5. Vimokkhakathā
5. Vimokkhakathā5. 解脱论
1. Vimokkhuddesavaṇṇanā
1. 解脱义故之述
§209
209. Idāni indriyakathānantaraṃ kathitāya vimokkhakathāya apubbatthānuvaṇṇanā anuppattā. Ayañhi vimokkhakathā indriyabhāvanānuyuttassa vimokkhasabbhāvato indriyakathānantaraṃ kathitā. Tañca kathento bhagavato sammukhā sutasuttantadesanāpubbaṅgamaṃ katvā kathesi. Tattha suttante tāva suññato vimokkhotiādīsu suññatākārena nibbānaṃ ārammaṇaṃ katvā pavatto ariyamaggo suññato vimokkho. So hi suññatāya dhātuyā uppannattā suññato, kilesehi vimuttattā vimokkho. Eteneva nayena animittākārena nibbānaṃ ārammaṇaṃ katvā pavatto animitto, appaṇihitākārena nibbānaṃ ārammaṇaṃ katvā pavatto appaṇihitoti veditabbo.
209. 此后，当感官论已陈述毕，而解脱论尚未出现时，对解脱的预先描述尚未发生。此解脱论是依靠感官修习的解脱本质，于感官论之后而言。佛世尊在座前，先已听闻经典教说之开端，故而作此叙述。经中所谓空如解脱等处，以空为缘起，成为涅槃之起点，遂由此开始圣谛之道，斯道以空为解脱。因空即缘起法所生之空性，解脱亦由烦恼之摒弃而得。由此理路，以无因缘为缘起建立涅槃之范畴，称为无因缘；以无污染为缘起建立涅槃范畴，称为无污染，宜当了知。
Eko hi āditova aniccato saṅkhāre sammasati. Yasmā pana na aniccato sammasanamatteneva maggavuṭṭhānaṃ hoti, dukkhatopi anattatopi sammasitabbameva, tasmā dukkhatopi anattatopi sammasati. Tassa evaṃ paṭipannassa aniccato ce sammasanakāle maggavuṭṭhānaṃ hoti, ayaṃ aniccato abhinivisitvā aniccato vuṭṭhāti nāma. Sace panassa dukkhato anattato sammasanakāle maggavuṭṭhānaṃ hoti, ayaṃ aniccato abhinivisitvā dukkhato, anattato vuṭṭhāti nāma. Esa nayo dukkhato anattato abhinivisitvā vuṭṭhānesupi. Ettha ca yopi aniccato abhiniviṭṭho, yopi dukkhato, yopi anattato. Vuṭṭhānakāle ce aniccato vuṭṭhānaṃ hoti, tayopi janā adhimokkhabahulā honti, saddhindriyaṃ paṭilabhanti, animittavimokkhena vimuccanti, paṭhamamaggakkhaṇe saddhānusārino honti, sattasu ṭhānesu saddhāvimuttā. Sace pana dukkhato vuṭṭhānaṃ hoti, tayopi janā passaddhibahulā honti, samādhindriyaṃ paṭilabhanti, appaṇihitavimokkhena vimuccanti, sabbattha kāyasakkhino honti. Yassa panettha arūpajjhānaṃ pādakaṃ hoti, so aggaphale ubhatobhāgavimutto hoti. Atha nesaṃ anattato vuṭṭhānaṃ hoti, tayopi janā vedabahulā honti, paññindriyaṃ paṭilabhanti, suññatavimokkhena vimuccanti, paṭhamamaggakkhaṇe dhammānusārino honti, chasu ṭhānesu diṭṭhippattā, aggaphale paññāvimuttāti.
世尊于无常之行中唯有一入。因若非无常而见，便无法形成道之现行，苦与无我亦当如是观，故苦与无我亦得观。由是观无常之行时，道现行成就，此谓因见无常而成无常现行。若观苦无我时，道现行成就，此谓因见无常而成苦道、见无我而成无我现行。此理亦即因见苦与无我而生的现行。于是，无论是因见无常，苦，或无我，现行皆生。彼时大众多有祥和，得随信根，在无因缘解脱得解脱，初道时具信愿，七处具信解脱。复若因见苦现行，众生多获宁静，得定根，借无污染解脱而解脱，皆身体证知处皆具。若其中有出于非色界禅之者，彼于最高果位二者俱得解脱。又若因见无我现行，众生多获分别根，借空性解脱得解脱，初道时因法具足，六处得成见，最高果位智慧解脱。
Apica maggo nāma pañcahi kāraṇehi nāmaṃ labhati sarasena vā paccanīkena vā saguṇena vā ārammaṇena vā āgamanena vā. Sace hi saṅkhārupekkhā aniccato saṅkhāre sammasitvā vuṭṭhāti, animittavimokkhena vimuccati. Sace dukkhato sammasitvā vuṭṭhāti, appaṇihitavimokkhena vimuccati. Sace anattato sammasitvā vuṭṭhāti, suññatavimokkhena vimuccati. Idaṃ sarasato nāmaṃ nāma. Aniccānupassanāya pana saṅkhārānaṃ ghanavinibbhogaṃ katvā niccanimittadhuvanimittasassatanimittāni pahāya āgatattā animitto, dukkhānupassanāya sukhasaññaṃ pahāya paṇidhipatthanaṃ sukkhāpetvā āgatattā appaṇihito, anattānupassanāya attasattapuggalasaññaṃ pahāya saṅkhāre suññato diṭṭhattā suññatoti idaṃ paccanīkato nāmaṃ nāma. Rāgādīhi pana suññattā suññato, rūpanimittādīnaṃ, rāganimittādīnaṃyeva vā abhāvena animitto, rāgapaṇidhiādīnaṃ abhāvato appaṇihitoti idamassa saguṇato nāmaṃ nāma. Soyaṃ suññaṃ animittaṃ appaṇihitañca nibbānaṃ ārammaṇaṃ karotītipi suññato animitto appaṇihitoti vuccati. Idamassa ārammaṇato nāmaṃ nāma. Āgamanaṃ pana duvidhaṃ vipassanāgamanaṃ maggāgamanañca. Tattha magge vipassanāgamanaṃ labbhati, phale maggāgamanaṃ. Anattānupassanā hi suññatā nāma, suññatavipassanāya maggo suññato, suññatamaggassa phalaṃ suññataṃ. Aniccānupassanā animittā nāma, animittavipassanāya maggo animitto. Idaṃ pana nāmaṃ abhidhammapariyāye na labbhati, suttantapariyāye pana labbhati. Tattha hi gotrabhuñāṇaṃ animittaṃ nibbānaṃ ārammaṇaṃ katvā animittanāmakaṃ hutvā sayaṃ āgamanīyaṭṭhāne ṭhatvā maggassa nāmaṃ detīti vadanti. Tena maggo animittoti vutto. Maggāgamanena phalaṃ animittanti yujjatiyeva. Dukkhānupassanā saṅkhāresu paṇidhiṃ sukkhāpetvā āgatattā appaṇihitā nāma, appaṇihitavipassanāya maggo appaṇihito, appaṇihitamaggassa phalaṃ appaṇihitanti evaṃ vipassanā attano nāmaṃ maggassa deti, maggo phalassāti idaṃ āgamanato nāmaṃ nāma. Evaṃ saṅkhārupekkhā vimokkhavisesaṃ niyametīti.
道名因五因缘而获，有纯净、有反省、有具德、有缘起、有到达。若于无常行中观无常，现行生起，借无因缘解脱而解脱。若于苦行中观苦，现行生起，借无污染解脱而解脱。若于无我行中观无我，现行生起，借空性解脱而解脱。此名取因缘而得。于无常观处，行蕴审察，消灭浓密现象，舍离永恒相、限定相、连续相，智证无因缘；于苦观处，舍弃对苦的怡好，专注念处通过，借无污染实现；于无我观处，舍弃我见及我人等执，蕴现空性观，成就空性解脱。贪爱相关之空，伴随无色等所缘，因无贪相关而无因缘，依贪爱专注等绝无而成无污染，故称为具德缘。此者空、无因、无污染，皆为涅槃缘起。到达有两种，观智通入及道果通入。于道得观智通入，于果获道果通入。空性观为无我观，空性观之道为空性道，空性道之果为空性。无常观为无因缘观，借无因缘观得道为无因缘，称为道。此名于阿毗达摩典籍中未见出现，唯于经文中有所见。悉达多世尊说已灭根嗃识缘无因之涅槃为无因名，以无因名居于因缘处，故名道。通入与果通入因名相连。于苦中设定安乐具，现起时谓无污染，借无污染观得道，无污染果名如是。如是依观行解脱之特殊品种有序设立。
Evaṃ bhagavatā desite tayo mahāvatthuke vimokkhe uddisitvā taṃniddesavaseneva aparepi vimokkhe niddisitukāmo apica aṭṭhasaṭṭhi vimokkhātiādimāha. Tattha apicāti aparapariyāyadassanaṃ. Kathaṃ te aṭṭhasaṭṭhi honti, nanu te pañcasattatīti? Saccaṃ yathārutavasena pañcasattati. Bhagavatā pana desite tayo vimokkhe ṭhapetvā aññavimokkhe niddisanato imesaṃ tadavarodhato ca ime tayo na gaṇetabbā, ajjhattavimokkhādayo tayopi vimokkhā catudhā vitthāravacaneyeva antogadhattā na gaṇetabbā, ‘‘paṇihito vimokkho, appaṇihito vimokkho’’ti ettha appaṇihito vimokkho paṭhamaṃ uddiṭṭhena ekanāmikattā na gaṇetabbo, evaṃ imesu sattasu apanītesu sesā aṭṭhasaṭṭhi vimokkhā honti. Evaṃ sante suññatavimokkhādayo tayo puna kasmā uddiṭṭhāti ce? Uddesena saṅgahetvā tesampi niddesakaraṇatthaṃ. Ajjhattavuṭṭhānādayo pana tayo pabhedaṃ vinā mūlarāsivasena uddiṭṭhā, paṇihitavimokkhapaṭipakkhavasena puna appaṇihito vimokkho uddiṭṭhoti veditabbo.
由此，世尊说三种大主题解脱后，后续欲示别种解脱，谓六十八种解脱。这里“后续”即为别种表述。何故有六十八种，非七十五？实如下就之，世尊说三种解脱已定，无他异解脱且此三之表述阻碍他法，故不应数入彼三。内在解脱等亦有四种详述，不应计入。所谓净解脱、非净解脱初现时，非净解脱既已先说，不应计数。此诸七解脱除余即为六十八。既云有六十八种，何故还称之“说”？其实为统摄汇总这七者，以供阐示。内在现行三者无异，皆由根本烦恼灭除而立，成相反面之解脱。与净解脱对立之解脱即为非净解脱，当知如是。
Ajjhattavuṭṭhānādīsu ajjhattato vuṭṭhātīti ajjhattavuṭṭhāno. Anulomentīti anulomā. Ajjhattavuṭṭhānānaṃ paṭippassaddhi apagamā ajjhattavuṭṭhānapaṭippassaddhi. Rūpīti ajjhattaṃ kesādīsu uppāditaṃ rūpajjhānaṃ rūpaṃ, taṃ rūpamassa atthīti rūpī rūpāni passatīti bahiddhā nīlakasiṇādirūpāni jhānacakkhunā passati. Iminā ajjhattabahiddhāvatthukesu kasiṇesu jhānapaṭilābho dassito. Ajjhattaṃ arūpasaññīti ajjhattaṃ na rūpasaññī, attano kesādīsu anuppāditarūpāvacarajjhānoti attho. Iminā bahiddhā parikammaṃ katvā bahiddhāva paṭiladdhajjhānatā dassitā. Subhanteva adhimuttoti ‘‘subha’’micceva ārammaṇe adhimutto. Tattha kiñcāpi antoappanāyaṃ ‘‘subha’’nti ābhogo natthi, yo pana appaṭikūlākārena sattārammaṇaṃ pharanto viharati, so yasmā ‘‘subha’’nteva adhimutto hoti, tasmā evaṃ uddeso katoti. Appitappitasamaye eva vikkhambhanavimuttisabbhāvato samayavimokkho. Soyeva sakiccakaraṇavasena appitasamaye eva niyuttoti sāmayiko. Sāmāyikotipi pāṭho. Kopetuṃ bhañjituṃ sakkuṇeyyatāya kuppo. Lokaṃ anatikkamanato loke niyuttoti lokiko. Lokiyotipi pāṭho. Lokaṃ uttarati, uttiṇṇoti vā lokuttaro. Ārammaṇakaraṇavasena saha āsavehīti sāsavo. Ārammaṇakaraṇavasena sampayogavasena ca natthettha āsavāti anāsavo. Rūpasaṅkhātena saha āmisenāti sāmiso. Sabbaso rūpārūpappahānā nirāmisatopi nirāmisataroti nirāmisā nirāmisataro. Paṇihitoti taṇhāvasena paṇihito patthito. Ārammaṇakaraṇavasena saññojanehi saṃyuttattā saññutto. Ekattavimokkhoti kilesehi anajjhāruḷhattā ekasabhāvo vimokkho. Saññāvimokkhoti vipassanāñāṇameva viparītasaññāya vimuccanato saññāvimokkho. Tadeva vipassanāñāṇaṃ sammohato vimuccanavasena ñāṇameva vimokkhoti ñāṇavimokkho. Sītisiyāvimokkhoti vipassanāñāṇameva sīti bhaveyyāti pavatto vimokkho sītisiyāvimokkho . Sītisikāvimokkhotipi pāṭho, sītibhāvikāya vimokkhoti tassa atthaṃ vaṇṇayanti. Jhānavimokkhoti upacārappanābhedaṃ lokiyalokuttarabhedañca jhānameva vimokkho. Anupādā cittassa vimokkhoti anupādiyitvā gahaṇaṃ akatvā cittassa vimokkho. Sesaṃ vuttanayeneva veditabbanti.
「内在现行等」即由内自现起之义。顺步而行即顺理而行。由内在现行宁静之得即为内在现行之安。色欲称“色”，此指色系身柔软诸根所生。此色于着眼外界时见为色等，彼为外色诸遍。如果如此，禅定得于色界诸器具亦显示。内在之无色想，即不自称色想，谓其觉知于内无色想之境界。彼显现外修行器具存在，使之禅定可成。清净亦谓美好，乃因美好名义生，但如实无实质。若动风生疟疾病，虽视为善，因扰乱心为故，故此转义以明其理。于烦恼起时行为为持续，彼时限定又俗与世法入定，谓世俗之定。世俗即“俗”，谓超越世界则称世界外。境界之上行谓超越。依缘而起染污谓染污。染污脉络出现时谓染污。随续于内炼而做，谓法的现行。俗称对染污脉络依赖，故谓染污。由依赖起煩惱结连。色系限定伴有依赖，故谓色之关联。终极解脱谓断尽烦恼。极寂的智慧解脱称慧解脱。由智慧得离迷惑名为智慧解脱。由正念生根带来安宁之解脱名清凉解脱。"禅定解脱"者，则是禅那之四禅通达世俗与出世间之别。无执于心谓无执解脱，意即无把持及不持留心境。余者皆如上所述，宜当知悉。
Vimokkhuddesavaṇṇanā niṭṭhitā. · 解脱略说之解释已毕。
2. Vimokkhaniddesavaṇṇanā
2. 解脱示现的解释
§210
210.Katamotiādike uddesassa niddese iti paṭisañcikkhatīti evaṃ upaparikkhati. Suññamidanti idaṃ khandhapañcakaṃ suññaṃ. Kena suññaṃ? Attena vā attaniyena vā. Tattha attena vāti bālajanaparikappitassa attano abhāvā tena attanā ca suññaṃ. Attaniyena vāti tassa parikappitassa attano santakena ca suññaṃ. Attano abhāveneva attaniyābhāvo. Attaniyañca nāma niccaṃ vā siyā sukhaṃ vā, tadubhayampi natthi. Tena niccapaṭikkhepena aniccānupassanā, sukhapaṭikkhepena dukkhānupassanā ca vuttā hoti. Suññamidaṃ attena vāti anattānupassanāyeva vuttā. Soti so evaṃ tīhi anupassanāhi vipassamāno bhikkhu. Abhinivesaṃ na karotīti anattānupassanāvasena attābhinivesaṃ na karoti.
210. 关于“何者为义项”的部分，称之为“目的之说明”(niddesa)乃经过反复推敲而得。所谓此处“空”者，指此「五蕴」是空的。何因使之空？是自体空，还是他体空？“自体空”者，指愚人所设想的自己之我不存在，是无我；“他体空”者，指设想的我之所属及缠绕皆无实在。自体的无即是自我之无；他体者即非稳定实体，非幸福存在，二者皆无。基于此恒常反观无常、幸福反观苦，所谓空正是对自体而言的无我实观。实践这三种观法的比库，能对我执无著，正是基于无我观能断除我执。
Nimittaṃ na karotīti aniccānupassanāvasena niccanimittaṃ na karoti. Paṇidhiṃ na karotīti dukkhānupassanāvasena paṇidhiṃ na karoti. Ime tayo vimokkhā pariyāyena vipassanākkhaṇe tadaṅgavasenāpi labbhanti, nippariyāyena pana samucchedavasena maggakkhaṇeyeva. Cattāri jhānāni ajjhattaṃ nīvaraṇādīhi vuṭṭhānato ajjhattavuṭṭhāno vimokkho. Catasso arūpasamāpattiyo ārammaṇehi vuṭṭhānato bahiddhāvuṭṭhāno vimokkho. Ārammaṇampi hi bāhirāyatanāni viya idha ‘‘bahiddhā’’ti vuttaṃ. Ime dve vikkhambhanavimokkhā, dubhato vuṭṭhāno pana samucchedavimokkho.
所谓“不造相”(nimitta)者，借由无常观而不造恒常相；“不取”为借苦观而不取寄着。此三者解脱法，在禅观之瞬间得见，有时作为阶段性解脱，有时作为究竟断尽之解脱。四禅乃因内心断烦恼等而得的内在解脱；四无色定因内境即净境显现而得的外在解脱。所谓净境亦如外六处，因而称为“外在”。此二种为断除烦恼的延迟解除解脱，而究竟断尽的解脱则难以复生。
Nīvaraṇehi vuṭṭhātītiādīhi ajjhattavuṭṭhānaṃ sarūpato vuttaṃ. Rūpasaññāyātiādīhi kasiṇādiārammaṇasamatikkamassa pākaṭattā taṃ avatvā suttantesu vuttarūpasaññādisamatikkamo vutto. Sakkāyadiṭṭhivicikicchāsīlabbataparāmāsāti samāsapadaṃ, sakkāyadiṭṭhiyā vicikicchāya sīlabbataparāmāsāti vicchedo. Ayameva vā pāṭho.
所谓由烦恼断除而起的内在解脱，如四禅法等实为一体之解脱。由对形色及想等心识内境相的超越，称为“越过形色想的境界”，于经典中多有言及。取见身见、怀疑与戒律轻慢合称为总称，其中分别为身见，怀疑与戒律轻慢三种分别障。这也是此经文章节的内容所在。
§211
211.Vitakko cātiādīhi jhānānaṃ samāpattīnañca upacārabhūmiyo vuttā. Aniccānupassanātiādīhi catunnaṃ maggānaṃ pubbabhāgavipassanā vuttā. Paṭilābhovāti pañcavidhavasippattiyā byāpito patthaṭo lābhoti paṭilābho. Vasippattiyā hi sabbo jhānapayogo ca samāpattipayogo ca paṭippassaddho hoti, tasmā paṭilābho ‘‘paṭippassaddhivimokkho’’ti vutto. Vipāko pana jhānassa samāpattiyā ca paṭippassaddhi hotīti ujukameva. Keci pana ‘‘upacārapayogassa paṭippassaddhattā jhānassa samāpattiyā ca paṭilābho hoti, tasmā jhānasamāpattipaṭilābho ‘paṭippassaddhivimokkho’ti vuccatī’’ti vadanti.
211.如“念头”等所示，是关于禅定境界及近次行基础的说明。所谓无常观等，是四圣道中前行之慧观。所谓“获得”，指由五种入境成就中直接获得，且凭执持获得。因为依存成就，禅定及禅定所成就的修证均以此获得巩固，故称谓“具足修证的解脱”。禅定果报即是禅定的具足修证，故有说认为，近次行修证的具足与禅定的成就二者兼具时，即谓“具足修证的解脱”。
§212
212.Ajjhattanti attānaṃ adhikicca pavattaṃ. Paccattanti attānaṃ paṭicca pavattaṃ. Ubhayenāpi niyakajjhattameva dīpeti nīlanimittanti nīlameva. Nīlasaññaṃ paṭilabhatīti tasmiṃ nīlanimitte nīlamitisaññaṃ paṭilabhati. Suggahitaṃ karotīti parikammabhūmiyaṃ suṭṭhu uggahitaṃ karoti. Sūpadhāritaṃ upadhāretīti upacārabhūmiyaṃ suṭṭhu upadhāritaṃ katvā upadhāreti. Svāvatthitaṃ avatthāpetīti appanābhūmiyaṃ suṭṭhu nicchitaṃ nicchināti. Vavatthāpetītipi pāṭho. Ajjhattañhi nīlaparikammaṃ karonto kese vā pitte vā akkhitārakāyaṃ vā karoti. Bahiddhā nīlanimitteti nīlapupphanīlavatthanīladhātūnaṃ aññatare nīlakasiṇe. Cittaṃ upasaṃharatīti cittaṃ upaneti. Pītādīsupi eseva nayo. Āsevatīti tameva saññaṃ ādito sevati. Bhāvetīti vaḍḍheti. Bahulīkarotīti punappunaṃ karoti. Rūpanti nīlanimittaṃ rūpaṃ. Rūpasaññīti tasmiṃ rūpe saññā rūpasaññā, sā assa atthīti rūpasaññī. Ajjhattaṃ pītanimittādīsu pītaparikammaṃ karonto mede vā chaviyā vā akkhīnaṃ pītaṭṭhāne vā karoti. Lohitaparikammaṃ karonto maṃse vā lohite vā jivhāya vā hatthatalapādatalesu vā akkhīnaṃ rattaṭṭhāne vā karoti. Odātaparikammaṃ karonto aṭṭhimhi vā dante vā nakhe vā akkhīnaṃ setaṭṭhāne vā karoti. Ajjhattaṃ arūpanti ajjhattaṃ rūpanimittaṃ natthīti attho.
212.所谓内境，是具现内自利益。所谓依缘，是依存自内而生。二者交互作用犹如蓝色标志即为蓝色。所谓“获得充分指标”，即于修行基础上善加建立。如标示称为“上次行已善立”，近次行基础已善建立，故称“已设立”。所谓“内止”，即于安住境界内已坚固稳定。所谓“蓝色的内境作用”，是指对头发、血液、眼睛等处施以那蓝色净蓝相的专注。收摄心即是摄受心，欲乐等亦是如此。受奉即执持此受相。增长、增多即反复勤修。所谓色，即蓝色净境，形色想即于此色中之色相，且具实际意义。内作黄相等亦复如是，施于肝、腹、眼中黄处。内作红相，施于血肉及舌、手足掌等血处。内作白相，施诸骨、牙、指甲及眼白处。内作无色，则内无色相作用。
Mettāsahagatenāti paṭhamadutiyatatiyajjhānavasena mettāya samannāgatena. Cetasāti cittena. Ekaṃ disanti ekaṃ ekissā disāya paṭhamapariggahitaṃ sattaṃ upādāya ekadisāpariyāpannasattapharaṇavasena vuttaṃ. Pharitvāti phusitvā ārammaṇaṃ katvā. Viharatīti brahmavihārādhiṭṭhitaṃ iriyāpathavihāraṃ pavatteti. Tathā dutiyanti yathā puratthimādīsu yaṃkiñci ekaṃ disaṃ pharitvā viharati, tatheva tadanantaraṃ dutiyaṃ tatiyaṃ catutthaṃ vāti attho. Iti uddhanti eteneva nayena uparimaṃ disanti vuttaṃ hoti. Adho tiriyanti adhodisampi tiriyaṃ disampi evameva . Tattha ca adhoti heṭṭhā. Tiriyanti anudisā. Evaṃ sabbadisāsu assamaṇḍalikāya assamiva mettāsahagataṃ cittaṃ sāretipi paccāsāretipīti. Ettāvatā ekamekaṃ disaṃ pariggahetvā odhiso mettāpharaṇaṃ dassitaṃ. Sabbadhītiādi pana anodhiso dassanatthaṃ vuttaṃ. Tattha sabbadhīti sabbattha. Sabbattatāyāti sabbesu hīnamajjhimukkaṭṭhamittasapattamajjhattādippabhedesu attatāya, ‘‘ayaṃ parasatto’’ti vibhāgaṃ akatvā attasamatāyāti vuttaṃ hoti. Atha vā sabbattatāyāti sabbena cittabhāvena, īsakampi bahi avikkhipamānoti vuttaṃ hoti. Sabbāvantanti sabbasattavantaṃ, sabbasattayuttanti attho. Sabbavantantipi pāṭho. Lokanti sattalokaṃ.
『伴随慈心』者，指初禅、第二禅、第三禅等禅定中具足慈心的状态。『意识』者，指心识。如文中所云：『某一方位集合一切』，即初禅中以七种缘起摄受于一方位的心，称为覆盖一方七所缘。『扩展』者，谓心触达并涵摄所缘对象。『住』者，谓由所依佛定住行，即由梵天所示范的行住。有如文中第二义，谓在东方开始逐次扩展至第二、第三、第四方位，如是理解。『上升』者，依此法示所谓的向上方位扩展。以下亦复如是，谓向下方、前方、后方方位亦然扩展。这里『下』谓最低方位，『三』谓相对方位。故慈心所摄心，向四方八胜处（无碍的地域）扩展，有来回推进、拉拽之意。文中『逆行』者为反向。此彰显出慈心涵盖诸方无所遗漏。『各方摄取』指分别取法以坚定以面向一方的维护慈心之心。『随缘扩展』有展开之意。『一切』谓全面无剩。本文所说一切，意指全方位无差别，并非兼顾上下中间、友敌友党诸不同状态，而是彼此平等之意。又谓一切心性皆如是，甚至连一根毛发亦不动摇此平等之心。此一切者即诸有所有、诸复数、诸缠缚界皆包含之义。
Vipulenāti evamādipariyāyadassanato panettha puna ‘‘mettāsahagatenā’’ti vuttaṃ. Yasmā vā ettha odhiso pharaṇe viya puna tathāsaddo vā iti-saddo vā na vutto, tasmā puna ‘‘mettāsahagatena cetasā’’ti vuttaṃ, nigamanavasena vā etaṃ vuttaṃ. Vipulenāti ettha pharaṇavasena vipulatā daṭṭhabbā. Bhūmivasena pana taṃ mahaggataṃ. Tañhi kilesavikkhambhanasamatthatāya vipulaphalatāya dīghasantānatāya ca mahantabhāvaṃ gataṃ, mahantehi vā uḷāracchandavīriyacittapaññehi gataṃ paṭipannanti mahaggataṃ. Paguṇavasena appamāṇasattārammaṇavasena ca appamāṇaṃ. Byāpādapaccatthikappahānena averaṃ. Domanassappahānato abyāpajjaṃ, niddukkhanti vuttaṃ hoti. Appaṭikūlā hontīti bhikkhuno cittassa appaṭikūlā hutvā upaṭṭhahanti. Sesesupi vuttanayeneva karuṇāmuditāupekkhāvasena yojetabbaṃ. Karuṇāya vihesāpaccatthikappahānena averaṃ, muditāya aratipaccatthikappahānena.
『广大』者，谓此处云“伴随慈心”之广大涵盖，虽以迴旋展现，而本未复述如声声等细节故，再次说明为『伴随慈心之心』。此乃总结。『广大』即慈心涵盖之广大，意义深远。以地为喻，谓此慈心如大地之广袤无垠。因能断除烦恼，能生广大正行，具足恒久世代之长远性质，且以广大之光明、精进、智慧相应，与大乘声闻众生循此修持而成究竟广大。『缺乏形相』，谓是一无量、无边无际的心境，此一心境不为烦恼污染，因离欲爱而无嗔恨，离忧愁而无怨恨，故称为无憎恨心。『无讨厌』者，谓比库心无憎恨而敬顺彼心。该慈心修习，亦含慈、悲、喜、舍四无量心等善法，其中文末称此慈心并非独立，而应同悲、喜、舍协调运用。以慈心为中心，悲者断绝嗔恨，喜者断绝嗔嫉，舍者断除眷属偏私心。
Upekkhāsahagatenāti catutthajjhānavasena upekkhāya samannāgatena. Rāgapaccatthikappahānena averaṃ, gehasitasomanassappahānato abyāpajjaṃ. Sabbampi hi akusalaṃ kilesapariḷāhayogato sabyāpajjamevāti ayametesaṃ viseso.
『伴随舍心』者，谓以第四禅之舍心为基础生起的。舍心在此因断除贪，故无贪爱之心。因舍断除忧愁，由此不生嗔恨。因舍所摄之心远离嫉恨，而能保持内心不动，此便是舍心之相。舍心所涵盖的是断除贪嗔痴三毒之相续不良品质，乃至能清净无染之心情状态。
§213
213.Sabbasoti sabbākārena, sabbāsaṃ vā, anavasesānanti attho. Rūpasaññānanti saññāsīsena vuttarūpāvacarajjhānānañceva tadārammaṇānañca. Rūpāvacarajjhānampi hi rūpanti vuccati ‘‘rūpī rūpāni passatī’’tiādīsu (paṭi. ma. 1.209; dha. sa. 248), tassa ārammaṇampi bahiddhā rūpāni passati ‘‘suvaṇṇadubbaṇṇānī’’tiādīsu (dha. sa. 223). Tasmā idha rūpe saññā rūpasaññāti evaṃ saññāsīsena vuttarūpāvacarajjhānassetaṃ adhivacanaṃ. Rūpaṃ saññā assāti rūpasaññaṃ, rūpamassa nāmanti vuttaṃ hoti. Evaṃ pathavīkasiṇādibhedassa tadārammaṇassa cetaṃ adhivacananti veditabbaṃ. Samatikkamāti virāgā nirodhā ca. Kiṃ vuttaṃ hoti? Etāsaṃ kusalavipākakiriyāvasena pañcadasannaṃ jhānasaṅkhātānaṃ rūpasaññānaṃ, etesañca pathavīkasiṇādivasena navannaṃ ārammaṇasaṅkhātānaṃ rūpasaññānaṃ sabbākārena, anavasesānaṃ vā virāgā ca nirodhā ca virāgahetu ceva nirodhahetu ca ākāsānañcāyatanaṃ upasampajja viharati. Na hi sakkā sabbaso anatikkantarūpasaññena etaṃ upasampajja viharitunti. Yasmā pana ārammaṇasamatikkamena pattabbā etā samāpattiyo, na ekasmiṃyeva ārammaṇe paṭhamajjhānādīni viya. Ārammaṇe avirattassa ca saññāsamatikkamo na hoti, tasmā ayaṃ ārammaṇasamatikkamavasenāpi atthavaṇṇanā katāti veditabbā.
“一切”即全体所含、一切之意，无所遗漏。此连结心识对境色、识之感受皆包覆涵盖。色界禅中诸色法均属所谓色，所谓色识相对的所有色法，可见其色法为所界物。因时常见色形于心，即重视“色识”，故以“色识”谓之。以此，色界即由诸色所维系为基础。可明知此心专注于色法，可见此等色识为不同色色识的聚合称谓。色界不同心对象，光明、深色等显现诸法。故对色界法之通称即色识。色识名指色界不同类别诸多色法之统称。此处所言色界心境及色所对应的境场，概其界内之不同类色，每能引发不同感知，故聚称色识。所谓断除是指对色法的热爱与执着及贪爱分别的灭除、超越。此云“监斩”即无染的清净状态。问：“何为其说？”乃指色识一切善果涅槃比库众之色识中，十五种有禅定名号的色识，是按色遍分类，再加上以地、水、火、风等六大划分的九种新型色识，这十五加九共二十四种色识，以无染、无碍之色识能入无色界，如空处定。盖因无法全部通过有色界色识全面通达达到无色境界，所以有断除色识执著的涅槃实现。因为必须超越某种色识障碍，才能获得与初禅等色禅不同的禅定体验。且此处断除对色所生的贪欲，方能称为此断除。因离断色所对应之执著，心才能进入更高实相。此为启示。
Paṭighasaññānaṃ atthaṅgamāti cakkhādīnaṃ vatthūnaṃ rūpādīnaṃ ārammaṇānañca paṭighātena uppannā saññā paṭighasaññā, rūpasaññādīnaṃ etaṃ adhivacanaṃ. Tāsaṃ kusalavipākānaṃ pañcannaṃ, akusalavipākānaṃ pañcannanti sabbaso dasannampi paṭighasaññānaṃ atthaṅgamā pahānā asamuppādā, appavattiṃ katvāti vuttaṃ hoti. Kāmañcetā paṭhamajjhānādīni samāpannassapi na santi, na hi tasmiṃ samaye pañcadvāravasena cittaṃ pavattati, evaṃ santepi aññattha pahīnānaṃ sukhadukkhānaṃ catutthajjhāne viya sakkāyadiṭṭhādīnaṃ tatiyamagge viya ca imasmiṃ jhāne ussāhajananatthaṃ imassa jhānassa pasaṃsāvasena etāsaṃ ettha vacanaṃ veditabbaṃ. Atha vā kiñcāpi tā rūpāvacaraṃ samāpannassa na santi, atha kho na pahīnattā na santi. Na hi rūpavirāgāya rūpāvacarabhāvanā saṃvattati, rūpāyattāyeva ca etāsaṃ pavatti. Ayaṃ pana bhāvanā rūpavirāgāya saṃvattati, tasmā tā ettha pahīnāti vattuṃ vaṭṭati. Na kevalañca vattuṃ, ekaṃseneva evaṃ dhāretumpi vaṭṭati. Tāsañhi ito pubbe appahīnattāyeva ‘‘paṭhamajjhānaṃ samāpannassa saddo kaṇṭako’’ti (a. ni. 10.72) vutto bhagavatā. Idha ca pahīnattāyeva arūpasamāpattīnaṃ āneñjatā santavimokkhatā ca vuttā.
“抵触识”指由眼等根所缘的色法等外物因缘起时，所生起的反感厌烦等境界的心识，称为抵触识。此等抵触识即名色识诸识中之一。五种善业果报之色识，及五种不善业果报之色识，均有此抵触识。此谓该识境障碍、放弃与非生灭之弄清。即使修至初禅之时，不复有五门阻挡心境，通过并非全无此种心态。即使如此，仍存在与舍心等第四禅相似的境界，此境能够生起无我见等上乘果用，能够生起此禅定具足内力与精神振奋，此意乃对该禅正赞。此亦体现诸色境常伴之出离心态。但若是色境界完全未受烦恼污染，其断色贪的程度不够，则不能称为完全断除所起色禅内境造作。此处区分对色的断除与对色的观法之分别。文言“放弃者”，谓对色法之心态及偏好放弃称为断色。唯心默然无为的放弃为诠释之义。以上释示摘录于典籍注释处。文中提及佛陀针对初禅修成之法门，称其声音如带刺之喻，意谓对此初禅尚未断色贪不宜执着。相对地，无色界入定者则于离色之境通达无碍。
Nānattasaññānaṃ amanasikārāti nānatte vā gocare pavattānaṃ saññānaṃ, nānattānaṃ vā saññānaṃ. Yasmā hetā rūpasaddādibhede nānatte nānāsabhāve gocare pavattanti, yasmā cetā aṭṭha kāmāvacarakusalasaññā, dvādasa akusalasaññā, ekādasa kāmāvacarakusalavipākasaññā, dve akusalavipākasaññā, ekādasa kāmāvacarakiriyāsaññāti evaṃ catucattālīsampi saññā nānattā nānāsabhāvā aññamaññavisadisā, tasmā ‘‘nānattasaññā’’ti vuttā. Tāsaṃ sabbaso nānattasaññānaṃ amanasikārā anāvajjanā citte ca anuppādanā. Yasmā tā nāvajjati citte ca na uppādeti na manasikaroti na paccavekkhati, tasmāti vuttaṃ hoti. Yasmā cettha purimā rūpasaññā paṭighasaññā ca iminā jhānena nibbatte bhavepi na vijjanti, pageva tasmiṃ bhave imaṃ jhānaṃ upasampajja viharaṇakāle, tasmā tāsaṃ samatikkamā atthaṅgamāti dvedhāpi abhāvoyeva vutto. Nānattasaññāsu pana yasmā aṭṭha kāmāvacarakusalasaññā, nava kiriyāsaññā, dasākusalasaññāti imā sattavīsati saññā iminā jhānena nibbatte bhave vijjanti, tasmā tāsaṃ amanasikārāti vuttanti veditabbaṃ. Tatthāpi hi imaṃ jhānaṃ upasampajja viharanto tāsaṃ amanasikārāyeva upasampajja viharati. Tā pana manasikaronto asamāpanno hotīti. Saṅkhepato cettha ‘‘rūpasaññānaṃ samatikkamā’’tiiminā sabbarūpāvacaradhammānaṃ pahānaṃ vuttaṃ. ‘‘Paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā’’tiiminā sabbesaṃ kāmāvacaracittacetasikānaṃ pahānañca amanasikāro ca vuttoti veditabbo.
『分别识无关心』者，指发生于对境不同所缘时的心识，依其所缘不同本质而异。因其不同，故有分别。以染污、善业、不善业果报种类，及其分别数量分类，汇合共计四十三种心识。众多种类之分别识，皆无分别心与挂碍之心，称为无关心。因无关心即不动心、不生心、不乐心，不造作、不回顾、不思念，故称无分别心。故示现“无关心”意在此。先前色识中的抵触识，依此禅修得以静止，不再现生。此即断除、放弃之意。所谓“分别识无关心”者，即修初禅涅槃等法时，四种各别分别现起时，则无分别兴起者。此处将“色识断除”与“分别识无关心”分别阐明。简言之，此为色界内修行达断色识境界，及其区分不同分别识现行于相应禅定的说明。
Anantoākāsoti ettha paññattimattattā nāssa uppādanto vā vayanto vā paññāyatīti ananto, anantapharaṇavasenāpi ananto. Na hi so yogī ekadesavasena pharati, sakalavaseneva pharati. Ākāsoti kasiṇugghāṭimākāso. Ākāsānañcāyatanādīni vuttatthāni. Upasampajja viharatīti taṃ patvā nipphādetvā tadanurūpena iriyāpathena viharati. Tadeva samāpajjitabbato samāpatti.
所谓空间（Ākāsa）在此是限定意义的，故不会产生也不会消亡，被称为无尽者（ananta）。即使称为空间，其实是因无量载持而谓之无尽。修行者并非仅凭一处修持，而是整体全面修持。所谓空间，是指遍覆界的遍净。空间界包括六处诸界等。入正受住于此，即是放下众法，依其所现之法，凭行相而住。此境界正是应当进入的正受。
Ākāsānañcāyatanaṃ samatikkammāti pubbe vuttanayena jhānampi ākāsānañcāyatanaṃ ārammaṇampi. Ārammaṇampi hi pubbe vuttanayeneva ākāsānañcaṃ ca taṃ paṭhamassa āruppajjhānassa ārammaṇattā devānaṃ devāyatanaṃ viya adhiṭṭhānaṭṭhena āyatanañcāti ākāsānañcāyatanaṃ, tathā ākāsānañcaṃ ca taṃ tassa jhānassa sañjātihetuttā ‘‘kambojā assānaṃ āyatana’’ntiādīni viya sañjātidesaṭṭhena āyatanañcātipi ākāsānañcāyatanaṃ. Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ viññāṇañcāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetamekajjhaṃ katvā ‘‘ākāsānañcāyatanaṃ samatikkammā’’ti idaṃ vuttanti veditabbaṃ. Anantaṃ viññāṇanti taṃyeva ‘‘ananto ākāso’’ti pharitvā pavattaṃ viññāṇaṃ ‘‘anantaṃ viññāṇa’’nti manasikarontoti vuttaṃ hoti. Manasikāravasena vā anantaṃ. So hi taṃ ākāsārammaṇaṃ viññāṇaṃ anavasesato manasikaronto anantaṃ manasi karoti.
克服空间界，依据前文所说，禅定以及对该境的修习，是入初禅。修习之境确实名为空间界，由初禅所依之位，即天中之天所在，名为空间。又该禅定境界由起处识所造故患处名为“迦摩婆迦空间”等，依此归类，于空间界内包含此境。禅定与修境，二者皆因无分别、不分别而得超越，以为此为须入所守之无边识域故，合二为一，表为“克服空间界”，应知是此义。所谓无尽识，是因无止境的观照故，称为无尽空间。此无尽亦由观照所成。修习于此无尽空间识，不尚余念，心无间断，故谓无尽心识。
Viññāṇañcāyatanaṃsamatikkammāti etthāpi ca pubbe vuttanayeneva jhānampi viññāṇañcāyatanaṃ ārammaṇampi. Ārammaṇampi hi pubbe vuttanayeneva viññāṇañcaṃ ca taṃ dutiyassa āruppajjhānassa ārammaṇattā adhiṭṭhānaṭṭhena āyatanañcāti viññāṇañcāyatanaṃ, tathā viññāṇañcaṃ ca taṃ tasseva jhānassa sañjātihetuttā sañjātidesaṭṭhena āyatanañcātipi viññāṇañcāyatanaṃ. Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ ākiñcaññāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetamekajjhaṃ katvā ‘‘viññāṇañcāyatanaṃ samatikkammā’’ti idaṃ vuttanti veditabbaṃ. Natthi kiñcīti natthi natthi, suññaṃ suññaṃ, vivittaṃ vivittanti evaṃ manasikarontoti vuttaṃ hoti.
克服识界，即克服意识界，这里也如前所说，禅定及其修习，所缘即是识界。此识界所依乃是第二禅的境位，名为识界。由此禅境所造生的识界，依其缘起有所分类。如空间界一样，此禅定境与修习亦皆由分别及不分别超越而得，因当入无所有处，故合二位为一，说为“克服识界”当知。所谓无所有，即一切皆无，无色无相，清净独处，心注无累，诸染不起，是名无所有处。
Ākiñcaññāyatanaṃsamatikkammāti etthāpi pubbe vuttanayeneva jhānampi ākiñcaññāyatanaṃ ārammaṇampi. Ārammaṇampi hi pubbe vuttanayeneva ākiñcaññañca taṃ tatiyassa āruppajjhānassa ārammaṇattā adhiṭṭhānaṭṭhena āyatanañcāti ākiñcaññāyatanaṃ, tathā ākiñcaññañca taṃ tasseva jhānassa sañjātihetuttā sañjātidesaṭṭhena āyatanañcātipi ākiñcaññāyatanaṃ. Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ nevasaññānāsaññāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetamekajjhaṃ katvā ‘‘ākiñcaññāyatanaṃ samatikkammā’’ti idaṃ vuttanti veditabbaṃ. Saññāvedayitanirodhakathā heṭṭhā kathitāva.
克服无所有界，这也与前所称禅定和修习相同。无所有界，是指第三禅禅境所缘之处，及其由禅生的界相。此二境亦皆由分别和无分别摒除而成，因修习不住于境界色相及心识，故当入无想非想处，合为一体，称之为克服无所有界，应了解此义。关于想受皆犹如止息之理，已于后下文详述。
‘‘Rūpī rūpāni passatī’’tiādikā satta vimokkhā paccanīkadhammehi suṭṭhu vimuccanaṭṭhena ārammaṇe abhirativasena suṭṭhu muccanaṭṭhena ca vimokkhā, nirodhasamāpatti pana cittacetasikehi vimuttaṭṭhena vimokkho. Samāpattisamāpannasamaye vimutto hoti, vuṭṭhitasamaye avimutto hotīti samayavimokkho. Samucchedavimuttivasena accantavimuttattā ariyamaggā, paṭippassaddhivimuttivasena accantavimuttattā sāmaññaphalāni, nissaraṇavimuttivasena accantavimuttattā nibbānaṃ asamayavimokkho. Tathā sāmayikāsāmayikavimokkhā.
言“色者观色”及诸七种解脱支配境界，谓在适当之法上以喜欢于境生净解脱并得自在。色界解脱乃由身心舍离所致之解脱，而灭尽定为心意自由解脱。修入禅定时，得解脱称作有时解脱；离禅立时，则无解脱之感，即为无时解脱。有时解脱指能断绝习潜，称正道所导之特别解脱。余派解脱谓断除烦恼，称为普通果位解脱。驱除烦恼称为超越涅槃，非有时之解脱。是故依时间及境况，有时无时解脱之分。
Pamādaṃ āgamma parihāyatīti kuppo. Tathā na parihāyatīti akuppo. Lokāya saṃvattatīti lokiyo. Ariyamaggā lokaṃ uttarantīti lokuttarā, sāmaññaphalāni nibbānañca lokato uttiṇṇāti lokuttarā. Ādittaṃ ayoguḷaṃ makkhikā viya tejussadaṃ lokuttaraṃ dhammaṃ āsavā nālambantīti anāsavo. Rūpappaṭisaññuttoti rūpajjhānāni. Arūpappaṭisaññuttoti arūpasamāpattiyo. Taṇhāya ālambito paṇihito. Anālambito appaṇihito. Maggaphalāni ekārammaṇattā ekaniṭṭhattā ca ekattavimokkho, nibbānaṃ adutiyattā ekattavimokkho, ārammaṇanānattā vipākanānattā ca nānattavimokkho.
违背慎重即称执顽，反之则称不执顽。世界即众生所居，圣谛胜越世界称为胜世，普通果位与涅槃皆为超越俗世。涅槃如火灭蜂巢，超脱诸烦恼，故称无染。色界限制意界称色界定识，非色界限制意界称无色界定识。渴爱依托者称为有执，非依托者称为无执。圣道圣果具唯一性、最高性且不变化，涅槃为最高唯一、不逾越之正等解脱，缘诸境多样，则果报亦有差别。
§214
214.Siyāti bhaveyya, dasa hontīti ca eko hotīti ca bhaveyyāti attho. ‘‘Siyā’’ti ca etaṃ vidhivacanaṃ, na pucchāvacanaṃ. Vatthuvasenāti niccasaññādidasavatthuvasena dasa honti. Pariyāyenāti vimuccanapariyāyena eko hoti. Siyāti kathañca siyāti yaṃ vā siyāti vihitaṃ, taṃ kathaṃ siyāti pucchati. Aniccānupassanañāṇanti samāsapadaṃ. Aniccānupassanāñāṇanti vā pāṭho. Tathā sesesupi. Niccato saññāyāti niccato pavattāya saññāya, ‘‘nicca’’nti pavattāya saññāyāti attho. Esa nayo sukhato attato nimittato saññāyāti etthāpi. Nimittatoti ca niccanimittato. Nandiyā saññāyāti nandivasena pavattāya saññāya, nandisampayuttāya saññāyāti attho. Esa nayo rāgato samudayato ādānato paṇidhito abhinivesato saññāyāti etthāpi. Yasmā pana khayavayavipariṇāmānupassanā tisso aniccānupassanādīnaṃ balavabhāvāya balavapaccayabhūtā bhaṅgānupassanāvisesā. Bhaṅgadassanena hi aniccānupassanā balavatī hoti. Aniccānupassanāya ca balavatiyā jātāya ‘‘yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā’’ti (saṃ. ni. 3.15) dukkhānattānupassanāpi balavatiyo honti. Tasmā aniccānupassanādīsu vuttāsu tāpi tisso vuttāva honti. Yasmā ca suññatānupassanā ‘‘abhinivesato saññāya muccatī’’ti vacaneneva sārādānābhinivesasammohābhinivesaālayābhinivesasaññogābhinivesato saññāya muccatīti vuttameva hoti, abhinivesābhāveneva appaṭisaṅkhāto saññāya muccatīti vuttameva hoti, tasmā adhipaññādhammavipassanādayo pañcapi anupassanā na vuttāti veditabbā. Evaṃ aṭṭhārasasu mahāvipassanāsu etā aṭṭha anupassanā avatvā daseva anupassanā vuttāti veditabbā.
214. “可能会存在”、“有十个”和“只有一个”这三种说法含义各异。“可能会存在”属于命令语气，不是疑问语气。根据语境，必定有十个（存在）属于“有十个”的意思。变通使用时，则表示因缘解除而“只有一个”的意思。关于“可能会存在”的说法，有时会追问为何会存在，或什么是必须存在的，这既是一种询问，也是一种陈述。所谓“无常观知”是一个合成词，也可写作“无常观之知”。余下部分同理。所谓“必定的分别忆念”，是指必然产生的分别忆念，“必定”意指必然存在的分别忆念。这里的“分别忆念”既可以是快乐的，亦可指自身的征相，“征相”是指必然的征相。诸如“欢喜的分别忆念”，则是指以欢喜为缘而生起的分别忆念，即因生起的贪欲、执著相关的分别忆念。由于无常、集灭变异的观知中，所谓三种无常观——诸如无常观、破坏观等——皆因其力量而形成破坏之观。正是通过破坏观照的缘故，无常观力才强大。由无常观力催生的“无常即苦，苦即无我”的观知，亦是具大力量的观知。因而，在无常观等观照中，三种无常观的说法皆为正理。有云空观使“执着分别忆念得以解除”，由此可见，执著的迷惑、执著的入处、执著之缠绵，皆可由执著分别忆念的解脱而消除，正如经中所说“由于无执著，没有担当的分别忆念而得解脱”。因此，诸如支配般智、法慧等五种观职，未被称为无常观等五种观知之一。如此，在十八种大观照之中，归纳为八种观知，余下十种观知即称为十种观知。
§215
215.Aniccānupassanā yathābhūtaṃ ñāṇanti aniccānupassanāyeva yathābhūtañāṇaṃ. Ubhayampi paccattavacanaṃ. Yathābhūtañāṇanti ñāṇattho vutto. Evaṃ sesesupi. Sammohā aññāṇāti sammohabhūtā aññāṇā. Muccatīti vimokkhattho vutto.
215.无常观知即是观照无常现象的实相观知，两者是同一种真知。这两者都是现在时态的。所谓实相观知，即实相的知见。其余部分亦同。迷惑的相关知识被称为迷惑之智，解脱则被称为解脱之智。
§216
216.Aniccānupassanāanuttaraṃ sītibhāvañāṇanti ettha sāsaneyeva sabbhāvato uttamaṭṭhena anuttaraṃ, anuttarassa paccayattā vā anuttaraṃ, sītibhāvo eva ñāṇaṃ sītibhāvañāṇaṃ. Taṃ aniccānupassanāsaṅkhātaṃ anuttaraṃ sītibhāvañāṇaṃ. ‘‘Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo anuttaraṃ sītibhāvaṃ sacchikātu’’nti (a. ni. 6.85) ettha nibbānaṃ anuttaro sītibhāvo nāma. Idha pana vipassanā anuttaro sītibhāvo. Niccato santāpapariḷāhadarathā muccatīti etthāpi ‘‘nicca’’nti pavattakilesā eva idha cāmutra ca santāpanaṭṭhena santāpo, paridahanaṭṭhena pariḷāho, uṇhaṭṭhena darathoti vuccanti.
216.无上无比的无常观念知，是指于本教法之中具足一切现象、超胜至极的无上境界，或因缘条件而成无上境界，即为无上的清净状态观知。此即称无常观所涵摄之无上清净观念知。经中有言：“比库们，具足六法的比库，能够证得无上清净境界。”这里，所谓涅槃即此无上清净境界。在此处，观照即是无上清净境界。因必然的痛苦、悲伤、劳苦等污垢持续存在，故称“必定”产生的分别忆念为“必定”。此处“必定”涵盖烦恼的产生与消除。痛苦指烦恼导致的悲哀，燃烧则为痛苦或折磨的喻说，炎热亦类似。
§217
217.Nekkhammaṃ jhāyatīti jhānantiādayo heṭṭhā vuttatthā. Nekkhammādīni cettha aṭṭha samāpattiyo ca nibbedhabhāgiyāneva.
217.“修行出离”即修习禅那等层次的下位含义。所谓出离等诸法，具体而言有八种修证境界，皆为通向解脱的条件。
§218
218.Anupādā cittassa vimokkhoti idha vipassanāyeva. ‘‘Etadatthā kathā, etadatthā mantanā, yadidaṃ anupādā cittassa vimokkho’’ti (pari. 366; a. ni. 3.68) ettha pana nibbānaṃ anupādā cittassa vimokkho. Katihupādānehīti katihi upādānehi. Katamā ekupādānāti katamato ekupādānato. Idaṃ ekupādānāti ito ekato upādānato. Idanti pubbañāṇāpekkhaṃ vā. Upādānato muccanesu yasmā ādito saṅkhārānaṃ udayabbayaṃ passitvā passitvā aniccānupassanāya vipassati, pacchā saṅkhārānaṃ bhaṅgameva passitvā animittānupassanāya vipassati. Aniccānupassanāvisesoyeva hi animittānupassanā. Saṅkhārānaṃ udayabbayadassanena ca bhaṅgadassanena ca attābhāvo pākaṭo hoti. Tena diṭṭhupādānassa ca attavādupādānassa ca pahānaṃ hoti. Diṭṭhippahāneneva ca ‘‘sīlabbatena attā sujjhatī’’ti dassanassa abhāvato sīlabbatupādānassa pahānaṃ hoti. Yasmā ca anattānupassanāya ujukameva attābhāvaṃ passati, anattānupassanāvisesoyeva ca suññatānupassanā, tasmā imāni cattāri ñāṇāni diṭṭhupādānādīhi tīhi upādānehi muccanti. Dukkhānupassanādīnaṃyeva pana catassannaṃ taṇhāya ujuvipaccanīkattā aniccānupassanādīnaṃ catassannaṃ kāmupādānato muccanaṃ na vuttaṃ. Yasmā ādito dukkhānupassanāya ‘‘saṅkhārā dukkhā’’ti passato pacchā appaṇihitānupassanāya ca ‘‘saṅkhārā dukkhā’’ti passato saṅkhārānaṃ patthanā pahīyati. Dukkhānupassanāvisesoyeva hi appaṇihitānupassanā. Yasmā ca saṅkhāresu nibbidānupassanāya nibbindantassa virāgānupassanāya virajjantassa saṅkhārānaṃ patthanā pahīyati, tasmā imāni cattāri ñāṇāni kāmupādānato muccanti. Yasmā nirodhānupassanāya kilese nirodheti, paṭinissaggānupassanāya kilese pariccajati, tasmā imāni dve ñāṇāni catūhi upādānehi muccantīti evaṃ sabhāvanānattena ca ākāranānattena ca aṭṭhasaṭṭhi vimokkhā niddiṭṭhā.
218.“心解脱于不执著”，此指的是在正慧观照之中。经文云：“此是意旨，这里所说的是心中不执著得解脱。”这里所称不执著解脱是涅槃。所谓“多种执著”，是指依赖多种不同的执著。所谓“一个执著”，是指依赖某一个执著。此处“一执著”涵盖从前知见的依附。因由执著知识，修习观无常，见所依之行为及其兴灭，由此实见无常；继而观其破坏，实见无相。所谓无常观中的无相观即无相观知。因见生灭及破坏，生灭的本我状态明显显现。由此弃除有见执著及我见执著。弃除有见即是“戒行修持自净”，因见无戒行故舍弃戒行执著。因观无我而简易见到自我之无，从而无我观知生起，亦是无相观知。因此，这四种智慧由见执著及其他三种执著一并解脱。至于由痛苦观照等四种智慧所生，因其对烦恼四念转之清晰观察，未论及脱离“欲执著”等四种执著。因为观照痛苦，生起了“诸行苦”的观知，继而观照灭苦也生起“诸行苦”的观念，这里是见执著生起的痛苦观知。灭苦观已包括见执著。由厌弃诸行、观照烦恼断灭者，痛苦观中特别指厌弃观，因此这四种智慧能解脱“欲执著”。又因止观观照，致使烦恼止息，舍弃烦恼，因此能解脱二种执著，加上前述四种，共解脱八种执著，已具足解脱。
§219
219. Idāni ādito uddiṭṭhānaṃ tiṇṇaṃ vimokkhānaṃ mukhāni dassetvā vimokkhamukhapubbaṅgamaṃ indriyavisesaṃ puggalavisesañca dassetukāmo tīṇi kho panimānītiādimāha. Tattha vimokkhamukhānīti tiṇṇaṃ vimokkhānaṃ mukhāni. Lokaniyyānāya saṃvattantīti tedhātukalokato niyyānāya niggamanāya saṃvattanti. Sabbasaṅkhāre paricchedaparivaṭumato samanupassanatāyāti sabbesaṃ saṅkhārānaṃ udayabbayavasena paricchedato ceva parivaṭumato ca samanupassanatāya. Lokaniyyānaṃ hotīti pāṭhaseso. Aniccānupassanā hi udayato pubbe saṅkhārā natthīti paricchinditvā tesaṃ gatiṃ samannesamānā vayato paraṃ na gacchanti, ettheva antaradhāyantīti parivaṭumato pariyantato samanupassati. Sabbasaṅkhārā hi udayena pubbantaparicchinnā, vayena aparantaparicchinnā. Animittāya ca dhātuyā cittasampakkhandanatāyāti vipassanākkhaṇepi nibbānaninnatāya animittākārena upaṭṭhānato animittasaṅkhātāya nibbānadhātuyā cittapavisanatāya ca lokaniyyānaṃ hoti. Manosamuttejanatāyāti cittasaṃvejanatāya. Dukkhānupassanāya hi saṅkhāresu cittaṃ saṃvijjati. Appaṇihitāya ca dhātuyāti vipassanākkhaṇepi nibbānaninnatāya appaṇihitākārena upaṭṭhānato appaṇihitasaṅkhātāya nibbānadhātuyā. Sabbadhammeti nibbānassa avipassanupagattepi anattasabhāvasabbhāvato ‘‘sabbasaṅkhāre’’ti avatvā ‘‘sabbadhamme’’ti vuttaṃ. Parato samanupassanatāyāti paccayāyattattā avasatāya avidheyyatāya ca ‘‘nāhaṃ na mama’’nti evaṃ anattato samanupassanatāya. Suññatāya ca dhātuyāti vipassanākkhaṇepi nibbānaninnatāya suññatākārena upaṭṭhānato suññatāsaṅkhātāya nibbānadhātuyā. Iti imāni tīṇi vacanāni aniccadukkhānattānupassanānaṃ vasena vuttāni. Teneva tadanantaraṃ aniccato manasikarototiādi vuttaṃ. Tattha khayatoti khīyanato. Bhayatoti sabhayato. Suññatoti attarahitato.
219.现今已示现三种解脱之门的前导点，以及呈现通向解脱的前导的五感特征与个体特征。这里所谓解脱之门，是三种解脱之门。因缘法则的普遍运行，意味着引导现象由缘起而来，终有归灭。无常观照是诸行从前已兴起故何处皆无，因断除诸行而予以渐次观察。诸行随缘起而生，随寿命而灭。因无相缘起，离心缠扰，故生灭界限不可执著。当下观照正是无相观照，其缘起于涅槃界，意乐即心之敏锐感知。于痛苦观照，心觉痛苦。于灭苦观照，是由于止息分法，远离执著助缘而契入涅槃界。总法上，虽无直接观察，然因无我本性，殊胜地称“诸行”或“诸法”。对诸行无执著而观照者，依条件、所在，分别为“非我”、“非属于吾我”等无我性质。于空性境界之观照，由于无相缘起、涅槃增益照临，称为无空性观照。故此三种说法，即无常、苦、无我三观的实相观知说法，为无常、苦、无我的真知境界。此经文中亦记载有关于对无常-苦-无我观照后的心念生起、消散等状态。此中，“灭”即衰减，懈怠即畏惧，“空”即无我和无自性。
Adhimokkhabahulanti aniccānupassanāya ‘‘khaṇabhaṅgavasena saṅkhārā bhijjantī’’ti saddhāya paṭipannassa paccakkhato khaṇabhaṅgadassanena ‘‘saccaṃ vatāha bhagavā’’ti bhagavati saddhāya saddhābahulaṃ cittaṃ hoti. Atha vā paccuppannānaṃ padesasaṅkhārānaṃ aniccataṃ passitvā ‘‘evaṃ aniccā atītānāgatapaccuppannā sabbe saṅkhārā’’ti adhimuccanato adhimokkhabahulaṃ cittaṃ hoti. Passaddhibahulanti dukkhānupassanāya cittakkhobhakarāya paṇidhiyā pajahanato cittadarathābhāvena passaddhibahulaṃ cittaṃ hoti. Atha vā dukkhānupassanāya saṃvegajananato saṃviggassa ca yoniso padahanato vikkhepābhāvena passaddhibahulaṃ cittaṃ hoti. Vedabahulanti anattānupassanāya bāhirakehi adiṭṭhaṃ gambhīraṃ anattalakkhaṇaṃ passato ñāṇabahulaṃ cittaṃ hoti. Atha vā ‘‘sadevakena lokena adiṭṭhaṃ anattalakkhaṇaṃ diṭṭha’’nti tuṭṭhassa tuṭṭhibahulaṃ cittaṃ hoti.
“烦恼观念多聚”指的是对无常观的深入修习。修习者以“因诸行如刹那破灭”之信心为根基，透过亲身的刹那破灭观察，初步感得“世尊言真实无疑”。以此信心增长，心变得坚固扎实。或者对于眼前各种现象诸行的无常观察，断定过去、未来与现在诸行皆是如此，心生断疑决定之信，烦恼观念增长。修习“安静多聚”则是为无常观所生的痛苦观所感，观者抛弃心中搅扰，以纯净的心性安住，心具安静多聚。或者因无常观而起痛苦观所生的慌乱焦躁，深入正思维斟酌，断除散乱，心具安静多聚。修习“智慧多聚”是对无我观，即外境深审无我相，透彻观察而成，心具智慧多聚。或者因观察外境有无我相而生喜悦，心具喜悦多聚。
Adhimokkhabahulo saddhindriyaṃ paṭilabhatīti pubbabhāge adhimokkho bahulaṃ pavattamāno bhāvanāpāripūriyā saddhindriyaṃ nāma hoti, taṃ so paṭilabhati nāma. Passaddhibahulo samādhindriyaṃ paṭilabhatīti pubbabhāge passaddhibahulassa ‘‘passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyatī’’ti (paṭi. ma. 1.73; a. ni. 5.26) vacanato bhāvanāpāripūriyā passaddhipaccayā samādhindriyaṃ hoti, taṃ so paṭilabhati nāma. Vedabahulo paññindriyaṃ paṭilabhatīti pubbabhāge vedo bahulaṃ pavattamāno bhāvanāpāripūriyā paññindriyaṃ nāma hoti, taṃ so paṭilabhati nāma.
“烦恼观念多聚”是指极盛的信心根，前文所说的烦恼观念旺盛时，乃是指对信根的圆满增长，故称烦恼观念多聚，修习者由此获得信根。 “安静多聚”是指极盛的定根，前文云“具定身便能感受安乐，安乐者心得定持”，这是对应安静的法缘，即以定根为基础，故称安静多聚；修习者由此获得定根。 “智慧多聚”是指极盛的慧根，前文说“以智慧多聚兴盛，修持得慧”，亦即以智慧根为基础，故称智慧多聚，修习者由此获得慧根。
Ādhipateyyaṃ hotīti chandādike adhipatibhūtepi sakiccanipphādanavasena adhipati hoti padhāno hoti. Bhāvanāyāti bhummavacanaṃ, uparūpari bhāvanatthāya vā. Tadanvayā hontīti taṃ anugāminī taṃ anuvattinī honti. Sahajātapaccayā hontīti uppajjamānā ca sahauppādanabhāvena upakārakā honti pakāsassa padīpo viya. Aññamaññapaccayā hontīti aññamaññaṃ uppādanupatthambhanabhāvena upakārakā honti aññamaññūpatthambhakaṃ tidaṇḍaṃ viya. Nissayapaccayā hontīti adhiṭṭhānākārena nissayākārena ca upakārakā honti tarucittakammānaṃ pathavīpaṭādi viya. Sampayuttapaccayā hontīti ekavatthukaekārammaṇaekuppādaekanirodhasaṅkhātena sampayuttabhāvena upakārakā honti.
「主宰」乃指对欲望等诸法起支配主导作用者，因其能产生及消灭机制而称为主宰且为重心。 “修习”即指基础，含上位基础。 “按次序而成”即为继随，伴随前行。 “共生因缘”即指共起现行的共依存，如灯影之于灯火。 “相互因缘”即指互相扶持，彼此促成，类似三支柱。 “依凭因缘”即基于立足点及依托，类似大地之于树木根本。 “依附连结因缘”即指某一事物因执持同一法所生，而因集起、持续和毁灭而相依相连。
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220.Paṭivedhakāleti maggakkhaṇe saccapaṭivedhakāle. Paññindriyaṃ ādhipateyyaṃ hotīti maggakkhaṇe nibbānaṃ ārammaṇaṃ katvā saccadassanakiccakaraṇavasena ca kilesappahānakiccakaraṇavasena ca paññindriyameva jeṭṭhakaṃ hoti. Paṭivedhāyāti saccapaṭivijjhanatthāya. Ekarasāti vimuttirasena. Dassanaṭṭhenāti saccadassanaṭṭhena. Evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhatīti maggakkhaṇe sakiṃyeva bhāvanāya ca paṭivedhassa ca sabbhāvadassanatthaṃ vuttaṃ. Anattānupassanāya vipassanākkhaṇepi paññindriyasseva ādhipateyyattā ‘‘paṭivedhakālepī’’ti apisaddo payutto.
「证入者」即在圣道之境，指真理之证入处。 “慧根主宰”意指在圣道中断灭烦恼、入证真理时，智慧根为主导，其作用最大。此时修持断除烦恼，使慧根成为最显著。 “证入”即为真实知晓。 “一乘”即无碍解脱。 “观所证处”即指真实现场。如此修证与观照皆关联，目的为彻见一切。 於无我观入证之际，慧根为主导，此时称之为“证入时期”，是业界通用说法。
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221.Aniccatomanasikaroto katamindriyaṃ adhimattaṃ hotītiādi indriyavisesena puggalavisesaṃ dassetuṃ vuttaṃ. Tattha adhimattanti adhikaṃ. Tattha saddhindriyasamādhindriyapaññindriyānaṃ adhimattatā saṅkhārupekkhāya veditabbā. Saddhāvimuttoti ettha avisesetvā vuttepi upari visesetvā vuttattā sotāpattimaggaṃ ṭhapetvā sesesu sattasu ṭhānesu saddhāvimuttoti vuttaṃ hoti. Saddhāvimutto saddhindriyassa adhimattattā hoti, na saddhindriyassa adhimattattā sabbattha saddhāvimuttotipi vuttaṃ hoti. Sotāpattimaggakkhaṇe saddhindriyassa adhimattattāyeva sesesu samādhindriyapaññindriyādhimattattepi sati saddhāvimuttoyeva nāma hotīti vadanti. Kāyasakkhī hotīti aṭṭhasupi ṭhānesu kāyasakkhī nāma hoti. Diṭṭhippatto hotīti saddhāvimutte vuttanayeneva veditabbaṃ.
「无常专注」者，欲显个人根机差异及各根性质。 “优势”即为过度、突出之意。 此中应以信根、定根、慧根的优势程度来分辨诸法无常观。 “信解正等”未细分时，指断塔圣道之外；细分时，指断塔及其余七道，皆标示以“信解正等”。 只有因信根的优势表现而称信解正等；并非任何信根优势均称信解正等。 斩断圣道时，因信根优势；其他七境界，则由定根与慧根优势并用时亦称之为信解正等。 “躯体证据”即指身证，有八处谓之身证。 “见道果获”指断塔圣道时信根的具足，称为见果取得，是证近已得涅槃之明证。
Saddahanto vimuttoti saddhāvimuttoti saddhindriyassa adhimattattā sotāpattimaggakkhaṇe saddahanto catūsupi phalakkhaṇesu vimuttoti saddhāvimuttoti vuttaṃ hoti. Uparimaggattayakkhaṇe saddhāvimuttattaṃ idāni vakkhati. Sotāpattimaggakkhaṇe pana saddhānusārittaṃ pacchā vakkhati. Phuṭṭhattā sacchikatoti kāyasakkhīti sukkhavipassakatte sati upacārajjhānaphassassa rūpārūpajjhānalābhitte sati rūpārūpajjhānaphassassa phuṭṭhattā nibbānaṃ sacchikatoti kāyasakkhī, nāmakāyena vuttappakāre jhānaphasse ca nibbāne ca sakkhīti vuttaṃ hoti. Diṭṭhattā pattoti diṭṭhippattoti sotāpattimaggakkhaṇe sampayuttena paññindriyena paṭhamaṃ nibbānassa diṭṭhattā pacchā sotāpattiphalādivasena nibbānaṃ pattoti diṭṭhippatto, paññindriyasaṅkhātāya diṭṭhiyā nibbānaṃ pattoti vuttaṃ hoti. Sotāpattimaggakkhaṇe pana dhammānusārittaṃ pacchā vakkhati. Saddahanto vimuccatīti saddhāvimuttoti saddhindriyassa adhimattattā sakadāgāmianāgāmiarahattamaggakkhaṇesu saddahanto vimuccatīti saddhāvimutto. Ettha vimuccamānopi āsaṃsāya bhūtavacanavasena ‘‘vimutto’’ti vutto. Jhānaphassanti tividhaṃ jhānaphassaṃ. ‘‘Jhānaphassa’’ntiādīni ‘‘dukkhā saṅkhārā’’tiādīni ca paṭhamaṃ vuttaṃ dvayameva visesetvā vuttāni. Ñātaṃ hotītiādīni heṭṭhā vuttatthāni. Ettha ca jhānalābhī puggalo samādhindriyassa anukūlāya dukkhānupassanāya eva vuṭṭhahitvā maggaphalāni pāpuṇātīti ācariyānaṃ adhippāyo.
“信护得解脱”即指因信根优势，斩断圣道成为四果中的断塔时，信根的发挥即为保障解脱者，称为信护得解脱。文末解释斩断圣道时佛教经典所述信根优势义。 “身证”是指根植于身内之体悟，适用于内观禅定等。 “见得”即见道果获，是指断塔圣道时，第一涅槃之成就；后来因斩断圣果等，得以获证涅槃之名。 斩断圣道时亦有智慧配合讲述。 “信护得解脱”在声闻、斯陀含、阿那含、阿拉汉四果中，皆称得解脱。这里“解脱”以已成为既成事实的用言出现。 “禅定触”分三类，此指的禅定触是烦恼诸行的本质触。 “已知”即“身证”，是指以专注观察禅定及涅槃现象而得之证据。 “见已得”指斩断圣道时，随智慧根伴随而得第一涅槃证见；此后诸得果次第而成涅槃证得。 斩断圣道时后续法的依止也得到了阐释。 “信护得解脱”即对应各种圣道如斯陀含、阿那含、阿拉汉等各类解脱。这里之“解脱”为既成之事实语态。 “禅定触”即禅定境界的各种感触。 “禅定触”等语归入烦恼诸行根本性质中提及的第二种。 “知晓”上文说明作用如下。此处提及修习者因定根而产生的依止与证果，能够契合无常苦观而达致道果，乃师长所示意。
Siyāti siyuṃ, bhaveyyunti attho. ‘‘Siyā’’ti etaṃ vidhivacanameva. Tayo puggalāti vipassanāniyamena indriyaniyamena ca vuttā tayo puggalā. Vatthuvasenāti tīsu anupassanāsu ekekaindriyavatthuvasena. Pariyāyenāti teneva pariyāyena. Iminā vārena kiṃ dassitaṃ hoti ? Heṭṭhā ekekissā anupassanāya ekekassa indriyassa ādhipaccaṃ yebhuyyavasena vuttanti ca, kadāci tīsupi anupassanāsu ekekasseva indriyassa ādhipaccaṃ hotīti ca dassitaṃ hoti. Atha vā pubbabhāgavipassanākkhaṇe tissannampi anupassanānaṃ sabbhāvato tāsu pubbabhāgavipassanāsu tesaṃ tesaṃ indriyānaṃ ādhipaccaṃ apekkhitvā maggaphalakkhaṇesu saddhāvimuttādīni nāmāni hontīti. Evañhi vuccamāne heṭṭhā vuṭṭhānagāminivipassanāya upari ca kato indriyādhipaccapuggalaniyamo sukatoyeva niccaloyeva ca hoti. Anantaravāre siyāti aññoyevāti evaṃ siyāti attho. Ettha pubbe vuttoyeva niyamo.
‘‘愿存则存，若存在即有涵义。‘愿存’者，此只是法定用语。所谓三人，依内观戒律与根本戒律所说，即是三种人。依相而论，三者分别为三个不共观察项，各以一根基分别相类似。‘依相周遍’者，即以此相为周遍。用此语气问，何等义理被宣示？此处乃于每一不共观察项及其对应根基，分别依其主导而说，有时也说明于三不共观察项中，仅就某一不共项的主导而言。或者于先前内观之初，三重不共观皆涵盖其本性，及于先前内观项中各自根基的主导，依住道果相，名为信解等。如此说时，于此更深次的内观中，关于多根导演者的分别规定，既如净水清浊之例。连续且持续存在谓之‘愿他亦存’，此即‘愿存’之义。此处所言，皆是先前所说戒律规定。
Idāni maggaphalavasena puggalavisesaṃ vibhajitvā dassetuṃ aniccato manasikaroto…pe… sotāpattimaggaṃ paṭilabhatītiādimāha. Tattha saddhaṃ anussarati anugacchati, saddhāya vā nibbānaṃ anussarati anugacchatīti saddhānusārī. Sacchikatanti paccakkhakataṃ. Arahattanti arahattaphalaṃ. Paññāsaṅkhātaṃ dhammaṃ anussarati, tena vā dhammena nibbānaṃ anussaratīti dhammānusārī.
现今依据道果，分解个人特质加以显现，如‘无常观照……’等，至于‘得初果道’等语，表达者是。于此，依信行持、随顺信解者，谓之信行者。‘真实显现’者，指明了觉知明确。‘阿拉汉’者，是阿拉汉果实。‘依智慧所知教法’者，随慧通达法者，名为法随者。
§222
222. Puna aparehi pariyāyehi indriyattayavisesena puggalavisesaṃ vaṇṇetukāmo ye hi kecītiādimāha. Tattha bhāvitā vāti atīte bhāvayiṃsu vā. Bhāventi vāti paccuppanne. Bhāvissanti vāti anāgate. Adhigatā vātiādi ekekantikaṃ purimassa purimassa atthavivaraṇatthaṃ vuttaṃ. Phassitā vāti ñāṇaphusanāya phusiṃsu vā. Vasippattāti issarabhāvaṃ pattā. Pāramippattāti vosānaṃ pattā. Vesārajjappattāti visāradabhāvaṃ pattā. Sabbattha saddhāvimuttādayo heṭṭhā vuttakkhaṇesuyeva, satipaṭṭhānādayo maggakkhaṇeyeva. Aṭṭha vimokkheti ‘‘rūpī rūpāni passatī’’tiādike (paṭi. ma. 1.209; dha. sa. 248) paṭisambhidāmaggappattiyā eva pattā.
222. 又以他种文体，按根基相性，描写个人别相，称言‘何如是有培养者’等。此处所谓培养，是指已成过去所成。‘培养中’谓现时所炼。‘将来时’谓未来所成。‘已证持’等，用以详细说明前者之意义。‘感知’谓因识触而感受。‘得势’谓得长处。‘圆满得势’谓成就圆满。‘总信解等’遍及底下与道际，如同‘念处’对应顿悟道际。所谓八解脱，即以‘见色见种种色’等见地，是依精通分解道者路径而得。
Tisso sikkhāti adhisīlasikkhā adhicittasikkhā adhipaññāsikkhā maggappattā eva sikkhamānā. Dukkhaṃ parijānantītiādīni maggakkhaṇeyeva. Pariññāpaṭivedhaṃ paṭivijjhatīti pariññāpaṭivedhena paṭivijjhati, pariññāya paṭivijjhitabbanti vā pariññāpaṭivedhaṃ. Evaṃ sesesupi. Sabbadhammādīhi visesetvā abhiññāpaṭivedhādayo vuttā. Sacchikiriyāpaṭivedho pana maggakkhaṇeyeva nibbānapaccavekkhaṇañāṇasiddhivasena veditabboti. Evamidha pañca ariyapuggalā niddiṭṭhā honti, ubhatobhāgavimutto ca paññāvimutto cāti ime dve aniddiṭṭhā. Aññattha (visuddhi. 2.773) pana ‘‘yo pana dukkhato manasikaronto passaddhibahulo samādhindriyaṃ paṭilabhati, so sabbattha kāyasakkhī nāma hoti, arūpajjhānaṃ pana patvā aggaphalaṃ patto ubhatobhāgavimutto nāma hoti. Yo pana anattato manasikaronto vedabahulo paññindriyaṃ paṭilabhati, sotāpattimaggakkhaṇe dhammānusārī hoti, chasu ṭhānesu diṭṭhippatto, aggaphale paññāvimutto’’ti vuttaṃ. Te idha kāyasakkhidiṭṭhippattehiyeva saṅgahitā. Atthato pana arūpajjhānena ceva ariyamaggena cāti ubhatobhāgena vimuttoti ubhatobhāgavimutto. Pajānanto vimuttoti paññāvimuttoti. Ettāvatā indriyapuggalavisesā niddiṭṭhā honti.
所谓三学，即戒学、心学、慧学，乃成就道果者之学。‘生苦知’等，皆为道际教义。‘清晰说明’即完备演说，称‘透悟’。随此而说关于五种圣人，具有明示，他们是双重解脱者，既具断尽烦恼，亦通达智慧。此二种暂不明示。另处（《净道论》2.773），有言‘于苦受常观作意而得具定力藏识者，称作身识证’，入无色禅而得最高果者为双重解脱者。‘观无我而仁受慧达者，于得初果道瞬，随法行者，得见六处智慧与最高果，则称智慧解脱者。’此合身识证观相。意指凭无色禅与圣道，即此谓双重解脱者。懂之谓断尽，慧者谓智慧。至此，个别根基依人类别，已具明示。
§223-226
223-226. Idāni vimokkhapubbaṅgamameva vimokkhavisesaṃ puggalavisesañca dassetukāmo aniccato manasikarototiādimāha. Tattha dve vimokkhāti appaṇihitasuññatavimokkhā. Aniccānupassanāgamanavasena hi animittavimokkhoti laddhanāmo maggo rāgadosamohapaṇidhīnaṃ abhāvā saguṇato ca tesaṃyeva paṇidhīnaṃ abhāvā appaṇihitanti laddhanāmaṃ nibbānaṃ ārammaṇaṃ karotīti ārammaṇato ca appaṇihitavimokkhoti nāmampi labhati. Tathā rāgadosamohehi suññattā saguṇato ca rāgādīhiyeva suññattā suññatanti laddhanāmaṃ nibbānaṃ ārammaṇaṃ karotīti ārammaṇato ca suññatavimokkhoti nāmampi labhati. Tasmā te dve vimokkhā animittavimokkhanvayā nāma honti. Animittamaggato anaññepi aṭṭhannaṃ maggaṅgānaṃ ekekassa maggaṅgassa vasena sahajātādipaccayā ca hontīti veditabbā. Puna dve vimokkhāti suññatānimittavimokkhā. Dukkhānupassanāgamanavasena hi appaṇihitavimokkhoti laddhanāmo maggo rūpanimittādīnaṃ rāganimittādīnaṃ niccanimittādīnañca abhāvā saguṇato ca tesaṃyeva nimittānaṃ abhāvā animittasaṅkhātaṃ nibbānaṃ ārammaṇaṃ karotīti ārammaṇato ca animittavimokkhoti nāmampi labhati. Sesaṃ vuttanayeneva yojetabbaṃ. Puna dve vimokkhāti animittaappaṇihitavimokkhā. Yojanā panettha vuttanayā eva.
223-226. 现欲示解脱先导及别解脱之人，言‘观无常……’等。此处，两种解脱，一为非痴无有之空解脱。因观无常而至无相解脱，即觉此道不具烦恼及痴，且有自然本缘，称为无执解脱，乃对其缘起果空有本缘之入道认知。而因痴恚贪之缘起空有，叫空解脱，亦由此净道之根得名。此二解脱统称无相解脱。无相道属八道支之一，存在时住之本缘亦得显示。再有二解脱，叫空无相解脱，因观苦而致。此解脱法，斥除有色相、贪相、常相之有，及其自然无相，称此为无相所具之净空解脱，也是入道根基。此即解说自然相入道。复有两解脱，即无相无执解脱，以上皆由此论述相连接。
Paṭivedhakāleti indriyānaṃ vuttakkameneva vuttaṃ. Maggakkhaṇaṃ pana muñcitvā vipassanākkhaṇe vimokkho nāma natthi . Paṭhamaṃ vuttoyeva pana maggavimokkho ‘‘paṭivedhakāle’’ti vacanena visesetvā dassito. ‘‘Yo cāyaṃ puggalo saddhāvimutto’’tiādikā dve vārā ca ‘‘aniccato manasikaronto sotāpattimaggaṃ paṭilabhatī’’tiādiko vāro ca saṅkhitto, vimokkhavasena pana yojetvā vitthārato veditabbo. Ye hi keci nekkhammantiādiko vāro vuttanayeneva veditabboti. Ettāvatā vimokkhapuggalavisesā niddiṭṭhā hontīti.
所谓‘识别时’者，是依根基所说。若于道际放弃后，内观时无得名解脱。最初说道解脱称“识别时”，以此语彰显。‘是人以信解脱’等两质，次又‘观无常……’等，表明四期，体现了四种解脱类型。以此作凭，须依详细所说了解。有人取“离欲”等名义，即算数，依此明知解脱个别区别。至此，解脱圣人之别已示。
§227
227. Puna vimokkhamukhāni ca vimokkhe ca anekadhā niddisitukāmo aniccato manasikarontotiādimāha. Tattha yathābhūtanti yathāsabhāvena. Jānātīti ñāṇena jānāti. Passatīti teneva ñāṇena cakkhunā viya passati. Tadanvayenāti tadanugamanena, tassa paccakkhato ñāṇena diṭṭhassa anugamanenāti attho. Kaṅkhā pahīyatīti aniccānupassanāya niccāniccakaṅkhā, itarāhi itarakaṅkhā. Nimittanti santatighanavinibbhogena niccasaññāya pahīnattā ārammaṇabhūtaṃ saṅkhāranimittaṃ yathābhūtaṃ jānāti. Tena vuccati sammādassananti tena yathābhūtajānanena taṃ ñāṇaṃ ‘‘sammādassana’’nti vuccati. Pavattanti dukkhappattākāre sukhasaññaṃ ugghāṭetvā sukhasaññāya pahānena paṇidhisaṅkhātāya taṇhāya pahīnattā sukhasammatampi vipākapavattaṃ yathābhūtaṃ jānāti. Nimittañca pavattañcāti nānādhātumanasikārasambhavena samūhaghanavinibbhogena ubhayathāpi attasaññāya pahīnattā saṅkhāranimittañca vipākapavattañca yathābhūtaṃ jānāti. Yañca yathābhūtaṃ ñāṇantiādittayaṃ idāni vuttameva, na aññaṃ. Bhayato upaṭṭhātīti niccasukhaattābhāvadassanato yathākkamaṃ taṃ taṃ bhayato upaṭṭhāti. Yā ca bhayatupaṭṭhāne paññātiādinā ‘‘udayabbayānupassanāñāṇaṃ bhaṅgānupassanāñāṇaṃ bhayatupaṭṭhānañāṇaṃ ādīnavānupassanāñāṇaṃ nibbidānupassanāñāṇaṃ muñcitukamyatāñāṇaṃ paṭisaṅkhānupassanāñāṇaṃ saṅkhārupekkhāñāṇaṃ anulomañāṇa’’nti vuttesu paṭipadāñāṇadassanavisuddhisaṅkhātesu navasu vipassanāñāṇesu bhayatupaṭṭhānasambandhena avatthābhedena bhinnāni ekaṭṭhāni tīṇi ñāṇāni vuttāni, na sesāni.
二百二十七。复次，对于涅槃之门与涅槃本身，欲多方详细宣说无常之义，诸法本质如实、依其自相而生灭，称之。所谓“知”，以智慧而知；所谓“见”，以同智慧如眼见物般观察。所谓“依次相应”，乃谓依于智慧先行、随后守随而见。所谓“疑断”，指因观察无常而断除恒常之疑，及于他法自别分别疑。所谓“相”，乃指由恒断之见而断除，因缘聚合而生，作用显现，诸行的根本相，如实观察。以此称为正见，所谓正见，因这一如实的知见而得名。所谓“流转”，指观察苦蕴生起之过程，显露乐的观念，随乐观念之灭除，亦断灭渴贪欲，因灭尽渴贪而了知乐报生灭，了知过程。所谓“相与流转”，乃因多境所缘，多重分别之建立，因两者都以我执见断除，把诸行之相与果报流转如实知见。所谓“如实知”，即目前所述无他。所谓“畏护”，指因恒常之乐现象的显现，而依其适当而心存戒护。说“畏护”，如修习兴起见般，有起灭观知，频现等，故有多种称谓：“生起见”、“灭故见”、“畏护见”、“非趣见”、“出离见”、“厌离见”、“欲除见”、“回向见”、“诸行平等见”、“顺行见”等。此是新修禅观中分别禅慧，于畏护所相关的不同种类的知见，虽相异却集中归纳为三种知见，而非其余诸识。
Puna tīsu anupassanāsu ante ṭhitāya anantarāya anattānupassanāya sambandhena tāya saha suññatānupassanāya ekaṭṭhataṃ dassetuṃ yā ca anattānupassanā yā ca suññatānupassanātiādimāha. Imāni hi dve ñāṇāni atthato ekameva, avatthābhedena pana bhinnāni. Yathā ca imāni, tathā aniccānupassanā ca animittānupassanā ca atthato ekameva ñāṇaṃ, dukkhānupassanā ca appaṇihitānupassanā ca atthato ekameva ñāṇaṃ, kevalaṃ avatthābhedeneva bhinnāni. Anattānupassanāsuññatānupassanānañca ekaṭṭhatāya vuttāya tesaṃ dvinnaṃ dvinnampi ñāṇānaṃ ekalakkhaṇattā ekaṭṭhatā vuttāva hotīti. Nimittaṃ paṭisaṅkhā ñāṇaṃ uppajjatīti ‘‘saṅkhāranimittaṃ addhuvaṃ tāvakālika’’nti aniccalakkhaṇavasena jānitvā ñāṇaṃ uppajjati. Kāmañca na paṭhamaṃ jānitvā pacchā ñāṇaṃ uppajjati, vohāravasena pana ‘‘manañca paṭicca dhamme ca uppajjati manoviññāṇa’’ntiādīni (saṃ. ni. 4.60; ma. ni. 1.400; 3.421) viya evaṃ vuccati. Saddasatthavidūpi ca ‘‘ādiccaṃ pāpuṇitvā tamo vigacchatī’’tiādīsu viya samānakālepi imaṃ padaṃ icchanti. Ekattanayena vā purimañca pacchimañca ekaṃ katvā evaṃ vuttanti veditabbaṃ. Iminā nayena itarasmimpi padadvaye attho veditabbo. Muñcitukamyatādīnaṃ tiṇṇaṃ ñāṇānaṃ ekaṭṭhatā heṭṭhā vuttanayā eva.
复次，于三种内观之末，置于无我观缘，欲与之合一展示空观。所谓“无我观”与“空观”之辩论即此。此二种知义实质为一体，然于分别释义有差异。如同无常观与无相观在实义上为一知，苦观与缺陷观亦实为一知，唯各自释义有所别。关于无我观与空观既声明为合一，则因两者虽不同知种，然有统一特征，故称合一。所谓「相观归注识」知生起，乃谓“诸行之相，乃现时短暂之相”，因分别观知而成的识。先不识相，后识产生。于呼吸而言，有言“心业依止法而生起相识此识”，准此可见。若论语中说“遇火炎即火灭”的理，亦可意指同理。合一说，还包括前后兼施合为一体。因由此理，亦可于其他对立词释义领会真义。欲断见等三识的合一特性，仍是前所述详解之下位分类。
Nimittācittaṃ vuṭṭhātīti saṅkhāranimitte dosadassanena tattha anallīnatāya saṅkhāranimittā cittaṃ vuṭṭhāti nāma. Animitte cittaṃ pakkhandatīti saṅkhāranimittapaṭipakkhena animittasaṅkhāte nibbāne tanninnatāya cittaṃ pavisati. Sesānupassanādvayepi iminā nayena attho veditabbo. Nirodhe nibbānadhātuyāti idha vutteneva paṭhamānupassanādvayampi vuttameva hoti. Nirodhetipi pāṭho. Bahiddhāvuṭṭhānavivaṭṭane paññāti vuṭṭhānasambandhena gotrabhuñāṇaṃ vuttaṃ. Gotrabhū dhammāti gotrabhuñāṇameva. Itarathā hi ekaṭṭhatā na yujjati. ‘‘Asaṅkhatā dhammā, appaccayā dhammā’’tiādīsu (dha. sa. dukamātikā 7, 8) viya vā catumaggavasena vā bahuvacanaṃ katanti veditabbaṃ. Yasmā vimokkhoti maggo, maggo ca dubhatovuṭṭhāno, tasmā tena sambandhena yā ca dubhatovuṭṭhānavivaṭṭane paññātiādi vuttaṃ.
所谓“相为心生起”，是指因诸行之相所生有贪嗔痴的显现，彼处相作为心所生起。“非相为心消失”，则因诸行无相之灭除，心随灭现起。其他于相续观察也需如此理解。所谓“止灭为涅槃之体”，即此处首题说过初句，“涅槃止灭二相”中“止灭”的意涵。所谓“出于外而产生与消失”，根据出离或止息之理，即所谓“族类所属识”。“族类”即回归所属之识种。不同之处为统一性配合不可得。正如“非假造法”和“因缘法”等理，也应当认识其复数与四圣谛体系的相互关联。因涅槃即解脱之道，道亦包括不生不灭两相，故于解脱的出现与消失，类似理亦被教诫。
§228
228. Puna vimokkhānaṃ nānākkhaṇānaṃ ekakkhaṇapariyāyaṃ dassetukāmo katihākārehītiādimāha. Tattha ādhipateyyaṭṭhenāti jeṭṭhakaṭṭhena. Adhiṭṭhānaṭṭhenāti patiṭṭhānaṭṭhena. Abhinīhāraṭṭhenāti vipassanāvīthito nīharaṇaṭṭhena. Niyyānaṭṭhenāti nibbānupagamanaṭṭhena. Aniccato manasikarototi vuṭṭhānagāminivipassanākkhaṇeyeva . Animitto vimokkhoti maggakkhaṇeyeva. Esa nayo sesesu. Cittaṃ adhiṭṭhātīti cittaṃ adhikaṃ katvā ṭhāti, cittaṃ patiṭṭhāpetīti adhippāyo. Cittaṃ abhinīharatīti vipassanāvīthito cittaṃ nīharati. Nirodhaṃ nibbānaṃ niyyātīti nirodhasaṅkhātaṃ nibbānaṃ upagacchatīti evaṃ ākāranānattato catudhā nānākkhaṇatā dassitā.
二百二十八。复次，欲示涅槃各异时机之单一顺序，有几种别称等。所谓“统属权势”，指最强、最高；所谓“决定”，谓确立之根基；所谓“收敛”，指透过观照而精细除滞；所谓“引归”，指归于涅槃。称观察无常时，指于生起灭现的瞬间之观。称无相解脱时，指涅槃涌现的一刹那。此种说法，乃是对诸末端情境的不同显现。禅止作用于心，使其增长坚固，此谓持心。心立定即是确立，观照则心收敛内守。涅槃即断尽本质，达到涅槃状态，因而对各种缘起显现有四种不同瞬间表现出来。
Ekakkhaṇatāya samodhānaṭṭhenāti ekajjhaṃ samosaraṇaṭṭhena. Adhigamanaṭṭhenāti vindanaṭṭhena. Paṭilābhaṭṭhenāti pāpuṇanaṭṭhena. Paṭivedhaṭṭhenāti ñāṇena paṭivijjhanaṭṭhena. Sacchikiriyaṭṭhenāti paccakkhakaraṇaṭṭhena. Phassanaṭṭhenāti ñāṇaphusanāya phusanaṭṭhena. Abhisamayaṭṭhenāti abhimukhaṃ samāgamanaṭṭhena. Ettha ‘‘samodhānaṭṭhenā’’ti mūlapadaṃ, sesāni adhigamavevacanāni. Tasmāyeva hi sabbesaṃ ekato vissajjanaṃ kataṃ. Nimittā muccatīti niccanimittato muccati. Iminā vimokkhaṭṭho vutto. Yato muccatīti yato nimittato muccati. Tattha na paṇidahatīti tasmiṃ nimitte patthanaṃ na karoti. Yattha na paṇidahatīti yasmiṃ nimitte na paṇidahati. Tena suññoti tena nimittena suñño. Yena suññoti yena nimittena suñño. Tena nimittena animittoti iminā animittaṭṭho vutto.
所谓单一瞬间之集会，谓心专注合一。所谓得成，谓证得成果。所谓获得，谓达到彼果。所谓体认，即靠智慧确知。所谓现证，谓直接证悟。所谓触觉，谓以智慧稍稍触及。所谓近责，谓面见相应。此处“集会”一词为本根，其他诸词皆属获得过程界。故此一切均于一处汇聚集中。所谓“因相脱离”，谓由恒常之相而解脱。此即称为涅槃之境。所谓“脱离”，谓离开执著贪著之相，即涅槃境界。
Paṇidhiyā muccatīti paṇidhito muccati. ‘‘Paṇidhi muccatī’’ti pāṭho nissakkatthoyeva. Iminā vimokkhaṭṭho vutto. Yattha na paṇidahatīti yasmiṃ dukkhe na paṇidahati. Tena suññoti tena dukkhena suñño. Yena suññoti yena dukkhanimittena suñño. Yena nimittenāti yena dukkhanimittena. Tattha na paṇidahatīti iminā appaṇihitaṭṭho vutto. Abhinivesā muccatīti iminā vimokkhaṭṭho vutto. Yena suññoti yena abhinivesanimittena suñño. Yena nimittenāti yena abhinivesanimittena. Yattha na paṇidahati, tena suññoti yasmiṃ abhinivesanimitte na paṇidahati, tena abhinivesanimittena suñño. Iminā suññataṭṭho vutto.
所谓誓断，即指立誓后断除。称“誓断”是止息執着之教义。此为涅槃境界。所谓“不烧毁”，即于此境界无烦恼点燃之难。所谓“无空”，即令此不空无空。所谓“有空”，即于空法不生空。因“缘由无空”，即缘于无空廻避不生。故成此称。所谓誓愿断除，谓于痛苦不生执着。故称“无痛苦”。所谓无执着，谓对于难乐之执著皆无，依此故称其无执着。此称为空相境界。
§229
229. Puna aṭṭhavimokkhādīni niddisitukāmo atthi vimokkhotiādimāha. Tattha niccato abhinivesātiādīni saññāvimokkhe vuttanayena veditabbāni. Sabbābhinivesehīti vuttappakārehi abhinivesehi. Iti abhinivesamuccanavasena suññatavimokkhā nāma jātā, teyeva niccādinimittamuccanavasena animittavimokkhā, niccantiādipaṇidhīhi muccanavasena appaṇihitavimokkhā. Ettha ca paṇidhi muccatīti sabbattha nissakkattho veditabbo. Paṇidhiyā muccatīti vā pāṭho. ‘‘Sabbapaṇidhīhi muccatī’’ti cettha sādhakaṃ. Evaṃ tisso anupassanā tadaṅgavimokkhattā ca samucchedavimokkhassa paccayattā ca pariyāyena vimokkhāti vuttā.
229. 再次，欲说明八解脱等时，谓曰“解脱”等。此中，所谓恒常住着等，需从破除分别的解脱中由叙说知识所认识。所谓「所有住着」者，指依已说明之住着之种类。如此，由断除住着而成之称为空无住着的解脱，正名为生起的解脱；又由因恒常等具足的观缘断除而成称为无因的解脱；由恒常住着等誓愿的断除为无迹的解脱。此处“誓愿”的解脱，凡处应解为舍离，亦读作“以誓愿得断”。『以诸誓愿得断』，指此处的“能成就者”。如是三种观法，由于彼时生起的身解脱，以及由断除解脱的因缘和变化，故称为解脱。
§230
230.Tattha jātāti anantare vipassanāvimokkhepi sati imissā kathāya maggavimokkhādhikārattā tasmiṃ maggavimokkhe jātāti vuttaṃ hoti. Anavajjakusalāti rāgādivajjavirahitā kusalā. Vicchedaṃ katvā vā pāṭho. Bodhipakkhiyā dhammāti ‘‘cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā , ariyo aṭṭhaṅgiko maggo’’ti (ma. ni. 3.35, 43; cūḷani. mettagūmāṇavapucchāniddesa 22; mi. pa. 5.4.1) vuttā sattatiṃsa bodhipakkhiyadhammā. Idaṃ mukhanti idaṃ vuttappakāraṃ dhammajātaṃ ārammaṇato nibbānapavesāya mukhattā mukhaṃ nāmāti vuttaṃ hoti. Tesaṃ dhammānanti tesaṃ bodhipakkhiyānaṃ dhammānaṃ. Idaṃ vimokkhamukhanti nibbānaṃ vikkhambhanatadaṅgasamucchedapaṭippassaddhinissaraṇavimokkhesu nissaraṇavimokkhova, ‘‘yāvatā, bhikkhave , dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ dhammānaṃ aggamakkhāyatī’’ti (itivu. 90; a. ni. 4.34) vuttattā uttamaṭṭhena mukhañcāti vimokkhamukhaṃ. Vimokkhañca taṃ mukhañca vimokkhamukhanti kammadhārayasamāsavasena ayameva attho vutto. Vimokkhañcāti ettha liṅgavipallāso kato. Tīṇi akusalamūlānīti lobhadosamohā. Tīṇi duccaritānīti kāyavacīmanoduccaritāni. Sabbepi akusalā dhammāti akusalamūlehi sampayuttā duccaritehi sampayuttā ca asampayuttā ca sevitabbadomanassādīni ṭhapetvā sabbepi akusalā dhammā. Kusalamūlasucaritāni vuttapaṭipakkhena veditabbāni. Sabbepi kusalā dhammāti vuttanayeneva sampayuttā asampayuttā ca vimokkhassa upanissayabhūtā sabbepi kusalā dhammā. Vivaṭṭakathā heṭṭhā vuttā. Vimokkhavivaṭṭasambandhena panettha sesavivaṭṭāpi vuttā. Āsevanāti ādito sevanā. Bhāvanāti tasseva vaḍḍhanā. Bahulīkammanti tasseva vasippattiyā punappunaṃ karaṇaṃ. Maggassa pana ekakkhaṇeyeva kiccasādhanavasena āsevanādīni veditabbāni. Paṭilābho vā vipāko vātiādīni heṭṭhā vuttatthānevāti.
230. 此中所谓“生起”，乃指随后观行解脱中，因正念在此所说途径中得生，“道之解脱”之权能中，亦说为生起。清净无过者，谓断除贪等杂染而成之善法。句读可划分作“破断”等。所谓觉支法门，则为“四念处、四正勤、四神足、五根、五力、七觉支以及圣八正道”，共计三十七觉支法门（参照中部尼柯耶3.35,43；小部尼柯耶《冥思僧论问答中》22节；相应部5.4.1）。此即所谓以觉支法门为开端之法性，是通向涅槃入门之门，故称为“门”。此中“法”者，指觉支法门中的法门。所谓“解脱门”，指包括涅槃及彼处行断种种烦恼之断灭的解脱门，如释曰：“比库阿，诸法无论有为无为，其断尽名为诸法之极界”，（观经注90；增支阿含4.34）如是所述，故极界即为解脱门。解脱与该“门”为同义，唯此乃指依业所流杂染之缠结。所谓解脱一词，此处属别字倒置。所谓三不善根，即贪、嗔、痴三毒根。所谓三恶行，即身、语、意三恶行。谓诸不善法，指根于不善根连结、恶行连带或非连带而应修除之诸忧恼。善根之相反，则应识善根相伴的正确行为。谓诸善法，指由依此而成，既连带亦非连带，且为解脱之因缘法。详释已下。因解脱之缘，亦有部分解除。所谓「爱染」者，是贪染之意。所谓修习，即增长。所谓多作，谓依其习气反复实施。惟就道来说，仅凭一瞬的业行作为因缘。得果报等意，下文已明。
Vimokkhaniddesavaṇṇanā niṭṭhitā. · 解脱广说之解释已毕。
Saddhammappakāsiniyā paṭisambhidāmagga-aṭṭhakathāya · 《正法显现》无碍解道注释中
Vimokkhakathāvaṇṇanā niṭṭhitā. · 解脱论之解释已毕。