Sāsanapaṭṭhānaṃ · 教立足处义注
Nayasamuṭṭhānavāravaṇṇanā方法与起源品释义
§79
79. Evaṃ nānāsuttavasena ekasuttavasena ca hāravicāraṃ dassetvā idāni nayavicāraṃ dassetuṃ ‘‘tattha katamaṃ nayasamuṭṭhāna’’ntiādi āraddhaṃ. Kasmā panettha yathā ‘‘tattha katamo desanāhāro, assādādīnavatāti gāthā. Ayaṃ desanāhāro kiṃ desayatī’’tiādinā hāraniddeso āraddho, evaṃ ‘‘tattha katamo nandiyāvaṭṭo, taṇhañca avijjampi cāti gāthā, ayaṃ nandiyāvaṭṭo kiṃ nayatī’’tiādinā anārabhitvā samuṭṭhānamukhena āraddhanti? Vuccate – hāranayānaṃ visayabhedato. Yathā hi hārā byañjanamukhena suttassa atthasaṃvaṇṇanā, na evaṃ nayā. Nayā pana nānāsuttato niddhāritehi taṇhāvijjādīhi mūlapadehi catusaccayojanāya nayato anubujjhiyamāno dukkhādiattho. So hi maggañāṇaṃ nayati sampāpetīti nayo. Paṭivijjhantānaṃ pana ugghaṭitaññuādīnaṃ tiṇṇaṃ veneyyānaṃ vasena mūlapadavibhāgato tidhā vibhattā. Ekameko cettha yato neti, yañca neti, tesaṃ saṃkilesavodānānaṃ vibhāgato dvisaṅgaho catuchaaṭṭhadiso cāti bhinno hāranayānaṃ visayo. Tathā hi vuttaṃ – ‘‘hārā byañjanavicayo, suttassa nayā tayo ca suttattho’’ti (netti. saṅgahavāra). Evaṃ visiṭṭhavisayattā hāranayānaṃ hārehi aññathā naye niddisanto ‘‘tattha katamaṃ nayasamuṭṭhāna’’ntiādimāha.
79. 如此，先以多种经文的理由，兼以单经的理由，说明讲说主旨，之后又着手说明论旨，起始于“此处何者谓论之产生”等。为何此处如“此处何者谓说法内容，因苦难等高举”（为缘起经句），此说法内容何者属乎？等说明讲说主旨起始，而未起“此处何者谓论之产生、渴爱与无明也”等论之起始? 回答曰：因讲说主旨和论旨的对象不同。譬如讲说主旨是以音节为入口，对经文意涵加以说明，论旨却不是如此。论旨乃由多部经各别讲说，依据烦恼根本词，即“渴爱”、“无明”等，根基于四圣谛加以依止，理解苦等义理。此即所谓“道之智慧”为论的核心。已透彻会达者，占据三者根本，分类根基分三，分别一一划分。一是一切否定故，所谓“何者非此”，是因断除蕴起习气的分别，此为两个方面与四十八处断分。此即不同讲说主旨的对象。正如经论所说：“讲说主旨以音节别离，三者经意为”，意即不同讲说主旨因对象特殊，依讲说主旨的别司，以不同说法指示论旨的产生起始等文。
Tatthāyaṃ vacanattho – samuṭṭhahanti etenāti samuṭṭhānaṃ. Ke samuṭṭhahanti? Nayā. Nayānaṃ samuṭṭhānaṃ nayasamuṭṭhānaṃ. Kiṃ pana taṃ? Taṃtaṃmūlapadehi catusaccayojanā. Sā hi nandiyāvaṭṭādīnaṃ nayānaṃ uppattiṭṭhānatāya samuṭṭhānaṃ bhūmīti ca vuccati. Tathā ca vakkhati – ‘‘ayaṃ vuccati nandiyāvaṭṭassa nayassa bhūmī’’ti (netti. 81). Pubbā koṭi na paññāyati avijjāya ca bhavataṇhāya cātiādi nandiyāvaṭṭassa nayassa bhūmidassanaṃ. Tattha pubbā koṭi na paññāyatīti asukassa nāma buddhassa bhagavato, asukassa vā cakkavattino kāle avijjā bhavataṇhā ca uppannā. Tato pubbe nāhosīti evaṃ avijjābhavataṇhānaṃ na kāci purimā mariyādā upalabbhati. Kasmā? Anamataggattā saṃsārassa. Vuttañhetaṃ – ‘‘anamataggoyaṃ, bhikkhave, saṃsāro, pubbā koṭi na paññāyatī’’ti (saṃ. ni. 2.124; kathā. 75) vitthāro. Tatthāti avijjābhavataṇhāsu. Yadipi avijjāya saṃyojanabhāvo, taṇhāya ca nīvaraṇabhāvo pāḷiyaṃ vutto, tathāpi avijjāya paṭicchāditādīnavehi bhavehi taṇhā saṃyojetīti imassa atthassa dassanatthaṃ ‘‘avijjānīvaraṇaṃ taṇhāsaṃyojana’’nti vuttaṃ.
论旨文字义云：论乃产生之意。何者产生？论也。论之产生称为论兴起。其为何物？即依据根本词四圣谛的缘起。据此说即为论兴起之地。如此亦称此为渴爱无明等论之地。又论言：“此名为渴爱无明论之地”。昔时无数劫以来，无明与渴爱生成等，皆于是地。昔日非也，意即释迦世尊或诸转轮圣王在其时，无明及渴爱方始生起。故无有旧时可知之迹相。为何？因轮回世界，历劫无算。经典有言：“轮回无始，多生劫中不可得知”。详细而言，此处乃无明与渴爱等起缘。虽巴利语中无明是烦恼缠缚，渴爱是障碍，俱为界定，但因无明依托缘起等烦恼形态，故经中称无明为遮盖或束缚烦恼，以示其对渴爱等业随生之障碍依存者。
Avijjāsaṃyuttāti avijjāya missitā, avijjāya vā abhinivesavatthūsu baddhā. Avijjāpakkhena vicarantīti avijjāpakkhena avijjāsahāyena dvādasavidhena vipallāsena abhinivesavatthubhūte ārammaṇe pavattanti. Te vuccanti diṭṭhicaritāti te avijjābhibhūtā rūpādīni niccādito abhinivisantā diṭṭhicaritāti vuccanti, diṭṭhicaritā nāmāti attho. Taṇhāpakkhenāti aṭṭhasatataṇhāvicaritena. Diṭṭhivicarite taṇhāvicarite ca paṭipattiyā vibhajitvā dassetuṃ ‘‘diṭṭhicaritā’’tiādi vuttaṃ. Tattha attakilamathānuyoganti attano kāyassa kilissanapayogaṃ attaparitāpanapaṭipattiṃ. Kāmasukhallikānuyoganti kāmasukhassa allīyanapayogaṃ kāmesu pātabyataṃ.
与无明相应者，是附着于无明所缚之烦恼境界。因无明之伴随以十二种不同愚昧或错乱，产生执着，缘此被称作所见所作。所谓所见所作，意指此等烦恼受无明所制，执着于色等诸法，悲观无常，故称为所见所作。与渴爱相应者，是指常态八十八倍之渴爱流转。论中将所见所作为与渴爱行为依教法分类说明，谓之所见所做等。此中所谓“身苦痛身苦恼行为”即自身烦恼着苦，无明和贪欲分别称之。
Yadipi bāhirakā ‘‘dukkhaṃ taṇhā’’ti ca jānanti ‘‘idaṃ dukkhaṃ, ettakaṃ dukkha’’nti, ‘‘ayaṃ taṇhā, ayaṃ tassā virāgo’’ti pariññeyyapahātabbabhāvena pana na jānanti, iti pavattipavattihetumattampi na jānanti. Kā pana kathā nivattinivattihetūsūti āha – ‘‘ito bahiddhā natthi saccavavatthāna’’ntiādi. Tattha saccappakāsanāti saccadesanā. Samathavipassanākosallanti samathavipassanāsu bhāvanākosallaṃ, tāsu uggahaparipucchāsavanamanasikārakosallaṃ vā. Vipassanādhiṭṭhānañcettha samathaṃ adhippetaṃ. Upasamasukhappattīti kilesānaṃ vūpasamasukhādhigamo. Viparītacetāti micchābhiniviṭṭhacetā. Natthi sukhena sukhanti yaṃ anavajjapaccayaparibhogasukhena kāyaṃ cittañca paṭippassaddhadarathaṃ katvā ariyehi pattabbaṃ upasamasukhaṃ, taṃ paṭikkhipati. Dukkhenāti kāyakhedanadukkhena.
虽外人知“苦即渴爱”，知“此苦如是苦”，知“此渴爱，此其断灭”，能够从理上认识应当断除，但对于产生苦乐循环之因缘，却仍不明了。对此有说法说：“此处以外无真正理义显现”。所谓理义显现，乃是真实法门之讲说。止观双修精进者谓之修学妙法，亦可谓止观中间生起之起善调伏之智。安住乐享，谓断除烦恼所得之安乐。但有反悖之心，谓错误执着之心。不可有以不变之乐为乐者，真实无漏之因缘生起之心身宁静，是圣者应得之安乐，彼则弃舍之。苦谓身苦，乃身苦之苦。
So lokaṃ vaḍḍhayatīti so kāme paṭisevento attabhāvasaṅkhātaṃ lokaṃ vaḍḍheti pīneti. Puttanattuparamparāya vā saṃsārassa anupacchedanato sattalokaṃ vaḍḍheti. Bahuṃ puññaṃ pasavatīti attano pañcahi kāmaguṇehi santappanena puttamukhadassanena ca bahuṃ puññaṃ uppādeti. Abhinivesassa nātidaḷhatāya evaṃsaññī. Daḷhatāya evaṃdiṭṭhī dukkhena sukhaṃ patthayamānā attakilamathānuyogamanuyuttā kāmesu puññasaññī kāmasukhallikānuyogamanuyuttā ca viharantīti yojetabbaṃ.
由此故，以爱欲为前提，欲乐相依缘而起诸世，称为“增烦恼增长世界”。不断续传子孙，轮回不断，七界由此增长。由自度五欲之乐正满，子孙传续繁多所致种种福报增长。错误执着程度不浅，彼在苦中体验乐，身苦苦恼不断，执着于色欲之事，亦执迷于因福德获得的欲乐而居。对此须当加以对治。
Tadabhiññā santāti tathāsaññino samānā. Rogameva vaḍḍhayantīti attabhāvarogameva kilesarogameva vā aparāparaṃ vaḍḍhenti. Gaṇḍasallesupi eseva nayo. Rogābhitunnāti yathāvuttarogabyādhitā. Gaṇḍapaṭipīḷitāti yathāvuttagaṇḍabādhitā. Sallānuviddhāti yathāvuttasallena anupaviṭṭhā. Ummujjanimujjānīti upapajjanacavanāni. Ugghātanigghātanti uccāvacabhāvaṃ. Rogagaṇḍasallabhesajjanti yathāvuttarogāditikicchanaṃ, samathavipassanaṃ sandhāya vadati. Tenevāha – ‘‘samathavipassanā roganigghātakabhesajja’’nti. Tattha roganigghātakanti rogavūpasamanaṃ. ‘‘Saṃkileso dukkha’’ntiādinā saccāni tesaṃ pariññeyyādibhāvena katheti.
此名称为“贪著相同”。如疾病逐渐增长般，身心烦恼病由此相续增长。所谓“病重”，即被重病缠绕。痛苦肿胀等亦同。病痛相关现象解释如是。止观止息法即为对治疾病良药。故语此法曰：“止观为疾病断灭之良药”。所谓疾病断灭者，即烦恼之缓和。以“烦恼为苦”为名等理，应当从此理义彻底认知。
Tattha saṃkileso dukkhanti attakilamathānuyogakāmasukhallikānuyogasaṃkilesavanto, tehi vā saṃkilissamāno rūpārūpakāyo dukkhaṃ ariyasaccaṃ. Tadabhisaṅgo taṇhāti tattha abhisaṅgo āsaṅgoti laddhanāmā taṇhā.
此处，妄染所苦，谓因我执、身执、欲乐执等烦恼所缠绕者。由此烦恼所缠，身心不净，受苦为圣谛。对此依附即为渴，此依附又名结，意谓贪爱。
§80
80. Idāni diṭṭhicaritataṇhācaritānaṃ sakkāyadiṭṭhidassane pavattibhedaṃ dassetuṃ ‘‘diṭṭhicaritā’’tiādi vuttaṃ. Tattha diṭṭhicaritā rūpaṃ attato upagacchantīti diṭṭhicaritā diṭṭhābhinivesassa balavabhāvato rūpaṃ ‘‘attā’’ti gaṇhanti. Tesañhi attābhiniveso balavā, na tathā attaniyābhiniveso. Esa nayo vedanantiādīsupi. Taṇhācaritā rūpavantaṃ attānanti taṇhācaritā taṇhābhinivesassa balavabhāvato rūpaṃ attano kiñcanapalibodhabhāve ṭhapetvā avasesaṃ vedanādiṃ ‘‘attā’’ti gaṇhanti. Attani vā rūpanti attādhāraṃ vā rūpaṃ. Rūpasmiṃ vāattānanti rūpādhāraṃ vā attānaṃ. Vedanāvantantiādīsupi eseva nayo. Etesañhi attaniyābhiniveso balavā, na tathā attābhiniveso. Tasmā yathāladdhaṃ attaniyanti kappetvā tadaññaṃ ‘‘attā’’ti gaṇhanti. Ayaṃ vuccati vīsativatthukā sakkāyadiṭṭhīti ayaṃ pañcasu upādānakkhandhesu ekekasmiṃ catunnaṃ catunnaṃ gāhānaṃ vasena vīsativatthukā sati vijjamāne khandhapañcakasaṅkhāte kāye, satī vā vijjamānā tattha diṭṭhīti sakkāyadiṭṭhi.
现今欲与见、行、渴、业等谛分别开示见分别已说『见行』等词。所谓见行，即从自体角度观形色，以见见行之执强力，因而将形色视为『我』。于此，我执执相强盛，非如自执而执他。这法理亦如受等。渴行为执视形色为我者，因渴执之力，执我色为自身无分别体而强加附会，遂将诸受等亦统称为『我』。色者为我，或身为色即我所依。于色中执我，或执色依乃为我。受等亦然。于此诸法，我执强烈，非他执也。由此随缘称我，便称彼为『我』。此所谓有二十事见见行，我执对此五取蕴中每一取蕴，依四种执持成二十执，若具足记忆，则名为见，即有生我执。
Lokuttarā sammādiṭṭhīti paṭhamamaggasammādiṭṭhi. Anvāyikāti sammādiṭṭhiyā anugāmino. Yadā sammādiṭṭhi sakkāyadiṭṭhiyā pajahanavasena pavattā, tadā tassā anuguṇabhāvena pavattamānakāti attho. Ke pana teti? Āha ‘‘sammāsaṅkappo’’tiādi. ‘‘Te tayo khandhā’’tiādinā ariyamaggato khandhamukhena samathavipassanā niddhāreti. ‘‘Tattha sakkāyo’’tiādi catusaccaniddhāraṇaṃ. Taṃ sabbaṃ suviññeyyameva.
出世正见者，为第一圣道正见。随行者义，指正见随般若行而起。若正见由见我见一斥弃起，彼正见随行随本义也。『谓正思惟』等，为此义。『三蕴』等言圣道以蕴为旨而止观慧得。『有我』者等四谛显现。此皆当悉知。
Puna ‘‘tattha ye rūpaṃ attato upagacchantī’’tiādinā sakkāyadassanamukhena ucchedādiantadvayaṃ, majjhimañca paṭipadaṃ niddhāreti. Tattha ime vuccanti ucchedavādinoti ime rūpādike pañcakkhandhe attato upagacchantā rūpādīnaṃ aniccabhāvato ucchijjati attā vinassati na hoti paraṃ maraṇāti evaṃ abhinivisanato ‘‘ucchedavādino’’ti vuccanti. Ime vuccanti sassatavādinoti ime ‘‘rūpavantaṃ vā attāna’’ntiādinā rūpādivinimutto añño koci attāti upagacchantā ‘‘so nicco dhuvo sassato’’ti abhinivisanato ‘‘sassatavādino’’ti vuccanti. ‘‘Ucchedasassatavādā ubho antā, ayaṃ saṃsārapavattī’’tiādi saccaniddhāraṇaṃ, taṃ suviññeyyaṃ.
且复『于彼见形色自来』等，于见我见止灭始终之道亦明示。谓彼为断灭说者，是五蕴从我执角度看形色等生灭，故谓实体断灭，而非他死，依止于此故谓断灭论者。谓彼为常存说者，是谓『形色即我』等，皈依形色之外亦无我，因执止故谓常存论者。『断灭常存二说俱有，是轮回流转』等说，宜知。
Ucchedasassataṃ samāsato vīsativatthukā sakkāyadiṭṭhīti attā ucchijjati attā niccoti ca ādippavattanato ucchedasassatadassanaṃ saṅkhepato vīsativatthukā sakkāyadiṭṭhi eva hoti. Sabbopi hi attavādo sakkāyadiṭṭhiantogadho evāti. Vitthārato dvāsaṭṭhi diṭṭhigatānīti ucchedasassatadassanaṃ vitthārena brahmajāle (dī. ni. 1.28 ādayo) āgatāni dvāsaṭṭhi diṭṭhigatāni. Tesanti evaṃ saṅkhepavitthāravantānaṃ ucchedasassatadassanānaṃ. Paṭipakkhoti pahāyakapaṭipakkho. Tecattālīsaṃ bodhipakkhiyā dhammāti aniccasaññā dukkhasaññā anattasaññā pahānasaññā virāgasaññā nirodhasaññā cattāro satipaṭṭhānā…pe… ariyo aṭṭhaṅgiko maggoti ete tecattālīsaṃ bodhipakkhiyā dhammā.
断灭常存统称二十事见见行，乃我断灭我常见，即二十事见。细分六十二见所摄，即断灭常存见详细起于梵天网（第1章28节）现已列六十二见。此等为上述断灭常存二见之概要展转。相反者为断灭常存论对立。三十四觉支为法，谓无常分别、苦分别、无我分别、舍分别、离分别、灭分别及四念处……等，为圣八正道，得此三十四觉支法。
Evaṃ vipassanāvasena paṭipakkhaṃ dassetvā puna samathavasena dassetuṃ ‘‘aṭṭha vimokkhā dasa ca kasiṇāyatanānī’’ti vuttaṃ. Dvāsaṭṭhi diṭṭhigatāni mohajālanti dvāsaṭṭhi diṭṭhigatāni mohajālahetukattā mohajālañca. Anādianidhanappavattanti purimāya koṭiyā abhāvato anādi. Asati paṭipakkhādhigame santānavasena anupacchedena pavattanato anidhanappavattaṃ. Yasmā pana mohajālahetukāni diṭṭhigatāni mohajāle padālite padālitāni honti, tasmā vuttaṃ – ‘‘tecattālīsaṃ bodhipakkhiyā dhammā ñāṇavajiraṃ mohajālappadālana’’nti.
借止观示对立，复以止观示诸解脱八及十遍境所说。六十二见为迷网，乃由迷网所生见。迷网始终无端，前朝无始。无明对立起续无断灭，故虽灭无明，续不断。若迷网由见生，见灭则除，在此迷网难除故说三十四觉支法为断迷网磐石。
Tattha ñāṇavajiranti vajirūpamañāṇaṃ. Aṭṭha samāpattiyo samāpajjitvā tejetvā tikkhasabhāvaṃ āpāditaṃ vipassanāñāṇaṃ maggañāṇañca ñāṇavajiraṃ. Idameva hi ñāṇaṃ bhagavato pavattaṃ ‘‘mahāvajirañāṇa’’nti vuccati. Taṃ pana sasambhāraṃ katvā dassento ‘‘tecattālīsaṃ bodhipakkhiyā dhammā’’ti āha. Mohajālappadālananti pubbabhāge vikkhambhanavasena maggakkhaṇe samucchedavasena avijjābhavataṇhānaṃ padālanaṃ. Atītādibhedabhinnesu rūpādīsu sakaattabhāvādīsu ca saṃsibbanavasena pavattanato jālaṃ bhavataṇhā. Tassā hi taṇhā jālinī sibbinī jālanti ca adhivacananti. Evaṃ attakilamathānuyogakāmasukhallikānuyogadiṭṭhitaṇhābhinivesasassatucchedānaṃ niddhāraṇavasena mohajālapariyāyavisesato avijjātaṇhā vibhajitvā yathānusandhinā saṃkilesapakkhaṃ nigamento ‘‘tena vuccati pubbā koṭi na paññāyati avijjāya ca bhavataṇhāya cā’’ti āha.
于此，“智慧剑”意指智慧如剑般锋利。八种禅定成就得成后，启发锐利本性，使观慧智慧如剑，斩断烦恼，道慧智亦成就此智慧剑。正是世尊所展转称道的“智慧大剑”。世尊将此智慧集合起来，示显为“卌三菩提善法”。“断除无明烦恼之网”即是前文所说，在道果时以断灭无明和渴爱的坚决断绝喻之。因生死去世等种种差别及变化，生色等法等无常具相的缘故，分别结成烦恼的网。此渴爱即为自缚、缠结之网中的根本，能结缚一切。渴爱故名为网结，亦谓“网绕”。因专注无明及烦恼等恶念执著，故此无明渴爱之网被称为“无明网”特别种类，细分为烦恼恶执之彼岸的累积，在此经文中特别称之。正因如此，于文中说：“前者支节未觉识，无明渴爱之所生”。
§81
81.‘‘Tatthadiṭṭhicarito’’tiādinā vodānapakkhaṃ dasseti. Tattha sallekhānusantatavuttīti anupaddutasallekhavutti. Kasmā? Yasmā sallekhe tibbagāravo. Diṭṭhicarito hi tapojigucchādinā anupāyenapi yebhuyyena kilesānaṃ sallekhanādhippāyena carati, tasmā so sāsane pabbajito dhutadhammavasena sallekhapaṭipadaṃ pūreti. Sikkhānusantatavuttīti acchiddacatupārisuddhisīlavutti. Diṭṭhiyā savisaye paññāsadisī pavattīti so visujjhamāno paññādhiko hotīti āha – ‘‘diṭṭhicarito sammattaniyāmaṃ okkamanto dhammānusārī bhavatī’’ti. Taṇhāvasena micchāvimokkho hotīti taṇhācarito visujjhamāno saddhādhikova hoti, tasmā vuttaṃ – ‘‘taṇhācarito sammattaniyāmaṃ okkamanto saddhānusārī bhavatī’’ti. Diṭṭhicarito sukhāya paṭipadāyātiādi paṭipadāniddeso heṭṭhā desanāhāravibhaṅge (netti. 5 ādayo) āgato eva, atthopi tattha sabbappakārato vutto eva.
第八十一讲“于彼所亲行”等语阐明了教义。此处“持戒清净连续”为“未破戒除”的持戒义。何以故？因持戒中有尊重，对所有烦恼修习抑制深重。诚如“所亲行者”，即由热心和勤修等诸多善根所护持，于不退失诸恶趣烦恼中修持其清净戒法，因此在此教法中，比库已出家持行清净法门。所谓“修习连续”指持戒不缺漏，四念处具足清净，这为持戒的意义。其有正见内证智慧出离，故称“所亲行者”于是顺从戒律修行法门。因渴爱故，有误解的解脱存在，此“渴爱所亲行者”净化时信心增强，如言：“渴爱所亲行者，遵信而修，顺从戒律，是故乃云”。“所亲行者”是指向幸福之道的修行等，下文在说四圣谛的说明中有详细正义，意旨周全。
Apubbapadesu pana viveciyamānoti vimociyamāno. Paṭinissaratīti niyyāti vimuccatīti attho. Dandhañca dhammaṃ ājānātīti taṇhācaritassa mandapaññassa vasena vuttaṃ. Tikkhapañño pana khippaṃ dhammaṃ ājānātīti. ‘‘Sattāpi duvidhā’’tiādinā indriyavibhāgena puna paṭipadāvibhāgaṃ dasseti, taṃ suviññeyyaṃ.
关于起头章节，译注说此为前行引导者解脱之意，即解脱离拘束。“离开”即是出离、解脱之意。语中又略加解释说，因比库渴爱所亲，如果智慧低下，难于体悟此理；若慧锐，则能够迅速领悟法义。随后又从感官分为七种，重新论说修行的不同阶段，详述此处，便于广泛了解。
‘‘Ye hi kecī’’tiādinā tāsaṃ paṭipadānaṃ niyyāne tīsupi kālesu ekantikabhāvaṃ dasseti. Tattha imāhi eva catūhi paṭipadāhīti imāhi eva catūhi paṭipadāhi, tabbinimuttāya aññāya paṭipadāya abhāvato. Catukkamagganti paṭipadācatukkaṃ, paṭipadā hi maggoti. Atha vā catukkamagganti nandiyāvaṭṭassa catuddisāsaṅkhātaṃ maggaṃ. Tā pana catasso disā disālocananaye āgamissanti. Kimatthaṃ pana catukkamaggaṃ paññapentīti āha ‘‘abudhajanasevitāyā’’tiādi. Tattha abudhajanasevitāyāti apaṇḍitajanasevitāya. Bālakantāyāti bālajanakāmitāya. Rattavāsiniyāti rattesu rāgābhibhūtesu vasatīti rattavāsinī, tassā. Nandiyāti tatra tatrābhinandanaṭṭhena nandīsaṅkhātāya. Avaṭṭanatthanti samucchindanatthaṃ. Ayaṃ vuccati nandiyāvaṭṭassa nayassa bhūmīti ayaṃ taṇhāvijjānaṃ vasena saṃkilesapakkhe dve disā samathavipassanānaṃ vasena vodānapakkhepi dve disā catusaccayojanā nandiyāvaṭṭassa nayassa samuṭṭhānatāya bhūmīti.
“诸多”等语开始论述，他们的修行在三时（过去、现在、未来）中表现独立一致，显示四种修行之道。此“四修道”即为四种修行法，称作“修行途径”，即为“道”。文中还称此为“四正道”，亦有别义。又称“四修道”为“快乐行”，似乎是喜悦和欢喜之关联。四种修行相当于四方，向四方目光所及。释义又说明为何名之曰“四修行道”。“愚人所行”指愚昧人云，愚钝人所乐行也。“童心所欲”“昼居住”意指昼夜染缦辟等习气之所掩盖，称“昼居者”。“欢喜”一词缘于彼时那里，常生欢喜，故为欢喜之名。“绕”指遍布及包围。此中“绕”喻有渴爱无明之惑着，须以止观二法破除。故此“四修道”作为渴爱无明烦恼之主本，显示此地为止观修学的基础所在。
§82
82. Evaṃ nandiyāvaṭṭassa nayassa bhūmiṃ niddisitvā idāni tassa disābhūtadhamme niddisantena yasmā cassa disābhūtadhammesu vuttesu disālocananayo vuttoyeva hoti, tasmā ‘‘veyyākaraṇesu hi ye kusalākusalā’’ti disālocanalakkhaṇaṃ ekadesena paccāmasitvā ‘‘te duvidhā upaparikkhitabbā’’tiādi āraddhaṃ. Tattha teti disābhūtadhammā. Duvidhāti ‘‘ime saṃkilesadhammā, ime vodānadhammā’’ti evaṃ duvidhena. Upaparikkhitabbāti upapattito parito ikkhitabbā, dhammayuttito taṃtaṃdisābhāvena pekkhitabbā ālocitabbāti attho.
八十二讲说完了“绕”的基础后，现今谈论其具备五识之眼。依此五识眼，诸所观察之识，遂论“出义文中所说的善恶两种”，故将“五识眼”细述一番。“两种”即指两类：一为烦恼法，一为智慧法。此中“须理、应当、依止”等，指分别明智地审查此种法义。此分别理解，观察并照见相应现象，且以之作为废毁和维护他法的慧见调剂。
Yaṃ pakāraṃ sandhāya ‘‘duvidhā upaparikkhitabbā’’ti vuttaṃ, taṃ dasseti ‘‘lokavaṭṭānusārī ca lokavivaṭṭānusārī cā’’ti. Tassattho – loko eva vaṭṭaṃ lokavaṭṭaṃ. Lokavaṭṭabhāvena anusarati pavattatīti lokavaṭṭānusārī, saṃkilesadhammoti attho. Lokassa, lokato vā vivaṭṭaṃ lokavivaṭṭaṃ, nibbānaṃ. Taṃ anusarati anulomanavasena gacchatīti lokavivaṭṭānusārī, vodānadhammoti attho. Tenevāha – ‘‘vaṭṭaṃ nāma saṃsāro, vivaṭṭaṃ nibbāna’’nti.
意图的格式在“须理、应当检查两种”中形显，论及“随世间轮转与随涅槃法转”二者。此中“世间”指轮回“世间业道”。随循轮回谓为从属于此涡流动者，即杂染法也。涅槃之流转则称为超脱法。“随世间轮转”为“随轮转者”，相对而言即为杂染法；“随涅槃法转”为“随超脱法”，即涅槃。文引“轮回名为世间，涅槃名为出离”，即此义。故说“轮回即是有生死，涅槃即是灭尽”，示明彼此之相对意义。
Taṃkathaṃ daṭṭhabbanti taṃ kathaṃ kena pakārena daṭṭhabbanti ce? Upacayena. Yathā kataṃ kammaṃ phaladānasamatthaṃ hoti, tathā kataṃ upacitanti vuccati. Evaṃ upacitabhāve kammaṃ nāma hoti, vipākavaṭṭassa kāraṇaṃ hotīti attho. Sabbepi kilesā catūhi vipallāsehi niddisitabbā, dasannampi kilesānaṃ vipallāsahetubhāvato. Te kattha daṭṭhabbāti te pana vipallāsā kattha passitabbāti āha – ‘‘dasa vatthuke kilesapuñje’’ti. Dasavidhakāraṇe kilesasamūheti attho. Tattha kilesāpi kilesavatthu, kilesānaṃ paccayadhammāpi kilesavatthu. Tesu kāraṇabhāvena purimasiddhā kilesā parato paresaṃ kilesānaṃ paccayabhāvato kilesāpi kilesavatthu. Ayonisomanasikāro, ayonisomanasikāraparikkhatā ca dhammā kilesuppattihetubhāvato kilesappaccayāpi kilesavatthūti daṭṭhabbaṃ.
如何观察此事？又以何种方法观察？是指依附。譬如某种业所造作，与结果施舍相当，依其相同则称为依附。由此可知，所谓业，是指导致现报业果的因。所有烦恼皆应从四种颠倒分别加以观察，更有十种烦恼因其颠倒分别而生。若问这些烦恼显现于何处？应观察它们颠倒分别的所在，谓之“十种烦恼堆积”，即十种因缘之聚集。其所指即为烦恼之本体，烦恼的因缘法亦即烦恼本体。因因缘而立，先前既成的烦恼，正因后来的他烦恼之缘起而为烦恼本体。离真理不正思维及被离真理不正思维眷属的诸法，均为烦恼生起的因缘，于是这些因缘也即烦恼本体，故应如此观察。
Cattāroāhārāti ettha āhārasīsena tabbisayā kilesāpi adhippetā. Catasso viññāṇaṭṭhitiyoti etthāpi eseva nayo. ‘‘Paṭhame āhāre’’tiādinā dasavatthuke kilesapuñje purimaṃ purimaṃ pacchimassa pacchimassa kāraṇanti dasseti. Tattha paṭhame āhāreti visayabhūte paṭhame āhāre paṭhamo vipallāso pavattatīti attho. Sesāhāresupi eseva nayo. Paṭhame vipallāseti paṭhame vipallāse appahīne sati paṭhamaṃ upādānaṃ pavattatīti attho. Sesapadesupi eseva nayo. Yaṃ panettha vattabbaṃ, taṃ niddeseyeva kathayissāma.
所谓四种食，这里是指以食为体之烦恼皆受其主宰。又所谓四种意识所依存，这里亦有同理。通过“初食”等术语，显现相互之间沿渐，从前向后，从后向前的因果。其中特别指出初食，此即指对象所起的初食，初食中先出现第一颠倒。其他三种食亦同理。所谓初颠倒，即第一颠倒未除，继而产生初取，此即第一缠取发生。其他三处亦同理。凡此当说之处，都当一一示现讲述。
§83
83. Idāni dasavatthukaṃ kilesapuñjaṃ taṇhāvijjāvasena dve koṭṭhāse karonto ‘‘yo ca kabaḷīkāro āhāro’’tiādimāha. Tattha kabaḷīkārāhāraṃ phassāhārañca aparijānantassa taṇhācaritassa yathākkamaṃ kāyavedanāsu tibbo chandarāgo hoti, iti upakkilesassa chandarāgassa hetubhāvato yo ca kabaḷīkāro āhāro, yo ca phasso āhāro, ime taṇhācaritassa puggalassa upakkilesāti vuttā. Tathā manosañcetanāhāraṃ viññāṇāhārañca aparijānanto diṭṭhicarito tesu attasaññī niccasaññī ca hotīti vuttanayeneva te diṭṭhicaritassa puggalassa upakkilesāti vuttā. Tathā purimakā dve vipallāsā purimakāni eva ca dve dveupādānayogaganthāsavaoghasallaviññāṇaṭṭhitiagatigamanāni taṇhāpadhānattā taṇhāsabhāvattā taṇhāvisayattā ca taṇhācaritassa upakkilesāti vuttā. Pacchimakāni pana tāni diṭṭhipadhānattā diṭṭhisabhāvattā diṭṭhivisayattā ca diṭṭhicaritassa upakkilesāti vuttāti daṭṭhabbā.
语序八十三：现今说将十种烦恼堆积以渴爱与无明两大组区分。谓“何者为染污食？”等称。此处所谓染污食，即指因不了解感官食与触觉食而由渴爱行为激发于身苦等感受中锐利的欲望，此为染污中贪爱之缘起。由此称之为渴爱行为之染污。又所谓感官意志食及识食，因不了解其行为而生执著自我、常存想见，因此此等见行为之人亦称染污。又前述二种颠倒，皆为二缠取结痂、漏尽、意识所依存，皆因渴爱专注、渴爱性质及渴爱对象，故称之染污。后述部分则因见所依、见性质与见对象，也属执著见行为之染污。
§84
84.Kabaḷīkāre āhāre ‘‘asubhe subha’’nti vipallāsoti catūsu āhāresu kabaḷīkāre āhāre catūsu ca vipallāsesu ‘‘asubhe subha’’nti vipallāso daṭṭhabbo kabaḷīkārāhārassa asubhasabhāvattā asubhasamuṭṭhānattā ca. Tathā phassāhārassa dukkhasabhāvattā dukkhapaccayattā ca visesato tattha ‘‘dukkhe sukha’’nti vipallāso. Tathā yebhuyyena sattā viññāṇe niccasaññino, saṅkhāresu ca attasaññino, cetanāpadhānā ca saṅkhārāti vuttaṃ – ‘‘viññāṇe āhāre…pe… attāti vipallāso’’ti. Paṭhame vipallāse ṭhito kāme upādiyatīti ‘‘asubhe subha’’nti vipariyesaggāhī kilesakāmena vatthukāme daḷhaṃ gaṇhāti . Idaṃ vuccati kāmupādānanti yaṃ tathā kāmānaṃ gahaṇaṃ, idaṃ vuccati kāmupādānaṃ. ‘‘Dukkhe sukha’’nti vipariyesaggāhī ‘‘sīlabbatehi anāgate bhavavisuddhīti taṃ nibbutisukha’’nti daḷhaṃ gaṇhāti. ‘‘Anicce nicca’’nti vipariyesaggāhī ‘‘sabbe bhavā niccā dhuvā sassatā avipariṇāmadhammā’’ti saṃsārābhinandiniṃ bhavadiṭṭhiṃ daḷhaṃ gaṇhāti. ‘‘Anattani attā’’ti vipariyesaggāhī ‘‘asati attani kassidaṃ kammaphalaṃ, tasmā so karoti, so paṭisaṃvedetī’’ti attadiṭṭhiṃ daḷhaṃ gaṇhātīti imamatthaṃ dasseti ‘‘dutiye vipallāse ṭhito’’tiādinā.
语序八十四：于染污之食中，以“不净为净”为颠倒，在四种食中显现染污食四种颠倒。由于不净食的性质及不净生起，同理感触食有痛苦性质及以苦为缘，故观察“苦中乐”为颠倒。又诸众生中识食为恒常我见者，行也有自我见，谓“识为我”，“行为我”等，是故于此处称为观念食中见颠倒。开始之颠倒，是趣欲缠取，谓以“不净为净”为反转性，借烦恼之欲为食，强力贪取世间快乐，此称为欲取。又谓“苦中乐”为反转性，坚信“依戒而至未来断尽生灭之乐”为涅槃乐。谓“无常为常”为反转性，坚信“众生皆为常住、恒久、不变真理”，热爱轮回见。谓“无我为我”为反转性，坚信“无我中遂有业果，故行业及应受报”，这是我见之坚执。以上即为第二颠倒。
Ayaṃ vuccati kāmayogoti yena kāmarāgasaṅkhātena kāmupādānena vatthukāmehi saha satto saṃyojīyati, ayaṃ kāmarāgo ‘‘kāmayogo’’ti vuccati. Ayaṃ vuccati bhavayogoti yato sīlabbatupādānasaṅkhātena bhavupādānena bhavena saha satto saṃyojīyati, ayaṃ bhavarāgo ‘‘bhavayogo’’ti vuccati. Ayaṃ vuccati diṭṭhiyogoti yāya ahetukadiṭṭhiādisaṅkhātāya pāpikāya diṭṭhiyā, sakkāyadiṭṭhiādiavasiṭṭhadiṭṭhiyā ca satto dukkhena saha saṃyojīyati, ayaṃ pāpikā diṭṭhi ‘‘diṭṭhiyogo’’ti vuccati. Ayaṃ vuccati avijjāyogoti yāya attavādupādānena sakalavaṭṭadukkhena ca saha satto saṃyojīyati, ayaṃ avijjā ‘‘avijjāyogo’’ti vuccati.
此称作欲缠，即众生因欲爱缠取及由欲取世间事而紧缚，此为欲爱结。又称为有缠，谓由守戒取法及由有取法与有缠结，使众生被此缠住，故称为有缠。又称为见缠，谓众生受无因果观等恶见及如实体我见等所缠绕，与苦痛相随缠结，此谓恶见缠。又称为无明缠，谓由自我执着等缠缚，使众生与漫无止境的轮回苦相连，此谓为无明缠。
Yasmā pana kāmayogādayo abhijjhākāyaganthādīnaṃ paccayā honti, tasmā ‘‘paṭhame yoge ṭhito abhijjhāya kāyaṃ ganthatī’’tiādi vuttaṃ. Tattha abhijjhāya kāyaṃ ganthatīti parābhijjhāyanalakkhaṇāya abhijjhāya nāmakāyaṃ ganthati ghaṭṭetīti attho. Tathā bhavapatthanāya appahīnattā bhavadiṭṭhibhavarāgavasena āghātavatthūsu sattā cittāni padūsentīti āha – ‘‘dutiye yoge ṭhito byāpādena kāyaṃ ganthatī’’ti. Tathā diṭṭhivasena avijjāvasena ca sīlabbatehi sujjhati, idameva saccaṃ moghamaññanti ca abhinivisatīti āha – ‘‘tatiye…pe… idaṃsaccābhinivesena kāyaṃ ganthatī’’ti.
由于欲缠等皆因贪欲身结等而起，故称“第一缠中起贪执结身”。此谓身结即指因贪欲所织工事。又因有缠，即第二缠，因嗔恚所结身。嗔恚结身，即分别有害行为及分别身行不净，故谓之嗔缠。又由见缠与无明缠，以守戒取法得宁静，此时云“第三缠中因坚执于灭谛而结身”。此处显明当时信受错误，对真理生疑故尚未觉悟，为此自缠扰界，即第三缠结。
Tassāti tassa abhijjhādīhi samannāgatassa puggalassa. Evaṃ ganthitāti evaṃ abhijjhāyanādivasena nāmakāyaṃ ganthitvā ṭhitā. Āsavantīti āsavabhāvena pavattanti. Kuto ca vuccati āsavantīti kuto pana hetuto te kilesā āsavantīti āsavahetuṃ pucchati. Yasmā pana kilesā kusalappavattiṃ nivāretvā cittaṃ pariyādāya tiṭṭhantā, maggena asamucchinnā eva vā āsavānaṃ uppattihetu honti, tasmā ‘‘anusayato vā pariyuṭṭhānato vā’’ti vuttaṃ. Abhijjhākāyaganthena kāmāsavoti abhijjhākāyaganthena siddhena kāmarāgasabhāvattā kāmāsavo siddho hoti. Katthacideva visaye domanassito tappaṭipakkhe visaye tabbisayabahule ca bhave patthetīti āha – ‘‘byāpādakāyaganthena bhavāsavo’’ti. Parāmāsakāyaganthena diṭṭhāsavoti sīlabbataparāmāsakāyaganthena siddhena taṃsabhāvattā aparāparaṃ vā diṭṭhiyo ganthentassa diṭṭhāsavo siddho hoti. Idaṃsaccābhinivesakāyaganthena avijjāsavoti ‘‘idameva saccaṃ moghamañña’’nti abhinivisantassa ayonisomanasikārato anekehi akusalehi dhammehi saddhiṃ avijjāsavo uppajjati, sabbesaṃ vā akusaladhammānaṃ avijjāpubbaṅgamattā idaṃsaccābhinivesakāyaganthena siddhena tassa hetubhūto avijjāsavo siddho hoti.
所谓彼此，即指具足嫉妒等烦恼的个人，称此为聚集，意即因嫉妒等烦恼而成就束缚，故谓之聚集。所谓染污，是指染污的本质而起。问何故称之为染污？又问此染污之因何也？因众烦恼阻止善法的增长，包裹心识而立着，未被正道断除，故为染污生起的因缘。因是故谓之「习气所缠绕或遗留所剩」者。以嫉妒系缚故，欲念染污即因欲念系缚而成就；欲爱之染污乃因其生起的欲爱本性，即欲染污成就。有时对某种境界生怨恨；或倾向烦恼一方，对多境界生起迷惑而导致存在，以此谓之「随害心系缚故的有漏存在染污」。由嫉妒系缚称为有漏的存在染污。由非议系缚称为见染污；由守护戒律的非议系缚称为坚固的见染污；因反复执着此见而成就见染污。由执著真理的错误见系缚称为无明染污，谓执著「此即真理，其他皆无效」者，因斜见无正思惟，而与多种恶法相应，故起无明染污。无明为所有恶法的先导，因执著真理的错误见系缚，遂成就此无明染污而为因缘。此即嫉妒等烦恼构成的聚束、随流染污的分类及其性质。
Yasmā pana āsavā eva paribuddhā vaṭṭasmiṃ ohananti osādentīti ‘‘oghā’’ti vuccanti, tasmā vuttaṃ – ‘‘tassa ime cattāro āsavā’’tiādi.
因烦恼染污得以觉悟而翻转灭除，故称为涌流，乃谓此种烦恼染污能被洗灭清净，故称为「涌流」，故经典云：「此中有四种烦恼染污」等。
Anusayasahagatāti anusayabhāvaṃ appaṭikkhipitvā gatā pavattā, anusayabhūtā vā. Ajjhāsayanti cittaṃ. Anupaviṭṭhāti ogāḷhā. Hadayaṃ āhacca tiṭṭhantīti cittassa abbhantarasaṅkhātaṃ hadayaṃ āhantvā tiṭṭhanti. Tathā hi vuttaṃ aṭṭhasāliniyaṃ (dha. sa. aṭṭha. 5) ‘‘abbhantaraṭṭhena hadaya’’nti. Tena vuccanti sallāti yasmā ajjhāsayaṃ anupaviṭṭhā hadayaṃ āhacca tiṭṭhanti, tena vuccanti ‘‘sallā’’ti. Pīḷājananaṃ duruddharaṇatā ca sallaṭṭho. ‘‘Eso me attā’’ti gahaṇamukhena ‘‘esohamasmī’’ti gahaṇaṃ hotīti diṭṭhiṃ nissāyapi mānaṃ jappentīti āha ‘‘diṭṭhoghena mānasallo’’ti.
所谓习气随从者，即习气状态未暂时消灭而存续，或者说习气状态继续存在。所谓拥抱意谓心执着此；所谓不放下即指死死抓住。谓心如把持内心的心脏而立着，谓心执持其内在生命器官般的心脏而不放。正如《中部·八节》第五经中称「内在八处即心脏」。因此谓之「脏」者，因执着不放，心执持内心之处故说为脏。由此生起伤害及难以忍受，称此脏为恶意。谓「这是我」的心态，因执著此「我的存在」，藉着执持之口称为「我即是它」，竞争心由此而生，故谓「由错误见心口恶意」者。
Pariyādinnanti aññassa okāsaṃ adatvā samantato gahitaṃ. Catūsu dhammesu saṇṭhahatīti ārammaṇapaccayatāya ārammaṇabhūtesu catūsu dhammesu patiṭṭhahati. Tāni sarūpato dasseti ‘‘rūpe vedanāya saññāya saṅkhāresū’’ti. Nandūpasecanenāti lobhasahagatassa sampayuttā nandī sahajātakoṭiyā , itarassa upanissayakoṭiyā upasecananti nandūpasecanaṃ, tena nandūpasecanena. Kena pana taṃ nandūpasecananti āha – ‘‘rāgasallena nandūpasecanena viññāṇenā’’ti.
所谓被缠绕者，即舍弃他心之地，周围所紧抓不放而立。谓在四法中紧紧抱住，基于缘起所缘之法，于四法上立着。此四法分别是色、受、想、行。谓贪染所缠者，与喜乐连属，喜乐本具先天缘起，亦为他者之缘起，共起所缠者称为纠缠。何以谓之喜乐缠缚？谓「由喜乐的链条与识相应」，故言喜乐缠缚。
Tattha rāgasallenāti rāgasallena hetubhūtena nandūpasecanena viññāṇenāti itthambhūtalakkhaṇe karaṇavacanaṃ. Rūpūpagā viññāṇaṭṭhitīti rūpameva ārammaṇakaraṇavasena upagantabbato, viññāṇassa patiṭṭhābhāvato ca rūpūpagā viññāṇaṭṭhiti. Tiṭṭhati etthāti ṭhiti. Pañcavokārabhavasmiñhi abhisaṅkhāraviññāṇaṃ rūpakkhandhaṃ nissāya tiṭṭhati. Dosasallenāti sahajātena dosasallena. Yadā vedanūpagā viññāṇaṭṭhiti vuccati, tadā upanissayakoṭiyāva nandiyā upasittaṃ viññāṇaṃ daṭṭhabbaṃ. Vedanāpi domanassavedanāva. Yadā ca upanissayapaccayabhūtena dosasallena vedanūpagā viññāṇaṭṭhiti vuccati, tadā sahajātakoṭiyā, upanissayakoṭiyā vā nandiyā upasittaṃ viññāṇaṃ daṭṭhabbaṃ. Vedanā pana tissopi tissannaṃ vedanānaṃ ārammaṇūpanissayabhāvato. Tattha paṭhamanayo domanassārammaṇassa abhisaṅkhāraviññāṇassa vasena vutto. Dutiyo sabbavedanārammaṇassa vasenāpi daṭṭhabbaṃ.
所谓由喜乐链条者，即由喜乐链条为因缘而成之纠缠，识便是依附于此。谓识应当依缘由以接触色法，因识缺乏依止便不可立，故称识缘依于色。此依存谓为立，亦即存在。五处变化生识，依色蕴为依止而立。谓由恶意链条本具生起，由此时识依附色法而立。谓如是识须视为依止微细之喜乐，乃苦痛苦受认知。亦谓由依止条件而生故，恶意链条生起而识依此立，具有与先天及依止缘起的喜乐相应之识。谓受有三种，亦即三种受与彼此缘起。于彼受之缘起处以第一为苦痛受之缘起所对应识生起；第二以苦的缘起缘处识亦被观察；
Mānasallenāti mānasallena sahajātena, upanissayabhūtena vā. Mohasallenāti etthāpi eseva nayo. Ettha ca anādimatisaṃsāre itthipurisā rūpābhirāmāti rāgasallavasena paṭhamā viññāṇaṭṭhiti yojitā. Sabbāyapi vedanāya dukkhapariyāyasabbhāvato dukkhāya ca doso anusetīti dosasallavasena dutiyā, saññāvasena ‘‘seyyohamasmī’’ti maññanā hotīti mānasallavasena tatiyā, saṅkhāresu samūhaghanaṃ dubbinibbhoganti mohasallavasena catutthī viññāṇaṭṭhiti yojitāti daṭṭhabbā.
所谓心链缠者，即先天生起、依止缘起的心链缠。如此理解。于无始苦轮回中，男子爱好美色，基于喜乐链条以第一识接续存在。诸受由苦遍尽的性质，本诸恶意链条之缘起，第二因执著相续，基于想执相应，称第三识；基于行蕴内众多难以忍受聚合，以无明链条为基础，第四识得以接续。此即显见的识续接景象。
Upatthaddhanti olubbhārammaṇabhūtāhi viññāṇaṭṭhitīhi upatthambhitaṃ. Tañca kammanti yaṃ ‘‘cetanā cetasika’’nti pubbe (netti. 82) vuttaṃ. Ime ca kilesāti ime ca dasavatthukā kilesā. Sesaṃ suviññeyyameva.
以具足执着的烦恼所影响的识为基础而起，称为「被支承」的。这即是所谓的行为，即先前所说的「意与心所」(见净网法要82)。这些烦恼即是十种根本烦恼。其余烦恼则应当圆明知见。
§85
85. Idāni āhārādayo nayānaṃ saṃkilesapakkhe disābhāvena vavatthapetuṃ ‘‘imā catasso disā’’tiādi āraddhaṃ, taṃ uttānameva. Puna kabaḷīkāro āhārotiādi āhārādīsuyeva yassa puggalassa upakkilesā, taṃ vibhajitvā dassetuṃ āraddhaṃ. Tattha dasannaṃ suttānanti ekadesesu samudāyavohārena vuttaṃ. Samudāyesu hi pavattā samaññā avayavesupi dissati , ‘‘yathā paṭo daḍḍho, samuddo diṭṭho’’ti ca. Eko atthoti ekassa atthassa nipphādanato vuttaṃ. Byañjanameva nānanti ettha byañjanaggahaṇena byañjanatthopi gahitoti daṭṭhabbaṃ. Dasahipi suttapadehi savatthukā taṇhā vuttā. Taṇhā ca rāgacaritaṃ puggalaṃ khippaṃ dūsetīti āha – ‘‘ime rāgacaritassa puggalassa upakkilesā’’ti. Yathā ca paṭhamadisābhāvena vuttadhammā rāgacaritassa upakkilesā, evaṃ dutiyadisābhāvena vuttadhammā dosacaritassa. Tatiyacatutthadisābhāvena vuttadhammā yathākkamaṃ diṭṭhicaritassa mandassa tikkhassa ca upakkilesā vuttā. Tesaṃ upakkilesabhāvo vuttanayānusārena veditabbo.
85. 现在以摄取等为引导，分别说明烦恼的诸方面，由具足（三者）而起，如所谓『此为四方』等。接着从诸摄取中最上者入手，分别说明如饮食等的烦恼。这里所称「十种经文」，是指十一处以缘起说明的经文。因为缘起中呈现普遍结构，如同『江河水流出，海水聚集』等。所谓『一义』，是指从一个缘起点展开其义。这里的标记即是各个符号的集合，亦须以符号综合见其意。十句经文中均正明渴爱。其中渴爱被说为「造作贪著之人迅速堕秽」。如初方所说，为贪爱之行所现烦恼，次方所说为瞋恨之行所现烦恼。三、四方所说者，依次为无明与邪见所现之迟钝和顽固烦恼。须依言说的路径分辨各烦恼的性质。
Āhāravipallāsādayo yadipi sabbehi tīhi vimokkhamukhehi pubbabhāge yathārahaṃ pariññeyyā pahātabbā ca. Yassa pana dukkhānupassanā purime āhāradvaye dukkhākārena bahulaṃ pavattati, tassa vasena yo ca kabaḷīkāro āhāro, yo ca phasso āhāro, ime appaṇihitena vimokkhamukhena pariññaṃ gacchantīti vuttaṃ. Esa nayo sesesu. Evañcetaṃ, na aññathā. Na hi ariyamaggānaṃ viya pahātabbesu vimokkhamukhānaṃ pariññeyyapahātabbesu koci niyamo sambhavati. Iti sabbe lokavaṭṭānusārino dhammā niyyanti, te lokā tīhi vimokkhamukhehīti nigamanaṃ. Tassattho – iti evaṃ vuttappakārā sabbe āhārādayo lokasaṅkhātavaṭṭānusārino dhammā te lokabhūtā vaṭṭato niyyanti aniccānupassanādīhi tīhi vimokkhamukhehīti.
以饮食颠倒等为例，三种解脱之门的前半部分，可适当观知断除。若借苦观受观察过去饮食的苦因而多生苦的者，其本身以及最上之饮食与触觉饮食，皆可借此未被破坏的解脱门而通达觉悟。这条路径即为其余烦恼的归结。毋宁如是，不可别样。圣道不生约束，亦无别的规律，所有法皆随世间轮转而转，世间归于三解脱门。故以此终结——世尊言：如是说，饮食等随世间轮转之法，皆由三解脱门以无常观的圆明而归结。
§86
86. Evaṃ saṃkilesapakkhe disābhūtadhamme niddisitvā idāni vodānapakkhe disābhūtadhamme dassetuṃ ‘‘catasso paṭipadā’’tiādi vuttaṃ. Tattha dibbabrahmaariyaāneñjavihāroti cattāro vihārā. Mānappahānaālayasamugghātaavijjāpahānabhavūpasamā cattāro acchariyā abbhutā dhammā. Saccādhiṭṭhānādīni cattāri adhiṭṭhānāni. Chandasamādhibhāvanādayo catasso samādhibhāvanā. Indriyasaṃvaro tapasaṅkhāto puññadhammo bojjhaṅgabhāvanā sabbūpadhipaṭinissaggasaṅkhātaṃ nibbānañcāti cattāro sukhabhāgiyā dhammā veditabbāti.
86. 如此说明烦恼的“方”，今当说明解脱的“方”，即所谓『四种修行法』中所说。所谓天梵王净行，是指四种静处。舍弃我慢与观灭无明的熄灭所带来的四种不可思议神异法。坚定真理等四种坚定。生起渴望及正定等四种禅定增长。根本节制、苦修、布施、觉支修习这四种圆满解脱之法。此四法带来安乐，共为幸福分得。应当知道此四法。
Paṭhamā paṭipadātiādi paṭipadāsatipaṭṭhānādīnaṃ abhedasandassanaṃ. Yadi evaṃ kasmā visuṃ gahaṇaṃ katanti? Dasavatthukassa kilesapuñjassa paṭipakkhabhāvadassanatthaṃ paṭipadādidasakaniddeso. Tathā hi vakkhati – ‘‘cattāro āhārā tesaṃ paṭipakkho catasso paṭipadā’’tiādi (netti. 87). Kiñcāpi catūsu satipaṭṭhānesu ‘‘idaṃ nāma satipaṭṭhānaṃ imāya eva paṭipadāya ijjhatī’’ti niyamo natthi, tathāpi paṭhamāya paṭipadāya paṭhamaṃ satipaṭṭhānaṃ sambhavatīti sambhavavasena evaṃ vuttaṃ – ‘‘paṭhamā paṭipadā, paṭhamaṃ satipaṭṭhāna’’nti. Yasmā pana āhāravipallāsādīnaṃ viya paṭipadāsatipaṭṭhānādīnaṃ atthato nānattaṃ natthi. Satipaṭṭhānāniyeva hi tathā tathā paṭipajjamānāni dukkhāpaṭipadādandhābhiññādināmakāni honti, tasmā yathā saṃkilesapakkhe ‘‘paṭhame āhāre paṭhamo vipallāso’’tiādinā adhikaraṇabhedena vuttaṃ, evaṃ adhikaraṇabhedaṃ akatvā ‘‘paṭhamā paṭipadā, paṭhamaṃ satipaṭṭhāna’’ntiādi vuttaṃ. Sesesupi eseva nayo.
所谓『第一修行路径』，即为正念观法等诸修行法的不可分辨缘起。若问为何通称“修行”？是为彰显十种烦恼苦块之对治法，所以称为诸修行法缘起的说明。正如曰“此四种摄取对应四种修行路径”等。于四正念中无固定法则因节调而分别，然第一修行，即正念观为成长之初，故谓第一。饮食颠倒等诸修行法亦同理无别，故曰“第一修行、第一正念”。其余法亦如此。
Andhassa pabbatārohanaṃ viya kadācideva uppajjanakaṃ acchariyaṃ, accharāyoggaṃ acchariyanti porāṇā. Abhūtapubbaṃ bhūtanti abbhutaṃ. Ubhayampetaṃ vimhayāvahassa adhivacanaṃ. Na hi mānappahānādito aññaṃ durabhisambhavataraṃ vimhanīyañca upalabbhatīti adhitiṭṭhati etena, ettha vā adhiṭṭhānamattameva vā tanti adhiṭṭhānaṃ. Saccañca taṃ adhiṭṭhānañca, saccassa vā adhiṭṭhānaṃ, saccaṃ adhiṭṭhānaṃ etassāti vā saccādhiṭṭhānaṃ. Sesesupi eseva nayo. Samādhi eva bhāvetabbatāya samādhibhāvanā. Sukhaṃ bhajatīti sukhabhāgiyo, sukhabhāgassa vā sukhakoṭṭhāsassa hitoti sukhabhāgiyo. Ekassapi sattassa asubhabhāvanādayo viya ekadese avattitvā anavasesapariyādānato natthi etissā pamāṇanti appamaññā.
譬如盲者攀山，偶有奇妙，而事非恒常不可久适应，谓之神奇。此语含双重意味，既显奇异，亦暗示诧异。舍弃我慢诸法与此无异，皆难以轻易成就而令人惊异。此所谓坚固决心，或仅为决心本身。此决心必须与真理相依，故称为真理的决心。其余法亦同理。禅定须修持以成就禅定的增长。所谓安乐者，指安乐之部分，或安乐之积聚所缘益处。某一有情若若行不善之事，却以境地广阔无余数来衡量，此计量为无量。
Paṭhamā paṭipadā bhāvitā bahulīkatā paṭhamaṃ satipaṭṭhānaṃ paripūretīti paṭhamāya paṭipadāya bhāvanābahulīkāro paṭhamassa satipaṭṭhānassa bhāvanāpāripūrīti attho. Sesapadesupi eseva nayo. Yathā hi ariyamagge bhāvite satipaṭṭhānādayo bodhipakkhiyadhammā sabbepi bhāvitā eva honti, evaṃsampadamidaṃ daṭṭhabbaṃ.
第一条修道即多方用功充实第一念处，谓对第一念处的修习和广泛用功，目的是完成第一念处的修持圆满。其余语句亦循此理。正如圣道所修习的念处等觉支法门皆得充实，亦应如是体证。
Kāyānupassanāya kāmarāgassa ujuvipaccanīkabhāvato ‘‘paṭhamo satipaṭṭhāno bhāvito bahulīkato kāmapaṭipakkhaṃ paṭhamaṃ jhānaṃ paripūretī’’ti vuttaṃ. Tathā pītipaṭisaṃvedanādivasena pavattamānaṃ dutiyaṃ satipaṭṭhānaṃ, sappītikassa dutiyajjhānassa cittassa abhippamodanavasena pavattamānaṃ tatiyaṃ satipaṭṭhānaṃ ukkaṃsagatasukhassa tatiyajjhānassa aniccavirāgādivasena pavattiyā saṅkhāresu upekkhakaṃ catutthaṃ satipaṭṭhānaṃ upekkhāsatipārisuddhibhāvato catutthajjhānassa pāripūriyā saṃvattati.
关于观身念，由于正直断除贪欲的本质，有言说此为第一修习的念处，是为遍行于欲念对治、完成初禅。其次念处由喜悦与感受牵涉，行于第二禅；第三念处伴随喜乐消减而感知愉悦恒常，行于第三禅；第四念处则涵盖舍念净化，并以第四禅中舍定的圆满显示。
Yasmā pana rūpāvacarapaṭhamajjhānaṃ rūpāvacarasamāpattīnaṃ, dutiyajjhānaṃ byāpādavitakkādidūrībhāvena brahmavihārānaṃ, tatiyajjhānaṃ pītivirāgena sukhena vipassanāya adhiṭṭhānabhūtaṃ ariyavihārānaṃ, catutthajjhānaṃ upekkhāsatipārisuddhiāneñjappattaṃ āneñjavihārānaṃ visesato paccayo hoti, tasmā ‘‘paṭhamaṃ jhānaṃ bhāvitaṃ bahulīkataṃ paṭhamaṃ vihāraṃ paripūretī’’tiādi vuttaṃ. Iti yo yassa visesapaccayo, so taṃ paripūretīti vuttoti daṭṭhabbaṃ.
由于色界初禅专注于色境之入定，第二禅离诸恶念远离染污，第三禅因乐断而住于智慧对象的正法境地，第四禅因舍念清净而达无乐无苦之境，故言“第一禅已成多方用功圆满第一止息”。其所依因皆有特别条件，故应如是说。
§87
87. Idāni paṭipadādayo vodānapakkhe disābhāvena vavatthapetuṃ ‘‘tattha imā catasso disā’’tiādi vuttaṃ. Taṃ suviññeyyameva. Puna ‘‘paṭhamā paṭipadā’’tiādi paṭipadācatukkādīsu yena yassa puggalassa vodānaṃ, taṃ vibhajitvā dassetuṃ āraddhaṃ. Taṃ heṭṭhā vuttanayameva. Yadipi tīsu vimokkhamukhesu ‘‘idaṃ nāma vimokkhamukhaṃ imāya eva paṭipadāya ijjhatī’’ti niyamo natthi. Yesaṃ pana puggalānaṃ purimāhi dvīhi paṭipadāhi appaṇihitena vimokkhamukhena ariyamaggādhigamo. Tathā yassa tatiyāya paṭipadāya suññatavimokkhamukhena, yassa ca catutthāya paṭipadāya animittavimokkhamukhena ariyamaggādhigamo, tesaṃ puggalānaṃ vasena ayaṃ paṭipadāvimokkhamukhasaṃsandanā. Satipaṭṭhānādīhi vimokkhamukhasaṃsandanāyapi eseva nayo.
此后关于修道诸法，于教诲之方，按四方显示“此处有四方”等说，明了修道范畴。再者，详细阐分第一至第四修道，依个人而异，分开显说。即使三种解脱门中不存在“此修道正是解脱门”的一定律句，有些人先得二修道、后来得第三空解脱，或第四无相解脱，唯此类人拥有修道与解脱相应之联系。念处诸修道亦是如此。
Tesaṃ vikkīḷitanti tesaṃ asantāsanajavaparakkamādivisesayogena sīhānaṃ buddhānaṃ paccekabuddhānaṃ buddhasāvakānañca vikkīḷitaṃ viharaṇaṃ. Yadidaṃ āhārādikilesavatthusamatikkamanamukhena saparasantāne paṭipadādisampādanā. Idāni āhārādīnaṃ paṭipadādīhi yena samatikkamanaṃ, taṃ nesaṃ paṭipakkhabhāvaṃ dassento ‘‘cattāro āhārā tesaṃ paṭipakkho catassopaṭipadā’’tiādimāha. Tattha tesaṃ paṭipakkhabhāvo pahātabbabhāvo pahāyakabhāvo ca āhāraviññāṇaṭṭhitīnañcettha pahātabbabhāvo tappaṭibandhachandarāgavasena daṭṭhabbo. Tattha ‘‘vikkīḷitaṃ bhāvanā sacchikiriyā cā’’tiādi tassāyaṃ saṅkhepattho – tesaṃ vikkīḷitanti ettha yadetaṃ vikkīḷitaṃ nāma bhāvetabbānaṃ bodhipakkhiyadhammānaṃ bhāvanā, sacchikātabbānaṃ phalanibbānānaṃ sacchikiriyā ca. Tathā pahātabbassa dasavatthukassa kilesapuñjassa tadaṅgādivasena pahānaṃ byantīkiriyā anavasesananti. Idāni taṃ saṅkhepena dassento ‘‘indriyādhiṭṭhānaṃ vikkīḷitaṃ vipariyāsānadhiṭṭhāna’’nti āha.
所谓被扰乱者，为其不安顿心、发露曜动等特征，犹如狮子佛陀、辟支佛及佛弟子所烦乱的安住。此是依食欲等烦恼之物的超越修习而产生的修行圆满。今说以食欲等离尽之修道为持，于彼显示“此四食之对治法，即四修道”等文。其对治者即离弃、放弃、断绝，于饮食识处中末应舍弃，因其为系缚贪欲之带。所谓“被扰乱之修习确系证果之行”，是对此事的简约诠释。被扰乱者即应修习之觉支法门的修习，而证果涅槃的实际遂行。如此弃除诸烦恼的十事量，即无猖獗之残余。今简言之，即是“根际守护被扰乱转变”之意。
Indriyādhiṭṭhānanti indriyānaṃ pavattanaṃ bhāvanā sacchikiriyā ca. Vipariyāsānadhiṭṭhānanti vipallāsānaṃ apavattanaṃ pahānaṃ anuppādanaṃ. Indriyāni saddhammagocaroti indriyāni cettha saddhammassa gocarabhūtāni pavattihetūti adhippetāni saddhindriyādīnīti attho. Vipariyāsā kilesagocaroti vipallāsā saṃkilesapakkhassa pavattiṭṭhānaṃ pavattihetūti. Ayaṃ vuccati sīhavikkīḷitassa nayassa bhūmīti yāyaṃ ‘‘cattāro āhārā’’tiādinā saṃkilesapakkhe dasannaṃ catukkānaṃ, ‘‘catasso paṭipadā’’tiādinā vodānapakkhepi dasannaṃ catukkānaṃ taṇhācaritādīnaṃ upakkilesavodānavibhāvanāmukhena niddhāraṇā, ayaṃ sīhavikkīḷitassa nayassa bhūmi nāma.
所谓根际守护，即对根识的觉知产生、修习及证实；所谓转变守护，即断除、息灭及不生起之意。根者，即四根出于正法所缘，而为产生之因，被称为信根等。转变守护，即系指断除染污对治相继的原因条件。此即被扰乱比喻中所言之地基，所谓由“四食”等十恶烦恼等染污方所显显现之地基；“四条修道”等教诲方显现之地基；以及渴爱等修习杂染的监视分解之理，此皆构成被扰乱之基础。
§88
88. Idāni ugghaṭitaññuādipuggalattayavasena tipukkhalanayassa bhūmiṃ vibhāvetukāmo yasmā pana nayānaṃ aññamaññānuppavesassa icchitattā sīhavikkīḷitanayato tipukkhalanayo niggacchati, tasmā paṭipadāvibhāgato cattāro puggale sīhavikkīḷitanayassa bhūmiṃ niddisitvā tato eva ugghaṭitaññuādipuggalattaye niddhāretuṃ ‘‘tattha ye dukkhāya paṭipadāyā’’tiādi āraddhaṃ. Tattha ime dve puggalāti ime purimānaṃ dvinnaṃ paṭipadānaṃ vasena dve puggalā. Esa nayo itaratthāpi. Puna ‘‘tattha ye dukkhāya paṭipadāyā’’tiādi yathāvuttapuggalacatukkato ugghaṭitaññuādipuggalattayaṃ niddhāretuṃ vuttaṃ. Tattha yo sādhāraṇāyāti dukkhāpaṭipadāya khippābhiññāya, sukhāpaṭipadāya dandhābhiññāya ca niyyātīti sambandho. Kathaṃ pana paṭipadādvayaṃ ekassa sambhavatīti? Nayidamevaṃ daṭṭhabbaṃ. Ekassa puggalassa ekasmiṃ dve paṭipadā sambhavantīti. Yathāvuttāsu pana dvīsu paṭipadāsu yo yāya kāyaci niyyāti, ayaṃ vipañcitaññūti ayamettha adhippāyo. Yasmā pana aṭṭhasāliniyaṃ (dha. sa. aṭṭha. 350) paṭipadā calati na calatīti vicāraṇāyaṃ ‘‘calatī’’ti vuttaṃ, tasmā ekassapi puggalassa jhānantaramaggantaresu paṭipadābhedo icchitovāti.
88. 现今欲从开悟智者等众的种类出发，分辨三乘的根基。因三乘相互不能渗入，且因狮子戏猎乘已证三乘，故从四乘入手，先确立被狮子戏猎乘所覆盖的根基，然后再由此确立开悟智者等乘。起以「在于痛苦的修行」等为开端。此处所说的两类众生，是指前面区分的两种修行方法所对应的两类众生。此乘还有另一义。复以开悟智者等四众生的标准而说「在于痛苦的修行」等，并要由此确立开悟智者等乘。此处「普通者」指对痛苦修行快速得证的，以及对快乐修行渐次得证的，二者相关。如何一人得有二乘的修行呢？该理应如是观察：一人一身可有两种修行。对于符合常理的两乘中所行的是俗行者，称为妄智，这为这里的释义。因有经中（Dhs 350）论及八封闭行修行，言“行动之中动”，故一人身内修禅净行不同种修行是可欲的。
‘‘Tattha bhagavā’’tiādinā desanāvibhāgehipi tameva puggalavibhāgaṃ vibhāveti. Taṃ heṭṭhā vuttanayameva. Tattha adhicittanti adhicittasikkhañcāti ca-saddo luttaniddiṭṭho. Tena adhicittasikkhañca adhipaññāsikkhañca vipañcitaññussa paññapetīti attho. Adhisīlanti etthāpi eseva nayo. Adhisīlasikkhaṃ adhicittasikkhaṃ adhipaññāsikkhañcāti yojetabbaṃ.
「在彼世尊」等语虽为开示分类部分，但实质上亦分裂同一众生的类别。下文正是此语。所谓“增上心”为增上心修学等词，为巴利文对立成分。由此意谓增上心的修学及增上慧学是妄智的慧之表现。言增上戒亦是此乘的学。所说的增上戒、增上心及增上慧的学应合而称之。
Cattāri hutvā tīṇi bhavantīti liṅgavipallāsena vuttaṃ, cattāro puggalā hutvā tayo puggalā hontīti attho.
「四而变为三」乃语言倒置，意为「四乘成为三乘」。其意是「四众生成为三众生」。
Ayaṃsaṃkilesoti ayaṃ akusalamūlādidvādasattikasaṅgaho saṃkilissati etenāti saṃkilesoti katvā. Idaṃ vodānanti etthāpi eseva nayo.
“此为染污”，谓此十二类染污，无善根起。故作此断，名为「染污」。此语本意及在此的说法相同。
Tīṇi hutvā dve bhavantīti nandiyāvaṭṭanayassa disābhūtadhammadassanatthaṃ vuttaṃ. Tenevāha – ‘‘taṇhā ca avijjā cā’’tiādi, taṃ sabbaṃ suviññeyyameva.
「三而变为二」，依赖内观，于观诸烂秽中诸性废弃的见解说。按此谛义有言：「渴爱及无明是诸烦恼」，此总是称为明显可知。
Kasmā panettha nayānaṃ uddesānukkamena niddeso na katoti? Nayānaṃ nayehi sambhavadassanatthaṃ. Paṭhamanayato hi puggalādhiṭṭhānavasena tatiyanayassa, tatiyanayato ca dutiyanayassa sambhavoti imassa visesassa dassanatthaṃ paṭhamanayānantaraṃ tatiyanayo, tatiyanayānantarañca dutiyanayo niddiṭṭho. Dhammādhiṭṭhānavasena pana tatiyanayato dutiyanayo, dutiyanayato paṭhamanayopi sambhavatīti imassa visesassa dassanatthaṃ ante ‘‘taṇhā ca avijjā cā’’tiādinā paṭhamanayassa bhūmi dassitā. Teneva hi ‘‘cattāri hutvā tīṇi bhavanti, tīṇi hutvā dve bhavantī’’ti vuttaṃ. Yadi evaṃ ‘‘dve hutvā cattāri bhavanti, dve hutvā tīṇi bhavanti, tīṇi hutvā cattāri bhavantī’’ti ayampi nayo vattabbo siyāti? Saccametaṃ, ayaṃ pana nayo atthato dassito evāti katvā na vutto. Yasmā tiṇṇaṃ atthanayānaṃ aññamaññaṃ anuppaveso icchito, sati ca anuppavese tato viniggamopi sambhavati evāti. Ayañca attho peṭakopadesena vibhāvetabbo.
为何此处未照修行法门的顺序陛定说法呢？为因显现修行法门间相生之理。第一乘立众生为基础，而第三乘依第一乘而生，第三乘又依第二乘而生，故此特殊显示第一乘之后有第三乘，第三乘之后有第二乘。依法立见第三乘从第二乘生，第二乘又生第一乘。故此特殊显示第一乘的地位，以「渴爱及无明是诸烦恼」等为证。于是有经典说「四者成为三，三者成为二」。若论「二成为四，二成为三，三成为四」此当理会吗？实为真理，然此理论尚未完备而未被载入。其中三乘意不同，则彼此不可渗入，故有不渗入之后相续得现象。此义须依藏释法而分明。
Tatthāyaṃ ādito paṭṭhāya vibhāvanā – cattāro puggalā taṇhācarito duvidho mudindriyo tikkhindriyo ca. Tathā diṭṭhicaritoti. Tattha taṇhācarito mudindriyo dukkhāya paṭipadāya dandhābhiññāya niyyāti, tikkhindriyo dukkhāya paṭipadāya khippābhiññāya niyyāti, diṭṭhicarito pana mudindriyo sukhāya paṭipadāya dandhābhiññāya niyyāti, tikkhindriyo sukhāya paṭipadāya khippābhiññāya niyyāti. Iti imāsu paṭipadāsu yathārahaṃ ṭhitehi taṇhācaritadiṭṭhicaritehi cattāro āhārā tappaṭibandhachandarāgappahānena pahātabbā. Cattāro satipaṭṭhāne bhāvetvā cattāro vipallāsā daṭṭhabbāti sabbo yathāvuttanayo anugantabbo.
于此初起设立分辨，有四种具个性特征的渴爱，且有二种乐根，三种苦根。又所谓见行。此中渴爱行的乐根趋向于苦的修道成就，属于依缓行；三苦根趋向于苦的修道成就，属于依速行。见行者的乐根趋向于乐的修道成就，属于依缓行；三苦根趋向于乐的修道成就，属于依速行。如此，在这些如实确立的修道中，以渴爱行为及见行为为准，应当舍弃四种饮食烦恼贪欲嗔恚的妨碍。修习四念处，则当见四种偏差，普遍应承认真次第而随顺遵行。
Tatthāyaṃ pāḷi – tattha ye diṭṭhicaritā sattā, te kāmesu dosadiṭṭhī, na ca ye kāmesu anusayā samūhatā, te attakilamathānuyogamanuyuttā viharanti. Tesaṃ satthā vā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī ‘‘kāmehi natthi attho’’ti, te ca pubbeyeva kāmehi anatthikā , iti kāme appakasirena paṭinissajjanti, te cetasikena dukkhena anajjhositā. Tena vuccati ‘‘sukhā paṭipadā’’ti. Ye pana taṇhācaritā sattā, te kāmesu ajjhositā, tesaṃ satthā vā dhammaṃ deseti aññataro vā bhikkhu ‘‘kāmehi natthi attho’’ti, te piyarūpaṃ dukkhena paṭinissajjanti. Tena vuccati ‘‘dukkhā paṭipadā’’ti. Iti ime sabbe sattā dvīsu paṭipadāsu samosaraṇaṃ gacchanti dukkhāyañca sukhāyañca.
巴利文中谓：彼处见行众生，即是执著于欲界嗔恨的见相者，非欲界不染之者，为自损害之所缠缚者也。其师或宣法者，或为弘扬者，恒言“欲无益处”，此等众生初即认识欲界无益，而以讥称辞轻舍欲，心性因忧苦而稍解脱，此即谓“乐道”。又渴爱行者，即嗔恨欲界者，其师或宣法者，或比库，恒言“欲无益处”，此等众生渐以忧苦喜舍欲爱，此即谓“苦道”。于是所有众生，皆于苦乐二道中选择依止。
Tattha ye diṭṭhicaritā sattā, te dvidhā tikkhindriyā ca mudindriyā ca. Tattha ye diṭṭhicaritā sattā tikkhindriyā, te sukhena paṭinissajjanti, khippañca abhisamenti. Tena vuccati – ‘‘sukhā paṭipadā khippābhiññā’’ti. Tattha ye diṭṭhicaritā sattā mudindriyā paṭhamaṃ tikkhindriyaṃ upādāya dandhataraṃ abhisamenti, te sukhena paṭinissajjanti, dandhañca abhisamenti. Tena vuccati – ‘‘sukhā paṭipadā dandhābhiññā’’ti. Tattha taṇhācaritā sattā duvidhā tikkhindriyā ca mudindriyā ca. Tattha ye taṇhācaritā sattā tikkhindriyā, te dukkhena paṭinissajjanti, khippañca abhisamenti. Tena vuccati – ‘‘dukkhā paṭipadā khippābhiññā’’ti. Tattha ye taṇhācaritā sattā mudindriyā paṭhamaṃ tikkhindriyaṃ upādāya dandhataraṃ abhisamenti, te dukkhena paṭinissajjanti, dandhañca abhisamenti. Tena vuccati – ‘‘dukkhā paṭipadā dandhābhiññā’’ti. Imā catasso paṭipadāyo apañcamā achaṭṭhā. Ye hi keci nibbutā nibbāyanti nibbāyissanti vā imāhi catūhi paṭipadāhi anaññāhi, ayaṃ paṭipadā catukkamaggena kilese niddisati. Yā catukkamaggena ariyadhammesu niddisitabbā, ayaṃ vuccati sīhavikkīḷito nāma nayo.
又谓见行众生有二种：三苦根与乐根。见行众生中以三苦根者，舍弃时因乐舍，速行悲愁，称谓“乐道速成”。又见行中以乐根先执三苦根而行缓进，舍乐由喜，缓入悲行，称谓“乐道缓进”。渴爱行众生亦有二种：以三苦根者舍苦由忧，速成悲行，称谓“苦道速成”；以乐根先执三苦根而行缓进，舍苦由忧，缓入悲行，称谓“苦道缓进”。以上四道不外五、六者。凡已涅槃或当涅槃者，唯于此四道中而无他，斯则四道以四道次第诠释烦恼，简述诸圣行法，故称为狮子倾开之路。
Tatrime cattāro āhārā, cattāro vipallāsā upādānā yogā ganthā āsavā oghā sallā viññāṇaṭṭhitiyo agatigamanānīti evaṃ imāni sabbāni dasa padāni. Ayaṃ suttassa saṃsandanā.
此中四饮食，四偏差，执著，缚，漏，波，识立，即此全部十项。此为经文所总结。
Cattāro āhārā, tattha yo ca kabaḷīkāro āhāro, yo ca phasso āhāro, ime taṇhācaritena pahātabbā. Tattha yo ca manosañcetanāhāro, yo ca viññāṇāhāro, ime diṭṭhicaritena pahātabbā.
四饮食者，其中浊食及触食，属于渴爱行而应舍弃。意念食及识食，属于见行而应舍弃。
Tattha paṭhamo āhāro paṭhamo vipallāso, dutiyo āhāro dutiyo vipallāso, tatiyo āhāro tatiyo vipallāso, catuttho āhāro catuttho vipallāso, ime cattāro vipallāsā apañcamā achaṭṭhā. Idañca pamāṇā cattāro āhārā.
其中初饮食即初偏差，第二饮食第二偏差，第三饮食第三偏差，第四饮食第四偏差，此四偏差不外五、六。此即四饮食之准则。
Tattha paṭhame vipallāse ṭhito kāme upādiyati, idaṃ kāmupādānaṃ. Dutiye vipallāse ṭhito anāgataṃ bhavaṃ upādiyati, idaṃ sīlabbatupādānaṃ. Tatiye vipallāse ṭhito viparītadiṭṭhiṃ upādiyati, idaṃ diṭṭhupādānaṃ. Catutthe vipallāse ṭhito khandhe attato upādiyati, idaṃ attavādupādānaṃ.
其中，处于第一种谬误时，执著于欲乐，此即欲取执著。处于第二种谬误时，执著于未来有的存在，此即戒律取执著。处于第三种谬误时，执著于错误见解，此即见取执著。处于第四种谬误时，执著于蕴之自我性，此即我见取执著。
Tattha kāmupādāne ṭhito kāme abhijjhāya ganthati, ayaṃ abhijjhākāyagantho. Sīlabbatupādāne ṭhito byāpādaṃ ganthati, ayaṃ byāpādakāyagantho. Diṭṭhupādāne ṭhito parāmāsaṃ ganthati, ayaṃ parāmāsakāyagantho. Attavādupādāne ṭhito papañcento ganthati, ayaṃ idaṃsaccābhinivesakāyagantho.
在欲取执著中，因贪欲而结缔，此为贪结缔。戒律取执著中，因嗔恨而结缔，此为嗔结缔。见取执著中，因怀疑而结缔，此为疑结缔。我见取执著中，因邪思而纠缠，即识别此贪著的结缔。
Tassa ganthaganthitā kilesā āsavanti. Kiṃ pana vuccati āsavantīti? Vippaṭisārā. Ye vippaṭisārā, te anusayā. Tattha abhijjhākāyaganthena kāmāsavo, byāpādakāyaganthena bhavāsavo, parāmāsakāyaganthena diṭṭhāsavo, idaṃsaccābhinivesakāyaganthena avijjāsavo.
这些结缔所缠绕的烦恼称为漏。何谓漏？即烦恼障碍。有烦恼障碍者便是潜伏烦恼，即习气。于此，因贪结缔而生欲漏，因嗔结缔而生取漏，因疑结缔而生见漏，因识别邪思结缔而生无明漏。
Te cattāro āsavā vepullaṃ gatā oghā honti, tena vuccanti ‘‘oghā’’ti. Tattha kāmāsavo kāmogho, bhavāsavo bhavogho, avijjāsavo avijjogho, diṭṭhāsavo diṭṭhogho.
这四种漏如汹涌洪流澎湃奔涌，故名为‘洪流’。其中欲漏称为欲洪，取漏称为取洪，见漏称为见洪，无明漏称为无明洪。
Te cattāro oghā āsayamanupaviṭṭhā anusayasahagatā vuccanti sallāti hadayamāhacca tiṭṭhanti. Tattha kāmogho rāgasallaṃ, bhavogho dosasallaṃ, avijjogho mohasallaṃ, diṭṭhogho diṭṭhisallaṃ.
此四洪流居于根本深处，与潜伏烦恼相依相摄，故称为磋磋，即心病之源。此中欲洪者为贪的心病，取洪者为嗔的心病，无明洪者为痴的心病，见洪者为错误见解的心病。
Imehi catūhi sallehi pariyādinnaṃ viññāṇaṃ catūsu dhammesu tiṭṭhati rūpe vedanāya saññāya saṅkhāresu. Imā catasso viññāṇaṭṭhitiyo. Tattha rāgasallena nandūpasecanaṃ rūpūpagaṃ viññāṇaṃ tiṭṭhati. Dosasallena vedanūpagaṃ. Mohasallena saññūpagaṃ. Diṭṭhisallena nandūpasecanaṃ saṅkhārūpagaṃ viññāṇaṃ tiṭṭhati.
被这四种心病包围的识，现于四处，即色、受、想、行四法中。此四法即四识之所依处。于欲心病上，识缘于色界时生喜悦之识；于嗔心病上，识缘于受界生生烦恼苦乐之识；于痴心病上，识缘于想界生惑乱之识；于见心病上，识缘于行界生分别之识。
Catūhi viññāṇaṭṭhitīhi catubbidhaṃ agatiṃ gacchanti chandā dosā bhayā mohā. Rāgena chandā agatiṃ gacchati, dosena dosā agatiṃ gacchati, mohena mohā agatiṃ gacchati, diṭṭhiyā bhayā agatiṃ gacchati, iti imāni ca kammāni ime ca kilesā ayaṃ saṃsārahetu.
由四种依止识而生起的四种堕趣，分别是欲爱、嗔恨、恐怖与痴迷。这四者分别为：因贪欲而起的欲爱堕趣；因嗔恨而起的嗔恨堕趣；因痴迷而起的痴迷堕趣；因见解而起的恐怖堕趣。在此教法中，这些行为及其所依止的烦恼，正是轮回的根本原因。
Tatthimā catasso disā kabaḷīkāro āhāro ‘‘asubhe subha’’nti vipallāso kāmupādānaṃ kāmayogo abhijjhākāyagantho kāmāsavo kāmogho rāgasallaṃ rūpūpagā viññāṇaṭṭhiti chandā agatigamanaṃ, ayaṃ paṭhamā disā.
于此，四向的第一面是欲取向。其形成条件是饮食——对“不净即净”的颠倒观念；即以错误执取所爱之境为美好，以欲爱执着为根本，缠结贪欲之体。此中含有欲贪烦恼，遂生贪爱之病，导致识依止于色境而起欲爱堕趣，这即是第一面。
Phasso āhāro ‘‘dukkhe sukha’’nti vipallāso sīlabbatupādānaṃ bhavayogo byāpādakāyagantho bhavāsavo bhavogho dosasallaṃ vedanūpagā viññāṇaṭṭhiti dosā agatigamanaṃ, ayaṃ dutiyā disā.
第二面是嗔取向。其形成条件是触——对“苦即乐”的颠倒见；即以错误执取戒律为美好，以有关生存的执着为根本，缠结嗔恨烦恼，遂生嗔恨之病，导致识依止于受而起嗔恨堕趣，这即是第二面。
Manosañcetanāhāro ‘‘anattani attā’’ti vipallāso diṭṭhupādānaṃ diṭṭhiyogo parāmāsakāyagantho diṭṭhāsavo diṭṭhogho diṭṭhisallaṃ saññūpagā viññāṇaṭṭhiti bhayā agatigamanaṃ, ayaṃ tatiyā disā.
第三面是见取向。其形成条件是心意意志——对“无我即有我”的颠倒观念；即以错误执取见解为根本，以责备误解为标志，缠结见解烦恼，遂生见解之病，导致识依止于想境而起恐怖堕趣，这即是第三面。
Viññāṇāhāro ‘‘anicce nicca’’nti vipallāso attavādupādānaṃ avijjāyogo idaṃsaccābhinivesokāyagantho avijjāsavo avijjogho mohasallaṃ saṅkhārūpagā viññāṇaṭṭhiti mohā agatigamanaṃ, ayaṃ catutthī disā. Iti imesaṃ dasannaṃ suttānaṃ paṭhamena padena paṭhamāya disāya ālokanaṃ, dutiyena padena dutiyāya disāya, tatiyena padena tatiyāya disāya, catutthena padena catutthiyā disāya ālokanaṃ, ayaṃ vuccati disā ālokanā. Iminā nayena sabbe kilesā catūsu padesu pakkhipitabbā. Ayaṃ akusalapakkho.
第四面是我取向。其形成条件是识——对“无常即常”的颠倒见；即以错误执取我见为根本，并深陷无明的贪执，缠结无明烦恼，遂生无明之病，导致识依止于行境而起痴迷堕趣，这即是第四面。如此，将上述十种经文的第一句话分别诠释为第一面，第二句话为第二面，第三句为第三面，第四句为第四面，谓之“向之观照”。通过此理，若欲退出生死苦海，便须于此四向上摒弃一切烦恼，乃是不善之途。
Catasso paṭipadā, cattāri jhānāni, cattāro satipaṭṭhānā, cattāro vihārā dibbo brahmā ariyo āneñjo, cattāro sammappadhānā, cattāro acchariyā abbhutā dhammā, cattāro adhiṭṭhānā, cattāro samādhayo chandasamādhi vīriyasamādhi cittasamādhi vīmaṃsāsamādhi, cattāro dhammā sukhabhāgiyā nāññatra bojjhaṅgā nāññatra tapasā nāññatra indriyasaṃvarā nāññatra sabbanissaggā, cattāri appamāṇāni.
四种修行路则有：四禅、四念处、四摄受（四种高贵的止息所在）、神圣梵天（高僧世尊的现迹）、四正勤、四希奇神妙法、四信念、四定——其中包含欲界定、精进定、心定、智慧定；四种法则是享受幸福的条件，非仅有觉支，非仅禁欲，非仅根制，亦非仅全然舍弃，为四种无量法。
Tattha dukkhā paṭipadā dandhābhiññā bhāviyamānā bahulīkariyamānā paṭhamaṃ jhānaṃ paripūreti, paṭhamaṃ jhānaṃ paripuṇṇaṃ paṭhamaṃ satipaṭṭhānaṃ paripūreti, paṭhamaṃ satipaṭṭhānaṃ paripuṇṇaṃ paṭhamaṃ vihāraṃ paripūreti, paṭhamo vihāro paripuṇṇo paṭhamaṃ sammappadhānaṃ paripūreti, paṭhamaṃ sammappadhānaṃ paripuṇṇaṃ paṭhamaṃ acchariyaṃ abbhutaṃ dhammaṃ paripūreti, paṭhamo acchariyo abbhuto dhammo paripuṇṇo paṭhamaṃ adhiṭṭhānaṃ paripūreti, paṭhamaṃ adhiṭṭhānaṃ paripuṇṇaṃ chandasamādhiṃ paripūreti, chandasamādhi paripuṇṇo indriyasaṃvaraṃ paripūreti, indriyasaṃvaro paripuṇṇo paṭhamaṃ appamāṇaṃ paripūreti. Evaṃ yāva sabbanissaggā catutthaṃ appamāṇaṃ paripūreti.
于此，苦行道以坚忍专注之慧得成，渐次增长，充足具足，遂满第一禅。第一禅既具足，则具足第一念处；第一念处具足则具足第一住处；第一住处具足则具足第一正勤；第一正勤具足则具足第一奇特殊胜法；第一奇特殊胜法具足则具足第一坚定；第一坚定具足则具足渴爱专注；渴爱专注具足则具足根绪收摄；根绪收摄具足则具足第一无量；如此，至尽除一切放逸，即第四无量得成充足。
Tattha paṭhamā ca paṭipadā paṭhamañca jhānaṃ paṭhamañca satipaṭṭhānaṃ dibbo ca vihāro paṭhamañca sammappadhānaṃ paṭhamo ca acchariyo abbhuto dhammo saccādhiṭṭhānañca chandasamādhi ca indriyasaṃvaro ca mettā ca appamāṇaṃ. Ayaṃ paṭhamā disā.
此中第一道，即第一禅、第一念处、神圣住处、第一正勤、第一奇特殊胜法、真理坚定、渴爱专注、根绪收摄、慈无量，此为第一方位。
Dutiyā ca paṭipadā khippābhiññā dutiyañca jhānaṃ dutiyañca satipaṭṭhānaṃ brahmā ca vihāro dutiyañca sammappadhānaṃ dutiyo ca acchariyo abbhuto dhammo cāgādhiṭṭhānañca cittasamādhi ca tapo ca karuṇā ca appamāṇaṃ. Ayaṃ dutiyā disā.
第二道迅速得成，具足第二禅、第二念处、梵住、第二正勤、第二奇特殊胜法、布施坚定、心专注、苦修及慈悲无量，此为第二方位。
Tatiyā ca paṭipadā dandhābhiññā tatiyañca jhānaṃ tatiyañca satipaṭṭhānaṃ ariyo ca vihāro tatiyañca sammappadhānaṃ tatiyo ca acchariyo abbhuto dhammo saccādhiṭṭhānañca vīriyasamādhi ca bojjhaṅgā ca muditā ca appamāṇaṃ. Ayaṃ tatiyā disā.
第三道以坚忍专注而得，具足第三禅、第三念处、高贵住处、第三正勤、第三奇特殊胜法、真理坚定、精进专注、觉支及随喜无量，此为第三方位。
Catutthī ca paṭipadā khippābhiññā catutthañca jhānaṃ catutthañca satipaṭṭhānaṃ āneñjo ca vihāro catutthañca sammappadhānaṃ catuttho ca acchariyo abbhuto dhammo upasamādhiṭṭhānañca vīmaṃsāsamādhi ca sabbanissaggo ca upekkhā ca appamāṇaṃ. Ayaṃ catutthī disā. Imāsaṃ catunnaṃ disānaṃ yā ālokanā, ayaṃ vuccati disālocano nāma nayo.
第四道迅速成就，具足第四禅、第四念处、无欲住处、第四正勤、第四奇特殊胜法、安住坚定、思维专注、彻底放弃（执着）、捨无量，此为第四方位。以上四方位之省察，谓之方位观照，亦称方位观察指南。
Tatthāyaṃ yojanā – cattāro ca āhārā, catasso ca paṭipadā, cattāro ca vipallāsā, cattāro ca satipaṭṭhānā, cattāri ca upādānāni, cattāri ca jhānāni, cattāro ca yogā, cattāro ca vihārā, cattāro ca ganthā, cattāro ca sammappadhānā, cattāro ca āsavā, cattāro ca acchariyā abbhutā dhammā, cattāro ca oghā, cattāri ca adhiṭṭhānāni, cattāri ca sallāni, cattāro ca samādhayo, catasso ca viññāṇaṭṭhitiyo, cattāro ca sukhabhāgiyā dhammā, cattāri ca agatigamanāni cattāri ca appamāṇāni. Iti kusalākusalānaṃ pakkhapaṭipakkhavasena yojanā. Ayaṃ sīhavikkīḷite disālocano nayo.
于此有结缔——四食、四道、四种失正、四念处、四缠取、四禅、四瑜伽、四住处、四结、四正勤、四染污、四奇异殊胜法、四洪流、四坚定、四箭、四定、四识所在、四幸饶法、四不归转、四无量。此乃善恶双方对立之结缔，称为狮子玩耍中之方位观察指南。
Tassa cattāri sāmaññaphalāni pariyosānaṃ, tattha paṭhamāya disāya sotāpattiphalaṃ pariyosānaṃ, dutiyāya sakadāgāmiphalaṃ, tatiyāya anāgāmiphalaṃ, catutthiyā arahattaphalaṃ pariyosānanti.
于此四种圣果得尽中，第一为初向果得尽，第二为一来果得尽，第三为不还果得尽，第四为阿拉汉果得尽。
Tattha katamo tipukkhalanayo? Paṭipadāvibhāgena catūsu puggalesu yo sukhāya paṭipadāya khippābhiññāya niyyāti, ayaṃ ugghaṭitaññū. Yo sukhāya vā paṭipadāya, dandhābhiññāya, dukkhāya vā paṭipadāya khippābhiññāya niyyāti, ayaṃ vipañcitaññū. Yo dukkhāya paṭipadāya dandhābhiññāya niyyāti, ayaṃ neyyo. Iti cattāro hutvā tayo honti. Tattha ugghaṭitaññussa samathapubbaṅgamā vipassanā sappāyā . Neyyassa vipassanāpubbaṅgamo samatho, vipañcitaññussa samathavipassanā yuganaddhā. Ugghaṭitaññussa mudukā desanā, neyyassa tikkhā desanā, vipañcitaññussa tikkhamudukā desanā.
其三乘中何者为三种智慧？以修行分类，于四众中安乐修行且速得通达者，谓之显露智慧。或安乐修行但缓得通达者，谓之分散智慧。或于痛苦修行且缓得通达者，谓之该弃智慧。如是四种，但其实三种。显露智慧者，以止禅为先行观；该弃智慧者，以观为先行止；分散智慧者止观相应。显露智慧者言辞柔和，该弃智慧者言辞锐利，分散智慧者言辞既锐又柔。
Ugghaṭitaññussa adhipaññāsikkhā, vipañcitaññussa adhicittasikkhā ca adhipaññāsikkhā ca, neyyassa adhisīlasikkhā ca adhicittasikkhā ca adhipaññāsikkhā ca. Iti imesaṃ puggalānaṃ catūhi paṭipadāhi niyyānaṃ.
显露智慧者修习高级慧学，分散智慧者修习高级心学及高级慧学，该弃智慧者修习高级戒学、高级心学及高级慧学。此乃众生于此四种修行而得归入。
Tatthāyaṃ saṃkilesapakkho, tīṇi akusalamūlāni, tayo phassā, tisso vedanā, tayo upavicārā, tayo kilesā, tayo vitakkā, tayo pariḷāhā, tīṇi saṅkhatalakkhaṇāni, tisso dukkhatā.
于是有染污系，三恶根，三触，三受，三染，三念头，三渴求，三缠缚相，三苦苦。
Tīṇi akusalamūlānīti lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ. Tayo phassāti sukhavedanīyo phasso, dukkhavedanīyo phasso, adukkhamasukhavedanīyo phasso. Tisso vedanāti sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Tayo upavicārāti somanassūpavicāro, domanassūpavicāro, upekkhūpavicāro. Tayo kilesāti lobho, doso, moho. Tayo vitakkāti kāmavitakko, byāpādavitakko, vihiṃsāvitakko. Tayo pariḷāhāti rāgajo, dosajo, mohajo. Tīṇi saṅkhatalakkhaṇānīti uppādo, ṭhiti, vayo. Tisso dukkhatāti dukkhadukkhatā, vipariṇāmadukkhatā, saṅkhāradukkhatā.
三恶根者即贪、嗔、痴根本。三触者为乐触、苦触、不苦不乐触。三受者为乐受、苦受、不苦不乐受。三染者同贪、嗔、痴。三念头者为欲念、嗔念、害念。三渴求者为由贪、由嗔、由痴起。三缠缚相者为生、住、灭。三苦苦者为苦本苦、变苦及行苦。
Tattha lobho akusalamūlaṃ manāpikena ārammaṇena samuṭṭhahati. Tadeva manāpikārammaṇaṃ paṭicca uppajjati sukhavedanīyo phasso, sukhavedanīyaṃ phassaṃ paṭicca uppajjati sukhā vedanā, sukhaṃ vedanaṃ paṭicca uppajjati somanassūpavicāro, somanassūpavicāraṃ paṭicca uppajjati rāgo, rāgaṃ paṭicca uppajjati kāmavitakko, kāmavitakkaṃ paṭicca uppajjati rāgajo pariḷāho, rāgajaṃ pariḷāhaṃ paṭicca uppajjati uppādo saṅkhatalakkhaṇaṃ, uppādaṃ saṅkhatalakkhaṇaṃ paṭicca uppajjati vipariṇāmadukkhatā.
在此贪为恶根，由所好所缘而起。由此所好所缘而生出乐触，乐触生乐受，乐受生欢喜，欢喜生贪念，贪念生欲念，欲念生由贪而起之渴求，由此渴求生缠缚灭相，又由此缠缚灭相生变苦。
Doso akusalamūlaṃ amanāpikena ārammaṇena samuṭṭhahati. Tadeva amanāpikārammaṇaṃ paṭicca uppajjati dukkhavedanīyo phasso, dukkhavedanīyaṃ phassaṃ paṭicca uppajjati dukkhā vedanā, dukkhaṃ vedanaṃ paṭicca uppajjati domanassūpavicāro, domanassūpavicāraṃ paṭicca uppajjati doso, dosaṃ paṭicca uppajjati byāpādavitakko, byāpādavitakkaṃ paṭicca uppajjati dosajo pariḷāho, dosajaṃ pariḷāhaṃ paṭicca uppajjati ṭhitassa aññathattaṃ saṅkhatalakkhaṇaṃ, ṭhitassa aññathattaṃ saṅkhatalakkhaṇaṃ paṭicca uppajjati dukkhadukkhatā.
嗔恨是不善的根本，由无仁爱的对象而生起。正因无仁爱的对象，生起令苦受生起的触，正因苦受生起的触，生起苦受，正因苦受生起贪惑和忧郁，正因贪惑和忧郁，生起嗔恨，正因嗔恨，生起有嗔恨的念头，正因有嗔恨的念头，生起由嗔恨产生的热恼，正因嗔恨生的热恼，生起心的分别异相，正因分别异相生起苦的苦苦。
Moho akusalamūlaṃ upekkhāṭhāniyaṃ ārammaṇena samuṭṭhahati. Tadeva upekkhāṭhāniyaṃ ārammaṇaṃ paṭicca uppajjati adukkhamasukhavedanīyo phasso, adukkhamasukhavedanīyaṃ phassaṃ paṭicca uppajjati adukkhamasukhā vedanā, adukkhamasukhaṃ vedanaṃ paṭicca uppajjati upekkhūpavicāro, upekkhūpavicāraṃ paṭicca uppajjati moho, mohaṃ paṭicca uppajjati vihiṃsāvitakko, vihiṃsāvitakkaṃ paṭicca uppajjati mohajo pariḷāho, mohajaṃ pariḷāhaṃ paṭicca uppajjati vayo saṅkhatalakkhaṇaṃ, vayaṃ saṅkhatalakkhaṇaṃ paṭicca uppajjati saṅkhāradukkhatā. Iti ayaṃ tīhi ākārehi kilesānaṃ niddeso. Yo koci akusalapakkho, sabbo so tīsu akusalamūlesu samosaratīti.
痴恼是不善的根本，由不动摇的无分别心的对象而生起。正因无分别心的对象，生起非苦非乐受生起的触，正因非苦非乐受生起的触，生起非苦非乐受，正因非苦非乐受，生起平等无分别心的动摇，正因平等无分别心的动摇，生起痴恼，正因痴恼，生起生于痴恼的恶意念头，正因恶意念头生起痴恼的热恼，正因痴恼的热恼，生起无常的分别相，正因无常分别相生起行蕴苦苦。如此用三种方式描写烦恼的本质。若有人是无善根的一方，则他在三种不善根中都是流转者。
Tattha katamo kusalapakkho? Tīṇi kusalamūlāni alobho, adoso, amoho. Tisso paññā sutamayī, cintāmayī, bhāvanāmayī. Tayo samādhī savitakkasavicāro, avitakkavicāramatto, avitakkaavicāro. Tisso sikkhā adhisīlasikkhā, adhicittasikkhā , adhipaññāsikkhā. Tīṇi nimittāni samathanimittaṃ, paggahanimittaṃ, upekkhānimittaṃ. Tayo vitakkā nekkhammavitakko, abyāpādavitakko, avihiṃsāvitakko. Tīṇi indriyāni anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ. Tayo upavicārā nekkhammūpavicāro, abyāpādūpavicāro, avihiṃsūpavicāro tisso esanā kāmesanā, bhavesanā, brahmacariyesanā. Tayo khandhā sīlakkhandho, samādhikkhandho, paññākkhandho.
那么，什么是善的根本呢？有三种善根：不贪、无嗔、无痴。三者皆由智慧所听闻、思惟、修习所成。三者与三种禅定相应：有思维与内观的禅定、无思维内观的禅定、无思维无观的禅定。三者对应三种修习：道德修习、心意识修习、智慧修习。三种标志为：止的标志、集的标志、无分别心的标志。三种思维为：决意断舍离的思维、无嗔恨的思维、不伤害的思维。三种非观心为：断舍离的非观心、无嗔恨之非观心、不伤害之非观心。三种欲望动机为：欲欲、存在欲、解脱欲。三蕴为：戒蕴、定蕴、慧蕴。
Tattha alobho kusalamūlaṃ sutamayipaññaṃ paripūreti. Sutamayi paññā paripuṇṇā savitakkasavicāraṃ samādhiṃ paripūreti, savitakkasavicāro samādhi paripuṇṇo adhisīlasikkhaṃ paripūreti, adhisīlasikkhā paripuṇṇā samathanimittaṃ paripūreti, samathanimittaṃ paripuṇṇaṃ nekkhammavitakkaṃ paripūreti, nekkhammavitakko paripuṇṇo anaññātaññassāmītindriyaṃ paripūreti, anaññātaññassāmītindriyaṃ paripuṇṇaṃ nekkhammasitūpavicāraṃ paripūreti, nekkhammūpavicāraṃ paripuṇṇo kāmesanaṃ pajahati. Kāmesanappahānaṃ sīlakkhandhaṃ paripūreti.
其中，不贪为善的根本，滋养听闻慧智。听闻慧智充足时，充满有思维与内观的禅定，禅定充满思维内观，成就戒修习。戒修习充足时，完成止的标志，止的标志充足时，成就断舍离的思维。断舍离的思维充足时，充满未分别无我之根的根能。未分别无我之根充足时，成就断舍离的非观心。断舍离的非观心具足时，断除欲欲。断除欲欲即成就戒蕴。
Adoso kusalamūlaṃ cintāmayipaññaṃ paripūreti, cintāmayipaññā paripuṇṇā avitakkavicāramattaṃ samādhiṃ paripūreti, avitakkavicāramatto samādhi paripuṇṇo adhicittasikkhaṃ paripūreti, adhicittasikkhā paripuṇṇā upekkhānimittaṃ paripūreti, upekkhānimittaṃ paripuṇṇaṃ abyāpādavitakkaṃ paripūreti, abyāpādavitakko paripuṇṇo aññindriyaṃ paripūreti, aññindriyaṃ paripuṇṇaṃ abyāpādūpavicāraṃ paripūreti, abyāpādūpavicāro paripuṇṇo bhavesanaṃ pajahati, bhavesanappahānaṃ samādhikkhandhaṃ paripūreti.
无嗔为善的根本，滋养思维慧智。思维慧智充足时，充满无思维内观的禅定，禅定充满无思维的内观，成就心意识修习。心意识修习充足时，完成平等无分别心的标志。平等无分别心的标志充足时，成就无嗔恨的思维。无嗔恨的思维充足时，充满其他根（非根本根）的根能。其他根充足时，成就无嗔恨的非观心。无嗔恨的非观心充足时，断除存在欲。断除存在欲即成就定蕴。
Amoho kusalamūlaṃ bhāvanāmayipaññaṃ paripūreti, bhāvanāmayipaññā paripuṇṇā avitakkaavicāraṃ samādhiṃ paripūreti, avitakkaavicāro samādhi paripuṇṇo adhipaññāsikkhaṃ paripūreti, adhipaññāsikkhā paripuṇṇā paggahanimittaṃ paripūreti, paggahanimittaṃ paripuṇṇaṃ avihiṃsāvitakkaṃ paripūreti, avihiṃsāvitakko paripuṇṇo aññātāvindriyaṃ paripūreti, aññātāvindriyaṃ paripuṇṇaṃ avihiṃsūpavicāraṃ paripūreti, avihiṃsūpavicāro paripuṇṇo brahmacariyesanaṃ paripūreti, brahmacariyesanā paripuṇṇā paññākkhandhaṃ paripūreti.
无痴为善的根本，滋养修习慧智。修习慧智充足时，充满无思维无观的禅定，禅定充满内观，成就智慧修习。智慧修习充足时，完成集的标志。集的标志充足时，成就无伤害的念头。无伤害的念头充足时，充满未知受根。未知受根充足时，成就无伤害的非观心。无伤害非观心充足时，培养解脱欲。解脱欲充足时，成就解脱修行根。解脱修行根充足时，养成慧蕴。
Iti ime tayo dhammā akusalapakkhikā kusalapakkhikā ca tikaniddesehi niddiṭṭhā tipukkhalanayassa disā nāma. Tassa pariyosānaṃ tayo vimokkhā appaṇihito suññato animitto, ayaṃ tipukkhalo nāma dutiyo nayo.
如是，这三法，即不善境界、不善转向之法及善转向之法，在三种归纳中已被说明，名为三转向境界。它们的尽头为三种解脱：解脱、无执、空相、无著。这即为三转向境界之第二归纳。
Tattha ye ime tayo puggalā ugghaṭitaññū vipañcitaññū neyyoti imesaṃ tiṇṇaṃ puggalānaṃ dve puggalā sukhāya paṭipadāya khippābhiññāya, sukhāya paṭipadāya dandhābhiññāya ca niyyanti, dveyeva puggalā dukkhāya paṭipadāya khippābhiññāya, dukkhāya paṭipadāya dandhābhiññāya ca niyyanti, ime cattāro. Te visesena dve honti diṭṭhicarito ca taṇhācarito ca. Ime cattāro hutvā tayo honti, tayo hutvā dve honti. Imesaṃ dvinnaṃ puggalānaṃ ayaṃ saṃkileso – avijjā ca taṇhā ca ahirīkañca anottappañca asati ca asampajaññañca nīvaraṇāni ca saṃyojanāni ca ajjhosānañca abhiniveso ca ahaṃkāro ca mamaṃkāro ca assaddhiyañca dovacassatā ca kosajjañca ayonisomanasikāro ca vicikicchā ca avijjā ca asaddhammassavanañca asamāpatti ca.
其间，那些三种人被称为开悟者、分别者或不可教者，亦即这三类人中，有两类人在安乐之道上以迅速的通达和稳定的通达获胜；同样有两类人在痛苦之道上以迅速的通达和稳定的通达获胜，总共为四类。其中显著的是两类具有见行为和渴爱行为。这四类存在之后便成三类，三类之后复成两类。在这两类众生中，存在多种污染——即无明、渴爱、无耻、无怖、无实、无觉察、五盖、四缚、热衷、执着、自我我执、不信、谤法、闲谈及不善思维、怀疑无明及不能正闻正入等。
Tattha avijjā ca ahirīkañca asati ca nīvaraṇāni ca ajjhosānañca ahaṃkāro ca assaddhiyañca kosajjañca vicikicchā ca asaddhammassavanañca, ayaṃ ekā disā.
其中无明、无耻、无实、五盖、热衷、自我我执、不信、闲谈及怀疑正法听受，构成一方。
Taṇhā ca anottappañca asampajaññañca saṃyojanāni ca abhiniveso ca mamaṃkāro ca dovacassatā ca ayonisomanasikāro ca avijjā ca asamāpatti ca, ayaṃ dutiyā disā. Dasannaṃ dukānaṃ dasa padāni paṭhamā disāti kātabbāni. Saṃkhittena atthaṃ ñāpenti paṭipakkhe kaṇhapakkhassa dasannaṃ dukānaṃ dasa padāni dutiyakāni, ayaṃ dutiyā disā.
渴爱、无怖、无觉察、四缚、执着、自我我执、谤法、不善思维、无明及不能正入听受，构成另一方。此为痛苦之道的二十种烦恼的十种分别，应被视为第一方。简言之，其意为对立面黑暗之中，痛苦之道的十种分别则是第二方。
Tattha katamo kusalapakkho? Samatho ca vipassanā ca vijjā ca caraṇañca sati ca sampajaññañca hirī ca ottappañca ahaṃkārappahānañca mamaṃkārappahānañca sammāvāyāmo ca yonisomanasikāro ca sammāsati ca sammāsamādhi ca paññā ca nibbidā ca samāpatti ca saddhammassavanañca somanassañca dhammānudhammapaṭipatti ca.
那么何为善转向境界？即为安心、观照、智慧、正行、念、正知、持戒、无耻、无怖、弃除我执与我所有执、有正精进、智慧正思维、正念、正定、智慧、厌离、止息、正信、闻法欢喜、依法修行诸法。
Dasannaṃ dukānaṃ samathādīni somanassapariyosānāni paṭhamāni dasa padāni paṭhamā disā, vipassanādīni dhammānudhammapaṭipattipariyosānāni dutiyāni dasa padāni dutiyā disā. Iti akusalapakkhe kusalapakkhe ca nandiyāvaṭṭassa nayassa catasso disā.
痛苦之道中安心等二十种欢喜之所终止即为第一十种分别；观照等依法修行终止则为第二十种分别。由此可知，不善转向与善转向乃生死之轮的四方所在。
Tāsu kusalapakkhe samathādīhi akusalapakkhe taṇhādayo pahānaṃ gacchanti, tesaṃ pahānā rāgavirāgā cetovimutti, kusalapakkhe vipassanādīhi akusalapakkhe avijjādayo pahānaṃ gacchanti, tesaṃ pahānā avijjāvirāgā paññāvimutti. Iti imā dve vimuttiyo nandiyāvaṭṭanaye pariyosānaṃ.
在这些善法方面，借由止等法门，断除不善法方面如渴爱等，彼此断除即称为贪欲的断灭，心的解脱；在善法方面，借由观等法门，断除不善法方面的无明等，彼此断除即称为无明的断灭，智慧的解脱。如此这两种解脱犹如幸福的轮回的终结。
Tattha taṇhā avijjā samatho vipassanāti cattāri padāni, tesu aṭṭhārasa mūlapadāni samosaranti. Kathaṃ? Samatho ca alobho ca adoso ca asubhasaññā ca dukkhasaññā cāti imāni pañca padāni samathaṃ bhajanti, vipassanā ca amoho ca aniccasaññā ca anattasaññā cāti imāni cattāri padāni vipassanaṃ bhajanti. Evaṃ nava padāni kusalāni dvīsu padesu samosaranti. Taṇhā ca lobho ca doso ca subhasaññā ca sukhasaññā cāti imāni pañca padāni taṇhaṃ bhajanti, avijjā ca moho ca niccasaññā ca attasaññā cāti imāni cattāri padāni avijjaṃ bhajanti. Evaṃ nava padāni akusalāni dvīsu padesu samosaranti. Iti tipukkhalo ca sīhavikkīḷito ca nandiyāvaṭṭanayaṃ anuppavisanti.
其中渴爱、无明、止、观共分为四步，这四步中有十八个根本法相相应融合。如何？止法包括贪、嗔、无欲、恶见、苦见五根本法相；观法包括无明、愚痴、无常相、无我相四根本法相。如此这九个法相在两方面融合成善法。渴爱、贪欲、嗔恚、美相、乐相五根本法相组成贪爱；无明、愚痴、常见、我见四根本法相组成无明。由此这九个法相在两方面融合成为不善法。如此，这两种轮回的表征——渴爱和无明譬如狮子的两种狂暴表现，不会同入另一轮回。
Kathaṃ tipukkhale naye itare dve nayā anuppavisanti? Vipassanā ca amoho ca aniccasaññā ca anattasaññā cāti imāni cattāri padāni amoho, samatho ca alobho ca asubhasaññā ca dukkhasaññā cāti imāni cattāri padāni alobho, adoso adoso eva. Evaṃ nava padāni kusalāni tīsu padesu samosaranti. Taṇhā ca lobho ca subhasaññā ca sukhasaññā cāti imāni cattāri padāni lobho, avijjā ca moho ca niccasaññā ca attasaññā cāti imāni cattāri padāni moho, doso doso eva. Evaṃ nava padāni akusalāni tīsu padesu samosaranti. Iti tipukkhale naye itare dve nayā anuppavisanti.
如何在渴爱轮回断灭时，狮子的两种狂暴轮回却未入此？观法包括无明、愚痴、无常、无我这四根本法相组成愚痴；止法包括无贪、无嗔、恶相、苦相这四根本法相组成无贪，嗔恚即嗔恚本身。如此九个善法在三方面融合成法。渴爱、贪欲、美相、乐相四根本法相组成贪欲；无明、愚痴、常见、我见四根本法相组成愚痴；嗔恚即嗔恚本身。这九个不善法在三方面融合成法。如此，狮子的两种狂暴轮回各自未入另一轮回。
Kathaṃ catūsu padesu aṭṭhārasa mūlapadāni samosaranti? Taṇhā ca subhasaññā ca, ayaṃ paṭhamo vipallāso. Lobho ca sukhasaññā ca, ayaṃ dutiyo vipallāso. Avijjā ca niccasaññā ca, ayaṃ tatiyo vipallāso. Moho ca attasaññā ca, ayaṃ catuttho vipallāso. Iti nava padāni akusalāni catūsu padesu samosaranti. Samatho ca asubhasaññā ca paṭhamaṃ satipaṭṭhānaṃ, alobho ca dukkhasaññā ca dutiyaṃ satipaṭṭhānaṃ, vipassanā ca aniccasaññā ca tatiyaṃ satipaṭṭhānaṃ, amoho ca anattasaññā ca catutthaṃ satipaṭṭhānaṃ. Iti nava padāni kusalāni catūsu padesu samosaranti. Evaṃ sīhavikkīḷitanaye itare dve nayā anuppavisanti. Tiṇṇañhi nayānaṃ yā bhūmiyo gocaro, so ekekaṃ nayaṃ anuppavisati. Tasmā ekekassa nayassa akusale vā dhamme viññāte kusale vā paṭipakkho anvesitabbo. Paṭipakkhaṃ anvesitvā so nayo niddisitabbo. Tamhi naye niddiṭṭhe yathā ekamhi naye itaresaṃ nayānaṃ mūlapadāni anuppaviṭṭhāni, tato tato nīharitvā niddisitabbāni. Ekekasmiñhi naye aṭṭhārasa mūlapadāni anuppaviṭṭhāni.
如何在四个方面融合十八根本法相？渴爱与美相，这为第一种错误观念；贪欲与乐相，为第二种错误观念；无明与常见，为第三种错误观念；愚痴与我见，为第四种错误观念。如此这九个不善法在四个方面融合。止法与恶相对应第一念处，非贪对应第二念处，无欲对应第三念处，愚痴与我见对应第四念处。如此这九个善法在四方面融合。因此在狮子狂暴轮回中，另外两种轮回则各不相入。三种轮回的境地与所涵盖范围完全各异，每个轮回都有其应住的状态。因此应分别观察每个轮回中对应的不善与善法的对立，明确其差异。每个轮回中十八根本法相分别具足而未融合。
Tattha ekekasmiṃ dhamme viññāte sabbe dhammā viññātā honti. Imesaṃ tiṇṇaṃ nayānaṃ sīhavikkīḷitassa nayassa cattāri phalāni pariyosānaṃ paṭhamāya disāya paṭhamaṃ phalaṃ, dutiyāya disāya dutiyaṃ phalaṃ, tatiyāya disāya tatiyaṃ phalaṃ, catutthāya disāya catutthaṃ phalaṃ pariyosānaṃ.
在每一法中，一切法都为所知法。三种轮回中轮回支配轮回的四种结果，第一境界对应第一结果，第二境界对应第二结果，第三境界对应第三结果，第四境界对应第四结果。
Tipukkhalassa nayassa tayo vimokkhā pariyosānaṃ paṭhamāya disāya appaṇihito, dutiyāya suññato, tatiyāya animitto vimokkho pariyosānaṃ.
在渴爱轮回中，三种解脱的终结，第一境界为非执著，第二境界为空，第三境界为无相解脱的终结。
Nandiyāvaṭṭassa nayassa dve vimuttiyo pariyosānaṃ paṭhamāya disāya taṇhāvirāgā cetovimutti, dutiyāya disāya avijjāvirāgā paññāvimutti pariyosānaṃ. Imesu tīsu nayesu yā aṭṭhārasannaṃ padānaṃ ālocanā, ayaṃ disālocano nayo. Yā āloketvā kusalapakkhe akusalapakkhe ca ‘‘ayaṃ dhammo imaṃ dhammaṃ bhajatī’’ti jānantena sammā yojanā, ayaṃ aṅkuso nayoti ime pañca nayā.
南提阿瓦塔之导引有两种解脱结果：初者为第一方，名为贪欲熄灭之心解脱；第二方为第二方向，名为无明熄灭之智慧解脱。于此三种导引中，八十八字句的辨析，谓之方光导引。凭此方光，善法恶法俱知其理，明白『此为法，法亦护持』之理而正确契合，故称此为钳制导引，且此等共五种导引也。
Nayasamuṭṭhānavāravaṇṇanā niṭṭhitā. · 方法与起源品释义已毕。