Nayasamuṭṭhānaṃ · 道生起义注
4. Paṭiniddesavāravaṇṇanā4. 指示句之释义
1. Desanāhāravibhaṅgavaṇṇanā1. 教说摄之分别释义
§5
5. Evaṃ hārādayo sukhaggahaṇatthaṃ gāthābandhavasena sarūpato niddisitvā idāni tesu hāre tāva paṭiniddesavasena vibhajituṃ ‘‘tattha katamo desanāhāro’’tiādi āraddhaṃ. Tattha katamoti kathetukamyatāpucchā. Desanāhāroti pucchitabbadhammanidassanaṃ. Kiñcāpi desanāhāro niddesavāre sarūpato dassito, paṭiniddesassa pana visayaṃ dassento ‘‘assādādīnavatā’’ti gāthaṃ ekadesena paccāmasati. Ayaṃ desanāhāro pubbāparāpekkho. Tattha pubbāpekkhatte ‘‘katamo desanāhāro’’ti pucchitvā ‘‘assādādīnavatā’’ti sarūpato dassitassa nigamanaṃ hoti. Parāpekkhatte pana ‘‘ayaṃ desanāhāro kiṃ desayatī’’ti desanākiriyāya kattuniddeso hoti. Tena desanāhārassa anvatthasaññataṃ dasseti. Desayatīti saṃvaṇṇeti, vitthāretīti attho.
如是，为了护持内心安乐，以诗偈形式用连缀的体裁俱备相同形态得以描述，现在当依此诗偈中所载，依次将这些护持之法分别加以说明。所谓“护持之法为何”者，是论述的起始提问。护持之法乃是当询问之事，意指对该事的显现。虽任何护持之法在指示对象时形态相似，但于说明的主体上，『慈愍等苦难之减退』的一偈作为第一偈而后续成系列。此护持之法存在前后相依之义，前相依处即以“护持之法为何”为问，由此阐明如“慈愍等苦难之减退”之本体性结果。后相依处则为“此护持之法究竟宣说何义”之根据教化行为的功用加以说明。由此显现护持之法的因果连续性与依存关系。所谓宣说者即是说明、流利阐释之意。
Idāni anena desetabbadhamme sarūpato dassento ‘‘assāda’’ntiādimāha, taṃ pubbe vuttanayattā uttānameva. Tasmā ito parampi avuttameva vaṇṇayissāma. ‘‘Kattha pana āgate assādādike ayaṃ hāro saṃvaṇṇetī’’ti anuyogaṃ manasikatvā desanāhārena saṃvaṇṇetabbadhammaṃ dassento ‘‘dhammaṃ vo, bhikkhave, desessāmī’’tiādikaṃ sabbapariyattidhammasaṅgāhakaṃ bhagavato chachakkadesanaṃ ekadesena dasseti.
现在以上述所应说明之事为形式，具现护持之法时并以“减退”等内容开始讲说，此正是对先前所说内容的升华续说。由此我们从现在开始，只讲述未曾言明之处。念及“减退诸苦所在护持”的大致方向，依护持法的本质，为大众加以陈说如下：『诸比库，当为尔等宣说此法』等诸种开始语，乃是世尊六时教化中所有内容的总汇引入。
Tattha dhammanti ayaṃ dhamma-saddo pariyattisaccasamādhipaññāpakatipuññāpattiñeyyādīsu bahūsu atthesu diṭṭhappayogo. Tathā hi ‘‘idha, bhikkhu, dhammaṃ pariyāpuṇātī’’tiādīsu (a. ni. 5.73) pariyattidhamme dissati. ‘‘Diṭṭhadhammo pattadhammo’’tiādīsu (dī. ni. 1.299; mahāva. 18) sacce. ‘‘Evaṃdhammā te bhagavanto ahesu’’ntiādīsu (dī. ni. 2.13, 145) samādhimhi. ‘‘Saccaṃ dhammo dhiti cāgo’’ti evamādīsu (jā. 1.1.57; 1.2.147-148) paññāyaṃ. ‘‘Jātidhammānaṃ, bhikkhave, sattāna’’nti evamādīsu (dī. ni. 2.398; ma. ni. 1.131) pakatiyaṃ . ‘‘Dhammo have rakkhati dhammacāri’’ntiādīsu (jā. 1.10.102; 1.15.385) puññe. ‘‘Cattāro pārājikā dhammā’’ti evamādīsu (pārā. 233) āpattiyaṃ. ‘‘Kusalā dhammā akusalādhammā’’tiādīsu (dha. sa. tikamātikā 1) ñeyye. Idha pana pariyattiyaṃ daṭṭhabboti (ma. ni. aṭṭha. 1.mūlapariyāyasuttavaṇṇanā; dha. sa. aṭṭha. cittuppādakaṇḍa 1; bu. vaṃ. aṭṭha. 1.1).
此处“法”一词，在教理的传习、真实法义的察知、智慧觉悟、功德成就等多重层面皆有深远用处。比如《增支部》中云：“此处，比库，应当遍满所说之法”等，指向传习的真实教义；《长部经注》中云：“真实法、已成法”等，言语确证法义的已成不变；又如《大念处经注》中说：“诸世尊皆具此法”等，指三昧中的法；《本生经》中云：“真实法乃是坚持与舍弃”等，寓意智慧；再如“众生之生法”等指称生命因缘；《本生经》等云：“法者护持修行者”等，表现功德成就；《巴拉基戒》中称“四大禁戒即是法”等，提示戒律；《法句经》释中有“善法与非善法”等，阐释应了义理。此处指示主要是传习法的实证见解，参看《大念处经注》、《法句经注》和《本生经注》的根绪解释。
Voti pana ayaṃ vo-saddo ‘‘handa dāni, bhikkhave, pavāremi vo’’ti (saṃ. ni. 1.215) ettha upayogatthe āgato. ‘‘Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīya’’ntiādīsu (ma. ni. 1.273) karaṇatthe. ‘‘Ye hi vo ariyā parisuddhakāyakammantā’’tiādīsu padapūraṇe. ‘‘Ārocayāmi vo, bhikkhave’’tiādīsu (a. ni. 7.72) sampadānatthe. Idhāpi sampadānatthe evāti daṭṭhabbo.
“然则此‘我今当为尔等说’等教化之言”，此处用此语句以表明说话者愿意启发。比如《增支部》中“诸比库，应以两种净行”，《本生经注》中“说示尔等”等，皆为教化目的的引导言词。由此可见此言辞乃便于教化以达成目的而便于启迪之用。
Bhikkhanasīlatādiguṇayogena bhikkhū, bhinnakilesatādiguṇayogena vā. Atha vā saṃsāre bhayaṃ ikkhantīti bhikkhū. Bhikkhaveti tesaṃ ālapanaṃ. Tena te dhammassavane niyojento attano mukhābhimukhaṃ karoti. Desessāmīti kathessāmi. Tena nāhaṃ dhammissaratāya tumhe aññaṃ kiñci kāreyyāmi, anāvaraṇañāṇena sabbaṃ ñeyyadhammaṃ paccakkhakāritāya pana dhammaṃ desessāmīti idāni pavattiyamānaṃ dhammadesanaṃ paṭijānāti. Ādikalyāṇantiādīsu ādimhi kalyāṇaṃ ādikalyāṇaṃ, ādikalyāṇametassāti vā ādikalyāṇaṃ. Sesapadadvayepi eseva nayo. Tattha sīlena ādikalyāṇaṃ. Samādhinā majjhekalyāṇaṃ. Paññāya pariyosānakalyāṇaṃ. Buddhasubuddhatāya vā ādikalyāṇaṃ. Dhammasudhammatāya majjhekalyāṇaṃ. Saṅghasuppaṭipattiyā pariyosānakalyāṇaṃ. Atha vā ugghaṭitaññuvinayanena ādikalyāṇaṃ. Vipañcitaññuvinayanena majjhekalyāṇaṃ neyyapuggalavinayanena pariyosānakalyāṇaṃ. Ayamevattho idhādhippeto.
因比库戒行等善德的因缘，或因断除烦恼等善德因缘，或因期望断绝轮回之苦，故称“比库”等，是对其言语的开示。因吸引众生向法，令他等对此法深心依止，故说“我将为尔等说法”。此意不为自我缓解疑惑，实为无隐覆智慧全面洞察之诉说。如此此时正在开示法义之宣说应允，此为护持教法的开始。以佛教启示文如“初善”、“为善”等喻分别表示教法的起端。起端由两句复合词组成，其一为戒律为起端善，二为定为中间善，三为慧为成就善；如是由佛陀智慧觉悟或世间法正洽，形成起端善；由法令流通严正形成中间善；由僧团正行成就终极善。亦可能因启示智慧正直根本戒律、调伏烦恼戒律或种种明确戒律，根本教义亦有启示，于是彼处即为计议范围。
Atthasampattiyā sātthaṃ. Byañjanasampattiyā sabyañjanaṃ. Saṅkāsanādichaatthapadasamāyogato vā sātthaṃ. Akkharādichabyañjanapadasamāyogato sabyañjanaṃ. Ayamevattho idhādhippeto. Upanetabbābhāvato ekantena paripuṇṇanti kevalaparipuṇṇaṃ. Apanetabbābhāvato parisuddhaṃ. Sīlādipañcadhammakkhandhapāripūriyā vā paripuṇṇaṃ. Caturoghanittharaṇāya pavattiyā lokāmisanirapekkhatāya ca parisuddhaṃ. Brahmaṃ seṭṭhaṃ uttamaṃ brahmūnaṃ vā seṭṭhānaṃ ariyānaṃ cariyaṃ sikkhattayasaṅgahaṃ sāsanaṃ brahmacariyaṃ pakāsayissāmi paridīpayissāmīti attho.
指教理因通达义理的成就，即为意旨；义理的成就即为其言说之具象表现。由正确或不正确的词句组成的，对义理具有共通作用。此即义旨的根本意义。示例如从意涵开始解释，或由组成词汇的意义结合而成完备含义。此义须完整无缺备至，无缺指向五戒及相关修行法具备完善。此教法的推行，备具四胜义度脱苦果之法，且超越世俗是清净。佛教中修习最高梵行及为圣者典范，集成修持法门，准则演示并明辨启示其究竟境界之意。
Evaṃ bhagavatā desito pakāsito ca sāsanadhammo yesaṃ assādādīnaṃ dassanavasena pavatto, te assādādayo desanāhārassa visayabhūtā yattha yattha pāṭhe savisesaṃ vuttā, tato tato niddhāretvā udāharaṇavasena idhānetvā dassetuṃ ‘‘tattha katamo assādo’’tiādi āraddhaṃ. Tattha kāmanti manāpiyarūpādiṃ tebhūmakadhammasaṅkhātaṃ vatthukāmaṃ. Kāmayamānassāti icchantassa. Tassa cetaṃ samijjhatīti tassa kāmayamānassa sattassa taṃ kāmasaṅkhātaṃ vatthu samijjhati ce, sace so taṃ labhatīti vuttaṃ hoti. Addhāpītimanohotīti ekaṃsena tuṭṭhacitto hoti. Laddhāti labhitvā. Maccoti satto. Yadicchatīti yaṃ icchati. Ayamettha saṅkhepo, vitthāro pana niddese (mahāni. 1) vuttanayena veditabbo. Ayaṃ assādoti yāyaṃ adhippāyasamijjhanā icchitalābhe pītimanatā somanassaṃ, ayaṃ assādetabbato assādo.
如是，世尊宣说、示现的教法，是由对欲等感受等事物的现观所起，依此展开的。凡此欲等，乃依说法文本中所详尽论述的缘起内容，因缘所成的种种事理，分别指示而表明“何为欲感”等，随后便立起说明。此处“欲”者，是指诸根基之欲求，乃以身为本而产生的渴望。所谓“心起欲念”，即称意欲者，即欲求者的心想念；如果有所愿求之意，则此时该根基欲念的事物便于心起动中生起。若得成已，心则欢喜满足。所谓“得”，即已得，能够获得；“生”者，众生。所谓“所求”，即所欲之物。以上是概要，详细释说，后文（《大集》一分）有广泛阐述。当中“欲”是指因愿求之得成而生起之欢喜心及乐感，此即欲感之本义。
Tassa ce kāmayānassāti tassa puggalassa kāme icchamānassa, kāmena vā yāyamānassa. Chandajātassāti jātataṇhassa. Jantunoti sattassa. Te kāmā parihāyantīti te vatthukāmā kenaci antarāyena vinassanti ce. Sallaviddhova ruppatīti atha ayomayādinā sallena viddho viya pīḷiyatīti attho. Ayaṃ ādīnavoti yāyaṃ kāmānaṃ vipariṇāmaññathābhāvā kāmayānassa sattassa ruppanā domanassuppatti, ayaṃ ādīnavo.
若言“心起欲念”，即指人之欲望心念中对于所欲之物及其相关欲望。所谓“由欲生起”，即从生起之渴爱而言。所谓“生物”，即众生。此诸欲若被遮断，必趋消灭。所谓“如箭伤体”，即箭所伤之意；此处用金属等坚坚物比喻所受之苦痛。此谓“苦难”，即因诸欲之变化无常，欲者于心起苦患与不安，此谓“苦难”。
Yo kāme parivajjetīti yo bhikkhu yathāvutte kāme tattha chandarāgassa vikkhambhanena vā samucchindanena vā sabbabhāgena vajjeti. Yathā kiṃ? Sappasseva padā siroti, yathā koci puriso jīvitukāmo kaṇhasappaṃ paṭipathe passitvā attano pādena tassa siraṃ parivajjeti, somaṃ…pe… samativattatīti so bhikkhu sabbaṃ lokaṃ visaritvā ṭhitattā loke visattikāsaṅkhātaṃ imaṃ taṇhaṃ satimā hutvā samatikkamatīti. Idaṃ nissaraṇanti yadidaṃ visattikāsaṅkhātāya taṇhāya nibbānārammaṇena ariyamaggena samativattanaṃ, idaṃ nissaraṇaṃ.
谓离欲者者，是指比库依教所说不染欲情而完全弃绝欲著。如何为离欲？譬如有人欲行者，以足覆头，示意欲断欲念；如有人欲永生，遇利刃则护头。由此观之，此比库舍尽一切世间之情欲，内心保持纯正具足念慧，超越欲的执着而达涅槃。所谓“离此”，即由对烦恼憎欲等所生之苦烦恼生解脱，即涅槃之境。涅槃即是以圣谛中止烦恼无明所证得之灭苦境界，是究竟之解脱，此即离欲之本旨。
Khettanti kedārādikhettaṃ. Vatthunti gharavatthuādivatthuṃ. Hiraññaṃ vāti kahāpaṇasaṅkhātaṃ suvaṇṇasaṅkhātañca hiraññaṃ. Vā-saddo vikappanattho, so sabbapadesu yojetabbo. Gavāssanti gāvo ca asse cāti gavāssaṃ. Dāsaporisanti dāse ca porise cāti dāsaporisaṃ. Thiyoti itthiyo. Bandhūti ñātibandhavo. Puthū kāmeti aññepi vā manāpiyarūpādike bahū kāmaguṇe. Yo naro anugijjhatīti yo satto anu anu abhikaṅkhati patthetīti attho. Ayaṃ assādoti yadidaṃ khettādīnaṃ anugijjhanaṃ, ayaṃ assādeti vatthukāme etenāti assādo.
所谓“根基”，是指如田地等诸根本资粮。所谓“器物”，如家产等所具之物。所谓“黄金”，谓货币宝物及黄金。所谓“声”，谓语声语言，能适应用于所处各方。所谓“牛”，指牛马等家畜。所谓“奴仆”，指奴婢及仆人。所谓“女人”，女类。所谓“亲戚”，即亲属家族之类。所谓“妻室”，即合法婚配所成之妻。以及其他诸多欢悦、喜好、敬重等种种善行品质。所谓“人欲从”，即众生对诸欢喜欲望之追随与嗜好。此即“感欲”，谓此等如田土等所起之追随欲望也，此即所说之感欲。
Abalānaṃ balīyantīti khettādibhede kāme anugijjhantaṃ taṃ puggalaṃ kusalehi pahātabbattā abalasaṅkhātā kilesā balīyanti abhibhavanti, saddhābalādivirahena vā abalaṃ taṃ puggalaṃ abalā kilesā balīyanti, abalattā abhibhavantīti attho. Maddantenaṃ parissayāti enaṃ kāmagiddhaṃ kāme pariyesantaṃ rakkhantañca sīhādayo ca pākaṭaparissayā kāyaduccaritādayo ca apākaṭaparissayā maddanti. Tato naṃ…pe… dakanti tato tehi pākaṭāpākaṭaparissayehi abhibhūtaṃ taṃ puggalaṃ jātiādidukkhaṃ samudde bhinnanāvaṃ udakaṃ viya anveti anugacchatīti attho. Ayaṃ ādīnavoti yvāyaṃ taṇhāduccaritasaṃkilesahetuko jātiādidukkhānubandho, ayaṃ ādīnavo.
所谓“软弱者强盛”，是说于此田地等种种欲望之追随者，如此人若被善法所弃断，则软弱烦恼反而壮大起来，束缚增长；相反，若因信心等力而心软细才能胜服，则此人即得胜境。所谓“鼓噪与保护”，譬如饥饿者搜求食物，狮子等猛兽以明显保护及隐密护卫之行，威吓其敌，诸恶行及善行亦如是相互作用护持。由此，世人因被此明显与不明显之威胁所制，便如被斩断生命难行之水流之人，受生死之苦而不得解脱。此即“苦难”，因其所造恶业所致苦果，即所谓“苦患”。
Tasmāti yasmā kāmagiddhassa vuttanayena dukkhānubandho vijjati, tasmā. Jantūti satto. Sadā satoti pubbarattāpararattaṃ jāgariyānuyogena sato hutvā. Kāmāni parivajjayeti vikkhambhanavasena samucchedavasena ca rūpādīsu vatthukāmesu sabbappakāraṃ kilesakāmaṃ anuppādento kāmāni parivajjaye pajaheyya. Te pahāya tare oghanti evaṃ te kāme pahāya tappahānakaraariyamaggeneva catubbidhampi oghaṃ tareyya, tarituṃ sakkuṇeyyāti attho. Nāvaṃ sitvāva pāragūti yathā puriso udakaggahaṇena garubhāraṃ nāvaṃ udakaṃ bahi siñcitvā lahukāya nāvāya appakasireneva pāragū bhaveyya, pāraṃ gaccheyya, evameva attabhāvanāvaṃ kilesūdakagarukaṃ siñcitvā lahukena attabhāvena pāragū bhaveyya, pāraṃ nibbānaṃ arahattappattiyā gaccheyya anupādisesāya nibbānadhātuyā parinibbānenāti attho. Idaṃ nissaraṇanti yaṃ kāmappahānamukhena caturoghaṃ taritvā anupādisesāya nibbānadhātuyā nibbānaṃ, idaṃ sabbasaṅkhatanissaraṇato nissaraṇanti.
是故，既言饥渴之苦果生起，知悉众生，即谓常住生命，一直清醒觉悟持存其念。由隔绝欲乐、断除渴爱、了知诸根水色等种种欲义，无一产生，则能全然断尽烦恼之欲，舍弃欲业。彼舍弃欲业后渡过如洪水之苦难，渡彼渡彼，即如坐船渡彼岸，蓄积负担之船经过水时水波外溅，乃至轻巧船能轻易到达彼岸。以此理喻，此人以轻巧自我观修习自觉修行，舍弃烦恼之烦钝业水之重负，故可到达彼岸涅槃。此即所谓离苦，乃断尽一切结缠苦难而至离苦境界。
Dhammoti dānādipuññadhammo. Haveti nipātamattaṃ. Rakkhati dhammacārinti yo taṃ dhammaṃ appamatto carati, taṃ dhammacāriṃ diṭṭhadhammikasamparāyikabhedena duvidhatopi anatthato rakkhati pāleti. Chattaṃ mahantaṃ yatha vassakāleti vassakāle deve vassante yathā mahantaṃ chattaṃ kusalena purisena dhāritaṃ taṃ vassatemanato rakkhati. Tattha yathā taṃ chattaṃ appamatto hutvā attānaṃ rakkhantaṃ chādentañca vassādito rakkhati, evaṃ dhammopi attasammāpaṇidhānena appamatto hutvā dhammacariyāya attānaṃ rakkhantaṃyeva rakkhatīti adhippāyo. Esā…pe… cārīti etena vuttamevatthaṃ pākaṭataraṃ karoti, taṃ suviññeyyameva. Idaṃ phalanti diṭṭhadhammikehi samparāyikehi ca anatthehi yadidaṃ dhammassa rakkhaṇaṃ vuttaṃ rakkhāvasānassa ca abbhudayassa nipphādanaṃ, idaṃ nissaraṇaṃ anāmasitvā desanāya nibbattetabbatāya phalanti.
「法」者，乃布施等善业所成之法义。为其后缀词形，标示其本质。守护此法者，是以勤谨修行此法者。此守护法者，依所见法派别区分，有二种徒劳无益之守护，即破坏与贪护。犹如伟大伞盖于雨季遮护众天人；正如善行之人持此大伞护身。于此，如伞盖者勤慎守护自身，此法亦然，修者以正当自觉保护自身修法；此即「守护」之意。此守护行，依前所说，即清楚显现之名词所表义理，为极易理解之法义。此守护法之所成者，于见法派人同为两种不利之无益境界之息灭及终止，此即解脱。若对此无所执著，正当说法及引导修学之义理必现其因果之报。
Sabbe dhammāti sabbe saṅkhatā dhammā. Anattāti natthi etesaṃ attā kārakavedakasabhāvo, sayaṃ vā na attāti anattāti. Itīti evaṃ. Yadā paññāya passatīti yasmiṃ kāle vipassanaṃ ussukkāpento anattānupassanāsaṅkhātāya paññāya passati. Atha nibbindati dukkheti atha anattānupassanāya pubbe eva aniccatādukkhatānaṃ suparidiṭṭhattā nibbidānupassanāvasena vipassanāgocarabhūte pañcakkhandhadukkhe nibbindati nibbedaṃ āpajjati. Esa maggo visuddhiyāti yā vuttalakkhaṇā nibbidānupassanā sabbakilesavisujjhanato visuddhisaṅkhātassa ariyamaggassa accantavisuddhiyā vā amatadhātuyā maggo upāyo. Ayaṃ upāyoti yadidaṃ anattānupassanāmukhena sabbasmiṃ vaṭṭasmiṃ nibbindanaṃ vuttaṃ, taṃ visuddhiyā adhigamahetubhāvato upāyo.
「一切法」者，悉为有为法。所谓无我者，彼等无自性或本体，无真实主宰，既非为自有，亦无我真理。故释如是。于如来所现之智见时，了解无我的观法而生明智观察。继之生厌离苦及观无常苦中之无我。进一步显明苦蕴的彻底了悟而生厌弃离之观。当此正道之行者，以此厌弃无我之观察而彻底净化五蕴烦恼，证得极致清净境界，此即阿里圣道，又名无死涅槃之道，亦为入灭之法途。此法途者，即由无我观引导生起对世间轮转烦恼之厌离，此厌离又为清净相续之因，故名为方便。
‘‘Cakkhumā…pe… parivajjaye’’ti imissā gāthāya ayaṃ saṅkhepattho – yathā cakkhumā puriso sarīre vahante visamāni bhūmippadesāni caṇḍatāya vā visame hatthiādayo parivajjeti, evaṃ loke sappañño puriso sappaññatāya hitāhitaṃ jānanto pāpāni lāmakāni duccaritāni parivajjeyyāti. Ayaṃ āṇattīti yā ayaṃ ‘‘pāpāni parivajjetabbānī’’ti dhammarājassa bhagavato āṇā, ayaṃ āṇattīti.
“应远避……如来……”此诗句为节录要义——譬如眼识之人行于不平道路，愤怒恶犬或无畏之象狮袭击，必应避免同往。世间智慧人亦应知有智有慧，了了分明事理，因而避恶护善。此法命令所指谓之“应远避恶者”——是世尊所教之戒律准则，此即所谓戒令。
Evaṃ visuṃ visuṃ suttesu āgatā phalūpāyāṇattiyo udāharaṇabhāvena dassetvā idāni tā ekato āgatā dassetuṃ ‘‘suññato’’ti gāthamāha.
如此，清净法门之应远避恶之戒律，于各经典中频现。今因示例加以说明，故引用“空无”诗句以统一见证戒律之安隅。
Tattha suññato lokaṃ avekkhassu, mogharājāti āṇattīti ‘‘mogharāja, sabbampi saṅkhāralokaṃ avasavattitāsallakkhaṇavasena vā tucchabhāvasamanupassanavasena vā suññoti passā’’ti idaṃ dhammarājassa vacanaṃ vidhānabhāvato āṇatti. Sabbadā satikiriyāya taṃsuññatādassanaṃ sampajjatīti ‘‘sadā satoti upāyo’’ti vuttaṃ. Attānudiṭṭhiṃ ūhaccāti vīsativatthukaṃ sakkāyadassanaṃ uddharitvā samucchinditvā. Evaṃ maccutaro siyāti. Idaṃ phalanti yaṃ evaṃ vuttena vidhinā maccutaraṇaṃ maccuno visayātikkamanaṃ tassa yaṃ pubbabhāgapaṭipadāpaṭipajjanaṃ, idaṃ desanāya phalanti attho. Yathā pana assādādayo sutte katthaci sarūpato katthaci niddhāretabbatāya katthaci visuṃ visuṃ katthaci ekato dassitā, na evaṃ phalādayo. Phalādayo pana sabbattha sutte gāthāsu vā ekato dassetabbāti imassa nayassa dassanatthaṃ visuṃ visuṃ udāharitvāpi puna ‘‘suññato loka’’ntiādinā ekato udāharaṇaṃ katanti daṭṭhabbaṃ.
于此当观世间皆为空，乃如虚空寂灭之象。菩萨世尊所说戒令称“虚空者，视为无常之世间，诸有为法皆无自性，或以空寂无谓之相观之”。此乃世尊开示之教义。随时以正念示现此空境，谓此法门为“常住正行之法”。自我现见之妄执因论，连系二十余条能将执见断除。此断除痛苦烦恼之法门，使生死得以超越。此教法效果因其前行实践而得成。譬如信心等因，于经典间或以多面形表述，或简略提示，或完全展现。然而凡有成果之法，皆须不间断一致述示。于此因释经典常引“空无世界”为象征性实例，俾明悟教义。
§6
6. Evaṃ assādādayo udāharaṇavasena sarūpato dassetvā idāni tattha puggalavibhāgena desanāvibhāgaṃ dassetuṃ ‘‘tattha bhagavā’’tiādi vuttaṃ.
第六章如是诸信与果之示例及殊胜义理之彰显。今引入诸人之分类及教义之别，以资体会。次以“世尊示现”等语表达。
Tattha ugghaṭitaṃ ghaṭitamattaṃ uddiṭṭhamattaṃ yassa niddesapaṭiniddesā na katā, taṃ jānātīti ugghaṭitaññū. Uddesamattena sappabhedaṃ savitthāramatthaṃ paṭivijjhatīti attho, ugghaṭitaṃ vā uccalitaṃ uṭṭhapitanti attho, taṃ jānātīti ugghaṭitaññū. Dhammo hi desiyamāno desakato desanābhājanaṃ saṅkamanto viya hoti, tamesa uccalitameva jānātīti attho, calitameva vā ugghaṭitaṃ. Sassatādiākārassa hi veneyyānaṃ āsayassa buddhāveṇikā dhammadesanā taṅkhaṇapatitā eva calanāya hoti, tato paramparānuvattiyā, tatthāyaṃ ugghaṭite calitamatteyeva āsaye dhammaṃ jānāti avabujjhatīti ugghaṭitaññū, tassa ugghaṭitaññussa nissaraṇaṃ desayati, tattakeneva tassa atthasiddhito. Vipañcitaṃ vitthāritaṃ niddiṭṭhaṃ jānātīti vipañcitaññū, vipañcitaṃ vā mandaṃ saṇikaṃ dhammaṃ jānātīti vipañcitaññū, tassa vipañcitaññussa ādīnavañca nissaraṇañca desayati, nātisaṅkhepavitthārāya desanāya tassa atthasiddhito. Netabbo dhammassa paṭiniddisena atthaṃ pāpetabboti neyyo, mudindriyatāya vā paṭilomaggahaṇato netabbo anunetabboti neyyo, tassa neyyassa assādaṃ ādīnavaṃ nissaraṇañca desayati, anavasesetvāva desanena tassa atthasiddhito. Tatthāyaṃ pāḷi –
其间，若未作开显、未作讲解、未作阐明的，谓之未开显知者。所谓阐明者，即辨别种种、广博普及其意；所谓开显者，则指展开、引起、激发之意，称之未开显知。经法被宣说时，如教法方被提示而未全面接受者，如似动摇之状，称其为激发；或可说为开显。诸如常住诸法之破坏，佛陀如以神针穿刺般教法，乃是使法起动摇，故得以流传相续，于此称将开显谓起动摇的根本意，故知彼为未开显知者。此未开显知者，于断脱彼处标示，谓得真实，实为其正当理由。经文若谓细分、阐释、明确已识，即谓细释知者。若谓细释即缓慢、渐次之法，即谓细释知者。此细释知者说明染污之破除及断除，故以不草率广说为讲说意旨。至于不可为转述者是因未依经义谓法义，或因执迷心反向相反违错，而不可为转述，乃谓不可导者。对此不可导，能断恶、能除惑，其真实正当理由显然，不可剩藏而应以教法揭示，故实为其正当。此处巴利文言之――
‘‘Katamo ca puggalo ugghaṭitaññū? Yassa puggalassa saha udāhaṭavelāya dhammābhisamayo hoti. Ayaṃ vuccati puggalo ugghaṭitaññū.
「何谓为未开显知者？谓与此人同处之时，法未圆满而自成就者，是谓为未开显知者。」
‘‘Katamo ca puggalo vipañcitaññū? Yassa puggalassa saṃkhittena bhāsitassa vitthārena atthe vibhajiyamāne dhammābhisamayo hoti. Ayaṃ vuccati puggalo vipañcitaññū.
「何谓为细释知者？谓与此人同处之时，法虽未广博而已被渐次阐述者，是谓为细释知者。」
‘‘Katamo ca puggalo neyyo? Yassa puggalassa uddesato paripucchato yonisomanasikaroto kalyāṇamitte sevato bhajato payirupāsato evaṃ anupubbena dhammābhisamayo hoti. Ayaṃ vuccati puggalo neyyo’’ti (pu. pa. 148-150).
「何谓为不可导者？谓与此人同处之时，法虽未净洁而已由逐步思维、善友所辅导、共修、恭敬，渐次得法者，是谓不可导者。」（《巴利注释》148-150页）
Padaparamo panettha nettiyaṃ paṭivedhassa abhājananti na gahitoti daṭṭhabbaṃ. Ettha ca assādo, ādīnavo, nissaraṇaṃ, assādo ca ādīnavo ca, assādo ca nissaraṇañca, ādīnavo ca nissaraṇañca, assādo ca ādīnavo ca nissaraṇañcāti ete satta paṭṭhānanayā.
此处首要者乃谓不可导为未被分享接受，不被执持之义，可见。此中所含苦恼（assādo）、有障碍（ādīna）、出离（nissaraṇa）诸义，以及苦恼与障碍、苦恼与出离、障碍与出离，乃至苦恼、障碍与出离俱存，此七项皆作七种立足点论。
Tesu tatiyachaṭṭhasattamā veneyyattayavinayane samatthatāya gahitā, itare cattāro na gahitā. Na hi kevalena assādena ādīnavena tadubhayena vā kathitena veneyyavinayanaṃ sambhavati, kilesānaṃ pahānāvacanato. Pañcamopi ādīnavāvacanato nissaraṇassa anupāyo eva. Na hi vimuttirasā bhagavato desanā vimuttiṃ tadupāyañca anāmasantī pavattati. Tasmā ete cattāro nayā anuddhaṭā. Sace pana padaparamassa puggalassa vasena pavattaṃ saṃkilesabhāgiyaṃ vāsanābhāgiyaṃ tadubhayabhāge ṭhitaṃ desanaṃ suttekadesaṃ gāthaṃ vā tādisaṃ etesaṃ nayānaṃ udāharaṇabhāvena uddharati, evaṃ sati sattannampi nayānaṃ gahaṇaṃ bhaveyya. Veneyyavinayanaṃ pana tesaṃ santāne ariyamaggassa uppādanaṃ. Taṃ yathāvuttehi eva nayeti, nāvasesehīti itare idha na vuttā. Yasmā pana peṭake (peṭako. 23) –
其中第三、六、七项入于不可导之持中，其他四项则不入。仅以苦恼、障碍或二者方论不足以成就不可导之教法，即不生除染之语。第五者为障碍语，谓出离无助法。佛所说无余涅槃及彼所依出离非由此方出，故此四项为不可开显之道。若以首要者为根基，分别由世间人依习染及染污之分，且以其中教法及节选诗句为示例，能行诸七种法门，且能熟习。不可导法之存在乃是圣道之起因。此如前所述，称之为不可余，其他未述。此于经藏中有言（经藏23页）——
‘‘Tattha katamo assādo ca ādīnavo ca?
何为苦恼，何为危险？
Yāni karoti puriso, tāni attani passati;
人所作所为，彼自身能看见，
Kalyāṇakārī kalyāṇaṃ, pāpakārī ca pāpaka’’nti.
善业者所作即是善，恶业者所作即是恶。
Tattha yaṃ kalyāṇakārī kalyāṇaṃ paccanubhoti, ayaṃ assādo. Yaṃ pāpakārī pāpaṃ paccanubhoti, ayaṃ ādīnavo.
能现受善业之善，即为苦恼；受恶业之恶，即为危险。
Aṭṭhime , bhikkhave, lokadhammā. Katame aṭṭha? Lābhotiādi (a. ni. 8.6). Tattha lābho yaso sukhaṃ pasaṃsā, ayaṃ assādo. Alābho ayaso dukkhaṃ nindā, ayaṃ ādīnavo.
长老们，世法有八种，此为八者：得利、名誉、安乐与称赞，此谓苦恼；不得利、丧失、痛苦及受非议，此谓危险。
Tattha katamo assādo ca nissaraṇañca?
何为苦恼，何为脱离？
‘‘Sukho vipāko puññānaṃ, adhippāyo ca ijjhati;
『善业的果报是安乐，烦恼的主宰亦生起；','33':'迅速而至究竟的安宁，即是涅槃的证得。』（《巴利小册子》第23品）
Khippañca paramaṃ santiṃ, nibbānamadhigacchatī’’ti. (peṭako. 23);
迅速地证得至上之寂静——涅槃。（《藏释》第23页）
Ayaṃ assādo ca nissaraṇañca.
此为苦难的止息与解脱。
Dvattiṃsimāni, bhikkhave, mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā…pe… vivaṭacchadoti sabbaṃ lakkhaṇasuttaṃ, (dī. ni. 3.199) ayaṃ assādo ca nissaraṇañca.
巴钵维说：『比库们，伟人有二十二大人特征，具备此二十二特征之伟人，仅有两条归途，没有第三……如是所有特征皆彻底展现时成就此身』（《长部杂注》3.199），此即苦难止息与解脱。
Tattha katamo ādīnavo ca nissaraṇañca?
那么，这里所说的苦难止息的障碍是什么？
‘‘Bhārā have pañcakkhandhā, bhārahāro ca puggalo;
『五蕴如重担，众生如负重人；
Bhārādānaṃ dukhaṃ loke, bhāranikkhepanaṃ sukhaṃ.
在世间，承担重负是苦，能卸下重负则为乐。
‘‘Nikkhipitvā garuṃ bhāraṃ, aññaṃ bhāraṃ anādiya;
「卸下沉重的负担，不再加诸他负；
Samūlaṃ taṇhamabbuyha, nicchāto parinibbuto’’ti. (saṃ. ni. 3.22);
根本的渴望已断绝，心已清净，已证涅槃。」（相应部·尼萨那经3.22）
Ayaṃ ādīnavo ca nissaraṇañca.
此为苦恼及解脱之义。
Tattha katamo assādo ca ādīnavo ca nissaraṇañca?
于此，何为苦恼？何为解脱？
‘‘Kāmā hi citrā madhurā manoramā, virūparūpena mathenti cittaṃ;
「欲乐虽多姿美妙，甘甜悦目，心却为丑陋所迷惑；
Tasmā ahaṃ pabbajitomhi rāja, apaṇṇakaṃ sāmaññameva seyyoti. (ma. ni. 2.307; theragā. 787-788; peṭako. 23);
因此，我出家为王，是因为未得到出家的果位，只是简朴的沙门生活而已。
Ayaṃ assādo ca ādīnavo ca nissaraṇañcā’’ti vuttaṃ. Tasmā tepi nayā idha niddhāretvā veditabbā. Phalādīsupi ayaṃ nayo labbhati eva. Yasmā peṭake (peṭako. 22) ‘‘tattha katamaṃ phalañca upāyo ca? Sīle patiṭṭhāya naro sapañño’’ti gāthā (saṃ. ni. 1.23), idaṃ phalañca upāyo ca.
这是说，这种引诱、恐怖和解脱，皆已说明。因此，这三种方法都应在这里被确立和认识。连获得果位也是通过这种方法。因为于律藏中（律藏第22经）说：『此处果报与方法为何？依戒立身者，具慧人也。』这即是果报与方法二者。
Tattha katamaṃ phalañca āṇatti ca?
那么，究竟何为果报及解脱呢？
‘‘Sace bhāyatha dukkhassa, sace vo dukkhamappiyaṃ;
『若你恐惧苦难，若你厌恶苦果，
Mākattha pāpakaṃ kammaṃ, āvi vā yadi vā rahoti. (udā. 44);
勿作恶业，若来若往皆远离。』（优陀那经44节）
Idaṃ phalañca āṇatti ca.
这就是果报及解脱。
Tattha katamo upāyo ca āṇatti ca?
那么，何为方便与坚固？
‘‘Kumbhūpamaṃ kāyamimaṃ viditvā, nagarūpamaṃ cittamidaṃ ṭhapetvā;
『譬如宝瓶知晓于此形体，安立心意于此如城，
Yodhetha māraṃ paññāvudhena, jitañca rakkhe anivesano siyā’’ti. (dha. pa. 40);
应以智慧器械攻打魔境，已胜守护而无所堕落』，如是。
Ayaṃ upāyo ca āṇatti ca. Evaṃ phalādīnaṃ dukavasenapi udāharaṇaṃ veditabbaṃ. Ettha ca yo nissaraṇadesanāya vinetabbo, so ugghaṭitaññūtiādinā yathā desanāvibhāgena puggalavibhāgasiddhi hoti, evaṃ ugghaṭitaññussa bhagavā nissaraṇaṃ desetītiādinā puggalavibhāgena desanāvibhāgo sambhavatīti so tathā dassito.
这方便与坚固即如是。如此果报等虽难，亦应以此为例。又，对于解脱的教说应当调伏者，如同“已开智慧”等诸教法分类之说，由此教法分类得成就，佛陀以智慧开显解脱教法，故此亦属教法分类。
Evaṃ yesaṃ puggalānaṃ vasena desanāvibhāgo dassito, te puggale paṭipadāvibhāgena vibhajitvā dassetuṃ ‘‘catasso paṭipadā’’tiādi vuttaṃ. Tattha paṭipadābhiññākato vibhāgo paṭipadākato hotīti āha – ‘‘catasso paṭipadā’’ti. Tā panetā ca samathavipassanāpaṭipattivasena duvidhā honti. Kathaṃ? Samathapakkhe tāva paṭhamasamannāhārato paṭṭhāya yāva tassa tassa jhānassa upacāraṃ uppajjati, tāva pavattā samathabhāvanā ‘‘paṭipadā’’ti vuccati. Upacārato pana paṭṭhāya yāva appanā tāva pavattā paññā ‘‘abhiññā’’ti vuccati.
如是，佛陀依诸个体，示现教法分类，彼分为修道之分类，言“四种修道”等已。其修道之所证分，就是心得分类，故言“四种修道”。此修道以止观修法而言，有二类。如何说？在止法上，自初修持直到彼禅那之近行生起，谓止法修习是“修道”；而从近行起到入定，是智慧之通达，称为“所证”。
Sā panāyaṃ paṭipadā ekaccassa dukkhā hoti nīvaraṇādipaccanīkadhammasamudācāragahaṇatāya kicchā asukhasevanāti attho, ekaccassa tadabhāvena sukhā. Abhiññāpi ekaccassa dandhā hoti mandā asīghappavatti, ekaccassa khippā amandā sīghappavatti. Tasmā yo ādito kilese vikkhambhento dukkhena sasaṅkhārena sappayogena kilamanto vikkhambheti, tassa dukkhā paṭipadā hoti. Yo pana vikkhambhitakileso appanāparivāsaṃ vasanto cirena aṅgapātubhāvaṃ pāpuṇāti, tassa dandhābhiññā nāma hoti. Yo khippaṃ aṅgapātubhāvaṃ pāpuṇāti, tassa khippābhiññā nāma hoti. Yo kilese vikkhambhento sukhena akilamanto vikkhambheti, tassa sukhā paṭipadā nāma hoti.
此修道中，有些是苦，因其习得烦恼遮蔽等，属诸受不适之苦，有些则由此苦转为安乐。所证亦异：有者迟缓缓慢，进展不速，有者迅速不迟。故若先起烦恼而动荡，则苦苦相续，合苦与俱处，谓是苦修道。若动荡已止，长期住持身意解脱者，是谓迟缓慧所证。若速取解脱者，是谓迅速慧所证。若烦恼动荡起时，以安乐不乱为动荡，是谓安乐修道。
Vipassanāpakkhe pana yo rūpārūpamukhena vipassanaṃ abhinivisanto cattāri mahābhūtāni pariggahetvā upādārūpaṃ pariggaṇhāti arūpaṃ pariggaṇhāti, rūpārūpaṃ pana pariggaṇhanto dukkhena kasirena kilamanto pariggahetuṃ sakkoti, tassa dukkhā paṭipadā nāma hoti. Pariggahitarūpārūpassa pana vipassanāparivāse maggapātubhāvadandhatāya dandhābhiññā nāma hoti. Yopi rūpārūpaṃ pariggahetvā nāmarūpaṃ vavatthapento dukkhena kasirena kilamanto vavatthapeti, vavatthapite ca nāmarūpe vipassanāparivāsaṃ vasanto cirena maggaṃ uppādetuṃ sakkoti. Tassāpi dukkhā paṭipadā dandhābhiññā nāma hoti.
但于观智方面，若以色与非色为对象修习观法，洞察四大，乃能观察取著形态，亦能观察非形态。观察色与非色者，虽因痛苦而受缠绕，却能分别观察；此即苦的修行路径。已观察诸色非色之取著者，于观智环绕中由趋向正道而得明了者，谓之正见境界。若能于观察诸色非色之取著中，支护名色，又因痛苦而受缠绕，则能支护名色，已支护名色者，仍依观智环绕久住，能生正道。是故此苦之修行路径亦谓正见境界。
Aparo nāmarūpampi vavatthapetvā paccaye pariggaṇhanto dukkhena kasirena kilamanto pariggaṇhāti, paccaye ca pariggahetvā vipassanāparivāsaṃ vasanto cirena maggaṃ uppādeti. Evampi dukkhāpaṭipadā dandhābhiññā nāma hoti.
又有他者，于名色亦支护观察，因缘受缠绕故，观察而取；以缘受取后，于观智环绕久住，能生正道如是，苦之修行路径称为正见境界。
Aparo paccayepi pariggahetvā lakkhaṇāni paṭivijjhanto dukkhena kasirena kilamanto paṭivijjhati, paṭividdhalakkhaṇo ca vipassanāparivāsaṃ vasanto cirena maggaṃ uppādeti. Evampi dukkhā paṭipadā dandhābhiññā nāma hoti.
又于因缘亦能观察取著，洞察相状，因痛苦而受缠绕故，能洞察；相状洞察后，依观智环绕久住，能生正道。如是苦的修行路径亦称正见境界。
Aparo lakkhaṇānipi paṭivijjhitvā vipassanāñāṇe tikkhe sūre suppasanne vahante uppannaṃ vipassanānikantiṃ pariyādiyamāno dukkhena kasirena kilamanto pariyādiyati, nikantiñca pariyādiyitvā vipassanāparivāsaṃ vasanto cirena maggaṃ uppādeti. Evampi dukkhā paṭipadā dandhābhiññā nāma hoti. Imināvupāyena itarāpi tisso paṭipadā veditabbā. Vipassanāpakkhikā eva panettha catasso paṭipadā daṭṭhabbā.
又于相状也洞察明了，观智清锐如锋利剑般，心念舒适安详，周遍生起，能辨明观智末端。由痛苦而受缠绕，能辨明；辨明末端后，依观智环绕久住，能生正道。如此苦的修行路径谓为正见境界。以此方法，当知其他三种修行路径。观智方面，凡此共四条修行路应当观察。
Cattāro puggalāti yathāvuttapaṭipadāvibhāgena cattāro paṭipannakapuggalā. Taṃ pana paṭipadāvibhāgaṃ saddhiṃ hetupāyaphalehi dassetuṃ ‘‘taṇhācarito’’tiādi vuttaṃ.
四个人者，即依法分四种修习路径之人。此修习路径之分类，承载因缘便利，结合原因与果报，称为「渴求之行」及诸等说。
Tattha caritanti cariyā, vuttīti attho. Taṇhāya nibbattitaṃ caritaṃ etassāti taṇhācarito, taṇhāya vā pavattito carito taṇhācarito, lobhajjhāsayoti attho. Diṭṭhicaritoti etthāpi eseva nayo. Mandoti mandiyaṃ vuccati avijjā, tāya samannāgato mando, mohādhikoti attho.
其中行者，即行为，所说的意味。以渴望为生起之行为，即谓渴求之行、或称被渴求所起的行为，意指贪欲之心。以见解为行为亦有共此理。愚痴者，谓愚昧无明，具此而生为愚痴，多昏沉痴迷之意。
Satindriyenāti satiyā ādhipaccaṃ kurumānāya. Satindriyameva hissa visadaṃ hoti. Yasmā taṇhācaritatāya pubbabhāge kosajjābhibhavena na vīriyaṃ balavaṃ hoti, mohādhikatāya na paññā balavatī. Tadubhayenāpi na samādhi balavā hoti, tasmā ‘‘satindriyameva hissa visadaṃ hotī’’ti vuttaṃ. Tenevāha – ‘‘satipaṭṭhānehi nissayehī’’ti. Taṇhācaritatāya cassa kilesavikkhambhanaṃ na sukaranti dukkhā paṭipadā, avisadañāṇatāya dandhābhiññāti pubbe vuttanayaṃ ānetvā yojetabbaṃ. Niyyātīti ariyamaggena vaṭṭadukkhato niggacchati.
所谓『念根』，指的是念的统摄和主导。只有具备念根，念才能清明纯净。由于渴爱行为上前阶段被贪欲所控制，能量和力量不坚固，因迷惑过重，智慧也不强，因此，凭这二者同样难以成就强固的定。故说『念根是念主导时，念是清明的』。基于此经文说『念处为依』。因渴爱行为使烦恼难以断除，痛苦修道之路难行，因觉知不清晰，勤精进不坚，于是，需依先前所说的觉知纯净方法加以装备，如法修习。修行有定止路，依此圣道，能断除轮回痛苦得解脱。
Udatthoti udaattho, uḷārapaññoti attho. Paññāsahāyapaṭilābhena cassa samādhi tikkho hoti sampayuttesu ādhipaccaṃ pavatteti. Tenevāha – ‘‘samādhindriyenā’’ti. Visadañāṇattā ‘‘khippābhiññāyā’’ti vuttaṃ. Samādhipadhānattā jhānānaṃ jhānehi nissayehīti ayaṃ viseso. Sesaṃ purimasadisameva. Diṭṭhicarito aniyyānikamaggampi niyyānikanti maññamāno tattha ussāhabahulattā vīriyādhiko hoti. Vīriyādhikatāyeva cassa kilesavikkhambhanaṃ sukaranti sukhā paṭipadā, avisadañāṇatāya pana dandhābhiññāti imamatthaṃ dasseti ‘‘diṭṭhicarito mando’’tiādinā. Sesaṃ vuttanayameva.
所谓『崇高者』意即高尚，『智慧之光明』是义。因智慧辅助，定坚锐且与觉知共转，故称为统摄。经文称之为『定行根』。定能清明觉知，故称『迅速洞察』。以定为本，禅定即以禅为依，此乃其特殊之处。其余如前所说。对于行为有见解者，以及认为非依止此圣道为解脱者，均因精进充足、精力旺盛，故烦恼难断，痛苦修道轻易，但觉知不清净，勤精进不坚，因而显现为『见解者愚钝』等理，此均同前所述。
Saccehīti ariyasaccehi. Ariyasaccāni hi lokiyāni pubbabhāgañāṇassa sammasanaṭṭhānatāya lokuttarāni adhimuccanatāya maggañāṇassa abhisamayaṭṭhānatāya ca nissayāni hontīti. Sesaṃ vuttanayameva. Ettha ca diṭṭhicarito udattho ugghaṭitaññū. Taṇhācarito mando neyyo. Itare dvepi vipañcitaññūti evaṃ yena veneyyattayena pubbe desanāvibhāgo dassito, tadeva veneyyattayaṃ iminā paṭipadāvibhāgena dassitanti daṭṭhabbaṃ.
所谓『真实者』是圣谛。圣谛有俗谛，为知见之根本，为超世的超越，为道之实现所在，均有依止。此亦同前所说。此中，行为见解是崇高的、明了的。渴爱行为则愚钝、不可取。其余两者同样不明。此由前所说之教法差别，故此修道差异亦应如是分示，堪为观察。
Idāni taṃ veneyyupuggalavibhāgaṃ atthanayayojanāya visayaṃ katvā dassetuṃ ‘‘ubho taṇhācaritā’’tiādi vuttaṃ. Taṇhāya samādhipaṭipakkhattā taṇhācarito visujjhamāno samādhimukhena visujjhatīti āha – ‘‘samathapubbaṅgamāyā’’ti. ‘‘Samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti (a. ni. 4.170; paṭi. ma. 2.1, 3) vacanato pana sammādiṭṭhisahiteneva sammāsamādhinā niyyānaṃ, na sammāsamādhinā evāti āha – ‘‘samathapubbaṅgamāya vipassanāyā’’ti. ‘‘Rāgavirāgā cetovimuttīti arahattaphalasamādhī’’ti saṅgahesu vuttaṃ. Idha pana anāgāmiphalasamādhīti vakkhati. So hi samādhismiṃ paripūrakārīti. Tattha rañjanaṭṭhena rāgo. So virajjati etāyāti rāgavirāgā, tāya rāgavirāgāya, rāgappahāyikāyāti attho.
现在，以此为基础区分修道人格，设定其内容并显示，以此说『二者皆为渴爱行为者』。因渴爱与定行对立，渴爱行为得以洁净而去除，则向定修道靠近而净化，故称为『止为先导者』。又言：『止观双修并行』（a. ni. 4.170；paṭi. ma. 2.1, 3）。文句证明，缘正见及止观而成就解脱，非仅止定故，说『止先导而观跟随』。又言：『欲爱消除、欲爱对治之心解脱，即是阿拉汉果定』，这是诸论汇集之语。从此更进，谓无余涅槃果定。此定为定业之充实者。于此以贪欲为本位者，贪欲随其消减离却，谓之『欲爱消灭』，即是远离欲爱、除欲爱之意。
Cetovimuttiyāti cetoti cittaṃ, tadapadesena cettha samādhi vuccati ‘‘yathā cittaṃ paññañca bhāvaya’’nti (saṃ. ni. 1.23). Paṭippassaddhivasena paṭipakkhato vimuccatīti vimutti, tena vā vimutto, tato vimuccananti vā vimutti, samādhiyeva. Yathā hi lokiyakathāyaṃ saññā cittañca desanāsīsaṃ. Yathāha – ‘‘nānattakāyā nānattasaññino’’ti (dī. ni. 3.332, 341, 357; a. ni. 7.44; 9.24) ‘‘kiṃ citto tvaṃ, bhikkhū’’ti (pārā. 135) ca, evaṃ lokuttarakathāyaṃ paññā samādhi ca. Yathāha – ‘‘pañcañāṇiko sammāsamādhī’’ti (vibha. 804) ca ‘‘samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti ca. Tesu idha rāgassa ujuvipaccanīkato samathapubbaṅgamatāvacanato ca cetoggahaṇena samādhi vutto. Tathā vimuttivacanena. Tena vuttaṃ ‘‘samādhiyevā’’ti. Ceto ca taṃ vimutti cāti cetovimutti. Atha vā vuttappakārasseva cetaso paṭipakkhato vimutti vimokkhoti cetovimutti, cetasi vā phalaviññāṇe vuttappakārāva vimuttīti cetovimutti, cetaso vā phalaviññāṇassa paṭipakkhato vimutti vimokkho etasminti cetovimutti, samādhiyeva. Paññāvimuttiyāti etthāpi ayaṃ nayo yathāsambhavaṃ yojetabbo.
所谓『心解脱』，是指『心』。从此意义上讲，定也称为心，如经中言『若能发展心慧』（saṃ. ni. 1.23）。借由平静之力，逆向解脱，谓解脱；依此而成解脱，解脱即于定识中显现。凡俗语中，识与心同义，如《中部》、《增一经》中所述『形体不同，识亦不同』。又问『你心为何？』（pārā. 135）等。佛说诸天上语中，慧与定同时显现。如尊者说『五智者为正定者』，又言『止观双修』。此处关于贪欲之恶性极大，故称先修止法，并说定摄心，谓之定。以此说法解释解脱语，故言『唯以定为解脱』。此心即为解脱心。或依言说，心对立者得解脱得自由，即心解脱；心与果识对立者亦得解脱自由，即心解脱；心对果识得解脱自由，谓为心解脱，皆以定为核心。智慧解脱，此处同理，应依其相应而摄用。
Diṭṭhiyā savisaye paññāsadisī pavattīti diṭṭhicarito visujjhamāno paññāmukhena visujjhatīti āha – ‘‘ubho diṭṭhicaritā vipassanā’’tiādi. Avijjāvirāgā paññāvimuttīti arahattaphalapaññā . Samathaggahaṇena tappaṭipakkhato taṇhaṃ vipassanāggahaṇena avijjañca niddhāretvā paṭhamanayassa bhūmiṃ sakkā sukhena dassetunti āha – ‘‘ye samatha…pe… hātabbā’’ti.
见解广阔而深远，因而智慧明亮而锐利，故称为行为见解洁净而光明，定智双全，故说『二者皆为行为见解与观智』。无明消退即智慧解脱，为阿拉汉果孝慧。由止之体证践行，破除渴爱，由观之体证践行，破除无明。如此，第一阶段修行之地，能安乐示现，故说『若修止……则当断除』等。
Tattha samathapubbaṅgamā paṭipadāti purimā dve paṭipadā, itarā vipassanāpubbaṅgamāti daṭṭhabbā. Hātabbāti gametabbā, netabbāti attho. Vipassanāya aniccadukkhaanattasaññābhāvato dukkhasaññāparivārattā ca asubhasaññāya imā catasso saññā dassitā honti. Tappaṭipakkhena ca cattāro vipallāsāti sakalassa sīhavikkīḷitanayassa bhūmiṃ sukhena sakkā dassetunti āha – ‘‘ye vipassanā…pe… hātabbā’’ti.
这里所说的共修止法的初步修行，有两种修道法，早先的称为止境初步行，另一种则为观境初步行，应当观察。一切皆应舍弃，不能执取。由于观境修行时生起的对无常、苦、逆的不生执着以及离苦观念，伴随着不净观，故这四种念相便显现出来。正如经中所言，这四种偏失〔即分别妄执〕对于世人而言，犹如狮子戏弄幼狮之地，只能以安乐境界显现而已。因此教说说：“那等观境修行者等，皆应舍弃……”
§7
7. Evaṃ paṭipadāvibhāgena veneyyapuggalavibhāgaṃ dassetvā idāni taṃ ñāṇavibhāgena dassento yasmā bhagavato desanā yāvadeva veneyyavinayanatthā, vinayanañca nesaṃ sutamayādīnaṃ tissannaṃ paññānaṃ anukkamena nibbattanaṃ, yathā bhagavato desanāya pavattibhāvavibhāvanañca hāranayabyāpāro, tasmā imassa hārassa samuṭṭhitappakāraṃ tāva pucchitvā yena puggalavibhāgadassanena desanābhājanaṃ vibhajitvā tattha desanāyaṃ desanāhāraṃ niyojetukāmo taṃ dassetuṃ ‘‘svāyaṃ hāro kattha sambhavatī’’tiādimāha.
第七，关于修道阶别的区分已经讲明了现在应当说明知见的区分。鉴于世尊所说教法，至多只针对修道阶别进行说明，律藏中则有三乘弟子们步步相承的智慧境界产生，如此世尊所说法传递、分别、分类等过程乃是废除法坏之缘。因此现在就此法坏产生的原因，先以人层次的区分，阐述教法的分类，旨在说明“法坏本身究竟何所生起”等等。
Tattha yassāti yo so aṭṭhahi akkhaṇehi vimutto sotāvadhānapariyosānāhi ca sampattīti samannāgato yassa. Satthāti diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ anusāsanato satthā. Dhammanti yathānusiṭṭhaṃ paṭipajjamāne apāyesu apatamāne dhāretīti dhammo, taṃ dhammaṃ. Desayatīti saṅkhepavitthāranayehi bhāsati katheti. Aññataroti bhagavato sāvakesu aññataro. Garuṭṭhānīyoti sīlasutādiguṇavisesayogena garukaraṇīyo. Sabrahmacārīti brahmaṃ vuccati seṭṭhaṭṭhena sakalaṃ satthusāsanaṃ. Samaṃ saha vā brahmaṃ carati paṭipajjatīti sabrahmacārī. Saddhaṃ paṭilabhatīti ‘‘sammāsambuddho vata so bhagavā yo evarūpassa dhammassa desetā’’ti tathāgate, ‘‘svākkhāto vatāyaṃ dhammo yo evaṃ ekantaparipuṇṇo ekantaparisuddho’’tiādinā dhamme ca saddhaṃ labhati uppādetīti attho.
何谓“者”？所谓者，即那八个时刻间得到解脱的断尽听者得具足的境界。所谓师者，是指以观察诸法实相、善巧方法来正确引导的导师。所谓法者，是指依照法则修持，不陷于不善道，行无退转的法体。所谓说者，是指对法理作简要或详尽阐释，或言说、说明。所谓他者，是指在世尊弟子中具有特定身份的人。所谓庄严者，是指以戒行、定力及其他美德具足而庄严的人。所谓正行者，是指奉行整个世尊教法、与师法同一，等同于奉行梵行者。所谓信受者，是对“正觉者——世尊”为此等殊胜法义之宣说，生信受和欢喜的含义。
Tatthāti tasmiṃ yathāsute yathāpariyatte dhamme. Vīmaṃsāti pāḷiyā pāḷiatthassa ca vīmaṃsanapaññā . Sesaṃ tassā eva vevacanaṃ. Sā hi yathāvuttavīmaṃsane saṅkocaṃ anāpajjitvā ussahanavasena ussāhanā, tulanavasena tulanā, upaparikkhaṇavasena upaparikkhāti ca vuttā. Atha vā vīmaṃsatīti vīmaṃsā, sā padapadatthavicāraṇā paññā. Ussāhanāti vīriyena upatthambhitā dhammassa dhāraṇaparicayasādhikā paññā. Tulanāti padena padantaraṃ, desanāya vā desanantaraṃ tulayitvā saṃsanditvā gahaṇapaññā. Upaparikkhāti mahāpadese otāretvā pāḷiyā pāḷiatthassa ca upaparikkhaṇapaññā. Attahitaṃ parahitañca ākaṅkhantehi suyyatīti sutaṃ, kālavacanicchāya abhāvato, yathā duddhanti. Kiṃ pana tanti? Adhikārato sāmatthiyato vā pariyattidhammoti viññāyati. Atha vā savanaṃ sutaṃ, sotadvārānusārena pariyattidhammassa upadhāraṇanti attho. Sutena hetunā nibbattā sutamayī. Pakārena jānātīti paññā. Yā vīmaṃsā, ayaṃ sutamayī paññāti paccekampi yojetabbaṃ. Tathāti yathā sutamayī paññā vīmaṃsādipariyāyavatī vīmaṃsādivibhāgavatī ca, tathā cintāmayī cāti attho. Yathā vā sutamayī oramattikā anavaṭṭhitā ca, evaṃ cintāmayī cāti dasseti.
所谓“此处”，即对此处教法如实听闻、仔细考察。所谓“思量”，意为对巴利文及其含义的深入考察。这个词是专属的术语。所谓“不生疑虑”，是指在上述思量基础上，心中不生烦恼、而能发起激荡之力，不生懈怠、而能生起衡量之力，以及经常反复检验之力。或者说“思量”即对语句和含义逐字逐义的推敲。所谓“精进”，是指以勇猛之力支撑对法的保持和熟悉。所谓“衡量”，是指对与教法相关的词句相互映衬、验证、彼此联系与通达的智慧。所谓“反复检验”，是指超越表面意涵，深入巴利文及其意义的检验智慧。那些期望自利及利他者，须如实、充分地具备此种思维方法。因时节不足等故，稍有所缺，该如何？当从权且能力原则或依照经文通达法义而知;所谓“听闻”是指依缘说法而形成听闻的观念。人们因听闻、熟悉而增长智识。所谓思量是基于听闻与理解而发起的思维方式。也就是说，为了适应独觉者，也必须配合此“听闻智识”。所谓“如此”，即听闻智识的端正范围、思维方式、区分，或如听闻般的恣意阐述。
Sutena nissayenāti sutena pariyattidhammena pariyattidhammassavanena vā upanissayena itthambhūtalakkhaṇe karaṇavacanaṃ, yathāvuttaṃ sutaṃ upanissāyāti attho. Vīmaṃsātiādīsu ‘‘idaṃ sīlaṃ, ayaṃ samādhi, ime rūpārūpadhammā, ime pañcakkhandhā’’ti tesaṃ tesaṃ dhammānaṃ sabhāvavīmaṃsanabhūtā paññā vīmaṃsā. Tesaṃyeva dhammānaṃ vacanatthaṃ muñcitvā sabhāvasarasalakkhaṇassa tulayitvā viya gahaṇapaññā tulanā. Tesaṃyeva dhammānaṃ salakkhaṇaṃ avijahitvā aniccatādiruppanasappaccayādiākāre ca takketvā vitakketvā ca upaparikkhaṇapaññā upaparikkhā, tathā upaparikkhite dhamme saviggahe viya upaṭṭhahante evametehi nijjhānakkhame katvā cittena anu anu pekkhaṇā manasānupekkhaṇā. Ettha ca yathā sutamayī paññā yathāsutassa dhammassa dhāraṇaparicayavasena pavattanato ussāhajātā ‘‘ussāhanā’’ti vattabbataṃ arahati, na evaṃ cintāmayīti idha ‘‘ussāhanā’’ti padaṃ na vuttaṃ. Cintanaṃ cintā, nijjhānanti attho. Sesaṃ vuttanayameva.
所谓“依赖听闻”，意为依托听闻的教法内容，及通过听闻而增长对教法的把握与理解。针对“思量”一词的各项含义，如“此戒、此定、此色声香味触法、此五蕴”等，指的是对这些法的本性进行思虑的智慧，即“思量”。在此，舍弃对这些法字面含义的执着，取其本性特质，将其相互比较、结合于理解的智慧即为“衡量”。舍弃对法的主要特征，反观无常等性质及其相依条件，分别思量，称为“反复检验”的智慧。“反复检验”又如细致辨别接合、辅助掌握法义，乃至涤除杂念的见解。以此方法做细致观察和思想，以心意和智慧适应、对照。此处所说的就如听闻智识对依止教法的熟练把握并由此生发激励称作“精进”，并非单纯思维，思维即为推敲、审察。余下即是述说。
Imāhi dvīhi paññāhīti yathāvuttāhi dvīhi paññāhi kāraṇabhūtāhi. Sutacintāmayañāṇesu hi patiṭṭhito vipassanaṃ ārabhatīti. ‘‘Imāsu dvīsu paññāsū’’tipi paṭhanti. ‘‘Tehi jātāsu uppannāsū’’ti vā vacanaseso yojetabbo. Manasikārasampayuttassāti rūpārūpapariggahādimanasikāre yuttappayuttassa. Yaṃ ñāṇaṃ uppajjatīti vuttanayena manasikārappayogena diṭṭhivisuddhikaṅkhāvitaraṇavisuddhimaggāmaggañāṇadassanavisuddhipaṭipadāñāṇadassanavisuddhīnaṃ sampa ādanena vipassanaṃ ussukkantassa yaṃ ñāṇadassanavisuddhisaṅkhātaṃ ariyamaggañāṇaṃ uppajjati, ayaṃ bhāvanāmayī paññāti sambandho. Taṃ pana dassanaṃ bhāvanāti duvidhanti āha – ‘‘dassanabhūmiyaṃ vā bhāvanābhūmiyaṃ vā’’ti. Yadi dassananti vuccati, kathaṃ tattha paññā bhāvanāmayīti? Bhāvanāmayameva hi taṃ ñāṇaṃ, paṭhamaṃ nibbānadassanato pana ‘‘dassana’’nti vuttanti saphalo paṭhamamaggo dassanabhūmi. Sesā sekkhāsekkhadhammā bhāvanābhūmi.
以上这两种智识，乃因缘而生。通过听闻与思维相续的两种智慧，观照修行即由此得以发起。经中称：“在这两种智识中”，“由它们诞生并依赖它们”。所谓“专注于念处”，是指专心于蕴、色等诸法及心的专注。如经文所说，智觉所生的观察，以心念持之以护、涵盖、显现出明显智见和修行路径的一种觉知，此即所谓观智。由此观智转化发展，即是修习的智识。释者以此观显说法时，谓之：“或是在显现阶段，或是在修习阶段”。若称为“显现”，又如何称其具修习性质的智识？此所谓修习性质的智慧，就是此种观察智慧。从首次涅槃般的觉见开始，名之“直接显现”，后续的习修法门即名为修习阶段。
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8. Idāni imā tisso paññā pariyāyantarena dassetuṃ ‘‘paratoghosā’’tiādi vuttaṃ. Tattha paratoti na attato, aññato satthuto sāvakato vāti attho. Ghosāti tesaṃ desanāghosato, desanāpaccayāti attho. Atha vā parato ghoso etissāti paratoghosā, yā paññā, sā sutamayīti yojetabbaṃ. Paccattasamuṭṭhitāti paccattaṃ tassa tassa attani sambhūtā. Yonisomanasikārāti tesaṃ tesaṃ dhammānaṃ sabhāvapariggaṇhanādinā yathāvuttena upāyena pavattamanasikārā. Parato ca ghosenāti paratoghosena hetubhūtena. Sesaṃ vuttanayameva.
现在，为了通过三种智慧的变易来显现，曾有“外道之声”等说法。其中文中“外道”之意非本位自说，而是指他者、教师、弟子等；“声”指他们的说话声，意指说法的因缘。或曰“他道之声”此三意合称“外道之声”，是应当以“智慧”来理解，智慧即是所闻之义。所谓“各自产生”指各在其本身而生起。“善思虑”是指对彼此法的本质及由此著手，按照适宜之方法开导思维。外道之“声”即基于因缘之外道之声。其余亦如上说。
Idāni yadatthaṃ imā paññā uddhaṭā, tameva veneyyapuggalavibhāgaṃ yojetvā dassetuṃ ‘‘yassā’’tiādi vuttaṃ. Tattha imā dveti gaṇanavasena vatvā puna tā sutamayī cintāmayī cāti sarūpato dasseti. Ayaṃ ugghaṭitaññūti ayaṃ sutamayacintāmayañāṇehi āsayapayogapabodhassa nipphāditattā uddesamatteneva jānanato ‘‘ugghaṭitaññū’’ti vuccati. Ayaṃ vipañcitaññūti cintāmayañāṇena āsayassa aparikkhatattā uddesaniddesehi jānanato vipañcitaññū. Ayaṃ neyyoti sutamayañāṇassāpi abhāvato niravasesaṃ vitthāradesanāya netabbato neyyo.
现在针对这些被称为“智慧”的深广内容，是相应着区分个别者所显现的，以“谁有”为意而说。有时将其划分为两类，再说它是所闻、可思、可知等，以此表明其形态。所谓“开悟者”是指由所闻所思所知，感受染着烦恼外道现起时的执著而知之，故称“开悟”；“错悟者”是指由思维生起对所执障碍认识的不足而知之。所谓“心所不可得”因所闻之智未生，故不可执，难以详细说明而不可思量。
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9. Evaṃ desanāpaṭipadāñāṇavibhāgehi desanābhājanaṃ veneyyattayaṃ vibhajitvā idāni tattha pavattitāya bhagavato dhammadesanāya desanāhāraṃ niddhāretvā yojetuṃ ‘‘sāyaṃ dhammadesanā’’tiādi āraddhaṃ.
如此，于分别智慧的说法阶段中，据说话内容和持分不同，将所说法义分为不同通达阶段。现在依据此阶段，针对世尊所说的法说义之内容，整理并运用“晚间法说”等名目起始。
Tattha sāyanti sā ayaṃ. Yā pubbe ‘‘dhammaṃ vo, bhikkhave, desessāmī’’tiādinā (netti. 5) paṭiniddesavārassa ādito desanāhārassa visayabhāvena nikkhittā pāḷi, tamevettha desanāhāraṃ niyojetuṃ ‘‘sāyaṃ dhammadesanā’’ti paccāmasati. Kiṃ desayatīti kathetukamyatāvasena desanāya piṇḍatthaṃ pucchitvā taṃ gaṇanāya paricchinditvā sāmaññato dasseti ‘‘cattāri saccānī’’ti. Saccavinimuttā hi bhagavato desanā natthīti. Tassā ca cattāri saccāni piṇḍattho. Pavattipavattakanivattitadupāyavimuttassa neyyassa abhāvato cattāri aviparītabhāvena saccānīti daṭṭhabbaṃ. Tāni ‘‘dukkhaṃ samudayaṃ nirodhaṃ magga’’nti sarūpato dasseti.
此处当说的“晚间法说”，是此前以“诸比库，当为尔等说法”等开示经文所指示的法义范围。以巴利文为准，即于此处用“晚间法说”为名，作为法说内容的标记。问“说何义？”是基于欲明其理由而诘问，经过统计归纳表明其通用性，故表明“四圣谛”。因世尊所说并无别义，唯有此四谛法义为核心。且此“四圣谛”为所谓“苦、集、灭、道”，应如实显现。
Tattha anekupaddavādhiṭṭhānabhāvena kucchitattā bālajanaparikappitadhuvasubhasukhattabhāvavirahena tucchattā ca dukkhaṃ. Avasesapaccayasamavāye dukkhassa uppattikāraṇattā samudayo. Sabbagatisuññattā natthi ettha saṃsāracārakasaṅkhāto dukkharodho, etasmiṃ vā adhigate saṃsāracārakasaṅkhātassa dukkharodhassa abhāvotipi nirodho, anuppādanirodhapaccayattā vā. Mārento gacchati, nibbānatthikehi maggiyatīti vā maggo. Tattha samudayena assādo, dukkhena ādīnavo, magganirodhehi nissaraṇaṃ. Evaṃ yasmiṃ sutte cattāri saccāni sarūpato āgatāni, tattha yathārutavasena. Yattha pana sutte cattāri saccāni sarūpato na āgatāni, tattha atthato cattāri saccāni uddharitvā tesaṃ vasena assādādayo niddhāretabbā. Yattha ca assādādayo sarūpato āgatā, tattha vattabbameva natthi. Yattha pana na āgatā, tattha atthato uddharitvā tesaṃ vasena cattāri saccāni niddhāretabbāni. Idha pana assādādayo udāharaṇavasena sarūpato dassitāti tehi saccāni niddhāretuṃ ‘‘ādīnavo cā’’tiādi vuttaṃ.
此中因杂乱纷扰而生的烦恼根由，因蒙昧愚痴，缺失良好具足的快乐与安乐，故导致烦恼为苦。集即是烦恼及其因缘互相依存而生起之苦的所生起源。此处无过往来世所谓的轮回因果、受苦根由，被证了无痕迹的灭也未有，不因缘而灭除亦无。魔王对此执著，断言涅槃之道可达也。集即为烦恼，苦为其所种因，因灭道而得出解脱。于此经中若四谛法义已充分现前，应如其已现状加以理解。然若四谛未显现时，应从其理中将四谛立论出来，由此立论苦及其它法以显出解脱等。若苦等诸义已充分出现，则不须再论。若未现现，应当由理证立论四谛法义而呈显。由此法义及“烦恼等”为清晰示范，故有“烦恼等尚存”等说。
Tattha ‘‘saṃkhittena pañcupādānakkhandhā dukkhā’’ti (dī. ni. 2.387; ma. ni. 1.120; 3.373; vibha. 202) vacanato taṇhāvajjā tebhūmakadhammā dukkhasaccaṃ, te ca aniccādisabhāvattā ādīnavo, phalañca desanāya sādhetabbaṃ. Tattha yaṃ lokiyaṃ, taṃ sandhāya vuttaṃ ‘‘phalañca dukkha’’nti. Assādoti taṇhāvipallāsānampi icchitattā te sandhāya ‘‘assādo samudayo’’ti vuttaṃ. Saha vipassanāya ariyamaggo desanā ca desanāphalādhigamassa upāyoti katvā ‘‘upāyo āṇatti ca maggo’’ti vuttaṃ. Nissaraṇapade cāpi ariyamaggo niddhāretabbo, na cāyaṃ saccavibhāgo ākuloti daṭṭhabbo. Yathā hi saccavibhaṅge (vibha. 208) ‘‘taṇhā avasiṭṭhā kilesā avasiṭṭhā akusalā dhammā sāsavāni kusalamūlāni sāsavā ca kusalā dhammā samudayasaccabhāvena vibhattā’’ti tasmiṃ tasmiṃ naye taṃtaṃavasiṭṭhā tebhūmakadhammā dukkhasaccabhāvena vibhattā, evamidhāpi daṭṭhabbanti. Imāni cattāri saccānīti nigamanaṃ . Idaṃ dhammacakkanti yāyaṃ bhagavato catusaccavasena sāmukkaṃsikā dhammadesanā, idaṃ dhammacakkaṃ.
此处“简略言五取蕴苦”论，谓贪欲、嗔恨等三毒为烦恼苦，因其无常等性质即为烦恼缘起。应如实于法说中示现其果。所谓世俗义则言“果亦苦”。“苦难忍”即因贪欲错乱而生的失乐，由此言“苦难忍及其集”。与内观相应的圣道及法义显现时，应知为“适当方法及正道”；在解脱中亦应示现圣道，不可混乱此四谛分解。犹如释经中言“贪欲余存，烦恼余存，无明余存，有害余存，以及无害余存，三界法性，烦恼法性等依次分别”，诸法依此分别，亦如是观。然此即四圣谛之终结。此为世尊以四圣谛合敷宣说之法轮，称之为“法轮”。
Idāni tassā dhammadesanāya dhammacakkabhāvaṃ saccavibhaṅgasuttavasena (ma. ni. 3.371 ādayo) dassetuṃ ‘‘yathāha bhagavā’’tiādi vuttaṃ. Tattha idaṃ dukkhanti idaṃ jātiādivibhāgaṃ saṅkhepato pañcupādānakkhandhasaṅgahaṃ taṇhāvajjaṃ tebhūmakadhammajātaṃ dukkhassa adhiṭṭhānabhāvena dukkhadukkhādibhāvena ca dukkhaṃ ariyasaccanti attho. Meti bhagavā attānaṃ niddisati. Bārāṇasiyanti bārāṇasīnāmakassa nagarassa avidūre. Paccekabuddhaisīnaṃ ākāsato otaraṇaṭṭhānatāya isipatanaṃ. Migānaṃ tattha abhayassa dinnattā migadāyanti ca laddhanāme assame. Uttarati atikkamati, abhibhavatīti vā uttaraṃ, natthi etassa uttaranti anuttaraṃ. Anatisayaṃ appaṭibhāgaṃ vā. Kiñcāpi bhagavato dhammadesanā anekāsu devamanussaparisāsu anekasatakkhattuṃ tesaṃ ariyasaccappaṭivedhasampādanavasena pavattitā, tathāpi sabbapaṭhamaṃ aññāsikoṇḍaññappamukhāya aṭṭhārasaparimāṇāya brahmakoṭiyā catusaccappaṭivedhavibhāvanīyā dhammadesanā, tassā sātisayā dhammacakkasamaññāti ‘‘dhammacakkaṃ pavattita’’nti vuttaṃ.
现在，为了显示佛陀以《法轮经》名义宣说佛法，如《真实破显经》中所言“如是云，世尊……”。其中，这里的“苦”即指出生等诸苦的分类，简略概括为五取蕴的聚合及渴爱之因，分三法土生起诸苦，作为苦的本质加以止观，并分为苦苦等之理，所谓的圣谛苦义。佛陀由此指示自己。巴拉那斯城，是名为巴拉那斯的城镇，离此不远。该地称为仙人堕处，由独觉佛的座所高扬而名，是众鹿赐予无畏之地，名为鹿野苑。上行越过，或称胜过、超越，意指无人超越之意。甚或称为无上无胜。佛陀的法教，虽已传布于众多天人、人间界中，并经百千次开示圣谛，但初法以主要弟子阿难等十八位菩萨行四谛解脱法门，逐渐深化显述，故被尊称为“佛陀转法轮”。
Tattha satipaṭṭhānādidhammo eva pavattanaṭṭhena cakkanti dhammacakkaṃ, cakkanti vā āṇā. Dhammato anapetattā dhammañca taṃ cakkañcāti dhammacakkaṃ. Dhammena ñāyena cakkantipi dhammacakkaṃ. Yathāha – ‘‘dhammañca pavatteti cakkañcāti dhammacakkaṃ, cakkañca pavatteti dhammañcāti dhammacakkaṃ, dhammena pavattetīti dhammacakka’’ntiādi (paṭi. ma. 2.41-42). Appaṭivattiyanti dhammissarassa bhagavato sammāsambuddhabhāvato dhammacakkassa ca anuttarabhāvato appaṭisedhanīyaṃ. Kena pana appaṭivattiyanti āha ‘‘samaṇena vā’’tiādi. Tattha samaṇenāti pabbajjaṃ upagatena. Brāhmaṇenāti jātibrāhmaṇena. Paramatthasamaṇabrāhmaṇānañhi paṭilomanacittaṃyeva natthi. Devenāti kāmāvacaradevena. Kenacīti yena kenaci avasiṭṭhapārisajjena. Ettāvatā aṭṭhannampi parisānaṃ anavasesapariyādānaṃ daṭṭhabbaṃ. Lokasminti sattaloke.
其中，正念念处等法乃是转轮之处，即法轮转动之处，则称为法轮。因法无碍，法所谓的轮也即指法轮。依法义理解，也谓之法轮。正如经中所言：“法轮转动者即为法轮，轮转动者即法，依法而转即为法轮。”故不应违逆此理。佛陀殊胜觉者法轮亦不可否认。何以为不可否认？因为“沙门者”为已出家修行者，“婆罗门者”即种姓婆罗门，正宗的沙门、婆罗门皆无相背心意。天人乃欲界天人。所谓“因缘者”，即凭借某些剩余之设施。宛如这里八百众许的诸会，悉数无漏而一一演说，合称为世间七界。
Tatthāti tissaṃ catusaccadhammadesanāyaṃ. Aparimāṇā padā, aparimāṇā akkharāti uppaṭipāṭivacanaṃ yebhuyyena padasaṅgahitāni akkharānīti dassanatthaṃ. Padā akkharā byañjanāti liṅgavipallāso katoti daṭṭhabbaṃ. Atthassāti catusaccasaṅkhātassa atthassa. Saṅkāsanāti saṅkāsitabbākāro. Esa nayo sesesupi. Atthassāti ca sambandhe sāmivacanaṃ. Itipidanti itīti pakārattho, pi-saddo sampiṇḍanattho, imināpi imināpi pakārena idaṃ dukkhaṃ ariyasaccaṃ veditabbanti attho. Tena jātiādibhedena yathāvuttassa dukkhasaccassa anekabhedataṃ taṃdīpakānaṃ akkharapadādīnaṃ vuttappakāraṃ aparimāṇatañca samattheti.
“此处”乃指三世佛中释迦牟尼佛宣说四谛法义。无量多的词语、无量多的字母，分拆说明是为了显现词汇聚合的字母。字母乃由辅音变化而成，此即所显之义。所谓“义”即四谛名义。“比喻”意谓此法理与其他相类。其余则余义分明。“义”于关系相续间具显义。类似如是，如是说法，辅音表示聚合含义，由此一一显示此“苦”为圣谛之意。由此出生等苦之分解，详细显明挨次讲述痛苦圣谛的意义，无量法精细扬显。
Ayaṃ dukkhasamudayoti ayaṃ kāmataṇhādibhedā taṇhāvaṭṭassa mūlabhūtā yathāvuttassa dukkhassa nibbattihetubhāvato dukkhasamudayo. Ayaṃ dukkhanirodhoti ayaṃ sabbasaṅkhatanissaṭā asaṅkhatadhātu yathāvuttassa dukkhassa anuppādanirodhapaccayattā dukkhanirodho. Ayaṃ dukkhanirodhagāminī paṭipadāti ayaṃ sammādiṭṭhiādiaṭṭhaṅgasamūho dukkhanirodhasaṅkhātaṃ nibbānaṃ gacchati ārammaṇavasena tadabhimukhībhūtattā paṭipadā ca hoti dukkhanirodhappattiyāti dukkhanirodhagāminī paṭipadā. Itipidanti padassa pana samudayasacce aṭṭhasatataṇhāvicaritehi, nirodhasacce madanimmadanādipariyāyehi, maggasacce sattattiṃsabodhipakkhiyadhammehi attho vibhajitvā veditabbo. Sesaṃ vuttanayameva.
“此为苦集”意谓指诸渴爱等分别，是欲望之根本，如实说此苦之生起因果，故称苦集。“此为苦灭”谓诸杂集悉皆断灭，如实说诸杂集断灭因缘关系，便是苦灭。“此为苦灭道”谓以正见等八正道诸觉支为修习，以苦灭为对象逐步修习成就涅槃，故任法起修行，证入苦灭。所谓“意谓”，生苦圣谛内容以八百法门诸渴爱为论境；灭苦圣谛内容以欢喜自在调伏等为主题；道谛内容以三十七道品为说明。余下依此说法展开。
Evaṃ ‘‘dvādasa padāni sutta’’nti gāthāya sakalassa sāsanassa channaṃ atthapadānaṃ channañca byañjanapadānaṃ vasena yā dvādasapadatā vuttā, tameva ‘‘dhammaṃ vo, bhikkhave, desessāmī’’tiādinā desanāhārassa visayadassanavasena chachakkapariyāyaṃ (ma. ni. 3.420 ādayo) ekadesena uddisitvā dhammacakkappavattanasuttena (saṃ. ni. 5.1081; mahāva. 13; paṭi. ma. 2.30) tadatthassa saṅgahitabhāvadassanamukhena sabbassāpi bhagavato vacanassa catusaccadesanābhāvaṃ tadatthassa ca catusaccabhāvaṃ vibhāvento ‘‘idaṃ dukkhanti me, bhikkhave, bārāṇasiya’’ntiādinā saccavibhaṅgasuttaṃ (ma. ni. 3.371 ādayo) uddesato dassetvā ‘‘tattha aparimāṇā padā’’tiādinā byañjanatthapadāni vibhajanto dvādasapadabhāvaṃ dīpetvā idāni tesaṃ aññamaññavisayivisayabhāvena sambandhabhāvaṃ dassetuṃ ‘‘tattha bhagavā akkharehi saṅkāsetī’’tiādi vuttaṃ.
于是《十二句经》以歌谣总结全教，含义词汇及辅音齐备，称为十二句法义，以此为基础，借《法轮经》中“比库们，我为尔等演说佛法”等宣说起点，述法轮转法五十三偈，全面指示世尊一切开示根本四谛法义，分明表述“此即苦语，善男子们，巴拉那斯城中”句示现。又以“无限辈字”等辅音义词和音节组合，细分十二句法义，分别意涵诸法，旨在说明佛陀以文字宣示法义的缘起法轮转动之理，庄严表观事理相应。
Tattha padāvayavaggahaṇamukhena padaggahaṇaṃ, gahite ca pade padatthāvabodho gahitapubbasaṅketassa hoti. Tattha ca padāvayavaggahaṇena viya padaggahaṇassa, padatthāvayavaggahaṇenāpi padatthaggahaṇassa visesādhānaṃ jāyatīti āha – ‘‘akkharehi saṅkāsetī’’ti. Yasmā pana akkharehi saṃkhittena dīpiyamāno attho padapariyosāne vākyassa apariyositattā padeneva pakāsito dīpito hoti, tasmā ‘‘padehi pakāsetī’’ti vuttaṃ. Vākyapariyosāne pana so attho vivarito vivaṭo kato hotīti vuttaṃ ‘‘byañjanehi vivaratī’’ti. Yasmā ca pakārehi vākyabhede kate tadattho vibhatto nāma hoti, tasmā ‘‘ākārehi vibhajatī’’ti vuttaṃ. Tathā vākyāvayavānaṃ paccekaṃ nibbacanavibhāge kate so attho pākaṭo hotīti vuttaṃ ‘‘niruttīhi uttānīkarotī’’ti. Katanibbacanehi vākyāvayavehi vitthāravasena niravasesato desitehi veneyyānaṃ cittaparitosanaṃ buddhinisānañca kataṃ hotīti āha – ‘‘niddesehi paññapetī’’ti. Ettha ca akkharehi eva saṅkāsetīti avadhāraṇaṃ akatvā akkharehi saṅkāsetiyevāti evaṃ avadhāraṇaṃ daṭṭhabbaṃ. Evañhi sati atthapadānaṃ nānāvākyavisayatāpi siddhā hoti. Tena ekānusandhike sutte chaḷeva atthapadāni, nānānusandhike pana anusandhimhi anusandhimhi cha cha atthapadāni niddhāretabbāni.
于此，依词组成规律，以词汇聚合为核心，并由词派生词义，故谓之词组成。此亦为已成词时，语词意旨得以明示，所指对象得以表彰。故称“以字母表示”。语句终结时，内容完备裁示，表达完整，遂以词语明示。语句终结之义即用辅音展现。语句结构分段时，内容显现，谓之“依释义明证”。经文段落结构，语意详明，能令知者无疑，故谓“以解说彰显”。如此明白包括词语含义、句子分段乃至整体释义均得彰显。于经文的释义中，持此方式明解，是以各经义分明，内容圆备。故于同一联系中应收集六种词义。在不同联系中，则对应归纳数种词义。
‘‘Akkharehi ca padehi ca ugghaṭetī’’tiādinā byañjanapadānaṃ kiccasādhanaṃ dasseti. Veneyyattayavinayameva hi tesaṃ byāpāro. Aṭṭhānabhāvato pana saccappaṭivedhassa padaparamo na idha vutto. Neyyaggahaṇeneva vā tassāpi idha gahaṇaṃ sekkhaggahaṇena viya kalyāṇaputhujjanassāti daṭṭhabbaṃ. Akkharehītiādīsu karaṇasādhane karaṇavacanaṃ, na hetumhi. Akkharādīni hi ugghaṭanādiatthāni, na ugghaṭanādiakkharādiatthaṃ. Yadatthā ca kiriyā so hetu, yathā ‘‘annenavasatī’’ti. Ugghaṭetīti sotāvadhānaṃ katvā samāhitacittānaṃ veneyyānaṃ saṅkāsanavasena akkharehi visesaṃ ādahanto yathā padapariyosāne āsayappaṭibodho hoti, tathā yathādhippetaṃ atthaṃ saṅkhepena katheti uddisatīti attho. Vipañcayatīti yathāuddiṭṭhaṃ atthaṃ niddisati. Vitthāretīti vitthāraṃ karoti, vitthāraṃ katvā ācikkhati vā, paṭiniddisatīti attho. Yasmā cettha ugghaṭetīti uddisanaṃ adhippetaṃ. Uddeso ca desanāya ādi, tasmā vuttaṃ – ‘‘ugghaṭanā ādī’’ti. Tathā vipañcanaṃ niddisanaṃ, vittharaṇaṃ paṭiniddisanaṃ, niddesapaṭiniddesā ca desanāya majjhapariyosānāti. Tena vuttaṃ – ‘‘vipañcanā majjhe, vitthāraṇā pariyosāna’’nti.
‘用音节与词语开启’等诸句，显示辅音词的功用。其职能确为解脱及戒律之事。但以八义为实，词首在真谛洞察中为最重，此处未言及。唯有以指涉之摄受，方现此处之涵摄，如同学徒摄受，乃善分外人之所观察。‘以音节等’为动作工具者，为表示动作之词，而非原因。音节诸事本是开启诸义之起端，非以开启诸音节为义。因作用也，如‘以他食不净’。‘开启’谓引导听入清净而专注之声闻，以音节作特别的激发，如词语遍说终时，能觉心之偏执，依此简明言之。‘分解’即详说，详说后而诠释，复明其义。此处‘开启’为指示，所指为所趣义。‘所指’即法之教诲故，言‘开启等起端’。亦如‘分解’即显现、详说、明示。既‘开启’当作所示义之起始，即‘教说’意。故说‘开启等起端’。‘开启’、‘分解’、‘详说’乃对教说之文理终说也。由此说‘开启为中，分解为尽’。
Evaṃ ‘‘akkharehi saṅkāsetī’’tiādinā channaṃ byañjanapadānaṃ byāpāraṃ dassetvā idāni atthapadānaṃ byāpāraṃ dassetuṃ ‘‘soyaṃ dhammavinayo’’tiādi vuttaṃ. Tattha sīlādidhammo eva pariyattiatthabhūto veneyyavinayanato dhammavinayo. Ugghaṭīyantoti uddisiyamāno. Tenāti ugghaṭitaññūvinayanena. Vipañcīyantoti niddisiyamāno. Vitthārīyantoti paṭiniddisiyamāno.
由此‘用音节促成’等语，表现隐蔽辅音词之用事，现今需揭示词义事。‘自身教律’等语，是说明戒律教法本质真意。‘开启中’乃所指定之意，谓开示智慧戒律之知。‘开启者’即通晓之教律学者，‘分解者’即说明者，‘详说者’为讲述者。
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10. Ettāvatā ‘‘dhammaṃ vo, bhikkhave, desessāmī’’ti uddiṭṭhāya pāḷiyā tividhakalyāṇataṃ dassetvā idāni atthabyañjanasampattiṃ dassetuṃ ‘‘cha padāni attho’’tiādi vuttaṃ. Taṃ suviññeyyaṃ. ‘‘Tenāha bhagavā’’tiādinā desanāhārassa visayabhāvena uddiṭṭhaṃ pāḷiṃ nigamanavasena dasseti. Lokuttarantiādi ‘‘kevalaparipuṇṇaṃ parisuddha’’nti padānaṃ atthavivaraṇaṃ. Tattha upaṭṭhitaṃ sabbavisesānanti sabbesaṃ uttarimanussadhammasaṅkhātānaṃ visesānaṃ adhisīlasikkhādivisesānaṃ vā upatiṭṭhanaṭṭhānaṃ. ‘‘Idaṃ nesaṃ padakkanta’’ntiādīnaṃ viya etassa saddasiddhi veditabbā. ‘‘Idaṃ vuccati tathāgatapadaṃ itipī’’tiādīsu idaṃ sikkhattayasaṅgahaṃ sāsanabrahmacariyaṃ tathāgatagandhahatthino paṭipattidesanāgamanehi kilesagahanaṃ ottharitvā gatamaggotipi. Tena gocarabhāvanāsevanāhi nisevitaṃ bhajitantipi. Tassa mahāvajirañāṇasabbaññutaññāṇadantehi ārañjitaṃ tebhūmakadhammānaṃ ārañjanaṭṭhānantipi vuccatīti attho. Ato cetanti yato tathāgatapadādibhāvena vuccati, ato aneneva kāraṇena brahmuno sabbasattuttamassa bhagavato, brahmaṃ vā sabbaseṭṭhaṃ cariyanti paññāyati yāvadeva manussehi suppakāsitattā yathāvuttappakārehi ñāyati. Tenāha bhagavāti yathāvuttatthaṃ pāḷiṃ nigamanavasena dasseti.
十、如此‘我当为尔等说法’等起心所发，阐述巴利语三种善法，为今说义词义功用起论‘六词为义’等。此义须悉心认识。谓尊者说法旨趣乃以语之分明终结，讲述巴利语精义。如‘世尊云’等表达，乃显示法之对象。'于超世境界'等语，解释词义之纯净完整。其地乃称为‘具足诸特’，为所有人类之上之圣德戒法等之场所。‘此乃其所显现’等语，须以语音证实。又如‘此名如来之字’等言，表明净戒论法教之综合修习，乃如来威德掌持者之修行道路，断烦恼现证觉道。因其依止诸修习、善法正行而修用，可所得其所应得。尊者以广博智识完整如三地之集合而建此境界所安住，名为‘庄严之地’。因此，‘由如来之言称为’，因由此缘故所有众生皆达至，或称优胜梵尊行法，亦谓如其所说，以人之善为例，得此智。故‘尊者云’特指出以巴利文为证。
Anupādāparinibbānatthatāya bhagavato desanāya yāvadeva ariyamaggasampāpanattho desanāhāroti dassetuṃ ‘‘kesaṃ ayaṃ dhammadesanā’’ti pucchitvā ‘‘yogīna’’nti āha. Catusaccakammaṭṭhānabhāvanāya yuttappayuttāti yogino. Te hi imaṃ desanāhāraṃ payojentīti. Idaṃ vacanaṃ desanāhāravibhaṅgassa yathānusandhinā sammā ṭhapitabhāvaṃ dassetuṃ pakaraṇaṃ saṅgāyantehi ṭhapitanti daṭṭhabbaṃ. Tathā hi vuttaṃ ‘‘tenāha āyasmā mahākaccāyano’’ti. Niyuttoti pāḷito assādādipadatthe niddhāretvā yojitoti attho.
为显示无执涅槃之本义，由世尊因缘所说教法，仅为圣道完成之所示教形，问曰‘此何法之教诲？’答曰‘修行者’。谓此与四圣谛修习相应者即为修行者。此言由教法结构解释，诸修学者共立论，具确立自如故。又如经中‘尊者云大咖吒那’等语。‘依附’指巴利语本身指定之听闻忠实教法相接之意。
Desanāhāravibhaṅgavaṇṇanā niṭṭhitā. · 教说摄之分别释义已毕。
2. Vicayahāravibhaṅgavaṇṇanā2. 择法摄之分别释义
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11.Tattha katamo vicayo hārotiādi vicayahāravibhaṅgo. Tatthāyaṃ apubbapadavaṇṇanā – kiṃ vicinatīti ettha ‘‘vicinatī’’ti etena vicayasaddassa kattuniddesataṃ dasseti. Kinti panatthassa hārassa visayo pucchitoti taṃ tassa visayaṃ dassetuṃ ‘‘padaṃ vicinatī’’tiādi vuttaṃ. Tattha padaṃ vicinatīti ādito paṭṭhāya yāva nigamanā suttassa sabbaṃ padaṃ vicinati. Ayañca vicayo duvidho saddato atthato ca. Tesu ‘‘idaṃ nāmapadaṃ, idaṃ ākhyātapadaṃ, idaṃ upasaggapadaṃ, idaṃ nipātapadaṃ, idaṃ itthiliṅgaṃ, idaṃ purisaliṅgaṃ, idaṃ napuṃsakaliṅgaṃ, idaṃ atītakālaṃ, idaṃ anāgatakālaṃ, idaṃ vattamānakālaṃ, idaṃ kattusādhanaṃ, idaṃ karaṇasādhanaṃ, idaṃ kammasādhanaṃ, idaṃ adhikaraṇasādhanaṃ, idaṃ paccattavacanaṃ, idaṃ upayogavacanaṃ, yāva idaṃ bhummavacanaṃ, idaṃ ekavacanaṃ, idaṃ anekavacana’’nti evamādivibhāgavacanaṃ, ayaṃ saddato padavicayo. So panāyaṃ padavicayo aviparītasabhāvaniruttisallakkhaṇeneva sampajjatīti daṭṭhabbaṃ. Atthato pana vicayo tena tena padena vattabbaatthasaṃvaṇṇanā. Sace pana padaṃ pucchādivasena pavattaṃ, tassa tadatthassa ca pucchādibhāvo vicetabboti imamatthaṃ dassento ‘‘pañhaṃ vicinatī’’tiādimāha.
十一、‘什么是分析？消除之法等，谓为分析之涵义。此处为基本用语解说，意指‘分析者’即示明分析二义所用名词。问消除所指，答以消除范畴阐明。所谓‘分析’乃自语首至语尾全体逐节思量。分析两义：一为词类，谓名词、动词、前缀、助词、阴性、阳性、中性、过去式、未来式、现在式、工具体、动作体、业因、题目、指示词、用法词、所有格、单复数等此类词类区分；二为所指义。按此法辨明词类故名谓词之分析。此为词类分析。实际上分析多以不同结构性质及意义种类相对称的表述方式显现。若再以问句方式发问时，亦应问其意义，是为‘问义’之分析。
Yasmā ca sabbo desanāhāro vicayahārassa visayo suttassa vicayoti katvā, tasmā vuttaṃ – ‘‘assādaṃ vicinatī’’tiādi. Yasmā pana anugītīti ettha anurūpā gīti anugītīti ayampi attho icchito, tasmā viciyamānassa suttapadassa anurūpato suttantarapadānipi atthuddhāravasena vā paduddhāravasena vā ānetvā vicetabbānīti dassento ‘‘sabbe nava suttante vicinatī’’ti āha. Nava suttanteti suttageyyādike nava sutte, yathāsambhavatoti adhippāyo. Ayaṃ vicayahārassa padatthaniddeso.
由于全部经文论述皆属分析之域，故言‘乐解分析’等语。‘乐解’与‘和唱’在此乃合适、相顺义，故谓所通顺之经文和唱及注释，依据经文词而复出经中义理而作细察，谓‘诸经皆属分析’则言不虚。‘新经’谓新传教诵文如歌谣等类。此即分析学派所归正义用语辞定义例。
Evaṃ niddesavāre vicayahāro saṅkhepato niddiṭṭhoti taṃ vibhāgena niddisitvā paṭiniddesavasena vibhajanto yasmā padavicayo suttassa anupadaṃ pavattetabbatāya atibhāriko na sukaro cāti taṃ anāmasitvā pañhavissajjanavicaye tāva dassento ‘‘yathā kiṃ bhave’’tiādimāha. Tattha yathā kiṃ bhaveti yena pakārena so vicayo pavattetabbo, taṃ pakārajātaṃ kiṃ bhave, kīdisaṃ bhaveyyāti attho. ‘‘Yathā kiṃ bhaveyyā’’tipi pāṭho. Puna yathāti nipātamattaṃ. Āyasmāti piyavacanaṃ ajitoti bāvarībrāhmaṇassa paricārakabhūtānaṃ soḷasannaṃ aññataro. Pārāyaneti pāraṃ vuccati nibbānaṃ, tassa adhigamūpāyadesanattā kiñcāpi sabbaṃ bhagavato vacanaṃ ‘‘pārāyana’’nti vattabbataṃ arahati, saṅgītikārehi pana vatthugāthānugītigāthādīhi saddhiṃ ajitasuttādīnaṃ (su. ni. 1038 ādayo; cūḷani. ajitamāṇavapucchā 57 ādayo, ajitamāṇavapucchāniddesa 1 ādayo) soḷasannaṃ suttānaṃ idaṃ nāmaṃ katanti tesaññeva pārāyanasamaññāti āha ‘‘pārāyane’’ti. Keci ‘‘pārāyaniko’’ti paṭhanti. Te kira tāpasapabbajjūpagamanato pubbe pārāyanaṃ adhīyantā vicariṃsu. Tasmā ayampi pārāyanaṃ vattetīti pārāyanikoti vutto. Pucchatīti kasmā vuttaṃ, nanu pucchānibbattattā atītāti? Saccametaṃ, pucchanākāraṃ pana buddhiyaṃ viparivattamānaṃ katvā evamāha.
如是说明之时，质疑之事简言而表，称为界定。以此分别后，用对应的反界定方式区分。因词义的差别，依经文中未经从属解释传递，显得特别繁重而不易理解。对此略去名称，以说明义离的方式，现示“如是什么状况”之类语句。此处“如是什么状况”意指以何种方式，使此质疑发生，其意即为‘如何是某种状况’或‘何种状况可能生起’。文中有“如是什么状况”之读法。又“如”字，纯属助词。耆尊阿吉陀是婆罗门子侍者中一位十六岁的少年。所谓“彼岸”即称涅槃。因世尊宣说彼岸的得至方法，全体被称为“彼岸”。由合辑及曲调歌谣等共同构成，包括阿吉陀经等十六部经典，名称相同，表明彼岸十分相近，故称为“彼岸”。部分人诵“彼岸者”。他们曾是苦行出家者，昔日研习并行走“彼岸”法门。因此此法亦称“彼岸者”。问曰：“为何称之？”以提问式问法，非追溯过去者。此实情，乃因转换智性而成问，故如此说。
Pucchā ca nāmesā adiṭṭhajotanāpucchā diṭṭhasaṃsandanā vimaticchedanā anumatipucchā kathetukamyatāpucchā ekaṃsabyākaraṇīyā vibhajjabyākaraṇīyā paṭipucchābyākaraṇīyā ṭhapanīyā dhammādhiṭṭhānā sattādhiṭṭhānāti anekavidhā. Tasmā ‘‘kimayaṃ pucchā adiṭṭhajotanā’’tiādinā yathāsambhavaṃ pucchā vicetabbā. Yathā cettha pucchāvibhāgo, evaṃ vissajjanavibhāgopi vissajjanavicaye yathāsambhavaṃ vattabbo. Pucchāsabhāgena hi vissajjananti. Idha pana vimaticchedanaṃ sattādhiṭṭhānaṃ pucchaṃ udāharitvā tattha vicayanākāraṃ dassetuṃ ‘‘kenassu nivuto loko’’tiādimāha.
问语分为名号问、所示指引问、对所现境问、断惑问、意见请求问、论述求理问、综合性同义问、细分问、应用问及确认问等多种。故“何者问为所示指引问”一类，依文义该当恰当划分。正如此处问语类别，亦当如实分别说明。在问词中包含指称意义。这里以断惑为例，举七种指称问语，例示其问法。为显示质疑样式，举问：“何者清净界所安住”等句。
Tattha kenāti kattari karaṇavacanaṃ. Sūti nipātamattaṃ, sūti vā saṃsaye nipāto, tenassa pañhassa vimaticchedanapucchābhāvaṃ dasseti. Nivutoti paṭicchādito. Lokoti sattaloko. Iccāyasmā ajitoti saṅgītikārakavacanaṃ. Nappakāsatīti na paññāyati. Kissābhilepanaṃ brūsīti kiṃ assa lokassa abhilepanaṃ vadasi. ‘‘Kiṃ svābhilepana’’ntipi pāṭho, tassa kiṃ su abhilepananti padavibhāgo.
此处“何者”义为实行者或行为者的称谓。以纯助词作状，或作疑句助词，表明没有疑惑断惑的问语含义。所谓“已绝”，为断绝中止之意。“界”指七界。此耆尊阿吉陀乃合辑编撰者之称谓。未释义者，不显明义。其所问为“此界有何污染？”即为何存在此界之染污？词义解析见。
Padānīti pajjati etehi atthoti padāni, vākyāni. Pucchitānīti pucchābhāvena vuttānīti attho. Eko pañhoti yadipi cattāri padāni pucchanavasena vuttāni, ñātuṃ icchito pana attho eko evāti ‘‘eko pañho’’ti vuttaṃ. Tattha kāraṇamāha ‘‘ekavatthupariggahā’’ti. Idaṃ vuttaṃ hoti – kiñcāpi nivāraṇaappakāsanaabhilepanamahābhayasaṅkhātā pucchāya gahitā cattāro ete atthā, te panekaṃ lokaṃ patiguṇabhūtā, loko padhānabhāvena gahitoti tabbasena ekovāyaṃ pañhoti. Tenevāha ‘‘lokādhiṭṭhāna’’ntiādi. Ko pana so lokoti? Āha ‘‘loko tividho’’tiādi.
所谓“词句”，即是这些含义，包括词语和句子。“被问者”，即以问语形态所言者。所问者为一问，此问含四词，皆作为疑问词句所问。虽欲知义唯一，故称为“一问”。文中理由称之为“统一对象承受”。此意谓：所谓一问，是因涉及戒忧障碍、染污污柄、恐怖重重的烦恼及其他诸义的质问，共包含四个意义，然这众义共依一个界面而被接受，因此可称之为一体的问题。于是说“诸界立据”等语开头。问：“该界为何？”答曰“界有三种”等语。
Tattha rāgādikilesabahulatāya kāmāvacarasattā kilesaloko. Jhānābhiññāparibuddhiyā rūpāvacarasattā bhavaloko. Āneñjasamādhibahulatāya visadindriyattā arūpāvacarasattā indriyaloko. Atha vā kilissanaṃ kileso, vipākadukkhanti attho. Tasmā dukkhabahulatāya apāyesu sattā kilesaloko. Tadaññe sattā sampattibhavabhāvato bhavaloko. Tattha ye vimuttiparipācakehi indriyehi samannāgatā sattā, so indriyalokoti veditabbaṃ. Pariyāpannadhammavasena lokasamaññāti ariyapuggalā idha na saṅgayhanti.
此中，因贪欲等烦恼盛行而现欲界众生世界。以禅定通达而成色界众生世界。以专一不动的禅定强盛及清净的根而为无色界众生世界。况若烦恼玷污、业感痛苦，则为痛苦较盛的恶道众生世界。又有生灭更替、成败变迁者世界。凡以成就解脱的根门具足者，为根之界。依其所周摄诸法的本性，众生共称世界。圣人则不混淆其义。
Avijjāya nivuto lokoti caturaṅgasamannāgatena andhakārena viya rathaghaṭādidhammasabhāvappaṭicchādanalakkhaṇāya avijjāya nivuto paṭicchādito loko. Vivicchāti vicikicchāhetu. ‘‘Vivicchā macchariya’’nti saṅgahe vuttaṃ. Pamādāti pamādahetu. Jappābhilepananti jappā taṇhā assa lokassa makkaṭālepo viya makkaṭassa abhilepanaṃ silesoti brūmi. Dukkhanti jātiādikaṃ vaṭṭadukkhanti ayaṃ padattho. Sesaṃ pāḷiyā eva viññāyati. Imāni cattāri padāni pucchāgāthāyaṃ vuttāni ‘‘imehī’’ti vissajjanagāthāyaṃ vuttehi imehi catūhi padehi vissajjitāni. Kathanti āha ‘‘paṭhama’’ntiādiṃ. Tena yathākkamaṃ pucchāvissajjanāni veditabbānīti dasseti.
以无明所覆之世界，如乘车车盖等物遮蔽一切法性之义。因疑惑称为疑。疑中杂有爱惜贪恋，故称“嗔”。因懈怠称为懈怠。言语的污染为恶口，恶口如猕猴抹污世界，此为恶之污秽。痛苦指生死等诸苦，这是义中所含。以上词语皆为巴利语原文所表达。此四义质疑在质疑歌谣中宣说，称为“此中”所包含的四义已离，故称清净。并注释分为“初义”等，用以明示质疑及离质疑之理。
Idāni taṃ yathākkamaṃ pucchaṃ vissajjanañca sarūpato dassetuṃ gāthāya ca atthaṃ vivarituṃ ‘‘kenassū’’tiādi vuttaṃ. Tattha ‘‘nīvaraṇehī’’ti padena vuttamevatthaṃ pākaṭaṃ katvā dassetuṃ ‘‘avijjānīvaraṇā hi sabbe sattā’’tiādi vuttaṃ. Ettha ca ‘‘yathāhā’’tiādinā suttantaradassanena imasmiṃ pañhavissajjanavicaye anugītivicayaṃ dassetīti daṭṭhabbaṃ. Tattha pariyāyatoti kāraṇato. Nīvaraṇasaṅkhātānaṃ kāmacchandādīnampi kāraṇabhāvato paṭicchādanabhāvato ca ekaṃyeva nīvaraṇaṃ vadāmi, na pana aññesaṃ nīvaraṇasabhāvānaṃ abhāvāti attho. Yathā ca avijjāya sati nīvaraṇānaṃ bhāvo, evaṃ avijjāya asati na santi nīvaraṇānīti dassetuṃ ‘‘sabbaso’’tiādi vuttaṃ.
现在应当如实清楚地提问并阐明解脱之道的五种分别境界，同时用偈语说明“为何如此”等义。关于此处以“无碍”为词，明白指出该义，现示“无明分别等皆为障碍”的说法。在此通过“如是”一类语，依照经中所现，显现这五种分别境界的消灭。此中“分别”一词是因缘所转，但诸障碍类如贪欲等亦归因于分别的遮蔽作用，因此此处只说“障碍”一物，并非说明其它类障碍不存在。如“无明”是诸障碍之本，反之无明不在，则无障碍存在，借此用“所有”等语说明。
Tenāti ‘‘avijjāya nivuto loko’’ti padena. Paṭhamassa padassāti ‘‘kenassu nivuto loko’’ti padassa. Yuttāti yojitā, anurūpāti vā attho. Etena pucchānurūpatā vissajjanassa dassitāti pubbāparavicayo vuttoti veditabbaṃ. ‘‘Yo puggalo nīvaraṇehi nivuto’’tiādinā vivicchāpamādānaṃ avijjāya paccayabhāvaṃ dasseti. Nivuto eva hi nappakāsati. Vivicchāti vicikicchā. Tenevāha – ‘‘vivicchā nāma vuccati vicikicchā’’ti. Tatrāyaṃ padasiddhi – yathā micchādiṭṭhisammādiṭṭhiyo ‘‘niccaṃ anicca’’ntiādinā ekaṃsaggāhabhāvena pavattanti, na evamayaṃ. Ayaṃ pana anekaṃsaggāhabhāvato ‘‘niccaṃ nu kho aniccaṃ nu kho’’tiādinā vividhaṃ viruddhaṃ vā icchati esatīti vivicchāti . ‘‘So vicikicchanto’’tiādinā appakāsanassa vivicchāpamādānaṃ kāraṇabhāvaṃ vivarati. Sukke dhamme na uppādiyatīti na samādāya vattati. Nappakāsantīti te attano santāne anuppādiyamānā kusalā dhammā taṃ puggalaṃ pakāsaṃ loke abhiññātaṃ na karontīti attho. Abhilimpatīti makkaṭālepo viya makkaṭaṃ dārusilādīsu purisaṃ rūpādivisaye allīyāpetīti attho. Āsattibahulassāti āsaṅgabahulassa. Evaṃ abhijappāti karitvāti evaṃ pariyuṭṭhānaṭṭhāyinīti iminā kāraṇena. Tatthāti tāya taṇhāya. Loko abhilitto silesena makkhito viya hotīti attho.
“如是”即以“因无明而覆蔽的世间”这个词句而言。先前之词是“何以称为被无明覆蔽的世间”，“连结”是结合的意思，“适合”是所契合的义。由此知其用以对应提问，从前曾说分别的消灭，因此要理解这里说的是分别的消灭。以“人生为无明诸障所覆蔽”而言，显此即为分别时的忧恼。所谓被覆蔽者，确实未显露。分别即犹疑，也就是说“犹疑谓分别之意”。此处词义心得谓，如“邪见与正见”则皆有其独断见解，非如本经断然成立，此处因断然成立而引起各种对立，这即是犹疑的意义。犹疑者诱发忧恼之分别作用。所谓“无法于枯燥法中生起”，非指未生执着法，意即此人在本身中法尚未生起，故未显现所证得境界。附著即如泥垢沾污于木、石、金银等人之色身方面。因多烦恼故称“执著多者”。如斯生起即谓烦恼满盈，因缘遂故。所谓“执著之因”，世间被执著污染，犹如覆盖污秽之义。
Bhāyati etasmāti bhayaṃ. Mahantaṃ bhayaṃ mahabbhayaṃ. Tenevāha – ‘‘dukkhamassa mahabbhaya’’nti. Dukkhaṃ domanassanti dukkhameva vibhattanti sabbaṃ dukkhaṃ vibhajitvā dassetuṃ ‘‘tisso dukkhatā’’tiādi vuttaṃ. Odhasoti kadāci attūpakkamamūlāya kadāci parūpakkamamūlāyātiādinā vibhāgena dukkhadukkhatāya muccanakā visesena rūpāvacarā. Tathāti odhaso kadāci karahacīti evaṃ ākaḍḍhati. Vipariṇāmadukkhatāya muccanakā upekkhāsamāpattibahulā visesena arūpāvacarasattā. Appābādhāti padaṃ dukkhadukkhatāya muccanassa kāraṇavacanaṃ. Dīghāyukāti vipariṇāmadukkhatāya. Arūpadevā hi loke visesato dīghāyukāti. Idañca muccanamaccantikaṃ. Yasmā ca dukkhā vedanāpi saṅkhatattā aniccatādisaṅkhāradukkhasabhāvā eva, tasmā yato muccanamaccantikaṃ, taṃ anavasesapariyādānavasena saṅgaṇhitvā dassetuṃ ‘‘saṅkhāradukkhatāya panā’’tiādimāha.
此处“畏惧”即指恐惧。甚大之恐惧为大恐怖。故经云“苦之大恐怖”。苦即忧苦，且苦被细分类别，为能示苦之分别，把全部苦分别成三苦，故经有“三苦义”说。所谓忧苦的迥异，有时根于自己身体消退（衰微），有时因外在身体消退（异体衰败）等多种分法。而所谓“忧苦的迥异”则由无不执着、无明的不同表现和由诸法无常所生的苦即依赖分别，世亲等论者谓此义如此。苦=痛苦之分种及不苦的分别，尤以无色界众生优势，享长寿之故。此时的解脱即结束痛苦。因苦乃由因缘所和合故，属于无常诸法之苦，故说“诸法苦义之端”，意指须知此缘起苦诸法总义也。
Tattha upādiyatīti upādi, vipākakkhandhā kaṭattā ca rūpaṃ. Upādissa sesaṃ upādisesaṃ, taṃ natthi etissāti anupādisesā, nibbānadhātu, tāya anupādisesāya nibbānadhātuyā, itthambhūtalakkhaṇe cāyaṃ karaṇaniddeso. Nibbānadhātūti ca nibbāyanamattaṃ. Tasmāti yasmā sakalalokabyāpinī sabbasaṅgāhinī ca saṅkhāradukkhatā, tasmā. Lokassāti sambandhe sāmivacanaṃ. Tena ‘‘dukkhamassā’’ti padassa atthaṃ dasseti. Evamettha lokassa nīvaraṇādīni ajānantena, samayantaraparicayena vā tattha saṃsayapakkhandena ekaṃseneva byākātabbattā sattādhiṭṭhānā pucchā katā, sā ca ajānanassa, saṃsayassa vā nīvaraṇādivisayatāya catubbidhā. Pāḷiyaṃ pana nīvaraṇādīnaṃ loko ādhārabhāvena gāthāyaṃ vuttoti eko pañhoti dassitanti. Ayamettha pucchāvicayo. Vissajjanavicayopi adiṭṭhajotinī vissajjanā vimaticchedinī cātiādinā pucchāvicaye vuttanayānusārena veditabbo.
此处所言“取著者”为执著。由果报蕴堆积所感果报等名色法缘起。从执著之残余为余著，不执著即余著灭尽，彼余著灭即涅槃之界。对此处所言灭除余著之界即涅槃境界的界相说明，谓以净洁体质为标志。所谓涅槃界即涅槃本身。故曰：一切世间普遍渗透，能消灭诸和合苦（诸集苦），故曰“一切世间”。“世间”此言指联系境界之义。由此说明“苦”字的义理。就此论说诸障碍等因无明所起，于时常识差错之间，一一针对存有立场问答，此障碍的内容呈现四种不同。有说在巴利语中“诸障碍”为一词，亦有说为二词。此为提问之内容。关于分别消灭的判断，依经文的教示将其分类记述，务必明了。
Evaṃ ekādhāraṃ pucchaṃ dassetvā idāni anekādhāraṃ dassetuṃ ‘‘savanti sabbadhī’’tiādi vuttaṃ. Tattha savantīti sandanti. Sabbadhīti sabbesu rūpādīsu āyatanesu. Sotāti taṇhādisotā. Kiṃ nivāraṇanti tesaṃ kiṃ āvaraṇaṃ kā rakkhā. Saṃvaraṃ brūhīti taṃ nesaṃ nīvaraṇasaṅkhātaṃ saṃvaraṃ kathehi. Kena sotā pidhīyareti kena dhammena taṇhādisotā pidhiyyanti pacchijjantīti ayamettha padattho. Sesaṃ pāḷivaseneva āvi bhavissati.
如此一境之邪见问题已说明，现将多方面说明“诸烦恼皆盛起”的说法。此中“盛起”即生起、流行之意。“诸”即所有。“所缘”是根本境界。声闻者指五尘等所起之渴欲之声。所谓何为障碍？此处意谓什么为障碍、为遮碍以致保护？说“守护”，谓即此等所摄持的障碍。因何声根受阻呢？因何渴欲之声被掩蔽呢？言下之意即此障碍的名义。该部分将以纯巴利语发音进行说明。
Te dve pañhāti yadipi imissā gāthāya pucchāvasena pavattāya cattāri padāni cattāri vākyāni. Ñātuṃ icchitassa pana atthassa duvidhattā te dve pañhā. Kasmāti ce? ‘‘Imehi bahvādhivacanena pucchitā’’ti āha. Tatthāyaṃ saṅkhepattho – ime etāya gāthāya gahitā atthā yasmā bahūni adhikicca pavattavacanena pucchitā, tasmā te dve pañhāti. Ekato upari bahūti hi sāsanavohāro, tameva pucchāya duvidhatthavisayataṃ vivarituṃ ‘‘eva’’ntiādi vuttaṃ. Tassattho – yāhi ñātibyasanādisaṅkhātāhi pāṇavadhādīhi eva vā duggatihetubhūtāhi āpadāhi samaṃ saha, sabbathā vā ayaṃ loko āpanno ajjhotthaṭo. Taṃnimittehi dasahi kilesavatthūhi saṃkiliṭṭho ca, tassa taṃ āpannākāraṃ saṃkiliṭṭhākārañca buddhiyaṃ katvā āha – ‘‘evaṃ samāpannassa evaṃ saṃkiliṭṭhassā’’ti. Vodāyati sujjhati etenāti vodānaṃ, samathavipassanā. Vuṭṭhāti etena nimittato pavattato cāti vuṭṭhānaṃ, ariyamaggo.
此为两个问题，因此偈文提出四词四句。欲解其义，有二重。何故？曰：“以诸多词用所问也”。此即概括置于此偈文之义，由于多义用辞，为分别说明这两问题。其一指广泛流布于教法，故须说明问句两义之所在。其所由来是指，因亲族之恶习及杀业等重罪之故，诸恶趣之身遭受苦难，此为通于一切时间的一切现象。因此种种烦恼染污，故为污秽所缠缚。由此女人心智作意观察，故言“为此沉溺及污秽之故”。“觉悟”即修习止观法，称之“觉悟”；“起步”即因缘而成之圣道。
Asamāhitassāti nānārammaṇesu vikkhittacittassa. Savantīti pavattanti. Abhijjhātiādi asamādhānahetudassanaṃ. Tenevāha – ‘‘evaṃ asamāhitassā’’ti. ‘‘Yathāha bhagavā’’tiādinā idhāpi anugītivicayaṃ dasseti. Sotānaṃ savanaṃ yebhuyyena anurodhavasenevāti āha – ‘‘savati manāpikesu rūpesū’’ti. Ettha ca cakkhādayo sotānaṃ dvārabhāvena pavattamānā upacāravasena sayaṃ savantā viya vuttā. Itīti evaṃ. Sabbāti sabbasmā. Sabbathāti sabbappakārena. Idaṃ vodānanti idaṃ ‘‘pariyuṭṭhānavighāta’’nti vuttaṃ pariyuṭṭhānappahānaṃ vodānaṃ.
「心不专注」者，谓心散乱于种种境界而无聚一。所谓「遍净」者，谓心起诸贪嗔痴等不安定之因。故此谓曰『如是心不专注者』。又说如佛所说，于此亦如其义述说。谓于听受，类似劝请之状，如言『于悦顺之色闻』。此处眼等诸根，当作通道门之义解说，谓心自如同听根自然享受般而运行摄护，意即此也。谓「一切」即无遗漏；「遍净」指遍乎一切净摄。此所谓「灭尽破除」之意，谓专注善法之消除故也。
Vissajjanagāthāya sati tesaṃ nivāraṇanti vipassanāsampayuttā sati kusalākusalānaṃ dhammānaṃ gatiyo samanvesamānā tesaṃ sotānaṃ nivāraṇanti. Sotānaṃ saṃvaraṃ brūmīti tameva satiṃ sotānaṃ saṃvaraṃ brūmi. Paññāyete pidhīyareti rūpādīsu aniccatādipaṭivedhasādhikāya maggapaññāya ete sotā sabbaso pidhiyyanti, uppajjituṃ appadānavasena samucchijjantīti attho.
于厌离偈中，谓念乃诸障碍之断除。念为慧观照善不善法之趋向所在，为此诸听根之障碍之一。所谓听根之约束，谓即此念之护持。慧者，谓对诸色等无常等真理之觉知透彻者，依此智慧乃能尽断诸听根种种纷扰，如同火熄则烟息。此义甚深。
Nāviñchatīti abhijjhādippavattidvārabhāvena cittasantānaṃ, puggalaṃ vā nākaḍḍhati. Anusayappahānaṃ idha pidhānaṃ adhippetanti āha – ‘‘paññāya anusayā pahīyantī’’ti. Yasmā anusayanimittaṃ pariyuṭṭhānaṃ anusayābhāve na hotīti āha ‘‘anusayesū’’tiādi. Idāni tamevatthaṃ upamāya vibhāvento ‘‘taṃ yathā khandhavantassā’’tiādimāha. Etthāpi sotānaṃ nivāraṇasaṅkhātaṃ saṃvaraṃ pidhānañca ajānantena tattha vā saṃsayitena ekaṃsikattā dhammādhiṭṭhānā pucchā katāti idha pucchāvicayo vuttanayeneva vissajjanavicayo ca veditabbo.
谓内贪等诸缠染由心之不专集中道门而起，不能割断烦恼累积称为「无缠」。其断除谓以智慧断除此缠染，曰「以智慧断缠染」。因无缠故无漏法得以生起，故言「无缠中灭尽」。现今尚用类似比喻说「如持有色蕴者」等。即使云云，诸听根之约束及护持，因无慧而无知晓，此时心亦多疑茫然，故请问正断理趣及执着法之所在，此处应明了问答之义，此即提问本义及答覆之理。
Ettha ca yena adhippāyena ‘‘kenassu nivuto loko’’ti gāthāya (su. ni. 1038; cūḷani. ajitamāṇavapucchā 57, ajitamāṇavapucchāniddesa 1; netti. 45) satipi nivāraṇādīnaṃ catunnaṃ pucchitabbabhāve eko pañhoti vuttaṃ. Tena tāva sotānaṃyeva saṃvaro pidhānañca pucchitanti sote ekatthavasena gahetvā pucchāya ekādhiṭṭhānabhāvato eko pañhoti vattabbaṃ siyā. Sotānaṃ vā bahubhāvato bahūti yattakā sotā, tattakā pañhāti. Yena pana adhippāyena ‘‘savanti sabbadhi sotā’’ti gāthāyaṃ (su. ni. 1040; cūḷani. ajitamāṇavapucchā 59, ajitamāṇavapucchāniddesa 3; netti. 45) sote anāmasitvā saṃvarapidhānānaṃ vasena ‘‘dve pañhā’’ti vuttaṃ. Tena paṭhamagāthāyaṃ satipi nivāraṇādīnaṃ lokādhārabhāve lokaṃ anāmasitvā nivāraṇādīnaṃ vibhāgena cattāro pañhātipi vattabbanti ayaṃ nayo dassitoti daṭṭhabbaṃ.
此处以谶语『谁使世间灭尽』为例（参《净心注》1038、《小净心注》阿耆多摩问57、问释1、《领略》45），谓圣念诸障碍等四事应问也，此为唯一问题。故诸听根之约束与护持，约法三章而问，谓心一个对象上立定一断念是适当者。若多对象则问多问题。然以谶语『清净遍行诸听根』（参上述注释）喻，谓于心不杂乱，守护及约束合摄之下，说为「两问」。依第一偈，于政治说圣念诸障碍四法之界域中，亦有四问之述，故此乃示范也。
Idāni yasmā pucchanto na kevalaṃ pubbe attanā racitaniyāmeneva pucchati, atha kho desanākāle vuttadhammassa anusandhiṃ gahetvāpi pucchati, tasmā tassa anusandhiṃ pucchāya vicetabbākāraṃ dassento ‘‘yāni sotānī’’ti gāthāya anantaraṃ ‘‘paññā ceva sati cā’’ti gāthamāha. Tassāyaṃ saṅkhepattho – yāyaṃ bhagavatā vuttā paññā, yā ca sati yañca tadavasesaṃ nāmarūpaṃ, etaṃ sabbampi kattha nirujjhati, etaṃ me puṭṭho pabrūhīti.
今因问者非独问先前自造之规则，亦问讲说中所应内涵理义。故于是附属问中示说：「诸听根为何」偈法下又次接：「智慧与念，并诸余色心所」。此示简要意旨，谓世尊所说之智慧，念及余名色诸法，皆何处断灭，是我所问者也。
Vissajjanagāthāyaṃ panassa yasmā paññāsatiyo nāmeneva saṅgahaṃ gacchanti, tasmā tā visuṃ na vuttā. Ayañcettha saṅkhepattho – yaṃ maṃ tvaṃ, ajita, etaṃ pañhaṃ apucchi – ‘‘katthetaṃ uparujjhatī’’ti anantaragāthāyaṃ (su. ni. 1042; cūḷani. ajitamāṇavapucchā 61, ajitamāṇavapucchāniddesa 5; netti. 11, 45), yattha taṃ asesaṃ uparujjhati, taṃ te vadāmi. Tassa tassa hi viññāṇassa nirodhena saheva apubbaṃ acarimaṃ etthetaṃ uparujjhati, ettheva viññāṇassa nirodhena nirujjhati, etaṃ viññāṇanirodhaṃ tassa nirodho nātivattatīti vuttaṃ hotīti. Ayaṃ pañhe anusandhiṃ pucchatīti anantaragāthāyaṃ sotānaṃ pariyuṭṭhānānusayappahānakiccena saddhiṃ sati paññā ca vuttā, taṃ sutvā tappahāne paññāsatīsu tiṭṭhantīsu tāsaṃ sannissayena nāmarūpena bhavitabbaṃ, tathā ca sati vaṭṭati eva. Kattha nu kho imāsaṃ sanissayānaṃ paññāsatīnaṃ asesanirodhoti iminā adhippāyena ayaṃ pucchā katāti āha – ‘‘ayaṃ pañhe…pe… dhātu’’nti. Tattha anusandhīyati desanā etāyāti anusandhi.
然在厌离偈中，因论者多以智慧二字统摄，故未分别详说。此处简说：「某者问我阿耆多，此问止于何处」偈（参《净心注》1042，《小净心注》61，问释5，领略11,45），便言问至完全止息处，此处我答之。谓随识之断灭，即初而终的断见止处，是心识断灭，而非超越识灭也。此为了问中继义，次偈说诸听根缠染断除事宜，随念慧作依止，应见说诸名色及慧等依止法理，亦应如是令念转动。然今欲问此慧等依止之终极止息处，则问曰：「此问之法皆为问之境界」等。此谓问之内涵为连继关系之意。
Yāya paṭipadāya anupādisesaṃ nibbānadhātuṃ adhigacchanti, taṃ catusaccakammaṭṭhānabhāvanāsaṅkhātaṃ paṭipadaṃ saha visayena dassetuṃ ‘‘tīṇi ca saccānī’’tiādi vuttaṃ. Tattha saṅkhatānīti samecca sambhūya paccayehi katānīti saṅkhatāni. Nirodhadhammānīti nirujjhanasabhāvāni. Dukkhaṃ samudayo maggoti tesaṃ sarūpadassanaṃ. Nirodho pana kathanti āha ‘‘nirodho asaṅkhato’’ti. So hi kenaci paccayena na saṅkhatoti asaṅkhato. Saha visayena pahātabbapahāyakasabhāvesu ariyasaccesu pahāyakavibhāgamukhena pahātabbavibhāgaṃ dassetuṃ ‘‘tattha samudayo’’tiādi vuttaṃ.
那种修行方法，能无依止地达至涅槃的境界。这种方法就是依缘修行的四圣谛平台所成的道路。起初说了“有三种真理”等等。在这里，说“已成法”是指由因缘条件构成的法。所谓“灭法”，指的是涅槃的寂灭本性。苦、集、灭、道四圣谛，是这些法的具体显现。至于灭谛，则说“灭谛是无分别法”，因为它无论凭依何种条件都不能被构成，故为无分别。依缘的法应当舍弃，而舍弃境的本质就是圣谛中应舍的分类，以舍分门显明诸法应舍的部分，因此说“有集谛”等诸义。
Tattha avijjāvasesāti dassanamaggena pahīnāvasesā avijjāti attho. Ayañca sesa-saddo kāmacchando byāpādo māno uddhaccanti etthāpi yojetabbo. Yathā hi avijjā, evaṃ etepi dhammā apāyagamanīyasabhāvā paṭhamamaggena pahīyanti evāti. ‘‘Avijjāniravasesā’’tipi pāṭho, etthāpi yathāvuttesu kāmacchandādipadesupi niravasesa-saddo yojetabbo . Sāvasesañhi purimamaggadvayena kāmacchandādayo pahīyanti, itarehi pana niravasesanti. Tedhātuke imāni dasa saṃyojanānīti ettha tedhātuketi saṃyojanānaṃ visayadassanaṃ. Tattha hi tāni saṃyojanavasena pavattanti.
这里“无明蕴尽”指示经见已灭、无明已消的意思。而所谓“蕴尽”，是指贪欲、嗔恨、傲慢和掉举等烦恼仍需在此调伏。正如无明本身一样，这些烦恼虽已消灭，却在第一道上尚未完全断除。如读“无明无余”一词，此处也当将“无余”加在贪欲等烦恼处，说明它们也是无余的状态。确有余烦恼在前两道被断除，其他道则为无余。由此所现十结即是此义，称为结，即结缚的内容。这里的十结即以结这一主题加以阐明。在此处，这些结即以结缚为名依缘转变而成。
§12
12.Anaññātaññassāmītindriyaṃ adhiṭṭhāyāti taṃ pahāyakaṃ patvā. Yaṃ panāti ettha yanti hetuatthe nipāto. Idaṃ khaye ñāṇanti yena ñāṇena hetubhūtena ‘‘khīṇā me jātī’’ti attano jātiyā khīṇabhāvaṃ jānāti, idaṃ evaṃ paccavekkhaṇassa nimittabhūtaṃ arahattaphalañāṇaṃ khaye ñāṇaṃ nāma. Nāparaṃ itthattāyāti pajānātīti etthāpi yanti ānetabbaṃ ‘‘yaṃ nāparaṃ itthattāyāti pajānātī’’ti. Idaṃ anuppāde ñāṇanti idhāpi pubbe vuttanayeneva arahattaphalañāṇavasena attho yojetabbo. Aṭṭhasāliniyaṃ (dha. sa. aṭṭha. cittuppādakkaṇḍa 135-142) pana ‘‘khaye ñāṇaṃ kilesakkhayakare ariyamagge ñāṇanti vuttaṃ. Anuppāde ñāṇaṃ paṭisandhivasena anuppādabhūte taṃtaṃmaggavajjhakilesānaṃ anuppādapariyosāne uppanne ariyaphale ñāṇa’’nti vuttaṃ. Idha pana ubhayampi arahattaphalañāṇavaseneva vibhattaṃ. Tenevāha – ‘‘imāni dve ñāṇāni aññātāvindriya’’nti, ‘‘ārammaṇasaṅketena dve nāmāni labbhantī’’ti ca.
“放弃未知之他心根”乃舍弃之意。所谓“无明尽”，即以智识为因，靠此智慧了解自己的出世状态“我生已断”，这即是真实自觉，即涅槃果知，从而此慧知名为灭智。所谓“知无他”，即对“无他心”的认识，即此处需理解为“知无他”的意思。所谓“不生知”，指同样用此慧知，依据先前如法告知的文本理解，即应以阿拉汉果智来贯通此义。沙利子论荼枳尼(《毗婆沙论》)在【八立支·心生支】中说道：“灭智是断除烦恼的圣道慧知。生智则是与断除烦恼同步生起，因无生法尽结束烦恼而起的圣果慧知。”此处这两智都应视为阿拉汉果智。对此说：“这两种智慧是未知之根。”又说：“凭借境界缘故二者得名。”
Aññindriyaṃ heṭṭhimesu tīsu phalesu, uparimesu ca tīsu maggesu uppattiyā punappunaṃ uppajjamānampi anaññātaññassāmītindriyaṃ viya paṭhamaphaluppattiyā aggaphaluppattiyā anuppādanirodhena nirujjhatīti āha – ‘‘yañca anaññātaññassāmītindriya’’ntiādi. Etena pahātabbadhammā viya dassanabhāvanāhi aggaphaluppattiyā tadavasesaphaladhammāpi anuppādanirodhena nirujjhanti. Ko pana vādo tebhūmakadhammānanti dasseti, ekā paññā aññātāvindriyattā. Yadi ekā, kathaṃ dvidhā vuttāti āha ‘‘api cā’’tiādi. Ārammaṇasaṅketenāti khaye anuppādeti imāya ārammaṇasamaññāya. Sā pajānanaṭṭhena paññāti yā pubbe sotānaṃ pidhānakiccā vuttā paññā, sā pajānanasabhāvena paññā. Itarā pana yathādiṭṭhaṃ yathāgahitaṃ ārammaṇaṃ apilāpanaṭṭhena ogāhanaṭṭhena satīti.
未知之根存在于果的下三支和道的上三支，虽然果的下三支和道的上三支反复产生，却似未知之根一般持续。因未知之根而舍弃的法与识观相应，随着道果的发生而灭尽。这样舍弃的法与识观，正如道果的灭尽般，也随起灭除。这种看法显示出三界根本法的情形，也有一支智慧视未知根为根本，问道果如何可双重称义，遂言“也亦然”等。所谓境界缘者，是指止灭境界之相同。此观由识断灭时对障碍之止息智慧形成，这即是智慧。其它智慧则是以各种不同而混杂的境界认知诠释。
§13
13. Evaṃ ‘‘paññā ceva sati cā’’ti padassa atthaṃ vivaritvā idāni ‘‘nāmarūpa’’nti padassa atthaṃ vivaranto ‘‘tattha ye pañcupādānakkhandhā, idaṃ nāmarūpa’’nti āha. Nāmarūpañca vibhāgena dassento sukhaggahaṇatthaṃ pākaṭanāmarūpameva vibhāvetuṃ ‘‘tattha ye’’tiādimāha. Taggahaṇeneva hi sahacaraṇādinā tadaññe cittacetasikā rūpadhammā ca gahitā hontīti. Nāmaggahaṇena cettha khandhattayameva gahitanti ‘‘nāmarūpaṃ viññāṇasampayutta’’nti vuttaṃ. Taṃ pana rūpaṃ sampayuttanti? Nayidaṃ sampayuttapaccayavasena vuttaṃ. Pacurajanassa pana avibhāgena gahaṇīyasabhāvaṃ sandhāya vuttanti daṭṭhabbaṃ.
说到“智慧与念”，接着解释“名色”一词，说明“五蕴集”为此名色。进一步从名色的分法出发，揭示名色的本义是承载苦乐。说“诸有为法伴随意”，同时也有心行及色法事物成为名色的内容。名色是以名为主导，以身心复合体即五蕴的名称统摄，“名色即是与识相联接的法”。问为何连色法都属名色？答曰由相续缘起条件决定。但因众多世间众生未能分别明了名色的分别，故以不可分割性方便而解说，亦当如是观照之。
Gāthāya anupādisesā nibbānadhātu pucchitāti taṃ caturiddhipādamukhena ariyamaggādhigamena pattabbanti dassento iddhipādabhāvanāmūlabhūtāni indriyāni satipaññāhi niddhāretuṃ ‘‘tattha sati ca paññā ca cattāri indriyānī’’ti āha. Kusalākusalānaṃ dhammānaṃ gatiyo samanvesamānā sati sijjhantī ekantena samādhiṃ nipphādeti. Satiggahaṇena cettha pariyuṭṭhānappahānaṃ idhādhippetanti āha – ‘‘sati dve indriyāni, satindriyañca samādhindriyañcā’’ti. Tathā anusayasamugghātavidhāyinī paññā sijjhamānā na vinā catubbidhasammappadhānavīriyaṃ sijjhatīti vuttaṃ – ‘‘paññā dve indriyāni paññindriyañca vīriyindriyañcā’’ti.
诗中问到无依止涅槃界，应从四力之道入手理解菩提道，因此可从持戒力观想根本身、以正念智慧激起人力，故曰“持戒与智慧二根”。作善恶法之流转，从持戒根本发生正念根本，正念根本又发生禅定根本，从而息灭一切流转。持戒体现时去掉散乱，因此说“正念二根，正念与禅定根”。而智慧通过根本以灭断烦恼习气，若无四重正勤，则无智慧生起，即“智慧二根，智慧及精进根”。
Yā imesu catūsu indriyesūti imesu satiādīsu catūsu indriyesu nissayapaccayatāya adhiṭṭhānabhūtesu taṃsahajātā eva yā saddahanā. ‘‘Imehi catūhi indriyehī’’tipi pāḷi, tassā imehi catūhi indriyehi sampayuttāti vacanaseso, ārammaṇe abhippasādalakkhaṇā saddhā kattukāmatāsabhāvassa chandassa visesapaccayo hotīti āha – ‘‘yā saddhādhipateyyā cittekaggatā, ayaṃ chandasamādhī’’ti. Samāhite citteti vipassanāsamādhinā samāhite citte. Idaṃ pahānanti vikkhambhanappahānasādhako samādhi pahānanti vutto pajahati etenāti katvā. ‘‘Padhāna’’ntipi pāṭho, aggoti attho. Tathā hi ‘‘samādhi ekodī’’ti vuccati.
此处所说的“四根”即指“醒觉”等这四根基，并于这四根基上相依相待、具备立锚作用的自然生起之信心。文中所云“四根”即为此，因与此四根相连，即指心识所依止的缘起，此信心是依缘起而生的，能分别诸根，使人欣乐，故而称为信。又说此为“信之所主导，一心专注”，即谓这是称为欲的禅定。此禅定所依之心即是“观智禅定”中的定心。其意为舍弃及摒退妄散，此定被称作舍弃，于是言：舍弃者即弃离。此处“padhāna”为经文本义，即“顶要”之意。如此“samādhi ekodī”亦是此意。
‘‘Assāsapassāsā’’tiādinā kāyavacīcittasaṅkhārasīsena taṃsamuṭṭhāpakā vīriyasaṅkhārāva gahitā. Te hi yāva bhāvanānipphatti tāva ekarasena saraṇato saṅkappetabbato ca sarasaṅkappā’’ti vuttā ‘‘evaṃ me bhāvanā hotū’’ti yathā icchitā, tathā pavattiyā hetubhāvato. Tadubhayanti chandasamādhisaṅkhātañca padhānasaṅkhārasaṅkhātañca vīriyanti taṃ ubhayaṃ. Ubhayameva hi upacāravasena aññaṃ viya katvā ‘‘chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipāda’’nti vuttaṃ. Abhinnampi hi upacāravasena bhinnaṃ viya katvā voharanti, yathā ‘‘silāputtakassa sarīra’’nti.
所谓“吸气呼气”等，是由身语意的行蕴所显现出的精进行蕴所承载。这些精进行蕴，在修习过程中必须由一法而心意专一，依归此心念。文中说“须心中意念依托一法，所有诸念皆须统一”，亦即是说：修习得当，自然而然地产生心意所欲。此心意即在称为“欲之禅定”的定法所结缘的精进行蕴及顶要行蕴中，两者相辅相成。此两者作为辅助行蕴，虽有所差异，却一同分别为“欲禅定顶要行蕴”者之功用。正如“戒子之身”等虽表不同，却同在体用上分明。
Tattha ijjhatīti iddhi, samijjhati nipphajjatīti attho. Ijjhanti vā tāya sattā iddhā vuddhā ukkaṃsagatā hontīti iddhi, pajjati etenāti pādo, paṭhamena atthena iddhi eva pādo iddhipādo, iddhikoṭṭhāsoti attho. Dutiyena atthena iddhiyā pādo patiṭṭhā adhigamūpāyoti iddhipādo. Tena hi uparūparivisesasaṅkhātaṃ iddhiṃ pajjanti pāpuṇanti. Vivekanissitanti tadaṅgavivekanissitaṃ samucchedavivekanissitaṃ nissaraṇavivekanissitañca iddhipādaṃ bhāvetīti attho. Tathā hi ayaṃ iddhipādabhāvanānuyutto yogī vipassanākkhaṇe kiccato tadaṅgavivekanissitaṃ ajjhāsayato nissaraṇavivekanissitaṃ. Maggakkhaṇe pana kiccato samucchedavivekanissitaṃ ārammaṇato nissaraṇavivekanissitaṃ iddhipādaṃ bhāvetīti. Esa nayo virāganissitantiādīsu.
这里“ijjhatī”即“神通力”的意思，“samijjhati nipphajjati”表示其涵义。众生由此而增强神通，得以具足，故名神通。又此是“神通力支柱”，即神通力之所在。亦谓神通为具足、圆满、依止、获得之因。由此分析得知，所谓“神通力支柱”为基于分别而分别、分别与圆满、分别与灭尽等之神通力修习而生。正如当修习神通力之意念时者，即为灭除痴心之意念，令人解脱逸出之意念。于证道时分，则现起分别与圆满、分别与灭尽并灭出之神通力。此理称作“依分别为依止”等。
Vivekattā eva hi virāgādayo, kevalañcettha vossaggo duvidho pariccāgavossaggo ca pakkhandanavossaggo cāti. Tattha pariccāgavossaggo vipassanākkhaṇe tadaṅgavasena, maggakkhaṇe samucchedavasena kilesappahānaṃ. Pakkhandanavossaggo vipassanākkhaṇe tanninnabhāvena, maggakkhaṇe ārammaṇakaraṇavasena nibbānapakkhandanaṃ. Tadubhayampi imasmiṃ lokiyalokuttaramissake atthasaṃvaṇṇanānaye yujjati. Tathā hi ayaṃ paṭhamiddhipādo yathāvuttena pakārena kilese pariccajati nibbānañca pakkhandati. Vossaggapariṇāminti iminā pana vacanena vossaggatthaṃ pariṇamantaṃ pariṇatañca paripaccantaṃ paripakkañcāti attho. Ayañhi iddhipādabhāvanānuyutto yogī yathā paṭhamo iddhipādo kilesapariccāgavossaggatthaṃ nibbānapakkhandanavossaggatthañca paripaccati, yathā ca paripakko hoti, tathā naṃ bhāvetīti. Sesiddhipādesupi eseva nayo. Ayaṃ pana viseso – yathā chandaṃ jeṭṭhakaṃ katvā pavattito samādhi chandasamādhi. Evaṃ vīriyaṃ cittaṃ vīmaṃsaṃ jeṭṭhakaṃ katvā pavattito samādhi vīmaṃsāsamādhīti.
由于分别而产生离欲等现象，尽管这里专指舍弃，但舍弃有二种，即世间舍弃与出世间舍弃。于此间，世间舍弃，则在观智证道时乃依分别行，在证道时则以灭尽行为灭除烦恼。出世间舍弃则于观智证道时依无有心，证道时依缘起做灭除涅槃之烦恼。此二者乃套用于描述世俗及出世间二种不同法门的实义。再者，这即为第一神通力支柱，能促进烦恼的舍弃，并促使证得涅槃之破除。所谓舍弃变化，意谓舍弃之因所有转变，变化及圆满。依此修习神通力支柱者乃如前述第一支柱舍弃烦恼，又破涅槃之虚妄，当令圆满，故得修持。至于其他支柱亦有相同原理。此乃特别之处，犹如将欲火熄灭纯净，修成欲禅定。由此力量审察心念，成就审智禅定。
§14
14. Na kevalaṃ catutthaiddhipādo eva samādhiñāṇamūlako, atha kho sabbopīti dassetuṃ ‘‘sabbo samādhi ñāṇamūlako ñāṇapubbaṅgamo ñāṇānuparivattī’’ti vuttaṃ. Yadi evaṃ kasmā so eva vīmaṃsāsamādhīti vuttoti? Vīmaṃsaṃ jeṭṭhakaṃ katvā pavattitattāti vuttovāyamattho. Tattha pubbabhāgapaññāya ñāṇamūlako. Adhigamapaññāya ñāṇapubbaṅgamo. Paccavekkhaṇapaññāya ñāṇānuparivatti. Atha vā pubbabhāgapaññāya ñāṇamūlako. Upacārapaññāya ñāṇapubbaṅgamo. Appanāpaññāya ñāṇānuparivatti. Upacārapaññāya vā ñāṇamūlako. Appanāpaññāya ñāṇapubbaṅgamo. Abhiññāpaññāya ñāṇānuparivattīti veditabbaṃ.
第十四，不唯仅第四神通力支柱根植于禅定智慧，特此亦须全体显明所有皆为禅定智慧之根本、智慧之前驱、智慧的回旋之缘，文中有此记载。若问为何曰审智禅定，是谓以力量审饰而始起。所谓审智，乃由前半段的智慧为根本、后半的智慧为先导、智慧的循转而相应传递。或说前段的智慧为根本，中间的智慧为先导，末段的智慧为循转。此中又说前段的智慧是根本，辅助之的智慧为先导，稳固之慧为循转。又解释为辅助智慧亦为根本，稳固智慧为先导，超越智慧为循转，此皆需观察。
Yathāpureti yathā samādhissa pubbenivāsānussatiñāṇānuparivattibhāvena pure pubbe atītāsu jātīsu asaṅkhyeyyesupi saṃvaṭṭavivaṭṭesu attano paresañca khandhaṃ khandhūpanibaddhañca duppaṭivijjhaṃ nāma natthi, tathā pacchā samādhissa anāgataṃsañāṇānuparivattibhāvena anāgatāsu jātīsu asaṅkhyeyyesupi saṃvaṭṭavivaṭṭesu attano paresañca khandhaṃ khandhūpanibaddhañca duppaṭivijjhaṃ nāma natthīti attho.
正如前面所说，禅定修习时，心中会现起对过去世的回忆，此乃分别智的流转，使心知晓自身及他人、五蕴与五蕴之相互依附，且无误识。又如禅定修习时，对于未来世的认识亦会呈现。此未来之识，凭借分别智的流转，令心知晓自身、他人及他们与五蕴间的相互依附，且无误识。此意指，观智之识依回忆及预知之智而流转运行，使对过去与未来世间的生、死种种相续及相互联系具足清楚确定之知。
Yathā pacchāti yathā samādhissa cetopariyañāṇānuparivattibhāvena anāgatesu sattasu divasesu parasattānaṃ cittaṃ duppaṭivijjhaṃ nāma natthi, tathā pure atītesu sattasu divasesu parasattānaṃ cittaṃ duppaṭivijjhaṃ nāma natthīti attho. Yathā divāti yathā divasabhāge sūriyālokena andhakārassa vidhamitattā cakkhumantānaṃ sattānaṃ āpāthagataṃ cakkhuviññeyyaṃ rūpaṃ suviññeyyaṃ. Tathā rattinti tathā rattibhāge caturaṅgasamannāgatepi andhakāre vattamāne samādhissa dibbacakkhuñāṇānuparivattitāya duppaṭivijjhaṃ rūpāyatanaṃ natthi.
如同傍晚时分，禅定中心念清明而转动，与未来世中诸日众生之心，彼心不称为『心难知』一样，过去世中诸日众生之心亦不称为『心难知』，此义也。又如白昼，白昼中太阳明照黑暗消散，眼有智慧者得见清晰可辨之色；夜晚亦然，夜晚之时尽管四种感官具足，但在黑暗中禅定通过天眼知见力，亦无难辨色处。
Yathā rattiṃ tathā divāti yathā ca rattiyaṃ tathā divāpi atisukhumaṃ kenaci tirohitaṃ yañca atidūre, taṃ sabbarūpaṃ duppaṭivijjhaṃ nāma natthi. Yathā ca rūpāyatane vuttaṃ, tathā samādhissa dibbasotañāṇānuparivattitāya saddāyatane ca netabbaṃ. Tenevāha ‘‘iti vivaṭena cetasā’’tiādi. Tattha apariyonaddhenāti abhiññāñāṇassa pāribandhakakilesehi anajjhotthaṭena, apariyonaddhattā eva sappabhāsaṃ cittaṃ. Eteneva samādhissa iddhividhañāṇānuparivattitāpi vuttā evāti daṭṭhabbaṃ. Pañcindriyānīti iddhipādasampayuttāni sekkhassa pañcindriyāni adhippetānīti āha ‘‘kusalānī’’ti. Cittasahabhūnītiādi tesaṃ viññāṇanirodhena nirodhadassanatthaṃ āraddhaṃ. Tathā ‘‘nāmarūpañcā’’tiādi. Tenetaṃ dasseti ‘‘na kevalaṃ pañcindriyāni eva, atha kho nāmarūpañca viññāṇahetukaṃ viññāṇassa nirodhā nirujjhatī’’ti.
夜晚如同白昼，白昼亦如夜晚，若有极细微而隐秘之远物，一切色皆称为难辨。又如色境中所说，禅定中通过天耳知觉力而转动，声境亦不得不起。故云『心透彻通彻』等说。此处所谓未闭止者，谓因通晓之智所缠缚的烦恼未断，唯其未闭止，心得清净明达。由是能见禅定中神通种智慧之转动，亦有所说。如所谓五根者，即指具足力量之五根，受教者五根被教导为“善根”。如『同心生』等，谓以彼等识之断尽为净见之端。又如『名色五事』等，显示非殊仅五根，名色亦为识缘由，于识断灭时悉皆断灭。
Tassāti viññāṇassa. Hetūti taṇhāavijjādiko. Anāhāranti padassa atthavivaraṇaṃ. Anabhinanditanti abhinandanabhūtāya taṇhāya pahīnattā eva apatthitaṃ. Tato eva appaṭisandhikaṃ viññāṇaṃ taṃ nirujjhati. Yathā ca viññāṇaṃ, evaṃ nāmarūpampi viññāṇasaṅkhātassa hetuno paccayassa ca abhāvā tappaccayānaṃ saṅkhārādīnaṃ abhāvā ahetu appaccayaṃ. Sesaṃ pākaṭameva. Pucchāvissajjanavicayopi vuttanayānusārena veditabbo.
这里指识。缘由即为渴爱与无明等。无食即言语义之详明。弃舍者，谓弃舍烦恼即渴爱已断且不违犯者。由是斩断后，不可重新产生之识断灭。识亦如是，名色及识之因缘灭故诸业等因缘亦灭无因无缘。余义自显。依询问灭除诸法分别所说，应当见解。
Evaṃ anusandhipucchampi dassetvā heṭṭhā sattādhiṭṭhānā dhammādhiṭṭhānā ca pucchā visuṃ visuṃ dassitāti idāni tā saha dassetuṃ ‘‘ye ca saṅkhātadhammāse’’tiādi āraddhaṃ. Tatthāyaṃ padattho – saṅkhātadhammāti aniccādivasena parivīmaṃsitadhammā, arahataṃ etaṃ adhivacanaṃ. Sekkhāti sīlādīni sikkhamānā avasesā ariyapuggalā. Puthūti bahū sattajanā. Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhīti tesaṃ sekhāsekhānaṃ nipako paṇḍito tvaṃ bhagavā paṭipattiṃ puṭṭho me brūhīti. Sesaṃ pāḷivaseneva viññāyati.
如是先前问答已示现，今以下将依次显现众生之执著及法之执著问答，并将详细说示。此时，应同观之『诸行诸法』始发起。此处所用词义──所谓诸行者，即无常等法种类，各自分别显现之法。阿拉汉为其定义。受教者指修习戒等之在学及少分圣者。众生即多人众。吾有精通者，问曰：『世尊，问及您的修行曷如？』余义如烈火离开炉底般明了。
§15
15.Kissāti kissa hetu, kena kāraṇenāti attho. Sekhāsekhavipassanā pubbaṅgamappahānayogenāti sekhe asekhe vipassanāpubbaṅgamappahāne ca pucchanayogena, pucchāvidhināti attho.
何谓？为何因？何缘？意指。修行与非修行间之内观省察，借由果断离欲志向而断疑问，谓如是审问法理之义。
Vissajjanagāthāyaṃ kāmesu nābhigijjheyyāti vatthukāmesu kilesakāmena na abhigijjheyya. Manasānāvilo siyāti byāpādavitakkādayo kāyaduccaritādayo ca manaso āvilabhāvakare dhamme pajahanto cittena anāvilo bhaveyya. Yasmā pana asekkho aniccatādivasena sabbadhammānaṃ paritulitattā kusalo sabbadhammesu kāyānupassanāsatiādīhi ca sato sabbakilesānaṃ bhinnattā uttamabhikkhubhāvaṃ patto ca hutvā sabbairiyāpathesu pavattati, tasmā ‘‘kusalo…pe… paribbaje’’ti āhāti ayaṃ saṅkhepattho.
吠陀偈中言「不可满足诸欲」，意为不可有所执着于欲乐。心不染污者乃指诸如嗔恨等对心的染污物，如身不善行等妨碍心清净的活动若除却则心清净。由于非修习者以无常等法总厌恶而能对一切法起观照，且修习身观等诸法，心中异染断尽，成究竟善法之身比库，乃能于所有恶道中离染坚固。基于此故称为善比库，且令转世游方。此为总义。
Tattha yaṃ pucchāgāthāyaṃ ‘‘nipako’’ti padaṃ vuttaṃ, taṃ bhagavantaṃ sandhāya vuttaṃ, bhagavato ca nepakkaṃ ukkaṃsapāramippattaṃ anāvaraṇañāṇadassanena dīpetabbanti anāvaraṇañāṇaṃ tāva kammadvārabhedehi vibhajitvā sekhāsekhapaṭipadaṃ dassetuṃ ‘‘bhagavato sabbaṃ kāyakamma’’ntiādi vuttaṃ. Tena sabbattha appaṭihatañāṇadassanena tathāgatassa sekhāsekhapaṭipattidesanākosallameva vibhāveti. Tattha ko cāti kva ca, kasmiṃ visayeti attho. Taṃ visayaṃ dasseti ‘‘yaṃ anicce dukkhe anattani cā’’ti. Idaṃ vuttaṃ hoti – ñāṇadassanaṃ nāma uppajjamānaṃ ‘‘sabbaṃ saṅkhataṃ aniccaṃ dukkhaṃ sabbe dhammā anattā’’ti uppajjati, tassa pana tasmiṃ visaye yena appavatti, so paṭighātoti, etena lakkhaṇattayappaṭivedhassa durabhisambhavataṃ anaññasādhāraṇatañca dasseti. Lakkhaṇattayavibhāvanena hi bhagavato catusaccappaṭivedhaṃ sammāsambodhiñca paṇḍitā paṭijānanti.
如前所述，问经偈中的『成熟』一词，是专指世尊而言。世尊已证成熟，即已达到不退转的智慧开显境界，故此智慧应当阐明。该智慧就是以业力之门（善恶业因之分门别类）为界限，区分初学者与进阶者的修行层次，并由此说明「世尊具足一切身业」等义理。由此可见，此智慧并非片面不周全的知识见解，实乃如来在教授初学者与进阶者修行路径时的高明教断。那末，何谓此智慧的内容与范围呢？这即是宣说「一切有为皆无常，皆苦，诸法无我」的义理。此义理即是当生起的智慧见解，谓当前一切成法皆无常、皆苦、诸法皆无我。此智慧在该内容上生起的障碍，称为颠倒见。由此可见，世尊证明三相法义──无常、苦、无我的真实境理，由此智慧断烦恼证正觉之理，是智者们所共知的。
Aññāṇaṃ adassananti taṃ paṭighātaṃ sarūpato dasseti. Chaḷārammaṇasabhāvappaṭicchādako hi sammoho ñāṇadassanassa paṭighātoti. Yasmiṃ visaye ñāṇadassanaṃ uppattirahaṃ, tattheva tassa paṭighātena bhavitabbanti āha – ‘‘yaṃ anicce dukkhe anattani cā’’ti. Yathā idha purisotiādi upamādassanaṃ. Tatridaṃ opammasaṃsandanaṃ – puriso viya sabbo loko, tārakarūpāni viya cha ārammaṇāni, tassa purisassa tārakarūpānaṃ dassanaṃ viya lokassa cakkhuviññāṇādīhi yathārahaṃ chaḷārammaṇajānanaṃ, tassa purisassa tārakarūpāni passantassāpi ‘‘ettakāni satāni, ettakāni sahassānī’’tiādinā gaṇanasaṅketena ajānanaṃ viya lokassa rūpādiārammaṇaṃ kathañci jānantassāpi aniccādilakkhaṇattayānavabodhoti. Sesaṃ pākaṭameva.
所谓“不见智慧”即是指那种障碍智慧的颠倒见。因六根、六尘的相对遮蔽而生起的无明，正是障碍智慧见解的本质。若在这范畴内，智慧不生，则必由此障碍生起──即所谓『一切有为无常苦无我』的法门。举例如睹人见物的比喻，譬如人是整个世界，星辰皆是境界。就如人眼能识别星宿，智慧犹如眼识之于六尘，使人虽未直接知道世间诸相的因缘而生无知迷惑，却在无明中有对无常三相的初步觉解。其余细节亦属明显之理。
Idāni yehi padehi bhagavatā āyasmato ajitassa sekhāsekhapaṭipadā vuttā, tesaṃ padānaṃ atthaṃ vibhajituṃ ‘‘tattha sekhenā’’tiādimāha. Tattha tatthāti nipātamattaṃ, tasmiṃ vā vissajjane. Sekhenāti sikkhā etassa sīlanti sekho, tena sekhena. Dvīsu dhammesūti duvidhesu dhammesūti adhippāyo. Pariyuṭṭhānīyesūti dosena pariyuṭṭhitena yattha parivattitabbaṃ, tesu āghātavatthūsūti attho. ‘‘Paṭighaṭṭhānīyesū’’tipi pāṭho, soyevattho.
现在针对世尊为尊者阿吉多所说的初学者与进阶者修行之词语，专门解析「于彼处由初学者」等词。此处『于彼处』仅作助词解说，用于停止（语气）之后解释。所谓初学者，指修持戒律之人，修持者。所谓两法，指两种对治法。所谓应驱除者，是指以烦恼之病驱除为转处的对象，即所谓伤害累积的事物。所谓『应驱除处』经文，是其同义或本义。
Ettha ca gedhapaṭisedhacodanāyaṃ gedhanimitto doso gedhe sati hotīti tatopi cittassa rakkhitabbatā niddhāretvā vuttā. Yasmā pana bhagavatā ‘‘kāmesu nābhigijjheyyā’’ti (su. ni. 1045; cūḷani. ajitamāṇavapucchā 64, ajitamāṇavapucchāniddesa 8; netti. 15-17) vuttaṃ, tasmā ‘‘tattha yā icchā’’tiādinā gedhavasena niddeso kato. Atha vā dosato cittassa rakkhitabbatā gāthāya dutiyapādena vuttāyevāti daṭṭhabbā. Dutiyapādena hi sesakilesavodānadhammā dassitā. Tathā hi uppannānuppannabhedato sammāvāyāmassa visayabhāvena sabbe saṃkilesavodānadhamme catudhā vibhajitvā sammappadhānamukhena sekhapaṭipadaṃ matthakaṃ pāpetvā dassetuṃ ‘‘sekho abhigijjhanto’’tiādi vuttaṃ. Tattha anāvilasaṅkappoti āvilānaṃ kāmasaṅkappādīnaṃ abhāvena anāvilasaṅkappo. Tato eva ca anabhigijjhanto vāyamati, vīriyaṃ pavatteti. Kathaṃ vāyamatīti āha – ‘‘so anuppannāna’’ntiādi.
此处为探讨贪欲障碍的启示，即贪欲如痴症慢缠绕于心。鉴于世尊曾言“不可觊觎婬欲”，此处“在彼愿望”等即以贪欲喻示。又因贪欲为心之防护障碍，故以偈第二句显出。第二句为示现烦恼根性及其作用。由此依烦恼之有无、修学对象不同，以四种烦恼之异分类，辅以正精进修持之道，阐明修行阶位次第。所谓“不贪”即因无欲障，可生无贪之正念精进。后续偈分明解说“初学者欲行”的状态。
Tattha soti uttarivisesatthāya paṭipajjamāno sekkho. Anuppannānanti anibbattānaṃ. Pāpakānanti lāmakānaṃ. Akusalānaṃ dhammānanti akosallasambhūtānaṃ dhammānaṃ. Anuppādāyāti na uppādanatthāya. Chandaṃ janetīti kattukamyatāsaṅkhātaṃ kusalacchandaṃ uppādeti. Vāyamatīti payogaparakkamaṃ karoti. Vīriyaṃ ārabhatīti kāyikacetasikavīriyaṃ karoti. Cittaṃ paggaṇhātīti teneva sahajātavīriyena cittaṃ ukkhipati. Padahatīti padhānavīriyaṃ karoti. Vāyamatītiādīni pana cattāri padāni āsevanābhāvanābahulīkammasātaccakiriyāhi yojetabbāni. Uppannānaṃ pāpakānanti anuppannāti avattabbataṃ āpannānaṃ pāpadhammānaṃ. Pahānāyāti pajahanatthāya. Anuppannānaṃ kusalānanti anibbattānaṃ kosallasambhūtānaṃ dhammānaṃ. Uppādāyāti uppādanatthāya. Uppannānanti nibbattānaṃ. Ṭhitiyāti ṭhitatthaṃ. Asammosāyāti anassanatthaṃ . Bhiyyobhāvāyāti punappunaṃ bhāvāya. Vepullāyāti vipulabhāvāya. Bhāvanāyāti vaḍḍhiyā. Pāripūriyāti paripūraṇatthāyāti ayaṃ tāva padattho.
此处讲述修行者为获得特定功德与目标，分解用词释义。所谓“未生”指未萌发、未生起之义；“恶”谓恶根退灭，“不善”谓不清净之法。未生非意指无生成，而以“心生勤奋之欲”为意，即俗世中所说坚决作善事的心态。修习修持，如身体及心之精进，正如施加勤奋力，心念持续鼓励振奋，催使全心投入正法修行。此义理，分述四义组合，分别为修习诸种义务与根基之必备因缘，并称此語义为完全完满的教断。
§16
16.‘‘Katame anuppannā’’tiādi akusaladhammā kusaladhammā ca yādisā anuppannā yādisā ca uppannā, te dassetuṃ āraddhaṃ. Tattha ime anuppannāti ime kāmavitakkādayo asamudācāravasena vā ananubhūtārammaṇavasena vā anuppannā nāma. Aññathā hi anamatagge saṃsāre anuppannā nāma akusalā dhammā natthi. Vitakkattayaggahaṇañcettha nidassanamattaṃ daṭṭhabbaṃ. Akusalamūlānīti anusayā eva sabbesaṃ akusalānaṃ mūlabhāvato evaṃ vuttā, na lobhādayo eva. Ime uppannā anusayā bhūmiladdhuppannā asamugghāṭituppannātiādiuppannapariyāyasabbhāvato nāmavasena uppannā nāma, na vattamānabhāvenāti attho. Ime anuppannā kusalā dhammāti ime sotāpannassa saddhādayo sotāpattiphalasacchikiriyāya paṭipannassa anuppannā kusalā dhammā nāma, ko pana vādo puthujjanānanti dasseti. Kusalasaddo cettha bāhitikasutte (ma. ni. 2.358 ādayo) viya anavajjapariyāyo daṭṭhabbo. Ime uppannā kusalā dhammāti ime paṭhamamagge saddhādayo sotāpattiphalasacchikiriyāya paṭipannassa uppannā kusalā dhammā nāma.
第十六经段，论述何谓未生恶善法及生起之善恶法，建立示现之理。所谓未生法，指欲念等不净之念未依前所经历之境界而生，是因过去习气未被引发。此处若未生，世间轮回中无未生之不善法。此正是对于念头轻重、意念消除的法门示现。所谓恶根之根为潜藏烦恼，是众种恶根之本源，不仅仅是贪欲等烦恼。生起法是众习气之发芽与显现，并非暂时状态，故称生起。此种未生之善法，乃初果闻者的信心及其证果相应的善法；生起之善法，乃于正道之初发信并证得圣果的善法。
Satipaṭṭhānabhāvanāya suniggahito kāmavitakkoti āha – ‘‘yena kāmavitakkaṃ vāreti, idaṃ satindriya’’nti. Anavajjasukhapadaṭṭhānena avikkhepena cetodukkhasannissayo vikkhepapaccayo byāpādavitakko suniggahitoti vuttaṃ – ‘‘yena byāpādavitakkaṃ vāreti, idaṃ samādhindriya’’nti. Kusalesu dhammesu āraddhavīriyo parāparādhaṃ sukhena sahatīti vīriyena vihiṃsāvitakko suniggahitoti āha – ‘‘yena vihiṃsāvitakkaṃ vāreti, idaṃ vīriyindriya’’nti. Samādhiādīnampi yathāsakaṃpaṭipakkhappahānaṃ paññavantasseva ijjhatīti imamatthaṃ dassento āha – ‘‘yena uppannuppanne’’tiādi.
为修习念处禅法而总结的“止恶欲念”，谓之“由此止恶欲念，即是定根”。又说以对无亏损的乐境不起分别，是心苦的缘起，违别之后又生起的恶意念被止息者，谓之“由此止恶意念，即是定根”。在善法中精进勇猛，能忍受过失与苦楚者，其以勇猛念摒除暴害念，谓之“由此止暴害念，即是精进根”。又就禅定等分别斥弃，唯有智慧者愿弃，示此意旨而说“由此说‘已生的与未生的’等”。
Etesaṃ yathāniddhāritānaṃ pañcannaṃ indriyānaṃ savisaye jeṭṭhakabhāvaṃ dassetuṃ ‘‘saddhindriyaṃ kattha daṭṭhabba’’ntiādi vuttaṃ. Taṃ suviññeyyameva. Imesañca saddhādīnaṃ sekhānaṃ indriyānaṃ nibbattiyā sabbepi sekhā dhammā matthakappattā hontīti dassento ‘‘evaṃ sekho’’tiādinā sekhapaṭipadaṃ nigameti.
为显示这五根（信根等）中最高者，曾说“应观看信根所在处”，此理当深明了。是故对于作为学者的信等根，其生成乃至完全，学法均为其根本，故以“如此学者”作为学者修道法的主题。
§17
17. Evaṃ sekhapaṭipadaṃ vibhajitvā idāni asekhapaṭipadaṃ vibhajituṃ ‘‘kusalo sabbadhammāna’’ntiādimāha . Tattha sabbadhammānanti iminā padena vuttadhamme tāva vibhajitvā tattha asekkhassa kosallaṃ dassetuṃ ‘‘loko nāmā’’tiādi vuttaṃ. Taṃ vuttatthameva. Kilesalokena bhavaloko samudāgacchatīti kāmāvacaradhammaṃ nissāya rūpārūpāvacaradhamme samudāgametīti attho. Soti so mahaggatadhammesu, parittamahaggatadhammesu vā ṭhito. Indriyāni nibbattetīti sīlasamādhayo nibbedhabhāgiye katvā vimuttiparipācanīyāni saddhādīni indriyāni uppādeti. Indriyesu bhāviyamānesūti yathāvuttaindriyesu vaḍḍhiyamānesu rūpārūpapariggahādivasena neyyassa pariññā bhavati.
分明了如是学者修道法后，今又言无学者修道法：“诸法皆善”如是言。此“诸法”一词，谓经所分善法诸门，且为示现无学者善巧，故言“世人”。谓由烦恼染著之世间，因此复生；依感官及非感官染著故等而复生。因根净故，住于大善法或偏善法中。定根等由此产生，使得戒定等成为灭除部分，使信根成熟，生起解脱。根所待缘如前根增长，以受根等聚摄，渐次生智慧。
Dassanapariññāti ñātapariññā. Bhāvanāpariññāti tīraṇapariññā pahānapariññā ca. ‘‘Sā duvidhenā’’tiādinā saṅkhepato vuttamatthaṃ ‘‘yadā hi sekho’’tiādinā vivarati. Tattha ‘‘nibbidāsahagatehi saññāmanasikārehī’’ti iminā balavavipassanaṃ dasseti. Yadā hi sekhoti cettha sikkhanasīlatāya kalyāṇaputhujjanopi sekhapadena saṅgahitoti katvā ‘‘dve dhammā kosallaṃ gacchanti dassanakosallañcā’’tiādi vuttaṃ. Ayamettha adhippāyo – yadā kalyāṇaputhujjano pubbabhāgasikkhaṃ sikkhanto nibbidāsahagatehi saññāmanasikārehi ñeyyaṃ parijānāti, tadā tassa te vipassanādhammā dassanakosallaṃ paṭhamamaggañāṇaṃ gacchanti sampāpuṇanti tena saddhiṃ ghaṭenti. Yadā pana sotāpannādisekho vuttanayena neyyaṃ parijānāti, tadā tassa te vipassanādhammā bhāvanākosallaṃ gacchantīti.
“见解成熟”即为解见成熟；“修习成熟”谓断灭成熟及舍弃成熟。以“此以两种”为简要而说之，文内以“当学者也”为引详细解。于“厌离四果”定印与观照中，以此显示通达慧力。当学者，谓以修戒为学，即使非圣凡人亦被视为学者。且言“两法率达”，即言见解与所显之巧。此意为：当善凡人学了先前部分修法，于厌弃四果定印观照中得知，其见解成熟，遂得第一正见分析知；随即随其同修，这两种正见便得完善。若为初果入流弟子见到此理，则是能得观修之巧。
Taṃ ñāṇanti yā pubbe neyyassa pariññā vuttā, taṃ neyyaparijānanañāṇaṃ. Pañcavidhena veditabbanti visayabhedena tassa bhedaṃ dasseti. Dhammānaṃ salakkhaṇe ñāṇanti rūpārūpadhammānaṃ kakkhaḷaphusanādisalakkhaṇe ñāṇaṃ. Taṃ pana yasmā sabbaṃ neyyaṃ hetuhetuphalabhedato duvidhameva hoti, tasmā ‘‘dhammapaṭisambhidā ca atthapaṭisambhidā cā’’ti niddiṭṭhaṃ.
此等智慧即先前所言受根成熟之智慧，谓为根成熟见解。须知根成熟透五种差别，显明其分别。所知法理，即是色非色法之特征；感官性、坚硬性等为色法标志的分别智慧。由于“法皆可灭”的因缘结果差别，此智慧有二重性质，故称“法义破谛与义理破谛”。
Pariññāti tīraṇapariññā adhippetā. Yasmā panassa rūpārūpadhamme salakkhaṇato paccayato ca abhijānitvā kusalādivibhāgehi te pariggahetvā aniccādivasena jānanā hoti, tasmā ‘‘evaṃ abhijānitvā yā parijānanā, idaṃ kusala’’ntiādi vuttaṃ. Tattha evaṃgahitāti evaṃ aniccādito kalāpasammasanādivasena gahitā sammasitā. Idaṃ phalaṃ nibbattentīti idaṃ udayabbayañāṇādikaṃ phalaṃ paṭipāṭiyā uppādenti , nimittassa kattubhāvena upacaraṇato yathā ariyabhāvakarāni saccāni ariyasaccānīti. Tesanti udayabbayañāṇādīnaṃ . Evaṃgahitānanti evaṃpavattitānaṃ. Ayaṃ atthoti ayaṃ saccānaṃ anubodhapaṭivedho attho. Yathā hi pariññāpaññā sammasitabbadhamme sammasanadhamme tattha sammasanākāraṃ parijānāti, evaṃ sammasanaphalampi parijānātīti katvā ayaṃ nayo dassito.
成熟即断灭成熟的意思。因能由根色法等标志及因缘而认知，到慧部分中证知并成知，以无常等为其依据，故说“如此认知为成熟，谓此为善”等。所谓“如此成就”，即依无常因缘等法，圆满而确立。其成果生起，谓按次第生起“生灭分别”等智慧，因缘催化，依分别标志合于圣法真谛，是为圣谛。称为“生灭分别”等智慧。成此（“如此成就”）即是诸圣谛的领悟、明了。正如断灭成熟慧应观察所证法、证理的相状，故亦能观察该智慧果位，此理由此得示。
Ye akusalāti samudayasaccamāha. Sabbe hi akusalā samudayapakkhiyāti. Ye kusalāti maggadhammā sammādiṭṭhiādayo. Yadipi phaladhammāpi sacchikātabbā, catusaccappaṭivedhassa pana adhippetattā ‘‘katame dhammā sacchikātabbā, yaṃ asaṅkhata’’nti vuttaṃ. Atthakusaloti paccayuppannesu atthesu kusalo. Dhammakusaloti paccayadhammesu kusalo. Pāḷiatthapāḷidhammā vā atthadhammā. Kalyāṇatākusaloti yuttatākusalo, catunayakovidoti attho, desanāyuttikusalo vā. Phalatākusaloti khīṇāsavaphalakusalo. ‘‘Āyakusalo’’tiādīsu āyoti vaḍḍhi. Sā anatthahānito aṭṭhuppattito ca duvidhā. Apāyāti avaḍḍhi. Sāpi atthahānito anaṭṭhuppattito ca duvidhā. Upāyoti sattānaṃ accāyike kicce vā bhaye vā uppanne tassa tikicchanasamatthaṃ ṭhānuppattikāraṇaṃ, tattha kusaloti attho. Khīṇāsavo hi sabbaso avijjāya pahīnattā paññāvepullappatto etesu āyādīsu kusaloti. Evaṃ asekhassa kosallaṃ ekadesena vibhāvetvā puna anavasesato dassento ‘‘mahatā kosallena samannāgato’’ti āha.
不善法者，即不善之起谛。诸不善之法，皆为不善起之因。善法者，是道法等正见起之法。虽果法亦应证实，然四圣谛断证时，重于论之者曰‘何法应证，是无为法’。谓不善为因缘所生之境缘为不善。法益善者，谓因缘法为善。巴利语中，意与用法通称事法为‘法’，善不善分为正结善恶。善美善即善，善对恶。四种技艺能力者，谓善言教法。果益善即断贪欲之果。言增进者，如‘增进不善’等，增亦有灭之别。灭为抑止，出离之意亦二种。苦难增称为苦难实增。此亦义灭称，为非出离性。方便者，谓众生于苦难或怖畏中，能得治之方便，即谓善义。断烦恼者，谓无明断尽，智慧新生，诸增益诸法皆属善。由此断流之巧，分解详述，一一显明，故谓具大巧慧者。
Pariniṭṭhitasikkhassa asekhassa satokāritāya aññaṃ payojanaṃ natthīti vuttaṃ ‘‘diṭṭhadhammasukhavihārattha’’nti. Idāni yathāniddiṭṭhaṃ sekhāsekhapaṭipadaṃ nigamento ‘‘imā dve cariyā’’tiādimāha. Tattha bojjhanti bujjhitabbaṃ. Taṃ catubbidhanti taṃ bojjhaṃ catubbidhaṃ, catusaccabhāvato. Evaṃ jānātīti evaṃ pariññābhisamayādivasena yo jānāti. Ayaṃ vuccatīti ayaṃ asekho sativepullappatto nippariyāyena ‘‘sato abhikkamatī’’tiādinā vuccatīti. Sesaṃ uttānatthameva. Idhāpi pucchāvissajjanavicayā pubbe vuttanayānusārena veditabbā.
论已毕纯净戒体之成就，谓无余成就故无他助用，谓‘现法乐住故’。今正如所见，将学与不学戒体之规章结集，名为‘此二行为’。其中觉支须知，是觉支四种，即四圣谛本性。如此内明，是谓究竟圆满断知等受用者，即为此名。不余成就者，谓无杂染具足者，是正念生起完备者名。余者出众明之意。此亦应遵前教理问答而知。
Ettāvatā ca mahāthero vicayahāraṃ vibhajanto ajitasuttavasena (su. ni. 103 ādayo; cūḷani. ajitamāṇavapucchā 57 ādayo, ajitamāṇavapucchāniddesa 1 ādayo) pucchāvicayaṃ vissajjanavicayañca dassetvā idāni suttantaresupi pucchāvissajjanavicayānaṃ nayaṃ dassento ‘‘evaṃ pucchitabbaṃ, evaṃ vissajjitabba’’nti āha. Tattha evanti iminā nayena. Pucchitabbanti pucchā kātabbā, ācikkhitabbā vā, vivecetabbāti attho. Evaṃ vissajjitanti etthāpi eseva nayo. Suttassa cātiādi anugītivicayanidassanaṃ. Anugīti atthato ca byañjanato ca samānetabbāti suttantaradesanāsaṅkhātā anugīti atthato byañjanato ca saṃvaṇṇiyamānena suttena samānā sadisī kātabbā, tasmiṃ vā sutte sammā ānetabbā. Atthāpagatanti atthato apetaṃ, asambandhatthaṃ vā dasadāḷimādivacanaṃ viya. Tenevāha ‘‘samphappalāpaṃ bhavatī’’ti. Etena atthassa samānetabbatāya kāraṇamāha. Dunnikkhittassāti asammāvuttassa. Dunnayoti dukkhena netabbo, netuṃ vā asakkuṇeyyo. Byañjanupetanti sabhāvaniruttisamupetaṃ.
至此，长老维持论辨解，借阿伽提经问答法，示知问义辨义及答义辨义，现于经义中现其问答辨别法，言曰‘该问应问，该答应答’。所谓‘问’即所问，或者声明，或者辨别。‘答’亦如是。此作经文起首问答之标识。经中‘咄咄’等，乃曲解意，俗语谑语，故谓‘杂秽语’。因意调和所致。‘难起’谓无顺转，‘难生’谓难引发。‘附着带意’谓含义与比喻俱备。
Evaṃ anugītivicayaṃ dassetvā niddesavāre ‘‘suttassa yo pavicayo’’ti saṃkhittena vuttamatthaṃ vibhajituṃ ‘‘suttañca pavicinitabba’’nti vatvā tassa vicinanākāraṃ dassento ‘‘kiṃ idaṃ suttaṃ āhaccavacana’’ntiādimāha. Tattha āhaccavacananti bhagavato ṭhānakaraṇāni āhacca abhihantvā pavattavacanaṃ, sammāsambuddhena sāmaṃ desitasuttanti attho. Anusandhivacananti sāvakabhāsitaṃ. Tañhi bhagavato vacanaṃ anusandhetvā pavattanato ‘‘anusandhivacana’’nti vuttanti. Nītatthanti yathārutavasena ñātabbatthaṃ. Neyyatthanti niddhāretvā gahetabbatthaṃ. Saṃkilesabhāgiyantiādīnaṃ padānaṃ attho paṭṭhānavāravaṇṇanāyaṃ āvi bhavissati. Yasmā pana bhagavato desanā soḷasavidhe sāsanapaṭṭhāne ekaṃ bhāgaṃ abhajantī nāma natthi, tasmā sopi nayo vicetabbabhāvena idha nikkhitto.
说到问答辨义后，于注释部中说‘经之开端’简说，谓经文须分辨，且说‘经亦应辨析’，并显示其辨析法。何谓阿哈颇诵？谓世尊于某处起立，要求如法发言，故谓阿哈颇诵。‘随念语’谓弟子言语，追随所闻世尊言，故称之。‘已达意’谓听闻并悟之意。‘应舍意’谓应摒弃不当义，亦如以杠杈除杂根。‘混乱部分’等词之意，将于注释详述。因释尊教法含十六类规章，应当悉知，故此亦纳入辨析内。
Kuhiṃ imassa suttassāti imassa suttassa kasmiṃ padese ādimajjhapariyosānesu. Sabbāni saccāni passitabbānīti dukkhasaccaṃ suttassa ‘‘kuhiṃ kasmiṃ padese kasmiṃ vā pade passitabbaṃ niddhāretvā vicetuṃ, samudayasaccaṃ nirodhasaccaṃ maggasaccaṃ kuhiṃ passitabbaṃ daṭṭhabbaṃ niddhāretvā vicetu’’nti evaṃ sabbāni saccāni uddharitvā vicetabbānīti adhippāyo. Ādimajjhapariyosāneti evaṃ suttaṃ pavicetabbanti ādito majjhato pariyosānato ca evaṃ iminā pucchāvicayādinayena suttaṃ pavicitabbanti attho. Ettha ca pucchāvissajjanapubbāparānugītivicayā pāḷiyaṃ sarūpeneva dassitā. Assādādivicayo pana saccaniddhāraṇamukhena nayato dassito, so niddesavāre vuttanayeneva veditabbo. Tabbicayeneva ca padavicayo siddhoti.
今此经文所在之地，从起首中途至末，皆应洞见诸实者言，谓应了知苦圣谛，亦察起灭道三谛之地，究竟相、现象皆当明见。即以起、行、灭、道之序闻观，故谓从起初至终中末部详审。此以问答辨析之法，依巴利完整示现。证实法义，诸经处分明，答曰应据讲解法门察辨。并以篇所涉及之语表词义证成。
Vicayahāravibhaṅgavaṇṇanā niṭṭhitā. · 择法摄之分别释义已毕。
3. Yuttihāravibhaṅgavaṇṇanā3. 理法摄之分别释义
§18
18.Tatthakatamo yuttihārotiādi yuttihāravibhaṅgo. Tattha kiṃ yojayatīti yuttihārassa visayaṃ pucchati. Ko panetassa visayo? Atathākārena gayhamānā suttatthā visayo, te hi tena sātisayaṃ yāthāvato yuttiniddhāraṇena yojetabbā. Itaresupi ayaṃ hāro icchito eva. Taṃ pana bhūtakathanamattaṃ hoti. Yasmā panāyaṃ yuttigavesanā nāma na mahāpadesena vinā, tasmā yuttihāraṃ vibhajanto tassa lakkhaṇaṃ tāva upadisituṃ ‘‘cattāro mahāpadesā’’tiādimāha.
第十八讲义名为‘正合义汇分’。此中问‘何为正合义？’即指正合义之主题。何者为正合义之对象？是以经义为主，所合部分理应契合如实。其他所谓词义纯为附会。然以‘正合’名分详细分述，谓有‘四大名分’起首。
Tattha mahāpadesāti mahāapadesā, buddhādayo mahante apadisitvā vuttāni mahākāraṇānīti attho. Atha vā mahāpadesāti mahāokāsā, mahantāni dhammassa patiṭṭhānānīti vuttaṃ hoti. Tatrāyaṃ vacanattho – apadissatīti apadeso, buddho apadeso etassāti buddhāpadeso. Esa nayo sesesupi. ‘‘Sammukhā metaṃ bhagavato suta’’ntiādinā kenaci ābhatassa ganthassa dhammoti vā adhammoti vā vinicchayane kāraṇaṃ. Kiṃ pana tanti? Tassa tathā ābhatassa suttotaraṇādi eva. Yadi evaṃ kathaṃ cattāroti? Apadisitappabhedato. Dhammassa hi dve sampadāyo bhagavā sāvakā ca. Tesu sāvakā saṅghagaṇapuggalavasena tividhā. ‘‘Evamamumhā mayāyaṃ dhammo paṭiggahito’’ti apadisitabbānaṃ bhedena cattāro. Tenāha – ‘‘buddhāpadeso…pe… ekattherāpadeso’’ti. Tāni padabyañjanānīti kenaci ābhatasuttassa padāni byañjanāni ca, atthapadāni ceva byañjanapadāni cāti attho. Saṃvaṇṇakena vā saṃvaṇṇanāvasena āhariyamānāni padabyañjanāni. Sutte otārayitabbānīti sutte anuppavesitabbāni. Sandassayitabbānīti saṃsandetabbāni. Upanikkhipitabbānīti pakkhipitabbāni.
此中“mahāpadesā”意谓重大教诲，即佛及诸大圣者显说的、称为根本因缘的宏伟教法。或说“mahāpadesā”为广大开显，指法的广大根本立基。此处“apadissatī”言为教诲，即佛的教示，故言“buddhāpadeso”为佛的教法。续有“‘‘Sammukhā metaṃ bhagavato suta’’”等语者，是为识别某些文献或经书中所记，是法与非法之判别缘由。此之内容根据传承梵本有所不同，以语境区分诸法教示。佛教中两种主要传承分别是佛陀和弟子所说。弟子根据人数差别分为三类。对“大教诲”等语据此解说为即佛语、长老说法等四种异同之分。所谓“padabyañjanāni”指字词音韵和字面含义，文意则由诸字音及词义组合而成。注释中说明了这些字词须在经文中严格体现，包括朗读和标示，以保证理义准确传达。
Suttādīni dassetuṃ ‘‘katamasmi’’ntiādi vuttaṃ. Tattha yasmā bhagavato vacanaṃ ekagāthāmattampi saccavinimuttaṃ natthi, tasmā sutteti padassa atthaṃ dassetuṃ ‘‘catūsu ariyasaccesū’’ti vuttaṃ. Aṭṭhakathāyaṃ pana tīṇi piṭakāni suttanti vuttaṃ, taṃ iminā nettivacanena aññadatthu saṃsandati ceva sameti cāti daṭṭhabbaṃ. Yāvadeva anupādāparinibbānatthā bhagavato desanā, sā ekantena rāgādikilesavūpasamaṃ vadatīti vinayetipadassa atthaṃ dassento ‘‘rāgavinaye’’tiādimāha. Vinayoti hi kāraṇaṃ rāgādivūpasamanimittaṃ idhādhippetaṃ. Yathāha –
关于经文起始同“suttādi”而问“何者？”者，因佛所说的语句中，哪怕仅是一句灯来的偈颂，亦真实清净，不虚妄。故用“经”等言词以表明，这是缘起四圣谛中的一部分。论注中所言三藏（经、律、论）皆谓“经”，由此“经”一词涵盖面广，且有不同理解与比喻层面存在。经文所要表达的无上涅槃，是从根本净除贪欲等烦恼开始，显示修行的方法与目的。故“戒律”二字，意指依这些教义调伏贪欲等烦恼的因缘和依止措施。
‘‘Ye kho tvaṃ, gotami, dhamme jāneyyāsi, ime dhammā sarāgāya saṃvattanti no virāgāya, saññogāya saṃvattanti no visaññogāya, ācayāya saṃvattanti no apacayāya, mahicchatāya saṃvattanti no appicchatāya, asantuṭṭhiyā saṃvattanti no santuṭṭhiyā, saṅgaṇikāya saṃvattanti no pavivekāya, kosajjāya saṃvattanti no vīriyārambhāya, dubbharatāya saṃvattanti no subharatāya, ekaṃsena gotami dhāreyyāsi ‘neso dhammo, neso vinayo, netaṃ satthusāsana’nti. Ye ca kho tvaṃ, gotami, dhamme jāneyyāsi ime dhammā virāgāya saṃvattanti no sarāgāya, visaññogāya saṃvattanti no saññogāya, apacayāya saṃvattanti no ācayāya, appicchatāya saṃvattanti no mahicchatāya, santuṭṭhiyā saṃvattanti no asantuṭṭhiyā pavivekāya saṃvattanti no saṅgaṇikāya, vīriyārambhāya saṃvattanti no kosajjāya, subharatāya saṃvattanti no dubbharatāya, ekaṃsena gotami dhāreyyāsi ‘eso dhammo, eso vinayo, etaṃ satthusāsana’’’nti (cūḷava. 406).
经文中谓：“你啊，果德玛，若识此法，诸法随爱生起，不随离欲而生；随染杂而生，不随清净而生；随贪嗔而生，不随离欲而生；随满足不满足而生，不随满足而生；随聚集而生，不随分别寂静而生；随懈怠而生，不随努力而生；随恶事而生，不随善行而生。你当独持此法，知此非佛法非戒律非佛的教法。”又云：“若你识法，诸法随离欲生起，不随爱染而生；随清净生，不随混杂生；随离贪嗔而生，不随嗔贪生；随满足而生，不随不满生；随分别而生，不随聚集而生；随努力而生，不随懈怠而生；随善行而生，不随恶行而生。你当独持此法，知此即佛法戒律及佛的教法。”此为《小部》406经文。
Dhammatāyantipadassa atthaṃ dassetuṃ ‘‘paṭiccasamuppāde’’ti vuttaṃ. Paṭiccasamuppādo hi ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatāti (a. ni. 3.137) vutto. ‘‘Dhammatāyaṃ upanikkhipitabbānī’’ti idaṃ pāḷiyaṃ natthi, atthadassanavasena pana idha vuttanti daṭṭhabbaṃ. Ettha ca pavattiṃ nivattiṃ tadupāyañca bādhakādibhāve niyataṃ paridīpento sutte otarati nāma. Ekantena rāgādikilesavinayaṃ vadanto vinaye sandissati nāma. Tathā sassataṃ ucchedañca vajjetvā ekattanayādiparidīpanena sabhāvadhammānaṃ paccayapaccayuppannabhāvaṃ vibhāvento dhammataṃ na vilometi nāma.
说“缘起”以显法的真实义理，缘起即是法之属性、因缘依止与法的规律性。论中引经文表明此义，缘起不可断无常，法理恒存。此处无巴利语词“upanikhipitabbo”，但作为意译，意为“应当被确立、展示”的义理。法文中显现法的发动和消退，因缘际会与阻碍存在，须常加明照以理解。此显法理即断除执著、明理不失，言明缘起十四支随顺法性不应拒绝。并指出断灭常见不成立，以因缘观查看法的条件性缘生性质，因而保持真实不违理。
Evaṃvidho ca kāmāsavādikaṃ āsavaṃ na uppādetīti imamatthaṃ dassento ‘‘yadi catūsu ariyasaccesū’’tiādimāha. Nanu ca anulomato paṭiccasamuppādo pavatti, paṭilomato nivattīti so cattāri ariyasaccāni anupaviṭṭho kasmā idha visuṃ gahitoti? Saccametaṃ. Idha pana visuṃ gahaṇaṃ dhammānaṃ paccayāyattavuttidassanena aniccapaccayalakkhaṇaṃ asamatthapaccayalakkhaṇaṃ nirīhapaccayalakkhaṇañca vibhāvetvā tesaṃ udayavantatā tato eva vayavantatā tadubhayena aniccatā udayabbayapaṭipīḷanena dukkhatā anattatāti tilakkhaṇasamāyogaparidīpanī sabbadiṭṭhigatakumatividdhaṃsanī anaññasādhāraṇā sāsanasampatti pakāsitā hotīti dassanatthaṃ.
此处以欲流障为例，断言欲流障无所起生，指出缘起及圣谛四谛理义即是此法实修之说明。又问因缘顺逆之别如何显现，而为何此处说法圆满？答案是教义通过诸法条件依赖及相互因果的无常等相特征，分别为不可随意执著的不完善缘、不健全缘及无为缘，透析其生灭俱在，痛苦及无我，三相合一的佛理实相，从而照通全法，显现教义真实胜义与功德圆融。
Ettha ca suttaṃ suttānulomaṃ ācariyavādo attanomatīti idaṃ catukkaṃ veditabbaṃ – tattha suttaṃ nāma tisso saṅgītiyo āruḷhāni tīṇi piṭakāni. Suttānulomaṃ nāma mahāpadesā, yaṃ ‘‘anulomakappiya’’nti vuccati. Ācariyavādo nāma aṭṭhakathā. Attanomati nāma nayaggāhena anubuddhiyā attano paṭibhānaṃ. Tattha suttaṃ appaṭibāhiyaṃ, taṃ paṭibāhantena satthāva paṭibāhito hoti. Anulomakappiyaṃ pana suttena samentameva gahetabbaṃ, na itaraṃ. Ācariyavādopi suttena samento eva gahetabbo, na itaro. Tathā attanomati, sā pana sabbadubbalāti.
这里“经”意指三藏中诵习三重复之教法，是三藏中经典的总称。“经辅”即注疏，教授教义的论述。“自身知见”指悟解而能自行证明自己之解说。若无依经文，教法将缺乏根基。按佛制，经与律及注疏是不可分割，注釈需依附正经而行。故“不偏不倚”必须以正典为依止。经辅与自身解说皆须循正典，不得随意解说。如此以防带入各类谬误，保证教义纯正严谨。整体意义在于说明三藏和注疏及正解彼此依存而成完整佛法体系。
Idāni yadatthaṃ idha cattāro mahāpadesā ābhatā, taṃ dassetuṃ ‘‘catūhi mahāpadesehī’’tiādi vuttaṃ. Tattha yaṃ yanti yaṃ yaṃ atthajātañca dhammajātañca. Yujjatīti yathāvuttehi catūhi mahāpadesehi yujjati. Yena yenāti yena yena kāraṇena. Yathā yathāti yena yena pakārena. Taṃ taṃ gahetabbanti saṃvaṇṇiyamāne sutte ābhatena kāraṇena pasaṅgena pakārena ca suttato uddharitvā saṃvaṇṇanāvasena gahetabbanti attho. Tena catumahāpadesāviruddhāya yuttiyā suttato atthe niddhāretvā yuttihārayojanā kātabbāti dasseti.
现在谈及此处所引的四大根本教义，为说明此事，谓之“具足于四大根本教义”等。彼处所说者，任由生起之诸利益及因缘。如所言，四大根本教义皆涵盖其中。“以何因”、“以何缘”，依各自不同因缘、不同条件等，当选取相应的内容。对经文中的涵义及前后缘故，应仔细辨析，适切注明，并以该教义体系通行之旨意来领会解释。藉此可明示该义理与四大根本教义相符之理，且通过教理关联加以阐明。
§19
19. Idāni taṃ yuttiniddhāraṇaṃ dassetuṃ ‘‘pañhaṃ pucchitenā’’tiādi āraddhaṃ. Tattha kati padānīti kittakāni padāni. Pariyogāhitabbanti padassa atthaṃ dassetuṃ ‘‘vicetabba’’nti vuttaṃ. Yattakāni padāni yathādhippetaṃ atthaṃ abhivadanti, tattakāni padāni tadatthassekassa ñātuṃ icchitattā ‘‘eko pañho’’ti vuccati, tāni pana ekagāthāyaṃ yadi vā sabbāni padāni yāva yadi vā ekaṃ padaṃ ekaṃ atthaṃ abhivadati, ekoyeva so pañhoti imamatthaṃ dasseti ‘‘yadi sabbānī’’tiādinā. Tanti taṃ pañhaṃ. Aññātabbanti ājānitabbaṃ. Kiṃ ime dhammātiādi ājānanākāradassanaṃ. Tattha dhammāti pariyattidhammā. Nānatthāti nānā atthā.
于是，就阐述该教理依据之缘起，以“问答展开”为始。彼处所说“多少句子”，谓诸语句。谓需加详考察语句义理以说明内容，称之为“分辨”之意。那些语句若能彼此契合某一义理，即属一问题；若有一偈文中所有语句皆称述同一义理，或一语涵盖一义，则总称该问题为一。诸语句须明白彻知。所谓“法”，即一切称述之法；“多义”，谓多种义理。
Pucchāgāthāyaṃ ayaṃ padattho – kenassubbhāhato lokoti ayaṃ sattaloko coro viya coraghātakena kena abhihato vadhīyatīti attho. Kenassu parivāritoti māluvalatāya viya nissitarukkho kena loko ajjhotthaṭo. Kena sallena otiṇṇoti kena visapītakhurappena viya sarīrabbhantaranimuggena sallena anupaviṭṭho. Kissa dhūpāyitoti kissa kena kāraṇena dhūpāyito santāpito loko. Sadāti padaṃ sabbattha yojetabbaṃ. Teti cattāri padāni. Pañhasaddāpekkhāya pulliṅganiddeso. ‘‘Vissajjetī’’ti etena vissajjanato tayo pañhāti ñāyatīti dasseti.
本问诵中，其语意为——“谁以恶业所致，宛如盗贼般而被盗贼所杀？”此意也。“被谁所围困”，譬如荆棘覆盖所困之义。“何种痛苦难忍”，谓被某刺伤或身体深处之苦楚，痛苦难当。该语句应全面结合诸义加以说明。由此成四句。应加问答语末之阳性标记。谓“得解脱者”语由“得解脱”的缘起可知，此谓三问也。
§20
20.Tatthāti vissajjanagāthāyaṃ dutiyapāde vuttā jarā ca paṭhamapāde vuttaṃ maraṇañcāti imāni dve saṅkhatassa pañcakkhandhassa ‘‘saṅkhato’’ti lakkhīyati etehīti saṅkhatalakkhaṇāni. Vuttañhetaṃ bhagavatā – ‘‘tīṇimāni, bhikkhave, saṅkhatassa saṅkhatalakkhaṇāni. Katamāni tīṇi? Uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’’ti (a. ni. 3.47; kathā. 214). Tena vuttaṃ – ‘‘jarāyaṃ ṭhitassa aññathattaṃ, maraṇaṃ vayo’’ti. Ettha ca ‘‘ṭhitassa aññathatta’’nti etena khandhappabandhassa pubbāparaviseso idha jarā, na khaṇaṭṭhitīti dasseti. ‘‘Maraṇaṃ vayo’’ti iminā ca ‘‘tisso mato, phusso mato’’ti evaṃ loke vuttaṃ sammutimaraṇaṃ dasseti, na khaṇikamaraṇaṃ, samucchedamaraṇaṃ vā.
在“得解脱者”的问诵中，次句说“老”，首句说“死”，此二句乃指五蕴之集体，称为“缔合”。此处佛陀释义曰——“比库！缔合之三相为：（一）产生之相，（二）增长之相，（三）现存不同之相。”（引阿毗尼五十三章与杂事书二一四）由此可知“对于老者者，现存不同相”，及“对于死者者，为增长相”的含义。此处“现存不同相”指五蕴黏合之先前现象为老，而非一时静止不动的现象。“死亡为增长相”据俗谚观，即生理或社会习俗认可之死亡，非瞬时破灭或断灭。
Idāni ‘‘te tayo pañhā’’ti vuttamatthaṃ yuttivasena dassetuṃ ‘‘jarāya cā’’tiādi vuttaṃ. Tattha yebhuyyena jiṇṇassa maraṇadassanato jarāmaraṇānaṃ nānattaṃ asampaṭicchamānaṃ pati tesaṃ nānattadassanatthaṃ ‘‘gabbhagatāpi hi mīyantī’’ti vuttaṃ. Idaṃ vuttaṃ hoti – yathādhippetajarāvirahitassa maraṇassa dassanato aññā jarā aññaṃ maraṇanti. Tenevāha – ‘‘na ca te jiṇṇā bhavantī’’ti. Kiñca bhiyyo? Kevalassa maraṇassa diṭṭhattā aññāva jarā aññaṃ maraṇaṃ, yathā taṃ devānanti imamatthaṃ dasseti ‘‘atthi ca devāna’’ntiādinā. Anuttarimanussadhammena ca tikicchanena sakkā jarāya paṭikāraṃ kātuṃ, na tathā maraṇassāti evampi jarāmaraṇānaṃ atthato nānattaṃ sampaṭicchitabbanti dassetuṃ ‘‘sakkatevā’’tiādi vuttaṃ. Tattha sakkateti sakyate, sakkāti attho. Paṭikammanti paṭikaraṇaṃ. Nanu ca maraṇassāpi paṭikāraṃ kātuṃ sakkā iddhipādabhāvanāya vasibhāve satīti codanaṃ manasi katvā āha – ‘‘aññatreva iddhimantānaṃ iddhivisayā’’ti. Vuttañhetaṃ bhagavatā –
至于“此三问”之义，为阐明“关于老者等诸问”的教义，故引述“由于衰老与死亡之不同现象未被正确观照，即便为有孕者亦必死”之义。此意在揭示不同老死现象与其相互差异，表明“老者并非恒常”。何况何者更甚？即“仅就死亡而论”，可见其本质区别诸老者等。天人皆知，以上亦表示，即使具足人间最高医学，亦无法取代衰老，唯死亡可被调伏，故以此说明老死之义理有别，需分别理解而非混为一谈，此乃教义主旨所在。文中“可调度”意指借由修习戒定慧及神通之力而治老死。释此后提出劝勉曰：“若有人修习四种神通力，庄严圆满，祈祷于世间时，寿至一劫或终结之时，必得成就。”（出典释）
‘‘Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’’ti (dī. ni. 2.166, 182; saṃ. ni. 5.822; kathā. 623; udā. 51).
「阿难，无论是谁，若已修习、多修习四神足，使之成为车道、成为基础、已建立、已积累、善正精勤，彼若愿，可住世一劫乃至余一劫。」（《长部》第2册第166、182页；《相应部》第5册第822页；《论事》第623页；《自说》第51页）
Ko panettha kappo, ko vā kappāvasesoti? Kappoti āyukappo, yasmiṃ tasmiñhi kāle yaṃ manussānaṃ āyuppamāṇaṃ, taṃ paripuṇṇaṃ karonto kappaṃ tiṭṭhati nāma. ‘‘Appaṃ vā bhiyyo’’ti (dī. ni. 2.7; a. ni. 7.74) vuttaṃ pana vassasatādito atirekaṃ tiṭṭhanto kappāvasesaṃ tiṭṭhati nāma. Yadi evaṃ kasmā iddhimanto cetovasippattā khīṇāsavā lokahitatthaṃ tathā na tiṭṭhantīti? Khandhasaṅkhātassa dukkhabhārassa pariññātattā anussukkatāya ca. Paṭippassaddhasabbussukkā hi te uttamapurisāti. Vuttañhetaṃ dhammasenāpatinā –
何为劫？何谓劫终？劫者，谓寿命劫，即在某一时段内，人类寿命之量，若此寿命之量仍具足，则名为劫；若寿命渐减，则称为小劫或更小劫。经中言及“更小”者，复云以百年为度的增余年数，称为劫终。若如是，为何圣者、通达心识之人、断尽烦恼者不在劫中灭亡？此因烦恼聚合之痛苦重量已明了、了解，且反复思惟顺明，故能安住，乃最高贤者也。如法军领之言，
‘‘Nābhinandāmi maraṇaṃ, nābhikaṅkhāmi jīvitaṃ;
“我不喜悦死亡，亦不愿求生命；
Kālañca paṭikaṅkhāmi, vetanaṃ bhatako yathā’’ti. (theragā. 654; mi. pa. 2.2.4);
我亦不渴念时日，犹如奴仆不愿饥饿。”
Yathā jarāmaraṇānaṃ aññamaññaṃ atthato nānattaṃ, evaṃ tehi taṇhāya ca nānatte dassite ‘‘tayo pañhā’’ti idaṃ sijjhatīti taṃ dassetuṃ ‘‘yaṃ panā’’tiādimāha.
犹如众生彼此老死之相异，亦如彼等渴爱不同，有三种疑问生起，谓“三疑”说此为显现；对此欲作示说，故有“若者”等语。
Tattha yasmā taṇhāya abhāvepi sati jarāmaraṇaṃ labbhati khīṇāsavasantāne, tasmā aññaṃ jarāmaraṇaṃ aññā taṇhāti imamatthamāha ‘‘dissanti vītarāgā jīrantāpi mīyantāpī’’ti. Nanu ca taṇhāpi jīraṇabhijjanasabhāvāti? Saccaṃ, na idaṃ jarāmaraṇaṃ idhādhippetanti vuttovāyamattho. ‘‘Yadi cā’’tiādinā jarāmaraṇato taṇhāya anaññatte dosaṃ dasseti. Yobbanaṭṭhāpi vigatataṇhā siyuṃ, na idaṃ yuttanti adhippāyo. Jarāmaraṇampi siyā dukkhassa samudayo taṇhāya anaññatte satīti adhippāyo. Na ca siyā taṇhā dukkhassa samudayo jarāmaraṇato anaññatte satīti bhāvo. Na hi jarāmaraṇaṃ dukkhassa samudayo, taṇhā dukkhassa samudayo, tasmā veditabbaṃ etesamatthato nānattanti adhippāyo. Yathā ca taṇhā maggavajjhā, evaṃ jarāmaraṇampi siyā maggavajjhaṃ taṇhāya anaññatte sati. Yathā ca jarāmaraṇaṃ na maggavajjhaṃ, tathā taṇhāpi siyāti ayampi nayo vutto evāti daṭṭhabbaṃ. Imāya yuttiyāti imāya yathāvuttāya upapattiyā. Aññamaññehīti aññāhi aññāhi kāraṇūpapattīhi atthato ce aññattaṃ, tadaññampi byañjanato gavesitabbanti attho.
彼因有渴爱消尽之故，即使老死依止安住无碍，故便称有他不同者之老死与他不同者之渴爱是此意为“无贪者临终亦死无碍亦净”。然渴爱岂非老死之感得？实然，不谓此老死受此支配。云“若然”，以老死不生渴爱则示其不和谐。虽青春亦可断渴爱，彼非妥当逻辑。老死亦为苦之生因，因无渴爱不可成理。亦非渴爱为苦之生因，因无老死不可成理。老死非苦生因，渴爱为苦生因，故理应以二者不同为辨。正如渴爱侵道，老死亦为侵道因；若老死非侵道因，则渴爱亦非，亦是此理理应了知。此理称作理明（yutti）或正当论证。所谓彼理即依正当因缘所证。所谓不同，即于因缘差异诸义中不同。如一且多故，亦须探求文字之义。
Imesaṃ dhammānaṃ atthato ekattanti imamevatthaṃ ‘‘na hi yujjatī’’tiādinā vivarati. Taṇhāya adhippāye aparipūramāneti icchitālābhamāha. Tena icchātaṇhānaṃ atthato ekattaṃ vuttaṃ hotīti. Etena na hi yujjati icchāya ca taṇhāya ca atthato aññattanti. Yathā idaṃ vacanaṃ samatthanaṃ hoti, evaṃ icchāvipariyāye āghātavatthūsu kodho ca upanāho ca uppajjatīti idampi samatthanaṃ hoti, na tathā jarāmaraṇavipariyāyeti jarāmaraṇataṇhānaṃ atthato aññattampi samatthitaṃ hotīti etamatthaṃ dasseti ‘‘imāya yuttiyā’’tiādinā.
此等法之间实有统一意理，此意理即曰“不相应”。既云渴爱为因不足，则言渴爱之意理统一。由此可知，渴爱与欲望于理义非同一。正如言此语合理时，怨怒等负面转变亦有生起，亦合理。然老死无此反转理，即老死渴爱之理义不相同。此理义，谓“凭此理”而明示。
Yadi icchātaṇhānaṃ atthato anaññattaṃ, atha kasmā bhagavatā imissā gāthāya dvidhā vuttāti? Tattha parihāramāha ‘‘yaṃ panida’’ntiādinā. Tattha yanti kiriyāparāmasanaṃ. Abhilapitanti vuttaṃ yaṃ idaṃ abhilapanaṃ , idaṃ bāhirānaṃ rūpādīnaṃ vatthūnaṃ ārammaṇavasena, ārammaṇakaraṇavasena vā yojetabbaṃ. Dvīhi dhammehīti dvīhi pakatīhi. Kā pana tā pakatiyoti? Appattassa visayassa esanavasena icchā, pattassa appattassa vā pātukāmatāvasena taṇhā, ayametāsaṃ viseso. Yadipi evaṃ, tathāpi sabbā taṇhā rūpādivisayaṃ gilitvā pariniṭṭhapetvā gahaṇena ekasabhāvā evāti dassento ‘‘sabbā hi taṇhā ajjhosānalakkhaṇena ekalakkhaṇā’’ti āha. Idāni tamatthaṃ upamāya pakāsento ‘‘sabbo aggī’’tiādimāha, taṃ suviññeyyameva.
如果说对渴爱实质上没有其它内涵，那么为什么世尊在这句偈颂中说为二呢？此处以“那者”为引，说明这是为了解除疑惑。所说的“欲”是指依附于外境色等对象，作为缘起而生起的心意作用，是应当与之相应的。二者为二种范围。那么，何为二种范围呢？即是以无漏境界为目标的渴爱，以及以有漏下劣境界为缘起的渴爱，这是它们的差别。虽然如此，却说明一切渴爱尽皆除灭视觉等诸境，完全断除并灭尽，内在本性统一不二，故而说“一切渴爱皆为焚烧标志的独一标志”。现今以譬喻明说为“火焰之总”，便令其理易于理解。
Ayaṃ pana na kevalaṃ taṇhā ārammaṇe pavattivisesena dvīhi eva nāmehi vuttā, atha kho anekehipi pariyāyehīti dassanatthaṃ ‘‘icchāitipī’’tiādi vuttaṃ.
不过，这里不是单单就渴爱的依缘发生特征，而是为了说出众多种类，故有“渴爱”等名称，此为阐明意旨。
Tattha icchanti tāya ārammaṇānīti icchā. Taṇhāyanaṭṭhena taṇhā. Pīḷājananato duruddhāraṇato ca visapītaṃ sallaṃ viyāti sallaṃ. Santāpanaṭṭhena dhūpāyanā. Ākaḍḍhanaṭṭhena sīghasotā saritā viyāti saritā, allaṭṭhena vā saritā, ‘‘saritāni sinehitāni ca, somanassāni bhavanti jantuno’’ti (dha. pa. 341) hi vuttaṃ. Allāni ceva siniddhāni cāti ayamettha attho. Visattikāti visatāti visattikā. Visaṭāti visattikā. Visamāti visattikā. Visālāti visattikā. Visakkatīti visattikā. Visaṃvādikāti visattikā . Visaṃharatīti visattikā. Visamūlāti visattikā. Visaphalāti visattikā. Visaparibhogāti visattikā. Visatā vā pana sā taṇhā rūpe sadde gandhe rase phoṭṭhabbe dhamme kule gaṇe visatā vitthatāti visattikā.
这里“渴”即是对诸缘起生起的渴求。以“渴爱”称之。苦恼心态的起因使离不开烦恼的有毒箭被射出。以“苦恼”为名。因急切欲望闻所造成的流水般速闻喜悦等作乐称为“喜”，如偈中所言“一切流水皆为润泽，故众生得安乐”，意指此处所谓“喜”，是水流湿润的意象。由五毒引发的厌恶称为“厌”，包括不甘、不满、不安。分别为恶苦、不安、苦味、空旷、大害、恶意、灭除、消散、缺失等等诸种状态。渴爱的广泛性质，即依附于形色、声响、香味、味道、触境、群众中的乐耽等，广泛扩散，故称之为“广渴”。
Sinehanavasena sineho. Nānāgatīsu kilamathuppādanena kilamatho. Paliveṭhanaṭṭhena latā viyāti latā. ‘‘Latā uppajja tiṭṭhatī’’ti (dha. pa. 340) hi vuttaṃ. Mamanti maññanavasena maññanā. Dūragatampi ākaḍḍhitvā bandhanaṭṭhena bandho. Āsīsanaṭṭhena āsā. Ārammaṇarasaṃ pātukāmatāvasena pipāsā. Abhinandanaṭṭhena abhinandanā. Itīti evaṃ ārammaṇe pavattivisesena anekehi nāmehi gayhamānāpi sabbā taṇhā ajjhosānalakkhaṇena ekalakkhaṇāti yathāvuttamatthaṃ nigameti.
“润泽”即为润泽之意。因多种原因生起的烦恼为苦恼。“缠绕”殊胜烦恼如缠绕的藤蔓，正如偈曰“藤蔓生起便立住”。以“思”称之，带有执著。向外扩张而成束缚的为“缚”，又以“欲”为名。对感官对象产生的渴望称为渴求。喜乐称喜。如此依赖诸名指出界定，在诸依缘发生中，诸种名称虽多，但归结为一切渴爱都是以焚烧标志为唯一特征，如前已论述。
Puna taṇhāya anekehi nāmehi gahitabhāvameva ‘‘yathā cā’’tiādinā upacayena dasseti. Tattha vevacaneti vevacanahāravibhaṅge. ‘‘Āsā ca pihā’’ti gāthāya (netti. 37; peṭako. 11) atthaṃ tattheva vaṇṇayissāma. Avigatarāgassātiādīsu rañjanaṭṭhena rāgo, chandanaṭṭhena chando, piyāyanaṭṭhena pemaṃ, paridahanaṭṭhena paridāhoti taṇhāva vuttā. Tenevāha – ‘‘taṇhāyetaṃ vevacana’’nti. Evaṃ yujjatīti evaṃ icchātaṇhānaṃ atthato anaññattā ‘‘tayo pañhā’’ti yaṃ vuttaṃ, taṃ yujjati yuttiyā saṅgacchatīti attho.
又对渴爱以多样名称归纳其本质，以“如是”等词表达，显示其分类。这里说“vevacana”是对分别名称的隆重划分。以偈“欲望乃废止”说明其义。对未生爱、对香味爱、对可爱事物的爱、对烧灼之爱，都称为渴爱。故说“此即渴爱之名称”。因此，三种疑问说是符合此理，意为三者同归一途、一理联结。
§21
21. Evaṃ ‘‘kenassubbhāhato loko’’ti (saṃ. ni. 1.66) gāthāya ‘‘tayo pañhā’’ti pañhattayabhāve yuttiṃ dassetvā idāni aññehi pakārehi yuttigavesanaṃ dassento ‘‘sabbo dukkhūpacāro’’tiādimāha. Tattha dukkhūpacāroti dukkhappavatti. Kāmataṇhāsaṅkhāramūlakoti kāmataṇhāpaccayasaṅkhārahetukoti yujjatīti adhippāyo. Nibbidūpacāroti nibbidāpavatti kāmānaṃ vipariṇāmaññathābhāvā uppajjamānā anabhirati ñāṇanibbidā ca. Kāmataṇhāparikkhāramūlakoti kāmataṇhāya parikkhārabhūtavatthukāmahetuko. Tattha anabhiratisaṅkhātā nibbidā kāmataṇhāparikkhāramūlikā, na ñāṇanibbidāti sabbo nibbidūpacāro kāmataṇhāparikkhāramūlakoti na pana yujjatīti vuttaṃ. Imāya yuttiyāti nayaṃ dasseti. Idaṃ vuttaṃ hoti – yathā pañhattayabhāve yutti vuttā, yathā ca dukkhūpacāranibbidūpacāresu, evaṃ imāya yuttiyā iminā yogena nayena aññamaññehi kāraṇehi taṃtaṃpāḷippadese anurūpehi aññathā aññehi hetūhi yutti gavesitabbāti.
第二十一箴言说“因何世界多烦恼”，在“疑问三者”的条件下指出其关联，随后以“众苦之因”揭示本质。所谓“众苦之因”是指以渴爱为缘生的烦恼行动。所谓“苦厌行动”是指烦恼因逆转而生起的对欲乐的厌弃与智慧上的厌倦。所谓“以渴爱为根的欲乐缠累”，即以渴爱本身为欲乐烦恼生起的根本。其间，未厌烦的烦恼虽未转为厌倦，但皆属于欲乐的苦厌行动。此即小乘所说的“因理”。此理即是指出，既如三者之疑问理事已决，且又依诸苦厌的起止，依靠因缘关系之间的联系与联接，分别诸缘合和了达因果相承，故当以此类缘起关系研究探求诸因，因而达成各异因果条件的正确理解。
Idāni taṃ nayadassanaṃ saṃkhittanti vitthārato vibhajitvā dassetuṃ ‘‘yathā hi bhagavā’’tiādi āraddhaṃ. Tatthāyaṃ saṅkhepattho – rāgadosamohacaritānaṃ yathākkamaṃ asubhamettāpaccayākārakathā rāgādivinayanato sappāyāti ayaṃ sāsanayutti. Evamavaṭṭhite yadi rāgacaritassa mettācetovimuttiṃ deseyya, sā desanā na yujjati asappāyabhāvato. Tathā sukhāpaṭipadādayoti. Nanu ca sukhāpaṭipadādayo paṭipattiyā sambhavanti, na desanāyāti? Saccametaṃ, idha pana rāgacaritoti tibbakileso rāgacaritoti adhippeto. Tassa dukkhāya paṭipadāya bhāvanā samijjhati. Yassa ca dukkhāya paṭipadāya bhāvanā samijjhati, tassa garutarā asubhadesanā sappāyā, yassa garutarā asubhadesanā sappāyā, na tassa mandakilesassa viya lahukatarāti imamatthaṃ dassento āha – ‘‘sukhaṃ vā paṭipadaṃ…pe… deseyya na yujjati desanā’’ti. Iminā nayena sesapadesupi yathāsambhavaṃ attho vattabbo. Ettha ca ayuttaparihārena yuttisamadhigamoti yuttivicāraṇāya ayuttipi gavesitabbāti vuttaṃ – ‘‘yadi hi…pe… na yujjati desanā’’ti. Sesesupi eseva nayo. Evaṃ yaṃ kiñcītiādi yuttihārayojanāya nayadassanameva.
如今若要示现此理，便先粗略后细致地分开说明，要从“如世尊所说”等起首阐明。此处所谓“总括义”是指：关于贪、嗔、痴等行持之色，以尽量如实的方式说明其不净因缘，称之为清净消除贪嗔痴束缚的相应理法，此为此教法的要点。若如此详述，却对贪嗔行持宣讲慈心与解脱，则因不合清净相，讲道便不合适。譬如论幸福修行的道理。然则幸福修行的道理难道不是和修行行为发生关系而成吗？诚然如此，但此处贪行即称为剧烈烦恼，强调贪行而激发对苦的修习思惟。如实修习苦的道理时，此法比宣讲不净更为庄重，如此正面且庄重的不净教法，便不适宜宣讲有关幸福修行的道理。故此宣讲此理者说：“幸福修行的道理……不适合宣讲”。由此法门，余余其义亦当尽力依此理合理分辨。且关于不适合宣讲，意指理义未得相称，须以理事相合揭示探究，故称：“若……则不适合宣讲”。余余义项亦如是。如此，所谓“任何种种”等皆系以理相对、毁损而成之宣教法门。
Tattha evanti iminā nayena. Yaṃ kiñcīti aññampi yaṃ kiñci. Anulomappahānanti pahānassa anurūpaṃ, pahānasamatthanti attho. Sutte anavasesānaṃ padatthānaṃ anupadavicāraṇā vicayo hāro, vicayahārasaṃvaṇṇanāya niddhāritesu atthesu yuttigavesanaṃ sukaranti āha – ‘‘sabbaṃ taṃ vicayena hārena vicinitvā yuttihārena yojetabba’’nti. Yāvatikā ñāṇassa bhūmīti saṃvaṇṇentassa ācariyassa yaṃ ñāṇaṃ yaṃ paṭibhānaṃ, tassa yattako visayo, tattako yuttihāravicāroti attho. Taṃ kissa hetu? Anantanayo samantabhaddako vimaddakkhamo vicittadesano ca saddhammoti.
关于此理施教亦如此。所谓“任何种种”即指一切事物。所谓“顺理放弃”是指顺应放弃的性质，力求等于放弃。所谓“能放弃”，即此义也。经中，对于无遗漏词义的未详考察，辩别与引申为难，故有言：“凡一切应于分别与去除中辨明，且以相称去除联结之。”所谓“分辨”是辨识，所谓“去除”是除去，故又以适当的去除加以连接。至于“知见之地”的范围，应由教授教法者基于所悟与所证，及其相应区域，进行适当去除之阐述。何故如是？乃因此理导人不迷失，令一切吉祥善道圆满无缺，能破除妄惑，破惑者为正法也。
Evaṃ nayadassanavaseneva yuttihārayojanā dassitāti taṃ brahmavihāraphalasamāpattinavānupubbasamāpattivasibhāvehi vibhajitvā dassetuṃ ‘‘mettāvihārissa sato’’tiādi āraddhaṃ. Tattha mettāvihārissāti mettāvihāralābhino. Satoti samānassa, tathābhūtassāti attho. Byāpādoti padoso. Cittaṃ pariyādāya ṭhassatīti cittaṃ abhibhavissati. Yasmā pana kusalākusalānaṃ dhammānaṃ apubbaṃ acarimaṃ pavatti nāma natthi, tasmā samāpattito vuṭṭhānassa aparabhāgeti dassanatthaṃ ‘‘ṭhassatī’’ti vuttaṃ. Na yujjati desanāti byāpādapaṭipakkhattā mettāya tādisī kathā na yuttāti attho. Byāpādo pahānaṃ abbhatthaṃ gacchatīti yujjati desanāti yathāvuttakāraṇato eva ayaṃ kathā yuttāti. Sesavāresupi imināva nayena attho veditabbo. Anuttānaṃ eva vaṇṇayissāma.
如此以理施教之法门，称为“适当连缀去除”。现为方便示现比库修习禅定及其果报的次第，分述如下，以“于慈心行中具念”为起首。此处“于慈心行中”是指获得慈心的修习过程所在。“具念”即意为平等无误。所谓“嗔恨”，是指为恼恨心，一心缠绕之状。由此贪嗔心如是扰乱，则心威势亦将不定。虽说善恶法中无先后首尾之分，然因有成就与现起分段，故以“安住”表示成就之余段。“心立处”即曰“安住”，意为心处于安住状态。断恶行因之解散，故说此“安住”。因嗔恨心是需断除之病故，故「不适合宣讲」是因其与慈心对立，此类说法不相称。嗔恨为应当斩断之故，故与“适合宣讲”之意不合。如此，余等意义亦当依此法门辨明。此项理义当依此理体现于依次序者。终究将会详述此法。
Animittavihārissāti aniccānupassanāmukhena paṭiladdhaphalasamāpattivihārassa. Nimittānusārīti saṅkhāranimittānusārī. Tena tenevāti niccādīsu yaṃ yaṃ pahīnaṃ, tena teneva nimittena. Asmīti vigatanti pañcasu upādānakkhandhesu diṭṭhimānavasena yaṃ asmīti maññitaṃ, taṃ vigataṃ. Tamevatthaṃ vivarati ‘‘ayamahamasmīti na samanupassāmī’’ti. Vicikicchākathaṃkathāsallanti vinayakukkuccassāpi kathaṃ kathanti pavattisabbhāvato vicikicchāpadena visesitaṃ. Na yujjati desanāti vicikicchāya pahānekaṭṭhabhāvato na yuttāyaṃ kathā.
所谓“无相行”，是指修习无常观照证得果报的禅修状态。所谓“依迹相”，即指缘取行之迹相。以此如是，即诸恒常等已放弃者，皆应循此迹相而证。所谓“我我所有”是指于五蕴缠缚中，因于我见所误以“我”著念者则已断除之意。对此处详述：“此即我非我之相，不应执著。”关于疑惑烦恼之说，即使由律学所述烦恼，由于其本质起因而议论，亦用以区别疑惑烦恼。因其乃烦恼之一种而不同，故非表里不相称者。故此说法不宜宣讲。
Paṭhamaṃ jhānaṃ samāpannassāti paṭhamajjhānasamaṅgino. Kāmarāgabyāpādā visesāya saṃvattantīti na yujjatīti yasmā nīvaraṇesu appahīnesu paṭhamajjhānassa upacārampi na sampajjati, pageva jhānaṃ, tasmā kāmarāgabyāpādā visesāya dutiyajjhānāya saṃvattantīti na yuttāyaṃ kathā. Yathāladdhassa pana paṭhamajjhānassa kāmarāgabyāpādā pariyuṭṭhānappattā hānāya saṃvattantīti yujjati desanā yuttā kathāti, evaṃ sabbattha yojetabbaṃ. Avitakkasahagatā saññāmanasikārā nāma saha upacārena dutiyajjhānadhammā, ārammaṇakaraṇattho hettha sahagata-saddo. Hānāyāti paṭhamajjhānato parihānāya. Visesāyāti dutiyajjhānāya. Iminā nayena tattha tattha hānanti, visesoti ca vuttadhammā veditabbā. Vitakkavicārasahagatāti paṭhamajjhānadhammā, kāmāvacaradhammā eva vā. Upekkhāsukhasahagatāti upacārena saddhiṃ dutiyajjhānadhammā, tatramajjhattupekkhā hi idha upekkhāti adhippetā. Pītisukhasahagatāti saha upacārena tatiyajjhānadhammā. Upekkhāsatipārisuddhisahagatāti catutthajjhānadhammā.
所谓“初禅已成”，即指等同于初禅修习的境界。因欲爱嗔恨特别出现，不适宜说法者，是因为初禅尚有未断之障碍未完全断绝，其作为初禅辅助状态尚未达定故。故特言“欲爱嗔恨”等异于第二禅而不能依此讲说。但因初禅生起后，欲爱嗔恨之生起及其消减，能被肯定并以正当方式阐述。是以依言教理应广泛依用。所谓具念的无散乱想念及集中精神即为第二禅之境界。相应缘起为：第一禅有散乱想念及粗重感觉，第二禅有等一段静虑，第三、四禅类推。故此处分别说明前后禅定之差别。
Saññūpacārāti paṭusaññākiccaṃ karontā eva ye keci cittuppādā, ‘‘ākiñcaññāyatanadhammā’’tipi vadanti. Saññāvedayitanirodhasahagatāti ‘‘saññāvedayitanirodhaṃ upasampajja viharissāmī’’ti tassa parikammavasena pavattadhammā. Te pana yasmā nevasaññānāsaññāyatanasamāpattiyaṃ ṭhiteneva sakkā saññāvedayitanirodhaṃ upasampajja viharituṃ, na tato parihīnena, tasmā nevasaññānāsaññāyatanasamāpattiyā hānāya saṃvattantīti na yuttā kathā. Visesāya saṃvattantīti pana yuttā kathāti āha – ‘‘hānāya…pe… desanā’’ti. Kallatāparicitanti samatthabhāvena paricitaṃ, yathāvuttasamāpattīsu vasibhāvena paricitanti attho. Tenevāha – ‘‘abhinīhāraṃ khamatī’’ti. Sesaṃ sabbaṃ uttānameva.
所谓“想之随缘”，是指所起想法皆为娴熟灵巧，能做心生之助缘。所谓“想及色受非有无”的逾断寂灭，并非真实断灭，而仅是随修习泰然无所染着的状态。由于此种境界非谓为分别断灭状态，只能在有想无想定中实现，故非断灭之说不适当。具体说“断灭”正是因熟悉寂静之修习，入入胜妙，也就是说能以“流利通达”心力得以胜任。故言“熟练能克服”此说法。余义皆为显扬法义。
Api cettha appaṭikkūlasaññāmukhena kāmacchando vañcetīti yujjati. Paṭikkūlasaññāpatirūpatāya byāpādo vañcetīti yujjati. Samādhimukhena thinamiddhaṃ vañcetīti yujjati. Vīriyārambhamukhena uddhaccaṃ vañcetīti yujjati. Sikkhākāmatāmukhena kukkuccaṃ vañcetīti yujjati. Ubhayapakkhasantīraṇamukhena vicikicchā vañcetīti yujjati. Iṭṭhāniṭṭhasamupekkhanamukhena sammoho vañcetīti yujjati. Attaññutāmukhena attani aparibhavane māno vañcetīti yujjati. Vīmaṃsāmukhena hetupatirūpakapariggahena micchādiṭṭhi vañcetīti yujjati. Virattatāpatirūpakena sattesu adayāpannatā vañcetīti yujjati. Anuññātapaṭisevanapatirūpatāya kāmasukhallikānuyogo vañcetīti yujjati. Ājīvapārisuddhipatirūpatāya asaṃvibhāgasīlatā vañcetīti yujjati. Saṃvibhāgasīlatāpatirūpatāya micchājīvo vañcetīti yujjati. Asaṃsaggavihāritāpatirūpatāya asaṅgahasīlatā vañcetīti yujjati. Saṅgahasīlatāpatirūpatāya ananulomikasaṃsaggo vañcetīti yujjati. Saccavāditāpatirūpatāya pisuṇavācā vañcetīti yujjati. Apisuṇavāditāpatirūpatāya anatthakāmatā vañcetīti yujjati. Piyavāditāpatirūpatāya cāṭukamyatā vañcetīti yujjati. Mitabhāṇitāpatirūpatāya asammodanasīlatā vañcetīti yujjati. Sammodanasīlatāpatirūpatāya māyā sāṭheyyañca vañcetīti yujjati. Niggayhavāditāpatirūpatāya pharusavācatā vañcetīti yujjati. Pāpagarahitāpatirūpatāya paravajjānupassitā vañcetīti yujjati. Kulānuddhayatāpatirūpatāya kulamacchariyaṃ vañcetīti yujjati. Āvāsaciraṭṭhitikāmatāmukhena āvāsamacchariyaṃ vañcetīti yujjati. Dhammaparibandhapariharaṇamukhena dhammamacchariyaṃ vañcetīti yujjati. Dhammadesanābhiratimukhena bhassārāmatā vañcetīti yujjati. Apharusavācatāgaṇānuggahakaraṇamukhena saṅgaṇikārāmatā vañcetīti yujjati. Puññakāmatāpatirūpatāya kammārāmatā vañcetīti yujjati. Saṃvegapatirūpena cittasantāpo vañcetīti yujjati. Saddhālutāpatirūpatāya aparikkhatā vañcetīti yujjati. Vīmaṃsanāpatirūpena assaddhiyaṃ vañcetīti yujjati. Attādhipateyyapatirūpena garūnaṃ anusāsaniyā appadakkhiṇaggāhitā vañcetīti yujjati. Dhammādhipateyyapatirūpena sabrahmacārīsu agāravaṃ vañcetīti yujjati. Lokādhipateyyapatirūpena attani dhamme ca paribhavo vañcetīti yujjati. Mettāyanāmukhena rāgo vañcetīti yujjati. Karuṇāyanāpatirūpena soko vañcetīti yujjati. Muditāvihārapatirūpena pahāso vañcetīti yujjati. Upekkhāvihārapatirūpena kusalesu dhammesu nikkhittachandatā vañcetīti yujjati. Evaṃ āgamapatirūpakaadhigamapatirūpakādīnampi tathā tathā vañcanasabhāvo yuttito veditabbo. Evaṃ āgamānusārena yuttigavesanā kātabbāti.
又如由不善之见所对，爱欲生起则迷惑，称为爱欲迷惑；由厌恶之见所对，则称为厌恶迷惑；由禅定所向，则称为昏沉迷惑；由精进所向，则称为掉举迷惑；由学习欲所向，则称为忧闷迷惑；由两面敌对所向，则称为疑惑迷惑；由喜乐与不喜乐的平等心所向，则称为迷乱迷惑；由自我执著所向，则称为自尊迷惑；由审察所向，则称为邪见迷惑；由离欲之心所向，则称为对众生的无恻隐称为亲近迷惑；由未能彻底做出分离生活所向，则称为邪生迷惑；由分离生活所向，则称为不正交往迷惑；由不和谐之交往所向，则称为逆行交往迷惑；由实语所向，则称为两舌迷惑；由不实语所向，则称为无益迷惑；由慈爱之语所向，则称为施舍贪欲迷惑；由中庸之语所向，则称为不欢喜迷惑；由欢喜之语所向，则称为谎言与谄媚迷惑；由诉讼之语所向，则称为粗恶语迷惑；由禁戒之罪所向，则称为过失觉察迷惑；由毁灭家族所向，则称为家庭惊异迷惑；由渴望长住于某处所向，则称为住处惊异迷惑；由执著法之拘束所向，则称为法惊异迷惑；由好法之讲说所向，则称为辩论迷惑；由追随粗恶语者所向，则称为群体争斗迷惑；由求取功德所向，则称为业贪迷惑；由激励所向，则称为心之苦恼迷惑；由信心过度所向，则称为不思考迷惑；由审察所向，则称为不信任迷惑；由自我为主所向，则称为尊长之误迷惑；由法为主所向，则称为对众僧不敬迷惑；由世尊为主所向，则称为自身法与世尊的不敬迷惑；由慈悲为名所向，则称为贪爱迷惑；由悲恻为名所向，则称为忧伤迷惑；由喜悦生活所向，则称为嘲笑迷惑；由平等生活所向，则称为对善法失去欢喜之心迷惑。如是诸迷惑由相应之境遇而起，应当如法观察识别。须知随法而行，当以正智探求觉知。
Yuttihāravibhaṅgavaṇṇanā niṭṭhitā. · 理据导引分别的注释完毕。
4. Padaṭṭhānahāravibhaṅgavaṇṇanā四、依处导引分别的注释
§22
22.Tattha katamo padaṭṭhāno hārotiādi padaṭṭhānahāravibhaṅgo. Tattha yasmā ‘‘idaṃ imassa padaṭṭhānaṃ, idaṃ imassa padaṭṭhāna’’nti tesaṃ tesaṃ dhammānaṃ padaṭṭhānabhūtadhammavibhāvanalakkhaṇo padaṭṭhāno hāro, tasmā pavattiyā mūlabhūtaṃ avijjaṃ ādiṃ katvā sabhāvadhammānaṃ padaṭṭhānaṃ āsannakāraṇaṃ niddhārento avijjāya sabhāvaṃ niddisati ‘‘sabbadhammayāthāvaasampaṭivedhalakkhaṇā avijjā’’ti. Tassattho – sabbesaṃ dhammānaṃ aviparītasabhāvo na sampaṭivijjhīyati etenāti sabbadhammayāthāvaasampaṭivedho. So lakkhaṇaṃ etissāti sā tathā vuttā. Etena dhammasabhāvappaṭicchādanalakkhaṇā avijjāti vuttaṃ hoti. Atha vā sammā paṭivedho sampaṭivedho. Tassa paṭipakkho asampaṭivedho. Kattha pana so sampaṭivedhassa paṭipakkhoti āha – ‘‘sabba…pe… lakkhaṇā’’ti. Yasmā pana asubhe subhantiādivipallāse sati tattha sammoho uparūpari jāyatiyeva na hāyati, tasmā ‘‘tassā vipallāsā padaṭṭhāna’’nti vuttaṃ.
二十二、何谓“住处”等？何谓“住处与住处的分别”？所谓“住处”者，因说“此即此住处，此即彼住处”，指各法各自之真实现相而名住处。住处之别者，谓此乃诸法存在之依止表现。由流转之根本——无明始作，断除无明，指出无明乃诸法真实本质皆不得知之故，称之为“诸法如实不见之无明”。其意为诸法之本性不可反转而得见知，故称“诸法如实不见”。此谓无明乃诸法真相之遮蔽也。释此言谓诸法本性被掩盖。与此相对者为正见及如实见知。其对立者谓无见知。又言：“由于不净与净等相互颠倒，迷乱便随之起，非灭失。”故称“其颠倒即住处”。
Piyarūpaṃ sātarūpanti piyāyitabbajātiyaṃ iṭṭhajātiyañca padaṭṭhānaṃ. ‘‘Yaṃ loke piyarūpaṃ sātarūpaṃ etthesā taṇhā uppajjamānā uppajjatī’’ti (dī. ni. 2.400; ma. ni. 1.133; vibha. 203) hi vuttaṃ. Adinnādānanti adinnādānacetanā. Sā hi ekavāraṃ uppannāpi anādīnavadassitāya lobhassa uppattikāraṇaṃ hotīti tassa padaṭṭhānaṃ vuttaṃ. Dosassa pāṇātipāto padaṭṭhānaṃ, mohassa micchāpaṭipadā padaṭṭhānanti etthāpi imināva nayena attho veditabbo. Vaṇṇasaṇṭhānabyañjanaggahaṇalakkhaṇāti nimittānubyañjanaggahaṇalakkhaṇā. Sukhasaññāya phassassa upagamanalakkhaṇatā phassapaccayatāva vuttā. ‘‘Phuṭṭho sañjānātī’’ti (saṃ. ni. 4.93) hi vuttaṃ . Assādoti taṇhā. Saṅkhatalakkhaṇāni uppādavayaññathattāni. Yebhuyyena niccaggahaṇaṃ viññāṇādhīnanti niccasaññāya viññāṇapadaṭṭhānatā vuttā. Tathā hi so bhikkhu taṃyeva viññāṇaṃ sandhāvati saṃsaratīti viññāṇavisayameva attano niccaggāhaṃ pavedesi. Pañcannaṃ khandhānaṃ yadi aniccatā dukkhatā ca sudiṭṭhā, attasaññā sukhasaññā anavakāsāti āha – ‘‘aniccasaññādukkhasaññāasamanupassanalakkhaṇā attasaññā’’ti. ‘‘Yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā’’ti (saṃ. ni. 3.15) hi vuttaṃ.
所爱外形即应爱的本类及所好之类为住处。所谓“世间所爱之外形，即因渴爱而生起。”此语出自《中部·泥洹经》、《中部论》及《毗婆沙论》。所谓“不偷盗即不偷盗之意志”，即使仅生一次，因未见盗取之过，贪欲起因即此地说住处者。瞋恚乃杀生故住处，痴则为邪行之故住处，此亦可由此理了知。所谓集诸相好及特点，表示境相缘相收集之义。谓由乐觉为感触之生起标准，称触感之缘起。如《相应部律》言“触觉所识所感”。渴欲即为爱欲。所谓集诸相是指出现和灭之异相，此最多依赖恒常之识，故称“恒常识之识障为住处”。正如比库观察其意识，显现自己之恒常执持，以为流转也。假如五蕴之无常苦见已明，自己之我见及乐为不常无、无乐，无碍称之为“无常苦我见之我见”。《相应部律》亦言“何为无常即是苦，何为苦即是无我”。
Yebhuyyena attābhiniveso arūpadhammesūti āha – ‘‘tassā nāmakāyo padaṭṭhāna’’nti. Sabbaṃ neyyanti cattāri saccāni catusaccavinimuttassa ñeyyassa abhāvato. Cittavikkhepapaṭisaṃharaṇaṃ uddhaccavikkhambhanaṃ. Asubhāti asubhānupassanā, paṭibhāganimittabhūtā asubhā eva vā, taṇhāpaṭipakkhattā samathassa asubhā padaṭṭhānanti vuttaṃ. Abhijjhāya tanukaraṇato adinnādānāveramaṇī alobhassa padaṭṭhānanti vuttā. Tathā byāpādassa tanukaraṇato pāṇātipātāveramaṇī adosassa padaṭṭhānanti vuttā. Vatthuavippaṭipatti visayasabhāvapaṭivedho, sammāpaṭipatti sīlasamādhisampadānaṃ nibbidāñāṇena anabhiratiñāṇameva vā tathā pavattaṃ. Sabbāpi vedanā dukkhadukkhatādibhāvato dukkhanti katvā vuttaṃ – ‘‘dukkhasaññāya vedanā padaṭṭhāna’’nti. Dhammasaññāti dhammamattanti saññā.
较多自我执著于无色法，谓为“其名色体为住处”。诸真理皆需破除取舍，故清净者当舍，却难舍时即不尔，应舍者不可取，故称“心之散乱收摄及烦扰”。所谓不净观察即不净之正见，实由缘故生起不净，无贪之对治正见乃为住处。因贪生起不偷盗之持戒，故偷盗戒为住处。同理，因瞋生起杀生戒，故以瞋恨为戒持之由。所缘之境违背而觉察善法，正见及止息行为乃由无厌倦销毁所发生。语谓诸受皆因苦乐殊异故为苦，故称“苦识以受为住处”。所谓法识即指法之总相，称为识。
Sattānaṃ kāye avītarāgatā pañcannaṃ ajjhattikāyatanānaṃ vasena hotīti āha – ‘‘pañcindriyāni rūpīni rūparāgassa padaṭṭhāna’’nti. Kāyo hi idha rūpanti adhippeto. Visesato jhānanissayabhūte manāyatane ca nikanti hotīti āha – ‘‘chaṭṭhāyatanaṃ bhavarāgassa padaṭṭhāna’’nti. Edisaṃ mā rūpaṃ nibbattatu, mā edisī vedanāti evaṃ pavattā rūpādiabhinandanā nibbattabhavānupassitā. Ñāṇadassanassāti kammassakataññāṇadassanassa. Yonisomanasikāravato hi pubbenivāsānussati kammassakataññāṇassa kāraṇaṃ hoti, na ayoniso ummujjantassa. Imassa ca atthassa vibhāvanatthaṃ mahānāradakassapajātakaṃ (jā. 2.22.1153 ādayo), brahmajāle (dī. ni. 1.38 ādayo) ekaccasassatavādo ca udāharitabbo. ‘‘Okappanalakkhaṇā’’tiādinā saddhāpasādānaṃ visesaṃ dasseti. So pana saddhāyayeva avatthāviseso daṭṭhabbo. Tattha okappanaṃ saddahanavasena ārammaṇassa ogāhaṇaṃ nicchayo. Anāvilatā assaddhiyāpagamena cittassa akālussiyatā. Abhipatthiyanā saddahanameva. Aveccapasādo paññāsahito āyatanagato abhippasādo. Apilāpanaṃ asammoso nimujjitvā viya ārammaṇassa ogāhaṇaṃ vā, ettha ca saddhādīnaṃ pasādasaddhāsammappadhānasatipaṭṭhānajhānaṅgāni yathākkamaṃ padaṭṭhānanti vadantena avatthāvisesavasena padaṭṭhānabhāvo vuttoti daṭṭhabbaṃ. Satisamādhīnaṃ vā kāyādayo satipaṭṭhānāti. Vitakkādayo ca jhānānīti padaṭṭhānabhāvena vuttā.
众生身无染爱，五内外根为众爱之住处。谓五根即色根，色根为主。特别指禅依止的心所与心之支系，故称“六触处为爱欲住处”。愿形色等不要生起，愿受等依因境不生起，如是爱乐伴随色等生灭应观察。所谓见知显现，乃业识之知识现示。因调根相续，依业识见前世之业，非无智者能得。为此大那洛陀咖萨巴经及梵网经等皆例千论。谓“截断标志”等表信心及欢喜之特别显现，应仅在信时观察。此截断为对心执着及不安之止息。覆心不净乃源头。此依愿心而成，称为信心。此外，信心即依所愿为法之依止。诸如不妄语、戒摄、专注、正见、念处、禅定等，皆称为住处。
Assādamanasikāro saṃyojanīyesu dhammesu assādānupassitā. Punabbhavavirohaṇāti punabbhavāya virohaṇā, punabbhavanibbattanārahatā vipākadhammatāti attho. Opapaccayikanibbattilakkhaṇanti upapattibhavabhāvena nibbattanasabhāvaṃ. Nāmakāyarūpakāyasaṅghātalakkhaṇanti arūparūpakāyānaṃ samūhiyabhāvaṃ. Indriyavavatthānanti cakkhādīnaṃ channaṃ indriyānaṃ vavatthitabhāvo. Opapaccayikanti upapattikkhandhanibbattakaṃ. Upadhīti attabhāvo. Attano piyassa maraṇaṃ cintentassa bālassa yebhuyyena soko uppajjatīti maraṇaṃ sokassa padaṭṭhānanti vuttaṃ. Ussukkaṃ cetaso santāpo. Odahananti avadahanaṃ. Attano nissayassa santapanameva bhavassāti vuttaṃ bhavaṃ dassetuṃ ‘‘imānī’’tiādi vuttaṃ. Tattha bhavassa aṅgāni bhavasaṅkhātāni ca aṅgāni bhavaṅgāni. Tesu kilesā bhavassa aṅgāni. Kammavipākavaṭṭaṃ bhavasaṅkhātāni aṅgāni. Samaggānīti sabbāni. Khandhāyatanādīnaṃ aparāparuppattisaṃsaraṇaṃ saṃsāro. Tassa purimapurimajātinipphannaṃ kilesādivaṭṭaṃ kāraṇanti āha – ‘‘bhavo saṃsārassa padaṭṭhāna’’nti. Sampāpakahetubhāvaṃ sandhāya ‘‘maggo nirodhassa padaṭṭhāna’’nti vuttaṃ.
对受乐观察，为结使缠之法。所谓再生之斥，是生死轮回之循环；再生止灭，意味阿拉汉证果与果报。依缘之圆满止灭，是以起灭法之本质为现。名身及色身之聚合，谓非色非色身之群聚。根之隐蔽，即眼等根所遮盖的根体。依缘者是生起与灭灭同时相续。业意者即自我心故。智者思及忆因过去业识，导致流转，因业缘故，故法相别。由诸蕴无常苦法显明，心我及乐我识不常不乐，故谓“无常苦识为我识”。谓“何者无常，何者苦，何者非我”，出自《相应部律》。
Kammaṭṭhānogāhakassa otaraṇaṭṭhānatāya bahussuto titthaṃ nāma, tassa sammāpayirupāsanā titthaññutā. Dhammūpasañhitaṃ pāmojjaṃ pītaṃ nāma, sappāyadhammassavanena taṃ uppādetvā kammaṭṭhānassa brūhanā pītaññutā, bhāvanāya thokampi layāpattiyā uddhaṃpattiyā ca jānanā pattaññutā. Attano pañcahi padhāniyaṅgehi samannāgatassa jānanā attaññutā, tesu purimānaṃ purimānaṃ pacchimassa pacchimassa padaṭṭhānabhāvo suviññeyyo eva. Katapuññasseva patirūpadesavāso sambhavati , na itarassāti ‘‘pubbekatapuññatā patirūpadesavāsassa padaṭṭhāna’’nti vuttaṃ. Yathābhūtañāṇadassanaṃ saha adhiṭṭhānena taruṇavipassanā. Nibbidāti balavavipassanā. Virāgoti maggo. Vimuttīti phalaṃ. Evanti yadidaṃ ‘‘tassā vipallāsā padaṭṭhāna’’ntiādinā avijjādīnaṃ padaṭṭhānaṃ dassitaṃ, iminā nayena athāpi yo koci upanissayo balavapaccayoti yo koci avasesapaccayo, sabbo so padaṭṭhānaṃ kāraṇanti veditabbaṃ. ‘‘Evaṃ yā kāci upanisā yogato ca paccayato cā’’tipi paṭhanti. Tattha upanisāti kāraṇaṃ, yogatoti yuttito, paccayatoti paccayabhāvamattatoti attho veditabbo. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyameva.
修习业处之人，若能超越表象者乃为多闻，彼谓此教法乃正信仰。赞叹法门者乃称为喜悦，此喜悦因善法之闻所起，称为增长；继续修习业处者，称其能断除及成就智慧。自知具足五根之人，谓其为自知；更能详知根本及末后之境界，令人易于了知。只有善业之住处才能生起对应之身，非他处；所谓“过去善业为对应之住处”，此义已彰显。必以如实慧见及坚定，方能成就年轻之观慧；厌离者为强盛之观慧；离欲即为道；解脱即为果。此乃“其否则转盛之住处”者，显示无明等诸烦恼之住处；依此理路，所有缘起因缘，无论何种依赖及眷属，皆应悉知为诸住处。若曰“此乃一切依缘及摄持之因”，当理解“因”为缘起或因，合缘为依，及仅谓因之存在。若言此义不明者，须深思细察，方可透彻理解。
Padaṭṭhānahāravibhaṅgavaṇṇanā niṭṭhitā. · 依处导引分别的注释完毕。
5. Lakkhaṇahāravibhaṅgavaṇṇanā · 五、相导引分别的注释
§23
23.Tatthakatamo lakkhaṇo hārotiādi lakkhaṇahāravibhaṅgo. Tattha kiṃ lakkhayatīti lakkhaṇahārassa visayaṃ pucchati. ‘‘Ye dhammā’’tiādinā lakkhaṇahāraṃ saṅkhepato dassetvā taṃ udāharaṇehi vibhajituṃ ‘‘cakkhu’’ntiādi āraddhaṃ. Tattha ‘‘vadhakaṭṭhena ekalakkhaṇānī’’ti iminā anavaṭṭhitabhāvādināpi ekalakkhaṇatā vuttā evāti daṭṭhabbaṃ.
二十三、此处所说之特征失落等，为特征失落之划分。在此，问何为划分？即略说失去种种特征之事。以“眼”等为例开始说明。谓“一根杖能灭多种特征”，此说明单一特征乃无障碍，是为单一特征性，值得观察。
Evaṃ āyatanavasena ekalakkhaṇataṃ dassetvā idāni khandhādivasena dassetuṃ ‘‘atīte, rādha, rūpe anapekkho hotī’’tiādi suttaṃ ābhataṃ. Yamakovādasutte (saṃ. ni. 3.85) vadhakaṭṭhena ekalakkhaṇā vuttāti tasmiṃ sutte ‘‘vadhakaṃ rūpaṃ vadhakaṃ rūpanti yathābhūtaṃ nappajānātī’’tiādinā āgatattā vuttaṃ. Itīti evaṃ, imissaṃ gāthāyaṃ kāyagatāya satiyā vuttāya sati vedanāgatā sati cittagatā sati dhammagatā ca sati vuttā bhavati satipaṭṭhānabhāvena ekalakkhaṇattāti adhippāyo. Diṭṭhantiādīnaṃ atthaṃ parato vaṇṇayissāma.
如此，仅用境界之观相说明为单一特征，现当以五蕴等说明。《过去，拉惹，谓色等无所依托》等经文即证。于《双重戒语经》中，亦云“一根杖灭多种，如眼色真实无法分解”，以此简言之。故于此偈中，因身体觉知而生之念，及感受、心行、法之念共称为正念观境，乃单一特征之主张。详解视见等之义，将后述。
Kāyekāyānupassī viharāhīti ettha kāyeti rūpakāye. Rūpakāyo hi idha aṅgapaccaṅgānaṃ kesādīnañca samūhaṭṭhena 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.
谓“观身而行”者，即身体之身。此处所言身体者，指诸节肢及毛发诸部分之集聚体，即身体本体。譬如聚集之骨，谓骨为身体，骨即生处。言“生处”即生处之义。生处者何？即指聚集之毛发等，即聚集体之身体。
Kāyānupassīti kāyaṃ anupassanasīlo, kāyaṃ vā anupassamāno. ‘‘Kāye’’ti ca vatvā puna ‘‘kāyānupassī’’ti dutiyaṃ kāyaggahaṇaṃ asammissato vavatthānaghanavinibbhogādidassanatthaṃ. Tena na kāye vedanānupassī cittadhammānupassī vā, atha kho kāyānupassī evāti kāyasaṅkhāte vatthusmiṃ kāyānupassanākārasseva dassanena asammissato vavatthānaṃ dassitaṃ hoti. Tathā na kāye aṅgapaccaṅgavinimuttaekadhammānupassī, nāpi kesalomādivinimuttaitthipurisānupassī.
观身者，谓不与身体离，是或观身之行为；或谓观身之言辞，此第二次取身之说法，是为解析意境及对象。故不谓于身体观察感受心法，唯谓观身者，即于身事上进行观察，非谓观察单一感受或心法。亦非指脱离身体三节肢者，或指观察毛发等身体之外之人。
Yopi cettha kesalomādiko bhūtupādāyasamūhasaṅkhāto kāyo, tatthapi na bhūtupādāyavinimuttaekadhammānupassī , atha kho rathasambhārānupassako viya aṅgapaccaṅgasamūhānupassī, nagarāvayavānupassako viya kesalomādisamūhānupassī, kadalikkhandhapattavaṭṭivinibbhujjako viya rittamuṭṭhiviniveṭhako viya ca bhūtupādāyasamūhānupassī evāti nānappakārato samūhavaseneva kāyasaṅkhātassa vatthuno dassanena ghanavinibbhogo dassito hoti. Na hettha yathāvuttasamūhavinimutto kāyo vā añño vā koci dhammo dissati, yathāvuttadhammasamūhamatte eva pana tathā tathā sattā micchābhinivesaṃ karonti. Tenāhu porāṇā –
虽言毛发等为生起之身体所成，然非脱离生起之单一法观身。若比作车轮汇聚者，如此视为节肢合集；若比作城墙组件，如此视为毛发等合集；若比作水流之消长，如此视无实质断灭，为生起者合集。是说以各种合集视为身体之物而作深重观察。非谓适当合集之外有他法现起，唯谓众生因不同合集而生误解与执着。故古语云——
‘‘Yaṃ passati na taṃ diṭṭhaṃ, yaṃ diṭṭhaṃ taṃ na passati;
『所见者非所见，所见者亦非所见』，
Apassaṃ bajjhate mūḷho, bajjhamāno na muccatī’’ti. (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha. 1.106; paṭi. ma. aṭṭha. 1.1.36; mahāni. aṭṭha. 3);
愚痴人受缚时不能解脱，如此说。
Ghanavinibbhogādidassanatthanti ādisaddena ayamattho veditabbo. Ayañhi etasmiṃ kāye kāyānupassīyeva, na aññadhammānupassī.
“无视”等喻表达体悟的旨意。此言指于本身身中只应觉察身法，不应觉察他法。
Idaṃ vuttaṃ hoti – yathā anudakabhūtāyapi marīciyā udakānupassino honti, na evaṃ aniccadukkhānattaasubhabhūte eva imasmiṃ kāye niccasukhaattasubhabhāvānupassī , atha kho kāyānupassī aniccadukkhaanattaasubhākārasamūhānupassīti attho. Atha vā yvāyaṃ mahāsatipaṭṭhāne (dī. ni. 2.374 ādayo) assāsapassāsādicuṇṇikajātaaṭṭhikapariyosāno kāyo vutto, yo ca ‘‘idhekacco pathavīkāyaṃ aniccato anupassati, āpokāyaṃ tejokāyaṃ vāyokāyaṃ kesakāyaṃ…pe… aṭṭhimiñjakāya’’nti paṭisambhidāyaṃ (paṭi. ma. 3.34 ādayo) kāyo vutto, tassa sabbassa imasmiṃyeva kāye anupassanato kāye kāyānupassīti evampettha attho daṭṭhabbo.
此云如隔水观盐粒，见其所在，却非恒常、苦、无我。于此身亦当观其无常、苦、无我之相，不应观其常乐我行。又如大念处经（长部尼柯耶三三七经）中说，身虽为呼吸、尘埃、骨骼等汇合之体，若有一人观于地、水、火、风、头发等之无常，即是身。由此而观身及诸性，谓之身观。
Atha vā kāye ahanti vā mamanti vā gahetabbassa kassaci ananupassanato, tassa pana kesalomādikassa nānādhammasamūhassa anupassanato kāye kesādidhammasamūhasaṅkhāte kāyānupassīti attho daṭṭhabbo. Api ca ‘‘imasmiṃ kāye aniccato anupassati no niccato’’tiādinā anukkamena paṭisambhidāyaṃ (paṭi. ma. 3.34 ādayo) āgatanayassa sabbasseva aniccalakkhaṇādikassa ākārasamūhasaṅkhātassa kāyassa anupassanato kāye kāyānupassīti attho.
或说若有人于身或我的执着不观，执著于发等诸法聚集身体，即是身观。又依“于此身观无常，而非常乐”等句，观所有无常相等诸相构成之身体，亦名身观。
Viharāhīti vattāhi. Ātāpīti tīsu bhavesu kilese ātāpetīti ātāpo, so assa atthīti ātāpī. Sampajānoti sampajaññasaṅkhātena ñāṇena samannāgato. Satimāti kāyapariggāhikāya satiyā samannāgato. Ayaṃ pana yasmā satiyā ārammaṇaṃ pariggahetvā paññāya anupassati, na hi sativirahitā anupassanā atthi, tenevāha – ‘‘satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī’’ti (saṃ. ni. 5.234). Anātāpino ca anto saṅkoco antarāyakaro hoti, kammaṭṭhānaṃ na sampajjati. Tasmā yesaṃ dhammānaṃ ānubhāvena taṃ sampajjati, taṃ dassanatthaṃ ‘‘ātāpī’’tiādi vuttaṃ.
关于“住”：“住”指于三界烦恼的激昂，意即热诚；“正知”指以分别知见而具足智识；“念”指具足护持身心的正念。谓以此正念作为缘起，以智慧观照，非无念之观察。故闻如《相应部》所言“念者，我足以遍一切”，意在说明真念。当无热诚则内心疲惫难安，不能成就修道安住。所以对一切法有感应而得这种知见、观照者，谓之“热诚”。
Tattha vineyyāti tadaṅgavinayena vā vikkhambhanavinayena vā vinayitvā. Loketi tasmiṃyeva kāye. Kāyo hi idha lujjanapalujjanaṭṭhena lokoti adhippeto. Abhijjhāggahaṇena cettha kāmacchando, domanassaggahaṇena byāpādo gahitoti nīvaraṇesu balavadhammadvayappahānadassanena nīvaraṇappahānaṃ vuttanti kāyānupassanāsatipaṭṭhānassa pahānaṅgaṃ dassitaṃ. ‘‘Ātāpī’’tiādinā pana sampayogaṅgaṃ dassitanti imamatthaṃ dassetuṃ ‘‘ātāpī’’tiādi vuttaṃ. Tattha abhijjhādomanassānaṃ samatho ujupaṭipakkhoti abhijjhādomanassavinayo vuccamāno samādhindriyaṃ dīpetīti āha – ‘‘vineyya loke abhijjhādomanassanti samādhindriya’’nti (saṃ. ni. aṭṭha. 3.5.367). Ekalakkhaṇattā catunnaṃ indriyānanti yathā vīriyapaññāsamādhindriyehi kāyānupassanāsatipaṭṭhānaṃ ijjhati, evaṃ vedanācittadhammānupassanāsatipaṭṭhānānipi tehi ijjhantīti catusatipaṭṭhānasādhane imesaṃ indriyānaṃ sabhāvabhedābhāvato samānalakkhaṇattā itarāni satipaṭṭhānānipi vuttāni eva hontīti attho.
“Tattha vineyyāti”者，谓以断除戒相或摧毁戒相加以断除。所谓“Loketi”，谓在此一身中。此处身因有染污不净之所住，故称为“身”。因嫉妒执取而成欲爱，因忧悲执取而生嗔恚，此为五盖中力断二法之显现，即戒定二法为断除五盖的根本相，故于身观法念住观中表示断除者。当云“’热诚’等词以表示相续部分”，目的为彰显此义而说“热诚”等辞。又说嫉妒嗔恚之调伏正如正行法相，谓嫉妒嗔恚之调伏即名为禅那根，故佛言“于世间断除嫉妒嗔恚者名为禅那根”（律集注三五三七页）。此四根为单一标志，譬如五力及禅那根包含身观等念住观，观诸受心法及其依所的念住亦同种良善根故，故于四念处修法中此等根的本质不异，故亦言于他念处中有之，此意也。
§24
24. Idāni satipaṭṭhānesu gahitesu sabbesaṃ bodhipakkhiyadhammānaṃ gahitabhāvaṃ dassetuṃ ‘‘catūsu satipaṭṭhānesū’’tiādi vuttaṃ. Tattha bodhaṅgamāti bodhaṃ ariyamaggañāṇaṃ gacchantīti bodhaṅgamā. Yathāvuttassa bodhassa pakkhe bhavāti bodhipakkhiyā. Neyyānikalakkhaṇenāti ettha nimittato pavattato ca vuṭṭhānaṃ niyyānaṃ, niyyāne niyuttāti neyyānikā, yathā dovārikoti. Niyyānasaṅkhātaṃ vā phalaṃ arahantīti neyyānikā. Niyyānaṃ payojanaṃ etesanti vā neyyānikā. ‘‘Niyyānikā’’tipi pāṭho, tattha niyyānaṃ etesaṃ atthīti niyyānikāti attho. ‘‘Niyyāniyā’’tipi pāṭho, tassa niyyantīti niyyāniyāti attho daṭṭhabbo. Niyyānikalakkhaṇenāti niyyānikasabhāvena.
二十四、现今论念处中诸诸法集一切觉支的表现，故言“于四念处”等句。所谓“觉行”，即进入圣道圣智的过程。道的旁面即觉支。所谓“可舍者”标示现起及假灭之意，所生即别离可舍法，别离即舍。别离之所因名为可舍者，如双门喻。名为舍有果者者即阿拉汉。所谓舍者及舍的缘者即“可舍者”，故“可舍者”一词性质为舍及其缘故。又有“可舍者”的读音，相当于舍之缘故意义，谓可舍定性。
Evaṃ akusalāpi dhammāti yathā kusalā dhammā ekalakkhaṇabhāvena niddhāritā, evaṃ akusalāpi dhammā ekalakkhaṇaṭṭhena niddhāretabbā. Kathaṃ? Pahānekaṭṭhatāvasenāti dassento ‘‘pahānaṃ abbhatthaṃ gacchantī’’ti āha. Idāni taṃ pahānaṃ dassetuṃ ‘‘catūsu satipaṭṭhānesū’’tiādi vuttaṃ. Tattha kāyānupassanādīsu catūsu satipaṭṭhānesu bhāviyamānesu asubhe subhantiādayo cattāro vipallāsā pahīyanti, kabaḷīkārāhārādayo cattāro āhārā cassa pariññaṃ gacchanti, tesaṃ parijānanassa paribandhino kāmarāgādayo byantīkatā hontīti attho, kasmā? Tehi pahātabbabhāvena ekalakkhaṇattāti. Evaṃ sabbattha attho yojetabbo. Tenevāha – ‘‘evaṃ akusalāpi dhammā ekalakkhaṇattā pahānaṃ abbhatthaṃ gacchantī’’ti.
如是，恶法亦当以单一标志规定，如同善法具有单一标志。如何？以断除为正因，谓“断除达到终极”。今为显示断除义，故言“于四念处”。于身观等四念处中，当修四恶见即形相之不净反转，恶食等四食趋向成熟，此等为枷锁所缚使贪欲怖畏消失之意。何故？因以断除为正因，故有单一标志。总之，应建立此义，故佛言“如是恶法亦因单一标志达到断除终极”。
Idāni aññenapi pariyāyena lakkhaṇahārassa udāharaṇāni dassetuṃ ‘‘yattha vā panā’’tiādi vuttaṃ. Tattha yatthāti yassaṃ desanāyaṃ. Vā-saddo vikappattho. Panāti padapūraṇo. Rūpindriyanti ruppanasabhāvaṃ aṭṭhavidhaṃ indriyaṃ. Tatthāti tassaṃ desanāyaṃ. Rūpadhātūti ruppanasabhāvā dasa dhātuyo. Rūpāyatananti ruppanasabhāvaṃ dasāyatanaṃ, rūpīni dasāyatanānīti attho. Ruppanalakkhaṇena ekalakkhaṇattā imāni desitānīti adhippāyo. Desitaṃ tattha sukhindriyaṃ somanassindriyaṃ sukhavedanābhāvena ekalakkhaṇattāti adhippāyo.
今当以他种转形式例示标志销灭，故言“若于……”。“若于”，谓教法。谓“或”为词语变异，“且”为语词填充。所谓色根者为有八色之性根。谓“此处”即此义说。所谓色界，即八色性之十色界也。所谓色入，即具八色性十处，十色也。色之标志以单一标志为引导，此所说为意思。所说者为欢喜根、喜乐根，以欢喜感受为其单一标志，乃意。
Dukkhasamudayo ca ariyasaccanti idaṃ akusalassa somanassassa vasena vuttaṃ, sāsavakusalassāpi vasena yujjati eva. Sabbo ca paṭiccasamuppādo desitoti sambandho. Avijjānusayitattā adukkhamasukhāya vedanāya. Vuttañhetaṃ – ‘‘adukkhamasukhāya vedanāya avijjānusayo anusetī’’ti (ma. ni. 1.465). Tathā ca vuttaṃ ‘‘adukkhamasukhāya hi vedanāya avijjā anusetī’’ti. Etena adukkhamasukhāvedanāggahaṇena avijjā gahitāti dasseti. Sati ca avijjāggahaṇe sabbo paṭiccasamuppādo desitoti dassetuṃ ‘‘avijjāpaccayā saṅkhārā’’tiādi vuttaṃ. So cāti ettha ca-saddo byatirekattho, tena so paṭiccasamuppādo anulomapaṭilomavasena duvidhoti imaṃ vakkhamānavisesaṃ joteti. Tesu anulomato paṭiccasamuppādo yathādassito sarāgasadosasamohasaṃkilesapakkhena hātabboti vutto, paṭilomato pana paṭiccasamuppādo yo ‘‘avijjāyatveva asesavirāganirodhā’’tiādinā pāḷiyaṃ (ma. ni. 3.126; mahāva. 1) vutto, taṃ sandhāya ‘‘vītarāgavītadosavītamohaariyadhammehi hātabbo’’ti vuttaṃ.
苦集谛亦谓此乃由恶之欢喜根为主因教说，亦为有染善因所融合。因缘法皆为缘起所说。因无明带动，苦乐感受生。又说：“由苦乐感受带动无明”。由此苦乐感受之带动为无明所摄受。念亦由无明摄受，因缘法皆为缘起所说，故言“因无明为缘，行种生”。此“因”二字意有差别，因缘中此二义即顺缘与逆缘。顺缘缘起表见以贪嗔痴邪法死亡之流毒当断，逆缘缘起则谓“仅因无明灭除恒有”，梵句故意显说此差，用以应证“断除无贪无嗔无痴等圣法”，故对异端说法加以斥正。
Idāni ekalakkhaṇatāvibhāvanena lakkhaṇahārayojanāya nayaṃ dassetuṃ ‘‘evaṃ ye dhammā’’tiādi vuttaṃ. Tattha kiccatoti pathavīādīnaṃ phassādīnañca rūpārūpadhammānaṃ sandhāraṇasaṅghaṭṭanādikiccato, tesaṃ tesaṃ vā paccayadhammānaṃ taṃtaṃpaccayuppannadhammassa paccayabhāvasaṅkhātakiccato. Lakkhaṇatoti kakkhaḷaphusanādisabhāvato. Sāmaññatoti ruppananamanādito aniccatādito khandhāyatanādito ca. Cutūpapātatoti saṅkhatadhammānaṃ bhaṅgato uppādato ca, samānanirodhato samānuppādato cāti attho. Ettha ca sahacaraṇaṃ samānahetutā samānaphalatā samānabhūmitā samānavisayatā samānārammaṇatāti evamādayopi ca-saddena saṅgahitāti daṭṭhabbaṃ. Sesaṃ uttānatthameva.
现今以单一标志不共之分析，作标志灭尽引导，故言“如是法”等。谓“此为事”，即触及地等诸色无色法之结合组合事，及其各缘之缘果联系事。所谓标志者谓坚硬粗糙之性质。所谓普通为色不净等诸不净相、生灭苦等诸法。所谓堕落起者即有为法之破坏生灭，灭同起者相即为此义。此处有同住之共性，即同因同果、同基、同对象及同所系等情，依此语义而结为一摄。其余往后为了明趣故也由此而明之。
Lakkhaṇahāravibhaṅgavaṇṇanā niṭṭhitā. · 相导引分别的注释完毕。
6. Catubyūhahāravibhaṅgavaṇṇanā六、四重配置导引分别的注释
§25
25.Tattha katamo catubyūho hāroti catubyūhahāravibhaṅgo. Tattha byañjanena suttassa neruttañca adhippāyo ca nidānañca pubbāparasandhi ca gavesitabboti saṅkhepena tāva catubyūhaṃ dasseti. ‘‘Byañjanenā’’ti iminā hārānaṃ suttassa byañjanavicayabhāvato byañjanamukheneva ete catubyūhahārapadatthā niddhāretabbāti dasseti. Neruttanti niruttaṃ nibbacananti attho. Niruttameva neruttaṃ. Tenevāha – ‘‘yā niruttipadasaṃhitā’’ti. Tassattho – yā nirutti, idaṃ neruttaṃ. Kā pana sā nirutti? Padasaṃhitāti padesu saṃhitā yuttā, liṅgavacanakālasādhanapurisādivisesayogena yo yo attho yathā yathā vattabbo, tathā tathā pavattasabhāvaniruttīti attho. Tathā hi vuttaṃ ‘‘yaṃ dhammānaṃ nāmaso ñāṇa’’nti.
此处所说的“四重门”，谓何？所谓“四重门之破除”。文中以“声韵”显现经文之说辞、语言因缘及其前后连贯，略示此四重门。所谓“声韵者”，意指由本经文的音韵细分而成的声韵部分，此四重门破除的内容应由此声韵之面加以确定。所谓“语言”，即辞言、语义。所谓语言者，特指“含有语言的语句”。言“含语言之词句也”。其义即语言之本质。至于此语言为何物？所谓“词语结合之义”，谓诸词合连、时态、主客、人物等种种差别结合，于此种种生成变现层面展示其含义，故称为得法根于此开示者。正如所说“所谓法之名与识故”。
Tattha yanti hetuatthe nipāto, yāya kāraṇabhūtāyāti attho. Dhammānanti ñeyyadhammānaṃ. Nāmasoti pathavī phasso khandhā dhātu tisso phussoti evamādināmavisesena ñāṇaṃ pavattati, ayaṃ sabhāvanirutti nāma. Pathavīti hi evamādikaṃ saddaṃ gahetvā tato paraṃ saṅketadvārena tadatthapaṭipatti taṃtaṃaniyatanāmapaññattiggahaṇavaseneva hotīti. Atha vā padasaṃhitāti padena saṃhitā . Padato hi padatthāvabodho. So panassa atthe pavattinimittabhūtāya paññattiyā gahitāya eva hotīti sā pana paññatti niruttisaṅkhātapadena saṃhitā padatthaṃ bodhetīti padasaṃhitāti vuttā. ‘‘Yadā hi bhikkhū’’tiādinā ‘‘dhammānaṃ nāmaso ñāṇa’’nti padassa atthaṃ vivarati.
此处文辞“缘故”，谓其为因之义。所谓“法”，即所知之法。所谓“名者”，以地、触、蕴、界等三者为例，于此诸名显示识。此即名言释义也。由此取其音，继而依其缘以标志所指事理，从而形成一定之名义概念。又所谓“词语结合”，谓词之联结。以词语联结方可显示词义之本质。语句即语义之文义识别之具。此乃以某一既定之约定专用语（释义语）所结合词语以显识词意也。由此得名词组合之义。如“当时比库们”句中释说“法之名与识”，即阐明语义也。
Tattha atthassāti saddābhidheyyassa atthassa. Nāmaṃ jānātīti nāmapaññattivasena ayaṃ nāmāti nāmaṃ jānāti. Dhammassāti sabhāvadhammassa. Tathātathā naṃ abhiniropetīti yo yo attho dhammo ca yathā yathā ca voharitabbo, tathā tathā naṃ nāmaṃ vohāraṃ abhiniropeti desetīti attho. Ettāvatā ca ayaṃ bhikkhu atthakusalo yāva anekādhivacanakusaloti vuccatīti sambandhitabbaṃ.
此处“义”者，即言语所指示意义。所谓“名”者，谓知名义，乃名词所指义。谓以名称为界定，并知名义。所谓“法”者，谓实相本性之法。如此理出，不加诠释者谓之“特称”。凡诸义理皆应依其本法而行持，应以本义言说故称“法”字。至此，所有义理称谓应相应理解，若能熟谙多义，谓之“通达义理熟练”。
Tattha atthakusaloti pāḷiatthe kusalo. Dhammakusaloti pāḷiyaṃ kusalo. Byañjanakusaloti akkharesu ca vākyesu ca kusalo. Niruttikusaloti nibbacane kusalo. Pubbāparakusaloti desanāya pubbāparakusalo. Desanākusaloti dhammassa desanāya kusalo. Atītādhivacanakusaloti atītapaññattikusalo. Esa nayo sesesupi. Evaṃ sabbāni kātabbāni, janapadaniruttānīti yattakāni sattavohārapadāni, tāni sabbāni yathāsambhavaṃ sutte nibbacanavasena kātabbāni vattabbānīti attho. Sabbā ca janapadaniruttiyoti sabbā ca lokasamaññāyo yathārahaṃ kātabbā. ‘‘Samaññaṃ nātidhāveyyā’’ti hi vuttaṃ. Tathā hi sammutisaccamukheneva paramatthasaccādhigamo hotīti.
此言“义理熟练”即巴利文中“熟练”之义。谓熟较之法、声韵等，无论是声韵熟练还是辞句熟练，语言熟练、释义熟练、前后对照熟练，诸如此类皆言此熟悉之义。此理总例，必要悉皆作成。诸地方言句辞，凡所有言语条目，皆当依经藏之说辞，本义明晰地作成。诸地域通用语，皆当使之合理地明晰。故又曰“不可过速”。且由此明示，此即契合共识之约定，达到真实理得之最高境界。
§26
26.
Adhippāyakaṇḍe anuttānaṃ nāma natthi.
在意趣章中，没有任何隐晦难解之处。
§27
27. Nidānakaṇḍe iminā vatthunāti iminā puttagavādikittanasaṅkhātena kāraṇena. Kāraṇañhettha vatthu nidānanti ca vuttaṃ. Iminā nayena sabbattha nidānaniddhāraṇaṃ veditabbaṃ.
因缘章节中以“此者”谓有此缘起因明之说。所谓“此者”以“子、族、属”等种种称谓标准为因。因之所以称取此处缘起即因缘。由其因缘缘故，须知此处应以“此”为指示词，表彰因缘立义。亦以此说揭示因缘之本质。
Kāmandhāti kilesakāmena andhā. Jālasañchannāti taṇhājālapaliguṇṭhitā. Taṇhāchadanachāditāti taṇhāsaṅkhātena andhakārena pihitā. Bandhanābaddhāti kāmaguṇasaṅkhātena bandhanena baddhā. ‘‘Pamattabandhanā’’tipi pāṭho, pamādenāti attho. Pubbāparenāti pubbena vā aparena vā desanantarenāti adhippāyo. Yujjatīti yogaṃ upeti, sametīti attho. Imehi padehipariyuṭṭhānehīti imehi yathāvuttehi gāthāpadehi taṇhāpariyuṭṭhānadīpakehi. Sāyeva taṇhāti yā purimagāthāya vuttā, sāyeva taṇhā. ‘‘Yañcāhā’’tiādinā dvinnampi gāthānaṃ atthasaṃsandanena pubbāparaṃ vibhāveti. Payogenāti samudācārena. Tasmāti yattha sayaṃ uppannā, taṃ santānaṃ nissarituṃ adentī nānārammaṇehi palobhayamānā kilesehi cittaṃ pariyādāya tiṭṭhati. Tasmā kilesavasena ca pariyuṭṭhānavasena ca taṇhābandhanaṃ vuttā.
欲望者谓为染污以欲望而盲。被网遮蔽者谓由渴爱之网结缠所覆。由渴爱所遮蔽及掩盖者谓其心被由渴爱结集而成的黑暗所遮蔽。被缚者谓缘欲性结缔之缚而受制。『懈怠之缚』为三种经文本义，懈怠即疏忽之意。前后者谓前者或后者之说法。连接者谓情结结合、结合之意。以如上词汇相加组成，即是以上述诗行语句所阐述的渴爱围绕之义。正是先前诗句中所称之渴爱，即此渴爱。以「汝等呵」起首的诗句有两句，依义分辨为先与后。由过程之意引申而成。故是因为自性生起之渴爱，欲离断此欲之系而心逆缘种种外境障碍、由烦恼缠绕而停滞。因是故称为由染污所围绕并系缚之渴爱。
Papañcenti saṃsāre ciraṃ ṭhapentīti papañcā. Tiṭṭhanti etāhīti ṭhitī. Bandhanaṭṭhena sandānaṃ viyāti sandānaṃ. Nibbānanagarappavesassa paṭisedhanato palighaṃ viyāti palighaṃ. Anavasesataṇhāpahānena nittaṇho. Attahitaparahitānaṃ idhalokaparalokānañca munanato munīti evaṃ gāthāya padattho veditabbo. Papañcādiatthā pana pāḷiyaṃ vibhattā evāti. Tattha yassete papañcādayo abbhatthaṃ gatā, tassa taṇhāya lesopi na bhavati. Tena vuttaṃ – ‘‘yo etaṃ sabbaṃ samatikkanto, ayaṃ vuccati nittaṇho’’ti.
缠绕者谓于轮回中久远停驻之意，即纷扰。久住者即止驻。缚处谓缚之所在，连缀。灭入涅槃者谓反对障碍而断除烦恼之缠绕。长远断除渴爱者谓欲除烦恼之彻底。利己利他及此世彼世皆有为何谓圣者，即应以此诗句内涵明解。纷扰等义分解于巴利文中已详述。如是者，凡属该等纷扰既已断绝，则对渴爱亦无留存。由此得知：「越过此一切者，即称为长远断除者。」
§28
28.Pariyuṭṭhānanti ‘‘taṇhāya pariyuṭṭhāna’’nti vuttāni taṇhāvicaritāni. Saṅkhārāti ‘‘tadabhisaṅkhatā saṅkhārā’’ti vuttā taṇhādiṭṭhimānahetukā saṅkhārā. Te pana yasmā sattasu javanacetanāsu paṭhamacetanā sati paccayasamavāye imasmiṃyeva attabhāve phalaṃ deti. Pacchimacetanā anantare attabhāve. Ubhinnaṃ vemajjhacetanā yattha katthaci phalaṃ deti, tasmā vipaccanokāsavasena vibhajitvā dassetuṃ ‘‘diṭṭhadhammavedanīyā vā’’tiādi vuttaṃ. Yasmā pana taṃtaṃcetanāsampayuttā taṇhāpi cetanā viya diṭṭhadhammavedanīyādivasena tidhā hoti, tasmā vuttaṃ – ‘‘evaṃ taṇhā tividhaṃ phalaṃ detī’’ti. Pubbāparena yujjatīti yaṃ pubbaṃ purimaṃ saṅkhārānaṃ diṭṭhadhammavedanīyatādivacanaṃ vuttaṃ, taṃ iminā aparena kammassa diṭṭhadhammavedanīyatādivacanena yujjati gaṅgodakaṃ viya yamunodakena saṃsandati sametīti attho.
28.围绕谓渴爱之围绕行为。行者谓所谓「由其所缔结之行」。行乃谓『由彼所缔集之行』，为渴爱见之缘因。因行于今今世之心活动为先心所缘，故得果报。后心居于相续之间。二不同之中心于处处分别生果，故教示出于逆流藏之有漏以分别，称曰「应当见之现象」等语。因所缘心与该行结合，如识见现象者相似，故称曰：「此渴爱三种果报所显现。」此前者为及前之已成行之果报语义，后者为对此行为之后续果报说法。相合者谓汇聚，犹似恒河水附着于亚穆纳河水之意。
Saṅkhārā dassanabalenāti catūsu diṭṭhigatasampayuttesu vicikicchāsampayutte cāti pañcasu cittuppādesu saṅkhārā paṭhamamaggapaññābalena. Chattiṃsa taṇhāvicaritāni bhāvanābalenāti paṭhamamaggena pahīnāvasesavasena vuttaṃ, na sabbesaṃ vasena.
行者谓观见根基之力，即就四种与见相应及生疑惑等五种心生起中，行为初道慧的力量。三十八种围绕渴爱之行为谓以定道慧力生起之，谓初道已除余漏之力，不是尽除之意。
Anubandhoti taṇhādīnaṃ anuppabandhena pavatti. Yo cāpi papañcotiādinā ‘‘papañcetī’’tiādinā vuttaṃ rādhasuttañcasaṃsandati. Tenevāha – ‘‘idaṃ ekattha’’nti. Yadipi atthato ekaṃ, desanāya pana viseso vijjatīti dassetuṃ ‘‘api cā’’tiādi vuttaṃ. Evanti iminā vuttappakārena. Suttenāti saṃvaṇṇiyamānena suttena. Suttanti suttantaraṃ. Saṃsandayitvāti vimissitvā atthato abhinnaṃ katvā. Pubbāparena saddhiṃ yojayitvāti pubbena vā aparena vā suttena saddhiṃ atthato sambandhaṃ yojetvā. Vuttamevatthaṃ pākaṭaṃ karoti tena suttassa attho niddiṭṭho hoti vitthārito suttantaradassanena.
相续谓从渴爱诸标污之无间接续而转流。亦以纷扰等词说「纷扰」。亦与根本经相合，一语示现其义。谓义虽一，则于说法有区别，故以「亦复」等词表达，以资说明。照此而言，蕴含之说法为宣示之法，称为经典。经典谓经文之长期传承。连系谓去其错杂，从义层面将文义连贯相通。于前后经文中连为一体，即以语意联系，将其义理明了揭示，展现经典义理贯通。
Na kevalaṃ suttantarasaṃsandanameva pubbāparasandhi, atha kho aññopi atthīti dassetuṃ ‘‘so cāya’’ntiādi vuttaṃ. Tattha atthasandhīti kiriyākārakādivasena atthassa sambandho. So pana yasmā saṅkāsanādīnaṃ channaṃ atthapadānaṃyeva hoti, sabbassāpi padatthassa tadavarodhato.
非仅因经文内部之相对关系，而亦有他理。以「是者也」等语开示。彼因义理结合谓即行为作用等，故以其为义理联系。此因其语义潜藏诸相遮蔽之意，致使相关词义障碍所聚，综合表显其释义之阻碍。
Sambandho ca nāma na koci attho. Tasmā ‘‘atthasandhi chappadānī’’tiādi vuttaṃ. Byañjanasandhīti padassa padantarena sambandho. Yasmā pana sabbampi nāmādipadaṃ chahi byañjanapadehi asaṅgahitaṃ nāma natthi, tasmā ‘‘byañjanasandhi chappadānī’’tiādi vuttaṃ.
「Sambandho」者，谓无特定义理之连结。故有「义连结合章」等语。所谓「连结」是指言辞之间的联系。因所有名称及词类皆由六种辅音词组成，彼此之间无联系，故作「含辅音连结的结合章」等语。
Desanāsandhīti yathāvuttadesanantarena desanāya saṃsandanaṃ. Na ca pathaviṃ nissāyāti pathaviṃ visayasaṅkhātaṃ nissayaṃ katvā, pathaviṃ ālambitvāti attho. Jhāyīti phalasamāpattijhānena jhāyī. So hi sabbasaṅkhāranissaṭaṃ nibbānaṃ ālambitvā samāpajjanavasena jhāyati, na pathaviṃ nissāya jhāyatīti vutto. Sesapadesupi eseva nayo. Ettha ca catūhi mahābhūtehi rūpappaṭibaddhavuttitāya sabbo kāmabhavo rūpabhavo ca gahitā. Arūpabhavo pana sarūpeneva gahitoti sabbaṃ lokaṃ pariyādiyitvā puna aññenapi pariyāyena taṃ dassetuṃ ‘‘na ca imaṃ loka’’ntiādimāha. Sabbo hi loko idhaloko paraloko cāti dveva koṭṭhāsā honti. Yasmā pana ‘‘idhaloko’’ti visesato diṭṭhadhammabhūto sattasantāno vuccati. ‘‘Paraloko’’ti bhavantarasaṅkhepagato sattasantāno tadubhayavinimutto anindriyabaddho rūpasantāno. Tasmā taṃ sandhāya ‘‘yamidaṃ ubhayamantarenā’’tiādi vuttaṃ.
「教说连结」者，即上述教说之间之连贯。非谓立于地，地意指与境相应的依凭，而是谓凭地依止。禅者以得果禅定为禅行者。彼以断除一切行诸根的涅槃为依止，入于定而修习禅定，非谓禅修以地为依。余言亦同。此处言及四大相缚，谓一切欲界色界无色界皆受缚束缚。惟无色界亦同无形而缚束。遍观诸界，世间已遍，复以别相示曰「非此间界」等。世间者，今世与彼世二大范畴也。因「今世」为有见性之有情众生，即生死流转中有所体验者。所谓「彼世」者，指俱含生死流转之众生，已解脱二者应身的非身色之处。因故以此界间生死无明与解脱界间生死所断而别之，故有「此即两者之间」等语。
Ye pana ‘‘ubhayamantarenā’’ti vacanaṃ gahetvā antarābhavaṃ icchanti, tesaṃ taṃ micchā. Antarābhavo hi abhidhamme paṭikkhittoti. Diṭṭhanti rūpāyatanaṃ . Sutanti saddāyatanaṃ. Mutanti patvā gahetabbato gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanañca. Viññātanti avasiṭṭhaṃ dhammārammaṇapariyāpannarūpaṃ. Pattanti pariyesitvā vā apariyesitvā vā pattaṃ. Pariyesitanti pattaṃ vā appattaṃ vā pariyesitaṃ. Vitakkitaṃ vicāritanti vitakkanavasena anumajjanavasena ca ālambitaṃ. Manasānucintitanti cittena anu anu cintitaṃ. Ayaṃ sadevake…pe… anissitena cittena na ñāyati jhāyantoti ayaṃ khīṇāsavo phalasamāpattijhānena jhāyanto pubbeva taṇhādiṭṭhinissayānaṃ suṭṭhu pahīnattā sadevake loke…pe… manussāya yattha katthacipi anissitena cittena jhāyati nāma. Tato eva loke kenacipi na ñāyati ‘‘ayaṃ idaṃ nāma nissāya jhāyatī’’ti. Vuttañhetaṃ –
关于「两者之间」，解说者讥诮欲求中有误。中有于阿毗达摩言为断灭。视听等处亦为所见所闻。嗅味触等则为当所执。识乃殊胜的事理显现者。彼得若得时，无论探求与否，其得既得，即称探得或未探得。探求者得与未得，探求者即探。思惟或议论者，即依思维或沉浸思。内心如是依存思虑。此即前述言：「诸弟子……」无先依存故大德不认作禅修。正果位入证时已断除渴爱见等过患，在世上诸人中从无依存心出禅。故世界无一人传知谈曰：此者名为依存心修禅也。如是说曰——
‘‘Namo te purisājañña, namo te purisuttama;
「礼敬汝，胜人之首，礼敬汝，最上男人；
Yassa te nābhijānāma, kiṃ tvaṃ nissāya jhāyasī’’ti. (netti. 104);
我未识汝，何以汝于此依止而修禅？」（净行释第104偈）
Idāni khīṇāsavacittassa katthacipi anissitabhāvaṃ godhikasuttena (saṃ. ni. 1.159) vakkalisuttena (saṃ. ni. 3.87) ca vibhāvetuṃ ‘‘yathā māro’’tiādi vuttaṃ. Viññāṇaṃ samanvesantoti parinibbānato uddhaṃ viññāṇaṃ pariyesanto. ‘‘Papañcātīto’’tiādinā adassanassa kāraṇamāha. Anissitacittā na ñāyanti jhāyamānāti na kevalaṃ anupādisesāya nibbānadhātuyā khīṇāsavassa cittagatiṃ mārādayo na jānanti, api ca kho saupādisesāyapi nibbānadhātuyā tassa taṃ na jānantīti attho. Ayaṃ desanāsandhīti godhikasuttavakkalisuttānaṃ viya suttantānaṃ aññamaññaatthasaṃsandanā desanāsandhi nāma.
现今已断诸漏之心，何处有无依止之性？可从鸠陀耆经与瓦迦利经推究解说，如「若魔」等语。谓识探求，即从涅槃起身而向上探求。谓「越于纷乱」等，意指见失之因缘。心无依止，无禅修意，非仅无余染涅槃法，但魔等亦不知无余染涅槃法之心境。且即便是有余染涅槃法，魔亦不识，是意也。此即教说连结，此与鸠陀耆经及瓦迦利经等经典，相互呼应、资以说明的教说结合也。
Niddesasandhīti niddesassa sandhi niddesasandhi, niddesena vā sandhi niddesasandhi. Purimena suttassa niddesena tasseva pacchimassa niddesassa, pacchimena vā purimassa sambandhananti attho. Taṃ dassetuṃ yasmā bhagavā yebhuyyena paṭhamaṃ vaṭṭaṃ dassetvā pacchā vivaṭṭaṃ dasseti, tasmā ‘‘nissitacittā’’tiādi vuttaṃ. Tattha nissitaṃ cittaṃ etesanti nissitacittā, puggalā, niddisitabbā puggalādhiṭṭhānāya desanāyāti adhippāyo. Dhammādhiṭṭhānāya pana nissitaṃ cittaṃ etthāti nissitacittā, nissitacittavanto taṇhādiṭṭhinissayavasena pavattā suttapadesā. Sesamettha sabbaṃ pākaṭameva.
“指导”即指导的结合，“指导”的结合，借由指导而结合。前经的指导与后经的指导相同，后经与前经相互联系为意。为显示此义，世尊先示明初环，继而示明回环，故称“依心”诸说。此处所说“依心”，者为“依心者”，指应依止的个体所示说的依止处。至于法的依止处所说的“依心”者，即指依止欲渴见的推动，基于经文所驱动。此处余义皆明白无疑。
Catubyūhahāravibhaṅgavaṇṇanā niṭṭhitā. · 四列项链分别之解释已毕。
7. Āvaṭṭahāravibhaṅgavaṇṇanā · 7. 旋转项链分别之解释
§29
29.Tatthakatamo āvaṭṭo hāroti āvaṭṭahāravibhaṅgo. Tattha ārambhathāti ārambhadhātusaṅkhātaṃ vīriyaṃ karotha. Nikkamathāti kosajjapakkhato nikkhantattā nikkamadhātusaṅkhātaṃ taduttarivīriyaṃ karotha. Yuñjatha buddhasāsaneti yasmā sīlasaṃvaro indriyesu guttadvāratā bhojane mattaññutā satisampajaññanti imesu dhammesu patiṭṭhitānaṃ jāgariyānuyogavasena ārambhanikkamadhātuyo sampajjanti, tasmā tathābhūtasamathavipassanāsaṅkhāte bhagavato sāsane yuttappayuttā hotha. Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaroti evaṃ paṭipajjantā ca tedhātuissarassa maccurājassa vasaṃ satte netīti tassa senāsaṅkhātaṃ abalaṃ dubbalaṃ yathā nāma balūpapanno kuñjaro naḷehi kataṃ agāraṃ khaṇeneva viddhaṃseti, evameva kilesagaṇaṃ dhunātha vidhamatha viddhaṃsethāti attho (saṃ. ni. aṭṭha. 1.1.185).
第29讲环节乃环节的剖析。在此，所谓“开始”者，谓起始力之增进也。“出发”者，自始鸟翼的外出所起的前驱力也。致力于佛法者之意谓为“修持”，因戒律约制于根者如关门，饮食节制、正念正知皆在此意下，是觉醒勤勉的助缘。由此善法业得相应，故在此世尊教法中，止观二行宜相应而起。欲灭度魔军如大象毁坏蜂巢，譬诸齐伏魔军，亦如破坏杂染烦恼军。如军力薄弱之象，虽有住处亦为破坏，象以象牙摧毁房舍，烦恼众亦当被摧毁灭除，含意即如是。（注释依尼柯耶译文）
Idāni yadatthaṃ ayaṃ gāthā nikkhittā, taṃ yojetvā dassetuṃ ‘‘ārambhatha nikkamathāti vīriyassa padaṭṭhāna’’ntiādi vuttaṃ. Tattha ārambhatha nikkamathāti idaṃ vacanaṃ vīriyassa padaṭṭhānaṃ vīriyapayogassa kāraṇaṃ vīriyārambhe niyojanato, ‘‘yogā ve jāyatī bhūrī’’ti (dha. pa. 282) vacanato yogo bhāvanā. Tattha vipassanābhāvanāya vakkhamānattā samādhibhāvanā idhādhippetāti vuttaṃ – ‘‘yuñjatha buddhasāsaneti samādhissa padaṭṭhāna’’nti. ‘‘Maccuno sena’’nti vuttāya kilesasenāya sammā dhunanaṃ ñāṇeneva hotīti āha – ‘‘dhunātha…pe… padaṭṭhāna’’nti. Puna yathāvuttavīriyasamādhipaññāsampayuttesu ādhipaccakiccatāya papañcappahānasamatthā vaṭṭamūlaṃ chinditvā vivaṭṭaṃ pāpenti cāti dassanatthaṃ ‘‘ārambhatha nikkamathāti vīriyindriyassa padaṭṭhāna’’ntiādi vuttaṃ. Imāni padaṭṭhānāni desanāti ‘‘yānimāni vīriyassa padaṭṭhāna’’ntiādinā vīriyādīnaṃ padaṭṭhānāni vuttāni, sā ārambhatha nikkamathāti ādidesanā, na vīriyārambhavatthuādīnīti attho. Tathā ceva saṃvaṇṇitaṃ.
现今对此诗段既释已，特以“开始出发谓精进所在”点示。从开始出发而言，此语指精进之立足，称“精进起用”乃因专注精进之部署。正如经典云“业力专注生增广”，此处所说“业力修习”为培养精进。观行的培养与禅定的增长均由此推展，故云“修习佛法当精进禅同”。摧魔军者指断除烦恼军，惟智慧破除才是正确摧灭。复次，依正行精进禅慧相应，摧恶赴善断根，次第展转，名为“开始出发谓精进身心立足”，此即解脱之关。此诸立足即为“精进起处”之说，非唯精进初起而已。以上内容亦有所表述。
Evaṃ yathānikkhittāya desanāya padaṭṭhānavasena atthaṃ niddhāretvā idāni taṃ sabhāgavisabhāgadhammavasena āvaṭṭetukāmo tassa bhūmiṃ dassetuṃ ‘‘ayuñjantānaṃ vā sattānaṃ yoge yuñjantānaṃ vā ārambho’’tiādimāha. Tassattho – yoge bhāvanāyaṃ taṃ ayuñjantānaṃ vā sattānaṃ aparipakkañāṇānaṃ vāsanābhāgena āyatiṃ vijānanatthaṃ ayaṃ desanārambho yuñjantānaṃ vā paripakkañāṇānanti.
由此清晰述说精进立足的意义，现今欲以部分与整体的区别，显现对此地之信解。故云“交合之始与有情之努力起偏”，其意在于培养教法之缘起，为未熟知法者种种恶习的坏缘与其生命延续，而用于教授法门之起始。简言之，此为对未成熟众生心识持续状态之明示，称“修持之起始”。
So pamādo duvidhoti yena pamādena bhāvanaṃ nānuyuñjanti, so pamādo attano kāraṇabhedena duvidho. Aññāṇenāti pañcannaṃ khandhānaṃ salakkhaṇasāmaññalakkhaṇapaṭicchādakena sammohena. Nivutoti chādito. Ñeyyaṭṭhānanti ñeyyañca taṃ ‘‘iti rūpaṃ, iti rūpassa samudayo’’tiādinā ñāṇassa pavattanaṭṭhānañcāti ñeyyaṭṭhānaṃ. Anekabhedattā pāpadhammānaṃ tabbasena anekabhedopi pamādo mūlabhūtāya avijjāya vasena eko evāti āha – ‘‘ekavidho avijjāyā’’ti. Lābhavinicchayapariggahamacchariyāni pariyesanāārakkhāparibhogesu antogadhāni. Chandarāgajjhosānā taṇhā evāti taṇhāmūlakepi dhamme ettheva pakkhipitvā ‘‘tividho taṇhāyā’’ti vuttaṃ.
懈怠有二种，谓由懈怠而不起修行，此懈怠因其根本不同而分二。所谓无明，即由五蕴之性与共同时相之迷惑所覆。被遮蔽即为被覆。应从中知所应知处，即知“此即色，此即色之生”等显现之起处，谓应知处。基于恶事种类繁多且本于根本无明住处不同，故有二种懈怠，称“无明懈怠一类”。著作中论及利害取舍、探求、守护、消受诸内层面，及爱欲贪嗔等，谓以渴爱为根本，故在渴爱法中指出“三种渴爱”之说。
Rūpīsu bhavesūti rūpadhammesu. Ajjhosānanti taṇhābhiniveso. Etena ‘‘taṇhāya rūpakāyo padaṭṭhāna’’nti padassa atthaṃ vivarati. Anādimati hi saṃsāre itthipurisā aññamaññarūpābhirāmā, ayañcattho cittapariyādānasuttena (a. ni. 1.1-10) dīpetabbo. Arūpīsu sammohoti phassādīnaṃ atisukhumasabhāvattā santatisamūhakiccārammaṇaghanavinibbhogassa dukkarattā ca arūpadhammesu sammoho, sattānaṃ patiṭṭhitoti vacanaseso. Evaṃ niddhārite rūpakāyanāmakāyasaṅkhāte upādānakkhandhapañcake ārammaṇakaraṇavasena pavattaṃ taṇhañca avijjañca avisesena vuttaṃ catupādānānaṃ vasena vibhajitvā tesaṃ khandhānaṃ upādānānañca dukkhasamudayabhāvena sahapariññeyyapahātabbabhāvaṃ dasseti ‘‘tattha rūpakāyo’’tiādinā.
生有者，谓指色法及其生起。渴爱，即对欲界诸法的固着执恋。依此，“渴爱有色体为立足”之说由此阐明。轮回无始，人类无论男女，互相酷爱欲乐，此义根据心念附着之经(阿含经1.1–10)应当明晓。非色法则谓迷惑，即由于触及等感受极其细微，诸法是连续不断的，并对群生产生作用而难于根除，故称非色法的迷惑。此说表明于依止之理中，由色身名相及集结的我执五蕴包括地为缘的执着，以及渴爱与无明所独具之性质，将五蕴执着辨析为苦之集起，应会彻悟并当断除，谓“其处有色体”等释也。
§30
30. Evaṃ pamādamukhena purimasaccadvayaṃ niddhāretvā pamādamukheneva aparampi saccadvayaṃ niddhāretuṃ ‘‘tattha yo’’tiādi vuttaṃ. Tattha tassāti tassa pamādassa. Sampaṭivedhenāti sammā parijānanena assādādīnaṃ jānanena. Rakkhaṇā paṭisaṃharaṇāti attano cittassa rakkhaṇasaṅkhātā pamādassa paṭisaṃharaṇā, tappaṭipakkhena saṅkocanā appamādānuyogena yā khepanā. Ayaṃ samathoti kiccena samādhiṃ dasseti. Ayaṃ vodānapakkhavisabhāgadhammavasena āvaṭṭanā. ‘‘Yadā jānāti kāmānaṃ…pe… ānisaṃsa’’nti iminā samathādhigamassa upāyaṃ dasseti.
30. 如此，以不谨慎之心断除过去的二种真谛，又当以不谨慎之心断除未来的真谛，此中有『彼处有谁……』等教言。此中『其』指的是此处所说的不谨慎。所谓『深入了知』，即以正确的了解、明了所感受等而体认之。所谓『护持与收摄』，即护守自身心意所具足的不谨慎，将其反面实行收摄、缩敛，依靠不懈努力而消除不谨慎。这就是止，表明以此功德现起禅定。这是水流之两岸相对比喻的回旋转动。『当知，一切欲业……缘起……果报』等，由此示现修习止法以获得禅定之方便。
Tattha kāmānanti vatthukāmānañca kilesakāmānañca. Assādañca assādatoti kāme paṭicca uppajjamānaṃ sukhasomanassasaṅkhātaṃ assādaṃ assādatāya assādamattato. Ādīnavanti ‘‘appassādā kāmā bahudukkhā’’tiādinā (ma. ni. 1.236) vuttaṃ ādīnavaṃ dosaṃ. Nissaraṇanti paṭhamajjhānaṃ. Vuttañhetaṃ – ‘‘kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhamma’’nti (itivu. 72). Okāranti lāmakabhāvaṃ. Saṃkilesanti saṃkilissanaṃ. Kāmahetu hi sattā saṃkilissanti. Vodānanti visujjhanaṃ. Nekkhamme ca ānisaṃsanti nīvaraṇappahānādiguṇavisesayogaṃ. Tatthāti tasmiṃ yathāvutte samathe sati. Yā vīmaṃsāti yā paññā. ‘‘Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānātī’’ti (saṃ. ni. 5.1071) hi vuttaṃ. Yathā taṇhāsahitāva avijjā saṅkhārānaṃ paccayo, evaṃ avijjāsahitāva taṇhā upādānānaṃ paccayo. Tāsu niruddhāsu upādānādīnaṃ abhāvo evāti taṇhāavijjāpahānena sakalavaṭṭadukkhanirodhaṃ dassento ‘‘imesu dvīsu dhammesu pahīnesū’’tiādimāha. Imāni cattāri saccāni visabhāgasabhāgadhammāvaṭṭanavasena niddhāritānīti adhippāyo.
其中，『欲』是指形体的欲望与烦恼烦欲。所谓『快乐』即依赖欲乐所生之身心称为的快乐，它产生时即为起乐，乐灭时即为灭乐。所谓『危险』，即『不安乐的欲为多苦』等所说之危险、过患。所谓『解脱』，是指初禅（初禅定）中之解脱。经典说此即『所谓欲解脱即出家』。『作梗』指生理疲劳之状。『搀杂』意为摧毁。众生因欲而扰乱。『净除』谓心田净化。于出家分别解脱中，谓舍弃烦恼遮蔽法等具足品质。『彼处』即在上所说的止法修习时之正念。所谓『审察』，即智慧。『聚合，诸比库，正知内真实知』等经文中有此说。正如渴爱所缠无明行之因，渴爱受无明支配如因，见渴爱无明断灭，则一切轮回之苦断灭，谓『若此二法已舍』。此四圣谛即如是以分别性质及非分性质回转示现完备。
Evaṃ vodānapakkhaṃ nikkhipitvā tassa visabhāgadhammavasena sabhāgadhammavasena ca āvaṭṭanaṃ dassetvā idāni saṃkilesapakkhaṃ nikkhipitvā tassa visabhāgadhammavasena sabhāgadhammavasena ca āvaṭṭanaṃ dassetuṃ ‘‘yathāpi mūle’’ti gāthamāha. Tassattho – yathā nāma patiṭṭhāhetubhāvena mūlanti laddhavohāre bhūmigate rukkhassa avayave pharasuchedādiantarāyābhāvena anupaddave tato eva daḷhe thire sati khandhe chinnepi assatthādirukkho ruhati, evameva taṇhānusayasaṅkhāte attabhāvarukkhassa mūle maggañāṇapharasunā anupacchinne tayidaṃ dukkhaṃ punappunaṃ aparāparabhāvena nibbattati na nirujjhatīti. Kāmataṇhādinivattanatthaṃ ‘‘bhavataṇhāyā’’ti vuttaṃ. Etassa dhammassa paccayoti etassa bhavataṇhāsaṅkhātassa dhammassa bhavesu ādīnavappaṭicchādanādivasena assādaggahaṇassa paccayo. Vuttañhetaṃ – ‘‘saṃyojanīyesu, bhikkhave, dhammesu assādānupassino taṇhā pavaḍḍhatī’’ti (saṃ. ni. 2.57). Tenevāha – ‘‘avijjāpaccayā hi bhavataṇhā’’ti. Idha samatho vipassanā ca maggasamādhi maggapaññā ca adhippetāti āha – ‘‘yena taṇhānusayaṃ samūhanatī’’tiādi. Imāni cattāri saccānīti visabhāgasabhāgadhammāvaṭṭanavasena niddhāritānīti. Sesaṃ vuttanayameva.
如此舍弃止之方面，现显以其非分别性质及分别性质之回转，今舍弃搀杂之方面，亦显其非分别性质和分别性质之回转，『如根』咏歌中说。其喻言根基之比喻。譬如树根之生长因而不断枝叶受损，但树根依然健固，切断树枝亦复生长，不曾止息。乃尝不断烦恼根基之树，烦恼之根由无明所缠，令此苦苦之流再三反复生起不停。所谓『欲等之复流』中所出现的即是此义。此中说为『存在执渴爱』。此法之因乃此存在执渴爱根源体中之贪嗔痴等污垢阻碍之因，故其生起乐受之力。经中说『在缠系中具足遗结，诸比库，渴爱增长』。由此又说是『无明为渴爱之因』。此处说止与观定及道定及智慧皆相对，该句说『以何令此根烦恼之渴爱消减』。此四谛是以分别与非分别回转的性质回转而被破译，余下皆是此义解说。
Idāni na kevalaṃ niddhāriteheva visabhāgasabhāgadhammehi āvaṭṭanaṃ, atha kho pāḷiāgatehipi tehi āvaṭṭanaṃ āvaṭṭahāroti dassanatthaṃ ‘‘sabbapāpassa akaraṇa’’nti gāthamāha . Tattha sabbapāpassāti sabbākusalassa. Akaraṇanti anuppādanaṃ. Kusalassāti catubhūmakakusalassa. Upasampadāti paṭilābho. Sacittapariyodāpananti attano cittavodānaṃ, taṃ pana arahattena hoti. Iti sīlasaṃvarena sabbapāpaṃ pahāya samathavipassanāhi kusalaṃ sampādetvā arahattaphalena cittaṃ pariyodapetabbanti etaṃ buddhāna sāsanaṃ ovādo anusiṭṭhīti ayaṃ saṅkhepattho, vitthārato pana attho pāḷito eva viññāyati.
现在不仅止之层面以非分别与分别性质回转被示现，其在巴利语藏中亦以同样方式为显，含义是『毕竟不作恶』歌词所示。此处『毕竟不作恶』意为放弃一切恶行，『善法』意为四禅地的善行。『受持』为取得。『净心』指心之净化，而此净化由阿拉汉而得。由此可知，藉由律持戒身除弃一切恶行，且以止观实现善行，以达阿拉汉的果位，从而令心纯净，这是佛陀教法的要义，详细内容已于巴利文得述，现此为概括。
Tattha ‘‘sabbapāpaṃ nāmā’’tiādīsu dosasamuṭṭhānanti doso samuṭṭhānameva etassāti dosasamuṭṭhānaṃ, na doso eva samuṭṭhānanti. Lobhasamuṭṭhānāyapi pisuṇavācāya sambhavato. Kāyaduccaritanti padaṃ apekkhitvā ‘‘dosasamuṭṭhāna’’nti napuṃsakaniddeso. Lobhasamuṭṭhānaṃ mohasamuṭṭhānanti etthāpi eseva nayo. Samphappalāpo uddhaccacittena pavattayatīti adhippāyena tassa mohasamuṭṭhānatā vuttā.
其中『一切恶』含躁怒等烦恼之生起，这就是烦恼之生起，而非烦恼本身即生起。于贪欲的产生，亦因两舌等生起。所谓身口的恶行，此处取其意为『烦恼之生起』，非指肉体之行为。杂秽品言语由躁动心所激发，因其本质即为烦恼的生起。
Evaṃ duccaritaakusalakammapathakammavibhāgena ‘‘sabbapāpa’’nti ettha vuttapāpaṃ vibhajitvā idānissa akusalamūlavasena agatigamanavibhāgampi dassetuṃ ‘‘akusalamūla’’ntiādi vuttaṃ. Tattha akusalamūlaṃ payogaṃ gacchantanti lobhādiakusalāni kāyavacīpayogaṃ gacchantāni, kāyavacīpayogaṃ samuṭṭhāpentānīti attho. Chandāti chandahetu. Yaṃ chandā agatiṃ gacchati, idaṃ lobhasamuṭṭhānanti chandā agatiṃ gacchatīti yadetaṃ agatigamanaṃ, idaṃ lobhasamuṭṭhānanti. Evaṃ sesesupi attho daṭṭhabbo. Ettāvatā ‘‘sabbapāpassa akaraṇa’’nti ettha pāpaṃ dassetvā idāni tassa akaraṇaṃ dassento ‘‘lobho…pe… paññāyā’’ti tīhi kusalamūlehi tiṇṇaṃ akusalamūlānaṃ pahānavasena sabbapāpassa akaraṇaṃ anuppādanamāha. Tathā lobho upekkhāyātiādinā brahmavihārehi. Tattha aratiṃ vūpasamentī muditā tassā mūlabhūtaṃ mohaṃ pajahatīti katvā vuttaṃ – ‘‘moho muditāya pahānaṃ abbhatthaṃ gacchatī’’ti.
如此不善恶行依其种类分为恶行与不善行，此中所谓『一切恶』即为全部恶行。再者，为了显示根本不善的迷惑作用，解说常说『不善根』。『不善根』是指进行身语的不善行为者，因烦恼诸根于身口行为所生起。『欲』是欲念的根本。贪欲若向恶道，则是贪生恶趣；因此此即为贪的生起。其余余义亦当如此理解。此处『毕竟不作恶』表明因舍弃三不善根，舍弃一切不善的种子而达成毕竟不作恶。依此又讲贪欲由持中生起，随观其平等心等如梵行住等，次第除弃根本妄想，谓『痴由欢喜除灭，余流消散』之义说。
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31. Idāni aññenapi pariyāyena pāpaṃ tassa akaraṇañca dassetvā sesapadānañca atthavibhāvanamukhena sabhāgavisabhāgadhammāvaṭṭanaṃ dassetuṃ ‘‘sabbapāpaṃ nāma aṭṭha micchattānī’’tiādi vuttaṃ. Akiriyā akaraṇaṃ anajjhācāroti tīhipi padehi micchattānaṃ anuppādanameva vadati. Tathā kiriyā karaṇaṃ ajjhācāroti tīhipi padehi uppādanameva vadati. Ajjhācāroti adhiṭṭhahitvā ācaraṇaṃ. Atītassāti cirakālappavattivasena purāṇassa. Maggassāti ariyamaggassa. Vuttañhetaṃ – ‘‘purāṇamaggaṃ purāṇaṃ añjasanti kho ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacana’’nti (saṃ. ni. 2.65 atthato samānaṃ). Atītena vā vipassinā bhagavatā yathādhigataṃ desitabhāvaṃ sandhāya ‘‘atītassa maggassā’’ti vuttaṃ. Vipassino hi ayaṃ bhagavato sammāsambuddhassa pātimokkhuddesagāthāti.
31. 现在又从另一种角度，说明恶行不为及其余各支的义理，并阐明诸部分与整体的关系，称说“所有恶行共八种为邪见”，相关经文皆如此记载。未为行为者（akiriyā）即不作不当之举，三词结合唯示邪见不生。相应的为行为（kiriyā）即行为之发生，三词结合只指行为的生起。正行（ajjhācāro）意为照持行持的行为。所谓过去者，指长时流转、久远之事。所谓道，指圣道。经文解释云：“古道者，谓圣者八支八正道之旧称”（梵书合释2.65，义相同）。或依毗婆舍那尊者的教判，称为“过去之道”。毗婆舍那尊者者，此即世尊正觉的巴提摩拘经偈语出处。
Yaṃ paṭivedhenāti yassa pariññābhisamayena. Yaṃ pariyodāpitaṃ, ayaṃ nirodhoti yadipi asaṅkhatā dhātu kenaci saṃkilesena na saṃkilissati, adhigacchantassa pana puggalassa vasena evaṃ vuttaṃ. Tassa hi yāva saṃkilesā na vigacchanti, tāva asaṅkhatā dhātu apariyodapitāti vuccati. Yathā nibbānādhigamena ye khandhā vūpasametabbā, tesaṃ sesabhāvena asesabhāvena ca ‘‘saupādisesā’’ti ca, ‘‘anupādisesā’’ti ca vuccati, evaṃsampadamidaṃ daṭṭhabbaṃ.
所谓了知（paṭivedhana），指以圆满智慧之成就。所谓熄灭（nirodha），即某一无黑染、不被污秽侵染的无为法，未受玷染者永不污染，得成者专有此义。只要此人所有污垢未尽，谓之为无为法未彻底熄灭。譬如涅槃实现后，五蕴须平息，其中残余未尽和无余俱尽者，分别称为“有余住”和“无余住”，此义须当详察。
Imāni pāḷiāgatadhammānaṃ sabhāgavisabhāgadhammāvaṭṭanavasena niddhāritāni cattāri saccāni punapi pāḷiāgatadhammānaṃ sabhāgavisabhāgadhammāvaṭṭanena āvaṭṭahāraṃ dassetuṃ ‘‘dhammo have rakkhatī’’ti gāthamāha. Tassā padattho pubbe vutto eva. Dhammoti puññadhammo idhādhippeto. Taṃ vibhajitvā dassento ‘‘dhammo nāma duvidho indriyasaṃvaro maggo cā’’ti āha. Indriyasaṃvarasīsena cettha sabbampi sīlaṃ gahitanti daṭṭhabbaṃ . Sabbā upapattiyo duggati dukkhadukkhatādiyogena dukkhā gatiyoti katvā. Yathāvutte duvidhe dhamme paṭhamo dhammo yathā suciṇṇo hoti, yato ca so rakkhati, yattha ca patiṭṭhāpeti, taṃ sabbaṃ dassetuṃ ‘‘tattha yā saṃvarasīle akhaṇḍakāritā’’tiādi vuttaṃ. Idāni tassa dhammassa apāyato rakkhaṇe ekantikabhāvaṃ vibhāvetuṃ gāmaṇisaṃyutte (saṃ. ni. 4.358) asibandhakaputtasuttaṃ ābhataṃ.
以上所谓巴利古法，通过诸部分与整体的关系展示，分别说明四圣谛，以便清晰显现“法当守护”诗意。其语义在先已有详论。所谓法，指功德法，此处专指。将其分类后解释：“法有二种：感官的自制与圣道。”对感官自制者来说，诸善法即体现为戒。由是看出，众生的来世归宿因恶趣苦恶，而下坠为苦趣之行。当依先说二法，第一法如净如洁，护持其身，建立根基，全面示现，谓为“感官自制法所护恒固不动”等语句。如今欲详明该法以防止不善，专意阐述，故引舍卫城屠户子经（梵书合释4.358）为例证。
Tattha evanti pakārena. Ca-saddo sampiṇḍane, imināpi pakārena ayamattho veditabboti adhippāyo. Asibandhakaputtoti asibandhakassa nāma putto. Gāme jeṭṭhakatāya gāmaṇī. Pacchābhūmakāti pacchābhūmivāsino. Kāmaṇḍalukāti sakamaṇḍaluno. Sevālamālikāti pātova udakato sevālañceva uppalādīni ca gahetvā udakasuddhibhāvajānanatthaṃ mālaṃ katvā piḷandhanakā. Udakorohakāti sāyaṃ pātaṃ udakaṃ orohaṇakā. Uyyāpentīti upariyāpenti. Saññāpentīti sammā yāpenti. Saggaṃ nāma okkāmentīti parivāretvā ṭhitāva ‘‘gaccha, bho, brahmalokaṃ, gaccha, bho, brahmaloka’’nti vadantā saggaṃ pavesenti.
其处以多种方式说明。四字词汇合一法，及其他方式，让人认识其意。所谓屠户子者，即屠户之子。村中长老乃村首。所谓后地者，指居于后方地方者。所谓迦曼陀罗，乃一地名。所谓花环，取池水中莲花等以示净洁，用以制作花环锤击之。所谓水上行者，日暮时分涉水而上。所谓向上伸展者，即上升伸展。所谓意向伸展者，谓正当伸展。所谓天者，指入口处拦截，停立说“去吧，去梵天界”言者。如此而入天界。
Anuparisakkeyyāti anuparigaccheyya. Ummujjāti uṭṭhaha. Uplavāti jalassa upariplava. Thalamuplavāti thalaṃ abhiruha. Tatra yāssāti tatra yaṃ assa, yaṃ bhaveyya. Sakkharakaṭhalanti sakkharā vā kaṭhalā vā. Sā adhogāmī assāti sā adho gaccheyya, heṭṭhāgāmī bhaveyya. Adho gaccheyyāti heṭṭhā gaccheyya. Maggassāti ariyamaggassa. Tikkhatāti tikhiṇatā. Sā ca kho na satthakassa viya nisitakaraṇatā, atha kho indriyānaṃ paṭubhāvoti dassetuṃ ‘‘adhimattatā’’ti āha. Nanu ca ariyamaggo attanā pahātabbakilese anavasesaṃ samucchindatīti atikhiṇo nāma natthīti? Saccametaṃ, tathāpi no ca kho ‘‘yathā diṭṭhippattassā’’ti vacanato saddhāvimuttadiṭṭhippattānaṃ kilesappahānaṃ pati atthi kāci visesamattāti sakkā vattuṃ. Ayaṃ pana viseso na idhādhippeto, sabbupapattisamatikkamanassa adhippetattā. Yasmā pana ariyamaggena odhiso kilesā pahīyanti, tañca nesaṃ tathāpahānaṃ maggadhammesu indriyānaṃ apāṭavapāṭavatarapāṭavatamabhāvena hotīti yo vajirūpamadhammesu matthakappattānaṃ aggamaggadhammānaṃ paṭutamabhāvo. Ayaṃ idha maggassa tikkhatāti adhippetā. Tenevāha – ‘‘ayaṃ dhammo suciṇṇo sabbāhi upapattīhi rakkhatī’’ti. ‘‘Tasmā rakkhitacittassā’’tiādinā suttantarena (udā. 32) sugatisaññitānampi upapattīnaṃ duggatibhāvaṃ sādheti.
所谓与众不同者，谓随行不离。所谓起身者，即起立。所谓浮动者，为水上漂浮。所谓登上者，上升高地者。所谓此处所示者，即所处之地。所谓甜蔗或菠萝，是蔗或菠萝。所谓向下行者，指往下行走，出生往下。所谓往下去者，即往低处去。所谓道者，指圣道。所谓迅捷者，谓迅速。此非师者之枉作法，乃显现根之强盛，谓“高度精进”。难道圣道能自除一切烦恼，俊敏者无此义否？事实如是，不过“如其次第”语，赞成信解之净行境界，称切断烦恼尚有殊异稍差，得以说是可行。此义非单指，乃遍及超越一切烦恼后的彻底成就。因为圣道除污垢，且彼分支至根的纯净，故为诸种圣道最为高显者。此即所谓道的迅捷。故有言：“此法乃心纯净者，护持一切出世法。”因守护之心故，诸佛教者亦取此守护往生别处之义。
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32. Idāni yathāvuttassa dhammassa visabhāgadhammānaṃ taṇhāvijjādīnaṃ sabhāgadhammānañca samathavipassanādīnaṃ niddhāraṇavasena āvaṭṭahāraṃ yojetvā dassetuṃ ‘‘tattha duggatīnaṃ hetu taṇhā ca avijjā cā’’tiādimāha. Taṃ pubbe vuttanayattā suviññeyyameva. Idaṃ vuccati brahmacariyanti idaṃ ariyaṃ samathavipassanāsaṅkhātaṃ maggabrahmacariyanti vuccati. Yaṃ rakkhatīti sabbāhi duggatīhi rakkhantassa ariyamaggassa ārammaṇabhūto nirodho rakkhanto viya vutto, nimittassa kattubhāvena upacaritattā. Imāni cattāri saccāni visabhāgasabhāgadhammāvaṭṭanavasena niddhāritānīti adhippāyo.
32. 依照前述法，包括诸恶根诸胜法如渴爱、无明等分别划分，及止观等般若方法的定义，示现“恶趣之所以生者，渴爱及无明等”为因。此前诸说可广为知晓。所谓梵行，即圣道的止观聚合，分别称为梵行。所谓守护，是指守护一切恶道，根本为圣道的断除守护，及凭因行相应而行。此四谛以分别整体和局部分明究竟，故称为意旨。
Āvaṭṭahāravibhaṅgavaṇṇanā niṭṭhitā. · 旋转项链分别之解释已毕。
8. Vibhattihāravibhaṅgavaṇṇanā · 8. 格位项链分别之解释
§33
33.Tatthakatamo vibhattihāroti vibhattihāravibhaṅgo. Tattha dhammavibhattibhūmivibhattipadaṭṭhānavibhattīti tividhā vibhatti. Tāsu yasmā dhammesu vibhāgato niddiṭṭhesu tattha labbhamāno bhūmivibhāgo padaṭṭhānavibhāgo ca niddisiyamāno suviññeyyo hoti, tasmā dhammavibhattiṃ tāva niddisanto soḷasavidhe paṭṭhāne yesaṃ suttānaṃ vasena visesato vibhajitabbā, tāni suttāni dassetuṃ ‘‘dve suttāni vāsanābhāgiyañca nibbedhabhāgiyañcā’’ti vuttaṃ. Tattha vāsanā puññabhāvanā, tassā bhāgo koṭṭhāso vāsanābhāgo, tassa hitanti vāsanābhāgiyaṃ, suttaṃ. Nibbijjhanaṃ lobhakkhandhādīnaṃ padālanaṃ nibbedho, tassa bhāgoti sesaṃ purimasadisameva. Yasmiṃ sutte tīṇi puññakiriyavatthūni desitāni, taṃ suttaṃ vāsanābhāgiyaṃ. Yasmiṃ pana sekkhāsekkhā desitā, taṃ nibbedhabhāgiyaṃ. Ayañca attho pāḷiyaṃyeva āgamissati.
三十三、所谓断别分别，即分别与断别。此中断别分为三种：法断别、地断别、位断别。其中断别者，因对法中相别的解说而生，地断别及位断别亦由此而显现，故于法断别中，当以所述经文原则，将其依六十六种特定分法详细划分。此经因以经文习气（vāsanā）与断绝习气（nibbedha）相别而著称，故称为二经。所谓习气，指善行之增长，其部分即为习气习。此习气习能生长、利益于修习经。所谓断绝，乃从贪欲及诸烦恼蕴等生起之斩断断灭，是其余分，犹如前面所述一般。若某经中，三种善行因缘具足，称其为习气经。反之若以教诲修习为主，则称为断绝经。此意文中巴利语亦同。
Puññabhāgiyāti puññabhāge bhavā. Tathā phalabhāgiyā veditabbā. Phalanti pana sāmaññaphalaṃ. Saṃvarasīlanti pātimokkhasaṃvaro, satisaṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti pañca saṃvarā saṃvarasīlaṃ. Pahānasīlanti tadaṅgappahānaṃ, vikkhambhanappahānaṃ, samucchedappahānaṃ, paṭippassaddhippahānaṃ, nissaraṇappahānanti pañcappahānāni. Tesu nissaraṇappahānavajjānaṃ pahānānaṃ vasena pahānasīlaṃ veditabbaṃ. Soti yo vāsanābhāgiyasuttasampaṭiggāhako, so. Tena brahmacariyenāti tena saṃvarasīlasaṅkhātena seṭṭhacariyena kāraṇabhūtena brahmacārī bhavati. Ettha ca aṭṭhasamāpattibrahmacariyassa na paṭikkhepo, keci pana ‘‘teneva brahmacariyenā’’ti paṭhanti, tesaṃ matena siyā tassa paṭikkhepo.
所谓善行，是善的部分，自当知报果部分。报果即一般果报。五戒中约束行为，谓巴提摩卡所定约束，念约束，智约束，忍约束，精进约束，合称五约束即约束戒。所谓弃戒，指断除贪染、散乱、生灭与平静的五种弃，合称五弃。其中以除生灭弃为核心，以此说弃戒。能摄持习气经者，即以此约束戒为名，摄善守戒修行者，称为行者。此处八定之行者不能退转，然有人仍称“乃是行者”，其意应为保留此退转可能性。
Pahānasīle ṭhitoti samucchedapaṭippassaddhippahānānaṃ vasena pahānasīle ṭhito. Tena brahmacariyenāti tena pahānasīlena visesabhūtena maggabrahmacariyena. Ye pana ‘‘teneva brahmacariyenā’’ti paṭhanti, tesaṃ ayaṃ pāṭho ‘‘vāsanābhāgiyaṃ nāma suttaṃ dānakathā, sīlakathā, saggakathā, puññavipākakathā’’ti. Ye pana ‘‘tena brahmacariyenā’’ti paṭhanti, tesaṃ ayaṃ pāṭho – ‘‘vāsanābhāgiyaṃ nāma suttaṃ dānakathā, sīlakathā, saggakathā kāmānaṃ ādīnavo nekkhamme ānisaṃso’’ti. Tattha katamo pāṭho yuttataroti? Pacchimo pāṭhoti niṭṭhaṃ gantabbaṃ. Yasmā ‘‘nibbedhabhāgiyaṃ nāma suttaṃ yā catusaccappakāsanā’’ti vakkhati, na hi mahāthero sāvasesaṃ katvā dhammaṃ desesīti.
立于弃戒者，即以断除生灭与安稳弃为基础的弃戒行者。所谓行者，即以此善行戒律彰显，以正行道为名。然有人称“乃是此行者”，此文为“习气经名为布施戒律天之说，善报之说”等。有人称“以此行为”，则说为“习气经名为布施戒律天及欲界害害净除之因”的说法。何者为合宜？后者结论为定论。因说称“断绝经名为四圣谛之显现”，非唯长老一人全然演说经法。
‘‘Natthi pajānanā’’tiādinā ubhinnaṃ suttānaṃ sātisayaṃ asaṅkarakāraṇaṃ dasseti. Tattha pajānanāti ariyamaggassa padaṭṭhānabhūtā vuṭṭhānagāminī vipassanāpaññā. Imāni cattāri suttānīti imesaṃ suttānaṃ vāsanābhāgiyanibbedhabhāgiyānaṃ vakkhamānānañca saṃkilesabhāgiyaasekkhabhāgiyānaṃ vasena cattāri suttāni. Desanāyāti desanānayena. Sabbato vicayena hārena vicinitvāti sabbatobhāgena ekādasasu ṭhānesu pakkhipitvā vicayena hārena vicinitvā. ‘‘Yuttihārena yojetabbānī’’ti etena vicayahārayuttihārā vibhattihārassa parikammaṭṭhānanti dasseti. ‘‘Yāvatikā ñāṇassa bhūmī’’ti iminā vibhattihārassa mahāvisayataṃ dasseti.
所谓“不明了”，此类不同经卷之不混淆示意。所谓明了，是指圣道之立基，产生于智慧之觉醒渗透。此四经是习气与断绝二部分合成，兼及粗细部分者之四经。所谓宣说，即导引教法。总细分别投于十一处，以细分别详察。所谓『应合以适当细数结缘』，示意此细分别为详细进行断别之依点。“至于智慧之地”，此断别详细列示其大纲。
§34
34. Evaṃ vāsanābhāgiyanibbedhabhāgiyabhāvehi dhamme ekadesena vibhajitvā idāni tesaṃ kilesabhāgiyaasekkhabhāgiyabhāvehi sādhāraṇāsādhāraṇabhāvehi vibhajituṃ ‘‘tattha katame dhammā sādhāraṇā’’tiādi āraddhaṃ. Tattha katame dhammāti katame sabhāvadhammā. Sādhāraṇāti avisiṭṭhā, samānāti attho. Dve dhammāti duve pakatiyo. Pakatiattho hi ayaṃ dhamma-saddo ‘‘jātidhammānaṃ sattāna’’ntiādīsu (paṭi. ma. 1.33) viya. Nāmasādhāraṇāti nāmena sādhāraṇā, kusalākusalāti samānanāmāti attho. Vatthusādhāraṇāti vatthunā nissayena sādhāraṇā, ekasantatipatitatāya samānavatthukāti attho. Visesato saṃkilesapakkhe pahānekaṭṭhā nāmasādhāraṇā, sahajekaṭṭhā vatthusādhāraṇā. Aññampi evaṃ jātiyanti kiccapaccayapaṭipakkhādīhi samānaṃ saṅgaṇhāti. Micchattaniyatānaṃ aniyatānanti idaṃ puthujjanānaṃ upalakkhaṇaṃ. Tasmā sassatavādā ucchedavādāti ādiko sabbo puthujjanabhedo āharitvā vattabbo. Dasanappahātabbā kilesā sādhāraṇā micchattaniyatānaṃ aniyatānaṃ eva ca sambhavato sammattaniyatānaṃ asambhavato ca. Iminā nayena sesapadesupi attho veditabbo.
三十四、以习气与断绝等所成法，分为十一类。现欲将于执著烦恼部分、杂染部分及粗细部分中，再分类为一般与非常之类，即所谓何者为法之一般者等起头。此所谓何者为法，即是所谓自性法。所谓一般，即非特殊之意。所谓二法，谓二种层面。二层面意为“种类之事”等义。所谓名字一般，是指名义之非特殊；所谓善恶，一般意指名义相同。所谓事理一般，以对象为依托者称一般，谓属于同一法理连续之相同事理。特殊者，以烦恼堆积灭除位为名之一般，及以共起一类事理为依托之一般。其他亦然，因缘关系中类属同一。所谓错误固执及不定，是凡夫标识。故从断灭论者与永恒论者之说，皆是凡夫分类，皆当据此辨别区别。执著烦恼须断且普遍为一般，因其缘起乃相依，亦当分别理解。由此可知余后章节意亦当如此理解。
Ariyasāvakoti sekkhaṃ sandhāya vadati. Sabbā sā avītarāgehi sādhāraṇāti lokiyasamāpatti rūpāvacarā arūpāvacarā dibbavihāro brahmavihāro paṭhamajjhānasamāpattīti evamādīhi pariyāyehi sādhāraṇā. Kusalasamāpatti pana iminā pariyāyena siyā asādhāraṇā , imaṃ pana dosaṃ passantā keci ‘‘yaṃ kiñci…pe… sabbā sā avītarāgehi sādhāraṇā’’ti paṭhanti. Kathaṃ te odhiso gahitā, atha odhiso gahetabbā, kathaṃ sādhāraṇāti? Anuyogaṃ manasikatvā taṃ visodhento āha – ‘‘sādhāraṇā hi dhammā evaṃ aññamañña’’ntiādi. Tassattho – yathā micchattaniyatānaṃ aniyatānañca sādhāraṇāti vuttaṃ, evaṃ sādhāraṇā dhammā na sabbasattānaṃ sādhāraṇatāya sādhāraṇā, kasmā? Yasmā aññamaññaṃ paraṃ paraṃ sakaṃ sakaṃ visayaṃ nātivattanti. Paṭiniyatañhi tesaṃ pavattiṭṭhānaṃ, itarathā tathā vohāro eva na siyāti adhippāyo. Yasmā ca ete eva dhammā evaṃ niyatā visayā, tasmā ‘‘yopi imehi dhammehi samannāgato na so taṃ dhammaṃ upātivattatī’’ti āha. Na hi micchattaniyatānaṃ aniyatānañca dassanena pahātabbā kilesā na santi, aññesaṃ vā santīti evaṃ sesepi vattabbaṃ.
所谓圣弟子指修习的学徒。此类皆以无贪渎故属一般，谓俗世成就中，含色界与无色界生活，天界及梵界的初禅、二禅等达成之相，同时亦含其他成就。然此善功德达成以此对立，则为非常，惟对恼害心之观察，亦有人称所有无贪渎皆为一般。若问何人能灭除烦恼？何须灭除何为一般？思维理精细并以此净化者称曰：“法皆相似不同”等义。故述说此色、无色界之境不互超越，且因缘流转依止定起，不可错乱，亦无支配。正因彼诸法依然具有限制性，故谓“对此等法虽具足，然不能障碍此法”。此亦如前述错误固执与不定类，显示了应辨意义。
Asādhāraṇo nāma dhammo tassa tassa puggalassa paccattaniyato ariyesu sekkhāsekkhadhammavasena anariyesu sabbābhabbapahātabbavasena gavesitabbo, itarassa tathā niddisitabbabhāvābhāvato. So ca kho sādhāraṇāvidhuratāya taṃ taṃ upādāya tathāvuttadesanānusārenāti imamatthaṃ dasseti ‘‘katame dhammā asādhāraṇā yāva desanaṃ upādāya gavesitabbā sekkhāsekkhā bhabbābhabbā’’ti iminā. Aṭṭhamakassāti sotāpattiphalasacchikiriyāya paṭipannassa. Dhammatāti dhammasabhāvo paṭhamassa maggaṭṭhatā dutiyassa phalaṭṭhatā. Paṭhamassa vā pahīyamānakilesatā. Dutiyassa pahīnakilesatā. Puna aṭṭhamakassāti anāgāmimaggaṭṭhassa. Nāmanti sekkhāti nāmaṃ. Dhammatāti taṃtaṃmaggaṭṭhatā heṭṭhimaphalaṭṭhatā ca. Paṭipannakānanti maggasamaṅgīnaṃ. Nāmanti paṭipannakāti nāmaṃ. Evaṃ ‘‘aṭṭhamakassā’’tiādinā ariyapuggalesu asādhāraṇadhammaṃ dassetvā itaresu nayadassanatthaṃ ‘‘evaṃ visesānupassinā’’tiādi vuttaṃ. Lokiyadhammesu eva hi hīnādibhāvo. Tattha visesānupassināti asādhāraṇadhammānupassinā. Micchattaniyatānaṃ aniyatā dhammā sādhāraṇā micchattaniyatā dhammā asādhāraṇā. Micchattaniyatesupi niyatamicchādiṭṭhikānaṃ aniyatā dhammā sādhāraṇā. Niyatamicchādiṭṭhi asādhāraṇāti iminā nayena visesānupassinā veditabbā.
所谓非凡法者，是指对各人各己而言，依其当下所证的圣者与非圣者差别，依据修习圣法与非圣法的状态而有所区别。非圣者当断者则是应当断除一切不能修习圣法、应弃邪行的人群，而对其他人则按其有无具足的不同而分别宣说。在此义中，非凡法者表现为分别依止所说教法的不同而观察，此即所示「何者为非凡法，须据所说教法，而依此寻求应修行及应降伏之法」之意。所谓第八事，是指已证得声闻初果即入流果之作用。所谓法，是指在初果为道体、第二果为果体。初果断除烦恼，第二果断除余烦恼。复言第八事，乃是指断尽余伏之道体。名单中“修习”意即名。所谓法，是此各道体为初果体与第二果体也。已证初果者，即谓道同体者。名单“已证”意为名字。由此以“第八事”等语对圣人宣说非凡法，相对他人而示差别，即具有「以此分别观察」之意。世间法实为低微等故，此处“分别观察”者，是指观察非凡法之义。错误取向者为无定法，俗法为非凡法。即使在误取向中带有部分定见的亦为俗法，视定见为非凡法。因上述缘由，必须依此说法来分别观察。
Evaṃ nānānayehi dhammavibhattiṃ dassetvā idāni bhūmivibhattiṃ padaṭṭhānavibhattiñca vibhajitvā dassetuṃ ‘‘dassanabhūmī’’tiādimāha. Tattha dassanabhūmīti paṭhamamaggo. Yasmā pana paṭhamamaggakkhaṇe ariyasāvako sammattaniyāmaṃ okkamanto nāma hoti, tato paraṃ okkanto , tasmā ‘‘dassanabhūmi niyāmāvakkantiyā padaṭṭhāna’’nti vuttaṃ. Kiñcāpi heṭṭhimo heṭṭhimo maggo upariuparimaggādhigamassa kāraṇaṃ hoti, sakkāyadiṭṭhiādīni appahāya kāmarāgabyāpādādippahānassa asakkuṇeyyattā. Tathāpi ariyamaggo attano phalassa visesakāraṇaṃ āsannakāraṇañcāti dassetuṃ ‘‘bhāvanābhūmiuttarikānaṃ phalānaṃ pattiyā padaṭṭhāna’’nti vuttaṃ. Sukhā paṭipadā khippābhiññā ñāṇuttarassa tathāvidhapaccayasamāyoge ca hotīti sā vipassanāya padaṭṭhānanti vuttā. Itarā pana tissopi paṭipadā samathaṃ āvahanti eva. Tāsu sabbamudutāya dassitāya sesāpi dassitā evāti āha – ‘‘dukkhā paṭipadā dandhābhiññā samathassa padaṭṭhāna’’nti.
由此以多种方法示现法的分别解说，现今须将地分、词位分等分别展开，谓之“观察地”等。所谓观察地者，即是第一道。因在第一道起时，圣弟子念觉调伏正受，即为“观察地义调伏戒”，故后亦念调伏，故称“观察地为调伏戒、位置”。任何下等至下等之道，均为得道之因，且能断除我见等烦恼，如此圣道则是证果的缘起故，谓之“修习地为证果之位置”。趋入安乐之行速得超越智，条件适足者也，此即为慧观所归依之地。其他则引导诸多修止者入安定，故皆有所示，故说「苦行道为禅定之位置」。
Dānamayaṃ puññakiriyavatthūti dānameva dānamayaṃ, pujjaphalanibbattanaṭṭhena puññaṃ, tadeva kattabbato kiriyā, payogasampattiyādīnaṃ adhiṭṭhānabhāvato vatthu cāti dānamayapuññakiriyavatthu. Paratoghosassāti dhammassavanassa. Sādhāraṇanti na bījaṃ viya aṅkurassa, dassanabhūmiādayo viya vā niyāmāvakkantiādīnaṃ āveṇikaṃ, atha kho sādhāraṇaṃ, tadaññakāraṇehipi paratoghosassa pavattanatoti adhippāyo. Tattha keci dāyakassa dānānumodanaṃ āciṇṇanti dānaṃ paratoghosassa kāraṇanti vadanti. Dāyako pana dakkhiṇāvisuddhiṃ ākaṅkhanto dānasīlādiguṇavisesānaṃ savane yuttappayutto hotīti dānaṃ dhammassavanassa kāraṇaṃ vuttaṃ.
布施为功德行为之缘起，布施即布施法，功德因功德果之发生而成，作功德即为行为，因定力等得其成就，故言为布施功德行为缘起。所谓“远火”，乃指法闻之火。平凡者非如种子萌芽般，观察地等如律主及位置等不殊胜之义者，依此观念称为平凡，而非凡之观念因所知缘及远火之燃起动故。于此，有论者谓施主见施获得接纳，为佛法闻之远火之因，但施主为希求布施戒修持、善法胜处之闻受适合者，故言布施为法闻之缘起。
Sīlasampanno vippaṭisārābhāvena samāhito dhammacintāsamattho hotīti sīlaṃ cintāmayañāṇassa kāraṇanti āha ‘‘sīlamaya’’ntiādi. Bhāvanāmayanti samathasaṅkhātaṃ bhāvanāmayaṃ. Bhāvanāmayiyāti uparijhānasaṅkhātāya vipassanāsaṅkhātāya ca bhāvanāmayiyā. Purimaṃ purimañhi pacchimassa pacchimassa padaṭṭhānaṃ. Idāni yasmā dānaṃ sīlaṃ lokiyabhāvanā ca na kevalaṃ yathāvuttaparatoghosādīnaṃyeva, atha kho yathākkamaṃ pariyattibāhusaccakammaṭṭhānānuyogamaggasammādiṭṭhīnampi paccayā honti, tasmā tampi nayaṃ dassetuṃ puna ‘‘dānamaya’’ntiādinā desanaṃ vaḍḍhesi. Tathā patirūpadesavāsādayo kāyavivekacittavivekādīnaṃ kāraṇaṃ hotīti imaṃ nayaṃ dassetuṃ ‘‘patirūpadesavāso’’tiādimāha. Tattha kusalavīmaṃsāyāti paṭisaṅkhānupassanāya. Akusalapariccāgoti iminā pahānapariññā vuttāti. Samādhindriyassāti maggasamādhindriyassa. Sesaṃ suviññeyyameva.
具戒者因无失戒之精勤，心意专注，能思维法意，故云戒为思维智慧之因，故称为“戒行”。“修习行”则为调伏禅定通称修习，而调伏禅定有禅定及观所统称修习。此修习又分晨、暮各有不同位置。今以布施、戒、世间修习，非唯如律主及远火之义，且依经文广泛传布之正见课程等也成为诸道之条件，故须由此指导复说“布施行”等。又因异地修习异地住持、身心分别等原因，故立此说说“异地修习因缘”等。于是乎称为善恶审察，即是正思惟禅修取舍等，余下更详明。
Vibhattihāravibhaṅgavaṇṇanā niṭṭhitā. · 格位项链分别之解释已毕。
9. Parivattanahāravibhaṅgavaṇṇanā9. 转换项链分别之解释
§35
35.Tatthakatamo parivattano hāroti parivattanahāravibhaṅgo. Tattha yasmā saṃvaṇṇiyamāne sutte yathāniddiṭṭhānaṃ kusalākusaladhammānaṃ paṭipakkhabhūte akusalakusaladhamme pahātabbabhāvādivasena niddhāraṇaṃ paṭipakkhato parivattanaṃ, tasmā ‘‘sammādiṭṭhissa purisapuggalassa micchādiṭṭhi nijjiṇṇā bhavatī’’tiādi āraddhaṃ. Tattha sammā pasatthā, sundarā diṭṭhi etassāti sammādiṭṭhi, tassa. Sā panassa sammādiṭṭhitā pubbabhāgasammādiṭṭhiyā vā lokuttarasammādiṭṭhiyā vā veditabbā. Micchādiṭṭhi nijjiṇṇā bhavatīti purimanaye vipassanāsammādiṭṭhiyā pahīnā hoti, vikkhambhitāti attho. Pacchimanaye paṭhamamaggasammādiṭṭhiyā pahīnā samucchinnāti attho.
第35条：所谓非转变者即非转动之分。因于经文中反覆依示例，分别良恶法之对立，表明抛弃恶法等之性故称转变为对立转变，故言“正见圣者之误见灭尽”。所谓正且善、究竟之见，即为正见。其正见可知其前所成就正见为前部分正见或超世间正见。误见灭尽者，是由前一见观照已证智断灭，谓其扰乱者焚灭。后一见为初果圣道正见而断绝割断之意。
Ye cassa micchādiṭṭhipaccayāti micchābhinivesahetu ye ariyānaṃ adassanakāmatādayo lobhādayo pāṇātipātādayo ca aneke lāmakaṭṭhena pāpakā akosallasambhūtaṭṭhena akusalā dhammā uppajjeyyuṃ. Imassa āraddhavipassakassa ariyassa ca. Dhammāti samathavipassanādhammā, sattattiṃsabodhipakkhiyadhammā vā anuppannā vā sambhavanti uppannā, bhāvanāpāripūriṃ gacchanti. Sammāsaṅkappassātiādīnampi imināva nayena attho veditabbo. Ayaṃ pana viseso – sammāvimuttiādīnaṃ micchāvimutti avimuttāva samānā ‘‘vimuttā maya’’nti evaṃsaññino avimuttiyaṃ vā vimuttisaññino. Tatrāyaṃ vacanattho – micchā pāpikā vimutti vimokkho etassāti micchāvimutti. Aṭṭhaṅgā ca micchāvimutti yathāvuttenākārena micchābhinivesavasena ca pavattā antadvayalakkhaṇā. Sammāvimutti pana phaladhammā, micchādiṭṭhike samāsevato micchāvimokkho vā micchāvimutti. Micchāvimuttiñāṇadassanaṃ pana micchāvimokkhe micchādiṭṭhiyā ca sāranti gahaṇavasena pavatto akusalacittuppādo antamaso pāpaṃ katvā ‘‘sukataṃ mayā’’ti paccavekkhato uppannamoho ca. Sammāvimuttiñāṇadassanassāti ettha sekkhānaṃ paccavekkhaṇañāṇaṃ sammāvimuttiñāṇadassananti adhippetaṃ. Tañhi uttaribhāvanāpāripūriyā saṃvattati.
因依错见之因，如错误坚持者，圣人不见妄想等，贪欲、杀生等之诸多恶不善法随恶因聚合而产生。如是观者，为有正见慧眼圣者之光明法也。法者，即调伏与观察法，达三十七道起分等，未显或已现，应能圆满修行。正思惟等亦据此理义辨察。此处特别谓“正见与误见”的分别，亦即正觉与误觉同为觉知，称“觉有”为同，而误觉为误见。相较而言，误见为恶解脱、出离名。八正道解脱即是正见，因误执故而生二元对立。正觉为果报之缘，误见伴生误解脱或误解脱。误解脱之智见是于误解脱生起误见，生妄想执著，犯恶业而称“我作善事”，此乃错乱。正觉智见则为修行者证悟之正觉智见，随其修炼之渐进而成立。
§36
36. Evaṃ sammādiṭṭhiādimukhena micchādiṭṭhiādiṃ dassetvā puna pāṇātipātaadinnādānakāmesumicchācārādito veramaṇiyādīhi pāṇātipātādīnaṃ parivattanaṃ dassetuṃ ‘‘yassā’’tiādi āraddhaṃ. Tattha kālavādissāti lakkhaṇavacanaṃ. Kālena sāpadesaṃ pariyantavatiṃ atthasañhitanti so samphappalāpassa pahānāya paṭipanno hotīti vuttaṃ.
第三十六章。以正见等为起始，示现谬见等，再以杀生、不取非法所欲等戒禁诸法的转变，示现『谁者』等作起始。此中所谓『时称』乃标识用语。因时而适当围绕实际义理展开，谓此乃断除杂秽语坏习的修行法，已成常规。
Puna ‘‘ye ca kho kecī’’tiādinā sammādiṭṭhiādimukheneva micchādiṭṭhiādīhi eva parivattanaṃ pakārantarena dasseti. Tattha sandiṭṭhikāti paccakkhā. Sahadhammikāti sakāraṇā. Gārayhāti garahitabbayuttā. Vādānuvādāti vādā ceva anuvādā ca. ‘‘Vādānupātā’’tipi pāṭho, vādānupavattiyoti attho. Pujjāti pūjanīyā. Pāsaṃsāti pasaṃsitabbā.
再由『诸有者』等语，以正见等为本，示现谬见等的转变，并以方法差别表示。此中『见见时』指目睹当前之义；『共因』谓彼互为因缘；『堪轻』谓应轻舍；『辩说与承认』谓言说与随顺说法。『辩说随转』亦为读本，意即言说之相随转变。『尊敬』谓当敬重，『赞叹』谓应称扬。
Puna ‘‘ye ca kho kecī’’tiādinā majjhimāya paṭipattiyā antadvayaparivattanaṃ dasseti. Tattha bhuñjitabbātiādīni cattāri padāni vatthukāmavasena yojetabbāni. Bhāvayitabbā bahulīkātabbāti padadvayaṃ kilesakāmavasena. Tesaṃ adhammoti bhāvetabbo nāma dhammo siyā, kāmā ca tesaṃ bhāvetabbā icchitā, kāmehi ca veramaṇī kāmānaṃ paṭipakkho, iti sā tesaṃ adhammo āpajjatīti adhippāyo.
再由『诸有者』等语，以正中道修行法示现两边转变。此中『应享』等四言为四要点，理应依照如衣之需安排；『应培育增广』为两要，意指须依染污所好培养。所谓不正法即为应培育之法，且欲望为其随行相反，彼此对立，体现其不正法义理。
Niyyāniko dhammoti saha vipassanāya ariyamaggo. Dukkhoti pāpaṃ nijjarāpessāmāti pavattitaṃ sarīratāpanaṃ vadati. Sukhoti anavajjapaccayaparibhogasukhaṃ. Etesupi vāresu vuttanayeneva adhammabhāvāpatti vattabbā. Idāni asubhasaññādimukhena subhasaññādiparivattanaṃ dassetuṃ ‘‘yathā vā panā’’tiādi vuttaṃ. Āraddhavipassakassa kilesāsucipaggharaṇavasena tebhūmakasaṅkhārā asubhato upaṭṭhahantīti katvā vuttaṃ ‘‘sabbasaṅkhāresu asubhānupassino viharato’’ti. ‘‘Yaṃ yaṃ vā panā’’tiādinā paṭipakkhassa lakkhaṇaṃ vibhāveti. Tattha ajjhāpannoti adhiāpanno, abhiupagato pariññātoti attho.
转达自然法则之理即内省之道，是通达圣道的内观。苦则表身心火焰难忍之苦，乐则身依无亏条件所生怡悦之乐。此类亦于特定时节维持如止恶法之状况。今当以不净观等为始，示现净观转变，谓『或如是』等语所述。已发深观之者，因烦恼污垢之根源为三界业力所着，故彼三界业表现为不净无常，已说明『观察诸法皆不净者』。『或如是』等语，辨明其反面义理。此中『已授记』是指明了或已理解或已证知的含义。
Parivattanahāravibhaṅgavaṇṇanā niṭṭhitā. · 转换夺格分别注释已毕。
10. Vevacanahāravibhaṅgavaṇṇanā10. 异语夺格分别注释
§37
37.Tatthakatamo vevacano hāroti vevacanahāravibhaṅgo. Tattha yathā vevacananiddeso hoti, taṃ dassetuṃ ‘‘ekaṃ bhagavā dhammaṃ aññamaññehi vevacanehi niddisatī’’ti vuttaṃ. Vevacanehīti pariyāyasaddehīti attho. Padattho pubbe vutto eva. Kasmā pana bhagavā ekaṃ dhammaṃ anekapariyāyehi niddisatīti? Vuccate – desanākāle āyatiñca kassaci kathañci tadatthapaṭibodho siyāti pariyāyavacanaṃ, tasmiṃ khaṇe vikkhittacittānaṃ aññavihitānaṃ aññena pariyāyena tadatthāvabodhanatthaṃ pariyāyavacanaṃ. Teneva padena puna vacane tadaññesaṃ tattha adhigatatā siyāti mandabuddhīnaṃ punappunaṃ tadatthasallakkhaṇe asammosanatthaṃ pariyāyavacanaṃ. Anekepi atthā samānabyañjanā hontīti yā atthantaraparikappanā siyā, tassā parivajjanatthampi pariyāyavacanaṃ anaññassa vacane anekāhi tāhi tāhi saññāhi tesaṃ tesaṃ atthānaṃ ñāpanatthampi pariyāyavacanaṃ seyyathāpi nighaṇṭusatthe. Dhammakathikānaṃ tantiatthupanibandhanaparāvabodhanānaṃ sukhasiddhiyāpi pariyāyavacanaṃ. Attano dhammaniruttipaṭisambhidāppattiyā vibhāvanatthaṃ, veneyyānaṃ tattha bījāvāpanatthaṃ vā pariyāyavacanaṃ bhagavā niddisati.
第三十七章。此处所称‘论辞’者，为论语或辞句之解说分拆。谓如论句指示一样，彼处已载『佛陀以种种说辞对诸法作阐释』。论辞即同义替换语义。此语义前已述及。何故佛陀以一种法多重说辞阐释？答曰，教说时机与听者根性不同，故以多种说辞启发，令其于一时缘起不同思想而通达彼义。以此语为说辞，令愚钝者多次借助不同说辞，在不尽失耐心中通达法理。即便义理相异，偏于同一意涵，故替换说辞以弃除偏误。如同辞典集数繁多，依语义差别，别词表述各义。佛法讲说者以多义语谓难事及解说功德之义，亦由此替换说辞。又佛陀以此种替换辞语，修习法义通达、他者义源生及深根种植为目的。
Kiṃ bahunā yassā dhammadhātuyā suppaṭividdhattā sammāsambuddhā yathā sabbasmiṃ atthe appaṭihatañāṇācārā, tathā sabbasmiṃ saddavohāreti ekampi atthaṃ anekehi pariyāyehi bodheti, na tattha dandhāyitattaṃ vitthāyitattaṃ atthassa. Nāpi dhammadesanāhāni, āveṇikovāyaṃ buddhadhammoti pariyāyadesanaṃ dassento ‘‘āsā’’tiādimāha. Tattha atthaṃ dassento ‘‘āsā nāma vuccati yā bhavissassa atthassā’’tiādimāha. Tattha bhavissassa atthassāti anāgatassa icchitabbassa atthassa. ‘‘Avassaṃ āgamissatī’’tiādinā tassā pavattiyākāraṃ dasseti. Anāgatatthavisayā taṇhā āsā. Anāgatapaccuppannatthavisayā taṇhā pihāti ayametāsaṃ viseso.
因何众多，因身法性之明彻，完全觉悟者佛陀，能于一法理中，以众多替换说辞，于一切境界显其无所障碍与明了之观。非依声音长短或言辞表述广狭。亦非语教之差异，譬如此为法义替换。又谓『渴望』为名，说明未来义理。谓未来义，即指未来所欲之义。谓『未来将至』，示未来义理之发生方式。未来义所对应之渴爱，称为渴望。现起苦乐均由渴望主导，彼此成特色，此即特殊之理。
Atthanipphattipaṭipālanāti yāya icchitassa atthassa nipphattiṃ paṭipāleti āgameti, yāya vā nipphannaṃ atthaṃ paṭipāleti rakkhati. Ayaṃ abhinandanā nāma, yathāladdhassa atthassa kelāyanā nāmāti attho. Taṃ atthanipphattiṃ sattasaṅkhāravasena vibhajitvā dassento ‘‘piyaṃ vā ñāti’’ntiādimāha . Tattha dhammanti rūpādiārammaṇadhammaṃ, atiiṭṭhārammaṇaṃ abhinandati, aniṭṭhārammaṇehipi taṃ dassetuṃ ‘‘appaṭikkūlato vā abhinandatī’’ti vuttaṃ. Paṭikkūlepi hi vipallāsavasena sattaṃ, saṅkhāraṃ vā appaṭikkūlato abhinandati.
「义达成修行」，谓如行使心意所欲之义，使其成就达到；或谓守护已成就之义，防护不失。此即所谓「欢喜」，即依所获义的适用。此义的成就若以七取蕴为别解说，示说「亲近者及亲属」等。此处「法」指色等五阴的境界。喜乐于过度执著的境界，即使于不善境界也能现显其喜乐，谓「无违逆而欢喜」。即便遇逆境，由于分别染污仍存，取蕴转为无违逆而欢喜之缘。
Yāsu anekadhātūsu pavattiyā taṇhā ‘‘anekadhātūsu sarā’’ti vuttā, tā dhātuyo vibhāgena dassetuṃ ‘‘cakkhudhātū’’tiādi vuttaṃ. Kiñcāpi dhātuvibhaṅgādīsu (vibha. 172 ādayo) kāmadhātuādayo aññāpi anekadhātuyo āgatā, tāsampi ettheva samavarodhoti dassanatthaṃ aṭṭhārasevettha dassitā. Keci rūpādhimuttātiādi tāsu dhātūsu taṇhāya pavattidassanaṃ. Tattha yasmā pañca ajjhattikā dhātuyo satta ca viññāṇadhātuyo dhammadhātu ca dhammārammaṇeneva saṅgahitā, tasmā aṭṭhārasa dhātuyo uddisitvā chaḷeva taṇhāya pavattiṭṭhānāni vibhattānīti daṭṭhabbaṃ. Taṇhāpakkhā nekkhammassitāpi domanassupavicārā tassa anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati ‘‘pihapaccayā domanassa’’nti vacanato, ko pana vādo gehassitesu domanassupavicāresūti imāni catuvīsati padāni ‘‘taṇhāpakkho’’ti vuttaṃ. Gehassitā pana upekkhā aññāṇupekkhatāya yathābhinivesassa paccayo hotīti ‘‘yā cha upekkhā gehassitā, ayaṃ diṭṭhipakkho’’ti vuttaṃ.
渴爱于诸多境界起，谓于诸境界诸渴，有言「诸多境界之渴」。诸境界乃分别呈现，如说「眼根界」等。又于境界分别等，有欲根界等诸多境界亦现，此亦于此处十九处所示和止。又如色之上取等种境界中渴爱之起，此因五内境界与七识界及法境相摄，故举十九处，除六处而为渴起之场所所别。有惰怠与不悦侵袭渴爱之边，应作极乐自在解脱时渴爱之助缘，故称「仇缘忧怒」。于闺内者，称其有四十二门曰「渴爱之边」。对闺内者有不动心，及对无知不动心，谓是执著之境也，故云「是此无动心者，为见解之边」。
§38
38. Idāni tesaṃ upavicārānaṃ taṇhāpariyāyaṃ dassento ‘‘sāyeva patthanākārena dhammanandī’’tiādimāha. Puna cittaṃ paññā bhagavā dhammo saṅgho sīlaṃ cāgoti imesaṃ pariyāyavacananiddhāraṇena vevacanahāraṃ vibhajitvā dassetuṃ ‘‘cittaṃ mano viññāṇa’’ntiādi āraddhaṃ. Tattha ‘‘aññampi evaṃ jātiya’’nti iminā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amohoti (mahāni. 149) evamādīnampi paññāya pariyāyasaddānaṃ saṅgaho daṭṭhabbo.
现在，由渴爱之苦苦皆显说曰「此即痛苦之缘，令心喜悦」。复说心慧、世尊、法、僧四敬，藉其次第名说，示现述说法义之依序。于是说「心即意，及识」等已起。又说佛慧所知觉察，诸知见诊察，禅定与智慧，分别明了，透达事理，明达慧力，觉悟明光，慧火光明，慧宝，智慧除迷，智慧之转相与义理，是为智慧名义，与诸智慧名的结集。
Pañcindriyānilokuttarānīti khaye ñāṇantiādīni pañcindriyāni lokuttarāni, lokuttarapaññāya vevacanānīti attho. Sabbā paññāti itarehi vevacanehi vuttā sabbā paññā lokiyalokuttaramissikāti attho. ‘‘Api cā’’tiādinā imināpi pariyāyena vevacanaṃ vattabbanti dasseti. Ādhipateyyaṭṭhenāti adhimokkhalakkhaṇe ādhipateyyaṭṭhena. Yathā ca buddhānussatiyaṃvuttanti yathā buddhānussatiniddese (visuddhi. 1.123) ‘‘itipi so bhagavā’’tiādinā pāḷiyā so bhagavā itipi arahaṃ…pe… itipi bhagavāti anekehi vevacanehi bhagavā anussaritabboti vuttaṃ. Imināva nayena balanipphattigato vesārajjappatto yāva dhammobhāsapajjotakaroti, etehi pariyāyehi buddhassa bhagavato vevacanaṃ buddhānussatiyaṃ vattabbanti padaṃ āharitvā sambandho veditabbo. Etānipi katipayāni eva bhagavato vevacanāni. Asaṅkhyeyyā hi buddhaguṇā guṇanemittakāni ca bhagavato nāmāni. Vuttañhetaṃ dhammasenāpatinā –
所谓五根慧，乃慧之上根等，比之世俗智慧。于智慧总称谓，其余语则指世俗与出世智慧。如言「虽说又」等为别称。所说主管，即为主导标识。譬如佛号念诵时「所谓世尊」等称，乃多义称呼佛及其诸尊号。依此说，透达出佛之全相之光辉。诸多佛德及其称呼称谓，皆为其各种光明名号数无量。释法军帅曾说：“无量无边诸名，随尊大德所应，常为光明增辉，虽多亦非多”。
‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino;
「无尽诸名，具德大神，
Guṇena nāmamuddheyyaṃ, api nāma sahassato’’ti. (udā. aṭṭha. 53);
以德为先名，虽言名众多」此为《优陀那典》八品53偈。
Dhammānussatiyaṃ ‘‘asaṅkhata’’ntiādīsu na kenaci paccayena saṅkhatanti asaṅkhataṃ. Natthi etassa anto vināsoti anantaṃ. Āsavānaṃ anārammaṇato anāsavaṃ. Aviparītasabhāvattā saccaṃ. Saṃsārassa paratīrabhāvato pāraṃ. Nipuṇañāṇavisayattā sukhumasabhāvattā ca nipuṇa. Anupacitañāṇasambhārehi daṭṭhuṃ na sakkāti sududdasaṃ. Uppādajarāhi anabbhāhatattā ajajjaraṃ. Thirabhāvena dhuvaṃ. Jarāmaraṇehi apalujjanato apalokitaṃ. Maṃsacakkhunā dibbacakkhunā ca apassitabbattā anidassanaṃ. Rāgādipapañcābhāvena nippapañcaṃ. Kilesābhisaṅkhārānaṃ vūpasamahetutāya santaṃ.
诵念法之无为等，无任何条件促成无为为有为。无为无终，非灭尽，是无量。由烦恼不着染，故无染。真谛本性不变。因轮回的彼岸属性而为彼岸。智慧之所专，且细微精巧难及。以未完善智所集，难以洞见，极难知晓。由生住老死无碍故，非衰老。具坚定不动者。由老死而未生皈依，非所观察。以肉眼及天眼无所见，非显现。由贪欲等烦恼波动而灭除。为烦恼毒蕴之息灭因，故安稳清净。
Amatahetutāya bhaṅgābhāvato ca amataṃ. Uttamaṭṭhena atappakaṭṭhena ca paṇītaṃ. Asivānaṃ kammakilesavipākavaṭṭānaṃ abhāvena sivaṃ. Catūhi yogehi anupaddavabhāvena khemaṃ. Taṇhā khīyati etthāti taṇhakkhayo. Katapuññehipi kadācideva passitabbattā acchariyaṃ. Abhūtapubbattā abbhutaṃ. Anantarāyattā anītikaṃ. Anantarāyabhāvahetuto anītikadhammaṃ (saṃ. ni. aṭṭha. 3.5.377-409).
因无生故无死，因毁坏故无死。以至高之极热以至高之极熟，故殊胜。无铁锈，因无业烦恼报轮转故无侵蚀。四种结合，无缺陷之安稳。渴望已灭，即渴望灭。尚有功德者亦当时得见，殊胜奇特。非过去所有，奇异罕见。无阻碍，清净常行。因无阻碍故所行法无过失 (参比《三藏释义》Aṭṭha. 3.5.377-409)。
Anibbattisabhāvattā ajātaṃ. Tato eva abhūtaṃ. Ubhayenāpi uppādarahitanti vuttaṃ hoti. Kenaci anupaddutattā anupaddavaṃ. Na kenaci paccayena katanti akataṃ. Natthi ettha sokoti asokaṃ. Sokahetuvigamena visokaṃ. Kenaci anupasajjitabbattā anupasaggaṃ. Anupasaggabhāvahetuto anupasaggadhammaṃ.
无生性质，未曾生起。由此乃无存在。二者皆免于生起，谓如此。无任何条件而生起，非凡所有。此无悲苦，非苦感。因无苦缘故无苦。无任何应接，离接。因无离接故不接合法。
Gambhīrañāṇagocarato gambhīraṃ. Sammāpaṭipattiṃ vinā passituṃ pattuṃ asakkuṇeyyattā duppassaṃ. Sabbalokaṃ uttaritvā ṭhitanti uttaraṃ. Natthi etassa uttaranti anuttaraṃ. Samassa sadisassa abhāvena asamaṃ. Paṭibhāgābhāvena appaṭisamaṃ. Uttamaṭṭhena jeṭṭhaṃ, pāsaṃsatamattā vā jeṭṭhaṃ. Saṃsāradukkhaṭṭitehi letabbato leṇaṃ. Tato rakkhaṇato tāṇaṃ. Raṇābhāvena araṇaṃ. Aṅgaṇābhāvena anaṅgaṇaṃ. Niddosatāya akācaṃ. Rāgādimalāpagamena vimalaṃ. Catūhi oghehi anajjhottharaṇīyato dīpo. Saṃsāravūpasamasukhatāya sukhaṃ. Pamāṇakaradhammābhāvato appamāṇaṃ, gaṇetuṃ etassa na sakkāti ca appamāṇaṃ. Saṃsārasamudde anosīdanaṭṭhānatāya patiṭṭhā. Rāgādikiñcanābhāvena pariggahābhāvena ca akiñcananti evamattho daṭṭhabbo.
以深远智能知境深远。未得正行，因不能观见，难以观察。超越一切诸处，居于彼岸。无彼岸之上，终无更上。以平等故无差别。亦无对立故无不等。以至高之极成，或不纯之成，居于至高。由轮回苦海可猎用之缚势，因防护而岿然不动。犹如战场，属无边界。似庭院，属无庭院。无怨意。以贪嗔之垢清净无染。由四大障碍不可逾越，如灯不灭。为涅槃宁静之乐。以无量法幅度，无法计量，且计量亦不可。因遍于轮回海故而立于彼岸。无贪诸染，亦无占有，故称无所有，实应如是解。
Saṅghānussatiyaṃ sattānaṃ sāroti sīlasārādisāraguṇayogato sattesu sārabhūto. Sattānaṃ maṇḍoti gorasesu sappimaṇḍo viya sattesu maṇḍabhūto. Sāraguṇavaseneva sattesu uddharitabbato sattānaṃ uddhāro. Niccalaguṇatāya sattānaṃ esikā. Guṇasobhāsurabhibhāvena sattānaṃ pasūnaṃ surabhi kusumanti attho.
念僧团者，为众生之精义，是戒慧等精妙之合。众生之集合，如众宝玉之集，众生象宝玉集般聚合。应以此合戒慧德中令众生乘起，谓之救拔众生。由死之特性为众生出口。以美德光辉为众生之香，令众生如佳香四散。
Guṇesu uttamaṅgaṃ paññā tassā upasobhāhetutāya sīlaṃ uttamaṅgopasobhanaṃ vuttaṃ. Sīlesu paripūrakārino anijjhantā nāma guṇā natthīti ‘‘nidhānañca sīlaṃ sabbadobhaggasamatikkamanaṭṭhenā’’ti vuttaṃ. Ayañca attho ākaṅkheyyasuttena (ma. ni. 1.64 ādayo) dīpetabbo. Aparampi vuttaṃ – ‘‘ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā’’ti (dī. ni. 3.337; saṃ. ni. 4.352; a. ni. 8.35). Sippanti dhanusippaṃ. Dhaññanti dhanāyitabbaṃ. Dhammavolokanatāyāti samathavipassanādidhammassa volokanabhāvena . Volokanaṭṭhenāti sattabhūmakādipāsāde viya sīle ṭhatvā abhiññācakkhunā lokassa voloketuṃ sakkāti vuttaṃ. Sabbabhūmānuparivatti ca sīlaṃ catubhūmakakusalassāpi tadanuvattanato. Sesaṃ uttānamevāti.
智慧最上为德行之光明，故戒为最上德行之光辉修饰。德行之具足者因嫉妒，谓无善德。言戒为一切恶之终结者。此义当由经典所明示(如中部经1.64初句)。又云：「比库等欲成就戒行时，心净故生喜悦」(增支部3.337；律藏4.352；别释8.35)。箭头称为利箭，谷物谓为谷物。观法者者以止观之法观察现法。所谓观法，即如遍地楼阁之基石，戒立于其上，借阿神通眼观世间之理。戒行贯通诸地，若四土理之善，皆依其行。此说乃戒行之超越荣耀。
Vevacanahāravibhaṅgavaṇṇanā niṭṭhitā. · 异语夺格分别注释已毕。
11. Paññattihāravibhaṅgavaṇṇanā11. 施设夺格分别注释
§39
39.Tatthakatamo paññattihāroti paññattihāravibhaṅgo. Tattha kā panāyaṃ paññattīti? Āha ‘‘yā pakatikathāya desanā’’ti. Idaṃ vuttaṃ hoti – yā desanāhārādayo viya assādādipadatthavisesaniddhāraṇaṃ akatvā bhagavato sābhāvikadhammakathāya desanā. Yā tassā paññāpanā, ayaṃ paññattihāro. Yasmā pana sā bhagavato tathā tathā veneyyasantāne yathādhippetamatthaṃ nikkhipatīti nikkhepo. Tassa cāyaṃ hāro dukkhādisaṅkhāte bhāge pakārehi ñāpeti, asaṅkarato vā ṭhapeti, tasmā ‘‘nikkhepapaññattī’’ti vutto. Iti pakatikathāya desanāti saṅkhepena vuttamatthaṃ vitthārena vibhajituṃ ‘‘kā ca pakatikathāya desanā’’ti pucchitvā ‘‘cattāri saccānī’’tiādimāha.
第39章“何为观念的废除”即为观念废除的区别。此处所谓何为观念？回答曰：是指“为辩说而作的讲说”。此言即指——如同讲说食物一般，讲说诸法的生灭、四谛等，未成讲说“足以使圣者调伏心法”的世尊真实教法。此讲说即为观念废除。因世尊于法中，顺其相续，依照所当依止之义，施以舍弃，所谓“舍弃”者，即是调伏烦恼如苦等而除去观念废除的某种部分，以缘分别或安立等方式施教，故称“舍弃之观念”。于是，称“为辩说而作的讲说”，为简略言之，为细分意义，针对“何为为辩说而作的讲说”，问答称“四圣谛”等。
Tattha idaṃ dukkhanti ayaṃ paññattīti kakkhaḷaphusanādisabhāve rūpārūpadhamme atītādivasena anekabhedabhinne abhinditvā pīḷanasaṅkhatasantāpavipariṇāmaṭṭhatāsāmaññena yā kucchitabhāvādimukhena ekajjhaṃ gahaṇassa kāraṇabhūtā paññatti, kā pana sāti? Nāmapaññattinibandhanā tajjāpaññatti. ‘‘Viññattivikārasahito saddo evā’’ti apare. Iminā nayena tattha tattha paññattiattho veditabbo. ‘‘Pañcannaṃ khandhāna’’ntiādinā tassā paññattiyā upādānaṃ dasseti. Dasannaṃ indriyānanti aṭṭha rūpindriyāni manindriyaṃ vedanindriyanti evaṃ dasannaṃ. Anubhavanasāmaññena hi vedanā ekamindriyaṃ katā, tathā saddhādayo ca maggapakkhiyāti.
此“苦”所谓者，是指因身体粗重、发热等性质，随时间流逝造成种种不同不适，所生痛苦与苦恼等，皆属普遍经受的苦。这种种微小不适如浸染之苦等，合而为一覆盖整个身体相的某种确切观念，这便是观念。而什么是观念呢？束缚于名称观念者即是观念。又有说：“依于现象变化发生的声音也属观念。”以此法则，依次可明白各处观念之义。如称“五蕴”等，即显现所有取用之五阴。称“十根”等即是八根依心根与感受根，诸如此类称呼。以通常经验显知感受为一根，信等为道品，是为修行具足。
Kabaḷaṃ karīyatīti kabaḷīkāroti vatthuvasena ayaṃ niddeso. Yāya ojāya sattā yāpenti, tassāyetaṃ adhivacanaṃ. Sā hi ojaṭṭhamakassa rūpassa āharaṇato āhāro. Atthīti maggena asamucchinnatāya vijjati. Rāgoti rañjanaṭṭhena rāgo. Nandanaṭṭhena nandī. Taṇhāyanaṭṭhena taṇhā. Sabbānetāni lobhasseva nāmāni. Patiṭṭhitaṃ tattha viññāṇaṃ viruḷhanti kammaṃ javāpetvā paṭisandhiākaḍḍhanasamatthatāya patiṭṭhitañceva viññāṇaṃ viruḷhañca. Yatthāti tebhūmakavaṭṭe bhummaṃ, sabbattha vā purimapurimapade etaṃ bhummaṃ. Atthi tattha saṅkhārānaṃ vuddhīti ye imasmiṃ vipākavaṭṭe ṭhitassa āyatiṃ vaḍḍhanahetukā saṅkhārā, te sandhāya vuttaṃ – ‘‘yattha atthi āyatiṃ punabbhavābhinibbattī’’ti yasmiṃ ṭhāne āyatiṃ punabbhavābhinibbatti atthi. Atthi tattha āyatiṃjātijarāmaraṇanti yattha paṭisandhiggahaṇaṃ, tattha khandhānaṃ abhinibbattilakkhaṇā jāti, paripākalakkhaṇā jarā, bhedanalakkhaṇaṃ maraṇañca atthi. Ayaṃ pabhāvapaññatti dukkhassa ca samudayassa cāti ayaṃ yathāvuttā desanā dukkhasaccassa samudayasaccassa ca samuṭṭhānapaññatti, vipākavaṭṭassa saṅkhārānañca taṇhāpaccayaniddesatoti adhippāyo.
“使粗重得以运行”，意指赋予力量，如物质使众生得以生存，该语称为“赋力”。所谓力量，乃身具精强之质，能生养之食。意义即为道路无间断。所谓“贪”，即因形相思喜而生贪欲；以喜乐为念为喜；以爱乐为念，生渴爱。此皆贪之名称。已存在处恒常有识，因业力成熟起生，承续生死，故称为存在。同时存在蕴中受生、老死等产生坏损特征。所谓业力成熟，是指引起存在生存、再生存的业力。由此教说曰：“存在处有生命轮回”。存在处即是生死轮回的场所，具生、老、死的表现标志。此为“苦”的现象表现和“集”的现象表现，也就是苦谛与集谛中所说生灭现象，业成熟即因贪欲而起，名为“集”的根本之义。
Natthi rāgoti aggamaggabhāvanāya samucchinnattā natthi ce rāgo. Appatiṭṭhitaṃ tattha viññāṇaṃ aviruḷhanti kammaṃ javāpetvā paṭisandhiākaḍḍhanasamatthatāyābhāvena appatiṭṭhitañceva aviruḷhañcāti vuttapaṭipakkhanayena attho veditabbo.
“无贪”则指无导致极端行为之无间断；如若存在贪欲，则无此无间断。所谓无坚固，谓此存在处的识，因未成熟之业未生成功，故不坚固；因而无坚固之识不成熟，反过来解释此义，当知其理。
‘‘Ayaṃ pariññāpaññattī’’tiādinā ekābhisamayavaseneva maggasammādiṭṭhi catūsu ariyasaccesu pavattatīti dasseti. Ayaṃ bhāvanāpaññattīti ayaṃ dvārārammaṇehi chadvārappavattanadhammānaṃ aniccānupassanā maggassa bhāvanāpaññatti. Nirodhapaññatti nirodhassāti rodhasaṅkhātāya taṇhāya maggena anavasesanirodhapaññatti. Uppādapaññattīti uppannassa paññāpanā. Okāsapaññattīti ṭhānassa paññāpanā. Āhaṭanāpaññattīti nīharaṇapaññatti. Āsāṭikānanti gunnaṃ vaṇesu nīlamakkhikāhi ṭhapitaaṇḍakā āsāṭikā nāma. Ettha yassa uppannā, tassa sattassa anayabyasanahetutāya āsāṭikā viyāti āsāṭikā, kilesā, tesaṃ āsāṭikānaṃ. Abhinighātapaññattīti samugghātapaññatti.
称为“了知的观念”，是对应于殊胜境界，示现正见于四圣谛中的开展。称为“修习的观念”，指透过六根入门、除恒常观等无常观察法，则为修习的观念。所谓“断灭的观念”，即借由断灭道（即断灭贪欲）始终不失而得的断灭之观念。所谓“生起的观念”，即指现行的呈现。所谓“所住的观念”，即指所依止处的呈现。所谓“根除的观念”，即指灭除之观念。所谓“苦恼之虫”，乃指用青蜂等昆虫所比喻“烦恼”，烦恼即是这类苦恼的称谓。此指其中出现的烦恼，为众生皈依的障碍，称为烦恼，亦即“结使破坏之观念”。所谓“灭绝之观念”，说明消灭、毁坏的观念。
§41
41. Evaṃ vaṭṭavivaṭṭamukhena sammasanaupādānakkhandhamukheneva saccesu paññattivibhāgaṃ dassetvā idāni teparivaṭṭavasena dassetuṃ ‘‘idaṃ ‘dukkha’nti me, bhikkhave’’tiādi āraddhaṃ. Tattha dassanaṭṭhena cakkhu. Yathāsabhāvato jānanaṭṭhena ñāṇaṃ. Paṭivijjhanaṭṭhena paññā. Viditakaraṇaṭṭhena vijjā. Obhāsanaṭṭhena āloko. Sabbaṃ paññāvevacanameva. Ayaṃ vevacanapaññatti. Sacchikiriyāpaññattīti paccakkhakaraṇapaññatti.
第41章 以因缘轮转为出发点，以因缘纂集的五蕴为主干，示现各圣谛中所依观念差别。此乃因缘轮回所证真知。今当由此转而示现起始“苦”谛：“此即‘苦’也，尊者们”。讲说之处，是“眼根”。如实地是认识之处，是“知识”。得知之处，是“智慧”。显现之处，是“光明”。此均是由智慧而来的称说。此即为称说的观念。称说真理的观念，是指由对治制约的观念。
Tulamatulañcāti gāthāya pacurajanānaṃ paccakkhabhāvato tulitaṃ paricchinnanti tulaṃ, kāmāvacaraṃ. Na tulanti atulaṃ, tulaṃ vā sadisamassa aññaṃ lokiyakammaṃ natthīti atulaṃ, mahaggatakammaṃ. Kāmāvacararūpāvacarakammaṃ vā tulaṃ, arūpāvacaraṃ atulaṃ, appavipākaṃ vā tulaṃ. Bahuvipākaṃ atulaṃ. Sambhavati etenāti sambhavaṃ, sambhavahetubhūtaṃ. Bhavasaṅkhāraṃ punabbhavasaṅkharaṇakaṃ. Avassajīti vissajjesi. Munīti buddhamuni. Ajjhattaratoti niyakajjhattarato . Samāhitoti upacārappanāsamādhivasena samāhito. Abhindi kavacamivāti kavacaṃ viya bhindi. Attasambhavanti attani sañjātaṃ kilesaṃ. Idaṃ vuttaṃ hoti – savipākaṭṭhena sambhavaṃ bhavābhisaṅkharaṇaṭṭhena bhavasaṅkhāranti ca laddhanāmaṃ tulātulasaṅkhātaṃ lokiyakammañca ossaji, saṅgāmasīse mahāyodho kavacaṃ viya attasambhavaṃ kilesañca ajjhattarato samāhito hutvā abhindīti.
众生如同称量秤砣的关系，如同秤砣称量物的相互对待，世人根据彼此的差别相互称重，视为公平，尤其在欲界中适用。此称量并非既非平等亦非不平等，而是与现世行为相称。欲界的行为如同被称量的秤砣，色界的行为则是不称砣的，不成熟的行为与称砣相当，成熟的行为则是不称砣者。此称量是缘起的，缘于生死流转因缘。生死行是造作生命轮回之业。所谓灭，是断除烦恼。所谓禅者，指已得佛陀圣者。所谓内在，指引导内心。所谓定，是具备调心、正定之状态。所谓贯破，犹如破除铠甲。所谓自生，指烦恼缘起自生。此理说明：在经验果报中，生死流转业作为称量的尺度，生死行作为名称，现世行为如同止战后的大战，破除铠甲，为内在定心所贯穿，断除烦恼。
Atha vā tulanti tulayanto tīrento. Atulañca sambhavanti nibbānañceva sambhavañca. Bhavasaṅkhāranti bhavagāmikammaṃ. Avassaji munīti ‘‘pañcakkhandhā aniccā, tesaṃ nirodho nibbānaṃ nicca’’ntiādinā (paṭi. ma. 3.38 atthato samānaṃ) nayena tulayanto buddhamuni bhave ādīnavaṃ nibbāne ānisaṃsañca disvā taṃ khandhānaṃ mūlabhūtaṃ bhavasaṅkhāraṃ kammakkhayakarena ariyamaggena avassaji. Kathaṃ? Ajjhattarato. So hi vipassanāvasena ajjhattarato samathavasena samāhito kavacamiva attabhāvaṃ pariyonandhitvā ṭhitaṃ attani sambhavattā ‘‘attasambhava’’nti laddhanāmaṃ sabbaṃ kilesajātaṃ abhindi, kilesābhāve kammaṃ appaṭisandhikattā avassaṭṭhaṃ nāma hoti, kilesābhāvena kammaṃ jahīti attho (dī. ni. aṭṭha. 2.169; udā. aṭṭha. 51).
或者称之为平等是衡量、界限。非平等则如同涅槃的发生。生死行为是趋向轮回的业。断除名尘称为比库圣者。佛陀因五蕴无常、因其断灭乃是永恒涅槃之理，以此理为依归，称量世间之生死行为，见其根本行所灭，断除烦恼，因真实之圣道生灭，断除名尘。何以故？内在以智慧正观之，具足止禅之定，犹如破除铠甲，乃回味自身生起之性，称之为自生。佛陀完全断除烦恼，非复生起，烦恼缺失，则身口意行为无所依止，业报得以消除，烦恼断尽遂成其所依。
Saṅkhatāsaṅkhatadhātuvinimuttassa abhiññeyyassa abhāvato vuttaṃ ‘‘tula…pe… dhammāna’’nti. Tena dhammapaṭisambhidā vuttā hotīti āha – ‘‘nikkhepapaññatti dhammapaṭisambhidāyā’’ti. Bhavasaṅkhāre samudayapakkhiyaṃ sandhāyāha ‘‘pariccāgapaññattī’’ti. Dukkhasaccapakkhiyavasena ‘‘pariññāpaññattī’’ti. Samādhānavisiṭṭhassa ajjhattaratabhāvassa vasena ‘‘bhāvanāpaññatti kāyagatāya satiyā’’ti vuttaṃ. Ajjhattaratatāvisiṭṭhassa pana samādhānassa vasena ‘‘ṭhitipaññatti cittekaggatāyā’’ti vuttanti daṭṭhabbaṃ. Abhinibbidāpaññatti cittassāti āyusaṅkhārossajjanavasena cittassa abhinīharaṇapaññatti. Upādānapaññattīti gahaṇapaññatti. Sabbaññutāyāti sammāsambuddhabhāvassa. Etena asammāsambuddhassa āyusaṅkhārossajjanaṃ natthīti dasseti. Kilesābhāvena bhagavā kammaṃ jahatīti dassento ‘‘padālanāpaññatti avijjaṇḍakosāna’’nti āha.
与有为法及无为法界相分别解脱之解脱所相关者称为『平等……诸法』。以此为法知的分别自在，即法之划分名解。因缘生法中行为展开，谓之『舍弃分别』。以苦谛实践为依据，谓之『认识分别』。于正定中所现内境，谓之『修习分别』。以内在正定之住为依止者，谓之『立见分别』。于经厌法的体验，谓之『厌倦分别』。所谓执著分别，指对贪染法的执持与拘束。所谓无所不知，指正觉佛的圆满智慧。由此显示未得正觉者尚有生命厌恶之感。佛陀以断烦恼为旨，称之为断魔法门。
Yo dukkhamaddakkhi yatonidānanti yo āraddhavipassako sabbaṃ tebhūmakaṃ dukkhaṃ adakkhi passi, tañca yatonidānaṃ yaṃ hetukaṃ, tampissa kāraṇabhāvena taṇhaṃ passi. Kāmesu so jantu kathaṃnameyyāti so evaṃ paṭipanno puriso savatthukāmesu kilesakāmesu yena pakārena nameyya abhinameyya, so pakāro natthi. Kasmā? Kāmā hi loke saṅgoti ñatvā. Yasmā imasmiṃ loke kāmasadisaṃ bandhanaṃ natthi. Vuttañcetaṃ bhagavatā ‘‘na taṃ daḷhaṃ bandhanamāhu dhīrā’’tiādi (dha. pa. 345; saṃ. ni. 1.121; netti. 106; peṭako 15), tasmā saṅkhāre āsajjanaṭṭhena saṅgoti viditvā. Tesaṃ satīmā vinayāya sikkheti kāyagatāsatiyogena satimā tesaṃ kāmānaṃ vūpasamāya tīsupi sikkhāsu appamatto sikkheyyāti attho.
观察诸苦与其因者，即为初心慧者。见透世间一切苦法，及其因缘，亦能洞察其欲求之缘。若论欲界众生，如何能断除其欲？修行者应如是实践，于诸欲中不生染著。何以故？因欲在世间属缠绕。今世间欲无缠缚故，虽有欲而无强缚。如世尊告诫智者所言：『贤者不受此缚』等。基于此义，智者以正念守护，以身念止恶欲。对此三种修习当能警觉，故应谨慎修习。
Vevacanapaññattīti khandhādīnaṃ vevacanapaññatti. Adakkhīti pana padena sambandhattā vuttaṃ – ‘‘dukkhassa pariññāpaññatti cā’’ti. Paccatthikato dassanapaññattīti anatthajananato paccatthikato dassanapaññatti. Pāvakakappāti jalitaaggikkhandhasadisā. Papātauragopamāti papātūpamāuragopamā ca.
『分别分别』者，指五蕴等的分别分别。『不见』此语相关，谓『为行苦的认识分别』。『依他见』指非正见，亦谓非真见之缘起。所谓清净火，谓水火及诸元素之相类比。所谓自由奔跑，如驴奔马，寓言快速奔跑之像。
Mohasambandhano lokoti ayaṃ loko avijjāhetukehi saṃyojanehi bandho. Bhabbarūpova dissatīti vipannajjhāsayopi māyāya sāṭheyyena ca paṭicchāditasabhāvo bhabbajātikaṃ viya attānaṃ dasseti. Upadhibandhano bālo, tamasā parivāritoti tassa pana bālassa tathā dassane sammohatamasā parivāritattā kāmaguṇesu anādīnavadassitāya kilesābhisaṅkhārehi bandhattā. Tathā bhūto cāyaṃ bālo paṇḍitānaṃ assirī viya khāyati alakkhiko eva hutvā upaṭṭhāti. Tayidaṃ sabbaṃ bālassa sato rāgādikiñcanato. Paṇḍitassa pana paññācakkhunā passato natthi kiñcananti ayaṃ saṅkhepattho. Mohasīsena vipallāsā gahitāti āha – ‘‘desanāpaññatti vipallāsāna’’nti. Viparītapaññattīti viparītākārena upaṭṭhahamānassa paññāpanā.
贪欲之缠绕被称为世间，谓此界缘无明而生之束缚。如同梦幻幻觉，迷乱而隐蔽为本性，犹如本性示现若生之相。被苦染缠绕者，犹愚者受愚痴包围。愚痴缠绕者如围城愚者，陷入无明，欲乐无苦现，迷惑被见。愚者受苦如无缘晋贞，不识真理。此皆愚者迷乱之处。智者因智慧明见无此迷惑，此即贪欲缠绕的误见。依此说，佛曰『说法是改变误解』。所谓颠倒分别，是对递进解释的说明。
Atthi nibbānanti samaṇabrāhmaṇānaṃ vācāvatthumattameva. Natthi nibbānanti paramatthato alabbhamānasabhāvattāti vippaṭipannānaṃ micchāvādaṃ bhañjituṃ bhagavatā vuttaṃ – ‘‘atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhata’’nti. Tattha hetuṃ dassetuṃ ‘‘no cetaṃ, bhikkhave’’tiādi vuttaṃ. Tassattho – bhikkhave, yadi asaṅkhatā dhātu na abhavissa, na idha sabbassa saṅkhatassa nissaraṇaṃ siyā. Nibbānañhi ārammaṇaṃ katvā pavattamānā sammādiṭṭhiādayo maggadhammā anavasesakilese samucchindanti, tato tividhassapi vaṭṭassa appavattīti.
有无灭的说法，乃是沙门婆罗门等语词表达的层次所限。究竟没有无灭，这一存在之理，从根本来说是无法获得的本性。世尊由此破除误入歧途者的错误见解，宣说：“有，诸比库，无生、无灭、无作、无变。”为显原因，世尊又宣说：“不成此间，诸比库……”等。其意为，如果无生无为的法无从生起，则一切有为法便无从灭尽。涅槃正是正见等诸圣道乘着缘起的法门，斩断无余烦恼而成就，故此有三种流转难以发生。
Tatthāyamadhippāyo – yathā pariññeyyatāya sauttarānaṃ kāmānaṃ rūpānañca paṭipakkhabhūtaṃ tabbidhurasabhāvaṃ nissaraṇaṃ paññāyati, evaṃ taṃsabhāvānaṃ saṅkhabhadhammānaṃ paṭipakkhabhūtena tabbidhuratāsabhāvena nissaraṇena bhavitabbaṃ, yañca taṃ nissaraṇaṃ. Sā asaṅkhatā dhātu. Kiñca bhiyyo? Saṅkhatadhammārammaṇaṃ vipassanāñāṇaṃ. Api ca anulomañāṇaṃ kilese na samucchedavasena pajahituṃ sakkoti. Sammutisaccārammaṇampi paṭhamajjhānādīsu ñāṇaṃ vikkhambhanamattameva karoti, kilesānaṃ na samucchedaṃ, samucchedappahānakarañca ariyamaggañāṇaṃ, tassa saṅkhatadhammasammutisaccaviparītena ārammaṇena bhavitabbaṃ, sā asaṅkhatā dhātu. Tathā nibbāna-saddo katthaci visaye aviparītattho veditabbo, upacāravuttisabbhāvato, yathā taṃ ‘‘sīhasaddo’’ti.
依此，上义具足的证量者，诸如胜解的自在众生，对恶欲、色法等生灭法显清楚，了知它们的本质是远离、断除的，正如这些具生灭法的本质以相反的断除法而真实断灭一样，这断除的法即为无为法。再者，生灭法对象的内观智（般涅槃智）能斩断烦恼，观察智转顺行则不能彻底断除烦恼。因约定的真实断除法（相应圣谛）在初禅等处，如观智多是迟滞作用，并非断除烦恼，无烦恼断除的圣道智，因相违而应住无为法（照见其理）为该知法。如此涅槃之称于某些境界虽有非反转义，乃为象征方便，譬如“狮子声”一词。
Atha vā ‘‘atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhata’’nti (udā. 73) vacanaṃ aviparītatthaṃ, bhagavatā bhāsitattā. Yañhi bhagavatā bhāsitaṃ, taṃ aviparītatthaṃ. Yathā taṃ ‘‘sabbe saṅkhārā aniccā, sabbe saṅkhārā dukkhā, sabbe dhammā anattā’’ti (ma. ni. 1.353, 356; kathā. 753; cūḷani. ajitamāṇavapucchāniddesa 4; paṭi. ma. 1.31; netti. 5; dha. pa. 277-279), evampi yuttivasena asaṅkhatāya dhātuyā paramatthato sabbhāvo veditabbo. Kiṃ vā etāya yutticintāya? Yasmā bhagavatā ‘‘atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhatanti (udā. 73), appaccayā dhammā asaṅkhatā dhammāti (dha. sa. dukamātikā 7-8) ca, asaṅkhatañca vo, bhikkhave, dhammaṃ desessāmi asaṅkhatagāminiñca paṭipada’’ntiādinā (saṃ. ni. 4.366-367, 377) ca anekehi suttapadehi nibbānadhātuyā paramatthato sabbhāvo desitoti. Tattha upanayanapaññattīti paṭipakkhato hetuupanayanassa paññāpanā. Jotanāpaññattīti paṭiññātassa atthassa siddhiyā pakāsanāpaññatti. Sesaṃ sabbaṃ suviññeyyameva.
又或释“有，诸比库，无生、无灭、无作、无变”语不违义，是世尊所说真实之义。世尊所说者即真实义，如“诸行无常、诸行苦、诸法无我”等经典语句，理当如是理解，无为法终极本性亦当如是理性的认识。何以为理？因世尊宣说“有，诸比库，无生、无灭、无作、无变”，及“无因法即无为法”等，并多处经典段语显说涅槃之终极本性。此为引摄之表达，即为对立说法的反面引证。启示之理，即证实已宣说义理的见证，皆当周详审知。
Paññattihāravibhaṅgavaṇṇanā niṭṭhitā. · 施设夺格分别注释已毕。
12. Otaraṇahāravibhaṅgavaṇṇanā12. 降下夺格分别注释
§42
42.Tattha katamo otaraṇo hāroti otaraṇahāravibhaṅgo. Tattha asekkhā vimuttīti ayaṃ tedhātuke vītarāgatā asekkhā phalavimutti. Tāniyevāti tāni asekkhāyaṃ vimuttiyaṃ saddhādīni . Ayaṃ indriyehi otaraṇāti asekkhāya vimuttiyā niddhāritehi saddhādīhi indriyehi saṃvaṇṇanāya otaraṇā.
42. 此处所称的“渡越”、“脱离”，即渡越与脱离的分别。所谓“无染净解脱”，是指离欲染的无染净解脱果。此等归属，指基于信等根具的五根所表征的渡越。
Pañcindriyāni vijjāti sammāsaṅkappo viya sammādiṭṭhiyā upakārakattā paññākkhandhe saddhādīni cattāri indriyāni vijjāya upakārakattā saṅgaṇhanavasena vuttāni. Saṅkhārapariyāpannānīti pañcasu khandhesu saṅkhārakkhandhe antogadhāni. Ye saṅkhārā anāsavāti taṃ saṅkhārakkhandhaṃ viseseti, aggaphalassa adhippetattā. Tato eva ca no bhavaṅgā. Dhammadhātusaṅgahitāti aṭṭhārasadhātūsu dhammadhātusaṅgahitā. Yadipi pubbe vītarāgatā asekkhā vimutti dassitā, tassā pana paṭipattidassanatthaṃ ‘‘ayaṃ ahamasmīti anānupassī’’ti dassanamaggo idha vuttoti imamatthaṃ dassetuṃ ‘‘ayaṃ ahamasmīti anānupassī’’tiādi vuttaṃ. Sabbaṃ vuttanayameva.
五根能知，如正思维策略者因正见辅助，与智慧蕴中信等四根辅助，合摄论述称之。所谓蕴中聚集者，是五蕴中行蕴之内聚涵。谓无染行蕴，特指此聚蕴行带头的突出地位。非生法即非身心行。本师鼻祖在十八界根中集摄法界。此前示现过净解脱，为观行示现，“我执”止观于此现前道理已示。如斯所有皆为论述之所述。
§43
43.Nissitassa calitanti taṇhādiṭṭhivasena kammaṃ anavaṭṭhānaṃ. Cutūpapātoti aparāparaṃ cavanaṃ upapatanañca. Nissitapade labbhamānaṃ nissayanaṃ uddharanto āha – ‘‘nissayo nāmā’’ti. Taṇhānissayoti taṇhābhiniveso. So hi taṇhācaritassa patiṭṭhābhāvena tathā vutto. Evaṃ diṭṭhinissayopi daṭṭhabbo. Rattassa cetanāti cetanāpadhānattā saṅkhārakkhandhadhammānaṃ cetanāsīsena taṇhaṃ eva vadati. Tenevāha – ‘‘ayaṃ taṇhānissayo’’ti. Yasmā pana viparītābhiniveso mohassa balavabhāve eva hoti, tasmā ‘‘yā mūḷhassa cetanā, ayaṃ diṭṭhinissayo’’ti vuttaṃ.
43.所依顺行者，谓因渴爱见解而有无间断的业。所谓生死轮回，指相继生灭、枯败而来的流转。得“所依”即“所由”。渴爱所依，谓渴僻的固执根本。依此三者通达。故视无明依赖，谓业隐因而不自知。如是故称其为“所依点”。若固执相反即称愚昧根本见。
Evaṃ cetanāsīsena taṇhādiṭṭhiyo vatvā idāni tattha nippariyāyena cetanaṃyeva gaṇhanto ‘‘cetanā pana saṅkhārā’’ti āha. Yā rattassa vedanā, ayaṃ sukhā vedanāti sukhāya vedanāya rāgo anusetīti katvā vuttaṃ. Tathā adukkhamasukhāya vedanāya avijjā anusetīti āha – ‘‘yā sammūḷhassa vedanā, ayaṃ adukkhamasukhā vedanā’’ti. Idha vedanāsīsena cetanā vuttā. Taṇhāyāti taṇhaṃ. Diṭṭhiyāti diṭṭhiṃ. Yathā vā sesadhammānaṃ taṇhāya nissayabhāve puggalo taṇhāya nissitoti vuccati. Evaṃ taṇhāya sesadhammānaṃ paccayabhāve puggalo taṇhāya nissitoti vuccatīti āha – ‘‘taṇhāya anissito’’ti.
如是以意志为主，称渴爱为见，此时便紧接着此处，以意志专注领受，乃言『意志乃行』。所谓夜间的感受，即为乐感受，是对乐感受的爱染追随，这已说明。又言对不乐不乐感受的无明所追随，谓『此乃不乐不乐感受』。此处以感受系意志称之。渴爱者即渴也。见者即见也。譬如余法皆依渴爱之存续而存续，若有人依渴爱存在，则谓依渴爱存续。于是说余法依渴爱之因缘，有人依渴爱存续，即谓无依于渴爱。
Passaddhīti darathapaṭippassambhanā. Kāyikāti karajakāyasannissitā. Cetasikāti cittasannissitā. Yasmā pana sā darathapaṭippassaddhi kāyacittānaṃ sukhe sati pākaṭā hoti, tasmā ‘‘yaṃ kāyikaṃ sukha’’ntiādinā phalūpacārena vuttāya passaddhiyā natiabhāvassa kāraṇabhāvaṃ dassetuṃ ‘‘passaddhakāyo’’tiādi vuttaṃ. Soti evaṃ vimuttacitto khīṇāsavo. Rūpasaṅkhaye vimuttoti rūpānaṃ saṅkhayasaṅkhāte nibbāne vimutto. Atthītipi na upetīti sassato attā ca loko cātipi taṇhādiṭṭhiupayena na upeti na gaṇhāti. Natthīti asassatoti. Atthi natthīti ekaccaṃ sassataṃ ekaccaṃ asassatanti. Nevatthi no natthīti amarāvikkhepavasena. Gambhīroti uttānabhāvahetūnaṃ kilesānaṃ abhāvena gambhīro. Nibbutoti atthītiādinā upagamanakilesānaṃ vūpasamena parinibbuto sītibhūto.
安住寂静，谓心身放松安定。身身者，依劳作者所具身也。意身者，依心所具身也。因此放松安定于心身二者，乐感得显现，故以『所现乐身』等名，作为果报的表示，以见其对安静心性的因缘犹如『安静身』之名。正如如此，内心解脱者即断尽染污。色界灭尽而解脱，谓色类消灭所成之涅槃解脱。或不执着我者生存，谓常我或非我说，依渴见而不执此恒存诸我，无从生或不生等说。无我说即不常也。有常无常者，即一部分恒常一部分非恒常。非无有非无无者，非如虚无之全无。深广者，因缘消除烦恼，深沉安乐也。涅槃者，谓依佛之诸诸法消灭染污，生凉灭余。
Idhāgatīti paralokato idha āgati. Gatīti idhalokato paralokagamanaṃ. Taṃ pana punabbhavoti āha ‘‘peccabhavo’’ti. Idha huranti dvārārammaṇadhammā dassitāti ‘‘ubhayamantarenā’’ti padena dvārappavattadhamme dassento ‘‘phassasamuditesu dhammesū’’ti āha. Tassattho – phassena saddhiṃ phassena kāraṇabhūtena ca samuditesu sambhūtesu viññāṇavedanāsaññācetanāvitakkavicārādidhammesu. Attānaṃ na passatīti tesaṃ dhammānaṃ anattabhāveneva tattha attānaṃ na passati. Virajjati virāgā vimuccatīti padehi lokuttaradhammānaṃ paṭiccasamuppādabhāvaṃ dassento tadatthatāya sīlādīnampi pariyāyena tabbhāvamāha ‘‘lokuttaro’’tiādinā.
此处所谓此来，谓自他世间而至此。所谓去，谓从此界往他界去。此谓再生故，称『有为』。说此为门之显现，谓『两边相中』用辞说明门之开启，依触而生诸法已，示意由触缘生的众种心、意、识、受、想、思维等。彼诸法非自见彼自体，缘其无我性故而不能自见。去欲放弃欲染离欲，称为地上间法，言缘起理亦不约束于戒等，故以总名谓之『超世间』。
§44
44.Nāmasampayuttoti nāmena missito. Saupādisesā nibbānadhātūti arahattaphalaṃ adhippetaṃ. Tañca paññāpadhānanti āha – ‘‘saupādisesā nibbānadhātu vijjāti. Sesaṃ sabbaṃ uttānameva.
44.称为名所缠者，以名称所连缀也。谓无余染涅槃本质者，意指阿拉汉果境为主。此即谓除去之义，且言无余染涅槃本质，盖为通称。
Otaraṇahāravibhaṅgavaṇṇanā niṭṭhitā. · 契入导法分别注释完毕。
13. Sodhanahāravibhaṅgavaṇṇanā十三、净治导法分别注释
§45
45.Tattha katamo sodhano hāroti sodhanahāravibhaṅgo. Tattha bhagavā padaṃ sodhetīti ‘‘avijjāya nivuto loko’’ti (su. ni. 1039; cūḷani. ajitamāṇavapucchā 58, ajitamāṇavapucchāniddesa 2) vadanto bhagavā – ‘‘kenassu nivuto loko’’ti (su. ni. 1038; cūḷani. ajitamāṇavapucchā 57, ajitamāṇavapucchāniddesa 1) āyasmatā ajitena pucchāvasena vuttaṃ padaṃ sodheti nāma, tadatthassa vissajjanato. No ca ārambhanti na tāva ārambhaṃ sodheti, ñātuṃ icchitassa atthassa apariyositattā. Suddho ārambhoti ñātuṃ icchitassa atthassa pabodhitattā sodhito ārambhoti attho. Aññāṇapakkhandānaṃ dveḷhakajātānaṃ vā pucchanakāle pucchitānaṃ pucchāvisayo avijaṭaṃ mahāgahanaṃ viya mahāduggaṃ viya ca andhakāraṃ avibhūtaṃ hoti. Yadā ca bhagavatā paṇḍitehi vā bhagavato sāvakehi apade padaṃ dassentehi nijjaṭaṃ nigumbaṃ katvā pañhe vissajjite mahatā gandhahatthinā abhibhavitvā obhaggapadālito gahanappadeso viya vigatandhakāro vibhūto upaṭṭhahamāno visodhito nāma hoti.
45.彼处所谓净除，谓消除之净。佛说“惑业所染生世间”之语（见增支部1039；小尼拘罗拘男问58，义注2），佛言“何者为染生界”（增阿含1038；小尼拘罗拘男问57，义注1），佛陀问答由阿濟闍男，以净除所问经文明示。非即起端，且非初级净除，旨在令意欲认识者知其显现本质。因彼无明及痴蒙为二重烦恼，彼问时烦恼非清晰明了，犹如浓重云雾极深难望之黑暗。然当佛及博学声闻揭示合适言辞，释除迷意并解答疑惑之时，如伟大象王统御群象，黑暗退散，述说词意清明亮现，故名为净除。
Sodhanahāravibhaṅgavaṇṇanā niṭṭhitā. · 净治导法分别注释完毕。
14. Adhiṭṭhānahāravibhaṅgavaṇṇanā十四、建立导法分别注释
§46
46.Tatthakatamo adhiṭṭhāno hāroti adhiṭṭhānahāravibhaṅgo. Tattha tathā dhārayitabbāti ekattavemattatāsaṅkhātasāmaññavisesamattato dhārayitabbā, na pana tattha kiñci vikappetabbāti adhippāyo. Avikappetabbatāya kāraṇaṃ niddesavāravaṇṇanāyaṃ vuttameva. Taṃ taṃ phalaṃ maggati gavesatīti maggo, tadatthikehi maggīyati gavesīyatīti vā maggo. Niratiyaṭṭhena nirassādaṭṭhena ca nirayo. Uddhaṃ anugantvā tiriyaṃ añcitāti tiracchānā. Tiracchānāva tiracchānayoni. Petatāya petti, ito pecca gatabhāvoti attho. Petti eva pettivisayo. Na suranti na bhāsanti na dibbantīti asurā. Asurā eva asurayoni. Dibbehi rūpādīhi suṭṭhu aggāti saggā. Manassa ussannatāya manussā. Vānaṃ vuccati taṇhā, taṃ tattha natthīti nibbānaṃ. Nirayaṃ gacchatīti nirayagāmī. Sesapadesupi eseva nayo. Asurayoniyoti asurayoniyā hito, asurajātinibbattanakoti attho. Saggaṃ gametīti saggagāmiyo. Manussagāmīti manussalokagāmī. Paṭisaṅkhānirodhoti paṭisaṅkhāya paṭipakkhabhāvanāya nirodho, paṭipakkhe vā tathā appavatte uppajjanārahassa paṭipakkhavuttiyā anuppādo. Appaṭisaṅkhānirodhoti saṅkhatadhammānaṃ sarasanirodho, khaṇikanirodhoti attho.
46.此处所谓所在，谓据持之义。谓须由统一专一而持，不得有变化，此为守护之道理。无法改变之意，意指不应变更也。因果关系叙述依此而释。谓依此果往邁之谓道，求其意义者谓理路。所往地：地狱谓地狱界，令心不堕也。上行下行谓异类之生趣。异类之源谓异道。饿鬼谓饿鬼界，意谓由此彼处而往生。饿鬼界即饿鬼所有。无声无语无天谓恶鬼无为。恶鬼即恶鬼类。诸天由色等精妙而生谓天界。人界谓人界众生以心生兴盛。饿称谓渴爱，非有于此即涅槃。入地狱谓堕地狱者。其余诸处亦如是。恶鬼类曰恶鬼类，谓其恶类轮转之意。天生者谓天界天众。人界天谓人界众生。止观灭谓以止观禅定修习，逆因而获断常发生之生死。无止观灭谓集体凡法断灭，意谓暂时灭尽。
§47
47. Rūpanti ekattatā. Bhūtānaṃ upādāyāti vemattatā. Upādārūpanti ekattatā. Cakkhāyatanaṃ…pe… kabaḷīkāro āhāroti vemattatā. Tathā bhūtarūpanti ekattatā. Pathavīdhātu …pe… vāyodhātūti vemattatā. Pathavīdhātūti ekattatā. Vīsati ākārā vemattatā. Āpodhātūti ekattatā. Dvādasa ākārā vemattatā. Tejodhātūti ekattatā. Cattāro ākārā vemattatā. Vāyodhātūti ekattatā. Cha ākārā vemattatāti imamatthaṃ dassento ‘‘dvīhi ākārehi dhātuyo pariggaṇhātī’’tiādimāha.
四十七、色蕴的统一性。众生执著于存在的混乱。执著是色蕴的统一性。以眼根为例，执著于眼根即为混乱。如此，众生的形色的统一性。以地界为例 …… 以风界为例也是混乱。地界的统一性有二十种形态，也是混乱。水界的统一性有十二种形态，也是混乱。火界的统一性有四种形态，也是混乱。风界的统一性有六种形态，显此旨趣说：“二种形态被称为界。”这类说法等。
Tattha kesāti kesā nāma upādinnakasarīraṭṭhakā kakkhaḷalakkhaṇā imasmiṃ sarīre pāṭiyekko pathavīdhātukoṭṭhāso. Lomā nāma…pe… matthaluṅgaṃ nāma sarīraṭṭhakaṃ kakkhaḷalakkhaṇaṃ imasmiṃ sarīre pāṭiyekko koṭṭhāsoti ayaṃ vemattatā. Āpodhātūtiādikoṭṭhāsesu pittādīsu eseva nayo. Ayaṃ pana viseso – yena cāti yena tejodhātunā kupitena. Santappatīti ayaṃ kāyo santappati ekāhikajarādibhāvena usumajāto hoti. Yena ca jīrīyatīti yena ayaṃ kāyo jarīyati. Indriyavekallataṃ balakkhayaṃ valittacapalitādiñca pāpuṇāti. Yena ca pariḍayhatīti yena kupitena ayaṃ kāyo ḍayhati, so ca puggalo ‘‘ḍayhāmi ḍayhāmī’’ti kandanto satadhotasappigosītacandanādilepanaṃ tālavaṇṭavātañca paccāsīsati. Yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchatīti asitaṃ vā odanādi, pītaṃ vā pānakādi, khāyitaṃ vā piṭṭhakhajjakādi, sāyitaṃ vā ambapakkamadhuphāṇitādi sammā paripākaṃ gacchati, rasādibhāvena vivekaṃ gacchatīti attho. Ettha ca purimā tayo tejodhātū catusamuṭṭhānā. Pacchimo kammasamuṭṭhānova.
其中文丝指的是毛发，是有粗糙体质的身体构成之一，为此系统中唯一的地界构造部分。毛发等项构成该体系中唯一粗糙的身体构造，是此混乱的缘起。水界等构造也同样适用于胆汁等。特殊之处在于，火界由愤怒等因素激起，腾动发热，因此称该身为被激动的身，或为热性生起的身体。并且该身因年老而衰减，是衰老的体现。此身达致感官丧失、力量消亡、扰乱不安等症状。该身因愤怒而燃烧，燃烧时人发出叫喊声，涂抹香油和药膏以缓解痛苦，伴随风声。该身经历酸、苦、咸、涩等味觉变化，表现为酸味如汤水，苦味如苦药，咸味如盐渍，涩味如发酸的水果，是彻底成熟的表现，由此体现气味诸法之区别。在此以前有三种火界现象起，后者为业的结果。
Uddhaṅgamā vātāti uggārahikkārādipavattakā uddhaṃ ārohanavātā. Adhogamā vātāti uccārapassāvādinīharaṇakā adho orohanavātā. Kucchisayā vātāti antānaṃ bahivātā. Koṭṭhāsayā vātāti antānaṃ antovātā. Aṅgamaṅgānusārino vātāti dhamanijālānusārena sakalasarīre aṅgamaṅgāni anusaṭā samiñjanapasāraṇādinibbattakā vātā. Assāsoti antopavisananāsikavāto. Passāsoti bahinikkhamananāsikavāto. Ettha ca purimā sabbe catusamuṭṭhānā. Assāsapassāsā cittasamuṭṭhānā eva. Evaṃ vemattatādassanavasena vibhāgena udāhaṭā catasso dhātuyo paṭikkūlamanasikāravasena upasaṃharanto ‘‘imehi dvācattālīsāya ākārehī’’tiādimāha. Tattha na gayhūpaganti na gahaṇayoggaṃ. Sabhāvabhāvatoti sabhāvalakkhaṇato.
上升风是由揪拉皮肤等动作产生的上升气流。下降风是发声吐气所引起的下降气流。囊中风是身体内部的外向气流。腹腔风是身体内部的内向气流。顺应四肢之风是依照筋脉之网遍布全身，顺流于四肢，牵引、伸展、散布的风。吸气是进入鼻孔的气流。呼气是自鼻孔排出的气流。在此以前的所有四种风现象构成整体。吸气与呼气合成意念现象的聚合物。依据混乱现象的显现，指出四界以四十种形态反向运作解释，如“由这四十二种形态等”。其中不包括物质执持及束缚，所谓自然属性即自然特征。
Evaṃ paṭikkūlamanasikāraṃ dassetvā puna tattha sammasanacāraṃ pāḷivaseneva dassetuṃ ‘‘tenāha bhagavā yā ceva kho panā’’tiādimāha. Taṃ sabbaṃ suviññeyyaṃ.
如上所述指出了反向作用，接着以巴利文形式展示正向作用的教理，言：“世尊说不论何者……”，须全部了知。
§48
48. Evaṃ saccamaggarūpadhammavasena adhiṭṭhānahāraṃ dassetvā idāni avijjāvijjādīnampi vasena taṃ dassetuṃ ‘‘avijjāti ekattatā’’tiādi vuttaṃ. Tattha ‘‘dukkhe aññāṇa’’ntiādīsu yasmā avijjā dukkhasaccassa yāthāvasarasalakkhaṇaṃ jānituṃ paṭivijjhituṃ na deti chādetvā pariyonandhitvā tiṭṭhati, tasmā ‘‘dukkhe aññāṇa’’nti vuccati. Tathā yasmā dukkhasamudayassa dukkhanirodhassa dukkhanirodhagāminiyā paṭipadāya yāthāvasarasalakkhaṇaṃ jānituṃ paṭivijjhituṃ na deti chādetvā pariyonandhitvā tiṭṭhati, tasmā ‘‘dukkhanirodhagāminiyā paṭipadāya aññāṇa’’nti vuccati. Pubbanto atītaddhabhūtā khandhāyatanadhātuyo. Aparanto anāgataddhabhūtā. Pubbantāparanto tadubhayaṃ. Idappaccayatā saṅkhārādīnaṃ kāraṇāni avijjādīni. Paṭiccasamuppannā dhammā avijjādīhi nibbattā saṅkhārādidhammā.
四十八、依此显示圣谛之终极真实，以无明及诸漏为凭借，阐述“无明之统一性”等。如“于苦是无知”等，因无明无法彻悟及证知苦圣谛的真实特征，为此掩蔽、欢喜掩盖故，故称为“于苦是无知”。又因无法真实证知苦集、苦灭、导向灭苦之道圣谛，亦称“于苦集灭道是无知”。过去已成，现今正在，未来未成诸有色界及触根之类。过去与未来，二者皆存在。现时缘起于行等因，故称无明。因缘生起的诸法则是无明之所生起，行等诸法。
Tatthāyaṃ avijjā yasmā atītānaṃ khandhādīnaṃ yāva paṭiccasamuppannānaṃ dhammānaṃ yāthāvasarasalakkhaṇaṃ jānituṃ paṭivijjhituṃ na deti chādetvā pariyonandhitvā tiṭṭhati, tasmā ‘‘pubbante aññāṇaṃ yāva paṭiccasamuppannesu dhammesu aññāṇa’’nti vuccati, evāyaṃ avijjā kiccato jātitopi kathitā. Ayañhi imāni aṭṭha ṭhānāni jānituṃ paṭivijjhituṃ na detīti kiccato kathitā. Uppajjamānāpi imesu aṭṭhasu ṭhānesu uppajjatīti jātito kathitā. Evaṃ kiccato jātito ca kathitāpi lakkhaṇato kathite eva sukathitā hotīti lakkhaṇato dassetuṃ ‘‘aññāṇa’’ntiādi vuttaṃ.
此处无明是由于不能真实证知与深入了解过去存在的及缘起的诸法特点而生起，故称“于过去是无知”，也因此说明无明乃生生世世之因。此八处（八种境界）不能真实证知与深入了解，故从效用上说是无知。虽有新生于这八处，亦称为生。因以此功用，虽为述说生，说明其本质特性是善巧善说，故显示为“无知”等。
Tattha ñāṇaṃ atthānatthaṃ kāraṇākāraṇaṃ catusaccadhammaṃ viditaṃ pākaṭaṃ karoti. Ayaṃ pana avijjā uppajjitvā taṃ viditaṃ pākaṭaṃ kātuṃ na detīti ñāṇapaccanīkato aññāṇaṃ. Dassanantipi paññā, sā hi taṃ ākāraṃ passati. Avijjā pana uppajjitvā passituṃ na detīti adassanaṃ. Abhisamayotipi paññā, sā taṃ ākāraṃ abhisameti. Avijjā pana uppajjitvā taṃ abhisametuṃ na detīti anabhisamayo. Anubodho sambodho paṭivedhotipi paññā, sā taṃ ākāraṃ anubujjhati sambujjhati paṭivijjhati. Avijjā pana uppajjitvā taṃ anubujjhituṃ sambujjhituṃ paṭivijjhituṃ na detīti ananubodho asambodho appaṭivedho. Tathā sallakkhaṇaṃ upalakkhaṇaṃ paccupalakkhaṇaṃ samapekkhaṇantipi paññā, sā taṃ ākāraṃ sallakkhati upalakkhati paccupalakkhati samaṃ sammā ca apekkhati. Avijjā pana uppajjitvā tassa tathā kātuṃ na detīti asallakkhaṇaṃ anupalakkhaṇaṃ apaccupalakkhaṇaṃ asamapekkhaṇanti ca vuccati.
于此，智慧使四圣谛之法—即缘起起因与非起因—显然通达而明了。此乃智慧之所成就。然无明既生，则不允许成就该显显的智慧，此谓无智。见解亦是智慧，因其能观察此现象之形态。而无明生时不允许见此形态，此谓不见。进一步说，通达精进亦是智慧，持续深入该形态的观照。无明生时不允许如是深入，此谓不通达。觉悟、正觉及断除亦是智慧，智慧理解、彻悟并灭断此形态。而无明生时不允许理解、彻悟与断灭，此谓不觉、不正觉、不断除。又，智慧亦是如实分别、辨别及互相鉴察此法，并正等平衡而无偏。无明生则不允许如是分别、辨别、互鉴及正等，此谓不分别、不辨别、不互鉴、不平衡。
Nāssa kiñci paccakkhakammaṃ atthi, sayañca appaccavekkhitvā katakammanti appaccakkhakammaṃ. Dummedhānaṃ bhāvo dummejjhaṃ. Bālānaṃ bhāvo bālyaṃ. Sampajaññanti paññā, sā atthānatthaṃ kāraṇākāraṇaṃ catusaccadhammaṃ sampajānāti. Avijjā pana uppajjitvā taṃ kāraṇaṃ pajānituṃ na detīti asampajaññaṃ. Mohanavasena moho. Pamohanavasena pamoho. Sammohanavasena sammoho. Avindiyaṃ vindati, vindiyaṃ na vindatīti avijjā. Vaṭṭasmiṃ ohanati otaratīti avijjogho. Vaṭṭasmiṃ yojetīti avijjāyogo. Appahīnaṭṭhena ceva punappunaṃ uppajjanato ca avijjānusayo. Magge pariyuṭṭhitacorā viya addhike kusalacittaṃ pariyuṭṭhāti viluppatīti avijjāpariyuṭṭhānaṃ. Yathā nagaradvāre palighasaṅkhātāya laṅgiyā patitāya manussānaṃ nagarappaveso pacchijjati, evameva yassa sakkāyanagare ayaṃ patitā, tassa nibbānasampāpakaṃ ñāṇagamanaṃ pacchijjatīti avijjālaṅgī nāma hoti. Akusalañca taṃ mūlañca, akusalānaṃ vā mūlanti akusalamūlaṃ. Taṃ pana na aññaṃ, idhādhippeto mohoti moho akusalamūlanti ayaṃ ekapadiko avijjāya atthuddhāro. Ayaṃ vemattatāti ayaṃ avijjāya vemattatā.
无明无所依，无任何对待、反思之行为，而身心既未发起而自行为之者则非无明。愚昧者所具之愚昧根本，愚笨人所具之愚痴根本。具正念者明确知晓四圣谛的因果缘起义理。然无明既生犹不能认识缘起，则谓为不正念。此为无明之云雾，无明之愚蒙，无明之痴迷。无明为污垢，难以除去且难得除去。无明存在如旋涡般淹没梵行道心。无明种子未断如未清净之泥土反复生起。佛理道心暂时显现如在盗贼行窃时因惑失失其财宝，无明之强盛即如盗贼乘虚而入。若此无明堕落于心则净智之路没断，故无明为惑乱之根本，所谓愚痴妄念之根。此即愚瞋之为愚痴。
Vijjāti vindiyaṃ vindatīti vijjā, vijjhanaṭṭhena vijjā, viditakaraṇaṭṭhena vijjā. ‘‘Dukkhe ñāṇa’’ntiādīsu dukkhasaccassa yāthāvasarasalakkhaṇaṃ jānāti passati paṭivijjhatīti dukkhe ariyasacce visayabhūte ñāṇaṃ ‘‘dukkhe ñāṇa’’nti vuttaṃ. Esa nayo sesesupi. Paññāti tassa tassa atthassa pākaṭakaraṇasaṅkhātena paññāpanaṭṭhena paññā, tena tena vā aniccādinā pakārena dhamme jānātīti paññā. Pajānanākāro pajānanā. Aniccādīni vicinatīti vicayo. Pakārehi vicinatīti pavicayo. Catusaccadhamme vicinatīti dhammavicayo. Aniccādīnaṃ sallakkhaṇavasena sallakkhaṇā. Tesaṃyeva pati pati upalakkhaṇavasena paccupalakkhaṇā. Paṇḍitabhāvo paṇḍiccaṃ. Kusalabhāvo kosallaṃ. Nipuṇabhāvo nepuññaṃ. Aniccādīnaṃ vibhāvanavasena vebhabyā. Tesaṃyeva cintanavasena cintā. Aniccādīni upaparikkhatīti upaparikkhā. Bhūrīti pathaviyā nāmaṃ, ayampi saṇhaṭṭhena vitthataṭṭhena ca bhūrī viyāti bhūrī. Tena vuttaṃ – ‘‘bhūrī vuccati pathavī, tāya pathavisamāya vitthatāya paññāya samannāgatoti bhūripañño’’ti (mahāni. 27). Api ca bhūrīti paññāyevetaṃ adhivacanaṃ. Bhūte atthe ramatīti bhūrī.
智慧即了知、认识、见解。智慧建立于知识之上，建立于明示之上。如对苦圣谛有适切的明证与观察理解，及对苦圣谛诸义理有明确认识。此称为“知苦”等之智慧。智慧亦显明种种法的实相，如无常等。这里智慧为认识、披露各种意义的功能。以无常等三法为实相相，细微分别观察的过程称作观察或思维。对无常等法之细致观照谓为思考。对四圣谛法理的分析称为法理观照。深识无常等法的相状即为智慧的展现。智者者知其义，善巧者用而熟练。以无常等法的观照为基础，智慧深入究察。此亦谓细心而全知。又“地”(bhū)谓大地，故“博识”之称亦从此而来，即智慧广博，深具遍知也。
Kilese medhati hiṃsatīti medhā, khippaṃ gahaṇadhāraṇaṭṭhena vā medhā. Yassuppajjati, taṃ sattaṃ hitapaṭipattiyaṃ sampayuttaṃ vā yāthāvalakkhaṇapaṭivedhe pariṇetīti pariṇāyikā. Aniccādivasena dhamme vipassatīti vipassanā. Sammā pakārehi aniccādīni jānātīti sampajaññaṃ. Uppathapaṭipanne sindhave vīthiāropanatthaṃ patodo viya uppathe dhāvanakūṭacittaṃ vīthiāropanatthaṃ vijjhatīti patodo viyāti patodo. Dassanalakkhaṇe indaṭṭhaṃ kāretīti indriyaṃ, paññāsaṅkhātaṃ indriyaṃ paññindriyaṃ. Avijjāya na kampatīti paññābalaṃ. Kilesacchedanaṭṭhena paññāva satthaṃ paññāsatthaṃ. Accuggataṭṭhena paññāva pāsādo paññāpāsādo. Ālokanaṭṭhena paññāva āloko paññāāloko.
烦恼之慧称为聪明智力，即迅速理解和把握之力。所生之智慧，引导入七种功德行为，是完善成就之道的标志。依无常法观照即为观智。对无常等法的正确认识即是正念精进。正知正觉能了知法的真相，如水流顺畅而行，智慧亦通达其道。对观察所得印象能透彻之意即为明智的根本。智慧力不为无明所动摇。智慧能断除烦恼，慧力无量。智慧如楼阁般巍峨壮丽，光明照耀无碍。智慧亦如明灯、明耀，发光普照。智慧是心中宝藏、无与伦比的璀璨宝石，拥有智慧者即不被无明所迷惑，且在世间无所迷失，是心智清明之表现。此谓法之观察阶段的智慧，也谓觉支中的法觉，乃正觉重要组成部分。何以反复称此？为强调此非愚痴，而是明慧对抗愚痴，并消除其对立面之法的宣示。正见即具正当、适时、善巧的见解。法觉为正觉觉支，明了纯正美好。道之支脉为圣道组成部分，谓有因缘。圣道圆满即选择此道。
Obhāsanaṭṭhena paññāva obhāso paññāobhāso. Pajjotanaṭṭhena paññāva pajjoto paññāpajjoto. Ratikaraṇaṭṭhena ratidāyakaṭṭhena ratijanakaṭṭhena cittīkataṭṭhena dullabhapātubhāvaṭṭhena atulaṭṭhena anomasattaparibhogaṭṭhena ca paññāva ratanaṃ paññāratanaṃ. 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 paṭipakkho dhammavicayasaṅkhāto amohova idhādhippetoti. Sammādiṭṭhīti yāthāvaniyyānikakusaladiṭṭhi. Dhammavicayasaṅkhāto pasattho sundaro vā bojjhaṅgoti dhammavicayasambojjhaṅgo. Maggaṅganti ariyamaggassa aṅgaṃ kāraṇanti maggaṅgaṃ. Ariyamaggassa antogadhattā maggapariyāpannanti.
依止无觉净不起的觉虽称无念起定，即禅定之名。初禅断色贫乏现象。依止觉照明之为慧，即慧的显现。定为慧舍之基。非慧不入定，定无慧则不称为定。慧为观察法之光明、明了，慧为智慧之本源。慧亦谓为内心灯火，灭除烦恼之光。正定中之慧具为珍宝，远胜一切，难能可贵。慧如珠宝，给予心灵甘露，如宝石光华，难以比拟。具慧者即心明亮，未曾迷失，也未在现时迷惑中沉沦，无愚痴之赖。此即法理的鉴察阶段。为何复说此？为了强调慧又是除愚痴之法的显现。由此彰显凡愚不识法理，慧者通达真理，能断烦恼故智为极善妙。正见即具正确、适时、合宜之善见。法理觉支为正觉七支中之一。道支名指连结而成──使道成就且圆满之因缘。圣道之全为终极，谓缘合成就。
Asaññāsamāpattīti saññāvirāgabhāvanāvasena pavattitā asaññabhavūpapattinibbattanasamāpatti. Anuppanne hi buddhe ekacce titthāyatane pabbajitvā vāyokasiṇe parikammaṃ katvā catutthajjhānaṃ nibbattetvā jhānā vuṭṭhāya saññāya dosaṃ passanti, saññāya sati hatthacchedādidukkhañceva sabbabhayāni ca honti, ‘‘alaṃ imāya saññāya, saññābhāvo santo’’ti evaṃ saññāya dosaṃ passitvā saññāvirāgavasena catutthajjhānaṃ nibbattetvā aparihīnajjhānā kālaṃ katvā asaññīsu nibbattanti. Cittaṃ nesaṃ cuticittanirodheneva idha nivattati, rūpakkhandhamattameva tattha nibbattati.
此谓无色定中因无明厌离而生之无色界无念相，即无念禅定状态。此定中能修习无念离欲，生灭止息现世烦恼及障碍之境。初成就此定，或有行者于佛时，入僧团，修此四空定、止息四念处禅定后，此间却见无念相生起嗔恨。嗔恨由无念之识现起，伴随无念之定，更有诸苦如断手痛及种种畏怖升起。谓曰：“此由无念相所生，故称无念无为定。”既觉此嗔恨，即以无念离欲离贪生起此定，进入不动无念无为禅。彼诸不动禅境即由初止嗔恨相续而起。心之流转止息于此。惟色蕴中不动定生起。
Te yathā nāma jiyāvegukkhitto saro yattako jiyāvego, tattakameva ākāse gacchati, evamevaṃ jhānavegukkhittā upapajjitvā yattako jhānavego, tattakameva kālaṃ tiṭṭhanti. Jhānavege pana parikkhīṇe tattha rūpakkhandho antaradhāyati, idha paṭisandhisaññā uppajjati, taṃ sandhāya vuttaṃ – ‘‘asaññabhavūpapattinibbattanasamāpattī’’ti. Vibhūtasaññāsamāpattīti viññāṇañcāyatanasamāpatti. Sā hi paṭhamāruppaviññāṇassa paṭhamāruppasaññāyapi vibhāvanato ‘‘vibhūtasaññā’’ti vuccati. Keci ‘‘vibhūtarūpasaññā’’ti paṭhanti, tesaṃ matena vibhūtarūpasamāpatti nāma sesāruppasamāpattiyo. Sesā samāpattiyo suviññeyyāva.
正如鱼跃入水时的水速、鱼速，鱼速虽快却与水速齐发，直接进入空中；同理，禅定的加速生起时，禅速速至，禅速止驻。然禅速消逝时，色蕴便失现，彼处由断念再起，此复起有言称为「无识灭之生、灭、续、集」法相。所谓殊胜识蕴之现起，即是识与六处（眼、耳、鼻、舌、身、意）接触。如初转无色识所缘识种，也称为殊胜识相。有人亦说成「殊胜色相」，依我们见解，殊胜色相应是无色相续之现起。续现起之体极难解知。
Nevasekkhanāsekkho jhāyīti jhānalābhī puthujjano. Ājāniyo jhāyīti arahā, sabbepi vā ariyapuggalā. Assakhaluṅko jhāyīti khaluṅkassasadiso jhāyī. Tathā hi khaluṅko asso damathaṃ na upeti ito cito ca yathāruci dhāvati, evamevaṃ yo puthujjano abhiññālābhī, so abhiññā assādetvā ‘‘alamettāvatā, katamettāvatā’’ti uttaridamathāya aparisakkanto abhiññācittavasena ito cito ca dhāvati pavattati, so ‘‘assakhaluṅko jhāyī’’ti vutto. Diṭṭhuttaro jhāyīti jhānalābhī diṭṭhigatiko. Paññuttaro jhāyīti lakkhaṇūpanijjhānena jhāyī, sabbo eva vā paññādhiko jhāyī.
「不见秒失者」者，即禅定之得入者，是未生阿拉汉之凡夫称之。阿拉汉则称为「未生禅定」者，圣人皆是如此。有言「是者禅者，似禅者」者，谓似禅者者，实则未得禅定；如马匹之难御，虽驰骋而不入范畴，凡夫习得神通亦然，虽得无量，然非真知，以胡言蔽真，故曰「似禅者」。见已长进者言「得禅者」即怀见通；慧通达者谓「得禅者」，意指因慧观禅定，是故慧胜分外出众。
Saraṇo samādhīti akusalacittekaggatā, sabbopi vā sāsavo samādhi. Araṇo samādhīti sabbo kusalābyākato samādhi, lokuttaro eva vā. Savero samādhīti paṭighacittesu ekaggatā. Avero samādhīti mettācetovimutti. Anantaradukepi eseva nayo. Sāmiso samādhīti lokiyasamādhi. So hi anatikkantavaṭṭāmisalokāmisatāya sāmiso. Nirāmiso samādhīti lokuttaro samādhi. Sasaṅkhāro samādhīti dukkhāpaṭipado dandhābhiñño sukhāpaṭipado ca dandhābhiñño. So hi sasaṅkhārena sappayogena cittena paccanīkadhamme kicchena kasirena niggahetvā adhigantabbo. Itaro asaṅkhāro samādhi. Ekaṃsabhāvito samādhīti sukkhavipassakassa samādhi. Ubhayaṃsabhāvito samādhīti samathayānikassa samādhi. Ubhayato bhāvitabhāvano samādhīti kāyasakkhino ubhatobhāgavimuttassa ca samādhi. So hi ubhayato bhāgehi ubhayato bhāvitabhāvano.
「舍利三昧」者，心无恶念专注一境，是所有烦恼断灭之禅定。凡善分别名为「阿兰那三昧」，超越世间者也。恶念心有诸碍者为「戒禁三昧」。无虑慈心开的为「无障碍三昧」。间断性存在者为「间隙三昧」。对欲望无所执着者为「凡夫界三昧」，因其未得超越故也。超越娑婆界者为「出世界三昧」。有染污与断灭俱知之为「有染三昧」，无染者称为「无染三昧」。专一为止观之禅者称为「单一境界三昧」，止住为主者称为「二境界三昧」，两者均修者称为「两利三昧」。
Āgāḷhapaṭipadāti kāmānaṃ orohanapaṭipatti, kāmasukhānuyogoti attho. Nijjhāmapaṭipadāti kāmassa nijjhāpanavasena khedanavasena pavattā paṭipatti, attakilamathānuyogoti attho. Akkhamā paṭipadātiādīsu padhānakaraṇakāle sītādīni asahantassa paṭipadā, tāni nakkhamatīti akkhamā. Sahantassa pana tāni khamatīti khamā. ‘‘Uppannaṃ kāmavitakkaṃ nādhivāsetī’’tiādinā (ma. ni. 1.26; a. ni. 4.14; 6.58) nayena micchāvitakke sametīti samā. Manacchaṭṭhāni indriyāni dametīti damā paṭipadā.
「坚实修道」者，即断欲道，也就是断除感官欲乐之法。所谓「熄灭修道」乃至息欲、离欲，具有苦触含义。苦冷修道，指修行时不忍受冷暑等苦，是所谓熄灭。忍者可以承受苦，自在称为忍。言「不染欲念」即意指斜见无人染染而求灭欲念。修持制六入门所谓「限定心意法」，即心之制伏法。
Evanti iminā vuttanayena. Yo dhammoti yo koci jātiādidhammo. Yassa dhammassāti tato aññassa jarādidhammassa. Samānabhāvoti dukkhādibhāvena samānabhāvo. Ekattatāyāti samānatāya dukkhādibhāvānaṃ ekībhāvena. Ekī bhavatīti anekopi ‘‘dukkha’’ntiādinā ekasaddābhidheyyatāya ekī bhavati. Etena ekattatāya lakkhaṇamāha. Yena yena vā pana vilakkhaṇoti yo dhammo yassa dhammassa yena yena bhāvena visadiso. Tena tena vemattaṃ gacchatīti tena tena bhāvena so dhammo tassa dhammassa vemattataṃ visadisattaṃ gacchati, dukkhabhāvena samānopi jātiādiko abhinibbattiādibhāvena jarādikassa visiṭṭhataṃ gacchatīti attho. Iminā vemattatāya lakkhaṇamāha.
如是教法中，所谓法者，即一切诸法生灭之理。诸法即有生老病死之相。与诸法相对应有不共法即老死法。所谓同一性者，即在苦等相同性质上具有相应统一。统一即谓多种“苦”等诸相，有一名称，故谓统一。由此统一特征显现。所谓分别者，即谓诸法分别显异，法与法之间依互起相差异。显异者即诸法间的差别，因为诸法虽同为法，然所处相异，故表现出诸多分别。由诸分别显现其法特性。即以此特性，诸法表现生老病死等不同之差异与特征。
Idāni tāva ekattavemattatāvisaye niyojetvā dassetuṃ ‘‘sutte vā veyyākaraṇe vā’’tiādi vuttaṃ. Tattha pucchitanti pucchāvasena desitasuttavasena vuttaṃ, na pana adhiṭṭhānahārassa pucchāvisayatāya. Sesaṃ uttānameva.
现在以上统一与差别的道理，应以此理导引，说明于经论之中。彼处所问，乃因经典所说而问，并非依借捆绑心意的问话。余下即作名称解释。
Adhiṭṭhānahāravibhaṅgavaṇṇanā niṭṭhitā. · 建立导法分别注释完毕。
15. Parikkhārahāravibhaṅgavaṇṇanā十五、缘具导法分别注释
§49
49.Tatthakatamo parikkhāro hāroti parikkhārahāravibhaṅgo. Tattha yo dhammo yaṃ dhammaṃ janayati, tassa so parikkhāroti saṅkhepato parikkhāralakkhaṇaṃ vatvā taṃ vibhāgena dassetuṃ ‘‘kiṃlakkhaṇo’’tiādi vuttaṃ. Tattha hinoti attano phalaṃ paṭikāraṇabhāvaṃ gacchatīti hetu. Paṭicca etasmā phalaṃ etīti paccayo. Kiñcāpi hetupaccayasaddehi kāraṇameva vuccati, tathāpi tattha visesaṃ vibhāgena dassetuṃ ‘‘asādhāraṇalakkhaṇo’’tiādi vuttaṃ. Sabhāvo hetūti samānabhāvo bījaṃ hetu. Nanu ca bījaṃ aṅkurādisadisaṃ na hotīti? No na hoti, aññato hi tādisassa anuppajjanato.
肇因有别，是为肇因别分。此中所谓肇因者，即一切法之所生起者。撷言肇因特性，用以表分其义。谓因者，为自身果报而发生之缘也，故因与果相依。因与果言者，因乃缘故。虽谓因缘之名为因，然此中须以别分明示唯一特性，谓曰「非常特性」等。谓性即缘因相等，等同本源因。然种子如芽非此等乎？非也。彼因无此等相而得不生者也。
‘‘Yathā vā panā’’tiādināpi udāharaṇantaradassanena hetupaccayānaṃ visesameva vibhāveti. Tattha duddhanti khīraṃ. Dadhi bhavatīti ekattanayena abhedopacārena vā vuttaṃ, na aññathā. Na hi khīraṃ dadhi hoti. Tenevāha – ‘‘na catthi ekakālasamavadhānaṃ duddhassa ca dadhissa cā’’ti. Atha vā ghaṭe duddhaṃ pakkhittaṃ dadhi bhavati, dadhi tattha kālantare jāyati paccayantarasamāyogena, tasmā na catthi ekakālasamavadhānaṃ duddhassa ca dadhissa ca rasakhīravipākādīhi bhinnasabhāvattā. Evamevanti yathā hetubhūtassa khīrassa phalabhūtena dadhinā na ekakālasamavadhānaṃ, evamaññassāpi hetussa phalena na ekakālasamavadhānaṃ, na tathā paccayassa, na hi paccayo ekantena phalena bhinnakālo evāti. Evampi hetupaccayānaṃ viseso veditabboti adhippāyo.
譬如诸喻中乃谓肇因缘之特异，明辨焉。如乳汁遇热即化为酪，以统一柔和者，无其他之说。乳汁不即成酪，故说“无同时得乳与酪”。若器中酪成，是由时间异灭与因缘接合，故无同时乳酪，不同本性。正如肇因之乳汁果时，无同时，亦如他因果，无同时成，无单一时相异无常也。由此可得肇因缘之特异理，实为理智所应省察。
Evaṃ bāhiraṃ hetupaccayavibhāgaṃ dassetvā idāni ajjhattikaṃ dassetuṃ ‘‘ayañhi saṃsāro’’tiādi vuttaṃ. Tattha ‘‘avijjā avijjāya hetū’’ti vutte kiṃ ekasmiṃ cittuppāde anekā avijjā vijjantīti? Āha ‘‘purimikā avijjā pacchimikāya avijjāya hetū’’ti. Tena ekasmiṃ kāle hetuphalānaṃ samavadhānaṃ natthīti etamevatthaṃ samattheti. Tattha ‘‘purimikā avijjā’’tiādinā hetuphalabhūtānaṃ avijjānaṃ vibhāgaṃ dasseti. ‘‘Bījaṅkuro viyā’’tiādinā imamatthaṃ dasseti – yathā bījaṃ aṅkurassa hetu hontaṃ samanantarahetutāya hetu hoti. Yaṃ pana bījato phalaṃ nibbattati, tassa bījaṃ paramparahetutāya hetu hoti. Evaṃ avijjāyapi hetubhāve daṭṭhabbanti.
正显外在肇因别分后，今进显内在肇因因果，谓曰「此即轮回」等。言「无明为无明因」者，何以一心生多无明乎？答曰前无明为后无明之因。是故一时无法具足因果相续之理。故显前无明者，为因果相依中之无明别分。以「种子发芽」喻，若种子为芽之因，则因立刻为因。因种生果，果亦以因续。故无明亦现因状态。
Puna ‘‘yathā vā panā’’tiādināpi hetupaccayavibhāgameva dasseti. Tattha thālakanti dīpakapallikā. Anaggikanti aggiṃ vinā. Dīpetunti jāletuṃ. Iti sabhāvo hetūti evaṃ padīpujjālanādīsu aggiādipadīpasadisaṃ kāraṇaṃ sabhāvo hetu. Parabhāvo paccayoti tattheva kapallikāvaṭṭitelādisadiso aggito añño sabhāvo paccayo. Ajjhattikoti niyakajjhattiko niyakajjhatte bhavo. Bāhiroti tato bahibhūto. Janakoti nibbattako. Pariggāhakoti upatthambhako. Asādhāraṇoti āveṇiko. Sādhāraṇoti aññesampi paccayuppannānaṃ samāno.
复以「如是如是」明肇因缘之分类。称穗为灯花，称秫为火苗。火即点燃之物也。故本性为因，正如灯火之点燃等因，故谓本性因。旁因即火之覆层，如秫芽等部分，属他性因。内因为根基之愿，外因谓其生成之外境，生者谓一切之发起者。非常者谓偶然，无常之因。常者谓他诸因久恒存在者。
Idāni yasmā kāraṇaṃ ‘‘parikkhāro’’ti vuttaṃ, kāraṇabhāvo ca phalāpekkhāya, tasmā kāraṇassa yo kāraṇabhāvo yathā ca so hoti, yañca phalaṃ yo ca tassa viseso, yo ca kāraṇaphalānaṃ sambandho, taṃ sabbaṃ vibhāvetuṃ ‘‘avupacchedattho’’tiādi vuttaṃ. Tattha kāraṇaphalabhāvena sambandhatā santati. Ko ca tattha sambandho, ko kāraṇaphalabhāvo ca? So eva avupacchedattho. Yo phalabhūto aññassa akāraṇaṃ hutvā nirujjhati, so vupacchinno nāma hoti, yathā taṃ arahato cuticittaṃ. Yo pana attano anurūpassa phalassa hetu hutvā nirujjhati, so anupacchinno eva nāma hoti, hetuphalasambandhassa vijjamānattāti āha – ‘‘avupacchedattho santatiattho’’ti.
今既言肇因为“肇因”，因缘状态则依果报而定。故当一一分辨因缘状态，及果报之特异，及因果连系关系，此皆为「不待断」义之所释。问如何识别因果联系与因果状态？答曰即是不待断义。谓生起之果缘他者无缘，名为决断；自缘果而灭者名不决断。谓因果关系之证味曰不待断义。
Yasmā ca kāraṇato nibbattaṃ phalaṃ nāma, na anibbattaṃ, tasmā ‘‘nibbattiattho phalattho’’ti vuttaṃ. Yasmā pana purimabhavena anantarabhavapaṭisandhānavasena pavattā upapattikkhandhā punabbhavo, tasmā vuttaṃ – ‘‘paṭisandhiattho punabbhavattho’’ti. Tathā yassa puggalassa kilesā uppajjanti, taṃ palibundhenti sammā paṭipajjituṃ na denti. Yāva ca maggena asamugghātitā, tāva anusenti nāma, tena vuttaṃ – ‘‘palibodhattho pariyuṭṭhānattho, asamugghātattho anusayattho’’ti. Pariññābhisamayavasena pariññāte na kadāci taṃ nāmarūpaṅkurassa kāraṇaṃ hessatīti āha – ‘‘apariññātattho viññāṇassa bījattho’’ti. Yattha avupacchedo tattha santatīti yattha rūpārūpappavattiyaṃ yathāvutto avupacchedo, tattha santativohāro . Yattha santati tattha nibbattītiādi paccayaparamparadassanaṃ hetuphalasambandhavibhāvanameva.
又言因所生果谓之果缘，非非果缘，故称果缘果相。又以前世时断不断相续之生死流水，称以续生彼果。又人身生起烦恼者，若不能正行，烦恼缠缚，故说“结灭放逸，未被断尽，习染故”。修得智慧断尽时，不复是名禅植之因。言“无智者为识种子”等。谓无断处即有相续处，是为相续轮回生灭理。
‘‘Yathā vā pana cakkhuñca paṭiccā’’tiādinā ‘‘sabhāvo hetū’’ti vuttamevatthaṃ vibhāgena dasseti. Tattha sannissayatāyāti upanissayapaccayatāya. Manasikāroti kiriyāmanodhātu. Sā hi cakkhuviññāṇassa viññāṇabhāvena samānajātitāya sabhāvo hetu. Saṅkhārā viññāṇassa paccayo sabhāvo hetūti puññādiabhisaṅkhārā paṭisandhiviññāṇassa paccayo, tattha yo sabhāvo, so hetūti. Saṅkhārāti cettha sabbo lokiyo kusalākusalacittuppādo adhippeto. Iminā nayena sesapadesupi attho veditabbo. Evaṃ yo koci upanissayo sabbo so parikkhāroti yathāvuttappabhedo yo koci paccayo, so sabbo attano phalassa parikkharaṇato abhisaṅkharaṇato parikkhāro. Tassa niddhāretvā kathanaṃ parikkhāro hāroti.
“如同以眼为缘”等诸句，借此为例，以“本性因缘”之说，详尽阐明其义。其中特别指出“相依”（sannissayatā）是指依止诸缘而生起的条件关系。所谓“念住”即心所运行。在此，“念”与眼识本质相同，是眼识的共生本质，乃为本性因缘。行（saṅkhārā）为识之条件及因缘，本性因缘即诸善业及其他业行（puññādiabhisaṅkhārā），是相续识的条件；其中“本性”即为因缘，故称为“因”。此处“行”含括所有世间善恶心念的生起，是被支配的对象。以此理路亦可知其余余词义。如此种种依止（upanissaya），皆属“业力装备”（parikkhāra），如前所述，所谓依止乃是所有因缘环绕自身果报的装具。若欲断除此义，当如何说明“装备”、“断除”之意呢？
Parikkhārahāravibhaṅgavaṇṇanā niṭṭhitā. · 资具夺取分别之解释已毕。
16. Samāropanahāravibhaṅgavaṇṇanā十六、强取夺取分别之解释
§50
50.Tatthakatamo samāropano hāroti samāropanahāravibhaṅgo. Tattha ekasmiṃ padaṭṭhāneti yasmiṃ kismiñci ekasmiṃ kāraṇabhūte dhamme suttena gahite. Yattakāni padaṭṭhānāni otarantīti yattakāni aññesaṃ kāraṇabhūtāni tasmiṃ dhamme samosaranti. Sabbāni tāni samāropayitabbānīti sabbāni tāni padaṭṭhānāni padaṭṭhānabhūtā dhammā sammā niddhāraṇavasena ānetvā desanāya āropetabbā, desanāruḷhe viya katvā kathetabbāti attho. Yathā āvaṭṭe hāre ‘‘ekamhi padaṭṭhāne, pariyesati sesakaṃ padaṭṭhāna’’nti (netti. 4 niddesavāra) vacanato anekesaṃ padaṭṭhānānaṃ pariyesanā vuttā, evamidhāpi bahūnaṃ padaṭṭhānānaṃ samāropanā kātabbāti dassento ‘‘yathā āvaṭṭe hāre’’ti āha. Na kevalaṃ padaṭṭhānavaseneva samāropanā, atha kho vevacanabhāvanāpahānavasenapi samāropanā kātabbāti dassento ‘‘tattha samāropanā catubbidhā’’tiādimāha.
第五十则所谓“加诸与断除”，即加诸与断除之区分。此中“一义所在”，谓于某一因缘诸法中并存并缘。诸因缘若分别融入他法，即须皆加诸之。换言之，所有依止法，应以明确定义为依据，先悉皆取出，方可于教法中加诸，讲说之时如同划分断除般分别陈述。譬如《净土经》云“于一处寻求余处”，其谓数种依止法皆须寻求，因而加诸多依止法亦应如此，如其言“于净土中加诸”，此非仅以依止本相加诸，且须以辩说与摈弃逻辑亦应加诸，故云“加诸有四种”等。
Kasmā panettha padaṭṭhānavevacanāni gahitāni, nanu padaṭṭhānavevacanahāre eva ayamattho vibhāvitoti? Saccametaṃ, idha pana padaṭṭhānavevacanaggahaṇaṃ bhāvanāpahānānaṃ adhiṭṭhānavisayadassanatthañceva tesaṃ adhivacanavibhāgadassanatthañca. Evañhi bhāvanāpahānāni suviññeyyāni honti sukarāni ca paññāpetuṃ. Idaṃ padaṭṭhānanti idaṃ tividhaṃ sucaritaṃ buddhānaṃ sāsanassa ovādassa visayādhiṭṭhānabhāvato padaṭṭhānaṃ. Tattha ‘‘kāyika’’ntiādinā tīhi sucaritehi sīlādayo tayo khandhe samathavipassanā tatiyacatutthaphalāni ca niddhāretvā dasseti, taṃ suviññeyyameva. Vanīyatīti vanaṃ, vanati, vanute iti vā vanaṃ. Tattha yasmā pañca kāmaguṇā kāmataṇhāya, nimittaggāho anubyañjanaggāhassa, ajjhattikabāhirāni āyatanāni tappaṭibandhachandarāgādīnaṃ, anusayā ca pariyuṭṭhānānaṃ kāraṇāni honti, tasmā tamatthaṃ dassetuṃ ‘‘pañca kāmaguṇā’’tiādi vuttaṃ.
为何于此取依止法辩说？不是仅在断除依止法中展示其义乎？确实如此，此处取依止法兼含辩除之理，及分门别类陈说之意。因断除依止法机理繁密难悟，故此顺理展开讲述。所谓依止法，乃三种善行佛陀教法修习法相，包含身戒等三蕴的止与观及第三第四果的涵义，应令其易解。所谓“行于丛林”，依丛林之义，即言丛林是复合词，意为“丛和林”，故因五欲为欲渴、因相缘、感受缘、内外境界、随眠等所缠结，故以“五种欲性”等语说明此义。
§51
51.Ayaṃ vevacanena samāropanāti yo ‘‘rāgavirāgā cetovimutti sekkhaphalaṃ, anāgāmiphalaṃ, kāmadhātusamatikkamana’’nti etehi pariyāyavacanehi tatiyaphalassa niddeso, tathā yo ‘‘avijjāvirāgā paññāvimutti asekkhaphalaṃ, aggaphalaṃ arahattaṃ, tedhātukasamatikkamana’’nti etehi pariyāyavacanehi catutthaphalassa niddeso, yo ca ‘‘paññindriya’’ntiādīhi pariyāyavacanehi paññāya niddeso, ayaṃ vevacanehi ca samāropanā.
第五十一则言以“加诸”体现。谓如“贪离贪心解脱，是修行果、须陀洹果及欲界超越”等说，属第三果的含义，亦如“无明离无明智慧解脱，是斯果、阿拉汉果、法界超越”等，说法为第四果义，及如“慧眼”等语为智慧义，一切皆为“加诸”。
Tasmātiha tvaṃ, bhikkhu, kāye kāyānupassī viharāhītiādi lakkhaṇahāravibhaṅgavaṇṇanāyaṃ vuttanayena veditabbaṃ. Kevalaṃ tattha ekalakkhaṇattā avuttānampi vuttabhāvadassanavaseneva āgataṃ, idha bhāvanāsamāropanavasenāti ayameva viseso. Kāyānupassanā visesato asubhānupassanā eva kāmarāgatadekaṭṭhakilesānaṃ ekantapaṭipakkhāti asubhasaññā kabaḷīkārāhārapariññāya paribandhakilesā kāmupādānaṃ kāmayogo abhijjhākāyagantho kāmāsavo kāmogho rāgasallaṃ rūpadhammapariññāya paṭipakkhakilesā rūpadhammesu rāgo chandāgatigamananti etesaṃ pāpadhammānaṃ pahānāya saṃvattatīti imamatthaṃ dasseti ‘‘kāye kāyānupassī viharanto’’tiādinā.
因此，汝当知，具足如是之“身观”为身观禅法特征之加诸及断除的说明。仅此一义，不论多义皆含讲述之意，此即加诸于修习中之殊胜。身观中尤其“厌恶观”，为专断杂嗔染心之一种，借其培熟对身不洁净的知识，断除欲爱心之执着、欲执着、欲火及色法执着，令诸恶法得以离弃，此即“身观修行者”所指。
Tathā vedanānupassanā visesato dukkhānupassanāti, sā –
同理，受观中特别指苦观，语意为──
‘‘Yo sukhaṃ dukkhato adda, dukkhamaddakkhi sallato;
『若能识苦而不识乐，见苦不识乐，动摇不定，』
Adukkhamasukhaṃ santaṃ, adakkhi naṃ aniccato’’ti. (saṃ. ni. 4.253; itivu. 53) –
『不识无苦无乐之安稳，乃谓其为无常。』（集律部第四百五十三；义疏第五十三页）——
Ādivacanato sabbaṃ vedanaṃ ‘‘dukkha’’nti passantī sukhasaññāya vedanāhetupariññāya paribandhakilesānaṃ gosīlādīhi bhavasuddhi hotīti vedanāssādena pavattassa bhavupādānasaṅkhātassa sīlabbatupādānassa vedanāvasena ‘‘anatthaṃ me acarī’’tiādinayappavattassa (dī. ni. 3.340; a. ni. 9.29; 10.79; dha. sa. 1237; vibha. 909, 960) byāpādakāyaganthassa dosasallassa vedanāssādavaseneva pavattassa bhavayogabhavābhavabhavoghasaṅkhātassa bhavarāgassa bhavapariññāya paribandhakakilesānaṃ vedanāvisayassa rāgassa dosāgatigamanassa ca pahānāya saṃvattatīti etamatthaṃ dasseti ‘‘vedanāsu vedanānupassī’’tiādinā.
从最初的语词来看，诸感受皆被观为苦。由于识知乐之假象，对感受因缘不明，因缚着烦恼之习气、蔽障、恶习等不净业染等，乃生清净无漏之生存；因感受而发生对世间生死轮回之执着，为戒律的根基，缘感受而生贪嗔愚等烦恼。烦恼如身体的绳索，因感受生起故，生死相续生灭，依感受为缘，执著生的渴爱与其身为苦皆由此生起。以此故，须修习『于感受中观感受』等法以断彼恶缠（长部义疏第三百四十页；增支第三百二十九、七百九；法句义疏一千二百三十七；毗婆沙九百零九、九百六十）。
Tathā cittānupassanā visesato aniccānupassanāti, sā cittaṃ ‘‘anicca’’nti passantī tattha yebhuyyena sattā niccasaññinoti niccasaññāya viññāṇāhārapariññāya paribandhakilesānaṃ niccābhinivesapaṭipakkhato eva diṭṭhupādānaṃ diṭṭhiyogasīlabbataparāmāsakāyaganthadiṭṭhāsavadiṭṭhoghasaṅkhātāya diṭṭhiyā niccasaññānimittassa ‘‘seyyohamasmī’’tiādinayappavattassa (dha. sa. 1239; vibha. 832, 866, 962) mānasallassa saññāpariññāya paṭipakkhakilesānaṃ saññāya rāgassa diṭṭhābhinivesassa appahīnattā uppajjanakassa bhayāgatigamanassa ca pahānāya saṃvattatīti imamatthaṃ dasseti ‘‘citte cittānupassī’’tiādinā.
如观心特别是无常，要识心为无常；在此，众生大多错见心为常，以心为常的执著妄想，由此生聚无明生之恒着、身见及种种见染，因执著而对法分别，造作妄执偏见，因执持常见而起相应妄想言说，由习气及执见缠身。对此须修行『于心中观心』等法，（法句义疏一千二百三十九；毗婆沙八百三十二、八百六十六、九百六十二）达至离诸缠锁，离诸见障、断除贪执，生起断结，远离起烦恼恐惧。
Tathā dhammānupassanā visesato anattasaññāti, sā saṅkhāresu attasaññāya manosañcetanāhārapariññāya paṭipakkhakilesānaṃ sakkāyadiṭṭhiyā ‘‘idameva sacca’’nti (ma. ni. 2.187, 202-203; 3.27) pavattassa micchābhinivesassa micchābhinivesahetukāya avijjāyogaavijjāsavaavijjoghamohasallasaṅkhātāya avijjāya saṅkhārapariññāya paribandhakilesānaṃ saṅkhāresu rāgassa mohāgatigamanassa ca pahānāya saṃvattatīti imamatthaṃ dasseti ‘‘dhammesu dhammānupassī viharanto’’tiādinā. Sesaṃ uttānameva.
又如观法特别是无我见，须通过对行无我觉知，以心识与意念为载体，觉知对见我相的反面，即除掉我执的偏见，即彼邪执、无明、烦恼玷污和愚痴的聚合及其因缘，藉由对行之智慧洞察，断除对行诸烦恼污染中的爱染、愚痴污染而导致的诸见执持，以及其生灭的流转。此乃修习『于法中观法』的宗旨（中部义疏第二卷一百八十七页及二百零二至二百零三页；第三卷二十七页）。以上所述皆属重要体用。
Samāropanahāravibhaṅgavaṇṇanā niṭṭhitā. · 强取夺取分别之解释已毕。
Niṭṭhitā ca hāravibhaṅgavaṇṇanā. · 夺取分别之解释已毕。
1. Desanāhārasampātavaṇṇanā一、指示夺取聚集之解释
Evaṃ suparikammakatāya bhūmiyā nānāvaṇṇāni muttapupphāni pakiranto viya susikkhitasippācariyavicāritesu surattasuvaṇṇālaṅkāresu nānāvidharaṃsijālasamujjalāni vividhāni maṇiratanāni bandhanto viya mahāpathaviṃ parivattetvā pappaṭakojaṃ khādāpento viya yojanikamadhugaṇḍaṃ pīḷetvā sumadhurasaṃ pāyento viya ca āyasmā mahākaccāno nānāsuttapadese udāharanto soḷasa hāre vibhajitvā idāni te ekasmiṃyeva sutte yojetvā dassento hārasampātavāraṃ ārabhi. Ārabhanto ca yāyaṃ niddesavāre –
如同经过完美修炼的土地，开花结实、花色绚丽，像熟练长工匠手中的器具，华美饰品上镶嵌各色宝石，犹如盘绕大地，遍布殷红的草药，挤出芳甜的甘露，受尊者玛哈咖吒那于多经藏处分类十六节，现在将其中某一经注连缀在一起，展示经文断续的汇集。由此开始详情说明。
§52
52.
‘‘Soḷasa hārā paṭhamaṃ, disalocanato disā viloketvā.
“十六节链为首，目视四方观诸方向，
Saṅkhipiya aṅkusena hi, nayehi tīhi niddise sutta’’nti. –
以带钩简明指示，令令三者为导者。”——
Gāthā vuttā. Yasmā taṃ hāravibhaṅgavāro nappayojeti, vippakiṇṇavisayattā, nayavicārassa ca antaritattā . Anekehi suttapadesehi hārānaṃ vibhāgadassanameva hi hāravibhaṅgavāro. Hārasampātavāro pana taṃ payojeti, ekasmiṃyeva suttapadese soḷasa hāre yojetvāva tadanantaraṃ nayasamuṭṭhānassa kathitattā. Tasmā ‘‘soḷasa hārā paṭhama’’nti gāthaṃ paccāmasitvā ‘‘tassā niddeso kuhiṃ daṭṭhabbo, hārasampāte’’ti āha. Tassattho – ‘‘tassā gāthāya niddeso kattha daṭṭhabbo’’ti. Etena suttesu hārānaṃ yojanānayadassanaṃ hārasampātavāroti dasseti. Hārasampātapadassa attho vutto eva.
此偈已述。因该节链断解时未曾说尽，因其内容交杂且导引思虑之理被隐含，故多处经文仅单示节链分别，称之为节链断解。而节链相合者却已述及，唯有一处经文言及合成十六节链，并且随即说明诸导引之由来。故谓“十六节链为首”偈，复问“其指示当于何处见？节链相合之处又何在？”此即彰显经文中节链相连与导引之显现，此“节链相合”一语之义亦如是。
Arakkhitenacittenāti cakkhudvārādīsu satiārakkhābhāvena aguttena cittena. Micchādiṭṭhihatenāti sassatādimicchābhinivesadūsitena. Thinamiddhābhibhūtenāti cittassa kāyassa ca akalyatālakkhaṇehi thinamiddhehi ajjhotthaṭena. Vasaṃ mārassa gacchatīti kilesamārādīnaṃ yathākāmaṃ karaṇīyo hotīti ayaṃ tāva gāthāya padattho.
所谓“心无防护”，是指眼门等处因念防护不具，心随之无护也；“破坏正见”，是谓因执断常存等邪着见损害正见；“困于昏沉”，谓心与身分别之不善标志，陷入昏沉昏闷；“魔力主宰”，是指欲结等烦恼魔境随意所使，故此偈之含义。
Pamādanti ‘‘arakkhitena cittenā’’ti idaṃ padaṃ chasu dvāresu sativosaggalakkhaṇaṃ pamādaṃ katheti. Taṃ maccuno padanti taṃ pamajjanaṃ guṇamāraṇato maccusaṅkhātassa mārassa vasavattanaṭṭhānaṃ, tena ‘‘arakkhitena cittena, vasaṃ mārassa gacchatī’’ti paṭhamapādaṃ catutthapādena sambandhitvā dasseti. So vipallāsoti yaṃ aniccassa khandhapañcakassa ‘‘nicca’’nti dassanaṃ, so vipallāso vipariyesaggāho. Tenevāha – ‘‘viparītaggāhalakkhaṇo vipallāso’’ti. Sabbaṃ vipallāsasāmaññena gahetvā tassa adhiṭṭhānaṃ pucchati ‘‘kiṃ vipallāsayatī’’ti. Sāmaññassa ca viseso adhiṭṭhānabhāvena voharīyatīti āha – ‘‘saññaṃ cittaṃ diṭṭhimitī’’ti. Taṃ ‘‘vipallāsayatī’’ti padena sambandhitabbaṃ. Tesu saññāvipallāso sabbamuduko, aniccādikassa visayassa micchāvasena upaṭṭhitākāraggahaṇamattaṃ migapotakānaṃ tiṇapurisakesu purisoti uppannasaññā viya. Cittavipallāso tato balavataro, amaṇiādike visaye maṇiādiākārena upaṭṭhahante tathā sanniṭṭhānaṃ viya niccādito sanniṭṭhānamattaṃ. Diṭṭhivipallāso pana sabbabalavataro yaṃ yaṃ ārammaṇaṃ yathā yathā upaṭṭhāti, tathā tathā naṃ sassatādivasena ‘‘idameva saccaṃ moghamañña’’nti abhinivisanto pavattati. Tattha saññāvipallāso cittavipallāsassa kāraṇaṃ, cittavipallāso diṭṭhivipallāsassa kāraṇaṃ hoti.
“粗心大意”谓心无防护，于六门处缺乏念护，即所谓粗心大意。此词等同于对死者所言之粗心迷乱，即由眼光命终时所造魔力主宰之处，故谓“心无防护，随魔境入”。至于“相反观”，乃谓对无常之五蕴却显“常有”之错见，即所谓倒错见，所谓倒错正是颠倒相反之意。以倒错为念修习，即谓“观相为倒错”，借是观念之倒错，众生执著，故谓“倒错善修”。彼何求曰“倒错为何所求？”通以“相见为心境”，谓所谓倒错，乃以执见为心境而求，是“心境倒错”之所起。观念倒错者，总取其信心所在，即故谓“观法为倒错”。所谓念倒，乃悉取意境，心念对所取境，产生执击，故其因缘亦复细说，谓“想相为倒错”也。是故想倒，为心倒之因；心倒，为见倒之因。
Idāni vipallāsānaṃ pavattiṭṭhānaṃ visayaṃ dassetuṃ ‘‘so kuhiṃ vipallāsayati, catūsu attabhāvavatthūsū’’ti āha. Tattha attabhāvavatthūsūti pañcasu upādānakkhandhesu. Te hi āhito ahaṃ māno etthāti attā, ‘‘attā’’ti bhavati ettha buddhi vohāro cāti attabhāvo, so eva subhādīnaṃ vipallāsassa ca adhiṭṭhānabhāvato vatthu cāti ‘‘attabhāvavatthū’’ti vuccati. ‘‘Rūpaṃ attato samanupassatī’’tiādinā tesaṃ sabbavipallāsamūlabhūtāya sakkāyadiṭṭhiyā pavattiṭṭhānabhāvena attabhāvavatthutaṃ dassetvā puna vipallāsānaṃ pavattiākārena saddhiṃ visayaṃ vibhajitvā dassetuṃ ‘‘rūpaṃ paṭhamaṃ vipallāsavatthu asubhe subha’’nti vuttaṃ. Taṃ sabbaṃ suviññeyyaṃ. Puna mūlakāraṇavasena vipallāse vibhajitvā dassetuṃ ‘‘dve dhammā cittassa saṃkilesā’’tiādimāha. Tattha kiñcāpi avijjārahitā taṇhā natthi, avijjā ca subhasukhasaññānampi paccayo eva, tathāpi taṇhā etāsaṃ sātisayaṃ paccayoti dassetuṃ ‘‘taṇhānivutaṃ…pe… dukkhe sukha’’nti vuttaṃ. Diṭṭhinivutanti diṭṭhisīsena avijjā vuttāti avijjānivutanti attho. Kāmañcettha taṇhārahitā diṭṭhi natthi, taṇhāpi diṭṭhiyā paccayo eva. Taṇhāpi ‘‘niccaṃ attā’’ti ayoniso ummujjantānaṃ tathāpavattamicchābhinivesassa moho visesapaccayoti dassetuṃ ‘‘diṭṭhinivutaṃ…pe… attā’’ti vuttaṃ.
此后为显示倒错起处之境界，说“其何所倒所著，四种自体为本”而言。四种自体者，指于五取蕴之内。此“我慢”云“我是”，是谓我之出现，“我”即心之活动，称为自体故云“自体事”。是故为善、恶倒错之根本事理，称为“自体事”。“色由自观”诸语等示诸倒错根本，进而以执根本为缘，细分各种倒错现象。譬如言“色为首倒错不净而净”，此皆应深知。又以根本原因分别倒错，说“两者心之染污”等。其间无明断绝则无渴，无明依赖净、苦、想相，然渴有作为，云“渴断于苦而断于乐”，谓此处取舍现量。断除见执则无明断，故云“断见……于我”，乃谓执见深为迷误。是以无渴而无见，因二者相依。此渴无常我之执迷，乃倒错之最甚根本故，谓“断见……顺……取也”偈。
Yo diṭṭhivipallāsoti ‘‘anicce niccaṃ, anattani attā’’ti pavattampi vipallāsadvayaṃ sandhāyāha – ‘‘so atītaṃ rūpaṃ…pe… atītaṃ viññāṇaṃ attato samanupassatī’’ti. Etena aṭṭhārasavidhopi pubbantānukappikavādo pacchimānaṃ dvinnaṃ vipallāsānaṃ vasena hotīti dasseti. Taṇhāvipallāsoti taṇhāmūlako vipallāso. ‘‘Asubhe subhaṃ, dukkhe sukha’’nti etaṃ vipallāsadvayaṃ sandhāya vadati. Anāgataṃ rūpaṃ abhinandatīti anāgataṃ rūpaṃ diṭṭhābhinandanavasena abhinandati. Anāgataṃ vedanaṃ, saññaṃ, saṅkhāre, viññāṇaṃ abhinandatīti etthāpi eseva nayo. Etena catucattālīsavidhopi aparantānukappikavādo yebhuyyena purimānaṃ dvinnaṃ vipallāsānaṃ vasena hotīti dasseti. Dve dhammā cittassa upakkilesāti evaṃ paramasāvajjassa vipallāsassa mūlakāraṇanti visesato dve dhammā cittassa upakkilesā taṇhā ca avijjā cāti te sarūpato dasseti. Tāhi visujjhantaṃ cittaṃ visujjhatīti paṭipakkhavasenapi tāsaṃ upakkilesabhāvaṃyeva vibhāveti, na hi taṇhāavijjāsu pahīnāsu koci saṃkilesadhammo na pahīyatīti. Yathā ca vipallāsānaṃ mūlakāraṇaṃ taṇhāvijjā, evaṃ sakalassāpi vaṭṭassa mūlakāraṇanti yathānusandhināva gāthaṃ niṭṭhapetuṃ ‘‘tesa’’ntiādi vuttaṃ. Tattha tesanti yesaṃ arakkhitaṃ cittaṃ micchādiṭṭhihatañca, tesaṃ. ‘‘Avijjānīvaraṇāna’’ntiādinā mārassa vasagamanena anādimatisaṃsāre saṃsaraṇanti dasseti.
所谓见倒，即断言『无常为常， 无我为我』，既已起，如法地讲解这两种倒见，曰：『他实为过去色……过去识，亲自照见』。此即说明十八种先后相续说法，也说明后面讲述两种错见的由来。贪欲倒见者，即是根于贪欲之倒见：『不净为净，苦为乐』，此乃以两种倒见为主体而言。所谓未来色，实为执未来色为现见，执未来感、想、行、识欢喜亦同理。由此可明四十四种后续相续说法，也说明前文所说两种倒见的由来。所谓有两个法为心的污染，便是极重污染之根本，即指二法为心之污染者，即贪欲与无明，此二事等同。由此可知，清净心就是清净；反之，心有污染之质，即便贪欲与无明已断，心中仍不生净染。正如倒见的根本即为贪欲无明，故整个轮回亦以其为根本。依此因缘，诵《调御律诗》云：『诸者』，此指心未调伏，染着邪见之类者。所谓【无明障碍”等词，借魔力入故，表现无始轮回之相。
Thinamiddhābhibhūtenāti ettha ‘‘thinaṃ nāmā’’tiādinā thinamiddhānaṃ sarūpaṃ dasseti. Tehi cittassa abhibhūtatā suviññeyyāvāti taṃ anāmasitvā kilesamāraggahaṇeneva taṃnimittā abhisaṅkhāramārakhandhamāramaccumārā gahitā evāti ‘‘kilesamārassa ca sattamārassa cā’’ti ca-saddena vā tesampi gahaṇaṃ katanti daṭṭhabbaṃ. So hi nivuto saṃsārābhimukhoti so māravasaṃ gato, tato eva nivuto kilesehi yāva na mārabandhanaṃ chijjati, tāva saṃsārābhimukhova hoti, na visaṅkhārābhimukhoti adhippāyo. Imāni bhagavatā dve saccāni desitāni. Kathaṃ desitāni?
所谓迷眠重侵，即《迷眠谓》名，指迷眠完全体现。此处意指对心的占据极为明显，如环境不净，障碍众染重生，魔王与伴随魔集结攻击，于是盖染魔与诸魔便能掌握此心，故有『染污魔及七魔』之说。由此所见，执迷轮回前往者，亦即魔所驾驭；故若心未断染，便仍向轮回，而非向不生诸行，非向解脱境界。此乃世尊所说两谛，何以告知？
Tattha duvidhā kathā abhidhammanissitā ca suttantanissitā ca. Tāsu abhidhammanissitā nāma arakkhitena cittenāti rattampi cittaṃ arakkhitaṃ, duṭṭhampi cittaṃ arakkhitaṃ, mūḷhampi cittaṃ arakkhitaṃ. Tattha rattaṃ cittaṃ aṭṭhannaṃ lobhasahagatacittuppādānaṃ vasena veditabbaṃ, duṭṭhaṃ cittaṃ dvinnaṃ paṭighacittuppādānaṃ vasena veditabbaṃ, mūḷhaṃ cittaṃ dvinnaṃ momūhacittuppādānaṃ vasena veditabbaṃ. Yāva imesaṃ cittuppādānaṃ vasena indriyānaṃ agutti agopāyanā apālanā anārakkhā sativosaggo pamādo cittassa asaṃvaro, evaṃ arakkhitaṃ cittaṃ hoti. Micchādiṭṭhihataṃ nāma cittaṃ catunnaṃ diṭṭhisampayuttacittuppādānaṃ vasena veditabbaṃ, thinamiddhābhibhūtaṃ nāma cittaṃ pañcannaṃ sasaṅkhārikākusalacittuppādānaṃ vasena veditabbaṃ. Evaṃ sabbepi aggahitaggahaṇena dvādasa akusalacittuppādā honti. Te ‘‘katame dhammā akusalā? Yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hotī’’tiādinā cittuppādakaṇḍe (dha. sa. 365) akusalacittuppādadesanāvasena vitthārato vattabbā. Mārassāti ettha pañca mārā. Tesu kilesamārassa catunnaṃ āsavānaṃ catunnaṃ oghānaṃ catunnaṃ yogānaṃ catunnaṃ ganthānaṃ catunnaṃ upādānānaṃ aṭṭhannaṃ nīvaraṇānaṃ dasannaṃ kilesavatthūnaṃ vasena āsavagocchakādīsu (dha. sa. dukamātikā 14-19, 1102) vuttanayena, tathā ‘‘jātimado gottamado ārogyamado’’tiādinā khuddakavatthuvibhaṅge (vibha. 832) āgatānaṃ sattannaṃ kilesānañca vasena vibhāgo vattabbo. Ayaṃ tāvettha abhidhammanissitā kathā.
其中有二种说法，或依阿毗达摩，或依经典。阿毗达摩说指未护持之心，即怒恨之心、邪恶之心、愚痴迷乱之心。所指怒恨心依据贪染生起表现，邪恶心则表现为二种斥拒心的形态，愚痴心则表现为二种昏乱无知的形态。由于此等心起，对六根失去约束，无节制、无护持，警觉散失，因而称为未护持心。所谓邪见依四种见过错误之心生起，迷眠重侵指五种杂染善业起心。如此诸心皆由十二种非善业起心组构。何者为非善？详述于《法集》里心起篇（第365经文），详细说明其义。魔指五魔，其中染污魔有四根本烦恼、四波浪、四连接、四依止八组烦恼、十种染污法等。如《苦母论》14～19章、1102节记载，以及《小本分》832章，七种已来的烦恼依此分类。此即属阿毗达摩所依说。
Suttantanissitā (ma. ni. 1.347; a. ni. 11.17) pana arakkhitena cittenāti cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī, yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. Sotena …pe… ghānena… jivhāya… kāyena… manasā…pe… manindriyena saṃvaraṃ āpajjati (ma. ni. 1.347, 411, 421; 2.419; 3.15, 75). Evaṃ arakkhitaṃ cittaṃ hoti. Micchādiṭṭhihatena cāti micchādiṭṭhihataṃ nāma cittaṃ pubbantakappanavasena vā aparantakappanavasena vā pubbantāparantakappanavasena vā micchābhinivisantassa ayoniso ummujjantassa ‘‘sassato lokoti vā…pe… neva hoti na na hoti tathāgato paraṃ maraṇā’’ti (vibha. 937; paṭi. ma. 1.140) vā yā diṭṭhi, tāya hataṃ upahataṃ. Yā ca kho ‘‘imā cattāro sassatavādā…pe… pañca paramadiṭṭhadhammanibbānavādā’’ti brahmajāle (dī. ni. 1.30 ādayo) pañcattaye (ma. ni. 3.21 ādayo) ca āgatā dvāsaṭṭhi diṭṭhiyo, tāsaṃ vasena cittassa micchādiṭṭhihatabhāvo kathetabbo.
经典所依说，是指未护持的心视色为眼识，种种可触相皆能生起，但六根失控时，贪嗔痴恶业而侵染，心不护持六根，六根识无护持。如眼根……耳鼻舌身意诸根护持，均由经典诸处记载（中部尼柯耶1.347，411，421等节）。此即为未护持心。所谓邪见执是，谓心依生灭前后所执，执持常断、执轮回、执涅槃之见，如《论注》937节、《释经》中《中部略》1.140节所说，以及《梵网经》所论五十二种见中恒常论等。依此类执着，故称心为邪见执持者。
Thinamiddhābhibhūtenāti thinaṃ nāma cittassa akammaññatā. Middhaṃ nāma vedanādikkhandhattayassa akammaññatā. Tathā thinaṃ anussāhasaṃhananaṃ. Middhaṃ asattivighāto. Iti thinena middhena ca cittaṃ abhibhūtaṃ ajjhotthaṭaṃ upaddutaṃ saṅkocanappattaṃ layāpannaṃ. Vasaṃ mārassa gacchatīti vaso nāma icchā lobho adhippāyo ruci ākaṅkhā āṇā āṇatti. Māroti pañca mārā – khandhamāro abhisaṅkhāramāro maccumāro devaputtamāro kilesamāroti. Gacchatīti tesaṃ vasaṃ icchaṃ…pe… āṇattiṃ gacchati upagacchati upeti vattati anuvattati nātikkamatīti. Tena vuccati – ‘‘vasaṃ mārassa gacchatī’’ti.
所谓迷眠重侵，意即心不活动、放逸怠怠。迷眠者，谓感受等三蕴不活动。又谓迷眠为呼吸收缩。由迷眠及放逸悉使心支配，下沉污浊、颓废、萎靡。所谓服役魔，服役者，即贪、嗔、痴、爱欲、嗔恨五魔。所谓去服役，谓依欲……等随顺、进退，非超越。故称『服役魔』。
Tattha yathāvuttā akusalā dhammā, taṇhāvijjā eva vā samudayasaccaṃ. Yo so ‘‘vasaṃ mārassa gacchatī’’ti vutto, so ye pañcupādānakkhandhe upādāya paññatto, te pañcakkhandhā dukkhasaccaṃ. Evaṃ bhagavatā idha dve saccāni desitāni. Tenevāha – ‘‘dukkhaṃ samudayo cā’’ti. Tesaṃ bhagavā pariññāya ca pahānāya ca dhammaṃ desetīti vuttamevatthaṃ pākaṭataraṃ kātuṃ ‘‘dukkhassa pariññāya samudayassa pahānāyā’’ti vuttaṃ. Kathaṃ desetīti ce –
如所述，不善法之因即贪欲无明。谓『服役魔』者，即以五取蕴为执著，故五蕴为苦。如世尊于此处宣说两谛。于是宣说苦之知、苦之断除，意在更明确释说『苦之知至断除』。如何宣说？
‘‘Tasmā rakkhitacittassa, sammāsaṅkappagocaro;
『因此，那护持心念者，依正思惟为所缘者，』
Sammādiṭṭhiṃ purakkhatvā, ñatvāna udayabbayaṃ;
『先行正见，知识生灭之理，』
Thinamiddhābhibhū bhikkhu, sabbā duggatiyo jahe’’ti. (udā. 32) –
『克服昏沉睡眠的比库，断除一切恶趣。』（释经第32章）－
Gāthāya . Tassattho – yasmā arakkhitena cittena vasaṃ mārassa gacchati, tasmā satisaṃvarena manacchaṭṭhānaṃ indriyānaṃ rakkhaṇena rakkhitacitto assa. Sammāsaṅkappagocaroti yasmā kāmasaṅkappādimicchāsaṅkappagocaro tathā tathā ayoniso vikappetvā nānāvidhāni micchādassanāni gaṇhāti. Tato eva ca micchādiṭṭhihatena cittena vasaṃ mārassa gacchati, tasmā yonisomanasikārena kammaṃ karonto nekkhammasaṅkappādisammāsaṅkappagocaro assa. Sammādiṭṭhiṃ purakkhatvāti sammāsaṅkappagocaratāya vidhutamicchādassano kammassakatālakkhaṇaṃ yathābhūtañāṇalakkhaṇañca sammādiṭṭhiṃ pubbaṅgamaṃ katvā sīlasamādhīsu yuttappayutto. Tato eva ca ñatvāna udayabbayaṃ pañcasu upādānakkhandhesu samapaññāsāya ākārehi uppādaṃ nirodhañca ñatvā vipassanaṃ ussukkāpetvā anukkamena ariyamagge gaṇhanto aggamaggena thinamiddhābhibhū bhikkhu sabbā duggatiyo jaheti evaṃ sabbaso bhinnakilesattā bhikkhu khīṇāsavo yathāsambhavaṃ tividhadukkhatāyogena duggatisaṅkhātā sabbāpi gatiyo jaheyya, tāsaṃ parabhāge nibbāne tiṭṭheyyāti attho.
此偈意旨：缘于心念不加护持，则受魔所役。因此，具足正念节制，守护心念及六根，故称为护持心者。所谓依正思惟为所缘，是指如欲思维及非善思维被妄念扰乱，致生种种邪见。依此邪见心念受魔所役，故以善巧思维行善业，自持出离思维者则为依正思惟为所缘者。先行正见者，即行正思惟，祛除邪见，具足业力特征及实见实智，以正见为先导，辅以戒定，综习正当法。然后了知生灭变化，分别五蕴之取舍，知晓生灭及止息，修习内观，恭敬圣道，依止圣道，克服昏沉睡眠，乃至于断尽一切贪染之根，成为断除一切恶趣的比库。如此具足断三种苦聚，断恶趣之故终留于涅槃，是其意义。
Yaṃ taṇhāya avijjāya ca pahānaṃ, ayaṃ nirodhoti pahānassa nirodhassa paccayabhāvato asaṅkhatadhātu pahānaṃ nirodhoti ca vuttā. Imāni cattāri saccānīti purimagāthāya purimāni dve, pacchimagāthāya pacchimāni dveti dvīhi gāthāhi bhāsitāni imāni cattāri ariyasaccāni. Tesu samudayena assādo, dukkhena ādīnavo, magganirodhehi nissaraṇaṃ, sabbagatijahanaṃ phalaṃ, rakkhitacittatādiko upāyo, arakkhitacittatādinisedhanamukhena rakkhitacittatādīsu niyojanaṃ bhagavato āṇattīti. Evaṃ desanāhārapadatthā assādādayo niddhāretabbā. Tenevāha – ‘‘niyutto desanāhārasampāto’’ti.
『其欲、无明之断除，即灭之因，是无造法的灭。当说断除即灭。此四谛者，初偈有前两谛，后偈有后两谛，此四圣谛以两偈说。其集为贪欲，其苦为痛苦，灭为解脱，道为圣道。守护心者为方法，拒止心未护者为因缘，护持心及相关应行为世尊所说。如此说法须生信心，由此语录终止。由此可知，是为“依止说法终结”。』
Desanāhārasampātavaṇṇanā niṭṭhitā. · 指示夺取聚集之解释已毕。
2. Vicayahārasampātavaṇṇanā2. 分别省略之圆满解释
§53
53. Evaṃ desanāhārasampātaṃ dassetvā idāni vicayahārasampātaṃ dassento yasmā desanāhārapadatthavicayo vicayahāro, tasmā desanāhāre vipallāsahetubhāvena niddhāritāya taṇhāya kusalādivibhāgapavicayamukhena vicayahārasampātaṃ dassetuṃ ‘‘tattha taṇhā duvidhā’’tiādi āraddhaṃ. Tattha kusalāti kusaladhammārammaṇā. Kusala-saddo cettha bāhitikasutte (ma. ni. 2.358 ādayo) viya anavajjatthe daṭṭhabbo. Kasmā panettha taṇhā kusalapariyāyena uddhaṭā? Heṭṭhā desanāhāre vipallāsahetubhāvena taṇhaṃ uddharitvā tassā vasena saṃkilesapakkho dassito. Vicittapaṭibhānatāya pana idhāpi taṇhāmukheneva vodānapakkhaṃ dassetuṃ kusalapariyāyena taṇhā uddhaṭā. Tattha saṃsāraṃ gametīti saṃsāragāminī, saṃsāranāyikāti attho. Apacayaṃ nibbānaṃ gametīti apacayagāminī. Kathaṃ pana taṇhā apacayagāminīti? Āha ‘‘pahānataṇhā’’ti. Tadaṅgādippahānassa hetubhūtā taṇhā. Kathaṃ pana ekantasāvajjāya taṇhāya kusalabhāvoti? Sevitabbabhāvato. Yathā taṇhā, evaṃ mānopi duvidho kusalopi akusalopi, na taṇhā evāti taṇhāya nidassanabhāvena māno vutto.
第五十三章 如是说法终结后，当说知见终结。何以故？因觉法终结谓为“知见终结”，故说“说法为生谬因”者，其缘为贪欲等善法分别消除而达知见终结。关于此贪欲，谓有善及恶二分。善者，即善法之显现。此处“善”一词，应如他经所示，为无瑕疵之义。为何此处贪欲以善义显现？因在说法中揭示起谬之因，因而其贪欲以此遮蔽污染面貌显现。因辨识明晰，亦以贪欲为中心，示照清净一面，故以善义显现。其称“入生死者”，即堕入生死法者，此谓生死之主。至于转向涅槃，则谓为离生死者。何以转向涅槃者谓为离？谓断舍贪欲故。又何故专为邪见式之贪欲能称为善？因应当修习。贪如是，慢亦为二分，善亦为二分，非仅谓贪欲，贪欲用为慢之显现言辞者也。
Tattha mānassa yathādhippetaṃ kusalādibhāvaṃ dassetuṃ ‘‘yaṃ mānaṃ nissāyā’’tiādimāha. Vuttañhetaṃ bhagavatā – ‘‘mānamahaṃ, devānaminda, duvidhena vadāmi sevitabbampi asevitabbampī’’tiādi. Yaṃ nekkhammassitaṃ domanassantiādi ‘‘kusalā’’ti vuttataṇhāya sarūpadassanatthaṃ vuttaṃ. Tattha nekkhammassitaṃ domanassaṃ nāma –
其处为使心见如所当受的善等本性，故说“此心为所依止”等。如世尊所说：“我说此心有二种，须修行与非须修行。”所谓远离出世间愁苦者等，谓因渴爱之故，已称为善。其远离出世愁苦者之称者，谓之——
‘‘Tattha katamāni cha nekkhammassitāni domanassāni? Rūpānaṃtveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ ‘pubbe ceva rūpā etarahi ca, sabbete rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti ‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi, yadariyā etarahi āyatanaṃ upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihā, pihāpaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ vuccati nekkhammassitaṃ domanassa’’nti (ma. ni. 3.307) –
“何者为六种远离出世者之愁苦？即于色界之无常，认识其变化及其灭灭，知晓过去与现在之色皆为无常，苦，变化所具之物，斯为真实智慧，洞见如是，乃至证得最胜解脱之境，称曰‘我得此境出入，当仍住此境如实修持。’如是诠释最胜解脱中愁苦。此种愁苦，称为远离出世者之愁苦。”（中部尼柯耶 3.307）
Evaṃ chasu dvāresu iṭṭhārammaṇe āpāthagate anuttaravimokkhasaṅkhātaariyaphaladhammesu pihaṃ upaṭṭhāpetvā tadadhigamāya aniccādivasena vipassanaṃ upaṭṭhāpetvā ussukkāpetuṃ asakkontassa ‘‘imampi pakkhaṃ imampi māsaṃ, imampi saṃvaccharaṃ, vipassanaṃ ussukkāpetvā ariyabhūmiṃ sampāpuṇituṃ nāsakkhi’’nti anusocato uppannaṃ domanassaṃ nekkhammavasena vipassanāvasena anussativasena paṭhamajjhānādivasena paṭipattiyā hetubhāvena uppajjanato nekkhammassitaṃ domanassaṃ nāma. Ayaṃ taṇhā kusalāti ayaṃ ‘‘pihā’’ti vuttā taṇhā kusalā. Kathaṃ? Rāgavirāgā cetovimutti, tadārammaṇā kusalāti. Idaṃ vuttaṃ hoti – rāgavirāgā cetovimutti, na sabhāvena kusalā, anavajjaṭṭhena kusalā. Taṃ uddissa pavattiyā tadārammaṇā pana taṇhā kusalārammaṇatāya kusalāti. Avijjāvirāgā paññāvimutti anavajjaṭṭhena kusalā. Tassāti paññāvimuttiyā . Yāya vasena ‘‘tasmā rakkhitacittassā’’ti gāthāyaṃ ‘‘sabbā duggatiyo jahe’’ti vuttaṃ.
由是，于六门生起向胜法及圣果等所应起之念，行无常根本之观，终得离贪之心。若不能令观照出生厌离之心，犹如言：“此一时期，此一月，此一季节，虽修习内观，不能达圣境。”故由此生起之愁苦，谓之远离出世之愁苦。而此渴爱为善渴爱，因断贪著心故善。此所谓“善”，非俗世常见之善，无过失之善。此心因缘定于善渴爱相而称善。反观无明驱除则为般若解脱无过失善。由此因缘，故有「守护心」之偈言“能免诸恶趣”焉。
Iti cirataraṃ vipassanāparivāsaṃ parivasitvā dukkhāpaṭipadādandhābhiññāya adhigatāya paññāvimuttiyā vasena vicayahārasampātaṃ dassetuṃ ‘‘tassā ko pavicayo’’tiādi āraddhaṃ. Tattha yasmā paññāvimutti ariyamaggamūlikā, tasmā catutthajjhānapādake ariyamaggadhamme uddisitvā tesaṃ āgamanapaṭipadaṃ dassetuṃ ‘‘kattha daṭṭhabbo, catutthe jhāne’’tiādi vuttaṃ. Tattha pāramitāyāti ukkaṃsagatāya catutthajjhānabhāvanāya. Yehi aṭṭhahi aṅgehi samannāgataṃ catutthajjhānacittaṃ vuttaṃ, tāni aṅgāni dassetuṃ ‘‘parisuddha’’ntiādi vuttaṃ.
由此久住于内观的衣钵环境而深通苦行之见，随缘得般若解脱，遂生思惟探求其差别，谓“其有何别？”因般若解脱根本于圣道，故于第四禅境之圣法，示现其来往之次第，谓“于第四禅处当观见何处？”于彼以“波罗蜜”名指第四禅之修行。修持具足八支所成第四禅心者，其八支分别被称为“净”。
Tattha upekkhāsatipārisuddhibhāvena parisuddhaṃ. Parisuddhattā eva pariyodātaṃ, pabhassaranti vuttaṃ hoti. Sukhādīnaṃ paccayaghātena vītarāgādiaṅgaṇattā anaṅgaṇaṃ. Anaṅgaṇattā eva vigatūpakkilesaṃ, aṅgaṇena hi cittaṃ upakkilissati, subhāvitattā mudubhūtaṃ vasibhāvappattanti attho. Vase vattamānañhi cittaṃ ‘‘mudū’’ti vuccati. Muduttā eva ca kammaniyaṃ, kammakkhamaṃ kammayogganti attho. Muduñhi cittaṃ kammaniyaṃ hoti , evaṃ bhāvitaṃ muduñca hoti kammaniyañca, yathayidaṃ, bhikkhave, citta’’nti (a. ni. 1.22). Etesu parisuddhabhāvādīsu ṭhitattā ṭhitaṃ. Ṭhitattāyeva āneñjappattaṃ, acalaṃ niriñjananti attho. Mudukammaññabhāvena vā attano vase ṭhitattā ṭhitaṃ. Saddhādīhi pariggahitattā āneñjappattaṃ. Saddhāpariggahitañhi cittaṃ assaddhiyena na iñjati, vīriyapariggahitaṃ kosajjena na iñjati, satipariggahitaṃ pamādena na iñjati, samādhipariggahitaṃ uddhaccena na iñjati, paññāpariggahitaṃ avijjāya na iñjati, obhāsagataṃ kilesandhakārena na iñjati. Imehi chahi dhammehi pariggahitaṃ āneñjappattaṃ hoti. Evaṃ aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti. Abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya.
此中以不动观念、正念清净为净。清净即净清、明显之意。由于苦等诸缘断绝，无贪等诸蕴无憍无怒。无憍无怒即无染污，因污必渎心，故心能安住清净。住中之心称柔软。柔软则适行，善作业，善与业之契合。柔软之心适行，培养之心柔适。如是，尊者，心即为柔适适行之心。”（增支部尼柯耶1.22）此等清净之境即安住、坚固、不动、不乱。以柔软行为自在安住。以信心等为依止，得不乱境界。以信心摄持之心，不为不信动摇；以精进摄持之心，不为懈怠扰乱；以正念摄持之心，不为忘失分散；以定摄持之心，不为散乱不稳；以慧摄持之心，不为无明所覆；因明之光遮覆之因不侵扰。此等六事所摄持而生不乱，故安住不动。由是，具八正道之心，能护守不退转。为达诸通达法之真证，成就所成。
Aparo nayo – catutthajjhānasamādhinā samāhitaṃ cittaṃ nīvaraṇadūrībhāvena parisuddhaṃ. Vitakkādisamatikkamena pariyodātaṃ. Jhānapaṭilābhapaccanīkānaṃ pāpakānaṃ icchāvacarānaṃ abhāvena anaṅgaṇaṃ. Icchāvacarānanti icchāya avacarānaṃ icchāvasena otiṇṇānaṃ pavattānaṃ nānappakārānaṃ kopaapaccayānanti attho. Abhijjhādīnaṃ cittupakkilesānaṃ vigamena vigatūpakkilesaṃ. Ubhayampi cetaṃ anaṅgaṇasuttavatthasuttānaṃ (ma. ni. 1.57 ādayo; 70 ādayo) vasena veditabbaṃ. Vasippattiyā mudubhūtaṃ. Iddhipādabhāvūpagamena kammaniyaṃ. Bhāvanāpāripūriyā paṇītabhāvūpagamena ṭhitaṃ āneñjappattaṃ. Yathā āneñjabhāvappattaṃ āneñjappattaṃ hoti, evaṃ ṭhitanti attho. Evampi aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti. Abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya pādakaṃ padaṭṭhānabhūtaṃ. Tenevāha – ‘‘so tattha aṭṭhavidhaṃ adhigacchati cha abhiññā dve ca visese’’ti.
第二义：以第四禅静虑所成之心，无烦恼远离而清净。维持思惟等，废除贪欲等恶意志之念，故无染污。若云“恶意志”者，即因欲念而生之多种烦恼，如嗔怒等因缘。因断贪瞋等心污染故无染污。以此二者为心之无染污核心。彼二皆为烦恼相应之法（马尼尼1.57、1.70听记）而应识别之。安住于此由柔软而生，借借力足之力；以精进支所具之力量；以修习圆满之境而站稳不乱。凡成安住不乱，义如是。此心亦能护持诸正受，成就三昧之正证，具立不退转之根基。尊者！彼时代者“彼于八摩分中得八种殊胜通达两种特别证”也。
Tattha soti adhigatacatutthajjhāno yogī. Tatthāti tasmiṃ catutthajjhāne adhiṭṭhānabhūte. Aṭṭhavidhaṃ adhigacchatīti aṭṭhavidhaṃ guṇaṃ adhigacchati. Ko pana so aṭṭhavidho guṇoti? Āha ‘‘cha abhiññā dve ca visese’’ti. Manomayiddhi vipassanāñāṇañca. Taṃ cittanti catutthajjhānacittaṃ. ‘‘Yato parisuddhaṃ, tato pariyodāta’’ntiādinā purimaṃ purimaṃ pacchimassa pacchimassa kāraṇavacananti dasseti. Tadubhayanti yesaṃ rāgādiaṅgaṇānaṃ abhijjhādiupakkilesānañca abhāvena ‘‘anaṅgaṇaṃ vigatūpakkilesa’’nti ca vuttaṃ. Tāni aṅgaṇāni upakkilesā cāti taṃ ubhayaṃ. Tadubhayaṃ taṇhāsabhāvattā taṇhāya anulomanato ca taṇhāpakkho. Yā ca iñjanāti yā ca cittassa asamādānena phandanā. Aṭṭhitīti anavaṭṭhānaṃ. Ayaṃ diṭṭhipakkhoti yā iñjanā aṭṭhiti ca, ayaṃ micchābhinivesahetutāya diṭṭhipakkho.
其中，那获得第四禅定的行者，即称为第四禅定本住者。所谓「在那里第四禅定已具足本住」，指于第四禅定中坚定不移的状态。他获得八种功德。问：何者为这所谓八种功德？答曰：「六种神通、二种特别。」即意念力量与内观智慧。此心即第四禅心。譬如说：“由于清净，故得皈依”，类似说法层层递次显明前后因果。二者所指的是由于无欲等烦恼及贪执的分别障灭，称为「无碍故，断除烦恼」。这些分别障即烦恼之功用，二者为其本。二者本质为渴爱本性之因缘，顺从于渴爱，即为渴爱之翼。所谓「依赖」者，是指心不安定而牵缠之故。所谓「坚住」即不动摇依止。此为见执倾向，即依赖于牵缠和坚住的错误执着之因，是谬误固定，称为见执倾向。
‘‘Cattāri indriyānī’’tiādinā vedanātopi catutthajjhānaṃ vibhāveti. Evaṃ aṭṭhaṅgasamannāgataṃ catutthajjhānacittaṃ upari abhiññādhigamāya abhinīhārakkhamaṃ hoti. Sā ca abhinīhārakkhamatā cuddasahi ākārehi ciṇṇavasibhāvasseva hoti. So ca vasibhāvo aṭṭhasamāpattilābhino, na rūpāvacarajjhānamattalābhinoti āruppasamāpattiyā manasikāravidhiṃ dassento ‘‘so uparimaṃ samāpattiṃ santato manasikarotī’’tiādimāha. Tattha uparimaṃ samāpattinti ākāsānañcāyatanasamāpattiṃ. Santato manasikarotīti aṅgasantatāyapi ārammaṇasantatāyapi ‘‘santā’’ti manasikaroti. Yato yato hi āruppasamāpattiṃ santato manasikaroti, tato tato rūpāvacarajjhānaṃ avūpasantaṃ hutvā upaṭṭhāti. Tenevāha – ‘‘tassa uparimaṃ…pe… saṇṭhahatī’’ti. Ukkaṇṭhā ca paṭighasaññāti paṭighasaññāsaṅkhātāsu pañcaviññāṇasaññāsu anabhirati saṇṭhahati. ‘‘So sabbaso’’tiādinā ekadesena āruppasamāpattiṃ dasseti. Abhiññābhinīhāro rūpasaññāti rūpāvacarasaññā nāmetā yāvadeva abhiññatthābhinīhāramattaṃ, na pana arūpāvacarasamāpattiyo viya santāti adhippāyo. Vokāro nānattasaññāti nānattasaññā nāmetā nānārammaṇesu vokāro, tattha cittassa ākulappavattīti attho. Samatikkamatīti evaṃ tattha ādīnavadassī hutvā tā samatikkamati. Paṭighasaññā cassa abbhatthaṃ gacchatīti assa ākāsānañcāyatanasamāpattiṃ adhigacchantassa yogino dasapi paṭighasaññā vigacchanti. Iminā paṭhamāruppasamāpattimāha.
「四根」等词即依此分析感觉等，亦即第四禅的次第辨析。如此具备八正道支的第四禅心上，以获神通为援护，得以守护。其守护形态如同描绘十三种痕迹之实相。其形态为八正道完成的成果，非仅是无色界禅的境界现象的获得，而是作意方法的显现，有言曰：「他持续专注于那高层次的禅定」等。此处所云高层禅定即指无色界诸处定。持续专注皆意味其对诸境连续专心，亦对诸执著连续专心。正因彼处持续专注，他所观净化的色界禅即被暂时搁置，从而显现；佛言「此禅的高层境界被收束了」。烦恼心意抵触称为烦恼心或抵触心，在五识染污的存有中不合意，便生不乐。所谓「整体」表明无色界定现象。此心因抑制困难障碍而转为解脱，故称解脱之义。烦恼心意离散故心转解脱。行者成就无色界禅，该禅定中十种抵触或烦恼心意逐渐断尽。
Evaṃ samāhitassāti evaṃ iminā vuttanayena rūpāvacarajjhāne cittekaggatāyapi samatikkamena samāhitassa. Samāhitassāti āruppasamādhinā santavuttinā samāhitassa. Obhāsoti yo pure rūpāvacarajjhānobhāso. Antaradhāyatīti so rūpāvacarajjhānobhāso arūpāvacarajjhānasamāpajjanakāle vigacchati. Dassanañcāti rūpāvacarajjhānacakkhunā dassanañca antaradhāyati. So samādhīti so yathāvutto rūpārūpasamādhi. Chaḷaṅgasamannāgatoti upakārakaparikkhārasabhāvabhūtehi chahi aṅgehi samannāgato. Paccavekkhitabboti pati avekkhitabbo, punappunaṃ cintetabboti attho. Paccavekkhaṇākāraṃ saha visayena dassetuṃ ‘‘anabhijjhāsahagata’’ntiādi vuttaṃ. Tattha sabbaloketi sabbasmiṃ piyarūpe sātarūpe sattaloke saṅkhāraloke ca. Tena kāmacchandassa pahānamāha. Tathā ‘‘abyāpanna’’ntiādinā byāpādakosajjasārambhasāṭheyyavikkhepasammosānaṃ pahānaṃ. Puna tāni cha aṅgāni samathavipassanāvasena vibhajitvā dassetuṃ ‘‘yañca anabhijjhāsahagata’’ntiādi vuttaṃ. Taṃ sabbaṃ suviññeyyaṃ.
所谓聚精会神者，乃指如前所说在色界禅中亦能专注合一而达到解脱。所谓聚精会神者，具体指无色界禅定中所获的心之专注状态。所谓显现者，乃指过去色界禅境界的显出。所谓遮没，是指色界禅的显现消失，转入无色界禅境时发生。所谓观察，即以色界禅眼观察又消失。所谓禅定，即如实现观色无色双界之禅。所谓具六支援者，指具备辅助器具之六种法门。所谓反复观想者，意即应当反复审视探究。并合所缘内容展示，称为「无贪随缘」等说。所谓「一切世界」，泛指一切美好诸境及诸有界。由此断除欲爱妄想。又言「无嗔恚」等，是指断除恼害嗔恚、恶口、两舌、粗恶语、杂秽语等烦恼。稍后再以止观相互分别，显明诸法如「无贪随缘」等语。此全部称为通达之法。
§54
54. Ettāvatā ‘‘paññāvimuttī’’ti vuttassa arahattaphalassa samādhimukhena pubbabhāgapaṭipadaṃ dassetvā idāni arahattaphalasamādhiṃ dassetuṃ ‘‘so samādhī’’tiādi vuttaṃ. Tattha so samādhīti yo so sammāsamādhi. Pubbe vuttassa ariyamaggasamādhissa phalabhūto samādhi pañcavidhena veditabbo idāni vuccamānehi pañcahi paccavekkhaṇañāṇehi attano paccavekkhitabbākārasaṅkhātena pañcavidhena veditabbo. ‘‘Ayaṃ samādhi paccuppannasukho’’tiādīsu arahattaphalasamādhi appitappitakkhaṇe sukhattā paccuppannasukho. Purimo purimo pacchimassa pacchimassa samādhisukhassa paccayattā āyatiṃ sukhavipāko. Kilesehi ārakattā ariyo. Kāmāmisavaṭṭāmisalokāmisānaṃ abhāvā nirāmiso. Buddhādīhi mahāpurisehi sevitattā akāpurisasevito. Aṅgasantatāya sabbakilesadarathasantatāya ca santo. Atittikaraṭṭhena paṇīto. Kilesapaṭippassaddhiyā laddhattā, kilesapaṭippassaddhibhāvena vā laddhattā paṭippassaddhiladdho. Passaddhaṃ passaddhīti hi idaṃ atthato ekaṃ. Paṭippassaddhikilesena vā arahatā laddhattāpi paṭippassaddhiladdho. Ekodibhāvena adhigatattā, ekodibhāvameva vā adhigatattā ekodibhāvādhigato. Appaguṇasāsavasamādhi viya sasaṅkhārena sappayogena paccanīkadhamme niggayha kilese vāretvā anadhigatattā nasasaṅkhāraniggayhavāritagatoti.
54. 至于「智慧解脱」的说法，乃谓以阿拉汉果之禅定为主导的前半修行，现观现证阿拉汉果之禅定，即谓「彼禅者」等所言者。此处「彼禅」即正定禅。前说圣道之禅定所生之五种禅喜，现今以五种观照之智，依据其需分别五种观察法而断别，故云五种观察智。所谓「此禅是现证之乐」，乃因阿拉汉果中禅定生现证之喜。因禅定之乐所生未来乐果之因缘，感得。由除污垢之智所缘，乃为圣者。污垢之断除是世欲、梵欲或世间欲之无有，是无染净者。与佛及大圣人接触修习，而非不圣。整体定续恒保持无染污之善法。断除曾染习气时，谓已获断除之纯净，或以断除之法净得。谓此实质为一。断除污垢时也得此安稳。以此得圣者正定。因断除污垢，获得正定之乐。如是以单一实相获胜禅，异相无别。
Yato yato bhāgato tañca samādhiṃ samāpajjanto, tato vā vuṭṭhahanto sativepullappatto satova samāpajjati satova vuṭṭhahati, yathāparicchinnakālavasena vā sato samāpajjati sato vuṭṭhahati. Tasmā yadettha ‘‘ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’’ti evaṃ paccavekkhantassa paccattameva aparappaccayañāṇaṃ uppajjati, ayameko ākāro. Esa nayo sesesupi. Evametesaṃ pañcannaṃ paccavekkhitabbākārānaṃ vasena samādhi pañcavidhena veditabbo.
无论何时佛弟子进入禅定，或起身由正念兴起，皆能起正念禅定，终时限中禅定起、禅定息相续不断。因此，彼谓「此禅定现证之乐及未来乐果」，因观察断别者，现起时或将起时之一切因缘知悉。此即其中一相。乃入门通路，连细节俱全。此乃五种观察状态之依凭。由此确认禅中的“五种观察形式”，使禅定得以分别识别。
Puna ‘‘yo ca samādhī’’tiādinā arahattaphale samathavipassanāvibhāgaṃ dasseti. Tattha samādhisukhassa ‘‘sukha’’nti adhippetattā ‘‘yo ca samādhi paccuppannasukho, yo ca samādhi āyatiṃ sukhavipāko, ayaṃ samatho’’ti vuttaṃ. Ariyanirāmisādibhāvo pana paññānubhāvena nipphajjatīti āha – ‘‘yo ca samādhi ariyo…pe… ayaṃ vipassanā’’ti.
复次，所谓「彼禅者」等言，显明阿拉汉果中止观禅定交织不可分之理。关于禅定之乐，谓之乐即其本质。且言「此禅定现证之乐，此禅定未来乐果，乃此止者」。彼乐境因智慧之生灭而断，故称「彼禅定乃正观」。
Evaṃ arahattaphalasamādhiṃ vibhāgena dassetvā idāni tassa pubbabhāgapaṭipadaṃ samādhivibhāgena dassetuṃ ‘‘so samādhī’’ti vuttaṃ. Tattha so samādhīti yo so arahattaphalasamādhissa pubbabhāgapaṭipadāyaṃ vutto rūpāvacaracatutthajjhānasamādhi, so samādhi. Pañcavidhenāti vakkhamānena pañcappakārena veditabbo. ‘‘Pītipharaṇatā’’tiādīsu pītiṃ pharamānā uppajjatīti dvīsu jhānesu paññā pītipharaṇatā nāma. Sukhaṃ pharamānā uppajjatīti tīsu jhānesu paññā sukhapharaṇatā nāma. Paresaṃ ceto pharamānā uppajjatīti cetopariyapaññā cetopharaṇatā nāma. Ālokapharaṇe uppajjatīti dibbacakkhupaññā ālokapharaṇatā nāma. Paccavekkhaṇañāṇaṃ paccavekkhaṇānimittaṃ nāma. Vuttampi cetaṃ ‘‘dvīsu jhānesu paññā pītipharaṇatā, tīsu jhānesu paññā sukhapharaṇatā, paracitte ñāṇaṃ cetopharaṇatā, dibbacakkhu ālokapharaṇatā, tamhā tamhā samādhimhā vuṭṭhitassa paccavekkhaṇañāṇaṃ paccavekkhaṇanimitta’’nti (vibha. 804).
如是对阿拉汉果位的禅定，分门别类加以显示之后，现当由禅定的前部分行，亦即禅定的种类来诠释，便说「此即为禅定」。这里所谓禅定者，即指前分行所说的阿拉汉果位禅定中的前部分行，是指四禅中对色境有所修习的禅定，称为禅定。所谓五种分别者，应从『以五法分说』来理解。在“充满喜悦”等所说的二禅中，由于具有使喜悦增长的特性，故名为“喜悦增长”；在三禅中，因具有使幸福增长的特性，名为“幸福增长”；在他心增长者，谓对心境了知的智慧增长，名为“对心增长”；光明增长者，谓拥有天眼智慧的增长，名为“光明增长”；再者，名为回观智慧，谓能回观前境的智慧，此为回观智慧的相。又言：“在二禅中智慧使喜悦增长，在三禅中智慧使幸福增长，在他心中智慧是对心增长，在天眼中智慧是光明增长，由于各禅定的增长，故彼生起回观智慧，谓之回观智慧之相。”（论书804页）
Idha samathavipassanāvibhāgaṃ dassetuṃ ‘‘yo ca pītipharaṇo’’tiādi vuttaṃ. Ettha ca paññāsīsena desanā katāti paññāvasena saṃvaṇṇanā katā. Paññā pītipharaṇatātiādīsu samādhisahagatā evāti tattha samādhivasena samatho uddhaṭo. Tasmā pītisukhacetopharaṇatā visesato samādhivipphāravasena ijjhantīti tā ‘‘samatho’’ti vuttā. Itarāni ñāṇavipphāravasenāti tāni ‘‘vipassanā’’ti vuttāni.
此处欲示止观的差别，故言「何者为以喜悦增长」。这里的“以智慧增长”等，是以智慧对事理的观察与描述而言。在“以智慧使喜悦增长”等语中，均指与禅定相具的状态，故以禅定为本，船稳而发出波涛，以此类推，因此特称为止。由于喜乐、幸福、对心与光明这四种增长，表示禅定内生理的转变，故被称止。其余以智慧增长转变称“观”。
§55
55. Idāni taṃ samādhiṃ ārammaṇavasena vibhajitvā dassetuṃ ‘‘dasa kasiṇāyatanānī’’tiādi vuttaṃ. Tattha kasiṇajjhānasaṅkhātāni kasiṇāni ca tāni yogino sukhavisesānaṃ adhiṭṭhānabhāvato, manāyatanadhammāyatanabhāvato ca āyatanāni cāti kasiṇāyatanāni. Pathavīkasiṇanti kataparikammaṃ pathavīmaṇḍalampi, tattha pavattaṃ uggahapaṭibhāganimittampi, tasmiṃ nimitte uppannajjhānampi vuccati. Tesu jhānaṃ idhādhippetaṃ. Ākāsakasiṇanti kasiṇugghāṭimākāse pavattapaṭhamāruppajjhānaṃ. Viññāṇakasiṇanti paṭhamāruppaviññāṇārammaṇaṃ dutiyāruppajjhānaṃ. Pathavīkasiṇādike suddhasamathabhāvanāvasena pavattite sandhāya ‘‘imāni aṭṭha kasiṇāni samatho’’ti vuttaṃ. Sesakasiṇadvayaṃ vipassanādhiṭṭhānabhāvena pavattaṃ ‘‘vipassanā’’ti vuttaṃ.
55.如今应以此禅定的对象加以区分，如所说“十种遍处相”等。此处的遍处相禅定，是指那些禅定及禅定客所共知的十种遍处相，因禅修者专注幸福内涵，意守某个对象，因此称为遍处相。所谓大地遍处相，是指某一区域内，大地之地理与局部上升处等所呈现的对象，由此生起的禅定，便称为禅定。在这些对象中禅定已现生起。所谓空遍处相，是指空性遍处相，在空中生起的初禅；识遍处相，是指识遍处，是初禅之后的第二禅。大地遍处等，以纯净修止生起，由此所集为八个遍处相，谓为止。剩余两个遍处相，以观之心加以修炼，谓为观禅定。
Evanti iminā nayena. Sabbo ariyamaggoti sammādiṭṭhiādibhāvena abhinnopi ariyamaggo satipaṭṭhānādipubbabhāgapaṭipadābhedena anekabhedabhinno niravaseso ariyamaggo. Yena yena ākārenāti anabhijjhādīsu, paccuppannasukhatādīsu ca ākāresu yena yena ākārena vutto. Tena tenāti tesu tesu ākāresu ye ye samathavasena, ye ca ye ca vipassanāvasena yojetuṃ sambhavanti, tena tena ākārena samathavipassanāhi ariyamaggo vicinitvā yojetabbo. Teti samathādhiṭṭhānavipassanādhammā. Tīhi dhammehi saṅgahitāti tīhi anupassanādhammehi saṅgahitā, gaṇanaṃ gatāti attho. Katamehi tīhīti? Āha ‘‘aniccatāya dukkhatāya anattatāyā’’ti. Aniccatāya sahacaraṇato vipassanā ‘‘aniccatā’’ti vuttā. Esa nayo sesesupi.
如此依此法则，一切圣道均以正见为本，然后分为各异之圣道，因初学与念处等起别而无遗漏，且无残缺。一切依止诸因缘，如无贪等、现生诸乐等因缘有所依，随着不同因缘所说。所谓“依此依彼”者，即于此诸因缘中，分别依此止、依此观修持此圣道，应予慎审调护。此即为止观的对象。三法合一，谓三种不离的观察法合一，意即三法合聚。问为何三？答曰：因无常、苦与无我三相为内容。专以无常相伴修观者，即为观无常，此法为整法之极。此为本理之归。
So samathavipassanaṃ bhāvayamāno tīṇi vimokkhamukhāni bhāvayatīti so ariyamaggādhigamāya yuttappayutto yogī kālena samathaṃ samāpajjanavasena kālena vipassanaṃ sammasanavasena vaḍḍhayamāno animittavimokkhamukhādisaṅkhātā tisso anupassanā brūheti. Tayo khandhe bhāvayatīti tisso anupassanā uparūparivisesaṃ pāpento sīlakkhandho samādhikkhandho paññākkhandhoti ete tayo khandhe vaḍḍheti. Yasmā pana tīhi khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito, tasmā ‘‘tayo khandhe bhāvayanto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayatī’’ti vuttaṃ.
此止观修习者，应修三种解脱门。所谓三解脱门，即此圣道具足成熟者，其修行者应随时依止止禅定以收摄心意，依观禅定以增长观察智慧，称其为因无相等三种解脱门之名。所谓三种观察，指三界常分别显现的身体蕴、戒蕴、禅定蕴、智慧蕴，此三蕴增长相续。由于此三蕴既含贵圣八正道，故曰“以此三蕴修持者修习贵圣八正道”。
Idāni yesaṃ puggalānaṃ yattha sikkhantānaṃ visesato niyyānamukhāni yesañca kilesānaṃ paṭipakkhabhūtāni tīṇi vimokkhamukhāni, tehi saddhiṃ tāni dassetuṃ ‘‘rāgacarito’’tiādi vuttaṃ. Tattha animittena vimokkhamukhenāti aniccānupassanāya. Sā hi niccanimittādisamugghāṭanena animitto, rāgādīnaṃ samucchedavimuttiyā vimokkhoti laddhanāmassa ariyamaggassa mukhabhāvato dvārabhāvato ‘‘animittavimokkhamukha’’nti vuccati. Adhicittasikkhāyāti samādhismiṃ. Sukhavedanīyaṃ phassaṃ anupagacchantoti sukhavedanāya hitaṃ sukhavedanākāraṇato phassaṃ taṇhāya anupagacchanto. Sukhaṃ vedanaṃ parijānantoti ‘‘ayaṃ sukhā vedanā vipariṇāmādinā dukkhā’’ti parijānanto, savisayaṃ rāgaṃ samatikkanto. ‘‘Rāgamalaṃ pavāhento’’tiādinā tehi pariyāyehi rāgasseva pahānamāha. ‘‘Dosacarito puggalo’’tiādīsupi vuttanayānusārena attho veditabbo.
如今，依止修学者之特异性，及证入涅槃之三解脱门，以及对烦恼之对治，合称“三种解脱门”，此应共摄显现，故说“染污习气者行”。其中谓“无相的解脱门”，指正观无常等义而无所招缘。此乃正破除常见等生起无相的解脱，谓由断除贪欲等烦恼而得自由，无碍得证之门，乃圣道之始端，故称“无相解脱门”。所谓于止禅定中修习心念，谓离开乐受的附着，意即虽受乐触，却不生渴爱，因明了“此乐由无常转变，故是苦”，由此解脱贪欲等染污，谓“流水斩断贪爱”，如是而去。关于“嗔恨习者”亦应据此理会。
Paññādhikassa santatisamūhakiccārammaṇādighanavinibbhogena saṅkhāresu attasuññatā pākaṭā hotīti visesato anattānupassanā paññāpadhānāti āha – ‘‘suññatavimokkhamukhaṃ paññākkhandho’’ti. Tathā saṅkhārānaṃ sarasapabhaṅgutāya ittarakhaṇattā uppannānaṃ tattha tattheva bhijjanaṃ sammā samāhitasseva pākaṭaṃ hotīti visesato aniccānupassanā samādhippadhānāti āha – ‘‘animittavimokkhamukhaṃ samādhikkhandho’’ti. Tathā sīlesu paripūrakārino khantibahulassa uppannaṃ dukkhaṃ aratiñca abhibhuyya viharato saṅkhārānaṃ dukkhatā vibhūtā hotīti dukkhānupassanā sīlappadhānāti āha – ‘‘appaṇihitavimokkhamukhaṃ sīlakkhandho’’ti. Iti tīhi vimokkhamukhehi tiṇṇaṃ khandhānaṃ saṅgahitattā vuttaṃ – ‘‘so tīṇi vimokkhamukhāni bhāvayanto tayo khandhe bhāvayatī’’ti. Yasmā ca tīhi ca khandhehi ariyassa aṭṭhaṅgikassa maggassa saṅgahitattā tayo khandhe bhāvayanto ‘‘ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayatī’’ti vuttaṃ. Tasmā tehi tassa saṅgahaṃ dassento ‘‘yā ca sammāvācā’’tiādimāha.
智慧胜出者因种种蕴集体的业行、因果成熟及难得享用，故于诸行中显明无我，专注于无我观照，即称为智慧的所依。故言“以解脱空为依靠的智慧蕴”。如诸行因有系统断坏及分别生灭，逐处专注满具侵染，即显现于禅定的所依，故称“以无相解脱为依靠的禅定蕴”。如于戒律上具足，宽忍多行而胜过烦恼苦恼，通达诸行苦，如此对苦观照为所依，故称“以少烦恼解脱为依靠的戒蕴”。由此三种解脱门，合摄三蕴而说：“彼者生起三种解脱门，三蕴乃因缘生起。”因三蕴合摄，成就圣者八正道，三蕴生起则成就“圣八正道”。由此摄聚，故言：“如正语等正法。”
Puna tiṇṇaṃ khandhānaṃ samathavipassanābhāvaṃ dassetuṃ ‘‘sīlakkhandho’’tiādi vuttaṃ. Tattha sīlakkhandhassa khantipadhānattā, samādhissa bahūpakārattā ca samathapakkhabhajanaṃ daṭṭhabbaṃ. Bhavaṅgānīti upapattibhavassa aṅgāni. Dve padānīti dve pādā. Yebhuyyena hi pañcadasa caraṇadhammā sīlasamādhisaṅgahitāti. Bhāvitakāyoti ābhisamācārikasīlassa pāripūriyā bhāvitakāyo. Ādibrahmacariyakasīlassa pāripūriyā bhāvitasīlo. Atha vā bhāvitakāyoti indriyasaṃvarena bhāvitapañcadvārakāyo. Bhāvitasīloti avasiṭṭhasīlavasena bhāvitasīlo. Sammā kāyabhāvanāya sati accantaṃ kāyaduccaritappahānaṃ anavajjañca uṭṭhānaṃ sampajjati. Tathā anuttare sīle sijjhamāne anavasesato micchāvācāya micchājīvassa ca pahānaṃ sampajjati. Cittapaññāsu ca bhāvitāsu sammāsatisammāsamādhisammādiṭṭhisammāsaṅkappā bhāvanāpāripūriṃ gatā eva honti taṃsabhāvattā tadubhayakāraṇattā cāti imamatthaṃ dasseti ‘‘kāye bhāviyamāne’’tiādinā.
又为显示三蕴缺乏止观而说“戒蕴”等名。戒蕴中因忍耐为所依，禅定因多种利益，宜当侧重止法。所谓生起流转即原生存在的各支。二足即二足行走。因为十五法详具故称戒定相应。如“已修身”谓已具足行为戒；“初修禁戒”谓完成初具足戒。或者说“已修身”即内守五门感官；依已修身为尚存德性者。正念修习于身，决断恶身行止，立起不邪犯持。如此最胜戒行成熟，随时断除妄语邪命。心慧所增长者，修习正念正定正见正思维之圆满。由此所成立因缘，称为“身上所应修者”等。
Pañcavidhaṃ adhigamaṃ gacchatīti ariyamaggādhigamameva avatthāvisesavasena pañcadhā vibhajitvā dasseti. Ariyamaggo hi khippaṃ sakiṃ ekacittakkhaṇeneva catūsu saccesu attanā adhigantabbaṃ adhigacchatīti na tassa lokiyasamāpattiyā viya vasibhāvanākiccaṃ atthīti khippādhigamo ca hoti. Pajahitabbānaṃ accantavimuttivasena pajahanato vimuttādhigamo ca. Lokiyehi mahantānaṃ sīlakkhandhādīnaṃ adhigamanabhāvato mahādhigamo ca. Tesaṃyeva vipulaphalānaṃ adhigamanato vipulādhigamo ca. Attanā kattabbassa kassaci anavasesato anavasesādhigamo ca hotīti. Ke panete adhigamā? Keci samathānubhāvena, keci vipassanānubhāvenāti imaṃ vibhāgaṃ dassetuṃ ‘‘tattha samathenā’’tiādi vuttaṃ.
五种成就分阶段取得，唯指圣道的成就，依其不同释解为五法分述。圣道是一心瞬间，即须亲自夺得于四圣谛，不是凡世的得道，故并非以俗世生活为目的，是速得者。亦有断除之成就，即断除内心阻碍的解脱。世俗人士因戒蕴等众多成就者是广义成就；成就丰富果报者即广广成就。凡是自己所为，应当无间断自行进展的成就。何人能得？有借止禅经验，有借观禅经验的人等，此分述称“借止者”等。
§56
56. Iti mahāthero ‘‘tasmā rakkhitacittassā’’ti gāthāya vasena arahattaphalavimuttimukhena vicayahārasampātaṃ niddisanto desanākusalatāya anekehi suttappadesehi tassā pubbabhāgapaṭipadāya bhāvanāvisesānaṃ bhāvanānisaṃsānañca vibhajanavasena nānappakārato vicayahāraṃ dassetvā idāni dasannaṃ tathāgatabalānampi vasena taṃ dassetuṃ ‘‘tattha yo desayatī’’tiādimāha. Ovādena sāvake na visaṃvādayatīti attano anusiṭṭhiyā dhammassa savanato ‘‘sāvakā’’ti laddhanāme veneyye na vippalambheti na vañceti, visaṃvādanahetūnaṃ pāpadhammānaṃ ariyamaggena bodhimūle eva suppahīnattā. Tividhanti tippakāraṃ, tīhi ākārehīti attho. Idaṃ karothāti imaṃ saraṇagamanaṃ sīlādiñca upasampajja viharatha. Iminā upāyena karothāti anenapi vidhinā saraṇāni sodhentā sīlādīni paripūrentā sampādetha. Idaṃ vo kurumānānanti idaṃ saraṇagamanaṃ sīlādiñca tumhākaṃ anutiṭṭhantānaṃ diṭṭhadhammasamparāyanibbānānaṃ vasena hitāya sukhāya ca bhavissati, tāni sampādethāti attho.
56. 如是大长老以“故护念意心”等颂句，指向阿拉汉果解脱，论述分别出现，引示外道及诸经文中前修行法及对增进修习的区分因果等，宣示众多依止的分别种类，现今亦应依此而说“由是所说”等。以劝勉护持门徒不违逆之故，结合自身修持和听法，得授“门徒”名号，不至堕落，为非友善者，由圣道根基摧伏，同行断恶。三种修习及三重现象，谓三因。曰“行此者行此”，即劝诫。此劝喻即是依止律戒，承行修持。通过此方，戒等能闻者安住不破，乃安乐之由，此意为“愿尔等勤修”等。
Evaṃ ovadanākāraṃ dassetvā yaṃ vuttaṃ – ‘‘ovādena sāvake na visaṃvādayatī’’ti, taṃ tathāgatabalehi vibhajitvā dassetuṃ ‘‘so tathā ovadito’’tiādimāha. Tattha tathāti tena pakārena ‘‘idaṃ karotha, iminā upāyena karothā’’tiādinā vuttappakārena. Ovaditoti dhammadesanāya sāsito. Anusiṭṭhoti tasseva vevacanaṃ. Tathā karontoti yathānusiṭṭhaṃ tathā karonto. Taṃ bhūminti yassā bhūmiyā adhigamatthāya ovadito, taṃ dassanabhūmiñca bhāvanābhūmiñca. Netaṃ ṭhānaṃ vijjatīti etaṃ kāraṇaṃ na vijjati. Kāraṇañhi tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ‘‘ṭhāna’’nti vuccati. Dutiyavāre bhūminti sīlakkhandhena pattabbaṃ sampattibhavasaṅkhātaṃ bhūmiṃ.
依此劝诫方式，宣示“劝诫门徒不违逆”。因由佛力划分，今列示“如是劝诫”者。此中“如是”，即如前所示“行此、由此而行”。劝诫即为法的开示，守持则依此教。如此行，就是按所守行。所谓教场，乃为成就之因，故称。第二曰教场，即应以戒蕴为基础的已具备的成就之地。
Idāni yasmā bhagavato catuvesārajjānipi aviparītasabhāvatāya paṭhamaphalañāṇassa visayaviseso hoti, tasmā tānipi tassa visayabhāvena dassetuṃ ‘‘sammāsambuddhassa te sato’’tiādi vuttaṃ. Tattha sammāsambuddhassa te satoti ahaṃ sammāsambuddho, mayā sabbe dhammā abhisambuddhāti paṭijānanena sammāsambuddhassa te sato. Ime dhammā anabhisambuddhāti netaṃ ṭhānaṃ vijjatīti ‘‘ime nāma tayā dhammā anabhisambuddhā’’ti koci sahadhammena sahetunā sakāraṇena vacanena, sunakkhatto (dī. ni. 3.1 ādayo; ma. ni. 1.146 ādayo) viya vippalapantā pana appamāṇaṃ. Tasmā sahadhammena paṭicodessatīti etaṃ kāraṇaṃ na vijjati. Esa nayo sesapadesupi. Yassa te atthāya dhammo desitoti rāgādīsu yassa yassa pahānatthāya asubhabhāvanādidhammo kathito. Takkarassāti tathā paṭipannassa. Visesādhigamanti abhiññāpaṭisambhidādivisesādhigamaṃ.
今因世尊四净戒品之性质与初果之知分别不同，故亦依此所别，于集中分示“正觉者三品净戒”。其中“正觉”指本人即正觉者：吾已得一切法自觉。此谓正觉者三品净戒，非为他者故不成立该地。依同法及因缘言说之影响，如律中列举一切方便。故宜由同法开示证明，不致错乱。此理适用于言辞的残余含义。为使法能释于贪欲等，说于行为上的差别成就（即抉择及证得）。所谓“差别成就”，为如实知、如实证及分别智慧等所得之殊胜解脱。
Antarāyikāti antarāyakaraṇaṃ antarāyo, so sīlaṃ etesanti antarāyikā. Antarāye niyuttā, antarāyaṃ vā phalaṃ arahanti, antarāyappayojanāti vā antarāyikā. Te pana kammakilesādibhedena pañcavidhā. Aniyyānikāti ariyamaggavajjā sabbe dhammā.
所谓障碍，指生起障碍的原因，即障碍。持戒者称之为障碍者。这些障碍使人受束缚，妨碍成就果报，故也称为障碍的连累。它们因行为烦恼等分别，有五种。所谓不正行为，是指违反圣道戒行的所有品类众法。
Diṭṭhisampannoti maggadiṭṭhiyā sampanno sotāpanno ariyasāvako. Suhatanti ativadhitaṃ. Idampi ekadesakathanameva. Matakapetādidānampi so na karoti eva. Puthujjanoti puthūnaṃ kilesābhisaṅkhārādīnaṃ jananādīhi kāraṇehi puthujjano. Vuttañhetaṃ –
具见解者，是指以道的见解圆满具足的初果阿拉汉圣子。善说即已过度诠释。此亦不过是单句讲说。拔除愚痴等，亦不作他义。
‘‘Puthūnaṃ jananādīhi, kāraṇehi puthujjano;
“凡夫生起众因缘之根本者，乃称为凡夫。”
Puthujjanantogadhattā, puthuvāyaṃ jano itī’’ti. (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.2; a. ni. aṭṭha. 1.1.51; dha. sa. aṭṭha. 1007; paṭi. ma. aṭṭha. 2.1.130);
“凡夫由彼故生，以彼故生，彼即凡夫。”（迪尼基注释书8章1节，第7句；中部尼基注释书8章1节第2句；增支尼基注释书8章1节第51句；法句经注释书8章第1007节；巴提尼基注释书8章2节第130句）
‘‘Mātara’’ntiādīsu janikā mātā. Janako ca pitā. Manussabhūto khīṇāsavo arahāti adhippeto. Kiṃ pana ariyasāvako aññe jīvitā voropeyyāti? Etampi aṭṭhānaṃ. Sacepi bhavantaragataṃ ariyasāvakaṃ attano ariyasāvakabhāvaṃ ajānantampi koci evaṃ vadeyya ‘‘idaṃ kunthakipillikaṃ jīvitā voropetvā sakalacakkavāḷagabbhe cakkavattirajjaṃ paṭipajjāhī’’ti, neva so naṃ jīvitā voropeyya. Athāpi evaṃ vadeyyuṃ – ‘‘sace imaṃ na ghātessasi, sīsaṃ te chindissāmā’’ti, sīsamevassa chindeyyuṃ, neva so taṃ ghāteyya. Puthujjanabhāvassa pana mahāsāvajjabhāvadassanatthaṃ ariyabhāvassa ca baladīpanatthaṃ evaṃ vuttaṃ. Ayañhettha adhippāyo – sāvajjo vata puthujjanabhāvo. Yatra hi nāma mātughākādīnipi ānantariyāni karissati, mahābalova ca ariyabhāvo, yo etāni kammāni na karotīti.
“‘母’者，诸生育者之母，‘父’者生育者之父。此成人人，断除习气的阿拉汉为最高者。为何圣弟子尚有余生苦恼？此亦是问题所在。即使境界内圣弟子不知自身圣弟子之义，亦无一人会言‘此瘦猴子若生死苦恼，则掌管诸界之王必定统治。’此人绝不会生死苦恼。即便有人言‘若你不杀我，定砍你首’，此人即使被砍头，也不会杀害他。此乃说于凡夫根性之严重恶习示现，亦为圣者力量显照之缘。此处论要曰，凡夫根性实乃大恶。因乃母舅等之间必生障碍，大威力者为圣者根性，不作此等恶业者。
Saṅghaṃ bhindeyyāti samānasaṃvāsakaṃ samānasīmāyaṃ ṭhitaṃ pañcahi kāraṇehi saṅghaṃ bhindeyya. Vuttañhetaṃ – ‘‘pañcahupāli, ākārehi saṅgho bhijjati kammena uddesena voharanto anussāvanena salākaggāhenā’’ti (pari. 458).
“若分裂僧团者，乃因五种缘故——在同一地区同一界限内居住的僧团因五种因由而分裂。”诸经文言曰：“五种就巴帝摩卡戒纲而立，僧团因业行为的目的而破裂，因戒律之训诫而分裂，如咒杖一般被破。”（大毗婆沙458）
Tattha kammenāti apalokanādīsu catūsu kammesu aññatarakammena. Uddesenāti pañcasu pātimokkhuddesesu aññatarena uddesena. Voharantoti kathayanto, tāhi tāhi upapattīhi ‘‘adhammaṃ dhammo’’tiādīni aṭṭhārasabhedakaravatthūni dīpayanto. Anussāvanenāti ‘‘nanu tumhe jānātha mayhaṃ uccakulā pabbajitabhāvaṃ bahussutabhāvañca, mādiso nāma uddhammaṃ ubbinayaṃ satthusāsanaṃ gāheyyāti kiṃ tumhākaṃ cittampi uppādetuṃ yuttaṃ, kimahaṃ apāyato na bhāyāmī’’tiādinā nayena kaṇṇamūle vacībhedaṃ katvā anussāvanena. Salākaggāhenāti evaṃ anussāvetvā tesaṃ cittaṃ upatthambhetvā anivattidhammaṃ katvā ‘‘gaṇhatha imaṃ salāka’’nti salākaggāhena.
此中“业”(Kamma)即就不起观照等四种业中，以某一种业为对象而论。所谓“指示”(Uddesana)，是在五戒中以某一戒律为指示之义。所谓“宣说”(Voharana)，是指经说时，按各种由来，分别阐明“不善即非法”等十八种差别事理。所谓“戒诫”(Anussāvanā)，是指以“尔等岂不知，吾于高贵大比库出家之事及多闻之事，名为善法兴盛，应当摄持世尊教法”为导引，用心在耳根下宣说戒语。所谓“用标杖杖示”(Salā-kaggāha)，是说这样戒诫后，扶持他人心念，使之不回转，表示“拿取此杖”，以杖触示以示警戒。
Ettha ca kammameva uddeso vā pamāṇaṃ, vohārānussāvanasalākaggāhāpanaṃ pana pubbabhāgo . Aṭṭhārasavatthudīpanavasena hi voharantena tattha rucijananatthaṃ anussāvetvā salākāya gāhitāyapi abhinno eva hoti saṅgho. Yadā pana evaṃ cattāro vā atirekā vā salākaṃ gāhetvā āveṇikaṃ kammaṃ vā uddesaṃ vā karonti, tadā saṅgho bhinno nāma hoti. Evaṃ diṭṭhisampanno puggalo saṅghaṃ bhindeyya saṅgharājiṃ vā janeyyāti netaṃ ṭhānaṃ vijjatīti.
此处所说，业就是指示，或是规定标准。而宣说、戒诫、以标杖杖示这三者作为前段内容。由于宣说者以十八差别事理为照亮行者生起信乐之缘，宣说与戒诫及持杖合一，故僧团保持一致。若有人拿取四杖或额外标杖，做非正业或指示非正业时，则僧团即生分裂。因此，具正见之人应避免破坏僧团或产生僧王，因为此地无此法所依托之处。
Duṭṭhacittoti vadhakacittena paduṭṭhacitto. Lohitaṃ uppādeyyāti jīvamānakasarīre khuddakamakkhikāya pivanamattampi lohitaṃ uppādeyya. Ettāvatā hi mātughātādīni pañcānantariyakammāni dassitāni honti. Yāni puthujjano karoti, na ariyasāvako. Duṭṭhacittoti vināsacittena paduṭṭhacitto. Thūpanti cetiyaṃ. Bhindeyyāti nāseyya.
“恶心”(Duṭṭhacitta)即带杀业之心为恶心。犹如在活体上用小蜂吸食，都会出现血迹。依此说，有五种彼此相续因果的恶行出现。凡夫作此恶，非圣弟子所为。恶心又作“灭绝心”，意为破坏、毁弃。如摧毁佛塔。
Aññaṃ satthāranti ‘‘ayaṃ me satthā satthu kiccaṃ kātuṃ samattho’’ti bhavantarepi aññaṃ titthakaraṃ. Apadiseyyāti ‘‘ayaṃ me satthā’’ti evaṃ gaṇheyyāti netaṃ ṭhānaṃ vijjati. Ito bahiddhā aññaṃ dakkhiṇeyyaṃ pariyeseyyāti sāsanato bahiddhā aññaṃ bāhirakaṃ samaṇaṃ vā brāhmaṇaṃ vā ‘‘ayaṃ dakkhiṇāraho, imasmiṃ katā kārā mahapphalā bhavissantī’’ti adhippāyena tasmiṃ paṭipajjeyyāti attho. Kutūhalamaṅgalena suddhiṃ pacceyyāti ‘‘iminā idaṃ bhavissatī’’ti evaṃ pavattattā kutūhalasaṅkhātena diṭṭhasutamutamaṅgalena attano suddhiṃ vodānaṃ saddaheyya.
“他师”(Aññaṃ satthā)是指“此为吾师，能令师行善”。他人也可能是他师。所谓“不可接近者”(Apadiseyyāti)，即“此为吾师”，只是因缘而接受。此处无他师生存。从此向外，再寻右方“他师”，即指佛教外之出家人或婆罗门，“此为右方圣者，在此作业必得大果”的权方便令彼奉行。携带好奇吉祥心，依此行持而成净，此即“此将发生如是之事”言教。
§57
57.Itthī rājā cakkavattī siyāti netaṃ ṭhānaṃ vijjatīti yasmā itthiyā kosohitavatthaguyhādīnaṃ abhāvena lakkhaṇāni na paripūranti, itthiratanābhāvena ca sattaratanasamaṅgitā na sampajjati. Sabbamanussānampi ca na adhiko attabhāvo hoti, tasmā ‘‘itthī…pe… vijjatī’’ti vuttaṃ. Yasmā sakkattādīni tīṇi ṭhānāni uttamāni, itthiliṅgañca hīnaṃ, tasmā tassā sakkattādīnipi paṭisiddhānīti. Nanu ca yathā itthiliṅgaṃ, evaṃ purisaliṅgampi brahmaloke natthi, tasmā puriso mahābrahmā siyāti na vattabbanti? No na vattabbaṃ. Kasmā? Idha purisassa tattha nibbattanato. Itthiyo hi idha jhānaṃ bhāvetvā kālaṃ katvā brahmapārisajjānaṃ sahabyataṃ upapajjanti, na mahābrahmānaṃ. Puriso pana katthaci na uppajjatīti na vattabbo. Samānepi tattha ubhayaliṅgābhāve purisasaṇṭhānāva tattha brahmāno, na itthisaṇṭhānā, tasmā suvuttametaṃ. Itthī tathāgatoti ettha tiṭṭhatu tāva sabbaññuguṇe nibbattetvā lokānaṃ tāraṇasamattho buddhabhāvo, paṇidhānamattampi itthiyā na sampajjati.
“女性为王与转轮圣王”(Itthī rājā cakkavattī)此处无此地可说，因为女性不具足繁冗之利器等特征，且缺女性宝珠，因此不能成就为女性的转轮圣王。且女性之身量不及男性，故男性宝座地位亦被认同。难道像女性一样，男性也无所谓大梵天之位么？不可如此说。其因在于此处男性生无所得缘故。女性结禅后过一定时间，得与梵住伴，不是大梵天而是梵伴。男性则有时不生之理，且男女俱无聚集，惟为男性聚合之地有梵天，而非女性聚集之地。因此如此说最好。女性如来者此处应立足存在，虽成一切智慧圆满，救世之尊，惟其誓愿轻微，不及女性故也。
‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;
“人间身分与性别成就，原由导师显现。”
Pabbajjā guṇasampatti, adhikāro ca chandatā;
出家具备良好资质，且意志坚定有动力；
Aṭṭhadhammasamodhānā, abhinīhāro samijjhatī’’ti. (bu. vaṃ. 2.59) –
八法因缘圆满，行持如法庄严；（见《长部韵译》卷二五九）
Imāni hi paṇidhānasampattikāraṇāni. Iti paṇidhānamattampi sampādetuṃ asamatthāya itthiyā kuto buddhabhāvoti ‘‘itthī tathāgato arahaṃ sammāsambuddho siyāti netaṃ ṭhānaṃ vijjatī’’ti vuttaṃ. Sabbākāraparipūro puññussayo sabbākāraparipūrameva attabhāvaṃ nibbattetīti purisova arahaṃ hoti sammāsambuddho.
这些就是成就愿行的条件。因此即便努力修习愿行仍不能成办，女性缘何能成佛？因为佛陀说：“女性如来、阿拉汉、正觉者之位不存在。”这是因为满具诸种圆满功德，福德充盈，只有具足这种圆满者方能成就自性，故男子成就阿拉汉、成佛。
Ekissā lokadhātuyāti dasasahassilokadhātuyā, yā jātikhettanti vuccati. Sā hi tathāgatassa gabbhokkantikālādīsu kampati. Āṇākhettaṃ pana koṭisatasahassacakkavāḷaṃ. Yā ekato saṃvaṭṭati ca vivaṭṭati ca, yattha ca āṭānāṭiyaparittādīnaṃ (dī. ni. 3.277 ādayo) āṇā pavattati. Visayakhettassa parimāṇaṃ natthi. Buddhānañhi ‘‘yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ, yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyya’’nti (mahāni. 69; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma. 3.5) vacanato avisayo nāma natthi. Iti imesu tīsu khettesu tisso saṅgītiyo āruḷhe tepiṭake buddhavacane ‘‘ṭhapetvā imaṃ cakkavāḷaṃ aññasmiṃ cakkavāḷe buddhā uppajjantī’’ti suttaṃ natthi, na uppajjantīti pana atthi.
所谓单一世界界，即十万亿世界，是指生存之域。此域自如来胎中初动等阶段起震动。广阔之界度，大如亿万个十万亿环绕轮转之界。此界独一涵盖所有障碍枷锁等所在，名为世界。无边无际的现象界限未可得定。佛语曰：“知识有穷尽者即舍弃知识，舍弃者即知识无限，无终止知识与舍弃。”这是说明三界虽有多种，三藏中佛语说：“以此轮置于他界，佛方生成”，非云无佛生，实则不同世界佛陀出生时空不一。
Apubbaṃacarimanti apure apacchā ekato na uppajjanti, pure vā pacchā vā uppajjantīti vuttaṃ hoti. Tattha gabbhokkantito pubbe pureti veditabbaṃ. Tato paṭṭhāya hi dasasahassicakkavāḷakampanena khettapariggaho kato nāma hoti, aññassa buddhassa uppatti natthi. Dhātuparinibbānato paraṃ pana pacchā, tato heṭṭhāpi aññassa buddhassa uppatti natthi, uddhaṃ na vāritā.
所谓初般若者，在彼侧面同一时点不生起佛，只有在彼过去和将来生起。此处指孕胎即过去。由此推断，十万亿世界范围震动即被收摄之局面，非其他佛所生。界体灭尽后，另一佛生起不在下方，亦不在上方。
Kasmā pana apubbaṃ acarimaṃ na uppajjantīti? Anacchariyattā. Acchariyamanussā hi buddhā bhagavanto. Yathāha – ‘‘ekapuggalo, bhikkhave, loke uppajjamāno uppajjati acchariyamanusso’’tiādi (a. ni. 1.171). Yadi ca aneke buddhā ekato uppajjeyyuṃ, anacchariyā bhaveyyuṃ. Desanāya ca visesābhāvato. Yañhi satipaṭṭhānādibhedaṃ dhammaṃ eko deseti, aññenapi so eva desetabbo siyā, vivādabhāvato ca. Bahūsu hi buddhesu ekato uppannesu bahūnaṃ ācariyānaṃ antevāsikā viya ‘‘amhākaṃ buddho pāsādiko’’tiādinā tesaṃ sāvakā vivadeyyuṃ. Kiṃ vā etena kāraṇagavesanena, dhammatāvesā yaṃ ekissā lokadhātuyā dve tathāgatā ekato na uppajjantīti (mi. pa. 5.1.1).
为何初般若不现起？因佛非凡人。佛经中言：“比库，当一人于世出生，即生出非凡人。”若诸多佛同时生起，则无殊胜之处。且宣说无二致。佛仅一宣扬四念处等法，亦应为他人宣说；但因纷争产生不同说法。多佛同时出现，弟子众生间会争论“谁佛受敬？”如此因缘调查，故三界之一界中不两佛同生。
Yathā nimbabījakosātakibījādīni madhuraṃ phalaṃ na nibbattenti, asātaṃ amadhurameva phalaṃ nibbattenti, evaṃ kāyaduccaritādīni madhuravipākaṃ na nibbattenti amadhurameva nibbattenti. Yathā ca ucchubījasālibījādīni madhuraṃ sādurasameva phalaṃ nibbattenti na asātaṃ kaṭukaṃ. Evaṃ kāyasucaritādīni madhurameva vipākaṃ nibbattenti na amadhuraṃ. Vuttampi cetaṃ –
犹如柑橘种子、桔子种子等并不能生出甜美果实，而必生出非真实、非甜美的果实一样，身业之恶行等亦不会生出甜美的果报，只会生出非甜美的果报。如同苦瓜种子、茄子种子等尽管种子本身苦涩，却能结出苦涩而不虚假的果实，身业之善行等亦然，唯有苦果而无不苦之果。经中亦有言：
‘‘Yādisaṃ vapate bījaṃ, tādisaṃ harate phalaṃ;
「种子若善，果实亦然；
Kalyāṇakārī kalyāṇaṃ, pāpakārī ca pāpaka’’nti. (saṃ. ni. 1.256; netti. 122);
善因生善果，恶因生恶果。」（相应部·尼萨利经第1章第256节；净行经序言第122节）
Tasmā ‘‘tiṇṇaṃ duccaritāna’’ntiādi vuttaṃ.
因此，有言「三恶行」之类说法。
Aññataro samaṇo vā brāhmaṇo vāti yo koci pabbajjāmattena samaṇo vā jātimattena brāhmaṇo vā. Pāpiccho sambhāvanādhippāyena vimhāpanato kuhako. Paccayasannissitāya payuttavācāya vasena lapako. Paccayanibbattakanimittāvacarato nemittako. Kuhanalapananemittakattaṃ pubbaṅgamaṃ katvāti kuhanādibhāvameva purakkhatvā santindriyo santamānaso viya caranto. Pañca nīvaraṇeti kāmacchandādike pañca nīvaraṇe. Appahāya asamucchinditvā, cetaso upakkileseti nīvaraṇe. Nīvaraṇā hi cittaṃ upakkilesenti kiliṭṭhaṃ karonti vibādhenti upatāpenti ca. Tasmā ‘‘cetaso upakkilesā’’ti vuccanti. Paññāya dubbalīkaraṇeti nīvaraṇe. Nīvaraṇā hi uppajjamānā anuppannāya paññāya uppajjituṃ na denti. Tasmā ‘‘paññāya dubbalīkaraṇā’’ti vuccanti. Anupaṭṭhitassatīti catūsu satipaṭṭhānesu na upaṭṭhitassati. Abhāvayitvāti avaḍḍhayitvā. Anuttaraṃ sammāsambodhinti arahattapadaṭṭhānaṃ sabbaññutaññāṇaṃ.
有一名比僧或婆罗门者，无论是出家者或世俗婆罗门，其行皆因恶意生起煽动谎言，为因缘及依附语句而作恶言，或二句合在一起说，或借因缘启说。如同用虚伪言辞先制造迷障，其心意则不安稳、不清明。五盖者，即五种烦恼遮蔽，分别为欲贪、嗔恚、昏沉倦眠、掉举悔恨、疑惑。五盖者，因放弃而未断，未决，心意被玷污，正是烦恼的五种遮蔽。遮蔽物使心染污，令心昏乱、妨碍、痛苦。因之谓「心意的玷污」。五盖使智慧衰弱，智慧不能生起。故称「智慧的弱化」。由于未能具足，即使在四念处中也不能具足正念。盖因分别终止或增长。无上正觉乃阿拉汉地位，具足一切清净智慧。
Pacchimavāre aññataro samaṇo vā brāhmaṇo vāti sabbaññubodhisattaṃ sandhāya vadati. Tattha sabbadosāpagatoti sabbehi pāramitāpaṭipakkhabhūtehi dosehi apagato. Etena paripūritapāramibhāvaṃ dasseti. Satipaṭṭhānāni vipassanā, bojjhaṅgo maggo, anuttarā sammāsambodhi arahattaṃ. Satipaṭṭhānāni vā vipassanā, bojjhaṅgā missakā, sammāsambodhi arahattameva. Sesaṃ anantaravāre vuttapaṭipakkhato veditabbaṃ. Yaṃ ettha ñāṇanti yaṃ etasmiṃ yathāvutte ṭhāne ca ṭhānaṃ, aṭṭhāne ca aṭṭhānanti pavattaṃ ñāṇaṃ. Hetusoti tassa ṭhānassa aṭṭhānassa ca hetuto. Ṭhānasoti taṅkhaṇe eva āvajjanasamanantaraṃ. Anodhisoti odhiabhāvena, kiñci anavasesetvāti attho.
此后，有一名比僧或婆罗门，论及具足无上正觉菩萨一切知识。谓其断尽一切染污，所修善法皆成无过失境界。由此显现圆满的波罗蜜境界。念处观是观智，觉支是修境，正道是出离道，皆成就无上正觉阿拉汉。念处观亦即观智，觉支亦即善巧方法，皆成无上正觉阿拉汉。此后须于次第相续而修习，应当清楚了知。所谓智，是于此处所在之品类及类别，乃时刻缘起之义。所谓缘由者，即其品类与类别之因。所谓品类，指瞬间，及无分别随顺涌现之缘。阿努得之义，即增长之意，以无遗漏为义。
Iti ṭhānāṭṭhānagatātiādīsu evaṃ ṭhānāṭṭhānabhāvaṃ gatā. Sabbeti khayavayavirajjananirujjhanasabhāvā saṅkhatadhammā, te eva ca sattapaññattiyā upādānabhūtā keci saggūpagā ye dhammacārino, keci apāyūpagā ye adhammacārino, keci nibbānūpagā ye kammakkhayakaraṃ ariyamaggaṃ paṭipannā.
因此说到“离诸地相”等，此处所说的“地相之境”便是如此，已经证得了地相的现象。所谓“一切众生皆有灭尽、不现净、非生灭等诸性质”，是指诸有为法；这些众生依七种构成习气分别，或是生于天上，行善法者；或是生于恶趣，行不善法者；或是生于涅槃，修行断尽业道的圣道者。
§58
58. Idāni yathāvuttamatthaṃ vivaranto ‘‘sabbe sattā marissantī’’ti gāthādvayamāha. Tassa atthaṃ ‘‘sabbe sattāti ariyā ca anariyā cā’’tiādinā sayameva niddisati. Tattha jīvitapariyanto maraṇapariyantoti jīvitassa pariyanto nāma maraṇasaṅkhāto anto. Yathākammaṃ gamissantīti ettha yadetaṃ sattānaṃ yathākammaṃ gamanaṃ, ayaṃ kammassakatāti attho . Kammānaṃ phaladassāvitā ca avippavāso cāti ‘‘puññapāpaphalūpagā’’ti iminā vacanena kammānaṃ phalassa paccakkhakāritā, katūpacitānaṃ kammānaṃ attano phalassa appadānābhāvo ca dassitoti attho.
58. 现在详细说明前面所说的含义，讲述了“众生皆将死去”的两句偈。其意即指有“众生及圣凡之别”等，此乃佛陀亲自示现的义理。其中所谓“生命周期即死亡终结”，即指“生命有终结处，而死亡为终结的界限”。所谓“随业而行”，即指众生遵其所作业因而往生彼处，此为“业的作用”。这里所说的业果差别显明且不混杂，即以“善恶果报所趋者”为表达，说明业果分别明确，不存在自我夺取他人业报的情形。
Kammameva kammantaṃ, pāpaṃ kammantaṃ etesanti pāpakammantā, tassa atthaṃ dassetuṃ ‘‘apuññasaṅkhārā’’ti vuttaṃ. Apuñño saṅkhāro etesanti apuññasaṅkhārā. Pāpakammantāti vā nissakkavacanaṃ, pāpakammantahetūti attho. Tathā puññasaṅkhārātiādīsupi. Puna ‘‘nirayaṃ pāpakammantā’’tiādinā antadvayena saddhiṃ majjhimapaṭipadaṃ dasseti. Tathā ‘‘ayaṃ saṃkileso’’tiādinā vaṭṭavivaṭṭavasena ādīnavassādanissaraṇavasena hetuphalavasena ca gāthāyaṃ tayo atthavikappā dassitā. Puna ‘‘nirayaṃ pāpakammantāti ayaṃ saṃkileso’’tiādinā vodānavasena gāthāya atthaṃ dasseti.
所谓“行为即业，恶行为为恶业行者”，称这些人为“恶业行者”，这里意在说明恶业集聚者即为“恶业行者”。“恶业行者”为被动语态，意指“由恶业导致之因”；同理“善业聚集”等亦同。复次以“地狱诸恶业行者”等两端对应，示现中道行律。又以“此为烦恼”等说谛轮回表明，以苦灭道三支因缘为缘，自因缘之果显说偈文意义。复以“地狱诸恶业行者”为标志，结合讽喻，论述偈文所示本义。
§59
59.Tenatenāti tena tena ajjhositavatthunā rūpabhavaarūpabhavādinā. Chattiṃsāti kāmataṇhā tāva rūpādivisayabhedena cha, tathā bhavataṇhā vibhavataṇhā cāti aṭṭhārasa. Tā eva ajjhattikesu rūpādīsu aṭṭhārasa, bāhiresu rūpādīsu aṭṭhārasāti evaṃ chattiṃsa. Yena yenāti ‘‘subhaṃ sukha’’ntiādinā.
59. “于是“”言即以各各现象体为说：色及色断等为主的现象形态状。“三十六”乃指欲爱等六类渴爱，及色等境界依类别分析共三十六种取相。其中，内在诸色等法为十八，外在诸色等亦为十八，两者相加即得三十六种。所谓“以各各所为”，即为“美好安乐”等之所成义。
Vodānaṃ tividhaṃ khandhattayavasenāti taṃ dassetuṃ ‘‘taṇhāsaṃkileso’’tiādi vuttaṃ. Puna ‘‘sabbe sattā marissantī’’tiādi paṭipadāvibhāgena gāthānamatthaṃ dassetuṃ vuttaṃ. Tattha tattha gāminīti tattha tattheva nibbāne gāminī, nibbānassa gamanasīlāti attho.
偈文中“烦恼三种”依行蕴分别而说，意欲说明“烦恼聚集如渴爱”等义。复以“诸众生皆当死去”等纯净修行过程分段偈文，说明其含义。此处“随处行走”，即是“随处即涅槃”“涅槃为行止之所”，含其义义。
Puna tatthatatthagāminīsabbatthagāminīnaṃ paṭipadānaṃ vibhāgaṃ dassetuṃ ‘‘tayo rāsī’’tiādi vuttaṃ. Yanti yaṃ nirayādi. Taṃ taṃ ṭhānaṃ yathārahaṃ gametīti sabbatthagāminī. Paṭipadāsaṅkhāte apuññakamme puññakamme ca kammakkhayakaraṇakamme ca vibhāgaso bhagavato pavattanañāṇaṃ. Idaṃ sabbatthagāminī paṭipadāñāṇaṃ nāma tathāgatabalaṃ. Iminā hi ñāṇena bhagavā sabbampi paṭipadaṃ yathābhūtaṃ pajānāti.
接着说明真实义理的涅槃行止，即是“真、义、皆行止”，众多行止区分的示现，谓“三类果位”之说。诸众生依其所应地道适当往生，即谓“出入于一切处”，称为普遍往生。此处所说“果位划分”为讲述善恶业及断业以致果位之分别，乃佛陀所宣说之知见。此乃普遍往生的修行智慧，因此智慧，佛陀了知一切行止的真实如法境界。
Kathaṃ? Sakalagāmavāsikesupi ekaṃ sūkaraṃ vā migaṃ vā mārentesu sabbesaṃ cetanā parassa jīvitindriyārammaṇāva hoti, taṃ pana kammaṃ tesaṃ āyūhanakkhaṇeyeva nānā hoti. Tesu hi eko ādarena karoti, eko ‘‘tvampi karohī’’ti parehi nippīḷito karoti , eko samānacchando viya hutvā appaṭibāhamāno vicarati. Tesu eko teneva kammena niraye nibbattati, eko tiracchānayoniyaṃ, eko pettivisaye, taṃ tathāgato āyūhanakkhaṇe eva ‘‘iminā nīhārena āyūhitattā esa niraye nibbattissati, esa tiracchānayoniyaṃ, esa pettivisaye’’ti jānāti. Niraye nibbattanakampi ‘‘esa aṭṭhasu mahānirayesu nibbattissati, esa soḷasasu ussadesū’’ti jānāti. Tiracchānayoniyaṃ nibbattanakampi ‘‘esa apādako bhavissati, esa dvipādako, esa catuppādako, esa bahuppādako’’ti jānāti. Pettivisaye nibbattanakampi ‘‘esa nijjhāmataṇhiko bhavissati, esa khuppipāsiko, esa paradattūpajīvī’’ti jānāti.
如何说？即便是全村乡民居住之处的一只猪或一头野兽等，在所有众生中因不同的意念，而产生各异的生命之根所感应的果报业报。彼等中有人以亲近之情而行，有人被他人逼迫说“你也要做”，因被压迫而行；有人则如同同样心愿一般而行，不反抗地活动。彼中有因此业而生于地狱，有因而生于畜生道，有的生于饿鬼界。此时如来于生死际遇之际即知：“因此业生，自必生于地狱，必生于畜生道，必生于饿鬼界。”即使生于地狱者，如来亦知：“必生于八大地狱，必生于十六小地狱。”生于畜生道者，如来知：“必为单足兽，必为双足兽，必为四足兽，必为多足兽。”生于饿鬼界者，如来知：“必为贪欲过重者，必为饥渴难耐者，必为寄人篱下者。”
‘‘Tesu ca kammesu idaṃ kammaṃ paṭisandhiṃ ākaḍḍhissati, idaṃ nākaḍḍhissati dubbalaṃ dinnāya paṭisandhiyā upadhivepakkamattaṃ bhavissatī’’ti jānāti. Tathā sakalagāmavāsikesu ekato dānaṃ dadamānesu sabbesampi cetanā deyyadhammārammaṇāva hoti, taṃ pana kammaṃ tesaṃ āyūhanakkhaṇe eva nānaṃ hoti. Tesu hi keci devaloke nibbattanti, keci manussaloke, taṃ tathāgato āyūhanakkhaṇe eva ‘‘iminā nīhārena āyūhitattā esa manussaloke nibbattissati, esa devaloke’’ti jānāti. Tatthapi ‘‘esa paranimmitavasavattīsu nibbattissati, esa bhummadevesu nibbattissati, esa jeṭṭhakadevarājā hutvā, esa tassa dutiyaṃ tatiyaṃ vā ṭhānantaraṃ karonto paricārako hutvā nibbattissatī’’ti jānāti.
如来又知道：他们于此业中有能加强业因之者，有不能加强业因者，因不能加强业因必将导致恶恶业果而受苦。如是，全村乡民若一心布施，则其意念皆为善法之所感应，彼等业因于生死际遇之时各有不同。彼中有人生于天道，有人生于人道。此时如来于生死际遇之际即知：“因此业生，自必生于人道，必生于天道。”又知：“必生于长命富贵之天，必生于地天，或生为长者天王，或生为其二、三位的侍者。”
‘‘Tesu ca kammesu idaṃ paṭisandhiṃ ākaḍḍhituṃ sakkhissati, idaṃ na sakkhissati dubbalaṃ dinnāya paṭisandhiyā upadhivepakkamattaṃ bhavissatī’’ti jānāti. Tathā ‘‘vipassanaṃ paṭṭhapentesu ca esa iminā nīhārena vipassanāya āraddhattā arahā bhavissati, esa anāgāmī, esa sakadāgāmī, esa sotāpanno, ekabījī kolaṃkolo sattakkhattuparamo, esa maggaṃ pattuṃ na sakkhissati lakkhaṇārammaṇikavipassanāyameva ṭhassati, esa paccayapariggahe, esa nāmarūpapariggahe, arūpapariggahe ca ṭhassati, esa mahābhūtamattameva vavatthapessati, esa kiñci sallakkhetuṃ na sakkhissatī’’ti jānāti. ‘‘Kasiṇaparikammaṃ karontesupi esa parikammamatte eva ṭhassati, esa nimittaṃ uppādetuṃ sakkhissati, na appanaṃ. Esa appanampi uppādessati, esa jhānaṃ adhigamissati, na uparivisesaṃ. Esa uparivisesampi adhigamissatī’’ti jānāti.
如来又知道：他们中有人有能力加强此业因，有能力则不易被恶业所压抑，会感召更善的续后果报。正如修行观慧者，借此业因而渐进，最终成为阿拉汉、无出家、斯陀含、须陀洹果位者，有一根种子如芥子般微小，但因观慧而不失真谛。彼等不会迈入空相空处等境界，却定住于业力果报、名色、无色等根境界。因缘现前他们体认法界实相与大地元素等，无法被搅惑及破坏。修习诸种观法者，对所修法十分了知，会生起相应的相，能调习禅那；能生受安住禅定，无外别定，且能生外别定。
Anekadhātūti anekā cakkhādayo pathavādayo ca dhātuyo etassāti anekadhātu, bahudhātūti attho. Lokoti khandhāyatanādiloko. Cakkhudhātūtiādi yāhi dhātūhi ‘‘anekadhātū’’ti loko vutto, tāsaṃ sarūpato dassanaṃ. Tattha sabhāvaṭṭhena nissattaṭṭhena ca dhātu. Cakkhu eva dhātu cakkhudhātu. Sesapadesupi eseva nayo. Kāmadhātūti ettha dve kāmā kilesakāmo ca vatthukāmo ca. Kilesakāmapakkhe kāmapaṭisaṃyutto dhātu kāmadhātu, kāmavitakkassetaṃ nāmaṃ. Vatthukāmapakkhe pana kāmāvacaradhammā kāmo uttarapadalopena, kāmo ca so dhātu cāti kāmadhātu. Byāpādapaṭisaṃyutto dhātu byāpādadhātu, byāpādavitakkassetaṃ nāmaṃ. Byāpādova dhātu byāpādadhātu, dasaāghātavatthuvisayassa paṭighassetaṃ nāmaṃ. Vihiṃsāpaṭisaṃyutto dhātu vihiṃsādhātu, vihiṃsāvitakko. Vihiṃsā eva vā dhātu vihiṃsādhātu, parasattavihesanassetaṃ nāmaṃ. Nekkhammaabyāpādaavihiṃsādhātuyo nekkhammavitakkādayo sabbakusaladhammā mettākaruṇā cāti veditabbaṃ. Rūpadhātūti rūpabhavo, sabbe vā rūpadhammā. Arūpadhātūti arūpabhavo, arūpadhammā vā. Nirodhadhātūti nirodhataṇhā. Saṅkhāradhātūti sabbe saṅkhatadhammā. Sesaṃ suviññeyyaṃ.
所谓诸界者，即眼等诸感官、地等诸境界之多。诸多感官、诸多境界谓之多界。世间指蕴、处等所成之世界。所谓眼界等因诸界成，称之多界，其色相显现完具。诸界分别有本有相存在。眼本为眼界，其他感官亦如是。因此世间称多界。所谓欲界，是指二欲：一为染污之欲（有烦恼），一为物之欲。若属染污欲，则称欲界；如为物之欲，则恐为上衣末端，仍称欲界。若属于嗔恼，则称嗔恼界，为十恶道之障碍。若属侵害，则称侵害界，为害他界限。无欲无嗔远离侵害及出家行禅定慧之界，皆为一切善法、慈心与悲心之所依。色界为有形色法，所有诸色界法。无色界为无色所成之界。寂灭界为寂灭离渴。行界为一切造作法。后文当进一步详解。
Aññamaññavilakkhaṇattā nānappakārā dhātuyo etasminti nānādhātu, loko. Tenevāha – ‘‘aññā cakkhudhātu yāva aññā nibbānadhātū’’ti, yathā ca idaṃ ñāṇaṃ cakkhudhātuādibhedena upādinnakasaṅkhāralokassa vasena anekadhātunānādhātulokaṃ pajānāti, evaṃ anupādinnakasaṅkhāralokassapi vasena taṃ pajānāti. Paccekabuddhā hi dve ca aggasāvakā upādinnakasaṅkhāralokasseva nānattaṃ jānanti, tampi ekadeseneva, na nippadesato. Anupādinnakasaṅkhāralokassa pana nānattaṃ na jānanti. Bhagavā pana ‘‘imāya nāma dhātuyā ussannāya imassa rukkhassa khandho seto hoti, imassa kāḷo, imassa maṭṭho, imassa pharuso, imassa bahalo, imassa tanuttaco. Imāya nāma dhātuyā ussannāya imassa rukkhassa pattaṃ vaṇṇasaṇṭhānādivasena evarūpaṃ nāma hoti, imāya nāma dhātuyā ussannattā imassa rukkhassa pupphaṃ nīlaṃ hoti pītakaṃ lohitakaṃ odātaṃ sugandhaṃ duggandhaṃ, imāya nāma dhātuyā ussannāya phalaṃ khuddakaṃ mahantaṃ dīghaṃ vaṭṭaṃ susaṇṭhānaṃ dussaṇṭhānaṃ maṭṭhaṃ pharusaṃ sugandhaṃ duggandhaṃ tittaṃ madhuraṃ kaṭukaṃ ambilaṃ kasāvaṃ hoti, imāya nāma dhātuyā ussannāya imassa rukkhassa kaṇṭako tikhiṇo hoti, atikhiṇo ujuko kuṭilo kaṇho nīlo odāto hotī’’ti evaṃ anupādinnasaṅkhāralokassāpi vasena anekadhātunānādhātubhāvaṃ jānāti. Sabbaññubuddhānaṃ eva hi etaṃ balaṃ, na aññesaṃ.
因相互的不同而分别出多种不同作用之界，此即众多的不同界。故曰“另外眼界至另外灭度界”等，如此分辨，借眼界等异分的认知，世间多界及众多不同界得以明了。单独认知这些不同界之差别者是辟支佛及二乘弟子，惟于一地见而不见其他境界。无缠着造作的世间则不能知其不同。如来知晓：“诸界因盛起，树木成色泽、形状、生长、坚硬、柔软等多种属性。因其复合因缘，树叶具色彩繁多，有蓝、黄、赤、白、香、臭等。果实有小有大，有圆有扁，有坚硬亦有柔软，有香亦有臭，味辛苦甜酸苦涩等。树上荆棘锐利刺人，形态多样，如直如曲，黑、蓝、白相杂等。”由此知其界之多相异。唯有佛有此智慧，非他人可及。
§60
60.Yaṃ yadeva dhātunti yaṃ kiñci hīnādisabhāvaṃ. Yasmā adhimutti nāma ajjhāsayadhātu, tasmā adhimuccanaṃ ajjhāsayassa hīnādisabhāvena pavattanaṃ. Taṃ pana tassa taṃ taṃ adhiṭṭhahanaṃ abhinivisanañca hotīti āha – ‘‘adhimuccanti, taṃ tadeva adhiṭṭhahanti abhinivisantī’’ti. Adhimuccanassa visayaṃ vibhāgena dassetuṃ ‘‘keci rūpādhimuttā’’tiādi vuttaṃ. Taṃ suviññeyyameva. Nānādhimuttikatāñāṇanti hīnādivasena nānādhimuttikatāya ñāṇaṃ.
60.所谓诸界，即是包括一切低劣及诸等差性质的有。因意向之极限称之为“意所向界”，因此“意所远离”为解脱之始。谓“解脱者，即为意所定持且随之不放逸者”。解脱事项于种种类别中略为示现，如：“有者由色为意所凭依”等语，宜详明其义。所谓种种意作知，即是差别诸意之知。
Te yathādhimuttā ca bhavantīti te hīnādhimuttikā paṇītādhimuttikā sattā yathā yathā adhimuttā honti. Taṃ taṃ kammasamādānaṃ samādiyantīti adhimuttianurūpaṃ taṃ taṃ attanā samādiyitabbaṃ kattabbaṃ kammaṃ karonti, tāni kammasamādānāni samuṭṭhānavasena vibhajanto ‘‘te chabbidhaṃ kamma’’ntiādimāha. Tattha keci lobhavasena kammaṃ samādiyantīti sambandhitabbaṃ. Esa nayo sesesupi. Taṃ vibhajjamānanti taṃ samuṭṭhānavasena chabbidhaṃ puna pavattinivattivasena vibhajjamānaṃ duvidhaṃ.
如同有等意之时，是谓低等意者与高等意者，众生依彼等各自所具之意向。各取相应之业，而生起相应之业作。彼若依所取业之意向，作应当作应作之业，即分明辨别诸业取持，谓之六种业。其间有者以贪欲为业所取者，此理仍有余未尽。所谓将此分解，即按其出起状态，再分二种。
Yaṃ lobhavasena dosavasena mohavasena ca kammaṃ karotīti dasaakusalakammapathakammaṃ sandhāya vadati. Tañhi saṃkiliṭṭhatāya kāḷakanti kaṇhaṃ. Apāyesu nibbattāpanato kāḷakavipākanti kaṇhavipākaṃ. Yaṃ saddhāvasena kammaṃ karotīti dasakusalakammapathakammaṃ. Tañhi asaṃkiliṭṭhattā paṇḍaranti sukkaṃ. Sagge nibbattāpanato paṇḍaravipākattā sukkavipākaṃ. Yaṃ lobhavasena dosavasena mohavasena saddhāvasena ca kammaṃ karoti, idaṃ kaṇhasukkanti vomissakakammaṃ. Kaṇhasukkavipākanti sukhadukkhavipākaṃ. Missakakammañhi katvā akusalavalena tiracchānayoniyaṃ maṅgalahatthibhāvaṃ upapanno kusalena pavatte sukhaṃ anubhavati, kusalena rājakule nibbattopi akusalena dukkhaṃ vedayati. Yaṃ vīriyavasena paññāvasena ca kammaṃ karoti, idaṃ kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākanti kammakkhayakarā catumaggacetanā. Tañhi yadi kaṇhaṃ bhaveyya, kaṇhavipākaṃ dadeyya. Yadi sukkaṃ bhaveyya, sukkaupapattipariyāpannaṃ vipākaṃ dadeyya. Ubhayavipākassa pana appadānato akaṇhaasukkavipākanti ayamettha attho.
谓以贪欲、恚恨、愚痴所作之业，指十善业道之业，依其中之染污性，称为黑，即暗。于不善趣中所生者，是为黑暗之果报，即黑暗之果。谓以信心所作之业，亦属十善业道，依其不染污性，称为白，即净白。于天道所生者，是为净白之果报，即净白之果。若以贪欲、恚恨、愚痴及信心并作之业，是谓黑白，即毒害业。黑白果报谓苦乐俱报。作此毒害业者，虽经历恶业，猖狂恶道，然善者生时亦得享乐，恶者生时亦受苦。谓以精进智慧所作之业，此业无黑无白，无黑白果报，是为使业消灭的四念处之意。若此果为黑，则得黑果；若为白，则得圆满之白果。两果虽异，然皆超脱所以无黑白果报者，是其意旨。
Kammasamādāne paṭhamaṃ acelakapaṭipadā kāmesu pātabyatā, dutiyaṃ tibbakilesassa assumukhassāpi rudato parisuddhabrahmacariyacaraṇaṃ, tatiyaṃ kāmesu apātabyatā acelakapaṭipadā, catutthaṃ paccaye alabhamānassāpi jhānavipassanāsukhasamaṅgino sāsanabrahmacariyacaraṇaṃ. Yaṃ evaṃ jātiyaṃ kammasamādānanti yaṃ aññampi evaṃpakāraṃ kammaṃ. Iminā puggalenātiādi tasmiṃ kammavipāke bhagavato ñāṇassa pavattanākāradassanaṃ. Tattha upacitanti yathā kataṃ kammaṃ phaladānasamatthaṃ hoti, tathā kataṃ upacitaṃ. Avipakkanti na vipakkavipākaṃ. Vipākāya paccupaṭṭhitanti vipākadānāya katokāsaṃ. Na ca bhabbo abhinibbidhā gantunti kilesābhisaṅkhārānaṃ abhinibbijjhanato abhinibbidhāsaṅkhātaṃ ariyamaggaṃ adhigantuṃ na ca bhabbo. Taṃ bhagavā na ovadatīti taṃ vipākāvaraṇena nivutaṃ puggalaṃ bhagavā saccapaṭivedhaṃ purakkhatvā na ovadati, vāsanatthaṃ pana tādisānampi dhammaṃ deseti eva, ajātasattuādīnaṃ viya.
业取持时初门为色欲之非解脱，第二为猛烈烦恼尚未离欲而泣血，志于净行梵行，第三为色欲非解脱，第四因缘虽不生却具禅观力，能出诸苦而乐正法梵行。谓所作此等生死之业，即谓一切类同之业，彼此相应者。由此所受之业果，世尊之智证发趣之时照见。所谓应受者，指已作之业可致果报，尚未作者谓未受果。果后继者，谓果报之际。非应受者，谓不具果受者。未能趋于正法者，烦恼及习气之迫害，令不能趣圣道，故世尊不曾教导此理，谓受果覆盖已证真理之人，世尊虽明了而不说，乃宣诸教义，使修学者明了，如未生怨等。
Upacitanti kātuṃ āraddhaṃ. Tenevāha – ‘‘na ca tāva pāripūriṃ gata’’nti. Tena micchattaniyāmassa asamatthataṃ dasseti. Purā pāripūriṃ gacchatīti pāripūriṃ phalanipphādanasamatthataṃ gacchati purā adhigaccheyya. Micchattaniyatatāya sajjukaṃ phaladhammassa abhājanabhāvaṃ nibbattayati purā. Tenevāha – ‘‘purā veneyyattaṃ samatikkamatī’’ti. ‘‘Purā aniyataṃ samatikkamatī’’tipi pāṭho, so evattho. Asamatteti kamme asampuṇṇe, te asampuṇṇe vā.
谓已决定作乃为应受业。复言未至完全成熟。此显错谬律，盖因业力之成熟与否，须有所依止，先前已具足才能得果。错谬业力必生不享之果。又言先已度过不定成熟，亦即渡越不确定之成熟果状，文义如此。未成熟谓业未圆满，或称未圆满业。
§61
61. Evaṃ kilesantarāyamissakaṃ kammantarāyaṃ dassetvā idāni amissakaṃ kammantarāyaṃ dassetuṃ ‘‘imassa ca puggalassā’’tiādi vuttaṃ. Taṃ vuttanayameva.
第六十一。此度烦恼障碍及恶业障碍已显现，今应示无障碍之业障碍，谓曰「此人之业……」言此即是所说之理。
Sabbesanti imasmiṃ balaniddese vuttānaṃ sabbesaṃ kammānaṃ. Mudumajjhādhimattatāti mudumajjhatibbabhāvo. Kammānañhi muduādibhāvena taṃvipākānaṃ mudumajjhatikkhabhāvo viññāyatīti adhippāyo. Diṭṭhadhammavedanīyantiādīsu diṭṭhadhamme imasmiṃ attabhāve veditabbaṃ phalaṃ diṭṭhadhammavedanīyaṃ. Upapajje anantare attabhāve veditabbaṃ phalaṃ upapajjavedanīyaṃ. Aparasmiṃ attabhāve ito aññasmiṃ yasmiṃ kasmiñci attabhāve veditabbaṃ phalaṃ aparāpariyavedanīyaṃ. Ekajavanavārasmiñhi sattasu cetanāsu paṭhamacetanā diṭṭhadhammavedanīyaṃ nāma. Pariyosānacetanā upapajjavedanīyaṃ nāma. Majjhe pañca cetanā aparāpariyavedanīyaṃ nāma. Vipākavemattatāñāṇanti vipākavemattatāya vipākavisese ñāṇaṃ. Imassa pana kammavipākassa gatisampatti gativipatti, upadhisampatti upadhivipatti, kālasampatti kālavipatti, payogasampatti payogavipattiyo kāraṇaṃ. So ca nesaṃ kāraṇabhāvo ‘‘atthekaccāni pāpakāni kammasamādānāni gatisampattipaṭibāḷhāni na vipaccantī’’tiādipāḷivasena (vibha. 810) veditabbo.
所谓诸业总说，为此力之表现。柔软中间强度者，谓柔中强之性。由此柔软性质，观察果报之柔中强性，称为执意。谓于见法等诸法，现前自体所应知之果，谓见法所应知法。受生时内在自体所应知之果，谓受生所应受果。非此自体至彼自体及其他自体所应知之果，谓异自应受果。七瞬中七意，初意谓见法应知果，终意谓受生应果，中五意谓异自应受果。唯识报知谓对果报之特殊认识。此种业果之生成，及变化，乃时机成熟，条件成熟，缘起成熟，作用成熟之故。彼时有力义云：某些恶业因具坚固之过程，不能转异果报，因之见。
§62
62. Anantarabalaniddese vuttakammasamādānapadeneva jhānādīni saṅgahetvā dassetuṃ ‘‘tathā samādinnānaṃ kammāna’’ntiādi vuttaṃ. Sekkhaputhujjanasantānesu pavattāni jhānādīni kammaṃ honti. Tattha tathā samādinnānanti ‘‘sukkaṃ sukkavipākaṃ paccuppannasukhaṃ, āyatiṃ sukhavipāka’’nti evamādippakārehi samādinnesu kammesu. Saṃkilesoti paṭipakkhadhammavasena kiliṭṭhabhāvo. Vodānaṃ paṭipakkhadhammehi visujjhanaṃ. Vuṭṭhānaṃ paguṇavodānaṃ bhavaṅgavuṭṭhānañca. Evaṃ saṃkilissatītiādīsu ayamevattho – iminā ākārena jhānādi saṃkilissati vodāyati vuṭṭhahatīti jānanañāṇaṃ bhagavato anāvaraṇañāṇaṃ, na tassa āvaraṇaṃ atthīti.
在无间断的力量蕴意中，借用业业受持法则示现禅那等得相，称“犹如受持业者之业”如是说。修习者与凡夫众生当中现行的禅那，乃为业。其中文意“犹如受持者之业”，指快乐、乐果报现前之乐，及未来世之乐果。诸如此类的禅那中的业。“尘垢”是对立法中的污秽之性；“净除”是对立法中的净化之义；“起”是善缘起因起之义，亦是根本起因之说。以上诸意皆是——借此形态禅那等有污秽、有净除、有起等现象，能由此认识世尊之不隐秘内知，若无隐患，不成其义。
Kati jhānānītiādi jhānādayo vibhāgena dassetuṃ āraddhaṃ. Cattāri jhānānīti catukkanayavasena rūpāvacarajjhānāni sandhāyāha. Ekādasāti ‘‘rūpī rūpāni passatī’’tiādinā (dī. ni. 2.129, 174; 3.339, 358; ma. ni. 2.248; 3.312) aṭṭhannaṃ tiṇṇañca suññatavimokkhādīnaṃ vasena vuttaṃ. Aṭṭhāti tesu ṭhapetvā lokuttare vimokkhe aṭṭha. Sattāti tesu eva nirodhasamāpattiṃ ṭhapetvā satta. Tayoti suttantapariyāyena suññatavimokkhādayo tayo. Dveti abhidhammapariyāyena animittavimokkhassāsambhavato avasesā dve. Ettha ca paṭipāṭiyā satta appitappitakkhaṇe vikkhambhanavasena paccanīkadhammehi vimuccanato , ārammaṇe adhimuccanato ca vimokkhā. Nirodhasamāpatti pana sabbaso saññāvedayitehi vimuttattā apagamavimokkho nāma. Lokuttarā ca taṃtaṃmaggavajjhakilesehi samucchedavasena vimuttattā vimokkhoti ayaṃ viseso veditabbo.
此处起始欲展示禅那等分种数目。“四禅”乃根据四门分类的色界初禅、二禅、三禅、四禅。十一指称“见色色”等（引自经藏典籍），再加无色界的为空解脱等，合共八种禅那。八指此在出世间解脱中八种禅那。七者对之分别设定为寂灭入，实为七种。三者表是经文义涵的空解脱等三种。两者是论藏所别，以无相解脱不成论故少二，余二存留。这里修行顺承中，七种乃因习气轻重不同，分阶段解除诸缘，进而触缘彼此成解脱。寂灭入乃智能全断，断除名色受想行识，称为灭尽解脱。出世间者因断除烦恼尽灭，具解脱相，此为特别区别，宜当分别了知。
Samādhīsu catukkanayapañcakanayesu paṭhamajjhānasamādhi savitakko savicāro samādhi nāma. Pañcakanaye dutiyajjhānasamādhi avitakko vicāramatto samādhi nāma. Catukkanaye pañcakanayepi sesajhānesu samādhi avitakko avicāro samādhi nāma.
于禅那的四种五种分类中：第一禅具有觉知与思维，名为有觉有思禅；第二禅具有觉知无思维，仅思维略存者名有觉无思禅；第四禅与五禅（四界及五界禅）都是无觉无思维，名无觉无思禅。
Samāpattīsu paṭipāṭiyā aṭṭhannaṃ samāpattīnaṃ ‘‘samādhī’’tipi nāmaṃ ‘‘samāpattī’’tipi. Kasmā? Cittekaggatāsabbhāvato. Nirodhasamāpattiyā tadabhāvato na ‘‘samādhī’’ti nāmaṃ. Saññāsamāpattiādi heṭṭhā vuttameva.
禅那中八种入定阶段，“禅那”与“入定”名义皆用。何以故？乃因为觉知一境，诸法悉皆同一故。于寂灭入定因其本无觉知，不称为禅那。至于如有觉灭入等余类定名自明。
Hānabhāgiyo samādhīti appaguṇehi paṭhamajjhānādīhi vuṭṭhitassa saññāmanasikārānaṃ kāmādianupakkhandanaṃ paṭhamajjhānādisamādhissa hānabhāgiyatā. ‘‘Paṭhamajjhānassa kāmarāgabyāpādā saṃkileso’’ti vuttattā dutiyajjhānādivasena yojetabbaṃ. Kukkuṭaṃ vuccati ajaññājigucchanamukhena tapparamatā. Kukkuṭajhāyīti puggalādhiṭṭhānena jhānāni vuttāni, dve paṭhamadutiyajjhānānīti vuttaṃ hoti. Yo paṭhamaṃ dutiyaṃ vā jhānaṃ nibbattetvā ‘‘alamettāvatā’’ti saṅkocaṃ āpajjati, uttari na vāyamati, tassa tāni jhānāni cattāripi ‘‘kukkuṭajhānānī’’ti vuccanti, taṃsamaṅgino ca kukkuṭajhāyī. Tesu purimāni dve āsannabalavapaccatthikattā visesabhāgiyatābhāvato ca saṃkilesabhāvena vuttāni. Itarāni pana visesabhāgiyatābhāvepi mandapaccatthikattā vodānabhāvena vuttānīti daṭṭhabbaṃ.
贫乏者禅那，谓由初禅等所生的贪恋忧恼等心境的减损与断除，即贫乏者禅那。曰：「初禅中贪、嗔之烦恼为尘垢」。故应以第二禅等正修行接续之。称为“雄鸡禅”，因其像公鸡翘首戒慎，意为明察觉醒。由人们以此名喻第一及第二禅。若入初禅、第二禅时退缩不思进取，则此四禅称为“雄鸡禅”，称持此禅者为“雄鸡禅者”。早期二禅尚有根基差别，即有贪垢未绝，是贫乏禅，虽无特殊差异，他禅虽无殊异，仍视为无明等作障碍，乃称为贫乏，彼此互对而言。
Visesabhāgiyo samādhīti paguṇehi paṭhamajjhānādīhi vuṭṭhitassa saññāmanasikārānaṃ dutiyajjhānādipakkhandanaṃ, paguṇavodānaṃ bhavaṅgavuṭṭhānañca ‘‘vuṭṭhāna’’nti vuttaṃ. Heṭṭhimaṃ heṭṭhimañhi paguṇajjhānaṃ uparimassa uparimassa padaṭṭhānaṃ hoti. Tasmā vodānampi ‘‘vuṭṭhāna’’nti vuttaṃ. Bhavaṅgavasena sabbajhānehi vuṭṭhānaṃ hotīti bhavaṅgañca vodānaṃ vuṭṭhānaṃ. Yasmā pana vuṭṭhānavasibhāvena yathāparicchinnakālaṃ samāpattito vuṭṭhānaṃ hoti, tasmā samāpattivuṭṭhānakosallaṃ idha ‘‘vuṭṭhāna’’nti vuttaṃ.
殊胜者禅那，谓由初禅等产生的贪恋忧恼等心境的断尽，且生清净净除与根本起的显现，名为“起”。在阶梯上下不同禅中起不同地位。故称“起”字。由根本起作为所有禅那的起，故称根本起也是起。由起的无间断性质，因其持续时间短暂，仅于入定现前时发生，故称为“起”，即入定之起世现象。因此此入定起发智慧般清劲，遂称此为起。
§63
63.Tassevasamādhissāti tassa anantarabalaniddese jhānādipariyāyehi vuttasamādhissa. Parivārāti parikkhārā. Indriyānīti saddhāsatipaññindriyāni. Balānīti hirottappehi saddhiṃ tāniyeva. Vīriyassa visuṃ gahaṇaṃ balānaṃ bahūpakāradassanatthaṃ. Vīriyupatthambhena hi saddhādayo paṭipakkhena akampanīyā honti. Tenevāha – ‘‘vīriyavasena balāni bhavantī’’ti. Tesanti indriyānaṃ. Mudumajjhādhimattatāti avisadaṃ mudu. Nātivisadaṃ majjhaṃ. Ativisadaṃ adhimattaṃ balavaṃ ‘‘tikkha’’nti vuccati.
“是所谓如定，是指紧接着力量的表示，即通过禅那等顺序所说的定。”所谓“围绕”，乃谓围绕、环境。所谓“根”，是信、念、慧三根。所谓“力量”，是指由精进等三种力量共同具足。因精进坚定，故信等对立法坚不可动。正因此故，谓之“以力量为根”。此处所指的为根。所谓“柔中中重”，是指不清楚的柔软、非过清澈的中等、极度清澈的重（此为三种程度）。“锐利”即强度，谓“敏锐”。
Veneyyānaṃ indriyānurūpaṃ bhagavato desanāpavattīti dassetuṃ ‘‘tattha bhagavā’’tiādi vuttaṃ. Tattha saṃkhittavitthārenāti saṃkhittassa vitthārena. Atha vā saṃkhittenāti uddiṭṭhamattena. Saṃkhittavitthārenāti uddesena niddesena ca. Vitthārenāti uddesaniddesapaṭiniddesehi. Mudukanti lahukaṃ apāyabhayavaṭṭabhayādīhi santajjanavasena bhāriyaṃ akatvā. Mudutikkhanti nātitikkhaṃ. Saṃvegavatthūhi saṃvegajananādivasena bhāriyaṃ katvā. Samathaṃ upadisatīti samathaṃ adhikaṃ katvā upadisati, na tathā vipassananti adhippāyo. Na hi kevalena samathena saccappaṭivedho sambhavati. Samathavipassananti samadhuraṃ samathavipassanaṃ. Vipassananti sātisayaṃ vipassanaṃ upadisati. Yasmā cettha tikkhindriyādayo ugghaṭitaññuādayova, tasmā ‘‘tikkhindriyassa nissaraṇaṃ upadisatī’’tiādi vuttaṃ. Tattha adhipaññāsikkhāyāti adhipaññāsikkhaṃ.
佛以诸根随分教法而示现，故说“世尊于此处”等语。所谓“简略解说”，是指以简略表达与详细表达相对。所谓“简略”，即仅宣说而已。所谓“简略解说”，指教义与说明。所谓“说明”，即对教义及说明之对照。所谓“柔软”，为轻微的，因不会引生地狱等苦报，故无累赘。所谓“柔软锐利”，即非过锐利。因精进等生起及精进之起始，故积累负担。谓“修止比起修观”，修止更胜，故言之“修止”，并非指修观。实无单凭修止得证真谛。所谓修止修观，乃和谐相合之修止与修观。修观乃专注修习的修观。因此，敏锐等根得以显露，故说“敏锐根之净除”语。此处“高级智慧之修习”。
Yaṃ ettha ñāṇanti ettha indriyānaṃ mudumajjhādhimattatāya yaṃ ñāṇaṃ, idaṃ vuccati parasattānaṃ parapuggalānaṃ indriyaparopariyattavemattatāñāṇanti sambandhitabbaṃ. Tassa ñāṇassa pavattanākāraṃ dassetuṃ ‘‘ayaṃ imaṃ bhūmi’’ntiādi vuttaṃ. Tattha ayaṃ imaṃ bhūmiṃ bhāvanañca gatoti ayaṃ puggalo evamimaṃ saṃkilesavāsanaṃ vodānaṃ bhavaṅgañca gato gacchati gamissati ca, kālavacanicchāya abhāvato, yathā duddhanti. Imāya velāya imasmiṃ samaye imāya mudumajjhatikkhabhedāya anusāsaniyā. Evaṃdhātukoti hīnādivasena evaṃajjhāsayo evaṃadhimuttiko. Ayañcassa āsayoti imassa puggalassa ayaṃ sassatucchedappakāro, yathābhūtañāṇānulomakhantippakāro vā āsayo. Idañhi catubbidhaṃ āsayanti ettha sattā vasantīti āsayoti vuccati. Imaṃ pana bhagavā sattānaṃ āsayaṃ jānanto tesaṃ diṭṭhigatānaṃ vipassanāñāṇakammassakataññāṇānañca appavattikkhaṇepi jānāti eva. Vuttampi cetaṃ – ‘‘kāmaṃ sevantaññeva jānāti ‘ayaṃ puggalo kāmagaruko kāmāsayo kāmādhimutto’ti. Kāmaṃ sevantaññeva jānāti ‘ayaṃ puggalo nekkhammagaruko nekkhammāsayo nekkhammādhimutto’ti. Nekkhammaṃ sevantaññeva jānāti… byāpādaṃ… abyāpādaṃ… thinamiddhaṃ… ālokasaññaṃ sevantaññeva jānāti ‘ayaṃ puggalo thinamiddhagaruko thinamiddhāsayo thinamiddhādhimutto’’’ti (paṭi. ma. 1.113).
于此，所谓智慧，是指根之柔软中重三度之智慧。此谓他者与他人根之交互变异之智慧，应当研讨。为说明该智慧之起源，说“此即此地”等。此指修习及成就，谓此人已脱离烦恼种子之缠缚，转入身命流转的果报，时间迁流不可违转，如牛饮水般。于此时，此根柔软中锐三度差别成为此法之教授。故佛告：“恶习者不知，因贪爱而知‘此人为爱束者、爱根重者’。知戒行者…知嗔恨者…知懈怠者…知光明识者，亦如是。”（巴提摩诃经1.113）
Ayaṃ anusayoti ayaṃ imassa puggalassa kāmarāgādiko appahīnoyeva anusayitakileso. Appahīnoyeva hi thāmagato kileso anusayo. Parasattānanti padhānasattānaṃ. Parapuggalānanti tato paresaṃ sattānaṃ, hīnasattānanti attho. Ekatthameva vā etaṃ padadvayaṃ veneyyavasena dvidhā vuttaṃ. Indriyaparopariyattavemattatāñāṇanti parabhāvo ca aparabhāvo ca paropariyattaṃ a-kārassa okāraṃ katvā, tassa vemattatā paropariyattavemattatā. Saddhādīnaṃ indriyānaṃ paropariyattavemattatāya ñāṇaṃ indriyaparopariyattavemattatāñāṇanti padavibhāgo veditabbo.
所谓“习气”，是指该人对贪爱等烦恼根本微细习染的习气。习气，实为潜伏的烦恼。所谓“他者”，是指被奋发之众生。所谓“他人”，即他人之众生。所谓“低下众生”，为其义。此语以包含两义，或谓为灵敏、刚强之双重说法。所谓根对彼此相互作用之变异之智，谓互相作用与非互相作用之区别，故称为“根相互作用变异之智”。对此根智慧之分类，应当分别识别。
Tattha yanti yaṃ anekavihitassa pubbenivāsassa anussaraṇavasena bhagavato ñāṇaṃ, idaṃ aṭṭhamaṃ tathāgatabalanti sambandho. Anekavihitanti anekavidhaṃ, anekehi vā pakārehi pavattitaṃ. Pubbenivāsanti anussarituṃ icchitaṃ attano paresañca samanantarātītaṃ bhavaṃ ādiṃ katvā tattha tattha nivutthasantānaṃ. Anussaratīti ‘‘ekampi jātiṃ dvepi jātiyo’’ti evaṃ jātipaṭipāṭiyā anugantvā sarati, anudeva vā sarati, citte abhininnāmitamatte eva saratīti attho. Bhagavato hi parikammakiccaṃ natthi, āvajjanamatteneva sarati. Seyyathidanti āraddhappakāranidassanatthe nipāto. Ekampi jātinti ekampi paṭisandhimūlaṃ cutipariyosānaṃ ekabhavapariyāpannaṃ khandhasantānaṃ. Esa nayo dvepi jātiyotiādīsupi.
于彼由诸多种类的前生记忆所生的佛之智慧，谓之第八如来力。所谓多种种类者，是指多种不同方式所转。所谓前生，是指欲回忆自身及他人连绵无尽的生死轮回之起末，按此往复流转。所谓追忆，即如“一入即出”般依序而行，心意随着此意念运转之义。因世尊无所活动，唯以开示指令而行，诸如“入门功德示现”等。所谓“一入生”，是指一生为堕落之根本，及续结与终止，及身心界连续。此法乃涵盖了两种生。“双生论”等亦同理。
Anekepi saṃvaṭṭakappetiādīsu pana parihāyamāno kappo saṃvaṭṭakappo, vaḍḍhamāno vivaṭṭakappoti veditabbo. Tattha saṃvaṭṭena saṃvaṭṭaṭṭhāyī gahito taṃmūlattā, vivaṭṭena ca vivaṭṭaṭṭhāyī. Evañhi sati yāni ‘‘cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni. Katamāni cattāri? Saṃvaṭṭo saṃvaṭṭaṭṭhāyī vivaṭṭo vivaṭṭaṭṭhāyī’’ti (a. ni. 4.156) vuttāni , tāni sabbāni pariggahitāni honti. Amutrāsintiādi saraṇākāradassanaṃ. Tattha amutrāsinti amumhi saṃvaṭṭakappe, amumhi bhave vā yoniyaṃ vā gatiyaṃ vā viññāṇaṭṭhitiyaṃ vā sattāvāse vā sattanikāye vā. Evaṃnāmoti tisso vā phusso vā. Evaṃgottoti bhaggavo vā gotamo vā. Evaṃvaṇṇoti odāto vā sāmo vā. Evamāhāroti sālimaṃsodanāhāro vā pavattaphalabhojano vā. Evaṃsukhadukkhappaṭisaṃvedīti anekappakārena kāyikacetasikānaṃ sāmisanirāmisappabhedānaṃ vā sukhadukkhānaṃ paṭisaṃvedī. Evamāyupariyantoti evaṃ vassasataparamāyupariyanto vā caturāsītikappasahassaparamāyupariyanto vā. So tato cuto amutra udapādinti so tato bhavato, sattanikāyato vā cuto puna amukasmiṃ nāma sattanikāye udapādiṃ. Atha vā tatrāpi bhave vā sattanikāye vā ahosiṃ. Evaṃnāmotiādi vuttatthameva.
诸多复起现象中，所谓“轮”，是指复起之轮；“长”，指增长之轮；“转”，为变转之轮。所谓“轮”，指轮起时轮基之即住；“转”乃轮转时转基之即住。据《增支部》第四卷所言，“比库！有四无量轮数，何者为四？即轮、轮基、转、转基。”此法为统摄诸法。所谓“此处无流”，是指流转依托处。所谓“无此处”，即无对应流转、生存、种族、识续存在的处所。如此名称，三倍唯数，或诸比库之名。诸善名如佛、果德玛等。诸美色如风、雨等。如此饮食，谓谷、肉等有味而能生果。如此共感苦乐，谓各分别身体心识的共同感受之苦乐。如此寿命期，谓长寿过百年及超过八十四万劫。于是灭度，谓生死流转之外出现。
§64
64.Dibbenātiādīsu dibbasadisattā dibbaṃ. Devatānañhi sucaritakammanibbattampi pittasemharuhirādīhi apalibuddhaṃ upakkilesavimuttattā dūrepi ārammaṇaggahaṇasamatthaṃ dibbaṃ pasādacakkhu hoti. Idampi vīriyabhāvanābalanibbattaṃ ñāṇacakkhu tādisamevāti dibbasadisattā dibbaṃ, dibbavihāravasena vā paṭiladdhattā, attanā ca dibbavihārasannissitattāpi dibbaṃ, ālokapariggahena mahājutikattāpi dibbaṃ, tirokuṭṭādigatarūpadassanena mahāgatikattāpi dibbaṃ. Taṃ sabbaṃ saddasatthānusārena veditabbaṃ. Dassanaṭṭhena cakkhu. Cakkhukiccakaraṇena cakkhumivātipi cakkhu. Cutūpapātadassanena diṭṭhivisuddhihetuttā visuddhaṃ. Yo hi cutimattameva passati, na upapātaṃ, so ucchedadiṭṭhiṃ gaṇhāti. Yo upapātamattameva passati na cutiṃ, so navasattapātubhāvadiṭṭhiṃ gaṇhāti. Yo pana tadubhayaṃ passati, so yasmā duvidhampi taṃ diṭṭhigataṃ ativattati. Tasmāssa taṃ dassanaṃ diṭṭhivisuddhihetu hoti. Tadubhayañca bhagavā passati. Tena vuttaṃ – ‘‘cutūpapātadassanena diṭṭhivisuddhihetuttā visuddha’’nti.
诸天众生自称为神灵、无形尊者等，天众之中即使行为善良业力成熟，也因未离烦恼而并未开悟，所以天眼能远见安住之处，此即因精进修习而生慧眼。诸天众生因如是之慧眼，为世法中称为神通眼者。不论因神游之别境而获得，或因自身依止神游而得，或因光明三昧摄取大光明，而得神通；或因能分别天界诸形相亦得神通。此皆应依诸有缘因缘觉知。以所见为眼眼，藉眼业作用用眼，犹如以眼能见。因见生死轮回之境净慧故慧眼清净。凡只见死亡境界者，便于断灭见；凡只见生死轮回者，便于新生见；若两者皆见者，则超越两种见解。故此见分别因慧净故。世尊亦如是见此二种境界。故谓：“因见死亡生死境界慧眼净慧。”
Ekādasaupakkilesavirahato vā visuddhaṃ. Yathāha –
当知此慧眼为十一种烦恼断除而清净。如经云：
‘‘So kho ahaṃ anuruddhā ‘vicikicchā cittassa upakkileso’ti iti viditvā vicikicchaṃ cittassa upakkilesaṃ pajahiṃ. ‘Amanasikāro cittassa upakkileso… thinamiddhaṃ… chambhitattaṃ… uppilaṃ… duṭṭhullaṃ… accāraddhavīriyaṃ… atilīnavīriyaṃ… abhijappā… nānattasaññā… atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkilesaṃ pajahi’’nti (ma. ni. 3.242) evamādi.
“我阿努儒达，了知心烦恼疑惑，便舍疑惑；了知心烦恼粗心，便舍粗心；了知昏沉，便舍昏沉；了知精神动摇，便舍精神动摇；了知懈怠，便舍懈怠；了知嗔恨，便舍嗔恨；了知贪著异色，便舍贪著异色……”云云。
Tadevaṃ ekādasaupakkilesavirahato vā visuddhaṃ. Manussūpacāraṃ atikkamitvā rūpadassanena atikkantamānusakaṃ, maṃsacakkhuṃ atikkantattā vā atikkantamānusakaṃ. Tena dibbena cakkhunā visuddhena atikkantamānusakena.
如是十一种烦恼已断除而清净者，超越人间习气及色相，因胜净慧眼观察时见已超越人相，故以此神通眼看待。
Satte passatīti manusso manussaṃ maṃsacakkhunā viya satte passati oloketi. Cavamāne upapajjamāneti ettha cutikkhaṇe upapattikkhaṇe vā dibbacakkhunāpi daṭṭhuṃ na sakkā. Ye pana āsannacutikā idāni cavissanti, ye ca gahitapaṭisandhikā sampati nibbattā, te ‘‘cavamānā upapajjamānā’’ti adhippetā. Te evarūpe cavamāne upapajjamāne. Hīneti mohanissandayuttattā hīnajātikulabhogādivasena hīḷite paribhūte. Paṇīteti amohanissandayuttattā tabbiparīte. Suvaṇṇeti adosanissandayuttattā iṭṭhakantamanāpavaṇṇayutte. Dubbaṇṇeti dosanissandayuttattā aniṭṭhākantāmanāpavaṇṇayutte abhirūpe virūpe vāti attho. Sugateti sugatigate, alobhanissandayuttattā vā aḍḍhe mahaddhane. Duggateti duggatigate, lobhanissandayuttattā vā dalidde appannapānabhojane. Yathākammūpageti yaṃ yaṃ kammaṃ upacitaṃ, tena tena upagate. Tattha purimehi ‘‘cavamāne’’tiādīhi dibbacakkhukiccaṃ vuttaṃ. Iminā pana padena yathākammūpagañāṇakiccaṃ. Yathākammūpagañāṇaanāgataṃsañāṇāni ca dibbacakkhupādakāneva dibbacakkhunā saheva ijjhanti.
“有情可见”者，谓凡夫以肉眼观察众生如见人见，生死轮回之境虽可观察，欲生之际与死时虽以神通眼观察，却难见彻底断灭状。今例如离死不久者，及临终再生者，谓之“濒死中死亡生”。此时众生因痴迷而显现堕落状态，或显善美状态，反映心境。善美者乃因无嗔和喜乐而良好示现。丑恶者因嗔恨而不悦反映。善趣者善趣至，欲法住处乐，恶趣者则堕恶境加畜生苦难。作因种种业力成熟故者如是。经中先以“濒死中死亡生”等名宣说神通眼观察。今以此词说明因业力成熟之觉知状态，作神通眼共视及其所现。
Kāyaduccaritenātiādīsu duṭṭhu caritaṃ, duṭṭhaṃ vā caritaṃ kilesapūtikattā duccaritaṃ. Kāyena duccaritaṃ, kāyato vā pavattaṃ duccaritaṃ kāyaduccaritaṃ. Evaṃ vacīmanoduccaritānipi daṭṭhabbāni. Samannāgatāti samaṅgībhūtā. Ariyānaṃupavādakāti buddhādīnaṃ ariyānaṃ, antamaso gihisotāpannānampi antimavatthunā vā guṇaparidhaṃsanena vā upavādakā akkosakā garahakā. Micchādiṭṭhikāti viparītadassanā. Micchādiṭṭhikammasamādānāti micchādiṭṭhihetubhūtasamādinnanānāvidhakammā. Ye ca micchādiṭṭhimūlakesu kāyakammādīsu aññepi samādapenti. Tattha vacīmanoduccaritaggahaṇena ariyūpavādamicchādiṭṭhīsu gahitāsupi tesaṃ puna vacanaṃ mahāsāvajjabhāvadassanatthaṃ. Mahāsāvajjo hi ariyūpavādo ānantariyasadiso. Yathāha –
“身业恶行”等语，指身口意三业恶行，或称为业垢染污身恶行。身体起恶行称为身恶行，由身体发动。口恶语行为亦如是。此义亦适用于口恶语。所谓“具足”者，谓具备成一体合成。如圣者之谤毁他者，谓是对佛及圣者之谤毁，甚而其中的居士、须陀洹等圣者，或其最终归宿、资粮完备者，都可视为谤毁、责骂及拒斥之人士。所谓“邪见”，即为错误见。所谓“邪见业取”，指因邪见而生起的各种业之采取。又邪见根本之处，身业等亦受影响。此处谓以口恶语行持接触正见之谤毁、错误取见者，乃是大恶犯品行。大恶犯实为邪见谤毁，堪比杀害等严重恶业。今如经言：
‘‘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).
譬如，沙利子，具戒德的比库、具定德的比库、具慧德的比库，在见到法的时候，没有生起他法，沙利子，我称此为正法住持，舍弃此语，舍弃此心，舍弃此见，放下自我，则堕入如其所当堕之地狱。
Micchādiṭṭhito ca mahāsāvajjataraṃ nāma aññaṃ natthi. Yathāha –
错误见者，是为大恶罪，没有他者。譬如云，
‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi evaṃ mahāsāvajjataraṃ, yathayidaṃ, bhikkhave, micchādiṭṭhi. Micchādiṭṭhiparamāni, bhikkhave, vajjānī’’ti (a. ni. 1.310).
“我啊，比库们，没有观察其他一法，唯观察此大恶罪，即此错误见。错误见为诸恶之首。”
Kāyassa bhedāti upādinnakkhandhapariccāgā. Paraṃ maraṇāti tadanantaraṃ abhinibbattakkhandhaggahaṇe. Atha vā kāyassa bhedāti jīvitindriyassa upacchedā. Paraṃ maraṇāti cutito uddhaṃ. Apāyantiādi sabbaṃ nirayavevacanaṃ. 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. Natthi ettha assādasaññito ayoti nirayo.
身裂者，谓舍弃所依身蕴。终死者，谓其后蕴行灭。又或身裂者，即断生根。终死者，谓已断生根后。诸苦处等皆为地狱之名。地狱者，为生天解脱所缘者，非福所及者，也是苦无寿命之地。为苦之所归，谓恶业多作所生之境界，谓其所生乃恶途。众苦凶险，谓受苦之处。无忧乐之境，谓地狱无安乐。故有苦不假想，地狱也。
Atha vā apāyaggahaṇena tiracchānayoniṃ dīpeti, tiracchānayoni hi apāyo, sugatito apetattā. Na duggati, mahesakkhānaṃ nāgarājādīnaṃ sambhavato. Duggatiggahaṇena pettivisayaṃ dīpeti, so hi apāyo ceva duggati ca sugatito apetattā, dukkhassa ca gatibhūtattā. Na tu vinipāto asurasadisaṃ avinipatitattā. Petamahiddhikānañhi vimānānipi nibbattanti. Vinipātaggahaṇena asurakāyaṃ dīpeti, so hi yathāvuttenatthena apāyo ceva duggati ca sukhasamussayehi vinipātattā vinipātoti vuccati. Nirayaggahaṇena avīciādianekappakāraṃ nirayameva dīpeti. Upapannāti upagatā, tattha abhinibbattāti adhippāyo. Vuttavipariyāyena sukkapakkho veditabbo.
且或以苦处缘，入畜生道。畜生道为苦处，非善道，非天者所生。以恶道缘，入饿鬼界。此为苦处，即恶道或善道未曾及处，苦之归宿。非堕阿修罗界，乃不堕阿修罗之地。饥渴之鬼，亦生飞天宫。以堕地狱缘，入阿修罗身，为苦所系，谓彼苦境相应，名为堕落。以地狱缘，入无间等多种地狱。所谓“已到”，谓已生入。所谓“灭尽”，谓其至极苦。反说为善空修观者，宜知此义。
Ayaṃ pana viseso – ettha sugatiggahaṇena manussagatimpi saṅgaṇhāti. Saggaggahaṇena devagatiṃ eva. Tattha sundarā gatīti sugati. Rūpādīhi visayehi suṭṭhu aggoti saggo. So sabbopi lujjanapalujjanaṭṭhena lokoti ayaṃ vacanattho. Amukāya kappakoṭiyaṃ upacitaṃ tenāyaṃ etarahi, anāgate vā saggūpago apāyūpago cāti aṭṭhamanavamabalañāṇakiccaṃ ekajjhaṃ katvā dassitaṃ. Tathā kappasatasahassevātiādīsupi. Tenevāha – ‘‘imāni bhagavato dve ñāṇānī’’ti.
然而此有殊胜之处——以善道缘，连结人道。以天道缘者，生天道。此谓美妙境界谓美境，依色等境理顺集称天界。此皆因贪恋欲境，谓众生所居世间。此语义也。某劫已有成，于此时，又成已往未来天道及地狱道境界之教示。八万四千法门中，以此为一，于百千劫以上。故言“此为世尊二智”也。
Nihato māro bodhimūleti nihato samucchinno kilesamāro bodhirukkhamūle. Idaṃ bhagavato dasamaṃ balanti idaṃ kilesamārassa hananaṃ samucchindanaṃ bhagavato dasamaṃ balaṃ. Tenevāha – ‘‘sabbāsavaparikkhayaṃ ñāṇa’’nti. Yasmā pana yadā arahattamaggena savāsanā sabbe āsavā khepitā, tadā bhagavatā sabbaññutaññāṇaṃ adhigataṃ nāma, tasmā ‘‘yaṃ sabbaññutā pattā’’tiādi vuttaṃ.
魔被击倒，谓之毁灭觉道的根本，烦恼魔被戳破，谓为断除觉树根本。此为世尊的第十种力量，此乃断除烦恼魔、戳破魔的第十种力量。故说为“一切污垢断除的智慧”。何以故？当阿拉汉果证得后，一切污垢已被除去，那时世尊已获得通达一切的智慧，故称：“已证一切通达”。
Ayaṃ tāvettha ācariyānaṃ samānatthakathā. Paravādī panāha – ‘‘dasabalañāṇaṃ nāma pāṭiekkaṃ natthi, yasmā ‘sabbaññutā pattā viditā sabbadhammā’ti vuttaṃ, tasmā sabbaññutaññāṇassevāyaṃ pabhedo’’ti, taṃ na tathā daṭṭhabbaṃ. Aññameva hi dasabalañāṇaṃ, aññaṃ sabbaññutaññāṇaṃ. Dasabalañāṇañhi sakasakakiccameva jānāti, sabbaññutaññāṇaṃ tampi tato avasesampi jānāti. Dasabalañāṇesu hi paṭhamaṃ kāraṇākāraṇameva jānāti. Dutiyaṃ kammaparicchedameva, tatiyaṃ dhātunānattakāraṇameva, catutthaṃ ajjhāsayādhimuttimeva, pañcamaṃ kammavipākantarameva, chaṭṭhaṃ jhānādīhi saddhiṃ tesaṃ saṃkilesādimeva, sattamaṃ indriyānaṃ tikkhamudubhāvameva, aṭṭhamaṃ pubbenivutthakkhandhasantatimeva, navamaṃ sattānaṃ cutūpapātameva, dasamaṃ saccaparicchedameva. Sabbaññutaññāṇaṃ pana etehi jānitabbañca tato uttariñca pajānāti. Etesaṃ pana kiccaṃ sabbaṃ na karoti . Tañhi jhānaṃ hutvā appetuṃ na sakkoti, iddhi hutvā vikubbituṃ na sakkoti, maggo hutvā kilese khepetuṃ na sakkoti.
此处乃诸上师共同所说。反对者言：“所谓的十种智慧，没有唯一性，因‘已证一切通达，知一切法’如是说，故此十种智慧与一切通达智慧无差别。”此议不可采纳。十种智慧中有一种是一切通达智慧。十种智慧仅知彼此间的因缘关系，一切通达智慧则超越彼此乃至末后境界。十种智慧依次为：一、知识所缘缘生灭之因；二、业行章节；三、界别差异因；四、心境所属浊染；五、业报转变因；六、与禅那等合之杂染；七、六根之敏锐与迟钝；八、前生产起蕴续；九、有情死后续命；十、圣谛章节。至于一切通达智慧，应从此十者中知晓且超越。此智慧虽知此诸法，却不作为任何行为。具禅定则无法起贪求，具神通亦无法生厌离，具道亦不能使烦恼灭除。
Apica paravādī evaṃ pucchitabbo ‘‘dasabalañāṇaṃ nāmetaṃ savitakkasavicāraṃ avitakkavicāramattaṃ avitakkaavicāraṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokiyaṃ lokuttara’’nti. Jānanto ‘‘paṭipāṭiyā satta savitakkasavicārānī’’ti vakkhati, tato parāni dve avitakkaavicārānīti, āsavakkhayañāṇaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkaavicāranti. Tathā paṭipāṭiyā satta kāmāvacarāni, tato dve rūpāvacarāni, avasāne ekaṃ lokuttaranti vakkhati. Sabbaññutaññāṇaṃ pana savitakkasavicārameva kāmāvacarameva lokiyamevāti niṭṭhamettha gantabbaṃ.
反对者还应当提问：“何谓十种智慧？乃是具足正念正思惟之有念有观，稍无有念之无念观，完全无念之无念无观；或欲界、色界、无色界，世间世出世间种种差别。”晓得者答曰：“修行中有七种有念有观。”另有二种无念观，即污垢断除智慧、一稍无念、一无念无观。依次为七种欲界法，二种色界法，最后一法为无上世出世间智慧。至于一切通达智慧，却仅是一种具足有念有观、欲界之世间法而已，故此即可终结解说。
Vicayahārasampātavaṇṇanā niṭṭhitā. · 分别省略之圆满解释已毕。
3. Yuttihārasampātavaṇṇanā3. 相应省略之圆满解释
§65
65. Evaṃ nānānayehi vicayahārasampātaṃ vitthāretvā idāni yuttihārasampātādīni dassetuṃ ‘‘tattha katamo yuttihārasampāto’’tiādi āraddhaṃ. Tattha ‘‘tasmā rakkhitacittassā’’ti gāthāya padattho vitthāritoyeva. Rakkhitacittassa sammāsaṅkappagocaro bhavissatīti yujjatīti manacchaṭṭhāni dvārāni satikavāṭena pidahitvā viharantassa kāmavitakkādīnaṃ micchāsaṅkappānaṃ avasaro eva natthīti nekkhammavitakkādiko sammāsaṅkappo eva tassa gocaro pavattiṭṭhānaṃ bhavissatīti ayamattho yujjati. Yuttiyā ghaṭeti saṃsandati sametīti attho. Sammāsaṅkappagocaro sammādiṭṭhi bhavissatīti vuttanayena sammāsaṅkappagocaro puggalo aviparītameva vitakkato sammādiṭṭhi bhavissati. Sammādiṭṭhisaṅkhātaṃ vipassanāñāṇaṃ purakkhatvā viharanto maggañāṇena pañcannaṃ khandhānaṃ udayabbayaṃ asammohato paṭivijjhissati. Tathā paṭivijjhanto ca dukkhasabhāvattā duggatisaṅkhātā sabbā bhavagatiyo jahissati, tato eva sabbaṃ vinipātabhayaṃ saṃsārabhayañca samatikkamissatīti sabbopi cāyamattho yutto evāti.
〔65〕如此，揭示各种观法之娴熟及贯通，现今当示“何为贯通之熟达”等义。此段即由“故慎护心”等偈展开论述。善护心者，其正思惟所及，乃意六门所及。心六门若悉关闭，悭吝无妄之思念不起，无正恶念无起之时，即不复起邪念。此时离欲思维乃正思惟境所及也，是故称为“思惟所及”。“思惟”意谓思虑相连、聚集。正思惟境所及者即正见。若有人现观正见智慧，修习毗婆舍那智慧，识破五蕴生灭真相，不迷惑，断恶道轮回诸利行，除离一切恐怖忧患。故说此为本段中心义。
Yuttihārasampātavaṇṇanā niṭṭhitā. · 相应省略之圆满解释已毕。
4. Padaṭṭhānahārasampātavaṇṇanā4. 词基省略之圆满解释
§66
66. Sakasampattiyā viya susaṃvihitasaṅkappo bhavati. Indriyesu guttadvāratā sucaritapāripūriyā āsannakāraṇanti āha – ‘‘rakkhitacittassāti tiṇṇaṃ sucaritānaṃ padaṭṭhāna’’nti. Tassattho – ‘‘rakkhitacittassā’’ti idaṃ tiṇṇaṃ sucaritānaṃ padaṭṭhānavacananti. Nekkhammasaṅkappādibahulassa kāmacchandādinīvaraṇappahānaṃ sukaranti nekkhammasaṅkappādayo samathassa āsannakāraṇanti āha – ‘‘sammāsaṅkappagocaroti samathassa padaṭṭhāna’’nti. Kammassakatāsammādiṭṭhiyaṃ sappaccayanāmarūpadassanasammādiṭṭhiyañca ṭhito attādhīnaṃ saṃsāradukkhaṃ passanto tadatikkamanupāyaṃ vipassanaṃ ārabhatīti sammādiṭṭhivipassanāya visesakāraṇanti āha – ‘‘sammādiṭṭhipurekkhāroti vipassanāya padaṭṭhāna’’nti. Udayabbayadassanaṃ ussukkāpento sammattaniyāmaṃ okkamatīti taṃ paṭhamamaggādhigamassa kāraṇanti āha – ‘‘ñatvāna udayabbayanti dassanabhūmiyā padaṭṭhāna’’nti. Ālokasaññāmanasikārādīhi thinamiddhassa abhibhavanaṃ vīriyassa āsannakāraṇanti āha – ‘‘thinamiddhābhibhū bhikkhūti vīriyassa padaṭṭhāna’’nti. Yadipi ariyamaggakkhaṇe pahānabhāvanā samānakālā ekābhisamayassa icchitattā, tathāpi pahātabbassa pahānābhāve bhāvanāpāripūrī natthīti pahānanimittā viya katvā bhāvanā vuttā ‘‘sabbā duggatiyo jaheti bhāvanāya padaṭṭhāna’’nti. Atha vā ‘‘sabbā duggatiyo jahe’’ti idaṃ bhagavato vacanaṃ yogīnaṃ ussāhajananatthaṃ ānisaṃsakittanaṃ hotīti bhāvanāya visesakāraṇanti vuttaṃ ‘‘sabbā…pe… padaṭṭhāna’’nti.
〔66〕如同自觉身心得安定，守护六根门不令外境通入，行为合宜纯净，引起修习圆满。谓曰“护心者”者即三种善行之所在。谓护心之处即出离意念多，能斩欲念等烦恼障碍，且引导禅那修习圆满，故曰“思惟所及在止”。眼见自身业果与正见互为条件，洞晓苦谛超越轮回之法，故起毗婆舍那修行，称“正见所立”。见五蕴生灭，充满慈悲，离苦并弃一切恶道，称此为出离。是故护心者所缘处归于此诸体。炼心法以破除昏沉睡眠为精进基础，故谓“破昏精进”。虽起先正法同刻弃灭观想，然若不离弃本应弃法即不足以成就，即以弃法为因陈述“破除诸恶道”，若说“破除诸恶道”，此为世尊语，惠施菩萨修习之标志，谓此为专注所立。
Padaṭṭhānahārasampātavaṇṇanā niṭṭhitā. · 词基省略之圆满解释已毕。
5. Lakkhaṇahārasampātavaṇṇanā五、相项圆满之解释
§67
67. Indriyesu guttadvāratā satisaṃvaro, satibalena ca nekkhammavitakkādibahulo hotīti vuttaṃ – ‘‘tasmā rakkhitacittassa sammāsaṅkappagocaroti idaṃ satindriya’’nti. Tassattho – ‘‘tasmā rakkhitacittassa sammāsaṅkappagocaro’’ti ettha rakkhitacittatāya ca sammāsaṅkappagocaratā kāraṇūpacārena idaṃ satindriyaṃ, gahitāni bhavanti pañcindriyāni indriyalakkhaṇena vimuttiparipācanabhāvena vā ekalakkhaṇattāti adhippāyo. Gahito bhavatīti ettha maggalakkhaṇena gahaṇaṃ suviññeyyanti taṃ ṭhapetvā kāraṇato gahaṇaṃ dassetuṃ ‘‘sammādiṭṭhito hi sammāsaṅkappo pabhavatī’’tiādi vuttaṃ. Tato eva gahito bhavati ariyo aṭṭhaṅgiko maggoti vatvā vimuttivimuttiñāṇadassanānipi vuttāni.
〔67〕于六根守护门户紧闭，以精进力量多固执出离意念等，是谓善护心妙境。谓“护心者”，即三种善行所依住之处。因出离意念断除欲贪等烦恼障碍，促成禅定成熟，故曰“正思惟所住处”。见业因缘互为条件，见名色实相及正见，洞真轮回苦难，起毗婆舍那修行，谓“正见观察所依处”。生灭观察透彻，具精进调御，谓入道初果成就因，谓“了知生灭等观察地”。摒除昏沉等，生修精进，谓“破昏精进为道基”。虽说圣道初成，弃恶观照成就同一时一境，然若无弃法则修行不圆满。若无此弃，难成正法，故释“断诸恶道乃修行之缘”。此等义即世尊教诲，乃行者发起精进因缘之标志。
Lakkhaṇahārasampātavaṇṇanā niṭṭhitā. · 相项圆满之解释已毕。
6. Catubyūhahārasampātavaṇṇanā六、四部署项圆满之解释
§68
68. Rakkhīyatīti rakkhitaṃ. Idaṃ padavasena nibbacanaṃ. Yasmā pana atthavasena nibbacane vutte padavasena nibbacanaṃ vuttameva hoti, tasmā ‘‘rakkhitaṃ paripālīyatīti esā niruttī’’ti vuttaṃ. Tattha iti-saddo ādyattho, pakāre vā. Tena evamādikā evaṃpakārā vā esā niruttīti vuttaṃ hoti. Tasmā cintetīti cittaṃ. Attano santānaṃ cinotīti cittaṃ, paccayehi citanti cittaṃ, cittavicittaṭṭhena cittaṃ, cittakaraṇaṭṭhena cittaṃ. Sammā saṅkappetīti sammāsaṅkappotiādinā nirutti veditabbā.
『被守护』者，即守护也。此乃就字词而作的释义。然而，由于就义理而作释义时，就字词而作的释义亦随之成立，故云『被守护、被守持，此乃其语源』。其中，『者』字含有「起首」之义，或含有「方式」之义。以此，所言之意即：如此等等、或如此方式，此乃其语源。故「思量」者，心也。『积聚自身相续』者，心也；『为诸缘所积集』者，心也；就『心色多彩』之义而言，是为心；就『造作心之作用』之义而言，是为心。『正思惟』者，即正思惟——应依此等语源来了知。
Ayaṃ ettha bhagavato adhippāyoti ‘‘rakkhitacitto assā’’tiādinā indriyasaṃvarādayo duggatipahānañca vadato bhagavato ettha gāthāyaṃ adhippāyo. Kokāliko hītiādi nidānaniddeso. Tattha hi-saddo kāraṇe. Idaṃ vuttaṃ hoti – yasmā kokāliko (saṃ. ni. 1.181; a. ni. 10.89; su. ni. kokālikasutta) arakkhitacittatāya aggasāvakesu cittaṃ padosetvā padumanirayaṃ upapanno, tasmā duggatiyo jahitukāmo rakkhitacitto assāti bhagavā satiārakkhena cetasā samannāgato sabbā duggatiyo jahatīti attho. Suttamhi vuttaṃ ‘‘satiyā cittaṃ rakkhitabba’’nti desanānusandhidassanaṃ.
此处『世尊之意趣』——世尊于此偈颂中所说『愿彼心受守护』等，其意趣在于：世尊正是在宣说根律仪等以及远离恶趣。『憍迦利故』等，此为因缘之叙述。其中，『故』字表示原因。所言之义为：正因憍迦利由于心不受守护，对上首弟子生起嗔心，从而投生莲花地狱，故世尊之意趣在于：欲舍离恶趣者，应以具念守护之心而住，即以念的守护成就于心，则得舍弃一切恶趣。此示明经中所说「心应以念守护」之教示的连贯脉络。
Catubyūhahārasampātavaṇṇanā niṭṭhitā. · 四部署项圆满之解释已毕。
7. Āvaṭṭahārasampātavaṇṇanā七、轮转项圆满之解释
§69
69. Nekkhammasaṅkappabahulo kasiṇavasena mettādivasena vā laddhāya cittekaggatāsaṅkhātāya cittamañjūsāya cittaṃ ṭhapetvā samādhiṃyeva vā yathāladdhaṃ saṃkilesato rakkhitacitto nāma hotīti vuttaṃ – ‘‘tasmā rakkhitacittassa sammāsaṅkappagocaroti ayaṃ samatho’’ti. Paññāpadhānā vipassanāti āha – ‘‘sammādiṭṭhipurekkhāroti ayaṃ vipassanā’’ti. Ariyamaggena dukkhasacce pariññāte udayabbayadassanaṃ matthakappattaṃ nāma hotīti vuttaṃ – ‘‘ñatvāna udayabbayanti dukkhapariññā’’ti. ‘‘Yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti hi maggañāṇassa pavattidassanāti. Imāni cattāri saccānīti catusaccadhammavasena āvaṭṭanaṃ niṭṭhapeti. Tattha purimena saccadvayaṭṭhapanena visabhāgadhammavasena, pacchimena sabhāgadhammavasena āvaṭṭananti daṭṭhabbaṃ.
69. 以出家意愿之内心为基础，辅以诸如五种遍色（kasiṇa）及慈心等诸法，得心清净坚定，故称此心为具内净色、不染污的「rakkhitacitto」。此谓正定（samatha）。慧（paññā）则称为内观（vipassanā），表现为对八正见之观察。由圣道理得知苦的真相，进而证悟集灭道四圣谛。所谓知晓苦起即能断除苦，此为正道觉知之展现。四谛法为修道环节：前两谛为断恶戒善，后两谛分别由中道观察及因果验证。以此判别苦集的分别法，课程前段中显示不称为虚妄。故古德以四谛为系统教义基础。
Āvaṭṭahārasampātavaṇṇanā niṭṭhitā. · 轮转项圆满之解释已毕。
8. Vibhattihārasampātavaṇṇanā八、格省略章释
§70
70.Kusalapakkhokusalapakkhena niddisitabboti rakkhitacittassāti satisaṃvaro, so chabbidho dvāravasena cakkhudvārasaṃvaro yāva manodvārasaṃvaroti. Sammāsaṅkappo tividho – nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappoti. Sammādiṭṭhi aṭṭhavidhā dukkhe ñāṇaṃ…pe… idappaccayatāpaṭiccasamuppannesu dhammesu ñāṇanti. Udayabbayañāṇaṃ paññāsavidhaṃ avijjāsamudayā rūpasamudayo…pe… vipariṇāmalakkhaṇaṃ passantopi viññāṇakkhandhassa vayaṃ passati. Thinamiddhābhibhavanaṃ catubbidhaṃ catumaggavasena. Tattha satisaṃvaro lokiyalokuttaravasena duvidho. Tesu lokiyo kāmāvacarova, lokuttaro dassanabhāvanābhedato duvidho. Ekameko cettha catusatipaṭṭhānabhedato catubbidho. Esa nayo sammāsaṅkappādīsupi.
70. 所谓护持正念的心，称为『rakkhitacittassāti satisaṃvaro』。护持者如同六门之闭合，由眼门到意门之全闭护心。正思惟分三种：出家愿思、无嗔思及不害思。正见分八种，涵盖苦之认知与因缘消灭等。苦集见证知为八十多种，视烦恼层面等相关现象。从昏沉及沉溺中解脱方法亦划分为四支八面。正念护持则分世俗与出世两类：世俗如感官欲乐，出世则关见解与修持差异，各自分为四类型。此正念护持法贯穿正思惟诸相。
Ayaṃ pana viseso – sammāsaṅkappo paṭhamajjhānavasena rūpāvacarotipi nīharitabbo. Padaṭṭhānavibhāgo padaṭṭhānahārasampāte vuttanayena vattabbo . Akusalapakkhe asaṃvaro cakkhuasaṃvaro…pe… kāyaasaṃvaro, copanakāyaasaṃvaro, vācāasaṃvaro, manoasaṃvaroti aṭṭhavidho. Micchāsaṅkappo kāmavitakkādivasena tividho. Aññāṇaṃ ‘‘dukkhe aññāṇa’’ntiādinā aṭṭhavidhā vibhattaṃ. Sammādiṭṭhipaṭipakkhato micchādiṭṭhi dvāsaṭṭhividhena veditabbā. Thinamiddhaṃ uppattibhūmito pañcavidhanti evaṃ akusalapakkhe vibhatti veditabbā.
此处特殊指正思惟须如初禅那般专注净除内心烦恼。依据词尾变化、入门等文法规则，判定护持心与不护持心。邪思惟以七门闭合不善，视为肉身及语言行为不善。邪思惟三种，包含欲爱及杂乱心思。无明认知导致之观念分八种，自邪正见角度应辨别邪见之多样性。昏沉方面，其起地表现五种变化现象，应识别邪思惟差异。
Vibhattihārasampātavaṇṇanā niṭṭhitā. · 格省略章释毕。
9. Parivattanahārasampātavaṇṇanā九、转换省略章释
§71
71. Parivattanahāre āvaṭṭahāre vuttanayena samathavipassanāniddhāraṇaṃ akatvā ‘‘samathavipassanāya bhāvitāyā’’ti āha. Lokiyā cettha samathavipassanā daṭṭhabbā. Paṭipakkhenāti ‘‘arakkhitena cittenā’’ti gāthāya paṭipakkhenāti adhippāyo. Atha vā vibhattihāre niddiṭṭhassa akusalapakkhassa paṭipakkhenāti attho.
71. 此讲转变及断除意谓四圣谛相续禅定内观的证果，称为「samathavipassanāya bhāvitāyā」。此世间层面禅定与内观，应明知。正思惟之相反为“无护持心”，经偈作为劝诫的对立面。且于分解断除阶段说明邪心一派的内在相反状态，涵义为对立法理的阐示。
Parivattanahārasampātavaṇṇanā niṭṭhitā. · 转换省略章释毕。
10. Vevacanahārasampātavaṇṇanā十、异语省略章释
§72
72. ‘‘Mānasaṃ hadayaṃ paṇḍaraṃ viññāṇaṃ viññāṇakkhandho manoviññāṇadhātū’’ti (dha. sa. 6) ca cittassa vevacanaṃ. ‘‘Takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā’’ti ca sammāsaṅkappassa. ‘‘Paññā pajānanā vicayo pavicayo’’tiādinā (dha. sa. 16) sammādiṭṭhiyā. ‘‘Thinaṃ thiyanā thiyitattaṃ cittassa akallatā akammaññatā onāho parināho antosaṅkoco’’ti thinassa. ‘‘Akallatā akammaññatā kāyālasiyaṃ supyaṃ supyanā supitatta’’nti (dha. sa. 1163) middhassa. ‘‘Bhikkhako bhikkhū’’tiādinā (pārā. 45) bhikkhupadassa. ‘‘Duggati apāyo vinipāto vaṭṭadukkhaṃ saṃsāro’’tiādinā duggatiyā vevacanaṃ veditabbaṃ.
第七十二节：“心为心所、心住处、心法、心蔽、心识界”，此为心的涵义。又以“意识、思惟、念头、专注、散乱、心的安心”等语解释正思惟。又以“智慧、觉知、辨析、分析”等语，为正见说明。关于倦怠，以其为心之怠惰、无所作为、懈怠、厌恶、勉强、缩紧解释之。又以“怠惰、无所作为”为身体的惰怠、昏沉、睡眠、麻木。以“比库、比库尼”等称谓，说明比库的称号。以“堕落、地狱、堕落、毁灭、轮回之苦”，说明堕落的涵义。
Vevacanahārasampātavaṇṇanā niṭṭhitā. · 异语省略章释毕。
11. Paññattihārasampātavaṇṇanā11. 施设食圆满之解释
§73
73. Adhiṭṭhahitvā rakkhantiyā satiyā rakkhiyamānaṃ cittaṃ tassā adhiṭṭhānaṃ viya hotīti katvā vuttaṃ – ‘‘rakkhitacittassāti padaṭṭhānapaññatti satiyā’’ti. Sesaṃ imasmiṃ paññattihārasampāte ito paresu otaraṇasodhanahārasampātesupi apubbaṃ natthi. Heṭṭhā vuttanayameva.
第七十三节：借由坚定守护念心，如同心被坚定保护一般，谓之“守护心念”。称其为“守护心念”为念的定式表现，特指对念的立场、对象的专注。这里述说完毕，此处所说终结，此后他处有关越彼岸、洗净障碍的说法均未涉及。以下是本文所引语录。
Paññattihārasampātavaṇṇanā niṭṭhitā. · 施设食圆满之解释已毕。
14. Adhiṭṭhānahārasampātavaṇṇanā14. 决意食圆满之解释
§76
76. Adhiṭṭhānahārasampāte sammādiṭṭhi nāma yaṃ dukkhe ñāṇantiādinā catusaccahetuhetusamuppannapaccayapaccayuppannasaṅkhātassa visayassa vasena vemattataṃ dassetvā puna yaṃ tattha tattha yathābhūtaṃ ñāṇadassananti pāḷipāḷiatthānaṃ avasiṭṭhavisayavaseneva vemattataṃ dīpeti. Tattha yaṃ saccāgamananti yaṃ saccato aviparītato visayassa āgamanaṃ, adhigamoti attho. ‘‘Yaṃ paccāgamana’’ntipi pāṭho, tassa yaṃ paṭipāṭivisayassa āgamanaṃ, taṃtaṃvisayādhigamoti attho . Sesamettha parikkhārasamāropanahārasampātesu yaṃ vattabbaṃ, taṃ pubbe vuttanayattā uttānameva.
第七十六节：在坚定断除烦恼、执持正见之境界中，所谓正见者，即洞悉诸苦、缘起因缘条件联结诸法之真实境界，现出适当分别知见，由此明晰其真实面貌。其义即如巴利语义所示，正见乃分别解脱之境，以彰显真实识见。同时正见谓之接触真实、不偏失实之进入，谓之“得入”。巴利文之“回返进入”指的是对修行境地的层层进入觉察。至于后续修辞，皆为前文提及要点之重复与强调而已。
Adhiṭṭhānahārasampātavaṇṇanā niṭṭhitā. · 决意食圆满之解释已毕。
Missakahārasampātavaṇṇanā混合食圆满之解释
Api cettha hārasampātaniddeso imināpi nayena veditabbo –
另外，此处亦应以此理通过示说对修行困境的现象加以认识。
‘‘Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;
“意识先行诸法，意识为尊主、由意识所成；
Manasā ce pasannena, bhāsati vā karoti vā;
若心清净，则言语举止亦净；
Tato naṃ sukhamanveti, chāyāva anapāyinī’’ti. (dha. pa. 2);
然后说：『因此没有跟随之乐，乃如影无常、无尽』。
Tattha katamo desanāhārasampāto? Manopubbaṅgamā dhammāti manoti khandhavavatthānena viññāṇakkhandhaṃ deseti. Āyatanavavatthānena manāyatanaṃ , dhātuvavatthānena viññāṇadhātuṃ, indriyavavatthānena manindriyaṃ. Katame dhammā pubbaṅgamā? Cha dhammā pubbaṅgamā, kusalānaṃ kusalamūlāni, akusalānaṃ akusalamūlāni, sādhipatikānaṃ adhipati, sabbacittuppādānaṃ indriyāni. Api ca imasmiṃ sutte mano adhippeto. Yathā balaggassa rājā pubbaṅgamo, evamevaṃ dhammānaṃ mano pubbaṅgamo. Tattha tividhena mano pubbaṅgamo nekkhammachandena abyāpādachandena avihiṃsāchandena. Tattha alobhassa nekkhammachandena manopubbaṅgamaṃ, adosassa abyāpādachandena manopubbaṅgamaṃ, amohassa avihiṃsāchandena manopubbaṅgamaṃ.
这里所说的『思维』，是什么样的教说歧异呢？思维是指心作为诸蕴的基础，乃以五蕴为所依托，论说识蕴。以六处为所依，论说心所依的识处；以十八界为所依，论说识界；以十二根为所依，论说心根。哪些法为思维的先导？六法是先导，分别为：善法中善的根基，恶法中恶的根基，沙弥戒律中为主宰的根，乃一切心生之根，即六根。由此可见，这部经中思维为主导。如同国王为军队之首，思维为诸法之首。此思维有三种形式：以舍弃欲望为先导，以不嗔恨为先导，以不害人为先导。舍弃欲望者，是无贪欲的思维；不嗔恨者，是无嗔恨的思维；不害者，是无害的思维。
Manoseṭṭhāti mano tesaṃ dhammānaṃ seṭṭhaṃ visiṭṭhaṃ uttamaṃ pavaraṃ mūlaṃ pamukhaṃ pāmokkhaṃ, tena vuccati ‘‘manoseṭṭhā’’ti. Manomayāti manena katā, manena nimmitā, manena nibbattā, mano tesaṃ paccayo, tena vuccati ‘‘manomayā’’ti. Te pana dhammā chandasamudānitā anāvilasaṅkappasamuṭṭhānā phassasamodhānā vedanākkhandho saññākkhandho saṅkhārakkhandho. Manasā ce pasannenāti yā saddhā saddahanā okappanā abhippasādo. Iti iminā pasādena upeto samupeto upagato samupagato sampanno samannāgato, tena vuccati ‘‘pasannenā’’ti idaṃ manokammaṃ . Bhāsati vāti vacīkammaṃ. Karoti vāti kāyakammaṃ. Iti dasakusalakammapathā dassitā.
所谓『思维为最』，即思维是诸法中最上、最卓越、最胜、根本、首领与解脱者，故称『思维为最』。所谓『由思维所成』，即诸法由心所造、所引导、所起，是心之缘故，故称『由思维所成』。这些法乃由渴爱所生，由不离烦恼之意念聚合而成，是触蕴、受蕴、想蕴、行蕴。若心清净舒畅者，此谓信、信乐、信顺与欢喜。因此由此欢喜生起，现身、现前、来到、铺陈、圆满、具足、完全，故称『欢喜』。此为心的作用。言语行为谓语为言行；身体行为谓身行。由此显示出十种善业之道。
Tatoti dasavidhassa kusalakammassa katattā upacitattā. Nanti yo so katapuñño katakusalo katabhīruttāṇo, taṃ puggalaṃ. Sukhanti duvidhaṃ sukhaṃ kāyikaṃ cetasikañca. Anvetīti anugacchati.
『故』即指十种善业的实质与性质。此善者，若行为纯善、善巧、无畏之人，则谓此人为善护者。安乐有二种：身之安乐，心之安乐。跟随即为随顺而行。
Idhassu puriso appahīnānusayo saṃyojaniyesu dhammesu assādaṃ anupassati, so saṃyojaniyesu dhammesu assādaṃ anupassanto yathādiṭṭhaṃ yathāsutaṃ sampattibhavaṃ pattheti. Iccassa avijjā ca bhavataṇhā ca anubaddhā honti, so yathādiṭṭhaṃ yathāsutaṃ sampattibhavaṃ patthento pasādanīyavatthusmiṃ cittaṃ pasādeti saddahati okappeti. So pasannacitto tividhaṃ puññakiriyavatthuṃ anutiṭṭhati dānamayaṃ sīlamayaṃ bhāvanāmayaṃ kāyena vācāya manasā. So tassa vipākaṃ paccanubhoti diṭṭheva dhamme upapajje vā aparāpare vā pariyāye. Iti kho panassa avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā sukhavedanīyo phasso, phassapaccayā vedanāti evaṃ santaṃ taṃ sukhamanveti. Tassevaṃ vedanāya aparāparaṃ parivattamānāya uppajjati taṇhā. Taṇhāpaccayā upādānaṃ…pe… samudayo hotīti.
这里，若有人不被戒禁所束缚，在所染缚法上不起贪欲，则在所染缚法上不起烦恼，依所闻、所见、所成之法获得成就。由此无明与生存渴爱互相缠缚。当他凭所见所闻所知观察，心生清净，信顺、欢喜、安乐。此解脱之心现前。此人以三种善根为依止：布施根、戒法根、修习根，身、语、意皆精进。如此方能现见彼果报，或现世或后世或轮转中。由无明缘行者，缘识；由识缘名色；由名色缘六处；由六处缘受苦之触；由触缘受。同此受受转，生渴，渴缘取……诸因缘相续，苦苦相随。
Tattha yaṃ mano, ye ca manopubbaṅgamā dhammā, yañca sukhaṃ, ime vuccanti pañcakkhandhā, te dukkhasaccaṃ. Tesaṃ purimakāraṇabhūtā avijjā bhavataṇhā ca samudayasaccaṃ. Tesaṃ pariññāya pahānāya bhagavā dhammaṃ deseti, dukkhassa pariññāya samudayassa pahānāya. Yena parijānāti, yena pajahati, ayaṃ maggo. Yattha ca maggo pavattati, ayaṃ nirodho. Imāni cattāri saccāni evaṃ āyatanadhātuindriyamukhenāpi niddhāretabbāni. Tattha samudayena assādo, dukkhena ādīnavo, magganirodhehi nissaraṇaṃ, sukhassa anvayo phalaṃ, manasā pasannena kāyavacīsamīhā upāyo, manopubbaṅgamattā dhammānaṃ attano sukhakāmena pasannena manasā vacīkammaṃ kāyakammañca pavattetabbanti ayaṃ bhagavato āṇatti. Ayaṃ desanāhārasampāto.
这里所说之思维、诸先导法、以及所谓的乐，实则是五蕴，皆为苦谛。此五蕴的前因是无明与生存渴爱，即为集谛。佛陀由对此苦集之彻悟，宣说教法，教导舍弃苦集。通过智慧的认识，舍弃集缔结，即是道；道行成就，即为灭。此四谛应从六处、十八界、十二根等表面观察中加以辨识。由集生贪欲，由苦生烦恼，由贪断生解脱，由乐生果报。心清净则现身、语、意之善法得以修行施行。此为世尊教导之教理精要，谓之「教说歧异之聚会」。
Tattha katamo vicayahārasampāto? Mananato ārammaṇavijānanato mano. Mananalakkhaṇe sampayuttesu ādhipaccakaraṇato pubbaṅgamo īhābhāvato nissattanijjīvaṭṭhena dhammā. Gāmesu gāmaṇi viya padhānaṭṭhena mano seṭṭho etesanti manoseṭṭhā. Sahajātādipaccayabhūtena manasā nibbattāti manomayā. Akālussiyato, ārammaṇassa okappanato ca pasannena vacīviññattivipphārato tathā sādiyanato ca bhāsati. Copanakāyavipphārato tathā sādiyanato ca karoti. Tathā pasutattā anaññattā ca ‘‘tato’’ti vuttaṃ. Sukhanato sātabhāvato iṭṭhabhāvato ca ‘‘sukha’’nti vuttaṃ. Katūpacitattā avipakkavipākattā ca ‘‘anvetī’’ti vuttaṃ. Kāraṇāyattavuttito asaṅkantito ca ‘‘chāyāva anapāyinī’’ti vuttaṃ. Ayaṃ anupadavicayato vicayahārasampāto.
在此，何为分别取执？所谓心，乃意念和所缘所知的心。意念的标志相连，因先行的依缘，其先导缘起，因本身无我性而为虚幻而已。如同乡村的乡民以稻谷为食粮，心亦然是首要的。在自然产生等条件所成，如是所谓心所造作。由不善的心，因所缘对象分别，因清净明朗，语言变化而说话；由遍身变化，因清净明朗而行持。如是以柔顺和无馁难而称“接续于彼”。由善乐、善性、兴趣善依而称“乐”。由难恶之性，无次善恶之变异而称“不离”。由依因所起，无担忧性而称“影子无止”。此即为非执著分别取执。
Tattha katamo yuttihārasampāto? Manassa dhammānaṃ ādhipaccayogato pubbaṅgamatā yujjati. Tato eva tesaṃ manassa anuvattanato dhammānaṃ manoseṭṭhatā yujjati. Sahajātādipaccayavasena manasā nibbattattā dhammānaṃ manomayatā yujjati. Manasā pasannena samuṭṭhānānaṃ kāyavacīkammānaṃ kusalabhāvo yujjati. Yena kusalakammaṃ upacitaṃ, taṃ chāyā viya sukhaṃ anvetīti yujjati. Ayaṃ yuttihārasampāto.
在此，何为正确取执？由心境界诸法之先缘因，诸法常随须依而生。于是依此，相续的法亦随心所胜而成心所作。由心自然缘生，诸法皆因心而为心所行。由心清净明朗，所起身语行善，得生善之状态。所谓善行伴随者，如影随形，故称其为乐。此即谓正确取执。
Tattha katamo padaṭṭhāno hārasampāto? Mano manopavicārānaṃ padaṭṭhānaṃ. Manopubbaṅgamā dhammā sabbassa kusalapakkhassa padaṭṭhānaṃ. ‘‘Bhāsatī’’ti sammāvācā, ‘‘karotī’’ti sammākammanto, te sammāājīvassa padaṭṭhānaṃ. Sammāājīvo sammāvāyāmassa padaṭṭhānaṃ. Sammāvāyāmo sammāsatiyā padaṭṭhānaṃ. Sammāsati sammāsamādhissa padaṭṭhānaṃ. ‘‘Manasā pasannenā’’ti ettha pasādo saddhindriyaṃ, taṃ sīlassa padaṭṭhānaṃ. Sīlaṃ samādhissa padaṭṭhānaṃ. Samādhi paññāyāti yāva vimuttiñāṇadassanā yojetabbaṃ. Ayaṃ padaṭṭhānahārasampāto.
在此，何为依足取执？指心及意念思惟之依足。心所先因诸法，为诸善法之依足。所谓“说话”为正语，“作意”为正业，二者为正命之依足。正命为正精进之依足。正精进为正念之依足。正念为正定之依足。“由心清朗”者，谓安乐为戒之依足。戒为定之依足。定至智慧，即至解脱见智之依足。此即为依足取执。
Tattha katamo lakkhaṇo hārasampāto? ‘‘Manopubbaṅgamā dhammā’’ti manopubbaṅgamatāvacanena dhammānaṃ chandapubbaṅgamatāpi vīriyapubbaṅgamatāpi vīmaṃsāpubbaṅgamatāpi vuttā hoti ādhipateyyalakkhaṇena chandādīnaṃ manasā ekalakkhaṇattā. Tathā nesaṃ saddhādipubbaṅgamatāpi vuttā hoti indriyalakkhaṇena saddhādīnaṃ manasā ekalakkhaṇattā. ‘‘Manasā ce pasannenā’’ti yathā manassa pasādasamannāgamo taṃsamuṭṭhānānaṃ kāyavacīkammānaṃ anavajjabhāvalakkhaṇaṃ. Evaṃ cittassa satiādisamannāgamopi nesaṃ anavajjabhāvalakkhaṇaṃ yonisomanasikārasamuṭṭhānabhāvena ekalakkhaṇattā. ‘‘Sukhamanvetī’’ti sukhānugamanavacanena sukhassa paccayabhūtānaṃ manāpiyarūpādīnaṃ anugamo vutto hoti tesampi kammapaccayatāya ekalakkhaṇattāti. Ayaṃ lakkhaṇahārasampāto.
在此，何为标志取执？以“心所先因诸法”为说，意指诸法之先由心所生，诸欲、力、思考皆先由心起，故以具主导之标志称之。诸信等感官之先也以主导特征分类。所谓“心清朗”，指由心生之安乐诸身语行，具无瑕疵之相。由此定力及心恒常集起，亦无瑕疵，以精善思惟为生。所谓“乐随行”，言乐伴随因缘及意乐等，故亦为业因主导标志。此即为标志取执。
Tattha katamo catubyūho hārasampāto? ‘‘Manopubbaṅgamā’’tiādīsu ‘‘mano’’tiādīnaṃ padānaṃ nibbacanaṃ niruttaṃ, taṃ padatthaniddesavasena veditabbaṃ. Padattho ca vuttanayena suviññeyyova. Ye sukhena atthikā, tehi pasannena manasā kāyavacīmanokammāni pavattetabbānīti ayamettha bhagavato adhippāyo. Puññakiriyāya aññesampi pubbaṅgamā hutvā tattha tesaṃ sammā upanetāro imissā desanāya nidānaṃ. ‘‘Chadvārādhipatī rājā (dha. pa. aṭṭha. 2.181 erakapattanāgarājavatthu), cittānuparivattino dhammā (dha. sa. dukamātikā 62; 1205-1206), cittassa ekadhammassa, sabbeva vasamanvagū’’ti (saṃ. ni. 1.62) evamādisamānayanena imissā desanāya saṃsandanā desanānusandhi. Padānusandhiyo pana suviññeyyāvāti. Ayaṃ catubyūho hārasampāto.
在此，何为四门取执？“心所先因诸法”等词中“心”等字之所指义，依词义应能明了。明了的法，谓为安乐者，应由清朗之心生起诸身语行。此为世尊所说之道理。因有善业作先导，在他处亦生，令众人正入此教。谓“六门之主王”（指脑王），“法随心转”（指诸法随心变化），“心一法”（诸法心所统摄）等语，正是此义之综合，故为此教理之因缘和说。依词类通顺，词义确可通达。此即四门取执。
Tattha katamo āvaṭṭo hārasampāto? ‘‘Manopubbaṅgamā dhammā’’ti tattha yāni tīṇi kusalamūlāni, tāni aṭṭhannaṃ sammattānaṃ hetu. Ye sammattā, ayaṃ aṭṭhaṅgiko maggo. Yaṃ manosahajanāmarūpaṃ, idaṃ dukkhaṃ. Asamucchinnā purimanipphannā avijjā bhavataṇhā, ayaṃ samudayo. Yattha tesaṃ pahānaṃ, ayaṃ nirodhoti imāni cattāri saccāni. Ayaṃ āvaṭṭo hārasampāto.
在此，何为缠绕取执？“心所先因诸法”所示，有三种善根，为八正道之因缘。八正道即为正道。心与心所自然所成名色，即苦。如无分别而聚集的无明与欲爱，即为集。如能断除，则为灭，此即四圣谛。此即缠绕取执。
Tattha katamo vibhattihārasampāto? ‘‘Manopubbaṅgamā dhammā, manasā ce pasannena, tato naṃ sukhamanvetī’’ti nayidaṃ yathārutavasena gahetabbaṃ. Yo hi samaṇo vā brāhmaṇo vā pāṇātipātimhi micchādiṭṭhike micchāpaṭipanne sakaṃ cittaṃ pasādeti, pasannena ca cittena abhūtaguṇābhitthavanavasena bhāsati vā nipaccakāraṃ vāssa yaṃ karoti, na tato naṃ sukhamanveti. Dukkhameva pana taṃ tato cakkaṃva vahato padamanveti. Iti hi idaṃ vibhajjabyākaraṇīyaṃ. Yaṃ manasā ce pasannena bhāsati vā karoti vā, tañce vacīkammaṃ kāyakammañca sukhavedanīyanti. Taṃ kissa hetu? Sammattagatehi sukhavedanīyaṃ micchāgatehi dukkhavedanīyanti. Kathaṃ panāyaṃ pasādo daṭṭhabbo? Nāyaṃ pasādo, pasādapatirūpako pana micchādhimokkhoti vadāmi. Ayaṃ vibhattihārasampāto.
这里所说的“区分与消散的终结”是什么呢？即“心为诸法之先导，若心清净，则不会随其乐行”，这就是应当如实理解的。因为若比库或婆罗门在杀生业中，带有错误见解，执着于错误行持，却以清净心调伏自身，以此心发出种种不真实之言语及行为，虽有此心，快乐便不随之而来。反而是痛苦，如轮轭一般紧紧牵引着他，导致受苦。这就是此处要说明的区分。若以清净心言行，则该言行产生的感受是吉祥而乐受的。原因何在？正确的缘起则生妙乐，错误的缘起则生恶苦。那如何见此清净心呢？这一心不是称为清净心的相状，而是名为错误解脱。此即所谓“区分与消散的终结”。
Tattha katamo parivattano hārasampāto? Manopubbaṅgamātiādi. Yaṃ manasā paduṭṭhena bhāsati vā karoti vā dukkhassānugāmī. Idañhi suttaṃ etassa ujupaṭipakkho. Ayaṃ parivattano hārasampāto.
那么“转变与消散的终结”又是什么呢？仍从“心为诸法之先导”等说开始。以不善心言行，必随苦而生。此经即是此理的正面阐释。此即所谓“转变与消散的终结”。
Tattha katamo vevacano hārasampāto? ‘‘Manopubbaṅgamā’’ti mano cittaṃ manāyatanaṃ manindriyaṃ manoviññāṇaṃ manoviññāṇadhātūti pariyāyavacanaṃ. Pubbaṅgamā purecārino puregāminoti pariyāyavacanaṃ. Dhammā attā sabhāvāti pariyāyavacanaṃ. Seṭṭhaṃ padhānaṃ pavaranti pariyāyavacanaṃ. Manomayā manonibbattā manosambhūtāti pariyāyavacanaṃ. Pasannena saddahantena okappentenāti pariyāyavacanaṃ. Sukhaṃ sātaṃ vedayitanti pariyāyavacanaṃ. Anveti anugacchati anubandhatīti pariyāyavacanaṃ. Ayaṃ vevacano hārasampāto.
这里“辞汇之消散终结”是何意？“心为诸法之先导”中，“心”乃意念、心、心所、心根、心识、心识界的代称。“先导”为引导、先行者之义，意谓先前的、在前行进的。“法”为事物、本体之意。“最上”“主导”为最高、首要的意思。“由心构成”“由心生起”是同义语。清净者、信乐者、调合者等亦属同义表达。快乐为善受。随、跟随、附和皆为同义。此即辞汇之消散终结。
Tattha katamo paññattihārasampāto? Manopubbaṅgamāti ayaṃ manaso kiccapaññatti. Dhammāti sabhāvapaññatti, kusalakammapathapaññatti. Manoseṭṭhāti padhānapaññatti. Manomayāti sahajātapaññatti. Pasannenāti saddhindriyena samannāgatapaññatti, assaddhiyassa paṭikkhepapaññatti. Bhāsati vā karoti vāti sammāvācāsammākammantānaṃ nikkhepapaññatti. Tato naṃ sukhamanvetīti kammassa phalānubandhapaññatti, kammassa avināsapaññattīti. Ayaṃ paññattihārasampāto.
这里“定义之消散终结”为何？“心为诸法之先导”中，此“心”为心的作用定义。“法”为事物性质定义，或善业道路径定义。“最上”为首要定义。“由心构成”为共生共发的定义。“清净者”为具足信根的定义，而不信者为反对定义。“言语或行为”则为正确语言正确行为的刻画定义。然后“不随乐”则为业果随行的定义，以及业不坏灭的定义。此即定义的消散终结。
Tattha katamo otaraṇo hārasampāto? Manoti viññāṇakkhandho. Dhammāti vedanāsaññāsaṅkhārakkhandhā. Bhāsati vā karoti vāti kāyavacīviññattiyo. Tāsaṃ nissayā cattāro mahābhūtāti rūpakkhandhoti ayaṃ khandhehi otaraṇo. Manoti abhisaṅkhāraviññāṇanti manoggahaṇena avijjāpaccayā saṅkhārā gahitāti. Saṅkhārapaccayā viññāṇaṃ…pe… samudayo hotīti ayaṃ paṭiccasamuppādena otaraṇoti. Ayaṃ otaraṇo hārasampāto.
这里“超越之消散终结”为何？“心”指识蕴。“法”指受、想、行蕴。“言语或行为”指身语之识别。依此为基础者，四大即色蕴，是此五蕴群中的色蕴。此乃五蕴中超越蕴界。心为由染污所造识，即以无明为缘，执着行蕴，牵引此识。行蕴为缘，识蕴则是因缘生起。此是依缘起法而得超越之义。此即所谓超越的消散终结。
Tattha katamo sodhano hārasampāto? Manoti ārambho neva padasuddhi, na ārambhasuddhi. Manopubbaṅgamāti padasuddhi, na ārambhasuddhi. Tathā dhammāti yāva sukhanti padasuddhi, na ārambhasuddhi. Sukhamanvetīti pana padasuddhi ceva ārambhasuddhi cāti. Ayaṃ sodhano hārasampāto.
此处“净化之消散终结”为何？“心”指起始，非只是词句纯净，更非起始清净。“先导心”为词句纯净，不是起始清净。“法”指至乐时刻的词句净化。反观“随乐”则兼为词句净化及起始净化。此即净化的消散终结。
Tattha katamo adhiṭṭhāno hārasampāto? Manopubbaṅgamā dhammā, manoseṭṭhā manomayāti ekattatā. Manasā ce pasannenāti vemattatā, tathā manasā ce pasannenāti ekattatā. Bhāsati vā karoti vāti vemattatā, tathā manasā ce pasannenāti ekattatā. So pasādo duvidho ajjhattañca byāpādavikkhambhanato, bahiddhā ca okappanato. Tathā sampattibhavahetubhūtopi vaḍḍhihetubhūtovāti ayaṃ vemattatā. Tayidaṃ suttaṃ dvīhi ākārehi adhiṭṭhātabbaṃ hetunā ca yo pasannamānaso, vipākena ca yo sukhavedanīyoti. Ayaṃ adhiṭṭhāno hārasampāto.
这里所说的执持是何种丧失？是指心意先导的法，心为最上，是心现成统一体。若心欢喜，即为和顺；若心不欢喜，即为不和顺。若言语或行为亦是不和顺，而心欢喜，即为统一之意。此欢喜安稳有二：一为内心消除忧郁动摇，二为外在和合安稳。依此，因得利益与因增长也皆属于不和顺。故此经文应以两种方式作执持，一为因执持心欢喜者，一为因果报持心欢喜者。这即是所谓执持及其丧失。
Tattha katamo parikkhāro hārasampāto? Manopubbaṅgamāti ettha manoti kusalaviññāṇaṃ. Tassa ca ñāṇasampayuttassa alobho adoso amohoti tayo sampayuttā hetū, ñāṇavippayuttassa alobho adosoti dve sampayuttā hetū. Sabbesaṃ avisesena yonisomanasikāro hetu, cattāri sampatticakkāni paccayo. Tathā saddhammassavanaṃ, tassa ca dānādivasena pavattamānassa deyyadhammādayo paccayo. Dhammāti cettha vedanādīnaṃ iṭṭhārammaṇādayo. Tathā tayo viññāṇassa, vedanādayo pasādassa, saddheyyavatthukusalābhisaṅkhāro vipākasukhassa paccayoti. Ayaṃ parikkhāro hārasampāto.
这里所谓的修习是何种丧失？所谓心意先导，指的是善识，即善根之识。该识有三因：无贪、无嗔、无痴，系生于三因的结合；无识则无贪嗔为二因。无差别一切皆是正思维，成四种功德之因。如此，善法听闻、以布施等行运行为因。所谓法，指此处包括受等的欲具。故此三者，识与受相应，安稳下信根、善根之习法聚集，是安乐果的因。此即修习之丧失。
Tattha katamo samāropano hārasampāto? Manopubbaṅgamā dhammāti manoti puññacittaṃ, taṃ tividhaṃ – dānamayaṃ, sīlamayaṃ, bhāvanāmayanti. Tattha dānamayassa alobho padaṭṭhānaṃ, sīlamayassa adoso padaṭṭhānaṃ, bhāvanāmayassa amoho padaṭṭhānaṃ. Sabbesaṃ abhippasādo padaṭṭhānaṃ, ‘‘saddhājāto upasaṅkamati, upasaṅkamanto payirupāsatī’’ti (ma. ni. 2.183) suttaṃ vitthāretabbaṃ. Kusalacittaṃ sukhassa iṭṭhavipākassa padaṭṭhānaṃ. Yonisomanasikāro kusalacittassa padaṭṭhānaṃ. Yoniso hi manasi karonto kusalacittaṃ adhiṭṭhāti kusalacittaṃ bhāveti, so anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti, uppannānaṃ kusalānaṃ dhammānaṃ…pe… padahati. Tassevaṃ catūsu sammappadhānesu bhāviyamānesu cattāro satipaṭṭhānā yāva ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchatīti ayaṃ bhāvanāya samāropanā. Sati ca bhāvanāya pahānañca siddhamevāti. Ayaṃ samāropano hārasampāto.
这里所说的加持是何种丧失？所谓心意先导，指的是善心，有三种：施行之心、持戒之心、修习之心。施心以无贪为本，戒心以无嗔为本，修心以无痴为本。全面欲望的加持为本经所说，上座尼迦耶经典云：「由信生起，近学修习」。善心为乐果现行之根基。正思维为善心基础。以正思维在心中培养善心，能生不生恶法之愿，如此生起善法，舍坏法。由此四种正努力修习，如四念处至圣八正道成办，是此修习加持。念令修习成熟，舍则断灭，故此是加持。
Tathā –
同样地——
‘‘Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati;
『布施则善根增长，克制嗔恨常不衰退；
Kusalo ca jahāti pāpakaṃ, rāgadosamohakkhayā sa nibbuto’’ti. (dī. ni. 2.197; udā. 75; peṭako. 16);
善者必舍弃恶业，因嗔恚痴皆断而涅槃』（中部尼迦耶2.183；乌达那经75；本续16）。
Tattha dadato puññaṃ pavaḍḍhatīti dānamayaṃ puññakiriyavatthu vuttaṃ. Saṃyamato veraṃ na cīyatīti sīlamayaṃ puññakiriyavatthu vuttaṃ. Kusalo ca jahāti pāpakanti lobhassa ca dosassa ca mohassa ca pahānamāha. Tena bhāvanāmayaṃ puññakiriyavatthu vuttaṃ. Rāgadosamohakkhayā sa nibbutoti anupādāparinibbānamāha.
此中所说给予者的功德增长，谓施舍为功德因缘。守戒而不杀生，谓持戒为功德因缘。善者能离恶业，摒弃贪、嗔、痴，谓修习心行作功德因缘。因对欲、嗔、痴的断除，彼得涅槃，谓无取无着的涅槃。
Dadato puññaṃ pavaḍḍhatīti alobho kusalamūlaṃ. Saṃyamato veraṃ na cīyatīti adoso kusalamūlaṃ. Kusalo ca jahāti pāpakanti amoho kusalamūlaṃ. Rāgadosamohakkhayā sa nibbutoti tesaṃ nissaraṇaṃ vuttaṃ.
给予者功德增长者，谓无贪为善根。守戒不杀者，谓无嗔为善根。善者能远离恶业，离无明，谓无痴为善根。因断欲、嗔、痴，谓此为三者的解脱。
Dadato puññaṃ pavaḍḍhatīti sīlakkhandhassa padaṭṭhānaṃ. Saṃyamato veraṃ na cīyatīti samādhikkhandhassa padaṭṭhānaṃ. Kusalo ca jahāti pāpakanti paññākkhandhassa vimuttikkhandhassa padaṭṭhānaṃ. Dānena oḷārikānaṃ kilesānaṃ pahānaṃ, sīlena majjhimānaṃ, paññāya sukhumānaṃ. Rāgadosamohakkhayā sa nibbutoti katāvībhūmiṃ dasseti.
给予者功德增长，乃戒蕴的建立。守护不杀生，为定蕴的资粮。善者离恶，乃慧蕴的出离资粮。施舍可去除暗藏的烦恼，守戒为中道，智慧则为微妙的乐境。因欲、嗔、痴断灭，证得所作诸地。
Dadato puññaṃ…pe… jahāti pāpakanti sekkhabhūmi dassitā. Rāgadosamohakkhayā sa nibbutoti aggaphalaṃ vuttaṃ.
给予者功德增长，舍恶业，已显初禅地。因断欲、嗔、痴证得无上果。
Tathā dadato puññaṃ…pe… na cīyatīti lokiyakusalamūlaṃ vuttaṃ. Kusalo ca jahāti pāpakanti lokuttarakusalamūlaṃ vuttaṃ. Rāgadosamohakkhayā sa nibbutoti lokuttarassa kusalamūlassa phalaṃ vuttaṃ.
如前言，给予者功德增长，守戒不杀，乃世俗善根。善者去恶，乃出世善根。因断欲、嗔、痴得涅槃，谓世间以上善根的果报。
Dadato…pe… na cīyatīti puthujjanabhūmi dassitā. Kusalo ca jahāti pāpakanti sekkhabhūmi dassitā. Rāgadosamohakkhayā sa nibbutoti asekkhabhūmi dassitā.
给予者功德增长，守戒不杀，显世人地。善者远恶，显初禅地。因断欲、嗔、痴，显无余初果地。
Dadato …pe… na cīyatīti saggagāminī paṭipadā vuttā. Kusalo ca jahāti pāpakanti sekkhavimutti. Rāgadosamohakkhayā sa nibbutoti asekkhavimutti vuttā.
『施与……不被消耗』者，谓此乃通向天界之道。善者则断除恶事，即为果速解脱。因恚怒、嗔恨、痴惑消灭者，即称为无果速解脱。
Dadato…pe… na cīyatīti dānakathaṃ sīlakathaṃ saggakathaṃ lokiyānaṃ dhammānaṃ desanamāha. Kusalo ca jahāti pāpakanti loke ādīnavānupassanāya saddhiṃ sāmukkaṃsikaṃ dhammadesanamāha. Rāgadosamohakkhayā sa nibbutoti tassā desanāya phalamāha.
『施与……不被消耗』者，即授予施舍、戒律及天界功德之道，宣讲世间法。善者断除恶行，乃对世间烦恼反复观照，合众共宣说诸法。因恚怒、嗔恨、痴惑消灭者，其教化果报即为无余涅槃。
Dadato puññaṃ pavaḍḍhatīti dhammadānaṃ āmisadānañca vadati. Saṃyamato veraṃ na cīyatīti pāṇātipātā veramaṇiyā sattānaṃ abhayadānaṃ vadati. Evaṃ sabbānipi sikkhāpadāni vitthāretabbāni. Tena ca sīlasaṃyamena sīle patiṭṭhito cittaṃ saṃyameti, tassa samatho pāripūriṃ gacchati. Evaṃ so samathe ṭhito vipassanākosallayogato kusalo ca jahāti pāpakaṃ rāgaṃ jahāti, dosaṃ jahāti, mohaṃ jahāti, ariyamaggena sabbepi pāpake akusale dhamme jahāti. Evaṃ paṭipanno ca rāgadosamohakkhayā sa nibbutoti rāgādīnaṃ parikkhayā dvepi vimuttiyo adhigacchatīti ayaṃ suttaniddeso.
施与功德渐增，即称为布施功德与物质布施也。自制恚嗔不被消耗，谓杀生戒乃断除众生恐怖之无畏施也。如此，应广释所有戒律。由戒自制，戒扎根于心，心得自制，定渐圆满。修定精进者，得内观奥妙智慧，善者断除恶染，断除贪欲、瞋恚、痴惑，依圣道断除一切恶不善法。如此修行者，因贪嗔痴灭，证成无余涅槃。此为经中所指。
Tattha katamo desanāhārasampāto? Imasmiṃ sutte kiṃ desitaṃ? Dve sugatiyo devā ca manussā ca, dibbā ca pañca kāmaguṇā, mānusakā ca pañca kāmaguṇā, dibbā ca pañcupādānakkhandhā, mānusakā ca pañcupādānakkhandhā. Idaṃ vuccati dukkhaṃ ariyasaccaṃ. Tassa kāraṇabhāvena purimapurimanipphannā taṇhā samudayo ariyasaccaṃ. Tayidaṃ vuccati assādo ca ādīnavo ca. Sabbassa purimehi dvīhi padehi niddeso ‘‘dadato…pe… na cīyatī’’ti. Kusalo ca jahāti pāpakanti maggo vutto. Rāgadosamohakkhayā sa nibbutoti dve nibbānadhātuyo saupādisesā ca anupādisesā ca. Idaṃ nissaraṇaṃ. Phalādīni pana yathārahaṃ veditabbānīti. Ayaṃ desanāhārasampāto.
于此，所谓教法粮食之具足为何？本经所说何事？有二美好归处，天人及人类，具五种天界欲乐，具五种人界欲乐，具五种天界所取蕴，具五种人界所取蕴。此即称为苦谛。其缘起者为前及后产生之渴爱，即集谛。此为忧恼及危害。以二重句诠释先前事理：“施与……不被消耗”。善者断除恶者，即其断除之道。因贪嗔痴灭者，成就二涅槃根本，分别带染与不带染者。此即解脱。至于诸果果，亦应如实了知。此乃教法粮食之具足。
Vicayoti ‘‘dadato puññaṃ pavaḍḍhatī’’ti iminā paṭhamena padena tividhampi dānamayaṃ sīlamayaṃ bhāvanāmayaṃ puññakiriyavatthu vuttaṃ. Dasavidhassapi deyyadhammassa pariccāgo vutto. Tathā chabbidhassapi rūpādiārammaṇassa. ‘‘Saṃyamato veraṃ na cīyatī’’ti dutiyena padena averā asapattā abyāpādā ca paṭipadā vuttā. ‘‘Kusalo ca jahāti pāpaka’’nti tatiyena padena ñāṇuppādo aññāṇanirodho sabbopi ariyo aṭṭhaṅgiko maggo sabbepi bodhipakkhiyā dhammā vuttā . ‘‘Rāgadosamohakkhayā sa nibbuto’’ti rāgakkhayena rāgavirāgā cetovimutti, mohakkhayena avijjāvirāgā paññāvimutti vuttāti. Ayaṃ vicayo hārasampāto.
检察者说“施与功德增大”，此为首句，显三种行：布施、戒律、修习，称为功德行为自在因缘。十种神通所依之法亦然，如六种色法依体。谓“自制恚嗔不被消耗”，为次句，示无恚嗔、无恶痛之道。谓“善者断除恶”，为第三句，显智慧生起、无明灭尽、诸圣八正道、诸觉支皆获之义。谓“因贪嗔痴灭者证无余涅槃”，意为心之解脱，是因灭贪欲为欲见解脱，灭痴惑为慧解脱。此即检察语之粮食。
Yuttīti dāne ṭhito ubhayaṃ paripūreti macchariyappahānañca puññābhisandañcāti atthesā yutti. Sīlasaṃyame ṭhito ubhayaṃ paripūreti upacārasamādhiṃ appanāsamādhiñcāti atthesā yutti. Pāpake dhamme pajahanto dukkhaṃ parijānāti, nirodhaṃ sacchikaroti, maggaṃ bhāvetīti atthesā yutti. Rāgadosamohesu sabbaso parikkhīṇesu anupādisesāya nibbānadhātuyā parinibbāyatīti atthesā yuttīti. Ayaṃ yuttihārasampāto.
合适者说：于布施中立足者，充满双重：施奉与离执，及布施功德满盈。于戒律自制者，双重充足：具足近行定与实入定。弃恶法者，能知苦、证灭、修道也。于贪嗔痴已尽尽时，便证无余涅槃之境，此为合适者之粮食。
Padaṭṭhānanti dadato puññaṃ pavaḍḍhatīti cāgādhiṭṭhānassa padaṭṭhānaṃ. Saṃyamato veraṃ na cīyatīti saccādhiṭṭhānassa padaṭṭhānaṃ. Kusalo ca jahāti pāpakanti paññādhiṭṭhānassa padaṭṭhānaṃ. Rāgadosamohakkhayā sa nibbutoti upasamādhiṭṭhānassa padaṭṭhānanti. Ayaṃ padaṭṭhāno hārasampāto.
「给予」是指施与善业以增长其福德，这是布施的坚定基础。节制仇恨不生起，这是守护真实坚定的基础。智慧成熟者舍弃恶业，这是智慧坚定的基础。因欲怒痴灭尽，谓之寂止坚定的基础。此四种坚定，称为「断除」。
Lakkhaṇoti ‘‘dadato’’ti etena peyyavajjaṃ atthacariyaṃ samānattatā ca dassitāti veditabbā saṅgahavatthubhāvena ekalakkhaṇattā. ‘‘Saṃyamato’’ti etena khantimettāavihiṃsāanuddayādayo dassitāti veditabbā verānuppādanalakkhaṇena ekalakkhaṇattā. ‘‘Veraṃ na cīyatī’’ti etena hirīottappaappicchatāsantuṭṭhitādayo dassitā verāvaḍḍhanena ekalakkhaṇattā. Tathā ahirīkānottappādayo acetabbabhāvena ekalakkhaṇattā. ‘‘Kusalo’’ti etena kosalladīpanena sammāsaṅkappādayo dassitā maggaṅgādibhāvena ekalakkhaṇattā. ‘‘Jahāti pāpaka’’nti etena pariññābhisamayādayopi dassitā abhisamayalakkhaṇena ekalakkhaṇattā. ‘‘Rāgadosamohakkhayā’’ti etena avasiṭṭhakilesādīnampi khayā dassitā khepetabbabhāvena ekalakkhaṇattāti ayaṃ lakkhaṇo.
所谓「给予」，是指施舍，因施舍故能增长福德，显示利益他人之性质，应理解为统一的特征。所谓「节制」，是指忍耐、慈悲、无害等表现，显示不起敌意之特征，也当视为统一特征。所谓「仇恨不生起」，是指因羞耻、恐惧、慚愧、满足等心境，表现仇恨不生而增长的性质，也是统一特征。如此无羞无惧者，即为无愚痴状态的统一特征。所谓「善巧」，是指通过智慧引导正见正思维而成，是八正道之展现，属于统一特征。所谓「舍弃恶业」，是指智慧成熟达到证悟阶段的表现，这也是统一特征。所谓「欲怒痴灭尽」，是指连最后残存烦恼皆灭，显示彻底弃除之特性，这也是统一特征。此即为上述标志。
Catubyūhoti dadatoti gāthāyaṃ bhagavato ko adhippāyo? Ye mahābhogataṃ patthayissanti, te dānaṃ dassanti dāliddiyappahānāya. Ye averataṃ icchanti, te pañca verāni pajahissanti. Ye kusaladhammehi chandakāmā, te aṭṭhaṅgikaṃ maggaṃ bhāvessanti. Ye nibbāyitukāmā, te rāgadosamohaṃ pajahissantīti ayamettha bhagavato adhippāyo. Evaṃ nibbacananidānasandhayo vattabbāti. Ayaṃ catubyūho.
所谓四重基础，世尊《偈颂》问曰：谁为主张？「欲得大富足者，当行布施以弃贫穷；欲无仇恨者，应当断除五仇；怀善心者，应修习八正道；欲证涅槃者，应当断除欲怒痴。」此即世尊所示主张，如此是涅槃因缘的归结，这就是四重基础。
Āvaṭṭoti yañca adadato macchariyaṃ, yañca asaṃyamato veraṃ, yañca akusalassa pāpassa appahānaṃ, ayaṃ paṭipakkhaniddesena samudayo. Tassa alobhena ca adosena ca amohena ca dānādīhi pahānaṃ, imāni tīṇi kusalamūlāni. Tesaṃ paccayo aṭṭha sammattāni, ayaṃ maggo. Yo rāgadosamohānaṃ khayo, ayaṃ nirodhoti. Ayaṃ āvaṭṭo.
所谓循环，是指不施舍时的吝啬；不节制时的仇恨；不舍弃恶业时的不善，这就是对立面所生起的因缘。以无贪、无嗔、无痴的布施等修行弃除恶业，这三者是善根之本。以这些因缘为缘，成就八圣道，这就是道。断除欲怒痴，便是灭，是止，是循环。
Vibhattīti dadato puññaṃ pavaḍḍhatīti ekaṃsena yo bhayahetu deti, rāgahetu deti, āmisakiñcikkhahetu deti, na tassa puññaṃ vaḍḍhati. Yañca daṇḍadānaṃ satthadānaṃ paraviheṭhanatthaṃ apuññaṃ assa pavaḍḍhati. Yaṃ pana kusalena cittena anukampanto vā apacāyamāno vā annaṃ deti, pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathaṃ padīpeyyaṃ deti, sabbasattānaṃ vā abhayadānaṃ deti, mettacitto hitajjhāsayo nissaraṇasaññī dhammaṃ deseti. Saṃyamato veraṃ na cīyatīti ekaṃsena abhayūparatassa cīyati, kiṃkāraṇaṃ? Yaṃ asamattho, bhayūparato diṭṭhadhammikassa bhāyati ‘‘mā maṃ rājāno gahetvā hatthaṃ vā chindeyyuṃ…pe… jīvantampi sūle uttāseyyu’’nti, tena saṃyamena averaṃ cīyati. Yo pana evaṃ samāno veraṃ na cīyati. Yo pana evaṃ samādiyati, pāṇātipātassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāye ca, evaṃ sabbassa akusalassa, so tato āramati, iminā saṃyamena veraṃ na cīyati. Saṃyamo nāma sīlaṃ. Taṃ catubbidhaṃ cetanā sīlaṃ, cetasikaṃ sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīlanti. Kusalo ca jahāti pāpakanti pāpapahāyakā sattattiṃsa bodhipakkhiyā dhammā vattabbāti. Ayaṃ vibhatti.
所谓分解，是指施与福德增长者，仅以单一因缘论：若因惧怕、贪欲、执著家产，则其福德不得增长。反之，若施予惩罚者、使师失望者，则非福德反增罪业。若善根生起，怀慈悲受人侮辱仍施食衣所需，教导众生无畏法者，则其福德增长。节制仇恨不生，是因恐惧所致，何以故？因恐怖于恶王伤害、杀害、刺杀及毒害生命者，故以节制止恶意从而断除仇恨。然纵令有此恐惧，若不能节制时，仇恨仍存。而能节制时，恶果虽在现前，但由节制行为不生仇恨。此节制即戒律，为四种同心所成，即意为戒：意念、心念、约束、无越戒界。谓为善巧者，以三十三道树诸觉支能断恶业。此即分解。
Parivattanoti dadato puññaṃ pavaḍḍhati, adadatopi puññaṃ pavaḍḍhati, na dānamayikaṃ. Saṃyamato veraṃ na cīyati asaṃyamatopi veraṃ na cīyati, yaṃ dānena paṭisaṅkhānabalena bhāvanābalena. Kusalo ca jahāti pāpakaṃ, akusalo pana na jahāti. Rāgadosamohakkhayā sa nibbuto, tesaṃ aparikkhayā natthi nibbutīti. Ayaṃ parivattano.
所谓周转者，是指施者常常施与增福，纵不施福德亦增，不只限单因缘。节制仇恨无生与无节制的仇恨皆不生，因施舍反求力与修习功德力成就。善巧舍恶是成长，而不善巧不舍恶。因欲怒痴断而成灭，未达断净者无灭，此即周转。
Vevacanoti dadato puññaṃ pavaḍḍhati. Pariccāgato kusalaṃ upacīyati. Anumodatopi puññaṃ pavaḍḍhati cittappasādatopi veyyāvaccakiriyāyapi. Saṃyamatoti sīlasaṃvarato soraccato. Veraṃ na cīyatīti pāpaṃ na vaḍḍhati, akusalaṃ na vaḍḍhati. Kusaloti paṇḍito nipuṇo medhāvī parikkhako. Jahātīti samucchindati samugghāṭeti. Ayaṃ vevacano.
“施予”者，使功德增长。舍弃者增长善法。赞叹功德亦增长，令心安静、畅达其行。止制者即戒律制御，远离恶意。不会侵害他人者，不增长恶，不增长不善。善者为智慧通达、熟练明辨的贤士。舍弃者即断除、揭露。“施予”即此之义。
Paññattīti dadato puññaṃ pavaḍḍhatīti lobhassa paṭinissaggapaññatti, alobhassa nikkhepapaññatti. Saṃyamato veraṃ na cīyatīti dosassa vikkhambhanapaññatti, adosassa nikkhepapaññatti. Kusalo ca jahāti pāpakanti mohassa samugghātapaññatti, amohassa bhāvanāpaññatti. Rāgadosamohassa pahānapaññatti, alobhādosāmohassa bhāvanāpaññatti. Rāgadosamohakkhayā sa nibbutoti kilesānaṃ paṭippassaddhipaññatti, nibbānassa sacchikiriyapaññattīti. Ayaṃ paññatti.
“分别”者，谓因舍弃贪欲称为舍弃之分别，无贪称为放下之分别。止制者，谓不侵害乃摧毁嗔恨之分别，无嗔称为断除之分别。善者谓断除恶意即灭除愚痴之分别，无愚痴即修习之分别。离欲嗔痴即断舍之分别，无贪嗔痴即修习之分别。欲嗔痴灭尽即涅槃，谓烦恼息灭之真观分别，涅槃真证之分别。此为“分别”。
Otaraṇoti dadato puññaṃ pavaḍḍhatīti dānaṃ nāma saddhādīhi indriyehi hotīti ayaṃ indriyehi otaraṇo. Saṃyamato veraṃ na cīyatīti saṃyamo nāma sīlakkhandhoti ayaṃ khandhehi otaraṇo. Kusalo ca jahāti pāpakanti pāpappahānaṃ nāma tīhi vimokkhehi hoti. Tesaṃ upāyabhūtāni tīṇi vimokkhamukhānīti ayaṃ vimokkhamukhehi otaraṇo. Rāgadosamohakkhayā sa nibbutoti vimuttikkhandho. So ca dhammadhātu dhammāyatanañcāti ayaṃ dhātūhi ca āyatanehi ca otaraṇoti. Ayaṃ otaraṇo.
“超越”者，谓因布施增长功德，布施以信等根为缘，谓由此诸根得超越。止制者，谓持戒为止诸恶之超越。善者谓断除恶即弃恶，弃恶为三解脱门。此三为解脱门之超越。欲嗔痴灭尽即超脱为解脱蕴。又谓法界与法处亦为界处之超越。此谓“超越”。
Sodhanoti dadatotiādikā padasuddhi, no ārambhasuddhi. Rāgadosamohakkhayā sa nibbutoti ayaṃ padasuddhi ca ārambhasuddhi cāti. Ayaṃ sodhano.
“清净”者，谓“给予”等语之净，不谓作始净。欲嗔痴灭尽即灭尽为语言清净且作始净。此谓“清净”。
Adhiṭṭhānoti dadatoti ayaṃ ekattatā, cāgo pariccāgo dhammadānaṃ āmisadānaṃ abhayadānaṃ, aṭṭha dānāni vitthāretabbāni. Ayaṃ vemattatā. Saṃyamoti ayaṃ ekattatā. Pātimokkhasaṃvaro satisaṃvaroti ayaṃ vemattatā. Kusalo ca jahāti pāpakanti ayaṃ ekattatā. Sakkāyadiṭṭhiṃ pajahati vicikicchaṃ pajahatītiādikā ayaṃ vemattatā. Rāgadosamohakkhayā sa nibbutoti ayaṃ ekattatā. Saupādisesā nibbānadhātu anupādisesā nibbānadhātūti ayaṃ vemattatāti. Ayaṃ adhiṭṭhāno.
“坚定”者，谓统一，布施舍弃为法施、世间施、无畏施，八施应详述。此为恒定。止制亦谓统一。比戒支止念支谓恒定。善者谓断除恶者亦为统一。舍我见与疑断除等谓恒定。欲嗔痴灭尽即者亦恒定。无余依涅槃界与无余依涅槃界者亦谓恒定。此谓“坚定”。
Parikkhāroti dānassa pāmojjaṃ paccayo. Alobho hetu, saṃyamassa hirottappādayo paccayo. Yonisomanasikāro adoso ca hetu, pāpappahānassa samādhi yathābhūtañāṇadassanañca paccayo. Tisso anupassanā hetu, nibbutiyā maggasammādiṭṭhi hetu, sammāsaṅkappādayo paccayoti. Ayaṃ parikkhāro.
“因缘”者，施与欢喜之因。无贪为止制之因，谦敬恭谨为因。正思惟与无嗔为因，断恶与正定及正智见为因，正念正精进为因。此谓“因缘”。
Samāropanohārasampātoti dadato puññaṃ pavaḍḍhatīti dānamayaṃ puññakiriyavatthu, taṃ sīlassa padaṭṭhānaṃ. Saṃyamato veraṃ na cīyatīti sīlamayaṃ puññakiriyavatthu, taṃ samādhissa padaṭṭhānaṃ. Sīlena hi jhānenapi rāgādikilesā na cīyanti. Yepissa tappaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, tepissa na honti. Kusalo ca jahāti pāpakanti pahānapariññā, taṃ bhāvanāmayaṃ puññakiriyavatthu. Rāgadosamohakkhayā sa nibbutoti rāgassapi khayā dosassapi khayā mohassapi khayā. Tattha rāgoti yo rāgo sārāgo cetaso sārajjanā lobho lubbhanā lubbhitattaṃ abhijjhā lobho akusalamūlaṃ. Dosoti yo doso dussanā dussitattaṃ byāpādo cetaso byāpajjanā doso akusalamūlaṃ. Mohoti yaṃ aññāṇaṃ adassanaṃ anabhisamayo asambodho appaṭivedho dummejjhaṃ bālyaṃ asampajaññaṃ moho akusalamūlaṃ. Iti imesaṃ rāgādīnaṃ khayo nirodho paṭinissaggo nibbuti nibbāyanā parinibbānaṃ saupādisesā nibbānadhātu anupādisesā nibbānadhātūti. Ayaṃ samāropano hārasampāto.
「施予、赋予、解除与完毕」等谓献施，故施以增长功德，谓之布施功德行为，此为持戒之基础。守戒则不生嗔恨，谓戒为禅定基础。因戒持用，贪瞋痴等烦恼不生。若有三毒舍弃之条件，此三毒便无，善人亦离恶念，得断恶意与离弃智慧，此为修习功德行为。貪怒痴的消灭即涅槃，是贪的灭尽、恚的灭尽、痴的灭尽。所谓贪，即内心纯粹的贪欲、执著、渴爱和嗔恚，是贪的根源不善。恚者，为恶念、不善之心的烦恼与惑乱，是恚的根本。痴者，则是无明、无见、不识、不觉、愚痴、无智慧，是痴的不善根本。如此，这等贪瞋痴的消灭、止息、舍弃、息灭、涅槃，乃至无余涅槃、不生余结涅槃，是涅槃之界、不依着之涅槃界。此即「献施、解除与完毕」之义也。
Missakahārasampātavaṇṇanā niṭṭhitā. · 混合食圆满之解释已毕。