Sāsanapaṭṭhānavāravaṇṇanā · Sāsanapaṭṭhānavāra解释
Sāsanapaṭṭhānavāravaṇṇanā教法建立门之解释
§89
89.Saṅgahavārādīsūti saṅgahavārauddesaniddesavāresu. Sarūpato na dassitaṃ, atthato pana dassitamevāti adhippāyo. Tameva hi atthato dassanatthaṃ udāharaṇabhāvena nikkhipati, yathā mūlapadehi paṭṭhānaṃ niddhāretabbanti. ‘‘Aññamaññasaṅgaho’’ti idaṃ mūlapadapaṭṭhānānaṃ aññamaññato niddhāretabbatāya kāraṇavacanaṃ ‘‘sati anuppavese tato viniggāmo siyā’’ti. Paṭṭhānanti ettha pa-iti upasaggapadaṃ, taṃ pana ‘‘vibhattesu dhammesu yaṃ seṭṭhaṃ, tadupāgamu’’ntiādīsu viya pakāratthajotakanti dassento ‘‘pakārehi ṭhāna’’ntiādīsu viya pakāratthajotakanti dassento ‘‘pakārehi ṭhāna’’nti āha. Idhāti imasmiṃ nettippakaraṇe. Tassāti desanāsaṅkhātassa pariyattisāsanassa. Tathābhāvadīpananti veneyyajjhāsayānurūpena pavattitattā saṃkilesabhāgiyatādippakārehi ṭhitabhāvena dīpetabbattā ‘‘dīpissatīti dīpana’’nti katvā. Patiṭṭhahanti adhisīlasikkhādayo samudāyarūpena gahitā. Etehi saṃkilesadhammādīhi, saṃkilesadhammādīnaṃ adhisīlasikkhādīnaṃ pavattanupāyatā anupubbikathāya sāmukkaṃsikāya dhammadesanāya dīpetabbā. Tesanti saṃkilesadhammādīnaṃ. Puna tesanti suttāni sandhāyāha.
89.“关于集合和加法等主题，在集合与加法的教导及描述中。外观形式虽未显现，但真实义理确实已显现，这即是主要原则。正是为了从根本词义中显现其真实义理而以示例说明，如同通过根本词来确定依托。所谓‘相互集合’，此为根本词所指明相互结合的条件，因此有因缘缘起之说，谓‘在保持下不间断，则能出离解脱’。‘依托’一词，此处中的‘pa-’为前缀，意指‘在分别的法中，取其最上者作为依托’等之意，故谓‘在方式上如‘依托于相续’之教，以示依托处’。此处乃指本网络论之内容。‘Tassāti’指‘所说之教法、传递之教义’。所谓‘如理显明’是指如实摭择明了，依照所学相应运行，且通过妄乱杂染等助缘而停驻地加以明示，故谓‘以明示之故称为‘明示’。‘建立’指依据戒行等修习而成积聚。诸般杂染法等，与戒行等杂染法的初起方式，以逐次初步合编之法，透彻讲述教法，故而称为‘明示’。‘Tesanti’指诸般杂染法等。‘Puna tesanti suttāni sandhāyāha’则是后续经文所引述者。
Goṭṭhāti vajā. Paṭṭhitagāvoti gatagāvo. Āgataṭṭhānasminti sīhanādasuttaṃ (ma. ni. 1.156) vadati. Pavattagamanattā etthāti vacanaseso. Atha vā gacchati etthāti gamanaṃ, desanāñāṇassa nissaṅgavasena pavattagamanadesabhāvato paṭṭhānaṃ nāmāti attho. Vomissāti ‘‘saṃkilesabhāgiyañca vāsanābhāgiyañcā’’tiādinā dukatikacatukkabhāvena missitā.
‘Goṭṭhāti’意谓‘类别’。‘Paṭṭhitagāvoti’指‘行走的牛群’。从‘Āgataṭṭhāna’，即‘来处所在’，可见于《狮吼经》（大尼迦含1.156）。由于行住迁移，语义乃指‘此处’。或曰‘行走’，语义为‘迁移’，因言教之知无间断迁移立住，故意指‘依托’之义。‘Vomissāti’意指‘属杂染法与习气法’等，亦受四种不良情态的影响而错乱乃至混淆。
Saṃkilesabhāve ñāpetabbe pavattaṃ, taṃ visayaṃ katvā desitanti attho, atthamattavacanañcetaṃ , saṃkilesabhāge bhavanti saddanayena attho veditabbo. ‘‘Saṃkilesabhāgika’’ntipi pāṭho, tassa saṃkilesabhāgo etassa atthi, saṃkilesabhāge vā niyuttaṃ, saṃkilesabhāgassa vā pabodhanasīlaṃ saṃkilesabhāgikaṃ, tadeva saṃkilesabhāgiyanti attho veditabbo. Padālanaṃ samucchindanaṃ, padālanasannissayatā cettha padālanaggahaṇena gahitāti daṭṭhabbaṃ. Asekkheti asekkhadhamme. Tesaṃ vomissakanayavasenāti tesaṃ saṃkilesabhāgiyādīnaṃ catunnaṃ paṭikkhepāpaṭikkhepavomissakanayavasena.
‘须令知晓杂染法者，教已展开，其意为断定彼境界。其意义须以语音含义予以理解。‘杂染部分’即为此义。‘杂染部分’一词之文本亦作‘杂染的部分’，实指‘杂染的部分’。‘杂染部分’连用，亦体现指导意义，应知‘杂染部分’即是‘杂染部分者’，其义即为‘杂染之性’。须知断开字根，及依赖字根语义，此处所言即是以断根的形式所成，须以把握字根之义加以理解。‘Asekkheti’意为属于污垢中之物。 ‘Vomissakanayavasena’意指‘依其杂染部分与其他三者的互相排斥而界定’，也就是上述四者的互相排斥关系。
‘‘Tāni pana cha dukā’’tiādinā padānaṃ gahaṇaparicchedato vavatthāpanataṃ vatvā parato ‘‘sādhāraṇāni katānī’’ti padassa atthasaṃvaṇṇanāya sayameva sarūpato dassessati. ‘‘Anuddharaṇe kāraṇaṃ natthī’ti vatvā uddharaṇe pana kāraṇaṃ dassento ‘‘tathā hi vakkhatī’’tiādinā pāḷimāhari. Vodānaṃ nāma saṃkilesato hoti saṃkiliṭṭhasseva vodānassa icchitattā. Yasmā vodānaṃ tadaṅgādivasena saṃkilesato visujjhanaṃ, tasmā ‘‘taṃ pana atthato vāsanābhāgiyādi eva hotī’’ti vuttaṃ. Tattha tadaṅgavikkhambhanehi vodānaṃ vāsanābhāgiyādivasena hoti, samucchedapaṭippassaddhīhi vodānaṃ nibbedhabhāgiyavasena, asekkhabhāgiyavasena vodānaṃ paṭippassaddhiyā eva veditabbaṃ. Yāyaṃ desanā rāgādibhāginī siyā, sā saṃkilesabhāgiyā. Yāyaṃ desanā cāgādibhāginī siyā, sā vāsanābhāgiyā. Yā pana āpattivicchedanī sāvasesaṃ, anavasesañca, sā nibbedhabhāgiyā, asekkhabhāgiyā ca.
以‘众多却痛苦’为例，对于所执之根基，先依据‘抓取’之阶段加以详细说明。继而，对‘何谓普通？’此字义反复论述，欲表面上直观体现其意义。谓‘缺乏提拔原因’，于提拔方面却指明原因，即曰‘确如所说’。 ‘Vodānaṃ’即指杂染之污浊，意为污染，故而指受染如污之事物。由於‘Vodānaṃ’随成员及其他部分受杂染而净化，故此言‘其实质乃为习气部分与杂染部分诸多皆然’。当中以成员间错乱现象为界定，‘Vodānaṃ’具有习气部分等实相，以断灭通达根本为界，依靠净化能力所现临界性，表现为净除部分与不净部分的分别。此教义若以贪欲等分者为界，为杂染部分；若以布施等善行分者，为习气部分；若以戒断犯罪彻底净除者，则为断灭部分。善恶全除，则为净除部分。
‘‘Taṇhāsaṃkilesabhāgiyaṃ sutta’’ntiādinā paṭhamameva saṃkilesabhāgassa dassitattā vuttaṃ ‘‘saṃkileso tividho…pe… visayadassanatthaṃ āraddha’’nti. Bhavarāgo bhavapatthanā. Uppajjatīti na vigacchati. Tatra tatra bhaveti yadi vā kāmabhave, yadi vā rūpabhave, yadi vā arūpabhave. Padantarasaṃyojanavasenāti dukanayeneva padantarena yojanavasena. Missitāni katānīti saṃsaṭṭhāni katāni.
以‘渴爱杂染部分’为题，首称‘杂染者三种类型……为显现领域所起’。所谓生死之贪恋、生死之欲望，以及由此而起的，由于欲望、色界和无色界三界中的生命活动而生起。所谓‘以根源之结缔束缚’，喻如曲解之境界。所说为数量众多的集合体。
Ekakacatukkavasena dassitabbāni padāni eva gahetvā āvuttinayadassanavasena missetvā avasiṭṭhadukavasena, tikacatukkavasena ca itare aṭṭha paṭṭhānabhāgā dassitāti āha ‘‘tāniyeva yathāvuttāni aṭṭha suttānī’’tiādi . Cattāro ekakāyeva pāḷiyaṃ ādito dassitā. Chadukā pāḷiyaṃ āgatā cattāro, aṭṭhakathāyaṃ dveti. Cattāro tikā pāḷiyaṃ āgatā dve, aṭṭhakathāyaṃ dveti. Dve catukkā pana aṭṭhakathāyameva āgatā. ‘‘Pāḷiyaṃ anāgatā’’ti idaṃ sarūpato anāgamanaṃ sandhāya vuttaṃ, nayato pana āgatabhāvo dassito eva. Ye panettha pāḷiyaṃ anāgatā, tesaṃ udāharaṇāni parato dassayissāma.
以四个单元段落形式说明，应取核心词汇，以其生起和显现逐步交错描绘，配合分段说明八个依托部分，于是谓‘此八个便是应如实言说的八部经文’。有四个在同一类别中首先以巴利文呈现。随后四个亦入巴利文，供注疏用。又有四个单元分类进入论释。所谓‘巴利文未入者’，是指即将出现的内容，已作引导，尽管未到来，但其存在已略显。对将未至的巴利文内容，皆于后续予以示例说明。
Soḷasahīti soḷasavidhehi. Na hi tāni suttāni soḷaseva, atha kho soḷasappakārānīti mūlagaṇanaṃ ṭhapetvā kāraṇasuttaladdhena saṅkhāragabbhena tadanurūpo yo gaṇanavitthāro, tassa pattharaṇavidhi paṭṭhānanayo. Iminā…pe… natthīti yathāvuttapaṭṭhānavinimutto pariyattisāsanappadeso na vijjati yathārahaṃ taṃtaṃpaṭṭhānabhāvena pavattattāti dasseti. Yadi suttageyyādi navavidhaṃ pariyattisāsanaṃ yathāvuttapaṭṭhānavaseneva pavattaṃ, tattha kathamidha anidassitānaṃ gāthādīnaṃ saṃkilesabhāgiyādibhāvo gahetabboti pañhaṃ sandhāya ‘‘gāthāya gāthā anuminitabbā’’tiādipāḷi pavattāti dassetuṃ ‘‘kathaṃ panā’’tiādi vuttaṃ.
所谓‘十六’就是由十六种组成。经文中所说的并非仅有十六种，经由六十余项之中，先以根本种类设定，再用因缘经文所成的聚合胎，其中有一种适合的计数方法，即其推展核算的方式，便是依次排列的规则。以此……如此……不存在。意即如所说的排列规则没有脱离原本的经文教法之故，说明此排列确实按照教法的章法得以运作。如果经文汇集（如经壁等）中有九种教法排列像所说的排列方法那样运作，那么为何未显示此处那些附属经文的偈颂等含有污染性或所属污染业的说明？对此疑问，谨记“应当依偈推测偈”之类巴利语表达，说明了“究竟如何才行”的问题。
Tattha ayaṃ gāthā viyāti ‘‘kāmandhā jālasañchannā, manopubbaṅgamā dhammā, uddhaṃ adho sabbadhi vippamutto, yassa selūpamaṃ citta’’ntiādinā idha udāhaṭagāthā viya. Gāthāti aññāpi tepiṭake buddhavacane āgatā idha anudāhaṭā. Saṃvaṇṇanākāle sammukhībhāvena ‘‘ayaṃ gāthā viyā’’ti vuttā yā kāci gāthā ‘‘saṃkilesabhāgiyā’’ti vā ‘‘saṃkilesavāsanānibbedhaasekkhabhāgiyā’’ti vā anuminitabbā nayaggāhena ñāpetabbāti dassetuṃ vuttaṃ ‘‘saṃkilesa…pe… jānitabbāti attho’’ti. Vā-saddo hi idha avuttavikappanattho. Sesapadesūti veyyākaraṇasuttapadesu.
这里所谓的偈颂之言是：“被欲网所覆盖，心随前导法行，身心自在上下，无挂碍之心”诸如此类，在此类似示例偈中出现。偈，即佛陀教语中其他经典里也多有出现的韵文。于详细说明时，以明示的面貌说“这是偈文”者。任何偈文如若被谓为“有关污染共业者”或“有关污染烦恼断除之益者”等，借此方法需加以推测并证明其含义，因此说“污染……等当了知”为其义。‘偈’一词此处不含模糊或另有释义。余词，则指释义经中用以解释经文之词汇。
§90
90.Ariyānaṃ dhammanti cārittavārittabhedaṃ sīlācāraṃ. Ekantakaraṇīyassa akaraṇampi vītikkamo eva.
第九十条：所谓圣者依教修行习惯，即是行为之规范。对于只应专注做、不应做的事，有禁止违背者。
Avijjādike saṃkilesadhamme tadaṅgādivasena dhunātīti dhonā vuccati paññā. Paccavekkhitvā paribhuñjanapaññāti pana pakaraṇena avacchinnattā vuttaṃ. Taṃ atikkamitvā carantoti paccayānaṃ apaccavekkhitvā paccayaparibhoge ādīnavaṃ apassanto iṇaparibhogavasena paribhuñjanto na parimuccati nirayādidukkhato, vaṭṭadukkhato ca.
佛经中将无明等污染法及其相关部分称为‘识’。审察共有尽享之慧，尚以法器为例如此说明。超越这些而游行时，因未察现行因缘及其依持关系，若无视因缘牵引的缺陷，执取身心感用，终不能超脱地狱等苦，亦不能断除轮回之苦。
Kukkujanakaṃ nāma kadaliyā pupphanāḷi. Parābhavāyāti vināsāya. Tathāti yathā phalapākantā kadalī, evaṃ veḷunaḷāpi osadhijātikattāti upasaṃhārattho tathā-saddo. Tenāha ‘‘phalaṃ veḷuṃ phalaṃ naḷa’’nti.
‘苦苦者’是指香蕉花之颖轴。‘败坏’即毁灭。其义如同成熟结实的香蕉树，类似芦苇茎也是药材作物，谓此言也。故说‘果是竹子，果是茎’之义。
Sukhettepīti pi-saddena ko pana vādo ūsarādidosaduṭṭhesu khettesūti dasseti. ‘‘Chakaṇa…pe… attho’’ti etena yathāvuttaabhisaṅkharaṇābhāvena bījadosaduṭṭhanti dasseti.
称‘苦地’是世俗语，指荒废或贫瘠之地。所谓‘掌握之意’是依此说明种子之贫瘠及恶劣的属性。‘此……’等言，说明此义已作为正当的经验积累得出，即种子体现贫瘠恶劣之意。
§91
91.Sajjitanti sañjitaṃ. Aparikkhateti paṭipakkhehi dhammehi avikkhambhite aroge.
『Sajjita』意思是『世间所制约束者』。『Aparikkhateti』则指与相反的行为，即行事不谨慎、无反思而不断循环的状态，导致身心不健康。
Yāya samannāgato puggalo ‘‘kiṃ sutaṃ mayā, kiṃ vā suṇāmī’’ti kusalaṃ gavesī carati, sā dhammojapaññā kissavā nāma. Dubbhāsitāti duṭṭhu bhāsitā, issāmacchariyadosādīhi duṭṭhā vā bhāsitā.
具备恪守清净法的人，会以‘我听闻何法，或将听闻何法’之心，追求善法，行持善法。此种法门被称为『Dhammojapaññā』，即谨念与慧解相结合的法门。『Dubbhāsita』者，乃指恶口，以嫉妒、诈诳、愤恨等恶行所生之恶言语。
§92
92.Vicinātīti visesato cināti pasavati.
『Vicināti』即特别地细察、思惟之义，表现为对事物的辨别与分析。
Vigatabhūtāti vigatasacca. Tenāha ‘‘alīkavādī’’ti.
『离实者』者，离谛（真实）也。因此说『妄语者』。
Avajātaputtāti lāmakaputta. Bhagavato sāsane pabbajitvā nihīnavuttitaṃ sandhāya vadati. Nerayikoti niraye nibbattanako. Pāpakammino papatanti etthāti papataṃ, narakaṃ.
『Avajātaputtāti』喻为无正当出生之人，此说借指堕入恶道，理解为陷入堕落、厌恶之生者。于世尊教法中，辞称其为『Nihīnavutta』，引申为堕入地狱者。堕入恶业者必堕地狱，亦称为『Naraka』。
Taṇhādīnaṃ sabhāvabhedatoti taṇhādiṭṭhiduccaritānaṃ taṇhāyanaviparītadassanaduṭṭhacaritatāsaṅkhātasabhāvavibhāgato. Avatthābhedatoti taṇhāya chandapemalobharāganandīpipāsāmucchādayo, diṭṭhiyā gāhaparāmāsamicchābhinivesavisukavipphanditaviparītadassanādayo, duccaritassa tiracchānapettivisayaasurayonigāmitādayo avatthāvisesā. Ca-saddena tesaṃ kāmataṇhādirūpataṇhādiattānudiṭṭhādisassatagāhādikāyaduccaritādi- pāṇātipātādippakārabhedo saṅgayhati.
『Taṇhādīnaṃ sabhāvabhedatoti』解析为对渴爱等烦恼之本质分别辨析。其涉及渴爱等愚痴所生之分别相。『Avatthābhedatoti』则指渴爱的现象包括欲望、爱恋、愤怒、痴迷等多样表现，以及其分别见解和错误执着的对立面。还涵盖不正见、错误执著、恶行本性、三途恶道及恶鬼畜生界等现象。借四种声音对称表述其欲望及恶行的众多种类，如杀生等恶行的分类，表明彼此相互交织、难以分离。
§93
93.Vipulanti uḷāraṃ, telādīhi ceva dhanadhaññādīhi ca pahūtasannicayanti attho. Sambādhāti janasaṃmaddasaṅghaṭā.
广阔者，指光明广大；油脂等及财粮众多等，谓财富积聚丰富之义。所谓联系，即众人聚集纠缠成群之义。
Daṇḍena na hiṃsatīti ettha vuttaṃ yaṃ daṇḍanidhānaṃ, taṃ vaṭṭavivaṭṭanissitaṃ. Tadubhayassāpi phalaṃ dassento ‘‘so puggalo’’tiādimāha.
此处所说“以棍棒不伤害”，是指以棍棒为根据法的约束。如同车轮绕着轮轴转动一般。显示出对双方均具果报的教诲，说“此人……”等言语。
§94
94. Kiñcati taṃsamaṅginaṃ vimaddatīti kiñcanaṃ, rāgādi, palibundhati kusalappavattiṃ nivāretīti palibodho, rāgādiyeva, kiñcanameva palibodho kiñcanapalibodho. Atha vā kiñcanañca palibodho ca kiñcanapalibodho, āmisakiñcikkhañca rāgādisaṃkileso cāti attho.
所谓何者？谓对同类事物生嗔恚等障碍，亦即对善法的障碍而阻碍其成长，称为障碍，而嗔恚等乃障碍本身。或者说，其含义是障碍以及障碍本身皆是障碍，是由贪嗔痴影响的染污。
Visesitanti vilomaṃ, visamaṃ kiriyanti attho. Rājabhaṇḍanti orodhe sandhāya vadanti.
所谓特别者，谓反取之，颠倒之义。王宫兵器之类，有所依托而发言。
Yācayogoti yācanayogo, yācakānaṃ manorathaparipūraṇato. Tenāha ‘‘yācitabbayutto’’ti. Dānayuttoti satataṃ dānakiriyāsamaṅgī. Dānasaṃvibhāgaratoti ettha dānaṃ nāma atthikānaṃ yathādhippāyapaṭiyattapariccāgo, saṃvibhāgo attanā paribhuñjitabbato appamattakatopi saṃvibhajanaṃ. Imehi kho…pe… hotīti ettha hotisaddena ‘‘samannāgato’’ti padaṃ sambandhitabbaṃ, na ‘‘sotāpanno’’ti dassetuṃ ‘‘sotāpanno…pe… hotī’’ti vuttaṃ. Tehi dhammehi samannāgamo hi idha vidhīyati, na sotāpannabhāvo, tena sotāpannalakkhaṇamete dhammā, na sotāpannabhāvalakkhaṇanti dasseti. Tathā hi ‘‘sotāpannena…pe… labbhamānataṃ dassetī’’ti vuttaṃ.
请求义，谓请求的结合，即因满足请求者心愿而形成。故说“应当请求所依”之义。施与结合，谓恒常施行布施之事。施与分配，指施舍财物等按规定分配，理应自主管理与妥善分配，即使少量也不可浪费。此中“乎”语，显示“具足”之意，不是指“入流”，故此处法中体现的是具足，而非入流的状态，入流标记虽有但非本义。且“入流者……”之文亦有所示。
§95
95. Lapati katheti etenāti lapanaṃ, oṭṭhaṃ.
收取、说话，此处所说收取，即上牙髓。
§97
97.Muditoti dibbasampattiyā pamudito.
「欣喜」者，以天界福报所生之喜乐也。
§99
99. Kiñcāpi udatārīti taraṇakiriyā atītabhāvena vuttā, taraṇameva pana gahetvā āha ‘‘oghataraṇassa ariyamaggakiccattā’’ti. Evaṃ vippamutto, vimuttoti ca ettha muccanakiriyāyapi vattabbaṃ.
且有「高扬」者，谓渡彼岸之行，依据既往之义而说。唯取渡之意，谓曰：“对断灭渡之圣道功用”，如此说。于是「超脱」与「解脱」二者，此处亦应视为解脱之行为。
§100
100.Pātu-saddapubbako bhavanti-saddo siyā uppādapariyāyo siyā āvibhāvapariyāyoti ‘‘pātubhavantī’’ti padassa ‘‘uppajjanti, pakāsenti cā’’ti attho vutto. Pātubhūtadhammassāti uppannabodhipakkhiyadhammassa, vibhūtacatusaccadhammassa vā. No kalloti na yutto. Sahetudhammanti ettha paccayuppannadhammāva gahitā, na paccayadhammāti? Nayidamevaṃ daṭṭhabbaṃ paccayadhammānampi paccayuppannabhāvānativattanato. Atha vā sahetudhammanti paccayuppannadhammo padhānabhāvena vutto, paccayadhammo pana guṇabhāvenāti evamettha ubhayesaṃ vuttabhāvo veditabbo.
前有「护持声」者，谓「护持之声」或谓生起缘起之过程，或为现出缘起之过程，称「护持」之意即此，言为出生、显现。所谓「护持事实」，乃是生起觉悟支分之法，或解脱四圣谛之法。非谓否定之义。所谓条件法，于此意指缘起法则，而非条件所指。此理应如此观察，缘法为条件且为缘起之生起，故不违反缘法义。又亦谓「顺缘法」意指缘起法为主导因，谓条件法为性质表现，缘法为性质因素，此乃两者间所述之意义，当明了。
Āraññakanti āraññakaṅgasamannāgataṃ. Aññātoti paricayavasena na ñāto, asaṃsaṭṭhoti attho. Tenāha ‘‘niccanavo’’ti.
「出家人」者，谓具备出家标志之者。所谓未识者，意为未依识别而认知，谓不相联结之义。故称之「常住」。
Byāpādavihiṃsāvitakkavirahe veriparisaṅkāya abhāve akittiparimuttīti evamādīhipi kāraṇehi kodhappahānena sukhaṃ supati. Kodhapariḷāhābhāvo pana pākaṭataroti āha ‘‘kodha…pe… sayatī’’ti. Visamūlassāti ettha visasarikkhatāya ‘‘visa’’nti dukkhaṃ adhippetanti āha ‘‘dukkhavipākassā’’ti. Sukhanti cetasikasukhaṃ. Akkuṭṭhassa paccakkositvā ca paccakkosanahetu uppajjatīti yojanā.
离嗔恚及杀害意念，离恨嫉之盼求，缺乏憎恶之境，谓未被恶名所染，如是诸因，令愤怒除灭而安然入寂。愤怒消散更为明显，故曰「愤怒……时卧」。所谓毒本，因毒之蔓延，谓苦之主导，故称为「苦之因缘成熟」。心意之乐者谓心之愉悦。愤怒由对立之境而兴起，故称相系之理。
§101
101.Sallubbāhanaṃ salluddharaṇaṃ.
「圆满持护」谓安稳持护也。
Visayabhedena, pavattiākārabhedena ca anekabhedattā kāmasaññāya vuttaṃ ‘‘yāya kāyacī’’ti.
依主题的分别，以及事态形式的分别，因众多差别而称为欲识，称谓为“由此而有身识”。
Dānamukhenāti dānena mukhabhūtena, dānaṃ pamukhaṃ katvāti attho.
以施赠为门面者，意谓施赠如同以口为具的门户，成就施赠的面向，此为义理。
‘‘Ariyamaggasampāpanavasenā’’ti iminā anukampānuddayānaṃ ekantānavajjatameva vibhāveti. ‘‘Anukampā’’ti padassatthavivaraṇaṃ ‘‘karuṇāyanā’’ti, itarassa ‘‘mettāyanā’’ti.
“以圣道的成就而堕落灭尽”为意，借此悲悯而生之心显明完全无过。对“悲悯”一词的意义，详称为“慈悲行”，他则称之为“慈爱行”。
§102
102.Pakatiādīti ādisaddena aṇuissarapajāpatipurisakālādhiṭṭhāyakāriādike saṅgaṇhāti.
「以示范等」者，用开头词涵摄自微小昆虫、婆罗门、妇女等各时各地的供养施设等事项。
Kāmesūti kāmaguṇesu rūpādivisayesu.
「欲」以为欲乐性质的色等类别为义。
Bahalakilesatāyāti bahulakilesabhāvena. Pubbahetumandatāyāti vivaṭṭūpanissayassa kusalassa akatattā.
「多数烦恼者」者，谓指广众烦恼本质，「原前因的迟缓」者，意谓善法因缘的断灭不久远。
Cittavūpasamabhāvanāyāti cittavūpasamakarabhāvanāya samathavipassanāya.
“Cittavūpasamabhāvanāyāti”者，即为“心的安住修习”，此为由于修习心之安住而成的修持，对应于止与观二法。
Parissayā sīlādiparipūraṇassa paribandhabhūtā kilesā eva. Anariyā paññāsīsaṃ ukkhipitvā ṭhātumeva na sakkontīti vuttaṃ ‘‘ñāṇasirena adhosirā hutvā’’ti.
由守护戒律等法得以圆满后，烦恼遂成为牵绊。非圣者因无法断除慧剑，故仅能立足于地，这即所谓“慧剑钝而头低”之义。
§103
103. Bhagavato, bhikkhusaṅghassa ca vasanayogyabhāvo, tehi nivutthabhāvo ca tassa sātisayo vaṇṇoti vuttaṃ ‘‘paṭhamagāthāya jetavanassa vaṇṇaṃ kathetvā’’ti. Vuttañhetaṃ –
103. 关于世尊及比库僧团得以安住之适应条件，及其因修止息而成的法，此谓之住处及其安适，称为美好。此义出自“初诵”讲述揭德林之诗。
‘‘Gāme vā yadi vāraññe, ninne vā yadi vā thale;
“无论乡村或丛林，无论旷野或平地，
Yattha arahanto viharanti, taṃ bhūmirāmaṇeyyaka’’nti. (dha. pa. 98; theragā. 991);
只要有阿拉汉居住，彼地即为安乐之所。”（《义经》附录第98节；《长老比库传》991页）
Idha dhammasaddo samādhipariyāyo ‘‘evaṃdhammā te bhagavanto’’tiādīsu (dī. ni. 2.13; ma. ni. 3.198; saṃ. ni. 5.378) viyāti āha ‘‘dhammoti samādhī’’ti samādhipakkhikā dhammā sativāyāmā.
此处“法音”的“禅定之义”解释，在多处论注中皆作“世尊即是诸法”，故谓“法即禅定”，并以此作为修禅之依据。
Nānugaccheyyāti nānutaseyya. Anutasanameva hi taṇhādiṭṭhīhi anugamanaṃ. Paṭivipasseyyāti vipassanāsammasanamāha. Yamakato, hi khaṇikato, paṭipāṭito ca sammasanaṃ vipassanāyapi sammasanato paṭivipassanā nāma. Sā hi vipassanāya diṭṭhiugghāṭanamānasamugghāṭananikantipariyādānahetutāya visesato paṭipakkhena asaṃhīraasaṃkuppanahetubhūtā paribrūhanā hoti. ‘‘Punappunaṃ…pe… appento’’ti etena nibbānārammaṇadhammānubrūhanaṃ yathā ‘‘brūhetā suññāgārāna’’nti (ma. ni. 1.64) dasseti.
「应当随顺，非应当违背。」所谓违背，正是追随着渴爱等见。“应当正见”，谓观慧的正断。此观慧正断，是双重的、瞬时的、持续的，故称正见。观慧亦需正断，正断谓正见。观慧对于见的开启和心的开启，乃至根本缘起的阐发，具有特殊的对立作用，故能破除内乱与心的混乱，摧毁纷乱。关于反复、持续等涅槃的呈现，用此理，应如《大念处经》所说「应当告诉空寺」般加以说明。
Yaṃ kiñci apadisitvā paṭiññādānaṃ saṅgaro. So pana attano kiccavisesaṃ apadisitvā mittasanthavavasena vā kālāgamanaṃ apadisitvā kiñcikkhānuppadānena vā paṭibāhakaraṇaṃ apadisitvā balaggabodhavasena vā siyāti tassa mittakaraṇādipariyāyataṃ sandhāyāha ‘‘saṅgaroti…pe… nāma’’nti. Evaṃ paṭipannattāti evaṃ aniccasaññāmukhena tiyaddhakesu saṅkhāresu appamādappaṭipattiyā paṭipannattā.
所谓「一切断恶业」。断恶者，是说已断自身业务的特定部分；断友谊的生灭，断时间的流转，断因微小断法的生起，断对境之障碍的执著等。由此宣说断者，即为斥责友谊、因缘的终结。如此修学者，因无常观而出离那三藏中的诸有为法，便称为已修行者（断行者）。
Dibbacakkhu suvisuddhanti sāvasesā desanāti āha ‘‘yaṃ sacchikarotī’’ti. Rūpāyatanañhettha adhippetaṃ.
以天眼净明而善察一切故，谓说「依真实而作」。此处指色根所依之识。
§104
104.Antanti saṅkhārānaṃ pārimantabhūtaṃ. Vedānanti maggañāṇavedānameva. Arahattādhigamena antaṃ pariyosānaṃ gatattā. Kammavipākavaṭṭānaṃ, kilesavaṭṭassāpi ca ussadena upacayena ussadā, rāgādayo.
104.所有行为的终极边际谓为终结。受，谓指通达道理之感知。阿拉汉证得，已到止尽终结之境界。业与感受的不坏循环，由欢喜浓盛而消亡，贪等烦恼亦止息。
Sukkobhāsatāya sukkā, abhivisiṭṭhaggahā. Sabbāni vā tārakarūpāni sukkā. Vindatīti upalabhati, paṭivijjhatīti attho.
因清净光明而显现清净，谓清净。具足最纯净的净土（品类）。诸星宿皆清净无染。获得即是认识，证得即是其义。
‘‘Ajjhattaṃ vipassanābhiniveso hotī’’ti idaṃ ‘‘sakesu dhammesū’’ti pāragubhāvassa visesitattā vuttaṃ, tañca kho abhiniveseneva desitaṃ. ‘‘Sabbaṃ , bhikkhave, abhiññeyya’’nti (saṃ. ni. 4.46; paṭi. ma. 1.3) vuttaṃ. Pāragutā ca tesaṃ khandhānaṃ pariññābhisamayavasena hoti. Tato ca nesaṃ hetubhūtasamudaye, tadappavattilakkhaṇe nirodhe, nirodhagāminiyā paṭipadāya ca pahānasacchikiriyābhāvanābhisamayapāripūrivasena itarasaccesupi pāragubhāvo vutto eva hoti. Sabbaso hi sakaattabhāvabodhenapi catusaccābhisamayo hotiyeva. Vuttañhetaṃ ‘‘imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi, lokasamudayañcā’’tiādi (saṃ. ni. 1.107; a. ni. 4.45). Atha vā sakesu dhammesūti attano dhammesu. Attadhammā nāma atthakāmassa kulaputtassa sīlādidhammā. Sīlasamādhipaññādayo hi vodānadhammā ekantahitasukhasampādanato purisassa sakadhammā nāma, na anatthāvahā saṃkilesadhammā viya paradhammā. Tesaṃ sīlādīnaṃ pāripūriyā pāraṃ pariyantaṃ gatoti pāragū. ‘‘Akkula pakkula’’iti evaṃ vihiṃsanakapayogaṃ. Ajakalāpena (udā. 7) hi tadā bhagavantaṃ bhīsāpetukāmena kataṃ yakkhagajjitaṃ ‘‘akkula pakkula’’ iti iminā ākārena sattānaṃ sotapathaṃ agamāsi, tasmā taṃ ‘‘akkulaṃ pakkulakaraṇa’’nti vuttaṃ.
“内在的观慧执着已起”，此为特指法中之成就，且教示于成就者。又说「诸法皆当悉得究竟」，《杂阿毗尼经》中有此教示。成就者洞达五阴之遍知究竟；因此其因缘之生起、灭尽、灭尽道及除去之确证皆圆满具足，故他证得圆满境界。事实上，一切皆由直接体悟作为基础，亦得四圣谛究竟通达。《杂阿毗尼经》和《增支部》中亦云：「在这世间，我于这个俗人中，分别得悉世界与世界的生起。」亦或指自己法中。所谓自性法，是指欲界子弟所行的戒法等。戒、定、慧三学为内在法，则谓有益、安乐圆满者为自性法，非有害败坏者如烦恼法为他性法。基于戒等圆满已达到终极，则谓成就者。所谓“无赃有清”，指此种对于彼岸的功德报喜。佛陀曾有一段示现用语，称「无赃有清」，以击退恶魔，导致众生得以得入初果之道，故称为“无赃净行”。
Nābhinandatīti ‘‘ayaṃ maṃ daṭṭhuṃ āgatā’’ti na tussati. Yasmā pana ‘‘bhagavato bhāsitaṃ abhinandī’’tiādīsu (ma. ni. 1.88) viya sampaṭicchanatthopi abhinandasaddo hoti, tasmā vuttaṃ ‘‘cittena na sampaṭicchatī’’ti. Na socatīti ‘‘mayā asammoditā gacchatī’’ti na cittasantāpaṃ āpajjati. ‘‘Saṅgā saṅgāmajiṃ mutta’’nti idaṃ abhinandasocanānaṃ abhāvassa kāraṇavacanaṃ.
不称为欢喜，谓此为“此人来见我”而心不生欢喜。因为在“世尊所说者当欢喜”等（《增支部·一八八》）文中，欢喜之声是为聚集注意而生，故言“心不聚集”。不称为忧伤，即“我不欢喜而离去”不生心苦恼。“断离烦恼”者，于欢喜与忧伤之缺失，说明其缘故也。
Tenāti udake nhānena. Tenevāha ‘‘na udakena sucī hotī’’ti. Tassattho – udakummujjanādinā neva sattānaṃ suci pāpato suddhi nāma hotīti. Udakummujjanādīni hi idha uttarapadalopena ‘‘udaka’’nti vuttaṃ. Udakenāti vā ummujjanādikiriyāsādhanabhūtena udakena sattānaṃ suci pāpasuddhi na hotīti. Atha vā sucitena yathāvuttena udakena pāpamalato suddho nāma satto na hotīti. Yadi siyā, sabbesameva macchabandhānaṃ pāpasuddhi siyā. Tenāha ‘‘bahvettha nhāyatī jano’’ti. Mātughātādipāpakammakārīnaṃ, aññesañca gomahiṃsādīnaṃ udakaṃ orohantānaṃ antamaso macchakacchape upādāya sabbesampi pāpasuddhi siyā , na panevaṃ hoti. Kasmā? Nhānīyapāpahetūnaṃ appaṭipakkhabhāvato. Yañhi yaṃ vināseti, so tassa paṭipakkho. Yathā āloko andhakārassa, vijjā avijjāya, na evaṃ nhānaṃ pāpassa, tasmā niṭṭhamettha gantabbaṃ ‘‘na udakena sucī hotī’’ti. Yena pana suci hoti, taṃ dassetuṃ ‘‘yamhi saccañcā’’tiādi vuttaṃ. Tattha saccanti vacīsaccañca viratisaccañca. Atha vā saccanti ñāṇasaccañceva paramatthasaccañca. Dhammoti seso ariyadhammo. Saccassa panettha visuṃ gahaṇaṃ tassa bahukāratādassanatthaṃ. Sesaṃ suviññeyyameva.
所谓“用水澡浴”，即此水。并有“非以水清净”之说。其意谓——因水浸浴等者，并非生灵清净，非善恶之净化。水饱满等以足为水，非以众生清净恶净为准。浴以水者，不能令众生净於恶污。若以浴得净，则凡所有水族拘束类悉为恶净，然非如是。故言“多人于此沐浴”。杀亲等作恶者，及他杀牛杀生者浸水，其水最为污秽，则众生悉为恶污，非如言也。何以故？浴者罪之反面也，彼所灭即其反面。犹光于暗，智于愚，无浴恶者，故此当止，谓“非以水清净也”。由何得清净？当显诚实等义。如言“真理者”等。此处之真指语真与戒真。又指智真与法真。法乃圣法。真理于此难以厘清，因众多比喻，仅当以理会之。
Jātibalanisedhakanti jātimattabrāhmaṇānaṃ bhovādikānaṃ paṭisedhakaṃ. Jātivādassa vā nisedhakaṃ, ‘‘na jaccā brāhmaṇo hotī’’ti (su. ni. 655) hi vuttaṃ. Thero hi tathāvādena te aniggaṇhantopi niggaṇhanto viya hotīti katvā vuttaṃ.
所谓否定出生者者，谓仅以出身论婆罗门等诸等否定者。亦谓反出生论者，“非因出生为婆罗门”之理（《长部注·六五五》）有所说。此中长老以此义，虽不可截然否定，仍为可否定，如以论断为说。
§105
105.Vimuttiyanti anupādisesanibbānadhātuyaṃ.
105.「解脱者」者，即无所凭依无余灭尽涅槃法之意。
Savāsananti ettha khīṇāsavassāpi akhīṇāsavasadisakāyavacīpayogahetubhūtā santāne kilesabhāvanā vāsanā nāma āyasmato pilindavacchassa (a. ni. aṭṭha. 1.1.215; dha. pa. aṭṭha. 2.pilindavacchattheravatthu) vasalavohāro viya, saha vāsanāyāti savāsanaṃ, bhāvanapuṃsakañcetaṃ ‘‘visamaṃ candimasūriyā parivattantī’’tiādīsu (a. ni. 4.70) viya. Yathāvuttavāsanampi asesetvāti attho. Kummaggapariharaṇavasena maggasampaṭipattīti magge kusalo amaggepi kusalo eva hoti. Bhagavā pana sabbaññutāya sabbattheva kusaloti āha ‘‘magge ca amagge ca kovido’’ti.
所谓“余染”者，此处意即余染消灭，然无余染所在之根、所、境皆复存，乃于有漏烦恼成就之渴爱称为余染，谓阿阇世尊僧伽跋陀长老（出自《增支注·一二一五》；《法句经注·第二卷·僧伽跋陀尊者传》）犹如流莺之啼鸣，依存于余染，合以余染、即名称，故称也。如“月转日转”，表明如是余染。余染虽依旧，有除断坏障之意。若修止息法，谓行道得修习者，于道则为善者，不善亦为善；全知者亦说“于道与不道皆了达”。
§106
106.Tamena yuttoti yathāvuttatamo tassa atthīti tamo, puggalo. Appakāsabhāvena ṭhitā khandhāva tamo. Ālokabhūtoti jātiguṇāloko, pākaṭaguṇoti attho.
106.“与彼相应”者，谓彼最合适意义，即谓暗，谓色身若果躯，其体为暗。所谓智慧之光，即出身本质显现之光，此谓意。
Kilesamayaṃ bandhanaṃ ‘‘daḷha’’nti vadanti. Yato saccāni paṭivijjhantā buddhāva naṃ chindanti, na aññe.
称烦恼的结合为“坚固”者，因真理所穿破，唯有佛陀能断除此结，其他众生断不了。
Ducchedanatthena satipi daḷhabhāve sithilavuttitaṃ tassa dīpetuṃ ‘‘bandhanabhāvampī’’tiādimāha. Tena ‘‘aho sukhumataraṃ kho, bhikkhave, mārabandhana’’nti vuttaṃ.
为了说明坚固的意义，以断除为目的，称其为“结之性”等。由此说：“比库们啊，魔的结缔实在微妙。”
§107
107. Yadipi cetanā kusalākusalasādhāraṇā, apuññābhisaṅkhāro idhādhippetoti tassa vasena atthaṃ dassento ‘‘akusalacetanāvasena cetetī’’ti āha. Cetanaṃ abhisandahanaṃ, cittassa byāpārāpattibhāvena pavattīti attho. Yasmā pana cetanā yadā viññattiṃ samuṭṭhāpeti, tadā diguṇussāhādiguṇavāyāmā viya hutvā pākaṭaṃ payogaṃ nipphādeti, tasmā ‘‘pakappetī’’ti vuttā. Pākaṭappayogakappanañhettha pakappanaṃ adhippetaṃ. Tenāha ‘‘tameva pakappetī’’ti. Paccayaṭṭho idha ārammaṇatthoti vuttaṃ ‘‘pavattiyā paccayo hotī’’ti.
107. 尽管意志是善不善与中性共通，且非功德之聚积，然此处有分别，其义为“以不善意志感召”。意志即专注，是因心生起活动。因为意志激发识，于是如双重努力般产生明显的作用，称为“成就”。对明显作用的消除即为成就的对治，故云“正是成就”。此中古义为根本条件，称为“随活动为条件”。
§108
108. Yathā jalasamuddassa vīcisamuṭṭhānavasena labbhamāno vego ‘‘vīcimayo’’ti vuccati, evaṃ cakkhusamuddassāpi rūpāvabhāsanavasena labbhamāno vego ‘‘rūpamayo’’ti vutto. Eseva nayo sesesupi. Āviñchanatoti ākaḍḍhanato, ākaḍḍhanañcettha santānassa tanninnabhāvahetutāya daṭṭhabbaṃ.
108. 犹如江海水流聚集成势，即称为“水流充满”，眼海亦因色相之显现而产生势，称为“色充满”，其余亦同。所谓浸润，是因流量汇集成势，说明该势作为连续体的存在缘起之故。
Samudanaṃ kilesatemanaṃ, avassavahetutā, kilesānaṃ ūmiādisadisatā samāvaṭṭanena sattānaṃ anatthāvahatāya veditabbā. Uparūpariveguppattiyā upagatassa uṭṭhātuṃ appadānena, guṇasāravināsanena ca kodhupanāhādīnaṃ ūmiādisadisatā daṭṭhabbā.
水势状态即烦恼之势，因积聚而成，因烦恼及其类似事物如根茎，聚合环绕致生命体逆转。因起伏反复导致能量涌现，少因激起振作，亦因实力消失及愤恨等产生的水势状态显现。
Abhimukho nandatīti tadārammaṇaṃ sukhaṃ somanassaṃ sādiyanto sampaṭicchati. Abhivadatīti taṇhābhinivesavasena abhinivissa vadati. Tañhissa abhinivesaṃ dīpetuṃ ‘‘aho sukha’’ntiādi vuttaṃ. Ajjhosānaṃ adhimuccanabhūtāya taṇhāya taṇhāvatthukassa anupavisitvā āveṇikatākaraṇanti āha ‘‘ajjhosāya tiṭṭhatīti gilitvā pariniṭṭhapetvā’’ti.
面向喜悦者因缘现前感受喜乐而共鸣。臣服者因渴爱固着而臣服。为显现渴爱的固着，故说“啊，喜悦”等语。为断除疾患之渴爱，不入于渴爱的对象，此谓净除煽动，因此说“如卧者止息，即吞咽并终结”之意。
§109
109.‘‘Kasmā’’tiādinā santāpadukkhānaṃ asuppatikārataṃ āha ‘‘yena vā pakārenā’’ti. Yenāti yena vā kāmajjhosānadiṭṭhijjhosānabhūtena micchābhinivesappakārena. Gahaṭṭhapabbajitā tathārūpaṃ katvā attano vaḍḍhiñca maññanti. Avaḍḍhi eva pana hoti tassa pakārassa vaḍḍhiyaṃ anupāyabhāvato ca upāyabhāvato ca avaḍḍhiyaṃ. Tathāpīti tattha tattha icchāvighātaṃ pāpuṇantopi. Yasmā ito bāhirakā sabbena sabbaṃ bhavanissaraṇaṃ appajānanto mandakilesaṃ dīghāyukaṃ sukhabahulaṃ ekaccaṃ bhavaṃ teneva mandakilesādibhāvena ‘‘nibbāna’’nti samanupassanti, tasmā bhavena bhavavippamokkhaṃ vadantīti.
109. 『何以故』等语，为的是述说欲界烦恼中不善施行之义。所谓『依何方便』，即指依凭各种对欲界贪著与见执等虚妄坚定加执着之方便。居家人和出家人等皆依此而成就并自以为增长。然其实并无真实增长，因该方便既无增长亦无对治，只是依此方便的增长而已。此义表明，即便于处处皆得欲念障碍，尽管如是，因由外求与全然不悟出世间法，故对少数贪欲染污久住且多乐乐的存在，视为涅槃。故此处教导以有为境界起脱为解脱义。
Bhavadiṭṭhisahagatā taṇhā purimapade uttarapadalopena bhavataṇhāti vuttāti āha ‘‘bhavataṇhātiādīsu viyā’’ti.
所谓对有见所缔结的渴爱，依前说法除去后者，就是断除有渴爱等故，故说『断除有渴爱等』。
Yatthāti yasmiṃ bhave.
所谓『于何处』，即于有中也。
Tato evāti bhūtaratiyā eva. Aññamaññañhi sattānaṃ chandarāgo balavā hoti. Anavasesatoti anavasesena, na kiñci sesetvā.
『因此』者，指于有界间。众生之间的爱欲恣意而强盛。所谓非剩余，指未有任何部分被剩余，完全无余。
Saṃsārasotassa anukūlabhāvena gacchatīti anusotagāmī. Tasseva paṭikkūlavasena nibbidānupassanādīhi pavattatīti paṭisotagāmī, acalappasādādisamannāgamena ṭhitasabhāvoti attho.
因顺从轮回流转，故谓为随流者。因逆反为无常嫌离等，故谓为逆流者。以不动初心、无染净心等众具相，则谓为坚定自性。
§110
110. ‘‘Palabbhati, nikhajjatī’’tiādīsu viya upasaggo padavaḍḍhanamattanti āha ‘‘abhijātikoti jātiyo’’ti. Kaṇhadhammasamannāgatattā vā kaṇho. Paṭhamavayepi majjhimavayepi pāpasamaṅgī hutvā ṭhito kaṇhadhamme abhijāyati, pacchāpi pāpaṃ pasavatīti attho. Sukkoti vā ettha vuttavipariyāyeneva attho veditabbo.
110. 『疏远、黯然赴灭』诸语，如同增上词，用以说明『生本』之义。因带有黑暗性质而称为黑。初禀中道，虽与恶业相应，仍坚立于黑暗法中生起，但其后随恶业消除。至于『安乐』，此处当按文义反意理解。
§111
111.Purimasminti purimasmiṃ pade. Visaye bhummaṃ tattha deyyadhammassa patiṭṭhāpanato. Dutiye adhikaraṇe, tadadhikaraṇañhi nibbānanti. Gahaṭṭhapabbajitakiccesu vā visiṭṭhadhammadassanatthaṃ paccayadānārahattānaṃ samadhuratāniddeso. Atha vā yena yena pana vatthunāti rūpārūpanirodhādinā taṇhāvatthunā. Amarāvikkhepavatthuādināti ettha ādi-saddena subhasukhādimicchābhinivesavatthuṃ saṅgaṇhāti. Yathā vā taṇhādiṭṭhiduccaritānaṃ vasena saṃkilesabhāgiyassa suttassa vibhāgo, evaṃ samathavipassanāsucaritavasena taṇhāvodānabhāgiyādisuttavibhāgoti dassetuṃ pāḷiyaṃ ‘‘taṇhā…pe… niddisitabba’’nti vuttaṃ.
一、前文所指所谓“前文”乃指上文中。其意为：在此境界内，主要是针对该处所说的法的建立而言。第二论题中，即在此论题里所言的涅槃。涉及居家出家之事，乃是为了显示阿拉汉所具足的证悟清净境界，后文即对此有所说明。又或谓“以何种事物”为依，盖指以色、无色及诸止灭之类渴爱之对象。所谓“无死漏因缘等”，此处用“初始语”汇摄包含了聚集诸众错误执着于不善不净及苦乐之类的对象。例如观于渴爱等所陷之恶趣乃至与之相应的恶趣所属经文章节，如“渴爱……者应当摒止”所示，即以此表达渴爱及其相关之恶法应当摒弃。此文乃为提示。
Idaṃevaṃ pavattanti yathā ducintitādivasena bālo hoti puggalo, evaṃ tassa ducintitacintitādibhāvanāvasena pavattaṃ idaṃ saṃkilesabhāgiyaṃ nāma suttanti pubbe saṃkilesadhammavibhāgena vuttaṃ idāni sāmaññato saṅgahetvā vadati. Idaṃ vāsanābhāgiyaṃ suttanti etthāpi iminā nayena attho veditabbo.
此乃说明：如愚夫因忧虑妄想而为所困，亦如此人因忧虑妄想等心态而起的杂染烦恼称为“杂染法”，此前在诸烦恼法的分类中已有详细分析；此处依惯例，统摄而言。所谓“此乃习气所熏染法”，则应于此善巧引导中了知其义。此种杂染由习气引起，故以此名之。
Kilesaṭṭhānehīti kilesānaṃ pavattiṭṭhānehi. Kilesāvatthāhīti kilesānaṃ pavattiākāravisesehi. Kāmarāgādīhi saṃyujjati kāmarāgādihetu kammavipākādinā. Satipi tesaṃ kālantaravuttiyaṃ saṃyutto nāma hoti, yato kāmarāgādayo ‘‘saṃyojana’’nti vuccanti. Upādiyatīti daḷhaṃ gaṇhāti pavatteti. Sesaṃ vuttanayattā, uttānattā ca saṃvaṇṇitaṃ.
所谓“烦恼源头”，即诸烦恼之发生处；“烦恼境界”，即烦恼所依之各类特殊现象形态。诸烦恼因缘包括诸如贪欲及嗔恚等，其因果业报并非恒常不变，故称之为“结缔”，即贪欲等系结缔之业。此处“结缔”涵盖恒常伴随于诸贪欲等的时间流转。所谓“执著”，即紧紧攀缘、执持，即执着物及烦恼而生起，活动变化亦称为“发生”。余下部分依次列举，涵义明晰。
§112
112.Udāharaṇavasenāti nidassanavasena, ekadesadassanavasenāti attho. Sakalassa hi pariyattisāsanassa soḷasahi paṭṭhānabhāgehi gahitattā. Yathā tadekadesānaṃ soḷasannampi paṭṭhānabhāgānaṃ gahaṇaṃ udāharaṇamattaṃ, tesaṃ pana soḷasannaṃ ekadesaggahaṇaṃ udāharaṇanti kimettha vattabbaṃ. Tena vuttaṃ ‘‘ekadesadassanavasenāti attho’’ti. Kasmā panettha pāḷiyaṃ paṭṭhānassa ekadesova udāhaṭo, na avasesoti? Nayanidassanatthaṃ. Iminā nayena avasesopi paṭṭhānabhāvo veditabboti.
一百一十二节。所谓“以缘治示”为以示例导引；“以十一缘示”为表达含义。因整部释教法义共有十六缘部为纲领。正如对十一缘部中十六缘部的示范抓要，故以示例导引为解释手段。此处说“十一缘示义”，为解释何故仅以缘部之十一为例，不涵盖全部？此由示现导引之意图决定之。由此认为，缘部显含其中，故非遗漏。
Tattha ‘‘appampi ce saṃhita bhāsamāno…pe… sa bhāgavā sāmaññassa hotī’’ti (dha. pa. 20) idaṃ vāsanābhāgiyañca asekkhabhāgiyañca. Ettha hi ‘‘appampi ce saṃhita bhāsamāno’’ti idaṃ vāsanābhāgiyaṃ, ‘‘sa bhāgavā sāmaññassa hotī’’ti idaṃ asekkhabhāgiyaṃ.
其中语“即便说语合时……世尊即得上位”，乃现名为“习气部分”与“不染部分”。此处“即便说语合时”指习气部分，“世尊即得上位”指不染部分。
Tathā maghadevasuttaṃ. Tattha hi ‘‘bhūtapubbaṃ, ānanda, imissāyeva mithilāyaṃ maghadevo nāma rājā ahosi dhammiko dhammarājā dhamme ṭhito mahādhammarājā, dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva janapadesu ca, uposathañca upavasati cātuddasiṃ, pañcadasiṃ, aṭṭhamiñca pakkhassā’’tiādi (ma. ni. 2.308), idaṃ vāsanābhāgiyaṃ. ‘‘Idaṃ kho panānanda, etarahi mayā kalyāṇaṃ vattaṃ nīharitaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī’’ti (ma. ni. 3.189) idaṃ asekkhabhāgiyaṃ. ‘‘Pamādaṃ appamādena, yadā nudati paṇḍito’’ti (dha. pa. 28) idaṃ nibbedhabhāgiyaṃ. ‘‘Paññāpāsāda…pe… avekkhatī’’ti (dha. pa. 28) idaṃ asekkhabhāgiyanti idaṃ nibbedhabhāgiyañca asekkhabhāgiyañca.
又如《魔天王经》中记载：“阿难，当初米提拉国之魔天王，王号‘魔王’，行持正法，为法王而立，遍行诸婆罗门及居民村落，于每月十四、十五、八日行持守斋。”(中部二卷308页)此为习气部分。又言：“阿难，此际我所示之善行，专为厌离、离欲、平静、证悟、涅槃而成。”(中部三卷189页)此为不染部分。又如《增支部》第28经云：“慧者以无遗漏而防护错失。”此乃断尽部分。又《增支部》第28经言：“慧者具有坚固智慧宝座，善于观察。” 此为不染与断尽并具部分。
Tathā ‘‘tīṇimāni, bhikkhave, indriyānī’’ti (saṃ. ni. 5.493) suttaṃ. Tattha ‘‘tīṇimāni, bhikkhave, indriyāni. Katamāni tīṇīti? Anaññātaññassāmītindriyaṃ aññindriya’’nti idaṃ nibbedhabhāgiyaṃ, ‘‘aññātāvindriya’’nti (saṃ. ni. 5.493) idaṃ asekkhabhāgiyaṃ.
世尊说：『比库们，三根门』经（集注第5卷第493节）。其中说：『比库们，三根门。何为三？无知根与余根』，此是断除部分；又说『无知根』，此为不续部分。
Raṭṭhapālasuttaṃ (ma. ni. 2.293 ādayo) saṃkilesabhāgiyañca vāsanābhāgiyañca asekkhabhāgiyañca. Tattha hi ‘‘ūno loko atitto taṇhādāso’’tiādinā (ma. ni. 2.306) saṃkileso vibhatto, ‘‘eko vūpakaṭṭho’’tiādinā (ma. ni. 2.299) asekkhadhammā, itarena vāsanādhammāti.
《护国经》（中部第2卷第293节起）论及累障部分、渴爱部分及不续部分。其中『漏浊世界已越渴爱者』之类为累障区分，『独一不续果』之类为不续法，与渴爱法不同。
‘‘Dhamme ca ye ariyapavedite ratā, anuttaro te vacasā manasā kammunā ca;
『在法中，诸圣人所证诸法，至上者为言语、意念及业』（相应部注第332节）；
Te santisoraccasamādhisaṇṭhitā, sutassa paññāya ca sāramajjhagū’’ti. (su. ni. 332);
『他们安住善妙净禅定中，具闻慧于法中至要要领』。
Idaṃ vāsanābhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca. Ettha hi ‘‘dhamme ca ye ariyapavedite ratā’’ti ayaṃ vāsanā, ‘‘anuttarā…pe… saṇṭhitā’’ti ayaṃ nibbedho, ‘‘sutassa paññāya ca sāramajjhagū’’ti asekkhadhammā.
此为渴爱部分、断除部分及不续部分。所谓『在法中诸圣人所证诸法』意指渴爱；『至上……安住』谓断除；『具闻慧于法中至要要领』为不续法。
Tathā ‘‘saddho sutavā niyāmadassī’’ti gāthā (su. ni. 373). Tattha hi ‘‘saddho sutavā’’ti vāsanā, ‘‘niyāmadassī vaggagatesu na vaggasāri dhīro, lobhaṃ dosaṃ vineyya paṭigha’’nti nibbedho, ‘‘sammā so loke paribbajeyyā’’ti asekkhadhammā.
如『信受闻法，见律次第』之句（相应部注第373节）。其中『信受闻法』为渴爱；『见律次第，非律界中入律明智，断贪嗔恨』为断除；『正于世间行游』为不续法。
Sabbāsavasaṃvaro parissayādīnaṃ vasena sabbabhāgiyaṃ veditabbaṃ. Tattha hi saṃkilesadhammā, lokiyasucaritadhammā, sekkhadhammā, asekkhadhammā ca vibhattā. Asabbabhāgiyaṃ pana ‘‘passaṃ passatī’’tiādikaṃ (ma. ni. 1.203) udakādianuvādanavacanaṃ veditabbaṃ. Evametasmiṃ soḷasavidhe sāsanapaṭṭhāne ete taṇhādivasena tayo saṃkilesabhāgā, vodānādivasena tayo vāsanābhāgā, sekkhānaṃ sīlakkhandhādīnaṃ vasena tayo nibbedhabhāgā, asekkhānaṃ sīlakkhandhādīnaṃ eva vasena tayo asekkhabhāgā, tesaṃ vasena mūlapaṭṭhānāni eva dvādasa honti. Tāni pana vitthāranayena vibhajiyamānāni channavutādhikāni cattāri sahassāni honti. Yathādassanaṃ panetāni uddharitabbāni. Tāni pana yasmā saṅgahato kāmataṇhādivasena tayo taṇhāsaṃkilesabhāgā, sassatucchedavasena dve diṭṭhisaṃkilesabhāgā, kāyaduccaritādivasena tayo duccaritasaṃkilesabhāgāti aṭṭha saṃkilesabhāgā. Dhammāmisābhayadānavasena tividhaṃ dānamayaṃ puññakiriyavatthu, kāyasucaritādivasena tividhaṃ sīlamayaṃ puññakiriyavatthu, samathavipassanāvasena duvidhaṃ bhāvanāmayaṃ puññakiriyavatthūti aṭṭheva vāsanābhāgā.
应当透彻了解断尽一切烦恼的诸种止息及别境之法。因其中包含着污垢法、世俗善法、修习法及不修习法之差别。而非完全构成之法则，应理解为如“见者所见”等水类比喻化用之语。依此，在此十六种教法次第中，上述三种结集者以渴爱等烦恼分别而成污垢类，第三者以煞恼等习气分别而成习气类，第四者以修习之戒蕴等分别而成断除类，第五者以非修之戒蕴等分别而成非修习类。由此根本次第共十二种，而若细分详辨，更为四万余种。正如所示，当从中归纳须了解者。因这结集者中，因贪欲渴爱等为三种渴爱之污垢，因杀戒等破戒受损为二种见惑之污垢，因身口恶行等不善行为为三种恶行污垢，共八种污垢法。又以以法安立、布施三种为三种布施类善行根本，身行正业三种为三种戒善根本，修止观两种修行为二种禅定修习根本，合为八种为习气类。
Saddhānusārī saddhāvimutto dhammānusārī diṭṭhippatto kāyasakkhīti (pu. pa. mātikā 7.32-36; pu. pa. 26-30) pañcannaṃ sekkhānaṃ paccekaṃ tayo sīlādikkhandhāti pannarasa nibbedhabhāgā, suññatānimittāpaṇihitabhedā paññāvimuttānaṃ tayo aggaphaladhammā, tesu paccekaṃ tayo tayo sīlādikkhandhā, tathā ubhatobhāgavimuttānanti aṭṭhārasa, sikkhitabbābhāvasāmaññena asaṅkhatadhātuṃ pakkhipitvā ekūnavīsati asekkhabhāgā, iti purimāni ekatiṃsa, imāni ekūnavīsatīti samapaññāsa saṃkilesabhāgiyādidhammā honti. Tasmā imesaṃ samapaññāsāya saṃkilesabhāgiyādidhammānaṃ vasena samapaññāsa suttāni honti.
信顺者、证悟信者、法顺行者、正见得者及身证慧者五者，分别对应三种修习法及五十个断除法之差别，合共十五种断除类。以空性正见、智断之无分别等为慧解脱三种法，又各分别对应三种修习法，共十八种，是须受学之戒蕴法。加上分别无余的无染心所，即约三十一个，是所有断垢类法的总数。因此，以这总括三十多个断垢类的根本为本，有三十多个经文为叙述依据。
Yasmā ca te paññāvimuttā ubhatobhāgavimuttavibhāgaṃ akatvā asaṅkhatāya dhātuyā aggahaṇena nippariyāyena asekkhabhāgābhāvato naveva asekkhabhāgāti samacattālīsa honti, tasmā peṭake ‘‘cattārīsāya ākārehi pariyesitabbaṃ, paññāsāya ākārehi sāsanapaṭṭhānaṃ niddiṭṭha’’nti (peṭako. 21) ca vuttaṃ. Saṅgahato eva pana pubbe vuttavitthāranayena soḷasa honti, puna tividhasaṃkilesabhāgiyādivasena dvādasa honti, puna taṇhādiṭṭhiduccaritasaṃkilesataṇhādiṭṭhiduccaritavodānabhāvena cha honti, puna saṃkilesabhāgiyaṃ vāsanābhāgiyaṃ dassanabhāgiyaṃ vāsanābhāgiyaṃ asekkhabhāgiyanti pañca honti, puna mūlapaṭṭhānavasena cattāri honti, puthujjanabhāgiyasekkhabhāgiyaasekkhabhāgiyabhāvena tīṇi honti, puna saṃkilesabhāgiyavodānabhāgiyabhāvena dve eva honti. Paṭṭhānabhāvena pana ekavidhameva, iti paṭṭhānabhāvena ekavidhampi saṃkilesavodānabhāgiyabhāvena duvidhanti vibhāgato yāva channavutādhikaṃ catusahassappabhedaṃ hoti, tāva netabbaṃ. Evametaṃ paṭṭhānaṃ saṅgahato, vibhāgato ca veditabbaṃ.
若说这些慧解脱者及双重断除法等不加分割，仅详用无分别境取摄，则仅十八种非修行类法。故经藏中说：“以四十四种形态探究，应以五十种形态明说教法。”前述有十六种详分，复以三种断垢又分十二种，复因渴爱、见惑、不善破戒等六种，又以断垢、习气、见、习结合为五种，复以根本次第四种，复以凡夫与断垢、修学三种为三种，复以断垢与见受二种，合计四十九种。如以根本次第一律，则为一，依断垢习气合为二。总计虽多，如此细分达到四万余种，应当如是理解。如此结集、分类理应彻底分明。
Imassāpi paṭṭhānavibhāgassa, na purimassevāti adhippāyo. Lokikaṃ assatthīti, lokikasahacaraṇato vā lokiyaṃ, suttaṃ padesenāti ekadesena. Sabbapadesūti taṃtaṃtikānaṃ tatiyapadesu. Buddhādīnanti buddhapaccekabuddhabuddhasāvakānaṃ. Dhammo panettha buddhādiggahaṇena veditabbo, ādisaddena vā.
此处对根本次第分法的上位指导为：所谓世俗，“世俗”的义为随俗合群，即属世俗的意思；“正念”一词为单义含义。“诸多名词”则是在第三义层面。所谓佛等，指诸佛、辟支佛、佛弟子等。“法”于此应取涵盖诸佛及辟支佛所证悟的义，或是含有其义的首义名词。
Pariṇamatīti paripaccati. Dharantīti pabandhavasena pavattanti. Nti pāpakammaṃ. Teti kusalābhinibbattakkhandhā. Rakkhanti vipākadānato vipaccituṃ okāsaṃ na dentīti attho. Ayañca attho upapajjavedanīyesu yujjati, itarasmimpi yathārahaṃ labbhateva. Tenāha ‘‘dutiye vā tatiye vā attabhāve’’ti.
“变化”意为顺缘而生，“执著”指因束缚而起，结尾“未”表示恶业；“有”意指善业及能够导致涅槃的行集；“护持”意为以果报的给予而不使其失败。此义同样适用于感受业果之有情，而在其他者中也与相应所得相称，因此说“第二或第三存在”。
§113
113. Attano anavajjasukhāvahaṃ paṭipattiṃ paṭipajjanto paramatthato attakāmo nāmāti āha ‘‘attano sukhakāmo’’ti. Sukhānubandhañhi sukhaṃ kāmento sukhameva kāmetīti ca sukhakāmoti.
第113条：修行者若行持自身无过错、令自己安乐的修学法，实质上是自愿自得其乐者，因此语云“自得其乐者”。以追求相续的快乐者，即是乐欲修，终究欲得安乐即为乐欲者。
Vitthataṭṭhenāti suvipphāradiṭṭhīnaṃ pavattanaṭṭhānatāsaṅkhātena vitthāraṭṭhena.
此处“详尽”者，谓因势境开示，由于已达至通达明了之正见境地，故称为详尽。
§114
114.Diṭṭhe dukkhādidhammeti bhāvenabhāvalakkhaṇe bhummaṃ, dukkhādidhamme diṭṭhe ñāteti attho.
114.于所见苦等法，因成色现及非现两相之分别，实为真实；于所见苦等法，因乃分别意所知之意而认识，亦即此义。
‘‘Uddha’’ntiādi kāladesānaṃ anavasesapariyādānanti āha ‘‘uddhanti anāgataṃ, upari cā’’tiādi. Gamanenāti cutūpapātagamanena.
所谓“升起”等，即指时令与处所未必相连续，故谓“升起”者，指未来，谓“在上等”，其中“上”等词；“去往”等者，指随顺曲折之趋去。
§115
115.Nagaradvārathirakaraṇatthanti nagarassa dvārabāhathirakaraṇatthaṃ. Gambhīranematāyāti ‘‘nemaṃ’’vuccati nikhātathambhādīnaṃ pathaviṃ anupavisitvā ṭhitappadeso , gambhīraṃ nemaṃ etassāti gambhīranemo, tassa bhāvo gambhīranematā, tāya. Kampanaṃ yathāṭhitassa ito cito ca sañcopanaṃ, cālanaṃ ṭhitaṭṭhānato cāvanaṃ. Ajjhogāhetvāti aviparītasabhāvābhisamayavasena anupavisitvā, anupaviṭṭho viya hutvāti attho.
115.所谓城门栅栏，谓城之两侧之门柱及围栏之用。因土壤坚硬稳定，称作“根基牢固”，又因其如地而不坐陷，故称“稳固牢实”，其意即为“根基牢固”，因表现为坚实所以称为“牢固根基”，由此成“牢固”概念。震动如动土前后摇动之相，起伏乃向上下屈伸。所谓“下塌原因”，谓非反常之情趣，较之不坐之状如同存在。
Saṃyojanānaṃ pajahanavasenāti gāthāya vacanasesaṃ ānetvā dasseti. Atha vā pahātabbassa pahānena vinā na bhāvanāsiddhīti atthasiddhaṃ pahātabbapahānaṃ ajjhattaṃ, bahiddhāti padadvayena yojetvā dassetuṃ ajjhattaṃ bahiddhāti orambhāgiyauddhambhāgiyasaṃyojanānaṃ visaṃyogagahitoti imamatthaṃ pāḷiyā samatthetuṃ ‘‘tenāha sabbaloke’’ti vuttaṃ.
谓舍弃诸结，因《偈》文句所显说。又或若无舍弃者，修行未成，故舍弃当舍内外二类，连接前后根本本末结缚，使之断离，此义为巴利所明，谓世间皆因由此断结而得解脱。
Alobhasīsenāti alobhena pubbaṅgamena, yato yogāvacaro ‘‘nekkhammacchando’’ti vuccati. Asubhasaññā rāgappaṭipakkhatāya ‘‘visesato alobhappadhānā’’ti vuttā, dasāsubhavasena vā. Adhigatajjhānādīnīti ādisaddena vipassanādīni saṅgaṇhāti. Vihiṃsāratirāgānaṃ byāpādahetukato cattāropi brahmavihārā abyāpādapadhānāti āha ‘‘catu…pe… abyāpādo dhammapada’’nti. Adhigatāni jhānādīnīti yojanā. Dasānussati…pe… adhigatāni sammāsati dhammapadaṃ satisīsena tesaṃ adhigantabbattāti adhippāyo. Ānāpānabhāvanāyaṃ samādhipi padhāno, na sati evāti dassanatthaṃ ‘‘dasakasiṇa…pe… sammāsamādhi dhammapada’’nti vuttaṃ. Catudhātuvavatthānavasena adhigatānampi ettheva saṅgaho daṭṭhabbo.
所谓“无贪者”，因先前无贪作前提，行称“无贪志愿”。因对非美相生不喜彼缘，谓专注无贪之处。修得禅等诸果，称集光明，谓观慧等。由恚嗔所致而成四无量心者，谓无瞋心修行，称为“无瞋相应”，此为《法句经》中“慈悲喜舍”四无瞋之行。修得禅等谓联结。誦十念佛等正念功德，谓当得等此为至善。念入出息修禅定，为此相应，此非仅指念处禅定故也。因应四界皈依，修得禅等者，此处亦可归纳体现。
§116
116.Upalakkhaṇakāraṇānīti sañjānananimittāni.
116. 上显著因缘者，即诸生起之缘由。
Pāpameva pāpiyoti āha ‘‘pāpaṃ hotī’’ti, ‘‘pāpiyo’’ti ca liṅgavipallāsavasena vuttaṃ. Ekavacane bahuvacananti ekavacane vattabbe bahuvacanaṃ vuttaṃ.
谓恶为恶行者，言“恶乃生”为是，称“恶者”亦是，此乃因性别倾倒而说。单数与复数，乃言当以单数说时复数亦说，
§117
117.Olīyanataṇhābhinivesavasenāti bhavataṇhābhavadiṭṭhivasena. Tā hi bhavesu satte allīyāpenti. Atidhāvanābhinivesavasenāti ucchedadiṭṭhivasena. Sā hi avaṭṭupacchedameva vaṭṭupacchedaṃ katvā abhinivisanato atidhāvanābhiniveso nāma. Olīyantīti sammāpaṭipattito saṅkocaṃ āpajjanti. Abhidhāvantīti sammāpaṭipattiṃ atikkamanti.
117. 因为患渴投著者，即生渴无生见。盖众生于有中烦恼如缠绕束缚。过疾投著者，即灭见有也。谓断除轮回者，断之而投著，名为过疾投著。患渴者即正行中生起缩心，投著者则越正行。
Tesañcāti tesaṃ ubhinnaṃ abhinivesānaṃ, tadaññesañca sabbamaññitānaṃ.
此等者，是二投著，以及其余诸诸所执的投著。
§118
118.Idaṃ iṭṭhavipākaṃ aniṭṭhavipākanti idaṃ iṭṭhavipākasaṅkhātaṃ aniṭṭhavipākasaṅkhātaṃ phalaṃ.
118. 此为喜果，非喜果者，即此称为喜果者与不喜果者之果报。
‘‘Akaṅkhato na jāneyyu’’nti etena ‘‘ākaṅkhato’’ti iminā padena saddhiṃ sambandhadassanamukhena ‘‘na jaññā’’ti padassa atthaṃ dasseti.
“不愿知晓”者，因“无所愿知”之词，与“不了知”之义相应而显明其义。
Na upalabbhatīti natthīti attho.
「不生起」者，谓不存在，该义也。
§120
120.Tānīti kammakammanimittagatinimittāni. Pattharaṇākāroyeva hesa, yadidaṃ chāyānaṃ volambanaṃ. Evaṃ hotīti ‘‘akataṃ vata me kalyāṇa’’ntiādippakārena vippaṭisāro hoti.
「那」者，指行、行为、缘行、缘事、相因。如同石头之形状，这是影子的依托。因此才有『未作业，于我善法未成』等因缘反见。
§122
122.Esakehīti gavesakehi saparasantāne sampādakehi. Dukkhudrayanti dukkhaphalaṃ. Tīhi kāraṇehīti kāyavācācittehi. Tāni hi taṃtaṃsaṃvarānaṃ dvārabhāvena kāraṇānīti vuttāni. Tīhi ṭhānehīti vā tīhi uppattiṭṭhānehi. Pihitanti pidhāyakaṃ.
「此研究者」者，谓与同会众调查者。痛苦于苦果。『以三因』者，是身、语、意三业。谓这三者为节制束缚门户的原因。三处者，是三起止之处。意即闭塞收摄。
‘‘Uṭṭhānaṭṭhānasaṅkhāta’’nti idaṃ pāsāṇabhāvasāmaññaṃ gahetvā vuttaṃ.
『出起处所在』者，是根据岩石性质所言之通称。
§123
123.Rajamissakanti puppharajamissakaṃ. Tassāti tassa sekkhāsekkhamunino. Mahicchādīnaṃ viya gāme caraṇappaccayā gāmavāsīnaṃ saddhāhāni vā bhogahāni vā na hoti, atha kho uparūpari vuddhiyeva hotīti dassento ‘‘pākatikameva hotī’’ti āha. Ajjhattikakammaṭṭhānanti catusaccakammaṭṭhānaṃ.
「花、血渍」者，即花血渍。『其名』谓各修习圣者之名。如同农人依赖乡村一样，乡民无信心与财富则无依凭。此即相互增长，说明是彼时此刻现象。
Tenāti kusalena kāyavacīkammena. Thirabhāvo thāmaṃ nāmāti tassa atthaṃ dassento ‘‘thāmavāti ṭhitimā’’ti āha.
「此」者善现身语意业。『坚固』即坚立，说明「坚固」者为稳定不动之义。
Attasaṃnissayaṃ pemaṃ attāti gahetvā ‘‘attasama’’nti vuttanti āha ‘‘attapemena samaṃ pemaṃ natthī’’ti. Bhagavato vipassanāñāṇobhāsappavattiṃ sandhāyāha ‘‘paññā pana…pe… sakkotī’’ti. Sabbaññutaññāṇaṃ, pana abhiññāñāṇāni ca anantāparimāṇaṃ lokadhātuṃ obhāsenti.
以自体为依止的爱，被称为“如自身般”。释义曰：“以自爱为等同，不存别离之爱。”世尊基于内观智慧的光明绽放，如是宣说：“智慧者称其为清晰无误之知。”全面通达的智慧，及诸神通之知识，广大无量，彰显于世间诸界。
§124
124.Kissa bhītāti kena kāraṇena bhītā.
124. 所谓畏惧者，为何缘故而畏惧？
Ṭhapetvāti pavattetvā. Vacanīyo yācakānanti yojanā, yācitabbayuttoti attho. Yaññaupakkharoti yaññopakaraṇaṃ. ‘‘Etesu dhammesu ṭhito catūsū’’ti vuttaṃ catukkaṃ vavatthapetuṃ ‘‘saddhoti ekaṃ aṅga’’ntiādi vuttaṃ.
“设立”系持续发生之义。此语应解为“请求者”，“请求之适宜”，“祭祀助具”。“于此诸法中设立四项”，为阐明四项基础，“信仰”为其一部分，如是说。
Gāthāyaṃ vuttadhamme dve dve ekaṃ katvā aṅgakaraṇaṃ dukanayo.
经文所述，乃成对成双之义，将二者合为一体，组构一部分，形为双重。
Jātidhammanti pavattidhammaṃ sandhāya vadati.
所言“生起法”即为事物之发生过程。
§125
125. Saccekadesato saccasamudāyo anavasesapariyādānato visiṭṭhoti dassento ‘‘paramatthasaccaṃ vā hotū’’ti āha. Caturo padāti cattāri padāni, liṅgavipallāsena vuttaṃ, cattāro dhammakoṭṭhāsāti attho. Kevalaṃ sattavibhāgadassanatthameva catupadaggahaṇaṃ, na adhigatadhammānurūpatāya.
125. 阐明“如实及除尽”是事实发生无遗之特征，又谓之卓越。所谓四句，是四个词语，以词根变形表示，指四法聚集。此指纯属七部分类的四份总括，非为契合所得之法。
Nimmadāti na madā.
不应生骄傲自大。
‘‘Saccavādī jino romo’’tipi pāṭho. Tattha romoti diṭṭhirāgarattānaṃ titthiyānaṃ, titthakarānañca adhammavādīnaṃ rāgaviparītadhammadesanato bhayajanako, adhammavādīnaṃ vā tattha ādīnavadassanena bhāyitabbo, appahīnāsaṃvarānaṃ vā durupasaṅkamanato durāsadoti attho.
“『诚实言说者即胜利者』”此有三种说法。其义中，“胜利”者，是指执持见解和贪欲的异教徒、异端者及制造异法者，因为他们宣说与正法相反的邪见贪爱，因其此教法对他们颇具威胁，因此令人害怕。又有对他们所说的异法应当畏惧，因其具有危险之性。同时，他们因很难摆脱戒禁，受戒戒律之障碍，故称为难以贞洁的恶劣障碍者。
Sacco ca so dhammo cāti saccadhammo. Tenāha ‘‘ekantanissaraṇabhāvenā’’tiādi.
所谓真理法，即真实法。由此说“专一解脱相续之法”。
Ekāyanabhāvanti ekamaggabhāvaṃ, aññamaggabhāvanti attho.
“一向存在”指一条道路之存在；“他路存在”则指另一条道路之存在。
Dassanabhāgiyaṃ bhāvanābhāgiyanti nibbedhabhāgiyameva dvidhā vibhajitvā vuttanti āha ‘‘saṃkilesabhāgiyādīhi catūhi padehī’’ti. Sesattikānanti sattādhiṭṭhānattikādīnaṃ aṭṭhannaṃ tikānaṃ. Sesapadānañcāti saṃkilesabhāgiyañca vāsanābhāgiyañcātiādimissakapadānañca. Ca-saddena saṃkilesabhāgiyādipadāni ca saṅgaṇhāti. Lokiyattikasseva hi ‘‘sesapadānī’’ti vuttehi missakapadehi evaṃ saṃsandane nayadassanaṃ, itaresaṃ pana tikānaṃ saṃkilesabhāgiyādipadehi ceva sesapadehi ca saṃsandane idaṃ nayadassananti ‘‘vuttanayānusārena suviññeyya’’nti vuttaṃ. Samatikkamananti pahānaṃ. Satipi vāsanābhāgiyasaṃkilesabhāgiyadhammānaṃ lokiyabhāve purimehi pana pacchimā pahātabbā tadaṅgavasena, vikkhambhanavasena ca. Evaṃ pajahanasamatthatāya pahānanti vuttaṃ ‘‘vāsanābhāgiyaṃ suttaṃ saṃkilesabhāgiyassa samatikkamāya hotī’’ti. Saṃkilesadhammānaṃ samatikkamena adhigantabbā vodānadhammā viyāti yojanā. Bhāvanā nāma tividhā jhānabhāvanā, vipassanābhāvanā, maggabhāvanāti. Tāsu maggabhāvanāya gahitāya vipassanābhāvanā gahitā eva hotīti taṃ anāmasitvā itarā dve eva gahitā. Tathāpi ‘‘bhāvanābhāgiyassa suttassa paṭinissaggāyā’’ti vutte kiṃ sabbena sabbaṃ asekkhassa jhānabhāvanāpi paṭinissaṭṭhāti codanaṃ manasi katvā pāḷiyaṃ ‘‘asekkhabhāgiyaṃ suttaṃ diṭṭhadhammasukhavihārattha’’nti vuttanti dassento ‘‘asekkhadhammesu uppannesu maggabhāvanākiccaṃ nāma natthī’’ti vatvā ‘‘jhānabhāvanāpi diṭṭhadhammasukhavihāratthā evā’’ti āha.
观见法与修习法两种，正断法则是断除法。将众多法分二曰：“污染诸法等四足支”，称其为“剩余法”，共计八十八种。其中“剩余法”又细分为污染法、习气法等多种假名法。以四字“污染诸法”等为总摄名。世俗界，只称其为“剩余法”，提及邪名法等时用此词汇相互联系而生表面现象，其他法则与污染诸法等产生联系时亦有此现象，故依传说言称“依示范须知”。“越越”指放弃之意。三者为污染、习气、污染习气法。在世俗境界，前三种法应前修，后三种法则当后舍弃，并有分阶段断灭之理。于是断除之法谓“断习气法”，通过断除污染诸法而应渐当获得解脱自由。觉支法即修学法分三：禅那修学、观察修学、道修学。其中道修学须建立于观察修学，观察修学亦须建立，故仅后二者为“建立”。然《舍离净法经》中说“当舍弃修学法中能断除者”，意为何？其犹有所教唆，谓“身心清净修学法专为幸福修学”。以此指出“于清净法所现生的道修学，无所应用”，又言“禅那修学亦为身心清净、幸福修学而设”，盖示意禅那修学虽属观察法行，然亦是在正法中不可废弃之理。
Ekaṃ eva bhavabījaṃ paṭisandhiviññāṇaṃ ekabījaṃ, taṃ assa atthīti ekabījī. Sandhāvitvā samāgantvā, nibbattanavasena upagantvāti attho. Saṃsaritvāti tasseva vevacanaṃ. Kulaṃ kulaṃ gacchatīti kolaṃkolo. Purimapade anunāsikalopaṃ akatvā niddeso.
生死种子唯识心中复生，识种子独一不二。种子聚合相续，如水流汇聚归一，以融归一之理而得名。生死流转谓为轮回。族类相续谓为世代相传。语中此义无外异解。
Tesaṃ sotāpannānaṃ. Etaṃ pabhedanti ekabījiādivibhāgaṃ. Purimabhavasiddhaṃ vivaṭṭūpanissayapuññakammaṃ idha pubbahetu nāma. Yo ‘‘katapuññatā’’ti vuccati, so paṭhamamagge sādhite caritatthatāya vipakkavipākaṃ viya kammaṃ uparimamaggānaṃ upanissayo na siyāti adhippāyenāha ‘‘upari…pe… āpajjatī’’ti. Tiṇṇaṃ maggānaṃ niratthakatā āpajjati paṭhamamaggeneva tehi kātabbakiccassa sādhitattā. Paṭhamamagge…pe… āpajjatīti anuppannassa atthakiriyāsambhavato. Evaṃ tiṇṇaṃ vādānaṃ yuttiabhāvaṃ dassetvā catutthavādo evettha yuttoti dassento āha ‘‘vipassanā…pe… yujjatī’’ti. ‘‘Sace hī’’tiādinā taṃ yuttiṃ vibhāveti. Vimuttiparipācanīyānaṃ dhammānaṃ paripakkatāya indriyānaṃ tikkhatāya ñāṇassa visadatāya vipassanāya balavabhāvo veditabbo. So hi vomissakanayena saṃsaraṇako idhādhippeto ‘‘deve ceva mānuse ca sandhāvitvā’’ti vuttattā. Idha kāmabhave ṭhito idhaṭṭhako. Manussadevalokūpapajjanato okārena vokiṇṇo. Ariyasāvakassa taṃtaṃsattanikāyupapatti tassa tassa sodhanasadisaṃ kilesamalādianatthāpanayanatoti āha ‘‘cha devaloke sodhetvā’’ti. ‘‘Akaniṭṭhe ṭhatvā’’ti etena heṭṭhābrahmalokasodhanaṃ vuttamevāti veditabbaṃ.
所谓初果比库，是从此教法中加以区别的单因分別。过去生起已成的业，在此乃是一种展转依止之功德行为，称为前因。所谓“所作功德”，其义在于，于初道阶段成就修行果报时，其所造业不作后续道之依止，故无复加诸上道的后效。由此，三道皆失其用处，初道即因此而得成就彼造业的目的。此初道……由此……得成者，是因理未现，功能未发得之意。如此显示三论之理相契合，呈现第四义谛谓“观照诸法而不住于相”之理。若以“若然”诸类词，便阐明其理。释法彼诸法成熟、根利锐利、智慧清晰、观照力强，应当观察其本质实相。此为断除烦恼所引导，生死轮回所由者，于此明智根深对应“天、人二道交互形成”之理。此处立于欲界，身心受制。由人天界堕落因缘，贫乏所染。圣弟子于三界六道彼类众生相与净化比识，以断除烦恼为义，故称“诸天净化者”。“立于无上天”，以此证下梵天净化，亦应知也。
Saddhaṃ dhuraṃ katvāti saddhaṃ dhuraṃ jeṭṭhakaṃ pubbaṅgamaṃ katvā. Saddhāya anussati paṭipatti, saddhaṃ vā pubbabhāgiyaṃ anussati, saddhāya vā anusaraṇasīloti saddhānusārī. Dhammānusārīti etthāpi eseva nayo. Dhammoti panettha paññā veditabbā. Saddahanto vimuttoti saddhāvimutto. Yadipi sabbathā avimutto, saddhāmattena pana vimuttoti attho. Saddhāya vā adhimuttoti saddhāvimutto. Vuttanayenāti uparimaggavipassanāya balavamandamandatarabhāvena. Diṭṭhiyā pattoti diṭṭhippatto, catusaccadassanasaṅkhātāya diṭṭhiyā nirodhappattoti attho. Diṭṭhantaṃ vā pattoti diṭṭhippatto, dassanasaṅkhātassa sotāpattimaggañāṇassa anantarappavattoti vuttaṃ hoti. Paṭhamaphalato paṭṭhāya hi yāva aggamaggā diṭṭhippattāti. Idanti yathāvuttasotāpannānaṃ saddhāvimuttadiṭṭhippattatāvacanaṃ . Aṭṭhannaṃ vimokkhānanti catasso rūpāvacarasamāpattiyo, catasso arūpāvacarasamāpattiyoti aṭṭha vimokkhā, tesaṃ.
所谓执信坚定，即为坚持诚信及久远先行的信念。信持生起则称作践行，信所惟持者称为顺从信。谓顺法信者，此处亦同理解。所说法，须解作智慧。以“执信者”来释为“由信得解脱”。虽然自在无碍，但理以信体而得自在，故称由信得解脱。并且以信为首，故称信解脱。所谓言说之中，是指于上道观慧之力强弱缓急。所谓“信解脱”即是时至观慧之果获，四圣谛现见，于此即是证得灭谛之见。证得之相又名为初果入道。此谓初果信解脱及见道之现行辞句，亦即常说的断惑入道证明。八解脱门者，四种色界禅定入境，四种无色界禅定入境，共八种解脱境界，是其所说。
Phuṭṭhantaṃ sacchikarotīti kāyasakkhī, phuṭṭhānaṃ anto phuṭṭhanto, phuṭṭhānaṃ arūpajjhānānaṃ anantaro kāloti adhippāyo. Accantasaṃyoge cetaṃ upayogavacanaṃ, phuṭṭhānantarakālameva sacchikātabbaṃ sacchikarotīti vuttaṃ hoti, ‘‘visamaṃ candimasūriyā parivattantī’’tiādīsu (a. ni. 4.70) viya vā bhāvanapuṃsakanti etaṃ daṭṭhabbaṃ. Yo hi arūpajjhānena rūpakāyato, nāmakāyekadesato ca vikkhambhanavimokkhena vimutto, tena nirodhasaṅkhāto vimokkho ālocito pakāsito viya hoti, na kāyena sacchikato, nirodhaṃ pana ārammaṇaṃ katvā ekaccesu āsavesu khepitesu tena so sacchikato hoti. Tasmā so sacchikātabbaṃ nirodhaṃ yathāālocitaṃ nāmakāyena sacchikarotīti ‘‘kāyasakkhī’’ti vuccati, na tu vimutto ekaccānaṃ eva āsavānaṃ aparikkhīṇattā.
所谓现起证悟，谓身为证人的全知觉知。现起之相即二禅无间断现起的念境，称为证悟。心身极为紧密相续，此心为现起之用。于二禅无间隙期间此体必现起，故称为证悟。譬如「日月交替无错」，此乃修行众生之故须了知。若以无色禅定从色身解脱，或以名称身等所断烦恼而得解脱，则此即指断灭分别的解脱境界，不是以身体为证，然以业因习气作了断，并非一扫而空一时常无烦恼，故称之为“身体作证”。
Abhedenāti antarāparinibbāyiādibhedena vinā. ‘‘Abhedenā’’ti ca idaṃ ‘‘saddhāvimuttadiṭṭhippattakāyasakkhino’’ti idhāpi ānetvā yojetabbaṃ. Yatheva hi antarāparinibbāyiādibhedānāmasaneneva eko anāgāmī hoti, evaṃ yathāvuttabhedaāmasaneneva saddhāvimutto, diṭṭhippatto, kāyasakkhīti tayo anāgāmino honti. Ayañca anāgāmino tādisamavatthābhedaṃ gahetvā gaṇanā katāti veditabbaṃ. ‘‘Avihādīsū’’tiādi suviññeyyameva.
所谓不异，谓与彼证得解脱的解脱别无差异。所谓“不异”者，即当将这里所述的“信解脱现行证悟身证”加以统一理解。正如同“解脱现现证得”诸名称中，称一名不返者，依理亦应知此信解脱、现行证悟、身证三者同为一体不返者。此外，不返者乃依类型差别，取名计数，故称为入流三个差别。应知此“不可分两”的理义。
Paññāya eva vimutto, na cetovimuttibhūtena sātisayena samādhināpīti paññāvimutto. Ubhatobhāgavimuttoti ubhohi bhāgehi ubhatobhāgato vimutto. Kilesānaṃ vikkhambhanasamucchinnehi rūpakāyanāmakāyato vimuttoti imamatthaṃ dassento ‘‘vikkhambhana…pe… vimutto nāmā’’ti āha. Arūpasamāpattiyā rūpakāyato, aggamaggena arūpakāyato vimuttaṃ. Yathāha –
唯以智慧得解脱，不是凭心解脱于念力及定力。此为双重解脱，谓分别与名色两部分同时解脱。由烦恼断灭而断名色身，现此义说为断灭者法名解脱也。无色禅定所得之解脱，乃由色身得到解脱，依正道亦当如是。譬如——
‘‘Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti, ayaṃ vuccati, bhikkhave, puggalo ubhatobhāgavimutto’’ti (ma. ni. 2.182).
世尊谆谆教导：比库们，有些人超越色界而入无色境界，身心还存在，以智慧观察后来烦恼皆已断灭，此谓并两部分俱解脱者。
Yaṃ pana mahānidānasutte ‘‘rūpī rūpāni passatī’’tiādike (dī. ni. 2.129) nirodhasamāpattiante aṭṭha vimokkhe vatvā –
又如《大因经》中所说，“于色身观色”等（增支部·涅槃经卷第二之一二九处），在灭尽定证入时，当成八种解脱观，
‘‘Yato kho, ānanda, bhikkhu ime aṭṭha vimokkhe anulomampi samāpajjati…pe… ayaṃ vuccatānanda, bhikkhu ubhatobhāgavimutto, imāya ca, ānanda, ubhatobhāgavimuttiyā aññā ubhatobhāgavimutti uttaritarā vā paṇītatarā vā natthī’’ti (dī. ni. 2.130) –
经典中说：“阿难，从何而起，比库得以顺适这八种解脱……如此，上述者名曰，阿难，比库得双向解脱，且由于此双向解脱，阿难，别无其他更胜或更佳之双向解脱存在。”（增支部·涅槃经卷第二之一三零处）
Vuttaṃ, taṃ ubhatobhāgavimuttaseṭṭhavasena vuttaṃ. Tattha yasmā āruppasamāpattīsu ekāyapi rūpakāyo vikkhambhito eva nāma hoti, tasmā catunnaṃ āruppasamāpattīnaṃ, nirodhasamāpattiyā ca lābhīnaṃ vasena pañca ubhatobhāgavimuttā veditabbā. Esa nayo kāyasakkhimhipi. Aṭṭhavimokkhekadesepi hi aṭṭhavimokkhasamaññā yathā ‘‘loke sattā’’ti.
所谓双向解脱之最佳者如此说。因于无色禅定之中，身体形态皆属障碍，故四种无色禅定及灭尽定所获，合计为五种双向解脱应知。此法亦为法身证知之法。于八重解脱中，皆同此八种解脱，故有谓“世间众生”同理。
Terasasu sīsesu palibodhasīsādīni, pavattasīsañca pariyādiyitabbāni, adhimokkhasīsādīni pariyādakāni, gocarasīsaṃ pariyādakaphalaṃ. Tañhi visayajjhattaṃ phalaṃ, vimokkho pariyādakassa maggassa, phalassa ca ārammaṇaṃ. Saṅkhārasīsaṃ saṅkhāravivekabhūto nirodhoti pariyādiyitabbānaṃ, pariyādakaphalānañca saha visayasaṃsiddhidassanena samasīsibhāvaṃ dassetuṃ paṭisambhidāyaṃ (paṭi. ma. 1.87) terasa sīsāni vuttāni. Idha pana ‘‘yassa puggalassa apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañcā’’ti (pu. pa. 16) puggalapaññattiyaṃ āgatattā tesu kilesapavattasīsānaṃ eva vasena yojanaṃ karonto ‘‘kilesasīsa’’ntiādimāha. Tattha pavattasīsampi maggo pavattito vuṭṭhahanto cutito uddhaṃ appavattikaraṇena yadipi pariyādiyati, yāva pana cuti, tāva pavattisambhavato ‘‘pavattasīsaṃ jīvitindriyaṃ cuticittaṃ pariyādiyatī’’ti āha.
在十三种头骨上，有明见头骨等应予观察，应当详观所生头骨等，以其为解脱头骨，乃观察物之对象。行蕴头骨力因观慧分别即为灭尽，故应当观察灭尽及诸解脱果。三种头骨说于此，意在于分别显示以观察说明头骨的性质。此处云：“因此，若有人先前生中，当有末端行缠之结、生命缠之结。”出于此人之存在，于苦恶缠头结系累之时，故用“烦恼头骨”等名。由此头结发出之道理起行，又有所断，有升有降，如此观察。至于断时，谓“断时力量所在，乃烦恼头骨之生命根及断心”，亦曾说。
Kilesapariyādānena attano anantaraṃ viya nipphādetabbā, paccavekkhaṇavārā ca kilesapariyādānasseva vārāti vattabbataṃ arahanti. ‘‘Vimuttasmiṃ vimuttamiti ñāṇaṃ hotī’’ti (ma. ni. 1.78; saṃ. ni. 3.12, 14) hi vacanato paccavekkhaṇaparisamāpanena kilesapariyādānaṃ samāpitaṃ nāma hoti. Taṃ pana parisamāpanaṃ yadi cuticittena hoti, teneva jīvitaparisamāpanañca hotīti imāya vāracutisamatāya kilesapariyādānajīvitapariyādānānaṃ apubbācarimatā hotīti āha ‘‘vārasamatāyā’’ti. Bhavaṅgaṃ otaritvā parinibbāyatoti ettha parinibbānacittameva bhaṅgottaraṇabhāvena vuttanti daṭṭhabbaṃ.
由烦恼头缠的缘故，当自余绪中断绝此缠，且应谛察观察断烦恼头缠者之余绪与时间。谓阿拉汉于断烦恼头缠时，便认为“在断处即断尽”，由此观断结束。此结束若乃断心所为，则生生命之结束亦为断获。以此解说断断时之相，即是前所未行之断头缠时间之统一，因而称为“时间之统一”。如是，超越流转心流则得涅槃，故于此处说涅槃心即为断行心而至死亡的超越。
Caritanti caritā kāyavacīmanappavatti. Ettha ca yena rāgādhikabhāvena puggalo ‘‘rāgacarito’’ti lakkhīyati, tayidaṃ lakkhaṇaṃ. Tenāha ‘‘rāgajjhāsayo rāgādhikoti attho’’ti, tena appahīnabhāvena santāne thāmagatassa rāgassa balabhāvo lakkhīyatīti daṭṭhabbaṃ. Eseva nayo sesesupi.
行为谓之行为者，即身体言语意之感知显现。此中若有人恶欲较重，则名为“由欲行者”，是其标记。由此说“由欲贪欲即为欲重”，所以于断绝世代中，欲生之势力被破除，此类说亦可见。同样的分析余类亦如是。
Sīlavantehīti ādisaddassa lopaṃ katvā niddeso katoti dassento āha ‘‘sīlavantādīhī’’ti. Ādisaddena dāyakādīnaṃ saṅgaho daṭṭhabbo.
‘有戒者’这词的开头字母省略后称为训诂，示意说话者宣说此义，为了加以说明故云‘有戒者之义’。以开头字母为纲领，应当看到其中施与等意义的集合。
Ārammaṇabhūtāñeyyanti ārammaṇabhūtāva ñeyyaṃ.
所谓可认识的，是置信、知见、心念等等成就之缘，缘起之后即为可认识。
Puthujjanabhūmiādīsūti puthujjanasekkhāsekkhabhūmīsu. Tattha puthujjanabhūmivasena saṃvaro, sekkhabhūmivasena pahānabhāvanā, asekkhabhūmivasena sacchikiriyā, puthujjanabhūmisekkhabhūmivasena vā yathārahaṃ saṃvarapahānabhāvanā. Pubbabhāgiyā hi saṃvarapahānabhāvanā puthujjanassa sambhavanti, itarā sekkhassa, asekkhabhūmivasena sacchikiriyā. Nayato dassitanti ‘‘yaṃ, bhikkhave, mayā ‘idaṃ na kappatī’ti appaṭikkhittaṃ, taṃ ce kappiyaṃ anulometi, akappiyaṃ paṭibāhati, taṃ vo kappatī’’tiādinā (mahāva. 305) nayadassanavasena pakāsitaṃ. Sarāgādisaṃvattananti sarāgādibhāvāya saṃvattanaṃ.
从凡夫阶位等而言，是指凡夫、圣弟子诸修行阶位。其间以凡夫阶位相应的戒禁，圣弟子阶位相应的离弃心念，不净阶位相应的实证行为，凡夫与圣弟子相应则是戒禁与离弃心念兼施等，前半段即是戒禁离弃心念之相，后半段是实际次第表现。说明‘所当滞止之事’（不应违犯之戒）[^1]，若有人对我所说‘此不应犯’，未经监督反而犯之，不犯者即被称为应犯。复言‘染著等之行为相续’。[^2]
Aññamaññaṃ saṃsaggatoti ‘‘saṃkilesabhāgiyañca vāsanābhāgiyañcā’’tiādinā saṃkilesabhāgiyādīnaṃ padānaṃ aññamaññasaṃsaggato. Anekavidhoti dvādasavidho yāva dvānavutādhikacatusahassavidhopi anekappakāro. Lokiyasattādhiṭṭhānādisaṃsaggatoti ādisaddena lokiyaṃ ñāṇaṃ, lokuttaraṃ ñāṇaṃ, lokiyañca lokuttarañca ñāṇaṃ, lokiyaṃ ñeyyaṃ, lokuttaraṃ ñeyyaṃ, lokiyañca lokuttarañca ñeyyaṃ, lokiyaṃ ñāṇañca ñeyyañca, lokuttaraṃ ñāṇañca ñeyyañca, lokiyañca lokuttarañca ñāṇañca ñeyyañcātiādiko sambhavanto paṭṭhānabhedo saṅgahito. Ubhayatthāti saṃkilesabhāgiyādike, lokiyādike ca. Yathārahanti yo yo saṃsaggavasena yojanaṃ arahati, so so dhammo. Sambhavāvirodheneva hi yojanā. Na hi ‘‘lokiyaṃ nibbedhabhāgiya’’ntiādinā yojanā sambhavati.
彼此相契合者，谓‘染污之部分与习气之部分’等诸词，表示染污部分之相契合。七十二种多样释义包括从十二种至八千余种，且有单一与复合等多种差别。以世俗存有之知见从根源相契合起，或俗或胜，或知识或应当知，或俗知应知兼具，或俗知与应知兼含，都得依所依差别而集纳。兼而有之，谓包含染污部分与世俗部分等。彼此契合者，乃是依照缔结而定的，事理和合。因从无违缘，故契约生效，并非谓‘世俗者灭除之一方’之词能产生契约。
Tīsupiṭakesu labbhamānassāti tisso saṅgītiyo āruḷhe tepiṭake buddhavacane upalabbhamānassa vijjamānassa, etena na kevalaṃ saṅgaho eva yathāvuttabhedānaṃ paṭṭhānabhāgānaṃ niddhāraṇāya kāraṇaṃ, atha kho pāḷiyaṃ dassanañcāti vibhāveti. Tenāha ‘‘yaṃ dissati tāsu tāsu bhūmīsū’’ti. ‘‘Teneva hī’’tiādinā yathāvuttassa atthassa pāṭhānugamaṃ dasseti.
所谓三个藏中得见的，是指三种集合的集大成，其中佛语所录、现存的经典。由此不只是集合的界定，以便确定不同层次的依托与不同部分。故释曰‘在这些阶位中所见的’，‘确实借此’等词，说明依教义序次理实相应。
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Nigamanakathāvaṇṇanā结论之解释
Saddhammāvataraṭṭhāneti desantarato āgantvā saddhammassa avataraṇokāsabhūte saddhammassavanadhāraṇaparicayaparipucchāmanasikārabahulānaṃ nivāsaṭṭhānataṃ sandhāyetaṃ vuttaṃ, attano vā santāne pariyattisaddhammassa anuppavesanaṭṭhānatāya evaṃ vuttaṃ. Sesaṃ suviññeyyamevāti.
所谓正法住处，是指出世间到来而有正法降世的缘起。该处为多闻闻法、持法、通达法义、下功夫专注观察正法以及心念端正多方聚集之所，谓其是自家宗派中坚持正法的立场。又云为正法未圆满进入而无所栖息之地。此谓皆宜知悉之处。
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