Nayasamuṭṭhānaṃ · 道生起复注

315 段 · CSCD 巴利原典

4. Paṭiniddesavāravaṇṇanā四、再阐释章注释

1. Desanāhāravibhaṅgavaṇṇanā一、说示导法分别注释

§5

5.Anvatthasaññatanti atthānugatasaññabhāvaṃ, ‘‘desanāhāro’’ti ayaṃ saññā anvatthā atthānugatāti attho.

第五条 “随义知见”者，谓随从意趣而生起的知见，此知见称为“说法之粗分辨”。“随义知见”即意旨随顺的见解。

Avuttamevāti pubbe asaṃvaṇṇitapadameva. ‘‘Dhammaṃ vo’’tiādi (ma. ni. 3.420) vacanassa sambandhaṃ dassetuṃ ‘‘kattha panā’’tiādi vuttaṃ. Tepiṭakassa hi buddhavacanassa saṃvaṇṇanālakkhaṇaṃ nettippakaraṇaṃ, tañca pariyattidhammasaṅgāhake suttapade saṃvaṇṇetabbabhāvena gahite gahitameva hoti. Tenāha ‘‘desanāhārena…pe… dassetī’’ti.

“未曾说说”者，指以前未曾被文字记载的语句。像《法句经》中“有法予汝”等语句，是为说明与经文关联之用而提出“何处如是”等解说。三藏佛陀言教的文字记载，正是通过注释品中对词语解释完善而成，因此谓之“说法之粗分辨……说明”。

Yesaṃ assādādīnaṃ vibhajanalakkhaṇo desanāhāro, te gāthāya, idhāpi ca āgate ‘‘assādaṃ ādīnava’’ntiādinā udāharaṇavasena vibhajituṃ ‘‘tattha katamo assādo’’tiādi āraddhaṃ. Tattha tatthāti tassaṃ ‘‘assādādīnavatā’’ti gāthāyaṃ vutto katamo assādo. Atha vā ‘‘assādaṃ ādīnava’’ntiādinā yo idha assādādīnaṃ uddeso, tattha katamo assādoti ceti attho. Esa nayo sesesupi. Kammakaraṇatthabhinnassa visayavisayitālakkhaṇassa assādadvayassa nidassanatthaṃ gāthādvayudāharaṇaṃ, tathā kāmavipariṇāmalakkhaṇassa, vaṭṭadukkhalakkhaṇassa cāti duvidhassāpi ādīnavassa nidassanatthaṃ ‘‘ariyamaggo nibbāna’’nti duvidhassāpi nissaraṇassa nidassananidassanatthañca dve dve gāthā udāhaṭā.

所谓“说法之粗分辨”者，乃是基于感触等分别特征构成的粗分辨。此处引用偈语，并以上述“感触”等作为例证，开始说明“何种感触”。偈语中即释明“感触之所含”等义。又或以“感触之粗分辨”为名，指此处感触诸别分别，说明何种感触义。此方法适用于一切。举例而言，为彰显感触二种的内涵，特以偈语示范；又如适用阐明欲界变化之相、出生轮回之苦等，均以双重偈语分别说明；并对“圣道涅槃”双重涅槃及双重解脱，分别以偈语加以举证。

Dhammo have rakkhati dhammacārinti (jā. 1.10.102-103; netti. 5, 26, 31; peṭako. 22) ettha dhammacārino maggaphalanibbānehi sātisayārakkhā sambhavati, sampattibhavassāpi vipariṇāmasaṅkhāradukkhatāhi duggatibhāvo icchitovāti adhippāyenāha ‘‘nissaraṇaṃ anāmasitvā’’ti. Tathā hi vakkhati ‘‘nibbānaṃ vā upanidhāya sabbā upapattiyo duggatī’’ti.

“法则护法者”为多处典籍所述，如《因缘经》《净网论》《圆教经》等，此处谓法行者因修行正道果与涅槃得以守护，即便境界转变，苦不善道不会产生。故有权威言：“勿捉住解脱”，亦即明示“涅槃永远护持，一切烦恼终灭”。

Avekkhassūti vidhānaṃ. Tassā pana avekkhāya pavattiākāro, visayo, kattā ca ‘‘suññato, lokaṃ, mogharājā’’ti padattayena vuttāti āha – ‘‘suññato…pe… āṇattī’’ti. Tattha saṅkhārānaṃ suññatā anattasabhāvatāya, attasuññatāya ca siyā. Yato te na vasavattino, attasāravirahitā ca, yato te anattā, rittā, tucchā ca attanā, tadubhayaṃ dasseti ‘‘avasavattitā’’tiādinā. Evaṃ maccutaro siyāti evaṃ paṭipattiyā maccutaro bhaveyyāti attho. Parikappetvā vidhiyamānassa maccutaraṇassa pubbabhāgapaṭipadā desanāya paccakkhato sijjhamānaṃ sātisayaṃ phalanti āha ‘‘tassa yaṃ…pe… phala’’nti.

“审视”即方法之意。审视有三法：对象、施为及“空无”“世间”“无明王”等称谓。于此例说，称“四念处”等构成心法之空无性质及自性无我。由于心法不能自制，无独立本质，无我则无所有。此两面之理谓为“无自制”，故可断灭生死转轮，说明修行由此而成就寂灭。故事引出此心法灭度之功德，谓“此功德恒有益”。

§6

6.Udāharaṇavasenāti nidassanavasena. Tattha ‘‘puggalavibhāgenā’’ti iminā ugghaṭitaññuādipuggalapayojito assādādīsu bhagavato desanāvisesoti dasseti.

“例如”谓借显说法之明证。此处开示“依人分类”即释明个人分类方法常被先知开导并据此辨析感触等诸法，即是世尊修行讲解要义。

Ghaṭitamattanti sotadvārānusārena manodvārikaviññāṇasantānena ālambitamattaṃ. Sassatādiākārassāti sassatucchedākārassa. Idañhi dvayaṃ dhammadesanāya cāletabbaṃ, na anulomikakhanti, yathābhūtañāṇaṃ vā. Etasmiñhi catukke āsayasāmaññatā. Vuttañhetaṃ –

『壶满』者，依据流出之门，依止心门识流的所依力量。『常有等形』者，是指存在与断灭两种状态。此二者应于法义说中被激发，而非顺逆相违，犹如真实之知。此中显现四种染污习性。经中说曰——

‘‘Sassatucchedadiṭṭhī ca, khanti cevānulomikā;

『常断见，亦是顺逆之忍；』

Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasaññita’’nti. (visuddhi. mahāṭī. 1.136; dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā; sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā, verañjakaṇḍavaṇṇanā; vi. vi. ṭī. 1.verañjakaṇḍavaṇṇanā);

『对此真实之知，谓为染污所取。』（见清净论·大品第1章136；长部·尼柯耶注疏·大品第一大合唱诠释；要义注疏·第一大合唱诠释；薇梨耶·注疏·第一大合唱诠释）

Calanāyāti vikkhambhanāya. Parānuvattiyāti samucchedanāya. Ugghaṭite jānātīti ugghaṭitaññūti mūlavibhujādipakkhepena saddasiddhi veditabbā. Vipañcitanti ‘‘visamaṃ candimasūriyā parivattantī’’tiādīsu (a. ni. 4.70) viya bhāvanapuṃsakaniddesoti āha ‘‘mandaṃ saṇika’’nti. Nissaraṇaādīnavanissaraṇaassādādīnavanissaraṇānaṃ vibhāvanā veneyyattayavinayanasamatthā.

『激发』者谓扰动；『随从他者』者谓断灭。『壶满知』者，意指根本分解等方面的词义成立应知。『偏散者』义如经说「不正的月日星辰轮转」等文（增支经第四章第70节）示为造作之人发，谓之「缓慢的沙尼迦」。解脱等烦恼之区别，当以戏论律法为度。

Cattāroti assādo ca ādīnavo ca assādo ādīnavo ca assādo nissaraṇañcāti ete cattāro. Yadi nissaraṇavibhāvanā veneyyavinayanasamatthā, kasmā pañcamo na gahitoti āha ‘‘ādīnavāvacanato’’ti. Yadi hi ugghaṭitaññuṃ sandhāya ayaṃ nayo vuccati, nissaraṇamattena siddhaṃ siyā. Atha vipañcitaññuṃ, neyyaṃ vā, ādīnavo ca nissaraṇañca assādo ca ādīnavo nissaraṇañca vattabbo siyā? Tathā appavattattā na gahito. Tenāha ‘‘ādīnavāvacanato’’tiādi. Desananti sāmaññato gahitaṃ ‘‘suttekadesaṃ gāthaṃ vā’’ti viseseti. Padaparamaaggahaṇañcettha saupāyassa nissaraṇassa anāmaṭṭhattā.

『四者』者，烦恼与其所难，烦恼所难与戏论皆四者。若解脱的分别能以戏论律法为度，何不第五者存在？故有称为『难言』。若论壶满知，法则清楚，则以解脱为准。又谈偏散知者，不净与解脱、烦恼与所难也应定为烦恼、所难，否则不可成立。故称为『难言』。这里所说说法，通常指种子或韵文颂句。文义运载此处，以因方便而现解脱之不显著。

‘‘Kalyāṇa’’nti iminā iṭṭhavipāko, ‘‘pāpaka’’nti aniṭṭhavipāko adhippetoti āha ‘‘ayaṃ assādo, ayaṃ ādīnavo’’ti. Lābhādīnaṃ puññaphalattā tadanurodhaṃ vā sandhāya ‘‘ayaṃ assādo’’ti vuttaṃ. Tabbipariyāyena alābhādīnaṃ ādīnavatā veditabbā.

『善者』者，借此所欲所致果；『恶者』者，所不欲果。故说『此为烦恼，此为所难』。因利益等善果及与之相应，称『烦恼』。《经律》遍变者，其为不利者之烦恼性应被认识。

Kāmāti kilesakāmasahitā vatthukāmā. Virūparūpenāti appatirūpākārena. Mathentīti maddanti. Pabbajitomhīti pabbajjaṃ upagato amhi. Apaṇṇakanti avirajjhanakaṃ. Sāmaññanti samaṇabhāvo. Samitapāpabhāvoyeva seyyo sundarataro.

‘欲’是贪欲烦恼所伴随的对象欲求。‘丑恶相’是指因其缺乏悦目相而产生的心意不悦。‘调和’指息缓、柔和。‘出家者之意’是指出家修道的意志或志向。‘无垢’则是不染污、清净之意。‘沙门’是指沙门之体、沙门的本质。正如已有的善心状态更为高尚美妙，沙门的本质也是如此。

Tattha ‘‘kāmā hi citrā madhurā manoramā’’ti ayaṃ assādo, ‘‘virūparūpena mathenti citta’’nti ayaṃ ādīnavo, ‘‘apaṇṇakaṃ sāmañña’’nti idaṃ nissaraṇanti āha ‘‘ayaṃ…pe… nissaraṇañcā’’ti.

其中所谓“欲乃色彩斑斓、甘甜悦目”，这是欲望之诱惑；“因其丑恶相而使心生厌恶”，这是欲望之障碍；“无垢之沙门”，则是脱离欲望的解脱，这即是出离之义，“此离即……”如法说示离苦之义。

Phalādīnaṃ ekakavasena ca tikavasena ca pāḷiyaṃ udāhaṭattā vuttaṃ ‘‘dukavasenapī’’ti.

对于果报等，以单数、双数、三数等分类，习称为“苦分别”等。

Sukhā paṭipadā, dukkhā paṭipadāti yā dve paṭipadā, tāsu ekekā dandhakhippābhiññatāya dve dve hontīti āha ‘‘paṭipadābhiññākato vibhāgo paṭipadākato hotī’’ti. Katapubbakiccassa pathavīkasiṇādīsu sabbapaṭhamaṃ ‘‘pathavī’’tiādinā pavattamanasikāro paṭhamasamannāhāro. Upacāranti upacārajjhānaṃ. Paṭipajjitabbatāya jhānampi ‘‘paṭipadā’’ti vuccati. Tadaññā heṭṭhimapaññato adhikā paññāti katvā ‘‘abhiññā’’ti vuccati.

所谓乐道与苦道，即为两种修道之法，每一法皆以专注力迅速通达为特征，故言“两道各有专精体验”。“修道的通达部分即是道的区别，具修道则即是道本身”。“地”等先前因行的基础，乃为心运转之起点，称为初次具足之缘。“辅助”即辅助禅定。因修持依据称为禅定即称为“修道”。等此乃具足下等智慧论断，此智慧谓“通达”，谓阅世之智。

Kileseti nīvaraṇappakāre, taṃsahagatakilese ca. Aṅgapātubhāvanti vitakkādijhānaṅgapaṭilābhaṃ.

‘烦恼’指遮蔽心光的根本障碍，悉包含诸烦恼。‘受禅支相’指禅定等功德之所得。

Abhinivisantoti paṭṭhapento. Rūpārūpaṃ pariggaṇhantoti rūpārūpadhamme lakkhaṇādīhi paricchinditvā gaṇhanto. Pariggahitarūpārūpassa maggapātubhāvadandhatā ca nāmarūpavavatthānādīnaṃ kicchasiddhiyā siyāti na rūpārūpapariggahakicchatāya eva dukkhāpaṭipadatā vattabbāti ce? Na, nāmarūpavavatthāpanādīnaṃ paccanīkakilesamandatāya sukhasiddhiyampi tathāsiddhavipassanāsahagatānaṃ indriyānaṃ mandatāya maggapātubhāvato. Rūpārūpaṃ pariggahetvāti akicchenapi pariggahetvā, kicchena pariggahite vattabbameva natthi. Evaṃ sesesupi. Nāmarūpaṃ vavatthāpentoti ‘‘nāmarūpamattametaṃ, na añño koci sattādiko’’ti vavatthāpanaṃ karonto. Kataro panettha vāro yuttarūpoti? Yo koci sakiṃ, dvikkhattuṃ, anekasatakkhattunti evamādīsu hi vikkhambhanavāresu sakiṃ, dvikkhattuñca vikkhambhanavāro sukhā paṭipadā eva, na tato uddhaṃ sukhā paṭipadā hoti, tasmā tikkhattuṃ vikkhambhanavārato paṭṭhāya dukkhā paṭipadā veditabbā. Apica kalāpasammasanāvasāne udayabbayānupassanāya uppannassa vipassanupakkilesassa tikkhattuṃ vikkhambhanena kicchatāvāro dukkhā paṭipadā veditabbā. Ettha dandhattā paṭipadāya etassa akicchattepi purimānaṃ kicchatte dukkhāpaṭipadatā vuttanayāva. Yassa pana sabbattha akicchatā, tassa paramukkaṃsagatā sukhā paṭipadā veditabbā.

所谓‘执著’即把持不放。‘取受色法’是指对色法等具足特征而接受把握。对已接受的色法因通达障碍而有束缚，导致生灭苦果，非因色法本身具执着而致苦？非也，乃因对色法等色受想行识诸所依缘的执着障碍麻痹，产生苦行不易，又因透见力薄弱故多障碍生起。对色法虽取受却不执著，若执著必致苦果。余类亦然。至于名色取受，即说“此即名色，非他有情所系”，在此何谓正确？若有人能依时三度，数百次等如是延伸，则其调伏时之乐道显现，非向上之乐道，故由时三度等反复折腾理应生苦道。且彼集会终结时，观见生灭起伏之现象所得之观察内生烦恼，因三度反复折腾而阻碍苦道显现。此处所言“专注力”对修道虽不及前功，但因前功通达苦道已表，若全无专注力者，则其上和乐道显现不可得，而正依此专注力，彼能获得上乘之乐道。

Yathā nāmarūpapariggahakicchatāya maggapātubhāvadandhatāya dukkhā paṭipadā dandhābhiññā vuttā, tathā tabbipariyāyena catutthī, tadubhayavomissatāvasena dutiyā, tatiyā ca ñātabbāti dassento āha ‘‘iminā…pe… veditabbā’’ti. Vaṭṭadukkhato niyyānassa adhippetattā ‘‘vipassanāpakkhikā evā’’ti vuttaṃ.

如经中所说，因名色所造之有为缚着，通向正道之苦谛，则苦之修行法为苦道，称为苦行道；其转变即为第四谛，且依此二法变化无常为第二谛，知此为第三谛。释者示现时说『由此……应当了知』。以轮回之苦为主导，则称为『观慧的辅助』。

Hetupāyaphalehīti ettha taṇhācaritatā, mandapaññatā ca paṭhamāya paṭipadāya hetu, taṇhācaritatā, udatthapaññatā ca dutiyāya, diṭṭhicaritatā, mandapaññatā ca tatiyāya, diṭṭhicaritatā, udatthapaññatā ca catutthiyā. Upāyo pana yathākkamaṃ satisamādhivīriyapaññindriyāni , satipaṭṭhānajhānasammappadhānasaccāni ca upanissayabhūtāni. Phalaṃ vaṭṭadukkhato niyyānaṃ.

所谓因缘果报，指此处欲望之性、愚痴为初道之因；欲望之性为第二道因，智慧升进为第二因；见解之性为第三因，愚痴复为第三因；见解之性为第四，智慧提升为第四。方法方面，当依正念、定力、精进、慧根等具足，合于念处、禅那、恰当努力、真理等依靠。轮回之苦受乃其果。

Samādhimukhenāti samādhimukhena bhāvanānuyogena. Tenevāha ‘‘samathapubbaṅgamāya vipassanāyā’’ti. Idhāti imasmiṃ nettippakaraṇe. Vakkhati ‘‘rāgavirāgā cetovimutti sekkhaphala’’nti, ‘‘rāgavirāgā cetovimuttikāmadhātusamatikkama’’nti ca. Soti anāgāmī.

所谓以定力为主，意指以禅定为主导之修行方法。故曰「止行先导，观行随后」。此为本论云「在这教义注释篇中」。又说「爱染离爱为心解脱之学果」，「爱染离爱为心解脱之根本力量之超越」。此指不再来者。

Tenāti paṭipakkhena. Tatoti paṭipakkhato. Samānādhikaraṇavasena ca cetovimuttisaddānaṃ samāsaṃ katvā bhinnādhikaraṇavasena vattuṃ ‘‘atha vā’’tiādi vuttaṃ. Puna ‘‘cetaso vā’’tiādinā aññapadatthavasena cetovimuttipadānaṃ samāsaṃ dasseti. Viññāṇapariyāyena ceto-saddena vuttayojanā na sambhavatīti āha ‘‘yathāsambhava’’nti.

『是』字指对立面，『此』字指彼此对立。因各处合适，心解脱名词合成，分开各处解释，复有「或则」等。且用「心或」等不同语义，表明心解脱合成名义之异。又说因识之释，心字与识无从合成，于是说「如理所宜」。

Hā-saddo gatiattho, gati cettha ñāṇagati adhippetāti āha ‘‘hātabbāti gametabbā’’ti. Netabbāti ñāpetabbā.

『哈』字含义为行进方向，此处所言行进为知进。意谓『应当放下者乃应走者』，『不可放者乃应告者』。

§7

7.Tanti puggalavibhāgaṃ. Ñāṇavibhāgenāti sutamayādiñāṇappabhedena. Nibbattananti uppādanaṃ. Tatthāti tasmiṃ ugghaṭitaññutātiādipuggalavibhāgabhūte desanābhājane. Desanāyanti sutte. Taṃ dassetunti taṃ puggalavibhāgaṃ dassetuṃ. ‘‘Svāyaṃ hāro kathaṃ sambhavatī’’ti keci paṭhanti.

第七章，论人之区别。此名为慧之区别，即闻法等不同慧别。涅槃指断尽生死。此处谓断见习之出离，及诸人别章节教学文义。谓教理即法，欲显人别之义。有人读作「自己断害安何而生」之文。

Sāti vuttappakāradhammatthānaṃ vīmaṃsanapaññā. Adhikāratoti ‘‘satthā vā dhammaṃ desayatī’’tiādiadhikārato. Sāmatthiyato ugghaṭitaññuādiveneyyavinayanasamatthabhāvato. Pariyattidhammassa upadhāraṇanti etthāpi ‘‘adhikārato sāmatthiyato vā’’ti ānetvā yojetabbaṃ.

此处所说的忆念，是依照已说法义中的守护法义智慧。所谓权能，乃是“教师宣说法义者”等说法中的权能。由能力而言，是针对开悟智慧等律仪修道的能力。对已传授法的继承，亦须依“权能或能力”等指示而加以连结使用。

‘‘Vīmaṃsādipariyāyavatī paṭhamavikappavasena, vīmaṃsādivibhāgavatī dutiyavikappavasena, cintāya hetubhūtāya nibbattā cintāmayī’’ti evamādivuttanayānusārena sakkā yojetunti āha ‘‘sesaṃ vuttanayamevā’’ti.

“审察等相关内容，作为第一层修订；审察及分类作为第二层修订；因思虑而生，遂成思虑次第”，依此类推的说法可以使用。因其属于此类说法，故曰“此即为余余说法”。

Sutacintāmayañāṇesūti sutamayañāṇe ca cintāmayañāṇe ca sutacintāmayañāṇesu ca sutacintāmayañāṇesūti ekadesasarūpekaseso veditabbo. Cintāmayañāṇeyeva hi patiṭṭhitā mahābodhisattā carimabhave vipassanaṃ ārabhanti, itare sutacintāmayañāṇesūti. Tehīti tathā paṭhantehi. Vuttanayenāti ‘‘upādārūpaṃ pariggaṇhāti, arūpaṃ pariggaṇhātī’’tiādinā paṭipadākathāyaṃ (netti. aṭṭha. 5) vuttanayena.

所谓闻思智者，即包括闻慧与思慧及闻思慧三者。闻思慧中包含闻慧及思慧诸类，须以此一致性予以认识。大菩提萨埵住于最后生中，以观慧展开正见，确立于思慧之中，他则属于闻慧与思慧。以此为依释者。如经文所述。所谓说法，乃因“执著于有相与无相”等而述说之修道次第（见《净顺论》第五章说法）。

§8

8. Parato ghoso paccayabhūto etissāti adhippāyo. ‘‘Paccattasamuṭṭhitena ca yonisomanasikārenā’’ti idaṃ āvuttinayena dutiyaṃ āvaṭṭatīti veditabbaṃ. Tena sāvakānaṃ bhāvanāmayañāṇuppatti saṅgahitā hoti. Sāvakānameva vā ñāṇuppatti idhādhippetā ugghaṭitaññuādivibhāgakathanato. Etasmiṃ pakkhe pubbe vuttaekasesanayopi paṭikkhitto daṭṭhabbo. ‘‘Āsayapayogapabodhassa nipphāditattā’’ti etena pacchimacakkadvayapariyāpannāni pubbahetusaṅgahāni sutacintāmayañāṇāni sandhāya ‘‘imā dve paññā atthī’’ti vuttanti dasseti. Atthibhāvo cetāsaṃ paṭipakkhena anupaddutatā veditabbā. Aparikkhatattā anabhisaṅkhatattā. Sutamayañāṇassāpi purimasiddhassa.

“第八、依外缘的声响”为正见之根本。因“由个体自生生起的善巧思惟”，这是第二轮传递，应予识别。由此集摄比库之修习产生观察明智。比库的智解也在此缘起，因守护智慧及开悟智慧的分别而起。于此侧面，前说所述的见解释也应加以反观。因“断绝心所共住的应用”，由此而生起的后眼二识观照，涉及过去因缘结合所成的闻思慧，辨识为“有此二种智慧”。义意显现于胜义心境对立面之无损害，即无障碍、无分别。同样适用于闻慧的先成就。

§9

9.Desanāpaṭipadāñāṇavibhāgehīti nissaraṇadesanādidesanāvibhāgehi, dukkhāpaṭipadādipaṭipadāvibhāgehi, sutamayañāṇādiñāṇavibhāgehi.

第九，即“说法修道智慧分类”，包括了如涅槃说法等诸多分类，如苦修道等修行派别，以及以闻慧为首的智慧分类内容。

Avasiṭṭhapārisajjenāti khattiyagahapatiparisapariyāpannena. Aṭṭhannanti khattiyaparisā brāhmaṇagahapatisamaṇacātumahārājikatāvatiṃsamārabrahmaparisāti imāsaṃ aṭṭhannaṃ.

所谓安住场所，指涉由种姓贵族之家所包围的范围。所谓八众，乃指由贵族、婆罗门、地主、比库、比库尼、沙门、摩诃罗、四大王及梵天等，这八众构成之境界称为八众界。

Samatthetīti samatthaṃ sambandhatthaṃ karoti.

『同义』者，谓作相应、连属之义。

Tameva dvādasapadabhāvaṃ dīpetvāti sambandho. Tadatthassāti chachakkapariyāyatthassa (ma. ni. 3.420 ādayo). Sabbapariyattidhammasaṅgāhakattā chachakkapariyāyassa, tadatthassa ca dhammacakkappavattena suttena (saṃ. ni. 5.1081; mahāva. 13; paṭi. ma. 2.30) saṅgahitattā vuttaṃ ‘‘sabbassāpi…pe… vibhāvento’’ti. Visayibhāvena byañjanapadānaṃ, visayabhāvena atthapadānaṃ sambandhaṃ sandhāyāha ‘‘tesaṃ…pe… sambandhabhāva’’nti.

谓此即指十二因缘之义；因缘即『关系』也。其义者，出自释义论中关于六轮回之义。由诸法环绕以形成整体之意，并由法轮转动所喻，以说明其相应连属之理。由此而成『诸法环绕之整体』，及以佛法教诲为依据，说明其连属关系。以内容为依托，说明诸多文字之对应，以此揭示彼等相互联系之理。

Padāvayavo akkharāni. Padatthoti padatthāvayavo. Padatthaggahaṇassāti padatthāvabodhassa. Visesādhānaṃ visesuppatti. Vākyabhedeti vākyavisese. Cittaparitosanaṃ cittārādhanaṃ. Buddhinisānaṃ paññāya tejanaṃ tikkhabhāvakaraṇaṃ. Nānāvākyavisayatāpi siddhā hoti padādīhipi saṅkāsanassa siddhattā . Ekavākyavisayatāya hi atthapadānaṃ saṅkāsanādayo yathākkamaṃ akkharādivisayā evāti niyamo siyā. Etenāti atthapadānaṃ nānāvākyavisayatthena.

词素为字母之组成部分。语义则构成词义之部分。词义涵摄语义之领会。特别因缘是特殊缘起。句子之差别是句义之别。心之欢喜即心之尊重。智慧之标志是由智慧引发之显现，会引起三种果报。词义虽涵盖多种句义，然词义本身亦成其教义相通之证明。若仅属一语义范畴，则词义之涵盖仅限于相应的字母等成分领域。由此，以词义涵盖多语义范畴之理成立。

Ugghaṭanādiatthānīti ugghaṭanavipañcananayanappayojanāni.

揭露等义者，即揭示、开示、启发之用。

§10

10. Upatiṭṭhati etthāti upaṭṭhitanti upaṭṭhitasaddassa adhikaraṇatthataṃ dassetuṃ ‘‘upatiṭṭhanaṭṭhāna’’nti vuttaṃ yathā ‘‘padakkanta’’nti. Tenāha ‘‘idaṃ nesa’’ntiādi. Paṭipattidesanāgamanehīti paṭipattigamanadesanāgamanehi. ‘‘Kicchaṃ vatāyaṃ loko āpanno jāyati ca…pe… jarāmaraṇassā’’tiādinā jarāmaraṇato paṭṭhāya paṭiccasamuppādamukhena vipassanaṃ abhinivisitvā mahāgahanaṃ chindituṃ nisānasilāyaṃ pharasuṃ nisento viya kilesagahanaṃ chindituṃ lokanātho ñāṇapharasuṃ tejento buddhabhāvāya hetusampattiyā paripākagatattā sabbaññutaññāṇādhigamāya vipassanāgabbhaṃ gaṇhāpento antarantarā nānāsamāpattiyo samāpajjitvā anupadadhammavipassanāvasena anekākāravokārasaṅkhāre sammasanto chattiṃsakoṭisatasahassamukhena yaṃ ñāṇaṃ pavattesi, taṃ ‘‘mahāvajirañāṇa’’nti vadanti. Aṭṭhakathāyaṃ pana ‘‘catuvīsatikoṭisatasahassasamāpattisañcārimahāvajirañāṇa’’nti (dī. ni. aṭṭha. 3.141) āgataṃ, taṃ devasikaṃ vaḷañjanakasamāpattīnaṃ purecarānucarañāṇaṃ sandhāya vuttaṃ. Yaṃ pana vakkhati ‘‘ñāṇavajiramohajālapadālana’’nti, taṃ saha vipassanāya maggañāṇaṃ veditabbaṃ. Etaṃ brahmacariyanti sāsanabrahmacariyaṃ adhippetanti taṃ dassento ‘‘brahmuno’’tiādimāha.

「起立、站立」之义，此处意为对已立语音的事理所为之说明，故称「起立所在」；如同「立前」一词亦指示先行站立之地。由此说『此即此』等句，为说明行为次第。今文叙述修行路径，示以顺健历程：「世间困厄、苦难生起，乃至老死……」等，由此缘起老死之苦，人以观慧立志，切断烦恼之深厚根本，如斫砍坚韧树枝，似铲除烦恼重疴。世尊则以明慧之刃，光照合时，成就觉悟，以因缘成熟，普得悉达诸智，具足内证之智慧，遂证断灭之果。此智慧称为「大金刚智」，经注有所谓「二十四亿三千万次证悟之大金刚智」，意即无数遍之证见。此乃天人六根所修法门之根除尽见。至于「断金刚智」者，指断除无明网，得见正觉道，应以此观修行道理，称作「婆罗门行」。

Desanāyāti karaṇatthe idaṃ karaṇavacanaṃ. Niyuttoti ettha hetuattho antonītoti dassento ‘‘niddhāretvā yojito’’ti āha.

「说法」者，此处指谓语，称为动词。又谓「结合」者，指因缘，示意「已立，且结合」之义。

Desanāhāravibhaṅgavaṇṇanā niṭṭhitā. · 说示导法分别注释完毕。

2. Vicayahāravibhaṅgavaṇṇanā二、审察导法分别注释

§11

11. Jātiliṅgakālasādhanavibhattisaṅkhyāvisesādito saddato padavicayo kātabbo. Tattha kariyamāno ca yathāsabhāvaniruttiyā eva kato sukato hotīti dassento ‘‘idaṃ nāmapadaṃ…pe… ayaṃ saddato padavicayo’’ti vatvā ‘‘so panāya’’ntiādimāha. Vattabbaatthasaṃvaṇṇanāti taṃtaṃpadavacanīyassa atthassa bhedaṃ vatvā pariyāyehi vivaritvā kathanaṃ.

应当作有关出生属性、时节、修习、诸差别数目等的音节组成的词汇分析。在此进行时，应依常规训诂说法加以完成且令义理圆通，故说“此为名称……下略，此为音节组成”后又说“但应……”等语。所谓应当诠释者，即是分析该词组的语义差别，借助释义互文等方法详细论述。

Viciyamānassa suttapadassāti pucchāvasena pavattasuttapadassa. ‘‘Suttantarapadānipi pucchāvaseneva pavattānī’’ti vadanti ‘‘na sabbampi suttapada’’nti. Ekasseva padassa sambhavantānaṃ anekesaṃ atthānaṃ uddhāro atthuddhāro. Ekasseva pana atthassa sambhavantānaṃ anekesaṃ padānaṃ uddhāro paduddhāro. Sabbe hi saṃvaṇṇiyamāne sutte labbhamāne sabbe padatthe. Nava suttanteti suttageyyādivasena navappakāre suttasmiṃ ānetvā vicinatīti yojanā. Atha vā ‘‘sabbe nava suttante’’ti iminā pavicayalakkhaṇena hārena suttageyyādīni sabbānipi navappakārāni suttāni vicinatīti attho. Tenāha ‘‘suttageyyādike’’tiādi.

谓正在探讨中的经文词汇，即以疑问形式出现的流行经文词汇。又云“连结经文词汇的，也同样以疑问形式流传”，“并非所有都是经文词汇”。单一词汇可能包含多种义理的举出和说明，反之单一义理亦可涵盖多种词汇的举证和解释。所有在论述时提及的经文词汇，都可在经论中找到依据。“新颖经文”指新出现的经文，以“经文唱诵”等形式带入经中进行分析或核查。或者解作“所有新颖经文”，借由该分析标记来涵盖所有经文新出形式。故文中提及“经文唱诵等”之语。

‘‘Kosalānaṃ purā rammā’’tiādikā (su. ni. 982) chapaññāsa gāthā vatthugāthā. ‘‘Pārāyanamanugāyissa’’nti (su. ni. 1137 ādayo) pana ādikā ekūnavīsati gāthā anugītigāthā. Idaṃ nāmaṃ katanti idaṃ ‘‘pārāyana’’nti nāmaṃ kataṃ. Tenāha ‘‘pāraṃ gamanīyā ime dhammā, tasmā imassa dhammapariyāyassa ‘pārāyanantveva adhivacana’’’nti (su. ni. pārāyanatthutigāthā; cūḷani. pārāyanatthutigāthā 149 ādayo). Buddhiyaṃ viparivattamānanti imassa vicayahāravibhaṅgassa desanākāle āyasmā mahākaccāno attano buddhiyaṃ vattamānaṃ katvā evamāhāti yojanā.

《迦舍尼》书中谓“古时迦舍城之剧情……”等共五十三偈和题材偈。“必至归宗”之类（《迦舍尼》书第1137示例）则系十九偈的随唱偈。此为名称作法，谓作“必至归宗”的名称。故文云“必当前进此法，因此此法结论名为必至归宗”（见《迦舍尼》必至归宗结论偈；《小迦舍尼》必至归宗结论偈第149示例）。“心意倒转”等句，此为该词义解与成败划分时期的说法，尊者大摩诃咖吒那以自身心意现前三藏意谓，遂作此联结。

Ekaṃsabyākaraṇassa ayanti ekaṃsabyākaraṇīyā, ekaṃsena vā byākātabbattā ekaṃsabyākaraṇīyā, ekaṃsabyākaraṇayoggāti attho. Sesapadadvayepi eseva nayo. Ṭhapanīyāti ṭhapetabbattā abyākaraṇīyāti attho. Samayantaraparicayena nivāraṇadhammaṃ pati saṃsayapakkhando pucchatīti adhippāyenāha ‘‘vimaticchedana’’nti. Pakatiyā pana nivāraṇadhammaṃ ajānanto ñātukāmatāya pucchatīti adiṭṭhajotanāya pucchāpi siyā. Tathā hi vakkhati ‘‘lokassa nivāraṇādīni ajānantenā’’ti.

单一个文法范畴谓“一个单一的文法范畴”，以单一者说明的单一范畴。文法联合即是指文法范畴的联合。余下双词组合亦同理。谓“应置者”即应当置于文中，谓“不可置者”即不可置文中。时值介绍为阻碍法，疑惑引发之问所问，此问由诸主长发起，称作“破除疑惑”。因不知阻碍法故，为亲属求问，此问宜为已见之问。确如所说，“世间阻碍诸法因不知故”。

Ekavatthupariggahāti ekassa abhidheyyatthassa gahaṇato.

谓取一经文之义理而加以把握之意。

Vimuttiparipācakaindriyāni vivaṭṭapakkhe ṭhitassa saddhādayo dhammā, kiṃ panettha ariyānampi indriyalokena saṅgaho hotīti āha ‘‘pariyāpannadhammavasenā’’tiādi.

谓解脱成熟之感官处于显现境界时的信等诸法。此中意谓，即便是圣者也由感官境界而起汇聚，故称“具备全面法理之成就者”等语。

Kāḷapakkhacātuddasīghanavanasaṇḍameghapaṭalacchādanaaḍḍharattīnaṃ vasena caturaṅgasamannāgatena. Vivicchāti vicikicchāya. Tenāha ‘‘vicikicchāhetū’’ti. Dukkhamassa mahabbhayanti ettha vuttaṃ ‘‘assā’’ti padaṃ ‘‘jappābhilepanaṃ assa brūmī’’ti ānetvā sambandhitabbanti dassento ‘‘jappā taṇhā assa lokassā’’ti āha. ‘‘Sabbasattāna’’ntiādinā, ‘‘sabbasovā’’tiādinā ca anvayato, byatirekato ca sātisayaṃ avijjāya nīvaraṇabhāvaṃ dasseti. ‘‘Dūre santo pakāsanti (dha. pa. 304; netti. 11), ratto atthaṃ na jānātī’’ti (netti. 11, 27) gāthādvayenāpi anugītivicayaṃ dassetīti yojetabbaṃ.

由黑翅鸟、十四天、长远的森林、云盖树荫、凿琴鸟等栖居，并具备四足动物之特性的存在。此处「Vivicchāti」意指怀疑、狐疑。因此说『狐疑之因』。曾言此处因其受苦且大惧怖，故称『恐惧』。此处引入「assā」一词，意为『咒语、诵念的涂抹』，故相关于此，表明诵念即是世间的渴爱说法。以『一切众生』等语，语法连贯而又相反，显示此处因念觉而表现为无明的遮碍。又引两句偈子「远离安乐却显示（于心），夜晚不能认识其理」，示意要结合这些偈子探讨之。

Rūpāvacarāti rūpāvacarasattā. Vipariṇāmadukkhatāya muccanassa kāraṇavacananti sambandho. Yato vaṭṭadukkhato muccanaṃ. Taṃ vaṭṭadukkhaṃ anavasesapariyādānavasena saṅkhāradukkhatāgahaṇena.

「Rūpāvacara」指的是具形色之世间众生。「Vipariṇāmadukkhatāya muccanaṃ」说明离苦解脱之因是因缘破坏此形色的变化之苦。因由轮回之苦的破坏不可避免，因此因蕴的苦乐体（行蕴）而得以包含此变化之苦。

Ekādhāranti ekavatthu adhiṭṭhānaṃ. Nivāraṇaṃ vikkhambhanaṃ pidhānaṃ samucchedoti atthadvayassa pucchitattā ‘‘anekādhāraṃ dassetu’’nti vuttaṃ. Tenāha ‘‘nivāraṇasaṅkhātaṃ saṃvaraṃ…pe… pidhiyyanti pacchijjantī’’ti (su. ni. aṭṭha. 2.1041; cūḷani. aṭṭha. 3). Tassattho ‘‘nivāraṇasaṅkhātaṃ vikkhambhanaṃ, saṃvaraṃ, pidhānañca kathehī’’ti.

「Ekādhāra」指一处定（禅定）。据「障碍乃妨碍、阻断、斷绝」之二义的问义而得名「须显一处」。故说：「已具障的节制……断绝」，彼处有记载（于《随喜论》和《小随喜论》）说：「具障者断绝、节制、关闭、守护」。由此解释「障碍之集、妨碍、节制以及关闭」等义。

‘‘Vodāna’’nti iminā sotānaṃ vikkhambhanavisuddhi, ‘‘vuṭṭhāna’’nti iminā samucchedavisuddhi adhippetāti āha ‘‘pucchāya duvidhatthavisayataṃ vivarituṃ ‘eva’ntiādi vutta’’nti. Tathā cāha ‘‘vodāyati…pe… ariyamaggo’’ti.

「Vodāna」意指耳根之妨碍浑浊的净除，「Vuṭṭhāna」意指断灭的净除。因而解释为「二义」：探讨时分别说明。故说：『为了方便解说问义，有‘正如此’等说法。』并说：「Vodā（妨碍）出现于圣道。」

Diṭṭhimānāvijjāsotāpi taṇhāsotānugāti āha ‘‘yebhuyyena anurodhavasenā’’ti. Upacāravasenāti nissitupacāravasena. Sabbasmāti cakkhuto yāva manatoti sabbasmā dvārato. Sabbappakārenātti taṇhāyanamicchābhinivesanaunnamanādippakārena.

即使有善见、无明、耳根苦流仍伴随渴爱耳根苦流，故说：「以多种恳请力。」此处『恳请力』为依力与辅佐力之义。从眼至心皆为诸门的总称。以种种剧烈断绝渴爱与邪执的方式来说明。

Tameva satinti yāyaṃ sati pubbabhāge sotānaṃ vikkhambhanavasena vuttā, tameva satiṃ. Maggakkhaṇe sotānaṃ saṃvaraṃ pidhānaṃ brūmi. Yasmā pana pidhāyikāpi sati maggakkhaṇe paññānugā, paññākiccamevettha adhikaṃ, tasmā vuttaṃ ‘‘paññāyete pidhīyare’’ti.

此即前文所说过去诸根障碍的「正念」名称，也是说正念。于道觉时，即诸根之节制和关闭。由于闭止时伴有智慧，智慧功用最为要紧，故说：「应以智慧为闭。」

Saṃvarapidhānānanti ettha saṃvarasaddena nivāraṇaṃ vuttaṃ.

“拘束绊锁”等者，此处以“拘束”一词说明其为烦恼的障碍。

Yasmiṃ yasmiṃ ariyamagge anadhigate yaṃ yaṃ abhisaṅkhāraviññāṇaṃ uppajjanārahaṃ, tasmiṃ tasmiṃ adhigate taṃ taṃ viññāṇaṃ anuppādanirodhena nirujjhati saddhiṃ attanā sampayuttanāmarūpenāti āha ‘‘tassa tassa viññāṇassa nirodhena sahevā’’ti. Anuppādanirodho hi ettha ‘‘nirodho’’ti adhippeto anupādisesanibbānassa adhippetattāti. Anusandhīyati etenāti anusandhi, idha pucchiyamāno attho.

所谓“在何圣道中，何种造作识能生起，彼何圣道中相应的识亦因无生无灭而断灭，与自身紧相连结的名色同在”，即谓“各识灭尽即共灭”。此处“无生无灭”特指“灭”，意指无依止无余余涅槃之灭的专称。问者即在此询问其义。

Sahavisayena dassetunti ettha saccāni eva visayo. Pahātabbasabhāvaṃ samudayasaccaṃ, tassa visayo dukkhasaccaṃ. ‘‘Saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhatī’’ti (saṃ. ni. 2.53, 57) hi vuttaṃ. Pahāyakasabhāvaṃ maggasaccaṃ, tassa visayo nirodhasaccanti āha ‘‘saha visayena…pe… saccesū’’ti. Kāmañcettha ‘‘samudayo dvīsu bhūmīsu pahīyatī’’ti āraddhaṃ, ‘‘dassanena tīṇi saṃyojanāni pahīyanti, bhāvanāya satta saṃyojanāni pahīyantī’’ti pana vibhāgavacanameva vattanti āha ‘‘pahāyakavibhāgamukhena pahātabbavibhāgaṃ dassetu’’nti.

“与共境显现”者，此处“境”即“真谛”。断除之理者为集谛，其境即苦谛。云：“比库，应观察羁绊法中渴爱增长”（小经2.53、57）乃此义。断除之理者为灭谛，其境即灭谛。言“与境同现于真谛中”，意指以断除之理显示断除境。且有欲者云“集谛起于两地”、“观见断除三羁绊”、“修习破七羁绊”之说，实为分说，故云“应以断除分门显示断除相”。

Niravasesakāmarāgabyāpādā tatiyamaggena pahīyanti, itare catutthamaggenāti vuttaṃ ‘‘itarehi pana niravasesa’’nti. Tatthāti kammavipākavaṭṭappabhedena tedhātuke bhavattaye. Saṃyojanavasenāti sabbadā yojanavasena bandhanavasena.

无余贪爱与瞋恚于第三圣道中断除，余者在第四道中断除，谓“余者无余”也。此处谓属业果报之差别与彼地不同。所谓“羁绊”即恒为缚、结、束缚之义。

§12

12. Aggaphalañāṇatāya ekampi samānaṃ tannimittassa khayānuppādārammaṇassa paccavekkhaṇañāṇassa vasena phalavohārena dve nāmāni labhati.

十二、因果智中只要有一相同因缘、消灭与生起之缘起、回顾识知之力，结结果报之知识可得二名。

Somanassanāmalābho iminā ārammaṇasaṅketenāti tadatthaṃ vivaranto ‘‘khaye…pe… samaññāyā’’ti āha.

谓此为“欢喜及清净受果”的缘起标记，释其所在，说“于消灭……同等……”之意。

§13

13.Taggahaṇenevāti phassapañcamakapañcarūpindriyaggahaṇeneva. Sahacaraṇādināti sahajātādianantarādipaccayabhāvena ceva nissayārammaṇādinā ca. ‘‘Sampayutta’’nti iminā sahitatā avisiṭṭhatā idhādhippetāti āha ‘‘avibhāgena gahaṇīyabhāvaṃ sandhāyā’’ti.

13.『以彼之取』者，即以触为第五之五色根之取也。『以俱行等』者，谓以俱生等、无间等缘之义，以及所依、所缘等义也。『相应』者，此词意在表共住而无别异，故言『着眼于不可分割地被摄取之状态』也。

Kathaṃ samādhindriyaṃ uppādetīti āha ‘‘satiggahaṇena cettha pariyuṭṭhānappahānaṃ idhādhippeta’’nti. Na hi samādhinā pariyuṭṭhānappahānaṃ sambhavati.

「‘如何生起定根？’谓言：‘于此处，以顺取持而断除散乱，是为此所指。’然则，凭定不可能生起放逸之心，亦即放逸的断除不能由定生起。」

Padahati etenāti padhānaṃ, vīriyaṃ. Teti vīriyasaṅkhārā. Ekarasenāti yathā indriyāni ekarasāni honti, evaṃ ekarasabhāvena saraṇato pavattanato. Tathā pavattiyā eva suṭṭhu vata vīriyaṃ vāhesīti yoginā saṅkappetabbato tadupagavīriyavāhanaṭṭhena ‘‘sampahaṃsanā’’ti vuttaṃ. Tenāha ‘‘evaṃ me…pe… hetubhāvato’’ti.

「‘奋发’（padahati etena）意为心精进（vīriyaṃ）。是谓精进行（vīriyasaṅkhārā）。‘单识合一’者，如众根唯有单一识根，照此义，彼应专一而修持归依。由此修持，能善而圆满发挥精进，此乃修习者应思惟之处，称为‘协力摧伏’（sampahaṃsanā）。如此，于‘如是我闻……因缘故’中所表达者即为此理。」

Iddhisaddassa paṭhamo kattuattho, dutiyo karaṇattho vutto, pādasaddassa eko karaṇattho eva. Pajjitabbā ca iddhī vuttā, na ca ijjhanti. Pajjitabbā ca iddhī pajjanakaraṇena pādena samānādhikaraṇā na hontīti ‘‘paṭhamena atthena iddhi eva pādo’’ti kathaṃ sakkā vattuṃ, tathā iddhikiriyākaraṇena sādhetabbā buddhisaṅkhātā iddhi pajjanakiriyākaraṇena pajjitabbāti dvinnaṃ karaṇānaṃ na samānādhikaraṇatā sambhavatīti ‘‘dutiyena atthena iddhiyā pādo’’ti kathaṃ sakkā vattunti ce? Sakkā, pādassa ijjhamānakoṭṭhāsa ijjhanakaraṇūpāyabhāvato. Atha vā ‘‘paṭhamena atthena iddhiyā pādo, dutiyena atthena iddhi eva pādo iddhipādo’’ti evaṃ yojanato. Kathaṃ? Anantarattho paccāsattiñāyena idha paṭhamoti adhippeto, tato purimo dutiyoti.

「灵力咒音（iddhisadda）第一种用处在于造作，第二种则为因缘，脚音（pādasadda）仅一用处。灵力（iddhī）须加以资助，且不自生。此灵力为由使脚与灵力行为相称而生，不致混为一体，故说‘第一意思中脚即灵力’，如何可说？由灵力能力行为成就灵力，为佛所知，第二意思中灵力即为脚。若问如何可说此理？可说：第一意思指即前后连续性观知，如是而定此为前，次为后。」

‘‘Chandaṃ ce bhikkhu adhipatiṃ karitvā labhati samādhi’’ntiādi (vibha. 432) vacanato chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāvetīti etthāpi chandādhipati samādhi chandasamādhīti adhipatisaddalopaṃ katvā samāso vuttoti viññāyati. Adhipatisaddatthadassanavaseneva pana ‘‘chandahetuko, chandādhiko vā samādhī’’ti sammohavinodaniyaṃ (vibha. aṭṭha. 431) vuttaṃ, tasmā idhāpi chandādhipati samādhi chandasamādhīti veditabbo. Taṃ pana chandaṃ vuttanayena saddhāsīsena dassento ‘‘saddhādhipateyyā cittekaggatā’’ti vuttaṃ. ‘‘Idaṃ padhāna’’nti vā vīriyaṃ vuttaṃ. Vīriyasaddāpekkhāsahitaṃ ekavacanena vatvā catubbidhassapi vīriyassa adhippetattā nibbattetabbadhammavibhāgena ca ‘‘ime saṅkhārā’’ti vuttaṃ. Tena padhānabhūtā saṅkhārāti evaṃ samāso veditabbo. Saṅkhatasaṅkhārādinivattanatthañcettha padhānaggahaṇaṃ. Atha vā taṃ taṃ visesaṃ saṅkharotīti saṅkhāro, sabbampi vīriyaṃ. Tattha catukiccasādhakato aññassa nivattanatthaṃ padhānaggahaṇanti padhānabhūtā seṭṭhabhūtāti attho.

「以‘若比库意欲修习支配而得定’等言（详见解说432页），谓有意志、定根、精进行相和合则生灵力所修持之灵力根。在此，亦即‘意志作为定之支配力’的合称，谓为定之相应称谓。此谓‘意志原因、意志统摄或定’者，是解脱之法。有识力者说明‘信为意志之统帅’（saddhādhipateyyā）义，意为心意一向相和。谓‘精进’即为奋发，谓此精进行要依赖强烈意志方能成立，故统称‘此为诸行’。此诸行为由有形之行等归纳而成，此处‘此为奋发行根’。故此处诸行以激励为主导，是即精进之旨。诸行包含四法，有专注于他者成就之义。此谓‘以奋发为主导所取’也。」

Vīriyiddhipādaniddese ‘‘vīriyasamādhippadhānasaṅkhārasamannāgata’’nti (vibha. 435) dvikkhattuṃ vīriyaṃ āgataṃ. Tattha purimaṃ samādhivisesanaṃ ‘‘vīriyādhipati samādhi vīriyasamādhī’’ti, dutiyaṃ samannāgamaṅgadassanatthaṃ. Dve eva hi sabbattha samannāgamaṅgāni samādhi, padhānasaṅkhāro ca. Chandādayo samādhivisesanāni. Padhānasaṅkhāro pana padhānavacaneneva visesito, na chandādīhīti na idha vīriyādhipatitā padhānasaṅkhārassa vuttā hoti. Vīriyañca samādhiṃ visesetvā ṭhitameva samannāgamaṅgavasena padhānasaṅkhāravacanena vuttanti nāpi dvīhi vīriyehi samannāgamo vutto hoti. Yasmā pana chandādīhi visiṭṭho samādhi tathā visiṭṭheneva tena sampayutto padhānasaṅkhāro, sesadhammā ca, tasmā samādhivisesanānaṃ vasena ‘‘cattāro iddhipādā’’ti vuttā. Visesanabhāvo ca chandādīnaṃ taṃtaṃapassayanavasena hotīti chandasamādhi…pe… iddhipādanti ettha nissayatthepi pādasaddena upāyatthena chandādīnaṃ iddhipādatā vuttā hoti. Tathā hi abhidhamme uttaracūḷabhājanīye ‘‘cattāro iddhipādā chandiddhipādo’’tiādinā (vibha. 457) chandādīnameva iddhipādatā vuttā. Pañhāpucchake ca ‘‘cattāro iddhipādā – idha bhikkhu chandasamādhī’’ti (vibha. 462) ārabhitvāpi puna chandādīnaṃyeva kusalādibhāvo vibhatto. Upāyiddhipādadassanatthameva hi nissayiddhipādadassanaṃ kataṃ. Aññathā catubbidhatāva na hotīti. Ayamettha pāḷivasena atthavinicchayo veditabbo.

「关于精进灵力（vīriyiddhipāda）之释，谓有两重‘奋发’义：第一为定之特殊特色，谓‘以精进为支配之定’，第二则是指特异显现之光景。此二者同在时即成定之本质与诸行之总称。意志等称为特殊显现，又称为支配之定。取‘诸行’作为精进之专名，而非指意志等。此外，若以精进为定之特质，则这里所言‘奋发根诸行’不涵盖两个‘奋发’的统一。因‘意志等’本为更加特殊之定，且与光明伴随，故名‘四灵力根’。显明特殊性质者属意志等根。意志定……灵力根以此为依止。如此，于阿毗达摩中经典论述示‘四灵力根即意志灵力根’。问题回答者说：‘四灵力根中包括意志定，故此，即便刚开始赋予精进根意志定之属相，终究皆缘意志等灵力根故。’此属当知之义。」

Tadaṅgasamucchedanissaraṇavivekanissitattaṃ vatvā paṭippassaddhivivekanissitassa avacanaṃ ‘‘chandasamādhi…pe… iddhipādaṃ bhāvetī’’ti (vibha. 432) bhāvetabbānaṃ iddhipādānaṃ vuttattā. Bhāvitiddhipādassa hi sacchikātabbā phalapariyāpannā iddhipādāti.

然后说到切断诸行、得解脱、与独处相应，接着对相应于行持自信和独处的解释是：「专注于渴欲……等等，修行精进之道。」这是对修行者应当培植的成就之道的论述。修成的成就之道必为真实，圆满具足，谓之成就之道。

Vossaggasaddo pariccāgattho, pakkhandanattho cāti vossaggassa duvidhatā vuttā. Yathāvuttena pakārenāti tadaṅgasamucchedappakārena, tanninnabhāvārammaṇappakārena ca. Pariṇamantaṃ vipassanakkhaṇe.

舍弃的名称有两种说法，即置弃和弃失。如前所说，这两种是指切断诸行的方式，以及由于断绝内身凡心所生的方式。这种转变发生在观智的当下。

§14

14.Pubbabhāgapaññāyāti ekāvajjananānāvajjanavīthīsu pavattaupacārapaññāya. Adhigamapaññāyāti appanāpaññāya. Puna pubbabhāgapaññāyāti nānāvajjanupacārapaññāya, paṭisandhipaññāya vā. Upacārapaññāyāti ekāvajjane, sabbattha vā pavattaupacārapaññāya.

十四、前部分智慧意指在单一圣行或多个圣行之途上发生的辅助智慧。获证智慧指成就无误的智慧。所谓前部分智慧，即辅助于多种圣行的智慧，或为蒙复学习的智慧。辅助智慧指单圣行上，或各处进行的辅助智慧。

Pucchāvissajjanavicayopīti yathāvuttāya pucchāya vissajjanavicayopi. Vuttanayānusārenāti adiṭṭhajotanā, vimaticchedanā cāti heṭṭhā vuttanayānugamanena.

询问舍弃分析，乃如前所述，对于询问之后的舍弃分析。按照说法之顺序，包含初见的启发以及疑惑的破断，这是对遵循说法顺序的说明。

§15

15.Sekheasekheti sekkhe ariyapuggale, asekkhe ariyapuggale. Vipassanāpubbaṅgamappahāneti vipassanaṃ purecārikaṃ katvā pavattakilesappahāne, pahānābhisamayeti attho.

十五、在学者与已学者之间。已学者指已成圣人，未学者指未成圣人。观智的前进阶段是行于观法，实行断除烦恼，成就断灭之意。

‘‘Yaṃ aniccaṃ dukkhaṃ anattā’’ti pāḷiṃ dassetvā puna ‘‘yaṃ anicce dukkhe anattanī’’ti vacanaṃ evampettha paṭhantīti dassetuṃ.

当先展示巴利文句「『诸法无常、苦、无我』」，随后复读「『诸法无常、苦、无我』」之文句，旨在此处对教学的说明。

Sesasaṃkilesavodānadhammāti gedhato avasiṭṭhasaṃkilesadhammā ca sabbavodānadhammā ca. Abhāvenāti abhāvanena abhāvakaraṇena.

余余染污增上法者，谓此处所说之贪欲猖獗、贪欲所余余染污法及一切余余染污法也。余余者，谓余障；无余即指无余障之境，以无余障作无余之义。

Payogaparakkamanti bhusaṃ yogo payogo, payogova parakkamo payogaparakkamo, cittaṃ. Ukkhipatīti kosajjapakkhe patituṃ adento kusalapakkhe uddhaṃ khipento viya pavattati. Padhānavīriyanti akusalānaṃ anuppādanaṭṭhena uttamavīriyaṃ. Yojetabbānīti ‘‘āsevamāno vāyamatī’’tiādinā yojetabbāni. Anuppannāti avattabbataṃ āpannānanti bhūmiladdhārammaṇādhiggahitāvikkhambhitāsamugghāṭituppannānaṃ.

作用奋进者，谓心及其作用之用也。所谓作用，心之能起用与勤勉奋进也。跳动者，谓由旁边之能量向下侵入恶之侧面，如同向上掷物激起般起转。初发精进者，谓由于不善法不生，生起最高精进。应调和者，谓依「有意勤勉」等而应当调和之精进。未生者，指应当退止者；已到者，谓已到达之状。此为由正法之解脱根本所达之，具断遮、展开及未遮掩之状态。

§16

16. ‘‘Aṭṭhamakassa indriyānī’’ti vuttattā ‘‘paṭhamamagge saddhādayo’’tiādi vuttaṃ. Indriyaggahaṇañca pāḷiyaṃ nidassanamattaṃ daṭṭhabbaṃ.

第十六，谓称「第八者为根」者，即此根法。论曰「首道为信等」等已述。根得意传之例法难明者，当以巴利文诠释为准。

Asubhānupassanā kāyānupassanāsatipaṭṭhānanti āha ‘‘satipaṭṭhānabhāvanāya suniggahito kāmavitakko’’ti. Samādhi uppajjamāno kāmavitakkampi niggahetvā eva uppajjatīti dassento ‘‘anavajjasukhapadaṭṭhānenā’’tiādimāha. ‘‘Kusalesu dhammesu āraddhavīriyo’’tiādinā dhammacchandato uppajjamāno vīriyacchando khantiṃ paribrūhetīti dasseti. Anavajjadhammānaṃ upakārakadhammāsevanaṃ viya anupakārakadhammaparivajjanampi paññānisevaneneva hotīti āha ‘‘samādhiādīna’’ntiādi.

观不净者，即身观念烦恼念处也。其谓至念住处修习身观，谓「念处修习，内心门正念，对欲念业净摄」。定生起时，即生起欲念亦被正摄束缚，此理释曰「依清净愉悦处安住」等。由善法中发起勤勉者，修习法热愿则升起忍耐，表明勤勉之心激发宽纳。非违犯法之有益偏用，如执守勤勉而舍弃无益法，非为利益之法亦宜弃而不修，如此有智慧而修习者对定等法方能依止，故称「定等」。

§17

17. Sabbadhammādhiṭṭhānaṃ desanaṃ puggalādhiṭṭhānena vibhajituṃ ‘‘loko nāmā’’tiādi vuttanti dassento ‘‘sabbadhammānanti…pe… dassetu’’nti āha. Mahaggatadhammesu ṭhānaṃ taṃsampādanāva. Tathā sesesu. Vaḍḍhiyamānesūti yathā vimuttiṃ paripācayanti, evaṃ brūhiyamānesu.

一切法之所依赖是说，应依人个体所依之法加以区别，说曰「此为世俗所名」等。谓此亦有所成就之本如法者。大乘法中得着此本法，如此在他法中亦复如之。谓增进者如加速成熟成就解脱，亦如扩大增进于此。

Dassanapariññāti rūpārūpadhammānaṃ salakkhaṇato, paccayato ca parijānanā. Tenāha ‘‘ñātapariññā’’ti. Paṭipakkhavidhamanena saddhiṃ lakkhaṇattayavibhāvanā idha ‘‘bhāvanāpariññā’’ti adhippetāti āha ‘‘bhāvanā…pe… pariññā cā’’ti . Dassanatthā pariññā dassanapariññā, bhāvanatthā pariññā bhāvanāpariññāti evaṃ vā ettha attho daṭṭhabbo.

见知圆满者，为识色法之标记及条件加以明了，故称「亲近见识」。以分别对立法并行标记以约定为「修习知识」，故言「修习知识圆满」。彼见解之目的为见知圆满，修习之目为修习圆满，若论本义须此分辨。

Kakkhaḷaphusanādīti kakkhaḷādiphusanādi. Abhijānitvāti abhiññāya paññāya jānitvā, ṭhitassa abhijānanahetu vāti attho. Atthoti phalaṃ. Nayoti vuttanayo.

“刚硬烦恼”者，从刚硬等烦恼起始。谓因彻知、以神通及智慧了知，故为了知的缘由。义为果报。谓教诲。

‘‘Yaṃ asaṅkhata’’ntipi paṭhanti. Catunayakovidoti ekattanānattādinayacatukke nipuṇo. Desanāyuttikusaloti dhammānaṃ desanāvidhimhi kusalo.

谓读作“非造作”的名词。谓“四种讲解技艺”，意谓于统一、非二等讲解四种聚精会神技艺精通。谓善于法的说教法则。

Sadisī kātabbā saṃsandanavasenāti adhippāyo. Ānetabbā ‘‘ayaṃ desanā imāya desanāya evaṃ saṃsandatī’’ti. Atthato apetanti ayuttatthaṃ. Asambandhatthanti aññamaññaṃ asambandhapadatthaṃ. Nanu paṭṭhānavicāro nayavicāro viya hārehi asammisso vicāraṇantaroti codanaṃ manasi katvā āha ‘‘yasmā panā’’tiādi. Idha nikkhittoti idha suttavicaye suttatthavicārabhāvato nikkhitto, etena vā paṭṭhānassa hārantogadhabhāvadassaneneva mūlapadānaṃ viya paṭṭhānassa padatthantarābhāvo dassitoti veditabbaṃ.

谓应当以相似之法从善而行，即法的主宰。谓应当引出“此法说教正如此相依”。义谓不当说出不相依之义。谓不相应之义。譬如立场思考、说法思考，谓于破除偏执之思考内，心起动念说“缘于此等”为等。谓“此处已出”，即于经典选入，因经典义理思考已出，亦可知此谓立场根基词，谓立场语义差别的无。

Imassa suttassāti saṃvaṇṇiyamānasuttaṃ sandhāyāha. Kasmiṃ vā padeti saṃvaṇṇiyamānaṃ gāthaṃ sandhāyāha. Tabbicayenāti pucchādivicayena, assādādivicayena ca.

谓此经，称作“此经”。谓于何处应称此经。谓依问答等区别，及满足等区别。

Vicayahāravibhaṅgavaṇṇanā niṭṭhitā. · 审察导法分别注释完毕。

3. Yuttihāravibhaṅgavaṇṇanā三、合理导法分别注释

§18

18. Evametassa suttassa attho na gahetabbo, evaṃ pana gahetabboti aggahetabbagahetabbānaṃ atthānaṃ vijahanaggahaṇatthāya yuttāyuttivicāraṇāyaṃ vajjetabbesu tāva paṭhamaṃ paṭipattīti dassento āha ‘‘atathākārena gayhamānā suttatthā visayo’’ti yathā ‘‘vāmaṃ muñca, dakkhiṇaṃ gaṇhā’’ti (dha. sa. aṭṭha. 498; visuddhi. mahāṭī. 1.14; saṃ. ni. ṭī. 1.1.213). Vajjetabbabhāvato hi suttapadehi suttatthe vivecite gahetabbabhāvo ca avasiṭṭho hoti. Tathā hi vakkhati ‘‘mettāvihārassa sato byāpādo cittaṃ pariyādāya ṭhassatī’ti na yujjati desanā, ‘byāpādo pahānaṃ abbhatthaṃ gacchatī’ti yujjati desanā’’ti (netti. 21).

第十八条如是谓此经不应取义，然当取义谓取义诸经之义，彼义为舍弃一切不当取义的义，适宜于取舍思量，今为示现第一个修习故，谓“非当加以取用之义道理所涉之义”，如“放弃左边，取右边”（见《法句经》卷、净名论、大疏、增支论）。因其本质，谓于经句与经义间有取舍，谓取义之可能与不取义之余地。谓正言所述“念慈行住时，心不受染”，此不契合法义故不能说是教诲，而“离嗔恚如前行法”则契合法义，可说是教诲（见《经集》卷二十一）。

Yuttiniddhāraṇena ayathāsabhāvato vivecitvā yathāsabhāvato dhammassa gahaṇakāraṇāni kathento ‘‘mahantā apadisitabbā etesanti mahāpadesā’’ti imamatthamāha ‘‘buddhādayo’’tiādinā. Patiṭṭhānānīti patiṭṭhānasādhanāni. Sesesūti saṅghāpadesādīsu. Paṭhamattho eva hi idha pāḷi āgato, vinicchayane kāraṇaṃ mahāpadesoti adhippāyo. Suttotaraṇādīti ādisaddena suttānotaraṇādipi saṅgayhati. Suttotaraṇavinayasandassanāni hi kenaci yathābhatassa ganthassa ‘‘dhammo’’ti vinicchayane kāraṇaṃ. Suttānotaraṇavinayāsandassanāni ‘‘adhammo’’ti. Yadi evanti yadi yathābhatassa ganthassa suttavinayehi saṃsandanaṃ ‘‘dhammo’’ti, asaṃsandanaṃ ‘‘adhammo’’ti vinicchayakāraṇaṃ, evaṃ santeti attho. Sampadīyati ñāpīyati dhammo etehīti sampadāyā, akkhātāro.

谓因对义的正确说明，辨析不当不实，依真实而说明法的取义缘由，谓“此等为应发大警醒之大忠告”。谓佛以及诸佛弟子诸尊之忠告。谓立基法，即根本修行之法门。谓余者，即于僧团戒律等典籍。谓其本义最先出于巴利文，为根本结论，“大忠告”谓主宰。谓经典与其后续织合，即起首语与下文贯连之义。谓经说与律释相连处如有“法”称，为根本结论；经说与律释相背处则称为“非法”。谓如是若依经典律文贯通处称为法，非贯通则称非法，义即如此。谓法得以圆满、了达，则此即为说明者。

Vinīyanti rāgādayo etenāti vinayo, kāraṇaṃ. Tenāha ‘‘rāgādivūpasamanimitta’’nti. Kiṃ pana taṃ? Sādhiṭṭhānasamathavipassanādidhammā. Ye parato ‘‘tecattālīsaṃ bodhaṅgamā dhammā’’ti (netti. 24) vakkhati.

“由贪欲等引起的约束”称为“约束”，这是因缘。因此说“贪欲等的消除之相”者是什么呢？是专指断止观的止和观的法门。接着论述提及他处称为“三十四觉越法”者（出自《正理》卷第24章）的内容。

Vinayamahāpadesā kappiyānulomato anulomakappiyaṃ nāma, taṃsadisatāya suttantamahāpadesāpi anulomakappiyanti aṭṭhakathāvohāro. Tena vuttaṃ ‘‘yaṃ anulomakappiyanti vuccatī’’ti.

“戒律的上教”被称为“顺行合法”，因其顺随正法而行。同样，为了守持戒律，上教经典中也称之为“顺行合法”，是诸注疏释义中使用的称谓。由此可知『被称为顺行合法者即是此』。

Yadipi tattha tattha pavattā bhagavato pakiṇṇakadesanā aṭṭhakathā, sā pana dhammasaṅgāhakehi tepiṭakaṃ buddhavacanaṃ saṅgāyitvā tassa atthasaṃvaṇṇanānurūpena vācanāmaggaṃ āropitattā ācariyavādo nāma. Tena vuttaṃ ‘‘ācariyavādo nāma aṭṭhakathā’’ti. Tissopi saṅgītiyo āruḷho eva hi buddhavacanassa atthasaṃvaṇṇanābhūto kathāmaggo pacchā tambapaṇṇiyehi mahātherehi sīhaḷabhāsāya ṭhapito. Attanomati theravādo. Samentameva gahetabbanti yathā pāḷiyā saṃsandati , evaṃ mahāpadesato atthā uddharitabbāti dasseti. Pamādapāṭhavasena ācariyavādassa kadāci pāḷiyā asaṃsandanāpi siyā, so na gahetabboti dassento āha – ‘‘suttena samento eva gahetabbo’’ti.

虽然那里对世尊的各别教法和注疏各有展开说明，这些注疏是集结佛陀言教以三藏法汇聚的，也依其义理加以解释构成讲述路径，被名为“师说”。因此说“注疏即所谓师说”。第三世的佛教论师多次援引佛陀言教的义理解释，并以释义路径梳理，后经僧伽罗语译释托普多长老所记，称为“长老派”。由此自称为“长老派”。由此显示，应当以此方式取用，如同参考巴利语文本那样，由上教经文出处提出义理，是正确的。从错误阅读的观点会导致师说巴利语未必相应契合，因此不宜采纳，教说应当依经典内容正当取用，故云“唯当依经典内容而采纳”。

Catūhi mahāpadesehi yujjatīti catūhi mahāpadesehi na virujjhati. Idāni taṃ avirujjhanākāraṃ dassento ‘‘yena yenā’’tiādi vuttaṃ. Suttotaraṇādi eva hettha kāraṇaṃ. Tassa ca anekākāratāya ‘‘pakārenā’’ti vutto. Saṃvaṇṇiyamāne sutte saṃvaṇṇanāvasena gahetabbanti sambandho. Ābhatenāti ānītena. Suttatoti suttantarato. Ayañhettha attho – kenaci pasaṅgena suttantarato uddharitvā ānītena suttapadena suttotaraṇādinā, kāraṇappakārena ca catumahāpadesāvirodhena saṃvaṇṇiyamāne sutte saṃvaṇṇanāvasena atthajātaṃ gahetabbanti. Tenāha ‘‘tena…pe… kātabbā’’ti. Tattha yuttihārayojanā kātabbāti yuttiniddhāraṇavasena ayaṃ yuttihāro yojetabbo. Atha vā yuttihārayojanā kātabbāti iminā hārena vakkhamānanayena yuttigavesanaṃ katvā tāya yuttiyā sabbahārayojanā kātabbāti attho. Lakkhaṇañhetaṃ yuttigavesanāya, yadidaṃ yuttihāro. Tenāha ‘‘sabbesaṃ hārānaṃ, yā bhūmī, yo ca gocaro tesaṃ. ‘‘Yuttāyuttaparikkhā’’ti (netti. 4), ‘‘imāya yuttiyā aññamaññehi kāraṇehi gavesitabba’’nti (netti. 20) ca.

“四大教授”联结一体，即“四大教授”间互不冲突。现今说明其不冲突的样式，有“依此依彼”等说。因《经续传》及类似文献故作是说。此外因为存在多种形式故称“证据”。在释义时应依经文和释义的缘故相互联系并采用，取用说明经文关系。此处所谓“由此……应作……”意指以连结和说明为由，应当建立连结证据。或“以连结证据为由而作”是表示通过连结与说明，发掘蕴含意义。以此判断，是对连结形式的探究。由此语句说明：“所有连结线索，涵盖基础与领域，应当进行相互确认和分析”，“顺理成章互相检验”之意（出自《正理》卷第4章及第20章）。

§19

19. Yadi vā sabbāni padāni ekaṃ atthaṃ abhivadantīti yojanā.

十九、若所有字词均表示一个含义，则称为“连结”。

§20

20.Jarāyaṃ ṭhitassa aññathattanti ṭhitassa yaṃ aññathattaṃ aññathābhāvo, ayaṃ jarā nāma. Khaṇikamaraṇaṃ khaṇikanirodho. Samucchedamaraṇaṃ khīṇāsavānaṃ khandhaparinibbānaṃ.

二十、所立于恒常而异者，谓其所立之相不同或性质异，此即所谓“老”。瞬息死亡即瞬时灭绝。断灭死亡是断尽痴烦染、蕴的涅槃。

Kevalassāti jarāya amissassa. Aññāva jarā, aññaṃ maraṇanti ‘‘paṭiññātassa kevalassa maraṇassa diṭṭhattā’’ti hetu. Yathā taṃ devānanti sadisūdāharaṇaṃ, visadisūdāharaṇaṃ pana iddhipādādayo, anvayabyatirekā gahetvā yojetabbā.

“Kevalassa”意指因衰老而产生的必然变化。其他的老死，谓“在所知晓的必然老死面前已显现”为理由。比如天众所说的，是一种明确示现；但这如“神通力诸支”等法，取义时应兼顾同异结合使用。

Tehīti jarāmaraṇehi.

『以彼等』者，即以老死也。

‘‘Jīraṇabhijjanasabhāvā’’ti iminā lesena taṇhājarāmaraṇānaṃ anaññattaṃ yojeti. Yadipi ‘‘aññā taṇhā, aññā jarā, aññaṃ maraṇa’’nti siddhovāyamattho, yaṃ sandhāya vuttaṃ ‘‘na ida’’ntiādi, tathāpi sakkuṇeyyaparihārāyaṃ codanāti ajjhāruḷhaṃ tattha dosaṃ dassetuṃ ‘‘yadi ca yathā jarāmaraṇa’’nti pāḷipavattāni dassento ‘‘yadi…pe… dassetī’’ti āha. Bhāvoti adhippāyo. Etesanti taṇhājarāmaraṇānaṃ.

“Jīraṇabhijjanasabhāvā” 是通过此稍加表达渴爱、衰老与死的连接关系。虽然“某种渴爱、某种衰老、某种死亡”能成立明证，但为反驳衍生之“非此”的说法，故为避免粗疏，世尊就“若真有衰老与死”之语作出回应，这显示了教理的内在对治。其义即是指这些属于渴爱、衰老与死亡。

‘‘Imāya yuttiyā aññamaññehi kāraṇehi gavesitabba’’nti ca keci paṭhanti, byañjanatopi gavesitabbaṃ, aññattha atthato aññatthampīti adhippāyo. Tameva byañjanato aññatthaṃ dassetuṃ pāḷiyaṃ ‘‘salloti vā’’tiādi vuttaṃ. Imesanti salladhūpāyanānaṃ. Icchāvipariyāyeti icchitālābhe, appaccayasamavāye vā. Idampi samatthanaṃ hoti yathādhippetassa aññatthassa byatirekadassanabhāvato. Jarāmaraṇavipariyāyeti jarāmaraṇe asati. Na hi yathādhippetajarāmaraṇābhāve taṇhā na hotīti.

有些注者说“以此相契合，由诸因缘互相对应而研究”，意思是说应当研究其含义相互差异。又说是由“义理不同”，以此断言。因由此义上的差异要表明巴利语中“或亦甚至”等词语，这是表示否定的工具。意谓“意愿的反转”，如期望实现、不违因缘等。这也是对此异义的对应调和。所谓“老死的反转即老死的不实”，即并非因本已无衰老死亡，所以无渴爱。

Dvidhā vuttāti dvippakārena vuttā, dvikkhattuṃ vā vuttā. Yaṃ idaṃ…pe… ārammaṇakaraṇavasena vā abhilapananti evaṃ kiriyāparāmasanaṃ yojetabbanti veditabbaṃ. Visesoti ayaṃ etāsaṃ icchātaṇhānaṃ pakatisaṅkhāto viseso. ‘‘Dvīhi nāmehī’’tipi pāḷi. Yadipi evanti kāmaṃ visayavisesesu evaṃ yathāvuttaavatthāvisesena icchātaṇhānaṃ atthi kāci bhedamattāti attho. Sabhāvato pana bhedo natthīti dassento ‘‘tathāpī’’ti āha.

所谓“两重说”，即由两个角度说出，或说二次。所谓“此为因缘起之依止，渴望所倚赖的”，此理应了解。所谓“有二名”，即巴利语的表达。犹如对于欲界诸种特定领域，亦有意欲渴望不同之特异，同样的理则适用于渴爱中有所区别。因此其理指的是没有本质差异，只是外在的表相而已。故道理是同时存在无差异。

Icchantīti kāmenti. Taṇhāyanā pātukāmatā. Santāpanaṭṭhenāti paridahanabhāvena. Ākaḍḍhanaṭṭhenāti avaharaṇaṭṭhena. Saritānīti rāgavasena allāni. Taṃsampayuttapītivasena siniddhāni sinehitāni. Visattikāti vitthatā rūpādīsu tebhūmakadhammesu byāpanavasena. Visaṭāti purimavevacanameva ta-kārassa ṭa-kāraṃ katvā vuttaṃ. Visālāti vipulā. Visakkatīti parisakkati sahati. Ratto hi rāgavatthunā pādena tāḷiyamānopi sahati. ‘‘Osakkanaṃ, vipphandanaṃ vā visakkana’’nti vadanti. Aniccādikaṃ niccādito gaṇhantī visaṃvādikā hoti. Visaṃharatīti tathā tathā kāmesu ānisaṃsaṃ dassentī vividhehi ākārehi nekkhammābhimukhappavattito cittaṃ saṃharati saṃkhipati. Visaṃ vā dukkhaṃ, taṃ harati, vahatīti attho. Dukkhanibbattakassa kammassa hetubhāvato visamūlā, visaṃ vā dukkhādibhedā vedanā mūlaṃ etāyāti visamūlā, dukkhasamudayattā visaṃ phalaṃ etissāti visaphalā. Rūpādidukkhasseva paribhogo etāya, na amatassāti visaparibhogā. Sabbattha niruttivasena padasiddhi veditabbā. Yo panettha padhāno attho, taṃ dassetuṃ puna ‘‘visatā vā panā’’tiādi vuttaṃ.

“Icchanti”为欲望，即欲根。意指渴望的起因。所谓“痛苦因”则有灼烧之苦感。所谓“受限因”则有羁绊束缚之义。所谓“流态”是指热烈欲念之流转。由此引发相关过程产生凑合限制并形成阻碍。所谓“不适”为在色等三界大地品质的流布扩散。所谓“Visaṭā”为词尾的加成演变。所谓“Visālā”为广阔大广大义。所谓“Visakkatī”为分割区隔；因如同红衣被踩踏时虽受挤压却能容纳，这表明“破碎”与“分裂”的现象差异。无常等相反的性质对立存有。其还含有灭除、排除之意，能表现对诸欲乐的断除，且以多种方式示现。故意指心向解脱方向而致的内心收摄、取舍之义。“Visā”为苦，意味能夺取苦。苦的缘起因果中，苦是其根本，而苦的殊胜表现为根本苦果。此即指苦的相对使用，非永恒。故此词于释义中多方面可见。彼处对其重点处又以“或亦甚至”呈现。

Sinehanaṃ pemakaraṇaṃ. Bandhanaṭṭhenāti saṃyojanaṭṭhena. Āsīsanaṭṭhenāti icchanaṭṭhena. Abhinandanaṭṭhenāti assādanaṭṭhena, sampaṭicchanaṭṭhena vā.

『润湿』者，生爱之义也。『以系缚之义』者，以缠结之义也。『以希求之义』者，以欲求之义也。『以喜悦之义』者，以味着之义，或以领受之义也。

§21

21.Anabhiratīti ukkaṇṭhā. Ñāṇanibbidāti nibbidānupassanā. Yathā ca dukkhū…pe… cāresu yutti vuttāti yojanā.

21.『不乐』者，即厌倦也。『智之厌离』者，即厌离随观也。『如苦……乃至……诸行中所说之结合』者，此为连接之义。

Sukhāpaṭipadādandhābhiññā sukhāpaṭipadākhippābhiññā sukhāpaṭipadādayo. Yo dukkhāya paṭipadāya visesaṃ adhigantuṃ bhabbo, tassa sukhāpaṭipadāyogyassa viya kariyamānā dhammadesanā visesāvahā na hoti, tasmā sā na yuttāti imamatthaṃ dasseti ‘‘rāgacarito’’tiādinā. Rāgacaritassa tathā tathā kāmānaṃ ādīnavaṃ, okāraṃ, saṃkilesaṃ, nekkhamme ānisaṃsañca avibhāvetvā ādito vipassanākathāva kariyamānā na visesāvahā hoti āsayassa asodhitattāti etamatthaṃ dassento pāḷiyaṃ ‘‘vipassanā…pe… desanā’’ti āhāti veditabbaṃ. Sesapadesupīti yathā ‘‘rāgacaritassā’’tiādinā rāgacaritakoṭṭhāsavasena pāḷiyaṃ desanāya ayutti vuttā, iminā nayena sesapadesupi dosacaritakoṭṭhāsādīsupi ‘‘dosacaritassa puggalassa asubhaṃ deseyyā’’tiādinā pāḷiyaṃ avuttopi yathāsambhavamattho niddhāretvā vattabbo. Kasmā pana yuttihāre ayuttiniddhāraṇā katāti codanaṃ manasi katvā āha ‘‘ettha cā’’tiādi. Sesesupi eseva nayoti sesesupi dosacaritādivasena niddhāritesu ayuttigavesanesu ayameva upāyo. Anulomappahāna’’ntipi pāḷi, so evattho.

关于「sukhāpaṭipadā」即离苦之道，分为见慧（dandhābhijñā，坚固般智）、习慧（akhippābhijñā，摄取般智）等。能特别获得苦之道者，于离苦之道有效之法教则不生特别染污作用，故谓之不相应（不适合）者。此示「rāgacarita」等词意味：行为染于贪欲，未区分欲乐之过患、渊源、浊染，及出世之因缘，所以用观般若时不能达特定功效。据信此，巴利语「vipassanā…desanā」（观般若之说）即指此义。所谓「sesapadesupi」如「rāgacaritassā」等词，指染污行为联盟。虽无言「dosacaritassa puggalassa asubhaṃ deseyyā」之说，然依据理宜确如是解。至于何以言断定相应与非相应，内含心中促使之责问，因此解说导引曰：「此即是也」等。此种在余语断定中也可见，为在非相应行为探究时所用之法门，巴利称作「anulomappahāna」，意为顺向舍弃。

‘‘Yāvatikāñāṇassa bhūmī’’ti etena yuttihārassa mahāvisayataṃ dasseti. Kasmā panāyaṃ mahāvisayoti? Yuttivicārabhāvato, saṃvaṇṇetabbassa ca dhammassa nānānayanipuṇādiguṇavisesayogatoti dassento ‘‘taṃ kissa hetū’’ti āha.

「Yāvatikāñāṇassa bhūmī」示此不相应断定具大范围。何以谓为大范围？因其为不相应察觉的性质，指示应描述之法义，涵盖多种开悟功德、智慧差别之融合。乃说「taṃ kissa hetū」即问其原因所在。

Aparabhāgeti pacchābhāge. Mettāvihāribhāgassa aparihīnatāvacanato ayogo vutto. Tenāha ‘‘sato’’ti. Yathāvuttakāraṇato evāti paṭipakkhattā eva.

『于后分』者，即于其后之阶段也。由于说到住于慈心者之分不退失，故言无懈怠。因此说『具念』也。『正由如上所说之因』者，即正由对治之故也。

Pahānekaṭṭhabhāvato diṭṭhimaññitassa. Ādīnavadassanena vitakkaṃ jigucchantā dutiyajjhānassa āsannaupacārajjhānadhammāpi vitakkārammaṇā na honti, pageva dutiyajjhānadhammāti adhippāyenāha ‘‘ārammaṇakaraṇattho hettha sahagatasaddo’’ti.

「pahānekaṭṭhabhāvato」谓弃舍之意。因见恐怖怖惧而对思虑生厌恶者，其对第二禅的具足辅助及近行禅之法不能作成思惟，但因第二禅之性质而称「ārammaṇakaraṇattho hettha sahagatasaddo」，意谓在此乃因依缘结合缘起而有声响。

Evaṃ yuttihāralakkhaṇaṃ āgamato yuttāyuttavicāraṃ dassetvā idāni āgamānugatāya yuttiyāpi taṃ dassetuṃ guṇamukhena dosavibhajanaṃ vibhajanto ‘‘apicetthā’’tiādimāha. Taṃ uttānatthameva.

如此者，关于契理的特征，从经文中示现了契合与不契合的分别。现今依经契理，亦应当显现此义，并以资性上的分别加以划分，而作“非此”等说。此乃为说明上义。

Yuttihāravibhaṅgavaṇṇanā niṭṭhitā. · 理由摄分别注释完毕。

4. Padaṭṭhānahāravibhaṅgavaṇṇanā4. 词基摄分别注释

§22

22.Tesaṃtesanti anavasesapariyādānaṃ, tena ye sutte vuttā ca dhammā, ye ca tesaṃ kāraṇabhūtaṃ, tesaṃ sabbesampīti vuttaṃ hoti. Sabbadhammayāthāvaasampaṭivedhoti imamatthaṃ dassetuṃ ‘‘kattha pana so’’tiādi vuttaṃ.

22.所谓“诸法皆由彼缘”，因无依止的词义表露，故称“诸法皆因缘和合起”，所说的法与导致它们的因，皆总体言之。由此为喻，说明“诸法实皆条理昭然”义，故有“然彼处何”等语用以表示。

Piyāyitabbajātiyanti pemanīyasabhāvaṃ. Micchāpaṭipadāti pamādāpatti, micchābhiniveso vā. Ekavāraṃ uppannāpi pāṇātipātacetanā verappasavanato dosassa, ekavāraṃ uppannāpi pamādāpatti, micchābhiniveso vā mohassa uppattikāraṇanti pāḷiyaṃ avuttampi nayato niddhāretabbanti dassento ‘‘dosassa…pe… imināva nayena attho veditabbo’’ti āha. Nimittatthaggahaṇalakkhaṇaṃ vaṇṇasaṇṭhānaṃ, anubyañjanatthaggahaṇalakkhaṇaṃ anubyañjananti ‘‘nimittānubyañjanaggahaṇalakkhaṇā’’ti vuttaṃ. Tattha tattha nimittaṃ itthipurisanimittaṃ. Anubyañjanaṃ hatthapādahasitakathitādi. Phasso paccayo etissāti phassapaccayā, taṃbhāvo phassapaccayatā. Assādeti etāyāti assādo, taṇhā.

所谓“应爱护之生”，指的是情爱流转众生的结集。“邪行”，则是指过失之入失。“邪著”，即错误的执著。虽只一时生起杀生之意而未实际行，是因烦恼之愤怒渐退;虽只一时起过失或邪著，是无明生起的根本原因。此乃巴利经文明言，应专重此慢心之“一时起”，以显示愤怒等烦恼。论及标识本义与随缘的本义，标识为“所依之相”，随缘的本义者，如手足笑语等随缘现象。触为缘起之条件，诸缘之性谓触缘性。欲爱谓感受之染心。

Vatthūni ñeyyadhammoti āha ‘‘vatthuavippaṭipatti visayasabhāvapaṭivedho’’ti. Idhādhippetaṃ sammāpaṭipattiṃ dassetuṃ ‘‘sīlasamādhisampadāna’’nti vuttaṃ. Ekadesupalakkhaṇavasena, vaṇṇagandharāgisappāyavasena vā pāḷiyaṃ ‘‘vinīlakavipubbakaggahaṇalakkhaṇā asubhasaññā’’ti vatvā ‘‘tassā nibbidāpadaṭṭhāna’’nti vuttaṃ nibbidaṃ dassento ‘‘nibbidā’’tiādi vuttaṃ. Tattha paritassanato visesetuṃ ‘‘ñāṇenā’’ti visesitaṃ. Tathā pavattanti nibbidanākārena pavattanaṃ.

“法之对象”谓“法境实相”，说法境是事物本性之显现。由此以此说明正法之实修，即所谓皈依戒定慧三资粮。以单一不善相为例，凭色、香、味、触、法之等染之恶色视来断定是“秽慧具足”，谓有厌离之因，故称之为“厌离”。从此又以智慧辩别为特征来特别说厌离，本来厌离则以厌离作起心。

Yoniso ummujjantiyā videharañño dhītāya rucāya jātissarañāṇaṃ kammassakataññāṇassa kāraṇaṃ ahosi, na pana asappurisūpanissayato, ayoniso ummujjantassa tasseva rañño senāpatino alātassa bījakassa dāsassāti imamatthaṃ dassento ‘‘imassa ca…pe… udāharitabbo’’ti āha. Soti pasādo. Avatthāvisesoti sampayuttadhammānaṃ anāvilabhāvalakkhito avatthābhedo. Āyatanagatoti ṭhānagato, ratanattayavisayoti attho. ‘‘Kāyo’’tiādinā avatthāvisesena vinā sabhāvasiddhameva padaṭṭhānaṃ dasseti.

正智于生死轮回间往返起于王子女儿之喜好、背负业力之智识，非因非圣人之依止而生。由不正当起心者，王之将军如其拨弄种子之状，故谓之“此也…等宜释之。信为所谓。”所说区别涵盖相续现象之不假灭别，谓述相别。所说根处即所依处，宝之类即其义。由“身”等语，以相续现象之分别，显示实体的现象基住。

Imasmiṃ ca ṭhāne pāḷiyaṃ pubbe yesaṃ dhammānaṃ padaṭṭhānaṃ niddhāritaṃ, te dhammā yesaṃ dhammānaṃ padaṭṭhānāni honti, te dassetuṃ ‘‘aparo nayo’’tiādi āraddhanti veditabbaṃ. Assādamanasikāro ayonisomanasikāralakkhaṇo vutto nidassanamattaatthoti veditabbo, yebhuyyena sattānaṃ lobhavasena ayonisomanasikārā saṃvattantītti dassanatthaṃ vā evaṃ vuttaṃ. Upapatti eva opapaccayaṃ, tassa bhāvo opapaccayikanti āha ‘‘upapattibhavabhāvenā’’ti. Vavatthitabhāvoti vavatthitabhāvo rūpassa dassanādipaṭiniyatārammaṇakiccatā. Bhavassa aṅgānīti bhavassa kāraṇāni. Dutiye aṅgānīti avayavā, kammavaṭṭampi vā kāraṇaṅgabhāvena yojetabbaṃ.

在此处，依巴利文先已说明的那些法的基住理，现言所依基住者，即法及其设立者，宜为认知范围，以“另成其理”等语开示。所谓“不正思维”则是指不合义思维，依此表示。但多数众生于欲望愚痴中产生不正思键，此是说明。因缘则为业的缘起所成，为相续条件，故谓之“缘起法之相应”。“确立法之相”，即由见色等显现法界的确定效果。生命之因为其成员，第二成员则是其组成部分，亦即以业为树之因而须结合。

Kammaṭṭhānassāti bhāvanāya brūhanā vaḍḍhanā. Tesūti titthaññutādīsu. Kalyāṇamittassa sammadeva payirupāsanāyapīti taṃ nissāya laddhena sabbāya dhammassavanena dhammupasaṃhitaṃ pāmojjaṃ hotīti titthaññutā pītaññutāya padaṭṭhānaṃ. Evaṃ yāya vimuttiyā sati vimuttiñāṇadassanaṃ hotīti sā tassa padaṭṭhānanti ayamattho pākaṭoti āha ‘‘purimānaṃ…pe… suviññeyyo evā’’ti. Saha adhiṭṭhānenāti ñātapariññāya saddhiṃ. Ñātapariññā hi tīraṇapariññāya adhiṭṭhānaṃ. Sesaṃ suviññeyyameva.

『业处者，谓修习之所增长也』。所谓业处者，即诸外道等所执之义。正友之真诚恭敬，依此所获，借闻诸法，闻法已，得具足欢喜，此谓执着受闻法为立足。以此般若解脱智慧显现，谓此为立足义，此义则为明显示故说：“昔者诸法……堪称善法钜著”等语。至于坚固者，乃以知亲知彼为相应。知亲知彼，乃断法之一坚定。其余者，皆当以善智知晓之。此义为释论所明也。

Padaṭṭhānahāravibhaṅgavaṇṇanā niṭṭhitā. · 词基摄分别注释完毕。

5. Lakkhaṇahāravibhaṅgavaṇṇanā5. 相摄分别注释

§23

23.‘‘Lakkhaṇahārassa visayaṃ pucchatī’’ti vuttaṃ, ‘‘ko pana tassa visayo’’ti vutte samānalakkhaṇā avuttadhammā. Kāyānupassanāya samāraddhāya vedanānupassanādayo sukheneva sijjhantīti tabbacanena vedanāgatāsatiādīnaṃ vuttabhāvo dassito satipaṭṭhānabhāvena ekalakkhaṇattāti kāyānupassanāsatipaṭṭhānassa saddhānuggahitāni vīriyasatisamādhipaññindriyāni sādhanaṃ, evaṃ itaresampīti katvā vuttaṃ. Ayaṃ attho aṭṭhakathāyameva (netti. aṭṭha. 51) parato āgamissati. Iminā nayena sesesupi ekalakkhaṇatāniddesesu attho veditabbo. Paratoti catubyūhahāravaṇṇanāyaṃ (netti. aṭṭha. 20).

「问标志失去之境，此境为何？」经中曾问，答曰，具一般性标志者未说者。由身观起修，余诸如受观等悉皆自然灭受苦，故称为“感受之观”因以展现，谓正念之处一相性观身观之所在，故即身观正念为信所遵循之资。由是精进、念、定、慧、根，悉为因缘，诸法皆是如是。余义亦如是，释论中亦有此说（净饭王本51）。借此理路，诸余一相性质之义当知悉。所谓他义，则为四元素遍诠说（净饭王本20）也。

Asammissatoti vedanādayopi ettha sitā ettha paṭisandhāti kāye vedanādianupassanāpasaṅgepi āpanne tadasammissatoti attho.

「不取者」即指感受等亦如是，此处或起，或逢，谓随身起受等观之结合，故作不取义。

Avayavigāhasamaññātidhāvanasārādānābhinivesanisedhanatthaṃ kāyaṃ aṅgapaccaṅgehi, tāni ca kesādīhi, kesādike ca bhūtupādāyarūpehi vinibbhujituṃ ‘‘tathā na kāye’’tiādimāha. Pāsādādinagarāvayavasamūhe avayavivādinopi avayavigāhaṇaṃ karonti. Nagaraṃ nāma koci attho atthīti pana kesañci samaññātidhāvanaṃ siyāti itthipurisādisamaññātidhāvane nagaranidassanaṃ vuttaṃ. Añño koci sattādiko. Yaṃ passati itthiṃ, purisaṃ vā. Nanu cakkhunā itthipurisadassanaṃ natthīti? Saccaṃ natthi, ‘‘itthiṃ passāmi, purisaṃ passāmī’’ti pana pavattasamaññāvasena ‘‘yaṃ passatī’’ti vuttaṃ. Micchādassanena vā diṭṭhiyā yaṃ passati, na taṃ diṭṭhaṃ rūpāyatanaṃ hoti, rūpāyatanaṃ vā taṃ na hotīti attho. Atha vā taṃ kosādibhūtupādāyasamūhasaṅkhātaṃ diṭṭhaṃ na hoti, diṭṭhaṃ vā yathāvuttaṃ na hotīti attho. Yaṃ diṭṭhaṃ taṃ na passatīti yaṃ rūpāyatanaṃ, kesādibhūtupādāyasamūhasaṅkhātaṃ vā diṭṭhaṃ, taṃ paññācakkhunā bhūtato na passatīti attho.

谓于身分节、肢节，如发等处，欲断除其身分，与发等由色法组成，故言「身非如是」诸云。现世建筑及城邑之部件，分节争论者亦如此。城者即指一义，即发等亦为分节，有似妇人、丈夫等相貌者殊众之一，谓所见为妇人与丈夫否？眼虽见男女相貌之像，实则无真相，言：「我见女，我见男」盖由误见也。由误见及见所执者，实则非见法、色缘境，亦非色缘境也。又或是所见并非如实之色境，实则非如属所知。所见者谓非色缘，是发等色缘集合体所成之理，故言由慧眼自体难以见之也。

Na aññadhammānupassīti na aññasabhāvānupassī, asubhādito aññākārānupassī na hotīti vuttaṃ hoti.

谓不观他法，不观他义质，不观不净色法变之他相，不今此等义也。

Pathavīkāyanti kesādiṃ pathavīdhammasamūhattā ‘‘kāyo’’ti vadati, lakkhaṇapathavimeva vā anekabhedabhinnaṃ sakalasarīragataṃ pubbāpariyabhāvena pavattamānaṃ samūhavasena gahetvā ‘‘kāyo’’ti vadati. Evaṃ aññatthāpi.

谓土身体者，即以发等为土地法之集合体，谓“身”是以标志的土法，或亦有他义者。以无数状态诸境，遍流于身全体，前后不同，多样殊异，以集合之故谓“身”。此亦为他义。

Ākārasamūhasaṅkhātassāti aniccatādiākārasamudāyapariyāyassa.

『形相集合』者，谓由无常等形相之集合相应而成之遍体现象。

Tīsu bhavesu kileseti bhavattayavisayakilese. Sabbatthikanti sabbattha līne, uddhate ca citte icchitabbatthā, sabbe vā līne, uddhate ca bhāvetabbā bojjhaṅgā atthikā etāyāti sabbatthikā. Anto saṅkocoti anto olīyanā, kosajjanti attho.

此谓有三界之染污，专属有漏界所缘之染污。『遍处性』者，遍处无余，且心起时欲求所缘之遍处性。众觉亦应于遍处起，若不遍处，觉支三解脱支等亦当于遍处生起，此即遍处性。『终』者，谓收摄内敛也，意指终止收缩之义。

§24

24.Gahitesūti bhāvanāggahaṇena gahitesu, bhāvitesūti attho, vacanena vā gahitesu. Bhāvanāggahaṇadīpanatthattā pana vacanena gahaṇassa bhāvanāggahaṇamettha padhānaṃ. Yassa satipaṭṭhānā bhāvitā, tassa sammappadhānādayo bodhipakkhiyadhammā na bhāvitāti netaṃ ṭhānaṃ vijjatīti ca samānalakkhaṇatāpadesena imamatthaṃ dassetuṃ pāḷiyaṃ ‘‘catūsu satipaṭṭhānesu bhāviyamānesu cattāro sammappadhānā bhāvanāpāripūriṃ gacchantī’’tiādi vuttaṃ.

二十四、所谓『获得』，即由修习而获之；『修习』指其意义，也可由言说而获。虽有言说之获得，但成就修习获得为主。若有善法如四念处得以修习，则其相应正勤等觉支必亦修习，反之亦无此处可论。为实表此义，有巴利语云：「在四念处修习中，四种正勤入于修习之满盈。」

Vipallāsāpahīyanti ujuvipaccanīkabhāvato. ‘‘Āhārasamudayā kāyassa samudayo, phassasamudayā vedanānaṃ samudayo (saṃ. ni. 5.408), saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpa’’nti (saṃ. ni. 1.1, 39; ma. ni. 3.126; mahāva. 1; udā. 1; vibha. 225) vacanato kāyādīnaṃ samudayabhūtā kabaḷīkārāhāraphassamanosañcetanāviññāṇāhārākāyādīnaṃ parijānanena pariññātā honti tappaṭipakkhappahānatoti dassento ‘‘cattāroāhārā’’tiādimāha. Sabbatthāti ‘‘upādānehi anupādāno bhavatī’’ti evamādīsu.

如错乱得以破坏纯正倒转状态，所谓『食』之集者，身为食之集，触为受之集（参：杂尼律5.408）；行为识之因，识为名色之因（参：杂尼律1.1,39；中尼律3.126；大毗婆沙1；优陀那1；毗婆沙225）。此言身等诸聚已成为聚集粮食者，所摄受之食，乃由烦恼之身、触、意集粮食而成，故复以四食名之，示其所摄。『无所执著』者，谓依无执著而生。

Tattha yasmā pañca kāmaguṇā savisesā kāye labbhantīti visesena kāyo kāmupādānassa vatthu, sukhavedanassādavasena paralokanirapekkho ‘‘natthi dinna’’ntiādi (dī. ni. 1.171; ma. ni. 1.445; 2.94-95, 225; 3.91, 116; saṃ. ni. 3.210; dha. sa. 1221; vibha. 938) parāmāsaṃ uppādetīti diṭṭhupādānassa vedanā, citte niccaggahaṇavasena sassatassa ‘‘attano sīlādivasena parisuddhaparāmasanaṃ hotī’’ti sīlabbatupādānassa cittaṃ, nāmarūpaparicchedena bhūtaṃ bhūtato apassantassa ‘‘attābhiniveso hotī’’ti attavādupādānassa dhammā vatthu, tasmā ‘‘catūsu satipaṭṭhānesu bhāviyamānesu upādānehi anupādāno bhavatī’’ti vuttaṃ.

因五欲乐为身之特殊获得因缘，特别谓身为欲取著之事，由苦、乐受之痴，离欲（如无常、死者观）远离后，心以恒常持著为净，故称此持著为戒相取著及心相取著之所在，故谓在四念处修习中者，能无执著于取著。

Yasmā pana vuttanayeneva kāyo kāmayogassa vatthu, bhavesu sukhaggahaṇavasena bhavassādo hotīti bhavayogassa vedanā, santatighanaggahaṇavasena citte attābhiniveso hotīti diṭṭhiyogassacittaṃ, dhammavinibbhogassa dukkarattā, dhammānaṃ dhammamattatāya ca duppaṭivijjhattā sammoho hotīti avijjāyogassa dhammā, vatthu, tasmā catusatipaṭṭhānabhāvanāya tesu tesaṃ pahānasiddhito yogehi visaṃyuttatā vuttā. Eteneva āsavehi anāsavatā, oghehi nittiṇṇatā ca saṃvaṇṇitā hoti kāmarāgādīnaṃ eva kāmayogakāmāsavakāmoghādibhāvato.

且谓刚才所说，身为欲乐之本，欲界亦以乐受为有情所聚；于心亦由集故恒执我执；由见分断诸法之微妙，难以贯通，故为无明所惑。是以四念处修习连属离断诸习气之所依止。由此以见，离烦恼者即无烦恼，应离波浪烈火等。此教示，烦恼以欲爱等烦恼所成执著所染着，欲界烦恼所缘亦即欲爱执著，由欲爱烦恼及相关烦恼所分解也。

Vuttanayeneva kāyo abhijjhākāyaganthassa vatthu, ‘‘dukkhāya vedanāya paṭighānusayo anusetī’’ti (ma. ni. 1.465) dukkhadukkhavipariṇāmadukkhasaṅkhāradukkhabhūtā vedanā visesena byāpādakāyaganthassa vatthu, citte niccābhinivesavasena sassatassa ‘‘attano sīlena suddhī’’tiādiparāmasanaṃ hotīti sīlabbataparāmāsassa cittaṃ vatthu, sappaccayanāmarūpadassanābhāvato bhavavibhavadiṭṭhisaṅkhāto idaṃsaccābhiniveso hotīti tassa dhammā vatthūti catusatipaṭṭhānāti yojetabbaṃ.

如所说，此处体指贪欲之身的根本，谓“因痛苦的受苦，心中习有对触境的反感”。此痛苦、痛感、变化无常、苦集的条件所生之痛苦感受，特别是身心痛结引起的根本，又因内心如常的坚持执著于恒常我见，如“以己之行为清净”等观念推测，乃成戒执观念之心的根本。又因诸条件的无我相现，生死轮回执见所以成立，这便是该真理的执著，即所谓法为根本。因此，这是四念处中应当结合的法缘。

Vuttanayeneva visesato kāyo rāgasallassa vatthu, vedanā dosasallassa, ‘‘cittaṃ niccaggahaṇavasena attābhinivesaṃ attānaṃ seyyādito dahatī’’ti cittaṃ mānasallassa, vuttanayeneva dhammā mohasallassa vatthūti catusatipaṭṭhānāti yojetabbaṃ.

如所说，特别的，此处身为贪欲缠缚之根本，受为嗔恚缠缚根本，心为恒常把持自我执着火焰般灼烧自性之根本。诸法则为痴缠缚根本，谓四念处。因此，身受心法为痴缠之所系，四念处当依此而修。

Yasmā pana kāyānupassanādīhi kāyavedanācittadhammesu pariññātesu rūpavedanāsaññāsaṅkhārakkhandhā pariññātā honti, citte hi pariññāte saññāpi pariññātāva hoti, tasmā ‘‘viññāṇaṭṭhitiyo cassa pariññaṃ gacchantī’’ti vuttaṃ.

因观察身、感受、心法等诸法获得了彻悟，色受想行分别蕴皆得通达。心既通达，对境界的识知观照也必通达。所以才说“识所有依止，正进入通达”。

Tathā visesato kāye sāpekkhā chandāgatiṃ gacchatīti kāyo chandāgatiyā vatthu, vuttanayeneva vedanā byāpādassa nimittanti sā dosāgatiyā vatthu, santatighanaggahaṇavasena sarāgādicitte sammoho hotīti mohāgatiyā cittaṃ, dhammasabhāvānavabodhena bhayaṃ hotīti bhayāgatiyā dhammā vatthūti catusatipaṭṭhānabhāvanāya agatigamanappahānaṃ hotīti āha ‘‘agatigamanehi ca na agatiṃ gacchatī’’ti.

又特别地，身由依赖欲望产生念气，身为欲流之所；感受则因恼怒生起恶流，为恼流所依；心因紧密执著于贪恨之心而迷惑，称为痴流；法因见法自性本空而生恐怖，为恐怖之法，即四念处之法，修习此可断除流转与迷惑，故有言曰：“借由断流而不入流”。

‘‘Akusalassa somanassassa vasenā’’ti idaṃ ‘‘ayampi attho sambhavatī’’ti katvā vuttaṃ. ‘‘Sukhāya vedanāya rāgānusayo anusetī’’ti (ma. ni. 1.465) pana vacanato sukhavedanāggahaṇena tatthānusayanena samudayasaccaṃ desitanti veditabbaṃ. Desitaṃ dukkhaṃ ariyasaccanti dukkhadukkhaggahaṇena sātisayaṃ dukkhaṃ ariyasaccaṃ pakāsitaṃ hotīti pāḷiyaṃ ‘‘dukkhaṃ ariyasaccaṃ desita’’nti vuttaṃ. Sahacaraṇādīsu yaṃ vattabbaṃ, taṃ heṭṭhā niddesavāravaṇṇanāyaṃ (netti. aṭṭha. 5 ādayo) vuttaṃ.

“不善与安乐之果相牵连”，此理亦应明白，故云“此亦有其义”。“对快乐受依赖则滋生贪执”，应了知此义。此中快乐之受因依赖生，揭示其生灭苦谛。所说之苦，谓圣谛之苦，因苦苦之依存而明示圣谛之苦，鸠摩罗什云：“苦谛已被宣布”，即是此义。生死等因缘，应依本略结论理解，故如下经释记所示。

Lakkhaṇahāravibhaṅgavaṇṇanā niṭṭhitā. · 相摄分别注释完毕。

6. Catubyūhahāravibhaṅgavaṇṇanā6. 四部署摄分别注释

§25

25.Hārānanti niddhāraṇe sāmivacanaṃ. Hāresu imassa catubyūhahārassa visesato suttassa byañjanavicayabhāvatoti yojanā. Tena vuttaṃ ‘‘byañjana…pe… dassetī’’ti. Yāyāti niruttiyā.

「25.破除障碍的修法语」。破除湿热尘垢的四种修行，特别指于经文中观察音节消散之理。故说“音节……显现”等语。此为释义学中的措辞。

Yathārahanti saṃvaṇṇiyamāne sutte yaṃ yaṃ arahati nibbacanaṃ vattuṃ, taṃtaṃlokasamaññānurodheneva. Pubbabhāgapaṭipadā sampādetvā pacchā saccābhisamayaṃ pāpuṇātīti āha ‘‘sammuti…pe… hotī’’ti, taṃtaṃpaññattiggahaṇamukhena paramatthaggahaṇaṃ hotīti evaṃ vā iminā sambandho.

如经中所说，依文句传达的意涵，凡被论述为涅槃的内容，一一皆如众生熟知的请求般清楚呈现。先成就之前的修行阶段，继而达到真实觉悟的境界。如是称之为“随顺习俗……成为……”，此乃因依约定所取，故得殊胜的真实含义。

Yamidaṃ anindriyabaddharūpasantānaṃ sandhāya ‘‘ubhayamantarenā’’ti idha vuttaṃ. Otaraṇahāre (netti. aṭṭha. 42 ādayo) panassa dvārappavattaphassādidhamme sandhāya vuttabhāvaṃ dassetuṃ ‘‘ubhayamantarenāti phassasamuditesu dhammesū’’ti attho vutto. Aṭṭhakathācariyā panāhu ‘‘antarenāti vacanaṃ pana vikappantaradīpana’’nti. Tasmā ayamettha attho – na imaṃ lokaṃ, na huraṃ lokaṃ, atha kho ubhayamantarenāti. Aparo vikappo – ubhayamantarenāti vā vacanaṃ vikappantarābhāvadīpanaṃ. Tassattho – na imaṃ lokaṃ, na huraṃ lokaṃ nissāya jhāyati jhāyī, ubhayamantarena pana aññaṃ ṭhānaṃ atthīti.

就非色、非心所束缚的形相续集而言，称为“二者之间”，此处这样说。关于殊胜涅槃的门户解脱等事（参见《净土释》第42章），就众生通过触等条件而生的状态，有“二者之间”之意，此为触缘生法之义。注释师又解释“之间”一语，意指分隔之差异。因此，“二者之间”在此涵义为——既非此世间，亦非法外世界。此外，“二者之间”也表示差异的陷阱。其义在于——修行者禅定时非依此世，亦非法外界，而处于二者之间的异境。

Yepi ca ‘‘antarāparinibbāyī, sambhavesī’’ti ca imesaṃ suttapadānaṃ atthaṃ micchā gahetvā atthi eva antarābhavoti vadanti, tepi yasmā avihādīsu tattha tattha āyuvemajjhaṃ anatikkamitvā antarā aggamaggādhigamena anavasesakilesaparinibbānena parinibbāyantīti antarāparinibbāyī, na antarābhavabhūtoti purimassa suttapadassa attho. Pacchimassa ca ye bhūtā eva, na puna bhavissanti, te hi (kathā. anuṭī. 507) khīṇāsavā, purimapadehi ‘‘bhūtā’’ti vuttā. Tabbiparītatāya sambhavaṃ esantīti sambhavesino. Appahīnabhavasaṃyojanattā sekkhā, puthujjanā ca. Catūsu vā yonīsu aṇḍajajalābujasattā yāva aṇḍakosaṃ, vatthikosañca na bhindanti, tāva sambhavesī nāma. Aṇḍakosato, vatthikosato ca bahi nikkhantā bhūtā nāma. Saṃsedajaopapātikā ca paṭhamacittakkhaṇe sambhavesī nāma, dutiyacittakkhaṇato paṭṭhāya bhūtā nāma. Yena vā iriyāpathena jāyanti, yāva tato aññaṃ na pāpuṇanti, tāva sambhavesī, tato paraṃ bhūtāti attho, tasmā natthīti paṭikkhipitabbaṃ. Sati hi ujuke pāḷianugate atthe kiṃ aniddhāritasāmatthiyena antarābhavena attabhāvaparikappitena payojananti.

另有说法称“在两者间涅槃、得生”，对这些经文义理误解为存在中有“中间生存”，他们这样说。因佛经中无此“中间存在”之义。后世称为灭尽阿拉汉者、证得无余除障涅槃者，即所谓迎向灭尽之彼岸，不是“中间生存”的意思。后世身体已成已灭者，称为“已灭者”，如前经文所说。正因彻底脱离轮回生死，故得“生存”的相转变而称“得生”。未断生死束缚者为在修行者或凡夫。四种胎生、卵生、水生、湿生众生，于卵囊胎膜内不破坏胎壳，谓之得生者。离开囊壳胎壳者称为已生者。受精胚胎初生心识时称得生者，第二心识时称已生者。依其行走方式直到離开该处，仍为得生者，之后为已生者，故此不应再执此义。若依旧按纯巴利语义理解，在此意即“非中间生存”而为得生者的现象已被否定。

Yaṃ pana ye ‘‘santānavasena pavattamānānaṃ dhammānaṃ avicchedena desantaresu pātubhāvo diṭṭho. Yathā taṃ vīhiādiaviññāṇakasantāne, evaṃ saviññāṇakasantānepi avicchedena desantaresu pātubhāvena bhavitabbaṃ. Ayañca nayo sati antarābhave yujjati, nāññathā’’ti yuttiṃ vadanti. Tehi iddhimato cetovasippattassa cittānugatikaṃ kāyaṃ adhiṭṭhahantassa khaṇena brahmalokato idhūpasaṅkamane, ito vā brahmalokagamane yutti vattabbā. Yadi sabbattheva vicchinnadese dhammānaṃ pavatti na icchitā, yadipi siyā ‘‘iddhivisayo acinteyyo’’ti, taṃ idhāpi samānaṃ ‘‘kammavipāko acinteyyo’’ti vacanato, tasmā taṃ tesaṃ matimattameva. Acinteyyasabhāvā hi sabhāvadhammā, te katthaci paccayavisesena vicchinnadese pātubhavanti, katthaci avicchinnadese ca. Tathā hi mukhaghosādīhi aññasmiṃ dese ādāsapabbatappadesādike paṭibimbapaṭighosādikaṃ paccayuppannaṃ nibbattamānaṃ dissati, tasmā na sabbaṃ sabbattha upanetabbanti ayamettha saṅkhepo. Vitthārato pana paṭibimbassa udāharaṇabhāvasādhanādiko antarābhavavicāro kathāvatthuppakaraṇassaṭīkāyaṃ (kathā. anuṭī. 507) gahetabbo.

又说，对于一切依连续相续而不断断说法的义理，于诸释经师有共识。譬如对于稻米等无识众生的连续，应依不间断传说于诸教义中，在有识众生之连续亦应适用此理。此论理主张念法与非中间生存相联，此理不可异解。诸位智者颇著此理，谓有神通者其身于刹那间从梵天往来于此世间，应依此理来看。若诸法在所有境界俱断不续，虽说不可思议之神通幻象亦应不存在。诸法实属不可思议性法，然于特定条件因缘若具备则现明显现。譬如破碎河流、水洼、湖泊等反映出的倒影、回声、波浪现象，虽不随处随时皆摄受，然不可一概全然否定。此处仅略述，若要详论倒影之类现象及中间生存道理，请参看经中释注卷一五零七页。

Apare pana ‘‘idhāti kāmabhavo, huranti arūpabhavo, ubhayamantarenāti rūpabhavo vutto’’ti vadanti, ‘‘idhāti paccayadhammā, huranti paccayuppannadhammā, ubhayamantarenāti paṇṇattidhammā vuttā’’ti ca vadanti, taṃ sabbaaṭṭhakathāsu natthi, tasmā vuttanayeneva attho veditabbo. Avasiṭṭhaṃ rūpanti āpodhātuākāsadhātūhi saddhiṃ lakkhaṇarūpāni, ojañca sandhāyāha anindriyabaddharūpassa adhippetattā. Tassa khīṇāsavassa taṃ nibbānārammaṇaṃ cittaṃ na jānanti na ñāyanti ‘‘jhāyamānā’’ti vuttattā. Sesaṃ suviññeyyameva.

有人另说此处‘此谓欲界有身，彼谓非色界有身，二者之间谓色界有身’。又说‘此谓缘起法，彼谓缘生法，二者之间谓约定法’。然此诸说皆不见于诸大注疏，故仅依佛经中通说判断其义。所谓色者，乃水、地、火、风四大合和之有相色；亦可说为无漏诸色法之迹象。谓这物理色身连结之前非色界色身而住。於断余漏者，如涅槃所入者，其心不认知不了知“正在禅定”的所谓状态。其余部分值得详细认知。

Catubyūhahāravibhaṅgavaṇṇanā niṭṭhitā. · 四列项链分别之解释已毕。

7. Āvaṭṭahāravibhaṅgavaṇṇanā7. 旋转项链分别之解释

§29

29. Akusalānaṃ dhammānaṃ viddhaṃsanasabhāvattā, akusalānaṃ vā pajahane kusalānaṃ sampādane paṭṭhapanasabhāvattā ārambhadhātu. Tathābhūtāti sīlādīhi samaṅgībhūtā. Kāmadhātuādikā tidhātuyova tedhātu. Tassa abhibhavanato tedhātuissaro maccurājā. Anādimatisaṃsāre cirakālaṃ laddhapatiṭṭhāpi acirakālaṃ bhāvitehi kusalehi dhammehi samucchindanīyattā abalā kilesāti vuttaṃ ‘‘abalaṃ dubbala’’nti. Tenāha ‘‘abalā naṃ balīyantī’’ti.

二十九、恶法的破坏性质与恶法的断除及善法的成就所依赖的起始缘起。谓如戒律等观念所摄法，俱成整体。欲界等三界如三种大界。此三界中主宰者为魔王，即死王。无始以来轮回众生历经长久的生灭，不论因修善法而成就，皆难久住，因其微弱烦恼故称为“软弱无力”。因而说“无力者不强大”。

Idaṃ vacanaṃ ayaṃ gāthāpādo. Samādhissa padaṭṭhānanti ettha samādhissa kāraṇaṃ samatānuyoge niyojanatoti yojetabbaṃ. Esa nayo sesesupi. Papañcāti rāgādayova. Tathā ceva saṃvaṇṇitanti desanāya padaṭṭhānabhāveneva atthasaṃvaṇṇanā katāti attho.

此句为偈文开头。所谓「定的根本」者，此处指定的原因，即相续平等的安住，是应当建立的。此为导引，也适用于余下内容。所谓「分别增上」即指贪欲等烦恼。又所谓「如是也描写」，是指教学中以根本为本来阐释意旨，即对此义理的说明。

Nti taṃ desanaṃ. Tassāti sabhāgādivasena āvaṭṭanassa. Paripakkañāṇānaṃ visesādhigamāya. Lābhavinicchayapariggahamacchariyānītiādīsu lābhoti rūpādiārammaṇappaṭilābho. So pariyesanāya sati hotīti pariyesanāggahaṇena gahito. Vinicchayoti ‘‘ettakaṃ me rūpārammaṇatthāya bhavissati, ettakaṃ saddādiārammaṇatthāya, ettakaṃ mayhaṃ, ettakaṃ parassa, ettakaṃ paribhuñjissāmi, ettakaṃ nidahissāmī’’ti evaṃ pavatto vitakko vinicchayo. So lāpitahetukattā pariyesanamūlakatāya pariyesanāggahaṇeneva gahito, tathā pariggahamacchariyāni. Tattha pariggaho ‘‘mama ida’’nti pariggaṇhanaṃ. Macchariyaṃ ‘‘mayheva hotū’’ti parehi sādhāraṇabhāvāsahanaṃ. Tenevassa porāṇā evaṃ vacanatthaṃ vadanti ‘‘mayhevidamacchariyaṃ hotu, mā aññesaṃ acchariyaṃ hotūti pavattattā macchariyanti vuccatī’’ti (dī. ni. aṭṭha. 2.103; a. ni. aṭṭha. 3.9.23). Paribhogatthānaṃ pana vinicchayādīnaṃ paribhogantogadhatā veditabbā. Chandarāgo dubbalarāgo. Ajjhosānaṃ ‘‘mama ida’’nti taṇhāvasena balavasanniṭṭhānanti āha ‘‘chandarāgaajjhosānā taṇhā evā’’ti. Ārakkhanimittaṃ dvārapidahanamañjūsāgopanādinā suṭṭhu rakkhaṇanimittaṃ. Pāpāni karonto paribhoganimittaṃ ratto giddho gadhito mucchito hutvā migova paribhuñjananimittaṃ pamādaṃ āpajjatīti evaṃ pariyenārakkhā paribhoganimittaṃ. Pamādo tividho taṇhāya vasena kathitoti dassento ‘‘tividho taṇhāyāti vutta’’nti āha.

Nti 乃是教法结语。作为集会及类似情境的循环，促使成熟智慧得以特别获得，是积聚利益、归纳总结、希奇惊异等多义之聚合。所谓利益，包括色等境界的获得。此乃因正念而取舍，因取舍而保持。所谓「归纳」者，即心意如『我有此及彼，乃至将享受、将舍弃』的深思习气，称为取舍思考。此思考因归纳及身心的控制而固持，亦即归纳聚合。归纳之「聚合」即所谓「我的」，是对实相的界定。对希奇的钦羡则表现为「但愿属我，勿属他人」的常态，古时亦如是言，谓之希奇。就享受境界而言，取舍等过程属享受者的属下。因贪爱、嗔恨等惑业之故，如今此「我的」执著因渴爱之力坚固建立，故曰「贪爱嗔恨之渴爱即是嗔恨与贪爱」。《现在大藏》《论藏》均有此释。护持教法之因乃於防火、清净、守护等由，护持之因亦论述精细。做恶者即因享受，而囿于贪著犹如猛虎。故戒慎谨防，防止挂碍的原因。懈怠有三种，因渴爱而成，其理如已说明。

Avisesena vuttanti ‘‘katamena upādānena saupādānā’’ti vibhāgena pucchitvāpi ‘‘avijjāya ca taṇhāya cā’’ti avinibbhujitvā vuttaṃ. Taṇhañca avijjañca caturupādānaṃvasenāti kāmupādānādīnaṃ catunnaṃ upādānānaṃ vasena vibhajitvā khandhānaṃ dukkhabhāvena dukkhasaccabhāvena saha pariññeyyabhāvaṃ, upādānānaṃ samudayabhāvena samudayasaccabhāvena saha pahātabbabhāvaṃ dassetīti yojanā.

特别指出「因何种执著而执著」问，虽有区分，终究含未灭无明与渴爱。未灭无明与渴爱乃四种执著之总称。以欲欲等四种执著分别解释，体现蕴的苦性质，亦示苦谛所述生起因缘，应理解为应舍弃之因。

§30

30.‘‘Yo’’tiādinā vutto tividho pamādo pariyesati, ārakkhaṇañca karoti, paribhoganimittañcāti sambandho. Pamādo hi pamajjantassa puggalassa bhogānaṃ pariyesanāya, ārakkhaṇāya ca hetubhūto kattubhāvena upacarito, paribhogassa pana nimittaṃ. ‘‘Tappaṭipakkhenā’’ti padassa atthaṃ vivarati ‘‘appamādānuyogenā’’ti, tena samathabhāvaṃ dasseti . Khepanāti khayapāpanā. Vodānapakkhavisabhāgadhammavasenāti vodānapakkho ca so pamādassa visabhāgadhammo cāti vodāna…pe… dhammo, samatho, tassa vasena.

第30条以「谁」「如是」等句开头，讲述三种懈怠的探索及其防护，与享受的缘由相关。懈怠为疏忽之人对享受的探讨与防护因，作为因缘起的行为。所谓「坦率方向」说明「勤勉之因应」，显现止之性质。消灭乃断除恶习。防谏一面、断除一面为懈怠的构成。所谓防谏……性质，止之力即其支柱。

Samathe satīti adhiṭṭhānabhūte jhāne sati, taṃ pādakaṃ katvāti attho. Yā paññāti nāmarūpaparicchedādivasena pavattapaññā. Tenāha ‘‘ayaṃ vipassanā’’ti. Pahīnesūti pahīyamānesu.

止者即意志坚固、入定坚固，故名为止。如智慧者，依名色分别等而展现智慧，故称为观。如云「此即观」，即弃置之意。

Vodānapakkhanti ārambhadhātuādivodānapakkhaṃ nikkhipitvā. Visabhāgadhammavasenāti pamādavaseneva. Sabhāgadhammavasenāti pubbe nikkhittassa ārambhadhātuādivodānadhammassa samathādisabhāgadhammavasena.

防谏说即始缘界等构成的防谏部分。非分性质是指懈怠的性质。集体性质则是先前所起始的缘界等防谏性质与止等集体性质。

Puna apariyodāpaniyaṃ sikhāppattapariyodāpanaṃ idhādhippetanti āha ‘‘taṃ pana arahattena hotī’’ti.

又谓“不可清净者的清净阶段”，此义在此处被特指，训曰『此清净阶段是阿拉汉所具备的』。

Mohasamuṭṭhānatā vuttā ‘‘moho eva samuṭṭhāna’’nti katvā. Aññathā pisuṇāvācāya dosasamuṭṭhānatā musāvādassa viya mohasamuṭṭhānabhāvā vattabbā siyā.

迷惑的生起说为“迷惑正是生起”，作此断；换言之，对于恶口而言，嗔恨的生起如同谎语一般，迷惑之生起应被认为是存在的。

Kammapathabhāvaṃ pattānaṃ, appattānañca akusaladhammānaṃ ‘‘sabbapāpa’’nti padena pariggahitattā vuttaṃ ‘‘kammapathakammavibhāgenā’’ti.

得到的业道性质，未得则是不善法，因通称曰『一切恶』，故以“业道作业分科”之名义而说。

§31

31.Sesapadānanti ‘‘kusalassa upasampadā’’tiādīnaṃ (dī. ni. 2.90; dha. pa. 183; netti. 30, 50, 116, 124; peṭako. 29) gāthāya avasiṭṭhapadānaṃ. Yathādhigatanti attanā adhigatappakāraṃ, pacchā bhūmidisā.

三十一、余词谓“善法的受具足”，等句（根据《大毗尼约》2.90、《法集论》183、《净行义》30、50、116、124、《佩他可》29）为韵文中的未尽余词。例如“如实得意”，谓自我所得之方式，继后为地域次第。

Upariyāpentīti manussalokato upariṭṭhimaṃ devalokaṃ gamenti.

所谓“上的至”，是指从人间界上升至上面诸天界。

§32

32.Yathāvuttassa dhammassāti sīlassa ca maggassa ca. Taṇhāvijjādīnanti ādisaddena tadekaṭṭhakilesā gayhanti, tesaṃ padaṭṭhānadhammā ca. Samathavipassanādīnanti ādisaddena sāmaññaphalānaṃ saṅgaho. Yadaggena cettha ‘‘nirodho rakkhatī’’ti vutto, tadaggena maggo rakkhaṇakiriyāya karaṇaṃ vuttaṃ ‘‘yena rakkhatī’’ti. Visabhāgadhammavasena purimāni sabhāgadhammāvaṭṭanavasena pacchimāni saccāni niddhāritānīti yojetabbaṃ.

三十二、“如言法”，即戒与道。以“贪瞋痴”等为始之词汇涵盖邪烦恼，及其所在之法门。以“止观”等为始之词汇涵盖圣果之集合。若在此语境中，谓“灭者护持”，又谓该护持通过行道所为“以...护持”。以前分相之理，及后来整体正法系统分别阐明诸真实，即应当以此法理结合诠释。

Āvaṭṭahāravibhaṅgavaṇṇanā niṭṭhitā. · 旋转项链分别之解释已毕。

8. Vibhattihāravibhaṅgavaṇṇanā8. 格位项链分别之解释

§33

33.Dhammesūti puññādidānādibhedabhinnesu sabhāvadhammesu. Tattha labbhamānoti tesu yathāvuttesu dhammesu labbhamāno. Bhūmivibhāgoti kāmāvacarādidassanādibhūmippabhedo. Padaṭṭhānavibhāgoti te puññādidhammā yesaṃ padaṭṭhānaṃ, tesaṃ vā ye dhammā padaṭṭhānaṃ, tabbibhāgo. Yesaṃ suttānanti mūlapadaṭṭhānabhūtānaṃ saṃkilesabhāgiyādīnaṃ catunnaṃ suttānaṃ vasena. Asaṅkaravavatthānena hi etesu suttesu sātisayaṃ dhammā vibhattā nāma honti. Tenāha ‘‘visesato’’ti. Yadi evaṃ kasmā vāsanābhāgiyanibbedhabhāgiyasuttāni evettha gahitānīti? Nayidamevaṃ nikkhamanapariyosānabhāvena itaresampi gahitattā. Yato hi nissaṭā vāsanābhāgiyā dhammā, te saṃkilesabhāgiyā. Yaṃpariyosānā nibbedhabhāgiyā dhammā, te asekkhabhāgiyāti dvayaggahaṇeneva itarampi dvayaṃ gahitameva hoti. Tenāha ‘‘imesaṃ catunnaṃ suttānaṃ desanāyā’’ti. Imāni cattāri suttānīti pāḷiyā, vakkhamānāya desanāya vā itaradvayasaṅgaho daṭṭhabbo, na paṭikkhepo.

三十三、法之名称中有功德等差别不异的法类。其处所得者，即是所说法中所得。所谓地分，是指欲行等所显现的地相之分。所谓依止处分，是指诸功德等法，依其所依止的处或依止的法而分别。所谓经文者，即诸经文皆建立在根本依止处之上，依其沾染共现等四种经文而成。若无混杂而本义明确者，此等经文乃名为有差别的法。故曰“特殊论”。若如此，何以说沾染、非沾染、断除沾染等经文皆收录于此？此乃非尽终止的故，亦收录诸他经文。盖若无沾染之法，则为共染之法；若是断除之法，则为无污之法。此二法相并接，故亦收录诸他法。故曰“此四种经文说法”。此四经文者，为巴利文之称谓，作为宣说之法，应视为他二品类之集合，不容排斥。

Tenevāti niyamassa akatattā, tato ca tena tannissitena ca brahmacārī bhavatīti siddhaṃ hoti. Eva-saddo vā samuccayattho daṭṭhabbo. Siyā tassa paṭikkhepoti tassa aṭṭhasamāpattibrahmacariyassa siyā paṭikkhepo. Evaṃ sati sāvasesā desanā siyā.

此即称为法则无差别，由此因缘，修行人由此依止而成就。此乃明证。亦应视为词意相聚处。若有排斥，即为戒律八成之修行排斥。如此，则教义完整且统一。

Tadaṅgādippahānadvayaṃ padaṭṭhānabhūtaṃ idha gaṇanūpagaṃ na hotīti ‘‘samucchedapaṭippassaddhippahānānaṃ vasenā’’ti vuttaṃ. Tathā hettha keci ‘‘tenevā’’ti paṭhanti. ‘‘Teneva brahmacariyenāti paṭhantī’’ti idaṃ ‘‘saṃvarasīle ṭhito’’ti (netti. 33) ettha vuttaṃ pāḷivikappaṃ sandhāya vadati. ‘‘Yasmā…pe… vakkhatī’’ti idaṃ pacchimapāṭhasseva yuttatāya kāraṇavacanaṃ.

关于断除根本二者，乃为依止处而成，此处无法计量，故称依“断除的观察断除”的法则而说。此处亦有部分读作“此即”，或有诵为“此为修行之法”，即“持戒不失”的意思。此出于解释之说，对应巴利经文之语言表达，说明语义。后文引“因……说”，为因缘之句。

Kathaṃ mantāti? Anibbedhasabhāvattā mahaggatapuññānaṃ na nibbedhabhāgiyasuttena saṅgaho, vāsanābhāgiyattā pana vāsanābhāgiyasutteneva saṅgahoti. Tadupasaṅgā hi pacchimo eva pāṭho yuttataro. Itarathā sāvasesā desanā bhaveyya. Tenāha ‘‘na hi…pe… desetī’’ti.

如何解说？无断灭之性，故大果功德不属断除法，惟依止性乃属依止经文之集也。此有助语为后续章节更为合理。否则讲解有误。故称“确实不……说”，以示区别。

Saṃkilesabhāgiyaasekkhabhāgiyānaṃ parato vakkhamānattā vuttaṃ ‘‘vakkhamānānaṃ…pe… vasenā’’ti. ‘‘Sabbato’’ti idaṃ pubbaparāpekkhaṃ. Tassa parāpekkhatāya ‘‘sabbatobhāgena ekādasasu ṭhānesu pakkhipitvā’’ti aṭṭhakathāyaṃ yojitaṃ. Tattha padādike vicayahārapadatthe sandhāya ‘‘ekādasasu ṭhānesū’’ti vuttaṃ. Pubbapekkhatāya pana ‘‘sabbatobhāgena desanāya phalenā’’tiādinā yojetabbaṃ.

论沾染共现与无染法的分别，先作整体考察。关于“所有部分中的十一处投放”，经注释中有所附加解释，针对词语“十一处”加以说明。课前考察应连贯“由所有部分所说果报”等类因果法门。

Saṃkilesabhāgiyānaṃ taṇhāsaṃkilesādinā desanānayo veditabbo. Phalaṃ apāyadukkhena manussesu dobhaggiyena. Asekkhabhāgiyānaṃ asekkhehi sīlakkhandhādīhi desanānayo. Phalaṃ aggaphalena ca anupādisesāya ca nibbānadhātuyā veditabbaṃ. Itaresaṃ pāḷiyaṃ vuttameva. Kāmarāgabyāpādauddhambhāgiyasaṃyojanaggahaṇena saṃkilesabhāgiyānaṃ, virāgaggahaṇena asekkhaggahaṇeneva ca asekkhabhāgiyānaṃ vakkhamānattā vuttaṃ ‘‘vakkhamānānaṃ…pe… vasenā’’ti. Padapadatthavicārayuttiniddhāraṇamukhena dhammavibhattiādivicāro kātabboti dassetuṃ pāḷiyaṃ ‘‘vicayena…pe… tabbānī’’ti vuttanti aṭṭhakathāyaṃ ‘‘vicayena…pe… dassetī’’ti vuttaṃ.

沾染共现者，应知其生因由渴爱等沾染构成。其果相乃三恶趣等受苦之果报而归于人类。无染者则由无染戒法等五戒支成立，其果乃无上果报与入灭涅槃因地。余者亦如巴利经文所说。由爱欲嗔恚诸纱缚凝聚者为沾染共现，由于出离而持之者为无染共现。关于说法区别，由词义分析为主。欲显示法义区分，故注释中以“以分析为……展示”表达。

§34

34.Evanti iti. Dhammeti vuttasabhāgadhamme. Sādhāraṇāsādhāraṇabhāvehīti sāmaññavisesena visiṭṭhehi. Dve dhammā sādhāraṇāti dve ime dhammā yehi sabhāgadhammā sādhāraṇā nāma honti. Katame dve? Nāmaṃ, vatthu ca. Tattha nāmaṃ nāmapaññatti, taṃmukheneva saddato tadatthāvagamo. Saddena ca sāmaññarūpeneva tathārūpassa atthassa gahaṇaṃ, na visesarūpena, tasmā saddavacanīyā atthā sādhāraṇarūpanāmāyattagahaṇīyatāya nāmasādhāraṇā vuttā. Vatthūti pavattiṭṭhānaṃ. Yattha hi ye dhammā pavattanti, tesaṃ sabbesaṃ te dhammā sādhāraṇāti pavattiṭṭhānasaṅkhātānaṃ vatthūnaṃ sādhāraṇā. Yasmā panidaṃ dvayaṃ tesaṃ dhammānaṃ sādhāraṇabhāve pakatibhūtaṃ sabhāvabhūtaṃ, tasmā vuttaṃ ‘‘dve dhammāti duve pakatiyo’’ti. Ekasantatipatitatāyāti samānasantatipavattiyā. Tenāha ‘‘samānavatthukā’’ti. Dassanapahātabbānañhi yathā micchattaniyatasattā pavattiṭṭhānaṃ, evaṃ aniyatāpīti ubhaye hi te samānavatthukā. Esa nayo itaresupi. Sakkāyadiṭṭhivicikicchāsīlabbataparāmāsā hi bhinnasabhāvāpete dhammā dassanena pahātabbataṃ nātivattantīti te nāmasāmaññataṃ pattā, rūparāgādayo ca bhāvanāya pahātabbatanti āha ‘‘pahānekaṭṭhā nāmasādhāraṇā’’ti. Yathā pana ‘‘vatthūnaṃ sādhāraṇā vatthusādhāraṇā’’ti ayamattho labbhati, evaṃ ‘‘vatthunā sādhāraṇā vatthusādhāraṇā’’ti ayampi attho labbhatīti dassento ‘‘sahajekaṭṭhā vatthusādhāraṇā’’ti āha. Te hi aññamaññaṃ phusanādisabhāvato bhinnāpi yasmiṃ pavattanti, tena vatthunā sādhāraṇā nāma honti. Ettha ca labbhamānampi kusalādināmasādhāraṇaṃ anāmasitvā vatthusādhāraṇā tāva yojitāti veditabbā. Paṭipakkhādīhīti ādisaddena samānaphalatāsahabyatādike saṅgaṇhāti. Sesapadesūti ‘‘puthujjanassā’’tiādivākyesu. Kathaṃ? Tattha hi puthujjanassa, sotāpannassa ca sambhavato anāgāmino, arahato ca asambhavatotiādinā yojetabbaṃ.

是故如此。论曰“法”者，即所讲分法。所谓普通与非常，指普通有所别的特殊，乃至区别特异。法有二，即所谓能共有的二种法。何为二者？谓名与所缘。名者，名称的分别，依一词之声即得其义。以词声作为众生共通之体，即针对其义而非差别的形态，由是词义成为普通之体统所涵摄而称为名的普通。所缘者，为所建立之所缘。即诸法中发生之所有品类皆为法的所缘，称为所缘的普通。由于此二法之共通性在于能够显现并生起其自性，故称二法为两种显现体。所谓“一贯的出现”者，即无间断相续的出现，故称“同所缘者”。如眼法中演现不同之错误、断相，则此二作为同一缘所起，虽有分别却同所缘。此理为其他义也。妄见有我、怀疑等，为分别自性所障之法，应当断除，否则不为断见。此因故得名“名为普通而实应舍”。以色欲等觉支为修习舍弃之法，于舍弃中教称“舍弃时有名为普通”。如“所缘的普通即所缘的非普通”意涵如此。且“所缘的普通即为所缘的所缘”意涵亦成立，推知“有自然同一之所缘的所缘的非普通”亦可称。彼彼异质相触，虽异而能相感通，谓之“所缘的普通”。至此所得概念属理善绩起之“名字的普通”，未名状之“物所缘的普通”仍须连用。以反面义即名与所缘之所缘同生法及其它参照句，概数含摄。余词所谓“俗人”等语，即俗人为端，包括初果、二果、阿含、阿拉汉诸果之中未现者，乃至现者均含之。

Kathaṃ te odhiso gahitāti kenākārena te ‘‘sādhāraṇā’’ti vuttadhammā bhāgaso gahitā. ‘‘Amukassa, amukassa cā’’ti ayañhettha attho. Sāmaññabhūtā dhammā sādhāraṇā nāma, evaṃ sante kathaṃ tesaṃ micchattaniyatāniyatādivasena vibhāgena pavattiṭṭhānatā vuccati, na vattabbanti adhippāyo. Atha vibhāgena taṃ vattabbaṃ, nanu te sādhāraṇāti na vattabbamevāti? Evaṃ sādhāraṇāti micchattaniyatānaṃ, aniyatānanti imesaṃ ubhayesaṃyeva te dhammā sādhāraṇā. Tenāha – ‘‘na sabbasattānaṃ sādhāraṇatāya sādhāraṇā’’ti. ‘‘Yasmā’’tiādinā tattha kāraṇamāha, tenetaṃ dasseti ‘‘keci dhammā kesañcideva dhammānaṃ sādhāraṇā honti, aññesaṃ asādhāraṇā’’ti. Tenāha ‘‘paṭiniyatañhi tesaṃ pavattiṭṭhāna’’nti.

如何把此对应关系理解？此谓何因缘下谓其为“普通”的说法成立？“某些，某种……”此所说即此。谓普通成分之法，皆为普通。既然如此，为何以误见、断见、非断见等区别而论归类？此非应论。若论区别，应以分别情况来说明。难道说，既为普通则不辨否定？若以如此划分，所谓普通即包含误见、非断见等二者，共起发生是也。故言“非所有众生皆为普通者”乃显原因。此因故说：“某些法仅是部分有普通性，其他则非普通。”故曰“有既定所缘之发生”。

Itarathāti aniyatapavattiṭṭhānatāya sabbesaṃ sādhāraṇā, asādhāraṇā vā siyuṃ, tathā sati. Tathā vohāroti ‘‘sādhāraṇā, asādhāraṇā’’ti ca ayaṃ vohāro sāmaññā eva na bhaveyya. Ete eva dhammāti ‘‘sādhāraṇā’’ti vuttadhammā eva. Evanti ‘‘micchattaniyatāna’’ntiādinā vuttappakārena. Niyatavisayā paricchinnappavattiṭṭhānā. ‘‘Yopī’’tiādi puggalādhiṭṭhānena vuttassevatthassa pākaṭakaraṇaṃ. ‘‘Na hī’’tiādinā anvayato, byatirekato ca tamevatthaṃ vibhāveti. Sesepīti ‘‘bhāvanāpahātabbā’’ti evamādimhipi.

他处同理，谓自在发生性本具普遍与不普遍两种，如是。此说“普通，不普通”之发言，实乃表达同一法之普通性。所谓“法”者，即说普通之法也。由是说“误见、断见等”而出此论证。限定范围内之被分别发生者。又以“是他”及“不同”人执见应验是境。结语谓：“此俱为修习中应舍弃者”等类似语。

Paccattaniyatoti pāṭipuggaliko. Itarassāti apaccattaniyatassa. Tathāti asādhāraṇabhāvena. Koci dhammo kañci dhammaṃ upādāya sādhāraṇopi samāno tadaññaṃ upādāya asādhāraṇopi hotīti āha ‘‘sādhāraṇāvidhuratāyā’’ti. Tenāha ‘‘taṃ taṃ upādāyā’’tiādi. Tathā hi ‘‘dhammatā’’ti vuttapaṭhamamaggaṭṭhatā dīpitā, tādisānaṃ eva anekesaṃ ariyānaṃ vasena sādhāraṇāti . Paṭhamassāti aṭṭhamakassa. Dutiyassāti sotāpannassa. Puna aṭṭhamakassāti ‘‘aṭṭhamakassa, anāgāmissa cā’’ti ettha vuttaaṭṭhamakassa. Tenāha ‘‘anāgāmimaggaṭṭhassā’’ti. Aggaphalaṭṭhato paṭṭhāya paṭilomato gaṇiyamāno paṭhamamaggaṭṭho aṭṭhamako, maggaṭṭhatāya, pahīyamānakilesatāya ca sabbepi maggaṭṭhā aṭṭhamakā viyāti aṭṭhamakā, ‘‘ekacittakkhaṇato uddhaṃ na tiṭṭhatīti aṭṭhamako’’ti apare niruttinayena. ‘‘Sekkhā’’ti nāmaṃ sādhāraṇanti sambandho. Itaresūti ‘‘bhabbābhabbā’’ti vuttesu anariyesu. Tenāha pāḷiyaṃ ‘‘hīnukkaṭṭhamajjhimaṃ upādāyā’’ti.

所谓不同频率之发生者，谓个别而言。所谓他者谓非个别而言。故谓以非常之性。某法因缘起时，如普通者，同时起时如普通者未起者则非普通，故有“普通者受失”之说。故谓“各自缘起”。如“法之存在性”所讲，共属圣众多法基础，故谓普遍。所谓初果者即阿赖耶识底，第八识。次者为入流果。再次谓阿那含果，即已入阿那含果者。故谓“阿那含果所起者”。较果报依先后顺位排列，修道之顺序故有所称谓。彼谓“习者”为普通者，谓“非习者”则为某他。其他谓“如是者”为非圣法。云“凡夫三根中下根”，亦称“下、次、中根”诸依缘。

Niyāmāvakkantiyāti avakkantaniyāmatāya. Ñāṇuttharassāti ñāṇādhikassa. Tathāvidhapaccayasamāyogeti ñāṇavisesapaccayasamavāye. Yathā hi ñāṇabalena dandhābhiññatā na hoti, evaṃ paṭipadāpaṭipannopi sukhena visosīyatīti. Sā hi sukhāpaṭipadā khippābhiññā taṃsamaṅgino ñāṇuttarattā vipassanāya padaṭṭhānanti vuttā.

谓法之规章，该规章专因缘相会。所谓智慧之上者也。由于智慧力故得以正护，不至堕落，虽随修持亦能轻安破裂。所谓修行生活之安适、快速证入慧上者，亦是指观照慧之所产生之道理。

Dhammato anapetā cintā dhammacintā, yonisomanasikārena pavattitattā dhammesu cintā, dhammo vā ñāṇaṃ, tasmā dhammāvahā cintā dhammacintā, cintāmayañāṇassa hetubhūtā cintāti attho.

随法而无碍理智之反思，即法之观照。由善思维智所起发自理智之思量，谓“有思想之智”，是故称此类反思为法之思量。思量乃智之动因。

Pāḷiyaṃ sutamayapaññāggahaṇena ‘‘ye te dhammā ādikalyāṇā…pe… tathārūpāssa dhammā bahussutā hontī’’tiādi (a. ni. 8.2) suttapadasaṅgaho attho pariggahito, tathā yonisomanasikāraggahaṇena ‘‘so ‘anicca’nti yoniso manasi karotī’’tiādinā vutto upāyamanasikāro pariggahito. Sammādiṭṭhiggahaṇena ‘‘sammādiṭṭhiṃ bhāveti vivekanissita’’ntiādinā vuttā sammādiṭṭhi pariggahitāti dassento āha ‘‘atha kho…pe… dassetu’’nti. Sesanti ‘‘dhammasvākkhātatā’’ti evamādi.

这里所说的巴利语听闻与智慧的收集，是指“诸法皆为最初吉祥……诸法如实持有者精通广闻”等（《增支部·8.2》）经文句汇的涵义已被收集起来。同样，善巧思维收集了“彼作无常的思维”（思维“无常”之义）等相关教示。通过正见收集，收纳了“培养正见、以出离为依止”等所说之正见的内涵，为显现其义理而说“现在当……展示”等。余下如“法已明说”等亦同此类。此皆对经文语句的概念与义理的详尽收受与诠释。

Yassa ca pubbe attho na saṃvaṇṇito, tattha kalyāṇamittatāya āyatanagato pasādo, cittavūpasamo ca phalanti dassento ‘‘sappurisa…pe… padaṭṭhāna’’nti āha. Attasammāpaṇihitattā pāpajegucchinibbidādibahulova hotīti dassento āha ‘‘attha…pe… padaṭṭhāna’’nti. Dhammo svākkhāto ādito paṭṭhāya yāva pariyosānā sabbasampattipāripūrihetūti dassento ‘‘dhammasvākkhātatā…pe… padaṭṭhāna’’nti āha. Kusalamūlaropanā hi samāpattipariyosānāti . Saṅghasuṭṭhutāya saṅghassa suṭṭhubhāvāya saṅghassa sappatissatāya ‘‘suṭṭhu, bhante’’ti vacanasampaṭicchanabhāvāya. Itaraṃ suviññeyyameva.

若之前的义理未被说明处，即引入善友结缘的依止所及内心安稳悦服之果，彰显“善男子……作为依止”等教说。又从自我确立的立场，示现破恶趣、离厌恶等多种义理，故说“此义……作为依止”。法理的明说从本初、依止直到遍满终结，皆为一切圆满的原因，故说“法理明说……作为依止”。善根的培植即是成就之终结。僧团之清净持戒、僧团之纯正存在、僧团之现存完整的庄严，乃以“贤哉，尊者”之赞语达成。其余尚待深入认识者，不在此列。

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.Sammādiṭṭhissa…pe… nijjiṇṇā bhavatīti ettha yathā maggasammādiṭṭhivasenattho vutto, evaṃ kammassakatākammapathasammādiṭṭhīnampi vasena attho labbhateva. Kammapathakathā hesā. Yathāvuttenākārenāti ‘‘avimuttāva samānā’’ti, ‘‘avimuttiya’’nti ca vuttappakārena. Micchābhinivesavasenāti asammāsambuddhaṃ eva sammāsambuddhoti, aniyyānikaṃ eva niyyānikoti, asantaṃ eva pana santanti, anariyaṃ eva ariyoti viparītābhinivesavasena . Micchādhimokkhoti ayāthāvapasādo, ayāthāvasanniṭṭhānaṃ vā. Uppannamoho micchāvimuttiñāṇadassananti sambandho.

第35讲关于正见……乃至“成熟”的义理于此，如同说于修道的正见之理，依止正见于业道者的果报，义理获得相应确立。此为业道之义。所谓“大体而言”者，谓“与未出离者等同”及“未出离状态”等之教说。所谓错谛执着，即错误执见佛不等于正觉者，错误执着回归因果之因果理，谓非安乐之者为安乐，说非圣者为圣者，乃以反面执着观念解说。所谓错误解脱，即错误的安乐和错误的成就。生起之迷惑与错误解脱及其知识的显现有关联。

§36

36. Vādānaṃ vā anuvādā vādānuvādā, tesaṃ vādānaṃ upādāti attho. Vādānupavattiyoti vādānaṃ dosānaṃ anupavattiyo.

第36讲论辩与辩论之名，即辩论的内容。辩论中所执持的，就是辩论之过错。辩论之过错的未发露，即为辩论之未达成。

Antadvayaparivattananti kāmasukhaattakilamathānuyogasaṅkhātassa antadvayassa paṭipakkhavasena parivattanaṃ.

所谓对立之转变，是指随欲乐入陷于烦恼的对立面，上下颠倒的转变。

Etesupi vāresūti ‘‘niyyāniko dhammo tesaṃ adhammo, sukho tesaṃ adhammo’’ti ca imesu vāresu. Vuttanayenāti yadi attaparitāpanaṃ attano dukkhāpanaṃ dhammo, dhammassa paṭiviruddho adhammo siyā, dukkhassa ca sukhapaṭiviruddhanti jhānamaggaphalasukhassa, anavajjapaccayaparibhogasukhassa ca tesaṃ adhammabhāvo āpajjatīti evaṃ vattabbā. ‘‘Yaṃ yaṃ vā panātiādinā’’ti idaṃ avasesapāṭhāmasanaṃ. Ettha yaṃ yaṃ vā pana dhammanti yaṃ vā taṃ vā dhammaṃ, kusalaṃ vā akusalaṃ vā iṭṭhaṃ vā aniṭṭhaṃ vāti vuttaṃ hoti. Rocayati vā upagacchati vāti cittena rocati, diṭṭhiyā upagacchatīti. Tassa tassa dhammassa yo paṭipakkhoti tassa tassa rucitassa, upagatassa vā dhammassa yo paṭipakkho nāma. Svassa aniṭṭhato ajjhāpanno bhavatīti yo dhammo assa rucitassa, upagatassa vā dhammassa aniṭṭhato paccanīkato abbhupagato hoti, tena paṭipakkhena desanāya parivattanaṃ parivattano hāroti attho. Tenāha ‘‘paṭipakkhassa lakkhaṇaṃ vibhāvetī’’ti.

即便在诸此间隙中，也有“存在者为法不善，非存在者为非法，快乐为法，非快乐为非法”的教示。若说对自身的苦恼为苦谛，则苦谛不违其义，且苦不违乐之义，是因禅定道果的安乐，或是无过失之因缘所生之安乐等。以此类法之邪不成立。所谓“无论何法”等，是篇章的结尾。此处“无论何法”指或善或不善，或喜或不喜的法皆已说。所谓“喜”者，谓心中因观点而生之喜悦。对各法之相反面，即为该法所对立让步之义。若该法为自身不喜所承受，即对喜悦法的对立，称为对立。这说明了依对立的说法而转变对治。由是说“显分对立之特征”。

Parivattanahāravibhaṅgavaṇṇanā niṭṭhitā. · 转换导引分别注释完毕。

10. Vevacanahāravibhaṅgavaṇṇanā十、同义语导引分别注释

§37

37.Aññamaññehīti aññehi aññehi. Āyatinti paccavekkhaṇakāle. Kathañcīti yena kenaci pakārena, paṭhamaṃ vuttena pariyāyena appaṭivijjhanto aparena pariyāyena paṭivijjheyyāti adhippāyo. Pariyāyavacanaṃ niddisatīti sambandho. Evaṃ sabbattha. Tasmiṃ khaṇeti pariyāyavacanassa vuttakkhaṇe. Vikkhittacittānanti ārammaṇantarehi vividhakhittacittānaṃ . Aññavihitānanti aññaṃ cintentānaṃ. Kasmā pana aññena pariyāyena tadatthāvabodhanaṃ, nanu tena vutte daḷhīkaraṇaṃ hotīti codanaṃ sandhāyāha ‘‘tenevā’’tiādi. Tattha tadaññesanti tehi vikkhittacittādīhi aññesaṃ, yehi paṭhamaṃ vacanaṃ sammadeva gahitaṃ. Tatthāti vuttavacaneneva punappunaṃ vacane. Adhigataanvatthatāya punarutti parivajjanatthaṃ visesanabhāvena tāhi tāhi saññāhipi ayampi saddo imassatthassa vācako, ayampi saddo imassatthassa vācakoti paññāpanehi. Desetabbassa tassa tassa atthassa attano citte upanibandhanaṃ ṭhapanaṃ. Tatthāti dhammaniruttipaṭisambhidāyaṃ. Bījāvāpanaṃ hetusampādanaṃ.

37.『互相称谓』意为彼此间互称。『处』是指反观之时。『以何等方式』者，谓以某种表达方式，未深入第一种说法的替换，而能深入另一种替换的释义为意图。所谓替换之词即为其联系。此理普遍适用。『此时』者，指替换语出现之刻。『意念分散者』是指于所依缘中意念多样分散的心态。『他用不同方式者』是指思虑他种不同见解者。何以以他种替换表达该义理？当说此理便加强之，故发起问难曰『实乃此也』。其处，『他种者』是指依意念分散等修行对象之他种替换方式。第一句合适地理解，故云『那里』。『于是』者，谓所说语内，重复语句。谓于得证与排除异说分别而为不同释义的连续出现。此时各别称谓均指此义，此词语亦为该义所指示，斯乃由明智者所宣说。为欲表达该义而系于己心。『此时』是指法词说明分辨之际。为种子播撒，即因缘成就。

Evaṃ bhagavato pariyāyadesanāyaṃ anekāni payojanāni vatvā idāni attano sammāsambuddhatāya evaṃ tathāgatā buddhalīlāya anekehi pariyāyehi dhammaṃ desentīti dassento ‘‘kiṃ bahunā’’tiādimāha.

如是，针对世尊所宣说替换法义，已多方说明其用意。现谓以自觉正觉之如来及佛陀之神通，以多种替换方式诠说法义，进而宣说『为何如此多？』等问题。

Pāḷiyaṃ ‘‘pihā nāma yā vattamānassa atthassa patthanā’’ti paccuppannavisayataṃ dassetvā puna anāgatavisayataṃ dassetuṃ ‘‘seyyataraṃ vā’’tiādi vuttanti ‘‘anāgatapaccuppannatthavisayā taṇhā pihā’’ti āha.

巴利语『pihā』，意指『当时言说之义的发端』，说明现住之所缘义理。又为说明未来义理，云『更可取者』等。故云『未来与现住之义所缘的渴爱是pihā』。

Atthanipphattipaṭipālanāti imasmiṃ vā pade pihāya evatthavasena anāgatapaccuppannatthavisayabhāvadīpanato.

义理之发生与维持，指此处pihā有明示未来及现住之义所缘的本质涵义。

Dhammārammaṇeneva saṅgahitā ‘‘dhammārammaṇa’’ntveva gahaṇaṃ gatā. Catuvīsati padānīti ettha gehasitadomanassūpavicārādīnaṃ catunnaṃ chakkānaṃ vasena catuvīsa koṭṭhāsā.

法缘境集聚，谓『法缘境』即法的涵摄。『二十四义』者，此处谓因宿心、忧郁思虑等四根随眠等四十八法支首门，共二十四门分组之聚合体。

§38

38.Sāyeva patthanākārena dhammanandītiādimāhāti ettha ayamattho – sā eva patthanākārena pavattiyā āsādipariyāyena vuttā taṇhā rūpādidhammesu nandanaṭṭhena dhammanandī. Tesaṃ eva piyāyanaṭṭhena dhammapemaṃ. Gilitvā pariniṭṭhapetvā ṭhānato dhammajjhosānanti.

38.即以本质为发端称为『法的乐欲』等，此处意指——正是由发端动力及周转，借由感官上的渴爱，对形色等法的悦乐，继而对法亲爱。由此吞纳并圆满修习，名为『于住处断除烦恼而觉悟法之欢喜』。

Imināpīti na kevalaṃ ‘‘paññā pajānanā’’tiādiāveṇikapariyāyeneva vevacanaṃ vattabbaṃ, atha kho iminā ādhipateyyādisādhāraṇapariyāyenapi vevacanaṃ vattabbanti attho. Imināva nayenāti etena pariyāyavacanena . Na hi desanatthasādhanaṃ ‘‘itipi so bhagavā’’tiādipāḷinayadassananti dasseti. Balanipphattigatotiādīsu dasasu tathāgatabalesu nipphattiṃ pāripūriṃ gato. Sambodhipahānantarāyadesanā visesacodanāsu visāradabhāvasaṅkhātāni cattāri ñāṇāni patto adhigatoti vesārajjappatto.

“Iminā”者，不仅仅是“智慧的觉悟”等通用的转换词，还可指包括“支配权”等在内的特殊转换意义。用此转换词时，不是为了宣说“世尊如此说”等教化目的的表达，而是涉及佛陀具足的十种力量中的成就圆满状态。于成道后的阻碍消除教法特别指明，得成圆满的四种智慧清净得解脱的意思。

Lobhajjhāsayādiajjhāsayaṃ visesena ativattoti ajjhāsayavītivatto. Atītahetusaṅkhepādisaṅkhepavirahitatāya asaṅkhepasaṅkhātaṃ nibbānaṃ, akuppadhammatāya guṇehi vā asaṅkhepaṃ asaṅkhyeyyaṃ gato upagatoti asaṅkhepagato. Sesaṃ suviññeyyameva. Uddheyyanti uddharitabbaṃ.

“由贪欲等烦恼所生的烦恼”超越了烦恼本身，达到了烦恼完全灭除的状态。超越过去因缘简略叙述的境界，证入了完全不退转的无为涅槃。其品质上完善庄严，超越数量与可数的范畴，故称为无数量所及的境地。余者宜深入了解，应当谨慎提出。

Dhammānussatiyaṃ evaṃ attho daṭṭhabboti sambandho. Saṃsāradukkhato pāti, santena sukhena rameti cāti vā pāraṃ.

此处所说与对法的忆念紧密相关。由于对轮回之苦远离，依止安乐而使心安稳、喜悦，这即为解脱彼岸的法门。

Abhūtapubbattāti anuppannapubbattā, tenassa niccataṃva vibhāveti kenaci devatopasaggādinā anupasajjanīyattā anupasaṭṭhattā.

“不曾发生的过去”意指未生起的过去，使其常如实现般分辨，因诸天等护持而未曾亲近世间，不曾亲临现前。

‘‘Duppassa’’ntipi pāḷi, duradhigamanti attho. Guṇasobhāsurabhibhāvenāti guṇehi sobhāya, sugandhibhāvena ca.

“Duppassa”为巴利语，意为难以获得的意思。具足美德的光辉芬芳，是指具有德行的美好光彩与香气。

Yathā akkhaṇavedhī puggalo sippanipphattiyā rattandhakāratimisāya acirakkhaṇālokena atisukhumampi dūragataṃ lakkhaṃ vijjhati, evaṃ ariyasāvako sīlasampattiyā atisukhumaṃ nibbānaṃ catusaccadhammaṃ ekapaṭivedheneva paṭivijjhatīti āha ‘‘sippañca sīlaṃ akkhaṇavedhitāyā’’ti. Lokikanti nidassanamattaṃ daṭṭhabbaṃ lokuttaradhammaolokanassāpi adhiṭṭhānabhāvato.

譬如刹那易穿的身体，因夜间黑暗，能迅速察觉远处极细微的伤痕，正如圣弟子具足戒德与圆满功德，能一念洞见四圣谛真理的微妙无间，故说“功德如刹那穿透者”。世俗事物仅做现象教示，而超世间法的正见则基于坚定的信解而生。

Vevacanahāravibhaṅgavaṇṇanā niṭṭhitā. · 同义语导引分别注释完毕。

11. Paññattihāravibhaṅgavaṇṇanā十一、设施导引分别注释

§39

39.Bhagavato sābhāvikadhammakathāyāti attano bhāvo sabhāvo, sabhāvena nibbattā, tato vā āgatāti sābhāvikā, sā eva dhammakathāti sābhāvikadhammakathā, buddhānaṃ sāmukkaṃsikadhammakathāti attho , tāya karaṇabhūtāya dhammadesanāya anaññattepi kathādesanānaṃ upacārasiddhena bhedenevaṃ vuttaṃ, avayavasamudāyavibhāgena vā. Tenāha ‘‘kā ca pakatikathāya desanā? Cattāri saccānī’’ti. Idañhi atthassa desanāya abhedopacāraṃ katvā vuttaṃ. Tassā desanāya paññāpanā. Ayaṃ paññattihāroti saṅkhepeneva paññattihārassa sarūpamāha. Sāti yathāvuttadesanā. Tathā tathāti yathā yathā saccāni desetabbāni, tathā tathā. Kathañcetāni desetabbāni? Pariññeyyādippakārena. Yathādhippetanti adhippetānurūpaṃ, bodhaneyyabandhavānaṃ bodhanādhippāyānukūlanti attho. Atthanti desetabbatthaṃ, dukkhādiatthameva vā. Nikkhipatīti patiṭṭhāpeti. Yato ‘‘cattāro suttanikkhepā’’tiādi (ma. ni. aṭṭha. 1.mūlapariyāyasuttavaṇṇanā) aṭṭhakathāsu vuccati.

世尊所说之相应法义，谓其自性即自相，自相而生，故称为相应之法。相应法即是法的说法，此为诸佛共说之法义。由于此法义具作成之因，法之说者，即使无别之语言辅助，凭其言语辅佐之差别，亦根据诸组成部分、整体、起合而分等而解说。故有言“以何缘起而说？曰四圣谛。”此处即为该义之说明，言以不分差别之辅助说法加以阐释。《藏文根本释经》中有，对此法之说明称为“展示”，此为“展示正法”的简称，谓“如所说者为说法”。“如是如是”者，即照所应说之圣谛，如实而说。此四谛当如何说？依净知根本，以所依正见顺之，并依觉悟者所应启发之法而相应。谓“义”即四谛之义，或以苦等义。谓“安立”即确立（本义）。“四种经典安立”等语，于注疏中作此解释。

Tatthāti nikkhepadesanāyanti attho. Maggapakkhiyāti dukkhasaccato bahikatāti adhippāyo.

术语“此处”义为“确立之说”。所谓“八正道”，是“苦圣谛”之表述中言之、论之之义。

Yasmiṃ ṭhāneti yasmiṃ bhavādisaṅkhāte ṭhāne. Yathāvuttā desanāti caturāhārapaṭibaddharāgādimukhena vaṭṭadīpanī vuttappakārā desanā.

“所在之处”即谓依于所生事处。如四食根，即由色、受、想、行、识等相续之缘而起之所缘事物，故称为所在。所谓“如说之法”，即依四食根、调伏（烦恼）等所缘而如实说法。

§41

41.Teparivaṭṭavasenāti etthāpi ‘‘saccesū’’ti yojetabbaṃ. Pariññāpaññattīti āhāti sambandho. Ajjhattarato, samāhitoti padadvayena samādhānavisiṭṭhaṃ ajjhattaratatābhāvanaṃ dīpeti gocarajjhattatādīpanato. Kevalo hi ajjhattasaddo ajjhattajjhattagocarajjhattesupi vattati. Ajjhattaratatāvisiṭṭhañca samādhānaṃ sātisayaṃ cittaṭṭhitiṃ dīpetīti imamatthaṃ dasseti ‘‘samādhānavisiṭṭhassā’’tiādinā.

“三学止境”意为此处亦应合于“圣谛”中。“圆满智慧”即指关系纽带。所谓“内在”“专注”，以两个词合说专注之内在成立，即专注之内在显现的明教。仅以“内在”二字，言其在内在识界、内在所缘界，及内在思所显现之处皆成立。所称“专注具足”，意即专注为内在功德，具足念之心住。

Āsajjanaṭṭhenāti āsaṅganaṭṭhena. Tathā dassananti atathābhūtassāpi bhabbarūpassa viya attano vidaṃsanaṃ. Alakkhikoti vilakkhiko.

“与不善人之界”即“与不善人之处”。“显现”者，谓成住坏空四相之不真实身之分别毁坏。如“无分明”意谓不明显，不显著。

Kāmānanti kāmāvacaradhammānaṃ. Rūpānanti rūpāvacaradhammānaṃ. Nissaraṇanti kāmānaṃ rūpāvacaradhammā nissaraṇaṃ, tesaṃ arūpāvacaradhammā nissaraṇaṃ. Evaṃ taṃsabhāvānanti sauttarasabhāvānaṃ. Tathāti yathā saṅkhatadhammānaṃ nissaraṇabhāvato, kilesasamucchedakassa ariyamaggassa ārammaṇabhāvato ca attheva asaṅkhatā dhātu, tathā vuccamānenāpi kāraṇena attheva asaṅkhatā dhātūti dasseti. Katthaci visayeti asaṅkhatadhātuṃ sandhāya vadati. Aviparītatthoti bhūtattho. ‘‘Yato kho bho ayaṃ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho bho ayaṃ attā paramadiṭṭhadhammanibbānappatto hoti (dī. ni. 1.94), sapakaṭṭhanibbānabhāvino’’ti ca evamādīsu upacāravuttisabbhāvato. Yathā taṃ sīhasaddoti yathā ‘‘sīho māṇavako’’tiādinā māṇavakādīsu upacāravuttinā vattamāno migarāje bhūtatthavisaye diṭṭho, evaṃ nibbānasaddopi kāmaguṇarūpajjhānasamaṅgitāsu upacāravuttiyā vattamāno katthaci visaye aviparītattho. Yattha ca visaye aviparītattho, sā asaṅkhatā dhātu. Hatthatale saāmalakaṃ viya ñeyyaṃ paccakkhato passantassa ekappamāṇassa satthuvacanamevettha pamāṇanti dassento ‘‘kiṃ vā etāya yutticintāyā’’tiādimāha. ‘‘Paṭiññātassa atthassa siddhiyā pakāsanāpaññattī’’ti nigamaṃ sandhāyāhāti.

所谓“欲”，指欲境之法；“色”，指色境之法；“出离”者，谓欲及色境法之出离；“无色出离”，谓无色境法之出离。此等为世间法之实体。所谓“如是其性”，即由于有形现法之出离性质，谓离垢断惑之圣道观法所缘实之本体也。故虽言“无形之界”，实乃缘圣道清净法而起者。所谓“无相界”，从修行义说。所谓“可逆义”，即真实义。谓“此我，于五欲中具足所缘欲乐，以修习正见者，即得正见证入涅槃，已得现前涅槃之性”。此类似“狮子声”等，谓如“狮子为人王”等言辞，乃在人王等世俗境界中立言。涅槃亦复如彼，为诸世间正见修习者心中立言。从某处说“无逆义”，则为无形法界。譬如手掌地面上的鹦鹉螺壳，目睹正法之声其处，谓此为标准，对契理之思考而说是法，诸经言语为证明之正理。

Paññattihāravibhaṅgavaṇṇanā niṭṭhitā. · 设施导引分别注释完毕。

12. Otaraṇahāravibhaṅgavaṇṇanā十二、契入导引分别注释

§42

42.Indriyehīti karaṇe karaṇavacanaṃ ‘‘maggena gacchatī’’tiādīsu viya, ‘‘pharasunā chindatī’’ti evamādīsu viya ca. Otaraṇāti anuppavesanā.

42. 此处“根”者，指行为；关于行为的词，如“随正道而行”等；又如“以恶言伤害”等。所谓“超越”，是指未入此境界。

Paññākkhandhe saṅgaṇhanavasena sammāsaṅkappo viyāti yojanā. Adhicittaanuyuttānaṃ saddahanussahanupaṭṭhānasamādahanehi saddhādīsu upakarontesu eva paññā dassanakiccaṃ sādhetīti dassento ‘‘saddhā..pe… vuttānī’’ti āha. No ca bhavaṅgāti tesaṃ saṅkhārānaṃ pavattikāraṇatābhāvaṃ dasseti.

所谓“慧蕴”，以聚合之意表明正思惟，此为“结”。专注于高级心识所依，集持信乐等而成就，唯有关助信等者能成就慧之显现，故说“信...诸说”。此非指“生命支”，并非表明诸行起灭之理。

§43

43.Tathā vuttoti ‘‘nissayo’’ti vutto. Cetanāsīsena taṇhaṃ eva vadati cetanāsahacaraṇato.

43. 如是说者，谓“所依”二字。依止意行，谓渴爱，由于有意作伴而生起。

Rattassāti maggena asamucchinnarāgassa. Yena puggalo ‘‘ratto’’ti vuccati, tassa rāgassa sambandhinī sukhā vedanā vuttā tattha tassa anusayanato. Tenāha ‘‘sukhāya…pe… vutta’’nti. Esa nayo sesesupi. Tenāha ‘‘tathā’’tiādi.

“渴爱”指未与正道相合的爱欲。所谓“渴爱”者，是指人与之相关的贪爱乐受，即此爱欲的依附，无明所造，故云“为乐而说”等。其理亦同，故说“如是”等。

Tāni eva indriyānīti sukhasomanassupekkhindriyāni. ‘‘Saṅkhārapariyāpannānī’’ti vacanaṃ sandhāyāha ‘‘idha vedanāsīsena cetanā vuttā’’ti. Na hi vedanā saṅkhārakkhandhapariyāpannā hoti. Taṇhāya, diṭṭhiyāti ca upayoge karaṇavacananti dassento ‘‘taṇhāyā’’tiādimāha. Idāni upayogavaseneva ‘‘taṇhāyā’’tiādīnaṃ atthaṃ dassetuṃ ‘‘yathā vā’’tiādimāha. Tattha sesadhammānanti taṇhāvajjitaavisiṭṭhadhammānaṃ. Taṇhāya nissayabhāveti yadā taṇhā tesaṃ nissayo hoti.

所谓“根”即指快乐、痛苦、中性的感受根。说“行蕴所充满者”，意指“此由受根及意”而起。感受非行蕴充满之物。所谓“渴爱”、“见”等，乃谓适用行为之说，为揭示渴爱等义，故引“渴爱等”语。现以“适用”一词解说“渴爱”等义，谓诸末法，乃渴爱所远离高尚法；当渴爱为其所依时。

Taṇhāya sesadhammānaṃ paccayabhāveti yadā sesadhammā taṇhāpaccayā honti. ‘‘Karajakāyasannissitā’’ti iminā vedanādikkhandhattayanissitāpi gahitā kāyappassaddhibhāvato. Kāraṇabhāvanti paramparahetubhāvaṃ. Taṇhādiṭṭhiupayenāti diṭṭhiupayena ca diṭṭhisahagatataṇhāupayena ca.

所谓“渴爱”为诸末法之依，以诸末法为渴爱之缘。所谓“以身为所作依止”，即身及受根等蕴依赖感受等而得稳固。所谓“因果”指因缘相继之理。所谓“借渴爱眼”等，即借见等，及依附于见之渴爱，借此义解说。

‘‘Āgatītiidhāgati, gatīti peccabhavo’’ti padadvayena vuttamevatthaṃ pākaṭataraṃ kātuṃ pāḷiyaṃ ‘‘āgatigatīpi na bhavantī’’ti vuttaṃ. Idha huranti dvārārammaṇadhammā dassitā āsannadūrabhāvehi dvārārammaṇehi vinivattetvā gahitattā. Idha dvārappavattadhammā ‘‘ubhayamantarenā’’ti padassa atthabhāvena vuttā. Catubyūhahāre pana anindriyabaddharūpadhammā tathā vuttā. Kāraṇabhūtena anantarapaccayabhūtena, upanissayapaccayabhūtena ca. Ye dhammā upādāya ‘‘attā’’ti samaññā, tesaṃ viññāṇādidhammānaṃ abhāvena anuppādadhammataṃ āpāditattāti attho. ‘‘Anissitassa calitaṃ natthī’’tiādinā paṭilomato paccayabhāvo dassitoti dassento pāḷiyaṃ ‘‘esevanto dukkhassāti paṭiccasamuppādo’’ti vatvā nanu ‘‘avijjāpaccayā saṅkhārā’’tiādiko paṭiccasamuppādoti codanaṃ sandhāya yathāvuttassa paṭiccasamuppādabhāvaṃ dassetuṃ ‘‘so duvidho’’tiādinā lokiyalokuttaravasena paṭiccasamuppādo vibhatto. Tadatthatāyāti vītarāgavimuttiatthatāya. Tabbhāvanti lokuttarapaṭiccasamuppādabhāvaṃ.

『到来』一词由‘来’与‘去’二词组成，‘去’意指死亡之后的彼世存在，故用这两个词表达更为明了。巴利文中也有云“来去皆非存在”之说。此处‘门口现象’意指门槛处的环境，因其临近与遥远的性质而谓之。门开闭的现象依‘两者之间’的含义被解释。四重护门之辈为无根感官上的影像，由缘起先后相继、条件接续、并依附而成。若知诸法以‘我’为自性此乃误解，因无意识等缘故而生起故称为不可生之法。对于“无依而动无法”等反语，则述有条件生起为谛，举例“苦之缘起”，提醒正见诸因果相续实为双重性。究竟如来胜解境界即是不生之境，名为出离烦恼之真义。此处说明超世间的正理生起与因果律之本质。

Otaraṇahāravibhaṅgavaṇṇanā niṭṭhitā. · 下降失坏分别注释已毕。

13. Sodhanahāravibhaṅgavaṇṇanā十三、净化失坏分别注释

§45

45.Sodhetināmāti pucchitamatthaṃ hatthatale ṭhapitaāmalakaṃ viya paccakkhato dassento niggumbaṃ nijjaṭaṃ katvā vivaranto tabbisayaaññāṇasaṃsayādimalāpanayanena sodheti, evaṃ sodhento ca padassa atthena abhedopacāraṃ katvā ‘‘padaṃ sodheti’’cceva vuccati. Tenāha ‘‘padaṃ sodheti nāmā’’ti. Pucchāya vissajjanamevettha sodhananti āha ‘‘tadatthassa vissajjanato’’ti. Ārabhīyatīti ārambho, desanāya pakāsiyamāno attho. Tenāha ‘‘na tāva…pe… pabodhitattā’’ti. Idha sodhanaṃ nāma paṭicchannarūpassa atthassa desanānubhāvena vivaṭabhāvakaraṇanti tamatthaṃ upamāya vibhāvetuṃ ‘‘aññāṇapakkhandāna’’ntiādi vuttaṃ.

45.“审察者”一词疑问的意涵如同置于手中青涩余甘柠檬，一旦剥开果皮，露出内部水灵果肉，宣示依凭真实知识而净除疑惑，故称为‘审察’。正因如此，方称“审察此词”。问者若有所疑，所说“审察”即是该义之除惑。‘起始’意指教法展开之始，故言“尚未由觉知而开悟”。此处“审察”乃指揭示隐含之意涵，使之显露无碍，如此用以说明从无明破除至觉悟转变的真实过程，亦有称为“断贼之智慧”的意涵。

Sodhanahāravibhaṅgavaṇṇanā niṭṭhitā. · 净化失坏分别注释已毕。

14. Adhiṭṭhānahāravibhaṅgavaṇṇanā十四、决意失坏分别注释

§46

46.Dhārayitabbāti upadhāretabbā, upalakkhitabbāti attho. Vuttameva ‘‘sāmaññavisesakappanāya vohārabhāvena anavaṭṭhānato’’tiādinā (netti. aṭṭha. 14).

46.“应当持有”即指应当承担或维持之义，“应当显现”亦是此义。此意与所说‘以共同特色之殊胜运用而无滞碍’相符（引自内典注释十四章）详参。

Taṃ taṃ phalanti nirayādiṃ taṃ taṃ phalaṃ. Añcitāti gatā. Yonīti ekajāti. Samānavasena missībhavati etāyāti hi yoni, upapatti. Peccāti maritvā. Ussannatāyāti vitakkabahulatāya. ‘‘Ussannattā’’tipi vadanti. Sassatādīhi vā ussannattā. Asurajātiyā nibbattāpanako asurajātinibbattanako.

其各自果报，诸如地狱等各得其果，即谓‘所得’。‘所失’者，已逝去不复得。‘生’指一有传承种类。以同法相而相互混淆的称谓为此‘生’之缘起，即‘生起’。‘罪报’者即死亡之后所受之果。‘耗损’谓思虑过多的烦扰状态。‘耗损’二字常用以形容诸“永恒”以外之状态。由阿修罗生者生成或引发名为“阿修罗生灭”。

Saṅkhāti paññā. Paññāpadhānā ca bhāvanāti āha ‘‘paṭisaṅkhāya paṭipakkhabhāvanāyā’’ti.

‘集’即‘智慧’。所谓智慧之依托即为‘智慧作用之修行’。故云“以观受悉心对治之修持”。

§47

47. Patthaṭabhāvena pathavī. Sabhāvadhāraṇaṭṭhena, nissattanijjīvaṭṭhena ca dhātu. Āpīyati, appāyatīti vā āpo. Tejanavasena tikkhatāvasena, dahanavasena vā tejo. Vāyanavasena vegagamanavasena, samudīraṇavasena vā vāyo. Vīsati ākārāti kesādayo vīsati koṭṭhāsā, pakārā vā. Kakkhaḷalakkhaṇādhikatāya kesādī kakkhaḷalakkhaṇā vuttā.

47.大地乃安稳之所。依其自然根本存在、真实生命基础而为诸界。所谓水即指“水”，或称作“水分”。诸火如炽热如烈焰，燃烧之能及火之力量。风乃指其力量移运、快速流动、发动之能及风所作之声响。‘二十形’指头发等二十种形态、外表及结构。头发等质地坚硬且特征明显，此处称之为“坚硬特性”。

Pāṭiyekko pathavīdhātukoṭṭhāsoti pathavīkoṭṭhāsamatto, attasuññadhammamattoti attho. Santappatīti ettha sarīrapakatimatikkamitvā uṇhabhāvo santāpo, sarīradahanavasena pavatto mahādāho, ayametesaṃ viseso. Yena ca jīrīyatīti ekāhikādijarārogena jarīyatīti ca attho yujjati. ‘‘Satavāraṃ tāpetvā tāpetvā udake pakkhipitvā uddhaṭasappi satadhotasappī’’ti vadanti. Rasarudhiramaṃsamedanhāruaṭṭhiaṭṭhimiñjā rasādayo. Keci nhāruṃ apanetvā sukkaṃ sattamaṃ dhātuṃ vadanti. Vivekanti visuṃbhāvaṃ, visadisabhāvanti attho. Vatthusaṅkhāto hi āhāro pariṇāmaṃ gacchanto pāṇabhakkhagahaṇipadaniya muttakarīsabhāvehi viya attanāpi visadisarasasaṅkhātaṃ visuṃbhāvaṃ nibbattento tabbhāvaṃ gacchatīti vuccati, tathā rasādayopi rudhirādikoṭṭhāsaṃ. Tenāha ‘‘rasādibhāvena vivekaṃ gacchatī’’ti.

「单一地聚块土」是指土块整体的量，「自性为空」是指其本质没有固定实体。这里说的「痛苦滋生」是指身体因过度的热感而生起的苦受，猶如身体内燃烧般的剧痛，类似大火焚烧的剧烈感觉，这是该苦感的特殊性质。所谓「衰败」是指因单一或多种衰老与疾病所致之身体衰退。人们说「一百次反复加热后用水浸润，粗糙皮肤由粗变细」，所指即是肉、血、筋、骨、皮肤等诸多成分的质变。有人称皮肤干燥为第七元素。这里的「净、清」即指「清净之相」。由于食物经过转变，类似农夫使用砍耕工具将土壤翻松，使其变得疏松清净，食物也同样有清净湿润的本性，由此产生体内血液等诸结构。故说「由汁液而生之净性」，这一说法乃是说明汁液等诸成分的清静本质。

Sabhāvalakkhaṇatoti asucibhāvena lakkhitabbato.

「湿润之相」应由不净相加以标示。

§48

48.Yāthāvasarasalakkhaṇanti rasitabboti raso, paṭivijjhitabbo sabhāvo, attano raso saraso, yāthāvo saraso, yāthāvasaraso yāthāvasaraso eva lakkhitabbattā lakkhaṇanti yāthāvasarasalakkhaṇaṃ. Atha vā yāthāvasarasalakkhaṇanti aviparītaṃ attano pavattisaṅkhātaṃ kiccañceva pīḷanasaṅkhātaṃ lakkhaṇañca. ‘‘Idaṃ kiccaṃ, idaṃ lakkhaṇa’’nti avijjāhetu ñātuṃ na sakkoti, tabbisayañāṇuppattiṃ nivārentī chādetvā pariyonandhitvā tiṭṭhatīti vuttā. Tena vuttaṃ ‘‘jānituṃ paṭivijjhituṃ na detī’’ti. Tayidamassā kiccanti kiccato kathitā. Kathitāti ca vuttā, yato ca avijjā asampaṭivedharasāti vuccati. Jāyati etthāti jāti, uppattiṭṭhānaṃ. Yadipi nirodhamagge avijjā ārammaṇaṃ na karoti, te pana jānitukāmassa tappaṭicchādanavasena anirodhamaggesu nirodhamaggaggahaṇassa kāraṇabhāvena pavattamānā tattha uppajjatīti vuccati, tesampi avijjāya uppattiṭṭhānatā hoti, itaresaṃ ārammaṇabhāvena cāti.

「真实湿润之相」意指应观察之味及其本质，自己的味及水的味皆应依此真实湿润之相而判别，这便是所谓真实湿润之相。又或「真实湿润之相」是指行为之相，或为任何现象之结果及其所受之压迫之相。不明者不能知晓「此是行为，此是相」；彼等因阻挠福乐的生起而盖蔽觉智，一味地感到困苦而不解，因此说「不能知、不能见」。由此观之，「行为」即是「行为之所为」，俗称「行为」，谓无明因而不得如理观察清楚者。何为生起？即是出生、成立之义。虽于灭道，因无明不生执着而不作缘起，惟为知欲而被盖蔽，故执迷于无尽生灭中，因缘俱足故仍现出生，这即谓无明为生起之所依，其他亦有生起之依缘。

Atthānatthanti hitāhitaṃ. Sammohavinodaniyaṃ pana ‘‘atthattha’’nti (vibha. aṭṭha. 226) vuttaṃ, tattha attho eva atthatthoti atthassa aviparītatādassanatthaṃ dutiyena atthasaddena visesanaṃ. Na hi ñāṇaṃ anatthe ‘‘attho’’ti gaṇhātīti. Kāraṇākāraṇanti etthāpi evaṃ daṭṭhabbaṃ. Atthatthanti vā āmeḍitavacanaṃ sabbesaṃ atthānaṃ pākaṭakaraṇabhāvappakāsanatthaṃ, phalaṃ phalanti attho, hitapariyāyepi eseva nayo. Nti atthānatthādikaṃ. Ākāranti atthādikāraṇameva.

「有用无用」即是利益与害处。解脱智慧所消除的迷惑，谓之「有无」。此处言「用」乃指对法的正确见解，「用」以第二义呈现，即「利益意义」的修饰词。智慧非为无益而称「用」。因果之间应当如此观之。所谓「有无」是一般说法，明示一切利益显现之义，谓言「果实」，谓为有益之涵义亦通。于是有「用途与无用」等涵义。显现即为「缘起理」。

Paṭividdhassa puna avekkhanā paccavekkhaṇā. Ducintitacintitādilakkhaṇassa bālassa bhāvo bālyaṃ. Sampajānātīti samaṃ pakārehi jānāti. Balavamoho pamoho. Samantato mohanaṃ sammoho. Duggatigāmikammassa visesapaccayattā avindiyaṃ. Vindatīti labhati. Anavajjadhammānaṃ vijjā viya visesapaccayo na hotīti vindiyaṃ na vindati. Ayaṃ avijjāya vemattatāti ayaṃ ‘‘dukkhe aññāṇa’’ntiādinā kiccajātilakkhaṇehi vutto avijjāya aviseso. Vijjātiādīnaṃ vuttanayānasārena attho veditabbo.

破裂者之反观即是回顾。纯粹迷惑等为愚者本性，谓之愚痴。正智能平等地知者，谓之智慧。强烈迷术即是愚痴。全面的迷惑称为痴。堕恶道之行为，由特定的决定因缘所致。所谓「获得」即是取得。邪恶不净之事非智之特殊缘故，故得不到叫做「不得」。这就是说，依苦之无知等行为之特点所体现的无明即为特别之无明。依智慧等诸言方可了解其义。

Pāsāṇasakkharavālikāvirahitā bhūmi saṇhāti ‘‘saṇhaṭṭhenā’’ti vuttaṃ.

无石石英砂颗粒的土地称为「坚实土地」，谓之「坚实」。

Tattakamevakālanti pañcakappasatāni. Vibhūtaṃ samattikkantaṃ rūpasaññāsaṅkhātaṃ rūpaṃ etāyāti vibhūtarūpaṃ, samāpattinti padattho. Na hi kāci arūpasamāpatti rūpasaññāsahagatā pavattīti. Nirodhasamāpattiyaṃ vattabbameva natthi, tattha nevasaññānāsaññāyatanasamāpattiyā visuṃ gahitattā vuttaṃ ‘‘sesāruppasamāpattiyo’’ti.

所谓时现五百岁，此谓具足、圆满、成就的色所构成的色，即为此处所指具足色。具足色为成就的色，色法由色所现相缘集成，故称具足色。成就相是指该色现成之相。若无色成就，则无色界成就之事发生。断尽成就的经验，唯此为可说；于彼处不同以色界与无色界成就分别，有人专以见应断尽故称其为『余余无色成就』。

Damathaṃ anupagacchanto duṭṭhasso khaluṅkasso. Uttaridamathāyāti ariyamaggadamathāya.

不趋于调御之恶性劣马。『为更上之调御』者，即为圣道之调御也。

Itaroti dukkhāpaṭipado khippābhiñño, sukhāpaṭipado ca khippābhiñño. Ubhayatobhāgehīti rūpakāyanāmakāyabhāgehi. Ubhayatoti vikkhambhanasamucchedavimuttivasena.

“Itaroti”是指苦行迅速获得通达，苦行之法能达迅速验证；“sukhāpaṭipado”是指安乐行为也得快速通达。两者都是指“ubhayatobhāgehīti”，即由色身与名身两部分组成。此处“ubhayato”为解除障碍及断灭的意思。

Anekopīti sabhāvena anekopi. Ekasaddābhidheyyatāyāti sāmaññasaddābhidheyyatāya.

『亦为众多』者，就其自性而言，确实为众多也。『以一词所能表达者』者，乃以通称之词所能表达者也。

Adhiṭṭhānahāravibhaṅgavaṇṇanā niṭṭhitā. · 决意失坏分别注释已毕。

15. Parikkhārahāravibhaṅgavaṇṇanā十五、资具失坏分别注释

§49

49.‘‘Hinotī’’ti padassa atthaṃ dassento ‘‘kāraṇabhāvaṃ gacchatī’’ti āha anekatthattā dhātūnaṃ. Etīti āgacchati, uppajjatīti attho.

49. 为显示『使趋向』一词之义，故言『趋于因缘之状态』——此乃因词根具有多义之故。『来』者，即到来、生起之义也。

Avijjāyapi hetubhāveti ettha avijjā anantarāya avijjāya anantarasamanantarūpanissayanatthivigatāsevanapaccayehi, anantarāya pana sahajātāya sahajātaaññamaññanissayasampayuttaatthiavigatahetupaccayehi, asahajātāya upanissayakoṭiyā eva paccayo hotīti veditabbaṃ. Attano phalaṃ karotīti kāraṇanti āha ‘‘kāraṇabhāvo ca phalāpekkhāyā’’ti.

此处说即使对无明作因，对无明亦无障碍，因无明之无间断，有正无明所依，正无明能依相互而成，其因缘无障碍故说。但对非自生者为依缘而生之因，唯此为因缘。一切行为因有果报，故称因乃“为所缘之因缘状态”。

Nibbattiattho phalattho phalasaṅkhāto attho.

生起者是缘起之义，果者是所成之果，此为果之所指，果乃果报之所说。

Yo sabhāvoti puññādiabhisaṅkhārānaṃ yo abhisaṅkharaṇasabhāvo, so hetu. Sesapadesūti viññāṇādipadesu. Yathāvuttappabhedoti ‘‘asādhāraṇalakkhaṇo hetū’’tiādinā vuttappabhedo. Yo kocipaccayoti janakādibhedaṃ yaṃ kiñci kāraṇaṃ. Abhisaṅkharaṇatoti paccakkhato, paramparāya ca nibbattanato.

所谓一切善业等造作之本质者，即造作之本性，谓此为缘由（hetu）。所谓残余语词，乃如识等所对之词。所谓所说之差别，谓非通用标记之缘等诸义之差别。所谓何为缘者，谓生者等之差别，及所做之因。所谓造作，谓条件因缘之纵续及生起。

Parikkhārahāravibhaṅgavaṇṇanā niṭṭhitā. · 资具夺取分别之解释已毕。

16. Samāropanahāravibhaṅgavaṇṇanā十六、僭取夺取分别之解释

§50

50.Suttena gahiteti sutte vutte. Padaṭṭhānaggahaṇaṃ adhiṭṭhānavisayadassanatthaṃ, vevacanaggahaṇaṃ adhivacanavibhāgadassanatthanti yojanā. Visayādhiṭṭhānabhāvatoti visayasaṅkhātapavattiṭṭhānabhāvato. Vanīyatīti bhajīyati. Vanatīti bhajati sevati. Vanuteti yācati, patthetīti attho . Pañca kāmaguṇā kāmataṇhāya kāraṇaṃ hoti ārammaṇapaccayatāya. Nimittaggāho anubyañjanaggāhassa kāraṇaṃ hoti upanissayatāyāti evaṃ sesesupi yathārahaṃ kāraṇatā vattabbā.

“50.所谓‘以经文所摄’即依经所说。‘语句与文约’者，为了表现立足点及对象之显现，谓词语所摄为分句之显。所谓对象之立足者，即对象之名词及用以述之动词之存在。‘跟随用语’义为依附。‘彼为服侍’意谓侍奉。‘请求赐予’即求取之义。五欲之质为欲渴之缘起，缘由于染爱之执着。起相之缘乃由相状接续亦缘及本缘所成。如此余者亦当以此理说明因缘关系。

§51

51.‘‘Kāye kāyānupassī viharāhī’’tiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā lakkhaṇahāravibhaṅgavaṇṇanāyaṃ (netti. aṭṭha. 23) vuttanayeneva veditabbaṃ. Ayaṃ pana viseso – rūpadhammapariññāyāti rūpūpikaviññāṇaṭṭhitipariññāya.

“51.对于‘持观身身’，此类应行之法，须依下文标记之分别所言（即论集23）所述启示来见知。此为殊胜之处——即色法之洞察，意谓对色及心之分别而得之究竟了解。

‘‘Dukkha’’nti passantī sā vedanānupassanāti yojetabbaṃ. Vedanāhetupariññāyāti phassapariññāya. ‘‘Vedanāvasenā’’ti padena attanā uppāditadukkhavasena. Vedanāpariññāyāti vedanūpikaviññāṇaṭṭhitipariññāya. Niccābhinivesapaṭipakkhato aniccānupassanāyāti adhippāyo. Niccasaññānimittassāti niccasaññāhetukassa. Saññāpariññāyāti saññūpikaviññāṇaṭṭhitipariññāya. Paṭhamamaggavajjhattā agatigamanassa vuttaṃ ‘‘diṭṭhābhinivesassa…pe… agatigamanassa cā’’ti.

谓“苦”，即观此为受苦之受，诸感之缘起也。谓感之缘起，谓识之缘起。所谓“苦报”一词，意指自我所生之苦感。所谓感之洞察，谓对凭识立起之受之洞明。以无常之对治而对治常住固执，即无常观之本意。所谓常执因，即谓常执之因。所谓识之洞察，谓对识所立之受之洞达。由无漏道通得，是为“断常执及超越之道”之教诲。

Saṅkhārapariññāyāti saṅkhārūpikaviññāṇaṭṭhitipariññāya.

谓造作之洞察，谓对造作及依识而立之造作之洞察。

Samāropanahāravibhaṅgavaṇṇanā niṭṭhitā. · 僭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、说示夺取聚集之解释

‘‘Eva’’ntiādi hārasampātadesanāya sambandhadassanaṃ. Tattha purimena upamādvayena suparikammakatamaṇikoṭṭimasadisī, suviracitajambunadābharaṇasadisī ca pāḷi. Tattha katanānāvaṇṇapupphūpahārasadisī, vividharaṃsijālāsamujjalabaddhanānāratanāvalisadisī ca hāravibhaṅgadesanāti dasseti. Pacchimena tassa paṇītamahārahe jaṭāhi saddhiṃ dukkaratarataṃ dīpeti. Yāyaṃ gāthā vuttāti yojanā.

“如此”等自止为珍宝项链倒坠的说法及相关的示现。在此处，前面所用的喻义是以极其精工巧匠所制宝石项链为例，良工细制的珠宝似的。而在巴利文中，则用“如精工制成的杏树果实的饰物”来形容，其中亦包含了由不同金属细丝编织而成、光亮耀眼、镶嵌宝石的项链。此等描述即说明了项链解体的缘起。后面罕见的著名巨项链，其缠绕之结极难解开。以上文字即为此诗句的由来与解说。

§52

52. Yasmāyaṃ hāravibhaṅgavāro nappayojeti yathāvuttena kāraṇena, tasmā sā hāravibhaṅgavārassa ādimhi na paccāmaṭṭhāti adhippāyo . Hārasampātavāro pana taṃ payojetīti yasmā pana hārasampātavāro taṃ gāthaṃ payojeti yathāvutteneva kāraṇena, tasmā ‘‘soḷasa…pe… āhā’’ti āha. Yojanānayadassananti yojanāya nayadassanaṃ.

52. 鉴于项链断裂之缘起并未如前所述妥善叙述，故此项链断裂缘起之初无后续襄助，称之为“断裂的缘起”。然而，关于项链脱落的缘起，乃因项链断裂之故而产生，因此说“他（示现）自称‘十六……’”，即是揭示“十六”等示现名称之由来。所谓“养轨之示”，即以距离的表示引导与显现。

Tenāti ‘‘taṃ maccuno pada’’nti vacanena. Sabbaṃ vipallāsanti dvādasavidhampi vipallāsaṃ. Sāmaññassa…pe… voharīyati yattha patiṭṭhitaṃ sāmaññaṃ, so viseso. Atthato pana saññādayo eva rūpādivisayaṃ viparītākārena gaṇhante vipallāsoti dassento ‘‘saññāvipallāso’’tiādimāha.

“tena” 是以“那死亡处”为义的词句。各种颠倒错误总共十二种，称为十二颠倒。在大乘经典等处，论及一切建立于普遍规范之处，存在特异之处。由此，其义在于论说以分别识等五蕴诸境为相反之错误，称为“分别识颠倒”，诸如此类启示。

Indajālādivasena maṇiādiākārena upaṭṭhahante upādānakkhandhapañcake ahaṃmamādikāraṇatāya niruttinayena ‘‘attā’’ti vuccamāno taṃbuddhivohārappavattinimittatāya attabhāvo sukhādīnaṃ vatthutāya ‘‘attabhāvavatthū’’ti pavuccatīti āha ‘‘tehī’’tiādi. Tesanti upādānakkhandhānaṃ. Vipallāsānaṃ pavattiākāro ‘‘asubhe subha’’ntiādi. Visayo kāyavedanācittadhammā. Avijjā ca…pe… eva sammohapubbakattā sabbavipallāsānaṃ. Ca-saddo subhasukhasaññānanti etthāpi ānetvā yojetabbo.

用诸如魔法阵等形象比喻宝石之类的诸形象，提示依止取集五蕴的我执性质的显现称为“我”，因而为起见论释是心智的运作显现，称为“自性境体”，并由此说“此等”等句。此处“此等”者，指代取集五蕴。颠倒之所起，有“非美即美”的说法。其对象为色、受、想、行、识诸法。无明则导致诸颠倒之先行因。此处又引入“声”喻，谓之美好与苦乐之分别，亦需一同引入说明。

Tatthāyaṃ yojanā – ‘‘avijjā ca subhasukhasaññānaṃ paccayo eva, na taṇhā eva, avijjā subhasukhasaññānañca paccayo, na niccaattasaññānaṃ evā’’ti. Evaṃ santepi purimānaṃ dvinnaṃ viparītasaññānaṃ taṇhā, pacchimānaṃ avijjā visesapaccayoti dassento āha ‘‘tathāpī’’tiādi. Avijjāsīsena cettha diṭṭhiyā gahaṇaṃ veditabbaṃ. Tenāha ‘‘diṭṭhinivutaṃ citta’’nti , ‘‘yo diṭṭhivipallāso’’ti ca ādi, yathā ca avijjāsīsena diṭṭhiyā gahaṇaṃ, evaṃ diṭṭhisīsena avijjāyapi gahaṇaṃ siyāti āha ‘‘diṭṭhisīsena avijjā vuttā’’ti. Taṇhāvijjāsu subhasukhasaññānaṃ yathā taṇhā visesapaccayo, na evaṃ avijjā. Niccaattasaññānaṃ pana yathā avijjā visesapaccayo, na tathā taṇhāti dassento ‘‘moho visesapaccayo’’ti āha.

此处所释“距离”旨在说明：无明确为美苦乐分别之缘起，非渴爱；无明是美苦乐分别之缘起，而非常见的真我分别观。由此即便存在前者两种相反分别观：渴爱与无明，后者则以无明为特殊缘起而成立。因此有“仍然”等语。无明贪执须由深刻的见解来把握，如此谓之“心离见”；所谓“见颠倒”等，说明由无明而生之见取之偏误状态。同理，对于无明贪执而起的执迷，亦当由见执来把握，因此曰“由见执而起的无明” 。渴爱与无明之间的美苦乐分别与偏执之相似，非完全等同于无明；反之，常见的真我分别观虽以无明为缘起，却不同于渴爱。故此谓“痴为特殊缘起”。

Pacchimānaṃ dvinnaṃ…pe… hotīti atītaṃse taṇhābhinivesassa balavabhāvābhāvato. Teneva hi ‘‘so atītaṃ rūpaṃ attato samanupassati’’cceva vuttaṃ, na ‘‘abhinandatī’’ti. Taṇhāvipallāsoti taṇhaṃ upanissāya pavatto vipallāso, na hi taṇhā sayaṃ vipallāso. Tenāha ‘‘taṇhāmūlako vipallāso’’ti. Diṭṭhābhinandanavasenāti taṇhupanissayadiṭṭhābhinandanavasena, yato so ‘‘taṇhāvipallāso’’ti vutto. Etenāti ‘‘yo taṇhāvipallāso’’tiādipāṭhena. Soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā, pañca paramadiṭṭhadhammanibbānavādā ca, yathā attano gatāya, nibbānappattiyā ca parikappavasena subhasukhākāraggāhino, na evaṃ satta ucchedavādāti āha ‘‘yebhuyyenā’’ti. Paṭipakkhavasenapīti visuddhivasenapi. Yāva hi upakkilesā, tāva cittaṃ na visujjhateva. Yadā ca te pahīnā, tadā visuddhameva. Tenāha ‘‘na hī’’tiādi. ‘‘Arakkhitena cittenā’’ti pāḷiṃ nikkhipitvā vipallāsamukheneva desanāya niddhāriyamānattā vuttaṃ ‘‘yathānusandhināva gāthaṃ niṭṭhapetu’’nti.

后者二者……虽已往矣，谓其因渴爱之狂暴而力不持久。亦因此，上文所述“彼人以此往昔色境如实观照”，而非谓其生喜。所谓“渴爱颠倒”，即谓依止渴爱而生之颠倒偏执，非谓渴爱本身即为颠倒。故此有“以渴爱为本之颠倒”的说法。所谓“以见执而生的喜欢”，即因执着于“渴爱颠倒”的见执而生之喜欢，因此称为“渴爱颠倒”。由此文引出十六种分别识的说法、八种无分别识、八种无分别非识及五种终极见法中涅槃说等，论述自性之所达及涅槃获得的基礎，非谓七种断灭论之真有。此处为对立面或纯净面而言。直到烦恼存在之时，心不清净。若烦恼断灭，心即清净。故曰“不退转”等。于“不护念之心”，援引巴利文，作为示现颠倒类宣说的依据，表明须依《如是我闻》韵文加以完结说明。

Mārassāti kilesamārassa. Tassa hi vase ṭhito sesamārānaṃ hatthagato evāti. Tenāha ‘‘kilesamāraggahaṇenevā’’tiādi.

魔者为烦恼之魔。因其住持，所以余余魔悉被镇压，故称“烦恼魔的摄取者”等。

Mārabandhananti sattamārapakkhe mārassa bandhananti mārabandhanaṃ. So hi kilesabandhanabhūte attano samārakaparise maññati. Tena vuttaṃ ‘‘antali…pe… mokkhasī’’ti (mahāva. 33). Itaramārapakkhe mārova bandhananti mārabandhanaṃ. Visaṅkhāro nibbānaṃ.

所谓魔缚，是指第七魔道派即魔的束缚。此缚因烦恼束缚而生，视其为自己的魔众，因此称之为魔缚。故有言『缠缚……解脱者』（大部33）。另外有魔道派者称此为魔缚。烦恼已灭即为涅槃。

Mohasampayogato cittaṃ ‘‘mūḷha’’nti vuttanti rattaduṭṭhānampi mūḷhatāya sabbhāve ‘‘mūḷha’’nti visuṃ vacanaṃ āveṇikamohavasena vuttanti dassento ‘‘dvinnaṃ momūhacittuppādānaṃ vasenā’’ti āha. Evanti evaṃ rāgādiakusalappattiyā kusalabhaṇḍacchedanato arakkhitaṃ cittaṃ hoti, sabbopi micchābhiniveso ettheva saṅgahaṃ samosaraṇaṃ gacchatīti āha ‘‘micchādiṭṭhi…pe… veditabba’’nti. Sabbepīti ‘‘arakkhitaṃ, micchādiṭṭhihataṃ, thinamiddhābhibhūta’’nti tīhipi padehi vuttadhammā.

因愚痴结合而生心称为“愚者”，夜间恶梦等均因其愚痴属性，故整体称作愚者，言语并非随意。因愚痴故称其为不净瞋恨，说明两种愚痴心生的缘由。由此，可知由于贪欲等不善因缘产生而得不善果的心无保护，诸亦悉由错误强取所致，故有言“错误见……须知”。所谓诸恶因果即是无保护、由错误见所生及被昏睡覆盖的三重性质。

Cakkhunāti dvārena. Rūpanti visabhāgavatthusannissitaṃ rūpāyatanaṃ. Nimittaggāhīti ‘‘itthī’’ti vā puriso’’ti vā ‘‘subha’’nti vā ‘‘asubha’’nti vā parikappitanimittaṃ gaṇhāti, tassa vā gahaṇasīlo. Anubyañjanaggāhīti hatthapādahasitakathitādippabhede kilesānaṃ anu anu byañjanato anubyañjanasaññite ākāre gaṇhāti, tesaṃ vā gahaṇasīlo. Yatvādhikaraṇanti yaṃ nimittaṃ, nimittānubyañjanaggahaṇanimittanti attho. Evaṃ ‘‘cakkhundriyaṃ asaṃvutaṃ viharanta’’nti, yo ‘‘nimittaggāhī, anubyañjanaggāhī’’ti ca vutto puggalo, tamenaṃ cakkhundriyaṃ cakkhudvāraṃ asaṃvutaṃ satikavāṭena apihitaṃ katvā vattantaṃ, tassa ca rūpassa iṭṭhākāraggahaṇe abhijjhā, aniṭṭhākāraggahaṇe domanassaṃ, asamapekkhane moho micchābhinivese micchādiṭṭhīti evaṃ abhijjhābyāpādā, aññe ca lāmakaṭṭhena pāpakā akosallasambhūtaṭṭhena akusalā dhammā anvāssaveyyuṃ anu anu pavatteyyuṃ.

眼为门。色为依赖无常之色法所赖之色眼处。所谓“取相者”是妇人、男子、可爱或不爱之相而执取，此为取心品性。所谓“取相嗜好者”是依手足笑语等分别识察烦恼之形态，从而执取，谓之取嗜心品性。所谓“取法者”即所取之相，取相及取法为义。由此，“眼根不洁”指对眼根之认识不正，谓取相及取法之人，即以正念网遮盖不住运行眼门之人，故对色之取好生贪，对不喜色生瞋恨，因无分别而生愚痴，皆为错误执取、错误见。又瞋恨等恶由粗恶意生成，故说由蔽念朦蔽而生诸不善法生起生灭轮转。

Tassa saṃvarāya na paṭipajjatīti tassa cakkhudvārassa saṃvarāya satikavāṭena pidahanatthaṃ na paṭipajjati. Sā pana appaṭipatti cakkhundriyassa anārakkhāsaṃvarassa anuppādoti dassento ‘‘na rakkhati…pe… āpajjatī’’ti āha. Javane uppajjamānopi hi asaṃvaro tena dvārena pavattanato ‘‘cakkhundriyāsaṃvaro’’tveva vuccatīti. Sesadvāresupi vuttanayeneva attho veditabbo. ‘‘Pubbantakappanavasena cā’’tiādinā saṅkhepato vuttamatthaṃ vitthārato dassento ‘‘saṅkhepato ca vitthāro añño’’ti katvā taṃ samuccinanto ‘‘yā ca kho imā’’tiādimāha.

因其眼门的不自制，不调伏，故无办法以正念网摧破此门。因未制止而示现，谓“不护而生”，虽生猛然升起，仍因无制伏此门转动，故名“眼根制伏”。此义亦适用于其他诸根门。前因今果，简略所摄，详尽有所别又举为“另作”。并称“这是这”等。

Yathāvuttā akusalā dhammāti dvādasa akusalacittuppādadhammā, tesaṃ vatthūni vā. Te hi samudayavajjā pañcupādānakkhandhā. ‘‘Eva’’nti iminā nettipāḷiyaṃ, aṭṭhakathāyañca niddhāritappakārena. Idhāti imissaṃ ‘‘arakkhitena cittenā’’ti gāthāyaṃ.

所谓不善法，为十二不善心生之事及其境界。其缘由是五取蕴，即生起之因。此即经文与注疏中所示之义。此处云“以无保护心”等者，即诗偈内涵。

Yadipi desanāhārasampātapāḷiyaṃ ‘‘tasmā rakkhitacittassā’’ti gāthā sarūpato na gahitā, atthato pana ‘‘tesaṃ bhagavā pariññāyā’’tiādinā gahitā evāti tassā gahitabhāvaṃ vibhāvetuṃ ‘‘kathaṃ desetī’’ti pucchitvā ‘‘tasmā rakkhitacittassā’’ti gāthaṃ uddhari.

虽说宣说法义之诗句“故护心者”形似未被取用，然其实义则是依据“诸法皆由世尊智慧而知”等类似表达所摄持。若欲明其被摄持之理，当问“世尊如何宣说？”于是提起“故护心者”之诗句。

Yonisomanasikārena kammaṃ karontoti ‘‘so ‘idaṃ dukkha’nti yoniso manasi karotī’’tiādinā nayena vipassanāsaṅkhātena yonisomanasikārena bhāvanākammaṃ karonto, bhāventoti attho . Yathābhūtañāṇanti ñātapariññāya pubbabhāgavipassanāya ‘‘avijjāsamudayā rūpasamudayo, avijjānirodhā rūpanirodho’’tiādinā (paṭi. ma. 1.50) samapaññāsāya ākārehi. Nirayagatiyaṃ dukkhadukkhatā, sugativisese brahmalokekadese saṅkhāradukkhatā, itarattha dve tissopīti dassento āha ‘‘yathāsambhavaṃ tividhadukkhatāyogenā’’ti.

以正确思惟而行善业者，谓“他以正智善加思惟我苦”之理据，结合般若慧观之思惟，行诸内修功课，即名“具正思惟而修行”。所谓如实智，即先觉者之略认，借内观前行法观之智慧，如“无明集则色集，无明灭则色灭”等语，令智慧通达。其趣分三：一为地狱道痛苦，一为天界善趣法行痛苦，别一处者三者合证，彰显“如实法中由三种痛苦生法所感苦”之理。

Desanāhārasampātavaṇṇanā niṭṭhitā. · 说示夺取聚集之解释已毕。

2. Vicayahārasampātavaṇṇanā二、探究导法会入的解释

§53

53.Kusaladhammārammaṇāti kusaladhamme uddissa pavattimattaṃ sandhāya vuttaṃ, na tesaṃ ārammaṇapaccayataṃ idha ‘‘kusalā dhammā’’ti lokuttaradhammānaṃ adhippetattā. Na hi kadāci anupādāniyā dhammā upādānārammaṇā honti. Phaladhamme uddissa pavattāya taṇhāya gahitattā ‘‘kusala…pe… daṭṭhabbo’’ti vuttaṃ. Desanāhāreti desanāhārasampāte. Kathaṃ pana kusalabhāvoti ‘‘kusalā’’ti vacanamattaṃ gahetvā codeti, tañca nidassanamattaṃ daṭṭhabbaṃ, pahānahetubhāvopissā siyā codakena sampaṭicchitova. ‘‘Mānopi duvidho’’tiādinā mānassa ca tassā taṇhāya ca sevitabbabhāvo akusalānaṃ pahānāya, kusalānaṃ uppattiyā ca paccayabhāvato.

「善法法境」乃指善法中以其生起流转为本，言此非指善法之因缘条件作立处。善法果报生起时，于渴爱紧执，谓“应见善法。”所谓宣说言教之质和量俱备。若论善性，则只言『善』字而不深究，然此当视为示范，且须解其舍除渴爱之因，以正知劝勉。如言“名乃双重”，意指名称及其因渴爱之缘由应共修习，以遣除不善，生起善法为因。

Nekkhammassitaṃ domanassaṃ nāma ‘‘ariyabhūmiṃ pāpuṇituṃ nāsakkhi’’nti anusocato uppannaṃ domanassanti sambandho. Evanti iminā pāḷiyaṃ vuttappakārena, pihaṃ upaṭṭhapetvā chasu dvāresu iṭṭhārammaṇe āpāthagate aniccādivasena vipassanaṃ paṭṭhapetvāti yojanā. Iṭṭhārammaṇañcettha yathāvuttaanusocanadomanassuppattīnaṃ yathābhiniviṭṭhassa ārammaṇassa aniṭṭhatāyāti dassanatthaṃ. ‘‘Kathaṃ nekkhammavasenā’’ti padassa atthaṃ vivarituṃ ‘‘vipassanāvasenā’’tiādi vuttaṃ. Vipassanādivinimuttā vā paṭhamajjhānādivasena vuttā kusalā dhammā idha nekkhammaṃ. Anussatiggahaṇena upacārajjhānameva gahitanti ‘‘paṭhamajjhānādivasenā’’ti vuttaṃ. Ādisaddena dutiyajjhānato paṭṭhāya yāva aggaphalā uparivisesā saṅgahitā. Yāya paññāvimuttiyā.

名为“出离怨恨”的忧愁，即哀叹不能入如来圣境之苦恼，此忧愁即为关联。依此巴利文教示，置于六门方便依正法住处，勤修无常等观以达观照目的。所谓正法住处，乃此类忧愁所生，有如强化依着（基于忧惧修持安住）。故欲说明“何以出离为力？”时，即称为“以观慧为力”等。释曰：由观慧等之分别解脱，缘第一禅等各禅而生，故此处善法即为出离因。以记忆掌握却入近行禅，即谓“以第一禅为力”。逐假设之后禅，助其至极果报，称为依正智解脱。

Upekkhāsatipārisuddhibhāvenāti upekkhājanitasatipārisuddhisabbhāvena. Kammayogganti vipassanābhāvanādikammassa yoggaṃ anurūpaṃ anucchavikaṃ. Assaddhiyeti assaddhiyahetu, ‘‘assaddhiyenā’’tipi paṭhanti, so evattho. Obhāsagatanti ñāṇobhāsagataṃ. Kāmaṃ pubbepi paññā vuttā, assaddhiyādīhi pana aññesaṃ kilesānaṃ vidhamanampi paññāya eva hoti, sā ca evaṃbhūtāti dassanatthaṃ ‘‘obhāsagataṃ kilesandhakāre na iñjatī’’ti vuttaṃ.

「舍念正净作用」即为由舍心所生的念的清净功用，乃具有舍心为因的念成熟之总称。行业之缘，即与观慧内修等修持相应对应之能力。所谓“无信”是无信之因，说三种“无信”，其义如此。所谓显现，即智慧觉照所引发现起。欲念虽早已由智慧转断，但以无信等毁脱他染污，智慧亦因此防护减弱，故言“智慧显现不受烦恼汇聚所侵扰”。

Kopo kodho. Appaccayo domanassaṃ. Iddhividhañāṇādikā cha abhiññā pākaṭā evāti ‘‘dve ca visese’’ti vuttadhamme dassetuṃ ‘‘manomayiddhi, vipassanāñāṇañcā’’ti āha. Aṅgaṇāni rāgādayo. Upakkilesā abhijjhāvisamalobhādayo. Anulomanaṃ tadekaṭṭhatā. Phandanā dubbalā vikkhepappavatti. Balavatī anavaṭṭhānaṃ. Sabbo micchābhiniveso ayonisomanasikārena hoti, micchāvitakkena ca. Tattha ayonisomanasikāro akusalacittuppādo tappariyāpanno micchāvitakko vikkhepasahito evāti vuttaṃ ‘‘micchābhinivesahetutāya diṭṭhipakkho’’ti vuttañhetaṃ ‘‘vitakkopi diṭṭhiṭṭhānaṃ, ayoniso manasikāropi diṭṭhiṭṭhāna’’nti (paṭi. ma. 1.124).

怒恨乃忧愁之初因。神通等诸种超妙智慧明显显现，故曰“两者特别”，意在说“心所神通与般若智慧二者”。如界欲等烦恼。染污贪嗔如形顺乱变。意念散乱无力。具大力量且不回转。所有误执悉由不善观念与误思惟结业所生。错误思惟是恶心所起，苦受缠绕，且受妄想迷乱，因此此恶执为“误执因”；又思维者佐助此执，观念错误亦成其据，谓“心思维亦为观念基础，错误思惟所作则成观念依据”。

Atha vā iñjanāti phandanā, diṭṭhaparittāso. Yathāha ‘‘tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditamevā’’ti (dī. ni. 1.105 ādayo). Aṭṭhitīti anavaṭṭhānaṃ, diṭṭhivitakko. Tena hi puthujjano kāle sassataṃ, kāle ucchedanti taṃ taṃ diṭṭhiggahaṇaṃ pakkhandanto sattato paribbhaṭṭhaandho viya, samudde vissaṭṭhavāhanikā viya, yante yuttagoṇo viya ca tathā tathā paribbhamati. Tenāha ‘‘diṭṭhiyopi diṭṭhiṭṭhānaṃ, vitakkopi diṭṭhiṭṭhāna’’nti (paṭi. ma. 1.124) ca. Etasmiñca pakkhe micchābhinivesatāya, micchābhinivesahetutāya ca tassā dve pakkhāti ekadesasarūpekaseso katoti veditabbaṃ.

或者说，胸怀狭隘，执持断见。如经中所说：「即便是他们，彼等对那等的沙门婆罗门们无知不见，亦不觉知，彼等皆为有渴爱者，故应当令人远离、应当断除。」（《长部尼》、《增支部》1.105及以后段）所谓『立』是指无退转、坚定不变的定见的涵义。因而，凡夫时而保持，时而消散各自所见的执着，不断抛弃、反覆翻覆，就如盲者在迷雾中迷失方向，亦如大海载舟之波浪，或如结集的水族，各处流伏、摇动不定。因此说：「见也乃是见所依，思也乃是见所依。」（《毗尼母经论》1.124）在此方面，针对错误执著及其缘由，有两派学说，应知其一者与断执见相似，另者则不同。

‘‘Eva’’ntiādinā ‘‘so uparima’’ntiādipāḷiyaṃ sambandhaṃ dasseti. Paṭighasaññāti bhummatthe paccattavacananti dassento ‘‘paṭigha…pe… saññāsū’’ti āha. Rūpāvacarasaññāti saññāsīsena rūpāvacarajjhānāni vadati. Nānattasaññāti nānāsabhāvā, nānāsabhāve vā ārammaṇe saññā. Ṭhapetvā paṭighasaññā avasiṭṭhakāmāvacarasaññā hetā. Tā samatikkamatīti tā rūpasaññānānattasaññāyo ārammaṇehi saddhiṃ sammadeva atikkamati.

以『如此』等词语表明与所说后文『彼在彼处』相关连。所谓受违觌，是指对于根本立场的分别断说，表明「受……是认知……」之义。所谓色境受，是按有受者的受境分别而言。所谓异受，是指不同性质或不同本质的受，或与所缘境分别而起的受。置下受违觌意，是以余余欲求受为因。此受违觌以色受为主。此等邪观受的分别，因缘所缘境相应，实为正确超越之法。

Rūpāvacarajjhānobhāsopi kasiṇārammaṇā. Kasiṇanissando hi āruppajjhānuppatti. Dassananti kasiṇarūpānaṃ dassanaṃ. Abhijjhābyāpādappahānena saddhiṃ vīriyārambho upakārako samatho satipassaddhiyo parikkhāraṅgatā vuttā eva. Satirahitaṃ sammasanaṃ nāma natthīti ‘‘yā upaṭṭhitā sati asammuṭṭhā, ayaṃ vipassanā’’ti vuttaṃ. Tena satisīsena vipassanā gahitāti dasseti. Sammosānaṃ pahānamāhāti sambandho.

所谓色境受的分别念，是指与遍起物相相应的观。因所依遍起物，是无取定境生起的原由。所谓显现，是指遍起色相的显现。结合于断贪嗔所用的精进发心，是促成定力、正念、定静的准备境界，乃直说是。所谓无分别观照，是指未生起的不退失正念，此即为观之说。由此正念得以持有，可谓成就观境。所谓断除妄念，是内含联系义。

§54

54. Paccuppannasukhaāyatisukhavipākakiriyanirāmisaakāpurisasevitabhāvehi eva sesā pāḷiyaṃ etassa samādhissa santapaṇītatādivisesā vuttā, tepi idha saṅgahitāti tesaṃ padānaṃ atthaṃ dassento ‘‘aṅgasantatāyā’’tiādimāha. Tattha aṅgasantatāyāti phalajhānaṅgānaṃ upasantatāya. Kilesadarathasantatāyāti kilesadarathapaṭippassaddhiyā. Paṇītoti uḷāro. Ekodibhāvenāti maggasamādhisaṅkhātena ekodibhāvena. Ekodibhāvanti samādhānaṃ. Lokiyasamādhissa paccanīkanīvaraṇapaṭhamajjhānanikantiādīni niggahetabbāni, aññe ca kilesā vāretabbā. Imassa pana arahattasamādhissa paṭippassaddhakilesattā na niggahetabbaṃ, vāretabbañca atthīti so maggānantaraṃ samāpattikkhaṇeva appayogeneva adhigatattā, ṭhitattā ca aparihānivasena vā adhigatattā nasasaṅkhāraniggayhavāritagato.

第五十四节现前乐受、欲乐果报、行相不起、无有不善之人所为状态，此处称为三者之余相，特别说此三法于此三昧中有安住性。此三者虽有，却是在此处摄持，其意谓「法门连贯」等语。如其中所谓色法连贯，是指果位禅那诸支的连贯；烦恼宿命连贯，是指烦恼宿命之寂灭显现；「盛满」意为盛大宏伟。「一处相态」一词，乃由道及定所引一处统一之意。「一处相」指三昧之相。此世俗三昧中，应当了知及收集「初禅」诸障碍等各义，且当摒除余馀烦恼。然于阿拉汉三昧中，其烦恼之清净，无须他人除去，亦无须自己除去，意即该三昧于法之缘起次第中随距少用，故令现证，定持坚固而不失，从无余习之阻碍而自得成就。

‘‘Sativepullappatto’’ti etena appavattamānāyapi satiyā satibahulatāya sato eva nāmāti dasseti. ‘‘Yathāparicchinnakālavasenā’’ti etena paricchinnasatiyā satoti dasseti.

所谓『念生起』，即此处即便处于下降过程中，念的增长仍然存在，称为念量多动。所谓『犹如季节分割』，显示念具有分割的性相，意谓念的断续性。

Vakkhamānenāti ‘‘pītipharaṇā’’tiādinā anantaraṃ vakkhamānena. ‘‘Pītipharaṇatā’’ti pana pāḷi āgatā. Taṃ ‘‘pañcaṅgiko sammāsamādhī’’ti (dī. ni. 3.355) samādhiaṅgabhāvena paññā uddiṭṭhāti katvā vuttaṃ. Tato eva aṭṭhakathāyaṃ ‘‘pītipharaṇatā’’tiādīnañca atthasaṃvaṇṇanā katā. Tattha ‘‘so imameva kāyaṃ vivekajena pītisukhena abhisandetī’’tiādinā (dī. ni. 1.226) nayena pītiyā, sukhassa ca pharaṇaṃ veditabbaṃ. Sesaṃ suviññeyyameva.

所谓『发言』，指紧接着发言。『欢喜充满』一词又来自巴利原典。此作为五支正定的组成部分，载于《长部尼》、《增支部》3.355中，并已为智慧所宣说。之后本注疏中亦有关于『欢喜充满』等词义释释，指出「彼以身体分别清净安静，欢喜安乐拥绕之」之意。（《长部尼》、《增支部》1.226）依此，将欢喜与安乐区别开来，余义自然明了。

Samādhivasena samatho uddhaṭoti sabhāvavasena samatho uddhaṭo, na upakārakadhammavasenāti adhippāyo.

以定力而言，安住和放逸本性上是相对的；并非因安住于有益之法而成就的是安住，它乃是放逸的对治法。

§55

55. Rāgapaṭipakkhattā samādhissa ‘‘adhicittasikkhāya sikkhanto’’ti vuttaṃ. Vuttanayānusārenāti ‘‘sukhapaṇidhiādisamugghāṭanena appaṇihito’’tiādinā. Ettha ca saṅkhārānaṃ khaṇabhaṅgurataṃ sammadeva passantassa na rāgo patiṭṭhaṃ labhatīti aniccānupassanā rāgacaritassa sappāyā vuttā, tathā saṅkhārānaṃ sabhāvadukkhataṃ sammadeva passantassa pakatiyāpi dukkhitesu dukkhuppādanaṃ vaṇe khārodakasekasadisanti na doso patiṭṭhaṃ labhatīti dukkhānupassanā dosacaritassa sappāyā vuttā, tathā saṅkhāresu sammadeva ghanavinibbhoge kate attasuññatāya upaṭṭhahamānāya na moho patiṭṭhaṃ labhatīti anattānupassanā mohacaritassa sappāyā vuttāti veditabbaṃ. Rāgapaṭipakkhattā samādhissa ‘‘adhicittasikkhāya sikkhanto’’ti vuttaṃ. Esa nayo itaresu. Sesamettha suviññeyyaṃ.

关于贪欲对治的定，谓之“通过培养高级心而修习”。依照经义所说，即借由开启快乐等而少染污。此中因缘中，观察行蕴无常者，贪欲便不能坚立；观察行蕴本质苦者，即使中间时段也会令苦由苦生，令苦产生痛苦，就如水波、泼洒之类；观察行蕴本质无我者，在行蕴聚集、凝结、解散时，妄想便不会产生。以上分别为无常观中贪欲行为的灭除；苦观中嗔恨行为的灭除；无我观中愚痴行为的灭除。关于贪欲对治定，言“通过培养高级心而修习”，此理可于他处见。至此，可明确理解其意。

Khantibahulo uppannaṃ aratiṃ anabhiratiṃ abhibhuyya viharanto sukhena samādhiṃ adhigacchatīti khantippadhānatāpi samathapakkhabhajanassa kāraṇaṃ vuttā. Uṭṭhānaṃ sampajjatīti sampannakāyikavīriyaṃ. Sammākammantavāyāmānaṃ yo kāyikādivikappo vutto pāḷiyaṃ, so nesaṃ kāyikassa payogassa samuṭṭhānavasena veditabbo.

多忍耐之人，能克服生起的厌贪恶意，安然处于喜悦的定境中，故说忍耐为安住定的助缘。起身觉知，是成熟的身行精进。妥善行为调整者，谓身行等善法的正用应知如是。

‘‘Khippādhigamo’’ti iminā maggāsevanabhāvaṃ dasseti. ‘‘Vipassanāya vimuttādhigamo’’ti iminā vipassanānubhāvena samucchedavimutti vikkhambhanavimutti viya samathānubhāvenāti dasseti. Lokiyehīti nissakkavacanaṃ. Mahantānanti uḷārānaṃ, paṇītānanti attho.

“迅速得到”此语表明修道之成就乃早速获得。所谓“通过观慧得解脱”，谓以观慧的经验获得断除、解脱，就如以止禅的经验获得安乐。世俗而言，此为修习。所谓大，是指极广大、深广。所谓优良，是指出色精纯。

§56

56.Tanti vicayahāraṃ. Visaṃvādanahetūnaṃ lobhādīnaṃ pāpadhammānaṃ. Sodhentoti yathā saraṇādivisayā aññāṇādisaṃkilesā na pavattanti, evaṃ sodhento. Paripūrentāti yathā sīlaṃ akhaṇḍādibhāvena paripuṇṇaṃ hoti anūnaṃ, evaṃ paripūrentā.

五蕴烦恼的处理，是因诸恶法如贪欲而起冲突。谓如修除三宝信根等法，令无明等烦恼不发生，就称为净。如此修除。谓如戒法无间断而满足以上，就称为充满如是。

‘‘Tathāpaṭipajjanto’’ti iminā satthu mahāpatikārabhāvo paripuṇṇo dassitoti paṭhamavāde ‘‘dassanābhūmiñca bhāvanābhūmiñcā’’ti vuttaṃ.

“因如是而实修习”，此语显现佛陀悲悯众生之大悲，初次开示即说“有见地与无见地的修习”，以此表达开示与修行的阶段。

Yassa atthāyāti yassa yassa pahānatthāya. Tathā paṭipannassāti yathā asubhajjhānādiṃ pādakaṃ katvā anāgāmimaggādiadhigamo hoti, tathā paṭipannassa.

此中『为了意欲的缘故』，以及『为了舍弃缘故』，这二者因缘俱备。就如修习者通过排除对不净禅等的执著，而获得不还道等的成就，修习者亦复如是。

Vadhitanti ghātitaṃ.

『杀』者，谓被杀。

‘‘Manussabhūto’’ti idaṃ pubbāparāpekkhaṃ katvā ‘‘pitā manussabhūto khīṇāsavo’’ti ca tathā ‘‘mātā manussabhūtā’’ti yojetabbaṃ. Bhedānurūpassa sāvanaṃ anussāvanaṃ, bhedānurūpena vā vacanena viññāpanaṃ.

『为有人身』者，此为前后因果关系的陈说，应当连结『父亲有人身已断尽烦恼』与『母亲有人身』。依差异而作之听闻与训诂，或依差异用辞表明。

§57

57.Manussattanti manussajātitā. Liṅgasampattīti purisabhāvo. Hetūti manovacīpaṇidhānasiddhiyā saddhiṃ pubbahetusampadā. Satthāradassananti satthu sammukhībhāvo. Guṇasampattīti abhiññāsamāpattilābho. Adhikāroti attano sarīranirapekkhaṃ satthu upakārakaraṇaṃ. Chandatāti buddhabhāvāya daḷhacchandatā anivattidhammatā.

57.“为人类”者，即人身之意。具有性相者，即男性之体。彼因缘谓由心识之根基已具备前因缘。‘师者现前’者，谓亲近师长之状态。‘具德相’者，谓得证三明之成就。‘资格’者，谓自身身体为师助之条件。‘欲念’者，为佛陀之坚定意愿、无退转之法性。

Na uppajjantīti pana atthīti ‘‘na me ācariyo atthi, sadiso me na vijjatī’’tiādi (ma. ni. 1.285; 2.341; kathā. 405; mahāva. 11; mi. pa. 4.5.11) imissā lokadhātuyā ṭhatvā vadantena bhagavatā ‘‘kiṃ panāvuso sāriputta, atthetarahi añño samaṇo vā brāhmaṇo vā bhagavato samasamo sambodhiyanti evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyya’’nti (dī. ni. 3.161) vatvā tassa kāraṇaṃ dassetuṃ ‘‘aṭṭhānametaṃ anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā’’ti (dī. ni. 3.161; a. ni. 1.277) imaṃ suttaṃ dassentena dhammasenāpatināva buddhakhettabhūtaṃ imaṃ lokadhātuṃ ṭhapetvā aññattha anuppatti vuttā hotīti adhippāyo.

『不生』者，谓存在之缘起为无：“吾师无在”，与“无等者于我身无”此类语见多次典籍记载。住于此一世界轮回，圣者说：“但闻外方有他沙门或婆罗门，等于世尊得正觉”，并被问曰：“非也”，乃说其因缘：“此为一处、一界之无二阿拉汉正觉者”。此经由法军吒释示，建立佛域此世界，说明别无他处可生，谓成决定论。

Khettapariggaho kato nāma hoti ‘‘idaṃ buddhakhettaṃ nāmā’’ti.

所谓场所取得，即名曰‘此即佛场’。

Evaṃ ṭhānāṭṭhānabhāvaṃ gatāti vuttappakārena ṭhānabhūtā, vuttanayena vā aññepi yathārahaṃ ṭhānāṭṭhānabhāvena pavattā. Sattapaññattiyā upādānabhūtāti indriyabaddhe khandhe sandhāya vadati.

“如此处处无常之相”者，谓根据所说而成为真实之处境，即依教法所言，实为处境所成；亦由所说引导，或者他方恰当，亦依此处处无常之相而运转。所谓「七所分别」者，即执著于根系约束的蕴，以此为依，故言执著所成。

§58

58.Phalassapaccakkhakāritāti ‘‘imassa kammassa idaṃ phala’’nti taṃtaṃkammaphalāvabodho. Appadānābhāvoti paccayasamavāye kammassa ekantato phaluppādanaṃ. Tenāha ‘‘katūpacitāna’’nti.

58.“果乃因缘”者，即谓“此业之果报”，指一切业及其果报之觉知。所谓“无执着”者，指因缘和合中业之果报唯因一面而起。是故说“果报不当”者，谓此理。

§59

59.Ajjhositavatthunāti taṇhābhinivesavasena abhiniviṭṭhavatthunā. Rūpabhavaarūpabhavādināti bhavataṇhā viya sayaṃ dasseti.

59.“向下持物”者，谓如渴爱沉迷之存在体未脱；“形色有与无形色有之论”者，谓其示现如同对生存之渴爱。

Khandhattayavasenāti sīlādikkhandhattayavasena. Paṭipadāvibhāgenāti ‘‘sabbatthagāminī’’ti ādipaṭipadāya bhedena.

“蕴二种”者，意指以戒为首之蕴二种；“行路之别”者，谓以初步修习为别名“普遍行进”。

Tatthatatthagāminīti nirayādinibbānanti dvīsu gandhabbaṭṭhānesu tattha tattheva gamanasīlā. Sabbatthagāminīti yathāvuttesu sabbaṭṭhānesu ca gamanasīlā.

“处处直行”者，谓于地狱至涅槃二处天之间，皆往返于此处；“普遍直行”者，则谓于众多适当之处皆如法往返修行之路。

Sañjīvo kāḷasuttaṃ saṅghāto roruvo mahāroruvo tāpano mahātāpano avīcīti ete aṭṭha mahānirayā. Ekekassa cattāri cattāri dvārāni, ekekasmiṃ dvāre cattāro cattāro gūthanirayādayoti evaṃ soḷasa ussadaniraye vaṇṇenti.

“生魂刑苦”及“黑链”“群聚”“痛苦”“大痛苦”“无间地狱”者，合称八大地狱。各有四门，每门又有四种深地狱，如是合计共十六种深地狱。

Sakkasuyāmādiko jeṭṭhakadevarājā. Pajāpativaruṇaīsānādayo viya dutiyādiṭṭhānantarakārako paricārako.

萨咖苏耶摩等位居最尊天帝。诸如婆阇波帝、钵囉那伊迦等，犹如第二等天界主宰般，作为差别观治因果之助缘，担负侍奉职务。

Kilesakāmapakkheti ‘‘saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmoti (mahāni. 1) ettha vuttasaṅkappavasena vuttaṃ. Sopi hi vibādhati, upatāpeti cāti kilesattasambhavato kilesakāmo vutto, na kilesavatthubhāvato. Kāmapaṭisaṃyuttoti kāmarāgasaṅkhātena kāmena sampayutto, kāmapaṭibaddho vā. Aññesu ca kāmapaṭisaṃyuttesu dhammesu vijjamānesu vitakke eva kāmasaddo dhātusaddo niruḷhoti veditabbo vitakkassa kāmasaṅkappavuttiyā sātisayattā. Esa nayo byāpādadhātuādīsu. Parassa, attano ca dukkhāpanaṃ vihiṃsā. Taṃ tu micchāhi vihiṃsā.

名为烦恼欲望者，是谓“念想即欲望、贪恋即欲望、念想之贪即欲望”（见《大藏经》第1卷）此乃依照所说之“念想”而言。此亦能扰乱、使生恼怒，由烦恼生故名为烦恼欲，非由烦恼之实质所说。所谓欲之束缚，即由欲贪之名而合于欲，或受欲所缚。在他诸欲结合之法中，若观察思维，欲之名称、根本、断灭应观视为思维之“欲念想起起”，此为界定情绪烦恼等之理。据此，其种类包含嗔恚根等。对他人及自己所为之苦恼、加害，皆谓错误之加害。

Bījādidhātunānattavasena khandhādinānattaṃ veditabbaṃ. Khandhoti dvidhābhūtaggo.

应当依种子及根本差别，分辨如蕴等的差别。所谓蕴，即二种根所聚合。

§60

60.Ajjhāsayadhātūti ajjhāsayasabhāvo. Yathā gūthādīnaṃ sabhāvo eso yaṃ gūthādīheva saṃsandati, evaṃ puggalānaṃ ajjhāsayassevesa sabhāvo, yaṃ dussīlādayo dussīlādikeheva saṃsandanti.

所谓所依法，即依所依之性。如疏浊等之性，此即汇聚于疏浊的性，诸众生之所依法，亦如恶行浊等聚合之性。

Saddhāmūlakattā kusalakiriyāya vuttaṃ ‘‘yaṃ saddhāvasenā’’tiādi. Tathā hi vuttaṃ ‘‘saddhā bīja’’nti (su. ni. 77). Yaṃ lobhavasena, saddhāvasena ca dosavasena, saddhāvasena ca mohavasena , saddhāvasena cāti yojetabbaṃ. Vīriyavasenāti sammappadhānavīriyavasena. Paññāvasenāti maggasammādiṭṭhivasena.

以信根为善行之基础，谓“依信根力”等。如所说“信为种子”（见《增支部》第77经）此信根力应与贪、嗔、痴等相应；与贪根力、信根力，与嗔根力、信根力，及信根力等相连。如与精进根力，则为正勤精进根力；与慧根力，则为法道正确见根力。

Akusalassa kammassa katokāsatāya pāḷiyaṃ vuttattā ‘‘vipākāvaraṇena nivuta’’nti vuttaṃ. Taṃ pana nidassanamattaṃ daṭṭhabbaṃ kammāvaraṇādīhipi nivutatāya icchitattā. Tathā hi yathā devadattaṃ kokālikaṃ sunakkhattaṃ licchaviputtanti udāhaṭaṃ, yadipi bhagavā paṭivedhassa aṭṭhānataṃ disvā nibbedhabhāgiyadesanaṃ na deseti, vāsanābhāgiyaṃ pana tathārūpassa deseti evāti dassento ‘‘saccappaṭivedha’’ntiādimāha. Ajātasattuādīnanti ādisaddena saccakādīnaṃ saṅgaho daṭṭhabbo. Tassāpi bhagavā anāgate vāsanatthāya dhammaṃ desesi. Satthā hi ‘‘anāgate tambapaṇṇidīpe sāsanaṃ patiṭṭhahissatī’’ti tatthāyaṃ kulaghare nibbatto pabbajitvā kāḷabuddharakkhitatthero nāma pabhinnapaṭisambhido mahākhīṇāsavo bhavissatīti idaṃ disvā dhammaṃ desesi, so ca tathā ahosīti.

谓不善业不显露时，巴利语中说“因果遮蔽而隐藏”之义。此应视为本望见于业被遮蔽之时，乃能隐藏者。譬如昔时迭瓦达德效法敌国利兹阇维，虽见世尊证果之功德，却不宣说断尽烦恼教义，传法不利，犹如如来示“正法之真义”为此意。以初生怨等示例等应作为“真实教义”等名之汇整。即便如此，世尊仍为未来世人传法，因世尊曾言：“未来之锡兰岛当有法教兴盛”，当时在其家族出家得阿拉汉果的大咖鲁披达尊者也将如此出现，世尊见此故宣说法教，且其事如是发生。

Asampuṇṇeti ekantato vipākadānasamatthatāvasena pāripūriṃ anupagate. Diṭṭhupanissayadiṭṭhisahagatassa kammaṃ sandhāya ‘‘kamme asampuṇṇe’’ti vuttaṃ. Tenāha ‘‘kilesantarāya missakaṃ kammantarāyaṃ dassetvā’’ti.

未圆满者，是指果报之因没有完全满足的状态。此说为指出未具足的业，即针对善恶业所依之见。故谓未圆满业时说：“业未圆满”。故云“杂染断尽者，现显示业断尽”。

§61

61. Diṭṭhi panettha padhānabhāvena pāḷiyaṃ gahitā sīlabbataparāmāsassa adhippetattā. Tathā hi vuttaṃ ‘‘yathā puṇṇañca govatikaṃ, acelañca kukkuravatika’’nti. Asampuṇṇattā eva hi tassa micchādiṭṭhikammasamādānassa tesaṃ bhagavā ‘‘cattārimāni, puṇṇa, kammānī’’tiādinā (ma. ni. 2.81) dhammaṃ desesi. Tāya ca desanāya te taṃ diṭṭhiṃ paṭinissajjitvā sammatte patiṭṭhahiṃsu.

此处“见”作为主要根本，是依止戒法见邪的执属。正如所说：“如同满盈的牛群，和健全的狗群。”未圆满即为邪见之业受用。世尊以“满四业”教化，正示此邪见，应当舍弃，才能安立正法。

§62

62. Paguṇatāya vodānaṃ paguṇavodānaṃ. Tadeva paṭhamajjhānādīhi vuṭṭhahitvā dutiyajjhānādiadhigamassa paccayattā vuṭṭhānaṃ nāma hotīti āha ‘‘vuṭṭhānaṃ paguṇavodāna’’nti. Bhavaṅgavuṭṭhānaṃ bhavaṅguppatti. Bhavaṅgacitte hi uppanne taṃsamaṅgisamāpattito vuṭṭhito nāma hoti. Saññāvedayitaapagamo eva apagamavimokkho.

缺陷是缺陷之感召。由定初起，因造次定得第二禅等而生起，谓为“起”。生起名为起。此生起即为心蕴的生起。生起时，为从识所生起，无间断脱离。

Idaṃ vuṭṭhānanti idaṃ yathāvuttaṃ kosallaṃ vuṭṭhānahetubhāvato vuṭṭhānaṃ. Tathā hi vuttaṃ ‘‘vodānampi tamhā tamhā samādhimhā vuṭṭhāna’’nti (vibha. 828). Imāya pana vuṭṭhānapāḷiyā asaṅgahitattā ‘‘nirodhasamāpattiyā vuṭṭhānaṃ pāḷimuttakavuṭṭhānaṃ nāmā’’ti sammohavinodaniyaṃ (vibha. aṭṭha. 828) vuttaṃ. Ye pana ‘‘nirodhato phalasamāpattiyā vuṭṭhāna’’nti pāḷiyaṃ natthīti vadeyyuṃ, te ‘‘nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanaṃ phalasamāpattiyā anantarapaccayena paccayo’’ti (paṭṭhā. 1.1.417) imāya pāḷiyā paṭisedhetabbā.

此“起”者，如所说是引生之起。如所言：“心流亦随其定而起。”但此起，因无所有而断灭，无余灭定名为最高起。如言无“因灭果定起”则不成立。此说应当以巴利文否定。

§63

63.Ayaṃ cassa āsayoti ettha āsayajānanādinā yehi indriyehi yehi paroparehi sattā kalyāṇapāpāsayādikā honti, tesaṃ pajānanaṃ vibhāvetīti veditabbaṃ. Evañca katvā indriyaparopariyattaāsayānusayañāṇānaṃ visuṃ asādhāraṇatā, indriyaparopariyattanānādhimuttikatāñāṇānaṃ visuṃ balatā ca siddhā hoti.

所谓“贮藏”者，即此处由贮藏生起等感觉器官以及相互依存等，众生有善恶贮藏。应当了知。如此则凭借感官相互交错之贮藏、潜根所生之识别，及其相续作用皆能成就坚定、刚强。

Thāmagatoti ettha thāmagamanaṃ nāma aññesaṃ asādhāraṇo kāmarāgādīnaṃ eva āveṇiko sabhāvo veditabbo, yato ‘‘thāmagato anusayaṃ pajahatī’’ti (paṭi. ma. 3.21) vuttaṃ.

“灭尽”是指出离他异非常的贪欲自然现象。本为断灭贮藏者。如所说：“灭尽便断贮藏。”

Āvajjanamatteneva sarati ākaṅkhāyattavuttikattā. Vuttañhi ‘‘ākaṅkhapaṭibaddhaṃ buddhassa bhagavato ñāṇaṃ, manasikārapaṭibaddhaṃ buddhassa bhagavato ñāṇa’’ntiādi (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma. 3.5). Sabbaññutaññāṇaṃ viya hi sabbaṃ bhagavato ñāṇaṃ parikammanirapekkhanti.

仅凭厌弃之念，即因执着于所欲而流转。不仅如此，经典中亦有记载："执着于欲望者，世尊的智慧；专注于用心者，世尊的智慧"等语（见大本156，次本《莫迦拉王问经注释》85，律藏第3.5节）。世尊的智慧如同无所不知的认识，审察事物而不依赖于世间事物。

§64

64.Upakkilesavimuttattāti ettha cittādi eva upakkilesā, nibbattakassa vā kammassa pāribandhakilesā. Kasiṇakammaparikammajhānanibbattanakasiṇabhāvo cuddasavidhena cittaparidamanaṃ abhiññābhinīhāroti sabbatthāpi vīriyabalassa bahūpakārattā vuttaṃ ‘‘vīriyabhāvanābalanibbatta’’nti. Dibbasadisattāti dibbe bhavanti dibbaṃ, yathāvuttaṃ pasādacakkhu, dibbaṃ viyāti dibbaṃ, aggataṃ abhiññāṇaṃ. Dibbavihāro cattāri rūpāvacarajjhānāni. Tesaṃ vasena nibbattitvā paṭiladdhabbattā dibbaṃ, tena dibbahetukattā dibbanti vuttanti dasseti. Dibbavihārasannissitattāti rūpāvacaracatutthajjhānena nissayapaccayena nibbattattā, tena dibbanissitaṃ dibbanti dasseti. Divusaddaṃ akkharacintakā kīḷādīsu paṭhantīti vuttaṃ ‘‘taṃ sabbaṃ saddasatthānusārena veditabba’’nti. Purimā hi tayo atthā kīḷatthassa vasena, itare jutigatiatthavaseneva dassitāti.

所谓断除烦恼之解脱，即在此处指心及诸根本烦恼，或是所生业力的牵缠烦恼。以净相业所生，透过四种身心修行所生之禅定止息，广泛用于修习精进力量，因此称为“由精进修习所成就”。所谓天眼，指天界所存有者，正如经典所说，天眼乃天界之眼，属于超越常识之智慧。天界之行住包括四种由色所转的禅定。依此而生，其中所获得者即天之境界，因而称为“天”，显示基于天因缘之理。天行的依止，指依赖色所转第四禅定及其条件所成，此亦显示天之所依。对声音的识别如读唱文字等行戏，故有名言“凡依声音所在，皆应知之”。古时戏乐三义以行为核心，其他仿佛传统而成相应表明。

Manussūpacāranti manussagocaraṃ. Daṭṭhuṃ na sakkā ittarakhaṇattā khaṇapaccuppannassa. ‘‘Āsannacutikā’’tiādinā santatipaccuppannavasena ‘‘cavamāne upapajjamāne’’ti vuttanti dasseti. ‘‘Mohanissandayuttattā’’tiādinā sattānaṃ hīnapaṇītattādibhāvassa mohādikammanidānahetukataṃ, nissandaphalatañca dasseti. Dibbacakkhussa pādakaṃ etesanti dibbacakkhupādakāni. Tena vuttaṃ ‘‘dibbacakkhunā saheva ijjhantī’’ti. Tāni hissa paribhaṇḍañāṇāni.

所谓人间生活，谓处于人类生活之境。在他处无法目睹，因乃片刻现起眼识。以“临近时间之切片”等词汇，表现事物连续而不断现起之性质。又以“因迷惑所缠绕”等语，表示众生因愚痴等现象之因缘所引起的现象，显示缠绕与果报之间的关系。所谓天眼的脚者，谓称为天眼支柱之物。是以经典曰“与天眼同体之欲”，其为其所依存的根基。

Samādīyantīti samādānāni, kammāni samādānāni etesanti kammasamādānā. Samādātabbanānāvidhakammāti attho purime atthe, dutiye pana kammāni samādāpentīti kammasamādānā, micchādiṭṭhiyā kammasamādānā micchādiṭṭhikammasamādānā, hetuatthe cetaṃ karaṇavacanaṃ.

所谓专注，乃指专注对象、手段，所谓业力所专注，称之为业专注。所谓专注之所应专，前者谓诸业力所当专注之义，后者则是指诸修业之内容，称为业专注。邪见等业所专注，称为邪见业专注，谓邪见之所引发专注行为。此语因果为表达修行因缘之因果关系。

Taṃ vācanti taṃ ariyānaṃ upavadanavācaṃ. Taṃ cittanti samuṭṭhāpakacittaṃ. Taṃ diṭṭhinti yena micchāgāhena ariye anuddhaṃseti, micchābhinivesaṃ. Ayampettha attho – yathā nāma hetusampannassa bhikkhuno visuddhaṃ sīlaṃ, samādhiñca sampādetvā ṭhitassa dandho satuppādo khippābhiññāya diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā. Evamevaṃ yo ariyūpavādī yathāvuttacittadiṭṭhīhi apakkamitvā appatirūpaṃ sabhāvaṃ ‘‘mayā, bhante, tumhākaṃ upari vutta’nti accayadesanāya te na khamāpeti, so kāyassa bhedā niraye evāti. Tesu pasannacittassa khamāpanañhettha tesaṃ vācādīnaṃ pahānaṃ paṭinissaggova. Ito sāvajjataraṃ nāma aññaṃ natthi sabbānatthavidhānato, sabbahitasukhaparidhaṃsanato ca.

此语谓之圣者之所称诵之语。所谓心法，是心生起之法。谓以假观之欺惑，圣者因邪见而未能实现，因此称为邪见执著。此义指明——例如一位具因缘的比库，在清净戒律与定力成就时，专注即生起，迅速通达所见法，余觉皆湮灭，余烦恼消除，具足无余辈出涅槃。若如是，圣者之言及心见无偏差，虽极不顺合于平常之性，“我等对汝所说”则为消灭之教诲，故不加宽恕。于彼等者心清净故，以宽容话语舍弃其说，因其乃全然无善巧别法，乃一切利益及幸福之障碍故。

Kāyassabhedāti idha kāyasaddo attabhāvapariyāyoti āha ‘‘upādinnakkhandhapariccāgā’’ti. Tadanantaranti tassa maraṇasaṅkhātassa khandhapariccāgassa anantaraṃ. Abhinibbattakkhandhattho parasaddo, anorimabhūtavatthuvisayo vā siyā, avadhivisesanamattaṃ vā. Tesu purimaṃ sandhāyāha ‘‘abhinibbattakkhandhaggahaṇe’’ti, pacchimassa pana vasena ‘‘cutito uddha’’nti.

所谓身裂者，此处因“身体”一词涵盖自体性之变迁而生，是谓“被执持之蕴舍弃”。随后接续死亡时期关于蕴舍弃之变迁。谓复归于不起变化之相，或根本体不异之所依，或仅小部分变异。于是前曰“归于不起变化蕴之执着”，后文谓“断裂即超脱”。

Vuttavipariyāyenāti ‘‘suṭṭhu caritaṃ, sobhanaṃ vā carita’’ntiādinā. Hanananti ghātanaṃ.

「不善之行」是指「行为违背正道」或「善行反面」之类的含义。「杀害」即是「杀戮」之意。

Kāraṇākāraṇanti ṭhānāṭṭhānaṃ. Cetanācetanāsampayuttadhamme nirayādinibbānagāmipaṭipadābhūte kammanti gahetvā āha ‘‘kammaparicchedamevā’’ti. Kammavipākantaraṃ kammavipākaviseso kammavipākassa vibhāgo. Appetuṃ na sakkoti aṭṭhamanavamabalāni viya, taṃsadisaṃ iddhividhañāṇaṃ viya vikubbituṃ, etenassa balasadisatañca nivāreti. Jhānādiñāṇaṃ viya vā appetuṃ , vikubbituñca. Yadipi hi jhānādipaccavekkhaṇāñāṇaṃ idha chaṭṭhaṃ balanti tassa savitakkasavicāratā vuttā, tathāpi jhānādīhi vinā paccavekkhaṇā natthīti jhānādisahagataṃ ñāṇaṃ tadantogadhaṃ katvā evaṃ vuttaṃ. Atha vā sabbaññutaññāṇaṃ jhānādikiccaṃ viya na sabbaṃ balakiccaṃ kātuṃ sakkotīti dassetuṃ ‘‘jhānaṃ hutvā appetuṃ, iddhi hutvā vikubbituñca na sakkotī’’ti (vibha. mūlaṭī. 831) vuttaṃ, na pana kassaci balassa jhānaiddhibhāvoti daṭṭhabbaṃ.

「有因无因」指的是「场所状态」。行为与意念、非意念相联系，具备如地狱或涅槃入灭之所的行为，即业，因此说这是「业的分类」。业报果报的差异，业报的特殊种类，业报的部分。就像八九级的神通力量不能随意起用一般，类似不可违逆的神通智慧，因此此处也禁止动用这等力量。犹如禅定等智慧也不能随意启动与失控。虽然第六识，即禅定等观察智慧在此被宣布为有正念内省，尽管如此，没有禅定的内省是不存在的，因此与禅定相关的智慧被深刻阐明。或者说，一切智慧与禅定有部分关联，并非所有智慧活动皆由禅定力量产生，以显示「成就禅定而能随意起用或失控神通力是不可能的」（原文亦有出处），但并未见有人具备如禅定神通力般的其他力量。

Vicayahārasampātavaṇṇanā niṭṭhitā. · 探究导法会入的解释完毕。

3. Yuttihārasampātavaṇṇanā三、合理性导法会入的解释

§65

65. Paṭipakkhapaṭibāḷhā kusalā dhammā uppajjitumeva na sakkonti, uppannāpi sammadeva attano kiccaṃ kātuṃ asamatthatāya anuppannasadisāti paṭipakkhanivāraṇena kusalānaṃ dhammānaṃ kiccakaraṇabhāvaṃ dassetuṃ ‘‘manacchaṭṭhāni…pe… bhavissatī’’ti vuttaṃ. Viharantassāti viharaṇahetu. Viharantoti etthāpi eseva nayo, tena rakkhitacittatā vuttanayena ekantato sammāsaṅkappagocaratāya ca saṃvattatīti dasseti. Vuttanayenāti micchāsaṅkappānaṃ avasaraṃ adatvā visodhitanekkhammādivitakkatāya. Aviparītamevāti kāyādiasubhādito ādānaṃ. Vinipātabhayanti duggatibhayaṃ. Sabbopi cāyamatthoti ‘‘sammāsaṅkappagocaro sammādiṭṭhi bhavissatī’’tiādīsu attho yuttiyā yutto eva anarūpakāraṇabhāvato.

65.「意向敌对而难以承受」指善法不能生起，而且即便生起也不能恰当完成自己的任务，这是由于对立阻断故，以此说明善法在执行任务上的难能可贵。有言「六意随顺……将成就」表达善法因某种行为原因生起。此处「处于安住者」指的是行为的因缘，因其安住守护心念而出现的行为，根据文本说明，这亦意味着专心于正思惟并密切随顺正确意念。此说指断除邪见惰性，破除疑惑误解以及诸多杂乱痴迷行为。本义「绝非反向」即不由五取蕴不善所生，远离恶趣恐怖。全体而言，这表达正思惟的习气，是与正见成熟紧密结合，且无不相应之因，是一种自然和谐的因果状态。

Yuttihārasampātavaṇṇanā niṭṭhitā. · 合理性导法会入的解释完毕。

4. Padaṭṭhānahārasampātādivaṇṇanā四、近因导法会入等的解释

§66

66. Yasmā vā saṃkilesato rakkhitacittassa tīṇi sucaritāni pāripūriṃ gacchanti, tasmā rakkhitacittassāti ettha yāyaṃ rakkhitacittatā, sā kāyasucaritādīnaṃ tiṇṇaṃ sucaritānaṃ padaṭṭhānanti evamettha attho veditabbo. Attādhīnanti attaparādhīnaṃ.

66.因为染污会破坏守护心的三种善行为的圆满，故此「守护心」指此处三种善行的基础。据此应理解为守护身心行为与这三种善行的根本依止。此句意为：身心守护即依止三种纯善行为的这一根基。此处亦说「自我主宰」与「他人主宰」的分别。

Tato evāti kāraṇaggahaṇena phalassa gahitattā eva.

故此即代表「由于业因摄受的关系，果报得以摄受」。

§68

68.Tatthaitisaddoti ‘‘paripālīyatī’’ti itisaddo.

68.「此处所说的『此乃应当守护』」中的『此乃应当守护』含义即为『应当维护』。

§73-4

73-4. Pāḷiyaṃ pañcindriyāni tīhi khandhehi saṅgahitānīti ettha saddhāvīriyasatindriyehi pātimokkhādi tividhaṃ sīlaṃ gahitaṃ sodhetabbattā. Tesanti tehi sīlakkhandho saṅgahito. Samādhipaññindriyehi samādhipaññākkhandhā gahitāti pākaṭoyamattho, tathā sesampīti āha ‘‘ito paresu…pe… vuttanayamevā’’ti.

73-4. 巴利语中“五根”与“三蕴相集合”之义。此处以具足信心、精进、念等根所具之戒律等三种品德为须当修习洁净者。此三者即为戒蕴所集所成。以定慧二根为定慧蕴所持者，此义明白无疑。于是结论说：“自这里至他处……所说亦同。”

§76

76.Hetuhetusamuppannapaccayapaccayuppannasaṅkhātassāti ettha hetupaccayavibhāgo heṭṭhā vuttoyeva.

76. "因缘、缘起、因缘所起"。此处论因缘的分类，即因与缘之分别，已在下文明说。

Padaṭṭhānahārasampātādivaṇṇanā niṭṭhitā. · 近因导法会入等的解释完毕。

Missakahārasampātavaṇṇanā混合项链降临之解释

Idāni yasmā suttesu hārānaṃ yojanānayadassanattā hārasampātadesanā hāravibhaṅgadesanā viya na hārasarūpamattadassanattā, tasmā peṭakopadese āgatanayānusārena aparehi vipariyāyehi hārasampātayojanāvidhiṃ dassento ‘‘apicā’’tiādimāha. Tattha vijjāvijjāya kusalākusalacittappavattiyā alobhādosalobhadosāpi paramparabhāvena pavattanti nidānabhāvatoti dassento ‘‘cha dhammā…pe… mūlānī’’ti āha. Yathā ca nidānabhāvena pubbaṅgamatā, evaṃ attano vasevattanenāpi pubbaṅgamatā labbhatevāti vuttaṃ ‘‘sādhipatikānaṃ adhipati, sabbacittuppādānaṃ indriyānī’’ti. Alobhassāti alobhayuttassa cittuppādassa. Nekkhammacchandenāti kusalacchandena. Nekkhammasaddo pabbajjādīsu niruḷho. Vuttañhi –

现在因听闻法的结聚而生长的烦恼，非如以往仅显为烦恼的相貌。由此经藏上下文因果关系，乃以不同的相反例说，显示诸烦恼结聚的法门，故称“又复”、“等语”。在此示现了与无明智慧相关，善恶心念的流转，以及不贪不瞋的连续相续，表明因缘之理。经中谓“六事……为根本”，亦表明因缘理即依以前世及现世之业力相承而成。犹如根本因缘所昭显，自己此生活中亦感得与以往相继无间，故语“诸自护者的主宰，诸心所生之根，诸根”。其中不贪者，即指不生贪欲之心的生起。出家欲，即指善欲出离及断欲之心。句已明说—

‘‘Pabbajjā paṭhamaṃ jhānaṃ, nibbānañca vipassanā;

“出家为初禅，涅槃为观照；

Sabbepi kusalā dhammā, ‘nekkhamma’nti pavuccare’’ti. (itivu. aṭṭha. 109; dī. ni. ṭī. 2.359; a. ni. ṭī. 2.2.66) –

『一切善法，皆称为出离。』

Tesu idha kusalā dhammā adhippetā. Tena vuttaṃ ‘‘kusalacchandenā’’ti. Nekkhammacchandena upanissayabhūtena, na adhipatibhūtena. Idaṃ vuttaṃ hoti – alobhappadhāno ce cittuppādo hoti, nekkhammacchandena upanissayabhūtena mano tassa pubbaṅgamo hoti. Sesapadadvayepi eseva nayo.

此中所有诸善法为所辅佐。故谓“善欲”。然而此善欲为依出家欲而起，非凭其自属主宰。此句义即为：若心生无贪欲，则随出家欲为依止，彼心之先后相承亦如是。因此即使除前后二词余，亦成一致之理。

Yadaggena tesaṃ dhammānaṃ mano pubbaṅgamaṃ, tadaggena tesaṃ jeṭṭhaṃ, padhānañcāti vuttaṃ ‘‘manoseṭṭhāti mano tesaṃ dhammāna’’ntiādi. Manomayatā manena katādibhāvo, so ca manassa tesaṃ sahajātādinā paccayabhāvo evāti vuttaṃ ‘‘manomayāti…pe… paccayo’’ti. Te panāti ettha pana-saddo visesatthadīpako, tenetaṃ dasseti – yadipi tesaṃ dhammānaṃ chandādayopi paccayā eva, indriyādipaccayena pana savisesaṃ paccayabhūtassa manasseva vaseneva vuttaṃ ‘‘manomayā’’ti. Tattha chandasamudānītāti yathāvuttanekkhammādichandena sammā uddhamuddhaṃ nītā, tato samudāgatāti attho. Tato eva nekkhammavitakkādito samuppannattā anāvilasaṅkappasamuṭṭhānā. Tajjāmanoviññāṇadhātusamphassena sahādhiṭṭhānato phassasamodhānā. ‘‘Phuṭṭho, bhikkhave, vedeti, phuṭṭho sañjānāti, phuṭṭho cetetī’’ti (saṃ. ni. 4.93) hi vuttaṃ. Idaṃ manokammanti kāyaṅgavācaṅgacopanaṃ akatvā saddhāsamannāgatena pasannena manasā pavattaṃ idaṃ kusalaṃ manokammaṃ. Taṃ pana anabhijjhāsahagataṃ, abyāpādasahagataṃ, sammādiṭṭhisahagatanti tividhaṃ hoti.

由此可知，这些法中的心是先行的，此心是最大的，勤奋精进也是如此，因此说“心为最上者，是诸法中心”。所谓的“心所现相”是指心的所作所为状态，这种关系是心与其自然存在及种种因缘的相互依赖关系。因此说“心所现相……乃是缘”。“法”这个词在这里作为特别说明之词，指的是虽说诸法皆因缘而起，但诸法的欲等因缘中，以根绪等诸因缘之特别缘故，心才起作用，故称“心所现相”。其中“随愿生起”是指如所说的意乐等因缘被正确引导兴发生起，乃至“生起”意乐等念头的不净念头相续出现。此即由心识境界相续接触造作，因内心坚定住相续而生起接触释然。佛说：“比库们，触即感受，触生知觉，触是心所知。”此语（相合经卷四九三）表明，所谓心业是指身语意三业中，心意不妄作妄言妄动，而是以信心具足、柔顺清净之心修行此善业。且此善业乃无贪无嗔无疑之三资糅合而成。

Bhāsatīti avisaṃvādanādinā vācaṅgacopanāvasena pavattentiyā vacīviññattiyā sādhetabbaṃ sādhetīti attho, tena kāyadvārato pavattakusalavacīkammampi saṅgahitaṃ hoti. Tathā hi vakkhati ‘‘vacīviññattivipphārato, tathā sādiyanato ca bhāsatī’’ti. Sabbampi vacīkammaṃ saccādivasena catubbidhaṃ. Karotīti attano, paresañca hitāhitāni kāraṇākāraṇehi kāyaṅgacopanāvasena pavattentiyā kāyaviññattiyā sādhetabbaṃ sādhetīti attho, tena vacīdvārato pavattakusalakāyakammampi saṅgahitaṃ hoti. Tathā ca vakkhati ‘‘kāyaviññattivipphārato, tathā sādiyanato ca karotī’’ti (netti. aṭṭha. 76 missakahārasampātavaṇṇanā). Kammapathavasena gayhamāne pāṇātipātādivasena taṃ tividhaṃ hoti. Tenāha ‘‘iti dasakusalakammapathādassitā’’ti. Dasapuññakiriyavatthuvasenāpi gāthāya attho yujjati. Tathā hi vakkhati ‘‘so pasannacitto’’tiādi. Bhāsati vā karoti vā kevalaṃ manasā pavattatīti aniyamattho vā-saddo. Tathā ceva saṃvaṇṇitaṃ.

「说法」就是指无杂念交织的语言行为，是由身语意三业协调而成的语言表达，因而应当完善、调护之意。由此，包含由身口门发出善巧言语行为<p>及其语义表达的整体得以成就。就如所说：‘由语言运行变化，故谓之“说”；凭善巧运用，故谓之“说法”’。一切语业皆具有真实性等四种性质。所谓“作”，指自他利益因缘下，借由身语意三门善巧调摄，依理而行之义。由此，包含由口门发出的由善业促成的身口行为集合。故亦如说：“由身体感官变迁，及其应行一切事，谓之‘作’。”（净行论─注释第七十六页）于诸业因道分，杀生等罪恶行为具有三重差异。故云：“诸善业路径如是所现”，亦即相应十种善业功德因缘。依此理义，于偈中应与之相称。又如所说：“彼怀柔净意心”等语。单单“说”或“作”均只指内心意念流动，是不完备用语。故释义如此。

Dasavidhassa kusalakammassāti dasavidhassa kusalakammapathakammassa, vakkhamānanayena vā dasapuññakiriyavatthusaṅkhātassa kusalakammassa. Nanu tattha dānādimayaṃ tividhameva puññakiriyavatthu vuttanti? Saccaṃ, taṃ pana itaresaṃ tadantogadhattā.

“十种善业”是指按照名称所言，为十种善功德业路径之行为。难道此处所说的布施等三种功德因缘，反而只有三种吗？确实如此，但另外还有其他多种不同的功德因缘，故此区别释扣。

‘‘Sukhamanvetī’’ti saṅkhepena vuttaṃ sukhānugamaṃ vitthārena dassento ‘‘idhassu puriso’’tiādimāha. Tattha evaṃ santanti evaṃ bhūtaṃ, appahīnānusayo hutvā sukhavedanīyaphassasambhūtanti attho.

凡语“随乐而行”之义，此乃概略而说，详细说明者是“此人自在”“此人的缘故”等。该义旨在表明，该人心已安住，不起执着，已经去除习气，依愉快善受而发起，故如是释义。

Tattha ‘‘yaṃ mano’’tiādinā gāthātthavasena catusaccaṃ niddhāreti. Ādito vavatthāpitesu khandhādīsu khandhamukhena saccānaṃ kathitattā sattānaṃ bhinnarucibhāvato nānānayehi vipassanābhūmikosallatthaṃ, pubbāparasambandhadassanatthañca evaṃ vuttaṃ ‘‘evaṃ…pe… niddhāretabbānī’’ti. Saccamukhena assādādike niddhāretvā desanāhārasampātaṃ yojetuṃ ‘‘tattha samudayenā’’tiādimāha, taṃ vuttanayameva. Yañhettha aññampi atthato na vibhattaṃ, taṃ heṭṭhā vuttanayattā, uttānatthattā cāti veditabbaṃ.

此处“心”字等语意在阐释四圣谛。起初，诸法蕴等由蕴门而说真理，乃为破除众生迷开，方便多方观照慧力所至，能证前后连属因果，故言“如是……应当阐明”。由真理之面向说明感受起灭，便利于调和说法的宏义。“缘起”之后所说的文字，即为合乎实理者。其他不宜的，只依文义而非实理传播，故区分高下层次。

Mananalakkhaṇeti mananalakkhaṇahetu. ‘‘Mananalakkhaṇenā’’ti vā pāṭho. Īhābhāvato byāpārābhāvato. Yena pasādena samannāgatattā mano ‘‘pasanno’’ti vutto, tassa pasādassa kiccaṃ mane āropetvā āha ‘‘akālusiyato, ārammaṇassa okappanato ca pasannenā’’ti. Tathā sādiyanatoti vācāya vattabbaṃ avatvāva phassasādiyanato anujānato. Dutiye tathā sādiyanatoti kāyena kātabbaṃ yathā kataṃ hoti, tathā vācāya saṃvidhānato. Tathā pasutattāti yathā sukhamanveti, tathā upacitattā evāti attho. Tatoti tato kāraṇā, manasā pasannena, bhāsanena, karaṇena ca hetunāti vuttaṃ hoti. Anaññatthāti etasmiṃ pana atthe. Tatoti tato eva. Yo hi pasannamano tena yaṃ bhāsanaṃ, karaṇañca, tato eva naṃ sukhamanvetīti vuttaṃ hoti. Sātabhāvatoti sātavedanābhāvato. Iṭṭhabhāvatoti manāpabhāvato. Kammato vipākuppattiphaladānasamatthabhāvena kammassa nibbattattā vipākasseva anibbattattāti āha ‘‘katū…pe… anvetīti vutta’’nti kāraṇāyatta vuttitoti katabhāvahetukattā kammassāti adhippāyo. Asaṅkantitoti yasmiṃ santāne kammaṃ nibbattaṃ, tadaññasantānā saṅkamanato.

“思维标志”是指思虑之标志与因由。或云“思维标志之……”。因其内涵、功用以至外在仪式等，故称之。当心具清净安稳之态，称为“安心”，文字释义为安稳无贪意，于所缘境不起烦恼，俗称“柔和愉悦”，谓不为漫不经心或怠惰所覆蔽。此所谓“应顺”是指言语行事等均应与此因缘调和，如实运作。此外，“清净”乃指业果顺遂稳定之义。总之，由心之安心，而推及言语与行动，便引导诸行皆随心愿而顺行云云。无他义，即此意。又说“由安心之心所发，所言所行皆生乐随”，故说“愉悦相随”。所谓“纯乐相随”，即由顺心适意而生之乐。业因果果由生因酬，以安稳常在故称“因业果生亦不生”，此为解说缘由。称“有因无碍相续”，谓因业已展，后续无断。

Ādhipaccayogatoti sahajātādhipativasena ādhipaccayuttattā. Sahajātadhammānañhi taṃsampayuttassa manassa vasena pubbaṅgamatā idhādhippetā. Tato evāti ādhipaccayogato eva. Manassāti upayogatthe sāmivacanaṃ. Tesaṃ dhammānanti sambandho. Kusalabhāvo yujjati pasādassa yonisomanasikārahetukattā . Nanu vibhajjabyākaraṇesu tesaṃ sāvakānaṃ saddhā uppajjatīti? Nāyaṃ saddhā, tadākārā pana akusalā dhammā tathā vuccantīti veditabbaṃ. Tathā hi vakkhati ‘‘nāyaṃ pasādo’’tiādi (netti. aṭṭha. 76 missakahārasampātavaṇṇanā). Sukhaṃ anvetīti yujjati kammassa phaladāne samatthabhāvato. Yathā hi kataṃ kammaṃ phaladānasamatthaṃ hoti, tathā kataṃ upacitanti vuccatīti.

所谓“依缘相合”，是指同一性质之缘因相互结合。天生法则本由心识因缘联结，其本质先已固定，故称为“依缘相合”。“心识”是指配合作用的通称，它们彼此关联。善法因应安心，而依正确思惟能生起信解。岂非在细分释义中，说此乃比库们信心生起的根由？此非一般信心，而是说邪恶法亦属此类，故应知此理。经中如此说：“此非安心”等（释论·第五十六章《破误相》的说明）。“随之乐悦”者，指行为结果可导致乐果。正如所作业因能生乐果，则业作相亦可称为行为。

Manopavicārā idha nekkhammasitā somanassūpavicārā, upekkhūpavicārā ca veditabbā kusalādhikārattā. Te pana yasmā cittaṃ nissāyeva pavattanti, nānissāya, tasmā vuttaṃ ‘‘mano manopavicārānaṃ padaṭṭhāna’’nti. Kusalapakkhassa padaṭṭhānanti ettha kusalo tāva phasso kusalassa vedanākkhandhassa saññākkhandhassa saṅkhārakkhandhassa sahajātādinā paccayo hoti. ‘‘Phuṭṭho, bhikkhave, vedeti, phuṭṭho sañjānāti, phuṭṭho cetetī’’ti (saṃ. ni. 4.93) vuttaṃ. Evaṃ vedanādīnampi veditabbaṃ. Saddhādīnampi paccayabhāve vattabbameva natthi. Sabbassāti catubhūmakassa. Kāmāvacarā hi kusalā dhammā yathārahaṃ catubhūmakassāpi kusalassa paccayā honti, evaṃ itarabhūmakāpi.

此处心之思虑，当知为出家清净而乐的思虑，以及平等无好恶的思虑，因其均属善的品类。因思虑发生依赖心识而动，非无依故，故称“心为思虑之住处”。善法的依止在此，谓善法所缘触及痛受、想蕴及行蕴，以上三法均本质相合而互为因缘。如说「感知，觉察，思惟」之义（论藏四·九十三章），诸感苦等皆当如此认识。信解等亦是缘起关系，无有例外。此说“皆依四念处”之理。因欲念类善法如实依正念处，诸地也俱依其善，非仅次第地而已。

‘‘Pasannena manasā bhāsatī’’ti vuttattā visesato sammāvācāpaccayaṃ bhāsanaṃ idhādhippetanti vuttaṃ ‘‘bhāsatīti sammāvācā’’ti. Tatthāyamadhippāyo ‘‘bhāsatīti yamidaṃ padaṃ, iminā sammāvācā gahitā hotī’’ti. Karotīti sammākammantoti etthāpi eseva nayo. Suparisuddhe kāyavacīkamme ṭhitassa ājīvapārisuddhi, na itarassāti vuttaṃ ‘‘te sammāājīvassa padaṭṭhāna’’nti. Tattha teti sammāvācākammantā. Yasmā pana ājīvaṭṭhamake sīle patiṭṭhitassa uppannānuppannānaṃ akusaladhammānaṃ pahānānuppādanāni, anuppannuppannānaṃ kusaladhammānaṃ uppādanapāripūriyā ca sambhavanti, tathā sammāvāyāme ṭhitasseva kāyādīsu subhasaññādividdhaṃsinī sammāsati sambhavati, tasmā vuttaṃ ‘‘sammāājīvo…pe…padaṭṭhāna’’nti. Jeṭṭhakasīlaṃ pātimokkhasaṃvaro, saddhāsādhano ca soti āha ‘‘taṃ sīlassa padaṭṭhāna’’nti.

经中云：“心明净而语”，特指正语之因，此即所谓明净之说话。此语“说”字，经文释义曰：以此字表正语义。作业人当知此义亦如正业。于身口意清净之业住者，称作正命清净，其非他业也，谓“正命之依止”。因正命中戒律稳固，能断除恶法产生，同时亦生善法完满，正精进中有正念如净识裂灭诸染，故称“正命之依止”。戒律端庄与信心稳固者，称为“戒为依止”。

Tesanti kāyavacīkammānaṃ. Kammapaccayatāyāti kusalakammahetukatāya.

此等谓身语意三业，因作业理，即为善业之缘起。

Padattho ca vuttanayenāti ‘‘mananato ārammaṇavijānanato’’tiādinā.

言“义者如所说”，即指“思量、取相、识别”等义。

Ayaṃāvaṭṭoti ayaṃ sabhāgavisabhāgadhammāvaṭṭanavasena āvaṭṭo. Ettha hi kusalamūlasammattamaggādiniddhāraṇā sabhāgadhammāvaṭṭanā. Avijjābhavataṇhānaṃ niddhāraṇā visabhāgadhammāvaṭṭanā.

所谓“遍”,指诸有法分合、殊异之流转。此处实指善根所依之道等之断除行为的显现为分合法；无明、渴爱生起之相分异，乃为殊异法的流转。

Vibhattihāre padaṭṭhānabhūmivibhāgā vuttanayā, suviññeyyā cāti dhammavibhāgameva dassento ‘‘nayida’’ntiādimāha. Tattha ‘‘nayidaṃ yathārutavasena gahetabba’’nti suttassa neyyatthataṃ vatvā ‘‘yohī’’tiādinā taṃ vivarati. ‘‘Dukkhameva anvetī’’ti kasmā vuttaṃ, nanu yattha katthaci hitesitā kusalamevāti? Nayidamīdisaṃ sandhāya vuttaṃ, adhammaṃ pana dhammoti, dhammañca pana adhammoti dīpanena lokassa sabbānatthabījabhūtesu sakalahitasukhupāyapaṭikkhepakesu titthakaresu asantaguṇasambhāvanavasena pavattamicchādhimokkhaṃ sandhāya vuttaṃ. Yo hi loke appamattakampi puññaṃ kātukāmaṃ pāpikaṃ diṭṭhiṃ nissāya paṭibāhati, sopi gārayho, kimaṅgaṃ pana ariyavinaye sammāpaṭipattiṃ paṭibāhantesūti dukkhaphalāva tattha sambhāvanāpasaṃsā payirupāsanā. Tathā hi vuttaṃ – ‘‘na kho ahaṃ, moghapurisa, arahattassa maccharāyāmi, apica tuyhevetaṃ pāpakaṃ diṭṭhigataṃ…pe… dīgharattaṃ ahitāya dukkhāya saṃvattatī’’ti (dī. ni. 3.7), ‘‘yo nindiyaṃ pasaṃsati (su. ni. 663; saṃ. ni. 1.180, 181; a. ni. 4.3; netti. 92), sabbassāpi anatthassa mūlaṃ bālūpasevanā’’ti ca.

关于区分承受者、语句立场以及情境区分的说法，法义的解析者说这很好理解，因为它正是阐明法的细分。于此，「此法应当依如教诲的说法去采择」这一语句，是指出经文所表法义应遵循的正理义，后又以「是哉」等词加以说明。至于为何说「苦果随行」，其原因何在？难道不是在某处善愿者轨迹中才会有苦吗？是因为针对这种误解而说，罪恶为非法，法亦为非法，这句话意在启发大众，对于一切利益大众及众生安乐的事实中，妄执是非法的行止者，以及不安定恶习的生成，皆导致世间无明烦恼错失的恶果现起。凡人在世间稍有一丝执着于功德作意的恶见，即使是善愿出生的，也同样堕落。何况那些错误地断弃圣教戒律的人，其结果必生苦果，此为可称赞的后果。正如经上所说：「无知愚人，我非阿拉汉类的罪人，然你亦是因邪见而作恶的……长久以来为害与苦难所缠绕」（《大念处经》等三藏），又言：「贬斥者称赞，等同以愚痴的小人作为一切逆境的根源。」

Idañhi suttanti ‘‘manopubbaṅgamā…pe…pada’’nti (dha. pa. 1, 2) paṭhamaṃ gāthaṃ sandhāya vadati. Etassāti saṃvaṇṇiyamānasuttassa.

此处所说经文，即是《法句经》开头「心为先导……脚步随行」的第一偈，借此来说明该经的主题。

Kiccapaññattīti adhipatipaccayasaṅkhātassa kiccassa paññāpanaṃ. Padhānapaññattīti padhānabhāvassa paññāpanā. Sahajātapaññattīti tesaṃ dhammānaṃ manasā sahabhāvapaññāpanā.

「职事所标」者，是指因主管而生的职务；「主干所标」者，是指所主导的主干之事；「共生所标」者，是指诸法因意念共住而相互标识。

Mahābhūtātīti itisaddo ādiattho, tena mahābhūtāvinābhāvī sabbo rūpadhammo saṅgayhati.

「大元素」一词之义，乃由此而来，指若无大元素，则一切色法就无法聚合及存在。

‘‘Manopubbaṅgamā’’ti samāsapade ‘‘mano’’ti padaṃ tadavayavamattanti āha ‘‘neva padasuddhī’’ti. Tenevāha ‘‘manopubbaṅgamāti padasuddhī’’ti. ‘‘Chāyāva anapāyinī’’ti idaṃ sukhānugamassa udāharaṇamattaṃ, na yathādhippetatthaparisamāpanaṃ. ‘‘Sukhamanvetī’’ti pana yathādhippetatthaparisamāpananti vuttaṃ ‘‘padasuddhi ceva ārambhasuddhi cā’’ti.

「心为先导」作为复合词，「心」为其分词组成，表明其构词完整性。由此称之为「心为先导」的完整词义。至于「不可灭转之影」一语，仅为幸福随行的表例，并非其本义的详尽注释。然「随行幸福」则确指其本义的展开，故言「词义清净乃是起始清净」。

Ekattatāti manopubbaṅgamādisāmaññaṃ sandhāya vadati. Evaṃ sesesupi. Vemattatā ‘‘manopubbaṅgamā’’tiādinā sāmaññato vuttadhamme pasādo dhāraṇāya nivattetvā pasannasaṅkhāte visese avaṭṭhāpanato. Sesesupi eseva nayo. Pasādo sinehasabhāvo, assaddhiyaṃ viya lūkhasabhāvaṃ dosaṃ vinodetīti āha ‘‘byāpādavikkhambhanato’’ti. Bahiddhāti saddheyyavatthuṃ sandhāyāha. Okappanatoti ārammaṇaṃ anupavisitvā anupakkhanditvā saddahanato.

「一如」指的是「心为先导」等类似词语的一般指代。如下文诸有，亦复如是。对于「烦扰」一词，因「心为先导」等所指法的相对默契，令心安定、持守而有欢喜，透过深情如同信仰之轻扬，能消除烦恼。故谓此烦恼为「嗔恚扩散」之意。外在者，指向信仰可依的事物。至于「及时专注」，是指心未入座、未被安排，且未被破坏的专一信念。

Deyyadhammādayoti ettha ādisaddena saṃvegahirottappakasiṇamaṇḍalādayo saṅgayhanti. Iṭṭhārammaṇādayoti ādisaddena iṭṭhamajjhattārammaṇā, dvāradhammā, manasikāroti evamādīnaṃ saṅgaho daṭṭhabbo. Tathā phassoti yathā vedanādīnaṃ iṭṭhārammaṇādayo paccayo, evaṃ phassopīti paccayatāsāmaññameva upasaṃharati tathā-saddo. Vedanādīnanti hi vedanādayo tayo khandhā gahitā. Viññāṇassa vedanādayoti nāmarūpaṃ sandhāya vadati.

所谓天法等，是指由起头词汇连接成的速行光明阵列等。所谓所欲所缘等，是由起头词汇贯通的所欲、中间所缘、门户法、意念等诸法的总集，当以此见。正如触觉，是缘于受等所欲所缘，由此可知“触”仅归纳为因果的一般概念。所谓受等者，实为受等三蕴的总称。识与受等者，指的是名色相接续者。

‘‘Sīlamayassa adoso padaṭṭhāna’’nti vuttaṃ khantipadhānattā sīlassa. Adhiṭṭhātīti anuyuñjati uppādeti. Soti evaṃ kusalacittaṃ bhāvento. ‘‘Anuppannāna’’ntiādinā bhāvanāpahānasamāropanāni dassento nibbedhabhāgiyavasena gāthāya atthaṃ vicinitvā samāropeti, evampi sakkā yojetunti vāsanābhāgiyavasena padaṭṭhānaniddese udāharīyati.

关于“品德者的忍耐，是立足点”，谓忍耐为品德的根基。所谓意志，是指追随、起造。如此，正念善心正起。所谓“未生者”等，表示修习中断与辅助的连贯，藉由诗句深入说明其意义，并加以推论，同样地，可以用此类习气辅助加以示范于立足点说明中。

Evaṃ ‘‘manopubbaṅgamā dhammā’’ti gāthāya vasena hārasampātayojanāvidhiṃ dassetvā idāni gāthāntarena dassetuṃ ‘‘tathā dadato puñña’’ntiādimāha. Tattha bhāvanāmayanti paññābhāvanāmayaṃ.

关于“心为诸法之先导”的诗句，指示断除烦恼联结的法门，今以后续诗句中予以展开，如“于是施与功德”等。其中文字“修习为愿”表示诸智慧修习所成。

‘‘Alobho kusalamūla’’ntiādi dānādīnaṃ alobhādipadhānattā vuttaṃ, sabbattha ca ‘‘vutta’’nti padaṃ ānetvā yojetabbaṃ. Tesanti rāgādīnaṃ. Nissaraṇanti ca parinibbānameva sandhāya vadati.

“无贪为善根”等语，因所施诸法起无贪等词所示，且普遍须能引出“所言”等词。此即贪等诸根。所谓离，专指涅槃。

Pariccāgasīlo alobhajjhāsayo kāmesu ādīnavadassāvī sammadeva sīlaṃ paripūretīti āha ‘‘dadato…pe… padaṭṭhāna’’nti. Idha oḷārikā nāma kilesā vītikkamāvatthānaṃ, tappahānaṃ tadaṅgappahānena veditabbaṃ. Majjhimānanti pariyuṭṭhānāvatthānaṃ. Sukhumānanti anusayāvatthānaṃ. Katāvībhūmi nti khīṇāsavabhūmiṃ.

舍弃者品德，心无贪爱，戒调欲根本真实充满，此谓“施予……立场”等语。此处所谓粗粮者，是指烦恼断除的缘起与断灭，应以断烦恼体证为识。所谓中道者，谓是中断故。所谓微细者，为余习气断灭。所谓究竟者，是断除染污之境地。

Dadatoti maggasahagatena alobhena sadevakassa lokassa abhayadānaṃ dadato. Puññanti lokuttarakusalaṃ. Saṃyamatoti maggapariyāpannehi sammāvācākammantājīvehi diṭṭhekaṭṭhādisaṃkilesato maggasaṃyamena saṃyamantassa. Veranti pāṇātipātādipāpaṃ. Kusaloti maggasammādiṭṭhiyā kusalo vicakkhaṇo. Jahāti pāpakanti tehi tehi maggehi taṃ taṃ pahātabbaṃ pāpadhammaṃ odhiso jahāti samucchindati. Tenāha ‘‘maggo vutto’’ti.

施予者，指伴随道之无贪，似天神于世间施安乐法。功德者，为世间上善。守净者，于道圆满时守正语行，摈弃贪瞋等染污，自境所境之功德守持。敌者，谓断除杀生等恶事。善者，谓由道正见善巧。不作恶者，于各道中应破除恶法。是故有“已言为道”等句。

‘‘Dadato’’tiādinā pubbe avibhāgena kusalamūlāni uddhaṭānīti idāni vibhāgena tāni uddharanto ‘‘lokiyakusalamūla’’ntiādimāha.

『给予』等语句，前文未分开地谈及善根，意谓善根被激发。现今则加以区分，将这些善根提拔出来，称为『世俗善根』等。

Puthujjanabhūmi sekkhabhūmi dassitā pahānassa vippakatabhāvadīpanato. Asekkhabhūmi dassitā anupādāparinibbānadīpanato.

凡夫地、须学地的显现，是因为放弃的结果不同而明示。非须学地的显现，是由无执着而得证涅槃的现象所显示。

Saggagāminī paṭipadā pubbabhāgappaṭipatti.

往升天道的修行法门，是以前部分的实践为基础而成就的。

Puññe kathite puññaphalampi kathitameva hotīti vuttaṃ ‘‘dadato…pe… desanamāhā’’ti. Saccakammaṭṭhānena vinā saṃkilesappahānaṃ natthīti dassento āha ‘‘kusalo…pe… desanamāhā’’ti.

讲述功德时，也已说明功德果报正是这一点。因此经中述说『给予……诸经说』。耶无确实证据，未与戒行等结净断舍时，即显现无益。《善巧教法》经则述说『善巧者……诸经说』。

Verasaddo adinnādānādipāpadhammesupi niruḷhoti vuttaṃ ‘‘evaṃ sabbānipi sikkhāpadāni vitthāretabbānī’’ti. Dvepi vimuttiyo sekkhāsekkhavimuttiyo, saupādisesaanupādisesavimuttiyo ca. Tathā hi vakkhati ‘‘nibbutoti dve nibbānadhātuyo’’tiādi (netti. aṭṭha. 76).

恶声恶语在非偷盗等戒恶法上被斥绝，故有『诸戒律皆应阐明』之语。解脱有两：须学解脱与非须学解脱，亦即有余垢解脱与无余垢解脱。如文中所言『涅槃有二涅槃质』（参净别论卷七十六）。

Kāraṇūpacārena, kāraṇaggahaṇena vā phalaṃ gahitanti āha ‘‘dve sugatiyo’’tiādi. Vaṭṭavivaṭṭasampattiyo imissā desanāya phalaṃ, tassa dānaṃ sīlaṃ bhāvanā upāyo, ‘‘sampattidvayaṃ icchantena dānādīsu appamattena bhavitabba’’nti ayamettha bhagavato āṇattīti imamatthaṃ sandhāyāha ‘‘phalādīni yathārahaṃ veditabbānī’’ti.

因缘因执而得果报，谓之『二善趣』等。此境界循环往复的功德果报，布施、持戒、修习是其因缘。『应以勤勉，乐愿行布施等，成就二种功德』，此为世尊的教诲。故以此义意昭示『应当正知果报等事』。

Vicayoti vicayahārasampāto, so vuccatīti attho. Esa nayo ito paresupi. ‘‘Tividhampi dānamaya’’ntiādinā padatthavicayaṃ dasseti, tena assādādayo, itare ca vicayahārapadatthā atthato vicitā eva hontīti. Rūpādiārammaṇassa pariccāgo vuttoti sambandho. Sabboti sakalo anavasesato kiccassa vuttattā.

所谓『念虑』即念虑的来回徘徊，此为其意义。这种说法适用于此处及他处。如以『三种施舍法』等语说明词义差别，因此有接受等义；其他念虑来回的词义实际上各不相同。对色等境的舍弃称为关系。『一切』指完全且无余地说是行。

Dānābhiratassa cāgādhiṭṭhānaṃ pāripūriṃ gacchatīti vuttaṃ ‘‘dadato…pe… padaṭṭhāna’’nti. Viratisacce, vacīsacce ca tiṭṭhato saccādhiṭṭhānaṃ pāripūriṃ gacchatīti vuttaṃ ‘‘saṃyama…pe… padaṭṭhāna’’nti. Kosallayogato ca pāpappahānato ca paññāpāripūriṃ gacchatīti vuttaṃ ‘‘kusalo…pe… padaṭṭhāna’’nti. Anavasesarāgādīsu pahīnesu upasamo upaṭṭhito nāma hotīti vuttaṃ ‘‘rāga…pe… padaṭṭhāna’’nti.

［经中］『施舍喜者获得布施坚定的圆满』，故言『布施时……稳固』。若在戒真诚、语真诚中立于真理坚定，则『节制时……稳固』。行聪慧、断恶意获得智慧圆满，故『善巧时……稳固』。舍弃无余的贪欲等所摄受的安宁显现，故称『贪欲时……稳固』。

Kusaloti puggalādhiṭṭhānena kosallasammādiṭṭhi vuttāti āha ‘‘kusalo…pe… maggaṅgādibhāvena ekalakkhaṇattā’’ti. Ādisaddena bodhipakkhiyabhāvādiṃ saṅgaṇhāti. Khepetabbabhāvenāti pahātabbabhāvena.

『善巧』是指以身见为中心的聪慧正见，云『善巧时……依正道诸特质为特征』。以此开头合计四种觉道诸法等境。『应舍弃法』即应当弃除之法。

Averatanti asapattataṃ. Kusaladhammehīti anavajjadhammehi, phalanibbānehīti adhippāyo. Dānassa mahapphalatā, sīlādiguṇehi satthu anuttaradakkhiṇeyyabhāvo, anupādāparinibbānanti imesaṃ paccavekkhaṇā imassa dānassa nidānanti ayamattho pāḷiyaṃ niruḷhova. Nibbacananidānasandhayo suviññeyyāvāti āha ‘‘nibbacananidānasandhayo vattabbā’’ti.

『无犯戒』意为无过失之义。善法是指无染污善法，涅槃果实为究竟果智。布施之大果报、戒等品德使于师长中最受敬重，无取涅槃是此等检视的缘起，该义几近很深奥。故言『当说涅槃是缘起法』。

Paṭipakkhaniddesena samudayoti desanatthaṃ paṭipakkhaniddesanena niddhārito ayaṃ macchariyādisaṃkilesapakkhiko samudayo. Alobhena…pe… dānādīhīti yehi alobhādīhi dānādayo dhammā sambhavanti, tāni dānādiggahaṇeneva gahitānīti kusalamūlāni niddhāreti ‘‘imāni tīṇi kusalānī’’ti. Tesanti kusalamūlānaṃ.

以对立面说作说明集谛，此即被称为毒等污染的集。以无贪欲等的布施等善法而成就，称为『是三善法根本』。是三者即三善根本。

Bhayahetu deti paṇṇākārādivasena. Rāgahetu deti sabhāgavatthussa. Āmisakiñcikkhahetu deti lañjādivasena. Anukampanto vā karuṇākhette. Apacayamāno guṇakhette, upakārakhette vā. Bhayūparatoti bhayena orato. Tena tathārūpena saṃyamena veraṃ na ciyateva. Evaṃ sabbassa akusalassa pāpako vipākoti yojanā.

诸畏因分别为五十种及诸感官。贪因表示为诸殊胜。非礼因以羞耻等显出。慈悲者则于悲悯境。延长者于功德境或助益境。畏惧者即畏怖障碍。如此以相应节制，嗔恚即不生。由此结论：一切不善必有恶果。

‘‘Dadato’’tiādinā yathā dānapaṭikkhepena parivattanaṃ dassitaṃ, evaṃ pahānapaṭikkhepenapi parivattanaṃ dassetabbanti vuttaṃ ‘‘akusalo pana na jahātī’’ti.

『施与』之义，正如于施舍戒中所显示的转变一样，对于舍弃戒亦应显示转变，谓『不善者非舍弃之』，已被宣说。

Kammaphalaṃ saddahanto dānakiriyāyaṃ padahanto yena vidhinā dānaṃ dātabbaṃ, tattha satiṃ upaṭṭhapento cittaṃ samādahanto sammādiṭṭhiṃ purakkharonto dāne sammāpaṭipanno hotīti āha ‘‘dānaṃ nāma…pe… hotī’’ti.

持信而承担业果，恪守施行奉献之行者，应以何种方式施与，内中须生起正念守护，摄受心意，先行正见而施行，则称真实行施，此中有言『施舍者名…如是…成就』。

Bhāvanāpahānasamāropanāni pāḷiyaṃ sarūpato viññāyantīti padaṭṭhānavevacanasamāropanāni dassetuṃ ‘‘taṃ sīlassa padaṭṭhāna’’ntiādi vuttaṃ, taṃ suviññeyyaṃ. Aññañca yadettha atthato na vibhattaṃ, taṃ vuttanayattā, uttānatthattā cāti veditabbaṃ.

修习舍弃相应应当用巴利语庄严显现其含义，如以词根意涵作归属，称为『此为戒律的词根』等，应清晰明了理解。其他凡本质不分明者，须依言义范围及高深义理判别。

Hārasampātavāravaṇṇanā niṭṭhitā. · 项链降临品之解释已毕。