Sāsanapaṭṭhānaṃ · 教立足处复注
Nayasamuṭṭhānavāravaṇṇanā方法生起段的注释
§79
79.‘‘Visayabhedato’’ti saṅkhepena vuttamatthaṃ vitthārato vivarituṃ ‘‘yathā hī’’tiādimāha. Tattha nayatoti nayaggāhato. Na hi paṭivedhañāṇaṃ viya vipassanāñāṇaṃ paccakkhato pavattatīti. Anubujjhiyamānoti abhisamayañāṇassa anurūpaṃ bujjhiyamāno. Yathā ekapaṭivedheneva maggañāṇaṃ pavattati, evaṃ tadanucchavikaṃ vipassanāñāṇena gayhamānoti attho. Evañca katvā nandiyāvaṭṭādīnaṃ tiṇṇaṃ atthanayabhāvo samatthito hotīti. Tathā hi atthavisesasarūpatāya tayo nayā ‘‘suttattho’’ti vuttā, padatthavicārabhāvepi pana hārā ‘‘byañjanavicayo’’ti. Yadi evaṃ kathaṃ tayoti codanaṃ sandhāyāha ‘‘paṭivijjhantānaṃ panā’’tiādi. Tattha ekameko saṃkilesavodānānaṃ vibhāgato dvisaṅgahoti yojanā. Catuchaaṭṭhadiso cāti na paccekaṃ te nandiyāvaṭṭādayo catuchaaṭṭhadisā, atha kho yathākkamanti. ‘‘Eva’’ntiādi yathāvuttassa atthassa nigamanaṃ.
“‘Visayabhedato’者，简言之谓‘由于对象之别’，意旨已述，欲详尽阐明，故而言‘如是’等。如是中‘nayatoti’为‘引导’之意，谓非如‘破见之知’相似，缘观察之智不迭起而言。‘Anubujjhiyamānoti’谓‘因应了知’：如单一贯通般道之智显现，复犹依其后断续之观智而增长，此义旨也。于是成就如南地者及诸类三义，称为‘功能完备’。又因义别形态，三种引导称之为‘经文义’；而言语义则属‘识别音义’。若以此义，何故复有‘三者’之导引？此即整合称其为‘二合’，指各类烦恼之区分为二种。四分十八犹尔，非独指那三类南地之十八境界，如是尽善也。‘Eva’等乃是归纳前述义旨之结论。
Tathā cāti yathāvuttassa atthassa upacayena samatthanā. Pubbā koṭi na paññāyatīti ettha yaṃ vattabbaṃ, taṃ parato paṭṭhānakathāyaṃ āvi bhavissati. ‘‘Andhaṃ tamaṃ tadā hoti, yaṃ lobho sahate nara’’ntiādi (cūḷani. khaggavisāṇasuttaniddesa 128) vacanato kāmataṇhāpi paṭicchādanasabhāvā, yato kāmacchandaṃ ‘‘nīvaraṇa’’nti vuttaṃ. Avijjāya pana bhavesu ādīnavappaṭicchādanaṃ sātisayanti. Tathā avijjāpi saṃyojanasabhāvā, yato sā bahiddhā saṃyojanabhāvena vuttā. Evaṃ santepi taṇhāya bandhanaṭṭho sātisayo apekkhitabhāvatoti imamatthaṃ dassento ‘‘tathāpi…pe… vutta’’nti āha.
‘Tathā cāti’者，谓依前文之义趣补充完善之。先言未明，彼处当详细述之。‘盲暗时起’谓‘贪欲之人被愚闇所蔽’，此言乃摘自小部《锥喙律释》第128句。此中‘欲渴’亦可视为‘遮蔽相’之本性，因欲念已被称为‘障蔽’。又于无明，则为诸有之苦患之遮蔽。故此无明亦属烦缚之种，外界亦称为缚之因。即使有如其理，因欲亦依赖于愚暗之毒锁定存在，彼义旨由“tathāpi…pe…”得鉴证而述之。
‘‘Saṃyuttā’’ti padassa sampayuttāti atthoti āha ‘‘missitā’’ti. ‘‘Avijjābhibhūtā…pe… abhinivisantā’’ti etena avijjāya ayāthāvagahaṇahetutaṃ dasseti, tato so avindiyaṃ vindatīti avijjāti vuccati. Kilissanaṃ upatāpananti āha ‘‘kilissanappayogaṃ attaparitāpanapaṭipatti’’nti. Allīyanaṃ sevanaṃ.
『相应』之词，意为『相伴俱起』，故释为『混合』。『被无明所覆……乃至……执取』——以此显示无明乃不如实把握之因，由此，凡应了知而不了知者，即称为无明。『染污』与『炙热』，释为『从事染污之作业、自我逼恼之行持』。『亲附』即是『习近』。
Dukkhanti…pe… jānantīti attanā anubhūyamānaṃ tathā tathā upaṭṭhitaṃ kāyikacetasikadukkhaṃ, itarampi vā ekadesaṃ jānanti. Taṇhāyapi eseva nayo. Sabhāgavisabhāgapaṭipajjitabbākārato tattha tesaṃ ñāṇaṃ natthevātidassento ‘‘idaṃ dukkha’’ntiādimāha. Pavattipavattihetumattampīti ‘‘pavatti pavattihetū’’ti ettakampi. Kā pana kathāti pacurajanasādhāraṇe lokiyepi nāma atthe yesaṃ ñāṇassa paṭighāto, paramagambhīre ariyānaṃ eva visayabhūte lokuttare nivattinivattihetusaṅkhāte atthe kā nāma kathā, chinnā kathāti attho. Aṭṭhasamāpattipabhedassa kevalassa samathassa tādise kāle bāhirakānañca ijjhanato ‘‘vipassanādhiṭṭhāna’’nti visesitaṃ. Vūpasamo samucchedo, paṭippassaddhi ca.
‘Dukkhanti…pe… jānantīti’者，指由自觉知所体验之身心苦，及他处或异处苦，均属此类之‘苦’。欲亦同理，属于与行相互感应之类。因区分作用未彰显，此处示为缺已了知之状态，故称“此即苦”等。‘Pavattipavattihetumattampi’指“故因迭起原因亦复如是”然，虽众人俗解多指此识受挫之难，谓为‘破坏之缘由’，是义亦甚深奥，唯古圣对应超越之境界方识之。八支成就时，此功夫遂显，乃外缘悉息，即‘正恒志定’为特指。其解即为息灭、断尽、息止也。
‘‘Saṃsārassa anupacchedanato’’ti idaṃ diṭṭhigatānaṃ diṭṭhigatikamatadassanaṃ. So hi puttamukhadassane asati saṃsāro ucchijjeyyāti bhāyati. Yato vuttaṃ –
‘Saṃsārassa anupacchedanato’者，谓无间断之轮回，此乃诸见断灭错谬之示现。彼见断灭之见，思忧生子见灭，故畏惧轮回翻涌。正如经中所言——
‘‘Gaṇḍuppādo kikī ceva, kuntī brāhmaṇadhammiko;
“肿起疣疹与蟋蟀，及随顺婆罗门戒”——
Ete abhayaṃ bhāyanti, sammūḷhā caturo janā’’ti. (su. ni. aṭṭha. 2.293; a. ni. ṭī. 3.5.192);
如是无人畏惧，皆为迷乱的四众众生。
Tadabhiññāti taṃ yathāvuttaantadvayaṃ abhijānanti guṇaṃ āropetvā jānantīti tadabhiññā. Atthabhañjanato, rogagaṇḍasallasadisatāya attabhāvasaṃkilesānañca rogagaṇḍasallatā.
谓此即是如所说彼此二法的了达，因加于品性而现识，称为‘彼此了达’。由破教义、痼疾及深重的我执混染，则如同病块之肿大。
Sakkāyadassaneti ettha diṭṭhidassanaṃ, sakkāyova dassanaṃ sakkāyadassananti attho veditabbo. Tesanti diṭṭhicaritānaṃ. Attābhiniveso balavā. Tasmā yathāupaṭṭhitaṃ rūpaṃ ‘‘attā’’icceva gaṇhantīti adhippāyo. Tathā vedanādiṃ. Taṇhācarito pana yathāupaṭṭhitaṃ rūpaṃ taṇhāvatthuṃ katvā attaniyābhinivesena abhinivisantā tadaññameva attato samanupassanti. Evaṃ vedanādīsu. Tenāha ‘‘taṇhācaritā’’tiādi. Vijjamāneti paramatthato upalabbhamāne. Kāyeti samūhe. Diṭṭhiyā parikappito attādi eva paramatthato nupalabbhati, diṭṭhi pana labbhatevāti āha ‘‘satī vā vijjamānā’’ti.
‘我见’此处意指见所见之体。‘我身’实为‘我见’之所指。此谓三者均为见解及行为之所系。自我固执甚重。故执取既得之形体即起执我欲念，乃至对触受等亦复如是。渴爱之行为，以现得之色，而视为渴爱根据，因我执而内执。唯对我识同观。故称‘渴爱之行为’。‘闻知’是指极理终具的洞达。集体称‘身’。由见限定，我执等极理终具而不可得，惟见而得，故言‘或有念而闻知’。
Sakkāyadassanamukhenāti sakkāyadiṭṭhimukhena.
谓由我见之境界为门径。
Ucchedasassatanti taṃsahacaraṇato ucchedasassatadiṭṭhi vuttā. ‘‘Ucchedasassatavādā’’tipi pāṭho.
‘有无断灭’者，由其徒党所说。有文云‘断灭有无论’者。
Kasiṇāyatanānīti kasiṇajjhānāni.
谓是光明所缘入定。
Tejetvāti nisānetvā.
『磨利』者，即『砥砺使锋利』也。
§81
81. Ettāvatā nandiyāvaṭṭassa bhūmiracanavasena saṃkilesapakkho dassitoti āha ‘‘tattha diṭṭhicaritotiādinā vodānapakkhaṃ dassetī’’ti. ‘‘Yasmā sallekhe tibbagāravo’’ti iminā tattha tibbagāravattā saṃlekhānusantatavuttinā bhavatīti dasseti. Sesesupi eseva nayo. Micchādhimokkho saddhāpatirūpako avatthusmiṃ pasādo.
第八十一处说：以如牛蹄绕转般成形之土，显为染污伙伴，谓之“在那里由见取行等显示动摇伙伴”。“由于涂染有三种尊重”，此即表明那里因三种尊重持续涂染。其余部分亦同此理。错误之理解如信心之反例，在此为贪念所摄受。
Puggalādhiṭṭhānena dhammameva vibhajatīti āha ‘‘sattāpi…pe… dassetī’’ti.
以对众生的见解为基础区分法，谓“众生等亦会显现”等。
Ye hi kecīti ettha hi-saddo nipātamattaṃ. ‘‘Imāhi eva catūhi paṭipadāhī’’tipi pāḷi. Dukkhāpaṭipadādivibhāgena maggo eva idha vuttoti āha ‘‘paṭipadā hi maggo’’ti catuddisāsaṅkhātaṃ magganti catuddisāsaṅkhātaṃ pavattanupāyaṃ. Dve disā etissāti dvidisā. Nandiyāvaṭṭassāti nandiyāvaṭṭanayassa.
“诸者诸”等，此处“hi”即语气词。巴利语云：“以这四种修行法为道”。由于痛苦修行分类，在此所说即道，“道即修行之路”。“四向所谓”，指四方分别，以有两方，乃二向也。牛蹄绕转者谓绕转之环。
§82
82. Vivattati vaṭṭaṃ etthāti vivattaṃ, vivattaṃ eva vivaṭṭaṃ, asaṅkhatadhātu, nibbuti eva vā. Tena vuttaṃ ‘‘nibbāna’’nti.
第八十二说：此处“vivattaṃ”意为旋转之环，亦谓之“有旋转，无数界”，或指涅槃。由此说即涅槃。
‘‘Katthadaṭṭhabba’’nti vā pāḷi. Upacayeti upacayāvatthāyanti attho. Dasannanti lobhādikilesavatthūnaṃ. Vipallāsahetubhāvatoti subhasaññādivipallāsahetukabhāvato. Vipariyesaggāhavasena hi ādīnavesu eva saṃyojaniyesu dhammesu assādānupassitā. Na hi yathābhūtañāṇe sati tathā sambhavo. Tena vuttaṃ ‘‘dasannaṃ…pe… bhāvato’’ti. Dasavidhakāraṇeti dasavidhe kāraṇe, dasavidhassa vā kāraṇe. Ayonisomanasikāraparikkhatā dhammā subhārammaṇādayo.
“Katthadaṭṭhabba”即“应当观”的意思。Upacayeti指“染污之由来”。“十”指贪等十种染污根本。“扭曲成因”指因美善见解等的扭曲，所谓善见之扭曲原因。“以反向念带入起始不净业等自缚之事”。在具实见之知智慧尚未具足时，无法生起正确见解。故曰“由十因之所起”。“十种成因”即十种原因。“缺乏正思惟所导致”诸法，诸如善见等均属此类。
Tabbisayā kilesāti āhārapariññāparibandhabhūtā kilesā. Viññāṇaṭṭhitīsupi eseva nayo. Kāye pavattamāno paṭhamo vipallāso kāyasamudāye, kāyekadese ca kabaḷīkāre āhāre pavatto eva hotīti vuttaṃ ‘‘paṭhame āhāre visayabhūte paṭhamo vipallāsopavattatī’’ti. Tathā vedanāyaṃ pavattamāno dutiyavipallāso tappaccaye phassāhāre, citte pavattamāno tatiyavipallāso tappaccaye manosañcetanāhāre, dhammesu pavattamāno catutthavipallāso tappaccaye viññāṇāhāre pavatto eva hotīti vuttaṃ ‘‘catutthe āhāre catuttho vipallāso’’ti. Tenāha ‘‘sesāhāresupi eseva nayo’’ti. Āhārasīsena vā āhārapaṭibaddho chandarāgo gahito. Viññāṇaṭṭhitīsupi eseva nayo. Tenevāha ‘‘āhārasīsena tabbisayā kilesā adhippetā’’ti. Paṭhame āhāre visayabhūteti ca paṭhame āhāre chandarāgassa visayabhāvaṃ patte, tabbhāvaṃ anatikkanteti attho. Appahīnacchandarāgassa hi tattha vipallāsā sambhavanti, na itarassa. Tathā dutiyavipallāsādīsu appahīnesu. Itare upādānāni pavattanteva appahīnattāti āha ‘‘sesapadesupi eseva nayo’’ti. Yasmā ca upādānādīsu appahīnesupi yogādayo pavattanteva yathārahaṃ taṃsabhāvattā, tadekaṭṭhasabhāvato ca, tasmā vuttaṃ pāḷiyaṃ ‘‘paṭhame upādāne paṭhamo yogo’’tiādi. Tenāha ‘‘sesapadesupi eseva nayo’’ti.
有烦恼者，谓由摄取认识所缚之烦恼。于识界中亦复如是。于身中发生者，第一妄乱为身之根本；身中带行于脏腑摄取之饮食而生，故称『初食所缘，第一妄乱生』。如是，感受中发生者为第二妄乱，缘于触摄；心识中发生者为第三妄乱，缘于心意动向摄；法中发生者，为第四妄乱，缘于识摄，皆随之产生，故称『第四食中第四妄乱』。因此说『余食中亦复如是』。以饮食之丝线为缚，欲爱贪恋所缚。于识界亦复如是，故说『以饮食丝线烦恼为主宰』。所谓初食所缘，是指初食缘欲爱之义，烦恼性质未超越之义。弃减少欲时有妄乱生，不然者则无。第二妄乱等中于摒弃者亦复如此。于他著取缘起者仍有之，故说『余所处亦复如是』。因于他取诸尤减，亦复有欲——此依其性及其一部分性故，故巴利言『初取中有第一结』等。故说『余所处亦复如是』。
§83
83.Aparijānantassāti ñātapariññāya, tīraṇapariññāya, pahānapariññāyāti tīhi pariññāhi paricchinditvā ajānantassa, tesaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ anavabujjhantassāti attho. Tibbo bahalo chandarāgo hoti taṇhācaritabhāvatoti adhippāyo. Iti upakkilesassa diṭṭhābhinivesassa hetubhāvatoti imamatthaṃ sandhāyāha ‘‘vuttanayenevā’’ti. Subhasukhasaññākāmupādānakāmabhavayogaabhijjhākāyaganthakāmabhavāsava- kāmabhavogharāgasallachandāgatigamanāni taṇhāpakkhikatāya, taṇhāsabhāvatāya ca taṇhāpadhānāni. Sīlabbatupādānabyāpādakāyaganthadosasalladosāgatigamanāni pana taṇhābhāve bhāvato , viññāṇaṭṭhitiyo taṇhāvisayato, sabbesaṃ vā taṇhāvisayato taṇhāpadhānatā labbhateva. Pacchimakānaṃ diṭṭhipadhānatā vuttanayānusārena veditabbā.
所谓障碍无明者，即为对亲属疾苦枯尽弃舍之三种断知不明。对其生起、消灭、感受及过患解脱皆未彻悟。贪爱烦恼甚多，生起于渴爱之行为性，故称烦恼习气。此为贪爱所执着，故有此义说『就是说此曰』。对欲望、喜爱、渴望、贪身之结、形色之结及欲望之结等诸烦恼，有转移行向，依渴爱之方向及渴爱性质，遂成渴爱之基础。谓戒禁执着、恚怒、身体之结、烦恼之气色转移根除时，贪爱消减，乃得以渴爱为缘之识界安立。后面落于观见持有者为伪误，依此所说。
§84
84.Kabaḷīkāre āhāreti kabaḷīkārāhāravisaye chandarāge. ‘‘Appahīne’’tiādikaṃ pariyāyakathaṃ muñcitvā nippariyāyameva dassento kabaḷīkārāhārassa ‘‘asubhasabhāvattā, asubhasamuṭṭhānattā cā’’ti vuttaṃ. Labbhamāne hi ujuke atthe kiṃ pariyāyakathāyāti. Chandarāgo vā tattha atthasiddhoti evampettha attho vutto. Na hi tattha asati chandarāge vipallāso sambhavati. Dukkhasabhāvattāti saṅkhāradukkhatāya dukkhasabhāvattā. Dukkhapaccayattāti tividhadukkhatālakkhaṇassa dukkhassa kāraṇato. Viññāṇe niccasaññino. Tathā hi sāti nāma bhikkhu kevaṭṭaputto ‘‘taṃyeva viññāṇaṃ sandhāvati saṃsaratī’’ti tattha niccābhinivesaṃ saṃvedesi. Yebhuyyena saṅkhāresu attasaññitā diṭṭhigatikānaṃ ‘‘cetanā attā’’tiādidiṭṭhiparidīpanesu veditabbā. ‘‘Bhavavisuddhī’’ti padassa atthavacanaṃ ‘‘nibbutisukha’’nti. ‘‘Sīlabbatehi…pe… sukhanti daḷhaṃ gaṇhātī’’ti iminā sīlabbatupādānaṃ idha bhavupādānanti dasseti. Tathā hi vakkhati ‘‘sīlabbatupādānasaṅkhātena bhavupādānenā’’ti.
集饮食于脏腑，并生饮食欲想之欲爱也。断除「减除」之类词，直示饮食欲爱该曰『因其不净之性、不净所生故』。谓若臂肘瘀肿之处究竟痛，欲爱显得难释，故说欲爱获成就之义。因欲无法从无生妄乱，无故彼处欲爱无妄乱产生。所谓苦性，乃因形色之苦及形色虚假之苦；苦之因缘，谓因三苦相之苦之因故；对识之执著有固执感。譬如有比库称，他识驱转流转。彼比库以其固执显现故，故名不正见。由缘法所起有分别性，所属见所归，称为意志；此为「有生清净」之意，即涅槃乐。借戒禁执着之力能强盛安住，故此中谓戒禁执为有生法之缘。谓曰由戒禁执着缔结故有生法之缘。
Paccayā honti upanissayapaccayādinā. Paṭhame yoge ṭhitoti paṭhame yoge patiṭṭhito. Appahīnā hi kilesā kammavaṭṭādīnaṃ kāraṇabhūtā taṃsamaṅgino sattassa patiṭṭhāti vuccanti. Parassa abhijjhāyanaṃ parābhijjhāyanaṃ. Bhavapatthanāya bhavadiṭṭhibhavarāgavasena piyāyitassa vatthuno vipariṇāmaññathābhāve domanassuppattiṃ sandhāya vuttaṃ ‘‘bhavarāga…pe… padūsentī’’ti.
因缘谓由依止缘起及种种缘所依赖。谓第一因缘者为依止缘。断除障碍之烦恼、因果之业等根本缘起，与体相合而称之为缘起。谓他人嫉妒为他人嫉妒之根本。为生死之路，因于生死观及爱憎所牵而命根受损。故说有『生死欲等污秽』之说，示其能生不安。
Ganthitvāti ganthiṃ katvā. Dvidhābhūtaṃ rajjuādike viya ganthikaraṇañhi ganthanaṃ. Cittaṃ pariyādāya tiṭṭhantā āsavānaṃ uppattihetu hontīti sambandho. Pariyuṭṭhānappattā ekacce kilesā visesato āsavuppattihetu hontīti dassanatthaṃ aṭṭhakathāyaṃ uppaṭipāṭivacanaṃ. Tappaṭipakkhe visaye patthetīti yojanā. Tabbisayabahule bhave patthetīti yathā mānusakehi kāmehi nibbinnarūpā devūpapatti. Taṃsabhāvattāti diṭṭhisabhāvattā. Aparāparanti aññamaññaṃ. Ekaccā hi diṭṭhi ekaccassa diṭṭhābhinivesassa kāraṇaṃ hoti, yathā sakkāyadiṭṭhi itarāsaṃ. Abhinivisantassāti abhinivesanahetu. ‘‘Ayonisomanasikārato…pe… avijjāsavo uppajjatī’’ti idaṃ saccābhinivesassa phalabhūtaṃ avijjāsavaṃ dasseti ekantavassimeghavuṭṭhānena viya mahoghappavatti. Avijjāsavo siddho hoti vuṭṭhihetukamahoghasiddhiyā uparimeghavuṭṭhānaṃ viya.
结者，谓结缚之意，如绳索等二重之物用以缚系。由心摄持，助缘所染烦恼产生，此为因缘之义。由舍弃而灭除时，某些烦恼特别成就为染污之根本，显明此义于注疏中。谓于欲念之缘起，若生于烦恼多者，则如人间之乐声诱致天人之出世乐趣。持有之性质谓视见之持有。相互异别，即彼此异也。某见乃某见之执著因，如我见为他所不同。执著者为执著之因。谓曰由无正思维故起无明之毒，如云朵笼罩一切黑暗沉沦。无明毒能成就无明，如层云遮蔽之明。
‘‘Nandīrāgasahagatā’’tiādīsu (mahāva. 14) viya tabbhāvattho sahagatasaddoti āha ‘‘anusaya…pe… bhūtā vā’’ti. Cittassa abbhantarasaṅkhātaṃ hadayanti vipākacittappavattiṃ sandhāya vadati. Vipākavaṭṭepi kilesavāsanāhitā atthi kāci visesamattā.
谓有贪爱及诸烦恼杂染其内，故称有缘声。谓「残余染污」或「存在」等义。由心内所造因缘，依因果之心识起，云此。谓果报缘起时亦有烦恼习气存住，并有所分别之显现。
Lobhasahagatassa viññāṇassa. Itarassa dosasahagatādikassa. Byañjanena viya bhojanassa ārammaṇassa abhisaṅkharaṇaṃ visesāpādanaṃ upasecanaṃ, nandī sappītikataṇhā upasecanaṃ etassāti nandūpasecanaṃ upasecanabhūtāyapi nandiyā rāgasallaupanisato. Upasitte pana vattabbameva natthīti dassetuṃ pāḷiyā ‘‘rāgasallena nandūpasecanena viññāṇenā’’ti vuttanti tamatthaṃ pākaṭaṃ kātuṃ ‘‘kena pana taṃ nandūpasecana’’nti pucchati.
此中谓由贪欲所伴随的识，及由诸如嗔恚等烦恼所伴随的识，如食物之所缘的现象，存在特别的移转。此移转是浸渍、浸溉、滴淋般的，名为欢愉的浸溉，此欢愉的浸溉又属于烦恼之结缚。若欲说明此浸溉的存在，则巴利语中使用『以烦恼为结缔者，称为由欢愉浸溉的识』。对此意显明，问曰：『这欢愉的浸溉究竟以何为条件？』
Rāgasallenāti hetumhi karaṇavacananti dassento ‘‘rāgasallena hetubhūtenā’’ti āha. Upanissayapaccayattho cettha hetvattho. Upagantabbato viññāṇenāti vibhattiṃ pariṇāmetvā yojetabbaṃ. ‘‘Patiṭṭhābhāvato’’ti iminā viññāṇassa nissayādipaccayataṃ vadati. Tenāha ‘‘rūpakkhandhaṃ nissāya tiṭṭhatī’’ti. Evaṃ dutiyādiviññāṇaṭṭhitīsupi nissayādipaccayatā vattabbā patiṭṭhāvacanato.
所谓欢愉浸溉，是说明其为缘起因缘而成。此处说『以欢愉结缔为缘起』。因缘相依之法正是此意。说其为由识所引出，则为对该识种类产生变化而加结合，建立依止。言『由稳定不变而立』，是说明此识有其依止及相续因缘。以此说，第二识乃至后来识的依止因缘亦应作如是观，即对所依止的立场表述。
§85
85. Yadipi akusalamūlādike tipukkhalassa, taṇhādike nandiyāvaṭṭassa disābhāvena vakkhati, tathāpi aññamaññānuppavesato ekasmiṃ naye siddhe itarepi siddhā eva hontīti imassa visesassa dassanatthaṃ ‘‘āhārādayo…pe… vavatthapetu’’nti vuttaṃ. Vakkhamāne vā akusalamūlataṇhādike ādisaddena saṅgahetvā ‘‘āhārādayo’’ti vadanto ‘‘nayāna’’nti bahuvacanamāha. Ekassa atthassāti rāgacaritassa upakkilesatāsaṅkhātassa ekassa payojanassa. Byañjanatthopi gahito, na byañjanameva gahitanti suttapadāni aññamaññapariyāyavacanāni yathārahaṃ taṇhāvatthūnaṃ tattha kathitattā vuttaṃ ‘‘savatthukā taṇhā vuttā’’ti. Dosavatthūnaṃ, diṭṭhivatthūnañca tattha kathitattā ‘‘savatthuko doso, savatthukā diṭṭhi ca vuttā’’ti imamatthaṃ sandhāyāha ‘‘vuttanayānusārenā’’ti.
第85条。虽说由不善根等诸种烦恼之根本，贪如渴火轮回薰染，然因缘相续无法皆同，为示特别，故言其于某一侧入门时，其它诸侧亦得成就。为明此特别，故有言『由食等缘起若干事，作说明』。论说时，以不善根贪渴等起始音起，引同此义称『食等缘起』。用复数以示多重入门，一方有益，一方亦获利益。为欲说明由贪行为所产生之归属之单一目的，未单取意符号，而是将经文其他用语示例区分不同表达法，正如《婆沙论》所述：饥渴本事称为『四事无异』，对嗔恚及见分别事亦同理，故称『有不同说法依据』『如此诠释』。
Dukkhākārena saha dukkhākāraṃ gahetvāti attho. Evañcetanti yadi taṃtaṃanupassanābahulassa vasena purimāhāradvayādīsu vimokkhamukhavisesaniddhāraṇaṃ kataṃ, etaṃ evameva veditabbaṃ, na aññathā. Tattha kāraṇaṃ vadanto ‘‘na hī’’tiādimāha. Tassattho – yathā ariyamaggānaṃ odhiso kilesappajahanato pahātabbesu dhammesu niyamo atthi, na evaṃ vipassanāya pariññāpahānānaṃ aniccantikattāti.
此中所谓苦因者，谓依苦因而生苦果。若由此种种观照丰盛之念故，遂于前述两缘作解脱之殊胜证据，乃应如是内证了知，无他。若说其缘由，则谓『非如是』。此义表明，如圣道中断除烦恼等法之规范存在，非由观照及明见而达寂灭无常无我的境界。
Apare panāhu – purime āhāradvaye parikilesabhāvena, dukkhapaccayattā ca dukkhalakkhaṇaṃ supākaṭaṃ. Tattha purime viññāṇaṭṭhitidvayaviññāṇāhāre tatiyaviññāṇaṭṭhitiyaṃ aniccalakkhaṇaṃ, manosañcetanāhāre catutthaviññāṇaṭṭhitiyaṃ anattalakkhaṇaṃ supākaṭanti tissannaṃ anupassanānaṃ pavattimukhatāya tehi appaṇihitādivimokkhamukhehi pariññaṃ gacchantīti. Tathā vipallāsādīsu purimadvayaṃ dukkhānupassanāya ujuvipaccanīkaṃ, itaradvayaṃ aniccānattānupassanānaṃ. Iti pavattimukhatāya ca ujuvipaccanīkatāya ca ime dhammā yathārahaṃ appaṇihitādivimokkhamukhehi pariññeyyā, pahātabbā ca vuttā. Tattha subhasukhasaññākāmupādānasīlabbatupādānakāmayogabhavayogaabhijjhākāya ganthakāmāsavakāmogha bhavogha rāgasallachandaagatigamanāni sukhassādavasena pavattanato dukkhānupassanāya paṭipakkhabhāvato byāpādakāyaganthadosasalladosaagatigamanāni pavattimukhatāya appaṇihitavimokkhamukhena pahātabbāni. Tatiyasaññādayo niccābhinivesatannimittāhi aniccānupassanāya paṭipakkhabhāvato animittavimokkhamukhena pahātabbā. Catutthasaññādayo attābhinivesatannittāhi anattānupassanāya paṭipakkhabhāvato suññatavimokkhamukhena pahātabbā. Tattha mānasallabhayaagatigamanānaṃ niccābhinivesanimittatā veditabbā. Na hi aniccato passato mānajappanaṃ, bhayaṃ vā sambhavati. Avijjāyogādīnaṃ attābhinivesanimittatā pākaṭā evāti.
又说，在前所述两缘中，由烦恼所染着者，因苦作为条件故，苦之特性明显。此中对前识种类二个群体之条件而言，第三识种类具有无常特性，意识意志则是第四识种类呈现无我特性，依此三种觉察流转，与无碍解脱之门相应，理当明了。于颠倒等现象中，前述两缘为苦之观照中具正转向之现象，余两缘乃无常无我的观照。依此觉知与正直转法诸事理应圆满达解，更应抛弃。此处所说有以善欲、恶欲以及无欲之心为基础，依附快乐与痛苦、存在厌离、存在执著、贪欲之渴以及贪着无明等，所产生的烦恼病叶渐转入不净之苦的观照，并导致恶念以至于贪欲离散的反转过程。因此，苦的观照对立面就是由袪除欲爱及内染构造的源泉所带来的净解脱。第三觉知以无常对治执著归依之迹象而除，第四觉知以无我对治自我归依之迹象而除。此中应知，除去对心的依恋因执著无常而产生的心结，实为应成之法。因不根据无常，心不被觉，故无恐怖生起。由无明等所生的对自我执著之迹象，已显然。
§86
86. Appamaññāvajjā rūpāvacarasamāpattiyo dibbavihārā ‘‘devūpapattisaṃvattanikakusalasamāpattiyo cā’’ti katvā, satipi tabbhāve parahitapaṭipattito, niddosatāya ca seṭṭhā vihārāti catasso appamaññā brahmavihārā, catasso phalasamāpattiyo ariyavihārā ‘‘ārakā kilesehi ariyānaṃ vihārā’’ti. Catasso āruppasamāpattiyo āneñjavihārā, satipi devūpapattisaṃvattanikakusalasamāpattibhāve āneñjasantatāhi lokiyesu sikhāppattito.
第86条。不动摇之正念于色身行为的成就，如同天人游乐一般，是善妙的因缘成就。此正念兼具利益大众之性质，且已成熟无染，堪称最高的生存之地。四种不动摇的梵境，是正觉者们以其烦恼铲除而证得的净土。四种无色界成就，亦同样为离垢安住之境，在世间被称为无浊连续。
Adhikaraṇabhedenāti vatthubhedena.
『依事项之区分』者，即『依所涉事项之差别』也。
Yaṃ abhiṇhaṃ na pavattati, taṃ acchariyanti dassetuṃ ‘‘andhassa…pe… uppajjanaka’’nti vuttaṃ. Adhitiṭṭhati sīlādi etena saccena, ettha vā sacce nimittabhūte, adhiṭṭhānamattameva vā taṃ saccanti evaṃ karaṇādhikaraṇabhāvatthā paccayavasena veditabbā samānādhikaraṇasamāsapakkhe. Tathā aññapadatthasamāsapakkhe. Itarasmiṃ pana samāse karaṇādhikaraṇatthā eva, te ca kho sīlādivasena ca veditabbā. Sukhanti jhānavipassanāmaggaphalanibbānasukhaṃ. Lokiyavipākasukhampi labbhateva. ‘‘Nāññatra bojjhā…pe… pāṇina’’nti (saṃ. ni. 1. 98) hi imāya gāthāya saṅgahitā anattaparihāramukhena sattānaṃ abhayā nibbānasampattisukhāvahā cattāro dhammā idha ‘‘sukhabhāgiyā’’ti vuttāti. Anavasesapariyādānatoti pharaṇavasena anavasesaggahaṇato.
「那不经常发生者，众生以此为异，谓盲者……等，于此说。」此中戒律等因此真理而成立，此真理或为具迹之理，或仅就观法立此真理。因此，须由所依条件次第了知此种因缘中，诸法因果则为同场所；又他义场合同理。然于他类句合中，仅当以因缘及场所立义，并由戒律等之相，方能识别。其乐为禅定内观之道果乐涅槃乐；世间果报之乐亦可得。云「无有他处觉慧……等」（杂律一·98），此偈集结成文，以无我破灭为引导，令众生无畏，得涅槃果乐者此处有四法称为「乐有份」。所谓无漏不玷污者，即因无玷污故。
Paṭhamassa satipaṭṭhānassa paṭhamapaṭipadāvasena pavattassāti adhippāyo. Evaṃ sesesupi. ‘‘Yathā hī’’tiādinā yathāvuttapaṭipadāsatipaṭṭhānānaṃ nānantariyakataṃ upamāya vibhāveti. Satipi ca sabbāhi paṭipadāhi sabbesaṃ satipaṭṭhānānaṃ niyamābhāve nānantarikabhāvena desanākkamenevettha nesaṃ ayamanukkamo katoti veditabbo. Atha vā kāyavedanāsu subhasukhasaññānaṃ dubbiniveṭhiyatāya asubhadukkhānupassanānaṃ kiccasiddhito purimena paṭipadādvayena purimaṃ satipaṭṭhānadvayaṃ yojitaṃ tadabhāvato. Itarena itaraṃ. Tāni hi purimesu satipaṭṭhānesu katakammassa icchitabbāni. Atha vā yathā taṇhācaritadiṭṭhicaritānaṃ mandatikkhapaññānaṃ vasena catasso paṭipadā yojitā, evaṃ cattāri satipaṭṭhānāni sambhavantīti dassetuṃ paṭipadāsatipaṭṭhānānaṃ ayamanukkamo kato.
谓第一念处之第一行法运行也，此为统摄。余亦皆如是。以「如是也」等语，譬喻说明已说行法之无间续性。念处与诸行法俱全无漏，非无间断，意即非即刻断绝而是说法不离断续也。又于身受等，因对善乐识之偏恶妨碍、恶苦观之任务成就，由此前行对立，故使前念处之行法对应结合；彼此依之。分别如是。又如因渴等业见所行智慧浅薄，故以四行法相应配合，故四念处因之发生，示诸行法相续已成立。
‘‘Tathā’’ti iminā yathā samānapaṭipakkhatāya paṭhamassa satipaṭṭhānassa bhāvanā paṭhamassa jhānassa visesāvahā, evaṃ pītisahagatādisamānatāya dutiyasatipaṭṭhānādibhāvanā dutiyajjhānādīnaṃ visesāvahāti imamatthaṃ upasaṃharati. Pītipaṭisaṃvedanādīti ādisaddena sukhapaṭisaṃvedanaṃ, cittasaṅkhārapaṭisaṃvedanaṃ, passambhanañca saṅgaṇhāti. Cittassa abhippamodanaggahaṇañcettha nidassanamattaṃ daṭṭhabbaṃ paṭisaṃvedanasamādahanavimocanānampi vasena pavattiyā icchitabbattā. Aniccavirāgādīti ādisaddena nirodhapaṭinissaggā saṅgayhanti.
云「如是」者，谓初念处修习如同一类，住于初禅特胜，次念处修习如二禅等乐境同类，云是归纳此义。以「乐感受」初名，即指快乐之感受、心造作对此感受的知觉及安缓之意，略述此处只是说明对感受之知觉，而定中与释脱之感受亦复如是。以「无常离爱」初名，即指超越而断舍依恋。
Rūpāvacarasamāpattīnanti ettha paṭiladdhamattaṃ paṭhamajjhānaṃ paṭhamajjhānasamāpattiyā paguṇavasībhāvāpādanassa paccayo hoti, na itarāsaṃ. Itarāsaṃ pana adhiṭṭhānabhāvena paramparāya paccayo hotīti veditabbaṃ. Byāpādavihiṃsāvitakkaaratirāgā byāpādavitakkādayo. Sukhenāti akicchena, akasirenāti attho.
「色境果位之得入」者，是指初禅之得入得此果位之条件，而非他果位之条件。彼他果位乃以定力为承继条件，彼此差异分明。嗔恚、害心、邪念、贪恋，谓耳。谓乐者，无欲、无伤亦是义焉。
Dibbavihārādike cattāro vihāre padaṭṭhānaṃ katvā nānāsantānesu uppannāya vuṭṭhānagāminivipassanāya yathākkamaṃ anuppannākusalānuppādanādivasena pavattavisayaṃ sandhāya pāḷiyaṃ ‘‘paṭhamo vihāro bhāvito bahulīkato’’tiādi vuttaṃ. Sammappadhānasadisañhettha sammappadhānaṃ vuttaṃ. Ariyavihāre ca heṭṭhime nissāya uparimaggādhigamāya vāyamantassa ayaṃ nayo labbhati. Maggapariyāpannasseva vā sammappadhānassa nānāsantānikassa yathāvuttavipassanāgamanena taṃtaṃkiccādikassa vasenetaṃ vuttaṃ. Sakkā hi vipassanāgamanena saddhindriyāditikkhatāviseso viya vīriyassa kiccavisesavisayo maggo viññātuṃ.
关于诸天等四处修行场所之立定，及各别禅之次第生起，由落地起行止观察，观察不善缘生起之因等诸妙法领域，次第宣说：「第一处庄严而广布」等。此中讲及正念正勤之相，对圣行之下部依止，以入上生彼所获觉悟为企望，此为粮道。于道路圆满者，依正念正勤等诸根，正因获得智慧，闻所未闻之威力胜故，力勤行道得知此义。
Tathā sikhāppattaupekkhāsatipārisuddhidibbavihāraṃ nissāya uppannaṃ paṭhamaṃ sammappadhānaṃ mānappahānaṃ ukkaṃseti, brahmavihārasannissaye uppannaṃ dutiyaṃ sammappadhānaṃ kāmālayasamugghātaṃ, ariyavihārasannissayena uppannaṃ tatiyaṃ sammappadhānaṃ avijjāpahānaṃ, santavimokkhasannissayena uppannaṃ catutthaṃ sammappadhānaṃ bhavūpasamaṃ ukkaṃsetīti dassetuṃ ‘‘paṭhamaṃ sammappadhāna’’ntiādi vuttaṃ.
如是，在觉悟标的离念清净的行持上依止而起的初次正勤，是拔除自尊心；依止于梵行修持而起的第二次正勤，是断除欲爱之污染；依止于圣行修持而起的第三次正勤，是断除无明；依止于安住解脱而起的第四次正勤，是断除对有的烦恼，达到息灭。为显明此理，故说“初次正勤”等。
Pahīnamāno na visaṃvādeyyāti mānappahānaṃ saccādhiṭṭhānaṃ vaḍḍheti visaṃvādananimittasseva abhāvato. Appahīnamāno hi mānanissayena kiñci visaṃvādeyya. Kāmālaye, diṭṭhālaye ca samugghāṭite cāgapaṭipakkhassa avasaro eva natthīti ālayasamugghāto cāgādhiṭṭhānaṃ vaḍḍheti. Avijjāya samucchinnāya paññābuddhiyā paribandhova natthi, bhavasaṅkhāresu ossaṭṭhesu abhavūpasamassa okāsova natthīti mānappahānādayo saccādhiṭṭhānādike saṃvaḍḍhentīti dassetuṃ ‘‘mānappahāna’’ntiādi vuttaṃ.
放下自尊心者，不会生起纷争是正见坚定的增长，因无生起纷争的因缘。倘若自尊不舍依自尊难生纷争。在欲根与见根污染之处，布施的对境无可利用之机，故欲根污染断除便使布施、正见得增长。无明断尽，慧明觉起时，没有障碍，如有生起之行不再，得无有烦恼之息灭之机，故自尊心放下等因缘使正见坚定等增长，为显明此理故说“放下自尊心”之类。
Avisaṃvādanasīlo dhammacchandabahulo chandādhipateyyaṃ samādhiṃ nibbatteti. Cāgādhimutto nekkhammajjhāsayo akosajjabahulatāya vīriyādhipateyyaṃ, ñāṇuttaro cittaṃ attano vase vattento cittādhipateyyaṃ, vūpasantasabhāvo upasamahetubhūtāya vīmaṃsāya vīmaṃsayato vīmaṃsādhipateyyaṃ samādhiṃ nibbattetīti saccādhiṭṭhānādipārisuddhichandasamādhiādīnaṃ pāripūriyā saṃvattatīti dassetuṃ ‘‘saccādhiṭṭhānaṃ bhāvita’’ntiādi vuttaṃ.
不争辩、遵行法意，乐于法的集持而生起的定。放逸舍心相应无瞋恚、乐勤增长的定。以智慧为师，心任自制的定。安静清净性质，为遣除烦恼而检察观照的定。四圣谛等清净、愿意、生起定的完成，故说“以正见坚固为修”之类。
Dhammacchandabahulo chandasamādhimhi ṭhito iṭṭhāniṭṭhachaḷārammaṇāpāte anavajjasevī hoti. Āraddhavīriyo vīriyasamādhimhi ṭhito saṃkilesapakkhassa santapanavaseneva puññaṃ paripūreti. Cittaṃ attano vase vattento cittasamādhimhi ṭhito paññāya upakārānupakārake dhamme pariggaṇhanto buddhiṃ phātiṃ gamissati. Vīmaṃsāsamādhimhi ṭhito dhammavicayabahulo upadhipaṭinissaggāvahameva paṭipattiṃ brūhetīti imamatthaṃ dassetuṃ ‘‘chandasamādhi bhāvito’’tiādi vuttaṃ.
乐于法意而生起的定，住于此定中，不论好恶、七觉支所缘之境，不会有过失行为。发起努力，住于精进定中，如熔化污秽般圆满善根。心自任制，住于心定中，慧水流转于能助及不能助之法。住于检察定中，勤于法的观察，有舍除烦恼为业，正行其道，为阐明此义故说“以法意定生起”为主题。
Dūrādūrapaccatthikanivāraṇe bahūpakāro indriyasaṃvaro mettāya visesuppattihetuto mettaṃ vaḍḍheti. Tapena saṃkilesadhamme vikkhambhento vīriyādhiko paradukkhāpanayanakāmataṃ sāhatthikaṃ karotīti tapo karuṇaṃ saṃvaḍḍheti. Paññā pariyodāpitā sāvajjānavajjadhamme pariggaṇhantī pahāsanipātato muditaṃ rakkhantī paribrūheti. Upadhinissaggo pakkhando ninnapoṇapabbhārova sammadeva sattasaṅkhāresu udāsino hotīti so upekkhāvihāraṃ parivaḍḍhetīti imamatthaṃ dassetuṃ ‘‘indriyasaṃvaro bhāvito’’tiādi vuttaṃ. Tenāha ‘‘yo yassa visesapaccayo, so taṃ paripūretīti vutto’’ti.
远离从远处来的各种阻碍，有诸多利益，根摄持得力，由慈心生起的善法特殊增进缘起，故慈心增长。以苦行扰乱污秽，一时勤力胜过先前，愿遣除诸苦，功效良好，故修苦行使慈悲增长。智慧净化，对有漏有犯之法能洞悉，知悉、破除、呵护、发展修持，如舍弃烦恼般，无所不理会，故根制约增长。舍弃烦恼、断除及各种重负，真确地对斩断有漏行，遂生起无挂碍，因此增进不分别定。故以根摄持促增长为主题说“以根制持为修”。经中亦有云：“谁为何因缘而增进者，则彼因缘令其充满。”
§87
87.Disābhāvenāti nayānaṃ disābhāvenāti yojetabbaṃ. Atthopissa pubbe vuttanayeneva veditabbo. Yena catukkena yassa rāgacaritādipuggalassa vodānaṃ visuddhi. Yathā apariññātā, appahīnā ca paṭhamāhāravipallāsādayo rāgacaritādīnaṃ puggalānaṃ upakkilesā, evaṃ paṭhamapaṭipadādayo bhāvitā bahulīkatā nesaṃ visuddhiyo hontīti vuttanayānusārena sakkā viññātunti āha ‘‘heṭṭhā vuttanayamevā’’ti.
谓交通的四方，是应当联结的地方。其义，依前所说交通而知。彼以四种法，净除贪欲等行为之人为例，如无明未断、贪欲未舍时，初步作错误饮食等污秽行为，诸贪者所生之污秽。由此，初始修道等多所增长其清净，故依所说交通，能明得知，故云“此即所说交通”。
Atha vā purimāhi dvīhi paṭipadāhi sijjhamānā vipassanā attano kiccavuttisaṅkhātaṃ pavattidukkhampi saṅgaṇhantī dukkhānupassanābāhullavisesato dukkhalakkhaṇaṃ paṭivijjhantī ‘‘appaṇihitaṃ vimokkhamukha’’nti vuttā. Tatiyāya paṭipadāya sijjhamānā sukhappavattikatāya sammadeva santatighanaṃ bhinditvā aniccalakkhaṇaṃ vibhāventī ‘‘animittaṃ vimokkhamukha’’nti vuttā. Catutthāya pana paṭipadāya sijjhamānā sukhappavattikatāya, visadañāṇatāya ca samūhakiccārammaṇaghanaṃ bhinditvā sammadeva anattalakkhaṇaṃ vibhāventī ‘‘suññataṃ vimokkhamukha’’nti vuttā.
或者说，在前两种修行法中勤奋地修习时，正观法已经被详尽阐述，发展中的苦必然被涵摄，因苦的观察而特别显露苦相，故称为“通向少烦恼的解脱门”。至于第三种修行法，勤奋修习于生起乐受的境界，通过彻底破除乐受的执着来分别无常相，故称为“通向无相的解脱门”。在第四种修行法中，勤奋于生起乐受以及清净智慧的境界，通过彻底破除一切执着，从而分别无我相，故谓“通向空无的解脱门”。
Tathā kāyavedanānupassanā visesato dukkhalakkhaṇaṃ vibhāventī, cittānupassanā aniccalakkhaṇaṃ, dhammānupassanā anattalakkhaṇanti tā yathākkamaṃ ‘‘appaṇihitādivimokkhamukha’’nti vuttā.
如是，就身体感受的观察而言，因特别显露苦相而分别；对心识观察则分别无常相；对法的观察则分别无我相，这些各自随其适达，皆称为“通向少烦恼等解脱门”。
Sappītikatāya assādāni paṭhamadutiyajjhānāni virajjanavasena visesato dukkhato passantiyā vipassanāya vasena ‘‘appaṇihitaṃ vimokkhamukha’’nti vuttāni. Tatiyaṃ santasukhatāya bāhirakānaṃ niccābhinivesavatthubhūtaṃ sabhāvato ‘‘anicca’’nti passantiyā vipassanāya vasena ‘‘animittaṃ vimokkhamukha’’nti vuttaṃ. Catutthaṃ upakkilesavigamādīhi parisuddhaṃ susamāhitaṃ yathā paresaṃ, evaṃ attano ca yathābhūtasabhāvāvabodhahetutāya sammadeva ‘‘suñña’’nti passantiyā vipassanāya vasena ‘‘suññataṃ vimokkhamukha’’nti vuttaṃ.
因净洁、无染的特性，而对初禅和第二禅所生之喜乐特别显露苦相，因而以观苦为主导的正观称为“通向少烦恼的解脱门”。第三禅之乐受，因其外在依止永恒的喜乐而显本质为“无常”，由此以观无常为主的正观称为“通向无相的解脱门”。第四禅因远离烦恼等而纯净清明，具他者与自他本性的真实觉知，故以观空性为主导的正观称为“通向空无的解脱门”。
Evaṃ vihārānaṃ vipassanāvaseneva vimokkhamukhatā, tattha ‘‘dibbabrahmavihārānaṃ santasukhatāya assādanīyatā’’tiādinā appaṇihitavimokkhamukhatā yojetabbā. Ariyavihārassa paññādhikattā visesato anattānupassanāsannissayatāya suññatavimokkhatā. Āneñjavihārassa santavimokkhatāya aniccalakkhaṇappaṭivedhassa visesapaccayasabhāvato animittavimokkhamukhatā yojetabbā.
由此可知，正观法的修习正成为解脱之门，其中须配合外境如神梵禅定带来永恒喜乐等，使之称为少烦恼解脱门。圣行中的智慧优越，特因专注观察无我而成空性解脱门。经历寂静禅的喜乐时，因无常的洞察达到无相解脱门，应结合此三种基础，分别建构。
Tathā purimānaṃ dvinnaṃ sammappadhānānaṃ saṃkilesavisayattā kilesadukkhavītikkamassa dukkhānupassanābāhullattā appaṇihitavimokkhamukhatā. Tatiyassa anuppannakusaluppādanena dhammānaṃ udayavayavantatāvibhāvanato aniccalakkhaṇaṃ pākaṭanti animittavimokkhamukhatā. Catutthassa uppannānaṃ ṭhitattaṃ byāpārāpajjanena dhammānaṃ avasavattitādīpanato anattalakkhaṇaṃ supākaṭanti suññatavimokkhamukhatā.
于是，以先前二种正精进为基础，因烦恼对象、烦恼苦断灭而增广通过观苦因缘的兴盛，产生少烦恼解脱门。第三者因未生起的善根积极支持而分辨法的生成与消逝，认识无常相，故为无相解脱门。第四者因对已现法的坚固专注，显现法的无所有而断灭，从而显露无我相，故称为空无解脱门。
Mānappahānālayasamugghātānaṃ sahāyataṇhāpahānatāya taṇhāpaṇidhivisodhanato appaṇihitavimokkhamukhatā. Avijjāpahānassa paññākiccādhikatāya suññatavimokkhamukhatā. Bhavūpasamassa saṅkhāranimittapaṭipakkhatāya animittavimokkhamukhatā.
由于舍弃了自尊心等并借助断除渴爱及净除渴望誓愿的努力，形成少烦恼解脱门。以断无明为任务之智慧修习，则成为空性解脱门。因止息生存持续的行的缘起，转向无相之解脱门。
Pakatiyā dukkhasabhāve saṅkhāre ñāṇasaccena avisaṃvādento dukkhato eva passati, cāgādhivimuttatāya taṇhaṃ vidūrīkaronto rāgappaṇidhiṃ visosetīti purimaṃ adhiṭṭhānadvayaṃ ‘‘appaṇihitaṃ vimokkhamukha’’nti vuttaṃ. Itarassa pana adhiṭṭhānadvayassa suññatānimittavimokkhamukhatā vuttanayā eva.
由于造作本质苦，在觉知实相智慧的导引下，内心不与苦同调，专见苦本身，遂能断除渴爱，厌弃烦恼与憎恨。因而之前所说的双重坚住，即所谓“无贪着的解脱之门”，获得成就。至于另一种双重坚住，则是以无相作为解脱之因缘的解脱之门的义理讲说。
Chandādhipateyyā cittekaggatā visesato dhammacchandavato nekkhammavitakkabahulassa hoti, vīriyādhipateyyā pana kāmavitakkādike vinodentassāti tadubhayaṃ nissāya pavattā vipassanā visesato rāgādippaṇidhīnaṃ visosanato ‘‘appaṇihitaṃ vimokkhamukha’’nti vuttā. Cittādhipateyyaṃ , vīmaṃsādhipateyyañca nissāya pavattā yathākkamaṃ aniccānattānupassanābāhullato ‘‘animittaṃ vimokkhamukhaṃ, appaṇihitaṃ vimokkhamukha’’nti ca vuttā.
对于欲念的主宰意识中，专一不散，特别是对善法之欲念强烈无量者称为“贪念主宰”，而精进主宰则为消除欲念等，以此双主宰为依止，修行正见观照专注，特别对毁谤欲爱烦恼者生起远离憎恶，即称“无贪着的解脱之门”。基于心识主宰与智慧主宰的依止，以恒常观无常无我之观修行因缘丰盛，称为“无相的解脱之门，，无贪着的解脱之门”。
Abhijjhāvinayano indriyasaṃvaro, kāmasaṅkappādivinodano tapo ca vuttanayeneva paṇidhipaṭipakkhato appaṇihitaṃ vimokkhamukhaṃ, buddhi anattānupassanānimittaṃ, upadhipaṭinissaggo nimittaggāhapaṭipakkhoti tadubhayasannissayā vipassanā yathākkamaṃ ‘‘suññataṃ, animittaṃ vimokkhamukha’’nti vuttā.
以除贪著为根本的感官禁止，以及消除欲念等分别心的修习，配合苦行者所述双重坚住便是无贪着的解脱之门；以慧观无我之义相，及断除依附（烦恼附着），紧握慧相双重原则为依止，两者皆以观慧为基础，称为充分具足的“空相与无相的解脱之门”。
Āsannapaccatthikarāgaṃ paṭibāhantī mettā rāgapaṇidhiyā paṭipakkho, karuṇā paradukkhāpanayanākāravuttikā dukkhasahagatāya dukkhānupassanāya visesapaccayoti tadubhayasannissayā vipassanā ‘‘appaṇihitaṃ vimokkhamukha’’nti vuttā. Muditā sattānaṃ modaggahaṇabahulā tadaniccatādassanato aniccānupassanāya visesapaccayoti tannissayā vipassanā animittaṃ vimokkhamukhaṃ. Upekkhā ñāṇakiccādhikatāya anattānupassanāya visesapaccayoti tannissayā vipassanā ‘‘suññataṃ vimokkhamukha’’nti vuttāti evamettha pavattiākārato vipassato nissayato, kiccato ca bhinditvā vimokkhamukhāni yojitānīti.
以爱心排斥即将来临的烦恼烦恼者，及以爱之憎恨纯净意念对抗贪恋者，二者皆是针对诸苦苦观的特别因缘，因而皆为观慧的依据而称“无贪着的解脱之门”。喜悦心广泛欢喜众生，因其所缘无常之相因缘，导致观无常的特别因缘，以此因缘的基础，则称为“无相的解脱之门”。平等心在智慧功用上多所胜用，以观无我之义相为特别因缘，因其因缘基础，受称为“空相之解脱之门”。总之，于此观慧之因缘、依止与修持，既为内在功用所依，亦为断灭之门所牵引，故须破除烦恼束缚，得以连结解脱之门。
Samatikkamanaṃ pariññāpahānañca. Saparasantāneti attano, paresañca santāne, tena kāyiko, vācasiko ca vihāro ‘‘vikkīḷita’’nti vuttoti dasseti ‘‘vividho hāro’’ti katvā. Tassa pana vibhāvanā idha adhippetā nayassa bhūmibhāvato. Yena paṭipakkhabhāvena. Tesaṃ paṭipakkhabhāvoti tesaṃ āhārādīnaṃ paṭipakkhabhāvo pahātabbabhāvo paṭipadādīnaṃ paṭipakkhabhāvo pahāyakabhāvoti yojetabbaṃ. Tattha paṭipadāggahaṇena vipassanā kathitā. Vipassanā ca cattāro āhāre parijānantī tappaṭibaddhachandarāgaṃ pajahatīti ujukameva tesaṃ paṭipakkhatā, evaṃ jhānādīnampi upādānādipaṭipakkhatā veditabbā tadupadesena vipassanāya kathitattā. Vipallāsasatipaṭṭhānānaṃ paṭipakkhabhāvo pākaṭo eva. Nti sīhavikkīḷitaṃ. Vīsatiyā catukkehi visabhāgato vitthārena vibhattanti tīhi padehi saṅgahetvā kathikattā vuttaṃ ‘‘saṅkhepena dassento’’ti.
超越与圆满止息称为“平息”，止息自身及他人的烦恼，即“多方止息”，故称“扰乱”。此处说明扰乱即多种阻碍，细述因扰之根基而生不同反作用。以其相反状态为对治，须去除烦恼及其根本的多种营养因缘，以修行道业等相反状态，故称为对治。此处以修道之路径而断烦恼。善行即对治饮食发起烦恼欲念，此对治犹如持定直观。由此可见对欲念的对治，如同禅定等对贪欲及所着的对治，应当善观察。以觉慧正念为对治，断除惑乱念等。对治杂乱念的念处，显露非常明显。总之，以二十与四的项目为基础，详尽分解三节，合而为一，进行诠释，称为“概述指出”，
Indriyānanti saddhādiindriyānaṃ. Dasannaṃ catukkānaṃ niddhāraṇāti yojanā.
根意识，即信根等诸根。十种四类之定义及界定，即量度。
§88
88.Niggacchatīti nikkhamati. Tato niddhāretvā vuccamāno hi niggacchanto viya hotīti. Cattāro puggaleti ‘‘taṇhācarito mando’’tiādinā (netti. 6) vutte cattāro puggale. Puggalādhiṭṭhānena cettha dhammo vuttoti āha ‘‘bhūmiṃ niddisitvā’’ti. Tato evāti yathāvuttapuggalacatukkato eva. Itaratthāpīti ‘‘sukhāya…pe… puggalā’’ti etthāpi. Sādhāraṇāyāti paṭhamacatutthāhipi vimissāya. Yathāvuttāsūti dutiyatatiyāsu.
“Niggacchatīti”谓“出去”。据此，通过屡次辨别，方能称为如同“出去者”。有四种人，称为“渴爱其行迟钝者”等（见净释第六）。此处所说“四人”，乃根据“执著于人”的义理。依“执著于人”的观念，此处所言“法”即谓“立定基础”。故云“已经确立地基”，意即依照先前所说的四种人。异义即“为快乐……诸人”，此亦是所说四类中的普通第四种。以先说者为准则，则是第二与第三的含义。
Heṭṭhāti desanāhāravibhaṅgavicayahārasampātavaṇṇanāsu.
“Heṭṭhāti”指在讲说材料的划分及不同种类解说的教义中。
Eseva nayoti kusalamūlādidvādasatikasaṅgaho anavajjapakkho. ‘‘Vodāyati sujjhati etenāti vodāna’’nti (netti. aṭṭha. 11) vaṃ netabbataṃ sandhāyāha.
“Eseva nayoti”意谓引导出十二诸善根的汇集，是无瑕疵之区分。教典中以“水流净灭”喻“流尽”，是值得考虑的译义（净释第八十一）。
Yathā hārauddeso kato, evaṃ nayānaṃ akaraṇe kāraṇaṃ, payojanañca vibhāvetukāmo ‘‘kasmā panā’’tiādimāha. Nayehi nayantarehi. Sambhavadassanatthanti upapattidassanatthaṃ. Tattha sambhavo anuddesakkamena niddisane karaṇaṃ dassanaṃ payojanaṃ. Yadi hi ime nayā uppattiṭṭhānavasena asaṃkiṇṇā bhaveyyuṃ, hārā viya uddesānukkameneva niddisitabbā siyuṃ. Tathā hi vuttaṃ hārānaṃ uddesāvasāne ‘‘ete soḷasa hārā pakittitā atthato asaṃkiṇṇā’’ti (netti. 1).
正如已确定所指，舍弃这引导类事物的原因及目的，言“为何呢”等。所谓依引导归引导，依止因缘意趣以成就指示。若这些引导因缘不相混合而独立存在，则如水流般应与指示所依缘相应表明。正如教典中所云，如水流之终结有十六种水流记载，实质上却未混合。
Yasmā panete mūlapadehi mūlapadantaraniddhāraṇena aññamaññaṃ te niggacchanti, tasmā ekasmiṃ niddiṭṭhe itaropi atthato niddiṭṭhoyeva nāma hotīti imassa atthassa dassanatthaṃ ‘‘uddesānukkamena niddeso na kato’’ti.
因为这诸根本义借由根本义之间的界限相互区分，因此聚合。故在某一处所指出的意义，在他处实则指向该处意义，言“指示意旨非别成”。这是为了说明此义，“非因目的未做指示”。
Idāni tameva saṅkhepena vuttamatthaṃ vitthārena dassetuṃ ‘‘paṭhamanayato hī’’tiādi vuttaṃ. Tattha taṇhādiṭṭhicaritavasena dvidhā puggale vibhajitvā tesaṃ vasena nandiyāvaṭṭanayaṃ nīharitvā puna te eva taṇhādiṭṭhicarite catuppaṭipadāvibhāgena vibhajitvā sīhavikkīḷitassa nayassa sambhavo dassito, te eva catuppaṭipadābhedabhinne puggale puna ugghaṭitaññuādivibhāgena tidhā vibhajitvā tipukkhalassa nayassa sambhavo dassito. Taṃ sandhāyāha ‘‘paṭhamanayato…pe… niddiṭṭho’’ti.
今当简要阐明上文含义，详述“先说者是”之文。其处以渴爱执著行为为基准，将人分为两类，视为基础，故引申排除难题。复依此将两类中渴爱的四种修道法划分，曳现狮隙斗之论，显示引导的根据。于是依据此四修道法派别，再次将人依据智慧开显的差别分为三类，表现教理中的层次划分。为此故曰“先说者……已表明”。
Yasmā subhasukhasaññāhi lobho, niccasaññāya doso ‘‘iminā me anattho kato’’ti āghātuppattito , attasaññāya moho gahito hoti. Tathā asubhasaññādīhi alobhādayo, tasmā dhammādhiṭṭhānavasena tatiyanayato dutiyanayassa sambhavo. Yasmā pana lobhe sati sambhavato lobhaggahaṇeneva doso gayhati. Lobho ca taṇhā, moho avijjā, tappaṭipakkhato alobhādosehi samatho gayhati, amohena vipassanā, tasmā dhammādhiṭṭhānavaseneva dutiyanayato paṭhamanayassa sambhavoti imaṃ visesaṃ dīpetuṃ uddesānukkamena niddeso na katoti dassento ‘‘dhammādhiṭṭhānavasena panā’’tiādimāha.
由于对于美好与愉悦的认识生起贪欲，对于常恒的认识生起瞋恚，因着“这对我没有利益”的念头产生痛苦、烦恼，于是被对自身的认识所蒙蔽。正如因不美好的认识等产生的无贪无瞋，故以法为依止时，第三谛（灭谛）产生于第二谛（集谛）。然而因贪欲生起时，由贪欲的抓取而生起瞋恚。贪欲即渴爱，愚痴即无明，与其相对的无贪无瞋则生起安静，依无愚痴则生起观照，因此正是以法为依止时，第二谛起源于第一谛。为了陈说这特别之处而根据目的加以阐述，不作他释义，故说“以法为依止”等。
Tenevāti tatiyanayato dutiyanayassa viya dutiyanayato paṭhamanayassapi sambhavato. Evaṃ pāḷiyaṃ puggalādhiṭṭhānavasena āgataṃ nissāya aṭṭhakathāyaṃ dhammādhiṭṭhānavaseneva nayaniggamo niddhāritoti ayameva viseso. Yadi evanti pāḷiyaṃ āgatappakārato aññenapi pakārena nayā niddhāretabbā, evaṃ sante yathā puggalādhiṭṭhānavasena paṭhamanayato tatiyanayassa, tatiyanayato dutiyanayassa sambhavo dassito, evaṃ dhammādhiṭṭhānavaseneva paṭhamanayato tatiyanayadutiyanayānaṃ, dhammādhiṭṭhānavaseneva dutiyanayato tatiyanayassa sambhavo dīpetabboti imamatthamāha ‘‘dve hutvā…pe… siyā’’ti.
如是，第三谛产生于第二谛，第二谛又产生于第一谛。由此可知，巴利文“个体为依止”的说法来到此处，正是依凭法为依止，于注疏中确定了以法为依止为主导的说法。这正是其特殊意义。若是依巴利文本来的用法，若还要以别的修辞方法确立不同的说法，那么在个体为依止的情况下，第一谛所生第三谛，第三谛所生第二谛的关系就被显示出来了，同样就应明确以法为依止时，第一谛所生第三谛和第二谛，第二谛所生第三谛的关系，这就是此处说“两者若成……等应当如是”的意思。
Tattha nayoti pacchā vuttadutiyanayo. Atthatoti atthāpattito, atthato labbhamānattā eva sarūpena na kathitoti attho. Idāni taṃ atthāpattiṃ ekantikaṃ katvā dassetuṃ ‘‘yasmā’’tiādi vuttaṃ. Anuppaveso icchito taṃtaṃnayamūlapadānaṃ nayantaramūlapadesu samavarujjhanato. Tathā hi ‘‘yattha sabbo akusalapakkho saṅgahaṃ samosaraṇaṃ gacchati, yattha sabbo kusalapakkho saṅgahaṃ samosaraṇaṃ gacchatī’’ti (netti. 3) ca vuttaṃ. Ayañca atthoti ‘‘nayānaṃ aññamaññaanuppaveso niggamo’’ti ayaṃ duvidho attho. Piṭakānaṃ atthakathanaṃ peṭakaṃ, so eva upadesoti peṭakopadeso, upadesabhūtā pariyattisaṃvaṇṇanāti attho.
此处所说的“谛”即后一谛。所谓“义”，即说明义理，指的是取义时以真实的内容相对而言的义理。现在断然说明其中的义理，便说“由于……云云”加以说明。不立即进入，则陷入对根本谛及导谛说法的相互对立中。确如所说：“一切不善根所聚之处恰如修罗惧怖去之处，一切善根所聚之处恰如天众安乐处”（《净行法》卷三）。这里“义”即“谛间相互不侵入的义理”，此二义意。经藏义疏是释明三藏义理之本，使义明了则为教导，即教导体，以综述论说，此为义。
Ādito paṭṭhāyāti nayānaṃ aññamaññaanuppavesaniggamamattameva avibhāvetvā nayavicārassa paṭhamāvayavato pabhuti vibhāvanā dīpanā pakāsanā.
所谓“初缘”，即不对二谛间互侵解说的谛，只作区分谛理之第一部分的广泛阐发、明晰、显现。
Dosadiṭṭhīti appassādatādidosagāhikadiṭṭhī, dosadassinoti attho. Te hi asamūhatānusayā, kāmesu ca ādīnavadassino. Idañhi nesaṃ aṅgadvayaṃ attakilamathānuyogassa kāraṇaṃ vuttaṃ. Natthi atthoti yo rāgābhibhūtehi andhabālehi parikappito diṭṭhadhammiko kāmehi attho, so madhubindugiddhassa madhulittasatthadhārāvalehanasadiso appassādo bahudukkho bahupāyāso bahuādīnavo savighāto sapariḷāho samparāyiko tathevāti sabbadāpi viññūjātikassa kāmehi payojanaṃ na vijjati. Anajjhositāti anabhibhūtā viharanti. Tena vuccati sukhā paṭipadāti tena mandakilesabhāvena tesaṃ puggalānaṃ akicchena sijjhamānā vipassanā paṭipadā ‘‘sukhā paṭipadā’’ti vuccati. Ajjhositāti abhiniviṭṭhā. Ime sabbe sattāti ime taṇhādiṭṭhicaritabhāvena dvidhā vuttā aparimāṇappabhedā sabbepi paṭipajjantā sattā.
所谓瞋恨见，即所观不净所以生瞋恨之观也，意为瞋恨所摄持之见。此等为不明智的染污，因见于欲乐而生厌恶不净。此处指出此二者结合为对自身的颠倒误解原因。即若有痴情缠绕之人，以外道愚人所执见所遥指的欲乐为本质，是极不明智，是苦多、忧多、祸多、烦恼重、难以断除故所缠绕者。智慧人则无欲乐之利益。如是不贪著则无染，故谓之清净自在。由此曰为安乐行，指其染污小障碍而由此修习观止法，谓清净修观行曰安乐行。被迫退转曰迷惑退。众生皆因此三渴欲见之行为有二种——无量差别——普遍行之众生。
Sukhenapaṭinissajjantīti kilese akicchena pajahanti. ‘‘Imā catasso paṭipadā’’tiādi paṭipadānaṃ ettāvatāyaṃ, visayabhāvakiccesu ca byabhicārābhāvadassanaṃ. Ayaṃ paṭipadāti nigamanaṃ, ayaṃ paṭipadā yāya vasena sīhavikkīḷitassa nayassa bhūmidassanatthaṃ cattāro puggalā niddhāritāti adhippāyo. Catukkamaggena kilese niddisatīti anantaraṃ vakkhamānena āhārādicatukkamaggena dasavatthuke kilesasamūhe niddisati. Catukkamaggena ariyadhammesu niddisitabbāti tappaṭipakkhena paṭipadādicatukkamaggena ariyadhammesu bodhipakkhiyesu visayabhūtesu niddhāretvā kathetabbā.
所谓因安乐而舍离，为无喜欢而弃除烦恼。“此四行”之名，由此而来，且从偏察等事得见无邪用，此谓此行之终结。此谓修行道路，即为了让王被狮戏弄者得见理路，故设四种个体。四种行的主题即住随顺烦恼，被分别述说为饮食之上四种烦恼。此四种烦恼当以正道四圣谛中对立相应之四行斩断，故应先陈述以正念相应四圣谛修习法。如是教示正觉支妙义内容，依照对治之相应修行四法与四圣谛的关系，应予清楚阐明。
Idañca pamāṇaṃ cattāro āhārāti imesaṃ vipallāsānaṃ pavattiyā pamāṇaṃ, yadidaṃ cattāro āhārā. Idaṃ vuttaṃ hoti – yāvadeva cattāro āhārā pariññaṃ na gacchanti, tāvadeva cattāro vipallāse vibhajanti. Yāvadeva cattāro vipallāsā appahīnā, tāvadeva cattāri upādānāni paribrūhantīti. Evaṃ sabbattha yathārahaṃ vattabbaṃ. Tenāha ‘‘evaṃ imāni sabbāni dasa padānī’’ti. ‘‘Yojetabbānī’’ti ca vacanaseso.
此处的量度是指四种食，乃因这四食失乱而生的量度，即这四种食的量度。此意谓，直到这四种食没有彻底通达，四种失乱便起；直到四种失乱未断除，则四种取着增长。此理应普遍而明确地执行。因此说『如此诸食十种分别』，又云『应当结合』，语意完备。
‘‘Abhijjhāya ganthatī’’ti iminā abhijjhāyanameva ganthananti dasseti. Esa nayo sesesupi. Papañcentoti diṭṭhābhinivesaṃ vitthārento.
『由贪著系缠』表明此处所谓贪著即系缠的结合。这是对余文的总结。『妄思』则是对见执迷著所展开的阐述。
Vippaṭisāruppattihetubhāvo kilesānaṃ āsavananti āha ‘‘āsavantī’’ti. Kiṃ vippaṭisārāti tena kilesānaṃ vītikkamavatthuṃ vadati. Yasmā appahīnānusayasseva vippaṭisārā, na itarassa, tasmā ‘‘ye vippaṭisārā, te anusayā’’ti vuttaṃ. Padadvayenapi phalūpacārena kāraṇaṃ vuttaṃ.
『烦恼产生障碍的原因』即为八正道中的‘染污流’（āsavana），故称为‘流染’。何谓烦恼产生障碍？是指烦恼对根本染污根生障碍作用。因直破诸根本染污流，故称‘烦恼产生障碍’。因仅无漏根本染污才为真障碍，非他故，故言‘诸烦恼产生障碍者，皆为染污流’。此二词组合用，且由果及因加以说明。
Paṭhamenapadenāti yathāvuttesu dasasu suttapadesu paṭhamena padena. Paṭhamāya disāyāti tadatthasaṅkhātāya sīhavikkīḷitassa saṃkilesapakkhe paṭhamāya disāya.
所谓首语者，是指经典已定十二语中之首语。首方向是指针对其解释对象，即狮子吼的流污派系所界定之首方向。
Itīti evaṃ, vuttanayenāti attho. Kusalākusalānanti yathāvuttaanavajjasāvajjadhammānaṃ. Pakkhapaṭipakkhavasenāti vodānapakkhatappaṭipakkhavasena. Yojanāti paṭhamadisādibhāvena yutte katvā manasānupekkhanā. ‘‘Manasā volokayate’’ti (netti. 4) hi vuttaṃ.
‘如是’是其义，‘善不善者’则是指已言及未污未恶之法。‘取反正反’是指呼唤及否定之侧。‘结合’则指以首方向等为基准，意念行持窥察，所谓‘心意观察’。本处梵网注释说‘是心意观察’。
Tassāti disālokanassa. Sotāpattiphalādīnaṃ pariyosānatā indriyavasena veditabbā. Yesañhi saddhādīnaṃ indriyānaṃ vasena satipaṭṭhānādīni sijjhanti, tesaṃ vasena sotāpattiphalādīnaṃ pariyosānatā. Tattha sotāpattiphale saddhindriyaṃ pāripūriṃ gacchati. Sotāpanno hi saddhāya paripūrikārī. Sakadāgāmiphale vīriyindriyaṃ pāripūriṃ gacchati. Sakadāgāmī hi āraddhavīriyo uparimaggādhigamāya. Anāgāmiphale samādhindriyaṃ pāripūriṃ gacchati. Anāgāmī samādhismiṃ paripūrikārī. Aggaphale arahatte satindriyañca paññindriyañca pāripūriṃ gacchati. Arahā hi sativepullappatto, paññāvepullappatto cāti.
‘彼处’是指对方向的观察。须通过根识之力感知诸如初果通达等的具足完成。因信根等诸根及念处等能熄灭烦恼，借其力故初果通达得以成就。于初果通达处，信根证满；于斯迦叶果，精进根证满；于不还果，定根证满；于阿拉汉果，舍戒及慧根证满。阿拉汉乃是终极明了之者，智慧尽满。
Apare panāhu – saddhābalena subhasaññāya pahānaṃ. Saddahanto hi paṭikkūlamanasikāre kammaṃ karoti. Vīriyabalena sukhasaññāya pahānaṃ. Vīriyavā hi sukhassādaṃ abhibhavitvā yonisomanasikāramanuyuñjati. Samādhibalena niccasaññāya pahānaṃ. Samāhito hi saṅkhārānaṃ udayabbayaṃ pariggaṇhanto aniccasaññaṃ paṭilabhati. Paññābalena attasaññāya pahānaṃ. Paññavā hi saṅkhārānaṃ avasavattitaṃ sallakkhento attasuññataṃ paṭivijjhati. Sati pana sabbatthāpi icchitabbā. Tenāha ‘‘satiṃ ca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī’’ti (saṃ. ni. 5.234; mi. pa. 2.1.13). Evaṃ catuvipallāsappahāyīnaṃ catunnaṃ indriyānaṃ pāripūriṭṭhānaṃ cattāri sāmaññaphalāni catuvipallāsamukhānaṃ catunnaṃ disānaṃ pariyosānāni vuttānīti.
此外，还应当依靠信心的力量以及正见念头来断除迷惑。因为怀疑者行事多由逆缘逆意而生。又应凭精进的力量和安乐念头加以断除。因为有精进者能转化安乐之感受，随之而生适宜的思惟。再以禅定的力量和恒常念头断除迷惑。处于禅定者，观察诸行的生灭，因而获得无常的见解。并以智慧的力量和自知之明断除迷惑。具慧者能准确辨别诸行无常而深入体认自性空寂。无论何处，念处都应当修习。因此有言：“比库们，我称念处为无所不在”。如是，四种颠倒心念得断除者，四根敬满者，四圣果之内证者，以及四方圆满终结者，这些皆被陈说。
‘‘Lobho akusalamūla’’ntiādi lobhādīnaṃ hetuphalabhāvena sampayuttatāya dassanaṃ.
“贪欲是不善之根”的等语，是依照贪、嗔、痴等所生因缘果报联系起见解。
Tattha manāpikenāti yebhuyyavasena vuttaṃ. Amanāpikenāpi hi ārammaṇena vipariyesavasena lobho uppajjati. Manāpikenāti vā manāpikākārena. Phassavedanūpavicārarāgavitakkapariḷāhā sahajātāpi labbhanti, asahajātāpi. ‘‘Uppādo’’ti etena uppajjamānasaṅkhāraggahaṇanti ‘‘uppajjatī’’ti vuttaṃ. Uppādalakkhaṇasseva pana gahaṇe ‘‘uppajjatī’’ti na vattabbaṃ siyā. Na hi uppādo uppajjati, rāgajapariḷāhahetukatā ca tesaṃ rāgassa taṇhāsabhāvattā. Taṇhā hi dukkhassa samudayo, yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ dukkhanti. Tathā ca vuttaṃ ‘‘taṇhāsahajātavedanāya pana lobho sahajātādipaccayehi ca paccayo’’ti. Evaṃ iṭṭhārammaṇe uppannalobhasahagatasukhavedanāya udayo idha ‘‘uppādo saṅkhatalakkhaṇa’’nti vutto, tassā vipariṇāmo ‘‘vipariṇāmadukkhatā’’ti. Vipariṇāmāvatthā ca udayāvatthaṃ vinā na hotīti sā taṃ nissāya uppajjantī viya vuttā ‘‘uppādaṃ…pe… dukkhatā’’ti.
其中所谓“身不安者”，意指生起较多的反感。如实而言，即使无反感，贪欲也会因着缘起而相反地生起。所谓“身不安”即是令身不安之因。与触觉、受感、乐观等相关的贪爱思虑之烦恼，或先天生起，或后天生起，皆能获得。所谓“生起”，意指贪欲这类心行初次产生；“生起”一词在本义上不应用于心行的攫取；因为生起不生而是有所攫取，且这些攫取基于贪之渴爱产生。渴爱即苦之根，即所有生苦之法皆苦。因此有言：“因渴爱所生的感受，贪欲缘其生起与诸缘为因缘”。从此可知，在好缘中生起的贪欲，伴随乐感而生，其生起即为“生起行”的特征，其转变即为“转变苦”。且转变苦以生起为因，若无生起便无转变苦。此中生起如有所依而生。
Doso akusalamūlantiādīsupi vuttanayānusārena attho veditabbo. Ayaṃ pana viseso – ṭhitassa aññathattaṃ nāma jarā, taṃ nissāya domanassassa uppajjanato vuttaṃ ‘‘ṭhitassa…pe… dukkhadukkhatā’’ti. Dosajapariḷāhahetukatā jarāya dosabahulassa puggalassa nacirena jīraṇato veditabbā.
关于嗔恨为不善根等诸义，应当依教义解说。此处有所区别者——所谓衰老，是指令身生不同状况的衰败，因此因忧伤而有言“衰老之苦”。嗔恨烦恼是因衰老而多生，对于嗔恨较重之人，其衰老过程较迟钝亦当辨识。
Vayoti saṅkhārānaṃ nirodho. Aniccatāvasena ca saṅkhatadhammānaṃ saṅkhāradukkhatāti vuttaṃ ‘‘vaya…pe… saṅkhāradukkhatā’’ti. Tenāha bhagavā ‘‘yadaniccaṃ taṃ dukkha’’nti (saṃ. ni. 3.15, 45, 76; paṭi. ma. 2.10). Mohajapariḷāhahetukatā vayalakkhaṇassa yebhuyyena sammohanimittattā, maraṇassa avijjāpaccayattā ca saṃsārappavattiyā veditabbā.
衰亡是诸行之断灭。如法者，因无常故诸行具断灭之苦，即言“衰亡诸苦”。世尊有言“凡无常者皆苦”，依此可知。因懈怠烦恼所引起的衰亡特征，多半由颠倒而生，是因无明所致，而无明又依赖于生死之流转而显现。
Alobhādīnaṃ paññādipāripūrihetukatā yathārahaṃ upanissayakoṭisahajātakoṭiyā ca paccayabhāvena veditabbā. Sabbe hi kusalā dhammā sabbesaṃ kusalānaṃ dhammānaṃ yathāsambhavaṃ paccayavisesā honti evāti. Abyāpādavitakkasannissayo upavicāro abyāpādūpavicāro. Avihiṃsūpacārepi eseva nayo.
远离贪欲等者，因智慧等缘起而得知其真实状况，亦由依缘共生判断。善法皆善，诸善法中各有所依且各显殊胜，诸善法之间亦有相互依赖。由爱无害念所依，缘起和无害念依赖相联系，行为温和无害亦同理。
Ayaṃ tipukkhalo nāma dutiyo nayo saddhiṃ disālokananayena niddiṭṭhoti vacanaseso. ‘‘Ime cattāro’’tiādi puggalādhiṭṭhāneneva nandiyāvaṭṭassa nayassa bhūmidassanatthaṃ āraddhaṃ. Ime yathāvuttapaṭipadācatukkassa vasena catubbidhā. Visesenāti diṭṭhitaṇhāsannissayatāvisesena. Diṭṭhicarito hi tikkhapañño, mandapañño ca sukhāya paṭipadāya khippābhiññāya ca dandhābhiññāya ca niyyātīti dvidhā vuttoti. Tathā taṇhācarito dukkhāya paṭipadāya khippābhiññāya ca dandhābhiññāya ca niyyātīti dvidhā vuttoti dassito cāyamattho. Tenāha ‘‘dve honti diṭṭhicarito ca taṇhācarito cā’’ti.
此处所谓三分法，即第二种划分法，是根据四面观察的引导而示现的，称作此句法的整体。所谓『这些众生基于四种修行方式而建立』，正是以此为起点，以如梯甬竹之层阶的引导为基础，为了揭示地平之相而起始的。这里的四种修行法，乃依照先前所说的四种修道法之类而存在。所谓特殊的，是指依赖见、贪欲、嗔恚等特定条件而有的分别。因其行为，『见行』是由聪慧者与愚痴者所行，趋向安乐的修行道路，其达成速度及断除烦恼的速度均有高下，故分为两种。如此，『渴爱行为』亦是为苦法之修行，以达到速证及断除烦恼，亦被分为两种，显示如此义理。由此说『见行与渴爱行各有二种』。
Cattārohutvāti sīhavikkīḷitassa nayassa bhūmidassane cattāro hutvā ṭhitā, catuppaṭipadāvasena cattāro katvā vuttāti attho. Tayo hontīti tipukkhalassa nayassa bhūmidassane ugghaṭitaññuādivasena tayo bhavanti. Tayo hutvāti tathā tayo hutvā ṭhitā tayo katvā kathitā. Dve hontīti idāni nandiyāvaṭṭassa nayassa bhūmidassane dve bhavanti. Ajjhosānanti diṭṭhiajjhosānaṃ. Abhinivesoti taṇhābhiniveso. Ahaṃkāroti ahaṃmāno ‘‘aha’’nti vā karaṇaṃ ahaṃkāro. Diṭṭhimānamaññanānaṃ vasena ‘‘ahamasmī’’ti samanupassanā mamaṃkāro, mamāyanaṃ taṇhāggāho.
谓四者已成，是为师子戏乐的引导法中显现四者已成、立足、完成、述说，以四资粮具足而成四事。谓三者已成，是指三分法之引导显现于断除无明等开悟智慧具足的状态。谓三者已成，即三者已成、立足、完成、述说。谓二者已成，是指出于如梯甬竹之法的引导中，现有二者。谓“见贪着”者是见执贪着；谓“渴爱者”是渴爱执着。谓“我执”为“我执念”，谓“我我执”为以“我”为缘的我执。我执是基于观点的执着，视为“我我”，以及我之归属，此为渴爱之根基。
Dasapadāni ‘‘paṭhamā disā’’ti kātabbānīti nandiyāvaṭṭassa nayassa ‘‘paṭhamā disā’’ti karaṇīyāni, ‘‘paṭhamā disā’’ti vavatthapetabbānīti attho. Saṃkhittena…pe… pakkhassāti anekappabhedassapi kaṇhapakkhassa saṃkilesapakkhassa atthaṃ saṃkhittena saṅkhepena paṭipakkhe vattamāne vodānadhamme uddissa ñāpenti pakāsenti, paṭhamā kātabbāti yojanā. Dasa padāni dutiyakānīti taṇhādikā dasa koṭṭhāsā ‘‘dutiyā disā’’ti kātabbā. ‘‘Saṃkhittena…pe… kaṇhapakkhassā’’ti ānetvā yojetabbaṃ.
所谓十句“第一方向”等，为如梯甬竹之引导中“第一方向”应作何解之规定，即应依文义详加阐释之意。大意是归纳略说，针对诸多异义，尤其黑暗方向的歪曲义，依文简略、明确地表示其本义，『第一应作』者，是用以联结十由块中第二块“第二方向”的应作事。将「简略…至…黑暗方向」引入以便适当连接。
Yonisoti upāyaso. Yoniso manasikāro aniccādivasena paṭhamamanasikāro. Paññāti sutacintāmayī paññā, jhānābhiññā ca. Nibbidāti nibbedhañāṇaṃ. Somanassadhammūpasañhitaṃ pamodādisahagataṃ cetasikasukhaṃ.
“Yoni”意为方法、手段。正确用心，即根据无常等理而作的正念用心。智，是由听闻、思惟产生的智慧，以及禅那和禅那通达。厌倦，是烦厌之见识。喜悦之相，与此相对，是与喜悦等心所相随的心的安乐。
Kusalapakkhe cāti ca-saddo samuccayattho, tena ubhayapakkhato samuccayavasena catasso disā, na paccekanti dasseti.
“Kusalapakkhe cāti”一句中“ca”的意义是连结意义，表明四方汇聚统一，故正面两侧的四方合计为四方，不是分别的四个面。
Tesanti taṇhādīnaṃ, taṇhāya, taṇhāpakkhikānañcāti attho. Satipi anavasesato rāge pahīyamāne anavasesato avijjāpi pahīyateva, rāgassa pana cetovimutti ujupaṭipakkhoti dassanatthaṃ ‘‘rāgavirāgā’’ti vuttaṃ. Avijjāvirāgāti etthāpi eseva nayo. Ayañca attho ‘‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimutti’’ntiādinā (ma. ni. 1.438) āgatapāḷiyā atthavaṇṇanāvasena vuttā, idha pana ‘‘rāgavirāgā cetovimutti sekkhaphalaṃ, avijjāvirāgā paññāvimutti asekkhaphala’’ntiādinā (netti. 51) vevacanasamāropane āgatattā purimā anāgāmiphalaṃ. Tañhi kāmarāgassa ujuvipaccanīkato samādhipāripūriyāva visesato ‘‘rāgavirāgā cetovimuttī’’ti vuccati, pacchimā arahattaphalaṃ taṇhāya, avijjāya ca anavasesappahānato, paññāpāripūriyā ca ‘‘avijjāvirāgā paññāvimuttī’’ti vuccati.
此三者指贪、渴爱等。意即，当分别贪欲被彻底放弃时，随之无明也被放弃，反之亦然。贪的心解脱为正行，称为“离欲与不离欲”，亦即对欲的远离与放逸。无明对应于此处的相同解说。此义即为“烦恼熄尽，得无漏的心解脱之智慧解脱”。此处合并说明，由此得出三分法初期所述的不同结果，即初果阿拉汉为“离欲之解脱”，最高境界为具足智慧的“无明之解脱”。其中，由欲念净化及禅定完成而成的为“离欲心解脱”，由放弃无明及智慧完全而成的为“无明心解脱”。
Tatthāti nandiyāvaṭṭanaye. Tesūti ‘‘cattāri padānī’’ti vuttesu taṇhādīsu catūsu mūlapadesu. Idha samosaraṇanti saṅgaho vutto, so ca sabhāvato, sabhāgato ca hotīti taṇhādīni cattāri dassetvā ‘‘tesu aṭṭhārasa mūlapadāni samosarantī’’ti vuttaṃ. Samathaṃ bhajanti sabhāvato, sabhāgato cāti adhippāyo. Vipassanaṃ bhajantīti etthāpi eseva nayo. Nayādhiṭṭhānānaṃ nayādhiṭṭhāne anuppaveso nayānaṃ nayesu anuppaveso eva nāma hotīti āha ‘‘tipukkhalo…pe… anuppavisantī’’ti.
此说「如欢喜之意紧绕」者。所谓「四种根本词」中渴爱等四者，谓其为根本词。此处称为综合，意即总收，即本质，且具组成分。于是显现渴爱等四，故云「其中十八根本词汇聚于一」。彼谓「总收」为本质。「具组成」者，为统领法。此处说修习止观，也是同理。在此修止所依属性，存在诸止观之根本成果，且该成果未入此法，则曰「三分目…未入」之意。
Alobhāmohapakkhaṃ abhajāpetvā adosapakkhaṃ bhajāpetabbassa nandiyāvaṭṭasīhavikkīḷitamūlapadassa abhāvato adoso ekasuttakoṭiyā ekakova hotīti dassento āha ‘‘adoso adoso evā’’ti. Doso doso evāti etthāpi eseva nayo. Samosaranti sabhāgato ca sabhāvato ca saṅgahaṃ gacchantīti attho.
无贪无痴取而不论，唯应论分离嗔恚，由欢喜紧绕之现象失如狮戏根基，嗔恚如一珠一竹现单一受卷。示之曰：「嗔无异，嗔即嗔也。」此说明嗔恚之同理也。所言汇聚，即各组成皆为本质，合于一体之义。
Bhūmi gocaroti ca mūlapadāni eva sandhāya vadati. Ekekaṃ nayaṃ anuppavisati taṃtaṃmūlapadānuppavesato. Kusale vā viññāte akusalo paṭipakkho, akusale vā kusalo paṭipakkho anvesitabbo saṃvaṇṇiyamānasuttapadānurūpato upaparikkhitabbo. Anvesanā upaparikkhā ‘‘disālokana’’nti vuccati. So nayo niddisitabboti tathā anvesitvā tehi dhammehi disā vavatthapetvā so so nayo niddhāretvā yojetabbo. Yathā mūlapadesu mūlapadānaṃ anuppaveso saṃvaṇṇito, imināva nayena mūlapadato mūlapadānaṃ niddhāraṇāti veditabbāti dassento ‘‘yathā ekamhi…pe… niddisitabbānī’’ti āha. ‘‘Ekekasmiñhī’’tiādi kāraṇavacanaṃ.
谓「土地统属」者，特指根本词之关系。单一引导未入者，即该根本词未入者。应审察为善或不善，反之亦然，当依诸根本词之差别审视，称为探究所观者。此探究即所谓「观察方位」。如是者，即应观察并以此理入引导，描绘各法领域，并依缘集成该引导。正如根本词中未入根本词亦记，依此引导自根本词，明示定根本词，即「一一…应明者」之说，含因果说明也。
Tattha tatthāti ekekasmiṃ naye. Ekasmiṃ dhamme viññāteti taṇhādike ekasmiṃ mūlapadadhamme sarūpato, niddhāraṇavasena vā viññāte. Sabbedhammā viññātā hontīti tadaññamūlapadabhūtā sabbe lobhādayo viññātā nayassa bhūmicaraṇāyogyatāya pakāsā pākaṭā honti . ‘‘Imesa’’ntiādi nayattayadisābhūtadhammānaṃ matthakapāpanena tiṇṇaṃ nayānaṃ kūṭaggahaṇaṃ, taṃ heṭṭhā vuttanayameva.
所谓「各各於中」指在诸导引里各个独立。于一事识知者，即渴爱等根本法，于一根本词状态一致或明示识知。唯种种法皆被识，也即各根本词所成，而贪爱等皆为识知，于引导之地义备明显现。所谓「这些」等，指引导内部之三向，如基部诸法组合，也由此下述引导所起作用。
Puna ‘‘imesū’’tiādi kammanayadvayassa vibhāgavibhāvanaṃ, taṃ viññeyyameva.
又谓「这些」等，示二行导向分别、区分，依此应知。
Nayasamuṭṭhānavāravaṇṇanā niṭṭhitā. · 方法生起段的注释完毕。