddisituṃ paṭhamaṃ tāva aniccānupassanādayo satta anupassanā niddiṭṭhā. Tāni sabbāni sattahi suddhikaanupassanāvissajjanehi saddhiṃ sahassañca cattāri ca satāni cuddasa ca vissajjanāni honti. Aniccanti anupassanā aniccānupassanā. Sā niccasaññāpaṭipakkhā. Dukkhanti anupassanā dukkhānupassanā. Sā sukhasaññāpaṭipakkhā. Anattāti anupassanā anattānupassanā. Sā attasaññāpaṭipakkhā. Tissannaṃ anupassanānaṃ paripūrattā nibbindatīti nibbidā, nibbidā ca sā anupassanā cāti nibbidānupassanā. Sā nandipaṭipakkhā. Catassannaṃ anupassanānaṃ paripūrattā virajjatīti virāgo, virāgo ca so anupassanā cāti virāgānupassanā. Sā rāgapaṭipakkhā. Pañcannaṃ anupassanānaṃ paripūrattā rāgaṃ nirodhetīti nirodho, nirodho ca so anupassanā cāti nirodhānupassanā. Sā samudayapaṭipakkhā. Channaṃ anupassanānaṃ paripūrattā paṭinissajjatīti paṭinissaggo, paṭinissaggo ca so anupassanā cāti paṭinissaggānupassanā. Sā ādānapaṭipakkhā. Lokuttarindriyānaṃ asatipi vipassanūpagatte ‘‘sabbe saṅkhārā aniccā, sabbe saṅkhārā dukkhā, sabbe dhammā anattā’’ti (dha. pa. 277-279; paṭi. ma. 1.31) vacanato tesampi aniccadukkhānattattā tattha niccasukhattasaññānaṃ nandiyā rāgassa ca abhāvā nirodhavantānīti anupassanato pariccāgapaṭinissaggapakkhandanapaṭinissaggasambhavato ca tehipi satta anupassanā yojitāti veditabbā. Jarāmaraṇavantesu aniccādito diṭṭhesu jarāmaraṇampi aniccādito diṭṭhaṃ nāma hoti, jarāmaraṇavantesu nibbindanto virajjanto jarāmaraṇe nibbinno ca viratto ca hoti, jarāmaraṇavantesu nirodhato diṭṭhesu jarāmaraṇampi nirodhato diṭṭhaṃ nāma hoti, jarāmaraṇavantesu paṭinissajjanto jarāmaraṇaṃ paṭinissajjantova hotīti jarāmaraṇehi satta anupassanā yojitāti veditabbā.

现在，将色等七个感受，因老死而终结的数量是一百零二。以七个感受为单位，结合七次观察所成，第一组观察即无常观察仍有七次完整示现。这些都是以七次清净观察的断弃为基础，同时也是七百四十四次断舍修习的成就。无常即无常观察，无常观察是执有常见的对立。苦即苦观察，苦观察是执有乐见的对立。无我即无我观察，是执有我见的对立。三种观察圆成后生起倦离，为厌弃；这种厌弃就是所谓无常观察的倦离厌弃。四种观察圆成后生起清净离欲，为离欲；这种离欲就是所谓无常观察的离欲。五种观察圆成后生起断尽贪欲，为断尽；这种断尽就是所谓无常观察的断尽。六种观察圆成后生起舍弃对象的断舍，为断舍；这种断舍就是所谓无常观察的断舍。对于超世间根能力具足者的观察修习，有说法称：「一切行无常，一切行苦，一切法无我。」（大论、律藏所依）由此还应知无常苦无我之观，是以离常乐执心之欣悦贪欲与断灭力为根基，施行断弃舍离断舍的七种观察修习。对于因老死而终止的见处中，老死也被观察为无常；因厌倦老死而生起离欲；因断尽老死而生起断尽；因舍弃老死而生起舍弃。由此可知，应以七种观察对应老死而做修习。

§10

10. Idāni ādīnavañāṇassa vatthubhūtānaṃ uppādādīnaṃ pañcannaṃ ārammaṇānaṃ vasena uppādādīni tesaṃ vevacanāni pañcadasa vissajjanāni niddiṭṭhāni, santipadañāṇassa tappaṭipakkhārammaṇavasena anuppādādīni pañcadasa vissajjanāni niddiṭṭhāni, puna tāneva uppādānuppādādīni padāni yugaḷakavasena yojetvā tiṃsa vissajjanāni niddiṭṭhāni. Evaṃ imasmiṃ nayeva saṭṭhi vissajjanāni honti. Tattha uppādoti purimakammapaccayā idha uppatti. Pavattanti tathāuppannassa pavatti. Nimittanti sabbampi saṅkhāranimittaṃ. Yogāvacarassa hi saṅkhārā sasaṇṭhānā viya upaṭṭhahanti, tasmā nimittanti vuccanti. Āyūhanāti āyatiṃ paṭisandhihetubhūtaṃ kammaṃ. Tañhi abhisaṅkharaṇaṭṭhena āyūhanāti vuccati.

现在针对烦恼起源的根本因缘，也就是五种烦恼缘起的根本缘起，为了说明其断除，显示十五种断舍法。对于出世间智慧相应的，对烦恼不起的五种断舍也显现十五种断舍。再将烦恼起灭的离别用对偶言组合，得三十种断舍。如此，在这里这条理中有六十种断舍。此处所言的“起”，是指由先前业力的缘促进生；“起动”，是依缘现起生起的状况；“缘相”，是指一切皆由行的缘起而成。因行如同支撑着诸法的基础，所以称之为缘相。“续命”，即由过去业力所生成的延续生命活动，此命为业力所引发的故称为续命。

Paṭisandhīti āyatiṃ uppatti. Sā hi bhavantarapaṭisandhānato paṭisandhīti vuccati. Gatīti yāya gatiyā sā paṭisandhi hoti. Sā hi gantabbato gatīti vuccati. Nibbattīti khandhānaṃ nibbattanaṃ. Upapattīti ‘‘samāpannassa vā upapannassa vā’’ti (paṭi. ma. 1.72) evaṃ vuttā vipākapavatti. Jātīti jananaṃ. Tattha tattha nibbattamānānaṃ sattānaṃ ye ye khandhā pātubhavanti, tesaṃ tesaṃ paṭhamaṃ pātubhāvo. Jarāti jīraṇaṃ. Sā duvidhā ṭhitaññathattalakkhaṇasaṅkhātaṃ saṅkhatalakkhaṇañca khaṇḍiccādisammato santatiyaṃ ekabhavapariyāpannakhandhānaṃ purāṇabhāvo ca. Sā idha adhippetā. Byādhīti dhātukkhobhapaccayasamuṭṭhito pittasemhavātasannipātautuvipariṇāmavisamaparihāraupakkamakammavipākavasena aṭṭhavidho ābādho. Vividhaṃ dukkhaṃ ādahati vidahatīti byādhi, byādhayati tāpeti, kampayatīti vā byādhi. Maraṇanti maranti etenāti maraṇaṃ. Taṃ duvidhaṃ vayalakkhaṇasaṅkhātaṃ saṅkhatalakkhaṇañca ekabhavapariyāpannajīvitindriyappabandhavicchedo ca. Taṃ idha adhippetaṃ.

续命即生命的续生，因续命继起故称续命。死亡则指离去之行为，离去的行为称为死亡。转生即生成，“生成”即指因缘合和显现的生命现象。每一个转生者所现行的五蕴分别为现象，称为初生后诸蕴的出现。老即衰退，此处所指的为二种：一为存在与本质特征的相对久远，称为“存续相”；另一为身心病苦变化，是因风、热、湿等诸不调造成的各种病痛，称为“疾病”，具有八种病态表现。死即死灭，为二种：离身心的断绝称为死亡，死亡即意谓断绝现存识身。这是二种老死分别作为缘相的表现。在此以此为主。

Sokoti socanaṃ. Ñātibhogarogasīladiṭṭhibyasanehi phuṭṭhassa cittasantāpo. Paridevoti paridevanaṃ. Ñātibyasanādīhiyeva phuṭṭhassa vacīpalāpo. Upāyāsoti bhuso āyāso. Ñātibyasanādīhiyeva phuṭṭhassa adhimattacetodukkhappabhāvito dosoyeva. Ettha ca uppādādayo pañceva ādīnavañāṇassa vatthuvasena vuttā, sesā tesaṃ vevacanavasena. ‘‘Nibbattī’’ti hi uppādassa, ‘‘jātī’’ti paṭisandhiyā vevacanaṃ, ‘‘gati upapattī’’ti idaṃ dvayaṃ pavattassa, jarādayo nimittassāti. Anuppādādivacanehi pana nibbānameva vuttaṃ.

忧伤乃忧愁，为因亲族疾病、恶习及见解错误所触及，导致心苦恼。悲悯为悲哀，因亲族过失等所致，表现为言辞哀泣。苦役为极重的劳作，因亲族过失等所引，导致心意极度不安。这五种烦恼起因，依根本烦恼的性质分别加以断除。彼时亦说明“生成”、“生起”等名词中包含了续命与转生的双重义，否则以“生灭”等语描述时即对应了灭者即涅槃的涵义。

Puna tāneva uppādānuppādādīni saṭṭhi padāni dukkhasukhapadehi yojetvā saṭṭhi vissajjanāni, bhayakhemapadehi yojetvā saṭṭhi vissajjanāni, sāmisanirāmisapadehi yojetvā saṭṭhi vissajjanāni, saṅkhāranibbānapadehi yojetvā saṭṭhi vissajjanāni niddiṭṭhāni. Tattha dukkhanti aniccattā dukkhaṃ. Dukkhapaṭipakkhato sukhaṃ. Yaṃ dukkhaṃ, taṃ bhayaṃ. Bhayapaṭipakkhato khemaṃ. Yaṃ bhayaṃ, taṃ vaṭṭāmisalokāmisehi avippamuttattā sāmisaṃ. Sāmisapaṭipakkhato nirāmisaṃ. Yaṃ sāmisaṃ, taṃ saṅkhāramattameva. Saṅkhārapaṭipakkhato santattā nibbānaṃ. Saṅkhārā hi ādittā, nibbānaṃ santanti. Dukkhākārena bhayākārena sāmisākārena saṅkhārākārenāti evaṃ tena tena ākārena pavattiṃ sandhāya tathā tathā vuttanti veditabbanti.

然后，将生起与灭除共计六十个词，按照苦乐两种分别组合，也以安乐安稳之义组合，或以断尽烦恼之义组合，将其作为六十个断舍的表达。苦，即以无常中之苦为体。以苦的对立显现乐。苦方即表示恐惧，对恐惧而言是安全安稳。此安全安稳以非欲乐为体。非欲乐乃指不掺杂七情七欲的清净乐。清净乐则以行尽烦恼为体。诸行因感所逼，如苦、恐惧、乐等各种感受，依次生起，故而安立诸种出现法，应悉知此趣。

§11

11.Pariggahaṭṭhādīni ekatiṃsa vissajjanāni ariyamaggakkhaṇavasena niddiṭṭhāni. Ariyamaggasampayuttā hi dhammā ādito pabhuti uppādanatthaṃ pariggayhante iti pariggahā, tesaṃ sabhāvo pariggahaṭṭho. Tesaṃyeva aññamaññaparivārabhāvena parivāraṭṭho. Bhāvanāpāripūrivasena paripūraṭṭho. Tesaṃyeva samādhivasena ekārammaṇapariggahamapekkhitvā ekaggaṭṭho. Nānārammaṇavikkhepābhāvamapekkhitvā avikkhepaṭṭho. Vīriyavasena paggahaṭṭho. Samādhivasena udakena nhānīyacuṇṇānaṃ viya avippakiṇṇatā avisāraṭṭho. Samādhiyogena alulitattā anāvilaṭṭho. Avikampitattā aniñjanaṭṭho. Ekattupaṭṭhānavasenāti samādhiyogena ca ekārammaṇe bhusaṃ patiṭṭhānavasena ca. Ṭhitaṭṭhoti ārammaṇe niccalabhāvena patiṭṭhitaṭṭho. Tassa nibbānārammaṇassa ālambanabhāvena ārammaṇaṭṭho. Tattheva nikāmacārabhāvena gocaraṭṭho. Nissaraṇapahānabhāvena nibbānassa pahānaṭṭho. Kilesapariccāgavasena ariyamaggassa pariccāgaṭṭho. Dubhato vuṭṭhānavasena vuṭṭhānaṭṭho. Nimittapavattehi nivattanavasena nivattanaṭṭho. Nibbutattā santaṭṭho. Atappakattā uttamattā ca paṇītaṭṭho. Kilesehi vimuttattā, ārammaṇe ca adhimuttattā vimuttaṭṭho. Āsavānaṃ avisayabhāvena parisuddhattā anāsavaṭṭho. Kilesakantārasaṃsārakantārātikkamanena taraṇaṭṭho. Saṅkhāranimittābhāvena animittaṭṭho. Taṇhāpaṇidhiabhāvena appaṇihitaṭṭho. Attasārābhāvena suññataṭṭho. Vimuttirasena ekarasatāya, samathavipassanānaṃ ekarasatāya vā ekarasaṭṭho. Samathavipassanānaṃ aññamaññaṃ anativattanaṭṭho. Tesaṃyeva yuganaddhaṭṭho. Ariyamaggassa saṅkhārato niggamane niyyānaṭṭho. Nibbānasampāpanena hetuṭṭho. Nibbānapaccakkhakaraṇena dassanaṭṭho. Adhipatibhāvena ādhipateyyaṭṭhoti.

有关聚合类事物，共计三十三种断舍，作为圣道果证的行为之刻。彼等合法缘起之法则称为聚合。彼等又合于组聚称为结集。由修习成就的圆满称为圆满。由定力依止的专一聚焦称为专注。无散乱与偏斜称为无散乱。以勇力摄受称为摄受。以定力洁净，如洗浴细末无染，称为清净。无云蔽称为无碍。无动摇称为稳定。无污染称为清净。以专念调伏为专一。立于审察之基，称为专住。此专住即依托于解脱之本如涅槃显现。故处于依恋之境界称为依恋。获取相应之境称为境界。依止解脱称为舍灭。依离欲称为放弃。远离烦恼称为解脱。因易遭扰乱称为动摇。由因引缘合称为依因。由缘立各类境界称为缘现。因无烦恼而清净称为无漏。由超越烦恼而通达称为渡越。以烦恼缘起而不生因称为无因。以渴望依止而不附着称为空无。我执实质之空称为空性。以解脱能见性称为解脱。由定及慧的调伏成一味，称为一味定慧。定慧虽不同，然相互无越越，称为调驭。彼此相连称为连结。出大乘圣道因凡夫烦恼的断除证得涅槃，称为因果显现。对涅槃的直接了达称为现见。具主导之力称为主导。

§12

12.Samathādīni cattāri vissajjanāni samathavipassanāvasena niddiṭṭhāni. Aniccādivasena anu anu passanato anupassanaṭṭho. Yuganaddhassa samathavipassanādvayassa ekarasabhāvena anativattanaṭṭho. Sikkhādīni nava vissajjanāni ariyamaggassa ādimajjhapariyosānavasena niddiṭṭhāni. Sikkhitabbattā sikkhā. Tassā samādātabbato samādānaṭṭho. Sīle patiṭṭhāya kammaṭṭhānavasena gahitassa ārammaṇassa bhāvanāpavattiṭṭhānattā gocaraṭṭhānattā ca gocaraṭṭho. Samathakāle vipassanākāle vā kosajjavasena līnassa cittassa dhammavicayavīriyapītisambojjhaṅgabhāvanāvasena ussāhanaṭṭho paggahaṭṭho. Uddhaccavasena uddhatassa cittassa passaddhisamādhiupekkhāsambojjhaṅgabhāvanāvasena sannisīdāpanaṭṭho niggahaṭṭho. Ubho visuddhānanti ubhato visuddhānaṃ, līnuddhatapakkhato nivāretvā visuddhānaṃ cittānanti attho. Majjhimabhāve ṭhitānaṃ santativasena pavattamānānaṃ cittānaṃ vasena bahuvacanaṃ katanti veditabbaṃ. Ussāhanasannisīdāpanesu sabyāpārābhāvo ajjhupekkhanaṭṭho. Samappavattassa cittassa vasena bhāvanā visesādhigamaṭṭho. Ariyamaggapātubhāvavasena uttaripaṭivedhaṭṭho. Ariyamaggasiddhacatusaccapaṭivedhavasena saccābhisamayaṭṭho. Phalasamāpattivasena nirodhe patiṭṭhāpakaṭṭho. Sā hi taṃsamaṅgipuggalaṃ nirodhasaṅkhāte nibbāne patiṭṭhāpeti.

第十二章。止观二法各自具备的四种纯净法门，借止观二法俱足之力而显现。由无常等相逐步观照时，无观照之理不可得。对止观双重共修而言，不超越其一而同进退生灭。修学之法共有九种纯净法门，依圣道之初、中终段次序显现。修习者应当修学这些法门。其中达成者称为定。以戒坚定为基，借业处之缘起，具掌握之所起处为住，以此作为修习场所，即为修习范围。止时或观时，倦怠恹恹之心，借法修勤精进、喜悦等觉支之修行，乃至奋发用功为振励境界；持守时，扰乱心念，借安心忍、舍等觉支之修行，乃至安住镇静类别；心念分别两清净境界，分别排除倦怠与昂扬，若此为究竟清净。这些清净心是身心二净；断除懈怠与躁狂二面后产生清净心。中道立处之心，观察其安住转动之理，应详加分辨。振励安住二境界若缺一方，则非正念正知之境界。善行专一心为修习之极致而努力的根本。依圣道出现者为通达之明。借圣道圆满之四谛证悟者为真理成熟。由于证得圣果为涅槃建立坚固之根基。此即者，使该有情众生在断灭之涅槃中安住。

Saddhindriyādīni pañca vissajjanāni indriyaṭṭhavasena vuttāni. Adhimokkhaṭṭhoti adhimuccanaṭṭho. Upaṭṭhānaṭṭhoti ārammaṇaṃ upecca patiṭṭhānaṭṭho. Dassanaṭṭhoti sabhāvapekkhanaṭṭho. Saddhābalādīni pañca vissajjanāni balaṭṭhavasena niddiṭṭhāni. Akampiyaṭṭhena saddhāva balanti saddhābalaṃ. Assaddhiyeti assaddhiyena. Assaddhiyanti ca saddhāpaṭipakkhabhūto cittuppādo. Akampiyaṭṭhoti akampetabbaṭṭho, kampetuṃ na sakkāti attho. Kosajjeti kusītabhāvasaṅkhātena thinamiddhena. Pamādeti satipaṭipakkhena cittuppādena. Uddhacceti avūpasamasaṅkhātena uddhaccena. Avijjāyāti mohena. Satisambojjhaṅgādīni satta vissajjanāni bojjhaṅgaṭṭhavasena niddiṭṭhāni. Bujjhanakassa aṅgo bojjhaṅgo. Pasattho sundaro ca bojjhaṅgo sambojjhaṅgo, satiyeva sambojjhaṅgo satisambojjhaṅgo. Dhamme vicinātīti dhammavicayo. Paññāyetaṃ nāmaṃ. Pavicayaṭṭhoti vicāraṭṭho. Pīnayatīti pīti. Pharaṇaṭṭhoti visaraṇaṭṭho. Passambhanaṃ passaddhi. Upasamaṭṭhoti niddarathaṭṭho. Upapattito ikkhatīti upekkhā, samaṃ pekkhati apakkhapatitāva hutvā pekkhatīti attho. Sā idha tatramajjhattupekkhā, bojjhaṅgupekkhātipi tassā nāmaṃ. Samavāhitalakkhaṇattā paṭisaṅkhānaṭṭho.

信心根等五种纯净法门，依根之立处得显现。加持之境即最高伸展境界。持守之境即舍弃妄想而安住之境。观照之境即断常之实相审察。信力增盛等五种纯净法门，依力量显现。无动摇者为信力，缺信则为逆信。缺信者从对信的对立心起；无动摇即不能动摇之境界。倦怠为身心疲惫之集；懈怠为伴随念失之心起；躁动为心扰乱；无明为愚痴迷惑。七觉支为七种纯净法，依觉支位显现。觉支是觉悟构成之部分。明了而美好者为觉支，正念即觉支，念觉支即合觉支。观察诸法即法观察即智慧称号。思维即分析思考。喜悦即欢喜。放逸即心放松。宁静即安静。安住静止即入定，寂静即平等观看；此于涅槃境意为中道平等观看，觉支观看也称之。调和、适当忍耐是它的特征，包括回归自持。

Sammādiṭṭhādīni aṭṭha vissajjanāni maggavasena niddiṭṭhāni. Sammā passati, sammā vā tāya passanti, pasatthā sundarā vā diṭṭhīti sammādiṭṭhi. Tassā sammādiṭṭhiyā. Sammā saṅkappeti, sammā vā tena saṅkappenti, pasattho sundaro vā saṅkappoti sammāsaṅkappo. Abhiropanaṭṭhoti cittassa ārammaṇāropanaṭṭho. Ārammaṇābhiniropanaṭṭhotipi pāṭho. Sammā vadati , sammā vā tāya vadanti, pasatthā sundarā vā vācāti sammāvācā. Micchāvācāviratiyā etaṃ nāmaṃ. Pariggahaṭṭhoti catubbidhavacīsaṃvarapariggahaṭṭho. Sammā karoti, sammā vā tena karonti, pasatthaṃ sundaraṃ vā kammanti sammākammaṃ, sammākammameva sammākammanto. Micchākammantaviratiyā etaṃ nāmaṃ. Samuṭṭhānaṭṭhoti tividhakāyasaṃvarasamuṭṭhānaṭṭho. Sammā ājīvati, sammā vā tena ājīvanti, pasattho sundaro vā ājīvoti sammāājīvo. Micchājīvaviratiyā etaṃ nāmaṃ. Vodānaṭṭhoti parisuddhaṭṭho. Sammā vāyamati, sammā vā tena vāyamanti, pasattho sundaro vā vāyāmoti sammāvāyāmo. Sammā sarati, sammā vā tāya saranti, pasatthā sundarā vā satīti sammāsati. Sammā samādhiyati, sammā vā tena samādhiyanti, pasattho sundaro vā samādhīti sammāsamādhi.

正见等八种净化法，依圣道路显现。正见为正当见解或被正见者所见。由此产生正见者即正见本身。正思惟即正确思维，且符合正见。依心境投射（心注境）而成的心意，就是正思惟。正语为具足正言语，言辞正确、合适，是正语。断除邪妄言语行为是正语之律。守护系四种语语禁戒之总称即正语。正业意谓身为三业清净所生之行为，行为端正即正业。断除邪恶业之行为为正业。藏身为三业中净身之根本。正命是合乎正法正生活方式的职业。断除邪命生活为正命。纯净禁戒即身心清净。正精进为身心之正努力。正念为心正知、具足觉察。正定为受心集中之相续。

§13

13.Indriyādīni dasa vissajjanāni rāsikatvā anupubbapaṭipāṭivasena niddiṭṭhāni. Ādhipateyyaṭṭhoti indaṭṭhakaraṇavasena adhipatiattho. Akampiyaṭṭhoti paṭipakkhehi kampetuṃ asakkuṇeyyaṭṭho. Niyyānaṭṭhoti lokiyalokuttarānampi paṭipakkhato niggamanaṭṭho. Hetuṭṭhoti micchādiṭṭhādīnaṃ pahānāya sammādiṭṭhādayo hetūti vā sabbepi sammādiṭṭhādayo nibbānasampāpakahetūti vā hetuṭṭho. Satipaṭṭhānesu ārammaṇesu okkhanditvā pakkhanditvā upaṭṭhānato upaṭṭhānaṃ, satiyeva upaṭṭhānaṃ satipaṭṭhānaṃ. Kāyavedanācittadhammesu panassā asubhadukkhāniccānattākāragahaṇavase subhasukhaniccattasaññāpahānakiccasādhanavasena ca pavattito catudhā bhedo hoti. Etāni pubbabhāge nānācittesu labbhanti, maggakkhaṇe pana ekāyeva sati cattāri nāmāni labhati.

根等十种纯净法门，依欣喜感受之次第从容修行而得显现。主宰境即为主导作用。无动摇即无退失之境界。超脱境为从世俗及出世间法中断绝之定。缘起境是断除邪见及诸弃对立见，且此诸见是证得涅槃之根本原因，因此此境称为因。念处修持之立处，於杂念生灭间精勤守护。念身、感受、心及法诸法中能知善恶苦乐无常性等，有取消分别不善意念之四法；此四法在前俗之杂念中亦得，唯在圣道时刻方得四名。

Sammappadhānesu padahanti etenāti padhānaṃ, sobhanaṃ padhānaṃ sammappadhānaṃ. Sammā vā padahanti etenāti sammappadhānaṃ, sobhanaṃ vā taṃ kilesavirūpattavirahato padhānañca hitasukhanipphādakattena seṭṭhabhāvāvahanato padhānabhāvakaraṇato vā sammappadhānaṃ. Vīriyassetaṃ adhivacanaṃ. Uppannānuppannānaṃ anuppannuppannānañca akusalakusalānaṃ dhammānaṃ pahānānuppattiuppādaṭṭhitikiccasādhanavasena pavattito panassa catudhā bhedo hoti. Etānipi pubbabhāge nānācittesu labbhanti, maggakkhaṇe pana ekameva vīriyaṃ cattāri nāmāni labhati. Padahanaṭṭhoti ussāhanaṭṭho. Padhānaṭṭhotipi pāṭho, soyevattho.

正精进有十六种，称为精进。正精进为美善之精进。此精进专门用于断除已现未现、未生已生及不善善法之修持而起。有四种，谓断已生不善法，防止未生不善法生起，有利修行。此四种法则可在俗日中杂念产生时得，唯在道转折时刻得四名。振励境即激励振奋之境。振励即振奋此境之意。

Iddhipādānanti ettha chandavīriyacittavīmaṃsāsu ekeko ijjhatīti iddhi, samijjhati nipphajjatīti attho. Ijjhanti vā etāya sattā iddhā vuddhā ukkaṃsagatā hontīti iddhi, paṭhamenatthena iddhi eva pādo iddhipādo, iddhikoṭṭhāsoti attho. Dutiyenatthena iddhiyā pādoti iddhipādo. Pādoti patiṭṭhā, adhigamūpāyoti attho. Tena hi yasmā uparūpari visesasaṅkhātaṃ iddhiṃ pajjanti pāpuṇanti, tasmā pādoti vuccati. Ete chandādayo pubbabhāge adhipativasena nānācittesu labbhanti, maggakkhaṇe pana saheva labbhanti. Ijjhanaṭṭhoti nipphajjanaṭṭho patiṭṭhānaṭṭho vā. Saccānanti catunnaṃ ariyasaccānaṃ. Tathaṭṭhoti yathāsabhāvaṭṭho. Imāni aṭṭha vissajjanāni lokiyalokuttaramissakāni. Payogānanti catunnaṃ ariyamaggapayogānaṃ. Paṭippassaddhaṭṭhoti catunnaṃ ariyaphalānaṃ paṭippassaddhaṭṭho. Maggapayogo hi phalakkhaṇe paṭippassaddho hoti niṭṭhitakiccattā. Maggapayogānaṃ phalodayena paṭippassaddhabhāvo vā. Phalānaṃ sacchikiriyaṭṭhoti ariyaphalānaṃ paccavekkhaṇavasena paccakkhakaraṇaṭṭho. Ārammaṇasacchikiriyā vuttā hoti, phalakkhaṇe paṭilābhasacchikiriyā vā. Vitakkādīni pañca vissajjanāni jhānaṅgavasena niddiṭṭhāni. Vitakkanaṃ vitakko, ūhananti vuttaṃ hoti. Vicaraṇaṃ vicāro, anusañcaraṇanti vuttaṃ hoti. Upavicāraṭṭhoti anumajjanaṭṭho. Abhisandanaṭṭhoti temanaṭṭho samādhivasena cittassa ekaggaṭṭho.

力支柱意谓意欲、精进与心三者考察中称为一法，谓力。意欲由心生起，有力增进之意，即意力。此意力是能力基石，译为力支柱。第一层意力是基础，第二层是力之柱。此意力由主宰之意欲而生，随众生意欲更长，更具能量。此意力依根长世出现，俱时获成。坚立之境即力之根基。圣谛实相，即四圣谛，真谛实相是所立。如此显现的八纯净法，是世间及出世间所具。四圣谛的实践界面。四圣谛成果体察的成熟。果位证得的根本基础。正法实践时，得四类不同纯净法门。五禅支中首五种备法。五禅支初五种为禅那之相。思维分五段显现，其中思维即念，涵盖认为。考虑系第二段，意向环绕第一阶段。再是安住到心专注。沉浸时心无分散。

Āvajjanādīni pañcadasa vissajjanāni pakiṇṇakavasena niddiṭṭhāni. Pañcadvāramanodvāresu bhavaṅgārammaṇato aññārammaṇe cittasantānaṃ namentānaṃ dvinnaṃ cittānaṃ āvajjanaṭṭho. Viññāṇassa vijānanaṭṭho. Paññāya pajānanaṭṭho. Saññāya sañjānanaṭṭho. Samādhissa ekodaṭṭho. Dutiyajjhānasmiñhi samādhi eko udetīti ekodīti vuccati, vitakkavicārehi anajjhāruḷhattā aggo seṭṭho hutvā uppajjatīti attho. Seṭṭhopi hi loke ekoti vuccati. Vitakkavicāravirahito vā eko asahāyo hutvā udetītipi vaṭṭati. Sabbopi vā kusalasamādhi nīvaraṇādīnaṃ uddhaccasseva vā paṭipakkhattā tehi anajjhāruḷhoti aggo hutvā udetīti vā tehi virahitoti asahāyo hutvā udetīti vā ekodīti yujjati. Abhiññāya ñātaṭṭhoti ñātapariññāya sabhāvajānanaṭṭho. Pariññāya tīraṇaṭṭhoti tīraṇapariññāya aniccādito upaparikkhaṇaṭṭho. Pahānassa pariccāgaṭṭhoti pahānapariññāya paṭipakkhapajahanaṭṭho. Samappavattāya bhāvanāya ekarasaṭṭho. Phassanaṭṭhoti phusanaṭṭho vindanaṭṭho. Pīḷābhāravahanādinā khandhaṭṭho. Suññādinā dhātuṭṭho. Sakasakamariyādāyatanādinā āyatanaṭṭho. Paccayehi saṅgamma katavasena saṅkhataṭṭho. Tabbiparītena asaṅkhataṭṭho.

十五种消除者如散乱者等，分为破坏之类。生死之门处称两种破坏心，一是意识的认识所破坏，二是智慧的了解所破坏。以分别为界者称为想所破坏。以禅定统一称为一。第二禅定中禅定是一，谓念与观想不偏不倚，最为上首而生。上首者亦谓世界唯一。无念无想时，称为一且无助者而生。种种善定断诸烦恼等障碍，如烦恼之反面，亦为最上，故称为一。证知见解为知解，是拥有广泛了解的所破坏之心。彻悟为渡越，是透过无常等观察得到了深刻见解的所破坏。舍弃为放弃，是以放弃相应而破坏的心。依正坚定修习称为一味。触觉为触觉，感知为闻受。承担痛苦重担的称为蕴。空无等称为界。借借相敬及六处等称为处。由因缘集合而成者为有为。由反转而成者为无为。

§14

14.Cittaṭṭhādīni pañcadasa vissajjanāni cittasambandhena niddiṭṭhāni. Cittaṭṭhoti ettha ārammaṇaṃ cintetīti cittaṃ, vijānātīti attho. Yaṃ panettha javanaṃ hoti, taṃ javanavīthivasena attano santānaṃ cinotītipi cittaṃ, yaṃ vipākaṃ hoti, taṃ kammakilesehi citantipi cittaṃ, sabbampi yathānurūpaṃ cittatāya cittaṃ, cittakaraṇatāya cittaṃ, yaṃ vaṭṭassa paccayo hoti, taṃ saṃsāradukkhaṃ cinotītipi cittaṃ. Evaṃ ārammaṇe cittatādito cittaṭṭho. Cittuppādane phaluppādane vā nāssa antaramatthīti anantaraṃ, anantarassa bhāvo ānantariyaṃ, cittassa ānantariyaṃ cittānantariyaṃ, so cittānantariyaṭṭho. Arahato cuticittaṃ vajjetvā yassa kassaci samanantaraniruddhassa cittassa anantaracittuppādane samatthabhāvo maggacittassa anantaraṃ phaluppādane samatthabhāvoti adhippāyo. Cittassa vuṭṭhānaṭṭhoti gotrabhucittassa nimittato, maggacittassa nimittapavattato vuṭṭhānaṭṭho. Cittassa vivaṭṭanaṭṭhoti tasseva cittadvayassa yathāvuttato vuṭṭhitassa nibbāne vivaṭṭanaṭṭho. Cittassa hetuṭṭhoti cittassa hetupaccayabhūtānaṃ navannaṃ hetūnaṃ hetuṭṭho. Cittassa paccayaṭṭhoti cittassa vatthārammaṇādīnaṃ anekesaṃ paccayānaṃ paccayaṭṭho. Cittassa vatthuṭṭhoti cittassa vatthubhūtānaṃ cakkhusotaghānajivhākāyahadayavatthūnaṃ vatthuṭṭho. Cittassa bhūmaṭṭhoti cittassa uppattidesavasena kāmāvacarādibhūmiattho. Cittassa ārammaṇaṭṭhoti rūpādiārammaṇaṭṭho. Paricitassārammaṇassa sañcaraṇaṭṭhānaṭṭhena gocaraṭṭho. Upari vuttaviññāṇacariyāvasena cariyaṭṭho. Atha vā payogasamudācāraṭṭho cariyaṭṭho. Cittassa gamanābhāvepi dūrasantikārammaṇagahaṇavasena gataṭṭho. Abhinīhāraṭṭhoti gahitārammaṇato aññārammaṇamanasikāratthaṃ cittassa abhinīharaṇaṭṭho. Cittassa niyyānaṭṭhoti maggacittassa vaṭṭato niyyānaṭṭho. ‘‘Nekkhammaṃ paṭiladdhassa kāmacchandato cittaṃ nissaṭaṃ hotī’’tiādinā (paṭi. ma. 1.24, 191 thokaṃ visadisaṃ) nayena cittassa nissaraṇaṭṭho.

十五种与心相关的消除者以心境表现而说（详述如下）。心境谓观念、意识也。快速运动之心称为飞速心，表达自我一脉相承的连续。此心生起果报，即业与烦恼影响现前称为思维心。凡一切适合形态之心，皆能决定心之本体与行为，诸因缘成为基础，表现为轮转苦患之心。此乃心境及相关形态集合称为心聚。心生起无间断；无间断的状态意指相续不息；故又称心之相续不息。同理取舍无间断生起。阿拉汉断除余欲而心无间断随念正勤，其余如道心生起后随喜隨念栖止，称未达无间断心。生起心谓由种族根源、道心依止而生。心之现起开显，推进至涅槃开放。心之因缘生起者为因之生。心之条件聚合者为缘之成。心的对象所在谓为境界。觉知心境运动，称为行。或从感官作用中习得，无意中依赖感境称为习得。无迁移时称在场。心之托持指主管持他境，称为摄持。道心范围中转行而称为行。或依止正思维等行住谓之行。心虽无动作，仍可持有远近缘境，称为到达。以执着他境为意，称为施受。道心随转生故亦通名为转。入出息等称为心之安止。在出离心称为道心。出离心与战胜内外烦恼相关。

§15

15.Ekattādīni dvācattālīsa vissajjanāni ekattasambandhena niddiṭṭhāni. Ekatteti ārammaṇekatte, ekārammaṇeti attho. Paṭhamajjhānavasena pakkhandanaṭṭho. Dutiyajjhānavasena pasīdanaṭṭho. Tatiyajjhānavasena santiṭṭhanaṭṭho. Catutthajjhānavasena muccanaṭṭho. Paccavekkhaṇavasena etaṃ santanti passanaṭṭho. Yānīkataṭṭhādayo pañca samādhissa vasībhāvavisesā. Yānīkataṭṭhoti yuttayānasadisakataṭṭho. Vatthukataṭṭhoti patiṭṭhaṭṭhena vatthu viya kataṭṭho. Anuṭṭhitaṭṭhoti paccupaṭṭhitaṭṭho. Paricitaṭṭhoti samantato citaṭṭho. Susamāraddhaṭṭhoti suṭṭhu samāraddhaṭṭho , sukataṭṭhoti attho. Āvajjanasamāpajjanaadhiṭṭhānavuṭṭhānapaccavekkhaṇavasitāvasena vā paṭipāṭiyā pañca padāni yojetabbāni. Kasiṇādiārammaṇabhāvanāya sikhāppattakāle cittacetasikānaṃ pariggahaparivāraparipūraṭṭho. Tesaṃyeva sammā samāhitattā ekārammaṇe samosaraṇena samodhānaṭṭho. Tesaṃyeva balappattiyā ārammaṇaṃ abhibhavitvā patiṭṭhānavasena adhiṭṭhānaṭṭho. Samathassa vipassanāya vā ādito, ādarena vā sevanavasena āsevanaṭṭho. Vaḍḍhanavasena bhāvanaṭṭho. Punappunaṃ karaṇavasena bahulīkammaṭṭho. Bahulīkatassa suṭṭhu samuṭṭhitavasena susamuggataṭṭho. Susamuggatassa paccanīkehi suṭṭhu vimuttivasena ārammaṇe ca suṭṭhu adhimuttivasena suvimuttaṭṭho.

十四项一心的消除者，依心之统一表现而释。统一谓心所专注也是一念集中之意。第一禅为恐怖消除。第二禅为喜悦安静。第三禅为镇定安住。第四禅为解脱放逸。回顾复习时为察觉普通体。五禅中存在五种特性，名为所依安住。所谓联结者即同意相合。依物象也即依托业理。如实熟习，称为熟达。结合力量使心稳住。以力量支持使活动生长。经常多作，称为多行。多行中充实称为圆满。圆满中切实解脱，称为彻底。消除者以如是神奇次第依紧密顺序相承。心意修习如意，则可达到高度定一境地。

Bujjhanaṭṭhādīni cattāri padāni bojjhaṅgavasena vuttāni. Sotāpattimaggabojjhaṅgānaṃ bujjhanaṭṭho. Sakadāgāmimaggabojjhaṅgānaṃ anubujjhanaṭṭho. Anāgāmimaggabojjhaṅgānaṃ paṭibujjhanaṭṭho. Arahattamaggabojjhaṅgānaṃ sambujjhanaṭṭho. Vipassanābojjhaṅgānaṃ vā bujjhanaṭṭho. Dassanamaggabojjhaṅgānaṃ anubujjhanaṭṭho. Bhāvanāmaggabojjhaṅgānaṃ paṭibujjhanaṭṭho. Phalabojjhaṅgānaṃ sambujjhanaṭṭho. Yathāvuttanayeneva bojjhaṅgānaṃ tassa tassa puggalassa bodhanādikaraṇena bodhanaṭṭhādayo cattāro atthā veditabbā. Yathāvuttānaṃyeva bojjhaṅgānaṃ bujjhanaṭṭhena ‘‘bodho’’ti laddhanāmassa puggalassa pakkhe bhavattā bodhipakkhiyā nāma. Tesaṃ yathāvuttānaṃyeva bodhipakkhiyaṭṭhādayo cattāro atthā veditabbā. Vipassanāpaññāvasena jotanaṭṭho. Kamato catumaggapaññāvasena ujjotanānujjotanapaṭijjotanasañjotanaṭṭho. Kamato catumaggapaññāvasena vā jotanaṭṭhādayo, phalapaññāvasena sañjotanaṭṭho veditabbo.

觉支中识别觉支有四支，名普遍所说。初果觉支为入流觉支；再果为一来返觉支；不还果为不还觉支；阿拉汉道为成就觉支。观智慧觉支即识别觉支。了知觉支为观察觉支。培养觉支为实证觉支。果报觉支为成就觉支。依此说法，觉支四种意旨，道理应令众生理解。依识别觉支得名「觉」，故也称觉支。由此四觉支名为觉支。

§16

16.Patāpanaṭṭhādīni aṭṭhārasa vissajjanāni ariyamaggavasena niddiṭṭhāni. Ariyamaggo hi yassuppajjati, taṃ patāpeti pabhāseti virocāpetīti patāpano, tassa patāpanaṭṭho. Tasseva atipabhassarabhāvena sayaṃ virocanaṭṭho. Kilesānaṃ visosanena santāpanaṭṭho. Amalanibbānārammaṇattā amalaṭṭho. Sampayuttamalābhāvena vimalaṭṭho. Ārammaṇakaraṇamalābhāve nimmalaṭṭho. Atha vā sotāpattimaggassa amalaṭṭho. Sakadāgāmianāgāmimaggānaṃ vimalaṭṭho. Arahattamaggassa nimmalaṭṭho. Atha vā sāvakamaggassa amalaṭṭho. Paccekabuddhamaggassa vimalaṭṭho. Sammāsambuddhamaggassa nimmalaṭṭho. Kilesavisamābhāvena samaṭṭho. ‘‘Sammā mānābhisamayā’’tiādīsu (ma. ni. 1.28; a. ni. 3.33; 5.200) viya kilesappahānaṭṭhena samayaṭṭho. Vikkhambhanatadaṅgasamucchedapaṭippassaddhinissaraṇasaṅkhātesu pañcasu vivekesu samucchedavivekattā vivekaṭṭho, vinābhāvaṭṭho. Nissaraṇaviveke nibbāne caraṇato vivekacariyaṭṭho. Pañcasu virāgesu samucchedavirāgattā virāgaṭṭho, virajjanaṭṭho. Nissaraṇavirāge nibbāne caraṇato virāgacariyaṭṭho. Pañcasu nirodhesu samucchedanirodhattā nirodhaṭṭho. Dukkhanirodhe nibbāne caraṇato nirodhacariyaṭṭho. Pariccāgapakkhandanavosaggattā vosaggaṭṭho. Ariyamaggo hi samucchedavasena kilesappahānato pariccāgavosaggo, ārammaṇakaraṇena nibbānapakkhandanato pakkhandanavosaggo ca. Vipassanā pana tadaṅgavasena kilesappahānato pariccāgavosaggo, tanninnabhāvena nibbānapakkhandanato pakkhandanavosaggo. Na so idha adhippeto. Vosaggabhāvena caraṇato vosaggacariyaṭṭho. Pañcasu vimuttīsu samucchedavimuttittā vimuttaṭṭho. Nissaraṇavimuttiyaṃ caraṇato vimutticariyaṭṭho.

十八种消除者悉依圣道释义。圣道生起时发出光亮，称明照者。以极明亮自照称自己明者。烦恼愤恚时，心中散发灾祸，称为忧悲者。无染清净的观念、对应无染称清净者。以正专注引发清净称洁净者。若专注于净处则称净现者。依佛法道理视为无染清净者，入流果是清净初果。再来反复果为清净中果。不还与阿拉汉果均为清净后果。又以断惑为平静者。到达断除烦恼之时为断者。依止放弃烦恼称放逸者。圣道与烦恼断除，分别由断除放弃与分别断除组成。智慧观照成五种离欲：出离独处、分别止息、灭断无染、斩断烦恼、放弃恒住。圣道为断除烦恼以除离与放逸为目标。特定断灭五戒障而得解脱称为胜利。生死超脱时称离者。依此无碍篙岭，故说为解脱通道。

Chandavīriyacittavīmaṃsāsaṅkhātesu catūsu iddhipādesu ekekaiddhipādavasena dasa dasa katvā caturiddhipādavasena chandaṭṭhādīni cattālīsa vissajjanāni niddiṭṭhāni. Kattukamyataṭṭho chandaṭṭho. Chandaṃ sīsaṃ katvā bhāvanārambhakāle mūlaṭṭho. Sahajātānaṃ patiṭṭhābhāvena pādaṭṭho. Padaṭṭhoti vā pāṭho. Iddhipādattā adhipatibhāvena padhānaṭṭho. Payogakāle ijjhanaṭṭho. Saddhāsampayogena adhimokkhaṭṭho. Vīriyasampayogena paggahaṭṭho. Satisampayogena upaṭṭhānaṭṭho. Samādhisampayogena avikkhepaṭṭho. Paññāsampayogena dassanaṭṭho. Paggahaṭṭho vīriyaṭṭho. Vīriyaṃ sīsaṃ katvā bhāvanārambhakāle mūlaṭṭho. Sayaṃ vīriyattā paggahaṭṭho. Cintanaṭṭhādiko cittaṭṭho. Cittaṃ sīsaṃ katvā bhāvanārambhakāle mūlaṭṭho. Upaparikkhanaṭṭho vīmaṃsaṭṭho. Vīmaṃsaṃ sīsaṃ katvā bhāvanārambhakāle mūlaṭṭho. Sayaṃ vīmaṃsattā dassanaṭṭho.

在欲念、精进、心念、定力四大考察中，各一成分简称「力支」，共四力，称四念住，组成共十四种消除者，依各力说明。欲力为渴望，欲望在修习初期为根基。生而具有、稳固根基为基础。力支中勤奋为努力之本。精进力以自努力为基础。心念以正念相合。定力以专注不拨。慧力以智慧显现。努力根基亦为勤勉之本。依自身努力具有抓握。计想之类为心支。心意根基在修行始发之处。对观察心、心力具初步检验功能。观念根基为智慧显现之处。

§17

17.Dukkhassa pīḷanaṭṭhotiādīni soḷasa vissajjanāni saccānaṃ tathalakkhaṇavasena niddiṭṭhāni. Dukkhadassaneneva pīḷanaṭṭho. Dukkhāyūhanasamudayadassanena saṅkhataṭṭho. Sabbakilesasantāpaharasusītalamaggadassanena santāpaṭṭho. Avipariṇāmadhammanirodhadassanena vipariṇāmaṭṭho. Samudayadassaneneva āyūhanaṭṭho. Samudayāyūhitadukkhadassanena nidānaṭṭho. Visaññogabhūtanirodhadassanena saññogaṭṭho. Niyyānabhūtamaggadassanena palibodhaṭṭho. Nirodhadassaneneva nissaraṇaṭṭho. Avivekabhūtasamudayadassanena vivekaṭṭho. Saṅkhatabhūtamaggadassanena asaṅkhataṭṭho. Visabhūtadukkhadassanena amataṭṭho. Maggadassaneneva niyyānaṭṭho. Nibbānasampattiyā ahetubhūtasamudayadassanena hetuṭṭho. Sududdasanirodhadassanena dassanaṭṭho. Kapaṇajanasadisadukkhadassanena uḷārakulasadiso ādhipateyyaṭṭho pātubhavatīti. Evaṃ taṃtaṃsaccadassanena tadaññasaccadassanena ca ekekassa saccassa cattāro cattāro lakkhaṇaṭṭhā vuttā.

第十七，关于苦的作用等十六种消释，依圣谛及真相表现分别归纳说明。痛苦的显现者为苦恒然存有；苦为集乘的显现者为有为恒然存有；断尽一切烦恼而至清凉正道的显现者为集灭恒然存有；无变无常法的灭尽显现者为无常恒然存有；集的显现者为生恒然存有；由集现苦的显现者为缘起恒然存有；由离别束缚而生的断灭显现者为缚恒然存有；由证悟正道而显现的觉醒恒然存有；由灭尽的显现者为离欲恒然存有；显现断灭正法者为解脱恒然存有；由无明未觉察集的显现者为分离恒然存有；由有为恒然正法显现者为无为恒然存有；由断尽苦显现者为无死恒然存有；由道的显现者为涅槃恒然存有；涅槃成就、无因的集的显现者为因恒然存有；难见断灭的显现者为现量恒然存有；犹如恶劣家族之苦的显现者为尊贵如王的恒然存有。以上如是依次讲解真谛显现，因此各种真谛依其显现各有四重真谛特征。

Tathaṭṭhādīni dvādasa vissajjanāni sabbadhammasaṅgāhakadvādasapadavasena niddiṭṭhāni. Tathaṭṭhoti yathāsabhāvaṭṭho. Anattaṭṭhoti attavirahitaṭṭho. Saccaṭṭhoti avisaṃvādanaṭṭho. Paṭivedhaṭṭhoti paṭivijjhitabbaṭṭho. Abhijānanaṭṭhoti abhijānitabbaṭṭho. Parijānanaṭṭhoti ñātatīraṇapariññāya parijānitabbaṭṭho. Dhammaṭṭhoti sabhāvadhāraṇādiattho. Dhātuṭṭhoti suññādiattho. Ñātaṭṭhoti jānituṃ sakkuṇeyyaṭṭho. Sacchikiriyaṭṭhoti sacchikātabbaṭṭho. Phassanaṭṭhoti ñāṇena phusitabbaṭṭho. Abhisamayaṭṭhoti paccavekkhaṇañāṇena abhisammāgantabbaṭṭho, ñāṇena paṭilabhitabbaṭṭho vā. Paṭilābhopi hi ‘‘atthābhisamayā dhīro’’tiādīsu (saṃ. ni. 1.130) viya abhisamayoti vuccati.

第十八，关于等法真相等十二种灭除，作为法之总集及十二支道次第分别归纳说明。如实相即俗相；无我则为无自我；真谛者为不传谬；显现者为应分别知；认识者为应了知；了解者为应明了；法者为体性持有等涵义；界者为空义；认识者为能够知晓；证实者为应证实；触知者依知见感触；入证者以反观智慧正确入证，或能达到智慧得获。实获亦称“义趣入证是智者”等，如圣典记载。

§18

18. Nekkhammādīni satta vissajjanāni upacārajjhānavasena niddiṭṭhāni. Nekkhammanti kāmacchandassa paṭipakkho alobho. Ālokasaññāti thinamiddhassa paṭipakkhe ālokanimitte saññā. Avikkhepoti uddhaccassa paṭipakkho samādhi. Dhammavavatthānanti vicikicchāya paṭipakkhaṃ ñāṇaṃ. Ñāṇanti avijjāya paṭipakkhaṃ ñāṇaṃ. Pāmojjanti aratipaṭipakkhā pīti. Paṭhamajjhānādīni aṭṭha vissajjanāni rūpārūpasamāpattivasena niddiṭṭhāni. Heṭṭhā pana rūpasamāpattianantaraṃ rūpajjhānasambandhena cattāro brahmavihārā niddiṭṭhā.

第十八，关于断除等七种修心凉法者，作为近行禅定分别论述。断除即离欲无贪；内明识为离昏沉以光明缘起念觉知；不散乱即离掉举躁动而生定；法实理日性知别为离怀疑；智慧为离无明；喜悦为离恶趣；前禅等八种修次，依色色相境界分别论述。下述乃色禅入相后，依色禅相关分别修行四梵行。

Aniccānupassanādīni lokuttaramaggassa pubbabhāge aṭṭhārasamahāvipassanāvasena niddiṭṭhāni. Heṭṭhā pana rūpādīhi yojanūpagā satta anupassanā eva vuttā, idha pana sabbāpi vuttā. Kalāpasammasanaudayabbayānupassanā kasmā na vuttāti ce? Tāsaṃ dvinnaṃ vasena aniccānupassanādīnaṃ sijjhanato imāsu vuttāsu tā dvepi vuttāva honti, aniccānupassanādīhi vā vinā tāsaṃ dvinnaṃ appavattito imāsu vuttāsu tā dvepi vuttāva honti. Khayānupassanāti paccuppannānaṃ rūpakkhandhādīnaṃ bhaṅgadassanañāṇañca taṃtaṃkhandhabhaṅgadassanānantaraṃ tadārammaṇacittacetasikabhaṅgadassanañāṇañca. Vayānupassanāti paccuppannānaṃ khandhānaṃ bhaṅgadassanānantaraṃ tadanvayeneva atītānāgatakhandhānaṃ bhaṅgadassanañāṇaṃ. Vipariṇāmānupassanāti tasmiṃ bhaṅgasaṅkhāte nirodhe adhimuttattā, atha sabbepi atītānāgatapaccuppannā khandhā vipariṇāmavantoti sabbesaṃ vipariṇāmadassanañāṇaṃ. Animittānupassanāti evaṃ sabbasaṅkhārānaṃ vipariṇāmaṃ disvā aniccato vipassantassa aniccānupassanāva niccanimittapajahanavasena niccanimittābhāvā animittānupassanā nāma hoti. Appaṇihitānupassanāti aniccānupassanānantaraṃ pavattā dukkhānupassanāva sukhapatthanāpajahanavasena paṇidhiabhāvā appaṇihitānupassanā nāma hoti.

关于无常观等十八种大观法，作为出世间正观修持次第并依次详细说明。下文则有关与色及诸有支相连接的七种观法，此处虽列出七种，然皆说皆兼具。关于微粒集合出现消亡观，为何未单独说明？由于无常观诸法现前状态有两种区别，一为生起便是无常观，二为无常观若不具此二者则非无常观。由破坏无常观，即切断现起色蕴等见分别及此时心境观察切断，称为灭观。由岁灭观即为现起灭法，依其相对连续状况观称无常灭观。无常灭之后，诸有皆变故称景灭观。无相观即是见一切有为法之变彼时无常观者，因诸现行皆无常，而破除恒常错见，故名无相观。非强观为无常观之继，出现苦观修时乐灭灭故名非强观。

Suññatānupassanāti dukkhānupassanānantaraṃ pavattā anattānupassanāva attābhinivesapajahanavasena attasuññatādassanato suññatānupassanā nāma hoti. Adhipaññādhammavipassanāti evaṃ saṅkhārānaṃ bhaṅgaṃ passitvā passitvā aniccādito vipassantassa saṅkhārāva bhijjanti, saṅkhārānaṃ maraṇaṃ na añño koci atthīti bhaṅgavasena suññataṃ gahetvā pavattā vipassanā. Sā hi adhipaññā ca dhammesu ca vipassanāti katvā adhipaññādhammavipassanāti vuccati. Yathābhūtañāṇadassananti bhaṅgaṃ disvā disvā ‘‘sabhayā saṅkhārā’’ti pavattaṃ bhayatupaṭṭhānañāṇaṃ. Ādīnavānupassanāti bhayatupaṭṭhānavasena uppannaṃ sabbabhavādīsu ādīnavadassanañāṇaṃ. ‘‘Yā ca bhayatupaṭṭhāne paññā yañca ādīnave ñāṇaṃ yā ca nibbidā, ime dhammā ekatthā, byañjanameva nāna’’nti (paṭi. ma. 1.227) vacanato bhayatupaṭṭhānādīnavānupassanāsu vuttāsu nibbidānupassanā idhāpi vuttāva hoti. Ādito catutthaṃ katvā vuttattā panidha na vuttā. Paṭisaṅkhānupassanāti muñcitukamyatāñāṇavasena uppannaṃ muñcanassa upāyakaraṇaṃ paṭisaṅkhānupassanāsaññitaṃ aniccadukkhānattānupassanāñāṇaṃ. ‘‘Yā ca muñcitukamyatā yā ca paṭisaṅkhānupassanā yā ca saṅkhārupekkhā, ime dhammā ekatthā, byañjanameva nāna’’nti (paṭi. ma. 1.227) vacanato paṭisaṅkhānupassanāya vuttāya muñcitukamyatāsaṅkhārupekkhāñāṇāni vuttāneva honti. Vivaṭṭanānupassanāti anulomañāṇavasena uppannaṃ gotrabhuñāṇaṃ. Anulomañāṇena gotrabhuñāṇassa sijjhanato gotrabhuñāṇe vutte anulomañāṇaṃ vuttameva hoti. Evañhi aṭṭhārasannaṃ mahāvipassanānaṃ paṭipāṭi vuccamānā pāḷiyā sameti. Vuttañhi indriyakathāyaṃ –

空观乃是苦观之后出现、无我观继起，除去我执的空义显现，称为空观。胜智法观是反复见诸行法破坏而产生之智慧，以行灭观为核心观想死亡无他义，皆取空义，继为观。此为胜智慧及法观，合称胜智法观。如实知见是观破坏时常执“诸行无我”而生起畏惧现量智。危害观乃灾难现量智。此三相共起，一起见观的现量是危害无碍观。卧视观则是依放逸眠倦而生明知观。四重已讲所总结有十八种大观修法。经文中论及五根禅时，初禅中五根皆休止，次禅中亦复休止。

‘‘Pubbabhāge pañcahindriyehi paṭhamajjhānavasena pañcindriyāni nissaṭāni honti, paṭhame jhāne pañcahindriyehi dutiyajjhānavasena pañcindriyāni nissaṭāni hontī’’ti (paṭi. ma. 1.192) –

【续上文】“在初禅中，身体五根皆休止；在次禅中，身体五根亦当休止”，经文如是说。

Ādinā nayena yāva arahattaphalā uttaruttaripaṭipāṭiyā indriyāni vuttāni. Tasmā aṭṭhārasa mahāvipassanā yathāvuttakkamena pāḷiyā yujjanti. Visuddhimagge pana –

依止初法之引导，至于阿拉汉果的渐进相续实践，所指官根皆已述及。故此十八种大般观，应如实依巴利文所言相应修习。在清净道中则有——

‘‘Khayānupassanāti ghanavinibbhogaṃ katvā aniccaṃ khayaṭṭhenāti evaṃ khayaṃ passato ñāṇaṃ. Vipariṇāmānupassanāti rūpasattakaarūpasattakādivasena taṃ taṃ paricchedaṃ atikkamma aññathā pavattidassanaṃ. Uppannassa vā jarāya ceva maraṇena ca dvīhākārehi vipariṇāmadassanaṃ. Yathābhūtañāṇadassananti sapaccayanāmarūpapariggaho’’ti (visuddhi. 2.850) –

所谓「灭观察」，乃是修成凝密而超越一切之境界，认为无常已尽的观察视为「灭见」，由此见知灭尽。所谓「变异观察」，则是透过色之存在及各类色之存在等分别分别，超越各别部分，观察现象的差异变化。对所生起的老与死，以双重形态观察其变异。此即所谓真实知见的显现，是由因缘名色的成就所照见。」（清净道论第2卷850页）

Vuttaṃ. Taṃ tāya pāḷiyā viruddhaṃ viya dissati. Vivaṭṭanānupassanāti saṅkhārupekkhā ceva anulomañcāti vuttaṃ. Tañca pāḷiyā viruddhaṃ viya dissati. Cariyākathāyañhi –

此说据传，但与巴利文所示相悖。所谓「扩展观照」，乃包含对行蕴持平观照，亦说其为顺缘相应。然此亦与巴利文所示不合。就修习轨迹而言——

‘‘Aniccānupassanatthāya āvajjanakiriyābyākatā viññāṇacariyā. Aniccānupassanā ñāṇacariyā…pe… paṭisaṅkhānupassanatthāya āvajjanakiriyābyākatā viññāṇacariyā. Paṭisaṅkhānupassanā ñāṇacariyā’’ti (paṭi. ma. 1.71) –

「为达无常观照，发起诱导法的行为称为意识的实修。无常观照乃是一种智慧的实修……又为达回返观照，亦由诱导法而起之意识之实修。回返观照即是智慧的实修。」（相应部大本第1卷71页）

Yassa yassa ñāṇassa visuṃ visuṃ āvajjanaṃ labbhati, tassa tassa visuṃ visuṃ āvajjanaṃ vuttaṃ. Vivaṭṭanānupassanāya pana āvajjanaṃ avatvāva ‘‘vivaṭṭanānupassanā ñāṇacariyā’’ti vuttaṃ. Yadi saṅkhārupekkhānulomañāṇāni vivaṭṭanānupassanā nāma siyuṃ, tadāvajjanasambhavā tadatthāya ca āvajjanaṃ vadeyya, na ca tadatthāya āvajjanaṃ vuttaṃ. Gotrabhuñāṇassa pana visuṃ āvajjanaṃ natthi anulomāvajjanavīthiyaṃyeva uppattito. Tasmā vivaṭṭanānupassanatthāya āvajjanassa avuttattā gotrabhuñāṇameva ‘‘vivaṭṭanānupassanā’’ti yujjati.

每一智慧皆有其明晰明辨的诱导法，此即各自之明晰诱导法。至于扩展观照，其诱导法虽被弃而称为「扩展观照智慧的实修」。若观行蕴持平顺缘智慧称为扩展观照，则必有对应之诱导法，然并非巴利经文所称。至于家属智慧则无明晰诱导法，乃仅顺缘诱导之别起故。故以扩展观照为名的诱导缺失，专指家属智慧故而称之。

§19

19.Sotāpattimaggādīni aṭṭha vissajjanāni lokuttaramaggaphalavasena niddiṭṭhāni. Sotassa āpajjanaṃ sotāpatti, sotāpatti eva maggo sotāpattimaggo. Sotāpattiyā phalaṃ sotāpattiphalaṃ, samāpajjīyatīti samāpatti, sotāpattiphalameva samāpatti sotāpattiphalasamāpatti. Paṭisandhivasena sakiṃyeva imaṃ lokaṃ āgacchatīti sakadāgāmī, tassa maggo sakadāgāmimaggo. Sakadāgāmissa phalaṃ sakadāgāmiphalaṃ. Paṭisandhivaseneva kāmabhavaṃ na āgacchatīti anāgāmī, tassa maggo anāgāmimaggo. Anāgāmissa phalaṃ anāgāmiphalaṃ. Kilesehi ārakattā, kilesārīnaṃ hatattā, saṃsāracakkassa arānaṃ hatattā, pāpakaraṇe rahābhāvā, paccayādīnaṃ arahattā arahaṃ, arahato bhāvo arahattaṃ. Kiṃ taṃ? Arahattaphalaṃ. Arahattassa maggo arahattamaggo. Arahattameva phalaṃ arahattaphalaṃ.

十九、从入流果道始计，八种决断均已在世外道果中示现。入流就是超越流失，入流就是道，入流道即入流果。入流果即果报，成就便称为完成，完成即入流道，入流果即为入流道之成果。因果往返故称为应供，初果应供者即应供果。应果的果报就是应果，故称为应果果报。与之对应者便是应供果的达成。由于果报转生进入此世，称为有余流入者；有余流入者其道即有余流入道。有余流入者的果位即有余流入果。果报循环不复进入欲界故称无余流入者，其道称无余流入道。无余流入者的果位即无余流入果。彼等因不净烦恼的消灭、染污的断除、轮回因缘的消灭、恶业作意隐蔽、缘起所缘的断尽，称为阿拉汉；阿拉汉的果位便是阿拉汉果。此为何？即阿拉汉果。阿拉汉之道便是阿拉汉道；阿拉汉此果便是阿拉汉果。

‘‘Adhimokkhaṭṭhena saddhindriya’’ntiādīni ‘‘tathaṭṭhena saccā’’tipariyantāni tettiṃsa vissajjanāni niddiṭṭhāni. Heṭṭhā ‘‘saddhindriyassa adhimokkhaṭṭho’’tiādīhi tettiṃsāya vissajjanehi samānāni. Kevalañhi tattha dhammehi atthā niddiṭṭhā, idha atthehi dhammā niddiṭṭhāti ayaṃ viseso. ‘‘Avikkhepaṭṭhena samatho’’tiādīnañca catunnaṃ vissajjanānaṃ heṭṭhā ‘‘samathassa avikkhepaṭṭho’’tiādīnañca catunnaṃ vissajjanānaṃ viseso vuttanayeneva veditabbo.

“以意乐为支配的闻根”等谓语，统称为“如实”的三十三种放下之法，各有详细示现。以下“闻根支配”诸谓，与这三十三种放下相同。只有借由这些法理之教义说明义项，此处特有之意。诸法中“无乱之定”诸谓四种放下中，更有“安定定无乱”等四种放下，其区别应依所述之教法而知。

Saṃvaraṭṭhenātiādīni aṭṭha vissajjanāni sīlādibalapariyosānadhammavasena niddiṭṭhāni. Sīlavisuddhīti suparisuddhapātimokkhasaṃvarādicatubbidhaṃ sīlaṃ dussīlyamalavisodhanato. Cittavisuddhīti saupacārā aṭṭha samāpattiyo. Cittasīsena hettha samādhi vutto. So cittamalavisodhanato cittavisuddhi. Diṭṭhivisuddhīti nāmarūpānaṃ yathāsabhāvadassanaṃ sattadiṭṭhimalavisodhanato diṭṭhivisuddhi. Muttaṭṭhenāti tadaṅgavasena upakkilesato vimuttaṭṭhena ārammaṇe ca adhimuttaṭṭhena. Vimokkhoti tadaṅgavimokkho. Paṭivedhaṭṭhena vijjāti pubbenivāsānussatiñāṇaṃ purimabhavapaṭivedhaṭṭhena vijjā, dibbacakkhuñāṇaṃ sattānaṃ cutūpapātapaṭivedhaṭṭhena vijjā, āsavānaṃ khaye ñāṇaṃ saccapaṭivedhaṭṭhena vijjā. Paṭivedhaṭṭhenāti jānanaṭṭhena. Pariccāgaṭṭhena vimuttīti yaṃ yaṃ pariccattaṃ, tato tato vimuttattā phalavimutti. Samucchedaṭṭhena khaye ñāṇanti kilesasamucchindanatthena kilesakkhayakare ariyamagge ñāṇaṃ. Paṭippassaddhaṭṭhena anuppāde ñāṇanti maggakiccasaṅkhātapayogapaṭippassaddhattā paṭisandhivasena anuppādabhūte taṃtaṃmaggavajjhakilesānaṃ anuppādapariyosāne uppanne ariyaphale ñāṇaṃ.

“依法持守”等八种放下，因戒力成就而示现。戒净即以清净、善净的戒律持守为基，远离恶行与不净。心净是指八种正行成就，心的正住对应三昧。此是由除净内心烦乱方显心净。见净则是名色依实相所显的七种见净。解脱则是由支解烦恼义上的心法解脱及了脱对象的清净。解脱为烦恼的停断。洞彻指识分别先世过往之智，及天眼识诸众生生死轮回之智，三毒断灭之智，谛义证判之智。洞彻即由认识而生。由舍离境界而得解脱，舍去即解脱故。断灭智为断烦恼之圣道智。寂静智因断除道之所集而寂静，令烦恼不生，又因烦恼不生故，圣果智随之生起。

§20

20.Chando mūlaṭṭhenātiādīni nava vissajjanāni ariyamaggassa ādimajjhapariyosānavasena niddiṭṭhāni. Chando mūlaṭṭhenāti kusalānaṃ dhammānaṃ kattukamyatāchando paṭipattiyā ca nipphattiyā ca mūlattā mūlaṭṭhena. Manasikāro samuṭṭhānaṭṭhenāti yonisomanasikāro sabbakusaladhamme samuṭṭhāpetīti samuṭṭhānaṭṭhena. Phasso samodhānaṭṭhenāti yasmā taṇhāya visesena vedanā padhānakāraṇaṃ, taṇhā ca pahīyamānā visesena vedanāya pariññātāya pahīyati, tassā ca vedanāya phassova padhānakāraṇaṃ, tasmiṃ pariññāte vedanā pariññātā hoti, tasmā sattasu abhiññeyyavatthūsu phasso paṭhamaṃ vutto. So ca tikasannipātasaṅkhātassa attano kāraṇassa vasena paveditattā ‘‘tikasannipātapaccupaṭṭhāno’’ti vuttattā samodhānaṭṭhena abhiññeyyo. Keci pana ‘‘ñāṇaphasso phasso’’ti vadanti.

二十、“勤根”为根源之九种放下，涵盖圣道初中终等境界。“勤根”指善法之为作意和实际行持所根本。“久远之念”是善法的正念馀境产生。觸根以覺處中心起触为，是因渴爱而导致受身为缘，感受惟有断渴爱时方了知，触于此时为所谓最初触，亦此故由三集相因个体缘故，称为“三集（触）相依”能所，并以此为发展觉的本起可证。也有人称之为“智慧触”。

Yasmā pana vedanā cittacetasike attano vase vattāpayamānā tattha samosarati pavisati, cittasantānameva vā pavisati, tasmā samosaraṇaṭṭhena abhiññeyyāti vuttā. Keci pana ‘‘sabbānipi pariññeyyāni vedanāsu samosaranti, vedanāsu pariññātāsu sabbaṃ taṇhāvatthu pariññātaṃ hoti. Taṃ kissa hetu? Vedanāpaccayā hi sabbāpi taṇhā. Tasmā vedanā samosaraṇaṭṭhena abhiññeyyā’’ti vadanti. Yasmā sabbagopānasīnaṃ ābandhanato kūṭāgārakaṇṇikā viya cittacetasikānaṃ sampiṇḍanato samādhi kusalānaṃ dhammānaṃ pamukho hoti jeṭṭhako, tasmā samādhi pamukhaṭṭhenāti vuttaṃ. Pāmukhaṭṭhenātipi pāṭho. Yasmā samathavipassanaṃ bhāventassa ārammaṇūpaṭṭhānādhipati hoti sati, satiyā upaṭṭhite ārammaṇe sabbepi kusalā dhammā sakaṃ sakaṃ kiccaṃ sādhenti, tasmā sati ādhipateyyaṭṭhenāti vuttaṃ. Paññā taduttaraṭṭhenāti ariyamaggapaññā tesaṃ kusalānaṃ dhammānaṃ uttaraṭṭhena seṭṭhaṭṭhena abhiññeyyā. Atha vā tato kilesehi, saṃsāravaṭṭato vā uttarati samatikkamatīti taduttarā, tassā attho taduttaraṭṭho. Tena taduttaraṭṭhena. Tatuttaraṭṭhenātipi pāṭho, tato uttaraṭṭhenāti attho. Vimutti sāraṭṭhenāti phalavimutti aparihānivasena thirattā sāro, taṃ atikkamitvā aññassa pariyesitabbassa abhāvatopi sāro. Sā vimutti tena sāraṭṭhena abhiññeyyā. Amatogadhaṃ nibbānanti natthi etassa maraṇasaṅkhātaṃ matanti amataṃ, kilesavisapaṭipakkhattā agadantipi amataṃ , sacchikiriyāya sattānaṃ patiṭṭhābhūtanti ogadhaṃ, saṃsāradukkhasantibhūtattā nibbutanti nibbānaṃ, natthettha taṇhāsaṅkhātaṃ vānantipi nibbānaṃ. Taṃ sāsanassa niṭṭhābhūtattā pariyosānaṭṭhena abhiññeyyaṃ. Evaṃ imasmiṃ abhiññeyyaniddese sattasahassāni sattasatāni cattālīsañca vissajjanāni honti.

又因感受隐匿藏于心识，因而能分别传入或乃至蕴藏心识中，以此为感受进入故谓之相应知。有些则说，所有受都是可了知的，诸所有受中烦恼之根皆已了知，此故因感受入口得以认识。又因色心合和而生之聚合力量，令三摩地成为善法所主导，故称三摩地为首。此中又有首诠。修止观法中念为所缘之主，念住处熟时，诸善法各自成就其力，故念称为主宰。智慧则为圣道最上智慧，是善法最高而可证知之理。若遇染污或轮回之陷，能超越及断除之谓，此谓超越之理。以此超越为理。自由涅槃为圣果，实相不变之真髓，越此更无可求者，即使无余处证亦是实髓。依此自由成就洞见。涅槃非指于有终之死后，而为断除烦恼毒害的无上实相；证实中众生安立不失之究竟，什无渴爱闢灭。涅槃即此法教圆满终结后所证明显。于此可知，如许多千数有四十八种放下皆可证。

Idāni tesaṃ evaṃ niddiṭṭhānaṃ dhammānaṃ ‘‘ye ye dhammā abhiññātā, te te dhammā ñātā hontī’’ti nigamanaṃ karoti, tassa abhimukhaṃ katvā ñātā hontīti adhippāyo. Taṃñātaṭṭhena ñāṇanti tesaṃ vuttappakārānaṃ dhammānaṃ jānanaṭṭhena ñāṇaṃ. Pajānanaṭṭhena paññāti pakārato jānanaṭṭhena paññā. Tena vuccatītiādito pucchitapucchā nigametvā dassitā. Tena kāraṇena ‘‘ime dhammā abhiññeyyāti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇa’’nti vuccatīti atthoti.

今上述种种已示诸法，结论为“凡能证知诸法者，皆为所知”，这是归结意旨。其前已说“以证知为立”，证得诸法智慧即为知。由知生智，以智为称谓，故称之等。由此成就所谓“能知诸法为听闻觉者”，此乃慧学之义。

Saddhammappakāsiniyā paṭisambhidāmaggaṭṭhakathāya · 《正法阐明》——《无碍解道注疏》。

Abhiññeyyaniddesavaṇṇanā niṭṭhitā. · 应直接了知分别之注释已毕。

Pariññeyyaniddesavaṇṇanā应遍知分别之注释。

§21

21. Pariññeyyaniddese kiñcāpi pariññāsaddena ñātapariññā, tīraṇapariññā, pahānapariññāti tisso pariññā saṅgahitā. Heṭṭhā ‘‘abhiññeyyā’’ti ñātapariññāya vuttattā upari ‘‘pahātabbā’’ti pahānapariññāya vuttattā tīraṇapariññāva idha adhippetā. Phasso sāsavo upādāniyoti āsavānañceva upādānānañca paccayabhūto tebhūmakaphasso. Sopi hi attānaṃ ārammaṇaṃ katvā pavattamānehi saha āsavehīti sāsavo, ārammaṇabhāvaṃ upagantvā upādānasambandhanena upādānānaṃ hitoti upādāniyo. Yasmā phasse tīraṇapariññāya pariññāte phassamukhena sesāpi arūpadhammā tadanusārena ca rūpadhammā pariññāyanti, tasmā ekova phasso vutto. Evaṃ sesesupi yathāyogaṃ yojetabbaṃ.

二十一、于了解之结语中，有“所知、究竟知、舍知”三种共摄知见。下文“能知”指导“舍弃”以达究竟知。触即是行、染烦恼及业执着之缘。又因烦恼连结以烦恼所缘相随生故。能知触之虽属于同类教理，且众缘包括色法和非色法，故称为一触。如此破碎余法应随缘合成。

Nāmanti cattāro khandhā arūpino nibbānañca. Rūpanti cattāri ca mahābhūtāni catunnañca mahābhūtānaṃ upādāyarūpāni catuvīsati. Cattāro khandhā namanaṭṭhena nāmaṃ. Te hi ārammaṇābhimukhā namanti. Sabbampi nāmanaṭṭhena nāmaṃ. Cattāro hi khandhā ārammaṇe aññamaññaṃ nāmenti, nibbānaṃ ārammaṇādhipatipaccayatāya attani anavajjadhamme nāmeti. Santativasena sītādīhi ruppanaṭṭhena rūpaṃ. Ruppanaṭṭhenāti kuppanaṭṭhena. Santativipariṇāmavasena hi sītādīhi ghaṭṭanīyaṃ dhammajātaṃ rūpanti vuccati. Idha pana nāmanti lokikameva adhippetaṃ, rūpaṃ pana ekantena lokikameva.

名者，有四蕴、无色蕴及涅槃。色者即四大与四大之生色。色之构成有二十四种成分。四蕴以名称为分别指称，盖因四蕴皆向对象，即缘境，故名为「名」。一切法均由名称分别称谓。四蕴中相互由不同缘境而得名，涅槃因依止缘境且自性清净，故无名称。整体虽为冷等诸色，亦名为色。色名称谓者，即冷等非恒定的色相。因随因缘变化，冷等诸色为法所生的色，故称色。此中名称为世俗所用，色则独属世俗范畴。

Tisso vedanāti sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Tā lokikā eva. Āhārāti paccayā. Paccayā hi attano phalaṃ āharantīti āhārā. Kabaḷīkāro āhāro phassāhāro manosañcetanāhāro viññāṇāhāroti cattāro. Vatthuvasena kabaḷīkātabbattā kabaḷīkāro , ajjhoharitabbattā āhāro. Odanakummāsādivatthukāya ojāyetaṃ nāmaṃ. Sā hi ojaṭṭhamakarūpāni āharatīti āhāro. Cakkhusamphassādiko chabbidho phasso tisso vedanā āharatīti āhāro. Manaso sañcetanā, na sattassāti manosañcetanā yathā cittekaggatā. Manasā vā sampayuttā sañcetanā manosañcetanā yathā ājaññaratho. Tebhūmakakusalākusalacetanā. Sā hi tayo bhave āharatīti āhāro. Viññāṇanti ekūnavīsatibhedaṃ paṭisandhiviññāṇaṃ. Tañhi paṭisandhināmarūpaṃ āharatīti āhāro. Upādānakkhandhāti upādānagocarā khandhā, majjhapadalopo daṭṭhabbo. Upādānasambhūtā vā khandhā upādānakkhandhā yathā tiṇaggi thusaggi. Upādānavidheyyā vā khandhā upādānakkhandhā yathā rājapuriso. Upādānappabhavā vā khandhā upādānakkhandhā yathā puppharukkho phalarukkho. Upādānāni pana kāmupādānaṃ diṭṭhupādānaṃ sīlabbatupādānaṃ attavādupādānanti cattāri. Atthato pana bhusaṃ ādānanti upādānaṃ. Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandhoti pañca.

感受有三，谓乐受、苦受与不苦不乐受，此亦为世俗所知。业食为因，因以引出自身果报，故称为食。食有四种：粗重食为触食，心行为食为心意食，识为识食，感受为感受食。以种类说，应调伏者为粗重食，应摄持者为食。名为『奥沾库玛萨』等质料所生之力，即为食。眼接触即六种接触与三种感受，此亦为食。心意有意，不是自我，心意或依心而现为心意，如有心共集。三有诸善恶意为食，故食也。识有十九种差别，称续识，以续识摄取名色，故为食。五蕴中依止执持者为取蕴，属中位之所当见。由执着故有执取蕴，如草类、树类。由执取而生之蕴，称为执取蕴，如王者之身。由执着所生者，亦名执取蕴，如花木果实。执取分为欲执取、见执取、戒律执取、自我见执取四种。究意而言，摄取乃贪取也。执取有五：色执取蕴、受执取蕴、想执取蕴、行执取蕴、识执取蕴。

Cha ajjhattikāni āyatanānīti cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ.

所谓内处有六，谓眼处、耳处、鼻处、舌处、身处、意处。

Satta viññāṇaṭṭhitiyoti katamā satta? Vuttañhetaṃ bhagavatā –

所谓七识立者，何谓七？世尊说曰：

‘‘Santi, bhikkhave (a. ni. 7.44; dī. ni. 3.332), sattā nānattakāyā nānattasaññino. Seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṃ paṭhamā viññāṇaṭṭhiti.

「是的，比库，诸众生有不同身形与不同心识，如人有者，有诸天有者，有地狱众生。此谓第一识立。

‘‘Santi, bhikkhave, sattā nānattakāyā ekattasaññino. Seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṃ dutiyā viññāṇaṭṭhiti.

「是的，比库，诸众生虽形体不同，然心识却同一，如诸天界住梵身者，乃第一识立之后。此谓第二识立。」

‘‘Santi, bhikkhave, sattā ekattakāyā nānattasaññino. Seyyathāpi devā ābhassarā. Ayaṃ tatiyā viññāṇaṭṭhiti.

比库们，有七种众生心身内观不同感知之境。犹如光明灿烂的天人，此为第三识所依处。

‘‘Santi, bhikkhave, sattā ekattakāyā ekattasaññino. Seyyathāpi devā subhakiṇhā. Ayaṃ catutthā viññāṇaṭṭhiti.

比库们，有七种众生心身内观一相之境。犹如色泽鲜明的天人，此为第四识所依处。

‘‘Santi, bhikkhave, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. Ayaṃ pañcamī viññāṇaṭṭhiti.

比库们，有七种众生尽断色相知觉，断绝烦恼感受之境，而对于不同感知则不注意，心不执着，称为“无边空”，属于空界处所依从境界，此为第五识所依处。

‘‘Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanūpagā. Ayaṃ chaṭṭhā viññāṇaṭṭhiti.

比库们，有七种众生尽断空界处所依境界，称为“无边识”，属于识界所依从境界，此为第六识所依处。

‘‘Santi , bhikkhave, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. Ayaṃ sattamī viññāṇaṭṭhiti. Imā kho, bhikkhave, satta viññāṇaṭṭhitiyo’’ti (a. ni. 7.44; dī. ni. 3.332).

比库们，有七种众生尽断识界所依境界，称为“无所有”，属于无所有处所依从境界，此为第七识所依处。这即是七识所依处。

Viññāṇaṭṭhitiyoti paṭisandhiviññāṇassa ṭhānāni saviññāṇakā khandhā eva. Tattha seyyathāpīti nidassanatthe nipāto. Manussāti aparimāṇesupi cakkavāḷesu aparimāṇānaṃ manussānaṃ vaṇṇasaṇṭhānādivasena dvepi ekasadisā natthi. Yepi vaṇṇena vā saṇṭhānena vā sadisā honti, tepi ālokitavilokitādīhi visadisāva honti, tasmā nānattakāyāti vuttā. Paṭisandhisaññā pana nesaṃ tihetukāpi duhetukāpi ahetukāpi hoti, tasmā nānattasaññinoti vuttā. Ekacce ca devāti cha kāmāvacaradevā. Tesu hi kesañci kāyo nīlo hoti, kesañci pītakādivaṇṇo, saññā pana nesaṃ tihetukāpi duhetukāpi hoti, ahetukā na hoti. Ekacce ca vinipātikāti catuapāyavinimuttā punabbasumātā yakkhinī, piyaṅkaramātā, phussamittā, dhammaguttāti evamādayo aññe ca vemānikā petā. Etesañhi odātakāḷamaṅguracchavisāmavaṇṇādivasena ceva kisathūlarassadīghavasena ca kāyo nānā hoti, manussānaṃ viya tihetukadvihetukāhetukavasena saññāpi. Te pana devā viya na mahesakkhā, kapaṇamanussā viya appesakkhā dullabhaghāsacchādanā dukkhapīḷitā viharanti. Ekacce kāḷapakkhe dukkhitā juṇhapakkhe sukhitā honti, tasmā sukhasamussayato vinipatitattā vinipātikāti vuttā. Ye panettha tihetukā, tesaṃ dhammābhisamayopi hoti piyaṅkaramātādīnaṃ viya.

所谓识所依处，即续识所依赖之处所，乃五蕴中具识蕴。此处以示例方式说“犹如”，说明因缘。所谓人间，世间无量无边，但无论从色彩、色相、构造，均无两物完全相同。即使颜色形态相似者，也因光照视角等差异各异，故称为不同身。续识感知中，此差异引发三因缘：有因、有无因、有无缘故，故称为“不同感知”。部分天人中，有六欲界天人；其中部分体毛呈黑色，部分毛色黄色等，彼此对自相也生因缘；原因皆由其业。又有四恶趣中死后轮回复存鬼道者，如食尸鬼、母鬼、恶鬼、恶趣天等，其形体色彩变化多端，如黑、青、黄、杂色，因苦乐状态而异，此续识感知亦复如是。彼诸天虽非大力天，但其感知之境极其细微而难被普通人察觉，常受烦恼所扰。有者于黑夜之苦时忧恼，在明朗时安乐，故称为“苦乐缘生”的死后形态。此诸因缘悉皆能影响续识所依之境界，如同善行之母等。

Brahmakāyikāti brahmapārisajjabrahmapurohitamahābrahmāno. Paṭhamābhinibbattāti te sabbepi paṭhamajjhānena nibbattā. Brahmapārisajjā pana parittena, brahmapurohitā majjhimena, kāyo ca tesaṃ vipphārikataro hoti. Mahābrahmāno paṇītena, kāyo pana nesaṃ ativipphārikataro hoti. Iti te kāyassa nānattā, paṭhamajjhānavasena saññāya ekattā nānattakāyā ekattasaññinoti vuttā. Yathā ca te, evaṃ catūsu apāyesu sattā. Nirayesu hi kesañci gāvutaṃ, kesañci aḍḍhayojanaṃ , kesañci tigāvutaṃ attabhāvo hoti, devadattassa pana yojanasatiko jāto. Tiracchānesupi keci khuddakā honti, keci mahantā. Pettivisayesupi keci saṭṭhihatthā keci asītihatthā honti keci suvaṇṇā keci dubbaṇṇā. Tathā kālakañcikā asurā. Apicettha dīghapiṭṭhikā petā nāma saṭṭhiyojanikāpi honti, saññā pana sabbesampi akusalavipākāhetukāva hoti. Iti apāyikāpi ‘‘nānattakāyā ekattasaññino’’ti saṅkhaṃ gacchanti.

所谓梵天身者，即是梵净众生、梵所护卫及大梵天。初生起者，乃指他们皆由第一禅定而生。梵净者是外护，梵所护卫则居中身，而他们的身体则较之前者分化更显明显。大梵天者纯净清净，身体较前者更甚分化。由此观之，其身虽各异，但以第一禅定所生的色心观为一体，谓之身虽异而心观为一。正如此身，在四恶趣众生亦如是。地狱众生中，或长一臂，或半两由旬，或三臂长，自身状态各异。天道中有身长百由旬者。畜生道中有些小者，有些大者。饿鬼界中有六十肘、也有七十肘的，有黄金色，有暗黑色。阿修罗亦是如此。又如地狱中长皮者谓之长皮饿鬼，身长可达六十由旬，但心识皆为诸不善之因所成。诸恶趣众生也同被统称为“身异心一”。

Ābhassarāti daṇḍaukkāya acci viya etesaṃ sarīrato ābhā chijjitvā chijjitvā patantī viya sarati visaratīti ābhassarā. Tesu pañcakanaye dutiyatatiyajjhānadvayaṃ parittaṃ bhāvetvā uppannā parittābhā nāma honti, majjhimaṃ bhāvetvā uppannā appamāṇābhā nāma honti, paṇītaṃ bhāvetvā uppannā ābhassarā nāma honti. Idha pana ukkaṭṭhaparicchedavasena sabbeva te gahitā. Sabbesañhi tesaṃ kāyo ekavipphārova hoti, saññā pana avitakkavicāramattā ca avitakkaavicārā cāti nānā.

所谓光耀者，是指如同火焰光影从其身体燃烧分散，发出炽烈光辉。于彼五色禅中修习第二、第三禅，并成就外缘光辉者名为外围之光；修习中禅者所生中等光；修持最上者所现为最纯极光。其修法即定割断世间烦恼。此诸众身虽内在有变动，惟心所识仅限于无思无伪，故称为各相不同。

Subhakiṇhāti subhena vokiṇṇā vikiṇṇā, subhena sarīrappabhāvaṇṇena ekagghanāti attho. Etesañhi na ābhassarānaṃ viya chijjitvā chijjitvā pabhā gacchatīti. Catukkanaye tatiyassa, pañcakanaye catutthassa parittamajjhimapaṇītassa jhānassavasena parittasubhaappamāṇasubhasubhakiṇhā nāma hutvā nibbattanti. Iti sabbepi te ekattakāyā ceva catutthajjhānasaññāya ekattasaññino cāti veditabbā. Vehapphalāpi catutthaviññāṇaṭṭhitimeva bhajanti. Asaññasattā viññāṇābhāvā ettha saṅgahaṃ na gacchanti, sattāvāsesu gacchanti.

所谓美妙光华者，意指身体色彩华丽鲜明、光和柔润等。此光非如炽烈光那样燃烧破碎，而是温和光明。于四种禅的第三禅及五禅的第四禅，还有外围、中间和纯净禅定所显现之色施称为外缘美妙、中缘极美及纯美光。而他们身体虽不同，但皆具一色，且以第四禅之色相观照心，故称身心合一。唯有无色界众生随第四识存续而有其体，无色界无心识众则无聚集体，仅存于有情处。

Suddhāvāsā vivaṭṭapakkhe ṭhitā na sabbakālikā, kappasatasahassampi asaṅkhyeyampi buddhasuññe loke na uppajjanti, soḷasakappasahassabbhantare buddhesu uppannesuyeva uppajjanti, dhammacakkappavattassa bhagavato khandhāvārasadisā honti, tasmā neva viññāṇaṭṭhitiṃ, na ca sattāvāsaṃ bhajanti. Mahāsīvatthero pana – ‘‘na kho pana so, sāriputta, sattāvāso sulabharūpo, yo mayā anāvutthapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehī’’ti (ma. ni. 1.160) iminā suttena suddhāvāsāpi catutthaṃ viññāṇaṭṭhitiṃ catutthaṃ sattāvāsañca bhajantīti vadati, taṃ appaṭibāhitattā suttassa anuññātaṃ.

纯净舍所在平原位者，并非常住。即便历经千万、亿万乃至无数劫，亦不生于无佛之世。其生起乃缘佛陀转法轮、身居五阴之所。故其非识住处，非实体有情之处。长老大持律者曾言：“沙利子，纯净舍为极罕见之所，我过去际乃至今日只见纯净舍中诸天佛族所居，非他众生。”此语虽传，然经典未详明四识住处与四住处之公案。

Nevasaññānāsaññāyatanaṃ yatheva saññāya, evaṃ viññāṇassāpi sukhumattā nevaviññāṇaṃ nāviññāṇaṃ, tasmā viññāṇaṭṭhitīsu na vuttaṃ.

无受无想处、无想处及无色界境界虽与心识相关，但如同识以对境象受而生，如是极微细之意识，既非识，亦非无识，理由此缘故，故未列于识境之中。

Aṭṭha lokadhammāti lābho, alābho, yaso, ayaso, nindā, pasaṃsā, sukhaṃ, dukkhanti ime aṭṭha lokappavattiyā sati anuparamadhammakattā lokassa dhammāti lokadhammā. Etehi mutto satto nāma natthi, buddhānampi hontiyeva. Yathāha –

八世间法者，谓得失、荣辱、称赞、非难、苦乐，此八转变的常住现象即世间法。诸众生受此束缚，无出于外，即使为佛亦然。正如经中所说——

‘‘Aṭṭhime, bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati. Katame aṭṭha? Lābho ca alābho ca yaso ca ayaso ca nindā ca pasaṃsā ca sukhañca dukkhañca. Ime kho, bhikkhave, aṭṭha lokadhammā lokaṃ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattatī’’ti (a. ni. 8.6).

「比库们，有八种世间现象转动着世间，世间因这八种世间现象而转动。哪八种呢？即利益与不利益、名声与非名声、责难与称赞、快乐与痛苦。这八种世间现象转动着世间，世间因这八种现象而转动。」（《增支部·第八》）

Tattha anuparivattantīti anubandhanti nappajahanti, lokato na nivattantīti attho. Lābhoti pabbajitassa cīvarādi, gahaṭṭhassa dhanadhaññādi lābho. Soyeva alabbhamāno lābho alābho. Na lābho alābhoti vuccamāne atthābhāvāpattito pariññeyyo na siyā. Yasoti parivāro. Soyeva alabbhamānā yaso ayaso. Nindāti avaṇṇabhaṇanaṃ. Pasaṃsāti vaṇṇabhaṇanaṃ. Sukhanti kāmāvacarānaṃ kāyikacetasikaṃ. Dukkhanti puthujjanasotāpannasakadāgāmīnaṃ kāyikacetasikaṃ, anāgāmiarahantānaṃ kāyikameva.

此处『转动』意谓连带跟随，从不舍弃，意即世间不因此而逆转；利益者，是指出家者的袈裟等供养，以及在家人的财富粮食等。若失去，则称为不利益。若称其为非利益（即没有利益），应当明了此义不可成立。名声是指门第、家世，若不具此则称为无名声。责难是指丑恶的评价，称赞是指好名声。快乐是指欲界诸行身心的快乐，痛苦则是凡夫、须陀洹、斯陀含、阿那含等进士身心之苦，阿拉汉的痛苦仅限于身体苦。

Navasattāvāsāti sattānaṃ āvāsā, vasanaṭṭhānānīti attho. Tāni pana tathāpakāsitā khandhā eva. Katame nava? Vuttañhetaṃ bhagavatā –

九处所，是指众生所栖身之所，乃栖身与栖处的总称。这诸处即为五蕴本质。哪九处？世尊已说明：

‘‘Navayime, bhikkhave (a. ni. 9.24; dī. ni. 3.341), sattāvāsā. Katame nava? Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṃ paṭhamo sattāvāso.

「九处所，比库们，是众生的栖身之所。哪九？众生各有不同身形、不同所觉，如人类、某些天人、某些地狱众生。这是第一栖身所。

‘‘Santi, bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṃ dutiyo sattāvāso.

「比库们，有众生形体各异，却觉统一，如天人梵天等最初升起的身。这是第二栖身所。

‘‘Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṃ tatiyo sattāvāso.

「比库们，有众生形体统一，却觉各异，如光明天。这是第三栖身所。

‘‘Santi, bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṃ catuttho sattāvāso.

“比库们，众生存在于一体身一体识者中，如同天众善乐。此为第四处众生所住。”

‘‘Santi, bhikkhave, sattā asaññino appaṭisaṃvedino, seyyathāpi devā asaññasattā. Ayaṃ pañcamo sattāvāso.

“比库们，众生是无识、无感知者，如同天众中无识众生。此为第五处众生所住。”

‘‘Santi, bhikkhave, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. Ayaṃ chaṭṭho sattāvāso.

“比库们，众生完全超越色识，破除触识，灭绝分别识，心不散乱，归于无量虚空者，即阿空处众生。此为第六处众生所住。”

‘‘Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanūpagā. Ayaṃ sattamo sattāvāso.

“比库们，众生完全超越阿空处，进入无量识者，即无边识处众生。此为第七处众生所住。”

‘‘Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. Ayaṃ aṭṭhamo sattāvāso.

“比库们，众生完全超越无边识处，无所执着者，即无所有处众生。此为第八处众生所住。”

‘‘Santi, bhikkhave, sattā sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanūpagā . Ayaṃ navamo sattāvāso. Ime kho, bhikkhave, nava sattāvāsā’’ti (a. ni. 9.24; dī. ni. 3.341).

“比库们，众生完全超越无所有处，既无识亦无无识者，为无分别处众生。此为第九处众生所住。此乃，比库们，九处众生。”

Dasāyatanānīti cakkhāyatanaṃ rūpāyatanaṃ sotāyatanaṃ saddāyatanaṃ ghānāyatanaṃ gandhāyatanaṃ jivhāyatanaṃ rasāyatanaṃ kāyāyatanaṃ phoṭṭhabbāyatananti evaṃ dasa. Manāyatanadhammāyatanāni pana lokuttaramissakattā na gahitāni. Imesu dasasu vissajjanesu vipassanāvasena tīraṇapariññā vuttā, ‘‘sabbaṃ, bhikkhave, pariññeyya’’ntiādīsu pana anaññātaññassāmītindriyādīnaṃ tiṇṇaṃ, nirodhapaṭipadānaṃ sacchikiriyābhāvanaṭṭhānaṃ tesaṃyeva paṭivedhaṭṭhānaṃ dukkhādīnaṃ nissaraṇassa anuppādādīnaṃ pañcadasannaṃ, pariggahaṭṭhādīnaṃ ekatiṃsāya, uttaripaṭivedhaṭṭhādīnaṃ tiṇṇaṃ, maggaṅgānaṃ aṭṭhannaṃ, ‘‘payogānaṃ paṭippassaddhaṭṭho’’tiādīnaṃ dvinnaṃ, asaṅkhataṭṭhassa vuṭṭhānaṭṭhādīnaṃ dvinnaṃ, niyyānaṭṭhassa anubujjhanaṭṭhādīnaṃ tiṇṇaṃ, anubodhanaṭṭhādīnaṃ tiṇṇaṃ, anubodhapakkhiyādīnaṃ tiṇṇaṃ, ujjotanaṭṭhādīnaṃ catunnaṃ, patāpanaṭṭhādīnaṃ aṭṭhārasannaṃ, vivaṭṭanānupassanādīnaṃ navannaṃ, khayeñāṇaanuppādeñāṇānaṃ paññāvimuttinibbānānanti imesaṃ dhammānaṃ paṭilābhavasena tīraṇapariññā vuttā, sesānaṃ yathāyogaṃ vipassanāvasena ca paṭilābhavasena ca tīraṇapariññā vuttāti veditabbā.

所谓十处，即眼根处、色处、耳根处、声处、鼻根处、香处、舌根处、味处、身根处、触处，这样共有十处。而心处并非世间之物，因此不被包含在此。以上十处的分别，借由内观的力量得以贯通彻知，称为究竟了知。比如说，经中广说“诸比库，当知一切（法）尽得了知”等句子，此中指的是未被认知的诸根之中有三——色根等三根，以及断灭道之真实境界，彼此无误入之地，是痛苦与诸不善的消除、超越之十五种，承载诸法之三十一种，上行清净之三，八种正道行、二种修习具足、二种无为修习、三种觉知、三种觉悟之品、三种聪明道、四种承受之处、十八种灭除之法、九种转变之相、于灭之知和不生灭之知、三种开悟住处、由此等法获得究竟见解。此等法门由内观所获悉，且由贯通彻达展现，乃得究竟之智慧，余类亦当如是用内观与贯通彻达兼具证得。此应深知。

Yesaṃ yesaṃ dhammānaṃ paṭilābhatthāya vāyamantassa, te te dhammā paṭiladdhā honti. Evaṃ te dhammā pariññātā ceva honti tīritā cāti hi kiccasamāpanaṭṭhena tīraṇapariññā vuttā. Kicce hi samāpite te dhammā paṭiladdhā hontīti. Keci pana ‘‘avipassanūpagānaṃ ñātapariññā’’ti vadanti. Abhiññeyyena ñātapariññāya vuttattā taṃ na sundaraṃ. Pariññātā ceva honti tīritā cāti te paṭiladdhā eva dhammā pariññātā ca nāma honti, tīritā ca nāmāti attho. Evaṃ kiccasamāpanatthavasena pariññātattho vutto hoti.

对于凡是欲求法门之得成者，即努力而获，如是诸法则得成、得见。故此称为知达、通过了断，无他意者，仅在于使命的完成。使命一旦完成，诸法即成实得。有人言“非内观之正见即非真正的知达”，此见并不美好，因若言为“以神通观得者乃是知达”，则谓虽为知达而未完全断尽，故持“知达即是彻断”的意义。如此说来，知达之意在于使命的完成而成。

§22

22. Idāni tamevatthaṃ ekekadhamme paṭilābhavasena yojetvā ante ca nigametvā dassetuṃ nekkhammantiādimāha. Taṃ sabbaṃ pubbe vuttānusāreneva veditabbanti.

第二十二，说至此处，诸法皆由根本所成，依序结合、终结，得以示现，称为出家意等。以上诸义皆循前文所述，理应一扫明。

Pariññeyyaniddesavaṇṇanā niṭṭhitā. · 应遍知分别之注释已毕。

Pahātabbaniddesavaṇṇanā应舍断者解说注释

§23

23. Pahātabbaniddese asmimānoti rūpādīsu pañcasu upādānakkhandhesu asmīti māno. Tasmiñhi pahīne arahattaṃ pattaṃ hoti. Rūparāgādīsu vijjamānesupi sesāni avatvā asmimānasseva vacanaṃ diṭṭhipatirūpakattena tassa oḷārikattāti veditabbaṃ. Avijjāti suttantapariyāyena dukkhādīsu catūsu ṭhānesu aññāṇaṃ, abhidhammapariyāyena pubbantādīhi saddhiṃ aṭṭhasu. Vuttañhetaṃ –

第二十三，关于应舍灭之义，谓在五种色等所依止之执着集块上有我执称为我。若此我执除灭，则证得阿拉汉果。即使在色爱等当中尚留余染时，仍于无我执我言施以假说，此即心见上的执迷。由经文说解，烦恼尽灭之苦处共四由无明所起，按阿毗达摩说则此无明分为八项与先前诸法相应。经云：“何为无明？于苦中无知，于苦集无知，于苦灭无知，于苦灭道无知，于前后无知，于前无知，于后无知，于前后共无知，即缘起中三种法无知。”（大毗婆沙经1106; 毗婆沙论226）

‘‘Tattha katamā avijjā? Dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante aññāṇaṃ, pubbantāparante aññāṇaṃ, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇa’’nti (dha. sa. 1106; vibha. 226).

所谓生欲，乃于有欲世界及欲身中起兴趣。譬如说：

Bhavataṇhāti kāmabhavādīsu bhavesu patthanā. Yathāha –

『有渴爱』者，乃对欲有等诸有之欣求渴望。如经所说——

‘‘Tattha katamā bhavataṇhā? Yo bhavesu bhavacchando bhavarāgo bhavanandī bhavataṇhā bhavasineho bhavapariḷāho bhavamucchā bhavajjhosāna’’nti (vibha. 895).

问曰：何为生死渴？答曰：在生诸者有生欲、对生懈怠、对生欢喜、生愛、生迷醉、生放逸、生喜悦等。此即名为生死渴。

Tisso taṇhāti kāmataṇhā, bhavataṇhā, vibhavataṇhā. Tāsaṃ abhidhamme evaṃ niddeso kato – tattha katamā bhavataṇhā? Bhavadiṭṭhisahagato rāgo…pe… cittassa sārāgo, ayaṃ vuccati bhavataṇhā. Tattha katamā vibhavataṇhā? Ucchedadiṭṭhisahagato rāgo…pe… cittassa sārāgo, ayaṃ vuccati vibhavataṇhā. Avasesā taṇhā kāmataṇhā. Tattha katamā kāmataṇhā? Kāmadhātupaṭisaṃyutto rāgo…pe… cittassa sārāgo, ayaṃ vuccati kāmataṇhā. Tattha katamā bhavataṇhā? Rūpadhātuarūpadhātupaṭisaṃyutto rāgo…pe… tattha katamā vibhavataṇhā? Ucchedadiṭṭhisahagato rāgo…pe… (vibha. 916).

三种渴望者，即欲渴、生死渴、灭尽渴。释法中如此说明：何为生死渴？系于有见或生见之欲爱……乃至心的执著，此谓生死渴。何为灭尽渴？系于灭见之爱……乃至心的执著，此谓灭尽渴。剩余渴望谓之欲渴。何为欲渴？恋于欲界之色法所缘之爱……乃至心的执着，此谓欲渴。何为生死渴？恋于色界处之色法所缘……何为灭尽渴？系于灭见之爱……

Aṭṭhakathāyaṃ pana ‘‘pañcakāmaguṇiko rāgo kāmataṇhā, rūpārūpabhavesu rāgo jhānanikantisassatadiṭṭhisahagato rāgo bhavavasena patthanā bhavataṇhā, ucchedadiṭṭhisahagato rāgo vibhavataṇhā’’ti vuttaṃ. Ayaṃ dasuttarasuttapariyāyena yojanā. Saṅgītipariyāyena pana abhidhammapariyāyena ca ‘‘aparāpi tisso taṇhā kāmataṇhā rūpataṇhā arūpataṇhā. Aparāpi tisso taṇhā rūpataṇhā arūpataṇhā nirodhataṇhā’’ti (dī. ni. 3.305; vibha. 917-918) vuttā taṇhāpi ettha yujjanti. Tāsu pañca kāmadhāturūpadhātuarūpadhātupaṭisaṃyuttā, antimā ucchedadiṭṭhisahagatā.

注疏中说：『生死渴乃欲渴所激生之爱，色界与无色界诸生死现象中之禅定、乃至恒常见之念所生之爱，即为生死渴；灭尽见之爱即为灭尽渴』。此与十大后续经有联系。由聚集经及阿毗达摩分别经却言：又有三渴为欲渴、色渴、无色渴；又有三渴为色渴、无色渴、灭尽渴。诸渴中有五与欲界、色界、无色界相应，终极者乃灭见所摄。

Cattāro oghāti kāmogho, bhavogho, diṭṭhogho, avijjogho. Yassa saṃvijjanti, taṃ vaṭṭasmiṃ ohananti osīdāpentīti oghā. Balavakilesā ete. Kāmaguṇasaṅkhāte kāme ogho kāmogho. Kāmataṇhāyetaṃ nāmaṃ. Rūpārūpasaṅkhāte kammato ca upapattito ca duvidhepi bhave ogho bhavogho. Bhavataṇhāyetaṃ nāmaṃ. Diṭṭhi eva ogho diṭṭhogho. ‘‘Sassato loko’’tiādikāya diṭṭhiyā etaṃ nāmaṃ. Avijjā eva ogho avijjogho, dukkhādīsu aññāṇassetaṃ nāmaṃ.

四浪即欲浪、生浪、见浪、无明浪。若有所感，则浪在水面动荡而起波澜，此四即烦恼之力。以欲境为缘之欲浪谓欲浪。因色界及无色界之业与生而生之波澜谓生浪，即生死渴。见为浪谓见浪，如恒常有界等见。无明为浪谓无明浪，即不知苦等之无明。

Pañca nīvaraṇānīti kāmacchandanīvaraṇaṃ byāpādanīvaraṇaṃ thinamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ vicikicchānīvaraṇaṃ. Cittaṃ nīvaranti pariyonandhantīti nīvaraṇāni. Kāmīyantīti kāmā. Pañca kāmaguṇā. Kāmesu chando kāmacchando. Kāmayatīti vā kāmo, kāmo eva chando, na kattukamyatāchando na dhammacchandoti kāmacchando. Kāmataṇhāyetaṃ nāmaṃ. Byāpajjati tena cittaṃ pūtibhāvaṃ gacchati, byāpādayati vā vinayācārarūpasampattihitasukhānīti byāpādo. Dosassetaṃ nāmaṃ. Thinanatā thinaṃ, middhanatā middhaṃ, anussāhasaṃhananatā asattivighāto cāti attho. Cittassa anussāho thinaṃ, cetasikānaṃ akammaññatā middhaṃ, thinañca middhañca thinamiddhaṃ. Uddhatassa bhāvo uddhaccaṃ, avūpasamoti attho. Vikkhepassetaṃ nāmaṃ. Kucchitaṃ kataṃ kukataṃ, kukatassa bhāvo kukkuccaṃ, garahitakiriyabhāvoti attho. Pacchānutāpassetaṃ nāmaṃ. Vigatā cikicchāti vicikicchā, vigatapaññāti attho. Sabhāvaṃ vā vicinanto etāya kicchati kilamatīti vicikicchā. Buddhādīsu saṃsayassetaṃ nāmaṃ. Kāmacchando eva nīvaraṇaṃ kāmacchandanīvaraṇaṃ. Evaṃ sesesupi.

五盖者，即欲欲盖、嗔恨盖、昏沉盖、掉举覆、疑盖。五盖令心烦乱沉沦，故称为盖。欲者即欲，在五种欲中为欲的动力，是欲渴。嗔使心肠污秽，令随喜不在，是嗔恚。昏沉为心不勤奋，失活力。掉举覆即躁动不定，心不安静。疑即不信，不解，是难信佛陀教法之疑虑。欲欲即欲欲盖之别名。曰欲遮蔽心，嗔为心之污染，昏沉为心之懒惰，掉举为心之躁动，疑为思维不定。此五为五盖之全。

Cha dhammā, chaddhammāti vā pāṭho. Cha taṇhākāyāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. Rūpe taṇhā rūpataṇhā. Sā eva kāmataṇhādibhedena anekabhedattā rāsaṭṭhena kāyoti vuttā. Evaṃ sesesupi.

六法或言六渴为六身渴，即色渴、声渴、香渴、味渴、触渴、法渴。色法之渴即为色渴。此即与欲渴区分，乃依色渴等作身体之多个分别。剩余渴亦如是。

Sattānusayāti kāmarāgānusayo paṭighānusayo mānānusayo diṭṭhānusayo vicikicchānusayo bhavarāgānusayo avijjānusayo. Appahīnaṭṭhena anusentīti anusayā. Kāmesu rāgo kāmarāgo, kāmo eva vā rāgoti kāmarāgo. Ārammaṇasmiṃ paṭihaññatīti paṭighaṃ. Ayāthāvadassanaṭṭhena diṭṭhi. Seyyādivasena maññatīti māno. Bhavesu rāgo bhavarāgo. Thāmagato kāmarāgo kāmarāgānusayo. Evaṃ sesesupi.

诸习气为欲爱习气、瞋恚习气、慢习气、见习气、疑习气、存在爱习气、无明习气。以『少减灭故』称为习气。欲中之爱为欲爱，即欲或称为爱欲。在缘境中生起敌恨，即为瞋恚。错误见解即谓见。自恃他非即称慢。对存在起贪爱即存在爱。以慢行欲称欲爱习气。余习气亦如是。

Aṭṭha micchattāti micchādiṭṭhi micchāsaṅkappo micchāvācā micchākammanto micchāājīvo micchāvāyāmo micchāsati micchāsamādhi. ‘‘Hitasukhāvahā me bhavissantī’’ti evaṃ āsīsitāpi tathāabhāvato asubhādīsuyeva subhantiādiviparītappavattito ca micchāsabhāvāti micchattā. Micchā passati, micchā vā etāya passantīti micchādiṭṭhi. Atha vā viparītā diṭṭhīti micchādiṭṭhi, ayāthāvadiṭṭhīti vā micchādiṭṭhi, virajjhitvā gahaṇato vā vitathā diṭṭhīti micchādiṭṭhi, anattāvahattā paṇḍitehi kucchitā diṭṭhīti vāmicchādiṭṭhi. Micchāsaṅkappādīsupi eseva nayo. Micchādiṭṭhīti sassatucchedābhiniveso. Micchāsaṅkappoti kāmavitakkāditividho vitakko. Micchāvācāti musāvādādicatubbidhā cetanā. Micchākammantoti pāṇātipātāditividhā cetanā. Micchāājīvoti micchājīvapayogasamuṭṭhāpikā cetanā. Micchāvāyāmoti akusalacittasampayuttaṃ vīriyaṃ. Micchāsatīti satipaṭipakkhabhūto akusalacittuppādo. Micchāsamādhīti akusalasamādhi.

八种邪见指邪见、邪思维、邪语、邪业、邪命、邪精进、邪念、邪定。『将为我带来利益快乐』虽有此意，然而实质上它却是相反，如恶反转成善等皆属邪性存在，故称八邪。邪见即错误见解，或谓妄见，或谓相反见，或谓错误邪见，或谓离欲戒妄断执见，或谓贤者斥责的伪见。邪思维亦同此理。邪见为常断常灭之执著。邪思维为情欲等不正当思想的种类。邪语指四类故意谎言。邪业指杀生等多种恶业行为。邪命指由邪命经营所产生的因缘。邪精进指与不善心相应的精进。邪念为依止念修行而起不善心。邪定为与不善心相应的禅定。

Nava taṇhāmūlakāti (dī. ni. 2.103; 3.359) taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, vinicchayaṃ paṭicca chandarāgo, chandarāgaṃ paṭicca ajjhosānaṃ, ajjhosānaṃ paṭicca pariggaho, pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ paṭicca ārakkho, ārakkhādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti (dī. ni. 2.104; 3.359). Ime nava taṇhāmūlakā dhammā. Taṇhā mūlaṃ etesanti taṇhāmūlakā. Pariyesanādayo akusalā eva. Taṇhaṃ, paṭiccāti taṇhaṃ nissāya. Pariyesanāti rūpādiārammaṇapariyesanā. Sā hi taṇhāya sati hoti. Lābhoti rūpādiārammaṇapaṭilābho, so hi pariyesanāya sati hoti. Vinicchayo pana ñāṇataṇhādiṭṭhivitakkavasena catubbidho. Tattha ‘‘sukhavinicchayaṃ jaññā, sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyyā’’ti (ma. ni. 3.323) ayaṃ ñāṇavinicchayo. ‘‘Vinicchayoti dve vinicchayā taṇhāvinicchayo ca diṭṭhivinicchayo cā’’ti (mahāni. 102) evaṃ āgatāni aṭṭhasatataṇhāvicaritāni taṇhāvinicchayo. Dvāsaṭṭhi diṭṭhiyo diṭṭhivinicchayo. ‘‘Chando kho, devānaminda, vitakkanidāno’’ti (dī. ni. 2.358) imasmiṃ pana sutte idha vinicchayoti vutto vitakkoyeva āgato. Lābhaṃ labhitvā hi iṭṭhāniṭṭhaṃ sundarāsundarañca vitakkeneva vinicchināti ‘‘ettakaṃ me rūpārammaṇatthāya bhavissati, ettakaṃ saddādiārammaṇatthāya, ettakaṃ mayhaṃ bhavissati, ettakaṃ parassa, ettakaṃ paribhuñjissāmi, ettakaṃ nidahissāmī’’ti. Tena vuttaṃ – ‘‘lābhaṃ paṭicca vinicchayo’’ti. Chandarāgoti evaṃ akusalavitakkena vitakkite vatthusmiṃ dubbalarāgo ca balavarāgo ca uppajjati. Chandoti ettha dubbalarāgassādhivacanaṃ, rāgoti balavarāgassa. Ajjhosānanti ahaṃ mamāti balavasanniṭṭhānaṃ. Pariggahoti taṇhādiṭṭhivasena pariggahakaraṇaṃ. Macchariyanti parehi sādhāraṇabhāvassa asahanatā. Tenevassa porāṇā evaṃ vacanatthaṃ vadanti ‘‘idaṃ acchariyaṃ mayhameva hotu, mā aññassa acchariyaṃ hotūti pavattattā macchariyanti vuccatī’’ti. Ārakkhoti dvārapidahanamañjūsagopanādivasena suṭṭhu rakkhaṇaṃ. Adhikarotīti adhikaraṇaṃ. Kāraṇassetaṃ nāmaṃ. Ārakkhādhikaraṇanti bhāvanapuṃsakaṃ, ārakkhahetūti attho. Daṇḍādānādīsu paranisedhanatthaṃ daṇḍassa ādānaṃ daṇḍādānaṃ. Ekatodhārādinā satthassa ādānaṃ satthādānaṃ. Kāyakalahopi vācākalahopi kalaho. Purimo purimo virodho viggaho. Pacchimo pacchimo vivādo. Tuvaṃtuvanti agāravavasena tuvaṃtuvaṃvacanaṃ.

九种欲根本乃沙利子尼柯一处经所说：以渴爱为本根分别求取与欲之心所生之贪求、取得、选择、盼望、自我之念、贪着、占有、嫉妒、守护，守护之因缘有报复、施舍、圣物、争论及恶语诸恶不善法常生。此九者即欲之根本。渴爱为根本谓欲为根本所因。求取者即对诸色境等之求取，渴爱以此为念。取得者为对诸色境之获得也，因求取得而生。选择者依学得知识及对境偏见产生四种辨别。盼望者乃对色声香味触法的想望。此处经文言讼为心执也。自我者谓我是我之强烈认知。占有者为基于渴爱之占有欲。嫉妒指不能容人而心生妒恨。守护指愿为守卫自己所有。此守护之因缘为不同形式之施受、争讼及恶语。

Dasa micchattāti micchādiṭṭhi…pe… micchāsamādhi micchāñāṇaṃ micchāvimutti. Tattha micchāñāṇanti pāpakiriyāsu upāyacintāvasena pāpaṃ katvā sukataṃ mayāti paccavekkhaṇākārena ca uppanno moho. Micchāvimuttīti avimuttasseva sato vimuttisaññitā.

十种邪行指八种邪行及邪慧、邪解脱。邪慧乃因于恶业及投机取巧由内生起错误认识，称为痴迷。邪解脱为未达真正解脱之谓，称为无解脱识。

§24

24.

Idāni anekabhedena pahānena pahātabbe dassetuṃ dve pahānānītiādi āraddhaṃ. Pahānesu hi viññātesu tena tena pahātabbā dhammā suviññeyyā honti. Pañcasu pahānesu lokikāni ca dve pahānāni appayogaṃ nissaraṇappahānañca ṭhapetvā appayogāneva dve lokuttarapahānāni paṭhamaṃ vuttāni. Sammā ucchijjanti etena kilesāti samucchedo, pahīyanti etena kilesāti pahānaṃ. Samucchedasaṅkhātaṃ pahānaṃ, na sesappahānanti samucchedappahānaṃ. Kilesānaṃ paṭippassaddhattā paṭippassaddhi, pahīnattā pahānaṃ, paṭippassaddhisaṅkhātaṃ pahānaṃ paṭippassaddhippahānaṃ. Lokaṃ uttaratīti lokuttaro. Nibbānasaṅkhātaṃ khayaṃ gacchatīti khayagāmī, khayagāmī ca so maggo cāti khayagāmimaggo, taṃ bhāvayato so maggo samucchedappahānanti attho. Tathā phalakkhaṇe lokuttaraphalameva paṭippassaddhippahānaṃ.

今应随多缘分别放弃，因缘成立则当舍断，故有二种放弃。已断者所应断之法明显如实者诸法皆当了知。于五种放弃中包含俗谛二放弃，即减少利用与断除脱离，二俗谛即两种世间层次，其上为出世间之放弃。舍弃称为断灭，放弃称为舍弃。烦恼之平息称为平息，烦恼之无有即为断灭。世间以上谓出世间。涅槃称为寂灭，往向寂灭道者为涅槃行者，即行于此断灭道者。由此可知，涅槃道即为断灭放弃。佛经中这称出世间功德的放弃。

Kāmānametaṃnissaraṇantiādīsu kāmato rūpato saṅkhatato nissaranti etenāti nissaraṇaṃ, tehi vā nissaṭattā nissaraṇaṃ. Asubhajjhānaṃ. Kāmehi nikkhantattā nekkhammaṃ. Anāgāmimaggo vā. Asubhajjhānañhi vikkhambhanato kāmānaṃ nissaraṇaṃ, taṃ jhānaṃ pādakaṃ katvā uppāditaanāgāmimaggo pana samucchedato sabbaso kāmānaṃ accantanissaraṇaṃ. Ruppatīti rūpaṃ, na rūpaṃ arūpaṃ mittapaṭipakkhā amittā viya, lobhādipaṭipakkhā alobhādayo viya ca rūpapaṭipakkhoti attho. Phalavasena vā natthettha rūpanti arūpaṃ, arūpameva āruppaṃ. Arūpajjhānāni. Tāni rūpānaṃ nissaraṇaṃ nāma. Arūpehipi arahattamaggo puna uppattinivāraṇato sabbaso rūpānaṃ nissaraṇaṃ nāma. Bhūtanti jātaṃ. Saṅkhatanti paccayehi saṅgamma kataṃ. Paṭiccasamuppannanti te te paccaye paṭicca sammā saha ca uppannaṃ. Paṭhamena sañjātattadīpanena aniccatā, dutiyena aniccassāpi sato paccayānubhāvadīpanena parāyattatā, tatiyena parāyattassāpi sato paccayānaṃ abyāpārattadīpanena evaṃdhammatā dīpitā hoti. Nirodhoti nibbānaṃ. Nibbānañhi āgamma dukkhaṃ nirujjhatīti nirodhoti vuccati. So eva ca sabbasaṅkhatato nissaṭattā tassa saṅkhatassa nissaraṇaṃ nāma. Aṭṭhakathāyaṃ pana –

谓欲界色界之断离是此断离；无色界如空无边处定等亦属于断离，即无欲界之道。色者指有色质非无色，无色者反之，谓无色之相对。贪嗔等非贪嗔相对。欲界断离谓修习出离欲境。以色界为果，彼断离亦名色之所舍离。无色定亦为出离色之法，色界断无是由烦恼阻碍而转，故称断离色界。所谓‘有’者，是指已生之有。‘有相成者’指借缘起成。‘依缘生者’谓由所依条件而生。不共照于『已生之无常』者，是以一切法皆无常。断者即涅槃。涅槃之义为止息苦。由一切缘起断离，彼断即为涅槃。此处于论书中说：

‘‘Nirodho tassa nissaraṇanti idha arahattaphalaṃ nirodhoti adhippetaṃ. Arahattaphalena hi nibbāne diṭṭhe puna āyatiṃ sabbasaṅkhārā na hontīti arahattasaṅkhātassa nirodhassa paccayattā nirodhoti vutta’’nti vuttaṃ.

“灭尽即是解脱”，此处指阿拉汉果的灭尽故名。因以阿拉汉果为前提，若已见涅槃，则诸有为界之生已不复存在，故谓为阿拉汉所成就灭尽。

Nekkhammaṃ paṭiladdhassātiādīsu asubhajjhānassa nissaraṇatte vikkhambhanappahānena, anāgāmimaggassa nissaraṇatte samucchedappahānena kāmā pahīnā ceva honti pariccattā ca. Arūpajjhānānaṃ nissaraṇatte ca arahattamaggassa nissaraṇatte ca evameva rūpā yojetabbā. Rūpesu hi chandarāgappahānena rūpānaṃ samucchedo hoti. Rūpāti cettha liṅgavipallāso kato. Nibbānassa nissaraṇatte nissaraṇappahānena, arahattaphalassa nissaraṇatte paṭippassaddhippahānena saṅkhārā pahīnā ceva honti pariccattā ca. Nibbānassa ca nissaraṇatte ārammaṇakaraṇavasena paṭilābho veditabbo.

从得出离等法、于不善禅定的解脱、于不还道的解脱以及于阿拉汉道的解脱而言，欲界烦恼断除且隐蔽消释。色界禅定与无色界禅定的解脱，亦应依止色界与阿拉汉道的解脱法行。色界因弃除欲爱故，于色界断除。此处“色”为比喻标志。涅槃之解脱因摒弃执着故，阿拉汉果之解脱因放下内心镇静故，诸有为界亦由其摒弃故而断除。涅槃的断除处，作如断除缘起对象一样视为无所得。

Dukkhasaccantiādīsu pariññāpaṭivedhantiādi bhāvanapuṃsakavacanaṃ. Pariññāya paṭivedho pariññāpaṭivedho. Taṃ pariññāpaṭivedhaṃ. Esa nayo sesesupi. Pajahātīti tathā tathā paṭivijjhanto pahātabbe kilese pajahatīti attho gahetabbo. Lokiyalokuttaresupi chandarāgappahānena vā tāni pajahatīti attho. Pajahatītipi pāṭho. Yathā nāvā apubbaṃ acarimaṃ ekakkhaṇe cattāri kiccāni karoti, orimaṃ tīraṃ pajahati, sotaṃ chindati, bhaṇḍaṃ vahati, pārimaṃ tīraṃ appeti, evamevaṃ maggañāṇaṃ apubbaṃ acarimaṃ ekakkhaṇe cattāri saccāni abhisameti, dukkhaṃ pariññābhisamayena abhisameti, samudayaṃ pahānābhisamayena abhisameti, maggaṃ bhāvanābhisamayena abhisameti, nirodhaṃ sacchikiriyābhisamayena abhisameti. Kiṃ vuttaṃ hoti? ‘‘Nirodhaṃ ārammaṇaṃ katvā cattāri saccāni pāpuṇāti passati paṭivijjhatī’’ti (visuddhi. 2.839) vuttattā ekakkhaṇepi visuṃ visuṃ viya pahānāni vuttānīti veditabbāni.

于苦谛等所应断知，即佛弟子所称修习者的教言。断知即彻悟、断除所知，即断知之义。此谓断知断除纯熟者。此理虽简，读者须细悟。断除意指应反复观察而斩断烦恼。世俗与出世间亦同，因弃除欲爱而弃除烦恼，即是弃除；此“弃除”亦为诠释。譬如船夫一次划桨，即完成四事：断岸、割断绳索、携货、抵彼岸。正如此，修道突进亦须依次成就四圣谛，苦谛断知、集谛断除、道谛修习、灭谛知证。何谓？“灭除烦恼，乃得四圣谛，见知如实，证悟断知”，依《净戒论》言略。故虽一念，亦当视为逐渐断除烦恼。

Pañcasu pahānesu yaṃ sasevāle udake pakkhittena ghaṭena sevālassa viya tena tena lokiyasamādhinā nīvaraṇādīnaṃ paccanīkadhammānaṃ vikkhambhanaṃ dūrīkaraṇaṃ, idaṃ vikkhambhanappahānaṃ nāma. Vikkhambhanappahānañca nīvaraṇānaṃ paṭhamaṃjhānaṃ bhāvayatoti nīvaraṇānaṃyeva pahānaṃ pākaṭattā vuttanti veditabbaṃ. Nīvaraṇāni hi jhānassa pubbabhāgepi pacchābhāgepi na sahasā cittaṃ ajjhottharanti, ajjhotthaṭesu ca tesu jhānaṃ parihāyati, vitakkādayo pana dutiyajjhānādito pubbe pacchā ca appaṭipakkhā hutvā pavattanti. Tasmā nīvaraṇānaṃ vikkhambhanaṃ pākaṭaṃ. Yaṃ pana rattibhāge samujjalitena padīpena andhakārassa viya tena tena vipassanāya avayavabhūtena jhānaṅgena paṭipakkhavaseneva tassa tassa ca pahātabbadhammassa pahānaṃ, idaṃ tadaṅgappahānaṃ nāma. Tadaṅgappahānañca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayatoti diṭṭhigatānaṃyeva pahānaṃ oḷārikavasena vuttanti veditabbaṃ. Diṭṭhigatañhi oḷārikaṃ, niccasaññādayo sukhumā. Tattha diṭṭhigatānanti diṭṭhiyeva diṭṭhigataṃ ‘‘gūthagataṃ muttagata’’ntiādīni (a. ni. 9.11) viya. Gantabbābhāvato cadiṭṭhiyā gatamattamevetantipi diṭṭhigataṃ, dvāsaṭṭhidiṭṭhīsu antogadhattā diṭṭhīsu gatantipi diṭṭhigataṃ. Bahuvacanena tesaṃ diṭṭhigatānaṃ. Nibbedhabhāgiyaṃ samādhinti vipassanāsampayuttaṃ samādhiṃ. Yaṃ pana asanivicakkābhihatassa (visuddhi. 2.851) rukkhassa viya ariyamaggañāṇena saṃyojanānaṃ dhammānaṃ yathā na puna pavattati, evaṃ pahānaṃ, idaṃ samucchedappahānaṃ nāma. Nirodhonibbānanti nirodhasaṅkhātaṃ nibbānaṃ.

于五种断除中，时如水瓶倾倒水般，将烦恼等遮盖法摒除远离，此名为妨碍遮盖法之摒除。此妨碍遮盖法即五盖之第一禅境。众盖因前后交替不使心一时专注入定，念头等虽在第二禅之后起，然先后无相违背，共同运转。故妨盖摒除乃然明显。夜间色心未发光暗如无明，唯依经相以禅境相反修习，于各修习段呈现奈何摒除此烦恼，此称也为境界摒除名。境界摒除乃观修得以断然断绝执著，现为断绝相导向涅槃之禅定，名曰身见摒除。身见摒除为微细入处恒常见解。此身见即谓视见为我之固执所覆蔽，或谓二见、六见等之执。此处身见不在出离处，却止于己所见法之固结。与六十二见、相对见，或贪瞋痴见不同。称其复不生烦恼，由圣道智知苦谛法不复流转，如倒树干般断尽流转，故于障碍摒除中名境界断灭摒除。灭尽涅槃即称为灭尽界的断灭涅槃。

Evaṃ pahānavasena pahātabbe dhamme dassetvā idāni sarūpeneva puna pahātabbe dhamme dassetuṃ sabbaṃ, bhikkhave, pahātabbantiādimāha. Tattha cakkhādīni chandarāgappahānena pahātabbāni. Rūpaṃ passanto pajahātītiādīsu rūpaṃ aniccādito passanto pahātabbe kilese pajahāti. Cakkhuṃ…pe… jarāmaraṇaṃ…pe… amatogadhaṃ nibbānanti peyyāladvaye anaññātaññassāmītindriyaṃ ‘‘passanto pajahātī’’tiādīsu tesu lokuttaresu anaññātaññassāmītindriyaṃ passanto udikkhanto apekkhamāno icchamāno vipassanākkhaṇesu pahātabbe kilese pajahātīti taṃtaṃdhammānurūpena yojetabbaṃ.

以此断除之法而见得所当断除之法，如今俱显，故说出“诸所当舍”。其中眼等诸根，由于舍弃欲爱，见色无常等，舍除应当断除之烦恼。眼乃至“老死”、“涅槃”等，分别就所起双重障碍的未认知根基而言，称为于世俗界得此未认根基，见色无常，生于观禅时，应当舍弃烦恼。须依此法，依顺此理修习断除烦恼。

Pahātabbaniddesavaṇṇanā niṭṭhitā. · 应舍断者解说注释结束。

Bhāvetabbaniddesavaṇṇanā应修习者解说注释

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25. Bhāvetabbaniddese kāyagatāsatīti kāyagatāsatisuttante (ma. ni. 3.153 ādayo) vuttā ānāpānacatuiriyāpathakhuddakairiyāpathadvattiṃsākāracatudhātunavasivathikāpaṭikūla- vavatthāpakamanasikārasampayuttā yathānurūpaṃ rūpajjhānasampayuttā ca sati. Sā hi tesu kāyesu gatā pavattāti kāyagatāti vuccati. Sātasahagatāti madhurasukhavedayitasaṅkhātena sātena saha ekuppādādibhāvaṃ gatā. Tabbhāve vokiṇṇe ārammaṇe nissaye saṃsaṭṭhe dissati sahagatasaddo pañcasu atthesu jinavacane. ‘‘Yāyaṃ taṇhā ponobbhavikā nandirāgasahagatā’’ti (vibha. 203) ettha tabbhāve, nandirāgabhūtāti attho. ‘‘Yā, bhikkhave, vīmaṃsā kosajjasahagatā kosajjasampayuttā’’ti (saṃ. ni. 5.832) ettha vokiṇṇe, antarantarā uppajjamānena kosajjena vokiṇṇāti attho. ‘‘Lābhī hoti rūpasahagatānaṃ vā samāpattīnaṃ arūpasahagatānaṃ vā samāpattīna’’nti (pu. pa. 3-8) ettha ārammaṇe, rūpārūpārammaṇānanti attho. ‘‘Aṭṭhikasaññāsahagataṃ satisambojjhaṅgaṃ bhāvetī’’ti (saṃ. ni. 5.238) ettha nissaye, aṭṭhikasaññānissayaṃ aṭṭhikasaññaṃ bhāvetvā paṭiladdhanti attho. ‘‘Idaṃ sukhaṃ imāya pītiyā sahagataṃ hoti sahajātaṃ sampayutta’’nti (vibha. 578) ettha saṃsaṭṭhe, sammissanti attho. Imasmimpi pade saṃsaṭṭho adhippeto. Sātasaṃsaṭṭhā hi sātasahagatāti vuttā. Sā hi ṭhapetvā catutthaṃ jhānaṃ sesesu sātasahagatā hoti, satipi ca upekkhāsahagatatte yebhuyyavasena sātasahagatāti vuttā, purimajjhānamūlakattā vā catutthajjhānassa sātasahagatāya upekkhāsahagatāpi vuttāva hoti , upekkhāya pana sante sukhe vuttattā bhagavatā sātasahagatāti catutthajjhānasampayuttāpi vuttāva hoti.

25. 论修习正念身观者，如「身念三昧经」等所说，修阿那含四力、烦恼离，初禅至二十二禅支、九定类，俱具相应的身念。此身意在现行诸身处之中，故称为身念。具此念故，暖意与苦乐合相生起，即与喜乐共现也。于宜观境起处，听到相应声响，在五境中与佛所说法相应。譬如“此渴爱复生，附着喜欲”，能分别之意。语云“此诸审思患难相应”，指于不远处时有起伏扰乱。又言“得至于色境或无色境”，此指诸境对境。又言“修习骨感有相之念觉支”，即依骨感念入禅，生念共相应。又言“此为快乐，连结此喜乐，生于自然安乐”，此在教言中相应。此处“合相”意谓相应合相。置于此处谓合相，依教言示现。置此念于第四禅后，余禅亦有此合相，且于第四禅初具此念，又称与舍共相。前中禅根本处或第四禅俱有此念，且舍亦为自然安乐。世尊称舍亦为第四禅共相。

Samatho ca vipassanā cāti kāmacchandādayo paccanīkadhamme sameti vināsetīti samatho. Samādhissetaṃ nāmaṃ. Aniccatādivasena vividhehi ākārehi dhamme passatīti vipassanā. Paññāyetaṃ nāmaṃ. Ime pana dve dasuttarapariyāye pubbabhāgāti vuttā, saṅgītipariyāye ca lokiyalokuttaramissakāti. Tayo samādhīti savitakko savicāro samādhi , avitakko vicāramatto samādhi, avitakko avicāro samādhi. Sampayogavasena vattamānena saha vitakkena savitakko, saha vicārena savicāro. So khaṇikasamādhi, vipassanāsamādhi, upacārasamādhi, paṭhamajjhānasamādhi. Natthi etassa vitakkoti avitakko. Vitakkavicāresu vicāro mattā paramā pamāṇaṃ etassāti vicāramatto, vicārato uttari vitakkena sampayogaṃ na gacchatīti attho. So pañcakanaye dutiyajjhānasamādhi, tadubhayavirahito avitakko avicāro samādhi. So catukkanaye dutiyajjhānādi, pañcakanaye tatiyajjhānādi rūpāvacarasamādhi. Ime tayopi lokiyā eva. Saṅgītipariyāye aparepi tayo samādhī vuttā – ‘‘suññato samādhi, animitto samādhi, appaṇihito samādhī’’ti (dī. ni. 3.305). Na te idha adhippetā.

止与观者即是定与慧。所谓止者，是由于欲贪等使境界近现而能灭除其害，故称为止。此为定之名称。所谓观者，乃依无常等理，观察诸法多种形态，故名为慧。此两者于《十善业道经》之前部称为“前行”，在《相应部》则谓为“世俗世出世间诸行”也。定有三种：有思维思维察察的定，是有念有思的定；无念仅思的定，是无念有思的定；无念无思的定，是无念无思的定。现行有念且思绪相连者为有念有思；现无此念即无念。于有思维思虑中过度的思想即为极限，此为思虑定。无念无思定即五蕴分解，非思虑也。此是第二禅中无杂染无思虑定，第三禅以后色界定。此三种定亦为世俗三定。在《相应部》中又说三定为“空定、无相定、无缚定”，但此非此处的意思。

Cattāro satipaṭṭhānāti kāyānupassanāsatipaṭṭhānaṃ, vedanānupassanāsatipaṭṭhānaṃ, cittānupassanāsatipaṭṭhānaṃ, dhammānupassanāsatipaṭṭhānaṃ. Pubbabhāge cuddasavidhena kāyaṃ pariggaṇhato kāyānupassanāsatipaṭṭhānaṃ, navavidhena vedanaṃ pariggaṇhato vedanānupassanāsatipaṭṭhānaṃ, soḷasavidhena cittaṃ pariggaṇhato cittānupassanāsatipaṭṭhānaṃ, pañcavidhena dhamme pariggaṇhato dhammānupassanāsatipaṭṭhānaṃ veditabbaṃ. Lokuttaraṃ pana idha na adhippetaṃ. Pañcaṅgiko samādhīti pañca aṅgāni assa santīti pañcaṅgiko, catutthajjhānasamādhi. Pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇanimittanti pañca aṅgāni. Pītiṃ pharamānā uppajjatīti dvīsu jhānesu paññā pītipharaṇatā nāma. Sukhaṃ pharamānā uppajjatīti tīsu jhānesu paññā sukhapharaṇatā nāma. Paresaṃ ceto pharamānā uppajjatīti cetopariyapaññā cetopharaṇatā nāma. Ālokaṃ pharamānā uppajjatīti dibbacakkhupaññā ālokapharaṇatā nāma. Paccavekkhaṇañāṇaṃ paccavekkhaṇanimittaṃ nāma. Vuttampi cetaṃ –

四念处者，即身念处、受念处、心念处、法念处。前部以十四种法摄身成身念处，九种法摄受成受念处，十六种法摄心成心念处，五种法摄法成法念处，皆当知此义。超越世间之法，此处不述。所谓五行定者，即有五肢之定，指第四禅定。其五肢为欢喜之蕴，乐之蕴，心摄、光明摄与回顾缘。于二禅中者谓“智慧欢喜之摄”，于三禅谓“智慧乐之摄”，他心摄谓心的觉知，光明摄为天眼之智，回顾智即对禅定状态的反观觉察。经中亦有说：“于二禅中智慧为欢喜摄，于三禅中智慧为乐摄，他心智为心摄，天眼智为光明摄，由此诸定兴起之回顾智，即称回顾缘。”

‘‘Dvīsu jhānesu paññā pītipharaṇatā, tīsu jhānesu paññā sukhapharaṇatā, paracittapaññā cetopharaṇatā, dibbacakkhupaññā ālokapharaṇatā, tamhā tamhā samādhimhā vuṭṭhitassa paccavekkhaṇañāṇaṃ paccavekkhaṇanimitta’’nti (vibha. 804).

于已成立之定中，依所发起之缘故，有所涵摄之相。其间欢喜与乐如两足，心摄和光明如两手，能证第四禅之中身如中体，回顾缘如头络。如此，尊者法军长沙利耶长老描写五行定，犹如具足五肢之人的相状已成完整。

Tañhi vuṭṭhitasamādhissa pavattākāragahaṇato nimittanti vuttaṃ. Tattha ca pītipharaṇatā sukhapharaṇatā dve pādā viya, cetopharaṇatā ālokapharaṇatā dve hatthā viya, abhiññāpādakaṃ catutthajjhānaṃ majjhimakāyo viya, paccavekkhaṇanimittaṃ sīsaṃ viya. Iti āyasmā dhammasenāpati sāriputtatthero pañcaṅgikaṃ sammāsamādhiṃ aṅgapaccaṅgasampannaṃ purisaṃ viya katvā dassesi.

五种念住又称为恒起念处，即时生生不息之念为念住。于修行立处，乃是相应于信解出家弟子之念之光明。念住则是诸乐等处之持续所立处。此处有五种：佛念处、法念处、僧念处、戒念处、施念处以及天念处。如是而说。觉支即觉支者，是指觉者或觉者之肢体。经中说：“若此一心一行合诸法，适于圣谛之觉者，能断烦恼诸染，断诸变迁，断断灭灭，断喜乐之忧染，断恒住欲染等多种障碍，通达不退转之念、法、精进、喜、定、舍等慧坚固坚定处，名诸法合一之觉者。”觉者因断烦恼故证现四圣谛，证涅槃，觉与觉支如四正行、觉支、四禅诸法相似。依此次第，即是圣弟子称为觉者。其觉者包括觉支，如军队中四骑士及五肢兵车之说。古注释师云：“觉者者，觉者人之肢也。”且又曰：“觉者者，以何为觉者？为觉也”，故名觉支。圣八正道与觉者意义相近，是护持佛陀之道，使生圣者果。八肢即为八正道。其如四骑士之军，五肢者为四骑士加一，终无分离。觉支觉道皆为世出世间，十善经前部亦说有此觉支前行。

Cha anussatiṭṭhānānīti punappunaṃ uppajjanato satiyo eva anussatiyo, pavattitabbaṭṭhānasmiṃyeva pavattattā saddhāpabbajitassa kulaputtassa anurūpā satiyotipi anussatiyo, anussatiyo eva pītiādīnaṃ ṭhānattā anussatiṭṭhānāni. Katamāni cha? Buddhānussati dhammānussati saṅghānussati sīlānussati cāgānussati devatānussati (dī. ni. 3.327). Bojjhaṅgāti bodhiyā, bodhissa vā aṅgā. Idaṃ vuttaṃ hoti – yā esā dhammasāmaggī yāya lokuttaramaggakkhaṇe uppajjamānāya līnuddhaccapatiṭṭhānāyūhanakāmasukhattakilamathānuyogaucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtāya satidhammavicayavīriyapītipassaddhisamādhiupekkhāsaṅkhātāya dhammasāmaggiyā ariyasāvako bujjhatīti katvā bodhīti vuccati. Bujjhatīti kilesasantānaniddāya vuṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikaroti, tassā dhammasāmaggisaṅkhātāya bodhiyā aṅgātipi bojjhaṅgā jhānaṅgamaggaṅgādayo viya. Yo panesa yathāvuttappakārāya etāya dhammasāmaggiyā bujjhatīti katvā ariyasāvako bodhīti vuccati, tassa bodhissa aṅgātipi bojjhaṅgā senaṅgarathaṅgādayo viya. Tenāhu aṭṭhakathācariyā ‘‘bujjhanakassa puggalassa aṅgāti vā bojjhaṅgā’’ti. Apica ‘‘bojjhaṅgāti kenaṭṭhena bojjhaṅgā, bodhāya saṃvattantīti bojjhaṅgā’’tiādinā (paṭi. ma. 2.17) nayena bojjhaṅgaṭṭho veditabbo. Ariyo aṭṭhaṅgiko maggoti taṃtaṃmaggavajjhakilesehi ārakattā ariyabhāvakarattā ariyaphalapaṭilābhakarattā ca ariyo. Aṭṭha aṅgāni assāti aṭṭhaṅgiko. Soyaṃ caturaṅgikā viya senā, pañcaṅgikaṃ viya ca tūriyaṃ aṅgamattameva hoti, aṅgavinimutto natthi. Bojjhaṅgamaggaṅgā lokuttarā, dasuttarapariyāyena pubbabhāgāpi labbhanti.

九净业根意指净业之本，即戒净、心净、见净、疑破除净、道道解知净、行为解知净、智慧解知净、慧净、解脱净（出三藏注）。戒净乃使行者能获纯净之戒，断恶染垢污。所言净业本即为净业之主要肢节。心净为八种观想之善果，能清净由欲贪缠染之心垢。见净为正见名色缘起，净除不正见之垢。疑断净为于三世因果缘起法之了解，净除三世诸疑惑垢。道识净为于生灭观照之明净识见，生起喜乐清净通达解脱持守四念处者持之平静定慧，此谓十种观净，非道业，观生灭解脱识谓道识也，故名净。行为观净为修行观察生灭、消灭、恐怖、厌倦、欲解脱、反观、无常等九种慧识，称为九般观净。此等九慧识净除日常执著，智慧净者为断除邪见慧。断除则是圣智。解脱净为断除己欲，得阿拉汉果。故者戒净等九项为净业之根纲。智慧为阿拉汉之智慧，解脱则是阿拉汉解脱。

Navapārisuddhipadhāniyaṅgānīti sīlavisuddhi pārisuddhipadhāniyaṅgaṃ, cittavisuddhi pārisuddhipadhāniyaṅgaṃ, diṭṭhivisuddhi pārisuddhipadhāniyaṅgaṃ, kaṅkhāvitaraṇavisuddhi pārisuddhipadhāniyaṅgaṃ, maggāmaggañāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṃ, paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṃ, ñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṃ, paññā pārisuddhipadhāniyaṅgaṃ, vimutti pārisuddhipadhāniyaṅgaṃ (dī. ni. 3.359). Sīlavisuddhīti visuddhiṃ pāpetuṃ samatthaṃ catupārisuddhisīlaṃ. Tañhi dussīlyamalaṃ visodheti. Pārisuddhipadhāniyaṅganti parisuddhabhāvassa padhānaṃ uttamaṃ aṅgaṃ. Cittavisuddhīti vipassanāya padaṭṭhānabhūtā paguṇā aṭṭha samāpattiyo. Tā hi kāmacchandādicittamalaṃ visodhenti. Diṭṭhivisuddhīti sappaccayanāmarūpadassanaṃ. Tañhi sattadiṭṭhimalaṃ visodheti. Kaṅkhāvitaraṇavisuddhīti paccayākārañāṇaṃ. Tena hi tīsu addhāsu paccayavasena dhammā pavattantīti passanto tīsupi addhāsu sattakaṅkhāmalaṃ vitaranto visujjhati. Maggāmaggañāṇadassanavisuddhīti udayabbayānupassanakkhaṇe uppannā obhāsañāṇapītipassaddhisukhaadhimokkhapaggahaupaṭṭhānaupekkhānikantīti dasa vipassanupakkilesā, na maggo, vīthipaṭipannaṃ udayabbayañāṇaṃ maggoti evaṃ maggāmagge ñāṇaṃ nāma. Tena hi amaggamalaṃ visodheti. Paṭipadāñāṇadassanavisuddhīti vīthipaṭipannaṃ udayabbayānupassanāñāṇaṃ bhaṅgānupassanāñāṇaṃ bhayatupaṭṭhānānupassanāñāṇaṃ ādīnavānupassanāñāṇaṃ nibbidānupassanāñāṇaṃ muñcitukamyatāñāṇaṃ paṭisaṅkhānupassanāñāṇaṃ saṅkhārupekkhāñāṇaṃ anulomañāṇanti imāni nava vipassanāñāṇāni. Tāni hi niccasaññādimalaṃ visodhenti. Ñāṇadassanavisuddhīti catuariyamaggapaññā. Sā hi samucchedato sakasakamaggavajjhakilesamalaṃ visodheti. Paññāti arahattaphalapaññā. Vimuttīti arahattaphalavimutti.

九净业根意指应先修持之业根，即戒净业根、心净业根、见净业根、疑破除净业根、道识净业根、行为识观根、智慧识观根、智慧根、解脱根（根据《相应部》注释）。戒净即善行于戒，发起清净境界。心净即依正见修行八种善果，净化由欲等污秽。见净即以理智辨别名色缘起，净除邪见。疑破除为破除无明之疑惑，引导入正途。道识净是观照生死变化现象之慧眼。行为识为观察行止、现象、厌恶、恐惧等法门智慧。智慧为阿拉汉无碍智慧。解脱为斩断烦恼，证得涅槃。此诸为修持净业之纲领，皆是通向清净道果的法要。

Dasa kasiṇāyatanānīti ‘‘pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ, āpokasiṇameko sañjānāti…pe… tejokasiṇameko sañjānāti…pe… vāyokasiṇameko sañjānāti…pe… nīlakasiṇameko sañjānāti…pe… pītakasiṇameko sañjānāti…pe… lohitakasiṇameko sañjānāti…pe… odātakasiṇameko sañjānāti…pe… ākāsakasiṇameko sañjānāti…pe… viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇa’’nti (a. ni. 10.25; dī. ni. 3.360) evaṃ vuttāni dasa. Etāni hi sakalapharaṇaṭṭhena kasiṇāni, tadārammaṇānaṃ dhammānaṃ khettaṭṭhena adhiṭṭhānaṭṭhena vā āyatanāni. Uddhanti uparigaganatalābhimukhaṃ. Adhoti heṭṭhābhūmitalābhimukhaṃ. Tiriyanti khettamaṇḍalamiva samantā paricchinnaṃ. Ekacco hi uddhameva kasiṇaṃ vaḍḍheti ekacco adho, ekacco samantato. Ekopi tena tena vā kāraṇena evaṃ pasāreti ālokamiva rūpadassanakāmo. Tena vuttaṃ – ‘‘pathavīkasiṇameko sañjānāti uddhaṃ adho tiriya’’nti (a. ni. 10.25; dī. ni. 3.360). Advayanti idaṃ pana ekassa aññabhāvānupagamanatthaṃ vuttaṃ. Yathā hi udakaṃ paviṭṭhassa sabbadisāsu udakameva hoti na aññaṃ, evameva pathavīkasiṇaṃ pathavīkasiṇameva hoti, natthi tassa aññakasiṇasambhedoti. Esa nayo sabbattha. Appamāṇanti idaṃ tassa tassa pharaṇaappamāṇavasena vuttaṃ. Tañhi manasā pharanto sakalameva pharati, na ‘‘ayamassa ādi idaṃ majjha’’nti pamāṇaṃ gaṇhātīti. Ākāsakasiṇanti kasiṇugghāṭimākāso paricchedākāsakasiṇañca. Viññāṇakasiṇanti kasiṇugghāṭimākāse pavattaviññāṇaṃ. Tattha kasiṇavasena kasiṇugghāṭimākāse, kasiṇugghāṭimākāsavasena tattha pavattaviññāṇe uddhaṃadhotiriyatā veditabbā, paricchedākāsakasiṇassapi vaḍḍhanīyattā tassa vasenapīti.

所谓十种遍境者，即「地遍」一者，知上下前后左右，无二无量；「水遍」一者，知……诸如此类，至「识遍」一者，知上下前后无二无量（引自阿含·尼柯耶第10.25, 增支部·尼柯耶第3.360）。如是所说即十种。此诸遍境，乃依其所摄之境界及分别之对象而立之境界。例如上者为天空之上方；下者为地面之下方；前后左右乃世间空间如领域环绕。或上方增长，或下方增长，或四面增长。有时因缘使之广展如光明普照。故说：『唯独地遍能知上下前』（同上）。「无二」乃因一者不生他者之义。譬如清水入盛器四面无别，唯为水一体，无他水质，地遍亦同，故无他遍区分。此为普遍原则。所谓「无量」指各遍境皆无定量，其量由心意外延遍及，无固定界限。空遍谓遍布空间限制；识遍谓遍知于此空间流转之识。此二亦可分别上下前后而知其增长与限制。又称此二为遍之场所与所现之识，理应通达其方位变化及增长。

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26. Idāni bhāvanāpabhedaṃ dassento dve bhāvanātiādimāha. Tattha lokiyātiādīsu loko vuccati lujjanapalujjanaṭṭhena vaṭṭaṃ, tasmiṃ pariyāpannabhāvena loke niyuttāti lokiyā, lokiyānaṃ dhammānaṃ bhāvanā lokiyā. Kiñcāpi dhammānaṃ bhāvanāti vohāravasena vuccati, tehi pana visuṃ bhāvanā natthi. Te eva hi dhammā bhāviyamānā bhāvanāti vuccanti. Uttiṇṇāti uttarā, loke apariyāpannabhāvena lokato uttarāti lokuttarā.

现当说明修习之分类，谓之两种修习初说。彼所谓世俗者，即在世间旋转不息之众生，因其烦恼缠绕，束缚于轮回。于此世间因轮回环绕对应法门称为世俗修习。凡世间诸法之修习，皆谓世俗修习。若就法义而言，修习通称为修习，然此时尚未圆满之修习实不可称为完美。唯有于诸法中不断修习者，方名修习。所谓上升者，谓超越世间未圆满境界，达彼更高之境界，称为超世修习。

Rūpabhavasaṅkhāte rūpe avacarantīti rūpāvacarā. Kusalasaddo panettha ārogyaanavajjachekasukhavipākesu dissati. ‘‘Kacci nu bhoto kusalaṃ? Kacci bhoto anāmaya’’ntiādīsu (jā. 1.15.146; 2.20.129) ārogye. ‘‘Katamo pana, bhante, kāyasamācāro kusalo? Yo kho, mahārāja, kāyasamācāro anavajjo’’ti (ma. ni. 2.361) ca ‘‘puna caparaṃ, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti kusalesu dhammesū’’ti (dī. ni. 3.145) ca evamādīsu anavajje. ‘‘Taṃ kiṃ maññasi, rājakumāra, kusalo tvaṃ rathassa aṅgapaccaṅgāna’’nti? (Ma. ni. 2.87) ‘‘kusalā naccagītassa sikkhitā cāturitthiyo’’ti (jā. 2.22.94) ca ādīsu cheke. ‘‘Kusalānaṃ dhammānaṃ samādānahetu evamidaṃ puññaṃ pavaḍḍhatī’’ti (dī. ni. 3.80) ‘‘kusalassa kammassa katattā upacitattā’’ti (dha. sa. 431) ca ādīsu sukhavipāke. Svāyamidha ārogyepi anavajjepi sukhavipākepi vaṭṭati. Vacanattho panettha kucchite pāpake dhamme salayanti calayanti kampenti viddhaṃsentīti kusalā, kucchitena vā ākārena sayanti pavattantīti kusā, te akusalasaṅkhāte kuse lunanti chindantīti kusalā, kucchitānaṃ vā sānato tanukaraṇato kusaṃ, ñāṇaṃ. Tena kusena lātabbā gahetabbā pavattetabbāti kusalā, yathā vā kusā ubhayabhāgagataṃ hatthappadesaṃ lunanti, evamimepi uppannānuppannabhāvena ubhayabhāgagataṃ saṃkilesapakkhaṃ lunanti, tasmā kusā viya lunantīti kusalā. Tesaṃ rūpāvacarakusalānaṃ bhāvanā. Arūpabhavasaṅkhāte arūpe avacarantīti arūpāvacarā. Tebhūmakavaṭṭe pariyāpannā antogadhāti pariyāpannā, tasmiṃ na pariyāpannāti apariyāpannā, lokuttarā.

关于形界生住者，即入色法而体证之法，谓之色入法。善词于此处显指身心健全无染之快乐果报。如经中所言：「汝安否善？汝安否无病？」等，是指健康无疾病之义。又云：「何为身行善？乃身安稳无恙。」且又引经教示：「善法如是摄取增长。」身心健全乃善法所成之果。故于此贵体安康免费之意旨。然文义所示，恶法令人不安动摇不宁，使身心震荡不安，谓之恶；善如香净细致之物，故称善。以此喻之，善者当摄宜取，故如妙法宝，宜珍重供养而修习，若动摇断裂则不善。身心善法之入法，与无形界生住对应，谓之无色入法。彼处三界转，世间科学论中谓之「无染无著」之状态。此为超世无染境界之象。

Kāmāvacarakusalānaṃ dhammānaṃ bhāvanā kasmā na vuttāti ce? Appanāppattāya eva bhāvanāya abhidhamme bhāvanāti adhippetattā. Vuttañhi tattha –

若问为何不称欲界修习之法为修习？盖因其未达专注所摄。依阿毗达摩释，修习专指有依其法而意念及正行成就者。经中有云——

‘‘Yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭṭhānesu kammassakataṃ vā saccānulomikaṃ vā rūpaṃ aniccanti vā, vedanā aniccāti vā, saññā aniccāti vā, saṅkhārā aniccāti vā, viññāṇaṃ aniccanti vā yaṃ evarūpaṃ anulomikaṃ khantiṃ diṭṭhiṃ ruciṃ mudiṃ pekkhaṃ dhammanijjhānakkhantiṃ parato asutvā paṭilabhati, ayaṃ vuccati cintāmayā paññā. Yogavihitesu vā kammāyatanesu…pe… dhammanijjhānakkhantiṃ parato sutvā paṭilabhati, ayaṃ vuccati sutamayā paññā. Sabbāpi samāpannassa paññā bhāvanāmayā paññā’’ti (vibha. 768).

「于禅定所依处、于技艺所依处、于智慧所依处，及于业缘顺缘之色、受、想、行、识，若有不常相观察及忍受，谛视此法，若听后能得，则名为思虑慧。于禅定所依处……同前……若闻后能得，此名为闻慧。诸种诸法悉如是慧，统称修习慧。」

Sā pana kāmāvacarabhāvanā āvajjanabhavaṅgapātehi antaritattā bhāvanāti na vuttāti veditabbā. Sabbesaṃ pana puññānaṃ tividhapuññakiriyavatthūnaṃ antogadhattā upacārasamādhivipassanāsamādhīnaṃ bhāvanāmayapuññatā siddhā. Idha pana lokiyabhāvanāya eva saṅgahitā. Rūpārūpāvacarānaṃ tividhabhāve hīnāti lāmakā. Hīnuttamānaṃ majjhe bhavā majjhā, majjhimātipi pāṭho. Padhānabhāvaṃ nītāti paṇītā, uttamāti attho. Āyūhanavasena ayaṃ hīnamajjhimapaṇītatā veditabbā. Yassā hi āyūhanakkhaṇe chando vā hīno hoti vīriyaṃ vā cittaṃ vā vīmaṃsā vā, sā hīnā nāma. Yassā te dhammā majjhimā, sā majjhimā nāma. Yassā te dhammā paṇītā, sā paṇītā nāma. Mudukehi vā indriyehi sampayuttā hīnā nāma, majjhimehi indriyehi sampayuttā majjhimā, adhimattehi indriyehi sampayuttā paṇītā nāma. Apariyāpannāya hīnamajjhimattābhāvā paṇītatā eva vuttā. Sā hi uttamaṭṭhena atappakaṭṭhena ca paṇītā.

此乃欲界修习，因内著欲缘及根本习气而行之，故未称真修习。诸善法功德基础中，端依具足三种功德力量之内涵，及禅定之安住及观智之成就所代表之为修习功德。此皆受世法聚合。色界与无色界修习有三等不同，较为低劣称之为次劣；居中称之为中等；最高者为上等。以此身心力判断，若气力、意力、意向不足，则属下品；若中等，则属中品；若甚佳，则属上品。以愚拙之根基与下等感官合，则为下品。中等以中等感官归之。具强感官以为上品。此三等由非圆满、中等、圆满状态而成。圆满则称为上品。

§27

27. Paṭhamabhāvanācatukke bhāvetīti ekasmiṃyeva khaṇe tathā tathā paṭivijjhanto ariyamaggaṃ bhāveti. Dutiyabhāvanācatukke esanābhāvanāti appanāpubbabhāge bhāvanā. Sā hi appanaṃ esanti etāyāti esanāti vuttā. Paṭilābhabhāvanāti appanābhāvanā. Sā hi tāya esanāya paṭilabbhatīti paṭilābhoti vuttā. Ekarasābhāvanāti paṭilābhe vasībhāvaṃ pattukāmassa payogakāle bhāvanā. Sā hi tena tena pahānena tehi tehi kilesehi vimuttattā vimuttirasena ekarasāti katvā ekarasāti vuttā. Āsevanābhāvanāti paṭilābhe vasippattassa yathāruci paribhogakāle bhāvanā. Sā hi bhusaṃ sevīyatīti āsevanāti vuttā. Keci pana ‘‘āsevanābhāvanā vasīkammaṃ, ekarasābhāvanā sabbatthikā’’ti vaṇṇayanti. Catukkavibhāge samādhiṃ samāpajjantānanti vattamānasamīpe vattamānavacanaṃ. Tattha jātāti tasmiṃ pubbabhāge jātā. Ekarasā hontīti appanuppādane samānakiccā honti. Samādhiṃ samāpannānanti appitappanānaṃ. Tattha jātāti tassā appanāya jātā. Aññamaññaṃ nātivattantīti samappavattiyā aññamaññaṃ nātikkamanti. Adhimokkhaṭṭhenasaddhindriyaṃbhāvayatotiādīsu ekakkhaṇepi ekekassa indriyassa sakasakakiccakaraṇe taṃtaṃnissayavasena sakasakakiccakārakāni sesānipi indriyāni vimuttirasena ekarasā hontīti vimuttiraseneva ekarasaṭṭhena bhāvanā. Balabojjhaṅgamaggaṅgesupi eseva nayo. Ekarasāti ca liṅgavipallāso kato.

第一种修习法共分四部，在某一时刻分别专注修习圣道。第二种修习法分为渴求修习，位于专注之前。所谓渴求，意指对修习的渴望。获得修习则是渴求修习的获得，意指因渴求而得以修习。专一修习乃指获得时的专注状态，于断除烦恼、获得解脱期间所修。此一时专一故称专一。亲近修习则指在获得专注的解脱者随喜享受时修习，称为亲近。有人说“亲近修习是维持专注修习，专一修习则恒常显现”。所谓四部修习，即指在得到专注时入定。所谓“出现”指处于先前阶段已而出现。所谓专一的意思是，如不起的专注状态是一致业。所谓入定者，指修习时的专注道场。所谓出现为专注而生。所谓互不逾越者，谓依相续所生，互相不同而不逾越。谓如持续之声等，仅一刹那之感官活动，由多感官合起，因解脱而专一。此专一即以解脱为本，称为专一修习。觉支力量诸道亦如是引导。所谓专一，即是标相颠倒。

Idha bhikkhūti imasmiṃ sāsane bhikkhu. Saṃsāre bhayaṃ ikkhatīti bhikkhu. Pubbaṇhasamayantiādīsu accantasaṃyogatthe upayogavacanaṃ, atthato pana bhummameva , divasassa pubbakāleti attho. Āsevatīti vasippattaṃ samādhiṃ bhusaṃ sevati. Majjhanhikasamayanti divasassa majjhakāle. Sāyanhasamayanti divasassa sāyanhakāle. Purebhattanti divābhattato purekāle. Pacchābhattanti divābhattato pacchākāle. Purimepi yāmeti rattiyā paṭhame koṭṭhāse. Kāḷeti kāḷapakkhe. Juṇheti sukkapakkhe. Purimepi vayokhandheti paṭhame vayokoṭṭhāse, paṭhamavayeti attho. Tīsu ca vayesu vassasatāyukassa purisassa ekekasmiṃ vaye catumāsādhikāni tettiṃsa vassāni honti.

此云比库，谓在此教法中的比库。生死中恐惧，称为比库。清晨等时间段，为亲密连接期间的习用词，本意为一天之晨时。亲近是指保持专注状态，亲近即共处之意。午时是日正中。暮时为日暮。白昼之前称为黎明时。白昼之后谓晚间。晚上称第一宵。黑夜谓黑夜季节。暑季谓热季。三季中，一百岁男子于每一年龄的特定时间段合计有四个月余及三十年。

§28

28. Tatiyabhāvanācatukke tattha jātānaṃ dhammānaṃ anativattanaṭṭhenāti tattha nekkhammādīsu bhāvanāvisesesu jātānaṃ samādhipaññāsaṅkhātānaṃ yuganaddhadhammānaṃ aññamaññaṃ anatikkamanabhāvena. Indriyānaṃ ekarasaṭṭhenāti tattheva saddhādīnaṃ indriyānaṃ nānākilesehi vimuttattā vimuttirasena ekarasabhāvena. Tadupagavīriyavāhanaṭṭhenāti tesaṃ anativattanaekarasabhāvānaṃ anucchavikassa vīriyassa vāhanabhāvena. Āsevanaṭṭhenāti yā tassa tasmiṃ samaye pavattā āsevanā. Tassā āsevanāya āsevanabhāvena.

第三种修习法处，谓已出三定之法，诸如舍弃等修习。所出定即为智慧和定结合生起，彼此不逾越。所谓感官专一，指即刻解脱各种感官烦恼，因解脱修习而专一。所谓推动努力之载体，谓这些不逾越的专一本性的力量承载人之勤奋。所谓亲近，谓当时所发生的亲近状态，以亲近为名。

Rūpasaññanti kusalavipākakiriyavasena pañcadasavidhaṃ rūpāvacarajjhānasaṅkhātaṃ rūpasaññaṃ. Rūpāvacarajjhānampi hi rūpanti vuccati ‘‘rūpī rūpāni passatī’’tiādīsu (dī. ni. 2.174; a. ni. 8.66; dha. sa. 248), tassa jhānassa ārammaṇampi ‘‘bahiddhā rūpāni passati suvaṇṇadubbaṇṇānī’’tiādīsu (dī. ni. 2.173; a. ni. 8.65-66; dha. sa. 247, 249). Rūpāvacarajjhānañhi saññāsīsena rūpe saññāti katvā rūpasaññāti vuccati. Paṭighasaññanti kusalavipākā pañca, akusalavipākā pañcāti evaṃ dasavidhaṃ paṭighasaññaṃ. Dvipañcaviññāṇasampayuttā hi saññā cakkhādīnaṃ vatthūnaṃ rūpādīnaṃ ārammaṇānañca paṭighātena uppannattā paṭighasaññāti vuccati. Rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññātipi etissā eva nāmaṃ. Nānattasaññanti aṭṭha kāmāvacarakusalasaññā, dvādasa akusalasaññā , ekādasa kāmāvacarakusalavipākasaññā, dve akusalavipākasaññā, ekādasa kāmāvacarakiriyasaññāti evaṃ catucattālīsavidhaṃ nānattasaññaṃ. Sā hi nānatte nānāsabhāve rūpasaddādibhede gocare pavattā saññāti nānattasaññā, catucattālīsabhedato nānattā nānāsabhāvā aññamaññaṃ asadisā saññāti vā nānattasaññāti vuccati. Saññābahukattepi jātiggahaṇena ekavacanaṃ kataṃ.

色根识谓善业成熟作用所生之色根识，乃十五种色根识之总称。即使色根识亦称色，意指“色者，观色之者”等（参见相应文献）。入定时于定境中，谓“外见色，色有黄金色与灰色”等记载。色根识因有想法故称想识。触根识谓依五善业成熟共五不善业成熟而生的十种境碍想。二十五种与色眼等之所缘之境皆因触害产生，故称触根识。色根识含有声、想等诸识。多样想识谓八种善欲界想、十二种不善想、十一种善欲界业想、两种不善业想、十一种欲界善业所感想，共四十四种多样想识。多样想识乃针对色、声等分别而生的想，称多样想，彼此不同故称多样想。多样想多数时以一个名词统摄。

Niccasaññanti niccanti saññaṃ niccasaññaṃ. Evaṃ sukhasaññaṃ attasaññaṃ. Nandinti sappītikaṃ taṇhaṃ. Rāganti nippītikaṃ taṇhaṃ. Samudayanti rāgassa samudayaṃ. Atha vā bhaṅgānupassanāya bhaṅgasseva dassanato saṅkhārānaṃ udayaṃ. Ādānanti nibbattanavasena kilesānaṃ, adosadassāvitāya saṅkhatārammaṇassa vā ādānaṃ. Ghanasaññanti santativasena ghananti saññaṃ. Āyūhananti saṅkhārānaṃ atthāya payogakaraṇaṃ. Dhuvasaññanti thiranti saññaṃ. Nimittanti niccanimittaṃ. Paṇidhinti sukhapatthanaṃ. Abhinivesanti atthi attāti abhinivesaṃ. Sārādānābhinivesanti niccasārattasāragahaṇābhinivesaṃ. Sammohābhinivesanti ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādivasena (saṃ. ni. 2.20) ‘‘issarato loko sambhotī’’tiādivasena ca sammohābhinivesaṃ. Ālayābhinivesanti ādīnavādassanena allīyitabbamidanti abhinivesaṃ. Appaṭisaṅkhanti anupāyagahaṇaṃ. Saññogābhinivesanti kāmayogādikaṃ kilesappavattiṃ.

常想即“常”之想。如此快乐想即自我想。喜欲谓强烈渴爱。嗔谓嗔恨之起。复起谓嗔之复起。或为观诸成坏，从观成坏而见诸行之起。受取谓烦恼趋转，借受取而存。实质即众行之用具。恒想谓平稳想。象征谓常相。志向谓安乐萌生。执着谓我执。专执谓恒有我执。迷执谓如“我曾在过去此间”等迷惑执着。根执谓因恐怖愁苦而产生之执。不忍弃谓无所依赖的迷执。执缚谓由欲念等引发烦恼流转的缠执。

Diṭṭhekaṭṭheti diṭṭhīhi saha ekasmiṃ ṭhitāti diṭṭhekaṭṭhā. Te diṭṭhekaṭṭhe. Kilesenti upatāpenti, vibādhenti vāti kilesā. Te kilese. Duvidhañhi ekaṭṭhaṃ pahānekaṭṭhaṃ sahajekaṭṭhañca. Pahānekaṭṭhaṃ sakkāyadiṭṭhipamukhāhi tesaṭṭhiyā diṭṭhīhi saha (paṭi. ma. aṭṭha. 2.1.118) yāva sotāpattimaggena pahānā, tāva ekasmiṃ puggale ṭhitāti attho. Idamidhādhippetaṃ. Dasasu hi kilesesu idha diṭṭhikilesoyeva āgato. Sesesu pana apāyagamanīyo lobho doso moho māno vicikicchā thinaṃ uddhaccaṃ ahirikaṃ anottappanti nava kilesā diṭṭhiyā saha pahānekaṭṭhā hutvā sotāpattimaggena pahīyanti, rāgadosamohapamukhesu vā diyaḍḍhesu kilesasahassesu sotāpattimaggena diṭṭhiyā pahīyamānāya diṭṭhiyā saha apāyagamanīyā sabbakilesā pahānekaṭṭhavasena pahīyanti, sahajekaṭṭhe diṭṭhiyā saha ekasmiṃ citte ṭhitāti attho. Sotāpattimaggena hi dvīsu diṭṭhisampayuttaasaṅkhārikacittesu pahīyamānesu tehi sahajāto lobho moho uddhaccaṃ ahirikaṃ anottappanti ime kilesā sahajekaṭṭhavasena pahīyanti, dvīsu diṭṭhisampayuttasasaṅkhārikacittesu pahīyamānesu tehi sahajāto lobho moho thinaṃ uddhaccaṃ ahirikaṃ anottappanti ime kilesā sahajekaṭṭhavasena pahīyanti. Oḷārike kileseti oḷārikabhūte kāmarāgabyāpāde. Anusahagate kileseti sukhumabhūte kāmarāgabyāpāde. Sabbakileseti maggattayena pahīnāvasese.

断见即随见立于某处，谓断见。据说烦恼即烦乱、障碍，即为烦恼。烦恼分为二，一曰断除，一曰自然。断除者以执断见为前导，至须陀洹果。此即指十烦恼中断见烦恼。余者不可堕落者，如贪、嗔、痴、傲慢、疑、昏沉等九新烦恼及除贪嗔痴外千余种烦恼普遍断于须陀洹果。断对应于断见，谓与一心共处。须陀洹果时，二见所生烦恼于此断除，与贪、痴、发奋、无耻、无惭等烦恼共相续。粗重烦恼谓粗重的贪嗔。细微烦恼谓细微的贪嗔。诸烦恼皆断尽。

Vīriyaṃ vāhetīti yogāvacaro vīriyaṃ pavatteti. Heṭṭhā esanāpaṭilābhaekarasaāsevanavacanāni bhāvanānaṃ visesadassanatthaṃ vuttāni ‘‘evaṃbhūtā ca bhāvanā’’ti. Idha ‘‘tattha jātānaṃ dhammānaṃ anativattanaṭṭhena indriyānaṃ ekarasaṭṭhena tadupagavīriyavāhanaṭṭhena āsevanaṭṭhenā’’ti vacanāni bhāvanāhetudassanatthaṃ vuttāni ‘‘iminā ca iminā ca hetunā bhāvanā’’ti. Heṭṭhā āsevanābhāvanāti nānākkhaṇavasena vuttā, idha āsevanaṭṭhena bhāvanāti ekakkhaṇavasenāti viseso. Rūpaṃ passanto bhāvetītiādīsu rūpādīni passitabbākārena passanto bhāvetabbaṃ bhāvanaṃ bhāvetīti attho. Ekarasā hontīti vimuttirasena, kiccarasena vā ekarasā honti. Vimuttirasoti sampattiraso. Kiccasampattiatthena raso nāma pavuccatīti hi vuttanti.

“精进”称为“修习之道”。“精进”即推动、运转。下文诸如召唤、随顺、同一心色之法语，皆为修习之法显现特殊内涵而说，“如此成就之修习”为意。此处“由此，已生之法之不逆转、靠单一根门持守、凭督促精进之力、由随顺之法”之语，为显说修习缘起故，故有“因此及因彼而修习”云。下文所谓随顺修习者，以不同时间聚说，此处随顺即专一，修习专一。观色等起步者，应以可以观之因缘，观照生起，谓观照应成之法，即是修习之意。单一心味者，有两种：自由味或业务味。自由味者即成就味。业务成就为味称。

Bhāvetabbaniddesavaṇṇanā niṭṭhitā. · 应修习者解说注释结束。

Sacchikātabbaniddesavaṇṇanā应作证者解说注释

§29

29. Sacchikātabbaniddese dasa ekuttaravissajjanāni paṭilābhasacchikiriyāvasena vuttāni. Tattha akuppā cetovimuttīti arahattaphalavimutti. Sā hi na kuppati na calati na parihāyatīti akuppā, sabbakilesehi cittassa vimuttattā cetovimuttīti vuccati. Vijjāti tisso vijjā. Vimuttīti dasuttarapariyāyena arahattaphalaṃ vuttaṃ, saṅgītipariyāyena pana ‘‘vimuttīti dve vimuttiyo cittassa ca adhimutti nibbānañcā’’ti (dī. ni. aṭṭha. 3.304) vuttaṃ. Ettha ca aṭṭha samāpattiyo nīvaraṇādīhi suṭṭhu vimuttattā vimutti nāma, nibbānaṃ sabbasaṅkhatato vimuttattā vimutti nāma. Tisso vijjāti pubbenivāsānussatiñāṇaṃ vijjā sattānaṃ cutūpapāte ñāṇaṃ vijjā āsavānaṃ khaye ñāṇaṃ vijjā. Tamavijjhanaṭṭhena vijjā, viditakaraṇaṭṭhenāpi vijjā. Pubbenivāsānussatiñāṇañhi uppajjamānaṃ pubbenivāsaṃ chādetvā ṭhitaṃ tamaṃ vijjhati, pubbenivāsañca viditaṃ karotīti vijjā. Cutūpapāte ñāṇaṃ cutipaṭisandhicchādakaṃ tamaṃ vijjhati, cutūpapātañca viditaṃ karotīti vijjā. Āsavānaṃ khaye ñāṇaṃ catusaccacchādakaṃ tamaṃ vijjhati, catusaccadhamme ca viditaṃ karotīti vijjā. Cattāri sāmaññaphalānīti sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaphalaṃ. Pāpadhamme sameti vināsetīti samaṇo, samaṇassa bhāvo sāmaññaṃ. Catunnaṃ ariyamaggānametaṃ nāmaṃ. Sāmaññassa phalāni sāmaññaphalāni.

第29节关于应当证知者的显示，共说有十种最高解脱功德的证得显现。彼中“不动心解脱”谓阿拉汉果实的解脱。所谓不动，即不嗔恚、不起躁动、不破坏，心离诸染故称不动心解脱。三种智慧已知。所谓解脱，乃指阿拉汉果实的十种反复说法，唱诵中云“解脱有二，一为心所解脱，一为念佛所证悟之一切亦入灭”。此中八种禅定境界以障碍等除废显著名为解脱，涅槃因依诸行皆尽故名解脱。三种智慧：一为前生忆识智慧，二为断生死识得智慧，三为染污断灭智慧。为智慧起源、为知之处乃智慧。前生忆识乃为掩盖前世假相之暗智，是为智慧，且能分别所知。断生死知即断得再生之暗智，亦能分别所知。污垢断除知为四圣谛之暗通，能分别所知。四果即初果、二果、三果、阿拉汉果。离恶法故定为净化者，圣者事业即为净化。此乃四圣谛中各圣道的总称，彼四果为圣果总称。

Pañca dhammakkhandhāti sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho, vimuttiñāṇadassanakkhandho. Dhammakkhandhāti dhammavibhāgā dhammakoṭṭhāsā. Sīlakkhandhādīsupi eseva nayo. Lokiyalokuttarā sīlasamādhipaññā eva sīlasamādhipaññākkhandhā . Samucchedapaṭippassaddhinissaraṇavimuttiyo eva vimuttikkhandho. Tividhā vimuttipaccavekkhaṇā eva vimuttiñāṇadassanakkhandho. So lokiyo eva. Jānanaṭṭhena ñāṇameva dassanaṭṭhena dassananti ñāṇadassanaṃ, vimuttīnaṃ ñāṇadassanaṃ vimuttiñāṇadassananti vuccati. Vikkhambhanatadaṅgavimuttiyo pana samādhipaññākkhandheheva saṅgahitā. Ime pañca dhammakkhandhā sekkhānaṃ sekkhā, asekkhānaṃ asekkhāti vuttā. Etesu hi lokiyā ca nissaraṇavimutti ca nevasekkhānāsekkhā. Sekkhā hontāpi sekkhānaṃ ime iti sekkhā, asekkhānaṃ ime iti asekkhāti vuccanti. ‘‘Sekkhena vimuttikkhandhena samannāgato hotī’’ti ettha pana nissaraṇavimuttiyā ārammaṇakaraṇavasena samannāgatoti veditabbo. Cha abhiññāti cha adhikāni ñāṇāni. Katamā cha? Iddhividhañāṇaṃ , dibbasotadhātuñāṇaṃ, pubbenivāsānussatiñāṇaṃ, cetopariyañāṇaṃ, dibbacakkhuñāṇaṃ, āsavānaṃ khaye ñāṇanti imā cha.

五法蕴即为戒蕴、定蕴、慧蕴、解脱蕴、解脱知见蕴。法蕴是法类别、法系列。戒蕴等亦同理。俗世及出世戒定慧合一称戒定慧蕴。断灭与灭尽通达的解脱即为解脱蕴。三种解脱知见的分别即为解脱知见蕴。解脱的知见即智见，见者为智慧及见解二者合一。此五法蕴是学修的学蕴，非学的为非学蕴。此中俗世解脱与超世解脱皆属非学。虽为学，然此五仍称学蕴；非学则称非学蕴。所谓“具学者以此蕴相具足也”，此处以解脱作为超越执著的缘起所具足。六神通和其余智慧为六项。分别为：神通、天耳根、宿命通、心念清净通、天眼通、断除烦恼之智慧，此六者称智慧。

Satta khīṇāsavabalānīti khīṇā āsavā assāti khīṇāsavo, khīṇāsavassa balāni khīṇāsavabalāni. Katamāni satta? Vuttāni bhagavatā –

所谓七种断除污垢的力量，谓断污垢者即断除污垢，断除污垢者力量之表现。此七者为何？世尊说——

‘‘Idha, bhikkhave, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yampi, bhikkhave, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhikkhave, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti ‘khīṇā me āsavā’ti.

“比库们，断除污垢比库，因无常观，所有行法皆以正智如实洞察。比库们，断除污垢比库因如实正智观察无常行法，如此比库具备力量，凭此力量断垢比库断尽污垢，称‘我已断尽污垢’。”

‘‘Puna caparaṃ, bhikkhave, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmāti yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yampi, bhikkhave…pe… idampi khīṇāsavassa bhikkhuno balaṃ hoti…pe….

“复次，比库们，断除污垢比库，透过正智如实洞察欲欲如炽热火焰。如彼，断除污垢比库具此力量……（后文同前）……"

‘‘Puna caparaṃ, bhikkhave, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantībhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi. Yampi, bhikkhave…pe… idampi khīṇāsavassa bhikkhuno balaṃ hoti…pe….

复次，诸比库，断尽烦恼的比库，具足离群独处之心，心存寂静；怀有安住寂静之力；增长寂静之负担；专注于寂静境；希求出离；完全熄灭一切烦恼所依之事。何等是诸比库？……彼亦具足此力……

‘‘Puna caparaṃ, bhikkhave, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā. Pañcindriyāni bhāvitāni honti subhāvitāni. Satta bojjhaṅgā bhāvitā honti subhāvitā. Ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito. Yampi, bhikkhave, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti ‘khīṇā me āsavā’’’ti (a. ni. 10.90; dī. ni. 3.357; paṭi. ma. 2.44).

复次，诸比库，断尽烦恼的比库，修习四念处，皆得善成；五根得增长成熟；七觉支增长成熟；圣八正道得增长成熟。诸比库若增长成熟圣八正道，即此亦是其力量，此力显现后，断尽烦恼的比库了知烦恼已尽言『我烦恼已断』。

Tattha paṭhamena balena dukkhasaccapaṭivedho, dutiyena samudayasaccapaṭivedho, tatiyena nirodhasaccapaṭivedho, catūhi maggasaccapaṭivedho pakāsito hoti.

其中以第一力，即苦谛之知显现；第二力，集谛之知显现；第三力，灭谛之知显现；第四力，为道谛四圣谛之知显现。

Aṭṭha vimokkhāti ārammaṇe adhimuccanaṭṭhena paccanīkadhammehi ca suṭṭhu muccanaṭṭhena vimokkhā. ‘‘Katame aṭṭha? Rūpī rūpāni passati, ayaṃ paṭhamo vimokkho. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, ayaṃ dutiyo vimokkho. ‘Subha’nteva adhimutto hoti, ayaṃ tatiyo vimokkho. Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ catuttho vimokkho. Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ pañcamo vimokkho. Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ chaṭṭho vimokkho. Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, ayaṃ sattamo vimokkho. Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ aṭṭhamo vimokkho’’ti (dī. ni. 2.174; 3.358; a. ni. 8.66).

八种解脱，谓缘起释放、断除生起及彼所生之事，及以契合正断境，实得彻底释放。何为八？一者以色见色，此为初解脱；内识无色，外见色者，此为次解脱；心生悦意者，谓善意生，此为第三解脱；超越一切色识，从拒绝感触意念侵扰，入无边空处，此为第四解脱；超越空处，入无边识处，第五解脱；超越识处，入无所有处，第六解脱；超越无所有处，入无觉无念处，第七解脱；超越无觉无念处，入识受灭境，此为第八解脱。

Nava anupubbanirodhāti nava anupaṭipāṭiyā nirodhā. ‘‘Katame nava? Paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti, dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti, tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti, catutthaṃ jhānaṃ samāpannassa assāsapassāsā niruddhā honti, ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti, viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti, ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti, nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti, saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā hontī’’ti (a. ni. 9.31; dī. ni. 3.344, 359).

九重渐次灭除，谓依次灭除。何者为九？初禅成就时，欲界色念断灭；二禅成就时，初思、伺断灭；三禅成就时，喜断灭；四禅成就时，呼吸断灭；无边空处入定时，色念断灭；无边识处入定时，空处念断灭；无所有处入定时，识处念断灭；无觉无念处入定时，无所有处念断灭；识受灭入定时，色与受皆断灭。

Dasa asekkhā dhammāti upari sikkhitabbābhāvato na sikkhantīti asekkhā. Atha vā tīsu sikkhāsu sikkhantīti sekkhā, vuddhippattā sekkhāti asekkhā, arahanto. Asekkhānaṃ ime iti asekkhā. ‘‘Katame dasa? Asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṃ sammāñāṇaṃ, asekkhā sammāvimuttī’’ti (dī. ni. 3.348, 360). Asekkhaṃ sammāñāṇanti arahattaphalapaññaṃ ṭhapetvā sesalokiyapaññā. Sammāvimuttīti arahattaphalavimutti. Aṭṭhakathāyaṃ (dī. ni. aṭṭha. 3.348) pana vuttaṃ –

十无学法，谓已达上学故，不必再修习因学。若谓在三学中仍修习，为有修学者。无学谓成长已毕者，即阿拉汉也。此所谓无学者十：无学正见，无学正思惟，无学正语，无学正业，无学正命，无学正精进，无学正念，无学正定，无学正智，无学正解脱。无学正智者，于阿拉汉果智立定，其余是三世智。正解脱者是阿拉汉果断之自由。此注疏中曾言……

‘‘Asekkhā sammādiṭṭhītiādayo sabbepi phalasampayuttadhammā eva. Ettha ca sammādiṭṭhi sammāñāṇanti dvīsu ṭhānesu paññāva kathitā. Sammāvimuttīti iminā pana padena vuttāvasesā phalasamāpattidhammā saṅgahitā’’ti.

『无漏正见』诸法，皆为具果之法。于此正见与正智二处，分别述说。所谓『正净解脱』，则以此词涵摄诸果证之法。

Sabbaṃ, bhikkhave, sacchikātabbantiādīsu ārammaṇasacchikiriyā veditabbā. Rūpaṃ passanto sacchikarotītiādīsu rūpādīni lokiyāni passitabbākārena passanto tāneva rūpādīni ārammaṇasacchikiriyāya sacchikaroti, rūpādīni vā passitabbākārena passanto tena hetunā sacchikātabbaṃ nibbānaṃ sacchikaroti. Passantoti hi padaṃ hetuatthepi akkharacintakā icchanti. Anaññātaññassāmītindriyādīni pana lokuttarāni paccavekkhaṇavasena passanto tāneva ārammaṇasacchikiriyāya sacchikaroti. ‘‘Amatogadhaṃ nibbānaṃ pariyosānaṭṭhena sacchikarotī’’ti idaṃ pariññeyyapahātabbasacchikātabbabhāvetabbesu sacchikātabbattā ujukameva. Ye ye dhammā sacchikatā honti, te te dhammā phassitā hontīti ārammaṇasacchikiriyāya sacchikatā ārammaṇaphassena phuṭṭhā honti, paṭilābhasacchikiriyāya sacchikatā paṭilābhaphassena phuṭṭhā hontīti.

比库！当知一切真实显现之境，称为『应当证知』。如观色等，应以能见之器观察世俗色等，视彼色等，以观色所缘之真实显现而证知。观色之『观』字，谓称因缘之意。唯于未知的根等超世法，乃以审察观照之功，见彼之真实显现。谓『证得无余涅槃之终极』者，即对此说。此证知之意，应当正直无歪曲。凡所证知之法，皆因境缘之感受，依缘而觉触。依获之感受，亦触及证得之法。

Sacchikātabbaniddesavaṇṇanā niṭṭhitā. · 应作证者解说注释结束。

Hānabhāgiyacatukkaniddesavaṇṇanā退分四法释义之解释

§30

30. Idāni yasmā hānabhāgiyāditā ekekasseva samādhissa avatthābhedena hoti, tasmā hānabhāgiyacatukkaṃ ekatoyeva niddiṭṭhaṃ. Tattha paṭhamassa jhānassa lābhinti paṭhamassa jhānassa lābhino . Sāmiatthe upayogavacanaṃ. Lābho sacchikiriyā assa atthīti lābhīti vuccati. Kāmasahagatāti ettha sahagatasaddassa ārammaṇattho adhippeto, vatthukāmakilesakāmārammaṇāti attho. Saññāmanasikārāti javanasaññā ca tadāvajjanamanasikāro ca, saññāsampayuttamanasikāropi vaṭṭati. Samudācarantīti pavattanti. Dhammoti paṭhamajjhānadhammo. Jhānā parihāyanto tīhi kāraṇehi parihāyati kilesasamudācārena vā asappāyakiriyāya vā ananuyogena vā. Kilesasamudācārena parihāyanto sīghaṃ parihāyati, kammārāmatābhassārāmatāniddārāmatāsaṅgaṇikārāmatānuyogavasena asappāyakiriyāya parihāyanto dandhaṃ parihāyati, gelaññapaccayavekallādinā palibodhena abhikkhaṇaṃ asamāpajjanto ananuyogena parihāyantopi dandhaṃ parihāyati. Idha pana balavakāraṇameva dassento kilesasamudācāramevāha. Dutiyajjhānādīhi pana parihāyanto heṭṭhimaheṭṭhimajjhānanikantisamudācārenapi parihāyati. Kittāvatā parihīno hotīti? Yadā na sakkoti samāpajjituṃ, ettāvatā parihīno hotīti. Tadanudhammatāti anupavatto dhammo anudhammo, jhānaṃ adhikaṃ katvā pavattassa nikantidhammassetaṃ adhivacanaṃ. Anudhammo eva anudhammatā, tassa jhānassa anudhammatā tadanudhammatā. Satīti nikanti. Santiṭṭhatīti patiṭṭhāti . Taṃ paṭhamajjhānaṃ anuvattamānā nikanti pavattatīti vuttaṃ hoti. Avitakkasahagatāti dutiyajjhānārammaṇā. Tañhi natthettha vitakkoti avitakkanti vuccati. Nibbidāsahagatāti vipassanārammaṇā. Sā hi saṅkhāresu nibbindanato nibbidāti vuccati. ‘‘Nibbindaṃ virajjatī’’ti (mahāva. 23; saṃ. ni. 3.61) hi vuttaṃ. Virāgūpasaṃhitāti ariyamaggapaṭisaññuttā vipassanā. Vipassanā hi sikhāppattā maggavuṭṭhānaṃ pāpeti. Tasmā vipassanārammaṇā saññāmanasikārā ‘‘virāgūpasaṃhitā’’ti vuccanti, ‘‘virāgā vimuccatī’’ti hi vuttaṃ.

第30章现今因每一分离部分皆有入定之差别，故四分入定仅一例呈示。其首入定者乃初入定之利。『利』本指所得真实之功用，故名利。『作欲境者』指欲恶根所缘之境，谓由眼识欲等所缘之界。『念拘』涵含快速觉受及当时专注，亦即受念相续。『生起』即现行。『法』者初入定所现之法。入定后，三因缘令烦恼之生起消失，或其无益，或无依，或无持续，因烦恼之生起而消失者亦当灭除。此中「强劲因」专指烦恼生起之因。次入定以上，烦恼逐渐灭时，亦因更下处之入定之益而灭。『灭尽』者，谓不能进入入定，故宣为灭尽。『从法覆』者，非承接之法，非入定，乃指超出入定者。是故从法是从入定之后之义。『缘起』指入定已高度成就之法。得自观照生起，而成得消极清净之明，名为『观』。故观及念拘被谓『通达错弃之依止』。

Vitakkasahagatāti vitakkavasena paṭhamajjhānārammaṇā. Upekkhāsukhasahagatāti tatramajjhattupekkhāya ca sukhavedanāya ca vasena tatiyajjhānārammaṇā. Pītisukhasahagatāti pītiyā ca sukhavedanāya ca vasena dutiyajjhānārammaṇā. Adukkhamasukhasahagatāti upekkhāvedanāvasena catutthajjhānārammaṇā. Sā hi vedanā na dukkhā na sukhāti adukkhamasukhāti vuccati , ma-kāro panettha padasandhivasena vutto. Rūpasahagatāti rūpajjhānārammaṇā. Nevasaññānāsaññāyatane ṭhitassa hānabhāgiyaṭhitibhāgiyanibbedhabhāgiyattesu vijjamānesupi visesabhāgiyattābhāvā nevasaññānāsaññāyatanaṃ na niddiṭṭhaṃ. Sabbopi cesa lokiyo samādhi pamādavihārissa mudindriyassa hānabhāgiyo hoti, appamādavihārissa mudindriyassa ṭhitibhāgiyo hoti, taṇhācaritassa tikkhindriyassa visesabhāgiyo hoti, diṭṭhicaritassa tikkhindriyassa nibbedhabhāgiyo hotīti vuccati.

『有念入定』指以念为主之初入定。『喜乐入定』指以中等不斷念之不动喜乐为伴之次入定。『舍乐入定』乃以舍与乐为伴之三入定。『无苦乐入定』者，以无苦无乐之感为伴之四入定。此感受既非苦亦非乐，称为无苦乐，谓以词义合成。『色伴入定』乃色入定也。无色定中无色地为分中一部分，故此非特别呈示。其余世间入定者，因不正念之极陋之地，损害根力；正念极强持地，根力坚固；欲行减弱地，三根力不中；见行减弱地，三根力受损。

Hānabhāgiyacatukkaniddesavaṇṇanā niṭṭhitā. · 退分四法释义之解释已毕。

Lakkhaṇattikaniddesavaṇṇanā相三法释义之解释

§31

31. Idāni yasmā ekekopi lokiyadhammo tilakkhaṇabbhāhato, tasmā lakkhaṇattikaṃ ekato niddiṭṭhaṃ. Tattha aniccaṃ khayaṭṭhenāti tattha tattheva khīyanabhāvena aniccaṃ. ‘‘Khayadhammattā, vayadhammattā, virāgadhammattā, nirodhadhammattā anicca’’nti eke. Dukkhaṃ bhayaṭṭhenāti sappaṭibhayatāya dukkhaṃ. Yañhi aniccaṃ, taṃ bhayāvahaṃ hoti sīhopamasutte (saṃ. ni. 3.78) devānaṃ viya. ‘‘Jātijarābyādhimaraṇabhayaṭṭhena dukkha’’nti eke. Anattā asārakaṭṭhenāti ‘‘attā nivāsī kārako vedako sayaṃvasī’’ti evaṃ parikappitassa attasārassa abhāvena anattā. Yañhi aniccaṃ dukkhaṃ, taṃ attanopi aniccataṃ vā udayabbayapīḷanaṃ vā dhāretuṃ na sakkoti, kuto tassa kārakādibhāvo. Vuttañca ‘‘rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyyā’’tiādi (mahāva. 20). ‘‘Attasāraniccasāravirahitattā anattā’’ti eke.

第31章现因一切世法均具三相，故合三相而示之。无常者，即于时刻消灭不住，无常有灭无常性质。谓无常者有灭性、流变性、离欲性、停止性。苦者，谓由恐惧障碍而苦。无常之所生即为惧，若譬如狮。亦有出生、老、病、死畏惧之苦。无我者，是指无实我，谓我非主宰苦受之所依，无独立我体。既无我，则无我起生死苦、无我受苦。经说『色即无我，色命终必崩坏』等。复言无我者，无常苦皆非我所有。

Lakkhaṇattikaniddesavaṇṇanā niṭṭhitā. · 相三法释义之解释已毕。

Dukkhasaccaniddesavaṇṇanā苦谛释义之解释

§32-33

32-33.

第三十二、三十三节。

Ariyasaccacatukkampi tathaṭṭhena saccānaṃ ekasambandhattā ekato eva niddiṭṭhaṃ. Tattha tatthāti tesu catūsu ariyasaccesu. Katamanti kathetukamyatāpucchā . Dukkhaṃ ariyasaccanti pucchitadhammanidassanaṃ. Tattha jātipi dukkhātiādīsu jātisaddassa tāva aneke atthā paveditā. Yathāha –

圣谛四种也是如此，根据谛的内在联系只从同一角度单一阐述。这里的“那里”指的是这四圣谛中。何以故？问法缘起所欲令解的疑问即是所谓“苦圣谛”。这里对“生”等依止诸事，生的意义已广泛被阐释。比如说──

‘‘Bhavo kulaṃ nikāyo ca, sīlaṃ paññatti lakkhaṇaṃ;

“生为族属、族群，戒为约定特征；

Pasūti sandhi cevāti, jātiatthā paveditā’’.

如同畜生的群聚一般”，这是在说明生的意义。

Tathā hissa ‘‘ekampi jātiṃ dvepi jātiyo’’tiādīsu (pārā. 12) bhavo attho. ‘‘Akkhitto anupakkuṭṭho jātivādenā’’ti (dī. ni. 1.331) ettha kulaṃ. ‘‘Atthi, visākhe, nigaṇṭhā nāma samaṇajātī’’ti (a. ni. 3.71) ettha nikāyo. ‘‘Yatohaṃ, bhagini, ariyāya jātiyā jāto nābhijānāmī’’ti (ma. ni. 2.351) ettha ariyasīlaṃ. ‘‘Tiriyā nāma tiṇajāti nābhiyā uggantvā nabhaṃ āhacca ṭhitā ahosī’’ti (a. ni. 5.196) ettha paññatti. ‘‘Jāti dvīhi khandhehi saṅgahitā’’ti (dhātu. 71) ettha saṅkhatalakkhaṇaṃ. ‘‘Sampatijāto, ānanda, bodhisatto’’ti (ma. ni. 3.207) ettha pasūti. ‘‘Bhavapaccayā jātī’’ti (vibha. 354) ca ‘‘jātipi dukkhā’’ti (paṭi. ma. 1.33; vibha. 190) ca ettha pariyāyato paṭisandhikhandhā. Nippariyāyato pana tattha tattha nibbattamānānaṃ sattānaṃ ye ye khandhā pātubhavanti, tesaṃ tesaṃ paṭhamaṃ pātubhāvo.

又如经中说“生虽一，生种有二”（《巴拉吉经》12），指的是生的义类。“不裂不断的生说”（《长部·尼婆塞经》1.331）是指家族。“据说：‘维萨迦，有名为尼干陀的沙门族群’”（《增壹阿含·卷三》3.71）是指族群的义。“我生于圣族，但不自觉”（《中部·尼婆塞经》2.351）指的是圣戒之意。“据说：‘恶鬼族名为三类鬼，从地而起入天定居’”（《增壹阿含·卷五》5.196）指的是约定的义。“生由二蕴合成”（《界论》71）是聚合之义。“生已发生，如阿难，菩提萨埵”（《中部·尼婆塞经》3.207）是畜生义。“生依缘起而有”（《分论》354）还有“生者即苦”（《巴利绠论》1.33；《分论》190），这涉及循环的合成及续转蕴。未循环时，在各处现起感受众生显现，称为第一生起之苦。

Kasmā panesā jāti dukkhāti ce? Anekesaṃ dukkhānaṃ vatthubhāvato. Anekāni hi dukkhāni. Seyyathidaṃ – dukkhadukkhaṃ, vipariṇāmadukkhaṃ, saṅkhāradukkhaṃ, paṭicchannadukkhaṃ, appaṭicchannadukkhaṃ , pariyāyadukkhaṃ, nippariyāyadukkhanti. Ettha kāyikacetasikā dukkhā vedanāsabhāvato ca nāmato ca dukkhattā dukkhadukkhanti vuccati. Sukhā vedanā vipariṇāmena dukkhuppattihetuto vipariṇāmadukkhaṃ. Upekkhāvedanā ceva avasesā ca tebhūmakasaṅkhārā udayabbayapaṭipīḷitattā saṅkhāradukkhaṃ. Kaṇṇasūladantasūlarāgajapariḷāhadosajapariḷāhādi kāyikacetasiko ābādho pucchitvā jānitabbato upakkamassa ca apākaṭabhāvato paṭicchannadukkhaṃ. Dvattiṃsakammakāraṇādisamuṭṭhāno ābādho apucchitvāva jānitabbato upakkamassa ca pākaṭabhāvato appaṭicchannadukkhaṃ. Ṭhapetvā dukkhadukkhaṃ sesaṃ dukkhasaccavibhaṅge (vibha. 190 ādayo) āgataṃ jātiādi sabbampi tassa tassa dukkhassa vatthubhāvato pariyāyadukkhaṃ. Dukkhadukkhaṃ pana nippariyāyadukkhanti vuccati.

为何生为苦？因其包含多种苦的本质。苦极多样，例如──痛苦苦、变易苦、聚合苦、覆蔽苦、非覆蔽苦、条件苦、无条件苦等。此处指身心苦，感受性质及名称作为苦称为痛苦苦。快乐感因为变易而生变易苦。中性感受以及三界根本蕴的生灭折磨形成聚合苦。囊括诸多诸如眼痛、牙痛、炎症、痒痛、恼怒等身心之患，虽为隐蔽，必知其病理并有潜伏故称为覆蔽苦。二十三种病因所生病，虽显而知，且知其病理，称为非覆蔽苦。除去痛苦苦后的余苦在苦谛的分别中，是生死等总纲之变异苦。痛苦苦及无变异苦称为无条件苦。

Tatrāyaṃ jāti yaṃ taṃ bālapaṇḍitasuttādīsu (ma. ni. 3.246 ādayo) bhagavatāpi upamāvasena pakāsitaṃ āpāyikaṃ dukkhaṃ, yañca sugatiyampi manussaloke gabbhokkantimūlakādibhedaṃ dukkhaṃ uppajjati, tassa vatthubhāvato dukkhā. Tatridaṃ gabbhokkantimūlakādibhedaṃ dukkhaṃ – ayañhi satto mātukucchimhi nibbattamāno na uppalapadumapuṇḍarīkādīsu nibbattati, atha kho heṭṭhā āmāsayassa upari pakkāsayassa udarapaṭalapiṭṭhikaṇṭakānaṃ vemajjhe paramasambādhe tibbandhakāre nānākuṇapagandhaparibhāvitaparamaduggandhapavanavicarite adhimattajegucche kucchippadese pūtimacchapūtikummāsacandanikādīsu kimi viya nibbattati. So tattha nibbatto dasa māse mātukucchisambhavena usmanā puṭapākaṃ viya paccamāno piṭṭhapiṇḍi viya sediyamāno samiñjanapasāraṇādivirahito adhimattaṃ dukkhaṃ paccanubhotīti. Idaṃ tāva gabbhokkantimūlakaṃ dukkhaṃ.

这里的生，如同佛陀在《长部·尼婆塞经》等说，乃为厄运之苦。以及人道中因胎儿发育阻碍等生理差异产生的苦，也是其种类的苦。例如在母亲的子宫中，胎儿不像莲花、芙蓉等花一样完全安稳，而是在胃部、肠部及膈膜等处，有各种阻碍、肿块、疮疹等难闻的气味弥漫，胎儿苦受阻碍。此处胎儿在子宫中，约十个月的孕期，虽然热病般发烧、肿胀，但由于被包裹，不受撞击且不受磨擦，内感总痛苦，这即是胎儿发育时根本之苦。

Yaṃ pana so mātu sahasā upakkhalanagamananisīdanauṭṭhānaparivattanādīsu surādhuttahatthagato eḷako viya ahituṇḍikahatthagato sappapotako viya ca ākaḍḍhanaparikaḍḍhanaodhunananiddhunanādinā upakkamena adhimattaṃ dukkhamanubhoti, yañca mātu sītudakapānakāle sītanarakūpapanno viya uṇhayāgubhattādiajjhoharaṇakāle aṅgāravuṭṭhisamparikiṇṇo viya loṇambilādiajjhoharaṇakāle khārāpatacchikādikammakāraṇappatto viya adhimattaṃ dukkhamanubhoti. Idaṃ gabbhapariharaṇamūlakaṃ dukkhaṃ.

若母亲突然生气，起身坐下、站起、转身等时，好似被酗酒人拳打脚踢，像手持杜鹃花棒的人击打，犹如被拴缚的毒蛇围绕缠绕，所生之苦烈难当；又如母亲在喝冷水或受寒时，受冻受痛，犹如炽热炉中附着燃烧枝炭；在搓揉盐巴和树叶等痛苦之事影响下，感受极苦。此即以胎儿为根本产生的苦。

Yaṃ panassa mūḷhagabbhāya mātuyā mittāmaccasuhajjādīhipi adassanārahe dukkhuppattiṭṭhāne chedanaphālanādīhi dukkhamanubhavati. Idaṃ gabbhavipattimūlakaṃ dukkhaṃ.

若母亲遭遇亲朋戚友不能见面，遭受切割、挤压等痛苦，胎儿亦随共受苦。此即以胎儿遭难为根本产生的苦。

Yaṃ vijāyamānāya mātuyā kammajehi vātehi parivattetvā narakappapātaṃ viya atibhayānakaṃ yonimaggaṃ paṭipādiyamānassa paramasambādhena ca yonimukhena tāḷacchiggaḷena viya nikaḍḍhiyamānassa mahānāgassa narakasattassa viya ca saṅghātapabbatehi vicuṇṇiyamānassa dukkhamuppajjati. Idaṃ vijāyanamūlakaṃ dukkhaṃ.

若母亲怀胎受风暴侵扰，如同堕入地狱极恐怖之路；胎内胎儿亦遭剧烈扑打、压挤，如蛇龙怒火之中受伤，遭受山石撞击之苦，则生极苦。此即以胎儿痛苦运动为根本产生的苦。

Yaṃ pana jātassa taruṇavaṇasadisassa sukumārasarīrassa hatthagahaṇanhāpanadhovanacoḷaparimajjanādikāle sūcimukhakhuradhārāvijjhanaphālanasadisaṃ dukkhamuppajjati. Idaṃ mātukucchito bahi nikkhamanamūlakaṃ dukkhaṃ.

若新生婴儿嫩软体肤，在被抚抱、上膛、沐浴、擦洗过程中，如针刺、刀刃所割裂等伤害，生痛苦。此即因母亲胞衣初出，婴儿而生之苦。

Yaṃ tato paraṃ pavattiyaṃ attanāva attānaṃ vadhentassa acelakavatādivasena ātāpanaparitāpanānuyogamanuyuttassa kodhavasena abhuñjantassa ubbandhantassa ca dukkhaṃ hoti. Idaṃ attupakkamamūlakaṃ dukkhaṃ.

其后又因自己或他人有如若无止境之苦痛摧残，遭受愤怒义愤和束缚牵制，生苦。此即因自身折磨为根本而生之苦。

Yaṃ pana parato vadhabandhanādīni anubhavantassa uppajjati. Idaṃ parūpakkamamūlakaṃdukkhanti. Iti imassa sabbassāpi dukkhassa ayaṃ jāti vatthumeva hoti. Tenetaṃ vuccati –

又若他人遭遇杀害、束缚等苦痛时，会感受苦。此即因他人折磨为根本生苦。以上即是世间一切苦的根源皆由此轮回过程所构成。故称此为生苦本源。

‘‘Jāyetha no ce narakesu satto, tatthaggidāhādikamappasayhaṃ;

『若于地狱之中生，受彼焰火等苦；』

Labhetha dukkhaṃ nu kuhiṃ patiṭṭhaṃ, iccāha dukkhāti munīdha jātiṃ.

『苦将由何处得，其生便为苦，贤者如是说。』

‘‘Dukkhaṃ tiracchesu kasāpatoda-

『苦者多端，如左右斜刺杖，』

Daṇḍābhighātādibhavaṃ anekaṃ;

『诸种殴打杀害等苦；』

Yaṃ taṃ kathaṃ tattha bhaveyya jātiṃ,

『此种种苦，彼处何以生？』

Vinā tahiṃ jāti tatopi dukkhā.

『若无彼处生，亦当有此苦。』

‘‘Petesu dukkhaṃ pana khuppipāsā-

「众饿鬼中确有痛苦，饥饿烦恼难忍苦恼，

Vātātapādippabhavaṃ vicittaṃ;

由风寒火热三种感受所生，令人心意纷乱不安；

Yasmā ajātassa na tattha atthi,

因未出生者不具此苦，故而此苦属有生者；

Tasmāpi dukkhaṃ muni jātimāha.

因此痛苦，圣者称之为生；

‘‘Tibbandhakāre ca asayhasīte,

烦恼聚合因之冷酷难耐，

Lokantare yaṃ asuresu dukkhaṃ;

在诸非天界众生之间，有此痛苦的存在；

Na taṃ bhave tattha na cassa jāti,

在此生命（生存）中不存在那样的生起，

Yato ayaṃ jāti tatopi dukkhā.

因为那生起本身也是苦。

‘‘Yañcāpi gūthanarake viya mātugabbhe,

正如居于地下狱中的母胎，

Satto vasaṃ ciramato bahi nikkhamañca;

众生长久居于其中并从中出离；

Pappoti dukkhamatighoramidampi natthi,

虽经历极重的苦难，这里却无此痛苦，

Jātiṃ vinā itipi jāti ayañhi dukkhā.

除了生起之外，即使没有生起，此生亦是苦。

‘‘Kiṃ bhāsitena bahunā nanu yaṃ kuhiñci,

“以何等多言恰非彼处，

Atthīdha kiñcidapi dukkhamidaṃ kadāci;

此处有些许苦时，何时？

Nevatthi jātivirahe yadato mahesī,

无生离别为何等大苦，

Dukkhāti sabbapaṭhamaṃ imamāha jāti’’nti.

众苦中最初此生之苦”——

Jarāpi dukkhāti ettha duvidhā jarā saṅkhatalakkhaṇañca, khaṇḍiccādisammato santatiyaṃ ekabhavapariyāpannakhandhapurāṇabhāvo ca. Sā idha adhippetā. Sā panesā dukkhā saṅkhāradukkhabhāvato ceva dukkhavatthuto ca. Yaṃ hidaṃ aṅgapaccaṅgasithilībhāvaindriyavikāravirūpatā yobbanavināsabalūpaghātasatimativippavāsaparaparibhavādianekappaccayaṃ kāyikacetasikaṃ dukkhamuppajjati, jarā tassa vatthu. Tenetaṃ vuccati –

老死亦苦，有二种老死：其一为时节老死，依诸界断灭、断裂等因合；其二为身心软弱无力、诸根障碍、青春渐逝、寿命消散、败坏等多种因缘，身心苦生，此即老死之体。此中老死所缘，名为苦。以此故云：

‘‘Aṅgānaṃ sithilībhāvā, indriyānaṃ vikārato;

“身软弱故，根变异故；

Yobbanassa vināsena, balassa upaghātato.

由青春的消逝和力量的损耗而毁坏。

‘‘Vippavāsā satādīnaṃ, puttadārehi attano;

『对于年迈者以及彼等的子女配偶，

Appasādanīyato ceva, bhiyyo bālattapattiyā.

尤因其难以令心满意足，愈加趋于幼稚。

‘‘Pappoti dukkhaṃ yaṃ macco, kāyikaṃ mānasaṃ tathā;

生老病死之苦，无论身苦抑或心苦，

Sabbametaṃ jarāhetu, yasmā tasmā jarā dukhā’’ti.

皆皆由于此老为因，故称老为苦。』

Jarādukkhānantaraṃ byādhidukkhe vattabbepi kāyikadukkhagahaṇeneva byādhidukkhaṃ gahitaṃ hotīti na vuttanti veditabbaṃ.

在老苦之后，应当说有病苦，病苦如同抓住身体诸苦的苦，而被抓住的病苦虽未明言，却理应被认知了解。

Maraṇampi dukkhanti etthāpi duvidhaṃ maraṇaṃ – saṅkhatalakkhaṇañca, yaṃ sandhāya vuttaṃ – ‘‘jarāmaraṇaṃ dvīhi khandhehi saṅgahita’’nti (dhātu. 71). Ekabhavapariyāpannajīvitindriyappabandhavicchedo ca, yaṃ sandhāya vuttaṃ – ‘‘niccaṃ maraṇato bhaya’’nti (su. ni. 581). Taṃ idha adhippetaṃ. Jātipaccayamaraṇaṃ upakkamamaraṇaṃ sarasamaraṇaṃ āyukkhayamaraṇaṃ puññakkhayamaraṇantipi tasseva nāmaṃ. Puna khaṇikamaraṇaṃ sammutimaraṇaṃ samucchedamaraṇanti ayampettha bhedo veditabbo. Pavatte rūpārūpadhammānaṃ bhedo khaṇikamaraṇaṃ nāma. ‘‘Tisso mato, phusso mato’’ti idaṃ paramatthato sattassa abhāvā, ‘‘sassaṃ mataṃ, rukkho mato’’ti idaṃ jīvitindriyassa abhāvā sammutimaraṇaṃ nāma. Khīṇāsavassa appaṭisandhikā kālakiriyā samucchedamaraṇaṃ nāma. Bāhirakaṃ sammutimaraṇaṃ ṭhapetvā itaraṃ sammutimaraṇañca samucchedamaraṇañca yathāvuttapabandhavicchedeneva saṅgahitaṃ. Dukkhassa pana vatthubhāvato dukkhaṃ. Tenetaṃ vuccati –

死亡亦为苦，若论死亡，于此有二种死亡。一者为集法相死亡，所依正如所说「老死集于二蕴」(界71)。二者为断除一有之生生根之貌，所依如所说「常生死之恐怖」(增支尼581)。此处以此为主。生为缘起之死、增生之死、肃除之死、寿尽之死、功德尽灭之死等，皆此名称。又瞬时死亡、约定死亡、断灭死亡可于此区别划分。色法与非色法之别即瞬时死亡。谓「三者所成」及「触所成」此乃实体根本之灭；谓「有者灭、树灭」此为生根断绝即约定死亡。无染灭尽之无再来之定时行为即断灭死亡。外在约定死亡设立，而他约定死亡与断灭死亡皆依适当根法断除构合。然则苦由事相故，为苦。因此有言：

‘‘Pāpassa pāpakammādinimittamanupassato;

「恶业恶业因缘不观察，

Bhaddassāpasahantassa, viyogaṃ piyavatthukaṃ;

善止善忍舍离亲爱所爱，

Mīyamānassa yaṃ dukkhaṃ, mānasaṃ avisesato.

彼之苦痛无分别心所现。

‘‘Sabbesañcāpi yaṃ sandhibandhanacchedanādikaṃ;

诸法皆作断绝别离等事，

Vitujjamānamammānaṃ , hoti dukkhaṃ sarīrajaṃ.

无疑无诤其体自身即苦。

‘‘Asayhamappaṭikāraṃ, dukkhassetassidaṃ yato;

『此苦之所起，因无常所致；死亡为此苦之根本。』

Maraṇaṃ vatthu tenetaṃ, dukkhamicceva bhāsita’’nti.

『死亡即为此，苦果如实所说。』

Sokādīsu soko nāma ñātibyasanādīhi phuṭṭhassa antonijjhānalakkhaṇo cittasantāpo. Dukkho pana dukkhadukkhato dukkhavatthuto ca. Tenetaṃ vuccati –

在诸忧愁之中，忧即指因亲属离别等伤痛而生之心灵痛苦。苦则为真苦痛之本。故谓之：

‘‘Sattānaṃ hadayaṃ soko, visasallaṃva tujjati;

『众生之心如忧，犹如枯叶凋零；

Aggitattova nārāco, bhusaṃva dahate puna.

犹似火焰炽烧，焚烧如干草芥。』

‘‘Samāvahati byādhiñca, jarāmaraṇabhedanaṃ;

『并且招致疾病，破坏老死分别；』

Dukkhampi vividhaṃ yasmā, tasmā dukkhoti vuccatī’’ti.

苦是多种多样的，因此称之为苦。

Paridevo nāma ñātibyasanādīhi phuṭṭhassa vacīpalāpo. Dukkho pana saṅkhāradukkhabhāvato dukkhavatthuto ca. Tenetaṃ vuccati –

忧愁谓因亲属疾病等所触发的言语悲泣。苦则指因诸造作本质而生的痛苦。由此名之曰——

‘‘Yaṃ sokasallavihato paridevamāno, kaṇṭhoṭṭhatālutalasosajamappasayhaṃ;

『当有人因忧伤痛哭，喉头紧缩，喉咙前后震动而伤悲；

Bhiyyodhimattamadhigacchatiyeva dukkhaṃ, dukkhoti tena bhagavā paridevamāhā’’ti.

所感苦楚日益加剧，正如能达到更深之苦，世尊以此称之为忧愁。』

Dukkhaṃ nāma kāyapīḷanalakkhaṇaṃ kāyikadukkhaṃ. Dukkhaṃ pana dukkhadukkhato mānasadukkhāvahanato ca. Tenetaṃ vuccati –

身体之痛，即身体的身苦。苦之中因身苦而更生的心苦亦称之苦。故名之曰——

‘‘Pīḷeti kāyikamidaṃ, dukkhaṃ dukkhañca mānasaṃ bhiyyo;

『此身体受压迫，即为苦；心苦因身苦而更加深重；』

Janayati yasmā tasmā, dukkhanti visesato vutta’’nti.

“由此生起，因此有分别说苦。”

Domanassaṃ nāma cittapīḷanalakkhaṇaṃ mānasaṃ dukkhaṃ. Dukkhaṃ pana dukkhadukkhato kāyikadukkhāvahanato ca. Cetodukkhasamappitā hi kese pakiriya kandanti, urāni paṭipisanti, āvaṭṭanti, vivaṭṭanti, uddhaṃpādaṃ papatanti, satthaṃ āharanti, visaṃ khādanti, rajjuyā ubbandhanti, aggiṃ pavisantīti nānappakārakaṃ dukkhamanubhavanti. Tenetaṃ vuccati –

“忧愁名为心痛苦标志，是精神上的苦。苦者，由苦之苦而生，亦作身体苦之因。由心苦所致，毛发皆竖，皮肤生疮，环绕躯干，转动伸展，肢体跌倒，气息短促，毒气侵袭，咬伤毒物，缚以绳索，投入火刑，因种种方式遭受苦难。故称之曰——

‘‘Pīḷeti yato cittaṃ, kāyassa ca pīḷanaṃ samāvahati;

‘心受苦时，同时扰乱身躯；

Dukkhanti domanassaṃ, vidomanassā tato āhū’’ti.

忧愁者谓苦，故又称为忧愁者。’”

Upāyāso nāma ñātibyasanādīhi phuṭṭhassa adhimattacetodukkhappabhāvito dosoyeva. ‘‘Saṅkhārakkhandhapariyāpanno eko dhammo’’ti eke. Dukkho pana saṅkhāradukkhabhāvato cittaparidahanato kāyavisādanato ca. Tenetaṃ vuccati –

“痛苦者，因亲族劣习等遭触，心苦显著，犹如烦恼。有人谓‘这是‘行蕴结聚’的单一法门’。苦者生于行蕴之苦，故有心的炽燃和身的恶感。由此谓之——”

‘‘Cittassa ca paridahanā, kāyassa visādanā ca adhimattaṃ;

“心有炽燃，身有恶感，痛苦甚重；”

Yaṃ dukkhamupāyāso, janeti dukkho tato vutto’’ti.

苦及其缘起，谓苦乃由此产生，故称为苦。

Ettha ca mandagginā antobhājane pāko viya soko, tikkhagginā paccamānassa bhājanato bahinikkhamanaṃ viya paridevo, bahinikkhantāvasesassa nikkhamitumpi appahontassa antobhājaneyeva yāva parikkhayā pāko viya upāyāso daṭṭhabbo.

这里如用微火煮内饭般燃烧的忧愁，是弱火下烧馊饭的苦恼；而如烈火下烧烧焦饭，痛苦难忍，临近焦尽而将灭的苦痛，也当被视为忧苦的表现。

Appiyasampayogo nāma appiyehi sattasaṅkhārehi samodhānaṃ. Dukkho pana dukkhavatthuto. Tenetaṃ vuccati –

不喜之缘合称为恶缘，即由不喜的七和合所成。苦是因缘所生故称为苦。由此言之：

‘‘Disvāva appiye dukkhaṃ, paṭhamaṃ hoti cetasi;

「见不喜事，心中初生苦；

Tadupakkamasambhūtamatha kāye yato idha.

遂由离别之感起，身心随之产生苦感。

‘‘Tato dukkhadvayassāpi, vatthuto so mahesinā;

其后，虽有二苦，乃由伟力而生苦之根基；

Dukkho vuttoti viññeyyo, appiyehi samāgamo’’ti.

『苦』者，应知为苦，即与不喜者相会。

Piyavippayogo nāma piyehi sattasaṅkhārehi vinābhāvo. Dukkho pana dukkhavatthuto. Tenetaṃ vuccati –

所谓爱别离，即指与爱着的众有分离，乃属无有。苦者为苦之所缘故。此故称曰——

‘‘Ñātidhanādiviyogā , sokasarasamappitā vitujjanti;

『如亲友、财产等的离散，哀伤悲恸交集而心不欢喜；

Bālā yato tatoyaṃ, dukkhoti mato piyaviyogo’’ti.

愚人以此故终谓之苦，因爱别离』。

Icchitālābhe alabbhaneyyavatthūsu icchāva yampicchaṃ na labhati, tampi dukkhanti vuttā. Yenapi dhammena alabbhaneyyaṃ vatthuṃ icchanto na labhati, tampi alabbhaneyyavatthumhi icchanaṃ dukkhanti attho. Dukkhaṃ pana dukkhavatthuto. Tenetaṃ vuccati –

至于心所欲得而不能得之物，称为不可得；此亦谓苦。乃至善法中所不可得之境，若有欲求而不得，此求不得之处亦为苦义。如是，苦者即为苦之所缘。此故称曰——

‘‘Taṃ taṃ patthayamānānaṃ, tassa tassa alābhato;

『众生各自守护其所爱而不获所爱，故各有所不获；』

Yaṃ vighātamayaṃ dukkhaṃ, sattānaṃ idha jāyati.

众生于此产生忧苦纷扰之苦。

‘‘Alabbhaneyyavatthūnaṃ, patthanā tassa kāraṇaṃ;

『因着难得之境故，此为苦之因。』

Yasmā tasmā jino dukkhaṃ, icchitālābhamabravī’’ti.

因此，圣者以希求难得为苦而言之。

Saṅkhittena pañcupādānakkhandhāti ettha pana saṅkhittenāti desanaṃ sandhāya vuttaṃ. Dukkhañhi ettakāni dukkhasatānīti vā ettakāni dukkhasahassānīti vā saṅkhipituṃ na sakkā, desanā pana sakkā. Tasmā ‘‘dukkhaṃ nāma na aññaṃ kiñci, saṃkhittena pañcupādānakkhandhā dukkhā’’ti desanaṃ saṅkhipanto evamāha. Pañcāti gaṇanaparicchedo. Upādānakkhandhāti upādānagocarā khandhā.

简言之，谓为五取蕴，然此处『简言』是指为方便说法。苦虽极多，或以数百句、数千句难以尽述，但说法却能简约。故云：『苦者别无他，简言即五取蕴即苦。』“五”为数目说明，“取蕴”即执取所缘之蕴。

Jātippabhutikaṃ dukkhaṃ, yaṃ vuttamidha tādinā;

由生而生之苦，如此因缘，如是而言。

Avuttaṃ yañca taṃ sabbaṃ, vinā etena vijjati.

而未说之苦，若无此缘，皆不生存。

Yasmā tasmā upādānakkhandhā saṅkhepato ime;

所以，取蕴简言就是这些。

Dukkhāti vuttā dukkhanta-desakena mahesinā.

称为苦，是因圣者所说的苦处。

Tathā hi indhanamiva pāvako, lakkhamiva paharaṇāni, gorūpaṃ viya ḍaṃsamakasādayo, khettamiva lāyakā, gāmaṃ viya gāmaghātakā, upādānakkhandhapañcakameva jātiādayo nānappakārehi vibādhentā tiṇalatādīni viya bhūmiyaṃ, pupphaphalapallavāni viya rukkhesu upādānakkhandhesuyeva nibbattanti. Upādānakkhandhānañca ādidukkhaṃ jāti, majjhedukkhaṃ jarā, pariyosānadukkhaṃ maraṇaṃ, māraṇantikadukkhābhighātena pariḍayhanadukkhaṃ soko , tadasahanato lālappanadukkhaṃ paridevo, tato dhātukkhobhasaṅkhātaaniṭṭhaphoṭṭhabbasamāyogato kāyassa ābādhanadukkhaṃ dukkhaṃ, tena ābādhiyamānānaṃ puthujjanānaṃ tattha paṭighuppattito cetobādhanadukkhaṃ domanassaṃ, sokādivuddhiyā janitavisādānaṃ anutthunanadukkhaṃ upāyāso, manorathavighātappattānaṃ icchāvighātadukkhaṃ icchitālābhoti evaṃ nānappakārato upaparikkhiyamānā upādānakkhandhāva dukkhāti yadetaṃ ekamekaṃ dassetvā vuccamānaṃ anekehipi kappehi na sakkā anavasesato vattuṃ, taṃ sabbampi dukkhaṃ ekajalabindumhi sakalasamuddajalarasaṃ viya yesu kesuci pañcasu upādānakkhandhesu saṅkhipitvā dassetuṃ ‘‘saṅkhittena pañcupādānakkhandhā dukkhā’’ti bhagavatā vuttameva thero avocāti.

譬如火焰为柴薪，符号为兵器，毒虫如牛蝇，荒地如麦穗者，村庄如村庄的毁灭者，取蕴五蕴的生灭以各种不同方式，如青草枯萎于地、花叶于树上灭散般生起。取蕴聚集起来者，始称苦：生为苦，老为苦，灭尽为苦，临死之苦，忧伤痛苦缠绕，心不能忍受之哀叹，悲痛紧随其后，因诸心所缘染着心为病苦，此乃俱病之苦。被病所逼之人，凡夫心生怨憎愤恨，即心之痛苦，忧伤之增生因生烦恼所生之绝望苦难，障碍理想之生起即称欲望之痛苦，此等取蕴种种不同的附着，由世尊亲自指出不可尽述，历经无数劫难以完全说尽。诸苦汇合如同水中一滴，五蕴取集总合为此水滴，故称为『简略言之五取蕴是苦』，这是世尊所说，长老们亦受持教诲。

Tattha katamā jātītiādīsu padabhājanīyesu tatthāti dukkhasaccaniddese vuttesu jātiādīsu. Yā tesaṃ tesaṃ sattānanti saṅkhepato anekesaṃ sattānaṃ sādhāraṇaniddeso. Yā devadattassa jāti, yā somadattassa jātīti evañhi divasampi kathiyamāne neva sattā pariyādānaṃ gacchanti, na sabbaṃ aparatthadīpanaṃ sijjhati, imehi pana dvīhi padehi na koci satto apariyādinno hoti, na kiñci aparatthadīpanaṃ na sijjhati. Tamhi tamhīti ayaṃ gatijātivasena anekesaṃ sattanikāyānaṃ sādhāraṇaniddeso. Sattanikāyeti sattānaṃ nikāye, sattaghaṭāyaṃ sattasamūheti attho. Jātīti jāyanavasena. Idamettha sabhāvapaccattaṃ. Sañjātīti sañjāyanavasena. Upasaggena padaṃ vaḍḍhitaṃ. Okkantīti okkamanavasena. Jāyanaṭṭhena vā jāti, sā aparipuṇṇāyatanavasena vuttā. Sañjāyanaṭṭhena sañjāti, sā paripuṇṇāyatanavasena vuttā. Okkamanaṭṭhena okkanti, sā aṇḍajajalābujavasena vuttā. Te hi aṇḍakosaṃ vatthikosañca okkamanti, okkamantā pavisantā viya paṭisandhiṃ gaṇhanti. Abhinibbattanaṭṭhena abhinibbatti, sā saṃsedajaopapātikavasena vuttā. Te hi pākaṭā eva hutvā nibbattanti, ayaṃ tāva sammutikathā.

其中：为何以生、老、死等为说，乃因苦谛所显示。所谓诸众生，乃多众生之统称，此为简说而通用之意。例如生于天中者，生于天者，生于神者等，日夜相续不断，其生既生，非至蔓延，皆无偶然不定。因此此中二词无有众生未终极故障，亦无不彰苦义，皆因众生之通用现象。以如是事实，众生集为群体，故称众生之群。生者即出生之意，是众生种类之生计。此处生，即依自然特性而言。成立者，即由生成因缘所成。增长者，即以接续之义延增。参加者，即入胎义。消失者，即消亡者，乃如蛋中胎者、泥中胎者的消亡，亦由众所共悉者也。变现者，即结集生成者，乃病入火中，被炽烧而消散之义，这乃社会习俗共约而成。

Idāni khandhānaṃ pātubhāvo, āyatanānaṃ paṭilābhoti paramatthakathā hoti. Khandhā eva hi paramatthato pātubhavanti, na sattā. Ettha ca khandhānanti ekavokārabhave ekassa, catuvokārabhave catunnaṃ, pañcavokārabhave pañcannampi gahaṇaṃ veditabbaṃ. Pātubhāvoti uppatti. Āyatanānanti tatra tatra uppajjamānāyatanavasena saṅgaho veditabbo. Paṭilābhoti santatiyaṃ pātubhāvoyeva. Pātubhavantāneva hi tāni paṭiladdhāni nāma honti. Ayaṃ vuccati jātīti ayaṃ jāti nāma kathīyati.

现在取蕴之现起与外界所缘境界相对应之说，谓其生起为根源得到，此乃上义之说。五蕴从根本而言为现起显现体，并非众生。谓取蕴者，或现一法，或现四法，或现五法，应予正确见知。所谓生起，意指其显现。所缘境界者，则分别其具生之处所结聚体现。所谓得，即此处所说现起的连续获得。得现者，谓确然得此境界。此为曰生，称为出生之义。

Jarāniddese jarāti sabhāvapaccattaṃ. Jīraṇatāti ākāraniddeso. Khaṇḍiccantiādayo tayo kālātikkame kiccaniddesā, pacchimā dve pakatiniddesā. Ayañhi jarāti iminā padena sabhāvato dīpitā, tenassā idaṃ sabhāvapaccattaṃ. Jīraṇatāti iminā ākārato, tenassāyaṃ ākāraniddeso. Khaṇḍiccanti iminā kālātikkame dantanakhānaṃ khaṇḍitabhāvakaraṇakiccato. Pāliccanti iminā kesalomānaṃ palitabhāvakaraṇakiccato. Valittacatāti iminā maṃsaṃ milāpetvā tace valibhāvakaraṇakiccato dīpitā. Tenassā ime tayo kālātikkame kiccaniddesā. Tehi imesaṃ vikārānaṃ dassanavasena pākaṭībhūtā pākaṭajarā dassitā. Yatheva hi udakassa vā vātassa vā aggino vā tiṇarukkhādīnaṃ sambhaggapalibhaggatāya vā jhāmatāya vā gatamaggo pākaṭo hoti, na ca so gatamaggo tāneva udakādīni, evameva jarāya dantādīsu khaṇḍiccādivasena gatamaggo pākaṭo cakkhuṃ ummīletvāpi gayhati, na ca khaṇḍiccādīneva jarā. Na hi jarā cakkhuviññeyyā hoti.

老即以老者分别说明其本性。衰败，谓其形态。部分破碎诸等，是超过时间的必然现象，中期仍有变化，后期为腐败之别。此处以老示意本性，用以说明其本性为实相。衰败，则用以说明形态。部分破损，是指时间之久远，如牙齿断裂。脱落，即毛发脱落。腐烂，谓以分解肉烂化为腐质等，此三为超过时间的必然现象。由此可见若以此等变化辨识，则老明确呈现。如同水、风、火、草木等因聚合及渐消逝而周转毁坏，老在齿牙等显现过程中亦表现，而非老限于眼识。因为老不为眼识所觉察。

Āyuno saṃhāni indriyānaṃ paripākoti imehi pana padehi kālātikkameyeva abhibyattāya āyukkhayacakkhādiindriyaparipākasaṅkhātāya pakatiyā dīpitā, tenassime dve pakatiniddesāti veditabbā. Tattha yasmā jaraṃ pattassa āyu hāyati, tasmā jarā ‘‘āyuno saṃhānī’’ti phalūpacārena vuttā. Yasmā ca daharakāle suppasannāni sukhumampi attano visayaṃ sukheneva gaṇhanasamatthāni cakkhādīni indriyāni jaraṃ pattassa paripakkāni āluḷitāni avisadāni oḷārikampi attano visayaṃ gahetuṃ asamatthāni honti, tasmā ‘‘indriyānaṃ paripāko’’ti phalūpacāreneva vuttā.

寿命称为众根成熟，谓以这些方面逐渐圆满成熟。于此处之语节，即当超过时间而生起寿命终尽及眼等根成熟之故称火焰。于此所示之彼二种火焰应当了知。因为老时寿命减少，故老者称为“寿命称为众根成熟”之果报比喻。又因幼年时眼等根犹清净柔软，顺其所好能安乐摄持，然老时则成熟迟缓昏乱，不能智能持摄其所好，故称为“众根成熟”，此亦是果报之比喻也。

Sā panesā evaṃ niddiṭṭhā sabbāpi jarā pākaṭā paṭicchannāti duvidhā hoti. Tattha dantādīsu khaṇḍādibhāvadassanato rūpadhammesu jarā pākaṭajarā nāma. Arūpadhammesu pana jarā tādisassa vikārassa adassanato paṭicchannajarā nāma. Tatra yvāyaṃ khaṇḍādibhāvo dissati, so tādisānaṃ dantādīnaṃ vaṇṇoyeva. Taṃ cakkhunā disvā manodvārena cintetvā ‘‘ime dantā jarāya pahaṭā’’ti jaraṃ jānāti, udakaṭṭhāne baddhāni gosiṅgādīni oloketvā heṭṭhā udakassa atthibhāvajānanaṃ viya. Puna ayaṃ jarā savīci avīcīti evampi duvidhā hoti. Tattha maṇikanakarajatapavāḷacandasūriyādīnaṃ mandadasakādīsu pāṇīnaṃ viya, pupphaphalapallavādīsu apāṇīnaṃ viya ca antarantarā vaṇṇavisesādīnaṃ dubbiññeyyattā jarā avīcijarā nāma, nirantarajarāti attho. Tato aññesu pana yathāvuttesu antarantarā vaṇṇavisesādīnaṃ suviññeyyattā jarā savīcijarā nāma.

此如是所示，诸老皆分显露与潜隐二种。于牙等断裂等现象之相，应说为色法中显露老。无色法中，有如是种变化难以见者，称为潜隐老。若见漏如牙等断裂之相，犹如牙色，因目识而意取，谓此牙因老而破坏，故知为老。若观察盛水槽中泥沙诸质，处下水能知水之性质，尔时老亦复如是，此有显与潜二种。于宝玉金银珊瑚月日等色泽较暗表浅者，犹如无色之管，花果叶等色彩明艳犹如有色之管，色差难辨者称为潜隐老，色差明了者称为显露老。

Tattha savīcijarā upādiṇṇakaanupādiṇṇakavasena evaṃ veditabbā – daharakumārakānañhi paṭhamameva khīradantā nāma uṭṭhahanti, na te thirā. Tesu pana patitesu puna dantā uṭṭhahanti. Te paṭhamameva setā honti, jarāvātena pahaṭakāle kāḷakā honti. Kesā paṭhamameva tambā honti, tato kāḷakā, tato setā. Chavi pana salohitikā hoti. Vaḍḍhantānaṃ vaḍḍhantānaṃ odātānaṃ odātabhāvo, kāḷakānaṃ kāḷakabhāvo paññāyati. Jarāvātena pana pahaṭakāle valiṃ gaṇhāti. Sabbampi sassaṃ vapitakāle setaṃ hoti, pacchā nīlaṃ. Jarāvātena pana pahaṭakāle paṇḍukaṃ hoti. Ambaṅkurenāpi dīpetuṃ vaṭṭati.

又于显露老有粗细之分，谓幼儿初生乳齿，尚未坚固，其牙不稳。于脱落者复长新牙，初生之牙白且坚。老时牙气衰退牙色昏暗而黑。发初为暗赤色，然后变黑再变白。肤色呈红晕。生长者中老年色显为老色。老时则肌肤失润皱纹显露。洁白时期后来多变青紫。老时皮肤如蛙皮，且发痂。此处出于自然说法。

Maraṇaniddese cutīti cavanavasena vuttaṃ. Ekacatupañcakkhandhānaṃ sāmaññavacanametaṃ. Cavanatāti bhāvavacanena lakkhaṇanidassanaṃ. Bhedoti cutikhandhānaṃ bhaṅguppattiparidīpanaṃ. Antaradhānanti ghaṭassa viya bhinnassa bhinnānaṃ cutikhandhānaṃ yena kenaci pariyāyena ṭhānābhāvaparidīpanaṃ. Maccu maraṇanti maccusaṅkhātaṃ maraṇaṃ, na khaṇikamaraṇaṃ. Kālo nāma antako, tassa kiriyāti kālakiriyā. Ettāvatā ca sammutiyā maraṇaṃ dīpitaṃ.

死亡之示，谓终止称为死亡。五蕴俱断常用此语。终止意谓性质标示之消失。断裂如瓮破裂，示断常被用以表死亡。消失如破裂器皿之断，表明无处代替之断灭。死亡为染污之灭，不是瞬间灭除。时谓终结，时机行事。约定俗成即称此灭为死亡。

Idāni paramatthena dīpetuṃ khandhānaṃ bhedotiādimāha. Paramatthena hi khandhāyeva bhijjanti, na satto nāma koci marati. Khandhesu pana bhijjamānesu satto marati, bhinnesu matoti vohāro hoti. Ettha ca catuvokārapañcavokāravasena khandhānaṃ bhedo, ekavokāravasena kaḷevarassa nikkhepo, catuvokāravasena vā khandhānaṃ bhedo, sesadvayavasena kaḷevarassa nikkhepo veditabbo. Kasmā? Bhavadvayepi rūpakāyasaṅkhātassa kaḷevarassa sambhavato. Yasmā vā cātumahārājikādīsupi khandhā bhijjanteva, na kiñci nikkhipati, tasmā tesaṃ vasena khandhānaṃ bhedo, manussādīsu kaḷevarassa nikkhepo. Ettha ca kaḷevarassa nikkhepakaraṇato maraṇaṃ ‘‘kaḷevarassa nikkhepo’’ti vuttaṃ.

今复以真意示意五蕴之断。实则五蕴本身毁坏，非谓有我死亡。于毁坏五蕴中有我死亡，说法只是一种喻语。于此有四或五或复五相之五蕴断裂；一相而言，肉身之丧失；四相而言五蕴断灭；二三则为肉身之丧失也。当知何故？因世俗亦称四大因分组成肉身。于是四大受损毁时非有投弃，故以肉身之投弃即五蕴之断也。此即人等肉身之投舍。因投舍即死亡，故曰肉身之投舍。

Jīvitindriyassupacchedoti iminā indriyabaddhasseva maraṇaṃ nāma hoti, anindriyabaddhassa maraṇaṃ nāma natthīti dasseti. ‘‘Sassaṃ mataṃ, rukkho mato’’ti idaṃ pana vohāramattameva, atthato pana evarūpāni vacanāni sassādīnaṃ khayavayabhāvameva dīpenti.

此以生命根断灭喻示此根缚之死亡，有若非根所缚之死亡则不名为死亡。谓“树为我”“树为我法”仅此俗语而已；然其意唯显示如树等存在之消失灭亡而已。

Apica imāni jātijarāmaraṇāni nāma imesaṃ sattānaṃ vadhakapaccāmittā viya otāraṃ gavesantāni vicaranti. Yathā hi purisassa tīsu paccāmittesu otārāpekkhesu vicarantesu eko vadeyya ‘‘ahaṃ asukaaraññassa nāma vaṇṇaṃ kathetvā etaṃ ādāya tattha gamissāmi, ettha mayhaṃ dukkaraṃ natthī’’ti. Dutiyo vadeyya ‘‘ahaṃ tava etaṃ gahetvā gatakāle pothetvā dubbalaṃ karissāmi, ettha mayhaṃ dukkaraṃ natthī’’ti. Tatiyo vadeyya ‘‘tayā etasmiṃ pothetvā dubbale kate tiṇhena asinā sīsacchedanaṃ nāma mayhaṃ bhāro hotū’’ti te evaṃ vatvā tathā kareyyuṃ. Tattha paṭhamapaccāmittassa araññavaṇṇaṃ kathetvā taṃ ādāya tattha gatakālo viya suhajjañātimaṇḍalato nikkaḍḍhitvā yattha katthaci nibbattāpanaṃ nāma jātiyā kiccaṃ, dutiyassa pothetvā dubbalakaraṇaṃ viya nibbattakkhandhesu nipatitvā parādhīnamañcaparāyaṇabhāvakaraṇaṃ jarāya kiccaṃ, tatiyassa tiṇhena asinā sīsacchedanaṃ viya jīvitakkhayapāpanaṃ maraṇassa kiccanti veditabbaṃ.

此外，这些所谓生、老、病、死之苦，宛如这些众生的致死原因一样，四处寻找逃避的途径。譬如一个人处于三种原因的束缚中，彼此等待逃脱时，其中一人会说：‘我将陈述一种名为无助之苦的实相，携此而去，我便不会感到痛苦。’第二人则说：‘我承接你的实相，在去世时摒弃此苦，使之软弱，我便无痛苦。’第三人说：‘他在此摒弃苦，使其软弱，借助芒刺般的生理痛苦充当我的重负。’他们如此言说并付诸实践。其中首因陈述无助之苦后，携带它仿佛从亲友间抽离，随之产生名为生的业报；第二因则安放软弱之苦，等同于陷入堕落与衰老；第三因以芒刺刺破头颅般的痛苦，成为生命终结时的苦役，死亡之事由此显而易见。

Apicettha jātidukkhaṃ sādīnavamahākantārappaveso viya daṭṭhabbaṃ, jarādukkhaṃ tattha annapānarahitassa dubbalaṃ viya, maraṇadukkhaṃ dubbalassa iriyāpathapavattane vihataparakkamassa vāḷādīhi anayabyasanāpādanaṃ viya daṭṭhabbanti.

在此必须观察生命之苦好比进入峻深大山的险境，老苦则似缺乏饮食而虚弱，死苦表现为临终时各类肢体不便和病痛折磨，犹如被缠绕的虫类或寄生虫所苦，皆为应当洞察之苦。

Sokaniddese viyasatīti byasanaṃ, hitasukhaṃ khipati viddhaṃsetīti attho. Ñātīnaṃ byasanaṃ ñātibyasanaṃ, corarogabhayādīhi ñātikkhayo ñātivināsoti attho. Tena ñātibyasanena. Phuṭṭhassāti ajjhotthaṭassa abhibhūtassa, samannāgatassāti attho. Sesesupi eseva nayo. Ayaṃ pana viseso – bhogānaṃ byasanaṃ bhogabyasanaṃ, rājacorādivasena bhogakkhayo bhogavināsoti attho. Rogoyeva byasanaṃ rogabyasanaṃ. Rogo hi ārogyaṃ viyasati vināsetīti byasanaṃ. Sīlassa byasanaṃ sīlabyasanaṃ. Dussīlyassetaṃ nāmaṃ. Sammādiṭṭhiṃ vināsayamānā uppannā diṭṭhi eva byasanaṃ diṭṭhibyasanaṃ. Ettha ca purimāni dve anipphannāni, pacchimāni tīṇi nipphannāni tilakkhaṇabbhāhatāni. Purimāni ca tīṇi neva kusalāni na akusalāni, sīladiṭṭhibyasanadvayaṃ akusalaṃ.

关于忧伤之描述，“暴流”意指灾难，喷涌而出，推开幸福和利益。亲属灾难称为亲属苦，由盗贼、疾病、恐怖等造成亲属灭绝及毁坏之意。此亲属苦产生如今世被压倒并遭受现成苦难。此亦有特殊含义：财产之苦即财产灾难，是因盗贼等造成财产灭绝；疾病之苦为疾病灾难，疾病使健康破坏消失；品德之苦为品德灾难，即恶行；正见之苦为正见消失而生邪见的苦，即见难。昔日的两者未显现，现今三者皆显现，三者均为不善，品德与见恶难二者相伴，均属不善。

Aññataraññatarenāti gahitesu vā yena kenaci aggahitesu vā mittāmaccabyasanādīsu yena kenaci. Samannāgatassāti samanubandhassa aparimuccamānassa. Aññataraññatarena dukkhadhammenāti yena kenaci sokadukkhassa uppattihetunā. Sokoti socanakavasena soko. Idaṃ tehi kāraṇehi uppajjanakasokassa sabhāvapaccattaṃ. Socanāti socanākāro. Socitattanti socitabhāvo. Antosokoti abbhantarasoko. Dutiyapadaṃ upasaggena vaḍḍhitaṃ. So hi abbhantaraṃ sukkhāpento viya parisukkhāpento viya uppajjatīti ‘‘antosoko antoparisoko’’ti vuccati. Cetaso parijjhāyanāti cittassa parijjhāyanākāro. Soko hi uppajjamāno aggi viya cittaṃ jhāpeti dahati, ‘‘cittaṃ me jhāmaṃ, na me kiñci paṭibhātī’’ti vadāpeti. Dukkhito mano dummano, tassa bhāvo domanassaṃ. Anupaviṭṭhaṭṭhena sokova sallanti sokasallaṃ.

“某某者”指某类亲密者或随行者，或因染习如友伴恶习等。附带者即不可去除之连带。某某之苦指因故起苦缘。忧即忧伤之形象，此乃因各种缘汇聚而生的本性分别。忧伤即具忧伤形态，忧伤状态。内忧即内心忧伤。第二词加重其意，意谓内在忧伤如呼吸般自然产生。如心中燃火般会烧尽意念，使之虚无，自言“我心已焚，无所显现”，心因忧伤而苦，生发郁结不安。未平静之忧如伤口，忧之针刺。

Paridevaniddese ‘‘mayhaṃ dhītā, mayhaṃ putto’’ti evaṃ ādissa ādissa devanti rodanti etenāti ādevo. Taṃ taṃ vaṇṇaṃ parikittetvā parikittetvā devanti etenāti paridevo. Tato parāni dve dve padāni purimadvayasseva ākārabhāvaniddesavasena vuttāni. Vācāti vacanaṃ. Palāpoti tucchaṃ niratthakavacanaṃ. Upaḍḍhabhaṇitaaññabhaṇitādivasena virūpo palāpoti vippalāpo. Lālappoti punappunaṃ lapanaṃ. Lālappanākāro lālappanā. Lālappitassa bhāvo lālappitattaṃ.

“悲痛”的些微例子是“我的女儿，我的儿子”不断念叨，因而泪流满面，这便是悲痛。描述这些不同的情形即为悲痛。然后列举了前面两种悲痛表现方式的对偶句，后引出语言的分别：语即言语，閒聊则是无意义无用言语；争吵话语为极不顺耳、冲突性的坏话；反复无常的话语称为絮叨，絮叨的现象即为反复絮絮叨叨。

Dukkhaniddese kāyanissitattā kāyikaṃ. Amadhuraṭṭhena asātaṃ. Kāyikapadena cetasikaasātaṃ paṭikkhipati, asātapadena kāyikasātaṃ. Tadeva dukkhayatīti dukkhaṃ, yassuppajjati, taṃ dukkhitaṃ karotīti attho. Dukkhamattā vā dukkhaṃ. Kāyasamphassajanti kāyasamphasse jātaṃ. Asātaṃ dukkhaṃ vedayitanti asātaṃ vedayitaṃ na sātaṃ, dukkhaṃ vedayitaṃ na sukhaṃ. Parato tīṇi padāni itthiliṅgavasena vuttāni. Asātā vedanā na sātā, dukkhā vedanā na sukhāti ayameva panettha attho. Yaṃ kāyikaṃ asātaṃ dukkhaṃ vedayitaṃ, yā kāyasamphassajā asātā dukkhā vedanā, idaṃ vuccati dukkhanti evaṃ yojanā veditabbā.

苦的阐释在于身心的依附，身苦由不适宜的器官和组织产生。由心生的负面心态相对身苦属于心苦。由身体接触而生的苦感是否真实为苦，亦可确知。文中以阴性词尾的三分法说明，阴性词尾表示此不为善不为恶，苦与不苦的状态。实质上，被身触发的苦觉受为苦，即所谓苦。

Domanassaniddese duṭṭhu manoti dummano, hīnavedanattā vā kucchitaṃ manoti dummano, dummanassa bhāvo domanassaṃ. Cittanissitattā cetasikaṃ. Cetosamphassajanti cittasamphasse jātaṃ.

关于不悦的意义，不悦即悪意。若因低劣的感受（称为『小苦』）而心生厌恶，即为恶意。恶意是对不悦之状态的心态所生。因心为本，故属于心所。心所随心生，心感触生，则心所亦生。

Upāyāsaniddese āyāsanaṭṭhena āyāso. Saṃsīdanavisīdanākārappavattassa cittakilamathassetaṃ nāmaṃ. Balavaāyāso upāyāso. Āyāsitabhāvo āyāsitattaṃ. Upāyāsitabhāvo upāyāsitattaṃ.

关于劳苦的意义，是指由于劳作而生的劳苦。因心生沉没与振作交替而生心的痛苦，此即名为劳苦。有强烈劳苦者为紧急劳苦。劳苦的状态即为劳苦性。受劳苦所苦者即为受劳苦性。

Appiyasampayoganiddese idhāti imasmiṃ loke. Yassāti ye assa. Aniṭṭhāti apariyesitā. Pariyesitā vā hontu apariyesitā vā, nāmamevetaṃ amanāpārammaṇānaṃ. Manasmiṃ na kamanti na pavisantīti akantā. Manasmiṃ na appiyanti, na vā manaṃ vaḍḍhentīti amanāpā. Rūpātiādi tesaṃ sabhāvanidassanaṃ. Anatthaṃ kāmenti icchantīti anatthakāmā. Ahitaṃ kāmenti icchantīti ahitakāmā. Aphāsuṃ dukkhavihāraṃ kāmenti icchantīti aphāsukāmā. Catūhi yogehi khemaṃ nibbhayaṃ vivaṭṭaṃ na kāmenti, sabhayaṃ vaṭṭameva nesaṃ kāmenti icchantīti ayogakkhemakāmā. Apica saddhādīnaṃ vuddhisaṅkhātassa atthassa akāmanato, tesaṃyeva hānisaṅkhātassa anatthassa ca kāmanato anatthakāmā. Saddhādīnaṃyeva upāyabhūtassa hitassa akāmanato, saddhāhāniādīnaṃ upāyabhūtassa ahitassa ca kāmanato ahitakāmā. Phāsuvihārassa akāmanato, aphāsuvihārassa ca kāmanato aphāsukāmā. Yassa kassaci nibbhayassa akāmanato, bhayassa ca kāmanato ayogakkhemakāmāti evamettha attho daṭṭhabbo.

关于不合意的联合之义，乃指此世间中所存在者。所谓『属于某』即是其所属于者。所谓『无可追究』是指未被探究者。无论被探究与否，此名是作为不喜欢及难以接受的本体而存在。在心中既不欢喜亦不安住，称为无可喜；既不生爱亦不增长心，称为不喜欢。从色等五阴显现中，认为是无益所欲者，称为无益欲；视为无用所求者，称为无用欲；视为痛苦无乐的居所，称为痛苦欲。四种结合（五阴）中，认为安稳无畏、空敞自在者不生欲，唯有扰乱者生欲，称为无聚稳欲。又对于因信等福德增长所生的益处不生欲，对于因其减少所生不益处生欲，称为不欲；对于因信等善法所生的利益不生欲，对于信、戒等福德减少时所生的害处生欲，称为害欲；对于乐住不生欲，对于痛苦住生欲，称为痛欲；对于所畏者不生欲，对于忧惧者生欲，称为无聚稳欲。于此当得此义。

Saṅgatīti gantvā saṃyogo. Samāgamoti āgatehi saṃyogo. Samodhānanti ṭhānanisajjādīsu sahabhāvo. Missībhāvoti sabbakiccānaṃ sahakaraṇaṃ. Ayaṃ sattavasena yojanā. Saṅkhāravasena pana yaṃ labbhati, taṃ gahetabbaṃ. So pana appiyasampayogo atthato eko dhammo nāma natthi, kevalaṃ appiyasampayuttānaṃ duvidhassāpi dukkhassa vatthubhāvato dukkhoti vutto.

集即去而相会，合即诸来者之结合。相聚是指在地点坐卧等处同行之质。共同作业者即彼诸事之合力者。此即众生之相系而行之体。诸行因缘之得，须加执受，彼与不合意之结合，按理一法无有，唯就不合意相联属之二重苦之缘故称为苦。

Piyavippayoganiddeso vuttapaṭipakkhanayena veditabbo. Mātā vātiādi panettha atthakāme sarūpena dassetuṃ vuttaṃ. Tattha mamāyatīti mātā, piyāyatīti pitā. Bhajatīti bhātā, tathā bhaginī. Mettāyantīti mittā, minanti vā sabbaguyhesu anto pakkhipantīti mittā. Kiccakaraṇīyesu sahabhāvaṭṭhena amā hontīti amaccā. ‘‘Ayaṃ amhākaṃ ajjhattiko’’ti evaṃ jānanti, ñāyantīti vā ñātī. Lohitena sambandhāti sālohitā. Pitupakkhikā ñātī, mātupakkhikā sālohitā. Mātāpitupakkhikā vā ñātī, sassusasurapakkhikā sālohitā. Ayampi piyavippayogo atthato eko dhammo nāma natthi, kevalaṃ piyavippayuttānaṃ duvidhassāpi dukkhassa vatthubhāvato dukkhoti vutto. Idamettha sabbaaṭṭhakathāvacanaṃ. Saccānaṃ pana tathalakkhaṇattā sampayogavippayogavacanehi appiyapiyavatthūniyeva visesitānīti vattuṃ yujjatīti.

可爱可恶的对缘意即为彼此相对。譬如母者是母，父者是父，兄弟是兄弟，姐妹是姐妹。于喜欢者名为友，普遍于诸群中称为友。在业务合处，有同情无敌者称为无敌。彼等知：“此为我们内部者”，知为亲属。以血缘相属为亲族，父亲侧为亲族，母亲侧为亲族，或双亲侧为亲族，连举父母与继姑、继婆母也属亲族。此亦为喜欢与不喜欢之对缘，按理唯就此皆无单独法，唯就喜欢者相联属之二重苦之缘故，名为苦。此为所有注解之说。就真谛之故，以分别喜欢与不喜欢而受显不同之本质而说之。

Icchitālābhaniddese jātidhammānanti jātisabhāvānaṃ jātipakatikānaṃ. Icchā uppajjatīti taṇhā uppajjati. Aho vatāti patthanā. Assāmāti bhaveyyāma. Na kho panetaṃ icchāya pattabbanti yaṃ etaṃ ‘‘aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’’ti evaṃ pahīnasamudayesu sādhūsu vijjamānaṃ ajātidhammattaṃ parinibbutesu ca vijjamānaṃ jātiyā anāgamanaṃ icchitaṃ, taṃ icchantassāpi maggabhāvanāya vinā appattabbato, anicchantassāpi ca bhāvanāya pattabbato na icchāya pattabbaṃ nāma hoti. Idampīti etampi. Upari sesāni upādāya apisaddo.

关于欲得之义，谓生诸世法、世相之愿。欲生即渴爱生。叹曰“阿呵”，即生慨叹。谓“愿此不生世法”，即无生法。并非因此欲而得者，对于已断尽之生中（难生中）所知之无生法，是欲之内，欲修行正道故不应有生，若无欲则应修行，若有欲则不应生。此为此义。余次其余义，当另述。

Upādānakkhandhaniddese seyyathidanti nipāto, tassa te katame iti ceti attho. Rūpameva upādānakkhandhoti rūpupādānakkhandho. Eseva nayo sesesupi.

于取集蕴之义中，如同语尾之用法，彼处之义为何？色蕴即为取色蕴，余蕴亦同理。

Dukkhasaccaniddesavaṇṇanā niṭṭhitā. · 苦谛释义之解释已毕。

Samudayasaccaniddesavaṇṇanā集谛解说之释

§34

34. Samudayasaccaniddese yāyaṃ taṇhāti yā ayaṃ taṇhā. Ponobhavikāti punabbhavakaraṇaṃ punobhavo, punobhavo sīlamassāti ponobhavikā. Apica punabbhavaṃ deti, punabbhavāya saṃvattati, punappunaṃ bhave nibbattetīti ponobhavikā. Sā panesā punabbhavassa dāyikāpi atthi adāyikāpi, punabbhavāya saṃvattanikāpi atthi asaṃvattanikāpi, dinnāya paṭisandhiyā upadhivepakkamattāpi. Sā tippakārāpi ponobhavikāti nāmaṃ labhati. Ponabbhavikātipi pāṭho, soyevattho. Abhinandanasaṅkhātena nandirāgena saha gatāti nandirāgasahagatā. Nandirāgena saddhiṃ atthato ekattameva gatāti vuttaṃ hoti. Tatra tatrābhinandinīti yatra yatra attabhāvo nibbattati, tatra tatra abhinandinī. Rūpādīsu vā ārammaṇesu tatra tatrābhinandinī, rūpābhinandinī saddagandharasaphoṭṭhabbadhammābhinandinīti attho. Tatra tatrābhinandītipi pāṭho, tatra tatra abhinandayatīti attho. Seyyathidanti nipāto, tassa sā katamā iti ceti attho. Kāmataṇhāti kāme taṇhā, pañcakāmaguṇikarāgassetaṃ adhivacanaṃ. Bhavataṇhāti bhave taṇhā. Bhavapatthanāvasena uppannassa sassatadiṭṭhisahagatassa rāgassa rūpārūpabhavarāgassa ca jhānanikantiyā ca etaṃ adhivacanaṃ. Vibhavataṇhāti vibhave taṇhā. Ucchedadiṭṭhisahagatarāgassetaṃ adhivacanaṃ.

三十四、于集圣谛之义中：「所谓此渴爱，彼渴爱也。所谓『有欲生』乃指再生缘起、再生，此谓再生者。复有来生，复有来生行为者，复有来生之身心者，则称为再生者。且于再生之因缘及非因缘，即有与非有、受与不受、缘起与断灭、条件及非条件等。此钞称为再生者，亦为义本。以欢喜相聚含欢喜及贪恋，称为欢喜与贪恋同然合一之义。于诸处所如色等烦恼杂染中，皆称为欢喜，即色欢喜、声香味触法欢喜之义亦然。此处钞文常作欢喜，意即生喜乐者。所谓语尾之用法，是何义也？欲渴爱即对诸欲之渴爱，五欲之善趣贪欲称之。生渴爱即对生存之渴爱，是对有常见染烦恼、乃至色非色生欲等禅喜者之称。灭渴爱指灭尽见染烦恼者之称。

Idāni tassā taṇhāya vatthuṃ vitthārato dassetuṃ sā kho panesātiādimāha. Tattha uppajjatīti jāyati. Nivisatīti punappunaṃ pavattivasena patiṭṭhāti. Uppajjamānā kattha uppajjati, nivisamānā kattha nivisatīti sambandho. Yaṃ loke piyarūpaṃ sātarūpanti yaṃ lokasmiṃ piyasabhāvañceva madhurasabhāvañca. Cakkhu loketiādīsu lokasmiñhi cakkhuādīsu mamattena abhiniviṭṭhā sattā sampattiyaṃ patiṭṭhitā attano cakkhuṃ ādāsādīsu nimittaggahaṇānusārena vippasannaṃ pañcapasādaṃ suvaṇṇavimāne ugghāṭitamaṇisīhapañjaraṃ viya maññanti, sotaṃ rajatapanāḷikaṃ viya pāmaṅgasuttakaṃ viya ca maññanti, tuṅganāsāti laddhavohāraṃ ghānaṃ vaṭṭetvā ṭhapitaharitālavaṭṭiṃ viya maññanti, jivhaṃ rattakambalapaṭalaṃ viya mudusiniddhamadhurarasadaṃ maññanti, kāyaṃ sālalaṭṭhiṃ viya suvaṇṇatoraṇaṃ viya ca maññanti, manaṃ aññesaṃ manena asadisaṃ uḷāraṃ maññanti, rūpaṃ suvaṇṇakaṇikārapupphādivaṇṇaṃ viya, saddaṃ mattakaravīkakokilamandadhamitamaṇivaṃsanigghosaṃ viya, attanā paṭiladdhāni catusamuṭṭhānikagandhārammaṇādīni ‘‘kassaññassa evarūpāni atthī’’ti maññanti, tesaṃ evaṃ maññamānānaṃ tāni cakkhādīni piyarūpāni ceva sātarūpāni ca honti. Atha nesaṃ tattha anuppannā ceva taṇhā uppajjati , uppannā ca punappunaṃ pavattivasena nivisati. Tasmā thero ‘‘cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjatī’’tiādimāha. Tattha uppajjamānāti yadā uppajjati, tadā ettha uppajjatīti attho.

现在为明示彼渴爱之缘起缘故，故称如上。欲谓生起，止谓反复持续不已。生起则依止于何处，常住亦依于何处，即缘起相续。世间中众生以眼等为喜好美好，依我所有而为执著，于色及色所缘之物，犹如宝殿楼台、明净无垢之金殿，似闪光宝狮笼，视为美妙无比。听觉譬如巴银管乐，舌际犹如玛瑙美味，身心如金饰华盖，心则有限量光明超越他心，以色声等四种根缘而得，美妙无比。彼等生喜执著而生爱欲。彼爱即欲业起处，起于彼所。老长老曰：『此眼于世间为可爱美好。故此处起渴爱。』其义如是。

Samudayasaccaniddesavaṇṇanā niṭṭhitā. · 集谛解说之释已毕。

Nirodhasaccaniddesavaṇṇanā灭谛解说之释

§35

35.

Nirodhasaccaniddese yo tassāyeva taṇhāyāti ettha ‘‘yo tasseva dukkhassā’’ti vattabbe yasmā samudayanirodheneva dukkhaṃ nirujjhati, no aññathā. Yathāha –

于灭圣谛之义中，所谓彼渴爱，即『彼苦者』也。因于断灭生起故，苦即断灭，非他法也。如说：

‘‘Yathāpi mūle anupaddave daḷhe, chinnopi rukkho punareva rūhati;

『如同根株坚固不坏，断枝犹复生长；

Evampi taṇhānusaye anūhate, nibbattatī dukkhamidaṃ punappuna’’nti. (dha. pa. 338);

如是渴爱之根除灭，苦患亦复消失。』（《长部法句经》第338偈）

Tasmā taṃ dukkhanirodhaṃ dassento samudayanirodhena dassetuṃ evamāha. Sīhasamānavuttino hi tathāgatā, te dukkhaṃ nirodhentā dukkhanirodhañca dassentā hetumhi paṭipajjanti, na phale. Suvānavuttino pana aññatitthiyā , te dukkhaṃ nirodhentā dukkhanirodhañca dassentā attakilamathānuyogena ceva tasseva ca desanāya phale paṭipajjanti, na hetumhīti. Sīhasamānavuttitāya satthā hetumhi paṭipajjanto ‘‘yo tassāyevā’’tiādimāha. Dhammasenāpatipi satthārā vuttakkamenevāha.

因此，称为显现苦的断灭者，为显现集尽灭果者如是说。正如狮子吼的教说，彼如来们断除苦，同时显示苦的断灭，着于缘故行，不着于果报。然诸异见者依犬吠声教说，彼等断除苦，同时显示苦的断灭，为了果报及随喜而行，而非缘故。狮子吼的教说中，教师着于缘故而言曰：“彼所断者正是此。”犹如法军元帅般，教师如此说法。

Tattha tassāyeva taṇhāyāti yā sā taṇhā ‘‘ponobhavikā’’ti vatvā kāmataṇhādivasena vibhattā uppattinivesanavasena ca heṭṭhā pakāsitā, tassāyeva taṇhāya. Asesavirāganirodhoti virāgo vuccati maggo, ‘‘virāgā vimuccatī’’ti (ma. ni. 1.245; saṃ. ni. 3.12; mahāva. 23) hi vuttaṃ. Virāgena nirodho virāganirodho, anusayasamugghātato aseso virāganirodho asesavirāganirodho. Atha vā virāgoti hi pahānaṃ vuccati, tasmā aseso virāgo aseso nirodhoti evampettha yojanā daṭṭhabbā. Atthato pana sabbāneva panetāni asesavirāganirodhotiādīni nibbānasseva vevacanāni. Paramatthato hi dukkhanirodhaṃ ariyasaccanti nibbānaṃ vuccati. Yasmā pana taṃ āgamma taṇhā asesā virajjati nirujjhati, tasmā taṃ ‘‘tassāyeva taṇhāya asesavirāganirodho’’ti vuccati. Nibbānañca āgamma taṇhā cajīyati paṭinissajjīyati muccati na allīyati, kāmaguṇālayesu cettha ekopi ālayo natthi, tasmā nibbānaṃ cāgo paṭinissaggo mutti anālayoti vuccati. Ekameva hi nibbānaṃ, nāmāni panassa sabbasaṅkhatānaṃ nāmapaṭipakkhavasena anekāni honti. Seyyathidaṃ – asesavirāgo asesanirodho cāgo paṭinissaggo mutti anālayo rāgakkhayo dosakkhayo mohakkhayo taṇhākkhayo anuppādo appavattaṃ animittaṃ appaṇihitaṃ anāyūhanaṃ appaṭisandhi anupapatti agati ajātaṃ ajaraṃ abyādhi amataṃ asokaṃ aparidevaṃ anupāyāsaṃ asaṃkiliṭṭhantiādīni.

此处所谓『彼所断者』之渴爱，谓为『再生之渴』，因欲渴等而分散，因生起与灭尽而示现，正是此渴。无余贪欲断灭谓之放逸，经典中云『放逸者得出离』。以放逸而得断，谓断除染着之渴爱无余火焰。又或称放逸即断弃，故应说无余放逸即无余断灭。义理上，此类无余放逸等术语皆是涅槃之别称。盖因彼处渴得断灭而绝灭，故称『彼所断之渴乃无余放逸断灭』。涅槃得至则渴爱舍弃、舍离、解脱，无留着，于欲根境界无任何所着，因无留着故涅槃为舍离、舍弃、解脱及无藏。涅槃唯一，然诸名称作为一切受制束的反对面，故多种称谓。如说无余放逸、无余断灭、舍弃、解脱、无藏、离欲断、离恚断、离痴断、灭渴断、无生、无转、无相、无迹、无引、无续、不入、不老、不病、不死、无死、无忧、无悲、无难行、无染污等。

Idāni maggena chinnāya nibbānaṃ āgamma appavattippattāyapi ca taṇhāya yesu vatthūsu tassā uppatti dassitā, tattheva abhāvaṃ dassetuṃ sā kho panesātiādimāha. Tattha yathā puriso khette jātaṃ tittakālābuvalliṃ disvā aggato paṭṭhāya mūlaṃ pariyesitvā chindeyya, sā anupubbena milāyitvā appaññattiṃ gaccheyya, tato tasmiṃ khette tittakālābu niruddhā pahīnāti vucceyya, evameva khette tittakālābu viya cakkhādīsu taṇhā. Sā ariyamaggena mūlacchinnā nibbānaṃ āgamma appavattiṃ gacchati. Evaṃ gatā pana tesu vatthūsu khette tittakālābu viya na paññāyati. Yathā ca aṭavito core ānetvā nagarassa dakkhiṇadvāre ghāteyyuṃ, tato aṭaviyaṃ corā matāti vā māritāti vā vucceyyuṃ, evameva aṭaviyaṃ corā viya yā cakkhādīsu taṇhā, sā dakkhiṇadvāre corā viya nibbānaṃ āgamma niruddhattā nibbāne niruddhā. Evaṃ niruddhā pana tesu vatthūsu aṭaviyaṃ corā viya na paññāyati. Tenassā tattheva nirodhaṃ dassento ‘‘cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyatī’’tiādimāha. Atha vā taṇhuppādavatthussa pariññātattā pariññātavatthusmiṃ puna na uppajjanato anuppādanirodhavasena taṇhuppādavatthusmiṃyeva nirujjhatīti vuccati. Ettha ca uppajjanapaṭipakkhavasena pahīyatīti vuttaṃ, nivisanapaṭipakkhavasena nirujjhatīti.

现于断灭道已断时，涅槃虽然达成，然仍显现于渴爱所依缘境中。如人于田野见枯萎的粮草，起火烧根，渐渐散尽变少，继而于该处不存在，称此粮草断绝。同理于眼等感官内渴如田野枯萎草。彼圣道断根达涅槃，虽间断现生渴爱，但终将灭尽，不再复起。例若盗贼携宝入城，城门处守卫猎杀盗贼，盗贼于城门死去。盗贼者于城门如林中盗贼，此眼渴生起亦如盗贼。盗贼于城门死去，眼渴亦于此断灭。然于彼境界中盗贼不可察知，眼渴亦不可知。如是于感官缘境中渴爱断灭。故有此断灭相，谓眼中诸美色而渴爱断舍时，谓彼渴爱断除。或言渴爱缘熟断尽处，其缘境虽存，然不再产生新渴爱，于缘境言断灭。此处所谓缘和逆缘分别作断除和消退。

Nirodhasaccaniddesavaṇṇanā niṭṭhitā. · 灭谛解说之释已毕。

Maggasaccaniddesavaṇṇanā道谛解说之释

§36

36.

Maggasaccaniddese ayamevāti aññamaggapaṭikkhepanatthaṃ niyamanaṃ (vibha. aṭṭha. 205). Ariyoti taṃtaṃmaggavajjhakilesehi ārakattā, ariyabhāvakarattā, ariyaphalapaṭilābhakarattā ca ariyo. Aṭṭha aṅgāni assāti aṭṭhaṅgiko. Svāyaṃ caturaṅgikā viya senā, pañcaṅgikaṃ viya tūriyaṃ aṅgamattameva hoti, aṅgavinimutto natthi.

关于道谛之说明中，此言『此即』为他道驳倒之依凭与规范。所谓圣者，即由于断除烦恼，因具有圣性，现得圣果，而谓之圣者。八者为八支，则八正道也。其如四分军自军事队，五分者为第四支，即无支脱离。

Idāni aṅgamattameva maggo aṅgavinimutto natthīti dassento sammādiṭṭhi…pe… sammāsamādhītiādimāha. Tattha sammā dassanalakkhaṇā sammādiṭṭhi. Sammā abhiniropanalakkhaṇo sammāsaṅkappo. Sammā pariggahalakkhaṇā sammāvācā. Sammā samuṭṭhāpanalakkhaṇo sammākammanto. Sammā vodāpanalakkhaṇo sammāājīvo. Sammā paggahalakkhaṇo sammāvāyāmo. Sammā upaṭṭhānalakkhaṇā sammāsati. Sammā samādhānalakkhaṇo sammāsamādhi. Tesu ekekassa tīṇi tīṇi kiccāni honti. Seyyathidaṃ – sammādiṭṭhi tāva aññehipi attano paccanīkakilesehi saddhiṃ micchādiṭṭhiṃ pajahati, nirodhañca ārammaṇaṃ karoti, sampayuttadhamme ca passati tappaṭicchādakamohavidhamanavasena asammohato. Sammāsaṅkappādayopi tatheva micchāsaṅkappādīni ca pajahanti, nibbānañca ārammaṇaṃ karonti. Visesato panettha sammāsaṅkappo sahajātadhamme sammā abhiniropeti, sammāvācā sammā pariggaṇhāti, sammākammanto sammā samuṭṭhāpeti, sammāājīvo sammā vodāpeti, sammāvāyāmo sammā paggaṇhāti, sammāsati sammā upaṭṭhāpeti, sammāsamādhi sammā samādahati.

现今为说明八正道各支为正道之本质时，从正见至正定皆是正道。正见为正知见之特征；正思惟为正念之发起；正语为正言辞之特点；正业为正行为；正命为正生活；正精进为正努力；正念为正觉察；正定为正禅定。各支各有三项职责。例如正见使人远离烦恼，断除恶法，亦能于正法见法。正思惟同理断除恶思。正语戒绝恶言。正业行善业。正命安于正命。正精进起善法。正念建立正念。正定成就正定。

Apicesā sammādiṭṭhi nāma pubbabhāge nānākkhaṇā nānārammaṇā hoti, maggakāle ekakkhaṇā ekārammaṇā. Kiccato pana ‘‘dukkhe ñāṇa’’ntiādīni cattāri nāmāni labhati . Sammāsaṅkappādayopi pubbabhāge nānākkhaṇā nānārammaṇā honti, maggakāle ekakkhaṇā ekārammaṇā. Tesu sammāsaṅkappo kiccato nekkhammasaṅkappotiādīni tīṇi nāmāni labhati. Sammāvācādayo tayo pubbabhāge viratiyopi honti cetanāyopi, maggakkhaṇe pana viratiyoyeva. Sammāvāyāmo sammāsatīti idampi dvayaṃ kiccato sammappadhānasatipaṭṭhānavasena cattāri nāmāni labhati. Sammāsamādhi pana pubbabhāgepi maggakkhaṇepi sammāsamādhiyeva.

或多种正见初期阶段存有多样观念与因缘，至道谛临时则为一念。其功能名为“苦智”等四项。正思惟初期亦有多样不同观念，至道谛临则仅唯一观念。其功能名“出家意向”等三项。正语等三支于初期均有约制及意愿，至道谛临则仅约制。正精进亦可称为正努力，因两者依善根及念住修习产生四项。正定于初期及临时皆是正定。

Iti imesu aṭṭhasu dhammesu bhagavatā nibbānādhigamāya paṭipannassa yogino bahūpakārattā paṭhamaṃ sammādiṭṭhi desitā. Ayañhi ‘‘paññāpajjoto paññāsattha’’nti (dha. sa. 16, 20, 29) ca vuttā. Tasmā etāya pubbabhāge vipassanāñāṇasaṅkhātāya sammādiṭṭhiyā avijjandhakāraṃ vidhamitvā kilesacore ghātento khemena yogāvacaro nibbānaṃ pāpuṇāti. Tasmā paṭhamaṃ sammādiṭṭhi desitā.

如世尊所说，在这八法中，为了实现涅槃，修行者本着多种方便之道，最初宣说了正见。这正见亦曾被说为“智慧的明灯、智慧的利益”（见《增支部》第16、20、29经）。因此，凭借以观智称名的正见，斩断无明根本，使染污之贼得以杀灭，修行者离欲安稳，通达涅槃。所以，最先宣说的是正见。

Sammāsaṅkappo pana tassā bahūpakāro. Tasmā tadanantaraṃ vutto. Yathā hi heraññiko hatthena parivattetvā parivattetvā cakkhunā kahāpaṇaṃ olokento ‘‘ayaṃ kūṭo ayaṃ cheko’’ti jānāti, evaṃ yogāvacaropi pubbabhāge vitakkena vitakketvā vitakketvā vipassanāpaññāya olokayamāno ‘‘ime dhammā kāmāvacarā, ime rūpāvacarādayo’’ti jānāti. Yathā vā pana purisena koṭiyaṃ gahetvā parivattetvā parivattetvā dinnaṃ mahārukkhaṃ tacchako vāsiyā tacchetvā kamme upaneti, evaṃ vitakkena vitakketvā vitakketvā dinnadhamme yogāvacaro paññāya ‘‘ime dhammā kāmāvacarā, ime rūpāvacarā’’tiādinā nayena paricchinditvā kamme upaneti. Tasmā sammāsaṅkappo sammādiṭṭhānantaraṃ vutto.

正思惟同样有多种方便。于是随后被宣说。如猎狗持着猎物之象，反复翻转并观察，凭视觉辨知“这为堆，这为指示物”，修行者亦如是，在早前阶段反复通过思惟辨析，凭观察智慧了达“这些法是欲界法，这些法是色界诸法”等等。又比如，持有竹筐的人翻转筐子，移除其中较粗糙之物，留下柔软细腻之物以投入织物使用。修行者亦如是，凭思惟反复分析，依智慧将所受法区分为“这些法是欲界法，这些法是色界法”等等，然后以此导引于业。故正思惟，于正见之后被宣说。

Svāyaṃ yathā sammādiṭṭhiyā, evaṃ sammāvācāyapi upakārako. Yathāha – ‘‘pubbe kho, gahapati, vitakketvā vicāretvā pacchā vācaṃ bhindatī’’ti (ma. ni. 1.463). Tasmā tadanantaraṃ sammāvācā vuttā.

正语亦如是，自此正见之后，成为有助于修行的方法。譬如──《中部·尼连禅经》云：‘从前，居士反复思考斟酌后，便讲话除去不当言辞。’因此，正语随即被宣说。

Yasmā pana ‘‘idañcidañca karissāmā’’ti paṭhamaṃ vācāya saṃvidahitvā loke kammante payojenti, tasmā vācā kāyakammassa upakārikāti sammāvācāya anantaraṃ sammākammanto vutto.

由此观之，因“我必施与某物”等意念受先行言说，于世间善行得以实行，因此正语之后为正业所助，乃被宣说为正业。

Catubbidhaṃ pana vacīduccaritaṃ, tividhaṃ kāyaduccaritaṃ pahāya ubhayaṃ sucaritaṃ pūrentasseva yasmā ājīvaṭṭhamakasīlaṃ pūrati, na itarassa , tasmā tadubhayānantaraṃ sammāājīvo vutto.

又言：恶口言有四种，不善身行有三种；抛弃恶口与恶身两者，唯行善行以充实生活方式，因为这是为一切众生的生活之道，而非独为他人。因而此二者之后，即被宣说为正生活。

Evaṃ visuddhājīvena pana ‘‘parisuddho me ājīvo’’ti ettāvatā paritosaṃ katvā suttappamattena viharituṃ na yuttaṃ, atha kho sabbairiyāpathesu idaṃ vīriyamārabhitabbanti dassetuṃ tadanantaraṃ sammāvāyāmo vutto.

如此以清净生活而为修持者，则以“我的生活清净无染”为满足，然而以此表露的禅定静虑不相应，不宜仅于此止步。故而为示范于所有生活邪行中应起此勇猛精进，随后宣说正精进。

Tato āraddhavīriyenāpi kāyādīsu catūsu vatthūsu sati sūpaṭṭhitā kātabbāti dassetuṃ tadanantaraṃ sammāsati vuttā.

接着是以努力精进，观察身体等四种材质中应当正知正觉住持的当下，显示如是，然后告知正念所说的内容。

Yasmā pana evaṃ sūpaṭṭhitāya satiyā samādhissa upakārānupakārānaṃ dhammānaṃ gatiyo samanvesitvā pahoti ekattārammaṇe cittaṃ samādhātuṃ, tasmā sammāsatianantaraṃ sammāsamādhi vuttoti veditabboti.

由于如此建立起的正念能寻得有助及无助的境界状态之流向，专注于单一所缘，心得以安住，因此紧接着的正念之后应了解为正定。

Sammādiṭṭhiniddese ‘‘dukkhe ñāṇa’’ntiādinā catusaccakammaṭṭhānaṃ dassitaṃ. Tattha purimāni dve saccāni vaṭṭaṃ, pacchimāni dve vivaṭṭaṃ. Tesu bhikkhuno vaṭṭe kammaṭṭhānābhiniveso hoti, vivaṭṭe natthi abhiniveso. Purimāni hi dve saccāni ‘‘pañcakkhandhā dukkhaṃ, taṇhā samudayo’’ti evaṃ saṅkhepena ca, ‘‘katame pañcakkhandhā? Rūpakkhandho’’tiādinā nayena vitthārena ca ācariyasantike uggaṇhitvā vācāya punappunaṃ parivattento yogāvacaro kammaṃ karoti. Itaresu pana dvīsu saccesu ‘‘nirodhasaccaṃ iṭṭhaṃ kantaṃ manāpaṃ, maggasaccaṃ iṭṭhaṃ kantaṃ manāpa’’nti evaṃ savaneneva kammaṃ karoti. So evaṃ kammaṃ karonto cattāri saccāni ekapaṭivedhena paṭivijjhati, ekābhisamayena abhisameti. Dukkhaṃ pariññāpaṭivedhena paṭivijjhati, samudayaṃ pahānapaṭivedhena paṭivijjhati. Nirodhaṃ sacchikiriyāpaṭivedhena paṭivijjhati, maggaṃ bhāvanāpaṭivedhena paṭivijjhati. Dukkhaṃ pariññābhisamayena…pe… maggaṃ bhāvanābhisamayena abhisameti.

在正见的阐述中，以“苦的智”等词揭示四圣谛的修行根基。过去的二圣谛象征环绕，后来的二圣谛象征放开。涉及前者时，比库于环绕中有执着，涉及后者则无执着。前二圣谛即“五蕴为苦”，“渴欲为集”，简约说明，又由“何为五蕴？色蕴”等详细说明，于老师面前详述，再反复以言语转说，行持此法。另一二圣谛“滅圣谛”；“道圣谛”则于听闻时即行持。如此作意，能以四圣谛一一分解理解，以一贯通成就之。以认识苦为彻悟，认识集为断除，认识灭为真实证知，认识道为修习。在通达苦的彻悟中……至于对修习道的成就，悉皆照此进行。

Evamassa pubbabhāge dvīsu saccesu uggahaparipucchāsavanadhāraṇasammasanapaṭivedho hoti, dvīsu savanapaṭivedhoyeva. Aparabhāge tīsu kiccato paṭivedho hoti nirodhe ārammaṇapaṭivedho. Tattha sabbampi paṭivedhañāṇaṃ lokuttaraṃ, savanadhāraṇasammasanañāṇaṃ lokiyaṃ kāmāvacaraṃ. Paccavekkhaṇā pana pattasaccassa hoti, ayañca ādikammiko. Tasmā sā idha na vuttā. Imassa ca bhikkhuno pubbe pariggahato ‘‘dukkhaṃ parijānāmi, samudayaṃ pajahāmi, nirodhaṃ sacchikaromi, maggaṃ bhāvemī’’ti ābhogasamannāhāramanasikārapaccavekkhaṇā natthi, pariggahato paṭṭhāya hoti. Aparabhāge pana dukkhaṃ pariññātameva hoti…pe… maggo bhāvitova hoti.

如是，在前半部分，于二圣谛中有引起、深入探问、听闻、记忆、依止、赞同的了解，专注于二处二种听闻的理解。后半部分于三项任务中有对灭圣谛根本所起的了解。此间所有了解的知识，皆为出世间，听闻、依止、赞同是世间和欲界行为。反观则对应于确得的真谛是根本行为。故此处未被涵盖。并且此比库先前持有的“我认识苦，我断除集，我证实灭，我修习道”的具足禅悦、专念、覆持反观之现证慧观知，未曾提及，仅是持有的基础。后半部分则真实认识苦的断除……至于道的修习已生起。

Tattha dve saccāni duddasattā gambhīrāni, dve gambhīrattā duddasāni. Dukkhasaccañhi uppattito pākaṭaṃ, khāṇukaṇṭakappahārādīsu ‘‘aho dukkha’’nti vattabbatampi āpajjati. Samudayasaccaṃ khāditukāmatābhuñjitukāmatādivasena uppattito pākaṭaṃ. Lakkhaṇapaṭivedhato pana ubhayampi gambhīraṃ. Iti tāni duddasattā gambhīrāni. Itaresaṃ pana dvinnaṃ dassanatthāya payogo bhavaggaggahaṇatthaṃ hatthapasāraṇaṃ viya, avīciphusanatthaṃ pādapasāraṇaṃ viya, satadhā bhinnassa vālassa koṭiyā koṭipaṭipādanaṃ viya ca hoti. Iti tāni gambhīrattā duddasāni. Evaṃ duddasattā gambhīresu gambhīrattā ca duddasesu catūsu saccesu uggahādivasena pubbabhāgañāṇuppattiṃ sandhāya idaṃ ‘‘dukkhe ñāṇa’’ntiādi vuttaṃ. Paṭivedhakkhaṇe pana ekameva taṃ ñāṇaṃ hoti.

其中二圣谛坚定而深奥，二则以其深奥而不易为他人所理解。苦圣谛的出现明显，如被荆棘火炭所刺而发出“苦哉苦哉”的感叹。集圣谛因渴望贪爱食受等而明显。标识的领悟则于二者具深奥。因而于他二者为展示而有辅助实验，如同手掌展开、脚掌铺开，以及断发成百结的反复行走等状况。故此二圣谛坚固深奥，另二则深奥而难以理解。依此二圣谛之坚实及二圣谛之深奥，以四圣谛起始之根本了解，称为“苦的智”等。于鉴察时唯一有这般的智慧。

Apare panāhu – catubbidhaṃ saccesu ñāṇaṃ sutamayañāṇaṃ vavatthānañāṇaṃ sammasanañāṇaṃ abhisamayañāṇanti. Tattha katamaṃ sutamayañāṇaṃ? Saṃkhittena vā vitthārena vā cattāri saccāni sutvā jānāti ‘‘idaṃ dukkhaṃ, ayaṃ samudayo, ayaṃ nirodho, ayaṃ maggo’’ti. Idaṃ sutamayañāṇaṃ. Katamaṃ vavatthānañāṇaṃ? So sutānaṃ atthaṃ upaparikkhati dhammato ca lakkhaṇato ca, ‘‘ime dhammā imasmiṃ sacce pariyāpannā, imassa saccassa idaṃ lakkhaṇa’’nti sanniṭṭhānaṃ karoti. Idaṃ vavatthānañāṇaṃ. Katamaṃ sammasanañāṇaṃ? So evaṃ yathānupubbaṃ cattāri saccāni vavatthapetvā atha dukkhameva gahetvā yāva gotrabhuñāṇaṃ aniccato dukkhato anattato sammasati. Idaṃ sammasanañāṇaṃ. Katamaṃ abhisamayañāṇaṃ? Lokuttaramaggakkhaṇe ekena ñāṇena cattāri saccāni apubbaṃ acarimaṃ abhisameti ‘‘dukkhaṃ pariññābhisamayena, samudayaṃ pahānābhisamayena, nirodhaṃ sacchikiriyābhisamayena maggaṃ bhāvanābhisamayena abhisametī’’ti. Idaṃ abhisamayañāṇanti.

另一说者曰：四圣谛中智慧分为四种：听闻智慧、阐明智慧、赞同智慧与实证智慧。何谓听闻智慧？简略或详尽地听闻四圣谛，知“此为苦，此为集，此为灭，此为道”，是听闻智慧。何谓阐明智慧？检验所闻义理及特征，作明确发挥说明曰：“此诸法皆由此圣谛所涵盖，此为该谛的标志”，此为阐明智慧。何谓赞同智慧？依序充分说明四圣谛后，专纪苦的现象，为无常、苦、无我的标志而正知，是赞同智慧。何谓实证智慧？于出世道之时，以一识入，实际体证四圣谛的究竟，“以苦的彻悟实证，以断除集实证，以证实灭实证，以修习道实证”，此为实证智慧。

Sammāsaṅkappaniddese kāmato nissaṭoti nekkhammasaṅkappo. Byāpādato nissaṭoti abyāpādasaṅkappo. Vihiṃsāya nissaṭoti avihiṃsāsaṅkappo. Tattha nekkhammavitakko kāmavitakkassa padaghātaṃ padacchedaṃ karonto uppajjati, abyāpādavitakko byāpādavitakkassa, avihiṃsāvitakko vihiṃsāvitakkassa. Tathā nekkhammaabyāpādaavihiṃsāvitakkā kāmabyāpādavihiṃsāvitakkānaṃ paccanīkā hutvā uppajjanti.

正确思维的分别中，欲望消除称为出离思维。嗔恚消除称为无嗔恚思维。杀害消除称为无杀害思维。由此，具出离思维者因与欲念相反而生起破坏、断绝欲念的念头；具无嗔恚思维者相对嗔恚念头而生起；具无杀害思维者相对杀害念头而生起。如此，出离、无嗔恚、无杀害三种思维互相对立而生起。

Tattha yogāvacaro kāmavitakkassa padaghātanatthaṃ kāmavitakkaṃ vā sammasati aññaṃ vā pana kiñci saṅkhāraṃ. Athassa vipassanākkhaṇe vipassanāsampayutto saṅkappo tadaṅgavasena kāmavitakkassa padaghātaṃ padacchedaṃ karonto uppajjati, vipassanaṃ ussukkāpetvā maggaṃ pāpeti. Athassa maggakkhaṇe maggasampayutto saṅkappo samucchedavasena kāmavitakkassa padaghātaṃ padacchedaṃ karonto uppajjati. Byāpādavitakkassapi padaghātanatthaṃ byāpādavitakkaṃ vā aññaṃ vā saṅkhāraṃ, vihiṃsāvitakkassa padaghātanatthaṃ vihiṃsāvitakkaṃ vā aññaṃ vā saṅkhāraṃ sammasati. Athassa vipassanākkhaṇeti sabbaṃ purimanayeneva yojetabbaṃ.

其中，行者打坐之时因欲念而生起的破坏性念头，可是专注于欲念，或转向其他某种行持。当其于观照时刻与观照相应，该思维遂具切断欲念的性质而生起，安顿观照行者前进正道。当处于正道时刻，与之相应的思维则如截断欲念般发生。嗔恚念头若生起，则具欲念同样被截断之性质；杀害念头亦复如是。观照时刻，应全然依循此理运作。

Kāmavitakkādīnaṃ pana tiṇṇampi pāḷiyaṃ vibhattesu aṭṭhatiṃsārammaṇesu ekakammaṭṭhānampi apaccanīkaṃ nāma natthi. Ekantato pana kāmavitakkassa tāva asubhesu paṭhamajjhānameva paccanīkaṃ, byāpādavitakkassa mettāya tikacatukkajjhānāni, vihiṃsaāvitakkassa karuṇāya tikacatukkajjhānāni. Tasmā asubhaparikammaṃ katvā jhānaṃ samāpannassa samāpattikkhaṇe jhānasampayutto vitakko vikkhambhanavasena kāmavitakkassa paccanīko hutvā uppajjati, jhānaṃ pādakaṃ katvā vipassanaṃ paṭṭhapentassa vipassanākkhaṇe vipassanāsampayutto saṅkappo tadaṅgavasena kāmavitakkassa paccanīko hutvā uppajjati, vipassanaṃ ussukkāpetvā maggaṃ pāpentassa maggakkhaṇe maggasampayutto saṅkappo samucchedavasena kāmavitakkassa paccanīko hutvā uppajjati. Evaṃ uppanno nekkhammasaṅkappoti vuccatīti veditabbo.

然欲念等三种思维在巴利三部经典及三十八种法门中无单一不变境地。专一而言，欲念思维以不净境界为初禅基础；嗔恚思维则与慈心三昧相对应；杀害思维则依悲心三昧。故经过不净观修成禅定者，于禅定产生时，禅所相应思维便因扰乱专注而生起欲念之念头；离禅转观照时，观照相应思维生起，安顿观照正道；步入正道之时，正道相应思维以截断式发生于欲念念头。因此此思维称为出离思维，应当明知。

Mettāya pana parikammaṃ katvā, karuṇāya parikammaṃ katvā jhānaṃ samāpannassāti sabbaṃ purimanayeneva yojetabbaṃ. Evaṃ uppanno abyāpādasaṅkappoti vuccati, avihiṃsāsaṅkappoti vuccatīti veditabbo. Evamete nekkhammasaṅkappādayo vipassanājhānavasena uppattīnaṃ nānattā pubbabhāge nānā, maggakkhaṇe pana imesu tīsu ṭhānesu uppannassa akusalasaṅkappassa padacchedato anuppattisādhanavasena maggaṅgaṃ pūrayamāno ekova kusalasaṅkappo uppajjati. Ayaṃ sammāsaṅkappo nāma.

修习慈心、悲心三昧成禅定时，亦应全然依循此理。如此思维则称为无嗔恚思维，无杀害思维。由此出离三种思维随观禅修习而生起，前段各异；正道时刻因断除不善思维之缘起，而单一善思维生起，此即所谓正确思维。

Sammāvācāniddesepi yasmā aññeneva cittena musāvādā viramati, aññena aññena pisuṇāvācādīhi, tasmā catassopetā veramaṇiyo pubbabhāge nānā, maggakkhaṇe pana micchāvācāsaṅkhātāya catubbidhāya akusaladussīlyacetanāya padacchedato anuppattisādhanavasena maggaṅgaṃ pūrayamānā ekāva sammāvācāsaṅkhātā kusalaveramaṇi uppajjati. Ayaṃ sammāvācā nāma.

正确语业的分别中，是因意念断除妄语，于各种恶语如两舌、恶口也断恶。故此四种戒律，对前段多样；正道时刻因断除误语及相关恶意不善心行，单一正确语业善戒律生起，称为正确语业。

Sammākammantaniddesepi yasmā aññeneva cittena pāṇātipātā viramati, aññena adinnādānā, aññena micchācārā, tasmā tissopetā veramaṇiyo pubbabhāge nānā, maggakkhaṇe pana micchākammantasaṅkhātāya tividhāya akusaladussīlyacetanāya padacchedato anuppattisādhanavasena maggaṅgaṃ pūrayamānā ekāva sammākammantasaṅkhātā kusalaveramaṇi uppajjati. Ayaṃ sammākammanto nāma.

正确业行为的分别中，是因意念断除杀生、盗窃及邪淫。此三戒对前段多样示现；正道时刻因断绝三种恶业意行，单一正确善行戒律产生。此即正确业行的含义。

Sammāājīvaniddese idhāti imasmiṃ sāsane. Ariyasāvakoti ariyassa buddhassa sāvako. Micchāājīvaṃ pahāyāti pāpakaṃ ājīvaṃ pajahitvā. Sammāājīvenāti buddhappasatthena kusalaājīvena. Jīvikaṃ kappetīti jīvitappavattiṃ pavatteti. Idhāpi yasmā aññeneva cittena kāyadvāravītikkamā viramati, aññeneva vacīdvāravītikkamā, tasmā pubbabhāge nānākkhaṇesu uppajjati, maggakkhaṇe pana dvīsu dvāresu sattannaṃ kammapathānaṃ vasena uppannāya micchāājīvadussīlyacetanāya padacchedato anuppattisādhanavasena maggaṅgaṃ pūrayamānā ekāva sammāājīvasaṅkhātā kusalaveramaṇi uppajjati. Ayaṃ sammāājīvo nāma.

关于正命的说明，在此教法中说。所谓圣弟子者，是指圣者佛陀的弟子。放弃错误的营生，即断除恶业的生计。正命即指以佛陀所教导的善业之营生。‘经营生活’者，意指生活的运行、持续。在这里，由于身门的禁戒心不以他心起，语门的禁戒心也不以他心起，故在过去诸多时刻生起，经行道时仅在两门、七道业因缘自然生起错误生活、恶行意向的断除无法发生之处，其所涌现的即是专注于正命名义的善戒宝珠。此即称为正命。

Sammāvāyāmaniddese idha bhikkhūti imasmiṃ sāsane paṭipannako bhikkhu. Anuppannānanti anibbattānaṃ. Pāpakānanti lāmakānaṃ. Akusalānaṃ dhammānanti akosallasambhūtānaṃ dhammānaṃ. Anuppādāyāti na uppādanatthāya. Chandaṃ janetīti kattukamyatāsaṅkhātaṃ kusalacchandaṃ janeti uppādeti. Vāyamatīti payogaṃ janeti parakkamaṃ karoti. Vīriyaṃ ārabhatīti kāyikaṃ cetasikaṃ vīriyaṃ karoti. Cittaṃ paggaṇhātīti teneva sahajātavīriyena cittaṃ ukkhipati. Padahatīti padhānavīriyaṃ karoti. Paṭipāṭiyā panetāni cattāripi padāni āsevanābhāvanābahulīkammasātaccakiriyāhi yojetabbāni.

关于正精进的说明，此处称为佛教法中实践正精进的比库。‘未生’者，谓未生起的。‘恶’者，指弱劣的、无益的。‘不善法’者，谓由无智所生起的不善法。‘未生起’非为使其生起。‘生起意欲’者，生起准备用于造作的善意愿。‘努力’者，产生行为，表现勇猛精进。‘发动精进’者，身心发起精进。如以自身本具之精进振奋心意。‘下决心’者，是作出重要决心。此四支依次以依教的方式，应当结合勤修、不懈努力、多种觉知行为。

Uppannānanti anuppannānanti avattabbataṃ āpannānaṃ. Pahānāyāti pajahanatthāya. Anuppannānaṃ kusalānaṃ dhammānanti anibbattānaṃ kosallasambhūtānaṃ dhammānaṃ. Uppādāyāti uppādanatthāya. Uppannānanti nibbattānaṃ. Ṭhitiyāti ṭhitatthāya. Asammosāyāti anassanatthaṃ. Bhiyyobhāvāyāti punappunaṃ bhāvāya. Vepullāyāti vipulabhāvāya. Bhāvanāyāti vaḍḍhiyā. Pāripūriyāti paripūraṇatthāya.

‘已生’者，谓已经生起的。‘未生’是指尚未生起应令生之法。‘放弃’者，为了舍离弃除。‘未生’的是善法，谓尚未生起的因智慧而生起善业法。‘生起’者，为了使之生起。‘已生’谓已然生起的。‘坚固’者，指坚固不变。‘不放逸’者，无散乱不犯戒。‘更加增长’者，再次增长。‘增多’者，扩大增长。‘增长培育’者，增长以利益完善。‘充满’者，趋向圆满滋养。

Ete pana sammāvāyāmasaṅkhātā cattāro sammappadhānā pubbabhāge lokiyā, maggakkhaṇe lokuttarā. Maggakkhaṇe pana ekameva vīriyaṃ catukiccasādhanavasena cattāri nāmāni labhati. Tattha lokiyā kassapasaṃyutte vuttanayeneva veditabbā. Vuttañhi tattha –

这四种正精进称为四正勤，在过去世间为世间法，在道的现前则为出世间法。道现前时，凭借单一精进依资，以完成四种善业。关于世俗精进，在喀萨巴（咖萨巴长老）所表达教法中当知其义。藏文如此说——

‘‘Cattārome , āvuso, sammappadhānā; Katame cattāro? Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyu’nti ātappaṃ karoti, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyu’nti ātappaṃ karoti, ‘anuppannā me kusalā dhammā anuppajjamānā anatthāya saṃvatteyyu’nti ātappaṃ karoti, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṃvatteyyu’nti ātappaṃ karotī’’ti (saṃ. ni. 2.145);

“四种，朋友啊，是四种正勤。何谓四者？朋友啊，谓比库念‘不由他缘生起的恶不善法尚未生起，纵使生起亦无利益，愿当努力。已生的恶不善法虽尚不放弃亦无利益，愿当努力。未生的善法虽未生起亦无利益，愿当努力。已生的善法虽已熄灭亦无益，愿当努力。’”（相应部经文2.145）

Tattha ca anuppannāti asamudācāravasena vā ananubhūtārammaṇavasena vā anuppannā. Aññathā hi anamatagge saṃsāre anuppannā pāpakā akusalā dhammā nāma natthi, anuppannā pana uppajjamānāpi eteyeva uppajjanti, pahīyamānāpi eteyeva pahīyanti.

‘未生’者，谓以无显现之状态，或非经验感触之状态，未发生的。否则，在无始以来轮回中，尚无未生起的恶不善法。不过这‘未生’是指这些恶不善法尚未生起，或者已生起亦会灭尽。

Tattha ekaccassa vattaganthadhutaṅgasamādhivipassanānavakammabhavānaṃ aññataravasena kilesā na samudācaranti. Kathaṃ? Ekacco hi vattasampanno hoti, asīti khandhakavattāni cuddasa mahāvattāni cetiyaṅgaṇabodhiyaṅgaṇapānīyamāḷakauposathāgāraāgantukagamikavattāni ca karontasseva kilesā okāsaṃ na labhanti. Aparabhāge panassa vattāni vissajjetvā bhinnavattassa carato ayonisomanasikāraṃ sativossaggañca āgamma uppajjanti. Evampi asamudācāravasena anuppannā uppajjanti nāma.

又有些人虽具足律仪行为、修习内外净行禅定与智慧，然有某些烦恼却未能断除。如何说？有些人虽具足诸多律仪：如十条戒法、十四大章、坛场诸器、佛塔、净水、树木、供养品、过堂仪轨、食堂、住处、方位等制度，然而烦恼却不曾有机会生起。可是，当他们放弃上述戒律，在非正念非正见下行持时，则烦恼与不善心念伴随而生。由此可见，因无所为的过失行为而未生起的烦恼终究还是会生起。

Ekacco ganthayutto hoti, ekampi nikāyaṃ gaṇhāti dvepi tayopi cattāropi pañcapi. Tassa tepiṭakaṃ buddhavacanaṃ atthavasena pāḷivasena anusandhivasena pubbāparavasena gaṇhantassa sajjhāyantassa cintentassa vācentassa desentassa pakāsentassa kilesā okāsaṃ na labhanti. Aparabhāge panassa ganthakammaṃ pahāya kusītassa carato ayonisomanasikārasativossagge āgamma uppajjanti. Evampi asamudācāravasena anuppannā uppajjanti nāma.

又有些人虽与经文相应，诵持某一部或二部、三部、四部乃至五部经典，他们对于该部三藏佛语，以字面义、巴利语文、前后文意加以揣摩、思虑、诵读、讲说、阐明，烦恼同样没有机会生起。但当他们放弃诵持经典之业，变为恶行，行于非正念非正见之中，烦恼便依此显现而生。可见，这类因无所为行为而未生的烦恼，终究会现起。

Ekacco pana dhutaṅgadharo hoti, terasa dhutaṅgaguṇe samādāya vattati, tassa dhutaṅgaguṇe pariharantassa kilesā okāsaṃ na labhanti. Aparabhāge panassa dhutaṅgāni vissajjetvā bāhullāya āvattassa carato ayonisomanasikārasativossagge āgamma uppajjanti. Evampi asamudācāravasena anuppannā uppajjanti nāma.

又有些人持有三种净行，专心践行，浸润于三净行的功德中，烦恼无从得机生起。但当他们放弃净行，贪恋过往行为，行于非正念非正见之中，烦恼便因此生起。由此观之，因无所为行为而未展现的烦恼，终将显露。

Ekacco aṭṭhasu samāpattīsu ciṇṇavasī hoti, tassa paṭhamajjhānādīsu āvajjanavasīādīnaṃ vasena viharantassa kilesā okāsaṃ na labhanti. Aparabhāge panassa parihīnajjhānassa vā vissaṭṭhajjhānassa vā bhassādīsu anuyuttassa viharato ayonisomanasikārasativossagge āgamma uppajjanti. Evampi asamudācāravasena anuppannā uppajjanti nāma.

又有些人入于八禅之一，并以出入吐纳等身体动作调节禅定生活，烦恼无以有机生起。但当其离开禅定，或于非净禅、半净禅中的言语行为妄动，行于非正念非正见，烦恼便随之发生。可明白，因无所为行为未曾生起的烦恼，终究会产生。

Ekacco pana vipassako hoti, sattasu vā anupassanāsu (paṭi. ma. 3.35) aṭṭhārasasu vā mahāvipassanāsu (paṭi. ma. 1.22) kammaṃ karonto viharati, tassa evaṃ viharato kilesā okāsaṃ na labhanti. Aparabhāge panassa vipassanākammaṃ pahāya kāyadaḷhībahulassa viharato ayonisomanasikārasativossagge āgamma uppajjanti. Evampi asamudācāravasena anuppannā uppajjanti nāma.

又有些人修行七不观察或十八大观之大小观念，保持观照之法，烦恼无机可乘。但当他们断弃观行，且多身气粗重，行于非正念非正见，烦恼便随之涌现。据此可知，这种藉由无所为行为而未发的烦恼，终会再起。

Ekacco navakammiko hoti, uposathāgārabhojanasālādīni karoti , tassa tesaṃ upakaraṇāni cintentassa kilesā okāsaṃ na labhanti. Aparabhāge panassa navakamme niṭṭhite vā vissaṭṭhe vā ayonisomanasikārasativossagge āgamma uppajjanti. Evampi asamudācāravasena anuppannā uppajjanti nāma.

又有些人勤行九种善业，例诸于过堂、食堂等礼仪行为，思虑这些仪轨时，烦恼未曾得机。但当他们弃绝善业或止于某一善业，且行于非正念非正见时，烦恼便因此而生。由此可见，因无所为行为所未生起的烦恼，终究会发生。

Ekacco pana brahmalokato āgato suddhasatto hoti, tassa anāsevanāya kilesā okāsaṃ na labhanti. Aparabhāge panassa laddhāsevanassa ayonisomanasikārasativossagge āgamma uppajjanti. Evampi asamudācāravasena anuppannā uppajjanti nāma. Evaṃ tāva asamudācāravasena anuppannatā veditabbā.

有些从梵天界来的净世众生，于其不染污的缘故，烦恼没有机会滋长。相反，有些众生虽获得了不污染的时机，但由于心念不正、不善审察而堕落恶趣，烦恼便缘此而生。如此看来，这种不善行为的结果未能生起，称为“不生”。由此应当认识这种“不生”的状态。

Kathaṃ ananubhūtārammaṇavasena? Idhekacco ananubhūtapubbaṃ manāpikādibhedaṃ ārammaṇaṃ labhati, tassa tattha ayonisomanasikārasativossagge āgamma rāgādayo kilesā uppajjanti. Evaṃ ananubhūtārammaṇavasena anuppannā uppajjanti nāma. Evaṃ anuppannānaṃ akusalānaṃ uppāde sati attano anatthaṃ passitvā tesaṃ anuppādāya satipaṭṭhānabhāvanānuyogena paṭhamaṃ sammappadhānaṃ bhāveti, uppannesu pana tesu tesaṃ appahānato attano anatthaṃ passitvā tesaṃ pahānāya dutiyaṃ tatheva sammappadhānaṃ bhāveti.

所谓未生烦恼缘起的状态，是指有些众生先得未生的根本缘起——内心的分别与执着，然后由于这种不善正念的缺失，萌生贪欲等烦恼。这样，因未生根本缘起而起的烦恼即谓未生。对于这等未生的恶法，修习者应了知其生起是自害，依止于正念正观修习念处，以止恶法的不生，先培养第一种正确努力；当烦恼生起时，通过断除这些烦恼自害之相，再修炼第二种正确努力。

Anuppannā kusalā dhammāti samathavipassanā ceva maggo ca. Tesaṃ anuppāde attano anatthaṃ passitvā tesaṃ uppādanatthāya tatheva tatiyaṃ sammappadhānaṃ bhāveti. Uppannā kusalā dhammāti samathavipassanāva. Maggo pana sakiṃ uppajjitvā nirujjhamāno anatthāya saṃvattanako nāma natthi. So hi phalassa paccayaṃ datvāva nirujjhati. Tāsaṃ samathavipassanānaṃ nirodhato attano anatthaṃ passitvā tāsaṃ ṭhitiyā tatheva catutthaṃ sammappadhānaṃ bhāveti. Lokuttaramaggakkhaṇe pana ekameva vīriyaṃ.

未生的善法，是指修习止与观二法的道。此等未生善法，修习者了知其未生的不利益，乃为其生起而修炼第三种正确努力。已生的善法，是指已起的禅定与正观；该道虽生起，但必将灭尽，无自返坏之处，它是取果（涅槃果）的因缘，因缘灭则道灭。住于该止观道的灭尽境界，观见其不利益，乃修第四种正确努力。世间以上道理中，仅有精进一项贯穿于此。

Ye evaṃ anuppannā uppajjeyyuṃ, te yathā neva uppajjanti, evaṃ tesaṃ anuppannānaṃ anuppādakiccaṃ, uppannānañca pahānakiccaṃ sādheti. Uppannāti cettha catubbidhaṃ uppannaṃ vattamānuppannaṃ bhūtāpagatuppannaṃ okāsakatuppannaṃ bhūmiladdhuppannanti. Tattha sabbampi uppādajarābhaṅgasamaṅgisaṅkhātaṃ vattamānuppannaṃ nāma. Ārammaṇarasaṃ anubhavitvā niruddhaṃ anubhūtāpagatasaṅkhātaṃ kusalākusalaṃ uppādādittayamanuppatvā niruddhaṃ bhutvāpagatasaṅkhātaṃ sesasaṅkhatañca bhūtāpagatuppannaṃ nāma. ‘‘Yānissa tāni pubbe katāni kammānī’’ti evamādinā (ma. ni. 3.248) nayena vuttaṃ kammaṃ atītampi samānaṃ aññaṃ vipākaṃ paṭibāhitvā attano vipākassa okāsaṃ katvā ṭhitattā tathā katokāsañca vipākaṃ anuppannampi samānaṃ evaṃ kate okāse ekantena uppajjanato okāsakatuppannaṃ nāma. Tāsu tāsu bhūmīsu asamūhataṃ akusalaṃ bhūmiladdhuppannaṃ nāma.

那些如此未生与已生之道得以生起的修行者，未生道与已生道分别完成，所作事情即是如此：未生指的是四种：正在生起的，现时生起的，已灭后复生起的，以及正当产生的。所有这些均与生起、成长与衰败相应，称为现时生起。经历了所缘之境界的感觉后，有欲界、无欲界等已被遏止、终结的，善恶法因新生而生者，称为已灭后复生起。因过去所作业因缘及现行业而产生同类的果报，称为正当产生。对于这些现生根本中聚集满满的恶因根本，称为正当产生的恶根本。

Ettha ca bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ – bhūmīti hi vipassanāya ārammaṇabhūtā tebhūmakā pañcakkhandhā. Bhūmiladdhaṃ nāma tesu khandhesu uppattirahaṃ kilesajātaṃ. Tena hi sā bhūmiladdhā nāma hotīti tasmā bhūmiladdhanti vuccati. Sā ca kho na ārammaṇavasena. Ārammaṇavasena hi sabbepi atītānāgate pariññātepi ca khīṇāsavānaṃ khandhe ārabbha kilesā uppajjanti. Yadi ca taṃ bhūmiladdhaṃ nāma siyā, tassa appaheyyato na koci bhavamūlaṃ pajaheyya. Vatthuvasena pana bhūmiladdhaṃ veditabbaṃ. Yattha yattha hi vipassanāya apariññātā khandhā uppajjanti, tattha tattha uppādato pabhuti tesu vaṭṭamūlaṃ kilesajātaṃ anuseti. Taṃ appahīnaṭṭhena bhūmiladdhanti veditabbaṃ.

这里还当了知“地”与“地根本”的不同——因“地”者，是指以正见为缘产生于五蕴的止观境地。所谓“地根本”者，乃是五蕴中烦恼未得了知、随眠的造作。此即是烦恼所产生的根基，因之名曰“地根本”。由于非缘起性的“地根本”，故称为地根本。但以正见为缘，过去已了知、烦恼已断灭的五蕴上，烦恼不会生起。若是“地根本”，则不应掀翻本生根本以弃舍。“地根本”当以根本依据来看，如于修止观时所生起未了知的五蕴，烦恼彼处缠绕，烦恼所缘在彼处留痕。若不除去，便是称为地根本。

Tattha ca yassa yesu khandhesu appahīnaṭṭhena anusayitā kilesā, tassa te eva khandhā tesaṃ kilesānaṃ vatthu, na aññesaṃ santakā khandhā. Atītakkhandhesu ca appahīnānusayitānaṃ kilesānaṃ atītakkhandhāva vatthu, na itare. Esa nayo anāgatādīsu. Tathā kāmāvacarakkhandhesu appahīnānusayitānaṃ kilesānaṃ kāmāvacarakkhandhā eva vatthu, na itare. Esa nayo rūpārūpāvacaresu. Sotāpannādīsu pana yassa yassa ariyapuggalassa khandhesu taṃ taṃ vaṭṭamūlaṃ kilesajātaṃ tena tena maggena pahīnaṃ, tassa tassa te te khandhā pahīnānaṃ tesaṃ tesaṃ vaṭṭamūlakānaṃ kilesānaṃ avatthuto bhūmīti saṅkhaṃ na labhanti. Puthujjanassa sabbaso vaṭṭamūlakilesānaṃ appahīnattā yaṃkiñci kariyamānaṃ kammaṃ kusalamakusalaṃ vā hoti, iccassa kammakilesapaccayāva vaṭṭaṃ vaṭṭati, tassa tasseva taṃ vaṭṭamūlaṃ rūpakkhandheyeva, na vedanādīsu. Viññāṇakkhandheyeva vā, na rūpakkhandhādīsūti na vattabbaṃ. Kasmā? Avisesena pañcasupi khandhesu anusayitattā. Kathaṃ? Pathavīrasādi viya rukkhe. Yathā hi mahārukkhe pathavītalaṃ adhiṭṭhāya pathavīrasañca āporasañca nissāya tappaccayā mūlakhandhasākhāpasākhāpallavapalāsapupphaphalehi vaḍḍhitvā nabhaṃ pūretvā yāva kappāvasānā bījaparamparāya rukkhapaveṇiṃ santānayamāne ṭhite taṃ pathavīrasādimūleyeva, na khandhādīsu. Phaleyeva vā, na mūlādīsūti na vattabbaṃ. Kasmā? Avisesena sabbesu mūlādīsu anugatattāti. Yathā pana tasseva rukkhassa pupphaphalādīsu nibbinno koci puriso catūsu disāsu maṇḍūkakaṇṭakaṃ nāma visakaṇṭakaṃ ākoṭeyya, atha so rukkho tena visasamphassena phuṭṭho pathavīrasaāporasānaṃ pariyādinnattā appasavadhammataṃ āgamma puna santānaṃ nibbattetuṃ na sakkuṇeyya, evameva khandhappavattiyaṃ nibbinno kulaputto tassa purisassa catūsu disāsu rukkhe visayojanaṃ viya attano santāne catumaggabhāvanaṃ ārabhati. Athassa so khandhasantāno tena catumaggavisasamphassena sabbaso vaṭṭamūlakilesānaṃ pariyādinnattā kiriyasabhāvamattaṃ upagatakāyakammādisabbakammappabhedo hutvā āyatiṃ punabbhavānabhinibbattanadhammataṃ āgamma bhavantarasantānaṃ nibbattetuṃ na sakkoti, kevalaṃ carimaviññāṇanirodhena nirindhano viya jātavedo anupādāno parinibbāyati. Evaṃ bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ.

那里，五蕴中的烦恼依着未断除之习气为缘，构成那些五蕴本身的烦恼之根基；非是别的五蕴造作。对于过去五蕴中未断除习气的烦恼，称为过去五蕴之烦恼根基，非其他处。此理亦适用于未来，此即为未来五蕴触欲的烦恼根基，非他处。此理亦适用于色非色根本。入流者以上诸圣人五蕴上，各自不同根基的烦恼，因各自道已断除，故其烦恼根基不复共集。凡夫则未断除一切烦恼根基，于所作业均有恶善因缘所生之烦恼环生，烦恼根基常在，且专在色蕴而非受想识蕴中。为何？因未特别分别五取蕴中之习气。此理如同大树，树根深植土中，枝叶花果相继生长填满空中，虽根深但不在枝叶花果上。若大树开花结果芽尚未落尽，有人从四面角投掷刺状杂草，若树因刺人而爆裂断根，树枝叶果受损，则无法再生，树族亦绝灭。依此喻说，蕴生灭灭灭后，其烦恼根基如树根，不复生起。若断烦恼根基之蕴灭时，所断者为终了，不能再生；唯以最终识灭，犹如未燃之火全灭，终极无余，则称般涅槃。由此辨明地与地根本之别。

Aparampi catubbidhaṃ uppannaṃ samudācāruppannaṃ ārammaṇādhiggahituppannaṃ avikkhambhituppannaṃ asamūhatuppannanti. Tattha vattamānuppannameva samudācāruppannaṃ. Cakkhādīnaṃ pana āpāthagate ārammaṇe pubbabhāge anuppajjamānampi kilesajātaṃ ārammaṇassa adhiggahitattā eva aparabhāge ekantena uppattito ārammaṇādhiggahituppannanti vuccati. Samathavipassanānaṃ aññataravasena avikkhambhitaṃ kilesajātaṃ cittasantatimanārūḷhampi uppattinivārakassa hetuno abhāvā avikkhambhituppannaṃ nāma. Samathavipassanāvasena pana vikkhambhitampi ariyamaggena asamūhatattā uppattidhammataṃ anatītattā asamūhatuppannanti vuccati. Tividhampi cetaṃ ārammaṇādhiggahitāvikkhambhitāsamūhatuppannaṃ bhūmiladdheneva saṅgahaṃ gacchatīti veditabbaṃ.

此外，现起的有四种：现行起、依缘起、得着起、不动起和非聚起。这里所说的现行起，就是正在发生的现行起。又如自眼等根离境所生的境界中，先前未生起的烦恼所激发的心境，由于该烦恼所起，便专一产生于后方，称为依缘起得着起。定与慧二禅的某种方式中，不动的烦恼所生、心意连续上升且起障止息之因不存在的，称为不动起。依定慧而起的虽有不动，且有圣道之非聚性、发生性及非过去性，即称为非聚起。此三种即为依缘起、得着起、不动起和非聚起四种现起，应知如是如获地而聚合。

Iccetasmiṃ vuttappabhede uppanne yadetaṃ vattamānabhūtāpagatokāsakatasamudācārasaṅkhātaṃ uppannaṃ, taṃ amaggavajjhattā kenaci maggañāṇena pahātabbaṃ na hoti. Yaṃ panetaṃ bhūmiladdhārammaṇādhiggahitāvikkhambhitāsamūhatasaṅkhātaṃ uppannaṃ, tassa taṃ uppannabhāvaṃ nāsayamānaṃ yasmā taṃ taṃ lokiyalokuttarañāṇaṃ uppajjati, tasmā taṃ sabbampi pahātabbaṃ hotīti. Evaṃ ye maggo kilese pajahati, te sandhāya ‘‘uppannāna’’ntiādi vuttaṃ.

佛陀在本心境中所说的区别，有一种现行起为现今存在，生已现行且断除途径集聚所摄成，是不应离弃的。另一种则是如前所说，得地依缘得着不动非聚所摄成的现行起，因其生起时，即由世间及出世间智慧所覆灭，如是此现行起须悉予舍弃。故诸圣道能断除烦恼者，即以此言「现起者」等。

Atha maggakkhaṇe kathaṃ anuppannānaṃ kusalānaṃ uppādāya bhāvanā hoti, kathañca uppannānaṃ ṭhitiyāti? Maggappavattiyā eva. Maggo hi pavattamāno pubbe anuppannapubbattā anuppanno nāma vuccati. Anāgatapubbañhi ṭhānaṃ āgantvā ananubhūtapubbaṃ vā ārammaṇaṃ anubhavitvā vattāro bhavanti ‘‘anāgataṭṭhānaṃ āgatamha, ananubhūtaṃ ārammaṇaṃ anubhavāmā’’ti. Yāvassa pavatti, ayameva ṭhiti nāmāti ṭhitiyā bhāvetītipi vattuṃ vaṭṭati. Evametassa bhikkhuno idaṃ lokuttaramaggakkhaṇe ekameva vīriyaṃ ‘‘anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāyā’’tiādīni cattāri nāmāni labhati. Ayaṃ lokuttaramaggakkhaṇe sammappadhānakathā. Evamettha lokiyalokuttaramissakā sammappadhānā niddiṭṭhāti.

既然是道际，善人如何修起未生行，如何使已生行得坚定？谓之道之流转。道正生时，未生先体亦随之生，谓之未生得生。初至未来地位，已未感未感之境受之后生起，谓之「未来地所来临，未感知之境亦体悟」是为现行起。道流转之际，即谓坚固。如此，比库于世及出世间正道际，专精起「未生之恶不善法尚未生起」等四名，于是道际正业现起之发扬显现。此即出世间正道际正精进之训诂。世间与出世间二者正精进亦明示于此。

Sammāsatiniddese kāyeti rūpakāye. Rūpakāyo hi idha aṅgapaccaṅgānaṃ kesādīnañca dhammānaṃ samūhaṭṭhena hatthikāyarathakāyādayo viya kāyoti adhippeto. Yathā ca samūhaṭṭhena, evaṃ kucchitānaṃ āyaṭṭhena. Kucchitānañhi paramajegucchānaṃ so āyotipi kāyo. Āyoti uppattideso. Tatrāyaṃ vacanattho – āyanti tatoti āyo. Ke āyanti? Kucchitā kesādayo. Iti kucchitānaṃ āyoti kāyo.

正念所观察者谓之身，即色身。色身在此是指诸肢节、毛发等诸法集聚，而谓之有如手车车身等世间彼法。如此诸集法即谓身。毛发等集称为毛，毛即产生地。此处所言「毛，谓毛者」。何者为毛？谓毛发等。谓之毛者即身。

Kāyānupassīti kāyaṃ anupassanasīlo, kāyaṃ vā anupassamāno. Kāyeti ca vatvāpi puna kāyānupassīti dutiyaṃ kāyaggahaṇaṃ asammissato vavatthānaghanavinibbhogādidassanatthaṃ katanti veditabbaṃ. Tena na kāye vedanānupassī cittadhammānupassī vā, atha kho kāyānupassīyevāti kāyasaṅkhāte vatthusmiṃ kāyānupassanākārasseva dassanena asammissato vavatthānaṃ dassitaṃ hoti. Tathā na kāye aṅgapaccaṅgavinimuttaekadhammānupassī, nāpi kesalomādivinimuttaitthipurisānupassī. Yopi cettha kesalomādiko bhūtupādāyasamūhasaṅkhāto kāyo, tatthāpi na bhūtupādāyavinimuttaekadhammānupassī, atha kho rathasambhārānupassako viya aṅgapaccaṅgasamūhānupassī, nagarāvayavānupassako viya kesalomādisamūhānupassī, kadalikkhandhapattavaṭṭivinibhujjako viya rittamuṭṭhiviniveṭhako viya ca bhūtupādāyasamūhānupassīyevāti samūhavaseneva kāyasaṅkhātassa vatthuno nānappakārato dassanena ghanavinibbhogo dassito hoti. Na hettha yathāvuttasamūhavinimutto kāyo vā itthī vā puriso vā añño vā koci dhammo dissati, yathāvuttadhammasamūhamatteyeva pana tathā tathā sattā micchābhinivesaṃ karonti. Tenāhu porāṇā –

所谓身观，是指不观身的习气，或虽观身而不入观身。且说所谓身观，即第二身聚受取，因不毁坏不散乱等要义之示现而有所为，应知。由此不观身上诸感受及心法，然而称之为身观，即是说诸身所涵之法境的身观形式表现，无入于身上诸事。如此亦非仅对身上诸肢节之单法观，亦非仅观毛发等女子男子相。虽此处毛发等为集成诸肢节根本之身者，然亦非仅观一法，且如车装配所观诸肢节整体，若如城邑部位所观毛发等诸集，或似蓬鬘皮囊所推敲者，全体称身。由此观之，身所显乃多样，原因即在于整体非分离观，男女诸法不同，众生依此错误执著。故古人云——

‘‘Yaṃ passati na taṃ diṭṭhaṃ, yaṃ diṭṭhaṃ taṃ na passati;

「见所不见，所见不见；

Apassaṃ bajjhate mūḷho, bajjhamāno na muccatī’’ti.

无明者如被所缚之人，虽被缚而不能解脱，愚痴亦复如是。

Ghanavinibbhogādidassanatthanti vuttaṃ. Ādisaddena cettha ayampi attho veditabbo – ayañhi etasmiṃ kāye kāyānupassīyeva, na aññadhammānupassī. Kiṃ vuttaṃ hoti? Yathā anudakabhūtāyapi marīciyā udakānupassino honti, na evaṃ aniccadukkhānattāsubhabhūteyeva imasmiṃ kāye niccasukhattasubhabhāvānupassī, atha kho kāyānupassī

关于色身如坚固难破等相的见解，是为了断除诸见所说的开端。这里以首句为例，说明此处的含义应当理解为——在此身（即此在身上正观者）当中，仅应观身，而非观他法。所谓观身，是何意？如同盐水中的盐晶亦能观水，然此处非观无常、苦、坏、不净、不善等法的相，而仅如铁石之于身，虽有无常苦坏等相，然行于身中却是常乐善相，故此为观身。

Aniccadukkhānattāsubhākārasamūhānupassīyevāti vuttaṃ hoti. Atha vā yvāyaṃ mahāsatipaṭṭhāne ‘‘idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā…pe… so satova assasatī’’tiādinā (dī. ni. 2.374; ma. ni. 1.107) nayena assāsapassāsādi cuṇṇakajātaaṭṭhikapariyosāno kāyo vutto, yo ca parato satipaṭṭhānakathāyaṃ ‘‘idhekacco pathavīkāyaṃ aniccato anupassati, āpokāyaṃ, tejokāyaṃ, vāyokāyaṃ, kesakāyaṃ, lomakāyaṃ, chavikāyaṃ, cammakāyaṃ, maṃsakāyaṃ, ruhirakāyaṃ, nhārukāyaṃ, aṭṭhikāyaṃ, aṭṭhimiñjakāya’’nti (paṭi. ma. 3.35) kāyo vutto, tassa sabbassa imasmiṃyeva kāye anupassanato kāye kāyānupassīti evampi attho daṭṭhabbo.

所谓观诸无常苦坏不善相之集者。又如大念处经云：『比库！或至于林中或树下修行者，如是观呼吸处：呼吸与呼吸之间有清净如沙砾之细节终结，名为身。又于他处观非恒常、苦、坏之如地、水、火、风及发毛皮肤血肉节点等体。』此即为身。由此可见此处说身即为此诸相身，故观身即观身中身。

Atha vā kāye ahanti vā mamanti vā evaṃ gahetabbassa kassaci ananupassanato tassa tasseva pana kesalomādikassa nānādhammasamūhassa anupassanato kāye kesādidhammasamūhasaṅkhātakāyānupassīti evamattho daṭṭhabbo. Apica ‘‘imasmiṃ kāye aniccato anupassati, no niccato’’tiādinā anukkamena parato āgatanayassa sabbasseva aniccalakkhaṇādino ākārasamūhasaṅkhātassa kāyassa anupassanatopi kāye kāyānupassīti evampi attho daṭṭhabbo. Ayaṃ pana catusatipaṭṭhānasādhāraṇo attho.

或言有他取我持身时，若不观其身，则对各类发毛等身相一切杂相不观，此等身则是有发毛等诸杂相称为相名身。且以『于此身中观非恒常者，非恒常』等句解，若他处有来者，若观非常相类诸相集聚的身体，亦当于此处身中观身，是谓观身。此即四念处之通用义。

Kāye kāyānupassīti assāsapassāsakāyādike bahudhā vutte kāye ekekakāyānupassī. Viharatīti catūsu iriyāpathavihāresu aññataravihārasamāyogaparidīpanametaṃ, ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā apatamānaṃ attānaṃ harati pavattetīti attho. Ātāpīti kāyapariggāhakavīriyasamāyogaparidīpanametaṃ. So hi yasmā tasmiṃ samaye yaṃ taṃ vīriyaṃ tīsu bhavesu kilesānaṃ ātāpanato ātāpoti vuccati, tena samannāgato hoti , tasmā ‘‘ātāpī’’ti vuccati. Sampajānoti kāyapariggāhakena sampajaññasaṅkhātena ñāṇena samannāgato. Satimāti kāyapariggāhikāya satiyā samannāgato. Ayaṃ pana yasmā satiyā ārammaṇaṃ pariggahetvā paññāya anupassati . Na hi sativirahitassa anupassanā nāma atthi. Tenevāha – ‘‘satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī’’ti (saṃ. ni. 5.234). Tasmā ettha ‘‘kāye kāyānupassī viharatī’’ti ettāvatā kāyānupassanāsatipaṭṭhānakammaṭṭhānaṃ vuttaṃ hoti. Atha vā yasmā anātāpino antosaṅkhepo antarāyakaro hoti, asampajāno upāyapariggahe anupāyaparivajjane ca sammuyhati, muṭṭhassati upāyāpariccāge anupāyāpariggahe ca asamattho hoti, tenassa taṃ kammaṭṭhānaṃ na sampajjati, tasmā yesaṃ dhammānaṃ ānubhāvena taṃ sampajjati, tesaṃ dassanatthaṃ ‘‘ātāpī sampajāno satimā’’ti idaṃ vuttanti veditabbaṃ.

观身即观呼吸身等多义。在四行处定居，是指于四行处中之一行处修持，使身能破除一行处障碍，得以随行而动。所谓热诚，是激发身心勤精进之力。谓在三界中，于烦恼精进勤苦称为热诚，具足此力者谓之热诚。正知是以身驱策具足智见所成之知。念者乃观身之得念，具足念者得以明察。因唯有念起时才有观照，若无念则无观照。故如经典云：『我称念为遍处。』因此于此说“观身心定居”，即此身观念持行之道。若无热诚时，则懈怠产生障碍，不能正行，故需热诚正知具念方得成就。由此义见‘热诚正知具念’之训。

Iti kāyānupassanāsatipaṭṭhānaṃ sampayogaṅgañca dassetvā idāni pahānaṅgaṃ dassetuṃ vineyya loke abhijjhādomanassanti vuttaṃ. Tattha vineyyāti tadaṅgavinayena vā vikkhambhanavinayena vā vinayitvā. Loketi yvāyaṃ kāyo pubbe pariggahito, sveva idha lujjanapalujjanaṭṭhena loko nāma. Tasmiṃ loke abhijjhaṃ domanassañca pajahitvāti attho. Yasmā panassa na kāyamatteyeva abhijjhādomanassaṃ pahīyati, vedanādīsupi pahīyatiyeva, tasmā ‘‘pañcapi upādānakkhandhā loko’’ti (vibha. 362) vibhaṅge vuttaṃ. Lokasaṅkhātattāyeva tesaṃ dhammānaṃ atthuddhāravasenetaṃ vuttanti veditabbaṃ. Yaṃ panāha – ‘‘tattha katamo loko (vibha. 538), sveva kāyo loko’’ti ayamevettha attho. Abhijjhādomanassanti ca samāsetvā vuttaṃ. Saṃyuttaṅguttarapāṭhantaresu pana visuṃ katvā paṭhanti. Sā pana abhijjhāyanti patthayanti etāya, sayaṃ vā abhijjhāyati, abhijjhāyanamattameva vā esāti abhijjhā. Yasmā panettha abhijjhāgahaṇena kāmacchando, domanassagahaṇena byāpādo saṅgahaṃ gacchati, tasmā nīvaraṇapariyāpannabalavadhammadvayadassanena nīvaraṇappahānaṃ vuttaṃ hotīti veditabbaṃ.

如说完观身念处要义，今当说弃除身贪嗔之法。所谓弃除，也有断绝及持戒等义。此处身即先前所取之身，称为身及身境界。于此身界摒弃贪与忧恼（嗔恚）义成。因贪忧仅于此身与受乐痛处生起故名。经典曰：“五取蕴即此身界”故此护持身界即护持破除贪忧。又问何为此身界？即是此身也。贪与忧相集故名。彼贪忧因欲结合，忧恚结合故缠结，故苦恼障蔽见闻。故见此盖障赎除称为弃贪忧，故说弃除法获得解脱。

Visesena panettha abhijjhāvinayena kāyasampattimūlakassa anurodhassa, domanassavinayena kāyavipattimūlakassa virodhassa, abhijjhāvinayena ca kāye abhiratiyā, domanassavinayena kāyabhāvanāya anabhiratiyā, abhijjhāvinayena kāye abhūtānaṃ subhasukhabhāvādīnaṃ pakkhepassa, domanassavinayena kāye bhūtānaṃ asubhāsukhabhāvādīnaṃ apanayanassa pahānaṃ vuttaṃ. Tena yogāvacarassa yogānubhāvo yogasamatthatā ca dīpitā hoti. Yogānubhāvo hi esa, yadayaṃ anurodhavirodhavippamutto aratiratisaho abhūtapakkhepabhūtāpanayanavirahito ca hoti. Anurodhavirodhavippamutto cesa aratiratisaho abhūtaṃ apakkhipanto bhūtañca anapanento yogasamattho hotīti.

详尽分辨在此欲贪戒律者，基于身财之根本请求，离为忧患戒律者则基于身苦之根本阻碍。由欲贪戒律，身生生起亲摄；由忧患戒律，身生生发不亲。由欲贪戒律，身缘非真实的美好快乐等境，而产生牵连；由忧患戒律，则对身缘不善不美不适之境生令远离、摒弃之行为。由此相续而言，禅定体验及禅定圆满得以照明显现。所谓禅定体验，即是超脱请求与破坏，忍耐非真实与远离牵连之成长，得此禅定者离一切障碍而成就禅定圆满。

Aparo nayo – ‘‘kāye kāyānupassī’’ti ettha anupassanāya kammaṭṭhānaṃ vuttaṃ. ‘‘Viharatī’’ti ettha vuttavihārena kammaṭṭhānikassa kāyapariharaṇaṃ. ‘‘Ātāpī’’tiādīsu ātāpena sammappadhānaṃ, satisampajaññena sabbatthakakammaṭṭhānaṃ, kammaṭṭhānapariharaṇūpāyo vā. Satiyā vā kāyānupassanāvasena paṭiladdhasamatho, sampajaññena vipassanā, abhijjhādomanassavinayena bhāvanāphalaṃ vuttanti veditabbaṃ.

另一引领者谓“观察身身”是此身观修的修行法门。其中“住”即是指修行法门所依止的止息身心境界。“用功”等词则涵盖热勤恳切、广义持念正知及种种修行法门，并含有调整技巧之义。若以正念培养身身观察的禅定安住，并以正知发展观照，连同欲贪与忧患戒律，则应当晓知此如实修习因得的修证果位。

Vedanāsu vedanānupassītiādīsu ca vedanādīnaṃ puna vacane payojanaṃ kāyānupassanāyaṃ vuttanayeneva yathāyogaṃ yojetvā veditabbaṃ. Ayaṃ pana asādhāraṇattho – sukhādīsu anekappabhedāsu vedanāsu visuṃ visuṃ aniccādito ekekavedanānupassīti, sarāgādike soḷasappabhede citte visuṃ visuṃ aniccādito ekekacittānupassīti, kāyavedanācittāni ṭhapetvā sesatebhūmakadhammesu visuṃ visuṃ aniccādito ekekadhammānupassīti, satipaṭṭhānasuttante (dī. ni. 2.382; ma. ni. 1.115) vuttanayena nīvaraṇādidhammānupassīti vā. Ettha ca ‘‘kāye’’ti ekavacanaṃ sarīrassa ekattā, ‘‘citte’’ti ekavacanaṃ cittassa sabhāvabhedābhāvato jātiggahaṇena katanti veditabbaṃ. Yathā ca vedanādayo anupassitabbā, tathā anupassanto vedanāsu vedanānupassī, citte cittānupassī, dhammesu dhammānupassīti veditabbo. Kathaṃ tāva vedanā anupassitabbā? Sukhā tāva vedanā dukkhato, dukkhā vedanā sallato, adukkhamasukhā vedanā aniccato anupassitabbā. Yathāha –

此处诸苦受诸苦等受境，依前所述为身身观察之目的范畴，需以适当方法连接使用以观察。此乃异乎寻常之义：于乐苦多种异相之苦受中，清净分别各皆无常等，逐一苦受加以观察；于色欲等十六种心所中，清净分别各皆无常等，逐一心所观察；于身苦受相应的心所，依止本际法，以无常分别，逐一定法观察；或依念处经中所说，观察烦恼障碍等法之义。此处“身”单数指躯体之唯一实体；“心”单数指心之自然差别和不同类别，因其不同而成分类。依此苦受等应被修习合观，则修习者观察苦受即苦受观，观察心即心观，观察法即法观，当知此理。何以苦受应如是观察？乐苦苦受应观察为苦，苦苦受应观察为痛，非苦非乐苦受应观察为无常。如经所言：

‘‘Yo sukhaṃ dukkhato adda, dukkhamaddakkhi sallato;

「于苦者见乐，为苦相；见苦为苦，痛相分；

Adukkhamasukhaṃ santaṃ, addakkhi naṃ aniccato;

平静非苦非乐，观察其无常故；

Sa ve sammaddaso bhikkhu, parijānāti vedanā’’ti. (saṃ. ni. 4.253);

彼乃正见比库，知苦受之真谛。」（集论 4.253）

Sabbā eva cetā dukkhatopi anupassitabbā. Vuttañhetaṃ ‘‘yaṃkiñci vedayitaṃ, sabbaṃ taṃ dukkhasminti vadāmī’’ti (saṃ. ni. 4.259). Sukhadukkhatopi ca anupassitabbā. Yathāha – ‘‘sukhā vedanā ṭhitisukhā vipariṇāmadukkhā. Dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā. Adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā’’ti (ma. ni. 1.465). Apica aniccādisattaanupassanāvasenāpi anupassitabbā.

一切感受皆当不应执著于苦。经中曾言：“凡是所感受者，皆称为苦。”（相应部第四百五十九经）亦应不应执著于乐苦感受。如经言：“乐感受属于常乐，转坏则为苦;苦感受属于常苦，转坏则为乐;非苦非乐的感受，若有智便是乐，若无智则是苦。”（中部第一千四百六十五经）即使以无常等本性观照之，也应不应执著。

Cittadhammesupi cittaṃ tāva ārammaṇādhipatisahajātabhūmikammavipākakiriyādinānattabhedānaṃ aniccādisattaanupassanānaṃ sarāgādisoḷasabhedānañca vasena anupassitabbaṃ, dhammā salakkhaṇasāmaññalakkhaṇānaṃ suññatādhammassa aniccādisattaanupassanānaṃ santāsantādīnañca vasena anupassitabbā. Kāmañcettha yassa kāyasaṅkhāte loke abhijjhādomanassaṃ pahīnaṃ, tassa vedanādilokesupi taṃ pahīnameva, nānāpuggalavasena pana nānākkhaṇikasatipaṭṭhānabhāvanāvasena ca sabbattha vuttaṃ. Yato vā ekattha pahīnaṃ, sesesupi pahīnaṃ hoti. Tenevassa tattha pahānadassanatthampi evaṃ vuttanti veditabbaṃ.

于心法亦应不应执著。心、心所、对象等心境生灭变化、业力果报等的无常本性，及欲爱等十六分别的差异，皆应不应执著。法之三大标志及通观无自性无常本性，亦应不应执著于其安住等一切现象。若欲者因身体界中已断除贪瞋痴，感受等外界现象亦断除，依众生差异、不同时段之念处修习，则普遍言之。因一处断除，余亦断除。所以论者说应当知此，也能显现断除的缘起。

Iti ime cattāro satipaṭṭhānā pubbabhāge nānācittesu labbhanti. Aññeneva hi cittena kāyaṃ pariggaṇhāti, aññena vedanaṃ, aññena cittaṃ, aññena dhamme pariggaṇhāti. Lokuttaramaggakkhaṇe pana ekacitteyeva labbhanti. Ādito hi kāyaṃ pariggaṇhitvā āgatassa vipassanāsampayuttā sati kāyānupassanā nāma, tāya satiyā samannāgato puggalo kāyānupassī nāma. Vipassanaṃ ussukkāpetvā ariyamaggaṃ pattassa maggakkhaṇe maggasampayuttā sati kāyānupassanā nāma, tāya satiyā samannāgato puggalo kāyānupassī nāma. Vedanaṃ pariggaṇhitvā cittaṃ pariggaṇhitvā dhamme pariggaṇhitvā āgatassa vipassanāsampayuttā sati dhammānupassanā nāma, tāya satiyā samannāgato puggalo dhammānupassī nāma. Vipassanaṃ ussukkāpetvā ariyamaggaṃ pattassa maggakkhaṇe maggasampayuttā sati dhammānupassanā nāma, tāya satiyā samannāgato puggalo dhammānupassī nāma. Evaṃ tāva desanā puggale tiṭṭhati. Kāye pana ‘‘subha’’nti vipallāsappahānā kāyapariggāhikā sati maggena samijjhatīti kāyānupassanā nāma. Vedanāya ‘‘sukhā’’ti vipallāsappahānā vedanāpariggāhikā sati maggena samijjhatīti vedanānupassanā nāma. Citte ‘‘nicca’’nti vipallāsappahānā cittapariggāhikā sati maggena samijjhatīti cittānupassanā nāma. Dhammesu ‘‘attā’’ti vipallāsappahānā dhammapariggāhikā sati maggena samijjhatīti dhammānupassanā nāma. Iti ekāva maggasampayuttā sati catukiccasādhakattena cattāri nāmāni labhati. Tena vuttaṃ ‘‘lokuttaramaggakkhaṇe pana ekacitteyeva labbhantī’’ti.

如是，四念处在前篇各心中得受。唯有心取身，或心取感受，或心取心，或心取法。唯在超世出世之道时，在一心中具足，故称唯一心得受。初禅专注于身并结合慧名为身念，具慧者称为身念处修行者。断除烦恼后入观禅定名身念，具慧者同名身念处修行者。观身、感受、心及法，断除烦恼后入观禅定名法念，具慧者同名法念处修行者。此乃对人所说之法。身念谓于身无所执著，离失乐见，依修行之道而修行为身念处。感受念谓于感受无所执著，离失乐见，依修行之道修习为感受念处。心念谓于心无所执著，断常见，依修行之道修习为心念处。法念谓于法无我见，依修行之道修习为法念处。如此，一心得入禅定后，凭止修习即具四念，四种念处得具备。故言唯一心得受于超世外道之法。

Sammāsamādhiniddese vivicceva kāmehīti kāmehi viviccitvā vinā hutvā apakkamitvā. Yo panāyamettha evakāro, so niyamatthoti veditabbo. Yasmā ca niyamattho, tasmā paṭhamajjhānaṃ upasampajja viharaṇasamaye avijjamānānampi kāmānaṃ tassa paṭhamajjhānassa paṭipakkhabhāvaṃ kāmapariccāgeneva cassa adhigamaṃ dīpeti. Kathaṃ? ‘‘Vivicceva kāmehī’’ti evañhi niyame kayiramāne idaṃ paññāyati – nūnimassa jhānassa kāmā paṭipakkhabhūtā, yesu sati idaṃ na pavattati, andhakāre sati padīpobhāso viya, tesaṃ pariccāgeneva cassa adhigamo hoti orimatīrapariccāgena pārimatīrassa viya. Tasmā niyamaṃ karotīti.

正定的说明中指出，欲时专一清净远离欲乐，称诸欲远离离欲。若有人独自行此法，该法有定法之效。因如是定法，入初禅时，即使无知之人，为时起初禅同样对欲远离。如何得知？谓因专一清净，如黑暗中灯火，依托灯火即得见光，诸欲亦如此离失。故为定法。

Tattha siyā, kasmā panesa pubbapadeyeva vutto, na uttarapade, kiṃ akusalehi dhammehi aviviccāpi jhānaṃ upasampajja vihareyyāti? Na kho panetaṃ evaṃ daṭṭhabbaṃ. Taṃnissaraṇato hi pubbapade esa vutto. Kāmadhātusamatikkamanato hi kāmarāgapaṭipakkhato ca idaṃ jhānaṃ kāmānameva nissaraṇaṃ. Yathāha – ‘‘kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhamma’’nti (itivu. 72). Uttarapadepi pana yathā ‘‘idheva, bhikkhave, samaṇo, idha dutiyo samaṇo’’ti (ma. ni. 1.139; a. ni. 4.241) ettha evakāro ānetvā vuccati, evaṃ vattabbo. Na hi sakkā ito aññehipi nīvaraṇasaṅkhātehi akusalehi dhammehi avivicca jhānaṃ upasampajja viharituṃ. Tasmā ‘‘vivicceva kāmehi vivicceva akusalehi dhammehī’’ti evaṃ padadvayepi esa daṭṭhabbo. Padadvayepi ca kiñcāpi viviccāti iminā sādhāraṇavacanena tadaṅgavikkhambhanasamucchedapaṭippassaddhinissaraṇavivekā cittakāyaupadhivivekā ca saṅgahaṃ gacchanti, tathāpi pubbabhāge kāyavivekacittavivekavikkhambhanavivekā daṭṭhabbā, lokuttaramaggakkhaṇe kāyavivekacittavivekasamucchedavivekapaṭippassaddhivivekanissaraṇavivekā.

这里解释为何经中先称初禅如此，而非后禅答大问：难道未断恶法也可入禅吗？不可。此为先方便。因不染欲界污染，离欲故得此禅。如经言：“离欲即是涅槃退灭。”后禅则为更进。因经中有“此即是第二禅”的说，专一心力引入，故有此说。非离欲染污，难以得禅。故言“专清净离欲及恶法”二词，体现了前后及总摄的差别。此二词合起来即表示清净与断除，体现身心透彻分别及顿悟之慧。前篇显示未断处为区别，出世论则显现断尽后之彻底寂灭清净。

Kāmehīti iminā pana padena ye ca mahāniddese ‘‘katame vatthukāmā manāpikā rūpā’’tiādinā (mahāni. 1) nayena vatthukāmā vuttā, ye ca tattheva vibhaṅge ca ‘‘chando kāmo, rāgo kāmo, chandarāgo kāmo, saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo’’ti (mahāni. 1; vibha. 564) evaṃ kilesakāmā vuttā, te sabbepi saṅgahitā icceva daṭṭhabbā. Evañhi sati vivicceva kāmehīti vatthukāmehipi viviccevāti attho yujjati. Tena kāyaviveko vutto hoti.

“诸欲”一词在此乃指经中所谓的“各种志趣满足诸色”，具体而言，如大经及其分解中所列：“贪爱欲、嗔恨欲、贪瞋欲、意欲、贪念欲”等烦恼欲望，皆是一切贪欲的总汇。由此可见，专心净除诸欲，谓去除无明污染中身心所取的贪欲之相。故称“身念”摄摄此义。

Vivicca akusalehi dhammehīti kilesakāmehi sabbākusalehi vā viviccāti attho yujjati. Tena cittaviveko vutto hoti. Purimena cettha vatthukāmehi vivekavacanato eva kāmasukhapariccāgo, dutiyena kilesakāmehi vivekavacanato nekkhammasukhapariggaho vibhāvito hoti. Evaṃ vatthukāmakilesakāmavivekavacanatoyeva ca etesaṃ paṭhamena saṃkilesavatthuppahānaṃ, dutiyena saṃkilesappahānaṃ. Paṭhamena lolabhāvassa hetupariccāgo, dutiyena bālabhāvassa. Paṭhamena ca payogasuddhi, dutiyena āsayaposanaṃ vibhāvitaṃ hotīti viññātabbaṃ. Esa tāva nayo kāmehīti ettha vuttakāmesu vatthukāmapakkhe.

“远离不善法”意即远离烦恼和贪欲等一切不善之事，或者远离一切善法。此为文义所载，因此称为心之远离。古时谓以物欲远离称为远离，指弃绝欲乐；其次以烦恼欲望远离称为远离，指修习出离乐与持摄。如此，处于欲望与烦恼欲望两种远离义表达中，前者标示断除烦恼之本，后者标示烦恼之断除。前者以贪欲性为缘起，后者以愚痴性为缘起。并且文中说明前者属功用层面，后者属内心根除的境界，应当明白。这里所谓的远离，专指关于欲乐的远离态度。

Kilesakāmapakkhe pana chandoti ca rāgoti ca evamādīhi anekabhedo kāmacchandova kāmoti adhippeto. So ca akusalapariyāpannopi samāno ‘‘tattha katame kāmā, chando kāmo’’tiādinā (vibha. 564) nayena vibhaṅge upari jhānaṅgapaṭipakkhato visuṃ vutto, kilesakāmattā vā purimapade vutto, akusalapariyāpannattā dutiyapade. Anekabhedato cassa kāmatoti avatvā kāmehīti vuttaṃ. Aññesampi ca dhammānaṃ akusalabhāve vijjamāne ‘‘tattha katame akusalā dhammā, kāmacchando’’tiādinā (vibha. 564) nayena vibhaṅge upari jhānaṅgapaccanīkapaṭipakkhabhāvadassanato nīvaraṇāneva vuttāni. Nīvaraṇāni hi jhānaṅgapaccanīkāni, tesaṃ jhānaṅgāneva paṭipakkhāni viddhaṃsakāni vināsakānīti vuttaṃ hoti. Tathā hi ‘‘samādhi kāmacchandassa paṭipakkho, pīti byāpādassa, vitakko thinamiddhassa, sukhaṃ uddhaccakukkuccassa, vicāro vicikicchāyā’’ti peṭake vuttaṃ.

而以烦恼欲望为方面的“贪”是指贪欲、爱染等多种不同，统称为欲望贪。即便是在不善已满之中，又根据论书所释，该贪有不同层次：在禅那相对层次之上讲述贪欲，称为烦恼欲望的第一阶段；在不善已满层次处为第二阶段。由烦恼欲望诸种差别归纳为欲望的统称。其他不善法亦如是，业因烦恼生起，论书中亦由“妄想、烦恼”等分类分别表现为烦恼的对治，即五盖。五盖正是对应禅那前各阶段，有效灭除并破除烦恼之障。如此，《藏内》载：“正定为对治欲贪、喜心为对治嗔恨、思伺为对治昏沉、乐为对治掉举追悔、思维为对治疑惑。”

Evamettha ‘‘vivicceva kāmehī’’ti iminā kāmacchandassa vikkhambhanaviveko vutto hoti. ‘‘Vivicca akusalehi dhammehī’’ti iminā pañcannampi nīvaraṇānaṃ. Agahitaggahaṇena pana paṭhamena kāmacchandassa, dutiyena sesanīvaraṇānaṃ. Tathā paṭhamena tīsu akusalamūlesu pañcakāmaguṇabhedavisayassa lobhassa, dutiyena āghātavatthubhedādivisayānaṃ dosamohānaṃ. Oghādīsu vā dhammesu paṭhamena kāmoghakāmayogakāmāsavakāmupādānaabhijjhākāyagantha kāmarāgasaññojanānaṃ, dutiyena avasesaoghayogāsavaupādānaganthasaṃyojanānaṃ. Paṭhamena taṇhāya taṃsampayuttakānañca, dutiyena avijjāya taṃsampayuttakānañca. Apica paṭhamena lobhasampayuttaaṭṭhacittuppādānaṃ, dutiyena sesānaṃ catunnaṃ akusalacittuppādānaṃ vikkhambhanaviveko vutto hotīti veditabbo.

因此此处说“唯彼远离欲者”，指出对欲贪的转变、分辨及远离。所谓“远离不善法”，指对五种盖分别加以不着，第一涵盖对烦恼欲望的断除，第二指对余余盖的断除。于第一涵盖，指五根本烦恼的贪欲；第二涵盖则是诸如瞋恚及愚痴等余余烦恼。就本质而言，愚痴烦恼相对应无明，贪欲烦恼对应渴爱的染着。前者连结烦恼生起的心根，后者连结无明相关的心根，一者起于心生贪欲，一者起于无明，因此分别为分别的断除境界。文中谓前者连结贪欲心生起，后者连结四种不善心生起的远离，以此说明二者不同角度之断除。

Ettāvatā ca paṭhamassa jhānassa pahānaṅgaṃ dassetvā idāni sampayogaṅgaṃ dassetuṃ savitakkaṃ savicārantiādi vuttaṃ. Tattha ārammaṇe cittassa abhiniropanalakkhaṇo vitakko. Ārammaṇānumajjanalakkhaṇo vicāro. Santepi ca nesaṃ katthaci avippayoge oḷārikaṭṭhena pubbaṅgamaṭṭhena ca ghaṇḍābhighāto viya cetaso paṭhamābhinipāto vitakko, sukhumaṭṭhena anumajjanasabhāvena ca ghaṇḍānuravo viya anuppabandho vicāro. Vipphāravā cettha vitakko paṭhamuppattikāle paripphandanabhūto cittassa, ākāse uppatitukāmassa pakkhino pakkhavikkhepo viya, padumābhimukhapāto viya ca gandhānubandhacetaso bhamarassa. Santavutti vicāro nātiparipphandanabhūto cittassa, ākāse uppatitassa pakkhino pakkhappasāraṇaṃ viya, paribbhamanaṃ viya ca padumābhimukhapatitassa bhamarassa padumassa uparibhāge.

曾展示初禅放弃之境界，而今当显现念定与思伺的共行。所谓念定与思伺，其中心层意念的指向感知称为“思伺”，而指其对法的追随、观察为“念定”。有时其间不连贯时，思伺犹如迎击前方树枝之冲撞；念定则似追随树枝而生的细微附着。思伺的散乱则仿佛蜜蜂在空中飞舞，时而迅速变动，时而又回落向花丛，形容思伺动荡不定。念定则如稳稳停留于花丛中心，察觉内外的来回变化。两者相依而行，缺一不可。

Dukanipātaṭṭhakathāyaṃ pana ‘‘ākāse gacchato mahāsakuṇassa ubhohi pakkhehi vātaṃ gahetvā pakkhe sannisīdāpetvā gamanaṃ viya ārammaṇe cetaso abhiniropanabhāvena pavatto vitakko, vātaggahaṇatthaṃ pakkhe phandāpayamānassa gamanaṃ viya anumajjanabhāvena pavatto vicāro’’ti vuttaṃ. Taṃ anuppabandhena pavattiyaṃ yujjati. So pana tesaṃ viseso paṭhamadutiyajjhānesu pākaṭo hoti. Apica malaggahitaṃ kaṃsabhājanaṃ ekena hatthena daḷhaṃ gahetvā itarena hatthena cuṇṇatelavālaṇḍupakena parimajjantassa daḷhaggahaṇahattho viya vitakko, parimajjanahattho viya vicāro. Tathā kumbhakārassa daṇḍappahārena cakkaṃ bhamayitvā bhājanaṃ karontassa uppīḷanahattho viya vitakko, ito cito ca saṃsaraṇahattho viya vicāro. Tathā maṇḍalaṃ karontassa majjhe sannirujjhitvā ṭhitakaṇṭako viya abhiniropano vitakko, bahi paribbhamanakaṇṭako viya anumajjano vicāro. Iti iminā ca vitakkena iminā ca vicārena saha vattati rukkho viya pupphena phalena cāti idaṃ jhānaṃ ‘‘savitakkaṃ savicāra’’nti vuccati.

《涅槃》篇中曾言，空中飞翔的天空大鸟，以两翼驭风划行，思伺即似鸟翼上时而承风，时而振起翅膀的灵巧动作；念定则似鸟飞行中对风势与方向的整体控制。思伺和念定如鳥翼摧动，使身心调适。又比如拿钵持食时，一手坚定掌握，乃思伺；另一手轻柔擦拭，乃念定。或者造轮工挥动棍棒施力，则思伺如挥棍之快，念定则如观察棍子运转轨迹。又如绘制圆形，中有稳定的中心视点，以及其周围的旋转运动，思伺与念定相合分别表现不同的作用。如是以思伺与念定的配合，像树与花果互相衬托般，构成初禅境界之名“念定共行”。

Vivekajanti ettha vivitti viveko, nīvaraṇavigamoti attho. Vivittoti vā viveko, nīvaraṇavivitto jhānasampayuttadhammarāsīti attho. Tasmā vivekā, tasmiṃ vā viveke jātanti vivekajaṃ. Pītisukhanti ettha pīṇayatīti pīti, sā sampiyāyanalakkhaṇā. Sā panesā khuddikā pīti, khaṇikā pīti, okkantikā pīti, ubbegā pīti, pharaṇā pītīti pañcavidhā hoti.

此处所言“远离为远离”，就是指远离即为心之远离，意思是解除烦恼障碍。远离即专指远离烦恼，远离的意涵即是与烦恼不应之修习相连。因此以远离命名这个修习境界。说“欢喜之乐”即是指那些欢喜本身，指出这欢喜因修定而生，具有增长的标志。此处的欢喜为五种细微乐感，分别是：瞬时欢喜、入心欢喜、极乐欢喜、沉浸欢喜与安悦欢喜。

Tattha khuddikā pīti sarīre lomahaṃsanamattameva kātuṃ sakkoti. Khaṇikā pīti khaṇe khaṇe vijjuppādasadisā hoti. Okkantikā pīti samuddatīraṃ vīci viya kāyaṃ okkamitvā okkamitvā bhijjati. Ubbegā pīti balavatī hoti kāyaṃ uddhaggaṃ katvā ākāse laṅghāpanappamāṇappattā. Pharaṇā pīti atibalavatī hoti. Tāya hi uppannāya sakalasarīraṃ dhamitvā pūritavatthi viya mahatā udakoghena pakkhandapabbatakucchi viya ca anupariphuṭaṃ hoti. Sā panesā pañcavidhā pīti gabbhaṃ gaṇhantī paripākaṃ gacchantī duvidhaṃ passaddhiṃ paripūreti kāyapassaddhiñca cittapassaddhiñca. Passaddhi gabbhaṃ gaṇhantī paripākaṃ gacchantī duvidhampi sukhaṃ paripūreti kāyikañca cetasikañca. Sukhaṃ gabbhaṃ gaṇhantaṃ paripākaṃ gacchantaṃ tividhaṃ samādhiṃ paripūreti – khaṇikasamādhiṃ, upacārasamādhiṃ, appanāsamādhiñcāti. Tāsu ca yā appanāsamādhissa mūlaṃ hutvā vaḍḍhamānā samādhisampayogaṃ gatā pharaṇā pīti, ayaṃ imasmiṃ atthe adhippetā pītīti.

此处所说微小的欢喜，仅能引起身体毛发稍微颤动。瞬间的欢喜是一刹那发生的，如同瞬间产生和消失。溢出式的欢喜如同涨潮般将身体浸入水中一样，一次次地淹没身体。激荡的欢喜力量强大，能够使身体高举升空，达到如跳跃般的高度。猛烈的欢喜力极强，遍布全身，犹如充盈的大水海波，或如覆盖群山的泡沫般溢散开来。这五种欢喜孕育着胎儿，促进其成熟，成就二种安静，即身安静和心安静。安静孕育胎儿，使其成长成熟，实现二种快乐，身的快乐与心的快乐。体验快乐、孕育胎儿、成熟胎儿的禅定有三种——瞬间禅定、近行禅定和深入禅定。在这些禅定中，当深入禅定根基确立，禅定力增长，强烈的欢喜缘起于此义，这在此处称为“欢喜”。

Itaraṃ pana sukhayatīti sukhaṃ, yassuppajjati, taṃ sukhitaṃ karotīti attho. Sukhanaṃ vā sukhaṃ, suṭṭhu vā khādati, khaṇati ca kāyacittābādhanti sukhaṃ, somanassavedanāyetaṃ nāmaṃ. Taṃ sātalakkhaṇaṃ. Santepi ca nesaṃ katthaci avippayoge iṭṭhārammaṇapaṭilābhatuṭṭhi pīti, paṭiladdharasānubhavanaṃ sukhaṃ. Yattha pīti, tattha sukhaṃ. Yattha sukhaṃ, tattha na niyamato pīti. Saṅkhārakkhandhasaṅgahitā pīti, vedanākkhandhasaṅgahitaṃ sukhaṃ. Kantārakhinnassa vanantudakadassanasavanesu viya pīti, vanacchāyāpavesanaudakaparibhogesu viya sukhaṃ. Tasmiṃ tasmiṃ samaye pākaṭabhāvato cetaṃ vuttanti veditabbaṃ. Iti ayañca pīti idañca sukhaṃ assa jhānassa, asmiṃ vā jhāne atthīti idaṃ jhānaṃ ‘‘pītisukha’’nti vuccati. Atha vā pīti ca sukhañca pītisukhaṃ dhammavinayādayo viya. Vivekajaṃ pītisukhaṃ assa jhānassa, asmiṃ vā jhāne atthīti evampi vivekajaṃ pītisukhaṃ. Yatheva hi jhānaṃ, evaṃ pītisukhampettha vivekajameva hoti. Tañcassa atthīti tasmā alopasamāsaṃ katvā ekapadeneva ‘‘vivekajaṃpītisukha’’ntipi vattuṃ yujjati.

此外，所谓的快乐，是指产生快乐并使之持续的事物。快乐也可称作愉快，这种愉快是身心安稳无碍所滋生的，是由愉悦感受产生的快乐。这是快乐的通用特征。即使心绪安稳，身心未必完全快乐，但在不同缘起的条件下，可以产生某种程度的快乐，就像进入林中、听溪水声、享受树荫等，对修行人产生安全和喜乐。此时此刻心智能明显，故应当观察觉知。如此，欢喜和快乐是禅那的组成部分，因此此禅乃称为“欢喜快乐”。再者，离欲静虑所产生的欢喜快乐即为该禅定的本质。正如禅那本身，这种欢喜快乐由离欲的清净生起。由于其意义，因此常常合并称为“离欲生起的欢喜快乐”。

Paṭhamanti gaṇanānupubbatā paṭhamaṃ, paṭhamaṃ uppannantipi paṭhamaṃ. Jhānanti duvidhaṃ jhānaṃ ārammaṇūpanijjhānañca lakkhaṇūpanijjhānañca. Tattha aṭṭha samāpattiyo pathavīkasiṇādiārammaṇaṃ upanijjhāyantīti ‘‘ārammaṇūpanijjhāna’’nti saṅkhyaṃ gatā. Vipassanāmaggaphalāni pana lakkhaṇūpanijjhānaṃ nāma. Tattha vipassanā aniccādilakkhaṇassa upanijjhānato lakkhaṇūpanijjhānaṃ, vipassanāya katakiccassa maggena ijjhanato maggo lakkhaṇūpanijjhānaṃ, phalaṃ pana nirodhasaccaṃ tathalakkhaṇaṃ upanijjhāyatīti lakkhaṇūpanijjhānaṃ. Tesu idha pubbabhāge ārammaṇūpanijjhānaṃ, lokuttaramaggakkhaṇe lakkhaṇūpanijjhānaṃ adhippetaṃ, tasmā ārammaṇūpanijjhānato lakkhaṇūpanijjhānato paccanīkajjhāpanato ca ‘‘jhāna’’nti veditabbaṃ. Upasampajjāti upagantvā, pāpuṇitvāti vuttaṃ hoti. Upasampādayitvā vā, nipphādetvāti vuttaṃ hoti. Viharatīti tadanurūpena iriyāpathavihārena iriyati, vuttappakārajhānasamaṅgī hutvā attabhāvassa vuttiṃ abhinipphādeti.

首先依次列举称为“第一”，指优先出现者。禅那有两种，即起始禅和持续禅。起始禅指含有八种禅定境界，如地界光等对象的起始禅定，属于此类起始禅定范畴。持续禅则是针对观行之果的持续禅，这种持续禅称为观行禅定。因此这里分为起始禅和持续禅，以及渐次涌现的禅定称为“禅那”。“入禅”指到达禅定境界，获得禅定能力；“修禅”指维持这一状态。禅定如行路般持续，禅定活动也顺次发展，安住于自性义理中。

Vitakkavicārānaṃvūpasamāti ettha vitakkassa ca vicārassa cāti imesaṃ dvinnaṃ vūpasamā samatikkamā, dutiyajjhānakkhaṇe apātubhāvāti vuttaṃ hoti. Tattha kiñcāpi dutiyajjhāne sabbepi paṭhamajjhānadhammā na santi, aññeyeva hi paṭhamajjhāne phassādayo, aññe idhāti. Oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ adhigamo hotīti dassanatthaṃ ‘‘vitakkavicārānaṃ vūpasamā’’ti evaṃ vuttanti veditabbaṃ . Ajjhattanti idha niyakajjhattaṃ adhippetaṃ, tasmā attani jātaṃ, attasantāne nibbattanti attho.

此处“止息思维”活动是指对思考和判断的平息，这里区分思维与虑的两种止息，称为停止第二禅中的不善法。第二禅时，这些成分全部不再出现，而第一禅某些接触烦恼仍存在，故此区分。另外，脱离粗重烦恼意向，即对烦恼的止息，是从第一禅向第二禅的过渡示现，因此称为止息思维。内在义是指针对自身本性的对治，故此义指其自身生起并具有对自身法的调伏功能。

Sampasādananti sampasādanaṃ vuccati saddhā. Sampasādanayogato jhānampi sampasādanaṃ nīlavaṇṇayogato nīlavatthaṃ viya. Yasmā vā taṃ jhānaṃ sampasādanasamannāgatattā vitakkavicārakkhobhavūpasamanena ca ceto sampasādayati, tasmāpi sampasādananti vuttaṃ. Imasmiñca atthavikappe sampasādanaṃ cetasoti evaṃ padasambandho veditabbo, purimasmiṃ pana atthavikappe cetasoti etaṃ ekodibhāvena saddhiṃ yojetabbaṃ.

“使心安定”意指使信心坚固。与信心相契合的禅定即是安定心力，如同深蓝布匹般稳定且深远。由于禅定具有令心安稳的特性，连同止息思虑、消除烦恼，因而称为“安定”。在此语境下，安定意指心，形成语义连贯之关系，而早先的语境中安定也指心，此种内涵相通而融合。

Tatrāyaṃ atthayojanā – eko udetīti ekodi, vitakkavicārehi anajjhārūḷhattā aggo seṭṭho hutvā udetīti attho. Seṭṭhopi hi loke ekoti vuccati. Vitakkavicāravirahito vā eko asahāyo hutvā itipi vattuṃ vaṭṭati. Atha vā sampayuttadhamme udāyatīti udi, uṭṭhapetīti attho. Seṭṭhaṭṭhena eko ca so udi cāti ekodi. Samādhissetaṃ adhivacanaṃ. Iti imaṃ ekodiṃ bhāveti vaḍḍhetīti idaṃ dutiyaṃ jhānaṃ ekodibhāvaṃ. So panāyaṃ ekodi yasmā cetaso, na sattassa na jīvassa. Tasmā etaṃ ‘‘cetaso ekodibhāva’’nti vuttaṃ.

此处的意义连接乃是指“一为一体”，一体指在止息思虑中止息、安稳的优胜显现，有如世间称为第一、最高者的意义。或者释义为禅定中止息思虑而变得孤立无援，但仍持续，此时称为起举、提升，即精神升起之意。所谓“起举”指提升至最高层次境界，由此形成一种独一无二的心的体现。因心为主观存在，非生命非实体，故称之为“心的统一性”。

Nanu cāyaṃ saddhā paṭhamajjhānepi atthi, ayañca ekodināmako samādhi. Atha kasmā idameva ‘‘sampasādanaṃ cetaso ekodibhāva’’nti ca vuttanti? Vuccate – aduñhi paṭhamajjhānaṃ vitakkavicārakkhobhena vīcitaraṅgasamākulamiva jalaṃ na suppasannaṃ hoti, tasmā satiyāpi saddhāya ‘‘sampasādana’’nti na vuttaṃ. Na suppasannattāyeva cettha samādhipi na suṭṭhu pākaṭo. Tasmā ‘‘ekodibhāva’’ntipi na vuttaṃ. Imasmiṃ pana jhāne vitakkavicārapalibodhābhāvena laddhokāsā balavatī saddhā, balavasaddhāsahāyapaṭilābheneva ca samādhipi pākaṭo, tasmā idameva evaṃ vuttanti veditabbaṃ.

难道这一信心存在于初禅之中吗？这里所谓一境性定名之所指。为什么说这就是“心所净一境”呢？回答是：因为初禅中有初禅所特有的思惟与观想交织纷乱，如同受到风浪搅动的水面一般，不可能清澈明净，因此即使以念为标志也不能称其为“清净”。这一点不明朗，也使得禅定不完全显现，因此也不能说是一境性境界。然而在这禅中，由于思惟与观想的契合显露出强大的信心，那信心能帮助如此的禅定，因此这才说是如此，应当明白。

Avitakkaṃavicāranti bhāvanāya pahīnattā etasmiṃ, etassa vā vitakko natthīti avitakkaṃ. Imināva nayena avicāraṃ. Etthāha – ‘‘nanu ca ‘vitakkavicārānaṃ vūpasamā’ti imināpi ayamattho siddho. Atha kasmā puna vuttaṃ ‘avitakkaṃ avicāra’nti’’? Vuccate – evametaṃ, siddhovāyamattho, na panetaṃ tadatthadīpakaṃ, nanu avocumha ‘‘oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ samadhigamo hotīti dassanatthaṃ vitakkavicārānaṃ vūpasamāti evaṃ vutta’’nti.

无思无观是对修习者的丧失，因为该处并无思惟，故名无思。由此类推，观念消失即无观。对此有瞻修说：“难道‘思维与观想的止息’就是此意成就？既然如此，为何还说‘无思无观’呢？”回答是：道理成就如是，但这并非针对本意的明灯，果告言说：“由初禅超越烦恼苦恼之处开始，由他初禅等处获得，此名思维与观想的止息”，正是为说明此观想止息，故如此说。

Apica vitakkavicārānaṃ vūpasamā idaṃ sampasādanaṃ, na kilesakālussiyassa. Vitakkavicārānañca vūpasamā ekodibhāvaṃ, na upacārajjhānamiva nīvaraṇappahānā, na paṭhamajjhānamiva ca aṅgapātubhāvāti evaṃ sampasādanaekodibhāvānaṃ hetuparidīpakamidaṃ vacanaṃ. Tathā vitakkavicārānaṃ vūpasamā idaṃ avitakkaavicāraṃ, na tatiyacatutthajjhānāni viya cakkhuviññāṇādīni viya ca abhāvāti evaṃ avitakkaavicārabhāvassa hetuparidīpakañca. Na vitakkavicārābhāvamattaparidīpakaṃ, vitakkavicārābhāvamattaparidīpakameva pana ‘‘avitakkaṃ avicāra’’nti idaṃ vacanaṃ. Tasmā purimaṃ vatvāpi puna vattabbamevāti.

思惟与观想的止息即是清净，不是染污与堕落。观察思观的止息是心的一境性，而非第二禅境界诸烦恼断除，亦非初禅生起分裂之状态，此话说明清净一境性的因由。如是观察思维与观想的止息等于无思无观之境，不同于第三及第四禅的眼识等分别不现的状态，是无思无观的本来义，而非仅就无思无观的表面讲说，因此不能回避前述的说法，仍应重申。

Samādhijanti paṭhamajjhānasamādhito, sampayuttasamādhito vā jātanti attho. Tattha kiñcāpi paṭhamajjhānampi sampayuttasamādhito jātaṃ, atha kho ayameva samādhi ‘‘samādhī’’ti vattabbataṃ arahati vitakkavicārakkhobhavirahena ativiya acalattā suppasannattā ca. Tasmā imassa vaṇṇabhaṇanatthaṃ idameva ‘‘samādhija’’nti vuttaṃ. Pītisukhanti idaṃ vuttanayameva. Dutiyanti gaṇanānupubbatā dutiyaṃ, idaṃ dutiyaṃ uppannantipi dutiyaṃ.

所谓禅定者，是指与初禅的禅定相等，或是同连结的禅定。即便是初禅，也产生了同连结的禅定，所以此禅定应称作‘禅定’。此乃阿拉汉住于初禅时，心思及观想除去，极为坚定不动而清楚显露，故用‘禅定生’之语。为了描摹其状态，方以‘禅定生’之称。所谓喜乐，是同理说明的话。第二禅则按产生顺序，称为第二，是指其生起为第二。

Pītiyā ca virāgāti virāgo nāma vuttappakārāya pītiyā jigucchanaṃ vā samatikkamo vā, ubhinnaṃ pana antarā casaddo sampiṇḍanattho, so vūpasamaṃ vā sampiṇḍeti vitakkavicāravūpasamaṃ vā. Tattha yadā vūpasamameva sampiṇḍeti, tadā pītiyā virāgā ca, kiñca bhiyyo vūpasamā cāti evaṃ yojanā veditabbā. Imissā ca yojanāya virāgo jigucchanattho hoti, tasmā pītiyā jigucchanā ca samatikkamā cāti ayamattho daṭṭhabbo. Yadā pana vitakkavicāravūpasamaṃ sampiṇḍeti, tadā pītiyā ca virāgā, kiñca bhiyyo vitakkavicārānañca vūpasamāti evaṃ yojanā veditabbā. Imissā ca yojanāya virāgo samatikkamanattho hoti, tasmā pītiyā ca samatikkamā, vitakkavicārānañca vūpasamāti ayamattho daṭṭhabbo.

由喜乐而生离，是指由于喜乐产生的厌离或喜乐的厌弃、超越；这两者互为不同，彼此声音响合以表相应作用，即是止息，或称汇合为思维及观想的止息。若止息合一时，便有喜乐与厌离，且更为显著，故有此联结应当知晓。借此联结，厌离是作为厌弃或超越的缘故，所以应观察由喜乐所致之厌弃。若止息是思观的止息，则同时有喜乐厌离，并且更有思观的止息，故当知此联结。侅读止息是一面，止息与喜乐及思观的止息必须兼顾，不可忽视。

Kāmañcete vitakkavicārā dutiyajjhāneyeva vūpasantā, imassa pana jhānassa maggaparidīpanatthaṃ vaṇṇabhaṇanatthañcetaṃ vuttaṃ. Vitakkavicārānaṃ vūpasamāti hi vutte idaṃ paññāyati ‘‘nūna vitakkavicāravūpasamo maggo imassa jhānassā’’ti. Yathā ca tatiye ariyamagge appahīnānampi sakkāyadiṭṭhādīnaṃ ‘‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā’’ti (dī. ni. 1.373; ma. ni. 2.133; saṃ. ni. 5.184; a. ni. 3.88) evaṃ pahānaṃ vuccamānaṃ vaṇṇabhaṇanaṃ hoti, tadadhigamāya ussukkānaṃ ussāhajanakaṃ, evameva idha avūpasantānampi vitakkavicārānaṃ vūpasamo vuccamāno vaṇṇabhaṇanaṃ hoti. Tenāyamattho vutto ‘‘pītiyā ca samatikkamā vitakkavicārānañca vūpasamā’’ti.

这些思惟与观想在第二禅中止息，是为说明此禅道的缘起，亦是说明。所谓思惟与观想的止息，明示着“必定思观的止息是此禅的路径”。就如在第三圣道中，即便是以超越五种初生羁绊，如我见等为主，谓“断五结使”是修道，亦以断除称名，这样放下才算完成，故此处虽未止息，仍称放下；同理，在这里虽未完全止息，犹言思观止息。当得此理，因其锐利勇猛，因此于未止息时，即称之为止息思观。基于此含义，故言“由喜乐所致的止息及思观的止息”。

Upekkhako ca viharatīti ettha upapattito ikkhatīti upekkhā , samaṃ passati apakkhapatitā hutvā passatīti attho. Tāya visadāya vipulāya thāmagatāya samannāgatattā tatiyajjhānasamaṅgī ‘‘upekkhako’’ti vuccati.

此处所谓『住于平等心』者，是因缘和合，谓平心观能平视，无喜无忧，亦称为『平等观』。此由清净广大、不动不摇、具足缘起之第三禅而得名『住于平等心』。

Upekkhā pana dasavidhā hoti chaḷaṅgupekkhā brahmavihārupekkhā bojjhaṅgupekkhā vīriyupekkhā saṅkhārupekkhā vedanupekkhā vipassanupekkhā tatramajjhattupekkhā jhānupekkhā pārisuddhupekkhāti.

平等心有十种，分别是：六轻安平等心、梵行平等心、觉支平等心、精进平等心、行法平等心、受法平等心、慧观平等心、中道平等心、禅定平等心与清净平等心。

Tattha yā ‘‘idha, bhikkhave, khīṇāsavo bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako ca viharati sato sampajāno’’ti (a. ni. 6.1) evamāgatā khīṇāsavassa chasu dvāresu iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanākārabhūtā upekkhā, ayaṃ chaḷaṅgupekkhā nāma.

《增支部·六卷》云：『比库！断除烦恼比库，见色不喜不忧，住于平等心，具正念正智』。此缘断除烦恼比库建立六门心境，无好恶、清净无染，这就是六轻安平等心。

Yā pana ‘‘upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’ti (dī. ni. 1.556; ma. ni. 1.77) evamāgatā sattesu majjhattākārabhūtā upekkhā, ayaṃ brahmavihārupekkhā nāma.

《中部·第一五五六经》《摩诃尼·第一七七经》称：『随平等心住，心向一方，具中道相』。此乃七种平等心中具中道相的梵行平等心。

Yā pana ‘‘upekkhāsambojjhaṅgaṃ bhāveti vivekanissita’’nti (ma. ni. 2.247) evamāgatā sahajātadhammānaṃ majjhattākārabhūtā upekkhā, ayaṃ bojjhaṅgupekkhā nāma.

《摩诃尼·第二二四七经》云：『修习觉支平等心，依寂止定生起』。此即七种自然法中具中道相的觉支平等心。

Yā pana ‘‘kālena kālaṃ upekkhānimittaṃ manasikarotī’’ti (a. ni. 3.103) evamāgatā anaccāraddhanātisithilavīriyasaṅkhātā upekkhā, ayaṃ vīriyupekkhā nāma.

《增支部·三百零三经》言：『于时常念平等心的缘相』。此为因无常、懈怠极，所成的精进平等心。

Yā pana ‘‘kati saṅkhārupekkhā samathavasena uppajjanti, kati saṅkhārupekkhā vipassanāvasena uppajjanti? Aṭṭha saṅkhārupekkhā samathavasena uppajjanti, dasa saṅkhārupekkhā vipassanāvasena uppajjantī’’ti (paṭi. ma. 1.57) evamāgatā nīvaraṇādipaṭisaṅkhāsantiṭṭhanāgahaṇe majjhattabhūtā upekkhā, ayaṃ saṅkhārupekkhā nāma.

『几种蕴观照于止境中生起，几种蕴观照于观境中生起？』止境中生起八种蕴观照，观境中生起十种蕴观照。根据此，执止烦恼等遮蔽法，修习中道之无爱无恚的平等观，此即所谓蕴观照者。

Yā pana ‘‘yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagata’’nti (dha. sa. 150) evamāgatā adukkhamasukhasaññitā upekkhā, ayaṃ vedanupekkhā nāma.

『于何时欲界善心生起，并以平等观摄受』。依此，离苦乐分别的平等观，此称为感受平等观。

Yā ‘‘yadatthi yaṃ bhūtaṃ, taṃ pajahati, upekkhaṃ paṭilabhatī’’ti (ma. ni. 3.71; a. ni. 7.55) evamāgatā vicinane majjhattabhūtā upekkhā, ayaṃ vipassanupekkhā nāma.

『若对所起之所缘有所离弃，得平等观』。依此，内观修正中的中道平等观，此称为观慧平等观。

Yā pana chandādīsu yevāpanakesu āgatā sahajātānaṃ samavāhitabhūtā upekkhā, ayaṃ tatramajjhattupekkhā nāma.

若缘诸欲及诸恶缘而自生起，恒住于平等状态者，此称为彼中道平等观。

Yā pana ‘‘upekkhako ca viharatī’’ti (dha. sa. 163; dī. ni. 1.230) evamāgatā aggasukhepi tasmiṃ apakkhapātajananī upekkhā, ayaṃ jhānupekkhā nāma.

『平等观者，常住安乐之上，非衰微生者』。依此，禅定时生诸喜乐中之平等观，称为禅定平等观。

Yā pana ‘‘upekkhāsatipārisuddhiṃ catutthaṃ jhāna’’nti (dha. sa. 165; dī. ni. 1.232) evamāgatā sabbapaccanīkaparisuddhā paccanīkavūpasamanepi abyāpārabhūtā upekkhā, ayaṃ pārisuddhupekkhā nāma.

『平等观具足正念清净，为第四禅』。依此，诸根具净、心境清净、念坚固安住且不念恼者，此名清净平等观。

Tattha chaḷaṅgupekkhā ca brahmavihārupekkhā ca bojjhaṅgupekkhā ca tatramajjhattupekkhā ca jhānupekkhā ca pārisuddhupekkhā ca atthato ekā, tatramajjhattupekkhāva hoti. Tena tena avatthābhedena panassāyaṃ bhedo. Ekassāpi sato sattassa kumārayuvattherasenāpatirājādivasena bhedo viya, tasmā tāsu yattha chaḷaṅgupekkhā, na tattha bojjhaṅgupekkhādayo. Yattha vā pana bojjhaṅgupekkhā, na tattha chaḷaṅgupekkhādayo hontīti veditabbā.

在那里，六处观察、梵行观察、觉支观察、中处观察、禅那观察、净净观察，实际只有一处，即中处观察。若按各自不同的解释，则有多种分别。即使是同一个人，仍有如王臣、长者及少年等身份不同，故此也有区别。因此有的地方六处观察存在，而觉支观察等不存；有的地方觉支观察存在，而六处观察等则无，这皆当了知。

Yathā cetāsaṃ atthato ekībhāvo, evaṃ saṅkhārupekkhāvipassanupekkhānampi. Paññā eva hi sā, kiccavasena dvidhā bhinnā. Yathā hi purisassa sāyaṃ gehaṃ paviṭṭhaṃ sappaṃ ajapadadaṇḍaṃ gahetvā pariyesamānassa taṃ thusakoṭṭhake nipannaṃ disvā ‘‘sappo nu kho, no’’ti avalokentassa sovatthikattayaṃ disvā nibbematikassa ‘‘sappo, na sappo’’ti vicinane majjhattatā uppajjati, evameva yā āraddhavipassakassa vipassanāñāṇena lakkhaṇattaye diṭṭhe saṅkhārānaṃ aniccabhāvādivicinane majjhattatā uppajjati, ayaṃ vipassanupekkhā. Yathā pana tassa purisassa ajapadadaṇḍena gāḷhaṃ sappaṃ gahetvā ‘‘kintāhaṃ imaṃ sappaṃ aviheṭhento attānañca iminā aḍaṃsāpento muñceyya’’nti muñcanākārameva pariyesato gahaṇe majjhattatā hoti, evameva yā lakkhaṇattayassa diṭṭhattā āditte viya tayo bhave passato saṅkhāragahaṇe majjhattatā, ayaṃ saṅkhārupekkhā. Iti vipassanupekkhāya siddhāya saṅkhārupekkhāpi siddhāva hoti. Iminā panesā vicinanagahaṇesu majjhattasaṅkhātena kiccena dvidhā bhinnāti. Vīriyupekkhā pana vedanupekkhā ca aññamaññañca avasesāhi ca atthato bhinnā evāti. Āha cettha –

正如心意从本质上统一一样，行观察与内视观察亦是如此。智慧确实因职责不同而有二种差别。譬如有人早晨进入屋内，看见地板放着不洁鞋，观察时思惟“这鞋是好鞋吗？”通过思量鞋的真实情况才生起了中道性质的分辨，这便是内视观察。同理，深入观察者以内视慧见行蕴的无常性质生起的中道性质，便是内视观察。又如有人见鞋坚硬，思惟“我若不要此鞋，不伤害也不黏附，应当放下”，此种放下的发愿内心生起的中道性质，即是行观察。内视观察成立之后，行观察亦随之成立。由此在分别思惟与取舍中生起的中道性质，依职责不同分为二类。精进观察与受观察也因结束有所不同，本质上亦有差别。于是说——

‘‘Majjhattabrahmabojjhaṅgachaḷaṅgajhānasuddhiyo;

"中处、梵行、觉支、六处、禅那及净净观察；

Vipassanā ca saṅkhāravedanā vīriyaṃ iti.

内视观察涵盖行、受及精进。

Vitthārato dasopekkhā, cha majjhattādito tato;

详细说来共有十种观察，从中处等开始；

Duve paññā tato dvīhi, catassova bhavantimā’’ti.

智慧各有二种，共有四种"。

Iti imāsu upekkhāsu jhānupekkhā idha adhippetā. Sā majjhattalakkhaṇā. Etthāha – ‘‘nanu cāyaṃ atthato tatramajjhattupekkhāva hoti, sā ca paṭhamadutiyajjhānesupi atthi, tasmā tatrapi ‘upekkhako ca viharatī’ti evamayaṃ vattabbā siyā, sā kasmā na vuttā’’ti? Aparibyattakiccato. Aparibyattañhi tassa tattha kiccaṃ vitakkādīhi abhibhūtattā, idha panāyaṃ vitakkavicārapītīhi anabhibhūtattā ukkhittasirā viya hutvā paribyattakiccā jātā, tasmā vuttāti.

如此，在此等无分别心（upekkhā）中，禅那定念中缘察心（jhānupekkhā）被视为主要存在者。这是中道特性（majjhattalakkhaṇā）。此有言：『难道说这里真实为中道之无分别心吗？且该心亦存于初禅及第二禅的喜悦中，所以说“在那里亦行无分别心”，这是理所应当的，但为何未被明言呢？』这是由于工作之未圆满。因其未圆满之故，在此处受其心念等诸法支配，不复被这些心念思维所控制，如同拔起头颅般，即使曾有随缘受缘但工作未成，故称为工作未圆满，故如此说。

Idāni sato ca sampajānoti ettha saratīti sato. Sampajānātīti sampajāno. Iti puggalena sati ca sampajaññañca vuttaṃ. Tattha saraṇalakkhaṇā sati. Asammohalakkhaṇaṃ sampajaññaṃ. Tattha kiñcāpi idaṃ satisampajaññaṃ purimajjhānesupi atthi, muṭṭhassatissa hi asampajānassa upacāramattampi na sampajjati, pageva appanā. Oḷārikattā pana tesaṃ jhānānaṃ bhūmiyaṃ viya purisassa cittassa gati sukhā hoti, abyattaṃ tattha satisampajaññakiccaṃ. Oḷārikaṅgappahānena pana sukhumattā imassa jhānassa purisassa khuradhārāyaṃ viya satisampajaññakiccapariggahitā eva cittassa gati icchitabbāti idheva vuttaṃ. Kiñca bhiyyo – yathā dhenupago vaccho dhenuto apanīto arakkhiyamāno punadeva dhenuṃ upagacchati, evamidaṃ tatiyajjhānasukhaṃ pītito apanītampi satisampajaññārakkhena arakkhiyamānaṃ punadeva pītiṃ upagaccheyya, pītisampayuttameva siyā. Sukhe vāpi sattā sārajjanti, idañca atimadhuraṃ sukhaṃ tato paraṃ sukhābhāvā. Satisampajaññānubhāvena panettha sukhe asārajjanā hoti, no aññathāti imampi atthavisesaṃ dassetuṃ idaṃ idheva vuttanti veditabbaṃ.

现在说念觉（sati）与正知觉（sampajañña），这里以念（sati）代表正念，正知觉（sampajañña）为辨明、了知之意。故谓该人具备念与正知觉。此处正念以正行标志，正知觉则为无惑标志。在前禅中，正念正知虽有，但因心未离念，故不能充分周知，唯止息安住。修习时，如同穗头未断，善定为人的心行之乐，未被扰乱。此时正念正知之功能已落实。舍弃不正念念的，如剔除杂草，使此禅定清净微妙，善如刀锋一样保住心的移动，正念正知之功能得以维护，此理也同。且再说，如同牛犊被牛保护免受侵害再次回归母牛，此第三禅喜乐虽被移除，仍由正念正知护持，再次得生喜乐，喜乐与正知结合乃发生。众生皆喜乐，此为极甘美的乐，之后生起的乐尚属较低层次。借正念正知经历此乐时，不会错乱。不同他法，故此特别理义当于此明示。

Idāni sukhañca kāyena paṭisaṃvedetīti ettha kiñcāpi tatiyajjhānasamaṅgino sukhapaṭisaṃvedanābhogo natthi, evaṃ santepi yasmā tassa nāmakāyena sampayuttaṃ sukhaṃ, yaṃ vā taṃ nāmakāyasampayuttaṃ sukhaṃ, taṃsamuṭṭhānenassa yasmā atipaṇītena rūpena rūpakāyo phuṭṭho, yassa phuṭṭhattā jhānā vuṭṭhitopi sukhaṃ paṭisaṃvedeyya, tasmā etamatthaṃ dassento ‘‘sukhañca kāyena paṭisaṃvedehī’’ti āha.

现在说身能观受此乐。这里第三禅的整体并无身体觉受，但因乐与名色（nāmakāya）俱起，因名色乐，因由形色过度精细（atipaṇīta）所触，心中即刻生起乐感。由此显示，故说“身亦能觉受此乐”。

Idāni yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti ettha yaṃjhānahetu yaṃjhānakāraṇā taṃ tatiyajjhānasamaṅgipuggalaṃ buddhādayo ariyā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti pakāsenti, pasaṃsantīti adhippāyo. Kinti? Upekkhako satimā sukhavihārīti. Taṃ tatiyaṃ jhānaṃ upasampajja viharatīti evamettha yojanā veditabbā.

现在诸圣人所宣说的是：具无分别心、正念且依止乐住的正行。所谓禅那之因、禅那之缘，是由佛等诸圣人宣说、说明、证明、建立、解析、区分、拔高、显示并嘉赞的核心要义。何以故？以具无分别心、正念依乐住故，入得此第三禅而住，如是连接，这就是应了解的要义。

Kasmā pana taṃ te evaṃ pasaṃsantīti? Pasaṃsārahato. Ayañhi yasmā atimadhurasukhe sukhapāramippattepi tatiyajjhāne upekkhako, na tattha sukhābhisaṅgena ākaḍḍhīyati. Yathā ca pīti na uppajjati, evaṃ upaṭṭhitassatitāya satimā. Yasmā ca ariyakantaṃ ariyajanasevitameva ca asaṃkiliṭṭhaṃ sukhaṃ nāmakāyena paṭisaṃvedeti, tasmā pasaṃsāraho hoti. Iti pasaṃsārahato naṃ ariyā te evaṃ pasaṃsārahahetubhūte guṇe pakāsentā ‘‘upekkhako satimā sukhavihārī’’ti evaṃ pasaṃsantīti veditabbaṃ. Tatiyanti gaṇanānupubbatā tatiyaṃ, tatiyaṃ uppannantipi tatiyaṃ.

为何如此嘉赞呢？嘉赞之缘在于：虽然乐极其甘美，乐极止息之时却具无分别心，此处无乐之结缔而能住持。正如喜悦发不起，正念持守安住。因此，正念不为束缚且为圣人及圣者所亲近，是纯净无染的乐的觉受与伴侣。故其为嘉赞。对此之嘉赞，乃因其具此美妙品质，众圣贤表现嘉赞之义为“具无分别心正念依乐住者”，当知如此。第三禅次第增加，因此即使是第三禅产生即为第三禅。

Sukhassa ca pahānā dukkhassa ca pahānāti kāyikasukhassa ca kāyikadukkhassa ca pahānā. Pubbevāti tañca kho pubbeva, na catutthajjhānakkhaṇe. Somanassadomanassānaṃ atthaṅgamāti cetasikasukhassa cetasikadukkhassa cāti imesampi dvinnaṃ pubbeva atthaṅgamā, pahānā icceva vuttaṃ hoti. Kadā pana nesaṃ pahānaṃ hoti? Catunnaṃ jhānānaṃ upacārakkhaṇe. Somanassañhi catutthassa jhānassa upacārakkhaṇeyeva pahīyati, dukkhadomanassasukhāni paṭhamadutiyatatiyānaṃ upacārakkhaṇesu. Evametesaṃ pahānakkamena avuttānaṃ indriyavibhaṅge (vibha. 219 ādayo) pana indriyānaṃ uddesakkameneva idhāpi vuttānaṃ sukhadukkhasomanassadomanassānaṃ pahānaṃ veditabbaṃ.

舍弃乐即舍弃苦、舍弃苦即舍弃乐，是指身体乐苦均舍弃。所谓“以往”意指此前，不及第四禅之时。心乐心苦之意，乃指心的乐苦，二者皆为昔日的弃除，即舍弃之意。何时舍弃？在四禅近行阶段中，舍弃初、二、三禅的苦不乐之分别；而于第四禅近行阶段舍弃心之乐。这种舍弃阶段，在前述五十讲内心根机关碍针对舍弃乐苦乐苦心的指向，亦被揭示为应了解的乐苦不乐苦之舍弃。

Yadi panetāni tassa tassa jhānassa upacārakkhaṇeyeva pahīyanti , atha kasmā ‘‘kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamajjhānaṃ upasampajja viharati. Ettha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati. Kattha cuppannaṃ domanassindriyaṃ, sukhindriyaṃ, somanassindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Ettha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhatī’’ti (saṃ. ni. 5.510) evaṃ jhānesveva nirodho vuttoti? Atisayanirodhattā. Atisayanirodho hi tesaṃ paṭhamajjhānādīsu, na nirodhoyeva. Nirodhoyeva pana upacārakkhaṇe, nātisayanirodho. Tathā hi nānāvajjane paṭhamajjhānūpacāre niruddhassāpi dukkhindriyassa ḍaṃsamakasādisamphassena vā visamāsanūpatāpena vā siyā uppatti, na tveva antoappanāyaṃ. Upacāre vā niruddhampetaṃ na suṭṭhu niruddhaṃ hoti paṭipakkhena avihatattā. Antoappanāyaṃ pana pītipharaṇena sabbo kāyo sukhokkanto hoti, sukhokkantakāyassa ca suṭṭhu niruddhaṃ hoti dukkhindriyaṃ paṭipakkhena vihatattā. Nānāvajjaneyeva ca dutiyajjhānūpacāre pahīnassāpi domanassindriyassa, yasmā etaṃ vitakkavicārapaccayepi kāyakilamathe cittūpaghāte ca sati uppajjati, vitakkavicārābhāve neva uppajjati. Yattha pana uppajjati, tattha vitakkavicārabhāve. Appahīnāyeva ca dutiyajjhānūpacāre vitakkavicārāti tatthassa siyā uppatti, natveva dutiyajjhāne pahīnapaccayattā. Tathā tatiyajjhānūpacāre pahīnassāpi sukhindriyassa pītisamuṭṭhānapaṇītarūpaphuṭṭhakāyassa siyā uppatti, natveva tatiyajjhāne. Tatiyajjhāne hi sukhassa paccayabhūtā pīti sabbaso niruddhā hoti. Tathā catutthajjhānūpacāre pahīnassāpi somanassindriyassa āsannattā, appanāppattāya upekkhāya abhāvena sammā anatikkantattā ca siyā uppatti, natveva catutthajjhāne. Tasmā eva ca ‘‘etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatī’’ti tattha tattha aparisesaggahaṇaṃ katanti.

若彼之各各禅定入处之近行念住乃於当时断除，则云何“何处寂滞苦根全然灭息”？彼时，尊者，比库独处远离情欲……初禅安住。此时寂滞苦根全然灭息。云何寂滞忧愁根、乐根、喜乐根全然灭息？彼时，尊者，比库舍弃快乐……第四禅安住。此时寂滞喜乐根全然灭息。由此谓禅定内灭尽乎？非也，谓极大灭尽也。极大灭尽者，起于诸第一禅始，不于灭尽界也。然灭尽界时近行被破，非极大灭尽。如彼第一禅近行被断时，虽寂滞苦根被阻，然因诸次烦恼譬如蚊虫之触，或不正姿势之缘起，苦根又有生起，非终极灭除。近行若断则难得恒断，因有对治破坏。终极灭除则爱满盈全身，身被乐染，且乐染身中苦根恒断，以对治破坏。第二禅近行被断时，虽弃忧愁根，因由思惟念处等缘，身心不善而生疲敝和恚，若无思惟念则不上生。彼若生起必伴随思惟念。第二禅近行被断时，若无思惟念，则仍有其起，非由第二禅中舍弃所致。第三禅近行被断时，虽弃乐根，因由喜乐聚集及净妙形身现起，若非第三禅则不上生。第三禅所依之乐被尽断。第四禅近行被断时，虽弃喜乐根，因其亲近、安住、无有喜乐之缘，随顺圆满现起平等喜舍，非第四禅则不上生。若云“彼处之寂滞苦根全然灭息”，实为彼处皆全然灭息之意。

Etthāha – ‘‘athevaṃ tassa tassa jhānassūpacāre pahīnāpi etā vedanā idha kasmā samāharī’’ti ? Sukhaggahaṇatthaṃ . Yā hi ayaṃ ‘‘adukkhamasukha’’nti ettha adukkhamasukhā vedanā vuttā, sā sukhumā dubbiññeyyā na sakkā sukhena gahetuṃ, tasmā yathā nāma duṭṭhassa yathā tathā vā upasaṅkamitvā gahetuṃ asakkuṇeyyassa goṇassa gahaṇatthaṃ gopo ekasmiṃ vaje sabbā gāvo samāharati, athekekaṃ nīharanto paṭipāṭiyā āgataṃ ‘‘ayaṃ so gaṇhatha na’’nti tampi gāhāpeti, evamevaṃ sukhaggahaṇatthaṃ sabbāpi etā samāhari. Evañhi samāhaṭā etā dassetvā ‘‘yaṃ neva sukhaṃ, na dukkhaṃ, na somanassaṃ, na domanassaṃ, ayaṃ adukkhamasukhāvedanā’’ti sakkā hoti esā gāhayituṃ.

如是说：“既然彼各禅定近行尽弃，此等感受何故能集聚？”应答曰：为集聚快乐。彼所谓“非苦非乐”感受是说此处是柔软难解，无法用快乐接取。譬如牛群主人为取群牛，在一畜栏召集全牛，牛群逐个引来，彼亦来被牵持，如此取欲快乐者，集聚彼处。由此集聚，能说“此处无乐非苦，无喜无忧，实为非苦非乐感受”，故能言集聚也。

Apica adukkhamasukhāya cetovimuttiyā paccayadassanatthañcāpi etā vuttāti veditabbā. Sukhadukkhappahānādayo hi tassā paccayā. Yathāha – ‘‘cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. Idhāvuso, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Ime kho āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā’’ti (ma. ni. 1.458). Yathā vā aññattha pahīnāpi sakkāyadiṭṭhiādayo tatiyamaggassa vaṇṇabhaṇanatthaṃ tattha pahīnāti vuttā , evaṃ vaṇṇabhaṇanatthampetassa jhānassetā idha vuttātipi veditabbā. Paccayaghātena vā ettha rāgadosānaṃ atidūrabhāvaṃ dassetumpetā vuttāti veditabbā. Etāsu hi sukhaṃ somanassassa paccayo, somanassaṃ rāgassa, dukkhaṃ domanassassa, domanassaṃ dosassa. Sukhādighātena ca sappaccayā rāgadosā hatāti atidūre hontīti.

且为谓此非苦非乐与心解脱之因亦应如此说明。由快乐离弃等为因。譬如云：“四种因缘谓为非苦非乐之心解脱达成。彼时，尊者，比库舍弃快乐……第四禅安住。此四系因构成非苦非乐之心解脱。”又云：“若弃灭则识见等得以述说，为第三道所论也。复于此已弃时，亦显余贪嗔之极微弱状态。”故应知此处觉苦乐者有喜乐为因，喜乐有爱，苦乐以忧愁为因，忧愁以瞋恚为因。因快乐之缺失，复以诸因缘极远离贪嗔之显相现出。

Adukkhamasukhanti dukkhābhāvena adukkhaṃ. Sukhābhāvena asukhaṃ. Etenettha dukkhasukhapaṭipakkhabhūtaṃ tatiyavedanaṃ dīpeti, na dukkhasukhābhāvamattaṃ. Tatiyavedanā nāma adukkhamasukhā, upekkhātipi vuccati. Sā iṭṭhāniṭṭhaviparītānubhavanalakkhaṇā. Upekkhāsatipārisuddhinti upekkhāya janitasatipārisuddhiṃ. Imasmiñhi jhāne suparisuddhā sati, yā ca tassā satiyā pārisuddhi, sā upekkhāya katā, na aññena. Tasmā etaṃ ‘‘upekkhāsatipārisuddhi’’nti vuccati. Yāya ca upekkhāya ettha satiyā pārisuddhi hoti, sā atthato tatramajjhattatāti veditabbā. Na kevalañcettha tāya satiyeva parisuddhā, apica kho sabbepi sampayuttadhammā, satisīsena pana desanā vuttā.

所谓非苦非乐，即承苦之相为非苦，承乐之相为非乐。其中第三感受是缘苦乐对立，而非仅苦乐之消灭。第三感受即非苦非乐，又谓“舍为感受”。以其为所乐所不乐及反差之标志。所谓舍念清净，即由舍念生起清净。此禅定中念极清净，所谓念之清净即由舍念而成，非他念。故称为“舍念清净”。此舍念令此处念清净，因而中道而生。非仅此处念清净，其它方面诸法俱具，且于正觉教诲中由念止而说。

Tattha kiñcāpi ayaṃ upekkhā heṭṭhāpi tīsu jhānesu vijjati, yathā pana divā sūriyappabhābhibhavā sommabhāvena ca attano upakārakattena vā sabhāgāya rattiyā alābhā divā vijjamānāpi candalekhā aparisuddhā hoti apariyodātā, evamayampi tatramajjhattupekkhācandalekhā vitakkādipaccanīkadhammatejābhibhavā sabhāgāya ca upekkhāvedanārattiyā alābhā vijjamānāpi paṭhamajjhānādibhede aparisuddhā hoti. Tassā ca aparisuddhāya divā aparisuddhacandalekhāya pabhā viya sahajātāpi satiādayo aparisuddhāva honti. Tasmā tesu ekampi ‘‘upekkhāsatipārisuddhi’’nti na vuttaṃ. Idha pana vitakkādipaccanīkatejābhibhavābhāvā sabhāgāya ca upekkhāvedanārattiyā paṭilābhā ayaṃ tatramajjhattupekkhācandalekhā ativiya parisuddhā. Tassā parisuddhattā parisuddhacandalekhāya pabhā viya sahajātāpi satiādayo parisuddhā honti pariyodātā. Tasmā idameva ‘‘upekkhāsatipārisuddhi’’nti vuttanti veditabbaṃ. Catutthanti gaṇanānupubbatā catutthaṃ, catutthaṃ uppannantipi catutthaṃ.

然此舍念于前三禅中有所下贱存在。如日中日光盛时，其亮以助己昼间用益，相对应夜间却无彩月光，反而为昏暗模糊，如此法亦然。中道舍念若弱幻昏暗，于前三禅之乐感中昼无益，反为黑暗糊涂。此暗者，昼时于黑暗似日光，虽天生，令一切念失净净，故于此前非谓“舍念清净”。今若舍念强明，复现于日光似暗之黑暗下，众念一切清净，慧出净明。由其净明常生，广映黑暗如日光明，故谓“舍念清净”，应能辨知。第四禅次第列住，此乃次序。

Imāni cattāri jhānāni pubbabhāgepi nānā, maggakkhaṇepi. Pubbabhāge samāpattivasena nānā, maggakkhaṇe nānāmaggavasena. Ekassa hi paṭhamamaggo paṭhamajjhāniko hoti, dutiyamaggādayopi paṭhamajjhānikā vā dutiyādīsu aññatarajjhānikā vā. Ekassa paṭhamamaggo dutiyādīnaṃ aññatarajjhāniko hoti, dutiyādayopi dutiyādīnaṃ aññatarajjhānikā vā paṭhamajjhānikā vā. Evaṃ cattāropi maggā jhānavasena sadisā vā asadisā vā ekaccasadisā vā honti. Ayaṃ panassa viseso pādakajjhānaniyamena hoti. Paṭhamajjhānalābhino hi paṭhamajjhānā vuṭṭhāya vipassantassa uppannamaggo paṭhamajjhāniko hoti, maggaṅgabojjhaṅgāni panettha paripuṇṇāneva honti. Dutiyajjhānato vuṭṭhāya vipassantassa uppanno dutiyajjhāniko hoti, maggaṅgāni panettha satta honti. Tatiyajjhānato vuṭṭhāya vipassantassa uppanno tatiyajjhāniko, maggaṅgāni panettha satta, bojjhaṅgāni cha honti. Esa nayo catutthajjhānato paṭṭhāya yāva nevasaññānāsaññāyatanā. Āruppe catukkapañcakajjhānaṃ uppajjati, tañca kho lokuttaraṃ, na lokiyanti vuttaṃ. Ettha kathanti? Etthapi paṭhamajjhānādīsu yato vuṭṭhāya sotāpattimaggaṃ paṭilabhitvā arūpasamāpattiṃ bhāvetvā yo āruppe uppanno, taṃjhānikāva tassa tattha tayo maggā uppajjanti. Evaṃ pādakajjhānameva niyameti. Keci pana therā ‘‘vipassanāya ārammaṇabhūtā khandhā niyamentī’’ti vadanti. Keci ‘‘puggalajjhāsayo niyametī’’ti vadanti. Keci ‘‘vuṭṭhānagāminī vipassanā niyametī’’ti vadanti.

是四禅定于初前行亦各异，依所遇之道途各有不同。初道弟子得第一禅定，生出初禅果，具足道之觉支。第二禅定起者，得第二禅果，一切道支亦具足。第三禅定起者，得第三禅果，道具七，觉支六。此并非第四禅为终极，是自觉先于第四禅出现。第四禅乃无明入涅槃之先行，四禅皆属有相色界非无色界，后者乃出世间非世间境界。如何言之？如第一禅初起时，得流出至斯陀含道后，修所入无色禅定者，其对应禅果有三。此乃禅定足止之规律。或有长老言：“观无常，修行禅定维持五蕴管禁。”或云：“取念现行执彼个体心念。”或云：“修戒慧行无分别之观。”

Tatrāyaṃ anupubbikathā – vipassanāniyamena hi sukkhavipassakassa uppannamaggopi, samāpattilābhino jhānaṃ pādakaṃ akatvā uppannamaggopi, paṭhamajjhānaṃ pādakaṃ katvā pakiṇṇakasaṅkhāre sammasitvā uppāditamaggopi paṭhamajjhānikova hoti, sabbesu satta bojjhaṅgāni aṭṭha maggaṅgāni pañca jhānaṅgāni honti. Tesañhi pubbabhāgavipassanā somanassasahagatāpi upekkhāsahagatāpi hutvā vuṭṭhānakāle saṅkhārupekkhābhāvaṃ pattā somanassasahagatāva hoti.

在此逐渐宣说的教诲中，因为依止观照法的约制，那些初发微薄观照力的修行者，虽然已见道境，却未达禅定初果时的入定境界；当得初禅果时，已得初禅的入定果报，内心分别毁坏的贪爱已被正治。实则，七种觉支、八支正道及五禅支皆同具足。它们之前的观照阶段，虽伴随喜乐亦伴随舍，至起身时则现行无染着的舍，对于伴随喜乐者则成舍无碍之境界。

Pañcakanaye dutiyatatiyacatutthajjhānāni pādakāni katvā uppāditamaggesu yathākkameneva jhānaṃ caturaṅgikaṃ tivaṅgikaṃ duvaṅgikañca hoti, sabbesu pana satta maggaṅgāni honti, catutthe cha bojjhaṅgāni. Ayaṃ viseso pādakajjhānaniyamena ceva vipassanāniyamena ca hoti. Tesampi hi pubbabhāgavipassanā somanassasahagatāpi upekkhāsahagatāpi hoti, vuṭṭhānagāminī somanassasahagatāva.

在五种联结中，第二、第三、第四禅被视为禅支的基础。依止所生之道中禅定呈现为四相、三相、二相。然则七种正道觉支皆具，第四禅具八支觉支。此为禅定与观照法相依差别。彼处的之前观照，虽随喜乐亦随舍，至起身之际喜乐仲裁舍之境显现。

Pañcamajjhānaṃ pādakaṃ katvā nibbattitamagge pana upekkhācittekaggatāvasena dve jhānaṅgāni, bojjhaṅgamaggaṅgāni cha satta ceva. Ayampi viseso ubhayaniyamavasena hoti. Imasmiñhi naye pubbabhāgavipassanā somanassasahagatā vā upekkhāsahagatā vā hoti, vuṭṭhānagāminī upekkhāsahagatāva hoti. Arūpajjhānāni pādakāni katvā uppāditamaggepi eseva nayo. Idha pana catukkanaye avitakkavicāramattassa dutiyajjhānassa abhāvā taṃ apanetvā sesānaṃ vasena yojetabbaṃ. Evaṃ pādakajjhānato vuṭṭhāya ye keci saṅkhāre sammasitvā nibbattitamaggassa āsannapadese vuṭṭhitasamāpatti attanā sadisabhāvaṃ karoti bhūmivaṇṇo viya godhāvaṇṇassa.

当得第五禅果之入定，因无分别舍入正道，有二禅支，七觉支与八支正道俱足。此为双重引导之别。此种引导观照，之前伴随喜乐或舍，至起身仍舍随行。四无色禅为禅支基础，在已无念有念中第二禅缺失，余余部分属调和。由此初禅因禅支之故，当起行观照身心，在已离欲之道附近成就自相，好似泥色映显于泥土般显现。

Dutiyattheravāde pana yato yato samāpattito vuṭṭhāya ye ye samāpattidhamme sammasitvā maggo nibbattito hoti, taṃtaṃsamāpattisadisova hoti. Tatrāpi ca vipassanāniyamo vuttanayeneva veditabbo.

在第二长老部诠释中，每当成就入定起身后，所分别的入定境界均如实相应。依理当知，观照法之约束亦应如此认识。

Tatiyattheravāde attano ajjhāsayānurūpena yaṃ yaṃ jhānaṃ pādakaṃ katvā ye ye jhānadhamme sammasitvā maggo nibbattito, taṃtaṃjhānasadisova hoti. Pādakajjhānaṃ pana sammasitajjhānaṃ vā vinā ajjhāsayamatteneva taṃ na ijjhati. Etthāpi ca vipassanāniyamo vuttanayeneva veditabbo.

在第三长老部诠释中，以其心得确切为依，禅果之次第分别调心的禅支之境亦相称。无禅支三昧心态，修行者不能如愿。故观照法之约束亦应如所称知。

Ayaṃ vuccati sammāsamādhīti yā imesu catūsu jhānesu ekaggatā, ayaṃ pubbabhāge lokiyo, aparabhāge lokuttaro sammāsamādhi nāma vuccati. Evaṃ lokiyalokuttaravasena dhammasenāpati maggasaccaṃ deseti. Tattha lokiyamagge sabbāneva maggaṅgāni yathānurūpaṃ chasu ārammaṇesu aññatarārammaṇāni honti. Lokuttaramagge pana catusaccappaṭivedhāya pavattassa ariyasāvakassa nibbānārammaṇaṃ avijjānusayasamugghātakaṃ paññācakkhu sammādiṭṭhi, tathā sampannadiṭṭhissa taṃsampayutto tividhamicchāsaṅkappasamugghātako cetaso nibbānapadābhiniropano sammāsaṅkappo, tathā passantassa vitakkentassa ca taṃsampayuttāva catubbidhavacīduccaritasamugghātikā micchāvācāya virati sammāvācā, tathā viramantassa taṃsampayuttāva tividhamicchākammantasamucchedikā micchākammantā virati sammākammanto, tesaṃyeva cassa vācākammantānaṃ vodānabhūtā taṃsampayuttāva kuhanādisamucchedikā micchāājīvā virati sammāājīvo, tassāyevassa sammāvācākammantājīvasaṅkhātāya sīlabhūmiyaṃ patiṭṭhamānassa tadanurūpo taṃsampayuttova kosajjasamucchedako, anuppannuppannānaṃ akusalakusalānaṃ anuppādappahānuppādaṭṭhitisādhako ca vīriyārambho sammāvāyāmo, evaṃ vāyamantassa taṃsampayuttova micchāsativiniddhunako, kāyādīsu kāyānupassanādisādhako ca cetaso asammoso sammāsati. Evaṃ anuttarāya satiyā suvihitacittārakkhassa taṃsampayuttāva micchāsamādhividdhaṃsikā cittekaggatā sammāsamādhi. Esa lokuttaro ariyo aṭṭhaṅgiko maggo.

此谓正定，指四禅中一心专注。此为世前法中之前部分，后部分为世外界正定。如此依世前世外分别，圣道引领觉悟之法门。于世前正道中，一切正道均如法具足于六境界，涵摄多种境相。世外正道乃于四圣谛现前，了达苦集灭道、破除无明烦恼、于智眼之正见分别正思维、并于诚净语戒业之行为断除三恶业，且随行为净化而生清净身心及正念正定。由此配合不退转之圣四念住所证得的无上正定。此即世外胜义之八正道。

Yo saha lokiyena maggena dukkhanirodhagāminipaṭipadāti saṅkhyaṃ gato, so kho panesa maggo sammādiṭṭhisaṅkappānaṃ vijjāya sesadhammānaṃ caraṇena saṅgahitattā vijjā ceva caraṇañca. Tathā tesaṃ dvinnaṃ vipassanāyānena itaresaṃ samathayānena saṅgahitattā samatho ceva vipassanā ca. Tesaṃ dvinnaṃ paññākkhandhena tadanantarānaṃ tiṇṇaṃ sīlakkhandhena avasesānaṃ tiṇṇaṃ samādhikkhandhena adhipaññāadhisīlaadhicittasikkhāhi ca saṅgahitattā khandhattayañceva sikkhattayañca hoti. Yena samannāgato ariyasāvako dassanasamatthehi cakkhūhi gamanasamatthehi ca pādehi samannāgato addhiko viya vijjācaraṇasampanno hutvā vipassanāyānena kāmasukhallikānuyogaṃ samathayānena attakilamathānuyoganti antadvayaṃ parivajjetvā majjhimapaṭipadaṃ paṭipanno paññākkhandhena mohakkhandhaṃ, sīlakkhandhena dosakkhandhaṃ, samādhikkhandhena ca lobhakkhandhaṃ padālento adhipaññāsikkhāya paññāsampadaṃ, adhisīlasikkhāya sīlasampadaṃ, adhicittasikkhāya samādhisampadanti tisso sampattiyo patvā amataṃ nibbānaṃ sacchikaroti. Ādimajjhapariyosānakalyāṇaṃ sattatiṃsabodhipakkhiyadhammaratanavicittaṃ sammattaniyāmasaṅkhātaṃ ariyabhūmiṃ okkanto hotīti.

若比库顺世间道证得苦灭行，即成三学者，彼道乃依正见正思维之智慧，以及余法之修行而具足。彼两种行法，以观行者于一面，以止行者于他面，彼止彼观俱相具足。以其两者之智慧蕴，以其相续之戒蕴，为余第三区戒蕴，以三禅那相续为戒慧定三学而具足。彼具足者，是圣弟子，凭诸见慧之眼，凭行止之足，犹如具备下跋罗威仪者，胜于彼。于智行中具足慧行，于观行中断除欲乐；于止行中断除心身烦恼；断舍二结分别苦，即中道而行。以智慧蕴断愚痴蕴，戒蕴断嗔恚蕴，禅定蕴断贪欲蕴。凭慧学得智慧充满，凭戒学得戒德圆满，凭心学得定力完整。三学皆成，则证无上涅槃。此为初中终章，善法具足，具七十善觉支，心净具足，是圣地满成已也。

Maggasaccaniddesavaṇṇanā niṭṭhitā. · 道谛解说之释已毕。

Saccapakiṇṇakavaṇṇanā谛杂项注释

Catūsu pana saccesu bādhanalakkhaṇaṃ dukkhasaccaṃ, pabhavalakkhaṇaṃ samudayasaccaṃ, santilakkhaṇaṃ nirodhasaccaṃ, niyyānalakkhaṇaṃ maggasaccaṃ, apica pavattipavattakanivattinivattakalakkhaṇāni paṭipāṭiyā. Tathā saṅkhatataṇhāasaṅkhatadassanalakkhaṇāni ca.

于四圣谛中，以苦谛具障碍标记，以集谛具增长标记，以灭谛具安稳标记，以道谛具解脱标记。又以流转逆转相序之标记循行之。亦即分别有结集苦爱之所缘与无结集苦爱之相分别。

Kasmā pana cattāreva ariyasaccāni vuttāni anūnāni anadhikānīti ce? Aññassa asambhavato aññatarassa ca anapaneyyabhāvato. Na hi etehi aññaṃ adhikaṃ vā, etesaṃ vā ekampi apanetabbaṃ sambhoti. Yathāha –

何以只称四圣谛为最少，非更多？因其他或不可能，或不可到达。以今四谛中无一可得更多亦无一可少。如有者云——

‘‘Idha, bhikkhave, āgaccheyya samaṇo vā brāhmaṇo vā ‘netaṃ dukkhaṃ ariyasaccaṃ, aññaṃ dukkhaṃ ariyasaccaṃ. Yaṃ samaṇena gotamena desitaṃ, ahametaṃ dukkhaṃ ariyasaccaṃ ṭhapetvā aññaṃ dukkhaṃ ariyasaccaṃ paññapessāmī’ti netaṃ ṭhānaṃ vijjatī’’tiādi.

「比库！若有沙门婆罗门言：『此非苦圣谛，另非苦圣谛；沙门果德玛所说者，是此苦圣谛，余皆非苦圣谛，我将立此苦圣谛而宣说余皆非苦圣谛』，则无此立场。」

Yathā cāha –

如经云——

‘‘Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṃ vadeyya ‘netaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ, yaṃ samaṇena gotamena desitaṃ, ahametaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paccakkhāya aññaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paññapessāmī’ti netaṃ ṭhānaṃ vijjatī’’tiādi (saṃ. ni. 5.1086).

「比库！若有沙门婆罗门言：『此为空苦第一苦圣谛，是沙门果德玛所说第一苦圣谛，我假借此第一苦圣谛而分别知余诸第一苦圣谛』，亦无此立场。」（译者注：引自《相应部》5.1086）

Apica pavattimācikkhanto bhagavā sahetukaṃ ācikkhi, nivattiñca saupāyaṃ. Iti pavattinivattitadubhayahetūnaṃ etapparamato cattāreva vuttāni. Tathā pariññeyyapahātabbasacchikātabbabhāvetabbānaṃ, taṇhāvatthutaṇhātaṇhānirodhataṇhānirodhūpāyānaṃ, ālayaālayarāmatāālayasamugghātaālayasamugghātūpāyānañca vasenāpi cattāreva vuttānīti.

世尊并且以因缘为因，示现了法的推动，并且通过善巧方便而使之回转。就这样，由于法推动与法回转这两种因缘，上述四法得以宣说。其如应当彻知、应当舍弃、应当证得、应当修习者，及渴爱之缘、渴爱之集、渴爱之灭、渴爱之灭尽方便，及根本与非根本之处的所在、处所相互交织、处所交织的对象和其便利法，依此略释也是止于四法。

Ettha ca oḷārikattā sabbasattasādhāraṇattā ca suviññeyyanti dukkhasaccaṃ paṭhamaṃ vuttaṃ. Tasseva hetudassanatthaṃ tadanantaraṃ samudayasaccaṃ, hetunirodhā phalanirodhoti ñāpanatthaṃ tato nirodhasaccaṃ, tadadhigamūpāyadassanatthaṃ ante maggasaccaṃ. Bhavasukhassādagadhitānaṃ vā sattānaṃ saṃvegajananatthaṃ paṭhamaṃ dukkhamāha. Taṃ neva akataṃ āgacchati, na issaranimmānādito hoti, ito pana hotīti ñāpanatthaṃ tadanantaraṃ samudayaṃ. Tato sahetukena dukkhena abhibhūtattā saṃviggamānasānaṃ dukkhanissaraṇagavesīnaṃ nissaraṇadassanena assāsajananatthaṃ nirodhaṃ. Tato nirodhādhigamanatthaṃ nirodhasampāpakaṃ magganti ayametesaṃ kamo.

这里，由于共同性且容易知见的缘故，首先宣说了苦圣谛。为了显示其缘起，随后宣说集圣谛；为了显示缘灭及其果，故宣说灭圣谛；为了显示获得灭的方法，终宣说道圣谛。为了奋发断惑苦，众生因对生灭苦相感触而激励，故首先宣说苦谛。此苦不由无为而起，亦非因天帝等所造，唯有众生内因缘故而生，故缘集。随后以因缘束缚深重苦难湿碍，激励之故，宣说灭圣谛，显示以灭入灭之趣及其乐；再以灭之获证为目的，而宣说能致灭之道圣谛。因此，诸圣谛中，苦重负犹如负担，集圣谛如带负荷，灭圣谛如卸负担，道圣谛如卸负方法。

Etesu pana bhāro viya dukkhasaccaṃ daṭṭhabbaṃ, bhārādānamiva samudayasaccaṃ, bhāranikkhepanamiva nirodhasaccaṃ, bhāranikkhepanūpāyo viya maggasaccaṃ. Rogo viya vā dukkhasaccaṃ, roganidānamiva samudayasaccaṃ, rogavūpasamo viya nirodhasaccaṃ, bhesajjamiva maggasaccaṃ. Dubbhikkhamiva vā dukkhasaccaṃ, dubbuṭṭhi viya samudayasaccaṃ, subhikkhamiva nirodhasaccaṃ, suvuṭṭhi viya maggasaccaṃ. Apica verīveramūlaverasamugghātaverasamugghātūpāyehi, visarukkharukkhamūlamūlūpacchedatadupacchedūpāyehi, bhayabhayamūlanibbhayatadadhigamūpāyehi, orimatīramahoghapārimatīrataṃsampāpakavāyāmehi ca yojetvāpetāni upamāto veditabbānīti.

譬如说，苦谛犹如病痛，集谛如病因，灭谛如药治愈，道谛如良药法门。又如饥饿者是苦谛，谋生之欲是集谛，丰衣足食是灭谛，安稳日用是道谛。又如用根本净恶相制伏诸恶根的法门；以断根根本之苦的法门；以除灭恐怖根本之道；以奉行修止息患恶风烦劳为缘起的方便之法，同此理能观知诸谛正如上述类比。

Sabbāneva panetāni saccāni paramatthena vedakakārakanibbutagamakābhāvato suññānīti veditabbāni. Tenetaṃ vuccati –

以上诸圣谛从究竟义上来说，都应分别知见为不生灭、不为有作、不动之法。因此谓之：

‘‘Dukkhameva hi na koci dukkhito, kārako na kiriyāva vijjati;

『苦者，苦者无所谓痛苦的主体，也无其作为而为之；

Atthi nibbuti na nibbuto pumā, maggamatthi gamako na vijjatī’’ti.

有涅槃者，涅槃者无涅槃的人，亦无通向道或通向涅槃的旅者。』

Atha vā –

又或者说——

Dhuvasubhasukhattasuññaṃ, purimadvayamattasuññamamatapadaṃ;

指那些充满痛苦、不美好、不快乐的经验，及之前两者中不善之所止的行为；

Dhuvasukhaattavirahito, maggo iti suññatā tesu.

又指缺乏痛苦与快乐的经验，称之为空性。

Nirodhasuññāni vā tīṇi, nirodho ca sesattayasuñño. Phalasuñño vā ettha hetu samudaye dukkhassa abhāvato, magge ca nirodhassa, na phalena sagabbho pakativādīnaṃ pakati viya. Hetusuññañca phalaṃ dukkhasamudayānaṃ nirodhamaggānañca asamavāyā, na hetusamavetaṃ hetuphalaṃ samavāyavādīnaṃ dviaṇukādi viya. Tenetaṃ vuccati –

有时谈及三种空性：即止灭的空性、止灭残余的空性。这里所说的果空，是因苦集的无有，及道与止灭的关系，与论辨者如论辩相类比，谓无因之果，是不能成立的。亦如无因而有果，是不能生出因果论者口中那种相互依存的因果关系。由此故，谓之——

‘‘Tayamidha nirodhasuññaṃ, tayena tenāpi nibbutī suññā;

‘此中无止灭之因，止灭亦空；

Suñño phalena hetu, phalampi taṃhetunā suñña’’nti.

因亦空，果亦因而空’。」

Sabbāneva saccāni aññamaññasabhāgāni avitathato attasuññato dukkarapaṭivedhato ca. Yathāha –

一切真谛，彼此有差别，非绝对真实，且存在自身空虚与难以征服之理。正如说——

‘‘Taṃ kiṃ maññasi, ānanda, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā, yo dūratova sukhumena tāḷacchiggaḷena asanaṃ atipāteyya poṅkhānupoṅkhaṃ avirādhitaṃ, yo vā sattadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyāti? Etadeva, bhante, dukkaratarañceva durabhisambhavatarañca; Yo vā sattadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyāti; Atha kho te, ānanda, duppaṭivijjhataraṃ paṭivijjhanti, ye ‘idaṃ dukkha’nti yathābhūtaṃ paṭivijjhanti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ paṭivijjhantī’’ti (saṃ. ni. 5.1115);

『你以为何为难？阿难，何者确为难中更难，或最为难事乎？譬如，谁能以极其纤细的棕榈叶叉，轻柔地搅拌着羽毛，且无损坏？又或谁能以极繁复断折成数百千万断片的细线，一一分辨清楚？尊者，正此为难中更难者；能如此分辨者，便知‘此为苦’而得真实观知，亦能如实观知‘此苦灭谛之道’所在。』（相应部．五．一一一五）

Visabhāgāni salakkhaṇavavatthānato. Purimāni ca dve sabhāgāni duravagāhatthena gambhīrattā lokiyattā sāsavattā ca, visabhāgāni phalahetubhedato pariññeyyapahātabbato ca. Pacchimānipi dve sabhāgāni gambhīrattena duravagāhattā lokuttarattā anāsavattā ca, visabhāgāni visayavisayībhedato sacchikātabbabhāvetabbato ca. Paṭhamatatiyāni cāpi sabhāgāni phalāpadesato, visabhāgāni saṅkhatāsaṅkhatato . Dutiyacatutthāni cāpi sabhāgāni hetuapadesato, visabhāgāni ekantakusalākusalato. Paṭhamacatutthāni cāpi sabhāgāni saṅkhatato, visabhāgāni lokiyalokuttarato. Dutiyatatiyāni cāpi sabhāgāni nevasekkhanāsekkhabhāvato, visabhāgāni sārammaṇānārammaṇato.

差别种类，乃依据其特征详细所显。先前两种差别，因其难以通达，深远，属世间，染污所覆；差别乃据果报因缘之不同而辨别，应当审知而舍除。后来两种差别，具备深远、难以通达，超越世间，无染污性质；差别乃根据所境对象之异同，应当观察得证，发起信解。第一和第三等差别亦为果报所表达之差别，第二和第四等差别则为因缘所示之差别；第一和第四等差别乃为世间与出世间之差别，而第二与第三等乃为无灭与灭之差别，以及粗细之差别所区分。

‘‘Iti evaṃ pakārehi, nayehi ca vicakkhaṇo;

『如此种种方式与方法，是为正念技巧之表现；

Vijaññā ariyasaccānaṃ, sabhāgavisabhāgata’’nti.

诸圣真谛的分别差别即应如是分别界定。』

Sabbameva cettha dukkhaṃ ekavidhaṃ pavattibhāvato, duvidhaṃ nāmarūpato, tividhaṃ kāmarūpārūpūpapattibhavabhedato, catubbidhaṃ catuāhārabhedato, pañcavidhaṃ pañcupādānakkhandhabhedato. Samudayopi ekavidho pavattakabhāvato, duvidho diṭṭhisampayuttāsampayuttato, tividho kāmabhavavibhavataṇhābhedato, catubbidho catumaggappaheyyato, pañcavidho rūpābhinandanādibhedato, chabbidho chataṇhākāyabhedato. Nirodhopi ekavidho asaṅkhatadhātubhāvato, pariyāyato pana duvidho saupādisesaanupādisesato, tividho bhavattayavūpasamato, catubbidho catumaggādhigamanīyato, pañcavidho pañcābhinandanavūpasamato, chabbidho chataṇhākāyakkhayabhedato. Maggopi ekavidho bhāvetabbato, duvidho samathavipassanābhedato, dassanabhāvanābhedato vā, tividho khandhattayabhedato. Ayañhi sappadesattā nagaraṃ viya rajjena nippadesehi tīhi khandhehi saṅgahito. Yathāha –

此处诸苦总共有多种归类：苦为一类，以发生流转表现；名色为二类，欲色之起共三类；四食分类；五取蕴分类。集为一类，以发生流转表现；二类分为有烦恼与无烦恼；三类分为欲界、色界、无色界之渴爱；四类对应四圣谛道；五类对应五处喜乐之分别；六类对应六种渴爱身之差别。灭亦为一类，属无量界性；变化则为二类，有余依与无余依；三类为三世断除；四类对应四圣谛的察得；五类对应五处喜乐断除；六类对应六种渴爱身灭尽之差异。道亦为一类，应当修习；二类分止与观；亦或为见解开示与修习；三类对应三蕴断除。以上种种名相，正如城邑之城墙，以三蕴三体为轴心聚合而成。正如所曰——

‘‘Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā, tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito. Yā, cāvuso visākha, sammāvācā yo ca sammākammanto yo ca sammāājīvo, ime dhammā sīlakkhandhe saṅgahitā. Yo ca sammāvāyāmo yā ca sammāsati yo ca sammāsamādhi, ime dhammā samādhikkhandhe saṅgahitā. Yā ca sammādiṭṭhi yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā’’ti (ma. ni. 1.462).

「非也，维萨迦尊者，圣谛八正道之道上，三界五蕴并未合摄，然则，三界五蕴中，圣谛八正道确实被合摄。其何者？所谓正语、正业、正命，诸此法合摄于戒蕴。所谓正精进、正念、正定，诸此法合摄于定蕴。又正见与正思惟，诸此法合摄于慧蕴。」如《中部·第1章第462偈》所说。

Catubbidho sotāpattimaggādivasena.

四种通达入流果之道及其差别。

Apica sabbāneva saccāni ekavidhāni avitathattā, abhiññeyyattā vā. Duvidhāni lokiyalokuttarato, saṅkhatāsaṅkhatato vā. Tividhāni dassanabhāvanāhi pahātabbato appahātabbato nevapahātabbanāpahātabbato ca. Catubbidhāni pariññeyyapahātabbasacchikātabbabhāvetabbatoti.

又所有事实，唯有一法，真实无伪，应于智慧中证知。事实有两类：世间法与出世间法，或因缘所现者与非因缘所现者。以三种观照法当断、当不断与非断非不断。四种悉当了知、当断、应证法应堪思惟。

‘‘Evaṃ ariyasaccānaṃ, dubbodhānaṃ budho vidhiṃ;

「如是，圣谛虽难洞达，佛智妙法有其法则，

Anekabhedato jaññā, hitāya ca sukhāya cā’’ti.

众多差别识见法，为利益与安乐也。」

Saccapakiṇṇakavaṇṇanā niṭṭhitā. · 谛杂项注释已竟。

Idāni dhammasenāpati bhagavatā desitakkameneva ante saccacatukkaṃ niddisitvā ‘‘taṃ ñātaṭṭhena ñāṇa’’ntiādinā saccacatukkavasena sutamaye ñāṇaṃ nigametvā dasseti. Evaṃ ‘‘sotāvadhāne paññā sutamaye ñāṇa’’nti pubbe vuttaṃ sabbaṃ nigametvā dassetīti.

现在法军总帅世尊宣说四圣谛毕竟义，谓之「以此大知告义」，从而成就智慧。佛昔所说「于入流听闻中成就智慧」，悉将智慧之义品尽展示。」

Saddhammappakāsiniyā paṭisambhidāmaggaṭṭhakathāya · 《显扬正法》之《无碍解道注》

Sutamayañāṇaniddesavaṇṇanā niṭṭhitā. · 闻所成智义释注释已竟。

2. Sīlamayañāṇaniddesavaṇṇanā

二、持戒为本之智慧教诲及其义理解说

§37

37. Sīlamayañāṇaniddese pañcāti gaṇanaparicchedo. Sīlānīti paricchinnadhammanidassanaṃ. Pariyantapārisuddhisīlantiādi pañcannaṃ sarūpato dassanaṃ. Pariyantapārisuddhītiādīsu yathā nīlavaṇṇayogato vatthampi nīlamassa atthīti nīlanti vuccati, evaṃ gaṇanavasena pariyanto paricchedo assā atthīti pariyantā, upasampannasīle patto anupasampannasīlassa avasānasabbhāvato vā pariyanto avasānaṃ assā atthīti pariyantā. Sapariyantāti vā vattabbe sakāralopo katoti veditabbo ‘‘dakaṃ dakāsayā pavisantī’’ti (saṃ. ni. 3.78; a. ni. 4.33) ettha ukāralopo viya. Parisuddhabhāvo pārisuddhi, pariyantā ca sā pārisuddhi cāti pariyantapārisuddhi, pariyantapārisuddhisaṅkhātaṃ sīlaṃ pariyantapārisuddhisīlaṃ. Vuttapaṭipakkhena na pariyantāti apariyantā, natthi etissā pariyantotipi apariyantā, vuddho etissā pariyantotipi apariyantā. Samādānato pabhuti akhaṇḍitattā khaṇḍitāpi katapaṭikammattā cittuppādamattakenāpi malena virahitattā ca parisuddhajātimaṇi viya sudhantasuparikammakatasuvaṇṇaṃ viya ca parisuddhattā ariyamaggassa padaṭṭhānabhūtā anūnaṭṭhena paripūṇṇā. Diṭṭhiyā pahīnattā diṭṭhiparāmāsena aggahitattā aparāmaṭṭhā.Ayaṃ te sīle dosoti kenaci codakena parāmasituṃ asakkuṇeyyattā vā aparāmaṭṭhā. Arahattaphalakkhaṇe sabbadarathapaṭippassaddhiyā paṭippassaddhi. Anupasampannānanti anavasesasamādānavasena sīlasampadāya bhusaṃ sampannāti upasampannā, na upasampannā anupasampannā. Tesaṃ anupasampannānaṃ.

三十七、论持戒为本智慧教诲中“数目”之节。持戒者谓为法被划分的现象。所谓分界，是指分割开来的法的显现。所谓纯净完整的戒律，是指五种纯净完整之戒等诸法的统摄显现。正如在染色织物中，根因与蓝染结合所成织物仍属蓝色，故称「蓝色」。依此义理，作为「数目」之划分即为界限，所谓界限者，是及菩萨已得戒法，其相对于未得戒法者因缘的终结，称为界限。又所谓「终结」是指偶尔的断除不续。可由「蛇从蛇口入」等喻证（参三藏经释Ni 3.78、A ni 4.33），此处比喻偶尔断除之义。纯净之性谓为净，界限者谓净界限，即「纯净界限之戒」。以相对的修行现证，不同于未及界限，即不是界限，亦不是成熟之界限。法随因缘和合，或不断时续，或断续，皆依心所发及染污净除，如同帝王珠宝，纯净光明胜金般，在圣道基礎之上圆满且不缺失。其人转离邪见，远离怀疑与过失，是此戒为心所缺之过，或无法进犯之过。此戒为阿拉汉之标志，具足平息一切污染之定力。如说“未得戒者”是指未具足相续定力而失戒所成者。与此相对的是已得戒者。

Pariyantasikkhāpadānanti ettha sikkhitabbaṭṭhena sikkhā, koṭṭhāsaṭṭhena padāni, sikkhitabbakoṭṭhāsānīti attho. Apica sīle patiṭṭhitena uparipattabbattā sabbe kusalā dhammā sikkhā, sīlāni tāsaṃ sikkhānaṃ patiṭṭhaṭṭhena padānīti sikkhānaṃ padattā sikkhāpadāni , pariyantāni sikkhāpadāni etesanti pariyantasikkhāpadā. Tesaṃ pariyantasikkhāpadānaṃ. Ettha ca dve pariyantā sikkhāpadapariyanto ca kālapariyanto ca. Katamo sikkhāpadapariyanto? Upāsakopāsikānaṃ yathāsamādānavasena ekaṃ vā dve vā tīṇi vā cattāri vā pañca vā aṭṭha vā dasa vā sikkhāpadāni honti, sikkhamānasāmaṇerasāmaṇerīnaṃ dasa sikkhāpadāni. Ayaṃ sikkhāpadapariyanto. Katamo kālapariyanto? Upāsakopāsikā dānaṃ dadamānā parivesanapariyantaṃ sīlaṃ samādiyanti, vihāragatā vihārapariyantaṃ sīlaṃ samādiyanti, ekaṃ vā dve vā tayo vā bhiyyo vā rattindivāni paricchedaṃ katvā sīlaṃ samādiyanti. Ayaṃ kālapariyanto. Imesu dvīsu pariyantesu sikkhāpadaṃ pariyantaṃ katvā samādinnaṃ sīlaṃ vītikkamanena vā maraṇena vā paṭippassambhati, kālaṃ pariyantaṃ katvā samādinnaṃ taṃtaṃkālātikkamena paṭippassambhati.

所谓「界限戒律条款」，即此处所应学习之戒规，依条款数计有六十项。这里指戒律定规之条款。又因持戒而定立以上戒律，悉为善法所涵盖，戒律正是众善法的基础，是戒律的条款，故谓之戒律条款。界限戒律条款除时间界限外，复有两种界限。何谓戒律条款之界限？饶益善知识为近事男女居士，以适当恭敬持戒为基，一至二至三四五八十条戒或十条戒。沙玛内拉及尼受戒者则要持十戒，此谓戒律条款的界限。何谓时间界限？行持持戒者，饶益善知识捐施时，于室舍附近将戒律住持，以一二三或更多昼夜循环段计，称为时间界限。在这两个界限下，戒律被视为圆满，即以戒律条款之界限为持戒界限，持戒得圆满，若因违犯戒律或临终而失戒，则戒律圆满之境界随之破坏。

Apariyantasikkhāpadānanti –

何谓非界限戒律条款呢——

‘‘Nava koṭisahassāni, asīti satakoṭiyo;

「九千万及八千万；

Paññāsa satasahassāni, chattiṃsa ca punāpare.

五万三千及三十三万余。」

‘‘Ete saṃvaravinayā, sambuddhena pakāsitā;

「这些是由正觉者所示现的戒律行为，属于持戒律规范者，

Peyyālamukhena niddiṭṭhā, sikkhā vinayasaṃvare’’ti. –

它们被谬误之口斥责，视为戒律规范修习。」——

Evaṃ gaṇanavasena pariyantānampi sikkhāpadānaṃ anavasesasamādānabhāvavasena lābhayasañātiaṅgajīvitahetu adiṭṭhapariyantabhāvavasena upari rakkhitabbasīlaparicchedābhāvavasena ca natthi etesaṃ pariyantoti apariyantāni. Apariyantāni sikkhāpadāni etesanti apariyantasikkhāpadā. Tesaṃ apariyantasikkhāpadānaṃ, vuddhapariyantasikkhāpadānanti vā attho.

依此计数法，连那些终结的戒律行为若因无戒律戒条集会之境况，无收获之本质，无生命因缘之显现，以及无守护之戒断分段，皆无存在，即所谓终结；无终结即非终结。非终结者即指未终结的戒律行为，即未达完善圆满的戒律条目。其意即称为未终结的戒律行为，或为成熟完备的戒律行为。

Puthujjanakalyāṇakānantiādīsu –

所谓外道善法者，于诸等——

‘‘Puthūnaṃ jananādīhi, kāraṇehi puthujjano;

「依众生与种种因缘而起，便是外道人，

Puthujjanantogadhattā, puthuvāyaṃ jano iti’’. –

外道人即为凡人之说。」——

Vuttaputhujjanalakkhaṇānatikkamepi –

超越凡夫之相的，

‘‘Duve puthujjanā vuttā, buddhenādiccabandhunā;

说有二种凡夫，由觉者等所说；

Andho puthujjano eko, kalyāṇeko puthujjano’’ti. –

凡夫如盲独行，善凡夫为唯一善者。

Vuttaputhujjanadvaye kalyāṇadhammasamāgamena andhaputhujjanabhāvaṃ atikkamma kalyāṇaputhujjanabhāve ṭhitānaṃ puthujjanakalyāṇakānaṃ kalyāṇaputhujjanānanti vuttaṃ hoti. Puthujjanesu vā kalyāṇakānaṃ puthujjanakalyāṇakānaṃ.

称为二种凡夫者，由善法会合，超越盲凡夫之状态，立于善凡夫状态者，称为善凡夫中的凡夫。凡夫中有善凡夫也有凡夫善者。

Kusaladhamme yuttānanti ettha kusalasaddo tāva ārogyānavajjachekasukhavipākesu dissati. Ayañhi ‘‘kacci nu bhoto kusalaṃ, kacci bhoto anāmaya’’ntiādīsu (jā. 1.15.146; 2.20.129) ārogye dissati. ‘‘Katamo pana, bhante, kāyasamācāro kusalo? Yo kho, mahārāja, kāyasamācāro anavajjo’’ti (ma. ni. 2.361) ca ‘‘puna caparaṃ, bhante, etadānuttariyaṃ yathā bhagavā dhammaṃ deseti kusalesu dhammesū’’ti ca (dī. ni. 3.145) evamādīsu anavajje. ‘‘Kusalo tvaṃ rathassa aṅgapaccaṅgānaṃ (ma. ni. 2.87), kusalā naccagītassa sikkhitā cāturitthiyo’’tiādīsu (jā. 2.22.94) cheke. ‘‘Kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu (dī. ni. 3.80). Kusalassa kammassa katattā upacitattā’’tiādīsu (dha. sa. 431) sukhavipāke. Svāyamidha ārogyepi anavajjepi sukhavipākepi vaṭṭati.

所谓与善法相应者，此处‘善’者，展现于健康、无疵、单一快乐之果报中。此中有如“你是否善？你是否无病？”等语（如一称典籍1.15.146；2.20.129）显现健康。又问：“尊者，何为善身行？乃是国王，身行无疵者”（大尼21.361），及“再问尊者，佛所说善法之胜法”为无瑕疵（中尼33.145）等。诸如此类谓无瑕疵。“你善若车的轮轴部件”（中尼22.87），“善若舞歌受教四众”（一称典籍2.22.94）等皆是检验。“比库们，善法的集起因”（中尼33.80），“善行之行为原由、恰当性”（法集431）等示幸福果报。健康、无瑕、善行这三故显现幸福果报。

Vacanattho panettha kucchite pāpake dhamme salayanti calayanti kampenti viddhaṃsentīti kusalā. Kucchitena vā ākārena sayanti pavattantīti kusā, te kuse lunanti chindantīti kusalā. Kucchitānaṃ vā sānato tanukaraṇato kusaṃ ñāṇaṃ. Tena kusena lātabbā gahetabbā pavattetabbāti kusalā, yathā vā kusā ubhayabhāgagataṃ hatthappadesaṃ lunanti, evamimepi uppannānuppannabhāvena ubhayabhāgagataṃ saṃkilesapakkhaṃ lunanti, tasmā kusā viya lunantīti kusalā. Apica ārogyaṭṭhena anavajjaṭṭhena kosallasambhūtaṭṭhena vā kusalā. Idha pana yasmā vipassanākusalameva adhippetaṃ, tasmā sese vihāya tasseva dassanatthaṃ ‘‘kusaladhamme’’ti ekavacanaṃ katanti veditabbaṃ. Vipassanākusaladhamme sātaccakiriyatāya sakkaccakāritāya ca yuttānanti attho.

言义则此处，粗糙污秽之恶法：它们扰乱、振动、震颤、扰乱、破坏，故谓之善。以粗糙形状者沉静、流转者谓为恶；那些恶者会分裂、断裂，因此谓善。粗糙者因磨损、细化而知其为恶。因恶故应斩断、挽留、制止，故谓为善。如同恶者抓挠双侧手掌，亦如是，受新旧有无困扰，双向粘染污秽之一面故谓善。正如彼为恶而搔抓，故谓善。此亦为健康立、无瑕立、灵巧结成立之善。此处因唯以观慧不善为主，除其他以显现为意，因此合用单数称“善法”。因观慧善法具一致性与偶尔成就，故称相应。

Sekkhapariyante paripūrakārīnanti ettha tīsu sikkhāsu jātātipi sekkhā, sattannaṃ sekkhānaṃ etetipi sekkhā, sayameva sikkhantītipi sekkhā . Sotāpattimaggaphalasakadāgāmimaggaphalaanāgāmimaggaphalaarahattamaggadhammā . Te sekkhā dhammā pariyante avasāne etassa, te vā sekkhā dhammā pariyanto paricchedo etassāti sekkhapariyanto. Tasmiṃ sekkhapariyante dhammeti sambandho. Paripūraṃ paripuṇṇataṃ karontīti paripūrakārino, paripūrakāro paripūrakiriyā etesaṃ atthīti vā paripūrakārino. Tesaṃ sotāpattimaggassa pubbabhāgabhūte sekkhapariyante paṭipadādhamme vipassanāpāripūriyā paripūrakārīnaṃ. Kāye ca jīvite ca anapekkhānanti ettha kāyeti sarīre. Sarīrañhi asucisañcayato kucchitānañca kesādīnaṃ cakkhurogādīnañca rogasatānaṃ āyabhūtattā kāyoti vuccati. Jīviteti jīvitindriye. Tañhi jīvanti tenāti jīvitanti vuccati. Natthi etesaṃ apekkhāti anapekkhā, nissinehāti attho. Tesaṃ tasmiṃ kāye ca jīvite ca anapekkhānaṃ.

关于修习的完成者称为具足者，在此指三种修习中的修习者，亦称七种修习者，或称自行修习者。所谓修到得见流果的修道、得见一来果的修道、得见阿拉汉果的修道。这些修习法在此现行之中皆称作修习完成者。修习者于修道的末期处于完成境界，即修习完成者的究竟段落，此即所谓修习完成。修习完成的法则即是此事。所谓具足，即是给予圆满、充满的因缘，是给予圆满效用之意，故称为具足者。于前见流果道修习阶段，凭以观照康庄完成觉悟者的修习实相，即为圆满的助缘。此处所说身体与生命均不动摇，其中身体即指身躯。身躯以污秽聚集、发梢头发、眼芽及其他种种病苦为表现，故名为身体。生命即生命根，简称生命所依，具此生命根则为活着。若无此则称为无依、无憎离意，即是不动摇。于此身体与生命，具此不动摇之意。

Idāni tesaṃ tesu anapekkhattassa kāraṇaṃ dassento pariccattajīvitānanti āha. Bhagavato ācariyassa vā sakajīvitapariccāgeneva hi te kilamamānepi kāye vinassamānepi jīvite anapekkhā hontīti. Sattannaṃ sekkhānanti sikkhantīti sekkhāti laddhanāmānaṃ sotāpattimaggaṭṭhādīnaṃ sattannaṃ ariyapuggalānaṃ. Tathāgatasāvakānanti tathāgatassa sāvakānaṃ. Aṭṭhapi hi ariyapuggalā savanante ariyāya jātiyā jātattā bhagavato desanaṃ anusiṭṭhiṃ aveccappasādayogena sakkaccaṃ suṇantīti sāvakā. Tesupi arahattaphalaṭṭheyeva visesetvā dassento khīṇāsavānanti āha, arahattamaggañāṇena parikkhīṇasabbāsavānanti attho. Paccekabuddhānanti taṃ taṃ kāraṇaṃ paṭicca ekova anācariyako catusaccaṃ bujjhitavāti paccekabuddho. Tādisānaṃ paccekabuddhānaṃ.

现今欲显于众者，为何说无依身体者，谓为依赖于他身体者。谓世尊教师于肉体即肉身消灭时，虽历经苦难烦恼，仍然具有不依赖于身体之法。所谓七种修习者即动念修行者，此修习称为修行者，得名于流果道等七种圣人。所谓如来弟子，即是如来之侍从弟子。即八种圣者，初闻圣行生慧时，礼敬受持佛陀所说之法，心生喜悦，故称弟子。弟子中又分专于觉果处者，说明已灭尽一切烦恼，故称为无漏者。所谓独觉佛者，依自缘自果悟四谛真理，称为独觉佛。这就是独觉佛的定义。

Tathāgatānanti ettha aṭṭhahi kāraṇehi bhagavā tathāgato – tathā āgatoti tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathavāditāya tathāgato, tathā kāritāya tathāgato, abhibhavanaṭṭhena tathāgato.

关于如来者，此处列举八种缘起因素说明，世尊即是如来。所谓如来者，意为如实而来，如实而去，具有如实相，谋求真理而证悟不虚，如实显现真理，如实说出真理，如实示现，胜过一切者，即为如来。

Kathaṃ bhagavā tathā āgatoti tathāgato? Yathā sabbalokahitāya ussukkamāpannā purimakā sammāsambuddhā āgatā. Kiṃ vuttaṃ hoti? Yenābhinīhārena purimakā bhagavanto āgatā, teneva amhākampi bhagavā āgato. Atha vā yathā purimakā bhagavanto dānasīlanekkhammapaññāvīriyakhantisaccādhiṭṭhānamettupekkhāsaṅkhātā dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti samatiṃsa pāramiyo pūretvā aṅgapariccāgaṃ nayanadhanarajjaputtadārapariccāganti ime pañca mahāpariccāge pariccajitvā, pubbayogapubbacariyadhammakkhānañātatthacariyādayo pūretvā buddhicariyāya koṭiṃ patvā āgatā, tathā amhākampi bhagavā āgato. Yathā ca purimakā bhagavanto cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvetvā brūhetvā āgatā, tathā amhākampi bhagavā āgatoti tathāgato.

世尊如何名为如来？昔昔诸佛为利益众生，具足精进，先行殊胜正法。彼佛言：以彼殊胜功德如来而至吾亦如来。或言：昔昔诸佛具足施、戒、出家、智慧、勇猛、忍辱、真实、正见共三十种波罗蜜，达成渡世目的，舍诸财物，先后庄严，遍知前生后世，明行足，任运而作正觉法。彼如来亦如是修习，故名如来。如来修持四念处，四正勤，四禅定力，五根，五力，七觉支，以及圣八正道，于诸行处证正觉，乃称如来。

‘‘Yatheva dīpaṅkarabuddhaādayo, sabbaññubhāvaṃ munayo idhāgatā;

“譬如帝释、贝叶菩提等觉者，具足一切智，皆已来到此地；

Tathā ayaṃ sakyamunīpi āgato, tathāgato vuccati tena cakkhumā’’ti.

如是这释迦族的圣者也已来到，故名为如来。”

Kathaṃ tathā gatoti tathāgato? Yathā sampatijātā purimakā bhagavanto gatā. Kathañca te gatā? Te hi sampatijātā samehi pādehi pathaviyaṃ patiṭṭhāya uttarenamukhā sattapadavītihārena gatā. Yathāha ‘‘sampatijāto, ānanda, bodhisatto samehi pādehi pathaviyaṃ patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati setamhi chatte anudhārayamāne, sabbā ca disā anuviloketi, āsabhiñca vācaṃ bhāsati ‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthi dāni punabbhavo’’’ti (ma. ni. 3.207; dī. ni. 2.31). Tañcassa gamanaṃ tathaṃ ahosi avitathaṃ anekesaṃ visesādhigamānaṃ pubbanimittabhāvena. Yañhi so sampatijāto samehi pādehi patiṭṭhahi, idamassa caturiddhipādapaṭilābhassa pubbanimittaṃ, uttaramukhabhāvo panassa sabbalokuttarabhāvassa pubbanimittaṃ, sattapadavītihāro sattabojjhaṅgaratanapaṭilābhassa pubbanimittaṃ, ‘‘suvaṇṇadaṇḍā vītipatanti cāmarā’’ti (su. ni. 693) ettha vuttacāmarukkhepo pana sabbatitthiyanimmathanassa pubbanimittaṃ, setacchattadhāraṇaṃ arahattaphalavimuttivaravimalasetacchattapaṭilābhassa pubbanimittaṃ, sabbādisānuvilokanaṃ sabbaññutānāvaraṇañāṇapaṭilābhassa pubbanimittaṃ, āsabhivācābhāsanaṃ pana appaṭivattiyavaradhammacakkappavattanassa pubbanimittaṃ. Tathāyaṃ bhagavāpi gato. Tañcassa gamanaṃ tathaṃ ahosi avitathaṃ tesaṃyeva visesādhigamānaṃ pubbanimittabhāvena. Tenāhu porāṇā –

如何说如来者即如来者？如来者恰如先世诸圣所经历者。又如何他们去往彼处？他们确实如同成熟的果实，双足稳然立于大地之上，面向北方，七步迴绕而行。譬如说：“闻法者，阿难，觉悟者以双足稳立于大地，面向北方，七步迴绕而行；顶戴莲花盖，环顾诸方，口诵言说‘我是世间之首，我是世间之长，我是世间之胜，今此乃最后一生，不复有来世’”（长部净饭王经三百零七偈，中部净饭王经二十一偈）。其行如是真实不虚，乃多种殊胜证得的先行因缘。彼成熟果实者以双足稳立，是四种坚固根基之先因；面向北方，是其超越一切诸世界之先因；七步迴绕，是七种觉支宝冠成就之先因；“金杖横行，拂尘掸动”（增支部六百九十三偈）处，拂尘之摇动为安抚一切众生之先因；持莲花盖，为阿拉汉果涅槃之清净莲花盖之先因；环察诸方，为全知无漏智慧之先因；口诵佛语，为无逆转法轮开转之先因。如此，世尊亦如是而行，其行亦真实不虚，乃于同样殊胜证得之先因缘而成。故曰古者—

‘‘Muhuttajātova gavaṃpatī yathā, samehi pādehi phusī vasundharaṃ;

“正如刚生犊牛，牛主以双足轻触大地；

So vikkamī satta padāni gotamo, setañca chattaṃ anudhārayuṃ marū.

果德玛行走七步，顶着莲花盖行及风中。”

‘‘Gantvāna so satta padāni gotamo, disā vilokesi samā samantato;

“行至七步，果德玛环视八方，平等周遍；

Aṭṭhaṅgupetaṃ giramabbhudīrayi, sīho yathā pabbatamuddhaniṭṭhito’’ti.

高山巍峨不可攀登，狮子端坐于山顶。”

Evaṃ tathā gatoti tathāgato.

如是如来者，即是如来。

Atha vā yathā purimakā bhagavanto, ayampi bhagavā tatheva nekkhammena kāmacchandaṃ…pe… paṭhamajjhānena nīvaraṇe…pe… aniccānupassanāya niccasaññaṃ…pe… arahattamaggena sabbakilese pahāya gato. Evampi tathā gatoti tathāgato.

然后，如同过去世尊们，今世世尊亦如是出家断除欲欲……以及以初禅为盖断……以及观无常而断常见……以阿拉汉道果弃绝一切烦恼而离去。如此如是去故，故称为如来。

Kathaṃ tathalakkhaṇaṃ āgatoti tathāgato? Pathavīdhātuyā kakkhaḷattalakkhaṇaṃ tathaṃ avitathaṃ, āpodhātuyā paggharaṇalakkhaṇaṃ, tejodhātuyā uṇhattalakkhaṇaṃ, vāyodhātuyā vitthambhanalakkhaṇaṃ, ākāsadhātuyā asamphuṭṭhalakkhaṇaṃ, viññāṇadhātuyā vijānanalakkhaṇaṃ.

如来何以称为真相之相？由于地界具有坚硬不变之相不虚假；水界具有流动聚合之相；火界有炽热炎热之相；风界有扩散膨胀之相；空界具未显相；识界有认知知见之相。

Rūpassa ruppanalakkhaṇaṃ, vedanāya vedayitalakkhaṇaṃ, saññāya sañjānanalakkhaṇaṃ, saṅkhārānaṃ abhisaṅkharaṇalakkhaṇaṃ, viññāṇassa vijānanalakkhaṇaṃ.

色界具有形相之相；受具有感受者之相；想具有识别之相；行具有起作用之相；识具有认知识别之相。

Vitakkassa abhiniropanalakkhaṇaṃ, vicārassa anumajjanalakkhaṇaṃ, pītiyā pharaṇalakkhaṇaṃ, sukhassa sātalakkhaṇaṃ, cittekaggatāya avikkhepalakkhaṇaṃ, phassassa phusanalakkhaṇaṃ.

思维具有起引发之相；思惟具有随从之相；喜具有拥抱之相；乐具有满足之相；心统一具有不动摇之相；触具有接触之相。

Saddhindriyassa adhimokkhalakkhaṇaṃ, vīriyindriyassa paggahalakkhaṇaṃ, satindriyassa upaṭṭhānalakkhaṇaṃ, samādhindriyassa avikkhepalakkhaṇaṃ, paññindriyassa pajānanalakkhaṇaṃ.

信根具有占据优势之相；精进根具有坚持之相；念根具有护持之相；定根具有不动摇之相；慧根具有洞察知见之相。

Saddhābalassa assaddhiye akampiyalakkhaṇaṃ, vīriyabalassa kosajje, satibalassa muṭṭhassacce, samādhibalassa uddhacce, paññābalassa avijjāya akampiyalakkhaṇaṃ.

信力于失信时具有不动摇之相；精进力有坚固；念力有持守真实之相；定力有高速锐利；慧力于无明时具有不动摇之相。

Satisambojjhaṅgassa upaṭṭhānalakkhaṇaṃ, dhammavicayasambojjhaṅgassa pavicayalakkhaṇaṃ, vīriyasambojjhaṅgassa paggahalakkhaṇaṃ, pītisambojjhaṅgassa pharaṇalakkhaṇaṃ, passaddhisambojjhaṅgassa upasamalakkhaṇaṃ, samādhisambojjhaṅgassa avikkhepalakkhaṇaṃ, upekkhāsambojjhaṅgassa paṭisaṅkhānalakkhaṇaṃ.

念觉支的守护特征是守护不散；法觉支的分辨特征是深入入微；精进觉支的坚持特征是不放弃；喜觉支的充满特征是满足欢喜；安觉支的止息特征是内心安静；定觉支的坚定特征是不动摇；舍觉支的回顾特征是反省回顾。

Sammādiṭṭhiyā dassanalakkhaṇaṃ, sammāsaṅkappassa abhiniropanalakkhaṇaṃ, sammāvācāya pariggahalakkhaṇaṃ, sammākammantassa samuṭṭhānalakkhaṇaṃ, sammāājīvassa vodānalakkhaṇaṃ, sammāvāyāmassa paggahalakkhaṇaṃ, sammāsatiyā upaṭṭhānalakkhaṇaṃ, sammāsamādhissa avikkhepalakkhaṇaṃ.

正见的显现特征是清晰显露；正思惟的起用特征是正受企图；正语的持守特征是谨慎摄持；正业的发生特征是一切皆正；正命的断除特征是纯净生活；正精进的坚持特征是不懈努力；正念的守护特征是密切守护；正定的坚定特征是不动摇。

Avijjāya aññāṇalakkhaṇaṃ, saṅkhārānaṃ cetanālakkhaṇaṃ, viññāṇassa vijānanalakkhaṇaṃ, nāmassa namanalakkhaṇaṃ, rūpassa ruppanalakkhaṇaṃ, saḷāyatanassa āyatanalakkhaṇaṃ, phassassa phusanalakkhaṇaṃ, vedanāya vedayitalakkhaṇaṃ, taṇhāya hetulakkhaṇaṃ, upādānassa gahaṇalakkhaṇaṃ, bhavassa āyūhanalakkhaṇaṃ, jātiyā nibbattilakkhaṇaṃ, jarāya jīraṇalakkhaṇaṃ, maraṇassa cutilakkhaṇaṃ.

无明的无知特征是不了解；行的意志特征是造作意志；识的觉知特征是觉知发展；名的识别特征是意识分别；色的形色特征是物质现象；六处的入处特征是受所依处；触的触知特征是接触感知；受的感觉特征是感受作用；渴爱的缘由特征是生起欲望；取的执着特征是牢牢抓取；有的存在特征是承续不息；生的生成特征是出生生起；老死的终结特征是衰败死亡。

Dhātūnaṃ suññatālakkhaṇaṃ, āyatanānaṃ āyatanalakkhaṇaṃ, satipaṭṭhānānaṃ upaṭṭhānalakkhaṇaṃ, sammappadhānānaṃ padahanalakkhaṇaṃ, iddhipādānaṃ ijjhanalakkhaṇaṃ, indriyānaṃ adhipatilakkhaṇaṃ, balānaṃ akampiyalakkhaṇaṃ, bojjhaṅgānaṃ niyyānalakkhaṇaṃ, maggassa hetulakkhaṇaṃ.

界的空无特征是无自性空无；入处的入处特征是境界所在；念处的守护特征是注意守护；勤精进的热心特征是精进不断；神足通的力量特征是自在感通；根的主宰特征是支配制御；力的坚定特征是坚定不动；觉支的流转特征是转化流通；道的缘起特征是条件成就。

Saccānaṃ tathalakkhaṇaṃ, samathassa avikkhepalakkhaṇaṃ, vipassanāya anupassanālakkhaṇaṃ, samathavipassanānaṃ ekarasalakkhaṇaṃ, yuganaddhānaṃ anativattanalakkhaṇaṃ.

真理的确实特征是真实性证；止的坚定特征是不动摇坚定；观的非观照特征是不留于见；止观的唯一特征是止观合一；并进的不中断特征是不相越越。

Sīlavisuddhiyā saṃvaralakkhaṇaṃ, cittavisuddhiyā avikkhepalakkhaṇaṃ, diṭṭhivisuddhiyā dassanalakkhaṇaṃ.

戒浄的束缚特征是心意收摄；心净的坚定特征是坚固不动；见净的显现特征是正确显现。

Khaye ñāṇassa samucchedalakkhaṇaṃ, anuppāde ñāṇassa passaddhilakkhaṇaṃ.

苦灭之智具断灭标志，未生之智具安宁标志。

Chandassa mūlalakkhaṇaṃ, manasikārassa samuṭṭhānalakkhaṇaṃ, phassassa samodhānalakkhaṇaṃ, vedanāya samosaraṇalakkhaṇaṃ, samādhissa pamukhalakkhaṇaṃ, satiyā ādhipateyyalakkhaṇaṃ, paññāya tatuttarilakkhaṇaṃ, vimuttiyā sāralakkhaṇaṃ, amatogadhassa nibbānassa pariyosānalakkhaṇaṃ tathaṃ avitathaṃ. Etaṃ tathalakkhaṇaṃ ñāṇagatiyā āgato avirajjhitvā patto anuppattoti tathāgato. Evaṃ tathalakkhaṇaṃ āgatoti tathāgato.

欲望之根本标志，专注之集起标志，触之和合标志，受之随顺标志，定之主导标志，念之主宰标志，慧之超胜标志，解脱之核心标志，涅槃之终极标志，皆如实无妄。此为真理标志，由智慧过程而来，不生不灭，称为未生；如来即是如此。由此故称如来真理标志已现。

Kathaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato? Tathadhammā nāma cattāri ariyasaccāni. Yathāha – ‘‘cattārimāni, bhikkhave, tathāni avitathāni anaññathāni. Katamāni cattāri? ‘Idaṃ dukkha’nti, bhikkhave, tathametaṃ avitathametaṃ anaññathameta’’nti (saṃ. ni. 5.1090) vitthāro. Tāni ca bhagavā abhisambuddhoti tathānaṃ abhisambuddhattā tathāgatoti vuccati. Abhisambodhattho hi ettha gatasaddo.

如来如何正确觉知真实法呢？真法即四圣谛。如经言：『四者，诸比库，此处法非虚妄且独特，何为四者？即苦为此处法之本真非虚妄异法。』释者。佛因正觉称为如来。正觉即证悟之称。

Apica jarāmaraṇassa jātipaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho…pe… saṅkhārānaṃ avijjāpaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho. Tathā avijjāya saṅkhārānaṃ paccayaṭṭho tatho avitatho anaññatho…pe… jātiyā jarāmaraṇassa paccayaṭṭho tatho avitatho anaññatho. Taṃ sabbaṃ bhagavā abhisambuddho. Tasmāpi tathānaṃ abhisambuddhattā tathāgato. Evaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato.

此亦老死为生起缘起法所成，非虚妄非异法……诸行因无明而生，亦非虚妄非异法。由无明作诸行之缘起，亦是非虚妄非异法……由生为老死之缘起，亦非虚妄异法。佛既正觉此一切，故因正觉被称为如来。由此如实觉知世间诸法，如来也由此故称。

Kathaṃ tathadassitāya tathāgato? Bhagavā yaṃ sadevake loke…pe… sadevamanussāya aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ cakkhudvāre āpāthaṃ āgacchantaṃ rūpārammaṇaṃ nāma atthi, taṃ sabbākārena jānāti passati. Evaṃ jānatā passatā ca tena taṃ iṭṭhāniṭṭhādivasena vā diṭṭhasutamutaviññātesu labbhamānakapadavasena vā ‘‘katamaṃ taṃ rūpaṃ rūpāyatanaṃ? Yaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītaka’’ntiādinā (dha. sa. 616) nayena anekehi nāmehi terasahi vārehi dvipaññāsāya nayehi vibhajjamānaṃ tathameva hoti, vitathaṃ natthi . Esa nayo sotadvārādīsupi āpāthamāgacchantesu saddādīsu. Vuttampi cetaṃ bhagavatā ‘‘yaṃ, bhikkhave, sadevakassa lokassa…pe… sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi, tamahaṃ abbhaññāsiṃ, taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsī’’ti (a. ni. 4.24). Evaṃ tathadassitāya tathāgato. Tattha tathadassīatthe tathāgatoti padasambhavo veditabbo.

如来如何真实观察之？世尊以慧眼观察世间诸天、人间境界，无量生灵观色出入，了知一切。慧眼所见，不论喜恶，无所遮蔽，无所不知，其见观不同因缘分析真相，三十三种名称、十三种辨别法、二十三种分别，皆如实不虚。此眼亦能窥听诸声闻等。世尊如经中所说：『比库，世间天人及人所见、所闻、所闻、所了、所得、所探，应知者，我皆知晓，皆智慧通达，皆如来所知，来者不离。』如此如来真实之观察者。此处所谓观察之者即是如来也。

Kathaṃ tathavāditāya tathāgato? Yaṃ rattiṃ bhagavā bodhimaṇḍe aparājitapallaṅke nisinno catunnaṃ mārānaṃ matthakaṃ madditvā anuttaraṃ sammāsambodhiṃ abhisambuddho, yañca rattiṃ yamakasālānamantare anupādisesāya nibbānadhātuyā parinibbāyi, etthantare pañcacattālīsavassaparimāṇe kāle paṭhamabodhiyāpi majjhimabodhiyāpi pacchimabodhiyāpi yaṃ bhagavatā bhāsitaṃ suttaṃ geyyaṃ…pe… vedallaṃ, taṃ sabbaṃ atthato ca byañjanato ca anavajjaṃ anupavajjaṃ anūnamanadhikaṃ sabbākāraparipuṇṇaṃ rāgamadanimmadanaṃ dosamohamadanimmadanaṃ, natthi tattha vālaggamattampi pakkhalitaṃ, sabbaṃ taṃ ekamuddikāya lañchitaṃ viya, ekanāḷikāya mitaṃ viya, ekatulāya tulitaṃ viya, ca tathameva hoti. Yathāha ‘‘yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati, sabbaṃ taṃ tathameva hoti, no aññathā. Tasmā ‘tathāgato’ti vuccatī’’ti (dī. ni. 3.188). Gadaattho hi ettha gatasaddo. Evaṃ tathavāditāya tathāgato.

如来如何真实论说？世尊曾于菩提树下、无敌莲座，夜间击退四魔攻扰，正觉证得无上正等正觉。复于双林寮深夜，达无余涅槃之境。在四十二年宣说首中、中尾三种觉悟言教之中，一切经文诗歌，皆义理明晰，毫无瑕疵，无少失误，圆融而尽善，能断除贪、嗔、痴惑。无有曲解，无有杂乱，唯以之一针一管精确无误。如经中所说：『尊者准陀夜间，佛证无上正觉，涅槃无余，宣说一切教法，皆如实不虚，为此故称为如来。』声韵正觉即此所指。故称如来真实之正说者。

Apica āgadanaṃ āgado, vacananti attho. Tatho aviparīto āgado assāti dakārassa takāraṃ katvā tathāgatoti evametasmiṃ atthe padasiddhi veditabbā.

“起义”者，义也。由此谓“起义”为义。又作颠倒者，谓“义”与“起义”虽相反，当以达卡拉的达卡为依据，于此义上评定“如来”名义，故知此义成了。

Kathaṃ tathākāritāya tathāgato? Bhagavato hi vācāya kāyo anulometi, kāyassāpi vācā, tasmā yathāvādī tathākārī yathākārī tathāvādī ca hoti. Evaṃbhūtassa cassa yathā vācā, kāyopi tathā gato pavattoti attho. Yathā ca kāyo, vācāpi tathā gatā pavattāti tathāgato. Tenevāha – ‘‘yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī. Tasmā ‘tathāgato’ti vuccatī’’ti. Evaṃ tathākāritāya tathāgato.

何以“如来”言其名？世尊言语如身相顺，应当身语合一。身即语，故信说者、作事者、从事者与所说相合。作事既如是，其语身亦如其行，此即“如来”。如来者，言语身行为皆合一。佛为比库说：“诸比库，我言合一者，如来即作事者，作事者即言说者，故谓‘如来’。”由此合行，如来成名。

Kathaṃ abhibhavanaṭṭhena tathāgato? Upari bhavaggaṃ heṭṭhā avīciṃ pariyantaṃ katvā tiriyaṃ aparimāṇāsu lokadhātūsu sabbasatte abhibhavati sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanena, na tassa tulā vā pamāṇaṃ vā atthi, atulo appameyyo anuttaro rājādhirājā devānaṃ atidevo sakkānaṃ atisakko brahmānaṃ atibrahmā. Tenāha – ‘‘sadevake, bhikkhave, loke…pe… sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī. Tasmā ‘tathāgato’ti vuccatī’’ti (a. ni. 4.23).

如来到世以何威德？其上偏正，下至无间地狱，横及无量界中，遍知一切众生，令其正行为、定慧修习得解脱，得证彼解脱智见。无可比量，无可度量，至尊王中之王，诸天之至尊，梵天之最胜者。故佛告诸天众、人众：如来是世间唯一无上真正主宰，故称曰“如来”。（摘自阿毗尼婆舍那经4.23）

Tatthevaṃ padasiddhi veditabbā – agado viya agado. Ko panesa? Desanāvilāso ceva puññussayo ca. Tena hesa mahānubhāvo bhisakko dibbāgadena sappe viya sabbaparappavādino sadevakañca lokaṃ abhibhavati. Iti sabbalokābhibhavane tatho aviparīto desanāvilāsamayo ceva puññamayo ca agado assāti dakārassa takāraṃ katvā tathāgatoti veditabbo. Evaṃ abhibhavanaṭṭhena tathāgato.

此处义当如此确知——“起义”如同“义”。其义何在？是为劝说乐趣与功德增盛。彼大尊者宛若医师，施天眼神通，遍观察诸天众生与人间。由此普遍降伏世间，广行劝说及种善业，此皆显“如来”名号所指。故依此威德观念，“如来”当知为持戒、禅定、智慧三学圆满、劝说功德具足者。

Apica tathāya gatotipi tathāgato, tathaṃ gatotipi tathāgatoti. Gatoti avagato atīto patto paṭipannoti attho . Tattha sakalaṃ lokaṃ tīraṇapariññāya tathāya gato avagatoti tathāgato, lokasamudayaṃ pahānapariññāya tathāya gato atītoti tathāgato, lokanirodhaṃ sacchikiriyāya tathāya gato pattoti tathāgato, lokanirodhagāminipaṭipadaṃ tathaṃ gato paṭipannoti tathāgato. Tena yaṃ vuttaṃ bhagavatā – ‘‘loko, bhikkhave, tathāgatena abhisambuddho, lokasmā tathāgato visaṃyutto. Lokasamudayo, bhikkhave, tathāgatena abhisambuddho, lokasamudayo tathāgatassa pahīno. Lokanirodho, bhikkhave , tathāgatena abhisambuddho lokanirodho tathāgatassa sacchikato. Lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā, lokanirodhagāminīpaṭipadā tathāgatassa bhāvitā. Yaṃ, bhikkhave, sadevakassa lokassa…pe… anuvicaritaṃ manasā, sabbaṃ taṃ tathāgatena abhisambuddhaṃ. Tasmā ‘tathāgato’ti vuccatī’’ti (a. ni. 4.23). Tassa evampi attho veditabbo. Idampi ca tathāgatassa tathāgatabhāvadīpane mukhamattameva. Sabbākārena pana tathāgatova tathāgatassa tathāgatabhāvaṃ vaṇṇeyya. Yasmā pana sabbabuddhā tathāgataguṇenāpi samasamā, tasmā sabbesaṃ vasena tathāgatānanti āha.

“如来”谓既依“彼至”而得名，“彼至”义即过去已度、已证、已成就。彼“如来”者，以通达一切世间，达到彼岸，断除世间诸苦，得超离证成而名“如来”。世尊以此为教训：“比库，如来者，已从世间证悟离脱。世间之起因已断除，世间止灭已成就。行于通向灭尽之大道，皆如来所成就。于此，诸天、人众以至众生能遍思考审察，皆成如来。故称‘如来’。”（摘自阿毗尼婆舍那经4.23）此义当如此知晓。如来之意，和如来法身的解说仅是初步开示。须以各种方面彰显如来本质。诸佛同具如来之德，因此称为诸佛中之“如来”者。

Arahantānanti kilesehi ārakattā, arīnaṃ arānañca hatattā, paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvā tathāgato arahaṃ. Ārakā hi so sabbakilesehi suvidūravidūre ṭhito maggena savāsanānaṃ kilesānaṃ pahīnattāti arahaṃ.

“阿拉汉”者，谓断除一切烦恼在者，灭除敌人（烦恼敌）者，因缘等正觉者，恶业无遗者，如来即是阿拉汉。阿拉汉即是断尽烦恼，了知正道，常住净道，已除诸恶者。故称为阿拉汉。

So tato ārakā nāma, yassa yenāsamaṅgitā;

于是，有一名为『牢护』的人，他以何为不和谐？

Asamaṅgī ca dosehi, nātho tenārahaṃ mato.

他因不被烦恼所缠所染，智者因此认为他是阿拉汉。

Te cānena kilesārayo maggena hatāti arīnaṃ hatattāpi arahaṃ.

他通过断除烦恼根本的道击破敌人；即便是被敌人杀害，他仍是阿拉汉。

Yasmā rāgādisaṅkhātā, sabbepi arayo hatā;

因为贪欲等诸烦恼皆已被斩断，所有敌人都被消灭；

Paññāsatthena nāthena, tasmāpi arahaṃ mato.

智者以此为依凭，所以认定他为阿拉汉。

Yañcetaṃ avijjābhavataṇhāmayanābhipuññādiabhisaṅkhārānaṃ jarāmaraṇanemi āsavasamudayamayena akkhena vijjhitvā tibhavarathe samāyojitaṃ anādikālappavattaṃ saṃsāracakkaṃ, tassānena bodhimaṇḍe vīriyapādehi sīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakaraṃ ñāṇapharasuṃ gahetvā sabbe arā hatāti arānaṃ hatattāpi arahaṃ.

这乃因了知无明所生渴爱、病痛、恶行、善业等所积累之流毒，乃因识见三世轮回，起止无始之轮回苦海。如是知见之后，于觉地上以精进之足、戒律之地建立根基，凭信心之手执持断灭业道之慧利剑，斩断一切敌对烦恼，即使未能斩断敌人亦是阿拉汉。

Arā saṃsāracakkassa, hatā ñāṇāsinā yato;

彼已断除轮回之业，因了知智慧已灭灭，

Lokanāthena tenesa, arahanti pavuccati.

故以掌管世间者，自称阿拉汉者为名。

Aggadakkhiṇeyyattā ca cīvarādipaccaye arahati pūjāvisesañca. Teneva ca uppanne tathāgate ye keci mahesakkhā devamanussā, na te aññattha pūjaṃ karonti. Tathā hi brahmā sahampati sinerumattena ratanadāmena tathāgataṃ pūjesi, yathābalañca aññe devā manussā ca bimbisārakosalarājādayo. Parinibbutampi ca bhagavantaṃ uddissa channavutikoṭidhanaṃ vissajjetvā asokamahārājā sakalajambudīpe caturāsīti vihārasahassāni patiṭṭhāpesi, ko pana vādo aññesaṃ pūjāvisesānanti paccayādīnaṃ arahattāpi arahaṃ.

因具有总摄众生之力，及袈裟等衣物之依止，阿拉汉具足特别敬礼。于是如来初兴，诸天人王者无不礼敬。譬如梵天，因盛怒与宝珠之给予，礼敬如来，又如力弱之他天、人及比米萨、克萨拉国王等。即使已般涅槃者，世尊为之舍去八十余金藏宝，忧伤者大王在整个蓝毗尼洲设置四十八座相应的居所。何况众生礼敬之差别与阿拉汉之缘由乎？

Pūjāvisesaṃ saha paccayehi, yasmā ayaṃ arahati lokanātho;

礼敬差别与缘起同在，因此此阿拉汉为世间之主；

Atthānurūpaṃ arahanti loke, tasmā jino arahati nāmametaṃ.

其利益相应于世，故称此尊为「降服者」；

Yathā ca loke ye keci paṇḍitamānino bālā asilokabhayena raho pāpaṃ karonti, evamesa na kadāci karotīti pāpakaraṇe rahābhāvatopi arahaṃ.

犹如世间有智慧或愚者，因对恶道生怖畏，虽暗藏恶行，终绝不行，亦如是，虽谛恶行之隐匿，阿拉汉绝无恶作。

Yasmā natthi raho nāma, pāpakammesu tādino;

因为根本没有所谓的秘密存在于恶业之中；

Rahābhāvena tenesa, arahaṃ iti vissuto.

借由秘密的遮蔽而使人信赖某人为阿拉汉。

Evaṃ sabbathāpi –

如是，于一切情形下——

Ārakattā hatattā ca, kilesārīna so muni;

这位圣者乃是防护者与杀断者，斩除染污者；

Hatasaṃsāracakkāro, paccayādīna cāraho;

灭除轮回因缘者，以及诸条件的根本解脱者；

Na raho karoti pāpāni, arahaṃ tena vuccatīti.

他绝不隐瞒恶行，因而被称为阿拉汉。

Yasmā pana sabbabuddhā arahattaguṇenāpi samasamā, tasmā sabbesaṃ vasena ‘‘arahantāna’’nti āha.

由于所有的佛都是具备阿拉汉德行的完全等同者，因此以全部的平均标准称之为『阿拉汉们』。

Sammāsambuddhānanti sammā sāmañca sabbadhammānaṃ buddhattā sammāsambuddho. Tathā hesa sabbadhamme sammā sambuddho, abhiññeyye dhamme abhiññeyyato buddho, pariññeyye dhamme pariññeyyato, pahātabbe dhamme pahātabbato, sacchikātabbe dhamme sacchikātabbato, bhāvetabbe dhamme bhāvetabbato. Tenevāha –

所谓正自觉者，是指具足圆满正治的所有法的佛陀果位，此称正自觉者。如来正觉者，对于一切法中是圆满正知的，对一切可知法是了知之者，对一切应舍法能舍之，对一切应证法能证之，对一切应修习法能修习之。就是说——

‘‘Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

『所知之法已知，所修习法当修；所舍弃法已舍，故我为佛，婆罗门。』

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇā’’ti. (ma. ni. 2.399; su. ni. 563);

（见中部尼柯耶2.399；增支部尼柯耶563）

Atha vā cakkhu dukkhasaccaṃ, tassa mūlakāraṇabhāvena samuṭṭhāpikā purimataṇhā samudayasaccaṃ, ubhinnaṃ appavatti nirodhasaccaṃ, nirodhappajānanā paṭipadā maggasaccanti evaṃ ekekapaduddhārenāpi sabbadhamme sammā sāmañca buddho. Esa nayo sotaghānajivhākāyamanesu. Eteneva nayena rūpādīni cha āyatanāni, cakkhuviññāṇādayo cha viññāṇakāyā, cakkhusamphassādayo cha phassā, cakkhusamphassajādayo cha vedanā, rūpasaññādayo cha saññā, rūpasañcetanādayo cha cetanā, rūpataṇhādayo cha taṇhākāyā, rūpavitakkādayo cha vitakkā, rūpavicārādayo cha vicārā, rūpakkhandhādayo pañcakkhandhā, dasa kasiṇāni, dasa anussatiyo, uddhumātakasaññādivasena dasa saññā, kesādayo dvattiṃsākārā, dvādasāyatanāni, aṭṭhārasa dhātuyo, kāmabhavādayo nava bhavā, paṭhamādīni cattāri jhānāni, mettābhāvanādayo catasso appamaññā, catasso arūpasamāpattiyo, paṭilomato jarāmaraṇādīni, anulomato avijjādīni paṭiccasamuppādaṅgāni ca yojetabbāni. Tatrāyaṃ ekapadayojanā – jarāmaraṇaṃ dukkhasaccaṃ, jāti samudayasaccaṃ, ubhinnaṃ nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā paṭipadā maggasaccanti evaṃ ekekapaduddhārena sabbadhamme sammā sāmañca buddho anubuddho paṭividdho. Yaṃ vā pana kiñci atthi neyyaṃ nāma, sabbassa sammā sambuddhattā vimokkhantikañāṇavasena sammāsambuddho. Tassa pana vibhāgo upari āvi bhavissatīti. Yasmā pana sabbabuddhā sammāsambuddhaguṇenāpi samasamā, tasmā sabbesaṃ vasena ‘‘sammāsambuddhāna’’nti āha.

又如眼根中苦谛，由于其根本缘起的性质，生起称为贪欲的集谛，而离却其两者的灭谛，及觉知灭谛之道谛，是对一切法以此单字逐渐解说，名为圆满正治的佛。此引导法用于眼、耳、鼻、舌、身、意等六根，借此引导眼识等六识身，感触等触心，触生苦受，色等境界分别，境界生意志，生贪欲，起散念，生思惟，色蕴等五蕴，十种光明宝物、十种忆念相等，二十二种毛发之相，十二处，十八界，生欲轮回之九种境界，最初的四禅，四无量心中的慈，四无色定，逆顺缘生的老死等，逆顺缘生的无明等缘起要素，应当结合修习。此中以单字连结者为——老死即苦谛，生起即集谛，出离即灭谛，觉知灭谛之道即道谛，如此逐一单字解说而彻悟一切法，以此成就圆满正治佛的觉知。若有不应受继承者，即名为应舍去者，以圆满正治解脱之智证者为正自觉者。由此以上分别，故以诸佛称为圆满正自觉。由于诸佛等同具备圆满正自觉之德，故以全部平均，称为『圆满正自觉们』。

§38

38. Idāni pariyantapārisuddhiapariyantapārisuddhisīladvaye ekekameva sīlaṃ pañcadhā bhinditvā dassetuṃ atthi sīlaṃ pariyantaṃ, atthi sīlaṃ apariyantantiādimāha. Itaresu pana tīsu sīlesu tathāvidho bhedo natthīti. Tattha lābhapariyantanti lābhena pariyanto bhedo etassāti lābhapariyantaṃ. Evaṃ sesānipi. Yasoti panettha parivāro. Idhāti imasmiṃ loke. Ekaccoti eko. Lābhahetūti lābhoyeva hetu lābhahetu, tasmā lābhahetutoti vuttaṃ hoti. Hetvatthe nissakkavacanaṃ. ‘‘Lābhapaccayā lābhakāraṇā’’ti tasseva vevacanaṃ. Hetumeva hi paṭicca etaṃ phalametīti paccayoti ca, phaluppattiṃ kārayatīti kāraṇanti ca vuccati.

三十八、现在说纯净法与不纯净法两种戒律，各别拆分为五份以说明纯净戒律与不纯净戒律。又于余戒三种则无此区别。所谓纯净，是因清净而得完整，言其区别为因得完整故名为纯净。因此余者亦同义。此处称为『聚集』。因此云「在此世界中」。『部分』者，即是局部之一。因「得」是缘由，故称为得因。此处唯依缘故称为因缘，故谓「因缘」。缘即是因，因产生果，因分明说明为因，故谓「依缘生果，因生功用」。

Yathāsamādinnanti yaṃ yaṃ samādinnaṃ gahitaṃ. Vītikkamatīti ajjhācarati. Evarūpānīti evaṃsabhāvāni, vuttappakārānīti adhippāyo. Sīlānīti gahaṭṭhasīlāni vā hontu pabbajitasīlāni vā, yesaṃ ādimhi vā ante vā ekaṃ bhinnaṃ, tāni pariyante chinnasāṭako viya khaṇḍāni. Yesaṃ vemajjhe ekaṃ bhinnaṃ, tāni majjhe vinividdhasāṭako viya chiddāni. Yesaṃ paṭipāṭiyā dve vā tīṇi vā bhinnāni, tāni piṭṭhiyā vā kucchiyā vā uṭṭhitena dīghavaṭṭādisaṇṭhānena visabhāgavaṇṇena kāḷarattādīnaṃ aññatarasarīravaṇṇā gāvī viya sabalāni. Yesaṃ antarantarā ekekāni bhinnāni, tāni antarantarā visabhāgavaṇṇabinduvicitrā gāvī viya kammāsāni. Avisesena vā sabbānipi sattavidhena methunasaṃyogena kodhūpanāhādīhi ca pāpadhammehi upahatattā khaṇḍāni chiddāni sabalāni kammāsānīti. Tāniyeva taṇhādāsabyato mocetvā bhujissabhāvākaraṇena na bhujissāni. Buddhādīhi viññūhi na pasatthattā na viññuppasatthāni. Taṇhādiṭṭhīhi parāmaṭṭhattā, kenaci vā ‘‘ayaṃ te sīlesu doso’’ti parāmaṭṭhuṃ sakkuṇeyyatāya parāmaṭṭhāni. Upacārasamādhiṃ appanāsamādhiṃ vā, atha vā maggasamādhiṃ phalasamādhiṃ vā na saṃvattayantīti asamādhisaṃvattanikāni. Na samādhisaṃvattanikānītipi pāṭho.

如前文所摄受者，凡所摄之物，即谓其被摄除者。摄受之事，谓为遮止、制止也。如此种种，即指此类现象、性质；所说方法，谓其理义总摄。戒律，谓持有之戒品，无论出家所受戒品，若其最初或最终有一部分破损者，则皆如拆散的布匹一般，成碎片。若其中间有一部分破碎者，则如布中间被割断成碎片。若依规程分为二分或三分不等者，彼如布背或布条，依纤维差别、黑纱线等，体色有别，如若众多牛群，俱具力量者。若相间者，各自分开不连贯者，则如布中间点缀有黑白花纹斑点，如牛群之髯毛。若纯整体无分别者，或依七种结合作用，配合怒火等恶法而受破损，彼皆为碎布、断布、多股布块。此等一切因渴爱等根本烦恼而生起，非因此非因彼，而致不成法性者。智慧如来诸圣者，不修习、不依止此等破碎不净法。因渴爱见等极为粗重，或有人言『此为你戒律之过？』乃粗重难容。无论修习初禅境界或入广深禅定，或证得道果禅定，皆无修习破碎不净不成法者，故而此破碎不净法非修习法，亦非经闻所传。

Keci pana ‘‘khaṇḍānīti kusalānaṃ dhammānaṃ appatiṭṭhābhūtattā, chiddānītipi evaṃ. Sabalānīti vivaṇṇakaraṇattā, kammāsānītipi evaṃ. Na bhujissānīti taṇhādāsabyaṃ gatattā. Na viññuppasatthānīti kusalehi garahitattā. Parāmaṭṭhānīti taṇhāya gahitattā. Asamādhisaṃvattanikānīti vippaṭisāravatthubhūtattā’’ti evamatthaṃ vaṇṇayanti.

有些人说『破布者，乃善法不巩固之故；破碎者亦如是。多股者，因分离之故；多股布块者亦同。非因修持渴爱等而成具足者，故称非修习者。非依功德庄严故称非正所依者。最重之处，即谓因渴爱缠缚也。非修习破碎之法者，因其与正法对立之性，故称如此』，是为此意所说。

Na avippaṭisāravatthukānīti vippaṭisārāvahattā avippaṭisārassa patiṭṭhā na hontīti attho. Na pāmojjavatthukānīti avippaṭisārajāya dubbalapītiyā na vatthubhūtāni tassā anāvahattā . Evaṃ sesesupi yojanā kātabbā. Na pītivatthukānīti dubbalapītijāya balavapītiyā na vatthubhūtāni. Na passaddhivatthukānīti balavapītijāya kāyacittapassaddhiyā na vatthubhūtāni. Na sukhavatthukānīti passaddhijassa kāyikacetasikasukhassa na vatthubhūtāni. Na samādhivatthukānīti sukhajassa samādhissa na vatthubhūtāni. Na yathābhūtañāṇadassanavatthukānīti samādhipadaṭṭhānassa yathābhūtañāṇadassanassa na vatthubhūtāni.

所谓非对立法者，意即由于对立故，非对立者则不成立其依止。有非忧乐缘故者，即谓不生起忧喜之因缘，非缘生法故不成。故此余地须当结契。所谓非喜法者，意谓不因忧乐等强盛而成法。所谓非安静法者，意谓非因乐兴旺导致身心安详者。所谓非乐法者，意谓非因安静所成身心之乐法。所谓非禅法者，意谓非因乐之禅定而生之法。所谓非真实义见所依法者，意谓非因正见真实智见而成立之法。

Na ekantanibbidāyātiādīsu na-kārameva āharitvā ‘‘na virāgāyā’’tiādinā nayena sesapadehipi yojetabbaṃ. Na virāgāyātiādīsu sanakāro vā pāṭho. Tattha ekantanibbidāyāti ekantena vaṭṭe nibbindanatthāya na saṃvattantīti sambandho. Evaṃ sesesupi yojetabbaṃ. Virāgāyāti vaṭṭe virajjanatthāya. Nirodhāyāti vaṭṭassa nirodhanatthāya. Upasamāyāti nirodhitassa puna anuppattivasena vaṭṭassa upasamanatthāya. Abhiññāyāti vaṭṭassa abhijānanatthāya. Sambodhāyāti kilesaniddāvigamena vaṭṭato pabujjhanatthāya. Nibbānāyāti amatanibbānatthāya.

所谓非专一厌倦等诸法，不可任意生出，仅以『非欲离』等作引导，用以附会后续词义。不可以非欲离等诸法起初作为篇章经文。此处专一厌倦，谓心于所作用界面独自憎弃之意，不生起此义。余法亦当类推。如欲离者，为煞灭之意。如止息者，谓煞后无复生之寂灭。如神通者，谓对律贪之背离觉知。如觉悟者，谓去烦恼因缘且生智慧之意。如涅槃者，谓无上涅槃之义。

Yathāsamādinnaṃ sikkhāpadaṃ vītikkamāyāti yathāsamādinnassa sikkhāpadassa vītikkamanatthāya. Vibhattivipallāsavasena panettha upayogavacanaṃ kataṃ. Cittampi na uppādetīti cittuppādasuddhiyā sīlassa ativisuddhabhāvadassanatthaṃ vuttaṃ, na pana cittuppādamattena sīlaṃ bhijjati. Kiṃ so vītikkamissatīti kimatthaṃ vītikkamaṃ karissati, neva vītikkamaṃ karissatīti attho. Akhaṇḍānītiādīni heṭṭhā vuttapaṭipakkhanayena veditabbāni. Na khaṇḍānītipi pāṭho. ‘‘Ekantanibbidāyā’’tiādīsu ekantena vaṭṭe nibbindanatthāyātiādinā nayena yojetabbaṃ . Ettha pana nibbidāyāti vipassanā. Virāgāyāti maggo. Nirodhāya upasamāyāti nibbānaṃ. Abhiññāya sambodhāyāti maggo. Nibbānāyāti nibbānameva. Ekasmiṃ ṭhāne vipassanā, dvīsu maggo, tīsu nibbānaṃ vuttanti evaṃ avatthānakathā veditabbā. Pariyāyena pana sabbānipetāni maggavevacanānipi nibbānavevacanānipi hontiyeva.

如前所摄摄受戒品之违犯，谓戒体所摄法门之违乱。当依析分与误乱及杂染之义言说。亦说心本无生，谓心之净起，能见戒德超胜之相，不由单以心生故，戒能损坏。何者为违犯？谓何法作违乱？谓无违犯不为违乱也。所谓不破碎者，依前述违犯辨法当知。所谓专一厌倦等，当以专注于境生厌离义理牵引附会之。此处厌倦谓观照之慧。欲离谓修道之路径。灭止谓涅槃。神通谓般若觉证。涅槃则为涅槃果。于一处得观照，二处有道，三处有涅槃，依此理应理解。并且随文考察诸经载所说之道语、涅槃语，当即明了全体涵义。

§39

39. Idāni pariyantāpariyantavasena vijjamānapabhedaṃ dassetvā puna dhammavasena jātivasena paccayavasena sampayuttavasena sīlassa pabhedaṃ dassetuṃ kiṃ sīlantiādimāha. Tattha samuṭṭhāti etenāti samuṭṭhānaṃ. Paccayassetaṃ nāmaṃ. Kiṃ samuṭṭhānamassāti kiṃsamuṭṭhānaṃ. Katinaṃ dhammānaṃ samodhānaṃ samavāyo assāti katidhammasamodhānaṃ.

39. 今应以遍布及时代变迁之差别，复以法理、时际、因缘配合，生起持戒差异何为戒等作说明。此中『saṃuṭṭhāti』谓汇集之义。『paccaya』即因缘。问何种汇集？谓种种法门之汇合。问何种法门汇合？即众多法门之合流也。

Cetanāsīlanti pāṇātipātādīhi viramantassa, vattapaṭipattiṃ vā pūrentassa cetanā. Cetasikaṃ sīlanti pāṇātipātādīhi viramantassa virati. Apica cetanā sīlaṃ nāma pāṇātipātādīni pajahantassa sattakammapathacetanā . Cetasikaṃ sīlaṃ nāma ‘‘abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharatī’’tiādinā (dī. ni. 1.217) nayena vuttā anabhijjhāabyāpādasammādiṭṭhidhammā. Saṃvaro sīlanti ettha pañcavidho saṃvaro veditabbo – pātimokkhasaṃvaro, satisaṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti. Tattha ‘‘iminā pātimokkhasaṃvarena upeto hoti samupeto’’ti (vibha. 511) ayaṃ pātimokkhasaṃvaro. ‘‘Rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatī’’ti (dī. ni. 1.213; ma. ni. 1.295; saṃ. ni. 4.239; a. ni. 3.16) ayaṃ satisaṃvaro.

意欲品者，谓因止于杀生等行为、或充行其行为者之意志。意欲为意志品，止杀生等行为者称为戒。即使意志亦名为戒，谓弃杀生等者，此为善业道意志。所谓戒为“离欲界内贪欲而以无贪心意住”之义（见大毗尼论一·二一七），此乃无贪无嗔正见法。所谓自制戒，应知有五种自制——戒律自制、念自制、智自制、忍自制、精进自制。其中文献云：“由此戒律自制而获得、成就”（毗婆沙论五一一），是为戒律自制。又言：“护持眼根，护持眼根则生护持”（大毗尼论一·二一三；大毗尼论一·二九五；相应典籍四·二三九；增支阿含三·一六），此为念自制。

‘‘Yāni sotāni lokasmiṃ, (ajitāti bhagavā;)

“世间诸耳根者（世尊曰：）”

Sati tesaṃ nivāraṇaṃ;

“念为诸耳根的障碍。”

Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare’’ti. (su. ni. 1041) –

“诸耳根的制约，我称为制约，以智慧加以束缚。”（须毗尼经一〇四一）——

Ayaṃ ñāṇasaṃvaro. Paccayapaṭisevanampi ettheva samodhānaṃ gacchati. Yo panāyaṃ ‘‘khamo hoti sītassa uṇhassā’’tiādinā (ma. ni. 1.24; a. ni. 4.114; 6.58) nayena āgato, ayaṃ khantisaṃvaro nāma. Yo cāyaṃ ‘‘uppannaṃ kāmavitakkaṃ nādhivāsetī’’tiādinā (ma. ni. 1.26; a. ni. 4.114; 6.58) nayena āgato, ayaṃ vīriyasaṃvaro nāma. Ājīvapārisuddhipi ettheva samodhānaṃ gacchati. Iti ayaṃ pañcavidhopi saṃvaro, yā ca pāpabhīrukānaṃ kulaputtānaṃ sampattavatthuto virati, sabbametaṃ saṃvarasīlanti veditabbaṃ. Avītikkamo sīlanti samādinnasīlassa kāyikavācasiko avītikkamo. Idaṃ tāva kiṃ sīlanti pañhassa vissajjanaṃ.

此为智自制。关于因缘依止，此亦有所说明。若有因缘“忍辱象如寒暑”（大毗尼论一·二四；增支阿含四·一一四；六·五八）之义而成，此称忍自制。若因缘“摒除已生之淫欲念”（大毗尼论一·二六；增支阿含四·一一四；六·五八）而成，此为精进自制。又关于生活清净此亦说明。由此乃知五重自制，及对恶行多生家庭子弟的守护，此皆应知为自制之戒。所谓无越戒者，是受持已成之身、语、意无越戒。此即所谓戒，犹如解决疑问的说明。

Kati sīlānīti pañhassa vissajjane kusalasīlaṃ akusalasīlaṃ abyākatasīlanti ettha yasmā loke tesaṃ tesaṃ sattānaṃ pakati sīlanti vuccati, yaṃ sandhāya ‘‘ayaṃ sukhasīlo, ayaṃ dukkhasīlo, ayaṃ kalahasīlo, ayaṃ maṇḍanasīlo’’ti bhaṇanti. Tasmā tena pariyāyena atthuddhāravasena akusalasīlamapi sīlanti vuttaṃ. Taṃ pana ‘‘sutvāna saṃvare paññā’’ti (paṭi. ma. 1.37) vacanato idhādhippetasīlaṃ na hotīti.

“几多戒律？”此句意旨解疑，谓善戒、不善戒与未分类戒，此谓世间众生之间常称为戒。如有人言“此乃乐戒、此乃苦戒、此乃争闷戒、此乃怠惰戒”等故。由此反复推说，连不善戒亦称戒。但“闻说而自制智慧”说中，此处所指戒非此意。

Yasmā pana cetanādibhedassa sīlassa sampayuttacittaṃ samuṭṭhānaṃ, tasmā kusalacittasamuṭṭhānaṃ kusalasīlantiādimāha.

由于心意等分别体所具持的戒与清净相应的心的出现，因此谓之善心的出世，即善戒等。

Saṃvarasamodhānaṃ sīlanti saṃvarasampayuttakhandhā. Te hi saṃvarena samāgatā missībhūtāti saṃvarasamodhānanti vuttā. Evaṃ avītikkamasamodhānaṃ sīlampi veditabbaṃ. Tathābhāve jātacetanā samodhānaṃ sīlanti saṃvarabhāve avītikkamabhāve jātacetanāsampayuttā khandhā. Yasmā ca tīsupi cetesu taṃsampayuttā dhammā adhippetā, tasmā cetanāsamodhānena cetasikānampi saṅgahitattā cetasikasamodhānasīlaṃ visuṃ na niddiṭṭhanti veditabbaṃ. Heṭṭhā cetanādayo dhammā ‘‘sīla’’nti vuttā. Na kevalaṃ te eva sīlaṃ, taṃsampayuttā dhammāpi sīlamevāti dassanatthaṃ ayaṃ tiko vuttoti veditabbo.

清净所摄聚者即戒，是由清净相应的色蕴等所组成。由戒而聚集故称为戒摄聚。如此，无越境的清净，即戒亦当认识。在此状态中，生起心意是清净，心相应状态是清净，心意相应的色蕴也是由清净所集成的团块。三种心意所相应的法由于具有统治地位，因此不可说心意无摄聚，以此心意摄聚的集成连同心相也不可说缺戒而消散，这就是戒。从下文能知心意诸法称为「戒」。戒不是单独永运存的，只有与其相应法结合的法才能称为戒，故此三者合称戒，这是应知的第三义。

§40

40. Idāni yasmā cetanācetasikā saṃvarāvītikkamāyeva honti na visuṃ, tasmā saṃvarāvītikkameyeva yāva arahattamaggā sādhāraṇakkamena yojento pāṇātipātaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlantiādimāha. Pāṇātipātā veramaṇiādayo hi yasmā attano attano paccanīkaṃ saṃvaranti, taṃ na vītikkamanti ca, tasmā saṃvaraṇato avītikkamanato ca saṃvaraṭṭhena sīlaṃ avītikkamaṭṭhena sīlaṃ nāma hoti. Tattha pāṇātipātaṃ saṃvaraṭṭhenāti pāṇātipātassa pidahanaṭṭhena sīlaṃ. Kiṃ taṃ? Pāṇātipātā veramaṇī. Sā ca taṃ saṃvarantīyeva taṃ na vītikkamatīti avītikkamaṭṭhena sīlaṃ. Evameva adinnādānā veramaṇiādayo anabhijjhāabyāpādasammādiṭṭhiyo yojetabbā.

现在，由于心意与心相应法的摄聚觉知无越境，故称为戒摄聚觉知，即使到达阿拉汉道时，以常人方式把持杀生之戒的行为，即所谓摄持之戒和无越境之戒。杀生等戒是彼此相摄的，故不可说越犯。故谓之摄持之戒与无越境之戒。这其中，摄持杀生即是约束杀生的戒。为何如此？因为杀生戒乃禁令杀生。杀生戒乃彼摄持之故不为越境。因此无越境之戒即是摄持之戒。以此类推，不取戒、欲邪行戒等，都要以无贪无嗔无邪见为基础的正见相配合。

Pāṇātipātantiādīsu pana dasasu akusalakammapathesu pāṇassa atipāto pāṇātipāto. Pāṇavadho pāṇaghātoti vuttaṃ hoti. Pāṇoti cettha vohārato satto, paramatthato jīvitindriyaṃ. Tasmiṃ pana pāṇe pāṇasaññino jīvitindriyupacchedakaupakkamasamuṭṭhāpikā kāyavacīdvārānaṃ aññataradvārappavattā vadhakacetanā pāṇātipāto. So guṇavirahitesu tiracchānagatādīsu pāṇesu khuddake pāṇe appasāvajjo, mahāsarīre mahāsāvajjo. Kasmā? Payogamahantatāya. Payogasamattepi vatthumahantatāya. Guṇavantesu manussādīsu appaguṇe pāṇe appasāvajjo, mahāguṇe mahāsāvajjo. Sarīraguṇānaṃ pana samabhāve sati kilesānaṃ upakkamānañca mudutāya appasāvajjo, tibbatāya mahāsāvajjoti veditabbo. Tassa pañca sambhārā – pāṇo, pāṇasaññitā, vadhakacittaṃ, upakkamo, tena maraṇanti.

在十种不善业中杀身害命属于极端越境的杀生。杀生也称杀害、杀害之意。此处杀是指用种种手段、口业等破坏他命的能量，真实的生命根藏于彼中。其内心杀害意图中包括断绝生命的意图，借诸善恶业，生命根之破坏应作杀生缘起的说明。此类命体质之细微不同而杀业轻重亦异，如身体质细者杀业轻，身大者杀业重。何故？因其能承受程度之差异。身质不同杀业之重亦不同。身体良好时业障轻，身体差时业障重。若身体条件平等，则业障轻重取决心之烦恼轻重与覆蔽状态。此有五种成分，即生命、体现生命的意识、杀意、断绝及死亡。

Adinnassa ādānaṃ adinnādānaṃ, parasaṃharaṇaṃ, theyyaṃ, corikāti vuttaṃ hoti. Tattha adinnanti parapariggahitaṃ, yattha paro yathākāmakāritaṃ āpajjanto adaṇḍāraho anupavajjo ca hoti, tasmiṃ parapariggahite parapariggahitasaññino tadādāyakaupakkamasamuṭṭhāpikā kāyavacīdvārānaṃ aññataradvārappavattā theyyacetanā adinnādānaṃ. Taṃ hīne parasantake appasāvajjaṃ, paṇīte mahāsāvajjaṃ. Kasmā? Vatthupaṇītatāya. Vatthusamatte sati guṇādhikānaṃ santake vatthusmiṃ mahāsāvajjaṃ, taṃ taṃ guṇādhikaṃ upādāya tato tato hīnaguṇassa santake vatthusmiṃ appasāvajjaṃ. Tassa pañca sambhārā – parapariggahitaṃ, parapariggahitasaññitā theyyacittaṃ, upakkamo, tena haraṇanti.

不取意即不取非施舍之物，抢夺、强行取等谓为不取。此处不取意指他人所有之物，若他人随意给予则不犯戒。抢夺即是他人之物，自己无权而强行取，且无服罚等约束。故由抢夺他人之物，又由抢夺意图及动因所生杀生意念构成不取戒。抢夺为轻恶业，积重则为大恶业。何故？因缘起材料之洁净度不同。材料洁净者，即品质优良之物，所生杀生业重，并依次递减。因身体条件平等，烦恼与障碍状态不同，杀生业轻重亦异。因此须知其五种构成分别为：他物所夺、对所夺的认知、抢夺之心念、破戒行为、由此致死。

Kāmesūti methunasamācāresu. Micchācāroti ekantanindito lāmakācāro. Lakkhaṇato pana asaddhammādhippāyena kāyadvārappavattā agamanīyaṭṭhānavītikkamacetanā kāmesu micchācāro.

欲邪行即指男女交合行为。邪行乃专指被完全否定、违背戒律的淫乱行为。以其特征分析，在违犯正法之意志作用下，受身口所引发的对欲界的阴邪行止行为，即为欲邪行。

Tattha agamanīyaṭṭhānaṃ nāma purisānaṃ tāva māturakkhitā, piturakkhitā, mātāpiturakkhitā, bhāturakkhitā, bhaginirakkhitā, ñātirakkhitā, gottarakkhitā, dhammarakkhitā, sārakkhā, saparidaṇḍāti māturakkhitādayo dasa, dhanakkītā, chandavāsinī, bhogavāsinī, paṭavāsinī, odapattakinī, obhatacumbaṭā, dāsī ca, bhariyā ca, kammakārī ca bhariyā ca, dhajāhaṭā muhuttikāti dhanakkītādayo dasāti vīsati itthiyo. Itthīsu pana dvinnaṃ sārakkhasaparidaṇḍānaṃ dasannañca dhanakkītādīnanti dvādasannaṃ itthīnaṃ aññe purisā, idaṃ agamanīyaṭṭhānaṃ nāma.

在此所谓应当嫌弃的地方，指的是男人们所恋爱保护的十种对象：母亲所保护者、父亲所保护者、父母共同所保护者、兄弟所保护者、姐妹所保护者、亲族所保护者、家族所保护者、佛法所保护者以及保护护卫者等；其中以母亲所保护者为代表的共有十种。此外，还有对财富嫉妒、欲望居住者、享受居住者、擅长驾驭者、以言语威吓者、亲密侍从女奴、妻子和为妻工作的女性、持旗者及暂时有财富嫉妒心者，共计二十种女性。女性中以嫉妒财富等为代表的共有十二种，其他属于男人的，就是这些应当嫌弃的地方。

So panesa micchācāro sīlādiguṇarahite agamanīyaṭṭhāne appasāvajjo, sīlādiguṇasampanne mahāsāvajjo. Tassa cattāro sambhārā – agamanīyavatthu, tasmiṃ sevanacittaṃ, sevanapayogo, maggenamaggapaṭipattiadhivāsananti.

而此邪恶行为，在没有戒律根本德性的应当嫌弃的地方，是极其不可赞成的；但在具足戒律根本德性的地方，则为极其可赞成。对此，有四种聚合体——即应当嫌弃的事物、心而言获利益、语言的运用以及出入正道的行为展现。

Musāti visaṃvādanapurekkhārassa atthabhañjako vacīpayogo, kāyapayogo vā. Visaṃvādanādhippāyena panassa paravisaṃvādakakāyavacīpayogasamuṭṭhāpikā cetanā musāvādo. Aparo nayo – musāti abhūtaṃ atacchaṃ vatthu. Vādoti tassa bhūtato tacchato viññāpanaṃ. Lakkhaṇato pana atathaṃ vatthuṃ tathato paraṃ viññāpetukāmassa tathāviññattisamuṭṭhāpikā cetanā musāvādo. So yamatthaṃ bhañjati, tassa appatāya appasāvajjo, mahantatāya mahāsāvajjo. Apica gahaṭṭhānaṃ attano santakaṃ adātukāmatāya natthītiādinayappavatto appasāvajjo, sakkhinā hutvā atthabhañjanatthaṃ vutto mahāsāvajjo. Pabbajitānaṃ appakampi telaṃ vā sappiṃ vā labhitvā hasādhippāyena ‘‘ajja gāme telaṃ nadī maññe sandatī’’ti pūraṇakathānayena pavatto appasāvajjo, adiṭṭhaṃyeva pana diṭṭhantiādinā nayena vadantānaṃ mahāsāvajjo. Tassa cattāro sambhārā – atathaṃ vatthu, visaṃvādanacittaṃ, tajjo vāyāmo, parassa tadatthavijānananti.

谬妄即为破坏真理的言语结合及其平静状态的结合，无论是语言的结合，还是身语的结合，都是如此。凭借破坏性的言语行径，会产生身语合一破坏真理的意图，即谬妄言语。另一种谬妄，则是说非真实的和不正确的事情。言“辩”即其从真实及正确本质上明示。若从特征看来，则是对不正确之事的主观显现而产生的意图，亦即谬妄。言“辩”的本质，若真实陈述，则是稍微可以被赞成的；若大多为谬妄，则极其不可赞成。即使是对自己住所的一些不足之处不愿承认、推脱之类的事，若是为了目的而说，便属于不可赞成；但若作为证人，针对破坏真理而言，则为极可赞成。出家人若取得些许油或肥皂，以戏谑之意说“今日乡间河水中流淌着油”，这是不可赞成的；而那些以自身所见加之证明的人，则是极为可赞成。对此，有四种聚合——即不正确之事、破坏事实的心态、专注努力及洞察他人意图。

Yāya vācāya yassa taṃ vācaṃ bhāsati, tassa hadaye attano piyabhāvaṃ, parassa ca suññabhāvaṃ karoti, sā pisuṇā vācā. Yāya pana attānampi parampi pharusaṃ karoti, yā vācā sayampi pharusā neva kaṇṇasukhā na hadayasukhā vā, ayaṃ pharusā vācā. Yena samphaṃ palapati niratthakaṃ, so samphappalāpo. Tesaṃ mūlabhūtā cetanāpi pisuṇāvācādināmameva labhati. Sā eva ca idha adhippetāti.

以此言语称说的，能在心中产生对自己的爱情及对他人的空虚感者，谓之两舌。以此言语同时使自己和他人受苦痛者，即为恶劣之语。传出空洞无义、不合时宜的话者，即为杂秽语。恶劣言语的根本意图，正是这所谓两舌等言语。此即是恶劣言语的本质。

Tattha saṃkiliṭṭhacittassa paresaṃ vā bhedāya attano piyakamyatāya vā kāyavacīpayogasamuṭṭhāpikā cetanā pisuṇā vācā. Sā yassa bhedaṃ karoti, tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. Tassā cattāro sambhārā – bhinditabbo paro, ‘‘iti ime nānā bhavissantī’’ti bhedapurekkhāratā vā ‘‘iti ahaṃ piyo bhavissāmi vissāsiko’’ti piyakamyatā vā, tajjo vāyāmo, tassa tadatthavijānananti. Pare pana abhinne kammapathabhedo natthi, bhinneyeva hoti.

恶劣之语起于被污染的心，是因在于对他人不合之分裂心、以及自心所欲之身语结合意图而产生。对于制造诸般纷争的人，因其有差别心，其行为品行即为不可赞成；反之在大德者中，则为极可赞成。其四种聚合是：应当制造差别、诸生广异的观察，或自心喜悦之可亲、信心、专注努力及洞察他人意图。至于他人间的行动轨迹无不同，而是存在差别之事实。

Parassa mammacchedakakāyavacīpayogasamuṭṭhāpikā ekantapharusacetanā pharusā vācā. Mammacchedakopi pana payogo cittasaṇhatāya pharusā vācā na hoti. Mātāpitaro hi kadāci puttake evampi vadanti ‘‘corā vo khaṇḍākhaṇḍikaṃ karontū’’ti. Uppalapattampi ca nesaṃ upari patantaṃ na icchanti. Ācariyupajjhāyā ca kadāci nissitake evaṃ vadanti ‘‘kiṃ ime ahirikā anottappino, niddhamatha ne’’ti. Atha ca nesaṃ āgamādhigamasampattiṃ icchanti. Yathā ca cittasaṇhatāya pharusā vācā na hoti, evaṃ vacanasaṇhatāya apharusā vācāpi na hoti. Na hi mārāpetukāmassa ‘‘imaṃ sukhaṃ sayāpethā’’ti vacanaṃ apharusā vācā hoti, cittapharusatāya panesā pharusā vācāva. Sā yaṃ sandhāya pavattitā, tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. Tassā tayo sambhārā – akkositabbo paro, kupitacittaṃ, akkosanāti.

对他人为财产进行破坏的意图，表现为纯粹粗暴的心态及粗暴语言。这种破坏意图，在心态平静时不会表现为粗暴言语。父母有时对子女说“你们像贼般拆毁”，却不愿真有此意；莲花花瓣从其上落下时，亦不愿被毁坏。师长有时也对学徒说“你们这群无羞耻并无恐惧者，快集合吧”。他们也希望学徒能获得这一切。就如在心境平静时不会生粗暴言语一样，语言平静时也不生粗暴言语。因谋害而起的“请安然享乐”等话语并非粗暴言语，是心态粗暴时才有。对此亦有三种聚合——应当应付的人、愤怒心及责骂。

Anatthaviññāpikā kāyavacīpayogasamuṭṭhāpikā akusalacetanā samphappalāpo. So āsevanamandatāya appasāvajjo, āsevanamahantatāya mahāsāvajjo. Tassa dve sambhārā – bhāratayuddhasītāharaṇādiniratthakakathāpurekkhāratā, tathārūpikathākathanañcāti. Pare pana taṃ kathaṃ agaṇhante kammapathabhedo natthi, parena samphappalāpe gahiteyeva hoti.

不善法显现者为身语苦集所生，是不善意业的杂秽言语。此言语因贪欲减退则为轻微不善，因贪欲强盛则为严重不善。此中有两种因缘：一者是对愚昧无益之战争、饥荒等无用言说的执著；二者则为无实根的空谈等。后者如何不被摄取？此无业道差别，唯在他人杂秽言语中被抓取而已。

Abhijjhāyatīti abhijjhā, parabhaṇḍābhimukhī hutvā tanninnatāya pavattatīti attho. Sā ‘‘aho vata idaṃ mamassā’’ti evaṃ parabhaṇḍābhijjhāyanalakkhaṇā, adinnādānaṃ viya appasāvajjā mahāsāvajjā ca. Tassa dve sambhārā – parabhaṇḍaṃ, attano pariṇāmanañcāti. Parabhaṇḍavatthuke hi lobhe uppannepi na tāva kammapathabhedo hoti, yāva ‘‘aho vata idaṃ mamassā’’ti attano na pariṇāmeti.

贪欲生者谓之贪欲，意指趋向他物，生起对彼之追逐。这即所谓缘彼品贪，亦为取不善。贪欲带如取非戒，轻微与严重不善皆含。此亦有二因缘：一者是对外物之贪取，二者则是对自身之执著。对外物虽生贪欲，尚无业道差异，唯因不转念为己所有，不成业因。

Hitasukhaṃ byāpādayatīti byāpādo. So paravināsāya manopadosalakkhaṇo, pharusā vācā viya appasāvajjo mahāsāvajjo ca. Tassa dve sambhārā – parasatto ca, tassa ca vināsacintāti. Parasattavatthuke hi kodhe uppannepi na tāva kammapathabhedo hoti, yāva ‘‘aho vatāyaṃ ucchijjeyya vinasseyyā’’ti tassa vināsaṃ na cinteti.

所苦动者谓苦动，是恶意心理。此为谋害他物之心，粗恶语如轻微不善，严重不善亦是如是。此亦有二因缘：一者为他人，二者则为念及其毁灭。对他人虽生嗔恨，业路径未有差异，因未念“当将其毁灭”。

Yathābhuccagahaṇābhāvena micchā passatīti micchādiṭṭhi. Sā ‘‘natthi dinna’’ntiādinā nayena viparītadassanalakkhaṇā, samphappalāpo viya appasāvajjā, mahāsāvajjā ca. Apica aniyatā appasāvajjā, niyatā mahāsāvajjā. Tassā dve sambhārā – vatthuno ca gahitākāraviparītatā, yathā ca taṃ gaṇhāti, tathābhāvena tassūpaṭṭhānanti. Tattha natthikāhetukaakiriyadiṭṭhīhi eva kammapathabhedo hoti, na aññadiṭṭhīhi.

以如执取故，谓之错误见。此以“非有非无”等说引致逆见，与杂秽言语同为不善之轻重两样。其又有无常不定者为轻不善，有确定者为重不善。其二因缘为：一者是执著事物相反之相，二者是此执著所东引。若无灭因与净行等见，则有业道不同，非其他见所能及。

Imesaṃ pana dasannaṃ akusalakammapathānaṃ dhammato, koṭṭhāsato, ārammaṇato, vedanāto, mūlatoti pañcahākārehi vinicchayo veditabbo.

这十种不善业道，应依其法性、类别、起因、感受、根本五分，明辨分析。

Tattha dhammatoti etesu hi satta paṭipāṭiyā cetanādhammāva honti, abhijjhādayo tayo cetanāsampayuttā.

彼法性指十恶业中七法相，皆为意业之表现。诸如贪欲三法联系于意，构成恶意之原动力。

Koṭṭhāsatoti paṭipāṭiyā satta, micchādiṭṭhi cāti ime aṭṭha kammapathā eva honti, no mūlāni. Abhijjhābyāpādā kammapathā ceva mūlāni ca. Abhijjhā hi mūlaṃ patvā lobho akusalamūlaṃ hoti, byāpādo doso akusalamūlaṃ.

「百个支分」者，依次计数为七，而「邪见」有八个恶业之道，但这八道并非根本业道。贪与嗔是根本业道。因由贪为根，贪成为不善业的根本；因由嗔为根，嗔成为不善业的根本。

Ārammaṇatoti pāṇātipāto jīvitindriyārammaṇato saṅkhārārammaṇo. Adinnādānaṃ sattārammaṇaṃ vā saṅkhārārammaṇaṃ vā. Micchācāro phoṭṭhabbavasena saṅkhārārammaṇo, sattārammaṇotipi eke. Musāvādo sattārammaṇo vā saṅkhārārammaṇo vā. Tathā pisuṇā vācā. Pharusā vācā sattārammaṇāva samphappalāpo diṭṭhasutamutaviññātavasena sattārammaṇo vā saṅkhārārammaṇo vā. Tathā abhijjhā. Byāpādo sattārammaṇova. Micchādiṭṭhi tebhūmakadhammavasena saṅkhārārammaṇāva.

「所缘」者，即杀生为身体之所缘，命根为所缘，造作业为所缘。偷盗为众生所缘或造作业所缘。邪淫行为必然为造作业所缘，有的也为众生所缘。妄语为众生所缘或造作业所缘。如污秽之语，恶语亦为众生所缘，杂秽之语因所见所闻不明故，有的为众生所缘或造作业所缘。亦如贪欲，嗔恚为众生所缘。邪见因三界法故，为造作业所缘。

Vedanātoti pāṇātipāto dukkhavedano hoti. Kiñcāpi hi rājāno coraṃ disvā hasamānāpi ‘‘gacchatha bhaṇe, māretha na’’nti vadanti, sanniṭṭhāpakacetanā pana nesaṃ dukkhasampayuttāva hoti. Adinnādānaṃ tivedanaṃ. Tañhi parabhaṇḍaṃ disvā haṭṭhatuṭṭhassa gaṇhato sukhavedanaṃ hoti, bhītatasitassa gaṇhato dukkhavedanaṃ, tathā vipākanissandaphalāni paccavekkhantassa. Gahaṇakāle majjhattabhāve ṭhitassa pana gaṇhato adukkhamasukhavedanaṃ hoti. Micchācāro sukhamajjhattavasena dvivedano, sanniṭṭhāpakacitte pana majjhattavedano na hoti. Musāvādo adinnādāne vuttanayeneva tivedano, tathā pisuṇā vācā. Pharusā vācā dukkhavedanā. Samphappalāpo tivedano. Paresu hi sādhukāraṃ dentesu celādīni ukkhipantesu haṭṭhatuṭṭhassa sītāharaṇabhāratayuddhādīni kathanakāle so sukhavedano hoti, paṭhamaṃ dinnavetanena ekena pacchā āgantvā ‘‘ādito paṭṭhāya kathehī’’ti vutte ‘‘niravasesaṃ yathānusandhikaṃ pakiṇṇakakathaṃ kathessāmi nu kho, no’’ti domanassitassa kathanakāle dukkhavedano hoti, majjhattassa kathayato adukkhamasukhavedano hoti. Abhijjhā sukhamajjhattavasena dvivedanā, tathā micchādiṭṭhi. Byāpādo dukkhavedano.

「感受」者，杀生即苦感受。譬如国王见盗亦笑言「快走，别死了」时，表面意图掩饰，内心实苦恼。盗窃为剧烈苦感受。对于盗窃又见他人持有财富时，喜为乐受，恐惧时为苦受，如果报报应皆以此观照。深思时处中次第，则为不苦不乐感受。邪淫虽为快乐中间感受，但明了作用心则非中间受。妄语对盗窃如前所言为剧烈苦感受。污秽之语为苦受。恶语为剧烈苦受。杂秽言语为剧烈苦受。于他人行善表现如持牙刷、扫除、挑水、打水战等工作，行善者喜乐受；若遭辱骂恶言时，内心愤恨为苦受。旁观者对所陈说的善与恶见解不同，前者为乐感受，后者因被侮辱而生苦受，居于中间而论则为不苦不乐受。贪欲为快乐中间受，邪见亦然。嗔恚为苦感受。

Mūlatoti pāṇātipāto dosamohavasena dvimūlako hoti, adinnādānaṃ dosamohavasena vā lobhamohavasena vā, micchācāro lobhamohavasena, musāvādo dosamohavasena vā lobhamohavasena vā. Tathā pisuṇā vācā samphappalāpo ca. Pharusā vācā dosamohavasena, abhijjhā mohavasena ekamūlā, tathā byāpādo. Micchādiṭṭhi lobhamohavasena dvimūlāti.

「根本」者，杀生因嗔恚无明二根本而成二根本；偷盗因嗔恚无明或贪无明而成；邪淫因贪无明而成，妄语因嗔恚无明或贪无明而成。污秽之语及杂秽言语亦然。恶语因嗔恚无明为根本，贪无明为根本，嗔恚无明合而为一根本，嗔恚无明为根本。邪见因贪无明为二根本。

Akusalakammapathakathā niṭṭhitā. · 不善业道论已竟。

Pāṇātipātādīhi pana viratiyo, anabhijjhāabyāpādasammādiṭṭhiyo cāti ime dasa kusalakammapathā nāma. Pāṇātipātādīhi etāya viramanti, sayaṃ vā viramati, viramaṇamattameva vā etanti virati. Yā pāṇātipātādīhi viramantassa kusalacittasampayuttā virati, sā pabhedato tividhā hoti sampattavirati samādānavirati samucchedaviratīti. Tattha asamādinnasikkhāpadānaṃ attano jātivayabāhusaccādīni paccavekkhitvā ‘‘ayuttaṃ amhākaṃ evarūpaṃ pāpaṃ kātu’’nti sampattavatthuṃ avītikkamantānaṃ uppajjamānā virati sampattavirati nāma. Samādinnasikkhāpadānaṃ pana sikkhāpadasamādāne ca tatuttari ca attano jīvitampi pariccajitvā vatthuṃ avītikkamantānaṃ uppajjamānā virati samādānavirati nāma. Ariyamaggasampayuttā pana virati samucchedavirati nāma, yassā uppattito pabhuti ariyapuggalānaṃ ‘‘pāṇaṃ ghātessāmā’’tiādicittampi na uppajjatīti.

关于戒杀生等五戒的戒断，有「无贪嗔之正见」者。此五戒名为十种善业之道。依此五戒而断者，或自觉断，或仅断至断止程度。以守戒中心善念随伴之尚断，名为具足断；由守戒而生之不退转心名为断之具足；依圣道断者为断绝断，心不复生。此中，未受戒者检视自身出生之家族与身分业报等言：「绝不作此恶」时，生起尚断，即谓具足断。已受戒且持戒习为例者，甚至舍弃自身生命而护持戒时，生起具足断，名为断之具足。循圣道修行断时，断生起彻底，不复现世诸恶心念，谓断绝断。

Idāni akusalakammapathānaṃ viya imesaṃ kusalakammapathānaṃ dhammato, koṭṭhāsato, ārammaṇato, vedanāto, mūlatoti pañcahākārehi vinicchayo veditabbo.

如今应当依照正法，以以上五法——百个支分、所缘、感受、根本——等五个方面，分别确认这些善业之道，犹如判断不善业之道。

Tattha dhammatoti etesupi paṭipāṭiyā satta cetanāpi vaṭṭanti viratiyopi, ante tayo cetanāsampayuttāva.

此中所说法行，依行法而修，有七种意乐轮转与禁戒，最后三意是相连的。

Koṭṭhāsatoti paṭipāṭiyā satta kammapathā eva, no mūlāni, ante tayo kammapathā ceva mūlāni ca. Anabhijjhā hi mūlaṃ patvā alobho kusalamūlaṃ hoti, abyāpādo adoso kusalamūlaṃ, sammādiṭṭhi amoho kusalamūlaṃ.

所谓八正道，依次有七种业道，不是根本（本源）；末三业道既是根本又是根本之所依。真无贪（不贪）为根本而断，真无嗔（不嗔）为根本而善，真正见为根本而明。

Ārammaṇatoti pāṇātipātādīnaṃ ārammaṇāneva etesaṃ ārammaṇāni. Vītikkamitabbatoyeva hi veramaṇī nāma hoti. Yathā pana nibbānārammaṇo ariyamaggo kilese pajahati, evaṃ jīvitindriyādiārammaṇāpete kammapathā pāṇātipātādīni dussīlyāni pajahantīti.

所谓起因，是指对杀生等的起因。因为断除者即为戒，正如圣道断除烦恼，诸业因断杀生等除恶垢。

Vedanātoti sabbe sukhavedanā vā honti majjhattavedanā vā. Kusalaṃ patvā hi dukkhā vedanā nāma natthi.

所谓受，是一切皆有苦受感受与中受感受。断除烦恼即无苦感受。

Mūlatoti paṭipāṭiyā satta ñāṇasampayuttacittena viramantassa alobhaadosaamohavasena timūlā honti. Ñāṇavippayuttacittena viramantassa alobhādosavasena dvimūlā. Anabhijjhā ñāṇasampayuttacittena viramantassa adosaamohavasena dvimūlā. Ñāṇavippayuttacittena viramantassa adosavasena ekamūlā. Alobho pana attanāva attano mūlaṃ na hoti. Abyāpādepi eseva nayo. Sammādiṭṭhi alobhādosavasena dvimūlāvāti.

依行法，有七种根本，那是由具足智慧觉知而断除的贪嗔痴三根本。有两根本是由无分别智慧断除的贪嗔根本。无贪切断时具智慧无痴者有二根本。无分别智慧断嗔时只有一根本。但无贪自身并非自根本，无嗔亦然。正见是由无贪无嗔二根本成。

Kusalakammapathakathā niṭṭhitā. · 善业道论已竟。

§41

41.

Evaṃ dasakusalakammapathavasena sīlaṃ dassetvā idāni nekkhammādīnaṃ arahattamaggapariyosānānaṃ sattatiṃsadhammānaṃ vasena dassetuṃ nekkhammena kāmacchandaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlantiādimāha. Tattha yasmā nekkhammena kāmacchandaṃ saṃvarati na vītikkamati, tasmā nekkhammaṃ sīlanti adhippāyo. Paccattatthe vā karaṇavacanaṃ, nekkhammanti attho. Esa nayo sesesu. Pāḷiyaṃ pana nekkhammaabyāpāde dassetvā heṭṭhā vuttanayattā sesaṃ saṅkhipitvā ante arahattamaggoyeva dassito.

依这十善业道彰显戒律，现在欲显出出离等阿拉汉圣道终结三十七法中的守戒：出离之戒、制欲戒、断戒等。因守出离戒而制欲欲，不犯戒即称为戒。逐一分别说，『出离』是法义。依巴利语出离不贪戒展示后，略表其余综摄，归纳于阿拉汉圣道中。

Evaṃ saṃvaraavītikkamavasena sīlaṃ dassetvā idāni tesaṃyeva dvinnaṃ pabhedadassanatthaṃ pañca sīlāni pāṇātipātassa pahānaṃ sīlantiādimāha. Ettha ca pāṇātipātassa pahānaṃ sīlaṃ, pāṇātipātā veramaṇī sīlaṃ, pāṇātipātassa paṭipakkhacetanā sīlaṃ, pāṇātipātassa saṃvaro sīlaṃ, pāṇātipātassa avītikkamo sīlanti yojanā kātabbā. Pahānanti ca koci dhammo nāma natthi aññatra vuttappakārānaṃ pāṇātipātādīnaṃ anuppādamattato. Yasmā pana taṃ taṃ pahānaṃ tassa tassa kusalassa dhammassa patiṭṭhānaṭṭhena upadhāraṇaṃ hoti, vippakiṇṇasabhāvākaraṇena ca samodhānaṃ, tasmā pubbe vutteneva upadhāraṇasamodhānasaṅkhātena sīlanaṭṭhena sīlanti vuttaṃ. Itare cattāro dhammā tato tato veramaṇivasena tassa tassa saṃvaravasena tadubhayasampayuttacetanāvasena taṃ taṃ avītikkamantassa avītikkamavasena ca cetaso pavattisabhāvaṃ sandhāya vuttā.

如是示现戒律摄持无过失，即现在乃以此教法中二种区别明示，五戒中断杀戒等为示现凡五戒。于此断杀戒者，即杀生禁戒、杀生相反意念戒、杀生禁戒之摄持戒、杀生戒之无过失戒，此五条须当结合施用。所谓断者，无有其他事，唯此杀生等所说之不发生为断。盖因每断一事，于各善法受持之坚立，及因非本性而灭除，故以前说受持及灭除诸因缘，称为戒。其他四戒亦同，别各依戒禁意志及其摄持，二者相并意念及戒之无过失，以此心态之发生为戒。

Atha vā pahānampi dhammato atthiyeva. Kathaṃ? Pahīyate anena pāṇātipātādipaṭipakkho, pajahati vā taṃ paṭipakkhanti pahānaṃ. Kiṃ taṃ? Sabbepi kusalā khandhā. Aññe pana ācariyā ‘‘nekkhammādīsupi ‘veramaṇī sīla’nti vacanamattaṃ gahetvā sabbakusalesupi niyatayevāpanakabhūtā virati nāma atthī’’ti vadanti, na tathā idhāti. Evamimehi pahānādīhi pañcahi padehi visesetvā pariyantāpariyantasīladvaye apariyantasīlameva vuttaṃ. Tasmā eva hi evarūpāni sīlāni cittassa avippaṭisārāya saṃvattanti…pe… sacchikātabbaṃ sacchikaronto sikkhatīti vuttaṃ.

又或断者亦称法由存，云何说耶？所谓断者，即杀生等之相反行摄弃，舍弃及逆转所对行为，即是断也。何者为断？诸善蕴悉皆为之。然有师长谓“出家及如是者受戒戒约为言辞，只依诸善法之普遍，所谓自禁止为断”，此未合实情。依此五断戒等分别，终极不终极二种戒，仅称为不终极戒。于是如是戒法因心不逆转而为持，就是应当证实之法，已证实而修行。

Tattha avippaṭisārāya saṃvattantīti ‘‘saṃvaro avippaṭisāratthāyā’’ti (pari. 366) ca ‘‘avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṃsānī’’ti (a. ni. 10.1; 11.1) ca vacanato avippaṭisāratthāya saṃvattanti. ‘‘Avippaṭisāro pāmojjatthāyā’’ti (pari. 366) ca ‘‘yoniso manasikaroto pāmojjaṃ jāyatī’’ti (paṭi. ma. 1.74) ca vacanato pāmojjāya saṃvattanti. ‘‘Pāmojjaṃ pītatthāyā’’ti (pari. 366) ca ‘‘pamuditassa pīti jāyatī’’ti (a. ni. 5.26; saṃ. ni. 5.376; dī. ni. 3.322) ca vacanato pītiyāsaṃvattanti. ‘‘Pīti passaddhatthāyā’’ti (pari. 366) ca ‘‘pītimanassa kāyo passambhatī’’ti (a. ni. 5.26; saṃ. ni. 5.376; dī. ni. 3.322) ca vacanato passaddhiyā saṃvattanti. ‘‘Passaddhi sukhatthāyā’’ti (pari. 366) ca ‘‘passaddhakāyo sukhaṃ vedetī’’ti (a. ni. 5.26; saṃ. ni. 5.376; dī. ni. 3.322) ca vacanato somanassāya saṃvattanti. Cetasikaṃ sukhañhi somanassanti vuccati. Āsevanāyāti bhusā sevanā āsevanā. Kassa āsevanā? Anantaraṃ somanassavacanena sukhassa vuttattā sukhaṃ siddhaṃ. ‘‘Sukhino cittaṃ samādhiyatī’’ti (a. ni. 5.26; saṃ. ni. 5.376; dī. ni. 3.322) ca vacanato tena sukhena samādhi siddho hoti. Evaṃ siddhassa samādhissa āsevanā. Tassa samādhissa āsevanāya saṃvattanti, paguṇabalavabhāvāya saṃvattantīti attho. Bhāvanāyāti tasseva samādhissa vuddhiyā. Bahulīkammāyāti tasseva samādhissa punappunaṃ kiriyāya. Avippaṭisārādipavattiyā mūlakāraṇaṃ hutvā samādhissa saddhindriyādialaṅkārasādhanena alaṅkārāya saṃvattanti. Avippaṭisārādikassa samādhisambhārassa sādhanena parikkhārāya saṃvattanti. ‘‘Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā’’tiādīsu (ma. ni. 1.192) viya hi ettha sambhārattho parikkhārasaddo. ‘‘Ratho sīlaparikkhāro, jhānakkho cakkavīriyo’’tiādīsu (saṃ. ni. 3.54) pana alaṅkārattho. ‘‘Sattahi nagaraparikkhārehi suparikkhataṃ hotī’’tiādīsu (a. ni. 7.67) parivārattho. Idha pana alaṅkāraparivārānaṃ visuṃ āgatattā sambhāratthoti vuttaṃ. Sambhārattho ca paccayatthoti. Mūlakāraṇabhāveneva samādhisampayuttaphassādidhammasampattisādhanena parivārāya saṃvattanti. Samādhissa vipassanāya ca padaṭṭhānabhāvapāpanena vasībhāvapāpanena ca paripuṇṇabhāvasādhanato pāripūriyā saṃvattanti.

云心不逆转者，即“戒律摄持为不逆转意”也（集论366经注），“安娜陀，戒律所摄持者为诸善戒法之不逆转之本”《阿毗尼柯经》十卷一章、十一卷一章所说亦是。“不逆转生欢喜”《集论》366经注、“以智慧思惟便知生喜”《巴提摩卡注》一卷七十四页亦然。欢喜生于喜悦，此为假借。奉事即恩爱奉养。奉事何为？即随喜之言指苦乐完满。喜生则心安静，“喜乐人则身心安”《阿毗》《桑提》《长行注》多处皆有。安静则身感愉快，《阿毗》《桑提》《长行注》所说喜悦即安静及欢乐是相连。心行成乐，即谓欢乐。奉事则为多做修习。多做则重复成习。由心不逆转等之发生为根本缘起，于三昧以恒持如莲华饰成。心不逆转等之三昧，依缘成就相资道具为装饰物。以三昧成就所资之装饰为盛饰。即如《摩诃尼柯》一卷一百九十二页等谓，出家人以此作为生活资粮；又如《桑提注》三卷五十四页等谓，有“戒车为资粮定天力”；《阿毗尼柯》七卷六十七页等谓，诸围绕为装饰。此地以装饰众多达至乃谓资粮。资粮即缘也。缘为根本因故，三昧由恒持戒生诸法之恒持等诸因缘为缘成就。三昧亦由观智等修习具足，具足成就而圆满。

Evaṃ sīlūpanissayena sabbākāraparipūraṃ samādhiṃ dassetvā idāni ‘‘samāhite citte yathābhūtaṃ jānāti passati, yathābhūtaṃ jānaṃ passaṃ nibbindati, nibbindaṃ virajjati, virāgā vimuccatī’’ti (paṭi. ma. 1.73; dī. ni. 3.359) vacanato sīlamūlakāni samādhipadaṭṭhānāni yathābhūtañāṇadassanādīni dassento ekantanibbidāyātiādimāha. Nibbidāya hi dassitāya tassā padaṭṭhānabhūtaṃ yathābhūtañāṇadassanaṃ dassitameva hoti. Tasmiñhi asiddhe nibbidā na sijjhatīti. Tāni pana vuttatthāneva. Yathābhūtañāṇadassanaṃ panettha sappaccayanāmarūpapariggaho.

如是由戒生具足清净三昧，现于此处称“心定时如实知见，知见转变如实觉知，生厌离、厌离而净除，净除而得解脱”，《巴提摩卡注》一卷七十三页、《长行注》第三卷三百五十九页所说。以戒为根本的发展，展现如实知见与觉知。由此断厌离等，铸成断厌离所观念。断厌离未成即不现成。如是因缘所在便是戒法所说之法。此处详述如实知见为色受名等之连系依缘。

Evaṃ amatamahānibbānapariyosānaṃ sīlappayojanaṃ dassetvā idāni tassa sīlassa adhisīlasikkhābhāvaṃ tammūlakā ca adhicittaadhipaññāsikkhā dassetukāmo evarūpānaṃ sīlānaṃ saṃvarapārisuddhi adhisīlantiādimāha. Tattha saṃvaroyeva pārisuddhi saṃvarapārisuddhi. Evarūpānaṃ apariyantabhūtānaṃ vivaṭṭanissitānaṃ sīlānaṃ saṃvarapārisuddhi vivaṭṭanissitattā sesasīlato adhikaṃ sīlanti adhisīlanti vuccati. Saṃvarapārisuddhiyā ṭhitaṃ cittanti edisāya sīlasaṃvarapārisuddhiyā patiṭṭhitaṃ cittaṃ suṭṭhu avippaṭisārādīnaṃ āvahanato na vikkhepaṃ gacchati, samādhismiṃ patiṭṭhātīti attho. Avikkhepoyeva pārisuddhi avikkhepapārisuddhi. So sabbamalavirahito nibbedhabhāgiyo samādhi sesasamādhito adhikattā adhicittanti vuccati. Cittasīsena hettha samādhi niddiṭṭho. Saṃvarapārisuddhiṃ sammā passatīti parisuddhaṃ sīlasaṃvaraṃ ñātapariññāvasena tīraṇapariññāvasena ca sammā passati, evameva avikkhepapārisuddhisaṅkhātaṃ parisuddhaṃ samādhiṃ sammā passati. Evaṃ passato cassa dassanasaṅkhātā pārisuddhi dassanapārisuddhi. Sāyeva sesapaññāya adhikattā adhipaññāti vuccati. Yo tatthāti yo tattha saṃvaraavikkhepadassanesu. Saṃvaraṭṭhoti saṃvarabhāvo. Evameva avikkhepaṭṭhadassanaṭṭhā ca veditabbā. Adhisīlameva sikkhā adhisīlasikkhā. Evaṃ itarāpi veditabbā.

如是阐明不朽的无上涅槃终结之戒法因缘，继而展示戒法之究竟修习，即戒止之清净等。戒止即戒之清净，称曰戒止清净。此无上戒法之不终极、圆满、不逆转，乃指其清净，因戒止清净比其余戒法更为广大，故称戒止为究竟戒。戒止清净所依之心，谓因其清净内心于诸烦恼之无障碍，能正受持并循规蹈矩，不远散乱，住于禅定中。此即无散乱清净。无散乱者为精纯无染。此故离烦恼，得禅定余次第，谓之胜心。由心贯穿，禅定得现。戒止清净者已证见，因完备之戒止清净，具足根智与断知，方为真见。真见即戒止清净之正证，观感同理适用无散乱之定。如此见便是见之清净。以此见得见之清净，称见之清净。于此境地智慧更胜，即名为上智。彼处，即于其中生戒止清净显相。戒止者为戒止之性。如是无散乱明相之乐得，应当了知。戒法修习称为戒法修习，其他亦当依此知。

Evaṃ tisso sikkhāyo dassetvā idāni tāsaṃ pāripūrikkamaṃ dassetuṃ imā tisso sikkhāyo āvajjanto sikkhatītiādimāha. Tassattho – paccekaṃ paripūretuṃ āvajjantopi sikkhati nāma, āvajjetvā ‘‘ayaṃ nāma sikkhā’’ti jānantopi sikkhati nāma, jānitvā punappunaṃ passantopi sikkhati nāma, passitvā yathādiṭṭhaṃ paccavekkhantopi sikkhati nāma, paccavekkhitvā tattheva cittaṃ acalaṃ katvā patiṭṭhapentopi sikkhati nāma, taṃtaṃsikkhāsampayuttasaddhāvīriyasatisamādhipaññāhi sakasakakiccaṃ karontopi sikkhati nāma, abhiññeyyābhijānanādikālepi taṃ taṃ kiccaṃ karonto tissopi sikkhāyo sikkhati nāmāti . Puna pañca sīlānītiādīni vuttatthāneva. Arahattamaggena sabbakilesānantiādīsu pana arahantānaṃ suṭṭhu vippaṭisārādiabhāvato āsevanādibhāvato ca tāni padāni yujjanteva. Ekantanibbidāyātiādīni pana satipaṭṭhānasammappadhānāni viya maggakkhaṇeyeva yojetabbāni.

如是三种修习法示现，今说明其圆满，呼唤修习此三法。此处称，若欲圆满则各自应修之，先召令称“此为修习”，已知且识后，复次回观视察即称修习，视察后即立心坚定，称为修习，又娴熟于信、精进、念、定、慧诸功用，随顺彼修习作诸相关行为，亦谓修习。明了于三摩地达成时，亦进行种种修习，此亦名修习。再以五戒经处示说，阿拉汉道中，十恶断尽，彼阿拉汉因无逆转且有奉事等行，合成五条，正如正念念处般集，急速通达彼道。

§42

42.

Saṃvarapārisuddhiṃ sammā passati, avikkhepapārisuddhiṃ sammā passatīti idaṃ pana vacanadvayaṃ phalasamāpattatthāya vipassanāvasena yojetabbaṃ, dutiyavacanaṃ pana nirodhasamāpattatthāya vipassanāvasenāpi yujjati. Āvajjanto sikkhatītiādīsu pañcasu vacanesu arahato sikkhitabbābhāvepi asekkhasīlakkhandhādisabhāvato ‘‘sikkhatī’’ti vuttanti veditabbaṃ. Saddhāya adhimuccanto sikkhatītiādīni pana maggakkhaṇaññeva sandhāya vuttāni. Aññānipi upacārappanāvipassanāmaggavasena vuttāni vacanāni yathāyogaṃ yojetabbānīti.

清净自制者应当正知正见；不动摇清净者亦应正知正见。这两句话是为了说明果位的成就而应当以观智安住。第二句话则是为灭尽果的成就而应以观智安住。『起戒修学』等五句中，尽管阿拉汉终断了修学之义，因他无非具足非初学之清净戒法等恒持法，故称为『修学者』，此当知也。此五句出于信心熏习，专为修道境界结集而说。其他也有以观智之道理为辅，依当法应当调伏运用的说法。

Sīlamayañāṇaniddesavaṇṇanā niṭṭhitā. · 戒所成智义释注释完毕。

3. Samādhibhāvanāmayañāṇaniddesavaṇṇanā

三、关于禅定修习所生知见之说明与阐释

§43

43. Samādhibhāvanāmayañāṇaniddese ādito tāva ekakato paṭṭhāya yāva dasakā samādhippabhedaṃ dassento eko samādhītiādimāha. Tattha cittassa ekaggatāti nānārammaṇavikkhepābhāvato ekaṃ ārammaṇaṃ aggaṃ uttamaṃ assāti ekaggo, ekaggassa bhāvo ekaggatā. Sā pana ekaggatā cittassa, na sattassāti dassanatthaṃ ‘‘cittassā’’ti vuttaṃ. Duke lokiyoti loko vuccati lujjanapalujjanaṭṭhena vaṭṭaṃ, tasmiṃ pariyāpannabhāvena loke niyuttoti lokiyo. Lokuttaroti uttiṇṇoti uttaro, loke apariyāpannabhāvena lokato uttaroti lokuttaro. Tike savitakko ca so savicāro cāti savitakkasavicāro. Evaṃ avitakkaavicāro. Vitakkavicāresu vicārova mattā pamāṇaṃ etassāti vicāramatto, vicārato utthari vitakkena saddhiṃ sampayogaṃ na gacchatīti attho. Avitakko ca so vicāramatto cāti avitakkavicāramatto. Tīsupi vicchedaṃ katvāpi paṭhanti. Catukkapañcakā vuttatthā . Chakke punappunaṃ uppajjanato satiyeva anussati, pavattitabbaṭṭhānamhiyeva vā pavattattā saddhāpabbajitassa kulaputtassa anurūpā satītipi anussati, buddhaṃ ārabbha uppannā anussati bauddhānussati. Arahatādibuddhaguṇārammaṇāya satiyā etaṃ adhivacanaṃ. Tassā buddhānussatiyā vasena cittassa ekaggatāyeva uddhaccasaṅkhātassa vikkhepassa paṭipakkhabhāvato na vikkhepoti avikkhepo. Dhammaṃ ārabbha uppannā anussati dhammānussati. Svākkhātatādidhammaguṇārammaṇāya satiyā etaṃ adhivacanaṃ. Saṅghaṃ ārabbha uppannā anussati saṅghānussati. Suppaṭipannatādisaṅghaguṇārammaṇāya satiyā etaṃ adhivacanaṃ . Sīlaṃ ārabbha uppannā anussati sīlānussati. Attano akhaṇḍatādisīlaguṇārammaṇāya satiyā etaṃ adhivacanaṃ. Cāgaṃ ārabbha uppannā anussati cāgānussati. Attano muttacāgatādicāgaguṇārammaṇāya satiyā etaṃ adhivacanaṃ. Devatā ārabbha uppannā anussati devatānussati. Devatā sakkhiṭṭhāne ṭhapetvā attano saddhādiguṇārammaṇāya satiyā etaṃ adhivacanaṃ.

第四十三条关于以禅定修习所生知见之说明，先择一处逐一解说，直到说明十种禅定异相，称为一禅等。其中文字「心之一境专注」者，谓心无种种杂念动摇，专注于一境，此境第一最胜，故称专注。心之专注，意即一心不二也。所谓非有，即呼为凡俗世界。所谓世界，即指由诸受业轮回不息之境界。其间所处者为世间。所谓超世，即超出此世之意。所谓三念，即善思维与善思量，谓思虑辅佐。以此区分，有思虑之思量，与无思虑之思量。于有思虑者，思量以一定尺度而行，思量不与思虑相违背。无思考者，谓无思虑之思量。此三种分辨处，皆当分辨且读。该处说法为四分法五分法之义。频繁生起正念，于持戒修学之处不断回忆，忆念佛陀，于佛陀成道起始处忆念，即为佛之回忆。回忆阿拉汉等佛陀圣德者，为此回忆之称谓。由此佛陀回忆，业心专注不被诸扰乱影响，故曰不散乱。回忆法，所忆为法义广大，故称法回忆。回忆僧，所忆为正行僧伽，故称僧回忆。回忆戒，忆所受持之戒法完整，故称戒回忆。回忆布施，为自所得布施善行徳业，故称布施回忆。回忆诸天，曾在天处得贤圣回忆诸德，故称天回忆。以诸天为证，立信心等德之回忆名分。

Sattake samādhikusalatāti ekavidhādibhedena anekabhede samādhimhi ‘‘ayamevaṃvidho samādhi, ayamevaṃvidho samādhī’’ti chekabhāvo. Samādhiparicchedakapaññāyetaṃ adhivacanaṃ. Samādhiuppādanavidhānepi chekabhāvo samādhikusalatā.

以七种禅定为善，依种类差别与多种禅定中，以「此种禅定是如此种禅定，如此种禅定即是此种禅定」之判别法加以识断。此为禅定分类辨别之名称。依禅定生起方式亦有分类，此名为禅定善巧之别。

Samādhissa samāpattikusalatāti uppāditassa samādhissa samāpajjane chekabhāvo. Etena samāpajjanavasitā vuttā hoti.

就禅定之成功境界而言，以其禅定成功生起及入定状态为辨别。此谓成功入定之境。

Samādhissa ṭhitikusalatāti samāpannassa samādhissa santativasena yathāruci ṭhapane chekabhāvo. Etena adhiṭṭhānavasitā vuttā hoti. Atha vā nimittaggahaṇena cassa puna te ākāre sampādayato appanāmattameva ijjhati, na ciraṭṭhānaṃ. Ciraṭṭhānaṃ pana samādhiparipanthānaṃ dhammānaṃ suvisodhitattā hoti. Yo hi bhikkhu kāmādīnavapaccavekkhaṇādīhi kāmacchandaṃ na suṭṭhu vikkhambhetvā, kāyapassaddhivasena kāyaduṭṭhullaṃ na suppaṭippassaddhaṃ katvā, ārambhadhātumanasikārādivasena thinamiddhaṃ na suṭṭhu paṭivinodetvā, samathanimittamanasikārādivasena uddhaccakukkuccaṃ na suṭṭhu samūhataṃ katvā, aññepi samādhiparipanthe dhamme na suṭṭhu visodhetvā jhānaṃ samāpajjati, so avisodhitaṃ āsayaṃ paviṭṭhabhamaro viya, asuddhaṃ uyyānaṃ paviṭṭharājā viya ca khippameva nikkhamati. Yo pana samādhiparipanthe dhamme suṭṭhu visodhetvā jhānaṃ samāpajjati, so suvisodhitaṃ āsayaṃ paviṭṭhabhamaro viya, suparisuddhaṃ uyyānaṃ paviṭṭharājā viya ca sakalampi divasabhāgaṃ antosamāpattiyaṃyeva hoti. Tenāhu porāṇā –

就禅定之坚住而言，以成就禅定时，心意随喜安住为辨别。此谓坚住境界。或因取相而成就，心意安止，止于相缘，并非久住。久住则依禅定道渐净具成。由此知晓：比库若不能善转观制欲望等，而致身心不净、身心不定，则不能善断薄昏沉，不能调伏掉举烦恼，亦不能善净化诸禅法而成就禅定，如是不净之心犹如开裂荒园，不能久住清净。若比库于禅定道理能善加净化而成就禅那，则如开遍净园，具足清净，能每昼夜时段内入定。由此阐明古经所说……

‘‘Kāmesu chandaṃ paṭighaṃ vinodaye, uddhaccathīnaṃ vicikicchapañcamaṃ;

『欲爱』者，即欲念；『瞋恚』者，即恼怒。此两者能消除烦恼，断除躁动、昏沉、怀疑这五种心之不善状态。

Vivekapāmojjakarena cetasā, rājāva suddhantagato tahiṃ rame’’ti .

以慧解脱为喜悦之心，称为清净无染之王，因此于此安乐。

Tasmā ‘‘ciraṭṭhitikāmena pāripanthikadhamme sodhetvā jhānaṃ samāpajjitabba’’nti vuttattā taṃ vidhiṃ sampādetvā samādhissa ciraṭṭhitikaraṇe chekabhāvoti vuttaṃ hoti.

因此说：『应由持久安于乐欲，斩断扰乱之习，入于禅定。』既已宣说此等教令，遂成就此法，于修习禅定时当致持久性之检查。

Samādhissa vuṭṭhānakusalatāti santativasena yathāruci pavattassa samādhissa yathāparicchinnakāleyeva vuṭṭhānena samādhissa vuṭṭhāne chekabhāvo. ‘‘Yassa hi dhammaṃ puriso vijaññā’’tiādīsu (jā. 1.10.152) viya nissakkatthe vā sāmivacanaṃ katanti veditabbanti. Etena vuṭṭhānavasitā vuttā hoti.

禅定中之善起，即以心境自然清净、无杂扰之状态，如同断绝外缘时的觉醒，故禅定中有觉醒检查之性质。『若有者识此法者』等语（业因经 1.10.152）是对此善起之属意与相应言辞，应当了解。由此可知，禅定中有觉醒的检查现象。

Samādhissa kallatākusalatāti agilānabhāvo arogabhāvo kallatā. Gilāno hi akallakoti vuccati. Vinayepi vuttaṃ ‘‘nāhaṃ, bhante, akallako’’ti (pārā. 151). Anaṅgaṇasuttavatthasuttesu (ma. ni. 1.57 ādayo, 70 ādayo) vuttānaṃ jhānapaṭilābhapaccanīkānaṃ pāpakānaṃ icchāvacarānaṃ abhāvena ca abhijjhādīnaṃ cittassa upakkilesānaṃ vigamena ca samādhissa agilānabhāvakaraṇe chekabhāvo samādhissa kallatākusalatā, kilesagelaññarahitabhāve kusalatāti vuttaṃ hoti. Atha vā kallatāti kammaññatā kammaññatāpariyāyattā kallavacanassa. ‘‘Yā cittassa akallatā akammaññatā’’ti (dha. sa. 1162) hi vuttaṃ ‘‘kallacittaṃ muducittaṃ vinīvaraṇacitta’’nti (dī. ni. 1.298; ma. ni. 2.395; mahāva. 26) ca. Ettha kallasaddo kammaññattho. Tasmā kasiṇānulomato kasiṇapaṭilomato kasiṇānulomapaṭilomato jhānānulomato jhānapaṭilomato jhānānulomapaṭilomato jhānukkantikato kasiṇukkantikato jhānakasiṇukkantikato aṅgasaṅkantito ārammaṇasaṅkantito aṅgārammaṇasaṅkantito aṅgavavatthānato ārammaṇavavatthānatoti imehi cuddasahi ākārehi, aṅgārammaṇavavatthānatoti iminā saha pañcadasahi vā ākārehi cittaparidamanena samādhissa kammaññabhāvakaraṇe kusalabhāvoti vuttaṃ hoti.

禅定中的不善起，指身体感受不调、疾病之表现、颓废。患病时谓之无力、疲倦。律藏中云：『我非疾病』（戒律 151）。于无染经文（中部稍经典 1.57节起，70节起）等所说，禅定果获之前，有恶欲行无欲望心障，及嫉妒等心染污消除者，是谓禅定具不病体性，故禅定中谓之不善起、善起，谓心无垢性、纯净。又『不善』可理解为行为不善，『不善』一词意为行为之不纯正。『何者之心不善即是行为不善』（法句．评论1162）云：『不善心，软弱心，被覆障心。』（长部注1.298，中部注2.395，大集毗婆沙26）此处不善一词指行为不善。由此可知，顺随与逆离横向禅定境界，如遍、成长、减退等，均包括十三种形态，涵盖色、境等处所，乃至施用于心之调伏，以故禅定中有善行之表现。

Samādhissa gocarakusalatāti samādhissa gocaresu kasiṇādīsu ārammaṇesu taṃ taṃ jhānaṃ samāpajjitukāmatāya yathāruci āvajjanakaraṇavasena tesu ārammaṇesu chekabhāvo. Etena kasiṇāvajjanavasena āvajjanavasitā vuttā hoti. Atha vā tasmiṃ tasmiṃ disābhāge kasiṇapharaṇavasena evaṃ phuṭṭhassa kasiṇassa ciraṭṭhānavasena ca samādhissa gocaresu chekabhāvo.

禅定中善行对于行境者，谓于禅定境界所在之处，欲达该禅定欢喜，遂令心境防护安住，如同依于雅趣之缘而调整，故禅定调伏于此境界。由此喻禅定之防护安住。如于一一方向，借禅定物持继维持，谓之宗念防护，禅定所在每日久住于此，具此安住，即为禅定境界之防护性质。

Samādhissa abhinīhārakusalatāti ekattanayena heṭṭhāheṭṭhāsamādhiṃ uparūparisamādhibhāvūpanayanena abhinīharaṇe abhininnāmane chekabhāvo. Upacārajjhānañhi vasippattaṃ paṭhamajjhānatthāya vipassanatthāya vā abhinīharati, evaṃ paṭhamajjhānādīni dutiyajjhānādiatthāya vipassanatthāya vā, catutthajjhānaṃ arūpasamāpattatthāya abhiññatthāya vipassanatthāya vā, ākāsānañcāyatanādayo viññāṇañcāyatanādiatthāya vipassanatthāya vā abhinīharatīti evaṃ samādhissa tattha tattha abhinīhārakusalatā. Yasmā pana kusalatā nāma paññā, sā samādhi na hoti, tasmā samādhipariṇāyakapaññāvasena sattavidho samādhi vuttoti veditabbo.

定境中止意的善巧，即以专一的心念，导引上下相续的定境，进行持止。止意是专注于念动之心不分散的状态。在初禅等近行禅那时，止意主要表现为念住心的持止。第二禅等禅那以观的目的为止意，第四禅则以超色界境入定、三明通达为止意。以空无边处等无色界境、识无边处等识所对应的境界，以观的目的进行止意持住。这就是定境中各处的止意善巧。鉴于所谓善巧即智慧，若缺智慧，则不能称为定境。所以以定境成就时的智慧力，能够辨识七种定境，称为定境。

Keci pana ācariyā ‘‘samādhikusalatāti yena manasikārena cittaṃ na vikkhipati, tattha kusalatā. Samāpattikusalatāti yena manasikārena samāpajjantassa jhānaṅgāni pātubhavanti, tattha kusalatā. Ṭhitikusalatāti yena manasikārena appito samādhi na vikkhipati, tattha kusalatā. Vuṭṭhānakusalatāti nīvaraṇavuṭṭhānaṃ jānāti paṭhamajjhāne, aṅgavuṭṭhānaṃ jānāti tīsu jhānesu, ārammaṇavuṭṭhānaṃ jānāti arūpasamāpattīsu, vikkhepavuṭṭhānaṃ jānāti visayādhimattesu, sacchandavuṭṭhānaṃ jānāti pariyantakāle ca avasānakaraṇīyakāle ca. Kallatākusalatāti cittaphāsutāya sarīraphāsutāya āhāraphāsutāya senāsanaphāsutāya puggalaphāsutāya ca samādhissa kallatā hotīti jānāti. Gocarakusalatāti ārammaṇassa paricchedaṃ kātuṃ jānāti, disāpharaṇaṃ kātuṃ jānāti, vaḍḍhetuṃ jānāti. Abhinīhārakusalatāti tattha tattha sammā manasikārena cittaṃ abhinīharati abhininnāmeti, upacāre vasippatte paṭhamajjhāne abhinīharati, evaṃ uparūparijhānesu abhiññāsu arūpasamāpattīsu vipassanāsu ca abhinīharati. Evaṃ tattha tattha abhinīhārakusalatā’’ti evametesaṃ padānaṃ atthaṃ vaṇṇayanti.

有些老师解释止意善巧说：所谓止意善巧，即以心念不散为善巧；所谓入定善巧，即入定时能现前禅那根本境界的善巧；所谓坚立善巧，即恒定心念不散的善巧；所谓正断善巧，即在初禅能识断烦恼；在三禅能识断五盖；在无色定能识断所缘对象和一切动念；在宾至时能认识欢喜和结局决定的善巧。所谓恰当善巧，即于定境中心净、根净、食净、座位净、个体净的性质。所谓境界善巧，即能区分所缘境界的方位、围绕、增长。所谓止意善巧，即于定境心念正念护持不散，初禅近行止意中止，二三禅禅那中止，三明通达和无色定及观禅中止。如此，各处止意善巧如是说明。

Aṭṭhakaṃ vuttatthameva. Navake rūpāvacaroti ‘‘katame dhammā rūpāvacarā? Heṭṭhato brahmapārisajjaṃ pariyantaṃ karitvā uparito akaniṭṭhe deve antokaritvā’’tiādinā (dha. sa. 1289) nayena vuttesu rūpāvacaradhammesu pariyāpanno. Tatrāyaṃ vacanattho – rūpakkhandhasaṅkhātaṃ rūpaṃ ettha avacarati, na kāmoti rūpāvacaro. Rūpakkhandhopi hi rūpanti vuccati ‘‘rūpakkhandho rūpa’’ntiādīsu (yama. 1.khandhayamaka.2) viya. So pana brahmapārisajjabrahmapurohitamahābrahmānaṃ parittābhaappamāṇābhaābhassarānaṃ parittasubhaappamāṇasubhasubhakiṇhānaṃ asaññasattavehapphalānaṃ avihātappasudassasudassīakaniṭṭhānañca vasena soḷasavidho padeso. So rūpāvacarasaṅkhāto padeso uttarapadalopaṃ katvā ‘‘rūpa’’nti vuccati, tasmiṃ rūpe avacaratīti rūpāvacaro. Rūpabhavo vā rūpaṃ, tasmiṃ avacaratīti rūpāvacaraṃ. Kiñcāpi hi eso samādhi kāmabhavepi avacarati, yathā pana saṅgāme avacaraṇato saṅgāmāvacaroti laddhanāmo nāgo nagare carantopi saṅgāmāvacaroti vuccati, thalacarā jalacarā ca pāṇino athale ajale ca ṭhitāpi thalacarā jalacarāti vuccanti, evamayaṃ aññattha avacarantopi rūpāvacaroti vutto. Apica rūpabhavasaṅkhāte rūpe paṭisandhiṃ avacāretītipi rūpāvacaro. Hīnoti lāmako. Hīnuttamānaṃ majjhe bhavo majjho. Majjhimotipi pāṭho, soyevattho. Padhānabhāvaṃ nīto paṇīto, uttamoti attho. Ete pana āyūhanavasena veditabbā. Yassa hi āyūhanakkhaṇe chando vā hīno hoti vīriyaṃ vā cittaṃ vā vīmaṃsā vā, so hīno nāma. Yassa te dhammā majjhimā, so majjhimo. Yassa paṇītā, so paṇīto. Uppāditamatto vā hīno, nātisubhāvito majjhimo, atisubhāvito vasippatto paṇīto. Arūpāvacaro rūpāvacare vuttanayānusārena veditabbo.

此乃佛教八种定境教义中所说。后来《九观经》说：“何为色界境？即以下界梵天界为止，上界诸天为止。”这说法概括了所有色界境。此处所说的“色”是指色蕴的色，不是欲界的色现象。如《俱舍论》中“色蕴即色”言。梵天界是纯净无染，具足广大光明，非意识有情，是十六部广大方所集处。此处说色界，即指这等色的集合处，因上部消失故称为“色界”。色界亦可称为有色之处。虽然这是欲界定境，但其“色境界”的说法乃依比喻。如作战时诸战士在城中活动称为“城战”，行走在陆上、水上者亦可称为陆行、水行者，依此类推，“界境”亦有不同称谓。如色界由续处生起的色境，称为“色界境”。“低”谓肮脏，“中”谓一般，“高”谓善妙。此类别可依其善恶分别五种等级：欲界定境中若欲念退损，定境心力随情境分别不善为低。中等为调伏心力，定境质中。高者为以上为贤，有时整体思量称“中”。此种等级应察其随现。若于思虑时无欲心为低，心力旺盛为贤。此即色界定境的层次区分。

Suññato samādhītiādīsu ‘‘sabbe saṅkhārā aniccā dukkhā anattā’’ti vipassanāpaṭipāṭiyā vipassantassa anattānupassanāya maggavuṭṭhāne jāte yasmā sā vipassanā attavirahitesu saṅkhāresu suññato pavattā, tasmā suññatā nāma hoti. Tāya siddho ariyamaggasamādhi suññato samādhi nāma hoti, suññatavasena pavattasamādhīti attho. Vipassanāya pavattākārena hi so pavattati. Aniccānupassanāya maggavuṭṭhāne jāte yasmā sā vipassanā niccanimittapaṭipakkhavasena pavattā, tasmā animittā nāma hoti. Tāya siddho ariyamaggasamādhi animitto samādhi nāma hoti, niccanimittavirahito samādhīti attho. Vipassanāya pavattākārena hi so pavattati. Dukkhānupassanāya maggavuṭṭhāne jāte yasmā sā vipassanā paṇidhipaṭipakkhavasena pavattā, tasmā appaṇihitā nāma hoti. Tāya siddho ariyamaggasamādhi appaṇihito samādhi nāma hoti, paṇidhivirahito samādhīti attho. Vipassanāya pavattākārena hi so pavattati. Tādisā eva tayo phalasamādhayopi etehiyeva tīhi samādhīhi gahitā hontīti veditabbā. Lokuttarasamādhīnaṃ pana paṇītattā hīnādibhedo na uddhaṭo.

空定，指“一切行无常、苦、无我”之观，观法当中缘生法消散时，生起于无有分别无我法的观察，故名空定。由此获证的圣者道定，称为空定，意为实证法空的定境。以此证确认空为空，即空定之义。依止观之力而生起此定境。无常观时，缘成立灭相续而生，当观无生相对，即无相，此谓无相定。由此成就的圣者道定称为无相定，意为无相随观的定境。苦观时，观法疲敝而生，故名不疲定。圣者道定名为不疲定，以疲敝破坏为断法之义。依靠观力而成。此三种功德的果位定，亦应由三种相应定境成就。出世间定境中，定境的贤劣差别没有宣说高低分别。

Dasake uddhumātakasaññāvasenātiādīsu bhastā viya vāyunā uddhaṃ jīvitapariyādānā yathānukkamaṃ samuggatena sūnabhāvena uddhumātattā uddhumātaṃ, uddhumātameva uddhumātakaṃ, paṭikūlattā vā kucchitaṃ uddhumātanti uddhumātakaṃ. Tathārūpassa chavasarīrassetaṃ adhivacanaṃ. Vinīlaṃ vuccati viparibhinnavaṇṇaṃ, vinīlameva vinīlakaṃ, paṭikūlattā vā kucchitaṃ vinīlanti vinīlakaṃ. Maṃsussadaṭṭhānesu rattavaṇṇassa, pubbasannicayaṭṭhānesu setavaṇṇassa, yebhuyyena ca nīlavaṇṇassa nīlaṭṭhāne nīlasāṭakapārutasseva chavasarīrassetaṃ adhivacanaṃ. Paribhinnaṭṭhānesu vissandamānapubbaṃ vipubbaṃ, vipubbameva vipubbakaṃ, paṭikūlattā vā kucchitaṃ vipubbanti vipubbakaṃ. Tathārūpassa chavasarīrassetaṃ adhivacanaṃ. Vicchiddaṃ vuccati dvidhā chindanena apadhāritaṃ, vicchiddameva vicchiddakaṃ, paṭikūlattā vā kucchitaṃ vicchiddanti vicchiddakaṃ. Vemajjhe chinnassa chavasarīrassetaṃ adhivacanaṃ. Ito ca etto ca vividhākārena soṇasiṅgālādīhi khāyitanti vikkhāyitaṃ, vikhāyitanti vattabbe vikkhāyitanti vuttaṃ. Vikkhāyitameva vikkhāyitakaṃ, paṭikūlattā vā kucchitaṃ vikkhāyitanti vikkhāyitakaṃ. Tathārūpassa chavasarīrassetaṃ adhivacanaṃ. Vividhaṃ khittaṃ vikkhittaṃ, vikkhittameva vikkhittakaṃ, paṭikūlattā vā kucchitaṃ vikkhittanti vikkhittakaṃ. Aññena hatthaṃ aññena pādaṃ aññena sīsanti evaṃ tato tato khittassa chavasarīrassetaṃ adhivacanaṃ. Hatañca taṃ purimanayeneva vikkhittakañcāti hatavikkhittakaṃ. Kākapadākārena aṅgapaccaṅgesu satthena hanitvā vuttanayena vikkhittassa chavasarīrassetaṃ adhivacanaṃ. Lohitaṃ kirati vikkhipati ito cito ca paggharatīti lohitakaṃ. Paggharitalohitamakkhitassa chavasarīrassetaṃ adhivacanaṃ. Puḷavā vuccanti kimayo, puḷave kiratīti puḷavakaṃ. Kimiparipuṇṇassa chavasarīrassetaṃ adhivacanaṃ. Aṭṭhiyeva aṭṭhikaṃ, paṭikūlattā vā kucchitaṃ aṭṭhīti aṭṭhikaṃ. Aṭṭhisaṅkhalikāyapi ekaṭṭhikassapi etaṃ adhivacanaṃ. Imāni ca pana uddhumātakādīni nissāya uppannanimittānampi nimittesu paṭiladdhajjhānānampi etāneva nāmāni. Idha pana uddhumātakanimitte paṭikūlākāragāhikā appanāvasena uppannā saññā uddhumātakasaññā, tassā uddhumātakasaññāya vasena uddhumātakasaññāvasena. Sesesupi eseva nayo. Pañcapaññāsa samādhīti ekakādivasena vuttā.

十种所谓上升风相类之断灭等，是指尸体脏气伴随生命消散顺序起到断灭的“断气风”。此为尸身之断灭名。论中称“尸体风”亦称“尸气风”，意指相异色彩之断气。尸体处于血色处、白浊处、蓝黑处等处俱有异色之现象，由此称明断气之病理。尸体散乱分裂时，称为“碎断”，即断裂断灭。尸体中被切断断气则称为“切断”，以此类推。此等以不同手足头等部位断蚀而名，如“断破尸体”等。以猛禽啄咬身体断破的现象称断破。红色断裂现象称赤断。折断断裂称破碎。此谓尸体断灭诸名称。被广泛描述由猛禽等食尸而引起的分解现象。而断灭亦称“断灭者”，断坏之称。此类名称乃依所生机缘及缘起认知现象及禅定入处之分类所得名。五十五种定境之说即以此归类初始。

§44

44. Evaṃ ekakādivasena samādhippabhedaṃ dassetvā idāni aññenapi pariyāyena samādhiṃ dassetukāmo apicāti aññaṃ pariyāyārambhaṃ dassetvā pañcavīsatītiādimāha. Tattha samādhissa samādhiṭṭhāti samādhissa samādhibhāve sabhāvā, yehi sabhāvehi so samādhi hoti, te tasmiṃ atthā nāma. Pariggahaṭṭhena samādhīti saddhādīhi indriyehi pariggahitattā tasmā pariggahitasabhāvena samādhi. Tāneva ca indriyāni aññamaññaparivārāni honti, bhāvanāpāripūriyā paripuṇṇāni ca honti. Tasmā parivāraṭṭhena paripūraṭṭhena samādhi. Tesaṃyeva samādhivasena ekārammaṇamapekkhitvā ekaggaṭṭhena, nānārammaṇavikkhepābhāvamapekkhitvā avikkhepaṭṭhena, lokuttarasseva mahatā vīriyabalapaggahena pattabbattā lokuttaramaggasseva ca parihānivasena visārābhāvato heṭṭhā gahitapaggahaṭṭhaavisāraṭṭhā idha na gahitāti veditabbā. Kilesakālussiyassābhāvena anāvilaṭṭhena samādhi. Avikampattā aniñjanaṭṭhena samādhi. Vikkhambhanavasena samucchedavasena vā kilesehi vimuttattā ārammaṇe ca adhimuttattā vimuttaṭṭhena samādhi.

第四十四段缘说了定境不同类型，现欲以另一说法说明定境异别，称为“二十五定”等。所谓定境的“定体”，是指定境内各定的本质，依此本质存在而称为定境。由外缘与信根等感官所摄持，因而称为摄持的定境。由此感官等相互围绕、完成修习而成熟。故称为围绕而成满的定境。以此定境专一所缘，不为外物扰乱，并具足出世间大力勇猛，断灭烦恼能成就通达正道性，故属上乘定境。由烦恼稀少清净，持心不变动，专注如柱的安稳，以及断尽及离心专注，因缘所生的超出世间之定境。若有缘所依被断灭者，称为定境灭，即非定。

Ekattupaṭṭhānavasenacittassa ṭhitattāti samādhiyogeneva ekārammaṇe bhusaṃ patiṭṭhānavasena cittassa ārammaṇe niccalabhāvena patiṭṭhitattā. Aṭṭhasu yugalesu esati nesati, ādiyati nādiyati, paṭipajjati na paṭipajjatīti imāni tīṇi yugalāni appanāvīthito pubbabhāge upacārassa mudumajjhādhimattatāvasena vuttānīti veditabbāni, jhāyati jhāpetīti idaṃ appanāvīthiyaṃ upacāravasena veditabbaṃ. Esitattā nesitattā, ādinnattā anādinnattā, paṭipannattā nappaṭipannattā, jhātattā na jhāpitattāti imāni cattāri yugalāni appanāvasena vuttānīti veditabbāni.

由专注于一境而心保持不动，谓心依禅定力如同立于某一点，心以支承固定，故称为立定。此心在八支二双之间运动摇拽不定，有起伏、有止息、有进有退者，称为这三双。于三双之前段所举专注修习之初、中、极深之势，皆须理解。专注修习即此专注力应知。起动与止息，有起有止，有进有退者，此四双专注乃是断绝之境。断绝即断然不动、不断不止、进行、不进行，于专注而起四双应了故也。

Tattha samaṃ esatīti samādhītiādīsu samanti appanaṃ. Sā hi paccanīkadhamme sameti nāsetīti samā, paccanīkavisamābhāvato vā samabhūtāti samā. Taṃ samaṃ esati ajjhāsayavasena gavesati. Itisaddo kāraṇattho, yasmā samaṃ esati, tasmā samādhīti attho. Visamaṃ nesatīti taṃ taṃ jhānapaccanīkasaṅkhātaṃ visamaṃ na esati. Mudubhūto hi pubbabhāgasamādhi ādibhūtattā samaṃ esati, visamaṃ nesati nāma. Majjhimabhūto thirabhūtattā samaṃ ādiyati, visamaṃ nādiyati nāma. Adhimattabhūto appanāvīthiyā āsannabhūtattā samaṃ paṭipajjati, visamaṃ nappaṭipajjati nāma. Samaṃ jhāyatīti bhāvanapuṃsakavacanaṃ, samaṃ hutvā jhāyati, samena vā ākārena jhāyatīti attho. Appanāvīthiyañhi samādhi paccanīkadhammavigamena santattā, santāya appanāya anukūlabhāvena ca ṭhitattā samenākārena pavattati. Jhāyatīti ca pajjalatīti attho ‘‘ete maṇḍalamāḷe dīpā jhāyanti (dī. ni. 1.159) sabbarattiṃ, sabbarattiyo ca telappadīpo jhāyati, telappadīpo cettha jhāyeyyā’’tiādīsu (saṃ. ni. 4.255-256) viya. Samaṃ jāyatītipi pāṭho , samenākārena uppajjatīti attho. Jhāyati jhāpetīti yugalattā pana purimapāṭhova sundarataro. Jhāpetīti ca dahatīti attho. So hi samādhipaccanīkadhamme dūratarakaraṇena dahati nāma. Esanānesanādīnaṃ pana appanāya siddhattā ‘‘esitattā nesitattā’’tiādīhi appanāsamādhi vutto. Samaṃ jhātattāti samaṃ jalitattā. Samaṃ jātattātipi pāṭho. Iti imesaṃ aṭṭhannaṃ yugalānaṃ vasena soḷasa, purimā ca navāti ime pañcavīsati samādhissa samādhiṭṭhā.

于是，等于“起动”者亦“安住”者，谓此等于境、禅定等意。因它依对境法产生一致性，名为“等于”。依此心境法，心以定力求此“等”的意，故此“等”是原由名。“不同”等于起动之反面，谓此禅中分别境不等于“等”之法。由初段约定之专注，谓“等”者为“起动”的反面，“不同”则谓“起动”。中段定力稳固段则谓“等”为“起动”，不同谓“非起动”。深段专注力以断绝之力趋近“等”，不同者谓“不趋近”。“等”者，乃“修行者之语”，谓达“等”者即入禅，亦或由“等”之形相修入禅。专注力以断绝境界，契合禅定法相，安住而行“等”形相。入禅意即燃起，如同“此花冠中火炬燃”，终日燃烧，终日燃烧之灯即可入禅，如上所引。亦有“等产生”之文，谓以“等”形相起。修入禅及施禅文义区别有所增胜。故此“修入禅”二词应贯通理解。基于禅定法相分别，燃烧义即“修入禅”。对于“起止”等名，专注修习成就，故有“起动”、“止息”等专注禅定之说。“等止”者，乃“等燃”义。亦有等产生之文。以上八支双对，以此为基，得十六对前段，前段九十，合二十五种禅定之立所。

Samoca hito ca sukho cāti samādhīti idaṃ pana pañcavīsatiyā ākārehi sādhitassa samādhissa atthasādhanatthaṃ vuttaṃ. Tattha samoti samasaddassa, saṃsaddassa vā attho. So hi paccanīkakkhobhavisamavirahitattā samo. Hitoti ādhisaddassa attho, ārammaṇe āhito niccalabhāvakaraṇena patiṭṭhāpitoti adhippāyo. Ubhayena samo ca āhito cāti samādhīti vuttaṃ hoti. Sukhoti santaṭṭhena sukho. ‘‘Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti (ma. ni. 2.88) ca ‘‘upekkhā pana santattā, sukhamicceva bhāsitā’’ti ca vuttattā tena santatthena sukhasaddena upekkhāsahagatasamādhipi gahito hoti. Aniyāmena hi sabbasamādhayo idha vuccanti. Tena ca sukhasaddena āhitabhāvassa kāraṇaṃ vuttaṃ hoti. Yasmā santo, tasmā ekārammaṇe āhitoti adhippāyo veditabboti.

言“利乐”为安乐，谓禅定中此二十五种禅定为达目的之所显。诸文中“等”者，为“同一声音”及“调和声音”之义。此处“等”谓无对立之断绝宁静。因对立法消灭故称为“等”，由于禅定境界调和如一也。心境以此“等”意识求之。谓“利”者为“成就”、“立定”之意，因依不动之稳定相而建立。双义包含“等”及“成就”故名“禅定”。【利】则为善意味，谓以不动稳定之因而成长。此“等”与“利”并举，复以“等”而名之。安者谓持续之安，乐者谓舒适之乐。佛言：“这不苦不乐之受，于安乐中称为乐”，“舍为持续是乐”，故安乐乃是平静之乐。又言无染为整齐清净禅定，与此安乐字相合。禅定故称为所有禅定中无扰动者。以安乐为因，心安定故立。故称禅定即安乐，且以不狂者安为由。故言禅定应以安乐表现。因心平稳不乱，完全成就定心。不乱者，即纯熟从本愿力成就。故如实修成禅定，即在一境安乐而立。此处谓“利”，因禅定安享，由不动而成也。

Samādhibhāvanāmayañāṇaniddesavaṇṇanā niṭṭhitā. · 定修习所成智义释注释完毕。

4. Dhammaṭṭhitiñāṇaniddesavaṇṇanā

四、法立知解论释

§45

45. Dhammaṭṭhitiñāṇaniddese avijjāsaṅkhārānaṃ uppādaṭṭhitītiādīsu tiṭṭhanti etāya saṅkhārāti ṭhiti. Kā sā? Avijjā. Sā hi saṅkhārānaṃ uppādāya nibbattiyā ṭhiti kāraṇanti uppādaṭṭhiti. Uppannānaṃ pavattiyāpi kāraṇanti pavattaṭṭhiti. Kiñcāpi hi janakapaccayassa jananakkhaṇeyeva kiccānubhāvo hoti, tena pana janitānaṃyeva pavattattā sakakkhaṇe pavattiyāpi kāraṇaṃ nāma hoti, santativasena vā pavattiyā kāraṇanti attho . Pavattanti ca napuṃsake bhāvavacanametaṃ, tasmā pavattaṃ pavattīti atthato ekaṃ. Pavattisaddassa pana pākaṭattā tena yojetvā attho vutto. Bhāvepi ṭhitisaddassa sijjhanato na idha bhāve ṭhitisaddo, kāraṇe ṭhitisaddoti dassanattaṃ nimittaṭṭhitīti vuttaṃ, nimittabhūtā ṭhitīti attho, kāraṇabhūtāti vuttaṃ hoti. Na kevalaṃ nimittamattaṃ hoti, atha kho saṅkhārajanane sabyāpārā viya hutvā āyūhati vāyamatīti paccayasamatthataṃ dassento āyūhanaṭṭhitīti āha, āyūhanabhūtā ṭhitīti attho. Yasmā avijjā saṅkhāre uppādayamānā uppāde saṃyojeti nāma, ghaṭetīti attho. Saṅkhāre pavattayamānā pavattiyaṃ palibundhati nāma, bandhatīti attho. Tasmā saññogaṭṭhiti palibodhaṭṭhitīti vuttā. Saññogabhūtā ṭhiti, palibodhabhūtā ṭhitīti attho. Yasmā avijjāva saṅkhāre uppādayamānā uppādāya pavattiyā ca mūlakāraṇaṭṭhena samudayo nāma, samudayabhūtā ṭhitīti samudayaṭṭhiti, mūlakāraṇabhūtā ṭhitīti attho. Avijjāva saṅkhārānaṃ uppāde janakapaccayattā, pavattiyaṃ upatthambhakapaccayattā hetuṭṭhiti paccayaṭṭhitīti vuttā, hetubhūtā ṭhiti, paccayabhūtā ṭhitīti attho. Janakapaccayo hi hetūti, upatthambhako paccayoti vuccati. Evaṃ sesesupi yojetabbaṃ.

四十五、法立知解论释云：无明及诸造作之生起、存续等，谓有此诸法共依相应留存，谓此为持续。何谓之？无明也。无明为造作诸法之产生因，称为生起持续。已生造作遍行亦为维持，称为存续持续。且属生者，犹如生之缘起，着于生果之因缘、缘生之依止。言于生起既作之作用性，便谓生起持续。起现者非属色法，不独为生起之标志，依时而变，谓此为增长、减损、蔓延等现，以显持续持久。故名命为增增长持续。因无明生造作，称为造作为因之生起过程，如陶制之成。诸造作为现现行住，如系缚于其间，故称系缚持续。系缚者即粘着缚结，滞碍持久也。无明由生起故名生起持续，亦名根本原因之持续。无明生诸造作，为其生起之缘，为生起缘由，称为因缘持续，亦谓因持续、缘持续。生因谓缘由，养持谓因缘。诸义残详依此还当表述。

Bhavojātiyā, jāti jarāmaraṇassāti ettha pana uppādaṭṭhiti saññogaṭṭhiti hetuṭṭhitīti uppādavasena yojitāni padāni jātijarāmaraṇavantānaṃ khandhānaṃ vasena pariyāyena vuttānīti veditabbāni. Keci pana ‘‘uppādāya ṭhiti uppādaṭṭhitī’’ti evamādinā nayenettha atthaṃ vaṇṇayanti. Avijjā paccayoti avijjāya saṅkhārānaṃ paccayabhāvaṃ apekkhitvā vuttaṃ. Avijjāyapi paccayasambhūtattā tassā api paccayapariggahaṇadassanatthaṃ ubhopete dhammā paccayasamuppannāti paccayapariggahe paññāti vuttaṃ. Evaṃ sesesupi yojetabbaṃ. Jāti paccayo, jarāmaraṇaṃ paccayasamuppannanti pana pariyāyena vuttaṃ. Atītampi addhānanti atikkantampi kālaṃ. Anāgatampi addhānanti appattampi kālaṃ. Ubhayatthāpi accantasaṃyogatthe upayogavacanaṃ.

生死轮转、出生及老死之义，此中谓生起持续、系缚持续、因缘持续，于生起、生、老死等法以彼等依缘相续而言也。心法中有些论著云“生起为续，谓生起持续”，此为说理。无明因缘谓无明与造作之间之相依关系已说。又就无明亦因缘而立，亦论明此相依持续，谓此续境因缘之认识，即所谓因缘依持，亦即智慧之缘也。诸义尚当续以论述。生起原因即出生，老死乃因缘立之共伴说。过往谓远逝，超越时际。未来谓未至，且末定。二者皆以终极聚合相续为功用用词。

§46

46. Idāni navākāravārānantaraṃ te navākāre vihāya hetupaṭiccapaccayapadeheva yojetvā avijjā hetu, saṅkhārā hetusamuppannātiādayo tayo vārā niddiṭṭhā. Navākāravāre janakaupatthambhakavasena paccayo vutto. Idha pana hetuvārassa paccayavārassa ca visuṃ āgatattā hetūti janakapaccayattaṃ, paccayoti upatthambhakapaccayattaṃ veditabbaṃ ekekassāpi avijjādikassa paccayassa ubhayathā sambhavato. Paṭiccavāre avijjā paṭiccāti attano uppāde saṅkhārānaṃ avijjāpekkhattā saṅkhārehi avijjā paṭimukhaṃ etabbā gantabbāti paṭiccā. Etena avijjāya saṅkhāruppādanasamatthatā vuttā hoti. Saṅkhārā paṭiccasamuppannāti saṅkhārā avijjaṃ paṭicca tadabhimukhaṃ pavattanato paṭimukhaṃ katvā na vihāya samaṃ uppannā. Evaṃ sesesupi liṅgānurūpena yojetabbaṃ. Avijjā paṭiccāti ussukkavasena vā pāṭho, attho panettha avijjā attano paccaye paṭicca pavattāti pāṭhasesavasena yojetabbo. Evaṃ sesesupi. Catūsupi ca etesu vāresu dvādasannaṃ paṭiccasamuppādaṅgānaṃ paccayasseva vasena dhammaṭṭhitiñāṇassa niddisitabbattā avijjādīnaṃ ekādasannaṃyeva aṅgānaṃ vasena dhammaṭṭhitiñāṇaṃ niddiṭṭhaṃ, jarāmaraṇassa pana ante ṭhitattā tassa vasena na niddiṭṭhaṃ. Jarāmaraṇassāpi sokaparidevadukkhadomanassupāyāsānaṃ paccayattā jarāmaraṇaṃ tesaṃ paccayaṃ katvā upaparikkhamānassa tassāpi jarāmaraṇassa vasena dhammaṭṭhitiñāṇaṃ yujjateva.

如今论及九次因缘间隙之事，当舍弃九个因缘之形态，于因缘相续之处紧密连接，将无明作为因，由无明引出行，因行生识，由识生名色，诸因缘三，即无明、行、识三相相继显现。九次因缘间隙中，有父母助持之因，谓之助缘。此处，既为因果次序之间相互关联之因，亦为助缘，须分别知晓无明等各因缘各自条件俱生之双重性。至于相续之处，无明称为相续，意指无明为行生之条件；由行依赖无明，行则转向无明，即相向而不舍，由此见无明与行相成统一的性质。曰：由无明得以生起行。谓行因无明而生，无明则转向行不舍，故联结发生。行因缘生起，指行依无明而转，未舍离。余余诸标志，亦依此理应连接。无明相续者，可以渴望音译为巴利语“ussukka”，其意则为此无明自身因缘之相续。故亦应如此理解。四大缘起环节中，十二支因缘互为条件之缘起亦当如此认知。由无明等十一支作为条件，缘起真理观察智慧得以显现，但至于老死终结，则不以此为缘。因老死而生诸忧愁苦恼憍恚，是因老死，为此而生之；于即将终结若失落时，基于其缘故，观察智慧连接于老死之中。

§47

47. Idāni tāneva dvādasa paṭiccasamuppādaṅgāni vīsatiākāravasena vibhajitvā catusaṅkhepatiyaddhatisandhiyo dassetvā dhammaṭṭhitiñāṇaṃ niddisitukāmo purimakammabhavasmintiādimāha. Tattha purimakammabhavasminti purime kammabhave, atītajātiyaṃ kammabhave kariyamāneti attho. Moho avijjāti yo tadā dukkhādīsu moho, yena mūḷho kammaṃ karoti, sā avijjā. Āyūhanā saṅkhārāti taṃ kammaṃ karontassa purimacetanāyo, yathā ‘‘dānaṃ dassāmī’’ti cittaṃ uppādetvā māsampi saṃvaccharampi dānūpakaraṇāni sajjentassa uppannā purimacetanāyo. Paṭiggāhakānaṃ pana hatthe dakkhiṇaṃ patiṭṭhāpayato cetanā bhavoti vuccati. Ekāvajjanesu vā chasu javanesu cetanā āyūhanā saṅkhārā nāma, sattamajavane cetanā bhavo. Yā kāci vā pana cetanā bhavo, taṃsampayuttā āyūhanā saṅkhārā nāma.

现在，将十二支因缘相续之十二个环节，以二十种变化形态分割，四分简要说明，展示十二因缘与缘起真理观察智慧之关系，欲说明前世业报因果之理。所谓前世业报，意指过去生之业因，亦即彼时过去生所造之业。愚痴无明，谓此时苦等诸法中之愚痴，正因迷惑而造业，这即是无明。所谓生息之行，指行为时出现的意愿念头。如“我将布施”之意念，生起心念，进而促使行持善法。对受施者手中施与财物，使其安住心有意愿，谓之意愿行。单次施作或连施六次意愿为生息行，第七次施始终维持意愿。其任何意念状态皆称生息行，故此生息行由众多意愿行合成。

Nikanti taṇhāti yā kammaṃ karontassa tassa phale upapattibhave nikāmanā patthanā, sā taṇhā nāma. Upagamanaṃ upādānanti yaṃ kammabhavassa paccayabhūtaṃ ‘‘imasmiṃ nāma kamme kate kāmā sampajjantī’’ti vā ‘‘idaṃ katvā asukasmiṃ nāma ṭhāne kāme sevissāmī’’ti vā ‘‘attā ucchinno suucchinno hotī’’ti vā ‘‘sukhī hotiṃ vigatapariḷāho’’ti vā ‘‘sīlabbataṃ sukhena paripūratī’’ti vā pavattaṃ upagamanaṃ daḷhagahaṇaṃ, idaṃ upādānaṃ nāma. Cetanā bhavoti āyūhanāvasāne vuttā cetanā bhavo nāma. Purimakammabhavasminti atītajātiyā kammabhave kariyamāne pavattā. Idha paṭisandhiyā paccayāti paccuppannapaṭisandhiyā paccayabhūtā.

所谓渴爱，是指欲求其行为结果生起时的获得之渴望，其名为渴爱。所谓取，是指因业果缘起而使欲望生起的紧抓依附，如“现有业中生起欲乐”或“此业作毕，我必于彼处享乐”或“我已断除苦痛，现得安乐”或“守持戒律，得享安乐”的强烈执取，此执取者即名取。所谓意，是指生息行终止时所生起的意愿，此即意。前世业报之含义，指过去生中业因造作而生起的行为。这里所谓相续的条件，乃指引起生起之因缘互相连接所形成的条件。

Idha paṭisandhi viññāṇanti yaṃ paccuppannabhavassa bhavantarapaṭisandhānavasena uppannattā paṭisandhīti vuccati, taṃ viññāṇaṃ. Okkanti nāmarūpanti yā gabbhe rūpārūpadhammānaṃ okkanti āgantvā pavisanaṃ viya, idaṃ nāmarūpaṃ. Pasādo āyatananti yo pasannabhāvo, idaṃ āyatanaṃ. Jātiggahaṇena ekavacanaṃ kataṃ. Etena cakkhādīni pañcāyatanāni vuttāni. ‘‘Pabhassaramidaṃ, bhikkhave, cittaṃ, tañca kho āgantukehi upakkilesehi upakkiliṭṭha’’nti (a. ni. 1.49) ettha bhavaṅgacittaṃ adhippetanti vacanato idhāpi manāyatanassa vipākabhūtattā, tassa ca kilesakālussiyābhāvena pasannattā pasādavacanena manāyatanampi vuttanti veditabbaṃ. Phuṭṭho phassoti yo ārammaṇaṃ phuṭṭho phusanto uppanno, ayaṃ phasso. Vedayitaṃ vedanāti yaṃ paṭisandhiviññāṇena vā saḷāyatanapaccayena vā phassena saha uppannaṃ vipākavedayitaṃ, ayaṃ vedanā. Idhupapattibhavasmiṃ purekatassa kammassa paccayāti paccuppanne vipākabhave atītajātiyaṃ katassa kammassa paccayena pavattantīti attho.

此处说明相续意识，谓依在生时相续存在而生起，此谓相续意识。所谓入漏名，即名色入胎时，形色现有之入胎，宛如进入，称为名色。所谓摄受之所，即清净安稳之境，名为所摄。以摄取之意一语概称。由目等五根五境，称为五摄处。『诸比库，当知此心明净然，然因外来污染烦恼而染污』，此语含义即为指该生起心相续心，因其根境及污垢而异。以清净之摄受称为摄处。所谓触，应为触及之境，感知触及所起之况，谓触。所谓受，即由相续意识或六处触触及而生之感受，谓受。此中所谓前业果相续之处，即指在相续生起时，过去世所造业的缘故而生起的果报行为之相续。

Idha paripakkattā āyatanānanti paripakkāyatanassa kammakaraṇakāle mohādayo dassitā. Āyatiṃ paṭisandhiyāti anāgate paṭisandhiyā. Āyatiṃ paṭisandhi viññāṇantiādīni vuttatthāni.

此处所示成熟的所摄，则指清净所摄在造业时之表现，出现疑惑等烦恼，皆显现于成熟所摄。所谓未来相续，是指未至未来之相续，即未来相续。所谓未来相续意识及相关，即上文所述之义。

Kathaṃ pana dvādasahi paṭiccasamuppādaṅgehi ime vīsati ākārā gahitā hontīti? Avijjā saṅkhārāti ime dve atītahetuyo sarūpato vuttā. Yasmā pana avidvā paritassati, paritassito upādiyati, tassupādānapaccayā bhavo, tasmā tehi dvīhi gahitehi taṇhupādānabhavāpi gahitāva honti. Paccuppanne viññāṇanāmarūpasaḷāyatanaphassavedanā sarūpato vuttāyeva. Taṇhupādānabhavā paccuppannahetuyo sarūpato vuttā . Bhave pana gahite tassa pubbabhāgā taṃsampayuttā vā saṅkhārā gahitāva honti, taṇhupādānaggahaṇena ca taṃsampayuttā. Yāya vā mūḷho kammaṃ karoti, sā avijjā gahitāva hoti. Anāgate jāti jarāmaraṇanti dve sarūpena vuttāni, jātijarāmaraṇaggahaṇeneva pana viññāṇādīni pañca anāgataphalāni gahitāneva honti. Tesaṃyeva hi jātijarāmaraṇānīti evaṃ dvādasahi aṅgehi vīsati ākārā gahitā honti.

但问何以十二因缘诸环节，合成二十种形态，得以相续？无明行二者为同一过去因缘也。因无明忧虑而生起执取，因执取为缘故有存在，故由此两个因缘而生渴爱、取、存在。现续意识、名色、六入处、触、受，亦以同理为同相。渴爱、取二因相续则其前半部分连结该等行，亦同时合连。行为由愚痴而生，愚痴即无明。未来生为出生及老死二种形态，而出生、老死等五大相续意识亦充满未来之果报。故以出生与老死作为支承，十二因缘乃合而展开为二十种形态。

‘‘Atīte hetavo pañca, idāni phalapañcakaṃ;

『过去因』有五，现在果有五；

Idāni hetavo pañca, āyatiṃ phalapañcaka’’nti. –

现在因有五，将来果有五。」——

Gāthāya ayamevattho vutto. Itimeti iti ime. Iti imeti vā pāṭho.

此偈即为此义所说。故此，或作『如此』，或作『如此』的读法。

Catusaṅkhepeti caturo rāsī. Atīte pañca hetudhammā eko hetusaṅkhepo, paccuppanne pañca phaladhammā eko phalasaṅkhepo, paccuppanne pañca hetudhammā eko hetusaṅkhepo, anāgate pañca phaladhammā eko phalasaṅkhepo.

四事总括即是四组。过去五种因法合成一因聚，现在现起五种果法合成一果聚，现在现起五种因法合成一因聚，将来五种果法合成一果聚。

Tayo addheti tayo kāle. Paṭhamapañcakavasena atītakālo, dutiyatatiyapañcakavasena paccuppannakālo, catutthapañcakavasena anāgatakālo veditabbo.

三种时代称为三时。以五组为单位，第一五组为过去时，第二第三五组为现在时，第四五组为将来时，应当知之。

Tisandhinti tayo sandhayo assāti tisandhi, taṃ tisandhiṃ. Atītahetupaccuppannaphalānamantarā eko hetuphalasandhi, paccuppannaphalaanāgatahetūnamantarā eko phalahetusandhi, paccuppannahetuanāgataphalānamantarā eko hetuphalasandhi.

三接因者，三接合处也。过去因与现在果之间为一因果接合，现在果与未来因之间为一果因接合，现在因与未来果之间为一因果接合。

Paṭiccasamuppādapāḷiyaṃ sarūpato āgatavasena pana avijjāsaṅkhārā eko saṅkhepo, viññāṇanāmarūpasaḷāyatanaphassavedanā dutiyo, taṇhupādānabhavā tatiyo, jātijarāmaraṇaṃ catuttho. Avijjāsaṅkhārāti dve aṅgāni atītakālāni, viññāṇādīni bhavāvasānāni aṭṭha paccuppannakālāni , jātijarāmaraṇanti dve anāgatakālāni. Saṅkhāraviññāṇānaṃ antarā eko hetuphalasandhi, vedanātaṇhānamantarā eko phalahetusandhi, bhavajātīnamantarā eko hetuphalasandhi.

缘起法从本质而言是一个整体，但在此教法中，谓无明与行为（行为意向）为第一简说，识与名色、六处、触、受为第二，渴爱、取、有为第三，生、老、死为第四。所谓无明与行者，包括过去的两种时间（过往世），识等诸法属于存在的八种现世时间，生、老、死则是未来的两种时间。诸行与识之间为一因果联系，受与渴爱之间为一果因连结，存在与生死之间亦为一因果桥梁。

Vīsatiyāākārehīti vīsatiyā koṭṭhāsehi. Catusaṅkhepe ca tayo addhe ca tisandhiṃ paṭiccasamuppādañca vīsatiyā ākārehi jānātīti sambandho.

缘起法分为二十种形式，二十界层。而简略地划分又可以见三段，称为三缘结（即三处因缘），由此知缘起乃有二十种表现形式，故称为二十种形态。

Jānātīti sutānusārena bhāvanārambhañāṇena jānāti. Passatīti ñātameva cakkhunā diṭṭhaṃ viya hatthatale āmalakaṃ viya ca phuṭaṃ katvā ñāṇeneva passati. Aññātīti diṭṭhamariyādeneva āsevanaṃ karonto ñāṇeneva jānāti. Mariyādattho hi ettha ākāro. Paṭivijjhatīti bhāvanāpāripūriyā niṭṭhaṃ pāpento ñāṇeneva paṭivedhaṃ karoti. Salakkhaṇavasena vā jānāti, sarasavasena passati, paccupaṭṭhānavasena aññāti, padaṭṭhānavasena paṭivijjhati.

所谓‘知’，依听闻所生的修行起始智。所谓‘见’，乃以自知之眼，犹如眼见地面上的余甘子，真实而清晰；‘识得’为依知识，知晓世俗礼法而行善。‘礼法’此为表现形态。所谓‘彻知’，即修习周全，达彻底境地由智慧出示识解。或以特征分辨而知，细微区别而见，密切观察而识，逐语立论而断。

Tattha paṭiccasamuppādoti paccayadhammā veditabbā. Paṭiccasamuppannā dhammāti tehi tehi paccayehi nibbattadhammā. Kathamidaṃ jānitabbanti ce? Bhagavato vacanena. Bhagavatā hi paṭiccasamuppādapaṭiccasamuppannadhammadesanāsutte –

此中缘起即应知的缘法。所谓缘起实体，是由这些种种缘法所生起之法。如何得知？如世尊所说。世尊于《缘起缘起法说经》中说——

‘‘Katamo ca, bhikkhave, paṭiccasamuppādo, jātipaccayā, bhikkhave, jarāmaraṇaṃ, uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā, taṃ tathāgato abhisambujjhati abhisameti, abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti ‘passathā’ti cāha. Jātipaccayā, bhikkhave, jarāmaraṇaṃ, bhavapaccayā, bhikkhave, jāti…pe… avijjāpaccayā, bhikkhave, saṅkhārā. Uppādā vā tathāgatānaṃ…pe… uttānīkaroti ‘passathā’ti cāha. Avijjāpaccayā, bhikkhave, saṅkhārā. Iti kho, bhikkhave, yā tatrata thatā avitathatā anaññathatā idappaccayatā. Ayaṃ vuccati, bhikkhave, paṭiccasamuppādo’’ti (saṃ. ni. 2.20) –

“比库们，何者名缘起？以生为因，老死为果。或如来生起，或如来不生起，俱是具足本性的法，法的准则，法的定律，是当时的条件。如来了达如是法，了达后而教示，宣说，教导，确立，详细说明，分别，拔高，说‘观察吧’。因生，老死，因存在生……因无明生诸行。或如来生起、教化，拔高，命令‘观察吧’。因无明生诸行。比库们，诸法由此具足、非具足、一如，不异之理，是当时条件，故称为缘起。”（相应部2.20）

Evaṃ paṭiccasamuppādaṃ desentena tathatādīhi vevacanehi paccayadhammāva paṭiccasamuppādoti vuttā. Tasmā jarāmaraṇādīnaṃ paccayalakkhaṇo paṭiccasamuppādo, dukkhānubandhanaraso kummaggapaccupaṭṭhāno, ayampi sapaccayattā attano visesapaccayapadaṭṭhāno.

如此缘起法说，缘法即缘起法乃以真实用语说述。故老死等之因缘特征谓缘起，苦之连锁本质，偏离正轨之因，亦由自身特定条件而起，亦为特别条件的设立因缘。

Uppādāvā anuppādā vāti uppāde vā anuppāde vā, tathāgatesu uppannesupi anuppannesupīti attho. Ṭhitāva sā dhātūti ṭhitova so paccayasabhāvo, na kadāci jātijarāmaraṇassa paccayo na hotīti attho. Dhammaṭṭhitatā dhammaniyāmatā idappaccayatāti jātipaccayoyeva. Jātipaccayena hi jarāmaraṇasaṅkhāto paccayasamuppannadhammo tadāyattatāya tiṭṭhati, jātipaccayova jarāmaraṇadhammaṃ niyameti, tasmā jāti ‘‘dhammaṭṭhitatā dhammaniyāmatā’’ti vuccati. Jātiyeva imassa jarāmaraṇassa paccayoti idappaccayo, idappaccayova idappaccayatā. Tanti taṃ paccayaṃ. Abhisambujjhatīti ñāṇena abhisambujjhati. Abhisametīti ñāṇena abhisamāgacchati. Ācikkhatīti katheti. Desetīti dasseti. Paññāpetīti jānāpeti. Paṭṭhapetīti ñāṇamukhe ṭhapeti. Vivaratīti vivaritvā dasseti. Vibhajatīti vibhāgato dasseti. Uttānīkarotīti pākaṭaṃ karoti. Iti khoti evaṃ kho. Yā tatrāti yā tesu ‘‘jātipaccayā jarāmaraṇa’’ntiādīsu . So panāyaṃ paṭiccasamuppādo tehi tehi paccayehi anūnādhikeheva tassa tassa dhammassa sambhavato tathatāti, sāmaggiṃ upagatesu paccayesu muhuttampi tato nibbattanadhammānaṃ asambhavābhāvato avitathatāti, aññadhammapaccayehi aññadhammānuppattito anaññathatāti, yathāvuttānaṃ etesaṃ jarāmaraṇādīnaṃ paccayato vā paccayasamūhato vā idappaccayatāti vutto. Tatrāyaṃ vacanattho – imesaṃ paccayā idappaccayā, idappaccayā eva idappaccayatā, idappaccayānaṃ vā samūho idappaccayatā. Lakkhaṇaṃ panettha saddasatthato veditabbanti.

生起与非生起，是指生起或非生起。对如来而言，生起与非生起亦同理，即存在与不存在的义。所谓“立着者”是指有条件依存的存在，意思是从未成为生老死的因。所谓法的居着性、法的规律性，是此时条件依赖，谓生的因缘。由于生的因缘，生老死名为条件缘起的法，因缘所致而立，生的因缘调摄生老死之法，所以称为“法的居着性、法的规律性”。此中“生起缘”即是此生老死的因缘，此因缘即此条件性。于是此因缘。所谓“明达”，是以智慧而明了；“获得”，是以智慧而得入；“称说”，是言说；“宣说”，是展示；“使知”，是使人智解；“建立”，是于智慧面前建立；“阐述”，是阐明；“分别”，是分解阐示；“显现”，是使明白。如此，真是如是。彼处所谓“生起缘生老死”之类，即是缘起依止于此彼诸缘，随缘所成，故不虚妄；不同缘生不同法，即不异故。诸生老死等缘起或缘合集，谓就此缘起缘集而称为此时条件缘。于此处说法义者，即此等缘为条件缘，此条件缘即条件性。此处应当从声音意义上理解其特征。

Dhammaṭṭhitiñāṇaniddesavaṇṇanā niṭṭhitā. · 法住智义释注释完毕。

5. Sammasanañāṇaniddesavaṇṇanā

第五章正知分解说明之注释

§48

48. Sammasanañāṇaniddese yaṃ kiñcīti anavasesapariyādānaṃ. Rūpanti atippasaṅganiyamanaṃ. Evaṃ padadvayenāpi rūpassa asesapariggaho kato hoti. Athassa atītādinā vibhāgaṃ ārabhati. Tañhi kiñci atītaṃ kiñci anāgatādibhedanti. Esa nayo vedanādīsupi. Tattha rūpaṃ tāva addhāsantatisamayakhaṇavasena catudhā atītaṃ nāma hoti, tathā anāgatapaccuppannaṃ. Tattha addhāvasena tāva ekassa ekasmiṃ bhave paṭisandhito pubbe atītaṃ, cutito uddhaṃ anāgataṃ, ubhinnamantare paccuppannaṃ. Santativasena sabhāgaekautusamuṭṭhānaṃ ekāhārasamuṭṭhānañca pubbāpariyabhāvena vattamānampi paccuppannaṃ, tato pubbe visabhāgautuāhārasamuṭṭhānaṃ atītaṃ, pacchā anāgataṃ. Cittajaṃ ekavīthiekajavanaekasamāpattisamuṭṭhānaṃ paccuppannaṃ, tato pubbe atītaṃ, pacchā anāgataṃ, kammasamuṭṭhānassa pāṭiyekkaṃ santativasena atītādibhedo natthi, tesaññeva pana utuāhāracittasamuṭṭhānānaṃ upatthambhanavasena tassa atītādibhāvo veditabbo. Samayavasena ekamuhuttapubbaṇhasāyanharattindivādīsu samayesu santānavasena pavattamānaṃ taṃ taṃ samayaṃ paccuppannaṃ nāma, tato pubbe atītaṃ, pacchā anāgataṃ. Khaṇavasena uppādādikhaṇattayapariyāpannaṃ paccuppannaṃ, tato pubbe anāgataṃ, pacchā atītaṃ. Apica atikkantahetupaccayakiccaṃ atītaṃ, niṭṭhitahetukiccamaniṭṭhitapaccayakiccaṃ paccuppannaṃ, ubhayakiccamasampattaṃ anāgataṃ. Sakiccakkhaṇe vā paccuppannaṃ, tato pubbe anāgataṃ, pacchā atītaṃ. Ettha ca khaṇādikathāva nippariyāyā sesā sapariyāyā.

第四十八章正知分解说明。无余尽的阐述。色为超越执着之法。由这两个词也对色得究竟无余。然后从其过去等区别初始。此中所谓过去与未来等分别。此理通于受等。色在时间上以现在合于过去和未来四种，即过去、现在和未来为色。此中分别分别，乃过去住处由一往昔、已逝，未来由未来现起，二者间隔的今生继续联系，乃续法永续与一处相应。集合性上为部分结合及单一进食集合的先后顺序。今时生起为现在，先前为过去，之后为未来。由心所生的唯一道路、唯一奔流、统一集中的集合为现生，随后为过往和未来。果报业集合论处无过去等分别，但依托此等进食心集承接，过去等分别应观察。时间上于一瞬前中午、黄昏、夜间、盗日及白昼等时间段，今时为现在，前为过去，后为未来。以瞬间为界，生起等瞬间排列为现在，随后为过去，之后为未来。尽管过去因缘止息，今时因缘现起，未来因缘未生，二者互异成因，过去和未生因缘对现在现起因缘无影响，故称为未来。亦当知瞬间诸时尽皆别。

Ajjhattanti pañcasupi khandhesu idha niyakajjhattaṃ adhippetaṃ, tasmā attano santāne pavattaṃ pāṭipuggalikaṃ rūpaṃ ajjhattanti veditabbaṃ. Tato bahibhūtaṃ pana indriyabaddhaṃ vā anindriyabaddhaṃ vā rūpaṃ bahiddhā nāma. Oḷārikanti cakkhusotaghānajivhākāyarūpasaddagandharasaphoṭṭhabbasaṅkhātā pathavītejovāyo cāti dvādasavidhaṃ rūpaṃ ghaṭṭanavasena gahetabbato oḷārikaṃ. Sesaṃ pana āpodhātu itthindriyaṃ purisindriyaṃ jīvitindriyaṃ hadayavatthu ojā ākāsadhātu kāyaviññatti vacīviññatti rūpassa lahutā mudutā kammaññatā upacayo santati jaratā aniccatāti soḷasavidhaṃ rūpaṃ ghaṭṭanavasena agahetabbato sukhumaṃ. Hīnaṃ vā paṇītaṃ vāti ettha hīnapaṇītabhāvo pariyāyato nippariyāyato ca. Tattha akaniṭṭhānaṃ rūpato sudassīnaṃ rūpaṃ hīnaṃ, tadeva sudassānaṃ rūpato paṇītaṃ. Evaṃ yāva narakasattānaṃ rūpaṃ, tāva pariyāyato hīnapaṇītatā veditabbā. Nippariyāyato pana yattha akusalavipākaṃ uppajjati, taṃ hīnaṃ. Yattha kusalavipākaṃ, taṃ paṇītaṃ. Yaṃ dūre santike vāti ettha yaṃ sukhumaṃ, tadeva duppaṭivijjhasabhāvattā dūre. Yaṃ oḷārikaṃ, tadeva suppaṭivijjhasabhāvattā santike.

内在五蕴中存在此被作用物之意味，由是应知自心流转中个别形色为“内在”。相对外界则为感官所缚或非感官的色，称为“外在”。所谓“草木”乃眼、耳、鼻、舌、身、意所及色、声、香、味、触、法等共计十二色，自对象上视之称为草木。余者水、火、风、精气五大，是女性根、男性根、生存根、心脏主体、精华、空间界、身体识、语言识等色之轻柔、细软、工巧、因缘增长、衰谢、无常，共计十六色，亦应细察。或优或劣亦当鉴别为善与不善的表相。此中最低等色为非净色，最上色为净色。由此直到地狱众生色，皆为优劣。未尽善果处为低，善果处为上。远离或亲近，即为细微之善难见或明见，外在色与内在色亦如是。

Sabbaṃrūpaṃ aniccato vavattheti ekaṃ sammasanaṃ, dukkhato vavattheti ekaṃ sammasanaṃ, anattato vavattheti ekaṃ sammasananti ettha ayaṃ bhikkhu ‘‘yaṃ kiñci rūpa’’nti evaṃ aniyamaniddiṭṭhaṃ sabbampi rūpaṃ atītattikena ceva catūhi ajjhattādidukehi cāti ekādasahi okāsehi paricchinditvā sabbaṃ rūpaṃ aniccato vavattheti aniccanti sammasati. Kathaṃ? Parato vuttanayena. Vuttañhetaṃ – ‘‘rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhenā’’ti (paṭi. ma. 1.48). Tasmā esa yaṃ atītaṃ rūpaṃ, taṃ yasmā atīteyeva khīṇaṃ, nayimaṃ bhavaṃ sampattanti aniccaṃ khayaṭṭhena, yaṃ anāgataṃ rūpaṃ anantarabhave nibbattissati, tampi tattheva khīyissati, na tato paraṃ bhavaṃ gamissatīti aniccaṃ khayaṭṭhena, yaṃ paccuppannaṃ rūpaṃ, taṃ idheva khīyati, na ito gacchatīti aniccaṃ khayaṭṭhena, yaṃ ajjhattaṃ rūpaṃ, tampi ajjhattameva khīyati, na bahiddhābhāvaṃ gacchatīti aniccaṃ khayaṭṭhena, yaṃ bahiddhā oḷārikaṃ sukhumaṃ hīnaṃ paṇītaṃ dūre santike, tampi ettheva khīyati, na dūrabhāvaṃ gacchatīti aniccaṃ khayaṭṭhenāti sammasati. Idaṃ sabbampi ‘‘aniccaṃ khayaṭṭhenā’’ti etassa vasena ekaṃ sammasanaṃ, pabhedato pana ekādasavidhaṃ hoti.

一切色因无常而转变，为一真知。因受苦而转变，为一真知。因无我而转变，为一真知。此处比库断了十一处，亲证一切色切无常苦无我。何以故？由外部有言：“色由过去未来现在转变，故无常苦无我。”过去色因成已灭，生灭无常；未来色将来时生，亦转灭，不赴他处；现在色现生即灭；内在色令内在即灭，非外在；外在色则色草木细微粗劣优劣，远近而灭，不去外处。由此种种皆为无常灭尽故，为十一别。

Sabbameva cetaṃ dukkhaṃ bhayaṭṭhenāti sammasati. Bhayaṭṭhenāti sappaṭibhayatāya. Yañhi aniccaṃ, taṃ bhayāvahaṃ hoti sīhopamasutte (a. ni. 4.33; saṃ. ni. 3.78) devānaṃ viya. Iti idampi ‘‘dukkhaṃ bhayaṭṭhenā’’ti etassa vasena ekaṃ sammasanaṃ, pabhedato pana ekādasavidhaṃ hoti.

一切心理皆为苦而转，则为转苦。转苦即极大恐惧。由无常而生恐惧，即狮子喻经所说，如天神之恐惧也。由此知，一切为苦即为恐惧，此处亦作一真知，十一别其中之一。

Yathā ca dukkhaṃ, evaṃ sabbampi taṃ anattā asārakaṭṭhenāti sammasati. Asārakaṭṭhenāti ‘‘attā nivāsī kārako vedako sayaṃvasī’’ti evaṃ parikappitassa attasārassa abhāvena. Yañhi aniccaṃ dukkhaṃ, attanopi aniccataṃ vā udayabbayapīḷanaṃ vā vāretuṃ na sakkoti, kuto tassa kārakādibhāvo. Tenāha – ‘‘rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyyā’’tiādi (saṃ. ni. 3.59). Iti idaṃ ‘‘anattā asārakaṭṭhenā’’ti etassa vasena ekaṃ sammasanaṃ, pabhedato pana ekādasavidhaṃ hoti. Eseva nayo vedanādīsu. Iti ekekasmiṃ khandhe ekādasa ekādasa katvā pañcasu khandhesu pañcapaññāsa sammasanāni honti, aniccato pañcapaññāsa , dukkhato pañcapaññāsa, anattato pañcapaññāsāti tividhānupassanāvasena sabbāni pañcasaṭṭhisatasammasanāni honti.

正如痛苦是痛苦一样，诸法皆是无我、无实体，依此教法理旨正确理解。所谓无实体，即「我」非独立常住的居所、作作者、体验者，因缺乏自体（实体性）而得名。既然「无常」及「痛苦」无法由「我」自身调止变化的生灭折磨，何有「我」为因缘的存在？因此经中言——「色法必是无我，非为自身而产生苦楚」等（集论·三五九）。故此「无我无实体」为此论理的一般综摄，若细分则有十一种。感受等五蕴亦同理。由是对五蕴各分别为十一种，共五蕴五十五种分别见观；于无常、苦、无我的三重观照中，合计共五百六十五种认识显现。

Keci pana ‘‘sabbaṃ rūpaṃ, sabbaṃ vedanaṃ, sabbaṃ saññaṃ, sabbe saṅkhāre, sabbaṃ viññāṇanti padampi pakkhipitvā ekekasmiṃ khandhe dvādasa dvādasa katvā pañcasu saṭṭhi, anupassanāto asītisatasammasanānī’’ti vadanti.

有人则言「所有色、所有受、所有想、所有行、所有识，分别在各蕴中细分为十二种，在五蕴得六十六种分别观照，无观照时则为八十种总计」等说。

Atītādivibhāge panettha santativasena khaṇādivasena ca vedanāya atītānāgatapaccuppannabhāvo veditabbo. Tattha santativasena ekavīthiekajavanaekasamāpattipariyāpannā ekavidhavisayasamāyogappavattā ca paccuppannā, tato pubbe atītā, pacchā anāgatā. Khaṇādivasena khaṇattayapariyāpannā pubbantāparantamajjhagatā sakiccañca kurumānā vedanā paccuppannā, tato pubbe atītā, pacchā anāgatā. Ajjhattabahiddhābhedo niyakajjhattavaseneva veditabbo.

在时间维度上，对感受应观察过去、现在、未来的存在状态。此中以当下状态为正见，乃过去、现在与未来在一条单一路径上连续发生，如流水不断，此即现时；前为过去，后为未来。以瞬间维度论，其变化环流由前至后、由远及近，调控着感受的生灭。内外差别，亦应如内因果连续而观察。

Oḷārikasukhumabhāvo ‘‘akusalā vedanā oḷārikā, kusalābyākatā vedanā sukhumā’’tiādinā (vibha. 4) nayena vibhaṅge vuttena jātisabhāvapuggalalokiyalokuttaravasena veditabbo. Jātivasena tāva akusalā vedanā sāvajjakiriyahetuto, kilesasantāpabhāvato ca avūpasantavuttīti kusalavedanāya oḷārikā, sabyāpārato saussāhato savipākato kilesasantāpabhāvato sāvajjato ca vipākābyākatāya oḷārikā, savipākato kilesasantāpabhāvato sabyābajjhato sāvajjato ca kiriyābyākatāya oḷārikā. Kusalābyākatā pana vuttavipariyāyato akusalāya vedanāya sukhumā. Dvepi kusalākusalā vedanā sabyāpārato saussāhato savipākato ca yathāyogaṃ duvidhāyapi abyākatāya oḷārikā, vuttavipariyāyena duvidhāpi abyākatā tāhi sukhumā. Evaṃ tāva jātivasena oḷārikasukhumatā veditabbā.

感受的微细性质为「细微感受」，依经说「不善感受为粗状，善感受为微细」等（中观释第四章），可根据生、住、异、灭四相及个人、世俗、出世三重层次而辨别。于个人层面，不善感受为具业力作因、烦恼生灭表现，故为粗感受；善感受则为非烦恼的净化、成熟、善果的表现，为细微感受。且善与不善感受在成熟、净化、作等阶段，亦可分为粗与细。善感受乃对不善感受的逆转，故称细微。粗细皆有两类，随成熟与不成熟分别显露不同微细程度。如此当依生起而辨别其细微感受。

Sabhāvavasena pana dukkhā vedanā nirassādato savipphārato khobhakaraṇato ubbejanīyato abhibhavanato ca itarāhi dvīhi oḷārikā, itarā pana dve sātato santato paṇītato manāpato majjhattato ca yathāyogaṃ dukkhāya sukhumā. Ubho pana sukhadukkhā savipphārato ubbejanīyato khobhakaraṇato pākaṭato ca adukkhamasukhāya oḷārikā, sā vuttavipariyāyena tadubhayato sukhumā. Evaṃ sabhāvavasena oḷārikasukhumatā veditabbā.

痛苦感受本性上因失落、分裂、激厉、侵逼等诸因所生，起有两种分类：一种为常在而稳定、善良悦乐的中间态所感受，尚属细微；另一则为痛苦的粗细感受，分别由分裂、激厉等引发动摇与显现，皆非不苦与不乐之感受。此乃依照经义的分类明了粗细感受。如是自性观之，细微痛苦感受当被认知。

Puggalavasena pana asamāpannassa vedanā nānārammaṇe vikkhittabhāvato samāpannassa vedanāya oḷārikā, vipariyāyena itarā sukhumā. Evaṃ puggalavasena oḷārikasukhumatā veditabbā.

于个体层面观之，未成立的感受因所缘境属性而显现不一；一旦成立，则属细微感受。反过来看，有时为粗有时为细。由此当知个体层面的细微感受差别。

Lokiyalokuttaravasena pana sāsavā vedanā lokiyā, sā āsavuppattihetuto oghaniyato yoganiyato ganthaniyato nīvaraṇiyato upādāniyato saṃkilesikato puthujjanasādhāraṇato ca anāsavāya oḷārikā, anāsavā ca vipariyāyena sāsavāya sukhumā. Evaṃ lokiyalokuttaravasena oḷārikasukhumatā veditabbā.

然而，烦恼所搅扰的感受，分为世俗与出世两种。世俗烦恼是指由烦恼产生原因所引起的感受，具有如波浪般起伏、如缚结般纠缠、如覆盖般遮蔽、如执取般抓取、如污秽般玷染、且为凡夫所共有的状态；而无烦恼感受，则是烦恼的相反，细微而清净。如此，应当分别体认世俗与出世之分别，以及感受的细微与粗重。

Tattha jātiādivasena sambhedo pariharitabbo. Akusalavipākakāyaviññāṇasampayuttā hi vedanā jātivasena abyākatattā sukhumāpi samānā sabhāvādivasena oḷārikā hoti. Vuttañhetaṃ –

其中，应分别对感受的分别，以生、死等为标志加以区分。因感受与身心现象相应，因而感受以生灭为特点，处于未明的状态时虽细微，然以自性等特点而言，则属粗重。经中言：「『未明感受细微，苦感受粗重。已成感受细微，未成感受粗重。无烦恼感受细微，有烦恼感受粗重』」（稻盛释11）。

‘‘Abyākatā vedanā sukhumā, dukkhā vedanā oḷārikā. Samāpannassa vedanā sukhumā, asamāpannassa vedanā oḷārikā. Anāsavā vedanā sukhumā, sāsavā vedanā oḷārikā’’ti (vibha. 11).

正如苦感受那样，乐等感受亦然。诸感受以生灭分别时则为粗重，以自性等差别而言则为细微。因此，既然生灭分别不彰显，则感受之细微粗重亦应当明了。譬如，未明感受乃由善恶二法所生细微。其区别何在？何为苦？何为乐？何为已成？何为未成？何为有烦恼？何为无烦恼？由此，自性等区别不应忽略，此理普遍适用。

Yathā ca dukkhā vedanā, evaṃ sukhādayopi. Tāpi hi jātivasena oḷārikā, sabhāvādivasena sukhumā honti. Tasmā yathā jātiādivasena sambhedo na hoti, tathā vedanānaṃ oḷārikasukhumatā veditabbā. Seyyathidaṃ, abyākatā jātivasena kusalākusalāhi sukhumā. Tattha katamā abyākatā? Kiṃ dukkhā? Kiṃ sukhā? Kiṃ samāpannassa? Kiṃ asamāpannassa? Kiṃ sāsavā? Kiṃ anāsavāti? Evaṃ sabhāvādibhedo na parāmasitabbo. Esa nayo sabbattha.

且如言「对各各感受执執取执，则该感受为粗重与细微显现」，则恶行等所引之感受，虽由贪爱所染，亦可视为火焰般躁动的粗重感受，贪染的感受乃细微。恼怒染污者则多为粗重，若不定者则细微。定者中虽有杂染，其余则纯净；杂染中虽有杂染纯净并存，其余则细微。贪染感受与见解相应则为粗重，其他则细微。此亦有定杂染、杂染纯净等区别。尤其恶业之感受，多为粗重；少量果报的为细微。善业感受则相反，少果报粗重，多果报细微。

Apica ‘‘taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā oḷārikā sukhumā daṭṭhabbā’’ti vacanato akusalādīsupi lobhasahagatāya dosasahagatā vedanā aggi viya nissayadahanato oḷārikā, lobhasahagatā sukhumā. Dosasahagatāpi niyatā oḷārikā, aniyatā sukhumā. Niyatāpi kappaṭṭhitikā oḷārikā, itarā sukhumā. Kappaṭṭhitikāsupi asaṅkhārikā oḷārikā, itarā sukhumā. Lobhasahagatā pana diṭṭhisampayuttā oḷārikā, itarā sukhumā. Sāpi niyatā kappaṭṭhitikā asaṅkhārikā oḷārikā, itarā sukhumā. Avisesena ca akusalā bahuvipākā oḷārikā, appavipākā sukhumā. Kusalā pana appavipākā oḷārikā, bahuvipākā sukhumā.

此外，欲界善业感受为粗重，色界感受为细微，再者无色界感受则为出世感受。欲界感受中施舍业为粗重，持戒业为细微；持戒业中粗重者，其次为修习业的细微。修习业中三因缘所缘之感受粗重，非三因缘者细微。色界感受中初禅为粗重，第二至第五禅为细微。无色界感受因携带空处感受为粗重，直至无受想处感受为细微。出世感受中与入流道相应者为粗重，至阿拉汉道为细微。此理义用于诸感受生灭、不成、烦恼等状态，与所说之感受相称。因无明熏染之地狱苦感受粗重，畜生界为细微，乃至鬼神等诸趣界感受亦为细微。正如苦受，诸乐受亦普遍应依事理分别浓淡。以事例区别，凡是劣劣感受均为粗重，成熟果报的感受则为细微。对粗细区别，粗者为劣，细者为优。

Apica kāmāvacarakusalā oḷārikā, rūpāvacarā sukhumā, tato arūpāvacarā, tato lokuttarā. Kāmāvacarā ca dānamayā oḷārikā, sīlamayā sukhumā. Sīlamayāpi oḷārikā, tato bhāvanāmayā sukhumā. Bhāvanāmayāpi duhetukā oḷārikā, tihetukā sukhumā. Tihetukāpi sasaṅkhārikā oḷārikā, asaṅkhārikā sukhumā . Rūpāvacarā ca paṭhamajjhānikā oḷārikā…pe… pañcamajjhānikā sukhumāva. Arūpāvacarā ca ākāsānañcāyatanasampayuttā oḷārikā…pe… nevasaññānāsaññāyatanasampayuttā sukhumāva. Lokuttarā ca sotāpattimaggasampayuttā oḷārikā…pe… arahattamaggasampayuttā sukhumāva. Esa nayo taṃtaṃbhūmivipākakiriyāvedanāsu dukkhādiasamāpannādisāsavādivasena vuttavedanāsu ca. Okāsavasena vāpi niraye dukkhā oḷārikā, tiracchānayoniyaṃ sukhumā…pe… paranimmitavasavattīsu sukhumāva. Yathā ca dukkhā, evaṃ sukhāpi sabbattha yathānurūpaṃ yojetabbā. Vatthuvasena cāpi hīnavatthukā yā kāci vedanā oḷārikā, paṇītavatthukā sukhumā. Hīnapaṇītabhede yā oḷārikā, sā hīnā. Yā ca sukhumā, sā paṇītāti daṭṭhabbā.

此外，欲界善业中，粗者为粗，色界者为细，再者无色界，再者出世间。欲界中，布施所成者为粗，持戒所成者为细。持戒所成中亦有粗者，修习所成者为细。修习所成中，二因者为粗，三因者为细。三因者中，有行者为粗，无行者为细。色界中，初禅者为粗……乃至……第五禅者最细。无色界中，与空无边处相应者为粗……乃至……与非想非非想处相应者最细。出世间中，与预流道相应者为粗……乃至……与阿拉汉道相应者最细。此同样的分析方式，亦适用于各各地的果报心与唯作心之受，以及依苦等未证得、有漏等方式所说之受。又依处所而言：地狱中之苦受为粗，畜生道中为细……乃至……他化自在天中最细。如苦受之分析，乐受亦应于一切处依相应情形类推。又依所依处而言：以劣所依为基础的任何受为粗，以胜所依为基础者为细。在劣与胜的区分中，粗者即为劣，细者即为胜，应如是了知。

Dūrasantikapade pana ‘‘akusalā vedanā kusalābyākatāhi vedanāhi dūre, akusalā vedanā akusalāya vedanāya santike’’tiādinā (vibha. 13) nayena vibhaṅge vibhattā. Tasmā akusalā vedanā visabhāgato asaṃsaṭṭhato asarikkhato ca kusalābyākatāhi dūre, tathā kusalābyākatā akusalāya. Esa nayo sabbavāresu. Akusalā pana vedanā sabhāgato saṃsaṭṭhato sarikkhato ca akusalāya santiketi idaṃ vedanāya atītādivibhāge vitthārakathāmukhaṃ. Taṃtaṃvedanāsampayuttānaṃ pana saññādīnampi etaṃ evameva veditabbaṃ.

远离近处的感受方面，谓“非善感受远离善所现感受的感受，非善感受近乎非善感受”等，（以此）为基准，在分则中划分。因此，非善感受虽彼此分而不相依存且不可共现，却远离善所现感受；同理，善所现感受远离非善感受。此划分遍及各处。所谓非善感受于同类中相依存且可共现，且近于非善感受，正是此感受关于过去诸法分则的详细说明。与此相连的含有感的现行诸法，如识等，也当如是知见。

Ye panettha vedanādīsu cakkhu…pe… jarāmaraṇanti peyyālena saṃkhittesu ca dhammesu lokuttaradhammā āgatā, te asammasanūpagattā imasmiṃ adhikāre na gahetabbā. Te pana kevalaṃ tena tena padena saṅgahitadhammadassanavasena ca abhiññeyyaniddese āgatanayena ca vuttā. Yepi ca sammasanūpagā, tesu ye yassa pākaṭā honti, sukhena pariggahaṃ gacchanti, tesu tena sammasanaṃ ārabhitabbaṃ. Jātijarāmaraṇavasena visuṃ sammasanābhāvepi jātijarāmaraṇavantesuyeva pana sammasitesu tānipi sammasitāni hontīti pariyāyena tesampi vasena sammasanaṃ vuttanti veditabbaṃ. Atītānāgatapaccuppannaṃ aniccato vavatthetītiādinā nayena atītattikasseva ca vasena sammasanassa vuttattā ajjhattādibhedaṃ anāmasitvāpi atītattikasseva vasena paricchinditvāpi aniccādito sammasanaṃ kātabbameva.

此中感受等诸法，诸眼及余感官诸根，老死等因果简要法门以及超世间法已至者，皆不可轻忽远离此教法权境。此等法仅以各因缘及正见聚合法显现且定为应证。若有正见者，在其中何者显著，便以安乐为持守，依此正见起始。虽于生老死因缘次第中无总体正见，然即于生老死尽处亦有正见故，此等诸法中亦有正见。此即谓对过去、未来、现在三时之无常，以此基准并因正见之固守，虽未分内外等相，然即使破除内外别断，以过去体相为遵循，则仍应作不变起尽之正见。

Yaṃ pana aniccaṃ, taṃ yasmā niyamato saṅkhatādibhedaṃ hoti, tenassa pariyāyadassanatthaṃ, nānākārehi vā manasikārappavattidassanatthaṃ rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhatantiādimāha . Tañhi hutvā abhāvaṭṭhena aniccaṃ, aniccantikatāya ādiantavantatāya vā aniccaṃ. Paccayehi samāgantvā katattā saṅkhataṃ. Paccaye paṭicca nissāya samaṃ, saha vā uppannattā paṭiccasamuppannaṃ. Etena paccayehi katepi paccayānaṃ abyāpārataṃ dasseti. Khayadhammanti khīyanadhammaṃ khīyanapakatikaṃ. Vayadhammanti nassanadhammaṃ. Nayidaṃ mandībhāvakkhayavasena khayadhammaṃ, kevalaṃ vigamanapakatikaṃ. Pahūtassa mandībhāvopi hi loke khayoti vuccati. Virāgadhammanti nayidaṃ kuhiñci gamanavasena vayadhammaṃ, kevalaṃ sabhāvātikkamanapakatikaṃ. ‘‘Virāgo nāma jigucchanaṃ vā samatikkamo vā’’ti hi vuttaṃ. Nirodhadhammanti nayidaṃ sabhāvātikkamena punarāvattidhammaṃ, kevalaṃ apunarāvattinirodhena nirujjhanapakatikanti purimapurimapadassa atthavivaraṇavasena pacchimapacchimapadaṃ vuttanti veditabbaṃ.

「何等为无常？无常者乃因缘聚合诸受所生故。」为显示此理，乃借多种形态与心意转移以观，谓色乃过去、未来、现在无常者，是因缘生法。彼若转为无或灭，则谓其为无常；或谓无常包含无始终故；乃因缘汇合而成色；且于缘生依止中恒等；或随缘生，即所谓缘起。由是缘生虽处处具恒等性，但因缘散失谓之灭法；因缘消逝谓之坏法。此以迟缓消离而为坏法，纯为消散而为灭法。世间因其迟缓坏理亦称坏法；因其恒断无常理，称离欲法；「离欲即厌弃或超越」。灭法乃因恒断而不复回之法，谓不复回止息尽灭之意，是前后辞义阐释中所明。

Atha vā ekabhavapariyāpannarūpabhaṅgavasena khayadhammaṃ, ekasantatipariyāpannarūpakkhayavasena vayadhammaṃ, rūpassa khaṇabhaṅgavasena virāgadhammaṃ, tiṇṇampi apunappavattivasena nirodhadhammantipi yojetabbaṃ.

又当连接一切一味恒断破损之坏法，诸恒续集成灭法，色相刹那破碎为离欲法，并且三者俱具不得复起之灭法，此皆须合观。

Jarāmaraṇaṃ aniccantiādīsu jarāmaraṇaṃ na aniccaṃ, aniccasabhāvānaṃ pana khandhānaṃ jarāmaraṇattā aniccaṃ nāma jātaṃ. Saṅkhatādīsupi eseva nayo. Antarapeyyāle jātiyāpi aniccāditāya eseva nayo.

于老死及无常类中，老死非无常，然无常之蕴诸法，却因老死而显示为生于无常。此乃因缘生法说。于骤灭次序中，生亦似含无常次序之理。

Jātipaccayā jarāmaraṇantiādi na vipassanāvasena vuttaṃ, kevalaṃ paṭiccasamuppādassa ekekaaṅgavasena saṅkhipitvā vavatthānato sammasanañāṇaṃ nāma hotīti pariyāyena vuttaṃ. Na panetaṃ kalāpasammasanañāṇaṃ dhammaṭṭhitiñāṇameva taṃ hotīti. Asati jātiyāti liṅgavipallāso kato, asatiyā jātiyāti vuttaṃ hoti. Asati saṅkhāresūti vacanavipallāso kato, asantesu saṅkhāresūti vuttaṃ hoti. Bhavapaccayā jāti, asatītiādi ‘‘bhavapaccayā jāti, asati bhave natthi jātī’’tiādinā nayena yojetabbaṃ.

谓老死因缘生等非由观智直证，实乃以缘起一法之单面简约，如此基础方为正智。不是概括群蕴之智持为真直观。谓无生则谓语误，谓无行则误，谓因缘依生则误。谓因有而生，因无而无生，是要以此因缘议论而明。

Sammasanañāṇaniddesavaṇṇanā niṭṭhitā. · 审察智义释注释完毕。

6. Udayabbayañāṇaniddesavaṇṇanā

六、起灭智慧的说明与解说

§49

49. Idāni anantaraṃ vuttassa sammasanañāṇassa nānānayehi bhāvanāthirakaraṇena pāraṃ gantvā ṭhitena aniccādito diṭṭhe saṅkhāre udayabbayena paricchinditvā aniccādito vipassanatthaṃ vuttassa udayabbayānupassanāñāṇassa niddese jātaṃ rūpantiādīsu santativasena yathāsakaṃ paccayehi nibbattaṃ rūpaṃ. Tassa jātassa rūpassa nibbattilakkhaṇaṃ jātiṃ uppādaṃ abhinavākāraṃ udayoti, vipariṇāmalakkhaṇaṃ khayaṃ bhaṅgaṃ vayoti, anupassanā punappunaṃ nisāmanā, udayabbaya anupassanāñāṇanti attho. Vedanādīsupi eseva nayo. Jātijarāmaraṇavantānaṃyeva udayabbayassa pariggahetabbattā jātijarāmaraṇānaṃ udayabbayābhāvato jātijarāmaraṇaṃ anāmasitvā jātaṃ cakkhu…pe… jāto bhavoti peyyālaṃ kataṃ. So evaṃ pañcannaṃ khandhānaṃ udayabbayaṃ passanto evaṃ jānāti ‘‘imesaṃ khandhānaṃ uppattito pubbe anuppannānaṃ rāsi vā nicayo vā natthi, uppajjamānānampi rāsito vā nicayato vā āgamanaṃ nāma natthi, nirujjhamānānampi disāvidisāgamanaṃ nāma natthi, niruddhānampi ekasmiṃ ṭhāne rāsito nicayato nidhānato avaṭṭhānaṃ nāma natthi. Yathā pana vīṇāya vādiyamānāya uppannassa saddassa neva uppattito pubbe sannicayo atthi, na uppajjamāno sannicayato āgato, na nirujjhamānassa disāvidisāgamanaṃ atthi, na niruddho katthaci sannicito tiṭṭhati, atha kho vīṇañca upavīṇañca purisassa ca tajjaṃ vāyāmaṃ paṭicca ahutvā sambhoti, hutvā paṭiveti, evaṃ sabbepi rūpārūpino dhammā ahutvā sambhonti, hutvā paṭiventī’’ti.

49. 现在，就前面所说的正见智慧，经过多种多样的修习增益而达到彼岸，处在生灭无常的色法诸蕴中，断除生灭，自觉生灭无常观而成的起灭观智慧，显示出色及诸法的缘起性，依据适当因缘而生成的形态。该形态中，『生』的特征是出生，是新生的现象，称为『起』；其变化转异的特征是灭，腐坏，解体，称为『灭』；反复不间断地观察这起灭过程即为起灭观察智慧。同样，感受等法亦是如此。诸生诸老死法皆当涵摄于此起灭法中。若无此起灭法，则既无生老死，生老死不被称作生老死；已生诸法生起无常之相，也无衰败灭亡；已灭诸法亦无可称之处。正如琴弦发声，未出声时无比之前的声响积聚，生起时无积聚，衰退时无声向前后延续，灭时亦无存留，琴弦的起伏由振动与静止相应而成，色法非色法诸法亦循此理，声息起伏，来去互相生成消散。

§50

50. Evaṃ saṅkhepato udayabbayadassanaṃ dassetvā idāni vitthārato dassetuṃ pañcannaṃ khandhānaṃ udayaṃ passanto kati lakkhaṇāni passatītiādīhi rāsito gaṇanaṃ pucchitvā, pañcannaṃ khandhānaṃ udayaṃ passanto pañcavīsati lakkhaṇāni passatītiādīhi rāsitova gaṇanaṃ vissajjetvā, puna rūpakkhandhassa udayaṃ passanto kati lakkhaṇāni passatītiādīhi vibhāgato gaṇanaṃ pucchitvā rūpakkhandhassa udayaṃ passanto pañca lakkhaṇāni passatītiādīhi vibhāgato gaṇanaṃ vissajjetvā, puna rūpakkhandhassa udayaṃ passanto katamāni pañca lakkhaṇāni passatītiādīhi lakkhaṇavibhāgaṃ pucchitvā vissajjanaṃ kataṃ.

50. 如此略示起灭的现证，现今详说观察五蕴起法。观察五蕴起，有多少特征？......及诸类似之理，闻后答曰：观察五蕴起，能见二十五个特征。又问观察色蕴起，有多少特征？......答曰：观察色蕴起，能见五个特征。又问色蕴起这五个特征为何？答而为说明。

Tattha avijjāsamudayā rūpasamudayoti ‘‘purimakammabhavasmiṃ moho avijjā’’ti vuttāya avijjāya sati imasmiṃ bhave rūpassa uppādo hotīti attho. Paccayasamudayaṭṭhenāti paccayassa uppannabhāvenāti attho. Avijjātaṇhākammāni cettha idha paṭisandhihetubhūtā atītapaccayā . Imesu ca tīsu gahitesu saṅkhārupādānāni gahitāneva honti. Āhārasamudayāti pavattipaccayesu kabaḷīkārāhārassa balavattā soyeva gahito. Tasmiṃ pana gahite pavattihetubhūtāni utucittānipi gahitāneva honti. Nibbattilakkhaṇanti addhāsantatikhaṇavasena rūpassa uppādaṃ, uppādoyeva saṅkhatalakkhaṇattā lakkhaṇanti ca vutto. Pañca lakkhaṇānīti avijjā taṇhā kammāhārā nibbatti cāti imāni pañca lakkhaṇāni. Avijjādayopi hi rūpassa udayo lakkhīyati etehīti lakkhaṇāni. Nibbatti pana saṅkhatalakkhaṇameva, tampi saṅkhatanti lakkhīyati etenāti lakkhaṇaṃ.

这里"无明生起即色生起"，意指因过去所作业与无明之惑而生成此色法，这是所谓依缘相续生成义。『相缘生起』即由缘的生起而成。无明、渴爱、业力、受生四大枢纽，皆为此三世相续之因。此三大类聚合的形成，因多种条件促成而成。于此已成之色生，所谓“现象”即瞬息生起、集聚稳定的体现。所谓五个特征者，即无明、渴爱、业、所得、生成，此五为色生特征。无明渴爱等诸因故生起色法，此即色的起法之特征，而色即为集聚物质。

Avijjānirodhā rūpanirodhoti anāgatabhavassa paccayabhūtāya imasmiṃ bhave avijjāya arahattamaggañāṇena nirodhe kate paccayābhāvā anāgatassa rūpassa anuppādo nirodho hotīti attho. Paccayanirodhaṭṭhenāti paccayassa niruddhabhāvenāti attho. Nirodho cettha anāgatapaṭisandhipaccayānaṃ idha avijjātaṇhākammānaṃyeva nirodho. Āhāranirodhā rūpanirodhoti pavattipaccayassa kabaḷīkārāhārassa abhāve taṃsamuṭṭhānarūpābhāvo hoti. Vipariṇāmalakkhaṇanti addhāsantatikhaṇavasena rūpassa bhaṅgaṃ, bhaṅgoyeva saṅkhatalakkhaṇattā lakkhaṇanti vutto. Idha pañca lakkhaṇānīti avijjātaṇhākammāhārānaṃ abhāvanirodhā cattāri, vipariṇāmo ekanti pañca. Esa nayo vedanākkhanthādīsu. Ayaṃ pana viseso – arūpakkhandhānaṃ udayabbayadassanaṃ addhāsantativasena, na khaṇavasena. Phasso vedanāsaññāsaṅkhārakkhandhānaṃ pavattipaccayo, taṃnirodhā ca tesaṃ nirodho. Nāmarūpaṃ viññāṇakkhandhassa pavattipaccayo, taṃnirodhā ca tassa nirodhoti.

无明灭除即色灭除，意指未来世中，无明灭时，通达阿拉汉之道者便灭除无明的缘故，未来色法无因缘则不生，故此无明灭除即色法不生灭除。『缘灭』即无因而止。此灭除是指未来世的无明、渴爱、业等因的止息。饮食煽动的流转消除时，色法的呈现即告不现。变化无常之特征，即色的解体，解体即聚合特征。此五特征包含无明渴爱等的断除四种及变化一种，是觉观察法。此理亦适用于受、想、行蕴。区别在于无形法中，生灭显现乃为觉知而非瞬息，触受想行诸法依因缘而生，断则灭止，名为灭除。名色识蕴亦然。

Keci panāhu – ‘‘catudhā paccayato udayabbayadassane atītādivibhāgaṃ anāmasitvāva sabbasāmaññavasena avijjādīhi udetīti uppajjamānabhāvamattaṃ gaṇhāti, na uppādaṃ. Avijjādinirodhā nirujjatīti anuppajjamānabhāvamattaṃ gaṇhāti, na bhaṅgaṃ. Khaṇato udayabbayadassane paccuppannānaṃ uppādaṃ bhaṅgaṃ gaṇhātī’’ti.

又有些人说，起灭观察中四种因缘类别，分别指过去等时段的无明诸烦恼起灭，视作普遍现象，无分别地将其视为无明等烦恼的生成与减弱，不以为真实生起；无明等断灭时则视为消退，未见真实断灭；唯独即时断续中观察起灭，方才视为生起与断灭。此是对起灭观察的阶段研究。

Vipassamāno pana vipassako paṭhamaṃ paccayato udayabbayaṃ manasikaritvā vipassanākāle avijjādike caturo dhamme vissajjetvā udayabbayavanteyeva khandhe gahetvā tesaṃ udayabbayaṃ passati, evañca tassa vipassakassa ‘‘evaṃ rūpādīnaṃ udayo, evaṃ vayo, evaṃ rūpādayo udenti, evaṃ ventī’’ti paccayato ca khaṇato ca vitthārena udayabbayaṃ passato ‘‘iti kira ime dhammā ahutvā sambhonti, hutvā paṭiventī’’ti ñāṇaṃ visadataraṃ hoti, saccapaṭiccasamuppādanayalakkhaṇabhedā pākaṭā honti . Yañhi so avijjādisamudayā khandhānaṃ samudayaṃ avijjādinirodhā ca khandhānaṃ nirodhaṃ passati, idamassa paccayato udayabbayadassanaṃ. Yaṃ pana nibbattilakkhaṇavipariṇāmalakkhaṇāni passanto khandhānaṃ udayabbayaṃ passati, idamassa khaṇato udayabbayadassanaṃ. Uppattikkhaṇeyeva hi nibbattilakkhaṇaṃ, bhaṅgakkhaṇe ca vipariṇāmalakkhaṇaṃ.

于是，正在观智修习时，观智者首先针对缘起缘灭加以专注，于观智之时对无明等四法放弃，并于有缘蕴界时了知其缘起缘灭。观者见诸蕴，即于诸蕴所起所灭分别观察，由此生灭现观清晰，了知“诸法如是从色等法起”、“如是衰减”、“色等法由此生起”、“由此灭去”等缘起缘灭的细节。于是，其所生的观智更为透彻，分别显明缘起法相与缘灭法相之区别。若观察无明等无明集起诸蕴之起，则知无明为造缘，诸蕴由无明而生；又观察诸蕴灭时无明灭，则知无明灭为造灭，诸蕴因无明而息，此即缘起缘灭的见知。若观诸蕴的生灭见中见涅槃的标志与变化，则此为灭见的缘起缘灭见。在生灭的瞬间，涅槃显现；在解体的瞬间，变化法相显出。

Iccassevaṃ paccayato ceva khaṇato ca dvedhā udayabbayaṃ passato paccayato udayadassanena samudayasaccaṃ pākaṭaṃ hoti janakāvabodhato. Khaṇato udayadassanena dukkhasaccaṃ pākaṭaṃ hoti jātidukkhāvabodhato. Paccayato vayadassanena nirodhasaccaṃ pākaṭaṃ hoti paccayānuppādena paccayavataṃ anuppādāvabodhato. Khaṇato vayadassanena dukkhasaccameva pākaṭaṃ hoti maraṇadukkhāvabodhato. Yañcassa udayabbayadassanaṃ, maggovāyaṃ lokikoti maggasaccaṃ pākaṭaṃ hoti tatra sammohavighātato.

由此观知生灭的缘起缘灭法，有二重具显：由生观显现集谛，使人了知生灭生相；由灭观显现苦谛，使人了知生死苦楚；由生灭见而显灭谛，因为灭相是缘无生时生灭之灭，即断灭之觉知；由灭见显苦谛成，因灭见人了知死苦真义。由生灭见知其为道谛，此生灭现观因缘为道因果，故于道谛中斩断染迷。

Paccayato cassa udayadassanena anulomo paṭiccasamuppādo pākaṭo hoti ‘‘imasmiṃ sati idaṃ hotī’’ti (ma. ni. 1.404; saṃ. ni. 2.21; udā. 1) avabodhato. Paccayato vayadassanena paṭilomo paṭiccasamuppādo pākaṭo hoti ‘‘imassa nirodhā idaṃ nirujjhatī’’ti (ma. ni. 1.406; saṃ. ni. 2.21; udā. 2) avabodhato. Khaṇato pana udayabbayadassanena paṭiccasamuppannā dhammā pākaṭā honti saṅkhatalakkhaṇāvabodhato. Udayabbayavanto hi saṅkhatā, te ca paṭiccasamuppannāti.

由此，在生观处明显缘起法，知“此因有此果”；于灭观处明了缘灭法，知“此灭则止息”。于瞬观处则现行法缘生现，诸行集起相显现。因缘具足时，法即为缘起。

Paccayato cassa udayadassanena ekattanayo pākaṭo hoti hetuphalasambandhena santānassa anupacchedāvabodhato. Atha suṭṭhutaraṃ ucchedadiṭṭhiṃ pajahati. Khaṇato udayadassanena nānattanayo pākaṭo hoti navanavānaṃ uppādāvabodhato. Atha suṭṭhutaraṃ sassatadiṭṭhiṃ pajahati. Paccayato cassa udayabbayadassanena abyāpāranayo pākaṭo hoti dhammānaṃ avasavattibhāvāvabodhato. Atha suṭṭhutaraṃ attadiṭṭhiṃ pajahati. Paccayato pana udayadassanena evaṃdhammatānayo pākaṭo hoti paccayānurūpena phalassuppādāvabodhato. Atha suṭṭhutaraṃ akiriyadiṭṭhiṃ pajahati.

由因缘观起，见因果关系不二，故转离断灭的见解。由瞬观起，见诸法异相，知新生之相，因而离断灭常见。由生灭观，知法无损无害，法身流转之理，故舍我见。由生观知法如实相，应缘而生因果，破除无为见。

Paccayato cassa udayadassanena anattalakkhaṇaṃ pākaṭaṃ hoti dhammānaṃ nirīhakattapaccayapaṭibaddhavuttitāvabodhato. Khaṇato udayabbayadassanena aniccalakkhaṇaṃ pākaṭaṃ hoti hutvā abhāvāvabodhato, pubbantāparantavivekāvabodhato ca. Dukkhalakkhaṇampi pākaṭaṃ hoti udayabbayehi paṭipīḷanāvabodhato. Sabhāvalakkhaṇampi pākaṭaṃ hoti udayabbayaparicchinnāvabodhato . Sabhāvalakkhaṇe saṅkhatalakkhaṇassa tāvakālikattampi pākaṭaṃ hoti, udayakkhaṇe vayassa, vayakkhaṇe ca udayassa abhāvāvabodhatoti.

由因缘观，显露无我标志，观知法相互因而无我自性。由瞬观则显露无常标志，观知法由成坏而灭，先来后去的分别。由生灭观，显露苦标志，观知生灭中苦的轮转。又显露集法相，观知生灭不断的法相分别。于集法中，因缘聚集为蕴，固定有时，生时由生相，死时无生相分别清楚。

Tassevaṃ pākaṭībhūtasaccapaṭiccasamuppādanayalakkhaṇabhedassa ‘‘evaṃ kira nāmime dhammā anuppannapubbā uppajjanti, uppannā nirujjhantī’’ti niccanavāva hutvā saṅkhārā upaṭṭhahanti. Na kevalañca niccanavāva, sūriyuggamane ussāvabindu viya udakapubbuḷo viya udake daṇḍarāji viya āragge sāsapo viya vijjuppādo viya ca parittaṭṭhāyino māyāmarīcisupinantaalātacakkagandhabbanagarapheṇakadaliādayo viya asārā nissārāti cāpi upaṭṭhahanti. Ettāvatā tena ‘‘vayadhammameva uppajjati, uppannañca vayaṃ upetī’’ti iminā ākārena samapaññāsa lakkhaṇāni paṭivijjhitvā ṭhitaṃ udayabbayānupassanā nāma paṭhamaṃ taruṇavipassanāñāṇaṃ adhigataṃ hoti, yassādhigamā ‘‘āraddhavipassako’’ti saṅkhaṃ gacchati. Imasmiṃ ñāṇe ṭhitassa obhāsādayo dasa vipassanūpakkilesā uppajjanti, yesaṃ uppattiyā akusalo yogāvacaro tesu maggañāṇasaññī hutvā amaggameva ‘‘maggo’’ti gaṇhāti, upakkilesajaṭājaṭito ca hoti. Kusalo pana yogāvacaro tesu vipassanaṃ āropento upakkilesajaṭaṃ vijaṭetvā ‘‘ete dhammā na maggo, upakkilesavimuttaṃ pana vīthipaṭipannaṃ vipassanāñāṇaṃ maggo’’ti maggañca amaggañca vavatthapeti. Tassevaṃ maggañca amaggañca ñatvā ṭhitaṃ ñāṇaṃ maggāmaggañāṇadassanavisuddhi nāma.

如此显现的缘起缘灭法区别，明了“此诸法如是由未曾生起而生，已生起而灭”的常流不变，诸行随顺因缘而行，如太阳升起水面气泡冒出水之沫般，或像风起沙砾或阴翳于日月星辰状态等，都是无实之幻相，如梦幻假相，非实质存在。正因如是，称为“必然生灭法”，于此见染着法断灭、已生死灭，这是初步的青春观智。一旦得此观智，即称为“专心正修的初学观智”。站稳此观智时，随之生起十种观烦恼，其恶行不善者执为正道，乃至深埋烦恼；善行者乃以观智断烦恼，置恶置善明了。如此了知正道与非正道的分别，得此站立智，名为正慧得净。

Ettāvatā ca pana tena catunnaṃ saccānaṃ vavatthānaṃ kataṃ hoti. Kathaṃ? Nāmarūpapariggahe sati paccayapariggahasambhavato dhammaṭṭhitiñāṇavacaneneva vuttena diṭṭhivisuddhisaṅkhātena nāmarūpavavatthāpanena dukkhasaccassa vavatthānaṃ kataṃ hoti, kaṅkhāvitaraṇavisuddhisaṅkhātena paccayapariggahaṇena samudayasaccassa vavatthānaṃ, udayabbayānupassanena ca khaṇato udayabbayadassanena dukkhasaccassa vavatthānaṃ kataṃ, paccayato udayadassanena samudayasaccassa vavatthānaṃ, paccayato vayadassanena nirodhasaccassa vavatthānaṃ, yañcassa udayabbayadassanaṃ, maggovāyaṃ lokikoti tatra sammohavighātato imissañca maggāmaggañāṇadassanavisuddhiyaṃ vipassato sammā maggassa avadhāraṇena maggasaccassa vavatthānaṃ kataṃ. Evaṃ lokiyena tāva ñāṇena catunnaṃ saccānaṃ vavatthānaṃ kataṃ hotīti.

如是而言，由于四圣谛的阐明，究竟得到了何等的究竟解说呢？如何解说？在对名色的把握上，由于依缘把握而生，依止于依法之认识之言，凭借观见清净的慧眼，对名色的具体说明，从而完成了对苦圣谛的阐释；凭借破除疑虑的清净慧眼，以缘起的认知完成了对集圣谛的阐释。通过观察苦集的起灭流转，于当下瞬间了知其发生及消亡，从而完成了对苦圣谛的阐释；凭借缘起的体证完成了对集圣谛的阐释；凭借缘起的体证完成了对灭圣谛的阐释。至于能使起灭与道相可见者，此谓世俗，即在此处凭借断除迷惑，凭借内心了知正道与斜路之知见的清净，借由调伏正念之慧眼，完成了对道圣谛的详尽阐释。如此，凭借世俗的此等知识，对四圣谛得到了完整的说明。

Udayabbayañāṇaniddesavaṇṇanā niṭṭhitā. · 生灭智义释注释完毕。

7. Bhaṅgānupassanāñāṇaniddesavaṇṇanā

七、观察变化觉知的指示及说明

§51

51. So udayabbayānupassanāyaṃ ṭhito yogāvacaro maggāmaggavavatthāpanena upakkilesavimuttaṃ vīthipaṭipannaṃ udayabbayānupassanāñāṇaṃ ‘‘maggo’’ti ñatvā tilakkhaṇasallakkhaṇena tasseva maggassa suvisadakaraṇatthaṃ puna udayabbayānupassanaṃ ārabhitvā udayabbayena paricchinne saṅkhāre aniccādito vipassati. Evaṃ tassa taṃ ñāṇaṃ tikkhaṃ hutvā vahati, saṅkhārā lahuṃ upaṭṭhahanti, ñāṇe tikkhe vahante saṅkhāresu lahuṃ upaṭṭhahantesu uppādaṃ atikkamitvā bhaṅge eva sati santiṭṭhati. Nirodhādhimuttattā vā udayaṃ pahāya bhaṅgeyeva satiṃ upaṭṭhapeti. Etasmiṃ ṭhāne bhaṅgānupassanāñāṇaṃ uppajjati. Idāni tassa ñāṇassa niddese rūpārammaṇatā cittaṃ uppajjitvā bhijjatīti rūpārammaṇaṃ cittaṃ uppajjitvā bhijjati. Atha vā rūpārammaṇabhāve cittaṃ uppajjitvā bhijjatīti attho. Taṃ ārammaṇaṃ paṭisaṅkhāti taṃ rūpārammaṇaṃ paṭisaṅkhāya jānitvā, khayato vayato disvāti attho. Tassa cittassa bhaṅgaṃ anupassatīti yena cittena taṃ rūpārammaṇaṃ khayato vayato diṭṭhaṃ, tassa cittassa aparena cittena bhaṅgaṃ anupassatīti attho. Tenāhu porāṇā – ‘‘ñātañca ñāṇañca ubho vipassatī’’ti. Cittanti cettha sasampayuttacittaṃ adhippetaṃ.

第五十一节：立于起灭观察之中，通达正道与邪道之分别，脱离烦恼而行正行者，了知起灭观察之觉知是‘道’。为清晰明了其特征，复次修习起灭观察，内观在起灭中断灭的心行，见无常之始，彻底修习。如此，觉知愈发锐利，心行更趋轻微。觉知之锐利助心行轻巧，越过生起而入于毁坏之念，乃至破坏现前不失正念。依止于断灭之至高禅观，以断灭为所摄持，立住于破坏观察觉知。此处即生起观察变化觉知。此时，觉知所指示者为色蕴，心随色境生起、受染。或曰：色境生起则心受染。观察此境，了知色相已经消逝，其体亦灭亡。观其境相，了知色相之消亡，即见其坏灭生灭。此即以一心观察色境之消坏，无生无灭。由此以另心观察破坏觉知，即所谓‘知所见心灭坏’。故古者云：‘知及所知，二者俱观。’此心为具足因素中心心通达之心。

Anupassatīti anu anu passati, anekehi ākārehi punappunaṃ passatīti attho. Tenāha anupassatīti kathaṃ anupassati, aniccato anupassatītiādi . Tattha yasmā bhaṅgo nāma aniccatāya paramā koṭi, tasmā bhaṅgānupassako yogāvacaro sabbaṃ rūpagataṃ aniccato anupassati, no niccato. Tato aniccassa dukkhattā, dukkhassa ca anattattā, tadeva dukkhato anupassati, no sukhato. Anattato anupassati, no attato . Yasmā pana yaṃ aniccaṃ dukkhamanattā, na taṃ abhinanditabbaṃ. Yañca na abhinanditabbaṃ, na tattha rajjitabbaṃ. Tasmā esa tasmiṃ bhaṅgānupassanānusārena ‘‘aniccaṃ dukkhamanattā’’ti diṭṭhe rūpagate nibbindati, no nandati. Virajjati, no rajjati. So evaṃ virajjanto lokikeneva tāva ñāṇena rāgaṃ nirodheti, no samudeti, samudayaṃ na karotīti attho. Atha vā so evaṃ viratto yathā diṭṭhaṃ rūpagataṃ, tathā adiṭṭhampi anvayañāṇavasena nirodheti, no samudeti. Nirodhatova manasi karoti, nirodhamevassa passati, no samudayanti attho. So evaṃ paṭipanno paṭinissajjati, no ādiyati. Kiṃ vuttaṃ hoti? Ayampi hi aniccādianupassanā tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilesānaṃ pariccajanato, saṅkhatadosadassanena ca tabbiparīte nibbāne tanninnatāya pakkhandanato pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggo cāti vuccati. Tasmā tāya samannāgato bhikkhu yathāvuttena nayena kilese ca pariccajati, nibbāne ca pakkhandati. Nāpi nibbattanavasena kilese ādiyati, na adosadassitāvasena saṅkhatārammaṇaṃ. Tena vuccati paṭinissajjati, no ādiyatīti.

所谓观察，即连续依次观察，如法反复多样观察。言何谓观察？即观察无常等诸法。由此，无常即为变化之极致，故观察变化者修习者，以见诸色法皆为无常，而非常。后又由无常内观苦及苦的无我；由苦内观无我，非观常或我。由无常、苦、无我之观察，因其所观者乃苦、无我故，不生欢喜。若不欢喜，则不生染着。故由此修习者依止观察变化，发起“无常即为苦与无我”之觉知，生厌离色蕴之心，不生喜乐，增生离欲。此正是世间知识中能断贪著，非生贪著，非行贪集之意。又彼离欲心谓从所见色法，及未见法和相续之知见，断除贪著。觉知断除乃止息，非贪著生长。寻思断灭正念，如是见断定，不生起集。此依止观察变化觉知，断除烦恼，令堕入涅槃；从烦恼灭除，其后不再生起。此即断除、远离之意。言者曰：“此亦缘观察无常等入流习气，与蕴缔结中贪烦恼离弃，及缘生灭法之现象之逆转，故名弃取弃漏。”由此，具此觉知之比库，依正法度，断烦恼，详细入涅槃。烦恼不复起，亦非因烦恼所依境相示现，故云辍却。

§52

52. Idānissa tehi ñāṇehi yesaṃ dhammānaṃ pahānaṃ hoti, taṃ dassetuṃ aniccato anupassanto niccasaññaṃ pajahatītiādi vuttaṃ. Tattha nandinti sappītikaṃ taṇhaṃ. Rāganti sesaṃ taṇhaṃ. Samudayanti rāgassa uppattiṃ. Atha vā rūpagatassa udayaṃ. Ādānanti nibbattanavasena kilesānaṃ ādānaṃ. Vedanārammaṇatātiādīni idha ca heṭṭhā ca vuttanayeneva veditabbāni.

第五十二节：现今由此等智慧，所断诸法，观察无常，断除常见等。如是说：‘欢喜’者，谓对烦恼渴爱；‘贪著’者，谓留恋烦恼残余；‘集’者，谓烦恼之生起。又颜色之生起，谓烦恼因不正取生起。此处应略知感受、色界具足之类含义，作为解说中的须知内容。

Gāthāsu pana vatthusaṅkamanāti rūpādīsu ekekassa bhaṅgaṃ disvā puna yena cittena bhaṅgo diṭṭho, tassāpi bhaṅgadassanavasena purimavatthuto aññavatthusaṅkamanā. Paññāya ca vivaṭṭanāti udayaṃ pahāya vaye santiṭṭhanā. Āvajjanā balañcevāti rūpādīsu ekekassa bhaṅgaṃ disvā puna bhaṅgārammaṇassa cittassa bhaṅgadassanatthaṃ anantarameva āvajjanasamatthatā. Paṭisaṅkhā vipassanāti esā ārammaṇapaṭisaṅkhā bhaṅgānupassanā nāma. Ārammaṇaanvayenaubho ekavavatthanāti paccakkhato diṭṭhassa ārammaṇassa anvayena anugamanena yathā idaṃ, tathā atītepi saṅkhāragataṃ bhijji, anāgatepi bhijjissatīti evaṃ ubhinnaṃ ekasabhāveneva vavatthāpananti attho. Vuttampi cetaṃ porāṇehi –

于经偈中，所谓破坏相，谓色等法的分别坏灭。观每一色法之分别坏灭后，随之以心所见色法破坏，复显分别坏灭。智慧之昭显，谓于弃生灭后证得胜智。所谓能起忿恨及强力者，因观察各色法分别坏灭，并随色法破坏现起心中分别破坏相。此即观察起点之智慧，此智慧名为观察境相分别破坏。凭借境相的因缘，追忆因缘，依前悟境，如同经历过去心行破坏，未来亦将破坏，二者俱住于一会，即此意也。此外古语云：“已知及所知，两者俱见。”

‘‘Saṃvijjamānamhi visuddhadassano, tadanvayaṃ neti atītanāgate;

「在有情感知时，谓之清净见知；对此的连续现象，不属于过去未来，亦非彼此相连的时段。」

Sabbepi saṅkhāragatā palokino, ussāvabindū sūriyeva uggate’’ti.

「诸行已成尽、消散的各相，犹如初升之阳光明透射般展现。」

Nirodhe adhimuttatāti evaṃ ubhinnaṃ bhaṅgavasena ekavavatthānaṃ katvā tasmiṃyeva bhaṅgasaṅkhāte nirodhe adhimuttatā taggarutā tanninnatā tappoṇatā tappabbhāratāti attho. Vayalakkhaṇavipassanāti esā vayalakkhaṇavipassanā nāmāti vuttaṃ hoti. Ārammaṇañca paṭisaṅkhāti purimañca rūpādiārammaṇaṃ jānitvā. Bhaṅgañca anupassatīti tassārammaṇassa bhaṅgaṃ disvā tadārammaṇassa cittassa ca bhaṅgaṃ anupassati. Suññato ca upaṭṭhānanti tassevaṃ bhaṅgamanupassato ‘‘saṅkhārāva bhijjanti, tesaṃ bhedo maraṇaṃ, na añño koci atthī’’ti suññato upaṭṭhānaṃ ijjhati. Tenāhu porāṇā –

所谓涅槃乃灭除之至高境界，如此由两者断灭成唯一境地；此唯一因断灭所成的涅槃，具备至高清净、不可染污、无烦恼及无羁绊之义。所谓无常相观，即是观察无常的慧眼。此慧眼先了知所缘境，继而觉察其中诸行之无常。见诸法及心亦无常。空性观，于此断灭之慧眼，则断灭诸行无有第二真义，此谓空性观照。有古云－

‘‘Khandhā nirujjhanti na catthi añño, khandhāna bhedo maraṇanti vuccati;

「五蕴已断灭，无有他法，五蕴之别解，便是死灭。」

Tesaṃ khayaṃ passati appamatto, maṇiṃva vijjhaṃ vajirena yoniso’’ti.

「精勤慧眼识此灭尽，巧如以钻石砭利刃刺破净珠。」

Adhipaññā vipassanāti yā ca ārammaṇapaṭisaṅkhā, yā ca bhaṅgānupassanā, yañca suññato upaṭṭhānaṃ, ayaṃ adhipaññā vipassanā nāmāti vuttaṃ hoti. Kusalo tīsu anupassanāsūti aniccānupassanādīsu tīsu cheko bhikkhu. Catasso ca vipassanāsūti nibbidādīsu ca catūsu vipassanāsu. Tayo upaṭṭhāne kusalatāti khayato vayato suññatoti imasmiñca tividhe upaṭṭhāne kusalatāya. Nānādiṭṭhīsu na kampatīti sassatadiṭṭhiādīsu nānappakārāsu diṭṭhīsu na vedhati. So evaṃ avedhamāno ‘‘aniruddhameva nirujjhati, abhinnameva bhijjatī’’ti pavattamanasikāro dubbalabhājanassa viya bhijjamānassa, sukhumarajasseva vippakiriyamānassa, tilānaṃ viya bhajjiyamānānaṃ sabbasaṅkhārānaṃ uppādaṭṭhitipavattanimittaṃ vissajjetvā bhedameva passati. So yathā nāma cakkhumā puriso pokkharaṇītīre vā nadītīre vā ṭhito thūlaphusitake deve vassante udakapiṭṭhe mahantamahantāni udakapubbuḷāni uppajjitvā uppajjitvā sīghaṃ sīghaṃ bhijjamānāni passeyya, evameva sabbe saṅkhārā bhijjanti bhijjantīti passati. Evarūpañhi yogāvacaraṃ sandhāya vuttaṃ bhagavatā –

所谓胜慧观，即缘所缘现象观察、诸行断灭察、空性观察，此三合为胜慧观。精进比库专注三种观法，分别是无常观等三。又有四种观，诸由厌离产生。其中，在此三种不同所缘中，具足精进称为妙，乃于四种观察恒无动摇。即斥断常见等异说，看见断灭不动摇。其于是如是感知，知断灭故实灭，知有漏法故实坏，诸法若谷穗分离般逐渐腐败，如此显见一切诸行生灭缘起暇时，觉知断灭之理。如同真正有眼人，立于莲花池边、河岸上，在雨季水际，见大大小小水泡纷纷涌现、破坏；一时一时快速破灭般，所有诸行亦如是生、坏、灭，了然维修。于此如此因缘切合之理，世尊曾教诲曰－

‘‘Yathā pubbuḷakaṃ passe, yathā passe marīcikaṃ;

譬如人见起泡之物，譬如人见辣椒一类；

Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti. (dha. pa. 170);

如是观察世间，死王（死者、灭家）不见之。（《法句经》170偈）

Tassevaṃ ‘‘sabbe saṅkhārā bhijjanti bhijjantī’’ti abhiṇhaṃ passato aṭṭhānisaṃsaparivāraṃ bhaṅgānupassanāñāṇaṃ balappattaṃ hoti. Tatrime aṭṭhānisaṃsā – bhavadiṭṭhippahānaṃ, jīvitanikantipariccāgo, sadāyuttapayuttatā, visuddhājīvitā, ussukkappahānaṃ, vigatabhayatā, khantisoraccapaṭilābho, aratiratisahanatāti. Tenāhu porāṇā –

因此，诸行皆无常、诸行皆苦、诸行皆无我的理义已亲见者，专注于八正见的集聚中生破坏之观智慧，成就其力。此中三种八正见是：抛弃有漏生死见，舍弃贪恋生存，常处于清净生活之中。断除躁乱，远离恐怖，获得忍辱与财宝，不随顺嗔恨与爱好。古昔云：

‘‘Imāni aṭṭhagguṇamuttamāni, disvā tahiṃ sammasatī punappunaṃ;

『观此八德至胜，见彼便生正念，再复而复；

Ādittacelassirasūpamo muni, bhaṅgānupassī amatassa pattiyā’’ti.

如释迦出家般，观无常生破坏，得于不生。』

Bhaṅgānupassanāñāṇaniddesavaṇṇanā niṭṭhitā. · 坏灭随观智义释注释完毕。

8. Ādīnavañāṇaniddesavaṇṇanā

第八条：起始法烦恼所知解解释

§53

53. Ādīnavañāṇaniddese uppādoti purimakammapaccayā idha uppatti. Pavattanti tathāuppannassa pavatti. Nimittanti sabbampi saṅkhāranimittaṃ. Āyūhanāti āyatiṃ paṭisandhihetubhūtaṃ kammaṃ. Paṭisandhīti āyatiṃ uppatti. Gatīti yāya gatiyā sā paṭisandhi hoti. Nibbattīti khandhānaṃ nibbattanaṃ. Upapattīti ‘‘samāpannassa vā upapannassa vā’’ti (dha. sa. 1289) evaṃ vuttā vipākappavatti . Jātīti jarādīnaṃ paccayabhūtā bhavapaccayā jāti. Nippariyāyato tattha tattha nibbattamānānaṃ sattānaṃ ye ye khandhā pātubhavanti, tesaṃ paṭhamapātubhāvo jāti. Jarāti khaṇḍiccādisammato santatiyaṃ ekabhavapariyāpannakhandhasantānassa purāṇabhāvo. Sokoti ñātibyasanādīhi phuṭṭhassa cittasantāpo. Paridevoti ñātibyasanādīhi phuṭṭhassa vacīpalāpo. Upāyāsoti bhuso āyāso, ñātibyasanādīhi phuṭṭhassa adhimattacetodukkhappabhāvito dosoyeva. Ettha ca uppādādayo pañceva ādīnavañāṇassa vatthuvasena vuttā, sesā tesaṃ vevacanavasena. ‘‘Nibbatti jātī’’ti idañhi dvayaṃ uppādassa ceva paṭisandhiyā ca vevacanaṃ, ‘‘gati upapattī’’ti idaṃ dvayaṃ pavattassa, jarādayo nimittassāti. Tenāha –

第53节论『缘起知』中的『生起』：生起者，是指依先前业因而生起，这里所说的生起。现行（pavatti）与已生起的现行同理，皆属现行。所缘（nimitta）者，指一切行的所依缘故。延续（āyūhana）者，是指产生延续因缘的业。延续（paṭisandhi）即是延续的发生。去（gati）指随流去，无常变化，乃延续的状态。生起（nibbatti）意为五蕴的生起。现成（upapatti）谓『已经成就或成就中的』（出典《论事》1289页）。此即指果报现行。生（jāti）乃指由于老死等因缘生起，依有情轮回而有生。结讫者，即各处于生起中五蕴所现起的众生，其初现起称为第一生起。老死者，是指蕴中老与少诸部分，被看作为一体的存在，属于一有情系。忧伤（soka）是指由于亲属的疾病等触缘而起心意上的悲伤。哀痛（parideva）是指因亲属疾病等触缘发生口头上的悲号。辛苦（upāya）是极大的劳苦，由亲属疾病等触缘生起的心意痛苦，如愤怒一样。生起等五种都被视作缘起知的根本所在，其余以说话方式而分别记载。生起与生计，此处分别指生起与延续；去与现成，此处指现行的发生与延续；老死等，此处为缘起之缘。由此言：

‘‘Uppādañca pavattañca, nimittaṃ dukkhanti passati;

『生起与现行，我等见其因，是苦也；

Āyūhanaṃ paṭisandhiṃ, ñāṇaṃ ādīnave ida’’nti. ca

延续、现成与知，是缘起知，此乃缘起知。』

‘‘Idaṃ ādīnave ñāṇaṃ, pañcaṭhānesu jāyatī’’ti. ca

『此乃缘起知，于五处中所生。』

Sabbapadesu ca bhayanti iccetassa vacanassa bhayaṃ itīti padacchedo . Bhayanti pīḷāyogato sappaṭibhayatāya bhayaṃ. Itīti bhayatupaṭṭhānassa kāraṇaniddeso.

在所有处所，皆起恐怖，因敬畏言语所致，这称之为断言。因畏惧心的痛苦所使心生恐怖，即称恐怖。此为恐怖发起的因缘说明。

Anuppādo khemanti santipade ñāṇantiādi pana ādīnavañāṇassa paṭipakkhañāṇadassanatthaṃ vuttaṃ. Bhayatupaṭṭhānena vā ādīnavaṃ disvā ubbiggahadayānaṃ abhayampi atthi khemaṃ nirādīnavanti assāsajananatthampi etaṃ vuttaṃ. Yasmā vā yassa uppādādayo bhayato sūpaṭṭhitā honti, tassa tappaṭipakkhaninnaṃ cittaṃ hoti, tasmā bhayatupaṭṭhānavasena siddhassa ādīnavañāṇassa ānisaṃsadassanatthampetaṃ vuttanti veditabbaṃ. Anuppādo appavattantiādi nibbānameva. Santipadeti santikoṭṭhāse, nibbāneti attho. Anussavavasenāpi hi santipadanti nāmamattaṃ gahetvā uppannaṃ ñāṇampi ‘‘santipade ñāṇa’’nti vuttaṃ.

『无生即安稳』，即指平安境界中的知识等，但于缘起知来说是相反的知识之显现。因看到缘起知而生起的恐怖，称为『心中不安』。此外还有无惧、安稳与断除疑虑等别解，特作劝慰说法。因为生起等五缘处所起，根基于恐怖，如此则心难以生起对于回避之念，故此以恐怖起始，确立缘起知。所谓无生即无现起，即是涅槃。安稳意指安稳状态、涅槃。即使念及涅槃也称为安稳的知识，故知即为涅槃中的知识。」

Uppādobhayaṃ, anuppādo khemantiādi vipakkhapaṭipakkhavasena ubhayaṃ samāsetvā uppajjamānaṃ ñāṇaṃ gahetvā vuttaṃ. Ettha ca yaṃ bhayaṃ, taṃ yasmā niyamato dukkhaṃ. Yañca dukkhaṃ, taṃ vaṭṭāmisalokāmisakilesāmisehi avippamuttattā sāmisameva. Yañca sāmisaṃ, taṃ saṅkhāramattameva. Tasmā uppādo dukkhanti bhayatupaṭṭhāne paññā ādīnave ñāṇantiādi vuttaṃ. Evaṃ santepi bhayākārena dukkhākārena sāmisākārena saṅkhārākārenāti evaṃ ākāranānattato pavattivasenettha nānattaṃ veditabbaṃ. Uppādo bhayaṃ, dukkhaṃ, sāmisaṃ, saṅkhārā cāti uppādādiliṅgamanapekkhitvā ‘‘netaṃ kho saraṇaṃ khemaṃ, netaṃ saraṇamuttama’’ntiādīsu (dha. pa. 189) viya attano liṅgāpekkhameva vuttaṃ. Saṅkhārāti ca ekattamanapekkhitvā ‘‘appaccayā dhammā, asaṅkhatā dhammā’’tiādīsu (dha. sa. dukamātikā 7-8) viya bahuvacanaṃ kataṃ, uppādādīnaṃ vā saṅkhārekadesattā ‘‘uttare pañcālā, dakkhiṇe pañcālā’’tiādīsu viya bahunnaṃ ekadesepi bahuvacanaṃ katanti veditabbaṃ. Khemaṃ sukhaṃ nirāmisaṃ nibbānanti nibbānameva vuttākārānaṃ paṭipakkhavasena catudhā vuttaṃ. Dasa ñāṇe pajānātīti ādīnave ñāṇaṃ pajānanto uppādādivatthukāni pañca, anuppādādivatthukāni pañcāti dasa ñāṇe pajānāti paṭivijjhati sacchikaroti. Dvinnaṃ ñāṇānaṃ kusalatāti ādīnavañāṇassa ceva santipadañāṇassa cāti imesaṃ dvinnaṃ ñāṇānaṃ kusalatāya. Nānādiṭṭhīsu na kampatīti paramadiṭṭhadhammanibbānādivasena pavattāsu diṭṭhīsu na vedhatīti.

“生起与非生起、安稳等相对方面的差别，以对立的对比方式，将正在生起的智摄取并宣说。这里所说的‘怖畏’，因其必然是苦；‘苦’，因其和诸界、不净、染污等同类相应的无解脱性相应；‘相应’，仅仅是造作所相应的缘故。因此生起称为苦，是因见到怖畏而生智慧以调伏的缘故等如是说。虽然事物相依不同的根缘，因怖畏、苦、相应、造作等缘而起，故应知此处非是一致，乃是因缘差异所发生。生起是怖畏，是苦，是相应，是造作，若不依生起的标志来观察，犹如《法句经》讽喻说：“此非保护，不是真稳固”等，只不过是依自己的标志而言。又称‘造作’时，有时单数偏重，一如《法句》及《增支部》的说法“因缘法，非造作法”，用复数时乃论生起等造作之所指，譬如说“北方作五，南方亦作五”，单数复数皆有其用。安稳、快乐、无杂染、涅槃，乃对涅槃四种说法的对立表述。至于“十种智知而了知”，谓智慧所知的根本智知，拥有根本智者了知生起等本质五项，以及非生起等本质五项，合十种智识了知得以证实。二种智得称贤善者，一者为根本智，二者为现证智，即此二种智的贤善功德。不为众多见解动摇，这是最高见智涅槃诸法性发生时呈现的见解，不为干扰所动摇。

Ādīnavañāṇaniddesavaṇṇanā niṭṭhitā. · 过患智解释之注释已毕。

9. Saṅkhārupekkhāñāṇaniddesavaṇṇanā九、行舍智解释之注释

§54

54. Saṅkhārupekkhāñāṇaniddese uppādādīni vuttatthāneva. Dukkhanti bhayanti sāmisanti saṅkhārāti uppādādimuñcanañāṇassa kāraṇavacanāni. Evañca lakkhaṇato saṅkhārupekkhaṃ dassetvā idāni atthato dassetuṃ uppādo saṅkhārā, te saṅkhāre ajjhupekkhatīti saṅkhārupekkhātiādimāha. Tattha saṅkhāre ajjhupekkhatīti tassa āraddhavipassakassa vipassanāñāṇena lakkhaṇattayassa diṭṭhattā lakkhaṇavicinane pahīnabyāpārassa āditte viya tayo bhave passato saṅkhāraggahaṇe majjhattassa taṃ vipassanāñāṇaṃ te saṅkhāre visesena ca ikkhati, gahaṇena vajjitañca hutvā ikkhati oloketīti saṅkhārupekkhā nāmāti attho. Yathā loke visesena jayanto adhijayatīti, annena vajjito vasanto upavasatīti vuccati. Puna saṅkhāre aniccādito vipassitvā gahaṇe majjhattabhāvasaṇṭhitaṃ saṅkhārupekkhampi aniccādito vipassitvā tassāpi saṅkhārupekkhāya gahaṇe majjhattākārasaṇṭhitāya saṅkhārupekkhāya sabbhāvato ye ca saṅkhārā yā ca upekkhātiādi vuttaṃ.

54. 就生起等教义已论处，依因缘顺序讲说苦、怖畏、相应及造作，是为断除生起等贪爱痴的智慧之因果语。依此特征显现造作平等，今欲从义理上显生起即诸造作，及诸造作现今远离分别境之相等，故言‘造作平等’等。此谓‘造作现今远离分别境’，谓于三世已现观察之慧，见其特征与观慧废除妄执之事，乃如破恶炎火而卷于正定内，于诸造作等中间之慧，特寻欲、观察，有所求而审视，此即所谓‘造作平等’之义。譬如尘世间特殊事情成功后得胜，譬如以粮食为胜住，则名‘造作平等’。复次于造作观察无常等，如埋藏中间现象之‘造作平等’已觉，无常性入口及俱起造作平等，及诸造作现今依其本性视作平等，或称诸造作及其住处皆谓平等与不起异或等语。

§55

55. Idāni saṅkhārupekkhāya cittābhinīhārabhedaṃ dassetuṃ katihākārehītiādimāha. Tattha saṅkhārupekkhāyāti bhummavacanaṃ. Cittassa abhinīhāroti saṅkhārupekkhālābhino tato aññassa cittassa saṅkhārupekkhābhimukhaṃ katvā bhusaṃ haraṇaṃ. Abhimukhattho hi ettha abhisaddo, bhusattho nīsaddo. Katihākārehīti pucchitaṃ pucchaṃ aṭṭhahākārehīti vissajjetvā dutiyapucchāvissajjaneneva te aṭṭhākāre dassetukāmo te adassetvāva puthujjanassa katihākārehītiādi pucchaṃ akāsi. Puthujjanassāti ettha pana –

55. 今欲显示“造作平等”心意染污等不同之相，如言“如实舍”者。此“造作平等”谓为基础之词。心意染污、染污之所摄获得造作平等后，转向他心造作平等观而执作持，彼为接触，哉谓谓销心心住。问其多少者，应说八种。既已释后，复次为第二问时，则八种显现以示，然凡夫未见者，问多少者，亦不答八种。“凡夫”在此谓二类凡夫。

Duve puthujjanā vuttā, buddhenādiccabandhunā;

二类凡夫如是被说，由佛及诸弟子说：

Andho puthujjano eko, kalyāṇeko puthujjanoti.

一者凡夫无明痴心，一者凡夫善友心。

Tattha yassa khandhadhātuāyatanādīsu uggahaparipucchāsavanadhāraṇapaccavekkhaṇādīni natthi, ayaṃ andhaputhujjano. Yassa tāni atthi, so kalyāṇaputhujjano. Duvidhopi panesa –

于是若其于五蕴、十二处等，及起缘觉、结戒等观照无此者，是为无明凡夫。若有此者者，乃为善友凡夫。此二类中也。

Puthūnaṃ jananādīhi, kāraṇehi puthujjano;

凡由生等诸因缘，凡夫由斯故生。

Puthujjanantogadhattā, puthuvāyaṃ jano iti.

由凡夫的根源，故名为凡夫。

So hi puthūnaṃ nānappakārānaṃ kilesādīnaṃ jananādīhi kāraṇehi puthujjano. Yathāha – ‘‘puthu kilese janentīti puthujjanā, puthu avihatasakkāyadiṭṭhikāti puthujjanā, puthu satthārānaṃ mukhullokikāti puthujjanā, puthu sabbagatīhi avuṭṭhitāti puthujjanā, puthu nānābhisaṅkhāre abhisaṅkharontīti puthujjanā, puthu nānāoghehi vuyhantīti puthujjanā, puthu nānāsantāpehi santappentīti puthujjanā, puthu nānāpariḷāhehi pariḍayhantīti puthujjanā, puthu pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhāti puthujjanā, puthu pañcahi nīvaraṇehi āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti puthujjanā’’ti (mahāni. 94). Puthūnaṃ vā gaṇanapathātītānaṃ ariyadhammaparammukhānaṃ nīcadhammasamācārānaṃ janānaṃ antogadhattāpi puthujjanā, puthu vā ayaṃ visuṃyeva saṅkhaṃ gato, visaṃsaṭṭho sīlasutādiguṇayuttehi ariyehi janotipi puthujjano. Tesu kalyāṇaputhujjano idhādhippeto itarassa bhāvanāya eva abhāvā.

此凡夫者，即由多种因缘所生诸烦恼等为因之凡夫。譬如所说——「由多烦恼而生者谓凡夫，由未破除色见故者谓凡夫，由师长未出世者谓凡夫，由随众流转而起者谓凡夫，由造诸种业者谓凡夫，由诸疾患所困者谓凡夫，由种种痛苦而忧者谓凡夫，由各种病苦所围绕者谓凡夫，由五欲乐生贪瞋痴等诸缠缚所制者谓凡夫，由五盖所蔽者谓凡夫」(《大集经》94卷)。又由低劣之风俗所染污，虽识正法圣弟子行相者，亦为凡夫。又或虽生于正法、具持戒律具足功德之圣众中者，亦属于凡夫。于彼当中之善凡夫，仅为此处所说他法之无有也。

Sekkhassāti ettha satta sekkhā sotāpattimaggaphalasakadāgāmimaggaphalaanāgāmimaggaphalaarahattamaggaṭṭhā. Te hi tisso sikkhā sikkhantīti sekkhā. Tesu sotāpattisakadāgāmianāgāmiphalaṭṭhā tayo idhādhippetā maggaṭṭhānaṃ saṅkhārupekkhāya cittābhinīhārābhāvā.

「学者」者，此指七学位者：初学、得须陀洹果、得斯陀含果、得阿那含果、得阿拉汉道者。此即三学法中者。于彼中得须陀洹果、得斯陀含、得阿那含三果之人，心不住于诸行之断灭，故称有观行心无住。

Vītarāgassāti ettha samucchedavigamena vigato rāgo assāti vītarāgo. Arahato etaṃ adhivacanaṃ. Tīsupi padesu jātiggahaṇena ekavacanaṃ kataṃ.

「离贪者」者，意谓以断除根本贪欲为义。此为阿拉汉所说。于三处以一次语汇合用。

Saṅkhārupekkhaṃ abhinandatīti tasmiṃ upekkhāvihāre phāsuvihārasaññaṃ paṭilabhitvā phāsuvihāranikantiyā saṅkhārupekkhābhimukho hutvā nandati, sappītikaṃ taṇhaṃ uppādetīti attho. Vipassatīti sotāpattimaggapaṭilābhatthaṃ aniccādivasena vividhā passati, sekkho uparimaggatthaṃ, vītarāgo diṭṭhadhammasukhavihāratthaṃ vipassati. Paṭisaṅkhāyāti aniccādivaseneva upaparikkhitvā. Yasmā pana sotāpannādayo ariyā sakaṃ sakaṃ phalasamāpattiṃ samāpajjamānā udayabbayañāṇādīhi navahi vipassanāñāṇehi avipassitvā samāpajjituṃ na sakkonti, tasmā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjatīti vuttaṃ.

「欢喜于观行」者，于正念持守观行之中，断灭断趣定之观境，得轻安乐，从而转向观行，生欢喜。其义谓烦恼生起已灭。此观即为用于得须陀洹果之观行。初学者于上道得此观，离贪者于现量法乐之际而观。回顾期，谓以观察诸法无常等而明见。因须陀洹果等阿拉汉位者，由于未满九种观察成就果位前，因未知新生与灭亡之分别，故称有回顾，或于果位已满后止回顾。

Phalasamāpattiyā pavattidassanatthaṃ pana tesaṃ idaṃ pañhakammaṃ – kā phalasamāpatti? Ke taṃ samāpajjanti? Ke na samāpajjanti? Kasmā samāpajjanti? Kathañcassā samāpajjanaṃ hoti? Kathaṃ ṭhānaṃ? Kathaṃ vuṭṭhānaṃ? Kiṃ phalassa anantaraṃ? Kassa ca phalaṃ anantaranti?

为了说明果报的现成发生，提出下列五个问题——什么是果报的现成？谁获得此果报的现成？谁不获得果报的现成？为什么有人获得？如何产生果报的现成？果报的现成出现在哪里？果报的现成又如何消失？果报的现成之后又是什么？谁否认果报的现成？

Tattha kā phalasamāpattīti? Yā ariyaphalassa nirodhe appanā.

所谓果报的现成，即圣果取得时，烦恼的断尽。

Ke taṃ samāpajjanti? Ke na samāpajjantīti? Sabbepi puthujjanā na samāpajjanti. Kasmā? Anadhigatattā. Ariyā pana sabbepi samāpajjanti. Kasmā ? Adhigatattā. Uparimā pana heṭṭhimaṃ na samāpajjanti puggalantarabhāvūpagamanena paṭippassaddhattā, heṭṭhimā ca uparimaṃ anadhigatattā. Attano attanoyeva pana phalaṃ sabbepi samāpajjantīti idamettha sanniṭṭhānaṃ.

谁能获得果报的现成？谁不能获得果报的现成？所有外道凡夫皆无法获得，何以故？因其未达实相。诸圣者则无一不获，何以故？因其达实相。至于上下两层界则彼此不同，基地检验者无果报现成，果报现成者亦有未达实相者。但此处指的是自证果实的圣者皆得果报的现成。

Keci pana ‘‘sotāpannasakadāgāminopi na samāpajjanti, uparimā dveyeva samāpajjantī’’ti vadanti. Idañca nesaṃ kāraṇaṃ – ete hi samādhismiṃ paripūrakārinoti. Taṃ puthujjanassāpi attanā paṭiladdhaṃ lokiyasamādhiṃ samāpajjanato akāraṇameva. Kiñcettha kāraṇākāraṇacintāya. Nanu idheva pāḷiyaṃ ‘‘katame dasa saṅkhārupekkhā vipassanāvasena uppajjanti, katame dasa gotrabhudhammā vipassanāvasena uppajjantī’’ti (paṭi. ma. 1.60) imesaṃ pañhānaṃ vissajjane ‘‘sotāpattiphalasamāpattatthāya sakadāgāmiphalasamāpattatthāyā’’ti (paṭi. ma. 1.60) visuṃ visuṃ vuttā. Tasmā sabbepi ariyā attano attano phalaṃ samāpajjantīti niṭṭhamettha gantabbaṃ.

有些人说某些人初果乃至第二果皆未获得果报现成，惟有上两果方能获得。其理由在于他们认为禅定弊于具足性。事实上，凡夫因自身证得世俗禅定时并非无因，然此因果忧思连带。且如巴利典籍中所述，因观智而生的十种坚固通达，及因观智而得的十种根本觉性，均明了“初果及斯果现成”的问题。故此，应认识诸圣者尽皆自行证得其果实，余无疑义。

Kasmā samāpajjantīti? Diṭṭhadhammasukhavihāratthaṃ. Yathā hi rājāno rajjasukhaṃ, devatā dibbasukhamanubhavanti, evaṃ ariyā ‘‘lokuttarasukhaṃ anubhavissāmā’’ti addhānaparicchedaṃ katvā icchiticchitakkhaṇe phalasamāpattiṃ samāpajjanti.

为何他们能够证得？是因为他们观察法乐的现成体验。如国王领受国土的安乐，天人体验天界的欢喜，圣者亦于此，立定断见，遂于愿满足时一得果报的现成。

Kathañcassā samāpajjanaṃ hoti, kathaṃ ṭhānaṃ, kathaṃ vuṭṭhānanti? Dvīhi tāva ākārehi assā samāpajjanaṃ hoti nibbānato aññassa ārammaṇassa amanasikārā, nibbānassa ca manasikārā. Yathāha – ‘‘dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro’’ti (ma. ni. 1.458). Ayaṃ panettha samāpajjanakkamo – phalasamāpattatthikena hi ariyasāvakena rahogatena paṭisallīnena udayabbayādivasena saṅkhārā vipassitabbā. Tassa pavattānupubbavipassanassa saṅkhārārammaṇagotrabhuñāṇānantaraṃ phalasamāpattivasena nirodhe cittaṃ appeti. Phalasamāpattininnatāya cettha sekkhassāpi phalameva uppajjati, na maggo. Ye pana vadanti ‘‘sotāpanno ‘phalasamāpattiṃ samāpajjissāmī’ti vipassanaṃ paṭṭhapetvā sakadāgāmī hoti, sakadāgāmī ca anāgāmī’’ti. Te vattabbā ‘‘evaṃ sati anāgāmī arahā bhavissati, arahā paccekabuddho, paccekabuddho ca buddho’’ti.

如何出现果报的现成？果报的现成生成之处？又如何消灭？果报的现成，以两种方式生成：一为对灭后余行无念境的无念，即念不起于灭；二为对灭本身的念起，即念持于灭。《中部》有言：‘具无相条件，心得解脱时，诸缘及无相不念，惟灭相念持’。此即果报现成。在此，作为圣弟子的静处隐居经历一切烦恼的逆转、升降，烦恼应由此观转变。现前观照生起，心于果报现成时涣散。虽为修行者，瓦解则见为果，不是道。有人言初果者观所现进，斯果者亦生。因此应知：“如此正念中，涅槃者为阿拉汉，阿拉汉为辟支佛，辟支佛亦为佛”，意指涅槃果实的充分证得相连圣者身份。

Tasmā na kiñci etaṃ, pāḷivaseneva ca paṭikkhittantipi na gahetabbaṃ. Idameva pana gahetabbaṃ. Sekkhassāpi phalameva uppajjati, na maggo. Phalañcassa sace anena paṭhamajjhāniko maggo adhigato hoti, paṭhamajjhānikameva uppajjati, sace dutiyādīsu aññatarajjhāniko, dutiyādīsu aññatarajjhānikamevāti evaṃ tāvassā samāpajjanaṃ hoti.

因此，这些事情不应被采纳，同时在巴利语用法中也不应被视作被采纳。唯独此处应当被采纳。即使是学习者，也仅产生果报，不是道。若此果为初禅所获，则仅现初禅之果；若为第二禅及以后，则是第二禅及以后之果，如此，便称为禅定成就。

‘‘Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro’’ti (ma. ni. 1.458) vacanato panassā tīhākārehi ṭhānaṃ hoti. Tattha pubbe ca abhisaṅkhāroti samāpattito pubbe kālaparicchedo. ‘‘Asukasmiṃ nāma kāle vuṭṭhahissāmī’’ti paricchinnattā hissā yāva so kālo nāgacchati, tāva ṭhānaṃ hoti. Evamassa ṭhānaṃ hoti.

“三种依止，即无相禅定中身心的止息，及无相禅处的专注，和先前的累积行为”，是《玛尼陀经》中 (ma. ni. 1.458) 所述，分为三处。其中“先前的累积行为”即之前时间段的界定。所谓“我将在不安时期出生”已如断尽，其出生期间尚未到来之际，便为此处。因此，这处便是如此而有。

‘‘Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro’’ti (ma. ni. 1.458) vacanato panassā dvīhākārehi vuṭṭhānaṃ hoti. Tattha sabbanimittānanti rūpanimittavedanāsaññāsaṅkhāraviññāṇanimittānaṃ. Kāmañca na sabbānevetāni ekato manasi karoti, sabbasaṅgāhikavasena panetaṃ vuttaṃ. Tasmā yaṃ bhavaṅgassa ārammaṇaṃ hoti, taṃ manasikaroto phalasamāpattito vuṭṭhānaṃ hotīti evamassā vuṭṭhānaṃ veditabbaṃ.

“两种依止，即无相禅定中身心起立时对一切现象的专注，以及无相禅处的非专注”，是《玛尼陀经》中 (ma. ni. 1.458) 所述，分为二处。所谓一切现象，指形色、受、想、行、识的境相。欲乐并非法一心所及，但因整体聚合故如此说明。因是众生心所依止之对象，故心发起身心的起立，称为果报成就的起立，此等起立应如是了知。

Kiṃ phalassa anantaraṃ, kassa ca phalaṃ anantaranti? Phalassa tāva phalameva vā anantaraṃ hoti bhavaṅgaṃ vā. Phalaṃ pana atthi maggānantaraṃ, atthi phalānantaraṃ, atthi gotrabhuanantaraṃ, atthi nevasaññānāsaññāyatanānantaranti. Tattha maggavīthiyaṃ maggānantaraṃ, purimassa purimassa pacchimaṃ pacchimaṃ phalānantaraṃ, phalasamāpattīsu purimaṃ purimaṃ gotrabhuanantaraṃ. Gotrabhūti cettha anulomaṃ veditabbaṃ. Vuttañhetaṃ paṭṭhāne ‘‘arahato anulomaṃ phalasamāpattiyā anantarapaccayena paccayo. Sekkhānaṃ anulomaṃ phalasamāpattiyā anantarapaccayena paccayo’’ti (paṭṭhā. 1.1.417). Yena phalena nirodhā vuṭṭhānaṃ hoti, taṃ nevasaññānāsaññāyatanānantaranti. Tattha ṭhapetvā maggavīthiyaṃ uppannaphalaṃ avasesaṃ sabbaṃ phalasamāpattivasena pavattaṃ nāma. Evametaṃ maggavīthiyaṃ vā phalasamāpattiyaṃ vā uppajjanavasena –

何者为果报之后继？果报之后继究竟为何？果只有果报本身或身心现象（bhavaṅga）可为果后继。但果中有道之后继，有果后继，有族世后继，也有无识识境后继。其间，道之行路为道之后继，前后各次果为果后继，果报成就各次为族世后继。族世起时应当顺次观察。对此有记载于经中：“阿拉汉之果报成就，有依次缘起。学习者之果报成就，亦有依次缘起。”由此，若由何种果起灭起立，便是无识识境后继。此处立于道行路上之已发生果报成就，余余皆如果报成就般运作，即名果报成就。道行路或果报成就的相续皆由此缘起，

‘‘Paṭippassaddhadarathaṃ, amatārammaṇaṃ subhaṃ;

“修行者应安心坚定，永远安住于不死之境，美好无碍；

Vantalokāmisaṃ santaṃ, sāmaññaphalamuttama’’nti.

安住于离世间的清净，得大平等圣果”，如是说。

Ayamettha phalasamāpattikathā. · 此中，这是关于果定的论述。

Tadajjhupekkhitvāti taṃ saṅkhārupekkhaṃ aññena tādiseneva vipassanāñāṇena ajjhupekkhitvā. Suññatavihārena vātiādīsu phalasamāpattiṃ vinā vipassanāvihāreneva viharitukāmassa arahato attābhinivesaṃ bhayato disvā suññatādhimuttassa saṅkhārupekkhāya vayaṃ passantassa vipassanattayavihāro suññatavihāro nāma, saṅkhāranimittaṃ bhayato disvā animittādhimuttassa saṅkhārupekkhāya vayaṃ passantassa vipassanattayavihāro animittavihāro nāma, taṇhāpaṇidhiṃ bhayato disvā appaṇihitādhimuttassa saṅkhārupekkhāya vayaṃ passantassa vipassanattayavihāro appaṇihitavihāro nāma. Tathā hi parato vuttaṃ –

此时，所谓“现前观看”，是指以相似的观察智识专注于行蕴的观察。以空性修习者为例，未得果时，虽未证得空性出彼苦灭行，但仍趣入唯以观察为住的修习。阿拉汉因怖畏自境执重，观见空性证得之行蕴，将所观察者视为灭，因而其观察的修习（即观智修习）称为空性修习；因怖畏行蕴相，所观察者视为无相，故称为无相修习；而因怖畏渴爱之执着，所观察者视为无执着，故称为无执着修习。确实如是，此义已由他处所说——

‘‘Abhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati, suññato vihāro. Nimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati, animitto vihāro. Paṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati, appaṇihito vihāro’’ti (paṭi. ma. 1.78).

“因怖畏执重而现观者，因空性证得，频频观行蕴，是空性修习。因怖畏相而现观者，因无相证得，频频观行蕴，是无相修习。因怖畏执着而现观者，因无执证得，频频观察行蕴，是无执修习。”（巴利文大抄1.78）

Chaḷaṅgupekkhāsabbhāvena ca paṭikūle appaṭikūlasaññādivihārasabbhāvena ca arahatoyeva sabbākārena cittaṃ vase vattati, tato ayaṃ vipassanāvihāro arahatoyeva ijjhatīti vuttaṃ hoti. Vītarāgo saṅkhārupekkhaṃ vipassati vāti ettha pana tidhā ca bhayaṃ, tidhā ca adhimuttiṃ anāpajjitvā kevalaṃ vipassanāti veditabbā. Evañhi sati pubbāparaviseso hoti.

此处说“具有六种不分别观看”，即对诸不利及利诸心境的分别见解皆具足，专注于心意，唯有阿拉汉能作如是；故称此观智修习为阿拉汉所乐行。谓此处说“断欲不贪，观察行蕴”，是于“三种怖畏”和“三种证悟未及”的无碍境界，纯以观智持守，专注称为纯观智修习。此正念尚存，是先后的特异之处。

§56

56. Idāni dvinnaṃ tiṇṇaṃ puggalānaṃ vasena saṅkhārupekkhāya ekattanānattabhedaṃ dassetukāmo kathaṃ puthujjanassa ca sekkhassa cātiādimāha. Tattha cittassa abhinīhāro ekattaṃ hotīti eko hoti, sakatthe bhāvavacananti veditabbaṃ. Yathā idappaccayā eva idappaccayatāti vuttaṃ, tathā ekova ekattaṃ. Abhinīhāroti sāmiatthe paccattavacanaṃ vā, abhinīhārassāti attho. ‘‘So deso sammajjitvā’’tiādīsu (mahāva. 168) viya vibhattivipallāso katoti veditabbo. Cittaṃ kilissatīti vipassanānikantisaṅkhātena lobhakilesena cittaṃ kilissati, tāpīyati bādhīyatīti attho. Bhāvanāya paripantho hotīti paṭiladdhāya vipassanābhāvanāya upaghāto hoti. Paṭivedhassa antarāyo hotīti vipassanābhāvanāya paṭilabhitabbassa saccappaṭivedhassa paṭilābhantarāyo hoti. Āyatiṃ paṭisandhiyā paccayo hotīti saṅkhārupekkhāsampayuttakammassa balavattā teneva sugatipaṭisandhiyā dīyamānāya atinandanasaṅkhāto lobhakileso anāgate kāmāvacarasugatipaṭisandhiyā paccayo hoti . Yasmā kilesasahāyaṃ kammaṃ vipākaṃ janeti, tasmā kammaṃ janakapaccayo hoti, kileso upatthambhakapaccayo. Sekkhassa pana uttaripaṭivedhassāti sakadāgāmimaggādivasena saccappaṭivedhassa. Āyatiṃ paṭisandhiyā paccayo hotīti sekkhesu sotāpannasakadāgāmīnaṃ anadhigatajjhānānaṃ saṅkhārupekkhākammena dīyamānāya kāmāvacarasugatipaṭisandhiyā abhinandanakileso paccayo hoti, jhānalābhīnaṃ pana anāgāmissa ca brahmalokeyeva paṭisandhānato paccayo na hoti, anulomagotrabhūhi ca dīyamānāya paṭisandhiyā ayameva kileso paccayo hotīti veditabbo.

56. 现在欲以统一不异显现两三类人中所有差别，及普通人和修行者中之分别，故言如下。此处，“心意之行为一致”，指心意端正，意涵是“独一”或“一致”。譬如“此即缘此”说法，亦是唯有唯一的“单一”，心行为时是个别的，意指“心之行为”。“正如『彼处正断』等处所说”，这里是辨别与错误之分。“扰乱心意”，是指因贪欲烦恼污染心，使心受苦受苦扰之意。“障碍禅定修习”，是观智修习不顺利；“障碍真理洞见”，是障碍正见的真理证得。谓“现前相续之因缘”，是指此观智行为与佛陀教法相应而出现的喜悦烦恼污染，是导致未来于欲界安乐之果的因。“烦恼随伴业产生果报”，故业为果之因，而烦恼为障碍因。对修行者而言，所谓“后续障碍”，是指声闻缘觉等初果修行者的真理洞见障碍；此因由修行者所行的观智行为所生之烦恼污染生起，其因缘成熟时于欲界安乐中生果；但对得禅定者和无余涅槃者，因缘不同，故对彼等的后续障碍无因缘；对从顺世系者来说是有因，故须辨明此理。

Aniccatoti hutvā abhāvaṭṭhena aniccantikatāya ādiantavantatāya ca aniccato. Dukkhatoti abhiṇhaṃ paṭipīḷanaṭṭhena uppādavayapaṭipīḷanatāya dukkhavatthutāya ca dukkhato. Anattatoti avasavattanaṭṭhena paccayāyattavuttitāya sāminivāsīkārakavedakābhāvena ca anattato. Anupassanaṭṭhenāti anu anu aniccādito passanaṭṭhena. Abhinīhāro nānattaṃ hotīti abhinīhāro nānā hotīti vā abhinīhārassa nānābhāvo hotīti vā veditabbaṃ.

所谓无常，乃指因诸法生灭消失而具无常性。所谓苦，是由苦因苦集之现行苦苦所生。所谓无我，是指缺少恒常主体、依因缘起，且有我执幻觉之感。所谓“逐次观察处”，即依序连续般观诸无常等义。谓“心之行为非一”，或谓“多样”的心行为，或谓心行为具多样性，皆应当明了。

Kusalāti ārogyaṭṭhena anavajjaṭṭhena kosallasambhūtaṭṭhena ca. Abyākatāti kusalākusalabhāvena na byākatā. Kiñcikāle suviditāti vipassanākāle suṭṭhu viditā. Kiñcikāle na suviditāti abhinandanakāle na suṭṭhu viditā. Accantaṃ suviditāti abhinandanāya pahīnattā ekantena suviditā. Viditaṭṭhena ca aviditaṭṭhena cāti ettha puthujjanasekkhānaṃ suviditaṭṭhopi vītarāgassa accantasuviditaṭṭhopi viditaṭṭhova hoti, dvinnampi na suviditaṭṭho aviditaṭṭhova.

所谓善，是指由健康、无瑕疵及智慧而起。所谓不明，是指未分别善恶状态。所谓“于何时已知”，是指在观智修习时清楚知道。所谓“未明了”，则是在恶染起时未了悟。所谓“完全明了”，则是指烦恼被断尽之时，观智明了。所谓“已知”和“未知”，是指普通人和修行人之中，有些已明了，清净修行者亦然，二者都存在，无明与明了并非一律。

Atittattāti vipassanāya karaṇīyassa apariyositattā appaṇītabhāvena. Tabbiparītena tittattā. Tiṇṇaṃ saññojanānaṃ pahānāyāti sakkāyadiṭṭhivicikicchāsīlabbataparāmāsānaṃ pahānatthaṃ. Pacchimabhavikāpi bodhisattā ettheva saṅgahaṃ gacchanti. Apacchimabhavikā pana vipassanaṃ saṅkhārupekkhaṃ pāpetvā ṭhapenti. Sotāpattimaggaṃ paṭilābhatthāyāti asamāsetvā paṭhanti, samāsetvā pāṭho sundarataro. Sekkho tiṇṇaṃ saññojanānaṃ pahīnattāti sotāpannasakadāgāmianāgāmīnaṃ sāmaññena vuttaṃ. Sakadāgāmianāgāmīnampi hi tāni pahīnāneva. Uttaripaṭilābhatthāyāti uparūparimaggapaṭilābhatthaṃ. Diṭṭhadhammasukhavihāratthāyāti diṭṭheva dhamme paccakkhe attabhāve yo sukho vihāro, tadatthāya. Vihārasamāpattaṭṭhenāti sekkhassa phalasamāpattaṭṭhena, vītarāgassa vipassanāvihāraphalasamāpattaṭṭhena.

“据实之性”，谓为观智所应作者，是无误之性、非造作之体性。所谓“有误者”，则是见我执、疑惑身见、戒律之过、非正闻之过，及为断舍三结缚而作。后生佛子于此亦集会修行。然非后生佛子于此则立观智。欲得须入流果道，诵经皆不杂乱，杂乱则经文不佳。习者已断三结缚者，乃习已断一切已断诸须入流、斯陀含、阿那含者之通行说法。所谓获上道者，即得见上中下道。观察所见法所乐之理，乃于见法安住。住处完成处，即习者之果位完成处，断贪染而得观智之果位完成处也。

§57

57. Idāni saṅkhārupekkhānaṃ gaṇanaparicchedaṃ dassetuṃ kati saṅkhārupekkhātiādimāha. Tattha samathavasenāti samādhivasena. Ayameva vā pāṭho. Nīvaraṇe paṭisaṅkhāti pañca nīvaraṇāni pahātabbabhāvena pariggahetvā. Santiṭṭhanāti nīvaraṇānaṃ pahānābhimukhībhūtattā tesaṃ pahānepi abyāpārabhāvūpagamanena majjhattatāya santiṭṭhanā. Saṅkhārupekkhāsūti nīvaraṇappahāne byāpārākaraṇena nīvaraṇasaṅkhātānaṃ saṅkhārānaṃ upekkhanāsu. Esa nayo vitakkavicārādīsu ca. Samathe saṅkhārupekkhā nāma appanāvīthiyā āsannapubbabhāge balappattabhāvanāmayañāṇaṃ. Sotāpattimaggaṃ paṭilābhatthāyātiādīsu catūsu maggavāresu suññatānimittaappaṇihitamaggānaṃ aññataraññataro maggo labbhati. Sotāpattiphalasamāpattatthāyātiādīsu catūsu phalavāresu pana appaṇihitā phalasamāpatti veditabbā. Kasmā? ‘‘Suññatavihārasamāpattatthāya animittavihārasamāpattatthāyā’’ti itarāsaṃ dvinnaṃ phalasamāpattīnaṃ visuṃ vuttattā. Aniccānupassanāvuṭṭhānavasena hi animittamaggo, tatheva phalasamāpattikāle animittaphalasamāpatti, dukkhānupassanāvuṭṭhānavasena appaṇihitamaggaphalasamāpattiyo, anattānupassanāvuṭṭhānavasena suññatamaggaphalasamāpattiyo suttantanayeneva veditabbā.

现今欲为显示观察对无常色法等之观察计数段落数，故云唤若干观察等。所谓“具止力者”，是指以禅定力量修持者。此文为一段经文诵习。于五盖烦恼之断除法，采取应断除五盖之法而加以理解。所谓“坚固而立”，是指于已断除五盖烦恼时，以中道不偏不倚而坚立之理。所谓观察，是指断除被名为妨碍之无明造作烦恼时之平等观察。此法包括对思维等心所之观察。谓“止观观察”，是指无烦恼道路之近前显现后，以力量增长所成之智。欲得须入流果道，谓四圣谛所示无漏无附之道中，有一条路殊胜。于四圣果次第得证之处，果位亦须予以认识。何以故？“以空定入处与无相定入处”此为二种圣果入定之别名。无常观起时是无相道，如是于果位见无相圣果；苦观起时是未成道果违道；无我观起时是空道果位，此义当依经文理理据而知。

Ettha ca catūsu maggavāresu uppādantiādīni pañca mūlapadāni, gatintiādīni dasa vevacanapadānīti pannarasa padāni vuttāni. Chasu pana phalasamāpattivāresu pañca mūlapadāneva vuttāni. Taṃ kasmā iti ce? Saṅkhārupekkhāya tikkhabhāve sati kilesappahāne samatthassa maggassa sambhavato tassā tikkhabhāvadassanatthaṃ vevacanapadehi saha daḷhaṃ katvā mūlapadāni vuttāni. Phalassa nirussāhabhāvena santasabhāvattā maggāyattattā ca mandabhūtāpi saṅkhārupekkhā phalassa paccayo hotīti dassanatthaṃ mūlapadāneva vuttānīti veditabbāni.

于四果道中，生起即灭等根本五处，循据皆有十种文句说法，合计十五种词句述说。于六种果位入定门中，亦有根本五处说法。若问其由，谓因有三种观察：于净止心具三支断染污之道出现，故以具三支显现之理，并加严密表达，而说根本五处。于果位，以涅槃为依止之法，虽道相力量稍减，亦视此观察为果位之条件，故于根本五处有记述，此义当知。

§58

58. Idāni jātivasena pucchitvā labbhamānavasena vissajjetuṃ kati saṅkhārupekkhā kusalātiādimāha. Tattha pannarasa saṅkhārupekkhāti samathavasena aṭṭha, catunnaṃ maggānaṃ tiṇṇaṃ phalānaṃ vasena sattāti pannarasa. Samathavasena aṭṭha saṅkhārupekkhā arahato nīvaraṇapaṭisaṅkhāabhāvato, vitakkavicārādīnaṃ pahānabyāpāraṃ vinā sukhena pahānato ca saṅkhārupekkhānāmassa ananurūpāti katvā tāsaṃ abyākatatā na vuttāti veditabbā. Arahatā pana phalasamāpattiṃ samāpajjantena saṅkhārupekkhaṃ vinā samāpajjituṃ na sakkāti tisso saṅkhārupekkhā abyākatāti vuttā. Appaṇihitasuññatānimittavasena hi arahato tisso saṅkhārupekkhā.

现今若以常义发问，行观观察之善巧如何？于十五种观察谓“止力”有八种，四果道中三果加果余有七种，总计十五种。以止力说，八种观察乃圣者断五盖而不生烦恼，不借思维分别而清净断除，故谓非十足对应，无明确，故不称为观察。阿拉汉至果再入定时，不具观察而不可成定，谓三种观察未通，故称未明。未具无相入处之阿拉汉则具三观察。

Idāni saṅkhārupekkhānaṃ saṃvaṇṇanāvasena vuttāsu tīsu gāthāsu paṭisaṅkhāsantiṭṭhanā paññāti saṅkhārupekkhā . Aṭṭha cittassa gocarāti samathavasena vuttā aṭṭha saṅkhārupekkhā samādhissa visayā, bhūmiyoti attho. ‘‘Cittaṃ paññañca bhāvaya’’ntiādīsu (saṃ. ni. 1.23, 192) viya cittasīsena samādhi niddiṭṭho, ‘‘gocare, bhikkhave, caratha sake pettike visaye’’tiādīsu (saṃ. ni. 5.372) viya gocarasaddena visayo. Yañhi yadāyattaṃ, tasseso visayoti vuccati. Puthujjanassa dveti samathavasena vipassanāvasena ca. Tayosekkhassāti samathavipassanāsamāpattivasena. Tayo ca vītarāgassāti appaṇihitasuññatānimittaphalasamāpattivasena. ‘‘Tisso’’ti vattabbe ‘‘tayo’’ti ca liṅgavipallāso kato. Tayo saṅkhārupekkhā dhammāti vā yojetabbaṃ. Yehi cittaṃ vivaṭṭatīti yehi saṅkhārupekkhādhammehi vitakkavicārādito, uppādādito vā cittaṃ apagacchati. Vītarāgassāpi hi saṅkhārupekkhāsabbhāvato ca saṅkhārato cittaṃ vivaṭṭitvā nibbānaṃ pakkhandatīti vuttaṃ hoti. Aṭṭha samādhissa paccayāti samathavasena vuttā aṭṭha appanāsampāpakattā appanāsamādhissa paccayā. Dasa ñāṇassa gocarāti vipassanāvasena vuttā dasa maggañāṇassa phalañāṇassa ca bhūmiyo. Tiṇṇaṃ vimokkhāna paccayāti suññatānimittaappaṇihitavimokkhānaṃ upanissayapaccayā. Nānādiṭṭhīsu na kampatīti bhaṅgaṃ avissajjitvāva saṅkhāre aniccādivasena vipassanto sassatadiṭṭhiādīsu nānappakārāsu diṭṭhīsu na vedhatīti.

今当由观察之详细说明，经三偈所示，有“断除故坚立”、有“智慧”、有“观察”之义。所谓八境界心之所缘，乃止力中所说之八种观察相境，即场所之意。所谓“心与智慧生焉”等句，谓以心为意，禅定为相；又言“世尊告众，行于境界之处”等，谓所缘之境界。何谓境界？谓一切所缘境。初学者有二种观察，止观；修习三果者，修止观之证入定者。所谓三者，乃三观察。彼三观察或以断贪染而具无相、无分别、空三果位入处。今设“三”字，实为数词之误，盖三观察之义应连贯。谓所缘心境，即思维分别、妄心等所缘。断除贪欲者，于观察之根本上断除妄念故。即使无贪，观察本性亦由造作心色而转归宁静涅槃。八种观察缘由于止力，十种智之所缘谓观察之义。三种解脱乃依于无相及无分别入定，是非灭断常见等见，因无常观察故不动摇也。

Saṅkhārupekkhāñāṇaniddesavaṇṇanā niṭṭhitā. · 行舍智解释之注释已毕。

10. Gotrabhuñāṇaniddesavaṇṇanā

【家族知识指示释义】

§59

59. Gotrabhuñāṇaniddese abhibhuyyatīti abhibhavati atikkamati. Bahiddhā saṅkhāranimittanti sakasantānappavattaakusalakkhandhato bahiddhābhūtaṃ saṅkhāranimittaṃ. Lokikasaṅkhārā hi kilesānaṃ nimittattā, nimittākārena upaṭṭhānato vā nimittanti vuccanti. Abhibhuyyatīti gotrabhūti ca puthujjanagottābhibhavanato gotrabhubhāvo vutto. Pakkhandatīti gotrabhūti ariyagottabhāvanato gotrabhubhāvo vutto. Abhibhuyyitvā pakkhandatīti gotrabhūti ubho atthe samāsetvā vuttaṃ. Vuṭṭhātīti gotrabhūti ca vivaṭṭatīti gotrabhūti ca mātikāya vuṭṭhānavivaṭṭanapadānurūpena puthujjanagottābhibhavanatthoyeva vutto. Samathavasena vuttagotrabhūnaṃ pana nīvaraṇādigottābhibhavanato gotrabhūti, ‘‘sotāpattiphalasamāpattatthāyā’’tiādīsu chasu samāpattivāresu uppādādigottābhibhavanato gotrabhūti, ‘‘sakadāgāmimaggaṃ paṭilābhatthāyā’’tiādīsu tīsu maggavāresu sotāpannādigottābhibhavanato gotrabhūti attho veditabbo. Gottattho cettha bījattho. Vattanipakaraṇe kira vuttaṃ – gottaṃ vuccati nibbānaṃ sabbaparipanthehi guttattā, taṃ paṭipajjatīti gotrabhūti, aṭṭha samāpattiyopi gottaṃ gotrabhuparipanthehi guttattā, taṃ gottaṃ paṭipajjatīti gotrabhūti vuttaṃ. ‘‘Catunnaṃ maggānaṃyeva gotrabhu nibbānārammaṇaṃ, catassannaṃ phalasamāpattīnaṃ gotrabhu saṅkhārārammaṇaṃ phalasamāpattininnattā’’ti vadanti. Vuttañhetaṃ visuddhimagge – ‘‘tassa pavattānupubbavipassanassa saṅkhārārammaṇagotrabhuñāṇānantaraṃ phalasamāpattivasena nirodhe cittaṃ appetī’’ti (visuddhi. 2.863). Tenevettha maggavāresu soḷasamaṃ katvā gahitassa bahiddhāsaṅkhāranimittapadassa samāpattivāresu chaṭṭhaṃ katvā gahaṇaṃ na katanti veditabbaṃ. Itarathā hi mūlapadagahaṇena gahetabbaṃ bhaveyya.

59. “族智”中所说的“主宰”即“超越”，意指能够超越或胜过。外在而言，行蕴（造作）之因缘，是由诸流转因缘所生的无始不善行蕴的外境因缘。“世俗造作”因烦恼之因缘，以及因缘对事的辅助护持而生起时，亦称为因缘。所谓“主宰”，因来自凡夫族群的胜境，称为族智境界。谓“显见”，即由圣者族智所生的胜境。“主宰与显现”，即族智在两方面的结合而成。所谓“显起”，族智乃从根本藏维（母体）里的显化，专为凡夫族的显现而有其缘由。以平静之理说，族智为破除烦恼等障碍之胜境；在初果具足之六种果位时，族智为由出世间造作而生之胜境；於三种道次第中，族智则为由得初果（须陀洹）及其以上果位而显谛义。族的含义，此处即为本根。集事释义中解说，涅槃为诸尽止之义，行持如法故称为族智，八种果位中的族智，是圆满族根行相所摄故称。谓：“四道之族智即是涅槃的缘起，四种果证中的族智即是造作的缘起，及果证相下之族智。”《净道论》卷第二百八十三页记载：“于该逐次内观修习行蕴缘起之族智，继诸果证，内心宁静及止灭，所证果位的族智随之显现。”于是在三种道次第时显示十六种果殊胜，在外造作缘起的果位中显示六种果殊胜。否则必以根本事相为所摄。

Aññe pana ‘‘yo nibbāne paṭhamābhogo paṭhamasamannāhāro, ayaṃ vuccati gotrabhū’’ti vadanti. Taṃ phalaṃ sandhāya na yujjati. Pannarasa gotrabhudhammā kusalāti ettha arahato abhibhavitabbanīvaraṇābhāvato vitakkavicārādīnaṃ sukheneva pahātabbabhāvato ca abhibhavanaṭṭhena gotrabhunāmaṃ nārahantīti katvā gotrabhūnaṃ abyākatatā na vuttāti veditabbā. Arahatā pana phalasamāpattiṃ samāpajjantena saṅkhāre anabhibhuyya samāpajjituṃ na sakkāti ‘‘tayo gotrabhudhammā abyākatā’’ti vuttā. Keci pana ‘‘aṭṭha samāpattiyo nibbedhabhāgiyā eva idha niddiṭṭhā, tasmā aṭṭha samāpattigotrabhū kusalā hontī’’ti vadanti. Tathā saṅkhārupekkhāyapi veditabbaṃ.

然有人又说：“初入涅槃的第一使用者和初得时果，是所谓族智。”但此义不相应。十五种族智是指因阿拉汉无障碍，意念、思维等皆乐意舍离而显的族智境。故谓非阿拉汉时所显，阿拉汉虽证果位而不能无主宰性而证果。又有人说：“八果即是止息之所归故，于此列八果族智皆为善。”此亦须由对造作之不执境界推察理解。

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60.Sāmisañcātiādīsu vaṭṭāmisalokāmisakilesāmisānaṃ kilesāmisena sāmisaṃ sanikantikattā. Kiṃ taṃ? Aṭṭhavidhaṃ samathagotrabhuñāṇaṃ. Vaṭṭāmisanti cettha tebhūmakavaṭṭameva. Lokāmisanti pañca kāmaguṇā. Kilesāmisanti kilesā eva. Nirāmisanti dasavidhaṃ vipassanāgotrabhuñāṇaṃ anikantikattā. Na hi ariyā gotrabhusmiṃ nikantiṃ karonti. Potthake ‘‘sāmisañce’’ti likhanti, taṃ na sundarataraṃ. Evameva paṇihitañca appaṇihitaṃ saññuttañca visaññuttaṃ vuṭṭhitañca avuṭṭhitaṃ veditabbaṃ. Nikantipaṇidhiyā hi paṇihitaṃ patthitanti attho. Tadabhāvena appaṇihitaṃ. Nikantisaññogeneva saññuttaṃ. Tadabhāvena visaññuttaṃ. Vuṭṭhitanti vipassanāgotrabhuñāṇameva. Tañhi nikanticchedakattā vuṭṭhitaṃ nāma. Itaraṃ avuṭṭhitaṃ. Bahiddhā vuṭṭhānattā vā vuṭṭhitaṃ. Phalagotrabhupi hi nibbānajjhāsayavasena nibbānābhimukhībhūtattā bahiddhāsaṅkhāranimittā vuṭṭhitaṃ nāmāti veditabbaṃ. Heṭṭhābhibhavanavuṭṭhānavivaṭṭanavāresupi phalagotrabhu ajjhāsayavasena nibbānābhimukhībhūtattā abhibhuyyati vuṭṭhāti vivaṭṭatīti veditabbaṃ. Tiṇṇaṃ vimokkhāna paccayāti tiṇṇaṃ lokuttaravimokkhānaṃ samathagotrabhu pakatūpanissayapaccayā honti, vipassanāgotrabhu anantarasamanantarūpanissayapaccayā honti. Paññā yassa pariccitāti pubbabhāgapaññā yassa paricitā pariciṇṇā. Kusalo vivaṭṭe vuṭṭhāneti asammohavaseneva vivaṭṭasaṅkhāte gotrabhuñāṇe kusalo cheko, pubbabhāgañāṇena vā kusalo. Nānādiṭṭhīsu na kampatīti samucchedena pahīnāsu nānappakārāsu diṭṭhīsu na vedhatīti.

60. 关于“近世”、“世间”、“烦恼”等净近蕴，谓此皆为和近不和近之分。所谓近世即指八种平静族智。所谓世间近，指五种欲性。所谓烦恼近，实为烦恼。所谓不近，即十种内观族智之明净不近。圣者族智中不生退转。经论中作“近世”，其所含义不甚美妙。近不近亦分别为聚合与非聚合、具限与不具限、覆盖与去覆等。近，即是具聚，依此理解则不近非具聚义。作“尽断”，当由近世毗耶耶理解。此义相对非具聚耳。由断灭分别观照而起之族智即为近世。近世以无生灭而乃聚心之称。因缘现相谓之尽断。族智之本义是在三界解脱之因，内观族智即不近，因其离越世间烦恼所成，亦谓外在生灭造作之现相。此义由果内观族智得知。三种解脱谓世间出世三解脱，由平静族智依缘生，依内观族智之相关生。于慧之偏义，是指先前所习知之慧。善能辩解义者，是学习破惑机巧，断除多种见解故不为其动摇。

Gotrabhuñāṇaniddesavaṇṇanā niṭṭhitā. · 种姓智解释之注释已毕。

11. Maggañāṇaniddesavaṇṇanā

11. 道智注释

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61. Maggañāṇaniddese micchādiṭṭhiyā vuṭṭhātīti diṭṭhānusayappahānena samucchedavasena dvāsaṭṭhibhedato micchādiṭṭhito vuṭṭhāti. Tadanuvattakakilesehīti micchādiṭṭhisampayogavasena ca micchādiṭṭhiupanissayena ca uppajjamānehi micchādiṭṭhianuvattamānehi nānāvidhehi kilesehi. Tena tadekaṭṭhakilesappahānaṃ vuttaṃ hoti. Duvidhañhi ekaṭṭhaṃ sahajekaṭṭhaṃ pahānekaṭṭhañca. Tāya diṭṭhiyā saha ekasmiṃ citte, ekasmiṃ puggale vā yāva pahānā ṭhitāti tadekaṭṭhā. Diṭṭhiyā hi pahīyamānāya diṭṭhisampayuttesu dvīsu asaṅkhārikacittesu tāya diṭṭhiyā sahajātā lobho moho uddhaccaṃ ahirikaṃ anottappanti ime kilesā, dvīsu sasaṅkhārikacittesu tāya diṭṭhiyā sahajātā lobho moho thinaṃ uddhaccaṃ ahirikaṃ anottappanti ime kilesā sahajekaṭṭhavasena pahīyanti. Diṭṭhikileseyeva pahīyamāne tena saha ekasmiṃ puggale ṭhitā apāyagamanīyā lobho doso moho māno vicikicchā thinaṃ uddhaccaṃ ahirikaṃ anottappanti ime kilesā pahānekaṭṭhavasena pahīyanti. Khandhehīti tadanuvattakeheva khandhehi, taṃ diṭṭhiṃ anuvattamānehi sahajekaṭṭhehi ca pahānekaṭṭhehi ca catūhi arūpakkhandhehi, taṃsamuṭṭhānarūpehi vā saha pañcahi khandhehi micchādiṭṭhiādikilesapaccayā anāgate uppajjitabbehi vipākakkhandhehi. Bahiddhā ca sabbanimittehīti yathāvuttakilesakkhandhato bahibhūtehi sabbasaṅkhāranimittehi. Micchāsaṅkappā vuṭṭhātīti sotāpattimaggena pahātabbesu catūsu diṭṭhisampayuttesu, vicikicchāsahagate cāti pañcasu cittesu apāyagamanīyasesākusalacittesu ca micchāsaṅkappā vuṭṭhāti.

61. 在道智中，因见邪见为起，谓诳见邪见之去除，谓共断灭而有六十二种邪见。所谓追随之烦恼，乃由见集及见缘生，与见之俱生之各类烦恼。故有普遍烦恼之去除论。去除分二法：一为自然去除，一为努力去除。依此见随，在一心一人中或在达断处止。因见去除时，连带随从之贪、痴、愚痴、散乱、无耻、不觉虑等烦恼亦断除；于无造作心中，亦如是连带各种烦恼断除故亦断恶见。邪见去除时，贪、嗔、痴、慢、疑、痴、散乱、无耻、不觉虑亦随之断除。邪见去除时，尚存恶根贪、嗔、痴、慢、疑、浑浊、散乱、无耻、不觉虑，故为努力断除。因凡蕴随见，如四无色蕴等于四蕴俱生，与五蕴如是俱生。烦恼因见及其缘，未来生起，依于果报蕴生起。外在谓为一切缘起，如诸烦恼蕴及其外缘。所谓恶意生，谓初果须陀洹所断诤法中断怨染见相，疑见诸脑中断，谓起恶意。恶意困蔽故念邪见生。故于五心境中存在爱意，而在初果头时断除恶意，名为邪意断除。

Micchāvācāya vuṭṭhātīti musāvādato ceva apāyagamanīyapisuṇapharusasamphappalāpehi ca vuṭṭhāti . Micchākammantā vuṭṭhātīti pāṇātipātādinnādānamicchācārehi vuṭṭhāti. Micchāājīvāvuṭṭhātīti kuhanā lapanā nemittikatā nippesikatā lābhenalābhaṃnijigīsanatā, ājīvahetukehi vā sattahipi kāyavacīkammehi vuṭṭhāti. Micchāvāyāmamicchāsatimicchāsamādhīhi vuṭṭhānaṃ micchāsaṅkappavuṭṭhāne vuttanayeneva veditabbaṃ. Micchāsatīti ca satiyā paṭipakkhākārena uppajjamānā akusalacittuppādamattameva. Uparimaggattaye ‘‘dassanaṭṭhena sammādiṭṭhī’’tiādīni aṭṭha maggaṅgāni yathā paṭhamajjhānike paṭhamamagge labbhanti, tatheva labbhanti. Tattha paṭhamamagge sammādiṭṭhi micchādiṭṭhiṃ pajahatīti sammādiṭṭhi. Sammāsaṅkappādayopi micchāsaṅkappādīnaṃ pajahanaṭṭheneva veditabbā. Evaṃ sante paṭhamamaggeneva dvāsaṭṭhiyā diṭṭhigatānaṃ pahīnattā uparimaggattayena pahātabbā diṭṭhi nāma natthi.

诳语生起，谓由妄语及危害离间、恶口杂言等言语所起。恶业生起，谓由杀生、盗窃及邪淫恶行所生。恶命生，谓欺诈、敷衍、无益、无止而求利之生活。据因言生，谓由邪见、恶思、邪定而生起的不善念。邪见由此产生恶意，善意由此断除。于至高道中，“正见真观”八法如第一禅定果中习得，亦复如是得。正见必断邪见。正思惟分别必断邪思惟等。如此者，在第一道上，六十二种见中邪见断除，进至高道则更断除邪见，以致无邪见。

Tattha sammādiṭṭhīti nāmaṃ kathaṃ hotīti? Yathā visaṃ atthi vā hotu mā vā, agado agadotveva vuccati, evaṃ micchādiṭṭhi atthi vā hotu mā vā, ayaṃ sammādiṭṭhi eva nāma. Yadi evaṃ nāmamattamevetaṃ hoti, uparimaggattaye pana sammādiṭṭhiyā kiccābhāvo āpajjati, maggaṅgāni na paripūrenti. Tasmā sammādiṭṭhi sakiccakā kātabbā, maggaṅgāni paripūretabbānīti. Sakiccakā cettha sammādiṭṭhi yathālābhaniyamena dīpetabbā. Uparimaggattayavajjho hi eko māno atthi, so diṭṭhiṭṭhāne tiṭṭhati, sā taṃ mānaṃ pajahatīti sammādiṭṭhi. Sotāpattimaggasmiñhi sammādiṭṭhi micchādiṭṭhiṃ pajahati. Sotāpannassa pana sakadāgāmimaggavajjho māno atthi, taṃ mānaṃ pajahatīti sammādiṭṭhi. Tasseva sattaakusalacittasahajāto saṅkappo atthi, teheva cittehi vācaṅgacopanaṃ atthi, kāyaṅgacopanaṃ atthi, paccayaparibhogo atthi, sahajātavāyāmo atthi, assatiyabhāvo atthi, sahajātacittekaggatā atthi, ete micchāsaṅkappādayo nāma. Sakadāgāmimagge sammāsaṅkappādayo tesaṃ pahānena sammāsaṅkappādayoti veditabbā. Evaṃ sakadāgāmimagge aṭṭhaṅgāni sakiccakāni honti. Sakadāgāmissa anāgāmimaggavajjho māno atthi, so diṭṭhiṭṭhāne tiṭṭhati. Tasseva sattahi cittehi sahajātā saṅkappādayo atthi. Tesaṃ pahānena anāgāmimagge aṭṭhannaṃ aṅgānaṃ sakiccakatā veditabbā. Anāgāmissa arahattamaggavajjho māno atthi, so diṭṭhiṭṭhāne tiṭṭhati. Yāni panassa pañca akusalacittāni, tehi sahajātā saṅkappādayo atthi. Tesaṃ pahānena arahattamagge aṭṭhannaṃ aṅgānaṃ sakiccakatā veditabbā.

何谓正见？譬如毒药有与无，无论如何，依其性质皆称为毒药；同理，邪见有与无，无论如何，皆称为正见。若仅止于名称，此谓正见，在上行中若无正见，则不能完成道之诸行。因此，正见必须被实修，完成诸道。此处，正见当以可得者而显现。上行中有一我慢立于见执处，称为正见。初果道正见断邪见。得初果者犹有未来果道我慢，断此我慢即谓正见。此时生起七种善心的所依念头，且此心中具言业、身业、因缘及本性努力、不贪腐败及心不散乱，多为邪念之本。初果道中正念由舍弃此等念头故称为正念。得未来果道者犹有阿拉汉果道我慢，断此我慢即谓正念。依此要断之念头，应知得未来果道者亦须修八正道。未来果道中也有我慢立于见处，且具七种善心生之念头。舍弃此念头即名未来果道八正道之实修。阿拉汉果道亦复如是，有我慢立于见处。五种不善心与之俱生之念头舍弃即显得此果道八正道之实修。

Oḷārikāti kāyavacīdvāre vītikkamassa paccayabhāvena thūlabhūtamhā. Kāmarāgasaññojanāti methunarāgasaṅkhātā saññojanā. So hi kāmabhave saññojetīti saññojananti vuccati. Paṭighasaññojanāti byāpādasaññojanā. So hi ārammaṇe paṭihaññatīti paṭighanti vuccati. Te eva thāmagataṭṭhena santāne anusentīti anusayā. Aṇusahagatāti aṇubhūtā, sukhumabhūtāti attho. Tabbhāve hi ettha sahagatasaddo. Sakadāgāmissa hi kāmarāgabyāpādā dvīhi kāraṇehi aṇubhūtā adhiccuppattiyā ca pariyuṭṭhānamandatāya ca. Tassa hi bālaputhujjanassa viya kilesā abhiṇhaṃ na uppajjanti, kadāci karahaci uppajjanti. Uppajjamānā ca bālaputhujjanassa viya maddantā pharantā chādentā andhaandhaṃ karontā na uppajjanti, dvīhi pana maggehi pahīnattā mandamandā tanukākārā hutvā uppajjanti, vītikkamaṃ pāpetuṃ samatthā na honti. Evaṃ tanubhūtā anāgāmimaggena pahīyanti rūparāgāti rūpabhave chandarāgā. Arūparāgāti arūpabhave chandarāgā. Mānāti unnatilakkhaṇā. Uddhaccāti avūpasamalakkhaṇā. Avijjāyāti andhalakkhaṇāya. Bhavarāgānusayāti rūparāgārūparāgavasena pavattabhavarāgānusayā.

轮回烦恼中，因身体感官闭塞而生的烦恼为执著增长者。贪欲执缚指因色欲生之执缚。因执缚欲望发生，此即谓欲而生之执缚。恼恨执缚指由恼恨生之执缚。此恼恨因对境反感，故称恼恨。此类皆属于藏习之根基。所谓与藏习相应、微妙无形者，即是指此。初果位中，贪欲与恼恨因双重原因所生，乃过失增长及其缓慢扩散。犹如愚昧凡夫，无时无刻烦恼不生，偶尔生起时亦懈怠、散乱、迷糊而不稳定。因受两种道障碍而退失初果道，烦恼虽未能生起，却无力断除。未来果道则断除色欲之贪。色欲指对色相之渴爱。非色欲者则是非色欲境之渴爱。我慢为地位尊盛的标志。忧虑为不安定之相。无明为愚昧黑暗。轮回爱欲藏习者，表现为对有色与无色境界的轮回贪恋与习气。

§62

62. Idāni maggañāṇasaṃvaṇṇanaṃ karonto ajātaṃ jhāpetītiādimāha. Tattha ca ajātaṃ jhāpeti jātena, jhānaṃ tena pavuccatīti attano santāne pātubhūtena tena tena lokuttarajjhānena taṃsamaṅgīpuggalo ajātameva taṃ taṃ kilesaṃ jhāpeti dahati samucchindati, tena kāraṇena taṃ lokuttaraṃ jhānanti pavuccatīti attho. Jhānavimokkhe kusalatāti tasmiṃ ariyamaggasampayutte vitakkādike jhāne ca vimokkhasaṅkhāte ariyamagge ca asammohavasena kusalatāya paṭhamamaggeneva pahīnāsu nānādiṭṭhīsu na kampati. Jhānaṃ nāma duvidhaṃ ārammaṇūpanijjhānañca lakkhaṇūpanijjhānañca. Lokiyapaṭhamajjhānādikaṃ kasiṇādiārammaṇūpanijjhānaṭṭhena jhānaṃ, vipassanāsaṅkhārānaṃ sabhāvasāmaññalakkhaṇūpanijjhānaṭṭhena jhānaṃ, lokuttaraṃ nibbāne tathalakkhaṇūpanijjhānaṭṭhena jhānaṃ. Idha pana gotrabhunāpi sādhāraṇaṃ lakkhaṇūpanijjhānaṭṭhaṃ anāmasitvā asādhāraṇena kilesajhāpanaṭṭhena jhānaṃ vuttaṃ. Vimokkhaṭṭho panettha nibbānārammaṇe suṭṭhu adhimuccanaṭṭho kilesehi ca suṭṭhu muccanaṭṭho.

62. 现在论述道之认识，谓其为未生的止灭。于此，未生者止灭于已生，禅即由此而名。谓依己身存在者与诸出世间禅那相应者，彼圣人以此断除并焚烧烦恼故，称为出世间禅那。禅之解脱为善，指依圣道所成之禅中，以正思维等为相的禅那，伴随无迷惑者为善。禅分二种，即依对象的入禅与观相之入禅。世间的初禅或气象相等入禅为对象入禅，观想行相通者为观相入禅，涅槃相等入禅为出世间入禅。此处亦不以家性唯常规律的入禅为名，而以反复断除烦恼之入禅为名。解脱处即为涅槃所入，彻底断除烦恼。

Samādahitvā yathā ce vipassatīti appanūpacārakhaṇikasamādhīnaṃ aññatarena samādhinā paṭhamaṃ cittasamādhānaṃ katvā pacchā yathā vipassati ca. Samuccayattho ce-saddo vipassanaṃ samuccinoti. Vipassamāno tathā ce samādaheti vipassanā nāmesā lūkhabhūtā nirassādā, samatho ca nāma siniddhabhūto saassādo. Tasmā tāya lūkhabhūtaṃ cittaṃ sinehetuṃ vipassamāno tathā ca samādahe. Vipassamāno puna samādhiṃ pavisitvā cittasamādhānañca tatheva kareyya, yatheva vipassananti attho. Idha ce-saddo samādahanaṃ samuccinoti. Ubhayatthāpi gāthābandhānuvattanena ce-kāro kato, attho pana ca-kārattho eva. Vipassanā ca samatho tadā ahūti yasmā samathavipassanānaṃ yuganaddhabhāve sati ariyamaggapātubhāvo hoti, tasmā ariyamaggajananasamatthattā yadā tadubhayasamāyogo hoti, tadā vipassanā ca samatho ca ahu, samathavipassanā bhūtā nāma hotīti attho. Tā ca samathavipassanā ariyamaggābhimukhīkāle ca maggakkhaṇe ca samānabhāgā yuganaddhā vattare samāno samo bhāgo koṭṭhāso etesanti samānabhāgā, yuge naddhā viyāti yuganaddhā, aññamaññaṃ anativattanaṭṭhena samadhurā samabalāti attho. Vitthāro panassa yuganaddhakathāyaṃ āvibhavissati.

已集中心力，如观内境，修持入禅之聚，为入禅近行者所取次者，以成就一心之定，之后观内境。归集之由，名为观。观已集心正等，不生怨恨，静虑为止，谓至成就，除去扰乱。故观心亦应调伏，且熟集。再入定境，复行一心之定，谓之观。此时入定名为归集。若归集名觉，则二者是名入定，用以成佛道根本。入定与观及二者同有时生时灭，相辅相成。二者互无逾越而和谐俱行。详细论述将于后文展开。

Dukkhā saṅkhārā sukho, nirodho iti dassanaṃ. Dubhato vuṭṭhitāpaññā, phasseti amataṃpadanti dukkhā saṅkhārā, sukho nirodho nibbānanti paṭipannassa tato nibbānadassanaṃ ariyamaggañāṇaṃ dubhato vuṭṭhitā paññā nāma. Sā eva ca paññā amataṃ padaṃ nibbānaṃ ārammaṇaphusanena phusati, paṭilabhatīti attho. Nibbānañhi atappakaṭṭhena amatasadisanti amataṃ, nāssa mataṃ maraṇaṃ vayo atthītipi amataṃ, pubbabhāgato paṭṭhāya mahatā ussāhena mahatiyā paṭipadāya pajjati paṭipajjīyatīti padanti vuccati.

苦集为苦，灭为乐之显现。无明即不正确智慧，障碍触境，故称苦集；破除无明而得见灭及涅槃，故称为乐。该智慧即破除无明而觉悟涅槃的圣道知识。此智慧触及不死之境界而得，称为涅槃。涅槃有光明本质，不同于死亡与衰老，此乃究竟死亡之外之不灭。过去依于大勇猛修道达此大果，持续精进行道。

Vimokkhacariyaṃ jānātīti vimokkhapavattiṃ asammohavasena jānāti, paccavekkhaṇavasena jānāti. ‘‘Dubhato vuṭṭhāno vimokkho, dubhato vuṭṭhānā cattāro vimokkhā, dubhato vuṭṭhānānaṃ anulomā cattāro vimokkhā, dubhato vuṭṭhānapaṭippassaddhi cattāro vimokkhā’’ti hi upari vimokkhakathāyaṃyeva (paṭi. ma. 1.209 ādayo) āgatā vimokkhacariyā veditabbā. Tesaṃ vitthāro tattheva āgato. Nānattekattakovidoti tesaṃ vimokkhānaṃ nānābhāve ekabhāve ca kusalo. Dubhato vuṭṭhānavimokkhavasena hi tesaṃ ekattaṃ, catuariyamaggavasena nānattaṃ, ekekassāpi vā ariyamaggassa anupassanābhedena nānattaṃ, ariyamaggabhāvena ekattaṃ veditabbaṃ. Dvinnaṃ ñāṇānaṃ kusalatāti dassanasaṅkhātassa ca bhāvanāsaṅkhātassa cāti imesaṃ dvinnaṃ ñāṇānaṃ kusalatāya. Dassananti hi sotāpattimaggo. So hi paṭhamaṃ nibbānadassanato dassananti vutto. Gotrabhu pana kiñcāpi paṭhamataraṃ nibbānaṃ passati, yathā pana rañño santikaṃ kenacideva karaṇīyena āgato puriso dūratova rathikāya carantaṃ hatthikkhandhagataṃ rājānaṃ disvāpi ‘‘diṭṭho te rājā’’ti puṭṭho disvā kattabbakiccassa akatattā ‘‘na passāmī’’ti āha, evameva nibbānaṃ disvā kattabbassa kilesappahānassābhāvā na ‘‘dassana’’nti vuccati. Tañhi ñāṇaṃ maggassa āvajjanaṭṭhāne tiṭṭhati. Bhāvanāti sesamaggattayaṃ. Tañhi paṭhamamaggena diṭṭhasmiṃyeva dhamme bhāvanāvasena uppajjati, na adiṭṭhapubbaṃ kiñci passati, tasmā ‘‘bhāvanā’’ti vuccati. Heṭṭhā pana bhāvanāmaggassa apariniṭṭhitattā ‘‘dvinnaṃ ñāṇāna’’nti avatvā sotāpattisakadāgāmianāgāmimaggalābhino sandhāya ‘‘jhānavimokkhe kusalatā’’ti vuttaṃ, arahattamaggalābhino pana bhāvanāmaggassa pariniṭṭhitattā ‘‘dvinnaṃ ñāṇānaṃ kusalatā’’ti vuttanti veditabbaṃ.

所谓解脱行为，即以无迷惑及回顾观察而了知。谓此：“破除无明即解脱，四种解脱由破除无明而生，顺理四种解脱，理趣所至四种解脱”，此为解脱讲说之开端，解脱行为之义。其详将如所示。解脱有多种无碍通达法，且于四聖道中呈现多样，然于个别圣道观照差别中表现不一，但皆由圣道体现统一。两种智慧之善，为见道及修道。见道指初果涅槃之见闻。于如来家中，若有见闻第二果涅槃尤为深切，如国王见他人武士从远处见到大象上之国王，即使见之亦不见真相，故此不称为见。此智慧立于道源。修道即诸圣道业余验效果之总称，由初果道修习中生起，并非始于未知之境。故名修道。下文论述修道未竟境，故称为两种智慧之善。

Maggañāṇaniddesavaṇṇanā niṭṭhitā. · 道智解释之注释已毕。

12. Phalañāṇaniddesavaṇṇanā

十二、果知释义讲解

§63

63. Phalañāṇaniddese taṃpayogappaṭippassaddhattāti tassa ajjhattabahiddhā vuṭṭhānapayogassa paṭippassaddhattā. Maggo hi sakakkhaṇe kilesappahānena ubhato vuṭṭhānapayogaṃ karoti nāma, phalakkhaṇe kilesānaṃ pahīnattā maggassa ubhato vuṭṭhānapayogo paṭippassaddho vūpasanto nāma hoti. Uppajjatīti maggānantaraṃ sakiṃ vā dvikkhattuṃ vā uppajjati, phalasamāpattikāle pana bahukkhattuṃ, nirodhā vuṭṭhahantassa dvikkhattuṃ uppajjati, sabbampi hi taṃ payogappaṭippassaddhattā uppajjati. Maggassetaṃ phalanti phalaṃ apekkhitvā napuṃsakavacanaṃ kataṃ. Sakadāgāmimaggakkhaṇādīsupi ekekamaggaṅgavaseneva vuṭṭhānayojanā veditabbā.

六十三、关于果知的讲解中，所谓「止息作用的宁静」，指的是内外二者止息作用的宁静。因为道在当下，借助斩断烦恼，二者止息作用同时发生，故而在果相中烦恼被断，二者止息作用得到宁静而安住。所谓生起，是指出现在道之后的一或两次；果位达成之时则多次生起；断灭者因止息烦恼而复现二次；一切皆因止息作用的宁静而生。所谓道即是果，意味着道是无性别之称，不作男性女性之分。依止有余余级的道相时，也应知其出现如同一道各阶的次第出现。

Phalañāṇaniddesavaṇṇanā niṭṭhitā. · 果智阐释的注释已完毕。

13. Vimuttiñāṇaniddesavaṇṇanā

十三、解脱知识释义讲解

§64

64. Vimuttiñāṇaniddese sakkāyadiṭṭhīti vijjamānaṭṭhena sati khandhapañcakasaṅkhāte kāye, sayaṃ vā satī tasmiṃ kāye diṭṭhīti sakkāyadiṭṭhi. Vicikicchāti vigatā cikicchā, sabhāvaṃ vā vicinanto etāya kicchati kilamatīti vicikicchā. Sīlabbataparāmāsoti sīlena suddhi vatena suddhi sīlabbatena suddhīti gahitaabhiniveso. So hi sabhāvaṃ atikkamitvā parato āmasatīti sīlabbataparāmāso. Ubhinnaṃ samānepi diṭṭhibhāve takkañca parūpadesañca vinā pakatiyā eva sakkāyadiṭṭhigahaṇato pakatibhūtāya vīsativatthukāya sakkāyadiṭṭhiyā pahāneneva sabbadiṭṭhippahānadassanatthaṃ sakkāyadiṭṭhi vuttā. Sīlabbataparāmāso pana ‘‘suddhipaṭipadaṃ paṭipajjāmā’’ti paṭipannānaṃ paṭipadāya micchābhāvadassanatthaṃ visuṃ vuttoti veditabbo. Tiṇṇampi anusayappahāneneva pahānaṃ dassetuṃ diṭṭhānusayo vicikicchānusayoti vuttaṃ, na visuṃ kilesattā. Upakkilesāti kilesenti upatāpenti vibādhentīti kilesā, thāmagataṭṭhena bhusā kilesāti upakkilesā. Sammā samucchinnā hontīti samucchedappahānena anuppādanirodhena sammā samucchinnā honti. Sapariyuṭṭhānehīti cittaṃ pariyonandhantāni uṭṭhenti uppajjantīti pariyuṭṭhānāni, samudācārappattānaṃ kilesānametaṃ adhivacanaṃ. Saha pariyuṭṭhānehīti sapariyuṭṭhānāni. Tehi sapariyuṭṭhānehi anusayitaupakkilesehi. Cittaṃ vimuttaṃ hotīti tesaṃ abhabbuppattikabhūtattā santativasena pavattamānaṃ cittaṃ tato vimuttaṃ nāma hoti. Tadeva suṭṭhu vimuttattā suvimuttaṃ. Taṃvimuttiñātaṭṭhenāti tassā vimuttiyā jānanaṭṭhena.

六十四、关于解脱知识的讲解。所谓我见，是内有的执有色五蕴所现的身体，自我之念依此身体而存，即为我见。疑惑，则是指消除了治疗的顾虑，或是深入考察本质时的犹疑。所谓行为偏执，是指以行为的纯净、行为上的清净，或纯净行为的坚固执着。其因是超越本性的我执，贪恋外法所致，即行为偏执。虽然见解不一，但在我见状态中，理智与他见并无二致，以体现对我见的执着；故二十余条论述通过我见的舍弃，显现一切见解的抛弃，称为我见。行为偏执一语，则指走在清净之道上者因误解而现的误入歧途。三者皆由习气的断除而得以舍弃，为此称为见习气、疑习气等，而非说是烦恼之类。所谓烦恼，是指搅扰、阻碍之意；古时称作铺盖心垢的污染烦恼。真正断绝烦恼，是以彻底断除为本，无生灭不生之理相称为真正断绝。所谓生起、失散，是由心随顺烦恼而现起流转相；由其离开者称为失散。习气、烦恼及心患，意指这些纷乱动乱，为有为法。与心患同义者名为习气与烦恼。心得解脱，是指无法再生起此类烦恼及习气的心，因心安住于做止息轮转的永止状态；此即称为解脱心。由此而得以真实理解解脱本质，故名为解脱识处。

Vimuttiñāṇaniddesavaṇṇanā niṭṭhitā. · 解脱智阐释的注释已完毕。

14. Paccavekkhaṇañāṇaniddesavaṇṇanā

十四、回顾知识释义讲解

§65

65. Paccavekkhaṇañāṇaniddese maggakkhaṇeyeva hetuṭṭhena paṭhamaṃ maggaṅgāni visuṃ visuṃ vatvā puna maggaṅgabhūte ca amaggaṅgabhūte ca dhamme ‘‘bujjhanaṭṭhena bodhī’’ti laddhanāmassa ariyassa aṅgabhāvena bojjhaṅge visuṃ dassesi. Satidhammavicayavīriyasamādhisambojjhaṅgā hi maggaṅgāneva, pītipassaddhiupekkhāsambojjhaṅgā amaggaṅgāni. Puna balavasena indriyavasena ca visuṃ niddiṭṭhesu saddhā eva amaggaṅgabhūtā. Puna maggakkhaṇe jāteyeva dhamme rāsivasena dassento ādhipateyyaṭṭhenātiādimāha. Tattha upaṭṭhānaṭṭhena satipaṭṭhānāti ekāva nibbānārammaṇā sati kāyavedanācittadhammesu subhasukhaniccaattasaññāpahānakiccasādhanavasena cattāro satipaṭṭhānā nāma. Nibbānārammaṇaṃ ekameva vīriyaṃ uppannānuppannānaṃ akusalānaṃ pahānānuppattikiccassa, anuppannuppannānaṃ kusalānaṃ uppādaṭṭhitikiccassa sādhanavasena cattāro sammappadhānā nāma.

六十五、关于回顾知识的讲解中，因缘依止道相而现，第一道相完全清净彻底，依其清净而觉悟名为觉知；觉知为圣者具足觉支中的觉支。正念、法相、精进、定、慧五觉支皆复显于道相中，而乐、安、舍三觉支反之显于非道相中。又依力、根本的力量以及信心，于非道相中现全盛。至于道相现时，再次显示谬见，对权力的执著等方面加以强调。此中正念因缘仅指念住，身、受、心、法四法；它们作为通达涅槃境界的契机，配合对诸法苦乐无常无我的断除相应四念处。涅槃契机中唯一的精进产生了离、离断一切不善习性的功用，且生起善法的产生与保持，称为四正精进。

Tathaṭṭhena saccāti dukkhabhāvādīsu avisaṃvādakaṭṭhena cattāri ariyasaccāni. Etāneva cettha paṭivedhaṭṭhena tadā samudāgatāni, ‘‘amatogadhaṃ nibbāna’’nti visuṃ vuttaṃ nibbānañca, sesā pana dhammā paṭilābhaṭṭhena tadā samudāgatā. ‘‘Tathaṭṭhena saccā tadā samudāgatā’’ti vacanato maggaphalapariyosāne avassaṃ cattāri saccāni paccavekkhatīti niṭṭhamettha gantabbaṃ. ‘‘Kataṃ karaṇīyaṃ nāparaṃ itthattāyāti pajānātī’’ti (dī. ni. 1.248) vacanato ca ‘‘dukkhaṃ me pariññātaṃ, samudayo me pahīno, nirodho me sacchikato, maggo ca me bhāvito’’ti paccavekkhaṇaṃ vuttameva hoti. Tathā paccavekkhaṇaṃ yujjati ca. Samudayoti cettha taṃtaṃmaggavajjhoyeva veditabbo. Ettha vuttasamudayapaccavekkhaṇavaseneva aṭṭhakathāyaṃ duvidhaṃ kilesapaccavekkhaṇaṃ maggaphalanibbānapaccavekkhaṇāni idha sarūpeneva āgatānīti vuttāni. Kevalaṃ dukkhapaccavekkhaṇameva na vuttaṃ. Kiñcāpi na vuttaṃ, atha kho pāṭhasabbhāvato yuttisabbhāvato ca gahetabbameva. Saccapaṭivedhatthañhi paṭipannassa niṭṭhite saccapaṭivedhe sayaṃ katakiccapaccavekkhaṇaṃ yuttamevāti. Avikkhepaṭṭhena samathotiādi maggasampayutte eva samathavipassanādhamme ekarasaṭṭhena anativattanaṭṭhena ca dassetuṃ vuttaṃ. Saṃvaraṭṭhena sīlavisuddhīti sammāvācākammantājīvā eva. Avikkhepaṭṭhena cittavisuddhīti sammāsamādhi eva. Dassanaṭṭhena diṭṭhivisuddhīti sammādiṭṭhiyeva. Vimuttaṭṭhenāti samucchedavasena maggavajjhakilesehi muccanaṭṭhena, nibbānārammaṇe vā adhimuccanaṭṭhena. Vimokkhoti samucchedavimokkho, ariyamaggoyeva. Paṭivedhaṭṭhena vijjāti saccapaṭivedhaṭṭhena vijjā, sammādiṭṭhiyeva. Pariccāgaṭṭhena vimuttīti maggavajjhakilesānaṃ pajahanaṭṭhena tato muccanato vimutti, ariyamaggoyeva. Samucchedaṭṭhena khaye ñāṇanti kilesasamucchindanaṭṭhena kilesakkhayakare ariyamagge ñāṇaṃ, sammādiṭṭhiyeva.

以此为据，真谛是指诸苦之相等不良之理，与断灭之处截然不同的四圣谛。当时因深入体证此理，这四圣谛由此而生。于是有言曰“无死之藏，即涅槃”，涅槃得以宣说，余法则缘得证达而发。称此为“以此为据的真谛生起”，于道果圆满而终验四谛，观照究竟，故此得了结。此语出自《长部尼柯耶》：“我已了知苦，我已断除集，真实证得灭，修成道已。”如是回顾而说，事事相应成立。此处“集”应知为菩提道之集，即缚灭之道。因与经文中意相符，注释分为二种：一为烦恼观察，二为道果涅槃观察，皆依经文本义提出。仅以苦之观察是不够的。且此亦非唯一诠释，应由经文与理性双重肯定。唯有证悟真谛者才能自行作彼观察。止观相应之修道法则，与定慧不离，皆有契理且绝不背离。戒律节制称为清净身行，正语行为，正命生计。纯洁心性即正定。观照之效则是正见。解脱则是斩断道烦恼，达涅槃境界。解脱即斩断烦恼，正道修习而成。由此真谛净悟则生智慧。舍离即离弃烦恼，从而得解脱，属圣道殊胜。分别为断证之理，即断除一切烦恼。由此道理，真谛得正见之智，得解脱自在。

Chandādayo heṭṭhā vuttanayeneva veditabbā. Kevalañhettha maggakkhaṇeyeva maggassa ādimajjhapariyosānākārena dassitā. Vimuttīti cettha maggavimuttiyeva. ‘‘Tathaṭṭhena saccā’’ti ettha gahitampi ca nibbānaṃ idha pariyosānabhāvadassanatthaṃ puna vuttanti veditabbaṃ. Phalakkhaṇepi eseva nayo. Ettha pana hetuṭṭhena maggoti phalamaggabhāveneva. Sammappadhānāti maggakkhaṇe catukiccasādhakassa vīriyakiccassa phalassa uppādakkhaṇe siddhattā vuttanti veditabbaṃ. Aññathā hi phalakkhaṇe sammappadhānā eva na labbhanti. Vuttañhi maggakkhaṇe sattatiṃsa bodhipakkhiyadhamme uddharantena therena ‘‘phalakkhaṇe ṭhapetvā cattāro sammappadhāne avasesā tettiṃsa dhammā labbhantī’’ti. Evameva paṭivedhakiccādisiddhivasena saccādīnipi yathāyogaṃ veditabbāni. Vimokkhoti ca phalavimokkho. Vimuttīti phalavimutti. Paṭippassaddhaṭṭhena anuppāde ñāṇaṃ vuttatthameva. Vuṭṭhahitvāti antarā vuṭṭhānābhāvā phalāvasānena evaṃ vuttaṃ. Ime dhammā tadā samudāgatāti ime vuttappakārā dhammā maggakkhaṇe phalakkhaṇe ca samudāgatāti paccavekkhatīti iti-saddaṃ pāṭhasesaṃ katvā sambandho veditabbo.

此处欲缘等，应从此段经文明确了。专指道之过程，始自初果，中间，末了清楚彰显。解脱专指道之终极解脱。称“以此为据的真谛”，即便略写依然指向涅槃，意在显示终极境地。此中“标志”之一，即权宜标记所指之初果。谓持正念努力（正精进）从道果之所生，成就道时顿证，故示为成就。否则以“标志”则未能得成此正念之进。经中称「道时三十三圣法」：已立标志则其余三十法依次随之。如此乃至“观察职分”等，依序得究竟成就。解脱即其功果之自由境界，亦即终果。此处证知即是正见相宜的自觉觉他。标志表解脱之法，清静心性取得止中亲证。经由止观察，成就观察等。此诸修习法皆依经文前后悉显。所谓诸法皆从此道、标志来生，遵义而解，故观照均成经典解说一环。

Paccavekkhaṇañāṇaniddesavaṇṇanā niṭṭhitā. · 省察智阐释的注释已完毕。

15. Vatthunānattañāṇaniddesavaṇṇanā

十五、对事物非自性智之说明解说

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66. Vatthunānattañāṇaniddese cakkhuṃ ajjhattaṃ vavatthetīti ajjhattabhūtaṃ cakkhuṃ vavatthapeti. Yathā so cakkhuṃ vavatthapeti, tathā vattukāmo kathaṃ cakkhuṃ ajjhattaṃ vavatthetīti pucchitvā puna cakkhu avijjāsambhūtanti vavatthetītiādinā vavatthāpanākāraṃ dasseti. Tattha avijjātaṇhā atītā upatthambhakahetuyo, kammaṃ atītaṃ janakahetu, āhāro idāni upatthambhakahetu. Etena cakkhūpatthambhakāni utucittāni gahitāneva honti. Catunnaṃ mahābhūtānaṃ upādāyāti upayogatthe sāmivacanaṃ, cattāri mahābhūtāni upādiyitvā pavattanti attho. Etena pasādacakkhubhāvo dassito hoti, sasambhārabhāvo paṭikkhitto. Uppannanti addhāvasena, santatikhaṇavasena vā paccuppannaṃ. Samudāgatanti hetuto samuṭṭhitaṃ. Ettāvatā vipassanāpubbabhāge cakkhuvavatthānaṃ dassitaṃ. Ahutvā sambhūtantiādīhi aniccānupassanā. Pubbe udayā avijjamānato ahutvā sambhūtaṃ, uddhaṃ vayā abhāvato hutvā na bhavissati. Antavantatoti anto assa atthīti antavā, antavā eva antavanto yathā ‘‘satimanto, gatimanto, dhitimanto ca yo isī’’ti (theragā. 1052). Tato antavantato, bhaṅgavijjamānatoti attho. Addhuvanti sabbāvatthānipātitāya, thirabhāvassa ca abhāvatāya na thiraṃ. Asassatanti na niccaṃ. Vipariṇāmadhammanti jarāya ceva maraṇena cāti dvedhā vipariṇāmapakatikaṃ. Cakkhu aniccantiādīni cakkhuṃ aniccatotiādīni ca vuttatthāni. Manoti idha bhavaṅgamanassa adhippetattā avijjāsambhūtotiādi yujjatiyeva. Āhārasambhūtoti ettha sampayuttaphassāhāramanosañcetanāhāravasena veditabbaṃ. Uppannoti ca addhāsantativasena.

第六十六经，对事物非自性智之说明中言，眼乃内生而现。所谓内生眼者，眼为内在之根本。诸眼所显，乃内心活动所现。譬如眼之作用发生，正如欲观眼何以内生，复问：眼从何所生？答之，说其因缘乃无明故。有明使根本眼得生，过去无明为缘，过往业为因，现食为缘。由此眼能顺时得成，而发生。此处“四大”为四个大元素之统称。四大既摄受，则生起运转之义。由此显现安稳眼光，属有条件之聚合物，具集成性。所谓现行即指一时一现，瞬息泄发。成因谓为缘起之因。此处正显观初步中眼之条件。未来之非生，及元素随缘无常之观察亦随之。过去起时无明存在，未来散失，故不复生。所谓终末者，意指终止、终结。此眼非恒常，乃生灭变化之物。故不作恒常。变化即指老老与死灭之变易，或老残死亡，作二种变异。眼之无常及余义于经中颇多说明。此乃心流六入缘起之依赖。所谓眼随入，即眼受缘五蕴生，随说业食与事实皆有相依。应知这是触缘味缘意根等之相续流转。

Vatthunānattañāṇaniddesavaṇṇanā niṭṭhitā. · 所依差别智阐释的注释已完毕。

16. Gocaranānattañāṇaniddesavaṇṇanā

十六、对境界非自性智之说明解说

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67. Gocaranānattañāṇaniddese rūpe bahiddhā vavatthetīti ajjhattato bahiddhābhūte rūpāyatanadhamme vavatthapetīti attho. Avijjāsambhūtātiādi attabhāvapariyāpannakammajarūpattā vuttaṃ. Āhāropi hi kammajarūpassa upatthambhakapaccayo hoti. Saddassa pana utucittasamuṭṭhānattā avijjāsambhūtādicatukkaṃ na vuttaṃ. Phoṭṭhabbānaṃ sayaṃ mahābhūtattā ‘‘catunnaṃ mahābhūtānaṃ upādāyā’’ti na vuttaṃ. Dhammāti cettha bhavaṅgamanosampayuttā tayo arūpino khandhā, dhammāyatanapariyāpannāni sukhumarūpāni ca kammasamuṭṭhānāni, sabbānipi rūpādīni ca. Apica yāni yāni yena yena samuṭṭhahanti, tāni tāni tena tena veditabbāni. Itarathā hi sakasantānapariyāpannāpi rūpādayo dhammā sabbe na saṅgaṇheyyuṃ. Yasmā anindriyabaddharūpādayopi vipassanūpagā, tasmā tesaṃ kammasambhūtapadena saṅgaho veditabbo. Tepi hi sabbasattasādhāraṇakammapaccayautusamuṭṭhānā. Aññe pana ‘‘anindriyabaddhā rūpādayo avipassanūpagā’’ti vadanti. Taṃ pana –

第六十七经，对境界非自性智说明云，色界乃外也。即色界众法，除内在部分外，乃外在所缘之境。谓色界因缘由无明缚缚且习性具足而生说。虽业亦为此缘之根本。然于信解无明为因以来四相未曾详述。受者自性亦非大元素成。所谓四大中四大根本这句，其含义为因四大形成诸色缘运行。此处教义涵盖由心意流依缘生起之无形聚合物，无非色类诸法。诸色及依色诸法，均为相续因缘而起，应加分辨。若无分辨，则色及诸法不可集称。因诸非感官制约之色诸法无观之力，应以习气业力做标记观察。此皆诸有共通之业力条件所生成。昔有论师认为非感官束缚之色诸法无法观，实与正见相悖，故不可如是。故此说至于——

‘‘Sabbe saṅkhārā aniccāti, yadā paññāya passati;

诸行无常者，谓当以智慧观察之；

Atha nibbindati dukkhe, esa maggo visuddhiyā’’ti. (dha. pa. 277) –

于苦中生厌离，如此道路通向清净之境。」（《法句经》第277偈）—

Ādikāya pāḷiyā virujjhati. Vuttañca visuddhimagge – ‘‘idhekacco āditova ajjhattasaṅkhāre abhinivisitvā vipassati, yasmā pana na suddhaajjhattadassanamatteneva maggavuṭṭhānaṃ hoti, bahiddhāpi daṭṭhabbameva, tasmā parassa khandhepi anupādinnasaṅkhārepi aniccaṃ dukkhamanattāti vipassatī’’ti (visuddhi. 2.784). Tasmā paresaṃ cakkhādivavatthānampi anindriyabaddharūpādivavatthānampi icchitabbameva, tasmā tebhūmakasaṅkhārā avipassanūpagā nāma natthi.

此经文自巴利原文开头处终止。经文中论及清净之道云：『有若干人在此，内方诸行如发芽般萌生，依此观察；但由于未得纯净内观，故道之显现仅在显示之处，且外方亦应见；由此，于他法中无取着诸行，也见无常苦之义。』（《清净道论》2.784）故他方界识根本，并非与欲界根等所对应形态，实不可取，故此三界诸行未达正观者名为无正见。

Gocaranānattañāṇaniddesavaṇṇanā niṭṭhitā. · 所缘差别智阐释的注释已完毕。

17. Cariyānānattañāṇaniddesavaṇṇanā

十七、行无我知的训诂释义

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68. Cariyānānattañāṇaniddese viññāṇacariyātiādīsu ārammaṇe caratīti cariyā, viññāṇameva cariyā viññāṇacariyā. Aññāṇena caraṇaṃ , aññāṇena vā carati, aññāte vā carati, aññāṇassa vā caraṇanti aññāṇacariyā. Ñāṇameva cariyā, ñāṇena vā cariyā, ñāṇena vā carati, ñāte vā carati, ñāṇassa vā caraṇanti ñāṇacariyā. Dassanatthāyāti rūpadassanatthāya pavattā. Āvajjanakiriyābyākatāti bhavaṅgasantānato apanetvā rūpārammaṇe cittasantānaṃ āvajjeti nāmetīti āvajjanaṃ, vipākābhāvato karaṇamattanti kiriyā, kusalākusalavasena na byākatāti abyākatā. Dassanaṭṭhoti passanti tena, sayaṃ vā passati, dassanamattameva vā tanti dassanaṃ, dassanameva attho dassanaṭṭho. Cakkhuviññāṇanti kusalavipākaṃ vā akusalavipākaṃ vā. Diṭṭhattāti adiṭṭhe sampaṭicchanassa abhāvato cakkhuviññāṇena rūpārammaṇassa diṭṭhattā. Abhiniropanā vipākamanodhātūti diṭṭhārammaṇameva ārohatīti atiniropanā, ubhayavipākā sampaṭicchanamanodhātu. Abhiniropitattāti rūpārammaṇaṃ abhiruḷhattā. Vipākamanoviññāṇadhātūti ubhayavipākā santīraṇamanoviññāṇadhātu. Esa nayo sotadvārādīsupi. Santīraṇānantaraṃ voṭṭhabbane avuttepi aṭṭhakathācariyehi vuttattā labbhatīti gahetabbaṃ. Vijānanatthāyāti dhammārammaṇassa ceva rūpādiārammaṇassa ca vijānanatthāya. Āvajjanakiriyābyākatāti manodvārāvajjanacittaṃ. Vijānanaṭṭhoti tadanantarajavanavasena ārammaṇassa vijānanameva attho, na añño. Upari akusalajavanānaṃ vipassanāmaggaphalajavanānañca visuṃ vuttattā sesajavanāni idha gahetabbāni siyuṃ. ‘‘Kusalehi kammehi vippayuttā caratīti viññāṇacariyā’’tiādivacanato (paṭi. ma. 1.70) pana hasituppādacittajavanameva gahetabbaṃ. Chasu dvāresu ahetukānaṃyeva cittānaṃ vuttattā dve āvajjanāni dve pañcaviññāṇāni dve sampaṭicchanāni tīṇi santīraṇāni ekaṃ hasituppādacittanti aṭṭhārasa ahetukacittāniyeva viññāṇacariyāti veditabbāni.

六十八、行无我知的训诂中，关于识行等之根本；当于所缘法上作用谓之行，唯有识谓行，即识行。所谓“以不识为行”、“以不识而行“、“以未知而行”、“以不识之行为”皆名识行。唯以智为行、智而行、以智行、以所知而行、以智为行也名智行。显现之义为色之显现义而起。所谓“主引作用不表示行为”谓由法恒流相续，分别生入色所缘法中之心流者名主引，不包括业果所生之行为，其为善恶业分别而未彰显故，谓之未表示。显现之所缘即观视者，其自观视亦谓显现，仅视为显现，自显现义谓显现所。眼识谓善恶果所生之眼识。所见是谓识见境界之缺失，由眼识对应色法所缘者之见境。显现在此谓在色所缘上生起，既包括善恶业果因缘，亦包括果报转变因缘。显现的准确性是色所缘的上升，果报之非识根本，谓双业果相续非识根本。此说适于耳鼻舌身意门等。经论有言，识断后及转变虽未明言，然由注师释可得。此应把握。识乃色等法之显现心。所谓“虽主引作用不表示行为”谓心门之主引识。所谓“识所缘义”谓识所缘法之意义，别无他义。上文由于不善心动与正见之觉支动相互转变所说，余动应视为这里说法中可取。由“具善业所转识”之类语明示，唯以欢喜之起心动应采。基于更广义的十八无缘因缘识法中应如此解释。

§69

69. Idāni visayavijānanamattaṭṭhena viññāṇacariyāti dassetuṃ nīrāgā caratītiādimāha, viññāṇañhi rāgādisampayoge saddhādisampayoge ca avatthantaraṃ pāpuṇāti, tesu asati sakāvatthāyameva tiṭṭhati. Tasmā nīrāgādivacanena tesaṃ vuttaviññāṇānaṃ viññāṇakiccamattaṃ dasseti. Natthi etissā rāgoti nīrāgā. Nirāgāti rassaṃ katvāpi paṭhanti . So pana rajjanavasena rāgo. Itaresu dussanavasena doso. Muyhanavasena moho. Maññanavasena māno. Viparītadassanavasena diṭṭhi. Uddhatabhāvo, avūpasantabhāvo vā uddhaccaṃ. Vicikicchā vuttatthā. Anusentīti anusayā. ‘‘Niranusayā’’ti vattabbe nānusayāti vuttaṃ, soyevattho. Pariyuṭṭhānappattānamevettha abhāvo veditabbo. Na hi viññāṇacariyā pahīnānusayānaṃyeva vuttā. Yā ca nīrāgādināmā, sā rāgādīhi vippayuttāva nāma hotīti pariyāyantaradassanatthaṃ rāgavippayuttātiādimāha. Puna aññehi ca vippayuttataṃ dassetuṃ kusalehi kammehītiādimāha. Kusalāniyeva rāgādivajjābhāvā anavajjāni. Parisuddhabhāvakarehi hiriottappehi yuttattā sukkāni. Pavattisukhattā sukho udayo uppatti etesanti sukhudrayāni, sukhavipākattā vā sukho udayo vaḍḍhi etesanti sukhudrayāni. Vuttavipakkhena akusalāni yojetabbāni. Viññāte caratīti viññāṇena viññāyamānaṃ ārammaṇaṃ viññātaṃ nāma, tasmiṃ viññāte ārammaṇe. Kiṃ vuttaṃ hoti? Nīlavaṇṇayogato nīlavatthaṃ viya viññāṇayogato viññātaṃ viññāṇaṃ nāma hoti, tasmiṃ viññāṇe caratīti viññāṇacariyāti vuttaṃ hoti. Viññāṇassaevarūpā cariyā hotīti vuttappakārassa viññāṇassa vuttappakārā cariyā hotīti attho. ‘‘Viññāṇassa cariyā’’ti ca vohāravasena vuccati, viññāṇato pana visuṃ cariyā natthi. Pakatiparisuddhamidaṃ cittaṃ nikkilesaṭṭhenāti idaṃ vuttappakāraṃ cittaṃ rāgādikilesābhāvena pakatiyā eva parisuddhaṃ. Tasmā vijānanamattameva cariyāti viññāṇacariyāti vuttaṃ hoti. Niklesaṭṭhenātipi pāṭho.

六十九、今以唯识显现当作识行，谓净无贪爱而行等。识与贪等同起，及与信等同起而得因果，彼等中之无者，仅存依止处故。故以净无贪爱言表此识率。无有他异贪，净无厌者然。净无者，谓纵使断了圣闻所习贪染，然依果入境界故。贪者因染流。又妒恨则嗔，愚痴则痴，傲慢则慢，邪见则见，躁盛狂散者则躁，疑惑谓疑，隐暂阻碍谓涵。所谓“无习气”时，此处言益释习气，即久住诸习气之灭断，并非专称识行之境断。又称净无贪爱名，即谓由贪爱之断而净也。又谓称善业所转非善业不净业。由净净品所感之羞耻忏愧相应故，纯净显现，故为乐法。生起乐法如雨露法般细微。如乐果中亦感乐增益。其次由乐相反法起作恶业应净除。谓识觉所缘之识行，识所缘乃识所认知义。何谓识行者？譬如蓝纱被，识之所系即识所认，识之行谓识行。所谓识行亦可谓识所作之现行。且识无他行。此处谓云：“思维之行为”，乃指识之行为云。此由心清净故，谓其为识行为。故曰唯识为行。识的对境即为识作用显现法。

Aññāṇacariyāya manāpiyesūti manasi appenti pasīdanti, manaṃ vā appāyanti vaḍḍhentīti manāpāni, manāpāniyeva manāpiyāni. Tesu manāpiyesu. Tāni pana iṭṭhāni vā hontu aniṭṭhāni vā, gahaṇavasena manāpiyāni. Na hi iṭṭhasmiṃyeva rāgo aniṭṭhasmiṃyeva doso uppajjati. Rāgassa javanatthāyāti santativasena rāgassa javanatthāya pavattā. Āvajjanakiriyābyākatāti cakkhudvāre ayoniso manasikārabhūtā āvajjanakiriyābyākatā manodhātu. Rāgassa javanāti yebhuyyena sattakkhattuṃ rāgassa pavatti, punappunaṃ pavatto rāgoyeva. Aññāṇacariyāti aññāṇena rāgassa sambhavato aññāṇena rāgassa cariyāti vuttaṃ hoti. Sesesupi eseva nayo. Tadubhayena asamapekkhanasmiṃ vatthusminti rāgadosavasena samapekkhanavirahite rūpārammaṇasaṅkhāte vatthusmiṃ. Mohassa javanatthāyāti vicikicchāuddhaccavasena mohassa javanatthāya. Aññāṇacariyāti aññāṇasseva cariyā, na aññassa. Vinibandhassātiādīni mānādīnaṃ sabhāvavacanāni. Tattha vinibandhassāti unnativasena vinibandhitvā ṭhitassa. Parāmaṭṭhāyāti rūpassa aniccabhāvādiṃ atikkamitvā parato niccabhāvādiṃ āmaṭṭhāya gahitāya. Vikkhepagatassāti rūpārammaṇe vikkhittabhāvaṃ gatassa. Aniṭṭhaṅgatāyāti asanniṭṭhānabhāvaṃ gatāya. Thāmagatassāti balappattassa. Dhammesūti rūpādīsu vā dhammārammaṇabhūtesu vā dhammesu.

所谓使心生起他识的行为，就是令心增长而欢喜，或使心感安乐而随喜，心增长即名心所欢喜，心所欢喜即是使心欣悦。在这诸使心欣悦者中，有的为喜悦所乐，有的为不喜所乐，以保护而使心所欢喜。因不喜而起贪欲、因喜而起嗔恚的状态，是不会生起的。所谓贪欲生发，即指贪欲以流水般迅速生起。所谓“使心发起的行为”，是指心识门不合乎正念的使心发起的行为，属心根所作用。贪欲生发，是指通常所说贪欲三七次左右出现，多次反复出现即为贪欲之生。所谓的使心生起他识的行为，是指因无明而生起的贪欲生起之他识而行。其余同理。因无差别注视诸事相，远离嗔恚烦恼，故远离浊染、远离烦恼而保持专注于色缘的事物。所谓无明之生，是指疑惑及心不安现起，经由疑惑及不安而促发无明。所谓使心生起他识的行为，即只因无明而行，不由他者。所谓拘束，是指调伏身心欲望等之本性。拘束者是以修习进步而得到拘束之境。所谓最究竟者，是指超越色之无常性至他处永恒性而为所持。所谓散乱，是指缘色境时心散乱不集中。所谓未得准据，是指未达坚固依止。所谓坚固，是指有力量的修行境界。所谓“法”，是指形色诸法或诸法境界。

§70

70. Yasmā rāgādayo aññāṇena honti, tasmā rāgādisampayogena aññāṇaṃ visesento sarāgā caratītiādimāha. Tattha sarāgā caratīti mohamānadiṭṭhimānānusayadiṭṭhānusayaavijjānusayajavanavasena cariyā veditabbā. Sadosā caratīti mohaavijjānusayajavanavasena. Samohā caratīti rāgadosamānadiṭṭhiuddhaccavicikicchānusayajavanavasena. Samānā caratīti rāgamohakāmarāgabhavarāgāvijjānusayajavanavasena. Sadiṭṭhi caratīti rāgamohakāmarāgāvijjānusayajavanavasena. Sauddhaccā carati savicikicchā caratīti mohaavijjānusayajavanavasena. Sānusayā caratīti etthāpi vuttanayeneva ekekaṃ anusayaṃ mūlaṃ katvā tasmiṃ citte labbhamānakasesānusayavasena sānusayatā yojetabbā. Rāgasampayuttātiādi sarāgādivevacanameva. Sā eva hi cariyā sampayogavasena saha rāgādīhi vattatīti sarāgādiādīni nāmāni labhati. Rāgādīhi samaṃ ekuppādekanirodhekavatthekārammaṇādīhi pakārehi yuttāti rāgasampayuttānītiādīni nāmāni labhati. Sāyeva ca yasmā kusalādīhi kammehi vippayuttā, akusalādīhi kammehi sampayuttā, tasmāpi aññāṇacariyāti dassetuṃ kusalehi kammehītiādimāha. Tattha aññāteti mohassa aññāṇalakkhaṇattā yathāsabhāvena aññāte ārammaṇe. Sesaṃ vuttatthameva.

由于贪欲等生起于他识，因此说「因贪欲等而他识相应，故贪欲行」。其中，“贪欲行”是指由无明、蔽见、执著及无知烦恼生起的心境行为，应当这样理解。“有碍行”是指因无明烦恼无知而行。“惑行”是指由贪欲烦恼及嗔恚烦恼及爱别见、疑惑、忧虑烦恼等滋生的行为。“等行”，是指与贪欲、无明、嗔恚、欲界有分别等心境烦恼相伴随而行。“有分别见行”，是指由贪欲、无明、嗔恚和无知烦恼相伴而行。“清净行”，是指与无疑心清净相伴而行，不含疑惑烦恼。“有烦恼行”指如前所说，分别各烦恼诸根本者，断除各根本烦恼所得证得的净心相关行为。由此可知，贪欲相应为他识之名称。此识行合于烦恼相应，因而常随烦恼而起。又因善法作用非随烦恼，恶法作用随烦恼，故说他识行为为善法作用而显扬。那里“他识”是指无明标识之见及相关烦恼同时生起。由于互相对应，因此三明行和断恶净行、止观修行的种种心摄都是如此，具三行解脱现起。涅槃之所缘，观无常念之他识行，乃证涅槃道果的师资所造诸知之一。此等主修者尤为特别。

§71

71. Ñāṇacariyāyaṃ yasmā vivaṭṭanānupassanādīnaṃ anantarapaccayabhūtā āvajjanakiriyābyākatā natthi, tasmā tesaṃ atthāya āvajjanakiriyābyākataṃ avatvā vivaṭṭanānupassanādayova vuttā. Anulomañāṇatthāya eva hi āvajjanā hoti, tato vivaṭṭanānupassanāmaggaphalāni. Phalasamāpattīti cettha maggānantarajā vā hotu kālantarajā vā, ubhopi adhippetā. Nīrāgā caratītiādīsu rāgādīnaṃ paṭipakkhavasena nīrāgāditā veditabbā, viññāṇacariyāyaṃ rāgādīnaṃ abhāvamattaṭṭhena. Ñāteti yathāsabhāvato ñāte. Aññā viññāṇacariyātiādīhi tissannaṃ cariyānaṃ aññamaññamasammissataṃ dasseti. Viññāṇakiccamattavasena hi ahetukacittuppādā viññāṇacariyā, aññāṇakiccavataṃ dvādasannaṃ akusalacittuppādānaṃ vaseneva aññāṇacariyā, visesena ñāṇakiccakārīnaṃ vipassanāmaggaphalānaṃ vasena ñāṇacariyā. Evamimā aññamaññamasammissā ca, vipassanaṃ ṭhapetvā sahetukakāmāvacarakiriyākusalā ca, sahetukakāmāvacaravipākā ca, rūpāvacarārūpāvacarakusalābyākatā ca tīhi cariyāhi vinimuttāti veditabbā. Nibbānārammaṇāya vivaṭṭanānupassanāya ñāṇacariyāya niddiṭṭhattā nibbānamaggaphalapaccavekkhaṇabhūtāni sekkhāsekkhānaṃ paccavekkhaṇañāṇāni ñāṇacariyāya saṅgahitānīti veditabbāni. Tānipi hi visesena ñāṇakiccakarānevāti.

关于知行，由于轮回窥视等无间因缘密集，不具使心起他识的行为，故特别为此处说明，舍弃使心起他识的行为，重点说轮回窥视等。顺行知的缘起即为使心行为，继而得轮回窥视等果。所谓果的现起，由于断灭道或时差之故，二者皆可。所谓无贪者，我们应当以远离贪爱等为净知行，就是离贪者见为知行。所谓已知，是按照本性已生了解。所谓他知行者，说的是三等行互相对应的情形。因无缘念心起而生因缘所生知行，及他知行，乃十二恶根生起中的他知行，特别是为修知行者的观照法果。如此三者互相称应，设立观照而解脱因缘欲的恶行及受果之苦。色法的行为不同于非色法，这三行因缘皆被视为互相配合放逸的根源。说涅槃缘起，即依靠轮回窥视的知行，这完全包含学者和修行者观彼此之知见。

Cariyānānattañāṇaniddesavaṇṇanā niṭṭhitā. · 性行差别智阐释的注释已完毕。

18. Bhūminānattañāṇaniddesavaṇṇanā

十八、地位无我知识辨释述

§72

72. Bhūminānattañāṇaniddese bhūmiyoti bhāgā paricchedā vā. Kāmāvacarāti ettha duvidho kāmo kilesakāmo vatthukāmo ca. Kilesakāmo chandarāgo, vatthukāmo tebhūmakavaṭṭaṃ. Kilesakāmo kāmetīti kāmo, vatthukāmo kāmīyatīti kāmo. So duvidho kāmo pavattivasena yasmiṃ padese avacarati, so padeso kāmo ettha avacaratīti kāmāvacaro. So pana padeso catunnaṃ apāyānaṃ, manussalokassa, channañca devalokānaṃ vasena ekādasavidho . Yathā hi yasmiṃ padese sasatthā purisā avacaranti, so vijjamānesupi aññesu dvipadacatuppadesu avacarantesu tesaṃ abhilakkhitattā ‘‘sasatthāvacaro’’ti vuccati, evaṃ vijjamānesupi aññesu rūpāvacarādīsu tattha avacarantesu tesaṃ abhilakkhitattā ayaṃ padeso ‘‘kāmāvacaro’’tveva vuccati. Svāyaṃ yathā rūpabhavo rūpaṃ, evaṃ uttarapadalopaṃ katvā ‘‘kāmo’’tveva vuccati. Tappaṭibaddho ekeko dhammo imasmiṃ ekādasavidhapadesasaṅkhāte kāme avacaratīti kāmāvacaro. Kiñcāpi hi ettha keci dhammā rūpārūpabhavesupi avacaranti, yathā pana saṅgāme avacaraṇato ‘‘saṅgāmāvacaro’’ti laddhanāmo nāgo nagare carantopi ‘‘saṅgāmāvacaro’’tveva vuccati, thalajalacarā ca pāṇino athale ajale ca ṭhitāpi ‘‘thalacarā jalacarā’’tveva vuccanti, evaṃ te aññattha avacarantāpi kāmāvacarāyevāti veditabbā. Ārammaṇakaraṇavasena vā etesu vuttappakāresu dhammesu kāmo avacaratīti kāmāvacarā. Kāmañcesa rūpārūpāvacaradhammesupi avacarati, yathā pana ‘‘vadatīti vaccho, mahiyaṃ setīti mahiṃso’’ti vutte na yattakā vadanti, mahiyaṃ vā senti, sabbesaṃ taṃ nāmaṃ hoti. Evaṃsampadamidaṃ veditabbaṃ. Ettha sabbe te dhamme ekarāsiṃ katvā vuttabhūmisaddamapekkhitvā kāmāvacarāti itthiliṅgavacanaṃ kataṃ. Rūpāvacarātiādīsu rūpabhavo rūpaṃ, tasmiṃ rūpe avacarantīti rūpāvacarā. Arūpabhavo arūpaṃ, tasmiṃ arūpe avacarantīti arūpāvacarā. Tebhūmakavaṭṭe pariyāpannā antogadhāti pariyāpannā, tasmiṃ na pariyāpannāti apariyāpannā.

关于地位无我知识的辨释中，所谓「地位」是指部份或章节。这里的欲行，是二种欲，一种是烦恼欲，一种是事物欲。烦恼欲是欲望贪爱，事物欲是三界轮回。烦恼欲即贪爱，事物欲则表示为三界轮回。欲有二种流转状态：一者所在地方内流转，是该地方的欲行。该地分为四恶道和人间世间，加上十一种天界之境。比如在某处有众生活动，则亦于许多地带生起活动，因此人们称之为遍处行为；在臆想中，如在城市游走的龙，也称为遍处行为；在陆地、水中行走的众生，也被称为陆行、水行等，虽是不同方向流转，但皆属欲行。由境缘刺激、意乐所生的诸法称为欲行。欲行是指在诸色法及非色法中流转而行，如「说话」等言语行为中，听者虽不听所言句义，但实际发声行为仍称为欲行。这是应知的。在此诸法中，以单一名称称呼，并依地位用名词标示欲行。所谓色行，是指由色法构成，故称色行；非色行，是指由非色组成，故称非色行。三界轮回之中，如内涵指涉，若不包含某因素即为不可包含。

Kāmāvacarādibhūminiddesesu heṭṭhatoti heṭṭhābhāgena. Avīcinirayanti jālānaṃ vā sattānaṃ vā vedanānaṃ vā vīci antaraṃ chiddaṃ ettha natthīti avīci. Sukhasaṅkhāto ayo ettha natthīti nirayo, niratiatthenapi nirayo. Pariyantaṃ karitvāti taṃ avīcisaṅkhātaṃ nirayaṃ antaṃ katvā. Uparitoti uparibhāgena. Paranimmitavasavattī deveti paranimmitesu kāmesu vasaṃ vattanato evaṃladdhavohāre deve. Anto karitvāti anto pakkhipitvā. Yaṃ etasmiṃ antareti ye etasmiṃ okāse. Yanti ca liṅgavacanavipallāso kato. Etthāvacarāti iminā yasmā tasmiṃ antare aññepi caranti kadāci katthaci sambhavato, tasmā tesaṃ asaṅgaṇhanatthaṃ avacarāti vuttaṃ. Tena ye ekasmiṃ antare ogāḷhā hutvā caranti, sabbattha sadā ca sambhavato, adhobhāge ca caranti avīcinirayassa heṭṭhā bhūtūpādāya pavattibhāvena, tesaṃ saṅgaho kato hoti. Te hi ogāḷhā caranti, adhobhāge ca carantīti avacarā. Ettha pariyāpannāti iminā pana yasmā ete etthāvacarā aññatthāpi avacaranti, na pana tattha pariyāpannā honti, tasmā tesaṃ aññatthāpi avacarantānaṃ pariggaho kato hoti.

在欲行等地位辨释中，较低部分称为低界。所谓阿鼻地狱，指被称为无尽苦难之处。若非苦难境，则非地狱。所谓作尽，是指完成此无尽地狱的终结。所谓上界，是指诸天居住之处。所谓进行终结，是指以空间为界所隔开的两端。所谓“在此中”的意义是，因为在此范围之内亦存他处行为，故说为无相聚合的行为。因而一些众生在某一区间彼此纠缠活动，普遍发生于各处，且在低界活动导致阿鼻地狱极苦现起，于是合起来称为在此区域流转活动。此等活动称之为行为。因此所谓「包含」是指尽管这些欲行亦产生于他处欲行，但并非在该处包含，因此他处欲行亦归属其中，不除外。

Idāni te ettha pariyāpanne dhamme rāsisuññatāpaccayabhāvato ceva sabhāvato ca dassento khandhadhātuāyatanātiādimāha. Brahmalokanti paṭhamajjhānabhūmisaṅkhātaṃ brahmaṭṭhānaṃ. Akaniṭṭheti uttamaṭṭhena na kaniṭṭhe. Samāpannassāti samāpattiṃ samāpannassa. Etena kusalajjhānaṃ vuttaṃ. Upapannassāti vipākavasena brahmaloke upapannassa. Etena vipākajjhānaṃ vuttaṃ. Diṭṭhadhammasukhavihārissāti diṭṭheva dhamme paccakkhe attabhāve sukho vihāro diṭṭhadhammasukhavihāro, so assa atthīti diṭṭhadhammasukhavihārī, arahā. Tassa diṭṭhadhammasukhavihārissa. Etena kiriyajjhānaṃ vuttaṃ. Cetasikāti cetasi bhavā cetasikā, cittasampayuttāti attho. Ākāsānañcāyatanūpageti ākāsānañcāyatanasaṅkhātaṃ bhavaṃ upagate. Dutiyapadepi eseva nayo. Maggāti cattāro ariyamaggā. Maggaphalānīti cattāri ariyamaggaphalāni. Asaṅkhatā ca dhātūti paccayehi akatā nibbānadhātu.

现在你们在此教法中，观察到所说的诸法是缘于无所有的根基与自性显现，因此称之为蕴、界、根、处等。所谓梵天世界，是由初禅境界所构成的梵境。所谓最上者，是指最高境界而非最低境界。所谓已成就，指已证得、证到。由此而说聪明禅定。所谓现生者，是指以果报的现象现于梵天界，由此而说禅定的果报。所谓观见法中有乐安住者，是指在所见之法的本质相应离苦得乐的安住，此即观见法乐安住者，即阿拉汉。以此而称此为行为禅定。所谓心法，是指与心相应的心所。所谓依空间无边处之类而生，是指由空间无边处界所构成的界而生。后面第二点也是一样的道理。所谓道，是指四圣道；所谓道果，是指四圣道果。所谓无分别界，是指出离诸缘而成的涅槃境界。

Aparāpi catasso bhūmiyoti ekekacatukkavasena veditabbā. Cattāro satipaṭṭhānāti kāyānupassanāsatipaṭṭhānaṃ vedanānupassanāsatipaṭṭhānaṃ cittānupassanāsatipaṭṭhānaṃ dhammānupassanāsatipaṭṭhānaṃ. Tassattho – patiṭṭhātīti paṭṭhānaṃ, upaṭṭhāti okkanditvā pakkhanditvā pavattatīti attho. Satiyeva paṭṭhānaṃ satipaṭṭhānaṃ. Atha vā saraṇaṭṭhena sati, upaṭṭhānaṭṭhena paṭṭhānaṃ, sati ca sā paṭṭhānañcātipi satipaṭṭhānaṃ. Ārammaṇavasena bahukā tā satiyoti satipaṭṭhānā. Cattāro sammappadhānāti anuppannānaṃ akusalānaṃ anuppādāya sammappadhānaṃ, uppannānaṃ akusalānaṃ pahānāya sammappadhānaṃ, anuppannānaṃ kusalānaṃ uppādāya sammappadhānaṃ, uppannānaṃ kusalānaṃ ṭhitiyā sammappadhānaṃ. Padahanti vāyamanti etenāti padhānaṃ, vīriyassetaṃ nāmaṃ . Sammappadhānanti aviparītappadhānaṃ kāraṇappadhānaṃ upāyappadhānaṃ yonisopadhānaṃ. Ekameva vīriyaṃ kiccavasena catudhā katvā sammappadhānāti vuttaṃ. Cattāro iddhipādāti chandiddhipādo, cittiddhipādo, vīriyiddhipādo, vīmaṃsiddhipādo. Tassattho vuttoyeva. Cattāri jhānānīti vitakkavicārapītisukhacittekaggatāvasena pañcaṅgikaṃ paṭhamajjhānaṃ. Pītisukhacittekaggatāvasena tivaṅgikaṃ dutiyajjhānaṃ, sukhacittakaggatāvasena duvaṅgikaṃ tatiyajjhānaṃ, upekkhācittekaggatāvasena duvaṅgikaṃ catutthajjhānaṃ. Imāni hi aṅgāni ārammaṇūpanijjhānaṭṭhena jhānanti vuccanti. Catasso appamaññāyoti mettā, karuṇā, muditā, upekkhā. Pharaṇaappamāṇavasena appamaññāyo. Etāyo hi ārammaṇavasena appamāṇe vā satte pharanti, ekaṃ sattampi vā anavasesapharaṇavasena pharantīti pharaṇaappamāṇavasena appamaññāyoti vuccanti. Catasso arūpasamāpattiyoti ākāsānañcāyatanasamāpatti, viññāṇañcāyatanasamāpatti, ākiñcaññāyatanasamāpatti, nevasaññānāsaññāyatanasamāpatti. Catasso paṭisambhidā vuttatthā eva.

此外，还有四种境界，每一种均应分别了解。所谓四念处，是指身念处、受念处、心念处、法念处。之所以称为念处，是因为念为立住；所谓看护，是指留守、守护、持续运作的意思。只有念才是立住之处，因此称为四念处。又或以依止为立因，以守护为立处，念就是这立处，因此念处即四念处。因缘不同而有很多念处，因此称四念处。所谓四正勤，是针对未生的恶法不令生起；对已生的恶法令其断除；对未生的善法令其生起；对已生的善法令其增长而久住。所谓努力与勤奋，即刻意用功。所谓正勤，是指不偏不倚的努力、不失失控的努力、依因缘的努力、善巧的努力。以功用的不同计分为四种正勤。所谓四力，是指欲力、心力、精进力、思维力。此已说明过。所谓四禅，是指由初禅的五盖五支合一，第二禅的喜乐心合一，第三禅的乐净心合一，第四禅的舍净心合一所成的四禅。这些禅被称为入相禅定。所谓四无量心，是指慈悲喜舍，由于其无边无量，故称无量心。因无量心涵盖众生，能令其离苦与住乐，故称为无量心。所谓四无色定，是指空无边处、识无边处、无所有处、非想非非想处的禅定。所谓四解脱通，就是此等意思。

Catassopaṭipadāti ‘‘dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā’’ti (dī. ni. 3.311) vuttā catasso paṭipadā. Cattāri ārammaṇānīti parittaṃ parittārammaṇaṃ, parittaṃ appamāṇārammaṇaṃ, appamāṇaṃ parittārammaṇaṃ, appamāṇaṃ appamāṇārammaṇanti (dha. sa. 181 ādayo) vuttāni cattāri ārammaṇāni. Kasiṇādiārammaṇānaṃ avavatthāpetabbato ārammaṇavantāni jhānāni vuttānīti veditabbāni. Cattāro ariyavaṃsāti ariyā vuccanti buddhā ca paccekabuddhā ca tathāgatasāvakā ca, tesaṃ ariyānaṃ vaṃsā tantiyo paveṇiyoti ariyavaṃsā. Ke pana te? Cīvarasantoso piṇḍapātasantoso senāsanasantoso bhāvanārāmatāti ime cattāro. Gilānapaccayasantoso piṇḍapātasantose vutte vuttoyeva hoti. Yo hi piṇḍapāte santuṭṭho, so kathaṃ gilānapaccaye asantuṭṭho bhavissati.

所谓四行，是指“苦行是有断见的，苦行是迅速见的，乐行是有断见的，乐行是迅速见的”，经中曾以此说四行。所谓四根，是指围绕的根源：有限的守护根，无限的守护根，有限的无量根，无限的无量根，各据于经相。应以分析戽钵、正法等作为四根的缘故。所谓四圣族，是称佛、辟支佛、如来及其弟子们为圣族，其族谱为真圣族谱。那什么是此族谱？那是满足衣服整齐、布施满足、座具满足、修习庄严的四种条件。说能够满足于疾病依止与布施依止的缘故也成立。因为满足于布施，怎么会对疾病依止不满足呢？

Cattāri saṅgahavatthūnīti cattāri janasaṅgaṇhanakāraṇāni – dānañca peyyavajjañca atthacariyā ca samānattatā cāti imāni cattāri. Dānanti yathārahaṃ dānaṃ. Peyyavajjanti yathārahaṃ piyavacanaṃ. Atthacariyāti tattha tattha kattabbassa karaṇavasena kattabbākattabbānusāsanavasena ca vuddhikiriyā. Samānattatāti saha mānena samāno, saparimāṇo saparigaṇanoti attho. Samāno parassa attā etenāti samānatto, samānattassa bhāvo samānattatā, ‘‘ayaṃ mayā hīno, ayaṃ mayā sadiso, ayaṃ mayā adhiko’’ti parigaṇetvā tadanurūpena upacaraṇaṃ karaṇanti attho. ‘‘Samānasukhadukkhatā samānattatā’’ti ca vadanti.

所谓四合所，是指四种大众集聚原因：布施、亲近、利益行为、平等。这四者即为集聚的缘由。所谓布施，是合宜的布施；所谓亲近，是合宜的亲切语；所谓利益行为，是指做相应该做的事，依戒律的约束从而增益众生。所谓平等，是彼此心情相当，无多无少，无多无少，无等量之意。称为彼此相称，是指自己认为谁低谁高谁相似，并据此互相接近往来。称此为“同乐苦、同等故”。

Cattāri cakkānīti ettha cakkaṃ nāma dārucakkaṃ, ratanacakkaṃ, dhammacakkaṃ, iriyāpathacakkaṃ, sampatticakkanti pañcavidhaṃ. Tattha ‘‘yaṃ pana taṃ, deva, cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehī’’ti (a. ni. 3.15) idaṃ dārucakkaṃ. ‘‘Cakkaṃ vattayato pariggahetvā’’ti (jā. 1.13.68) idaṃ ratanacakkaṃ. ‘‘Mayā pavattitaṃ cakka’’nti (su. ni. 562) idaṃ dhammacakkaṃ. ‘‘Catucakkaṃ navadvāra’’nti (saṃ. ni. 1.29) idaṃ iriyāpathacakkaṃ. ‘‘Cattārimāni , bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattati. Katamāni cattāri? Patirūpadesavāso, sappurisāvassayo, attasammāpaṇidhi, pubbe ca katapuññatā’’ti (a. ni. 4.31) idaṃ sampatticakkaṃ. Idhāpi etadeva adhippetaṃ. Tattha patirūpadesavāsoti yattha catasso parisā sandissanti, evarūpe anucchavike dese vāso. Sappurisāvassayoti buddhādīnaṃ sappurisānaṃ avassayanaṃ sevanaṃ bhajanaṃ. Attasammāpaṇidhīti attano sammā patiṭṭhāpanaṃ. Sace pubbe assaddhādīhi samannāgato hoti, tāni pahāya saddhādīsu patiṭṭhāpanaṃ. Pubbe ca katapuññatāti pubbe upacitakusalatā. Idameva cettha pamāṇaṃ. Yena hi ñāṇasampayuttacittena kusalakammaṃ kataṃ hoti, tadeva kusalaṃ taṃ purisaṃ patirūpadese upaneti, sappurise bhajāpeti, so eva puggalo attānaṃ sammā ṭhapetīti.

所谓四轮，是指四种轮子：木轮、宝轮、法轮、行路轮，共五类。所谓木轮，是指“那轮，天人啊，六个月停止行转，轮毂未脱落”，这是木轮。所谓宝轮，是指“转动轮子所持之物”，这是宝轮。所谓法轮，是“我转动的轮”，这是法轮。所谓行路轮，是“四轮九门”，这是行路轮。所谓财轮，是最后讲的，是天人及人具备的四轮，称为财轮。所谓财轮，乃指四众会聚之处所，或近似的小聚处。所谓圣人同住处，是指佛及其善友们的居住、侍奉和奉养。所谓自己正确确立，即自己的正确立住。若先前有所信仰，即舍弃先前而建立信仰。先前福德，指之前累积的善行。此即量度标准。由具慧心产生的善行，即是善法在相应场合中流通，使人成为善人，从而令自己正住。

Cattāri dhammapadānīti cattāro dhammakoṭṭhāsā. Katamāni cattāri? Anabhijjhā dhammapadaṃ, abyāpādo dhammapadaṃ, sammāsati dhammapadaṃ, sammāsamādhi dhammapadaṃ. Anabhijjhā dhammapadaṃ nāma alobho vā anabhijjhāvasena adhigatajjhānavipassanāmaggaphalanibbānāni vā. Abyāpādo dhammapadaṃ nāma akopo vā mettāsīsena adhigatajjhānādīni vā. Sammāsati dhammapadaṃ nāma sūpaṭṭhitassati vā satisīsena adhigatajjhānādīni vā. Sammāsamādhi dhammapadaṃ nāma aṭṭhasamāpatti vā aṭṭhasamāpattisīsena adhigatajjhānādīni vā. Dasaasubhavasena vā adhigatajjhānādīni anabhijjhā dhammapadaṃ, catubrahmavihāravasena adhigatāni abyāpādo dhammapadaṃ, dasānussatiāhārepaṭikūlasaññāvasena adhigatāni sammāsati dhammapadaṃ, dasakasiṇaānāpānavasena adhigatāni sammāsamādhi dhammapadanti. Imā catasso bhūmiyoti ekekaṃ catukkavaseneva yojetabbaṃ.

所谓四法支，是指四部法集合。那么这四部法是什么？分别是无贪污法支、无嗔恚法支、正念法支、正定法支。无贪污法支，是指无贪心或无贪污之禅定与慧见果。无嗔恚法支，是指无瞋恚或慈心随慧见得禅定与慧见果。正念法支，是指善正定或由念慧见状态修得的禅定与慧见果。正定法支，是指八种禅定及其以正定慧见果修得的禅定果。由十种如意境界所成的禅定果便是无贪污法支；由四梵行所成的禅定果便是无嗔恚法支；由十种念诵净食所成的不喜欢惑相的禅定果便是正念法支；由十种遍具光明的入出息禅定果便是正定法支。此四部法支，当以四个小组分别组织而成。

Bhūminānattañāṇaniddesavaṇṇanā niṭṭhitā. · 地种种智论释已毕。

19. Dhammanānattañāṇaniddesavaṇṇanā

十九、法无我智的指示解说

§73

73. Dhammanānattañāṇaniddese kammapatheti kammāni ca tāni pathā ca apāyagamanāyāti kammapathā, te kammapathe. Dasa kusalakammapathā nāma pāṇātipātā adinnādānā kāmesumicchācārā veramaṇīti tīṇi kāyasucaritāni, musāvādā pisuṇāya vācāya pharusāya vācāya samphappalāpā veramaṇīti cattāri vacīsucaritāni, anabhijjhā abyāpādo sammādiṭṭhīti tīṇi manosucaritāni. Dasa akusalakammapathā nāma pāṇātipāto adinnādānaṃ kāmesumicchācāroti tīṇi kāyaduccaritāni, musāvādo pisuṇā vācā pharusā vācā samphappalāpoti cattāri vacīduccaritāni, abhijjhā byāpādo micchādiṭṭhīti tīṇi manoduccaritāni. Kusalākusalāpi ca paṭisandhijanakāyeva kammapathāti vuttā, vuttāvasesā paṭisandhijanane anekanti kattā kammapathāti na vuttā. Oḷārikakusalākusalagahaṇeneva sesakusalākusalāpi gahitāti veditabbā. Rūpanti bhūtopādāyabhedato aṭṭhavīsatividhaṃ rūpaṃ. Vipākanti kāmāvacarakusalavipākānaṃ soḷasannaṃ, akusalavipākānaṃ sattannañca vasena tevīsatividhaṃ vipākaṃ. Kiriyanti tiṇṇamahetukakiriyānaṃ, aṭṭhannaṃ sahetukakiriyānañca vasena ekādasavidhaṃ kāmāvacarakiriyaṃ. Vipākābhāvato kiriyāmattāti kiriyā. Ettāvatā kāmāvacarameva rūpābyākatavipākābyākatakiriyābyākatavasena vuttaṃ.

第七十三、不净法无我智之指示谓：『所谓业道即业及其道路，亦谓通往恶趣的业之道路。业道即如此。十种善业路径名曰：身行纯净的三种，即不杀生、不偷盗、不邪淫之戒；口业纯净的四种，即断除妄言、两舌、恶语及杂秽语；意业纯净的三种，即无贪、无嗔、正见。十种不善业路径名曰：身行不净的三种，即杀生、偷盗、邪淫；口业不净的四种，即妄言、两舌、恶语、杂秽语；意业不净的三种，即贪、嗔、邪见。善恶皆为再生之因缘业道，故称业道。文末有言：再生因果虽已述但多种业道之共作不复详言。以稻谷杂陈善恶相比，较之亦理解善恶杂陈之业道亦列属业道。色为色界所生之二十八种色法。果报者谓欲界净业果报十六种，非净业果报十七种，共三十七种果报。业行谓三种因缘业行，一切三十一种随因缘业行。无果报参差者，业行之量。既止业行者即谓业行。至此，唯欲界生活之色、非色果报及业行述说。

Idhaṭṭhassāti imasmiṃ loke ṭhitassa. Yebhuyyena manussaloke jhānabhāvanāsabbhāvato manussalokavasena vuttaṃ, jhānāni pana kadāci karahaci devalokepi labbhanti, rūpībrahmalokepi tatrūpapattikaheṭṭhūpapattikauparūpapattikānaṃ vasena labbhanti. Suddhāvāse pana arūpāvacare ca heṭṭhūpapattikā natthi. Rūpārūpāvacaresu abhāvitajjhānā heṭṭhā nibbattamānā kāmāvacarasugatiyaṃyeva nibbattanti, na duggatiyaṃ. Tatrūpapannassāti vipākavasena brahmaloke upapannassa paṭisandhibhavaṅgacutivasena vattamānāni cattāri vipākajjhānāni. Rūpārūpāvacarajjhānasamāpattīsu kiriyābyākatāni na vuttāni. Kiñcāpi na vuttāni, atha kho kusalehi samānapavattittā kusalesu vuttesu vuttāneva hontīti veditabbāni. Yathā paṭṭhāne ‘‘kusalākusale niruddhe vipāko tadārammaṇatā uppajjatī’’ti (paṭṭhā. 1.1.406, 409) kusalajavanaggahaṇeneva kiriyajavanaṃ saṅgahitaṃ, evamidhāpi daṭṭhabbaṃ. Sāmaññaphalānīti cattāri sāmaññaphalāni. Etena lokuttaravipākābyākataṃ vuttaṃ. Nibbānanti nibbānābyākataṃ.

“于此世间”意谓立世间，即众生之所在。大多数人界以禅修习未必完整，乃以人为界而言。禅有时得到，天界及色界梵天界亦有禅得，因其色相变化有别。无色界无色果报，无下界果报。色界或无色界禅未具足者，假设如欲界安乐可至涅槃，不堕恶趣。而成色界果报者，谓四种果报禅。色界及无色界禅得中，未述业道之差别。再者，业与禅有关，善业同理果报亦同理，应知此理。正如注中云：“善恶受制于果报界限，则果报随之变化”，善业聚集为善果，业之影响集；此亦如是，理应体会。所谓四果指四种共有果报，此义含超越世界果报。涅槃谓断尽果报。

Pāmojjamūlakāti pāmojjaṃ mūlaṃ ādi etesanti pāmojjamūlakā, pāmojjādikāti attho. Pāmojjena hi samāgatāneva honti. Aniccato manasikaroto pāmojjaṃ jāyatīti ettha yonisomanasikarotoyeva pāmojjaṃ jāyati, na ayonisomanasikaroto. Ayonisomanasikaroto kusaluppattiyeva natthi, pageva vipassanā. Kasmā sarūpena vuttanti ce? Pāmojjassa balavabhāvadassanatthaṃ. Pāmojje hi asati pantesu ca senāsanesu adhikusalesu ca dhammesu arati ukkaṇṭhitā uppajjati. Evaṃ sati bhāvanāyeva ukkamati. Pāmojje pana sati aratiabhāvato bhāvanāpāripūriṃ gacchati. Yonisomanasikārassa pana mūlabhāvena bhāvanāya bahūpakārattaṃ dassetuṃ upari navakaṃ vakkhati.

由喜悦根基而生，此谓由喜悦为本根者。喜悦之意。喜悦若集聚必然生起。因虑无常而生喜悦，故此喜乐产生，非逆理之喜乐。逆理之喜乐无生善业，唯观。何以如此说？为显喜悦力之强大。喜悦无时在心无厌离种子、善意渐生。观修虽无乐而培育喜悦时，喜悦生。喜悦因念厌离故，修习始得圆满。有逆理之念根为根基，修习多种利益，后文九句论述。

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

“无论何处，若正念于五蕴之生灭觉知，

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 374) –

便得欢喜与喜悦，觉知不死之境。”（《法句经》374偈）——

Vacanato vipassakassa vipassanāpaccayā pāmojjaṃ uppajjati. Idha pana kalāpasammasanapaccayā pāmojjaṃ gahetabbaṃ. Pamuditassa bhāvo pāmojjaṃ, dubbalā pīti. Ādikammatthe pa-kāro daṭṭhabbo. Pamuditassāti tena pāmojjena pamuditassa tuṭṭhassa. Pamoditassātipi pāṭho. Soyevattho. Pītīti balavapīti. Pītimanassāti pītiyuttamanassa. Yuttasaddassa lopo daṭṭhabbo yathā assarathoti . Kāyoti nāmakāyo, rūpakāyena saha vā. Passambhatīti vūpasantadaratho hoti. Passaddhakāyoti ubhayapassaddhiyogena nibbutakāyo. Sukhaṃ vedetīti cetasikaṃ sukhaṃ vindati, kāyikasukhena saha vā. Sukhinoti sukhasamaṅgissa. Cittaṃ samādhiyatīti cittaṃ samaṃ ādhiyati, ekaggaṃ hoti. Samāhite citteti bhāvenabhāvalakkhaṇatthe bhummavacanaṃ. Cittasamāhitabhāvena hi yathābhūtajānanaṃ lakkhīyati. Yathābhūtaṃ pajānātīti udayabbayañāṇādivasena saṅkhāraṃ yathāsabhāvaṃ jānāti. Passatīti taṃyeva cakkhunā diṭṭhaṃ viya phuṭaṃ katvā paññācakkhunā passati. Nibbindatīti navavidhavipassanāñāṇayogena saṅkhāresu ukkaṇṭhati. Nibbindaṃ virajjatīti taṃ vipassanaṃ sikhaṃ pāpento maggañāṇayogena saṅkhārehi viratto hoti. Virāgā vimuccatīti virāgasaṅkhātamaggahetu phalavimuttiyā nibbāne adhimokkhena vimuccati. Kesuci pana potthakesu imasmiṃ vāre ‘‘samāhitena cittena idaṃ dukkhanti yathābhūtaṃ pajānātī’’tiādi saccanayo likhito, sopi ca kesuci potthakesu ‘‘idaṃ dukkhanti yoniso manasi karotī’’tiādinā nayena likhito. Vāradvayepi byañjanatoyeva viseso, na atthato. ‘‘Nibbindaṃ virajjatī’’ti hi maggañāṇassa vuttattā maggañāṇe ca siddhe catusaccābhisamayakiccaṃ siddhameva hoti. Tasmā catusaccanayena vuttavāropi iminā vārena atthato avisiṭṭhoyeva.

由于观者的观照作用，观照的条件产生喜悦；这里当依赖集聚完整的条件生起喜悦。欢喜者的情态是喜悦，虚弱者的是喜乐。须观察初步功用。所谓欢喜者，是指以此喜悦者的满足为所缘；欢悦者也是一种行为。欢喜即是强盛的喜悦。所谓喜乐心者，是指具足喜悦的心。应断除“喜”这一名称的附加，如同“家”这个词，有名为身体及其组成。平静者乃是具有安住的心意。称为心体平静者，谓由双重平静结合成的涅槃心体。感受快乐的身心均得满足。所谓快乐者，即身心皆同悦。心能够专注，称为心住，谓心专一集中。专注心（samāhitacitta）乃指内涵状态所表之根本范畴的地位称谓。具专注心者，如实知见显现。所谓如实知，乃以见地智具足，能够依缘如实了解诸行之本性。所谓见者，即以同一眼识，犹如已见之实条般，分别观察以慧眼观照。倦厌者，依赖新生的九种观照智念，于诸行中起憎厌。憎厌消散者，即弃除此观照禅枝，依靠道知智得离欲行六识之烦恼。离欲解脱者，即由离欲所生六识能得解脱，依赖涅槃之究竟闭锁斩断。然佛典中此处及其他书中云：“专注之心，以此缘起，知苦如实观照”，诸真理说明书中亦有记载，其中亦记载：“以慧根观察苦厌”，二段文义虽有次序差别，实无实质区别。所谓“憎厌消散”，乃道知智的表现，在道知智得成时，四圣谛之功课圆满成就。故依据四圣谛论述，虽然此处次序稍有差异，实质义理无他。

§74

74. Idāni aniccatotiādīhi ārammaṇassa avisesetvā vuttattā ārammaṇaṃ visesento rūpaṃ aniccato manasi karotītiādimāha. Yonisomanasikāramūlakāti yonisomanasikāro mūlaṃ patiṭṭhā etesanti yonisomanasikāramūlakā. Yonisomanasikāraṃ muñcitvāyeva hi pāmojjādayo nava na honti. Samāhitena cittenāti kāraṇabhūtena cittena. Yathābhūtaṃ pajānātīti paññāya pajānāti. ‘‘Idaṃ dukkhanti yoniso manasi karotī’’ti vuccamāne anussavavasena pubbabhāgasaccānubodhopi saṅgayhati. Yonisomanasikāroti ca upāyena manasikāro.

现在说由无常及诸法等缘起所起分别，断除诸性质后所言的色无常等诸法色，即是破除诸法无常的观念。这是基于正思惟缘起根本，谓根本是由正思惟而立。舍弃正思惟诸法，诸欢喜等九种烦恼即不复生起。所谓专注之心，乃依原因而专注之心。所谓如实知，谓以般若智慧知之。谓“苦如实观照于心”，是根据经文回忆，合于前面诸真理的理解。所谓正思惟者，是指方法上的心意思维。

Dhātunānattaṃpaṭicca uppajjati phassanānattanti cakkhādidhātunānattaṃ paṭicca cakkhusamphassādinānattaṃ uppajjatīti attho. Phassanānattaṃ paṭiccāti cakkhusamphassādinānattaṃ paṭicca. Vedanānānattanti cakkhusamphassajādivedanānānattaṃ . Saññānānattanti kāmasaññādinānattaṃ. Saṅkappanānattanti kāmasaṅkappādinānattaṃ. Chandanānattanti saṅkappanānattatāya rūpe chando sadde chandoti evaṃ chandanānattaṃ uppajjati. Pariḷāhanānattanti chandanānattatāya rūpapariḷāho saddapariḷāhoti evaṃ pariḷāhanānattaṃ uppajjati. Pariyesanānānattanti pariḷāhanānattatāya rūpapariyesanādinānattaṃ uppajjati. Lābhanānattanti pariyesanānānattatāya rūpapaṭilābhādinānattaṃ uppajjatīti.

谓依诸元素不同而起，触不同亦如是。所谓触不同，是依诸根触等不同而起。所谓受不同，谓依诸触所生之受不同。所谓想不同，是以欲爱之分别想为本。所谓思维不同，是以欲爱思维为本。所谓欢喜不同，则因思维不同之故，产生色、音、香等欢喜。所谓厌恶不同，是由思维不同之故，产生对色、声等的厌恶。所谓寻觅不同，是由厌恶不同故而生，谓对色等的探求。所谓获得不同，是由寻觅不同故而生，谓对色等的拥有。

Dhammanānattañāṇaniddesavaṇṇanā niṭṭhitā. · 法种种智论释已毕。

20-24. Ñāṇapañcakaniddesavaṇṇanā

20-24. 五种智慧指示的辨析说明

§75

75. Ñāṇapañcakaniddese tesaṃ pañcannaṃ ñāṇānaṃ anupubbasambandhasabbhāvato ekatova pucchāvissajjanāni katāni. Abhiññātā hontīti dhammasabhāvalakkhaṇajānanavasena suṭṭhu ñātā honti. Ñātā hontīti ñātapariññāvasena sabhāvato ñātattā ñātā nāma honti. Yena ñāṇena te dhammā ñātā honti, taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññāti sambandho. Imināva nayena sesañāṇānipi yojetabbāni. Pariññātā hontīti sāmaññalakkhaṇavasena samantato ñātā honti. Tīritā hontīti tīraṇapariññāvasena aniccādito upaparikkhitā samāpitā nāma honti. Pahīnā hontīti aniccānupassanādinā ñāṇena niccasaññādayo bhaṅgānupassanato paṭṭhāya pahīnā honti. Pariccattā hontīti pahānavaseneva chaḍḍitā nāma honti. Bhāvitā hontīti vaḍḍhitā paribhāvitā ca honti. Ekarasā hontīti sakiccasādhanapaṭipakkhapahānena ekakiccā honti, paccanīkato vā vimuttivasena vimuttirasena ekarasā honti. Sacchikatā hontīti paṭilābhavasena phaladhammo paṭivedhavasena nibbānadhammoti paccakkhakatā honti. Phassitā hontīti paṭilābhaphusanena paṭivedhaphusanena ca phassitā anubhūtā honti. Imāni pañca ñāṇāni heṭṭhā sutamayañāṇavasena vuttāni, idha sakiccasādhanavasena.

75. 关于五种智慧指示，对这五种智慧自始至终具备连续关联性，故对其反复发问与回答皆已成立。所谓达者，是指能如实觉知诸法本质；熟知者，是指对本质的深入了知，故称为熟知者。以该智慧所熟知者，谓与智慧的关系，即知、觉、理解三者相联结。依此方法，余余智慧亦当相继连接。所谓了知者，是以共相标识而全面了悟。所谓超越者，是指以超越的通达，彻底了解无常诸法相。所谓舍弃者，因无常观照等智慧，能了悟无常的常见，依此观见已破，乃名为舍弃。所谓环绕者，意指舍弃之后称为舍断。所谓培育者，谓持续增长不断增加。所谓一致者，是说通过依教修行的舍弃，一心专一；或因解脱而获自由，皆称为一致。所谓现实者，是指由于得道及觉悟，能体验涅槃之法，故谓完全实现。所谓感受者，是以获得体验的身心称之。以上五种智慧，乃以入门智慧为根基，根据教法修学完成。

Ñāṇapañcakaniddesavaṇṇanā niṭṭhitā. · 五智论释已毕。

25-28. Paṭisambhidāñāṇaniddesavaṇṇanā

25-28. 分别智慧指示的辨析说明

§76

76. Paṭisambhidāñāṇaniddese yasmā dhamme avutte tassa kiccaṃ na sakkā vattuṃ, tasmā uddiṭṭhānaṃ paṭipāṭiṃ anādiyitvā paṭhamaṃ dhammā niddiṭṭhā. Dhammādīnaṃ atthā vuttāyeva. Saddhindriyaṃ dhammotiādīhi dhammasaddapariyāpanne dhamme vatvā nānattasaddassa atthaṃ dassento añño saddhindriyaṃ dhammotiādimāha. ‘‘Añño dhammo’’ti hi vutte dhammānaṃ nānattaṃ dassitaṃ hoti. Paṭividitāti abhimukhabhāvena viditā pākaṭā nāma honti. Tena paṭisambhidāpadassa attho vutto. Adhimokkhaṭṭho atthotiādīhi tesaṃ saddhādīnaṃ adhimuccanādikiccaṃ attho nāmāti dasseti. Sandassetunti paraṃ ñāpetukāmassa paraṃ sandassetuṃ. Parassa pana vacanaṃ suṇantassāpi labbhatiyeva. Byañjananiruttābhilāpāti nāmabyañjanaṃ nāmanirutti nāmābhilāpo. Nāmañhi atthaṃ byañjayatīti byañjanaṃ, ‘‘saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā saṅkhārāti vuccantī’’ti (saṃ. ni. 3.79) evaṃ niddhāretvā sahetukaṃ katvā vuccamānattā nirutti, abhilapīyati etena atthoti abhilāpoti vuccati.

76. 在解析智慧的说明中，因为法尚未被阐明，则其职责不得被说明，因此未遵循所阐示之道理，先以法之义理为最初所现显。若论法等诸义理，谓依法音等诸法音组成之法，说明诸义理以区别不同音义者，谓他者谓“法”，即诸法义理之差别获显。所谓“他法”，是言已显诸法不同义理。所谓“了知”，是指面向了解，显现明显之意。故此处说明解析智慧名义之意。依其纲领前后之义，说明信心等的解除束缚之职责，即告诉他者、向他者传示之意。虽他人听闻言说，亦可获得此义。所谓言义音声之传表达，是指名称与其音义的表达。名称涵盖义理，意在表达义理，如《相应部》中说：“婴儿因造作而成，故称行为”，由此引出义理，再由名称表达发言，称为语言表达行为，以此说明义理，称为言说。

Nāmañca nāmetaṃ catubbidhaṃ – sāmaññanāmaṃ, guṇanāmaṃ, kittimanāmaṃ, opapātikanāmanti. Tattha paṭhamakappikesu mahājanena sammannitvā ṭhapitattā ‘‘mahāsammato’’ti rañño nāmaṃ sāmaññanāmaṃ. Yaṃ sandhāya vuttaṃ ‘‘mahājanasammatoti kho, vāseṭṭha, ‘mahāsammato mahāsammato’tveva paṭhamaṃ akkharaṃ upanibbatta’’nti (dī. ni. 3.131). ‘‘Dhammakathiko paṃsukūliko vinayadharo tipiṭakadharo saddho sato’’ti evarūpaṃ guṇato āgatanāmaṃ guṇanāmaṃ. ‘‘Bhagavā arahaṃ sammāsambuddho’’tiādīnipi tathāgatassa anekāni nāmasatāni guṇanāmāneva. Tena vuttaṃ –

名称及名号有四种：一般名称、品德名称、称誉名称、出世名称。其中首先在世俗施主中被敬重并确立者称为大认可，即为王者的通称。譬如说“广大认可的是广大认可”，此句中的首字便是由此而来（引自《长部尼迦叶经》）。如讲法者、著粗布衣者、持律者、藏三藏者、信顺具足者等，此类因品德而来者为品德名。又如“世尊阿拉汉正自觉者”等诸多称号皆属品德名。有言：“无量无边之名，皆依其德而得尊荣”，

‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino;

“无量无边诸名号，具足威德大圣者；

Guṇehi nāmamuddheyyaṃ, api nāmasahassato’’ti.

以德为名优胜者，即便成千千万也不胜数。”

Yaṃ pana jātassa kumārakassa nāmaggahaṇadivase dakkhiṇeyyānaṃ sakkāraṃ katvā samīpe ṭhitā ñātakā kappetvā pakappetvā ‘‘ayaṃ asuko nāmā’’ti nāmaṃ karonti, idaṃ kittimanāmaṃ. Yā pana purimapaññatti aparapaññattiyaṃ patati, purimavohāro pacchimavohāre patati. Seyyathidaṃ, purimakappepi cando candoyeva nāma, etarahipi candoyeva. Atīte sūriyo, samuddo, pathavī, pabbato pabbatoyeva nāma, etarahipi pabbatoyevāti, idaṃ opapātikanāmaṃ. Idaṃ catubbidhampi nāmaṃ ekaṃ nāmameva hoti , taṃ lokasaṅketamattasiddhaṃ paramatthato avijjamānaṃ. Aññe pana ‘‘nāmaṃ nāma atthajotako saddo’’ti vadanti. Balabojjhaṅgamaggaṅgānaṃ vuttanayānusāreneva attho veditabbo.

又如孩童生日时，南方亲属至邻近处欢聚，戏称“此乃疾病之名”，此为称誉名。若前后句相承，前方说法联系后方，譬如前世时日称为“月”，后世亦称“月”；过去的太阳、大海、大地、山岳亦同称以“山岳”等名称，此类即为出世名称。此四种名称，实为一名称，世俗因缘成就之，究竟实性上尚未知晓。另有人云：“名称乃照明意义之音”，依力觉支修行法中要领应当如是领会。

Paṭisambhidāñāṇaniddesavaṇṇanā niṭṭhitā. · 无碍解智论释已毕。

29-31. Ñāṇattayaniddesavaṇṇanā

第二十九至三十一节　三智解说之注释

§78

78. Ñāṇattayaniddese nimittanti saṅkhāranimittaṃ. Animitteti saṅkhāranimittapaṭipakkhe nibbāne. Adhimuttattāti tanninnabhāvena cittassa vissaṭṭhattā. Phussa phussa vayaṃ passatīti saṅkhāranimittaṃ ñāṇena phusitvā phusitvā tassa bhaṅgaṃ vipassanāñāṇeneva passati. Etena bhaṅgānupassanā siddhā. Sā aniccānupassanaṃ sādheti, aniccassa dukkhattā sā dukkhānupassanaṃ, dukkhassa anattattā sā anattānupassananti evamettha tisso anupassanā vuttā honti. Animitto vihāroti nimittaṃ bhayato diṭṭhattā so vipassanattayavihāro animittavihāro nāma hoti. Paṇidhinti taṇhaṃ. Appaṇihiteti taṇhāpaṭipakkhe nibbāne. Abhinivesanti attābhinivesaṃ. Suññateti attavirahite nibbāne. Suññatoti suññaṃyeva suññato. Pavattaṃ ajjhupekkhitvāti vipākappavattaṃ saṅkhārupekkhāya ajjhupekkhitvā. Sugatisaṅkhātavipākappavattābhinandino hi sattā. Ayaṃ pana phalasamāpattiṃ samāpajjitukāmo taṃ pavattaṃ, sabbañca saṅkhāragataṃ aniccādito passitvā ajjhupekkhatiyeva. Evañhi diṭṭhe phalasamāpattiṃ samāpajjituṃ sakkoti, na aññathā. Āvajjitvāti āvajjanena āvajjitvā. Samāpajjatīti phalasamāpattiṃ paṭipajjati. Animittā samāpattīti nimittaṃ bhayato disvā samāpannattā animittā samāpatti nāma. Animittavihārasamāpattīti vipassanāvihāravasena ca phalasamāpattivasena ca tadubhayaṃ nāma hoti.

第七十八章关于智慧果位的解释中，所谓“相”者，是指诸行的相。无相者，是与诸行相相对的涅槃。所谓超越者，是指心离相后的广大宁静。所谓每每观察者，谓以智慧触及诸行的相，觉知其破坏，正是以正见智慧观察其破坏的本质。由此，破坏观察乃成就。此观察三法相：无常观能令成，无常之苦能成苦观，苦之无我能成无我观，故此处所说三种“观察”名之。所谓无相行者，谓因惧怕相而见为无相者，此种观察名为无相行。所谓“贪”意即渴爱；“小灭”即涅槃与渴爱相对；“执着”即我执；“空”指无我境界的涅槃；空者即一切皆空。所谓“观察流转者”，是指以观察诸行流转果报之心，等于对诸行流转平等观心。诸天善于庆羡此观察流转之果。修此果位者，由观察诸行皆无常等法，莫非其他，唯以无忧平等心观察，乃殊胜成就。所谓“依靠”即生起依止；“修行到达果位”即证得果位。所谓无相果位，即见无相而成就，谓无相果位。所谓无相行果位，即从正见观行无相与果位，乃双重含义。

§79

79. Idāni saṅkhāranimittameva vibhajitvā dassento rūpanimittantiādimāha. Jarāmaraṇaggahaṇe vattabbaṃ pubbe vuttameva. ‘‘Añño animittavihāro’’tiādīhi vutteyeva nigametvā dasseti. Saṅkhepena vihāraṭṭhe ñāṇaṃ nāma phalasamāpattiyā pubbabhāge saṅkhārupekkhāñāṇe ṭhitassa vipassanāvihāranānatte ñāṇaṃ samāpattaṭṭhe ñāṇaṃ nāma phalasamāpattinānatte ñāṇaṃ. Vihārasamāpattaṭṭhe ñāṇaṃ nāma tadubhayanānatte ñāṇaṃ. Vipassanāvihāreneva vītināmetukāmo vipassanāvihārameva pavatteti, phalasamāpattivihāreneva vītināmetukāmo vipassanāpaṭipāṭiyā ussakkitvā phalasamāpattivihārameva pavatteti, tadubhayena vītināmetukāmo tadubhayaṃ pavatteti. Evaṃ puggalādhippāyavasena tividhaṃ jātaṃ. Sesamettha vattabbaṃ saṅkhārupekkhāñāṇavaṇṇanāyaṃ vuttameva.

第七十九章至今为止仅以诸行相为划分，而今说明色等诸法相。衰老死的概念应依先前所讲。复述“另一种无相行”等相似语句为结，为分说。简略中，“行住”时段的智慧称为果位，前半为诸行平等观智慧所依，后半成就涅槃智慧。住处终结时的智慧是果位智慧。住处终结时的智慧即双重智慧。仅就正见行内想说明欲除名时，称为正见行；若欲除名的是果位行，称为果位行；若二者皆欲除名，即称双重行。由此，以个人体智分类，形成三种行。此处应当理解的乃是诸行平等观智慧的阐释。

Ñāṇattayaniddesavaṇṇanā niṭṭhitā. · 三智论释已毕。

32. Ānantarikasamādhiñāṇaniddesavaṇṇanā

第三十二节连续禅定智慧的说明与阐释

§80

80. Ānantarikasamādhiñāṇaniddese nekkhammavasenātiādīsu nekkhammaabyāpādaālokasaññāavikkhepadhammavavatthānañāṇapāmojjāni sukkhavipassakassa upacārajjhānasampayuttā tassa tassa kilesassa vipakkhabhūtā satta dhammā ekacittasampayuttā eva. Cittassa ekaggatā avikkhepoti ekaggassa bhāvo ekaggatā, nānārammaṇe na vikkhipati tena cittanti avikkhepo, cittassa ekaggatāsaṅkhāto avikkhepoti attho. Samādhīti ekārammaṇe samaṃ ādhīyati tena cittanti samādhi nāmāti attho. Tassa samādhissa vasenāti upacārasamādhināpi samāhitacittassa yathābhūtāvabodhato vuttappakārassa samādhissa vasena. Uppajjati ñāṇanti maggañāṇaṃ yathākkamena uppajjati. Khīyantīti samucchedavasena khīyanti. Itīti vuttappakārassa atthassa nigamanaṃ. Paṭhamaṃ samathoti pubbabhāge samādhi hoti. Pacchā ñāṇanti aparabhāge maggakkhaṇe ñāṇaṃ hoti.

第八十章连续禅定智慧的说明中，所谓无挂无染、无散乱而明朗不昧的心所现象，是清净内观者的辅助禅定。此般禅定与心的七法成一心相续无冲扰，谓心专定不散乱。专定指心聚一境不分心，若分散即非心。谓心称为无染乱上，则此即无散乱。禅定意指一境专注，因专注而成就心者即禅定。禅定中的住相，是指由辅助禅定与真实清醒分别所确认的专注心境。所谓生起智慧，即成就道分阶段的智慧。所谓消灭乃断尽，依此法成立。先说前半段谓止，后说后半段谓慧。

Kāmāsavoti pañcakāmaguṇikarāgo. Bhavāsavoti rūpārūpabhavesu chandarāgo jhānanikanti sassatadiṭṭhisahajāto rāgo bhavavasena patthanā. Diṭṭhāsavoti dvāsaṭṭhi diṭṭhiyo. Avijjāsavoti dukkhādīsu aṭṭhasu ṭhānesu aññāṇaṃ. Bhummavacanena okāsapucchaṃ katvā ‘‘sotāpattimaggenā’’tiādinā āsavakkhayakarena maggena āsavakkhayaṃ dassetvā ‘‘etthā’’ti okāsavissajjanaṃ kataṃ, maggakkhaṇeti vuttaṃ hoti. Anavasesoti natthi etassa avasesoti anavaseso. Apāyagamanīyoti nirayatiracchānayonipettivisayāsurakāyā cattāro sukhasaṅkhātā ayā apetattā apāyā, yassa saṃvijjati , taṃ puggalaṃ apāye gametīti apāyagamanīyo. Āsavakkhayakathā dubhatovuṭṭhānakathāyaṃ vuttā.

所谓欲结，即五欲染污之根；有结者，谓于色非色界生起的渴爱。于禅定生起的永恒见亦属爱，用此有生之根作念头。见结者有二十六种见。无明结，谓无明及其相关种类八处的无知。总结用极简问答方式，以“入流果道”等描述断除烦恼之道，显示断结，谓此法中断结。无剩余者，谓其余无余。所谓应堕地者，即地狱魔罗所生恶趣。此恶趣有四，为身业造作，若造作即堕此恶趣。断结论述乃终极烦恼断除。

Avikkhepavasenāti pavattamānassa samādhissa upanissayabhūtasamādhivasena. Pathavīkasiṇavasenātiādīsu dasa kasiṇāni tadārammaṇikaappanāsamādhivasena vuttāni, buddhānussatiādayo maraṇassati upasamānussati ca upacārajjhānavasena vuttā, ānāpānassati kāyagatāsati ca appanāsamādhivasena vuttā, dasa asubhā paṭhamajjhānavasena vuttā.

所谓无散乱，是指当下发生的心定，由依止于禅定所成者。所谓地界光境禅定，是指十种光境禅定为法相安住之专注；如诵佛号及观死亡等属于辅助禅定；入出息念及身念定属于专注禅定；十种不净观为第一梵禅定。

Buddhaṃ ārabbha uppannā anussati buddhānussati. ‘‘Itipi so bhagavā araha’’ntiādibuddhaguṇārammaṇāya (ma. ni. 1.74; a. ni. 3.71; 9.27) satiyā etaṃ adhivacanaṃ, tassā buddhānussatiyā vasena. Tathā dhammaṃ ārabbha uppannā anussati dhammānussati. ‘‘Svākkhāto bhagavatā dhammo’’tiādidhammaguṇārammaṇāya satiyā etaṃ adhivacanaṃ. Saṅghaṃ ārabbha uppannā anussati saṅghānussati. ‘‘Suppaṭipanno bhagavato sāvakasaṅgho’’tiādisaṅghaguṇārammaṇāya satiyā etaṃ adhivacanaṃ. Sīlaṃ ārabbha uppannā anussati sīlānussati. Attano akhaṇḍatādisīlaguṇārammaṇāya satiyā etaṃ adhivacanaṃ. Cāgaṃ ārabbha uppannā anussati cāgānussati. Attano muttacāgatādicāgaguṇārammaṇāya satiyā etaṃ adhivacanaṃ. Devatā ārabbha uppannā anussati devatānussati. Devatā sakkhiṭṭhāne ṭhapetvā attano saddhādiguṇārammaṇāya satiyā etaṃ adhivacanaṃ. Ānāpāne ārabbha uppannā sati ānāpānassati. Ānāpānanimittārammaṇāya satiyā etaṃ adhivacanaṃ. Maraṇaṃ ārabbha uppannā sati maraṇassati. Ekabhavapariyāpannajīvitindriyupacchedasaṅkhātamaraṇārammaṇāya satiyā etaṃ adhivacanaṃ. Kucchitānaṃ kesādīnaṃ paṭikūlānaṃ āyattā ākarattā kāyotisaṅkhāte sarīre gatā pavattā, tādisaṃ vā kāyaṃ gatā sati kāyagatāsati. ‘‘Kāyagatasatī’’ti vattabbe rassaṃ akatvā ‘‘kāyagatāsatī’’ti vuttā. Tatheva idhāpi kāyagatāsativasenāti vuttaṃ. Kesādikesu kāyakoṭṭhāsesu paṭikūlanimittārammaṇāya satiyā etaṃ adhivacanaṃ. Upasamaṃ ārabbha uppannā anussati upasamānussati. Sabbadukkhūpasamārammaṇāya satiyā etaṃ adhivacanaṃ. Dasa asubhā heṭṭhā vuttatthā.

念佛是由念及起始，称为念佛。所谓佛陀念者，是因念及以“世尊者，阿拉汉”等佛陀的德行相貌所生起（《中部》1章74节、《增支部》3章71节、9章27节）。持此正念谓之念佛。同理，念法由念及起始，称为念法。即因念及“此法为世尊所演说”等法的德行相貌而生起此念。念僧也是由念及起始，称为念僧。因念及“行持正直的世尊弟子僧团”等僧的德行相貌而生此念。念戒由念及起始，称为念戒。因念及自身戒律完整不坏等戒的德行相貌而生此念。念施由念及起始，称为念施。因念及自身放下所有施舍等施的德行相貌而生此念。念天由念及起始，称为念天。因念及护持自己信心等天人的德行相貌而生此念。念入息由念及起始，是念入息。因念及入息出息的缘起相貌而生此念。念死由念及起始，是念死。因念及一有存在生命机能断绝等所缘死亡的相貌而生此念。念身体的肮脏毛发等不净、非理想，依身体聚集皆归入身体现象而起，是为身体念。虽初说为“身念”，但说辞已改称“身体念”，此处亦同。因念及身体较细部分如毛发等的不净缘相而生此念。念息心安静由念及起始，称为念息心安静。因念及诸苦息灭相貌而生此念。十念不净下文已说出。

§81

81.Dīghaṃassāsavasenātiādīni appanūpacārasamādhibhedaṃyeva dassetuṃ vuttāni. Dīghaṃ assāsavasenāti dīghanti vuttaassāsavasena. ‘‘Dīghaṃ vā assasanto dīghaṃ assasāmīti pajānātī’’ti (dī. ni. 2.374; ma. ni. 1.107; 3.148) hi vuttaṃ. Esa nayo sesesupi. Sabbakāyapaṭisaṃvedīti sabbassa assāsapassāsakāyassa paṭisaṃvedī. Passambhayaṃ kāyasaṅkhāranti oḷārikaṃ assāsapassāsaṅkhātaṃ kāyasaṅkhāraṃ passambhento vūpasamento. ‘‘Dīghaṃ rassaṃ sabbakāyapaṭisaṃvedī passambhayaṃ kāyasaṅkhāra’’nti imināva catukkena appanāsamādhi vutto. Pītipaṭisaṃvedīti pītiṃ pākaṭaṃ karonto. Cittasaṅkhārapaṭisaṃvedīti saññāvedanāsaṅkhātaṃ cittasaṅkhāraṃ pākaṭaṃ karonto. Abhippamodayaṃ cittanti cittaṃ modento. Samādahaṃ cittanti ārammaṇe cittaṃ samaṃ ṭhapento. Vimocayaṃ cittanti cittaṃ nīvaraṇādīhi vimocento. Pītipaṭisaṃvedī sukhapaṭisaṃvedī cittasaṅkhārapaṭisaṃvedī passambhayaṃ cittasaṅkhāranti catukkañca cittapaṭisaṃvedī abhippamodayaṃ cittaṃ samādahaṃ cittaṃ vimocayaṃ cittanti catukkañca appanāsamādhivasena vipassanāsampayuttasamādhivasena ca vuttāni. Aniccānupassīti aniccānupassanāvasena. Virāgānupassīti nibbidānupasanāvasena. Nirodhānupassīti bhaṅgānupassanāvasena. Paṭinissaggānupassīti vuṭṭhānagāminīvipassanāvasena. Sā hi tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati. Saṅkhatadosadassanena ca tabbiparīte nibbāne tanninnatāya pakkhandati. Idaṃ catukkaṃ vipassanāsampayuttasamādhivaseneva vuttaṃ. Assāsavasena passāsavasenāti cettha assāsapassāsapavattimattaṃ gahetvā vuttaṃ, na tadārammaṇakaraṇavasena. Vitthāro panettha ānāpānakathāyaṃ āvibhavissati.

谓欲显示以长时呼吸等众多方法分别心安静禅定的种类（《中部》、《中部注》、《中部增注》有记载）。所谓以长时呼吸等呼吸法出入息，即“知长时呼吸即长时呼吸”之理（《长部注》2章374节、《中部注》1章107节、3章148节）。此为根本原则和其他方式的基础。所谓全身知觉，是谓身心感受呼吸入出息的全身感知。所谓净静，谓肉身内流入流出呼吸过程的身行活动逐渐安静下来。所谓喜觉，谓现起喜悦感。所谓心行觉，是谓带有分别记忆感觉的心行觉察。所谓欢喜，是指出现以心欢喜。所谓心集中，是指心在禅境境界相同处安住。所谓释脱，是指心离烦恼等障碍得以释放。喜觉、乐觉、心行觉、净静觉、欢喜觉、心集中觉、释脱觉这七种分别构成止禅定中四种禅心的区别。无常观是以无常的观照者，无常观惠增上观。厌弃观以对现象生厌弃心为观照。灭尽观以断灭之理为观照。舍弃观则是以弃舍烦恼妄执的观照。由此逆转五蕴烦恼并消除因果，达到涅槃之安乐。此乃内外身见和我见破除之因。此四种正观及禅定以割断烦恼而直至涅槃为目标。此四种止禅定与观照相结合即为正等观止禅定。此处所谓呼吸禅定者是仅就呼吸的出入动作为主并非观法的意义。此处详述当在呼吸观修行中供详释。

Ānantarikasamādhiñāṇaniddesavaṇṇanā niṭṭhitā. · 无间定智论释已毕。

33. Araṇavihārañāṇaniddesavaṇṇanā

三十三、心识禅定知识及其说明

§82

82. Araṇavihārañāṇaniddese aniccānupassanādayo vuttatthā. Suññato vihāroti anattānupassanāya vuṭṭhitassa suññatākāreneva pavattā arahattaphalasamāpatti. Animitto vihāroti aniccānupassanāya vuṭṭhitassa animittākārena pavattā arahattaphalasamāpatti. Appaṇihitovihāroti dukkhānupassanāya vuṭṭhitassa appaṇihitākārena pavattā arahattaphalasamāpatti. Suññate adhimuttatāti suññate phalasamāpattiyā pubbabhāgapaññāvasena adhimuttatā. Sesadvayepi eseva nayo. Paṭhamaṃ jhānantiādīhi arahattaphalasamāpattiṃ samāpajjitukāmassa vipassanāya ārammaṇabhūtā jhānasamāpattiyo vuttā. Arahatoyeva hi vipassanāphalasamāpattipaṇītādhimuttijhānasamāpattiyo sabbakilesānaṃ pahīnattā ‘‘araṇavihāro’’ti vattuṃ arahanti.

八十二、关于心识禅定知识的说明说诸无常观等正见因缘。所谓空寂禅，是指以无我观照转入的空寂法所导致的阿拉汉果位的达成。所谓无缘禅，是指以无常观所转入的无缘法所引发的阿拉汉之果位。所谓无挂碍禅，是指以苦观缘起并转入无挂碍法所导致阿拉汉果。所谓空寂带优越，是指空寂禅果位因事先的智慧而具优越性。此义同于其他一样。初禅等禅定乃因修习者欲入圣果而起的禅定。仅适用于阿拉汉已得之，谓彼果位由正见所支持。故称彼禅为心识禅。

Paṭhamena jhānena nīvaraṇe haratīti araṇavihāroti paṭhamajjhānasamaṅgī paṭhamena jhānena nīvaraṇe haratīti taṃ paṭhamaṃ jhānaṃ araṇavihāroti attho. Sesesupi eseva nayo. Arahato nīvaraṇābhāvepi nīvaraṇavipakkhattā paṭhamassa jhānassa nīvaraṇe haratīti vuttanti veditabbaṃ. Vipassanāphalasamāpattipaṇītādhimuttivasena tidhā araṇavihārañāṇaṃ uddisitvā kasmā jhānasamāpattiyova araṇavihāroti niddiṭṭhāti ce? Uddesavaseneva tāsaṃ tissannaṃ araṇavihāratāya siddhattā. Phalasamāpattivipassanāya pana bhūmibhūtānaṃ jhānasamāpattīnaṃ araṇavihāratā avutte na sijjhati, tasmā asiddhameva sādhetuṃ ‘‘paṭhamaṃ jhānaṃ araṇavihāro’’tiādi vuttanti veditabbaṃ. Tāsañhi araṇavihāratā uddesavasena asiddhāpi niddese vuttattā siddhāti. Tesaṃ vā yojitanayeneva ‘‘aniccānupassanā niccasaññaṃ haratīti araṇavihāro, dukkhānupassanā sukhasaññaṃ haratīti araṇavihāro, anattānupassanā attasaññaṃ haratīti araṇavihāro, suññato vihāro asuññataṃ haratīti araṇavihāro, animitto vihāro nimittaṃ haratīti araṇavihāro, appaṇihito vihāro paṇidhiṃ haratīti araṇavihāro, suññatādhimuttatā asuññatādhimuttiṃ haratīti araṇavihāro, animittādhimuttatā nimittādhimuttiṃ haratīti araṇavihāro, appaṇihitādhimuttatā paṇihitādhimuttiṃ haratīti araṇavihāro’’ti yojetvā gahetabbaṃ.

初禅能除诸烦恼，故称为空寂禅。初禅除烦恼故称空寂禅，此即初禅空寂禅之义。虽阿拉汉无烦恼，然初禅亦为烦恼之对立面，故初禅亦能除烦恼。问：既然心识禅专指阿拉汉的三重禅定，为何又称初禅空寂禅？答：是因心识禅乃因谛义故称，即使文字“初禅”不能成立。且因禅定是一种相续，胸中三种心识禅定相连故也以禅定三禅命名为心识禅。以应谛义分别说:“无常观破除常见称心识禅，苦观破除乐见称心识禅，无我观破除我见称心识禅，空寂禅破除非空寂见称心识禅，无缘禅破无缘见称心识禅，无挂碍禅破挂碍见称心识禅，空寂优越禅破非优越见称心识禅，无缘优越禅破非优越见称心识禅，无挂碍优越禅破非优越见称心识禅”等，以上皆宜结合连带理解。

Araṇavihārañāṇaniddesavaṇṇanā niṭṭhitā. · 《无诤住智解说》的注释终了。

34. Nirodhasamāpattiñāṇaniddesavaṇṇanā

三十四、灭尽定知识说明

§83

83. Nirodhasamāpattiñāṇaniddese samathabalanti kāmacchandādayo paccanīkadhamme sametīti samatho, soyeva akampanīyaṭṭhena balaṃ. Anāgāmiarahantānaṃyeva samādhipaṭipakkhassa kāmacchandassa pahānena samādhismiṃ paripūrakāribhāvappattattā tesaṃyeva samādhi balappattoti katvā ‘‘samathabala’’nti vuccati, na aññesaṃ. Samādhibalantipi pāṭho. Vipassanābalanti aniccādivasena vividhehi ākārehi dhamme passatīti vipassanā, sāyeva akampanīyaṭṭhena balaṃ. Tesaṃyeva ubhinnaṃ balappattaṃ vipassanāñāṇaṃ. Tattha samathabalaṃ anupubbena cittasantānavūpasamanatthaṃ nirodhe ca paṭipādanatthaṃ, vipassanābalaṃ pavatte ādīnavadassanatthaṃ nirodhe ca ānisaṃsadassanatthaṃ.

83. 关于止的力量，在于断除欲欲等敌对法的集聚，这即为止。止的力量是以坚定不动摇的力量为依凭。唯有无余流阿拉汉修习的禅定功夫，因断除欲欲而能具足禅定的圆满功德，故称此为止的力量，不应用于他人。止的力量也称作禅定的力量。智慧力量则是在于观察无常等诸法各种相状以见法的真实，这即是慧观。慧观的力量亦以坚定不动摇为依凭，这二者皆得力量的圆满，谓之慧智的力量。此中，止的力量初步渐次用于内心安住以除烦恼，达到止的回灭之功；慧观力量则用于出现灾患烦恼时的洞见，促进止的熄尽与因缘之见，两者相辅而成。

Nīvaraṇeti nimittatthe bhummavacanaṃ, nīvaraṇanimittaṃ nīvaraṇapaccayāti attho. Karaṇatthe vā bhummavacanaṃ, nīvaraṇenāti attho. Na kampatīti jhānasamaṅgīpuggalo. Atha vā jhānanti jhānaṅgānaṃ adhippetattā paṭhamena jhānena taṃsampayuttasamādhi nīvaraṇe na kampati. Ayameva cettha yojanā gahetabbā. Uddhacce cāti uddhaccasahagatacittuppāde uddhacce ca. Uddhaccanti ca uddhatabhāvo , taṃ avūpasamalakkhaṇaṃ. Uddhaccasahagatakilese cāti uddhaccena sahagate ekuppādādibhāvaṃ gate uddhaccasampayutte mohaahirikaanottappakilese ca. Khandhe cāti uddhaccasampayuttacatukkhandhe ca. Na kampati na calati na vedhatīti aññamaññavevacanāni. Uddhacce na kampati, uddhaccasahagatakilese na calati, uddhaccasahagatakkhandhe na vedhatīti yojetabbaṃ. Vipassanābalaṃ sattannaṃyeva anupassanānaṃ vuttattā tāsaṃyeva vasena vipassanābalaṃ paripuṇṇaṃ hotīti veditabbaṃ. Avijjāya cāti dvādasasupi akusalacittuppādesu avijjāya ca. Avijjāsahagatakilese cāti yathāyogaṃ avijjāya sampayuttalobhadosamānadiṭṭhivicikicchāthinauddhaccaahirikaanottappakilese ca.

妨碍者（妨碍及其缘起）在意思上称为壅塞，谓壅塞之因及壅塞之缘；作为因者亦称壅塞。在此意下，不动摇者指禅定相应之人。又禅定者，谓由于禅定诸因执持，初禅相连之禅定不为妨碍所动摇。此处必须结合以为思量。所谓忧扰，谓含忧心之心起。忧扰乃心神高攀之相，显示其不安状态。忧扰并无妨碍者，谓其有忧扰所摄之贪瞋痴罪烦恼，但心不动摇不偏离。忧扰连粮于四蕴。心不动、不移、不触，即心不动摇；忧扰所摄罪烦恼则不偏移；忧扰连粮于五蕴则不生感受，此皆须结合理解。慧观力量乃以七种不观或止观形式中已说之观智力，随其所缘慧观力量为圆满。当中无明，谓十二不善心起中无明及其所摄之烦恼。无明所摄罪烦恼，谓依止无明而生之贪嗔愚痴等心，以及错误见疑惑等烦恼。

Vacīsaṅkhārāti vitakkavicārā. ‘‘Pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro’’ti (ma. ni. 1.463) vacanato vācaṃ saṅkharonti uppādentīti vacīsaṅkhārā. Kāyasaṅkhārāti assāsapassāsā. ‘‘Assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyapaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro’’ti (ma. ni. 1.463) vacanato kāyena saṅkharīyantīti kāyasaṅkhārā. Saññāvedayitanirodhanti saññāya vedanāya ca nirodhaṃ. Cittasaṅkhārāti saññā ca vedanā ca. ‘‘Cetasikā ete dhammā cittapaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro’’ti (ma. ni. 1.463) vacanato cittena saṅkharīyantīti cittasaṅkhārā.

言行业者乃指念头活动。『先前，友人维萨迦，思惟于念后断言，因此思念活动谓为言行业』（中部尼迦耶1.463）此语意指言语造作即为生成。身行业乃指呼吸活动。『呼吸者，友人维萨迦，乃身所缠之法，故呼吸谓为身行业』（中部尼迦耶1.463）此意指身所造作。识行业则为认知及感受之断灭。『此心所法属于心所缠故，识与受即为识行业』（中部尼迦耶1.463）此意指以心所作用造作。

§84

84. Ñāṇacariyāsu anupassanāvasāne, vivaṭṭanānupassanāgahaṇena vā tassā ādibhūtā cariyākathāya ñāṇacariyāti vuttā sesānupassanāpi gahitā hontīti veditabbaṃ. Soḷasahi ñāṇacariyāhīti ca ukkaṭṭhaparicchedo, anāgāmissa pana arahattamaggaphalavajjāhi cuddasahipi hoti paripuṇṇabalattā.

84. 于智慧行所作之不观照之末端，以及展开不观照的接受，谓其为智慧行者，余末端不观照亦受纳，此应知之。一共十六种智慧行（按章节记载），无余流者以赴向阿拉汉道果修足十三种智慧行以增强其圆满力量。

§85

85.Navahi samādhicariyāhīti ettha paṭhamajjhānādīhi aṭṭha, paṭhamajjhānādīnaṃ paṭilābhatthāya sabbattha upacārajjhānavasena ekāti nava samādhicariyā. Balacariyānaṃ kiṃ nānattaṃ? Samathabalenapi hi ‘‘nekkhammavasenā’’tiādīhi sattahi pariyāyehi upacārasamādhi vutto, peyyālavitthārato ‘‘paṭhamajjhānavasenā’’tiādīhi samasattatiyā vārehi yathāyogaṃ appanūpacārasamādhi vutto, samādhicariyāyapi ‘‘paṭhamaṃ jhāna’’ntiādīhi aṭṭhahi pariyāyehi appanāsamādhi vutto. Paṭhamaṃ jhānaṃ paṭilābhatthāyātiādīhi aṭṭhahi pariyāyehi upacārasamādhi vuttoti ubhayatthāpi appanūpacārasamādhiyeva vutto. Evaṃ santepi akampiyaṭṭhena balāni vasībhāvaṭṭhena cariyāti veditabbā. Vipassanābale pana satta anupassanāva ‘‘vipassanābala’’nti vuttā, ñāṇacariyāya satta ca anupassanā vuttā, vivaṭṭanānupassanādayo nava ca visesetvā vuttā. Idaṃ nesaṃ nānattaṃ. Satta anupassanā pana akampiyaṭṭhena balāni vasībhāvaṭṭhena cariyāti veditabbā.

85. 关于九种禅定行，此指以初禅等八种禅定及其获得，因此遍处皆有作为近行禅定之一而现一或九种定行。力量行何异？止的力量，以「无欲」等七种迥异修习方法示现近行禅定；由遍扩详述，所谓初禅之力等，并言八种迥异作为近行禅定之行。初禅是达成的含义，同样两者皆指作为安住近行禅定。如此存在时，须知为以坚定不动摇的力量支配而行。慧观力量则以七种不观照为智慧力量，且言其于智慧行达七种不观照，展开不观照等九种特别指出。此中无异。须知七不观照以坚定不动摇的力量支配而行。

‘‘Vasībhāvatā paññā’’ti (paṭi. ma. 1.34 mātikā) ettha vuttavasiyo vissajjetuṃ vasīti pañca vasiyoti itthiliṅgavohārena vuttaṃ. Vaso eva vasīti vuttaṃ hoti. Puna puggalādhiṭṭhānāya desanāya tā vasiyo vissajjento āvajjanavasītiādimāha. Āvajjanāya vaso āvajjanavaso, so assa atthīti āvajjanavasī. Eseva nayo sesesu. Paṭhamaṃ jhānaṃ yatthicchakanti yattha yattha padese icchati gāme vā araññe vā, tattha tattha āvajjati. Yadicchakanti yadā yadā kāle sītakāle vā uṇhakāle vā, tadā tadā āvajjati. Atha vā yaṃ yaṃ paṭhamaṃ jhānaṃ icchati pathavīkasiṇārammaṇaṃ vā sesārammaṇaṃ vā, taṃ taṃ āvajjati. Ekekakasiṇārammaṇassāpi jhānassa vasitānaṃ vuttattā purimayojanāyeva sundaratarā. Yāvaticchakanti yāvatakaṃ kālaṃ icchati accharāsaṅghātamattaṃ sattāhaṃ vā, tāvatakaṃ kālaṃ āvajjati. Āvajjanāyāti manodvārāvajjanāya. Dandhāyitattanti avasavattibhāvo, alasabhāvo vā. Samāpajjatīti paṭipajjati, appetīti attho. Adhiṭṭhātīti antosamāpattiyaṃ adhikaṃ katvā tiṭṭhati. Vuṭṭhānavasiyaṃpaṭhamaṃ jhānanti nissakkatthe upayogavacanaṃ, paṭhamajjhānāti attho. Paccavekkhatīti paccavekkhaṇajavanehi nivattitvā passati. Ayamettha pāḷivaṇṇanā.

「支配即智慧」此语（比尼1.34卷表）于此指述五种支配，采用阴性字尾作名词。支配即谓胜任。有时指于个人根基、教诲、说法中的讲授活动，此谓攻说支配，即为有利之支配。在此等余论中亦如是称之。初禅称为快乐处，谓依所愿所乐之地方不论村野林中皆处之。称为时限者，谓于酷寒或酷热时等依时自然生起。亦或谓对初禅之大地净相或余净相依止，此皆为支配。依止心门之支配。懈怠怠慢，即为惰惰之相。修习，指修行、进入。坚固，即于内部现前坐住。其为由言辞勘察而出者，是对巴利语之解释。

Ayaṃ pana atthappakāsanā – paṭhamajjhānato vuṭṭhāya vitakkaṃ āvajjayato bhavaṅgaṃ upacchinditvā pavattāvajjanānantaraṃ vitakkārammaṇāneva cattāri pañca vā javanāni javanti, tato dve bhavaṅgāni, tato puna vicārārammaṇaṃ āvajjanaṃ vuttanayeneva javanānīti evaṃ pañcasu jhānaṅgesu yadā nirantaraṃ cittaṃ pesetuṃ sakkoti, athassa āvajjanavasī siddhāva hoti. Ayaṃ pana matthakappattā vasī bhagavato yamakapāṭihāriyeva labbhati. Ito paraṃ sīghatarā āvajjanavasī nāma natthi. Aññesaṃ pana antarantarā bhavaṅgavāre gaṇanā natthi. Mahāmoggallānattherassa nandopanandadamane viya sīghaṃ samāpattisamāpajjanasamatthatā samāpajjanavasī nāma. Accharāmattaṃ vā dasaccharāmattaṃ vā khaṇaṃ samāpattiṃ ṭhapetuṃ samatthatā adhiṭṭhānavasī nāma. Tatheva tato lahuṃ vuṭṭhānasamatthatā vuṭṭhānavasī nāma. Paccavekkhaṇavasī pana āvajjanavasiyā eva vuttā. Paccavekkhaṇajavanāneva hi tattha āvajjanānantarānīti. Iti āvajjanavasiyā siddhāya paccavekkhaṇavasī siddhā hoti, adhiṭṭhānavasiyā ca siddhāya vuṭṭhānavasī siddhā hoti. Evaṃ santepi ‘‘ayaṃ pana matthakappattā vasī bhagavato yamakapāṭihāriyeva labbhatī’’ti vuttattā pāṭihāriyakāle jhānaṅgapaccavekkhaṇānaṃ abhāvato nānāvidhavaṇṇādinimmānassa nānākasiṇavasena ijjhanato taṃtaṃkasiṇārammaṇaṃ jhānaṃ samāpajjitukāmassa yathāruci lahuṃ tasmiṃ kasiṇe vuttanayena āvajjanapavattanasamatthatā āvajjanavasī, tadāvajjanavīthiyaṃyeva tassa jhānassa appanāsamatthatāsamāpajjanasamatthatā samāpajjanavasī. Evañhi vuccamāne yutti ca na virujjhati, vasīpaṭipāṭi ca yathākkameneva yujjati. Jhānaṅgapaccavekkhaṇāyaṃ pana ‘‘matthakappattāyeva pañca javanānī’’ti vuttattā vuttanayena sattasupi javanesu javantesu paccavekkhaṇavasīyeva hoti. Evaṃ sante ‘‘paṭhamajjhānaṃ āvajjatī’’ti vacanaṃ na yujjatīti ce? Yathā kasiṇe pavattaṃ jhānaṃ kāraṇopacārena kasiṇanti vuttaṃ, tathā jhānapaccayaṃ kasiṇaṃ ‘‘sukho buddhānamuppādo’’tiādīsu (dha. pa. 194) viya phalopacārena jhānanti vuttaṃ. Yathāparicchinne kāle ṭhatvā vuṭṭhitassa niddāya pabuddhassa puna niddokkamane viya puna jhānokkamane satipi adhiṭṭhānavasīyeva nāma, yathāparicchedena vuṭṭhitassa pana vuṭṭhāneyeva adhiṭṭhāne satipi vuṭṭhānavasī nāma hotīti ayaṃ tesaṃ viseso.

此处所说的『专注境显现』，是指从初禅起身，起念调动念头，断断续续分裂生起身心活动，在念头所缘境界上，念头连续运动四次或五次的状况。继而产生二种身心活动，然后又起调身心活动之念头，依次类推，五种禅那支分中，当心恒能连贯专注不散乱时，便成就专注稳定。此专注稳定的果报，正如世尊所证得的双重敌手的胜利一样，从此以后，迅速成就专注稳定的境界，即所谓专注持久者。不同人之间，间隔的身心活动计数不一定。伟大的长老摩诃莫迦罗（Mahāmoggallāna）以迅速达至禅定之成就而著称，称此为专注持久者。能够立定于瞬间或十个瞬间的时间内而生起专注，称为定住持者。由此渐次而生起的迅速起身的状态称为起身持者。而回顾身心活动起落的状态，则称为专注者。正是由于起念即处于身心活动的连续起落之间。这种身心活动稳定时，即是回顾专注已成就，立定于念头之中，即是立定持者的成就。如此既成后，有言『此专注持久的果报，正如世尊所证之双敌战胜时的成果』。然而当禅那支分回顾观察缺失，各种不同的造相或念头的禅那相缘生起，跟随他们的不同相缘，因意念色的缘起心不等，诸禅果久违而难以达成。所以成立禅那支分时，保存不同的专注持久，即是起念发起及身心活动起落的稳定状态称为专注持久者。如此称谓不违理由，保持持久的身心活动连贯，照美妙相缘自在调顺。当禅那支分观察时说『专注持久者就是五种念头连续运动的状态』，此处论到念头中七七数种动作中起念时即为专注者。如若说『初禅起念调动』语不合适，则如同用相缘作用产生禅那的方法一般，禅那成立依赖相缘，即犹如『佛陀之乐出于禅定相缘』等说。又如在禅那终止时静止，觉悟后又起入睡，随后复醒起禅行，如此称为立定持者。禅境终止后复起入定则称为起身持者。此即各类名词的区别。

Nirodhasamāpattiyā vibhāvanatthaṃ pana idaṃ pañhakammaṃ – kā nirodhasamāpatti, ke taṃ samāpajjanti, ke na samāpajjanti, kattha samāpajjanti, kasmā samāpajjanti, kathañcassā samāpajjanaṃ hoti, kathaṃ ṭhānaṃ, kathaṃ vuṭṭhānaṃ, vuṭṭhitassa kinninnaṃ cittaṃ hoti, matassa ca samāpannassa ca ko viseso, nirodhasamāpatti kiṃ saṅkhatā asaṅkhatā lokiyā lokuttarā nipphannā anipphannāti?

为达涅槃定入灭止的目的，此处说了五种行为：什么是涅槃定入，谁能达入，谁不能，在哪处达入，因何而入，如何入定，定住何处，定者如何持，入定者有何差别，涅槃定入是否有限分还是无限分，有无世间或出世间，有无已入和未入等分别？

Tattha kā nirodhasamāpattīti? Yā anupubbanirodhavasena cittacetasikānaṃ dhammānaṃ appavatti.

所谓涅槃定入是：由初步渐次的灭除，使心识及心所法逐渐消退。

Ke taṃ samāpajjanti, ke na samāpajjantīti? Sabbepi puthujjanā sotāpannā sakadāgāmino sukkhavipassakā ca anāgāmī arahanto na samāpajjanti, aṭṭhasamāpattilābhino pana anāgāmino ca khīṇāsavā ca samāpajjanti.

谁能入涅槃定，谁不能？一般凡夫、初果、二果、三果、修观禅定的阿拉汉皆不能入。但八种特定成就的阿拉汉和无烦恼阿拉汉则能达成涅槃定入。

Katthasamāpajjantīti? Pañcavokārabhave. Kasmā? Anupubbasamāpattisabbhāvato. Catuvokārabhave pana paṭhamajjhānādīnaṃ uppattiyeva natthi, tasmā na sakkā tattha samāpajjituṃ.

在哪处入涅槃定？在五蕴覆盖的身心中，因为是渐次灭除，所以能入。若是在四蕴中初禅开始等阶段，则未成立涅槃定，所以不能入。

Kasmā samāpajjantīti? Saṅkhārānaṃ pavattibhede ukkaṇṭhitvā diṭṭheva dhamme acittakā hutvā ‘‘nirodhaṃ nibbānaṃ patvā sukhaṃ viharissāmā’’ti samāpajjanti.

为何能入涅槃定？因修行者厌倦烦恼行，心不执著现象，认知到宁静涅槃的安乐，随顺地进入涅槃定。

Kathaṃ cassā samāpajjanaṃ hotīti? Samathavipassanāvasena ussakkitvā katapubbakiccassa nevasaññānāsaññāyatanaṃ nirodhayato evamassā samāpajjanaṃ hoti. Yo hi samathavaseneva ussakkati, so nevasaññānāsaññāyatanasamāpattiṃ patvā tiṭṭhati. Yo vipassanāvaseneva ussakkati, so phalasamāpattiṃ patvā tiṭṭhati. Yo pana ubhayavasena ussakkitvā nevasaññānāsaññāyatanaṃ nirodheti, so taṃ samāpajjatīti ayamettha saṅkhepo.

如何生起止境定？应当知，借由止与观的相应调伏，先令前行业（前行因）灭除无明及其对境，则此时便生起止境定。因为专注于单纯止者，则仅得无明及无明对境的止境定而止；专注于单纯观者，则得果报止境定而止。但若同时调伏止与观，令无明及无明对境灭除，则名为止境定，以上乃略说。

Ayaṃ pana vitthāro – idha bhikkhu nirodhaṃ samāpajjitukāmo katabhattakicco sudhotahatthapādo vivitte okāse supaññatte āsane nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So paṭhamajjhānaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre aniccato dukkhato anattato vipassati. Vipassanā panesā tividhā hoti – saṅkhārapariggaṇhanakavipassanā, phalasamāpattivipassanā, nirodhasamāpattivipassanāti. Tattha saṅkhārapariggaṇhanakavipassanā mandā vā hotu tikkhā vā, maggassa padaṭṭhānaṃ hotiyeva. Phalasamāpattivipassanā tikkhāva vaṭṭati maggabhāvanāsadisā. Nirodhasamāpattivipassanā pana nātimandā nātitikkhā vaṭṭati. Tasmā esa nātimandāya nātitikkhāya vipassanāya te saṅkhāre vipassati. Tato dutiyajjhānaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre tatheva vipassati. Tato tatiyajjhānaṃ…pe… tato viññāṇañcāyatanaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre tatheva vipassati. Atha ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya catubbidhaṃ pubbakiccaṃ karoti – nānābaddhaavikopanaṃ, saṅghapaṭimānanaṃ, satthupakkosanaṃ, addhānaparicchedanti.

此乃详细说法：当有比库欲得止境定时，于单独清静之时节，依适当场所坐于椅凳上，铺设床垫，坐身端正，身向前方，正念住持。惟此时得初禅止境定，起观时，则观察诸行无常、苦、无我。此处观法有三种：一为观察诸行微细消散；二为果报止境观；三为止境止境观。在此，观察诸行微细消散的观观，有时缓慢，有时锐利，正合入道之基础。果报止境观锐利强盛，正合道之进步骤。止境止境观既不缓慢也不锐利，而是恒定旋转。因此，正以不缓不急的观，观察诸行。第四禅止境定得后，起观时，也依诸行而观察；第五禅止境定……如此，至第七禅止境定得后，起观时亦观诸行。继而入第八识处止境定得后起观，在此亦以诸行相观察。最后，入空无所有处止境定得后起观，作四种前行业：（一）防止各种恶作，（二）防止侵犯僧团，（三）防止嫉妒教师，（四）防止舍断等。

Tattha nānābaddhaavikopananti yaṃ iminā bhikkhunā saddhiṃ ekābaddhaṃ na hoti, nānābaddhaṃ hutvā ṭhitaṃ pattacīvaraṃ vā mañcapīṭhaṃ vā nivāsagehaṃ vā aññaṃ vā pana kiñci parikkhārajātaṃ, taṃ yathā na vikuppati, aggiudakavātacoraundūrādīnaṃ vasena na vinassati, evaṃ adhiṭṭhātabbaṃ. Tatridaṃ adhiṭṭhānavidhānaṃ – ‘‘idañcidañca imasmiṃ sattāhabbhantare mā agginā jhāyatu, mā udakena vuyhatu, mā vātena viddhaṃsatu, mā corehi harīyatu, mā undūrādīhi khajjatū’’ti. Evaṃ adhiṭṭhite taṃ sattāhaṃ tassa na koci parissayo hoti, anadhiṭṭhahato pana aggiādīhi vinassati. Idaṃ nānābaddhaavikopanaṃ nāma. Yaṃ pana ekābaddhaṃ hoti nivāsanapārupanaṃ vā nisinnāsanaṃ vā, tattha visuṃ adhiṭṭhānakiccaṃ natthi, samāpattiyeva naṃ rakkhati.

所谓防止各种恶作者，即比库未与他人合行一恶作时，已先于戒具、眠床、住所等，防止恶作污染，如火、水、风、盗贼、鸥鸟等侵袭不毁损，亦应当持守此护持法。此戒守法名为‘防止各种恶作’。此护持法为：『此处此物，在一周内，不使火所焚，不使水所浸，不使风所毁，不使盗贼所盗，不使鸥鸟等啄破』。如是护持，则此一周无有障碍。若不护持，则必受火等所损害。所谓防止各种恶作即如是。若是与他者共犯一恶，破坏住所或床座，则无法以此护持法维护，只能生止境定加以保护。

Saṅghapaṭimānananti bhikkhusaṅghassa paṭimānanaṃ udikkhanaṃ. Yāva eso bhikkhu āgacchati, tāva saṅghakammassa akaraṇanti attho. Ettha ca na paṭimānanaṃ etassa pubbakiccaṃ, paṭimānanāvajjanaṃ pana pubbakiccaṃ. Tasmā evaṃ āvajjitabbaṃ – ‘‘sace mayi sattāhaṃ nirodhaṃ samāpajjitvā nisinne saṅgho apalokanakammādīsu kiñcideva kammaṃ kattukāmo hoti, yāva maṃ koci bhikkhu āgantvā na pakkosati, tāvadeva vuṭṭhahissāmī’’ti. Evaṃ katvā samāpanno hi tasmiṃ samaye vuṭṭhātiyeva. Yo pana evaṃ na karoti, saṅgho ca sannipatitvā taṃ apassanto ‘‘asuko bhikkhu kuhi’’nti pucchitvā ‘‘nirodhaṃ samāpanno’’ti vutte kañci bhikkhuṃ peseti ‘‘gaccha taṃ saṅghassa vacanena pakkosā’’ti. Athassa tena bhikkhunā savanūpacāre ṭhatvā ‘‘saṅgho taṃ āvuso paṭimānetī’’ti vuttamatteyeva vuṭṭhānaṃ hoti. Evaṃgarukā hi saṅghassa āṇā nāma. Tasmā taṃ āvajjitvā yathā sayameva vuṭṭhāti, evaṃ samāpajjitabbaṃ.

所谓防止侵犯僧团者，是指防止对僧团的侵犯行为。只要此比库尚未到达，僧团的职责是不可妄为。此处无护持法属于此比库之前业，护持僧团乃此比库之前业。因此应当如是护持：『若我在一周内得止境定坐禅时，僧团有意于不敬等行为，有僧来问我，未责怪，便应立时起身。』如此行时，止境定毕竟结束便起身。若不如此，匝会僧团见之称『此比库令人不快』，问所住处，既告止境定已成，则差遣比库依僧团命令前往责问。此种责问，听者起身，谓之尊敬僧团。故于止境定时应如是起身护持。

Satthupakkosananti idhāpi satthupakkosanāvajjanameva imassa pubbakiccaṃ. Tasmā tampi evaṃ āvajjitabbaṃ – ‘‘sace mayi sattāhaṃ nirodhaṃ samāpajjitvā nisinne satthā otiṇṇe vatthusmiṃ sikkhāpadaṃ vā paññapeti, tathārūpāya vā aṭṭhuppattiyā dhammaṃ deseti. Yāva maṃ koci āgantvā na pakkosati, tāvadeva vuṭṭhahissāmī’’ti. Evaṃ katvā nisinno hi tasmiṃ samaye vuṭṭhātiyeva. Yo pana evaṃ na karoti, satthā ca saṅghe sannipatite taṃ apassanto ‘‘asuko bhikkhu kuhi’’nti pucchitvā ‘‘nirodhaṃ samāpanno’’ti vutte kañci bhikkhuṃ peseti ‘‘gaccha taṃ mama vacanena pakkosā’’ti. Athassa tena bhikkhunā savanūpacāre ṭhatvā satthā āyasmantaṃ āmantetī’’ti vuttamatteyeva vuṭṭhānaṃ hoti. Evaṃgarukañhi satthupakkosanaṃ. Tasmā taṃ āvajjitvā yathā sayameva vuṭṭhāti, evaṃ samāpajjitabbaṃ.

所谓防止嫉妒教师者，是指防止嫉妒导师的行为，也是此之前业。故亦应如此护持：『若我一周内止境定坐禅时，导师于未通达处或修习处传授戒律法，或阐述因缘法，只要有人来问未责问，应立时起身。』如此时便起身。若不如此行，教师会与僧团聚集，目睹后称『此比库令人不快』，问其所在处，若闻止境定已得，则使人前往责问。此时，比库应起身，谓之尊敬教师嫉妒。故应当于止境定时如是起身。

Addhānaparicchedoti jīvitaddhānassa paricchedo. Iminā hi bhikkhunā addhānaparicchede kusalena bhavitabbaṃ. ‘‘Attano āyusaṅkhārā sattāhaṃ pavattissanti, na pavattissantī’’ti āvajjitvāva samāpajjitabbaṃ. Sace hi sattāhabbhantare nirujjhanake āyusaṅkhāre anāvajjitvāva samāpajjati, tassa nirodhasamāpatti maraṇaṃ paṭibāhituṃ na sakkoti. Antonirodhe maraṇassa natthitāya antarāva samāpattito vuṭṭhāti, tasmā etaṃ āvajjitvāva samāpajjitabbaṃ. Avasesañhi anāvajjitumpi vaṭṭati, idaṃ pana āvajjitabbamevāti vuttaṃ. So evaṃ ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya imaṃ pubbakiccaṃ katvā nevasaññānāsaññāyatanaṃ samāpajjati. Athekaṃ vā dve vā cittavāre atikkamitvā acittako hoti, nirodhaṃ phusati. Kasmā panassa dvinnaṃ cittānaṃ upari cittāni nappavattantīti? Nirodhassa payogattā. Idañhi imassa bhikkhuno dve samathavipassanādhamme yuganaddhe katvā aṭṭhasamāpattiārohanaṃ anupubbanirodhassa payogo, na nevasaññānāsaññāyatanasamāpattiyāti nirodhassa payogattā dvinnaṃ cittānaṃ upari nappavattanti.

所谓舍断等，是指生命舍断行为。比库应以善法发挥生命舍断：『自己之生命诸行，将于一周内终止，或不终止』应当先告知。若于一周内寿命终止无告知，则止境定不能障碍死。死无止障时，即由舍断止境定而起身。因此当此若不告知，死仍生，其虽生应守护，此为必须护持故。此比库止境定起身后，即履现前之前业，得无明即灭前业，或一二心变过而心无心。何以二心以上不转？乃止境定之作用。故彼比库两止两观法相应共作，依次攀升得八次止境定，渐次生起业灭止境定，此故二心以上不动转。

Kathaṃ ṭhānanti? Evaṃ samāpannāya panassā kālaparicchedavasena ceva antarā āyukkhayasaṅghapaṭimānanasatthupakkosanābhāvena ca ṭhānaṃ hoti.

如何称为止息呢？当止息现前时，以心识的静止为界限，并由断除生命终结的界限念，以及摧伏烦恼的差别念所导致，故得名为止息。

Kathaṃ vuṭṭhānanti? Anāgāmissa anāgāmiphalasamāpattiyā arahato arahattaphalasamāpattiyāti evaṃ dvedhā vuṭṭhānaṃ hoti.

如何称为起觉呢？如来所证得的有两种起觉，即预测无来果的无来者，和已证得阿拉汉果的阿拉汉，因此有二种起觉。

Vuṭṭhitassa kinninnaṃ cittaṃ hotīti? Nibbānaninnaṃ. Vuttañhetaṃ – ‘‘saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāra’’nti (ma. ni. 1.464).

已起觉者的心是什么性质呢？是涅槃之心。经典中说：『凭借分别和感受的止息，起觉者比库的心，是寂静离群的心，内含远离分别的痛苦与负担的寂静本性』(大念处经1.464)。

Matassa ca samāpannassa ca ko visesoti? Ayampi attho sutte vuttoyeva. Yathāha – ‘‘yo cāyaṃ, āvuso, mato kālaṅkato, tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni. Yvāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno, tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu aparikkhīṇo, usmā avūpasantā, indriyāni aparibhinnānī’’ti (ma. ni. 1.457).

什么是成熟的止息？此义亦于经中明说，如言：『友啊，若成熟时节已至，身行法分别皆被止息且安静，语行法、心行法亦已止息且安静，寿命将尽，烦恼平息，根尘已离散。由此比库已证分别和感受之止息时，身行法分别皆已止息且安静，语行法、心行法亦已止息且安静，寿命未尽，烦恼未平息，根尘未离散』(大念处经1.457)。

Nirodhasamāpatti kiṃ saṅkhatātiādipucchāyaṃ pana ‘‘saṅkhatā’’tipi ‘‘asaṅkhatā’’tipi ‘‘lokiyā’’tipi ‘‘lokuttarā’’tipi na vattabbā. Kasmā? Sabhāvato natthitāya. Yasmā pana samāpajjantassa vasena samāpanno nāma hoti, tasmā nipphannāti vattuṃ vaṭṭati, no anipphannāti.

何谓止息的证悟是有为呢？此疑问中，不应说成『有为』、『无为』、『世俗』或『出世间』。何以故？因其本性不可得有。由于证得止息的因缘而证得止息，故称为已止息；非因缘未集，则不可说成已止息。

‘‘Iti santā samāpatti, ayaṃ ariyanisevitā;

『如是止息，为圣人所修习；

Diṭṭheva dhamme nibbānamiti saṅkhamupāgatā’’ti.

『在见法中即是涅槃』此是指当五蕴皆被断灭时，即得涅槃的状态。

Nirodhasamāpattiñāṇaniddesavaṇṇanā niṭṭhitā. · 《灭尽定智解说》的注释终了。

35. Parinibbānañāṇaniddesavaṇṇanā

第35章般涅槃知识指示的说明

§86

86. Parinibbānañāṇaniddese idhāti imasmiṃ sāsane. Sampajānoti sātthakasampajaññaṃ, sappāyasampajaññaṃ, gocarasampajaññaṃ, asammohasampajaññanti imehi catūhi sampajaññehi sampajāno. Pavattanti sabbattha yathānurūpaṃ pariyuṭṭhānapavattañca anusayappavattañca. Pariyādiyatīti upacārappanāvasena vuttesu vikkhambhanavasena, vipassanāvasena vuttesu tadaṅgavasena, maggavasena vuttesu samucchedavasena khepeti appavattaṃ karoti. Peyyālamukhena hi dutiyādijhānasamāpattimahāvipassanāmaggā saṃkhittā. Yasmā etaṃ paccavekkhantassa pavattaṃ ñāṇaṃ parinibbāne ñāṇaṃ nāma hoti, tasmā vikkhambhanaparinibbānaṃ tadaṅgaparinibbānaṃ samucchedaparinibbānantipi vuttameva hoti. Etehi kilesaparinibbānapaccavekkhaṇañāṇaṃ vuttaṃ. Atha vā panātiādīhi khandhaparinibbānapaccavekkhaṇañāṇaṃ niddisati. Anupādisesāya nibbānadhātuyāti duvidhā hi nibbānadhātu saupādisesā ca anupādisesā ca. Tattha upādīyate ‘‘ahaṃ mamā’’ti bhusaṃ gaṇhīyatīti upādi, khandhapañcakassetaṃ adhivacanaṃ. Upādiyeva seso avasiṭṭhoti upādiseso, saha upādisesena vattatīti saupādisesā. Natthettha upādisesoti anupādisesā. Saupādisesā paṭhamaṃ vuttā. Ayaṃ pana anupādisesā. Tāya anupādisesāya nibbānadhātuyā. Cakkhupavattanti cakkhupavatti cakkhusamudācāro. Pariyādiyatīti khepīyati maddīyatīti. Esa nayo sesesu.

第86节般涅槃知识指示说：这里说「在此教法中」。所谓正知者，即具备六种正确觉知：对教义内容的适当辨别（义理正知）、对利益的明了觉察（利益正知）、对可见法境的观察（境界正知）、以及无迷惑的清明觉知（无惑正知），这四种正知具足时谓之正知。此正知普遍运作，不论是对行为的起动、延续或潜藏之习气，均能因时照应，契合法义，循序渐进。所谓「周详」者，是说对所修持知识加以考察解释，如同分别佛法层次般，诸行法因其诱因与现象显现，能被辨察、制止、毁除、断绝，使烦恼趋灭。第二初禅（等禅定）为大慧入三昧之门径所成就的持守清净。因观察此诸法流转的知识，称为般涅槃知识。由此由断烦恼之观见，出现分别中断、定解、断灭般涅槃之三类，故称作幻转般涅槃、定不动般涅槃与断灭般涅槃。以上即烦恼断尽后般涅槃的观知。或者经由诸法界断灭而观察五蕴无剩般涅槃分别。涅槃界有二：具执着的涅槃和无执着涅槃。所谓执着者，是着我、我所等烦恼之名，即五蕴统称为执着。执着余灭之为无执着，连同执着相伴而生，是故蒙蔽不尽。此即具执着涅槃；若无执着，即涅槃的本质。当眼根生起时，即眼识缘生入眼处，谓之视流烦恼。所谓周详，是说由染污之心浊、消沉、懈怠而起之，随此相应而被破除与净化，此即概念之终结。

Parinibbānañāṇaniddesavaṇṇanā niṭṭhitā. · 《般涅槃智解说》的注释终了。

36. Samasīsaṭṭhañāṇaniddesavaṇṇanā

第36章五种头知识的指示的说明

§87

87. Samasīsaṭṭhañāṇaniddese pañcakkhandhātiādīhi dasahi rāsīhi sabbadhammasaṅgaho veditabbo. Na hi ekekassa vasena āyatanadhāturāsivajjehi sesehi aṭṭhahi rāsīhi visuṃ visuṃ sabbadhammo saṅgayhatīti. Yasmā pana lokuttaradhammā hetusamucchedena samucchinditabbā na honti, tasmā sabbadhammasaddena saṅgahitāpi lokuttaradhammā samucchedavasena sambhavato idha na gahetabbā, hetusamucchedena samucchinditabbā eva tebhūmakadhammā gahetabbā. Sammā samucchindatīti yathāyogaṃ vikkhambhanatadaṅgasamucchedapahānavasena pariyuṭṭhānaṃ anusayañca nirodhento sammā samucchindati. Evaṃ puggalādhiṭṭhānāya desanāya sammā samucchedo niddiṭṭho. Nirodhetīti anuppādanirodhena nirodheti. Iminā samucchedattho vutto. Na upaṭṭhātīti evaṃ nirodhe kate so so dhammo puna na upatiṭṭhati, na uppajjatīti attho. Iminā nirodhattho vutto. Evaṃ anupaṭṭhahanadhammavasena anupaṭṭhānabhāvo niddiṭṭho. Samanti kāmacchandādīnaṃ samitattā samaṃ. Tāni pana nekkhammādīni satta, rūpārūpajjhānāni aṭṭha, mahāvipassanā aṭṭhārasa, ariyamaggā cattāroti sattatiṃsa honti.

第87节五种头知识指示说：所谓五蕴，以其初起为缘，配合十种基础，是万法的总汇。单是一处或一界土，诸界数及现象因缘差别，彼此无法离散。由于出世间法因缘相续、彼此断灭，此界诸法不可常存，故世间法虽整合而成，也不能常住，如此界外天地间法还会断灭。适当的断灭，是指经过幻转、定扎、断灭之结合而完成周延行为时的正确断灭。就众生执持而言，正断灭是指去除贪、嗔、痴之幻转等烦恼，破除潜藏烦恼而达到断灭。此外，具住行为谓说断灭，是指无已生起无生故断绝现象。这即是断灭涵义。不再存在，是说经过正确断除后，法不再现前，也不再生起，是意所指。断灭境界的说明，如此断灭即无现前现象的状态。十五欲漏染欲和后继欲，亦为烦恼。欲望等七种，色非色禅八种，大般观止八种，圣道四种，共三十七种。

Terasa sīsāni sīsabhūtānaṃ sabbesaṃ saṅgahavasena vuttāni. Idha pana saddhādīni aṭṭheva sīsāni yujjanti. Na hi arahato taṇhādīni pañca sīsāni santi. Palibodhasīsanti palibundhanaṃ palibodho, nibbānamaggāvaraṇanti attho. Sīsanti padhānaṃ, adhikanti attho. Palibodhoyeva sīsaṃ, taṃsampayuttādisabbapalibodhesu vā sīsanti palibodhasīsaṃ. Esa nayo sesesu. Visesato pana vinibandhananti unnativasena saṃsāre bandhanaṃ. Parāmāsoti abhiniveso. Vikkhepoti vippakiṇṇatā. Kilesoti kilissanaṃ. Adhimokkhoti adhimuccanaṃ. Paggahoti ussāhanaṃ. Upaṭṭhānanti apilāpanaṃ. Avikkhepoti avippakiṇṇatā. Dassananti yathāsabhāvapaṭivedho. Pavattanti upādinnakkhandhapavattaṃ. Gocaroti ārammaṇaṃ. Imesu dvādasasupi vāresu padhānaṭṭho sīsaṭṭho. Vimokkhoti vikkhambhanatadaṅgasamucchedapaṭippassaddhinissaraṇavimuttīsu pañcasu nissaraṇavimutti nibbānaṃ. Saṅkhārasīsanti sabbasaṅkhatasaṅkhārānaṃ sīsaṃ, koṭi avasānanti attho. Etena anupādisesaparinibbānaṃ vuttaṃ. Saṅkhārābhāvamattavasena vā khandhaparinibbānameva vuttaṃ hoti. Nekkhammādikaṃ samañca saddhādikaṃ sīsañca, samasīsaṃ vā assa atthīti samasīsīti. Atha vā terasannaṃ sīsānaṃ taṇhādīni pañca sīsāni samudayasaccaṃ, saddhādīni pañca maggasaccaṃ, pavattasīsaṃ jīvitindriyaṃ dukkhasaccaṃ, gocarasīsañca saṅkhārasīsañca nirodhasaccanti imesaṃ catunnaṃ ariyasaccānaṃ ekasmiṃ roge vā ekasmiṃ iriyāpathe vā ekasmiṃ sabhāgajīvitindriye vā abhisamayo ca anupādisesaparinibbānañca yassa hoti, so pubbe vuttasamānañca imesañca sīsānaṃ atthitāya samasīsīti vuccati.

此三十三头，皆由总合而生。此处又分八种头合成。阿拉汉则无贪等五头。所谓烦恼头，谓烦恼的生起与障碍，称贪欲、嗔恨、无明等。涅槃之道障则为封障。头即主导、主要之义。障碍皆是障头。此意即为烦恼之根，万法主干，统称烦恼头。于此处更特别指出由执着引起之束缚，即流转轮回之束缚。执着即恋著。破坏即背离。烦恼即污秽。超出即解除局限。掌握即积极作用。守护即观察。无破坏即完整无缺。现前即如实显现。现前杂染的五蕴流转，触及视听闻嗅味触六根之所缘，境起十二处，皆为烦恼头。从而十二处中主导十二识，五蕴构成著实涅槃的无执着灭。此所说为断尽时之无执着涅槃，亦称五蕴涅槃，或若以断除五蕴为标准即五蕴寂灭。出离欲等已入圣者及具足信根者亦得此头合。此即三十三头义之阐释。或者称为十三种头中五贪头主导生起真理，五种信系五道理，依此生起及持守生命根本真理，及缘起对苦真理观察等四圣谛一切真理；其中，依此断尽时之无执着涅槃，即为所说的总合头。

Samasīsaṭṭhañāṇaniddesavaṇṇanā niṭṭhitā. · 《同尽义智解说》的注释终了。

37. Sallekhaṭṭhañāṇaniddesavaṇṇanā

三十七、锻炼知义说明与注解

§88

88. Sallekhaṭṭhañāṇaniddese rāgo puthūti rāgo visuṃ, lokuttarehi asammissoti attho. Esa nayo sesesu. Rāgoti rañjanaṭṭhena. Dosoti dussanaṭṭhena. Mohoti muyhanaṭṭhena. Rañjanalakkhaṇo rāgo, dussanalakkhaṇo doso, muyhanalakkhaṇo mohoti ime tayo sīsakilese vatvā idāni pabhedato dassento kodhotiādimāha. Tattha kujjhanalakkhaṇo kodhoti idha sattavatthuko adhippeto. Upanandhanalakkhaṇo upanāho, daḷhabhāvappatto kodhoyeva. Paraguṇamakkhanalakkhaṇo makkho, paraguṇapuñchananti attho. Yugaggāhalakkhaṇo paḷāso, yugaggāhavasena paraguṇadassananti attho. Parasampattikhīyanalakkhaṇā issā, usūyanāti attho . Attasampattinigūhanalakkhaṇaṃ macchariyaṃ, ‘‘mayhaṃ acchariyaṃ mā parassa hotū’’ti attho. Attanā katapāpapaṭicchādanalakkhaṇā māyā, paṭicchādanaṭṭhena māyā viyāti attho. Attano avijjamānaguṇappakāsanalakkhaṇaṃ sāṭheyyaṃ, saṭhabhāvoti attho. Cittassa uddhumātabhāvalakkhaṇo thambho, thaddhabhāvoti attho. Karaṇuttariyalakkhaṇo sārambho. Unnatilakkhaṇo māno. Abbhunnatilakkhaṇo atimāno. Mattabhāvalakkhaṇo mado. Pañcasu kāmaguṇesu cittavosaggalakkhaṇo pamādo.

第八十八条。关于锻炼知义：贪欲被称为贪欲的熏染，嗔恚被称为嗔恚的熏染，无明被称为无明的熏染；这是针对世间与出世间的聚合之法而言的。以上是通说。贪欲是由悦乐所生，嗔恚是由恶意所生，无明是由迷惑所生。贪欲的特征是喜欢色相，嗔恚的特征是厌恶烦恼，无明的特征是糊涂迷乱。这三者被称为三大根本烦恼。这里特别就愤怒等烦恼做了细致说明，其中“暴躁的特征”为愤怒，在此以暴力为所缘；“挑衅的特征”为惹怒，即产生怨恨；“顽固的特征”为激愤，其因是贪嗔之集；“越境涂脂的特征”为涂脂，即以煽动之法助长；“同时抓取的特征”为剥取，即由同时染取而见；“相互竞争的特征”为嫉妒厌恶；“对自己成就的隐秘特征”为骄傲，意为“我很了不起，不可有人胜过我”；“掩饰自身恶业的特征”为伪装，即因掩蔽行为所致的虚假；“不显自身无明的特征”为狡诈，意指狡猾不露本性；“心神上承的特征”为迟钝，即心理昏沉；“行为方面的支配特征”为表现活动；“品格提升的特征”为傲慢；“品格降低的特征”为自负；“沉迷的表现”为骄慢；在五种欲界心所中，心的软弱表现为懈怠。

Evaṃ visuṃ visuṃ kilesavasena puthū dassetvā vuttakilese ca avutte ca aññe sabbasaṅgāhikavasena dassetuṃ sabbe kilesātiādimāha. Tattha diṭṭhadhammasamparāyesu satte kilesenti upatāpenti vibādhentīti kilesā. Akusalakammapathasaṅgahitā ca asaṅgahitā ca. Duṭṭhu caritā, duṭṭhā vā caritāti duccaritā. Te pana kāyaduccaritaṃ vacīduccaritaṃ manoduccaritanti tippakārā. Vipākaṃ abhisaṅkharontīti abhisaṅkhārā. Tepi puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāroti tippakārā. Vipākavasena bhavaṃ gacchantītibhavagāmino , bhavagāmino kammā bhavagāmikammā. Iminā abhisaṅkhārabhāvepi sati avedanīyāni kammāni paṭikkhittāni hontīti ayaṃ viseso. ‘‘Duccaritā’’ti ca ‘‘kammā’’ti ca liṅgavipallāso kato. Nānattekattanti ettha uddese ekattasaddassa abhāvepi nānattekattānaṃ aññamaññāpekkhattā ekattampi niddisitukāmena ‘‘nānattekatta’’nti uddeso kato. Nānattasallekhake ekatte dassite sallekhañāṇaṃ sukhena dassīyatīti. Nānattanti anavaṭṭhitattā saparipphandattā ca nānāsabhāvo. Ekattanti avaṭṭhitattā aparipphandattā ca ekasabhāvo.

如此显露出贪欲等烦恼的本质后，又说根据已显现出与未显现出的烦恼，能以所有缠结诸多烦恼言说一切烦恼。这里的“烦恼”指的是在现行法下显现、烦扰阻碍众生的烦恼。有善业与恶业所缘，也有非缘依无缘部品。恶的行为被称为恶行、不善行。恶行包括身业、口业及意业的恶行。果报是由业的习染形成。果报中分善业习染、不善业习染及无记业习染三类。果报的根本分别有生有灭，由生有灭的业力引发者为业。基于这三种业速度的差别，有些业果现存有意、受感不同，被截断。恶行与行为二词有文义颠倒的语法现象。这里所说的多样一体，意指此处单一词缺失，在彼处则互相依赖，比喻一体多面，统一体中包含了多样性。多样性表示未凝结、未固定、多形态的状态；一体表示凝结、固定、同一的状态。

Caraṇatejoti caranti tena agataṃ disaṃ nibbānaṃ gacchantīti caraṇaṃ. Kiṃ taṃ? Sīlaṃ. Tadeva paṭipakkhatāpanaṭṭhena tejo. Guṇatejoti sīlena laddhapatiṭṭho samādhitejo. Paññātejoti samādhinā laddhapatiṭṭho vipassanātejo. Puññatejoti vipassanāhi laddhapatiṭṭho ariyamaggakusalatejo. Dhammatejoti catunnaṃ tejānaṃ patiṭṭhābhūto buddhavacanatejo. Caraṇatejena tejitattāti sīlatejena tikhiṇīkatattā. Dussīlyatejanti dussīlabhāvasaṅkhātaṃ tejaṃ. Tampi hi santānaṃ tāpanato tejo nāma. Pariyādiyatīti khepeti. Aguṇatejanti samādhissa paṭipakkhaṃ vikkhepatejaṃ. Duppaññatejanti vipassanāñāṇapaṭipakkhaṃ mohatejaṃ. Apuññatejanti taṃtaṃmaggavajjhakilesappahānena kilesasahāyaṃ akusalakammatejaṃ. Na kevalañhetaṃ apuññameva khepeti, ‘‘atthi, bhikkhave, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ kammaṃ kammakkhayāya saṃvattatī’’ti (a. ni. 4.233; dī. ni. 3.312; ma. ni. 2.18) vacanato kusalakammampi khepetiyeva. Puññatejapaṭipakkhavasena apuññatejameva vuttaṃ. Adhammatejanti nānātitthiyānaṃ samayavacanatejaṃ. Imassa ñāṇassa uddesavaṇṇanāyaṃ vutte dutiye atthavikappe rāgādayo ekūnavīsati puthu dussīlyatejā honti. ‘‘Abhisaṅkhārā, bhavagāmikammā’’ti ettha apuññābhisaṅkhārā akusalakammañca apuññatejā honti, āneñjābhisaṅkhārāni lokiyakusalakammāni puññatejeneva khepanīyato apuññatejapakkhikāva honti. Kāmacchandādayo pañcadasa nānattā aguṇatejā honti, niccasaññādayo aṭṭhārasa nānattā duppaññatejā honti, catumaggavajjhā cattāro nānattā apuññatejā honti. Sotāpattimaggavajjhanānattena adhammatejo saṅgahetabbo.

“行力”是指随行而去，去往无方的涅槃，这里的“行”指的是行为。什么是“行”呢？即是戒律。“此戒为对治之法，是行为之光。”“品质之光”指由戒律获得的稳固身心；“智慧之光”是由定力获得的洞察慧；“善德之光”是由般若获得的圣道善德之光；“法之光”是这四种光的根基，亦即佛陀之语光。行为之光即由戒定慧三学所加速强化。恶行之光指由恶行心形成的恶劣光明，这光明就像燃烧的火。摧毁的意思是焚灭。“无德之光”指对定的对立而产生的扰乱火光。“无智之光”指对般若智慧的逆反，是无明之火。“无善德之光”是指离弃圣道根本无明，伴随恶行的光明。仅仅恶业燃烧不能称完全无善德，因为佛经中有“比库们，业有时能生不善苦不善果”的说法，即善业也可被毁坏。故善德光与恶德光对立存在。非法之光指诸多不正法或言语所形成的光明。对于此知义注解中，第二次说法时，贪嗔等中有十七种恶德光现象出现。此处说“习染是往生行，为往生法的恶行，是往生恶行。”这里“无善德恶习染”即“不善习染”也是恶行。“贪欲等五种无德恶行光”是无善德光。“色欲等十五种无德现象”是无智之光。“四圣道戒律”是无善德光。由此可见，入流果戒律性质缺失，则产生非法光聚。

Niddese sallekhapaṭipakkhena asallekhena sallekhaṃ dassetukāmena asallekhapubbako sallekho niddiṭṭho. Nekkhammādayo sattatiṃsa ekattadhammāva paccanīkānaṃ sallikhanato ‘‘sallekho’’ti vuttā. Tasmiṃ nekkhammādike sattatiṃsapabhede sallekhe ñāṇaṃ sallekhaṭṭhe ñāṇanti.

通过锻炼与不锻炼相对，表明锻炼之法；不锻炼是锻炼的前因。三十三种放弃等相，从相互对照而称为“锻炼”。故此放弃等三十三种并列定为锻炼知。

Sallekhaṭṭhañāṇaniddesavaṇṇanā niṭṭhitā. · 《削减义智解说》的注释终了。

38. Vīriyārambhañāṇaniddesavaṇṇanā

三十八、精进起动知义说明与注解

§89

89. Vīriyārambhañāṇaniddese anuppannānanti ekasmiṃ attabhāve, ekasmiṃ vā ārammaṇe anibbattānaṃ. Anamatagge hi saṃsāre anuppannā akusalā nāma natthi, kusalā pana atthi. Pāpakānanti lāmakānaṃ. Akusalānaṃ dhammānanti akosallasambhūtānaṃ dhammānaṃ. Anuppādāyāti na uppādanatthāya. Uppannānanti imasmiṃ attabhāve nibbattānaṃ. Pahānāyāti pajahanatthāya. Anuppannānaṃ kusalānaṃ dhammānanti imasmiṃ attabhāve anibbattapubbānaṃ kosallasambhūtānaṃ dhammānaṃ. Uppādāyāti uppādanatthāya. Uppannānanti imasmiṃ attabhāve nibbattānaṃ. Ṭhitiyāti ṭhitatthāya. Asammosāyāti avināsatthāya. Bhiyyobhāvāyāti punappunabhāvāya. Vepullāyāti vipulabhāvāya. Bhāvanāyāti vaḍḍhiyā. Pāripūriyāti paripūraṇatthāya.

89. 关于精进起发智慧的解说，所谓未生者，是指尚未在某一自性或某一境境中起现的状态。于无数世间流转之中，未生的恶法名称不存在，唯有善法存在。所谓恶，即堕落的法。恶法是指由无能造作所生的法。未生者，非为起生之用。已生者是指在此自性中已发生的。弃置者，是为放弃之意。未生的善法，谓在此自性中尚未发生之智法。起生者，是为发生之意。已生者是指在此自性中已发生的。立者，为现存之意。不灭者，是为不灭之意。增长者，谓一再增长之意。广大者，是为充满之意。修习者，是为增长之意。圆满者，是为完善之义。

Idāni akusalesu kāmacchandaṃ, kusalesu nekkhammaṃ visesetvā dassetuṃ anuppannassa kāmacchandassātiādimāha. Tattha kāmacchandoti samādhipaṭipakkho kāmarāgo. Nekkhammanti paṭhamajjhānasamādhi, paṭhamajjhānaṃ vā, sabbe eva vā kusalā dhammā nekkhammaṃ.

现在于不善法中以欲欲为特征，于善法中以出离为特征，为示现未生欲欲等故称欲欲未生。此中欲欲者，是指禅定中相对的欲爱。出离，谓第一禅定或第一禅，是最初禅定，一切善法皆以出离为特征。

Idāni sabbakilesānaṃ sabbakilesapaṭipakkhassa arahattamaggassa ca vasena yojetvā dassetuṃ anuppannānaṃ sabbakilesānantiādimāha. Tattha uppannassa arahattamaggassa ṭhitiyātiādīsu uppādakkhaṇe uppannassa arahattamaggassa ṭhitikkhaṇabhaṅgakkhaṇavasena ‘‘ṭhitiyā’’tiādiyojanā veditabbā. Vibhaṅgaṭṭhakathāyampi ‘‘yā cassa pavatti, ayameva ṭhiti nāmā’’ti (vibha. aṭṭha. 406) vuttaṃ. Keci pana ‘‘arahattamaggassa pubbabhāgamaggo daṭṭhabbo’’ti vadanti.

今者欲令众生了解诸烦恼及其对治法阿拉汉道的存在，故示现未生的诸烦恼等。已生者指阿拉汉道立时始生、住时止生及断灭的关系。须着：“立”字的义，以显明阿拉汉道生起、住持及破坏之含义。在论书中亦云：「一切当有者即为立名。」有学者复说：“应观阿拉汉道之先行部分。”

Vīriyārambhañāṇaniddesavaṇṇanā niṭṭhitā. · 《发起精进智解说》的注释终了。

39. Atthasandassanañāṇaniddesavaṇṇanā

39. 功用观察智慧解说及其注释

§90

90. Atthasandassanañāṇaniddese pañcakkhandhātiādīni vuttatthāneva. Pakāsetīti pākaṭaṃ karoti, sotūnaṃ ñāṇacakkhunā dassanaṃ sampādetīti attho. Nānādhammāti lokiyalokuttarā sabbadhammā vuttā. Kasmā pakāsanāniddese lokiyā eva vuttāti ce? Aniccādivasena pakāsanāya āraddhattā. Lokuttarānañca asammasanūpagattā lokuttarā na vuttā. Nānādhammaniddesena pana atthasandassananiddesena ca tesaṃ saṅgahitattā yathā te pakāsetabbā, tathā pakāsanā pakāsanāyeva. Pajahantoti sotāraṃ pajahāpentoti attho. Sandassetīti sotūnaṃ sammā dasseti. Keci pana ‘‘kāmacchandassa pahīnattā nekkhammatthaṃ sandassetī’’tiādinā nayena paṭhanti. Tesaṃ ujukameva sotūnaṃ dosappahāne guṇapaṭilābhe ca kate sikhāppattaṃ desanāñāṇaṃ hotīti dassanatthaṃ ayaṃ nayo vuttoti veditabbo.

90. 关于功用观察智慧的解说，曰五蕴等已说之义。阐明，即显明意思，谓以智慧之眼使听闻者得见。种种法，谓世间世出世间一切皆说之法。何以于阐明说中仅说世间法乎？因已以无常等义启发阐明。且由于不称受而不谓出世间。以种种法示现及功用观察智慧之综合而须如是阐明，故此处阐明谓阐明者。舍弃者，即舍离听闻者。示现者，是正当显现听闻者。亦有云“欲欲已除，显现出离义”。此等从属意谓而言，应知此理即为对听闻者断除烦恼，获善法之传授智慧。

Atthasandassanañāṇaniddesavaṇṇanā niṭṭhitā. · 义显示智论释之解释已毕。

40. Dassanavisuddhiñāṇaniddesavaṇṇanā

40. 观察净除智慧解说及其注释

§91

91. Dassanavisuddhiñāṇaniddese sabbe dhammā ekasaṅgahitāti sabbe saṅkhatāsaṅkhatā dhammā ekena saṅgahitā paricchinnā. Tathaṭṭhenāti bhūtaṭṭhena, attano attano sabhāvavasena vijjamānatthenāti attho. Anattaṭṭhenāti kārakavedakasaṅkhātena attanā rahitaṭṭhena. Saccaṭṭhenāti avisaṃvādakaṭṭhena, attano sabhāvaññathattābhāvenāti attho. Paṭivedhaṭṭhenāti sabhāvato ñāṇena paṭivijjhitabbaṭṭhena. Idha lokuttarañāṇena asammohato ārammaṇato ca paṭivedho veditabbo. Abhijānanaṭṭhenāti lokikena ñāṇena ārammaṇato, lokuttarena ñāṇena asammohato ārammaṇato ca tesaṃ tesaṃ dhammānaṃ sabhāvato abhijānitabbaṭṭhena. ‘‘Sabbaṃ, bhikkhave, abhiññeyya’’nti (saṃ. ni. 4.46) hi vuttaṃ. Parijānanaṭṭhenāti vuttanayeneva lokiyalokuttarehi ñāṇehi sabhāvato abhiññātānaṃ dhammānaṃ aniccādito niyyānādito ca paricchinditvā jānitabbaṭṭhena. ‘‘Sabbaṃ, bhikkhave, pariññeyya’’nti hi vuttaṃ. Dhammaṭṭhenāti sabhāvadhāraṇādinā dhammaṭṭhena. Dhātuṭṭhenāti nijjīvatādinā dhātuṭṭhena. Ñātaṭṭhenāti lokiyalokuttarehi ñāṇehi ñātuṃ sakkuṇeyyaṭṭhena. Yathā daṭṭhuṃ sakkuṇeyyādinā atthena ‘‘diṭṭhaṃ sutaṃ mutaṃ viññātaṃ rūpa’’nti vuttaṃ, evamidhāpi ñātuṃ sakkuṇeyyaṭṭho ñātaṭṭhoti veditabbo. Sacchikiriyaṭṭhenāti ārammaṇato paccakkhakātabbaṭṭhena. Phusanaṭṭhenāti paccakkhakatassa ārammaṇato punappunaṃ phusitabbaṭṭhena. Abhisamayaṭṭhenāti lokikena ñāṇena abhisamāgantabbaṭṭhena. Kiñcāpi hi ‘‘tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ, abhiññāpaññā ñātaṭṭhe ñāṇaṃ, sacchikiriyāpaññā phassanaṭṭhe ñāṇa’’nti ekekameva ñāṇaṃ vuttaṃ. Aṭṭhakathāyañca –

第九十一节关于见净智的解释中说，诸法皆为一法所摄，即一切有为法皆由一法所集结截断。所谓“如其所住”，即依法境自身本性显现的意义。所谓“无我所住”，指因缘所缘体相所起，自性无我的义。所谓“真实所住”，是指非虚妄所转，法自性真实不虚的义。所谓“证明所住”，是指以自性之智识应证之所。此处以出世间智慧，在无惑无执之境界中，应当证知。所谓“了知所住”，是指以世智观根本、以出世智无惑知见，应知诸法依自性本体理应了知。如经中所说：“一切诸法，应当得悉解知。”所谓“认识所住”，是以此世境与出世境二种智，分别认识诸法自性，已剖断诸法生灭变化，如经中所说：“一切诸法，应当彻知。”所谓“法所住”，是指诸法赖本性维系显现。所谓“界所住”，是指生命存续诸界。所谓“认识者所住”，是指在世间与出世间智中能为所知处。若以“可见、可闻、可触、可知”等义，应知此为能认识的所住。所谓“实证所住”，是指因缘所缘，得以直接分证之处。所谓“触所住”，是指由分证所缘而复次触知之处。所谓“深入所住”，是指依世俗智而深入觉知之所。诸如“如其所住见解”是智，及“认识之智”、“实证之智”、“触知之智”等，均是各类知见。又如注疏中说——

‘‘Samavāye khaṇe kāle, samūhe hetudiṭṭhisu;

“于集会时刻，于群中于因见中；

Paṭilābhe pahāne ca, paṭivedhe ca dissatī’’ti . –

于获得与舍弃，于证得中显现。”——

Gāthāvaṇṇanāyaṃ abhisamayasaddassa paṭivedhattho vutto, idha pana yathāvuttena atthena tesaṃ nānattaṃ veditabbaṃ. Aṭṭhakathāyameva hi so lokiyañāṇavasena dhammābhisamayo vuttoti.

此偈是为说明“深入”的义理所作。此处亦依注疏所说取义，谓此乃世俗智中诸法深入之解说。

Kāmacchando nānattanti vikkhepasabbhāvato nānārammaṇattā ca nānāsabhāvoti attho. Evaṃ sabbakilesā veditabbā. Nekkhammaṃ ekattanti cittekaggatāsabbhāvato nānārammaṇavikkhepābhāvato ca ekasabhāvanti attho. Evaṃ sabbakusalā veditabbā. Idha peyyālena saṃkhittānaṃ byāpādādīnaṃ akusalānaṃ yathāvuttena atthena nānattaṃ veditabbaṃ. Vitakkavicārādīnaṃ pana heṭṭhimānaṃ heṭṭhimānaṃ uparimato uparimato oḷārikaṭṭhena nānattaṃ veditabbaṃ. Yasmā ekasaṅgahitanānattekattānaṃ paṭivedho maggakkhaṇe saccapaṭivedhena sijjhati, tasmā ‘‘paṭivedho’’ti padaṃ uddharitvā saccābhisamayaṃ dassesi.

“欲望”，因其性质扰乱多样，故特指为种种散乱现象、多异多相之义。诸贪欲等烦恼皆应洞见。出离则是统一一心之义，因其无诸散乱变异，故谓为唯一本性。诸善法亦应知悉。此处以表简略示见邪慢之类诸不善，以示其异别。如无别一法所摄，故于证入道时应以真实证入作为深入的标准，注中因此以“深入”为词，示明为真实证入之一义。

Pariññā paṭivedhaṃ paṭivijjhatīti pariññābhisamayena abhisameti. Esa nayo sesesu. Saccābhisamayakālasmiñhi maggañāṇassa ekakkhaṇe pariññā, pahānaṃ, sacchikiriyā, bhāvanāti cattāri kiccāni honti. Yathā nāvā apubbaṃ acarimaṃ ekakkhaṇe cattāri kiccāni karoti, orimaṃ tīraṃ pajahati, sotaṃ chindati, bhaṇḍaṃ vahati, pārimaṃ tīraṃ appeti, evameva maggañāṇaṃ apubbaṃ acarimaṃ ekakkhaṇe cattāri saccāni abhisameti, dukkhaṃ pariññābhisamayena abhisameti, samudayaṃ pahānābhisamayena abhisameti, maggaṃ bhāvanābhisamayena abhisameti, nirodhaṃ sacchikiriyābhisamayena abhisameti. Kiṃ vuttaṃ hoti? Nirodhaṃ ārammaṇaṃ katvā kiccavasena cattāripi saccāni pāpuṇāti passati paṭivijjhatīti. Yathā orimaṃ tīraṃ pajahati, evaṃ maggañāṇaṃ dukkhaṃ parijānāti. Yathā sotaṃ chindati, evaṃ samudayaṃ pajahati. Yathā bhaṇḍaṃ vahati, evaṃ sahajātādipaccayatāya maggaṃ bhāveti. Yathā pārimaṃ tīraṃ appeti, evaṃ pārimatīrabhūtaṃ nirodhaṃ sacchikarotīti evaṃ upamāsaṃsandanaṃ veditabbaṃ.

“圆满知、深入、证知”，谓由圆满知入深见，称为深入。此理亦通用于他处。于证得之时，真知如来道中有四事：见知、断除、证持、修习。犹如舟行首尾共四步：一者前行，二者弃岸，三者断流，四者抵岸。佛陀妙智初现于一刹那间，四谛即得圆满证入，明见苦集而除弃，修习道而证得灭，得以四圣谛理行圆满。所谓见知苦，似弃岸；知集如断流，知道如乘舟载具，证灭则如抵岸。由此譬喻显示，内证法义当如此体认。

Dassanaṃvisujjhatīti taṃtaṃmaggavajjhakilesatamappahānena ñāṇadassanaṃ visuddhibhāvaṃ pāpuṇāti. Dassanaṃ visuddhanti tassa tassa phalassa uppādakkhaṇe tassa tassa maggañāṇassa kiccasiddhippattito ñāṇadassanaṃ visuddhibhāvaṃ pattaṃ hoti. Sabbadhammānaṃ ekasaṅgahitāya nānattekattapaṭivedhapaññāya maggaphalañāṇehi siddhito ante maggaphalañāṇāni vuttāni.

所谓见解清净者，是指借由断除烦恼及道路障碍，令智见净化而获得见解清净的境界。见解清净，乃是于各各果报生起之时，依止当时之道之智，达成事理之圆满完成而获得的见解净化功德。诸法皆为一处汇总，凭多方面的分别智慧及对道路果报之智悉皆成就，故末了当行的道路果报之智便被称为见解清净现证。诸如此类有关道路果报之智，皆有所记载。

Dassanavisuddhiñāṇaniddesavaṇṇanā niṭṭhitā. · 见清净智论释之解释已毕。

41-42. Khantiñāṇapariyogāhaṇañāṇaniddesavaṇṇanā

41-42. 忍慧因缘说明与解释

§92-93

92-93. Khantiñāṇapariyogāhaṇañāṇaniddesesu rūpaṃ aniccato viditanti aniccānupassanāya aniccanti ñātaṃ. Rūpaṃ dukkhato viditanti dukkhānupassanāya dukkhanti ñātaṃ. Rūpaṃ anattato viditanti anattānupassanāya anattāti ñātaṃ. Yaṃ yaṃ viditaṃ, taṃ taṃ khamatīti yaṃ yaṃ rūpaṃ aniccādito viditaṃ, taṃ taṃ rūpaṃ aniccādito khamati ruccati. ‘‘Rūpaṃ aniccato viditaṃ, yaṃ yaṃ viditaṃ, taṃ taṃ khamatī’’ti visuṃ visuñca katvā kesuci potthakesu likhitaṃ. ‘‘Vedanā saññā saṅkhārā aniccato viditā’’tiādinā liṅgavacanāni parivattetvā yojetabbāni. Phusatīti vipassanāñāṇaphusanena phusati pharati. Pariyogahatīti vipassanāñāṇena pavisati. Pariyogāhatītipi pāṭho.

92-93. 在忍慧因缘解释中，揭示形色的无常本质，令人知晓无常之观的应知无常。形色是苦的显现，使人知苦观理应知苦。形色非我，令知无我的观理应知无我。凡所能知者，无不被忍以容纳。因知形色等为无常者，能忍受形色等无常之事而生喜爱者。此段文字说明已详录于清净小册中，书写为“已知感受、想、行皆无常”等声明句。此处“触”意为以内观智之接触，触及；“因缘说明”含义为内观智慧进入，触达印证之意。

Khantiñāṇapariyogāhaṇañāṇaniddesavaṇṇanā niṭṭhitā. · 忍智与深入智论释之解释已毕。

43. Padesavihārañāṇaniddesavaṇṇanā

43. 住处见解说明与解释

§94

94. Padesavihārañāṇaniddese yenākārena mātikāya uddiṭṭho padeso paccavekkhitabbo, taṃ dassento micchādiṭṭhipaccayāpi vedayitantiādimāha. Tattha micchādiṭṭhipaccayāti diṭṭhisampayuttavedanāpi vaṭṭati diṭṭhiṃ upanissayaṃ katvā uppannā kusalākusalavedanāpi vipākavedanāpi. Tattha micchādiṭṭhisampayuttā akusalāva hoti, diṭṭhiṃ pana upanissāya kusalāpi uppajjanti akusalāpi. Micchādiṭṭhikā hi diṭṭhiṃ upanissāya pakkhadivasesu yāgubhattādīni denti, andhakuṭṭhiādīnaṃ vattaṃ paṭṭhapenti, catumahāpathe sālaṃ karonti, pokkharaṇiṃ khaṇāpenti, pupphārāmaṃ phalārāmaṃ ropenti, nadīviduggesu setuṃ attharanti, visamaṃ samaṃ karonti. Iti tesaṃ kusalā vedanā uppajjati. Micchādiṭṭhiṃ pana nissāya sammādiṭṭhike akkosanti paribhāsanti vadhabandhādīni karonti, pāṇaṃ vadhitvā devatānaṃ upaharanti. Iti nesaṃ akusalā vedanā uppajjati. Vipākavedanā pana bhavantaragatānaṃ hoti. Sā pana micchādiṭṭhi sahajātāya vedanāya sahajātaaññamaññanissayasampayuttaatthiavigatapaccayehi paccayo hoti, samanantaraniruddhā micchādiṭṭhi paccuppannamicchādiṭṭhisampayuttāya vedanāya anantarasamanantarūpanissayaāsevananatthivigatapaccayehi paccayo hoti, micchādiṭṭhiṃ garuṃ katvā abhinandantassa lobhasahagatavedanāya ārammaṇaārammaṇādhipatiārammaṇūpanissayapaccayehi paccayo hoti, sabbākusalehi micchādiṭṭhiṃ ārammaṇamattaṃ karontassa sabbākusalavedanāya micchādiṭṭhiṃ paccavekkhantassa vipassantassa kusalābyākatavedanāya ārammaṇapaccayena paccayo hoti, micchādiṭṭhipaccayena uppajjamānānaṃ kusalākusalavedanānaṃ bhavantare vipākavedanānañca upanissayapaccayena paccayo hoti.

94. 就住处见解的说明中，依某目录指出应审察之处。于此表明，即使由错误见及其因缘诱发的感受亦在内。所谓错误见缘者，连同见相应的感受相随起，建立起了作为见的基础，致使善恶感受及其果报感受俱生起。由此，错误见所带领的都是不善行，但由于有见为依据，亦能生起善恶感受。错误见之人与愚昧大众，常作诸如祭祀食施、妄建盲信规矩、伐树毁林、挖掘塘池、修建花园果园、筑桥渡河、平整地形等事，这些行为乃至产生善觉受。基于错误见，恶者对正见者加以责难、讥讽，作恶报之行如杀害生灵、献供天神等。于是恶感受即由此生起。果报感受则为生于轮回之中者的感受。又此错误见故而生成的感受，与自身生起的感受及相互因缘相续并行，随时随刻都存在；由错误见诱发者及其相续的感受也不断生起。错误见若被看重，随爱欲合生的贪感受为其所生众相随缘，彼时亦具依止性；众善者视错误见仅为一种缘起，对它有观察觉照的慧观，故能有良善的智见感官所依止。由错误见所缘生的善恶感受、轮回果报感受，皆是紧密依止错误见的因缘生起。

Micchādiṭṭhivūpasamapaccayāti micchādiṭṭhivūpasamo nāma sammādiṭṭhi, tasmā yaṃ sammādiṭṭhipaccayā vedayitaṃ vuttaṃ, tadeva ‘‘micchādiṭṭhivūpasamapaccayā’’ti veditabbaṃ. Keci pana ‘‘micchādiṭṭhivūpasamo nāma vipassanākkhaṇe sotāpattimaggakkhaṇe cā’’ti vadanti.

所谓错误见息灭之因缘，是指错误见已息灭的状态，即为正见。故当说因正见而生起的感受，实即名为「错误见息灭之因缘」。但有些人说「错误见息灭，即于内观智慧显现，乃入流果道之际也」。

Sammādiṭṭhipaccayāpi vedayitanti etthāpi sammādiṭṭhisampayuttavedanāpi vaṭṭati sammādiṭṭhiṃ upanissayaṃ katvā uppannā kusalākusalavedanāpi vipākavedanāpi. Tattha sammādiṭṭhisampayuttā kusalāva hoti, sammādiṭṭhiṃ pana upanissāya buddhapūjā dīpamālāropanaṃ mahādhammassavanaṃ appatiṭṭhite disābhāge cetiyapatiṭṭhāpananti evamādīni puññāni karonti. Iti nesaṃ kusalā vedanā uppajjati. Sammādiṭṭhimeva nissāya micchādiṭṭhike akkosanti paribhāsanti, attānaṃ ukkaṃsanti, paraṃ vambhenti. Iti nesaṃ akusalā vedanā uppajjati. Vipākavedanā pana bhavantaragatānaṃyeva hoti. Sā pana sammādiṭṭhi sahajātāya samanantaraniruddhāya paccuppannāya vedanāya micchādiṭṭhiyā vuttapaccayeheva paccayo hoti, lokikasammādiṭṭhi paccavekkhaṇasampayuttāya vipassanāsampayuttāya nikantisampayuttāya ca vedanāya ārammaṇapaccayena paccayo hoti, micchādiṭṭhiyā vuttanayeneva upanissayapaccayena paccayo hoti, maggaphalasammādiṭṭhi paccavekkhaṇasampayuttāya vedanāya ārammaṇaārammaṇādhipatiārammaṇūpanissayapaccayavasena paccayo hoti.

正见为因，也表现为感受。在此，即使与正见相连的感受也在轮转着，正见作为依靠，产生善恶感受以及果报感受。在这当中，与正见相连的是善感受。比方说，凭借正见作为依托，进行佛事礼敬、悬挂灯饰、聆听大法，停驻在方向之处，建立佛塔等，诸如此类善业皆由此生起。正是这些生起善感受。仅以正见为依靠，邪见便生起，他们因邪见而互相批评、诽谤，自己挑剔自己，欺骗他人。正是由此生起恶感受。至于果报感受，则仅存在于有生死流转者中。这果报感受对应正见，是与生俱来的，持续不中断，是随当下感受紧随而至的依缘；它依托于世俗正见、审察相连的正见、观相连的正见等感受的所缘缘起；又依赖于以邪见为说、以邪见为依止的因缘；更依赖于道果正见—审察相连的正见—以感受为所缘—感受之主人—以感受为依存的缘起而生。

Sammādiṭṭhivūpasamapaccayāpivedayitanti sammādiṭṭhivūpasamo nāma micchādiṭṭhi, tasmā yaṃ micchādiṭṭhipaccayā vedayitaṃ vuttaṃ, tadeva ‘‘sammādiṭṭhivūpasamapaccayā’’ti veditabbaṃ. Micchāsaṅkappapaccayā micchāsaṅkappavūpasamapaccayātiādīsupi eseva nayo. Yassa yassa hi ‘‘vūpasamapaccayā’’ti vuccati, tassa tassa paṭipakkhadhammapaccayāva taṃ taṃ vedayitaṃ adhippetaṃ. Micchāñāṇādīsu pana micchāñāṇaṃ nāma pāpakiriyāsu upāyacintā. Atha vā micchāñāṇaṃ micchāpaccavekkhaṇañāṇaṃ. Sammāñāṇaṃ nāma vipassanāsammādiṭṭhiṃ lokuttarasammādiṭṭhiñca ṭhapetvā avasesakusalābyākataṃ ñāṇaṃ. Micchāvimutti nāma pāpādhimuttitā. Atha vā ayāthāvavimutti aniyyānikavimutti avimuttasseva sato vimuttisaññīti. Sammāvimutti nāma kalyāṇādhimuttitā phalavimutti ca. Sammādiṭṭhiādayo heṭṭhā vuttatthāyeva.

正见平息之因，谓正见平息即是邪见。故此，谓依邪见而感受，即应称为“正见平息之因”。邪思惟为因，则邪思惟平息为果，诸如此类亦同。凡称为“平息之因”，皆为其对立法的相应果受之因缘。于邪见等中，邪见名为恶行中之惑念；或者视为邪见为恶覆解脱，非真解脱，称作无自性解脱。真解脱为善法上之解脱及有果解脱。正见诸义，俱依所说义而成。

Chandapaccayāpītiādīsu pana chando nāma lobho, chandapaccayā aṭṭhalobhasahagatacittasampayuttavedanā veditabbā. Chandavūpasamapaccayā paṭhamajjhānavedanāva. Vitakkapaccayā paṭhamajjhānavedanā. Vitakkavūpasamapaccayā dutiyajjhānavedanā. Saññāpaccayā ṭhapetvā paṭhamajjhānaṃ sesā cha samāpattivedanā. Saññāvūpasamapaccayā nevasaññānāsaññāyatanavedanā.

贪欲为因等，贪欲即欲爱，是含有八贪心之心所相连的感受，应当了解。欲爱平息之因，为初禅感受。念头为因，为初禅感受。念头平息之因，为第二禅感受。识为因，建立初禅其余五法成就之感受。识平息之因，为无识处感受。

Chando ca avūpasanto hotītiādīsu sace chandavitakkasaññā avūpasantā hontīti attho. Tappaccayāti so chandavitakkasaññānaṃ avūpasamo eva paccayo tappaccayo, tasmā tappaccayā. Chandavitakkasaññāavūpasamapaccayā vedanā hotīti attho. Sā aṭṭhalobhasahagatacittasampayuttavedanā hoti. Sace chando vūpasanto vitakkasaññā avūpasantā. Tappaccayāti so chandassa vūpasamo vitakkasaññānaṃ avūpasamo eva paccayo tappaccayo, tasmā tappaccayā. Sā paṭhamajjhānavedanāva. Sace chandavitakkā vūpasantā saññā avūpasantā. Tappaccayāti so chandavitakkānaṃ vūpasamo saññāya avūpasamo eva paccayo tappaccayo, tasmā tappaccayā. Sā dutiyajjhānavedanāva. Sace chandavitakkasaññā vūpasantā. Tappaccayāti so chandavitakkasaññānaṃ vūpasamo eva paccayo tappaccayo, tasmā tappaccayā. Sā nevasaññānāsaññāyatanavedanāva. Keci pana ‘‘chando nāma appanaṃ pāpuṇissāmīti pubbabhāge dhammacchando, appanāppattassa so chando vūpasanto hoti. Paṭhamajjhāne vitakko hoti, dutiyajjhānappattassa vitakko vūpasanto hoti. Sattasu samāpattīsu saññā hoti, nevasaññānāsaññāyatanaṃ samāpannassa ca nirodhaṃ samāpannassa ca saññā vūpasantā hotī’’ti evaṃ vaṇṇayanti. Idha pana nirodhasamāpatti na yujjati. Appattassapattiyāti arahattaphalassa pattatthāya. Atthi āyavanti atthi vīriyaṃ. Āyāvantipi pāṭho. Tasmimpi ṭhāne anuppatteti tassa vīriyārambhassa vasena tasmiṃ arahattaphalassa kāraṇe ariyamagge anuppatte . Tappaccayāpi vedayitanti arahattassa ṭhānapaccayā vedayitaṃ. Etena catumaggasahajātā nibbattitalokuttaravedanā gahitā. Keci pana ‘‘āyavanti paṭipatti. Tasmimpi ṭhāne anuppatteti tassā bhūmiyā pattiyā’’ti vaṇṇayanti.

妄想不平息等，谓若贪欲、念头、识等不平息。断失为因，指妄想不平息之反对因，故称为断失因。贪欲、念头、识不平息为因时，即为含有八贪心的心所相连的感受。若欲爱平息，念头、识不平息，为断失因，此即初禅感受。若欲爱、念头平息，识不平息，为断失因，此即第二禅感受。若欲爱、念头、识平息，为断失因，此即无识处感受。有些人说：「‘欲爱’是前行的法欲，若无前行，则欲爱平息。初禅中念头在，说第二禅念头平息。初禅七入定时有识，入无识处定和出无识处定时，识平息。」如是解说。然而，此处不应入无漏定。所谓入定谓得阿拉汉果之义。所谓生存，谓有效力，读作“āyavanti”。基于此处于该义中，禅定相续不失，阿拉汉果缘由功德道品不失。正因缘之感受为因。又有人说：「生存乃修行，因地不生，为得地之成就。」

Padesavihārañāṇaniddesavaṇṇanā niṭṭhitā. · 部分住智论释之解释已毕。

44-49. Vivaṭṭañāṇachakkaniddesavaṇṇanā

四十四至四十九段，解说了辨别六种解脱定的区别。

§95

95. Vivaṭṭañāṇachakkaniddese nekkhammādhipatattā paññāti nekkhammaṃ adhikaṃ katvā nekkhammādhikabhāvena pavattā paññā. Kāmacchandato saññāya vivaṭṭatīti nekkhammādhipatikatapaññāsampayuttasaññāya hetubhūtāya, karaṇabhūtāya vā kāmacchandato vivaṭṭati parāvattati, parammukhī hotīti attho. Esa nayo sesesu.

第九十五段《辨别六种解脱定》讲述出离为先导，智慧乃超出出离者，故智慧称出离之胜。由贪欲遮碍生起的诸识因由贪欲遮蔽或转相转向，他向前面，应分别理解其义。此理同样适用于后文。

§96

96.Kāmacchando nānattanti kāmacchando santavuttitāya abhāvato na ekasabhāvo. Nekkhammaṃ ekattanti nekkhammaṃ santavuttibhāvato ekasabhāvo. Nekkhammekattaṃ cetayatoti kāmacchande ādīnavadassanena nekkhammaṃ pavattayato. Kāmacchandato cittaṃ vivaṭṭatīti diṭṭhādīnavato kāmacchandato nekkhammakkhaṇe cittaṃ vivaṭṭati. Esa nayo sesesu.

欲贪不同，欲贪为已止时则无分别。出世离欲归于一境故出世离欲有统一。欲贪消除即念住于出世离欲。欲贪时心生烦恼，因见执着，欲贪时心生乱转。此乃余义。

§97

97.Kāmacchandaṃ pajahantoti nekkhammapavattikkhaṇe kāmacchandaṃ vikkhambhanappahānena pajahanto. Nekkhammavasena cittaṃ adhiṭṭhātīti paṭiladdhassa nekkhammassa vasena taṃsampayuttacittaṃ adhitiṭṭhati adhikaṃ karonto tiṭṭhati, pavattetīti attho. Esa nayo sesesu.

断除欲贪者，于出世离欲起时，以摧破欲贪为断除。心以出世离欲为主而住持，随之合于心而现行，即为出世离欲起，此义亦然。此乃余义。

§98

98.Cakkhu suññaṃ attena vāti bālajanaparikappitassa kārakavedakasaṅkhātassa attano abhāvā cakkhu attena ca suññaṃ. Yañhi yattha na hoti, tena taṃ suññaṃ nāma hoti. Attaniyena vāti attano abhāveneva attano santakassapi abhāvā attano santakena ca suññaṃ. Lokassa attāti ca attaniyanti ca ubhayathā gāhasambhavato tadubhayagāhapaṭisedhanatthaṃ attābhāvo ca attaniyābhāvo ca vutto. Niccena vāti bhaṅgaṃ atikkamitvā tiṭṭhantassa kassaci abhāvato niccena ca suññaṃ. Dhuvena vāti pavattikkhaṇepi thirassa kassaci abhāvato dhuvena ca suññaṃ. Sassatena vāti sabbakālepi vijjamānassa kassaci abhāvato sassatena ca suññaṃ. Avipariṇāmadhammena vāti jarābhaṅgavasena dvidhā aparivattamānapakatikassa kassaci abhāvato avipariṇāmadhammena ca suññaṃ. Atha vā niccabhāvena ca dhuvabhāvena ca sassatabhāvena ca avipariṇāmadhammabhāvena ca suññanti attho. Samuccayattho vā-saddo. Yathābhūtaṃ jānato passatoti iccevaṃ anattānupassanāñāṇena yathāsabhāvena jānantassa cakkhunā viya ca passantassa. Cakkhābhinivesato ñāṇaṃ vivaṭṭatīti cakkhu attāti vā attaniyanti vā pavattamānato diṭṭhābhinivesato tadaṅgappahānavasena ñāṇaṃ vivaṭṭati. Esa nayo sesesu.

眼空者，即以我见观之，愚人揣测眼色所依，识眼以致我无，即眼为我，眼空也。以彼无处称为空。谓我无者，乃谓自身无，亦谓自身所依之识及识所缘色空。谓世界为我，自我亦为我，两者依存，故谓二者皆无，以涅槃永无变化断为确定层次，超越变化于不动者曰永恒，阴离却自体称空。总而言之，即以上说也。于本知见，依不我见智，如眼见者随自知见而现行，因见执著故，心识现乱，谓眼识之空。此理亦为余义。

§99

99.Nekkhammena kāmacchandaṃ vosajjatīti nekkhammalābhī puggalo nekkhammena tappaṭipakkhaṃ kāmacchandaṃ pariccajati. Vosagge paññāti kāmacchandassa vosaggabhūte nekkhamme taṃsampayuttā paññā. Esa nayo sesesu. Pīḷanaṭṭhādayo heṭṭhā vuttatthā eva. Parijānanto vivaṭṭatīti puggalādhiṭṭhānā desanā, maggasamaṅgīpuggalo dukkhassa catubbidhaṃ atthaṃ kiccavasena parijānanto dubhato vuṭṭhānavasena vivaṭṭati, ñāṇavivaṭṭanepi ñāṇasamaṅgī vivaṭṭatīti vutto.

依出世离欲灭欲贪者，获出世离欲者，断除欲贪。于欲贪所缘分别为智慧，故离欲者具智慧。此为余义。苦及其类皆依前文释说。知见称为人所依教说，行者通晓四圣谛功用因缘，艰难出现故称知见现行，称曰智慧现行。

§100

100.Tathaṭṭhepaññāti etassa puggalasseva tathaṭṭhe vivaṭṭanā paññā. Esa nayo sesesu. Idāni maggakkhaṇe eva kiccavasena ākāranānattato cha vivaṭṭañāṇāni dassetuṃ saññāvivaṭṭotiādimātikaṃ ṭhapetvā taṃ atthato vibhajanto sañjānanto vivaṭṭatītiādimāha. Tattha sañjānanto vivaṭṭatīti saññāvivaṭṭoti yasmā pubbabhāge nekkhammādiṃ adhipatito sañjānanto yogī pacchā nekkhammasampayuttañāṇena kāmacchandādito vivaṭṭati, tasmā taṃ ñāṇaṃ saññāvivaṭṭo nāmāti attho. Cetayanto vivaṭṭatīti cetovivaṭṭoti yasmā yogī nekkhammekattādīni cetayanto sampayuttañāṇena kāmacchandādito vivaṭṭati, tasmā taṃ ñāṇaṃ cetovivaṭṭo nāmāti attho. Vijānanto vivaṭṭatīti cittavivaṭṭoti yasmā yogī nekkhammādivasena cittādhiṭṭhānena vijānanto taṃsampayuttañāṇena kāmacchandādito vivaṭṭati, tasmā taṃ ñāṇaṃ cittavivaṭṭo nāmāti attho. Ñāṇaṃ karonto vivaṭṭatīti ñāṇavivaṭṭoti yasmā yogī chabbidhaṃ ajjhattikāyatanaṃ anattānupassanāñāṇena suññato viditaṃ karonto teneva ñāṇena diṭṭhābhinivesato vivaṭṭati, tasmā taṃ ñāṇaṃ ñāṇavivaṭṭo nāmāti attho. Vosajjanto vivaṭṭatīti vimokkhavivaṭṭoti yasmā yogī nekkhammādīhi kāmacchandādīni vosajjanto taṃsampayuttañāṇena kāmacchandādito vivaṭṭati, tasmā taṃ ñāṇaṃ vimokkhavivaṭṭo nāmāti attho. Tathaṭṭhe vivaṭṭatīti saccavivaṭṭoti yasmā yogī catubbidhe tathaṭṭhe dubhato vuṭṭhānavasena vivaṭṭati, tasmā maggañāṇaṃ saccavivaṭṭo nāmāti attho. Maggañāṇameva vā tathaṭṭhe dubhato vuṭṭhānabhāvena vivaṭṭatīti saccavivaṭṭoti attho.

智慧现行即对该人智慧现行之说，乃为余义。于修道当下为方便，因能显露六种现行识知力故成智慧现行。此将义理详细划分而解说。知见现行即识知现行，因先领悟出世离欲等，后由觉知分别欲贪所缘而现行，此即分别智慧之知现行名。念既分别，则称心识现行；成就六内观空识无我之智慧，以知见现行念现行，故得识知现行。弃舍欲贪等习气者，因智慧断除，故得解脱现行名。如此划分即为真理现行，于行苦谛当下因行见证出现，故称为道识真理现行。是谓真理现行义。

Yatthasaññāvivaṭṭotiādi saccavivaṭṭañāṇaniddese vuttattā saccavivaṭṭañāṇakkhaṇameva sandhāya vuttanti veditabbaṃ. Maggakkhaṇeyeva hi sabbāni yujjanti. Kathaṃ? Ñāṇavivaṭṭe ñāṇañhi vajjetvā sesesu ariyamaggo sarūpeneva āgato. Vipassanākiccassa pana maggeneva sijjhanato vipassanākiccasiddhivasena ñāṇavivaṭṭañāṇampi maggakkhaṇe yujjati. Maggañāṇeneva vā ‘‘cakkhu suñña’’ntiādi kiccavasena paṭividdhameva hotīti maggakkhaṇe taṃ ñāṇaṃ vattuṃ yujjatiyeva. Atthayojanā panettha ‘‘yattha maggakkhaṇe saññāvivaṭṭo, tattha cetovivaṭṭo. Yattha maggakkhaṇe cetovivaṭṭo , tattha saññāvivaṭṭo’’ti evamādinā nayena sabbasaṃsandanesu yojanā kātabbā. Atha vā saññāvivaṭṭacetovivaṭṭacittavivaṭṭavimokkhavivaṭṭesu catunnaṃ ariyamaggānaṃ āgatattā saccavivaṭṭo āgatoyeva hoti. Ñāṇavivaṭṭo ca saccavivaṭṭeneva kiccavasena siddho hoti. Saññācetocittavimokkhavivaṭṭesveva ca peyyāle vitthāriyamāne ‘‘anattānupassanādhipatattā paññā abhinivesato saññāya vivaṭṭatīti adhipatattā paññā saññāvivaṭṭe ñāṇa’’nti ca, ‘‘abhiniveso nānattaṃ, anattānupassanā ekattaṃ. Anattānupassanekattaṃ cetayato abhinivesato cittaṃ vivaṭṭatīti nānatte paññā cetovivaṭṭe ñāṇa’’nti ca, ‘‘abhinivesaṃ pajahanto anattānupassanāvasena cittaṃ adhiṭṭhātīti adhiṭṭhāne paññā cittavivaṭṭe ñāṇa’’nti ca, ‘‘anattānupassanāya abhinivesaṃ vosajjatīti vosagge paññā vimokkhavivaṭṭe ñāṇa’’nti ca pāṭhasambhavato ñāṇavivaṭṭe ñāṇampi tesu āgatameva hoti. Ñāṇavivaṭṭe ca anattānupassanāya vuṭṭhāya ariyamaggaṃ paṭiladdhassa kiccavasena ‘‘cakkhu suññaṃ attena vā attaniyena vā’’tiādiyujjanato saccavivaṭṭo labbhati, tasmā ekekasmiṃ vivaṭṭe sesā pañca pañca vivaṭṭā labbhanti. Tasmā evaṃ ‘‘yattha saññāvivaṭṭo, tattha cetovivaṭṭo’’tiādikāni saṃsandanāni vuttānīti veditabbaṃ.

于智慧现行等真理现行识知示现处说，其义于智慧现行识知时是阶段之际最为切合应知。于行道时刻诸种识知共现，何以故？以智慧现行为识之集，余义四圣谛道理以道之形态现。观慧之功用于证悟路上临终得成，故以识知现行结于行道境。此境界能反证“眼空”等说。又依次序，“于道时刻有智慧现行，住处有念现行；道时刻有念现行，住处有识现行”等之说，须于多处连缀以会。若从五识念识心识解脱识等四圣谛来论，则存在当来证得之识知现行，与智慧现行等同。智慧现行为证道时之功用，念识等现行为其辅佐。于数现行分别智慧现行说中，因由无我观察之智慧而不中断，故名智慧现行。于此智慧现行里目睹出世离欲适用，以“眼空”及相关等事理相应证破我执。此后逐一连结说法应知。

Vivaṭṭañāṇachakkaniddesavaṇṇanā niṭṭhitā. · 转起智六法论释之解释已毕。

50. Iddhividhañāṇaniddesavaṇṇanā

50. 神通种类知识的解说与说明

§101

101. Iddhividhañāṇaniddesaṃ idha bhikkhūti imasmiṃ sāsane bhikkhu. Chandasamādhipadhānasaṅkhārasamannāgatanti ettha chandahetuko samādhi, chandādhiko vā samādhi chandasamādhi, kattukamyatāchandaṃ adhipatiṃ karitvā paṭiladdhasamādhissetaṃ adhivacanaṃ. Padhānabhūtā saṅkhārā padhānasaṅkhārā, catukiccasādhakassa sammappadhānavīriyassetaṃ adhivacanaṃ. Catukiccasādhanavasena bahuvacanaṃ kataṃ. Samannāgatanti chandasamādhinā ca padhānasaṅkhārehi ca upetaṃ. Iddhipādanti nipphattipariyāyena vā ijjhanaṭṭhena, ijjhanti etāya sattā iddhā vuddhā ukkaṃsagatā hontīti iminā vā pariyāyena iddhīti saṅkhaṃ gatānaṃ upacārajjhānādikusalacittasampayuttānaṃ chandasamādhipadhānasaṅkhārānaṃ adhiṭṭhānaṭṭhena pādabhūtaṃ sesacittacetasikarāsinti attho. Vuttañhi iddhipādavibhaṅge suttantabhājanīye ‘‘iddhipādoti tathābhūtassa vedanākkhandho…pe… viññāṇakkhandho’’ti (vibha. 434). Abhidhammabhājanīye ca ‘‘iddhipādoti tathābhūtassa phasso vedanā…pe… paggāho avikkhepo’’ti (vibha. 447) vuttaṃ. Tasmā ‘‘sesacittacetasikarāsi’’nti ettha? Chandasamādhipadhānasaṅkhāresu ekekaṃ iddhiṃ katvā dvīhi dvīhi saha sesavacanaṃ katanti veditabbaṃ. Evañhi cattāro khandhā sabbe ca phassādayo dhammā saṅgahitā honti. Iminā nayena sesesupi attho veditabbo. Yatheva hi chandaṃ adhipatiṃ karitvā paṭiladdhasamādhi chandasamādhīti vutto, evaṃ vīriyaṃ cittaṃ vīmaṃsaṃ adhipatiṃ karitvā paṭiladdhasamādhi vīmaṃsāsamādhīti vuccati. Evamekekasmiṃ iddhipāde chandādayo vīriyādayo cittādayo vīmaṃsādayoti tayo tayo dhammā iddhīpi honti iddhipādāpi, sesā pana sampayuttakā cattāro khandhā iddhipādāyeva . Yasmā vā ime tayo tayo dhammā sampayuttakehi catūhi khandhehi saddhiṃyeva ijjhanti, na vinā tehi, tasmā tena pariyāyena sabbe cattāropi khandhā ijjhanaṭṭhena iddhi nāma honti, patiṭṭhaṭṭhena pādā nāmātipi veditabbaṃ.

101. 关于神通种类知识的说明，此处以比库为例，在这教法中所说的比库，具备欲念、定力和精进这三个根本造作的条件。在此，“欲”者，指作为欲因的定力；或者定力高于欲，即“欲定力”；依慕求而主宰欲行；已获得的定力，由此表述。所谓“根本造作”，即根本之造作，也称“根本造作”，这是断除四种功德的精进的专有名词。以“四种功德的修习具足”为由，用复数表达。所谓具足者，是指具备欲定力和根本造作二者。所谓神通根，即出于发达愿望或念求，此众生因念愿增长而坚固，能断除烦恼，故名为神通。此处借用“神通根”表现为有余依止已得禅定相续的善心相续的欲定根本造作之根本立足。经典《神通根辨析》（iddhipādavibhaṅga）中宣说“神通根”是“正理的感受身蕴……识蕴”；在阿毗达摩说部分则称“神通根是正理的触受……紧聚不乱”。因此，这里说“余心相续”，为何如此？欲定根本造作里，每一根都能独成神通，各取两个余心相随。这是因为一切蕴中，对境诸法如触受等皆归合为一。由此推知即使余心也有其用处。正如前文所述，欲为主宰而通过获得定力为欲定，称为“欲定力”；同样精进胜心审察调伏心为“定力审察定力”；由此，神通根里含三种根本心法，分别为欲、精进和心意评议。余者即是与这四蕴结合在一起。由于这三种心法与这四蕴相互依止、不离，因此由此整体成为以愿求为成立依据的神通，连立为基础。如是说。附带指出各个法能够配合四蕴，即使附加余蕴亦有其意义。正如欲以对胜者主宰地位而得定力为欲定之称，因而精进统率心意审察而得定力为审察定力，心即意则为评议定力。三者皆是神通里的要素，在五蕴里也仅与此四蕴相依存。因这三种心法在附着四蕴时互相应和，不离彼此，故由此成为整体，以念愿为坚固基础的神通根及足印。

Vīriyasamādhipadhānasaṅkhārasamannāgatanti ettha pana vīriyanti ca padhānasaṅkhāroti ca ekoyeva. Kasmā dvidhā vuttanti ce? Vīriyassa adhipatibhāvadassanavasenettha paṭhamaṃ vīriyaggahaṇaṃ kataṃ, tasseva catukiccasādhakattadassanatthaṃ padhānasaṅkhāravacanaṃ kataṃ. Evaṃ dvidhā vuttattā eva cetthāpi tayo tayo dhammāti vuttaṃ. Keci pana ‘‘vibhaṅge ‘iddhīti yā tesaṃ tesaṃ dhammānaṃ iddhi samiddhi ijjhanā samijjhanā’ti (vibha. 434) vuttattā iddhi nāma anipphannā, iddhipādo nipphanno’’ti vadanti. Idha pana iddhipi iddhipādopi nipphanno lakkhaṇabbhāhatoti sanniṭṭhānaṃ kataṃ. Iddhi samiddhītiādīhi ijjhanākārena dhammā eva vuttāti veditabbaṃ.

精进定力和根本诸造作具足，此处将精进与定力归为根本造作一统说法。若问为何二分说？为显现精进之主宰地位，对精进进行归纳称为精进施行；并以此展示推动四种功德具足之意，以根本造作用称。如此二分陈述，又在此处综述三者为要术。有人于《辨析》中言：“神通为三者之神通力、成就、渴求及对应增长/失败，故神通为未成就者，神通根则是成就者。”此处显然主张神通与神通根皆为完成相，认为神通根是成就法的特征。故对神通与神通根由此所描述之现象加以区分，指出神通为成就，神通根为由念愿及心意合集而有发达力。

Bhāvetīti āsevati. Suttantabhājanīye (vibha. 431 ādayo) viya idhāpi iddhipādabhāvanā lokiyā eva. Tasmā iddhividhaṃ tāva sampādetukāmo lokiyaṃ iddhipādaṃ bhāvento pathavīkasiṇādīsu aṭṭhasu kasiṇesu adhikatavasippattaaṭṭhasamāpattiko kasiṇānulomato kasiṇapaṭilomato kasiṇānulomapaṭilomato jhānānulomato jhānapaṭilomato jhānānulomapaṭilomato jhānukkantikato kasiṇukkantikato jhānakasiṇukkantikato aṅgasaṅkantikato ārammaṇasaṅkantikato aṅgārammaṇasaṅkantikato aṅgavavatthānato ārammaṇavavatthānatoti imehi cuddasahi ākārehi cittaṃ paridametvā chandasīsavīriyasīsacittasīsavīmaṃsāsīsavasena punappunaṃ jhānaṃ samāpajjati. Aṅgārammaṇavavatthānampi keci icchanti. Pubbahetusampannena pana kasiṇesu catukkajjhānamatte ciṇṇavasināpi kātuṃ vaṭṭatīti taṃ taṃ iddhipādaṃ samādhiṃ bhāvento ‘‘anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāyā’’tiādikaṃ (vibha. 432) catuppakāraṃ vīriyaṃ adhiṭṭhāti, tassa ca hānivuddhiyo ñatvā vīriyasamataṃ adhiṭṭhāti. So evaṃ catūsu iddhipādesu cittaṃ paribhāvetvā iddhividhaṃ sampādeti.

修习意即断除烦恼。于经典讲授中，如《辨析》（431行等）所示，此处神通根的修习观为世俗层面。因此，渴求神通根者，在地、遍、八种光明境中修习集中，分为顺行及逆行、互换式顺逆行，禅的顺逆行变转和禅力施用、光明延续、禅与光明结合、身心合著及对象具足观等十四种方式。某些修习者仍依原因具足地光明禅成就四禅渐入法，意欲深入修持。由此，在四神通根中，精进力生为四种精进，能断除未生之恶不善法等。同时调伏损长，使力量均衡，为修持持戒斋戒而生的力量。由此以四神通根调心，遂得神通种类之成就。

Soimesu catūsu iddhipādesūtiādīsu soti so bhāvitacaturiddhipādo bhikkhu. Catūsu iddhipādesu cittaṃ paribhāvetīti punappunaṃ chandādīsu ekekaṃ adhipatiṃ katvā jhānasamāpajjanavasena tesu cittaṃ paribhāveti nāma, chandādivāsanaṃ gāhāpetīti attho. Paridametīti nibbisevanaṃ karoti. Purimaṃ pacchimassa kāraṇavacanaṃ. Paribhāvitañhi cittaṃ paridamitaṃ hotīti. Muduṃ karotīti tathā dantaṃ cittaṃ vasippattaṃ karoti. Vase vattamānañhi cittaṃ ‘‘mudū’’ti vuccati. Kammaniyanti kammakkhamaṃ kammayoggaṃ karoti. Mudu hi cittaṃ kammaniyaṃ hoti sudhantamiva suvaṇṇaṃ, idha pana iddhividhakammakkhamaṃ. Soti so paribhāvitacitto bhikkhu. Kāyampi citte samodahatītiādi iddhikaraṇakāle yathāsukhaṃ cittacārassa ijjhanatthaṃ yogavidhānaṃ dassetuṃ vuttaṃ. Tattha kāyampi citte samodahatīti attano karajakāyampi pādakajjhānacitte samodahati paveseti āropeti, kāyaṃ cittānugatikaṃ karotīti attho. Evaṃ karaṇaṃ adissamānena kāyena gamanassa upakārāya hoti. Cittampi kāye samodahatīti pādakajjhānacittaṃ attano karajakāye samodahati āropeti , cittampi kāyānugatikaṃ karotīti attho. Evaṃ karaṇaṃ dissamānena kāyena gamanassa upakārāya hoti. Samādahatītipi pāṭho, patiṭṭhāpetīti attho. Kāyavasena cittaṃ pariṇāmetīti pādakajjhānacittaṃ gahetvā karajakāye āropeti kāyānugatikaṃ karoti, idaṃ cittaṃ kāye samodahanassa vevacanaṃ. Cittavasena kāyaṃ pariṇāmetīti karajakāyaṃ gahetvā pādakajjhānacitte āropeti, cittānugatikaṃ karoti, idaṃ kāyaṃ citte samodahanassa vevacanaṃ. Adhiṭṭhātīti ‘‘evaṃ hotū’’ti adhiṭṭhāti. Samodahanassa atthavivaraṇatthaṃ pariṇāmo vutto, pariṇāmassa atthavivaraṇatthaṃ adhiṭṭhānaṃ vuttaṃ. Yasmā samodahatīti mūlapadaṃ, pariṇāmeti adhiṭṭhātīti tassa atthaniddesapadāni , tasmā tesaṃ dvinnaṃyeva padānaṃ vasena pariṇāmetvāti adhiṭṭhahitvāti vuttaṃ, na vuttaṃ samodahitvāti.

四神通根等说中，比库为修习四神通根者。所谓调伏心意，即不断在欲等一一法中，作为主宰，依禅境不断调伏心意，将欲等浇灭。所谓调伏者，是断灭。前文提及因果辞故。调伏心即心之驯服与驯养，使心温和柔顺进行。因正在修习，称为“温和”。施行行为者为能作善业持戒行为之心，在此指对神通相关修行的心态行为。所谓心意调伏者，为示范意乐行为。于此身心同调，如同意愿身与步禅定结合，前行动作对后禅心伴随，使身心相应，是身对心的辅助表现。心对身亦复如是。借此身体动作为心之辅助，反之亦然。所谓“协助”，即相互扶持。用词“协助”即意为设立、建立。因身体伴随着心之变化，身得法住，此处意指辅以脚禅，为身主与心主相续。所谓“确立”即设立。身体对心作影响，以脚禅所缘心为依托，俨然对身加以设立，身随心变；心对身亦然。此调伏法具足，为神通修习而行。因“设立”含义之说明，谓成“变化”，变化即意为“确立”，因“设立”与“变化”二词相辅相成，不称“设立”而非“变化”。

Sukhasaññañca lahusaññañca kāye okkamitvā viharatīti catutthajjhānena sahajātasukhasaññañca lahusaññañca samāpajjanavasena karajakāye okkamitvā pavesetvā viharati. Tāya saññāya okkantakāyassa panassa karajakāyopi tūlapicu viya lahuko hoti. Soti so katayogavidhāno bhikkhu. Tathābhāvitena cittenāti itthambhūtalakkhaṇe karaṇavacanaṃ, hetuatthe vā, tathābhāvitena cittena hetubhūtenāti attho. Parisuddhenāti upekkhāsatipārisuddhibhāvato parisuddhena. Parisuddhattāyeva pariyodātena, pabhassarenāti attho. Iddhividhañāṇāyāti iddhikoṭṭhāse, iddhivikappe vā ñāṇatthāya. Cittaṃ abhinīharatīti so bhikkhu vuttappakāravasena tasmiṃ citte abhiññāpādake jāte iddhividhañāṇādhigamatthāya parikammacittaṃ abhinīharati, kasiṇārammaṇato apanetvā iddhividhābhimukhaṃ peseti. Abhininnāmetīti adhigantabbaiddhipoṇaṃ iddhipabbhāraṃ karoti. Soti so evaṃ katacittābhinīhāro bhikkhu. Anekavihitanti anekavidhaṃ nānappakārakaṃ. Iddhividhanti iddhikoṭṭhāsaṃ, iddhivikappaṃ vā. Paccanubhotīti paccanubhavati, phasseti sacchikaroti pāpuṇātīti attho.

心无乐觉受及轻微觉受时，放弃对身的关爱，于第四禅中，自然生起乐受与轻微觉受，止息身体关爱而进入禅定。由于觉受家离开身心，身体上对意乐的依附变得轻巧如羽毛。此心法即比库修习坐禅的调伏方法。所谓依此心者，意指因缘具足时则持此作为因、理由。所谓清净，系由舍念及正念之清净态。由觉照之明辉也谓之清净。神通种类知识是指神通次第或神通出现时所得智慧。所谓降服，即比库以所修得之心，在已达神通智慧之时，借由法宝驾驭、控制境界，如拿取光明所缘等，将心摄受于神通修持上的对应事物，导向神通面向。所谓降服心，是心神通圆满时，主转身心如愿安住、调伏念意的方法。此时身亦随心而动，为修持神通所需，故以脚禅心托附于动作之身，身随之而行。此乃心身相依，辅助修习神通之事。神通修习者心境若能如此调伏，则称为比库降服心。多样种类法，则是指多种多样诸法与方法。所谓神通种类，即指神通种类进展过程。所谓现证，即指实证、得证。当证得时，即能触及、实现之意。

§102

102. Idānissa anekavihitabhāvaṃ dassento ekopi hutvātiādimāha. Tattha ekopi hutvāti iddhikaraṇato pubbe pakatiyā ekopi hutvā. Bahudhā hotīti bahunnaṃ santike caṅkamitukāmo vā, sajjhāyaṃ vā kattukāmo, pañhaṃ vā pucchitukāmo hutvā satampi sahassampi hoti. Kathaṃ panāyamevaṃ hoti? Iddhiyā bhūmipādapadamūlabhūte dhamme sampādetvā abhiññāpādakajjhānaṃ samāpajjitvā vuṭṭhāya sace sataṃ icchati, ‘‘sataṃ homi sataṃ homī’’ti parikammaṃ katvā puna pādakajjhānaṃ samāpajjitvā vuṭṭhāya adhiṭṭhāti. Adhiṭṭhānacittena saheva sataṃ hoti. Sahassādīsupi eseva nayo. Sace evaṃ na ijjhati, puna parikammaṃ katvā dutiyampi samāpajjitvā vuṭṭhāya adhiṭṭhātabbaṃ. Saṃyuttaṭṭhakathāyañhi ‘‘ekavāraṃ dvevāraṃ samāpajjituṃ vaṭṭatī’’ti vuttaṃ. Tattha pādakajjhānacittaṃ nimittārammaṇaṃ, parikammacittāni satārammaṇāni vā sahassārammaṇāni vā. Tāni ca kho vaṇṇavaseneva, no paṇṇattivasena. Adhiṭṭhānacittampi tatheva satārammaṇaṃ vā sahassārammaṇaṃ vā, taṃ paṭhamappanācittamiva gotrabhuanantaraṃ ekameva uppajjati rūpāvacaracatutthajjhānikaṃ . Tattha ye te bahū nimmitā, te aniyametvā nimmitattā iddhimatā sadisāva honti. Ṭhānanisajjādīsu vā bhāsitatuṇhībhāvādīsu vā yaṃ yaṃ iddhimā karoti, taṃtadeva karonti. Sace pana nānāvaṇṇe kātukāmo hoti, keci paṭhamavaye keci majjhimavaye keci pacchimavaye, tathā dīghakese upaḍḍhamuṇḍamuṇḍe missakakese upaḍḍharattacīvare paṇḍukacīvare padabhāṇadhammakathāsarabhaññapañhapucchanapañhavissajjanarajanapacanacīvarasibbanadhovanādīni karonte, aparepi vā nānappakārake kātukāmo hoti, tena pādakajjhānato vuṭṭhāya ‘‘ettakā bhikkhū paṭhamavayā hontū’’tiādinā nayena parikammaṃ katvā puna samāpajjitvā vuṭṭhāya adhiṭṭhātabbaṃ. Adhiṭṭhānacittena saddhiṃ icchitappakārāyeva hontīti. Esa nayo ‘‘bahudhāpi hutvā eko hotī’’tiādīsu. Ayaṃ pana viseso – iminā hi bhikkhunā evaṃ bahubhāvaṃ nimminitvā puna ‘‘ekova hutvā caṅkamissāmi, sajjhāyaṃ karissāmi, pañhaṃ pucchissāmī’’ti cintetvā vā ‘‘ayaṃ vihāro appabhikkhuko, sace keci āgamissanti, kuto ime ettakā ekasadisā bhikkhū addhā therassa esānubhāvoti maṃ jānissantī’’ti appicchatāya vā antarāva ‘‘eko homī’’ti icchantena pādakajjhānaṃ samāpajjitvā vuṭṭhāya ‘‘eko homī’’ti parikammaṃ katvā puna samāpajjitvā vuṭṭhāya ‘‘eko homī’’ti adhiṭṭhātabbaṃ . Adhiṭṭhānacittena saddhiṃyeva eko hoti. Evaṃ akaronto pana yathāparicchinnakālavasena sayameva eko hoti.

102. 说到“现在虽常现诸多形态，但同时又唯有一体存在”等等。这里“唯有一体存在”是指依神通之力，先前起念唯以一体，在众多之中。众多形态乃因众生临近而欲探视，或欲坐禅，或欲问难故；既起此念，则一百、一千诸形态皆出现。如此如何成就？彼以神通令土地及根本生起之法成就，进入超越五觉根领悟之禅定，起坐时若欲现百形状，则于百形状各分别一一转观，再入禅定，起时复能现，凭着意念坚固，即得百形。此理亦适用于千形等。若意不乐意，则复做转观，第二次进入禅定，起时当应现形。集部注中云：“应当初入一到二次禅定。”于此足禅意念即是形状与色相，有百或千种。意念坚固亦如是，有百形或千形，犹如一体中的不同种族次第产生于遍四禅中。众多形状虽多，然不受制，因其为神通生起诸相。于所立地诸相等，或语意沉默者所作，或分别诸神通，皆随欲作。若欲作多样色相者，有者作出初时、或中间、或末后场所，有者作出长袍短袍等衣饰，或讲解特征，或述其疑问，在清净衣中洗涤等。也有人有别样作用，因足禅起立而起念“令此僧众初成群居”等，以此方式转观，再入禅定，起时当应现形。意念坚固则同心共作有益之形相。此法即为“虽多变化，实唯一体”之理。此乃殊特之义——比库们借此修行幻化多形，复以意念思惟“当唯我一行步、坐禅、问难”，或因惧怕“此所止处系小众乞士，若有人来，有何因缘令这些僧众同相？”因恐惧等意起，修足禅，起时念“唯我一体”，转观念起，复入禅，起时念“唯我一体”而坚固意念。由此坚固意念，则彼众生实唯一体。如此行者历时断续，自身实为唯一。

Āvibhāvanti pākaṭabhāvaṃ karotīti attho. Tirobhāvanti paṭicchannabhāvaṃ karotīti attho. Āvibhāvaṃ paccanubhoti, tirobhāvaṃ paccanubhotīti purimena vā sambandho. Tatrāyaṃ iddhimā āvibhāvaṃ kattukāmo andhakāraṃ vā ālokaṃ karoti, paṭicchannaṃ vā vivaṭaṃ karoti, anāpāthaṃ vā āpāthaṃ karoti. Kathaṃ? Ayañhi yathā paṭicchannopi dūre ṭhitopi vā dissati, evaṃ attānaṃ vā paraṃ vā kattukāmo pādakajjhānato vuṭṭhāya ‘‘idaṃ andhakāraṃ ālokajātaṃ hotū’’ti vā, ‘‘idaṃ paṭicchannaṃ vivaṭaṃ hotū’’ti vā, ‘‘idaṃ anāpāthaṃ āpāthaṃ hotū’’ti vā āvajjitvā parikammaṃ katvā vuttanayeneva adhiṭṭhāti. Saha adhiṭṭhānā yathādhiṭṭhitameva hoti. Pare dūre ṭhitāpi passanti, sayampi passitukāmo passati. Tirobhāvaṃ kattukāmo pana ālokaṃ vā andhakāraṃ karoti, appaṭicchannaṃ vā paṭicchannaṃ, āpāthaṃ vā anāpāthaṃ karoti. Kathaṃ? Ayañhi yathā appaṭicchannopi samīpe ṭhitopi vā na dissati, evaṃ attānaṃ vā paraṃ vā kattukāmo pādakajjhānā vuṭṭhahitvā ‘‘idaṃ ālokaṭṭhānaṃ andhakāraṃ hotū’’ti vā, ‘‘idaṃ appaṭicchannaṃ paṭicchannaṃ hotū’’ti vā, ‘‘idaṃ āpāthaṃ anāpāthaṃ hotū’’ti vā āvajjitvā parikammaṃ katvā vuttanayeneva adhiṭṭhāti. Saha adhiṭṭhānā yathādhiṭṭhitameva hoti. Pare samīpe ṭhitāpi na passanti, sayampi apassitukāmo na passati. Apica sabbampi pākaṭapāṭihāriyaṃ āvibhāvo nāma, apākaṭapāṭihāriyaṃ tirobhāvo nāma. Tattha pākaṭapāṭihāriye iddhipi paññāyati iddhimāpi. Taṃ yamakapāṭihāriyena dīpetabbaṃ. Apākaṭapāṭihāriye iddhiyeva paññāyati, na iddhimā. Taṃ mahakasuttena (saṃ. ni. 4.346) ca brahmanimantanikasuttena (ma. ni. 1.501 ādayo) ca dīpetabbaṃ.

“显现”意为产生明显现象，“隐现”意为产生隐藏状态。显现是呈现，隐现是遮蔽，此为前后相关之义。于此，神通者欲显现时，或令黑暗着生光明，或令隐藏之物明晰，或令无路变有路，作如是等。如：隐显虽远，仍然可见；对自身或他人意欲显现起立，则起念“此为光明生起于黑暗”，“此隐藏状态转显”，“此无路转有路”等，宣说后实行转观即坚固。与其意念坚定相应。即便远处有人见之，或卧者欲见则见之。欲隐现者则作光明生黑暗，非隐藏变隐藏，或路转无路等。怎样？如欲使未显处近处人不见，意欲隐现，于足禅起立念：“此光明境成黑暗”，“此未隐成已隐”，“此路变无路”等，宣说转观，坚固意念。与其意念坚固相应。近处人亦不见，卧者亦不欲见，均不见之。此乃整体的显现或显著神通，称为显现神通；非显而现，称为隐现神通。于显现神通乃称为神通，连隐现神通则仅属神通，非真正神通。此当以大经与婆罗门持世经分别明说。

Tirokuṭṭanti parakuṭṭaṃ, kuṭṭassa parabhāganti vuttaṃ hoti. Esa nayo tiropākāratiropabbatesu. Kuṭṭoti ca gehabhitti. Pākāroti gehavihāragāmādīnaṃ parikkhepapākāro. Pabbatoti paṃsupabbato vā pāsāṇapabbato vā. Asajjamānoti alaggamāno. Seyyathāpi ākāseti ākāse viya. Evaṃ gantukāmena pana ākāsakasiṇaṃ samāpajjitvā vuṭṭhāya kuṭṭaṃ vā pākāraṃ vā pabbataṃ vā āvajjitvā kataparikammena ‘‘ākāso hotū’’ti adhiṭṭhātabbo, ākāsova hoti. Adho otaritukāmassa, uddhaṃ vā ārohitukāmassa susiro hoti, vinivijjhitvā gantukāmassa chiddo. So tattha asajjamāno gacchati. Sace panassa bhikkhuno adhiṭṭhahitvā gacchantassa antarā pabbato vā rukkho vā uṭṭheti, kiṃ puna samāpajjitvā adhiṭṭhātabbanti? Doso natthi. Puna samāpajjitvā adhiṭṭhānañhi upajjhāyassa santike nissayaggahaṇasadisaṃ hoti. Iminā pana bhikkhunā ‘‘ākāso hotū’’ti adhiṭṭhitattā ākāso hotiyeva. Purimādhiṭṭhānabaleneva cassa antarā añño pabbato vā rukkho vā utumayo uṭṭhahissatīti aṭṭhānametaṃ. Aññena iddhimatā nimmite pana paṭhamaṃ nimmānaṃ balavaṃ hoti. Itarena tassa uddhaṃ vā adho vā gantabbaṃ.

“他山称为他山，山中部分称为山”，是谓“他现、隐现”之义。山即房屋依靠，构筑。如欲行者得空色遍处禅时，起立视为山或围墙或山岭，或空色遍处之类，转观念起称“愿空色为山成”，以坚固意念。降下者，或欲上升者，风声吹动，洞察行欲，则如行者往处前进。若行者坚意已起而前进时，山岭或树木等生于中间，复何况第二次入禅迭有遮蔽？此无咎。再入禅坚意本当于导师近前依止，仿佛坐具等。由此，比库宣称“空色为山”，据此坚意，即真空色遍处成。昔时意念坚固之力，缘此中间乃有他山或树木矗起，此名方位。别者以神通妙示则以初起意念之力为最坚固。彼若向上或向下去，则由此相分别。

Pathaviyāpi ummujjanimujjanti ettha ummujjanti uṭṭhānaṃ, nimujjanti saṃsīdanaṃ, ummujjañca nimujjañca ummujjanimujjaṃ. Evaṃ kattukāmena pana āpokasiṇaṃ samāpajjitvā uṭṭhāya ‘‘ettake ṭhāne pathavī udakaṃ hotū’’ti paricchinditvā parikammaṃ katvā vuttanayeneva adhiṭṭhātabbaṃ. Saha adhiṭṭhānā yathāparicchinne ṭhāne pathavī udakameva hoti. So tattha ummujjanimujjaṃ karoti seyyathāpi udake. Na kevalañca ummujjanimujjameva, nhānapānamukhadhovanabhaṇḍakadhovanādīsu yaṃ yaṃ icchati, taṃ taṃ karoti. Na kevalañca udakameva karoti, sappitelamadhuphāṇitādīsupi yaṃ yaṃ icchati, taṃ taṃ ‘‘idañcidañca ettakaṃ hotū’’ti āvajjitvā parikammaṃ katvā adhiṭṭhahantassa yathādhiṭṭhitameva hoti. Uddharitvā bhājanagataṃ karontassa sappi sappiyeva hoti, telādīni telādīniyeva, udakaṃ udakameva. So tattha temitukāmova temeti, na temitukāmo na temeti. Tasseva ca sā pathavī udakaṃ hoti, sesajanassa pathavīyeva. Tattha manussā pattikāpi gacchanti, yānādīhipi gacchanti, kasikammādīnipi karontiyeva. Sace panāyaṃ ‘‘tesampi udakaṃ hotū’’ti icchati, hotiyeva. Paricchinnakālaṃ pana atikkamitvā yaṃ pakatiyā ghaṭataḷākādīsu udakaṃ, taṃ ṭhapetvā avasesaṃ paricchinnaṭṭhānaṃ pathavīyeva hoti.

土地亦有没没起起，即起称，没称灭。若欲作此，得水遍处禅，起立念：“此处土地生水”，细察转观，宣说之后坚固意念，即随坚固而成土地生水。于彼处起没动，如水有起没动一样。不单只起没动，如洗浴、饮食及器具等所欲皆作。非独水作，乳脂、蜜、酸等亦依意欲各作，且念“此处此物生”，转说施用，恰如坚固意念。举起食物作饮者，其乳脂如乳脂，其油类如油，其水亦如水。于彼处水即土地之水，杂质在土地中。若有人类乃至交通工具往来，种种耕作，造作若欲此处成为“彼等亦乃水”，则设置水处不违缘故，终非时间上之障碍。

Udakepi abhijjamāne gacchatīti ettha yaṃ udakaṃ akkamitvā saṃsīdati, taṃ bhijjamānanti vuccati, viparītaṃ abhijjamānaṃ. Evaṃ gantukāmena pana pathavīkasiṇaṃ samāpajjitvā vuṭṭhāya ‘‘ettake ṭhāne udakaṃ pathavī hotū’’ti paricchinditvā parikammaṃ katvā vuttanayeneva adhiṭṭhātabbaṃ. Saha adhiṭṭhānā yathāparicchinnaṭṭhāne udakaṃ pathavīyeva hoti. So tattha gacchati seyyathāpi pathaviyaṃ. Na kevalañca gacchati, yaṃ yaṃ iriyāpathaṃ icchati, taṃ taṃ kappeti. Na kevalañca pathavimeva karoti, maṇisuvaṇṇapabbatarukkhādīsupi yaṃ yaṃ icchati, taṃ taṃ vuttanayeneva āvajjitvā adhiṭṭhāti, yathādhiṭṭhitameva hoti. Tasseva ca taṃ udakaṃ pathavī hoti, sesajanassa udakameva . Macchakacchapā ca udakakākādayo ca yathāruci vicaranti. Sace panāyaṃ aññesampi manussānaṃ taṃ pathaviṃ kātuṃ icchati, karotiyeva. Yathāparicchinnakālātikkamena pana udakameva hoti.

说水既生而流动，意谓水之流动，逆流为背流。若欲行者得土地遍处禅，起立念：“此处水生土地”，细察转观，宣说坚固意念，即随坚固成土地水分。于彼处行走如行土地，非止步行，所欲道路皆行之。非止以土地为行处，珍珠、金、山、树等皆依心所欲宣说坚固具足。彼水乃土地之水，杂质在水内。鱼、蟾蜍、蜻蜓等依意趣游行。若他人亦欲为此土地作事，则依缘行。依逾越时间而成水者亦然。

Ākāsepi pallaṅkena kamatīti antalikkhe samantato ūrubaddhāsanena gacchati. Pakkhī sakuṇoti pakkhehi yutto sakuṇo, na aparipuṇṇapakkho lūnapakkho vā. Tādiso hi ākāse gantuṃ na sakkoti. Evamākāse gantukāmena pana pathavīkasiṇaṃ samāpajjitvā vuṭṭhāya sace nisinno gantumicchati, pallaṅkappamāṇaṃ ṭhānaṃ paricchinditvā parikammaṃ katvā vuttanayeneva adhiṭṭhātabbaṃ. Sace nipanno gantukāmo hoti, mañcappamāṇaṃ, sace padasā gantukāmo hoti, maggappamāṇanti evaṃ yathānurūpaṃ ṭhānaṃ paricchinditvā vuttanayeneva ‘‘pathavī hotū’’ti adhiṭṭhātabbaṃ. Saha adhiṭṭhānā pathavīyeva hoti. Ākāse gantukāmena ca bhikkhunā dibbacakkhulābhināpi bhavitabbaṃ. Kasmā? Yasmā antarā utusamuṭṭhānā vā pabbatarukkhādayo honti, nāgasupaṇṇādayo vā usūyantā māpenti, tesaṃ dassanatthaṃ. Te pana disvā kiṃ kātabbanti? Pādakajjhānaṃ samāpajjitvā vuṭṭhāya ‘‘ākāso hotū’’ti parikammaṃ katvā adhiṭṭhātabbaṃ. Apica okāse orohaṇatthampi iminā dibbacakkhulābhinā bhavitabbaṃ. Ayañhi sace anokāse nhānatitthe vā gāmadvāre vā orohati, mahājanassa pākaṭo hoti, tasmā dibbacakkhunā passitvā anokāsaṃ vajjetvā okāse otaratīti.

设于空中床上坐者，谓之“空中四面环绕之床”。鸟称为“翼鸟”，为翼而飞，非残缺翼鸟或月光翼鸟，彼类鸟不能飞如此空中。行欲得土地遍处禅时，若欲坐者，细察座量转说坚固意念，即成土地。若欲跃起者，亦如床之大小与相应之处，细察转说“土地成”，意念坚固。比库以此亦应得通天眼，何故？因山林、树木等障碍物，龙、鹰等看见便阻止，尔时为表见故，为令彼等看见。见已当作何？起立足禅意念转说“空成”，坚固意念。欲空中升降亦应如是得神眼。若降至地面、水边、村落，则大众明见，故以神眼观察，跳过空中而降地。

Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāveti ettha candimasūriyānaṃ dvācattālīsayojanasahassoparicaraṇena mahiddhikatā, tīsu dīpesu ekakkhaṇe ālokakaraṇena mahānubhāvatā veditabbā, evaṃ uparicaraṇaālokapharaṇehi vā mahiddhike, teneva mahiddhikattena mahānubhāve . Parāmasatīti pariggaṇhāti, ekadese vā phusati. Parimajjatīti samantato ādāsatalaṃ viya parimajjati. Ayaṃ panassa iddhi abhiññāpādakajjhānavaseneva ijjhati, natthettha kasiṇasamāpattiniyamo. Svāyaṃ yadi icchati gantvā parāmasituṃ, gantvā parāmasati. Sace pana idheva nisinnako vā nipannako vā parāmasitukāmo hoti, ‘‘hatthapāse hotū’’ti adhiṭṭhāti. Adhiṭṭhānabalena vaṇṭā muttatālaphalaṃ viya āgantvā hatthapāse ṭhite vā parāmasati, hatthaṃ vā vaḍḍhetvā parāmasati. Hatthaṃ vaḍḍhentassa pana kiṃ upādinnakaṃ vaḍḍhati anupādinnakaṃ vāti? Upādinnakaṃ nissāya anupādinnakaṃ vaḍḍhati. Yo evaṃ katvā na kevalaṃ candimasūriye parāmasati, sace icchati, pādakathalikaṃ katvā pāde ṭhapeti, pīṭhaṃ katvā nisīdati, mañcaṃ katvā nipajjati, apassenaphalakaṃ katvā apassayati. Yathā eko, evaṃ aparopi. Anekesupi hi bhikkhusatasahassesu evaṃ karontesu tesañca ekamekassa tatheva ijjhati. Candimasūriyānañca gamanampi ālokakaraṇampi tatheva hoti. Yathā hi pātisahassesu udakapūresu sabbapātīsu candamaṇḍalāni dissanti, pākatikameva candassa gamanaṃ ālokakaraṇañca hoti, tathūpamametaṃ pāṭihāriyaṃ. Yāva brahmalokāpi kāyena vasaṃ vattetīti brahmalokaṃ paricchedaṃ katvā etthantare anekavidhaṃ abhiññaṃ karonto attano kāyena vasaṃ issariyaṃ vatteti. Vitthāro panettha iddhikathāyaṃ āvibhavissatīti.

即便如此，月日两大天体也是如此具足伟大神通。这里应当理解为，月日二者以四十二千由旬之外为侍从，故称为具大神通；于三盏灯中一瞬间发光，故称为极大神通，应知。又云借助其环绕之光辉照耀，依其广大光量而极大神通显现。所谓超越光量者，即称“旁及”，意指触及一隅。所谓“包绕”，即如同覆盖地板一般包围四周。此乃此处神通因显观入之心而现，不同于对境界如色相[光明]摄受的规限。若自愿欲去旁及处，则去而旁及；若此处坐卧者欲旁及，则自持「手应当合拢」之心，以定意力，如成熟椰子落于掌中，手在侧边时旁及，手张时旁及。手增长者，所增长的是依缘非依缘之法。缘者依赖，非缘者不依赖。作如是行者不止于对月日旁及，如果愿意，还可行足等动作：叩足、跪坐、屈膝、不举脚支撑。犹如一人如是作法，诸多人中亦如是。月日外出及照耀亦复如是。譬如有百万水池中，满是圆月印，映现一切。月行及照耀亦复如是，如此殊胜。直到梵天界皆以身自在，即以身界断除杂染，作多种神通，称身自在。此处讲述神通时，此义可详述展开。

Iddhividhañāṇaniddesavaṇṇanā niṭṭhitā. · 神变智论释之解释已毕。

51. Sotadhātuvisuddhiñāṇaniddesavaṇṇanā

51. 清净耳根智释论说记述

§103

103. Sotadhātuvisuddhiñāṇaniddese dūrepi saddānantiādi dibbasotaṃ uppādetukāmassa ādikammikassa bhikkhuno upāyasandassanatthaṃ vuttaṃ. Tattha dūrepi saddānaṃ saddanimittanti dūre saddānaṃ antare saddaṃ. Saddoyeva hi nimittakaraṇavasena saddanimittaṃ. ‘‘Dūre’’ti vuttepi pakatisotassa āpāthaṭṭhāneyeva. Oḷārikānanti thūlānaṃ. Sukhumānanti aṇūnaṃ. Saṇhasaṇhānanti saṇhatopi saṇhānaṃ, atisaṇhānanti attho. Etena paramasukhumā saddā vuttā honti. Imaṃ ñāṇaṃ uppādetukāmena ādikammikena jhāyinā abhiññāpādakajjhānaṃ samāpajjitvā vuṭṭhāya parikammasamādhicittena paṭhamataraṃ pakatisotapathe dūre oḷāriko araññe sīhādīnaṃ saddo āvajjitabbo. Vihāre ghaṇḍisaddo bherisaddo saṅkhasaddo sāmaṇeradaharabhikkhūnaṃ sabbathāmena sajjhāyantānaṃ sajjhāyanasaddo pakatikathaṃ kathentānaṃ ‘‘kiṃ, bhante, kiṃ, āvuso’’tiādisaddo sakuṇasaddo vātasaddo padasaddo pakkuthitaudakassa cicciṭāyanasaddo ātape sussamānatālapaṇṇasaddo kunthakipillikādisaddoti evaṃ sabboḷārikato pabhuti yathākkamena sukhumasukhumasaddā āvajjitabbā.

103. 关于清净耳根智的说明，远方所闻的声音等，是欲激发神通能力生起的聪慧师僧，为了方便所开示。此中“远方的声音”即距离之音。声音做为声音之缘起之标记，称为声音标记。虽言“远方”，指耳根受音处。名大声者，指粗大之声；细小声者，指微细之音。合掌密合者，指接合紧密，所谓极紧密。由此极极微细的声音得以称述。欲令智慧发达的修习者入神通禅定后起身，带着定心，于第一听音道处，远方荒野中应招呼狮子等动物的声音。寺院中有钟声、笛声、鼓声，以及沙门、沙门尼、比库、比库尼诵教声等等各类声音，彼此均应如实发声。问话声“怎样，尊者？怎样，先生？”等。鸟鸣声、风声、脚步声、溅水声，草叶颤动声，蛙雀虫鸣声等，皆是各种粗细声音，应当悉皆适当细微地发出。

Evaṃ karontena ca puratthimādīsu dasasu disāsu kamena ekekissā disāya saddanimittaṃ vuttanayena manasi kātabbaṃ. Manasi karontena ca ye saddā pakatisotassa suyyanti, tesu pakatisotamodhāya manodvārikena cittena manasi kātabbaṃ. Tassa te saddā pakaticittassāpi pākaṭā honti, parikammasamādhicittassa pana ativiya pākaṭā honti. Tassevaṃ saddanimittaṃ manasikaroto idāni dibbasotadhātu uppajjissatīti tesu saddesu aññataraṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati, tasmiṃ niruddhe cattāri pañca vā javanāni javanti. Yesaṃ purimāni tīṇi cattāri vā parikammopacārānulomagotrabhunāmakāni kāmāvacarāni, catutthaṃ pañcamaṃ vā appanācittaṃ rūpāvacaracatutthajjhānikaṃ. Tattha yaṃ tena appanācittena saddhiṃ uppannaṃ ñāṇaṃ, ayaṃ dibbasotadhātu. Taṃ thāmagataṃ karontena ‘‘etthantare saddaṃ suṇāmī’’ti ekaṅgulamattaṃ paricchinditvā vaḍḍhetabbaṃ, tato dvaṅgulacaturaṅgulaaṭṭhaṅgulavidatthiratanaantogabbhapamukha- pāsādapariveṇasaṅghārāmagocaragāmajanapadādivasena yāva cakkavāḷaṃ, tato vā bhiyyopi paricchinditvā paricchinditvā vaḍḍhetabbaṃ. Evaṃ adhigatābhiñño esa pādakajjhānārammaṇena phuṭṭhokāsabbhantaragate sadde puna pādakajjhānaṃ asamāpajjitvāpi abhiññāñāṇena suṇātiyeva. Evaṃ suṇanto ca sacepi yāvabrahmalokā saṅkhabheripaṇavādisaddehi ekakolāhalaṃ hoti, pāṭiyekkaṃ vavatthāpetukāmatāya sati ‘‘ayaṃ saṅkhasaddo, ayaṃ bherisaddo’’ti vavatthāpetuṃ sakkotiyeva. Abhiññāñāṇena sute sātthake sadde pacchā kāmāvacaracittena atthaṃ jānāti. Dibbasotaṃ pakatisotavatoyeva uppajjati, no badhirassa. Pacchā pakatisote vinaṭṭhepi dibbasotaṃ na vinassatīti vadanti.

如是行者，于东南西北十方中，随喜各处声音缘起之标记悉心观念。观念声音若扩散于听觉，亦随念门观之。如此对境声音于心显现，进入初禅定意识，远方出现凶猛野兽发声。寺院中钟声、歌声、风声、脚步声等彼此交错，若听静处所闻，能分别“此为钟声，此为鼓声”，智慧亦知其义。天耳所及音声类似人耳所闻。时有欲令天界梵天等生起吵闹，发声交杂，以度除烦恼，此时能分辨“此为钟声，此为鼓声”等，智慧透知闻声含义。天耳声出于识，非聋者亦能闻。言虽离开耳根，天耳不失声响称作不灭。

So dibbāya sotadhātuyāti ettha dibbasadisattā dibbā. Devānañhi sucaritakammābhinibbattā pittasemharudhirādīhi apalibuddhā upakkilesavimuttatāya dūrepi ārammaṇasampaṭicchanasamatthā dibbā pasādasotadhātu hoti. Ayañcāpi imassa bhikkhuno vīriyabhāvanābalanibbattā ñāṇasotadhātu tādisāyevāti dibbasadisattā dibbā. Apica dibbavihāravasena paṭiladdhattā, attanā ca dibbavihārasannissitattāpi dibbā, savanaṭṭhena nijjīvaṭṭhena ca sotadhātu, sotadhātukiccakaraṇena ca sotadhātu viyātipi sotadhātu. Tāya dibbāya sotadhātuyā. Visuddhāyāti parisuddhāya nirupakkilesāya. Atikkantamānusikāyāti manussūpacāraṃ atikkamitvā saddasavanena mānusikaṃ maṃsasotadhātuṃ atikkantāya vītivattitvā ṭhitāya. Ubho sadde suṇātīti dve sadde suṇāti. Katame dve? Dibbe ca mānuse ca, devānañca manussānañca saddeti vuttaṃ hoti. Etena padesapariyādānaṃ veditabbaṃ. Ye dūre santike cāti ye saddā dūre paracakkavāḷepi, ye ca santike antamaso sadehasannissitapāṇakasaddāpi, te suṇātīti vuttaṃ hoti. Etena nippadesapariyādānaṃ veditabbanti.

此为天耳根，即天界听觉触根。天人因善业纯净，远离恶染，虽久离声音缘，仍可听得天耳乐音。此神通亦因比库修习精进，生智慧之耳根。虽得天人善境，依自身神通力，耳根亦能实现。以听觉所依内境生起，身住于天界亦觉得快乐，此耳根被称为清净耳根。谓离诸污染，远超凡俗。能超越人身之感官范围，在耳中立定。于天声与人间声二者皆能分辨，此即二声听。此处据界诸方之音境应当辨知。远近异处，以及近处暗处，各种低声细语与手拍声，皆称“听得”。故须明知界处音声范围。

Sotadhātuvisuddhiñāṇaniddesavaṇṇanā niṭṭhitā. · 耳界清净智论释已毕。

52. Cetopariyañāṇaniddesavaṇṇanā

52. 心识周遍智慧释论说记述

§104

104. Cetopariyañāṇaniddese so evaṃ pajānātīti idāni vattabbaṃ vidhānaṃ upadisati. Idaṃ rūpaṃ somanassindriyasamuṭṭhitantiādi ādikammikena jhāyinā paṭipajjitabbaṃ vidhānaṃ. Kathaṃ? Etañhi ñāṇaṃ uppādetukāmena jhāyinā paṭhamaṃ tāva dibbacakkhuñāṇaṃ uppādetabbaṃ. Etañhi dibbacakkhuvasena ijjhati, taṃ etassa parikammaṃ. Tasmā tena bhikkhunā ālokaṃ vaḍḍhetvā dibbena cakkhunā parassa hadayarūpaṃ nissāya vattamānassa lohitassa vaṇṇaṃ passitvā passitvā cittaṃ pariyesitabbaṃ. Tañhi lohitaṃ kusalasomanasse vattamāne rattaṃ hoti nigrodhapakkavaṇṇaṃ, akusalasomanasse vattamāne tadeva luḷitaṃ hoti, domanasse vattamāne kāḷakaṃ hoti jambupakkavaṇṇaṃ luḷitaṃ. Kusalūpekkhāya vattamānāya pasannaṃ hoti tilatelavaṇṇaṃ. Akusalūpekkhāya vattamānāya tadeva luḷitaṃ hoti. Tasmā tena ‘‘idaṃ rūpaṃ somanassindriyasamuṭṭhitaṃ, idaṃ rūpaṃ domanassindriyasamuṭṭhitaṃ, idaṃ rūpaṃ upekkhindriyasamuṭṭhita’’nti parassa hadayalohitavaṇṇaṃ passitvā passitvā cittaṃ pariyesantena cetopariyañāṇaṃ thāmagataṃ kātabbaṃ. Evaṃ thāmagate hi tasmiṃ anukkamena sabbampi kāmāvacarādibhedaṃ cittaṃ pajānāti cittā cittameva saṅkamanto vinā hadayarūpadassanena. Vuttampi cetaṃ aṭṭhakathāyaṃ –

104. 关于心境知识的解说文段如此解释。现今应当施行的修习法门，就是以“此为由感官所现的色”之类的原始行为者禅修方法。如何修习？有禅者为令此知识生起，初现受用神通眼识，此即神通眼生起之依。由此神通眼起觉欲，便以此修习法。是故，比库当扩大观察光明，并以神通眼观视他人心界，凭依他人心脏血色，反复观察，于观察心中遍寻心识。此中心上血色，善乐心作意时呈现鲜红，似熟尼罗树叶；恶乐心作时呈暗淡污秽；忧心作时变成乌黑，似熟玉树叶污秽；平等心作时则清晰明净，如油灰色；恶平等心作时则再度污秽。是故彼比库见他人心上之血色，乃识此色为“由乐感官觉受所生之色”、“由忧感官觉受所生之色”，以及“由平等感官觉受所生之色”，边观察边思惟。这时即应生起心识的心境知识。由此认识，心识依序流转，未与感官接触时，内心即知晓心识的种种差异，无需借助心脏血色的显现。本文注疏云：

‘‘Āruppe parassa cittaṃ jānitukāmo kassa hadayarūpaṃ passati, kassindriyavikāraṃ oloketīti? Na kassaci. Iddhimato visayo esa, yadidaṃ yattha katthaci cittaṃ āvajjanto soḷasappabhedaṃ cittaṃ jānāti. Akatābhinivesassa pana vasena ayaṃ kathā’’ti (visuddhi. 2.401).

“若在无所有界，欲知他人心者，谁能见他心脏血色，瞥见感官变化？无人能知。此乃神通所及之境界，无论何处，心起时能察知十六种心识分类。此事非专为强执者而言。”（净明论 2.401）

Parasattānanti attānaṃ ṭhapetvā sesasattānaṃ. Parapuggalānanti idampi iminā ekatthameva, veneyyavasena pana desanāvilāsena ca byañjanena nānattaṃ kataṃ. Cetasā ceto paricca pajānātīti attano cittena tesaṃ cittaṃ paricchinditvā sarāgādivasena nānappakārato jānāti. Sarāgaṃ vātiādīsu vā-saddo samuccayattho. Tattha aṭṭhavidhaṃ lobhasahagatacittaṃ sarāgaṃ cittaṃ nāma, avasesaṃ catubhūmakakusalābyākatacittaṃ vītarāgaṃ nāma. Dve domanassacittāni, dve vicikicchāuddhaccacittānīti imāni pana cattāri cittāni imasmiṃ duke saṅgahaṃ na gacchanti. Keci pana therā tānipi vītarāgapadena saṅgaṇhanti. Duvidhaṃ pana domanassasahagataṃ cittaṃ sadosaṃ cittaṃ nāma, sabbampi catubhūmakaṃ kusalābyākataṃ vītadosaṃ nāma. Sesāni dasa akusalacittāni imasmiṃ duke saṅgahaṃ na gacchanti. Keci pana therā tānipi vītadosapadena saṅgaṇhanti. Samohaṃ vītamohanti ettha pana mohekahetukavasena vicikicchāuddhaccasahagatadvayameva samohaṃ. Mohassa pana sabbākusalesu sambhavato dvādasavidhampi akusalaṃ cittaṃ ‘‘samoha’’nti veditabbaṃ. Avasesaṃ kusalābyākataṃ vītamohaṃ. Thinamiddhānugataṃ pana saṃkhittaṃ, uddhaccānugataṃ vikkhittaṃ. Rūpāvacarārūpāvacaraṃ mahaggataṃ, avasesaṃ amahaggataṃ. Sabbampi tebhūmakaṃ sauttaraṃ, lokuttaraṃ anuttaraṃ. Upacārappattaṃ appanāppattañca samāhitaṃ, tadubhayamasampattaṃ asamāhitaṃ. Tadaṅgavikkhambhanasamucchedapaṭippassaddhinissaraṇavimuttippattaṃ vimuttaṃ, pañcavidhampi etaṃ vimuttimappattaṃ avimuttanti veditabbaṃ. Iti cetopariyañāṇalābhī bhikkhu soḷasappabhedampi cittaṃ pajānāti. Puthujjanā pana ariyānaṃ maggaphalacittaṃ na jānanti, ariyāpi ca heṭṭhimā heṭṭhimā uparimānaṃ uparimānaṃ maggaphalacittaṃ na jānanti, uparimā uparimā pana heṭṭhimānaṃ heṭṭhimānaṃ cittaṃ jānantīti.

“他心者，即将自己心置于他相，余心即他心。‘他人’之说，虽意指同一，但因说法华美，表述有所不同。‘心识以心知他心’，意指以己心观察他心，将其分别剖析，用贪等染污诸心分别种种知之。‘染污’者指南不善、利欲等。‘聚集声’等谓集聚之意。其中有八种由贪染污心组成的心称为贪心，其余四种俱足四禅法之善心为无贪心。忧心有二，疑心和掉举心亦各有二，在此苦集法中不在涵盖之列。部分长老乃将其归于无贪类别。忧心含嗔恚者称为嗔心，一切四禅菩萨善心为无嗔心。其余十种不善心不纳入本苦集论中部分，部分长老也视之为无嗔心。迷惑心无迷惑者，此处迷惑由疑心与掉举心二者构成。迷惑则有十二种不善心起因于迷惑。其余善心无迷惑。昏沉心系聚敛，掉举心则散乱。因色法缘色法，意义重大，不缘则无此义。总说三界以上，属世间上流，皆可为定配合及入定之相。五种解脱皆缘此解脱而得成。以此心境知识所得之比库能识别十六种心分类。凡夫则不知晓圣者之道果心，圣者对于上下层次不同法位之道果心亦未必悉知，更高阶圣者知下阶圣者道果心乃如是。”

Cetopariyañāṇaniddesavaṇṇanā niṭṭhitā. · 他心智论释已毕。

53. Pubbenivāsānussatiñāṇaniddesavaṇṇanā

53. 过去世忆念知识解说文段标题

§105

105. Pubbenivāsānussatiñāṇaniddese evaṃ pajānātītiādi catūsu iddhipādesu paribhāvitacittassa pubbenivāsānussatiñāṇaṃ uppādetukāmassa taduppādanavidhānadassanatthaṃ vuttaṃ. Kamato hi paṭiccasamuppādaṃ passitvā viññāṇanāmarūpasaḷāyatanaphassavedanāsaṅkhātaṃ paccuppannaṃ phalasaṅkhepaṃ passati, tassa paccayaṃ purimabhave kammakilesasaṅkhātaṃ hetusaṅkhepaṃ passati, tassa paccayaṃ purimabhaveyeva phalasaṅkhepaṃ passati, tassa paccayaṃ tatiyabhave hetusaṅkhepaṃ passati. Evaṃ paṭiccasamuppādadassanena jātiparamparaṃ passati. Evaṃ bahūpakāro pubbenivāsānussatiñāṇassa paṭiccasamuppādamanasikāro . Tattha ‘‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjatī’’ti idaṃ paṭiccasamuppādaniddesassa uddesavacanaṃ. Evaṃ tesaṃ aññataravacaneneva atthe siddhe dvidhā vacanaṃ kasmāti ce? Atthanānattasabbhāvato. Kathaṃ? Imasmiṃ satīti imasmiṃ paccaye vijjamāne. Idaṃ sabbapaccayānaṃ sādhāraṇavacanaṃ. Idaṃ hotīti idaṃ paccayuppannaṃ bhavati. Idaṃ sabbapaccayuppannānaṃ sādhāraṇavacanaṃ. Iminā sakalena vacanena ahetukavādo paṭisiddho hoti. Ye hi dhammā paccayasambhavā honti, na paccayābhāvā, te ahetukā nāma na hontīti. Imassuppādāti imassa paccayassa uppādahetu. Idaṃ sabbapaccayānaṃ uppādavantatādīpanavacanaṃ. Idaṃ uppajjatīti idaṃ paccayuppannaṃ uppajjati. Idaṃ sabbapaccayuppannānaṃ tato uppajjamānatādīpanavacanaṃ. Iminā sakalena vacanena sassatāhetukavādo paṭisiddho hoti. Ye hi uppādavanto dhammā, te aniccā. Tasmā satipi sahetukatte aniccahetukā ete dhammā na loke niccasammatapakatipurisādihetukāti vuttaṃ hoti.

105. 关于过去世忆念知识的解说文段如此解释。此解说在四种神通力之一感召力所涉心中，于心起时生起过去世忆念知识，显示其生起之法门。因观照缘起，能见识名色识六界触受等生起以及其果报之缩影，由此可见现生业力之果。乃由此缘依，能见识前生中染污业力之因，并进而知见其业之果报，又由彼果报得以见其再生之因。由缘起法见生命周期的延续。过去世忆念知识具多种功用，能留心于缘起法则。此中，所谓‘此时有此事，此因而生起此事’，即缘起原理的阐述。其意义虽有二，乃因词义不同而异。‘此时有’意指现时条件下确立之意。‘此因生起’意指由因条件引生。以诸条件一体之词语，驳斥无因论。所有因缘生起之法，非无因生起，故谓无因论难立。所谓‘此因生起’，指该因是该生起之法之起因。‘此事生起’指该法之条件起因。诸条件生起之语，证成常因论。诸生起法皆无常。故‘此时有’者，谓于有因缘中无常因缘所起之法，乃不为恒常人可依之存在。”

Yadidanti niddisitabbatthasandassanaṃ. Avijjāpaccayā saṅkhārāti ettha yaṃ paṭicca phalameti, so paccayo. Paṭiccāti na vinā, apaccakkhitvāti attho. Etīti uppajjati ceva pavattati cāti attho. Apica upakārakaṭṭho paccayaṭṭho, avijjā ca sā paccayo cāti avijjāpaccayo. Tasmā avijjāpaccayā saṅkhārā sambhavantīti yojanā. Evaṃ sambhavanti-saddassa sesapadehipi yojanā kātabbā. Sokādīsu ca socanaṃ soko. Paridevanaṃ paridevo. Dukkhatīti dukkhaṃ. Uppādaṭṭhitivasena vā dvedhā khanatītipi dukkhaṃ. Dummanassa bhāvo domanassaṃ. Bhuso āyāso upāyāso. Sambhavantīti nibbattanti. Evanti niddiṭṭhanayanidassanaṃ. Tena avijjādīheva kāraṇehi, na issaranimmānādīhīti dasseti. Etassāti yathāvuttassa. Kevalassāti asammissassa, sakalassa vā. Dukkhakkhandhassāti dukkhasamūhassa, na sattassa na sukhasubhādīnaṃ. Samudayoti nibbatti. Hotīti sambhavati.

谓此为阐释应解之义。所谓愚痴因行，即此处之因。‘因’，意为无此则无彼。‘生起’，即彼缘起、迁转之意。亦涵义为辅助之处所、依靠之处，愚痴即为该依止。是故谓“愚痴为众行之因”，以此联合。义理相符，连词亦应作联合词。诸苦诸忧中，忧即忧伤、悼念之意。苦即痛苦。生起苦，即苦生苦、苦难之意。忧愁属于忧苦。烦恼受烦恼。“生起”为缘生、发出之意。此为阐释示现。并非以诸因为无造物主等，而为明示。此由如是故。所谓纯正者，谓非缺漏，且为一切存在。集苦总义并非特指有情或世间，非善、不善等亦不在此义中。集义即生起。现义即发生、生起。

Tattha katamā avijjā? Dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante aññāṇaṃ, pubbantāparante aññāṇaṃ, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇaṃ. Katame saṅkhārā? Puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro, kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Aṭṭha kāmāvacarakusalacetanā pañca rūpāvacarakusalacetanā puññābhisaṅkhāro, dvādasa akusalacetanā apuññābhisaṅkhāro, catasso arūpāvacarakusalacetanā āneñjābhisaṅkhāro. Kāyasañcetanā kāyasaṅkhāro, vacīsañcetanā vacīsaṅkhāro, manosañcetanā cittasaṅkhāro.

此处何为无明？无明即是痛苦、痛苦之起因、痛苦之止息、通向痛苦止息之道的无知，以及过去的无知、未来的无知、过去未来整体的无知，在现前因缘所生诸法中的无知。何为行？有功德所造作行、无功德所造作行、不净所造作行、身所造作行、语所造作行、心所造作行。八种由欲望所行为及善意制造的行，为功德所造作行；十二种恶意制造的行，为无功德所造作行；四种非色界所行善意制造的行，为不净所造作行。身的意念为身所造作行，语的意念为语所造作行，心的意念为心所造作行。

Tattha siyā – kathaṃ panetaṃ jānitabbaṃ ‘‘ime saṅkhārā avijjāpaccayā hontī’’ti? Avijjābhāve bhāvato. Yassa hi dukkhādīsu avijjāsaṅkhātaṃ aññāṇaṃ appahīnaṃ hoti. So dukkhe tāva pubbantādīsu ca aññāṇena saṃsāradukkhaṃ sukhasaññāya gahetvā tasseva hetubhūte tividhepi saṅkhāre ārabhati. Samudaye aññāṇena dukkhahetubhūtepi taṇhāparikkhāre saṅkhāre sukhahetuto maññamāno ārabhati. Nirodhe pana magge ca aññāṇena dukkhassa anirodhabhūtepi gativisese dukkhanirodhasaññī hutvā nirodhassa ca amaggabhūtesupi yaññāmaratapādīsu nirodhamaggasaññī hutvā dukkhanirodhaṃ patthayamāno yaññāmaratapādimukhena tividhepi saṅkhāre ārabhati.

关于此处，如何认识“这些行由无明为因”的？因无明的存在而生起。因痛苦等中，由无明所缔造的无知未曾除灭，此无知便在痛苦和过去等的无知中，被误认为是幸福，由此现起同一因缘三种行。于集处，因无知为痛苦因之所缔造，误以贪欲为行而现起。于灭处及道处，因无知为痛苦非灭之所缔造，在灭的特殊现象中，生起觉知痛苦止息，有时生起与止息相应的觉知，于未通达止息正道时，又生起因无明而起的三类行。

Apica so tāya catūsu saccesu appahīnāvijjatāya visesato jātijarārogamaraṇādianekādīnavavokiṇṇampi puññaphalasaṅkhātaṃ dukkhaṃ dukkhato ajānanto tassa adhigamāya kāyavacīcittasaṅkhārabhedaṃ puññābhisaṅkhāraṃ ārabhati devaccharakāmako viya marupapātaṃ. Sukhasammatassāpi ca tassa puññaphalassa ante mahāpariḷāhajanikaṃ vipariṇāmadukkhataṃ appassādatañca apassantopi tappaccayaṃ vuttappakārameva puññābhisaṅkhāraṃ ārabhati salabho viya dīpasikhābhinipātaṃ, madhubindugiddho viya ca madhulittasatthadhārālehanaṃ. Kāmūpasevanādīsu ca savipākesu ādīnavaṃ apassanto sukhasaññāya ceva kilesābhibhūtatāya ca dvārattayappavattampi apuññābhisaṅkhāraṃ ārabhati bālo viya gūthakīḷanaṃ, maritukāmo viya ca visakhādanaṃ. Āruppavipākesu cāpi saṅkhāravipariṇāmadukkhataṃ anavabujjhamāno sassatādivipallāsena cittasaṅkhārabhūtaṃ āneñjābhisaṅkhāraṃ ārabhati disāmūḷho viya pisācanagarābhimukhamaggagamanaṃ. Evaṃ yasmā avijjābhāvatova saṅkhārabhāvo, na abhāvato, tasmā jānitabbametaṃ ‘‘ime saṅkhārā avijjāpaccayā hontī’’ti.

且此因无知不灭，在四圣谛的微妙不灭当中，连带生起诸多诸如生、老、病、死等苦难。因不知苦的本质而习得善果的诸行，便如同由身语意三业类别所生起的功德所造作行，如天欲之善行者，纵使堕落于魔趣，仍有所趣。虽然称为幸福，然此功德果实的最后，却为大恶变所困扰，苦难所缠，未见清净，而未见者则基于恒沙劫功德熄灭的缘故，生起功德所造作行，犹如树脂滴滴着燃尽的灯芯。于欲乐中常见其损伤，见欲乐的烦恼势力及其转向断恶的阻断，于此时生起无功德所造作行，犹如愚人玩泥巴，欲死而自相伤害。于非色界感受变化苦不觉时，心生不净的苦难，由心所造作的无净所造作行生起，仿佛迷失方向向恶鬼村落进发。由此，因无明存在，行法亦生起，非因无明不存在，故应如是知：“这些行由无明为因”。

Etthāha – gaṇhāma tāva etaṃ ‘‘avijjā saṅkhārānaṃ paccayo’’ti. Kiṃ panāyamekāva avijjā saṅkhārānaṃ paccayo, udāhu aññepi paccayā santīti? Kiṃ panettha yadi tāva ekāva, ekakāraṇavādo āpajjati. Atha aññepi santi, ‘‘avijjāpaccayā saṅkhārā’’ti ekakāraṇaniddeso nupapajjatīti? Na nupapajjati. Kasmā? Yasmā –

此处说明“无明是行的因”。但若谓仅无明一因而成行，且尚有他因存在，该如何？若仅一因，当成一因断灭论。若他因皆有，谓“由无明为因的行”，能否意指仅有无明单一因的说法？非也。因何？

‘‘Ekaṃ na ekato idha, nānekamanekatopi no ekaṃ;

“一不从一而出，亦非多而成，

Phalamatthi atthi pana eka-hetuphaladīpane attho’’.

实有因果，在一因果缘中具显。”

Bhagavā hi katthaci padhānattā katthaci pākaṭattā katthaci asādhāraṇattā desanāvilāsassa ca veneyyānañca anurūpato ekameva hetuñca phalañca dīpeti. Tasmā ayamidha avijjā vijjamānesupi aññesu vatthārammaṇasahajātadhammādīsu saṅkhārakāraṇesu ‘‘assādānupassino taṇhā pavaḍḍhatī’’ti (saṃ. ni. 2.52) ca, ‘‘avijjāsamudayā āsavasamudayo’’ti (ma. ni. 1.104) ca vacanato aññesampi taṇhādīnaṃ saṅkhārahetūnaṃ hetūti padhānattā, ‘‘avidvā, bhikkhave, avijjāgato puññābhisaṅkhārampi abhisaṅkharotī’’ti pākaṭattā, asādhāraṇattā ca saṅkhārānaṃ hetubhāvena dīpitāti veditabbā. Eteneva ca ekekahetuphaladīpanaparihāravacanena sabbattha ekekahetuphaladīpane payojanaṃ veditabbanti.

彼世尊时常或于言说之中以重点显著，或明白显露，或不同寻常之妙趣，宣说教法之乐趣，并且应机利益，开示单一原因与其果报。因此，在此教法中，即使无明尚存，针对其他例如诸所缘相应生起之心行因缘，亦当知其义：『在烦恼相随者中，贪欲增盛』（《增支部论》2.52），又言『无明起因则烦恼亦起』（《大部论》1.104），即说明无明为其他如贪爱之类心行因缘中的主要原因；又以显露明了说明，具足特殊性显示，表明无明所引发的善业聚集作用（功德之聚集）亦是心行因缘之主要缘起，故应分别识别这些个别心行因缘之因果显现教言。因此，诸因果分别显现之言，无论在何处均应知其利益所在。

Etthāha – evaṃ santepi ekantāniṭṭhaphalāya sāvajjāya avijjāya kathaṃ puññāneñjābhisaṅkhārapaccayattaṃ yujjati? Na hi nimbabījato ucchu uppajjatīti. Kathaṃ na yujjissati? Lokasmiñhi –

此中问曰：既然如此，无明本性连结一切终极果乐之故，何以善业之聚集亦能依无明而存？实无明非似柿子核，彼中不生出芽。何以不能相承？在世间说曰——

‘‘Viruddho cāviruddho ca, sadisāsadiso tathā;

『有违而无违，有相似而不同；

Dhammānaṃ paccayo siddho, vipākā eva te ca na’’.

法因已成就，其果报亦然无二。』

Iti ayaṃ avijjā vipākavasena ekantāniṭṭhaphalā, sabhāvavasena ca sāvajjāpi samānā sabbesampi etesaṃ puññābhisaṅkhārādīnaṃ yathānurūpaṃ ṭhānakiccasabhāvaviruddhāviruddhapaccayavasena sadisāsadisapaccayavasena ca paccayo hotīti veditabbā.

由是知，无明以其果报之所成，乃为纯粹终极之果，且本性上无明与烦恼同体；对于诸善业聚集等诸心行，亦应知其因缘成就，其本质乃依阶段之业务性质，合于或相违或不违之因缘关系，且有相似与差异之因缘连结关系，故此故当了知。

Apica –

此外——

‘‘Cutūpapāte saṃsāre, saṅkhārānañca lakkhaṇe;

「‘在轮回生死中堕落痛苦，诸造作的标志，

Yo paṭiccasamuppanna-dhammesu ca vimuyhati.

彼远离依缘起法的现行法者。'」

‘‘Abhisaṅkharoti so ete, saṅkhāre tividhe yato;

「‘此人具有造作作意，此造作为三类之起因；

Avijjā paccayo tesaṃ, tividhānaṃ ayaṃ tato.

愚痴乃彼三种造作的根本原因。

‘‘Yathāpi nāma jaccandho, naro apariṇāyako;

譬如盲人，其人未得成熟；

Ekadā yāti maggena, ummaggenāpi ekadā.

偶尔沿一条路行走，偶尔又沿他条路走。』

‘‘Saṃsāre saṃsaraṃ bālo, tathā apariṇāyako;

『在轮回中流转的愚人，如同无所发展者，』

Karoti ekadā puññaṃ, apuññamapi ekadā.

『有时造作善业，有时又造作不善业。』

‘‘Yadā ca ñatvā so dhammaṃ, saccāni abhisamessati;

『当他认识了此法，必定契证真理，』

Tadā avijjūpasamā, upasanto carissatī’’ti.

『则如无明之灭者般，宁静地行持。』

Saṅkhārapaccayāviññāṇanti cha viññāṇakāyā cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ. Tattha cakkhuviññāṇaṃ kusalavipākaṃ akusalavipākanti duvidhaṃ. Tathā sotaghānajivhākāyaviññāṇāni. Manoviññāṇaṃ dve vipākamanodhātuyo, tisso ahetukamanoviññāṇadhātuyo, aṭṭha sahetukavipākacittāni, pañca rūpāvacarāni, cattāri arūpāvacarānīti bāvīsatividhaṃ. Iti sabbāni bāttiṃsa lokiyavipākaviññāṇāni.

『依行蕴为缘者为识，识身则有眼识、耳识、鼻识、舌识、身识、意识六识。其间眼识分别有善报、恶报两种；耳、鼻、舌、身识亦是如此。意识则分为两种报身六种无缘识八种有缘、受报心；以及五种色界、四种无色界，共二十三种。合计共三十三种世俗报身识。』

Tattha siyā – kathaṃ panetaṃ jānitabbaṃ ‘‘idaṃ vuttappakāraṃ viññāṇaṃ saṅkhārapaccayā hotī’’ti? Upacitakammābhāve vipākābhāvato. Vipākañhetaṃ, vipākañca na upacitakammābhāve uppajjati. Yadi uppajjeyya, sabbesaṃ sabbavipākāni uppajjeyyuṃ, na ca uppajjantīti jānitabbametaṃ ‘‘saṅkhārapaccayā idaṃ viññāṇaṃ hotī’’ti. Sabbameva hi idaṃ pavattipaṭisandhivasena dvedhā pavattati. Tattha dve pañcaviññāṇāni dve manodhātuyo somanassasahagatāhetukamanoviññāṇadhātūti imāni terasa pañcavokārabhave pavattiyaṃyeva pavattanti, sesāni ekūnavīsati tīsu bhavesu yathānurūpaṃ pavattiyampi paṭisandhiyampi pavattanti.

『须知此识——“此识为行所缘”之说如何了知？因无相应行为故无报。报以行为为因，识以无相应行为时不生。若发生，则一切报识悉生，但不恒生。须悉知此识依先后流转、续现流转二事。六识中，二意识因欢喜而生六种无缘识，彼七识同时随六识现起，其余二十三识根据不同世间生命，依次现起及续存。』

‘‘Laddhappaccayamiti dhammamattametaṃ bhavantaramupeti;

「所谓缘起，法之实义，唯由他方而至；

Nāssa tato saṅkanti, na tato hetuṃ vinā hoti’’.

若无此缘，亦无结聚；无此因缘，自无彼果。」

Iti hetaṃ laddhappaccayaṃ rūpārūpadhammamattaṃ uppajjamānaṃ bhavantaramupetīti vuccati, na satto, na jīvo. Tassa ca nāpi atītabhavato idha saṅkanti atthi, nāpi tato hetuṃ vinā idha pātubhāvo. Ettha ca purimaṃ cavanato cuti, pacchimaṃ bhavantarādipaṭisandhānato paṭisandhīti vuccati.

此理谓由缘起故，诸色诸非色法实相中生彼方；即非众生非生命，且非过往有情此生相聚，亦非无彼因缘此处现象。此中前者谓终止之死，后者谓死后生他方之续存。

Etthāha – nanu evaṃ asaṅkantipātubhāve sati ye imasmiṃ manussattabhāve khandhā, tesaṃ niruddhattā, phalappaccayassa ca kammassa tattha agamanato, aññassa aññato ca taṃ phalaṃ siyā . Upabhuñjake ca asati kassa taṃ phalaṃ siyā. Tasmā na sundaramidaṃ vidhānanti. Tatridaṃ vuccati –

此则言—若无相聚缘起，彼此存有于此人道之身蕴被断，亦果报因业之来，彼此生彼之果。若无此果报者，施受者何以成果？故此理非虚妄也。故云：

‘‘Santāne yaṃ phalaṃ etaṃ, nāññassa na ca aññato;

「在线相中此果自存，不属他人，亦非他所有；

Bījānaṃ abhisaṅkhāro, etassatthassa sādhako.

因种已积聚，是此果现成之根本。」

‘‘Phalassuppattiyā eva, siddhā bhuñjakasammuti;

「此谓果实之果生起，是定已能享受的约定；

Phaluppādena rukkhassa, yathā phalati sammutī’’ti.

如树木因果实而被称作结果。」

Yopi vadeyya ‘‘evaṃ santepi ete saṅkhārā vijjamānā vā phalassa paccayā siyuṃ avijjamānā vā. Yadi ca vijjamānā, pavattikkhaṇeyeva nesaṃ vipākena bhavitabbaṃ. Athāpi avijjamānā, pavattito pubbe pacchā ca niccaṃ phalāvahā siyu’’nti. So evaṃ vattabbo –

或可言：「即便如此，这些行亦因果而有，或因果因不现起而无果。如现起者，应随其果速生；如不现起者，则已往现起，未来将常结果。」当以此理应知——

‘‘Katattā paccayā ete, na ca niccaṃ phalāvahā;

「此为因缘所成，并非永恒常持果报；

Pāṭibhogādikaṃ tattha, veditabbaṃ nidassana’’nti.

由感官及诸因缘应分别显示。」

Viññāṇapaccayānāmarūpanti idha vedanā saññā saṅkhārakkhandhā nāmaṃ, cattāri ca mahābhūtāni catunnañca mahābhūtānaṃ upādāyarūpaṃ rūpaṃ. Abhāvakagabbhaseyyakānaṃ aṇḍajānañca paṭisandhikkhaṇe vatthudasakaṃ kāyadasakanti vīsati rūpāni, tayo ca arūpino khandhāti ete tevīsati dhammā viññāṇapaccayā nāmarūpanti veditabbā. Sabhāvakānaṃ bhāvadasakaṃ pakkhipitvā tettiṃsa, opapātikasattesu brahmakāyikādīnaṃ paṭisandhikkhaṇe cakkhusotavatthudasakāni jīvitindriyanavakañcāti ekūnacattālīsa rūpāni, tayo ca arūpino khandhāti ete dvācattālīsa dhammā viññāṇapaccayā nāmarūpaṃ. Kāmabhave pana sesaopapātikānaṃ saṃsedajānaṃ vā sabhāvakaparipuṇṇāyatanānaṃ paṭisandhikkhaṇe cakkhusotaghānajivhākāyavatthubhāvadasakānīti sattati rūpāni, tayo ca arūpino khandhāti ete tesattati dhammā viññāṇapaccayā nāmarūpaṃ. Esa ukkaṃso. Avakaṃsena pana taṃtaṃdasakavikalānaṃ tassa tassa vasena hāpetvā hāpetvā paṭisandhiyaṃ viññāṇapaccayā nāmarūpasaṅkhā veditabbā. Arūpīnaṃ pana tayova arūpino khandhā, asaññānaṃ rūpato jīvitindriyanavakamevāti. Esa tāva paṭisandhiyaṃ nayo.

所谓识缘，即由识种种条件而生者。此中有受、想、行、蕴四大，及四大生起之身色。阴界有无光等三种胎生、卵生、湿生、化生等生起之处所达二十色，及三无色蕴合计三十种法，名为识缘之色法。复有有光等三十种法，乃天人等诸许多非人灵等，在转生时以眼、耳、鼻、舌、身触处二十九色，及三无色蕴合计四十二法，亦为识缘之色法。欲界中，余如前生欲界众生及胎生者，转生时以眼、耳、鼻、舌、身、触处及心法二十七色，亦为识缘之色法。此乃其界之受所生，除其分散杂乱法，依各自境界逐渐消除，以此为识缘之名色界中行。无色界三无色蕴即色界无想处之识生，身色与心识初生相依，此即转生之理。

Tattha siyā – kathaṃ panetaṃ jānitabbaṃ ‘‘paṭisandhināmarūpaṃ viññāṇapaccayā hotī’’ti? Suttato yuttito ca. Sutte hi ‘‘cittānuparivattino dhammā’’tiādinā (dha. sa. dukamātikā 62) nayena bahudhā vedanādīnaṃ viññāṇapaccayatā siddhā. Yuttito pana –

对此应知为何说『借由再会者，名色因识而生』。此理理据合于经文经义。经典中说『心随法转』等句（参考《达摩沙·杜卡玛蒂卡》第六十二品），由此多方证明识为受等之因。理据则是——

Cittajena hi rūpena, idha diṭṭhena sijjhati;

心为本者即色，现见此处色生灭；

Adiṭṭhassāpi rūpassa, viññāṇaṃ paccayo iti.

即使未见之色，识亦为因。

Nāmarūpapaccayāsaḷāyatananti nāmaṃ vuttameva. Idha pana rūpaṃ niyamato cattāri bhūtāni cha vatthūni jīvitindriyanti ekādasavidhaṃ. Saḷāyatanaṃ – cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ.

所谓名色因六处者，指的正是名色本身所说。此处的色在一定范围内为四大六尘十一种——六处者，即眼处、耳处、鼻处、舌处、身处、意处。

Tattha siyā – kathaṃ panetaṃ jānitabbaṃ ‘‘nāmarūpaṃ saḷāyatanassa paccayo’’ti? Nāmarūpabhāve bhāvato. Tassa tassa hi nāmassa rūpassa ca bhāve taṃ taṃ āyatanaṃ hoti, na aññathāti.

此应知为何说『名色为六处之因』。因名色尚存；名中有色，色中有名，故各自对应各处，非他别义。

Saḷāyatanapaccayā phassoti –

因六处之缘便是触。

‘‘Chaḷeva phassā saṅkhepā, cakkhusamphassaādayo;

「六种触之概略，眼触等诸因；

Viññāṇamiva bāttiṃsa, vitthārena bhavanti te’’.

好似三十三复合，是彼详尽成就。」

Phassapaccayā vedanāti –

触为条件者，是为受；

‘‘Dvārato vedanā vuttā, cakkhusamphassajādikā;

「由门生受说，此由眼触等生；

Chaḷeva tā pabhedena, idha bāttiṃsa vedanā’’.

六种以别殊，今说三十三受。」

Vedanāpaccayā taṇhāti –

受为条件者，是渴爱；

‘‘Rūpataṇhādibhedena, cha taṇhā idha dīpitā;

『因色渴等三种分别，渴爱于此处被唤起；』

Ekekā tividhā tattha, pavattākārato matā.

『每一种皆有三重，皆被视为产生之因。』

‘‘Dukkhī sukhaṃ patthayati, sukhī bhiyyopi icchati;

『苦者渴望乐，乐者更生渴；』

Upekkhā pana santattā, sukhamicceva bhāsitā.

『而无憎爱者，若说唯愿乐亦是。』

‘‘Taṇhāya paccayā tasmā, honti tissopi vedanā;

『由于渴爱之缘故，三种受感皆生起；』

Vedanāpaccayā taṇhā, iti vuttā mahesinā’’.

『又由受之缘故，渴爱依次产生，尊者所说也。』

Taṇhāpaccayā upādānanti cattāri upādānāni – kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ. Upādānapaccayā bhavoti idha kammabhavo adhippeto. Upapattibhavo pana paduddhāravasena vutto. Bhavapaccayā jātīti kammabhavapaccayā paṭisandhikhandhānaṃ pātubhāvo.

渴爱为取的条件者，有四种取：欲取、见取、戒取、我见取。以取为条件，则有“业生”之义，此处特指业果报的生起。所谓生起果报者，是依赖过去作意激起的生起。以生起为条件，则有生之果报——复会蕴集的显现。

Tattha siyā – kathaṃ panetaṃ jānitabbaṃ ‘‘bhavo jātiyā paccayo’’ti ce? Bāhirapaccayasamattepi hīnapaṇītādivisesadassanato. Bāhirānañhi janakajananisukkasoṇitāhārādīnaṃ paccayānaṃ samattepi sattānaṃ yamakānampi sataṃ hīnappaṇītatādiviseso dissati. So ca na ahetuko sabbadā ca sabbesañca abhāvato, na kammabhavato aññahetuko tadabhinibbattakasattānaṃ ajjhattasantāne aññassa kāraṇassa abhāvatoti kammabhavahetukoyeva. Kammañhi sattānaṃ hīnappaṇītatādivisesassa hetu. Tenāha bhagavā – ‘‘kammaṃ satte vibhajati, yadidaṃ hīnappaṇītatāyā’’ti (ma. ni. 3.289).

对此，如何了知“有生依生”？即便观察外在条件，也见其分别有愚痴与善恶之差异。外境诸如生父母亲的滋养饮食等条件，即使一致，众生在差别双胞胎中仍显出贫富、善恶之别，此乃差异所致。且此差异非无因的空无，乃因业果故。除业果外，别无他因，是因业果自身在内心的现行缺少他因成就。业果正是众生差异愚痴的原因。世尊云：「业分别众生，因其愚痴差异所为也。」（《大事》三二八九）

Jātipaccayā jarāmaraṇantiādīsu yasmā asati jātiyā jarāmaraṇaṃ nāma sokādayo vā dhammā na honti, jātiyā pana sati jarāmaraṇañceva jarāmaraṇasaṅkhātadukkhadhammaphuṭṭhassa ca bālassa jarāmaraṇābhisambandhā vā tena tena dukkhadhammena phuṭṭhassa anabhisambandhā vā sokādayo ca dhammā honti, tasmā ayaṃ jāti jarāmaraṇassa ceva sokādīnañca paccayo hotīti veditabbā.

以生为条件，因有死老。由于有生时即脱离死老本无的状态，死老便为生所依。虽无生死时，即使是因名称老死所集诸苦之触，幼儿亦因死老关系之苦，或由此苦所不及之别苦，招诸忧患故。故生是死老苦与忧苦等的条件，此理应知。

So tathābhāvitena cittenātiādīsu pubbenivāsānussatiñāṇāyāti etassa ñāṇassa adhigamāya, pattiyāti vuttaṃ hoti. Anekavihitanti anekavidhaṃ nānappakāraṃ, anekehi vā pakārehi pavattitaṃ, saṃvaṇṇitanti attho. Pubbenivāsanti samanantarātītaṃ bhavaṃ ādiṃ katvā tattha tattha nivutthasantānaṃ. Anussaratīti khandhapaṭipāṭivasena cutipaṭisandhivasena vā anugantvā anugantvā sarati. Imañhi pubbenivāsaṃ cha janā anussaranti titthiyā pakatisāvakā mahāsāvakā aggasāvakā paccekabuddhā buddhāti. Tattha titthiyā cattālīsaṃyeva kappe anussaranti , na tato paraṃ. Kasmā? Dubbalapaññattā. Tesañhi nāmarūpaparicchedavirahitattā dubbalā paññā hoti. Pakatisāvakā kappasatampi kappasahassampi anussarantiyeva balavapaññattā. Asīti mahāsāvakā satasahassakappe anussaranti. Dve aggasāvakā ekamasaṅkheyyaṃ kappasatasahassañca. Paccekabuddhā dve asaṅkheyyāni satasahassañca. Ettako hi tesaṃ abhinīhāro. Buddhānaṃ pana paricchedo nāma natthi. Titthiyā ca khandhapaṭipāṭimeva saranti, paṭipāṭiṃ muñcitvā cutipaṭisandhivasena sarituṃ na sakkonti. Yathā andhā yaṭṭhiṃ amuñcitvāva gacchanti, evaṃ te khandhapaṭipāṭiṃ amuñcitvāva saranti. Pakatisāvakā khandhapaṭipāṭiyāpi anussaranti, cutipaṭisandhivasenāpi saṅkamanti, tathā asīti mahāsāvakā. Dvinnaṃ pana aggasāvakānaṃ khandhapaṭipāṭikiccaṃ natthi. Ekassa attabhāvassa cutiṃ disvā paṭisandhiṃ passanti, puna aparassa cutiṃ disvā paṭisandhinti evaṃ cutipaṭisandhivaseneva saṅkamantā gacchanti, tathā paccekabuddhā. Buddhānaṃ pana neva khandhapaṭipāṭikiccaṃ, na cutipaṭisandhivasena saṅkamanakiccaṃ atthi. Tesañhi anekāsu kappakoṭīsu heṭṭhā vā upari vā yaṃ yaṃ ṭhānaṃ icchanti, taṃ taṃ pākaṭameva hoti. Tasmā anekāpi kappakoṭiyo saṅkhipitvā yaṃ yaṃ icchanti, tattha tattheva okkamantā sīhokkantavasena gacchanti. Evaṃ gacchantānañca nesaṃ ñāṇaṃ antarantarāsu jātīsu asajjamānaṃ icchiticchitaṭṭhānameva gaṇhāti.

所谓“依此念智”等，指的是以禅定诸业所生的过去世回忆之知证而得。所谓证得，即达成。所谓众多与差别，是指诸种多样诸现行与种类，谓以多种方式成就。所谓过去世，即指相续不断的过去存在，及无间断的终止与再起。所谓忆，是循着蕴报结贯通，断了又续，循着过去世周流延续。人皆忆昔世者，外道弟子、小弟子、大弟子、上首弟子、独觉、如来皆是。外道弟子忆四十四劫，不更后世，因智慧贫乏所致。智浅故，无名称色分别，故智慧薄弱。小弟子忆百劫、千劫，智慧稍强。大弟子忆八十万百千劫。两上首弟子忆百万亿百千劫。独觉忆二无数百千劫。此乃其修持差别。佛则无轮回断灭之忆记外道之法，遍随蕴报生亡之道，不能断绝。犹如盲人乱行不明路径，彼亦如是，断意迷路。外道忆路径，但摇摆彷徨，大弟子如行小腿桥，智高者如行大腿桥，两上首弟子无此桥行任务。独觉亦然。佛无彼断续二端，能在其间自由行所无。诸如诸上首弟子聚集亿劫，无论上下皆依意所往为现。故多劫汇聚者，集各所意变现，如狮王游行，迁转踪迹。诸修行者如是，意所知境，渐次轮回出生，执所欲处。

Imesu pana chasu pubbenivāsaṃ anussarantesu titthiyānaṃ pubbenivāsadassanaṃ khajjopanakappabhāsadisaṃ hutvā upaṭṭhāti, pakatisāvakānaṃ dīpappabhāsadisaṃ, mahāsāvakānaṃ ukkāpabhāsadisaṃ, aggasāvakānaṃ osadhitārakāpabhāsadisaṃ, paccekabuddhānaṃ candappabhāsadisaṃ. Buddhānaṃ rasmisahassapaṭimaṇḍitasaradasūriyamaṇḍalasadisaṃ hutvā upaṭṭhāti. Titthiyānaṃ pubbenivāsānussaraṇaṃ andhānaṃ yaṭṭhikoṭigamanaṃ viya hoti. Pakatisāvakānaṃ daṇḍakasetugamanaṃ viya, mahāsāvakānaṃ jaṅghasetugamanaṃ viya, aggasāvakānaṃ sakaṭasetugamanaṃ viya, paccekabuddhānaṃ jaṅghamaggagamanaṃ viya, buddhānaṃ mahāsakaṭamaggagamanaṃ viya hoti. Imasmiṃ pana adhikāre sāvakānaṃ pubbenivāsānussaraṇaṃ adhippetaṃ.

而忆昔世不同修证之境界：外道弟子如烂木烂根，微弱不能立足；小弟子如灯火，发略光明；大弟子如灯芯火焰；上首弟子如星光；独觉如月光；佛之光明如星月合璧映照昼夜。外道忆灭如盲人乱行；小弟子如穿过丛林；大弟子如跨小腿桥；上首弟子如涉大腿桥；独觉如小路行；佛如大路广径推进。此时弟子忆昔世之境界当尊重而从，佛法中弟子忆昔世在此位尊为最高。

Tasmā evaṃ anussaritukāmena ādikammikena bhikkhunā pacchābhattaṃ piṇḍapātapaṭikkantena rahogatena paṭisallīnena paṭipāṭiyā cattāri jhānāni samāpajjitvā abhiññāpādakajjhānato vuṭṭhāya vuttanayena paṭiccasamuppādaṃ paccavekkhitvā sabbapacchimā nisajjā āvajjitabbā. Tato āsanapaññāpanaṃ senāsanappavesanaṃ pattacīvarapaṭisāmanaṃ bhojanakālo gāmato āgamanakālo gāme piṇḍāya caritakālo gāmaṃ piṇḍāya paviṭṭhakālo vihārato nikkhamanakālo cetiyabodhivandanakālo pattadhovanakālo pattapaṭiggahaṇakālo pattapaṭiggahaṇato yāva mukhadhovanā katakiccaṃ paccūsakāle katakiccaṃ, majjhimayāme paṭhamayāme katakiccanti evaṃ paṭilomakkamena sakalaṃ rattindivaṃ katakiccaṃ āvajjitabbaṃ. Ettakaṃ pana pakaticittassapi pākaṭaṃ hoti, parikammasamādhicittassa pana atipākaṭameva. Sace panettha kiñci na pākaṭaṃ hoti, puna pādakajjhānaṃ samāpajjitvā vuṭṭhāya āvajjitabbaṃ. Ettakena dīpe jalite viya pākaṭaṃ hoti . Evaṃ paṭilomakkameneva dutiyadivasepi tatiyacatutthapañcamadivasesupi dasāhepi addhamāsepi māsepi saṃvaccharepi katakiccaṃ āvajjitabbaṃ. Eteneva upāyena dasa vassāni vīsati vassānīti yāva imasmiṃ bhave attano paṭisandhi, tāva āvajjantena purimabhave cutikkhaṇe pavattaṃ nāmarūpaṃ āvajjitabbaṃ. Pahoti hi paṇḍito bhikkhu paṭhamavāreneva paṭisandhiṃ ugghāṭetvā cutikkhaṇe nāmarūpaṃ ārammaṇaṃ kātuṃ. Yasmā pana purimabhave nāmarūpaṃ asesaṃ niruddhaṃ, idha aññaṃ uppannaṃ, tasmā taṃ ṭhānaṃ āhundarikaṃ andhatamamiva hoti sududdasaṃ duppaññena. Tenāpi ‘‘na sakkomahaṃ paṭisandhiṃ ugghāṭetvā cutikkhaṇe nāmarūpārammaṇaṃ kātu’’nti dhuranikkhepo na kātabbo. Tadeva pana pādakajjhānaṃ punappunaṃ samāpajjitvā vuṭṭhāya vuṭṭhāya taṃ ṭhānaṃ āvajjitabbaṃ.

因此，为了忆昔世之修行，有戒行比库旋食饭后，自闭房中，养戒修禅定，证得心净之三摩地，乃起坐思维，观照缘起次第，应当顺序，渐渐入座、端坐、披袈裟、用饭、离村、村中乞食、乞食回处、止住住处、出行、礼敬佛塔、浴足、握衣、日夜应当勤修等事。如此无误，须日夜清净勤勉。即使有外心显现证得，犹如灯火如实明，若无此现显，必须重新生起禅定。此如点灯明火。当日、次日、第三、第四、第五天，乃至机械月乃至整年如是勤修。以此渐次修习，十年二十年乃至自身轮回中，前生之断处及续处之名色应当忆起。明慧比库初次即能开现续处，因前生名色已断而现新起处难觉，此处如盲人极暗且甚难以慧眼识别。若云“我不能开显续处”，则不得强迫为之。须反复入禅定，起坐思维，应当开显续处。

Evaṃ karonto hi seyyathāpi nāma balavā puriso kūṭāgārakaṇṇikatthāya mahārukkhaṃ chindanto sākhāpalāsacchedanamatteneva pharasudhārāya vipannāya mahārukkhaṃ chindituṃ asakkontopi dhuranikkhepaṃ akatvāva kammārasālaṃ gantvā tikhiṇaṃ pharasuṃ kārāpetvā puna āgantvā chindeyya, puna vipannāya ca punapi tatheva kāretvā chindeyya, so evaṃ chindanto chinnassa chinnassa puna chettabbābhāvato achinnassa ca chedanato nacirasseva mahārukkhaṃ pāteyya, evameva pādakajjhānā vuṭṭhāya pubbe āvajjitaṃ anāvajjitvā paṭisandhimeva āvajjanto taṃ nacirasseva paṭisandhiṃ ugghāṭetvā cutikkhaṇe nāmarūpaṃ ārammaṇaṃ kareyyāti. Tattha pacchimanisajjato pabhuti yāva paṭisandhito ārammaṇaṃ katvā pavattaṃ ñāṇaṃ pubbenivāsañāṇaṃ nāma na hoti, taṃ pana parikammasamādhiñāṇaṃ nāma hoti. ‘‘Atītaṃsañāṇa’’nti petaṃ eke vadanti . Taṃ atītaṃsañāṇassa rūpāvacarattā rūpāvacaraṃ sandhāya vacanaṃ na yujjati. Yadā panassa bhikkhuno paṭisandhiṃ atikkamma cutikkhaṇe pavattaṃ nāmarūpaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjitvā pubbe vuttanayena appanācittaṃ uppajjati, tadāssa tena cittena sampayuttaṃ ñāṇaṃ pubbenivāsānussatiñāṇaṃ nāma. Tena ñāṇena sampayuttāya satiyā pubbenivāsaṃ anussarati.

举例说明，譬如一位有力量的人若要砍倒那高大的树干，欲将其枝条和叶片全部切断，若仅凭锐利的斧头一次性砍断枝叶不能奏效，即使无法一次砍倒，若勤加使用，不时投掷锋利的斧子，到木工房修磨斧刃，每次再来砍，反复施为，枝叶被砍断后又再砍，正因反复将枝叶砍断，未断者经不断砍伐，则这高大的树木便会倒塌。以此类比，足部的关节也是如此，前后环绕受伤与未受伤者，当再次接合时能够如竹节般迅速接合，适时重新开启。此时超越死亡后，所谓姓名、色法之依止得以成立。由此之后，以往过去的记忆并不因复活而产生，因那是行动根本智慧所生的知识。有时称之为“往昔记忆”，这是已过去知识的现象表现，不能将言语附会于形象现象上。比库若越过复活期，临近死亡时产生的姓名色依止以及随心意产生的心门开闭，则心识随之而起，即为过去经验回忆之知识。藉此知识，具足正念之身回忆前世。

Tattha seyyathidanti āraddhappakāradassanatthe nipāto. Teneva yvāyaṃ pubbenivāso āraddho, tassa pakārappabhedaṃ dassento ekampi jātintiādimāha. Tattha ekampi jātinti ekampi paṭisandhimūlaṃ cutipariyosānaṃ ekabhavapariyāpannaṃ khandhasantānaṃ. Esa nayo dvepi jātiyotiādīsu. Anekepi saṃvaṭṭakappetiādīsu pana parihāyamāno kappo saṃvaṭṭakappo tadā sabbesaṃ brahmaloke sannipatanato. Vaḍḍhamāno kappo vivaṭṭakappo tadā brahmalokato sattānaṃ vivaṭṭanato. Tattha saṃvaṭṭena saṃvaṭṭaṭṭhāyī gahito hoti taṃmūlakattā. Vivaṭṭena ca vivaṭṭaṭṭhāyī. Evañhi sati ‘‘cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni. Katamāni cattāri? Yadā, bhikkhave, kappo saṃvaṭṭati, taṃ na sukaraṃ saṅkhātuṃ. Yadā, bhikkhave, kappo saṃvaṭṭo tiṭṭhati…pe… yadā, bhikkhave, kappo vivaṭṭati…pe… yadā, bhikkhave, kappo vivaṭṭo tiṭṭhati, taṃ na sukaraṃ saṅkhātu’’nti (a. ni. 4.156) vuttāni cattāri asaṅkheyyāni pariggahitāni honti.

这里举例说明因缘之展现。过去世由因缘而成，故称为过去世。过去世的起因称为生，即一切五蕴的因缘已成终结。由此产生生死循环的原因。此处所指的出生有两重含义，然而对多起因轮回论者则仅作一种解释。所谓“生”包含多种缘起，在此则依因缘论而解释。轮回中因果种种变化，称为增多与减少的时间过程。因“增多”，即是生起过程，而“减少”即是消灭的过程。此处谓之四种无数循环：当轮回开始时难以计量，当轮回存续时……当轮回消亡时……当轮回结束时，也难以计数。以上四项皆为无数，记录于小部律四百五十六经中，并广为传承。

Tattha tayo saṃvaṭṭā – tejosaṃvaṭṭo, āposaṃvaṭṭo, vāyosaṃvaṭṭoti. Tisso saṃvaṭṭasīmā – ābhassarā, subhakiṇhā, vehapphalāti. Yadā kappo tejena saṃvaṭṭati, ābhassarato heṭṭhā agginā ḍayhati. Yadā āpena saṃvaṭṭati, subhakiṇhato heṭṭhā udakena vilīyati. Yadā vāyunā saṃvaṭṭati, vehapphalato heṭṭhā vātena viddhaṃsīyati. Vitthārato pana sadāpi ekaṃ buddhakkhettaṃ vinassati. Buddhakkhettaṃ nāma tividhaṃ hoti – jātikkhettaṃ, āṇākkhettaṃ, visayakkhettañca. Tattha jātikkhettaṃ dasasahassacakkavāḷapariyantaṃ hoti, yaṃ tathāgatassa paṭisandhigahaṇādīsu kampati. Āṇākkhettaṃ koṭisatasahassacakkavāḷapariyantaṃ, yattha ratanaparittaṃ, khandhaparittaṃ, dhajaggaparittaṃ, āṭānāṭiyaparittaṃ , moraparittanti imesaṃ parittānaṃ ānubhāvo vattati. Visayakkhettaṃ anantamaparimāṇaṃ, yaṃ ‘‘yāvatā vā pana ākaṅkheyyā’’ti (a. ni. 3.81) vuttaṃ. Tattha yaṃ yaṃ tathāgato ākaṅkhati, taṃ taṃ jānāti. Evametesu tīsu buddhakkhettesu ekaṃ āṇākkhettaṃ vinassati, tasmiṃ pana vinassante jātikkhettaṃ vinaṭṭhameva hoti, vinassantañca ekatova vinassati, saṇṭhahantañca ekatova saṇṭhahati.

这三种轮回称为火之轮回、水之轮回、风之轮回。三轮的边界分别称为辉光、湿润和果实。若轮回以火相起动，则辉光之地以下被火燃烧；若以水相起动，则湿润之地受水浸溢；若以风相起动，则果实之地被风破坏。尽管如此，宽广区域中依然只有一个佛法之场存在。此佛法场分为三种：出生之场、储藏之场、领域之场。出生之场约有一千万亿的轮回圈大小，是如来重新降生时所震动之界域。储藏之场大小达千万亿轮回圈，内含宝藏、五蕴等无数法藏。领域之场无量无边，是可思议之地。佛眼所及，即知所欲之法。三种佛法场中储藏之场毁灭，则出生之场亦随之回灭；及其毁灭亦全面毁灭，依存实体同时消亡。

Tassevaṃ vināso ca saṇṭhahanañca veditabbaṃ – yasmiṃ samaye kappo agginā nassati, āditova kappavināsakamahāmegho vuṭṭhahitvā koṭisatasahassacakkavāḷe ekaṃ mahāvassaṃ vassati. Manussā tuṭṭhā sabbabījāni nīharitvā vapanti. Sassesu pana gokhāyitakamattesu jātesu gadrabharavaṃ ravanto ekabindumattampi na vassati, tadā pacchinnaṃ pacchinnameva vassaṃ hoti. Vassūpajīvino sattā kamena brahmaloke nibbattanti, pupphaphalūpajīviniyo ca devatā. Evaṃ dīghe addhāne vītivatte tattha tattha udakaṃ parikkhayaṃ gacchati. Athānukkamena macchakacchapāpi kālaṃ katvā brahmaloke nibbattanti, nerayikasattāpi. Tattha ‘‘nerayikā sattamasūriyapātubhāve vinassantī’’ti eke. Jhānaṃ vinā natthi brahmaloke nibbatti, etesañca keci dubbhikkhapīḷitā, keci abhabbā jhānādhigamāya, te kathaṃ tattha nibbattantīti? Devaloke paṭiladdhajjhānavasena. Tadā hi ‘‘vassasatasahassassa accayena kappavuṭṭhānaṃ bhavissatī’’ti lokabyūhā nāma kāmāvacaradevā muttasirā vikiṇṇakesā rudamukhā assūni hatthehi puñchamānā rattavatthanivatthā ativiya virūpavesadhārino hutvā manussapathe vicarantā evaṃ ārocenti – ‘‘mārisā, mārisā, ito vassasatasahassassa accayena kappavuṭṭhānaṃ bhavissati, ayaṃ loko vinassissati, mahāsamuddopi ussussissati, ayañca mahāpathavī sineru ca pabbatarājā uddayhissanti vinassissanti, yāva brahmalokā lokavināso bhavissati. Mettaṃ, mārisā, bhāvetha. Karuṇaṃ… muditaṃ… upekkhaṃ, mārisā, bhāvetha. Mātaraṃ upaṭṭhahatha, pitaraṃ upaṭṭhahatha, kule jeṭṭhāpacāyino hothā’’ti. Tesaṃ vacanaṃ sutvā yebhuyyena manussā ca bhummā devā ca saṃvegajātā aññamaññaṃ muducittā hutvā mettādīni puññāni karitvā devaloke nibbattanti. Tattha dibbasudhābhojanaṃ bhuñjitvā vāyokasiṇe parikammaṃ katvā jhānaṃ paṭilabhanti. Tadaññe pana aparapariyavedanīyena kammena devaloke nibbattanti. Aparapariyavedanīyakammarahito hi saṃsāre saṃsaranto nāma satto natthi. Tepi tattha tatheva jhānaṃ paṭilabhanti. Evaṃ devaloke paṭiladdhajjhānavasena sabbepi brahmaloke nibbattantīti.

此等毁灭与消灭，当以此为依据。轮回以火焰吞噬时，如同大雨云聚集，遮蔽千万亿轮回圈，降临大雨期。人类欣喜汲取种种种子耕作庄稼。在沙漠草原出生的生灵因饥馑而吵闹，雨水未降一滴，故昼夜交替如雨季般循环。此时生存的众生因欲而生于梵天界，花果生灵则成天人。如是长期流转，水资源逐渐枯竭。鱼儿、龟及爬行动物等亦随时间灭亡，生死道中地狱众生同样消灭。有论者说道：“地狱众生因日曝雨干而灭亡。”若无禅定，便无梵天之升天。彼等中有些经受饥饿之苦，有些未能修得禅定，为何得以升天？因禅定获天界接纳。届时亦有传说：“数百万雨季后，将会有世界毁灭。”当世界毁灭之时，众生悲啼呼喊，头发脱落，面容凄惨，衣物破损，走在人间之道，彼此谈论：“魔鬼啊！魔鬼啊！数百万雨季后，世界将毁灭，大片海洋干涸，大陆山岳崩裂，众生尽灭。”闻此劝言，许多人类与天人共发慈悲心，生起喜悦，行善事，遂得生天。此时他们食用天上甘露美食，修行风界禅定，得禅定后升天。另有些因恶业投生天界。无恶业者自转轮回，生生世世得禅定，如此众生即得梵天界升天。

Vassūpacchedato pana uddhaṃ dīghassa addhuno accayena dutiyo sūriyo pātubhavati, tasmiṃ pātubhūte neva rattiparicchedo, na divāparicchedo paññāyati. Eko sūriyo udeti, eko atthaṃ gacchati, avicchinnasūriyasantāpova loko hoti. Yathā ca pakatisūriye sūriyadevaputto hoti, evaṃ kappavināsakasūriye natthi. Tattha pakatisūriye vattamāne ākāse valāhakāpi dhūmasikhāpi caranti. Kappavināsakasūriye vattamāne vigatadhūmavalāhakaṃ ādāsamaṇḍalaṃ viya nimmalaṃ nabhaṃ hoti. Ṭhapetvā pañca mahānadiyo sesakunnadīādīsu udakaṃ sussati.

大雨过去，长日光照迅速临现，第二个太阳升起，在此期间无昼夜交替，亦无昼夜分隔。天下唯有一太阳升起，一太阳落下，如持续不间断太阳之热，大地常受炙烤。此时亦无类似明星之天神存在。太阳附近有云霭、浮烟不断游动。世界被洁净大气覆盖，如置高山之巅般清明。多条大河流域及其支流之水渐渐干涸。

Tatopi dīghassa addhuno accayena tatiyo sūriyo pātubhavati, yassa pātubhāvā mahānadiyopi sussanti.

而在长日光照之后，第三个太阳升起，届时有大河河水干枯。

Tatopi dīghassa addhuno accayena catuttho sūriyo pātubhavati, yassa pātubhāvā himavati mahānadīnaṃ pabhavā – ‘‘sīhapapātano, haṃsapātano, kaṇṇamuṇḍako, rathakāradaho, anotattadaho, chaddantadaho, kuṇāladaho’’ti ime satta mahāsarā sussanti.

继此，在长时段的末尾，第四轮太阳升起，其出现之地为喜马拉雅大河的水源处。其升起之象称为「狮子下降」、「天鹅下降」、「耳割者」、「战车轮火」、「无异火」、「帽火」、「臼火」这七种大神火焰熄灭。

Tatopi dīghassa addhuno accayena pañcamo sūriyo pātubhavati, yassa pātubhāvā anupubbena mahāsamudde aṅgulipabbatemanamattampi udakaṃ na saṇṭhāti.

又，长时段的末尾，第五轮太阳升起，其升起之象为逐渐缓缓升起，大海及指状山脉均无水存在。

Tatopi dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati, yassa pātubhāvā sakalacakkavāḷaṃ ekadhūmaṃ hoti pariyādinnasinehaṃ dhūmena. Yathā cidaṃ, evaṃ koṭisatasahassacakkavāḷānipi.

又，长时段的末尾，第六轮太阳升起，其升起之象为整个天轮出现一片浓烟笼罩如同一团烟雾。此象可比喻为千万百万天轮皆被烟尘缠绕。

Tatopi dīghassa addhuno accayena sattamo sūriyo pātubhavati, yassa pātubhāvā sakalacakkavāḷaṃ ekajālaṃ hoti saddhiṃ koṭisatasahassacakkavāḷehi. Yojanasatikādibhedāni sinerukūṭānipi palujjitvā ākāseyeva antaradhāyanti. Sā aggijālā uṭṭhahitvā cātumahārājike gaṇhāti. Tattha kanakavimānaratanavimānamaṇivimānāni jhāpetvā tāvatiṃsabhavanaṃ gaṇhāti. Eteneva upāyena yāva paṭhamajjhānabhūmiṃ gaṇhāti. Tattha tayopi. Brahmaloke jhāpetvā ābhassare āhacca tiṭṭhati. Sā yāva aṇumattampi saṅkhāragataṃ atthi, tāva na nibbāyati. Sabbasaṅkhāraparikkhayā pana sappitelajhāpanaggisikhā viya chārikampi anavasesetvā nibbāyati. Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāro.

又，长时段的末尾，第七轮太阳升起，其升起之象为整个天轮成为一个巨网，与千万百万天轮相连。因结团如山峦般，横卧空中，隐没消失。此火网升起，涵盖四大王国。其间穿梭着金楼、宝楼、玉楼，进入忉利天宫。以此妙法直到初禅境地。此处再进一步，升入梵天界，光辉普照，虽有微尘大小的构造存在，却尚未涅槃。然以一切造作断灭，如同炽热的火焰终将燃尽无遗，方得涅槃。上下空间合为一体，谓之大黑暗。

Atha dīghassa addhuno accayena mahāmegho uṭṭhahitvā paṭhamaṃ sukhumaṃ sukhumaṃ vassati. Anupubbena kumudanāḷayaṭṭhimusalatālakkhandhādippamāṇāhi dhārāhi vassanto koṭisatasahassacakkavāḷesu sabbaṃ daḍḍhaṭṭhānaṃ pūretvā antaradhāyati. Taṃ udakaṃ heṭṭhā ca tiriyañca vāto samuṭṭhahitvā ghanaṃ karoti parivaṭumaṃ paduminipatte udakabindusadisaṃ. Kathaṃ tāva mahantaṃ udakarāsiṃ ghanaṃ karotīti ce? Vivarasampadānato. Taṃ hissa tahiṃ tahiṃ vivaraṃ deti. Taṃ evaṃ vātena sampiṇḍiyamānaṃ ghanaṃ kariyamānaṃ parikkhayamānaṃ anupubbena heṭṭhā otarati. Otiṇṇe otiṇṇe udake brahmalokaṭṭhāne brahmalokā, upari catukāmāvacaradevalokaṭṭhāne ca devalokā pātubhavanti. Purimapathaviṭṭhānaṃ otiṇṇe pana balavavātā uppajjanti. Te taṃ pihitadvāre dhamakaraṇe ṭhitaudakamiva nirussāsaṃ katvā rumbhanti. Madhurodakaṃ parikkhayaṃ gacchamānaṃ upari rasapathaviṃ samuṭṭhāpeti. Sā vaṇṇasampannā ceva hoti gandharasasampannā ca nirudakapāyāsassa upari paṭalaṃ viya. Tadā ca ābhassarabrahmaloke paṭhamatarābhinibbattā sattā āyukkhayā vā puññakkhayā vā tato cavitvā idhūpapajjanti. Te honti sayaṃpabhā antalikkhacarā. Te aggaññasutte (dī. ni. 3.120) vuttanayena taṃ rasapathaviṃ sāyitvā taṇhābhibhūtā āluppakārakaṃ paribhuñjituṃ upakkamanti.

此后，长时段的末尾，巨大云层升起，开始细密绵绵地下雨。此雨由莲茎、螺壳、战鼓树等大小水珠汇聚，充满千万百万天轮，继而隐退。下方及天空亦起风暴，搅动浓云，形成莲花状水珠。问曰：如此巨大的雨云如何聚合成云块？答曰：因云与云之间有空隙，彼间透光分散。云块在风力搅动下逐渐散去，雨水渐落。雨落至梵天界时，梵天与四欲天众生出现。雨落至先地，则强风生起。诸天如关门之水在敲击，似呼吸吐吸般颤动。甜水消散漫过味路，天人具色及歌舞众多，宛如旃檀果浆淋覆。时在光辉辉映的梵天界，最初现出的众生因寿命终尽或福报消退，从彼处降至此地。彼等即是自发光、在空气中飞行的天人。此事依《阿耨多罗三藐三菩提经》记载，甘露味道激发贪欲，致使众生染污，难以修行善法。

Atha tesaṃ sayaṃpabhā antaradhāyati, andhakāro hoti. Te andhakāraṃ disvā bhāyanti. Tato nesaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayantaṃ paripuṇṇapaññāsayojanaṃ sūriyamaṇḍalaṃ pātubhavati. Te taṃ disvā ‘‘ālokaṃ paṭilabhimhā’’ti haṭṭhatuṭṭhā hutvā ‘‘amhākaṃ bhītānaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayanto uṭṭhito, tasmā sūriyo hotū’’ti sūriyotvevassa nāmaṃ karonti. Atha sūriye divasaṃ ālokaṃ katvā atthaṅgate ‘‘yampi ālokaṃ labhimha, sopi no naṭṭho’’ti puna bhītā honti, tesaṃ evaṃ hoti ‘‘sādhu vatassa sace aññaṃ ālokaṃ labheyyāmā’’ti. Tesaṃ cittaṃ ñatvā viya ekūnapaññāsayojanaṃ candamaṇḍalaṃ pātubhavati. Te taṃ disvā bhiyyosomattāya haṭṭhatuṭṭhā hutvā ‘‘amhākaṃ chandaṃ ñatvā viya uṭṭhito, tasmā cando hotū’’ti candotvevassa nāmaṃ karonti.

其后，这些自发光的天人隐没，成为黑暗。众天见此黑暗而恐怖。然后他们未减恐惧之心，反而产生微妙香气，出现满是五十由旬广的日轮。见此日轮，众天起立大喊称「因得光明，消除我等恐惧者而生起，故此乃太阳。」日轮现光照亮白昼，大家因此得明，仍惧怕自己亦无光明。于是众天念「若得其他光明，则更妙也。」心识显现一轮长九十九由旬的月轮。众天见此再起极大喜悦，欢呼称「因知我等欲念而起，故此乃月亮。」

Evaṃ candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pātubhavanti. Tato pabhuti rattindivā paññāyanti anukkamena ca māsaddhamāsautusaṃvaccharā. Candimasūriyānaṃ pana pātubhūtadivaseyeva sinerucakkavāḷahimavantapabbatā pātubhavanti . Te ca kho apubbaṃ acarimaṃ phagguṇapuṇṇamadivaseyeva pātubhavanti. Kathaṃ? Yathā nāma kaṅgubhatte paccamāne ekappahāreneva pubbuḷakā uṭṭhahanti, eke padesā thūpathūpā honti, eke ninnaninnā eke samasamā, evamevaṃ thūpathūpaṭṭhāne pabbatā honti ninnaninnaṭṭhāne samuddā samasamaṭṭhāne dīpāti.

如此，月、日、星等出现时，星辰形状在天空中显现。然后它们在昼夜交替中显现，依循周期和月相的变化。月亮和太阳出现的日子，山岳积雪寒冷，日月星辰皆显现。它们确如最初本源的满月现象出现。如何呢？譬如在壶乳发酵时，一时之间泡沫升起，有的地方形状厚重，有的地方稀薄，有的地方齐平。一如泡沫所立之处即为山，有的地方泡沫稀疏之处即为水，有的地方均等之处乃为岛屿。

Atha tesaṃ sattānaṃ rasapathaviṃ paribhuñjantānaṃ kamena ekacce vaṇṇavanto, ekacce dubbaṇṇā honti. Tattha vaṇṇavanto dubbaṇṇe atimaññanti. Tesaṃ atimānapaccayā sā rasapathavī antaradhāyati, bhūmipappaṭako pātubhavati. Atha tesaṃ teneva nayena sopi antaradhāyati, padālatā pātubhavati. Teneva nayena sāpi antaradhāyati, akaṭṭhapāko sāli pātubhavati akaṇo athuso suddho sugandhā taṇḍulapphalo. Tato nesaṃ bhājanāni uppajjanti. Te sāliṃ bhājane ṭhapetvā pāsāṇapiṭṭhiyaṃ ṭhapenti. Sayameva jālāsikhā uṭṭhahitvā taṃ pacati. So hoti odano sumanajātipupphasadiso. Na tassa sūpena vā byañjanena vā karaṇīyaṃ atthi, yaṃ yaṃ rasaṃ bhuñjitukāmā honti, taṃ taṃ rasova hoti. Tesaṃ taṃ oḷārikaṃ āhāraṃ āharayataṃ tato pabhuti muttakarīsaṃ sañjāyati. Atha nesaṃ tassa nikkhamanatthāya vaṇamukhāni pabhijjanti . Purisassa purisabhāvo, itthiyā itthibhāvo pātubhavati. Tatra sudaṃ itthī purisaṃ, puriso ca itthiṃ ativelaṃ upanijjhāyati. Tesaṃ ativelaṃ upanijjhāyanapaccayā kāmapariḷāho uppajjati. Tato methunaṃ dhammaṃ paṭisevanti. Te asaddhammapaṭisevanapaccayā viññūhi garahiyamānā viheṭhiyamānā tassa asaddhammassa paṭicchādanahetu agārāni karonti. Te agāraṃ ajjhāvasamānā anukkamena aññatarassa alasajātikassa sattassa diṭṭhānugatiṃ āpajjantā sannidhiṃ karonti. Tato pabhuti kaṇopi thusopi taṇḍulaṃ pariyonandhati, lāyitaṭṭhānampi na paṭivirūhati. Te sannipatitvā anutthunanti ‘‘pāpakā vata bho dhammā sattesu pātubhūtā, mayañhi pubbe manomayā ahumhā’’ti aggaññasutte (dī. ni. 3.128) vuttanayena vitthāretabbaṃ. Tato mariyādaṃ ṭhapenti.

继而这些众生，享受甘美滋味之时，其中有些色彩艳丽，有些暗淡不明。艳丽者轻视暗淡者。在他们的轻视中，甘美之地渐渐消失，地面出现裂痕。随后随着他们的引导，这地面也渐渐消失，藤蔓出现。再由同样引导，这藤蔓也逐渐消亡出现稻谷。稻谷悬穗整齐，果实洁净清香。随后食物产生。他们将稻谷用于饮食，并筑起石器成食具。用耙齿耙松土壤煮食，做成美味如满天星花之饭。其饭无须佐料，众生根据欲食之味，各自生起该味香甘。众生采集这种嫩熟食品后发光发亮。继而他们寻觅出森林入口，显露人形男女之体态。那里，妇女俯视男子，男子亦回顾妇女。因过早相视，生起嗜欲烦恼。于是彼此追求交合。随着习无善法之行为，明智者厌弃之，摧毁此恶行，拆毁房屋。他们进入屋中，逐一到访懒惰的家伙居处。随后生起蚂蚁和白蚁，啃食稻谷，甚至连存放粮食之处亦不避让。众生聚集愤怒，哀叹说：“世间如此恶劣现象临众生，我们以前全是幻念啊。”此事如《阿迦腻延经》中所言，应当详解。于此他们确立戒律规范。

Atha aññataro satto aññassa bhāgaṃ adinnaṃ ādiyati. Taṃ dvikkhattuṃ paribhāsitvā tatiyavāre pāṇileḍḍudaṇḍehi paharanti. Te evaṃ adinnādānagarahamusāvādadaṇḍādānesu uppannesu sannipatitvā cintayanti ‘‘yaṃnūna mayaṃ ekaṃ sattaṃ sammanneyyāma, yo no sammā khīyitabbaṃ khīyeyya, garahitabbaṃ garaheyya, pabbājetabbaṃ pabbājeyya. Mayaṃ panassa sālīnaṃ bhāgaṃ anupadassāmā’’ti. Evaṃ katasanniṭṭhānesu pana sattesu imasmiṃ tāva kappe ayameva bhagavā bodhisattabhūto tena samayena tesu sattesu abhirūpataro ca dassanīyataro ca mahesakkhataro ca buddhisampanno paṭibalo niggahapaggahaṃ kātuṃ. Te taṃ upasaṅkamitvā yācitvā sammanniṃsu. So ‘‘tena mahājanena sammatoti mahāsammato, khettānaṃ adhipatīti khattiyo, dhammena samena pare rañjetīti rājā’’ti tīhi nāmehi paññāyittha. Yañhi loke acchariyaṭṭhānaṃ, bodhisattova tattha ādipurisoti. Evaṃ bodhisattaṃ ādiṃ katvā khattiyamaṇḍale saṇṭhite anupubbena brāhmaṇādayopi vaṇṇā saṇṭhahiṃsu. Tattha kappavināsakamahāmeghato yāva jālūpacchedo, idamekamasaṅkheyyaṃ saṃvaṭṭoti vuccati. Kappavināsakajālūpacchedato yāva koṭisatasahassacakkavāḷaparipūrako sampattimahāmegho, idaṃ dutiyamasaṅkheyyaṃ saṃvaṭṭaṭṭhāyīti vuccati. Sampattimahāmeghato yāva candimasūriyapātubhāvo, idaṃ tatiyamasaṅkheyyaṃ vivaṭṭoti vuccati. Candimasūriyapātubhāvato yāva puna kappavināsakamahāmegho, idaṃ catutthamasaṅkheyyaṃ vivaṭṭaṭṭhāyīti vuccati. Imāni cattāri asaṅkheyyāni eko mahākappo hoti. Evaṃ tāva agginā vināso ca saṇṭhahanañca veditabbaṃ.

继而有一众生，窃取他人分得的财物。两次被揭发，第三次又以棍棒相打惩罚。他们因窃盗、贪婪、妄语、受罚等恶行聚集，思量说：“既然我们聚合成一体，谁犯错应当受责罚、放逐，我们便与其剥夺粮食份额。”在这样的共谋中，在这些众生中，于一时期，此世尊已为菩萨，显现于他们中最具美貌、最高妙智慧，具有无上能力，善于断除束缚。他们来至世尊面前，请求加冕。世尊称他为“被大众所接受者”，冠以三名号，象征田舍主、王者、守法者。此即世间无上奇观，称为菩萨先行者。于是菩萨作首领，聚合及率领诸婆罗门等阶层。彼时有一大劫之灾难云覆盖，如同终结之夜，此为第一劫。及至后一劫，劫难如千百轮回之流转，此为第二劫。再至第三劫，天地日月星辰现相明现。及至第四劫，如大劫灾云覆盖。四个无数劫合成一大劫。由此辨知火之毁灭与保存。

Yasmiṃ pana samaye kappo udakena nassati, āditova kappavināsakamahāmegho uṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ. Ayaṃ pana viseso – yathā tattha dutiyo sūriyo, evamidha kappavināsako khārūdakamahāmegho uṭṭhāti. So ādito sukhumaṃ sukhumaṃ vassanto anukkamena mahādhārāhi koṭisatasahassacakkavāḷānaṃ pūrento vassati. Khārūdakena phuṭṭhaphuṭṭhā pathavīpabbatādayo vilīyanti. Udakaṃ samantato vātehi dhārīyati. Pathavito yāva dutiyajjhānabhūmiṃ udakaṃ gaṇhāti, tattha tayopi brahmaloke vilīyāpetvā subhakiṇhe āhacca tiṭṭhati. Taṃ yāva aṇumattampi saṅkhāragataṃ atthi, tāva na vūpasammati.

当时此劫遇水而毁灭，正如以前所说，巨大的劫难云起。此事特殊，就如第二太阳出现，劫难云以苦咸水升起。其像初升，细微微细之雨，缓缓降落，缓缓积聚，形成千百轮回的水环遍满大地。水触及大地及诸山等，渐渐溶解。当水被四风吹动而广布时，地面水汇聚至第二禅天，且溶融并和善地安住。此水虽至微尘微细程度，常处于流转状态，不会停止。

Udakānugataṃ pana sabbasaṅkhāragataṃ abhibhavitvā sahasā vūpasammati, antaradhānaṃ gacchati. Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ. Kevalaṃ panidha ābhassarabrahmalokaṃ ādiṃ katvā loko pātubhavati. Subhakiṇhato ca cavitvā ābhassaraṭṭhānādīsu sattā nibbattanti. Tattha kappavināsakamahāmeghato yāva kappavināsakakhārūdakūpacchedo, idamekaṃ asaṅkheyyaṃ. Udakūpacchedato yāva sampattimahāmegho, idaṃ dutiyamasaṅkheyyaṃ. Sampattimahāmeghato…pe… imāni cattāri asaṅkheyyāni eko mahākappo hoti. Evaṃ udakena vināso ca saṇṭhahanañca veditabbaṃ.

但诸水所随带的所有物质，终究会聚集突然止息，消失不见。下空与上空合为一体，被称作“黑暗”，悉皆如所说。唯有由光辉照亮的梵天界为始，世间现起。众生自净净处等地出生。于大劫之灾难云尚未消逝，水域被分开为无数。水之分开终结后即现大灾云，此为第二无数劫。大灾云终结，月、日、星开始现相，此谓第三无数劫。月日星现相终结后，再次大劫云覆盖，谓第四无数劫。四无数劫合为一大劫。如此判别水之毁灭与保存。

Yasmiṃ pana samaye kappo vātena vinassati, āditova kappavināsakamahāmegho vuṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ. Ayaṃ pana viseso – yathā tattha dutiyasūriyo, evamidha kappavināsanatthaṃ vāto samuṭṭhāti. So paṭhamaṃ thūlarajaṃ uṭṭhāpeti, tato saṇharajaṃ sukhumavālikaṃ thūlavālikaṃ sakkharapāsāṇādayoti yāva kūṭāgāramatte pāsāṇe visamaṭṭhāne ṭhitamahārukkhe ca uṭṭhāpeti. Te pathavito nabhamuggatā na puna patanti, tattheva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti. Athānukkamena heṭṭhāmahāpathaviyā vāto samuṭṭhahitvā pathaviṃ parivattetvā uddhaṃ mūlaṃ katvā ākāse khipati. Yojanasatappamāṇā pathavippadesā dviyojanatiyojanacatuyojanapañcayojanasatappamāṇāpi bhijjitvā vātavegukkhittā ākāseyeva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti. Cakkavāḷapabbatampi sinerupabbatampi vāto ukkhipitvā ākāse khipati. Te aññamaññaṃ abhihantvā cuṇṇavicuṇṇā hutvā vinassanti. Eteneva upāyena bhūmaṭṭhakavimānāni ca ākāsaṭṭhakavimānāni ca vināsento cha kāmāvacaradevaloke vināsetvā koṭisatasahassacakkavāḷāni vināseti. Tattha cakkavāḷā cakkavāḷehi, himavantā himavantehi, sinerū sinerūhi aññamaññaṃ samāgantvā cuṇṇavicuṇṇā hutvā vinassanti. Pathavito yāva tatiyajjhānabhūmiṃ vāto gaṇhāti, tattha tayo brahmaloke vināsetvā vehapphale āhacca tiṭṭhati. Evaṃ sabbasaṅkhāragataṃ vināsetvā sayampi vinassati. Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ. Idha pana subhakiṇhabrahmalokaṃ ādiṃ katvā loko pātubhavati. Vehapphalato ca cavitvā subhakiṇhaṭṭhānādīsu sattā nibbattanti. Tattha kappavināsakamahāmeghato yāva kappavināsakavātūpacchedo, idamekaṃ asaṅkheyyaṃ. Vātūpacchedato yāva sampattimahāmegho, idaṃ dutiyamasaṅkheyyaṃ…pe… imāni cattāri asaṅkheyyāni eko mahākappo hoti. Evaṃ vātena vināso ca saṇṭhahanañca veditabbaṃ.

当时此劫遭风破坏，也如大劫难云升起，正如先前所述。此事特殊，如第二太阳，风起毁灭大地。初起风掀起大尘埃，随后聚集为细沙与粗沙，亦如糖石。风掀起至高塔房屋处，有的岩石不平，粗糙坚硬。地面被风吹起向天而去，尘埃凝结成微细颗粒，遂消散无踪。随后风由地面起，旋转风暴翻滚地面，拔起树根飞天。地块大小从二由旬至五十由旬不等。风暴狂烈下，颗粒升入空中凝结，再转散无踪。轮回诸山、雪山均被风掀起抛向空中，相互撞破成微细尘粒，尽皆消散。地面之下，风穴至第三禅天，三界梵天涌现，居住其间。如此销毁所有物质，自己亦随之消灭。下空及上空合一，称为“黑暗”，悉皆如所述。此时由净处梵天界为始，世间现起。众生自净处出生。大劫难风终消后则分开，称为第二无数劫。分开后...此四无数劫合一大劫。由此识别风之毁灭与保存。

Kiṃ kāraṇā evaṃ loko vinassati? Akusalamūlakāraṇā. Akusalamūlesu hi ussannesu evaṃ loko vinassati. So ca kho rāge ussannatare agginā vinassati, dose ussannatare udakena vinassati. Keci pana ‘‘dose ussannatare agginā, rāge udakenā’’ti vadanti. Mohe ussannatare vātena vinassati. Evaṃ vinassantopi ca nirantarameva satta vāre agginā nassati, aṭṭhame vāre udakena. Puna satta vāre agginā, aṭṭhame vāre udakenāti evaṃ aṭṭhame aṭṭhame vāre vinassanto sattakkhattuṃ udakena vinassitvā puna satta vāre agginā nassati. Ettāvatā tesaṭṭhi kappā atītā honti. Etthantare udakena nassanavāraṃ sampattampi paṭibāhitvā laddhokāso vāto paripuṇṇacatusaṭṭhikappāyuke subhakiṇhe viddhaṃsento lokaṃ vināseti.

何因何故世间如此灭亡？为不善之因。实因不善之根本生灭，世间因此消亡。彼者于贪欲旺盛时如烈火焚烧而灭，嗔恚旺盛时则如水淹没而灭。有言：‘嗔恚旺盛时以火灭，贪欲旺盛时以水灭。’亦有言于愚痴盛时因风而灭。尽管如此，众生常于七次中以火灭绝，至第八次则以水灭绝。复于七次以火灭，第八次以水灭，反复如此，轮回灭绝达七十三次。由此，诸多劫已过去。其期间虽有水灾频仍，风暴猛起，四方时有雷击，世间便遭摧毁而灭绝。

Pubbenivāsaṃ anussarantopi ca kappānussaraṇako bhikkhu etesu kappesu anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe anussarati. Saṃvaṭṭakappe vivaṭṭakappeti ca kappassa aḍḍhaṃ gahetvā vuttaṃ. Saṃvaṭṭavivaṭṭakappeti sakalakappaṃ gahetvā vuttaṃ. Kathaṃ anussaratīti ce? Amutrāsintiādinā nayena. Tattha amutrāsinti amumhi saṃvaṭṭakappe ahaṃ amumhi bhave vā yoniyā vā gatiyā vā viññāṇaṭṭhitiyā vā sattāvāse vā sattanikāye vā āsiṃ. Evaṃnāmoti tisso vā phusso vā. Evaṃgottoti kaccāno vā kassapo vā. Idamassa atītabhave attano nāmagottānussaraṇavasena vuttaṃ. Sace pana tasmiṃ kāle attano vaṇṇasampattiṃ vā lūkhapaṇītajīvikabhāvaṃ vā sukhadukkhabahulataṃ vā appāyukadīghāyukabhāvaṃ vā anussaritukāmo hoti, tampi anussaratiyeva. Tenāha ‘‘evaṃvaṇṇo…pe… evamāyupariyanto’’ti. Tattha evaṃvaṇṇoti odāto vā sāmo vā. Evamāhāroti sālimaṃsodanāhāro vā pavattaphalabhojano vā. Evaṃsukhadukkhappaṭisaṃvedīti anekappakārena kāyikacetasikānaṃ sāmisanirāmisādippabhedānaṃ vā sukhadukkhānaṃ paṭisaṃvedī. Evamāyupariyantoti evaṃ vassasataparimāṇāyupariyanto vā caturāsītikappasatasahassāyupariyanto vā.

沙弥比库若回忆前世，则忆诸劫中多次生灭，有多次交替轮回与转变生死。交替轮回者，即取一劫之半以记。交轮回者，乃取整劫记忆。何以回忆？以广大无量理念引导。此指当下生时，于当中交劫中自于生死、业力、识续、生命、众生群中存在。如此，或三身、或五身；如诸族，如咖萨巴；即以自身过往生命所属族类名称与传承记忆标示之。欲忆当下自身之容貌、生活纯洁与否、苦乐多少、短寿长寿之状，则亦忆之。所谓“如此容貌…如此寿终”中容貌即指肤色或发色，饮食指食用米肉汤或受用根本食物，苦乐受者乃身心所感合种种异，寿终则指度日与劫数量相应之寿命范围，有时达数百万劫。

Sotato cuto amutra udapādinti so ahaṃ tato bhavato yonito gatito viññāṇaṭṭhitito sattāvāsato sattanikāyato vā cuto puna amukasmiṃ nāma bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā udapādiṃ. Tatrāpāsinti atha tatrāpi bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā puna ahosiṃ. Evaṃnāmotiādi vuttanayameva. Apica yasmā amutrāsinti idaṃ anupubbena ārohantassa yāvaticchakaṃ (visuddhi. 2.410) anussaraṇaṃ, so tato cutoti paṭinivattantassa paccavekkhaṇaṃ, tasmā idhūpapannoti imissā idhūpapattiyā anantaramevassa upapattiṭṭhānaṃ sandhāya amutra udapādinti idaṃ vuttanti veditabbaṃ. Tatrāpāsinti evamādi panassa tatra imissā upapattiyā anantare upapattiṭṭhāne nāmagottādīnaṃ anussaraṇadassanatthaṃ vuttaṃ. So tato cuto idhūpapannoti svāhaṃ tato anantarūpapattiṭṭhānato cuto idha amukasmiṃ nāma khattiyakule vā brāhmaṇakule vā nibbattoti. Itīti evaṃ. Sākāraṃ sauddesanti nāmagottavasena sauddesaṃ, vaṇṇādivasena sākāraṃ. Nāmagottena hi satto tisso phusso kassapoti uddisīyati, vaṇṇādīhi sāmo odātoti nānattato paññāyati. Tasmā nāmagottaṃ uddeso, itare ākārāti.

声闻灭后，在此生中复生起，即于某处某生界，业识续集聚之处，复至生死流转。所谓复生，即指当处生界或有生命群中再度发生。或存或灭，或至他生界。此即所谓“复生”。由于前世记忆断灭，故称“无间”，即生灭相续之间无间断。此处所谓当处生界，即指前生遗体分解之后，于新生处及其附近，依据名前族类等标记为种属，理应具名归属。于是复生被称为“继生”，自名号、族类之继传。故称“有相从属”，如肤色等相状一传再传，己方受生者依之。名号族出指众生身份，肤色等出示种族差别，名族标明身份故意义深远。故族名为主旨，其他为辅。

Pubbenivāsānussatiñāṇaniddesavaṇṇanā niṭṭhitā. · 宿住随念智论释已毕。

54. Dibbacakkhuñāṇaniddesavaṇṇanā

五十四、佛眼知识注解

§106

106. Dibbacakkhuñāṇaniddese ālokasaññaṃ manasi karotīti divā vā rattiṃ vā sūriyajoticandamaṇiālokaṃ ālokoti manasi karoti. Evaṃ manasikaronto ca ālokoti saññaṃ manasi pavattanato ‘‘ālokasaññaṃ manasi karotī’’ti vuccati. Divāsaññaṃ adhiṭṭhātīti evaṃ ālokasaññaṃ manasikaritvā divāti saññaṃ ṭhapeti. Yathādivā tathā rattinti yathā divā āloko diṭṭho, tatheva rattimpi manasi karoti. Yathā rattiṃ tathā divāti yathā rattiṃ āloko diṭṭho, tatheva divāpi manasi karoti. Iti vivaṭena cetasāti evaṃ apihitena cittena. Apariyonaddhenāti samantato anaddhena. Sappabhāsaṃ cittaṃ bhāvetīti saobhāsaṃ cittaṃ vaḍḍheti. Etena dibbacakkhussa parikammālokārammaṇaṃ cittaṃ kathitaṃ. Ālokakasiṇārammaṇaṃ catutthajjhānameva vā sandhāya vuttaṃ. Tassevaṃ bhāvayato obhāsajātaṃ cittaṃ hoti vigatandhakārāvaraṇaṃ. Tena hi dibbacakkhuṃ uppādetukāmena ādikammikena kulaputtena imissāyeva pāḷiyā anusārena kasiṇārammaṇaṃ abhiññāpādakajjhānaṃ sabbākārena abhinīhārakkhamaṃ katvā ‘‘tejokasiṇaṃ odātakasiṇaṃ ālokakasiṇa’’nti imesu tīsu kasiṇesu aññataraṃ āsannaṃ kātabbaṃ, upacārajjhānagocaraṃ katvā vaḍḍhetvā ṭhapetabbaṃ, na tattha appanā uppādetabbāti adhippāyo. Sace hi uppādeti, pādakajjhānanissayaṃ hoti, na parikammanissayaṃ. Imesu ca pana tīsu ālokakasiṇaṃyeva seṭṭhataraṃ, tadanulomena pana itaraṃ kasiṇadvayampi vuttaṃ. Tasmā ālokakasiṇaṃ itaresaṃ vā aññataraṃ ārammaṇaṃ katvā cattāri jhānāni uppādetvā puna upacārabhūmiyaṃyeva ṭhatvā kasiṇaṃ vaḍḍhetabbaṃ. Vaḍḍhitavaḍḍhitaṭṭhānassa antoyeva rūpagataṃ passitabbaṃ. Rūpagataṃ passato panassa tena byāpārena parikammacittena ālokapharaṇaṃ akubbato parikammassa vāro atikkamati, tato āloko antaradhāyati, tasmiṃ antarahite rūpagatampi na dissati. Athānena punappunaṃ pādakajjhānameva pavisitvā tato vuṭṭhāya āloko pharitabbo. Evaṃ anukkamena āloko thāmagato hotīti. ‘‘Ettha āloko hotū’’ti yattakaṃ ṭhānaṃ paricchindati, tattha āloko tiṭṭhatiyeva. Divasampi nisīditvā passato rūpadassanaṃ hoti. Tattha yadā tassa bhikkhuno maṃsacakkhussa anāpāthagataṃ antokucchigataṃ hadayavatthunissitaṃ heṭṭhāpathavītalanissitaṃ tirokuṭṭapabbatapākāragataṃ paracakkavāḷagatanti idaṃ rūpaṃ ñāṇacakkhussa āpāthaṃ āgacchati, maṃsacakkhunā dissamānaṃ viya hoti, tadā dibbacakkhu uppannaṃ hoti. Tadeva cettha rūpadassanasamatthaṃ, na pubbabhāgacittāni.

第一百零六、佛眼知识所引发的光明印象思维，意谓日夜观察日、月、星辰与各种光明。光明即为心中意识所执持，称为“光明印象思维”。当心固守白昼视见印象，称为白昼印象加持。类似的，夜间亦观照夜光印象。犹如白昼所见光景，心中亦观夜光。夜如是，白昼亦如是。此种交替心念，乃明觉心自由无阻无碍。所谓不间断，意指周围无阻隔之全境明觉。此修心助长具光明之心。由此对佛眼周围光明所缘境界心有所宣说。光明炯炯是对光明所缘境界第四禅定的称谓。通过此定修，所生心为明净无暗障。因有佛眼之觉知，起初行者先修光明相对应禅定，令此光明显现掌握全身，名曰“光明禅定”。三种光明禅定中必须修其中之一最亲近者，作为入定及现前所在，令其增长并稳定。非强求强制显现光明。若强制出定则需依赖脚印禅定而非此定。三种光明中，最优者作为主导，其余之两者亦同理。故以一光为所缘，修成四禅，复回到初禅定现住光明处作增长。增长之光境界边际上应看得清楚。视得清之后，因心念散乱或弃定缘故，光明会消失，光明所缘境界亦随消失。此后须再入脚印定反复修习，复显光明。如此递进，则光明终为驻足。所谓“此处有光明”即指所断处，光明即驻足处。日间坐观视物，则有礼敬色之眼观相。当比库目睹诸形色，见肉眼难见之远方山峦、环形多层迴廊时，即为佛眼妙眼显现。此为视色听之良效，非前世识体现。

Tatrāyaṃ dibbacakkhuno uppattikkamo – vuttappakārametaṃ rūpamārammaṇaṃ katvā manodvārāvajjane uppajjitvā niruddhe tadeva rūpamārammaṇaṃ katvā cattāri pañca vā javanāni uppajjantīti pubbe vuttanayeneva veditabbaṃ. Idaṃ pana ñāṇaṃ ‘‘sattānaṃ cutūpapāte ñāṇa’’ntipi ‘‘dibbacakkhuñāṇa’’ntipi vuccati. Taṃ panetaṃ puthujjanassa paripantho hoti. So hi ‘‘yattha yattha āloko hotū’’ti adhiṭṭhāti, taṃ taṃ pathavīsamuddapabbate vinivijjhitvāpi ekālokaṃ hoti. Athassa tattha bhayānakāni yakkharakkhasādirūpāni passato bhayaṃ uppajjati. Tena cittavikkhepaṃ patvā jhānavibbhantako hoti. Tasmā rūpadassane appamattena bhavitabbaṃ.

此处对佛眼显现机制叙述：起初制造此色光明所缘境界，心门开放，生起相应四五个内心波动，依前说法可知。此名为“生命断灭生起知识”或“佛眼知识”。此知识乃凡夫世俗众生所共经历。如彼虽遍布大地群山洋海处，心念定於彼处而有光明，见诸处有恐怖鬼怪。因而心生动摇，禅定分散。故观察色相必当正念专注。

Sattānaṃ cutūpapātañāṇāyāti sattānaṃ cutiyā ca upapāte ca ñāṇāya. Yena ñāṇena sattānaṃ cuti ca upapāto ca ñāyati, tadatthaṃ dibbacakkhuñāṇatthanti vuttaṃ hoti. Dibbena cakkhunāti vuttatthameva. Visuddhenāti cutūpapātadassanena diṭṭhivisuddhihetuttā visuddhaṃ. Yo hi cutimattameva passati, na upapātaṃ, so ucchedadiṭṭhiṃ gaṇhāti. Yo upapātameva passati, na cutiṃ, so navasattapātubhāvadiṭṭhiṃ gaṇhāti. Yo pana tadubhayaṃ passati, so yasmā duvidhampi taṃ diṭṭhigatamativattati, tasmāssa taṃ dassanaṃ diṭṭhivisuddhihetu hoti. Ubhayañcetaṃ buddhaputtā passanti . Tena vuttaṃ – ‘‘cutūpapātadassanena diṭṭhivisuddhihetuttā visuddha’’nti. Manussūpacāraṃ atikkamitvā rūpadassanena atikkantamānusakaṃ, mānusakaṃ vā maṃsacakkhuṃ atikkantattā atikkantamānusakaṃ. Tena dibbena cakkhunā visuddhena atikkantamānusakena.

「有情死去与再生的知识」即是对有情众生死亡及再生之知识。凭此知识，能够洞晓有情死亡与再生的实相，此即所谓天眼通的境界。所谓天眼，正是此所指。所谓清净，指因看见死亡与再生相，见解清净。若仅见死亡却不见再生者，此人则堕入断见。若仅见再生却不见死亡者，则生有断续重复之见。若见二者皆见者，由于对两者都有超越的见解，因此此见为清净见。佛子皆观察此二相。故有言曰：『观死亡再生现象，以达清净见解之因』。超越世间习气，超越肉眼所及的凡夫眼目，则见超越凡夫眼目的天眼净者。

Satte passatīti manussānaṃ maṃsacakkhunā viya satte oloketi. Cavamāne upapajjamāneti ettha cutikkhaṇe upapattikkhaṇe vā dibbacakkhunā daṭṭhuṃ na sakkā, ye pana āsannacutikā idāni cavissanti. Te cavamānā. Ye ca gahitapaṭisandhikā sampatinibbattā vā, te upapajjamānāti adhippetā. Te evarūpe cavamāne ca upapajjamāne ca passatīti dasseti. Hīneti mohanissandayuttattā hīnānaṃ jātikulabhogādīnaṃ vasena hīḷite ohīḷite oññāte avaññāte. Paṇīteti amohanissandayuttattā tabbiparīte. Suvaṇṇeti adosanissandayuttattā iṭṭhakantamanāpavaṇṇayutte. Dubbaṇṇeti dosanissandayuttattā aniṭṭhākantāmanāpavaṇṇayutte, anabhirūpe virūpetipi attho. Sugateti sugatigate, alobhanissandayuttattā vā aḍḍhe mahaddhane. Duggateti duggatigate, lobhanissandayuttattā vā dalidde appannapāne. Yathākammūpageti yaṃ yaṃ kammaṃ upacitaṃ, tena tena upagate. Tattha purimehi ‘‘cavamāne’’tiādīhi dibbacakkhukiccaṃ vuttaṃ, iminā pana padena yathākammūpagañāṇakiccaṃ.

「见有情者」即如人以肉眼观见有情。所谓枯死、尸解即今之死，故以死亡前兆难以由天眼所见，然临近死亡之有情必将死亡者则可观察。称之为枯死者。若施身断续重生者，称之为再生者。此二者皆可观察。称枯死者为蔽障嗔恚及无明所使受生恶趣及苦果影响者；称再生者为愚痴之失迷所致偏误状态。称清净者为无嗔无痴能正确观察者。称正见者为无贪无嗔所致之正觉。所谓善道者为进步之行持。恶道者为进取对立之行持。依业力感应者称“如实观”，此中以往“枯死”等分别为观察天眼之功能，而今则以“如实观”为天眼功能。

Tassa ca ñāṇassa ayamuppattikkamo – idha bhikkhu heṭṭhānirayābhimukhaṃ ālokaṃ vaḍḍhetvā nerayike satte passati mahādukkhamanubhavamāne, taṃ dassanaṃ dibbacakkhukiccameva. So evaṃ manasi karoti ‘‘kiṃ nu kho kammaṃ katvā ime sattā etaṃ dukkhamanubhavantī’’ti. Athassa ‘‘idaṃ nāma katvā’’ti taṃkammārammaṇaṃ ñāṇamuppajjati. Tathā uparidevalokābhimukhaṃ ālokaṃ vaḍḍhetvā nandanavanamissakavanaphārusakavanādīsu satte passati mahāsampattiṃ anubhavamāne, tampi dassanaṃ dibbacakkhukiccameva. So evaṃ manasi karoti ‘‘kiṃ nu kho kammaṃ katvā ime sattā etaṃ sampattiṃ anubhavantī’’ti. Athassa ‘‘idaṃ nāma katvā’’ti taṃkammārammaṇaṃ ñāṇamuppajjati. Idaṃ yathākammūpagañāṇaṃ nāma. Imassa visuṃ parikammaṃ nāma natthi. Yathā cimassa, evaṃ anāgataṃsañāṇassāpi. Dibbacakkhupādakāneva hi imāni dibbacakkhunā saheva ijjhanti.

此知识产生之因，乃当比库心生下界狱苦之观，见狱中有情受极大苦时，产生此观察，此即天眼功能。观其心中作意：『何因何业致令此众生受苦？』继而洞察此业之造作。又若心增上观天界诸天国，见诸天享极大福乐，亦生天眼观见。作意：『是何业致令此众生得此福？』继而产生业之造作知识。此即业感之洞察知。此知识无始亦无终，犹如过去如未来业感知识。诸有弘扬天眼者，皆同此理。

Ime vata bhontotiādīsu imeti dibbacakkhunā diṭṭhānaṃ nidassanavacanaṃ. Vatāti anulomavacanatthe nipāto. Bhontoti bhavanto. Duṭṭhu caritaṃ, duṭṭhaṃ vā caritaṃ kilesapūtikattāti duccaritaṃ, kāyena duccaritaṃ, kāyato vā uppannaṃ duccaritanti kāyaduccaritaṃ. Itaresupi eseva nayo. Samannāgatāti samaṅgībhūtā. Ariyānaṃ upavādakāti buddhapaccekabuddhasāvakānaṃ ariyānaṃ antamaso gihisotāpannānampi anatthakāmā hutvā antimavatthunā vā guṇaparidhaṃsanena vā upavādakā, akkosakā garahakāti vuttaṃ hoti. Tattha ‘‘natthi imesaṃ samaṇadhammo, assamaṇā ete’’ti vadanto antimavatthunā upavadati, ‘‘natthi imesaṃ jhānaṃ vā vimokkho vā maggo vā phalaṃ vā’’tiādīni vadanto guṇaparidhaṃsanena upavadatīti veditabbo. So ca jānaṃ vā upavadeyya ajānaṃ vā, ubhayathāpi ariyūpavādova hoti. Bhāriyaṃ kammaṃ ānantariyasadisaṃ saggāvaraṇaṃ maggāvaraṇañca, satekicchaṃ pana hoti. Tasmā yo ariyaṃ upavadati, tena gantvā sace attanā vuḍḍhataro hoti, ukkuṭikaṃ nisīditvā ‘‘ahaṃ āyasmantaṃ idañcidañca avacaṃ, taṃ me khamāhī’’ti khamāpetabbo. Sace navakataro hoti, vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā ‘‘ahaṃ, bhante, tumhe idañcidañca avacaṃ, taṃ me khamathā’’ti khamāpetabbo. Sace disāpakkanto hoti, sayaṃ vā gantvā saddhivihārikādike vā pesetvā khamāpetabbo. Sace nāpi gantuṃ na pesetuṃ sakkā hoti, ye tasmiṃ vihāre bhikkhū vasanti, tesaṃ santikaṃ gantvā sace navakatarā honti, ukkuṭikaṃ nisīditvā, sace vuḍḍhatarā, vuḍḍhe vuttanayeneva paṭipajjitvā ‘‘ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, khamatu me so āyasmā’’ti vatvā khamāpetabbo. Sammukhā akkhamantepi etadeva kātabbaṃ. Sace ekacārikabhikkhu hoti, neva tassa vasanaṭṭhānaṃ, na gataṭṭhānaṃ paññāyati, ekassa paṇḍitassa bhikkhuno santikaṃ gantvā ‘‘ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, taṃ me anussarato vippaṭisāro hoti, kiṃ karomī’’ti vattabbaṃ. So vakkhati ‘‘tumhe mā cintayittha, thero tumhākaṃ khamati, cittaṃ vūpasamethā’’ti. Tenāpi ariyassa gatadisābhimukhena añjaliṃ paggahetvā ‘‘khamathā’’ti vattabbaṃ. Yadi so parinibbuto hoti, parinibbutamañcaṭṭhānaṃ gantvā yāva sivathikaṃ gantvāpi khamāpetabbaṃ. Evaṃ kate neva saggāvaraṇaṃ, na maggāvaraṇaṃ hoti, pākatikameva hotīti.

此节论述『诸如佛所说见观乃天眼观』。‘如是’是顺应之辞。‘彼等’指尊者等。‘恶行’及恶行之意指身口所造不善行。‘俱足’乃指具足诸善法。‘圣者之诽谤’指佛陀、辟支佛、声闻弟子等圣者作诽谤者，或不愿利益利他最终或毁坏功德者，或恶语谩骂者皆属。且『无此出家者，非出家者』等语谓诽谤者为无圣法及禅定解脱道果者，皆属诽谤。对识知或不识知皆属圣者诽谤。诽谤是极严重罪过，似天狱地狱之重锁，故对诽谤圣者应以谦卑恭敬之礼请求宽恕，如长者晚辈，旅行来访等皆应作此过悔宽恕之行。若无人宽恕，则当至修行场所请他比库行此。此法行乃非天狱恶锁，亦非道果锁仅为其过失宽恕。

Micchādiṭṭhikāti viparītadassanā. Micchādiṭṭhikammasamādānāti micchādiṭṭhivasena samādinnanānāvidhakammā, ye ca micchādiṭṭhimūlakesu kāyakammādīsu aññepi samādapenti. Ettha ca vacīduccaritaggahaṇeneva ariyūpavāde, manoduccaritaggahaṇena ca micchādiṭṭhiyā saṅgahitāyapi imesaṃ dvinnaṃ puna vacanaṃ mahāsāvajjabhāvadassanatthanti veditabbaṃ. Mahāsāvajjo hi ariyūpavādo ānantariyasadisattā. Vuttampi cetaṃ ‘‘seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃsampadamidaṃ sāriputta vadāmi taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto, evaṃ niraye’’ti (ma. ni. 1.149). Micchādiṭṭhito ca mahāsāvajjataraṃ nāma aññaṃ natthi. Yathāha – ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ mahāsāvajjaṃ, yathayidaṃ, bhikkhave, micchādiṭṭhi, micchādiṭṭhiparamāni, bhikkhave, vajjānī’’ti (a. ni. 1.310).

邪见，即错误之见。执持邪见之业、言语及意志，即专执错误见之种种恶业根源，尤其执持此根本邪见之身业等作恶。本节云受邪见导致恶行恶语，合于圣者诽谤之罪故为大罪。正见者弃邪观、离恶语恶系而能断恶业，故诽谤成功则堕恶趣，死后必入恶趣受苦。佛言若有比库虽持戒定慧，误护他邪见，终堕地狱。故邪见为致恶最深大罪。

Kāyassabhedāti upādinnakkhandhapariccāgā. Paraṃ maraṇāti tadanantaraṃ abhinibbattikkhandhaggahaṇe. Atha vā kāyassa bhedāti jīvitindriyassupacchedā. Paraṃ maraṇāti cuticittato uddhaṃ. Apāyanti evamādi sabbaṃ nirayavevacanameva. Nirayo hi saggamokkhahetubhūtā puññasammatā ayā apetattā, sukhānaṃ vā āyassa abhāvā apāyo. Dukkhassa gati paṭisaraṇanti duggati, dosabahulatāya vā duṭṭhena kammunā nibbattā gati duggati. Vivasā nipatanti tattha dukkaṭakārinoti vinipāto, vinassantā vā ettha patanti sambhijjamānaṅgapaccaṅgātipi vinipāto. Natthi ettha assādasaññito ayoti nirayo.

「身破」即身蕴弃舍。所谓他死，即继后死。又身破亦指生命根断绝。所谓他死即从心识死亡起。恶趣即地狱等受大苦处。地狱由恶因业障所生，非善业所生，乃苦命之所归。恶趣苦难退避，终受罪罚，多由恶业所致凋敝混乱，身体破损摇晃堕落。此处无此类苦痛则不为地狱界。

Atha vā apāyaggahaṇena tiracchānayoniṃ dīpeti. Tiracchānayoni hi apāyo sugatito apetattā, na duggati mahesakkhānaṃ nāgarājādīnaṃ sambhavato. Duggatiggahaṇena pettivisayaṃ. So hi apāyo ceva duggati ca sugatito apetattā dukkhassa ca gatibhūtattā, na tu vinipāto asurasadisaṃ avinipatitattā. Vinipātaggahaṇena asurakāyaṃ. So hi yathāvuttena atthena apāyo ceva duggati ca sabbasamussayehi ca vinipatitattā vinipātoti vuccati. Nirayaggahaṇena avīciādimanekappakāraṃ nirayamevāti. Upapannāti upagatā, tattha abhinibbattāti adhippāyo. Vuttavipariyāyena sukkapakkho veditabbo.

或因趋向恶趣之果感，现现生于畜生道。畜生道者，即恶趣，因为其不善之因所致，并非恶趣中天神及龙王等生所致。由堕入恶趣之果，生于饿鬼道。饿鬼道亦为恶趣，且因不善之因及苦为去处，故为恶趣，非如地狱众生，虽为恶趣却不同于地狱而不堕入者。由堕地狱之果生于阿鼻地狱等多个种类之地狱。此言「生」者，谓由业力所起，即因缘所致。所谓「恶趣」及「苦之所归」，如前所说，称为「堕入」。居于阿鼻地狱等名地狱者，即恶趣中最剧之种类。生者亦作「至」意。依所说转变，须观察如翼之俗解。

Ayaṃ pana viseso – tattha sugatiggahaṇena manussagatipi saṅgayhati, saggaggahaṇena devagatiyeva. Tattha sundarā gatīti sugati. Rūpādīhi visayehi suṭṭhu aggoti saggo. So sabbopi lujjanapalujjanaṭṭhena lokoti ayaṃ vacanattho. Iti ‘‘dibbena cakkhunā’’tiādi sabbaṃ nigamanavacanaṃ. Evaṃ dibbena cakkhunā passatīti ayamettha saṅkhepatthoti.

此有所别——因善趣之果，连及人道；因天趣之果，则随天界生。善趣谓美妙安乐之所。就色等境界正称为天。且将一切由浊污而浊者乃为世间，此即此语之义。是故称谓为「诸天眼所见」等，皆为结论性言语。由此「诸天眼所见」等，谓此处乃为简略说法。

Dibbacakkhuñāṇaniddesavaṇṇanā niṭṭhitā. · 天眼智论释已毕。

Pañcañāṇapakiṇṇakaṃ五智杂说

Imesu pañcasu ñāṇesu iddhividhañāṇaṃ parittamahaggataatītānāgatapaccuppannaajjhattabahiddhārammaṇavasena sattasu ārammaṇesu pavattati. Sotadhātuvisuddhiñāṇaṃ parittapaccuppannaajjhattabahiddhārammaṇavasena catūsu ārammaṇesu pavattati. Cetopariyañāṇaṃ parittamahaggataappamāṇamaggaatītānāgatapaccuppannabahiddhārammaṇavasena aṭṭhasu ārammaṇesu pavattati. Pubbenivāsānussatiñāṇaṃ

于此五种智慧中，神通种类智为最前者，遍及过去、未来、现在内外诸境，于七境缘起。听根净智覆盖现在过去未来内外诸境，于四境缘起。心境知智为最前者，非量之过去未来现在内外诸境，于八境缘起。前生忆智缘外八境须流转，于八境缘起。

Parittamahaggataappamāṇamaggaatītaajjhattabahiddhānavattabbārammaṇavasena aṭṭhasu ārammaṇesu pavattati. Dibbacakkhuñāṇaṃ parittapaccuppannaajjhattabahiddhārammaṇavasena catūsu ārammaṇesu pavattati. Yathākammūpagañāṇaṃ parittamahaggataatītaajjhattabahiddhārammaṇavasena pañcasu ārammaṇesu pavattati. Anāgataṃsañāṇaṃ parittamahaggataappamāṇamaggaanāgataajjhattabahiddhānavattabbārammaṇavasena aṭṭhasu ārammaṇesu pavattatīti.

遍诸内八境，以最前者非量之过去未来现在内境流转相缘，现起于八境。神通眼智覆盖如今过去未来内外诸境，于四境缘起。业报果知智以最前过去超越境缘，现于五境起。未来智以最前非量过去未来现八内外境缘起，现于八境起。

Pañcañāṇapakiṇṇakaṃ niṭṭhitaṃ. · 五智杂说已毕。

55. Āsavakkhayañāṇaniddesavaṇṇanā

第五十五章断烦恼智之指示及说明

§107

107. Āsavakkhayañāṇaniddese anaññātaññassāmītindriyādīni vuttatthāni. Kati ṭhānāni gacchatīti ekekassa uppattiṭṭhānaniyamanatthaṃ pucchā. Ekaṃ ṭhānaṃ gacchatīti ekasmiṃ ṭhāne uppajjatīti vuttaṃ hoti. Uppattiokāsaṭṭhānañhi tiṭṭhati etthāti ṭhānanti vuccati. Cha ṭhānānīti cha maggaphalakkhaṇe. Indriyānaṃ anaññātaññassāmītindriyādīsu tīsu ekekameva adhikaṃ hotīti dassanatthaṃ saddhindriyaṃ adhimokkhaparivāraṃ hotītiādi vuttaṃ. Yathā ‘‘saddhindriyassa adhimokkhaṭṭho’’tiādīsu (paṭi. ma. 1.12) adhimokkhādayo saddhindriyādīnaṃ kiccavasena vuttā, evamidhāpi ‘‘adhimokkhaparivāraṃ hotī’’ti saddhindriyaṃ adhimokkhatthena parivāraṃ hotīti vuttaṃ hoti. Esa nayo sesesupi. Parivāranti ca liṅgavipallāso kato. Paññindriyanti anaññātaññassāmītindriyameva pajānanasabhāvadassanatthaṃ visuṃ katvā vuttaṃ. Abhidhammepi (vibha. 219) hi paññāya kiccavisesadassanatthaṃ maggakkhaṇe ca phalakkhaṇe ca ekāva paññā aṭṭhadhā vibhattā. Abhisandanaparivāranti nhāniyacuṇṇānaṃ udakaṃ viya cittacetasikānaṃ sinehanakiccena parivāraṃ hoti. Idaṃ somanassasampayuttamaggavaseneva vuttaṃ. Upekkhāsampayuttamagge pana somanassindriyaṭṭhāne upekkhindriyaṃ daṭṭhabbaṃ. Taṃ pana sampayuttānaṃ nātiupabrūhanaparivāranti gahetabbaṃ. Pavattasantatādhipateyyaparivāranti pavattā santati pavattasantati, vattamānasantānanti attho. Adhipatibhāvo ādhipateyyaṃ, pavattasantatiyā ādhipateyyaṃ pavattasantatādhipateyyaṃ. Vattamānajīvitindriyassa uparipavattiyā ca paccayattā pubbāparavasena pavattasantatiyā adhipatibhāvena anaññātaññassāmītindriyassa parivāraṃ hoti.

于断烦恼智章节中所述，非所知等诸根等义。问曰：多少处所生起？答曰：各有生起住处。生起住处谓某一处所生起。生起住处即为所立处，此谓处。六处者，即道品作用所基。于根处之非所知等诸根中，仅有三处更为胜长，教授以信根为首等，故称信根为胜主根、首领等。如『信根之首』『等』语，表明此，亦称为胜主根之系列领导。此理亦尽。所谓系列，乃语汇转变。于慧根，即非所知等诸根，唯独用于了解之本性故广义覆盖。阿毗达摩中讲（《解》219页）慧分别法，证明道品及种类唯有慧一，分为八。谓纠缠系列，如水与矿泥似，心与心所诸染污作用纠缠相应，此谓与喜乐相应之道。如于不动道中则喜乐根处出现不动根等。唯喜乐根处生起，故需涵盖。且涵盖诸相应者，不谓膨胀，而为系列。持续不断称为流转主宰，亦即流转，流转众生集亦名流转主宰。主宰即领导，流转主宰为流转领导。生存根及覆转依此因缘前后流转间，因领导功能而成非所知等根之系列。

Sotāpattimaggakkhaṇejātā dhammātiādi sabbesaṃ maggasampayuttakānaṃ vaṇṇabhaṇanatthaṃ vuttaṃ. Tattha maggakkhaṇe jātāti maggasamuṭṭhitā eva, na aññe. Yasmā pana maggasamuṭṭhitampi rūpaṃ kusalādināmaṃ na labhati, tasmā taṃ apanento ṭhapetvā cittasamuṭṭhānaṃ rūpanti āha. Sabbeva hi te dhammā kucchitānaṃ salanādīhi atthehi kusalā. Te ārammaṇaṃ katvā pavattamānā natthi etesaṃ āsavāti anāsavā. Vaṭṭamūlaṃ chindantā nibbānaṃ ārammaṇaṃ katvā vaṭṭato niyyantīti niyyānikā. Kusalākusalasaṅkhātā cayā apetattā apacayasaṅkhātaṃ nibbānaṃ ārammaṇaṃ katvā pavattanato apacayaṃ gacchantīti apacayagāmino, pavattaṃ apacinantā viddhaṃsentā gacchantītipi apacayagāmino. Loke apariyāpannabhāvena lokato uttarā uttiṇṇāti lokuttarā. Nibbānaṃ ārammaṇaṃ etesanti nibbānārammaṇā.

“从入流道的起始时刻所生的法”等语，是为了描绘一切与道相应法（诸行道法）之特征而说。此处所说“道的起始”即道之具足生起，而非他义。因道虽起，然“色”等功德名未得成就，故不取此为道；乃于此不取之义，安立心生起，如是心集起之法名熏习法。盖诸法皆是由肢体等根基所成，具善利义，成正行条件。若未成就根基，即无染污之处，故谓无染污者。断除烦恼根本，正了道之根本，便构成涅槃根本，称为涅槃现前者。谓断染修习，断染所引入法，即向非造染法涅槃之行进，谓护持远离造弊，斩断烦恼之流转，成涅槃境界。世间不测其量，超越世间，谓超胜世间。涅槃根本即此等涅槃之缘起法也。

Imāni aṭṭhindriyānītiādi pubbe vuttaparivārabhāvassa ca tena sahagatādibhāvassa ca ādivuttaākārānañca dīpanatthaṃ vuttaṃ. Tattha aṭṭhindriyānīti pubbe vuttanayena paññindriyena saha aṭṭha. Sahajātaparivārāti aṭṭhasu ekekena saha itare itare satta sahajātā hutvā tassa sahajātaparivārā honti. Tatheva aññaṃ aññassa aññaṃ aññassāti evaṃ aññamaññaparivārā honti. Tatheva aññamaññaṃ nissayaparivārā sampayuttaparivārā ca honti. Sahagatāti tena anaññātaññassāmītindriyena saha ekuppādādibhāvaṃ gatā. Sahajātāti teneva saha jātā. Saṃsaṭṭhāti teneva saha missitā. Sampayuttāti teneva samaṃ ekuppādādipakārehi yuttā. Tevāti te eva aṭṭha indriyadhammā. Tassāti anaññātaññassāmītindriyassa. Ākārāti parivārakoṭṭhāsā.

此处论八根七莲等及其前后相应状态。所谓八根七莲，乃依从先前说法，连同智慧根共八。所谓同类本生者，指八中某一与另七同类而生者，彼此构成同类群。彼此互依，构成互相依存群。又彼此依赖群，及互相联接群也。所谓共合，指彼此之间无差别同起，且共生伴生。所谓同类，指与彼共生。所谓成员，指彼所从属也是。所谓联接，指彼等同起，共同行动。总计此即八根种类。所谓彼，指无差别共起智慧根。所谓形态，即群体范畴。

Phalakkhaṇe jātā dhammā sabbeva abyākatā hontīti rūpassapi abyākatattā cittasamuṭṭhānarūpena saha vuttā. Maggasseva kusalattā niyyānikattā apacayagāmittā ca phalakkhaṇe ‘‘kusalā’’ti ca ‘‘niyyānikā’’ti ca ‘‘apacayagāmino’’ti ca na vuttaṃ. Itītiādi vuttappakāranigamanaṃ. Tattha aṭṭhaṭṭhakānīti aṭṭhasu maggaphalesu ekekassa aṭṭhakassa vasena aṭṭha indriyaaṭṭhakāni. Catusaṭṭhi hontīti catusaṭṭhi ākārā honti. Āsavātiādi heṭṭhā vuttatthameva . Idha arahattamaggavajjheyeva āsave avatvā sesamaggattayavajjhānampi vacanaṃ āsavakkhayavacanasāmaññamattena vuttanti veditabbaṃ. Arahattamaggañāṇameva hi keci āsave asesetvā āsavānaṃ khepanato ‘‘khaye ñāṇa’’nti vuccati. Tasmāyeva ca arahāyeva khīṇāsavoti vuccatīti.

此中先说道标，述言诸法未曾明现，连色法亦然，以心生起形态状说。唯有道，因善，因断，因离欲三者乃称“善道”、“断道”、“离欲道”，并非他法。此即论断总结之义。八标准者，谓八道果之中各有八标共具，合计四十六状。由烦恼等已断为说，意指于阿拉汉道灭烦恼已尽，此乃道断名者，是应知理。唯有阿拉汉知道，故依断烦恼力，得称“断道知”。由此而谓阿拉汉为断除烦恼已尽者。

Āsavakkhayañāṇaniddesavaṇṇanā niṭṭhitā. · 漏尽智论释之解释已毕。

56-63. Saccañāṇacatukkadvayaniddesavaṇṇanā

五十六至六十三节，是关于四圣谛知见双重的详解。

§108-9

108-9. Saccañāṇacatukkadvayaniddese dukkhassa pīḷanaṭṭhotiādīni vuttatthāneva. Maggasamaṅgissa ñāṇaṃ dukkhepetaṃ ñāṇantiādi anantaracatukke viya ekābhisamayavasena vuttaṃ. Duvidhañhi saccañāṇaṃ lokiyaṃ lokuttarañca. Lokikaṃ duvidhaṃ anubodhañāṇaṃ paccavekkhaṇañāṇañca. Anubodhañāṇaṃ ādikammikassa anussavādivasena nirodhe magge ca pavattati, dukkhe samudaye ca ārammaṇakaraṇavasena. Paccavekkhaṇañāṇaṃ paṭividdhasaccassa catūsupi saccesu ārammaṇakaraṇavasena. Lokuttaraṃ paṭivedhañāṇaṃ nirodhamārammaṇaṃ katvā kiccato cattāri saccāni paṭivijjhati. Yathāha – ‘‘yo, bhikkhave, dukkhaṃ passati, dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passatī’’ti (saṃ. ni. 5.1100) sabbaṃ vattabbaṃ. Idhāpi iminā vārena idameva vuttaṃ. Taṃ pana lokuttarampi ‘‘dukkhe ñāṇa’’ntiādīni nāmāni labhatīti dassanatthaṃ vuttaṃ. Idha pana lokikañāṇameva adhippetaṃ. Tasmāyeva ca tattha katamaṃ dukkhe ñāṇantiādimāha.

一百零八至一百零九节，对四圣谛知见双重中苦之苦滞等仅是初步说法。四谛智包括苦，及苦生灭，持续不断四谛互为一体说明。苦知见分两种：世俗与出世。当中，世俗有二：体认知与反思知。最初的体验带动世俗苦生起，亦受念力及制约展开。反思知，则因断知的所涉成就而成立。出世知则于断灭缘起中完成四谛之能解。经中言：‘诸比库，见苦苦生，见苦集，见苦灭，见苦灭道’——一切悉属此理。此处乃以此经文为应证。且出世者名为“苦智”“苦知”等，特此表明。然论述重心仍是世俗苦知见，故此处指示“何为苦知见”等义。

Tattha dukkhaṃ ārabbhāti dukkhasaccaṃ ālambitvā, ārammaṇaṃ katvāti attho. Paññātiādīsu tassa tassa atthassa pākaṭakaraṇasaṅkhātena paññāpanaṭṭhena paññā, tena tena vā aniccādinā pakārena dhamme jānātītipi paññā. Idamassā sabhāvapadaṃ. Pajānanākāro pajānanā. Aniccādīni vicinātīti vicayo. Pavicayoti upasaggena padaṃ vaḍḍhitaṃ, pakārena vicayoti attho. Catusaccadhammaṃ vicinātīti dhammavicayo. Aniccādīnaṃ sammā lakkhaṇavasena sallakkhaṇā. Sā eva upasagganānattena upalakkhaṇāpaccupalakkhaṇāti vuttā. Bhusaṃ lakkhaṇā te te aniccādidhamme paṭicca upalakkhaṇāti attho. Paṇḍitabhāvo paṇḍiccaṃ. Kusalabhāvo kosallaṃ. Nipuṇabhāvo nepuññaṃ. Aniccādīnaṃ vibhāvanavasena vebhabyā. Aniccādīnaṃ cintanakavasena cintā, yassa uppajjati, taṃ aniccādīni cintāpetītipi cintā. Aniccādīni upaparikkhatīti upaparikkhā. Bhūrīti pathavī. Ayampi saṇhaṭṭhena vitthataṭṭhena ca bhūrī viyāti bhūrī. Atha vā paññāyeva bhūte atthe ramatīti bhūrīti vuccati. Asani viya siluccaye kilese medhati hiṃsatīti medhā, khippaṃ gahaṇadhāraṇaṭṭhena vā medhā. Yassa uppajjati, taṃ attahitapaṭipattiyaṃ sampayuttadhamme ca yāthāvalakkhaṇapaṭivedhe parinetīti pariṇāyikā. Dhamme aniccādivasena vividhā passatīti vipassanā. Sammā pakārehi aniccādīni jānātīti sampajāno, tassa bhāvo sampajaññaṃ. Uppathapaṭipanne sindhave vīthiāropanatthaṃ patodo viya uppathe dhāvanakaṃ kūṭacittaṃ vīthiāropanatthaṃ vijjhatīti patodo viya patodo.

此处指苦起始者，谓依止苦谛而成，是其义也。智慧等体现各自之清晰表达，依其显示无常等义名为智慧。智慧即识知诸法无常等之彰显也。此为真实本质状。所说生知体即知生之义。分别无常等，谓理性分辨。此分辨者，由前缀加强而称，明示此义。纵观四圣谛即是分别真理。无常等以其独特之标志为特征。此亦谓为前缀能引起之次级特征名义。此特征依赖无常等法而成。善根智为慧巧，明辨为善能，熟练为不善。对无常等之深思达意，即为思惟。思惟缘起，由此生起无常思惟。无常之逆缘，即忧虑探究。地多者，隐喻广大。智慧之境，令人欢喜如盖地。若以形势比作雷鸣火花，智力敏捷如电光闪现。此生起者因行善事及正念等，真正了知变化之境。对无常等法之多种观察称为观。依正当智慧觉知此等，方显觉知。由起行之故，路径似桥梁，疾速稳定如桥通路也。

Dassanalakkhaṇe indaṭṭhaṃ karotīti indriyaṃ, paññāsaṅkhātaṃ indriyaṃ paññindriyaṃ. Kiṃ vuttaṃ hoti? Nayidaṃ ‘‘purisassa indriyaṃ purisindriya’’ntiādi viya paññāya indriyaṃ paññindriyaṃ. Atha kho paññā eva indriyaṃ paññindriyanti vuttaṃ hoti. Avijjāya na kampatīti paññābalaṃ. Kilesacchedanaṭṭhena paññāva satthaṃ paññāsatthaṃ. Accuggataṭṭhena paññāva pāsādo paññāpāsādo. Ālokanaṭṭhena paññāva āloko paññāāloko. Obhāsanaṭṭhena paññāva obhāso paññāobhāso. Pajjotanaṭṭhena paññāva pajjoto paññāpajjoto. Paññavato hi ekapallaṅkena nisinnassa dasasahassilokadhātu ekālokā ekobhāsā ekapajjotā hoti. Tenetaṃ vuttaṃ. Imesu pana tīsu padesu ekapadenāpi etasmiṃ atthe siddhe yāni panetāni bhagavatā ‘‘cattārome, bhikkhave, ālokā. Katame cattāro? Candāloko, sūriyāloko, aggāloko, paññāloko. Ime kho, bhikkhave, cattāro ālokā. Etadaggaṃ, bhikkhave, imesaṃ catunnaṃ ālokānaṃ yadidaṃ paññāloko’’. Tathā ‘‘cattārome , bhikkhave, obhāsā. Cattārome, bhikkhave, pajjotā’’ti (a. ni. 4.144-145) sattānaṃ ajjhāsayavasena suttāni desitāni. Tadanurūpeneva idhāpi therena desanā katā. Attho hi anekehi ākārehi vibhajjamāno suvibhatto hoti, aññathā ca añño bujjhati, aññathā aññoti. Ratikaraṇaṭṭhena pana ratidāyakaṭṭhena ratijanakaṭṭhena cittīkataṭṭhena dullabhapātubhāvaṭṭhena atulaṭṭhena anomasattaparibhogaṭṭhena ca paññāva ratanaṃ paññāratanaṃ.

在说法特征中，说明为“显示”的动词——即意识根，称为智慧的意识根，称为知慧的意识根。问：这句话意指何事？并非如“人的意识根、人之意识根”等，以智慧为根基者即为知慧意识根。而后说，仅智慧便称之为知慧意识根。因为无明不动，此为智慧力；以斩断烦恼为目的，智慧即为利益智慧；以不动摇为目的，智慧即为坚固智慧；以照见为目的，智慧即为光明智慧；以照耀为目的，智慧即为光辉智慧；以发光为目的，智慧便是光明智慧。智慧者，如有人坐于一座床榻之上，能以一念之光，照耀十万世界，成为唯一光明唯一照耀者。因此说此喻。在此三者境界中，单就一个意义而言，诸佛说有四种光明，谓曰：月光、日光、火光及智慧光。此四光明也。又如佛说四种照耀，四种发光。如是八正道即众生心境之所转。佛亦依此法，以长老宣说。其义依多种方式分别，闪示得明，或异相懂，或异说异知。以使爱乐者、欢喜者、烦恼生者、心所染者、罕有殊胜难见之慧宝如宝石，作为极珍宝加以体验与受用。

Na tena sattā muyhanti, sayaṃ vā ārammaṇe na muyhatīti amoho. Dhammavicayapadaṃ vuttatthameva. Kasmā panetaṃ puna vuttanti? Amohassa mohapaṭipakkhabhāvadīpanatthaṃ. Tenetaṃ dīpeti ‘‘yvāyaṃ amoho, so na kevalaṃ mohato añño dhammo, mohassa pana paṭipakkho dhammavicayasaṅkhāto amoho nāma idha adhippeto’’ti. Sammādiṭṭhīti yāthāvaniyyānikakusaladiṭṭhi . ‘‘Tattha katamaṃ dukkhasamudaye ñāṇaṃ, tattha katamaṃ dukkhanirodhe ñāṇaṃ, tattha katamaṃ dukkhanirodhagāminiyā paṭipadāya ñāṇa’’nti pucchāvacanāni saṅkhepavasena vuttānīti.

生命众生因此不迷惑，自身于境界亦不迷惑，此即无愚痴。此为正法观所示之义。何以故复而再言？为明示无愚痴者之相反义境之发露。故以此照明曰“若此无明者，其不止于无明有别法，有反义正法观，名曰无明，系境主事”。正见即是应如实了知之善见。问曰：“何者为苦集之知？何者为苦灭知？何者为苦灭行之道知？”此问幷答，乃简略表述之意。

Saccañāṇacatukkadvayaniddesavaṇṇanā niṭṭhitā. · 谛智四双论释之解释已毕。

64-67. Suddhikapaṭisambhidāñāṇaniddesavaṇṇanā

第64至67条，纯净智慧分别知见之说明与解说。

§110

110. Suddhikapaṭisambhidāñāṇaniddese imesaṃ ñāṇānaṃ pabhedābhāvatoyeva heṭṭhā viya pabhedaṃ adassetvāyeva atthesu ñāṇaṃ atthapaṭisambhidātiādi vuttaṃ. Paññāpabhedābhāvepi attanā paṭividdhacatusaccadhammamattavasena nānattasabbhāvato atthanānatte paññā atthapaṭisambhide ñāṇantiādi vuttaṃ. Tattha nānatteti atthādīnaṃ anekabhāve. Vavatthāneti atthādīnaṃ nicchayane. Sallakkhaṇeti atthādīnaṃ sammādassane. Upalakkhaṇeti atthādīnaṃ bhusaṃdassane. Pabhedeti atthādīnaṃ nānābhede. Pabhāvaneti atthādīnaṃ pākaṭīkaraṇena uppādane. Jotaneti atthādīnaṃ dīpane. Virocaneti atthādīnaṃ vividhā dīpane. Pakāsaneti atthādīnaṃ pabhāsane . ‘‘Nānatte’’ti mūlapadaṃ katvā sabbasādhāraṇavasena vuttaṃ. ‘‘Vavatthāne’’ti sotāpannassa vasena, ‘‘sallakkhaṇe upalakkhaṇe’’ti sakadāgāmissa vasena, ‘‘pabhede pabhāvane’’ti anāgāmissa vasena, ‘‘jotane virocane pakāsane’’ti arahato vasena vuttanti evampettha yojanā kātabbāti.

第110条，关于纯净智慧分别知见的说明中，谓诸智慧因无差别而显现差别，故此名为智慧分别知见等。虽智慧本无差别，但仍区分四圣谛之法义，从本质上观察多样性藏于不同法义差别，是智慧分别知见之义。其差别指的是多种义理之别；显明指的是差别义的确立；标示指义理之明证；差别则是义理之差异；显现系义理表达之清楚；光明则为多种有别的明显；闪耀体现义境多样之光明；照耀是展示现相之义理。对“差别”等词，根源说明为通用意义；“显明”为须陀洹果位之义；“标示”为斯陀含果位之义；“差别显现”对应阿那含果位；“光明闪耀照耀”为阿拉汉果地之解释。此处当依果位渐次对应理解。

Suddhikapaṭisambhidāñāṇaniddesavaṇṇanā niṭṭhitā. · 纯无碍解智论释之解释已毕。

Iti saddhammappakāsiniyā paṭisambhidāmagga-aṭṭhakathāya · 如是正法显现者《无碍解道》注疏

Paṭhamo bhāgo niṭṭhito. · 第一品已毕。

Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者

Khuddakanikāye · 小部中

Paṭisambhidāmagga-aṭṭhakathā · 《无碍解道注释》

(Dutiyo bhāgo)

（第二分）

68. Indriyaparopariyattañāṇaniddesavaṇṇanā第六十八，根器高下智解说之注释

§111

111. Indriyaparopariyattañāṇaniddese tathāgatassāti vacane uddese sarūpato avijjamānepi ‘‘cha ñāṇāni asādhāraṇāni sāvakehī’’ti (paṭi. ma. mātikā 1.73) vuttattā ‘‘tathāgatassā’’ti vuttameva hoti. Tasmā uddese atthato siddhassa tathāgatavacanassa niddese gahaṇaṃ kataṃ. Satte passatīti rūpādīsu chandarāgena sattatāya laggatāya sattā, te satte indriyaparopariyattañāṇena cakkhunā passati oloketi. Apparajakkheti paññāmaye akkhimhi appaṃ rāgādirajo etesanti apparajakkhā, appaṃ rāgādirajo etesanti vā apparajakkhā. Te apparajakkhe. Mahārajakkheti paññāmaye akkhimhi mahantaṃ rāgādirajo etesanti mahārajakkhā, mahantaṃ rāgādirajo etesanti vā mahārajakkhā. Tikkhindriye mudindriyeti tikkhāni saddhādīni indriyāni etesanti tikkhindriyā, mudūni saddhādīni indriyāni etesanti mudindriyā. Svākāre dvākāreti sundarā saddhādayo ākārā koṭṭhāsā etesanti svākārā, kucchitā garahitā saddhādayo ākārā koṭṭhāsā etesanti dvākārā. Suviññāpaye duviññāpayeti ye kathitaṃ kāraṇaṃ sallakkhenti sukhena sakkā honti viññāpetuṃ, te suviññāpayā, tabbiparītā duviññāpayā. Appekacceparalokavajjabhayadassāvinoti api eke paralokañceva rāgādivajjañca bhayato passante, imassa pana padassa niddese paralokasseva na vuttattā khandhādiloke ca rāgādivajje ca paraṃ bāḷhaṃ bhayaṃ passanasīlāti paralokavajjabhayadassāvino. Te paralokavajjabhayadassāvineti evamattho gahetabbo. Appekacce na paralokavajjabhayadassāvinoti tabbiparīte. Lokoti ca lujjanapalujjanaṭṭhena. Vajjanti ca vajjanīyaṭṭhena. Ettāvatā uddesassa niddeso kato hoti.

第111条，论意识根相互转现智慧解说中，如来语意即为诸弟子所共闻之异常六种智慧。故此语句意指如来语录中“六不可思议智慧由弟子得知”是当理。由此针对语句进行深义说明。所谓众生“见”，即对色法等以爱乐嗜好、贪欲等引致的束缚状态，以智慧观察而能观看并识断。所谓“少恶执”，为智慧眼中少有诸染污如贪等之微细辩析，称少恶执；“大恶执”是智慧眼中大染污显著，称大恶执。三种根身称犀利观根与柔软观根。犀利观根指信等三十二根眼；柔软观根指信等三十二根眼柔和状态。自我形美分两种，一为美好坚固（称自我形），一为扭曲受限（称二我形）。知悉无误者称绝对识知，分辨声闻所说缘起因果之义理时所示，故分别之中为绝对识知。偶有瞻望他界与灭中恐怖见者，名为他世恐怖识知。此中他世恐怖见非指他方国土，谓拘于色蕴界及贪嗔痴引起之强烈惧怖。此为他世恐怖识知。偶无此他世恐怖识者是绝对识知。所谓界者，依逸散不逸灭之境界；恐怖者，依当应恐怖之境界。至此，对本文含义已说明完毕。

Puna niddesassa paṭiniddesaṃ karonto apparajakkhe mahārajakkhetiādimāha. Tattha tīsu ratanesu okappanasaṅkhātā saddhā assa atthīti saddho. So saddhāsampanno puggalo assaddhiyarajassa ceva assaddhiyamūlakassa sesākusalarajassa ca appakattā apparajakkho. Natthi etassa saddhāti assaddho. So vuttappakārassa rajassa mahantattā mahārajakkho. Āraddhaṃ vīriyamanenāti āraddhavīriyo. So kosajjarajassa ceva kosajjamūlakassa sesākusalarajassa ca appakattā apparajakkho. Hīnavīriyattā kucchitena ākārena sīdatīti kusīdo, kusīdo eva kusīto. So vuttappakārassa rajassa mahantattā mahārajakkho. Ārammaṇaṃ upecca ṭhitā sati assāti upaṭṭhitassati. So muṭṭhassaccarajassa ceva muṭṭhassaccamūlakassa sesākusalarajassa ca appakattā apparajakkho. Muṭṭhā naṭṭhā sati assāti muṭṭhassati. So vuttappakārassa rajassa mahantattā mahārajakkho. Appanāsamādhinā upacārasamādhinā vā ārammaṇe samaṃ, sammā vā āhito ṭhitoti samāhito, samāhitacittoti vā samāhito. So uddhaccarajassa ceva uddhaccamūlakassa sesākusalarajassa ca appakattā apparajakkho. Na samāhito asamāhito. So vuttappakārassa rajassa mahantattā mahārajakkho. Udayatthagāminī paññā assa atthīti paññavā. So moharajassa ceva mohamūlakassa sesākusalarajassa ca appakattā apparajakkho. Mohamūḷhattā duṭṭhā paññā assāti duppañño. So vuttappakārassa rajassa mahantattā mahārajakkho. Saddho puggalo tikkhindriyoti bahulaṃ uppajjamānāya balavatiyā saddhāya saddho, teneva saddhindriyena tikkhindriyo. Assaddho puggalo mudindriyoti bahulaṃ uppajjamānena assaddhiyena assaddho, antarantarā uppajjamānena dubbalena saddhindriyena mudindriyo. Esa nayo sesesupi. Saddho puggalo svākāroti tāya eva saddhāya sobhanākāro. Assaddho puggalo dvākāroti teneva assaddhiyena virūpākāro. Esa nayo sesesupi. Suviññāpayoti sukhena viññāpetuṃ sakkuṇeyyo. Duviññāpayoti dukkhena viññāpetuṃ sakkuṇeyyo. Paralokavajjabhayadassāvīti ettha yasmā paññāsampannasseva saddhādīni suparisuddhāni honti, tasmā suparisuddhasaddhādisampanno taṃsampayuttāya, suparisuddhasaddhādisampannopi vā tappaccayāya paññāya paralokavajjabhayadassāvī hoti. Tasmā eva hi saddhādayopi cattāro ‘‘paralokavajjabhayadassāvī’’ti vuttā.

再次谈到示现即反示之事时，称为小护持、大护持者等。这里论及三宝中，因信遂得的称谓即信。那具足信的人，是对非信者、非信所生余下不善性的未真正成熟者和未成长的护持者。不存在所谓无信。所说的种种不善性的根本大性乃是大护持者。所谓振作精进者，则是既生起精进又成熟的护持者。因精进不足，形态低微而稳固者，称为怠惰者，怠惰即是懈怠者。此种不善性的大性质也是大护持者。持有远离境界而遣除的正念者，称为守护者。其亦属于解脱真实信的余下未成熟护持者。所谓离根不失的正念持有者即忠实的正念者。此种不善性根本大性亦为大护持者。凭借安止禅或近行禅，能与境界相称，或确实安立持守正念者称为禅定者。禅定残余不成熟者亦为大护持者。既非安定者，亦非不安定者，乃两个极端之间。此种不善根本大性同样是大护持者。具备启发智慧向上之行者称为智慧者。此者亦属于迷惑之根大护持者。迷惑根深重而污秽者称为愚者。此等不善根本大性大护持者。信心坚固之人称为有三根者，因多次生起及坚定力强而称为信根三重者。非信者称为愚根三重者，间或生起而力弱。此说法亦有余义。信者因信莹然，呈现光彩，称为自身显现者；非信者因无信反显丑陋，称为二种显现者，亦有余义。欢喜愉悦以善因宣示，称为善明示者；苦痛以恶因通知，称为恶明示者。所谓彼世间护持恐怖显现，是因唯有具智慧者信等清净如法，故信等清净之人凭借智慧必然具有恐怖显现。故此，即使是信等诸法，亦称四者为“彼世间护持恐怖显现者”。

§112

112. Idāni ‘‘paralokavajjabhayadassāvī’’ti ettha vuttaṃ lokañca vajjañca dassetuṃ lokotiādimāha. Ettha khandhā eva lujjanapalujjanaṭṭhena lokoti khandhaloko. Sesadvayepi eseva nayo. Vipattibhavalokoti apāyaloko. So hi aniṭṭhaphalattā virūpo lābhoti vipatti, bhavatīti bhavo, vipatti eva bhavo vipattibhavo, vipattibhavo eva loko vipattibhavaloko. Vipattisambhavalokoti apāyūpagaṃ kammaṃ. Tañhi sambhavati etasmā phalanti sambhavo, vipattiyā sambhavo vipattisambhavo, vipattisambhavo eva loko vipattisambhavaloko. Sampattibhavalokoti sugatiloko. So hi iṭṭhaphalattā sundaro lābhoti sampatti, bhavatīti bhavo, sampatti eva bhavo sampattibhavo, sampattibhavo eva loko sampattibhavaloko. Sampattisambhavalokoti sugatūpagaṃ kammaṃ. Tañhi sambhavati etasmā phalanti sambhavo, sampattiyā sambhavo sampattisambhavo, sampattisambhavo eva loko sampattisambhavaloko. Eko lokotiādīni heṭṭhā vuttatthāneva.

112. 今称“彼世间护持恐怖显现者”，此时说要显现世间及护持，世间即所谓众蕴。五蕴因浊乱及非浊乱状态称为世间蕴。除此二者有别，亦有此说。因坏灭起因，谓恶趣世界。因其不善之结果而生厌恶，此为存在，称为生死流转；坏灭即是生死流转，生死流转即世界中的恶趣世界。因坏灭而生者，即因恶业所得。所谓坏灭生者，坏灭源头即坏灭通称。坏灭通称即世界中的恶趣世界。因善业结果而生者，即善趣世界。因其善果而美好，称为善趣，是存在，称为生，善趣即生，善趣即世界之善趣。因善果而生者，称为善趣生，而善趣生即世界之善趣。所谓一界及诸如者，详见下文。

Vajjanti napuṃsakavacanaṃ asukoti aniddiṭṭhattā kataṃ. Kilesāti rāgādayo. Duccaritāti pāṇātipātādayo. Abhisaṅkhārāti puññābhisaṅkhārādayo. Bhavagāmikammāti attano vipākadānavasena bhavaṃ gacchantīti bhavagāmino, abhisaṅkhāresupi vipākajanakāneva kammāni vuttāni. Itīti vuttappakāranidassanaṃ. Imasmiñca loke imasmiñca vajjeti vuttappakāre loke ca vajje ca. Tibbā bhayasaññāti balavatī bhayasaññā. Tibbāti parasaddassa attho vutto, bhayasaññāti bhayasaddassa, lokavajjadvayampi hi bhayavatthuttā sayañca sabhayattā bhayaṃ, bhayamiti saññā bhayasaññā. Paccupaṭṭhitā hotīti taṃ taṃ paṭicca upecca ṭhitā hoti. Seyyathāpi ukkhittāsike vadhaketi yathā nāma paharituṃ uccāritakhagge paccāmitte tibbā bhayasaññā paccupaṭṭhitā hoti, evameva loke ca vajje ca tibbā bhayasaññā paccupaṭṭhitā hoti. Imehi paññāsāya ākārehīti apparajakkhapañcakādīsu dasasu pañcakesu ekekasmiṃ pañcannaṃ pañcannaṃ ākārānaṃ vasena paññāsāya ākārehi. Imāni pañcindriyānīti saddhindriyādīni pañcindriyāni . Jānātīti tathāgato paññāya pajānāti. Passatīti dibbacakkhunā diṭṭhaṃ viya karoti. Aññātīti sabbākāramariyādāhi jānāti. Paṭivijjhatīti ekadesaṃ asesetvā niravasesadassanavasena paññāya padāletīti.

言语污秽称为“不净”，并非非见故作。如：烦恼为贪等。恶行为杀生等。行为聚集为增上善业等。赴世行者指因自业果报而生死轮转者，行为聚集亦为业果生成因。以上即文理之证。此世中言语污秽及不净之事，乃三十五护持五等中之一，折合为十中五之形态以五类分类。五根即信根等五类根本。佛陀以智慧洞达，谓之知。以神眼视之，谓之见。以全面尊重，谓之知晓。分布执著，为心识开显。顷刻具足，即心识中破除障碍不间断的显现为智。所谓强烈恐怖感，即因最高声音而生之恐怖心理。此恐怖亦谓为恐怖声。世间与护持二者皆因恐怖及安堵生恐怖感，恐怖即心识内现。依赖而立，或依彼所缘境而起。如同猎人击箭时因箭声起恐怖，世间及护持亦然。五十五类形态中，例如小护持五根为十类中每一类五种形态。佛陀以智慧知悉此理。明见就如天眼所见。彻知即通晓一切现象。逐处证知，连贯无遗，此为智慧之彻底觉知。

Indriyaparopariyattañāṇaniddesavaṇṇanā niṭṭhitā. · 根器高下智解说之注释终了。

69. Āsayānusayañāṇaniddesavaṇṇanā

69. 关于涵盖烦恼与习气之识的释义

§113

113. Āsayānusayañāṇaniddese idha tathāgatotiādi pañcadhā ṭhapito niddeso. Tattha āsayānusayā vuttatthā eva. Caritanti pubbe kataṃ kusalākusalaṃ kammaṃ. Adhimuttinti sampati kusale akusale vā cittavosaggo. Bhabbābhabbeti bhabbe ca abhabbe ca. Ariyāya jātiyā sambhavanti jāyantīti bhabbā. Vattamānasamīpe vattamānavacanaṃ. Bhavissanti jāyissantīti vā bhabbā, bhājanabhūtāti attho. Ye ariyamaggapaṭivedhassa anucchavikā upanissayasampannā, te bhabbā. Vuttapaṭipakkhā abhabbā.

113. 涉及烦恼与习气之识的释义中，这里佛陀五种依经设定的说明。所谓烦恼习气即此前所为之善恶业。所谓主导者即心之现行。生死流转因诸业而起，称为有无。阿赖耶轮回中生起，即谓生。现当前境中所见现象。未来将至即未来生。所受果报意指生死流转。证入圣道者所依止者即生。讲解分为应有及不应有两类。

Katamo sattānaṃ āsayotiādi niddesassa paṭiniddeso. Tattha sassatoti nicco. Lokoti attā. Idha sarīraṃyeva nassati, attā pana idha parattha ca soyevāti maññanti. So hi sayaṃyeva āloketīti katvā ‘‘loko’’ti maññanti. Asassatoti anicco. Attā sarīreneva saha nassatīti maññanti. Antavāti paritte kasiṇe jhānaṃ uppādetvā taṃparittakasiṇārammaṇaṃ cittaṃ sapariyanto attāti maññanti. Anantavāti na antavā appamāṇe kasiṇe jhānaṃ uppādetvā taṃappamāṇakasiṇārammaṇaṃ cittaṃ apariyanto attāti maññanti. Taṃ jīvaṃ taṃ sarīranti jīvo ca sarīrañca taṃyeva. Jīvoti attā, liṅgavipallāsena napuṃsakavacanaṃ kataṃ. Sarīranti rāsaṭṭhena khandhapañcakaṃ. Aññaṃ jīvaṃ aññaṃ sarīranti añño jīvo aññaṃ khandhapañcakaṃ. Hoti tathāgato paraṃ maraṇāti khandhā idheva vinassanti, satto maraṇato paraṃ hoti vijjati na nassati. ‘‘Tathāgato’’ti cettha sattādhivacananti vadanti. Keci pana ‘‘tathāgatoti arahā’’ti vadanti. Ime ‘‘na hotī’’ti pakkhe dosaṃ disvā evaṃ gaṇhanti. Na hoti tathāgato paraṃ maraṇāti khandhāpi idheva nassanti, tathāgato ca maraṇato paraṃ na hoti ucchijjati vinassati. Ime ‘‘hotī’’ti pakkhe dosaṃ disvā evaṃ gaṇhanti. Hoti ca na ca hotīti ime ekekapakkhapariggahe dosaṃ disvā ubhayapakkhaṃ gaṇhanti. Neva hoti na na hotīti ime ubhayapakkhapariggahe ubhayadosāpattiṃ disvā ‘‘hotīti ca na hoti, neva hotīti ca na hotī’’ti amarāvikkhepapakkhaṃ gaṇhanti.

关于众生及烦恼之类的释义，谓之存在恒久者。所谓世，即我自身。此见以身体消灭矣，我却思我在此及他处。此即自身以我见观察故称世。所谓无常者，谓我与身体一同消灭且变易。所谓边际，指修习集中以致一处有限境相心转移而守注自我之意。所谓无边，谓心不局限于某处，修习无边境相时定心无穷无尽。所谓我即此生，此身。生者谓我，以阴五蕴为体。非我即彼生彼身。所谓他我，指非此我及非此身。众生之异说者谓佛为“如来”。也有人称佛为阿拉汉。对此有赞成反对者。反对者以“无生死涉”责难。赞成者以“有无否定”反驳。双方因此争执。诸此论争，双方皆揭露对方谬误。无生与有死双方均不能成立，双方皆有所失。

Ayaṃ panettha aṭṭhakathānayo – ‘‘sassato lokoti vā’’tiādīhi dasahākārehi diṭṭhipabhedova vutto. Tattha sassato lokoti ca khandhapañcakaṃ lokoti gahetvā ‘‘ayaṃ loko nicco dhuvo sabbakāliko’’ti gaṇhantassa sassatanti gahaṇākārappavattā diṭṭhi. Asassatoti tameva lokaṃ ‘‘ucchijjati vinassatī’’ti gaṇhantassa ucchedaggahaṇākārappavattā diṭṭhi. Antavāti parittakasiṇalābhino suppamatte vā sarāvamatte vā kasiṇe samāpannassa antosamāpattiyaṃ pavattitarūpārūpadhamme ‘‘loko’’ti ca kasiṇaparicchedantena ‘‘antavā’’ti ca gaṇhantassa ‘‘antavā loko’’ti gahaṇākārappavattā diṭṭhi. Sā sassatadiṭṭhipi hoti ucchedadiṭṭhipi. Vipulakasiṇalābhino pana tasmiṃ kasiṇe samāpannassa antosamāpattiyaṃ pavattitarūpārūpadhamme ‘‘loko’’ti ca kasiṇaparicchedantena ‘‘na antavā’’ti ca gaṇhantassa ‘‘anantavā loko’’ti gahaṇākārappavattā diṭṭhi. Sā sassatadiṭṭhipi hoti ucchedadiṭṭhipi. Taṃ jīvaṃ taṃ sarīranti bhedanadhammassa sarīrasseva ‘‘jīva’’nti gahitattā ‘‘sarīre ucchijjamāne jīvampi ucchijjatī’’ti ucchedaggahaṇākārappavattā diṭṭhi. Dutiyapade sarīrato aññassa jīvassa gahitattā ‘‘sarīre ucchijjamānepi jīvaṃ na ucchijjatī’’ti sassataggahaṇākārappavattā diṭṭhi. Hoti tathāgatotiādīsu ‘‘satto tathāgato nāma, so paraṃ maraṇā hotī’’ti gaṇhato paṭhamā sassatadiṭṭhi. ‘‘Na hotī’’ti gaṇhato dutiyā ucchedadiṭṭhi. ‘‘Hoti ca na ca hotī’’ti gaṇhato tatiyā ekaccasassatadiṭṭhi. ‘‘Neva hoti na na hotī’’ti gaṇhato catutthā amarāvikkhepadiṭṭhīti.

此处的注疏作者说：“‘世间常存’等十种类别，作为见解的分类被提出。”其中“世间常存”者，就是将五蕴视为“永恒、不变、常存、恒久及随时皆存”的见解，属于永恒论的界定方式。所谓“非常存”者，即认为此世间“被消除、灭亡”的见解，是灭尽论的界说形式。所谓“终结”，是依据定境、相似境及粗细诸定的完成时，此中定境内有所现的境相被界说为“世间”，此时称谓其为“终结的世间”，属灭有界定的见解。又因定境的广大完成时，所现境相不归于“终结”，谓之“无限世间”，属永恒有的见解。此处所说的“生命”与“身体”乃是析分诸法中的身体，因而称“生命”为“身体”，若身体被消灭，生命随之灭除，属灭尽说见解；反之，谓被认为身灭时生命不灭，是永恒说见解。在“如来”等称谓中，第一种说法是“生命如来”，因为他死去；此为第一种永恒论。第二种说法是“死而无生命”，属灭尽论。第三种说法是“即死即无死”，某些人持有此种永灭不二的见解。第四种说法是“不死不灭”，则为不生不灭说。

Itīti vuttappakāradiṭṭhinissayanidassanaṃ. Bhavadiṭṭhisannissitā vā sattā honti vibhavadiṭṭhisannissitā vāti bhavo vuccati sassato, sassatavasena uppajjamānadiṭṭhi bhavadiṭṭhi, bhavoti diṭṭhīti vuttaṃ hoti. Vibhavo vuccati ucchedo , ucchedavasena uppajjamānadiṭṭhi vibhavadiṭṭhi, vibhavoti diṭṭhīti vuttaṃ hoti. Vuttappakārā dasavidhā diṭṭhi bhavadiṭṭhi ca vibhavadiṭṭhi cāti dvidhāva hoti. Tāsu dvīsu ekekaṃ sannissitā apassitā allīnā sattā honti.

这里揭示了先前所说见解的因缘依止。以生为依止的见解者，谓之永恒生存见；以灭为依止的见解者，谓之无常灭亡见。且生，此处为有生生起的见；灭，为灭尽的见。由先前所述十种见，永恒见及灭尽见共有，以此可断定永恒与灭尽见为两种，依此二见各自依止的存在者，皆为执着且迷惑的众生。

Ete vā pana ubho ante anupagammāti ettha ‘‘aggito vā udakato vā mithubhedā vā’’tiādīsu (dī. ni. 2.152) viya vā-saddo samuccayattho. Ete vuttappakāre sassatucchedavasena dve pakkhe ca na upagantvā anallīyitvā pahāyāti attho. ‘‘Anulomikā vā khantī’’ti vikappatthova. Idappaccayatāpaṭiccasamuppannesūti imesaṃ jarāmaraṇādīnaṃ paccayā idappaccayā, idappaccayā eva idappaccayatā, idappaccayānaṃ vā samūho idappaccayatā. Lakkhaṇaṃ panettha saddasatthato pariyesitabbaṃ. Te te paccaye paṭicca saha sammā ca uppannā paṭiccasamuppannā. Tassā idappaccayatāya ca tesu paṭiccasamuppannesu ca dhammesu. Anulomikāti lokuttaradhammānaṃ anulomato anulomikā. Khantīti ñāṇaṃ. Ñāṇañhi khamanato khanti. Paṭiladdhā hotīti sattehi adhigatā hoti. Idappaccayatāya khantiyā ucchedattānupagamo hoti paccayuppannadhammānaṃ paccayasāmaggiyaṃ āyattavuttittā paccayānuparamadassanena phalānuparamadassanato. Paṭiccasamuppannesu dhammesu khantiyā sassatattānupagamo hoti paccayasāmaggiyaṃ navanavānaṃ paccayuppannadhammānaṃ uppādadassanato. Evamete ubho ante anupagamma paṭiccasamuppādapaṭiccasamuppannadhammadassanena na ucchedo na sassatoti pavattaṃ sammādassanaṃ ‘‘anulomikā khantī’’ti veditabbaṃ. Evañhi tadubhayadiṭṭhipaṭipakkhabhūtā sammādiṭṭhi vuttā hoti. Yathābhūtaṃ vā ñāṇanti yathābhūtaṃ yathāsabhāvaṃ neyyaṃ. Tattha pavattañāṇampi visayavohārena ‘‘yathābhūtañāṇa’’nti vuttaṃ. Taṃ pana saṅkhārupekkhāpariyantaṃ vipassanāñāṇaṃ idhādhippetaṃ. Heṭṭhā pana ‘‘yathābhūtañāṇadassana’’nti bhayatūpaṭṭhānañāṇaṃ vuttaṃ. Yathābhūtaṃ vā ñāṇaṃ sattehi paṭiladdhaṃ hotīti sambandho.

此处又说，这两种终极状态无法兼得，如《长部·释经》中“或来自火，或来自水”等语所说明。这里“火”与“水”只为比喻语音的混合聚合体。此处意指以生灭永恒灭尽为分别的两种极端见，不相聚合或调和，而是相互摒舍弃离。所说“顺理而行的忍耐”，是指因缘和合而成的无明烦恼生灭；无明的因缘即无明依赖；无明的集合即无明的缘起。此处重点是要探索语义。诸种因缘彼此依止配合而成，正缘为因缘所生诸法。这些“顺理”的意味是指修行领域中的清净妙法义理的顺行。所谓忍耐，即知识智慧，因为智慧得以忍耐。获得智慧即得忍耐。因忍耐，遍除灭尽的痛苦，因缘相续显现。对缘起法的观察乃智慧所达到的，此慧显现不断增盛而不灭。由此，终极状态的二种极端，未通达此法理观照者，难以领受此“顺理与忍耐”的正见。能通达此法的，就是正确的“任选顺理忍耐”。这是反对两极见的折衷智慧。由此可知此正见即是对本实法理的正确认知。该实知被称为“真如实知”，属于深入观察五蕴法相的观见智慧。又因觉知法的对象及真如法性，此知得名“真如实视知”。此识为断除愚痴的慧眼。因得真知于众生得生，得此真知即生慧，也即断惑智慧。

Idāni ‘‘sassato loko’’tiādīhi micchādiṭṭhiparibhāvitaṃ ‘‘ete vā panā’’tiādīhi sammādiṭṭhiparibhāvitaṃ sattasantānaṃ dassetvā ‘‘kāmaṃ sevantaññevā’’tiādīhi sesākusalehi sesakusalehi ca paribhāvitaṃ sattasantānaṃ dasseti. Tattha kāmaṃ sevantaṃyeva puggalaṃ tathāgato jānātīti yojanā kātabbā. Sevantanti ca abhiṇhasamudācāravasena sevamānaṃ. Pubbe āsevitavasena kilesakāmo garu assāti kāmagaruko. Tatheva kāmo āsaye santāne assāti kāmāsayo. Santānavaseneva kāme adhimutto laggoti kāmādhimutto. Sesesupi eseva nayo. Nekkhammādīni vuttatthāneva. Kāmādīhi ca tīhi sesākusalā, nekkhammādīhi tīhi sesakusalā gahitāva hontīti veditabbā. ‘‘Ayaṃ sattānaṃ āsayo’’ti tidhā vuttaṃ santānameva dasseti.

现在，藉由“世间常存”等错误见的不善描绘，“这些”即取相对立之正见，用以说明有情众生；而“唯于欲乐等欲世间修行者”，即以余余善法而描绘现象众生。此处应指出，世尊了知于修世间欲乐行者。所谓“修者”，即为积极实践之意。过去所修行者，故为烦恼之欲望缘起之爱。如此则欲望即于内心中起显。内心起意于欲，即为欲的支配。余者亦如是，均属此理。出离等善法亦可照此而知，分为三种及余善法三种，其涵义已足，属该处。这里所说的“有情心所”，显明所对应的三重心所分类，体现众生心的属性。

Ayaṃ panettha aṭṭhakathānayo – ‘‘iti bhavadiṭṭhisannissitā vā’’ti evaṃ sassatadiṭṭhiṃ vā sannissitā. Sassatadiṭṭhi hi ettha bhavadiṭṭhīti vuttā, ucchedadiṭṭhi ca vibhavadiṭṭhīti. Sabbadiṭṭhīnañhi sassatucchedadiṭṭhīhi saṅgahitattā sabbepime diṭṭhigatikā sattā imāva dve diṭṭhiyo sannissitā honti. Vuttampi cetaṃ ‘‘dvayanissito khvāyaṃ, kaccāna, loko yebhuyyena atthitañceva natthitañcā’’ti (saṃ. ni. 2.15). Ettha hi atthitāti sassataṃ. Natthitāti ucchedo. Ayaṃ tāva vaṭṭanissitānaṃ puthujjanānaṃ sattānaṃ āsayo. Idāni vivaṭṭanissitānaṃ suddhasattānaṃ āsayaṃ dassetuṃ ‘‘ete vā pana ubho ante anupagammā’’tiādi vuttaṃ. Tattha ‘‘ete vā panā’’ti eteyeva. ‘‘Ubho ante’’ti sassatucchedasaṅkhāte dve ante. ‘‘Anupagammā’’ti na allīyitvā. ‘‘Idappaccayatāpaṭiccasamuppannesu dhammesū’’ti idappaccayatāya ceva paṭiccasamuppannadhammesu ca. ‘‘Anulomikā khantī’’ti vipassanāñāṇaṃ. ‘‘Yathābhūtaṃ ñāṇa’’nti maggañāṇaṃ. Idaṃ vuttaṃ hoti – yā paṭiccasamuppāde ceva paṭiccasamuppannadhammesu ca ete ubho sassatucchedaante anupagantvā vipassanā paṭiladdhā, yañca tato uttari maggañāṇaṃ, ayaṃ sattānaṃ āsayo. Ayaṃ vaṭṭanissitānañca vivaṭṭanissitānañca sabbesampi sattānaṃ āsayo idaṃ vasanaṭṭhānanti. Ayaṃ ācariyānaṃ samānaṭṭhakathā.

此处注疏作者说：“‘是因所依的生存见’等，即是永恒见的依止。永恒见即此处谓为生存见，灭绝见即谓为灭亡见。”综上，所有见解中，永恒与灭尽双重相对的见解，乃二种基本见解。就依止来说，众生依这两种见各自生灭，故说众生随此有二种见。此处还言，正如《集部·释经二章十五节》中所说：“归依于这世间的，既有为有，亦有灭亡。”此“为有”即“常存”，此“灭亡”即“无常”。这即是流转依止的愚人众生的执着所起。现今向修行者及圣者显明这二种终结，如前所说“这些二端，二者俱不舍弃”，未放弃二端，是得见。此中的“二端”是永恒义与灭尽义。所谓“不舍弃”，意味着见解未被抛弃。对依止及生灭法的正确禅观，也名为观慧。此为“三藏注疏相同的正见”。

Vitaṇḍavādī panāha ‘‘maggo nāma vāsaṃ viddhaṃsento gacchati, tvaṃ maggo vāsoti vadesī’’ti? So vattabbo ‘‘tvaṃ ariyavāsabhāṇako hosi na hosī’’ti? Sace ‘‘na homī’’ti vadati, ‘‘tvaṃ abhāṇakatāya na jānāsī’’ti vattabbo. Sace ‘‘bhāṇakosmī’’ti vadati, ‘‘suttaṃ āharā’’ti vattabbo. Sace āharati, iccetaṃ kusalaṃ. No ce āharati, sayaṃ āharitabbaṃ ‘‘dasayime, bhikkhave, ariyāvāsā, yadariyā āvasiṃsu vā āvasanti vā āvasissanti vā’’ti (a. ni. 10.19). Etañhi suttaṃ maggassa vāsabhāvaṃ dīpeti. Tasmā sukathitamevetanti. Imaṃ pana bhagavā sattānaṃ āsayaṃ jānanto imesañca diṭṭhigatānaṃ imesañca vipassanāñāṇamaggañāṇānaṃ appavattikkhaṇepi jānāti eva. Tasmāyeva ca ‘‘kāmaṃ sevantaṃyeva jānātī’’tiādi vuttanti.

针对诽谤者质问：“道理真谛不是破灭吗？你说‘道理是存有’，如何成立？”对此当答：“你若不信，则你不懂经律典教义；你若漠视，则应学习经文戒律；你若肯学，则必受教诲。”若肯学习，便是善法。若不学习，则应自修戒律。佛所教诫的圣道师法之“十种圣住”等经文，目的是彰显圣道恒存性质。故此，世尊了解众生的根本执着，洞察这些见解的生灭状况，以及真理修习与证得的道理。正因如此，世尊乃说：“唯有修习于欲界的众生，他亦洞察。”故此种依止及智慧之认识，能通达根本真理、灭除无明，即为正觉者佛陀所示导者的根本。

Anusayaniddese anusayāti kenaṭṭhena anusayā? Anusayanaṭṭhena. Ko esa anusayanaṭṭho nāmāti? Appahīnaṭṭho. Ete hi appahīnaṭṭhena tassa tassa santāne anusenti nāma. Tasmā ‘‘anusayā’’ti vuccanti. Anusentīti anurūpaṃ kāraṇaṃ labhitvā uppajjantīti attho. Athāpi siyā – anusayanaṭṭho nāma appahīnākāro, so ca uppajjatīti vattuṃ na yujjati, tasmā na anusayā uppajjantīti. Tatridaṃ paṭivacanaṃ – na appahīnākāro, anusayoti pana appahīnaṭṭhena thāmagatakileso vuccati. So cittasampayutto sārammaṇo sappaccayaṭṭhena sahetuko ekantākusalo atītopi hoti anāgatopi paccuppannopi, tasmā uppajjatīti vattuṃ yujjatīti. Tatridaṃ pamāṇaṃ – idheva tāva abhisamayakathāya (paṭi. ma. 3.21) ‘‘paccuppanne kilese pajahatī’’ti pucchaṃ katvā anusayānaṃ paccuppannabhāvassa atthitāya ‘‘thāmagato anusayaṃ pajahatī’’ti vuttaṃ. Dhammasaṅgaṇiyaṃ mohassa padabhājane ‘‘avijjānusayo avijjāpariyuṭṭhānaṃ avijjālaṅgī moho akusalamūlaṃ, ayaṃ tasmiṃ samaye moho hotī’’ti (dha. sa. 390) akusalacittena saddhiṃ mohassa uppannabhāvo vutto . Kathāvatthusmiṃ ‘‘anusayā abyākatā anusayā ahetukā anusayā cittavippayuttā’’ti sabbe vādā paṭisedhitā. Anusayayamake sattannaṃ mahāvārānaṃ aññatarasmiṃ uppajjanavāre ‘‘yassa kāmarāgānusayo uppajjati, tassa paṭighānusayo uppajjatī’’tiādi (yama. 2.anusayayamaka.300) vuttaṃ. Tasmā ‘‘anusentīti anurūpaṃ kāraṇaṃ labhitvā uppajjantī’’ti yaṃ vuttaṃ, taṃ iminā tantippamāṇena yuttanti veditabbaṃ. Yampi ‘‘cittasampayutto sārammaṇo’’tiādi vuttaṃ, tampi suvuttameva. Anusayo hi nāmesa parinipphanno cittasampayutto akusaladhammoti niṭṭhamettha gantabbaṃ.

关于『习气』的品类，所谓习气是指什么种类的习气呢？是指习气品类。那什么是这个习气品类呢？就是未断尽的。正是因为未断尽的习气，在各自的众生中起作用，所以称为『习气』。所谓习气，即是获得与自身相应的缘起，因缘具足时生起的意思。即使说——所谓习气品类是未断的形态，称它生起似乎不合适，因此说习气不会生起亦不可。然而对于此问题的回复是——它并非未断尽的形态，习气却因未断尽而称为滞碍烦恼。它是与心相应的要法，根于善缘而成，是专精善巧的，过去、未来、现在皆涵盖其内，因此说它生起是合理的。对此有明确的标准——在《正理问》（paṭi.ma.3.21）中谈及修证道时，问及烦恼现起状况，答曰『滞碍之习气被破』。法集论中关于愚痴的词节有言：『无明的习气，乃无明的显现，是无明的依止，是恶的根源，在那个时候愚痴即生』。以不善之心和愚痴的缘起状态，描述愚痴现起。论事要旨中说『习气不可说、不起因、不与心相系』等说法均被推翻。在众多习气论述中，有一句名言指出，如『若贪欲习气生起，则瞋恚习气也生起』诸如此类的话。故所谓『习气是获得相应缘起而生起的』，以此微细的差别必须了解。并且《法集论》中所言『与心相应的要法』是极善妙的教说。习气名称意味着从心相系的恶法产生，至此说到此义已足够。

Kāmarāgānusayotiādīsu kāmarāgo ca so appahīnaṭṭhena anusayo cāti kāmarāgānusayo. Sesapadesupi eseva nayo. Kāmarāgānusayo cettha lobhasahagatacittesu sahajātavasena ārammaṇavasena ca manāpesu avasesakāmāvacaradhammesu ārammaṇavaseneva uppajjamāno lobho. Paṭighānusayo ca domanassasahagatacittesu sahajātavasena ārammaṇavasena ca amanāpesu avasesakāmāvacaradhammesu ārammaṇavaseneva uppajjamāno doso. Mānānusayo diṭṭhigatavippayuttalobhasahagatacittesu sahajātavasena ārammaṇavasena ca dukkhavedanāvajjesu avasesakāmāvacaradhammesu rūpārūpāvacaradhammesu ca ārammaṇavaseneva uppajjamāno māno. Diṭṭhānusayo catūsu diṭṭhigatasampayuttesu. Vicikicchānusayo vicikicchāsahagate. Avijjānusayo dvādasasu akusalacittesu sahajātavasena ārammaṇavasena ca. Tayopi avasesatebhūmakadhammesu ārammaṇavaseneva uppajjamānā diṭṭhivicikicchāmohā. Bhavarāgānusayo catūsu diṭṭhigatavippayuttesu uppajjamānopi sahajātavasena na vutto, ārammaṇavaseneva pana rūpārūpāvacaradhammesu uppajjamāno lobho vutto.

所谓贪欲习气等中的『贪欲』，即为未断尽的习气，称为贪欲习气。在余词汇中类似地理解。这里的贪欲习气，是指根植于含贪之心的诸心，生而俱有，内含根基，其缘境（对象）便是执着之欲和不满足的欲乐、无法舍离之事。瞋恚习气则是根植于含瞋之心的诸心所生，亦俱有根基，其缘境是怨恨和不和善之事。慢习气生于含慢之见失心的诸心，是根基所生的，缘境是令苦受增盛的事物，以及有形无形等境界的执着。见习气，则存在于四种见解和合心中。疑习气存在于含疑的心中。无明习气存在于十二种不善之心，皆生而俱有，缘境是根基、对象以及众生墮落之地。此三者皆是分别执着的见、疑与愚痴。生趣贪欲习气则存在于四种见失合心中，虽生而俱有，缘境却不在此，缘境却在有形与无形的境界执着中，故称为贪欲。

§114

114. Idāni yathāvuttānaṃ anusayānaṃ anusayanaṭṭhānaṃ dassento yaṃ loketiādimāha. Tattha yaṃ loke piyarūpanti yaṃ imasmiṃ loke piyajātikaṃ piyasabhāvaṃ. Sātarūpanti sātajātikaṃ assādapadaṭṭhānaṃ iṭṭhārammaṇaṃ. Ettha sattānaṃ kāmarāgānusayo anusetīti etasmiṃ iṭṭhārammaṇe sattānaṃ appahīnaṭṭhena kāmarāgānusayo anuseti. ‘‘Piyarūpaṃ sātarūpa’’nti ca idha kāmāvacaradhammoyeva adhippeto. Yathā nāma udake nimuggassa heṭṭhā ca upari ca samantā ca udakameva hoti, evameva iṭṭhārammaṇe rāguppatti nāma sattānaṃ āciṇṇasamāciṇṇā. Tathā aniṭṭhārammaṇe paṭighuppatti. Iti imesu dvīsu dhammesūti evaṃ imesu dvīsu iṭṭhāniṭṭhārammaṇadhammesu. Avijjānupatitāti kāmarāgapaṭighasampayuttā hutvā ārammaṇakaraṇavasena avijjā anupatitā anugatā. Vicchedaṃ katvāpi pāṭho. Tadekaṭṭhoti tāya avijjāya sahajekaṭṭhavasena ekato ṭhito. Māno ca diṭṭhi ca vicikicchā cāti navavidhamāno, dvāsaṭṭhividhā diṭṭhi, aṭṭhavatthukā vicikicchā, tadekaṭṭho māno ca tadekaṭṭhā diṭṭhi ca tadekaṭṭhā vicikicchā cāti yojanā. Daṭṭhabbāti passitabbā avagantabbā. Tayo ekato katvā bahuvacanaṃ kataṃ. Bhavarāgānusayo panettha kāmarāgānusayeneva saṅgahitoti veditabbo.

114. 现在说将刚才所述习气的品类展示出来，这就是俗称『世界』等之意。所谓『世界』，是诸趣生所喜悦的所缘之相，即在此世界中所喜悦的族属与种类的本性。其形态为同类的色相、族属、或所依之所，如偏好所缘。这里说，众生以未断尽的贪欲习气追随，谓之贪欲习气。所谓『喜爱的色相为同类色相』，这里指的是诸欲行法中最为主宰者。譬如沉入水中者，其上下左右全是水，正如如此，对于所缘之欲，其增减、受好恶皆同。如此，即所谓，所缘具坏善之两相者谓之喜爱，不所缘具苦恶之两相者谓之不喜爱。如是于二者即所谓喜爱与不喜爱。所谓无明之产生，是因贪欲与憎恨合流生起，依其缘境违逆而生无明，依此理即使拆解也不可片面理解。所谓一者，即在无明聚合缘中的一体。慢与见、疑共为九类中之新九类，其中包含六十二种见法，十八种疑法，以及慢与见、疑作为一类之整体。应当观察和理解。应当了解，三种缘境合而为一称为多复数形式。生趣贪欲习气此处指贪欲习气综合合成的集体。

Caritaniddese terasa cetanā puññābhisaṅkhāro. Dvādasa apuññābhisaṅkhāro. Catasso āneñjābhisaṅkhāro. Tattha kāmāvacaro parittabhūmako. Itaro mahābhūmako. Tīsupi vā etesu yo koci appavipāko parittabhūmako, mahāvipāko mahābhūmakoti veditabbo.

关于行为品类，三种意念向善积累者为善业，十二种向不善积累者为不善业，十四种无著积累者。其所依行为中，欲行属于较小果报的基础类别，其他属于较大果报的主体基础类别。在这三者或其间任何一者中，倘若某种行为未产生恶果，则属于较小果报之基础；若产生恶果，则属于较大果报之主体基础。

§115

115. Adhimuttiniddese santīti saṃvijjanti. Hīnādhimuttikāti lāmakajjhāsayā. Paṇītādhimuttikāti kalyāṇajjhāsayā. Sevantīti nissayanti allīyanti. Bhajantīti upasaṅkamanti. Payirupāsantīti punappunaṃ upasaṅkamanti. Sace hi ācariyupajjhāyā na sīlavanto honti, antevāsikasaddhivihārikā sīlavanto, te attano ācariyupajjhāyepi na upasaṅkamanti, attano sadise sāruppe bhikkhūyeva upasaṅkamanti. Sacepi ācariyupajjhāyā sāruppā bhikkhū, itare asāruppā, tepi na ācariyupajjhāye upasaṅkamanti, attano sadise hīnādhimuttikeyeva upasaṅkamanti. Evaṃ upasaṅkamanaṃ pana na kevalaṃ etarahiyeva, atītānāgatepīti dassetuṃ atītampi addhānantiādimāha. Tattha atītampi addhānanti atītasmiṃ kāle, accantasaṃyogatthe vā upayogavacanaṃ. Sesaṃ uttānatthameva. Idaṃ pana dussīlānaṃ dussīlasevanameva, sīlavantānaṃ sīlavantasevanameva, duppaññānaṃ duppaññasevanameva, paññavantānaṃ paññavantasevanameva ko niyametīti? Ajjhāsayadhātu niyametīti.

115. 关于依止的品类，所谓依止即依凭。贬低的依止者指畜生心见。高尚的依止者指善根心见。所谓侍奉，即奉事、侍候。所谓亲近，则再三勤修侍奉。若教导、导师不具戒德，即便是终身修习戒德的信众，也不亲近其导师，他们仅亲近自己同类的比库。即使导师与这些比库同样具戒德，但若其弟子不具德行，亦不亲近导师，仅亲近自己同类的低贱依止者。如此亲近不仅限于当前，也用于表明过去与未来，用以示现过去之事。关于『过去』二字，表示过去的时期或紧密结合时的依止之意。剩余者亦复如是。此乃恶人亲恶人，善人亲善人，愚者亲愚者，智者亲智者，谁主宰此事？即是意根的制约。

Bhabbābhabbaniddese chaḍḍetabbe paṭhamaṃ niddisitvā gahetabbe pacchā niddisituṃ uddesassa uppaṭipāṭiyā paṭhamaṃ abhabbā niddiṭṭhā. Uddese pana dvandasamāse accitassa ca mandakkharassa ca padassa pubbanipātalakkhaṇavasena bhabbasaddo pubbaṃ payutto. Kammāvaraṇenāti pañcavidhena ānantariyakammena. Samannāgatāti samaṅgībhūtā. Kilesāvaraṇenāti niyatamicchādiṭṭhiyā. Imāni dve saggamaggānaṃ āvaraṇato āvaraṇāni. Bhikkhunīdūsakādīni kammānipi kammāvaraṇeneva saṅgahitāni. Vipākāvaraṇenāti ahetukapaṭisandhiyā. Yasmā pana duhetukānampi ariyamaggapaṭivedho natthi, tasmā duhetukā paṭisandhipi vipākāvaraṇamevāti veditabbā, assaddhāti buddhādīsu saddhārahitā. Acchandikāti kattukamyatākusalacchandarahitā. Uttarakurukā manussā acchandikaṭṭhānaṃ paviṭṭhā. Duppaññāti bhavaṅgapaññāya parihīnā. Bhavaṅgapaññāya pana paripuṇṇāyapi yassa bhavaṅgaṃ lokuttarassa pādakaṃ na hoti, sopi duppaññoyeva nāma. Abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattanti kusalesu dhammesu sammattaniyāmasaṅkhātaṃ ariyamaggaṃ okkamituṃ abhabbā. Ariyamaggo hi sammā sabhāvoti sammattaṃ, soyeva anantaraphaladāne, sayameva vā acalabhāvato niyāmo, taṃ okkamituṃ pavisituṃ abhabbā. Na kammāvaraṇenātiādīni vuttavipariyāyeneva veditabbānīti.

在寿命生死的品类中，先指出不应持存的行为后，再说明应持存的行为。解释时以破裂合成对立，说明音中先前语尾标志的特征。所谓业障，是指因五种断恶业所致的业障。所谓具足，是指具成一体的。所谓烦恼障，是指因有习不善见的限制。此二者乃是通往天道与涅槃之路上障碍之障碍。修除比库恶友等之恶业，亦由业障所制约。再生障碍，是指无因缘的续生。既然圣道的彻悟无因缘断灭，故无因缘续生亦应称为再生障碍，称为无信。所谓无欲，是指无恶欲心。比喻以穷鬼比人种无欲。愚者则因心识流之慧力堕落。虽然心识流具足，对于世间之外离世果尚无支柱，故仍名为愚者。所谓应持，是指能入正行善法，入正法门。圣道乃正理，正理是合适之道，且是立即给予究竟成果的，不动摇的规律，故不能不入。反之，不为业障所制约等，皆为错误理解，不能如此认知。

Āsayānusayañāṇaniddesavaṇṇanā niṭṭhitā. · 意乐与随眠智解说之注释终了。

70. Yamakapāṭihīrañāṇaniddesavaṇṇanā

七十．《双重相反境识指示解释记》

§116

116. Yamakapāṭihīrañāṇaniddese asādhāraṇaṃ sāvakehīti sesāsādhāraṇañāṇaniddese aññavacanehi okāsābhāvato na vuttaṃ, idha pana aññavacanābhāvato vuttanti veditabbaṃ. Uparimakāyatoti nābhiyā uddhaṃ sarīrato. Aggikkhandho pavattatīti tejokasiṇārammaṇaṃ pādakajjhānaṃ samāpajjitvā vuṭṭhāya ‘‘uparimakāyato aggijālā vuṭṭhātū’’ti āvajjitvā parikammaṃ katvā anantaraṃ abhiññāñāṇena ‘‘uparimakāyato aggijālā vuṭṭhātū’’ti adhiṭṭhite saha adhiṭṭhānā uparimakāyato aggijālā vuṭṭhāti. Sā hi idha rāsaṭṭhena khandhoti vuttā. Heṭṭhimakāyatoti nābhito heṭṭhā sarīrato. Udakadhārā pavattatīti āpokasiṇārammaṇaṃ pādakajjhānaṃ samāpajjitvā vuṭṭhāya ‘‘heṭṭhimakāyato udakadhārā vuṭṭhātū’’ti āvajjitvā parikammaṃ katvā anantaraṃ abhiññāñāṇena ‘‘heṭṭhimakāyato udakadhārā vuṭṭhātū’’ti adhiṭṭhite saha adhiṭṭhānā heṭṭhimakāyato udakadhārā vuṭṭhāti. Ubhayatthāpi abbocchedavasena pavattatīti vuttaṃ. Adhiṭṭhānassa āvajjanassa ca antare dve bhavaṅgacittāni vattanti. Tasmāyeva yugalā hutvā aggikkhandhaudakadhārā pavattanti, antaraṃ na paññāyati. Aññesaṃ pana bhavaṅgaparicchedo natthi . Puratthimakāyatoti abhimukhapassato. Pacchimakāyatoti piṭṭhipassato. Dakkhiṇaakkhito vāmaakkhitotiādi samāsapāṭhoyeva, na añño. Dakkhiṇanāsikāsotato vāmanāsikāsotatoti pāṭho sundaro. Rassaṃ katvāpi paṭhanti. Aṃsakūṭatoti ettha abbhuggataṭṭhena kūṭo viyāti kūṭo, aṃsoyeva kūṭo aṃsakūṭo. Aṅgulaṅgulehīti aṅgulīhi aṅgulīhi. Aṅgulantarikāhīti aṅgulīnaṃ antarikāhi. Ekekalomato aggikkhandho pavattati, ekekalomato udakadhārā pavattatīti ubhayatthāpi āmeḍitavacanena sabbalomānaṃ pariyādinnattā ekekalomatova aggikkhandhaudakadhārā yugalā yugalā hutvā pavattantīti vuttaṃ hoti. Lomakūpato lomakūpato aggikkhandho pavattati, lomakūpato lomakūpato udakadhārā pavattatīti etthāpi eseva nayo. Kesuci potthakesu ‘‘ekekalomato aggikkhandho pavattati. Lomakūpato lomakūpato udakadhārā pavattati, lomakūpato lomakūpato aggikkhandho pavattati, ekekalomato udakadhārā pavattatī’’ti likhitaṃ. Tampi yujjatiyeva. Pāṭihīrassa atisukhumattadīpanato pana purimapāṭhoyeva sundarataro.

一百一十六．关于“双重相反境识”的指示，称之为非凡弟子者，其余非凡识的指示则因用词不当而未曾宣说。但此处因用词确实，故应当知晓。所谓“上方身”，不是指从身体上面向上看。谓“火蕴燃起”，意指修习光明所缘的足禅止而生起，然後起坐时称说『上方身中燃起火焰』，并发愿持行，继以神通智观照，证得『上方身中火焰燃起』现象，并随愿境而存在。如经文中称为「肢体集团」。所谓“下方身”，非自身体下方。谓“流水流动”，指修习水脉所缘的足禅位而生起，起坐时称说『下方身中流水流动』，并发愿持行，继以神通智观照，证得『下方身中流水流动』现象，并随愿境而存在。二者虽同起但断断续续运转。据说发愿念起与智慧念起之间，有两种心法相续发生。因此双重现象同时燃起火蕴与流水流动，中间却难以察知。其他方面无同样的心法分断。所谓“前方身”是指面向前方观察。所谓“后方身”是指背向观察。所谓“右瞳左瞳”等复合示意词，均为合成读音而非其他。断开读读依旧。所谓“筋联合峰”，意指体表凸起峰状部分，同样如峰顶称为筋峰。所谓“指节之间”，即指头相对的间隙。修习时，每一隅都有火蕴的流动，每一隅又流水流动。即双重对立互相环绕，且遍布全体头发，故称如双股绳索般同时双重燃起。头发基部处亦复如是。经卷中书写：“每一隅处火蕴燃起，头发基处流水流动；头发基处流水流动，头发基处火蕴燃起。”二者相加亦是。此外，因注重细致指示，前次读本更为通顺美妙。

Idāni channaṃ vaṇṇānanti ko sambandho? Heṭṭhā ‘‘uparimakāyato’’tiādīhi anekehi sarīrāvayavā vuttā. Tena sarīrāvayavasambandho pavattatīti vacanasambandhena ca yamakapāṭihīrādhikārena ca channaṃ vaṇṇānaṃ sarīrāvayavabhūtānaṃ rasmiyo yamakā hutvā pavattantīti vuttaṃ hoti. Sāmivacanasambandhena ca avassaṃ ‘‘rasmiyo’’ti pāṭhaseso icchitabboyeva. Nīlānanti umāpupphavaṇṇānaṃ. Pītakānanti kaṇikārapupphavaṇṇānaṃ. Lohitakānanti indagopakavaṇṇānaṃ. Odātānanti osadhitārakavaṇṇānaṃ. Mañjiṭṭhānanti mandarattavaṇṇānaṃ. Pabhassarānanti pabhāsanapakatikānaṃ pabhassaravaṇṇānaṃ. Pabhassaravaṇṇe visuṃ avijjamānepi vuttesu pañcasu vaṇṇesu ye ye pabhā samujjalā, te te pabhassarā. Tathā hi tathāgatassa yamakapāṭihīraṃ karontassa yamakapāṭihīrañāṇabaleneva kesamassūnañceva akkhīnañca nīlaṭṭhānehi nīlarasmiyo nikkhamanti, yāsaṃ vasena gaganatalaṃ añjanacuṇṇasamokiṇṇaṃ viya umāpupphanīluppaladalasañchannaṃ viya vītipatantamaṇitālavaṇṭaṃ viya pasāritamecakapaṭaṃ viya ca hoti. Chavito ceva akkhīnañca pītakaṭṭhānehi pītarasmiyo nikkhamanti, yāsaṃ vasena disābhāgā suvaṇṇarasanisiñcamānā viya suvaṇṇapaṭapasāritā viya kuṅkumacuṇṇakaṇikārapupphasamparikiṇṇā viya ca virocanti. Maṃsalohitehi ceva akkhīnañca rattaṭṭhānehi lohitarasmiyo nikkhamanti, yāsaṃ vasena disābhāgā cinapiṭṭhacuṇṇarañjitā viya supakkalākhārasanisiñcamānā viya rattakambalaparikkhittā viya jayasumanapālibhaddakabandhujīvakakusumasamparikiṇṇā viya ca virocanti. Aṭṭhīhi ceva dantehi ca akkhīnañca setaṭṭhānehi odātarasmiyo nikkhamanti, yāsaṃ vasena disābhāgā rajatakuṭehi āsiñcamānakhīradhārāsamparikiṇṇā viya pasāritarajatapaṭṭavitānā viya vītipatantarajatatālavaṇṭā viya kundakumudasinduvārasumanamallikādikusumasañchannā viya ca virocanti. Hatthatalapādatalādīhi mandarattaṭṭhānehi mañjiṭṭharasmiyo nikkhamanti, yāsaṃ vasena disābhāgā pavāḷajālaparikkhittā viya rattakuravakakusumasamokiṇṇā viya ca virocanti. Uṇṇānakhādīhi pabhassaraṭṭhānehi pabhassararasmiyo nikkhamanti, yāsaṃ vasena disābhāgā osadhitārakapuñjapuṇṇā viya vijjupaṭalādiparipuṇṇā viya ca virocanti.

现在所谓“遮盖色彩”，与此有何关系？这里用“上方身中”等多处指称身体部位，由此引出身体诸法关系。言语联系及“双重相反境识”专门权威说明，该遮盖色彩为身体诸元素中光线出没之辐射相互连接而成的双重影像。据说采用复数形中“辐射”略有缺失，故应修订增补。所谓“蓝色”，即天女花朵之色；“黄色”，指芥子花之色；“赤色”，是朱红色；“洁白色”，指药用星光之色；“绛色”，指曼陀罗花色；“光明色”，乃光辉高洁之色。即使在色相混杂模糊时，也推说这五色之中凡具有明亮光辉者即谓光辉色。正如如来以双重相反境识力，令头发和皮肤，眼目、眼眶中发出蓝色光辉，若晴空染以纯净墨汁，犹如天女芙蓉花瓣被清晨露水浸润般纯净；如绛红宝石覆盖阳光射出耀眼光带；如展开彩绸花幅一样令人赞叹。泯灭的皮肤中泛黄光辉，恰如彩绸散发黄金光泽，怀抱溢彩缤纷花朵。血赤光辉亦自皮肤深处显现，如丹砂涂满绸缎，缀满鲜花。骨头、牙齿等处布满洁白光辉，如银塔铺银幕展开，布满洁亮如海中莲花与夜兰花的花彩。手掌、脚掌等处透出绛色光辉，宛如红玉宝石镶嵌，衬托鲜艳花纹。头发叶与指甲处呈现耀眼明亮光辉，如星光灿烂。天色因缘促使光辉散布广泛，色彩灿烂显形。

Bhagavā caṅkamatītiādi ‘‘bhagavato ca nimmitānañca nānāiriyāpathakaraṇaṃ yamakapāṭihīreneva hotī’’ti dassanatthaṃ vuttaṃ. Tesañhi nimmitānaṃ iriyāpathā yugalāva hutvā vattanti. Yadi nimmitā bahukā honti, ‘‘nimmito’’tiādi kasmā ekavacanaṃ katanti ce? Nimmitesupi ekekassa nānāiriyāpathabhāvadassanatthaṃ. Bahuvacanena hi vutte sabbepi nimmitā sakiṃ ekekairiyāpathikā viya honti. Ekavacanena pana vutte nimmitesu ekeko nānāiriyāpathikoti ñāyati. Tasmā ekavacananiddeso kato. Cūḷapanthakattheropi tāva nānāiriyāpathikabhikkhūnaṃ sahassaṃ māpesi, kiṃ pana bhagavā yamakapāṭihīre bahū nimmite na karissati. Cūḷapanthakattheraṃ muñcitvā aññesaṃ sāvakānaṃ ekāvajjanena nānāiriyapathikānaṃ nānārūpānañca nimmānaṃ na ijjhati. Aniyametvā hi nimmitā iddhimatā sadisāva honti. Ṭhānanisajjādīsu vā bhāsitatuṇhībhāvādīsu vā yaṃ yaṃ iddhimā karoti, taṃ tadeva karonti, visadisakaraṇaṃ nānākiriyākaraṇañca ‘‘ettakā īdisā hontu, ettakā imaṃ nāma karontū’’ti visuṃ visuṃ āvajjitvā adhiṭṭhānena ijjhati. Tathāgatassa pana ekāvajjanādhiṭṭhāneneva nānappakāranimmānaṃ ijjhati. Evameva aggikkhandhaudakadhārānimmāne ca nānāvaṇṇanimmāne ca veditabbaṃ. Tattha bhagavā caṅkamatīti ākāse vā pathaviyaṃ vā caṅkamati. Nimmitoti iddhiyā māpitabuddharūpaṃ. Tiṭṭhati vātiādīnipi ākāse vā pathaviyaṃ vā. Kappetīti karoti. Bhagavā tiṭṭhatītiādīsupi eseva nayoti.

世尊行走时，诸所现相和众多行动力皆由双重相反境识转现。诸所现相成双成对而存在。若现相繁多，为何称为单数“相”呢？因针对每一现相不同动作现象之不同状态而言。复数涵盖众多现相，每一相如若干内根根源行动者。使用单数时，意指在所有现相中，每一相各自具多样状态。故此处采用单数指示。长老小般闾亦为此划分多种有别比库一千之多数现相，世尊以双重相反境识造作多种现相亦不例外。小般闾舍弃后，余众弟子各自发愿愿不起多种形态现相。未经限制之现相即显现觉力相应。如在站立、安坐等体态动作中，世尊于空中或地面行走，显现幻身。所谓现相，即依觉力造作的佛像。所谓立着、坐着等亦如是。所谓做、行，是作业行为。由此得知，世尊以单一发愿所现多种变化现象。

Yamakapāṭihīrañāṇaniddesavaṇṇanā niṭṭhitā. · 双神变智解说之注释终了。

71. Mahākaruṇāñāṇaniddesavaṇṇanā

七十一．《大慈悲识指示解释记》

§117

117. Mahākaruṇāñāṇaniddese bahukehi ākārehīti idāni vuccamānehi ekūnanavutiyā pakārehi. Passantānanti ñāṇacakkhunā ca buddhacakkhunā ca olokentānaṃ. Okkamatīti otarati pavisati. Ādittoti dukkhalakkhaṇavasena pīḷāyogato santāpanaṭṭhena ādīpito. ‘‘Yadaniccaṃ, taṃ dukkha’’nti (saṃ. ni. 3.15) vuttattā sabbasaṅkhatassa ceva dukkhalakkhaṇavasena pīḷitattā dukkhassa ca karuṇāya mūlabhūtattā paṭhamaṃ dukkhalakkhaṇavasena ‘‘āditto’’ti vuttanti veditabbaṃ. Rāgādīhi ādittataṃ pana upari vakkhati. Atha vā ādittoti rāgādīhiyeva āditto. Upari pana ‘‘tassa natthañño koci nibbāpetā’’ti atthāpekkhanavasena puna vuttanti veditabbaṃ . Lokasannivāsoti pañcakkhandhā lujjanapalujjanaṭṭhena loko, taṇhādiṭṭhivasena sannivasanti ettha sattāti sannivāso, lokova sannivāso lokasannivāso. Dukkhitaṃ khandhasantānaṃ upādāya sattavohārasabbhāvato lokasannivāsayogato sattasamūhopi lokasannivāso. Sopi ca sahakhandhakoyeva. Uyyuttoti anekesu kiccesu niccabyāpāratāya katayogo kataussāho, satatakiccesu saussukkoti attho. Ghaṭṭanayuttoti vā uyyutto. Payātoti pabbateyyā nadī viya anavaṭṭhitagamanena maraṇāya yātuṃ āraddho. Kummaggappaṭipannoti kucchitaṃ micchāmaggaṃ paṭipanno. Upari pana ‘‘vipathapakkhando’’ti nānāpadehi visesetvā vuttaṃ.

一百一十七．关于“大慈悲识”的指示，以九十九种方式详述现在法中。所谓“观看者”，是以觉智之眼、佛眼明察众相。所谓“进入”，是指深入进入、踏足。所谓“被烧”，因苦相而被烦恼所钻逼、痛苦所围绕称为“被烧”。由“诸事无常，皆为苦”之说，众缘集无一不受苦相影响，故以苦为根本慈悲之起因，此意谓“被烧”为根本。接着说明因烦恼诸根如贪等燃烧情况。又复言“对此无他涅槃者”，意指对诸苦无其他超越解脱者。所谓“众生栖处”，是指五蕴因彼此纠缠、依顺渴爱及见解构成世间；世间即众生栖处。五蕴苦苦连续堆积，承载其缘而成众生世界，即“世间所依”。该处指世间即为众生所集居之所。而与之同现者，亦有如是类聚。所谓“孜孜”，指多种事务中不断勤勉，从事务求心力投资之外劳作。所谓“装备周备”，即勤劳而具备事物准备。所谓“外行”，譬喻为山岳河流般无阻碍流动者。所谓“误入歧途”，是行误入邪道的意思。上文也以“歧路分派”等多词指示。

Upanīyatīti jarāvasena maraṇāya upanīyati harīyati. Jarā hi ‘‘āyuno saṃhānī’’ti (saṃ. ni. 2.2) vuttā. Addhuvoti na thiro, sadā tatheva na hoti. Yasmā addhuvo, tasmā upanīyatīti purimassa kāraṇavacanametaṃ. Etena sakāraṇaṃ jarādukkhaṃ vuttaṃ. Taṃ jarādukkhaṃ disvā jarāpārijuññarahitāpi viññū pabbajanti. Atāṇoti tāyituṃ rakkhituṃ samatthena rahito, anārakkhoti vuttaṃ hoti. Anabhissaroti abhisaritvā abhigantvā byāharaṇena assāsetuṃ samatthena rahito, asahāyoti vā attho. Yasmā anabhissaro, tasmā atāṇoti purimassa kāraṇavacanametaṃ. Etena sakāraṇaṃ piyavippayogadukkhaṃ vuttaṃ. Taṃ piyavippayogadukkhaṃ disvā ñātipārijuññarahitāpi viññū pabbajanti. Assakoti sakabhaṇḍarahito. Sabbaṃ pahāya gamanīyanti sakabhaṇḍanti sallakkhitaṃ sabbaṃ pahāya lokena gantabbaṃ. Yasmā sabbaṃ pahāya gamanīyaṃ, tasmā assakoti purimassa kāraṇavacanametaṃ. Etena sakāraṇaṃ maraṇadukkhaṃ vuttaṃ. Taṃ disvā bhogapārijuññarahitāpi viññū pabbajanti. Aññattha ‘‘kammassakā māṇavasattā’’ti (ma. ni. 3.289) vuttaṃ, idha ca raṭṭhapālasutte ca ‘‘assako loko’’ti (ma. ni. 2.305) vuttaṃ, taṃ kathaṃ yujjatīti ce? Pahāya gamanīyaṃ sandhāya ‘‘assako’’ti vuttaṃ, kammaṃ pana na pahāya gamanīyaṃ. Tasmā ‘‘kammassakā’’ti vuttaṃ. Raṭṭhapālasutteyeva ca evametaṃ vuttaṃ ‘‘tvaṃ pana yathākammaṃ gamissasī’’ti (ma. ni. 2.306). Ūnoti pāripūrirahito. Atittoti bhiyyo bhiyyo patthanāyapi na suhito . Idaṃ ūnabhāvassa kāraṇavacanaṃ. Taṇhādāsoti taṇhāya vase vattanato taṇhāya dāsabhūto. Idaṃ atittabhāvassa kāraṇavacanaṃ. Etena icchārogāpadesena sakāraṇaṃ byādhidukkhaṃ vuttaṃ. Taṃ byādhidukkhaṃ disvā byādhipārijuññarahitāpi viññū pabbajanti. Atāyanoti puttādīhipi tāyanassa abhāvato atāyano anārakkho, alabbhaneyyakhemo vā. Aleṇoti allīyituṃ nissituṃ anaraho allīnānampi ca leṇakiccākārako. Asaraṇoti nissitānaṃ na bhayasārako na bhayavināsako. Asaraṇībhūtoti pure uppattiyā attano abhāveneva asaraṇo, uppattisamakālameva asaraṇībhūtoti attho.

「上尼耶」一词的含义是因老衰而被引领至死亡、被拖拽而去。所谓老衰，即寿命凝聚之义。此义已在经中说「寿命即凝聚」，又谓「不稳固，常无常也」。因其不稳固，故称之为引领，这是前人对该因果关系用语的解释。由此缘故，因老衰带来的痛苦被称为老苦。见得这种老苦，即使断除了老苦的智者亦能出家。所谓放弃，即能舍弃痛苦，保护自己；不能保护，则称为不放弃。所谓不侵犯，就是不侵害、也就是不暴力，能守护自己；如果不能守护，则称为无助。由于不侵犯，因此说「放弃」是前人用于表达缘故用语。由此因缘，因离别所造成的痛苦被称为爱别离苦。见得此爱别离苦，即使断除了爱别离苦的智者亦能出家。所谓「阿萨卡」（assaka）是无所有的意思。舍弃一切而去的人，被称作无所有者。舍弃一切而应当去往外道世界的，称之为阿萨卡。由因为舍弃一切而应当去往外道世界之意，故称为无所有者。由此因缘，由临终之苦被称为死苦。见得死苦，即使断除了享乐苦的智者亦能出家。从别的义理说，如经中所说「业有者是人」，又如《王护经》称「业者为世间」。如何解释合用？舍弃而应当去往，称为无所有者，但业不可舍弃。故说「业有者」之语。《王护经》亦如是说：「你必按业而行。」所谓溢出此义。所谓未能达到，此义为不悦之意。此词为缺失之义。所谓渴役使，即受渴之役使者。此义为执着欲望之处于支配状态者。由此爱欲疾患之表示行为的因缘，故称为病苦。见得此病苦，即使断除了病苦的智者亦能出家。所谓「阿塔扬」，既子女、亲属等当无其依靠而无守护。所谓无赖，即无能力故不能偏袒支持。意为对无依无靠者不能援助。所谓无依，即对于无依的人不能成为庇护、不能去除恐怖之人。所谓无依者，是自己本性上无生无着亦如无依状态，此为本义。

Uddhatoti sabbākusalesu uddhaccassa uppajjanato sattasantāne ca akusaluppattibāhullato akusalasamaṅgīloko tena uddhaccena uddhato. Avūpasantoti avūpasamanalakkhaṇassa uddhaccasseva yogena avūpasanto bhantamigapaṭibhāgo. ‘‘Upanīyati loko’’tiādīsu catūsu ca ‘‘uddhato loko’’ti ca pañcasu ṭhānesu lokoti āgataṃ, sesesu lokasannivāsoti. Ubhayathāpi lokoyeva. Sasalloti pīḷājanakatāya antotudanatāya dunnīharaṇīyatāya ca sallāti saṅkhaṃ gatehi rāgādīhi sallehi sahavattanako. Viddhoti migādayo kadāci parehi viddhā honti, ayaṃ pana loko niccaṃ attanāva viddho. Puthusallehīti ‘‘satta sallāni – rāgasallaṃ, dosasallaṃ, mohasallaṃ, mānasallaṃ, diṭṭhisallaṃ, kilesasallaṃ, duccaritasalla’’nti (mahāni. 174) vuttehi sattahi sallehi. Tassāti tassa lokasannivāsassa. Sallānaṃ uddhatāti tesaṃ sallānaṃ sattasantānato uddharitā puggalo. Aññatra mayāti maṃ ṭhapetvā. Yepi bhagavato sāvakā sallāni uddharanti, tesaṃ bhagavato vacaneneva uddharaṇato bhagavāva uddharati nāma. Avijjandhakārāvaraṇoti avijjā eva sabhāvadassanacchādanena andhaṃ viya karotīti avijjandhakāro, sova sabhāvāvagamananivāraṇena āvaraṇaṃ etassāti avijjandhakārāvaraṇo. Kilesapañjarapakkhittoti kilesā eva kusalagamanasannirujjhanaṭṭhena pañjaroti kilesapañjaro, avijjāpabhave kilesapañjare pakkhitto pātito. Ālokaṃ dassetāti paññālokaṃ dassanasīlo, paññālokassa dassetāti vā attho. Avijjāgatoti avijjaṃ gato paviṭṭho. Na kevalaṃ avijjāya āvaraṇamattameva, atha kho gahanagato viya avijjākosassa anto paviṭṭhoti purimato viseso. Aṇḍabhūtotiādayo ca visesāyeva. Aṇḍabhūtoti aṇḍe bhūto nibbatto. Yathā hi aṇḍe nibbattā ekacce sattā ‘‘aṇḍabhūtā’’ti vuccanti, evamayaṃ loko avijjaṇḍakose nibbattattā ‘‘aṇḍabhūto’’ti vuccati. Pariyonaddhoti tena avijjaṇḍakosena samantato onaddho baddho veṭhito.

「乌德哈」意指诸善法中的振奋，即因振奋所生。于七蕴之中，因不善法增盛故亦有此振奋伴随同起，故名振奋。无振静，即以无振静标志而产生的振奋相同之事。所谓「引领生起世界」等语中，世界指四处以及五处，乃至余处的世界秩序。双方面皆是同一世界。所谓「萨拉」意指因折磨、苦痛、难忍而发怒的恶行，像七响号。所谓「断」是指如野兽时断彼此，此处世界常为自主断除。所谓「众苦声」即七种痛苦之声，分别是贪嗔痴之声、心见等恶声、恶行声，合称七种痛苦之声。从中相关新闻来看，是指各大众的世界秩序中痛苦声。说「谁为此痛苦之起者」，即指为痛苦根本的佛陀弟子等，佛以说教予以开导故受为起者。所谓「无明障蔽」即无明乃妨碍体察事理、如盲目遮蔽般之障碍。此障蔽为无明，乃由其本性覆盖真理，导致心目痛苦，如暗蔽覆盖。无明障蔽即由无明产生之障碍。所谓「烦恼囚笼」即烦恼作为痛苦与善法之阻碍，犹如监狱牢笼；烦恼生起于无明囚笼内而受缚。所谓「示光」即慧光显现，引导觉察。所谓「无明去者」即脱离无明者已进入智慧。非唯无明为仅遮蔽，更是深入无明之内，乃前贤特指。所谓「蛋生」及其类似词汇，是指自蛋中生出，如某些众生称为「蛋生者」。如同此处因无明囊笼造作而生，于无明囊笼中被束缚。所谓「完结」即被无明囊笼从四周围困，宛如牢笼束缚之义。

Tantākulakajātoti tantaṃ viya ākulabhūto. Yathā nāma dunnikkhittaṃ mūsikacchinnaṃ pesakārānaṃ tantaṃ tahiṃ tahiṃ ākulaṃ hoti, idaṃ aggaṃ idaṃ mūlanti aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ dukkaraṃ hoti, evameva sattā paccayākāre khalitā ākulā byākulā honti, na sakkonti paccayākāraṃ ujuṃ kātuṃ. Tattha tantaṃ paccattapurisakāre ṭhatvā sakkāpi bhaveyya ujuṃ kātuṃ, ṭhapetvā pana dve bodhisatte añño satto attano dhammatāya paccayākāraṃ ujuṃ kātuṃ samattho nāma natthi. Yathā pana ākulaṃ tantaṃ kañjikaṃ datvā kocchena pahaṭaṃ tattha tattha kulakajātaṃ hoti gaṇṭhibaddhaṃ, evamayaṃ loko paccayesu pakkhalitvā paccaye ujuṃ kātuṃ asakkonto dvāsaṭṭhidiṭṭhigatavasena kulakajāto hoti gaṇṭhibaddho. Ye hi keci diṭṭhiyo nissitā, sabbe te paccayaṃ ujuṃ kātuṃ na sakkontiyeva. Kulāgaṇṭhikajātoti kulāgaṇṭhikaṃ viya bhūto. Kulāgaṇṭhikaṃ vuccati pesakārakañjikasuttaṃ. ‘‘Kulā nāma sakuṇikā, tassā kulāvako’’tipi eke. Yathā tadubhayampi ākulaṃ aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ dukkaranti purimanayeneva yojetabbaṃ. Muñjapabbajabhūtoti muñjatiṇaṃ viya pabbajatiṇaṃ viya ca bhūto muñjatiṇapabbajatiṇasadiso jāto. Yathā tāni tiṇāni koṭṭetvā koṭṭetvā katarajju jiṇṇakāle katthaci patitaṃ gahetvā tesaṃ tiṇānaṃ ‘‘idaṃ aggaṃ idaṃ mūla’’nti aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ dukkaraṃ, tampi paccattapurisakāre ṭhatvā sakkā bhaveyya ujuṃ kātuṃ, ṭhapetvā pana dve bodhisatte añño satto attano dhammatāya paccayākāraṃ ujuṃ kātuṃ samattho nāma natthi. Evamayaṃ loko paccayākāraṃ ujuṃ kātuṃ asakkonto dvāsaṭṭhidiṭṭhigatavasena gaṇṭhijāto hutvā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati.

「纶索困乱」即如纶索缠绕而乱。同名称织网，像捕鼠者将纶索缠绕于不同之处，使其混乱难解，此为上端或根部，若要使其端或根一致甚为困难。同样，众生依缘生起，缠绕混乱，心意不安，不能顺利进行成缘。若个别缘以个人力量支撑，则能顺利行之；但有两位菩萨，一人能随其法则顺利所依缘行，另一人则不能。好比缠绕纶索撒入簸箕中，于各处陷入纠缠，结成网状。此众生无法对缘依正行，因见断见六十二种，结缔加成如网，故称为网结者。见者皆否决，皆不能以缘顺行。所谓「族结者」，如经言，指族结网。族结网名指捕鼠用簸箕中编织之网。有「族」者即母鸡，有「族雏」等说法。类似纶索缠绕在端或根，难以使端根一致，是古人称谓。夜行者出家者，像断谷草出家似，混乱而生。以个别人力量维持缘行，则能顺利；但有两位菩萨，一人能顺利依缘而行，而另外没有此能力者。如此众生无法依缘正行，因以六十二种见解为见见断，结缔如同网状，故成结缔者，堕于恶趣、苦难，轮回不断。

Tattha apāyoti nirayo tiracchānayoni pettivisayo asurakāyo. Sabbepi hi te vaḍḍhisaṅkhātassa āyassa abhāvato ‘‘apāyo’’ti vuccanti. Tathā dukkhassa gatibhāvato duggati. Sukhasamussayato vinipatitattā vinipāto. Itaro pana –

至于「恶趣」，指地狱、饿鬼、畜生等三恶道。诸恶道因其寿命短暂，故被称为恶趣。苦者之去向即为恶趣。因苦的缘起，称为恶趣。又一别义是：

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

「五蕴及六界的相续，

Abbocchinnaṃ vattamānā, saṃsāroti pavuccati’’.

不断相续流转，即称为轮回。」

Taṃ sabbampi nātivattati nātikkamati. Atha kho cutito paṭisandhiṃ, paṭisandhito cutinti evaṃ punappunaṃ cutipaṭisandhiyo gaṇhamāno tīsu bhavesu catūsu yonīsu pañcasu gatīsu sattasu viññāṇaṭṭhitīsu navasu sattāvāsesu mahāsamudde vātukkhittanāvā viya yantagoṇo viya ca paribbhamatiyeva. Avijjāvisadosasallittoti avijjāyeva akusaluppādanena kusalajīvitanāsanato visanti avijjāvisaṃ, tadeva santānadūsanato avijjāvisadoso, tena anusayapariyuṭṭhānaduccaritabhūtena bhusaṃ litto makkhitoti avijjāvisadosasallitto. Kilesakalalībhūtoti avijjādimūlakā kilesā eva osīdanaṭṭhena kalalaṃ kaddamoti kilesakalalaṃ, tadassa atthīti kilesakalalī, evaṃbhūto. Rāgadosamohajaṭājaṭitoti lobhapaṭighāvijjāsaṅkhātā rāgadosamohā eva rūpādīsu ārammaṇesu heṭṭhupariyavasena punappunaṃ uppajjanato saṃsibbanaṭṭhena veḷugumbādīnaṃ sākhājālasaṅkhātā jaṭā viyāti jaṭā, tāya rāgadosamohajaṭāya jaṭito. Yathā nāma veḷujaṭādīhi veḷuādayo, evaṃ tāya jaṭāya ayaṃ loko jaṭito vinaddho saṃsibbitoti attho. Jaṭaṃ vijaṭetāti imaṃ evaṃ tedhātukaṃ lokaṃ jaṭetvā ṭhitaṃ jaṭaṃ vijaṭetā saṃchinditā sampadālayitā.

这一切都不会超越、不会跨越。于是断尽者便重新回归，回归者便断尽，这样反复往复，断尽与回归就如同反复计算的现象，存在于三界四生五趣七识所中九个生命所里，如同广阔大海中被风吹散的浪花，像环绕绕行的火炬，随风飘转而不定。所谓无明、嗔恚、愚痴等污秽，即由无明这一不善根生起，因此在善的生命灭尽后，又复生起无明之污秽；这污秽因其污染了生命相续，落于宿习，被称为无明污秽所染。此污秽如同污秽的水被混浊后成浊，称为烦恼浊，本质上是以无明为根的烦恼，浊恚所成浊也称烦恼浊，有此污秽或烦恼的影响，名为烦恼浊。以贪、嗔、痴三毒所结的粗重缠结，称为“烦恼秽”，正是因这些烦恼不停地反复生起，像草木丛生的根、茎、枝、叶编结成丛，如同树根或藤条纠缠盘绕，这些纠缠便称为“烦恼秽”。正如草木藤蔓纠缠缠绕一般，这个世界也因此纠缠束缚，故称为“缠绕”。重新解开这缠绕，即斩断这些纠缠称为断除缠绕。

Taṇhāsaṅghāṭapaṭimukkoti taṇhā eva abbocchinnaṃ pavattito saṅghaṭitaṭṭhena saṅghāṭoti taṇhāsaṅghāṭo, tasmiṃ taṇhāsaṅghāṭe paṭimukko anupaviṭṭho antogatoti taṇhāsaṅghāṭapaṭimukko. Taṇhājālena otthaṭoti taṇhā eva pubbe vuttanayena saṃsibbanaṭṭhena jālanti taṇhājālaṃ, tena taṇhājālena otthaṭo samantato chādito paliveṭhito. Taṇhāsotena vuyhatīti taṇhā eva saṃsāre ākaḍḍhanaṭṭhena sototi taṇhāsoto, tena taṇhāsotena vuyhati ākaḍḍhīyati. Taṇhāsaññojanena saññuttoti taṇhā eva lokaṃ vaṭṭasmiṃ saṃyojanato bandhanato saṃyojananti taṇhāsaṃyojanaṃ, tena taṇhāsaṃyojanena saññutto baddho. Taṇhānusayena anusaṭoti taṇhā eva anusayanaṭṭhena anusayoti taṇhānusayo, tena taṇhānusayena anusaṭo anugato thāmagato. Taṇhāsantāpena santappatīti taṇhā eva pavattikāle phalakāle ca lokaṃ santāpetīti santāpo, tena taṇhāsantāpena santappati santāpīyati. Taṇhāpariḷāhena pariḍayhatīti taṇhā eva balavabhūtā pavattikāle phalakāle ca samantato dahanaṭṭhena mahāpariḷāhoti taṇhāpariḷāho, tena taṇhāpariḷāhena pariḍayhati samantato ḍahīyati. Diṭṭhisaṅghāṭādayo imināva nayena yojetabbā.

渴爱聚集的割断，即渴爱被截断，不再流转聚合；聚合之处就是聚结，故称“渴爱聚结”。在这渴爱聚结中，若能切断不放纵、不扩散，则称为渴爱聚结的割断。渴爱如渔网般纵横交织，借着先前教导因缘，不断缠绕形成一张渴爱之网。由此网覆盖、围绕、纠缠全身。渴爱如流水在轮回的流转中激荡，此流水称为渴爱流水，由渴爱流水带动并淹没行者。渴爱如枷锁般缚束世界，将众生绑缚称为渴爱缚，因渴爱之缘，受渴爱缚者被束缚、约束。渴爱如宿习，因由过往渴爱积累所染净而生，即渴爱宿习，使人跟随、追随渴爱，如影随形。渴爱如苦楚，生起时在现世和未来世界产生苦恼，引起痛苦，就是渴爱之苦。渴爱如烈焰，烧灼过去和现在诸根界，产生强烈苦恼，这是渴爱之烈焰。应以此理制止渴爱所生的种种苦恼与难缠现象及其引发后果。

Anugatoti anupaviṭṭho. Anusaṭoti anudhāvito. Abhibhūtoti pīḷito. Abbhāhatoti abhiāhato abhimukhaṃ bhusaṃ pahato. Dukkhe patiṭṭhitoti dukkhe khandhapañcake sukhavipallāsena patiṭṭhito abhiniviṭṭho.

逐从随从者，就是紧跟随行而不偏离。追随者，就是跟随奔走。被压迫者，指受苦受难。因面对粗糙之物而受到其害，向其面前接近。处于苦楚状态，指五蕴中的苦受不和乐时，处于扎实且安住于苦中的状态。

Taṇhāya uḍḍitoti taṇhāya ullaṅghito. Cakkhu hi taṇhārajjunā āvunitvā rūpanāgadante uḍḍitaṃ, sotādīni taṇhārajjunā āvunitvā saddādināgadantesu uḍḍitāni. Taṃsamaṅgīlokopi uḍḍitoyeva nāma. Jarāpākāraparikkhittoti anatikkamanīyaṭṭhena pākārabhūtāya jarāya parivārito. Maccupāsena parikkhittoti dummocanīyaṭṭhena pāsabhūtena maraṇena baddho. Mahābandhanabaddhoti daḷhattā ducchedattā ca mahantehi bandhanehi baddho. Rāgabandhanenāti rāgo eva bandhati saṃsārato calituṃ na detīti rāgabandhanaṃ. Tena rāgabandhanena. Sesesupi eseva nayo. Kilesabandhanenāti vuttāvasesena kilesabandhanena. Duccaritabandhanenāti tividhena. Sucaritaṃ pana bandhanamokkhassa hetubhūtaṃ bandhanamokkhabhūtañca atthi. Tasmā taṃ na gahetabbaṃ.

被渴爱踩踏，即被渴爱超越。眼根被渴爱的箭矢穿透般，像形色魔谷被刺痛，听根等诸根亦被渴爱的声音等箭矢刺透。整个世界如同被渴爱所穿透。被病痛围绕遮蔽，即被不可超越的病痛所包围。被死亡枷锁拘束，即被不可逃脱的死亡枷锁所拘禁。受大锁链强力缚约，由坚硬且不易割断的强大锁链捆缚。贪爱枷锁是贪爱本身，将生命带入轮回，不能自由移动，因此称为贪爱枷锁。由此贪爱枷锁约束。诸般其他也是如此。恶业枷锁专门是指恶业所生之枷锁。恶业枷锁是导致束缚与解脱之因，是枷锁也是解脱之因。因此不应执著于它。

Bandhanaṃmocetāti tassa bandhanaṃ mocetā. Bandhanā mocetātipi pāṭho, bandhanato taṃ mocetāti attho. Mahāsambādhappaṭipannoti kusalasañcārapīḷanena mahāsambādhasaṅkhātaṃ rāgadosamohamānadiṭṭhikilesaduccaritagahanaṃ paṭipanno. Okāsaṃ dassetāti lokiyalokuttarasamādhipaññāokāsaṃ dassetā. Mahāpalibodhena palibuddhoti mahānivāraṇena nivuto. Mahālepena vā litto. Palibodhoti ca rāgādisattavidho eva. ‘‘Taṇhādiṭṭhipalibodho’’ti eke. Palibodhaṃ chetāti taṃ palibodhaṃ chinditā. Mahāpapāteti pañcagatipapāte, jātijarāmaraṇapapāte vā. Taṃ sabbampi duruttaraṇaṭṭhena papāto. Papātā uddhatāti tamhā papātato uddharitā. Mahākantārappaṭipannoti jātijarābyādhimaraṇasokaparidevadukkhadomanassupāyāsakantāraṃ paṭipanno. Sabbampi taṃ duratikkamanaṭṭhena kantāro, taṃ kantāraṃ tāretā. Kantārā tāretāti vā pāṭho. Mahāsaṃsārappaṭipannoti abbocchinnaṃ khandhasantānaṃ paṭipanno. Saṃsārā mocetāti saṃsārato mocetā. Saṃsāraṃ mocetāti vā pāṭho. Mahāviduggeti saṃsāravidugge. Saṃsāroyeva hi duggamanaṭṭhena viduggo. Samparivattatīti bhusaṃ nivattitvā carati. Mahāpalipeti mahante kāmakaddame. Kāmo hi osīdanaṭṭhena palipo. Palipannoti laggo. Mahāpalipapalipannotipi pāṭho.

解脱枷锁者，即能够解除枷锁者。解脱枷锁说法亦有此义，即解脱枷锁之意。修习殊胜正行者，因具足清净行而经历修得清净的贪、嗔、痴及其相关邪见等烦恼深隐之见，行持深厚。他显示出能够区分世间与出世间的智慧见解。因深刻觉悟烦恼之实相而获大觉悟。常以大恶浊覆盖，故称为大恶浊。恶浊乃是烦恼之类。因此有人说“渴爱等见烦恼浊”。意谓斩断烦恼浊。大恶，即五趣恶道、人生老病死苦之恶。总而言之，因修行超越一切，所以获得断除恶相。恶相即被断除。因超越而获得难以超越的境界，称为难越境界。经历大苦难砥砺，修行坚坚如砺石。度过大苦难，坚忍不拔。修行断绝烦恼聚合，行持生命不再流转，断绝轮回，破除流转。轮回即超越轮回。轮回超越者，谓难进入轮回者。身心受制于污秽，但能转动、转行。被大污秽所染，因欲念沉重而烦恼缠扰。

Abbhāhatoti sabbopaddavehi abbhāhato. Rāgaggināti rāgādayoyeva anudahanaṭṭhena aggi, tena rāgagginā. Sesesupi eseva nayo. Unnītakoti uggahetvā nīto, jātiyā uggahetvā jarādiupaddavāya nītoti attho. Ka-kāro panettha anukampāya daṭṭhabbo. Haññati niccamatāṇoti parittāyakena rahito satataṃ pīḷīyati. Pattadaṇḍoti rājādīhi laddhaāṇo. Takkaroti coro. Vajjabandhanabaddhoti rāgādivajjabandhanehi baddho. Āghātanapaccupaṭṭhitoti maraṇadhammagaṇṭhikaṭṭhānaṃ upecca ṭhito. Koci bandhanā mocetā. Koci bandhanaṃ mocetātipi pāṭho. Anāthoti natthi etassa nātho issaro, sayaṃ vā na nātho na issaroti anātho, asaraṇoti vā attho. Paramakāpaññappattoti jarādipaṭibāhane appahutāya atīva kapaṇabhāvaṃ patto. Tāyetāti rakkhitā. Tāyitāti vā pāṭho sundaro . Dukkhābhitunnoti jātidukkhādīhi anekehi dukkhehi abhitunno atibyādhito atikampito ca. Cirarattaṃ pīḷitoti dukkheheva dīghamaddhānaṃ pīḷito ghaṭṭito. Gadhitoti gedhena giddho, abhijjhākāyaganthena vā ganthito. Niccaṃ pipāsitoti pātuṃ bhuñjituṃ icchā pipāsā, sā taṇhā eva, taṇhāpipāsāya nirantaraṃ pipāsito.

因一切烦恼皆被斥逐，故称为被赶逐。贪火如火焰，乃诸烦恼之火，因其煽动焚烧故称贪火。诸结亦同此义。其他亦复如是。上升带走，即提拔挽回，铭刻旧出生老病等烦恼损害。此处举例以悲悯为缘，由此得见。无常感受折磨，长期遭受苦难与痛苦。被桎梏束缚，即被王侯等所加之限制。欺诈者称为盗贼。被欲之枷锁紧缚，以贪、嗔等五结束缚。临终受苦苦难围困，陷入死亡法界难以解脱。有人得以解脱枷锁；有人得以解除枷锁。无依无靠者，即无主宰、无靠山，既非自己主人，亦无他者作为主宰。达至极大平息，指斩断老病敌害而获得极大安住。获护卫者，即受保护者，状况良好。承受诸多苦难，堪忍承受生死苦苦与众多苦难，身心饱受煎熬。长期被折磨受苦，痛苦深重如浸泡其中。紧紧缠绕，如被贪欲结缔缠绕，与贪欲渴爱心念相连，故称渴爱常念，永不停息。

Andhoti dassanaṭṭhena cakkhūti saṅkhaṃ gatāya paññāya abhāvato kāṇo. Paññā hi dhammasabhāvaṃ passati. Acakkhukoti taṃ pana andhattaṃ na pacchā sambhūtaṃ, pakatiyā eva avijjamānacakkhukoti tameva andhattaṃ viseseti. Hatanettoti nayanaṭṭhena nettanti saṅkhaṃ gatāya paññāya abhāvatoyeva vinaṭṭhanettako. Samavisamaṃ dassentaṃ attabhāvaṃ netīti nettanti hi vuttaṃ. Paññāya sugatiñca agatiñca nayati. Hatanettattāyevassa netuabhāvaṃ dassento apariṇāyakoti āha, avijjamānanettakoti attho. Aññopissa netā na vijjatīti vuttaṃ hoti. Vipathapakkhandoti viparīto, visamo vā patho vipatho, taṃ vipathaṃ pakkhando paviṭṭho paṭipannoti vipathapakkhando, micchāpathasaṅkhātaṃ micchādiṭṭhiṃ paṭipannoti attho. Añjasāparaddhoti añjase ujumaggasmiṃ majjhimapaṭipadāya aparaddho viraddho. Ariyapathaṃ ānetāti ariyaṃ aṭṭhaṅgikaṃ maggaṃ upanetā paṭipādayitā. Mahoghapakkhandoti yassa saṃvijjanti, taṃ vaṭṭasmiṃ ohananti osīdāpentīti oghā, pakatioghato mahantā oghāti mahoghā. Te kāmogho bhavogho diṭṭhogho avijjoghoti catuppabhedā. Te mahoghe pakkhando paviṭṭhoti mahoghapakkhando, saṃsārasaṅkhātaṃ mahoghaṃ vā pakkhandoti.

盲眼者以失明之故，眼睛乃失去功能，智慧亦因无慧眼而不复显现。盖智慧者，能见法之本性。所谓盲者，并非后天而生之瞎，正因未曾有明慧之眼，此乃真盲。眼睛失明，谓眼无能，智慧亦然而无，故称之为灭盲。于正见异端之中，智慧乃引导其往善道或恶道。由眼睛失明之故，出现不可转化之无明眼，谓不生变化之盲相。对自性见怒瞋本相者，称为盲眼。智慧以引导善恶之道，故谓盲眼即是无明眼。无其他引导者也。行于邪道，谓路径反常、混杂不正，即误入歧途。错误之路，行为错误邪见，即身口意三业不正之义。未能依正道而行者，谓在中道之外偏邪妄行。得八正道者，即导入圣道。所谓大流歧途，众生陷入桑海、死沼之喻。大流者乃洪水也。众生因贪爱、生死、见爱及无明之大流困溺。此大流流入，则为“大流歧途”，即生死轮回之大流倾覆之义。

§118

118. Idāni ekuttarikanayo. Tattha dvīhi diṭṭhigatehīti sassatucchedadiṭṭhīhi. Tattha diṭṭhiyeva diṭṭhigataṃ ‘‘gūthagataṃ muttagata’’ntiādīni (a. ni. 9.11) viya. Gantabbābhāvato vā diṭṭhiyā gatamattamevetanti diṭṭhigataṃ, diṭṭhīsu gataṃ idaṃ dassanaṃ dvāsaṭṭhidiṭṭhiantogadhattātipi diṭṭhigataṃ. Dvāsaṭṭhitesaṭṭhidiṭṭhiyopi hi sassatadiṭṭhi ucchedadiṭṭhīti dveva diṭṭhiyo honti. Tasmā saṅkhepena sabbā diṭṭhiyo anto karonto ‘‘dvīhi diṭṭhigatehī’’ti vuttaṃ . Pariyuṭṭhitoti pariyuṭṭhānaṃ patto samudācāraṃ patto, uppajjituṃ appadānena kusalacārassa gahaṇaṃ pattoti attho. Vuttañhetaṃ bhagavatā – ‘‘dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā devamanussā olīyanti eke, atidhāvanti eke, cakkhumanto ca passantī’’tiādi (itivu. 49).

第118章现今一切见断。此处所言二种所执，谓常见与断见。所谓见之所执，犹如谈及聚合、溶解之见（此处引《经集部》中语）。因无所可至，即谓依所执见之境界，视为实有，故称为所执之见。即便在六十六见中，此见亦为所执所依。六十六种见中唯有两种为常见与断见，故简略言之曰“二见所执”。所谓周遍，谓周遍一切，皆包含于此二见中。所谓现起，谓出现与行止，适当善巧行为之获得等义。世尊曾言：“比库们！众生因二种所执而周遍流转，犹如众多天人，或堕落、或超越、或明觉观察。”（引《增支部》语）

Tīhi duccaritehīti tividhakāyaduccaritena catubbidhavacīduccaritena tividhamanoduccaritena. Vippaṭipannoti virūpaṃ paṭipanno, micchāpaṭipannoti attho. Yogehi yuttoti vaṭṭasmiṃ yojentīti yogā, ītiatthena vā yogā, tehi yogehi yutto samappito. Catuyogayojitoti kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogoti imehi catūhi yogehi sakaṭasmiṃ yogo viya vaṭṭasmiṃ yojito. Pañcakāmaguṇiko rāgo kāmayogo. Rūpārūpabhavesu chandarāgo, jhānanikanti ca, sassatadiṭṭhisahajāto rāgo bhavavasena patthanā bhavayogo. Dvāsaṭṭhi diṭṭhiyo diṭṭhiyogo. Aṭṭhasu ṭhānesu aññāṇaṃ avijjāyogo. Te eva cattāro balavabhūtā oghā, dubbalabhūtā yogā.

所谓三恶行者，即身三恶行，口四恶行，意三恶行。谓为非正之行、畸形所行、错误所行之义。违正道而行，即为非正之行。所谓结缔，意指缚缚于轮回之中，如同车轮嵌入轮轴，此谓结缔。所谓四结缔，即欲结缔、生结缔、见结缔、无明结缔。此四结缔如缰绳，使人拘缚于轮回，如车轮嵌合般结合。五欲性贪，即为欲结缔。色及非色世间的对色渴爱，此乃名欲结缔。四禅之内生起之贪爱以及恒常见所生之贪，均为生结缔。六十二见谬，谓见之结缔。八处分别所生无知结缔，谓无明结缔。此四者皆是强力之波浪，而束缚力弱，即为结缔。

Catūhi ganthehīti yassa saṃvijjanti, taṃ cutipaṭisandhivasena vaṭṭasmiṃ ganthenti ghaṭentīti ganthā. Te abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyaganthoti catuppabhedā. Abhijjhāyanti etāya, sayaṃ vā abhijjhāyati, abhijjhāyanamattameva vā esāti abhijjhā, lobhoyeva. Nāmakāyaṃ gantheti cutipaṭisandhivasena vaṭṭasmiṃ ghaṭetīti kāyagantho. Byāpajjati tena cittaṃ pūtibhāvaṃ gacchati, byāpādayati vā vinayācārarūpasampattihitasukhādīnīti byāpādo. Ito bahiddhā samaṇabrāhmaṇānaṃ sīlena suddhi vatena suddhi sīlavatena suddhīti parāmasanaṃ sīlabbataparāmāso. Sabbaññubhāsitampi paṭikkhipitvā ‘‘sassato loko , idameva saccaṃ moghamañña’’ntiādinā ākārena abhinivisatīti idaṃsaccābhiniveso. Tehi catūhi ganthehi ganthito, baddhoti attho.

所谓四结，乃生起于诸波流之间之结缔。所谓结缔，犹如车辆轮轴间的结合、编织。四者分别为：贪欲结缔、嗔恨结缔、戒取羁缘结缔及我执结缔。贪欲结缔者，谓对欲望自起贪爱；嗔恨结缔者，令心情被污染，起恶念；戒取羁缘结缔者，违背外方释迦牟尼比库比库尼之清净戒律之分别；我执结缔者，即实有我执者，自我执著，坚固而难断裂。四者皆为束缚之结，令众生缚缚于轮回之中。

Catūhi upādānehīti bhusaṃ ādiyanti daḷhaggāhaṃ gaṇhantīti upādānā. Te kāmupādānaṃ diṭṭhupādānaṃ sīlabbatupādānaṃ attavādupādānanti catuppabhedā. Vatthusaṅkhātaṃ kāmaṃ upādiyatīti kāmupādānaṃ, kāmo ca so upādānañcātipi kāmupādānaṃ. Diṭṭhi ca sā upādānañcāti diṭṭhupādānaṃ, diṭṭhiṃ upādiyatītipi diṭṭhupādānaṃ. ‘‘Sassato attā ca loko cā’’tiādīsu (paṭi. ma. 1.147) hi purimadiṭṭhiṃ uttaradiṭṭhi upādiyati. Sīlabbataṃ upādiyatīti sīlabbatupādānaṃ, sīlabbatañca taṃ upādānañcātipi sīlabbatupādānaṃ. Gosīlagovatādīni hi evaṃ visuddhīti abhinivesato sayameva upādānāni. Vadanti etenāti vādo, upādiyanti etenāti upādānaṃ. Kiṃ vadanti, upādiyanti vā? Attānaṃ. Attano vādupādānaṃ attavādupādānaṃ, attavādamattameva vā attāti upādiyanti etenāti attavādupādānaṃ. Ṭhapetvā imā dve diṭṭhiyo sabbāpi diṭṭhī diṭṭhupādānaṃ. Tehi catūhi upādānehi. Upādīyatīti bhusaṃ gaṇhīyati. Upādiyatīti vā pāṭho, loko upādānehi taṃ taṃ ārammaṇaṃ bhusaṃ gaṇhātīti attho.

所谓四取者，犹如紧抓草芥以坚固握取之意。此四取为欲取、见取、戒取及我取。欲取者，谓对欲界物趣之强烈执着；见取者，谓执持常有我我见之错见；戒取者，执持戒律能为净化之道；我取者，即执我为实有，自我论断之执着。欲取者即欲性之抓持。见取者即执常见与我见之取。戒取者则是执戒律之法，谓戒律为清净之根本。自我取则深执己我。如是四取，成为一切所执之根。本章将此四取结为锁链般结缔，属执缚之义。

Pañcagatisamāruḷhoti sukatadukkaṭakāraṇehi gammati upasaṅkamīyatīti gati, sahokāsakā khandhā. Nirayo tiracchānayoni pettivisayo manussā devāti imā pañca gatiyo vokkamanabhāvena bhusaṃ āruḷho. Pañcahi kāmaguṇehīti rūpasaddagandharasaphoṭṭhabbasaṅkhātehi pañcahi vatthukāmakoṭṭhāsehi. Rajjatīti ayonisomanasikāraṃ paṭicca rāguppādanena tehi rañjīyati, sāratto karīyatīti attho. Pañcahi nīvaraṇehīti cittaṃ nīvaranti pariyonandhantīti nīvaraṇā. Kāmacchandabyāpādathinamiddhauddhaccakukkuccavicikicchāsaṅkhātehi pañcahi nīvaraṇehi. Otthaṭoti uparito pihito.

所谓五趣上升，谓根据善恶因缘而生之五处趣界。此五趣为地狱、饿鬼、畜生、人、天五界。此乃因五种欲境之色、声、香、味、触所引发之五欲结缔而成。由于五欲恒起，心因贪染而受缠绕，造成烦恼不休、痛苦难忍。五盖为烦扰心者，即贪欲、瞋恨、昏沉睡眠、掉举悔恨及疑惑之五重烦乱。此五盖乃藏藏遮蔽心识之障碍，使心昏暗不明。所言上下，乃指烦恼束缚之上层与下层，意为心识被烦恼缠绕遮蔽。

Chahi vivādamūlehīti chahi vivādassa mūlehi. Yathāha –

“六种争执根本者”谓六种争执根本。譬如说——

‘‘Chayimāni, bhikkhave, vivādamūlāni. Katamāni cha? Idha, bhikkhave, bhikkhu kodhano hoti upanāhī. Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī. So sattharipi agāravo viharati appatisso, dhammepi, saṅghepi, sikkhāyapi na paripūrakārī. Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhammepi, saṅghepi, sikkhāyapi na paripūrakārī, so saṅghe vivādaṃ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.

“诸比库，争执根本有六。为何六？在彼，比库，若比库恼怒则产生怨恨。彼比库恼怒而生怨恨，即对师长无敬恭，对戒律、僧团、戒学皆不圆满奉行。彼若对师无敬恭，对戒律、僧团、戒学皆不圆满，便起僧团争执。此争执，为多人利益多人安乐，为多人无益无利及痛苦，为天人世人之害。诸比库，若汝等见此争执根本，无论内在或外在，应为断除此恶根本而努力。若不观察此争执根本，无论内或外，汝等则将永无止息地陷入此恶争执根本。如此，则此恶争执根本得以断除，亦可永断无遗。”

‘‘Puna caparaṃ, bhikkhave, bhikkhu makkhī hoti paḷāsī. Issukī hoti maccharī. Saṭho hoti māyāvī. Pāpiccho hoti micchādiṭṭhi. Sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi…pe… āyatiṃ anavassavo hotī’’ti (pari. 272; a. ni. 6.36).

“复次，诸比库，若比库为脏污，似蚊虫者；嫉妒者，似蚊蚋者；诡诈者，似幻惑者；贪婪者，染着邪见者；对法起怀疑、阻挠、坚定抓取却不能舍弃者。彼若为如此者，即对师无敬恭……乃至永无间断。”（注：此出自《相应部》卷六三六）

Tattha kodhanoti kujjhanalakkhaṇena kodhena samannāgato. Upanāhīti veraappaṭinissajjanalakkhaṇena upanāhena samannāgato. Ahitāya dukkhāya devamanussānanti dvinnaṃ bhikkhūnaṃ vivādo kathaṃ devamanussānaṃ ahitāya dukkhāya saṃvattatīti? Kosambakakkhandhake (mahāva. 451 ādayo) viya dvīsu bhikkhūsu vivādaṃ āpannesu tasmiṃ vihāre tesaṃ antevāsikā vivadanti, tesaṃ ovādaṃ gaṇhanto bhikkhunisaṅgho vivadati, tato tesaṃ upaṭṭhākāpi vivadanti. Atha manussānaṃ ārakkhadevatā dve koṭṭhāsā honti. Dhammavādīnaṃ ārakkhadevatā dhammavādiniyo honti adhammavādīnaṃ adhammavādiniyo. Tato ārakkhadevatānaṃ mittā bhummaṭṭhadevatā bhijjanti. Evaṃ paramparāya yāva brahmalokā ṭhapetvā ariyasāvake sabbe devamanussā dve koṭṭhāsā honti. Dhammavādīhi pana adhammavādinova bahutarā honti. Tato yaṃ bahukehi gahitaṃ, sabbaṃ taṃ saccanti dhammaṃ vissajjetvā bahutarāva adhammaṃ gaṇhanti. Te adhammaṃ purakkhatvā viharantā apāyesu nibbattanti. Evaṃ dvinnaṃ bhikkhūnaṃ vivādo devamanussānaṃ ahitāya dukkhāya hoti. Ajjhattaṃ vāti tumhākaṃ abbhantaraparisāya vā. Bahiddhā vāti paresaṃ parisāya vā. Makkhīti paresaṃ guṇamakkhaṇalakkhaṇena makkhena samannāgato. Paḷāsīti yugaggāhalakkhaṇena paḷāsena samannāgato. Issukīti paresaṃ sakkārādiissāyanalakkhaṇāya issāya samannāgato. Maccharīti āvāsamacchariyādīhi pañcahi macchariyehi samannāgato. Saṭhoti kerāṭiko. Māyāvīti katapāpapaṭicchādako. Pāpicchoti asantasambhāvanicchako dussīlo. Micchādiṭṭhīti natthikavādī ahetukavādī akiriyavādī. Sandiṭṭhiparāmāsīti sayaṃ diṭṭhimeva parāmasati. Ādhānaggāhīti daḷhaggāhī. Duppaṭinissaggīti na sakkā hoti gahitaṃ vissajjāpetuṃ. Khuddakavatthuvibhaṅge pana ‘‘tattha katamāni cha vivādamūlāni? Kodho makkho issā sāṭheyyaṃ pāpicchatā sandiṭṭhiparāmāsitā, imāni cha vivādamūlānī’’ti (vibha. 944) padhānavasena ekekoyeva dhammo vutto.

其中，‘恼怒’为以惱恨之标志而具恼怒。‘怨恨’为以舍离敌恨之标志而具怨恨。所谓“为众比库争论导致天人世人之害及痛苦”，是指两比库间争论如何而为天人世人带来无益及痛苦？如《摩诃婆提》卷四五一所载，僧舍内两比库争论，其他与住者及比库尼僧团听之争执，乃至侍者等亦生争执。人类有二护法天：护持法者与护持非法者。两者之护法天互为敌对，乃至至梵天界，诸圣弟子世间或诸天人皆分为两护法天群。护持法者为多数，护持非法者则为少数。众多护持非法者否认佛法真理，渐行邪法。其等行邪法而致堕落。故两比库之争执造成人天苦难。所谓“内在”为己方僧团，“外在”则为他方僧团。所谓“脏污”为以他人缺点为污秽之意。‘蚊’指他人缺点之污。‘嫉妒’为妒恨他人优胜。‘蚊蚋’指妒恨似蚊蚋擾扰。‘诡诈’指欺骗。‘幻惑’为致幻惑。‘贪婪’以邪见起贪欲。‘起怀疑’谓迷惑怀疑正法。‘阻挠’为抓紧不舍，难以放弃。此六者为争执根本。此等逐一详述于《小部经律释》，有称‘何为六争执根本？恼怒、怨恨、嫉妒、诡诈、贪婪、怀疑’诸恶行根基也。”

Chahi taṇhākāyehīti ‘‘rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā’’ti (vibha. 944) vuttāhi chahi taṇhāhi. Tattha yasmā ekekāyeva taṇhā anekavisayattā ekekasmimpi visaye punappunaṃ uppattito anekā honti, tasmā samūhaṭṭhena kāyasaddena yojetvā taṇhākāyāti vuttaṃ. Taṇhākāyāti vuttepi taṇhā eva. Rajjatīti sayaṃ ārammaṇe rajjati, sāratto hoti.

“六渴爱之体”谓色渴爱、声渴爱、香渴爱、味渴爱、触渴爱、法渴爱。以各渴爱所在体，因其渴爱于该所处对境中反复生起甚多，故统称渴爱体。所谓‘渴爱’者，指如丝线般纠缠缠绕；‘流涎’者，谓于对象上生起欲望而像流涎一般，故称也。

Chahi diṭṭhigatehīti sabbāsavasutte vuttehi. Vuttañhi tattha –

“六见所起”者，谓所有烦恼经中所说由见所生起者。如经中所说——

‘‘Tassa evaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati. ‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati, ‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati, ‘attanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati, ‘attanāva anattānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati, ‘anattanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati. Atha vā panassa evaṃ diṭṭhi hoti ‘yo me ayaṃ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti, so ca kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’’’ti (ma. ni. 1.19).

因愚痴不善思惟的缘故，隐蔽了眼识的缘故，便生起某一特定见解。这见解或是：『我有我身』，此乃就真实根本而言生起的见解；或是『我无我身』，此亦就真实根本而言生起的见解；或是『自以为我认识我身』，此亦就真实根本而言生起的见解；或是『自以为我不认识我身』，此亦就真实根本而言生起的见解；又或是『认为非我所识为我身』，此亦就真实根本而言生起的见解。或者还有另一种见解：『我此身若为所说，因缘善恶业果而处处受感，而此我身是永恒不灭、不变不坏的存在，将如是常常存在』（经中如是）。

Tattha atthi me attāti sassatadiṭṭhi sabbakālesu attano atthitaṃ gaṇhāti. Saccato thetatoti bhūtato ca thirato ca, ‘‘idaṃ sacca’’nti suṭṭhu daḷhabhāvenāti vuttaṃ hoti. Natthi me attāti ucchedadiṭṭhi sato sattassa tattha tattha vibhavaggahaṇato. Atha vā purimāpi tīsu kālesu atthīti gahaṇato sassatadiṭṭhi, paccuppannameva atthīti gaṇhantī ucchedadiṭṭhi, pacchimāpi atītānāgatesu natthīti gahaṇato ‘‘bhassantā āhutiyo’’ti gahitadiṭṭhigatikānaṃ viya ucchedadiṭṭhi. Atīte eva natthīti gaṇhantī adhiccasamuppannakassa viya sassatadiṭṭhi. Attanāva attānaṃ sañjānāmīti saññākkhandhasīsena khandhe attāti gahetvā saññāya avasesakkhandhe sañjānato iminā attanā imaṃ attānaṃ sañjānāmīti hoti. Attanāva anattānanti saññākkhandhaṃyeva attāti gahetvā, itare cattāropi anattāti gahetvā saññāya te sañjānato evaṃ hoti. Anattanāva attānanti saññākkhandhaṃ anattāti gahetvā, itare cattāropi attāti gahetvā saññāya te sañjānato evaṃ hoti. Sabbāpi sassatucchedadiṭṭhiyova. Vado vedeyyotiādayo pana sassatadiṭṭhiyā eva abhinivesākārā. Tattha vadatīti vado, vacīkammassa kārakoti vuttaṃ hoti. Vedayatīti vedeyyo, jānāti anubhavati cāti vuttaṃ hoti. Kiṃ vedetīti? Tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti . Tatra tatrāti tesu tesu yonigatiṭhitinivāsanikāyesu ārammaṇesu vā. Niccoti uppādavayarahito. Dhuvoti thiro sārabhūto. Sassatoti sabbakāliko. Avipariṇāmadhammoti attano pakatibhāvaṃ avijahanadhammo, kakaṇṭako viya nānappakārataṃ nāpajjati. Sassatisamanti candasūriyasamuddamahāpathavīpabbatā lokavohārena sassatiyoti vuccanti. Sassatīhi samaṃ sassatisamaṃ. Yāva sassatiyo tiṭṭhanti, tāva tatheva ṭhassatīti gaṇhato evaṃ diṭṭhi hoti.

此处所谓『我有我身』者，是恒常我见，谓于一切时法执取自己作实体。所谓『真实根本』，是指本有之、确定不变之理，谓此为真理且坚固无疑。所谓『我无我身』者，为断灭见，谓于现有世间诸诸处处执断无我身。或依过去、现在、未来三际分别执取『有我』为常恒，生起我见；执取『无我』为断灭见。此见如同『燃尽之柴』，本末相续故名断灭见。自知『我以心识为我』者，谓以有想界归于识界为我身知见；自知『我以心识非我』者，谓执有想界为我，非识界为我，谓他四蕴非我，以是观知亦然。自知『非我我身』者，谓以识界为非我，余四蕴为我，用识知之。诸此种种见，皆属常断二见。所谓「说法可说」等，指恒常见具有贪着性质。所谓「说」者，谓言语行为因。所谓「可说」者，谓知晓并体验。何以体验？即于诸处善恶业果心相应正觉。所谓「诸处」者，即诸种有因缘、所依本所安住处。所谓「恒常」者，无生灭之怀。所谓「稳固」者，根固牢不可动摇。所谓「恒存」者，恒时常在。所谓「不变」者，不随转变，永不更改。恒存者如日月星辰、海洋大地、山岳宇宙，浑然恒常，因此此见谓如是而立。

Khuddakavatthuvibhaṅge pana ‘‘tatra tatra dīgharattaṃ kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paccanubhoti, na so jāto nāhosi, na so jāto na bhavissati, nicco dhuvo sassato avipariṇāmadhammoti vā panassa saccato thetato diṭṭhi uppajjatī’’ti (vibha. 948) cha diṭṭhī evaṃ visesetvā vuttā.

在《小部物分》中说：『于诸处久远地感受善恶业果，彼未曾生未曾有，未来亦不会生长，乃恒常不变不坏实如根本的见解便生起。』且特别指出此种见解。

Tattha na so jāto nāhosīti so attā ajātidhammato na jāto nāma, sadā vijjamānoyevāti attho. Teneva atīte nāhosi, anāgate na bhavissati. Yo hi jāto, so ahosi. Yo ca jāyissati, so bhavissatīti vuccati. Atha vā na so jāto nāhosīti so sadā vijjamānattā atītepi na jātu na ahosi, anāgatepi na jātu na bhavissati. Anusayā vuttatthā.

此处『彼未曾生未曾有』，意谓彼我身性非生灭者，永远在现前。故所谓未生，即未曾生生；未有，即未曾有有。所谓过去、未来恒常皆不生灭。因生者必有生，必有有。故生者为有。故又说若未曾生，便未曾有；若将来生，则必为有。又或说彼未曾生未曾有者，乃永远现有之义。过去从未生、未曾有；未来未生未曾有。此理即前所说执断亦示。

Sattahi saññojanehīti sattakanipāte vuttehi. Vuttañhi tattha –

关于七结缚，在七结集部经中说。

‘‘Sattimāni, bhikkhave, saṃyojanāni. Katamāni satta? Anunayasaṃyojanaṃ, paṭighasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, mānasaṃyojanaṃ, bhavarāgasaṃyojanaṃ, avijjāsaṃyojanaṃ. Imāni kho, bhikkhave, satta saṃyojanānī’’ti (a. ni. 7.8).

经中说：『比库啊，诸结缚有七。何等为七？欲缓结缚、忿怒结缚、见解结缚、疑惑结缚、我慢结缚、有爱结缚、无明结缚。此七结缚，比库啊，即为七。』

Tattha anunayasaṃyojananti kāmarāgasaṃyojanaṃ. Sabbānevetāni bandhanaṭṭhena saṃyojanāni.

其中，『轻慢』是指以欲爱为缚链的束缚。在所有这些中，束缚的性质正是由缚链所构成。

Sattahi mānehīti khuddakavatthuvibhaṅge vuttehi. Vuttañhi tattha –

关于『八种轻慢』，在小品文节的分类中曾有所论述。论中提到——

‘‘Māno , atimāno, mānātimāno, omāno, adhimāno, asmimāno, micchāmāno’’ti (vibha. 950).

『轻慢、过度轻慢、轻慢过度、轻视、过度、以我为慢、邪慢』（详见第950节分类）。

Tattha mānoti seyyādivasena puggalaṃ anāmasitvā jātiādīsu vatthuvaseneva unnati. Atimānoti jātiādīhi ‘‘mayā sadiso natthī’’ti atikkamitvā unnati. Mānātimānoti ‘‘ayaṃ pubbe mayā sadiso, idāni ahaṃ seṭṭho, ayaṃ hīnataro’’ti uppannamāno. Omānoti jātiādīhi attānaṃ heṭṭhā katvā pavattamāno, hīnohamasmīti mānoyeva. Adhimānoti anadhigateyeva catusaccadhamme adhigatoti māno. Ayaṃ pana adhimāno parisuddhasīlassa kammaṭṭhāne appamattassa nāmarūpaṃ vavatthapetvā paccayapariggahena vitiṇṇakaṅkhassa tilakkhaṇaṃ āropetvā saṅkhāre sammasantassa āraddhavipassakassa puthujjanassa uppajjati, na aññesaṃ. Asmimānoti rūpādīsu khandhesu asmīti māno, ‘‘ahaṃ rūpa’’ntiādivasena uppannamānoti vuttaṃ hoti. Micchāmānoti pāpakena kammāyatanādinā uppannamāno.

所谓轻慢，是如同床榻一般，将人不予尊重，在生死轮回的根本事因中表现为进退升级。过度轻慢，是针对生死轮回说『我无此类』而超越的进步。轻慢过度，是指『此人从前与我相似，如今我最尊胜，他已退居下位』等起时的心态。轻视是指放弃在生死轮回中的位置，起初由贬低自己而形成『我是卑下者』的心态。过度轻慢，是指如同得到四圣谛般的悟入，这是轻慢的表现。该过度轻慢出现于清净戒行的业位，精勤修习身心微细元素并依缘断除疑惑，领证三法印的智慧生起时，属于凡夫无此类。以我为慢，则是指在色等五蕴中起我执，认作『我是色』等而生起的轻慢。邪慢是指因恶业、根本境界等而生的偏差轻慢。

Lokadhammā vuttatthā. Samparivattatīti lokadhammehi hetubhūtehi lābhādīsu catūsu anurodhavasena, alābhādīsu catūsu paṭivirodhavasena bhusaṃ nivattati, pakatibhāvaṃ jahātīti attho. Micchattāpi vuttatthā. Niyyātoti gato pakkhando, abhibhūtoti attho.

对世俗法的本义，所谓循环，是指在世间法中，因果关系导致受得利益的四种条件相续产生，及受不利的四种条件相应抵抗，从而轮回转动，于是放弃明显的了知。虽是邪慢也如此讲。确定者，是指已达彼岸，放弃现世。炽盛者，是指盛大之义。

Aṭṭhahi purisadosehīti aṭṭhakanipāte upamāhi saha, khuddakavatthuvibhaṅge upamaṃ vinā vuttehi. Vuttañhi tattha –

所谓八种轻慢，是指八种人所起的轻慢，根据八集经中的譬喻说法，以及小品文节中相应无譬喻的分类，论中说道——

‘‘Katame aṭṭha purisadosā? Idha bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘na sarāmi na sarāmī’ti assatiyāva nibbeṭheti. Ayaṃ paṭhamo purisadoso.

何为八种人过失？在此，诸比库责问比库者。被诸比库以过失责问的比库，应如实坦然接受而不违犯戒律，心中无愧。这是第一种人过失。

‘‘Puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno codakaṃyeva paṭippharati ‘kiṃ nu kho tuyhaṃ bālassa abyattassa bhaṇitena, tvampi nāma maṃ bhaṇitabbaṃ maññasī’ti? Ayaṃ dutiyo purisadoso.

然后，诸比库再次责问比库者。被诸比库以过失责问的比库，反而反诘责问者，辩说：『难道因为你言辞愚昧未得圆满，就认为我不应受责吗？』这是第二种人过失。

‘‘Puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno codakaṃyeva paccāropeti ‘tvampi khosi itthannāmaṃ āpattiṃ āpanno, tvaṃ tāva paṭhamaṃ paṭikarohī’ti. Ayaṃ tatiyo purisadoso.

然后，诸比库第三次责问比库者。被诸比库以过失责问的比库，反诘者，又以责问者之语回击说：『你自己难道没犯女人过失？你却仍坚持第一种态度否认。』这是第三种人过失。

‘‘Puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti. Ayaṃ catuttho purisadoso.

然后，诸比库第四次责问比库者。被诸比库以过失责问的比库，互相指责，彼此争执，心生忿怒怨恨，种种恶意加诸彼此。这是第四种人过失。

‘‘Puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno saṅghamajjhe bāhāvikkhepakaṃ bhaṇati. Ayaṃ pañcamo purisadoso.

然后，诸比库第五次责问比库者。被诸比库以过失责问的比库，当众在僧团中发出粗暴恶言辱骂他人。这是第五种人过失。

‘‘Puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno anādiyitvā saṅghaṃ anādiyitvā codakaṃ sāpattikova yena kāmaṃ pakkamati. Ayaṃ chaṭṭho purisadoso.

然后，诸比库第六次责问比库者。被诸比库以过失责问的比库，既不敬僧团亦不敬责问者，恣意放纵自身欲行恶业。这是第六种人过失。

‘‘Puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘nevāhaṃ āpannomhi, na panāhaṃ anāpannomhī’ti so tuṇhībhūto saṅghaṃ viheseti. Ayaṃ sattamo purisadoso.

复次，比库们以过失责备比库者。被比库们以过失责备的比库却说：“我未曾犯过过失，但我未曾无过失。”他因此心生冷漠，破坏僧团。这是第七种人之过失。

‘‘Puna caparaṃ bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno evamāha – ‘kiṃ nu kho tumhe āyasmanto atibāḷhaṃ mayi byāvaṭā? Idānāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti. So sikkhaṃ paccakkhāya hīnāyāvattitvā evamāha ‘idāni kho tumhe āyasmanto attamanā hothā’ti. Ayaṃ aṭṭhamo purisadoso. Ime aṭṭha purisadosā’’ti (vibha. 957; a. ni. 8.14).

复次，比库们以过失责备比库者。被比库们以过失责备的比库如此说道：“汝等具寿，何以对我过于苛责？我现在检讨戒律，应当有所减少。”他检讨戒律而减戒，并且说：“如今汝等具寿应当自重。”这是第八种人之过失。这八种人之过失俱在此列。

Tattha purisadosāti purisānaṃ dosā, te pana purisasantānaṃ dūsentīti dosā. Na sarāmi na sarāmīti ‘‘mayā etassa kammassa kataṭṭhānaṃ nassarāmi na sallakkhemī’’ti evaṃ assatibhāvena nibbeṭheti moceti. Codakaṃyeva paṭippharatīti paṭiviruddho hutvā pharati, paṭiāṇibhāvena tiṭṭhati. Kiṃ nu kho tuyhanti tuyhaṃ bālassa abyattassa bhaṇitena nāma kiṃ, yo tvaṃ neva vatthuṃ, na āpattiṃ, na codanaṃ jānāsīti dīpeti. Tvampi nāma evaṃ kiñci ajānanto bhaṇitabbaṃ maññasīti ajjhottharati. Paccāropetīti ‘‘tvampi khosī’’tiādīni vadanto patiāropeti. Paṭikarohīti desanāgāminiṃ desehi, vuṭṭhānagāminito vuṭṭhāhi, tato suddhante patiṭṭhito aññaṃ codessasīti dīpeti. Aññenaññaṃ paṭicaratīti aññena kāraṇena, vacanena vā aññaṃ kāraṇaṃ, vacanaṃ vā paṭicchādeti. ‘‘Āpattiṃ āpannosī’’ti vutto ‘‘ko āpanno, kiṃ āpanno, kismiṃ āpanno, kathaṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathā’’ti bhaṇati. ‘‘Evarūpaṃ kiñci tayā diṭṭha’’nti vutte ‘‘na suṇāmī’’ti sotaṃ upaneti. Bahiddhā kathaṃ apanāmetīti ‘‘itthannāmaṃ āpattiṃ āpannosī’’ti puṭṭho ‘‘pāṭaliputtaṃ gatomhī’’ti vatvā puna ‘‘na tava pāṭaliputtagamanaṃ pucchāmā’’ti vutte tato rājagahaṃ gatomhīti. ‘‘Rājagahaṃ vā yāhi brāhmaṇagehaṃ vā, āpattiṃ āpannosī’’ti. ‘‘Tattha me sūkaramaṃsaṃ laddha’’ntiādīni vadanto kathaṃ bahiddhā vikkhipati. Kopanti kupitabhāvaṃ, dosanti duṭṭhabhāvaṃ. Ubhayampetaṃ kodhasseva nāmaṃ. Appaccayanti asantuṭṭhākāraṃ, domanassassetaṃ nāmaṃ. Pātukarotīti dasseti pakāseti. Bāhāvikkhepakaṃ bhaṇatīti bāhaṃ vikkhipitvā vikkhipitvā alajjivacanaṃ vadati. Anādiyitvāti cittīkārena aggahetvā avajānitvā, anādaro hutvāti attho. Vihesetīti viheṭheti bādhati. Atibāḷhanti atidaḷhaṃ atippamāṇaṃ. Mayi byāvaṭāti mayi byāpāraṃ āpannā. Hīnāyāvattitvāti hīnassa gihibhāvassa atthāya āvattitvā, gihī hutvāti attho. Attamanā hothāti tuṭṭhacittā hotha, ‘‘mayā labhitabbaṃ labhatha, mayā vasitabbaṭṭhāne vasatha, phāsuvihāro vo mayā kato’’ti adhippāyena vadati. Dussatīti duṭṭho hoti.

所谓人之过失，是指人众之过失，这些过失使众人间产生恶意。所谓“不屈服不参伏者”，是指‘我无意做此行为，不能容忍’，以此心态执著最终得以解脱。反对挑唆者，就是反抗挑唆者的行为，虽被拒拒绝，却因坚守而坚持。何谓谩骂者？即以无益之言辱骂无辜者，对方虽不犯戒、不犯过失，反而诘问责难。你无知而妄言，因而愈发狂妄。被指控时反唇相讥，言辞中含蓄指责对方。拒绝接受诤言，固守本心。若说“犯过失”时，追问“何人犯？何过犯？如何犯？”而他又说“不听此言”，对外则问何以称为犯过失，答曰“具某名之过失”，于是彼往王舍城。有人曰“往王舍城或婆罗门家，则犯过失”。有人议论“我得猪肉”等事，将外人传言纷纷散布，生起愤怒与怨恨。此二者皆为嗔怒之根本。不满与忧愁即为其原因。显露愤怒与怨恨。口出侮辱语言。以责备心无礼对待，表现为“不尊重”。破坏，即妨碍之意。过于苛刻，谓过分激烈。在我身上生嗔，即对我发生怨恨。减戒即为视家境低下而减少戒律。自喜意指心意欢喜，愿言“我当得者得之，住处安稳皆由我作主”。恶人谓心地恶劣。

Navahi āghātavatthūhīti sattesu uppattivaseneva kathitāni. Yathāha –

所谓九种伤害事，指七事之中出现的九种伤害事。如是说——

‘‘Navayimāni, bhikkhave, āghātavatthūni. Katamāni nava? ‘Anatthaṃ me acarī’ti āghātaṃ bandhati, ‘anatthaṃ me caratī’ti āghātaṃ bandhati, ‘anatthaṃ me carissatī’ti āghātaṃ bandhati, ‘piyassa me manāpassa anatthaṃ acari, anatthaṃ carati, anatthaṃ carissatī’ti āghātaṃ bandhati, ‘appiyassa me amanāpassa atthaṃ acari, atthaṃ carati, atthaṃ carissatī’ti āghātaṃ bandhati. Imāni kho, bhikkhave, nava āghātavatthūnī’’ti (a. ni. 9.29).

“九种伤害事如此，比库们，何为九？言：‘我不应作，无益害害’，则为伤害；‘我不应作，无益作作’，则为伤害；‘我将不作，无益将作’，则为伤害；又言‘勿以亲爱之心作无益之事’，‘作无益之事’，‘将作无益之事’，则为伤害；又言‘勿以不爱心作有益之事’，‘作有益之事’，‘将作有益之事’，则为伤害。此九种即名伤害事。”

Tattha āghātavatthūnīti āghātakāraṇāni. Āghātanti cettha kopo, soyeva uparūpari kopassa vatthuttā āghātavatthu. Āghātaṃ bandhatīti kopaṃ bandhati karoti uppādeti. ‘‘Atthaṃ me nācari, na carati, na carissati. Piyassa me manāpassa atthaṃ nācari, na carati, na carissati. Appiyassa me amanāpassa anatthaṃ nācari, na carati, na carissatī’’ti (mahāni. 85; vibha. 960; dha. sa. 1066) niddese vuttāni aparānipi nava āghātavatthūni imeheva navahi saṅgahitāni. Āghātitoti ghaṭṭito.

此所谓伤害事者即伤害之因。所谓伤害，即是愤恨，愤恨即上层愤怒根本之伤害因。言‘为害’即结缚愤怒，使其生起。言‘我不作此事，不作亦不将作。以亲爱心不作有益之事，不作亦不将作。以不爱心亦不作有益之事，不作亦不将作’。此义可参见大尼柯耶第八十五卷及毗婆沙文集第九百六十节，及韦萨莱耶释论第十六百六十六节。其余诸多注疏乃至此九种均属此九种伤害事之一。所谓‘伤害’即行为所生不善，意指心念之结缚。

Navavidhamānehīti katame navavidhamānā? Seyyassa seyyohamasmīti māno, seyyassa sadisohamasmīti māno, seyyassa hīnohamasmīti māno. Sadisassa seyyohamasmīti māno, sadisassa sadisohamasmīti māno, sadisassa hīnohamasmīti māno. Hīnassa seyyohamasmīti māno, hīnassa sadisohamasmīti māno, hīnassa hīnohamasmīti māno. Ime navavidhamānā (vibha. 962).

所谓九种我慢，究竟为何九种？乃是：第一，认为自己在贤者中最优胜的我慢；第二，认为自己于贤者中平等的我慢；第三，认为自己于贤者中最下的我慢。第四，认为自己在平等者中最优胜的我慢；第五，认为自己于平等者中平等的我慢；第六，认为自己于平等者中最下的我慢。第七，认为自己在最下者中最优胜的我慢；第八，认为自己于最下者中平等的我慢；第九，认为自己于最下者中最下的我慢。此即所谓九种我慢（详见注释962）。

Ettha pana seyyassa seyyohamasmīti māno rājūnañceva pabbajitānañca uppajjati. Rājā hi ‘‘raṭṭhena vā dhanena vā vāhanehi vā ko mayā sadiso atthī’’ti etaṃ mānaṃ karoti, pabbajitopi ‘‘sīladhutaṅgādīhi ko mayā sadiso atthī’’ti etaṃ mānaṃ karoti.

这里所说“认为自己在贤者中最优胜的我慢”，乃国王与出家人中皆有生起。国王心中自称“以国家、财富、座驾等而言，有谁与我等同呢？”此为我慢；出家人则自称“执持戒律及体相，有谁与我相等呢？”此亦为我慢。

Seyyassa sadisohamasmīti mānopi etesaṃyeva uppajjati. Rājā hi ‘‘raṭṭhena vā dhanena vā vāhanehi vā aññarājūhi saddhiṃ mayhaṃ kiṃ nānākaraṇa’’nti etaṃ mānaṃ karoti, pabbajitopi ‘‘sīladhutaṅgādīhi aññena bhikkhunā mayhaṃ kiṃ nānākaraṇa’’nti etaṃ mānaṃ karoti.

所谓“认为自己于贤者中平等的我慢”，对国王与出家人中同样生起。国王心意是“凭国家、财富、座驾，与其他国王合一，我有何差别？”出家人则称“执持戒律及体相，与他比库平等，我何差别？”此皆为此种我慢。

Seyyassa hīnohamasmīti mānopi etesaṃyeva uppajjati. Yassa hi rañño raṭṭhaṃ vā dhanaṃ vā vāhanādīni vā nātisampannāni honti, so ‘‘mayhaṃ rājāti vohārasukhamattakameva, kiṃ rājā nāma aha’’nti etaṃ mānaṃ karoti, pabbajitopi appalābhasakkāro ‘‘ahaṃ dhammakathiko bahussuto mahātheroti kathāmattameva, kiṃ dhammakathiko nāmāhaṃ, kiṃ bahussuto nāmāhaṃ, kiṃ mahāthero nāmāhaṃ, yassa me lābhasakkāro natthī’’ti etaṃ mānaṃ karoti.

所谓“认为自己于贤者中最下的我慢”，亦同样于国王与出家人中生起。若国王的国家、财富、座驾等不甚丰盛，则心称“我仅仅有国王的一点世俗安乐，何必言王？”出家人若所获称誉少，则以“我是讲法人、通达者、大长老，此仅口头称谓，若无称誉有什么意义？”生此我慢。

Sadisassaseyyohamasmīti mānādayo amaccādīnaṃ uppajjanti. Amacco vā hi raṭṭhiyo vā ‘‘bhogayānavāhanādīhi ko mayā sadiso añño rājapuriso atthī’’ti vā, ‘‘mayhaṃ aññehi saddhiṃ kiṃ nānākaraṇa’’nti vā, ‘‘amaccoti nāmameva mayhaṃ, ghāsacchādanamattampi me natthi, kiṃ amacco nāmāha’’nti vā etaṃ mānaṃ karoti.

所谓“认为自己在平等者中最优胜的我慢”，例如乡邑首领等产生。乡邑首领心意是“以富饶的财物、乘具等，有谁与我等同？其他乡邑人，我与之合一我有何差别？”“我即为乡邑首领，草屋遮蔽都无，我何以乡邑首领名？”此为我慢。

Hīnassaseyyohamasmīti mānādayo dāsādīnaṃ uppajjanti. Dāso hi ‘‘mātito vā pitito vā ko mayā sadiso añño dāso nāma atthi, aññe jīvituṃ asakkontā kucchihetu dāsā nāma jātā, ahaṃ pana paveṇiāgatattā seyyo’’ti vā, ‘‘paveṇiāgatabhāvena ubhatosuddhikadāsattena asukadāsena nāma saddhiṃ mayhaṃ kiṃ nānākaraṇa’’nti vā, ‘‘kucchivasenāhaṃ dāsabyaṃ upagato, mātāpitukoṭiyā pana me dāsaṭṭhānaṃ natthi, kiṃ dāso nāma aha’’nti vā etaṃ mānaṃ karoti. Yathā ca dāso, evaṃ pukkusacaṇḍālādayopi etaṃ mānaṃ karontiyeva. Ettha ca seyyassa seyyohamasmīti uppannamānova yāthāvamāno, itare dve ayāthāvamānā. Tathā sadisassa sadisohamasmīti hīnassa hīnohamasmīti uppannamānova yāthāvamāno, itare dve ayāthāvamānā. Tattha yāthāvamānā arahattamaggavajjhā, ayāthāvamānā sotāpattimaggavajjhāti.

所谓“认为自己在最下者中最优胜的我慢”，例如奴隶等人产生。奴隶心称“有母亲父亲的奴隶，谁可与我等同？其他无力生活者，因因缘故生为奴隶，我凭出家身份更胜。”“我与自净与他净的奴隶关系与否，有何差别？”“我被鞭打，虽罹苦难，惟母父之家无奴隶，我凭何称奴隶？”如奴隶者，犹如仆役、贱民等亦同生此我慢。此中自认为在贤者中最优胜的我慢者是真我慢，其他二者为非真我慢。平等者中平等的我慢，以及最下者中最下的我慢为真断灭阿拉汉道；其他两者为未断灭的初果声闻道。

Taṇhāmūlakā vuttāyeva. Rajjatīti na kevalaṃ rāgeneva rajjati, atha kho taṇhāmūlakānaṃ pariyesanādīnampi sambhavato taṇhāmūlakehi sabbehi akusaladhammehi rajjati, yujjati bajjhatīti adhippāyo.

欲根本是如此说的。所谓贪欲不仅仅凭借爱欲而生，因诸欲根本的考察等缘故，诸贪欲根本亦随诸不善法而起、结缔、熏染、增盛，这便是依止说。

Dasahikilesavatthūhīti katamāni dasa kilesavatthūni? Lobho, doso, moho, māno, diṭṭhi, vicikicchā, thinaṃ, uddhaccaṃ, ahirikaṃ, anottappanti imāni dasa kilesavatthūni (vibha. 966).

所谓十贼结缘，是哪些十贼？贪、瞋、痴、慢、见、疑、惛沉、掉举、无耻、不怕罪，这些就是十贼结缘。

Tattha kilesā eva kilesavatthūni, vasanti vā ettha akhīṇāsavā sattā lobhādīsu patiṭṭhitattāti vatthūni, kilesā ca te tappatiṭṭhānaṃ sattānaṃ vatthūni cāti kilesavatthūni. Yasmā cettha anantarapaccayādibhāvena uppajjamānāpi kilesā vasanti eva nāma, tasmā kilesānaṃ vatthūnītipi kilesavatthūni. Lubbhanti tena, sayaṃ vā lubbhati, lubbhanamattameva vā tanti lobho. Dussanti tena, sayaṃ vā dussati, dussanamattameva vā tanti doso. Muyhanti tena, sayaṃ vā muyhati, muyhanamattameva vā tanti moho. Maññatīti māno. Diṭṭhiādayo vuttatthāva . Na hirīyatīti ahiriko, tassa bhāvo ahirikaṃ. Na ottappatīti anottappī, tassa bhāvo anottappaṃ. Tesu ahirikaṃ kāyaduccaritādīhi ajigucchanalakkhaṇaṃ, anottappaṃ teheva asārajjanalakkhaṇaṃ, kilissatīti upatāpīyati vibādhīyati.

此中所说之贼，即是贼结缘。或有众生无漏已尽，或有众生赖贪等起，其为诸有分，皆为贼结缘。因无间缘生，贼结缘存住，故亦称为贼结缘。『贪』谓为渴爱，对贪则起贪；『瞋』谓为憎恶，对瞋则起憎；『痴』谓为迷惑，对痴则起迷；『慢』谓为我慢；『见』等为对见等所说。如『无耻』者，谓其心无羞耻，此心称无耻；『不怕罪』者，心无惭愧，此心称不怕罪。无耻者，以身体恶行等不洁净故，称无羞耻；不怕罪者，以于非礼不虑敬惧，故称不怕罪。其等使人苦恼，搅乱扰乱。

Dasahi āghātavatthūhīti pubbe vuttehi navahi ca ‘‘aṭṭhāne vā panāghāto jāyatī’’ti (dha. sa. 1066) vuttena cāti dasahi. Anatthaṃ me acarītiādīnipi hi avikappetvā khāṇukaṇṭakādimhipi aṭṭhāne āghāto uppajjati.

所谓十损害，是前所说之九加上“八处或损害生起”，合为十。损害者，如粗野荆棘等处亦生损害。

Dasahi akusalakammapathehīti katame dasa akusalakammapathā (dī. ni. 3.360)? Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi. Ime dasa akusalakammapathā. Tattha akusalakammāni ca tāni pathā ca duggatiyāti akusalakammapathā. Samannāgatoti samaṅgībhūto.

所谓十不善业道，即哪十种？杀生、不取非法之物、邪欲行、妄语、两舌、粗恶语、杂秽语、嫉妒、嗔恨、邪见。这十不善业道，即为不善道。此中不善业及其业道，皆为通往恶趣之不善业道。通达者谓其成全。

Dasahi saññojanehīti katamāni dasa saṃyojanāni (dha. sa. 1118)? Kāmarāgasaṃyojanaṃ, paṭighasaṃyojanaṃ, mānasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, sīlabbataparāmāsasaṃyojanaṃ, bhavarāgasaṃyojanaṃ, issāsaṃyojanaṃ, macchariyasaṃyojanaṃ, avijjāsaṃyojanaṃ, imāni dasa saṃyojanāni. Micchattā vuttāyeva.

所谓十缚，即哪十种缚？欲爱缚、恼恨缚、慢缚、见缚、疑缚、戒禁取缚、欲界贪缚、嫉妒缚、贪婬缚、无明缚。皆谓为邪见而说。

Dasavatthukāya micchādiṭṭhiyāti katamā dasavatthukā micchādiṭṭhi (vibha. 971)? Natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Ayaṃ dasavatthukā micchādiṭṭhi.

所谓十缘见的邪见是什么样的十缘见？其内容为：不存在所给予的东西，也不存在所愿求的，不存在已发生的，不存在善恶业所生的果报情况，不存在此世界，也不存在彼世间，不存在父母，也不存在众生的再生，不存在世上比库沙门同心正行者，那些能够亲证了此世与彼世的真实者。此即为所谓十缘见的邪见。

Tattha dasavatthukāti dasa vatthūni etissāti dasavatthukā. Natthi dinnanti dinnaṃ nāma atthi, sakkā kassaci kiñci dātunti jānāti. Dinnassa pana phalaṃ vipāko natthīti gaṇhāti. Natthi yiṭṭhanti yiṭṭhaṃ vuccati mahāyāgo, taṃ yajituṃ sakkāti jānāti. Yiṭṭhassa pana phalaṃ vipāko natthīti gaṇhāti. Hutanti āhunapāhunamaṅgalakiriyā, taṃ kātuṃ sakkāti jānāti. Tassa pana phalaṃ vipāko natthīti gaṇhāti. Sukatadukkaṭānanti ettha dasa kusalakammapathā sukatakammāni nāma, dasa akusalakammapathā dukkaṭakammāni nāma. Tesaṃ atthibhāvaṃ jānāti. Phalaṃ vipāko pana natthīti gaṇhāti. Natthi ayaṃ lokoti paraloke ṭhito imaṃ lokaṃ natthīti gaṇhāti. Natthi paro lokoti idhaloke ṭhito paralokaṃ natthīti gaṇhāti. Natthi mātā natthi pitāti mātāpitūnaṃ atthibhāvaṃ jānāti. Tesu katappaccayena koci phalaṃ vipāko natthīti gaṇhāti. Natthi sattā opapātikāti cavanakaupapajjanakasattā natthīti gaṇhāti. Sammaggatā sammāpaṭipannāti anulomapaṭipadaṃ paṭipannā dhammikasamaṇabrāhmaṇā lokasmiṃ natthīti gaṇhāti. Ye imañca lokaṃ…pe… pavedentīti imañca parañca lokaṃ attanāva abhivisiṭṭhena ñāṇena ñatvā pavedanasamattho sabbaññū buddho natthīti gaṇhāti.

其中十缘见的所谓“十缘”指的是这十种缘由。所谓无所给予，即不承认有所给予，知晓有人可以给予。所谓所给予的果报不存在，即认定没有果报产生。所谓无所喜求，即所谓的大布施，即能够布施，知晓布施之事。所喜求的果报不存在，则认为无果报。所谓未到期的祝福、吉祥仪式，即能施行，知晓仪式，其果报不存在则认定无果报。所谓善恶业道，就是十种善行法称为善业，十种恶业法称为恶业；了知其意义。其果报不存在即认为无果报。所谓无此世界，即认为此世界不存在；无彼世界，即认为他方世界不存在。所谓无父母，即明了父母的意义，且认为按因缘不应该有其果报。所谓无众生再生，即认为生死流转的众生不存在。所谓比库沙门同心正行，即明了和法相合的比库沙门不存于世间。所谓“了解此界彼界，并通过自身卓越智慧得以证悟并演说的，乃一切知者世尊”，此观点即认定其不存在。

Antaggāhikāya diṭṭhiyāti ‘‘sassato loko’’tiādikaṃ ekekaṃ antaṃ bhāgaṃ gaṇhātīti antaggāhikā. Atha vā antassa gāho antaggāho, antaggāho assā atthīti antaggāhikā. Tāya antaggāhikāya. Sā pana vuttāyeva.

所谓终极所在的见解，即认为“恒常世界”等等，每一都被视为一个终点部分，称为终极所在的见解。或者称为“内在之钩”，即终极连接，终极连结称为终极所在的见解。依此即此终极所在的见解。关于此见解以上已做说明。

Aṭṭhasatataṇhāpapañcasatehīti aṭṭhuttaraṃ sataṃ aṭṭhasataṃ. Saṃsāre papañceti ciraṃ vasāpetīti papañco, taṇhā eva papañco taṇhāpapañco, ārammaṇabhedena punappunaṃ uppattivasena ca taṇhānaṃ bahukattā bahuvacanaṃ katvā taṇhāpapañcānaṃ sataṃ taṇhāpapañcasataṃ. Tena ‘‘taṇhāpapañcasatenā’’ti vattabbe vacanavipallāsavasena ‘‘taṇhāpapañcasatehī’’ti bahuvacananiddeso kato. Aṭṭhasatanti saṅkhātena taṇhāpapañcasatenāti attho daṭṭhabbo. Aṭṭha abbohārikāni katvā satameva gahitanti veditabbaṃ. Khuddakavatthuvibhaṅge pana taṇhāvicaritānīti āgataṃ. Yathāha –

所谓八百二十五，即数目八百再加二十五。轮回中无明的烦恼，即长期居住于生死之中称为烦恼，烦恼即是渴爱之烦恼。根据根本区别为对象反复产生，因此烦恼的种类多且名称众多，八百二十五种渴爱烦恼。原文中称为“渴爱烦恼八百二十五”，有误用复数形式为“渴爱烦恼八百二十几个”。八百是数目，表明数目为八百二十五，应将“八”作基数，剩余的数目扣除后加五即为二十五。关于小部分类的不同烦恼名为“渴爱思维”等。如经中所说 ——

‘‘Aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya, tadekajjhaṃ abhisaññuhitvā abhisaṅkhipitvā chattiṃsa taṇhāvicaritāni honti. Iti atītāni chattiṃsa taṇhāvicaritāni, anāgatāni chattiṃsa taṇhāvicaritāni, paccuppannāni chattiṃsa taṇhāvicaritāni tadekajjhaṃ abhisaññuhitvā abhisaṅkhipitvā aṭṭhataṇhāvicaritasataṃ hotī’’ti (vibha. 842).

“有十八种渴爱思维，分别对内境起执著，对外境生执着，总计六十三种渴爱思维。以前世六十三，未来世六十三，现世六十三，总计一百八十八种渴爱思维。”（注疏842）

Taṇhāpapañcāyeva panettha taṇhāvicaritānīti vuttā. Taṇhāsamudācārā taṇhāpavattiyoti attho. Ajjhattikassa upādāyāti ajjhattikaṃ khandhapañcakaṃ upādāya. Idañhi upayogatthe sāmivacanaṃ. Vitthāro panassa tassa niddese (vibha. 973) vuttanayeneva veditabbo. Ayaṃ pana aparo nayo – rūpārammaṇāyeva kāmataṇhā, bhavataṇhā, vibhavataṇhāti tisso taṇhā honti, tathā saddādiārammaṇāti chasu ārammaṇesu aṭṭhārasa taṇhā honti, ajjhattārammaṇā aṭṭhārasa, bahiddhārammaṇā aṭṭhārasāti chattiṃsa honti. Tā eva atītārammaṇā chattiṃsa, anāgatārammaṇā chattiṃsa, paccuppannārammaṇā chattiṃsāti aṭṭhataṇhāvicaritasataṃ hoti. Papañcitoti ārammaṇe, saṃsāre vā papañcito ciravāsito.

此处提及的渴爱烦恼，即指渴爱的行为。渴爱的生起为推动渴爱的行为。所谓对内执著，即对五蕴执着。此为总称。详细解释见注疏973。另一方法是解释为：以色根为缘起，产生三种渴爱，即欲爱、存爱、离爱；以声等六种根为缘起，有十八种渴爱；以内境生起十八种渴爱，以外境还有十八种，总共三十三种渴爱。如此以前的、生于未来的、目前的渴爱思维亦各六十三，共计一百八十八渴爱思维。所谓生起即在对象、轮回中生起繁多且长久存在的烦恼。

Dvāsaṭṭhiyā diṭṭhigatehīti ‘‘katamāni dvāsaṭṭhi diṭṭhigatāni brahmajāle veyyākaraṇe vuttāni bhagavatā? Cattāro sassatavādā, cattāro ekaccasassatavādā, cattāro antānantikā , cattāro amarāvikkhepikā, dve adhiccasamuppannikā, soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā, satta ucchedavādā, pañca diṭṭhadhammanibbānavādāti imāni dvāsaṭṭhi diṭṭhigatāni brahmajāle veyyākaraṇe vuttāni bhagavatā’’ti (vibha. 977). Vitthāro panettha brahmajālasutte vuttanayeneva veditabbo.

六十二种见解者，为何称之为六十二种见解？乃因世尊说于《婆罗门网经》中解释，为四种断常论者、四种断一常论者、四种斩断终尽论者、四种不死不坏论者、两种超越诸世出生论者、十六种识见论者、八种无识论者、八种非无识非无识论者、七种断灭论者、五种据见法涅槃论者。是为六十二见解，于婆罗门网经中所说解释者。此处之释义，应依婆罗门网经所说内容而知。

Ahañcamhi tiṇṇoti ahañca caturoghaṃ, saṃsārasamuddaṃ vā tiṇṇo amhi bhavāmi. Muttoti rāgādibandhanehi mutto. Dantoti nibbisevano nipparipphando. Santoti sītībhūto. Assatthoti nibbānadassane laddhassāso. Parinibbutoti kilesaparinibbānena parinibbuto. Pahomīti samatthomhi. Khoiti ekaṃsatthe nipāto. Pare ca parinibbāpetunti ettha pare ca-saddo ‘‘pare ca tāretu’’ntiādīhipi yojetabboti.

『我已超越』，指我已渡过贪爱所生的种种病苦及轮回之海，已得自由。『解脱』，谓已断绝贪嗔等束缚。『伏住』，指已止息烦恼盛起，达至安稳。『寂静』，谓离诸习染而清凉。『非虚』，指已见涅槃真实。『尽灭』，以烦恼尽灭而达完全寂灭。『善调』，谓已调伏身心。『寂灭』，指身心安住寂灭境界。『彼处』，谓涅槃。上述皆指一时之终止。『彼处』还有使他也得涅槃之义，故以『他度彼处』等言表达，当依合适上下文联结说明。

Mahākaruṇāñāṇaniddesavaṇṇanā niṭṭhitā. · 大悲智阐释的注释完毕。

72-73. Sabbaññutaññāṇaniddesavaṇṇanā

七十二至七十三。全智知识说明解说。

§119

119. Sabbaññutaññāṇaniddese katamaṃ tathāgatassa sabbaññutaññāṇanti pucchitvā tena samagatikattā teneva saha anāvaraṇañāṇaṃ niddiṭṭhaṃ. Na hi anāvaraṇañāṇaṃ dhammato visuṃ atthi, ekameva hetaṃ ñāṇaṃ ākārabhedato dvedhā vuccati saddhindriyasaddhābalādīni viya. Sabbaññutaññāṇameva hi natthi etassa āvaraṇanti, kenaci dhammena, puggalena vā āvaraṇaṃ kātuṃ asakkuṇeyyatāya anāvaraṇanti vuccati āvajjanapaṭibaddhattā sabbadhammānaṃ. Aññe pana āvajjitvāpi na jānanti. Keci panāhu ‘‘manoviññāṇaṃ viya sabbārammaṇikattā sabbaññutaññāṇaṃ . Taṃyeva ñāṇaṃ indavajiraṃ viya visayesu appaṭihatattā anāvaraṇañāṇaṃ. Anupubbasabbaññutāpaṭikkhepo sabbaññutaññāṇaṃ, sakiṃsabbaññutāpaṭikkhepo anāvaraṇañāṇaṃ, bhagavā sabbaññutaññāṇapaṭilābhenapi sabbaññūti vuccati, na ca anupubbasabbaññū. Anāvaraṇañāṇapaṭilābhenapi sabbaññūti vuccati, na ca sakiṃsabbaññū’’ti.

一百一十九、关于全智知识的说明，问及什么是如来的全智知识，世尊以三明彻破之真人无所隐蔽为答。如无所隐蔽的智，即无任何法清净之处，一因缘之认识却因形式不同而分为二，如文字、根、信力等。所谓全智知识，即不存在遮蔽。遮蔽就是因某种法、某个人而不能作遮蔽，即为不能遮蔽诸法之准则。有人则误解，谓心识为识遍所有法即是全智知识。此仅是该种知识坚固不动，属于无所隐蔽智范畴。若为逐渐扫除遮蔽等，则是全智知识；若为坚固不动识，则为无所隐蔽知识。世尊达成无所隐蔽知识之时，被称为全知，而不是指无所遮蔽知识获得时称为全知。

Sabbaṃ saṅkhatamasaṅkhataṃ anavasesaṃ jānātīti ettha sabbanti jātivasena sabbadhammānaṃ nissesapariyādānaṃ. Anavasesanti ekekasseva dhammassa sabbākāravasena nissesapariyādānaṃ. Saṅkhatamasaṅkhatanti dvidhā pabhedadassanaṃ. Saṅkhatañhi eko pabhedo, asaṅkhataṃ eko pabhedo. Paccayehi saṅgamma katanti saṅkhataṃ. Khandhapañcakaṃ. Tathā na saṅkhatanti asaṅkhataṃ. Nibbānaṃ. Saṅkhataṃ aniccadukkhānattādīhi ākārehi anavasesaṃ jānāti, asaṅkhataṃ suññatānimittaappaṇihitādīhi ākārehi anavasesaṃ jānāti. Natthi etassa saṅkhatassa asaṅkhatassa ca avasesoti anavasesaṃ. Saṅkhataṃ asaṅkhatañca. Anekabhedāpi paññatti paccayehi akatattā asaṅkhatapakkhaṃ bhajati. Sabbaññutaññāṇañhi sabbāpi paññattiyo anekabhedato jānāti. Atha vā sabbanti sabbadhammaggahaṇaṃ. Anavasesanti nippadesaggahaṇaṃ. Tattha āvaraṇaṃ natthīti tattha tasmiṃ anavasese saṅkhatāsaṅkhate nissaṅgattā sabbaññutaññāṇassa āvaraṇaṃ natthīti tadeva sabbaññutaññāṇaṃ anāvaraṇañāṇaṃ nāmāti attho.

诸法一切有为无有余缺地皆能知晓，此所谓诸法无遗漏的全智知识。无遗漏者，谓个别法具全形态无余缺。因缘聚合称为有为，故谓有为。五蕴称为有为。非聚合者谓无为，即涅槃。因各种形态如无常、苦、无我等相而知有为；以诸相如空、缘起相等而知无为。无复有此有为与无为之分别，称无遗漏。各种分别对概念起作用中，无为一面划分属无为。全知知识即遍知所蕴含之多种概念。或称诸为一切法总摄，谓无遗漏；而无遗漏谓无残缺无间断。无遗漏与全知相对，故称无遗漏为无遗漏知识。

§120

120. Idāni anekavisayabhedato dassetuṃ atītantiādimāha. Tattha atītaṃ anāgataṃ paccuppannanti kālabhedato dassitaṃ, cakkhu ceva rūpā cātiādi vatthārammaṇabhedato. Evaṃ taṃ sabbanti tesaṃ cakkhurūpānaṃ anavasesapariyādānaṃ. Evaṃ sesesu. Yāvatāti anavasesapariyādānaṃ. Aniccaṭṭhantiādi sāmaññalakkhaṇabhedato dassitaṃ. Aniccaṭṭhanti ca aniccākāraṃ. Paccattatthe vā upayogavacanaṃ. Esa nayo edisesu. Rūpassātiādi khandhabhedato dassitaṃ. Cakkhussa…pe… jarāmaraṇassāti heṭṭhā vuttapeyyālanayena yojetabbaṃ. Abhiññāyātiādīsu heṭṭhā vuttañāṇāneva. Abhiññaṭṭhanti abhijānanasabhāvaṃ. Esa nayo edisesu. Khandhānaṃ khandhaṭṭhantiādi heṭṭhā vuttanayeneva veditabbaṃ. Kusale dhammetiādi kusalattikavasena bhedo. Kāmāvacare dhammetiādi catubhūmakavasena. Ubhayatthāpi ‘‘sabbe jānātī’’ti bahuvacanapāṭho sundaro. Ekavacanasote patitattā pana potthakesu ekavacanena likhitaṃ. Dukkhassātiādi cuddasannaṃ buddhañāṇānaṃ visayabhedo. Indriyaparopariyatte ñāṇantiādīni cattāri ñāṇāni vatvā sabbaññutaññāṇaṃ kasmā na vuttanti ce? Vuccamānassa sabbaññutaññāṇattā. Visayabhedato hi sabbaññutaññāṇe vuccamāne taṃ ñāṇaṃ na vattabbaṃ hoti, sabbaññutaññāṇaṃ pana sabbaññutaññāṇassa visayo hotiyeva.

一百二十、现今因诸多对象之分而说『过去』『未来』『现在』等。谓依时分为过去、未来及现在。又依眼与色等感官对象之别。诸法称为法，即诸感官所缘之境。谓此『诸法』即诸眼所缘色等之全面无遗漏之表明。诸余诸法亦复如是，谓诸法之全面无遗漏之义。『无常诸相』等为共同般若之分。无常相即无常之形态。亦可称为现时用语。此名是针对此处诸名义之所拟。色法等谓五蕴即色蕴之别。眼所缘及诸色等。如老死等乃下说之警示义。所谓神足通等言，则为下文所引知识。谓已得悟知之性。此名为准则，起见于此处。谓五蕴中有各自住处名义为五蕴住处等。善法等谓诸善法之细分，乐欲法等为四类别之分。合起来读谓『皆悉知』，非常美妙。虽然文中为复数记，但书册中以单数书之。『苦等』谓佛所证诸知范畴之异。诸根转他等识之知识及诸种知识说为四种知识等。为何不称为全知？是因所谓全知，视不同对象而取名故。因不同对象故不得将此识名称全知，而全知实为全智知识之总称。

Puna kāḷakārāmasuttantādīsu (a. ni. 4.24) vuttanayena sabbaññutaññāṇabhūmiṃ dassento yāvatā sadevakassa lokassātiādimāha. Tattha saha devehi sadevakassa. Saha mārena samārakassa. Saha brahmunā sabrahmakassa lokassa. Saha samaṇabrāhmaṇehi sassamaṇabrāhmaṇiyā. Saha devamanussehi sadevamanussāya pajāya. Pajātattā pajāti sattalokassa pariyāyavacanametaṃ. Tattha sadevakavacanena pañcakāmāvacaradevaggahaṇaṃ, samārakavacanena chaṭṭhakāmāvacaradevaggahaṇaṃ, sabrahmakavacanena brahmakāyikādibrahmaggahaṇaṃ, sassamaṇabrāhmaṇivacanena sāsanassa paccatthikapaccāmittasamaṇabrāhmaṇaggahaṇaṃ samitapāpabāhitapāpasamaṇabrāhmaṇaggahaṇañca, pajāvacanena sattalokaggahaṇaṃ, sadevamanussavacanena sammutidevasesamanussaggahaṇaṃ veditabbaṃ. Evamettha tīhi padehi okāsaloko, dvīhi pajāvasena sattaloko gahitoti veditabbo.

复次，于《黑园经》等中所说者，显示具足无限智慧的境地，一直说至『世间诸众生及诸天』等。其间有随从诸天的众天，有随从恶魔魔王者，有随从梵天诸梵天者，有随从沙门婆罗门和同修沙门婆罗门者，有随从天人及众生的世人。所谓『出生』即指众生，言谓轮回诸界。此中依照世天之言包括五欲天及无色界，无畏魔王之言包括六欲天及无色界，梵天之言包括梵身等梵界，沙门婆罗门之言则包括教法之目的、共同友伴的沙门婆罗门境界及避免恶业的沙门婆罗门境界，世人之言则包括三界轮回，天人与人类之言则包括约定之天与人界。如此三种不同的层次中，世天以二种三界，世人则以七界被摄持，此应知。

Aparo nayo – sadevakaggahaṇena arūpāvacaraloko gahito, samārakaggahaṇena chakāmāvacaradevaloko, sabrahmakaggahaṇena rūpāvacarabrahmaloko, sassamaṇabrāhmaṇādiggahaṇena catuparisavasena, sammutidevehi vā saha manussaloko, avasesasattaloko vā.

第二途径乃以世天法摄持无色界，自在魔王法摄持欲界天，自在梵天法摄持色界梵天，沙门婆罗门等法及四众摄持，或与约定的诸天或人界，是谓最终七界。

Apicettha sadevakavacanena ukkaṭṭhaparicchedato sabbassapi lokassa diṭṭhādijānanabhāvaṃ sādheti. Tato yesaṃ siyā ‘‘māro mahānubhāvo chakāmāvacarissaro vasavattī, kiṃ tassāpi diṭṭhādiṃ jānātī’’ti, tesaṃ vimatiṃ vidhamanto ‘‘samārakassā’’ti āha. Yesaṃ pana siyā ‘‘brahmā mahānubhāvo ekaṅguliyā ekasmiṃ cakkavāḷasahasse ālokaṃ pharati, dvīhi…pe… dasahi aṅgulīhi dasasu cakkavāḷasahassesu ālokaṃ pharati, anuttarañca jhānasamāpattisukhaṃ paṭisaṃvedeti, kiṃ tassāpi diṭṭhādiṃ jānātī’’ti, tesaṃ vimatiṃ vidhamanto ‘‘sabrahmakassā’’ti āha. Tato yesaṃ siyā ‘‘puthū samaṇabrāhmaṇā sāsanassa paccatthikā, kiṃ tesampi diṭṭhādiṃ jānātī’’ti, tesaṃ vimatiṃ vidhamanto ‘‘sassamaṇabrāhmaṇiyā pajāyā’’ti āha. Evaṃ ukkaṭṭhānaṃ diṭṭhādijānanabhāvaṃ pakāsetvā atha sammutideve avasesamanusse ca upādāya ukkaṭṭhaparicchedavasena sesasattalokassa diṭṭhādijānanabhāvaṃ pakāseti. Ayamettha anusandhikkamo. Porāṇā panāhu – sadevakassāti devatāhi saddhiṃ avasesalokassa . Samārakassāti mārena saddhiṃ avasesalokassa. Sabrahmakassāti brahmehi saddhiṃ avasesalokassa. Evaṃ sabbepi tibhavūpage satte tīhākārehi tīsu padesu pakkhipitvā puna dvīhākārehi pariyādātuṃ sassamaṇabrāhmaṇiyā pajāya sadevamanussāyāti vuttaṃ. Evaṃ pañcahi padehi tena tena ākārena tedhātukameva pariyādinnaṃ hotīti.

此处以世天之言揭示高明之见，为一切世间诸界中，世天界中具见知之境。因若有人曰：「魔王为大权势者，主宰欲界诸天王，彼岂知见等事乎？」对此反驳曰：「彼乃魔王。」又有人称：「梵天为大权势者，能以一指照耀一千须弥世界，二指……十指照耀十须弥界，且得最高禅定之乐，彼岂知见等事乎？」反驳曰：「彼乃自在梵天。」再有人曰：「世间诸沙门婆罗门为教法目的，彼等岂知见等事乎？」答曰：「乃共同诸沙门婆罗门及众生。」如此揭示高明见知境界，乃是由上诸天及最终人界借此所显此见知。此为探究之义。古人云：世天即与诸天同处的终极界，魔王即与魔共处的终极界，梵天即与诸梵同处的终极界。如此三界众生分三类居于三处，随后以二大界由共同沙门婆罗门众生及天人世间所包围。如是五处，各以相应空间完全环绕。

Diṭṭhanti rūpāyatanaṃ. Sutanti saddāyatanaṃ. Mutanti patvā gahetabbato gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ. Viññātanti sukhadukkhādidhammārammaṇaṃ. Pattanti pariyesitvā vā apariyesitvā vā pattaṃ. Pariyesitanti pattaṃ vā appattaṃ vā pariyesitaṃ. Anuvicaritaṃ manasāti cittena anusañcaritaṃ. Sabbaṃ jānātīti iminā etaṃ dasseti – yaṃ aparimānāsu lokadhātūsu imassa sadevakassa lokassa ‘‘nīlaṃ pīta’’ntiādi (dha. sa. 619) rūpārammaṇaṃ cakkhudvāre āpāthaṃ āgacchati, ayaṃ satto imasmiṃ khaṇe imaṃ nāma rūpārammaṇaṃ disvā sumano vā dummano vā majjhatto vā jātoti taṃ sabbaṃ tathāgatassa sabbaññutaññāṇaṃ jānāti. Tathā yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa ‘‘bherisaddo, mudiṅgasaddo’’tiādi saddārammaṇaṃ sotadvāre āpāthaṃ āgacchati, ‘‘mūlagandho tacagandho’’tiādi (dha. sa. 624-627) gandhārammaṇaṃ ghānadvāre āpāthaṃ āgacchati, ‘‘mūlaraso, khandharaso’’tiādi (dha. sa. 628-631) rasārammaṇaṃ jivhādvāre āpāthaṃ āgacchati, ‘‘kakkhaḷaṃ, muduka’’ntiādi (dha. sa. 647-650) pathavīdhātutejodhātuvāyodhātubhedaṃ phoṭṭhabbārammaṇaṃ kāyadvāre āpāthaṃ āgacchati, ayaṃ satto imasmiṃ khaṇe imaṃ nāma phoṭṭhabbārammaṇaṃ phusitvā sumano vā dummano vā majjhatto vā jātoti taṃ sabbaṃ tathāgatassa sabbaññutaññāṇaṃ jānāti. Tathā yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa sukhadukkhādibhedaṃ dhammārammaṇaṃ manodvāre āpāthaṃ āgacchati, ayaṃ satto imasmiṃ khaṇe imaṃ nāma dhammārammaṇaṃ vijānitvā sumano vā dummano vā majjhatto vā jātoti taṃ sabbaṃ tathāgatassa sabbaññutaññāṇaṃ jānāti. Imassa pana mahājanassa pariyesitvā appattampi atthi, pariyesitvā pattampi atthi. Apariyesitvā appattampi atthi, apariyesitvā pattampi atthi. Sabbaṃ tathāgatassa sabbaññutaññāṇena appattaṃ nāma natthīti.

所谓见者，即色界处。闻者，即声界处。嗅者，取者应而当摄的香界、味界、触界。知者，谓诸苦乐等法的境界。得者，指或已得或未得，得或不得之状态。处者，即得或不得所在之境。思维者，即由心所缘，心所转动。此皆谓知。由此说明：无量世界诸界中，世天界眼门入色相，若见群中青黄之类色相现前，是生于此时；此即世尊完全全知之所识。又如无量世界诸界中，世天界耳门入声相，如吼声、鼓声等现前；鼻门入香相；舌门入味相；身门入触相，如坚硬、柔软等；心门入苦乐等心相，如此此际当现，是生于此时。此皆世尊完全全知所识。于广大众生中，得与不得各有，或依寻求而得，也或未依寻求而得，或依寻求而不得，或不依寻求而不得。此皆世尊完全全知所不遗失不缺少。

§121

121. Puna aparena pariyāyena sabbaññutaññāṇabhāvasādhanatthaṃ na tassāti gāthamāha. Tattha na tassa addiṭṭhamidhatthi kiñcīti tassa tathāgatassa idha imasmiṃ tedhātuke loke, imasmiṃ paccuppannakāle vā paññācakkhunā addiṭṭhaṃ nāma kiñci appamattakampi na atthi na saṃvijjati. Atthīti idaṃ vattamānakālikaṃ ākhyātapadaṃ. Iminā paccuppannakālikassa sabbadhammassa ñātabhāvaṃ dasseti. Gāthābandhasukhatthaṃ panettha da-kāro saṃyutto. Atho aviññātanti ettha athoiti vacanopādāne nipāto. Aviññātanti atītakālikaṃ aviññātaṃ nāma kiñci dhammajātaṃ. Nāhosīti pāṭhaseso. Abyayabhūtassa atthisaddassa gahaṇe pāṭhasesaṃ vināpi yujjatiyeva. Iminā atītakālikassa sabbadhammassa ñātabhāvaṃ dasseti . Ajānitabbanti anāgatakālikaṃ ajānitabbaṃ nāma dhammajātaṃ na bhavissati, natthi vā. Iminā anāgatakālikassa sabbadhammassa ñātabhāvaṃ dasseti. Jānanakiriyāvisesanamattameva vā ettha a-kāro. Sabbaṃ abhiññāsi yadatthi neyyanti ettha yaṃ tekālikaṃ vā kālavimuttaṃ vā neyyaṃ jānitabbaṃ kiñci dhammajātaṃ atthi, taṃ sabbaṃ tathāgato abhiññāsi adhikena sabbaññutaññāṇena jāni paṭivijjhi. Ettha atthisaddena tekālikassa kālavimuttassa ca gahaṇā atthi-saddo abyayabhūtoyeva daṭṭhabbo. Tathāgato tena samantacakkhūti kālavasena okāsavasena ca nippadesattā samantā sabbato pavattaṃ ñāṇacakkhu assāti samantacakkhu. Tena yathāvuttena kāraṇena tathāgato samantacakkhu, sabbaññūti vuttaṃ hoti. Imissā gāthāya puggalādhiṭṭhānāya desanāya sabbaññutaññāṇaṃ sādhitaṃ.

再以另一种说法，为得成完全全知之理而论，谓无此则无彼。谓世尊于此世间现时，以五慧眼所见，任何微细之事，皆无缺少无不现前。此则现时断定之语。由此述现时之彻知。此偈略明。偈中以『下』示未知之意。以文句之结构，『下』作依凭。『未知』谓过去世间所生法已不复存。『无有』语与此连结无碍。由此示过去一切法之了知。『不可知』谓未来法未曾生故不可知。由此示未来一切法之了知。又『无有』字为表明知作用，此处以否定为言说。所谓三时总知或时解脱，总知或应弃之法，有法生存，无一非知者，悉由世尊凭其超胜全知，皆悉了知。此以不变无限为本体。世尊因遍视诸根，断除烦恼故，其智慧如全视一般，故称为全知。此偈为依止人名、悟入教理使用，显示成就完全全知。

Puna buddhañāṇānaṃ visayavasena sabbaññutaññāṇaṃ dassetukāmo samantacakkhūti kenaṭṭhena samantacakkhūtiādimāha. Tattha gāthāya samantacakkhūti vuttapade yaṃ taṃ samantacakkhu, taṃ kenaṭṭhena samantacakkhūti attho. Attho panassa yāvatādukkhassa dukkhaṭṭhotiādīhi vuttoyeva hoti. Sabbaññutaññāṇañhi samantacakkhu. Yathāha – ‘‘samantacakkhu vuccati sabbaññutaññāṇa’’nti (cūḷani. dhotakamāṇavapucchāniddesa 32). Tasmiṃ sabbaññutaññāṇaṭṭhe vutte samantacakkhuṭṭho vuttoyeva hotīti. Buddhasseva ñāṇānīti buddhañāṇāni. Dukkhe ñāṇādīnipi hi sabbākārena buddhasseva bhagavato pavattanti, itaresaṃ pana ekadesamatteneva pavattanti. Sāvakasādhāraṇānīti pana ekadesenāpi atthitaṃ sandhāya vuttaṃ. Sabbo ñātoti sabbo ñāṇena ñāto. Aññāto dukkhaṭṭho natthīti vuttameva atthaṃ paṭisedhena vibhāveti. Sabbo diṭṭhoti na kevalaṃ ñātamattoyeva, atha kho cakkhunā diṭṭho viya kato. Sabbo viditoti na kevalaṃ diṭṭhamattoyeva, atha kho pākaṭo. Sabbo sacchikatoti na kevalaṃ viditoyeva, atha kho tattha ñāṇapaṭilābhavasena paccakkhīkato. Sabbo phassitoti na kevalaṃ sacchikatoyeva, atha kho punappunaṃ yathāruci samudācāravasena phuṭṭhoti. Atha vā ñāto sabhāvalakkhaṇavasena. Diṭṭho sāmaññalakkhaṇavasena. Vidito rasavasena. Sacchikato paccupaṭṭhānavasena . Phassito padaṭṭhānavasena. Atha vā ñāto ñāṇuppādavasena. Diṭṭho cakkhuppādavasena. Vidito paññuppādavasena. Sacchikato vijjuppādavasena. Phassito ālokuppādavasena. ‘‘Yāvatā dukkhassa dukkhaṭṭho, sabbo diṭṭho, adiṭṭho dukkhaṭṭho natthī’’tiādinā nayena ca ‘‘yāvatā sadevakassa lokassa…pe… anuvicaritaṃ manasā, sabbaṃ ñātaṃ, aññātaṃ natthī’’tiādinā nayena ca vitthāro veditabbo. Paṭhamaṃ vuttagāthā nigamanavasena puna vuttā. Taṃnigamaneyeva hi kate ñāṇanigamanampi katameva hotīti.

复次欲以佛智示现全知之境，谓何为全知。偈中云：「全知谓为完全全知。」其意在说全知即为完全全知。佛智包括诸知识。世尊对痛苦等知识，全面开示，唯有少数分别传他人。谓弟子等众生中，以单一教义分别传授。谓“全知”者即一切知识之智。以谛悟为已知，谓非只眼见，非仅知晓，非仅真证，非仅触及，而是复包括知所缘之根本。谓已知乃深入根本之知。经中以「至苦中之苦知、全知」等理，谓众因缘下无所不知。此理亦释如下：以世天界心内所缘所念，悉已知尽，无所不知无所未知。此偈末句重述前言，为结束之语。

Sabbaññutaññāṇaniddesavaṇṇanā niṭṭhitā. · 一切知智阐释的注释完毕。

Saddhammappakāsiniyā paṭisambhidāmagga-aṭṭhakathāya · 在名为《显扬正法》的《无碍解道注释》中。

Ñāṇakathāvaṇṇanā niṭṭhitā. · 智论的注释完毕。