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1欲界善法句分别。

Kāmāvacarakusalapadabhājanīyaṃ

1现在，为了按已安立的论母，将所摄诸法依分类而显示，而开始了“哪些法是善”这句分别。其中，首先在“于任何时，欲界善心生起”中显示了欲界善，在其解说中，有法决定品、摄品、空品三大品。其中，法决定品依说示和解说而分为两种。其中，说示品有提问、时解说、法说示、摄受四个部分。其中，“哪些法是善”名为提问。“于任何时，欲界……乃至……于彼时”名为时解说。“有触……乃至……有不散乱”名为法说示。“或者，于彼时还有其他任何依缘而生起的非色法，这些法是善”名为摄受。

1. Idāni yathānikkhittāya mātikāya saṅgahite dhamme pabhedato dassetuṃ katame dhammā kusalāti idaṃ padabhājanīyaṃ āraddhaṃ. Tattha yadetaṃ yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hotīti paṭhamaṃ kāmāvacarakusalaṃ dassitaṃ, tassa tāva niddese dhammavavatthānavāro saṅgahavāro suññatavāroti tayo mahāvārā honti. Tesu dhammavavatthānavāro uddesaniddesavasena dvidhā ṭhito. Tesu uddesavārassa pucchā, samayaniddeso, dhammuddeso, appanāti cattāro paricchedā. Tesu ‘katame dhammā kusalā’ti ayaṃ pucchā nāma. ‘Yasmiṃ samaye kāmāvacaraṃ…pe… tasmiṃ samaye’ti ayaṃ samayaniddeso nāma. ‘Phasso hoti…pe… avikkhepo hotī’ti ayaṃ dhammuddeso nāma. ‘Ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā ime dhammā kusalā’ti ayaṃ appanā nāma.

2如此，由四个部分构成的说示品中，其第一个提问部分里，“哪些法是善”是欲说之问。有五种问：未见解明问、已见合证问、断疑问、认可问、欲说之问。它们的差别如下——

Evaṃ catūhi paricchedehi ṭhitassa uddesavārassa yvāyaṃ paṭhamo pucchāparicchedo, tattha ‘katame dhammā kusalā’ti ayaṃ kathetukamyatāpucchā. Pañcavidhāhi pucchā – adiṭṭhajotanāpucchā, diṭṭhasaṃsandanāpucchā, vimaticchedanāpucchā, anumatipucchā, kathetukamyatāpucchāti. Tāsaṃ idaṃ nānattaṃ –

3什么是未见解明问？本性上，特征未被了知、未见、未衡量、未审察、未明了、未显明。为了知它、见它、衡量它、审察它、令它明了、令它显明而提问。这是未见解明问。

Katamā adiṭṭhajotanāpucchā? Pakatiyā lakkhaṇaṃ aññātaṃ hoti, adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ. Tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhūtatthāya vibhāvanatthāya pañhaṃ pucchati. Ayaṃ adiṭṭhajotanāpucchā (mahāni. 150; cūḷani. puṇṇakamāṇavapucchāniddesa 12).

4什么是已见合证问？本性上，特征已被了知、已见、已衡量、已审察、已明了、已显明，他为了与其他智者合证而提问。这是已见合证问。

Katamā diṭṭhasaṃsandanāpucchā? Pakatiyā lakkhaṇaṃ ñātaṃ hoti, diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ, so aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati. Ayaṃ diṭṭhasaṃsandanāpucchā (mahāni. 150; cūḷani. puṇṇakamāṇavapucchāniddesa 12).

5什么是断疑问？本性上，陷入疑惑、陷入犹豫、产生二元想法——“是这样吗？不是这样吗？到底是什么？如何是这样？”他为了断除疑惑而提问。这是断疑问。

Katamā vimaticchedanāpucchā? Pakatiyā saṃsayapakkhando hoti, vimatipakkhando dveḷhakajāto – ‘evaṃ nu kho, nanu kho, kiṃ nu kho, kathaṃ nu kho’ti. So vimaticchedanatthāya pañhaṃ pucchati. Ayaṃ vimaticchedanāpucchā (mahāni. 150; cūḷani. puṇṇakamāṇavapucchāniddesa 12).

6什么是认可问？世尊为了比丘们的认可而提问：“诸比丘，你们认为如何？色是常还是无常？”“无常，尊者。”“那么，无常的是苦还是乐？”“苦，尊者。”“那么，无常、苦、变易之法，适合这样观察它吗：‘这是我的，我是这个，这是我的我’？”“不适合，尊者。”这是认可问。

Katamā anumatipucchā? Bhagavā bhikkhūnaṃ anumatiyā pañhaṃ pucchati – ‘taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’ti? ‘Aniccaṃ, bhante’. ‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’ti? ‘Dukkhaṃ, bhante’ . ‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ etaṃ mama, esohamasmi, eso me attā’ti? ‘Nohetaṃ, bhante’ti (saṃ. ni. 3.79; mahāva. 21). Ayaṃ anumatipucchā.

7什么是欲说之问？世尊为了向比丘们说而提问。“诸比丘，有四念处。哪四种？”这是欲说之问。

Katamā kathetukamyatāpucchā? Bhagavā bhikkhūnaṃ kathetukamyatāya pañhaṃ pucchati. ‘‘Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro’’ti (dī. ni. 2.373)? Ayaṃ kathetukamyatāpucchāti.

8其中，佛陀没有前三种问。为什么？因为对于佛陀，在三世中，任何有为法，或离时的无为法，没有未见解明、未了知、未照亮、未衡量、未审察、未明了、未显明的。因此他们没有未见解明问。再者，世尊以自己智慧所证悟的，无需与其他沙门、婆罗门、天、魔、梵天合证。因此他没有已见合证问。又因为他无疑、已度疑、于一切法已断疑惑，因此他没有断疑问。然而，世尊有其余两种问。其中，应知这是欲说之问。

Tattha buddhānaṃ purimā tisso pucchā natthi. Kasmā? Buddhānañhi tīsu addhāsu kiñci saṅkhataṃ, addhāvimuttaṃ vā asaṅkhataṃ, adiṭṭhaṃ anaññātaṃ ajotitaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ nāma natthi. Tena tesaṃ adiṭṭhajotanāpucchā natthi. Yaṃ pana bhagavatā attano ñāṇena paṭividdhaṃ, tassa aññena samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā saddhiṃ saṃsandanakiccaṃ natthi. Tenassa diṭṭhasaṃsandanāpucchā natthi. Yasmā panesa akathaṃkathī tiṇṇavicikiccho sabbadhammesu vihatasaṃsayo, tenassa vimaticchedanāpucchā natthi. Itarā dve pana pucchā bhagavato atthi. Tāsu ayaṃ kathetukamyatāpucchāti veditabbā.

9其中，以“哪些”一词询问应被解说的法。因为仅凭“法善”这样的言辞，无法知道“做了什么或在做什么”。而当说“哪些”时，它们被问的状态就显现了。因此说“以‘哪些’一词询问应被解说的法”。以“法善”二词显示所问的法。它们的含义已如前所述。

Tattha ‘katame’tipadena niddisitabbadhamme pucchati. ‘Dhammā kusalā’ti hi vacanamattena ‘kiṃ katā kiṃ vā karontī’ti na sakkā ñātuṃ. ‘Katame’ti vutte pana tesaṃ puṭṭhabhāvo paññāyati. Tena vuttaṃ ‘katametipadena niddisitabbadhamme pucchatī’ti. ‘Dhammā kusalā’tipadadvayena pucchāya puṭṭhadhamme dasseti. Tesaṃ attho heṭṭhā pakāsitova.

10那么，为什么在此不像在论母中那样说“善法”，而作“法善”这样的词序呢？为了显示诸法依分类而说，并显示具有分类者。因为在此阿毗达摩中，正是诸法应被解说。而这些法依善等分类而有多种分类。因此，这里应解说的正是诸法。这不是通俗说法。而且，它们应依多种分类来解说，而非仅仅作为法。因为依分类而说能带来破除密集的分别智。所以，如此显示了诸法依分类而说后，现在为了显示那些应依此分类而被解说的法，应知作了“哪些法是善”这样的词序。因为当显示了具有分类者时，所显示的分类才合适且易解。

Kasmā panettha mātikāyaṃ viya ‘kusalā dhammā’ti avatvā ‘dhammā kusalā’ti padānukkamo katoti? Pabhedato dhammānaṃ desanaṃ dīpetvā pabhedavantadassanatthaṃ. Imasmiñhi abhidhamme dhammāva desetabbā. Te ca kusalādīhi pabhedehi anekappabhedā. Tasmā dhammāyeva idha desetabbā . Nāyaṃ vohāradesanā. Te ca anekappabhedato desetabbā, na dhammamattato. Pabhedato hi desanā ghanavinibbhogapaṭisambhidāñāṇāvahā hotīti ‘kusalā dhammā’ti evaṃ pabhedato dhammānaṃ desanaṃ dīpetvā, idāni ye tena pabhedena desetabbā dhammā te dassetuṃ, ayaṃ ‘katame dhammā kusalā’ti padānukkamo katoti veditabbo. Pabhedavantesu hi dassitesu pabhedo dassiyamāno yujjati suviññeyyo ca hotīti.

11现在，“于任何时，欲界善心”——在此：

Idāni yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittanti. Ettha –

12牟尼以时解说心，以心解说时，

Samaye niddisi cittaṃ, cittena samayaṃ muni;

13确定之后，为了依分类而显示彼处诸法。

Niyametvāna dīpetuṃ, dhamme tattha pabhedato.

14世尊在说“于某时，欲界善心生起”时，即是以“时”来指示心。何以故？因为通过那被“时”所限定之心，在最后以“于彼时”这样限定了“时”之后，尽管“时”有种种差别，但意义是：在那心被限定的同一时中，触生起、受生起——如此，在那心被限定的时中，为了使人了悟这些依相续、聚集、作用、所缘、密集而极难通达的触、受等诸法。

‘Yasmiṃ samaye kāmāvacaraṃ kusalaṃ citta’nti hi niddisanto bhagavā samaye cittaṃ niddisi. Kiṃkāraṇā? Tena samayaniyamitena cittena pariyosāne ‘tasmiṃ samaye’ti evaṃ samayaṃ niyametvāna, atha vijjamānepi samayanānatte yasmiṃ samaye cittaṃ tasmiṃyeva samaye phasso hoti, vedanā hotīti evaṃ tasmiṃ cittaniyamite samaye ete santatisamūhakiccārammaṇaghanavasena duranubodhappabhede phassavedanādayo dhamme bodhetunti attho.

15现在是对“yasmiṃ samaye”等词语的逐词注释。“yasmiṃ”是不定地指示处所。“samaye”是说明不定所指。至此，已不定地指示了“时”。在此，“samaya”一词——

Idāni ‘yasmiṃ samaye’tiādīsu ayamanupubbapadavaṇṇanā. Yasminti aniyamato bhummaniddeso. Samayeti aniyamaniddiṭṭhaparidīpanaṃ. Ettāvatā aniyamato samayo niddiṭṭho hoti. Tattha samayasaddo –

16见于：合会、刹那、时节，聚集、因、诸见中；

Samavāye khaṇe kāle, samūhe hetu diṭṭhisu;

17于获得、于断除，及于通达中亦见。

Paṭilābhe pahāne ca, paṭivedhe ca dissati.

18正如其例：“或许我们明天也能前往，待时机与因缘和合”（《长部》1.447）等中，是“合会”义。“比丘们，唯有一刹那与一时机适于梵行生活”（《增支部》8.29）等中，是“刹那”义。“热时、酷热时”（《波逸提》358）等中，是“时节”义。“于林中大集会”（《大集会经》）等中，是“聚集”义。“跋陀利，你亦未通达此因缘——世尊住于舍卫城，世尊亦将知我：‘跋陀利比丘于大师教法中于学处未圆满行持’。跋陀利，此亦是你未通达之因缘”（《中部》2.135）等中，是“因”义。“尔时，游行者优伽诃摩那·萨摩那蒙地迦子，于宣扬时论之廷杜迦衣园中，住于末利迦园之独屋”（《中部》2.260）等中，是“见”义。

Tathā hissa ‘‘appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’’ti (dī. ni. 1.447) evamādīsu samavāyo attho. ‘‘Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu (a. ni. 8.29) khaṇo. ‘‘Uṇhasamayo pariḷāhasamayo’’tiādīsu (pāci. 358) kālo. ‘‘Mahāsamayo pavanasmi’’ntiādīsu samūho. ‘‘Samayopi kho te, bhaddāli, appaṭividdho ahosi – bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati ‘bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosī’’tiādīsu (ma. ni. 2.135) hetu. ‘‘Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasatī’’tiādīsu (ma. ni. 2.260) diṭṭhi.

19“于现法中，何者为义利？何者为来世之义利？

‘‘Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko;

20以义利之通达，贤者被称为智者。”（《相应部》1.129）——

Atthābhisamayā dhīro, paṇḍitoti pavuccatī’’ti. (saṃ. ni. 1.129) –

21等中，是“获得”义。“以正断慢而作苦之边际”（《中部》1.28）等中，是“断除”义。“苦之逼迫义、有为义、热恼义、变易义、通达义”（《无碍解道》2.8）等中，是“通达”义。如是，于众多“时”中——

Ādīsu paṭilābho. ‘‘Sammā mānābhisamayā antamakāsi dukkhassā’’tiādīsu (ma. ni. 1.28) pahānaṃ. ‘‘Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho’’tiādīsu (paṭi. ma. 2.8) paṭivedho. Evamanekesu samayesu –

22合会、刹那、时节，聚集与因；

Samavāyo khaṇo kālo, samūho hetuyeva ca;

23此五种，智者于此应知。

Ete pañcapi viññeyyā, samayā idha viññunā.

24在“于某时，欲界善”这一善的论题中，于那九种“时”中，此合会等五种“时”应被智者了知。

‘Yasmiṃ samaye kāmāvacaraṃ kusala’nti imasmiñhi kusalādhikāre tesu navasu samayesu ete samavāyādayo pañca samayā paṇḍitena veditabbā.

25其中，诸缘的和合是“合会”；而“刹那”则是

Tesu paccayasāmaggī, samavāyo khaṇo pana;

26唯第九应知为一刹那，或四轮亦为一刹那。

Ekova navamo ñeyyo, cakkāni caturopi vā.

27那以产生共同果报而安立的诸缘和合，于此应知为“合会”。而如“比丘们，唯有一刹那与一时机适于梵行生活”（《增支部》8.29）所说，唯第九刹那应知为一刹那。或者，如“比丘们，有此四轮，具足此四轮之天人，四轮运转”——此处所说“住于适宜之地、亲近善士、自正愿求、往昔所作福德”（《增支部》4.31）四轮，此等合为一处，以“机会”之义应知为“刹那”。因此等是善法生起之机会。

Yā hi esā sādhāraṇaphalanipphādakattena saṇṭhitā paccayānaṃ sāmaggī, sā idha samavāyoti ñātabbā. ‘‘Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’ti (a. ni. 8.29) evaṃ vutto pana navamova khaṇo eko khaṇoti veditabbo. Yāni vā panetāni ‘‘cattārimāni, bhikkhave, cakkāni yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattatī’’ti – ettha ‘patirūpadesavāso, sappurisūpanissayo, attasammāpaṇidhi, pubbe ca katapuññatā’ti (a. ni. 4.31) cattāri cakkāni vuttāni, etāni vā ekajjhaṃ katvā okāsaṭṭhena khaṇoti veditabbāni. Tāni hi kusaluppattiyā okāsabhūtāni.

28如是了知合会与刹那后，于其余中——

Evaṃ samavāyañca khaṇañca ñatvā itaresu –

29依彼彼而施设，时节唯是假名；

Taṃ taṃ upādāya paññatto, kālo vohāramattako;

30触等诸法之堆聚，被阐明为“聚集”。

Puñjo phassādidhammānaṃ, samūhoti vibhāvito.

31如“心时、色时”等方式，依于法；或如“过去、未来”等方式，依于法之流转；或如“种子时、萌芽时”等方式，依于法之次第；或如“生时、老时”等方式，依于法之相状；或如“感受时、认知时”等方式，依于法之作用；或如“沐浴时、饮用时”等方式，依于有情之作用；或如“行时、住时”等方式，依于威仪；或如“上午、傍晚、白天、夜晚”等方式，依于日月等之运转；或如“半月、月”等方式，依于昼夜等所计之时间累积——如是，依彼彼而施设者，名为“时节”。然而，此“时节”自性上不存在，故应知唯是施设而已。而此触、受等诸法之堆聚，于此被阐明为“聚集”。如是了知时节与聚集后，其余者——

‘Cittakālo rūpakālo’tiādinā hi nayena dhamme vā, ‘atīto anāgato’tiādinā nayena dhammavuttiṃ vā, ‘bījakālo aṅkurakālo’ti ādinā nayena dhammapaṭipāṭiṃ vā, ‘uppādakālo jarākālo’tiādinā nayena dhammalakkhaṇaṃ vā, ‘vediyanakālo sañjānanakālo’tiādinā nayena dhammakiccaṃ vā, ‘nhānakālo pānakālo’tiādinā nayena sattakiccaṃ vā, ‘gamanakālo ṭhānakālo’tiādinā nayena iriyāpathaṃ vā, ‘pubbaṇho sāyanho divā rattī’tiādinā nayena candimasūriyādiparivattanaṃ vā, ‘aḍḍhamāso māso’tiādinā nayena ahorattādisaṅkhātaṃ kālasañcayaṃ vāti – evaṃ taṃ taṃ upādāya paññatto kālo nāma. So panesa sabhāvato avijjamānattā paññattimattako evāti veditabbo. Yo panesa phassavedanādīnaṃ dhammānaṃ puñjo, so idha samūhoti vibhāvito. Evaṃ kālasamūhepi ñatvā itaro pana –

32“因”即此处之缘，依其门或

Hetūti paccayovettha, tassa dvāravasena vā;

33依诸缘而有多种性，应知。

Anekabhāvo viññeyyo, paccayānaṃ vasena vā.

34此处，缘即是“因”，依其门或依诸缘而有多种性，应知。如何？于眼门等中生起之眼识等，眼、色、光、作意等为缘；于《大论》中，以“因缘、所缘缘”等方式说二十四缘。其中，除异熟缘与后生缘外，其余皆为善法之缘。此一切于此皆意指为“因”。如是，此“因”依门或依缘而有多种性，应知。如是，此合会等五种义于此被“samaya”一词所摄，应知。

Ettha hi paccayova hetu nāma, tassa dvārānaṃ vā paccayānaṃ vā vasena anekabhāvo veditabbo. Kathaṃ? Cakkhudvārādīsu hi uppajjamānānaṃ cakkhuviññāṇādīnaṃ cakkhurūpaālokamanasikārādayo paccayā, mahāpakaraṇe ca ‘‘hetupaccayo ārammaṇapaccayo’’tiādinā nayena catuvīsati paccayā vuttā. Tesu ṭhapetvā vipākapaccayañca pacchājātapaccayañca, sesā kusaladhammānaṃ paccayā hontiyeva. Te sabbepi idha hetūti adhippetā. Evamassa iminā dvāravasena vā paccayavasena vā anekabhāvo veditabbo . Evamete samavāyādayo pañca atthā idha samayasaddena pariggahitāti veditabbā.

35“那么，为何不取其中任何一个，而总括一切呢？”答：“因为要阐明各个不同的特殊义理。在这些当中，名为‘集会’的‘时’，显示由多种原因而生起。由此，单一原因论便被否定了。而所谓‘集会’，在成就共同结果时是互相观待的。因此，也阐明了‘没有一个唯一的作者’这一义理。因为，若原因依自性存在，则观待其他原因便不合理。”如此，通过阐明没有任何单一原因的存在，便否定了“苦乐自作”等说法。

‘Kasmā pana etesu yaṃkiñci ekaṃ apariggahetvā sabbesaṃ pariggaho kato’ti? ‘Tena tena tassa tassa atthavisesassa dīpanato. Etesu hi samavāyasaṅkhāto samayo anekahetuto vuttiṃ dīpeti. Tena ekakāraṇavādo paṭisedhito hoti. Samavāyo ca nāma sādhāraṇaphalanipphādane aññamaññāpekkho hoti. Tasmā ‘eko kattā nāma natthī’ti imampi atthaṃ dīpeti. Sabhāvena hi kāraṇe sati kāraṇantarāpekkhā ayuttāti. Evaṃ ekassa kassaci kāraṇassa abhāvadīpanena ‘‘sayaṃkataṃ sukhadukkha’’ntiādi paṭisedhitaṃ hoti.

36此处可释为：宣说集会是由多因所生，非单因可解释。“何故？”“因不相合必然导致无因之合。”又，“盲人不可能用一眼看见百眼之物”，“此说不符。”因为整体结果的出现乃基于因缘和合，不是单一原因的简单叠加。且盲人对诸眼所现的共同果报无识，此果报乃基于主体差别而复合彰显。因非相合者，也有因缘相合之起，由不相合因缘以相合因缘成就。由此可知，没有独立孤立的眼识色等存在，各种差异缘起相互对应，这是世间事理的显现。这正是此前集会说的含义之提示。

Tattha siyā – ‘yaṃ vuttaṃ anekahetuto vuttiṃ dīpetī’ti, taṃ na yuttaṃ. ‘Kiṃkāraṇā’ ?‘Asāmaggiyaṃ ahetūnaṃ sāmaggiyampi ahetubhāvāpattito’. ‘Na hi ekasmiṃ andhe daṭṭhuṃ asakkonte andhasataṃ passatī’ti. ‘No na yuttaṃ; sādhāraṇaphalanipphādakattena hi ṭhitabhāvo sāmaggī; na anekesaṃ samodhānamattaṃ. Na ca andhānaṃ dassanaṃ nāma sādhāraṇaphalaṃ’. ‘Kasmā’?‘Andhasate satipi tassa abhāvato. Cakkhādīnaṃ pana taṃ sādhāraṇaphalaṃ, tesaṃ bhāve bhāvato. Asāmaggiyaṃ ahetūnampi ca sāmaggiyaṃ hetubhāvo siddho. Svāyaṃ asāmaggiyaṃ phalābhāvena, sāmaggiyañcassa bhāvena, veditabbo. Cakkhādīnañhi vekalle cakkhuviññāṇādīnaṃ abhāvo, avekalle ca bhāvo, paccakkhasiddho lokassā’ti. Ayaṃ tāva samavāyasaṅkhātena samayena attho dīpito.

37所谓以八个刹那为界限而分别避开的人，所谓第九刹那，以及依止存在地域等四种根所标明的对应时间点，若无这些刹那间的相契合，世间众生所生起的佛法根基与法念、修持基础等无从成立。众生及其如壳甲等障蔽物皆属难得之因缘。由此，刹那的难得性更加深刻，成为世间及出世间法中能够利益修行者的善法的难得之处。因此，以此刹那的数量作为时刻标记，乃指示善法之生起的难得。正因如此，若该刹那得不到适当保持，则错失这一因缘的疏忽放逸行为必然遭斥责。此即以刹那数目标记的时点所示之意。

Yo panesa aṭṭhahi akkhaṇehi parivajjito navamo khaṇo, patirūpadesavāsādiko ca catucakkasaṅkhāto okāsaṭṭhena khaṇo vutto, so manussattabuddhuppādasaddhammaṭṭhitiādikaṃ khaṇasāmaggiṃ vinā natthi. Manussattādīnañca kāṇakacchapopamādīhi (ma. ni. 3.252) dullabhabhāvo. Iti khaṇassa dullabhattā suṭṭhutaraṃ khaṇāyattaṃ lokuttaradhammānaṃ upakārabhūtaṃ kusalaṃ dullabhameva . Evametesu khaṇasaṅkhāto samayo kusaluppattiyā dullabhabhāvaṃ dīpeti. Evaṃ dīpentena anena adhigatakhaṇānaṃ khaṇāyattasseva tassa kusalassa ananuṭṭhānena moghakhaṇaṃ kurumānānaṃ pamādavihāro paṭisedhito hoti. Ayaṃ khaṇasaṅkhātena samayena attho dīpito.

38所谓这刹那中善念心起始之时，即谓为过短暂。有教言：“比丘们，此人的寿命就如月光、太阳之寿命，或如天众走在月太阳之前之寿命，其寿命流逝之速远超于此。”这是本经注释所当详知。此处所说是指色身及生理根所依存的短暂时间。只要色身仍存在，即有十六心起生灭。对此时间短暂，实无更恰当比喻，于经中正言：“诸比丘，此喻非难，如轻微转动的心。”因此，时间数目所标示的时刻，显示了善念心起始时的极短暂性。如电光闪现，照见亮光即灭，这种心境难以把握，故对此心念生起察知者，应具大精进与崇敬，此乃教诲。此即以时间数目标示时刻所示之意。

Yo panetassa kusalacittassa pavattikālo nāma hoti, so atiparitto. Sā cassa atiparittatā ‘‘yathā ca, bhikkhave, tassa purisassa javo, yathā ca candimasūriyānaṃ javo, yathā ca yā devatā candimasūriyānaṃ purato dhāvanti tāsaṃ devatānaṃ javo, tato sīghataraṃ āyusaṅkhārā khīyantī’’ti (saṃ. ni. 2.228) – imassa suttassa aṭṭhakathāvasena veditabbā. Tatra hi so rūpajīvitindriyassa tāva parittako kālo vutto. Yāva paṭuppannaṃ rūpaṃ tiṭṭhati tāva soḷasa cittāni uppajjitvā bhijjanti. Iti tesaṃ kālaparittatāya upamāpi natthi. Tenevāha – ‘‘yāvañcidaṃ, bhikkhave, upamāpi na sukarā yāva lahuparivattaṃ citta’’nti (a. ni. 1.48). Evametesu kālasaṅkhāto samayo kusalacittappavattikālassa atiparittataṃ dīpeti. Evaṃ dīpentena cānena atiparittakālatāya, vijjulatobhāsena muttāvuṇanaṃ viya, duppaṭivijjhamidaṃ cittaṃ, tasmā etassa paṭivedhe mahāussāho ca ādaro ca kattabboti ovādo dinno hoti. Ayaṃ kālasaṅkhātena samayena attho dīpito.

39总数所标示的时刻，指众多事物同时发生的境界。触及等诸法之聚合合称为集合。于此合中生起的心及诸法同步共现，即称为多个同时发生。依此标示可知，单一法起时，应当否定众多法同时存在的情况。此即以总数标示时刻所示之意。

Samūhasaṅkhāto pana samayo anekesaṃ sahuppattiṃ dīpeti. Phassādīnañhi dhammānaṃ puñjo samūhoti vutto. Tasmiñca uppajjamānaṃ cittaṃ saha tehi dhammehi uppajjatīti anekesaṃ sahuppatti dīpitā. Evaṃ dīpentena cānena ekasseva dhammassa uppatti paṭisedhitā hoti. Ayaṃ samūhasaṅkhātena samayena attho dīpito.

40缘由所标示的时刻，意味着‘于何缘由发生之时’的说法。言‘在何时’实指‘在何因缘恰当时’而产生。故由‘因缘在时’而引申出‘缘起’之意，显示缘起之说明。依此表明事理环环相依，不容颠倒。此即以缘由标示时刻所指之意。

Hetusaṅkhāto pana samayo parāyattavuttitaṃ dīpeti. ‘Yasmiṃ samaye’ti hi padassa yasmā ‘yasmiṃ hetumhi sati’ uppannaṃ hotīti ayamattho, tasmā ‘hetumhi sati’ pavattito parāyattavuttitā dīpitā. Evaṃ dīpentena cānena dhammānaṃ savasavattitābhimāno paṭisedhito hoti. Ayaṃ hetusaṅkhātena samayena attho dīpito.

41其中文义谓，由时间数目标示之时刻，意指‘于何时间’；由总数标示之时刻，意指‘于何集合’。由刹那同步缘由标示及其同在之时刻，生起依缘和合之善心，应知其意义是‘包括触等诸法’。时间数目集合及缘由数目标示均属时刻范畴。所谓教理，则指教义内容广泛。由刹那同步缘由数目标示的时刻，以及其所标示的状态或性质，皆属状态或性质之标示。

Tattha ‘yasmiṃ samaye’ti kālasaṅkhātassa samayassa vasena ‘yasmiṃ kāle’ti attho; samūhasaṅkhātassa ‘yasmiṃ samūhe’ti. Khaṇasamavāyahetusaṅkhātānaṃ ‘yasmiṃ khaṇe sati, yāya sāmaggiyā sati, yamhi hetumhi sati’ kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva sati ‘phassādayopī’ti ayamattho veditabbo. Adhikaraṇañhi kālasaṅkhāto samūhasaṅkhāto ca samayo. Tattha vuttadhammānanti adhikaraṇavasenettha bhummaṃ. Khaṇasamavāyahetusaṅkhātassa ca samayassa bhāvena tesaṃ bhāvo lakkhīyatīti bhāvenabhāvalakkhaṇavasenettha bhummaṃ.

42所谓欲界系，即“哪些法是欲界系？下至无间地狱，上至他化自在天，以此为界限”等（《法集论》1287）所述方式所涵盖的欲界法。此处词义解释如下：概而言之，有两种欲，即事欲与烦恼欲。其中，烦恼欲在意义上即是欲贪；事欲则是三地轮转。在此，烦恼欲因能欲求而称为“欲”；另一种则因被欲求而称为“欲”。而此二种欲以现行方式活动的处所，即四恶趣、人间及六欲天，共十一种处所。欲在此处活动，故称“欲界”，如同“有刀剑者活动之处”。正如某处有持刀剑之人活动，即使也有其他两足、四足众生活动，但因以他们为特征而只称为“有刀剑者活动之处”；同样，即使也有色界等众生在此活动，但因以欲界众生为特征，此一界即只称为“欲界”。而此界，如同色有称为“色”，省略后分而只称为“欲”。如此，此心在这十一种处所构成的欲中活动，故为欲界心。

Kāmāvacaranti ‘‘katame dhammā kāmāvacarā? Heṭṭhato avīcinirayaṃ uparito paranimmitavasavattiṃ pariyantaṃ katvā’’tiādinā (dha. sa. 1287) nayena vuttesu kāmāvacaradhammesu pariyāpannaṃ. Tatrāyaṃ vacanattho – uddānato dve kāmā, vatthukāmo ca kilesakāmo ca. Tattha kilesakāmo atthato chandarāgova vatthukāmo tebhūmakavaṭṭaṃ. Kilesakāmo cettha kāmetīti kāmo; itaro pana kāmiyatīti kāmo. Yasmiṃ pana padese duvidhopeso kāmo pavattivasena avacarati, so catunnaṃ apāyānaṃ, manussānaṃ, channañca devalokānaṃ vasena ekādasavidho padeso. Kāmo ettha avacaratīti kāmāvacaro, sasatthāvacaro viya. Yathā hi yasmiṃ padese sasatthā purisā avacaranti, so vijjamānesupi aññesu dvipadacatuppadesu avacarantesu, tesaṃ abhilakkhitattā ‘sasatthāvacaro’tveva vuccati, evaṃ vijjamānesupi aññesu rūpāvacarādīsu tattha avacarantesu, tesaṃ abhilakkhitattā ayaṃ padeso ‘kāmāvacaro’tveva vuccati. Svāyaṃ yathā rūpabhavo rūpaṃ, evaṃ uttarapadalopaṃ katvā ‘kāmo’tveva vuccati. Evamidaṃ cittaṃ imasmiṃ ekādasapadesasaṅkhāte kāme avacaratīti kāmāvacaraṃ.

43虽然此心也在色界、无色界中活动，但正如因在战斗中活动而得名为“战象”的象，即使在城中行走也仍称为“战象”；又如陆行、水行的动物，即使站在非陆地、非水中也仍称为“陆行动物”、“水行动物”；同样，此心虽在其他处活动，也应知唯是欲界心。或者，以作所缘的方式，欲在此处活动，故亦为欲界心。虽然此欲也在色界、无色界中活动，但正如说“叫”即称为“犊子”，在“大地”上卧即称为“水牛”，并非所有会叫的众生或在大地上卧的众生都得到此名，此处亦应如此理解。再者，令结生发生于称为欲有的欲中，故亦为欲界心。

Kiñcāpi hi etaṃ rūpārūpabhavesupi avacarati, yathā pana saṅgāme avacaraṇato saṅgāmāvacaroti laddhanāmako nāgo nagare carantopi ‘saṅgāmāvacaro’tveva vuccati, thalajalacarā ca pāṇā athale ajale ca ṭhitāpi ‘thalacarā jalacarā’tveva vuccanti, evamidaṃ aññattha avacarantampi kāmāvacaramevāti veditabbaṃ. Ārammaṇakaraṇavasena vā ettha kāmo avacaratītipi kāmāvacaraṃ. Kāmañcesa rūpārūpāvacaresupi avacarati, yathā pana vadatīti ‘vaccho’, mahiyaṃ setīti ‘mahiṃso’ti vutte, na sattā yattakā vadanti, mahiyaṃ vā senti sabbesaṃ taṃ nāmaṃ hoti, evaṃsampadamidaṃ veditabbaṃ. Apica kāmabhavasaṅkhāte kāme paṭisandhiṃ avacāretītipi kāmāvacaraṃ.

44善：以舍弃恶秽等义为善。又以无病义、无过失义、从善巧所生义为善。正如“尊师是否安康？”（《本生经》1.15.146; 2.20.129）中，以身体无病、无疾、无患的无病义说善；同样，在无色法中，也应以无烦恼病、无烦恼疾、无烦恼患的无病义知善。又以无烦恼过失、无烦恼过恶、无烦恼热恼的无过失义为善。善巧称为智慧；因从善巧所生，故以从善巧所生义为善。

Kusalanti kucchitānaṃ salanādīhi atthehi kusalaṃ. Apica ārogyaṭṭhena anavajjaṭṭhena kosallasambhūtaṭṭhena ca kusalaṃ. Yatheva hi ‘kacci nu bhoto kusala’nti (jā. 1.15.146; 2.20.129) rūpakāye anāturatāya agelaññena nibyādhitāya ārogyaṭṭhena kusalaṃ vuttaṃ, evaṃ arūpadhammepi kilesāturatāya kilesagelaññassa ca kilesabyādhino abhāvena ārogyaṭṭhena kusalaṃ veditabbaṃ. Kilesavajjassa pana kilesadosassa kilesadarathassa ca abhāvā anavajjaṭṭhena kusalaṃ. Kosallaṃ vuccati paññā; kosallato sambhūtattā kosallasambhūtaṭṭhena kusalaṃ.

45与智相应者暂且如此；与智不相应者如何？彼亦依惯用语而称为善。正如不用扇叶而用席等所作之物，因相似而依惯用语仍称为“扇”；同样，与智不相应者亦应知为善。但依究竟而言，与智相应者以无病义、无过失义、从善巧所生义三种义而得善名；与智不相应者唯以二种义得名。如此，依《本生经》方式、依《巴希提迦经》方式、依阿毗达摩方式所说的一切善，此心中皆以此三义而得。

‘Ñāṇasampayuttaṃ’ tāva evaṃ hotu; ñāṇavippayuttaṃ kathanti. Tampi ruḷhīsaddena kusalameva. Yathā hi tālapaṇṇehi akatvā kilañjādīhi katampi taṃsarikkhattā ruḷhīsaddena tālavaṇṭantveva vuccati, evaṃ ‘ñāṇavippayutta’mpi kusalantveva veditabbaṃ. Nippariyāyena pana ‘ñāṇasampayuttaṃ’ ārogyaṭṭhena anavajjaṭṭhena kosallasambhūtaṭṭhenāti tividhenapi kusalanti nāmaṃ labhati, ñāṇavippayuttaṃ duvidheneva. Iti yañca jātakapariyāyena yañca bāhitikasuttapariyāyena yañca abhidhammapariyāyena kusalaṃ kathitaṃ sabbaṃ taṃ tīhipi atthehi imasmiṃ citte labbhati.

46此善以相等而言：以无过失、乐异熟为相，以摧毁不善为味，以清净为现起，以如理作意为足处。或以与有过失相反对故，善即以无过失为相，以清净自性为味，以可爱异熟为现起，以如前所说为足处。于相等中，各各诸法的自性或共性名为相；作用或成就名为味；显现方式或结果名为现起；近因名为足处。如此，在处处解说相等时，皆应以此方式了知其差别。

Tadetaṃ lakkhaṇādivasena anavajjasukhavipākalakkhaṇaṃ, akusalaviddhaṃsanarasaṃ, vodānapaccupaṭṭhānaṃ, yonisomanasikārapadaṭṭhānaṃ. Avajjapaṭipakkhattā vā anavajjalakkhaṇameva kusalaṃ, vodānabhāvarasaṃ, iṭṭhavipākapaccupaṭṭhānaṃ, yathāvuttapadaṭṭhānameva. Lakkhaṇādīsu hi tesaṃ tesaṃ dhammānaṃ sabhāvo vā sāmaññaṃ vā lakkhaṇaṃ nāma. Kiccaṃ vā sampatti vā raso nāma. Upaṭṭhānākāro vā phalaṃ vā paccupaṭṭhānaṃ nāma. Āsannakāraṇaṃ padaṭṭhānaṃ nāma. Iti yattha yattha lakkhaṇādīni vakkhāma tattha tattha imināva nayena tesaṃ nānattaṃ veditabbaṃ.

47心：思维所缘故为心；了知之义。或因“心”是遍一切心的通称，故此处世间善、不善、唯作心，以速行路方式积累自相续，故为心。异熟心由业与烦恼所积集，故为心。又，一切心皆依各自相应而有多彩性，故为心；以造作多彩性故为心，此处应如此了知义。其中，因有贪心、有嗔心、有痴心各别；欲界心、色界心等各别；色所缘心、声等所缘心各别；于色所缘心中，青所缘心、黄等所缘心各别；于声等所缘心中亦同此理；于一切此等心中，有劣心、有心、有胜心各别；于劣等心中，有欲增上心、精进增上心、心增上心、观增上心各别，故应知此心依此等相应、地、所缘、劣中胜、增上而有多彩性。虽此处非仅有一心如此，但因诸心皆摄于此，故于其中任一，皆可以多彩性而说为心。如是，先以多彩性说心。

Cittanti ārammaṇaṃ cintetīti cittaṃ; vijānātīti attho. Yasmā vā ‘citta’nti sabbacittasādhāraṇo esa saddo, tasmā yadettha lokiyakusalākusalakiriyacittaṃ, taṃ javanavīthivasena attano santānaṃ cinotīti cittaṃ. Vipākaṃ kammakilesehi citanti cittaṃ. Apica sabbampi yathānurūpato cittatāya cittaṃ. Cittakaraṇatāya cittanti evampettha attho veditabbo. Tattha yasmā aññadeva sarāgaṃ cittaṃ, aññaṃ sadosaṃ , aññaṃ samohaṃ; aññaṃ kāmāvacaraṃ, aññaṃ rūpāvacarādibhedaṃ; aññaṃ rūpārammaṇaṃ, aññaṃ saddādiārammaṇaṃ; rūpārammaṇesu cāpi aññaṃ nīlārammaṇaṃ, aññaṃ pītādiārammaṇaṃ; saddādiārammaṇesupi eseva nayo; sabbesupi cetesu aññaṃ hīnaṃ aññaṃ majjhimaṃ aññaṃ paṇītaṃ; hīnādīsupi aññaṃ chandādhipateyyaṃ, aññaṃ vīriyādhipateyyaṃ aññaṃ cittādhipateyyaṃ, aññaṃ vīmaṃsādhipateyyaṃ, tasmā assa imesaṃ sampayuttabhūmiārammaṇahīnamajjhimapaṇītādhipatīnaṃ vasena cittatā veditabbā. Kāmañcettha ekameva evaṃ cittaṃ na hoti, cittānaṃ pana antogadhattā etesu yaṃkiñci ekampi cittatāya cittanti vattuṃ vaṭṭati. Evaṃ tāva cittatāya cittaṃ.

48如何是‘心的造作性’？因为在世间，除了心的造作之外，并没有其他所谓的‘心’。而在此（造作）中，所谓的‘行作’（caraṇa）本身就是极其殊胜的心。那些造作它的画师们生起‘这里应作如此这般的图像’的心想。依此心想，生起执笔、勾勒、着色、提亮、描线等成就（图像）的心之造作，由此在称为‘行作’的心上，成就某种奇妙的图像。然后，思惟‘在此图像之上应有此，之下应有此，两侧应有此’，依所思惟的次第成就其余的心之图像。如是，世间任何奇妙的技艺品类，一切皆唯由心所造作。如此，由于这种造作的奇妙性，成就彼彼（种种）心的心本身，也同样是心。或者，由于所思惟的一切并非无余成就，因此，心比那（所造物）更为殊胜。因此世尊说——

Kathaṃ cittakaraṇatāyāti? Lokasmiñhi cittakammato uttari aññaṃ cittaṃ nāma natthi. Tasmimpi caraṇaṃ nāma cittaṃ aticittameva hoti. Taṃ karontānaṃ cittakārānaṃ ‘evaṃvidhāni ettha rūpāni kātabbānī’ti cittasaññā uppajjati. Tāya cittasaññāya lekhāgahanarañjanaujjotanavattanādinipphādikā cittakiriyā uppajjanti, tato caraṇasaṅkhāte citte aññataraṃ vicittarūpaṃ nipphajjati. Tato ‘imassa rūpassa upari idaṃ hotu, heṭṭhā idaṃ, ubhayapasse ida’nti cintetvā yathācintitena kamena sesacittarūpanipphādanaṃ hoti, evaṃ yaṃkiñci loke vicittaṃ sippajātaṃ sabbaṃ taṃ citteneva kariyati, evaṃ imāya karaṇavicittatāya tassa tassa cittassa nipphādakaṃ cittampi tatheva cittaṃ hoti. Yathācintitassa vā anavasesassa anipphajjanato tatopi cittameva cittataraṃ. Tenāha bhagavā –

49世尊说：‘比丘们，你们见过称为“行作”的心吗？’‘是的，尊者。’‘比丘们，那称为“行作”的心，也是由心所思惟的。比丘们，比起那“行作”的心，心本身更为殊胜。’

‘‘Diṭṭhaṃ vo, bhikkhave, caraṇaṃ nāma cittanti? ‘Evaṃ, bhante’. Tampi kho, bhikkhave, caraṇaṃ nāma cittaṃ citteneva cintitaṃ. Tenapi kho, bhikkhave, caraṇena cittena cittaṃyeva cittatara’’nti (saṃ. ni. 3.100).

50同样，那存在于天、人、地狱、畜生等诸趣中，依业、性别、想、言说等而有差别的内在心，也是唯由心所造作的。因为，以身业等差别而转起的布施、持戒、害他、谄曲等善不善业，是由心所生的业之种种。正是由于业之种种，在诸趣中，才有手、足、耳、腹、颈、面等形态不同的性别之种种。由于性别之种种，依所执取的形态而生起‘这是女人，这是男人’的想，故有想之种种。由于想之种种，人们依随于想而称为‘女人’或‘男人’，故有言说之种种。然而，由于言说之种种，人们造作‘我将成为女人，我将成为男人，我将成为刹帝利，我将成为婆罗门’等能生起彼彼有身的业，故由言说之种种而有业之种种。而这业之种种，在产生如其所愿的生存时，由于是依趣而生的，故从业之种种而有趣之种种。也正因为业之种种，那些有情在彼彼趣中，显现为无足、二足等，在彼彼生中，显现为高、低等，在彼彼有身中，显现为金色、恶色等，在世法中，显现为得、不得等。因此，应知这一切存在于天、人、地狱、畜生等诸趣中，依业、性别、想、言说等而有差别的内在心，皆是由心所造作的。此义应依此未收入结集的经典而了知。即如是说——

Tathā yadetaṃ devamanussanirayatiracchānabhedāsu gatīsu kammaliṅgasaññāvohārādibhedaṃ ajjhattikaṃ cittaṃ tampi cittakatameva. Kāyakammādibhedañhi dānasīlavihiṃsāsāṭheyyādinayappavattaṃ kusalākusalakammaṃ cittanipphāditaṃ kammanānattaṃ. Kammanānatteneva ca tāsu tāsu gatīsu hatthapādakaṇṇaudaragīvāmukhādisaṇṭhānabhinnaṃ liṅganānattaṃ. Liṅganānattato yathāgahitasaṇṭhānavasena ‘ayaṃ itthī ayaṃ puriso’ti uppajjamānāya saññāya saññānānattaṃ. Saññānānattato saññānurūpena ‘itthī’ti vā ‘puriso’ti vā voharantānaṃ vohāranānattaṃ. Vohāranānattavasena pana yasmā ‘itthī bhavissāmi puriso bhavissāmi, khattiyo bhavissāmi brāhmaṇo bhavissāmī’ti evaṃ tassa tassa attabhāvassa janakaṃ kammaṃ karīyati, tasmā vohāranānattato kammanānattaṃ. Taṃ panetaṃ kammanānattaṃ yathāpatthitaṃ bhavaṃ nibbattentaṃ yasmā gativasena nibbatteti tasmā kammanānattato gatinānattaṃ. Kammanānatteneva ca tesaṃ tesaṃ sattānaṃ tassā tassā gatiyā apādakadvipādakāditā, tassā tassā upapattiyā uccanīcāditā, tasmiṃ tasmiṃ attabhāve suvaṇṇadubbaṇṇāditā, lokadhammesu lābhālābhāditā ca paññāyati. Tasmā sabbametaṃ devamanussanirayatiracchānabhedāsu gatīsu kammaliṅgasaññāvohārādibhedaṃ ajjhattikaṃ cittaṃ citteneva katanti veditabbaṃ. Svāyamattho imassa saṅgītianāruḷhassa suttassa vasena veditabbo. Vuttañhetaṃ –

51‘依业之种种、差别、分类、安立，而有性别之种种、差别、分类、安立；依性别之种种、差别、分类、安立，而有想之种种、差别、分类、安立；依想之种种、差别、分类、安立，而有言说之种种、差别、分类、安立；依言说之种种、差别、分类、安立，而有业之种种、差别、分类、安立。缘于业之差别，有情在趣上显现差别——无足、二足、四足、多足，有色、无色，有想、无想、非想非非想。缘于业之差别，有情在生上显现差别——高、低，劣、胜，善趣、恶趣。缘于业之差别，有情在有身上显现差别——金色、恶色，善生、恶生，善相、恶相。缘于业之差别，有情在世法上显现差别——得、不得，称、讥，毁、誉，乐、苦。’

‘‘Kammanānattaputhuttappabhedavavatthānavasena liṅganānattaputhuttappabhedavavatthānaṃ bhavati, liṅganānattaputhuttappabhedavavatthānavasena saññānānattaputhuttappabhedavavatthānaṃ bhavati, saññānānattaputhuttappabhedavavatthānavasena vohāranānattaputhuttappabhedavavatthānaṃ bhavati, vohāranānattaputhuttappabhedavavatthānavasena kammanānattaputhuttappabhedavavatthānaṃ bhavati. Kammanānākaraṇaṃ paṭicca sattānaṃ gatiyā nānākaraṇaṃ paññāyati – apadā dvipadā catuppadā bahuppadā, rūpino arūpino, saññino asaññino nevasaññīnāsaññino. Kammanānākaraṇaṃ paṭicca sattānaṃ upapattiyā nānākaraṇaṃ paññāyati – uccanīcatā hīnapaṇītatā sugataduggatatā. Kammanānākaraṇaṃ paṭicca sattānaṃ attabhāve nānākaraṇaṃ paññāyati – suvaṇṇadubbaṇṇatā sujātadujjātatā susaṇṭhitadussaṇṭhitatā. Kammanānākaraṇaṃ paṭicca sattānaṃ lokadhamme nānākaraṇaṃ paññāyati – lābhālābhe yasāyase nindāpasaṃsāyaṃ sukhadukkhe’’ti.

52又如经典中所说——

Aparampi vuttaṃ –

53‘从业与性别，生起性别之想；

Kammato liṅgato ceva, liṅgasaññā pavattare;

54依想而有差别，谓此是女或男。’

Saññāto bhedaṃ gacchanti, itthāyaṃ purisoti vā.

55‘世间依业而转，众生依业而转；有情为业所缚，如行驶之车辖。’

‘‘Kammunā vattate loko, kammunā vattate pajā;

56此语出于《中部尼》第二卷460节及《增支部尼》659节。

Kammanibandhanā sattā, rathassāṇīva yāyato’’. (ma. ni. 2.460; su. ni. 659);

57『业为名声赞誉之因，』

Kammena kittiṃ labhate pasaṃsaṃ,

58‘业亦为损失、杀害与束缚之因；’

Kammena jāniñca vadhañca bandhaṃ;

59『明知业之所作所为，』

Taṃ kammanānākaraṇaṃ viditvā,

60‘何故世间说无业？’

Kasmā vade natthi kammanti loke. (kathā. 785);

61‘青年，有情以业为自有，以业为遗产，以业为起源，以业为亲属，以业为归依；业区分有情，即胜劣之别。’

‘‘Kammassakā māṇava sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā; kammaṃ satte vibhajati yadidaṃ hīnappaṇītatāyā’’ti (ma. ni. 3.289).

62如是，依此‘造作心性’，亦应了知心的‘心性’。因为所有这些种种，皆是由心所造作的。然而，对于未得机会的心，或缺乏其余缘的心，由于没有某种心的造作，那所谓‘由心所造作的内在心’，比起它，心本身更为殊胜。因此世尊说——

Evaṃ imāya karaṇacittatāyapi cittassa cittatā veditabbā. Sabbānipi hi etāni vicitrāni citteneva katāni. Aladdhokāsassa pana cittassa yaṃ vā pana avasesapaccayavikalaṃ tassa ekaccacittakaraṇābhāvato yadetaṃ cittena kataṃ ajjhattikaṃ cittaṃ vuttaṃ, tatopi cittameva cittataraṃ. Tenāha bhagavā –

63‘比丘们，我不见其他任何一类，如畜生道有情这般的心……比丘们，比起那些畜生道有情，心本身更为殊胜。’

‘‘Nāhaṃ, bhikkhave, aññaṃ ekanikāyampi samanupassāmi evaṃ cittaṃ yathayidaṃ, bhikkhave, tiracchānagatā pāṇā… tehipi kho, bhikkhave, tiracchānagatehi pāṇehi cittaṃyeva cittatara’’nti (saṃ. ni. 3.100).

64「已生起」者，此处依现在已生、已去、所作、得地等类别，有种种分别。其中，凡具足生、老、坏灭，称为现在已生。领受所缘之味后灭去的善与不善，称为已受用已去；未达生等三相即灭的，称为已存在已去；其余有为法，称为已存在已去之已生。如「凡他先前所作之业」（中部 3.248）等所说，业虽属过去，但因排开其他果报而为自己果报制造了机会而住立，故称所作机会已生；同样，果报虽未生，但在如此制造的机会中必定生起，故称所作机会已生。于各各地中未被断除的不善，称为得地已生。于此，应知地与得地之差别。地者，即作为观照所缘的三界五蕴。得地者，即于彼等蕴中有生起可能之烦恼种类。因此，此烦恼获得了地，故称为得地。如是四种已生中，此处意指「现在已生」。

Uppannaṃ hotīti ettha vattamānabhūtāpagatokāsakatabhūmiladdhavasena uppannaṃ nāma anekappabhedaṃ. Tattha sabbampi uppādajarābhaṅgasamaṅgīsaṅkhātaṃ vattamānuppannaṃ nāma. Ārammaṇarasaṃ anubhavitvā niruddhaṃ, anubhūtāpagatasaṅkhātaṃ kusalākusalaṃ , uppādādittayaṃ anuppatvā niruddhaṃ, bhūtāpagatasaṅkhātaṃ, sesasaṅkhatañca bhūtāpagatuppannaṃ nāma. ‘‘Yānissa tāni pubbe katāni kammānī’’ti (ma. ni. 3.248) evamādinā nayena vuttaṃ kammaṃ atītampi samānaṃ, aññaṃ vipākaṃ paṭibāhitvā attano vipākassokāsaṃ katvā ṭhitattā, tathā katokāsañca vipākaṃ anuppannampi samānaṃ evaṃ kate okāse ekantena uppajjanato okāsakatuppannaṃ nāma. Tāsu tāsu bhūmīsu asamūhataṃ akusalaṃ bhūmiladdhuppannaṃ nāma. Ettha ca bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ. Bhūmīti vipassanāya ārammaṇabhūtā tebhūmakā pañcakkhandhā. Bhūmiladdhaṃ nāma tesu khandhesu uppattārahaṃ kilesajātaṃ. Tena hesā bhūmi laddhā nāma hoti, tasmā bhūmiladdhanti vuccati. Evametesu catūsu uppannesu idha ‘vattamānuppannaṃ’ adhippetaṃ.

65此处释词如下：从过去向上，面向生等，称为「已生」。而此「已生」一词，见于过去、获得、生起、未镇伏、未断除、经历三刹那等多种意义中。如「诸比丘，其时拘留孙世尊、阿罗汉、正等觉者出现于世」（相应部 2.143），此处指过去。「尊者阿难有多余之衣已生」（波罗夷 461），此处指获得。「诸比丘，譬如已生之大云，大风于中途令其消散」（相应部 5.157），此处指生起。「已生之欲行心难驱除」（增支部 5.160；波利 325）；「于已生已生之恶不善法，如理令其中途消散」（波罗夷 165），此处指未镇伏。「修习多修习圣八支道者，于已生已生之恶不善法，如理令其中途消散」（相应部 5.156-157），此处指未断除。「正在生起者为已生耶？然也」（双论 2.心双论 81），此处指经历三刹那。此处亦应视为经历三刹那。故「已生」者，即经历三刹那者，是现在者，是当前者。此为略义。

Tatrāyaṃ vacanattho – pubbantato uddhaṃ uppādādiabhimukhaṃ pannanti uppannaṃ. ‘Uppanna’-saddo panesa atīte paṭiladdhe samuṭṭhite avikkhambhite asamucchinne khaṇattayagateti anekesu atthesu dissati. Ayañhi ‘‘tena kho pana, bhikkhave, samayena kakusandho bhagavā arahaṃ sammāsambuddho loke uppanno’’ti (saṃ. ni. 2.143) ettha atīte āgato. ‘‘Āyasmato ānandassa atirekacīvaraṃ uppannaṃ hotī’’ti (pārā. 461) ettha paṭiladdhe. ‘‘Seyyathāpi, bhikkhave, uppannaṃ mahāmeghaṃ tamenaṃ mahāvāto antarāyeva antaradhāpetī’’ti (saṃ. ni. 5.157) ettha samuṭṭhite. ‘‘Uppannaṃ gamiyacittaṃ duppaṭivinodanīyaṃ (a. ni. 5.160; pari. 325); uppannuppanne pāpake akusale dhamme ṭhānaso antaradhāpetī’’ti (pārā. 165) ettha avikkhambhite. ‘‘Ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento bahulīkaronto uppannuppanne pāpake akusale dhamme ṭhānaso antarāyeva antaradhāpetī’’ti (saṃ. ni. 5.156-157) ettha asamucchinne. ‘‘Uppajjamānaṃ uppannanti? Āmantā’’ti (yama. 2.cittayamaka.81) ettha khaṇattayagate. Svāyamidhāpi khaṇattayagateva daṭṭhabbo. Tasmā ‘uppannaṃ hotī’ti ettha khaṇattayagataṃ hoti, vattamānaṃ hoti, paccuppannaṃ hotīti. Ayaṃ saṅkhepattho.

66「心已生」者，此唯是说法之开头。然心并非单独生起。因此，如说「国王来了」，并非舍离随从而独自前来，而是与国王随从一同前来，如此可知；同样，此心亦是与五十余善法一同生起，应如此了知。然依先行之义，故说「心已生」。

Cittaṃ uppannaṃ hotīti cetaṃ desanāsīsameva. Na pana cittaṃ ekakameva uppajjati. Tasmā yathā rājā āgatoti vutte na parisaṃ pahāya ekakova āgato, rājaparisāya pana saddhiṃyeva āgatoti paññāyati , evamidampi paropaṇṇāsakusaladhammehi saddhiṃyeva uppannanti veditabbaṃ. Pubbaṅgamaṭṭhena pana ‘‘cittaṃ uppannaṃ hoti’’cceva vuttaṃ.

67于世间法，心为最胜、心为重任、心为先行。于出世间法，慧为最胜、慧为重任、慧为先行。因此，世尊于律藏教法中提问时，不问「汝何触、汝何受、汝何想、汝何思」，而以心为重任，问「比丘，汝何心」。当回答「世尊，我无盗心」时，不说「无盗触者无犯」等，而说「比丘，无盗心者无犯」。

Lokiyadhammañhi patvā cittaṃ jeṭṭhakaṃ cittaṃ dhuraṃ cittaṃ pubbaṅgamaṃ hoti. Lokuttaradhammaṃ patvā paññā jeṭṭhikā paññā dhurā paññā pubbaṅgamā. Teneva bhagavā vinayapariyāyaṃ patvā pañhaṃ pucchanto ‘kiṃphassosi, kiṃvedanosi, kiṃsaññosi, kiṃcetanosī’ti apucchitvā ‘‘kiṃcitto tvaṃ bhikkhū’’ti cittameva dhuraṃ katvā pucchati. ‘‘Atheyyacitto ahaṃ bhagavā’’ti ca vutte ‘anāpatti atheyyaphassassā’tiādīni avatvā ‘‘anāpatti bhikkhu atheyyacittassā’’ti vadati.

68不仅律藏教法，世尊宣说其他世间教法时，亦以心为重任而说。如说：「诸比丘，凡任何不善法、属不善分、属不善侧者，彼等一切皆以意为先行。意于彼等法中先生起。」（增支部 1.56）

Na kevalañca vinayapariyāyaṃ, aññampi lokiyadesanaṃ desento cittameva dhuraṃ katvā deseti. Yathāha – ‘‘ye keci, bhikkhave, dhammā akusalā akusalabhāgiyā akusalapakkhikā sabbete manopubbaṅgamā. Mano tesaṃ dhammānaṃ paṭhamaṃ uppajjati’’ (a. ni. 1.56).

69「心为诸法先导，心令为最，心所成。

‘‘Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;

70若以染污心，或语或作；

Manasā ce paduṭṭhena, bhāsati vā karoti vā;

71则苦随彼，如车轮随行牛足。

Tato naṃ dukkhamanveti, cakkaṃva vahato padaṃ.

72心为诸法先导，心令为最，心所成；

‘‘Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;

73若以清净心，或语或作；

Manasā ce pasannena, bhāsati vā karoti vā;

74则乐随彼，如影不离。

Tato naṃ sukhamanveti, chāyāva anapāyinī’’. (dha. pa. 1,2);

75世间由心所导，由心所牵引；

‘‘Cittena nīyati loko, cittena parikassati;

76心之一法，一切皆随其力。

Cittassa ekadhammassa, sabbeva vasamanvagū’’. (saṃ. ni. 1.62);

77「诸比丘，由心染污，众生染污；由心清净，众生清净。」（相应部 3.100）

‘‘Cittasaṃkilesā, bhikkhave, sattā saṃkilissanti cittavodānā visujjhanti’’ (saṃ. ni. 3.100);

78「诸比丘，此心极光净，然彼为外来随烦恼所染污。」（增支部 1.49）

‘‘Pabhassaramidaṃ, bhikkhave, cittaṃ, tañca kho āgantukehi upakkilesehi upakkiliṭṭhaṃ’’ (a. ni. 1.49);

79「居士，心若未守护，则身业亦未守护，语业亦未守护，意业亦未守护；居士，心若守护……居士，心若瞋恚……居士，心若无瞋恚……居士，心若漏泄……居士，心若无漏泄，则身业亦无漏泄，语业亦无漏泄，意业亦无漏泄。」（增支部 3.110）

‘‘Citte , gahapati, arakkhite kāyakammampi arakkhitaṃ hoti, vacīkammampi arakkhitaṃ hoti, manokammampi arakkhitaṃ hoti; citte, gahapati, rakkhite…pe… citte, gahapati, byāpanne…pe… citte, gahapati, abyāpanne…pe… citte, gahapati, avassute…pe… citte, gahapati, anavassute kāyakammampi anavassutaṃ hoti, vacīkammampi anavassutaṃ hoti, manokammampi anavassutaṃ hotī’’ti (a. ni. 3.110).

80如是，于世间法，心为最胜、心为重任、心为先行，应如此了知。然于此等经中，非仅取一两部，为守护经典故，应知一切皆取。

Evaṃ lokiyadhammaṃ patvā cittaṃ jeṭṭhakaṃ hoti, cittaṃ dhuraṃ hoti, cittaṃ pubbaṅgamaṃ hotīti veditabbaṃ. Imesu pana suttesu ekaṃ vā dve vā aggahetvā suttānurakkhaṇatthāya sabbānipi gahitānīti veditabbāni.

81然而，在问及出世间法时，他不问‘你证得了什么触、什么受、什么想、什么思、什么心’，而是以智慧为首、以智慧为导来问：‘比丘，你证得了什么智慧？是证得了第一道智，还是第二……乃至第三……乃至第四道智？’以智慧为最上的一切善法不会退失。那么，智慧有何意义呢？（中部1.451）‘诸比丘，有智慧的圣弟子，依此而确立信，依此而确立精进，依此而确立念，依此而确立定。’（相应部5.515）等经文应在此处参阅。因此，在证得出世间法时，应知智慧是最上的、智慧是主导的、智慧是先行者。然而，这是世俗的教导。所以，以心为主导而教导时，他说‘心生起了’。

Lokuttaradhammaṃ pucchanto pana ‘kataraphassaṃ adhigatosi, kataravedanaṃ katarasaññaṃ kataracetanaṃ kataracitta’nti apucchitvā, ‘katarapaññaṃ tvaṃ bhikkhu adhigato’si, ‘kiṃ paṭhamaṃ maggapaññaṃ, udāhu dutiyaṃ…pe… tatiyaṃ…pe… catutthaṃ maggapaññaṃ adhigato’ti paññaṃ jeṭṭhikaṃ paññaṃ dhuraṃ katvā pucchati. Paññuttarā sabbe kusalā dhammā na parihāyanti. Paññā pana kimatthiyā (ma. ni. 1.451)? ‘‘Paññavato, bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti, tadanvayaṃ vīriyaṃ saṇṭhāti, tadanvayā sati saṇṭhāti, tadanvayo samādhi saṇṭhātī’’ti (saṃ. ni. 5.515) evamādīni panettha suttāni daṭṭhabbāni. Iti lokuttaradhammaṃ patvā paññā jeṭṭhikā hoti paññā dhurā paññā pubbaṅgamāti veditabbā. Ayaṃ pana lokiyadesanā. Tasmā cittaṃ dhuraṃ katvā desento ‘‘cittaṃ uppannaṃ hotī’’ti āha.

82“喜俱”是指与称为甜美乐受的喜一起，达到俱生等状态。而此“俱”字见于这些含义：即彼性、混杂、依止、所缘、相应。其中，“那种导致再有的、与喜贪俱的渴爱”（分别论203）应知为彼性，意思是成为喜贪。“诸比丘，那种与懈怠俱、与懈怠相应的考察”（相应部5.832）应知为混杂，意思是与间歇生起的懈怠相混杂。“修习与骨想俱的念觉支”（相应部5.238）应知为依止，意思是依止骨想、修习骨想而获得。“获得与色俱或与无色俱的等至”（人施设论3-5）应知为所缘，意思是以色、无色为所缘。“此乐与此喜俱、俱生、相应、相合”（分别论578）应知为相应。在此句中，所取也是这个含义。因为这里所说的“喜俱”就是指与喜相应。

Somanassasahagatanti sātamadhuravedayitasaṅkhātena somanassena saha ekuppādādibhāvaṃ gataṃ. Ayaṃ pana ‘sahagata’-saddo tabbhāve vokiṇṇe nissaye ārammaṇe saṃsaṭṭheti imesu atthesu dissati. Tattha ‘‘yāyaṃ taṇhā ponobbhavikā nandirāgasahagatā’’ti (vibha. 203) tabbhāve veditabbo; nandirāgabhūtāti attho. ‘‘Yā, bhikkhave, vīmaṃsā kosajjasahagatā kosajjasampayuttā’’ti (saṃ. ni. 5.832) vokiṇṇe veditabbo; antarantarā uppajjamānena kosajjena vokiṇṇāti ayamettha attho. ‘‘Aṭṭhikasaññāsahagataṃ satisambojjhaṅgaṃ bhāvetī’’ti (saṃ. ni. 5.238) nissaye veditabbo; aṭṭhikasaññaṃ nissāya aṭṭhikasaññaṃ bhāvetvā paṭiladdhanti attho. ‘‘Lābhī hoti rūpasahagatānaṃ vā samāpattīnaṃ arūpasahagatānaṃ vā’’ti (pu. pa. 3-5) ārammaṇe; veditabbo rūpārūpārammaṇānanti attho. ‘‘Idaṃ sukhaṃ imāya pītiyā sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayutta’’nti (vibha. 578) saṃsaṭṭhe. Imasmimpi pade ayamevattho adhippeto. Somanassasaṃsaṭṭhañhi idha somanassasahagatanti vuttaṃ.

83此“相应”一词也见于众多含义，如：同类、染污、朋友交往、俱生。因为此词在“除去瘦马壮马，相应而套在一起的马”（本生经2.22.70）中，是作为同类而来。“你们圣尼们是否相应而住？”（波逸提727）中，是染污。“他与在家者相应而住”（相应部3.3）中，是朋友交往。“此乐与此喜俱、俱生、相应、相合”中，是俱生。这里也是取俱生义。其中，“俱”没有非俱生、非相应、非相合的。然而，俱生可以是相应、相合的，也可以不是。因为在色法和非色法一起生起时，色与非色是俱生，但不是相应，也不是相合；同样，非色与色也是如此；色与色也是如此；但非色与非色则必定是俱、俱生、相应、相合的。正是针对此而说“喜俱”。

‘Saṃsaṭṭha’-saddopi cesa sadise avassute mittasanthave sahajāteti bahūsu atthesu dissati. Ayañhi ‘‘kise thūle vivajjetvā saṃsaṭṭhā yojitā hayā’’ti (jā. 2.22.70) ettha sadise āgato. ‘‘Saṃsaṭṭhāva tumhe ayye viharathā’’ti (pāci. 727) avassute. ‘‘Gihi saṃsaṭṭho viharatī’’ti (saṃ. ni. 3.3) mittasanthave. ‘‘Idaṃ sukhaṃ imāya pītiyā sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayutta’’nti sahajāte. Idhāpi sahajāte adhippeto. Tattha ‘sahagataṃ’ asahajātaṃ asaṃsaṭṭhaṃ asampayuttaṃ nāma natthi. Sahajātaṃ pana saṃsaṭṭhaṃ sampayuttaṃ hotipi, na hotipi . Rūpārūpadhammesu hi ekato jātesu rūpaṃ arūpena sahajātaṃ hoti, na saṃsaṭṭhaṃ, na sampayuttaṃ; tathā arūpaṃ rūpena; rūpañca rūpena; arūpaṃ pana arūpena saddhiṃ niyamatova sahagataṃ sahajātaṃ saṃsaṭṭhaṃ sampayuttameva hotīti. Taṃ sandhāya vuttaṃ ‘somanassasahagata’nti.

84“与智相应”是指与智相合，意思是平等地以俱生等方式相合。而此处应说的，在论母注释的受三法中已依所说的方法讲过了。因此，应知这是以俱生、俱灭、同依处、同所缘为特征的相应。而这是最高的说明。然而，在无色界中，即使没有同依处，也能获得相应。

Ñāṇasampayuttanti ñāṇena sampayuttaṃ, samaṃ ekuppādādippakārehi yuttanti attho. Yaṃ panettha vattabbaṃ siyā taṃ mātikāvaṇṇanāya vedanāttike vuttanayameva. Tasmā ekuppādā ekanirodhā ekavatthukā ekārammaṇāti iminā lakkhaṇenetaṃ sampayuttanti veditabbaṃ. Ukkaṭṭhaniddeso cesa. Arūpe pana vināpi ekavatthukabhāvaṃ sampayogo labbhati.

85至此，说了什么？在欲界善心中，说了喜俱、三因、与智相应、无行的广大心。因为当以“哪些法是善”这样不确定的问句提问时，是总摄了四地善法。而通过“欲界善心生起”这句话，则舍弃了三地善法，只取八种欲界善法。通过“喜俱”这句话，从中舍弃四种舍俱，只取四种喜俱。通过“与智相应”这句话，从中舍弃二种与智不相应，只取二种与智相应。然而，无行性并未被明确提及，故未被取。虽然未被取，但由于后面有“有行”的说法，因此这里虽未说“无行”，也应知是无行。因为正等觉者从一开始就为了分别显示此广大心，而确定地开始了此教导，故应知此处已作如此决断。

Ettāvatā kiṃ kathitaṃ? Kāmāvacarakusalesu somanassasahagataṃ tihetukaṃ ñāṇasampayuttaṃ asaṅkhārikaṃ mahācittaṃ kathitaṃ. ‘‘Katame dhammā kusalā’’ti hi aniyamitapucchāya catubhūmakakusalaṃ gahitaṃ. ‘Kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hotī’ti vacanena pana tebhūmakaṃ kusalaṃ pariccajitvā, aṭṭhavidhaṃ kāmāvacarakusalameva gahitaṃ. ‘Somanassasahagata’nti vacanena tato catubbidhaṃ upekkhāsahagataṃ pariccajitvā catubbidhaṃ somanassasahagatameva gahitaṃ. ‘Ñāṇasampayutta’nti vacanena tato duvidhaṃ ñāṇavippayuttaṃ pariccajitvā dve ñāṇasampayuttāneva gahitāni. Asaṅkhārikabhāvo pana anābhaṭṭhatāyeva na gahito. Kiñcāpi na gahito, parato pana ‘sasaṅkhārenā’ti vacanato idha ‘asaṅkhārenā’ti avuttepi asaṅkhārikabhāvo veditabbo. Sammāsambuddho hi āditova idaṃ mahācittaṃ bhājetvā dassetuṃ niyametvāva imaṃ desanaṃ ārabhīti evamettha sanniṭṭhānaṃ katanti veditabbaṃ.

86现在，为了从所缘方面显示此心，而说“以色为所缘”等。因为世尊在显示非色法时，或以依处显示，或以所缘显示，或以依处和所缘显示，或以自性显示。如在“眼触……乃至意触；眼触生受……乃至意触生受；眼识……乃至意识”等中，是以依处显示非色法。在“色想……乃至法想；色思……乃至法思”等中，是以所缘显示。在“缘眼与色而生眼识，三者合为触……乃至缘意与法而生意识，三者合为触”等（相应部4.60）中，是以依处和所缘显示。在“诸比丘，无明缘行，行缘识”等（相应部2.1）中，是以自性显示非色法。而在此处，是以所缘显示，故说“以色为所缘”等。

Idāni tameva cittaṃ ārammaṇato dassetuṃ rūpārammaṇaṃ vātiādimāha. Bhagavā hi arūpadhammaṃ dassento vatthunā vā dasseti, ārammaṇena vā, vatthārammaṇehi vā, sarasabhāvena vā. ‘‘Cakkhusamphasso…pe… manosamphasso; cakkhusamphassajā vedanā…pe… manosamphassajā vedanā; cakkhuviññāṇaṃ…pe… manoviññāṇa’’ntiādīsu hi vatthunā arūpadhammā dassitā. ‘‘Rūpasaññā…pe… dhammasaññā, rūpasañcetanā…pe… dhammasañcetanā’’tiādīsu ārammaṇena. ‘‘Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso’’tiādīsu (saṃ. ni. 4.60) vatthārammaṇehi. ‘‘Avijjāpaccayā , bhikkhave, saṅkhārā, saṅkhārapaccayā viññāṇa’’ntiādīsu (saṃ. ni. 2.1) sarasabhāvena arūpadhammā dassitā. Imasmiṃ pana ṭhāne ārammaṇena dassento ‘rūpārammaṇaṃ’ vātiādimāha.

87其中，由四种生起之因所生、属于过去、未来、现在的色，即是色所缘。由二种生起之因所生、属于过去、未来、现在的声，即是声所缘。由四种生起之因所生、属于过去、未来、现在的香，即是香所缘。由四种生起之因所生、属于过去、未来、现在的味，即是味所缘。由四种生起之因所生、属于过去、未来、现在的触，即是触所缘。由一种生起之因、二种生起之因、三种生起之因、四种生起之因所生，以及不从任何因生起、属于过去、未来、现在的心与心所，以及不可说（涅槃）等，即前述之余、称为心之境界的诸法，即是法所缘。然而，那些主张未呈现于（根门）范围的色等也是法所缘的人，应以此经教加以驳斥。对此有言：

Tattha catusamuṭṭhānaṃ atītānāgatapaccuppannaṃ rūpameva rūpārammaṇaṃ. Dvisamuṭṭhāno atītānāgatapaccuppanno saddova saddārammaṇaṃ. Catusamuṭṭhāno atītānāgatapaccuppanno gandhova gandhārammaṇaṃ. Catusamuṭṭhāno atītānāgatapaccuppanno rasova rasārammaṇaṃ. Catusamuṭṭhānaṃ atītānāgatapaccuppannaṃ phoṭṭhabbameva phoṭṭhabbārammaṇaṃ. Ekasamuṭṭhānā dvisamuṭṭhānā tisamuṭṭhānā catusamuṭṭhānā nakutocisamuṭṭhānā atītānāgatapaccuppannā cittacetasikā, tathā navattabbā ca, vuttāvasesā cittagocarasaṅkhātā dhammāyeva dhammārammaṇaṃ. Ye pana anāpāthagatā rūpādayopi dhammārammaṇamicceva vadanti te iminā suttena paṭikkhipitabbā. Vuttañhetaṃ –

88“贤友，这五根，各有不同的领域、不同的行境，互不领受彼此的行境界，意是它们的归依处，意领受它们的行境界。”

‘‘Imesaṃ kho, āvuso, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ na aññamaññassa gocaravisayaṃ paccanubhontānaṃ mano paṭisaraṇaṃ mano nesaṃ gocaravisayaṃ paccanubhotī’’ti (ma. ni. 1.455).

89因为对于这些（五根）而言，色所缘等被称为行境界。即使它们被意所领受，也仍然是色所缘等，此义得以成立。又由于天眼智等以色等为所缘，此义也得以成立。因为正是未呈现于（根门）范围的色所缘等，成为天眼智等的所缘，而它们并不成为法所缘。应依前述之理，了知所缘的确定。

Etesañhi rūpārammaṇādīni gocaravisayo nāma. Tāni manena paccanubhaviyamānānipi rūpārammaṇādīniyevāti ayamattho siddho hoti. Dibbacakkhuñāṇādīnañca rūpādiārammaṇattāpi ayamattho siddhoyeva hoti. Anāpāthagatāneva hi rūpārammaṇādīni dibbacakkhuādīnaṃ ārammaṇāni, na ca tāni dhammārammaṇāni bhavantīti vuttanayeneva ārammaṇavavatthānaṃ veditabbaṃ.

90其中，每一种所缘在二门中呈现。因为色所缘撞击眼净色后，于同一刹那即呈现于意门；意思是成为有分波动的缘。声、香、味、触所缘也是如此。正如鸟从空中飞来，停落于树顶时，既撞击树枝，其影子也映现于地面，树枝的撞击与影子的映现，非前非后，在同一刹那发生；同样，现在色等对眼净色等的撞击，以及由于能令有分波动而呈现于意门，也是非前非后，在同一刹那发生。此后，截断有分，在眼门等生起的转向等，乃至确定心之末，无间地，于那些所缘中的某一个，此大心（速行心）生起。

Tattha ekekaṃ ārammaṇaṃ dvīsu dvīsu dvāresu āpāthamāgacchati. Rūpārammaṇañhi cakkhupasādaṃ ghaṭṭetvā taṅkhaṇaññeva manodvāre āpāthamāgacchati; bhavaṅgacalanassa paccayo hotīti attho. Saddagandharasaphoṭṭhabbārammaṇesupi eseva nayo. Yathā hi sakuṇo ākāsenāgantvā rukkhagge nilīyamānova rukkhasākhañca ghaṭṭeti, chāyā cassa pathaviyaṃ paṭihaññati sākhāghaṭṭanachāyāpharaṇāni apubbaṃ acarimaṃ ekakkhaṇeyeva bhavanti, evaṃ paccuppannarūpādīnaṃ cakkhupasādādighaṭṭanañca bhavaṅgacalanasamatthatāya manodvāre āpāthagamanañca apubbaṃ acarimaṃ ekakkhaṇeyeva hoti. Tato bhavaṅgaṃ vicchinditvā cakkhudvārādīsu uppannānaṃ āvajjanādīnaṃ voṭṭhabbanapariyosānānaṃ anantarā tesaṃ ārammaṇānaṃ aññatarasmiṃ idaṃ mahācittaṃ uppajjati.

91然而，在纯粹的意门中，并没有撞击净色的作用。这些所缘只是依于平常所见、所闻、所嗅、所尝、所触的方式而呈现。如何呢？在此，有人对一座已完成粉刷工作、以雌黄、雄黄等色彩斑斓装饰、悬挂着各种旗帜、系结着花鬘、环绕着灯鬘、以极可爱之祥光闪耀、庄严齐备的大塔，行右绕之后，在十六处足台处以五体投地礼敬，合掌仰观，执取以佛为所缘的喜悦而站立。他这样见塔之后，生起以佛为所缘的喜悦，此后，无论去到何处，在夜间住处或日间住处坐着作意时，那座庄严齐备的大塔就如同呈现于眼门一般，如同右绕礼塔之时一般。如是，依所见的方式，色所缘呈现。

Suddhamanodvāre pana pasādaghaṭṭanakiccaṃ natthi. Pakatiyā diṭṭhasutaghāyitasāyitaphuṭṭhavaseneva etāni ārammaṇāni āpāthamāgacchanti. Kathaṃ? Idhekacco katasudhākammaṃ haritālamanosilādivaṇṇavicittaṃ paggahitanānappakāradhajapaṭākaṃ mālādāmavinaddhaṃ dīpamālāparikkhittaṃ atimanoramāya siriyā virocamānaṃ alaṅkatapaṭiyattaṃ mahācetiyaṃ padakkhiṇaṃ katvā soḷasasu pādapiṭṭhikāsu pañcapatiṭṭhitena vanditvā añjaliṃ paggayha ullokento buddhārammaṇaṃ pītiṃ gahetvā tiṭṭhati. Tassa evaṃ cetiyaṃ passitvā buddhārammaṇaṃ pītiṃ nibbattetvā aparabhāge yattha katthaci gatassa rattiṭṭhānadivāṭṭhānesu nisinnassa āvajjamānassa alaṅkatapaṭiyattaṃ mahācetiyaṃ cakkhudvāre āpāthamāgatasadisameva hoti, padakkhiṇaṃ katvā cetiyavandanakālo viya hoti. Evaṃ tāva diṭṭhavasena rūpārammaṇaṃ āpāthamāgacchati.

92又，以美妙的声音，听闻说法者说法，或诵经者以音声诵经之后，此后，无论于何处坐着作意时，说法或诵经就如同呈现于耳门一般，如同给予善哉而听闻之时一般。如是，依所闻的方式，声所缘呈现。

Madhurena pana sarena dhammakathikassa vā dhammaṃ kathentassa, sarabhāṇakassa vā sarena bhaṇantassa saddaṃ sutvā aparabhāge yattha katthaci nisīditvā āvajjamānassa dhammakathā vā sarabhaññaṃ vā sotadvāre āpāthamāgataṃ viya hoti, sādhukāraṃ datvā suṇanakālo viya hoti. Evaṃ sutavasena saddārammaṇaṃ āpāthamāgacchati.

93又，获得妙香或花鬘，于座上或塔处，以香所缘之心作供养之后，此后，无论于何处坐着作意时，那香所缘就如同呈现于鼻门一般，如同作供养之时一般。如是，依所嗅的方式，香所缘呈现。

Sugandhaṃ pana gandhaṃ vā mālaṃ vā labhitvā āsane vā cetiye vā gandhārammaṇena cittena pūjaṃ katvā aparabhāge yattha katthaci nisīditvā āvajjamānassa taṃ gandhārammaṇaṃ ghānadvāre āpāthamāgataṃ viya hoti, pūjākaraṇakālo viya hoti. Evaṃ ghāyitavasena gandhārammaṇaṃ āpāthamāgacchati.

94又，与梵行者们一起分享、食用美味的嚼食或啖食之后，此后，无论于何处得到粗劣等食物，作意“于某时曾与梵行者们一起分享、食用美味之食”时，那味所缘就如同呈现于舌门一般，如同食用之时一般。如是，依所尝的方式，味所缘呈现。

Paṇītaṃ pana khādanīyaṃ vā bhojanīyaṃ vā sabrahmacārīhi saddhiṃ saṃvibhajitvā paribhuñjitvā aparabhāge yattha katthaci kudrūsakādibhojanaṃ labhitvā ‘asukakāle paṇītaṃ bhojanaṃ sabrahmacārīhi saddhiṃ saṃvibhajitvā paribhutta’nti āvajjamānassa taṃ rasārammaṇaṃ jivhādvāre āpāthamāgataṃ viya hoti, paribhuñjanakālo viya hoti. Evaṃ sāyitavasena rasārammaṇaṃ āpāthamāgacchati.

95又，享用柔软的、触感舒适的床、椅、垫褥、被盖之后，此后，无论于何处安立苦卧处，作意“于某时我曾享用柔软的床、椅、垫褥、被盖”时，那触所缘就如同呈现于身门一般，如同感受触感舒适之时一般。如是，依所触的方式，触所缘呈现。应如此了知：在纯粹的意门中，并没有撞击净色的作用；这些所缘只是依于平常所见、所闻、所嗅、所尝、所触的方式而呈现。

Mudukaṃ pana sukhasamphassaṃ mañcaṃ vā pīṭhaṃ vā attharaṇapāpuraṇaṃ vā paribhuñjitvā aparabhāge yattha katthaci dukkhaseyyaṃ kappetvā ‘asukakāle me mudukaṃ mañcapīṭhaṃ attharaṇapāvuraṇaṃ paribhutta’nti āvajjamānassa taṃ phoṭṭhabbārammaṇaṃ kāyadvāre āpāthamāgataṃ viya hoti. Sukhasamphassaṃ vedayitakālo viya hoti. Evaṃ phuṭṭhavasena phoṭṭhabbārammaṇaṃ āpāthamāgacchati. Evaṃ suddhamanodvāre pasādaghaṭṭanakiccaṃ natthi. Pakatiyā diṭṭhasutaghāyitasāyitaphuṭṭhavaseneva etāni ārammaṇāni āpāthamāgacchantīti veditabbāni.

96现在，根据通常的见、闻等，另有一种未载于注释书的方法，来说明它们如何出现于心门。首先，应知见、闻、两者关联这些类别。其中，‘见’是指先前通过五门所领受的。‘闻’是指并非亲眼所见，而是通过传闻所领受的色等。与这两者都有关联的，称为‘两者关联’。应知这些也是依于见、闻等，而出现于意门。其中，依于‘见’而出现的方式，已如前文五种方法所说。

Idāni pakatiyā diṭṭhādīnaṃ vasena āpāthagamane ayamaparopi aṭṭhakathāmuttako nayo hoti. Diṭṭhaṃ sutaṃ ubhayasambandhanti ime tāva diṭṭhādayo veditabbā. Tattha ‘diṭṭhaṃ’ nāma pañcadvāravasena gahitapubbaṃ. ‘Suta’nti paccakkhato adisvā anussavavasena gahitā rūpādayova. Tehi dvīhipi sambandhaṃ ‘ubhayasambandhaṃ’ nāma. Iti imesampi diṭṭhādīnaṃ vasena etāni manodvāre āpāthamāgacchantīti veditabbāni. Tattha diṭṭhavasena tāva āpāthagamanaṃ heṭṭhā pañcahi nayehi vuttameva.

97然而，有人听到：‘由世尊的福德威力所生起的、具有如此这般名称的色相，极为美妙的声音，在某处有某些花朵的极其可意的香气，某些果实的极其甘甜的滋味，某些衣被等的极其舒适的触感。’对于他，即使没有眼净色等的接触，仅仅通过听闻，这些（色声等）便出现于意门。然后，他的心由于对那色或声的净信，或由于圣者们对香等生起布施意愿，或由于随喜他人所施，而转起。如此，依于‘闻’，这些（所缘）出现于意门。

Ekacco pana suṇāti – ‘bhagavato puññātisayanibbattaṃ evarūpaṃ nāma rūpaṃ, atimadhuro saddo, kismiñci padese kesañci pupphānaṃ atimanuñño gandho, kesañci phalānaṃ atimadhuro raso, kesañci pāvuraṇādīnaṃ atisukho samphasso’ti. Tassa, cakkhupasādādighaṭṭanaṃ vinā, sutamattāneva tāni manodvāre āpāthamāgacchanti. Athassa taṃ cittaṃ tasmiṃ rūpe vā sadde vā pasādavasena gandhādīsu ariyānaṃ dātukāmatāvasena aññehi dinnesu anumodanāvasena vā pavattati. Evaṃ sutavasena etāni manodvāre āpāthamāgacchanti.

98又有人，如前所述的色等，或曾被见，或曾被闻。对于他，以‘这样的色相，未来即将出现的佛陀也会拥有’等方式，即使没有眼净色等的接触，仅仅通过见与闻的关联，这些（所缘）便出现于意门。然后，他的心如前所述的方式，以其中一种所缘为对象，此大心便转起。如此，依于‘两者关联’，这些（所缘）出现于意门。

Aparena pana yathāvuttāni rūpādīni diṭṭhāni vā sutāni vā honti. Tassa ‘īdisaṃ rūpaṃ āyatiṃ uppajjanakabuddhassāpi bhavissatī’tiādinā nayena cakkhupasādādighaṭṭanaṃ vinā diṭṭhasutasambandheneva tāni manodvāre āpāthamāgacchanti. Athassa heṭṭhā vuttanayeneva tesu aññatarārammaṇaṃ idaṃ mahācittaṃ pavattati. Evaṃ ubhayasambandhavasena etāni manodvāre āpāthamāgacchanti.

99这也仅是略说而已。然而，依于信、喜好、行相、思惟、见、审察、忍可等，应知这些（所缘）于意门出现的详细情况。然而，由于如此出现于意门的所缘，既有真实的，也有不真实的，因此这种方法未被注释书采纳。应知如此，每一种所缘的速行，会在两门中生起。因为色所缘的速行，既在眼门中生起，也在意门中生起。声等所缘也是如此。

Idampi ca mukhamattameva. Saddhāruciākāraparivitakkadiṭṭhinijjhānakkhantiādīnaṃ pana vasena vitthārato etesaṃ manodvāre āpāthagamanaṃ veditabbameva. Yasmā pana evaṃ āpāthaṃ āgacchantāni bhūtānipi honti abhūtānipi, tasmā ayaṃ nayo aṭṭhakathāyaṃ na gahito. Evaṃ ekekārammaṇaṃ javanaṃ dvīsu dvīsu dvāresu uppajjatīti veditabbaṃ. Rūpārammaṇañhi javanaṃ cakkhudvārepi uppajjati manodvārepi. Saddādiārammaṇesupi eseva nayo.

100其中，于意门生起的、以色为所缘的速行，有施所成、戒所成、修所成三种。其中每一种，又各有身业、语业、意业三种。于声、香、味、触、法所缘也是如此。

Tattha manodvāre uppajjamānaṃ rūpārammaṇaṃ javanaṃ dānamayaṃ sīlamayaṃ bhāvanāmayanti tividhaṃ hoti . Tesu ekekaṃ kāyakammaṃ vacīkammaṃ manokammanti tividhameva hoti. Saddagandharasaphoṭṭhabbadhammārammaṇesupi eseva nayo.

101其中，先就色所缘而言，生起的此大善心，是取青、黄、赤、白等色中，花、布、界等中的某一种，称为‘净相’的可意、可爱、可悦、可染的色为所缘而生起的。难道这不就是可意所缘，是贪欲的基础吗？为何此心称为善呢？这是由于决定的方式、转向的方式、惯行（等起）的方式、如理作意的方式。因为，对于那已决定‘我只应作善’而将心决定在善行上、从不善的转起中脱离而转向唯作善行、由于屡屡造作而以善的惯行而惯行、并且由于合适的地域居住、善知识的亲近、正法的听闻、宿世所积福德等亲依止缘，而如理作意转起的人，以此决定的方式、转向的方式、惯行的方式、如理作意的方式，此心便生起为善。

Tattha rūpaṃ tāva ārammaṇaṃ katvā uppajjamānaṃ etaṃ mahākusalacittaṃ nīlapītalohitodātavaṇṇesu pupphavatthadhātūsu aññataraṃ subhanimittasaṅkhātaṃ iṭṭhaṃ kantaṃ manāpaṃ rajanīyaṃ vaṇṇaṃ ārammaṇaṃ katvā uppajjati. Nanu cetaṃ iṭṭhārammaṇaṃ lobhassa vatthu? Kathaṃ etaṃ cittaṃ kusalaṃ nāma jātanti? Niyamitavasena pariṇāmitavasena samudācāravasena ābhujitavasenāti. Yassa hi ‘kusalameva mayā kattabba’nti kusalakaraṇe cittaṃ niyamitaṃ hoti, akusalappavattito nivattetvā kusalakaraṇeyeva pariṇāmitaṃ, abhiṇhakaraṇena kusalasamudācāreneva samudācaritaṃ, patirūpadesavāsasappurisūpanissayasaddhammasavanapubbekatapuññatādīhi ca upanissayehi yoniso ca ābhogo pavattati, tassa iminā niyamitavasena pariṇāmitavasena samudācāravasena ābhujitavasena ca kusalaṃ nāma jātaṃ hoti.

102然而，在此，依所缘应知其喜俱性。因为于可意所缘中生起，所以此心成为喜俱。在此，信等多也是其原因。因为，对于无信者与邪见者，即使见到作为绝对可意所缘的如来色身，也不会生起喜悦。而对于那些不见善行功德的人，即使被他人鼓励而行善，也不会生起喜悦。因此，信多、见清净、见功德，应知在此是喜俱的原因。还有，十一种法能引生喜觉支：佛随念、法随念、僧随念、戒随念、舍随念、天随念、寂止随念、回避粗恶人、亲近柔和人、省思能生净信的经典、以及倾心于此。依这些原因，也应知在此的喜俱性。这些的详细说明，将在《觉支分别》中阐明。

Ārammaṇavasena panettha somanassasahagatabhāvo veditabbo. Iṭṭhārammaṇasmiñhi uppannattā etaṃ somanassasahagataṃ jātaṃ. Saddhābahulatādīnipettha kāraṇāniyeva. Assaddhānañhi micchādiṭṭhīnañca ekantaiṭṭhārammaṇabhūtaṃ tathāgatarūpampi disvā somanassaṃ nuppajjati. Ye ca kusalappavattiyaṃ ānisaṃsaṃ na passanti tesaṃ parehi ussāhitānaṃ kusalaṃ karontānampi somanassaṃ nuppajjati. Tasmā saddhābahulatā visuddhadiṭṭhitā ānisaṃsadassāvitāti. Evampettha somanassasahagatabhāvo veditabbo. Apica ekādasadhammā pītisambojjhaṅgassa uppādāya saṃvattanti – buddhānussati dhammānussati saṅghānussati sīlānussati cāgānussati devatānussati upasamānussati lūkhapuggalaparivajjanatā siniddhapuggalasevanatā pasādanīyasuttantapaccavekkhaṇatā tadadhimuttatāti . Imehipi kāraṇehettha somanassasahagatabhāvo veditabbo. Imesaṃ pana vitthāro bojjhaṅgavibhaṅge (vibha. aṭṭha. 367 bojjhaṅgapabbavaṇṇanā, 468-469) āvi bhavissati.

103然而，在此，依业、依投生、依根成熟、依烦恼远离，应知此心与智相应的原因。因为，若有人为他人说法，教导无过的技艺处、业处、明处，恭敬法施者而请其说法，并立下‘愿我未来成为智者’的誓愿而作种种布施，依此类业为亲依止，生起的善便与智相应。或者，依投生于无恼害的世界，如经所说：‘于彼处，安乐者的法句展转……诸比丘，念的生起是迟缓的，然而，那有情迅速成为殊胜者’，依此方式，依投生，生起的善也与智相应。同样，对于已达根成熟、达到智慧十岁阶段者，依根成熟，生起的善也与智相应。又，对于那些烦恼已被镇伏者，依烦恼远离，生起的善也与智相应。此义也曾被说：

Kammato, upapattito, indriyaparipākato, kilesadūrībhāvatoti imehi panettha kāraṇehi ñāṇasampayuttatā veditabbā. Yo hi paresaṃ dhammaṃ deseti anavajjāni sippāyatanakammāyatanavijjāṭṭhānāni sikkhāpeti dhammakathikaṃ sakkāraṃ katvā dhammaṃ kathāpeti, ‘āyatiṃ paññavā bhavissāmī’ti patthanaṃ paṭṭhapetvā nānappakāraṃ dānaṃ deti, tassa evarūpaṃ kammaṃ upanissāya kusalaṃ uppajjamānaṃ ñāṇasampayuttaṃ uppajjati. Abyāpajje loke uppannassa vāpi ‘‘tassa tattha sukhino dhammapadā pilavanti… dandho, bhikkhave, satuppādo, atha so satto khippaṃyeva visesagāmī hotī’’ti (a. ni. 4.191) iminā nayena upapattiṃ nissāyapi uppajjamānaṃ kusalaṃ ñāṇasampayuttaṃ uppajjati. Tathā indriyaparipākaṃ upagatānaṃ paññādasakappattānaṃ indriyaparipākaṃ nissāyapi kusalaṃ uppajjamānaṃ ñāṇasampayuttaṃ uppajjati. Yehi pana kilesā vikkhambhitā tesaṃ kilesadūrībhāvaṃ nissāyapi uppajjamānaṃ kusalaṃ ñāṇasampayuttaṃ uppajjati. Vuttampi cetaṃ –

104“确实，由瑜伽生起智慧，无瑜伽则智慧灭尽。”

‘‘Yogā ve jāyatī bhūri, ayogā bhūrisaṅkhayo’’ti (dha. pa. 282).

105如是，由业、由生趣、由根成熟、由烦恼远离——以此等因缘，可知与智相应。

Evaṃ kammato upapattito indriyaparipākato kilesadūrībhāvatoti imehi kāraṇehi ñāṇasampayuttatā veditabbā.

106又，有七法能引生择法觉支——多所请问、令事物清净、令诸根平衡成就、远离劣慧之人、亲近有慧之人、省察深智之行、倾心于彼。由此等因缘，亦可知与智相应。此七法之广释，将于《觉支分别》中显明。

Apica satta dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattanti – paripucchakatā, vatthuvisadakiriyā, indriyasamattapaṭipādanā, duppaññapuggalaparivajjanā, paññavantapuggalasevanā, gambhīrañāṇacariyapaccavekkhaṇā, tadadhimuttatāti. Imehipi kāraṇehi ñāṇasampayuttatā veditabbā. Imesaṃ pana vitthāro bojjhaṅgavibhaṅge (vibha. aṭṭha. 367 bojjhaṅgapabbavaṇṇanā) āvi bhavissati.

107如是，此与智相应而生起之心，由于无行、无功用、无方便思惟而生起故，名为无行。此心以可染之色为所缘而生起时，即依三种决定而生——或为施所成，或为戒所成，或为修所成。

Evaṃ ñāṇasampayuttaṃ hutvā uppannañcetaṃ asaṅkhārena appayogena anupāyacintanāya uppannattā asaṅkhāraṃ nāma jātaṃ. Tayidaṃ rajanīyavaṇṇārammaṇaṃ hutvā uppajjamānameva tividhena niyamena uppajjati – dānamayaṃ vā hoti, sīlamayaṃ vā, bhāvanāmayaṃ vā.

108如何？当于青、黄、赤、白等花等中，获得某一种，依色而作意'此是色施，属于我'，以供养佛宝等时，则为施所成。此中有一事例：据说掌库僧伽蜜多获得一件嵌金之布后，思惟'此布亦是金色，正等觉者亦是金色，金色之布正适合金色者，且将成为我等之色施'，便供奉于大塔。当知于如是之时，为施所成。又，当获得如是可施之物后，以'此是我家族传承、家族传统、家族沿袭、家族义务'而供养佛宝等时，则为戒所成。又，当以如是之物供养三宝后，作意'此色将灭尽，将消逝'而安立灭尽、消逝之观时，则为修所成。

Kathaṃ? Yadā hi nīlapītalohitodātesu pupphādīsu aññataraṃ labhitvā vaṇṇavasena ābhujitvā ‘vaṇṇadānaṃ mayha’nti buddharatanādīni pūjeti, tadā dānamayaṃ hoti. Tatridaṃ vatthu – bhaṇḍāgārikasaṅghamitto kira ekaṃ suvaṇṇakhacitaṃ vatthaṃ labhitvā idampi vatthaṃ suvaṇṇavaṇṇaṃ, sammāsambuddhopi suvaṇṇavaṇṇo, suvaṇṇavaṇṇaṃ vatthaṃ suvaṇṇavaṇṇasseva anucchavikaṃ, amhākañca vaṇṇadānaṃ bhavissatīti mahācetiye āropesi. Evarūpe kāle dānamayaṃ hotīti veditabbaṃ. Yadā pana tathārūpameva deyyadhammaṃ labhitvā ‘mayhaṃ kulavaṃso, kulatanti kulappaveṇī esā, kulavattaṃ eta’nti buddharatanādīni pūjeti tadā sīlamayaṃ hoti. Yadā pana tādiseneva vatthunā ratanattayassa pūjaṃ katvā ‘ayaṃ vaṇṇo khayaṃ gacchissati, vayaṃ gacchissatī’ti khayavayaṃ paṭṭhapeti, tadā bhāvanāmayaṃ hoti.

109又，此施所成之心正在转起时，若亲手供养三宝而转起，则为身业。若供养三宝时，亦令子女、妻妾、奴仆、佣人等人供养，则为语业。若缘于如是所说现存之物，思惟'我将作色施'，则为意业。依律藏之说，'我将施、我将作'之语已出，依此特征，方名为施。然依阿毗达磨之说，缘于现存之物，从以意思惟'我将施'之时起，即成为善。其后，当以身或语作所应作，此是后说。如是，施所成者依身、语、意业即有三种。

Dānamayaṃ pana hutvā vattamānampi yadā tīṇi ratanāni sahatthena pūjentassa pavattatti, tadā kāyakammaṃ hoti. Yadā tīṇi ratanāni pūjento puttadāradāsakammakaraporisādayopi āṇāpetvā pūjāpeti tadā vacīkammaṃ hoti. Yadā tadeva vuttappakāraṃ vijjamānakavatthuṃ ārabbha vaṇṇadānaṃ dassāmīti cinteti tadā manokammaṃ hoti. Vinayapariyāyaṃ patvā hi ‘dassāmi karissāmī’ti vācā bhinnā hotīti (pārā. 659) iminā lakkhaṇena dānaṃ nāma hoti. Abhidhammapariyāyaṃ patvā pana vijjamānakavatthuṃ ārabbha ‘dassāmī’ti manasā cintitakālato paṭṭhāya kusalaṃ hoti. Aparabhāge kāyena vā vācāya vā kattabbaṃ karissatīti vuttaṃ. Evaṃ dānamayaṃ kāyavacīmanokammavaseneva tividhaṃ hoti.

110又，当获得如是所说之物后，以家族传承等为由，亲手供养三宝时，则为戒所成之身业。当以家族传承等为由，令子女、妻妾等供养时，则为语业。当缘于现存之物，思惟'此是我家族传承、家族传统、家族沿袭，此是家族义务，我将作色施'时，则为意业。如是，戒所成者依身、语、意业亦有三种。

Yadā pana taṃ vuttappakāraṃ vatthuṃ labhitvā kulavaṃsādivasena sahatthā ratanattayaṃ pūjeti tadā sīlamayaṃ kāyakammaṃ hoti. Yadā kulavaṃsādivaseneva puttadārādayo āṇāpetvā pūjāpeti tadā vacīkammaṃ hoti. Yadā ‘mayhaṃ kulavaṃso, kulatanti kulappaveṇī esā, kulavattameta’nti vijjamānakavatthuṃ ārabbha ‘vaṇṇadānaṃ dassāmī’ti cinteti tadā manokammaṃ hoti. Evaṃ sīlamayaṃ kāyavacīmanokammavasena tividhaṃ hoti.

111又，当获得如是所说之物后，供养三宝，并于经行时安立灭尽、消逝之观，则为修所成之身业。以语安立思惟者，为语业。不动身表、语表，唯以意安立思惟者，为意业。如是，修所成者依身、语、意业亦有三种。如是，法王将此色所缘之善，依三种福行事之基，以九种业门分别显示。于声所缘等中，亦同此理。

Yadā pana taṃ vuttappakāraṃ vatthuṃ labhitvā tīṇi ratanāni pūjetvā caṅkamanto khayavayaṃ paṭṭhapeti tadā bhāvanāmayaṃ kāyakammaṃ hoti. Vācāya sammasanaṃ paṭṭhapentassa vacīkammaṃ hoti, kāyaṅgavācaṅgāni acopetvā manasāva sammasanaṃ paṭṭhapentassa manokammaṃ hoti. Evaṃ bhāvanāmayaṃ kāyavacīmanokammavasena tividhaṃ hoti. Evametaṃ rūpārammaṇaṃ kusalaṃ tividhapuññakiriyavatthuvasena navahi kammadvārehi bhājetvā dassesi dhammarājā. Saddārammaṇādīsupi eseva nayo.

112于鼓声等中，以可染之声为所缘，依如前所说之方式，此善依三种决定而生。于此，声不能如拔取芋根般拔取，亦不能如持青莲花束般置于手中而施与；然若令其有所依而施，则名为声施。是故，当以'我将作声施'，以鼓、杖鼓等某种乐器向三宝献供时；当以'此是我之声施'而安置鼓等时；当向说法比丘布施音声药、油、糖蜜等时；当宣告闻法、唱诵梵呗、开示法义、作近坐之论、作随喜之论时——于如是时，即为施所成。当以家族传承等为由、以义务为由而行此等事时，则为戒所成。当作此一切后，思惟'此声纵如梵天世界之量，亦将灭尽、将消逝'而安立思惟时，则为修所成。

Bherisaddādīsu hi rajanīyasaddaṃ ārammaṇaṃ katvā heṭṭhā vuttanayeneva tīhi niyamehetaṃ kusalaṃ uppajjati. Tattha saddaṃ kandamūlaṃ viya uppāṭetvā nīluppalahatthakaṃ viya ca hatthe ṭhapetvā dātuṃ nāma na sakkā, savatthukaṃ pana katvā dento saddadānaṃ deti nāma. Tasmā yadā ‘saddadānaṃ dassāmī’ti bherimudiṅgādīsu aññataratūriyena tiṇṇaṃ ratanānaṃ upahāraṃ karoti, ‘saddadānaṃ me’ti bheriādīni ṭhapāpeti, dhammakathikabhikkhūnaṃ sarabhesajjatelaphāṇitādīni deti, dhammasavanaṃ ghoseti, sarabhaññaṃ bhaṇati, dhammakathaṃ katheti, upanisinnakakathaṃ anumodanakathaṃ karoti, tadā dānamayaṃyeva hoti. Yadā etadeva vidhānaṃ kulavaṃsādivasena vattavasena karoti tadā sīlamayaṃ hoti. Yadā sabbampetaṃ katvā ayaṃ ettako saddo brahmalokappamāṇopi hutvā ‘khayaṃ gamissati, vayaṃ gamissatī’ti sammasanaṃ paṭṭhapeti tadā bhāvanāmayaṃ hoti.

113于此，先说施所成：当手持鼓等亲手献供时，或为常时献供而亲手安置时，或为'此是我之声施'而前往宣告闻法时，或前往作开示法义、唱诵梵呗时，则为身业。当命令'去吧，诸君，为我等之声施向三宝献供'时，当命令'此是我之声施，将此鼓、此杖鼓安置于塔院中'时，当亲自宣告闻法、开示法义、唱诵梵呗时，则为语业。当不动身表、语表，以意思惟'我将作声施'而舍弃现存之物时，则为意业。

Tattha dānamayaṃ tāva yadā bheriādīni gahetvā sahatthā upahāraṃ karoti, niccupahāratthāya ṭhapentopi sahatthā ṭhapeti, ‘saddadānaṃ me’ti dhammasavanaṃ ghosetuṃ gacchati, dhammakathaṃ sarabhaññaṃ kātuṃ vā gacchati, tadā kāyakammaṃ hoti. Yadā ‘gacchatha, tātā, amhākaṃ saddadānaṃ tiṇṇaṃ ratanānaṃ upahāraṃ karothā’ti āṇāpeti, ‘saddadānaṃ me’ti cetiyaṅgaṇesu ‘imaṃ bheriṃ, imaṃ mudiṅgaṃ ṭhapethā’ti āṇāpeti, sayameva dhammasavanaṃ ghoseti, dhammakathaṃ katheti, sarabhaññaṃ bhaṇati, tadā vacīkammaṃ hoti. Yadā kāyaṅgavācaṅgāni acopetvā ‘saddadānaṃ dassāmī’ti vijjamānakavatthuṃ manasā pariccajati, tadā manokammaṃ hoti.

114持戒所成业：当有人以‘所谓声供养，是我家族传承、家族传统、家族惯习’的观念，亲手用鼓等乐器进行供养，亲手将鼓等乐器放置于塔院等处，亲手将音声医药给予说法者，以及为听闻佛法、宣告说法、开示佛法、唱诵梵呗而依循义务前往时，这是身业。当有人命令说：‘所谓声供养，是我们家族的传承、家族传统、家族惯习，去吧，孩子们，去向佛宝等进行供养’，或依家族传承自己说法或唱诵梵呗时，这是语业。当有人不动身门和语门，仅以心意思维‘所谓声供养，是我的家族传承，我将作声供养’，并舍弃现有物品时，这是意业。

Sīlamayampi ‘saddadānaṃ nāma mayhaṃ kulavaṃso kulatanti kulappaveṇī’ti bheriādīhi sahatthā upahāraṃ karontassa, bheriādīni sahatthā cetiyaṅgaṇādīsu ṭhapentassa, dhammakathikānaṃ sarabhesajjaṃ sahatthā dadantassa, vattasīsena dhammasavanaghosanadhammakathākathanasarabhaññabhaṇanatthāya ca gacchantassa kāyakammaṃ hoti. ‘Saddadānaṃ nāma amhākaṃ kulavaṃso kulatanti kulappaveṇī, gacchatha , tātā, buddharatanādīnaṃ upahāraṃ karothā’ti āṇāpentassa kulavaṃsavaseneva attanā dhammakathaṃ vā sarabhaññaṃ vā karontassa ca vacīkammaṃ hoti. ‘Saddadānaṃ nāma mayhaṃ kulavaṃso saddadānaṃ dassāmī’ti kāyaṅgavācaṅgāni acopetvā manasāva vijjamānakavatthuṃ pariccajantassa manokammaṃ hoti.

115修习所成业：当经行者在声音上安立坏灭时，这是身业。当不动身门而以语言进行观照时，这是语业。当不动身门和语门，仅以心意观照声处时，这是意业。如此，法王将声所缘的善，依三种福行事之基，以九种业门分别开示。

Bhāvanāmayampi yadā caṅkamanto sadde khayavayaṃ paṭṭhapeti tadā kāyakammaṃ hoti. Kāyaṅgaṃ pana acopetvā vācāya sammasantassa vacīkammaṃ hoti. Kāyaṅgavācaṅgaṃ acopetvā manasāva saddāyatanaṃ sammasantassa manokammaṃ hoti. Evaṃ saddārammaṇampi kusalaṃ tividhapuññakiriyavatthuvasena navahi kammadvārehi bhājetvā dassesi dhammarājā.

116以根香等中可染着的香为所缘，依前文所述方式，由三种决定而生起此善。其中，当于根香等中获得任何一种香，依香而作意后，以‘这是我的香供养’供养佛宝等时，这是施所成业。一切应如色供养中所说方式详细了知。如此，法王将香所缘的善，依三种福行事之基，以九种业门分别开示。

Mūlagandhādīsupi rajanīyagandhaṃ ārammaṇaṃ katvā heṭṭhā vuttanayeneva tīhi niyamehetaṃ kusalaṃ uppajjati. Tattha yadā mūlagandhādīsu yaṃkiñci gandhaṃ labhitvā gandhavasena ābhujitvā ‘gandhadānaṃ mayha’nti buddharatanādīni pūjeti, tadā dānamayaṃ hotīti sabbaṃ vaṇṇadāne vuttanayeneva vitthārato veditabbaṃ. Evaṃ gandhārammaṇampi kusalaṃ tividhapuññakiriyavatthuvasena navahi kammadvārehi bhājetvā dassesi dhammarājā.

117以根味等中可染着的味为所缘，依前文所述方式，由三种决定而生起此善。其中，当于根味等中获得任何一种可染着的味物，依味而作意后，以‘这是我的味供养’而施舍时，这是施所成业。一切应如色供养中所说方式详细了知。然而，在持戒所成业中，以‘不施与僧团而受用，非我等所惯行’为由，令施与一万二千比丘后，方受用妙味的杜塔伽摩尼无畏王之事，为首而在大注释书中引述诸事。此即差别所在。如此，法王将味所缘的善，依三种福行事之基，以九种业门分别开示。

Mūlarasādīsu pana rajanīyarasaṃ ārammaṇaṃ katvā heṭṭhā vuttanayeneva tīhi niyamehetaṃ kusalaṃ uppajjati. Tattha yadā mūlarasādīsu yaṃkiñci rajanīyaṃ rasavatthuṃ labhitvā rasavasena ābhujitvā ‘rasadānaṃ mayha’nti deti pariccajati, tadā dānamayaṃ hotīti sabbaṃ vaṇṇadāne vuttanayeneva vitthārato veditabbaṃ. Sīlamaye panettha ‘saṅghassa adatvā paribhuñjanaṃ nāma amhākaṃ na āciṇṇa’nti dvādasannaṃ bhikkhusahassānaṃ dāpetvā sādurasaṃ paribhuttassa duṭṭhagāmaṇiabhayarañño vatthuṃ ādiṃ katvā mahāaṭṭhakathāyaṃ vatthūni āgatāni. Ayameva viseso. Evaṃ rasārammaṇampi kusalaṃ tividhapuññakiriyavatthuvasena navahi kammadvārehi bhājetvā dassesi dhammarājā.

118触所缘中，地界、火界、风界三大种名为触所缘。在此处，不依这些而作关联，应依床、椅等而作。当于床、椅等中获得任何一种可染着的触物，依触而作意后，以‘这是我的触供养’而施舍时，这是施所成业。一切应如色供养中所说方式详细了知。如此，法王将触所缘的善，依三种福行事之基，以九种业门分别开示。

Phoṭṭhabbārammaṇepi pathavīdhātu tejodhātu vāyodhātūti tīṇi mahābhūtāni phoṭṭhabbārammaṇaṃ nāma. Imasmiṃ ṭhāne etesaṃ vasena yojanaṃ akatvā mañcapīṭhādivasena kātabbā. Yadā hi mañcapīṭhādīsu yaṃkiñci rajanīyaṃ phoṭṭhabbavatthuṃ labhitvā phoṭṭhabbavasena ābhujitvā ‘phoṭṭhabbadānaṃ mayha’nti deti pariccajati, tadā dānamayaṃ hotīti sabbaṃ vaṇṇadāne vuttanayeneva vitthārato veditabbaṃ. Evaṃ phoṭṭhabbārammaṇampi kusalaṃ tividhapuññakiriyavatthuvasena navahi kammadvārehi bhājetvā dassesi dhammarājā.

119法所缘中，六内处、三相、三无色蕴、十五种微细色、涅槃与施设——这些属于法处或不属法处的法，名为法所缘。然而，在此处，不依这些而作关联，应依营养物施、饮物施、生命施而作。以营养物等中可染着的法所缘为所缘，依前文所述方式，由三种决定而生起此善。

Dhammārammaṇe cha ajjhattikāni āyatanāni, tīṇi lakkhaṇāni, tayo arūpino khandhā, pannarasa sukhumarūpāni, nibbānapaññattīti ime dhammāyatane pariyāpannā ca, apariyāpannā ca, dhammā dhammārammaṇaṃ nāma. Imasmiṃ pana ṭhāne etesaṃ vasena yojanaṃ akatvā ojadānapānadānajīvitadānavasena kātabbā. Ojādīsu hi rajanīyaṃ dhammārammaṇaṃ ārammaṇaṃ katvā heṭṭhā vuttanayeneva tīhi niyamehetaṃ kusalaṃ uppajjati.

120其中，当以‘这是我的营养物施’而施与酥油等，以‘饮物施’而施与八种饮物，以‘生命施’而施与筹食、僧团食等，施与患病比丘药物，安排医生，令撤除网罗，令破坏陷阱，令破坏鸟笼，令作释放系缚，令敲击禁止杀生之鼓，以及为保护生命而作其他此类行为时，这是施所成业。当以‘营养物施、饮物施、生命施是我家族传承、家族传统、家族惯习’的观念，依循义务而行营养物施等时，这是持戒所成业。当在法所缘上安立坏灭时，这是修习所成业。

Tattha yadā ‘ojadānaṃ mayha’nti sappinavanītādīni deti, pānadānanti aṭṭha pānāni deti, jīvitadānanti salākabhattasaṅghabhattādīni deti, aphāsukānaṃ bhikkhūnaṃ bhesajjaṃ deti, vejjaṃ paccupaṭṭhāpeti, jālaṃ phālāpeti, kumīnaṃ viddhaṃsāpeti, sakuṇapañjaraṃ viddhaṃsāpeti, bandhanamokkhaṃ kārāpeti, māghātabheriṃ carāpeti, aññānipi jīvitaparittāṇatthaṃ evarūpāni kammāni karoti tadā dānamayaṃ hoti. Yadā pana ‘ojadānapānadānajīvitadānāni mayhaṃ kulavaṃso kulatanti kulappaveṇī’ti vattasīsena ojadānādīni pavatteti tadā sīlamayaṃ hoti. Yadā dhammārammaṇasmiṃ khayavayaṃ paṭṭhapeti tadā bhāvanāmayaṃ hoti.

121当施所成业生起时，若亲手施与营养物施、饮物施、生命施，这是身业。若命令子女、妻子等而令施与时，这是语业。若不动身门和语门，仅以心意思维‘我将施与’现有物品，作营养物施、饮物施、生命施时，这是意业。

Dānamayaṃ pana hutvā pavattamānampi yadā ojadānapānadānajīvitadānāni sahatthā deti, tadā kāyakammaṃ hoti. Yadā puttadārādayo āṇāpetvā dāpeti, tadā vacīkammaṃ hoti. Yadā kāyaṅgavācaṅgāni acopetvā ojadānapānadānajīvitadānavasena vijjamānakavatthuṃ ‘dassāmī’ti manasā cinteti, tadā manokammaṃ hoti.

122当依家族传承等，亲手施与前述现有物品时，这是持戒所成身业。当依家族传承等，命令子女、妻子等而令施与时，这是语业。当依家族传承等，仅以心意思维‘我将施与’前述现有物品时，这是意业。

Yadā pana vuttappakāraṃ vijjamānakavatthuṃ kulavaṃsādivasena sahatthā deti, tadā sīlamayaṃ kāyakammaṃ hoti. Yadā kulavaṃsādivaseneva puttadārādayo āṇāpetvā dāpeti, tadā vacīkammaṃ hoti. Yadā kulavaṃsādivaseneva vuttappakāraṃ vijjamānakavatthuṃ ‘dassāmī’ti manasāva cinteti, tadā manokammaṃ hoti.

123当经行后，在法所缘上安立坏灭时，这是修习所成身业。当不动身门，以语言安立坏灭时，这是语业。当不动身门和语门，仅以心意在法所缘上安立坏灭时，这是意业。如此，修习所成业依身、语、意业而有三种。如此，法王将法所缘的善，依三种福行事之基，以九种业门分别开示。

Caṅkamitvā dhammārammaṇe khayavayaṃ paṭṭhapentassa pana bhāvanāmayaṃ kāyakammaṃ hoti. Kāyaṅgaṃ acopetvā vācāya khayavayaṃ paṭṭhapentassa vacīkammaṃ hoti. Kāyaṅgavācaṅgāni acopetvā manasāva dhammārammaṇe khayavayaṃ paṭṭhapentassa manokammaṃ hoti. Evaṃ bhāvanāmayaṃ kāyavacīmanokammavasena tividhaṃ hoti. Evametaṃ dhammārammaṇampi kusalaṃ tividhapuññakiriyavatthuvasena navahi kammadvārehi bhājetvā dassesi dhammarājā.

124如是，此心依种种所缘而显耀于种种事。然而，即使于一事，亦能依种种所缘而得。如何？于四资具中，于衣可得六所缘：新衣之色可爱、可观，此为色所缘；穿着时发出沙沙声，此为声所缘；其上若有黑斑等气味，此为香所缘；味所缘则依受用之味而说；其上若有乐触，此为触所缘；缘于衣而生起乐受，此为法所缘。于抟食，味所缘可无余而得。如是，于四资具中，依种种所缘作连结后，应知施所成等差别。

Evamidaṃ cittaṃ nānāvatthūsu nānārammaṇavasena dīpitaṃ. Idaṃ pana ekavatthusmimpi nānārammaṇavasena labbhatiyeva. Kathaṃ? Catūsu hi paccayesu cīvare cha ārammaṇāni labbhanti – navarattassa hi cīvarassa vaṇṇo manāpo hoti dassanīyo, idaṃ vaṇṇārammaṇaṃ. Paribhogakāle paṭapaṭasaddaṃ karoti, idaṃ saddārammaṇaṃ. Yo tattha kāḷakacchakādigandho, idaṃ gandhārammaṇaṃ. Rasārammaṇaṃ pana paribhogarasavasena kathitaṃ. Yā tattha sukhasamphassatā, idaṃ phoṭṭhabbārammaṇaṃ. Cīvaraṃ paṭicca uppannā sukhā vedanā, dhammārammaṇaṃ. Piṇḍapāte rasārammaṇaṃ nippariyāyeneva labbhati. Evaṃ catūsu paccayesu nānārammaṇavasena yojanaṃ katvā dānamayādibhedo veditabbo.

125然而，此心唯所缘是系缚，因无有所缘则不生起。门则非系缚。何以故？因业非系缚。当业非系缚时，门亦非系缚。

Imassa pana cittassa ārammaṇameva nibaddhaṃ, vinā ārammaṇena anuppajjanato. Dvāraṃ pana anibaddhaṃ. Kasmā? Kammassa anibaddhattā. Kammasmiñhi anibaddhe dvārampi anibaddhameva hoti.

126欲界善心之门论

Kāmāvacarakusalaṃ dvārakathā

128身业门论

Kāyakammadvārakathā

127为阐明此义，于此处在《大注疏》中讲述了门论。其中，三业、三业门、五识、五识门、六触、六触门、八非防护、八非防护门、八防护、八防护门、十善业道、十不善业道，此等即是所谓门论之纲目安立。

Imassa panatthassa pakāsanatthaṃ imasmiṃ ṭhāne mahāaṭṭhakathāyaṃ dvārakathā kathitā. Tattha tīṇi kammāni, tīṇi kammadvārāni, pañca viññāṇāni, pañca viññāṇadvārāni, cha phassā, cha phassadvārāni, aṭṭha asaṃvarā, aṭṭha asaṃvaradvārāni, aṭṭha saṃvarā, aṭṭha saṃvaradvārāni, dasa kusalakammapathā, dasa akusalakammapathāti, idaṃ ettakaṃ dvārakathāya mātikāṭhapanaṃ nāma.

128其中，虽先说了三业，然暂且置彼等，先分别显示三业门。哪三种？身业门、语业门、意业门。

Tattha kiñcāpi tīṇi kammāni paṭhamaṃ vuttāni, tāni pana ṭhapetvā ādito tāva tīṇi kammadvārāni bhājetvā dassitāni. Katamāni tīṇi? Kāyakammadvāraṃ, vacīkammadvāraṃ, manokammadvāranti.

129其中，身有四种：执取身、食等起身、时节等起身、心等起身。其中，眼处等乃至命根为边际的八种业等起色，以及唯业等起的四界、色、香、味、食素，此八种名为执取身。彼等八种食生者，名为食等起身。八种时节生者，名为时节等起身。八种心生者，名为心等起身。

Tattha catubbidho kāyo – upādinnako, āhārasamuṭṭhāno, utusamuṭṭhāno, cittasamuṭṭhānoti. Tattha cakkhāyatanādīni jīvitindriyapariyantāni aṭṭha kammasamuṭṭhānarūpānipi, kammasamuṭṭhānāneva catasso dhātuyo vaṇṇo gandho raso ojāti aṭṭha upādinnakakāyo nāma. Tāneva aṭṭha āhārajāni āhārasamuṭṭhānikakāyo nāma. Aṭṭha utujāni utusamuṭṭhānikakāyo nāma. Aṭṭha cittajāni cittasamuṭṭhānikakāyo nāma.

130其中，所谓身业门，既非执取身之名，亦非其余等之名。然于心等起身的八种色中，有一种表色，此即名为身业门。关于此，有言：‘何等为彼色身表？若善心、或不善心、或无记心，或前行、或后退、或正视、或环视、或屈伸时，身之坚挺、坚住、坚住性，表、表显、表显性，此即彼色身表。’当‘我将前行、我将后退’之心生起时，即等起色。其中，地界、水界、火界、风界，及依彼等之色、香、味、食素，于此等八种色聚之内，心等起风界，彼能自持俱生之色身，令坚住、令持、令动、令前行、令后退。

Tesu kāyakammadvāranti neva upādinnakakāyassa nāmaṃ na itaresaṃ. Cittasamuṭṭhānesu pana aṭṭhasu rūpesu ekā viññatti atthi, idaṃ kāyakammadvāraṃ nāma. Yaṃ sandhāya vuttaṃ – ‘‘katamaṃ taṃ rūpaṃ kāyaviññatti? Yā kusalacittassa vā, akusalacittassa vā, abyākatacittassa vā, abhikkamantassa vā paṭikkamantassa vā, ālokentassa vā vilokentassa vā, samiñjentassa vā pasārentassa vā, kāyassa thambhanā santhambhanā santhambhitattaṃ, viññatti viññāpanā viññāpitattaṃ, idaṃ taṃ rūpaṃ kāyaviññattī’’ti (dha. sa. 720). ‘Abhikkamissāmi paṭikkamissāmī’ti hi cittaṃ uppajjamānaṃ rūpaṃ samuṭṭhāpeti. Tattha yā pathavīdhātu āpodhātu tejodhātu vāyodhātu tannissito vaṇṇo gandho raso ojāti imesaṃ aṭṭhannaṃ rūpakalāpānaṃ abbhantare cittasamuṭṭhānā vāyodhātu, sā attanā sahajātaṃ rūpakāyaṃ santhambheti sandhāreti cāleti abhikkamāpeti paṭikkamāpeti.

131其中，于一转向路之七速行中，由第一心等起之风界，能自持俱生之色身令坚住、令持，然不能令前后动。第二等亦同此理。然由第七心等起之风界，得由前六心等起之风界为依止缘，能自持俱生之色身令坚住、令持、令动、令前行、令后退、令正视、令环视、令屈、令伸。由此，所谓行生起，所谓来生起，所谓行来生起。可称为‘行一由旬、行十由旬’。

Tattha ekāvajjanavīthiyaṃ sattasu javanesu paṭhamacittasamuṭṭhitā vāyodhātu attanā sahajātaṃ rūpakāyaṃ santhambhetuṃ sandhāretuṃ sakkoti, aparāparaṃ pana cāletuṃ na sakkoti. Dutiyādīsupi eseva nayo. Sattamacittena pana samuṭṭhitā vāyodhātu heṭṭhā chahi cittehi samuṭṭhitaṃ vāyodhātuṃ upatthambhanapaccayaṃ labhitvā attanā sahajātaṃ rūpakāyaṃ santhambhetuṃ sandhāretuṃ cāletuṃ abhikkamāpetuṃ paṭikkamāpetuṃ ālokāpetuṃ vilokāpetuṃ sammiñjāpetuṃ pasārāpetuṃ sakkoti. Tena gamanaṃ nāma jāyati, āgamanaṃ nāma jāyati, gamanāgamanaṃ nāma jāyati. ‘Yojanaṃ gato dasayojanaṃ gato’ti vattabbataṃ āpajjāpeti.

132譬如，以七轭牵引之车，第一轭所系之牛，仅能令轭坚住、持，然不能转动车轮；第二等亦同此理；然于第七轭系牛后，当巧御者坐于辕，执缰绳，从最前开始以刺棒击牛时，彼等一切牛合为一力，持辕并转动车轮。可称为‘取车行十由旬、二十由旬’——应知此亦如是成就。

Yathā hi sattahi yugehi ākaḍḍhitabbe sakaṭe paṭhamayuge yuttagoṇā yugaṃ tāva santhambhetuṃ sandhāretuṃ sakkonti, cakkaṃ pana napavaṭṭenti; dutiyādīsupi eseva nayo; sattamayuge pana goṇe yojetvā yadā cheko sārathi dhure nisīditvā yottāni ādāya sabbapurimato paṭṭhāya patodalaṭṭhiyā goṇe ākoṭeti, tadā sabbeva ekabalā hutvā dhurañca sandhārenti cakkāni ca pavaṭṭenti. ‘Sakaṭaṃ gahetvā dasayojanaṃ vīsatiyojanaṃ gatā’ti vattabbataṃ āpādenti – evaṃsampadamidaṃ veditabbaṃ.

133其中，彼心等起身非表色，然有一种形态变化，能作为心等起风界之缘，以令俱生之色身坚住、持、动，此即名为表色。彼非如八种色般为心等起。然如无常等诸法有老死性，故言‘诸比丘，老死是无常、有为’等，如是，因心等起色有表性，彼亦名为心等起。

Tattha yo cittasamuṭṭhānikakāyo na so viññatti, cittasamuṭṭhānāya pana vāyodhātuyā sahajātaṃ rūpakāyaṃ santhambhetuṃ sandhāretuṃ cāletuṃ paccayo bhavituṃ samattho eko ākāravikāro atthi, ayaṃ viññatti nāma. Sā aṭṭha rūpāni viya na cittasamuṭṭhānā. Yathā pana aniccādibhedānaṃ dhammānaṃ jarāmaraṇattā, ‘‘jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhata’’ntiādi (saṃ. ni. 2.20) vuttaṃ, evaṃ cittasamuṭṭhānānaṃ rūpānaṃ viññattitāya sāpi cittasamuṭṭhānā nāma hoti.

134然因此有表显性，故称为表色。表显何者？表显一身之动作。立于眼路者，举手或举足，或摇头或动眉，此等手等之形态为眼所识。然表色非眼所识，唯意所识。因眼唯见依手之变化等而动摇之色所缘。然表色，由意门心思惟后，知‘此作此与彼，我思’。

Viññāpanattā panesā viññattīti vuccati. Kiṃ viññāpetīti? Ekaṃ kāyikakaraṇaṃ. Cakkhupathasmiñhi ṭhito hatthaṃ vā pādaṃ vā ukkhipati, sīsaṃ vā bhamukaṃ vā cāleti, ayaṃ hatthādīnaṃ ākāro cakkhuviññeyyo hoti. Viññatti pana na cakkhuviññeyyā manoviññeyyā eva. Cakkhunā hi hatthavikārādivasena vipphandamānaṃ vaṇṇārammaṇameva passati. Viññattiṃ pana manodvārikacittena cintetvā ‘idañcidañca esa kāreti maññe’ti jānāti.

135譬如在森林中，于暑热之时，人们为了让人知道‘以此标记，此处有水’，便在树梢系上棕榈叶等；在酒铺门口悬挂旗帜；或者，风吹动高树使其摇晃；水中的鱼游动时，水面会冒出气泡；大洪水所经路径的边际，会堆积起被冲来的草叶垃圾。在那里，见到棕榈叶、旗帜、树枝摇动、气泡、草叶垃圾之后，如同用眼虽未直接看见，却以意识了知：‘此处应有水’、‘应有酒’、‘此树应是被风吹动’、‘水中应有鱼’、‘洪水应已淹没如此范围后流去’，同样地，表色也非眼识所认知，唯是意识所认知。因为眼只看到依手部动作等而变化的色所缘。至于表色，则是以意门心思维后，了知‘此人大概在令做此事与彼事’。

Yathā hi araññe nidāghasamaye udakaṭṭhāne manussā ‘imāya saññāya idha udakassa atthibhāvaṃ jānissantī’ti rukkhagge tālapaṇṇādīni bandhāpenti, surāpānadvāre dhajaṃ ussāpenti, uccaṃ vā pana rukkhaṃ vāto paharitvā cāleti, antoudake macche calante upari bubbuḷakāni uṭṭhahanti, mahoghassa gatamaggapariyante tiṇapaṇṇakasaṭaṃ ussāritaṃ hoti. Tattha tālapaṇṇadhajasākhācalanabubbuḷakatiṇapaṇṇakasaṭe disvā yathā cakkhunā adiṭṭhampi ‘ettha udakaṃ bhavissati, surā bhavissati, ayaṃ rukkho vātena pahato bhavissati, antoudake maccho bhavissati, ettakaṃ ṭhānaṃ ajjhottharitvā ogho gato bhavissatī’ti manoviññāṇena jānāti, evameva viññattipi na cakkhuviññeyyā manoviññeyyāva. Cakkhunā hi hatthavikārādivasena vipphandamānaṃ vaṇṇārammaṇameva passati. Viññattiṃ pana manodvārikacittena cintetvā ‘idañcidañca esa kāreti maññe’ti jānāti.

136而且，并非仅从‘令知’的角度才称为表色，从‘可被认知’的角度，也正称为表色。因为此表色对他人乃至畜生也明显。例如，狗、豺、鸦、牛等聚集在各处，当有人拿起棍棒或土块作出要打的样子时，它们便知道‘此人想打我们’，于是纷纷逃散。然而，对于被墙、壁等隔开的他人，也有不明显的时刻。虽然在那时刻不明显，但由于对面对面者明显，所以仍称为表色。

Na kevalañcesā viññāpanatova viññatti nāma. Viññeyyatopi pana viññattiyeva nāma. Ayañhi paresaṃ antamaso tiracchānagatānampi pākaṭā hoti. Tattha tattha sannipatitā hi soṇasiṅgālakākagoṇādayo daṇḍaṃ vā leḍḍuṃ vā gahetvā paharaṇākāre dassite ‘ayaṃ no paharitukāmo’ti ñatvā yena vā tena vā palāyanti. Pākārakuṭṭādiantarikassa pana parassa apākaṭakālopi atthi. Kiñcāpi tasmiṃ khaṇe apākaṭā sammukhībhūtānaṃ pana pākaṭattā viññattiyeva nāma hoti.

137然而，当心生起的身体在动时，三因生起的身体是动还是不动？它也同样地动，是随顺那心生色而动的。正如当水流移动时，掉落在水中的枯枝、草叶等也随水而动，水动则动，水停则停——应知此处道理亦复如是。如此，在心生起的色法中，表色应知名为‘身业门’。

Cittasamuṭṭhānike pana kāye calante tisamuṭṭhāniko calati na calatīti? Sopi tatheva calati. Taṃgatiko tadanuvattakova hoti. Yathā hi udake gacchante udake patitāni sukkhadaṇḍakatiṇapaṇṇādīnipi udakagatikāneva bhavanti, tasmiṃ gacchante gacchanti, tiṭṭhante tiṭṭhanti – evaṃsampadamidaṃ veditabbaṃ. Evamesā cittasamuṭṭhānesu rūpesu viññatti kāyakammadvāraṃ nāmāti veditabbā.

138然而，依此门成就的思，即以此思而杀生、不与取、行邪淫，或远离杀生等，这名为‘身业’。如此，在有他宗论师时，应确立：身为门，依此门成就的思为身业，是‘善或不善’。若无他宗论师时，则应补足三性，确立为‘或无记’。在此，譬如城门固定于建造之处，连一指节也不前后移动，而大众则经由各个城门往来；同样地，门并不移动，而业则因在各各门中生起而移动。因此，古德说——

Yā pana tasmiṃ dvāre siddhā cetanā yāya pāṇaṃ hanati, adinnaṃ ādiyati, micchācāraṃ carati, pāṇātipātādīhi viramati, idaṃ kāyakammaṃ nāma. Evaṃ paravādimhi sati kāyo dvāraṃ, tamhi dvāre siddhā cetanā kāyakammaṃ ‘kusalaṃ vā akusalaṃ vā’ti ṭhapetabbaṃ. Paravādimhi pana asati ‘abyākataṃ vā’ti tikaṃ pūretvāva ṭhapetabbaṃ. Tattha yathā nagaradvāraṃ kataṭṭhāneyeva tiṭṭhati, aṅgulamattampi aparāparaṃ na saṅkamati, tena tena pana dvārena mahājano sañcarati, evameva dvāre dvāraṃ na sañcarati, kammaṃ pana tasmiṃ tasmiṃ dvāre uppajjanato carati. Tenāhu porāṇā –

139门口施行业，不是彼此穿门而行之人；

Dvāre caranti kammāni, na dvārā dvāracārino;

140因此，诸业依门而各各确立。

Tasmā dvārehi kammāni, aññamaññaṃ vavatthitāti.

141在此，业亦依门而得名，门亦依业而得名。正如识等生起之处，得名为‘识门’、‘触门’、‘不防护门’、‘防护门’等，同样地，身业生起之处，得名为‘身业门’。语业门、意业门亦同此理。又如依住于各棵树的天神，依其树而得名为‘木棉树天神’、‘紫矿树天神’、‘楝树天神’、‘扇叶树天神’等，同样地，依身门所作之业，亦依门而得名为‘身业’。语业、意业亦同此理。在此，身是一者，业是另一者，然因以身所作，故称为‘身业’。因此，注释师说——

Tattha kammenāpi dvāraṃ nāmaṃ labhati, dvārenāpi kammaṃ. Yathā hi viññāṇādīnaṃ uppajjanaṭṭhānāni viññāṇadvāraṃ phassadvāraṃ asaṃvaradvāraṃ saṃvaradvāranti nāmaṃ labhanti, evaṃ kāyakammassa uppajjanaṭṭhānaṃ kāyakammadvāranti nāmaṃ labhati. Vacīmanokammadvāresupi eseva nayo. Yathā pana tasmiṃ tasmiṃ rukkhe adhivatthā devatā simbalidevatā palāsadevatā pucimandadevatā phandanadevatāti tena tena rukkhena nāmaṃ labhati, evameva kāyadvārena kataṃ kammampi kāyakammanti dvārena nāmaṃ labhati. Vacīkammamanokammesupi eseva nayo. Tattha añño kāyo, aññaṃ kammaṃ, kāyena pana katattā taṃ kāyakammanti vuccati. Tenāhu aṭṭhakathācariyā –

142“若业由身作，则称为身业；

Kāyena ce kataṃ kammaṃ, kāyakammanti vuccati;

143身与身业，彼此各别确立。

Kāyo ca kāyakammañca, aññamaññaṃ vavatthitā.

144若以针所作之业，则称为针业；

Sūciyā ce kataṃ kammaṃ, sūcikammanti vuccati;

145针与针业，彼此各别确立。

Sūci ca sūcikammañca, aññamaññaṃ vavatthitā.

146若以斧所作之业，则称为斧业；

Vāsiyā ce kataṃ kammaṃ, vāsikammanti vuccati;

147斧与斧业，彼此各别确立。

Vāsi ca vāsikammañca, aññamaññaṃ vavatthitā.

148若以人所作业，则称为人业；

Purisena ce kataṃ kammaṃ, purisakammanti vuccati;

149人与人业，彼此各别确立。

Puriso ca purisakammañca, aññamaññaṃ vavatthitā.

152正是如此。

Evamevaṃ.

150若所为行为与身体有关，则谓之身业；

Kāyena ce kataṃ kammaṃ, kāyakammanti vuccati;

151身与身业，彼此各别确立。

Kāyo ca kāyakammañca, aññamaññaṃ vavatthitāti.

152若如此，则门的安立不合理，业的安立也不合理。何以故？因为依身表色，由于有‘诸业于门中行’之说，语业也转起，因此将其安立为‘身业门’不合理。而身业也在语表色中转起，因此将其安立为‘身业’也不合理。‘并非不合理。何以故？因以多分转起及以多分依彼转起故。因为身业多分依身表色转起，其他业则不然，故由身业多分转起，其身业门性得以成立。犹如婆罗门村、芒果林、龙林等，依婆罗门村等而得名一样，门的安立是合理的。然而，身业多分依身门转起，少分依语门转起。因此，由多分依身门转起，其身业性得以成立，犹如林居者、粗重少女等所行境，依林居者等而得名一样。如此，业的安立也是合理的。’

Evaṃ sante neva dvāravavatthānaṃ yujjati, na kammavavatthānaṃ. Kathaṃ? Kāyaviññattiyañhi ‘‘dvāre caranti kammānī’’ti vacanato vacīkammampi pavattati, tenassā kāyakammadvāranti vavatthānaṃ na yuttaṃ. Kāyakammañca vacīviññattiyampi pavattati, tenassa kāyakammanti vavatthānaṃ na yujjatī’ti. ‘No na yujjati. Kasmā? Yebhuyyavuttitāya ceva tabbahulavuttitāya ca. Kāyakammameva hi yebhuyyena kāyaviññattiyaṃ pavattati na itarāni, tasmā kāyakammassa yebhuyyena pavattito tassā kāyakammadvārabhāvo siddho. Brāhmaṇagāmaambavananāgavanādīnaṃ brāhmaṇagāmādibhāvo viyāti dvāravavatthānaṃ yujjati. Kāyakammaṃ pana kāyadvāramhiyeva bahulaṃ pavattati appaṃ vacīdvāre . Tasmā kāyadvāre bahulaṃ pavattito etassa kāyakammabhāvo siddho, vanacarakathullakumārikādigocarānaṃ vanacarakādibhāvo viyāti. Evaṃ kammavavatthānampi yujjatī’ti.

156身业门论已结束。

Kāyakammadvārakathā niṭṭhitā.

157语业门论。

Vacīkammadvārakathā

153在语业门之论中，依思、离、声而有三类语。其中，“比丘们，具足四支的言语是善说，非恶说，是无过失且不被智者呵责的”（《相应部》1.213），这称为思语。所谓“对四种语恶行的远离、离弃……这称为正语”（《分别论》206），这称为离语。“语、言词、言语、发声、音声、音声之业、语、言语之分别”（《法集论》850），这称为声语。此中，所谓语业门，既非思之名，亦非离之名。然而，有一种与声俱起的表识，这称为语业门。关于此，有言：“什么是那种色法——语表？即属于善心、或不善心、或无记心的语、言词、言语、发声、音声、音声之业、语、言语之分别，这称为语。依此语而有的表识、令知、令知的状态，这就是那种色法——语表”（《法集论》636）。

Vacīkammadvārakathāyaṃ pana cetanāviratisaddavasena tividhā vācā nāma. Tattha ‘‘catūhi, bhikkhave, aṅgehi samannāgatā vācā subhāsitā hoti no dubbhāsitā, anavajjā ca ananuvajjā ca viññūna’’nti (saṃ. ni. 1.213); ayaṃ cetanāvācā nāma. Yā ‘‘catūhi vacīduccaritehi ārati virati…pe… ayaṃ vuccati sammāvācā’’ti (vibha. 206), ayaṃ virativācā nāma. ‘‘Vācā girā byappatho udīraṇaṃ ghoso ghosakammaṃ vācā vacībhedo’’ti (dha. sa. 850), ayaṃ saddavācā nāma. Tāsu vacīkammadvāranti neva cetanāya nāmaṃ na viratiyā. Sahasaddā pana ekā viññatti atthi, idaṃ vacīkammadvāraṃ nāma. Yaṃ sandhāya vuttaṃ – ‘‘katamaṃ taṃ rūpaṃ vacīviññatti? Yā kusalacittassa vā akusalacittassa vā abyākatacittassa vā vācā girā byappatho udīraṇaṃ ghoso ghosakammaṃ vācā vacībhedo, ayaṃ vuccati vācā. Yā tāya vācāya viññatti viññāpanā viññāpitattaṃ, idaṃ taṃ rūpaṃ vacīviññattī’’ti (dha. sa. 636).

154当人思虑‘我要说这个，我要说那个’时，会产生一种名为‘寻之扩散声’的声音。此声非耳识所认知，而是意识所认知，此说见于《大注》。然而，在《义注》中，‘寻之扩散声’是指由于寻的扩散而生起的、说梦话者或酒醉者等胡言乱语的声音；‘闻已’是指听闻了那个声音，即当人思虑时，他的那个声音生起；依此而说‘你的心是这样，你的心是那样’等，并讲述了诸事例。在《发趣论》中也提到：‘心等起的声处，以所缘缘为缘，对耳识有缘力。’因此，不存在不依表识和撞击而生起的、非耳识所认知的‘寻之扩散声’。然而，当‘我要说这个，我要说那个’的心生起时，它等起地、水、火、风、色、香、味、食素这八种色法。其中，心等起的地界在生起时，即撞击执受色。与那界之聚集的撞击同时，声音便生起。这称为心等起声。这不是表识。然而，有一种形态的变化，作为那心等起的地界撞击执受色的缘，这称为语表。自此以下，诸如‘它不像八种色法那样是心等起的’等一切，都应依前文所述的方法来理解。

‘Idaṃ vakkhāmi etaṃ vakkhāmī’ti hi vitakkayato vitakkavipphārasaddo nāma uppajjati. Ayaṃ na sotaviññeyyo manoviññeyyoti mahāaṭṭhakathāyaṃ āgato. Āgamaṭṭhakathāsu pana ‘vitakkavipphārasadda’nti vitakkavipphāravasena uppannaṃ vippalapantānaṃ suttappamattādīnaṃ saddaṃ; ‘sutvā’ti taṃ sutvā, yaṃ vitakkayato tassa so saddo uppanno; tassa vasena ‘evampi te mano, itthampi te mano’ti ādisatīti vatvā vatthūnipi kathitāni. Paṭṭhānepi ‘‘cittasamuṭṭhānaṃ saddāyatanaṃ sotaviññāṇassa ārammaṇapaccayena paccayo’’ti āgataṃ. Tasmā vinā viññattighaṭṭanāya uppajjamāno asotaviññeyyo vitakkavipphārasaddo nāma natthi. ‘Idaṃ vakkhāmi etaṃ vakkhāmī’ti uppajjamānaṃ pana cittaṃ pathavīdhātu āpodhātu tejodhātu vāyodhātu vaṇṇo gandho raso ojāti aṭṭha rūpāni samuṭṭhāpeti. Tesaṃ abbhantare cittasamuṭṭhānā pathavīdhātu upādinnakaṃ ghaṭṭayamānāva uppajjati. Tena dhātusaṅghaṭṭanena saheva saddo uppajjatīti. Ayaṃ cittasamuṭṭhānasaddo nāma. Ayaṃ na viññatti. Tassā pana cittasamuṭṭhānāya pathavīdhātuyā upādinnakaghaṭṭanassa paccayabhūto eko ākāravikāro atthi, ayaṃ vacīviññatti nāma. Ito paraṃ sā aṭṭha rūpāni viya na cittasamuṭṭhānātiādi sabbaṃ heṭṭhā vuttanayeneva veditabbaṃ.

155在此也是如此，当听到有人呼唤‘帝沙、达多、密多’的声音时，他以意门心思考那表识后，知道‘我想，这个人是在做这个和那个’。如同身表一样，此语表对畜生也是明显的。因为畜生听到‘来、去’的声音后，也知道‘我想，这个人是在叫这个’，于是便来或去。至于‘它是否移动三因等起身’的问题，在此处则不适用。也没有支持前一心等起色的作用。然而，在那语门中成就的思，依此思而说妄语、说离间语、说粗恶语、说杂秽语，或远离妄语等，这称为语业。自此以下，一切业的确定和门的确定，都应依前文所述的方法来理解。

Idhāpi hi ‘tissa, datta, mittā’ti pakkosantassa saddaṃ sutvā viññattiṃ manodvārikacittena cintetvā ‘idañcidañca esa kāreti maññe’ti jānāti. Kāyaviññatti viya ca ayampi tiracchānagatānampi pākaṭā hoti. ‘Ehi, yāhī’ti hi saddaṃ sutvā tiracchānagatāpi ‘idaṃ nāmesa kāreti maññe’ti ñatvā āgacchanti ceva gacchanti ca. Tisamuṭṭhānikakāyaṃ cāleti na cāletīti, ayaṃ pana vāro idha na labbhati. Purimacittasamuṭṭhānāya upatthambhanakiccampi natthi. Yā pana tasmiṃ vacīdvāre siddhā cetanā, yāya musā katheti, pesuññaṃ katheti, pharusaṃ katheti, samphaṃ palapati, musāvādādīhi viramati, idaṃ vacīkammaṃ nāma. Ito paraṃ sabbaṃ kammavavatthānañca dvāravavatthānañca heṭṭhā vuttanayeneva veditabbanti.

161语业门论已结束。

Vacīkammadvārakathā niṭṭhitā.

162意业门之论

Manokammadvārakathā

156在意业门之论中，依欲界等而有四种意。其中，欲界意有五十四种，色界意有十五种，无色界意有十二种，出世间意有八种，总计八十九种。于此，不应说‘这种意不是意门’。正如不应说‘这种思不是业’一样，因为在《大论》中，即使与五识相应的思也被确定为业；同样地，不应说‘这种意不是意门’。

Manokammadvārakathāyaṃ pana kāmāvacarādivasena catubbidho mano mano nāma. Tattha kāmāvacaro catupaññāsavidho hoti, rūpāvacaro pannarasavidho, arūpāvacaro dvādasavidho, lokuttaro aṭṭhavidhoti sabbopi ekūnanavutividho hoti. Tattha ayaṃ nāma mano manodvāraṃ na hotīti na vattabbo. Yathā hi ayaṃ nāma cetanā kammaṃ na hotīti na vattabbā, antamaso pañcaviññāṇasampayuttāpi hi cetanā mahāpakaraṇe kammantveva niddiṭṭhā, evameva ayaṃ nāma mano manodvāraṃ na hotīti na vattabbo.

157于此有问：所谓业，它做什么呢？它积蓄、造作、聚集、思虑、筹划、安排。既然如此，与五识相应的思，它积蓄、造作、聚集、思虑、筹划、安排什么呢？它对其俱生法如此作用。因为那与五识相应的思，也对其俱生的相应蕴积蓄、造作、聚集、思虑、筹划、安排。何必以此论说？这是依总括的方式而说的。然而，此处的定论是：三界中的善与不善意，共二十九种，称为意业门。而在那意门中成就的思，依此思而执取贪欲、嗔恚、邪见，以及无贪、无嗔、正见，这称为意业。自此以下，一切业的确定和门的确定，都应依前文所述的方法来理解。这三种称为业门。

Etthāha – kammaṃ nāmetaṃ kiṃ karotīti? Āyūhati, abhisaṅkharoti, piṇḍaṃ karoti, ceteti, kappeti, pakappetīti. Evaṃ sante pañcaviññāṇacetanā kiṃ āyūhati, abhisaṅkharoti, piṇḍaṃ karoti, ceteti, kappeti, pakappetīti?. Sahajātadhamme. Sāpi hi sahajāte sampayuttakkhandhe āyūhati abhisaṅkharoti piṇḍaṃ karoti ceteti kappeti pakappetīti. Kiṃ vā iminā vādena? Sabbasaṅgāhikavasena hetaṃ vuttaṃ. Idaṃ panettha sanniṭṭhānaṃ – tebhūmakakusalākusalo ekūnatiṃsavidho mano manokammadvāraṃ nāma. Yā pana tasmiṃ manodvāre siddhā cetanā yāya abhijjhābyāpādamicchādassanāni ceva anabhijjhāabyāpādasammādassanāni ca gaṇhāti, idaṃ manokammaṃ nāma. Ito paraṃ sabbaṃ kammavavatthānañca dvāravavatthānañca heṭṭhā vuttanayeneva veditabbanti. Imāni tīṇi kammadvārāni nāma.

165意业门之论已毕。

Manokammadvārakathā niṭṭhitā.

166业之论

Kammakathā

158现在，除了已指出的这三种业门之外，以这三种业为始，对其余门之论进行母论安立，是为广说。即三种业：身业、语业、意业。然而，什么是所谓的业呢？即是思，以及一些与思相应的法。其中，关于思是业，有如下经典：

Idāni yāni tīṇi kammāni ṭhapetvā imāni kammadvārāni dassitāni, tāni ādiṃ katvā avasesassa dvārakathāya mātikāṭhapanassa vitthārakathā hoti. Tīṇi hi kammāni – kāyakammaṃ vacīkammaṃ manokammanti. Kiṃ panetaṃ kammaṃ nāmāti? Cetanā ceva, ekacce ca cetanāsampayuttakā dhammā. Tattha cetanāya kammabhāve imāni suttāni –

159经典中释曰：‘比丘们，我说思即是业，思已而以身、语、意造业。’（增支部6.63；论事539）又云：‘阿难，因有身，以身思为缘，内生起苦乐；阿难，因有语，以语思为缘，内生起苦乐；阿难，因有意，以意思为缘，内生起苦乐。’（相应部2.25；增支部4.171）又云：‘比丘们，有三种身思是不善身业，有苦报、苦异熟；比丘们，有四种语思……比丘们，有三种意思是不善意业，有苦报、苦异熟。比丘们，有三种身思是善身业，有乐报、乐异熟；比丘们，有四种语思……比丘们，有三种意思是善意业，有乐报、乐异熟。’（论事539；增支部10.217略有不同）又如：‘阿难，如果这个愚人三弥提被波吒厘子城的遍行者这样问时，能这样回答：“波吒厘子城的朋友，造了应被感知的业——以身、语、意造业后，他感受乐受……他感受不苦不乐受。”阿难，愚人三弥提这样回答时，便是正确地回答了波吒厘子城的遍行者。’（中部3.300；论事539）

‘‘Cetanāhaṃ, bhikkhave, kammaṃ vadāmi, cetayitvā kammaṃ karoti kāyena vācāya manasā’’ (a. ni. 6.63; kathā. 539). ‘‘Kāye vā hi, ānanda, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ, vācāya vā, ānanda, sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ; mane vā, ānanda, sati manosañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ’’ (saṃ. ni. 2.25; a. ni. 4.171). ‘‘Tividhā, bhikkhave, kāyasañcetanā akusalaṃ kāyakammaṃ dukkhudrayaṃ, dukkhavipākaṃ; catubbidhā, bhikkhave, vacīsañcetanā…pe… tividhā, bhikkhave, manosañcetanā akusalaṃ manokammaṃ dukkhudrayaṃ dukkhavipākaṃ tividhā , bhikkhave, kāyasañcetanā kusalaṃ kāyakammaṃ sukhudrayaṃ sukhavipākaṃ catubbidhā, bhikkhave, vacīsañcetanā…pe… tividhā, bhikkhave, manosañcetanā, kusalaṃ manokammaṃ sukhudrayaṃ sukhavipākaṃ’’ (kathā. 539; a. ni. 10.217 thokaṃ visadisaṃ). ‘‘Sacāyaṃ, ānanda, samiddhi moghapuriso pāṭaliputtassa paribbājakassa evaṃ puṭṭho evaṃ byākareyya – sañcetaniyaṃ, āvuso pāṭaliputta, kammaṃ katvā kāyena vācāya manasā, sukhavedanīyaṃ sukhaṃ so vedayati…pe… adukkhamasukhavedanīyaṃ adukkhamasukhaṃ so vedayatīti; evaṃ byākaramāno kho, ānanda, samiddhi moghapuriso pāṭaliputtassa paribbājakassa sammā byākaramāno byākareyyā’’ti (ma. ni. 3.300; kathā. 539).

160以上是说明思为业性的经文。而与思相应诸法的业性，则以四业阐明。即如所说：

Imāni tāva cetanāya kammabhāve suttāni. Cetanāsampayuttadhammānaṃ pana kammabhāvo kammacatukkena dīpito. Vuttañhetaṃ –

161‘比丘们，有四种业是我亲自证知、作证后宣说的。哪四种？比丘们，有黑业、黑异熟；比丘们，有白业、白异熟；比丘们，有黑白业、黑白异熟；比丘们，有非黑非白业、非黑非白异熟，能令业灭尽。’（增支部4.232-233）……‘比丘们，什么是非黑非白业、非黑非白异熟，能令业灭尽？即此七觉支——念觉支……舍觉支。比丘们，这称为非黑非白业、非黑非白异熟，能令业灭尽。’（增支部4.238）……‘比丘们，什么是非黑非白业、非黑非白异熟，能令业灭尽？即此圣八支道——即正见……正定。比丘们，这称为非黑非白业、非黑非白异熟，能令业灭尽。’（增支部4.237）

‘‘Cattārimāni , bhikkhave, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ, atthi, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ, atthi, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ, atthi, bhikkhave, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati (a. ni. 4.232-233).… Katamañca, bhikkhave, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati? Yadidaṃ satta bojjhaṅgā – satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo, idaṃ vuccati, bhikkhave, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati (a. ni. 4.238).… Katamañca, bhikkhave, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo – seyyathidaṃ, sammādiṭṭhi …pe… sammāsamādhi. Idaṃ vuccati, bhikkhave, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattatī’’ti (a. ni. 4.237).

162如此，这些依觉支与道支的类别而分的十五法，以四业阐明。而与贪欲、嗔恚、邪见、无贪欲、无嗔恚、正见这六法一起，应知有二十一种与思相应之法。

Evaṃ ime bojjhaṅgamaggaṅgappabhedato pannarasa dhammā kammacatukkena dīpitā. Abhijjhā, byāpādo, micchādiṭṭhi, anabhijjhā, abyāpādo, sammādiṭṭhīti imehi pana chahi saddhiṃ ekavīsati cetanāsampayuttakā dhammā veditabbā.

163其中，当出世间道被修习时，即包含身业等三业。凡以身行恶戒者，由此防护，应知为身业。凡以语行恶戒者，由此防护，应知为语业。如此，正业是身业，正语是语业。把握此二者时，正命因属于彼等分，即已被把握。凡以意行恶戒者，由此防护，应知为意业。彼依见、思惟、精进、念、定之力而有五种。此五种亦名为意业。如此，当出世间道被修习时，即包含三业。

Tattha lokuttaramaggo bhajāpiyamāno kāyakammādīni tīṇi kammāni bhajati. Yañhi kāyena dussīlyaṃ ajjhācarati, tamhā saṃvaro kāyikoti veditabbo. Yaṃ vācāya dussīlyaṃ ajjhācarati, tamhā saṃvaro vācasikoti veditabbo. Iti sammākammanto kāyakammaṃ, sammāvācā vacīkammaṃ. Etasmiṃ dvaye gahite sammāājīvo tappakkhikattā gahitova hoti. Yaṃ pana manena dussīlyaṃ ajjhācarati, tamhā saṃvaro mānasikoti veditabbo. So diṭṭhisaṅkappavāyāmasatisamādhivasena pañcavidho hoti. Ayaṃ pañcavidhopi manokammaṃ nāma. Evaṃ lokuttaramaggo bhajāpiyamāno tīṇi kammāni bhajati.

164在此处，有所谓门之关联。因为在身门与语门中，有虽达到动摇但未达到业道的情况；在门中，也有虽达到现行但未达到业道的情况。他们把握此点后，便将其归为各各门所属。

Imasmiṃ ṭhāne dvārasaṃsandanaṃ nāma hoti. Kāyavacīdvāresu hi copanaṃ patvā kammapathaṃ appattampi atthi, manodvāre ca samudācāraṃ patvā kammapathaṃ appattampi atthi; taṃ gahetvā taṃtaṃdvārapakkhikameva akaṃsu.

165此处有一理趣：有人心想‘我要去猎鹿’，便准备弓、卷绕弓弦、磨利矛、吃饭、穿衣。至此程度，在身门已达到动摇。他在林中行走一日，最终连兔猫大小的猎物也未获得。这是否名为不善身业？不是。为何？因为未达到业道。但应知唯是身恶行。在捕鱼等善加准备中，也是同样的理趣。

Tatrāyaṃ nayo – yo ‘migavaṃ gamissāmī’ti dhanuṃ sajjeti, jiyaṃ vaṭṭeti, sattiṃ niseti, bhattaṃ bhuñjati, vatthaṃ paridahati, ettāvatā kāyadvāre copanaṃ pattaṃ hoti. So araññe divasaṃ caritvā antamaso sasabiḷāramattampi na labhati, idaṃ akusalaṃ kāyakammaṃ nāma hoti na hotīti? Na hoti. Kasmā? Kammapathaṃ appattatāya. Kevalaṃ pana kāyaduccaritaṃ nāma hotīti veditabbaṃ. Macchaggahaṇādī supayogesupi eseva nayo.

166在语门中也是如此：有人命令说‘我要去猎鹿’‘你们快准备弓等’，然后如前所述，在林中一无所获。此时，虽在语门已达到动摇，但因未达到业道，故不是身业。但应知唯是语恶行。

Vacīdvārepi ‘migavaṃ gamissāmi’ ‘vegena dhanuādīni sajjethā’ti āṇāpetvā purimanayeneva araññe kiñci alabhantassa kiñcāpi vacīdvāre copanaṃ pattaṃ, kammapathaṃ appattatāya pana kāyakammaṃ na hoti. Kevalaṃ vacīduccaritaṃ nāma hotīti veditabbaṃ.

167然而在门中，仅当杀意之思生起时，便已是业道的差别。而且，那是依嗔恚而非依杀生。因为不善身业在身门与语门中生起，不在门中生起；不善语业也是如此。然而不善意业在三门中生起；善的身、语、意业也是如此。

Manodvāre pana vadhakacetanāya uppannamattāya eva kammapathabhedova hoti. So ca kho byāpādavasena na pāṇātipātavasena. Akusalañhi kāyakammaṃ kāyavacīdvāresu samuṭṭhāti, na manodvāre; tathā akusalaṃ vacīkammaṃ. Akusalaṃ manokammaṃ pana tīsupi dvāresu samuṭṭhāti; tathā kusalāni kāyavacīmanokammāni.

168如何？因为亲手杀生者、不与取者、邪淫者，其业即是身业，其门即是身门。如此，不善身业从身门生起。而与这些心俱生的贪欲、嗔恚、邪见，或为思的眷属，或为无记。然而，命令他人说‘去，夺取某人的生命’、‘去，偷取某人的物品’者，其业是身业，但其门是语门。如此，不善身业从语门生起。而与这些心俱生的贪欲、嗔恚、邪见，或为思的眷属，或为无记。以上是诸师共同的论义。

Kathaṃ ? Sahatthā hi pāṇaṃ hanantassa adinnaṃ ādiyantassa micchācāraṃ carantassa kammaṃ kāyakammameva hoti. Dvārampi kāyadvārameva hoti. Evaṃ tāva akusalaṃ kāyakammaṃ kāyadvāre samuṭṭhāti. Tehi pana cittehi sahajātā abhijjhābyāpādamicchādiṭṭhiyo cetanāpakkhikā vā bhavanti, abbohārikā vā. ‘Gaccha itthannāmaṃ jīvitā voropehi, itthannāmaṃ bhaṇḍaṃ avaharā’ti āṇāpentassa pana kammaṃ kāyakammaṃ hoti, dvāraṃ pana vacīdvāraṃ. Evaṃ akusalaṃ kāyakammaṃ vacīdvāre samuṭṭhāti. Tehi pana cittehi sahajātā abhijjhābyāpādamicchādiṭṭhiyo cetanāpakkhikā vā bhavanti abbohārikā vā. Ettakā ācariyānaṃ samānatthakathā nāma.

169然而，诡辩者说：‘不善的身业也从意门生起。’当他被要求‘举出包含在三藏中的经文’时，他举出了这部名为《胞胎经》的经文：

Vitaṇḍavādī panāha – ‘akusalaṃ kāyakammaṃ manodvārepi samuṭṭhātī’ti. So ‘tayo saṅgahe āruḷhaṃ suttaṃ āharāhī’ti vutto idaṃ kulumbasuttaṃ nāma āhari –

170“再者，诸比丘，此处有某沙门或婆罗门，具有神通、心得自在，以邪恶之心观察另一人胎中之胎儿，心想：‘啊，愿此胎中之胎儿不得安稳地出胎。’诸比丘，如此，便有对胞胎的伤害。”

‘‘Puna caparaṃ , bhikkhave, idhekacco samaṇo vā brāhmaṇo vā iddhimā cetovasippatto aññissā kucchigataṃ gabbhaṃ pāpakena manasā anupekkhako hoti – ‘aho vatāyaṃ kucchigato gabbho na sotthinā abhinikkhameyyā’ti. Evaṃ, bhikkhave, kulumbassa upaghāto hotī’’ti.

171他举出此经后说：‘如此，仅仅这样以心思维，胎中之胎儿便如水泡般消散。此处哪里有身表的动作或语表的动作呢？这不善的身业正是在意门中生起的。’

Idaṃ suttaṃ āharitvā āha – ‘evaṃ cintitamatteyeva manasā kucchigato gabbho pheṇapiṇḍo viya vilīyati. Ettha kuto kāyaṅgacopanaṃ vā vācaṅgacopanaṃ vā? Manodvārasmiṃyeva pana idaṃ akusalaṃ kāyakammaṃ samuṭṭhātī’ti.

172他们对他说道‘我们来衡量你这部经的含义’，之后这样衡量道：‘你是在说以神通伤害他人。所谓神通，有十种：决意神通、变化神通、意所成神通、智遍满神通、定遍满神通、圣神通、业报生神通、有福者神通、明所成神通，以及在种种处由正确加行而成就之义的神通。你说的是哪种神通？’‘修习所成神通。’‘那么，以修习所成神通会有伤害他人之业吗？’‘是的，有些老师说会有一次。’他们说：正如想要打人者投掷装满水的罐子，罐子破碎，水也流失；同样，以修习所成神通会有一次伤害他人之业，但从那以后，那种神通便消失了。于是，他们对他说‘以修习所成神通，伤害他人之业既非一次，也非两次’，并询问前来告知者：‘修习所成神通是善、不善，还是无记？是与乐受相应，与苦受相应，还是与不苦不乐受相应？是有寻有伺，无寻唯伺，还是无寻无伺？是欲界、色界，还是无色界？’

Tamenaṃ ‘tava suttassa atthaṃ tulayissāmā’ti vatvā evaṃ tulayiṃsu – ‘tvaṃ iddhiyā parūpaghātaṃ vadesi. Iddhi nāma cesā – adhiṭṭhāniddhi, vikubbaniddhi, manomayiddhi, ñāṇavipphāriddhi, samādhivipphāriddhi, ariyiddhi, kammavipākajiddhi, puññavato iddhi, vijjāmayiddhi , tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhīti dasavidhā (paṭi. ma. 3.10). Tattha kataraṃ iddhiṃ vadesī’ti? ‘Bhāvanāmaya’nti. ‘Kiṃ pana bhāvanāmayiddhiyā parūpaghātakammaṃ hotī’ti? ‘Āma, ekacce ācariyā ekavāraṃ hotī’ti; vadanti yathā hi paraṃ paharitukāmena udakabharite ghaṭe khitte ghaṭopi bhijjati, udakampi nassati, evameva bhāvanāmayiddhiyā ekavāraṃ parūpaghātakammaṃ hoti. Tato paṭṭhāya pana sā nassatīti. Atha naṃ ‘bhāvanāmayiddhiyā neva ekavāraṃ na dve vāre parūpaghātakammaṃ hotī’ti vatvā taṃ saññattiṃ āgacchantaṃ pucchiṃsu – ‘bhāvanāmayiddhi kiṃ kusalā, akusalā, abyākatā? Sukhāya vedanāya sampayuttā, dukkhāya vedanāya sampayuttā, adukkhamasukhāya vedanāya sampayuttā? Savitakkasavicārā, avitakkavicāramattā, avitakkaavicārā? Kāmāvacarā, rūpāvacarā, arūpāvacarā’ti?

173然而，知道此问题的人会这样说：‘修习所成神通或是善，或是无记；唯是不苦不乐受；唯是无寻无伺；唯是色界。’他应被问道：‘杀生的思属于善等中的哪一类？’知道者会说：‘杀生的思唯是不善；唯是苦受；唯是有寻有伺；唯是欲界。’‘既然如此，你的问题既不符合善等三法，不符合受等三法，不符合寻等三法，也不符合界地。’

Imaṃ pana pañhaṃ yo jānāti so evaṃ vakkhati – ‘bhāvanāmayiddhi kusalā vā hoti, abyākatā vā; adukkhamasukhavedanīyā eva, avitakkaavicārā eva, rūpāvacarā evā’ti. So vattabbo – ‘pāṇātipātacetanā kusalādīsu kataraṃ koṭṭhāsaṃ bhajatī’ti? Jānanto vakkhati – ‘pāṇātipātacetanā akusalā eva, dukkhavedanīyā eva, savitakkasavicārā eva kāmāvacarā evā’ti. ‘Evaṃ sante tava pañho neva kusalattikena sameti, na vedanāttikena , na vitakkattikena, na bhūmantarenā’ti.

174‘那么，如此大的经文是无意义的吗？’‘并非无意义；只是你不知道它的含义。因为“具有神通、心得自在”此处，并非指修习所成神通，而是指阿闼婆咒术神通。因为在此处，能获得的是那种神通。然而，那种神通若离开身门和语门便不能实行。因为修阿闼婆咒术神通者，七日间食无盐之食，铺草于地而卧，行苦行，于第七日准备坟场，立于第七步处，反复搓手，以口诵咒。然后，他们的业得以成就。如此，这种神通若离开身门和语门也不能实行。’应于此得出结论：‘身业不从意门生起。’

‘Kiṃ pana evaṃ mahantaṃ suttaṃ niratthaka’nti? ‘No niratthakaṃ; tvaṃ panassa atthaṃ na jānāsi. ‘‘Iddhimā cetovasippatto’’ti ettha hi neva bhāvanāmayiddhi adhippetā, āthabbaṇiddhi pana adhippetā. Sā hi ettha labbhamānā labbhati. Sā pana kāyavacīdvārāni muñcitvā kātuṃ na sakkā. Āthabbaṇiddhikā hi sattāhaṃ aloṇakaṃ bhuñjitvā dabbe attharitvā pathaviyaṃ sayamānā tapaṃ caritvā sattame divase susānabhūmiṃ sajjetvā sattame pade ṭhatvā hatthaṃ vaṭṭetvā vaṭṭetvā mukhena vijjaṃ parijappanti. Atha nesaṃ kammaṃ samijjhati. Evaṃ ayampi iddhi kāyavacīdvārāni muñcitvā kātuṃ na sakkāti. ‘Na kāyakammaṃ manodvāre samuṭṭhātī’ti niṭṭhamettha gantabbaṃ.

175然而，以手示意而说妄语等者，其业是语业，但其门是身门。如此，不善的语业也从身门生起。而与这些心俱生的贪欲、嗔恚、邪见，或为思的眷属，或为无记。然而，发出言语而说妄语等者，其业是语业，其门也唯是语门。如此，不善的语业从语门生起。而与这些心俱生的贪欲、嗔恚、邪见，或为思的眷属，或为无记。以上是诸师共同的论义。

Hatthamuddāya pana musāvādādīni kathentassa kammaṃ vacīkammaṃ, dvāraṃ pana kāyadvāraṃ hoti . Evaṃ akusalaṃ vacīkammampi kāyadvāre samuṭṭhāti. Tehi pana cittehi sahajātā abhijjhābyāpādamicchādiṭṭhiyo cetanāpakkhikā vā bhavanti, abbohārikā vā. Vacībhedaṃ pana katvā musāvādādīni kathentassa kammampi vacīkammaṃ dvārampi vacīdvārameva. Evaṃ akusalaṃ vacīkammaṃ vacīdvāre samuṭṭhāti. Tehi pana cittehi sahajātā abhijjhābyāpādamicchādiṭṭhiyo cetanāpakkhikā vā bhavanti abbohārikā vā. Ettakā ācariyānaṃ samānatthakathā nāma.

176然而，诡辩者说：‘不善的语业也从意门生起。’当他被要求‘举出包含在三藏中的经文’时，他从布萨犍度中举出了这部经文：

Vitaṇḍavādī panāha – ‘akusalaṃ vacīkammaṃ manodvārepi samuṭṭhātī’ti. So ‘tayo saṅgahe āruḷhaṃ suttaṃ āharāhī’ti vutto idaṃ uposathakkhandhakato suttaṃ āhari –

177“然而，若有比丘，在第三次宣告时，忆念而存有罪却不发露者，即犯故意妄语。”（《大品》134）

‘‘Yo pana bhikkhu yāvatatiyaṃ anussāviyamāne saramāno santiṃ āpattiṃ nāvikareyya sampajānamusāvādassa hotī’’ti (mahāva. 134).

178他举出此经后说：‘如此，不发露罪过而保持沉默者，即犯另一罪过。此处哪里有身表的动作或语表的动作呢？这不善的语业正是在意门中生起的。’

Idaṃ suttaṃ āharitvā āha – ‘evaṃ āpattiṃ anāvikaronto tuṇhībhūtova aññaṃ āpattiṃ āpajjati, ettha kuto kāyaṅgacopanaṃ vā vācaṅgacopanaṃ vā? Manodvārasmiṃyeva pana idaṃ akusalaṃ vacīkammaṃ samuṭṭhātī’ti.

179应对他说：“那么，这部经是应引导其义的（不了义），还是已显了其义的（了义）？”他答：“对我来说，这部经就是了义的。”于是，在说“不要这样说，我们来衡量它的含义”之后，应这样问：“故意妄语时，会有什么（罪）？”知道的人会说：“故意妄语是恶作。”然后应对他说：“律有两个根本——身和口；因为正等觉者将一切犯戒都制定在这两门中，并没有所谓意门的犯戒制定。你自称极为精通律藏，却在导师未制定的地方制定了犯戒，这是在诽谤正等觉者，是在攻击胜者的法轮。”以这些话语呵责之后，应进一步提问：“故意妄语是由‘造作’生起，还是由‘非造作’生起？”知道的人会说：“由造作生起。”然后应对他说：“不表露（不承认）时，他造作的是哪种造作？”他必定会因为看不到造作而感到困惑。然后，应以这部经的含义使他理解。此处的含义是：所说的“有故意妄语”，从犯戒的角度来说是什么？意思是“是哪种犯戒？”“是恶作犯戒。”而且应知，那并非依妄语的特征，而是依世尊的话语，成为语门中由非造作生起的犯戒。这也说过：

So vattabbo – ‘kiṃ panetaṃ suttaṃ neyyatthaṃ udāhu nītattha’nti? ‘Nītatthameva mayhaṃ sutta’nti. So ‘mā evaṃ avaca, tulayissāmassa attha’nti vatvā evaṃ pucchitabbo – ‘sampajānamusāvāde kiṃ hotī’ti? Jānanto ‘sampajānamusāvāde dukkaṭaṃ hotī’ti vakkhati. Tato vattabbo ‘vinayassa dve mūlāni – kāyo ca vācā ca; sammāsambuddhena hi sabbāpattiyo imesuyeva dvīsu dvāresu paññattā, manodvāre āpattipaññapanaṃ nāma natthi. Tvaṃ ativiya vinaye pakataññū, yo satthārā apaññatte ṭhāne āpattiṃ paññapesi, sammāsambuddhaṃ abbhācikkhasi, jinacakkaṃ paharasī’tiādivacanehi niggaṇhitvā uttari pañhaṃ pucchitabbo – ‘sampajānamusāvādo kiriyato samuṭṭhāti udāhu akiriyato’ti? Jānanto ‘kiriyato’ti vakkhati. Tato vattabbo – ‘anāvikaronto kataraṃ kiriyaṃ karotī’ti? Addhā hi kiriyaṃ apassanto vighātaṃ āpajjissati. Tato imassa suttassa atthena saññāpetabbo. Ayañhettha attho – yvāyaṃ ‘sampajānamusāvādo hotī’ti vutto, so āpattito kiṃ hoti? ‘Katarāpatti hotī’ti attho. ‘Dukkaṭāpatti hoti’. Sā ca kho na musāvādalakkhaṇena, bhagavato pana vacanena vacīdvāre akiriyasamuṭṭhānā āpatti hotīti veditabbā. Vuttampi cetaṃ –

180不以任何方式对人说虚诳语，

‘‘Anālapanto manujena kenaci,

181也不对他人说伤害的言语；

Vācāgiraṃ no ca pare bhaṇeyya;

182可能招致语的（过失），而非身的（过失），

Āpajjeyya vācasikaṃ na kāyikaṃ,

183这些问题是由善巧者们思考过的。”

Pañhā mesā kusalehi cintitā’’ti. (paṭi. 479);

184如此，应得出结论：不善的语业不从意门生起。

Evaṃ akusalaṃ vacīkammaṃ na manodvāre samuṭṭhātīti niṭṭhamettha gantabbaṃ.

185然而，当以伴有贪欲的心驱动身根，做出握手、抓取等行为；以伴有嗔恚的心，做出棒打、抓扯等行为；以伴有邪见的心，认为“蕴、湿婆等是最胜的”，而对他们做出礼敬、合掌、铺设座位、装饰等行为时，此时业是意业，但门是身门。如此，不善的意业从身门生起。但此处的思是无关紧要的。

Yadā pana abhijjhāsahagatena cetasā kāyaṅgaṃ copento hatthaggāhādīni karoti, byāpādasahagatena cetasā daṇḍaparāmāsādīni, micchādiṭṭhisahagatena cetasā ‘khandasivādayo seṭṭhā’ti tesaṃ abhivādanaañjalikammabhūtapīṭhakaparibhaṇḍādīni karoti, tadā kammaṃ manokammaṃ hoti, dvāraṃ pana kāyadvāraṃ. Evaṃ akusalaṃ manokammaṃ kāyadvāre samuṭṭhāti. Cetanā panettha abbohārikā.

186然而，当以伴有贪欲的心驱动语根，怀着贪欲说：“啊，愿属于他人的财物成为我的”；以伴有嗔恚的心说：“愿这些众生被杀，或被绑，或被灭尽，或不存在”；以伴有邪见的心说：“没有布施，没有供养”等时，此时业是意业，但门是语门。如此，不善的意业从语门生起。但此处的思是无关紧要的。

Yadā pana abhijjhāsahagatena cetasā vācaṅgaṃ copento ‘aho vata yaṃ parassa, taṃ mamassā’ti paravittūpakaraṇaṃ abhijjhāyati, byāpādasahagatena cetasā ‘ime sattā haññantu vā, bajjhantu vā, ucchijjantu vā, mā vā ahesu’nti vadati, micchādiṭṭhisahagatena cetasā ‘natthi dinnaṃ, natthi yiṭṭha’ntiādīni vadati, tadā kammaṃ manokammaṃ hoti, dvāraṃ pana vacīdvāraṃ. Evaṃ akusalaṃ manokammaṃ vacīdvāre samuṭṭhāti. Cetanā panettha abbohārikā.

187然而，当不驱动身根和语根，独自静坐，生起伴有贪欲、嗔恚、邪见的心时，此时业是意业，门也只是意门。如此，不善的意业从意门生起。但在此处，思以及与思相应的法也都只从意门生起。应知不善的意业如此在三门中生起。

Yadā pana kāyaṅgavācaṅgāni acopetvā raho nisinno abhijjhābyāpādamicchādiṭṭhisahagatāni cittāni uppādeti, tadā kammaṃ manokammaṃ, dvārampi manodvārameva. Evaṃ akusalaṃ manokammaṃ manodvāre samuṭṭhāti. Imasmiṃ pana ṭhāne cetanāpi cetanāsampayuttakā dhammāpi manodvāreyeva samuṭṭhahanti. Evaṃ akusalaṃ manokammaṃ tīsupi dvāresu samuṭṭhātīti veditabbaṃ.

188至于所说的“同样，善的身、语、意业”，此处的理趣如下：当有人因某种原因不能说话，以手作印契受持“我远离杀生、远离不与取、远离欲邪行”这些学处时，此时业是身业，门也只是身门。如此，善的身业从身门生起。与那些心俱行的无贪等，或是思的从属，或是无关紧要的。

Yaṃ pana vuttaṃ ‘tathā kusalāni kāyavacīmanokammānī’ti, tatrāyaṃ nayo – yadā hi kenaci kāraṇena vattuṃ asakkonto ‘pāṇātipātā adinnādānā kāmesumicchācārā paṭiviramāmī’ti imāni sikkhāpadāni hatthamuddāya gaṇhāti, tadā kammaṃ kāyakammaṃ dvārampi kāyadvārameva. Evaṃ kusalaṃ kāyakammaṃ kāyadvāre samuṭṭhāti. Tehi cittehi sahagatā anabhijjhādayo cetanāpakkhikā vā honti, abbohārikā vā.

189然而，当他以言语分别而受持那些同样的学处时，此时业是身业，但门是语门。如此，善的身业从语门生起。与那些心俱行的无贪等，或是思的从属，或是无关紧要的。

Yadā pana tāneva sikkhāpadāni vacībhedaṃ katvā gaṇhāti, tadā kammaṃ kāyakammaṃ, dvāraṃ pana vacīdvāraṃ hoti. Evaṃ kusalaṃ kāyakammaṃ vacīdvāre samuṭṭhāti. Tehi cittehi sahagatā anabhijjhādayo cetanāpakkhikā vā honti, abbohārikā vā.

190然而，当那些学处被给予时，他不驱动身根和语根，只以意“我远离杀生、远离不与取、远离欲邪行”而受持时，此时业是身业，但门是意门。如此，善的身业从意门生起。与那些心俱行的无贪等，或是思的从属，或是无关紧要的。

Yadā pana tesu sikkhāpadesu diyyamānesu kāyaṅgavācaṅgāni acopetvā manasāva ‘pāṇātipātā adinnādānā kāmesumicchācārā paṭiviramāmī’ti gaṇhāti, tadā kammaṃ kāyakammaṃ, dvāraṃ pana manodvāraṃ hoti. Evaṃ kusalaṃ kāyakammaṃ manodvāre samuṭṭhāti. Tehi cittehi sahagatā anabhijjhādayo cetanāpakkhikā vā honti, abbohārikā vā.

191而“远离妄语”等四条学处，应知依上述理趣，对于以身等受持者，善的语业在三门中生起。此处，无贪等或是思的从属，或是无关紧要的。

‘Musāvādā veramaṇī’ādīni pana cattāri sikkhāpadāni vuttanayeneva kāyādīhi gaṇhantassa kusalaṃ vacīkammaṃ tīsu dvāresu samuṭṭhātīti veditabbaṃ. Idhāpi anabhijjhādayo cetanāpakkhikā vā honti, abbohārikā vā.

192然而，当以伴有无贪等的心驱动身根，做清扫塔院、供养香花等、礼敬塔等时，业是意业，但门是身门。如此，善的意业从身门生起。但此处的思是无关紧要的。当以伴有无贪的心驱动语根，不怀贪欲地说：“啊，愿属于他人的财物不成为我的”；以伴有无嗔的心说：“愿一切众生无怨、无恼、无忧，保持快乐”；以伴有正见的心说出“有布施”等时，业是意业，但门是语门。如此，善的意业从语门生起。但此处的思是无关紧要的。然而，当不驱动身根和语根，独自静坐，只以意生起伴有无贪等的心时，业是意业，门也只是意门。如此，善的意业从意门生起。但在此处，思以及与思相应的法也都只从意门生起。

Anabhijjhādisahagatehi pana cittehi kāyaṅgaṃ copetvā cetiyaṅgaṇasammajjanagandhamālādipūjanacetiyavandanādīni karontassa kammaṃ manokammaṃ hoti, dvāraṃ pana kāyadvāraṃ. Evaṃ kusalaṃ manokammaṃ kāyadvāre samuṭṭhāti. Cetanā panettha abbohārikā. Anabhijjhāsahagatena cittena vācaṅgaṃ copetvā ‘aho vata yaṃ parassa vittūpakaraṇaṃ na taṃ mamassā’ti anabhijjhāyato abyāpādasahagatena cittena ‘sabbe sattā averā abyābajjhā anīghā sukhī attānaṃ pariharantū’ti vadantassa sammādiṭṭhisahagatena cittena ‘atthi dinna’ntiādīni udāharantassa kammaṃ manokammaṃ hoti, dvāraṃ pana vacīdvāraṃ. Evaṃ kusalaṃ manokammaṃ vacīdvāre samuṭṭhāti. Cetanā panettha abbohārikā. Kāyaṅgavācaṅgāni pana acopetvā raho nisinnassa manasāva anabhijjhādisahagatāni cittāni uppādentassa kammaṃ manokammaṃ, dvārampi manodvārameva. Evaṃ kusalaṃ manokammaṃ manodvāre samuṭṭhāti. Imasmiṃ pana ṭhāne cetanāpi cetanāsampayuttakā dhammāpi manodvāreyeva samuṭṭhahanti.

193其中，对于由命令生起的杀生与不与取，若说‘业是身业，门也依业而只是身门’，则是在守护业，却破坏了门。对于由手势生起的妄语等，若说‘门是身门，业也依门而只是身业’，则是在守护门，却破坏了业。因此，不应以‘我守护业’而破坏门，也不应以‘我守护门’而破坏业。应依前述之理，了知业与门。如此解说者，既不破坏业，也不破坏门。

Tattha āṇattisamuṭṭhitesu pāṇātipātaadinnādānesu kammampi kāyakammaṃ dvārampi kammavaseneva kāyadvāranti vadanto kammaṃ rakkhati, dvāraṃ bhindati nāma. Hatthamuddāya samuṭṭhitesu musāvādādīsu dvārampi kāyadvāraṃ, kammampi dvāravaseneva kāyakammanti vadanto dvāraṃ rakkhati kammaṃ bhindati nāma. Tasmā ‘kammaṃ rakkhāmī’ti dvāraṃ na bhinditabbaṃ, ‘dvāraṃ rakkhāmī’ti kammaṃ na bhinditabbaṃ. Yathāvutteneva pana nayena kammañca dvārañca veditabbaṃ. Evaṃ kathento hi neva kammaṃ na dvāraṃ bhindatīti.

203业之论已毕。

Kammakathā niṭṭhitā.

194现在，在‘五识、五识门’等中，眼识、耳识、鼻识、舌识、身识，这五种名为五识。眼识门、耳识门、鼻识门、舌识门、身识门，这五种名为五识门。应知：依这五门而生起的思，既非身业，也非语业，唯是意业。眼触、耳触、鼻触、舌触、身触、意触，这六种名为六触。眼触门、耳触门、鼻触门、舌触门、身触门、意触门，这六种名为六触门。

Idāni ‘pañca viññāṇāni pañcaviññāṇadvārānī’tiādīsu cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇanti imāni pañca viññāṇāni nāma. Cakkhuviññāṇadvāraṃ sota… ghāna… jivhā… kāyaviññāṇadvāranti imāni pañca viññāṇadvārāni nāma. Imesaṃ pañcannaṃ dvārānaṃ vasena uppannā cetanā neva kāyakammaṃ hoti, na vacīkammaṃ, manokammameva hotīti veditabbā. Cakkhusamphasso sota… ghāna… jivhā… kāya… manosamphassoti ime pana cha samphassā nāma. Cakkhusamphassadvāraṃ sota… ghāna… jivhā… kāya… manosamphassadvāranti imāni cha samphassadvārāni nāma.

195眼不防护、耳不防护、鼻不防护、舌不防护、净色身不防护、动摇身不防护、语不防护、意不防护——这八种名为八不防护。从义理上说，它们是‘恶戒、失念、无知、不忍、懈怠’这五法。其中，即使一法也不会在五门中至确定心为止的诸心中生起，唯在速行刹那生起。即使在速行中生起，也称为五门中的不防护。

Cakkhuasaṃvaro sota… ghāna… jivhā… pasādakāya… copanakāyaasaṃvaro vācāasaṃvaro manoasaṃvaroti – ime aṭṭha asaṃvarā nāma. Te atthato ‘dussīlyaṃ muṭṭhassaccaṃ aññāṇaṃ akkhanti kosajja’nti ime pañca dhammā honti. Tesu ekadhammopi pañcadvāre voṭṭhabbanapariyosānesu cittesu nuppajjati, javanakkhaṇeyeva uppajjati. Javane uppannopi pañcadvāre asaṃvaroti vuccati.

196与眼识俱生的触，名为眼触；思，名为意业；彼心，名为意业门。此处没有五种不防护。与领受俱生的触，名为意触；思，名为意业；彼心，名为意业门。此处也没有不防护。于推度、确定中，同理。然而，与速行俱生的触，名为意触；思，名为意业；彼心，名为意业门。此处的不防护，名为眼不防护。于耳、鼻、舌、净色身门中，同理。当对于色等某一所缘，生起意门速行，它不依语门，纯粹令称为身门的动摇转起时，与彼心俱生的触，名为意触；思，名为身业；但彼心是非施设的，由于动摇已生起，故不归入意门之数。此处的不防护，名为动摇身不防护。当同样的速行，不依身门，纯粹令称为语门的动摇转起而生起时，与彼心俱生的触，名为意触；思，名为语业；但彼心是非施设的，由于动摇已生起，故不归入意门之数。此处的不防护，名为语不防护。当那样的速行心，不依身门与语门，纯粹唯是意门而生起时，与彼心俱生的触，名为意触；思，名为意业；彼心，名为意业门。此处的不防护，名为意不防护。如此，依这八种不防护，应知眼不防护门、耳不防护门、鼻不防护门、舌不防护门、净色身不防护门、动摇身不防护门、语不防护门、意不防护门，这八种不防护门。

Cakkhuviññāṇasahajāto hi phasso cakkhusamphasso nāma, cetanā manokammaṃ nāma, taṃ cittaṃ manokammadvāraṃ nāma. Ettha pañcavidho asaṃvaro natthi . Sampaṭicchanasahajāto phasso manosamphasso nāma, cetanā manokammaṃ nāma, taṃ cittaṃ manokammadvāraṃ nāma. Etthāpi asaṃvaro natthi. Santīraṇavoṭṭhabbanesupi eseva nayo. Javanasahajāto pana phasso manosamphasso nāma, cetanā manokammaṃ nāma, taṃ cittaṃ manokammadvāraṃ nāma. Ettha asaṃvaro cakkhuasaṃvaro nāma hoti. Sotaghānajivhāpasādakāyadvāresupi eseva nayo. Yadā pana rūpādīsu aññatarārammaṇaṃ manodvārikajavanaṃ vinā vacīdvārena suddhaṃ kāyadvārasaṅkhātaṃ copanaṃ pāpayamānaṃ uppajjati, tadā tena cittena sahajāto phasso manosamphasso nāma, cetanā kāyakammaṃ nāma, taṃ pana cittaṃ abbohārikaṃ, copanassa uppannattā manodvāranti saṅkhyaṃ na gacchati. Ettha asaṃvaro copanakāyaasaṃvaro nāma. Yadā tādisaṃyeva javanaṃ vinā kāyadvārena suddhaṃ vacīdvārasaṅkhātaṃ copanaṃ pāpayamānaṃ uppajjati, tadā tena cittena sahajāto phasso manosamphasso nāma, cetanā vacīkammaṃ nāma, taṃ pana cittaṃ abbohārikaṃ, copanassa uppannattā manodvāranti saṅkhyaṃ na gacchati. Ettha asaṃvaro vācāasaṃvaro nāma. Yadā pana tādisaṃ javanacittaṃ vinā kāyavacīdvārehi suddhaṃ manodvārameva hutvā uppajjati, tadā tena cittena sahajāto phasso manosamphasso nāma, cetanā manokammaṃ nāma, taṃ pana cittaṃ manokammadvāraṃ nāma. Ettha asaṃvaro manoasaṃvaro nāma. Iti imesaṃ aṭṭhannaṃ asaṃvarānaṃ vasena cakkhuasaṃvaradvāraṃ, sota… ghāna… jivhā… pasādakāya… copanakāya… vācā… manoasaṃvaradvāranti imāni aṭṭha asaṃvaradvārāni veditabbāni.

197眼防护、耳防护、鼻防护、舌防护、净色身防护、动摇身防护、语防护、意防护——这八种名为八防护。从义理上说，它们是‘戒、念、慧、忍、精进’这五法。其中，即使一法也不会在五门中至确定心为止的诸心中生起，唯在速行刹那生起。即使在速行中生起，也称为五门中的防护。其一切生起，应依‘与眼识俱生的触，即眼触’等在不防护中所说之理而了知。如此，依这八种防护，应知眼防护门……意防护门，这八种防护门。

Cakkhusaṃvaro sota… ghāna… jivhā… pasādakāya… copanakāya… vācā… manosaṃvaroti ime pana aṭṭha saṃvarā nāma. Te atthato ‘sīlaṃ sati ñāṇaṃ khanti vīriya’nti ime pañca dhammā honti. Tesupi ekadhammopi pañcadvāre voṭṭhabbanapariyosānesu cittesu nuppajjati. Javanakkhaṇeyeva uppajjati. Javane uppannopi pañcadvāre saṃvaroti vuccati. Tassa sabbassāpi cakkhuviññāṇasahajāto hi phasso cakkhusamphassotiādinā asaṃvare vuttanayeneva uppatti veditabbā. Iti imesaṃ aṭṭhannaṃ saṃvarānaṃ vasena cakkhusaṃvaradvāraṃ…pe… manosaṃvaradvāranti imāni aṭṭha saṃvaradvārāni veditabbāni.

208不善业道之论

Akusalakammapathakathā

198杀生、不与取、欲邪行、妄语、离间语、粗恶语、杂秽语、贪欲、嗔恚、邪见——这十种名为十不善业道。

Pāṇātipāto , adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇavācā, pharusavācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhīti ime pana dasa akusalakammapathā nāma.

199其中，对生命的伤害，名为杀生；即杀害生命、杀死生命之意。此处，‘生命’从世俗言说上指有情，从究竟意义上指命根。对于该生命，怀有生命想者，为断除命根而发起加行，经由身门或语门之一而生起的杀害思，即是杀生。此杀生，对于无功德的有情，如畜生等，若生命小则罪过小，若身体大则罪过大。何以故？因加行大故。即使加行相等，也因所依大故。对于有功德的有情，如人类等，功德小者罪过小，功德大者罪过大。然而，当身体与功德相等时，应知因烦恼与加行之柔和而罪过小，因猛烈而罪过大。

Tattha pāṇassa atipāto pāṇātipāto nāma; pāṇavadho, pāṇaghātoti vuttaṃ hoti. Pāṇoti cettha vohārato satto, paramatthato jīvitindriyaṃ. Tasmiṃ pana pāṇe pāṇasaññino jīvitindriyupacchedakaupakkamasamuṭṭhāpikā kāyavacīdvārānaṃ aññataradvārappavattā vadhakacetanā pāṇātipāto. So guṇavirahitesu tiracchānagatādīsu pāṇesu khuddake pāṇe appasāvajjo, mahāsarīre mahāsāvajjo. Kasmā? Payogamahantatāya. Payogasamattepi vatthumahantatāya. Guṇavantesu manussādīsu appaguṇe appasāvajjo, mahāguṇe mahāsāvajjo. Sarīraguṇānaṃ pana samabhāve sati kilesānaṃ upakkamānañca mudutāya appasāvajjo, tibbatāya mahāsāvajjoti veditabbo.

200它（杀生）有五种构成要素——有情、有情的认知、杀心、加行、由此而死。六种手段——亲手、教令、投掷、固定机关、咒术、神通。然而，若对此义加以详述，则过于繁复，因此我们不展开。其他类似的内容，求法者应查阅《善见律毗婆沙》（律藏义注2.172）后加以理解。

Tassa pañca sambhārā honti – pāṇo, pāṇasaññitā, vadhakacittaṃ, upakkamo, tena maraṇanti. Cha payogā – sāhatthiko, āṇattiko, nissaggiyo, thāvaro, vijjāmayo, iddhimayoti. Imasmiṃ panatthe vitthāriyamāne atipapañco hoti. Tasmā taṃ na vitthārayāma. Aññañca evarūpaṃ atthikehi pana samantapāsādikaṃ vinayaṭṭhakathaṃ (pārā. aṭṭha. 2.172) oloketvā gahetabbaṃ.

201取未给予之物，名为‘不与取’；即所谓夺取他人所有、偷盗、盗窃。其中，‘未给予的’指他人所持有之物，对于该物，他人可随意支配，且（取用者）不会受到惩罚或谴责。对于那他人持有之物，明知是他人持有而生起取走它的加行所引发的偷盗思，即是不与取。对于低劣的他人财物，罪过轻；对于殊胜的，罪过大。为什么呢？因为物品殊胜故。当物品相当时，对于具德者之财物，罪过大。相对于各个更殊胜的具德者，对于较下劣具德者的财物，罪过轻。

Adinnassa ādānaṃ ‘adinnādānaṃ’; parassaharaṇaṃ, theyyaṃ, corikāti vuttaṃ hoti. Tattha adinnanti parapariggahitaṃ, yattha paro yathākāmakāritaṃ āpajjanto adaṇḍāraho anupavajjo ca hoti. Tasmiṃ parapariggahite parapariggahitasaññino tadādāyakaupakkamasamuṭṭhāpikā theyyacetanā adinnādānaṃ. Taṃ hīne parasantake appasāvajjaṃ, paṇīte mahāsāvajjaṃ. Kasmā? Vatthupaṇītatāya. Vatthusamatte sati guṇādhikānaṃ santake vatthusmiṃ mahāsāvajjaṃ. Taṃtaṃguṇādhikaṃ upādāya tato tato hīnaguṇassa santake vatthusmiṃ appasāvajjaṃ.

202它（不与取）有五种构成要素——他人持有之物、对他人持有之物的认知、偷盗心、加行、由此取走。六种手段——即亲手等。而且，这些手段根据情况，依五种取走方式而运作：偷窃取、强夺取、隐蔽取、谋划取、欺诈取。此处是其略说。详释则见于《善见律毗婆沙》（律藏义注1.138）。

Tassa pañca sambhārā honti – parapariggahitaṃ, parapariggahitasaññitā, theyyacittaṃ, upakkamo , tena haraṇanti. Cha payogā – sāhatthikādayova. Te ca kho yathānurūpaṃ theyyāvahāro, pasayhāvahāro, paṭicchannāvahāro, parikappāvahāro, kusāvahāroti imesaṃ pañcannaṃ avahārānaṃ vasena pavattanti. Ayamettha saṅkhepo. Vitthāro pana samantapāsādikāyaṃ (pārā. aṭṭha. 1.138) vutto.

203‘于欲邪行’：此处‘于欲’指性交行为；‘邪行’指一向被呵责的卑劣行为。从特征上说，以行非法之意图，由身门生起的、对不可行处之违犯思，即是欲邪行。

‘Kāmesu micchācāro’ti ettha pana ‘kāmesū’ti methunasamācāresu; ‘micchācāro’ti ekantanindito lāmakācāro. Lakkhaṇato pana asaddhammādhippāyena kāyadvārappavattā agamanīyaṭṭhānavītikkamacetanā kāmesumicchācāro.

204其中，所谓‘不可行处’是指：对于男子而言，有母护、父护、父母护、兄弟护、姐妹护、亲族护、宗族护、法护、有护、有罚等十种（母护等）；以及买得妇、意乐住妇、财住妇、衣住妇、水钵妇、去环妇、婢妇、佣妇、旗获妇、刹那妇等十种（买得妇等），共二十种女性。对于女性而言，在十二种女性——即两种（有护、有罚）以及十种（买得妇等）——中的其他男子，此名为不可行处。

Tattha agamanīyaṭṭhānaṃ nāma – purisānaṃ tāva māturakkhitā, piturakkhitā, mātāpiturakkhitā, bhāturakkhitā, bhaginirakkhitā, ñātirakkhitā, gottarakkhitā, dhammarakkhitā, sārakkhā, saparidaṇḍāti māturakkhitādayo dasa; dhanakkītā, chandavāsinī, bhogavāsinī, paṭavāsinī, odapattakinī, obhaṭacumbaṭā, dāsī ca bhariyā, kammakārī ca bhariyā, dhajāhaṭā, muhuttikāti etā dhanakkītādayo dasāti vīsati itthiyo. Itthīsu pana dvinnaṃ sārakkhasaparidaṇḍānaṃ, dasannañca dhanakkītādīnanti dvādasannaṃ itthīnaṃ aññe purisā idaṃ agamanīyaṭṭhānaṃ nāma.

205然而，此邪行对于无戒德等功德的不可行处，罪过轻；对于具足戒德等功德的，罪过大。它有四种构成要素——不可行处的事物、对此生起的交合心、交合的加行、以道入道之接受。手段只有一种，即亲手。

So panesa micchācāro sīlādiguṇarahite agamanīyaṭṭhāne appasāvajjo, sīlādiguṇasampanne mahāsāvajjo. Tassa cattāro sambhārā – agamanīyavatthu, tasmiṃ sevanacittaṃ, sevanappayogo, maggenamaggappaṭipattiadhivāsananti. Eko payogo sāhatthiko eva.

206‘妄’是指以欺骗为先、破坏义理的口业或身业。以欺骗的意图，引发欺骗他人的身口业之思，即是妄语。另一种解释：‘妄’指不真实、不正确的事物；‘语’指将其说为真实、正确。从特征上说，对于不真实的事物，想要让他人认知为真实，由此引发的如此认知之思，即是妄语。此妄语，所破坏的义理轻微，则罪过轻；重大，则罪过大。再者，在家者因不愿给予自己所有物，而说‘没有’等方式生起的，罪过轻；作为证人，为了破坏义理而说，罪过大。出家人得到少许油或酥油后，以玩笑的意图，用夸张的说法说‘今天村里油像河流一样在流淌吧’，如此生起的，罪过轻；然而，将未见的说成‘我见了’等方式而说者，罪过大。

‘Musā’ti visaṃvādanapurekkhārassa atthabhañjako vacīpayogo, kāyapayogo vā. Visaṃvādanādhippāyena panassa paravisaṃvādakakāyavacīpayogasamuṭṭhāpikā cetanā musāvādo. Aparo nayo – ‘musā’ti abhūtaṃ atacchaṃ vatthu. ‘Vādo’ti tassa bhūtato tacchato viññāpanaṃ. Lakkhaṇato pana atathaṃ vatthuṃ tathato paraṃ viññāpetukāmassa tathāviññattisamuṭṭhāpikā cetanā musāvādo. So yamatthaṃ bhañjati tassa appatāya appasāvajjo, mahantatāya mahāsāvajjo. Apica gahaṭṭhānaṃ attano santakaṃ adātukāmatāya ‘natthī’tiādinayappavatto appasāvajjo. Sakkhinā hutvā atthabhañjanatthaṃ vutto mahāsāvajjo. Pabbajitānaṃ appakampi telaṃ vā sappiṃ vā labhitvā hasādhippāyena ‘ajja gāme telaṃ nadī maññe sandatī’ti pūraṇakathānayena pavatto appasāvajjo. Adiṭṭhaṃyeva pana diṭṭhantiādinā nayena vadantānaṃ mahāsāvajjo.

207它（妄语）有四种构成要素——不真实的事物、欺骗心、相应的努力、他人对此义的理解。手段只有一种，即亲手。而且，应知此妄语是通过身、或身所系物、或语，而作出欺骗他人的行为。若以此行为，他人理解了该义，则在此行为所引发的思之刹那，即被妄语业所系缚。然而，正如以身、身所系物、语欺骗他人一样，命令他人‘你这样说’，或写好文书放在（他人）面前，或在墙上等处写下‘此义应如此看待’而放置，也是如此；因此，此处教令、投掷、固定机关等手段也是合理的。然而，由于在义注中未曾提及，故应审察后采纳。

Tassa cattāro sambhārā honti – atathaṃ vatthu, visaṃvādanacittaṃ, tajjo vāyāmo, parassa tadatthavijānananti. Eko payogo – sāhatthikova. So ca kāyena vā kāyappaṭibaddhena vā vācāya vā paravisaṃvādakakiriyākaraṇe daṭṭhabbo. Tāya ce kiriyāya paro tamatthaṃ jānāti, ayaṃ kiriyasamuṭṭhāpikacetanākkhaṇeyeva musāvādakammunā bajjhati. Yasmā pana yathā kāyakāyappaṭibaddhavācāhi paraṃ visaṃvādeti, tathā imassa ‘imaṃ bhaṇāhī’ti āṇāpentopi, paṇṇaṃ likhitvā purato nissajjantopi, ‘ayamattho evaṃ daṭṭhabbo’ti kuṭṭādīsu likhitvā ṭhapentopi; tasmā ettha āṇattikanissaggiyathāvarāpi payogā yujjanti. Aṭṭhakathāsu pana anāgatattā vīmaṃsitvā gahetabbā.

208在‘离间语’等之中：凡以彼言语，使听闻此语者心中对自己生起喜爱、对他人则生起空虚，此即是离间语。凡使自己也使他人变得粗暴，其语自身亦粗暴、不悦耳、不称心，此即是‘粗恶语’。凡以之而说杂秽、无义利者，此即是‘杂秽语’。作为其根本的思，亦得名为离间语等。而此（思）正是此处所意指的。

‘Pisuṇavācā’tiādīsu yāya vācāya yassa taṃ vācaṃ bhāsati tassa hadaye attano piyabhāvaṃ parassa ca suññabhāvaṃ karoti, sā pisuṇavācā. Yāya pana attānampi parampi pharusaṃ karoti, yā vācā sayampi pharusā neva kaṇṇasukhā, na hadayaṅgamā, ayaṃ ‘pharusavācā’. Yena samphaṃ palapati, niratthakaṃ, so ‘samphappalāpo’. Tesaṃ mūlabhūtā cetanāpi pisuṇavācādināmameva labhati. Sā eva ca idha adhippetāti.

209其中，以染污心，为了离间他人，或为了自己受到喜爱，而引发身口业之思，名为离间语。此离间语，对于所离间者功德微少，则罪过轻；功德殊胜，则罪过大。

Tattha saṃkiliṭṭhacittassa paresaṃ vā bhedāya attano piyakamyatāya vā kāyavacīpayogasamuṭṭhāpikā cetanā pisuṇavācā nāma. Sā yassa bhedaṃ karoti tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā.

210它（离间语）有四种构成要素——‘应被离间的他人’，以‘愿他们成为各异、分离’为先的离间心，或‘愿我成为（他们）喜爱、信赖的人’的求爱乐心，相应的努力，他人对此义的理解。然而，若他人未被离间，则无业道之破；唯有被离间时，方成。

Tassā cattāro sambhārā – ‘bhinditabbo paro’ iti ‘ime nānā bhavissa’nti vinā bhavissantīti bhedapurekkhāratā vā, ‘iti ahaṃ piyo bhavissāmi vissāsiko’ti piyakamyatā vā, tajjo vāyāmo, tassa tadatthavijānananti . Pare pana abhinne kammapathabhedo natthi, bhinne eva hoti.

211引发伤害他人要害的身语行为的、全然粗恶的思，是‘粗恶语’。为了阐明它，有这样一个事例：据说有个少年不听母亲的话，前往森林。母亲无法让他回头，便骂道：‘愿凶猛的母水牛追你！’随后，在森林里果然出现了一头母水牛。少年作了真实语：‘愿我母亲口中所说的不要发生，愿她心中所想的得以实现。’母水牛便像被绑住一样停在那里。由此可见，即使是有伤害要害的行为，若心意柔软，也不成为粗恶语。因为父母有时也会对孩子们这样说：‘愿强盗把你们剁成碎片！’但他们连一片莲花瓣落在他们身上都不愿意。师长与戒师有时也会对弟子们这样说：‘这些无惭无愧的人怎么在游荡？把他们赶出去！’但他们却希望他们获得教法与证悟的成就。正如心意柔软则不成为粗恶语，同样，言语柔软也不成为非粗恶语。因为想要杀某人的人说‘让他舒服地躺下吧’，这话并不成为非粗恶语。由于心意粗恶，这恰恰就是粗恶语。粗恶语针对谁而发，若对方德行低劣则罪过轻，若德行高尚则罪过重。它的三个条件是：有应被骂的他人、愤怒的心、以及骂詈。

Parassa mammacchedakakāyavacīpayogasamuṭṭhāpikā ekantapharusacetanā ‘pharusavācā’. Tassā āvibhāvatthamidaṃ vatthu – eko kira dārako mātu vacanaṃ anādiyitvā araññaṃ gacchati. Taṃ mātā nivattetuṃ asakkontī ‘caṇḍā taṃ mahiṃsī anubandhatū’ti akkosi. Athassa tatheva araññe mahiṃsī uṭṭhāsi. Dārako ‘yaṃ mama mātā mukhena kathesi taṃ mā hotu, yaṃ cittena cintesi taṃ hotū’ti saccakiriyaṃ akāsi. Mahiṃsī tattheva baddhā viya aṭṭhāsi. Evaṃ mammacchedakopi payogo cittasaṇhatāya pharusavācā na hoti. Mātāpitaro hi kadāci puttake evampi vadanti – ‘corā vo khaṇḍākhaṇḍikaṃ karontū’ti, uppalapattampi ca nesaṃ upari patantaṃ na icchanti. Ācariyupajjhāyā ca kadāci nissitake evaṃ vadanti – ‘kiṃ ime ahirikā anottappino caranti, niddhamatha ne’ti; atha ca nesaṃ āgamādhigamasampattiṃ icchanti. Yathā ca cittasaṇhatāya pharusavācā na hoti, evaṃ vacanasaṇhatāya apharusavācāpi na hoti. Na hi mārāpetukāmassa ‘imaṃ sukhaṃ sayāpethā’ti vacanaṃ apharusavācā hoti. Cittapharusatāya panesā pharusavācāva. Sā yaṃ sandhāya pavattitā tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. Tassā tayo sambhārā – akkositabbo paro, kupitacittaṃ, akkosananti.

212引发身语行为的、传达无意义之事的、不善的思，是‘杂秽语’。它因串习微弱而罪过轻，因串习深重而罪过重。它的两个条件是：以谈论诸如婆罗多战争、悉多被掳等无意义之事为先导，以及说那样的言语。若他人不接受那种话，则不构成业道；只有在他人接受了杂秽语时，才构成。

Anatthaviññāpikā kāyavacīpayogasamuṭṭhāpikā akusalacetanā ‘samphappalāpo’. So āsevanamandatāya appasāvajjo. Āsevanamahantatāya mahāsāvajjo. Tassa dve sambhārā – bhāratayuddhasītāharaṇādiniratthakakathāpurekkhāratā, tathārūpīkathākathanañcāti. Pare pana taṃ kathaṃ agaṇhante kammapathabhedo natthi, parena samphappalāpe gahiteyeva hoti.

213‘贪求’的意思是‘贪求’。即面向他人财物，以倾向彼物而转起。它以‘啊，但愿你的这个东西成为我的’这样的方式贪求他人财物为特相。如同不与取，有罪过轻和罪过重之别。它的两个条件是：他人财物，以及将其归于自己。因为即使以他人财物为所缘而生起了贪，只要还没有‘啊，但愿这个成为我的’这样将其归于自己，就不构成业道。

Abhijjhāyatīti ‘abhijjhā’. Parabhaṇḍābhimukhī hutvā tanninnatāya pavattatīti attho. Sā ‘aho tava idaṃ mamassā’ti evaṃ parabhaṇḍābhijjhāyanalakkhaṇā. Adinnādānaṃ viya appasāvajjā mahāsāvajjā ca. Tassā dve sambhārā – parabhaṇḍaṃ, attano pariṇāmanañcāti. Parabhaṇḍavatthuke hi lobhe uppannepi na tāva kammapathabhedo hoti yāva na ‘aho vata idaṃ mamassā’ti attano pariṇāmeti.

214‘瞋恚’的意思是‘令伤害与安乐’。它以为了毁灭他人而心生恼怒为特相。如同粗恶语，有罪过轻和罪过重之别。它的两个条件是：其他有情，以及思惟其毁灭。因为即使以其他有情为所缘而生起了忿怒，只要还没有思惟‘啊，但愿他被消灭、被毁灭’这样的毁灭，就不构成业道。

Hitasukhaṃ byāpādayatīti ‘byāpādo’. So paravināsāya manopadosalakkhaṇo. Pharusavācā viya appasāvajjo mahāsāvajjo ca. Tassa dve sambhārā – parasatto ca, tassa ca vināsacintāti. Parasattavatthuke hi kodhe uppannepi na tāva kammapathabhedo hoti yāva ‘aho vatāyaṃ ucchijjeyya vinasseyyā’ti tassa vināsanaṃ na cintesi.

215由于没有如实把握而邪见，故称‘邪见’。它以‘没有布施’等理路而颠倒见为特相。如同杂秽语，有罪过轻和罪过重之别。此外，不决定者为罪过轻，决定者为罪过重。它的两个条件是：对事物的把握方式的颠倒，以及如其所把握的那样呈现。其中，只有以无有见、无因见、无作见才构成业道，而非以其他邪见。

Yathābhuccagahaṇābhāvena micchā passatīti ‘micchādiṭṭhi’. Sā ‘natthi dinna’ntiādinā nayena viparītadassanalakkhaṇā. Samphappalāpo viya appasāvajjā mahāsāvajjā ca. Apica aniyatā appasāvajjā, niyatā mahāsāvajjā. Tassā dve sambhārā – vatthuno ca gahitākāraviparītatā, yathā ca taṃ gaṇhāti tathābhāvena tassupaṭṭhānanti. Tattha natthikāhetukaakiriyadiṭṭhīhi eva kammapathabhedo hoti, na aññadiṭṭhīhi.

216对于这十种不善业道，应从法、分、所缘、受、根这五种方式进行抉择了知——

Imesaṃ pana dasannaṃ akusalakammapathānaṃ dhammato koṭṭhāsato ārammaṇato vedanāto mūlato cāti pañcahākārehi vinicchayo veditabbo –

217其中，‘从法’而言：于此等之中，按次第，前七种唯是思心所法，贪求等三种是与思相应的。

Tattha ‘dhammato’ti etesu hi paṭipāṭiyā satta cetanādhammāva honti, abhijjhādayo tayo cetanāsampayuttā.

218‘从分’而言：按次第的前七种以及邪见，这八种仅是业道，不是根。贪求和瞋恚既是业道，也是根。因为贪求作为根时，即是‘贪不善根’；瞋恚作为根时，即是‘瞋不善根’。

‘Koṭṭhāsato’ti paṭipāṭiyā satta, micchādiṭṭhi cāti ime aṭṭha kammapathā eva honti; no mūlāni. Abhijjhābyāpādā kammapathā ceva mūlāni ca. Abhijjhā hi mūlaṃ patvā ‘lobho akusalamūlaṃ’ hoti, byāpādo ‘doso akusalamūlaṃ’.

219‘从所缘’而言：杀生以命根为所缘，故是行所缘。不与取或是有情所缘，或是行所缘。邪淫依触而言是行所缘；有些也说是有情所缘。妄语或是有情所缘，或是行所缘。离间语也是如此。粗恶语唯是有情所缘。杂秽语依所见、所闻、所觉、所知而言，或是有情所缘，或是行所缘。贪求也是如此。瞋恚唯是有情所缘。邪见依三地诸法而言，唯是行所缘。

‘Ārammaṇato’ti pāṇātipāto jīvitindriyārammaṇato saṅkhārārammaṇo hoti. Adinnādānaṃ sattārammaṇaṃ vā hoti saṅkhārārammaṇaṃ vā. Micchācāro phoṭṭhabbavasena saṅkhārārammaṇo hoti; sattārammaṇotipi eke. Musāvādo sattārammaṇo vā, saṅkhārārammaṇo vā. Tathā pisuṇavācā. Pharusavācā sattārammaṇāva. Samphappalāpo diṭṭhasutamutaviññātavasena sattārammaṇo vā saṅkhārārammaṇo vā. Tathā abhijjhā. Byāpādo sattārammaṇova. Micchādiṭṭhi tebhūmakadhammavasena saṅkhārārammaṇāva.

220‘从受’而言：杀生是苦受。因为即使国王们看见盗贼时笑着也说‘去，把他杀了’，但他们决意的思却是与苦相应的。不与取有三受。因为看见他人财物而欢喜高兴地拿取时，是乐受；恐惧害怕地拿取时，是苦受；同样，在观察异熟果报时也是如此。而在拿取时处于中舍状态的人拿取时，是不苦不乐受。邪淫依乐与中舍而言有二受。但在决意心中，没有中舍受。妄语如不与取中所说的方法一样，有三受；离间语也是如此。粗恶语是苦受。杂秽语有三受。因为当他人给予赞叹、扬起衣角等时，欢喜高兴地讲述悉多被掳、婆罗多战争等事时，它是乐受；当先前付了报酬的一个人后来回来，说‘从头讲起’时，他忧愁地想‘我要讲没有连贯的杂谈吗？还是不呢？’而讲述时，是苦受；中舍者讲述时，是不苦不乐受。贪求依乐与中舍而言有二受；邪见也是如此。瞋恚是苦受。

‘Vedanāto’ti pāṇātipāto dukkhavedano hoti. Kiñcāpi hi rājāno coraṃ disvā hasamānāpi ‘gacchatha naṃ ghātethā’ti vadanti, sanniṭṭhāpakacetanā pana nesaṃ dukkhasampayuttāva hoti . Adinnādānaṃ tivedanaṃ. Tañhi parabhaṇḍaṃ disvā haṭṭhatuṭṭhassa gaṇhato sukhavedanaṃ hoti, bhītatasitassa gaṇhato dukkhavedanaṃ. Tathā vipākanissandaphalāni paccavekkhantassa. Gahaṇakāle majjhattabhāve ṭhitassa pana gaṇhato adukkhamasukhavedanaṃ hotīti. Micchācāro sukhamajjhattavasena dvivedano. Sanniṭṭhāpakacitte pana majjhattavedano na hoti. Musāvādo adinnādāne vuttanayeneva tivedano; tathā pisuṇavācā. Pharusavācā dukkhavedanā. Samphappalāpo tivedano. Paresu hi sādhukāraṃ dentesu celukkhepādīni khipantesu haṭṭhatuṭṭhassa sītāharaṇabhāratayuddhādīni kathanakāle so sukhavedano hoti. Paṭhamaṃ dinnavetanena ekena pacchā āgantvā ‘ādito paṭṭhāya kathehī’ti vutte ‘ananusandhikaṃ pakiṇṇakakathaṃ kathessāmi nu kho no’ti domanassitassa kathanakāle dukkhavedano hoti, majjhattassa kathayato adukkhamasukhavedano hoti. Abhijjhā sukhamajjhattavasena dvivedanā; tathā micchādiṭṭhi. Byāpādo dukkhavedano.

221「由根」者：杀生依瞋与痴为二根。不与取依瞋与痴，或依贪与痴。邪淫依贪与痴。妄语依瞋与痴，或依贪与痴；离间语与杂秽语亦然。粗恶语依瞋与痴。贪欲依痴为单根；瞋恚亦然。邪见依贪与痴为二根。

‘Mūlato’ti pāṇātipāto dosamohavasena dvimūlako hoti. Adinnādānaṃ dosamohavasena vā lobhamohavasena vā. Micchācāro lobhamohavasena. Musāvādo dosamohavasena vā lobhamohavasena vā; tathā pisuṇavācā samphappalāpo ca. Pharusavācā dosamohavasena. Abhijjhā mohavasena ekamūlā; tathā byāpādo. Micchādiṭṭhi lobhamohavasena dvimūlāti.

233不善业道之论已毕。

Akusalakammapathakathā niṭṭhitā.

234善业道之论

Kusalakammapathakathā

222然而，远离杀生等，以及无贪、无瞋、正见，这十种称为善业道。其中，杀生等已如前所述。依此而远离杀生等，或自己远离，或仅是远离本身，故为‘远离’。当远离杀生时，生起‘于彼时，对杀生的远离、戒绝’（《法集论》299-301）如是所说的与善心相应的远离，其差别有三种：时缘远离、受戒远离、断除远离。

Pāṇātipātādīhi pana viratiyo anabhijjhāabyāpādasammādiṭṭhiyo cāti ime dasa kusalakammapathā nāma. Tattha pāṇātipātādayo vuttatthā eva. Pāṇātipātādīhi etāya viramanti, sayaṃ vā viramati, viramaṇamattameva vā etanti virati. Yā pāṇātipātā viramantassa ‘‘yā tasmiṃ samaye pāṇātipātā ārati viratī’’ti (dha. sa. 299-301) evaṃ vuttā kusalacittasampayuttā virati, sā pabhedato tividhā hoti – sampattavirati, samādānavirati, samucchedaviratīti.

223其中，对于未受持学处者，观察自己的出身、年龄、多闻等后，心想‘我们做这样的恶事是不合适的’，当遇到现前事缘而不违犯时，所生起的远离应知为‘时缘远离’——如锡兰岛的差卡那优婆塞。据说他年幼时，母亲生了病。医生说：‘需要新鲜的兔肉。’于是差卡那的兄长说：‘去吧，孩子，到田里去转转。’便差遣差卡那。他到了那里。那时，一只兔子来吃嫩谷。他看见后迅速奔跑，兔子被藤蔓缠住，发出‘吱吱’的叫声。差卡那闻声而去，捉住它后想：‘我给母亲做药。’又想：‘我若为了母亲的性命而夺取其他生命的性命，这不合适。’于是便放了它，说：‘去吧，在林中与兔群一起享用草和水。’兄长问他：‘孩子，捉到兔子了吗？’他便告知了那件事。兄长因此责骂他。他走到母亲跟前，立下真实誓言：‘从我出生以来，我不记得曾故意夺取众生的性命。’就在那时，他母亲的病痊愈了。

Tattha asamādinnasikkhāpadānaṃ attano jātivayabāhusaccādīni paccavekkhitvā ‘ayuttaṃ amhākaṃ evarūpaṃ pāpaṃ kātu’nti sampattaṃ vatthuṃ avītikkamantānaṃ uppajjamānā virati ‘sampattaviratī’ti veditabbā – sīhaḷadīpe cakkanaupāsakassa viya. Tassa kira daharakāleyeva mātuyā rogo uppajji. Vejjena ca ‘allasasamaṃsaṃ laddhuṃ vaṭṭatī’ti vuttaṃ. Tato cakkanassa bhātā ‘gaccha, tāta, khettaṃ āhiṇḍāhī’ti cakkanaṃ pesesi. So tattha gato. Tasmiñca samaye eko saso taruṇasassaṃ khādituṃ āgato hoti. So taṃ disvāva vegena dhāvanto valliyā baddho ‘kiri kirī’ti saddamakāsi. Cakkano tena saddena gantvā taṃ gahetvā cintesi – ‘mātu bhesajjaṃ karomī’ti. Puna cintesi – ‘na metaṃ patirūpaṃ yvāhaṃ mātu jīvitakāraṇā paraṃ jīvitā voropeyya’nti. Atha naṃ ‘gaccha, araññe sasehi saddhiṃ tiṇodakaṃ paribhuñjā’ti muñci. Bhātarā ca ‘kiṃ tāta saso laddho’ti pucchito taṃ pavattiṃ ācikkhi. Tato naṃ bhātā paribhāsi. So mātusantikaṃ gantvā ‘yato ahaṃ jāto nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā’ti saccaṃ vatvā aṭṭhāsi. Tāvadevassa mātā arogā ahosi.

224对于已受持学处者，在受持学处时及其后，乃至舍弃自己的生命也不违犯事缘，所生起的远离应知为‘受戒远离’。如住于北瓦达玛那山的优婆塞。据说他从安跋利耶寺的宾伽拉佛护长老处受持学处后，在耕田。那时他的牛走失了。他寻找那头牛，登上了北瓦达玛那山。在那里，一条大蟒蛇抓住了他。他想：‘我用这把锋利的刀砍断它的头。’又想：‘我从可敬的师长处受持学处后，若破戒，这不合适。’如此思惟至第三次后，心想：‘我舍弃生命，不舍学处。’便将扛在肩上的锋利长柄刀丢弃在林中。就在那时，那大蟒蛇便放了他离去了。

Samādinnasikkhāpadānaṃ pana sikkhāpadasamādāne ca tatuttariñca attano jīvitampi pariccajitvā vatthuṃ avītikkamantānaṃ uppajjamānā virati ‘samādānaviratī’ti veditabbā. Uttaravaḍḍhamānapabbatavāsīupāsakassa viya. So kira ambariyavihāravāsino piṅgalabuddharakkhitattherassa santike sikkhāpadāni gahetvā khettaṃ kasati. Athassa goṇo naṭṭho. So taṃ gavesanto uttaravaḍḍhamānapabbataṃ āruhi. Tatra naṃ mahāsappo aggahesi. So cintesi – ‘imāyassa tikhiṇavāsiyā sīsaṃ chindāmī’ti. Puna cintesi – ‘na metaṃ patirūpaṃ yvāhaṃ bhāvanīyassa garuno santike sikkhāpadāni gahetvā bhindeyya’nti evaṃ yāvatatiyaṃ cintetvā ‘jīvitaṃ pariccajāmi, na sikkhāpada’nti aṃse ṭhapitaṃ tikhiṇadaṇḍavāsiṃ araññe chaḍḍesi. Tāvadeva naṃ mahāvāḷo muñcitvā agamāsīti.

225与圣道相应的远离，应知为‘断除远离’，从它生起之时起，圣者们甚至不会生起‘我将杀害生命’的心念。

Ariyamaggasampayuttā pana virati ‘samucchedaviratī’ti veditabbā, yassā uppattito pabhuti ‘pāṇaṃ ghātessāmī’ti ariyapuggalānaṃ cittampi nuppajjatīti.

226现在，如同对不善业道那样，对这些善业道，也应从法、分、所缘、受、根五种方式了知抉择——

Idāni yathā akusalānaṃ evaṃ imesampi kusalakammapathānaṃ dhammato koṭṭhāsato ārammaṇato vedanāto mūlatoti pañcahākārehi vinicchayo veditabbo –

227其中，‘法’者：于此等之中，顺次的前七种既是思，也是远离；最后三种唯与思相应。

Tattha ‘dhammato’ti etesu hi paṭipāṭiyā satta cetanāpi vaṭṭanti, viratiyopi; ante tayo cetanāsampayuttāva.

228‘分’者：顺次的前七种只是业道，而非根。最后三种既是业道，也是根。因为无贪达到根本时，即是‘无贪善根’。无瞋是‘无瞋善根’，正见是‘无痴善根’。

‘Koṭṭhāsato’ti paṭipāṭiyā satta kammapathā eva, no mūlāni. Ante tayo kammapathā ceva mūlāni ca. Anabhijjhā hi mūlaṃ patvā ‘alobho kusalamūlaṃ’ hoti. Abyāpādo ‘adoso kusalamūlaṃ’, sammādiṭṭhi ‘amoho kusalamūlaṃ’.

229‘所缘’者：杀生等的所缘，即是这些的所缘。因为正是对应当违犯之事的远离，才称为戒绝。然而，应知如同以涅槃为所缘的圣道断除烦恼，这些业道以命根等为所缘，断除杀生等恶戒。

‘Ārammaṇato’ti pāṇātipātādīnaṃ ārammaṇāneva etesaṃ ārammaṇāni. Vītikkamitabbatoyeva hi veramaṇī nāma hoti. Yathā pana nibbānārammaṇo ariyamaggo kilese pajahati, evaṃ jīvitindriyādiārammaṇāpete kammapathā pāṇātipātādīni dussīlyāni pajahantīti veditabbā.

230‘受’者：一切或是乐受，或是舍受。因为达到善时，则无苦受。

‘Vedanāto’ti sabbe sukhavedanā vā honti majjhattavedanā vā. Kusalaṃ patvā hi dukkhavedanā nāma natthi.

231‘根’者：顺次的前七种业道，若以智相应心远离者，依无贪、无瞋、无痴而为三根；若以智不相应心远离者，则为二根。无贪，若以智相应心远离者，为二根；若以智不相应心远离者，为单根。然而，无贪自身不是自己的根。无瞋亦同此理。正见唯依无贪、无瞋而为二根。这十种称为善业道。

‘Mūlato’ti paṭipāṭiyā satta kammapathā ñāṇasampayuttacittena viramantassa alobhaadosaamohavasena timūlā honti; ñāṇavippayuttacittena viramantassa dvimūlā. Anabhijjhā ñāṇasampayuttacittena viramantassa dvimūlā hoti; ñāṇavippayuttacittena ekamūlā. Alobho pana attanāva attano mūlaṃ na hoti. Abyāpādepi eseva nayo. Sammādiṭṭhi alobhādosavasena dvimūlāva hoti. Ime dasa kusalakammapathā nāma.

245业道相应之论

Kammapathasaṃsandanakathā

232现在，于此处的业道相应应知。由五触门生起的不防护，唯是不善意业。由意触门生起的，则成三种业——若到达身门而现行，为不善身业；若到达语门，为不善语业；若于两处皆未到达而现行，为不善意业。由五不防护门生起的，亦唯是不善意业。由现行身不防护门生起的，唯是不善身业；由语不防护门生起的，唯是不善语业；由意不防护门生起的，唯是不善意业。三种身恶行唯是不善身业，四种语恶行唯是不善语业，三种意恶行唯是不善意业。

Idāni imasmiṃ ṭhāne kammapathasaṃsandanaṃ nāma veditabbaṃ. Pañcaphassadvāravasena hi uppanno asaṃvaro akusalaṃ manokammameva hoti. Manophassadvāravasena uppanno tīṇipi kammāni honti – so hi kāyadvāre copanappatto akusalaṃ kāyakammaṃ hoti, vacīdvāre akusalaṃ vacīkammaṃ, ubhayattha copanaṃ appatto akusalaṃ manokammaṃ. Pañcaasaṃvaradvāravasena uppannopi akusalaṃ manokammameva hoti. Copanakāyaasaṃvaradvāravasena uppanno akusalaṃ kāyakammameva hoti, vācāasaṃvaradvāravasena uppanno akusalaṃ vacīkammameva hoti, manoasaṃvaradvāravasena uppanno akusalaṃ manokammameva hoti. Tividhaṃ kāyaduccaritaṃ akusalaṃ kāyakammameva hoti, catubbidhaṃ vacīduccaritaṃ akusalaṃ vacīkammameva hoti, tividhaṃ manoduccaritaṃ akusalaṃ manokammameva hoti.

233由五触门生起的防护也是善的心业。然而，由意触门生起的，如同非防护一样，也是三种业。由五防护门生起的也是善的心业，由能动的身防护门生起的只是善的身业，由语防护门生起的只是善的语业，由意防护门生起的只是善的心业。三种身善行只是善的身业，四种语善行只是善的语业，三种意善行只是善的心业。

Pañcaphassadvāravasena uppanno saṃvaropi kusalaṃ manokammameva hoti. Manophassadvāravasena uppanno pana ayampi, asaṃvaro viya, tīṇipi kammāni honti. Pañcasaṃvaradvāravasena uppannopi kusalaṃ manokammameva hoti, copanakāyasaṃvaradvāravasena uppanno kusalaṃ kāyakammameva hoti, vācāsaṃvaradvāravasena uppanno kusalaṃ vacīkammameva hoti, manosaṃvaradvāravasena uppanno kusalaṃ manokammameva hoti. Tividhaṃ kāyasucaritaṃ kusalaṃ kāyakammameva hoti, catubbidhaṃ vacīsucaritaṃ kusalaṃ vacīkammameva hoti, tividhaṃ manosucaritaṃ kusalaṃ manokammameva hoti.

234不善身业不由五触门生起，唯由意触门生起。不善语业也是如此。然而，不善心业由六触门生起；其中，达到在身门、语门中能动的，成为不善身业、语业；未达到能动的，只是不善心业。如同由五触门，由五非防护门也不生起不善身业，然而由能动的身非防护门和语非防护门生起；不由意非防护门生起。不善语业也不由五非防护门生起，由能动的身、语非防护门生起；不由意非防护门生起。不善心业也由八非防护门生起。在善身业等中，也是这个道理。

Akusalaṃ kāyakammaṃ pañcaphassadvāravasena nuppajjati; manophassadvāravaseneva uppajjati. Tathā akusalaṃ vacīkammaṃ. Akusalaṃ manokammaṃ pana chaphassadvāravasena uppajjati; taṃ kāyavacīdvāresu copanaṃ pattaṃ akusalaṃ kāyavacīkammaṃ hoti, copanaṃ appattaṃ akusalaṃ manokammameva. Yathā ca pañcaphassadvāravasena, evaṃ pañcaasaṃvaradvāravasenapi akusalaṃ kāyakammaṃ nuppajjati, copanakāyaasaṃvaradvāravasena pana vācāasaṃvaradvāravasena ca uppajjati; manoasaṃvaradvāravasena nuppajjati. Akusalaṃ vacīkammampi pañcaasaṃvaradvāravasena nuppajjati, copanakāyavācāasaṃvaradvāravasena uppajjati; manoasaṃvaradvāravasena nuppajjati. Akusalaṃ manokammaṃ aṭṭhaasaṃvaradvāravasenapi uppajjateva. Kusalakāyakammādīsupi eseva nayo.

235然而，这里有此差别：如同不善身业和语业不由意非防护门生起，这些（善业）却并非如此。这些（善业）在未动摇身根、语根而持学处者的意防护门中，也确能生起。其中，欲界善心由三种业门生起，不由五识门生起；然而，依‘此由眼触缘所生的感受，或乐、或苦、或不苦不乐’这种方式，由六触门生起；不由八非防护门生起，由八防护门生起；不由十不善业道生起，由十善业道生起。因此，此心或由三种业门生起，或由六触门，或由八防护门，或由十善业道生起。当说‘欲界善心已生起……以色为所缘……以法为所缘’时，一切皆已说尽。

Ayaṃ pana viseso – yathā akusalakāyakammavacīkammāni manoasaṃvaradvāravasena nuppajjanti, na tathā etāni. Etāni pana kāyaṅgavācaṅgaṃ acopetvā sikkhāpadāni gaṇhantassa manosaṃvaradvārepi uppajjanti eva. Tattha kāmāvacaraṃ kusalaṃ cittaṃ tividhakammadvāravasena uppajjati, pañcaviññāṇadvāravasena nuppajjati; ‘yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā’ti iminā pana nayena chaphassadvāravasena uppajjati; aṭṭhaasaṃvaradvāravasena nuppajjati, aṭṭhasaṃvaradvāravasena uppajjati; dasaakusalakammapathavasena nuppajjati, dasakusalakammapathavasena uppajjati; tasmā idampi cittaṃ tividhakammadvāravasena vā uppannaṃ hotu, chaphassadvāravasena vā, aṭṭhasaṃvaradvāravasena vā dasakusalakammapathavasena vā. ‘‘Kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti…pe… rūpārammaṇaṃ vā…pe… dhammārammaṇaṃ vā’’ti vutte sabbaṃ vuttameva hotīti.

250门之论已毕。

Dvārakathā niṭṭhitā.

236‘凡任何所缘而’此处，其连接如下：在下文所说的色所缘等中，或缘于色所缘，即‘以之为所缘’的意思。或缘于声所缘……乃至……缘于法所缘而生起。至此，此心在这些所缘中，任何单一的所缘都是被允许的类似情况。而且，此心在一个时候、对一个人缘于色所缘而生起，之后在另一个时候、对另一个人，也缘于声等所缘中的某一种而生起。当它如此生起时，在一生中，先缘于色所缘而转起，后缘于声所缘，这样的次序也不存在。在色等之中，先以青为所缘，后以黄为所缘，这样的决定也不存在。因此，为了显示这一切所缘性、无次序性，以及在无次序中于青、黄等亦无决定，而说‘凡任何所缘而’。这是所说的意思：在这些色等所缘中，并非任何单一固定的所缘，而是凡任何所缘而生起。如此生起时，也不是‘先缘于色所缘，后缘于声所缘’这样生起，而是凡任何所缘而生起；意思是‘或以逆、或以顺、或以隔一、隔二等方式，在色所缘等中，以任何所缘为所缘而生起’。在色所缘中，也不是以‘先以青为所缘，后以黄为所缘’这样的决定而生起，而是凡任何所缘，‘在青、黄等色所缘中，以任何色所缘为所缘而生起’的意思。在声所缘等中，也是这个道理。这是第一种连接。

Yaṃ yaṃ vā panārabbhāti ettha ayaṃ yojanā – heṭṭhā vuttesu rūpārammaṇādīsu rūpārammaṇaṃ vā ārabbha, ārammaṇaṃ katvāti attho. Saddārammaṇaṃ vā…pe… dhammārammaṇaṃ vā ārabbha uppannaṃ hoti. Ettāvatā etassa cittassa etesu ārammaṇesu yaṃkiñci ekameva ārammaṇaṃ anuññātasadisaṃ hoti. Idañca ekasmiṃ samaye ekassa vā puggalassa rūpārammaṇaṃ ārabbha uppannaṃ puna aññasmiṃ samaye aññassa vā puggalassa saddādīsupi aññataraṃ ārammaṇaṃ ārabbha uppajjati eva. Evaṃ uppajjamānassa cassa ekasmiṃ bhave paṭhamaṃ rūpārammaṇaṃ ārabbha pavatti hoti, pacchā saddārammaṇanti ayampi kamo natthi. Rūpādīsu cāpi paṭhamaṃ nīlārammaṇaṃ pacchā pītārammaṇanti ayampi niyamo natthi. Iti imaṃ sabbārammaṇatañceva, kamābhāvañca, kamābhāvepi ca nīlapītādīsu niyamābhāvaṃ dassetuṃ ‘yaṃ yaṃ vā panārabbhā’ti āha. Idaṃ vuttaṃ hoti – imesu rūpādīsu na yaṃkiñci ekameva, atha kho yaṃ yaṃ vā panārabbha uppannaṃ hoti. Evaṃ uppajjamānampi ca ‘paṭhamaṃ rūpārammaṇaṃ pacchā saddārammaṇaṃ ārabbhā’ti evampi anuppajjitvā yaṃ yaṃ vā panārabbha uppannaṃ hoti; ‘paṭilomato vā anulomato vā, ekantarikadvantarikādinayena vā, rūpārammaṇādīsu yaṃ vā taṃ vā ārammaṇaṃ katvā uppannaṃ hotī’ti attho. Rūpārammaṇesupi ca ‘paṭhamaṃ nīlārammaṇaṃ pacchā pītārammaṇa’nti imināpi niyamena anuppajjitvā, yaṃ yaṃ vā panārabbha ‘nīlapītakādīsu rūpārammaṇesu yaṃ vā taṃ vā rūpārammaṇaṃ ārabbha uppannaṃ hotī’ti attho. Saddārammaṇādīsupi eseva nayo. Ayaṃ tāva ekā yojanā.

237然而，这是另一种（解释）：以色为所缘者，即色所缘……以法为所缘者，即法所缘。如此，说了‘色所缘……法所缘之心已生起’之后，又说‘凡任何所缘而’。其意思是：在这些色等所缘中，依前文所述的方式，凡任何所缘而生起。而在《大注释》中，对于‘ye vā panaka’（凡任何），没有新的内容，只是说‘前文已取者即已取’，然后仅提到：‘或缘于色……或缘于法，为了说明缘于此或缘于彼，而说此语。’

Ayaṃ pana aparā – rūpaṃ ārammaṇaṃ etassāti rūpārammaṇaṃ…pe… dhammo ārammaṇaṃ etassāti dhammārammaṇaṃ . Iti rūpārammaṇaṃ vā…pe… dhammārammaṇaṃ vā cittaṃ uppannaṃ hotīti vatvā puna ‘yaṃ yaṃ vā panārabbhā’ti āha. Tassattho – etesu rūpādīsu heṭṭhā vuttanayeneva yaṃ vā taṃ vā pana ārabbha uppannaṃ hotīti. Mahāaṭṭhakathāyaṃ pana yevāpanake abhinavaṃ natthi, heṭṭhā gahitameva gahita’nti vatvā ‘rūpaṃ vā ārabbha…pe… dhammaṃ vā ārabbha, idaṃ vā idaṃ vā ārabbhāti kathetuṃ idaṃ vutta’nti ettakameva āgataṃ.

238法摄品

Dhammuddesavāro

254触等五法聚之解释

Phassapañcamakarāsivaṇṇanā

239‘于彼时’：这是对未加限定的时间，以限定的方式加以说明的语句。因此，应知此义为：‘在任何时候，欲界善心生起，就在那时，触生起……乃至……无散乱生起。’其中，如同心一样，在触等法中，触也生起。如何生起？应以可得之词，依‘是欲界、是善、已生起、与喜俱行’等方式进行连接。因为在受中，未得‘与喜俱行’一词，在慧根中，未得‘与智相应’一词，故说‘以可得之词’。这是超出注释的诸师之见；然而，不应将此视为核心。

Tasmiṃ samayeti idaṃ aniyamaniddiṭṭhassa samayassa niyamato paṭiniddesavacanaṃ. Tasmā ‘yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, tasmiṃyeva samaye phasso hoti…pe… avikkhepo hotī’ti ayamattho veditabbo. Tattha yatheva cittaṃ evaṃ phassādīsupi phasso hoti. Kiṃ hoti? ‘Kāmāvacaro hoti, kusalo hoti, uppanno hoti, somanassasahagato hotī’tiādinā nayena labbhamānapadavasena yojanā kātabbā. Vedanāyañhi ‘somanassasahagatā’ti paññindriye ca ‘ñāṇasampayutta’nti na labbhati, tasmā ‘labbhamānapadavasenā’ti vuttaṃ. Idaṃ aṭṭhakathāmuttakaṃ ācariyānaṃ mataṃ; na panetaṃ sārato daṭṭhabbaṃ.

240为何在此处首先提到触呢？因为心最初投向（所缘）。在诸所缘中，心最初投向之后，触即触击所缘而生起，因此首先被提及。以触触击之后，以受而感受，以想而认知，以思而思惟。因此说：‘诸比丘，触已而感受，触已而认知，触已而思惟。’

Kasmā panettha phassova paṭhamaṃ vuttoti? Cittassa paṭhamābhinipātattā. Ārammaṇasmiñhi cittassa paṭhamābhinipāto hutvā phasso ārammaṇaṃ phusamāno uppajjati, tasmā paṭhamaṃ vutto. Phassena pana phusitvā vedanāya vedayati, saññāya sañjānāti, cetanāya ceteti. Tena vuttaṃ – ‘‘phuṭṭho, bhikkhave, vedeti, phuṭṭho sañjānāti phuṭṭho cetetī’’ti.

241再者，此触正如柱子对于其余木料等建材是强有力的缘——当到达殿堂时，横梁、接合处、墙壁、地基、屋顶、椽子、翼墙、侧柱、檐口等皆系于柱、依于柱而住立；同样地，触对于俱生相应诸法也是强有力的缘。因为它如同柱子，其余诸法如同建材。因此，触也首先被提及。然而，这并非（决定性的）理由。因为在同一心中生起的诸法，不能说‘此先起，此后起’。即使在触具有强力缘的意义上，也看不到（决定性的）理由。实际上，触只是依说法次第而首先被提及。因为也可以这样引述：‘受有，触有；想有，触有；思有，触有；心有，触有；受有，想有；思有，寻有。’因此应知，触只是依说法次第而首先被提及。如同在此处一样，对于其余诸法，也不应寻求所谓的前后次第。而应通过词义、特相、作用等来探究诸法。

Apica , ayaṃ phasso nāma yathā pāsādaṃ patvā thambho nāma sesadabbasambhārānaṃ balavapaccayo, tulāsaṅghāṭabhittipādakūṭagopānasīpakkhapāsakamukhavaṭṭiyo thambhābaddhā thambhe patiṭṭhitā, evameva sahajātasampayuttadhammānaṃ balavapaccayo hoti. Thambhasadiso hi esa. Avasesā dabbasambhārasadisāti. Tasmāpi paṭhamaṃ vutto. Idaṃ pana akāraṇaṃ. Ekacittasmiñhi uppannadhammānaṃ ‘ayaṃ paṭhamaṃ uppanno ayaṃ pacchā’ti idaṃ vattuṃ na labbhā. Balavapaccayabhāvepi phassassa kāraṇaṃ na dissati. Desanāvāreneva pana phasso paṭhamaṃ vutto. Vedanā hoti phasso hoti, saññā hoti phasso hoti, cetanā hoti phasso hoti, cittaṃ hoti phasso hoti, vedanā hoti saññā hoti, cetanā hoti vitakko hotīti āharitumpi hi vaṭṭeyya. Desanāvārena pana phassova paṭhamaṃ vuttoti veditabbo. Yathā cettha evaṃ sesadhammesupi pubbāparakkamo nāma na pariyesitabbo. Vacanatthalakkhaṇarasādīhi pana dhammā eva pariyesitabbā.

242即如所说：‘触’即触击。此触以触击为特相，以撞击为作用，以集合为现起，以进入境域之境为足处。

Seyyathidaṃ – phusatīti phasso. Svāyaṃ phusanalakkhaṇo, saṅghaṭṭanaraso, sannipātapaccupaṭṭhāno, āpāthagatavisayapadaṭṭhāno.

243此触虽是非色法，却以触击所缘的方式而转起，故以触击为特相。虽不全面黏着，却如色撞击眼、如声撞击耳、如心撞击所缘那样，故以撞击为作用。或者，由于依所依与所缘的撞击而生起，故依成就之义，其作用也可理解为撞击作用。正如注释书中所说：‘四地所摄的触，无不以触击为特相。然而，撞击作用唯是五门（的触）所有。因为五门（的触）既有触击特相之名，也有撞击作用之名；意门（的触）唯有触击特相之名，而无撞击作用之名。’

Ayañhi arūpadhammopi samāno ārammaṇe phusanākāreneva pavattatīti phusanalakkhaṇo. Ekadesena ca anallīyamānopi rūpaṃ viya cakkhuṃ, saddo viya ca sotaṃ, cittaṃ ārammaṇañca saṅghaṭṭetīti saṅghaṭṭanaraso. Vatthārammaṇasaṅghaṭṭanato vā uppannattā sampattiatthenapi rasena saṅghaṭṭanarasoti veditabbo. Vuttañhetaṃ aṭṭhakathāyaṃ – ‘‘catubhūmakaphasso hi nophusanalakkhaṇo nāma natthi. Saṅghaṭṭanaraso pana pañcadvārikova hoti. Pañcadvārikassa hi phusanalakkhaṇotipi saṅghaṭṭanarasotipi nāmaṃ; manodvārikassa phusanalakkhaṇotveva nāmaṃ, na saṅghaṭṭanaraso’’ti.

244说了此义之后，引用了此经：‘大王，譬如两羊相斗，其中一羊应视为眼，另一羊应视为色，它们的会合应视为触。’如是，触以触击为特相，以撞击为作用。‘大王，譬如两手相拍……乃至……两手相拍，其中一手应视为眼，另一手应视为色，它们的会合应视为触。如是，触以触击为特相，以撞击为作用。’（《弥兰陀王问经》）此为广说。

Idañca vatvā idaṃ suttaṃ ābhataṃ – ‘‘yathā, mahārāja, dve meṇḍā yujjheyyuṃ, tesu yathā eko meṇḍo evaṃ cakkhu daṭṭhabbaṃ, yathā dutiyo meṇḍo evaṃ rūpaṃ daṭṭhabbaṃ; yathā tesaṃ sannipāto evaṃ phasso daṭṭhabbo’’. Evaṃ phusanalakkhaṇo ca phasso, saṅghaṭṭanaraso ca. ‘‘Yathā, mahārāja, dve sammā vajjeyyuṃ…pe… dve pāṇī vajjeyyuṃ, yathā eko pāṇi evaṃ cakkhu daṭṭhabbaṃ, yathā dutiyo pāṇi evaṃ rūpaṃ daṭṭhabbaṃ, yathā tesaṃ sannipāto evaṃ phasso daṭṭhabbo. Evaṃ phusanalakkhaṇo ca phasso saṅghaṭṭanaraso cā’’ti (mi. pa. 2.3.8) vitthāro.

245又如‘以眼见色’等句中，眼识等是以眼等名称而说的；同样地，在此处也应知，它们也是以眼等名称而说的。因此，‘应如是见眼’等句中，应依此理趣理解为‘应如是见眼识’。如此成立时，由于心与所缘的撞击，在此经中，依作用之义，‘撞击作用’得以成立。

Yathā vā ‘‘cakkhunā rūpaṃ disvā’’tiādīsu (dha. sa. 1352, 1354) cakkhuviññāṇādīni cakkhuādināmena vuttāni, evamidhāpi tāni cakkhuādināmena vuttānīti veditabbāni. Tasmā ‘evaṃ cakkhu daṭṭhabba’ntiādīsu evaṃ cakkhuviññāṇaṃ daṭṭhabbanti iminā nayena attho veditabbo. Evaṃ sante cittārammaṇasaṅghaṭṭanato imasmimpi sutte kiccaṭṭheneva rasena saṅghaṭṭanarasoti siddho hoti.

246然而，由于它是依被称为‘三者和合’的自身之因而被说明的，故以集合为现起。因为它在各处被依因而说明为：‘三者的和合是触’。此经句的意思是：三者和合而有触；并非仅仅和合本身就是触。

Tikasannipātasaṅkhātassa pana attano kāraṇassa vasena paveditattā sannipātapaccupaṭṭhāno. Ayañhi tattha tattha ‘‘tiṇṇaṃ saṅgati phasso’’ti evaṃ kāraṇassa vasena paveditoti. Imassa ca suttapadassa tiṇṇaṃ saṅgatiyā phassoti ayamattho; na saṅgatimattameva phassoti.

247由于被如此说明，它便以同样的方式现起，故说‘以集合为现起’。然而，依果报之义为现起时，它名为‘以受为现起’。因为它使受现起，即令受生起，这是其义。当它令受生起时，应知：如同外界由于热缘，依于称为虫胶的元素而生起的热气，只令自己的依处变得柔软，而不令自己外在的缘——称为无焰火炭的热性变得柔软；同样地，触虽有称为所依与所缘的其他缘，但由于依于心，它只在自己的依处——心中令受生起，而不在自己的缘——所依或所缘中令受生起。然而，由于它是在以相应作意和根检择的境中无碍地生起的，故说‘以进入境域之境为足处’。

Evaṃ paveditattā pana tenevākārena paccupaṭṭhātīti sannipātapaccupaṭṭhānoti vutto. Phalaṭṭhena pana paccupaṭṭhānenesa vedanāpaccupaṭṭhāno nāma hoti. Vedanañhesa paccupaṭṭhāpeti uppādetīti attho. Uppādayamāno ca yathā bahiddhā uṇhapaccayāpi lākhāsaṅkhātadhātunissitā usmā attano nissaye mudubhāvakārī hoti, na attano paccayabhūtepi bahiddhā vītaccitaṅgārasaṅkhāte uṇhabhāve, evaṃ vatthārammaṇasaṅkhātaaññapaccayopi samāno, cittanissitattā attano nissayabhūte citte eva esa vedanuppādako hoti, na attano paccayabhūtepi vatthumhi ārammaṇe vāti veditabbo. Tajjāsamannāhārena pana indriyena ca parikkhate visaye anantarāyena uppajjanato esa āpāthagatavisayapadaṭṭhānoti vuccati.

248‘受’即感受。它以感受为特相，以领受为作用，或以享用可意境味为作用，以心所喜乐为现起，以轻安为足处。

Vedayatīti vedanā. Sā vedayitalakkhaṇā, anubhavanarasā iṭṭhākārasambhogarasā vā, cetasikaassādapaccupaṭṭhānā, passaddhipadaṭṭhānā.

249先有说：‘四地所摄的受，无不以感受为特相。然而，领受作用唯在乐受中可得。’在驳斥了此说之后，阐明此义：‘无论是乐受、苦受，还是不苦不乐受，一切受皆以领受为作用。’即：在达到领受所缘之味的阶段时，其余相应诸法仅领受一部分。触仅有触击而已，想仅有认知而已，思仅有思惟而已，识仅有了知而已。而唯独受，以主宰者的姿态，以遍满的自主性，全面地领受所缘之味。

‘Catubhūmikavedanā hi novedayitalakkhaṇā nāma natthi. Anubhavanarasatā pana sukhavedanāyameva labbhatī’ti vatvā puna taṃ vādaṃ paṭikkhipitvā ‘sukhavedanā vā hotu, dukkhavedanā vā, adukkhamasukhavedanā vā, sabbā anubhavanarasā’ti vatvā ayamattho dīpito – ārammaṇarasānubhavanaṭṭhānaṃ patvā sesasampayuttadhammā ekadesamattakameva anubhavanti. Phassassa hi phusanamattakameva hoti, saññāya sañjānanamattakameva, cetanāya cetanāmattakameva, viññāṇassa vijānanamattakameva. Ekaṃsato pana issaravatāya vissavitāya sāmibhāvena vedanāva ārammaṇarasaṃ anubhavati.

250受犹如国王，其余诸法犹如厨师。正如厨师准备了各种味道的食物，放入容器中，加上封条，送到国王面前，拆开封条，打开容器，从所有菜肴中取出最上等的部分放入钵中，为了检验有缺点与无缺点的性质而品尝，然后向国王呈上各种最上味道的食物。国王以自在者的身份，以无拘无束的自主性，随心所欲地享用。在此，厨师对食物的检验，就如同其余诸法对境味的有限体验。正如厨师只检验食物的一部分，其余诸法也只体验境味的一部分。然而，正如国王以自在者的身份，以无拘无束的自主性，随心所欲地享用，受也以自在者的身份，以无拘无束的自主性，体验境味。因此，被称为‘体验味’。

Rājā viya hi vedanā, sūdo viya sesadhammā. Yathā sūdo nānārasabhojanaṃ sampādetvā peḷāya pakkhipitvā lañchanaṃ datvā rañño santike otāretvā lañchanaṃ bhinditvā peḷaṃ vivaritvā sabbasūpabyañjanehi aggaggaṃ ādāya bhājane pakkhipitvā sadosaniddosabhāvavīmaṃsanatthaṃ ajjhoharati, tato rañño nānaggarasabhojanaṃ upanāmeti. Rājā issaravatāya vissavitāya sāmī hutvā icchiticchitaṃ bhuñjati. Tattha hi sūdassa bhattavīmaṃsanamattamiva avasesadhammānaṃ ārammaṇarasassa ekadesānubhavanaṃ. Yathā hi sūdo bhattekadesamattameva vīmaṃsati evaṃ sesadhammāpi ārammaṇarasekadesameva anubhavanti. Yathā pana rājā issaravatāya vissavitāya sāmī hutvā yadicchakaṃ bhuñjati, evaṃ vedanāpi issaravatāya vissavitāya sāmibhāvena ārammaṇarasaṃ anubhavati. Tasmā anubhavanarasāti vuccati.

251在第二种义释中，此处所指的受，以任何方式享用境的可爱之相，故称为‘可爱相享用味’。然而，从心所喜好的角度，它以其自性而现起，故称为‘心所喜好为现起’。又因为‘身轻安者感受乐’，故应知‘轻安为足处’。

Dutiye atthavikappe ayaṃ idha adhippetā vedanā yathā vā tathā vā ārammaṇassa iṭṭhākārameva sambhuñjatīti iṭṭhākārasambhogarasāti vuttā. Cetasikaassādato panesā attano sabhāveneva upaṭṭhānaṃ sandhāya cetasikaassādapaccupaṭṭhānāti vuttā. Yasmā pana ‘‘passaddhikāyo sukhaṃ vedeti’’ tasmā passaddhipadaṭṭhānāti veditabbā.

252认知青等种种境，故为‘想’。它以认知为特相，以再认知为味。因为四地所属的想，没有不以认知为特相的，一切想都以认知为特相。而其中以胜智认知的，则称为‘再认知味’。

Nīlādibhedaṃ ārammaṇaṃ sañjānātīti saññā. Sā sañjānanalakkhaṇā paccābhiññāṇarasā. Catubhūmikasaññā hi nosañjānanalakkhaṇā nāma natthi . Sabbā sañjānanalakkhaṇāva. Yā panettha abhiññāṇena sañjānāti sā paccābhiññāṇarasā nāma hoti.

253应知它的作用情形，如同木匠在木头上作了标记后，后来再以该标记认出它时；如同一个人观察了黑痣等标记后，后来再以该标记认出‘这是某某人’时；如同国王的饰品保管库藏官，在各个饰品上系上名牌，当被吩咐‘取来名为某某的饰品’时，点亮灯火进入宝库，读了名牌后，取来那件特定的饰品时。

Tassā, vaḍḍhakissa dārumhi abhiññāṇaṃ katvā puna tena abhiññāṇena taṃ paccābhijānanakāle, purisassa kāḷatilakādiabhiññāṇaṃ sallakkhetvā puna tena abhiññāṇena asuko nāma esoti tassa paccābhijānanakāle, rañño piḷandhanagopakabhaṇḍāgārikassa tasmiṃ tasmiṃ piḷandhane nāmapaṇṇakaṃ bandhitvā ‘asukaṃ piḷandhanaṃ nāma āharā’ti vutte dīpaṃ jāletvā ratanagabbhaṃ pavisitvā paṇṇaṃ vācetvā tassa tasseva piḷandhanassa āharaṇakāle ca pavatti veditabbā.

254另一种方法：从总摄一切的角度，想以认知为特相。以作再认知之缘的标记为味，如同木匠等在木材上所作。以依所取之相而执取为现起，如同盲人摸象。或者，由于不深入境而短暂住立为现起，如同闪电。以现前之境为足处，如同鹿崽对稻草人生起‘这是人’的想。而其中与智相应的想，则随顺于智。应知在具有组合成分的地等中，其余诸法如同地等。

Aparo nayo – sabbasaṅgāhikavasena hi sañjānanalakkhaṇā saññā. Punasañjānanapaccayanimittakaraṇarasā, dāruādīsu tacchakādayo viya. Yathāgahitanimittavasena abhinivesakaraṇapaccupaṭṭhānā, hatthidassakaandhā viya. Ārammaṇe anogāḷhavuttitāya aciraṭṭhānapaccupaṭṭhānā vā, vijju viya. Yathāupaṭṭhitavisayapadaṭṭhānā, tiṇapurisakesu migapotakānaṃ ‘purisā’ti uppannasaññā viya. Yā panettha ñāṇasampayuttā hoti sā saññā ñāṇameva anuvattati. Sasambhārapathavīādīsu sesadhammā pathavīādīni viyāti veditabbā.

255‘思’即思虑，意为将自己与相应诸法一起投向境。它以思虑为特相，即具有思虑的本质为特相。以累积为味。因为四地所属的思，没有不以思虑为特相的，一切思都以思虑为特相。然而，累积味只存在于善与不善之中。因为在到达善与不善业累积的阶段时，其余相应诸法只有部分的作用，而思则具有更殊胜的精进、更殊胜的努力，具有加倍的精进、加倍的努力。因此，古德说：‘此思安住于坚固性之本质。’‘坚固者’即指田主。如同田主带领五十五名劳力，说‘我要收割’，一起下到田里。他具有更殊胜的精进、更殊胜的努力，具有加倍的精进、加倍的努力，说‘不间断地收割’等，指示边界，知道他们的酒、饭、香、花鬘等，平整地引导道路。应如此理解这个比喻。思如同田主，依心而生起的五十五种善法如同五十五名劳力。田主具有加倍精进、加倍努力的时候，就如同在到达善与不善业累积的阶段时，思具有加倍的精进、加倍的努力。应如此了知它的累积味。

Cetayatīti cetanā saddhiṃ attanā sampayuttadhamme ārammaṇe abhisandahatīti attho. Sā cetayitalakkhaṇā, cetanābhāvalakkhaṇāti attho. Āyūhanarasā. Catubhūmikacetanā hi nocetayitalakkhaṇā nāma natthi. Sabbā cetayitalakkhaṇāva. Āyūhanarasatā pana kusalākusalesu eva hoti. Kusalākusalakammāyūhanaṭṭhānañhi patvā sesasampayuttadhammānaṃ ekadesamattakameva kiccaṃ hoti. Cetanā pana atirekaussāhā atirekavāyāmā, diguṇussāhā diguṇavāyāmā. Tenāhu porāṇā – ‘‘thāvariyasabhāvasaṇṭhitā ca panesā cetanā’’ti. Thāvariyoti khettasāmī vuccati. Yathā khettasāmī puriso pañcapaṇṇāsa balipurise gahetvā ‘lāyissāmī’ti ekato khettaṃ otarati. Tassa atireko ussāho atireko vāyāmo, diguṇo ussāho diguṇo vāyāmo hoti, ‘nirantaraṃ gaṇhathā’tiādīni vadati, sīmaṃ ācikkhati, tesaṃ surābhattagandhamālādīni jānāti, maggaṃ samakaṃ harati. Evaṃsampadamidaṃ veditabbaṃ . Khettasāmipuriso viya hi cetanā. Pañcapaṇṇāsa balipurisā viya cittaṅgavasena uppannā pañcapaṇṇāsa kusalā dhammā. Khettasāmipurisassa diguṇussāhadiguṇavāyāmakaraṇakālo viya kusalākusalakammāyūhanaṭṭhānaṃ patvā cetanāya diguṇussāho diguṇavāyāmo hoti. Evamassā āyūhanarasatā veditabbā.

256此思以策励为现起。当它策励时，即现起为成就自事与他事，犹如大弟子、大木匠等。正如大弟子远远看见戒师走来，自己正在学习时，也促使其他学童各自从事自己的学习任务，当他开始学习时，他们也学习，因为随顺于他。又如大木匠自己正在砍削时，也促使其他木匠各自从事自己的砍削工作，当他开始砍削时，他们也砍削，因为随顺于他。又如将军自己正在战斗时，也促使其他战士投入战斗，当他开始战斗时，他们也不退转地战斗，因为随顺于他。同样，此思以自业在境中运作时，也促使其他相应诸法各自从事自己的作用。当它开始自己的作用时，与之相应的诸法也开始。因此说：‘成就自事与他事，犹如大弟子、大木匠等。’又应知，在忆念紧急事务等时，此思以策励相应诸法的状态而运作，变得明显。

Sā panesā saṃvidahanapaccupaṭṭhānā. Saṃvidahamānā hi ayaṃ upaṭṭhāti, sakiccaparakiccasādhakā, jeṭṭhasissamahāvaḍḍhakīādayo viya. Yathā hi jeṭṭhasisso upajjhāyaṃ dūratova āgacchantaṃ disvā sayaṃ adhīyamāno itarepi dārake attano attano ajjhayanakamme pavattayati, tasmiñhi adhīyituṃ āraddhe tepi adhīyanti, tadanuvattitāya. Yathā ca mahāvaḍḍhakī sayaṃ tacchanto itarepi tacchake attano attano tacchanakamme pavattayati, tasmiñhi tacchituṃ āraddhe tepi tacchanti, tadanuvattitāya. Yathā ca yodhanāyako sayaṃ yujjhamāno itarepi yodhe sampahāravuttiyaṃ pavattayati, tasmiñhi yujjhituṃ āraddhe tepi anivattamānā yujjhanti, tadanuvattitāya. Evamesāpi attano kiccena ārammaṇe pavattamānā aññepi sampayuttadhamme attano attano kiriyāya pavatteti. Tassā hi attano kiccaṃ āraddhāya, taṃsampayuttāpi ārabhanti. Tena vuttaṃ – ‘sakiccaparakiccasādhakā, jeṭṭhasissamahāvaḍḍhakīādayo viyā’ti. Accāyikakammānussaraṇādīsu ca panāyaṃ sampayuttānaṃ ussāhanabhāvena pavattamānā pākaṭā hotīti veditabbā.

257“思量所缘”即是心，依此方式，心的词义已说。从特相等而言，心有识知的特相，有作为前导的作用，有令相续现起的现起，有名色为近因。因为四地之心，没有不具备识知特相的，一切心都以识知为特相。在到达门而显了所缘的阶段，心是前导、先行者。因为眼所见之色所缘，正是由心识知……乃至意所识知的法所缘，正是由心识知。正如一位守城者坐在城中央的十字路口，观察判断来去之人：‘此是居民，此是来客’——应如此看待此譬喻。大长老也曾说：‘大王，犹如守城者坐在城中央的十字路口，看见有人从东方来……从西方……从南方……从北方来，同样地，大王，眼所见之色，由识识知；耳所闻之声，由识识知；鼻所嗅之香，由识识知；舌所尝之味，由识识知；身所触之所触，由识识知；意所识知的法，由识识知。’如此，在到达门而显了所缘的阶段，心正是前导、先行者。因此说‘有作为前导的作用’。

‘Ārammaṇaṃ cintetī’ti cittanti nayena cittassa vacanattho vutto eva. Lakkhaṇādito pana vijānanalakkhaṇaṃ cittaṃ, pubbaṅgamarasaṃ, sandahanapaccupaṭṭhānaṃ, nāmarūpapadaṭṭhānaṃ. Catubhūmakacittañhi novijānanalakkhaṇaṃ nāma natthi. Sabbaṃ vijānanalakkhaṇameva. Dvāraṃ pana patvā ārammaṇavibhāvanaṭṭhāne cittaṃ pubbaṅgamaṃ purecārikaṃ hoti. Cakkhunā hi diṭṭhaṃ rūpārammaṇaṃ citteneva vijānāti…pe… manena viññātaṃ dhammārammaṇaṃ citteneva vijānāti. Yathā hi nagaraguttiko nāma nagaramajjhe siṅghāṭake nisīditvā ‘ayaṃ nevāsiko ayaṃ āgantuko’ti āgatāgataṃ janaṃ upadhāreti vavatthapeti – evaṃsampadamidaṃ daṭṭhabbaṃ. Vuttampi cetaṃ mahātherena – ‘‘yathā, mahārāja , nagaraguttiko nāma majjhe nagarassa siṅghāṭake nisinno puratthimato disato purisaṃ āgacchantaṃ passeyya… pacchimato… dakkhiṇato… uttarato disato purisaṃ āgacchantaṃ passeyya, evameva kho, mahārāja, yaṃ cakkhunā rūpaṃ passati taṃ viññāṇena vijānāti, yaṃ sotena saddaṃ suṇāti, ghānena gandhaṃ ghāyati, jivhāya rasaṃ sāyati, kāyena phoṭṭhabbaṃ phusati, manasā dhammaṃ vijānāti, taṃ viññāṇena vijānātī’’ti (mi. pa. 2.3.12). Evaṃ dvāraṃ patvā ārammaṇavibhāvanaṭṭhāne cittameva pubbaṅgamaṃ purecārikaṃ. Tasmā pubbaṅgamarasanti vuccati.

258此心以后后生起之心令前前之心无间断地相续，如此现起，故说‘有令相续现起的现起’。在五蕴有中，它的近因必定是名色；在四蕴有中，则唯以名为近因。因此说‘有名色为近因’。

Tadetaṃ pacchimaṃ pacchimaṃ uppajjamānaṃ purimaṃ purimaṃ nirantaraṃ katvā sandahanameva upaṭṭhātīti sandahanapaccupaṭṭhānaṃ. Pañcavokārabhave panassa niyamato nāmarūpaṃ, catuvokārabhave nāmameva padaṭṭhānaṃ. Tasmā nāmarūpapadaṭṭhānanti vuttaṃ.

259然而，此心与前文所说之心是同一还是不同？是同一。那么为何前文已说又再次说？这在注释书中并未讨论。但在此有一合理之说：如同依于色等而施设的太阳等，从真实义而言并非与色等相异，因此当太阳升起时，其称为火界的色也同时存在。虽如此说，但并非存在一个与色等相异的所谓太阳。心则不然；它是依触等法而施设的；但从真实义而言，它确实与那些法相异。因此，为了阐明‘当心生起时，在那个时刻，它必定从真实义而言与触等相异’这一意义，而再次说此，应如此理解。

Kiṃ panetaṃ cittaṃ purimaniddiṭṭhacittena saddhiṃ ekameva udāhu aññanti? Ekameva. Atha kasmā purimaniddiṭṭhaṃ puna vuttanti? Avicāritaṃ etaṃ aṭṭhakathāyaṃ. Ayaṃ panettha yutti – yathā hi rūpādīni upādāya paññattā sūriyādayo na atthato rūpādīhi aññe honti, teneva yasmiṃ samaye sūriyo udeti tasmiṃ samaye tassa tejasaṅkhātaṃ rūpampīti. Evaṃ vuccamānepi na rūpādīhi añño sūriyo nāma atthi. Na tathā cittaṃ; phassādayo dhamme upādāya paññāpiyati; atthato panetaṃ tehi aññameva. Tena ‘yasmiṃ samaye cittaṃ uppannaṃ hoti ekaṃseneva tasmiṃ samaye phassādīhi atthato aññameva taṃ hotī’ti imassatthassa dīpanatthāya etaṃ puna vuttanti veditabbaṃ.

260又如‘当修习为色界转生之道……地遍时，在那个时刻有触、有受’等句中，在由修习者所确定的时刻，那个修习者从真实义而言并不生起，因此那里说‘有触、有受’，而不说‘修习者存在’。但在‘当欲界善心生起时’等句中，在由心所确定的时刻，那个由时刻所确定的心，并非同样地从真实义而言不生起。正如那时‘有触、有受’，同样地‘也有心’，为了阐明此意义而再次说此，应如此理解。在此，结论是：在摄颂部分为了摄集，在广释部分为了分别。因为前文仅以‘心’一词确定了时刻。而在那个由心所确定的时刻，为了显示有哪些法，而开始说‘有触’等。而心在那个时刻也确实存在。因此，为了也将其摄集进来，再次说此。在此处，若不说此，则无法在广释部分分别‘在那个时刻什么是心’。如此，对它的分别便会缺失。因此，为了在广释部分对它进行分别，也说此，应如此理解。

Yathā ca ‘‘yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti…pe… pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti vedanā hotī’’tiādīsu (dha. sa. 160) pana bhāventena vavatthāpite samaye yo bhāveti na so atthato uppajjati nāma, teneva tattha yathā ‘‘phasso hoti vedanā hotī’’ti vuttaṃ, na evaṃ ‘‘yo bhāveti so hotī’’ti vuttaṃ. ‘‘Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hotī’’tiādīsu pana cittena vavatthāpite samaye samayavavatthāpitaṃ cittaṃ na tathā atthato nuppajjati . Yatheva pana tadā ‘phasso hoti vedanā hoti’, tathā ‘cittampi hotī’ti imassapi atthassa dīpanatthamidaṃ puna vuttanti veditabbaṃ. Idaṃ panettha sanniṭṭhānaṃ – uddesavāre saṅgaṇhanatthaṃ niddesavāre ca vibhajanatthaṃ purimena hi ‘citta’-saddena kevalaṃ samayo vavatthāpito. Tasmiṃ pana cittena vavatthāpitasamaye ye dhammā honti tesaṃ dassanatthaṃ ‘‘phasso hotī’’tiādi āraddhaṃ. Cittañcāpi tasmiṃ samaye hotiyeva. Tasmā tassāpi saṅgaṇhanatthametaṃ puna vuttaṃ. Imasmiñca ṭhāne etasmiṃ avuccamāne ‘‘katamaṃ tasmiṃ samaye citta’’nti na sakkā bhaveyya niddesavāre vibhajituṃ. Evamassa vibhajanaṃyeva parihāyetha. Tasmā tassa niddesavāre vibhajanatthampi etañca vuttanti veditabbaṃ.

261或者，因为‘已生起’这一表述中，‘心已生起’只是说法上的简略，而在注释书中已讨论‘并非只有心生起’，因此在此‘已生起’中，也不仅取心本身，而是与超过五十种善法一起取心。如此，在那里简略地取一切心心所法之后，在此为了以自相分别显示，而开始说‘有触’等。因此，应知如同触等一样，心也是已说过的。

Yasmā vā ‘‘uppannaṃ hotī’’ti ettha cittaṃ uppannanti etaṃ desanāsīsameva, ‘na pana cittaṃ ekameva uppajjatī’ti aṭṭhakathāyaṃ vicāritaṃ, tasmā cittaṃ ‘‘uppanna’’nti etthāpi cittamattameva aggahetvā paropaṇṇāsakusaladhammehi saddhiṃyeva cittaṃ gahitaṃ. Evaṃ tattha saṅkhepato sabbepi cittacetasikadhamme gahetvā idha sarūpena pabhedato dassetuṃ ‘‘phasso hotī’’tiādi āraddhaṃ. Iti phassādayo viya cittampi vuttamevāti veditabbaṃ.

262法摄颂品

Dhammuddesavāro

279禅支集之注释

Jhānaṅgarāsivaṇṇanā

263‘寻’即寻思；或寻思即是寻；即所谓‘思惟’。此寻有令心投向所缘的特相。因为它将心投向所缘。正如有人依靠国王的亲信、亲戚或朋友而进入王宫，同样地，心依靠寻而登上所缘。因此说它有令心投向所缘的特相。而那先长老则说：寻有敲击的特相。‘大王，犹如鼓被敲击后，随后回响、发出回声，同样地，大王，如敲击般应看待寻，如随后回响、发出回声般应看待伺。’此寻有撞击、遍撞击的作用。因为据说瑜伽行者以此令所缘被寻撞击、被寻遍撞击。它有引导心至所缘的现起。

Vitakketīti vitakko; vitakkanaṃ vā vitakko; ūhananti vuttaṃ hoti. Svāyaṃ ārammaṇe cittassa abhiniropanalakkhaṇo. So hi ārammaṇe cittaṃ āropeti. Yathā hi koci rājavallabhaṃ ñātiṃ vā mittaṃ vā nissāya rājagehaṃ ārohati, evaṃ vitakkaṃ nissāya cittaṃ ārammaṇaṃ ārohati. Tasmā so ārammaṇe cittassa abhiniropanalakkhaṇoti vutto. Nāgasenatthero panāha – ākoṭanalakkhaṇo vitakko. ‘‘Yathā, mahārāja, bherī ākoṭitā atha pacchā anuravati anusaddāyati, evameva kho, mahārāja, yathā ākoṭanā evaṃ vitakko daṭṭhabbo. Yathā pacchā anuravanā anusaddāyanā evaṃ vicāro daṭṭhabbo’’ti (mi. pa. 2.3.14 thokaṃ visadisaṃ). Svāyaṃ āhananapariyāhananaraso. Tathā hi tena yogāvacaro ārammaṇaṃ vitakkāhataṃ vitakkapariyāhataṃ karotīti vuccati. Ārammaṇe cittassa ānayanapaccupaṭṭhāno.

264心在所缘上运行，故为‘伺’；或运行本身即是‘伺’。意思是随行、遍行。此伺具有‘轻抚所缘’的特相。在那里，其作用是令俱生法相应随行。其现起是令心持续相续。虽然寻与伺在某些地方不相离，但以粗重义与先行义，寻犹如敲钟时的第一击，以投向义而为心的最初投向所缘；以微细义与轻抚本性义，伺犹如钟声的回响，为持续相续。在此，寻有动荡性，是心生起最初时的扰动状态，犹如欲飞向空中的鸟的振翼，又如心随香而行的蜜蜂朝向莲花落下。伺则寂静而住，是心不过分动荡的状态，犹如已飞上空中的鸟的展翅滑翔，又如已落向莲花的蜜蜂在莲花上方盘旋。

Ārammaṇe tena cittaṃ vicaratīti vicāro; vicaraṇaṃ vā vicāro. Anusañcaraṇanti vuttaṃ hoti. Svāyaṃ ārammaṇānumajjanalakkhaṇo. Tattha sahajātānuyojanaraso. Cittassa anuppabandhapaccupaṭṭhāno. Santepi ca nesaṃ katthaci aviyoge oḷārikaṭṭhena pubbaṅgamaṭṭhena ca ghaṇṭābhighāto viya abhiniropanaṭṭhena ca cetaso paṭhamābhinipāto vitakko . Sukhumaṭṭhena anumajjanasabhāvaṭṭhena ca ghaṇṭānuravo viya anuppabandho vicāro. Vipphāravā cettha vitakko, paṭhamuppattikāle paripphandabhūto cittassa. Ākāse uppatitukāmassa pakkhino pakkhavikkhepo viya. Padumābhimukhapāto viya ca gandhānubaddhacetaso bhamarassa. Santavutti vicāro nātiparipphandanabhāvo cittassa, ākāse uppatitassa pakkhino pakkhappasāraṇaṃ viya, paribbhamanaṃ viya ca padumābhimukhapatitassa bhamarassa padumassa uparibhāge.

265而在注释书中说：‘如同在空中飞行的大鸟，用双翼抓住风，收拢双翼而滑翔，寻以将心投向所缘的方式生起；它成为专一后安止，犹如为了抓风而振翼飞行。伺以轻抚的方式生起，它轻抚所缘。’如此说，在持续相续的转起中，此说极为恰当。然而，寻与伺的差别在初禅与第二禅中变得明显。又比如，一个人用一只手紧紧抓住沾有污垢的铜器，用另一只手以粉末、油和毛刷擦拭，紧抓的手犹如寻，擦拭的手犹如伺。同样，陶师用棍棒击打使轮旋转而制作器皿时，按压的手犹如寻，来回移动的手犹如伺。又如画圆时，固定于中心的针犹如投向的寻，在外旋转的针犹如轻抚的伺。

Aṭṭhakathāyaṃ pana ‘‘ākāse gacchato mahāsakuṇassa ubhohi pakkhehi vātaṃ gahetvā pakkhe sannisīdāpetvā gamanaṃ viya ārammaṇe cetaso abhiniropanabhāvena pavatto vitakko. So hi ekaggo hutvā appeti vātaggahaṇatthaṃ pakkhe phandāpayamānassa gamanaṃ viya. Anumajjabhāvena pavatto vicāro. So hi ārammaṇaṃ anumajjatīti vuttaṃ, taṃ anuppabandhanena pavattiyaṃ ativiya yujjati. So pana nesaṃ viseso paṭhamadutiyajjhānesu pākaṭo hoti. Apica malaggahitaṃ kaṃsabhājanaṃ ekena hatthena daḷhaṃ gahetvā itarena hatthena cuṇṇatelavālaṇḍupakena parimajjantassa daḷhaggahaṇahattho viya vitakko, parimajjanahattho viya vicāro. Tathā kumbhakārassa daṇḍappahārena cakkaṃ bhamayitvā bhājanaṃ karontassa uppīḷanahattho viya vitakko, ito cito ca sañcaraṇahattho viya vicāro. Tathā maṇḍalaṃ karontassa majjhe sannirumbhitvā ṭhitakaṇṭako viya abhiniropano vitakko, bahiparibbhamanakaṇṭako viya anumajjamāno vicāro.

266令喜悦，故为‘喜’。它具有‘令喜爱’的特相。其作用是令身心喜悦，或遍满。其现起是雀跃。此喜有五种：小喜、刹那喜、涌喜、踊跃喜、遍满喜。

Piṇayatīti pīti. Sā sampiyāyanalakkhaṇā. Kāyacittapīṇanarasā, pharaṇarasā vā. Odagyapaccupaṭṭhānā. Sā panesā khuddikāpīti, khaṇikāpīti, okkantikāpīti, ubbegāpīti, pharaṇāpītīti pañcavidhā hoti.

267其中，小喜仅能使身毛竖立。刹那喜则刹那刹那如闪电般生起。涌喜如海浪拍岸，一次次涌向身体而破碎。踊跃喜强而有力，能使身体腾起，达到跃入空中的程度。正如住在富那瓦利卡的大帝须长老，在满月日的傍晚前往塔院，见到月光，面向大塔，心想：‘此时四众弟子正在礼敬大塔吧。’依平时所见所缘之力，生起以佛为所缘的踊跃喜，犹如在石灰地上拍打的彩球，跃入空中，就站在大塔院中。

Tattha khuddikāpīti sarīre lomahaṃsamattameva kātuṃ sakkoti. Khaṇikāpīti khaṇe khaṇe vijjuppādasadisā hoti. Okkantikāpīti , samuddatīraṃ vīci viya, kāyaṃ okkamitvā okkamitvā bhijjati. Ubbegāpīti balavatī hoti, kāyaṃ uddhaggaṃ katvā ākāse laṅghāpanappamāṇappattā. Tathā hi puṇṇavallikavāsī mahātissatthero puṇṇamadivase sāyaṃ cetiyaṅgaṇaṃ gantvā candālokaṃ disvā mahācetiyābhimukho hutvā ‘imāya vata velāya catasso parisā mahācetiyaṃ vandantī’ti pakatiyā diṭṭhārammaṇavasena buddhārammaṇaṃ ubbegaṃ pītiṃ uppādetvā sudhātale pahaṭacitrageṇḍuko viya ākāse uppatitvā mahācetiyaṅgaṇeyeva aṭṭhāsi.

268同样，在山崎寺附近的一个叫瓦塔卡拉伽玛的村庄，有一位良家女子，也因以佛为所缘的强力踊跃喜而跃入空中。据说，她的父母傍晚要去寺院听法，对她说：‘女儿，你身怀有孕，不宜在不适当的时候外出，我们将功德回向给你，我们去听法了。’便走了。她虽想去，却无法违抗父母的话，便留在家中，站在门口，借着月光眺望山崎寺的空中塔院，看见塔的灯供。又看见四众弟子以花、香等供养塔并右绕，听到比丘僧团的集体诵经声。于是，当她看见塔如一堆珍珠时，生起了踊跃喜：‘这些人真是有福啊，能去寺院，在这样的塔院中漫步，听闻如此美妙的法谈。’她跃入空中，比父母更早从空中降落到塔院，礼塔后站着听法。父母来后问她：‘女儿，你从哪条路来的？’她答：‘我从空中来，不是从路上。’父母问：‘女儿，空中只有漏尽者才能行走，你是怎么来的？’她答：‘我站着借着月光看塔时，生起了以佛为所缘的强力喜，那时我既不知自己是站着还是坐着，只是依所取之相便跃入空中，落在了塔院。’如此，踊跃喜能达到跃入空中的程度。

Tathā girikaṇḍakavihārassa upanissaye vattakālakagāme ekā kuladhītāpi balavabuddhārammaṇāya ubbegāya pītiyā ākāse laṅghesi. Tassā kira mātāpitaro sāyaṃ dhammasavanatthāya vihāraṃ gacchantā ‘amma, tvaṃ garubhārā, akāle vicarituṃ na sakkosi, mayaṃ tuyhaṃ pattiṃ katvā dhammaṃ sossāmā’ti agamaṃsu. Sā gantukāmāpi tesaṃ vacanaṃ paṭibāhituṃ asakkontī ghare ohīyitvā gharadvāre ṭhatvā candālokena girikaṇḍake ākāsacetiyaṅgaṇaṃ olokentī cetiyassa dīpapūjaṃ addasa. Catasso ca parisā mālāgandhādīhi cetiyapūjaṃ katvā padakkhiṇaṃ karontiyo bhikkhusaṅghassa ca gaṇasajjhāyasaddaṃ assosi. Athassā ‘dhaññā vatime manussā ye vihāraṃ gantvā evarūpe cetiyaṅgaṇe anusañcarituṃ evarūpañca madhuraṃ dhammakathaṃ sotuṃ labhantī’ti muttarāsisadisaṃ cetiyaṃ passantiyā eva ubbegāpīti udapādi. Sā ākāse laṅghitvā mātāpitūnaṃ purimataraṃyeva ākāsato cetiyaṅgaṇe oruyha cetiyaṃ vanditvā dhammaṃ suṇamānā aṭṭhāsi. Atha naṃ mātāpitaro āgantvā ‘amma, tvaṃ katarena maggena āgatāsī’ti pucchiṃsu. Sā ‘ākāsena āgatāmhi, na maggenā’ti vatvā ‘amma, ākāsena nāma khīṇāsavā sañcaranti, tvaṃ kathaṃ āgatā’ti puṭṭhā āha – ‘mayhaṃ candālokena cetiyaṃ olokentiyā ṭhitāya buddhārammaṇā balavapīti uppajjati, athāhaṃ neva attano ṭhitabhāvaṃ na nisinnabhāvaṃ aññāsiṃ, gahitanimitteneva pana ākāsaṃ laṅghitvā cetiyaṅgaṇe patiṭṭhitāmhī’ti. Evaṃ ubbegāpīti ākāse laṅghāpanappamāṇā hoti.

269当遍满喜生起时，全身被遍满，犹如吹胀的膀胱，又如大水涌入的山窟。此五种喜在成熟时，能圆满两种轻安：身轻安与心轻安。轻安在成熟时，能圆满两种乐：身乐与心乐。乐在成熟时，能圆满三种定：刹那定、近行定、安止定。在此，除了圆满安止定的喜之外，其余两种定在此处都适用。

Pharaṇapītiyā pana uppannāya sakalasarīraṃ dhamitvā pūritavatthi viya, mahatā udakoghena pakkhandapabbatakucchi viya ca anuparipphuṭaṃ hoti. Sā panesā pañcavidhā pīti gabbhaṃ gaṇhantī paripākaṃ gacchantī duvidhaṃ passaddhiṃ paripūreti – kāyapassaddhiñca cittapassaddhiñca. Passaddhi gabbhaṃ gaṇhantī paripākaṃ gacchantī duvidhaṃ sukhaṃ paripūreti – kāyikaṃ cetasikañca. Sukhaṃ gabbhaṃ gaṇhantaṃ paripākaṃ gacchantaṃ tividhaṃ samādhiṃ paripūreti – khaṇikasamādhiṃ upacārasamādhiṃ appanāsamādhinti. Tāsu ṭhapetvā appanāsamādhipūrikaṃ itarā dvepi idha yujjanti.

270令安乐，故为‘乐’；即令生起它的（有情）安乐。或者，它很好地吞噬、挖掘身心的病，故为‘乐’。这是喜受的名称。其特相等应依受蕴中所说的方法了知。

Sukhayatīti sukhaṃ; yassa uppajjati taṃ sukhitaṃ karotīti attho. Suṭṭhu vā khādati, khanati ca kāyacittābādhanti sukhaṃ. Somanassavedanāyetaṃ nāmaṃ. Tassa lakkhaṇādīni vedanāpade vuttanayeneva veditabbāni.

271另一种方法——乐以可意受为特相，以增长相应法为作用，以资助为现起。虽然喜与乐在某些情况下不相离，但获得可意所缘的满足是喜；体验已得之味是乐。有喜之处必有乐，有乐之处则不一定有喜。喜包含在行蕴中，乐包含在受蕴中。如同在荒漠中疲惫的人，看到或听到林间有水时那样，是喜；如同进入林荫、享用饮水时那样，是乐。

Aparo nayo – sātalakkhaṇaṃ sukhaṃ, sampayuttānaṃ upabrūhanarasaṃ, anuggahaṇapaccupaṭṭhānaṃ. Satipi ca nesaṃ pītisukhānaṃ katthaci avippayoge, iṭṭhārammaṇapaṭilābhatuṭṭhi pīti; paṭiladdharasānubhavanaṃ sukhaṃ. Yattha pīti tattha sukhaṃ. Yattha sukhaṃ tattha na niyamato pīti. Saṅkhārakkhandhasaṅgahitā pīti, vedanākkhandhasaṅgahitaṃ sukhaṃ. Kantārakhinnassa vanantodakadassanasavanesu viya pīti. Vanacchāyāpavesanaudakaparibhogesu viya sukhaṃ.

272譬如，有人踏上大荒漠之路，被酷热所逼，又渴又饿，在路上看见一个人便问：‘哪里有水？’那人说：‘越过森林，有一处天然湖泊和树林，到那里就能得到水。’他听了这话，便欢喜踊跃。接着他往前走，看见掉落在地上的睡莲花瓣、叶柄等，更加欢喜踊跃；继续前行，看见衣服和头发湿透的人，听到林鸡、孔雀等的叫声，看见天然湖泊边上如同宝石网般的深蓝色树林，看见湖中生长的青莲花、红莲花、白睡莲等，看见清澈明净的水。他越来越欢喜踊跃，进入天然湖泊，随心所欲地沐浴、饮水，止息了疲劳，吃了莲藕、莲茎、莲根等，戴上青莲花等，将曼陀罗花根挂在肩上，上岸后穿上衣服，将浴衣晒在阳光下，躺在清凉的树荫下，微风吹拂时，说道：‘啊，真快乐！啊，真快乐！’应当如此理解这个譬喻。

Yathā hi puriso mahākantāramaggaṃ paṭipanno ghammapareto tasito pipāsito paṭipathe purisaṃ disvā ‘kattha pānīyaṃ atthī’ti puccheyya. So ‘aṭaviṃ uttaritvā jātassaravanasaṇḍo atthi, tattha gantvā labhissasī’ti vadeyya. So tassa kathaṃ sutvā haṭṭhapahaṭṭho bhaveyya. Tato gacchanto bhūmiyaṃ patitāni uppaladalanālapattādīni disvā suṭṭhutaraṃ haṭṭhapahaṭṭho hutvā gacchanto allavatthe allakese purise passeyya, vanakukkuṭamorādīnaṃ saddaṃ suṇeyya, jātassarapariyante jātaṃ maṇijālasadisaṃ nīlavanasaṇḍaṃ passeyya, sare jātāni uppalapadumakumudādīni passeyya, acchaṃ vippasannaṃ udakaṃ passeyya. So bhiyyo bhiyyo haṭṭhapahaṭṭho hutvā jātassaraṃ otaritvā yathāruci nhatvā ca pivitvā ca paṭippassaddhadaratho bhisamuḷālapokkharādīni khāditvā nīluppalādīni piḷandhitvā mandālakamūlāni khandhe karitvā uttaritvā sāṭakaṃ nivāsetvā, udakasāṭakaṃ ātape katvā, sītacchāyāya mandamande vāte paharante nipanno ‘aho sukhaṃ, aho sukha’nti vadeyya. Evaṃsampadamidaṃ daṭṭhabbaṃ.

273对于那个人来说，从听到天然湖泊和树林开始，直到看见水为止，欢喜踊跃的阶段，如同在前期所缘中欢喜踊跃的状态，这是喜。沐浴、饮水后，在清凉的树荫下，微风吹拂时，躺着说‘啊，真快乐！啊，真快乐！’的阶段，如同达到强力的、住立于体验所缘之味的状态，这是乐。应知这是根据各个时刻的明显状态而说的。然而，有喜之处必定也有乐，这已经说过了。

Tassa hi purisassa jātassaravanasaṇḍasavanato paṭṭhāya yāva udakadassanā haṭṭhapahaṭṭhakālo viya pubbabhāgārammaṇe haṭṭhapahaṭṭhākārā pīti. Nhatvā ca pivitvā ca sītacchāyāya mandamande vāte paharante ‘aho sukhaṃ, aho sukha’nti vadato nipannakālo viya balavappattaṃ ārammaṇarasānubhavanākārasaṇṭhitaṃ sukhaṃ. Tasmiṃ tasmiṃ samaye pākaṭabhāvato cetaṃ vuttanti veditabbaṃ. Yattha pana pīti sukhampi tattha atthīti vuttamevetaṃ.

274‘心一境性’即心的专一状态，这是定的名称。关于它的特相等，在注释书中首先说道：‘定有作为首领的特相和不散乱的特相。’正如尖顶阁楼的栋梁由于连接其余所有木料而成为首要，同样地，一切善法由于以定心而成就，所以定对于所有这些法来说都是首要的。因此说道——

Cittassekaggatāti cittassa ekaggabhāvo; samādhissetaṃ nāmaṃ. Lakkhaṇādīsu panassa aṭṭhakathāyaṃ tāva vuttaṃ – ‘‘pāmokkhalakkhaṇo ca samādhi avikkhepalakkhaṇo ca’’. Yathā hi kūṭāgārakaṇṇikā sesadabbasambhārānaṃ ābandhanato pamukhā hoti evameva sabbakusaladhammānaṃ samādhicittena ijjhanato sabbesampi tesaṃ dhammānaṃ samādhi pāmokkho hoti. Tena vuttaṃ –

275‘大王，正如尖顶阁楼的所有椽子，都趋向屋顶、斜向屋顶、汇合于屋顶，屋顶被称为它们的顶端；同样地，大王，任何善法，都趋向定、斜向定、汇合于定，定被称为它们的顶端。’（《弥兰陀王问经》第2品第1章第14节）

‘‘Yathā, mahārāja, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā honti, kūṭaninnā kūṭasamosaraṇā, kūṭaṃ tāsaṃ aggamakkhāyati, evameva kho, mahārāja, ye keci kusalā dhammā sabbe te samādhininnā honti, samādhipoṇā, samādhipabbhārā, samādhi tesaṃ aggamakkhāyatī’’ti (mi. pa. 2.1.14).

276又如，国王到了军队所在之处，军队在哪里受挫，他就前往那个地方；在他所到之处，军队得以补足，敌军溃散而追随国王。同样地，由于不让俱生之法散乱、离散，所以定称为有不散乱的特相。

Yathā ca senaṅgaṃ patvā rājā nāma yattha yattha senā osīdati taṃ taṃ ṭhānaṃ gacchati, tassa gatagataṭṭhāne senā paripūrati, parasenā bhijjitvā rājānameva anuvattati, evameva sahajātadhammānaṃ vikkhipituṃ vippakirituṃ appadānato samādhi avikkhepalakkhaṇo nāma hotīti.

277另一种方法——这种称为心一境性的定，有不散漫的特相或不散乱的特相；对俱生法有聚集的作用，如同水对沐浴粉的作用；有寂止的现起，或有智的现起。因为经中说：‘定者如实知见。’特别是以乐为足处，应视为如同在无风处灯焰的安住那样，是心的安住。

Aparo pana nayo – ayaṃ cittassekaggatāsaṅkhāto samādhi nāma avisāralakkhaṇo vā avikkhepalakkhaṇo vā, sahajātadhammānaṃ, sampiṇḍanaraso nhāniyacuṇṇānaṃ udakaṃ viya, upasamapaccupaṭṭhāno ñāṇapaccupaṭṭhāno vā. ‘‘Samāhito yathābhūtaṃ jānāti passatī’’ti hi vuttaṃ. Visesato sukhapadaṭṭhāno, nivāte dīpaccīnaṃ ṭhiti viya cetaso ṭhitīti daṭṭhabbo.

295根聚之解释

Indriyarāsivaṇṇanā

278人们以此而相信，或者它自己相信，或者它只是相信本身，所以称为信。它由于克服不信，以主宰的含义而成为根。或者，它在胜解的特相中行使自在作用，所以是根。信本身就是根，即信根。此信有澄净的特相和跃入的特相。

Saddahanti etāya, sayaṃ vā saddahati, saddahanamattameva vā esāti saddhā. Sāva assaddhiyassa abhibhavanato adhipatiyaṭṭhena indriyaṃ. Adhimokkhalakkhaṇe vā indaṭṭhaṃ kāretīti indriyaṃ. Saddhāva indriyaṃ saddhindriyaṃ. Sā panesā sampasādanalakkhaṇā ca saddhā sampakkhandanalakkhaṇā ca.

279正如转轮圣王的清水宝珠，放入水中时，能使泥、苔藓、水草、污垢沉淀，使水变得清澈、明净、无浊；同样地，信生起时，能镇伏五盖，使烦恼沉淀，令心澄净，令心无浊。以澄净的心，修行者善男子行布施、受持戒律、行持布萨、开始修习。应知信首先有澄净的特相。因此，尊者那先说道——

Yathā hi rañño cakkavattissa udakappasādako maṇi udake pakkhitto paṅkasevālapaṇakakaddamaṃ sannisīdāpeti, udakaṃ acchaṃ karoti vippasannaṃ anāvilaṃ, evameva saddhā uppajjamānā nīvaraṇe vikkhambheti, kilese sannisīdāpeti, cittaṃ pasādeti, anāvilaṃ karoti. Pasannena cittena yogāvacaro kulaputto dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti, bhāvanaṃ ārabhati. Evaṃ tāva saddhā sampasādanalakkhaṇāti veditabbā. Tenāha āyasmā nāgaseno –

280‘大王，转轮圣王率领四支军队行进在远途路上，要渡过一处小水域。那水域被象、马、车、步兵搅得浑浊、污秽、波动、成为泥浆。转轮圣王渡过后，命令众人说：“喂，拿水来，我要喝。”国王有一颗清水宝珠。那些人回答转轮圣王：“是，陛下。”便将那清水宝珠放入水中。宝珠刚一放入水中，泥、苔藓、水草便消失，污垢沉淀，水变得清澈、明净、无浊。于是他们将饮水呈给转轮圣王：“请陛下饮水。”’

‘‘Yathā, mahārāja, rājā cakkavatti caturaṅginiyā senāya saddhiṃ addhānamaggappaṭipanno parittaṃ udakaṃ tareyya, taṃ udakaṃ hatthīhi ca assehi ca rathehi ca pattīhi ca saṅkhubhitaṃ bhaveyya āvilaṃ lulitaṃ kalalībhūtaṃ, uttiṇṇo ca rājā cakkavatti manusse āṇāpeyya ‘pānīyaṃ bhaṇe āharatha, taṃ pivissāmī’ti. Rañño ca udakappasādako maṇi bhaveyya. ‘Evaṃ devā’ti kho te manussā rañño cakkavattissa paṭissutvā taṃ udakappasādakaṃ maṇiṃ udake pakkhipeyyuṃ. Tasmiṃ udake pakkhittamatte paṅkasevālapaṇakaṃ vigaccheyya, kaddamo ca sannisīdeyya, acchaṃ bhaveyya udakaṃ vippasannaṃ anāvilaṃ, tato rañño cakkavattissa pānīyaṃ upanāmeyyuṃ – ‘pivatu devo pānīya’nti.

281“大王，心应如这水一般看待；瑜伽行者应如那些人一般看待；烦恼应如污泥、苔藓、浮萍和泥泞一般看待；信应如净水宝珠一般看待。当净水宝珠投入时，污泥、苔藓、浮萍便消失，泥泞沉淀，水变得清澈、明净、无浊，同样地，大王，当信生起时，能镇伏五盖，心离盖而变得清澈、明净、无浊。”

‘‘Yathā , mahārāja, udakaṃ evaṃ cittaṃ daṭṭhabbaṃ. Yathā te manussā evaṃ yogāvacaro daṭṭhabbo. Yathā paṅkasevālapaṇakaṃ kaddamo ca evaṃ kilesā daṭṭhabbā. Yathā udakappasādako maṇi evaṃ saddhā daṭṭhabbā. Yathā udakappasādake maṇimhi pakkhittamatte paṅkasevālapaṇakaṃ vigacchati kaddamo ca sannisīdati, acchaṃ bhavati udakaṃ vippasannaṃ anāvilaṃ, evameva kho, mahārāja, saddhā uppajjamānā nīvaraṇe vikkhambheti, vinīvaraṇaṃ cittaṃ hoti acchaṃ vippasannaṃ anāvila’’nti (mi. pa. 2.1.10).

282又如，一条充满鳄鱼、鳄鱼怪、罗刹等的大河，胆小之人来到后，停留在两岸。然而，一位战场勇士、大战士前来，问道：‘你们为何停在这里？’他们回答：‘因为充满危险，我们不敢下水。’勇士便拿起磨得锋利的剑，说：‘跟在我后面，不要害怕！’于是下河，击退前来袭击的鳄鱼等，使人们从此岸安全到达彼岸，又从彼岸安全带回此岸。同样地，当布施、持戒、行伍波萨他戒、修习禅定时，信是先行者、前导者。因此说：‘信有跃进的特相。’

Yathā pana kumbhilamakaragāharakkhasādikiṇṇaṃ pūraṃ mahānadiṃ āgamma bhīrukajano ubhosu tīresu tiṭṭhati. Saṅgāmasūro pana mahāyodho āgantvā ‘kasmā ṭhitatthā’ti pucchitvā ‘sappaṭibhayabhāvena otarituṃ na visahāmā’ti vutte sunisitaṃ asiṃ gahetvā ‘mama pacchato etha, mā bhāyitthā’ti vatvā nadiṃ otaritvā āgatāgate kumbhilādayo paṭibāhitvā orimatīrato manussānaṃ sotthibhāvaṃ karonto pārimatīraṃ neti. Pārimatīratopi sotthinā orimatīraṃ āneti. Evameva dānaṃ dadato sīlaṃ rakkhato uposathakammaṃ karoto bhāvanaṃ ārabhato saddhā pubbaṅgamā purecārikā hoti. Tena vuttaṃ ‘sampakkhandanalakkhaṇā ca saddhā’ti.

283另一种方法：信有相信的特相，或有确信的特相；其作用为净信，如净水宝珠；或作用为跃进，如渡越暴流。其现起为不浑浊，或现起为胜解。其足处为应信之事，或足处为入流支；应视之如手、财富、种子。

Aparo nayo – saddahanalakkhaṇā saddhā, okappanalakkhaṇā vā. Pasādanarasā udakappasādakamaṇi viya, pakkhandanarasā vā oghuttaraṇo viya. Akālusiyapaccupaṭṭhānā, adhimuttipaccupaṭṭhānā vā. Saddheyyavatthupadaṭṭhānā sotāpattiyaṅgapadaṭṭhānā vā, sā hatthavittabījāni viya daṭṭhabbā.

284勇者的状态为精进，或勇者之业为精进。或以方法、理趣、方便而应策励、应令转起，故为精进。此精进因克服懈怠，以增上之义而为根；或以策励的特相而行主宰之义，故为根。精进本身即是根，故为精进根。此精进有支持的特相和策励的特相。正如旧屋因外来支柱而得以支撑不倒，同样地，瑜伽行者以精进为支柱而受支持，于一切善法不退失、不衰减。如是当知其支持的特相。因此那先长老说：

Vīrassa bhāvo vīriyaṃ, vīrānaṃ vā kammaṃ vīriyaṃ. Vidhinā vā nayena upāyena īrayitabbaṃ pavattayitabbanti vīriyaṃ. Tadeva kosajjassa abhibhavanato adhipatiyaṭṭhena indriyaṃ. Paggahaṇalakkhaṇe vā indaṭṭhaṃ kāretīti indriyaṃ. Vīriyameva indriyaṃ vīriyindriyaṃ. Taṃ panetaṃ upatthambhanalakkhaṇañca vīriyaṃ paggahaṇalakkhaṇañca. Yathā hi jiṇṇagharaṃ āgantukena thūṇupatthambhena tiṭṭhati, evameva yogāvacaro vīriyupatthambhena upatthambhito hutvā sabbakusaladhammehi na hāyati, na parihāyati. Evaṃ tāvassa upatthambhanalakkhaṇatā veditabbā. Tenāha thero nāgaseno –

285“大王，譬如有人以另一根木头支撑即将倒塌的房屋，如此被支撑后，那房屋便不会倒塌；同样地，大王，精进有支持的特相，以精进所支持的诸善法不退失、不衰减。”

‘‘Yathā , mahārāja, puriso gehe patante tamaññena dārunā upatthambheyya, upatthambhitaṃ santaṃ evaṃ taṃ gehaṃ na pateyya, evameva kho mahārāja upatthambhanalakkhaṇaṃ vīriyaṃ, vīriyupatthambhitā sabbe kusalā dhammā na hāyanti na parihāyantī’’ti (mi. pa. 2.1.12).

286又如，当小军与大军交战时，小军退缩，便禀告国王，国王派遣强大军力，以此被策励后，己军击败敌军；同样地，精进不让俱生相应之法退缩、退却，而将其提起、策励。因此说：‘精进亦有策励的特相。’

Yathā vā pana khuddikāya ca mahatikāya ca senāya saṅgāme pavatte khuddikā senā olīyeyya, tato rañño āroceyya, rājā balavāhanaṃ peseyya, tena paggahitā sakasenā parasenaṃ parājeyya, evameva vīriyaṃ sahajātasampayuttadhammānaṃ olīyituṃ osakkituṃ na deti, ukkhipati, paggaṇhāti. Tena vuttaṃ ‘paggahaṇalakkhaṇañca vīriya’nti.

287另一种方法：精进有奋发的特相，其作用为支持俱生之法，其现起为不消沉的状态，依‘悚惧者如理精勤’（增支部4.113）之语，其足处为悚惧，或足处为精勤事。应知正勤是一切成就的根本。

Aparo nayo – ussāhalakkhaṇaṃ vīriyaṃ, sahajātānaṃ upatthambhanarasaṃ, asaṃsīdanabhāvapaccupaṭṭhānaṃ, ‘‘saṃviggo yoniso padahatī’’ti (a. ni. 4.113) vacanato saṃvegapadaṭṭhānaṃ, vīriyārambhavatthupadaṭṭhānaṃ vā. Sammā āraddhaṃ sabbāsaṃ sampattīnaṃ mūlaṃ hotīti daṭṭhabbaṃ.

288他们以此而忆念，或它自己忆念，或它仅是忆念，故为念。此念因克服失念，以增上之义而为根；或以安住的特相而行主宰之义，故为根。念本身即是根，故为念根。此念有不漂浮的特相和执取的特相。正如国王的库官守护十种宝物，于傍晚和早晨令国王忆念、记起其主权之成就，同样地，念令忆念、记起善法。因此长老说：

Saranti etāya, sayaṃ vā sarati, saraṇamattameva vā esāti sati. Sāva muṭṭhassaccassa abhibhavanato adhipatiyaṭṭhena indriyaṃ, upaṭṭhānalakkhaṇe vā indaṭṭhaṃ kāretīti indriyaṃ. Sati eva indriyaṃ satindriyaṃ. Sā panesā apilāpanalakkhaṇā ca sati upaggaṇhanalakkhaṇā ca. Yathā hi rañño bhaṇḍāgāriko dasavidhaṃ ratanaṃ gopayanto sāyaṃpātaṃ rājānaṃ issariyasampattiṃ sallakkhāpeti sāreti, evameva sati kusalaṃ dhammaṃ sallakkhāpeti sarāpeti. Tenāha thero –

289“大王，譬如转轮王的库官，于傍晚和早晨令转轮王忆念其荣光：‘大王，有这么多象，这么多马，这么多车，这么多步兵，这么多黄金，这么多白银，这么多一切财富，请大王忆念。’同样地，大王，念令不漂浮于善法：‘这些是四念处，这些是四正勤，这些是四神足，这些是五根，这些是五力，这些是七觉支，这是圣八支道，这是止，这是观，这是明，这是解脱，这些是出世间法。’大王，念有不漂浮的特相，即是如此。”

‘‘Yathā, mahārāja, rañño cakkavattissa bhaṇḍāgāriko rājānaṃ cakkavattiṃ sāyaṃpātaṃ yasaṃ sarāpeti – ‘ettakā, deva, hatthī, ettakā assā, ettakā rathā, ettakā pattī, ettakaṃ hiraññaṃ, ettakaṃ suvaṇṇaṃ, ettakaṃ sabbaṃ sāpateyyaṃ, taṃ devo saratū’ti, evameva kho, mahārāja, sati kusale dhamme apilāpeti – ime cattāro satipaṭṭhānā, ime cattāro sammappadhānā, ime cattāro iddhipādā, imāni pañcindriyāni, imāni pañca balāni, ime satta bojjhaṅgā, ayaṃ ariyo aṭṭhaṅgiko maggo, ayaṃ samatho, ayaṃ vipassanā, ayaṃ vijjā, ayaṃ vimutti, ime lokuttarā dhammāti. Evaṃ kho, mahārāja, apilāpanalakkhaṇā satī’’ti (mi. pa. 2.1.13).

290又如，转轮王的向导宝，了知国王的利与不利后，令远离不利，令亲近利；同样地，念遍求利法与不利法的趣向后，了知‘这些身恶行等法是不利’，便去除不利法；了知‘这些身善行等法是利’，便执取利法。因此长老说：

Yathā pana rañño cakkavattissa pariṇāyakaratanaṃ rañño ahite ca hite ca ñatvā ahite apayāpeti, hite upayāpeti, evameva sati hitāhitānaṃ dhammānaṃ gatiyo samanvesitvā ‘ime kāyaduccaritādayo dhammā ahitā’ti ahite dhamme apanudeti , ‘ime kāyasucaritādayo dhammā hitā’ti hite dhamme upaggaṇhāti. Tenāha thero –

291大王，正如转轮王的向导宝知道国王的利与不利——‘这些对国王有利，这些对国王不利，这些有助益，这些无有助益’，由此去除不利，执取有利；同样地，大王，念生起时，探寻利与不利诸法的去向——‘这些法是利，这些法是不利，这些法有助益，这些法无有助益’，由此去除不利法，执取利法。大王，念的特征正是如此执取。

‘‘Yathā, mahārāja, rañño cakkavattissa pariṇāyakaratanaṃ rañño hitāhite jānāti ‘ime rañño hitā ime ahitā, ime upakārā ime anupakārā’ti, tato ahite apanudeti hite upaggaṇhāti, evameva kho, mahārāja, sati uppajjamānā hitāhitānaṃ dhammānaṃ gatiyo samanvesati ‘ime dhammā hitā ime dhammā ahitā, ime dhammā upakārā ime dhammā anupakārā’ti , tato ahite dhamme apanudeti hite dhamme upaggaṇhāti. Evaṃ kho, mahārāja, upaggaṇhanalakkhaṇā satī’’ti (mi. pa. 2.1.13).

292另一种方法——念的特征是不漂浮，作用是不忘失，现起是守护，或现起是面对所缘，足处是坚固想，或足处是身等念处。然而，由于在所缘上稳固安住，应视其如门柱；由于守护眼门等，应视其如守门人。

Aparo nayo – apilāpanalakkhaṇā sati, asammosanarasā, ārakkhapaccupaṭṭhānā visayābhimukhībhāvapaccupaṭṭhānā vā, thirasaññāpadaṭṭhānā, kāyādisatipaṭṭhānapadaṭṭhānā vā, ārammaṇe daḷhaṃ patiṭṭhitattā pana esikā viya, cakkhudvārādirakkhaṇato dovāriko viya ca daṭṭhabbā.

293令心正确地专注于所缘、安置于所缘，故为定。此定因克服散乱，以主宰义而为根。或在无散乱的特征中执行自在作用，故为根。定本身即是根，为定根。其特相等应依前文所述方式了知。

Ārammaṇe cittaṃ sammā adhiyati ṭhapetīti samādhi. Sova vikkhepassa abhibhavanato adhipatiyaṭṭhena indriyaṃ. Avikkhepalakkhaṇe vā indaṭṭhaṃ kāretīti indriyaṃ. Samādhiyeva indriyaṃ samādhindriyaṃ. Lakkhaṇādīni panassa heṭṭhā vuttanayeneva veditabbāni.

294了知故为慧。了知什么？以‘此是苦’等方式了知圣谛。在注释中则说‘令了知故为慧’。令了知什么？令了知无常、苦、无我。此慧因克服无明，以主宰义而为根。或在见的特征中执行自在作用，故为根。慧本身即是根，为慧根。此慧有光照的特征和了知的特征。正如在四壁的房屋中，夜间点燃灯时，黑暗消失，光明出现，同样地，慧有光照的特征。没有与慧光相等的光明。因为具慧者结跏趺坐时，一万世界成为一片光明。因此长老说——

Pajānātīti paññā. Kiṃ pajānāti? ‘Idaṃ dukkha’ntiādinā nayena ariyasaccāni. Aṭṭhakathāyaṃ pana ‘paññāpetīti paññā’ti vuttaṃ. Kinti paññāpetīti? Aniccaṃ dukkhaṃ anattāti paññāpeti. Sāva avijjāya abhibhavanato adhipatiyaṭṭhena indriyaṃ. Dassanalakkhaṇe vā indaṭṭhaṃ kāretīti indriyaṃ. Paññāva indriyaṃ paññindriyaṃ. Sā panesā obhāsanalakkhaṇā ca paññā pajānanalakkhaṇā ca. Yathā hi catubhittike gehe rattibhāge dīpe jalite andhakāro nirujjhati āloko pātubhavati, evameva obhāsanalakkhaṇā paññā. Paññobhāsasamo obhāso nāma natthi. Paññavato hi ekapallaṅkena nisinnassa dasasahassilokadhātu ekālokā hoti. Tenāha thero –

295大王，譬如有人将灯带入黑暗的房屋，灯入已，破除黑暗，产生光明，显示光亮，令诸色清晰可见；同样地，大王，慧生起时，破除无明黑暗，产生明觉光明，显示智光，令诸圣谛清晰可见。大王，慧的特征正是如此光照。

‘‘Yathā, mahārāja, puriso andhakāre gehe padīpaṃ paveseyya, paviṭṭho padīpo andhakāraṃ viddhaṃseti, obhāsaṃ janeti, ālokaṃ vidaṃseti, pākaṭāni ca rūpāni karoti, evameva kho, mahārāja, paññā uppajjamānā avijjandhakāraṃ viddhaṃseti, vijjobhāsaṃ janeti, ñāṇālokaṃ vidaṃseti, pākaṭāni ca ariyasaccāni karoti. Evaṃ kho, mahārāja, obhāsanalakkhaṇā paññā’’ti (mi. pa. 2.1.15).

296又如善巧的医生知道病人的适宜与不适宜食物，同样地，慧生起时，了知善与不善、应修习与不应修习、劣与胜、黑与白、有对比与无对比诸法。此法军统领也曾说：‘了知、了知故，贤友，因此称为具慧者。了知什么？了知此是苦。’（中部1.449）应详释。如此应知慧有了知的特征。

Yathā pana cheko bhisakko āturānaṃ sappāyāsappāyāni bhojanāni jānāti, evaṃ paññā uppajjamānā kusalākusale sevitabbāsevitabbe hīnappaṇītakaṇhasukkasappaṭibhāgaappaṭibhāge dhamme pajānāti. Vuttampi cetaṃ dhammasenāpatinā – ‘‘pajānāti pajānātīti kho, āvuso, tasmā paññavāti vuccati. Kiñca pajānāti? Idaṃ dukkhanti pajānātī’’ti (ma. ni. 1.449) vitthāretabbaṃ. Evamassā pajānanalakkhaṇatā veditabbā.

297另一种方法——慧的特征是通达如实性；或如善巧射手所射之箭无碍通达的特征。其作用如灯照亮所缘。其现起如林中向导般不迷惑。

Aparo nayo – yathāsabhāvapaṭivedhalakkhaṇā paññā; akkhalitapaṭivedhalakkhaṇā vā kusalissāsakhittausupaṭivedho viya. Visayobhāsarasā padīpo viya. Asammohapaccupaṭṭhānā araññagatasudesako viya.

298思量故为意；了知为其含义。注释师们则说：如同用管量度，如同用大秤称持，它量度、了知所缘，故为意。此意在思量的特征中执行自在作用，故为根。意本身即是根，为意根。这是前文所说心的同义词。

Manatīti mano; vijānātīti attho. Aṭṭhakathācariyā panāhu – nāḷiyā minamāno viya, mahātulāya dhārayamāno viya ca, ārammaṇaṃ minati pajānātīti manoti. Tadeva mananalakkhaṇe indaṭṭhaṃ kāretīti indriyaṃ. Manova indriyaṃ manindriyaṃ. Heṭṭhā vuttacittassevetaṃ vevacanaṃ.

299与喜、悦相应故，其心善美，为悦意。悦意的状态为悦。在乐的特征中执行自在作用，故为根。悦本身即是根，为悦根。这是前文所说受的同义词。

Pītisomanassasampayogato sobhanaṃ mano assāti sumano. Sumanassa bhāvo somanassaṃ. Sātalakkhaṇe indaṭṭhaṃ kāretīti indriyaṃ. Somanassameva indriyaṃ somanassindriyaṃ. Heṭṭhā vuttavedanāyevetaṃ vevacanaṃ.

300诸相应法依之而活命，故为命。在守护的特征中执行自在作用，故为根。命本身即是根，为命根。它主导转起与相续。以特相等而言，命根的特征是守护与自己不分离的诸法，作用是令它们转起，现起是令它们安住，足处是应被维持的诸法。虽在守护等特征的规定中，它仅在存在的刹那守护那些法，如水守护莲花等；它保护依各自缘而生的法，如乳母保护王子；它仅与自行转起的法相关联而转起，如掌控者，而非于坏灭后令转起，因为自己与应被令转起者皆不存在；它非于坏灭刹那安住，因为自己正在坏灭，如渐尽的灯芯油守护灯焰。应知在所说刹那中，它并非没有守护、转起、安住的作用，而能成就各各自在。

Jīvanti tena taṃsampayuttakā dhammāti jīvitaṃ. Anupālanalakkhaṇe indaṭṭhaṃ kāretīti indriyaṃ. Jīvitameva indriyaṃ jīvitindriyaṃ. Taṃ pavattasantatādhipateyyaṃ hoti. Lakkhaṇādīhi pana attanā avinibhuttānaṃ dhammānaṃ anupālanalakkhaṇaṃ jīvitindriyaṃ, tesaṃ pavattanarasaṃ, tesaṃyeva ṭhapanapaccupaṭṭhānaṃ, yāpayitabbadhammapadaṭṭhānaṃ. Santepi ca anupālanalakkhaṇādimhi vidhāne atthikkhaṇeyeva taṃ te dhamme anupāleti udakaṃ viya uppalādīni, yathāsakaṃpaccayuppannepi ca dhamme pāleti dhātī viya kumāraṃ, sayaṃpavattitadhammasambandheneva ca pavattati niyāmako viya, na bhaṅgato uddhaṃ pavattayati attano ca pavattayitabbānañca abhāvā, na bhaṅgakkhaṇe ṭhapeti sayaṃ bhijjamānattā khīyamāno viya vaṭṭisineho dīpasikhaṃ. Na ca anupālanapavattanaṭṭhapanānubhāvavirahitaṃ yathāvuttakkhaṇe tassa tassa sādhanatoti daṭṭhabbaṃ.

319道支聚之解释

Maggaṅgarāsivaṇṇanā

301在正见等中，以见之义为正见，以导向之义为正思惟，以策励之义为正精进，以现起之义为正念，以不散乱之义为正定，应如此了知。从词义上说，正确地见，或依之而正确地见，故为正见。正确地思惟，或依之而正确地思惟，故为正思惟。正确地精进，或依之而正确地精进，故为正精进。正确地忆念，或依之而正确地忆念，故为正念。正确地定，或依之而正确地定，故为正定。再者，殊胜、善妙的见为正见。依此方式，应了知它们的词义。特相等则如前文已说。

Sammādiṭṭhiādīsu dassanaṭṭhena sammādiṭṭhi. Abhiniropanaṭṭhena sammāsaṅkappo, paggahanaṭṭhena sammāvāyāmo, upaṭṭhānaṭṭhena sammāsati, avikkhepanaṭṭhena sammāsamādhīti veditabbo. Vacanatthato pana sammā passati, sammā vā tāya passantīti sammādiṭṭhi. Sammā saṅkappeti, sammā vā tena saṅkappentīti sammāsaṅkappo. Sammā vāyāmeti, sammā vā tena vāyamantīti sammāvāyāmo. Sammā sarati, sammā vā tāya sarantīti sammāsati. Sammā samādhiyati, sammā vā tena samādhiyantīti sammāsamādhi. Apica, pasatthā sundarā vā diṭṭhi sammādiṭṭhīti. Imināpi nayena tesaṃ vacanattho veditabbo. Lakkhaṇādīni pana heṭṭhā vuttāneva.

321力聚之解释

Balarāsivaṇṇanā

302在信力等中，信等意义如前所述。但应知“力”是以不可动摇之义而称为力。如此，于不信中不动摇，故为信力；于懈怠中不动摇，故为精进力；于失念中不动摇，故为念力；于掉举中不动摇，故为定力；于无明中不动摇，故为慧力；于无惭中不动摇，故为惭力；于无愧中不动摇，故为愧力。这是依两种词句所作的意义解释。

Saddhābalādīsupi saddhādīni vuttatthāneva. Akampiyaṭṭhena pana balanti veditabbaṃ. Evametesu assaddhiye na kampatīti saddhābalaṃ. Kosajje na kampatīti vīriyabalaṃ. Muṭṭhassacce na kampatīti satibalaṃ. Uddhacce na kampatīti samādhibalaṃ. Avijjāya na kampatīti paññābalaṃ. Ahirike na kampatīti hiribalaṃ. Anottappe na kampatīti ottappabalanti. Ayaṃ ubhayapadavasena atthavaṇṇanā hoti.

303其中，前五种在下文已以特相等说明。后两种中，因身恶行等而感到羞耻，故为惭；这是羞耻的别名。因同样这些事而感到畏惧，故为愧；这是对恶的怖畏的别名。为了阐明它们的差别，设立“起源、增上、以羞耻与怖畏为特相”这一论母后，说了这段详细解说。

Tattha purimāni pañca heṭṭhā lakkhaṇādīhi pakāsitāneva. Pacchimadvaye kāyaduccaritādīhi hiriyatīti hirī; lajjāyetaṃ adhivacanaṃ. Tehi eva ottappatīti ottappaṃ; pāpato ubbegassetaṃ adhivacanaṃ. Tesaṃ nānākaraṇadīpanatthaṃ ‘samuṭṭhānaṃ adhipati lajjā bhayalakkhaṇena cā’ti imaṃ mātikaṃ ṭhapetvā ayaṃ vitthārakathā vuttā.

304内发的惭，称为惭；外发的愧，称为愧。以自为增上的惭，称为惭；以世为增上的愧，称为愧。安住于羞耻自性的惭，称为惭；安住于怖畏自性的愧，称为愧。以尊重为特相的惭，称为惭；以畏惧罪过、见怖畏为特相的愧，称为愧。

Ajjhattasamuṭṭhānā hirī nāma; bahiddhāsamuṭṭhānaṃ ottappaṃ nāma. Attādhipati hirī nāma; lokādhipati ottappaṃ nāma. Lajjāsabhāvasaṇṭhitā hirī nāma; bhayasabhāvasaṇṭhitaṃ ottappaṃ nāma. Sappatissavalakkhaṇā hirī nāma; vajjabhīrukabhayadassāvilakkhaṇaṃ ottappaṃ nāma.

305其中，内发的惭由四种原因生起：省察出身、省察年龄、省察英勇、省察多闻。如何生起？“造恶业并非出身高贵者所为，这是低贱出身者如渔夫等的行为。像我这样出身高贵的人，做这种事是不合适的。”如此省察出身后，不造杀生等恶，便生起惭。同样，“造恶业是年幼者应做的事，像我这样年长的人，做这种事是不合适的。”如此省察年龄后，不造杀生等恶，便生起惭。同样，“恶业是懦弱者所为，不是英勇者所为。像我这样具足英勇的人，做这种事是不合适的。”如此省察英勇后，不造杀生等恶，便生起惭。同样，“恶业是愚痴者所为，不是智者所为。像我这样有智慧、多闻的人，做这种事是不合适的。”如此省察多闻后，不造杀生等恶，便生起惭。如此，由四种原因生起内发的惭。生起之后，将惭引入自心，便不作恶业。这就是所谓内发的惭。

Tattha ajjhattasamuṭṭhānaṃ hiriṃ catūhi kāraṇehi samuṭṭhāpeti – jātiṃ paccavekkhitvā, vayaṃ paccavekkhitvā, sūrabhāvaṃ paccavekkhitvā, bāhusaccaṃ paccavekkhitvā. Kathaṃ? ‘Pāpakaraṇaṃ nāmetaṃ na jātisampannānaṃ kammaṃ, hīnajaccānaṃ kevaṭṭādīnaṃ idaṃ kammaṃ. Mādisassa jātisampannassa idaṃ kammaṃ kātuṃ na yutta’nti, evaṃ tāva jātiṃ paccavekkhitvā pāṇātipātādipāpaṃ akaronto hiriṃ samuṭṭhāpeti. Tathā ‘pāpakaraṇaṃ nāmetaṃ daharehi kattabbaṃ kammaṃ, mādisassa vaye ṭhitassa idaṃ kammaṃ kātuṃ na yutta’nti, evaṃ vayaṃ paccavekkhitvā pāṇātipātādipāpaṃ akaronto hiriṃ samuṭṭhāpeti. Tathā ‘pāpakammaṃ nāmetaṃ dubbalajātikānaṃ kammaṃ, na sūrabhāvānaṃ. Mādisassa sūrabhāvasampannassa idaṃ kammaṃ kātuṃ na yutta’nti, evaṃ sūrabhāvaṃ paccavekkhitvā pāṇātipātādipāpaṃ akaronto hiriṃ samuṭṭhāpeti. Tathā ‘pāpakammaṃ nāmetaṃ andhabālānaṃ kammaṃ, na paṇḍitānaṃ. Mādisassa paṇḍitassa bahussutassa idaṃ kammaṃ kātuṃ na yutta’nti, evaṃ bāhusaccaṃ paccavekkhitvā pāṇātipātādipāpaṃ akaronto hiriṃ samuṭṭhāpeti. Evaṃ ajjhattasamuṭṭhānahiriṃ catūhi kāraṇehi samuṭṭhāpeti. Samuṭṭhāpetvā ca pana attano citte hiriṃ pavesetvā pāpakammaṃ na karoti. Evaṃ ajjhattasamuṭṭhānā hirī nāma hoti.

306如何是外发的愧？若你造恶业，将在四众中遭到呵责。

Kathaṃ bahiddhāsamuṭṭhānaṃ ottappaṃ nāma? Sace tvaṃ pāpakammaṃ karissasi catūsu parisāsu garahappatto bhavissasi.

307智者将呵责你，如同城中人呵责不净之物。

Garahissanti taṃ viññū, asuciṃ nāgariko yathā;

308被持戒者所远离，比丘啊，你将如何自处？

Vajjito sīlavantehi, kathaṃ bhikkhu karissasīti.

309如此省察者，因外发的愧而不作恶业。这就是所谓外发的愧。

Evaṃ paccavekkhanto hi bahiddhāsamuṭṭhitena ottappena pāpakammaṃ na karoti. Evaṃ bahiddhāsamuṭṭhānaṃ ottappaṃ nāma hoti.

310如何是以自为增上的惭？在此，有某善男子以自己为增上、为最尊，心想：“像我这样以信心出家、多闻、持头陀行的人，作恶业是不合适的。”便不作恶。这就是所谓以自为增上的惭。因此世尊说：“他即以自己为增上、为最尊，断不善、修善，断有罪、修无罪，保持自己清净。”

Kathaṃ attādhipati hirī nāma? Idhekacco kulaputto attānaṃ adhipatiṃ jeṭṭhakaṃ katvā ‘mādisassa saddhāpabbajitassa bahussutassa dhutaṅgadharassa na yuttaṃ pāpakammaṃ kātu’nti pāpaṃ na karoti. Evaṃ attādhipati hirī nāma hoti. Tenāha bhagavā – ‘‘so attānaṃyeva adhipatiṃ jeṭṭhakaṃ karitvā akusalaṃ pajahati kusalaṃ bhāveti, sāvajjaṃ pajahati anavajjaṃ bhāveti, suddhamattānaṃ pariharatī’’ti (a. ni. 3.40).

311如何是以世为增上的愧？在此，有某善男子以世间为增上、为最尊，而不作恶业。如所说：“这世间聚集确实广大。在这广大的世间聚集中，有具神通、天眼、知他心的沙门婆罗门，他们从远处也能看见，近处也不显现，以心了知他心。他们也会这样知道我：‘看啊，这位善男子，以信心从在家出家而为非家，却混杂地住于诸恶不善法之中。’有具神通、天眼、知他心的天女，她们从远处也能看见，近处也不显现，以心了知他心。她们也会知道我：‘看啊，这位善男子，以信心从在家出家而为非家，却混杂地住于诸恶不善法之中。’……他即以世间为增上、为最尊，断不善、修善，断有罪、修无罪，保持自己清净。”这就是所谓以世为增上的愧。

Kathaṃ lokādhipati ottappaṃ nāma? Idhekacco kulaputto lokaṃ adhipatiṃ jeṭṭhakaṃ katvā pāpakammaṃ na karoti. Yathāha – ‘‘mahā kho panāyaṃ lokasannivāso. Mahantasmiṃ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno, te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ pajānanti, tepimaṃ evaṃ jānissanti ‘passatha bho imaṃ kulaputtaṃ, saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. Santi devatā iddhimantiniyo dibbacakkhukā paracittaviduniyo. Tā dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ pajānanti, tāpi maṃ jānissanti ‘passatha bho imaṃ kulaputtaṃ, saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti… so lokaṃyeva adhipatiṃ jeṭṭhakaṃ katvā akusalaṃ pajahati kusalaṃ bhāveti, sāvajjaṃ pajahati anavajjaṃ bhāveti, suddhamattānaṃ pariharatī’’ti (a. ni. 3.146). Evaṃ lokādhipati ottappaṃ nāma hoti.

312安住于羞耻自性的惭，安住于怖畏自性的愧。在此，羞耻即羞惭的状态；以此自性而安住的是惭。怖畏即对恶趣的怖畏；以此自性而安住的是愧。这两者在避免恶行时变得明显。有人如同一位善男子在做大小便等时，见到一位应感羞耻的人，便现出羞惭之相、感到被轻蔑，同样地，内在地进入惭法而不作恶业。有人则因畏惧恶趣之怖而不作恶业。

Lajjāsabhāvasaṇṭhitā hirī, bhayasabhāvasaṇṭhitaṃ ottappanti. Ettha pana lajjāti lajjanākāro; tena sabhāvena saṇṭhitā hirī. Bhayanti apāyabhayaṃ; tena sabhāvena saṇṭhitaṃ ottappaṃ. Tadubhayampi pāpaparivajjane pākaṭaṃ hoti. Ekacco hi, yathā nāma eko kulaputto uccārapassāvādīni karonto lajjitabbayuttakaṃ ekaṃ disvā lajjanākārappatto bhaveyya hīḷito, evameva ajjhattaṃ lajjidhammaṃ okkamitvā pāpakammaṃ na karoti. Ekacco apāyabhayabhīto hutvā pāpakammaṃ na karoti.

313在此有一譬喻：如有两个铁球，一个是冷的、涂满粪便，一个是热的、正在燃烧。其中，智者因厌恶冷球涂满粪便而不取，因畏惧热球的灼烧而不取另一球。在此，因厌恶冷球涂满粪便而不取，应知如同内在地进入惭法而不作恶；因畏惧热球的灼烧而不取，应知如同因畏惧恶趣而不作恶。

Tatridaṃ opammaṃ – yathā hi dvīsu ayoguḷesu eko sītalo bhaveyya gūthamakkhito, eko uṇho āditto. Tattha paṇḍito sītalaṃ gūthamakkhitattā jigucchanto na gaṇhāti, itaraṃ ḍāhabhayena. Tattha sītalassa gūthamakkhanajigucchāya agaṇhanaṃ viya ajjhattaṃ lajjidhammaṃ okkamitvā pāpassa akaraṇaṃ. Uṇhassa ḍāhabhayena agaṇhanaṃ viya apāyabhayena pāpassa akaraṇaṃ veditabbaṃ.

314惭的特征是尊重有德者，愧的特征是畏惧罪过、见到怖畏。这两者也是在断除恶行时才明显。有人因四种原因——省察出身伟大、省察导师伟大、省察遗产伟大、省察同梵行者伟大——而生起具尊重特征的惭，从而不作恶。有人因四种原因——畏惧自我谴责、畏惧他人谴责、畏惧刑罚、畏惧恶趣——而生起具畏惧罪过、见到怖畏特征的愧，从而不作恶。其中，省察出身伟大等以及畏惧自我谴责等，应当详细解说。

Sappatissavalakkhaṇā hirī, vajjabhīrukabhayadassāvilakkhaṇaṃ ottappanti. Idampi dvayaṃ pāpaparivajjane eva pākaṭaṃ hoti. Ekacco hi jātimahattapaccavekkhaṇā satthumahattapaccavekkhaṇā dāyajjamahattapaccavekkhaṇā sabrahmacārīmahattapaccavekkhaṇāti catūhi kāraṇehi sappatissavalakkhaṇaṃ hiriṃ samuṭṭhāpetvā pāpaṃ na karoti. Ekacco attānuvādabhayaṃ parānuvādabhayaṃ daṇḍabhayaṃ duggatibhayanti catūhi kāraṇehi vajjabhīrukabhayadassāvilakkhaṇaṃ ottappaṃ samuṭṭhāpetvā pāpaṃ na karoti. Tattha jātimahattapaccavekkhaṇādīni ceva attānuvādabhayādīni ca vitthāretvā kathetabbāni.

335根聚之解释

Mūlarāsivaṇṇanā

315不贪：人们不以此贪著，或它自身不贪著，或仅仅是不贪著的状态，故为无贪。无瞋、无痴亦同此理。其中，无贪的特征是心于所缘不黏著，或不执著的状态，如莲叶上的水珠。其作用是不执取，如解脱的比丘。其现起是不耽著，如堕于不净物中的人。无瞋的特征是不粗暴，或不敌对，如随顺的朋友。其作用是调伏瞋恚，或调伏热恼，如檀香。其现起是温和的状态，如满月。无痴的特征等，已于前文‘慧根’处阐明。

Na lubbhanti etena, sayaṃ vā na lubbhati, alubbhanamattameva vā tanti alobho. Adosāmohesupi eseva nayo. Tesu alobho ārammaṇe cittassa agedhalakkhaṇo, alaggabhāvalakkhaṇo vā kamaladale jalabindu viya. Apariggahaṇaraso muttabhikkhu viya . Anallīnabhāvapaccupaṭṭhāno asucimhi patitapuriso viya. Adoso acaṇḍikkalakkhaṇo, avirodhalakkhaṇo vā anukūlamitto viya. Āghātavinayaraso pariḷāhavinayaraso vā candanaṃ viya. Sommabhāvapaccupaṭṭhāno puṇṇacando viya. Amoho lakkhaṇādīhi heṭṭhā paññindriyapade vibhāvito eva.

316在这三者中，无贪是悭吝垢染的对治，无瞋是恶行垢染的对治，无痴是对善法不修习的对治。其中，无贪是布施的因，无瞋是持戒的因，无痴是修习的因。以无贪，取不过量，因为贪者取过量。以无瞋，取不不足，因为瞋者取不足。以无痴，取不颠倒，因为痴者取颠倒。

Imesu pana tīsu alobho maccheramalassa paṭipakkho, adoso dussīlyamalassa, amoho kusalesu dhammesu abhāvanāya paṭipakkho. Alobho cettha dānahetu, adoso sīlahetu, amoho bhāvanāhetu. Tesu ca alobhena anadhikaṃ gaṇhāti, luddhassa adhikaggahaṇato. Adosena anūnaṃ, duṭṭhassa ūnaggahaṇato. Amohena aviparītaṃ, mūḷhassa viparītaggahaṇato.

317其中，以无贪，如实知见存在的过失为过失，于过失上转起；因为贪者会覆藏过失。以无瞋，如实知见存在的功德为功德，于功德上转起；因为瞋者会抹杀功德。以无痴，如实知见真实自性为真实自性，于真实自性上转起；因为痴者执取‘真实为不真实，不真实为真实’。以无贪，则无爱别离苦，因为贪者具爱著性，不能忍受爱别离。以无瞋，则无怨憎会苦，因为瞋者具怨憎性，不能忍受怨憎会。以无痴，则无求不得苦，因为无痴者能生起‘此从何处可得’等的省察。

Alobhena cettha vijjamānaṃ dosaṃ dosato dhārento dose pavattati; luddho hi dosaṃ paṭicchādeti. Adosena vijjamānaṃ guṇaṃ guṇato dhārento guṇe pavattati; duṭṭho hi guṇaṃ makkheti. Amohena yāthāvasabhāvaṃ yāthāvasabhāvato dhārento yāthāvasabhāve pavattati. Mūḷho hi ‘tacchaṃ atacchanti atacchaṃ ca taccha’nti gaṇhāti. Alobhena ca piyavippayogadukkhaṃ na hoti, luddhassa piyasabhāvato piyavippayogāsahanato ca. Adosena appiyasampayogadukkhaṃ na hoti, duṭṭhassa hi appiyasabhāvato appiyasampayogāsahanato ca. Amohena icchitālābhadukkhaṃ na hoti, amūḷhassa hi ‘taṃ kutettha labbhā’tievamādipaccavekkhaṇasambhavato (dī. ni. 3.34; a. ni. 9.30).

318其中，以无贪则无生苦，因为无贪是渴爱的对治，而生苦以渴爱为根。以无瞋则无老苦，因为瞋恚重者迅速衰老。以无痴则无死苦，因为迷妄之死是苦，而无痴者无此。以无贪，在家人得安乐共住；以无痴，出家人得安乐共住；以无瞋，则一切人得安乐共住。

Alobhena cettha jātidukkhaṃ na hoti, alobhassa taṇhāpaṭipakkhato taṇhāmūlakattā ca jātidukkhassa. Adosena jarādukkhaṃ na hoti, tikkhadosassa khippaṃ jarāsambhavato. Amohena maraṇadukkhaṃ na hoti, sammohamaraṇañhi dukkhaṃ, na cetaṃ amūḷhassa hoti. Alobhena ca gahaṭṭhānaṃ, amohena pabbajitānaṃ, adosena pana sabbesampi sukhasaṃvāsatā hoti.

319特别地，以无贪则不生于饿鬼趣。因为众生大多因渴爱而生于饿鬼趣，而渴爱的对治是无贪。以无瞋则不生于地狱。因为瞋恚者因粗暴性而生于与瞋相似的地狱，而瞋的对治是无瞋。以无痴则不生于畜生趣。因为痴者生于常迷妄的畜生趣，而痴的对治是无痴。其中，无贪能令因贪而趣向者不生；无瞋能令因瞋而离去者不生；无痴能令因痴而不中立者不生。

Visesato cettha alobhena pettivisaye upapatti na hoti. Yebhuyyena hi sattā taṇhāya pettivisayaṃ upapajjanti, taṇhāya ca paṭipakkho alobho. Adosena niraye upapatti na hoti. Dosena hi caṇḍajātitāya dosasadisaṃ nirayaṃ upapajjanti. Dosassa ca paṭipakkho adoso. Amohena tiracchānayoniyaṃ nibbatti na hoti. Mohena hi niccasammūḷhaṃ tiracchānayoniṃ upapajjanti. Mohassa paṭipakkho ca amoho. Etesu ca alobho rāgavasena upagamanassa abhāvakaro, adoso dosavasena apagamanassa, amoho mohavasena amajjhattabhāvassa.

320依此三者次第，有出离想、无瞋想、无害想这三种想，以及不净想、无量想、界差别想这三种想。以无贪，则避免耽著欲乐的一端；以无瞋，则避免自我折磨的一端；以无痴，则行于中道。同样，以无贪，则破除贪欲身系；以无瞋，则破除瞋恚身系；以无痴，则破除其余二种身系。前两种念处依前两者的威力而成就，后两种念处依后者的威力而成就。

Tīhipi cetehi yathāpaṭipāṭiyā nekkhammasaññā abyāpādasaññā avihiṃsāsaññāti imā tisso. Asubhasaññā appamāṇasaññā dhātusaññāti imā ca tisso saññāyo honti. Alobhena pana kāmasukhallikānuyogaantassa, adosena attakilamathānuyogaantassa parivajjanaṃ hoti; amohena majjhimāya paṭipattiyā paṭipajjanaṃ. Tathā alobhena abhijjhākāyaganthassa pabhedanaṃ hoti, adosena byāpādakāyaganthassa, amohena sesaganthadvayassa. Purimāni ca dve satipaṭṭhānāni purimānaṃ dvinnaṃ ānubhāvena, pacchimāni pacchimasseva ānubhāvena ijjhanti.

321其中，无贪是健康的因缘；因为无贪者即使对可贪之物，若不适宜也不受用，因此得健康。无瞋是青春的因缘；因为无瞋者不被能带来皱纹白发的瞋火所烧，长久保持年轻。无痴是长寿的因缘；因为无痴者了知利与不利，避不利而行利，故得长寿。

Alobho cettha ārogyassa paccayo hoti; aluddho hi lobhanīyampi asappāyaṃ na sevati, tena kho arogo hoti. Adoso yobbanassa; aduṭṭho hi valipalitāvahena dosagginā aḍayhamāno dīgharattaṃ yuvā hoti. Amoho dīghāyukatāya; amūḷho hi hitāhitaṃ ñatvā ahitaṃ parivajjanto hitañca paṭisevamāno dīghāyuko hoti.

322其中，无贪是财富成就的因缘；因为无贪者以布施获得财富。无瞋是朋友成就的因缘；因为以慈爱获得朋友且不失去。无痴是自我成就的因缘；因为无痴者唯行自利，成就自身。无贪是天住之因缘，无瞋是梵住之因缘，无痴是圣住之因缘。

Alobho cettha bhogasampattiyā paccayo hoti, aluddhassa hi cāgena bhogapaṭilābho. Adoso mittasampattiyā, mettāya mittānaṃ paṭilābhato ceva aparihānato ca. Amoho attasampattiyā , amūḷho hi attano hitameva karonto attānaṃ sampādeti . Alobho ca dibbavihārassa paccayo hoti, adoso brahmavihārassa, amoho ariyavihārassa.

323其中，以无贪，于己方诸有情行中得寂静，因为彼等毁灭时，无贪者无由执著所生的苦。以无瞋，于他方得寂静，因为无瞋者即使对怨敌亦无怨敌想。以无痴，于中立一方得寂静，因为无痴者无一切执著。

Alobhena cettha sakapakkhesu sattasaṅkhāresu nibbuto hoti, tesaṃ vināsena abhisaṅgahetukassa dukkhassa abhāvā; adosena parapakkhesu, aduṭṭhassa hi verīsupi verisaññāya abhāvato; amohena udāsīnapakkhesu, amūḷhassa sabbābhisaṅgatāya abhāvato.

324由无贪而生起无常想；因为贪求者即使对于无常的诸行，也因希求受用而不能如实地见其为无常。由无嗔而生起苦想；因为具有无嗔志向者，舍弃了嗔害事之执取，能如实见诸行为苦。由无痴而生起无我想；因为不愚痴者善于如实把握，能觉知无有主导者的五蕴为无有主导者。正如由这些（无贪等）而生起无常想等，同样，这些（无常想等）也由无常想等而生起。因为由无常想而生起无贪，由苦想而生起无嗔，由无想而生起无痴。确实，有谁在如实地了知‘这是无常的’之后，还会对它生起贪求呢？或者，在知道诸行是‘苦’之后，还会生起那极其猛利的嗔恨之苦呢？再者，在觉悟了无我性之后，还会再陷入愚痴呢？

Alobhena ca aniccadassanaṃ hoti; luddho hi upabhogāsāya aniccepi saṅkhāre aniccato na passati. Adosena dukkhadassanaṃ; adosajjhāsayo hi pariccattaāghātavatthupariggaho saṅkhāreyeva dukkhato passati. Amohena anattadassanaṃ; amūḷho hi yāthāvagahaṇakusalo apariṇāyakaṃ khandhapañcakaṃ apariṇāyakato bujjhati. Yathā ca etehi aniccadassanādīni evametepi aniccadassanādīhi honti. Aniccadassanena hi alobho hoti, dukkhadassanena adoso, anattadassanena amoho hoti. Ko hi nāma ‘aniccamida’nti sammā ñatvā tassatthāya pihaṃ uppādeyya, saṅkhāre vā ‘dukkha’nti jānanto aparampi accantatikhiṇaṃ kodhadukkhaṃ uppādeyya, attasuññatañca bujjhitvā puna sammohamāpajjeyyāti?

346业道品之解释

Kammapatharāsivaṇṇanā

325‘不贪求’即无贪。‘不恼害’即不恼害由功德威力所获得的身心快乐、此世他世的利益以及称誉名声。‘正确地见’或‘善美的见’即正见。这些其实就是无贪等的名称。然而，在下文中，这些法是以‘根’的角度来把握的，而在此处，应知是以‘业道’的角度来把握的。

Nābhijjhāyatīti anabhijjhā. Kāyikacetasikasukhaṃ idhalokaparalokahitaṃ guṇānubhāvapaṭiladdhaṃ kittisaddañca na byāpādetīti abyāpādo. Sammā passati, sobhanā vā diṭṭhīti sammādiṭṭhi. Alobhādīnaṃyeva tāni nāmāni. Heṭṭhā panete dhammā mūlavasena gahitā, idha kammapathavasenāti veditabbā.

348世间守护者双品之解释

Lokapāladukavaṇṇanā

326惭与愧在下文中也是以强力的角度来把握的，而在此处，是以世间守护者的角度来把握的。因为正是这两种法守护着世间。如所说：

Hirottappānipi heṭṭhā balavasena gahitāni, idha lokapālavasena. Lokañhi ime dve dhammā pālayanti. Yathāha –

327“诸比丘，有这两种白法守护世间。哪两种？惭与愧。诸比丘，正是这两种白法守护世间。诸比丘，如果这两种白法不守护世间，那么在此世间就不会有‘母亲’、‘姨母’、‘舅母’、‘师母’、‘尊长之妻’这样的称谓。世间将陷入混乱，如同山羊、绵羊、鸡、猪、狗、豺狼一般。诸比丘，正因为这两种白法守护世间，所以才有‘母亲’、‘姨母’、‘舅母’、‘师母’、‘尊长之妻’这样的称谓。”

‘‘Dveme, bhikkhave, sukkā dhammā lokaṃ pālenti. Katame dve? Hirī ca ottappañca . Ime kho, bhikkhave, dve sukkā dhammā lokaṃ pālenti . Sace, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyuṃ, nayidha paññāyetha mātāti vā, mātucchāti vā, mātulānīti vā, ācariyabhariyāti vā, garūnaṃ dārāti vā. Sambhedaṃ loko agamissa yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā. Yasmā ca kho, bhikkhave, ime dve sukkā dhammā lokaṃ pālenti, tasmā paññāyati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā’’ti (a. ni. 2.9).

351轻安等双品之解释

Passaddhādiyugalavaṇṇanā

328身的轻安为身轻安。心的轻安为心轻安。此处，‘身’指受等三蕴。这两者合在一起说：身轻安与心轻安以平息身心不安为相，以破除身心不安为味，以身心的不激动、清凉状态为现起，以身心为足处。应知它们是令身心不安的掉举等烦恼的对立面。

Kāyassa passambhanaṃ kāyapassaddhi. Cittassa passambhanaṃ cittapassaddhi. Kāyoti cettha vedanādayo tayo khandhā. Ubhopi panetā ekato katvā kāyacittadarathavūpasamalakkhaṇā kāyacittapassaddhiyo, kāyacittadarathanimmaddanarasā, kāyacittānaṃ aparipphandasītibhāvapaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ avūpasamakarauddhaccādikilesapaṭipakkhabhūtāti daṭṭhabbā.

329身的轻快性为身轻快。心的轻快性为心轻快。它们以平息身心的沉重状态为相，以破除身心的沉重状态为味，以身心的不迟钝为现起，以身心为足处。应知它们是令身心沉重的昏沉、睡眠等烦恼的对立面。

Kāyassa lahubhāvo kāyalahutā. Cittassa lahubhāvo cittalahutā. Tā kāyacittagarubhāvavūpasamalakkhaṇā, kāyacittagarubhāvanimmaddanarasā, kāyacittānaṃ adandhatāpaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ garubhāvakarathinamiddhādikilesapaṭipakkhabhūtāti daṭṭhabbā.

330身的柔软性为身柔软。心的柔软性为心柔软。它们以平息身心的僵硬状态为相，以破除身心的僵硬状态为味，以无有抵触为现起，以身心为足处。应知它们是令身心僵硬的邪见、慢等烦恼的对立面。

Kāyassa mudubhāvo kāyamudutā. Cittassa mudubhāvo cittamudutā. Tā kāyacittathaddhabhāvavūpasamalakkhaṇā, kāyacittathaddhabhāvanimmaddanarasā, appaṭighātapaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ thaddhabhāvakaradiṭṭhimānādikilesapaṭipakkhabhūtāti daṭṭhabbā.

331身的适业性为身适业。心的适业性为心适业。它们以平息身心的不适业状态为相，以破除身心的不适业状态为味，以身心成功地取境为现起，以身心为足处。应知它们是令身心不适业的其余诸盖的对立面。应知它们能令对可净信的事物生起净信，能令在有益的行为中达到安稳的运用，犹如纯金一般。

Kāyassa kammaññabhāvo kāyakammaññatā. Cittassa kammaññabhāvo cittakammaññatā. Tā kāyacittaakammaññabhāvavūpasamalakkhaṇā, kāyacittānaṃ akammaññabhāvanimmaddanarasā, kāyacittānaṃ ārammaṇakaraṇasampattipaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ akammaññabhāvakarāvasesanīvaraṇapaṭipakkhabhūtāti daṭṭhabbā. Tā pasādanīyavatthūsu pasādāvahā, hitakiriyāsu viniyogakkhemabhāvāvahā suvaṇṇavisuddhi viyāti daṭṭhabbā.

332身的练达性为身练达。心的练达性为心练达。它们以身心无病状态为相，以破除身心的病态为味，以无有过患为现起，以身心为足处。应知它们是令身心有病的无信等烦恼的对立面。

Kāyassa pāguññabhāvo kāyapāguññatā. Cittassa pāguññabhāvo cittapāguññatā. Tā kāyacittānaṃ agelaññabhāvalakkhaṇā, kāyacittagelaññanimmaddanarasā, nirādīnavapaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittagelaññakaraassaddhiyādikilesapaṭipakkhabhūtāti daṭṭhabbā.

333身的正直性为身正直。心的正直性为心正直。它们以身心不狡诈为相，以破除身心的歪曲状态为味，以不谄曲为现起，以身心为足处。应知它们是令身心歪曲的谄、诳等烦恼的对立面。

Kāyassa ujukabhāvo kāyujukatā. Cittassa ujukabhāvo cittujukatā. Tā kāyacittānaṃ ajjavalakkhaṇā, kāyacittakuṭilabhāvanimmaddanarasā, ajimhatāpaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ kuṭilabhāvakaramāyāsāṭheyyādikilesapaṭipakkhabhūtāti daṭṭhabbā.

334‘能忆念’故为念。‘能正知’故为正知；意思是：从各方面、以各种方式而了知。应知它依此四种而分类：有益正知、适宜正知、行处正知、不痴正知。而它们的相、味等，应依在念根、慧根中所说的方式而了知。如此，前文已说过的这一对法，在此处是依其资助作用而再次被把握的。

Saratīti sati. Sampajānātīti sampajaññaṃ; samantato pakārehi jānātīti attho. Sātthakasampajaññaṃ sappāyasampajaññaṃ gocarasampajaññaṃ asammohasampajaññanti imesaṃ catunnaṃ panassa vasena bhedo veditabbo. Lakkhaṇādīni ca tesaṃ satindriyapaññindriyesu vuttanayeneva veditabbāni. Iti heṭṭhā vuttamevetaṃ dhammadvayaṃ puna imasmiṃ ṭhāne upakāravasena gahitaṃ.

335‘令欲贪等敌对法止息’故为奢摩他。‘以无常等种种行相而观见诸法’故为毗婆舍那。从意义上说，这些即是慧。这两种的相、味等，前文已说。然而在此处，它们是依‘双运’的角度而被把握的。

Kāmacchandādayo paccanīkadhamme sametīti samatho. Aniccādivasena vividhehi ākārehi dhamme passatīti vipassanā. Paññāvesā atthato. Imesampi dvinnaṃ lakkhaṇādīni heṭṭhā vuttāneva. Idha panete yuganaddhavasena gahitā.

336‘能策励俱生法’故为策励。因为是称为掉举的散乱的对立面，所以是不散乱。这些的相、味等，前文已说。然而在此处，应知这一对法是为了将精进与定连接起来而被把握的。

Sahajātadhamme paggaṇhātīti paggāho. Uddhaccasaṅkhātassa vikkhepassa paṭipakkhabhāvato na vikkhepoti avikkhepo. Etesampi lakkhaṇādīni heṭṭhā vuttāneva. Idha panetaṃ dvayaṃ vīriyasamādhiyojanatthāya gahitanti veditabbaṃ.

361杂品之解释

Yevāpanakavaṇṇanā

337或者，在那个时候，如果还有其他依缘而生起的非色法，这些法都是善的。并非仅仅按照词句次第所列出的这五十余种法，而是当欲界、三因、与喜俱行、第一无行的大心生起时，在那个时候，还有其他与那些触等相应而生起的法，它们各自依适当的缘而生起，由于没有色法而称为非色，从自性上可被认知的法，所有这些法都是善的。

Ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā, ime dhammā kusalāti ‘phasso hoti…pe… avikkhepo hotī’ti na kevalaṃ padapaṭipāṭiyā uddiṭṭhā ime paropaṇṇāsadhammā eva, atha kho yasmiṃ samaye kāmāvacaraṃ tihetukaṃ somanassasahagataṃ paṭhamaṃ asaṅkhārikaṃ mahācittaṃ uppannaṃ hoti, tasmiṃ samaye ye vā pana aññepi tehiyeva phassādīhi sampayuttā hutvā pavattamānā atthi, attano attano anurūpaṃ paccayaṃ paṭicca samuppannā rūpābhāvena arūpino, sabhāvato upalabbhamānā dhammā sabbepi ime dhammā kusalā.

338至此，依心所分在圣典中所列的五十余种法已阐明，法王再以‘或任何其他’的方式开示另外九种法。因为在诸经文中，这九种法被认知为：‘欲、胜解、作意、中舍性、悲、喜、身恶行离、语恶行离、邪命离’。而在此大心中，有想要造作善法的欲，但依心所分未列入圣典。它在此处以‘或任何其他’的方式被摄受。

Ettāvatā cittaṅgavasena pāḷiyaṃ āruḷhe paropaṇṇāsadhamme dīpetvā yevāpanakavasena aparepi nava dhamme dhammarājā dīpeti. Tesu tesu hi suttapadesu ‘chando adhimokkho manasikāro tatramajjhattatā karuṇā muditā kāyaduccaritavirati vacīduccaritavirati micchājīvaviratī’ti ime nava dhammā paññāyanti. Imasmiñcāpi mahācitte kattukamyatākusaladhammacchando atthi, cittaṅgavasena pana pāḷiyaṃ na āruḷho. So idha yevāpanakavasena gahito.

339胜解存在，作意存在，中舍性存在。慈的前分存在；当无嗔已被摄受时，它即已被摄受。悲的前分存在，喜的前分存在。舍的前分存在；然而当中舍性已被摄受时，它即已被摄受。正语存在，正业存在。正命存在；但依心所分未列入圣典。它在此处以‘或任何其他’的方式被摄受。

Adhimokkho atthi, manasikāro atthi, tatramajjhattatā atthi. Mettāpubbabhāgo atthi; so adose gahite gahito eva hoti. Karuṇāpubbabhāgo atthi, muditāpubbabhāgo atthi. Upekkhāpubbabhāgo atthi; so pana tatramajjhattatāya gahitāya gahitova hoti. Sammāvācā atthi, sammākammanto atthi. Sammāājīvo atthi; cittaṅgavasena pana pāḷiyaṃ na āruḷho. Sopi idha yevāpanakavasena gahito.

340在这九种法中，欲、胜解、作意、中舍性这四种法在同一刹那可得，其余的在不同的刹那。当以此心断除邪语，以离的方式圆满正语时，那时欲等四种与正语这五种在同一刹那可得。当断除邪业，以离的方式圆满正业时……当断除邪命，以离的方式圆满正命时……当修习悲的遍作时……当修习喜的遍作时，那时欲等四种与喜的前分这五种在同一刹那可得。然而，除了这些情况，在布施者、持戒者、修习瑜伽业处者那里，只有四种无过失支可得。

Imesu pana navasu chando adhimokkho manasikāro tatramajjhattatāti ime cattārova ekakkhaṇe labbhanti, sesā nānākkhaṇe. Yadā hi iminā cittena micchāvācaṃ pajahati, virativasena sammāvācaṃ pūreti, tadā chandādayo cattāro, sammāvācā cāti ime pañca ekakkhaṇe labbhanti. Yadā micchākammantaṃ pajahati, virativasena sammākammantaṃ pūreti…pe… micchāājīvaṃ pajahati, virativasena sammāājīvaṃ pūreti…pe… yadā karuṇāya parikammaṃ karoti…pe… yadā muditāya parikammaṃ karoti, tadā chandādayo cattāro, muditāpubbabhāgo cāti ime pañca ekakkhaṇe labbhanti. Ito pana muñcitvā, dānaṃ dentassa sīlaṃ pūrentassa yoge kammaṃ karontassa cattāri apaṇṇakaṅgāneva labbhanti.

341在这些九种‘或任何其他’法中，‘欲’是想要造作的同义词。因此，欲以想要造作为特相，以寻求所缘为作用，以需要所缘为现起。其近因即是那个所缘。应视此欲为心在执取所缘时如同伸手一般。

Evametesu navasu yevāpanakadhammesu ‘chando’ti kattukamyatāyetaṃ adhivacanaṃ. Tasmā so kattukamyatālakkhaṇo chando, ārammaṇapariyesanaraso, ārammaṇena atthikatāpaccupaṭṭhāno . Tadevassa padaṭṭhānaṃ . Ārammaṇassa gahaṇe cāyaṃ cetaso hatthappasāraṇaṃ viya daṭṭhabbo.

342‘胜解’即确定。它以决断为特相，以不犹豫为作用，以决定为现起，以应决断之法为近因。应视其如同因在所缘上不动而稳固的门柱。

Adhimuccanaṃ ‘adhimokkho’. So sanniṭṭhānalakkhaṇo, asaṃsappanaraso, nicchayapaccupaṭṭhāno sanniṭṭhātabbadhammapadaṭṭhāno. Ārammaṇe niccalabhāvena indakhīlo viya daṭṭhabbo.

343造作即行为，在心上的行为即‘作意’。因为使心不同于先前之心而造作，故亦称作意。此作意有三种：令所缘现起者、令路现起者、令速行现起者。其中，令所缘现起者是心上的行为，故为作意。它以引导为特相，以令相应法连结于所缘为作用，以面向所缘为现起，属于行蕴。应视其如同令相应法现起所缘的御者。而‘令路现起者’是五门转向的别名，‘令速行现起者’是意门转向的别名。此二者非此处所指。

Kiriyā kāro, manasmiṃ kāro ‘manasikāro’. Purimamanato visadisaṃ manaṃ karotītipi manasikāro. Svāyaṃ ārammaṇapaṭipādako vīthipaṭipādako javanapaṭipādakoti tippakāro. Tattha ārammaṇapaṭipādako manasmiṃ kāroti manasikāro. So sāraṇalakkhaṇo, sampayuttānaṃ ārammaṇe sampayojanaraso, ārammaṇābhimukhabhāvapaccupaṭṭhāno, saṅkhārakkhandhapariyāpanno. Ārammaṇapaṭipādakattena sampayuttānaṃ sārathi viya daṭṭhabbo. Vīthipaṭipādakoti pana pañcadvārāvajjanassetaṃ adhivacanaṃ. Javanapaṭipādakoti manodvārāvajjanassa. Na te idha adhippetā.

344于那些法中的中舍状态，即‘中舍性’。它以令心与心所平等运行为特相，以阻止不足与过度为作用，或以断除偏袒为作用；以中舍状态为现起。应视其如同以平等观照的方式，令心与心所平等运行的御者，观照着良驹。

Tesu dhammesu majjhattatā ‘tatramajjhattatā’. Sā cittacetasikānaṃ samavāhitalakkhaṇā, ūnādhikanivāraṇarasā, pakkhapātupacchedanarasā vā; majjhattabhāvapaccupaṭṭhānā. Cittacetasikānaṃ ajjhupekkhanavasena samappavattānaṃ ājāneyyānaṃ ajjhupekkhanasārathi viya daṭṭhabbā.

345‘悲与喜’将在梵住解说中阐明。唯一区别在于：那些达到安止的属于色界，而此处属于欲界。

‘Karuṇāmuditā’ brahmavihāraniddese āvi bhavissanti. Kevalañhi tā appanappattā rūpāvacarā, idha kāmāvacarāti ayameva viseso.

346远离身恶行，即‘身恶行离’。其余二词亦同此理。从特相等而言，这三者皆以不违越身恶行等事为特相；即所谓以不践踏为特相。以从身恶行等事退缩为作用，以不造作为现起，以信、惭、愧、少欲等功德为近因。应视其为心对恶行的背离状态。

Kāyaduccaritato virati ‘kāyaduccaritavirati’. Sesapadadvayepi eseva nayo. Lakkhaṇādito panetā tissopi kāyaduccaritādivatthūnaṃ avītikkamalakkhaṇā; amaddanalakkhaṇāti vuttaṃ hoti. Kāyaduccaritādivatthuto saṅkocanarasā, akiriyapaccupaṭṭhānā, saddhāhirottappaappicchatādiguṇapadaṭṭhānā. Pāpakiriyato cittassa vimukhībhāvabhūtāti daṭṭhabbā.

347如此，触等五十六种，加上以‘或任何其他’方式所说的九种，在此法开示品中总共有六十五法句。其中，在一刹那中，有时有六十一法，有时有六十法。因为依圆满正语等方式，在生起时的五种情况下有六十一法。在那些情况之外的一种情况下有六十法。然而，若除去‘或任何其他’法，依圣典文句所摄受的只有五十六法。但以未摄受而摄受的方式，此处有触等五法、寻、伺、喜、心一境性、五根、惭力与愧力二力、无贪与无嗔二根、身轻安与心轻安等十二法，共三十法。

Iti phassādīni chappaññāsa yevāpanakavasena vuttāni navāti sabbānipi imasmiṃ dhammuddesavāre pañcasaṭṭhi dhammapadāni bhavanti. Tesu ekakkhaṇe kadāci ekasaṭṭhi bhavanti, kadāci samasaṭṭhi. Tāni hi sammāvācāpūraṇādivasena. Uppattiyaṃ pañcasu ṭhānesu ekasaṭṭhi bhavanti. Tehi mutte ekasmiṃ ṭhāne samasaṭṭhi bhavanti. Ṭhapetvā pana yevāpanake pāḷiyaṃ yathārutavasena gayhamānāni chappaññāsāva honti. Aggahitaggahaṇena panettha phassapañcakaṃ, vitakko vicāro pīti cittekaggatā, pañcindriyāni, hiribalaṃ ottappabalanti dve balāni, alobho adosoti dve mūlāni, kāyapassaddhicittapassaddhiādayo dvādasa dhammāti samatiṃsa dhammā honti.

348在这三十法中，有十八法是不带词缀的，有十二法是带词缀的。哪十八法？触、想、思、伺、喜、命根，以及身轻安等十二法，这十八法是不带词缀的。受、心、寻、心一境性，信根、精进根、念根、慧根，惭力、愧力，无贪、无嗔，这十二法是带词缀的。其中，七法在两种场合被分别解说，一法在三种场合，两法在四种场合，一法在六种场合，一法在七种场合被分别解说。

Tesu samatiṃsāya dhammesu aṭṭhārasa dhammā avibhattikā honti, dvādasa savibhattikā. Katame aṭṭhārasa? Phasso saññā cetanā vicāro pīti jīvitindriyaṃ, kāyapassaddhiādayo dvādasa dhammāti ime aṭṭhārasa avibhattikā. Vedanā cittaṃ vitakko cittekaggatā, saddhindriyaṃ vīriyindriyaṃ satindriyaṃ paññindriyaṃ, hiribalaṃ ottappabalaṃ, alobho adosoti ime dvādasa dhammā savibhattikā. Tesu satta dhammā dvīsu ṭhānesu vibhattā, eko tīsu, dve catūsu, eko chasu, eko sattasu ṭhānesu vibhatto.

349如何说？心、寻、信、惭、愧、无贪、无嗔，这七法在两种场合被分别解说。

Kathaṃ? Cittaṃ vitakko saddhā hirī ottappaṃ alobho adosoti ime satta dvīsu ṭhānesu vibhattā.

350其中，先说心：当涉及触五法时，被称为“心”；当涉及根时，被称为“意根”。寻：当涉及禅支时，被称为“寻”；当涉及道支时，被称为“正思惟”。信：当涉及根时，被称为“信根”；当涉及力时，被称为“信力”。惭：当涉及力时，被称为“惭力”；当涉及世间护法二法时，被称为“惭”。愧也是同样的道理。无贪：当涉及根时，被称为“无贪”；当涉及业道时，被称为“无贪求”。无嗔：当涉及根时，被称为“无嗔”；当涉及业道时，被称为“无嗔恚”。这七法在两种场合被分别解说。

Etesu hi cittaṃ tāva phassapañcakaṃ patvā cittaṃ hotīti vuttaṃ, indriyāni patvā manindriyanti. Vitakko jhānaṅgāni patvā vitakko hotīti vutto, maggaṅgāni patvā sammāsaṅkappoti. Saddhā indriyāni patvā saddhindriyaṃ hotīti vuttā, balāni patvā saddhābalanti. Hirī balāni patvā hiribalaṃ hotīti vuttā, lokapāladukaṃ patvā hirīti. Ottappepi eseva nayo. Alobho mūlaṃ patvā alobho hotīti vutto, kammapathaṃ patvā anabhijjhāti. Adoso mūlaṃ patvā adoso hotīti vutto, kammapathaṃ patvā abyāpādoti. Ime satta dvīsu ṭhānesu vibhattā.

351受则当涉及触五法时，被称为“受”；当涉及禅支时，被称为“乐”；当涉及根时，被称为“喜根”。如此，一法在三种场合被分别解说。

Vedanā pana phassapañcakaṃ patvā vedanā hotīti vuttā, jhānaṅgāni patvā sukhanti, indriyāni patvā somanassindriyanti. Evaṃ eko dhammo tīsu ṭhānesu vibhatto.

352精进则当涉及根时，被称为“精进根”；当涉及道支时，被称为“正精进”；当涉及力时，被称为“精进力”；当涉及对治二法时，被称为“策励”。念也是：当涉及根时，被称为“念根”；当涉及道支时，被称为“正念”；当涉及力时，被称为“念力”；当涉及对治二法时，被称为“念”。如此，这两法在四种场合被分别解说。

Vīriyaṃ pana indriyāni patvā vīriyindriyaṃ hotīti vuttaṃ, maggaṅgāni patvā sammāvāyāmoti, balāni patvā vīriyabalanti, piṭṭhidukaṃ patvā paggāhoti. Satipi indriyāni patvā satindriyaṃ hotīti vuttā, maggaṅgāni patvā sammāsatīti, balāni patvā satibalanti, piṭṭhidukaṃ patvā sati hotīti vuttā. Evaṃ ime dve dhammā catūsu ṭhānesu vibhattā.

353定则当涉及禅支时，被称为“心一境性”；当涉及根时，被称为“定根”；当涉及道支时，被称为“正定”；当涉及力时，被称为“定力”；当涉及对治二法时，被称为“止”和“无散乱”。如此，这一法在六种场合被分别解说。

Samādhi pana jhānaṅgāni patvā cittassekaggatā hotīti vutto, indriyāni patvā samādhindriyanti, maggaṅgāni patvā sammāsamādhīti. Balāni patvā samādhibalanti, piṭṭhidukaṃ patvā samatho avikkhepoti. Evamayaṃ eko dhammo chasu ṭhānesu vibhatto.

354慧则当涉及根时，被称为“慧根”；当涉及道支时，被称为“正见”；当涉及力时，被称为“慧力”；当涉及根时，被称为“无痴”；当涉及业道时，被称为“正见”；当涉及对治二法时，被称为“正知”和“观”。如此，一法在七种场合被分别解说。

Paññā pana indriyāni patvā paññindriyaṃ hotīti vuttā, maggaṅgāni patvā sammādiṭṭhīti, balāni patvā paññābalanti, mūlāni patvā amohoti, kammapathaṃ patvā sammādiṭṭhīti, piṭṭhidukaṃ patvā sampajaññaṃ vipassanāti. Evaṃ eko dhammo sattasu ṭhānesu vibhatto.

355然而，如果有人这样说：“这里并没有什么新东西，只是把前面已经拿过的再拿过来，在各个场合填满词句而已；这种没有连贯的讲述，就像盗贼带来的物品一样杂乱无章，又像牛群走过的路上被搅乱的草一样，是不知而说。”应当这样反驳他：“不要这样说。”并告诉他：“诸佛的说法没有不连贯的，必定是连贯的。也没有不知而说的，一切都是知而说。因为正等正觉者了知诸法的各自作用，了知之后，依作用而赋予词缀：了知十八法各有一种作用，便在每一种场合赋予词缀；了知七法各有两种作用，便在两种两种场合赋予词缀；了知受有三种作用，便在三种场合赋予词缀；了知精进与念各有四种作用，便在四种四种场合赋予词缀；了知定有六种作用，便在六种场合赋予词缀；了知慧有七种作用，便在七种场合赋予词缀。”

Sace pana koci vadeyya – ‘ettha apubbaṃ nāma natthi, heṭṭhā gahitameva gaṇhitvā tasmiṃ tasmiṃ ṭhāne padaṃ pūritaṃ, ananusandhikā kathā uppaṭipāṭiyā corehi ābhatabhaṇḍasadisā, goyūthena gatamagge ālulitatiṇasadisā ajānitvā kathitā’ti, so ‘māheva’nti paṭisedhetvā vattabbo – ‘buddhānaṃ desanā ananusandhikā nāma natthi, sānusandhikā va hoti. Ajānitvā kathitāpi natthi, sabbā jānitvā kathitāyeva. Sammāsambuddho hi tesaṃ tesaṃ dhammānaṃ kiccaṃ jānāti, taṃ ñatvā kiccavasena vibhattiṃ āropento aṭṭhārasa dhammā ekekakiccāti ñatvā ekekasmiṃ ṭhāne vibhattiṃ āropesi. Satta dhammā dvedvekiccāti ñatvā dvīsu dvīsu ṭhānesu vibhattiṃ āropesi. Vedanā tikiccāti ñatvā tīsu ṭhānesu vibhattiṃ āropesi. Vīriyasatīnaṃ cattāri cattāri kiccānīti ñatvā catūsu catūsu ṭhānesu vibhattiṃ āropesi. Samādhi chakiccoti ñatvā chasu ṭhānesu vibhattiṃ āropesi. Paññā sattakiccāti ñatvā sattasu ṭhānesu vibhattiṃ āropesi’.

356这里有一个比喻：据说有一位聪明的国王，在独处时心想：“这属于王室的财物不能随便消耗，我要按照技艺的相应程度增加酬劳。”于是，他召集所有工匠，说：“把那些懂得一门技艺的人叫来。”这样叫来时，有十八个人站了起来。他给每人一份酬劳后，就让他们回去了。当说“懂得两门技艺的人来”时，有七个人来了。他给他们每人两份酬劳。当说“懂得三门技艺的人来”时，只有一个人来。他给了他三份酬劳。当说“懂得四门技艺的人来”时，有两个人来了。他给他们每人四份酬劳。当说“懂得五门技艺的人来”时，没有人来。当说“懂得六门技艺的人来”时，只有一个人来。他给了他六份酬劳。当说“懂得七门技艺的人来”时，只有一个人来。他给了他七份酬劳。

Tatridaṃ opammaṃ – eko kira paṇḍito rājā rahogato cintesi – ‘imaṃ rājakulasantakaṃ na yathā vā tathā vā khāditabbaṃ, sippānucchavikaṃ vetanaṃ vaḍḍhessāmī’ti. So sabbe sippike sannipātāpetvā ‘ekekasippajānanake pakkosathā’ti āha. Evaṃ pakkosiyamānā aṭṭhārasa janā uṭṭhahiṃsu. Tesaṃ ekekaṃ paṭivīsaṃ dāpetvā vissajjesi. ‘Dve dve sippāni jānantā āgacchantū’ti vutte pana satta janā āgamaṃsu. Tesaṃ dve dve paṭivīse dāpesi. ‘Tīṇi sippāni jānantā āgacchantū’ti vutte ekova āgacchi. Tassa tayo paṭivīse dāpesi. ‘Cattāri sippāni jānantā āgacchantū’ti vutte dve janā āgamaṃsu. Tesaṃ cattāri cattāri paṭivīse dāpesi. ‘Pañca sippāni jānantā āgacchantū’ti vutte ekopi nāgacchi . ‘Cha sippāni jānantā āgacchantū’ti vutte ekova āgacchi. Tassa cha paṭivīse dāpesi. ‘Satta sippāni jānantā āgacchantū’ti vutte ekova āgacchi. Tassa satta paṭivīse dāpesi.

357其中，聪明的国王如同无上的法王。懂得技艺的人如同依心与心所而生起的诸法。按技艺相应增加酬劳，如同依作用而赋予诸法词缀。

Tattha paṇḍito rājā viya anuttaro dhammarājā. Sippajānanakā viya cittacittaṅgavasena uppannā dhammā. Sippānucchavikavetanavaḍḍhanaṃ viya kiccavasena tesaṃ tesaṃ dhammānaṃ vibhattiāropanaṃ.

358然而，所有这些法，依触五法、依禅支、依根、依道、依力、依根、依业道、依世间护法、依轻安、依轻快性、依柔软性、依适业性、依熟练性、依正直性、依念与正知、依止与观、依策励与无散乱，共有十七组。

Sabbepi panete dhammā phassapañcakavasena jhānaṅgavasena indriyavasena maggavasena balavasena mūlavasena kammapathavasena lokapālavasena passaddhivasena lahutāvasena mudutāvasena kammaññatāvasena pāguññatāvasena ujukatāvasena satisampajaññavasena samathavipassanāvasena paggāhāvikkhepavasenāti sattarasa rāsayo hontīti.

384法列举品之解说已毕。

Dhammuddesavārakathā niṭṭhitā.

359欲界善心之解说品

Kāmāvacarakusalaṃ niddesavārakathā

22. 现在，为了将那些在法列举品中已列入经文的五十六个词分别解说而示之，以“彼时，什么是触”等方式开始了解说品。

2. Idāni tāneva dhammuddesavāre pāḷiāruḷhāni chappaññāsa padāni vibhajitvā dassetuṃ ‘katamo tasmiṃ samaye phasso hotī’tiādinā nayena niddesavāro āraddho.

361在此，首先关于提问，其义如此：当说“在欲界善、与喜俱行、三因、非造作的广大心生起之时，那时有触”时，应知所有提问中，皆以此方式——“那个触是什么？”——来理解其义。

Tattha pucchāya tāva ayamattho – yasmiṃ samaye kāmāvacaraṃ kusalaṃ somanassasahagataṃ tihetukaṃ asaṅkhārikaṃ mahācittaṃ uppajjati, tasmiṃ samaye phasso hotīti vutto, katamo so phassoti iminā nayena sabbapucchāsu attho veditabbo.

362“那时那个触”：在那时，以触击作用而生起的那个触，就是“触”。这是显示触的自性，故称为自性句。“触击”是触击的行相。“合触”也是触击的行相，只是通过加前缀而扩展了词语。“已合触的状态”即合触之体性。然而，此处的连接是：在那时，以触击作用而有的触，在那时的触击，在那时的合触，在那时的已合触状态；或者，在那时，以触击作用而有的触，也以其他方式被称为触击、合触、已合触状态——这就是“那时有触”。在受等诸词的解说中，也应以此方式理解词句的连接。

Yo tasmiṃ samaye phassoti tasmiṃ samaye yo phusanakavasena uppanno phasso, so phassoti. Idaṃ phassassa sabhāvadīpanato sabhāvapadaṃ nāma. Phusanāti phusanākāro. Samphusanāti phusanākārova upasaggena padaṃ vaḍḍhetvā vutto. Samphusitattanti samphusitabhāvo. Ayaṃ panettha yojanā – yo tasmiṃ samaye phusanakavasena phasso, yā tasmiṃ samaye phusanā, yā tasmiṃ samaye samphusanā, yaṃ tasmiṃ samaye samphusitattaṃ; atha vā, yo tasmiṃ samaye phusanavasena phasso, aññenāpi pariyāyena phusanā samphusanā samphusitattanti vuccati, ayaṃ tasmiṃ samaye phasso hotīti. Vedanādīnampi niddesesu imināva nayena padayojanā veditabbā.

363然而，此处有一个通用于一切处的分别（vibhatti）判定。世尊首先将欲界善广大心加以分类显示，以母诵方式安立了五十余词，然后再一一取词而赋予分别；这些词在进入分别时，由三种原因而进入分别；当它们成为不同时，由四种原因而成为不同。此外，此处的再释（apara-dīpanā）则涉及两种情形。如何呢？这些词由词形、前缀、义理这三种原因而进入分别。其中，应知“忿怒、忿怒行相、已忿怒状态”，“嗔、嗔恚行相、已嗔恚状态”，如是乃由词形而进入分别。在此，同一个“忿怒”即由词形如此进入分别。而“行、伺、随伺、近伺”，应知乃由前缀而进入分别。“聪慧、善巧、明智、广慧、思惟、审察”，应知乃由义理而进入分别。在那些词的解说中，首先在触词的解说里，这三种分别都可获得。因为“触、触击”是由词形而进入分别；“合触”是由前缀而进入分别；“已合触状态”是由义理而进入分别。应以此方式理解一切词解说中的进入分别。

Ayaṃ panettha sabbasādhāraṇo vibhattivinicchayo. Yānimāni bhagavatā paṭhamaṃ kāmāvacaraṃ kusalaṃ mahācittaṃ bhājetvā dassentena atirekapaṇṇāsapadāni mātikāvasena ṭhapetvā puna ekekapadaṃ gahetvā vibhattiṃ āropitāni, tāni vibhattiṃ gacchantāni tīhi kāraṇehi vibhattiṃ gacchanti; nānā hontāni catūhi kāraṇehi nānā bhavanti. Aparadīpanā panettha dve ṭhānāni gacchati. Kathaṃ? Etānihi byañjanavasena upasaggavasena atthavasenāti imehi tīhi kāraṇehi vibhattiṃ gacchanti. Tattha kodho kujjhanā kujjhitattaṃ, doso dussanā dussitattanti evaṃ byañjanavasena vibhattigamanaṃ veditabbaṃ. Ettha hi ekova kodho byañjanavasena evaṃ vibhattiṃ gato. Cāro vicāro anuvicāro upavicāroti evaṃ pana upasaggavasena vibhattigamanaṃ veditabbaṃ. Paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhāti evaṃ atthavasena vibhattigamanaṃ veditabbaṃ. Tesu phassapadaniddese tāva imā tissopi vibhattiyo labbhanti. ‘Phasso phusanā’ti hi byañjanavasena vibhattigamanaṃ hoti. ‘Samphusanā’ti upasaggavasena. ‘Samphusitatta’nti atthavasena. Iminā nayena sabbapadaniddesesu vibhattigamanaṃ veditabbaṃ.

364然而，当它们成为不同时，由名称不同、特相不同、作用不同、遮止不同这四种原因而成为不同。其中，“那时什么是有恚？那时那个嗔、嗔恚……”（《法集论》419）在此，“有恚”或“嗔”，这两者其实都是“忿怒”，只是由名称而成为不同。应知如此由“名称不同”而成为不同。

Nānā hontānipi pana nāmanānattena lakkhaṇanānattena kiccanānattena paṭikkhepanānattenāti imehi catūhi kāraṇehi nānā honti. Tattha katamo tasmiṃ samaye byāpādo hoti? Yo tasmiṃ samaye doso dussanāti (dha. sa. 419) ettha byāpādoti vā, dosoti vā, dvepi ete kodho eva, nāmena nānattaṃ gatāti. Evaṃ ‘nāmanānattena’ nānattaṃ veditabbaṃ.

365又以积聚之义，五蕴即是一蕴。然而在此，色以变坏为特相，受以领纳为特相，想以认知为特相，思以策励为特相，识以了别为特相——由此特相不同而成为五蕴。应知如此由“特相不同”而成为不同。

Rāsaṭṭhena ca pañcapi khandhā ekova khandho hoti. Ettha pana rūpaṃ ruppanalakkhaṇaṃ, vedanā vedayitalakkhaṇā, saññā sañjānanalakkhaṇā, cetanā cetayitalakkhaṇā, viññāṇaṃ vijānanalakkhaṇanti iminā lakkhaṇanānattena pañcakkhandhā honti. Evaṃ ‘lakkhaṇanānattena’ nānattaṃ veditabbaṃ.

366四正勤——“于此，比丘为令未生之恶不善法不生……策励心、精勤”（《分别论》390；《长部》2.402）——同一个精进，由作用不同而出现于四处。应知如此由“作用不同”而成为不同。

Cattāro sammappadhānā – ‘‘idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya…pe… cittaṃ paggaṇhāti padahatī’’ti (vibha. 390; dī. ni. 2.402) ekameva vīriyaṃ kiccanānattena catūsu ṭhānesu āgataṃ. Evaṃ ‘kiccanānattena’ nānattaṃ veditabbaṃ.

367四非正法——尊重忿怒而不尊重正法，尊重覆藏而不尊重正法，尊重利养而不尊重正法，尊重恭敬而不尊重正法——在如此等中（《增支部》4.44），应知由“遮止不同”而成为不同。

Cattāro asaddhammā – kodhagarutā na saddhammagarutā, makkhagarutā na saddhammagarutā, lābhagarutā na saddhammagarutā, sakkāragarutā na saddhammagarutāti, evamādīsu (a. ni. 4.44) pana ‘paṭikkhepanānattena’ nānattaṃ veditabbaṃ.

368然而，这四种不同并非仅在触中获得，在一切触等五法组等中都可获得。因为触有“触”的名称……心有“心”的名称。触以触击为特相，受以领纳为特相，想以认知为特相，思以策励为特相，识以了别为特相。同样，触有触击的作用，受有领纳的作用，想有认知的作用，思有策励的作用，识有了别的作用。应知如此由作用不同而成为不同。

Imāni pana cattāri nānattāni na phasseyeva labbhanti, sabbesupi phassapañcakādīsu labbhanti. Phassassa hi phassoti nāmaṃ…pe… cittassa cittanti. Phasso ca phusanalakkhaṇo, vedanā vedayitalakkhaṇā, saññā sañjānanalakkhaṇā, cetanā cetayitalakkhaṇā, viññāṇaṃ vijānanalakkhaṇaṃ. Tathā phasso phusanakicco, vedanā anubhavanakiccā, saññā sañjānanakiccā, cetanā cetayitakiccā, viññāṇaṃ vijānanakiccanti. Evaṃ kiccanānattena nānattaṃ veditabbaṃ.

369遮止不同在触等五法组中是没有的。然而，在无贪等解说中，以“无贪、无贪着行相、已无贪着状态”等方式而获得。应知如此由“遮止不同”而成为不同。同样，应知在一切词解说中，依所可获得的情况，有这四种不同。

Paṭikkhepanānattaṃ phassapañcamake natthi. Alobhādiniddese pana alobho alubbhanā alubbhitattantiādinā nayena labbhatīti evaṃ paṭikkhepanānattena nānattaṃ veditabbaṃ. Evaṃ sabbapadaniddesesu labbhamānavasena catubbidhampi nānattaṃ veditabbaṃ.

370然而，再释（apara-dīpanā）则涉及两种情形：或是词之赞叹，或是令坚固。正如以杖端按压一般，若只说一次“触”，此词便不名为绽放、庄严、修饰。当反复以词形、前缀、义理而说“触、触击、合触、已合触状态”时，便名为绽放、庄严、修饰。譬如，给幼童沐浴后，穿上悦意的衣服，佩戴花朵，涂饰眼目，然后在其额头仅点一个朱砂点，这并不因此称为彩绘额饰。然而，当以种种颜色围绕而作众多点饰时，才称为彩绘额饰。应知此中道理亦复如是。这称为“词之赞叹”。

Aparadīpanā pana padatthuti vā hoti daḷhīkammaṃ vāti evaṃ dve ṭhānāni gacchati. Yaṭṭhikoṭiyā uppīḷentena viya hi sakimeva phassoti vutte etaṃ padaṃ phullitamaṇḍitavibhūsitaṃ nāma na hoti. Punappunaṃ byañjanavasena upasaggavasena atthavasena ‘phasso phusanā samphusanā samphusitatta’nti vutte phullitamaṇḍitavibhūsitaṃ nāma hoti. Yathā hi daharakumāraṃ nhāpetvā, manoramaṃ vatthaṃ paridahāpetvā pupphāni piḷandhāpetvā akkhīni añjetvā athassa nalāṭe ekameva manosilābinduṃ kareyyuṃ, tassa na ettāvatā cittatilako nāma hoti. Nānāvaṇṇehi pana parivāretvā bindūsu katesu cittatilako nāma hoti. Evaṃsampadamidaṃ veditabbaṃ. Ayaṃ ‘padatthuti’ nāma.

371以字词、前缀、义理的方式反复宣说，即名为“坚固作用”。正如单说“朋友”、“大德”、“夜叉”、“蛇”时，并不成为坚固作用。而当说“朋友、朋友”、“大德、大德”、“夜叉、夜叉”、“蛇、蛇”时，则成为坚固作用。同样地，仅说一次“触”，如同用杖端按压一次，其词并不成为坚固作用。唯有以字词、前缀、义理的方式反复宣说“触、触击、遍触、遍触性”时，才名为“坚固作用”。如此，后文阐明将涉及两处。依于此，在可得的词义解说中，一切处皆应了知其义。

Byañjanavasena upasaggavasena atthavasena ca punappunaṃ bhaṇanameva daḷhīkammaṃ nāma. Yathā hi ‘āvuso’ti vā ‘bhante’ti vā ‘yakkho’ti vā ‘sappo’ti vā vutte daḷhīkammaṃ nāma na hoti. ‘Āvuso āvuso’‘bhante bhante’‘yakkho yakkho’‘sappo sappo’ti vutte pana daḷhīkammaṃ nāma hoti. Evameva sakideva yaṭṭhikoṭiyā uppīḷentena viya ‘phasso’ti vutte padaṃ daḷhīkammaṃ nāma na hoti. Punappunaṃ byañjanavasena upasaggavasena atthavasena ‘phasso phusanā samphusanā samphusitatta’nti vutteyeva ‘daḷhīkammaṃ’ nāma hotīti. Evaṃ aparadīpanā dve ṭhānāni gacchati. Etassāpi vasena labbhamānakapadaniddesesu sabbattha attho veditabbo.

372“此于彼时有触”的意思是：当最初欲界大善心生起之时，于彼时，此即名为触。以上是触词解说的注释。然而，此后对于受等词的解说，我们仅注释其特殊之处。其余内容应依此处所说的方法来理解。

Ayaṃ tasmiṃ samaye phasso hotīti yasmiṃ samaye paṭhamaṃ kāmāvacaraṃ mahākusalacittaṃ uppajjati, tasmiṃ samaye ayaṃ phasso nāma hotīti attho. Ayaṃ tāva phassapadaniddesassa vaṇṇanā. Ito paresu pana vedanādīnaṃ padānaṃ niddesesu visesamattameva vaṇṇayissāma. Sesaṃ idha vuttanayeneva veditabbaṃ.

33. 在“于彼时，何种为受”中，虽以“何种于彼时受”开始，但依乐词而说“yaṃ”。在“彼相应意识界触生”中，“彼相应”是指与彼乐相应的、适合的。此“彼相应”一词也有适合之义。如所说：“谈论彼相应、适合彼之事”（中部3.246）。或者，由那些色等所缘及此乐的缘而生起，故亦为“彼相应”。意识本身依无众生义而称为“界”，故为“意识界”。从触而生，或于触中生，故为“触生”。依止于心故，为“心所”。以甜美之义为“乐”。此即所说：于彼时，依前述之义，由彼相应意识界触生的心所乐，此于彼时即是受。应知如此与一切词句的连结。

3.Yaṃ tasmiṃ samayeti ettha kiñcāpi katamā tasmiṃ samaye vedanā hotīti āraddhaṃ, ‘sātapadavasena pana ‘ya’nti vuttaṃ. Tajjāmanoviññāṇadhātusamphassajanti ettha ‘tajjā’ vuccati tassa sātasukhassa anucchavikā sāruppā. Anucchavikatthopi hi ayaṃ ‘tajjā’-saddo hoti. Yathāha – ‘‘tajjaṃ tassāruppaṃ kathaṃ mantetī’’ti (ma. ni. 3.246). Tehi vā rūpādīhi ārammaṇehi imassa ca sukhassa paccayehi jātātipi tajjā. Manoviññāṇameva nissattaṭṭhena dhātūti manoviññāṇadhātu. Samphassato jātaṃ, samphasse vā jātanti samphassajaṃ. Cittanissitattā cetasikaṃ. Madhuraṭṭhena sātaṃ. Idaṃ vuttaṃ hoti – yaṃ tasmiṃ samaye yathāvuttena atthena tajjāya manoviññāṇadhātuyā samphassajaṃ cetasikaṃ sātaṃ, ayaṃ tasmiṃ samaye vedanā hotīti. Evaṃ sabbapadehi saddhiṃ yojanā veditabbā.

374现在，在“心所乐”等中，以“心所”一词排除身乐，以“乐”一词排除心所苦。“心触生”是指于心触中生起。乐、乐受：是指乐受，非不乐受；是乐受，非苦受。后面三个词是以阴性词性而说。是乐受，非不乐受；是乐受，非苦受。此即此处之义。

Idāni cetasikaṃ sukhantiādīsu cetasikapadena kāyikasukhaṃ paṭikkhipati, sukhapadena cetasikaṃ dukkhaṃ. Cetosamphassajanti cittasamphasse jātaṃ. Sātaṃ sukhaṃ vedayitanti sātaṃ vedayitaṃ, na asātaṃ vedayitaṃ; sukhaṃ vedayitaṃ, na dukkhaṃ vedayitaṃ. Parato tīṇi padāni itthiliṅgavasena vuttāni. Sātā vedanā, na asātā; sukhā vedanā, na dukkhāti. Ayameva panettha attho.

44. 在想解说中，“彼相应意识界触生”是指于彼相应、适合彼不善想的意识界之触中生起。“想”是自性名。“认知”是认知的行相。“认知性”是认知的状态。

4. Saññāniddese tajjāmanoviññāṇadhātusamphassajāti tassākusalasaññāya anucchavikāya manoviññāṇadhātuyā samphassamhi jātā. Saññāti sabhāvanāmaṃ. Sañjānanāti sañjānanākāro. Sañjānitattanti sañjānitabhāvo.

55. 在思解说中，亦应依此方法了知。

5.Cetanāniddesepi imināva nayena veditabbo.

377在心的解说中，因种种思虑而称为“心”。能衡量、了知所缘，故称为“意”。“意”即是意本身。然而，在“空中游行的罗网，此游行者是意所成”（相应部1.151；大品33）中，此处相应法被称为“意所成”。

Cittaniddese cittavicittatāya cittaṃ. Ārammaṇaṃ minamānaṃ jānātīti mano. Mānasanti mano eva. ‘‘Antalikkhacaro pāso yvāyaṃ carati mānaso’’ti (saṃ. ni. 1.151; mahāva. 33) hi ettha pana sampayuttakadhammo ‘mānaso’ti vutto.

378“世尊！您的弟子，乐于教法，

‘‘Kathañhi bhagavā tuyhaṃ, sāvako sāsane rato;

379未得意者、有学，若于众人中命终，当如何？”（相应部1.159）

Appattamānaso sekkho, kālaṃ kayirā jane sutā’’ti. (saṃ. ni. 1.159);

380此处，阿罗汉果被称为“意”。但在这里，“意”即是意。此词是为了字词而扩展的。

Ettha arahattaṃ ‘mānasa’nti vuttaṃ. Idha pana ‘manova’ mānasaṃ. Byañjanavasena hetaṃ padaṃ vaḍḍhitaṃ.

381“心”即心。“我将抛散你的心，或碎裂你的心”（相应部1.237；经集·阿拉瓦迦经）中，此处胸被称为心。“从心，我思惟以心了知心”（中部1.63）中，此处指心。“肾脏、心脏”（长部2.377；中部1.110）中，此处指心所依处。但在这里，心本身以内含之义而称为“心”。彼心以清净之义而称为“洁白”。这是就结生心而说。如所说：“比丘们，此心是光净的，但它被客尘烦恼所染污”（增支部1.49）。然而，由于从此而出，不善心也被称为“洁白”，如同从恒河流出的河称为恒河，从哥达瓦利河流出的河称为哥达瓦利河。

Hadayanti cittaṃ. ‘‘Cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmī’’ti (saṃ. ni. 1.237; su. ni. āḷavakasutta) ettha uro hadayanti vuttaṃ. ‘‘Hadayā hadayaṃ maññe aññāya tacchatī’’ti (ma. ni. 1.63) ettha cittaṃ. ‘‘Vakkaṃ hadaya’’nti (dī. ni. 2.377; ma. ni. 1.110) ettha hadayavatthu. Idha pana cittameva abbhantaraṭṭhena ‘hadaya’nti vuttaṃ. Tameva parisuddhaṭṭhena paṇḍaraṃ. Bhavaṅgaṃ sandhāyetaṃ vuttaṃ. Yathāha – ‘‘pabhassaramidaṃ, bhikkhave, cittaṃ, tañca kho āgantukehi upakkilesehi upakkiliṭṭha’’nti (a. ni. 1.49). Tato nikkhantattā pana akusalampi, gaṅgāya nikkhantā nadī gaṅgā viya, godhāvarito nikkhantā godhāvarī viya ca, paṇḍarantveva vuttaṃ.

382“意、意处”：此处，取“意”是为了说明意本身的处义。以此表明：“这不是像天处那样，因为是意的处而称为意处，而是意本身就是处，即意处。”其中，应以住处义、矿藏义、集会处义、生起处义、原因义来理解“处”。如同世间中，“自在天处、婆薮天处”等中，住处被称为处。“金处、银处”等中，矿藏被称为处。在教法中，“鸟群栖息于可意的处所”（增支部5.38）等中，集会处被称为处。“南方是牛的处所”等中，生起处被称为处。“在彼彼处，当念有念处时，即得为证者”（中部3.158）等中，原因被称为处。而在这里，以生起处义、集会处义、原因义，三种皆可适用。

Mano manāyatananti idha pana manoggahaṇaṃ manasseva āyatanabhāvadīpanatthaṃ. Tenetaṃ dīpeti – ‘nayidaṃ devāyatanaṃ viya manassa āyatanattā manāyatanaṃ, atha kho mano eva āyatanaṃ manāyatana’nti. Tattha nivāsaṭhānaṭṭhena ākaraṭṭhena samosaraṇaṭhānaṭṭhena sañjātidesaṭṭhena kāraṇaṭṭhena ca āyatanaṃ veditabbaṃ. Tathā hi loke ‘issarāyatanaṃ vāsudevāyatana’ntiādīsu nivāsaṭṭhānaṃ āyatananti vuccati. ‘Suvaṇṇāyatanaṃ rajatāyatana’ntiādīsu ākaro. Sāsane pana ‘‘manorame āyatane sevanti naṃ vihaṅgamā’’tiādīsu (a. ni. 5.38) samosaraṇaṭṭhānaṃ. ‘‘Dakkhiṇāpatho gunnaṃ āyatana’’ntiādīsu sañjātideso. ‘‘Tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’tiādīsu (ma. ni. 3.158) kāraṇaṃ. Idha pana sañjātidesaṭṭhena samosaraṇaṭhānaṭṭhena kāraṇaṭṭhenāti tidhāpi vaṭṭati.

383触等诸法于此生起，故从“生起之处”的意义上说，这也是处。外部的色、声、香、味、触作为所缘而进入此处，故从“会合之处”的意义上说，也是处。然而，对于触等诸法，由于它们以俱生缘等缘的方式作为原因，故也应知从“原因”的意义上说是处。意根的意义如前所述。

Phassādayo hi dhammā ettha sañjāyantīti sañjātidesaṭṭhenapi etaṃ āyatanaṃ. Bahiddhā rūpasaddagandharasaphoṭṭhabbā ārammaṇabhāvenettha osarantīti samosaraṇaṭhānaṭṭhenapi āyatanaṃ. Phassādīnaṃ pana sahajātādipaccayaṭṭhena kāraṇattā kāraṇaṭṭhenapi āyatananti veditabbaṃ. Manindriyaṃ vuttatthameva.

384“能了知”故为识，识本身即是蕴，故为识蕴。应知其义有积聚等不同方式。如“称为大水聚”（增支部4.51），此处以积聚义说蕴。在“戒蕴、定蕴”等（长部3.355）中，以功德义说。在“世尊见到一个大木堆”（相应部4.241）中，以假名施设义说。而此处则是依通称说蕴。因为从积聚义来说，识蕴的一部分即是一个识。因此，如同砍树的一部分也说砍树，同样，作为识蕴一部分的一个识，依通称也称为识蕴。

Vijānātīti viññāṇaṃ viññāṇameva khandho viññāṇakkhandho. Tassa rāsiādivasena attho veditabbo. Mahāudakakkhandhotveva saṅkhyaṃ gacchatīti (a. ni. 4.51). Ettha hi rāsaṭṭhena khandho vutto. ‘‘Sīlakkhandho samādhikkhandho’’tiādīsu (dī. ni. 3.355) guṇaṭṭhena. ‘‘Addasā kho bhagavā mahantaṃ dārukkhandha’’nti (saṃ. ni. 4.241) ettha paṇṇattimattaṭṭhena. Idha pana ruḷhito khandho vutto. Rāsaṭṭhena hi viññāṇakkhandhassa ekadeso ekaṃ viññāṇaṃ. Tasmā yathā rukkhassa ekadesaṃ chindanto rukkhaṃ chindatīti vuccati, evameva viññāṇakkhandhassa ekadesabhūtaṃ ekampi viññāṇaṃ ruḷhito viññāṇakkhandhoti vuttaṃ.

385“适合彼之意识界”是指适合那些触等诸法的意识界。在此句中，同一心从衡量义说为“意”，从了知义说为“识”，从自性义或无众生义说为“界”，以三个名称来说。因此，在此触等五法中，触本身即是触，而非“适合彼之意识界所生触”；而心本身即是适合彼之意识界，所以在这两个词中，并未安立“适合彼之意识界所生触”的名称。至于在寻等词中虽可得见，但此处因已截断，故未引用。

Tajjāmanoviññāṇadhātūti tesaṃ phassādīnaṃ dhammānaṃ anucchavikā manoviññāṇadhātu. Imasmiñhi pade ekameva cittaṃ minanaṭṭhena mano, vijānanaṭṭhena viññāṇaṃ, sabhāvaṭṭhena nissattaṭṭhena vā dhātūti tīhi nāmehi vuttaṃ. Iti imasmiṃ phassapañcamake phasso tāva yasmā phasso eva, na tajjāmanoviññāṇadhātusamphassajo, cittañca yasmā tajjāmanoviññāṇadhātu eva, tasmā imasmiṃ padadvaye ‘tajjāmanoviññāṇadhātusamphassajā’ti paññatti na āropitā. Vitakkapadādīsu pana labbhamānāpi idha pacchinnattā na uddhaṭā.

386世尊将这些触等五法一一分别、施设名称，这是极为难行之事。如同将不同的水或不同的油放入同一容器中，搅拌一整天后，通过看其颜色、闻其气味、尝其味道，或许能了知其差别。即便如此，这也被称为难行。然而，正等觉者将这些在同一所缘中生起的无色心、心所法一一分别、施设名称，则是更为难行之事。因此，尊者那先长老说：

Imesañca pana phassapañcamakānaṃ dhammānaṃ pāṭiyekkaṃ pāṭiyekkaṃ vinibbhogaṃ katvā paññattiṃ uddharamānena bhagavatā dukkaraṃ kataṃ. Nānāudakānañhi nānātelānaṃ vā ekabhājane pakkhipitvā divasaṃ nimmathitānaṃ vaṇṇa gandharasānaṃ nānatāya disvā vā ghāyitvā vā sāyitvā vā nānākaraṇaṃ sakkā bhaveyya ñātuṃ. Evaṃ santepi taṃ dukkaranti vuttaṃ. Sammāsambuddhena pana imesaṃ arūpīnaṃ cittacetasikānaṃ dhammānaṃ ekārammaṇe pavattamānānaṃ pāṭiyekkaṃ pāṭiyekkaṃ vinibbhogaṃ katvā paññattiṃ uddharamānena atidukkaraṃ kataṃ. Tenāha āyasmā nāgasenatthero –

387“大王，世尊所作是难行之事。”“尊者那先，世尊作了什么难行之事？”“大王，世尊将这些在同一所缘中生起的无色心、心所法加以确定并宣说——这是触，这是受，这是想，这是思，这是心，这是难行之事。”“尊者，请作譬喻。”“大王，譬如有人乘船入海，以手掬水，用舌尝之，大王，那人能否了知——这是恒河水，这是耶牟那河水，这是阿致罗筏底河水，这是萨罗补河水，这是摩醯河水？”“尊者，这是难以了知的。”“大王，世尊将这些在同一所缘中生起的无色心、心所法……乃至……这是心，加以确定并宣说，是比此更为难行之事。”（弥兰王问经2.7.16）

‘‘Dukkaraṃ, mahārāja, bhagavatā katanti. ‘Kiṃ, bhante nāgasena, bhagavatā dukkaraṃ kata’nti. ‘Dukkaraṃ, mahārāja, bhagavatā kataṃ, yaṃ imesaṃ arūpīnaṃ cittacetasikānaṃ dhammānaṃ ekārammaṇe pavattamānānaṃ vavatthānaṃ akkhātaṃ – ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ citta’nti. ‘Opammaṃ, bhante, karohī’ti. ‘Yathā, mahārāja, kocideva puriso nāvāya samuddaṃ ajjhogāhetvā hatthapuṭena udakaṃ gahetvā jivhāya sāyitvā jāneyya nu kho, mahārāja, so puriso – idaṃ gaṅgāya udakaṃ, idaṃ yamunāya udakaṃ, idaṃ aciravatiyā udakaṃ, idaṃ sarabhuyā udakaṃ, idaṃ mahiyā udaka’nti? ‘Dukkaraṃ, bhante, jānitu’nti. ‘Tato dukkarataraṃ kho, mahārāja, bhagavatā kataṃ yaṃ imesaṃ arūpīnaṃ cittacetasikānaṃ dhammānaṃ…pe… idaṃ citta’’’nti (mi. pa. 2.7.16).

7七、寻的解说中：从思虑的作用来说为“思虑”。应知如此思虑的作用生起：“他思虑了苦味，思虑了瓶，思虑了车，思虑了由旬，思虑了半由旬”。这是“思虑”的自性词。从寻思的作用来说为“寻”。这是较强劲思虑的名称。从善巧思惟的作用来说为“思惟”。令心专注于一所缘，故为“专注”。第二个词通过前缀而增强。或者，较强劲的专注为“遍专注”。令心投向、安住于所缘，故为“心的投向”。由于如实地导向出离而达到善的状态，是殊胜的思惟，故为“正思惟”。

7. Vitakkaniddese takkanavasena takko. Tassa tittakaṃ takkesi kumbhaṃ takkesi sakaṭaṃ takkesi yojanaṃ takkesi addhayojanaṃ takkesīti evaṃ takkanavasena pavatti veditabbā. Idaṃ takkassa sabhāvapadaṃ. Vitakkanavasena vitakko. Balavataratakkassetaṃ nāmaṃ. Suṭṭhu kappanavasena saṅkappo. Ekaggaṃ cittaṃ ārammaṇe appetīti appanā. Dutiyapadaṃ upasaggavasena vaḍḍhitaṃ . Balavatarā vā appanā byappanā. Ārammaṇe cittaṃ abhiniropeti patiṭṭhāpetīti cetaso abhiniropanā. Yāthāvatāya niyyānikatāya ca kusalabhāvappatto pasattho saṅkappoti sammāsaṅkappo.

8八、伺的解说中：从在所缘上行走的作用来说为“行”。这是它的自性词。从伺察的作用来说为“伺”。从跟随而行察的作用来说为“随伺”。从接近而行察的作用来说为“近伺”。或者，这些词是通过前缀而增强。令心如同箭被弓弦连接一般，连接安住于所缘，故为“心的连接”。如同随观所缘而住，故为“随观”。或者，从伺察的作用来说的“观”为“随观”。

8. Vicāraniddese ārammaṇe caraṇakavasena cāro. Idamassa sabhāvapadaṃ. Vicaraṇavasena vicāro. Anugantvā vicaraṇavasena anuvicāro. Upagantvā vicaraṇavasena upavicāroti. Upasaggavasena vā padāni vaḍḍhitāni. Ārammaṇe cittaṃ, saraṃ viya jiyāya, anusandahitvā ṭhapanato cittassa anusandhānatā. Ārammaṇaṃ anupekkhamāno viya tiṭṭhatīti anupekkhanatā. Vicaraṇavasena vā upekkhanatā anupekkhanatā.

9关于喜（Pīti）的说明，“喜”是表示其自性的词。欢悦者的状态为“欢悦”（pāmojja）。喜悦的样态为“喜悦”（āmodanā）。庆喜的样态为“庆喜”（pamodanā）。或者，如同将药物、油、热水、冷水等混合在一起称为“混合”（modanā），此喜也因将诸法合而为一而称为“modanā”。然而，加上前缀加以修饰后，则说为“喜悦”（āmodanā）和“庆喜”（pamodanā）。令笑者为“笑”（hāso）。令大笑者为“大笑”（pahāso）。这是对欢喜、极欢喜样态的表达。“vitti”意为财富（vitta），这是财物的名称。但此处的“vitti”因以悦意为缘，与财富相似而称为“vitti”。正如富人缘于财富而生起悦意，具喜者也缘于喜而生起悦意，因此称为“vitti”。这是对安住于满足自性的喜的名称。具喜的人，由于身与心的高涨、昂扬，被称为“昂扬者”（udagga）。昂扬者的状态为“昂扬”（odagya）。自心状态为“自心悦”（attamanatā）。对于不喜悦者，其心以苦为所缘，故不称为自心；对于喜悦者，其心以乐为所缘，故称为自心。如是，自心状态即“自心悦”，即自己的心状态。其义为“自有心的状态”。然而，由于这并非任何其他人的自心状态，而只是心本身的状态，是心所法，因此说“自心悦是心的（状态）”。

9. Pītiniddese pītīti sabhāvapadaṃ. Pamuditassa bhāvo pāmojjaṃ. Āmodanākāro āmodanā. Pamodanākāro pamodanā. Yathā vā bhesajjānaṃ vā telānaṃ vā uṇhodakasītodakānaṃ vā ekatokaraṇaṃ modanāti vuccati, evamayampi pīti dhammānaṃ ekatokaraṇena modanā. Upasaggavasena pana maṇḍetvā āmodanā pamodanāti vuttā. Hāsetīti hāso. Pahāsetīti pahāso. Haṭṭhapahaṭṭhākārānametaṃ adhivacanaṃ. Vittīti vittaṃ; dhanassetaṃ nāmaṃ. Ayaṃ pana somanassapaccayattā vittisarikkhatāya vitti. Yathā hi dhanino dhanaṃ paṭicca somanassaṃ uppajjati, evaṃ pītimatopi pītiṃ paṭicca somanassaṃ uppajjati, tasmā vittīti vuttā. Tuṭṭhisabhāvasaṇṭhitāya pītiyā etaṃ nāmaṃ. Pītimā pana puggalo kāyacittānaṃ uggatattā abbhuggatattā udaggoti vuccati . Udaggassa bhāvo odagyaṃ. Attano manatā attamanatā. Anabhiraddhassa hi mano dukkhapadaṭṭhānattā attano mano nāma na hoti, abhiraddhassa pana sukhapadaṭṭhānattā attano mano nāma hoti. Iti attano manatā attamanatā, sakamanatā. Sakamanassa bhāvoti attho. Sā pana yasmā na aññassa kassaci attano manatā, cittasseva paneso bhāvo, cetasiko dhammo, tasmā attamanatā cittassāti vuttā.

11关于一境性的说明：以不动摇的方式住于所缘，故为“住”（ṭhiti）。后面的两个词是通过加前缀而增强的。再者，将相应法聚集于所缘而住，故为“安住”（saṇṭhiti）。深入所缘、进入之后而住，故为“坚住”（avaṭṭhiti）。在善法方面，有四种法深入所缘：信、念、定、慧。因此，信被称为“信解”（okappanā），念被称为“不忘失”（apilāpanatā），定被称为“坚住”（avaṭṭhiti），慧被称为“通达”（pariyogāhanā）。在不善法方面，则有三种法深入所缘：渴爱、邪见、无明。因此，它们被称为“暴流”（oghā）。但此处的心一境性并不强有力。正如在灰尘扬起之处，用水洒湿并扫净后，灰尘仅短暂止息，一旦干燥又恢复原状；同样，不善法方面的心一境性并不强有力。然而，如同在该处用罐子倒水，以锄挖掘，进行敲打、揉捏、摩擦后，所涂的墙面如镜面般映现影像，即使经过百年，也如同刚做的一样；同样，善法方面的心一境性则是强有力的。

11. Ekaggatāniddese acalabhāvena ārammaṇe tiṭṭhatīti ṭhiti. Parato padadvayaṃ upasaggavasena vaḍḍhitaṃ. Apica sampayuttadhamme ārammaṇamhi sampiṇḍetvā tiṭṭhatīti saṇṭhiti. Ārammaṇaṃ ogāhetvā anupavisitvā tiṭṭhatīti avaṭṭhiti. Kusalapakkhasmiñhi cattāro dhammā ārammaṇaṃ ogāhanti – saddhā sati samādhi paññāti. Teneva saddhā okappanāti vuttā, sati apilāpanatāti, samādhi avaṭṭhitīti, paññā pariyogāhanāti. Akusalapakkhe pana tayo dhammā ārammaṇaṃ ogāhanti – taṇhā diṭṭhi avijjāti. Teneva te oghāti vuttā. Cittekaggatā panettha na balavatī hoti. Yathā hi rajuṭṭhānaṭṭhāne udakena siñcitvā sammaṭṭhe thokameva kālaṃ rajo sannisīdati, sukkhante sukkhante puna pakatibhāvena vuṭṭhāti, evameva akusalapakkhe cittekaggatā na balavatī hoti. Yathā pana tasmiṃ ṭhāne ghaṭehi udakaṃ āsiñcitvā kudālena khanitvā ākoṭanamaddanaghaṭṭanāni katvā upalitte ādāse viya chāyā paññāyati, vassasatātikkamepi taṃmuhuttakataṃ viya hoti, evameva kusalapakkhe cittekaggatā balavatī hoti.

392对于因掉举与疑而转起的散乱（visāhāra）的对立面，为“不散乱”（avisāhāro）。因掉举与疑而转起的心，称为“散乱”（vikkhipati）。但此（心一境性）没有这样的散乱，故为“不散乱”（avikkhepo）。又因掉举与疑，心成为散乱，被从此处拉到彼处。但此（心一境性）是不散乱之心的状态，故为“不散乱心性”（avisāhaṭamānasatā）。

Uddhaccavicikicchāvasena pavattassa visāhārassa paṭipakkhato avisāhāro. Uddhaccavicikicchāvaseneva gacchantaṃ cittaṃ vikkhipati nāma. Ayaṃ pana tathāvidho vikkhepo na hotīti avikkhepo. Uddhaccavicikicchāvaseneva ca cittaṃ visāhaṭaṃ nāma hoti, ito cito ca harīyati. Ayaṃ pana evaṃ avisāhaṭassa mānasassa bhāvoti avisāhaṭamānasatā.

393“止”（samatho）有三种：心止、诤事止、一切行止。其中，八等至中的心一境性称为心止。因为依靠它，心的动摇、心的散乱得以止息、寂静，故称为心止。如面前调伏等七种止，称为诤事止。因为依靠它，那些种种的诤事得以止息、寂静，故称为诤事止。而由于一切行法依靠涅槃而止息、寂静，故涅槃称为一切行止。在此处（经文）的意义中，是指心止。在定相中执行根的作用，故为“定根”（samādhindriyaṃ）。对于掉举不动摇，故为“定力”（samādhibalaṃ）。“正定”（sammāsamādhi）是如实的定、导向出离的定、善的定。

Samathoti tividho samatho – cittasamatho, adhikaraṇasamatho, sabbasaṅkhārasamathoti. Tattha aṭṭhasu samāpattīsu cittekaggatā cittasamatho nāma. Tañhi āgamma cittacalanaṃ cittavipphanditaṃ sammati vūpasammati, tasmā so cittasamathoti vuccati. Sammukhāvinayādisattavidho samatho adhikaraṇasamatho nāma. Tañhi āgamma tāni tāni adhikaraṇāni sammanti vūpasammanti, tasmā so adhikaraṇasamathoti vuccati. Yasmā pana sabbe saṅkhārā nibbānaṃ āgamma sammanti vūpasammanti, tasmā taṃ sabbasaṅkhārasamathoti vuccati. Imasmiṃ atthe cittasamatho adhippeto. Samādhilakkhaṇe indaṭṭhaṃ kāretīti samādhindriyaṃ. Uddhacce na kampatīti samādhibalaṃ. Sammāsamādhīti yāthāvasamādhi niyyānikasamādhi kusalasamādhi.

12关于信根的说明：以相信佛等功德为相者为“信”（saddhā）。或者，相信、信赖佛等宝，故为“信”。相信的样态为“相信”（saddahanā）。深入佛等的功德，如同破入而进入，故为“信解”（okappanā）。众生以此对佛等的功德极度净信，或者其本身极为净信，故为“极净信”（abhippasādo）。现在，由于在论中，当以信根等复合词的缘故而开始另一种解释时，是取开头之词而作分别的——这是阿毗达摩中的常规——因此再次说“信”（saddhā）。或者，如同女人的根称为“女根”（itthindriyaṃ），此（信根）并非如此。此是信本身就是根，故为“信根”。为了表明这种同位关系，也再次说“信”。应如此理解在所有词的解释中，重复开头之词的用意。在胜解相中执行根的作用，故为“信根”（saddhindriyaṃ）。对于不信不动摇，故为“信力”（saddhābalaṃ）。

12. Saddhindriyaniddese buddhādiguṇānaṃ saddahanavasena saddhā. Buddhādīni vā ratanāni saddahati pattiyāyatīti saddhā. Saddahanāti saddahanākāro. Buddhādīnaṃ guṇe ogāhati, bhinditvā viya anupavisatīti okappanā. Buddhādīnaṃ guṇesu etāya sattā ativiya pasīdanti, sayaṃ vā abhippasīdatīti abhippasādo. Idāni yasmā saddhindriyādīnaṃ samāsapadānaṃ vasena aññasmiṃ pariyāye āraddhe ādipadaṃ gahetvāva padabhājanaṃ karīyati – ayaṃ abhidhamme dhammatā – tasmā puna saddhāti vuttaṃ. Yathā vā itthiyā indriyaṃ itthindriyaṃ, na tathā idaṃ. Idaṃ pana saddhāva indriyaṃ saddhindriyanti. Evaṃ samānādhikaraṇabhāvañāpanatthampi puna saddhāti vuttaṃ. Evaṃ sabbapadaniddesesu ādipadassa puna vacane payojanaṃ veditabbaṃ. Adhimokkhalakkhaṇe indaṭṭhaṃ kāretīti saddhindriyaṃ. Asaddhiye na kampatīti saddhābalaṃ.

13关于精进根的说明：“心所的”（cetasiko）一词，是为了表明精进必定是心所的性质。因为此精进在诸如“比丘们，凡有身精进，此亦是精进觉支；凡有心精进，此亦是精进觉支。如是，此（精进）归入此总说”等经中，对于行经行等而生起的（精进），虽被称为“身的”，但如同身识一样，并没有所谓的“身精进”，它只是心所而已。为了显示此义，故说“心所的”。“精进策励”（vīriyārambho）即称为精进的策励。以此排除其余的策励。因为此“ārambha”一词，在业、罪、作用、精进、伤害、破坏等多种意义中出现。

13. Vīriyindriyaniddese cetasikoti idaṃ vīriyassa niyamato cetasikabhāvadīpanatthaṃ vuttaṃ. Idañhi vīriyaṃ ‘‘yadapi, bhikkhave, kāyikaṃ vīriyaṃ tadapi vīriyasambojjhaṅgo, yadapi cetasikaṃ vīriyaṃ tadapi vīriyasambojjhaṅgoti. Itihidaṃ uddesaṃ gacchatī’’ti (saṃ. ni. 5.233) evamādīsu suttesu caṅkamādīni karontassa uppannattā ‘kāyika’nti vuccamānampi kāyaviññāṇaṃ viya kāyikaṃ nāma natthi, cetasikameva panetanti dassetuṃ ‘cetasiko’ti vuttaṃ. Vīriyārambhoti vīriyasaṅkhāto ārambho. Iminā sesārambhe paṭikkhipati. Ayañhi ‘ārambha’-saddo kamme āpattiyaṃ kiriyāyaṃ vīriye hiṃsāya vikopaneti anekesu atthesu āgato.

396“凡有任何苦生起，一切皆以策励为缘；”

‘‘Yaṃkiñci dukkhaṃ sambhoti, sabbaṃ ārambhapaccayā;

397“以策励的灭尽，则无苦的生起。”

Ārambhānaṃ nirodhena, natthi dukkhassa sambhavo’’ti. (su. ni. 749);

398在此处，业被称为‘发勤’。在‘发勤且追悔’（增支部5.142；人施设论191）中，指犯戒。在‘大祭祀、大发勤，彼等非大果报’（增支部4.39；相应部1.120）中，指竖立祭柱等行为。在‘发勤吧，出离吧，致力于佛陀教法吧’（相应部1.185）中，指精进。在‘为了沙门乔达摩而杀生’（中部2.51-52）中，指伤害。在‘远离破坏种子类和植物类’（长部1.10；中部1.293）中，指切割、破坏等损害。然而在此处，唯指精进。因此说：‘精进发勤，即称为精进的发勤’。因为精进依发勤的状态而被称为发勤。这是它的自性词。依从懈怠出离的状态，称为出离。依步步向前迈进的状态，称为前进。依奋起而克制的状态，称为奋发。依努力的状态，称为努力。依鼓舞的状态，称为鼓舞。依极度鼓舞的状态，称为大勇。以坚固性之义，称为力量。依维持心与心所的状态，或以无间断地流转的状态，维持善相续，故称为维持。

Ettha hi kammaṃ ‘ārambho’ti āgataṃ. ‘‘Ārambhati ca vippaṭisārī ca hotī’’ti (a. ni. 5.142; pu. pa. 191) ettha āpatti. ‘‘Mahāyaññā mahārambhā na te honti mahapphalā’’ti (a. ni. 4.39; saṃ. ni. 1.120) ettha yūpussāpanādikiriyā. ‘‘Ārambhatha nikkamatha yuñjatha buddhasāsane’’ti (saṃ. ni. 1.185) ettha vīriyaṃ. ‘‘Samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhantī’’ti (ma. ni. 2.51-52) ettha hiṃsā. ‘‘Bījagāmabhūtagāmasamārambhā paṭivirato hotī’’ti (dī. ni. 1.10; ma. ni. 1.293) ettha chedanabhañjanādikaṃ vikopanaṃ. Idha pana vīriyameva adhippetaṃ. Tenāha – ‘vīriyārambhoti vīriyasaṅkhāto ārambho’ti. Vīriyañhi ārambhanakavasena ārambhoti vuccati. Idamassa sabhāvapadaṃ. Kosajjato nikkhamanavasena nikkamo. Paraṃ paraṃ ṭhānaṃ akkamanavasena parakkamo. Uggantvā yamanavasena uyyāmo. Byāyamanavasena vāyāmo. Ussāhanavasena ussāho. Adhimattussāhanavasena ussoḷhī. Thirabhāvaṭṭhena thāmo. Cittacetasikānaṃ dhāraṇavasena avicchedato vā pavattanavasena kusalasantānaṃ dhāretīti dhiti.

399另一种方法：此出离是为了驱除诸欲，此前是为了断除束缚，此奋发是为了渡越暴流，此努力是为了到达彼岸，此鼓舞是为了作为前导，此大勇是为了极度增上，此力量是为了拔除门闩，此维持是为了令安住不动。

Aparo nayo – nikkamo ceso kāmānaṃ panudanāya, parakkamo ceso bandhanacchedāya, uyyāmo ceso oghanittharaṇāya, vāyāmo ceso pāraṅgamanaṭṭhena, ussāho ceso pubbaṅgamaṭṭhena, ussoḷhī ceso adhimattaṭṭhena, thāmo ceso palighugghāṭanatāya, dhiti ceso avaṭṭhitikāritāyāti.

400‘即使皮、筋、骨残留’（中部2.184；相应部2.22, 237；增支部2.5；大义释196；小义释·犀角经注154）——在如此持续之时，依不懈的精进状态，称为不懈精进；意为坚固精进、强韧精进。因为此精进在行善业之处不舍弃欲求，不舍弃责任，不卸下，不放弃，带来不退缩的心意，故说为不舍欲求、不舍责任。正如在那种泥泞积水之处，人们说‘抓住负重之牛’，它即使以膝盖压地也承担重负，不让重负落于地；同样，精进在行善业之处提起责任、保持责任，故说为‘提起责任’。以保持的特相执行根的作用，故为精进根。于懈怠中不动摇，故为精进力。以如实导向的善精进状态，为正精进。

‘‘Kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatū’’ti (ma. ni. 2.184; saṃ. ni. 2.22, 237; a. ni. 2.5; mahāni. 196; cūḷani. khaggavisāṇasuttaniddesa 154) evaṃ pavattikāle asithilaparakkamavasena asithilaparakkamatā; thiraparakkamo, daḷhaparakkamoti attho. Yasmā panetaṃ vīriyaṃ kusalakammakaraṇaṭṭhāne chandaṃ na nikkhipati, dhuraṃ na nikkhipati, na otāreti, na vissajjeti, anosakkitamānasataṃ āvahati, tasmā anikkhittachandatā anikkhittadhuratāti vuttaṃ. Yathā pana tajjātike udakasambhinnaṭṭhāne dhuravāhagoṇaṃ gaṇhathāti vadanti , so jaṇṇunā bhūmiṃ uppīḷetvāpi dhuraṃ vahati, bhūmiyaṃ patituṃ na deti, evameva vīriyaṃ kusalakammakaraṇaṭṭhāne dhuraṃ ukkhipati paggaṇhāti, tasmā dhurasampaggāhoti vuttaṃ. Paggahalakkhaṇe indaṭṭhaṃ kāretīti vīriyindriyaṃ. Kosajje na kampatīti vīriyabalaṃ. Yāthāvaniyyānikakusalavāyāmatāya sammāvāyāmo.

14第十四、念根解说中：依随念的状态，称为念。这是念的自性词。依反复随念的状态，即一再随念，称为随念。依如同面对而随念的状态，即反归随念，称为反归念。或者，这只是依前缀而扩展的词。随念的行相，称为随念性。然而，因为‘随念性’也是三种随念的名称，为了遮止它，故再次取‘念’。此处意为：称为念的随念性。依保持所闻、所学的状态，称为保持性。以不漂浮之义，即进入的状态，称为不漂浮性。正如葫芦器等漂浮于水上，不进入水中，念于所缘并非如此。因为此念进入所缘，故说为不漂浮性。依不遗忘久作、久说之事的状态，称为不遗忘性。以现起之特相和照耀之特相执行根的作用，故为根。称为念的根，即念根。于放逸中不动摇，故为念力。如实、导向出离的念、善念，为正念。

14. Satindriyaniddese saraṇakavasena sati. Idaṃ satiyā sabhāvapadaṃ. Punappunaṃ saraṇato anussaraṇavasena anussati. Abhimukhaṃ gantvā viya saraṇato paṭisaraṇavasena paṭissati. Upasaggavasena vā vaḍḍhitamattametaṃ. Saraṇākāro saraṇatā. Yasmā pana saraṇatāti tiṇṇaṃ saraṇānampi nāmaṃ, tasmā taṃ paṭisedhetuṃ puna satiggahaṇaṃ kataṃ. Satisaṅkhātā saraṇatāti ayañhettha attho. Sutapariyattassa dhāraṇabhāvato dhāraṇatā. Anupavisanasaṅkhātena ogāhanaṭṭhena apilāpanabhāvo apilāpanatā. Yathā hi lābukaṭāhādīni udake plavanti, na anupavisanti, na tathā ārammaṇe sati. Ārammaṇañhesā anupavisati, tasmā apilāpanatāti vuttā. Cirakatacirabhāsitānaṃ asammussanabhāvato asammussanatā. Upaṭṭhānalakkhaṇe jotanalakkhaṇe ca indaṭṭhaṃ kāretīti indriyaṃ. Satisaṅkhātaṃ indriyaṃ satindriyaṃ. Pamāde na kampatīti satibalaṃ. Yāthāvasati niyyānikasati kusalasatīti sammāsati.

16第十六、慧根解说中：依令各各义理明显的作用，即令知晓之义，称为慧。或者，依此彼无常等行相而了知诸法，故亦为慧。这是它的自性词。了知的行相，称为了知。简择无常等，故为简择。‘审简择’是依前缀扩展的词。简择四谛法，故为法简择。依对无常等的洞察状态，称为洞察。彼洞察又依前缀的不同，说为近洞察、对洞察。贤善者的状态，称为贤善。善巧的状态，称为善巧。敏锐的状态，称为敏锐。依对无常等的阐明状态，称为明辨。依对无常等的思惟状态，称为思惟。或者，令彼生起者思惟无常等，故亦为思惟。审察无常等，故为审察。‘广慧’是地的名称。此慧亦以柔和之义和宽广之义，如同大地，故为广慧。因此说：‘广慧，即指大地。具足彼如大地般宽广、广大的慧，故为广慧者（大义释27）。再者，广慧是慧的异名。’或者，乐于真实之义，故亦为广慧。如同雷电伤害岩石山，伤害烦恼，故为锐慧。或者，以快速执持、保持之义，为锐慧。令彼生起者引导于自利之行及相应诸法于如实特相的通达，故为引导者。依无常等观照诸法，故为观。以正确的方式了知无常等，故为正知。如同刺棒为了将误入歧途的马导入正道，刺击误入歧途的邪心以导入正道，故如同刺棒，称为刺棒。以照见之特相执行根的作用，故为根。称为慧的根，即慧根。于无明中不动摇，故为慧力。以断除烦恼之义，慧即是剑，为慧剑。以极度崇高之义，慧即是宫殿，为慧宫殿。

16. Paññindriyaniddese tassa tassa atthassa pākaṭakaraṇasaṅkhātena paññāpanaṭṭhena paññā. Tena tena vā aniccādinā pakārena dhamme jānātītipi paññā. Idamassā sabhāvapadaṃ. Pajānanākāro pajānanā. Aniccādīni vicinātīti vicayo. Pavicayoti upasaggena padaṃ vaḍḍhitaṃ . Catusaccadhamme vicinātīti dhammavicayo. Aniccādīnaṃ sallakkhaṇavasena sallakkhaṇā. Sāyeva puna upasagganānattena upalakkhaṇā paccupalakkhaṇāti vuttā. Paṇḍitassa bhāvo paṇḍiccaṃ. Kusalassa bhāvo kosallaṃ. Nipuṇassa bhāvo nepuññaṃ. Aniccādīnaṃ vibhāvanavasena vebhabyā. Aniccādīnaṃ cintanakavasena cintā. Yassa vā uppajjati taṃ aniccādīni cintāpetītipi cintā. Aniccādīni upaparikkhatīti upaparikkhā. Bhūrīti pathaviyā nāmaṃ. Ayampi saṇhaṭṭhena vitthaṭaṭṭhena ca bhūrī viyāti bhūrī. Tena vuttaṃ – ‘‘bhūrī vuccati pathavī . Tāya pathavīsamāya vitthaṭāya vipulāya paññāya samannāgatoti bhūripaññoti (mahāni. 27). Apica paññāya etaṃ adhivacanaṃ bhūrī’’ti. Bhūte atthe ramatītipi bhūrī. Asani viya siluccaye kilese medhati hiṃsatīti medhā. Khippaṃ gahaṇadhāraṇaṭṭhena vā medhā. Yassa uppajjati taṃ attahitapaṭipattiyaṃ sampayuttadhamme ca yāthāvalakkhaṇapaṭivedhe parinetīti pariṇāyikā. Aniccādivasena dhamme vipassatīti vipassanā. Sammā pakārehi aniccādīni jānātīti sampajaññaṃ. Uppathapaṭipanne sindhave vīthiāropanatthaṃ patodo viya uppathe dhāvanakaṃ kūṭacittaṃ vīthiāropanatthaṃ vijjhatīti patodo viya patodo. Dassanalakkhaṇe indaṭṭhaṃ kāretīti indriyaṃ. Paññāsaṅkhātaṃ indriyaṃ paññindriyaṃ. Avijjāya na kampatīti paññābalaṃ. Kilesacchedanaṭṭhena paññāva satthaṃ paññāsatthaṃ. Accuggataṭṭhena paññāva pāsādo paññāpāsādo.

403以照亮之义，智慧即是光明，称为智慧光明。以照耀之义，智慧即是照耀，称为智慧照耀。以发光之义，智慧即是发光，称为智慧发光。因为具慧者坐于一座时，一万世界成为一光明、一照耀、一发光，故说此语。然而，在这三句中，即使以一句也能成就此义，但诸如‘比丘们，有四种光明。哪四种？月光、日光、火光、智慧光。比丘们，这是四种光明。比丘们，在这些四种光明中，智慧光最为第一。’同样，‘比丘们，有四种照耀……比丘们，有四种发光’（增支部4.144），这些经是根据众生的意乐而宣说的，此处也依此相应而作解说。因为义理以多种方式分别解说时，能善为分别。而且，一人以这种方式了知，另一人以那种方式了知。

Ālokanaṭṭhena paññāva āloko paññāāloko. Obhāsanaṭṭhena paññāva obhāso paññāobhāso. Pajjotanaṭṭhena paññāva pajjoto paññāpajjoto. Paññavato hi ekapallaṅkena nisinnassa dasasahassilokadhātu ekālokā ekobhāsā ekapajjotā hoti, tenetaṃ vuttaṃ. Imesu pana tīsu padesu ekapadenapi etasmiṃ atthe siddhe, yāni panetāni ‘‘cattārome, bhikkhave, ālokā. Katame cattāro? Candāloko sūriyāloko agyāloko paññāloko. Ime kho, bhikkhave, cattāro ālokā. Etadaggaṃ, bhikkhave, imesaṃ catunnaṃ ālokānaṃ yadidaṃ paññāloko’’. Tathā ‘‘cattārome, bhikkhave, obhāsā…pe… cattārome, bhikkhave, pajjotā’’ti (a. ni. 4.144) sattānaṃ ajjhāsayavasena suttāni desitāni, tadanurūpeneva idhāpi desanā katā. Attho hi anekehi ākārehi vibhajjamāno suvibhatto hoti. Aññathā ca añño bujjhati, aññathā ca aññoti.

404以令喜悦之义、以给予喜乐之义、以产生喜乐之义、以受珍视之义、以稀有出现之义、以无与伦比之义、以殊胜众生所受用之义，智慧即是宝，称为智慧宝。不以此而使众生迷惑，或自身于所缘不迷惑，故为无痴。法择句义已如前说。为何又再说此？为显示无痴是痴的对治之义。以此显示：此无痴并非仅是不同于痴的法，而是痴的对治，这里所指的即是称为法择的无痴。正见，即如实、导向出离的善见。

Ratikaraṇaṭṭhena pana ratidāyakaṭṭhena ratijanakaṭṭhena cittīkataṭṭhena dullabhapātubhāvaṭṭhena atulaṭṭhena anomasattaparibhogaṭṭhena ca paññāva ratanaṃ paññāratanaṃ. Na tena sattā muyhanti, sayaṃ vā ārammaṇe na muyhatīti amoho. Dhammavicayapadaṃ vuttatthameva. Kasmā panetaṃ puna vuttanti? Amohassa mohapaṭipakkhabhāvadīpanatthaṃ . Tenetaṃ dīpeti – yvāyaṃ amoho so na kevalaṃ mohato añño dhammo, mohassa pana paṭipakkho, dhammavicayasaṅkhāto amoho nāma idha adhippetoti. Sammādiṭṭhīti yāthāvaniyyānikakusaladiṭṭhi.

1919. 在命根的解释中：‘那些无色法的寿命’——即那些相应无色法中，以令延续之义为寿命，因为当它存在时，无色法得以延续、进行、转起，故称为寿命。这是它的自性句。然而，因为这些法只有在寿命存在时才住立、维持、令维持、活动、转起、保护，故说住立等。这里的词义是：以此而住立，故为住立。以此而维持，故为维持。同样，令维持。但依觉知者的方式，前句作了略化。以此而活动，故为活动。以此而转起，故为转起。以此而保护，故为保护。以此而活命，故为命。以随护为相而行使自在之义，故为命根。

19. Jīvitindriyaniddese yo tesaṃ arūpīnaṃ dhammānaṃ āyūti tesaṃ sampayuttakānaṃ arūpadhammānaṃ yo āyāpanaṭṭhena āyu, tasmiñhi sati arūpadhammā ayanti gacchanti pavattanti, tasmā āyūti vuccati. Idamassa sabhāvapadaṃ. Yasmā panete dhammā āyusmiṃyeva sati tiṭṭhanti yapenti yāpenti iriyanti vattanti pālayanti, tasmā ṭhitītiādīni vuttāni. Vacanattho panettha – etāya tiṭṭhantīti ṭhiti. Yapentīti yapanā. Tathā yāpanā. Evaṃ bujjhantānaṃ pana vasena purimapade rassattaṃ kataṃ. Etāya iriyantīti iriyanā. Vattantīti vattanā. Pālayantīti pālanā. Jīvanti etenāti jīvitaṃ. Anupālanalakkhaṇe indaṭṭhaṃ kāretīti jīvitindriyaṃ.

3030. 在惭力解释中：‘于彼时，以此法’——即于彼时，以此法。或者，作性之变异后，也可理解为‘彼时存在的法’。‘应惭者’——这是以受格义用作具格。意思是：对与应惭相应的身恶行等法感到惭耻、厌恶。‘恶的’——即低劣的。‘不善法’——即从不善巧所生的法。‘成就’——这也是以受格义用作具格。意思是：对那些法的成就、获得、具足感到惭耻、厌恶。

30. Hiribalaniddese yaṃ tasmiṃ samayeti yena dhammena tasmiṃ samaye. Liṅgavipallāsaṃ vā katvā yo dhammo tasmiṃ samayetipi attho veditabbo. Hiriyitabbenāti upayogatthe karaṇavacanaṃ. Hiriyitabbayuttakaṃ kāyaduccaritādidhammaṃ hiriyati jigucchatīti attho. Pāpakānanti lāmakānaṃ. Akusalānaṃ dhammānanti akosallasambhūtānaṃ dhammānaṃ. Samāpattiyāti idampi upayogatthe karaṇavacanaṃ. Tesaṃ dhammānaṃ samāpattiṃ paṭilābhaṃ samaṅgībhāvaṃ hiriyati jigucchatīti attho.

3131. 在愧力解释中：‘应愧者’——这是以因由义用作具格。意思是：以与应愧相应的、作为愧之因的身恶行等，以及前述种类的、作为愧之因的成就，而感到愧、畏惧。

31. Ottappabalaniddese ottappitabbenāti hetvatthe karaṇavacanaṃ. Ottappitabbayuttakena ottappassa hetubhūtena kāyaduccaritādinā vuttappakārāya ca samāpattiyā ottappassa hetubhūtāya ottappati, bhāyatīti attho.

3232. 在无贪解释中：以不贪着的状态为无贪。不贪着，故亦为无贪。这是它的自性句。不贪着，即不贪着的行相。具贪的人称为贪着者。不贪着者为无贪着者。无贪着者的状态为无贪着性。从对治贪染而言，非贪染，故为无贪染。不执取，即不执取的行相。不执取者的状态为不执取性。不贪求，故为无贪求。无贪是善根，即称为无贪的善根。因为无贪是善法之根，以缘之义为善根。又，它是善的，且以缘之义为根，故为善根。

32. Alobhaniddese alubbhanakavasena alobho. Na lubbhatītipi alobho. Idamassa sabhāvapadaṃ. Alubbhanāti alubbhanākāro. Lobhasamaṅgī puggalo lubbhito nāma. Na lubbhito alubbhito . Alubbhitassa bhāvo alubbhitattaṃ. Sārāgapaṭipakkhato na sārāgoti asārāgo. Asārajjanāti asārajjanākāro. Asārajjitassa bhāvo asārajjitattaṃ. Na abhijjhāyatīti anabhijjhā. Alobho kusalamūlanti alobhasaṅkhātaṃ kusalamūlaṃ. Alobho hi kusalānaṃ dhammānaṃ mūlaṃ paccayaṭṭhenāti kusalamūlaṃ. Kusalañca taṃ paccayaṭṭhena mūlañcātipi kusalamūlaṃ.

3333. 在无嗔解释中：以不嗔怒的状态为无嗔。不嗔怒，故亦为无嗔。这是它的自性句。不嗔怒，即不嗔怒的行相。无嗔者的状态为无嗔性。从对治瞋恚而言，非瞋恚，故为无瞋恚。从对治怒苦而言，非恼害，故为无恼害。称为无嗔的善根，即无嗔是善根。其义如前所说。

33. Adosaniddese adussanakavasena adoso. Na dussatītipi adoso. Idamassa sabhāvapadaṃ. Adussanāti adussanākāro. Adussitassa bhāvo adussitattaṃ. Byāpādapaṭipakkhato na byāpādoti abyāpādo. Kodhadukkhapaṭipakkhato na byāpajjoti abyāpajjo. Adosasaṅkhātaṃ kusalamūlaṃ adoso kusalamūlaṃ. Taṃ vuttatthameva.

40-4140-41. 在身轻安等的解释中：因为‘身’是指三蕴，故说‘受蕴’等。这些法以此而轻安，成为无扰恼、得轻安者，故为轻安。第二词以加前缀而增强。轻安，即轻安的行相。第二词以加前缀而增强。由于具足轻安，三蕴的已轻安状态为已轻安性。所有词句都说明了三蕴的烦恼扰恼的轻安。第二种方式说明了识蕴的扰恼的轻安。

40-41. Kāyapassaddhiniddesādīsu yasmā kāyoti tayo khandhā adhippetā, tasmā vedanākkhandhassātiādi vuttaṃ. Passambhanti etāya te dhammā, vigatadarathā bhavanti, samassāsappattāti passaddhi. Dutiyapadaṃ upasaggavasena vaḍḍhitaṃ. Passambhanāti passambhanākāro. Dutiyapadaṃ upasaggavasena vaḍḍhitaṃ. Passaddhisamaṅgitāya paṭippassambhitassa khandhattayassa bhāvo paṭippassambhitattaṃ. Sabbapadehipi tiṇṇaṃ khandhānaṃ kilesadarathapaṭippassaddhi eva kathitā. Dutiyanayena viññāṇakkhandhassa darathapaṭippassaddhi kathitā.

42-4342-43. 轻快性，即轻快的行相。易转变性，即这些法有易转变的性质，故为易转变；其状态为易转变性；意思是：具有迅速、快速地转变的能力。不迟钝，这是对沉重状态的否定之语；意思是不沉重。不僵硬，即由于没有慢等烦恼的重担而不僵硬。如此，第一种方式说明了三蕴的轻快行相。第二种方式说明了识蕴的轻快行相。

42-43.Lahutāti lahutākāro. Lahupariṇāmatāti lahupariṇāmo etesaṃ dhammānanti lahupariṇāmā; tesaṃ bhāvo lahupariṇāmatā; sīghaṃ sīghaṃ parivattanasamatthatāti vuttaṃ hoti. Adandhanatāti garubhāvapaṭikkhepavacanametaṃ; abhāriyatāti attho. Avitthanatāti mānādikilesabhārassa abhāvena athaddhatā. Evaṃ paṭhamena tiṇṇaṃ khandhānaṃ lahutākāro kathito. Dutiyena viññāṇakkhandhassa lahutākāro kathito.

44-45柔软性，即柔软的状态。柔和性，所谓柔和是指柔滑、细腻；柔和的状态即柔和性。不粗硬性，即不粗硬的状态。不僵硬性，即不僵硬的状态。此处也依前一种方式说明三蕴的柔软相状，依后一种方式说明识蕴的柔软相状。

44-45.Mudutāti mudubhāvo. Maddavatāti maddavaṃ vuccati siniddhaṃ, maṭṭhaṃ; maddavassa bhāvo maddavatā. Akakkhaḷatāti akakkhaḷabhāvo. Akathinatāti akathinabhāvo. Idhāpi purimanayena tiṇṇaṃ khandhānaṃ, pacchimanayena viññāṇakkhandhassa mudutākārova kathito.

46-47适业性，即适合作业；其义为堪能用于善行。其余两个词是依文词而扩充。因为即使以两个词，也是依前一种方式说明三蕴的适业相状，依后一种方式说明识蕴的适业相状。

46-47.Kammaññatāti kammani sādhutā; kusalakiriyāya viniyogakkhamatāti attho. Sesapadadvayaṃ byañjanavasena vaḍḍhitaṃ. Padadvayenāpi hi purimanayena tiṇṇaṃ khandhānaṃ, pacchimanayena viññāṇakkhandhassa kammaniyākārova kathito.

48-49练达性，即练达的状态，其义为无病、无疾。其余两个词是依文词而扩充。此处也依前一种方式说明三蕴的无疾相状，依后一种方式说明识蕴的无疾相状。

48-49.Paguṇatāti paguṇabhāvo, anāturatā niggilānatāti attho. Sesapadadvayaṃ byañjanavasena vaḍḍhitaṃ. Idhāpi purimanayena tiṇṇaṃ khandhānaṃ, pacchimanayena viññāṇakkhandhassa niggilānākārova kathito.

50-51正直性，即正直的状态，其义为以正直的方式转起。三蕴与识蕴的正直状态即是正直性。不歪斜性，即否定如牛尿般的弯曲状态。不弯曲性，即否定如月牙般的弯曲状态。不扭曲性，即否定如犁头般的弯曲状态。

50-51.Ujukatāti ujukabhāvo, ujukenākārena pavattanatāti attho. Ujukassa khandhattayassa viññāṇakkhandhassa ca bhāvo ujukatā. Ajimhatāti gomuttavaṅkabhāvapaṭikkhepo. Avaṅkatāti candalekhāvaṅkabhāvapaṭikkhepo. Akuṭilatāti naṅgalakoṭivaṅkabhāvapaṭikkhepo.

416因为有人作了恶之后说‘我不作’，他由于退转退缩而被称为‘牛尿般弯曲者’。有人在作恶时就说‘我害怕恶’，他由于大多扭曲而被称为‘月牙般弯曲者’。有人在作恶时就说‘谁会不害怕恶呢’，他由于不太扭曲而被称为‘犁头般弯曲者’。或者，若三业门都不清净，他被称为‘牛尿般弯曲者’；若其中两个不清净，他被称为‘月牙般弯曲者’；若只有一个不清净，他被称为‘犁头般弯曲者’。

Yo hi pāpaṃ katvāva ‘na karomī’ti bhāsati, so gantvā paccosakkanatāya ‘gomuttavaṅko’ nāma hoti. Yo pāpaṃ karontova ‘bhāyāmahaṃ pāpassā’ti bhāsati, so yebhuyyena kuṭilatāya ‘candalekhāvaṅko’ nāma hoti. Yo pāpaṃ karontova ‘ko pāpassa na bhāyeyyā’ti bhāsati, so nātikuṭilatāya ‘naṅgalakoṭivaṅko’ nāma hoti. Yassa vā tīṇipi kammadvārāni asuddhāni, so ‘gomuttavaṅko’ nāma hoti. Yassa yāni kānici dve, so ‘candalekhāvaṅko’ nāma. Yassa yaṃkiñci ekaṃ, so ‘naṅgalakoṭivaṅko nāma.

417然而长部诵者说：有比丘在一切年龄阶段行于二十一种邪命与六种非行处，此人名为‘牛尿般弯曲者’。有一人在青年阶段圆满四遍净戒，有惭、有愧、乐学，在中老年阶段却如同先前一般，此人名为‘月牙般弯曲者’。有一人在青年阶段与中年阶段圆满四遍净戒，有惭、有愧、乐学，在老年阶段却如同先前一般，此人名为‘犁头般弯曲者’。

Dīghabhāṇakā panāhu – ekacco bhikkhu sabbavaye ekavīsatiyā anesanāsu, chasu ca agocaresu carati, ayaṃ ‘gomuttavaṅko’ nāma. Eko paṭhamavaye catupārisuddhisīlaṃ paripūreti, lajjī kukkuccako sikkhākāmo hoti, majjhimavayapacchimavayesu purimasadiso, ayaṃ ‘candalekhāvaṅko’ nāma. Eko paṭhamavaye majjhimavayepi catupārisuddhisīlaṃ pūreti, lajjī kukkuccako sikkhākāmo hoti, pacchimavaye purimasadiso. Ayaṃ ‘naṅgalakoṭivaṅko’ nāma.

418由于烦恼，如此弯曲之人的状态被称为歪斜性、弯曲性、扭曲性。通过否定它们而说为不歪斜性等。此说是以蕴为立足点而作。因为不歪斜性等属于蕴，而非属于人。如此，应知以所有这些词，依前一种方式说明三蕴，依后一种方式说明识蕴，即说明无色诸法的无烦恼之正直相状。

Tassa kilesavasena evaṃ vaṅkassa puggalassa bhāvo jimhatā vaṅkatā kuṭilatāti vuccati. Tāsaṃ paṭikkhepavasena ajimhatādikā vuttā. Khandhādhiṭṭhānāva desanā katā. Khandhānañhi etā ajimhatādikā, no puggalassāti. Evaṃ sabbehipi imehi padehi purimanayena tiṇṇaṃ khandhānaṃ, pacchimanayena viññāṇakkhandhassāti arūpīnaṃ dhammānaṃ nikkilesatāya ujutākārova kathitoti veditabbo.

419现在，所谓‘又其他者’的附随部分已说，由此，在法摄要中所示‘又其他者’的简略解说即已说完。

Idāni yvāyaṃ yevāpanāti appanāvāro vutto, tena dhammuddesavāre dassitānaṃ ‘yevāpanakānaṃ’yeva saṅkhepato niddeso kathito hotīti.

446指示品之说已毕。

Niddesavārakathā niṭṭhitā.

420至此，在摄要品中以问、时节解说、法摄要、附随四部分，在解说品中以问、时节解说、法摄要、附随四部分，如此以八部分庄严的法决定品即告结束。

Ettāvatā pucchā samayaniddeso dhammuddeso appanāti uddesavāre catūhi paricchedehi, pucchā samayaniddeso dhammuddeso appanāti niddesavāre catūhi paricchedehīti aṭṭhaparicchedapaṭimaṇḍito dhammavavatthānavāro niṭṭhitova hoti.

448部分品

Koṭṭhāsavāro

58-120现在，‘于其时，有四蕴’等，开始摄聚品。它依摄要、解说、再解说而有三类。其中，‘于其时，有四蕴’等为摄要。‘于其时，何为四蕴’等为解说。‘于其时，何为受蕴’等为再解说，应如此了知。

58-120. Idāni tasmiṃ kho pana samaye cattāro khandhā hontīti saṅgahavāro āraddho. So uddesaniddesapaṭiniddesānaṃ vasena tividho hoti. Tattha ‘tasmiṃ kho pana samaye cattāro khandhā’ti evamādiko uddeso. Katame tasmiṃ samaye cattāro khandhā’tiādiko niddeso. Katamo tasmiṃ samaye vedanākkhandhotiādiko paṭiniddesoti veditabbo.

422其中，在摄要品中，四蕴等有二十三个部分。应如此了知它们的义：在生起欲界初大善心的那个时候，除了‘又其他者’之外，依心支而生起、载于圣典的五十余法，当它们全部被摄集时，以积聚义而成为四蕴。依前所说的处义而成为二处。以自性义、空义、无众生义而成为二界。以缘所摄的食义，此处有三法为食，其余为非食。

Tattha uddesavāre cattāro khandhātiādayo tevīsati koṭṭhāsā honti. Tesaṃ evamattho veditabbo – yasmiṃ samaye kāmāvacaraṃ paṭhamaṃ mahākusalacittaṃ uppajjati, ye tasmiṃ samaye cittaṅgavasena uppannā, ṭhapetvā yevāpanake, pāḷiāruḷhā atirekapaṇṇāsadhammā, te sabbepi saṅgayhamānā rāsaṭṭhena cattārova khandhā honti . Heṭṭhā vuttena āyatanaṭṭhena dve āyatanāni honti. Sabhāvaṭṭhena suññataṭṭhena nissattaṭṭhena dveva dhātuyo honti. Paccayasaṅkhātena āhāraṭṭhena tayovettha dhammā āhārā honti. Avasesā no āhārā.

423‘然而，这些难道不是彼此或对彼所生色的缘吗？’‘并非不是。然而，这些既是如此，又是别样，在同样为缘的情况下，又是额外的缘，因此说为食。如何呢？因为在这些之中，触食是其余心心所法的缘，并带来三种受。意思食是它们的缘，并带来三有。识食是它们的缘，并带来结生名色。’‘难道那不是异熟吗？而这是善识。’‘虽是善识，但由于相似，故说为识食。’或者，以支持义说此三为食。因为这些对相应法，如同段食对色身，是支持缘。因此说：‘非色食对相应法及彼所生色，以食缘为缘。’

‘Kiṃ panete aññamaññaṃ vā taṃsamuṭṭhānarūpassa vā paccayā na hontī’ti? ‘No na honti. Ime pana tathā ca honti, aññathā cāti samānepi paccayatte atirekapaccayā honti, tasmā āhārāti vuttā. Kathaṃ? Etesu hi phassāhāro, yesaṃ dhammānaṃ avasesā cittacetasikā paccayā honti, tesañca paccayo hoti, tisso ca vedanā āharati. Manosañcetanāhāro tesañca paccayo hoti tayo ca bhave āharati. Viññāṇāhāro tesañca paccayo hoti paṭisandhināmarūpañca āharatī’ti. ‘Nanu ca so vipākova idaṃ pana kusalaviññāṇa’nti? ‘Kiñcāpi kusalaviññāṇaṃ, taṃsarikkhatāya pana viññāṇāhāro’tveva vuttaṃ. Upatthambhakaṭṭhena vā ime tayo āhārāti vuttā. Ime hi sampayuttadhammānaṃ, kabaḷīkārāhāro viya rūpakāyassa, upatthambhakapaccayā honti. Teneva vuttaṃ – ‘‘arūpino āhārā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ āhārapaccayena paccayo’’ti (paṭṭhā. 1.1.15).

424另一种方法：由于是内在相续的特殊缘，段食与此三法被称为食。因为段食是食用段食的众生之色身的特殊缘；触是名身中受的特殊缘；意思是识的特殊缘；识是名色的特殊缘。如所说：

Aparo nayo – ajjhattikasantatiyā visesapaccayattā kabaḷīkārāhāro ca ime ca tayo dhammā āhārāti vuttā. Visesapaccayo hi kabaḷīkārāhārabhakkhānaṃ sattānaṃ rūpakāyassa kabaḷīkāro āhāro; nāmakāye vedanāya phasso, viññāṇassa manosañcetanā, nāmarūpassa viññāṇaṃ. Yathāha –

425“诸比丘，譬如，此身依食而住，缘食而存，无食则不存”（《相应部》5.183）。同样地，触缘受，行缘识，识缘名色（《相应部》2.1）。

‘‘Seyyathāpi, bhikkhave, ayaṃ kāyo āhāraṭṭhitiko, āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati’’ (saṃ. ni. 5.183). Tathā phassapaccayā vedanā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpanti (saṃ. ni. 2.1).

426然而，以增上（主宰）义，只有八法为根，而非其余。因此说“有八根”。以审虑（专思）义，只有五法为禅支。因此说“有五支禅”。

Adhipatiyaṭṭhena pana aṭṭheva dhammā indriyāni honti, na avasesā. Tena vuttaṃ – aṭṭhindriyāni hontīti. Upanijjhāyanaṭṭhena pañceva dhammā jhānaṅgāni honti. Tena vuttaṃ – pañcaṅgikaṃ jhānaṃ hotīti.

427以出离义和因义，只有五法为道支。因此说“有五支道”。虽然八支圣道确实存在，但在世间心中，于一刹那三种远离不可得，故说为“五支”。难道不是这样吗？“比丘，所谓‘如去之道’，乃是此八支圣道的同义语”（《相应部》4.245），在此经中，以“如去”之言表明了此义：“正如出世间道是八支，前行观道也同样是八支”，那么世间道也应是八支吗？不应如此。因为这种经典教导是方便说。故说：“然而，在此之前，他的身业、语业、活命早已完全清净”（《中部》3.431）。而这（论藏所说）是非方便说。因为在世间心中，于一刹那三种远离不可得，故只说为“五支”。

Niyyānaṭṭhena ca hetvaṭṭhena ca pañceva dhammā maggaṅgāni honti. Tena vuttaṃ – pañcaṅgiko maggo hotīti. Kiñcāpi hi aṭṭhaṅgiko ariyamaggo, lokiyacitte pana ekakkhaṇe tisso viratiyo na labbhanti, tasmā pañcaṅgikoti vutto. ‘Nanu ca ‘‘yathāgatamaggoti kho, bhikkhu, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacana’’nti (saṃ. ni. 4.245) imasmiṃ sutte ‘yatheva lokuttaramaggo aṭṭhaṅgiko, pubbabhāgavipassanāmaggopi tatheva aṭṭhaṅgiko’ti yathāgatavacanena imassatthassa dīpitattā, lokiyamaggenāpi aṭṭhaṅgikena bhavitabbanti? Na bhavitabbaṃ . Ayañhi suttantikadesanā nāma pariyāyadesanā. Tenāha – ‘‘pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī’’ti (ma. ni. 3.431). Ayaṃ pana nippariyāyadesanā. Lokiyacittasmiñhi tisso viratiyo ekakkhaṇe na labbhanti, tasmā ‘pañcaṅgiko’va vuttoti.

428以不可动摇义，只有七法为力。以根本义，只有三法为因。以触义，只有一法为触。以感受义，只有一法为受。以想义，只有一法为想。以思义，只有一法为思。以心种种义，只有一法为心。以积聚义和感受义，只有一法为受蕴。以积聚义和想义，只有一法为想蕴。以积聚义和造作义，只有一法为行蕴。以积聚义和心种种义，只有一法为识蕴。以了别义和前述之处义，只有一法为意处。以了别义和增上义，只有一法为意根。以了别义和自性空无众生义，只有一法名为意识界，而非其余。然而，除心之外，依上述之义，其余一切法唯是一法处，唯是一法界。

Akampiyaṭṭhena pana satteva dhammā balāni honti. Mūlaṭṭhena tayova dhammā hetū. Phusanaṭṭhena ekova dhammo phasso. Vedayitaṭṭhena ekova dhammo vedanā. Sañjānanaṭṭhena ekova dhammo saññā. Cetayanaṭṭhena ekova dhammo cetanā. Cittavicittaṭṭhena ekova dhammo cittaṃ. Rāsaṭṭhena ceva vedayitaṭṭhena ca ekova dhammo vedanākkhandho. Rāsaṭṭhena ca sañjānanaṭṭhena ca ekova dhammo saññākkhandho. Rāsaṭṭhena ca abhisaṅkharaṇaṭṭhena ca ekova dhammo saṅkhārakkhandho. Rāsaṭṭhena ca cittavicittaṭṭhena ca ekova dhammo viññāṇakkhandho. Vijānanaṭṭhena ceva heṭṭhā vuttaāyatanaṭṭhena ca ekameva manāyatanaṃ. Vijānanaṭṭhena ca adhipatiyaṭṭhena ca ekameva manindriyaṃ. Vijānanaṭṭhena ca sabhāvasuññatanissattaṭṭhena ca ekova dhammo manoviññāṇadhātu nāma hoti, na avasesā. Ṭhapetvā pana cittaṃ, yathāvuttena atthena avasesā sabbepi dhammā ekaṃ dhammāyatanameva, ekā ca dhammadhātuyeva hotīti.

429或者，以“于彼时”等此安止方式，此处也包含了前文已说的“或有所属”等。如此处一样，于一切处亦然。从此以后，我们不再作如此详尽的审察。在释义与反释义的章节中，应依前文所述之理而了知义趣。

Ye vā pana tasmiṃ samayeti iminā pana appanāvārena idhāpi heṭṭhā vuttā yevāpanakāva saṅgahitā. Yathā ca idha evaṃ sabbattha . Ito parañhi ettakampi na vicārayissāma. Niddesapaṭiniddesavāresu heṭṭhā vuttanayeneva attho veditabboti.

458摄品已毕。

Saṅgahavāro niṭṭhito.

459“部分品”也是此品的别名。

Koṭṭhāsavārotipi etasseva nāmaṃ.

460空性品

Suññatavāro

121-145121-145. 现在，以“于彼时，有诸法”开始了空性品。此品依开示与释义而分为二种。其中，在开示品中，与“有诸法”一起，共有二十四部分。在一切部分中，并未说“四、二、三”的数量限定。何以故？因为在摄品中已作限定。彼处已限定之法，即此处所说之法。因为在此处，不可得有情、或有、或我。唯是诸法，仅是法，无实质，无主宰，为了阐明此空性而说。因此，此处应如此了知义理：当欲界初大善心生起时，彼时依心支而生的五十余法，以自性义，唯是法。并无其他任何有情、或有、或人、或补特伽罗。同样地，以积聚义，唯是蕴。如此，应依前理于一切句中了知义理连结。然而，因为除了禅那之外别无禅支，除了道之外别无道支，所以此处只说“有禅那，有道”。以审虑义，禅那即是禅那；以因义，道即是道。并无其他任何有情或有。如此，应于一切句中作义理连结。释义品其义自明。

121-145. Idāni tasmiṃ kho pana samaye dhammā hontīti suññatavāro āraddho. So uddesaniddesavasena dvidhā vavatthito. Tattha uddesavāre ‘dhammā hontī’ti iminā saddhiṃ catuvīsati koṭṭhāsā honti. Sabbakoṭṭhāsesu ca ‘cattāro dve tayo’ti gaṇanaparicchedo na vutto. Kasmā? Saṅgahavāre paricchinnattā. Tattha paricchinnadhammāyeva hi idhāpi vuttā. Na hettha satto vā bhāvo vā attā vā upalabbhati. Dhammāva ete dhammamattā asārā apariṇāyakāti imissā suññatāya dīpanatthaṃ vuttā. Tasmā evamettha attho veditabbo – yasmiṃ samaye kāmāvacaraṃ paṭhamaṃ mahākusalacittaṃ uppajjati, tasmiṃ samaye cittaṅgavasena uppannā atirekapaṇṇāsadhammā sabhāvaṭṭhena dhammā eva honti. Na añño koci satto vā bhāvo vā poso vā puggalo vā hotīti. Tathā rāsaṭṭhena khandhāva hontīti. Evaṃ purimanayeneva sabbapadesu atthayojanā veditabbā. Yasmā pana jhānato aññaṃ jhānaṅgaṃ, maggato vā aññaṃ maggaṅgaṃ natthi, tasmā idha ‘jhānaṃ hoti, maggo hoti’ icceva vuttaṃ. Upanijjhāyanaṭṭhena hi jhānameva hetvaṭṭhena maggova hoti. Na añño koci satto vā bhāvo vāti. Evaṃ sabbapadesu atthayojanā kātabbā. Niddesavāro uttānatthoyevāti.

462空性品已完结。

Suññatavāro niṭṭhito.

463以三大品庄严而阐明之第一心的义注已完结。

Niṭṭhitā ca tīhi mahāvārehi maṇḍetvā niddiṭṭhassa

464第一心之义注。

Paṭhamacittassa atthavaṇṇanā.

465第二心

Dutiyacittaṃ

146146. 现在，为了显示第二心等，又开始了“何等法”等。在它们所有之中，应依第一心所说之理，了知一一三大品。不仅三大品如此，与第一心所说相似的一切句之义，也应依所说之理了知。从此以后，我们只作前所未说之句的注释。在此第二心的释义中，只有“有行”是前所未说。其义为：与行俱，故为“有行”。以此“有行”，即与方便俱、与策励俱、以缘之聚集为义。因为，第一广大心生起时，即是以彼所缘等缘之聚集，与此方便俱、与策励俱，此心生起。

146. Idāni dutiyacittādīni dassetuṃ puna ‘‘katame dhammā’’tiādi āraddhaṃ. Tesu sabbesupi paṭhamacitte vuttanayeneva tayo tayo mahāvārā veditabbā. Na kevalañca mahāvārā eva, paṭhamacitte vuttasadisānaṃ sabbapadānaṃ atthopi vuttanayeneva veditabbo. Ito parampi apubbapadavaṇṇanaṃyeva karissāma. Imasmiṃ tāva dutiyacittaniddese sasaṅkhārenāti idameva apubbaṃ. Tassattho – saha saṅkhārenāti sasaṅkhāro. Tena sasaṅkhārena sappayogena saupāyena paccayagaṇenāti attho. Yena hi ārammaṇādinā paccayagaṇena paṭhamaṃ mahācittaṃ uppajjati, teneva sappayogena saupāyena idaṃ uppajjati.

432其生起应如此了知——在此，有比丘住在寺院边缘，当到了打扫塔院的时间，或到了侍奉长老的时间，或到了闻法的日子时，心想：‘我去后再回来，路途太远，我不去了。’随后又想：‘作为比丘，不去塔院、不去侍奉长老、不去闻法，实不相称，我要去。’于是便去。如此，或以自己的努力，或由他人指出不行义务等的过患与行义务等的功德而受到教导时，或以强制方式被要求‘来，做这个’而被驱使时，所生起的善心，即称为有行、由众多缘聚而生起。

Tassevaṃ uppatti veditabbā – idhekacco bhikkhu vihārapaccante vasamāno cetiyaṅgaṇasammajjanavelāya vā therupaṭṭhānavelāya vā sampattāya, dhammasavanadivase vā sampatte ‘mayhaṃ gantvā paccāgacchato atidūraṃ bhavissati, na gamissāmī’ti cintetvā puna cinteti – ‘bhikkhussa nāma cetiyaṅgaṇaṃ vā therupaṭṭhānaṃ vā dhammasavanaṃ vā agantuṃ asāruppaṃ, gamissāmī’ti gacchati. Tassevaṃ attano payogena vā, parena vā vattādīnaṃ akaraṇe ca ādīnavaṃ karaṇe ca ānisaṃsaṃ dassetvā ovadiyamānassa, niggahavaseneva vā ‘ehi, idaṃ karohī’ti kāriyamānassa uppannaṃ kusalacittaṃ sasaṅkhārena paccayagaṇena uppannaṃ nāma hotīti.

468第二心

Dutiyacittaṃ.

469第三心

Tatiyacittaṃ

147-148147-148. 第三为‘与智不相应’，即智不相应。因为此心对所缘只是欢喜触碰，然而其中并无决断之智。因此应知，此心生起于幼童见到比丘而顶礼时心想‘这位是长老，是我的’，以及依此类推在礼敬塔庙、闻法等时。然而在圣典中，此处于七处缺少慧。其余则如常。

147-148. Tatiye ñāṇena vippayuttanti ñāṇavippayuttaṃ. Idampi hi ārammaṇe haṭṭhapahaṭṭhaṃ hoti paricchindakañāṇaṃ panettha na hoti. Tasmā idaṃ daharakumārakānaṃ bhikkhuṃ disvā ‘ayaṃ thero mayha’nti vandanakāle, teneva nayena cetiyavandanadhammasavanakālādīsu ca uppajjatīti veditabbaṃ. Pāḷiyaṃ panettha sattasu ṭhānesu paññā parihāyati. Sesaṃ pākatikamevāti.

471第三心。

Tatiyacittaṃ.

472第四心

Catutthacittaṃ

149149. 第四心亦同此理。然而，由于说‘有行’，应知当父母抓住幼童的头让他们礼敬塔庙等，而他们虽不情愿，却也欢喜触碰地礼敬时，于此类时刻可获得此心。

149. Catutthacittepi eseva nayo. Idaṃ pana sasaṅkhārenāti vacanato yadā mātāpitaro daharakumārake sīse gahetvā cetiyādīni vandāpenti te ca anatthikā samānāpi haṭṭhapahaṭṭhāva vandanti. Evarūpe kāle labbhatīti veditabbaṃ.

474第四心。

Catutthacittaṃ.

475第五心

Pañcamacittaṃ

150150. 第五为‘与舍俱’，即与舍受相应。因为此心于所缘是中舍的。然而其中确有决断之智。在圣典中，于四禅处说‘有舍’，于八根处说‘有舍根’，之后在解说一切受等词时，以遮遣乐、不乐、苦、乐的方式作了论述，而说为不苦不乐受。应知由于其具有中舍特相而作根的作用，故为舍根。在次第上，于一处缺少喜。因此，以心所摄的角度，圣典所举的正是五十五法。依此，应知于一切分、一切转起的抉择。

150. Pañcame upekkhāsahagatanti upekkhāvedanāya sampayuttaṃ . Idañhi ārammaṇe majjhattaṃ hoti. Paricchindakañāṇaṃ panettha hotiyeva. Pāḷiyaṃ panettha jhānacatukke upekkhā hotīti indriyaṭṭhake upekkhindriyaṃ hotīti vatvā sabbesampi vedanādipadānaṃ niddese sātāsātasukhadukkhapaṭikkhepavasena desanaṃ katvā adukkhamasukhavedanā kathitā. Tassā majjhattalakkhaṇe indattakaraṇavasena upekkhindriyabhāvo veditabbo. Padapaṭipāṭiyā ca ekasmiṃ ṭhāne pīti parihīnā. Tasmā cittaṅgavasena pāḷiāruḷhā pañcapaṇṇāseva dhammā honti. Tesaṃ vasena sabbakoṭṭhāsesu sabbavāresu ca vinicchayo veditabbo.

477第五心。

Pañcamacittaṃ.

478第六心等

Chaṭṭhacittādi

156-9156-159. 第六、第七、第八心应依第二、第三、第四心中所说之理而了知。只是在这些心中，有受的转换以及喜的缺失。其余连同生起之理，皆与彼等相同。因为在修习慈与悲的遍作阶段，这些心的生起在《大注疏》中也是被允许的。这些名为八种欲界善心。

156-9. Chaṭṭhasattamaaṭṭhamāni dutiyatatiyacatutthesu vuttanayeneva veditabbāni. Kevalañhi imesu vedanāparivattanañceva pītiparihānañca hoti. Sesaṃ saddhiṃ uppattinayena tādisameva. Karuṇāmuditā parikammakālepi hi imesaṃ uppatti mahāaṭṭhakathāyaṃ anuññātā eva. Imāni aṭṭha kāmāvacarakusalacittāni nāma.

480福业事等之论

Puññakiriyavatthādikathā

437它们全部也应以十种福业事来说明。如何说明？布施所成福业事、戒所成……修习所成……恭敬所俱……服务所俱……回向功德……随喜功德……说法所成……闻法所成……正见业为福业事，这些名为十种福业事。其中，布施本身即是布施所成。它既是福行，又是那些那些利益的基处，故为福业事。其余亦同此理。

Tāni sabbānipi dasahi puññakiriyavatthūhi dīpetabbāni. Kathaṃ? Dānamayaṃ puññakiriyavatthu, sīlamayaṃ… bhāvanāmayaṃ… apacitisahagataṃ… veyyāvaccasahagataṃ… pattānuppadānaṃ… abbhanumodanaṃ… desanāmayaṃ… savanamayaṃ… diṭṭhijukammaṃ puññakiriyavatthūti imāni dasa puññakiriyavatthūni nāma. Tattha dānameva dānamayaṃ. Puññakiriyā ca sā tesaṃ tesaṃ ānisaṃsānaṃ vatthu cāti puññakiriyavatthu. Sesesupi eseva nayo.

438其中，对于施予衣等四种资具、或色等六种所缘、或食物等十种布施物的人，从彼等彼等生起开始的前行阶段、在施舍之时、以及之后以悦俱心随念时的这三个时间中，转起的思，名为‘布施所成福业事’。

Tattha cīvarādīsu catūsu paccayesu, rūpādīsu vā chasu ārammaṇesu, annādīsu vā dasasu dānavatthūsu, taṃ taṃ dentassa tesaṃ tesaṃ uppādanato paṭṭhāya pubbabhāge, pariccāgakāle, pacchā somanassacittena anussaraṇakāle cāti tīsu kālesu pavattā cetanā ‘dānamayaṃ puññakiriyavatthu’ nāma.

439对于受持五戒、八戒、十戒者，对于前往寺院心想‘我要出家’者，对于正在出家者，对于省思‘我已令心愿达到顶点而出家，善哉善哉’者，对于守护巴帝摩卡者，对于省察衣等资具者，对于在眼门等处防护现前之色等境者，以及对于净化活命者，转起的思，名为‘戒所成福业事’。

Pañcasīlaṃ aṭṭhasīlaṃ dasasīlaṃ samādiyantassa, ‘pabbajissāmī’ti vihāraṃ gacchantassa, pabbajantassa, ‘manorathaṃ matthakaṃ pāpetvā pabbajito vata’mhi, ‘sādhu sādhū’ti āvajjentassa, pātimokkhaṃ saṃvarantassa, cīvarādayo paccaye paccavekkhantassa, āpāthagatesu rūpādīsu cakkhudvārādīni saṃvarantassa , ājīvaṃ sodhentassa ca pavattā cetanā ‘sīlamayaṃ puññakiriyavatthu’ nāma.

440对于依《无碍解道》所说的观道，修习眼为无常、苦、无我者……乃至……修习意……色……乃至……法……眼识……乃至……意识、眼触……乃至……意触、眼触生受……乃至……意触生受……乃至……色想……乃至……老死为无常、苦、无我者，转起的思，或于三十八种所缘中未达安止的一切思，名为‘修习所成福业事’。

Paṭisambhidāyaṃ vuttena vipassanāmaggena cakkhuṃ aniccato dukkhato anattato bhāventassa…pe… manaṃ… rūpe…pe… dhamme… cakkhuviññāṇaṃ…pe… manoviññāṇaṃ,… cakkhusamphassaṃ…pe… manosamphassaṃ, cakkhusamphassajaṃ vedanaṃ…pe… manosamphassajaṃ vedanaṃ, …pe… rūpasaññaṃ…pe… jarāmaraṇaṃ aniccato dukkhato anattato bhāventassa pavattā cetanā, aṭṭhatiṃsāya vā ārammaṇesu appanaṃ appattā sabbāpi cetanā ‘bhāvanāmayaṃ puññakiriyavatthu’ nāma.

441然而，见到年长者时，以起迎、接衣钵、礼拜、让路等方式，应知为‘恭敬所俱’。

Mahallakaṃ pana disvā paccuggamanapattacīvarapaṭiggahaṇaabhivādanamaggasampadānādivasena ‘apacitisahagataṃ’ veditabbaṃ.

442对于较年长者，以履行义务的方式，见到入村乞食的比丘后，接过其钵，在村中安排食物并奉上；或听到‘去取比丘的钵’后，急速前往取钵等，在作身服务之时，应知为‘服务所俱’。

Vuḍḍhatarānaṃ vattappaṭipattikaraṇavasena gāmaṃ piṇḍāya paviṭṭhaṃ bhikkhuṃ disvā pattaṃ gahetvā gāme bhikkhaṃ samādapetvā upasaṃharaṇavasena, ‘gaccha bhikkhūnaṃ pattaṃ āharā’ti sutvā vegena gantvā pattāharaṇādivasena ca kāyaveyyāvaṭikakāle ‘veyyāvaccasahagataṃ’ veditabbaṃ.

443布施后，以香等作供养，回向功德说‘愿此成为某人的功德’或‘愿成为一切众生的功德’时，应知为‘回向功德’。然而，如此回向功德，是否福德会耗尽？不会。譬如点燃一盏灯后，再以之点燃千盏灯，不能说第一盏灯耗尽了；相反，先前的光明与后来的光明合而为一，变得极大。同样，回向功德者并无减损，应知唯有增长。

Dānaṃ datvā gandhādīhi pūjaṃ katvā ‘asukassa nāma patti hotū’ti vā, ‘sabbasattānaṃ hotū’ti vā pattiṃ dadato ‘pattānuppadānaṃ’ veditabbaṃ. Kiṃ panevaṃ pattiṃ dadato puññakkhayo hotīti? Na hoti. Yathā pana ekaṃ dīpaṃ jāletvā tato dīpasahassaṃ jālentassa paṭhamadīpo khīṇoti na vattabbo; purimālokena pana saddhiṃ pacchimāloko ekato hutvā atimahā hoti. Evameva pattiṃ dadato parihāni nāma natthi. Vuḍḍhiyeva pana hotīti veditabbo.

444对于他人所给予的回向功德或其他福行，以随喜的方式说‘善哉善哉’，应知为‘随喜功德’。

Parehi dinnāya pattiyā vā aññāya vā puññakiriyāya ‘sādhu sādhū’ti anumodanavasena ‘abbhanumodanaṃ’ veditabbaṃ.

445有人怀着‘人们将知道我是说法者’的欲望而住立，成为重利养者而说法，那并非大果报。有人不期待自己的法熟练，以解脱处为要而向他人说法，这才名为‘说法所成之福行事’。

Eko ‘evaṃ maṃ dhammakathikoti maṃ jānissantī’ti icchāya ṭhatvā lābhagaruko hutvā deseti, taṃ na mahapphalaṃ. Eko attano paguṇaṃ dhammaṃ apaccāsīsamāno vimuttāyatanasīsena paresaṃ deseti, idaṃ ‘desanāmayaṃ puññakiriyavatthu’ nāma.

446有人听闻时心想‘人们将知道我是有信者’而听，那并非大果报。有人心想‘这样我将得大果报’，以利益遍满的柔软心而听法，这才名为‘听闻所成之福行事’。

Eko suṇanto ‘iti maṃ saddhoti jānissantī’ti suṇāti, taṃ na mahapphalaṃ. Eko ‘evaṃ me mahapphalaṃ bhavissatī’ti hitapharaṇena muducittena dhammaṃ suṇāti, idaṃ ‘savanamayaṃ puññakiriyavatthu’ nāma.

447令见正直者的行为，名为‘见正直行之福行事’。而长部诵者则说：‘见正直行是一切的决定性特征，因为无论造作任何福，唯以见正直故，方得大果报。’

Diṭṭhiṃ ujuṃ karontassa ‘diṭṭhijukammaṃ puññakiriyavatthu’ nāma. Dīghabhāṇakā panāhu – ‘diṭṭhijukammaṃ sabbesaṃ niyamalakkhaṇaṃ, yaṃkiñci puññaṃ karontassa hi diṭṭhiyā ujukabhāveneva mahapphalaṃ hotī’ti.

448然而在这些福行事中，先说布施所成者：当思惟‘我将布施’时生起，当正在布施时生起，当省察‘我已布施’时生起。如此将前思、脱思、后思这三思合为一，即名‘布施所成之福行事’。持戒所成者亦然：当思惟‘我将圆满戒’时生起，当圆满戒时生起，当省察‘我已圆满’时生起。将这一切合为一，即名‘持戒所成之福行事’……见正直行亦然：当思惟‘我将令见正直’时生起，当令见正直时生起，当省察‘我已令见正直’时生起。将这一切合为一，即名‘见正直行之福行事’。

Etesu pana puññakiriyavatthūsu dānamayaṃ tāva ‘dānaṃ dassāmī’ti cintentassa uppajjati, dānaṃ dadato uppajjati, ‘dinnaṃ me’ti paccavekkhantassa uppajjati. Evaṃ pubbacetanaṃ muñcanacetanaṃ aparacetananti tissopi cetanā ekato katvā ‘dānamayaṃ puññakiriyavatthu’ nāma hoti. Sīlamayampi ‘sīlaṃ pūressāmī’ti cintentassa uppajjati, sīlapūraṇakāle uppajjati, ‘pūritaṃ me’ti paccavekkhantassa uppajjati. Tā sabbāpi ekato katvā ‘sīlamayaṃ puññakiriyavatthu’ nāma hoti…pe… diṭṭhijukammampi ‘diṭṭhiṃ ujukaṃ karissāmī’ti cintentassa uppajjati, diṭṭhiṃ ujuṃ karontassa uppajjati, ‘diṭṭhi me ujukā katā’ti paccavekkhantassa uppajjati. Tā sabbāpi ekato katvā ‘diṭṭhijukammaṃ puññakiriyavatthu’ nāma hoti.

449然而在经中，仅提到三种福行事。应知其余者亦摄于其中。因为恭敬承事摄于持戒所成中，回向随喜摄于布施所成中，说法、听闻及见正直行摄于修习所成中。然而那些说‘见正直行是一切的决定性特征’者，其见正直行则摄于三者之中。如此，这些福行事略说为三，广说则为十。

Sutte pana tīṇiyeva puññakiriyavatthūni āgatāni. Tesu itaresampi saṅgaho veditabbo. Apacitiveyyāvaccāni hi sīlamaye saṅgahaṃ gacchanti. Pattānuppadānaabbhanumodanāni dānamaye. Desanāsavanadiṭṭhijukammāni bhāvanāmaye. Ye pana ‘diṭṭhijukammaṃ sabbesaṃ niyamalakkhaṇa’nti vadanti tesaṃ taṃ tīsupi saṅgahaṃ gacchati. Evametāni saṅkhepato tīṇi hutvā vitthārato dasa honti.

450其中，当思惟‘我将布施’时，是以八种欲界善心中的某一种而思惟；正在布施时，也是以其中某一种而施；当省察‘我已布施’时，也是以其中某一种而省察。当思惟‘我将圆满戒’时，也是以其中某一种而思惟；正在圆满戒时，也是以其中某一种而圆满；当省察‘我已圆满戒’时，也是以其中某一种而省察。当思惟‘我将修习修习’时，也是以其中某一种而思惟；正在修习时，也是以其中某一种而修习；当省察‘我已修习修习’时，也是以其中某一种而省察。

Tesu ‘dānaṃ dassāmī’ti cintento aṭṭhannaṃ kāmāvacarakusalacittānaṃ aññatareneva cinteti; dadamānopi tesaṃyeva aññatarena deti; ‘dānaṃ me dinna’nti paccavekkhantopi tesaṃyeva aññatarena paccavekkhati. ‘Sīlaṃ pūressāmī’ti cintentopi tesaṃyeva aññatarena cinteti; sīlaṃ pūrentopi tesaṃyeva aññatarena pūreti, ‘sīlaṃ me pūrita’nti paccavekkhantopi tesaṃyeva aññatarena paccavekkhati. ‘Bhāvanaṃ bhāvessāmī’ti cintentopi tesaṃyeva aññatarena cinteti; bhāventopi tesaṃyeva aññatarena bhāveti; ‘bhāvanā me bhāvitā’ti paccavekkhantopi tesaṃyeva aññatarena paccavekkhati.

451当思惟‘我将作敬长行’时，也是以其中某一种而思惟；正在作时，也是以其中某一种而作；当省察‘我已作’时，也是以其中某一种而省察。当思惟‘我将作身承事行’时，正在作时，当省察‘我已作’时，也是以其中某一种而省察。当思惟‘我将回向’时，正在回向时，当省察‘我已回向’时，当思惟‘我将随喜回向或其余善’时，也是以其中某一种而思惟；正在随喜时，也是以其中某一种而随喜；当省察‘我已随喜’时，也是以其中某一种而省察。当思惟‘我将说法’时，也是以其中某一种而思惟；正在说法时，也是以其中某一种而说法；当省察‘我已说法’时，也是以其中某一种而省察。当思惟‘我将听法’时，也是以其中某一种而思惟；正在听时，也是以其中某一种而听；当省察‘我已听’时，也是以其中某一种而省察。当思惟‘我将令见正直’时，也是以其中某一种而思惟；然而正在令见正直时，是以四种智相应心中的某一种而作；当省察‘我已令见正直’时，是以八种中的某一种而省察。

‘Jeṭṭhāpacitikammaṃ karissāmī’ti cintentopi tesaṃyeva aññatarena cinteti, karontopi tesaṃyeva aññatarena karoti, ‘kataṃ me’ti paccavekkhantopi tesaṃyeva aññatarena paccavekkhati. ‘Kāyaveyyāvaṭikakammaṃ karissāmī’ti cintentopi, karontopi, ‘kataṃ me’ti paccavekkhantopi tesaṃyeva aññatarena paccavekkhati. ‘Pattiṃ dassāmī’ti cintentopi, dadantopi, ‘dinnaṃ me’ti paccavekkhantopi, ‘pattiṃ vā sesakusalaṃ vā anumodissāmī’ti cintentopi tesaṃyeva aññatarena cinteti; anumodantopi tesaṃyeva aññatarena anumodati, ‘anumoditaṃ me’ti paccavekkhantopi tesaṃyeva aññatarena paccavekkhati. ‘Dhammaṃ desessāmī’ti cintentopi tesaṃyeva aññatarena cinteti, desentopi tesaṃyeva aññatarena deseti, ‘desito me’ti paccavekkhantopi tesaṃyeva aññatarena paccavekkhati. ‘Dhammaṃ sossāmī’ti cintentopi tesaṃyeva aññatarena cinteti, suṇantopi tesaṃyeva aññatarena suṇāti, ‘suto me’ti paccavekkhantopi tesaṃyeva aññatarena paccavekkhati. ‘Diṭṭhiṃ ujukaṃ karissāmī’ti cintentopi tesaṃyeva aññatarena cinteti, ujuṃ karonto pana catunnaṃ ñāṇasampayuttānaṃ aññatarena karoti, ‘diṭṭhi me ujukā katā’ti paccavekkhanto aṭṭhannaṃ aññatarena paccavekkhati.

452在此处，有四种名为无量者。四种无量即是：虚空无量、轮围无量、众生界无量、佛智无量。因为虚空于东方、或西、北、南方，并无‘有若干百由旬、若干千由旬’的限量。即使将须弥山般的铁块劈开大地为二而向下投掷，它只会坠落，不会得到立足处，如此虚空名为无量。

Imasmiṃ ṭhāne cattāri anantāni nāma gahitāni. Cattāri hi anantāni – ākāso ananto, cakkavāḷāni anantāni, sattanikāyo ananto, buddhaññāṇaṃ anantaṃ. Ākāsassa hi puratthimāya disāya vā pacchimuttaradakkhiṇāsu vā ettakāni vā yojanasatāni ettakāni vā yojanasahassānīti paricchedo natthi. Sinerumattampi ayokūṭaṃ pathaviṃ dvidhā katvā heṭṭhā khittaṃ bhassetheva, no patiṭṭhaṃ labhetha, evaṃ ākāsaṃ anantaṃ nāma.

453轮围亦无以百、千计量的限量。即使有生于阿迦尼吒天、具足强力弓术者以轻箭横越棕榈树荫之刹那所能超越十万轮围之速度的四位大梵天，心想‘我们将见到轮围之边际’而以彼速度奔驰，他们也会在未见到轮围边际之前便般涅槃，如此轮围名为无量。

Cakkavāḷānampi satehi vā sahassehi vā paricchedo natthi. Sacepi hi akaniṭṭhabhavane nibbattā, daḷhathāmadhanuggahassa lahukena sarena tiriyaṃ tālacchāyaṃ atikkamanamattena kālena cakkavāḷasatasahassaṃ atikkamanasamatthena javena samannāgatā cattāro mahābrahmāno ‘cakkavāḷapariyantaṃ passissāmā’ti tena javena dhāveyyuṃ, cakkavāḷapariyantaṃ adisvāva parinibbāyeyyuṃ, evaṃ cakkavāḷāni anantāni nāma.

454然而在如此众多的轮围中，水所依、陆所依的众生数量不可计量。如此众生界名为无量。佛智则比此更为无量。

Ettakesu pana cakkavāḷesu udakaṭṭhakathalaṭṭhakasattānaṃ pamāṇaṃ natthi. Evaṃ sattanikāyo ananto nāma. Tatopi buddhañāṇaṃ anantameva.

455如此，在无量的轮围世界中，无量的众生生起众多欲界喜俱、智相应、无行的善心。众多众生也生起众多善心。所有这些善心，以欲界之义、喜俱之义、智相应之义、无行之义，归于同一。即成为同一的喜俱、三因、无行的大心。同样，有行的大心……乃至……同样，舍俱、智不相应、二因、有行的心也是如此。如此，正等正觉者将无量轮围世界中无量众生所生起的一切欲界善心，如同用大秤称量，如同将你们投入其中衡量，以一切知智决断后，以‘这些只是八种’的同类之义，将其划分为八种而开示。

Evaṃ aparimāṇesu cakkavāḷesu aparimāṇānaṃ sattānaṃ kāmāvacarasomanassasahagatañāṇasampayuttaasaṅkhārikakusalacittāni ekassa bahūni uppajjanti. Bahūnampi bahūni uppajjanti. Tāni sabbānipi kāmāvacaraṭṭhena somanassasahagataṭṭhena ñāṇasampayuttaṭṭhena asaṅkhārikaṭṭhena ekattaṃ gacchanti. Ekameva somanassasahagataṃ tihetukaṃ asaṅkhārikaṃ mahācittaṃ hoti. Tathā sasaṅkhārikaṃ mahācittaṃ…pe… tathā upekkhāsahagataṃ ñāṇavippayuttaṃ dvihetukaṃ sasaṅkhārikacittanti. Evaṃ sabbānipi aparimāṇesu cakkavāḷesu aparimāṇānaṃ sattānaṃ uppajjamānāni kāmāvacarakusalacittāni sammāsambuddho mahātulāya tulayamāno viya, tumbe pakkhipitvā minamāno viya, sabbaññutaññāṇena paricchinditvā ‘aṭṭhevetānī’ti sarikkhaṭṭhena aṭṭheva koṭṭhāse katvā dassesi.

456又，在此处，以六种方式摄取了名为‘福德积累’的内容。因为福德有自作、有他作，有亲手作、有令作，有知而作、有不知而作。

Puna imasmiṃ ṭhāne chabbidhena puññāyūhanaṃ nāma gahitaṃ. Puññañhi atthi sayaṃkāraṃ atthi paraṃkāraṃ, atthi sāhatthikaṃ atthi āṇattikaṃ, atthi sampajānakataṃ atthi asampajānakatanti.

457其中，依自性而作的，名为‘自作’。见他人作而作的，名为‘他作’。亲手作的，名为‘亲手作’。令他人作而完成的，名为‘令作’。相信业与果报而作的，名为‘知而作’。不知业与果报而作的，名为‘不知而作’。在这些当中，自作也是以此八种善心之一而作。他作、亲手作、令作，也是以此八种善心之一而作。然而，知而作是以四种智相应心而作。不知而作是以四种智不相应心而作。

Tattha attano dhammatāya kataṃ ‘sayaṃkāraṃ’ nāma. Paraṃ karontaṃ disvā kataṃ ‘paraṃkāraṃ’ nāma. Sahatthena kataṃ ‘sāhatthikaṃ’ nāma. Āṇāpetvā kāritaṃ ‘āṇattikaṃ’ nāma. Kammañca phalañca saddahitvā kataṃ ‘sampajānakataṃ’ nāma. Kammampi phalampi ajānitvā kataṃ ‘asampajānakataṃ’ nāma. Tesu sayaṃkāraṃ karontopi imesaṃ aṭṭhannaṃ kusalacittānaṃ aññatareneva karoti. Paraṃkāraṃ karontopi, sahatthena karontopi, āṇāpetvā karontopi imesaṃ aṭṭhannaṃ kusalacittānaṃ aññatareneva karoti. Sampajānakaraṇaṃ pana catūhi ñāṇasampayuttehi hoti. Asampajānakaraṇaṃ catūhi ñāṇavippayuttehi.

458此外，在此处还摄取了四种施的清净：资具的如法性、思心所的广大、福田的圆满、功德的殊胜。其中，以法、以正行所得的资具，名为‘如法’。深信而净信地布施者，则有‘思心所的广大’。漏尽者的状态，名为‘福田的圆满’。漏尽者从灭尽定出定的状态，名为‘功德的殊胜’。能综合此四者而行布施者，其欲界善业即于此生本身给予果报。如富楼那长者、迦迦瓦利耶、须摩那花鬘师等。

Aparāpi imasmiṃ ṭhāne catasso dakkhiṇāvisuddhiyo gahitā – paccayānaṃ dhammikatā, cetanāmahattaṃ, vatthusampatti, guṇātirekatāti. Tattha dhammena samena uppannā paccayā ‘dhammikā’ nāma. Saddahitvā okappetvā dadato pana ‘cetanāmahattaṃ’ nāma hoti. Khīṇāsavabhāvo ‘vatthusampatti’ nāma. Khīṇāsavasseva nirodhā vuṭṭhitabhāvo ‘guṇātirekatā’ nāma. Imāni cattāri samodhānetvā dātuṃ sakkontassa kāmāvacaraṃ kusalaṃ imasmiṃyeva attabhāve vipākaṃ deti. Puṇṇakaseṭṭhikākavaliyasumanamālākārādīnaṃ (dha. pa. aṭṭha. 2.225 puṇṇadāsīvatthu) (dha. pa. aṭṭha. 1.67 sumanamālākāravatthu) viya.

459简而言之，将这一切欲界善心统称为‘心’，以心之种种差别之义，则唯是一种。以受而言，有喜俱与舍俱二种。以智分别之说而言，有四种。因为喜俱智相应无行大心与舍俱智相应无行大心，以智相应之义及无行之义，实为同一。同样，智相应有行、智不相应无行、智不相应有行也是如此。如此，以智分别之说虽有四种，但依无行与有行之分别，则有四种无行、四种有行，共为八种善心。世尊如实了知此等，作为一切知者、众中之首、牟尼之最胜者，宣说、开示、施设、建立、阐明、分别、显了。

Saṅkhepato panetaṃ sabbampi kāmāvacarakusalacittaṃ ‘citta’nti karitvā cittavicittaṭṭhena ekameva hoti. Vedanāvasena somanassasahagataṃ upekkhāsahagatanti duvidhaṃ hoti. Ñāṇavibhattidesanāvasena catubbidhaṃ hoti. Somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhārikaṃ mahācittañhi upekkhāsahagataṃ ñāṇasampayuttaṃ asaṅkhārikaṃ mahācittañca ñāṇasampayuttaṭṭhena asaṅkhārikaṭṭhena ca ekameva hoti. Tathā ñāṇasampayuttaṃ sasaṅkhārikaṃ, ñāṇavippayuttaṃ asaṅkhārikaṃ, ñāṇavippayuttaṃ sasaṅkhārikañcāti. Evaṃ ñāṇavibhattidesanāvasena catubbidhe panetasmiṃ asaṅkhārasasaṅkhāravibhattito cattāri asaṅkhārikāni cattāri sasaṅkhārikānīti aṭṭheva kusalacittāni honti. Tāni yāthāvato ñatvā bhagavā sabbaññū gaṇīvaro muniseṭṭho ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkarotīti.

504《殊胜义》法集论注疏

Aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāya

505欲界善之解说已毕。

Kāmāvacarakusalaniddeso samatto.

460色界善之解说

Rūpāvacarakusalavaṇṇanā

507四分法之初禅

Catukkanayo paṭhamajjhānaṃ

160160. 今为开示色界善，而开始‘何等法为善’等。其中，‘为生于色界而修习道’：色，是指色有。生，是指产生、出生、再生。道，是指方法。此处词义为：寻求、探寻、产生、成就彼生者，即是道。这是说：以何道而于色有中生起、产生、出生、再生，即修习彼道。然而，是否必定以此道而于色有中生起呢？并非必定。因为以‘诸比丘，应修定，有定者能如实知见’（相应部）等所说的厌离分，也能超越色有。然而，除了此道之外，别无其他能生于色界的道，故说‘为生于色界而修习道’。从义理上说，此道即是思心所，也是与思心所相应的诸法，也是此两者。因为‘舍利弗，我知地狱，亦知趣向地狱之道’（中部）中，此处思心所名为道。

160. Idāni rūpāvacarakusalaṃ dassetuṃ katame dhammā kusalātiādi āraddhaṃ. Tattha rūpūpapattiyā maggaṃ bhāvetīti rūpaṃ vuccati rūpabhavo. Upapattīti nibbatti jāti sañjāti. Maggoti upāyo. Vacanattho panettha – taṃ upapattiṃ maggati gavesati janeti nipphādetīti maggo. Idaṃ vuttaṃ hoti – yena maggena rūpabhave upapatti hoti nibbatti jāti sañjāti, taṃ maggaṃ bhāvetīti. Kiṃ panetena niyamato rūpabhave upapatti hotīti? Na hoti. ‘‘Samādhiṃ, bhikkhave, bhāvetha, samāhito yathābhūtaṃ pajānāti passatī’’ti (saṃ. ni. 3.5; 4.99; 5.1071; netti. 40; mi. pa. 2.1.15) evaṃ vuttena hi nibbedhabhāgiyena rūpabhavātikkamopi hoti. Rūpūpapattiyā pana ito añño maggo nāma natthi, tena vuttaṃ ‘rūpūpapattiyā maggaṃ bhāvetī’ti. Atthato cāyaṃ maggo nāma cetanāpi hoti, cetanāya sampayuttadhammāpi, tadubhayampi. ‘‘Nirayañcāhaṃ, sāriputta, pajānāmi nirayagāmiñca magga’’nti (ma. ni. 1.153) hi ettha cetanā maggo nāma.

462“信心、羞耻心、善行与布施，这些皆为善人之所遵行法。”

‘‘Saddhā hiriyaṃ kusalañca dānaṃ, dhammā ete sappurisānuyātā;

463此即是所谓通向天界的道路，借此而往生天界。

Etañhi maggaṃ diviyaṃ vadanti, etena hi gacchati devaloka’’nti. (a. ni. 8.32);

464此处，与思心所相应的诸法名为道。在‘诸比丘，此是道，此是行道’（中部·行生经等）等处，思心所及与思心所相应的诸法皆名为道。然而，在此处，因说‘禅那’一词，故意指与思心所相应者。又因禅那的思心所牵引结生，故思心所及与思心所相应的诸法皆可适用。

Ettha cetanāsampayuttadhammā maggo nāma. ‘‘Ayaṃ, bhikkhave, maggo, ayaṃ paṭipadā’’ti saṅkhārupapattisuttādīsu (ma. ni. 3.161 ādayo) cetanāpi cetanāsampayuttadhammāpi maggo nāma. Imasmiṃ pana ṭhāne ‘jhāna’nti vacanato cetanāsampayuttā adhippetā. Yasmā pana jhānacetanā paṭisandhiṃ ākaḍḍhati, tasmā cetanāpi cetanāsampayuttadhammāpi vaṭṭantiyeva.

465“修习”意为产生、生起、增长。在此处，这是修习的含义。然而在其他地方，由于前缀的不同，还有如尊重、遍修、分别修等不同的含义。其中，“在此，优陀夷，我的弟子们于增上戒上尊重我——‘沙门乔达摩是持戒者，具足最上的戒蕴’”（《中部·第二册·243》），这称为尊重，意为信受。“以戒遍修之定有大果、大利益，以定遍修之慧有大果、大利益，以慧遍修之心能完全从诸漏中解脱”（《长部·第二册·186》），这称为遍修，意为习练。“来吧，分别修色，分别修受……想……行……识”，这称为分别修，意为令消失。又，“再者，优陀夷，我已为弟子们开示了行道，我的弟子们依此行道修习四念处”（《中部·第二册·247》），这是以产生、增长之义而称为修习。在此处，所指的正是这个含义。因此说：“‘修习’意为产生、生起、增长”。

Bhāvetīti janeti uppādeti vaḍḍheti. Ayaṃ tāva idha bhāvanāya attho. Aññattha pana upasaggavasena sambhāvanā paribhāvanā vibhāvanāti evaṃ aññathāpi attho hoti. Tattha ‘‘idhudāyi mama sāvakā adhisīle sambhāventi – sīlavā samaṇo gotamo, paramena sīlakkhandhena samannāgato’’ti (ma. ni. 2.243) ayaṃ sambhāvanā nāma; okappanāti attho. ‘‘Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso, samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā, paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccatī’’ti (dī. ni. 2.186) ayaṃ paribhāvanā nāma; vāsanāti attho. ‘‘Iṅgha rūpaṃ vibhāvehi, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ vibhāvehī’’ti ayaṃ vibhāvanā nāma; antaradhāpanāti attho. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventī’’ti (ma. ni. 2.247), ayaṃ pana uppādanavaḍḍhanaṭṭhena bhāvanā nāma. Imasmimpi ṭhāne ayameva adhippetā. Tena vuttaṃ – ‘bhāvetīti janeti uppādeti vaḍḍhetī’ti.

466然而，为何在此处不像在欲界善法的解说中那样以法为先导进行教导，而是以人为先导呢？因为（此禅那）须由行道来成就。因为此（禅那）须由四种行道中的某一种来成就；它不像欲界善法那样，不依行道就能生起。而所谓行道，是在有行道者时才存在的。为了显示这个道理，在以人为先导进行教导时，说“他修习通往色界转生的道路”。

Kasmā panettha, yathā kāmāvacarakusalaniddese dhammapubbaṅgamā desanā katā tathā akatvā, puggalapubbaṅgamā katāti? Paṭipadāya sādhetabbato. Idañhi catūsu paṭipadāsu aññatarāya sādhetabbaṃ; na kāmāvacaraṃ viya vinā paṭipadāya uppajjati. Paṭipadā ca nāmesā paṭipannake sati hotīti etamatthaṃ dassetuṃ puggalapubbaṅgamaṃ desanaṃ karonto ‘rūpūpapattiyā maggaṃ bhāvetī’ti āha.

467“确实已离诸欲”意为：已从诸欲离开、已无诸欲、已远离诸欲。然而，在此处的这个“确实”一词，应知是表示决定之义。因为它是决定义，所以，在证入初禅而安住时，即使诸欲不存在，它也阐明诸欲是此初禅的对立面，以及此初禅唯有通过舍离诸欲才能证得。如何阐明呢？当以“确实已离诸欲”这样作出决定时，便可了知：难道不是当诸欲存在时，此（初禅）便不会生起，就像黑暗存在时灯光便不会显现一样吗？而它的证得，唯有通过舍离那些（诸欲），就像唯有通过舍离此岸才能到达彼岸一样。因此，它作出决定。

Vivicceva kāmehīti kāmehi viviccitvā, vinā hutvā, apakkamitvā. Yo panāyamettha ‘eva’-kāro so niyamatthoti veditabbo. Yasmā ca niyamattho, tasmā tasmiṃ paṭhamaṃ jhānaṃ upasampajja viharaṇasamaye avijjamānānampi kāmānaṃ tassa paṭhamajjhānassa paṭipakkhabhāvaṃ, kāmapariccāgeneva cassa adhigamaṃ dīpeti. Kathaṃ? ‘Vivicceva kāmehī’ti evañhi niyame kariyamāne idaṃ paññāyati – nūnimassa kāmā paṭipakkhabhūtā yesu sati idaṃ na pavattati, andhakāre sati padīpobhāso viya? Tesaṃ pariccāgeneva cassa adhigamo hoti orimatīrapariccāgena pārimatīrasseva. Tasmā niyamaṃ karotīti.

468在此，可能会有这样的疑问：“为何这个‘确实’只在前句中被说出，而不在后句呢？难道未离不善法也能证入禅那而安住吗？”然而，不应这样看待。因为从（禅那）是（诸欲的）出离这个角度，这个‘确实’在前句中被说出。因为此禅那超越了欲界，是欲贪的对立面，所以它正是诸欲的出离。正如所说：“诸欲的出离，即是出离欲”（《如是语》72；《长部·第三册·353》）。然而，在后句中，也应像在“在此处，比丘们，有第一沙门，在此处有第二沙门”（《中部·第一册·139》；《增支部·第四册·241》）中那样，将‘确实’一词引用来使用。因为不可能在未离其他称为盖的不善法的情况下证入禅那而安住，所以，应如此看待此‘确实’一词在两句中：“确实已离诸欲，确实已离不善法”。在两句中，虽然“已离”这个共通的说法包含了诸如彼分远离等、身远离等一切的远离，但在此处，应知只有三种：身远离、心远离、镇伏远离。

Tattha siyā – ‘kasmā panesa pubbapadeyeva vutto, na uttarapade? Kiṃ akusalehi dhammehi aviviccāpi jhānaṃ upasampajja vihareyyā’ti? Na kho panetaṃ evaṃ daṭṭhabbaṃ. Taṃnissaraṇato hi pubbapade esa vutto. Kāmadhātusamatikkamanato hi kāmarāgapaṭipakkhato ca idaṃ jhānaṃ kāmānameva nissaraṇaṃ. Yathāha – ‘‘kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhamma’’nti (itivu. 72; dī. ni. 3.353). Uttarapadepi pana, yathā ‘‘idheva, bhikkhave, samaṇo, idha dutiyo samaṇo’’ti (ma. ni. 1.139; a. ni. 4.241) ettha ‘eva’-kāro ānetvā vuccati, evaṃ vattabbo. Na hi sakkā ito aññehipi nīvaraṇasaṅkhātehi akusalehi dhammehi avivicca jhānaṃ upasampajja viharituṃ, tasmā ‘vivicceva kāmehi vivicceva akusalehi dhammehī’ti evaṃ padadvayepi esa daṭṭhabbo. Padadvayepi ca kiñcāpi viviccāti iminā sādhāraṇavacanena tadaṅgavivekādayo kāyavivekādayo ca sabbepi vivekā saṅgahaṃ gacchanti, tathāpi kāyaviveko cittaviveko vikkhambhanavivekoti tayo eva idha daṭṭhabbā.

469而通过“诸欲”一词，应知它包含了在解说中依“什么是事欲？可爱的色……”等方式（《大义释》1）所说的“事欲”，以及在同一解说和《分别论》中依“欲求是欲，贪是欲，欲贪是欲；思惟是欲，贪是欲，思惟贪是欲；这些称为欲”（《大义释》1；《分别论》564）的方式所说的“烦恼欲”，这一切都被包含在内。因为这样，在“确实已离诸欲”中，也包含了“已从事欲离开”的含义，这是合理的。由此，身远离被说出。

Kāmehīti iminā pana padena ye ca niddese ‘‘katame vatthukāmā? Manāpiyā rūpā’’tiādinā (mahāni. 1) nayena vatthukāmā vuttā, ye ca tattheva vibhaṅge ca ‘‘chando kāmo, rāgo kāmo, chandarāgo kāmo; saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo; ime vuccanti kāmā’’ti (mahāni. 1; vibha. 564) evaṃ kilesakāmā vuttā, te sabbepi saṅgahitāicceva daṭṭhabbā. Evañhi sati vivicceva kāmehīti vatthukāmehipi viviccevāti attho yujjati. Tena kāyaviveko vutto hoti.

470“已离不善法”意为：已从烦恼欲或一切不善法离开，这是合理的。由此，心远离被说出。在此，应知：通过前一句说从事欲离开，便阐明了舍弃欲乐；通过后一句说从烦恼欲离开，便阐明了执取出离乐。如此，仅仅通过说从事欲和烦恼欲离开，便阐明了：以第一句舍弃杂染所依，以第二句断除杂染；以第一句舍离贪求之因，以第二句舍离愚痴之因；以第一句阐明加行清净，以第二句阐明意乐长养。这是关于“诸欲”一词中所说的诸欲中，事欲方面的理趣。

Vivicca akusalehi dhammehīti kilesakāmehi sabbākusalehi vā viviccāti attho yujjati. Tena cittaviveko vutto hoti. Purimena cettha vatthukāmehi vivekavacanato eva kāmasukhapariccāgo, dutiyena kilesakāmehi vivekavacanato nekkhammasukhapariggaho vibhāvito hoti. Evaṃ vatthukāmakilesakāmavivekavacanatoyeva ca etesaṃ paṭhamena saṃkilesavatthuppahānaṃ, dutiyena saṃkilesappahānaṃ; paṭhamena lolabhāvassa hetupariccāgo, dutiyena bālabhāvassa; paṭhamena ca payogasuddhi, dutiyena āsayaposanaṃ vibhāvitaṃ hotīti ñātabbaṃ. Esa tāva nayo ‘kāmehī’ti ettha vuttakāmesu vatthukāmapakkhe.

471而在烦恼欲方面，以“欲求、贪”等种种分类，所指的欲其实就是欲贪。它虽属于不善，但在《分别论》（《分别论》564）中，依“其中，什么是欲贪？欲……”等方式，由于它是禅那的对立面而被单独说出。或者，因为它是烦恼欲，所以在第一句中被说出；因为它属于不善，所以在第二句中被说出。又由于它有多种分类，所以不说“从欲”，而说“从诸欲”。而且，虽然其他法也存在于不善中，但在《分别论》中，依“其中，什么是不善法？欲贪……”等方式，为了显示它们是上等禅支的敌对、对立面，只说了诸盖。因为诸盖是禅支的敌对。它们正是禅支的对立面、破坏者、摧毁者，这是所说的意思。正如在《藏论》中所说：“定是欲贪的对立面，喜是瞋恚的对立面，寻是昏沉睡眠的对立面，乐是掉举恶作的对立面，伺是疑的对立面”。

Kilesakāmapakkhe pana ‘chandoti ca rāgo’ti ca evamādīhi anekabhedo kāmacchandoyeva kāmoti adhippeto. So ca akusalapariyāpannopi samāno ‘‘tattha katamo kāmacchando kāmo’’tiādinā nayena vibhaṅge (vibha. 564) jhānapaṭipakkhato visuṃ vutto. Kilesakāmattā vā purimapade vutto, akusalapariyāpannattā dutiyapade. Anekabhedato cassa ‘kāmato’ti avatvā ‘kāmehī’ti vuttaṃ. Aññesampi ca dhammānaṃ akusalabhāve vijjamāne ‘‘tattha katame akusalā dhammā? Kāmacchando’’tiādinā nayena vibhaṅge uparijhānaṅgapaccanīkapaṭipakkhabhāvadassanato nīvaraṇāneva vuttāni. Nīvaraṇāni hi jhānaṅgapaccanīkāni. Tesaṃ jhānaṅgāneva paṭipakkhāni, viddhaṃsakāni, vighātakānīti vuttaṃ hoti. Tathā hi ‘‘samādhi kāmacchandassa paṭipakkho, pīti byāpādassa, vitakko thinamiddhassa, sukhaṃ uddhaccakukkuccassa, vicāro vicikicchāyā’’ti peṭake vuttaṃ.

472因此，在这里，以“已离诸欲”这句，说明了对于欲贪的镇伏远离；以“已离不善法”这句，说明了对于五种盖的镇伏远离。然而，以未取已取的方式，第一句是对于欲贪的，第二句是对于其余诸盖的；同样，第一句是对于三种不善根中，以五种欲功德为差别所缘的贪的，第二句是对于以瞋恚事差别等为所缘的瞋与痴的。或者，在暴流等法中，第一句是对于欲暴流、欲轭、欲漏、欲取、悭贪身系、欲贪结缚的，第二句是对于其余暴流、轭、漏、取、身系、结缚的。并且，第一句是对于渴爱及与彼相应的诸法的，第二句是对于无明及与彼相应的诸法的。再者，应知：第一句说明了对于八种与贪相应心的镇伏远离，第二句说明了对于其余四种不善心的镇伏远离。以上便是对“已离诸欲，已离不善法”此处的义理阐明。

Evamettha ‘vivicceva kāmehī’ti iminā kāmacchandassa vikkhambhanaviveko vutto hoti. ‘Vivicca akusalehi dhammehī’ti iminā pañcannampi nīvaraṇānaṃ. Aggahitaggahaṇena pana paṭhamena kāmacchandassa, dutiyena sesanīvaraṇānaṃ; tathā paṭhamena tīsu akusalamūlesu pañcakāmaguṇabhedavisayassa lobhassa, dutiyena āghātavatthubhedādivisayānaṃ dosamohānaṃ. Oghādīsu vā dhammesu paṭhamena kāmoghakāmayogakāmāsavakāmupādānaabhijjhākāyaganthakāmarāgasaṃyojanānaṃ, dutiyena avasesaoghayogāsavaupādānaganthasaṃyojanānaṃ. Paṭhamena ca taṇhāya taṃsampayuttakānañca, dutiyena avijjāya taṃsampayuttakānañca. Apica paṭhamena lobhasampayuttaaṭṭhacittuppādānaṃ, dutiyena sesānaṃ catunnaṃ akusalacittuppādānaṃ vikkhambhanaviveko vutto hotīti veditabbo. Ayaṃ tāva ‘vivicceva kāmehi vivicca akusalehi dhammehī’ti ettha atthappakāsanā.

473至此，显示了初禅的断除支之后，现在为了显示相应支，而说“有寻有伺”等。其中，以之前所说特征等分别，由于与安止相应而达到色界状态的寻与伺一起生起，犹如树与花及果一起。此禅称为“有寻有伺”。在《分别论》中，则以“以此寻及此伺而具备、完全具备”等方法，作了以人为核心的教导。然而，其义趣在此处也应同样理解。

Ettāvatā ca paṭhamassa jhānassa pahānaṅgaṃ dassetvā idāni sampayogaṅgaṃ dassetuṃ savitakkaṃ savicārantiādi vuttaṃ. Tattha heṭṭhā vuttalakkhaṇādivibhāgena appanāsampayogato rūpāvacarabhāvappattena vitakkena ceva vicārena ca saha vattati. Rukkho viya pupphena ca phalena cāti idaṃ jhānaṃ savitakkaṃ savicāranti vuccati. Vibhaṅge pana ‘‘iminā ca vitakkena iminā ca vicārena upeto hoti samupeto’’tiādinā (vibha. 565) nayena puggalādhiṭṭhānā desanā katā. Attho pana tatrapi evameva daṭṭhabbo.

474“离生”者——此处，“离”即远离，意为诸盖的离去。或者，“离”即已远离者，意为已远离诸盖的禅那相应法聚。因此，从远离而生，或在彼远离中而生，称为“离生”。“喜乐”者——此处，喜与乐前已阐明。在彼等之中，于所说五种喜中，那种成为安止定之根、增长而达与定相应的遍满喜——此即在此义中意指的喜。此禅具有此喜与此乐，或在此禅中有此喜与此乐，故此禅称为“喜乐”。或者，喜与乐合称喜乐，如法与律等。此禅具有离生之喜乐，或在此禅中有离生之喜乐，如此也称为“离生喜乐”。正如禅那本身是离生的，此处喜乐也是离生的，且为彼禅所有。因此，以一词说“离生喜乐”是恰当的。在《分别论》中，则以“此乐与此喜俱行”等方法而说。然而，其义趣在此处也应同样理解。

Vivekajanti – ettha vivitti viveko. Nīvaraṇavigamoti attho. Vivittoti vā viveko, nīvaraṇavivitto jhānasampayuttadhammarāsīti attho. Tasmā vivekā, tasmiṃ vā viveke, jātanti vivekajaṃ. Pītisukhanti – ettha pītisukhāni heṭṭhā pakāsitāneva. Tesu pana vuttappakārāya pañcavidhāya pītiyā yā appanāsamādhissa mūlaṃ hutvā vaḍḍhamānā samādhisampayogaṃ gatā pharaṇāpīti – ayaṃ imasmiṃ atthe adhippetā pītīti. Ayañca pīti idañca sukhaṃ assa jhānassa, asmiṃ vā jhāne atthīti idaṃ jhānaṃ pītisukhanti vuccati. Atha vā pīti ca sukhañca pītisukhaṃ, dhammavinayādayo viya. Vivekajaṃ pītisukhamassa jhānassa, asmiṃ vā jhāne, atthīti evampi vivekajaṃ pītisukhaṃ. Yatheva hi jhānaṃ evaṃ pītisukhampettha vivekajameva hoti. Tañcassa atthi. Tasmā ekapadeneva ‘vivekajaṃ pītisukha’nti vattuṃ yujjati. Vibhaṅge pana ‘‘idaṃ sukhaṃ imāya pītiyā sahagata’’ntiādinā nayena vuttaṃ. Attho pana tatthāpi evameva daṭṭhabbo.

475“初禅”者——此处，以计数的顺序为第一。最先生起故为第一。最先应入定故为第一。但这并非绝对的特征。因为，已熟练自在的八等至获得者，能从初始开始达到顶点而入定，也能从顶点开始达到初始而入定，也能中间跳跃而入定。然而，以最先生起之义，故名为初禅。

Paṭhamaṃjhānanti – ettha gaṇanānupubbatā paṭhamaṃ. Paṭhamaṃ uppannanti paṭhamaṃ. Paṭhamaṃ samāpajjitabbantipi paṭhamaṃ. Idaṃ pana na ekantalakkhaṇaṃ. Ciṇṇavasībhāvo hi aṭṭhasamāpattilābhī ādito paṭṭhāya matthakaṃ pāpentopi samāpajjituṃ sakkoti. Matthakato paṭṭhāya ādiṃ pāpentopi samāpajjituṃ sakkoti. Antarantarā okkamantopi sakkoti. Evaṃ pubbuppattiyaṭṭhena pana paṭhamaṃ nāma hoti.

476“禅那”有两种：所缘审察禅那与相审察禅那。其中，八等至审察地遍等所缘，故称为所缘审察禅那。而观、道、果则名为相审察禅那。其中，观因审察无常等相，故为相审察禅那；由观所作之业，以道而成就，故道为相审察禅那；果则审察灭谛之真实相，故名为相审察禅那。于此义中，意指所缘审察禅那。因此，应知：因审察所缘，或因烧尽敌对法，而称为禅那。

Jhānanti duvidhaṃ jhānaṃ – ārammaṇūpanijjhānaṃ lakkhaṇūpanijjhānanti. Tattha aṭṭha samāpattiyo pathavikasiṇādiārammaṇaṃ upanijjhāyantīti ārammaṇūpanijjhānanti saṅkhyaṃ gatā. Vipassanāmaggaphalāni pana lakkhaṇūpanijjhānaṃ nāma. Tattha vipassanā aniccādilakkhaṇassa upanijjhānato lakkhaṇūpanijjhānaṃ. Vipassanāya katakiccassa maggena ijjhanato maggo lakkhaṇūpanijjhānaṃ. Phalaṃ pana nirodhasaccaṃ tathalakkhaṇaṃ upanijjhāyatīti lakkhaṇūpanijjhānaṃ nāma. Tesu imasmiṃ atthe ārammaṇūpanijjhānaṃ adhippetaṃ. Tasmā ārammaṇūpanijjhānato paccanīkajjhāpanato vā jhānanti veditabbaṃ.

477“具足”者，即已到达、已证得之意。或者，即已令具足、已令成就之意。在《分别论》中则说：“‘具足’者，即初禅的获得、证得、达到、成就、触证、作证、具足。”其义趣也应同样理解。“住”者，即成为与彼相应的威仪住，具足如上所说禅那之后，令自身行、住、护、续、持、游、安住。正如《分别论》所说：“‘住’者，即行、住、护、续、持、游、住，因此称为‘住’。”

Upasampajjāti upagantvā, pāpuṇitvāti vuttaṃ hoti. Upasampādayitvā vā nipphādetvāti vuttaṃ hoti. Vibhaṅge pana ‘‘upasampajjāti paṭhamassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā’’ti (vibha. 570) vuttaṃ. Tassāpi evamevattho daṭṭhabbo. Viharatīti tadanurūpena iriyāpathavihārena itivuttappakārajjhānasamaṅgī hutvā attabhāvassa iriyanaṃ vuttiṃ pālanaṃ yapanaṃ yāpanaṃ cāraṃ vihāraṃ abhinipphādeti. Vuttañhetaṃ vibhaṅge – ‘‘viharatīti iriyati vattati pāleti yapeti yāpeti carati viharati, tena vuccati viharatī’’ti (vibha. 512, 571).

478地遍：在此，整个地轮也因‘完整’之义而称为地遍。依此而获得的相（也如此称）。于地遍相中获得的禅那（也如此称）。在此处，应知禅那即是地遍。‘具足安住于称为地遍的禅那’，这是此处的简要含义。然而，在此地遍中，作了遍作之后，生起四禅与五禅，以禅那为近因增长观智，欲证阿罗汉的善男子应如何做呢？首先，应清净四种戒，即巴帝摩卡律仪、根律仪、活命遍净、资具依止戒；安住于极清净的戒之后，对于他在住所等十种障碍中存在的障碍，应断除它；前往教授业处的善知识处；在依经而来的三十八种业处中，观察适合自己性行的业处；如果此地遍适合他，便取此业处；舍弃不适合修习禅那的住处，安住于适合的住处；断除微细障碍；不缺失遍作相与似相的守护、七种不适的回避、七种适的受用、十种安止善巧的分别等一切修习方法，为证得禅那而修行。这是此处的简要说明。详细内容应依《清净道论》中所说的方法了知。如此处一样，此后（的业处）也应如此了知。因为一切业处的修习方法，都已依注释书的方法全部收录并详述于《清净道论》中。何必在此处处重复叙述呢？因此不再详述它。然而，对于经文中之前未出现过的义理，我们将不遗漏地、连续不断地只作逐句注释。

Pathavikasiṇanti ettha pathavimaṇḍalampi sakalaṭṭhena pathavikasiṇanti vuccati. Taṃ nissāya paṭiladdhaṃ nimittampi. Pathavikasiṇanimitte paṭiladdhajjhānampi. Tattha imasmiṃ atthe jhānaṃ pathavīkasiṇanti veditabbaṃ. Pathavikasiṇasaṅkhātaṃ jhānaṃ upasampajja viharatīti ayañhettha saṅkhepattho. Imasmiṃ pana pathavikasiṇe parikammaṃ katvā catukkapañcakajjhānāni nibbattetvā jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhetvā arahattaṃ pattukāmena kulaputtena kiṃ kattabbanti? Ādito tāva pātimokkhasaṃvaraindriyasaṃvaraājīvapārisuddhipaccayasannissitasaṅkhātāni cattāri sīlāni visodhetvā suparisuddhe sīle patiṭṭhitena, yvāssa āvāsādīsu dasasu palibodhesu palibodho atthi, taṃ upacchinditvā kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvā pāḷiyā āgatesu aṭṭhatiṃsāya kammaṭṭhānesu attano cariyānukūlaṃ kammaṭṭhānaṃ upaparikkhantena sacassa idaṃ pathavikasiṇaṃ anukūlaṃ hoti, idameva kammaṭṭhānaṃ gahetvā jhānabhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantena khuddakapalibodhupacchedaṃ katvā kasiṇaparikammanimittānurakkhaṇasattaasappāyaparivajjanasattasappāyasevanadasavidhaappanākosallappabhedaṃ sabbaṃ bhāvanāvidhānaṃ aparihāpentena jhānādhigamatthāya paṭipajjitabbaṃ. Ayamettha saṅkhepo. Vitthāro pana visuddhimagge (visuddhi. 1.51 ādayo) vuttanayeneva veditabbo. Yathā cettha evaṃ ito paresupi. Sabbakammaṭṭhānānañhi bhāvanāvidhānaṃ sabbaṃ aṭṭhakathānayena gahetvā visuddhimagge vitthāritaṃ. Kiṃ tena tattha tattha puna vuttenāti na naṃ puna vitthārayāma. Pāḷiyā pana heṭṭhā anāgataṃ atthaṃ aparihāpentā nirantaraṃ anupadavaṇṇanameva karissāma.

479‘在那时’：即在那具足安住于初禅之时。‘有触……有不动’：这些是在欲界初善心中所说的五十六种法，依那样的次第排列。只是那些是欲界的，而这些由于地界差别而是广大、色界的，这是此处的差别。其余的都一样。然而，在此处，‘或唯’所摄的只有欲等四种。部分说与空说则如常。

Tasmiṃ samayeti tasmiṃ paṭhamajjhānaṃ upasampajja viharaṇasamaye. Phasso hoti…pe… avikkhepo hotīti ime kāmāvacarapaṭhamakusalacitte vuttappakārāya padapaṭipāṭiyā chapaṇṇāsa dhammā honti. Kevalañhi te kāmāvacarā, ime bhūmantaravasena mahaggatā rūpāvacarāti ayamettha viseso. Sesaṃ tādisameva. Yevāpanakā panettha chandādayo cattārova labbhanti. Koṭṭhāsavārasuññatavārā pākatikā evāti.

527第一。

Paṭhamaṃ.

528第二禅那

Dutiyajjhānaṃ

161-162在第二禅的解释中：‘由寻与伺的止息’：即由于这两种——寻与伺——的止息、超越；意思是说在第二禅的刹那，它们不出现。在此，虽然第二禅中并非具有所有初禅的法，因为初禅中的触等是一类，此处的触等是另一类，但应知这是为了说明：由于粗重的、粗重的支的超越，而从初禅证得其余的第二禅等，故说‘由寻与伺的止息’。‘内’：在此是指自身内。在《分别论》中只说：‘内，即各自’（vibha. 573）。因为意指自身内，所以此处意思是：生于自己，在自己的相续中产生。

161-162. Dutiyajjhānaniddese vitakkavicārānaṃ vūpasamāti vitakkassa ca vicārassa cāti imesaṃ dvinnaṃ vūpasamā, samatikkamā; dutiyajjhānakkhaṇe apātubhāvāti vuttaṃ hoti. Tattha kiñcāpi dutiyajjhāne sabbepi paṭhamajjhānadhammā na santi, aññeyeva hi paṭhamajjhāne phassādayo aññe idha, oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ adhigamo hotīti dīpanatthaṃ vitakkavicārānaṃ vūpasamāti evaṃ vuttanti veditabbaṃ. Ajjhattanti idha – niyakajjhattaṃ adhippetaṃ. Vibhaṅge pana ‘‘ajjhattaṃ paccatta’’nti (vibha. 573) ettakameva vuttaṃ. Yasmā niyakajjhattaṃ adhippetaṃ, tasmā attani jātaṃ, attano santāne nibbattanti ayamettha attho.

481‘净信’：净信是指信心。由于与净信相应，禅那也称为净信，如同由于与蓝色相应而称为蓝布。或者，因为那禅那具足净信，且以寻与伺的动荡止息而使心净信，因此也称为‘净信’。在此义释中，应知‘净信’与‘心的’如此连接。而在前一种义释中，‘心的’应与‘心一境性’连接。

Sampasādananti sampasādanaṃ vuccati saddhā. Sampasādanayogato jhānampi sampasādanaṃ, nīlavaṇṇayogato nīlavatthaṃ viya. Yasmā vā taṃ jhānaṃ sampasādanasamannāgatattā vitakkavicārakkhobhavūpasamanena ca ceto sampasādayati, tasmāpi sampasādananti vuttaṃ. Imasmiñca atthavikappe ‘sampasādanaṃ cetaso’ti evaṃ padasambandho veditabbo. Purimasmiṃ pana atthavikappe ‘cetaso’ti etaṃ ekodibhāvena saddhiṃ yojetabbaṃ.

482此处义理的解释如下：‘一’（eko）而‘升起’（udeti）故为‘一境’（ekodi），意思是不被寻与伺所攀缘，成为最上、最胜而升起。因为世间也称最胜者为‘一’。或者，由于无寻与伺，成为独一、无伴侣，这样说也可以。或者，它使相应法升起，故为‘升’（udi），意思是令生起。以最胜之义为‘一’，且是‘升’，故为‘一境’。这是定的同义词。如此，修习、增长此‘一境’，即是第二禅的‘心一境性’。然而，此‘一境’因为是属于心的，不是属于众生、不是属于命我的，所以称为‘心的一境性’。

Tatrāyaṃ atthayojanā – eko udetīti ekodi, vitakkavicārehi anajjhāruḷhattā aggo seṭṭho hutvā udetīti attho. Seṭṭhopi hi loke ekoti vuccati. Vitakkavicāravirahato vā eko asahāyo hutvātipi vattuṃ vaṭṭati. Atha vā sampayuttadhamme udāyatīti udi. Uṭṭhāpetīti attho. Seṭṭhaṭṭhena eko ca so udi cāti ekodi. Samādhissetaṃ adhivacanaṃ. Iti imaṃ ekodiṃ bhāveti vaḍḍhetīti idaṃ dutiyajjhānaṃ ekodibhāvaṃ. So panāyaṃ ekodi yasmā cetaso, na sattassa, na jīvassa, tasmā etaṃ ‘cetaso ekodibhāva’nti vuttaṃ.

483‘难道此信心在初禅中也有，而此名为一境的定也存在，为何只说此（第二禅）为心的净信与心一境性呢？’答曰：‘因为初禅被寻与伺的动荡所扰，如同被波浪搅乱的水，并非极清净，因此虽有信心，也不说为“净信”。正因为并非极清净，此处的定也不明显，因此也不说为“心一境性”。然而，在此禅中，由于没有寻与伺的障碍，信心获得了空间而变得强有力；由于获得了强有力的信心为伴，定也变得明显。因此，应知只对此（第二禅）如此说。’在《分别论》中只说：‘净信：即信心、信受、安信、净信；心一境性：即心的安住……正定’（vibha. 574-575）。应知，如此所说与此义释不仅不相违，反而完全相符、一致。

‘Nanu cāyaṃ saddhā paṭhamajjhānepi atthi, ayañca ekodināmako samādhi, atha kasmā idameva sampasādanaṃ cetaso ekodibhāvañcāti vuttanti? Vuccate – ‘aduñhi paṭhamajjhānaṃ vitakkavicārakkhobhena vīcitaraṅgasamākulamiva jalaṃ na suppasannaṃ hoti, tasmā satiyāpi saddhāya sampasādana’nti na vuttaṃ. Na suppasannattā eva cettha samādhipi na suṭṭhu pākaṭo. Tasmā ekodibhāvantipi na vuttaṃ. Imasmiṃ pana jhāne vitakkavicārapalibodhābhāvena laddhokāsā balavatī saddhā, balavasaddhāsahāyapaṭilābheneva samādhipi pākaṭo. Tasmā idameva evaṃ vuttanti veditabbaṃ. Vibhaṅge pana ‘‘sampasādananti yā saddhā saddahanā okappanā abhippasādo; cetaso ekodibhāvanti yā cittassa ṭhiti…pe… sammāsamādhī’’ti (vibha. 574-575) ettakameva vuttaṃ. Evaṃ vuttena panetena saddhiṃ ayaṃ atthavaṇṇanā yathā na virujjhati aññadatthu saṃsandati ceva sameti ca, evaṃ veditabbā.

484‘无寻、无伺’：由于以修习而断除，在此禅中无有此寻，或此寻不存在，故为‘无寻’。以同样的道理为‘无伺’。《分别论》中也说：‘如此，此寻与此伺是寂静的、止息的、寂止的、灭去的、消失的、安止的、寂灭的、干涸的、枯竭的、灭尽的，因此称为无寻、无伺。’

Avitakkaṃ avicāranti bhāvanāya pahīnattā etasmiṃ etassa vā vitakko natthīti avitakkaṃ. Imināva nayena avicāraṃ. Vibhaṅgepi vuttaṃ – ‘‘iti ayañca vitakko ayañca vicāro santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā, tena vuccati avitakkaṃ avicāra’’nti.

485于此，有人问：难道不是通过‘寻与伺的止息’这句话，这个意义也已经成立了吗？那为什么又说‘称为无寻无伺’呢？答曰：确实如此，这个意义是成立的，但这句话并非阐明那个意义。我们不是说过吗：‘为了阐明通过超越粗重的、粗重的支分，从初禅之后获得第二禅等，所以说“寻与伺的止息”’。

Etthāha – nanu ca vitakkavicārānaṃ vūpasamāti imināpi ayamattho siddho? Atha kasmā puna ‘vuttaṃ avitakkaṃ avicāra’nti? Vuccate – evametaṃ, siddhovāyamattho, na panetaṃ tadatthadīpakaṃ. Nanu avocumha – ‘oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ samadhigamo hotīti dīpanatthaṃ vitakkavicārānaṃ vūpasamāti evaṃ vutta’nti.

486再者，‘寻与伺的止息’这句话，是为了阐明‘净信’与‘心一境性’的因。即：此第二禅的净信，是由于寻与伺的止息，而非由于烦恼的浑浊被去除；此第二禅的心一境性，是由于寻与伺的止息，而非如近行定那样由于断除五盖，也非如初禅那样由于禅支的显现。同样，‘寻与伺的止息’这句话，也是为了阐明‘无寻无伺’状态的因。即：此第二禅的无寻无伺，是由于寻与伺的止息，而非如第三、第四禅那样，也非如眼识等那样，由于它们本来就不存在。而‘无寻无伺’这句话，仅仅是在阐明寻与伺的不存在。因此，即使前面已经说过，后面仍然必须再说。

Apica vitakkavicārānaṃ vūpasamā idaṃ sampasādanaṃ, na kilesakālusiyassa; vitakkavicārānañca vūpasamā ekodibhāvaṃ, na upacārajjhānamiva nīvaraṇappahānā; na paṭhamajjhānamiva ca aṅgapātubhāvāti evaṃ sampasādanaekodibhāvānaṃ hetuparidīpakamidaṃ vacanaṃ. Tathā vitakkavicārānaṃ vūpasamā idaṃ avitakkaṃ avicāraṃ, na tatiyacatutthajjhānāni viya, cakkhuviññāṇādīni viya ca, abhāvāti evaṃ avitakkaavicārabhāvassa hetuparidīpakañca, na vitakkavicārābhāvamattaparidīpakaṃ. Vitakkavicārābhāvamattaparidīpakameva pana avitakkaṃ avicāranti idaṃ vacanaṃ, tasmā purimaṃ vatvāpi puna vattabbamevāti.

487‘定所生’的意思是：从初禅的定所生，或从与之相应的定所生。在此，虽然初禅也是从相应的定所生，但只有这个第二禅的定才配得上称为‘定’，因为它没有寻与伺的扰动，极其稳固且极其清净。因此，为了称赞它，才说‘定所生’。‘喜与乐’如前所述。

Samādhijanti paṭhamajjhānasamādhito sampayuttasamādhito vā jātanti attho. Tattha kiñcāpi paṭhamampi sampayuttasamādhito jātaṃ, atha kho ayameva samādhi ‘samādhī’ti vattabbataṃ arahati, vitakkavicārakkhobhavirahena ativiya acalattā suppasannattā ca. Tasmā imassa vaṇṇabhaṇanatthaṃ idameva samādhijanti vuttaṃ. Pītisukhanti idaṃ vuttanayameva.

488‘第二’：依计数次第为第二。此第二禅是所证入的，故也是‘第二’。在‘尔时，有触……’等经文中，于五支禅中，寻与伺二词被省略；于五支道中，正思惟一词被省略。应依据它们来了知带有变格与不带有变格的词句之抉择。在‘分门’中，也说‘有三支禅，有四支道’。其余与初禅相似。

Dutiyanti gaṇanānupubbatā dutiyaṃ. Idaṃ dutiyaṃ samāpajjatītipi dutiyaṃ. Tasmiṃ samaye phasso hotītiādīsu jhānapañcake vitakkavicārapadāni maggapañcake ca sammāsaṅkappapadaṃ parihīnaṃ. Tesaṃ vasena savibhattikāvibhattikapadavinicchayo veditabbo. Koṭṭhāsavārepi tivaṅgikaṃ jhānaṃ hoti, caturaṅgiko maggo hotīti āgataṃ. Sesaṃ paṭhamajjhānasadisamevāti.

538第二。

Dutiyaṃ.

539第三禅那

Tatiyajjhānaṃ

163在第三禅的解释中，‘由喜的离染’：所谓离染，是指对如前所述的喜的厌离或超越。而两者之间的‘ca’字是连接词。它或者连接‘止息’，或者连接‘寻与伺的止息’。其中，当它只连接‘止息’时，应理解为：‘由喜的离染，以及更进一步的止息’。在这种解释中，离染是厌离的意思。因此，应视为‘由喜的厌离与止息’这个意义。当它连接‘寻与伺的止息’时，应理解为：‘由喜的离染，以及更进一步的寻与伺的止息’。在这种解释中，离染是超越的意思。因此，应视为‘由喜的超越与寻与伺的止息’这个意义。

163. Tatiyajjhānaniddese pītiyā ca virāgāti virāgo nāma vuttappakārāya pītiyā jigucchanaṃ vā samatikkamo vā. Ubhinnaṃ pana antarā ‘ca’-saddo sampiṇḍanattho. So vūpasamaṃ vā sampiṇḍeti vitakkavicāravūpasamaṃ vā. Tattha yadā vūpasamameva sampiṇḍeti tadā pītiyā virāgā ca, kiñca bhiyyo ‘vūpasamā’ cāti evaṃ yojanā veditabbā. Imissā ca yojanāya virāgo jigucchanattho hoti. Tasmā pītiyā jigucchanā ca vūpasamā cāti ayamattho daṭṭhabbo. Yadā pana vitakkavicārānaṃ vūpasamaṃ sampiṇḍeti tadā pītiyā ca virāgā kiñca bhiyyo ‘vitakkavicārānañca vūpasamā’ti evaṃ yojanā veditabbā. Imissā ca yojanāya virāgo samatikkamanattho hoti, tasmā pītiyā ca samatikkamā vitakkavicārānañca vūpasamāti ayamattho daṭṭhabbo.

490虽然这些寻与伺在第二禅中就已经止息了，但此处是为了阐明此第三禅的路径并称赞它而说的。因为当说‘寻与伺的止息’时，人们会明白：‘寻与伺的止息确实是此禅的路径吧？’正如在第三圣道中，对于那些尚未断除的身见等，说‘断除五下分结’，这是一种称赞，能令精进者生起勇猛；同样，在此，对于那些实际上已经止息的寻与伺，说‘止息’，也是一种称赞。因此，这样说出了这个意义：‘由喜的超越与寻与伺的止息’。

Kāmañcete vitakkavicārā dutiyajjhāneyeva vūpasantā, imassa pana jhānassa maggaparidīpanatthaṃ vaṇṇabhaṇanatthañcetaṃ vuttaṃ. Vitakkavicārānañca vūpasamāti hi vutte idaṃ paññāyati – nūna vitakkavicāravūpasamo maggo imassa jhānassāti? Yathā ca tatiye ariyamagge appahīnānampi sakkāyadiṭṭhādīnaṃ ‘‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā’’ti (ma. ni. 2.132) evaṃ pahānaṃ vuccamānaṃ vaṇṇabhaṇanaṃ hoti, tadadhigamāya ussukkānaṃ ussāhajanakaṃ, evameva idha avūpasantānampi vitakkavicārānaṃ vūpasamo vuccamāno vaṇṇabhaṇanaṃ hoti. Tenāyamattho vutto – ‘pītiyā ca samatikkamā vitakkavicārānañca vūpasamā’ti.

491‘住于舍’：在此，‘舍’是指由于现起而观照。意思是：平等地看，以不偏袒的方式而看。由于具备了那种明净、广大、坚固的舍，第三禅的具足者被称为‘舍者’。

Upekkhako ca viharatīti – ettha upapattito ikkhatīti upekkhā. Samaṃ passati, apakkhapatitā hutvā passatīti attho. Tāya visadāya vipulāya thāmagatāya samannāgatattā tatiyajjhānasamaṅgī upekkhakoti vuccati.

492舍有十种：六支舍、梵住舍、觉支舍、精进舍、行舍、受舍、观舍、中舍性舍、禅舍、清净舍。

Upekkhā pana dasavidhā hoti – chaḷaṅgupekkhā brahmavihārupekkhā bojjhaṅgupekkhā vīriyupekkhā saṅkhārupekkhā vedanupekkhā vipassanupekkhā tatramajjhattupekkhā jhānupekkhā pārisuddhupekkhāti.

493其中，如‘诸比丘，在此，比丘以眼见色已，不喜不忧，住于舍，具念正知’（《增支部》5.1；《大义释》90；《小义释·弥多求问经释》18；《无碍解道》3.17）等所说，这是漏尽者在六门面对可意与不可意的六所缘时，不舍弃其清净本性而现起的舍，名为‘六支舍’。

Tattha yā ‘‘idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti, na dummano, upekkhako ca viharati sato sampajāno’’ti (a. ni. 5.1; mahāni. 90; cūḷani. mettagūmāṇavapucchāniddesa 18; paṭi. ma. 3.17) evamāgatā khīṇāsavassa chasu dvāresu iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanākārabhūtā upekkhā, ayaṃ ‘chaḷaṅgupekkhā’ nāma.

494又如‘以与舍俱行之心遍满一方而住’（《长部》1.556；《中部》1.77）等所说，这是对有情现起中舍状态的舍，名为‘梵住舍’。

Yā pana ‘‘upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’ti (dī. ni. 1.556; ma. ni. 1.77) evamāgatā sattesu majjhattākārabhūtā upekkhā, ayaṃ ‘brahmavihārupekkhā’ nāma.

495又如‘修习依远离的舍觉支’（《中部》1.27；3.247）等所说，这是对俱生诸法现起中舍状态的舍，名为‘觉支舍’。

Yā ‘‘upekkhāsambojjhaṅgaṃ bhāveti vivekanissita’’nti (ma. ni. 1.27; 3.247) evamāgatā sahajātadhammānaṃ majjhattākārabhūtā upekkhā, ayaṃ ‘bojjhaṅgupekkhā’ nāma.

496又如‘时时作意舍相’（《增支部》3.103）等所说，这是被称为不过度精进、不过于懈怠的精进的舍，名为‘精进舍’。

Yā pana ‘‘kālena kālaṃ upekkhānimittaṃ manasi karotī’’ti (a. ni. 3.103) evamāgatā anaccāraddhanātisithilavīriyasaṅkhātā upekkhā, ayaṃ ‘vīriyupekkhā’ nāma.

497又如‘几种行舍依止寂止而生起？几种行舍依止观而生起？八种行舍依止寂止而生起，十种行舍依止观而生起’（《无碍解道》1.57）等所说，这是在简择、安住、执取诸盖等时现起中舍的舍，名为‘行舍’。

Yā ‘‘kati saṅkhārupekkhā samathavasena uppajjanti, kati saṅkhārupekkhā vipassanāvasena uppajjanti? Aṭṭha saṅkhārupekkhā samathavasena uppajjanti, dasa saṅkhārupekkhā vipassanāvasena uppajjantī’’ti (paṭi. ma. 1.57) evamāgatā nīvaraṇādipaṭisaṅkhāsantiṭṭhanāgahaṇe majjhattabhūtā upekkhā, ayaṃ ‘saṅkhārupekkhā’ nāma.

498又，所谓“于其时，欲界善心生起，与舍俱”（《法集论》150）如是所说，称为不苦不乐的舍，此名为‘受舍’。

Yā pana ‘‘yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagata’’nti (dha. sa. 150) evamāgatā adukkhamasukhasaṅkhātā upekkhā ayaṃ ‘vedanupekkhā’ nāma.

499所谓“凡所有、所成，彼舍弃之，得舍”（《中部》3.71；《增支部》7.55）如是所说，于简择中现起中舍的舍，此名为‘观舍’。

Yā ‘‘yadatthi, yaṃ bhūtaṃ, taṃ pajahati, upekkhaṃ paṭilabhatī’’ti (ma. ni. 3.71; a. ni. 7.55) evamāgatā vicinane majjhattabhūtā upekkhā, ayaṃ ‘vipassanupekkhā’ nāma.

500而于欲等诸应舍弃法中，对俱生法现起平等状态的舍，此名为‘彼处中舍’。

Yā pana chandādīsu yevāpanakesu āgatā sahajātānaṃ samavāhitabhūtā upekkhā ayaṃ, ‘tatramajjhattupekkhā’ nāma.

501所谓“他住于舍”（《法集论》163；《长部》1.230）如是所说，即使对最上乐亦不生偏执的舍，此名为‘禅舍’。

Yā ‘‘upekkhako ca viharatī’’ti (dha. sa. 163; dī. ni. 1.230) evamāgatā aggasukhepi tasmiṃ apakkhapātajananī upekkhā, ayaṃ ‘jhānupekkhā’ nāma.

502所谓“舍念清净，第四禅”如是所说，一切敌对法皆清净，于敌对法止息中现起无嗔的舍，此名为‘清净舍’。

Yā ‘‘upekkhāsatipārisuddhiṃ catutthaṃ jhāna’’nti evamāgatā sabbapaccanīkaparisuddhā paccanīkavūpasamanepi abyāpārabhūtā upekkhā, ayaṃ ‘pārisuddhupekkhā’ nāma.

503其中，六支舍、梵住舍、觉支舍、彼处中舍、禅舍与清净舍，就义理而言，实为同一，即彼处中舍。然而，由于种种分位差别而有此等区分。正如同一有情，依童子、青年、长老、将军、国王等而有差别。因此，应知：于彼等中，凡有六支舍处，未必有觉支舍等；凡有觉支舍处，未必有六支舍等。

Tattha chaḷaṅgupekkhā ca brahmavihārupekkhā ca bojjhaṅgupekkhā ca tatramajjhattupekkhā ca jhānupekkhā ca pārisuddhupekkhā ca atthato ekā tatramajjhattupekkhāva hoti. Tena tena avatthābhedena panassā ayaṃ bhedo . Ekassāpi sato sattassa kumārayuvathera senāpatirājādivasena bhedo viya. Tasmā tāsu yattha chaḷaṅgupekkhā na tattha bojjhaṅgupekkhādayo, yattha vā pana bojjhaṅgupekkhā na tattha chaḷaṅgupekkhādayo hontīti veditabbā.

504正如彼等就义理而言归于一，行舍与观舍亦是如此。此实为慧，依作用而分为二。譬如有人，傍晚时分，手持羊足杖，入屋寻蛇，见其卧于谷壳堆中，观察“此为蛇否？”，见三吉祥相而无疑，于“是蛇、非蛇”之简择中现起中舍；如是，已着手修观者，以观智见三共相，于诸行之无常性等简择中现起中舍，此即‘观舍’。又如彼人，以羊足杖紧捉蛇，唯寻思“我如何能不伤此蛇，亦不令其咬我而放之？”之放舍方便，于执捉中现起中舍；如是，因已见三共相，观三界犹如火燃，于执取诸行中现起中舍，此即‘行舍’。如是，观舍成就时，行舍亦得成就。然此慧依简择与执取中现起中舍的作用而分为二。精进舍与受舍，则彼此及与其余诸舍，就义理而言，实为不同。

Yathā cetāsaṃ atthato ekībhāvo, evaṃ saṅkhārupekkhāvipassanupekkhānampi. Paññā eva hi esā kiccavasena dvidhā bhinnā. Yathā hi purisassa sāyaṃ gehaṃ paviṭṭhaṃ sappaṃ ajapadadaṇḍaṃ gahetvā pariyesamānassa taṃ thusakoṭṭhake nipannaṃ disvā ‘sappo nu kho no’ti avalokentassa sovatthikattayaṃ disvā nibbematikassa ‘sappo, na sappo’ti vicinane majjhattatā hoti; evameva yā āraddhavipassakassa vipassanāñāṇena lakkhaṇattaye diṭṭhe saṅkhārānaṃ aniccabhāvādivicinane majjhattatā uppajjati, ayaṃ ‘vipassanupekkhā’. Yathā pana tassa purisassa ajapadadaṇḍakena gāḷhaṃ sappaṃ gahetvā ‘kintāhaṃ imaṃ sappaṃ aviheṭhento attānañca iminā aḍaṃsāpento muñceyya’nti muñcanākārameva pariyesato gahaṇe majjhattatā hoti; evameva yā lakkhaṇattayassa diṭṭhattā, āditte viya tayo bhave passato, saṅkhāraggahaṇe majjhattatā, ayaṃ ‘saṅkhārupekkhā’. Iti vipassanupekkhāya siddhāya saṅkhārupekkhāpi siddhāva hoti. Iminā panesā vicinanaggahaṇesu majjhattasaṅkhātena kiccena dvidhā bhinnāti. Viriyupekkhā pana vedanupekkhā ca aññamaññañca avasesāhi ca atthato bhinnāyevāti.

505于此十种舍中，‘禅舍’是此处所意指的。彼以中舍为相，以不作意为味，以无功用为现起，以喜离为足处。于此有问：此禅舍，就义理而言，岂非即是彼处中舍？而彼处中舍亦存在于初禅与第二禅中，是故于彼处亦应说“他住于舍”。为何于彼处不说？因作用不明显故。于彼处，其作用不明显，因被寻等所制伏故。而于此第三禅中，因不被寻、伺、喜所制伏，犹如昂首而行，作用明显，故说之。

Imāsu dasasu upekkhāsu ‘jhānupekkhā’ idha adhippetā. Sā majjhattalakkhaṇā anābhogarasā abyāpārapaccupaṭṭhānā pītivirāgapadaṭṭhānāti. Etthāha – nanu cāyaṃ atthato tatramajjhattupekkhāva hoti? Sā ca paṭhamadutiyajjhānesupi atthi, tasmā tatrāpi ‘upekkhako ca viharatī’ti evamayaṃ vattabbā siyā. Sā kasmā na vuttāti? Aparibyattakiccato. Aparibyattañhi tassā tattha kiccaṃ, vitakkādīhi abhibhūtattā. Idha panāyaṃ vitakkavicārapītīhi anabhibhūtattā ukkhittasirā viya hutvā paribyattakiccā jātā, tasmā vuttāti.

557“他住于舍”一句的解释已毕。

Niṭṭhitā upekkhako ca viharatīti etassa

558全面的义释。

Sabbaso atthavaṇṇanā.

506今就“具念与正知”而言：于此，“念”即能忆念，“正知”即能正知。如是，依补特伽罗而说念与正知。其中，念以忆念为相，以不忘失为味，以守护为现起。正知以无痴为相，以推度为味，以简择为现起。

Idāni sato ca sampajānoti ettha saratīti sato. Sampajānātīti sampajāno. Iti puggalena sati ca sampajaññañca vuttaṃ. Tattha saraṇalakkhaṇā sati, asammussanarasā, ārakkhapaccupaṭṭhānā. Asammohalakkhaṇaṃ sampajaññaṃ, tīraṇarasaṃ, pavicayapaccupaṭṭhānaṃ.

507于此，虽此念与正知亦存在于前诸禅中——因失念者、无正知者，即使近行定亦不能成就，何况安止定——然而，由于彼诸禅粗显，心之趣向容易，犹如人行于平地，念与正知的作用不明显。而此第四禅，因舍断粗显支而微细，心之趣向唯由念与正知的作用所摄持，犹如人行于刀刃，故唯于此说之。再者，譬如惯随母牛之犊，若离母牛而不加守护，则复趣向母牛；如是，此第三禅乐虽已离喜，若不加以念与正知之守护，则复趣向喜，或成与喜相应。又，有情于乐生著，而此乐极甜美，因自此以上无乐故。然依念与正知之力，于此乐中得不生著，非依其他。为显此义殊胜，故唯于此说之，应如是知。

Tattha kiñcāpi idaṃ satisampajaññaṃ purimajjhānesupi atthi – muṭṭhassatissa hi asampajānassa upacāramattampi na sampajjati, pageva appanā – oḷārikattā pana tesaṃ jhānānaṃ, bhūmiyaṃ viya purisassa, cittassa gati sukhā hoti, abyattaṃ tattha satisampajaññakiccaṃ. Oḷārikaṅgappahānena pana sukhumattā imassa jhānassa, purisassa khuradhārāyaṃ viya, satisampajaññakiccapariggahitā eva cittassa gati icchitabbāti idheva vuttaṃ. Kiñca bhiyyo? Yathā dhenupago vaccho dhenuto apanīto arakkhiyamāno punadeva dhenuṃ upagacchati, evamidaṃ tatiyajjhānasukhaṃ pītito apanītampi satisampajaññārakkhena arakkhiyamānaṃ punadeva pītiṃ upagaccheyya, pītisampayuttameva siyā. Sukhe vāpi sattā sārajjanti, idañca atimadhuraṃ sukhaṃ, tato paraṃ sukhābhāvā. Satisampajaññānubhāvena panettha sukhe asārajjanā hoti, no aññathāti imampi atthavisesaṃ dassetuṃ idamidheva vuttanti veditabbaṃ.

508今就“以身感受乐”而言：于此，虽第三禅具足者无感受乐之作意，然因彼有名身相应之乐，或彼名身相应之乐所生起之极净妙色，其色身被触，由被触故，即使出禅定亦能感受乐。为显此义，故说“以身感受乐”。

Idāni sukhañca kāyena paṭisaṃvedetīti ettha kiñcāpi tatiyajjhānasamaṅgino sukhapaṭisaṃvedanābhogo natthi, evaṃ santepi yasmā tassa nāmakāyena sampayuttaṃ sukhaṃ, yaṃ vā taṃ nāmakāyasampayuttaṃ sukhaṃ, taṃsamuṭṭhānenassa yasmā atipaṇītena rūpena rūpakāyo phuṭo, yassa phuṭattā jhānā vuṭṭhitopi sukhaṃ paṭisaṃvedeyya, tasmā etamatthaṃ dassento ‘sukhañca kāyena paṭisaṃvedetī’ti āha.

509现在，关于“诸圣者所称说的‘具舍、具念、住于乐者’”，在此处，其意趣是：诸佛等圣者因该禅那、该禅那之因而“称说、宣说、施设、建立、开显、分别、阐明、说明”那位具足第三禅的人，即加以赞叹——如何赞叹呢？即“具舍、具念、住于乐者”——他具足并安住于该第三禅。应知此处应如此连接理解。

Idāni yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti ettha yaṃjhānahetu yaṃjhānakāraṇā taṃ tatiyajjhānasamaṅgīpuggalaṃ buddhādayo ariyā ‘‘ācikkhanti desenti paññāpenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti pakāse’’nti pasaṃsantīti adhippāyo – kinti? ‘Upekkhako satimā sukhavihārī’ti – taṃ tatiyajjhānaṃ upasampajja viharatīti evamettha yojanā veditabbā.

510然而，为何他们如此赞叹他呢？因为值得赞叹。此人即使在第三禅中，于极其甜美之乐、已达乐之极致时，仍为具舍者，不因对乐的贪著而被牵引；且因正如‘喜不转起’那样，念已现前，故为具念者；又因他以名身感受的唯是圣者所爱、圣者所习、无杂染之乐，故值得赞叹。因此，应知诸圣者如此开显这些成为赞叹之因的功德，而赞叹他为‘具舍、具念、住于乐者’。

Kasmā pana taṃ te evaṃ pasaṃsantīti? Pasaṃsārahato. Ayañhi yasmā atimadhurasukhe sukhapāramippattepi tatiyajjhāne upekkhako, na tattha sukhābhisaṅgena ākaḍḍhīyati, ‘yathā ca pīti na uppajjati’ evaṃ upaṭṭhitasatitāya satimā, yasmā ca ariyakantaṃ ariyajanasevitameva asaṃkiliṭṭhaṃ sukhaṃ nāmakāyena paṭisaṃvedeti tasmā pasaṃsāraho; iti pasaṃsārahato naṃ ariyā te evaṃ pasaṃsāhetubhūte guṇe pakāsentā ‘upekkhako satimā sukhavihārī’ti evaṃ pasaṃsantīti veditabbaṃ.

511“第三”：依计数次第为第三。此第三禅被证入，故亦为“第三”。在“彼时有触等”的经文中，于五禅支中，喜支已消失。依此，亦应知带有变格与不变格词句的抉择。在“部分论”中，亦说“有二支之禅那”。其余则与第二禅相似。

Tatiyanti gaṇanānupubbatā tatiyaṃ. Idaṃ tatiyaṃ samāpajjatītipi tatiyaṃ. Tasmiṃ samaye phasso hotītiādīsu jhānapañcake pītipadampi parihīnaṃ. Tassāpi vasena savibhattikāvibhattikapadavinicchayo veditabbo. Koṭṭhāsavārepi duvaṅgikaṃ jhānaṃ hotīti āgataṃ. Sesaṃ dutiyajjhānasadisamevāti.

565第三。

Tatiyaṃ.

566第四禅那

Catutthajjhānaṃ

165165. 在第四禅的解释中，“由舍断乐与由舍断苦”：即舍断身乐与身苦。“先前”：那确实是在先前，而非在第四禅之刹那。“喜与忧之灭没”：即心乐与心苦——此二者亦于先前灭没；即说为“舍断”。然而，它们于何时被舍断呢？于四禅的近行刹那。因为喜唯在第四禅的近行刹那被舍断；苦、忧、乐则在第一、第二、第三禅的近行刹那被舍断。如是，虽未依舍断次第而说，但在《根分别》中依根的列举次第而说，此处亦应知乐、苦、喜、忧的舍断。

165. Catutthajjhānaniddese sukhassa ca pahānā dukkhassa ca pahānāti kāyikasukhassa ca kāyikadukkhassa ca pahānā. Pubbevāti tañca kho pubbeva na catutthajjhānakkhaṇe. Somanassadomanassānaṃ atthaṅgamāti cetasikasukhassa ca cetasikadukkhassa cāti imesampi dvinnaṃ pubbeva atthaṅgamā; pahānā icceva vuttaṃ hoti. Kadā pana nesaṃ pahānaṃ hoti? Catunnaṃ jhānānaṃ upacārakkhaṇe. Somanassañhi catutthajjhānassa upacārakkhaṇeyeva pahīyati. Dukkhadomanassasukhāni paṭhamadutiyatatiyajjhānānaṃ upacārakkhaṇesu. Evametesaṃ pahānakkamena avuttānaṃ indriyavibhaṅge pana indriyānaṃ uddesakkameneva idhāpi vuttānaṃ sukhadukkhasomanassadomanassānaṃ pahānaṃ veditabbaṃ.

513然而，如果这些感受唯在各禅的近行刹那被舍断，那么为何在诸禅中直接说灭尽，如：“于何处，已生的苦根无余灭尽？诸比丘，此处，比丘离诸欲……具足初禅而住，于此，已生的苦根无余灭尽。于何处，已生的忧根……乐根……喜根无余灭尽？诸比丘，此处，比丘由舍断乐……具足第四禅而住，于此，已生的喜根无余灭尽”（《相应部》5.510）？这是因为有殊胜灭尽。因为它们在初禅等中有殊胜灭尽，而非仅仅灭尽。仅仅灭尽是在近行刹那，而非殊胜灭尽。例如，在种种转向中，于初禅近行时虽已灭尽的苦根，仍可能因蚊虻等触或不平坐具的逼迫而生起，但在安止内则绝不生起。或者，在近行时灭尽的它，并未完全灭尽，因为未被对立所破坏。然而在安止内，由于喜的遍满，全身为乐所浸润。对于为乐所浸润的身体，苦根已完全灭尽，因为被对立所破坏。同样，在种种转向中，于第二禅近行时已舍断的忧根，因为当有寻伺为缘时，于身体疲劳和心受损害时生起，无寻伺时则不生；而它生起之处，即有寻伺存在；在第二禅近行时，寻伺尚未被舍断，故忧根可能于彼处生起，但在第二禅中绝不生起，因为其缘已舍。同样，于第三禅近行时虽已舍断的乐根，对于由喜所生、触于微妙色之身，仍可能生起，但在第三禅中绝不生起。因为在第三禅中，作为乐之缘的喜已完全灭尽。同样，于第四禅近行时虽已舍断的喜根，由于接近、未达安止的舍、以及未完全超越，仍可能生起，但在第四禅中绝不生起。因此，在诸处说“于此，已生的苦根无余灭尽”等，才用了“无余”一词。

Yadi panetāni tassa tassa jhānassa upacārakkhaṇeyeva pahīyanti, atha kasmā ‘‘kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati. Kattha cuppannaṃ domanassindriyaṃ… sukhindriyaṃ… somanassindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Etthuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhatī’’ti (saṃ. ni. 5.510) evaṃ jhānesveva nirodho vuttoti? Atisayanirodhattā. Atisayanirodho hi tesaṃ paṭhamajjhānādīsu, na nirodhoyeva. Nirodhoyeva pana upacārakkhaṇe, nātisayanirodho. Tathā hi nānāvajjane paṭhamajjhānupacāre niruddhassāpi dukkhindriyassa ḍaṃsamakasādisamphassena vā, visamāsanupatāpena vā siyā uppatti, natveva antoappanāyaṃ. Upacāre vā niruddhampetaṃ na suṭṭhu niruddhaṃ hoti, paṭipakkhena avihatattā. Antoappanāyaṃ pana pītipharaṇena sabbo kāyo sukhokkanto hoti. Sukhokkantakāyassa ca suṭṭhu niruddhaṃ hoti dukkhindriyaṃ, paṭipakkhena vihatattā. Nānāvajjaneyeva ca dutiyajjhānupacāre pahīnassa domanassindriyassa yasmā etaṃ vitakkavicārapaccayepi kāyakilamathe cittupaghāte ca sati uppajjati, vitakkavicārābhāve neva uppajjati; yattha pana uppajjati tattha vitakkavicārabhāve; appahīnā eva ca dutiyajjhānupacāre vitakkavicārāti tatthassa siyā uppatti, natveva dutiyajjhāne, pahīnapaccayattā. Tathā tatiyajjhānupacāre pahīnassāpi sukhindriyassa pītisamuṭṭhānapaṇītarūpaphuṭakāyassa siyā uppatti, natveva tatiyajjhāne. Tatiyajjhāne hi sukhassa paccayabhūtā pīti sabbaso niruddhāti. Tathā catutthajjhānupacāre pahīnassāpi somanassindriyassa āsannattā, appanāppattāya upekkhāya abhāvena sammā anatikkantattā ca, siyā uppatti, natveva catutthajjhāne. Tasmā eva ca ‘etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatī’ti tattha tattha aparisesaggahaṇaṃ katanti.

514于此，有人问：“若如此，这些感受在各禅的近行时已被舍断，为何在此处被汇集？”答：“为了把握乐。”因为在此处所说的“不苦不乐”，即不苦不乐受，是微细的、难知的，不能轻易把握。因此，正如牧牛人为了捉住一头难以用任何方法接近并捉住的恶牛，而将所有牛汇集于一个牛栏，然后逐一放出，当按顺序来到时，说“就是这头，捉住它”，从而让人捉住它；同样，世尊为了把握乐，而汇集了所有这些感受。如此，在显示了这些被汇集的感受之后，就能让人把握：“这既非乐、非苦、非喜、非忧的，就是不苦不乐受。”

Etthāha – ‘athevaṃ tassa tassa jhānassupacāre pahīnāpi etā vedanā idha kasmā samāhaṭā’ti? ‘Sukhaggahaṇatthaṃ’. Yā hi ayaṃ ‘adukkhamasukha’nti ettha adukkhamasukhā vedanā vuttā, sā sukhumā, dubbiññeyyā, na sakkā sukhena gahetuṃ. Tasmā yathā nāma duṭṭhassa yathā tathā vā upasaṅkamitvā gahetuṃ asakkuṇeyyassa goṇassa gahaṇatthaṃ gopo ekasmiṃ vaje sabbā gāvo samāharati, athekekaṃ nīharanto paṭipāṭiyā āgataṃ ‘ayaṃ so, gaṇhatha na’nti tampi gāhāpayati; evameva bhagavā sukhagahaṇatthaṃ sabbāpi etā samāharīti. Evañhi samāhaṭā etā dassetvā yaṃ neva sukhaṃ na dukkhaṃ, na somanassaṃ na domanassaṃ, ayaṃ adukkhamasukhāvedanāti sakkā hoti esā gāhayituṃ.

515而且，也应知道，这些（乐与苦的舍断等）是为了显示不苦不乐心解脱的缘而说的。因为舍断乐与苦等，正是它的缘。正如所说：‘贤友，有四种缘，能证入不苦不乐心解脱的等至。贤友，在此，比丘由舍断乐……乃至……具足第四禅而住。贤友，这些就是证入不苦不乐心解脱等至的四种缘。’（中部1.458）或者，如同在其他地方，为了称赞第三道，而说那些其实已被舍断的有身见等‘在那里被舍断’一样，应知这些（乐苦的舍断等）在此也是为了称赞此禅那而说的。或者，应知说这些是为了通过摧毁其缘，来显示贪与嗔的极其远离。因为在此，乐是悦的缘，悦是贪的缘；苦是忧的缘，忧是嗔的缘。而通过摧毁乐等，有缘的贪与嗔就被摧毁，从而变得极其遥远。

Apica adukkhamasukhāya cetovimuttiyā paccayadassanatthañcāpi etā vuttāti veditabbā. Sukhadukkhappahānādayo hi tassā paccayā. Yathāha – ‘‘cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. Idhāvuso bhikkhu, sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati, ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā’’ti (ma. ni. 1.458). Yathā vā aññattha pahīnāpi sakkāyadiṭṭhiādayo tatiyamaggassa vaṇṇabhaṇanatthaṃ tattha pahīnāti vuttā, evaṃ vaṇṇabhaṇanatthampetassa jhānassetā idha vuttāti veditabbā. Paccayaghātena vā ettha rāgadosānaṃ atidūrabhāvaṃ dassetumpetā vuttāti veditabbā. Etāsu hi sukhaṃ somanassassa paccayo, somanassaṃ rāgassa; dukkhaṃ domanassassa, domanassaṃ dosassa. Sukhādighātena ca sappaccayā rāgadosā hatāti atidūre hontīti.

516‘不苦不乐’：因无苦而称不苦，因无乐而称不乐。以此，它在此并非仅仅表示无苦无乐，而是显示与苦乐相违的第三种感受。所谓第三种感受，即是不苦不乐。也称为‘舍’。应知它具有领纳可意、不可意、非二者之相，中舍为味，不显明为现起，乐灭为足处。

Adukkhamasukhanti dukkhābhāvena adukkhaṃ, sukhābhāvena asukhaṃ. Etenettha dukkhasukhappaṭipakkhabhūtaṃ tatiyavedanaṃ dīpeti, na dukkhasukhābhāvamattaṃ. Tatiyavedanā nāma adukkhamasukhā. Upekkhātipi vuccati. Sā iṭṭhāniṭṭhaviparītānubhavanalakkhaṇā, majjhattarasā, avibhūtapaccupaṭṭhānā, sukhanirodhapadaṭṭhānāti veditabbā.

517‘舍念清净’：指由舍所生的念清净。因为在此禅那中，念是极清净的。而此念的清净，是由舍所成就，而非由其他。因此，这被称为‘舍念清净’。在《分别论》中也说：‘此念因这舍而变得明晰、清净、洁白，因此称为舍念清净。’（分别论597）而在此，令念得以清净的那个舍，从义理上应知即是‘中舍性’。而且，在此不仅念是清净的，一切相应法也都是清净的。但以念为首而作此说。

Upekkhāsatipārisuddhinti upekkhāya janitasatipārisuddhiṃ. Imasmiñhi jhāne suparisuddhā sati. Yā ca tassā satiyā pārisuddhi sā upekkhāya katā, na aññena. Tasmā etaṃ upekkhāsatipārisuddhīti vuccati. Vibhaṅgepi vuttaṃ – ‘‘ayaṃ sati imāya upekkhāya visadā hoti parisuddhā pariyodātā, tena vuccati upekkhāsatipārisuddhī’’ti (vibha. 597). Yāya ca upekkhāya ettha sati pārisuddhi hoti sā atthato tatramajjhattatāti veditabbā. Na kevalañcettha tāya satiyeva parisuddhā apica kho sabbepi sampayuttadhammā. Satisīsena pana desanā vuttā.

518在此，虽然此舍在下方的三个禅那中也存在，然而，如同白天的月牙，虽存在，却因被太阳光所压制，且因未获得与自己同分的夜晚，或因未获得其助缘，而不清净、不洁白；同样，此中舍性的月牙，在初禅等禅那的类别中，虽存在，却因被寻等敌对法的光焰所压制，且未获得与自己同分的舍受之夜，而不清净。而当它不清净时，与之俱生的念等，也如同白天不清净月牙的光辉一样，是不清净的。因此，在那些禅那中，一个也没有被称为‘舍念清净’。但在此，由于没有寻等敌对法光焰的压制，且获得了与自己同分的舍受之夜，此中舍性的月牙便极其清净。由于它清净，与之俱生的念等，也如同清净月牙的光辉一样，变得清净、洁白。因此，应知只有此禅那才被称为‘舍念清净’。

Tattha kiñcāpi ayaṃ upekkhā heṭṭhāpi tīsu jhānesu vijjati – yathā pana divā sūriyappabhābhibhavā sommabhāvena ca attano upakārakattena vā sabhāgāya rattiyā alābhā divā vijjamānāpi candalekhā aparisuddhā hoti apariyodātā – evamayampi tatramajjhattupekkhācandalekhā vitakkādipaccanīkadhammatejābhibhavā sabhāgāya ca upekkhāvedanārattiyā appaṭilābhā vijjamānāpi paṭhamādijjhānabhedesu aparisuddhā hoti. Tassā ca aparisuddhāya divā aparisuddhacandalekhāya pabhā viya sahajātāpi satiādayo aparisuddhāva honti. Tasmā tesu ekampi ‘upekkhāsatipārisuddhī’ti na vuttaṃ. Idha pana vitakkādipaccanīkadhammatejābhibhavābhāvā sabhāgāya ca upekkhā vedanārattiyā paṭilābhā ayaṃ tatramajjhattupekkhācandalekhā ativiya parisuddhā. Tassā parisuddhattā parisuddhacandalekhāya pabhā viya sahajātāpi satiādayo parisuddhā honti pariyodātā. Tasmā idameva upekkhāsatipārisuddhīti vuttanti veditabbaṃ.

519‘第四’：由计数的次第而为第四。此第四禅被证入，故也称为第四。在‘有触’等句中，于触等五法之中，应知‘受’即指舍受。而在禅那五法、根、八法之中，则如所说：‘有舍，有舍根’（法集论165）。其余在第三禅中被舍断的支，在此也同样被舍断。在分门中，应知此为二支禅，即仅依舍与心一境性。其余一切，皆与第三禅相似。

Catutthanti gaṇanānupubbatā catutthaṃ. Idaṃ catutthaṃ samāpajjatītipi catutthaṃ. Phasso hotītiādīsu phassapañcake tāva vedanāti upekkhāvedanā veditabbā. Jhānapañcakaindriyaaṭṭhakesu pana upekkhā hoti upekkhindriyaṃ hotīti (dha. sa. 165) vuttameva. Sesāni tatiye parihīnapadāni idhāpi parihīnāneva. Koṭṭhāsavārepi duvaṅgikaṃ jhānanti upekkhācittekaggatāvaseneva veditabbaṃ. Sesaṃ sabbaṃ tatiyasadisamevāti.

575四法门已毕。

Catukkanayo niṭṭhito.

576五法门

Pañcakanayo

167167. 现在，‘哪些法是善的？’这一五法门开始了。为何呢？因为随顺众生的意乐与说法的妙巧。据说，在聚集的天众中，有些天神觉得‘寻’是粗的，而‘伺、喜、乐、心一境性’是寂静的。为了随顺他们的意乐，导师开示了有四支、无寻唯伺的名为第二禅的禅那。有些天神觉得‘伺’是粗的，而‘喜、乐、心一境性’是寂静的。为了随顺他们的意乐，导师开示了有三支的名为第三禅的禅那。有些天神觉得‘喜’是粗的，而‘乐、心一境性’是寂静的。为了随顺他们的意乐，导师开示了有二支的名为第四禅的禅那。有些天神觉得‘乐’是粗的，而‘舍、心一境性’是寂静的。为了随顺他们的意乐，导师开示了有二支的名为第五禅的禅那。这是就‘众生意乐’而言。

167. Idāni katame dhammā kusalāti pañcakanayo āraddho. Kasmāti ce, puggalajjhāsayavasena ceva desanāvilāsena ca. Sannisinnadevaparisāya kira ekaccānaṃ devānaṃ vitakko eva oḷārikato upaṭṭhāsi, vicārapītisukhacittekaggatā santato. Tesaṃ sappāyavasena satthā caturaṅgikaṃ avitakkaṃ vicāramattaṃ dutiyajjhānaṃ nāma bhājesi. Ekaccānaṃ vicāro oḷārikato upaṭṭhāsi, pītisukhacittekaggatā santato. Tesaṃ sappāyavasena tivaṅgikaṃ tatiyajjhānaṃ nāma bhājesi. Ekaccānaṃ pīti oḷārikato upaṭṭhāsi, sukhacittekaggatā santato. Tesaṃ sappāyavasena duvaṅgikaṃ catutthajjhānaṃ nāma bhājesi. Ekaccānaṃ sukhaṃ oḷārikato upaṭṭhāsi, upekkhācittekaggatā santato. Tesaṃ sappāyavasena duvaṅgikaṃ pañcamajjhānaṃ nāma bhājesi. Ayaṃ tāva ‘puggalajjhāsayo’.

521然而，由于如来善巧通达法界，故拥有名为‘说法妙巧’的功德——此是如来所善巧通达的——因此，由于智慧广大，善于安排说法方式的、拥有说法妙巧的导师，能随所得的任何一支，如其所欲地引导说法。所以，他在这里开示了五支的初禅，开示了四支、无寻唯伺的第二禅，开示了三支的第三禅，开示了二支的第四禅，开示了同样二支的第五禅。这称为‘说法妙巧’。

Yassā pana dhammadhātuyā suppaṭividdhattā desanāvilāsappatto nāma hoti – sā tathāgatassa suṭṭhu paṭividdhā – tasmā ñāṇamahattatāya desanāvidhānesu kusalo desanāvilāsappatto satthā yaṃ yaṃ aṅgaṃ labbhati tassa tassa vasena yathā yathā icchati tathā tathā desanaṃ niyāmetīti so idha pañcaṅgikaṃ paṭhamajjhānaṃ bhājesi, caturaṅgikaṃ avitakkaṃ vicāramattaṃ dutiyajjhānaṃ, bhājesi tivaṅgikaṃ tatiyajjhānaṃ, bhājesi duvaṅgikaṃ catutthajjhānaṃ, duvaṅgikameva pañcamajjhānaṃ bhājesi. Ayaṃ ‘desanāvilāso’ nāma.

522而且，世尊在经中曾说：‘比丘们，有三种定——有寻有伺定、无寻唯伺定、无寻无伺定。’（长部3.305）在这三种定中，前面已开示了有寻有伺定和无寻无伺定，但未开示无寻唯伺定。为了开示它，也应知此五法门被开始了。

Apica ye bhagavatā ‘‘tayome, bhikkhave, samādhī – savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhī’’ti (dī. ni. 3.305) suttante tayo samādhī desitā, tesu heṭṭhā savitakkasavicāro samādhi avitakkaavicāro samādhi ca bhājetvā dassito, avitakkavicāramatto na dassito. Taṃ dassetumpi ayaṃ pañcakanayo āraddhoti veditabbo.

523在此，于第二禅的解说中，在触等之中，仅寻被舍断；在分门别类中，有“四支禅成，四支道成”这一差别。其余一切皆与初禅相似。而在四法门中的第二、第三、第四禅，在此即成为第三、第四、第五禅。为了显示它们证得的次第，应知此理趣——

Tattha dutiyajjhānaniddese phassādīsu vitakkamattaṃ parihāyati, koṭṭhāsavāre ‘‘caturaṅgikaṃ jhānaṃ hoti caturaṅgiko maggo hotī’’ti ayameva viseso. Sesaṃ sabbaṃ paṭhamajjhānasadisameva. Yāni ca catukkanaye dutiyatatiyacatutthāni tāneva idha tatiyacatutthapañcamāni. Tesaṃ adhigamapaṭipāṭidīpanatthaṃ ayaṃ nayo veditabbo –

524据说，有一位大臣之子从地方来到都城侍奉国王。他仅见国王一日，便因饮酒之祸而毁尽了一切财富。那一天，他喝得酩酊大醉，人们剥去他的衣服，只用一块破旧粗布遮盖，将他从酒馆抬出。一位相士看见他躺在垃圾堆上睡觉，便断定：“此人将成为大众的依怙，应当照料他。”于是用泥水为他沐浴，让他穿上粗布衣，再用香水为他沐浴，以细软的亚麻布衣覆盖，扶他登上宫殿，供养美食，并吩咐侍从：“你们要这样服侍他。”然后离去。于是侍从们扶他上床。为了阻止他再去酒馆，先有四人按住他的双手双脚，一人按摩他的脚，一人手持扇子扇风，一人坐着弹琴唱歌。

Eko kira amaccaputto rājānaṃ upaṭṭhātuṃ janapadato nagaraṃ āgato. So ekadivasameva rājānaṃ disvā pānabyasanena sabbaṃ vibhavajātaṃ nāsesi. Taṃ ekadivasaṃ surāmadamattaṃ niccoḷaṃ katvā jiṇṇakaṭasārakamattena paṭicchādetvā pānāgārato nīhariṃsu. Tamenaṃ saṅkārakūṭe nipajjitvā niddāyantaṃ eko aṅgavijjāpāṭhako disvā ‘ayaṃ puriso mahājanassa avassayo bhavissati, paṭijaggitabbo eso’ti sanniṭṭhānaṃ katvā mattikāya nhāpetvā thūlasāṭakayugaṃ nivāsāpetvā puna gandhodakena nhāpetvā sukhumena dukūlayugaḷena acchādetvā pāsādaṃ āropetvā subhojanaṃ bhojetvā ‘evaṃ naṃ paricāreyyāthā’ti paricārake paṭipādetvā pakkāmi. Atha naṃ te sayanaṃ āropesuṃ. Pānāgāragamanapaṭibāhanatthañca naṃ cattāro tāva janā catūsu hatthapādesu uppīḷetvā aṭṭhaṃsu. Eko pāde parimajji. Eko tālavaṇṭaṃ gahetvā bīji. Eko vīṇaṃ vādayamāno gāyanto nisīdi.

525他因上床休息而消除了疲劳，稍睡片刻醒来后，不堪忍受手脚被按压，便呵斥道：“谁在按压我的手脚？走开！”那些人一听此言便退开了。之后他又稍睡片刻醒来，不堪忍受脚被按摩，说道：“谁在按摩我的脚？走开！”那人也一听此言便退开了。他又稍睡片刻醒来，不堪忍受扇子之风如暴风雨般，说道：“这是谁？走开！”那人也一听此言便退开了。他又稍睡片刻醒来，不堪忍受歌声乐声如耳刺痛般，便呵斥弹琴者。那人也一听此言便退开了。如此，随着次第消除了疲劳、按压、按摩、风击、歌声乐声等过患，他安乐地睡醒后，前往国王处。国王赐予他大权。他成为了大众的依怙。

So sayanupagamanena vigatakilamatho thokaṃ niddāyitvā vuṭṭhito hatthapādanippīḷanaṃ asahamāno ‘ko me hatthapāde uppīḷeti? Apagacchathā’ti tajjesi. Te ekavacaneneva apagacchiṃsu. Tato puna thokaṃ niddāyitvā vuṭṭhito pādaparimajjanaṃ asahamāno ‘ko me pāde parimajjati? Apagacchā’ti āha. Sopi ekavacaneneva apagacchi. Puna thokaṃ niddāyitvā vuṭṭhito vātavuṭṭhi viya tālavaṇṭavātaṃ asahanto ‘ko esa? Apagacchatū’ti āha. Sopi ekavacaneneva apagacchi. Puna thokaṃ niddāyitvā vuṭṭhito kaṇṇasūlaṃ viya gītavāditasaddaṃ asahamāno vīṇāvādakaṃ tajjesi. Sopi ekavacaneneva apagacchi. Athevaṃ anukkamena pahīnakilamathuppīḷanaparimajjanavātappahāragītavāditasaddupaddavo sukhaṃ sayitvā vuṭṭhāya rañño santikaṃ agamāsi. Rājāpissa mahantaṃ issariyamadāsi. So mahājanassa avassayo jāto.

526其中，那位因饮酒之祸而衰败的大臣之子，应被视为如同因种种祸患而衰败的在家人善男子。那位相士，如同如来。如同那人断定“此人将成为大众的依怙，值得照料”，如来也断定“此善男子将成为大众的依怙，值得出家”。

Tattha pānabyasanena pārijuññappatto so amaccaputto viya anekabyasanapārijuññappatto gharāvāsagato kulaputto daṭṭhabbo. Aṅgavijjāpāṭhako puriso viya tathāgato. Tassa purisassa ‘ayaṃ mahājanassa avassayo bhavissati, paṭijagganaṃ arahatī’ti sanniṭṭhānaṃ viya tathāgatassa ‘ayaṃ mahājanassa avassayo bhavissati, pabbajjaṃ arahati kulaputto’ti sanniṭṭhānakaraṇaṃ.

527如同那位大臣之子仅用泥水沐浴，此善男子获得出家也是如此。如同他穿上粗布衣，此善男子穿上称为十学处的戒衣也是如此。如同他再用香水沐浴，此善男子以巴帝摩卡律仪等戒香之水沐浴也是如此。如同他再以细软亚麻布衣覆盖，此善男子以如前所说的戒清净成就之亚麻布衣覆盖也是如此。

Athassa amaccaputtassa mattikāmattena nhāpanaṃ viya kulaputtassāpi pabbajjāpaṭilābho. Athassa thūlasāṭakanivāsanaṃ viya imassāpi dasasikkhāpadasaṅkhātasīlavatthanivāsanaṃ. Puna tassa gandhodakanhāpanaṃ viya imassāpi pātimokkhasaṃvarādisīlagandhodakanhāpanaṃ. Puna tassa sukhumadukūlayugaḷacchādanaṃ viya imassāpi yathāvuttasīlavisuddhisampadāsaṅkhātadukūlacchādanaṃ.

528如同那位被亚麻布衣覆盖者登上宫殿，此被戒清净之亚麻布衣覆盖的善男子登上定修习之宫殿也是如此。如同他享用美食，此善男子享用定之资助——正念正知等法味也是如此。

Dukūlacchāditassa panassa pāsādāropanaṃ viya imassāpi sīlavisuddhidukūlacchāditassa samādhibhāvanāpāsādārohanaṃ. Tato tassa subhojanabhuñjanaṃ viya imassāpi samādhiupakārakasatisampajaññādidhammāmataparibhuñjanaṃ.

529如同那位享用食物后，被侍从扶上床，此善男子被寻等扶上近行定也是如此。如同为了阻止他去酒馆而有四人按压手脚，此善男子为了阻止心朝向欲想，而有在所缘上按压心的出离寻也是如此。如同那位按摩脚的人，此善男子有在所缘上抚摩心的伺也是如此。如同那位提供扇风的人，此善男子有给予心清凉状态的喜也是如此。

Bhuttabhojanassa pana tassa paricārakehi sayanāropanaṃ viya imassāpi vitakkādīhi upacārajjhānāropanaṃ. Puna tassa pānāgāragamanapaṭibāhanatthaṃ hatthapāduppīḷanakapurisacatukkaṃ viya imassāpi kāmasaññābhimukhagamanapaṭibāhanatthaṃ ārammaṇe cittuppīḷanako nekkhammavitakko. Tassa pādaparimajjakapuriso viya imassāpi ārammaṇe cittānumajjanako vicāro. Tassa tālavaṇṭavātadāyako viya imassāpi cetaso sītalabhāvadāyikā pīti.

530如同那位执持乐器的乐师，此善男子有扶持心的悦也是如此。如同他因上床休息而消除疲劳，稍入睡眠，此善男子依止近行定而消除盖障疲劳，进入初禅也是如此。

Tassa sotānuggahakaro gandhabbapuriso viya imassāpi cittānuggāhakaṃ somanassaṃ. Tassa sayanupagamanena vigatakilamathassa thokaṃ niddupagamanaṃ viya imassāpi upacārajjhānasannissayena vigatanīvaraṇakilamathassa paṭhamajjhānupagamanaṃ.

531如同他睡醒后，不堪忍受手脚被按压而呵斥按压手脚者，他们退开后他又稍入睡眠，此善男子从初禅出定后，不堪忍受按压心的寻，而见到寻的过患，由断除寻而再进入无寻唯伺的第二禅也是如此。

Athassa niddāyitvā vuṭṭhitassa hatthapāduppīḷanāsahanena hatthapāduppīḷakānaṃ santajjanaṃ tesañca apagamanena puna thokaṃ niddupagamanaṃ viya imassāpi paṭhamajjhānato vuṭṭhitassa cittuppīḷakavitakkāsahanena vitakkadosadassanaṃ, vitakkappahānā ca puna avitakkavicāramattadutiyajjhānupagamanaṃ.

532如同他反复睡醒后，按前述次第，不堪忍受按摩脚等，而依次呵斥按摩脚者等，他们各自退开后，他又反复稍入睡眠，此善男子反复从第二禅等出定后，不堪忍受前述的伺等过患，而依次见到伺等的过患，由断除它们而反复进入无寻无伺、无喜、已断悦的禅定也是如此。

Tato tassa punappunaṃ niddāyitvā vuṭṭhitassa yathāvuttena kamena pādaparimajjanādīnaṃ asahanena paṭipāṭiyā pādaparimajjakādīnaṃ santajjanaṃ, tesaṃ tesañca apagamanena punappunaṃ thokaṃ niddupagamanaṃ viya imassāpi punappunaṃ dutiyādīhi jhānehi vuṭṭhitassa yathāvuttadosānaṃ vicārādīnaṃ asahanena paṭipāṭiyā vicārādidosadassanaṃ. Tesaṃ tesañca pahānā punappunaṃ avitakkaavicāranippītika pahīnasomanassajjhānupagamanaṃ.

533如同他从床上起来，前往国王处而获得权力，此善男子从第五禅出定后，进入观与道，证得阿罗汉果也是如此。

Tassa pana sayanā vuṭṭhāya rañño santikaṃ gatassa issariyappatti viya imassāpi pañcamajjhānato vuṭṭhitassa vipassanā maggaṃ upagatassa arahattappatti.

534如同那位获得权力者成为许多人的依怙，此证得阿罗汉果者成为许多人的依怙也应知。至此，他即名为无上福田。

Tassa pattissariyassa bahūnaṃ janānaṃ avassayabhāvo viya imassāpi arahattappattassa bahūnaṃ avassayabhāvo veditabbo. Ettāvatā hi esa anuttaraṃ puññakkhettaṃ nāma hotīti.

592五法门已毕。

Pañcakanayo niṭṭhito.

535至此，名为“清净九法”的、具有四法论与五法论两种分类的差别已被阐明。然而，从义理上说，由于四法论已包含在五法论之中，应知它只是“禅那五法”而已。

Ettāvatā catukkapañcakanayadvayabhedo suddhikanavako nāma pakāsito hoti. Atthato panesa pañcakanaye catukkanayassa paviṭṭhattā jhānapañcako evāti veditabbo.

594道四法

Paṭipadācatukkaṃ

176-180176-180. 现在，由于这种名为“禅那”的（成就）是依修行方式而成就的，因此，为了显示它的修行方式的差别，又开始了“哪些法是善的？”等（论述）。其中，“苦的修行”是指具有苦的修行；“迟钝的通智”是指具有迟钝的通智。如此，“苦修行”或“迟钝通智”或“地遍”，这三个都是禅那本身的名称。在“苦修行、速通智”等（组合）中，也是同样的道理。

176-180. Idāni yasmā etaṃ jhānaṃ nāma paṭipadākamena sijjhati, tasmā tassa paṭipadābhedaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha dukkhā paṭipadā assāti dukkhapaṭipadaṃ. Dandhā abhiññā assāti dandhābhiññaṃ. Iti dukkhapaṭipadanti vā dandhābhiññanti vā pathavīkasiṇanti vā tīṇipi jhānasseva nāmāni. Dukkhapaṭipadaṃ khippābhiññantiādīsupi eseva nayo.

537其中，从最初的准备开始，直到各个禅那的近行定生起为止，这期间进行的禅那修习，称为“修行”。而从近行定开始，直到安止定为止，这期间生起的智慧，称为“通智”。然而，这种修行对有些人来说是苦的，意思是由于被盖障等敌对法现行所缠缚，而行艰难、不乐之修习。对有些人来说，由于没有那些（盖障等）而是乐的。通智对有些人来说是迟钝的，即微弱、生起不迅速。对有些人来说是迅速的，即不微弱、生起迅速。因此，凡是在开始时，以苦、以有行、以勤策、疲劳地镇伏烦恼而镇伏者，对他来说，名为“苦修行”。凡是已镇伏烦恼、住于安止的近行，而经长时间才令（禅那）支显现者，对他来说，名为“迟钝通智”。凡是迅速令（禅那）支显现者，对他来说，名为“迅速通智”。凡是以乐、不疲劳地镇伏烦恼而镇伏者，对他来说，名为“乐修行”。

Tattha paṭhamasamannāhārato paṭṭhāya yāva tassa tassa jhānassa upacāraṃ uppajjati tāva pavattā jhānabhāvanā ‘paṭipadā’ti vuccati. Upacārato pana paṭṭhāya yāva appanā tāva pavattā paññā ‘abhiññā’ti vuccati. Sā panesā paṭipadā ekaccassa dukkhā hoti. Nīvaraṇādipaccanīkadhammasamudācāragahanatāya kicchā asukhasevanāti attho. Ekaccassa tadabhāvena sukhā. Abhiññāpi ekaccassa dandhā hoti, mandā, asīghappavatti. Ekaccassa khippā amandā sīghappavatti. Tasmā yo ādito kilese vikkhambhento dukkhena sasaṅkhārena sappayogena kilamanto vikkhambheti , tassa dukkhā paṭipadā nāma hoti. Yo pana vikkhambhitakileso appanāparivāsaṃ vasanto cirena aṅgapātubhāvaṃ pāpuṇāti, tassa dandhābhiññā nāma hoti. Yo khippaṃ aṅgapātubhāvaṃ pāpuṇāti tassa khippābhiññā nāma hoti. Yo kilese vikkhambhento sukhena akilamanto vikkhambheti, tassa sukhā paṭipadā nāma hoti.

538其中，在《清净道论》的“心修习解说”中所阐述的那些适合与不适合的（事物）、断除障碍等前行工作以及安止善巧中，凡是习惯于不适合（事物）的人，他的修行是苦的，通智也是迟钝的。习惯于适合（事物）的人，修行是乐的，通智也是迅速的。然而，若有人在初阶段习惯于不适合（事物），而后阶段习惯于适合（事物）；或者在初阶段习惯于适合（事物），而后阶段习惯于不适合（事物），应知他的（修行与通智）是混合的。同样地，未完成断除障碍等前行工作而致力于修习的人，修行是苦的；反之，则是乐的。未具备安止善巧的人，通智是迟钝的；具备的人，则是迅速的。

Tattha yāni sappāyāsappāyāni ca palibodhupacchedādīni pubbakiccāni ca appanākosallāni ca visuddhimagge cittabhāvanāniddese niddiṭṭhāni, tesu yo asappāyasevī hoti, tassa dukkhā paṭipadā dandhā ca abhiññā hoti. Sappāyasevino sukhā paṭipadā khippā ca abhiññā. Yo pana pubbabhāge asappāyaṃ sevitvā aparabhāge sappāyasevī hoti, pubbabhāge vā sappāyaṃ sevitvā aparabhāge asappāyasevī, tassa vomissakatā veditabbā. Tathā palibodhupacchedādikaṃ pubbakiccaṃ asampādetvā bhāvanaṃ anuyuttassa dukkhā paṭipadā hoti, vipariyāyena sukhā. Appanākosallāni pana asampādentassa dandhā abhiññā hoti, sampādentassa khippā.

539再者，也应依渴爱与无明之力，以及依止与观所作已作之力，来了解这些（修行与通智）的差别。因为，被渴爱所制伏的人，修行是苦的；未被制伏的人，修行是乐的。被无明所制伏的人，通智是迟钝的；未被制伏的人，通智是迅速的。又，在止方面未作（准备）的人，修行是苦的；已作（准备）的人，修行是乐的。在观方面未作（准备）的人，通智是迟钝的；已作（准备）的人，通智是迅速的。

Apica taṇhāavijjāvasena samathavipassanākatādhikāravasena cāpi etāsaṃ pabhedo veditabbo. Taṇhābhibhūtassa hi dukkhā paṭipadā hoti, anabhibhūtassa sukhā. Avijjābhibhūtassa ca dandhā abhiññā hoti, anabhibhūtassa khippā. Yo ca samathe akatādhikāro tassa dukkhā paṭipadā hoti, katādhikārassa sukhā. Yo pana vipassanāya akatādhikāro hoti, tassa dandhā abhiññā hoti, katādhikārassa khippā.

540也应依烦恼与根之力来了解这些（修行与通智）的差别。因为，烦恼强而根钝的人，修行是苦的，通智也是迟钝的；而根利的人，通智则是迅速的。烦恼弱而根钝的人，修行是乐的，通智是迟钝的；而根利的人，通智则是迅速的。

Kilesindriyavasena cāpi etāsaṃ pabhedo veditabbo. Tibbakilesassa hi mudindriyassa dukkhā paṭipadā hoti dandhā ca abhiññā, tikkhindriyassa pana khippā abhiññā. Mandakilesassa ca mudindriyassa sukhā paṭipadā hoti dandhā ca abhiññā, tikkhindriyassa pana khippā abhiññāti.

541如此，在这些修行与通智中，凡是以苦的修行、迟钝的通智而证得禅那的人，他的那个禅那就被称为“苦修行、迟钝通智”。对于其余（组合），也是同样的道理。

Iti imāsu paṭipadāabhiññāsu yo puggalo dukkhāya paṭipadāya dandhāya abhiññāya jhānaṃ pāpuṇāti, tassa taṃ jhānaṃ dukkhapaṭipadaṃ dandhābhiññanti vuccati. Sesesupi eseva nayo.

542其中，应知：在镇伏如“随法性之念住立时，为住分慧”（《分别论》799）这样所说的念，或镇伏对各个禅那的贪求时，是“修行”；而对于已证得各个禅那近行的人，在安止的近行期间，是“通智”。而且，依来由（往昔习行）而言，也有修行与通智。因为，证得苦修行、迟钝通智的初禅之后，所转起的第二禅也是同样的。第三、第四禅也是同样的道理。如同在四法论中一样，在五法论中，也应知依修行方式而有四种分类。如此，依修行方式也说了四种九法。其中，依文句有三十六种心，但从义理上说，由于四法论已包含在五法论中，所以只有二十种。

Tattha ‘tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā’ti (vibha. 799) evaṃ vuttasatiyā vā taṃtaṃjhānanikantiyā vā vikkhambhane paṭipadā, taṃtaṃjhānupacārappattassa appanāya parivāse abhiññā ca veditabbā. Āgamanavasenāpi ca paṭipadā abhiññā hontiyeva. Dukkhapaṭipadañhi dandhābhiññaṃ paṭhamajjhānaṃ patvā pavattaṃ dutiyampi tādisameva hoti. Tatiyacatutthesupi eseva nayo. Yathā ca catukkanaye evaṃ pañcakanayepi paṭipadāvasena catudhā bhedo veditabbo. Iti paṭipadāvasenapi cattāro navakā vuttā honti. Tesu pāṭhato chattiṃsa cittāni, atthato pana pañcakanaye catukkanayassa paviṭṭhattā vīsatimeva bhavantīti.

602道四法。

Paṭipadācatukkaṃ.

603所缘四法

Ārammaṇacatukkaṃ

181181. 现在，由于这种名为“禅那”的（成就），如同依修行方式的差别那样，也依所缘的差别而有四种。因此，为了显示它的那种差别，又开始了“哪些法是善的？”等（论述）。其中，在“小、小所缘”等之中，凡是不熟练、不能成为上禅之缘的，这称为“小”。凡是在未扩展的、仅如手掌或钵量大小的所缘上转起的，它具有小的所缘，故为“小所缘”。凡是熟练、善修习、能成为上禅之缘的，这称为“无量”。凡是在广大的所缘上转起的，由于它是扩展之量，故具有无量的所缘，为“无量所缘”。然而，由于具有所说特征的混合状态，应知有混合的方式。如此，依所缘方式也说了四种九法。此中的心数目，与前面相似。

181. Idāni yasmā etaṃ jhānaṃ nāma yathā paṭipadābhedena evaṃ ārammaṇabhedenāpi catubbidhaṃ hoti. Tasmāssa taṃ pabhedaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha parittaṃ parittārammaṇantiādīsu yaṃ appaguṇaṃ hoti, uparijjhānassa paccayo bhavituṃ na sakkoti, idaṃ parittaṃ nāma. Yaṃ pana avaḍḍhite suppamatte vā sarāvamatte vā ārammaṇe pavattaṃ, taṃ parittaṃ ārammaṇaṃ assāti parittārammaṇaṃ. Yaṃ paguṇaṃ subhāvitaṃ uparijjhānassa paccayo bhavituṃ sakkoti, idaṃ appamāṇaṃ nāma. Yaṃ vipule ārammaṇe pavattaṃ taṃ vuḍḍhippamāṇattā appamāṇaṃ ārammaṇaṃ assāti appamāṇārammaṇaṃ. Vuttalakkhaṇavomissakatāya pana vomissakanayo veditabbo. Iti ārammaṇavasenapi cattāro navakā vuttā honti. Cittagaṇanāpettha purimasadisā evāti.

605所缘四法。

Ārammaṇacatukkaṃ.

606所缘与道次第混合

Ārammaṇapaṭipadāmissakaṃ

186现在，为了显示所缘与行道混合的十六转法门，又开始了“哪些法是善的？”等论述。其中，在第一种法门中所说的禅那，由于是苦行道、迟钝证知、狭小、狭小所缘，以四种原因而为下劣；在第十六种法门中所说的禅那，由于是乐行道、迅速证知、无量、无量所缘，以四种原因而为殊胜。在其余十四种法门中，应知由一种、两种或三种原因而有下劣与殊胜的差别。

186. Idāni ārammaṇapaṭipadāmissakaṃ soḷasakkhattukanayaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha paṭhamanaye vuttajjhānaṃ dukkhapaṭipadattā dandhābhiññattā parittattā parittārammaṇattāti catūhi kāraṇehi hīnaṃ, soḷasamanaye vuttajjhānaṃ sukhapaṭipadattā khippābhiññattā appamāṇattā appamāṇārammaṇattāti catūhi kāraṇehi paṇītaṃ. Sesesu cuddasasu ekena dvīhi tīhi ca kāraṇehi hīnappaṇītatā veditabbā.

545然而，为何开示此法门？因为它是证得禅那的原因。正自觉者在地遍中，以四法门和五法门的方式开示了纯粹禅那；同样地，也开示了纯粹行道和纯粹所缘。其中，对于那些能够理解以四法门方式开示的地遍纯粹禅那的天众，随顺其适宜而开示了纯粹禅那的四法门。对于那些能够理解以五法门方式开示的，随顺其适宜而开示了五法门。对于那些能够理解以四法门方式开示的纯粹行道、纯粹所缘的，随顺其适宜而开示了纯粹行道、纯粹所缘的四法门。对于那些能够理解以五法门方式开示的，随顺其适宜而开示了五法门。如此，前面是根据众生的意乐而作的教导。

Kasmā panāyaṃ nayo desitoti? Jhānuppattikāraṇattā. Sammāsambuddhena hi pathavīkasiṇe suddhikajjhānaṃ catukkanayavasena pañcakanayavasena ca dassitaṃ; tathā suddhikapaṭipadā, tathā suddhikārammaṇaṃ. Tattha yā devatā pathavīkasiṇe suddhikajjhānaṃ catukkanayavasena desiyamānaṃ bujjhituṃ sakkonti, tāsaṃ sappāyavasena suddhikajjhāne catukkanayo desito. Yā pañcakanayavasena desiyamānaṃ bujjhituṃ sakkonti, tāsaṃ sappāyavasena pañcakanayo. Yā suddhikapaṭipadāya , suddhikārammaṇe catukkanayavasena desiyamānaṃ bujjhituṃ sakkonti, tāsaṃ sappāyavasena suddhikapaṭipadāya suddhikārammaṇe catukkanayo desito. Yā pañcakanayavasena desiyamānaṃ bujjhituṃ sakkonti tāsaṃ sappāyavasena pañcakanayo. Iti heṭṭhā puggalajjhāsayavasena desanā katā.

546而且，这位达到说法妙善者，由于具有四无碍解、十力、四无畏、清净智慧，善能通达诸法自性之味与相，善巧于安立诸法，能够随顺任何可得之法门而确定说法。因此，也由于达到这种说法妙善，他在地遍中作了纯粹四法门等方式的教导。

Desanāvilāsappatto cesa pabhinnapaṭisambhido dasabalacatuvesārajjavisadañāṇo dhammānaṃ yāthāvasarasalakkhaṇassa suppaṭividdhattā dhammapaññattikusalatāya yo yo nayo labbhati tassa tassa vasena desanaṃ niyametuṃ sakkoti, tasmā imāya desanāvilāsappattiyāpi tena esā pathavīkasiṇe suddhikacatukkanayādivasena desanā katā.

547然而，因为凡是修习禅那者，若无所缘与行道，便不能生起禅那，所以确切地说，由于它是证得禅那的原因，而讲述了这十六转法门。

Yasmā pana ye keci jhānaṃ uppādenti nāma na te ārammaṇapaṭipadāhi vinā uppādetuṃ sakkonti, tasmā niyamato jhānuppattikāraṇattā ayaṃ soḷasakkhattukanayo kathito.

548至此，已讲述了纯粹九法、四种行道九法、四种所缘九法，以及这十六种九法，共计二十五种九法。其中，每一种九法依四法门和五法门各有两种法门，共五十种法门。其中，依文句而言，“在二十五种四法门中有一百，在五法门中有一百二十五”，即有一百二十五加一百，共二百二十五种禅那心。然而，在五法门中，由于包含了四法门，就义理而言，禅那心只有一百二十五种。而在文句上这二百二十五种禅那心中，每一种的解说都有法的确定等三大章节。不过，那些章节在各处只是显示了法门本身，而作了简略。

Ettāvatā suddhikanavako, cattāro paṭipadānavakā, cattāro ārammaṇanavakā, ime ca soḷasa navakāti pañcavīsati navakā kathitā honti. Tattha ekekasmiṃ navake catukkapañcakavasena dve dve nayāti paññāsa nayā. Tattha ‘‘pañcavīsatiyā catukkanayesu sataṃ, pañcakanayesu pañcavīsasata’’nti pāṭhato pañcavīsādhikāni dve jhānacittasatāni honti. Pañcakanaye pana catukkanayassa paviṭṭhattā atthato pañcavīsādhikameva cittasataṃ hoti. Yāni cetāni pāṭhe pañcavīsādhikāni dve cittasatāni tesu ekekassa niddese dhammavavatthānādayo tayo tayo mahāvārā honti. Te pana tattha tattha nayamattameva dassetvā saṃkhittāti.

612地遍。

Pathavīkasiṇaṃ.

203现在，由于这些禅那在水遍等中也会生起，为了显示它们，又开始了“哪些法是善的？”等论述。其中，所有巴利法门、义理阐明、心数计算和章节概要，都应依在地遍中所说的方式来了知。然而，修习方法，从遍作准备开始，全部已在《清净道论》中阐明。而在《大萨拘罗长老经》中，则说了十遍。其中，识遍，既是以虚空中所起的广大识为所缘而作遍作准备后所证得的识无边处定，在一切方面都归属于无色界教说，因此在此处不予讲述。

203. Idāni yasmā āpokasiṇādīsupi etāni jhānāni uppajjanti, tasmā tesaṃ dassanatthaṃ puna katame dhammā kusalātiādi āraddhaṃ. Tesu sabbo pāḷinayo ca atthavibhāvanā ca cittagaṇanā ca vārasaṅkhepo ca pathavīkasiṇe vuttanayeneva veditabbo. Bhāvanānayo pana kasiṇaparikammaṃ ādiṃ katvā sabbo visuddhimagge (visuddhi 1.91 ādayo) pakāsitoyeva. Mahāsakuludāyisutte pana dasakasiṇāni (ma. ni. 2.250) vuttāni. Tesu viññāṇakasiṇaṃ ākāse pavattitamahaggataviññāṇampi tattha parikammaṃ katvā nibbattā viññāṇañcāyatanasamāpattipi hotīti sabbappakārena āruppadesanameva bhajati, tasmā imasmiṃ ṭhāne na kathitaṃ.

550而所谓“虚空遍”，既指排除遍后的虚空，也指以彼为所缘而生起的诸蕴，也指在墙洞等某一处所应取的限定相之虚空，也指以彼为所缘而生起的四禅与五禅。其中，前一种方式归属于无色界教说，后一种方式归属于色界教说。如此，由于是混合的，这不属于色界教说。然而，在限定虚空中所生的禅那，是通往色界转生的道路，因此应被采纳。而在其中，只有四禅与五禅生起，无色禅不生起。为什么？因为未得排除遍。因为即使一再排除，它仍然是虚空，所以在那里不能获得排除遍。因此，在那里生起的禅那，能带来现法乐住，成为神通的基础，成为观的基础，但不成为灭尽定的基础。然而，在此处，次第灭尽可达到第五禅，它只是轮回的基础。正如这个一样，在前面诸遍中生起的禅那也是如此。但在此处，成为灭尽定基础这一点是差别。其余在虚空遍中应说的，一切已在《清净道论》中讲述。

Ākāsakasiṇanti pana kasiṇugghāṭimamākāsampi, taṃ ārammaṇaṃ katvā pavattakkhandhāpi, bhitticchiddādīsu aññatarasmiṃ gahetabbanimittaparicchedākāsampi, taṃ ārammaṇaṃ katvā uppannaṃ catukkapañcakajjhānampi vuccati. Tattha purimanayo āruppadesanaṃ bhajati, pacchimanayo rūpāvacaradesanaṃ. Iti missakattā imaṃ rūpāvacaradesanaṃ na āruḷhaṃ. Paricchedākāse nibbattajjhānaṃ pana rūpūpapattiyā maggo hoti tasmā taṃ gahetabbaṃ. Tasmiṃ pana catukkapañcakajjhānameva uppajjati, arūpajjhānaṃ nuppajjati. Kasmā? Kasiṇugghāṭanassa alābhato. Tañhi punappunaṃ ugghāṭiyamānampi ākāsameva hotīti na tattha kasiṇugghāṭanaṃ labbhati, tasmā tatthuppannaṃ jhānaṃ diṭṭhadhammasukhavihārāya saṃvattati, abhiññāpādakaṃ hoti, vipassanāpādakaṃ hoti, nirodhapādakaṃ na hoti. Anupubbanirodho panettha yāva pañcamajjhānā labbhati vaṭṭapādakaṃ hotiyeva. Yathā cetaṃ evaṃ purimakasiṇesu uppannaṃ jhānampi. Nirodhapādakabhāvo panettha viseso. Sesamettha ākāsakasiṇe yaṃ vattabbaṃ siyā taṃ sabbaṃ visuddhimagge (visuddhi. 1.98-99) vuttameva.

551然而，对于希望成就“一身而成多身”等神变者，应在前面八遍中证得八种等至后，依遍的顺次、遍的逆次、遍的顺逆次；禅那的顺次、禅那的逆次、禅那的顺逆次；禅那的跳跃、遍的跳跃、禅那与遍的跳跃；支的跳跃、所缘的跳跃、支与所缘的跳跃；支的确定、所缘的确定——以此十四种方式调练其心。这些的详细解说，已在《清净道论》中讲述。

‘Ekopi hutvā bahudhā hotī’tiādinayaṃ (dī. ni. 1.239; paṭi. ma. 1.102) pana vikubbanaṃ icchantena purimesu aṭṭhasu kasiṇesu aṭṭha samāpattiyo nibbattetvā kasiṇānulomato kasiṇapaṭilomato, kasiṇānulomapaṭilomato; jhānānulomato, jhānapaṭilomato, jhānānulomapaṭilomato; jhānukkantikato, kasiṇukkantikato, jhānakasiṇukkantikato; aṅgasaṅkantikato, ārammaṇasaṅkantikato, aṅgārammaṇasaṅkantikato; aṅgavavatthānato, ārammaṇavavatthānatoti imehi cuddasahākārehi cittaṃ paridametabbaṃ. Tesaṃ vitthārakathā visuddhimagge (visuddhi. 2.365-366) vuttāyeva.

552然而，若未以十四种方式调伏心，之前未曾修习的初学瑜伽行者，能成就神通变化——这是不可能的事。因为对初学者而言，遍相的前行准备已是重担；百千人中或许仅有一人能成办。已完成遍相前行准备者，令相生起是重担；百千人中或许仅有一人能成办。相生起后，将其扩大而证得安止是重担；百千人中或许仅有一人能成办。已证得安止者，以十四种方式调伏心是重担；百千人中或许仅有一人能成办。即使已以十四种方式调伏心，所谓神通变化仍是重担；百千人中或许仅有一人能成办。即使已成就神通变化，所谓速疾寂灭仍是重担；百千人中或许仅有一人成为速疾寂灭者。如同在Therambatthala，大罗哈那古塔长老生病时，前来侍病的约三万有神通者中，戒腊八年的护长老那样。一切事由在《清净道论》中已详细阐述。

Evaṃ pana cuddasahākārehi cittaṃ aparidametvā, pubbe abhāvitabhāvano ādikammiko yogāvacaro iddhivikubbanaṃ sampādessatīti netaṃ ṭhānaṃ vijjati. Ādikammikassa hi kasiṇaparikammampi bhāro; satesu sahassesu vā ekova sakkoti. Katakasiṇaparikammassa nimittuppādanaṃ bhāro; satesu sahassesu vā ekova sakkoti. Uppanne nimitte taṃ vaḍḍhetvā appanādhigamo bhāro, satesu sahassesu vā ekova sakkoti. Adhigatappanassa cuddasahākārehi cittaparidamanaṃ bhāro; satesu sahassesu vā ekova sakkoti. Cuddasahākārehi paridamitacittassāpi iddhivikubbanaṃ nāma bhāro, satesu sahassesu vā ekova sakkoti. Vikubbanappattassāpi khippanisantibhāvo nāma bhāro; satesu sahassesu vā ekova khippanisanti hoti. Therambatthale mahārohanaguttattherassa gilānupaṭṭhānaṃ āgatesu tiṃsamattesu iddhimantasahassesu upasampadāya aṭṭhavassiko rakkhitatthero viya. Sabbaṃ vatthu visuddhimagge (visuddhi. 2.367) vitthāritamevāti.

617遍之论。

Kasiṇakathā.

618胜处之论

Abhibhāyatanakathā

204204. 如此，在八遍中说明了色界善之后，现在，由于即使在相同的所缘上，修习也不相同，在这八遍中，还有另一种称为胜处的色界善生起，因此，为了显示它，又开始了“哪些法是善”等。其中，“内无色想”是指由于未获得或由于不感兴趣，而缺乏对内色作前行的想。“外见色”是指由于在外的八遍中已作前行，以前行和安止的方式，见到那些在外的八遍中的色。“小”是指未扩大。“征服它们”是指，如同一个胃口好的人得到一勺饭，心想“这里有什么可吃的”，把它捏成一团而食；同样，智慧超群的人、智慧明净者，心想“在这微小的所缘上有什么可入定的，这对我来说不是负担”，征服那些色而入定。此处意思是，与相的生起同时，便产生安止。“我知、我见”——这是说它的前分。而在传承的义疏中说：“这是说他的转向。而且那是出定后的，不是定中的。”

204. Evaṃ aṭṭhasu kasiṇesu rūpāvacarakusalaṃ niddisitvā, idāni yasmā samānepi ārammaṇe bhāvanāya asamānaṃ imesu aṭṭhasu kasiṇesu aññampi abhibhāyatanasaṅkhātaṃ rūpāvacarakusalaṃ pavattati, tasmā taṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha ajjhattaṃ arūpasaññīti alābhitāya vā anatthikatāya vā ajjhattarūpe parikammasaññāvirahito. Bahiddhā rūpāni passatīti bahiddhā aṭṭhasu kasiṇesu kataparikammatāya parikammavasena ceva appanāvasena ca tāni bahiddhā aṭṭhasu kasiṇesu rūpāni passati. Parittānīti avaḍḍhitāni. Tāni abhibhuyyāti yathā nāma sampannagahaṇiko kaṭacchumattaṃ bhattaṃ labhitvā ‘kiṃ ettha bhuñjitabbaṃ atthī’ti saṅkaḍḍhitvā ekakabaḷameva karoti, evameva ñāṇuttariko puggalo visadañāṇo ‘kimettha parittake ārammaṇe samāpajjitabbaṃ atthi, nāyaṃ mama bhāro’ti tāni rūpāni abhibhavitvā samāpajjati. Saha nimittuppādenevettha appanaṃ nibbattetīti attho. Jānāmi passāmīti iminā panassa pubbabhāgo kathito. Āgamaṭṭhakathāsu pana vuttaṃ – imināssa pana ābhogo kathito. So ca kho samāpattito vuṭṭhitassa, na antosamāpattiyanti (a. ni. aṭṭha. 3.8.65).

554“无量”是指已扩大的量。“征服它们”在此处，如同一个大食量的人得到一份增量的饭，心想“还有别的吗？这点能对我怎样”，不把它看作大；同样，智慧超群的人、智慧明净者，心想“在此有什么可入定的，这不是无量，对我来说，在令心一境性上并无负担”，征服那些色而入定。此处意思是，与相的生起同时，便产生安止。

Appamāṇānīti vaḍḍhitappamāṇāni. Abhibhuyyāti ettha pana yathā mahagghaso puriso ekaṃ bhattavaḍḍhitakaṃ labhitvā ‘aññāpi hotu ‘kimesā mayhaṃ karissatī’ti taṃ na mahantato passati, evameva ñāṇuttaro puggalo visadaññāṇo ‘kimettha samāpajjitabbaṃ, na idaṃ appamāṇaṃ, na mayhaṃ cittekaggatākaraṇe bhāro atthī’ti tāni abhibhavitvā samāpajjati. Saha nimittuppādenevettha appanaṃ nibbattetīti attho.

555“小”是小所缘，“无量”是小所缘——这里，因为提到了“小”，所以未取无量所缘；因为后面提到了“无量”，所以未取小所缘。而在义疏中说：“在此处，未取四种四种所缘，而取了两种两种。什么原因呢？因为若取四种，说法便成十六次，而导师在下面对十六次的说法，如同在席子上铺芝麻一样，已详细地说过了。他在这里想要作八次的说法。因此，应知是取了两种两种。”

Parittaṃ parittārammaṇaṃ appamāṇaṃ parittārammaṇanti idha parittānīti āgatattā appamāṇārammaṇatā na gahitā, parato appamāṇānīti āgatattā parittārammaṇatā. Aṭṭhakathāyaṃ pana vuttaṃ – ‘imasmiṃ ṭhāne cattāri cattāri ārammaṇāni aggahetvā dve dveva gahitāni . Kiṃ kāraṇā? Catūsu hi gahitesu desanā soḷasakkhattukā hoti, satthārā ca heṭṭhā soḷasakkhattukā desanā kilañjamhi tile pattharantena viya vitthārato kathitā. Tassa imasmiṃ ṭhāne aṭṭhakkhattukaṃ desanaṃ kātuṃ ajjhāsayo. Tasmā dve dveyeva gahitānīti veditabbānīti.

556“净色、不净色”是指清净与不清净的颜色。因为清净的青等色是净色，不清净的是不净色，这是此处所意指的。而在传承的义疏中说：“无论是净色还是不净色，这些胜处都是依小与无量而说的。”在这四种中，小是依寻行者而来，无量是依痴行者而来，净色是依瞋行者而来，不净色是依贪行者而来。因为这些对他们来说是适合的。而它们适合的详细情况，在《清净道论》的“行差别说”中已说。

Suvaṇṇadubbaṇṇānīti parisuddhāparisuddhavaṇṇāni. Parisuddhāni hi nīlādīni suvaṇṇāni, aparisuddhāni ca dubbaṇṇānīti idha adhippetāni. Āgamaṭṭhakathāsu pana ‘suvaṇṇāni vā hontu dubbaṇṇāni vā, parittaappamāṇavaseneva imāni abhibhāyatanāni desitānī’ti (a. ni. aṭṭha. 3.8.65) vuttaṃ. Imesu pana catūsu parittaṃ vitakkacaritavasena āgataṃ, appamāṇaṃ mohacaritavasena, suvaṇṇaṃ dosacaritavasena, dubbaṇṇaṃ rāgacaritavasena. Etesañhi etāni sappāyāni. Sā ca tesaṃ sappāyatā vitthārato visuddhimagge (visuddhi. 1.43) cariyaniddese vuttā.

557然而，为什么不像经中所说“内色想者，一人外见小色”等那样，而在此处四种胜处中都说“内无色想”呢？因为内色不可被征服。因为无论是在那里还是在这里，只有外色应被征服，所以那些应被决定地说，因此在那里和这里都说了。“内无色想”则只是导师说法的一种善巧而已。以上是四种胜处中前所未有之词的注释。而此处纯观法与行道法的分类，应依在地遍中所说的方法，在每一种胜处中了知。只是在此处，四所缘组成了二所缘组，十六次成了八次。其余的都一样。如此，在此处每一种胜处中，有一个纯观九法、四个行道九法、两个所缘九法、所缘与行道混合的八个九法，共十五个九法。在四种胜处中，应知共有六十个九法。

Kasmā pana, yathā suttante ‘‘ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittānī’’tiādi (dī. ni. 2.173; ma. ni. 2.249; a. ni. 8.65) vuttaṃ, evaṃ avatvā idha catūsupi abhibhāyatanesu ajjhattaṃ arūpasaññitāva vuttāti? Ajjhattarūpānaṃ anabhibhavanīyato. Tattha vā hi idha vā bahiddhārūpāneva abhibhavitabbāni, tasmā tāni niyamato vattabbānīti tatrapi idhapi vuttāni. Ajjhattaṃ arūpasaññīti idaṃ pana satthu desanāvilāsamattameva. Ayaṃ tāva catūsu abhibhāyatanesu apubbapadavaṇṇanā. Suddhikanayapaṭipadābhedo panettha pathavīkasiṇe vuttanayeneva ekekasmiṃ abhibhāyatane veditabbo. Kevalañcettha ārammaṇacatukkaṃ ārammaṇadukaṃ hoti, soḷasakkhattukañca aṭṭhakkhattukaṃ. Sesaṃ tādisameva. Evamettha ekekasmiṃ abhibhāyatane eko suddhikanavako, cattāro paṭipadānavakā, dve ārammaṇanavakā, ārammaṇapaṭipadāmissake aṭṭha navakāti pannarasa navakāti catūsupi abhibhāyatanesu samasaṭṭhi navakā veditabbā.

246关于第五胜处等中，“蓝色”是依总括而说。“蓝色之色”是依颜色而说，“蓝色之显现”是依显现而说，意为：没有可见的间隙、颜色不混杂、呈现为纯一蓝色。“蓝色之光辉”则是依光照而说；意为：有蓝色光辉、具足蓝色光芒。以此显示它们的极清净性。因为这四种胜处正是依极清净的颜色而说。在“黄色”等中，也应以同样的方法了知其义。修习蓝遍时，于蓝色中取相。至于在花、布或颜色界等中作遍、遍作及安止的方法，这一切在《清净道论》中已详细说明。而且，如同在地遍中一样，在此每一胜处中，应知各有二十五个九元组。

246. Pañcamaabhibhāyatanādīsu nīlānīti sabbasaṅgāhikavasena vuttaṃ. Nīlavaṇṇānīti vaṇṇavasena, nīlanidassanānīti nidassanavasena, apaññāyamānavivarāni, asambhinnavaṇṇāni, ekanīlāneva hutvā dissantīti vuttaṃ hoti. Nīlanibhāsānīti idaṃ pana obhāsanavasena vuttaṃ; nīlobhāsāni nīlappabhāyuttānīti attho. Etena nesaṃ suvisuddhataṃ dasseti. Suvisuddhavaṇṇavasena hi imāni cattāri abhibhāyatanāni vuttāni. Pītānītiādīsupi imināva nayena attho veditabbo. Nīlakasiṇaṃ uggaṇhanto nīlasmiṃ nimittaṃ gaṇhāti. Pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vātiādikaṃ panettha kasiṇakaraṇañca parikammañca appanāvidhānañca sabbaṃ visuddhimagge (visuddhi. 1.93 ādayo) vitthārato vuttameva. Yathā ca pathavīkasiṇe evamettha ekekasmiṃ abhibhāyatane pañcavīsati pañcavīsati navakā veditabbā.

625胜处论。

Abhibhāyatanakathā.

626解脱论

Vimokkhakathā

248现在，由于这称为色界善的，并非仅仅因为胜伏称为所缘的处而只以胜处的方式生起，而是也以解脱的方式生起，因此，为了显示那个理趣，又开始了“哪些法是善”等。

248. Idāni yasmā idaṃ rūpāvacarakusalaṃ nāma na kevalaṃ ārammaṇasaṅkhātānaṃ āyatanānaṃ abhibhavanato abhibhāyatanavaseneva uppajjati, atha kho vimokkhavasenapi uppajjati, tasmā tampi nayaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ.

560然而，应以什么含义来理解“解脱”呢？以胜解的含义。什么是这胜解的含义呢？即从敌对法中善解脱的含义，以及于所缘中以乐着而善解脱的含义。这是说，如同四肢放松地躺在父亲怀中的小孩的睡眠一样，以无拘束、无顾虑的状态于所缘中转起。为了显示具有如此特相、已达到解脱状态的色界善，而开始了这个理趣。

Kenaṭṭhena pana vimokkho veditabboti? Adhimuccanaṭṭhena. Ko ayaṃ adhimuccanaṭṭho nāma? Paccanīkadhammehi ca suṭṭhu vimuccanaṭṭho, ārammaṇe ca abhirativasena suṭṭhu vimuccanaṭṭho . Pituaṅke vissaṭṭhaaṅgapaccaṅgassa dārakassa sayanaṃ viya aniggahitabhāvena nirāsaṅkatāya ārammaṇe pavattīti vuttaṃ hoti. Evaṃlakkhaṇañhi vimokkhabhāvappattaṃ rūpāvacarakusalaṃ dassetuṃ ayaṃ nayo āraddho.

561其中，“有色的”是指内在于头发等处所修起的色禅为色，他具有那个色，故为“有色的”。因为作内在的蓝遍遍作时，是在头发、或胆汁、或眼珠处作。作黄遍遍作时，是在脂肪、或皮肤、或眼睛的黄色处作。作红遍遍作时，是在肉、或血、或舌、或手掌足底、或眼睛的红色处作。作白遍遍作时，是在骨、或牙、或指甲、或眼睛的白色处作。这是针对这样作了遍作之后，生起禅那的具足者而说的。“见色”是指以禅眼见到外在的青遍等色。以此显示了于内在和外在为依处的遍中获得了禅那。

Tattha rūpīti ajjhattaṃ kesādīsu uppāditaṃ rūpajjhānaṃ rūpaṃ, tadassatthīti rūpī. Ajjhattañhi nīlaparikammaṃ karonto kese vā pitte vā akkhitārakāya vā karoti. Pītaparikammaṃ karonto mede vā chaviyā vā akkhīnaṃ pītaṭṭhāne vā karoti. Lohitaparikammaṃ karonto maṃse vā lohite vā jivhāya vā hatthatalapādatalesu vā akkhīnaṃ rattaṭṭhāne vā karoti. Odātaparikammaṃ karonto aṭṭhimhi vā dante vā nakhe vā akkhīnaṃ setaṭṭhāne vā karoti. Evaṃ parikammaṃ katvā uppannajjhānasamaṅginaṃ sandhāyetaṃ vuttaṃ. Rūpāni passatīti bahiddhāpi nīlakasiṇādirūpāni jhānacakkhunā passati. Iminā ajjhattabahiddhāvatthukesu kasiṇesu jhānapaṭilābho dassito.

562“内无色想”是指内在没有色想。意思是，于自己的头发等处未修起色界禅那。以此显示了于外在作遍作后，仅于外在获得了禅那。

Ajjhattaṃarūpasaññīti ajjhattaṃ na rūpasaññī. Attano kesādīsu anuppāditarūpāvacarajjhānoti attho. Iminā bahiddhā parikammaṃ katvā bahiddhāva paṭiladdhajjhānatā dassitā.

563“净”以此显示了于极清净的青等颜色遍中的诸禅那。其中，虽然在安止内部没有“净”的作意，但是，凡是以极清净的净遍为所缘而住者，因为他如此“净……具足初禅而住”，同样地具足第二禅等，所以作了这样的教导。然而，在《无碍解道》中说：“如何是‘唯净胜解’的解脱？在此，比丘以慈俱行之心遍满一方……而住，由于修习慈，众生成为不厌恶；以悲……以喜……以舍俱行之心遍满一方……而住，由于修习舍，众生成为不厌恶。如是‘唯净胜解’的解脱。”但在此处，因为梵住在上文巴利中已出现，所以拒绝了那个理趣，只依极青、极黄、极红、极白、清净青、清净黄、清净红、清净白而认可净解脱。如是，遍、或胜处、或解脱，都只是色界禅那。因为，它由于所缘的全体之义而名为“遍”，由于胜伏所缘之义而名为“胜处”，由于于所缘胜解之义及从敌对法解脱之义而名为“解脱”。其中，应知遍的教导是依阿毗达摩而说，其他则是依经教而说。这是此处的未发之词释。然而，在每一解脱中，如同在地遍中一样，应知各有二十五个、二十五个，共七十五个九元组。

Subhanti iminā suvisuddhesu nīlādīsu vaṇṇakasiṇesu jhānāni dassitāni. Tattha kiñcāpi antoappanāya ‘subha’nti ābhogo natthi, yo pana suvisuddhaṃ subhakasiṇaṃ ārammaṇaṃ katvā viharati, so yasmā ‘subha’nti…pe… paṭhamaṃ jhānaṃ upasampajja viharati, tathā dutiyādīni, tasmā evaṃ desanā katā. Paṭisambhidāmagge pana ‘‘kathaṃ subhantveva adhimutto hotīti vimokkho? Idha bhikkhu mettāsahagatena cetasā ekaṃ disaṃ…pe… viharati, mettāya bhāvitattā sattā appaṭikūlā honti; karuṇā… muditā… upekkhāsahagatena cetasā ekaṃ disaṃ…pe… viharati, upekkhāya bhāvitattā sattā appaṭikūlā honti, evaṃ subhantveva adhimutto hotī’’ti vimokkhoti (paṭi. ma. 1.212) vuttaṃ. Idha pana upari pāḷiyaṃyeva brahmavihārānaṃ āgatattā taṃ nayaṃ paṭikkhipitvā sunīlakasupītakasulohitakasuodātakaparisuddhanīlakaparisuddhapītakaparisuddhalohitakaparisuddhaodātakavaseneva subhavimokkho anuññāto. Iti kasiṇanti vā abhibhāyatananti vā vimokkhoti vā rūpāvacarajjhānameva . Tañhi ārammaṇassa sakalaṭṭhena kasiṇaṃ nāma, ārammaṇaṃ abhibhavanaṭṭhena abhibhāyatanaṃ nāma, ārammaṇe adhimuccanaṭṭhena paccanīkadhammehi ca vimuccanaṭṭhena vimokkho nāmāti vuttaṃ. Tattha kasiṇadesanā abhidhammavasena, itarā pana suttantadesanāvasena vuttāti veditabbā. Ayamettha apubbapadavaṇṇanā. Ekekasmiṃ pana vimokkhe pathavīkasiṇe viya pañcavīsati pañcavīsatīti katvā pañcasattati navakā veditabbā.

632解脱论。

Vimokkhakathā.

633梵住论

Brahmavihārakathā

251现在，为了显示以慈等梵住方式转起的色界善，又开始了“哪些法是善”等。其中，“慈俱行”是指具足慈。在后面的“悲俱行”等中，也是同样的理趣。然而，修行者依之而实行、具足慈等俱行诸禅而住的那个修习慈等的修习方法，这一切在《清净道论》中已详细阐述。其余巴利的含义，应依地遍中所说的理趣来了解。

251. Idāni mettādibrahmavihāravasena pavattamānaṃ rūpāvacarakusalaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha mettāsahagatanti mettāya samannāgataṃ. Parato karuṇāsahagatādīsupi eseva nayo. Yena panesa vidhānena paṭipanno mettādisahagatāni jhānāni upasampajja viharati, taṃ mettādīnaṃ bhāvanāvidhānaṃ sabbaṃ visuddhimagge (visuddhi. 1.240) vitthāritameva. Avasesāya pāḷiyā attho pathavīkasiṇe vuttanayeneva veditabbo.

565因为，只是在地遍中有二十五个九元组，在此处，前三者依三禅和四禅而有二十五个七元组，舍依第四禅而有二十五个一元组，而在悲和喜中，与欲等四一起，这些“悲、喜”也作为杂项而获得。而且，在此，苦行道等的情况，应知：慈是依镇伏嗔恚，悲是依镇伏害，喜是依镇伏不乐，舍是依镇伏贪与嗔。然而，小所缘是依非多众生为所缘；无量所缘是依多众生为所缘，这是差别。其余相同。

Kevalañhi pathavīkasiṇe pañcavīsati navakā, idha purimāsu tīsu tikacatukkajjhānikavasena pañcavīsati sattakā, upekkhāya catutthajjhānavasena pañcavīsati ekakā, karuṇāmuditāsu ca chandādīhi catūhi saddhiṃ karuṇāmuditāti imepi yevāpanakā labbhanti. Dukkhapaṭipadādibhāvo cettha mettāya tāva byāpādavikkhambhanavasena, karuṇāya vihiṃsāvikkhambhanavasena, muditāya arativikkhambhanavasena, upekkhāya rāgapaṭighavikkhambhanavasena veditabbo. Parittārammaṇatā pana nabahusattārammaṇavasena; appamāṇārammaṇatā bahusattārammaṇavasena hotīti ayaṃ viseso. Sesaṃ tādisameva.

566如是，先依巴利本身——

Evaṃ tāva pāḷivaseneva –

567由最胜的梵天所说的这些梵住，如是了知后；

Brahmuttamena kathite, brahmavihāre ime iti viditvā;

568此外，在这些之中，杂论也应被理解。

Bhiyyo etesu ayaṃ, pakiṇṇakakathāpi viññeyyā.

569于此等慈、悲、喜、舍之中，先就义理而言：慈者，润泽之义，即令柔和、亲爱。或存在于友人之状态，或此乃对友人所起，故称慈。当他人有苦时，能令善人之心震动，故称悲。或悲能消除、伤害、摧毁他人之苦，故称悲。或悲乃依对苦者遍满而扩展，故称悲。具此者依之而喜悦，或自身喜悦，或仅是喜悦本身，故称喜。依‘愿无怨敌’等之思惟，舍弃偏执而达中舍之状态，故称舍。

Etāsu hi mettākaruṇāmuditāupekkhāsu atthato tāva mejjatīti mettā, siniyhatīti attho. Mitte vā bhavā, mittassa vā esā pavattatīpi mettā. Paradukkhe sati sādhūnaṃ hadayakampanaṃ karotīti karuṇā. Kiṇāti vā paradukkhaṃ hiṃsati vināsetīti karuṇā. Kirīyati vā dukkhitesu pharaṇavasena pasāriyatīti karuṇā. Modanti tāya taṃsamaṅgino, sayaṃ vā modati, modanamattameva vā tanti muditā. ‘Averā hontū’tiādibyāpārappahānena majjhattabhāvūpagamanena ca upekkhatīti upekkhā.

570就特相等方面而言：慈以利益行相之现起为特相，以利益摄受为味，以调伏嗔恚为现起，以见众生之可爱相为足处。嗔恚止息是慈之成就，爱着生起是慈之失败。悲以拔苦行相之现起为特相，以不堪忍他人之苦为味，以不害为现起，以见被苦所迫者之无助状态为足处。害之止息是悲之成就，忧伤生起是悲之失败。喜以对众生随喜为特相，以不嫉妒为味，以破除不乐为现起，以见众生之成就为足处。不乐之止息是喜之成就，嬉笑生起是喜之失败。舍以对众生中舍行相之现起为特相，以见众生平等状态为味，以调伏嗔恚与爱着为现起，以‘众生是业的所有者，他们依谁之意愿而将得乐、或将脱苦、或将不失去已得之成就？’如此生起之业自属见为足处。嗔恚与爱着之止息是舍之成就，世俗无智舍之生起是舍之失败。

Lakkhaṇādito panettha hitākārappavattilakkhaṇā ‘mettā’, hitūpasaṃhārarasā, āghātavinayapaccupaṭṭhānā, sattānaṃ manāpabhāvadassanapadaṭṭhānā. Byāpādūpasamo etissā sampatti, sinehasambhavo vipatti. Dukkhāpanayanākārappavattilakkhaṇā ‘karuṇā’, paradukkhāsahanarasā, avihiṃsāpaccupaṭṭhānā , dukkhābhibhūtānaṃ anāthabhāvadassanapadaṭṭhānā. Vihiṃsūpasamo tassā sampatti, sokasambhavo vipatti. Sattesu pamodanalakkhaṇā ‘muditā’, anissāyanarasā, arativighātapaccupaṭṭhānā, sattānaṃ sampattidassanapadaṭṭhānā. Arativūpasamo tassā sampatti, pahāsasambhavo vipatti. Sattesu majjhattākārappavattilakkhaṇā ‘upekkhā’, sattesu samabhāvadassanarasā, paṭighānunayavūpasamapaccupaṭṭhānā, ‘‘kammassakā sattā, te kassa ruciyā sukhitā vā bhavissanti, dukkhato vā muccissanti, pattasampattito vā na parihāyissantī’’ti? Evaṃ pavattakammassakatādassanapadaṭṭhānā. Paṭighānunayavūpasamo tassā sampatti, gehassitāya aññāṇupekkhāya sambhavo vipatti.

571此四种梵住之共通利益为观乐与有成就，各别利益为对治嗔恚等。其中，慈以对治嗔恚为利益，其余三者以对治害、不乐、贪为利益。此亦曾言：

Catunnampi panetesaṃ brahmavihārānaṃ vipassanāsukhañceva bhavasampatti ca sādhāraṇappayojanaṃ, byāpādādipaṭighāto āveṇikaṃ. Byāpādapaṭighātappayojanā hettha mettā, vihiṃsāaratirāgapaṭighātappayojanā itarā. Vuttampi cetaṃ –

572“贤友，此慈心解脱乃嗔恚之出离，贤友，此悲心解脱乃害之出离，贤友，此喜心解脱乃不乐之出离，贤友，此舍心解脱乃贪之出离。”（长部3.326；增支部6.13）

‘‘Nissaraṇañhetaṃ, āvuso, byāpādassa yadidaṃ mettācetovimutti, nissaraṇañhetaṃ, āvuso, vihesāya yadidaṃ karuṇācetovimutti; nissaraṇañhetaṃ, āvuso, aratiyā yadidaṃ muditācetovimutti, nissaraṇañhetaṃ, āvuso, rāgassa yadidaṃ upekkhācetovimuttī’’ti (dī. ni. 3.326; a. ni. 6.13).

573于此，每一种梵住各有近、远二种敌对。慈梵住之近敌为贪，因其与见功德相似，犹如人之敌人伪装亲近者。贪易得逞，故应善加守护慈心。远敌为嗔恚，因其本质相异，犹如人之敌人依止山林密处。故应无畏而修慈。若谓修慈者亦将生嗔，此无有是处。

Ekamekassa cettha āsannadūravasena dve dve paccatthikā. Mettābrahmavihārassa hi, samīpacāro viya purisassa sapatto, guṇadassanasabhāgatāya rāgo āsannapaccatthiko. So lahuṃ otāraṃ labhati. Tasmā tato suṭṭhu mettā rakkhitabbā. Pabbatādigahananissito viya purisassa sapatto sabhāvavisabhāgatāya byāpādo dūrapaccatthiko. Tasmā tato nibbhayena mettāyitabbaṃ. Mettāyissati ca nāma kopañca karissatīti aṭṭhānametaṃ.

574悲梵住之近敌为世俗忧伤，即如“于眼所识之色，可爱、可乐、可意、适意、与世间利养相关者，不得或观不得，或忆念过去曾得而已灭、已变易者，生起忧受。如是之忧受，称为世俗忧伤”等方法所述，因其与见失败相似。远敌为害，因其本质相异。故应无畏而修悲。若谓修悲者亦将以手足等加害，此无有是处。

Karuṇābrahmavihārassa ‘‘cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ idaṃ vuccati gehassitaṃ domanassa’’ntiādinā nayena āgataṃ gehassitaṃ domanassaṃ vipattidassanasabhāgatāya āsannapaccatthikaṃ. Sabhāvavisabhāgatāya vihesā dūrapaccatthikā. Tasmā tato nibbhayena karuṇāyitabbaṃ. Karuṇañca nāma karissati pāṇiādīhi ca vihesissatīti aṭṭhānametaṃ.

575喜梵住之近敌为世俗喜悦，即如“于眼所识之色，可爱、可乐、可意、适意、与世间利养相关者，得或观得，或忆念过去曾得而已灭、已变易者，生起喜受。如是之喜受，称为世俗喜悦”等方法所述，因其与见成就相似。远敌为不乐，因其本质相异。故应无畏而修喜。若谓喜悦者亦将对远离坐卧处及增上善法生厌倦，此无有是处。

Muditābrahmavihārassa ‘‘cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ vuccati gehassitaṃ somanassa’’ntiādinā (ma. ni. 3.306) nayena āgataṃ gehassitaṃ somanassaṃ sampattidassanasabhāgatāya āsannapaccatthikaṃ. Sabhāvavisabhāgatāya arati dūrapaccatthikā. Tasmā tato nibbhayena muditā bhāvetabbā. Pamudito ca nāma bhavissati pantasenāsanesu ca adhikusaladhammesu ca ukkaṇṭhissatīti aṭṭhānametaṃ.

576舍梵住之近敌为世俗无智舍，即如“以眼见色已，于愚者、痴者、凡夫、未制胜者、未制胜异熟者、不见过患者、无闻凡夫生起舍。如是之舍，不能超越于色，故称为世俗舍”等方法所述，因其不审察过患与功德而相似。远敌为贪与嗔，因其本质相异。故应无畏而修舍。若谓修舍者亦将贪染、亦将嗔恚，此无有是处。

Upekkhābrahmavihārassa pana ‘‘cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā rūpaṃ sā nātivattati. Tasmā sā upekkhā gehassitāti vuccatī’’tiādinā (ma. ni. 3.308) nayena āgatā gehassitā aññāṇupekkhā dosaguṇānaṃ avicāraṇavasena sabhāgattā āsannapaccatthikā. Sabhāvavisabhāgatāya rāgapaṭighā dūrapaccatthikā. Tasmā tato nibbhayena upekkhitabbaṃ. Upekkhissati ca nāma rajjissati ca paṭihaññissati cāti aṭṭhānametaṃ.

577又，此等一切梵住，以欲作为始，以镇伏盖等为中，以安止为终；依施设之法，以一个或多个有情为所缘；于近行或安止成就时，扩展所缘。

Sabbesampi ca etesaṃ kattukāmatāchando ādi, nīvaraṇādivikkhambhanaṃ majjhaṃ, appanā pariyosānaṃ, paññattidhammavasena eko vā satto anekā vā sattā ārammaṇaṃ, upacāre vā appanāya vā pattāya ārammaṇavaḍḍhanaṃ.

578此中增长次第如下——犹如善巧的农夫先划定要耕的田地然后耕作，同样，最初先划定一处住所，对那里的众生以‘愿此住所中的众生无怨敌’等方式修习慈心。在那里令心柔软、堪任之后，应划定两处住所。然后依次为三、四、五、六、七、八、九、十处，一条街道，半个村落，一个村落，一个地区，一个王国，一个方向，如此乃至一个轮围世界，或更超于此，于各处的众生修习慈心。悲等亦复如是。此即此处所缘增长的次第。

Tatrāyaṃ vaḍḍhanakkamo – yathā hi kusalo kassako kasitabbaṭṭhānaṃ paricchinditvā kasati, evaṃ paṭhamameva ekaṃ āvāsaṃ paricchinditvā tattha sattesu ‘imasmiṃ āvāse sattā averā hontū’tiādinā nayena mettā bhāvetabbā. Tattha cittaṃ muduṃ kammaniyaṃ katvā dve āvāsā paricchinditabbā . Tato anukkamena tayo cattāro pañca cha satta aṭṭha nava dasa, ekā racchā, upaḍḍhagāmo, gāmo, janapado, rajjaṃ, ekā disāti evaṃ yāva ekaṃ cakkavāḷaṃ, tato vā pana bhiyyo tattha tattha sattesu mettā bhāvetabbā. Tathā karuṇādayoti. Ayamettha ārammaṇavaḍḍhanakkamo.

579然而，犹如诸遍的果是无色定，诸定的果是非想非非想处，诸观的果是果等至，止观的果是灭尽定，同样，前三种梵住的果是此处的舍梵住。正如若不竖立柱子、不安上横梁，便不能在空中安置屋脊椽子，同样，若没有前三种中的第三禅，便不能修习第四禅。然而，于诸遍中生起的第三禅，此舍梵住并不生起，因为所缘不同。

Yathā pana kasiṇānaṃ nissando āruppā, samādhīnaṃ nissando nevasaññānāsaññāyatanaṃ, vipassanānaṃ nissando phalasamāpatti, samathavipassanānaṃ nissando nirodhasamāpatti, evaṃ purimabrahmavihārattayassa nissando ettha upekkhābrahmavihāro. Yathā hi thambhe anussāpetvā tulāsaṅghāṭaṃ anāropetvā na sakkā ākāse kūṭagopānasiyo ṭhapetuṃ, evaṃ purimesu tatiyajjhānaṃ vinā na sakkā catutthaṃ bhāvetuṃ. Kasiṇesu pana uppannatatiyajjhānassapesā nuppajjati visabhāgārammaṇattāti.

580于此或有疑问：‘为何这些慈、悲、喜、舍被称为梵住？又为何只有四种？它们的次第如何？又为何在《分别论》中被称为无量？’答曰：首先，应以最胜义及无过失性来理解此处的梵住性。因为这些住是以对众生的正确行道而为最胜。正如梵天以无过失心而住，同样，与这些心相应的瑜伽行者，如同梵天一般而住，故以最胜义及无过失性而被称为梵住。

Ettha siyā – ‘kasmā panetā mettā karuṇā muditā upekkhā brahmavihārāti vuccanti? Kasmā ca, catassova? Ko ca etāsaṃ kamo? Vibhaṅge ca kasmā appamaññāti vuttā’ti? Vuccate – seṭṭhaṭṭhena tāva niddosabhāvena cettha brahmavihāratā veditabbā. Sattesu sammāpaṭipattibhāvena hi seṭṭhā ete vihārā. Yathā ca brahmāno niddosacittā viharanti, evaṃ etehi sampayuttā yogino brahmasamāva hutvā viharantīti seṭṭhaṭṭhena niddosabhāvena ca brahmavihārāti vuccanti.

581那么，关于‘为何四者’这一首问的解答是——

Kasmā ca catassotiādipañhassa pana idaṃ vissajjanaṃ –

582依清净道等而有四种，

Visuddhimaggādivasā catasso,

583然依利益等行相而有其次第；

Hitādiākāravasā panāsaṃ;

584它们于无量所缘中运转，

Kamo pavattanti ca appamāṇe,

585因此它们被称为无量。

Tā gocare yena tadappamaññā.

586因为于此等中，慈是多嗔者的清净道，悲是多害者的清净道，喜是多不乐者的清净道，舍是多贪者的清净道；且因为以利益行、除害行、随喜成就行、中舍行四种方式，对众生的作意唯有四种；又譬如母亲对幼子、病子、成年子、忙于己事的四个儿子，对幼子希望其成长，对病子希望其病愈，对成年子希望其青春长驻，对忙于己事的儿子于任何事都不干预，同样，修习无量住者也应以慈等对待一切众生，因此依清净道等而有四种无量。

Etāsu hi yasmā mettā byāpādabahulassa, karuṇā vihiṃsābahulassa, muditā aratibahulassa, upekkhā rāgabahulassa visuddhimaggo; yasmā ca hitūpasaṃhāraahitāpanayanasampattimodanaanābhogavasena catubbidhoyeva sattesu manasikāro; yasmā ca yathā mātā daharagilānayobbanappattasakiccapasutesu catūsu puttesu daharassa abhivuḍḍhikāmā hoti, gilānassa gelaññāpanayanakāmā, yobbanappattassa yobbanasampattiyā ciraṭṭhitikāmā, sakiccapasutassa kismiñcipi pariyāye abyāvaṭā hoti, tathā appamaññāvihārikenāpi sabbasattesu mettādivasena bhavitabbaṃ, tasmā ito visuddhimaggādivasā catassova appamaññā.

587然而，欲修习此四者，首先应以利益行相运转的方式对众生行道，慈的特征即是利益行相的运转；然后，对如此已祝愿利益的众生，见、闻或想象其遭受苦厄，以除苦行相运转的方式，悲的特征即是除苦行相的运转；然后，对如此已祝愿利益、已祝愿除苦的众生，见其成就，以随喜成就的方式，喜的特征即是随喜；此后，由于更无可作之事，应以称为中舍的中庸行相行道，舍的特征即是中庸行相的运转；因此依利益等行相而有其次第，先说慈，次说悲、喜、舍，应知此为次第。

Yasmā pana catassopetā bhāvetukāmena paṭhamaṃ hitākārappavattivasena sattesu paṭipajjitabbaṃ, hitākārappavattilakkhaṇā ca mettā; tato evaṃ patthitahitānaṃ sattānaṃ dukkhābhibhavaṃ disvā vā sutvā vā sambhāvetvā vā dukkhāpanayanākārappavattivasena, dukkhāpanayanākārappavattilakkhaṇā ca karuṇā; athevaṃ patthitahitānaṃ patthitadukkhāpagamānañca nesaṃ sampattiṃ disvā sampattippamodanavasena, pamodanalakkhaṇā ca muditā; tato paraṃ pana kattabbābhāvato ajjhupekkhakatāsaṅkhātena majjhattākārena paṭipajjitabbaṃ, majjhattākārappavattilakkhaṇā ca upekkhā; tasmā ito hitādiākāravasā panāsaṃ paṭhamaṃ mettā vuttā. Atha karuṇā muditā upekkhāti ayaṃ kamo veditabbo.

588然而，因为这一切于无量所缘中运转，故被称为无量。因为无量众生是它们的所缘，且不取‘应于如此范围对一众生修习慈等’这样的限量，唯以遍满一切而运转，故说——

Yasmā pana sabbāpetā appamāṇe gocare pavattanti, tasmā appamaññāti vuccanti. Appamāṇā hi sattā etāsaṃ gocarabhūtā, ‘ekasattassāpi ca ettake padese mettādayo bhāvetabbā’ti evaṃ pamāṇaṃ aggahetvā sakalapharaṇavaseneva pavattāti, tena vuttaṃ –

589依清净道等而有四种，

Visuddhimaggādivasā catasso,

590然依利益等行相而有其次第；

Hitādiākāravasā panāsaṃ;

591它们于无量所缘中运转，

Kamo pavattanti ca appamāṇe,

592因此它们被称为无量。

Tā gocare yena tadappamaññāti.

593如是，虽以无量所缘为同一特征，此中前三者唯属三禅及四禅。何以故？因与喜相应故。何以故它们与喜不分离？因为是从忧所起的嗔恚等的出离故。最后者则唯属其余的一禅。何以故？因与舍受相应故。因为以对众生中庸行相运转的梵住舍，若离舍受则不能运转。

Evaṃ appamāṇagocaratāya ekalakkhaṇāsu cāpi etāsu purimā tisso tikacatukkajjhānikāva honti. Kasmā? Somanassāvippayogato. Kasmā panāsaṃ somanassena avippayogoti? Domanassasamuṭṭhitānaṃ byāpādādīnaṃ nissaraṇattā. Pacchimā pana avasesekajjhānikāva. Kasmā? Upekkhāvedanāsampayogato. Na hi sattesu majjhattākārappavattā brahmavihārupekkhā upekkhāvedanaṃ vinā vattatīti.

664梵住论。

Brahmavihārakathā.

665不净论

Asubhakathā

263263. 现在，为了显示对贪行众生绝对有益的、于种种所缘中唯依一一禅而转起的色界善法，再次开始'哪些法是善'等。

263. Idāni rāgacaritasattānaṃ ekantahitaṃ nānārammaṇesu ekekajjhānavaseneva pavattamānaṃ rūpāvacarakusalaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ.

595在此，关于“与膨胀想俱行”等中，膨胀者，如气囊被风所吹，由于生命耗尽后，依次生起的肿胀状态而向上膨胀，故为膨胀。膨胀本身即膨胀相。或因可厌而鄙恶的膨胀，称为膨胀相。这是对那种尸体的称呼。青瘀，是指颜色败坏而呈青黑色。青瘀本身即青瘀相。或因可厌而鄙恶的青瘀，称为青瘀相。在肉隆起处呈红色，在脓积聚处呈白色，而大部分呈青黑色，在青黑处犹如披上青布者，这是对那种尸体的称呼。在破裂处流出的脓，称为脓烂。脓烂本身即脓烂相。或因可厌而鄙恶的脓烂，称为脓烂相。这是对那种尸体的称呼。断坏，是指被切成两半而分离者，断坏本身即断坏相。或因可厌而鄙恶的断坏，称为断坏相。这是对从中间被切断的尸体的称呼。被狗、豺狼等以种种方式从此处及彼处啃食，称为食残。食残本身即食残相。或因可厌而鄙恶的食残，称为食残相。这是对那种尸体的称呼。被种种方式散掷，称为散乱。散乱本身即散乱相。或因可厌而鄙恶的散乱，称为散乱相。这是对那种被丢掷得“手在一处，脚在一处，头在一处”的尸体的称呼。既是砍斫，又如前方式散乱，故为砍斫散乱。这是对以鸦爪形之武器砍斫肢体各部后，如前所述被散掷的尸体的称呼。散布、流散、到处流淌的血，称为血涂。这是对沾满流淌之血的尸体的称呼。蛆，即虫。散布蛆虫，称为虫聚。这是对充满虫的尸体的称呼。骨本身即骨相。或因可厌而鄙恶的骨，称为骨相。这是对骨锁及单块骨的称呼。而且，这些依膨胀相等而生起的相，以及于相中获得禅定者，也都有这些名称。

Tattha uddhumātakasaññāsahagatantiādīsu, bhastā viya vāyunā, uddhaṃ jīvitapariyādānā yathānukkamaṃ samuggatena sūnabhāvena dhumātattā uddhumātaṃ. Uddhumātameva uddhumātakaṃ. Paṭikūlattā vā kucchitaṃ uddhumātanti uddhumātakaṃ. Tathārūpassa chavasarīrassetaṃ adhivacanaṃ. Vinīlaṃ vuccati viparibhinnanīlavaṇṇaṃ. Vinīlameva vinīlakaṃ. Paṭikūlattā vā kucchitaṃ vinīlanti vinīlakaṃ. Maṃsussadaṭṭhānesu rattavaṇṇassa, pubbasannicayaṭṭhānesu setavaṇṇassa, yebhuyyena ca nīlavaṇṇassa , nīlaṭṭhāne nīlasāṭakapārutasseva chavasarīrassetaṃ adhivacanaṃ. Paribhinnaṭṭhānesu vissandamānaṃ pubbaṃ vipubbaṃ. Vipubbameva vipubbakaṃ. Paṭikūlattā vā kucchitaṃ vipubbanti vipubbakaṃ. Tathārūpassa chavasarīrassetaṃ adhivacanaṃ. Vicchiddaṃ vuccati dvidhā chindanena apadhāritaṃ, vicchiddameva vicchiddakaṃ. Paṭikūlattā vā kucchitaṃ vicchiddanti vicchiddakaṃ. Vemajjhe chinnassa chavasarīrassetaṃ adhivacanaṃ. Ito ca etto ca vividhākārena soṇasiṅgālādīhi khāyitaṃ vikkhāyitaṃ. Vikkhāyitameva vikkhāyitakaṃ. Paṭikūlattā vā kucchitaṃ vikkhāyitanti vikkhāyitakaṃ. Tathārūpassa chavasarīrassetaṃ adhivacanaṃ. Vividhā khittaṃ vikkhittaṃ. Vikkhittameva vikkhittakaṃ. Paṭikūlattā vā kucchitaṃ vikkhittanti vikkhittakaṃ. ‘Aññena hatthaṃ aññena pādaṃ aññena sīsa’nti evaṃ tato tato khittassa chavasarīrassetaṃ adhivacanaṃ. Hatañca taṃ purimanayeneva vikkhittakañcāti hatavikkhittakaṃ. Kākapadākārena aṅgapaccaṅgesu satthena hanitvā vuttanayena vikkhittakassa chavasarīrassetaṃ adhivacanaṃ. Lohitaṃ kirati, vikkhipati, ito cito ca paggharatīti lohitakaṃ. Paggharitalohitamakkhitassa chavasarīrassetaṃ adhivacanaṃ. Puḷavā vuccanti kimayo. Puḷave vikiratīti puḷavakaṃ. Kimiparipuṇṇassa chavasarīrassetaṃ adhivacanaṃ. Aṭṭhiyeva aṭṭhikaṃ. Paṭikūlattā vā kucchitaṃ aṭṭhīti aṭṭhikaṃ. Aṭṭhisaṅkhalikāyapi ekaṭṭhikassapi etaṃ adhivacanaṃ. Imāni ca pana uddhumātakādīni nissāya uppannanimittānampi nimittesu paṭiladdhajjhānānampi etāneva nāmāni.

596其中，依安止力于膨胀相而生起的想，为膨胀想。与此膨胀想相应俱在之义，为与膨胀想俱行。于与青瘀想俱行等中，也是如此道理。然而，此处若应有修习方法当说，彼于《清净道论》中已以一切方式说讫。其余的文句注释，应依前文所述之理了知。唯不同者，此处如依第四禅的舍梵住，依初禅于每一者各有二十五种单。又因不净所缘不可增广，于小膨胀处生起之相所缘，为小所缘；于大处，为无量所缘。于其余诸者中，也是如此道理。

Tattha uddhumātakanimitte appanāvasena uppannā saññā uddhumātakasaññā. Tāya uddhumātakasaññāya sampayogaṭṭhena sahagataṃ uddhumātakasaññāsahagataṃ. Vinīlakasaññāsahagatādīsupi eseva nayo. Yaṃ panettha bhāvanāvidhānaṃ vattabbaṃ bhaveyya, taṃ sabbākārena visuddhimagge (visuddhi. 1.103 ādayo) vuttameva. Avasesā pāḷivaṇṇanā heṭṭhā vuttanayeneva veditabbā. Kevalañhi idha, catutthajjhānavasena upekkhābrahmavihāre viya, paṭhamajjhānavasena ekekasmiṃ pañcavīsati ekakā honti. Asubhārammaṇassa ca avaḍḍhanīyattā, paritte uddhumātakaṭṭhāne uppannanimittārammaṇaṃ parittārammaṇaṃ, mahante appamāṇārammaṇaṃ veditabbaṃ. Sesesupi eseva nayoti.

597如是，十种不净，

Iti asubhāni subhaguṇo,

598为具千眼者所称赞其功德；

Dasasatalocanena thutakitti;

599彼十力者所说，

Yāni avoca dasabalo,

600为各各禅那之因。

Ekekajjhānahetūni.

601如是，先依经教之理，了知彼等一切；

Evaṃ pāḷinayeneva, tāva sabbāni tāni jānitvā;

602于彼等中，更应了知此杂论。

Tesveva ayaṃ bhiyyo, pakiṇṇakakathāpi viññeyyā. (visuddhi. 1.120);

603于此等中，于任何一处证得禅那者，因善镇伏贪故，如离贪者般，行无贪求。虽如此，然此所说之不净差别，应知为依身之自性状态及依贪行差别。

Etesu hi yattha katthaci adhigatajjhāno suvikkhambhitarāgattā vītarāgo viya nilloluppacāro hoti. Evaṃ santepi yvāyaṃ asubhabhedo vutto, so sarīrasabhāvappattivasena ca rāgacaritabhedavasena cāti veditabbo.

604尸体当生起可厌状态时，或达膨胀自性，或达青瘀等任一自性。如是，无论能得何种，即于彼种膨胀可厌、青瘀可厌等，应如此取相。故应知，依身之自性状态，不净差别说为十种。

Chavasarīrañhi paṭikūlabhāvaṃ āpajjamānaṃ uddhumātakasabhāvappattaṃ vā siyā, vinīlakādīnaṃ vā aññatarasabhāvappattaṃ. Iti yādisaṃ yādisaṃ sakkā hoti laddhuṃ tādise tādise uddhumātakapaṭikūlaṃ vinīlakapaṭikūlanti evaṃ nimittaṃ gaṇhitabbamevāti sarīrasabhāvappattivasena dasadhā asubhappabhedo vuttoti veditabbo.

605尤其于此，膨胀相因显示身体结构之破坏，对身形有贪者适合。青瘀相因显示皮肤色泽之破坏，对身体颜色有贪者适合。脓烂相因显示与身相系之恶臭状态，对由花香等生起之身体气味有贪者适合。断坏相因显示内部空洞状态，对身体有坚实想之贪者适合。食残相因显示肉积聚成就之毁坏，对胸乳等身体部位之肉积聚有贪者适合。散乱相因显示肢节之散掷，对肢节优美有贪者适合。砍斫散乱相因显示身体聚合之破坏变异，对身体聚合成就之贪者适合。血涂相因显示血污可厌状态，对由装饰所生之光彩有贪者适合。虫聚相因显示身为众多虫类共有之状态，对身有我所执之贪者适合。骨相因显示身骨之可厌状态，对牙齿成就之贪者适合。如是，应知亦依贪行差别，不净差别说为十种。

Visesato cettha uddhumātakaṃ sarīrasaṇṭhānavipattippakāsanato sarīrasaṇṭhānarāgino sappāyaṃ. Vinīlakaṃ chavirāgavipattippakāsanato sarīravaṇṇarāgino sappāyaṃ. Vipubbakaṃ kāyavaṇapaṭibaddhassa duggandhabhāvassa pakāsanato mālāgandhādivasena samuṭṭhāpitasarīragandharāgino sappāyaṃ. Vicchiddakaṃ antosusirabhāvappakāsanato sarīre ghanabhāvarāgino sappāyaṃ. Vikkhāyitakaṃ maṃsūpacayasampattivināsappakāsanato thanādīsu sarīrappadesesu maṃsūpacayarāgino sappāyaṃ. Vikkhittakaṃ aṅgapaccaṅgānaṃ vikkhepappakāsanato aṅgapaccaṅgalīlārāgino sappāyaṃ. Hatavikkhittakaṃ sarīrasaṅghāṭabhedavikārappakāsanato sarīrasaṅghāṭasampattirāgino sappāyaṃ. Lohitakaṃ lohitamakkhitapaṭikūlabhāvappakāsanato alaṅkārajanitasobharāgino sappāyaṃ. Puḷavakaṃ kāyassa anekakimikulasādhāraṇabhāvappakāsanato kāye mamattarāgino sappāyaṃ. Aṭṭhikaṃ sarīraṭṭhīnaṃ paṭikūlabhāvappakāsanato dantasampattirāgino sappāyanti. Evaṃ rāgacaritavasenāpi dasadhā asubhappabhedo vuttoti veditabbo.

606然而，在这十种不净中，正如在没有稳固堤岸、水流湍急的河中，船仅靠桨的力量才能停住，没有桨便无法停住一样，由于所缘的微弱，心仅靠寻的力量才能成为一境而住立，没有寻便无法安住，因此这里只有初禅，而没有第二禅等。即使在这令人厌恶的所缘上，由于‘我必将由此行道解脱老死’这样见到功德，以及由于断除诸盖的恼热，喜与乐也会生起，如同见到‘我将得到很多工钱’这一功德的倒花者对于粪堆，以及如同重病痛苦的患者对于呕吐和泻药的进行一样。

Yasmā pana dasavidhepi etasmiṃ asubhe seyyathāpi nāma aparisaṇṭhitajalāya sīghasotāya nadiyā arittabaleneva nāvā tiṭṭhati, vinā arittena na sakkā ṭhapetuṃ, evameva dubbalattā ārammaṇassa vitakkabaleneva cittaṃ ekaggaṃ hutvā tiṭṭhati, vinā vitakkena na sakkā ṭhapetuṃ, tasmā paṭhamajjhānamevettha hoti, na dutiyādīni. Paṭikūlepi cetasmiṃ ārammaṇe ‘addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī’ti evaṃ ānisaṃsadassāvitāya ceva nīvaraṇasantāpappahānena ca pītisomanassaṃ uppajjati, ‘bahuṃ dāni vetanaṃ labhissāmī’ti ānisaṃsadassāvino pupphachaḍḍakassa gūtharāsimhi viya, ussannabyādhidukkhassa rogino vamanavirecanappavattiyaṃ viya ca.

607而且，这十种不净在特相上只是一种。因为所有十种不净的特相，就是不清净、恶臭、令人厌恶、可厌逆的状态。以此特相，这不净不仅现起于死尸，也现起于活着的身体，正如见到牙齿和骨骼的支提山住者大提舍长老，以及注视坐在象背上的国王的僧护长老的侍者沙弥那样。因为正如死尸是不净的，活着的身体也同样是不净的。然而，这里不净的特相由于被外来的装饰所掩盖，所以不明显。

Dasavidhampi cetaṃ asubhaṃ lakkhaṇato ekameva hoti. Dasavidhassapi hi etassa asuciduggandhajegucchapaṭikūlabhāvo eva lakkhaṇaṃ. Tadetaṃ iminā lakkhaṇena na kevalaṃ matasarīreyeva dantaṭṭhikadassāvino pana cetiyapabbatavāsino mahātissattherassa viya, hatthikkhandhagataṃ rājānaṃ ullokentassa saṅgharakkhitattherupaṭṭhākasāmaṇerassa viya ca, jīvamānakasarīrepi upaṭṭhāti. Yatheva hi matasarīraṃ evaṃ jīvamānakampi asubhameva. Asubhalakkhaṇaṃ panettha āgantukena alaṅkārena paṭicchannattā na paññāyatīti.

680不净论。

Asubhakathā.

608那么，从地遍开始，到骨想结束，这些就是色界安止吗，还是另有其他？还有；因为入出息禅和身至念在这里没有说到。虽然没有说到，但摄取了风遍时，入出息禅即已被摄取；在摄取了颜色遍时，依于发等四禅和五禅而生起的身至念即已被摄取；在摄取了十种不净时，依于三十二行相的可厌逆作意禅，以及依于九种冢墓的颜色禅而进行的身至念即已被摄取。因此，一切色界安止在这里都已说到了。

Kiṃ pana pathavīkasiṇaṃ ādiṃ katvā aṭṭhikasaññāpariyosānāvesā rūpāvacarappanā, udāhu aññāpi atthīti? Atthi; ānāpānajjhānañhi kāyagatāsatibhāvanā ca idha na kathitā. Kiñcāpi na kathitā vāyokasiṇe pana gahite ānāpānajjhānaṃ gahitameva; vaṇṇakasiṇesu ca gahitesu kesādīsu catukkapañcakajjhānavasena uppannā kāyagatāsati, dasasu asubhesu gahitesu dvattiṃsākāre paṭikūlamanasikārajjhānavasena ceva navasivathikāvaṇṇajjhānavasena ca pavattā kāyagatāsati gahitāvāti. Sabbāpi rūpāvacarappanā idha kathitāva hotīti.

682色界善论结束。

Rūpāvacarakusalakathā niṭṭhitā.

609无色界善的解说

Arūpāvacarakusalavaṇṇanā

684空无边处

Ākāsānañcāyatanaṃ

265265. 现在，为了显示无色界善，又开始了‘哪些法是善’等。其中，‘为了无色之再生’：无色有称为无色，在无色中的再生是无色再生，为了那个无色再生。‘修行其道’：产生、增长方法、因、理由。‘一切’：以一切方式。或者‘所有无余的’的意思。‘色想’：以想为头而说的色界禅那及其所缘。因为色界禅那在‘有色者见色’等中也称为色。它的所缘在‘于外见色，妙色恶色’等中也称为色；因此，这里‘于色有想为色想’，这是以想为头而说的色界禅那的增语。‘以色为想者为色想’，即说色是它的名称。应知这是对地遍等分类的所缘的增语。

265. Idāni arūpāvacarakusalaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha arūpūpapattiyāti arūpabhavo arūpaṃ, arūpe upapatti arūpūpapatti, tassā arūpūpapattiyā. Maggaṃ bhāvetīti upāyaṃ hetuṃ kāraṇaṃ uppādeti vaḍḍheti. Sabbasoti sabbākārena. Sabbāsaṃ vā anavasesānanti attho. Rūpasaññānanti saññāsīsena vuttarūpāvacarajjhānānañceva tadārammaṇānañca. Rūpāvacarajjhānampi hi rūpanti vuccati ‘rūpī rūpāni passatī’tiādīsu (dha. sa. 248; dī. ni. 2.129). Tassa ārammaṇampi ‘‘bahiddhā rūpāni passati suvaṇṇadubbaṇṇānī’’tiādīsu (dha. sa. 244-246; dī. ni. 2.173); tasmā idha rūpe saññā rūpasaññāti evaṃ saññāsīsena vuttarūpāvacarajjhānassetaṃ adhivacanaṃ. Rūpaṃ saññā assāti rūpasaññaṃ, rūpamassa nāmanti vuttaṃ hoti. Evaṃ pathavīkasiṇādibhedassa tadārammaṇassa cetaṃ adhivacananti veditabbaṃ.

611‘超越’：由于离染和灭尽。说了什么？对于这些依善、异熟、唯作而有的十五种称为禅那的色想，以及这些依地遍等而有的八种称为所缘的色想，以一切方式无余地离染和灭尽，即由于离染和由于灭尽，而具足安住于空无边处。因为未完全超越色想者，不可能具足安住于此。

Samatikkamāti virāgā nirodhā ca. Kiṃ vuttaṃ hoti? Etāsaṃ kusalavipākakiriyavasena pañcadasannaṃ jhānasaṅkhātānaṃ rūpasaññānaṃ, etesañca pathavīkasiṇādivasena aṭṭhannaṃ ārammaṇasaṅkhātānaṃ rūpasaññānaṃ, sabbākārena anavasesānaṃ vā virāgā ca nirodhā ca virāgahetu ceva nirodhahetu ca ākāsānañcāyatanaṃ upasampajja viharati. Na hi sakkā sabbaso anatikkantarūpasaññena etaṃ upasampajja viharitunti.

612其中，因为对于所缘未离染者，不能超越想，而在想被超越时，所缘也就被超越了，所以不直接说所缘的超越，而在《分别论》中这样说：‘其中，什么是色想？入色界等至者、或生彼处者、或现法乐住者的想、了知、了知性，这些称为色想。他超越了、越度了、完全超越了这些色想，因此说“完全超越色想”。’如此只说了想的超越。然而，应知由于这些等至是通过所缘的超越而达到的，不像初禅等那样在同一所缘上，因此这里也依于所缘的超越而作了义释。

Tattha yasmā ārammaṇe avirattassa saññāsamatikkamo na hoti, samatikkantāsu ca saññāsu ārammaṇaṃ samatikkantameva hoti, tasmā ārammaṇasamatikkamaṃ avatvā ‘‘tattha katamā rūpasaññā? Rūpāvacarasamāpattiṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti rūpasaññāyo. Imā rūpasaññāyo atikkanto hoti, vītikkanto, samatikkanto, tena vuccati sabbaso rūpasaññānaṃ samatikkamā’’ti (vibha. 602) evaṃ vibhaṅge saññānaṃyeva samatikkamo vutto. Yasmā pana ārammaṇasamatikkamena pattabbā etā samāpattiyo, na ekasmiṃyeva ārammaṇe paṭhamajjhānādīni viya, tasmā ayaṃ ārammaṇasamatikkamavasenāpi atthavaṇṇanā katāti veditabbā.

613‘有对想的灭没’：由于眼等诸处与色等诸所缘的撞击而生起的想，称为有对想。这是色想等的增语。如说：‘其中，什么是有对想？色想、声想、香想、味想、触想，这些称为有对想。’对于这些，即五种善异熟和五种不善异熟，一共所有十种有对想的灭没、断除、不令生起、不转起，这样说。

Paṭighasaññānaṃ atthaṅgamāti cakkhādīnaṃ vatthūnaṃ rūpādīnaṃ ārammaṇānañca paṭighātena samuppannā saññā paṭighasaññā. Rūpasaññādīnaṃ etaṃ adhivacanaṃ. Yathāha – ‘‘tattha katamā paṭighasaññā? Rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā, imā vuccanti paṭighasaññāyo’’ti (vibha. 603). Tāsaṃ kusalavipākānaṃ pañcannaṃ akusalavipākānaṃ pañcannanti sabbaso dasannampi paṭighasaññānaṃ atthaṅgamā pahānā asamuppādā appavattiṃ katvāti vuttaṃ hoti.

614虽然这些（苦乐等）在证入初禅等时也不存在——因为那时心并不依五门而转——但即便如此，如同在别处已断除的苦乐于第四禅中，以及有身见等于第三道中那样，在此禅中为了激发精进而以对此禅的赞叹方式说这些在此处，应如此理解。或者，虽然那些在证入色界定时不存在，但并非因为已断除而不存在。因为色界修习并非为了离色贪，而它们的生起是依赖于色的。但此修习是为了离色贪。因此，说它们在此处已断除是合适的。不仅可以说，而且完全可以这样持守。因为在此之前它们未被断除，所以世尊对证入初禅者说‘声是刺’。而在此处，正因为已断除，才说无色等至的不动性和寂静解脱。还有，阿拉罗·迦罗摩证入无色定，五百辆车经过他身边，他既没看见，也没听到声音。

Kāmañcetā paṭhamajjhānādīni samāpannassāpi na santi – na hi tasmiṃ samaye pañcadvāravasena cittaṃ pavattati – evaṃ santepi, aññattha pahīnānaṃ sukhadukkhānaṃ catutthajjhāne viya, sakkāyadiṭṭhādīnaṃ tatiyamagge viya ca, imasmiṃ jhāne ussāhajananatthaṃ imassa jhānassa pasaṃsāvasena etāsaṃ ettha vacanaṃ veditabbaṃ. Atha vā kiñcāpi tā rūpāvacaraṃ samāpannassa na santi, atha kho na pahīnattā na santi. Na hi rūpavirāgāya rūpāvacarabhāvanā saṃvattati, rūpāyattā ca etāsaṃ pavatti. Ayaṃ pana bhāvanā rūpavirāgāya saṃvattati. Tasmā tā ettha pahīnāti vattuṃ vaṭṭati. Na kevalañca vattuṃ, ekaṃseneva evaṃ dhāretumpi vaṭṭati. Tāsañhi ito pubbe appahīnattāyeva paṭhamajjhānaṃ samāpannassa ‘‘saddo kaṇṭako’’ti (a. ni. 10.72) vutto bhagavatā. Idha ca pahīnattāyeva arūpasamāpattīnaṃ āneñjatā santavimokkhatā ca vuttā. Āḷāro ca kāḷāmo āruppasamāpanno pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṃ assosīti (dī. ni. 2.192).

615‘种种想的不作意’：即对于在种种境中转起的想，或种种的想。因为这些想在此处是如《分别论》中所分别而说的：‘其中，什么是种种想？非等入者的意界相应者或意识界相应者的想、了知、了知性，这些称为种种想。’非等入者的意界和意识界所摄的想，在色、声等不同的、种种自性的境中转起。又因为这些想——即八种欲界善想、十二种不善想、十一种欲界善异熟想、二种不善异熟想、十一种欲界唯作想——如此四十四种想，种种不同、种种自性、互不相似，故称为种种想。对这一切种种想的不作意、不转向、不集中心、不观察。因为他不转向、不作意、不观察那些想，所以这样说。

Nānattasaññānaṃ amanasikārāti nānatte gocare pavattānaṃ saññānaṃ nānattānaṃ vā saññānaṃ. Yasmā hi etā ‘‘tattha katamā nānattasaññā? Asamāpannassa manodhātusamaṅgissa vā manoviññāṇadhātusamaṅgissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti nānattasaññāyo’’ti (vibha. 604) evaṃ vibhaṅge vibhajitvā vuttā idha adhippetā; asamāpannassa manodhātumanoviññāṇadhātusaṅgahitā saññā rūpasaddādibhede nānatte nānāsabhāve gocare pavattanti; yasmā cetā aṭṭha kāmāvacarakusalasaññā, dvādasa akusalasaññā, ekādasa kāmāvacarakusalavipākasaññā , dve akusalavipākasaññā, ekādasa kāmāvacarakiriyasaññāti evaṃ catucattālīsampi saññā nānattā nānāsabhāvā aññamaññaṃ asadisā, tasmā nānattasaññāti vuttā. Tāsaṃ sabbaso nānattasaññānaṃ amanasikārā anāvajjanā asamannāhārā apaccavekkhaṇā. Yasmā tā nāvajjati, na manasikaroti, na paccavekkhati, tasmāti vuttaṃ hoti.

616而且在此处，因为先前的色想和对碍想，在由此禅那所生的有中也不存在，更不用说在彼有中证入此禅那而住的时候了，所以对于它们，以‘超越、灭没’两种方式，说的就是不存在。然而对于种种想，因为八种欲界善想、九种唯作想、十种不善想，这二十七种想在由此禅那所生的有中存在，所以应知说为‘对它们的不作意’。因为即使在那里，证入此禅那而住者，也是通过对它们的不作意而证入而住的。若作意那些想，则成为非等入者。简而言之，在此处，‘色想的超越’是说一切色界法的断除；‘对碍想的灭没、种种想的不作意’是说一切欲界心与心所法的断除和不作意，应如此理解。

Yasmā cettha purimā rūpasaññā paṭighasaññā ca iminā jhānena nibbatte bhavepi na vijjanti, pageva tasmiṃ bhave imaṃ jhānaṃ upasampajja viharaṇakāle, tasmā tāsaṃ ‘samatikkamā atthaṅgamā’ti dvedhāpi abhāvoyeva vutto. Nānattasaññāsu pana yasmā aṭṭha kāmāvacarakusalasaññā, nava kiriyāsaññā, dasa akusalasaññāti imā sattavīsati saññā iminā jhānena nibbatte bhave vijjanti, tasmā tāsaṃ amanasikārāti vuttanti veditabbaṃ. Tatrāpi hi imaṃ jhānaṃ upasampajja viharanto tāsaṃ amanasikārāyeva upasampajja viharati. Tā pana manasikaronto asamāpanno hotīti. Saṅkhepato cettha ‘rūpasaññānaṃ samatikkamā’ti iminā sabbarūpāvacaradhammānaṃ pahānaṃ vuttaṃ. ‘Paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā’ti iminā sabbesaṃ kāmāvacaracittacetasikānañca pahānaṃ amanasikāro ca vuttoti veditabbo.

617如此，世尊以‘十五种色想的超越、十种对碍想的灭没、四十四种种种想的不作意’这三句，讲述了空无边处等至的功德。是什么原因呢？是为了激发听众的精进和为了引诱。因为如果有愚人说：‘导师说应证得空无边处等至，但证得它有什么意义？有什么利益？’为了不让他们这样说，世尊以这些方式讲述了等至的功德。因为他们听了之后，会这样想：‘听说此等至是如此寂静、如此殊胜，我们要证得它。’然后就会为证得它而付出精进。

Iti bhagavā ‘pannarasannaṃ rūpasaññānaṃ samatikkamena, dasannaṃ paṭighasaññānaṃ atthaṅgamena, catucattālīsāya nānattasaññānaṃ amanasikārenā’ti tīhi padehi ākāsānañcāyatanasamāpattiyā vaṇṇaṃ kathesi. Kiṃ kāraṇāti ce sotūnaṃ ussāhajananatthañceva palobhanatthañca. Sace hi keci apaṇḍitā vadeyyuṃ ‘satthā ākāsānañcāyatanasamāpattiṃ nibbattethāti vadati, ko nu kho etāya nibbattitāya attho? Ko ānisaṃso’ti te evaṃ vattuṃ mā labhantūti imehi ākārehi samāpattiyā vaṇṇaṃ kathesi. Tañhi nesaṃ sutvā evaṃ bhavissati – ‘evaṃsantā kira ayaṃ samāpatti, evaṃpaṇītā, nibbattessāma na’nti. Athassa nibbattanatthāya ussāhaṃ karissantīti.

618而且，为了引诱他们，世尊像毒刺商人那样讲述了它的功德。所谓毒刺商人，是指糖商人。据说他带着糖、糖浆、糖块、砂糖等，用车运到边境村庄，叫卖道：‘来买毒刺，来买毒刺！’村民听了说：‘毒是猛烈的，谁吃了会死；刺也能刺死人。这两样都是猛烈的，这里有什么利益？’于是关上了家门，并让孩子们也躲开。商人见了，心想：‘这些村民不擅交易，让我用方便法门让他们买吧。’于是叫卖道：‘来买极甜的，来买极美味的！糖、糖浆、砂糖，价格一样，用伪币、伪钱也能买到！’村民听了，欢喜踊跃地出来，给了很多钱买下了。

Palobhanatthañcāpi nesaṃ etissā vaṇṇaṃ kathesi, visakaṇṭakavāṇijo viya. Visakaṇṭakavāṇijo nāma guḷavāṇijo vuccati. So kira guḷaphāṇitakhaṇḍasakkarādīni sakaṭenādāya paccantagāmaṃ gantvā ‘visakaṇṭakaṃ gaṇhatha visakaṇṭakaṃ gaṇhathā’ti ugghosesi. Taṃ sutvā gāmikā ‘visaṃ nāma kakkhaḷaṃ, yo naṃ khādati so marati, kaṇṭakopi vijjhitvā māreti. Ubhopete kakkhaḷā, ko ettha ānisaṃso’ti gehadvārāni thakesuṃ, dārake ca palāpesuṃ. Taṃ disvā vāṇijo ‘avohārakusalā ime gāmikā, handa ne upāyena gaṇhāpemī’ti ‘atimadhuraṃ gaṇhatha atisāduṃ gaṇhatha, guḷaṃ phāṇitaṃ sakkaraṃ samagghaṃ labbhati, kūṭamāsakakūṭakahāpaṇādīhipi labbhatī’ti ugghosesi. Taṃ sutvā gāmikā haṭṭhapahaṭṭhā niggantvā bahumpi mūlaṃ datvā gahesuṃ.

619其中，商人的‘来买毒刺’的叫卖，如同世尊的‘应证得空无边处等至’的说法。‘这两样都是猛烈的，这里有什么利益？’的村民思惟，如同听众的思惟：‘世尊说应证得空无边处等至，这里有什么利益？我们不知道它的功德。’然后，商人的‘来买极甜的’等说法，如同世尊对色想超越等利益的阐明。因为听了这个之后，他们会像村民给了很多钱买糖一样，被此利益所引诱，发起大精进，证得此等至。因此，为了激发精进和为了引诱，世尊作了讲述。

Tattha vāṇijassa ‘visakaṇṭakaṃ gaṇhathā’ti ugghosanaṃ viya bhagavato ‘ākāsānañcāyatanasamāpattiṃ nibbattethā’ti vacanaṃ. ‘Ubhopete kakkhaḷā , ko ettha ānisaṃso’ti? Gāmikānaṃ cintanaṃ viya ‘bhagavā ākāsānañcāyatanaṃ nibbattethāti āha, ko ettha ānisaṃso? Nāssa guṇaṃ jānāmā’ti sotūnaṃ cintanaṃ. Athassa vāṇijassa ‘atimadhuraṃ gaṇhathā’tiādivacanaṃ viya bhagavato rūpasaññāsamatikkamanādikaṃ ānisaṃsappakāsanaṃ. Idañhi sutvā te bahumpi mūlaṃ datvā, gāmikā viya guḷaṃ, iminā ānisaṃsena palobhitacittā mahantampi ussāhaṃ katvā imaṃ samāpattiṃ nibbattessantīti ussāhajananatthaṃ palobhanatthañca kathesi.

620与空无边处想俱行：此处，没有它的边际，故为无边。虚空是无边的，故为空无边。空无边本身即是空无边处。那空无边处，以作为依止处的意义，是此禅那及其相应法的处所，犹如诸天的天处，故为空无边处。如此，它既是空无边，又是处所，故亦为空无边处。这是对遍相除去后之虚空的称呼。在那空无边处中，与达到安止的想俱行，称为与空无边处想俱行。

Ākāsānañcāyatanasaññāsahagatanti ettha nāssa antoti anantaṃ. Ākāsaṃ anantaṃ ākāsānantaṃ. Ākāsānantameva ākāsānañcaṃ. Taṃ ākāsānañcaṃ adhiṭṭhānaṭṭhena āyatanamassa sasampayuttadhammassa jhānassa, devānaṃ devāyatanamivāti ākāsānañcāyatanaṃ. Iti ākāsānañcaṃ ca taṃ āyatanañcātipi ākāsānañcāyatanaṃ. Kasiṇugghāṭimākāsassetaṃ adhivacanaṃ. Tasmiṃ ākāsānañcāyatane appanāppattāya saññāya sahagataṃ ākāsānañcāyatanasaññāsahagataṃ.

621然而，如在别处所说‘虚空无边’，此处并未采用‘无边’或‘有限’。何以故？若取‘无边’，则‘有限’不被取；若取‘有限’，则‘无边’不被取。如此，则所缘四法不圆满，说法不成十六种。而正等觉者在此处有意将说法作十六种，故不说‘无边’或‘有限’，而说‘与空无边处想俱行’。如此，则二者皆被取，所缘四法圆满，说法成就十六种。其余巴利文义，应依前文所说方式了知。此处，因对色界第四禅的欲爱已尽之苦，故为苦行道；因已尽欲爱者安止住立的迟缓，故为迟钝通。反之，应知为乐行道与速疾通。又，应知在有限遍相除去后的虚空中生起的禅那为有限所缘，在广大遍相除去后的虚空中生起的为无量所缘。如同舍梵住，此处亦依第四禅而有二十五个单一法。如此处，此后诸处亦然。唯于彼等中，我将解说其差别而已。

Yathā pana aññattha ‘ananto ākāso’ti (vibha. 508; dī. ni. 2.129) vuttaṃ, evamidha anantanti vā parittanti vā na gahitaṃ. Kasmā? Anante hi gahite parittaṃ na gayhati, paritte gahite anantaṃ na gayhati. Evaṃ sante ārammaṇacatukkaṃ na pūrati, desanā soḷasakkhattukā na hoti. Sammāsambuddhassa ca imasmiṃ ṭhāne desanaṃ soḷasakkhattukaṃ kātuṃ ajjhāsayo, tasmā anantanti vā parittanti vā avatvā ‘ākāsānañcāyatanasaññāsahagata’nti āha. Evañhi sati ubhayampi gahitameva hoti. Ārammaṇacatukkaṃ pūrati, desanā soḷasakkhattukā sampajjati. Avaseso pāḷiattho heṭṭhā vuttanayeneva veditabbo. Rūpāvacaracatutthajjhānanikantipariyādānadukkhatāya cettha dukkhā paṭipadā, pariyādinnanikantikassa appanāparivāsadandhatāya dandhābhiññā hoti. Vipariyāyena sukhā paṭipadā khippābhiññā ca veditabbā. Parittakasiṇugghāṭimākāse pana pavattaṃ jhānaṃ parittārammaṇaṃ vipulakasiṇugghāṭimākāse pavattaṃ appamāṇārammaṇanti veditabbaṃ. Upekkhābrahmavihāre viya ca idhāpi catutthajjhānavasena pañcavīsati ekakā honti . Yathā cettha evaṃ ito paresupi. Visesamattameva pana tesu vaṇṇayissāma.

697识无边处

Viññāṇañcāyatanaṃ

266超越空无边处：此处，首先依前文所说方式，空无边以作为依止处的意义，是此禅那的处所，故禅那亦为空无边处。依所说方式，所缘亦然。如此，此禅那与所缘二者，皆由令其不生起及不作意而超越之后，方得成就此识无边处而住，故将此二者合而为一，说为‘超越空无边处’，应如此了知。

266.Ākāsānañcāyatanaṃ samatikkammāti, ettha tāva pubbe vuttanayena ākāsānañcaṃ āyatanamassa adhiṭṭhānaṭṭhenāti jhānampi ākāsānañcāyatanaṃ. Vuttanayeneva ārammaṇampi. Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ viññāṇañcāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā ‘ākāsānañcāyatanaṃ samatikkammā’ti idaṃ vuttanti veditabbaṃ.

623与识无边处想俱行：此处，依应作意的方式，没有它的边际，故为无边。无边本身即是无所有。识是无边的，不说‘识无边’，而说‘识无边处’。此处于此是惯用语。那识无边处本身，以作为依止处的意义，是此想的处所，故为识无边处。在那识无边处中生起的想俱行，称为与识无边处想俱行。这是对以虚空中生起的识为所缘的禅那的称呼。此处，因对空无边处等至的欲爱已尽之苦，故为苦行道；因已尽欲爱者安止住立的迟缓，故为迟钝通。反之，为乐行道与速疾通。应知：缘取以有限遍相除去后的虚空为所缘的等至而生起者，为有限所缘；反之，为无量所缘。其余与前文相似。

Viññāṇañcāyatanasaññāsahagatanti, ettha pana anantanti manasikātabbavasena nāssa antoti anantaṃ. Anantameva ānañcaṃ. Viññāṇaṃ ānañcaṃ viññāṇānañcanti avatvā viññāṇañcanti vuttaṃ. Ayañhettha rūḷhīsaddo. Tadeva viññāṇañcaṃ adhiṭṭhānaṭṭhena imāya saññāya āyatananti viññāṇañcāyatanaṃ. Tasmiṃ viññāṇañcāyatane pavattāya saññāya sahagatanti viññāṇañcāyatanasaññāsahagataṃ. Ākāse pavattaviññāṇārammaṇassa jhānassetaṃ adhivacanaṃ. Idha ākāsānañcāyatanasamāpattiyā nikantipariyādānadukkhatāya dukkhā paṭipadā, pariyādinnanikantikassa appanāparivāsadandhatāya dandhābhiññā. Vipariyāyena sukhā paṭipadā khippābhiññā ca. Parittakasiṇugghāṭimākāsārammaṇaṃ samāpattiṃ ārabbha pavattiyā parittārammaṇatā, vipariyāyena appamāṇārammaṇatā veditabbā. Sesaṃ purimasadisameva.

700无所有处

Ākiñcaññāyatanaṃ

267超越识无边处：此处亦依前文所说方式，识无边以作为依止处的意义，是此禅那的处所，故禅那亦为识无边处。依所说方式，所缘亦然。如此，此禅那与所缘二者，皆由令其不生起及不作意而超越之后，方得成就此无所有处而住，故将此二者合而为一，说为‘超越识无边处’，应如此了知。

267.Viññāṇañcāyatanaṃsamatikkammāti etthāpi pubbe vuttanayeneva viññāṇañca āyatanamassa adhiṭṭhānaṭṭhenāti jhānampi viññāṇañcāyatanaṃ. Vuttanayeneva ca ārammaṇampi. Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ ākiñcaññāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā ‘viññāṇañcāyatanaṃ samatikkammā’ti idaṃ vuttanti veditabbaṃ.

625与无所有处想俱行：此处，没有它的任何东西，故为无所有；乃至连微量的碎片亦无剩余，这是所说。无所有的状态为无所有处。这是对空无边处识之灭去的称呼。那无所有处，以作为依止处的意义，是此想的处所，故为无所有处。在那无所有处中生起的想俱行，称为与无所有处想俱行。这是对以虚空中生起的识之灭去为所缘的禅那的称呼。此处，因对识无边处等至的欲爱已尽之苦，故为苦行道；因已尽欲爱者安止住立的迟缓，故为迟钝通。反之，为乐行道与速疾通。应知：因以有限遍相除去后的虚空中生起的识之灭去为所缘，故为有限所缘；反之，为无量所缘。其余与前文相似。

Ākiñcaññāyatanasaññāsahagatanti ettha pana nāssa kiñcananti akiñcanaṃ; antamaso bhaṅgamattampi assa avasiṭṭhaṃ natthīti vuttaṃ hoti. Akiñcanassa bhāvo ākiñcaññaṃ. Ākāsānañcāyatanaviññāṇāpagamassetaṃ adhivacanaṃ. Taṃ ākiñcaññaṃ adhiṭṭhānaṭṭhena imissā saññāya āyatananti ākiñcaññāyatanaṃ. Tasmiṃ ākiñcaññāyatane pavattāya saññāya sahagatanti ākiñcaññāyatanasaññāsahagataṃ. Ākāse pavattitaviññāṇāpagamārammaṇassa jhānassetaṃ adhivacanaṃ. Idha viññāṇañcāyatanasamāpattiyā nikantipariyādānadukkhatāya dukkhā paṭipadā, pariyādinnanikantikassa appanā parivāsadandhatāya dandhābhiññā. Vipariyāyena sukhā paṭipadā khippābhiññā ca. Parittakasiṇugghāṭimākāse pavattitaviññāṇāpagamārammaṇatāya parittārammaṇatā, vipariyāyena appamāṇārammaṇatā veditabbā. Sesaṃ purimasadisameva.

703非想非非想处

Nevasaññānāsaññāyatanaṃ

626超越无所有处：此处亦依前文所说方式，无所有以作为依止处的意义，是此禅那的处所，故禅那亦为无所有处。依所说方式，所缘亦然。如此，此禅那与所缘二者，皆由令其不生起及不作意而超越之后，方得成就此非想非非想处而住，故将此二者合而为一，说为‘超越无所有处’，应如此了知。

Ākiñcaññāyatanaṃ samatikkammāti etthāpi pubbe vuttanayeneva ākiñcaññaṃ āyatanamassa adhiṭṭhānaṭṭhenāti jhānampi ākiñcaññāyatanaṃ. Vuttanayeneva ārammaṇampi. Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇe ca samatikkamitvāva yasmā idaṃ nevasaññānāsaññāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā ‘ākiñcaññāyatanaṃ samatikkammā’ti idaṃ vuttanti veditabbaṃ.

627“与非想非非想处想俱行”这句中，由于具有某种想，该状态被称为非想非非想处。为了显示修行者所具的那种想，在《分别论》中先举出“非想非非想者”，然后说：“他作意无所有处为寂静，修习残余行定，因此称为非想非非想者。”其中，“作意为寂静”是指，他这样作意：“此定确实是寂静的，在此处，即使以无所有为所缘，也能安住。”由于所缘寂静，他将其作意为“寂静”。如果作意为寂静，如何能超越呢？由于不欲转向。因为，虽然他将其作意为寂静，但他并没有“我将转向此、入此、决意此、出此、观察此”这样的转向、策励、作意。为什么呢？因为非想非非想处比无所有处更寂静、更殊胜。

Nevasaññānāsaññāyatanasaññāsahagatanti ettha pana yāya saññāya bhāvato taṃ nevasaññānāsaññāyatananti vuccati, yathā paṭipannassa sā saññā hoti, taṃ tāva dassetuṃ vibhaṅge ‘‘nevasaññīnāsaññī’’ti uddharitvā ‘‘taññeva ākiñcaññāyatanaṃ santato manasikaroti saṅkhārāvasesasamāpattiṃ bhāveti, tena vuccati nevasaññīnāsaññī’’ti (vibha. 619) vuttaṃ. Tattha ‘santato manasikarotī’ti ‘santā vatāyaṃ samāpatti, yatra hi nāma natthibhāvampi ārammaṇaṃ karitvā ṭhassatī’ti evaṃ santārammaṇatāya naṃ ‘santā’ti manasikaroti. Santato ce manasikaroti, kathaṃ samatikkamo hotīti? Anāvajjitukāmatāya. So hi kiñcāpi naṃ santato manasikaroti, atha khvassa ‘ahametaṃ āvajjissāmi samāpajjissāmi adhiṭṭhahissāmi vuṭṭhahissāmi paccavekkhissāmī’ti esa ābhogo samannāhāro manasikāro na hoti. Kasmā? Ākiñcaññāyatanato nevasaññānāsaññāyatanassa santatarapaṇītataratāya.

628譬如一位具有大威势的国王，乘着象背游行于城中街道，看见象牙匠等工匠们，紧裹一件衣服，用另一件缠头，身上沾满牙粉等，正在制作各种象牙制品。他看见后，因他们的灵巧而感到欢喜：“啊！这些师傅真是灵巧，竟能制作这样的工艺品。”但他不会这样想：“啊！我愿舍弃王位，成为这样的工匠。”为什么呢？因为王权的荣耀有大利益。他超越工匠而继续前行。同样地，这位禅修者虽然作意该定为寂静，但他并没有“我将转向此定、入此定、决意此定、出此定、观察此定”这样的转向、策励、作意。他作意彼为寂静，证得那极为微细、达到安止的想，因此被称为“非想非非想者，修习残余行定”。“残余行定”是指达到极度微细状态之行的第四无色定。

Yathā hi rājā mahaccarājānubhāvena hatthikkhandhagato nagaravīthiyaṃ vicaranto dantakārādayo sippike ekaṃ vatthaṃ daḷhaṃ nivāsetvā ekena sīsaṃ veṭhetvā dantacuṇṇādīhi samokiṇṇagatte anekāni dantavikatiādīni karonte disvā ‘aho vata re chekā ācariyā, īdisānipi nāma sippāni karissantī’ti, evaṃ tesaṃ chekatāya tussati, na cassa evaṃ hoti – ‘aho vatāhaṃ rajjaṃ pahāya evarūpo sippiko bhaveyya’nti. Taṃ kissa hetu? Rajjasiriyā mahānisaṃsatāya. So sippike samatikkamitvāva gacchati. Evamevesa kiñcāpi taṃ samāpattiṃ santato manasikaroti, atha khvassa ‘ahametaṃ samāpattiṃ āvajjissāmi samāpajjissāmi adhiṭṭhahissāmi vuṭṭhahissāmi paccavekkhissāmī’ti neva esa ābhogo samannāhāro manasikāro hoti. So taṃ santato manasi karonto taṃ paramasukhumaṃ appanāppattaṃ saññaṃ pāpuṇāti, yāya ‘nevasaññīnāsaññī nāma hoti, saṅkhārāvasesasamāpattiṃ bhāvetī’ti vuccati. ‘Saṅkhārāvasesasamāpatti’nti accantasukhumabhāvappattasaṅkhāraṃ catutthāruppasamāpattiṃ.

629现在，为了从意义上显示依此证得的想而称为非想非非想处，在《分别论》中说：“非想非非想处，即入非想非非想处者、或生于此者、或现法乐住者的心与心所法。”其中，这里意指入定者的心与心所法。

Idāni yaṃ taṃ evaṃ adhigatāya saññāya vasena nevasaññānāsaññāyatananti vuccati, taṃ atthato dassetuṃ ‘‘nevasaññānāsaññāyatananti nevasaññānāsaññāyatanaṃ samāpannassa vā, upapannassa vā, diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā’’ti (vibha. 620) vuttaṃ. Tesu idha samāpannassa cittacetasikā dhammā adhippetā.

630此处，词义解释如下：由于粗想不存在，微细想存在，对于该禅那及其相应法，既非有想，亦非无想，故称非想非非想。此非想非非想，因摄属于意处与法处，且是处，故称非想非非想处。或者，此中的想，因不能执行清晰想的作用，故为非想；因以残余行的微细状态而存在，故为非非想，合称非想非非想。此非想非非想，因是其余诸法的依处，故是处，合称非想非非想处。

Vacanattho panettha – oḷārikāya saññāya abhāvato, sukhumāya ca bhāvato, nevassa sasampayuttadhammassa jhānassa saññā, nāsaññāti nevasaññānāsaññaṃ. Nevasaññānāsaññañca taṃ manāyatanadhammāyatanapariyāpannattā āyatanañcāti nevasaññānāsaññāyatanaṃ. Atha vā yāyamettha saññā, sā paṭusaññākiccaṃ kātuṃ asamatthatāya nevasaññā , saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññāti nevasaññānāsaññā. Nevasaññānāsaññā ca sā sesadhammānaṃ adhiṭṭhānaṭṭhena āyatanañcāti nevasaññānāsaññāyatanaṃ.

631不仅这里的想是如此，受也是非受非非受，心也是非心非非心，触也是非触非非触。对其余相应法，也可依此类推。但应知此教说是以想为首而说的。此义还应以涂碗油等譬喻来说明：据说，一位沙弥用油涂了钵后放置。喝粥时，长老说：“拿钵来。”他答：“尊者，钵里有油。”长老说：“拿来，沙弥，我要把油倒入量器。”他答：“尊者，没有油。”在此，如同因油存于钵内，与粥一起时，以不适宜的意义来说，油是“有”；以不能装满量器等来说，油是“无”。同样地，那想因不能执行清晰想的作用，故为非想；因以残余行的微细状态而存在，故为非非想。

Na kevalañcettha saññāva edisī, atha kho vedanāpi nevavedanā nāvedanā, cittampi nevacittaṃ nācittaṃ, phassopi nevaphasso nāphassoti. Esa nayo sesasampayuttadhammesu. Saññāsīsena panāyaṃ desanā katāti veditabbā. Pattamakkhanatelappabhutīhi ca upamāhi esamattho vibhāvetabbo – sāmaṇero kira telena pattaṃ makkhetvā ṭhapesi. Taṃ yāgupānakāle thero ‘pattamāharā’ti āha. So ‘patte telamatthi, bhante’ti āha. Tato ‘āhara, sāmaṇera, telaṃ nāḷiṃ pūressāmī’ti vutte ‘natthi, bhante, tela’nti āha. Tattha yathā antovutthattā yāguyā saddhiṃ akappiyaṭṭhena telaṃ atthīti hoti, nāḷipūraṇādīnaṃ abhāvavasena natthīti hoti, evaṃ sāpi saññā paṭusaññākiccaṃ kātuṃ asamatthatāya nevasaññā, saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññā hoti.

632在此，想的作用是什么呢？即了知所缘，以及成为内观的境后产生厌离。如同温水中的火界不能执行燃烧的作用，此想也不能执行清晰的了知作用。它也不能像其余诸定中的想那样，成为内观的境后产生厌离。因为，对于其他蕴未作决意的比丘，不可能通过思惟非想非非想处蕴而达到厌离。然而，尊者舍利弗那样的自然观者、大智慧者，如舍利弗一般，或许能够。但他也是通过“如是，这些法本无而后生起，生起后即灭去”这样的聚思惟方式，而非通过随法内观的方式。此定达到了如此微细的程度。

Kimpanettha saññākiccanti? Ārammaṇasañjānanañceva vipassanāya ca visayabhāvaṃ upagantvā nibbidājananaṃ. Dahanakiccamiva hi sukhodake tejodhātu, sañjānanakiccampesā paṭuṃ kātuṃ na sakkoti. Sesasamāpattīsu saññā viya vipassanāya visayabhāvaṃ upagantvā nibbidājananampi kātuṃ na sakkoti. Aññesu hi khandhesu akatābhiniveso bhikkhu nevasaññānāsaññāyatanakkhandhe sammasitvā nibbidaṃ pattuṃ samattho nāma natthi. Apica āyasmā sāriputto, pakativipassako pana mahāpañño sāriputtasadisova sakkuṇeyya. Sopi ‘‘evaṃ kirime dhammā ahutvā sambhonti, hutvā paṭiventī’’ti (ma. ni. 3.95) evaṃ kalāpasammasanavaseneva, no anupadadhammavipassanāvasena. Evaṃ sukhumattaṃ gatā esā samāpatti.

633正如以叶蘸油之喻，此义亦应以道水之喻阐明。据说，在行道长老前行走的沙弥见到少许水后说：‘尊者，有水，请脱鞋。’长老说：‘若有水，取浴衣来，我要沐浴。’沙弥答：‘尊者，没有。’在此，就沾湿鞋的程度而言，可说有水；就沐浴的程度而言，则说无水。同样，那（非想非非想处之想）由于不能执行粗想的作用，故非想；由于以极微细的行蕴残余状态存在，故非非想。不仅以此等比喻，还应以其他合适的比喻阐明此义。如此，与此非想非非想处生起之想或即是非想非非想处之想俱行，故称非想非非想处想俱行。这是以无所有处定为所缘之禅那的别名。

Yathā ca pattamakkhanatelūpamāya evaṃ maggudakūpamāyapi ayamattho vibhāvetabbo. Maggapaṭipannassa kira therassa purato gacchanto sāmaṇero thokamudakaṃ disvā ‘udakaṃ, bhante, upāhanā omuñcathā’ti āha. Tato therena ‘sace udakamatthi, āhara nhānasāṭakaṃ, nhāyissāmī’ti vutte ‘natthi, bhante’ti āha. Tattha yathā upāhanatemanamattaṭṭhena udakaṃ atthīti hoti , nhānaṭṭhena natthīti hoti, evampi sā paṭusaññākiccaṃ kātuṃ asamatthatāya neva saññā, saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññā hoti. Na kevalañca etāheva, aññāhipi anurūpāhi upamāhi esa attho vibhāvetabbo. Iti imāya nevasaññānāsaññāyatane pavattāya saññāya nevasaññānāsaññāyatanabhūtāya vā saññāya sahagatanti nevasaññānāsaññāyatanasaññāsahagataṃ. Ākiñcaññāyatanasamāpattiārammaṇassa jhānassetaṃ adhivacanaṃ.

634于此，以无所有处定的爱欲耗尽之苦，故为苦行道；因爱欲已耗尽者安止住留迟缓，故为迟通达。反之，则为乐行道与速通达。以破除限定遍相之虚空为所缘，以其中转起之识的灭去为所缘而生起之定，为小所缘；反之，为无量所缘。其余与前相似。

Idha ākiñcaññāyatanasamāpattiyā nikantipariyādānadukkhatāya dukkhā paṭipadā, pariyādinnanikantikassa appanāparivāsadandhatāya dandhābhiññā. Vipariyāyena sukhā paṭipadā khippābhiññā ca. Parittakasiṇugghāṭimākāse pavattitaviññāṇāpagamārammaṇaṃ samāpattiṃ ārabbha pavattitāya parittārammaṇatā, vipariyāyena appamāṇārammaṇatā veditabbā. Sesaṃ purimasadisameva.

635无与伦比之救护者，宣说了四种无色定。

Asadisarūpo nātho, āruppaṃ yaṃ catubbidhaṃ āha;

636如是了知此义后，于此中的杂论亦应明了。

Taṃ iti ñatvā tasmiṃ, pakiṇṇakakathāpi viññeyyā.

637无色定——

Arūpasamāpattiyo hi –

638此等四者，皆由超越所缘而存在；

Ārammaṇātikkamato, catassopi bhavantimā;

639智者不认为此等有支的超越。

Aṅgātikkamametāsaṃ, na icchanti vibhāvino.

640于此等中，初禅由超越色相，第二由超越虚空，第三由超越虚空中转起之识，第四由超越虚空中转起之识的灭去，故应知‘此等四者，皆由超越所缘而存在’即无色定。然而，智者不认为此等有支的超越。因为不像色界定那样，此等无色定中并无支的超越。于一切无色定中，唯有舍与心一境性此二禅支。虽如此——

Etāsu hi rūpanimittātikkamato paṭhamā, ākāsātikkamato dutiyā, ākāse pavattitaviññāṇātikkamato tatiyā, ākāse pavattitaviññāṇassa apagamātikkamato catutthāti sabbathā ‘ārammaṇātikkamato catassopi bhavantimā’ arūpasamāpattiyoti veditabbā. Aṅgātikkamaṃ pana etāsaṃ na icchanti paṇḍitā. Na hi rūpāvacarasamāpattīsu viya etāsu aṅgātikkamo atthi. Sabbāsupi hi etāsu upekkhā cittekaggatāti dve eva jhānaṅgāni honti. Evaṃ santepi –

641于此，后后更为殊胜，

Supaṇītatarā honti, pacchimā pacchimā idha;

642于此应以楼台与布衣之喻了知。

Upamā tattha viññeyyā, pāsādatalasāṭikā.

643譬如四层楼阁，底层备有天乐、歌舞、音乐、妙香、花鬘、美食、上味、饮料、床座、衣覆等殊胜五欲功德；第二层比彼更殊胜；第三层比彼更殊胜；第四层最为殊胜。于此，虽此四者皆为楼阁层，就楼阁层性而言并无差别，然由五欲功德圆满程度之差别，上层比下层更为殊胜。

Yathā hi catubhūmakapāsādassa heṭṭhimatale dibbanaccagītavāditasurabhigandhamālāsādurasapānabhojanasayanacchādanādivasena paṇītā pañca kāmaguṇā paccupaṭṭhitā assu, dutiye tato paṇītatarā, tatiye tato paṇītatamā, catutthe sabbapaṇītā; tattha kiñcāpi tāni cattāripi pāsādatalāneva, natthi nesaṃ pāsādatalabhāvena viseso, pañcakāmaguṇasamiddhivisesena pana heṭṭhimato heṭṭhimato uparimaṃ uparimaṃ paṇītataraṃ hoti.

644又如一女子有纺制之粗、细、更细、最细纱线所成四件布衣，分别为四巴那、三巴那、二巴那、一巴那重，且长宽相等。于此，虽此四件布衣长宽相等，就尺寸而言并无差别，然由触感舒适、柔软、价值高之差别，后后比前前更为殊胜。同样，虽此四无色定中唯有舍与心一境性此二支，然由修习之差别，此等支成为殊胜、更殊胜，故应知‘于此，后后更为殊胜’。如此渐次殊胜——

Yathā ca ekāya itthiyā kantitathūlasaṇhasaṇhatarasaṇhatamasuttānaṃ catupalatipaladvipalaekapalasāṭikā assu, āyāmena vitthārena ca samappamāṇā; tattha kiñcāpi tā sāṭikā catassopi āyāmato ca vitthārato ca samappamāṇā, natthi tāsaṃ pamāṇato viseso, sukhasamphassasukhumabhāvamahagghabhāvehi pana purimāya purimāya pacchimā pacchimā paṇītatarā honti, evameva kiñcāpi catūsupi etāsu upekkhā cittekaggatāti etāni dveyeva aṅgāni honti, atha kho bhāvanāvisesena tesaṃ aṅgānaṃ paṇītapaṇītatarabhāvena supaṇītatarā honti pacchimā pacchimā idhāti veditabbā. Evaṃ anupubbena paṇītapaṇītā cetā –

645「于不净处有亭，一人依附于彼，另一人依止彼人。」

Asucimhi maṇḍape laggo, eko taṃ nissito paro;

646「另一人于外无所依止，又一人依止于彼。」

Añño bahi anissāya, taṃ taṃ nissāya cāparo.

647「智者应以平等性，了知此四者如次第而立。」

Ṭhito catūhi etehi, purisehi yathākkamaṃ;

648「当以平等心观察这四者之状态。」(清净论 1.291)

Samānatāya ñātabbā, catassopi vibhāvinā. (visuddhi. 1.291);

649此处义理连接如下：据说，于不净之处有一亭。一人来，厌恶彼不净，以手扶彼亭而依附于彼，如依附而立。另一人来，依止彼依附亭者。又一人来，思惟：‘彼依附亭者及依止彼者，此二者皆立不善；若亭倒塌，彼等必堕，我当立于外。’彼不依止彼依止者，唯立于外。又一人来，思惟依附亭者及依止彼者之不安稳，并认为立于外者为善立，便依止彼而立。

Tatrāyamatthayojanā – asucimhi kira dese eko maṇḍapo. Atheko puriso āgantvā taṃ asuciṃ jigucchamāno taṃ maṇḍapaṃ hatthehi ālambitvā tattha laggo, laggito viya aṭṭhāsi. Athāparo āgantvā taṃ maṇḍapalaggaṃ purisaṃ nissito. Athañño āgantvā cintesi – ‘yo esa maṇḍape laggo, yo ca taṃ nissito, ubhopete duṭṭhitā; dhuvo ca nesaṃ maṇḍapapapāte pāto, handāhaṃ bahiyeva tiṭṭhāmī’ti so tannissitaṃ anissāya bahiyeva aṭṭhāsi. Athāparo āgantvā maṇḍapalaggassa tannissitassa ca akhemabhāvaṃ cintetvā bahiṭhitañca suṭṭhitoti mantvā taṃ nissāya aṭṭhāsi.

650于此，不净处之亭，应视为破除限定遍相之虚空。因厌恶不净而依附亭者，如因厌恶色相而以虚空为所缘之空无边处。依止依附亭者之人，如以空无边处为所缘而转起之识无边处。思惟此二者之不安稳，不依止彼依附亭者而立于外者，如不以空无边处为所缘，而以彼无有（空无边处之无）为所缘之无所有处。思惟依附亭者及依止彼者之不安稳，并认为立于外者为‘善立’而依止彼而立者，应视为以立于外处即识无有之无所有处为所缘而转起之非想非非想处。如此转起——

Tattha asucimhi dese maṇḍapo viya kasiṇugghāṭimākāsaṃ daṭṭhabbaṃ. Asucijigucchāya maṇḍapalaggo puriso viya rūpanimittajigucchāya ākāsārammaṇaṃ ākāsānañcāyatanaṃ . Maṇḍapalaggaṃ purisaṃ nissito viya ākāsārammaṇaṃ ākāsānañcāyatanaṃ ārabbha pavattaṃ viññāṇañcāyatanaṃ. Tesaṃ dvinnampi akhemabhāvaṃ cintetvā anissāya taṃ maṇḍapalaggaṃ, bahiṭhito viya, ākāsānañcāyatanaṃ ārammaṇaṃ akatvā tadabhāvārammaṇaṃ ākiñcaññāyatanaṃ. Maṇḍapalaggassa tannissitassa ca akhemataṃ cintetvā bahiṭhitañca ‘suṭṭhito’ti mantvā taṃ nissāya ṭhito viya viññāṇābhāvasaṅkhāte bahipadese ṭhitaṃ ākiñcaññāyatanaṃ ārabbha pavattaṃ nevasaññānāsaññāyatanaṃ daṭṭhabbaṃ. Evaṃ pavattamānañca –

651「此即以他法之无有，而作彼所缘；」

Ārammaṇaṃ karoteva, aññābhāvena taṃ idaṃ;

652「如人为生计，亲近见过失之王。」（清净道论 1.292）

Diṭṭhadosampi rājānaṃ, vuttihetu yathā jano. (visuddhi. 1.292);

653因为，即使以‘这是近于识无边处的对立面之等至’这样的方式见到了这非想非非想处的过患，但由于没有其他所缘，它还是以那无所有处为所缘。如同什么？如同‘即使见到了国王的过患，人们为了生计仍依止他’。正如一个行为不节制、身语意粗恶、具足一切方所的国王，即使人们以‘他行为粗恶’而见到了他的过患，但在别处得不到生计的人们，为了生计还是依止他而生活；同样，即使见到了过患，那无所有处由于得不到其他所缘，还是以这非想非非想处为所缘。当它如此做时——

Idañhi nevasaññānāsaññāyatanaṃ ‘āsannaviññāṇañcāyatanapaccatthikā ayaṃ samāpattī’ti evaṃ diṭṭhadosampi taṃ ākiñcaññāyatanaṃ aññassa ārammaṇassa abhāvā ārammaṇaṃ karoteva. Yathā kiṃ? ‘Diṭṭhadosampi rājānaṃ vuttihetu yathā jano’. Yathā hi asaṃyataṃ pharusakāyavacīmanosamācāraṃ kañci sabbadisampatiṃ rājānaṃ ‘pharusasamācāro aya’nti evaṃ diṭṭhadosampi aññattha vuttiṃ alabhamāno jano vuttihetu nissāya vattati, evaṃ diṭṭhadosampi taṃ ākiñcaññāyatanaṃ aññaṃ ārammaṇaṃ alabhamānamidaṃ nevasaññānāsaññāyatanaṃ ārammaṇaṃ karoteva. Evaṃ kurumānañca –

654如同登上了长梯的人，依靠梯子的扶手；

Āruḷho dīghanisseṇiṃ, yathā nisseṇibāhukaṃ;

655如同登上了山顶的人，依靠那山顶。

Pabbataggañca āruḷho, yathā pabbatamatthakaṃ.

656或者如同登上了山的人，依靠自己的膝盖；

Yathā vā girimāruḷho, attanoyeva jaṇṇukaṃ;

657同样地，这禅那也依靠（无所有处）而转起。

Olubbhati tathevetaṃ, jhānamolubbha vattatīti. (visuddhi. 1.293);

736无色界善论已毕。

Arūpāvacarakusalakathā niṭṭhitā.

737三地善的解释

Tebhūmakakusalavaṇṇanā

269269. 现在，由于所有这些三地善法都以劣等、中等、胜等的分类而存在，因此为了显示它们的这种分类，再次开始了‘哪些法是善的？’等（论述）。其中，‘劣’即低劣，应知这是依造作（积累）之力而言。处于劣与胜中间者为‘中’。被提升到最上地位者为‘胜’，即最上之义。这些也应知是依造作之力而言。因为在造作的那一刻，若欲是劣的，或精进是劣的，或心是劣的，或慧是劣的，那（善法）就称为‘劣’。若那些法是中等及胜的，那（善法）就是中等及胜的。再者，若以称为‘欲作之欲’的欲为优先、以欲为首要、以欲为先行而造作，由于它来自欲增上的缘故，称为‘欲增上’。在精进增上等中，也是同样的道理。

269. Idāni yasmā sabbānipetāni tebhūmakakusalāni hīnādinā pabhedena vattanti, tasmā tesaṃ taṃ pabhedaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha hīnanti lāmakaṃ. Taṃ āyūhanavasena veditabbaṃ. Hīnuttamānaṃ majjhe bhavaṃ majjhimaṃ. Padhānabhāvaṃ nītaṃ paṇītaṃ, uttamanti attho. Tānipi āyūhanavaseneva veditabbāni. Yassa hi āyūhanakkhaṇe chando vā hīno hoti, vīriyaṃ vā, cittaṃ vā, vīmaṃsā vā, taṃ hīnaṃ nāma. Yassa te dhammā majjhimā ceva paṇītā, ca taṃ majjhimañceva paṇītañca. Yaṃ pana kattukāmatāsaṅkhātaṃ chandaṃ dhuraṃ chandaṃ jeṭṭhakaṃ chandaṃ pubbaṅgamaṃ katvā āyūhitaṃ, taṃ chandādhipatito āgatattā chandādhipateyyaṃ nāma. Vīriyādhipateyyādīsupi eseva nayo.

659然而，在此处，应站在这个立场上来计算分类。因为最初分别的是一种分类：‘劣’是一种，‘中’是一种，‘胜’是一种，‘欲增上’是一种。这些是在欲增上中的五种分类。同样，在精进增上等中也是如此，因此有四个五种，共二十种。或者，最初的一种是纯粹分类，‘劣’等是三种，‘欲增上’等是四种，‘欲增上劣’等是十二种，这样也是二十种分类。

Imasmiṃ pana ṭhāne ṭhatvā nayā gaṇetabbā. Sabbapaṭhamaṃ vibhatto hi eko nayo, hīnanti eko, majjhimanti eko, paṇītanti eko, chandādhipateyyanti eko. Ime tāva chandādhipateyye pañca nayā. Evaṃ vīriyādhipateyyādīsupīti cattāro pañcakā vīsati honti. Purimo vā eko suddhikanayo, hīnantiādayo tayo, chandādhipateyyantiādayo cattāro, chandādhipateyyaṃ hīnantiādayo dvādasāti evampi vīsati nayā honti.

660这二十种大分类在哪里被分别的呢？在《大论》（《发趣论》2.14.1）的‘劣三法’中被分别。然而在此处，应从‘劣三法’中取出中等的一类，依劣、中、胜而作成三部分。再从其中取出中等的一类放在一边，取劣与胜而作成九种、九种的部分。因为在劣中本身就有劣、有中、有胜；在胜中也有劣、有中、有胜。同样，在劣之劣中有劣，在劣之劣中有中，在劣之劣中有胜；在劣之中中有劣，在劣之中中有中，在劣之中中有胜；在劣之胜中有劣，在劣之胜中有中，在劣之胜中有胜——这是一个九种组。在胜之劣中也有名为劣的，在胜之劣中有中，在胜之劣中有胜；同样，在胜之中中有劣，在胜之中中有中，在胜之中中有胜；在胜之胜中有劣，在胜之胜中有中，在胜之胜中有胜——这是第二个九种组。如此两个九种组，共十八种。这些名为十八种业门。由于这些（业门）而被区分，依这些（业门）之力，应知有十八种刹帝利、十八种婆罗门、十八种吠舍、十八种首陀罗、四十八种族姓与行为。

Ime vīsati mahānayā kattha vibhattāti? Mahāpakaraṇe (paṭṭhā. 2.14.1) hīnattike vibhattā. Imasmiṃ pana ṭhāne hīnattikato majjhimarāsiṃ gahetvā hīnamajjhimapaṇītavasena tayo koṭṭhāsā kātabbā. Tatopi majjhimarāsiṃ ṭhapetvā hīnapaṇīte gahetvā nava nava koṭṭhāsā kātabbā. Hīnasmiṃyeva hi hīnaṃ atthi majjhimaṃ atthi paṇītaṃ atthi. Paṇītasmimpi hīnaṃ atthi majjhimaṃ atthi paṇītaṃ atthi. Tathā hīnahīnasmiṃ hīnaṃ, hīnahīnasmiṃ majjhimaṃ, hīnahīnasmiṃ paṇītaṃ. Hīnamajjhimasmiṃ hīnaṃ, hīnamajjhimasmiṃ majjhimaṃ, hīnamajjhimasmiṃ paṇītaṃ. Hīnapaṇītasmiṃ hīnaṃ, hīnapaṇītasmiṃ majjhimaṃ, hīnapaṇītasmiṃ paṇītanti ayameko navako. Paṇītahīnasmimpi hīnaṃ nāma atthi, paṇītahīnasmiṃ majjhimaṃ, paṇītahīnasmiṃ paṇītaṃ. Tathā paṇītamajjhimasmiṃ hīnaṃ, paṇītamajjhimasmiṃ majjhimaṃ, paṇītamajjhimasmiṃ paṇītaṃ. Paṇītapaṇītasmiṃ hīnaṃ, paṇītapaṇītasmiṃ majjhimaṃ, paṇītapaṇītasmiṃ paṇītanti. Ayaṃ dutiyo navakoti dve navakā aṭṭhārasa. Imāni aṭṭhārasa kammadvārāni nāma . Imehi pabhāvitattā , imesaṃ vasena, aṭṭhārasa khattiyā, aṭṭhārasa brāhmaṇā, aṭṭhārasa vessā, aṭṭhārasa suddā, aṭṭhacattālīsa gottacaraṇāni veditabbāni.

661而且，在这些三地善法中，欲界善可以是三因的，也可以是二因的，依与智相应或不相应而有别。而色界、无色界（善）则只是三因的，只是与智相应的。在此，欲界（善）可以与增上俱生，也可以不俱生。色界、无色界（善）则必定具足增上。在此，于欲界善中，有所缘增上和俱生增上两种增上可得。于色界、无色界（善）中，不得所缘增上，唯得俱生增上。其中，心的‘心增上’性是依相应法而说的。由于两种心不能同时存在，所以与相应心俱生的‘心增上’是不存在的。同样，欲等的‘欲增上’等也是如此。然而，有些人这样以‘来由’的方式主张增上：‘如果心有善，心想“这将是我的”，如此以心为优先、以心为首要而造作了后来的善心，那么那前心就称为该（后心）的“心增上”，由于来自它，这（后心）就称为“心增上”。’但这种说法在巴利圣典和注释书中都未见。因此，应依前述之理来理解增上性。而且，在这十九种大分类中，最初的纯粹分类里，心的数量、九种组和地遍等都与（前文）所说相同。因此，在与智相应的（善法）中，应知心、九种组、遍的差别是前文所说数量的二十倍；在四种与智不相应的（善法）中，是十六倍。这称为三地善中的杂论。

Imesu ca pana tebhūmakesu kusalesu kāmāvacarakusalaṃ tihetukampi duhetukampi hoti ñāṇasampayuttavippayuttavasena. Rūpāvacarārūpāvacaraṃ pana tihetukameva ñāṇasampayuttameva. Kāmāvacarampettha adhipatinā sahāpi uppajjati vināpi. Rūpāvacarārūpāvacaraṃ adhipatisampannameva hoti. Kāmāvacarakusale cettha ārammaṇādhipati sahajātādhipatīti dvepi adhipatayo labbhanti. Rūpāvacarārūpāvacaresu ārammaṇādhipati na labbhati, sahajātādhipatiyeva labbhati. Tattha cittassa cittādhipateyyabhāvo sampayuttadhammānaṃ vasena vutto. Dvinnaṃ pana cittānaṃ ekato abhāvena sampayuttacittassa cittādhipati nāma natthi. Tathā chandādīnaṃ chandādhipatiādayo. Keci pana ‘sace cittavato kusalaṃ hoti, mayhaṃ bhavissatīti evaṃ yaṃ cittaṃ dhuraṃ katvā jeṭṭhakaṃ katvā aparaṃ kusalacittaṃ āyūhitaṃ, tassa taṃ purimacittaṃ cittādhipati nāma hoti, tato āgatattā idaṃ cittādhipateyyaṃ nāmā’ti evaṃ āgamanavasenāpi adhipatiṃ nāma icchanti. Ayaṃ pana nayo neva pāḷiyaṃ na aṭṭhakathāyaṃ dissati. Tasmā vuttanayeneva adhipatibhāvo veditabbo. Imesu ca ekūnavīsatiyā mahānayesu purime suddhikanaye vuttaparimāṇāneva cittāni ca navakā ca pāṭhavārā ca honti. Tasmā ñāṇasampayuttesu vuttaparimāṇato vīsatiguṇo cittanavakavārabhedo veditabbo, catūsu ñāṇavippayuttesu soḷasaguṇoti, ayaṃ tebhūmakakusale pakiṇṇakakathā nāmāti.

742三地善。

Tebhūmakakusalaṃ.

662超世间善品论述

Lokuttarakusalavaṇṇanā

277如此，显示了能产生三有成就的善法之后，现在为了显示超越一切有的出世间善法，又开始了“哪些法是善”等论述。其中，出世间：以什么意义称为出世间？超越世间故，为出世间；超出世间故，为出世间；超越、征服世间而住立故，为出世间。修习禅那：即修习、产生、增长仅有一心识刹那的安止禅那。

277. Evaṃ bhavattayasampattinibbattakaṃ kusalaṃ dassetvā idāni sabbabhavasamatikkamanāya lokuttarakusalaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha lokuttaranti kenaṭṭhena lokuttaraṃ? Lokaṃ taratīti, lokuttaraṃ lokaṃ uttaratīti lokuttaraṃ; lokaṃ samatikkamma abhibhuyya tiṭṭhatīti lokuttaraṃ (paṭi. ma. 2.43). Jhānaṃ bhāvetīti ekacittakkhaṇikaṃ appanājhānaṃ bhāveti janeti vaḍḍheti.

664从世间出离，即从轮回中出离，故为出离的。或者，以此而出离，故为出离的。因为具足此法的补特伽罗，遍知苦而出离，断除集而出离，证悟灭而出离，修习道而出离。然而，正如三界善法在轮回中积累、增长死与结生，故称为趋向积累者，此法并非如此。此法犹如：一人正在砌十八肘高的墙，另一人拿着大铁锤，将已砌之处一一拆毁、破坏而行，同样，此法通过使三界善法所积累的死与结生缺乏缘，而将其拆毁、破坏而行，故为趋向拆毁者。

Lokato niyyāti vaṭṭato niyyātīti niyyānikaṃ. Niyyāti vā etenāti niyyānikaṃ. Taṃsamaṅgī hi puggalo dukkhaṃ parijānanto niyyāti, samudayaṃ pajahanto niyyāti, nirodhaṃ sacchikaronto niyyāti, maggaṃ bhāvento niyyāti. Yathā ca pana tebhūmakakusalaṃ vaṭṭasmiṃ cutipaṭisandhiyo ācināti vaḍḍhetīti ācayagāmī nāma hoti, na tathā idaṃ. Idaṃ pana yathā ekasmiṃ purise aṭṭhārasahatthaṃ pākāraṃ cinante aparo mahāmuggaraṃ gahetvā tena citacitaṭṭhānaṃ apacinanto viddhaṃsento eva gaccheyya, evameva tebhūmakakusalena citā cutipaṭisandhiyo paccayavekallakaraṇena apacinantaṃ viddhaṃsentaṃ gacchatīti apacayagāmi.

665为了断除诸见取：此处，诸见本身即是见取，如“粪聚、尿聚”等说法。或者，因为包含在六十二见中，故为入于诸见者，也称为见取。或者，这些法以见为所趣，故为见取。即与见相似而行、与见相似而转起之意。哪些是这些法呢？即与相应法俱行的有身见、疑、戒禁取、趣向恶趣的贪、嗔、痴等不善法。因为这些法直至初道修习为止，仍有转起的存在，故称为与见相似而行。如此，诸见与见取合称为见取。那些见取的。为了断除：即为了以彻底断除的方式舍弃。初：以计数而言及以最初生起而言为初。地：在“无间隔地”等处，此大地方称为地。在“乐地、欲界”等处，指心生起。但此处意指沙门果。因为它是相应法的依止，那些法存在于此，故为地。或者，虽然同属出世间，它自身也存在、生起，不像涅槃那样不显现，因此也称为地；那初地的。为了证得：即为了证得、获得称为须陀洹果的初沙门果，应如此理解此处含义。远离：以断除远离的方式远离、离开。

Diṭṭhigatānaṃ pahānāyāti, ettha diṭṭhiyo eva diṭṭhigatāni, gūthagataṃ muttagatantiādīni (a. ni. 9.11) viya. Dvāsaṭṭhiyā vā diṭṭhīnaṃ antogadhattā diṭṭhīsu gatānītipi diṭṭhigatāni. Diṭṭhiyā vā gataṃ etesantipi diṭṭhigatāni. Diṭṭhisadisagamanāni diṭṭhisadisappavattānīti attho. Kāni pana tānīti? Sasampayuttāni sakkāyadiṭṭhivicikicchāsīlabbataparāmāsaapāyagamanīyarāgadosamohākusalāni. Tāni hi yāva paṭhamamaggabhāvanā tāva pavattisabbhāvato diṭṭhisadisagamanānīti vuccanti. Iti diṭṭhiyo ca diṭṭhigatāni ca diṭṭhigatāni. Tesaṃ diṭṭhigatānaṃ. Pahānāyāti samucchedavaseneva pajahanatthāya. Paṭhamāyāti gaṇanavasenapi paṭhamuppattivasenapi paṭhamāya. Bhūmiyāti ‘‘anantarahitāya bhūmiyā’’tiādīsu (pārā. 27; ma. ni. 2.296) tāva ayaṃ mahāpathavī bhūmīti vuccati. ‘‘Sukhabhūmiyaṃ kāmāvacare’’tiādīsu (dha. sa. 988) cittuppādo. Idha pana sāmaññaphalaṃ adhippetaṃ. Tañhi sampayuttānaṃ nissayabhāvato te dhammā bhavanti etthāti bhūmi. Yasmā vā samānepi lokuttarabhāve sayampi bhavati uppajjati, na nibbānaṃ viya apātubhāvaṃ, tasmāpi bhūmīti vuccati; tassā paṭhamāya bhūmiyā. Pattiyāti sotāpattiphalasaṅkhātassa paṭhamassa sāmaññaphalassa pattatthāya paṭilābhatthāyāti evamettha attho veditabbo. Viviccāti samucchedavivekavasena viviccitvā, vinā hutvā.

666现在，虽然世间禅那也并非离开行道就不能成就，但即便如此，此处为了舍弃纯粹的方式，而着重于出世间禅那连同行道一起，以示说的意愿，故说“苦行道、迟通达”等。

Idāni kiñcāpi lokiyajjhānampi na vinā paṭipadāya ijjhati, evaṃ santepi idha suddhikanayaṃ pahāya lokuttarajjhānaṃ paṭipadāya saddhiṃyeva garuṃ katvā desetukāmatāya dukkhapaṭipadaṃ dandhābhiññantiādimāha.

667其中，若有人从一开始镇伏烦恼时，即苦地、以加行、以精勤、疲劳地镇伏，则他的行道是苦的；若已镇伏烦恼者，住于观待毗婆舍那，经长时间才令道显现，则他是迟通达的。如此，任何一种情况即被称为苦行道迟通达。

Tattha yo āditova kilese vikkhambhento dukkhena sasaṅkhārena sappayogena kilamanto vikkhambheti tassa dukkhā paṭipadā hoti; yo pana vikkhambhita kileso vipassanāparivāsaṃ vasanto cirena maggapātubhāvaṃ pāpuṇāti tassa dandhābhiññā hoti. Iti yo koci vāro dukkhapaṭipadadandhābhiñño nāma kato.

668那么，他们认可哪一种情况呢？即某处烦恼被镇伏一次后，又现行，第二次被镇伏后又再现行，而在第三次镇伏时，令其如此被镇伏后，以道达到彻底断除，他们认可这种情况。这种情况被命名为苦行道迟通达。但仅以此还不明显。因此，此处应从开始作如下阐明：若有人把握了四大之后，把握所造色，把握非色，而在把握“色与非色”时，苦地、艰难地、疲劳地才能把握，则他的行道名为苦。而已把握色与非色者，住于观待毗婆舍那，由于道显现的迟缓，故名为迟通达。

Katamaṃ pana vāraṃ rocesunti? Yattha sakiṃ vikkhambhitā kilesā samudācaritvā dutiyampi vikkhambhitā puna samudācaranti, tatiyaṃ vikkhambhite pana tathāvikkhambhiteva katvā maggena samugghātaṃ pāpeti, imaṃ vāraṃ rocesuṃ. Imassa vārassa dukkhāpaṭipadā dandhābhiññāti nāmaṃ kataṃ. Ettakena pana na pākaṭaṃ hoti. Tasmā evamettha ādito paṭṭhāya vibhāvanā veditabbā – yo hi cattāri mahābhūtāni pariggahetvā upādārūpaṃ pariggaṇhāti, arūpaṃ pariggaṇhāti, ‘rūpārūpaṃ’ pana pariggaṇhanto dukkhena kasirena kilamanto pariggahetuṃ sakkoti, tassa dukkhā paṭipadā nāma hoti. Pariggahitarūpārūpassa pana vipassanāparivāse maggapātubhāvadandhatāya dandhābhiññā nāma hoti.

669若有人在把握了色与非色之后，在确定“名色”时，苦地、艰难地、疲劳地确定，而在确定了名色之后，住于观待毗婆舍那，经长时间才能令道生起，则他也是苦行道迟通达。

Yopi rūpārūpaṃ pariggahetvā ‘nāmarūpaṃ’ vavatthapento dukkhena kasirena kilamanto vavatthapeti, vavatthāpite ca nāmarūpe vipassanāparivāsaṃ vasanto cirena maggaṃ uppādetuṃ sakkoti, tassāpi dukkhā paṭipadā dandhābhiññā nāma hoti.

670另一人，在确定了名色之后，在把握“缘”时，苦地、艰难地、疲劳地把握，而在把握了缘之后，住于观待毗婆舍那，经长时间才令道生起，这样也是苦行道迟通达。

Aparo nāmarūpampi vavatthapetvā ‘paccaye’ pariggaṇhanto dukkhena kasirena kilamanto pariggaṇhāti, paccaye ca pariggahetvā vipassanāparivāsaṃ vasanto cirena maggaṃ uppādeti, evampi dukkhā paṭipadā dandhābhiññā nāma hoti.

671另一人，在把握了缘之后，在通达“诸相”时，苦地、艰难地、疲劳地通达，而已通达诸相者，住于观待毗婆舍那，经长时间才令道生起，这样也是苦行道迟通达。

Aparo paccayepi pariggahetvā ‘lakkhaṇāni’ paṭivijjhanto dukkhena kasirena kilamanto paṭivijjhati, paṭividdhalakkhaṇo ca vipassanāparivāsaṃ vasanto cirena maggaṃ uppādeti, evampi dukkhā paṭipadā dandhābhiññā nāma hoti.

672另一人，在通达了诸相之后，当毗婆舍那智变得锐利、勇猛、明净、流畅时，在克服已生起的“毗婆舍那欲染”时，苦地、艰难地、疲劳地克服，而在克服了欲染之后，住于观待毗婆舍那，经长时间才令道生起，这样也是苦行道迟通达。他们认可这种情况。这种情况被赋予此名。以此方法，应知后面的三种行道。

Aparo lakkhaṇānipi paṭivijjhitvā vipassanāñāṇe tikkhe sūre pasanne vahante uppannaṃ ‘vipassanānikantiṃ’ pariyādiyamāno dukkhena kasirena kilamanto pariyādiyati, nikantiñca pariyādiyitvā vipassanāparivāsaṃ vasanto cirena maggaṃ uppādeti, evampi dukkhā paṭipadā dandhābhiññā nāma hoti. Imaṃ vāraṃ rocesuṃ. Imassa vārassa etaṃ nāmaṃ kataṃ. Imināva upāyena parato tisso paṭipadā veditabbā.

673在“有触”等中，“未知当知根”、正语、正业、正命这四项是增多的。在解说章中，对于寻等的解说，“道支”等词是增多的。其余一切都与前面所说相似。然而，由于地的差别，此处唯出世间性是特异的。

Phasso hotītiādīsu anaññātaññassāmītindriyaṃ, sammāvācā, sammākammanto, sammāājīvoti cattāri padāni adhikāni. Niddesavāre ca vitakkādiniddesesu ‘maggaṅga’ntiādīni padāni adhikāni. Sesaṃ sabbaṃ heṭṭhā vuttasadisameva. Bhūmantaravasena pana lokuttaratāva idha viseso.

674其中，'未知当知根'是指：'在无始轮回中，未知的不死之境，或即四圣谛法，我将了知'——以如此前行加功用行而生起的根。至于它的特相等，应依前文慧根中所说的方法来理解。

Tattha anaññātaññassāmītindriyanti ‘anamatagge saṃsāravaṭṭe anaññātaṃ amataṃ padaṃ catusaccadhammameva vā jānissāmī’ti paṭipannassa iminā pubbābhogena uppannaṃ indriyaṃ. Lakkhaṇādīni panassa heṭṭhā paññindriye vuttanayeneva veditabbāni.

675美好或殊胜的言语是正语。这是断除语恶行、远离邪语的同义语。它以摄持为特相，以远离为作用，以舍断邪语为现起。美好或殊胜的业是正业。这是断除邪业、远离杀生等的名称。它以发动为特相，以远离为作用，以舍断邪业为现起。美好或殊胜的活命是正命。这是远离邪命的同义语。它以清净为特相，以依正命而行为作用，以舍断邪命为现起。

Sundarā pasatthā vā vācā sammāvācā. Vacīduccaritasamugghāṭikāya micchāvācāviratiyā etaṃ adhivacanaṃ. Sā pariggahalakkhaṇā viramaṇarasā micchāvācappahānapaccupaṭṭhānā. Sundaro pasattho vā kammanto sammākammanto. Micchākammantasamucchedikāya pāṇātipātādiviratiyā etaṃ nāmaṃ. So samuṭṭhānalakkhaṇo viramaṇaraso micchākammantappahānapaccupaṭṭhāno. Sundaro pasattho vā ājīvo sammāājīvo. Micchājīvaviratiyā etaṃ adhivacanaṃ. So vodānalakkhaṇo ñāyājīvappavattiraso micchājīvappahānapaccupaṭṭhāno.

676再者，此处应依前文三种远离中所说的方法来理解其特相等。如此，依此三法，前文所说的五支道在此应理解为八支道。而在'余所未摄'中，并无此三法。同样，悲与喜亦不在其中。因为这三法是在此经文中出现的，故不摄于'余所未摄'中。而悲与喜是以有情为所缘，这些法是以涅槃为所缘，因此它们也不摄于此。以上是摄颂品中的差别义。

Apica heṭṭhā viratittaye vuttavasenapettha lakkhaṇādīni veditabbāni. Iti imesaṃ tiṇṇaṃ dhammānaṃ vasena heṭṭhā vuttaṃ maggapañcakaṃ idha maggaṭṭhakaṃ veditabbaṃ. Yevāpanakesu ca imesaṃ abhāvo. Tathā karuṇāmuditānaṃ. Ime hi tayo dhammā idha pāḷiyaṃ āgatattāva yevāpanakesu na gahitā. Karuṇāmuditā pana sattārammaṇā, ime dhammā nibbānārammaṇāti tāpettha na gahitā. Ayaṃ tāva uddesavāre visesattho.

283283. 在广释品中，'道支'与'属于道'：此处，'道之支'即道支，意为道的组成部分。又如'属于林'即指包含于林中，同样，'属于道'即包含于道中，意为依止于道。

283. Niddesavāre pana maggaṅgaṃ maggapariyāpannanti ettha tāva maggassa aṅganti maggaṅgaṃ; maggakoṭṭhāsoti attho. Yathā pana araññe pariyāpannaṃ araññapariyāpannaṃ nāma hoti, evaṃ magge pariyāpannanti maggapariyāpannaṃ. Maggasannissitanti attho.

285285. '喜觉支'：此处，喜本身就是觉支，故为喜觉支。其中，'觉支'指觉的支分或觉者的支分。这是说：当出世间道刹那生起时，有名为念、择法、精进、喜、轻安、定、舍的法之聚合，它是对治昏沉、掉举、停滞、用力、贪欲乐、自苦行、执断、执常等众多灾患的。圣弟子因此法之聚合而觉悟，故称之为'觉'。'觉悟'即从烦恼随眠之沉睡中醒来，或通达四圣谛，或证得涅槃。此名为法之聚合的'觉'的支分，也是觉支，如同禅支、道支等。而那位依上述方式由此法之聚合而觉悟的圣弟子，被称为'觉者'，此'觉者'的支分也是觉支，如同军队的支分、车的支分等。因此注释师们说：'或者，觉悟者的支分即是觉支。'

285.Pītisambojjhaṅgoti ettha pīti eva sambojjhaṅgoti pītisambojjhaṅgo. Tattha bodhiyā bodhissa vā aṅgoti bojjhaṅgo. Idaṃ vuttaṃ hoti – yā ayaṃ dhammasāmaggī yāya lokuttaramaggakkhaṇe uppajjamānāya līnuddhaccapatiṭṭhānāyūhanakāmasukhattakilamathānuyogaucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtāya satidhammavicayavīriyapītipassaddhisamādhiupekkhāsaṅkhātāya dhammasāmaggiyā ariyasāvako bujjhatīti katvā bodhīti vuccati. Bujjhatīti kilesasantānaniddāya uṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikaroti. Tassā dhammasāmaggīsaṅkhātāya bodhiyā aṅgotipi bojjhaṅgo, jhānaṅgamaggaṅgādīni viya. Yopesa yathāvuttappakārāya etāya dhammasāmaggiyā bujjhatīti katvā ariyasāvako bodhīti vuccati, tassa bodhissa aṅgotipi bojjhaṅgo; senaṅgarathaṅgādayo viya. Tenāhu aṭṭhakathācariyā – ‘‘bujjhanakassa puggalassa aṅgāti vā bojjhaṅgā’’ti (vibha. aṭṭha. 466; saṃ. ni. aṭṭha. 3.5.182).

679再者，'觉支者，以何义为觉支？导向觉悟故为觉支，觉悟故为觉支，随觉故为觉支，对觉故为觉支，正觉故为觉支'——依此《无碍解道》的方法，也应了知觉支的含义。殊胜或美好的觉支即是正觉支。如此，喜本身就是正觉支，故为喜觉支。在心一境性等的解说中，也应依此方法了知其义。

Apica ‘‘bojjhaṅgāti kenaṭṭhena bojjhaṅgā? Bodhāya saṃvattantīti bojjhaṅgā, bujjhantīti bojjhaṅgā, anubujjhantīti bojjhaṅgā, paṭibujjhantīti bojjhaṅgā, sambujjhantīti bojjhaṅgā’’ti (paṭi. ma. 2.17) iminā paṭisambhidānayenāpi bojjhaṅgattho veditabbo. Pasattho sundaro vā bojjhaṅgoti sambojjhaṅgo. Evaṃ pīti eva sambojjhaṅgo pītisambojjhaṅgoti. Cittekaggatāniddesādīsupi imināva nayena attho veditabbo.

296296. '彼诸法'：即于彼时证得的四圣谛法，这些法。'未知'：虽然以初道而言，这些法可称为已知，但如同有人来到他本性中未曾到过的住处，即使站在住处中间，也依其本性未曾到过的状态而说'我来到了未曾到过的地方'；又如有人戴上本性中未曾戴过的花环，穿上未曾穿过的衣服，吃未曾吃过的食物，依其本性未曾食用的状态而说'我吃了未曾吃过的食物'；同样，此处因为这些法本性中未曾被此人知解过，故说'未知'。于'未见'等也是如此。其中，'未见'即在此之前未以智慧眼见过。'未得'即未以证得的方式获得。'未了知'即未以智令其明了。'未作证'即未亲证。'为作证'即为亲证。如此，应以此句与其余诸句配合：为未知之知，为未见之见，为未得之得，为未了知之了知。

296.Tesaṃ dhammānanti ye tasmiṃ samaye paṭivedhaṃ gacchanti catusaccadhammā, tesaṃ dhammānaṃ. Anaññātānanti kiñcāpi paṭhamamaggena te dhammā ñātā nāma honti, yathā pana pakatiyā anāgatapubbaṃ vihāraṃ āgantvā vihāramajjhe ṭhitopi puggalo pakatiyā anāgatabhāvaṃ upādāya ‘anāgatapubbaṃ ṭhānaṃ āgatomhī’ti vadati, yathā ca pakatiyā apiḷandhapubbaṃ mālaṃ piḷandhitvā, anivatthapubbaṃ vatthaṃ nivāsetvā, abhuttapubbaṃ bhojanaṃ bhuñjitvā, pakatiyā abhuttabhāvaṃ upādāya abhuttapubbaṃ bhojanaṃ bhuttomhīti vadati, evamidhāpi yasmā pakatiyā iminā puggalena ime dhammā na ñātapubbā tasmā anaññātānanti vuttaṃ. Adiṭṭhādīsupi eseva nayo. Tattha adiṭṭhānanti ito pubbe paññācakkhunā adiṭṭhānaṃ. Appattānanti adhigamanavasena appattānaṃ. Aviditānanti ñāṇena apākaṭakatānaṃ. Asacchikatānanti apaccakkhakatānaṃ. Sacchikiriyāyāti paccakkhakaraṇatthaṃ. Yathā ca iminā padena, evaṃ sesehipi saddhiṃ anaññātānaṃ ñāṇāya, adiṭṭhānaṃ dassanāya, appattānaṃ pattiyā, aviditānaṃ vedāyāti yojanā kātabbā.

299299. 在'四种语恶行'等中，'语'应理解为语表。由三种过失中的任何一种所染污的行为，称为恶行。由语而生的恶行是语恶行，或由语所成就的恶行是语恶行。从这些语恶行中远离而乐住，称为远离。离开它们而乐住，称为离。从各处回转，离开它们而乐住，称为别离。或者，这是依前缀而扩展的词。所有这些都是远离状态的同义语。'离'即令怨恨消失、破坏。这也是远离的同义词。然而，以某种思心所而说妄语等，这属于出世间道离。生起后不令造作彼行为，切断威仪路，称为不造作。同样，不令造作彼业，切断造作路，称为不作业。以某种思心所而说四种语恶行，称为违犯；此离生起后，不令如此违犯，称为不违犯。

299.Catūhi vacīduccaritehītiādīsu vacīti vacīviññatti veditabbā. Tiṇṇaṃ dosānaṃ yena kenaci duṭṭhāni caritānīti duccaritāni. Vacīto pavattāni duccaritāni vacīduccaritāni, vaciyā vā nipphāditāni duccaritāni vacīduccaritāni. Tehi vacīduccaritehi. Ārakā ramatīti ārati. Vinā tehi ramatīti virati. Tato tato paṭinivattāva hutvā tehi vinā ramatīti paṭivirati. Upasaggavasena vā padaṃ vaḍḍhitaṃ. Sabbamidaṃ oramaṇabhāvassevādhivacanaṃ. Veraṃ maṇati, vināsetīti veramaṇī. Idampi oramaṇasseva vevacanaṃ. Yāya pana cetanāya musāvādādīni bhāsamāno karoti nāma, ayaṃ lokuttaramaggavirati. Uppajjitvā taṃ kiriyaṃ kātuṃ na deti, kiriyāpathaṃ pacchindatīti akiriyā. Tathā taṃ karaṇaṃ kātuṃ na deti, karaṇapathaṃ pacchindatīti akaraṇaṃ. Yāya ca cetanāya catubbidhaṃ vacīduccaritaṃ bhāsamāno ajjhāpajjati nāma, ayaṃ uppajjitvā tathā ajjhāpajjituṃ na detīti anajjhāpatti.

682所谓“不越限”者：在此，“于彼时”等（如《长部·大品》《律藏·大品》《优陀那》等）中，“时”指时间。“住于优楼频螺”（《律藏·大品》《相应部》）中，“限”指积聚。“已住之法不越限”（《律藏·小品》《增支部》《优陀那》）中，“限”指界限。此处亦指界限。因为以不可逾越为义，四种善口行被称为“限”。如此，以某种思惟说四种恶口行时，名为越限；此思惟生起后，不令其越彼限，故称为“不越限”。或者，“限”有“限制”之义，即动摇、破坏之义。限制什么？四种恶口行。如此，由限制之义而称为“限”。而于人之利乐，不逾越而行，故为“不越”。如是，此处亦应依二词之义而解。

Velāanatikkamoti ettha ‘‘tāya velāyā’’tiādīsu (dī. ni. 2.154; mahāva. 1-3; udā. 1 ādayo) tāva kālo velāti āgato. ‘‘Uruvelāyaṃ viharatī’’ti (mahāva. 1; saṃ. ni. 1.137) ettha rāsi. ‘‘Ṭhitadhammo velaṃ nātivattatī’’ti (cūḷava. 384; a. ni. 8.19; udā. 45) ettha sīmā. Idhāpi sīmāva. Anatikkamanīyaṭṭhena hi cattāri vacīsucaritāni velāti adhippetāni. Iti yāya cetanāya cattāri vacīduccaritāni bhāsamāno velaṃ atikkamati nāma, ayaṃ uppajjitvā taṃ velaṃ atikkamituṃ na detīti velāanatikkamoti vuttā. Velāyatīti vā velā, calayati viddhaṃsetīti attho. Kiṃ velāyati? Catubbidhaṃ vacīduccaritaṃ. Iti velāyanato ‘velā’. Purisassa pana hitasukhaṃ anatikkamitvā vattatīti ‘anatikkamo’. Evamettha padadvayavasenāpi attho veditabbo.

683“破坏桥”即破坏桥者；意为破坏四种恶口行的途径、破坏其缘。此处“缘”即指“桥”。其词义为：贪等是四种恶口行之缘，于轮回中将人系缚、捆绑，故为“桥”。破坏桥即“破桥”。此是能根除恶口行之缘的远离之异名。而此名为正语之远离，在预备阶段于不同心中可得。实以一心离妄语，以另一心离离间语等。但在出世间道刹那，唯于一心可得。因为断除四种恶口行思惟之途径、圆满道支时，唯有一远离生起。

Setuṃ hanatīti setughāto; catunnaṃ vacīduccaritānaṃ padaghāto paccayaghātoti attho. Paccayo hi idha setūti adhippeto. Tatrāyaṃ vacanattho – rāgādiko catunnaṃ vacīduccaritānaṃ paccayo vaṭṭasmiṃ puggalaṃ sinoti bandhatīti setu. Setussa ghāto setughāto. Vacīduccaritapaccayasamugghāṭikāya viratiyā etaṃ adhivacanaṃ. Ayaṃ pana sammāvācāsaṅkhātā virati pubbabhāge nānācittesu labbhati. Aññeneva hi cittena musāvādā viramati, aññena pesuññādīhi. Lokuttaramaggakkhaṇe pana ekacittasmiṃyeva labbhati. Catubbidhāya hi vacīduccaritacetanāya padapacchedaṃ kurumānā maggaṅgaṃ pūrayamānā ekāva virati uppajjati.

300“以身恶行”者，即以身所发、或以身所成之杀生等恶行。余义如前应知。此名为正业之远离，在预备阶段于不同心中可得。实以一心离杀生，以另一心离不与取、邪欲行。但在出世间道刹那，唯于一心可得。因为断除三种身恶行思惟之途径、圆满道支时，唯有一远离生起。

300.Kāyaduccaritehīti kāyato pavattehi kāyena vā nipphāditehi pāṇātipātādīhi duccaritehi. Sesaṃ purimanayeneva veditabbaṃ. Ayampi sammākammantasaṅkhātā virati pubbabhāge nānācittesu labbhati. Aññeneva hi cittena pāṇātipātā viramati, aññena adinnādānamicchācārehi. Lokuttaramaggakkhaṇe pana ekacittasmiṃyeva labbhati. Tividhāya hi kāyaduccaritacetanāya padapacchedaṃ kurumānā maggaṅgaṃ pūrayamānā ekāva virati uppajjati.

301在正命解说中，“不作”等：以某种思惟邪命而活时，名为作；此思惟生起后，不令其作彼业，故为“不作”。依此理趣应知连结。所谓“命”，并无单独存在，当摄于语、业中时即已被摄，因彼为其所属。然依恒常奉行之义，故从此中提出而显示。若如是，则正命无自性作用，八道支不圆满，故应令正命有自性作用，应圆满八道支。于此有理趣：所谓命，坏时唯于身、语二门而坏，意门无命坏之名。圆满时亦唯于彼二门圆满，意门无命圆满之名。然于身门，违犯有以命为因者，亦有非以命为因者。语门亦然。

301. Sammāājīvaniddese akiriyātiādīsu yāya cetanāya micchājīvaṃ ājīvamāno kiriyaṃ karoti nāma, ayaṃ uppajjitvā taṃ kiriyaṃ kātuṃ na detīti akiriyāti. Iminā nayena yojanā veditabbā. Ājīvo ca nāmesa pāṭiyekko natthi, vācākammantesu gahitesu gahitova hoti, tappakkhikattā. Dhuvapaṭisevanavasena panāyaṃ tato nīharitvā dassitoti. Evaṃ sante sammāājīvo sakiccako na hoti , aṭṭha maggaṅgāni na paripūrenti, tasmā sammāājīvo sakiccako kātabbo, aṭṭha maggaṅgāni paripūretabbānīti. Tatrāyaṃ nayo – ājīvo nāma bhijjamāno kāyavacīdvāresuyeva bhijjati. Manodvāre ājīvabhedo nāma natthi. Pūrayamānopi tasmiṃyeva dvāradvaye pūrati. Manodvāre ājīvapūraṇaṃ nāma natthi. Kāyadvāre pana vītikkamo ājīvahetukopi atthi naājīvahetukopi. Tathā vacīdvāre.

686其中，若国王、大臣等耽于嬉戏、示现勇武而行猎兽、或拦路抢劫、或侵犯他人之妻，此名为不善身业。从此远离亦名“正业”。若说四种非以命为因之恶口行，此名为不善语业。从此远离亦名“正语”。

Tattha yaṃ rājarājamahāmattā khiḍḍāpasutā sūrabhāvaṃ dassentā migavadhaṃ vā panthaduhanaṃ vā paradāravītikkamaṃ vā karonti, idaṃ akusalaṃ kāyakammaṃ nāma. Tato viratipi ‘sammākammanto’ nāma. Yaṃ pana naājīvahetukaṃ catubbidhaṃ vacīduccaritaṃ bhāsanti, idaṃ akusalaṃ vacīkammaṃ nāma. Tato viratipi ‘sammāvācā’ nāma.

687若以命为因，如捕鸟者、渔夫等杀生、不与取、行邪欲，此名为邪命。从此远离名“正命”。若收受贿赂而妄语，行离间语、粗恶语、杂秽语，此亦名邪命。从此远离名正命。

Yaṃ pana ājīvahetu nesādamacchabandhādayo pāṇaṃ hananti, adinnaṃ ādiyanti, micchācāraṃ caranti, ayaṃ micchājīvo nāma. Tato virati ‘sammāājīvo’ nāma. Yampi lañjaṃ gahetvā musā bhaṇanti, pesuññapharusasamphappalāpe pavattenti, ayampi micchājīvo nāma. Tato virati sammāājīvo nāma.

688然而，大西瓦长老说：“身门、语门之违犯，无论是否以命为因，皆唯计入不善身业、语业。从此远离亦唯称正业、正语。”问：“命在何处？”答：“依三种诡诈事而生起四种资具，受用彼等，此为最极之邪命。从此远离名正命。”

Mahāsīvatthero panāha – ‘kāyavacīdvāresupi vītikkamo ājīvahetuko vā hotu no vā ājīvahetuko, akusalaṃ kāyakammaṃ vacīkammantveva saṅkhyaṃ gacchati. Tato viratipi sammākammanto sammāvācātveva vuccatī’ti. ‘Ājīvo kuhi’nti vutte pana ‘tīṇi kuhanavatthūni nissāya cattāro paccaye uppādetvā tesaṃ paribhogo’ti āha. Ayaṃ pana koṭippatto micchājīvo. Tato virati sammāājīvo nāma.

689此正命亦在预备阶段于不同心中可得，实以一心离身门违犯，以另一心离语门违犯。但在出世间道刹那，唯于一心可得。因为断除依七业道于身、语门所生之名为邪命之恶戒思惟之途径、圆满道支时，唯有一远离生起。此为解说品之差别。

Ayampi sammāājīvo pubbabhāge nānācittesu labbhati, aññeneva hi cittena kāyadvāravītikkamā viramati, aññena vacīdvāravītikkamā. Lokuttaramaggakkhaṇe pana ekacittasmiṃyeva labbhati. Kāyavacīdvāresu hi sattakammapathavasena uppannāya micchājīvasaṅkhātāya dussīlyacetanāya padapacchedaṃ kurumānā maggaṅgaṃ pūrayamānā ekāva virati uppajjatīti. Ayaṃ niddesavāre viseso.

690然而，此“未知当知根”于诸根中增长，及正语等于道支中，依彼等之力，于摄品中说“九根、八支道”。空品则如常。此为纯修行道之差别。

Yaṃ panetaṃ indriyesu anaññātaññassāmītindriyaṃ vaḍḍhitaṃ, maggaṅgesu ca sammāvācādīni, tesaṃ vasena saṅgahavāre ‘‘navindriyāni, aṭṭhaṅgiko maggo’’ti vuttaṃ. Suññatavāro pākatikoyevāti. Ayaṃ tāva suddhikapaṭipadāya viseso.

343343. 从此以后，有清净空、空之行道、清净无愿、无愿行道，这是教法的分类。其中，“空”是出世间道的名称。它由三种原因得名：由来源、由功德、由所缘。如何得名？在此，比丘先专注于无我，以无我观诸行。然而，仅以无我而见，并不名为道之出起，也必须以无常、苦而见，因此，他修习无常、苦、无我这三种随观而作观照。他的至出起观则视三地诸行为空。此观名为空观。它立于来源处，给予自己的道“空”的名称。如是，道由“来源”而得空名。又因此道无贪等，故由“功德”而得空名。涅槃也因无贪等而空，故称为空。以彼为所缘而生起故，道由“所缘”而得空名。

343. Ito paraṃ suddhikasuññatā suññatapaṭipadā suddhikaappaṇihitā appaṇihitapaṭipadāti ayaṃ desanābhedo hoti. Tattha suññatanti lokuttaramaggassa nāmaṃ. So hi āgamanato saguṇato ārammaṇatoti tīhi kāraṇehi nāmaṃ labhati. Kathaṃ? Idha bhikkhu anattato abhinivisitvā anattato saṅkhāre passati. Yasmā pana anattato diṭṭhamatteneva maggavuṭṭhānaṃ nāma na hoti, aniccatopi dukkhatopi daṭṭhumeva vaṭṭati, tasmā ‘aniccaṃ dukkhamanattā’ti tividhaṃ anupassanaṃ āropetvā sammasanto carati. Vuṭṭhānagāminivipassanā panassa tebhūmakepi saṅkhāre suññatova passati. Ayaṃ vipassanā suññatā nāma hoti. Sā āgamanīyaṭṭhāne ṭhatvā attano maggassa ‘suññata’nti nāmaṃ deti. Evaṃ maggo ‘āgamanato’ suññatanāmaṃ labhati. Yasmā pana so rāgādīhi suñño tasmā ‘saguṇeneva’ suññatanāmaṃ labhati. Nibbānampi rāgādīhi suññattā suññatanti vuccati. Taṃ ārammaṇaṃ katvā uppannattā maggo ‘ārammaṇato’ suññatanāmaṃ labhati.

692其中，依经教方式，由功德和所缘也得名，因为这是方便说。然而，阿毗达摩论说是非方便说。因此，在此处不由功德或所缘得名，唯由来源得名。来源才是首要。它有两种：观来源与道来源。其中，在道所来之处，观来源为首要；在果所来之处，道来源为首要。此处因是道所来，故唯观来源成为首要。

Tattha suttantikapariyāyena saguṇatopi ārammaṇatopi nāmaṃ labhati. Pariyāyadesanā hesā. Abhidhammakathā pana nippariyāyadesanā. Tasmā idha saguṇato vā ārammaṇato vā nāmaṃ na labhati, āgamanatova labhati. Āgamanameva hi dhuraṃ. Taṃ duvidhaṃ hoti – vipassanāgamanaṃ maggāgamananti. Tattha maggassa āgataṭṭhāne vipassanāgamanaṃ dhuraṃ, phalassa āgataṭṭhāne maggāgamanaṃ dhuraṃ. Idha maggassa āgatattā vipassanāgamanameva dhuraṃ jātaṃ.

350350. “无愿”也是道的名称。此道也由三种原因得名。如何得名？在此，比丘先专注于苦，以苦观诸行。然而，仅以苦而见，并不名为道之出起，也必须以无常、无我而见，因此，他修习无常、苦、无我这三种随观而作观照。他的至出起观则干涸、耗尽、舍弃对三地诸行的愿求。此观名为无愿观。它立于来源处，给予自己的道“无愿”的名称。如是，道由“来源”而得无愿名。又因此处无贪、嗔、痴的愿求，故由“功德”而得无愿名。涅槃也因无彼等愿求而称为无愿。以彼为所缘而生起故，道得无愿名。

350.Appaṇihitanti, etthāpi appaṇihitanti maggasseva nāmaṃ. Idampi nāmaṃ maggo tīheva kāraṇehi labhati. Kathaṃ? Idha bhikkhu āditova dukkhato abhinivisitvā dukkhatova saṅkhāre passati. Yasmā pana dukkhato diṭṭhamatteneva maggavuṭṭhānaṃ nāma na hoti, aniccatopi anattatopi daṭṭhumeva vaṭṭati, tasmā aniccaṃ dukkhamanattā’ti tividhaṃ anupassanaṃ āropetvā sammasanto carati. Vuṭṭhānagāminivipassanā panassa tebhūmakasaṅkhāresu paṇidhiṃ sosetvā pariyādiyitvā vissajjeti. Ayaṃ vipassanā appaṇihitā nāma hoti. Sā āgamanīyaṭṭhāne ṭhatvā attano maggassa ‘appaṇihita’nti nāmaṃ deti. Evaṃ maggo ‘āgamanato’ appaṇihitanāmaṃ labhati. Yasmā pana tattha rāgadosamohapaṇidhayo natthi, tasmā ‘saguṇeneva’ appaṇihitanāmaṃ labhati. Nibbānampi tesaṃ paṇidhīnaṃ abhāvā appaṇihitanti vuccati. Taṃ ārammaṇaṃ katvā uppannattā maggo appaṇihitanāmaṃ labhati.

694其中，依经教方式，由功德和所缘也得名，因为这是方便说。然而，阿毗达摩论说是非方便说。因此，在此处不由功德或所缘得名，唯由来源得名。来源才是首要。它有两种：观来源与道来源。其中，在道所来之处，观来源为首要；在果所来之处，道来源为首要。此处因是道所来，故唯观来源成为首要。

Tattha suttantikapariyāyena saguṇatopi ārammaṇatopi nāmaṃ labhati. Pariyāyadesanā hesā . Abhidhammakathā pana nippariyāyadesanā. Tasmā idha saguṇato vā ārammaṇato vā nāmaṃ na labhati, āgamanatova labhati. Āgamanameva hi dhuraṃ. Taṃ duvidhaṃ hoti – vipassanāgamanaṃ maggāgamananti. Tattha maggassa āgataṭṭhāne vipassanāgamanaṃ dhuraṃ, phalassa āgataṭṭhāne maggāgamanaṃ dhuraṃ. Idha maggassa āgatattā vipassanāgamanameva dhuraṃ jātaṃ.

695难道空、无相、无愿不是道的三个名称吗？如所说：“诸比丘，有三解脱：空解脱、无相解脱、无愿解脱。”（《无碍解道》1.209）其中，在此取了两个道，为何不取无相呢？因为没有来源。因为无相观自己不能立于来源处，给予自己的道名称。然而，正等觉者为其子罗睺罗长老，

Nanu ca suññato animitto appaṇihitoti tīṇi maggassa nāmāni? Yathāha – ‘‘tayome, bhikkhave, vimokkhā – suññato vimokkho, animitto vimokkho, appaṇihito vimokkho’’ti (paṭi. ma. 1.209). Tesu idha dve magge gahetvā animitto kasmā na gahitoti? Āgamanābhāvato. Animittavipassanā hi sayaṃ āgamanīyaṭṭhāne ṭhatvā attano maggassa nāmaṃ dātuṃ na sakkoti. Sammāsambuddho pana attano puttassa rāhulattherassa.

696“你应修习无相，舍弃慢随眠；”

‘‘Animittañca bhāvehi, mānānusayamujjaha;

697“由此通达慢，你将安住而行。”

Tato mānābhisamayā, upasanto carissasī’’ti. (su. ni. 344);

698讲述了无相观。观确实破除常相、恒相、乐相、我相，故说为无相。然而，此观虽破除彼相，自己却行于有相之法中，故仍为有相。因此，它自己不能立于来源处，给予自己的道名称。

Animittavipassanaṃ kathesi. Vipassanā hi niccanimittaṃ dhuvanimittaṃ sukhanimittaṃ attanimittañca ugghāṭeti. Tasmā animittāti kathitā. Sā ca kiñcāpi taṃ nimittaṃ ugghāṭeti, sayaṃ pana nimittadhammesu caratīti sanimittāva hoti. Tasmā sayaṃ āgamanīyaṭṭhāne ṭhatvā attano maggassa nāmaṃ dātuṃ na sakkoti.

699另一方法：阿毗达摩名为胜义说。而无相道在胜义上正有因的缺失。如何？因为依无常随观而说无相解脱。以此解脱，信根增胜。但它在圣道中连一分也不是，因为不是道支，故不能在胜义上给予自己的道名称。然而，在其他两者中，依无我随观而说空解脱，依苦随观而说无愿解脱。其中，以空解脱，慧根增胜；以无愿解脱，定根增胜。这些因为是圣道的支分，故能在胜义上给予自己的道名称。即使在道所缘论中，于道增上法分别时，当欲、心为增上时，由于那些法不是道支，故不说道增上。应如此了解。这是一位阿阇梨的己意抉择，超出注释书。

Aparo nayo – abhidhammo nāma paramatthadesanā. Animittamaggassa ca paramatthato hetuvekallameva hoti. Kathaṃ? Aniccānupassanāya hi vasena animittavimokkho kathito. Tena ca vimokkhena saddhindriyaṃ adhimattaṃ hoti. Taṃ ariyamagge ekaṅgampi na hoti, amaggaṅgattā attano maggassa paramatthato nāmaṃ dātuṃ na sakkoti. Itaresu pana dvīsu anattānupassanāya tāva vasena suññatavimokkho, dukkhānupassanāya vasena appaṇihitavimokkho kathito. Tesu suññatavimokkhena paññindriyaṃ adhimattaṃ hoti, appaṇihitavimokkhena samādhindriyaṃ. Tāni ariyamaggassa aṅgattā attano maggassa paramatthato nāmaṃ dātuṃ sakkonti. Maggārammaṇattikepi hi maggādhipatidhammavibhajane chandacittānaṃ adhipatikāle tesaṃ dhammānaṃ amaggaṅgattāva maggādhipatibhāvo na vutto. Evaṃsampadamidaṃ veditabbanti. Ayamettha aṭṭhakathāmuttako ekassa ācariyassa mativinicchayo.

700因此，从一切方面来说，无相观自身立于得名之处，却不能给予自己道之名，故无相道未被把握。但有些人说：‘无相道虽从得名处未得名，但依经教方式，从功德和所缘而得其名。’他们这样说后，被驳斥了——若在无相道上从功德和所缘得名，那么空和无愿道也应仅从功德和所缘在此得名。然而它们并非如此得名。什么原因呢？因为此道由两种原因得名：由自性和由对立；即由本质和由对治。其中，空和无愿道既由自性得名，也由对立得名。因为空和无愿道远离贪等而空，远离贪愿等而无愿，如是‘由自性’得名；又空是对我执的对治，无愿是对愿求的对治，如是‘由对立’得名。然而无相道仅由自性得名——因无贪等相及常相等，而非由对立得名。因为它并非以诸行相为所缘的无常随观的对治，而无常随观是处于它的随顺状态。从一切方面来说，依阿毗达磨教理，无相道之名是不存在的。

Evaṃ sabbathāpi animittavipassanā sayaṃ āgamanīyaṭṭhāne ṭhatvā attano maggassa nāmaṃ dātuṃ na sakkotīti animittamaggo na gahito. Keci pana ‘animittamaggo āgamanato nāmaṃ alabhantopi suttantapariyāyena saguṇato ca ārammaṇato ca nāmaṃ labhatī’ti āhaṃsu. Te idaṃ vatvā paṭikkhittā – animittamagge saguṇato ca ārammaṇato ca nāmaṃ labhante suññataappaṇihitamaggāpi saguṇatoyeva ārammaṇatoyeva ca idha nāmaṃ labheyyuṃ. Na pana labhanti. Kiṃ kāraṇā? Ayañhi maggo nāma dvīhi kāraṇehi nāmaṃ labhati – sarasato ca paccanīkato ca; sabhāvato ca paṭipakkhato cāti attho. Tattha suññataappaṇihitamaggā sarasatopi paccanīkatopi nāmaṃ labhanti. Suññataappaṇihitamaggā hi rāgādīhi suññā, rāgapaṇidhiādīhi ca appaṇihitāti evaṃ ‘sarasato’ nāmaṃ labhanti. Suññato ca attābhinivesassa paṭipakkho, appaṇihito paṇidhissāti evaṃ ‘paccanīkato’ nāmaṃ labhanti. Animittamaggo pana rāgādinimittānaṃ niccanimittādīnañca abhāvena sarasatova nāmaṃ labhati, no paccanīkato. Na hi so saṅkhāranimittārammaṇāya aniccānupassanāya paṭipakkho. Aniccānupassanā panassa anulomabhāve ṭhitāti. Sabbathāpi abhidhammapariyāyena animittamaggo nāma natthīti.

701然而依经教方式，此道被这样引述而阐明：在道生起的刹那，三相犹如一次转向而呈现，但三相同时呈现之事是不存在的。这是为了说明业处的明显状态而这样说。因为最初无论于何处有执取，导向出起的观则依其各各所观照而出起，立于得名之处，给予自己道之名。如何呢？因为于无常等中，无论于何处执取后，观其余二相也是可以的。仅凭观一相，并不名为道之出起。因此，执取于无常的比丘并非仅从无常出起，也从苦、从无我出起。对执取于苦、无我者，也是同样的道理。如此，最初无论于何处有执取，导向出起的观则依其各各所观照而出起，立于得名之处，给予自己道之名。其中，从无常出起者之道名为无相，从苦出起者名为无愿，从无我出起者名为空。如是依经教方式引述而阐明。

Suttantikapariyāyena panesa evaṃ āharitvā dīpito – yasmiñhi vāre maggavuṭṭhānaṃ hoti, tīṇi lakkhaṇāni ekāvajjanena viya āpāthamāgacchanti, tiṇṇañca ekato āpāthagamanaṃ nāma natthi. Kammaṭṭhānassa pana vibhūtabhāvadīpanatthaṃ evaṃ vuttaṃ. Ādito hi yattha katthaci abhiniveso hotu, vuṭṭhānagāminī pana vipassanā yaṃ yaṃ sammasitvā vuṭṭhāti tassa tasseva vasena āgamanīyaṭṭhāne ṭhatvā attano maggassa nāmaṃ deti. Kathaṃ? Aniccādīsu hi yattha katthaci abhinivisitvā itarampi lakkhaṇadvayaṃ daṭṭhuṃ vaṭṭati eva. Ekalakkhaṇadassanamatteneva hi maggavuṭṭhānaṃ nāma na hoti, tasmā aniccato abhiniviṭṭho bhikkhu na kevalaṃ aniccatova vuṭṭhāti, dukkhatopi anattatopi vuṭṭhātiyeva. Dukkhato anattato abhiniviṭṭhepi eseva nayo. Iti ādito yattha katthaci abhiniveso hotu, vuṭṭhānagāminī pana vipassanā yaṃ yaṃ sammasitvā vuṭṭhāti tassa tasseva vasena āgamanīyaṭṭhāne ṭhatvā attano maggassa nāmaṃ deti. Tattha aniccato vuṭṭhahantassa maggo animitto nāma hoti, dukkhato vuṭṭhahantassa appaṇihito, anattato vuṭṭhahantassa suññatoti. Evaṃ suttantapariyāyena āharitvā dīpito.

702然而导向出起的观以什么为所缘？以相为所缘。所谓相，是施设性的，非可说的实法。然而，当一个人善察无常、苦、无我这三相时，他的五蕴就像系在颈上的尸体一样。正是以诸行为所缘的智从诸行出起。正如一位比丘想买钵，看见钵商带来的钵，欢喜踊跃地想‘我要拿取’，在检查时看见三个洞，他对洞并不厌离，而对钵厌离；同样地，善察三相后，对诸行厌离。应知正是以诸行为所缘的智从诸行出起。在布的譬喻中也是同样的道理。

Vuṭṭhānagāminī pana vipassanā kimārammaṇāti? Lakkhaṇārammaṇāti. Lakkhaṇaṃ nāma paññattigatikaṃ na vattabbadhammabhūtaṃ. Yo pana aniccaṃ dukkhamanattāti tīṇi lakkhaṇāni sallakkheti, tassa pañcakkhandhā kaṇṭhe baddhakuṇapaṃ viya honti. Saṅkhārārammaṇameva ñāṇaṃ saṅkhārato vuṭṭhāti. Yathā hi eko bhikkhu pattaṃ kiṇitukāmo pattavāṇijena pattaṃ ābhataṃ disvā haṭṭhapahaṭṭho gaṇhissāmīti cintetvā vīmaṃsamāno tīṇi chiddāni passeyya, so na chiddesu nirālayo hoti, patte pana nirālayo hoti; evameva tīṇi lakkhaṇāni sallakkhetvā saṅkhāresu nirālayo hoti. Saṅkhārārammaṇeneva ñāṇena saṅkhārato vuṭṭhātīti veditabbaṃ. Dussopamāyapi eseva nayo.

703如此，世尊在分别出世间定时，依清净行道以四法门和五法门两种方式引述。同样地，依清净空、空行道、清净无愿、无愿行道而引述。为何这样引述？因众生意乐和说法之庄严。这两者亦应依前文所述方式了知。如是，在‘修习出世间定’此处，依清净行道以四法门和五法门为两种方式，同样地，在其余各节中，于所有五部分中各以十种方式作了分别。

Iti bhagavā lokuttaraṃ jhānaṃ bhājento suddhikapaṭipadāya catukkanayaṃ pañcakanayanti dvepi naye āhari. Tathā suddhikasuññatāya suññatapaṭipadāya suddhikaappaṇihitāya appaṇihitapaṭipadāyāti. Kasmā evaṃ āharīti? Puggalajjhāsayena ceva desanāvilāsena ca. Tadubhayampi heṭṭhā vuttanayeneva veditabbaṃ. Evaṃ lokuttaraṃ jhānaṃ bhāvetīti ettha suddhikapaṭipadāya catukkapañcakavasena dve nayā, tathā sesesūti sabbesupi pañcasu koṭṭhāsesu dasa nayā bhājitā.

785出世间善杂论

Lokuttarakusalaṃ pakiṇṇakakathā

704于此，此杂论如下：

Tatridaṃ pakiṇṇakaṃ –

705内与外，于五蕴中的色与非色；

Ajjhattañca bahiddhā ca, rūpārūpesu pañcasu;

706七支八支的变化，相与行道及增上。

Sattaṭṭhaṅgapariṇāmaṃ, nimittaṃ paṭipadāpatīti.

707因为出世间道是：内执取后从内出起，内执取后从外出起，外执取后从外出起，外执取后从内出起。于色执取后从色出起，于色执取后从非色出起。于非色执取后从非色出起，于非色执取后从色出起，以一次舍断而从五蕴出起。

Lokuttaramaggo hi ajjhattaṃ abhinivisitvā ajjhattaṃ vuṭṭhāti , ajjhattaṃ abhinivisitvā bahiddhā vuṭṭhāti, bahiddhā abhinivisitvā bahiddhā vuṭṭhāti, bahiddhā abhinivisitvā ajjhattaṃ vuṭṭhāti. Rūpe abhinivisitvā rūpā vuṭṭhāti, rūpe abhinivisitvā arūpā vuṭṭhāti. Arūpe abhinivisitvā arūpā vuṭṭhāti, arūpe abhinivisitvā rūpā vuṭṭhāti, ekappahāreneva pañcahi khandhehi vuṭṭhāti.

708‘七支八支的变化’：此道或有八支，或有七支。觉支或有七种，或有六种。定则或有五支，或四支，或三支，或二支。应知如是七、八等支的变化，这是其义。

‘Sattaṭṭhaṅgapariṇāma’nti so panesa maggo aṭṭhaṅgikopi hoti sattaṅgikopi. Bojjhaṅgāpi satta vā honti cha vā. Jhānaṃ pana pañcaṅgikaṃ vā hoti caturaṅgikaṃ vā; tivaṅgikaṃ vā duvaṅgikaṃ vā. Evaṃ sattaaṭṭhādīnaṃ aṅgānaṃ pariṇāmo veditabboti attho.

709‘相与行道及增上’：‘相’是指出起之所缘；‘行道及增上’应知是行道与增上的动与不动。

‘Nimittaṃ paṭipadāpatī’ti nimittanti yato vuṭṭhānaṃ hoti; ‘paṭipadāpatī’ti paṭipadāya ca adhipatino ca calanācalanaṃ veditabbaṃ.

710其中，在“内执取后从内出起”等之中，首先，这里有某类人从一开始就执取内在的五蕴，执取之后，将它们视为无常等。然而，因为并非仅凭纯粹的内观就能生起道果的出起，也必须观照外在，所以他也会将其他（众生）的诸蕴以及无执取的诸行视为无常、苦、无我。他时而思惟内在，时而思惟外在。当他这样思惟时，如果在思惟内在之际，观智与道相应，这便称为“内执取后从内出起”。如果他在思惟外在之际，观智与道相应，这便称为“内执取后从外出起”。对于“外执取后从外出起”和“外执取后从内出起”，也是同样的道理。

Tattha ajjhattaṃ abhinivisitvā ajjhattaṃ vuṭṭhātītiādīsu tāva idhekacco āditova ajjhattaṃ pañcasu khandhesu abhinivisati, abhinivisitvā te aniccādito passati, yasmā pana na suddhaajjhattadassanamatteneva maggavuṭṭhānaṃ hoti, bahiddhāpi daṭṭhabbameva, tasmā parassa khandhepi anupādinnasaṅkhārepi aniccaṃ dukkhamanattāti passati. So kālena ajjhattaṃ sammasati kālena bahiddhāti. Tassevaṃ sammasato ajjhattaṃ sammasanakāle vipassanā maggena saddhiṃ ghaṭiyati. Evaṃ ajjhattaṃ abhinivisitvā ajjhattaṃ vuṭṭhāti nāma. Sace panassa bahiddhā sammasanakāle vipassanā maggena saddhiṃ ghaṭiyati, evaṃ ajjhattaṃ abhinivisitvā bahiddhā vuṭṭhāti nāma. Eseva nayo bahiddhā abhinivisitvā bahiddhā ca ajjhattañca vuṭṭhānepi.

711另有一类人从一开始就执取于色，执取之后，分析辨别四大种色与所造色，并将它们视为无常等。然而，因为并非仅凭纯粹的色法观照就能出起，也必须观照非色法，所以他以那色法为所缘而生起的受、想、行、识，分析辨别为“这是非色法”后，也将它们视为无常等。他时而思惟色法，时而思惟非色法。当他这样思惟时，如果在思惟色法之际，观智与道相应，这便称为“于色执取后从色出起”。如果他在思惟非色法之际，观智与道相应，这便称为“于色执取后从非色出起”。对于“于非色执取后从非色出起”和“于非色执取后从色出起”，也是同样的道理。

Aparo āditova rūpe abhinivisati abhinivisitvā bhūtarūpañca upādārūpañca paricchinditvā aniccādito passati, yasmā pana na suddharūpadassanamatteneva vuṭṭhānaṃ hoti arūpampi daṭṭhabbameva, tasmā taṃ rūpaṃ ārammaṇaṃ katvā uppannaṃ vedanaṃ saññaṃ saṅkhāre viññāṇañca idaṃ arūpanti paricchinditvā aniccādito passati. So kālena rūpaṃ sammasati kālena arūpaṃ. Tassevaṃ sammasato rūpasammasanakāle vipassanā maggena saddhiṃ ghaṭiyati. Evaṃ rūpe abhinivisitvā rūpā vuṭṭhāti nāma. Sace panassa arūpasammasanakāle vipassanā maggena saddhiṃ ghaṭiyati, evaṃ rūpe abhinivisitvā arūpā vuṭṭhāti nāma. Esa nayo arūpe abhinivisitvā arūpā ca rūpā ca vuṭṭhānepi.

712如此执取“凡任何集起之法，彼一切皆是灭尽之法”后，在出起之时，便是一时顿舍五蕴而出起，这称为“锐利观者、大智慧比丘的观”。

‘‘Yaṃkiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti (mahāva. 16; dī. ni. 1.298) evaṃ abhinivisitvā evameva vuṭṭhānakāle pana ekappahārena pañcahi khandhehi vuṭṭhāti nāmāti. Ayaṃ tikkhavipassakassa mahāpaññassa bhikkhuno vipassanā.

713这应当如此理解：譬如，对一个饥饿的人，将一团粪便放在中间，然后端上一盘盛满各种美味佳肴的食物。他用手拨开菜肴，看到那团粪便后，问道“这是什么？”，当被告知是粪便时，他会说“呸！呸！把它拿走！”，于是对食物和盘子都失去了兴趣。应知此譬喻与此处的情况相似。

Yathā hi chātajjhattassa purisassa majjhe gūthapiṇḍaṃ ṭhapetvā nānaggarasabhojanapuṇṇaṃ pātiṃ upaneyyuṃ, so byañjanaṃ hatthena viyūhanto taṃ gūthapiṇḍaṃ disvā ‘kimida’nti pucchitvā gūthapiṇḍoti vutte ‘dhi dhi, apanethā’ti bhattepi pātiyampi nirālayo hoti. Evaṃsampadamidaṃ daṭṭhabbaṃ.

714应知：如同见到食物盘时他感到满意的时候，就好比这位比丘在凡夫时期执取五蕴为“我、我所”的时候。如同见到粪便团的时候，就好比清楚地观察到三相的时候。如同对食物和盘子都失去兴趣的时候，就好比锐利观者、大智慧比丘依“凡任何集起之法，彼一切皆是灭尽之法”而一时顿舍五蕴出起的时候。

Bhojanapātidassanasmiñhi tassa attamanakālo viya imassa bhikkhuno bālaputhujjanakāle pañcakkhandhe ‘ahaṃ mamā’ti gahitakālo. Gūthapiṇḍassa diṭṭhakālo viya tiṇṇaṃ lakkhaṇānaṃ sallakkhitakālo. Bhattepi pātiyampi nirālayakālo viya tikkhavipassakassa mahāpaññassa bhikkhuno ‘‘yaṃkiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti pañcahi khandhehi ekappahārena vuṭṭhitakālo veditabbo.

715“七支、八支的转变”在此处，应如此理解所说的支的转变类别。实际上，是行舍智决定了圣道的觉支、道支、禅支的差别。然而，有些长老说：“是基础禅那决定了觉支、道支、禅支的差别。”有些说：“是作为观所缘的诸蕴决定了（这些差别）。”有些说：“是个人意乐决定了（这些差别）。”在他们的这些说法中，也应知实际上是这称为行舍的前分、导向出起的观决定了（这些差别）。

‘Sattaṭṭhaṅgapariṇāma’nti ettha ayaṃ vuttappabhedo aṅgapariṇāmo yathā hoti tathā veditabbo. Saṅkhārupekkhāñāṇameva hi ariyamaggassa bojjhaṅgamaggaṅgajhānaṅgavisesaṃ niyameti. Keci pana therā ‘bojjhaṅgamaggaṅgajhānaṅgavisesaṃ pādakajjhānaṃ niyametī’ti vadanti. Keci ‘vipassanāya ārammaṇabhūtā khandhā niyamentī’ti vadanti. Keci ‘puggalajjhāsayo niyametī’ti vadanti. Tesampi vādesu ayaṃ saṅkhārupekkhāsaṅkhātā pubbabhāgā vuṭṭhānagāminivipassanāva niyametīti veditabbā.

716于此，有如是次第解说：依观的规律，对于干观者，其所生起的道，以及对于证得等至者，不以禅那为基础而生起的道，以及以初禅为基础、思惟了杂多诸行而生起的道，都是初禅之道。在所有这些（道）中，都有七觉支、八道支、五禅支。因为他们的前分观，或与喜俱，或与舍俱，在出起时达到行舍的状态，唯与喜俱。

Tatrāyaṃ anupubbīkathā – vipassanāniyamena hi sukkhavipassakassa uppannamaggopi samāpattilābhino jhānaṃ pādakaṃ akatvā uppannamaggopi paṭhamajjhānaṃ pādakaṃ katvā pakiṇṇakasaṅkhāre sammasitvā uppāditamaggopi paṭhamajjhānikova hoti. Sabbesu satta bojjhaṅgāni aṭṭha maggaṅgāni pañca jhānaṅgāni honti. Tesañhi pubbabhāgavipassanā somanassasahagatāpi upekkhāsahagatāpi hutvā vuṭṭhānakāle saṅkhārupekkhābhāvaṃ pattā somanassasahagatāva hoti.

717在五法（论）中，以第二、第三、第四禅为基础而生起的诸道中，禅支依次为四支、三支、二支。然而，在所有这些（道）中，都有七道支；在第四禅（道）中，有六觉支。这一差别是依基础禅那的规律和观的规律而有的。因为他们的前分观，或与喜俱，或与舍俱。导向出起的（观）唯与喜俱。

Pañcakanaye dutiyatatiyacatutthajjhānāni pādakāni katvā uppāditamaggesu yathākkameneva jhānaṃ caturaṅgikaṃ tivaṅgikaṃ duvaṅgikañca hoti. Sabbesu pana satta maggaṅgāni honti, catutthe cha bojjhaṅgāni. Ayaṃ viseso pādakajjhānaniyamena ceva vipassanāniyamena ca hoti. Tesampi hi pubbabhāgavipassanā somanassasahagatāpi upekkhāsahagatāpi hoti. Vuṭṭhānagāminī somanassasahagatāva.

718然而，在以第五禅为基础而证得的道中，依舍与心一境性而有二禅支，觉支与道支则为六和七。这一差别也是依两种规律而有的。因为在此种情况下，前分观或与喜俱，或与舍俱；导向出起的（观）则唯与舍俱。对于以无色界禅那为基础而生起的道，也是同样的道理。如此，从基础禅那出起后，思惟了任何诸行而证得的道，在邻近（出起）之处，所出起的等至会使其具有与自己相似的性质，如同蜥蜴的颜色（随环境而变）具有大地的颜色一般。

Pañcamajjhānaṃ pādakaṃ katvā nibbattitamagge pana upekkhācittekaggatāvasena dve jhānaṅgāni bojjhaṅgamaggaṅgāni cha satta ceva. Ayampi viseso ubhayaniyamavasena hoti. Imasmiñhi naye pubbabhāgavipassanā somanassasahagatā vā upekkhāsahagatā vā hoti, vuṭṭhānagāminī upekkhāsahagatāva. Arūpajjhānāni pādakāni katvā uppāditamaggepi eseva nayo. Evaṃ pādakajjhānato vuṭṭhāya ye keci saṅkhāre sammasitvā nibbattitamaggassa āsannapadese vuṭṭhitā samāpatti attanā sadisabhāvaṃ karoti, bhūmivaṇṇo viya godhāvaṇṇassa.

719在第二种长老的说法中，则是：从任何等至出起后，思惟了任何等至法而生起的道，就与那（作为基础的）等至相似，意思是与所思惟的等至相似。然而，如果思惟欲界法，则（道）是初禅之道。在此情况下，观的规律也应依前述方式理解。

Dutiyattheravāde pana yato yato samāpattito vuṭṭhāya ye ye samāpattidhamme sammasitvā maggo nibbattito hoti taṃtaṃsamāpattisadisova hoti, sammasitasamāpattisadisoti attho. Sace pana kāmāvacaradhamme sammasati paṭhamajjhānikova hoti. Tatrāpi vipassanāniyamo vuttanayeneva veditabbo.

720在第三种长老的说法中，则是：依“啊，愿我证得七支道！愿我证得八支道！”这样的个人意乐，以任何禅那为基础，思惟了任何禅那法而生起的道，就与那禅那相似。然而，若没有基础禅那或所思惟的禅那，仅凭意乐是无法成就的。此义应以《难陀迦教诫经》来说明。因为经中这样说——

Tatiyattheravāde ‘aho vatāhaṃ sattaṅgikaṃ maggaṃ pāpuṇeyyaṃ, aṭṭhaṅgikaṃ maggaṃ pāpuṇeyya’nti attano ajjhāsayānurūpena yaṃ yaṃ jhānaṃ pādakaṃ katvā ye vā ye vā jhānadhamme sammasitvā maggo nibbattito taṃtaṃjhānasadisova hoti. Pādakajjhānaṃ pana sammasitajjhānaṃ vā vinā, ajjhāsayamatteneva taṃ na ijjhati. Svāyamattho nandakovādasuttena dīpetabbo. Vuttañhetaṃ –

721例如，比丘们，在那十五布萨日，众人不会多有疑惑或犹豫：‘月亮是缺还是满？’而是确知月亮圆满。同样地，比丘们，那些比丘尼对难陀迦的说法感到满意且心愿圆满。比丘们，在那五百比丘尼中，最后一位比丘尼是须陀洹，得不堕法，决定趣向正觉。

‘‘Seyyathāpi, bhikkhave, tadahuposathe pannarase na hoti bahuno janassa kaṅkhā vā vimati vā ‘ūno nu kho cando puṇṇo nu kho cando’ti, atha kho puṇṇo candotveva hoti, evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā ceva paripuṇṇasaṅkappā ca. Tāsaṃ, bhikkhave, pañcannaṃ bhikkhunisatānaṃ yā pacchimikā bhikkhunī sā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’’ti (ma. ni. 3.415).

722其中，凡有比丘尼具备须陀洹果的亲依止缘，她便以须陀洹果而心愿圆满……凡有阿拉汉果的亲依止缘，她便以阿拉汉果而心愿圆满。同样地，依各自意乐，以某禅那为基，观照某禅那法后所生起之道，即与彼禅那相似。然而，若无基禅那或所观禅那，仅凭意乐，此事不能成就。此处，观照的确定亦应依前述方法了知。

Tāsu hi yassā bhikkhuniyā sotāpattiphalassa upanissayo, sā sotāpattiphaleneva paripuṇṇasaṅkappā ahosi…pe… yassā arahattassa upanissayo sā arahatteneva. Evameva attano ajjhāsayānurūpena yaṃ yaṃ jhānaṃ pādakaṃ katvā ye vā ye vā jhānadhamme sammasitvā maggo nibbattito taṃtaṃjhānasadisova so hoti. Pādakajjhānaṃ pana sammasitajjhānaṃ vā vinā, ajjhāsayamatteneva taṃ na ijjhatīti. Etthāpi ca vipassanāniyamo vuttanayeneva veditabbo.

723对此，持‘唯基禅那决定’说者——三藏小那伽长老，其弟子们问道：‘尊者，凡有基禅那之处，它可决定；若无基禅那，在无色有中，什么决定呢？’‘贤友，在那里也是基禅那决定。因为，一位具足八等至的比丘，以初禅为基，生起须陀洹道果后，在不退失禅那的情况下命终，生于无色有，从初禅性的须陀洹果等至出定后，安立观照，生起上三道果，他的这些道果都是初禅性的。第二禅性等亦同此理。在无色界，有三禅、四禅生起，那是出世间禅，非世间禅。如是，在那里也是基禅那决定，贤友。’‘尊者，问题已善说。’

Tattha ‘pādakajjhānameva niyametī’ti evaṃvādiṃ tipiṭakacūḷanāgattheraṃ antevāsikā āhaṃsu – ‘bhante, yattha tāva pādakajjhānaṃ atthi tattha taṃ niyametu; yasmiṃ pana pādakajjhānaṃ natthi, tasmiṃ arūpabhave kiṃ niyametī’ti? ‘Āvuso, tatthapi pādakajjhānameva niyameti. Yo hi bhikkhu aṭṭhasamāpattilābhī paṭhamajjhānaṃ pādakaṃ katvā sotāpattimaggaphalāni nibbattetvā aparihīnajjhāno kālaṃ katvā arūpabhave nibbatto, paṭhamajjhānikāya sotāpattiphalasamāpattiyā vuṭṭhāya vipassanaṃ paṭṭhapetvā upari tīṇi maggaphalāni nibbatteti, tassa tāni paṭhamajjhānikāneva honti. Dutiyajjhānikādīsupi eseva nayo. Arūpe tikacatukkajjhānaṃ uppajjati, tañca kho lokuttaraṃ na lokiyaṃ. Evaṃ tatthāpi pādakajjhānameva niyameti āvuso’ti. ‘Sukathito, bhante, pañho’ti.

724持‘作为观照所缘的蕴决定；凡观照某五蕴后出起，道即与彼相似’说者——住在莫罗瓦匹的大达陀长老，其弟子们问道：‘尊者，您的说法可见过失：观照色后出起的比丘，应有与色相似的无记道；以非想非非想处为方法把握后出起者，应有与彼相似、达到非想非非想状态的道。’‘贤友，并非如此。因为出世间道无不达安止，故观照色后出起者，有八支、喜俱之道；观照非想非非想处后出起者，并非一切方面都如此，而是有七支、舍俱之道。’

‘Vipassanāya ārammaṇabhūtā khandhā niyamenti; yaṃ yaṃ hi pañcakkhandhaṃ sammasitvā vuṭṭhāti taṃtaṃsadisova maggo hotī’ti vādiṃ moravāpivāsimahādattattherampi antevāsikā āhaṃsu ‘bhante, tumhākaṃ vāde doso paññāyati – rūpaṃ sammasitvā vuṭṭhitabhikkhuno hi rūpasadisena abyākatena maggena bhavitabbaṃ, nevasaññānāsaññāyatanaṃ nayato pariggahetvā vuṭṭhitassa taṃsadiseneva nevasaññānāsaññābhāvappattena maggena bhavitabba’nti. ‘Na, āvuso, evaṃ hoti. Lokuttaramaggo hi appanaṃ appatto nāma natthi, tasmā rūpaṃ sammasitvā vuṭṭhitassa aṭṭhaṅgiko somanassasahagatamaggo hoti, nevasaññānāsaññāyatanaṃ sammasitvā vuṭṭhitassapi na sabbākārena tādiso hoti, sattaṅgiko pana upekkhāsahagatamaggo hotī’ti.

725持‘个人意乐决定’说者——小无畏长老的说法，他们亦引来告知三藏小那伽长老。他说道：‘凡有基禅那者，个人意乐可决定；无基禅那者，何种意乐将决定？犹如穷人寻求增长之时。’

‘Puggalajjhāsayo niyametī’tivādino cūḷābhayattherassāpi vādaṃ āharitvā tipiṭakacūḷanāgattherassa kathayiṃsu. So āha – ‘yassa tāva pādakajjhānaṃ atthi tassa puggalajjhāsayo niyametu, yassa taṃ natthi tassa katarajjhāsayo niyamessati niddhanassa vuḍḍhigavesanakālo viya hotī’ti.

726他们将此话引来，再告知三藏小无畏长老。他说道：‘贤友，这是对有基禅那者说的。’然而，正如对有基禅那者所说，对所观禅那者亦应同样了知。因为，从第五禅出起后，观照初禅等者，所生起之道，依第一长老之说为第五禅性；依第二说则成为初禅等性，二说相违。但依第三说，此处‘所欲者即彼禅性’，彼等说法不相违，且意乐有意义。如是，三位长老皆是智者、通晓者、具足智慧者。因此，他们将彼等说法作为定论而安立。然而，此处仅提取义理，显示此三种说法中，唯观照决定。

Taṃ kathaṃ āharitvā tipiṭakacūḷābhayattherassa puna kathayiṃsu. So ‘pādakajjhānavato idaṃ kathitaṃ āvuso’ti āha. Yathā pana pādakajjhānavato, sammasitajjhānavatopi tatheva veditabbaṃ. Pañcamajjhānato vuṭṭhāya hi paṭhamādīni sammasato uppannamaggo paṭhamattheravādena pañcamajjhāniko. Dutiyavādena paṭhamādijjhāniko āpajjatīti dvepi vādā virujjhanti. Tatiyavādena panettha ‘yaṃ icchati tajjhāniko hotī’ti te ca vādā na virujjhanti, ajjhāsayo ca sātthako hotīti. Evaṃ tayopi therā paṇḍitā byattā buddhisampannāva . Tena tesaṃ vādaṃ tantiṃ katvā ṭhapayiṃsu. Idha pana atthameva uddharitvā tayopete vāde vipassanāva niyametīti dassitaṃ.

727现在，在‘相是行道之始’此处，当具有支分转变的道生起时，种姓从何处出起？道从何处出起？种姓从相出起，不能切断转起，因为它是单面出起者。道从相出起，亦切断转起，因为它是双面出起者。它们的生起方式如下：在道出起的那一刹那，随顺既非唯一，亦非第五。因为，唯一不得习行，第五因接近有分而颤动。此时，速行称为已堕。因此，既非唯一，亦非第五。然而，大慧者有二随顺，第三为种姓，第四为道心，三果，然后入有分。中慧者有三随顺，第四为种姓，第五为道心，二果，然后入有分。钝慧者有四随顺，第五为种姓，第六为道心，第七为果，然后入有分。于此，不应依大慧与钝慧而说，应依中慧而说。

Idāni ‘nimittaṃ paṭipadāpatī’ti ettha evaṃ aṅgapariṇāmavato maggassa uppādakāle gotrabhu kuto vuṭṭhāti? Maggo kutoti? Gotrabhu tāva nimittato vuṭṭhāti, pavattaṃ chettuṃ na sakkoti, ekatovuṭṭhāno hesa. Maggo nimittato vuṭṭhāti, pavattampi chindati ubhatovuṭṭhāno hesa. Tesaṃ ayaṃ uppattinayo – yasmiñhi vāre maggavuṭṭhānaṃ hoti, tasmiṃ anulomaṃ neva ekaṃ hoti, na pañcamaṃ. Ekañhi āsevanaṃ na labhati, pañcamaṃ bhavaṅgassa āsannattā pavedhati. Tadā hi javanaṃ patitaṃ nāma hoti. Tasmā neva ekaṃ hoti na pañcamaṃ. Mahāpaññassa pana dve anulomāni honti, tatiyaṃ gotrabhu, catutthaṃ maggacittaṃ, tīṇi phalāni, tato bhavaṅgotaraṇaṃ. Majjhimapaññassa tīṇi anulomāni honti, catutthaṃ gotrabhu, pañcamaṃ maggacittaṃ, dve phalāni, tato bhavaṅgotaraṇaṃ. Mandapaññassa cattāri anulomāni, honti pañcamaṃ gotrabhu, chaṭṭhaṃ maggacittaṃ, sattamaṃ phalaṃ, tato bhavaṅgotaraṇaṃ. Tatra mahāpaññamandapaññānaṃ vasena akathetvā majjhimapaññassa vasena kathetabbaṃ.

728在任何生起道出起的刹那，唯作无因的意识界伴随舍，作为意门转向，取观照范围内的诸行为所缘，截断有分。紧接着，以该转向所取的诸行，生起第一个速行，即随顺智。它于那些行上，以无常、或苦、或无我的方式运转，驱除粗重的、中等的真实覆障之暗，令三相越来越明显后灭去。紧接着，生起第二个随顺智。其中，第一个随顺智无前习行；第二个随顺智有前习行。它亦因获得习行而锐利、勇健、明净，于同一所缘以同样方式运转，驱除中等程度的真实覆障之暗，令三相越来越明显后灭去。紧接着，生起第三个随顺智。它有第二个随顺智为前习行。它亦因获得习行而锐利、勇健、明净，于同一所缘以同样方式运转，驱除剩余微细的真实覆障之暗，令其无余，令三相越来越明显后灭去。如此，由三个随顺智驱除真实覆障之暗后，紧接着生起种姓智，取涅槃为所缘。

Yasmiñhi vāre maggavuṭṭhānaṃ hoti, tasmiṃ kiriyāhetukamanoviññāṇadhātu upekkhāsahagatā manodvārāvajjanaṃ hutvā vipassanāgocare khandhe ārammaṇaṃ katvā bhavaṅgaṃ āvaṭṭeti. Tadanantaraṃ teneva āvajjanena gahitakkhandhe gahetvā uppajjati paṭhamaṃ javanaṃ anulomañāṇaṃ. Taṃ tesu khandhesu aniccāti vā dukkhāti vā anattāti vā pavattitvā oḷārikaṃ oḷārikaṃ saccapaṭicchādakatamaṃ vinodetvā tīṇi lakkhaṇāni bhiyyo bhiyyo pākaṭāni katvā nirujjhati. Tadanantaraṃ uppajjati dutiyānulomaṃ. Tesu purimaṃ anāsevanaṃ. Dutiyassa purimaṃ āsevanaṃ hoti. Tampi laddhāsevanattā tikkhaṃ sūraṃ pasannaṃ hutvā tasmiṃyevārammaṇe tenevākārena pavattitvā majjhimappamāṇaṃ saccapaṭicchādakatamaṃ vinodetvā tīṇi lakkhaṇāni bhiyyo bhiyyo pākaṭāni katvā nirujjhati. Tadanantaraṃ uppajjati tatiyānulomaṃ. Tassa dutiyaṃ āsevanaṃ hoti. Tampi laddhāsevanattā tikkhaṃ sūraṃ pasannaṃ hutvā tasmiṃyevārammaṇe tenevākārena pavattitvā tadavasesaṃ aṇusahagataṃ saccapaṭicchādakatamaṃ vinodetvā niravasesaṃ katvā tīṇi lakkhaṇāni bhiyyo bhiyyo pākaṭāni katvā nirujjhati. Evaṃ tīhi anulomehi saccapaṭicchādakatame vinodite tadanantaraṃ uppajjati gotrabhuññāṇaṃ nibbānaṃ ārammaṇaṃ kurumānaṃ.

729于此有一譬喻：据说，一位有眼人为了知晓星宿会合，在夜间外出，抬头仰望欲见月亮。由于云层遮蔽，月亮不显现。这时，一阵风起，吹散了粗厚的云；另一阵风吹散了中等的云；又一阵风吹散了微细的云。于是，那人在无云的空中见到月亮，知晓了星宿会合。

Tatrāyaṃ upamā – eko kira cakkhumā puriso nakkhattayogaṃ jānissāmīti rattibhāge nikkhamitvā candaṃ passituṃ uddhaṃ ullokesi. Tassa valāhakehi paṭicchannattā cando na paññāyittha. Atheko vāto uṭṭhahitvā thūlathūle valāhake viddhaṃsesi. Aparo majjhime. Aparo sukhume. Tato so puriso vigatavalāhake nabhe candaṃ disvā nakkhattayogaṃ aññāsi.

730其中，三片云如同粗、中、细的真实覆障之烦恼暗；三阵风如同三个随顺心；有眼人如同种姓智；月亮如同涅槃。如同每一阵风依次吹散三片云，每一个随顺心依次驱除真实覆障之暗。如同在无云的空中，那人见到清净的月亮，在真实覆障之暗消失时，种姓智取极为清净的涅槃为所缘。

Tattha tayo valāhakā viya saccapaṭicchādakathūlamajjhimasukhumakilesandhakārā. Tayo vātā viya tīṇi anulomacittāni. Cakkhumā puriso viya gotrabhuññāṇaṃ. Cando viya nibbānaṃ. Ekekassa vātassa yathākkamena valāhakattayaviddhaṃsanaṃ viya ekekassa anulomacittassa saccapaṭicchādakatamavinodanaṃ. Vigatavalāhake nabhe tassa purisassa visuddhacandadassanaṃ viya vigate saccapaṭicchādake tame gotrabhuññāṇassa suvisuddhanibbānārammaṇakaraṇaṃ.

731正如三阵风只能吹散遮蔽月亮的云，而不能见月；同样，随顺智只能驱除真实覆障之暗，而不能取涅槃为所缘。正如那人只能见月，而不能吹散云；同样，种姓智只能取涅槃为所缘，而不能驱除烦恼暗。因此，随顺智以行为所缘，种姓智以涅槃为所缘。

Yatheva hi tayo vātā candapaṭicchādake valāhakeyeva viddhaṃsetuṃ sakkonti, na candaṃ daṭṭhuṃ, evaṃ anulomāni saccapaṭicchādakatameyeva vinodetuṃ sakkonti, na nibbānaṃ ārammaṇaṃ kātuṃ . Yathā so puriso candameva daṭṭhuṃ sakkoti na valāhake viddhaṃsetuṃ, evaṃ gotrabhuññāṇaṃ nibbānameva ārammaṇaṃ kātuṃ sakkoti na kilesatamaṃ vinodetuṃ. Evaṃ anulomaṃ saṅkhārārammaṇaṃ hoti, gotrabhu nibbānārammaṇaṃ.

732如果种姓智取随顺智所取的所缘，则随顺智会再次跟随它，道出起便不会发生。然而，种姓智不取随顺智的所缘，令随顺智成为无后际者，自己虽是无转向的，却立于转向之处，如此生起，如同给予道以信号后灭去。道亦不放弃其所给的信号，以无间相续的方式跟随那种智，如同刺破、劈开先前未被刺破、未被劈开的贪蕴、嗔蕴、痴蕴而生起。

Yadi hi gotrabhu anulomena gahitārammaṇaṃ gaṇheyya puna anulomaṃ taṃ anubandheyyāti maggavuṭṭhānameva na bhaveyya. Gotrabhuññāṇaṃ pana anulomassa ārammaṇaṃ aggahetvā taṃ apacchatopavattikaṃ katvā sayaṃ anāvajjanampi samānaṃ āvajjanaṭṭhāne ṭhatvā evaṃ nibbattāhīti maggassa saññaṃ datvā viya nirujjhati. Maggopi tena dinnasaññaṃ amuñcitvāva avīcisantativasena taṃ ñāṇaṃ anubandhamāno anibbiddhapubbaṃ apadālitapubbaṃ lobhakkhandhaṃ dosakkhandhaṃ mohakkhandhaṃ nibbijjhamānova padālayamānova nibbattati.

733于此有一譬喻：据说，一位弓箭手在百弓距离处立起百块木板靶，用布蒙住脸，搭上箭，站在转轮旁。另一人转动转轮，当木板靶正对弓箭手时，便用棍棒给予信号。弓箭手不放弃棍棒的信号，放箭射穿百块木板靶。其中，棍棒信号如同种姓智；弓箭手如同道智；弓箭手不放弃棍棒信号而射穿百块木板靶，如同道智不放弃种姓智所给的信号，取涅槃为所缘，刺穿、劈开先前未被刺穿、未被劈开的贪蕴等。这也称为‘断除已得地之轮转之桥’。因为道只有一种作用，即断除随眠。如此，它在断除随眠时，称为‘从相出起’，称为‘切断轮转’。‘相’指色、受、想、行、识之相；‘轮转’亦指色、受、想、行、识之轮转。它有两种：执取的和非执取的。其中，论师们说，道的出起之影从非执取中可见，故说从非执取出起。

Tatrāyaṃ upamā – eko kira issāso dhanusatamatthake phalakasataṃ ṭhapāpetvā vatthena mukhaṃ veṭhetvā saraṃ sannayhitvā cakkayante aṭṭhāsi. Añño puriso cakkayantaṃ āvañchitvā yadā issāsassa phalakasataṃ abhimukhaṃ hoti tadā tattha daṇḍakena saññaṃ deti, issāso daṇḍakasaññaṃ amuñcitvāva saraṃ khipitvā phalakasataṃ nibbijjhati. Tattha daṇḍakasaññā viya gotrabhuññāṇaṃ. Issāso viya maggañāṇaṃ. Issāsassa daṇḍakasaññaṃ amuñcitvāva phalakasatanibbijjhanaṃ viya maggañāṇassa gotrabhuññāṇena dinnasaññaṃ amuñcitvāva nibbānaṃ ārammaṇaṃ katvā anibbiddhapubbaapadālitapubbānaṃ lobhakkhandhādīnaṃ nibbijjhanapadālanaṃ. Bhūmiladdhavaṭṭasetusamugghātakaraṇantipi etadeva. Maggassa hi ekameva kiccaṃ anusayappajahanaṃ. Iti so anusaye pajahanto nimittā vuṭṭhāti nāma, pavattaṃ chindati nāma. ‘Nimitta’nti rūpavedanāsaññāsaṅkhāraviññāṇanimittaṃ. ‘Pavatta’mpi rūpavedanāsaññāsaṅkhāraviññāṇapavattameva. Taṃ duvidhaṃ hoti – upādinnakaṃ anupādinnakanti. Tesu maggassa anupādinnakato vuṭṭhānacchāyā dissatīti vatvā anupādinnakato vuṭṭhātīti vadiṃsu.

734由须陀洹道，五种心被断除：四种与邪见相应的心，以及一种与疑俱行的心。这些心生起色法，那是非执取的色蕴；这些心是识蕴；与之相应的受、想、行是三种非色蕴。其中，如果须陀洹的须陀洹道未被修习，这五种心会在六种所缘上达到缠缚。然而，须陀洹道阻止它们达到缠缚，作断桥、令成不可能生起的状态，称为从非执取出起。

Sotāpattimaggena hi cattāri diṭṭhigatasampayuttāni vicikicchāsahagatanti pañca cittāni pahīyanti. Tāni rūpaṃ samuṭṭhāpenti. Taṃ anupādinnakarūpakkhandho. Tāni cittāni viññāṇakkhandho. Taṃsampayuttā vedanā saññā saṅkhārā tayo arūpakkhandhā. Tattha sace sotāpannassa sotāpattimaggo abhāvito abhavissa tāni pañca cittāni chasu ārammaṇesu pariyuṭṭhānaṃ pāpuṇeyyuṃ. Sotāpattimaggo pana tesaṃ pariyuṭṭhānenappattiṃ vārayamāno setusamugghātaṃ abhabbuppattikabhāvaṃ kurumāno anupādinnakato vuṭṭhāti nāma.

735通过一来道，断除四种与见相应而离见的心、两种与忧俱行的心，即依粗的欲贪与嗔恚而断六心。通过不还道，依微细俱行的欲贪与嗔恚而断除同样的六心。通过阿罗汉道，断除四种与见相应而离见的心及与掉举俱行的一心，共五种不善心。于此，若那些圣者的那些道未修习，那些心便会在六种所缘中达到缠缚。然而，那些道阻止它们达到缠缚，如同拆除桥梁般令其成为不可能生起的状态，因此称为从执取中出起。

Sakadāgāmimaggena cattāri diṭṭhigatavippayuttāni dve domanassasahagatānīti oḷārikakāmarāgabyāpādavasena cha cittāni pahīyanti. Anāgāmimaggena aṇusahagatakāmarāgabyāpādavasena tāni eva cha cittāni pahīyanti. Arahattamaggena cattāri diṭṭhigatavippayuttāni uddhaccasahagatañcāti pañca akusalacittāni pahīyanti. Tattha sace tesaṃ ariyānaṃ te maggā abhāvitā assu, tāni cittāni chasu ārammaṇesu pariyuṭṭhānaṃ pāpuṇeyyuṃ. Te pana tesaṃ maggā pariyuṭṭhānappattiṃ vārayamānā setusamugghātaṃ abhabbuppattikabhāvaṃ kurumānā anupādinnakato vuṭṭhahanti nāma.

736说了‘从执取中出起的影像可见’之后，他们也说‘从执取中出起’。因为，如果须陀洹的须陀洹道未被修习，那么除了七有之外，在无始的轮回转起中，执取的转起将会流转。为什么？因为其流转的因还存在。然而，须陀洹道在生起时即断除三结、见随眠、疑随眠这五种烦恼。如今，除了七有之外，须陀洹的执取转起又怎会在无始的轮回转起中流转呢？如此，须陀洹道使执取的转起不再转起，因此称为从执取中出起。

Upādinnakato vuṭṭhānacchāyā dissatīti vatvā upādinnakato vuṭṭhātītipi vadiṃsu. Sace hi sotāpannassa sotāpattimaggo abhāvito abhavissa, ṭhapetvā satta bhave anamatagge saṃsāravaṭṭe upādinnakappavattaṃ pavatteyya. Kasmā? Tassa pavattiyā hetūnaṃ atthitāya. Tīṇi saṃyojanāni diṭṭhānusayo vicikicchānusayoti ime pana pañca kilese sotāpattimaggo uppajjamānova samugghāteti. Idāni kuto sotāpannassa satta bhave ṭhapetvā anamatagge saṃsāravaṭṭe upādinnakappavattaṃ pavattissati? Evaṃ sotāpattimaggo upādinnakappavattaṃ appavattaṃ kurumāno upādinnakato vuṭṭhāti nāma.

737如果斯陀含的斯陀含道未被修习，那么除了二有之外，在五有中执取的转起将会流转。为什么？因为其流转的因还存在。然而，斯陀含道在生起时即断除粗的欲贪结与嗔恚结、粗的欲贪随眠与嗔恚随眠这四种烦恼。如今，除了二有之外，斯陀含的执取转起又怎会在五有中流转呢？如此，斯陀含道使执取的转起不再转起，因此称为从执取中出起。

Sace sakadāgāmissa sakadāgāmimaggo abhāvito abhavissa, ṭhapetvā dve bhave pañcasu bhavesu upādinnakapavattaṃ pavatteyya. Kasmā? Tassa pavattiyā hetūnaṃ atthitāya. Oḷārikāni kāmarāgapaṭighasaṃyojanāni oḷāriko kāmarāgānusayo paṭighānusayoti ime pana cattāro kilese so maggo uppajjamānova samugghāteti. Idāni kuto sakadāgāmissa dve bhave ṭhapetvā pañcasu bhavesu upādinnakappavattaṃ pavattissati? Evaṃ sakadāgāmimaggo upādinnakappavattaṃ appavattaṃ kurumāno upādinnakato vuṭṭhāti nāma.

738如果阿那含的阿那含道未被修习，那么除了一有之外，在第二有中执取的转起将会流转。为什么？因为其流转的因还存在。然而，阿那含道在生起时即断除微细俱行的欲贪结与嗔恚结、微细俱行的欲贪随眠与嗔恚随眠这四种烦恼。如今，除了一有之外，阿那含的执取转起又怎会在第二有中流转呢？如此，阿那含道使执取的转起不再转起，因此称为从执取中出起。

Sace anāgāmissa anāgāmimaggo abhāvito abhavissa, ṭhapetvā ekaṃ bhavaṃ dutiyabhave upādinnakappavattaṃ pavatteyya. Kasmā? Tassa pavattiyā hetūnaṃ atthitāya. Aṇusahagatāni kāmarāgapaṭighasaṃyojanāni aṇusahagato kāmarāgānusayo paṭighānusayoti ime pana cattāro kilese so maggo uppajjamānova samugghāteti. Idāni kuto anāgāmissa ekaṃ bhavaṃ ṭhapetvā dutiyabhave upādinnakappavattaṃ pavattissati? Evaṃ anāgāmimaggo upādinnakappavattaṃ appavattaṃ kurumāno upādinnakato vuṭṭhāti nāma.

739如果阿罗汉的阿罗汉道未被修习，那么在色界与无色界有中，执取的转起将会流转。为什么？因为其流转的因还存在。然而，阿罗汉道在生起时即断除色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠这八种烦恼。如今，漏尽者又怎会在后有中流转执取的转起呢？如此，阿罗汉道使执取的转起不再转起，因此称为从执取中出起。

Sace arahato arahattamaggo abhāvito abhavissa, rūpārūpabhavesu upādinnakappavattaṃ pavatteyya. Kasmā? Tassa pavattiyā hetūnaṃ atthitāya . Rūparāgo arūparāgo māno uddhaccaṃ avijjā mānānusayo bhavarāgānusayo avijjānusayoti ime pana aṭṭha kilese so maggo uppajjamānova samugghāteti. Idāni kuto khīṇāsavassa punabbhave upādinnakappavattaṃ pavattissati? Evaṃ arahattamaggo upādinnakappavattaṃ appavattaṃ kurumāno upādinnakato vuṭṭhāti nāma.

740于此，他们说：须陀洹道从恶趣有中出起，斯陀含道从善趣欲有的一部分中出起，阿那含道从欲有中出起，阿罗汉道从色界与无色界有中出起，乃至从一切有中出起。

Sotāpattimaggo cettha apāyabhavato vuṭṭhāti, sakadāgāmimaggo sugatikāmabhavekadesato, anāgāmimaggo kāmabhavato, arahattamaggo rūpārūpabhavato sabbabhavehipi vuṭṭhāti evāti vadanti.

741为了阐明此义，有这段圣典：‘以须陀洹道智，由行识的灭尽，除了七有之外，在无始的轮回转起中可能生起的名色，它们于此灭尽、寂止、去至究竟、安息。’

Imassa panatthassa vibhāvanatthaṃ ayaṃ pāḷi – ‘‘sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena satta bhave ṭhapetvā anamatagge saṃsāravaṭṭe ye uppajjeyyuṃ, nāmañca rūpañca etthete nirujjhanti vūpasamanti atthaṃ gacchanti paṭippassambhanti.

742‘以斯陀含道智，由行识的灭尽，除了二有之外，在五有中可能生起的名色，它们于此灭尽、寂止、去至究竟、安息。’

‘Sakadāgāmimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena dve bhave ṭhapetvā pañcasu bhavesu ye uppajjeyyuṃ, nāmañca rūpañca etthete nirujjhanti vūpasamanti atthaṃ gacchanti paṭippassambhanti.

743‘以阿那含道智，由行识的灭尽，除了一有之外，在欲界的二有中可能生起的名色，它们于此灭尽、寂止、去至究竟、安息。’

‘Anāgāmimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena ekaṃ bhavaṃ ṭhapetvā kāmadhātuyā dvīsu bhavesu ye uppajjeyyuṃ, nāmañca rūpañca etthete nirujjhanti vūpasamanti atthaṃ gacchanti paṭippassambhanti.

744‘以阿罗汉道智，由行识的灭尽，在色界或无色界中可能生起的名色，它们于此灭尽、寂止、去至究竟、安息。对于以无余涅槃界而般涅槃的阿罗汉，由最后识的灭尽，慧与念以及名色，它们于此灭尽、寂止、去至究竟、安息。’（《小部·阿耆多学童问义释》6）以上是相方面的抉择。

‘Arahattamaggañāṇena abhisaṅkhāraviññāṇassa nirodhena rūpadhātuyā vā arūpadhātuyā vā ye uppajjeyyuṃ , nāmañca rūpañca etthete nirujjhanti vūpasamanti atthaṃ gacchanti paṭippassambhanti. Arahato anupādisesāya nibbānadhātuyā parinibbāyantassa carimaviññāṇassa nirodhena paññā ca sati ca nāmañca rūpañca etthete nirujjhanti vūpasamanti atthaṃ gacchanti paṭippassambhantī’’ti (cūḷani. ajitamāṇavapucchāniddesa 6). Ayaṃ tāva nimitte vinicchayo.

745“行道”者——此处行道是动摇还是不动摇？是动摇的。因为对于如来和舍利弗长老，四道皆为乐行道、速通达。对于大目犍连长老，第一道是乐行道、速通达，上三道是苦行道、速通达。为什么？因为被睡眠所制伏。据说正等觉者曾像照顾七日幼儿般照顾长老。长老有一天坐着打瞌睡。那时导师对他说：“你在打瞌睡吗，目犍连？你在打瞌睡吗，目犍连？”（《增支部》7.61）。像这样证得大神通弟子的行道尚且动摇，其余人的行道怎会不动摇？因为有些比丘的四道都是苦行道、迟通达，有些是苦行道、速通达，有些是乐行道、迟通达，有些是乐行道、速通达。有些人的第一道是苦行道、迟通达，第二道是苦行道、速通达，第三道是乐行道、迟通达，第四道是乐行道、速通达。

‘Paṭipadāpatī’ti – ettha pana paṭipadā calati na calatīti? Calati. Tathāgatassa hi sāriputtattherassa ca cattāropi maggā sukhapaṭipadā khippābhiññā ahesuṃ. Mahāmoggallānattherassa paṭhamamaggo sukhapaṭipado khippābhiñño, upari tayo maggā dukkhapaṭipadā khippābhiññā. Kasmā? Niddābhibhūtattā. Sammāsambuddho kira sattāhaṃ daharakumārakaṃ viya theraṃ parihari. Theropi ekadivasaṃ niddāyamāno nisīdi. Atha naṃ satthā āha – ‘‘pacalāyasi no tvaṃ, moggallāna, pacalāyasi no tvaṃ moggallānā’’ti (a. ni. 7.61). Evarūpassapi mahābhiññappattassa sāvakassa paṭipadā calati, sesānaṃ kiṃ na calissati? Ekaccassa hi bhikkhuno cattāropi maggā dukkhapaṭipadā dandhābhiññā honti, ekaccassa dukkhapaṭipadā khippābhiññā, ekaccassa sukhapaṭipadā dandhābhiññā, ekaccassa sukhapaṭipadā khippābhiññā. Ekaccassa paṭhamamaggo dukkhapaṭipado dandhābhiñño hoti, dutiyamaggo dukkhapaṭipado khippābhiñño, tatiyamaggo sukhapaṭipado dandhābhiñño, catutthamaggo sukhapaṭipado khippābhiññoti.

746正如行道，增上也是动摇的。因为有些比丘的四道都是以欲为增上，有些是以精进为增上，有些是以心为增上，有些是以观为增上。而有些人的第一道是以欲为增上，第二道是以精进为增上，第三道是以心为增上，第四道是以观为增上。

Yathā ca paṭipadā evaṃ adhipatipi calati eva. Ekaccassa hi bhikkhuno cattāropi maggā chandādhipateyyā honti, ekaccassa vīriyādhipateyyā, ekaccassa cittādhipateyyā, ekaccassa vīmaṃsādhipateyyā. Ekaccassa pana paṭhamamaggo chandādhipateyyo hoti, dutiyo vīriyādhipateyyo, tatiyo cittādhipateyyo, catuttho vīmaṃsādhipateyyoti.

829杂论已毕。

Pakiṇṇakakathā niṭṭhitā.

830初道二十大法门

Paṭhamamaggavīsatimahānayo

357现在，既然修习出世间善法者不仅仅以审虑之义修习禅那，也以出离之义修习道，以安住之义修习念处，以勤勉之义修习正勤，以成就之义修习神足，以增上之义修习根，以不动之义修习力，以觉悟之义修习觉支，以真实之义修习谛，以不散乱之义修习止，以空之义修习法，以蕴集之义修习蕴，以处之义修习处，以空无自性无众生之义修习界，以缘之义修习食，以触之义修习触，以感受之义修习受，以认知之义修习想，以思惟之义修习思，以识知之义修习心，因此为了显示这十九种名目，再次说“哪些法是善的”等。如此，“修习此，修习此”依众生志欲和说法妙相而宣说了二十种理趣。因为在坐下听法的天众中，有些人当以审虑之义说出世间为“禅那”时能了悟，就随顺他们的适宜而说为禅那……有些人当以识知之义说为“心”时能了悟，就随顺他们的适宜而说为心。这是此处的“众生志欲”。

357. Idāni yasmā lokuttarakusalaṃ bhāvento na kevalaṃ upanijjhāyanaṭṭhena jhānaṃyeva bhāveti, niyyānaṭṭhena pana maggampi bhāveti, upaṭṭhānaṭṭhena satipaṭṭhānampi, padahanaṭṭhena sammappadhānampi, ijjhanaṭṭhena iddhipādampi, adhipatiyaṭṭhena indriyampi, akampiyaṭṭhena balampi, bujjhanaṭṭhena bojjhaṅgampi, tathaṭṭhena saccampi, avikkhepaṭṭhena samathampi, suññataṭṭhena dhammampi, rāsaṭṭhena khandhampi, āyatanaṭṭhena āyatanampi, suññasabhāvanissattaṭṭhena dhātumpi, paccayaṭṭhena āhārampi, phusanaṭṭhena phassampi, vedayitaṭṭhena vedanampi, sañjānanaṭṭhena saññampi, cetayitaṭṭhena cetanampi, vijānanaṭṭhena cittampi bhāveti, tasmā etesaṃ ekūnavīsatiyā padānaṃ dassanatthaṃ puna katame dhammā kusalātiādi vuttaṃ. Evaṃ ‘idampi bhāveti, idampi bhāvetī’ti puggalajjhāsayena ceva desanāvilāsena ca vīsati nayā desitā honti . Dhammaṃ sotuṃ nisinnadevaparisāya hi ye upanijjhāyanaṭṭhena lokuttaraṃ ‘jhāna’nti kathite bujjhanti, tesaṃ sappāyavasena jhānanti kathitaṃ…pe… ye vijānanaṭṭhena ‘citta’nti vutte bujjhanti, tesaṃ sappāyavasena cittanti kathitaṃ. Ayamettha ‘puggalajjhāsayo’.

748但正等觉者由于自己善证菩提、具足十力、四无畏、四无碍解及六不共智，能随其所欲地确定而显示教法。若愿意，就以审虑之义显示出世间为禅那；若愿意，就以出离之义……以识知之义显示出世间为心。这名为“说法妙相”。其中，正如在说“出世间为禅那”之处分析了十种理趣，在道等中也应知同样如此。如此，在二十处各作十种，共分析了二百种理趣。

Sammāsambuddho pana attano buddhasubodhitāya dasabalacatuvesārajjacatupaṭisambhidatāya chaasādhāraṇañāṇayogena ca desanaṃ yadicchakaṃ niyametvā dasseti. Icchanto upanijjhāyanaṭṭhena lokuttaraṃ jhānanti dasseti, icchanto niyyānaṭṭhena…pe… vijānanaṭṭhena lokuttaraṃ cittanti. Ayaṃ ‘desanāvilāso’ nāma. Tattha yatheva lokuttaraṃ jhānanti vuttaṭṭhāne dasa nayā vibhattā, evaṃ maggādīsupi teyeva veditabbā. Iti vīsatiyā ṭhānesu dasa dasa katvā dve nayasatāni vibhattāni honti.

358现在，为了显示增上的差别，再次开始说“哪些法是善的”等。其中，以欲为先行、为上首、为前导而生起的出世间禅那，名为以欲为增上。其余诸句也是同样的道理。如此，法王将前面纯粹部分中的二百种理趣，在欲增上等中再各分为二，以一千种理趣开示了第一道。

358. Idāni adhipatibhedaṃ dassetuṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha chandaṃ dhuraṃ jeṭṭhakaṃ pubbaṅgamaṃ katvā nibbattitaṃ lokuttaraṃ jhānaṃ chandādhipateyyaṃ nāma. Sesesupi eseva nayo. Iti purimasmiṃ suddhike dvenayasatāni chandādhipateyyādīsupi dve dveti nayasahassena bhājetvā paṭhamamaggaṃ dassesi dhammarājā.

834第一道已完。

Paṭhamamaggo niṭṭhito.

835第二道

Dutiyamaggo

361现在，为了显示第二道等，再次开始说“哪些法是善的”等。其中，“为了欲贪和嗔恚的薄弱”是为了这些烦恼的薄弱状态。其中，薄弱状态应依两种原因而知：即偶然生起和现行微弱。因为斯陀含的烦恼不像随转轮回的大众那样频繁生起，而是偶尔生起；即使生起，也是以稀疏的方式生起，如同在稀疏播种的田里的幼苗。即使生起，也不像随转轮回的大众那样以压倒、遍满、覆盖、制造黑暗的方式生起。而是由于被二道所断，微弱地、微弱地生起。以微薄的方式生起，如同薄云片，如同蝇翅。

361. Idāni dutiyamaggādīnaṃ dassanatthaṃ puna katame dhammā kusalātiādi āraddhaṃ. Tattha kāmarāgabyāpādānaṃ tanubhāvāyāti etesaṃ kilesānaṃ tanubhāvatthāya. Tattha dvīhi kāraṇehi tanubhāvo veditabbo – adhiccuppattiyā ca pariyuṭṭhānamandatāya ca. Sakadāgāmissa hi, vaṭṭānusārimahājanasseva, kilesā abhiṇhaṃ nuppajjanti, kadāci kadāci uppajjanti; uppajjantāpi viraḷākārā hutvā uppajjanti, viraḷavāpitakhette aṅkurā viya. Uppajjamānāpi, ca vaṭṭānusārimahājanasseva, maddantā pharantā chādentā andhakāraṃ karontā nuppajjanti. Dvīhi pana maggehi pahīnattā mandā mandā uppajjanti. Tanukākārā hutvā uppajjanti, abbhapaṭalaṃ viya makkhikāpattaṃ viya ca.

751对此，有些长老说：“斯陀含的烦恼虽然很久才生起，但生起时是厚重的，因为他的儿子和女儿也可见到。”但这不足为据。因为儿子和女儿仅由肢体触摸也能产生。然而由于被二道所断，烦恼没有厚重性。应知他的烦恼薄弱状态正是由两种原因：即偶然生起和现行微弱。

Tattha keci therā vadanti – ‘sakadāgāmissa kilesā kiñcāpi cirena uppajjanti, bahalāva pana hutvā uppajjanti, tathā hissa puttā ca dhītaro ca dissantī’ti. Etaṃ pana appamāṇaṃ. Puttadhītaro hi aṅgapaccaṅgaparāmasanamattenapi honti. Dvīhi pana maggehi pahīnattā natthi kilesānaṃ bahalatāti. Dvīhi eva kāraṇehissa kilesānaṃ tanubhāvo veditabbo – adhiccuppattiyā ca pariyuṭṭhānamandatāya cāti.

752“第二”是依计数和第二次生起而说为第二。“为了地的证得”是为了获得沙门果。第三、第四也是同样的道理。我们只将说明其差别。

Dutiyāyāti gaṇanavasenāpi dutiyuppattivasenāpi dutiyāya. Bhūmiyā pattiyāti sāmaññaphalassa paṭilābhatthāya. Tatiyacatutthesupi eseva nayo. Visesamattaṃyeva pana vakkhāma.

753“已知根”是指能了知的根。这是说，不超越由初道所了知的范围，仅对由该道所了知的那些四谛法进行认知的根。在其解释分中，应以此方法理解其义。在分类分中，与此一起共有九根。其余应依前述方法理解。

Aññindriyanti ājānanakaṃ indriyaṃ. Paṭhamamaggena ñātamariyādaṃ anatikkamitvā tesaṃyeva tena maggena ñātānaṃ catusaccadhammānaṃ jānanakaṃ indriyanti vuttaṃ hoti. Niddesavārepissa imināva nayena attho veditabbo. Koṭṭhāsavārepi imināva saddhiṃ navindriyāni honti. Sesaṃ purimanayeneva veditabbaṃ.

840第二道已完。

Dutiyamaggo niṭṭhito.

841第三道与第四道

Tatiyacatutthamaggā

362362. 在第三道中，“为无余断除”是指为了彻底断除那些由斯陀含道所减弱了的结缚。

362. Tatiye anavasesappahānāyāti tesaṃyeva sakadāgāmimaggena tanubhūtānaṃ saṃyojanānaṃ nissesapajahanatthāya.

755在第四道中，“为无余断除色贪、无色贪、慢、掉举、无明”是指为了彻底断除这五种上分结。其中，色贪是对色界存在的欲贪。无色贪是对无色界存在的欲贪。慢是指被阿罗汉道所断除的慢。掉举和无明也是如此。在这两道中，第九根即是已知根。

Catutthe rūparāgaarūparāgamānauddhaccaavijjāya anavasesappahānāyāti etesaṃ pañcannaṃ uddhambhāgiyasaṃyojanānaṃ nissesapajahanatthāya. Tattha rūparāgoti rūpabhave chandarāgo. Arūparāgoti arūpabhave chandarāgo. Mānoti arahattamaggavajjhako māno eva. Tathā uddhaccāvijjā. Imesupi dvīsu maggesu navamaṃ aññindriyameva hoti.

844四道之千数

Catumagganayasahassaṃ

756在一切道中，按句次第共有六十句，加上四种决定要素则成六十四。但若不混杂，则为三十三。分类分和空分是通常的。正如在初道中那样，在第二道等中也有千种理趣。法王以四个千种理趣分别显示了四道。

Sabbamaggesu padapaṭipāṭiyā samasaṭṭhipadāni, catūhi apaṇṇakaṅgehi saddhiṃ catusaṭṭhi honti. Asambhinnato pana tettiṃsa. Koṭṭhāsavārasuññatavārā pākatikā eva. Yathā ca pana paṭhamamagge evaṃ dutiyādīsupi nayasahassamevāti cattāro magge catūhi nayasahassehi bhājetvā dassesi dhammarājā.

757然而，在谛分别中，依这些（根）而安立了六万种出世间理趣。在念处分别中，安立了二万种出世间理趣；在正勤分别中，二万种；在神足分别中，三万二千种；在觉支分别中，三万二千种；在道支分别中，二万八千种出世间理趣，都是依这些（根）而安立的。

Saccavibhaṅge pana saṭṭhi nayasahassāni lokuttarāni imesaṃ eva vasena nikkhittāni. Satipaṭṭhānavibhaṅge vīsati nayasahassāni lokuttarāni, sammappadhānavibhaṅge vīsati, iddhipādavibhaṅge dvattiṃsa, bojjhaṅgavibhaṅge dvattiṃsa, maggaṅgavibhaṅge aṭṭhavīsati nayasahassāni lokuttarāni imesaṃ eva vasena nikkhittāni.

758然而在此处，四道中仅有四种千理趣。其中，在初禅的初道中，分析了八支；第二道等也是如此。其中，在初道中，正见断除邪见，故为正见。正思维等也应理解为以断除邪思维等为义。如此，若有人说：“由于初道已断除六十二种邪见，更上的三道已无应断的邪见。那么，那里的‘正见’之名如何成立？”答：“正如毒药存在与否，药始终被称为药；同样，邪见存在与否，这始终名为正见。”

Idha pana catūsu maggesu cattāriyeva nayasahassāni. Tesu paṭhamajjhānike paṭhamamagge aṭṭhaṅgāni bhājitāni; tathā dutiyādīsu. Tattha paṭhamamagge sammādiṭṭhi micchādiṭṭhiṃ pajahatīti sammādiṭṭhi. Sammāsaṅkappādayopi micchāsaṅkappādīnaṃ pajahanaṭṭheneva veditabbā. Evaṃ sante ‘paṭhamamaggeneva dvāsaṭṭhiyā diṭṭhigatānaṃ pahīnattā uparimaggattayena pahātabbā diṭṭhi nāma natthi. Tattha sammādiṭṭhīti nāmaṃ kathaṃ hotī’ti? ‘Yathā visaṃ atthi vā, hotu mā vā, agado agado tveva vuccati, evaṃ micchādiṭṭhi atthi vā, hotu mā vā, ayaṃ sammādiṭṭhi eva nāma’.

759如果这样，那仅是名称而已，但在更上的三道中，正见将无作用，道支便不圆满。因此，正见必须完成其作用，道支必须圆满。在此，正见的作用应依所得之法来说明。因为存在一种被更上三道所断除的慢，它住立于见的地位。那（正见）断除该慢，故为正见。在须陀洹道中，正见断除邪见。然而，须陀洹有被斯陀含道所断除的慢，它住立于见的地位；那（正见）断除该慢，故为正见。他还有与七种不善心俱生的思维，与这些心俱生的有语行、身行、受用缘、俱生精进、无念状态、俱生心一境性。这些名为邪思维等，在斯陀含道中，以断除它们而成为正思维等，应如此理解。如此，在斯陀含道中，八支完成了各自的作用而成就。斯陀含有被阿那含道所断除的慢，它住立于见的地位。他还有与七种心俱生的思维等。以断除它们，在阿那含道中，八支完成了各自的作用，应如此理解。阿那含有被阿罗汉道所断除的慢，它住立于见的地位。他还有五种不善心，与这些心俱生的有思维等。以断除它们，在阿罗汉道中，八支完成了各自的作用，应如此理解。

‘Yadi evaṃ nāmamattamevetaṃ hoti, uparimaggattaye pana sammādiṭṭhiyā kiccābhāvo āpajjati, maggaṅgāni na paripūrenti, tasmā sammādiṭṭhi sakiccakā kātabbā maggaṅgāni pūretabbānī’ti. Sakiccakā cettha sammādiṭṭhi yathālābhaniyamena dīpetabbā. Uparimaggattayavajjho hi eko māno atthi, so diṭṭhiṭṭhāne tiṭṭhati. Sā taṃ mānaṃ pajahatīti sammādiṭṭhi. Sotāpattimaggasmiñhi sammādiṭṭhi micchādiṭṭhiṃ pajahati. Sotāpannassa pana sakadāgāmimaggavajjho māno atthi, so diṭṭhiṭṭhāne tiṭṭhati sā taṃ mānaṃ pajahatīti sammādiṭṭhi. Tasseva sattaakusalacittasahajāto saṅkappo atthi. Teheva cittehi vācaṅgacopanaṃ atthi, kāyaṅgacopanaṃ atthi , paccayaparibhogo atthi, sahajātavāyāmo atthi, asatibhāvo atthi, sahajātacittekaggatā atthi. Ete micchāsaṅkappādayo nāma sakadāgāmimagge sammāsaṅkappādayo. Tesaṃ pahānena sammāsaṅkappādayoti veditabbā. Evaṃ sakadāgāmimagge aṭṭhaṅgāni sakiccakāni katvā āgatāni. Sakadāgāmissa anāgāmimaggavajjho māno atthi. So diṭṭhiṭṭhāne tiṭṭhati. Tasseva sattahi cittehi sahajātā saṅkappādayo. Tesaṃ pahānena anāgāmimagge aṭṭhannaṃ aṅgānaṃ sakiccakatā veditabbā. Anāgāmissa arahattamaggavajjho māno atthi. So diṭṭhiṭṭhāne tiṭṭhati. Yāni panassa pañca akusalacittāni, tehi sahajātā saṅkappādayo. Tesaṃ pahānena arahattamagge aṭṭhannaṃ aṅgānaṃ sakiccakatā veditabbā.

760在这四道中，以初道见到了四谛。关于“更上的三道是见已见者，还是见未见者？”诸师有一致的论说：“见已见者。”然而，诡辩者说：“见未见者。”应问他：“在初道中，你分析的是哪一根？”若他知道，会说：“未知当知根。”再问：“在更上的道中是哪一根？”即使被问，他也会说：“已知根。”应对他说：“如果存在见未见谛的情况，那么在更上的道中，你也应分析为未知当知根。这样你的问题才一致。”又问：“是断除不同的烦恼，还是断除已断除的？”答：“断除不同的。”若说“断除不同的”，则他断除未断的烦恼，也见未见的谛。应问持此说者：“谛有多少？”若他知道，会说：“四种。”应对他说：“在你的主张中，会变成十六种谛。你见到了诸佛也未见的。你名为多谛者。不要这样执取。见谛并无前所未见者，然而烦恼是在未断除时断除的。”

Imesu catūsu maggesu paṭhamamaggena cattāri saccāni diṭṭhāni. ‘Uparimaggattayaṃ diṭṭhakameva passati, adiṭṭhakaṃ passatī’ti diṭṭhakameva passatīti ayaṃ ācariyānaṃ samānatthakathā. Vitaṇḍavādī panāha ‘adiṭṭhaṃ passatī’ti. So vattabbo – ‘paṭhamamagge katamaṃ indriyaṃ bhājesī’ti? Jānamāno ‘anaññātaññassāmītindriya’nti vakkhati. ‘Uparimaggesu katara’nti? Vuttepi ‘aññindriya’nti vakkhati. So vattabbo – ‘adiṭṭhasaccadassane sati uparimaggesupi anaññātaññassāmītindriyameva bhājehi. Evaṃ te pañho samessatī’ti. ‘Kilese pana aññe añño pajahati; pahīne eva pajahatī’ti? ‘Aññe añño pajahatī’ti. ‘Yadi aññe añño, appahīne kilese pajahati. Saccānipi adiṭṭhāneva passatī’ti evaṃvādī puggalo pucchitabbo – ‘saccāni nāma katī’ti? Jānanto ‘cattārī’ti vakkhati. So vattabbo – ‘tava vāde soḷasa saccāni āpajjanti. Tvaṃ buddhehipi adiṭṭhaṃ passasi. Bahusaccako nāma tvaṃ. Evaṃ mā gaṇha. Saccadassanaṃ nāma apubbaṃ natthi, kilese pana appahīne pajahatī’ti.

761在此，关于谛见无有前例，取了一个名为“宝箱喻”的譬喻：据说，有一个人将四个宝箱放在宝库中。他在夜间因箱中之事而生起需要，便打开门，点燃灯，当灯光驱散黑暗、宝箱变得清晰可见时，他在那里办完事后，关上门离开了。之后黑暗再次笼罩。第二次、第三次他也同样做了。第四次，门开着，黑暗中宝箱不显现，正当他思量时，太阳升起了，在阳光驱散黑暗后，他在宝箱处办完事便离开了。

Tattha saccadassanassa apubbābhāve peḷopamaṃ nāma gahitaṃ – ekassa kira cattāro ratanapeḷā sāragabbhe ṭhapitā. So rattibhāge peḷāsu uppannakicco dvāraṃ vivaritvā, dīpaṃ jāletvā, dīpena vihate andhakāre, peḷāsu pākaṭabhāvaṃ gatāsu, tāsu kiccaṃ katvā dvāraṃ pidahitvā gato. Puna andhakāraṃ avatthari. Dutiyavārepi tatiyavārepi tatheva akāsi. Catutthavāre dvāre vivaṭe andhakāre peḷā na paññāyantīti vīmaṃsantasseva sūriyo uggañchi, sūriyobhāsena vihate andhakāre peḷāsu kiccaṃ katvā pakkāmi.

762其中，四个宝箱如同四圣谛。在它们上面生起事务时，开门之时如同导向须陀洹道之观禅的引发之时。黑暗如同遮蔽圣谛的无明。灯光如同须陀洹道之光。黑暗被驱散后，那个人对宝箱的清晰可见，如同道智对圣谛的清晰可见。然而，道智所清晰了知的，对于具道者个人来说，就是清晰了知的。在宝箱处办完事离开之时，如同须陀洹道断除自身应断的烦恼后灭尽之时。黑暗再次笼罩，如同遮蔽上三道所应断之圣谛的无明。

Tattha cattāro peḷā viya cattāri saccāni. Tāsu kicce uppanne dvāravivaraṇakālo viya sotāpattimaggassa vipassanābhinīharaṇakālo. Andhakāraṃ viya saccapaṭicchādakatamaṃ. Dīpo bhāso viya sotāpattimaggobhāso. Vihate andhakāre tassa purisassa peḷānaṃ pākaṭabhāvo viya maggañāṇassa saccānaṃ pākaṭabhāvo. Maggañāṇassa pākaṭāni pana maggasamaṅgissa puggalassa pākaṭāneva honti. Peḷāsu kiccaṃ katvā gatakālo viya sotāpattimaggassa attanā pahātabbakilese pajahitvā niruddhakālo. Puna andhakārāvattharaṇaṃ viya uparimaggattayavajjhasaccapaṭicchādakatamaṃ.

763第二次开门之时，如同导向斯陀含道之观禅的引发之时。灯光如同斯陀含道之光。在宝箱处办完事离开之时，如同斯陀含道断除自身应断的烦恼后灭尽之时。黑暗再次笼罩，如同遮蔽上二道所应断之圣谛的无明。

Dutiyavāre dvāravivaraṇakālo viya sakadāgāmimaggassa vipassanābhinīharaṇakālo. Dīpobhāso viya sakadāgāmimaggobhāso. Peḷāsu kiccaṃ katvā gatakālo viya sakadāgāmimaggassa attanā pahātabbakilese pajahitvā niruddhakālo. Puna andhakārāvattharaṇaṃ viya uparimaggadvayavajjhasaccapaṭicchādakatamaṃ.

764第三次开门之时，如同导向阿那含道之观禅的引发之时。灯光如同阿那含道之光。在宝箱处办完事离开之时，如同阿那含道断除自身应断的烦恼后灭尽之时。黑暗再次笼罩，如同遮蔽上阿拉汉道所应断之圣谛的无明。

Tatiyavāre dvāravivaraṇakālo viya anāgāmimaggassa vipassanābhinīharaṇakālo. Dīpobhāso viya anāgāmimaggobhāso. Peḷāsu kiccaṃ katvā gatakālo viya anāgāmimaggassa attanā pahātabbakilese pajahitvā niruddhakālo. Puna andhakārāvattharaṇaṃ viya upariarahattamaggavajjhasaccapaṭicchādakatamaṃ.

765第四次开门之时，如同导向阿拉汉道之观禅的引发之时。太阳升起如同阿拉汉道的生起。驱散黑暗如同阿拉汉道驱除遮蔽圣谛的无明。黑暗被驱散后，那些宝箱的清晰可见，如同阿拉汉道智对四圣谛的清晰可见。然而，智所清晰了知的，对于个人来说，就是清晰了知的。在宝箱处办完事离开之时，如同阿拉汉道断尽一切烦恼。从太阳升起开始，光明持续流转之时，如同从阿拉汉道生起之时开始，不再有遮蔽圣谛的无明之状态。这是关于谛见无有前例的譬喻。

Catutthavāre dvāravivaraṇakālo viya arahattamaggassa vipassanābhinīharaṇakālo. Sūriyuggamanaṃ viya arahattamagguppādo. Andhakāravidhamanaṃ viya arahattamaggassa saccapaṭicchādakatamavinodanaṃ . Vihate andhakāre tassa peḷānaṃ pākaṭabhāvo viya arahattamaggañāṇassa catunnaṃ saccānaṃ pākaṭabhāvo. Ñāṇassa pākaṭāni pana puggalassa pākaṭāneva honti. Peḷāsu kiccaṃ katvā gatakālo viya arahattamaggassa sabbakilesakhepanaṃ. Sūriyuggamanato paṭṭhāya ālokasseva pavattikālo viya arahattamaggassa uppannakālato paṭṭhāya puna saccapaṭicchādakatamābhāvo . Idaṃ tāva saccadassanassa apubbābhāve opammaṃ.

766因为只是看见已见的。在“然而，不同的烦恼由不同的道断除”这里，取了一个名为“碱水喻”的譬喻。有一个人将一件脏衣服交给洗衣匠。洗衣匠用了三种碱水：碱水、灰碱水、牛粪碱水，知道衣服已被碱水浸蚀后，在水中漂洗，冲走了粗大的污垢。之后，认为还不清净，便第二次同样用那些碱水处理，在水中漂洗，冲走了较细的污垢。之后，认为还不清净，便第三次用那些碱水处理，在水中漂洗，冲走了更细的污垢。之后，认为还不清净，便第四次用那些碱水处理，在水中漂洗，连进入纤维内部的污垢也彻底冲走，然后交给了主人。主人将其放入香匣中，在想用的时候随时穿着。

Diṭṭhakameva hi passati. ‘Kilese pana aññe añño pajahatī’ti ettha khāropamaṃ nāma gahitaṃ. Eko puriso kiliṭṭhaṃ vatthaṃ rajakassa adāsi. Rajako ūsakhāraṃ chārikakhāraṃ gomayakhāranti tayo khāre datvā khārehi khāditabhāvaṃ ñatvā udake vikkhāletvā oḷārikoḷārikaṃ malaṃ pavāhesi. Tato na tāva parisuddhanti dutiyampi tatheva khāre datvā, udake vikkhāletvā, tato nātisaṇhataraṃ malaṃ pavāhesi. Tato na tāva parisuddhanti tatiyampi te khāre datvā udake vikkhāletvā tato saṇhataraṃ malaṃ pavāhesi. Tato na tāva parisuddhanti catutthampi te khāre datvā, udake vikkhāletvā aṃsuabbhantaragatampi nissesaṃ malaṃ pavāhetvā sāmikassa adāsi. So gandhakaraṇḍake pakkhipitvā icchiticchitakāle paridahati.

767其中，脏衣服如同随烦恼的心。给予三种碱水之时，如同在三种随观中业处的运作之时。在水中漂洗后冲走粗大的污垢，如同以须陀洹道断除五下分结。第二次再给予那些碱水，如同认为“此心还不清净”而在那三种随观中继续业处的运作。之后冲走较细的污垢，如同以斯陀含道断除粗重的二结。之后认为“衣服还不清净”而再次给予三种碱水，如同认为“此心还不清净”而在那三种随观中继续业处的运作。之后冲走更细的污垢，如同以阿那含道断除微细的二结。认为“衣服还不清净”而再次给予三种碱水，如同认为“此心还不清净”而在那三种随观中继续业处的运作。之后通过漂洗，连进入纤维内部的污垢也冲走，将清净如银板般的衣服放入香匣，在想用的时候随时穿着，如同以阿拉汉道断尽八种烦恼后，清净的无漏心在想住于果等至之住时，随时安住而度过。这是“不同的道断除不同的烦恼”在此处的譬喻。这也被说过：

Tattha kiliṭṭhavatthaṃ viya kilesānugataṃ cittaṃ. Tividhakhāradānakālo viya tīsu anupassanāsu kammassa pavattanakālo. Udake vikkhāletvā oḷārikoḷārikamalappavāhanaṃ viya sotāpattimaggena pañcakilesakhepanaṃ. Dutiyampi tesaṃ khārānaṃ anuppadānaṃ viya ‘na tāva parisuddhaṃ idaṃ citta’nti tāsuyeva tīsu anupassanāsu kammappavattanaṃ. Tato nātisaṇhataramalappavāhanaṃ viya sakadāgāmimaggena oḷārikasaṃyojanadvayakhepanaṃ. Tato ‘na tāva parisuddhaṃ vattha’nti puna khārattayadānaṃ viya ‘na tāva parisuddhaṃ idaṃ citta’nti tāsuyeva tīsu anupassanāsu kammappavattanaṃ. Tato saṇhataramalappavāhanaṃ viya anāgāmimaggena aṇusahagatasaṃyojanadvayakhepanaṃ. ‘Na tāva parisuddhaṃ vattha’nti puna khārattayadānaṃ viya ‘na tāva parisuddhaṃ idaṃ citta’nti tāsuyeva tīsu anupassanāsu kammappavattanaṃ. Tato vikkhālanena aṃsuabbhantaragate male pavāhetvā parisuddhassa rajatapaṭṭasadisassa gandhakaraṇḍake nikkhittassa vatthassa icchiticchitakkhaṇe paridahanaṃ viya arahattamaggena aṭṭhannaṃ kilesānaṃ khepitattā parisuddhassa khīṇāsavacittassa icchiticchitakkhaṇe phalasamāpattivihārena vītināmanaṃ. Idaṃ ‘aññe añño kilese pajahatī’ti ettha opammaṃ. Vuttampi cetaṃ –

768譬如，贤友，一件被污垢沾染的脏衣服，其主人把它交给洗衣匠。洗衣匠用碱水、或灰汁、或牛粪充分搓揉后，在清水中漂洗。虽然那件衣服变得洁净、清白，但它仍然带有未除尽的细微碱味、或灰汁味、或牛粪味。洗衣匠把它交还给主人。主人把它存放在熏过香的匣子里。它原本带有的未除尽的细微碱味、或灰汁味、或牛粪味，也就随之断除。同样地，贤友，虽然圣弟子已断除五下分结，但在五取蕴上，仍然带有未除尽的细微‘我是’之慢、‘我是’之欲、‘我是’之随眠。他随后于五取蕴安住于观生灭：‘如此是色，如此是色的集起，如此是色的灭去；如此是受……如此是想……如此是行……如此是识，如此是识的集起，如此是识的灭去。’当他如此于五取蕴安住于观生灭时，他原本在五取蕴上带有的未除尽的细微‘我是’之慢、‘我是’之欲、‘我是’之随眠，也就随之断除。

‘‘Seyyathāpi , āvuso, vatthaṃ saṃkiliṭṭhaṃ malaggahitaṃ, tamenaṃ sāmikā rajakassa anupadajjeyyuṃ. Tamenaṃ rajako ūse vā khāre vā gomaye vā sammadditvā acche udake vikkhāleti. Kiñcāpi taṃ hoti vatthaṃ parisuddhaṃ pariyodātaṃ, atha khvassa hotiyeva ‘aṇusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato’. Tamenaṃ rajako sāmikānaṃ deti. Tamenaṃ sāmikā gandhaparibhāvite karaṇḍake nikkhipanti. Yopissa hoti aṇusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato, sopi samugghātaṃ gacchati. Evameva kho, āvuso, kiñcāpi ariyasāvakassa pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti, atha khvassa hotiyeva pañcasu upādānakkhandhesu aṇusahagato ‘asmī’ti māno, ‘asmī’ti chando, ‘asmī’ti anusayo asamūhato, so aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā iti saññā iti saṅkhārā iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Tassimesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu aṇusahagato ‘asmī’ti māno, ‘asmī’ti chando, ‘asmī’ti anusayo asamūhato, sopi samugghātaṃ gacchatī’’ti (saṃ. ni. 3.89).

769其中，由须陀洹道断除五种不善心，连同以心所方式生起的恶法。由斯陀含道，两种忧俱心变得薄弱，连同以心所方式生起的恶法。由阿那含道，那些（两种忧俱心）被彻底断除，连同相应之法。由阿罗汉道，断除五种不善心，连同以心所方式生起的恶法。从这十二种不善心被断除之时起，漏尽者不再有以心所方式随后生起的烦恼。

Tattha sotāpattimaggena pañca akusalacittāni pahīyanti saddhiṃ cittaṅgavasena uppajjanakapāpadhammehi. Sakadāgāmimaggena dve domanassasahagatacittāni tanukāni bhavanti saddhiṃ cittaṅgavasena uppajjanakapāpadhammehi. Anāgāmimaggena tāniyeva pahīyanti saddhiṃ sampayuttadhammehi. Arahattamaggena pañca akusalacittāni pahīyanti saddhiṃ cittaṅgavasena uppajjanakapāpadhammehi. Imesaṃ dvādasannaṃ akusalacittānaṃ pahīnakālato paṭṭhāya khīṇāsavassa cittaṅgavasena puna pacchatopavattanakakileso nāma na hoti.

770这里有一个譬喻——据说有一位大国王，在边境设置防卫后，住在大都城中享受王权。后来他的边境发生叛乱。那时，十二名盗贼首领与成千上万人一起掠夺国土。边境居民和大臣们派人向国王报告：‘边境叛乱了。’国王送去命令：‘你们放手去捉拿，我会为你们提供所需。’他们在第一次交战中，便连同成千上万人一起杀死了五名盗贼首领。其余七人带着各自的随从逃入山中。大臣们将此事报告给国王。

Tatridaṃ opammaṃ – eko kira mahārājā paccante ārakkhaṃ datvā mahānagare issariyaṃ anubhavanto vasati. Athassa paccanto kuppi. Tasmiṃ samaye dvādasa corajeṭṭhakā anekehi purisasahassehi saddhiṃ raṭṭhaṃ vilumpanti. Paccantavāsino mahāmattā ‘paccanto kupito’ti rañño pahiṇiṃsu. Rājā ‘vissaṭṭhā gaṇhatha, ahaṃ tumhākaṃ kattabbaṃ karissāmī’ti sāsanaṃ pahiṇi . Te paṭhamasampahāreneva anekehi purisasahassehi saddhiṃ pañca corajeṭṭhake ghātayiṃsu. Sesā satta janā attano attano parivāre gahetvā pabbataṃ pavisiṃsu. Amaccā taṃ pavattiṃ rañño pesayiṃsu.

771国王说：‘我知道你们应做之事，你们也去捉拿他们’，并送去财物。他们在第二次交战中击杀了二名盗贼首领，也削弱了他们的随从。他们全都逃散，躲入山中。大臣们也将此事报告给国王。

Rājā ‘tumhākaṃ kattabbayuttaṃ ahaṃ jānissāmi, tepi gaṇhathā’ti dhanaṃ pahiṇi. Te dutiyasampahārena dve corajeṭṭhake pahariṃsu, parivārepi tesaṃ dubbale akaṃsu. Te sabbepi palāyitvā pabbataṃ pavisiṃsu. Tampi pavattiṃ amaccā rañño pesayiṃsu.

772国王又送去财物说：‘放手去捉拿。’他们在第三次交战中，连同其同伙一起杀死了二名盗贼首领，并将此事报告给国王。

Puna rājā ‘vissaṭṭhā gaṇhantū’ti dhanaṃ pahiṇi. Te tatiyasampahārena saddhiṃ sahāyapurisehi dve corajeṭṭhake ghātayitvā taṃ pavattiṃ rañño pesayiṃsu.

773国王又送去财物说：‘放手去捉拿剩下的。’他们在第四次交战中，连同随从一起杀死了五名盗贼首领。自从十二名盗贼首领被杀之后，再也没有盗贼了。国土安宁，人们仿佛在怀中让孩子跳舞般生活。国王由战胜的勇士们围绕，登上妙胜宫殿，享受大财富。

Puna rājā ‘avasese vissaṭṭhā gaṇhantū’ti dhanaṃ pahiṇi. Te catutthasampahārena saparivāre pañca corajeṭṭhake ghātayiṃsu. Dvādasannaṃ corajeṭṭhakānaṃ ghātitakālato paṭṭhāya koci coro nāma natthi. Khemā janapadā ure putte naccentā maññe viharanti. Rājā vijitasaṅgāmehi yodhehi parivuto varapāsādagato mahāsampattiṃ anubhavi.

774其中，大国王如同法王。边境居民和大臣如同修行者善男子。十二名盗贼首领如同十二种不善心。他们的同伙成千上万人如同以心所方式生起的恶法。国王得知‘边境叛乱了’而派遣（命令）之时，如同当所缘上生起烦恼时，向导师报告‘尊者，我生起了烦恼’之时。‘放手去捉拿’并给予财物，如同法王教导业处：‘比丘，调伏烦恼。’连同随从的五名盗贼首领被杀之时，如同由须陀洹道断除五种相应不善心。

Tattha mahanto rājā viya dhammarājā. Paccantavāsino amaccā viya yogāvacarā kulaputtā. Dvādasa corajeṭṭhakā viya dvādasa akusalacittāni. Tesaṃ sahāyā anekasahassapurisā viya cittaṅgavasena uppajjanakapāpadhammā. Rañño paccanto kupitoti pahitakālo viya ārammaṇe kilesesu uppannesu ‘bhante, kileso me uppanno’ti satthu ārocanakālo. ‘Vissaṭṭhā gaṇhantū’ti dhanadānaṃ viya ‘kilese niggaṇha bhikkhū’ti dhammarañño kammaṭṭhānācikkhanaṃ. Saparivārānaṃ pañcannaṃ corajeṭṭhakānaṃ ghātitakālo viya sotāpattimaggena sampayuttānaṃ pañcannaṃ akusalacittānaṃ pahānaṃ.

775再次向国王报告情况，如同向正等觉者报告所证得的功德。‘也捉拿剩下的’并再次给予财物，如同世尊教导斯陀含道的观智。第二次交战中连同随从的二名盗贼首领被削弱，如同由斯陀含道使二种相应忧俱心变得薄弱。

Puna rañño pavattipesanaṃ viya sammāsambuddhassa paṭiladdhaguṇārocanaṃ. ‘Sesake ca gaṇhantū’ti puna dhanadānaṃ viya bhagavato sakadāgāmimaggassa vipassanācikkhanaṃ. Dutiyasampahārena saparivārānaṃ dvinnaṃ corajeṭṭhakānaṃ dubbalīkaraṇaṃ viya sakadāgāmimaggena sasampayuttānaṃ dvinnaṃ domanassacittānaṃ tanubhāvakaraṇaṃ.

776再次向国王报告情况，如同向导师报告所证得的功德。‘放手去捉拿’并再次给予财物，如同世尊教导阿那含道的观智。第三次交战中连同随从的二名盗贼首领被杀，如同由阿那含道断除二种相应忧俱心。

Puna rañño pavattipesanaṃ viya satthu paṭiladdhaguṇārocanaṃ. ‘Vissaṭṭhā gaṇhantū’ti puna dhanadānaṃ viya bhagavato anāgāmimaggassa vipassanācikkhanaṃ. Tatiyasampahārena saparivārānaṃ dvinnaṃ corajeṭṭhakānaṃ ghātanaṃ viya anāgāmimaggena sasampayuttānaṃ dvinnaṃ domanassacittānaṃ pahānaṃ.

777又如国王发动征伐后，对如来所获功德的赞扬；‘放开他们吧’的再次布施财富，犹如世尊对阿罗汉道与观智的阐明。以第四种打击，从五贼首及其随从被杀之时起，国土安宁，犹如以阿罗汉道断除与五不善心相应之法后，从十二不善心被断除之时起，依心所生之不善法不复存在。国王战胜后，被大臣众围绕，在殊胜宫殿中享受大富贵，犹如断尽烦恼的法王被漏尽者围绕，在空、无相、无愿等定中，随其所欲享受果等至之乐，应如此了知。

Puna rañño pavattipesanaṃ viya tathāgatassa paṭiladdhaguṇārocanaṃ. ‘Vissaṭṭhā gaṇhantū’ti puna dhanadānaṃ viya bhagavato arahattamaggassa vipassanācikkhanaṃ. Catutthasampahārena saparivārānaṃ pañcannaṃ corajeṭṭhakānaṃ ghātitakālato paṭṭhāya janapadassa khemakālo viya arahattamaggena sasampayuttesu pañcasu akusalacittesu pahīnesu dvādasannaṃ akusalacittānaṃ pahīnakālato paṭṭhāya puna cittaṅgavasena uppajjanakassa akusaladhammassa abhāvo. Rañño vijitasaṅgāmassa amaccagaṇaparivutassa varapāsāde mahāsampattianubhavanaṃ viya khīṇāsavaparivutassa dhammarañño suññataanimittaappaṇihitabhedesu samāpattisukhesu icchiticchitaphalasamāpattisukhānubhavanaṃ veditabbanti.

867「善法」句之解释已完。

Kusalā dhammātipadassa vaṇṇanā niṭṭhitā.

778不善句

Akusalapadaṃ

779法分别说之论

Dhammuddesavārakathā

870第一心

Paṭhamacittaṃ

365365. 现在为了分解显示不善法句，开始‘哪些法是不善的’等。其中，法的确定等分章类别，以及前文所出诸词的意义判定，应如前文所述方式了知。然而，我们只将在各处解说其特殊之处。其中，在时的确定中，首先，因为不善不像善那样有地的差别，所以即使它唯是欲界的，也未说为‘欲界’。与见相应：此处，见本身即是‘见取’，如‘粪取、尿取’等（增支部9.11）的说法。或者，由于无所应往，此仅为见之所在，故为见取。与此相应，即与见取相应。

365. Idāni akusaladhammapadaṃ bhājetvā dassetuṃ katame dhammā akusalātiādi āraddhaṃ. Tattha dhammavavatthānādivārappabhedo ca heṭṭhā āgatānaṃ padānaṃ atthavinicchayo ca heṭṭhā vuttanayeneva veditabbo. Tattha tattha pana visesamattameva vaṇṇayissāma. Tattha samayavavatthāne tāva yasmā, kusalassa viya, akusalassa bhūmibhedo natthi, tasmā ekantaṃ kāmāvacarampi samānaṃ etaṃ ‘kāmāvacara’nti na vuttaṃ. Diṭṭhigatasampayuttanti ettha diṭṭhi eva diṭṭhigataṃ ‘gūthagataṃ muttagata’ntiādīni (a. ni. 9.11) viya. Gantabbābhāvato vā diṭṭhiyā gatamattamevetantipi diṭṭhigataṃ. Tena sampayuttaṃ diṭṭhigatasampayuttaṃ.

781其中，应知此称为见取的邪见，由听闻非法、恶友、不欲见圣者等因，以及不如理作意等因而生起。即：那些与邪见言论相应的非法，由于以极度尊重为先、超越中道、无有审察的听闻；那些见有缺失的恶友，由于名为与彼等交往的恶友关系；由于不欲见佛等圣者及善士；由于对四念处等分类的圣法不精通；由于对别解脱律仪、根律仪、念律仪、智律仪、断律仪等分类的圣法及善士法，以名为律仪破坏的不律仪；由于被那些因所熏习的不如理作意；以及由于热衷于怪异、吉祥等，此邪见生起，应如此了知。而此心的无行状态，应如前文所述方式了知。

Tattha asaddhammasavanaṃ, akalyāṇamittatā, ariyānaṃ adassanakāmatādīni ayoniso manasikāroti evamādīhi kāraṇehi imassa diṭṭhigatasaṅkhātassa micchādassanassa uppatti veditabbā. Ye hi ete diṭṭhivādapaṭisaṃyuttā asaddhammā tesaṃ bahumānapubbaṅgamena atikkantamajjhattena upaparikkhārahitena savanena, ye ca diṭṭhivipannā akalyāṇamittā taṃsampavaṅkatāsaṅkhātāya akalyāṇamittatāya, buddhādīnaṃ ariyānañceva sappurisānañca adassanakāmatāya catusatipaṭṭhānādibhede ariyadhamme akovidattena pātimokkhasaṃvaraindriyasaṃvarasatisaṃvarañāṇasaṃvarapahānasaṃvarappabhede ariyadhamme ceva sappurisadhamme ca saṃvarabhedasaṅkhātena avinayena teheva kāraṇehi paribhāvitena ayoniso manasikārena kotūhalamaṅgalādipasutatāya ca etaṃ uppajjatīti veditabbaṃ. Asaṅkhārabhāvo panassa cittassa heṭṭhā vuttanayeneva veditabbo.

782在法分别说中，‘触’即与不善心俱生之触。受等亦同此理。如是，此等与前者的差别唯在于不善而已。

Dhammuddesavāre phassoti akusalacittasahajāto phasso. Vedanādīsupi eseva nayo. Iti akusalamattameva etesaṃ purimehi viseso.

783‘心有专一’：即使在杀生等中，心亦以不散乱的状态而有专一。因为人们令心专注，成为不散乱，将不偏离的刀剑投向有情的身体；极专注者偷取他人财物；以一味之心行邪淫。如此，即使在不善的转起中，心亦有专一。

Cittassekaggatā hotīti pāṇātipātādīsupi avikkhittabhāvena cittassa ekaggatā hoti. Manussā hi cittaṃ samādahitvā avikkhittā hutvā avirajjhamānāni satthāni pāṇasarīresu nipātenti, susamāhitā paresaṃ santakaṃ haranti, ekarasena cittena micchācāraṃ āpajjanti. Evaṃ akusalappavattiyampi cittassa ekaggatā hoti.

784‘邪见’：即非真实的见，或因偏离而执取，故为虚妄的见，是邪见。或因带来不利，为智者所厌恶的见，亦是邪见。邪思惟等亦同此理。再者，他们以此邪观，或自身邪观，或此仅为邪观，故为邪见。此邪见以不如理执著为相，以执取为味，以邪执著为现起，以不欲见圣者等为足处；应视为最上的过失。在邪思惟等中，‘邪’字仅为差别。其余应如善法章中所说之理了知。

Micchādiṭṭhīti ayāthāvadiṭṭhi, virajjhitvā gahaṇato vā vitathā diṭṭhi micchādiṭṭhi. Anatthāvahattā paṇḍitehi jigucchitā diṭṭhītipi micchādiṭṭhi. Micchāsaṅkappādīsupi eseva nayo. Apica micchā passanti tāya, sayaṃ vā micchā passati, micchādassanamattameva vā esāti micchādiṭṭhi. Sā ayoniso abhinivesalakkhaṇā, parāmāsarasā, micchābhinivesapaccupaṭṭhānā, ariyānaṃ adassanakāmatādipadaṭṭhānā; paramaṃ vajjanti daṭṭhabbā. Micchāsaṅkappādīsu ‘micchā’ti padamattameva viseso. Sesaṃ kusalādhikāre vuttanayeneva veditabbaṃ.

785‘无惭力、无愧力’：此处，‘力’的含义将在论释分中显明。其余者：不惭耻故为无惭。无惭的状态为无惭。无愧耻故为无愧。其中，无惭以不厌恶身恶行等为相，或以无羞耻为相。无愧以对彼等不畏惧为相，或以无怖畏为相。无惭即是力，故为无惭力。无愧即是力，故为无愧力。此是此处略义。广说则应依前文所述的对立面而了知。

Ahirikabalaṃanottappabalanti ettha balattho niddesavāre āvi bhavissati. Itaresu pana – na hiriyatīti ahiriko. Ahirikassa bhāvo ahirikaṃ. Na ottappaṃ anottappaṃ. Tesu ahirikaṃ kāyaduccaritādīhi ajigucchanalakkhaṇaṃ, alajjālakkhaṇaṃ vā. Anottappaṃ teheva asārajjanalakkhaṇaṃ anuttāsanalakkhaṇaṃ vā. Ahirikameva balaṃ ahirikabalaṃ. Anottappameva balaṃ anottappabalaṃ. Ayamettha saṅkhepattho. Vitthāro pana heṭṭhā vuttapaṭipakkhavasena veditabbo.

786以此而贪染，或自身贪染，或仅为贪染，故为贪。以此而愚痴，或自身愚痴，或仅为愚痴，故为痴。其中，贪以执取所缘为相，如猴胶；以粘著为味，如投于热锅的肉片；以不舍弃为现起，如油彩之染著；以于结缚法中见乐味为足处。当知此贪以渴爱之河增长，如急流之河趋向大海，唯导至恶趣。

Lubbhanti tena, sayaṃ vā lubbhati, lubbhanamattameva vā tanti lobho. Muyhanti tena, sayaṃ vā muyhati, muyhanamattameva vā tanti moho. Tesu lobho ārammaṇaggahaṇalakkhaṇo makkaṭālepo viya, abhisaṅgaraso tattakapāle khittamaṃsapesi viya, apariccāgapaccupaṭṭhāno telañjanarāgo viya, saṃyojaniyadhammesu assādadassanapadaṭṭhāno. So taṇhānadībhāvena vaḍḍhamāno, sīghasotā nadī viya mahāsamuddaṃ, apāyameva gahetvā gacchatīti daṭṭhabbo.

787痴以心的盲目状态为相，或以无智为相；以不通达为味，或以遮蔽所缘自性为味；以不如理行持为现起，或以黑暗为现起；以不如理作意为足处。当知此为一切不善之根。

Moho cittassa andhabhāvalakkhaṇo aññāṇalakkhaṇo vā, asampaṭivedharaso ārammaṇasabhāvacchādanaraso vā, asammāpaṭipattipaccupaṭṭhāno andhakārapaccupaṭṭhāno vā, ayonisomanasikārapadaṭṭhāno. Sabbākusalānaṃ mūlanti daṭṭhabbo.

788依此而贪求，或自己贪求，或仅是贪求的状态本身，故为贪欲。它以想要将他人的成就据为己有为特相，以那种方式寻求为作用，以面向他人成就为现起，以对他人的成就乐著为近因。它确实现起为面向他人成就。当有乐著时，它便生起，应视为心对他人的成就如伸手般。

Abhijjhāyanti tāya, sayaṃ vā abhijjhāyati, abhijjhāyanamattameva vā esāti abhijjhā. Sā parasampattīnaṃ sakakaraṇaicchālakkhaṇā, tenākārena esanabhāvarasā, parasampatti-abhimukhabhāvapaccupaṭṭhānā, parasampattīsu abhiratipadaṭṭhānā. Parasampattiabhimukhā eva hi sā upaṭṭhahati. Tāsu ca abhiratiyā sati pavattati, parasampattīsu cetaso hatthappasāroviyāti daṭṭhabbā.

789在“有止”等句中，由于平息在其他事务中的散乱，故为止。在不善生起时，它策励心，故为策励。不散乱，故为不散乱。

Samatho hotītiādīsu aññesu kiccesu vikkhepasamanato samatho. Akusalappavattiyaṃ cittaṃ paggaṇhātīti paggāho. Na vikkhipatīti avikkhepo.

790在此心中，信、念、慧、六对等法未被摄受。为何？在不信的心中，没有净信。因此，信未被摄受。难道邪见者不信自己的老师吗？他们信。但那不名为信，仅是接受言词而已。从义理上说，那是未加审察，或是邪见。在没有念的心中，念不存在，故未被摄受。难道邪见者不记得自己所作之业吗？他们记得。但那不名为念。那纯粹是以那种方式生起的不善心。因此，念未被摄受。那么，为何在经典中说“邪念”？那是为了圆满邪道、邪性，由于不善蕴缺乏念，且是念的对立面，故在那里以方便说而说。依了义说，则无此。因此未被摄受。在愚痴的心中，慧不存在，故未被摄受。难道邪见者没有欺诳的慧吗？有。但那不是慧，那名为幻术。从义理上说，那即是渴爱。而此心是有不安的、沉重的、压抑的、粗硬的、僵硬的、不适业的、病态的、弯曲的、扭曲的。因此，轻安等六对未被摄受。

Imasmiṃ citte saddhā, sati, paññā, cha yugaḷakānīti ime dhammā na gahitā. Kasmā? Assaddhiyacitte pasādo nāma natthi. Tasmā tāva saddhā na gahitā. Kiṃ pana diṭṭhigatikā attano attano satthārānaṃ na saddahantīti? Saddahanti. Sā pana saddhā nāma na hoti, vacanasampaṭicchanamattamevetaṃ. Atthato anupaparikkhā vā hoti, diṭṭhi vā. Asatiyacitte pana sati natthīti na gahitā. Kiṃ diṭṭhigatikā attanā katakammaṃ na sarantīti? Saranti. Sā pana sati nāma na hoti. Kevalaṃ tenākārena akusalacittappavatti. Tasmā sati na gahitā. Atha kasmā ‘‘micchāsatī’’ti (dī. ni. 3.333; saṃ. ni. 5.1) suttante vuttā? Sā pana akusalakkhandhānaṃ sativirahitattā satipaṭipakkhattā ca micchāmaggamicchattānaṃ pūraṇatthaṃ tattha pariyāyena desanā katā. Nippariyāyena panesā natthi. Tasmā na gahitā. Andhabālacitte pana paññā natthīti na gahitā. Kiṃ diṭṭhigatikānaṃ vañcanāpaññā natthīti? Atthi. Na panesā paññā, māyā nāmesā hoti. Sā atthato taṇhāva. Idaṃ pana cittaṃ sadarathaṃ garukaṃ bhāriyaṃ kakkhaḷaṃ thaddhaṃ akammaññaṃ gilānaṃ vaṅkaṃ kuṭilaṃ. Tasmā passaddhādīni cha yugaḷakāni na gahitāni.

791至此，已依句序、以心所的方式，显示了巴利圣典中所载的三十二法。现在，为了显示或存法，而说“或复有彼于其时”等。其中，于一切不善心中，欲、胜解、作意、慢、嫉、悭、惛沉、睡眠、掉举、恶作，这十种是或存法，被称为“经中所来，于经句中所见”。而在此心中，欲、胜解、作意、掉举，这四种称为必定支的，是或存法。

Ettāvatā padapaṭipāṭiyā cittaṅgavasena pāḷiāruḷhāni dvattiṃsa padāni dassetvā idāni yevāpanakadhamme dassetuṃ ye vā pana tasmiṃ samayetiādimāha. Tattha sabbesupi akusalacittesu chando adhimokkho manasikāro māno issā macchariyaṃ thinaṃ middhaṃ uddhaccaṃ kukkuccanti ime daseva yevāpanakā honti dhammā, suttāgatā, suttapadesu dissareti vuttā. Imasmiṃ pana citte chando adhimokkho manasikāro uddhaccanti ime apaṇṇakaṅgasaṅkhātā cattārova yevāpanakā honti.

792其中，欲等如前所述的方式应知。只是那些是善的，这些是不善的。其余者，掉举的状态为“掉举”。它以心不寂静为特相，如被风吹动的水；以不稳固为作用，如被风吹动的旗帜；以散乱为现起，如被石击而扬起的灰；以对心不寂静的不如理作意为近因。应视为心的散乱。

Tattha chandādayo heṭṭhā vuttanayeneva veditabbā. Kevalañhi te kusalā, ime akusalā. Itaraṃ pana uddhatassa bhāvo ‘uddhaccaṃ’. Taṃ cetaso avūpasamalakkhaṇaṃ vātābhighātacalajalaṃ viya, anavaṭṭhānarasaṃ vātābhighātacaladhajapaṭākā viya, bhantattapaccupaṭṭhānaṃ pāsāṇābhighātasamuddhatabhasmā viya, cetaso avūpasame ayonisomanasikārapadaṭṭhānaṃ. Cittavikkhepoti daṭṭhabbaṃ.

793如此，触等三十二法，以及依或存法而说的四法，在此法摄要品中，共有三十六法句。除去四种必定支，巴利圣典中所来的有三十二法。而在此，以未摄受的摄受来说，有触等五法、寻、伺、喜、心一境性、精进根、命根、邪见、无惭、无愧、贪、痴，这十六种法。

Iti phassādīni dvattiṃsa, yevāpanakavasena vuttāni cattārīti sabbānipi imasmiṃ dhammuddesavāre chattiṃsa dhammapadāni bhavanti. Cattāri apaṇṇakaṅgāni hāpetvā pāḷiyaṃ āgatāni dvattiṃsameva. Aggahitaggahaṇena panettha phassapañcakaṃ, vitakko vicāro pīti cittassekaggatā vīriyindriyaṃ jīvitindriyaṃ micchādiṭṭhi ahirikaṃ anottappaṃ lobho mohoti soḷasa dhammā honti.

794在这十六法中，七法为无分别，九法为有分别。哪七法？触、想、思、伺、喜、命根、痴，这七法为无分别。受、心、寻、心一境性、精进根、邪见、无惭、无愧、贪，这九法为有分别。

Tesu soḷasasu satta dhammā avibhattikā nava savibhattikā honti. Katame satta? Phasso saññā cetanā vicāro pīti jīvitindriyaṃ mohoti ime satta avibhattikā. Vedanā cittaṃ vitakko cittassekaggatā vīriyindriyaṃ micchādiṭṭhi ahirikaṃ anottappaṃ lobhoti ime nava savibhattikā.

795其中，六法在二处被分别，一法在三处，一法在四处，一法在六处。如何？心、寻、邪见、无惭、无愧、贪，这六法在二处被分别。其中，心：在触等五法中，说为心；在诸根中，说为意根。寻：在诸禅支中，说为寻；在诸道支中，说为邪思惟。邪见：在诸道支和诸业道中，都是邪见。无惭：在诸力中，说为无惭力；在毁世二法中，说为无惭。无愧也是如此。贪：在诸根中，说为贪；在诸业道中，说为贪欲。这六法在二处被分别。

Tesu cha dhammā dvīsu ṭhānesu vibhattā, eko tīsu, eko catūsu, eko chasu. Kathaṃ? Cittaṃ vitakko micchādiṭṭhi ahirikaṃ anottappaṃ lobhoti ime cha dvīsu ṭhānesu vibhattā. Tesu hi cittaṃ tāva phassapañcakaṃ patvā cittaṃ hotīti vuttaṃ, indriyāni patvā manindriyanti. Vitakko jhānaṅgāni patvā vitakko hotīti vutto, maggaṅgāni patvā micchāsaṅkappoti. Micchādiṭṭhi maggaṅgesupi kammapathesupi micchādiṭṭhiyeva. Ahirikaṃ balāni patvā ahirikabalaṃ hotīti vuttaṃ, lokanāsakadukaṃ patvā ahirikanti. Anottappepi eseva nayo. Lobho mūlaṃ patvā lobho hotīti vutto. Kammapathaṃ patvā abhijjhāti. Ime cha dvīsu ṭhānesu vibhattā.

796受：在触等五法中，说为受；在诸禅支中，说为乐；在诸根中，说为喜根。如此，一法在三处被分别。

Vedanā pana phassapañcakaṃ patvā vedanā hotīti vuttā, jhānaṅgāni patvā sukhanti, indriyāni patvā somanassindriyanti. Evaṃ ekova dhammo tīsu ṭhānesu vibhatto.

797精进：在诸根中，说为精进根；在诸道支中，说为邪精进；在诸力中，说为精进力；在后二法中，说为策励。如此，这一法在四处被分别。

Vīriyaṃ pana indriyāni patvā vīriyindriyaṃ hotīti vuttaṃ, maggaṅgāni patvā micchāvāyāmo hotīti, balāni patvā vīriyabalanti, piṭṭhidukaṃ patvā paggāho hotīti. Evaṃ ayaṃ eko dhammo catūsu ṭhānesu vibhatto.

798定：在诸禅支中，说为心一境性；在诸根中，说为定根；在诸道支中，说为邪定；在诸力中，说为定力；在后二法中，于第二对，以单一而说为止；于第三对，说为不散乱。如此，这一法在六处被分别。

Samādhi pana jhānaṅgāni patvā cittassekaggatā hotīti vutto, indriyāni patvā samādhindriyanti, maggaṅgāni patvā micchāsamādhīti, balāni patvā samādhibalanti, piṭṭhidukaṃ patvā dutiyaduke ekakavaseneva samathoti , tatiye avikkhepoti. Evamayaṃ eko dhammo chasu ṭhānesu vibhatto.

799所有这些法，依触等五法、禅支、根、道支、力、根、业道、毁世二法、后二法，而有九种分类。其中，应说的内容，在初善心解说中已说。

Sabbepi panete dhammā phassapañcakavasena jhānaṅgavasena indriyavasena maggaṅgavasena balavasena mūlavasena kammapathavasena lokanāsakavasena piṭṭhidukavasenāti nava rāsayo honti. Tattha yaṃ vattabbaṃ taṃ paṭhamakusalacittaniddese vuttamevāti.

891法举示品已竟。

Dhammuddesavārakathā niṭṭhitā.

800词义释义注。

Niddesavārakathā

375375. 在释义篇中，关于心一境性的释义，首先说“安住、稳固”。这两个词都是“住立”的同义词。然而，在善法释义中所说的“深入所缘、进入后而安住，故为稳固”，此义在此处不可得。因为在不善法中，心一境性是微弱的，这在前面已经阐明。

375. Niddesavāre cittassekaggatāniddese tāva saṇṭhiti avaṭṭhitīti. Idaṃ dvayaṃ ṭhitivevacanameva. Yaṃ pana kusalaniddese ‘ārammaṇaṃ ogāhetvā anupavisitvā tiṭṭhatīti avaṭṭhitī’ti vuttaṃ, taṃ idha na labbhati. Akusalasmiñhi dubbalā cittassekaggatāti heṭṭhā dīpitameva.

384384. 由于掉举和疑而转起的散乱的对立面，故为“不散乱”——像这样的含义在此处也不可得。然而，不令俱生法散乱，故为“不散乱”。不令其散逸，故为“不散逸”。依不善心一境性而不散乱之心意的状态，为“不散乱心意性”。在俱生法中不动摇，故为“定力”。由于不如理地安立，故为“邪定”——在此处应如此看待其含义。

384. Uddhaccavicikicchāvasena pavattassa visāhārassa paṭipakkhato avisāhāroti evarūpopi attho idha na labbhati. Sahajātadhamme pana na visāharatīti avisāhāro. Na vikkhipatīti avikkhepo. Akusalacittekaggatāvasena avisāhaṭassa mānasassa bhāvo avisāhaṭamānasatā. Sahajātadhammesu na kampatīti samādhibalaṃ. Ayāthāvasamādhānato micchāsamādhīti evamidha attho daṭṭhabbo.

385385. 在精进根的释义中，前面所说的“此是出离，为遣除诸欲”等方法，在此处不可得。应知精进力仅以在俱生法中不动摇之义而了知。

385. Vīriyindriyaniddese yo heṭṭhā ‘nikkamo ceso kāmānaṃ panudanāyā’tiādi nayo vutto, so idha na labbhati. Sahajātadhammesu akampanaṭṭheneva vīriyabalaṃ veditabbaṃ.

386386. 在邪见的释义中：以不如理见之义，为邪见。此见入于诸见中，因摄于六十二见之内，故为“见趣”。其含义在下文已说。见本身以难超越之义，为“见丛”，如草丛、林丛、山丛。见本身以有怖畏、有恐惧之义，为“见荒漠”，如贼荒漠、猛兽荒漠、沙漠、无水荒漠、饥馑荒漠。以刺破正见及违逆之义，为“见歪曲”。因为邪见生起时，既刺破正见，又违逆之。由于时而执取常见，时而执取断见，见以丑陋的方式颤动，故为“见颤动”。因为堕于见者不能安住于一处，时而随顺常见，时而随顺断见。见本身以系缚之义，为结缚，故为“见结”。

386. Micchādiṭṭhiniddese ayāthāvadassanaṭṭhena micchādiṭṭhi. Diṭṭhīsu gataṃ idaṃ dassanaṃ, dvāsaṭṭhidiṭṭhiantogatattāti diṭṭhigataṃ. Heṭṭhāpissa attho vuttoyeva. Diṭṭhiyeva duratikkamanaṭṭhena diṭṭhigahanaṃ, tiṇagahanavanagahanapabbatagahanāni viya. Diṭṭhiyeva sāsaṅkasappaṭibhayaṭṭhena diṭṭhikantāro, corakantāravāḷakantāramarukantāranirudakakantāradubbhikkhakantārā viya. Sammādiṭṭhiyā vinivijjhanaṭṭhena vilomanaṭṭhena ca diṭṭhivisūkāyikaṃ. Micchādassanañhi uppajjamānaṃ sammādassanaṃ vinivijjhati ceva vilometi ca. Kadāci sassatassa kadāci ucchedassa gahaṇato diṭṭhiyā virūpaṃ phanditanti diṭṭhivipphanditaṃ. Diṭṭhigatiko hi ekasmiṃ patiṭṭhātuṃ na sakkoti, kadāci sassataṃ anupatati kadāci ucchedaṃ. Diṭṭhiyeva bandhanaṭṭhena saṃyojananti diṭṭhisaṃyojanaṃ.

805如鳄鱼等抓住人一样，紧紧地抓住所缘，故为“执取”。由于安立而执取，故为“安立执”。因为此以强力转起的状态，安立后而执取。以常等的方式执著，故为“执著”。超越法的自性，以常等的方式从外部触握，故为“触握”。因为是带来不利的、可鄙之道，或是诸可鄙恶趣之道，故为“邪道”。由于是不如理之路，故为“邪路”。正如被方向迷惑的人，虽然执取了“这是某村的路”，却不能到达该村；同样，堕于见者虽然执取了“这是善趣之道”的见，却不能到达善趣，因此是不如理之路，为邪路。由于是邪的自性，故为“邪性”。由于在此处流转，愚者们在此渡过，故为“渡场”。此渡场又是诸不利之处，故为“渡处”。或者，对于外道而言，以产生之地及住处之义，也是“处”，故为“渡处”。是颠倒的执取，或从颠倒而执取，故为“颠倒执”；即颠倒执取之义。

Susumārādayo viya purisaṃ, ārammaṇaṃ daḷhaṃ gaṇhātīti gāho. Patiṭṭhahanato patiṭṭhāho. Ayañhi balavappavattibhāvena patiṭṭhahitvā gaṇhāti. Niccādivasena abhinivisatīti abhiniveso. Dhammasabhāvaṃ atikkamitvā niccādivasena parato āmasatīti parāmāso. Anatthāvahattā kucchito maggo, kucchitānaṃ vā apāyānaṃ maggoti kummaggo. Ayāthāvapathato micchāpatho. Yathā hi disāmūḷhena ayaṃ asukagāmassa nāma pathoti gahitopi taṃ gāmaṃ na sampāpeti, evaṃ diṭṭhigatikena sugatipathoti gahitāpi diṭṭhi sugatiṃ na pāpetīti ayāthāvapathato, micchāpatho. Micchāsabhāvato micchattaṃ. Tattheva paribbhamanato taranti ettha bālāti titthaṃ. Titthañca taṃ anatthānañca āyatananti titthāyatanaṃ. Titthiyānaṃ vā sañjātidesaṭṭhena nivāsaṭhānaṭṭhena ca āyatanantipi titthāyatanaṃ. Vipariyesabhūto gāho, vipariyesato vā gāhoti vipariyesaggāho; vipallattha gāhoti attho.

387-388387-388. 在无惭、无愧的释义中，应以惭、愧释义的反面来理解其含义。然而，应知无惭力和无愧力仅以在俱生法中不动摇之义而了知。

387-388. Ahirikānottappaniddesesu hirottappaniddesavipariyāyena attho veditabbo. Sahajātadhammesu pana akampanaṭṭheneva ahirikabalaṃ anottappabalañca veditabbaṃ.

389389. 在贪、痴的释义中：贪染，故为“贪”。贪染的行为方式，为“贪染行相”。与贪相应的识，或贪染的人，为“贪染者”；贪染者的状态，为“贪染性”。执著，故为“执著”。执著的行为方式，为“执著行相”。执著者的状态，为“执著性”。以希求之义，为“希求”。再次说“贪”这个词的原因，前面已说。此是不善，又是根，或是不善的根，故为“不善根”。

389. Lobhamohaniddesesu lubbhatīti lobho. Lubbhanāti lubbhanākāro. Lobhasampayuttacittaṃ, puggalo vā lubbhito; lubbhitassa bhāvo lubbhitattaṃ. Sārajjatīti sārāgo. Sārajjanākāro sārajjanā. Sārajjitassa bhāvo sārajjitattaṃ. Abhijjhāyanaṭṭhena abhijjhā. Puna ‘lobha’-vacane kāraṇaṃ vuttameva. Akusalañca taṃ mūlañca akusalānaṃ vā mūlanti akusalamūlaṃ.

390390. 由于是智见的对立面，故为“无智”、“无见”。面对法而不与之正确地结合、不正确地会合，故为“无现观”。如理地觉悟法，故为“随觉”；其对立面，故为“无随觉”。与无常等结合后而不觉悟，故为“不正觉”。觉悟不实、不等者，也是“不正觉”。不证悟四谛法，故为“无证悟”。对于色等诸法，不能以无常等共相总括，故为“不总括”。不能彻底洞察彼法，故为“不彻底洞察”。不平等地观察，故为“不平等观察”。不观察诸法的自性，故为“不省察”。

390. Ñāṇadassanapaṭipakkhato aññāṇaṃ adassanaṃ. Abhimukho hutvā dhammena na sameti, na samāgacchatīti anabhisamayo. Anurūpato dhamme bujjhatīti anubodho. Tappaṭipakkhatāya ananubodho. Aniccādīhi saddhiṃ yojetvā na bujjhatīti asambodho. Asantaṃ asamañca bujjhatītipi asambodho. Catusaccadhammaṃ nappaṭivijjhatīti appaṭivedho. Rūpādīsu ekadhammampi aniccādisāmaññato na saṅgaṇhātīti asaṃgāhanā. Tameva dhammaṃ na pariyogāhatīti apariyogāhanā. Na samaṃ pekkhatīti asamapekkhaṇā. Dhammānaṃ sabhāvaṃ pati na apekkhatīti apaccavekkhaṇā.

809由于在善、不善业中颠倒而转，或由于没有把握自性，此中没有任何业是现前的，或者自己没有任何业的现前作证，故为“无现前业”。如果此不生起时，心相续会是清净的、洁净的、明净的，而此令彼清净败坏，故为“败坏清净者”。愚者的状态，故为“愚性”。迷惑，故为“痴”。更强的痴，为“迷痴”。全面地迷惑，故为“极迷”。因为是明的对立面，故不是明，为“无明”。瀑流、轭的含义已说。以牢固住立之义，随眠，故为“随眠”。令心缠缚、征服，故为“缠”。由于没有执取利益，不能朝向利益而行，反而只是跛行，故为“跛者”；即跛行之义。或者，以难打开之义，为“跛者”。正如称为大闩的“跛者”难以打开，同样，此也像跛者一样，故为“跛者”。其余的是浅显的含义。摄的章节和空的章节，也应依前面所说的方法从含义上了知。

Kusalākusalakammesu viparītavuttiyā sabhāvaggahaṇābhāvena vā ekampi kammaṃ etassa paccakkhaṃ natthi, sayaṃ vā kassaci kammassa paccakkhakaraṇaṃ nāma na hotīti appaccakkhakammaṃ. Yaṃ etasmiṃ anuppajjamāne cittasantānaṃ mejjhaṃ bhaveyya, suci, vodānaṃ, taṃ duṭṭhaṃ mejjhaṃ imināti dummejjhaṃ. Bālānaṃ bhāvoti bālyaṃ. Muyhatīti moho. Balavataro moho pamoho. Samantato muyhatīti sammoho. Vijjāya paṭipakkhabhāvato na vijjāti avijjā. Oghayogattho vuttoyeva. Thāmagataṭṭhena anusetīti anusayo. Cittaṃ pariyuṭṭhāti, abhibhavatīti pariyuṭṭhānaṃ. Hitaggahaṇābhāvena hitābhimukhaṃ gantuṃ na sakkoti, aññadatthu laṅgatiyevāti laṅgī; khañjatīti attho. Durugghāṭanaṭṭhena vā laṅgī. Yathā hi mahāpalighasaṅkhātā laṅgī durugghāṭā hoti, evamayampi laṅgī viyāti laṅgī. Sesaṃ uttānatthameva. Saṅgahavārasuññatavārāpi heṭṭhā vuttanayeneva atthato veditabbāti.

902第二心

Dutiyacittaṃ

399第二心中，“有行”一词是差别之语。其义也如前文所述。然而，此心虽是在六种所缘中，对悦俱者生起贪后，以“有情、有情”等方式执取者中生起，但因其是有行的，故是以加行、以方便而生起——例如，当一位善家子追求邪见家庭的少女时，他们以“你们是异见者”为由，不将少女许配。于是其他亲属说“你们所做的，他也会做”，从而促成婚事。他便与他们一起亲近外道。最初他心存疑虑。随着时间推移，他觉得这些人的行为是合意的，便认同其信仰，执取其邪见——应知，在这种时候，此心得生。

399. Dutiyacitte sasaṅkhārenāti padaṃ visesaṃ. Tampi heṭṭhā vuttatthameva. Idaṃ pana cittaṃ kiñcāpi chasu ārammaṇesu somanassitassa lobhaṃ uppādetvā ‘satto satto’tiādinā nayena parāmasantassa uppajjati, tathāpi sasaṅkhārikattā sappayogena saupāyena uppajjanato – yadā kulaputto micchādiṭṭhikassa kulassa kumārikaṃ pattheti. Te ca ‘aññadiṭṭhikā tumhe’ti kumārikaṃ na denti. Athaññe ñātakā ‘yaṃ tumhe karotha tamevāyaṃ karissatī’ti dāpenti. So tehi saddhiṃ titthiye upasaṅkamati. Āditova vematiko hoti. Gacchante gacchante kāle etesaṃ kiriyā manāpāti laddhiṃ roceti, diṭṭhiṃ gaṇhāti – evarūpe kāle idaṃ labbhatīti veditabbaṃ.

811然而，在此处的杂心所中，昏沉睡眠是增盛的。其中，令心昏昧的状态为“昏”，令心沉睡的状态为“眠”；其义为：无精进、心的萎缩、无力、障碍。昏与眠合称昏沉睡眠。其中，昏以无精进为相，以消除精进为味，以心的沉滞为现起。眠以不适业为相，以覆盖为味，以退缩状态为现起，或以点头、睡眠为现起。二者皆以不如理作意于不乐、疲倦、伸懒腰等为足处。

Yevāpanakesu panettha thinamiddhaṃ adhikaṃ. Tattha thinanatā ‘thinaṃ’. Middhanatā ‘middhaṃ’; anussāhasaṃhananatā asattivighāto cāti attho. Thinañca middhañca thinamiddhaṃ. Tattha thinaṃ anussāhalakkhaṇaṃ, vīriyavinodanarasaṃ, saṃsīdanapaccupaṭṭhānaṃ. Middhaṃ akammaññatālakkhaṇaṃ, onahanarasaṃ, līnabhāvapaccupaṭṭhānaṃ pacalāyikāniddāpaccupaṭṭhānaṃ vā. Ubhayampi aratitandīvijambhitādīsu ayonisomanasikārapadaṭṭhānanti.

905第三心

Tatiyacittaṃ

400第三心，是在六种所缘中，对悦俱者生起贪后，以“有情、有情”等方式不执取者中，于观看那罗延天、毗罗阇那、角力、战斗、舞伎、集会等，或于听闻合意声音等时生起。此处，与慢俱的有五种无决定支。其中，认为“我胜”等为“慢”。它以高举为相，以抬举为味，以欲标榜为现起，以与见不相应的贪为足处，应视为如疯狂。

400. Tatiyaṃ chasu ārammaṇesu somanassitassa lobhaṃ uppādetvā ‘satto satto’tiādinā nayena aparāmasantassa nārāyaṇavirājanamallayuddhanaṭasamajjādīni passato manāpiyasaddasavanādipasutassa vā uppajjati. Idha mānena saddhiṃ pañca apaṇṇakaṅgāni honti. Tattha maññatīti ‘māno’. So unnatilakkhaṇo, sampaggaharaso, ketukamyatāpaccupaṭṭhāno, diṭṭhivippayuttalobhapadaṭṭhāno, ummādo viya daṭṭhabboti.

907第四心

Catutthacittaṃ

402第四心，是在上述种种场合中，当有人向头上吐唾沫、撒脚尘时，为了回避这些，那些怀着精进、不断从各处张望者，以及当王宫舞伎出场、驱赶进行时，从各个缝隙张望者等——在如是等场合中生起。然而，此处与昏沉睡眠俱的有七种杂心所。在这两种（第三、第四心）中，邪见皆被排除。应知，除彼之外，其余诸法的计数是依其余心所而定的。

402. Catutthaṃ vuttappakāresu eva ṭhānesu yadā sīse kheḷaṃ khipanti, pādapaṃsuṃ okiranti, tadā tassa pariharaṇatthaṃ saussāhena antarantarā olokentānaṃ rājanāṭakesu nikkhantesu ussāraṇāya vattamānāya tena tena chiddena olokentānañcāti evamādīsu ṭhānesu uppajjati. Idha pana thinamiddhehi saddhiṃ satta yevāpanakā honti. Ubhayatthāpi micchādiṭṭhi parihāyati. Taṃ ṭhapetvā sesānaṃ vasena dhammagaṇanā veditabbāti.

909第五心

Pañcamacittaṃ

403第五心，是在六种所缘中，对受方面中舍者生起贪后，以“有情、有情”等方式执取者中生起。然而，此处于喜俱之处，有舍受，喜支被舍离。其余一切与第一心相似。

403. Pañcamaṃ chasu ārammaṇesu vedanāvasena majjhattassa lobhaṃ uppādetvā ‘satto satto’tiādinā nayena parāmasantassa uppajjati. Somanassaṭṭhāne panettha upekkhāvedanā hoti, pītipadaṃ parihāyati. Sesaṃ sabbaṃ paṭhamacittasadisameva.

911第六心等

Chaṭṭhacittādi

409-412第六、第七、第八心，也应知是转换了受、舍离了喜支后，依第二、第三、第四心中所述的方法而了知。在这八种贪俱心中，有俱生增上和所缘增上两种增上可得。

409-412. Chaṭṭhasattamaṭṭhamānipi vedanaṃ parivattetvā pītipadañca hāpetvā dutiyatatiyacatutthesu vuttanayeneva veditabbāni. Imesu aṭṭhasu lobhasahagatacittesu sahajātādhipati ārammaṇādhipatīti dvepi adhipatayo labbhanti.

913第九心

Navamacittaṃ

413第九心，是在六种所缘中，对忧俱者生起嗔时生起。在彼之分际分别论中，首先，“恶”之心，或因劣受故，为“可鄙”之心，称为“忧”；忧的状态为“忧”。与彼俱行，故为“忧俱”。以不喜爱之方式，于所缘中抗拒，故为“嗔”。与彼相应，故为“嗔相应”。

413. Navamaṃ chasu ārammaṇesu domanassitassa paṭighaṃ uppādayato uppajjati. Tassa samayavavatthānavāre tāva duṭṭhu mano, hīnavedanattā vā kucchitaṃ manoti dummano; dummanassa bhāvo domanassaṃ. Tena sahagatanti domanassasahagataṃ. Asampiyāyanabhāvena ārammaṇasmiṃ paṭihaññatīti paṭighaṃ. Tena sampayuttanti paṭighasampayuttaṃ.

817在法摄要中，三处皆提到忧受。其中，受支已如前说。同样，苦与忧之支，从相状等来说：忧以领纳不可意所缘为相，或以如实领纳不可意之相为味，以心所之苦为现起，唯以心所依处为足处。

Dhammuddese tīsupi ṭhānesu domanassavedanāva āgatā. Tattha vedanāpadaṃ vuttameva. Tathā dukkhadomanassapadāni lakkhaṇādito pana aniṭṭhārammaṇānubhavanalakkhaṇaṃ domanassaṃ, yathātathā vā aniṭṭhākārasambhogarasaṃ, cetasikābādhapaccupaṭṭhānaṃ, ekanteneva hadayavatthupadaṭṭhānaṃ.

818在根本业道中，正如前文诸心中说“有贪，有贪求”，同样，此处说“有嗔，有嗔恚”。其中，以此而嗔怒，或自己嗔怒，或仅是嗔怒的状态，故为“嗔”。它以粗暴为相，如被激怒的毒蛇；以扩散为味，如毒之散布；或以烧毁自己的依处为味，如森林大火；以嗔怒为现起，如获得机会的敌人；以嗔恨事为足处，应视为如掺毒之腐尿。

Mūlakammapathesu yathā purimacittesu lobho hoti, abhijjhā hotīti āgataṃ, evaṃ doso hoti, byāpādo hotīti vuttaṃ. Tattha dussanti tena, sayaṃ vā dussati, dussanamattameva vā tanti doso so caṇḍikkalakkhaṇo pahaṭāsiviso viya, visappanaraso visanipāto viya, attano nissayadahanaraso vā dāvaggi viya, dussanapaccupaṭṭhāno laddhokāso viya sapatto, āghātavatthupadaṭṭhāno visasaṃsaṭṭhapūtimuttaṃ viya daṭṭhabbo.

819以此而心受损，趋于腐败状态，或破坏律仪、行仪、容貌、成就、利益、安乐等，故为“嗔恚”。从义理上说，它即是嗔。此处，依文句次第，有二十九句。以未执取之执取，有十四句。应知，依彼等，有带格尾缀与不带格尾缀的类别之分。

Byāpajjati tena cittaṃ, pūtibhāvaṃ upagacchati, byāpādayati vā vinayācārarūpasampattihitasukhādīnīti byāpādo. Atthato panesa dosoyeva. Idha padapaṭipāṭiyā ekūnatiṃsa padāni honti. Aggahitaggahaṇena cuddasa. Tesaṃ vasena savibhattikāvibhattikarāsibhedo veditabbo.

820在‘或无论何种’（yevāpanaka）诸法中，欲、胜解、作意、掉举是确定的。而嫉妒、悭吝、恶作则与其中另一法结合，各成五法而生起。如此，这三种法称为‘不定或无论何种法’。其中，‘嫉妒’（issā）意为‘他嫉妒’。它以对他人的成就生起嫉妒为特相，以对他人的成就感到不喜为作用，以对他人的成就背向为现起，以他人的成就为近因。应视为结缚。‘悭吝’（macchariya）是悭吝的状态。它以隐藏自己已得或应得的成就为特相，以不能忍受这些成就与他人共享为作用，以收缩为现起，或以吝啬为现起，以自己的成就为近因。应视为心的丑陋状态。‘恶作’（kukkucca）意为所作恶、所作不善。其状态为恶作。它以事后追悔为特相，以对已作未作之事感到悲伤为作用，以懊悔为现起，以已作未作之事为近因。应视为如同奴役。以上是论母释中的差别。

Yevāpanakesu chandādhimokkhamanasikārauddhaccāni niyatāni. Issāmacchariyakukkuccesu pana aññatarena saddhiṃ pañca pañca hutvāpi uppajjanti. Evamepi tayo dhammā aniyatayevāpanakā nāma. Tesu issatīti ‘issā’. Sā parasampattīnaṃ usūyanalakkhaṇā, tattheva anabhiratirasā, tato vimukhabhāvapaccupaṭṭhānā, parasampattipadaṭṭhānā. Saṃyojananti daṭṭhabbā. Maccherabhāvo ‘macchariyaṃ’. Taṃ laddhānaṃ vā labhitabbānaṃ vā attano sampattīnaṃ nigūhanalakkhaṇaṃ, tāsaṃyeva parehi sādhāraṇabhāvaakkhamanarasaṃ, saṅkocanapaccupaṭṭhānaṃ kaṭukañcukatāpaccupaṭṭhānaṃ vā, attasampattipadaṭṭhānaṃ. Cetaso virūpabhāvoti daṭṭhabbaṃ. Kucchitaṃ kataṃ kukataṃ. Tassa bhāvo ‘kukkuccaṃ’. Taṃ pacchānutāpalakkhaṇaṃ, katākatānusocanarasaṃ, vippaṭisārapaccupaṭṭhānaṃ, katākatapadaṭṭhānaṃ. Dāsabyaṃ viya daṭṭhabbaṃ. Ayaṃ tāva uddesavāre viseso.

415415. 在广释中，关于受的说明，应知‘不乐’（asāta）是相对于‘乐’（sāta）的对立面而言。

415. Niddesavāre vedanāniddese asātaṃ sātapaṭipakkhavasena veditabbaṃ.

418418. 在嗔的说明中，‘嗔’（doso）意为‘他嗔怒’。‘嗔怒’（dussanā）指嗔怒的行为方式。‘嗔怒状态’（dussitattaṃ）指嗔怒的状态。‘恼害’（byāpatti）是以舍弃自然状态之义而恼害。‘恼害行为’（byāpajjanā）指恼害的行为方式。‘违逆’（virodho）意为‘他违逆’。‘反复违逆’（paṭivirodho）意为‘他反复违逆’。或者，这是依违逆的行为方式和反复违逆的行为方式而说。‘暴恶’（caṇḍikkaṃ）指被称为暴恶者，即顽固之人；其状态为暴恶。‘不润泽’（asuropo）指由此而说的话不润泽，是恶言、不圆满的。因为当愤怒时，确实没有圆满的言语。即使某人有，那也是微不足道的。另有一些人则说，因不产生（善）而称为‘不润泽’。那是不合理的，因为喜悦也能不产生（善）。‘不悦意’（anattamanatā）是与前文所说的悦意相对立，故为不悦意。然而，因为这不悦意是属于心的，而非属于众生的，所以说‘心的’。其余在此处及摄未摄章中，应如前文所述的方式理解。

418. Dosaniddese dussatīti doso. Dussanāti dussanākāro. Dussitattanti dussitabhāvo. Pakatibhāvavijahanaṭṭhena byāpajjanaṃ byāpatti. Byāpajjanāti byāpajjanākāro. Virujjhatīti virodho. Punappunaṃ virujjhatīti paṭivirodho. Viruddhākārapaṭiviruddhākāravasena vā idaṃ vuttaṃ. Caṇḍiko vuccati caṇḍo, thaddhapuggalo; tassa bhāvo caṇḍikkaṃ. Na etena suropitaṃ vacanaṃ hoti, duruttaṃ aparipuṇṇameva hotīti asuropo. Kuddhakāle hi paripuṇṇavacanaṃ nāma natthi. Sacepi kassaci hoti taṃ appamāṇaṃ. Apare pana assujananaṭṭhena assuropanato assuropoti vadanti. Taṃ akāraṇaṃ, somanassassāpi assujananato. Heṭṭhā vuttaattamanatāpaṭipakkhato na attamanatāti anattamanatā. Sā pana yasmā cittasseva, na sattassa, tasmā cittassāti vuttaṃ. Sesamettha saṅgahasuññatavāresu ca heṭṭhā vuttanayeneva veditabbanti.

921第十心

Dasamacittaṃ

421421. 第十种（嗔恚心）生起时，或因有行（sasaṅkhāra）而受他人怂恿，或忆念他人之过失，或自己忆念他人之过失后而愤怒。

421. Dasamaṃ sasaṅkhārattā parehi ussāhitassa vā, paresaṃ vā aparādhaṃ sāritassa, sayameva vā paresaṃ aparādhaṃ anussaritvā kujjhamānassa uppajjati.

824此处按词序有二十九词，但按不重复计则仅有十四词。在‘或无论何种’法中，也包含昏沉睡眠。因此，此处除了嫉妒、悭吝、恶作之外，有四确定支及昏沉睡眠，这六者在嫉妒等生起时，与其中另一法结合，共七种‘或无论何种’法在一刹那中生起。其余一切在所有诸转中与第九（心）相似。然而，在这两种忧俱心中，只有俱生增上缘，而无所缘增上缘。因为愤怒者不会尊重任何事物。

Idhāpi padapaṭipāṭiyā ekūnatiṃsa, aggahitaggahaṇena ca cuddaseva padāni honti. Yevāpanakesu pana thinamiddhampi labbhati. Tasmā ettha vinā issāmacchariyakukkuccehi cattāri apaṇṇakaṅgāni thinamiddhanti ime cha issādīnaṃ uppattikāle tesu aññatarena saddhiṃ satta yevāpanakā ekakkhaṇe uppajjanti. Sesaṃ sabbaṃ sabbavāresu navamasadisameva. Imesu pana dvīsu domanassacittesu sahajātādhipatiyeva labbhati, na ārammaṇādhipati. Na hi kuddho kiñci garuṃ karotīti.

924第十一心

Ekādasamacittaṃ

422422. 第十一种（疑俱心）于六种所缘中，依受而处于中舍时，在疑惑转起之时生起。在其时分确定中，‘疑相应’（vicikicchāsampayutta）一词是前所未见的。其含义为：与疑相应，故为疑相应。在法集论中，‘有疑’一词是差别所在。其中，‘疑’（vicikicchā）意为‘无有治疗’（vigatā cikicchā），或者，以此寻求自性而疲惫、苦恼，故为疑。它以怀疑为特相，以动摇为作用，以不决定为现起，或以执取多端为现起，以不如理作意为近因。应视为修行之障碍。

422. Ekādasamaṃ chasu ārammaṇesu vedanāvasena majjhattassa kaṅkhāpavattikāle uppajjati. Tassa samayavavatthāne vicikicchāsampayuttanti padaṃ apubbaṃ. Tassattho – vicikicchāya sampayuttanti vicikicchāsampayuttaṃ. Dhammuddese ‘vicikicchā hotī’ti padameva viseso. Tattha vigatā cikicchāti vicikicchā. Sabhāvaṃ vā vicinanto etāya kicchati kilamatīti vicikicchā. Sā saṃsayalakkhaṇā, kampanarasā, anicchayapaccupaṭṭhānā anekaṃsagāhapaccupaṭṭhānā vā, ayonisomanasikārapadaṭṭhānā. Paṭipattiantarāyakarāti daṭṭhabbā.

826此处按词序有二十三词。按不重复计有十四词。应依此等来辨别有格变化与无格变化的词类判别。作意与掉举，仅此两种是‘或无论何种’法。

Idha padapaṭipāṭiyā tevīsati padāni honti. Aggahitaggahaṇena cuddasa. Tesaṃ vasena savibhattikāvibhattikarāsivinicchayo veditabbo. Manasikāro uddhaccanti dveyeva yevāpanakā.

424424. 在广释的心一境性说明中，因为此心微弱，此处仅有转起安住的程度，所以不说‘安住’等词，而只说‘心之住’一词。也正因如此，在论母释中也不说‘定根’等。

424. Niddesavārassa cittassekaggatāniddese yasmā idaṃ dubbalaṃ cittaṃ pavattiṭṭhitimattakamevettha hoti, tasmā ‘saṇṭhitī’tiādīni avatvā cittassa ‘ṭhitī’ti ekameva padaṃ vuttaṃ. Teneva ca kāraṇena uddesavārepi ‘samādhindriya’ntiādi na vuttaṃ.

425425. 在疑的说明中，‘疑’（kaṅkhā）是依怀疑之义。‘疑之来’（kaṅkhāyanā）意为疑的来临。因为前疑能引来后疑。或者，这是依行为方式而说。‘疑所行’（kaṅkhāyitaṃ）指具疑之心，因被疑所驱使，故称为疑所行。其状态为‘疑所行性’（kaṅkhāyitattaṃ）。‘犹豫’（vimatī）意为‘他倾向’。‘疑’（vicikicchā）如前所述。‘二重动摇’（dveḷhakaṃ）因动摇之义而于二处摇动。‘二路’（dvedhāpatho）因障碍修行而如同二路。‘疑’（saṃsayo）因在‘此是常还是无常？’等转起中，不能安住于一种行相，故周遍而卧。‘非一执取’（anekaṃsaggāho）因不能执取一端，故非一执取。‘趋向’（āsappanā）因不能决定而从所缘退却。‘周遍爬行’（parisappanā）因不能深入而周遍爬行于周围。‘不遍入’（apariyogāhanā）因不能完全深入。‘僵硬’（thambhitattaṃ）因不能依决定而于所缘中转起，故为僵硬；即心的僵硬状态。因为疑生起后，使心变得僵硬。然而，当此疑生起时，如同执取所缘后抓挠心，故说为‘心之抓挠’（manovilekho）。其余一切处，其义明了。

425. Vicikicchāniddese kaṅkhanavasena kaṅkhā. Kaṅkhāya āyanāti kaṅkhāyanā. Purimakaṅkhā hi uttarakaṅkhaṃ āneti nāma. Ākāravasena vā etaṃ vuttaṃ. Kaṅkhāsamaṅgicittaṃ kaṅkhāya āyitattā kaṅkhāyitaṃ nāma. Tassa bhāvo kaṅkhāyitattaṃ. Vimatīti namati. Vicikicchā vuttatthā eva. Kampanaṭṭhena dvidhā eḷayatīti dveḷhakaṃ. Paṭipattinivāraṇena dvidhāpatho viyāti dvedhāpatho. ‘Niccaṃ nu kho idaṃ, aniccaṃ nu kho’tiādipavattiyā ekasmiṃ ākāre saṇṭhātuṃ asamatthatāya samantato setīti saṃsayo. Ekaṃsaṃ gahetuṃ asamatthatāya na ekaṃsaggāhoti anekaṃsaggāho. Nicchetuṃ asakkontī ārammaṇato osakkatīti āsappanā. Ogāhituṃ asakkontī parisamantato sappatīti parisappanā. Pariyogāhituṃ asamatthatāya apariyogāhanā. Nicchayavasena ārammaṇe pavattituṃ asamatthatāya thambhitattaṃ; cittassa thaddhabhāvoti attho. Vicikicchā hi uppajjitvā cittaṃ thaddhaṃ karoti. Yasmā panesā uppajjamānā ārammaṇaṃ gahetvā manaṃ vilikhantī viya, tasmā manovilekhoti vuttā. Sesaṃ sabbattha uttānatthameva.

929第十二心

Dvādasamacittaṃ

427第十二种（心）在时间确定上，与掉举相应，故为掉举相应心。此心于六种所缘中，依受而言是中舍的，但成为掉举。在此法目次第中，于‘疑’之处说‘有掉举’。依逐字排列，有二十八字。依未重复之字计算，有十四字。应依此等字来了知有格变化与无格变化之类别。胜解与作意，唯此二者为杂项。

427. Dvādasamassa samayavavatthāne uddhaccena sampayuttanti uddhaccasampayuttaṃ. Idañhi cittaṃ chasu ārammaṇesu vedanāvasena majjhattaṃ hutvā uddhataṃ hoti. Idha dhammuddese ‘vicikicchā’-ṭhāne ‘uddhaccaṃ hotī’ti āgataṃ. Padapaṭipāṭiyā aṭṭhavīsati padāni honti. Aggahitaggahaṇena cuddasa. Tesaṃ vasena savibhattikāvibhattikarāsividhānaṃ veditabbaṃ. Adhimokkho manasikāroti dveyeva yevāpanakā.

429在释义轮之掉举释义中，‘心之’指非众生、非人之心。‘掉举’即掉举的状态。‘非寂止’即不寂止。‘令心散乱’即心的散乱。‘心之迷乱性’即心的迷乱状态，犹如迷乱的车辆、迷乱的牛等。以此说明仅于同一所缘上的动荡。掉举于同一所缘上动荡，疑则于多种所缘上动荡。其余一切轮中，应依前文所述之理了知。

429. Niddesavārassa uddhaccaniddese cittassāti na sattassa, na posassa. Uddhaccanti uddhatākāro. Na vūpasamoti avūpasamo. Ceto vikkhipatīti cetasovikkhepo. Bhantattaṃ cittassāti cittassa bhantabhāvo, bhantayānabhantagoṇādīni viya. Iminā ekārammaṇasmiṃyeva vipphandanaṃ kathitaṃ. Uddhaccañhi ekārammaṇe vipphandati, vicikicchā nānārammaṇe. Sesaṃ sabbavāresu heṭṭhā vuttanayeneva veditabbaṃ.

831今于此二心中，有杂项之决断。若问：‘于所缘上转起之心，名为几种？’应说：‘唯此二种。’其中，疑相应心决定转起，而掉举相应心则因已得胜解、已得立足处而转起。譬如将圆形与方形的两颗宝珠置于斜坡上放手，圆形宝珠决定滚动，方形宝珠则停停走走地滚动，应知此理亦同。一切（心）中，低劣等之分类未举出，因一切皆为决定低劣。俱生增上虽可得，亦未举出，因前已示其理。然因无智，此处无‘审察增上’。后二心中，其余（增上）亦无。何以故？不以任何法为优先而生起故，且在《发趣论》中被遮止故。

Idāni imasmiṃ cittadvaye pakiṇṇakavinicchayo hoti. ‘Ārammaṇe pavaṭṭanakacittāni nāma katī’ti? Hi vutte ‘imāneva dve’ti vattabbaṃ. Tattha vicikicchāsahagataṃ ekantena pavaṭṭati, uddhaccasahagataṃ pana laddhādhimokkhattā laddhapatiṭṭhaṃ pavaṭṭati. Yathā hi vaṭṭacaturassesu dvīsu maṇīsu pabbhāraṭṭhāne pavaṭṭetvā vissaṭṭhesu vaṭṭamaṇi ekanteneva pavaṭṭati, caturasso patiṭṭhāya patiṭṭhāya pavaṭṭati, evaṃsampadamidaṃ veditabbaṃ. Sabbesupi hīnādibhedo na uddhaṭo, sabbesaṃ ekantahīnattā. Sahajātādhipati labbhamānopi na uddhaṭo, heṭṭhā dassitanayattā. Ñāṇābhāvato panettha vīmaṃsādhipati nāma natthi. Pacchimadvaye sesopi natthi eva. Kasmā? Kañci dhammaṃ dhuraṃ katvā anuppajjanato, paṭṭhāne ca paṭisiddhato.

832然以此十二不善心造业时，除掉举相应心外，其余十一心能牵引结生。疑相应心虽未得胜解、微弱，却能牵引结生；掉举相应心已得胜解、强而有力，为何不牵引？因非见所断故。若其能牵引，则应入于‘见所断’之句分别中，故除彼之外，其余十一心牵引结生。于此等中，以任何一心造业时，即以此思于四恶趣中结生。于不善异熟中，以无因意识界舍俱（心）执取结生。另一（掉举相应心）亦应唯于此（恶趣）有结生之施与，然因无此，故不入于‘见所断’之句分别中。

Imehi pana dvādasahipi akusalacittehi kamme āyūhite, ṭhapetvā uddhaccasahagataṃ, sesāni ekādaseva paṭisandhiṃ ākaḍḍhanti. Vicikicchāsahagate aladdhādhimokkhe dubbalepi paṭisandhiṃ ākaḍḍhamāne uddhaccasahagataṃ laddhādhimokkhaṃ balavaṃ kasmā nākaḍḍhatīti? Dassanena pahātabbābhāvato. Yadi hi ākaḍḍheyya ‘dassanenapahātabba’-padavibhaṅge āgaccheyya, tasmā, ṭhapetvā taṃ, sesāni ekādasa ākaḍḍhanti. Tesu hi yena kenaci kamme āyūhite tāya cetanāya catūsu apāyesu paṭisandhi hoti. Akusalavipākesu ahetukamanoviññāṇadhātuupekkhāsahagatāya paṭisandhiṃ gaṇhāti. Itarassāpi ettheva paṭisandhidānaṃ bhaveyya. Yasmā panetaṃ natthi, tasmā ‘dassanenapahātabba’-padavibhaṅge nāgatanti.

934「不善法」句之解释已毕。

Akusalā dhammātipadassa vaṇṇanā niṭṭhitā.

833无记句

Abyākatapadaṃ

834无因善异熟

Ahetukakusalavipāko

431今为开示无记句而分别显示，故开始‘何等法为无记’等。其中，无记有四种：异熟、唯作、色、涅槃。此中，先说异熟无记。于异熟无记中，先说善异熟。于彼中，先说小异熟。于彼中，先说无因。于彼中，先说五识。于彼中，依门之次第先说眼识。为显彼眼识唯依不共业缘而生起，除门、所缘等共缘外，故说‘由欲界善业之已作性’等。其中，‘已作性’即已作之因。‘已积集性’即已积集、已增长之因。‘眼识’即依作为因之眼之识，或从眼转起之识，或依止于眼之识，故为眼识。于后之耳识等，亦同此理。

431. Idāni abyākatapadaṃ bhājetvā dassetuṃ katame dhammā abyākatātiādi āraddhaṃ. Tattha catubbidhaṃ abyākataṃ – vipākaṃ kiriyaṃ rūpaṃ nibbānanti. Tesu vipākābyākataṃ. Vipākābyākatepi kusalavipākaṃ. Tasmimpi parittavipākaṃ. Tasmimpi ahetukaṃ. Tasmimpi pañcaviññāṇaṃ. Tasmimpi dvārapaṭipāṭiyā cakkhuviññāṇaṃ . Tassāpi, ṭhapetvā dvārārammaṇādisādhāraṇapaccayaṃ, asādhāraṇakammapaccayavaseneva uppattiṃ dīpetuṃ kāmāvacarassa kusalassa kammassa katattātiādi vuttaṃ. Tattha katattāti katakāraṇā. Upacitattāti ācitattā, vaḍḍhitakāraṇā. Cakkhuviññāṇanti kāraṇabhūtassa cakkhussa viññāṇaṃ, cakkhuto vā pavattaṃ, cakkhusmiṃ vā nissitaṃ viññāṇanti cakkhuviññāṇaṃ. Parato sotaviññāṇādīsupi eseva nayo.

836其中，眼识以依止于眼而了知色为相，以唯以色为所缘为味，以面向色为现起，以对色所缘之意界唯作心之离去为足处。于后所出之耳识、鼻识、舌识、身识，以依止于耳等而了知声等为相，以唯以声等为所缘为味，以面向声等为现起，以对声等所缘之意界唯作心之离去为足处。

Tattha cakkhusannissitarūpavijānanalakkhaṇaṃ cakkhuviññāṇaṃ, rūpamattārammaṇarasaṃ, rūpābhimukhabhāvapaccupaṭṭhānaṃ , rūpārammaṇāya kiriyamanodhātuyā apagamapadaṭṭhānaṃ. Parato āgatāni sotādisannissitasaddādivijānanalakkhaṇāni sotaghānajivhākāyaviññāṇāni saddādimattārammaṇarasāni, saddādiabhimukhabhāvapaccupaṭṭhānāni, saddādiārammaṇānaṃ kiriyamanodhātūnaṃ apagamapadaṭṭhānāni.

837此处依逐字排列，有十字。依未重复之字计算，有七字。其中，五字无格变化，二字有格变化。此中，心依触五支及根，于二处有格变化；受依触五支、禅支及根，于三处有格变化。类别亦唯此三种。杂项唯有一，即作意。

Idha padapaṭipāṭiyā dasa padāni honti. Aggahitaggahaṇena satta. Tesu pañca avibhattikāni, dve savibhattikāni. Tesu cittaṃ phassapañcakavasena ceva indriyavasena ca dvīsu ṭhānesu vibhattiṃ gacchati, vedanā phassapañcakajhānaṅgaindriyavasena tīsuyeva. Rāsayopi imeva tayo honti. Yevāpanako eko manasikāro eva.

436在释义轮中，说‘眼识洁白’，是依依处而言。善因自性清净而名为洁白，不善因有分流故，异熟因依处洁白故。

436. Niddesavāre cakkhuviññāṇaṃ paṇḍaranti vatthuto vuttaṃ. Kusalañhi attano parisuddhatāya paṇḍaraṃ nāma, akusalaṃ bhavaṅganissandena, vipākaṃ vatthupaṇḍarattā.

439于心一境性之释义中，唯说‘心之住’一句。此心微弱，此处仅得转起之住而已，不能达到‘安住、确立’之状态。在摄轮中，禅支与道支未举出。何以故？以寻为最后者方名禅，以因为最后者方名道。于本性无寻之心中，不得禅支；于无因心中，不得道支。故此处二者皆未举出。此处行蕴唯以四支而分别。空轮则如常。耳识等之释义，亦应依此理了知。

439. Cittassekaggatāniddese cittassa ṭhitīti ekameva padaṃ vuttaṃ. Idampi hi dubbalaṃ cittaṃ pavattiṭṭhitimattamevettha labbhati, ‘saṇṭhitiavaṭṭhiti’-bhāvaṃ pāpuṇituṃ na sakkoti. Saṅgahavāre jhānaṅgamaggaṅgāni na uddhaṭāni. Kasmā? Vitakkapacchimakañhi jhānaṃ nāma, hetupacchimako maggo nāma. Pakatiyā avitakkacitte jhānaṅgaṃ na labbhati, ahetukacitte ca maggaṅgāni. Tasmā idha ubhayampi na uddhaṭaṃ. Saṅkhārakkhandhopettha caturaṅgikoyeva bhājito. Suññatavāro pākatikoyeva. Sotaviññāṇādiniddesāpi imināva nayena veditabbā.

840因为在眼识等中纯粹说为‘舍’，在身识中说为‘乐’，这是此处的差别。而且应知那也是由于撞击的方式而产生的。因为在眼门等四门中，只是所造色撞击所造色，当所造色撞击所造色时，其撞击与摩擦并不强烈。就像在四个铁砧上放置四个棉团，然后用棉团击打一样，仅仅是接触而已。受处于中舍的状态。然而在身门中，以外部大种为所缘，撞击内在的身净色后，在作为净色之缘的大种上产生撞击。如同在铁砧顶端放置棉团，用锤击打时，锤子击穿棉团而击中铁砧一样，摩擦是强烈的；同样地，其撞击与摩擦是强烈的。对于可意的所缘，生起与乐俱行的身识；对于不可意的所缘，生起与苦俱行的身识。

Kevalañhi cakkhuviññāṇādīsu ‘upekkhā’ bhājitā, kāyaviññāṇe ‘sukha’nti, ayamettha viseso. Sopi ca ghaṭṭanavasena hotīti veditabbo. Cakkhudvārādīsu hi catūsu upādārūpameva upādārūpaṃ ghaṭṭeti, upādārūpeyeva upādārūpaṃ ghaṭṭente paṭighaṭṭanānighaṃso balavā na hoti. Catunnaṃ adhikaraṇīnaṃ upari cattāro kappāsapicupiṇḍe ṭhapetvā picupiṇḍeheva pahatakālo viya phuṭṭhamattameva hoti. Vedanā majjhattaṭṭhāne tiṭṭhati. Kāyadvāre pana bahiddhā mahābhūtārammaṇaṃ ajjhattikakāyapasādaṃ ghaṭṭetvā pasādapaccayesu mahābhūtesu paṭihaññati. Yathā adhikaraṇīmatthake kappāsapicupiṇḍaṃ ṭhapetvā kūṭena paharantassa kappāsapicupiṇḍaṃ chinditvā kūṭaṃ adhikaraṇiṃ gaṇhatīti, nighaṃso balavā hoti, evameva paṭighaṭṭanānighaṃso balavā hoti. Iṭṭhe ārammaṇe sukhasahagataṃ kāyaviññāṇaṃ uppajjati, aniṭṭhe dukkhasahagataṃ.

841然而，这五种心的依处、门和所缘是固定的，这里没有所谓依处等的转换。因为善异熟眼识以眼净色为依处，对于可意和可意中舍的、由四种因生起的色所缘，执行看的作用，立于眼门而成熟。耳识等则以耳净色等为依处，对于可意、不可意和中舍的声音等，执行听、嗅、尝、触的作用，立于耳门等而成熟。不过，这里的声音只是由两种因生起的。

Imesaṃ pana pañcannaṃ cittānaṃ vatthudvārārammaṇāni nibaddhāneva honti, vatthādisaṅkamanaṃ nāmettha natthi. Kusalavipākacakkhuviññāṇañhi cakkhupasādaṃ vatthuṃ katvā iṭṭhe ca iṭṭhamajjhatte ca catusamuṭṭhānikarūpārammaṇe dassanakiccaṃ sādhayamānaṃ cakkhudvāre ṭhatvā vipaccati. Sotaviññāṇādīni sotapasādādīni vatthuṃ katvā iṭṭhaiṭṭhamajjhattesu saddādīsu savanaghāyanasāyanaphusanakiccāni sādhayamānāni sotadvārādīsu ṭhatvā vipaccanti. Saddo panettha dvisamuṭṭhānikoyeva hoti.

455在‘意界’的解说中：以自性空、无有情之义，‘意’本身就是界，故为‘意界’。它紧接在眼识等之后，具有了知色等相的特征，具有领受色等的味，具有如此状态的现起，以眼识等的灭去为足处。在此法的解说中，有十二个词。以未执取而执取的方式有九个。其中七个没有格变化，两个有格变化。‘胜解’与‘作意’这两个是杂项。‘寻’的解说被放在‘引导’之后。然而，因为此心既非善也非不善，所以不说为正思惟或邪思惟。即使在摄论中可得，禅支也已落入五识流而去了。道支则根本不可得，故未举出。空性章节是平常的。此心的依处固定，只是心所依处。门与所缘则不固定。其中，虽然门与所缘会转换，但位置是一个。因为它只有领受的作用。它是在五门中，对于五种所缘，成为领受而成熟。在善异熟眼识等灭去之后，紧接着就在那些眼识等所在之处，领受那些色所缘等。

455. Manodhātuniddese sabhāvasuññatanissattaṭṭhena manoyeva dhātu manodhātu. Sā cakkhuviññāṇādīnaṃ anantaraṃ rūpādivijānanalakkhaṇā, rūpādīnaṃ sampaṭicchanarasā, tathābhāvapaccupaṭṭhānā, cakkhuviññāṇādiapagamapadaṭṭhānā . Idha dhammuddese dvādasa padāni honti. Aggahitaggahaṇena nava. Tesu satta avibhattikāni dve savibhattikāni. Adhimokkho manasikāroti dve yevāpanakā. Vitakkaniddeso abhiniropanaṃ pāpetvā ṭhapito. Yasmā panetaṃ cittaṃ neva kusalaṃ nākusalaṃ, tasmā sammāsaṅkappoti vā micchāsaṅkappoti vā na vuttaṃ. Saṅgahavāre labbhamānampi jhānaṅgaṃ pañcaviññāṇasote patitvā gatanti. Maggaṅgaṃ pana na labbhatiyevāti na uddhaṭaṃ. Suññatavāro pākatikoyeva. Imassa cittassa vatthu nibaddhaṃ hadayavatthumeva hoti. Dvārārammaṇāni anibaddhāni. Tattha kiñcāpi dvārārammaṇāni saṅkamanti, ṭhānaṃ pana ekaṃ. Sampaṭicchanakiccameva hetaṃ hoti. Idañhi pañcadvāre pañcasu ārammaṇesu sampaṭicchanaṃ hutvā vipaccati. Kusalavipākesu cakkhuviññāṇādīsu niruddhesu taṃsamanantarā tāneva ṭhānappattāni rūpārammaṇādīni sampaṭicchati.

469在意识界的解说中，第一意识界多了‘喜’这个词。受也是‘悦’受。因为它只于可意的所缘中生起。第二意识界则于可意和中舍的所缘中生起。因此那里有‘舍’受。其词句与意界的解说相似。两者都因为落入五识流而去了，所以禅支未被举出。道支则因为不可得而未举出。其余一切应依前述的方法来理解。然而，从特相等来说，应知这两种意识界都是无因异熟，具有了知六种所缘的特相，具有推度等的味，具有如此状态的现起，以心所依处为足处。

469. Manoviññāṇadhātuniddesesu paṭhamamanoviññāṇadhātuyaṃ ‘pīti’padaṃ adhikaṃ. Vedanāpi ‘somanassa’-vedanā hoti. Ayañhi iṭṭhārammaṇasmiṃyeva pavattati. Dutiyamanoviññāṇadhātu iṭṭhamajjhattārammaṇe. Tasmā tattha ‘upekkhā’ vedanā hotīti. Padāni manodhātuniddesasadisāneva. Ubhayatthāpi pañcaviññāṇasote patitvā gatattāyeva jhānaṅgāni na uddhaṭāni. Maggaṅgāni alābhatoyeva. Sesaṃ sabbattha vuttanayeneva veditabbaṃ. Lakkhaṇādito panesā duvidhāpi manoviññāṇadhātu ahetukavipākā, chaḷārammaṇavijānanalakkhaṇā, santīraṇādirasā, tathābhāvapaccupaṭṭhānā, hadayavatthupadaṭṭhānāti veditabbā.

844其中，第一意识界在两种情况下成熟。它在五门中，紧接在善异熟眼识等之后，当异熟意界领受该所缘而灭去之后，就在那个所缘上执行推度的作用，立于五门而成熟。而在六门中，对于强有力的所缘，它成为彼所缘而成熟。如何呢？如同在湍急的水流中，船横向行驶时，水被分开后，短暂地跟随船一段，然后仍随流而去；同样地，在六门中，当强有力的所缘出现并诱惑时，速行心便奔驰。在速行之后，是有分的时刻。然而，此心不给有分机会，执取速行心所执取的所缘后，持续一个或两个心识刹那，然后便沉入有分。如同牛群渡河时，也应如此详细地作譬喻。如此，此心因为执取了速行心所执取的所缘，故称为‘彼所缘’而成熟。

Tattha paṭhamā dvīsu ṭhānesu vipaccati. Sā hi pañcadvāre kusalavipākacakkhuviññāṇādianantaraṃ, vipākamanodhātuyā taṃ ārammaṇaṃ sampaṭicchitvā niruddhāya, tasmiṃ yevārammaṇe santīraṇakiccaṃ sādhayamānā pañcasu dvāresu ṭhatvā vipaccati. Chasu dvāresu pana balavārammaṇe tadārammaṇā hutvā vipaccati. Kathaṃ? Yathā hi caṇḍasote, tiriyaṃ nāvāya gacchantiyā, udakaṃ chijjitvā thokaṃ ṭhānaṃ nāvaṃ anubandhitvā yathāsotameva gacchati, evameva chasu dvāresu balavārammaṇe palobhayamāne āpāthagate javanaṃ javati. Tasmiṃ javite bhavaṅgassa vāro. Idaṃ pana cittaṃ bhavaṅgassa vāraṃ adatvā javanena gahitārammaṇaṃ gahetvā ekaṃ dve cittavāre pavattitvā bhavaṅgameva otarati. Gavakkhandhe nadiṃ tarantepi evameva upamā vitthāretabbā. Evamesā yaṃ javanena gahitārammaṇaṃ tasseva gahitattā tadārammaṇaṃ nāma hutvā vipaccati.

845第二意识界则在五种情况下成熟。如何呢？在人间，对于生来即盲、生来即聋、生来即哑、生来即疯狂、两性人、非男非女者，在结生时，它成为结生而成熟。结生过后，在尽其寿命期间，它成为有分而成熟。在可意中舍的五所缘路心中，它成为推度而成熟；在六门中对于强有力的所缘，它成为彼所缘而成熟；在死时，它成为死心而成熟。它在这五种情况下成熟。

Dutiyā pana pañcasu ṭhānesu vipaccati. Kathaṃ? Manussaloke tāva jaccandhajaccabadhirajaccaeḷajaccummattakaubhatobyañjanakanapuṃsakānaṃ paṭisandhiggahaṇakāle paṭisandhi hutvā vipaccati. Paṭisandhiyā vītivattāya yāvatāyukaṃ bhavaṅgaṃ hutvā vipaccati. Iṭṭhamajjhatte pañcārammaṇavīthiyā santīraṇaṃ hutvā, balavārammaṇe chasu dvāresu tadārammaṇaṃ hutvā, maraṇakāle cuti hutvāti imesu pañcasu ṭhānesu vipaccatīti.

948意识界二法已毕。

Manoviññāṇadhātudvayaṃ niṭṭhitaṃ.

846第八大善报心识说明

Aṭṭhamahāvipākacittavaṇṇanā

498现在，为了显示八种大异熟心，又开始说“哪些法是无记的”等。在那里，于圣典中仅显示了方法，所有分项都被略摄。它们的含义应依前文所述的方法来理解。然而，为了显示其中的差别，才说了“无贪是无记根”等。未被说到的，应如此理解：即在欲界善心中所说的业门、业道、福行事、事类的区分，在这里并不存在。为什么呢？因为（异熟心）不产生表色、不是异熟法、以及不如此转起。至于在“或随一法”中所说的悲与喜，由于它们以有情为所缘，在异熟心中并不存在。因为欲界异熟心是纯粹以小法为所缘的。不仅悲与喜，离（心所）在这里也不存在。因为（《分别论》）说过：“五学处只是善的”。

498. Idāni aṭṭhamahāvipākacittāni dassetuṃ puna katame dhammā abyākatātiādi āraddhaṃ. Tattha pāḷiyaṃ nayamattaṃ dassetvā sabbavārā saṃkhittā. Tesaṃ attho heṭṭhā vuttanayeneva veditabbo. Yo panettha viseso taṃ dassetuṃ alobho abyākatamūlantiādi vuttaṃ. Yampi na vuttaṃ taṃ evaṃ veditabbaṃ – yo hi kāmāvacarakusalesu kammadvārakammapathapuññakiriyavatthubhedo vutto so idha natthi. Kasmā? Aviññattijanakato avipākadhammato tathā appavattito ca. Yāpi tā yevāpanakesu karuṇāmuditā vuttā, tā sattārammaṇattā vipākesu na santi. Ekantaparittārammaṇāni hi kāmāvacaravipākāni. Na kevalañca karuṇāmuditā, viratiyopettha na santi. ‘Pañca sikkhāpadāni kusalānevā’ti (vibha. 715) hi vuttaṃ.

848而这里无行与有行的区分，应依善心以及缘的差别来理解。因为无行善的异熟就是无行的，有行善的异熟就是有行的。由强力的缘所生的是无行，由其他缘所生的是有行。即使在劣、中、胜的区分中，这些心也不称为劣、中、胜，因为它们不是由劣、中、胜的欲等所成就的。然而，劣善的异熟是劣的，中善的异熟是中的，胜善的异熟是胜的。在这里，增上（缘）并不存在。为什么呢？因为不应以欲等为主导来令（异熟心）生起。其余一切，都与在八种善心中所说的相似。

Asaṅkhārasasaṅkhāravidhānañcettha kusalato ceva paccayabhedato ca veditabbaṃ. Asaṅkhārikassa hi kusalassa asaṅkhārikameva vipākaṃ, sasaṅkhārikassa sasaṅkhārikaṃ. Balavapaccayehi ca uppannaṃ asaṅkhārikaṃ, itarehi itaraṃ. Hīnādibhedepi imāni hīnamajjhimapaṇītehi chandādīhi anipphāditattā hīnamajjhimapaṇītāni nāma na honti. Hīnassa pana kusalassa vipākaṃ hīnaṃ, majjhimassa majjhimaṃ, paṇītassa paṇītaṃ. Adhipatino pettha na santi. Kasmā? Chandādīni dhuraṃ katvā anuppādetabbato. Sesaṃ sabbaṃ aṭṭhasu kusalesu vuttasadisameva.

849现在应知这八种大异熟心的异熟之处。这些心在四种处异熟：结生时、有分时、死时、以及彼所缘时。如何呢？首先，在人类和欲界天中，对于有福德的二因和三因者，在执取结生时，它们成为结生而异熟。在结生过去之后，于转起中，在六十岁、八十岁乃至不可计数的寿命期间，成为有分；在六门中面对强力所缘时，成为彼所缘；在命终时，成为死心。如此，它们在四种处异熟。

Idāni imesaṃ aṭṭhannaṃ mahāvipākacittānaṃ vipaccanaṭṭhānaṃ veditabbaṃ. Etāni hi catūsu ṭhānesu vipaccanti – paṭisandhiyaṃ, bhavaṅge, cutiyaṃ, tadārammaṇeti. Kathaṃ? Manussesu tāva kāmāvacaradevesu ca puññavantānaṃ duhetukatihetukānaṃ paṭisandhiggahaṇakāle paṭisandhi hutvā vipaccanti. Paṭisandhiyā vītivattāya pavatte saṭṭhipi asītipi vassāni asaṅkhyeyyampi āyukālaṃ bhavaṅgaṃ hutvā, balavārammaṇe chasu dvāresu tadārammaṇaṃ hutvā, maraṇakāle cuti hutvāti. Evaṃ catūsu ṭhānesu vipaccanti.

850其中，一切一切知菩萨在最后结生的执取时，是以第一种——喜俱、三因、无行的大异熟心执取结生的。而那是慈心前分心的异熟。由此所给予的结生，寿命不可计数。然而，它随时间的推移而变易。但大尸婆长老说：“舍俱的比喜俱的更强力。他们以此执取结生。因为以此执取结生者具有大志向，即使在天界的所缘中也不浮荡，如同三藏小那伽长老等人一样。”然而，在注释书中，驳斥说：“这是长老的个人意愿，并非如此”，并说：“一切知菩萨的利益加行是强力的，因此他们以慈心前分的欲界善异熟——喜俱、三因、无行的心执取结生。”

Tattha sabbepi sabbaññubodhisattā pacchimapaṭisandhiggahaṇe paṭhamena somanassasahagatatihetukaasaṅkhārikamahāvipākacittena paṭisandhiṃ gaṇhanti. Taṃ pana mettāpubbabhāgacittassa vipākaṃ hoti. Tena dinnāya paṭisandhiyā asaṅkhyeyyaṃ āyu. Kālavasena pana pariṇamati. Mahāsīvatthero panāha – ‘somanassasahagatato upekkhāsahagataṃ balavataraṃ. Tena paṭisandhiṃ gaṇhanti. Tena gahitapaṭisandhikā hi mahajjhāsayā honti. Dibbesupi ārammaṇesu uppilāvino na honti, tipiṭakacūḷanāgattherādayo viyā’ti . Aṭṭhakathāyaṃ pana – ‘ayaṃ therassa manoratho,’‘natthi eta’nti paṭikkhipitvā ‘sabbaññubodhisattānaṃ hitūpacāro balavā hoti , tasmā mettāpubbabhāgakāmāvacarakusalavipākasomanassasahagatatihetukaasaṅkhārikacittena paṭisandhiṃ gaṇhantī’ti vuttaṃ.

954果报抉择论

Vipākuddhārakathā

851现在，在异熟抉择论中，应建立论母：三藏小那伽长老首先说：“由一个善思，生起十六种异熟心。在此，十二道心和无因八心也是如此。”摩罗瓦比住者大达多长老则说：“由一个善思，生起十二种异熟心。在此，十道心和无因八心也是如此。”三藏大法护长老说：“由一个善思，生起十种异熟心。在此，无因八心也是如此。”

Idāni vipākuddhārakathāya mātikā ṭhapetabbā – tipiṭakacūḷanāgatthero tāva āha – ekāya kusalacetanāya soḷasa vipākacittāni uppajjanti. Ettheva dvādasakamaggopi ahetukaṭṭhakampīti. Moravāpivāsī mahādattatthero panāha – ekāya kusalacetanāya dvādasa vipākacittāni uppajjanti. Ettheva dasakamaggopi ahetukaṭṭhakampīti. Tipiṭakamahādhammarakkhitatthero āha – ekāya kusalacetanāya dasa vipākacittāni uppajjanti, ettheva ahetukaṭṭhakanti.

852在此处，他们提出了名为“舍迦城之问”的问题。据说，在舍迦城，优婆塞们坐在讲堂中，提出了一个问题：“由一个思，在业被积聚时，结生是一个呢，还是多个？”他们无法决断，便前往阿毗达摩长老处请问。长老们使他们信解：“如同从一颗芒果种子只生出一棵苗芽一样，结生也只是一个。”后来有一天，他们又提出了一个问题：“由不同的思，在业被积聚时，结生是多个呢，还是一个？”他们无法决断，便请问长老们。长老们使他们信解：“如同种植了许多芒果种子，就会生出许多苗芽一样，结生也就是多个。”

Imasmiṃ ṭhāne sāketapañhaṃ nāma gaṇhiṃsu. Sākete kira upāsakā sālāyaṃ nisīditvā ‘kiṃ nu kho ekāya cetanāya kamme āyūhite ekā paṭisandhi hoti udāhu nānā’ti? Pañhaṃ nāma samuṭṭhāpetvā nicchetuṃ asakkontā ābhidhammikatthere upasaṅkamitvā pucchiṃsu. Therā ‘yathā ekasmā ambabījā ekova aṅkuro nikkhamati, evaṃ ekāva paṭisandhi hotī’ti saññāpesuṃ. Athekadivasaṃ ‘kiṃ nu kho nānācetanāhi kamme āyūhite paṭisandhiyo nānā honti udāhu ekā’ti? Pañhaṃ samuṭṭhāpetvā nicchetuṃ asakkontā there pucchiṃsu. Therā ‘yathā bahūsu ambabījesu ropitesu bahū aṅkurā nikkhamanti, evaṃ bahukāva paṭisandhiyo hontī’ti saññāpesuṃ.

853此外，在此处还采纳了名为“增盛说明”的内容。在这些众生中，贪也会增盛，嗔也会增盛，痴也会增盛；无贪也会增盛，无嗔也会增盛，无痴也会增盛。是什么决定了他们这些法的增盛状态呢？是前因决定的。在业积聚的刹那，就有了差别。如何呢？“因为在业积聚的刹那，若某人的贪强盛、无贪微弱，无嗔无痴强盛、嗔痴微弱，那么他微弱的无贪不能制伏贪，而强盛的无嗔无痴则能制伏嗔和痴。因此，他由该业所给予的结生之力而投生，成为贪婪者，但又是乐善、不忿怒者，而且是有智慧者，具有如金刚般的智慧。”

Aparampi imasmiṃ ṭhāne ussadakittanaṃ nāma gahitaṃ. Imesañhi sattānaṃ lobhopi ussanno hoti, dosopi mohopi; alobhopi adosopi amohopi. Taṃ nesaṃ ussannabhāvaṃ ko niyāmetīti? Pubbahetu niyāmeti. Kammāyūhanakkhaṇeyeva nānattaṃ hoti. Kathaṃ? ‘‘Yassa hi kammāyūhanakkhaṇe lobho balavā hoti alobho mando, adosāmohā balavanto dosamohā mandā, tassa mando alobho lobhaṃ pariyādātuṃ na sakkoti, adosāmohā pana balavanto dosamohe pariyādātuṃ sakkonti. Tasmā so tena kammena dinnapaṭisandhivasena nibbatto luddho hoti, sukhasīlo akkodhano, paññavā pana hoti vajirūpamañāṇo’’ti.

854“然而，在业积聚的刹那，若某人的贪和嗔强盛，无贪和无嗔微弱，无痴强盛、痴微弱，那么他依前述之理，既是贪婪者，又是嗔恚者，但也是有智慧者，具有如金刚般的智慧，如同达多无畏长老一样。”

‘Yassa pana kammāyūhanakkhaṇe lobhadosā balavanto honti alobhādosā mandā, amoho balavā moho mando, so purimanayeneva luddho ceva hoti duṭṭho ca, paññavā pana hoti vajirūpamañāṇo dattābhayatthero viya.

855“然而，在业积聚的刹那，若某人的贪、嗔、痴强盛，其他（无贪等）微弱，那么他依前述之理，既是贪婪者，又是愚钝者，但却是乐善、不忿怒者。”

‘Yassa pana kammāyūhanakkhaṇe lobhādosamohā balavanto honti itare mandā, so purimanayeneva luddho ceva hoti dandho ca, sukhasīlako pana hoti akkodhano.

856“同样地，在业积聚的刹那，若某人的贪、嗔、痴三者都强盛，无贪等微弱，那么他依前述之理，既是贪婪者，又是嗔恚者，又是愚痴者。”

‘Tathā yassa kammāyūhanakkhaṇe tayopi lobhadosamohā balavanto honti alobhādayo mandā, so purimanayeneva luddho ceva hoti duṭṭho ca mūḷho ca.

857然而，若在业累积的刹那，无贪、无嗔、无痴强而有力，其余三者微弱，则此人如前所述，烦恼轻微，即使见到天界所缘也毫不动摇，但性情恶劣且智慧迟钝。

‘Yassa pana kammāyūhanakkhaṇe alobhadosamohā balavanto honti itare mandā, so purimanayeneva appakileso hoti, dibbārammaṇampi disvā niccalo, duṭṭho pana hoti dandhapañño cāti.

858然而，若在业累积的刹那，无贪、无嗔、无痴强而有力，其余三者微弱，则此人如前所述，既无贪著，又乐于善行，但智慧迟钝。

‘Yassa pana kammāyūhanakkhaṇe alobhādosamohā balavanto honti itare mandā, so purimanayeneva aluddho ceva hoti, sukhasīlako ca, dandho pana hoti.

859同样，若在业累积的刹那，无贪、无嗔、无痴强而有力，其余三者微弱，则此人如前所述，既无贪著且具智慧，但性情恶劣、易怒。

‘Tathā yassa kammāyūhanakkhaṇe alobhadosāmohā balavanto honti itare mandā, so purimanayeneva aluddho ceva hoti paññavā ca, duṭṭho ca pana hoti kodhano.

860然而，若在业累积的刹那，无贪等三者皆强而有力，贪等三者微弱，则此人如同大僧护长老，无贪、无嗔且具智慧。

‘Yassa pana kammāyūhanakkhaṇe tayopi alobhādayo balavanto honti lobhādayo mandā, so mahāsaṅgharakkhitatthero viya aluddho aduṭṭho paññavā ca hotī’ti.

861此外，此处也提到了因的说明。三因业能产生三因、二因及无因的果报。二因业不产生三因果报，而产生其余两种。以三因业结生者，有三因结生，也有二因结生；无因结生则无。以二因业结生者，有二因结生，也有无因结生；三因结生则无。无行善业能产生无行及有行的果报。有行善业能产生有行及无行的果报。应依所缘转换受。应依速行确定彼所缘。

Aparampi imasmiṃ ṭhāne hetukittanaṃ nāma gahitaṃ. Tihetukakammañhi tihetukampi duhetukampi ahetukampi vipākaṃ deti. Duhetukakammaṃ tihetukavipākaṃ na deti, itaraṃ deti. Tihetukakammena paṭisandhi tihetukāpi hoti, duhetukāpi; ahetukā na hoti. Duhetukena duhetukāpi hoti ahetukāpi; tihetukā na hoti. Asaṅkhārikaṃ kusalaṃ asaṅkhārikampi sasaṅkhārikampi vipākaṃ deti. Sasaṅkhārikaṃ sasaṅkhārikampi asaṅkhārikampi vipākaṃ deti. Ārammaṇena vedanā parivattetabbā. Javanena tadārammaṇaṃ niyāmetabbaṃ.

862现在应知在各长老的论说中，有十六种等。以与初欲界善心相似的初大果报心结生者，从胎藏出后，达到能确立防护与不防护的状态，当可意所缘现于眼门时，若唯作意界未转向有分，则超越所缘的数量没有限制。为何如此？因所缘羸弱故。这是第一个无效转起。

Idāni tassa tassa therassa vāde soḷasamaggādayo veditabbā. Paṭhamakāmāvacarakusalasadisena hi paṭhamamahāvipākacittena gahitapaṭisandhikassa gabbhāvāsato nikkhamitvā saṃvarāsaṃvare paṭṭhapetuṃ samatthabhāvaṃ upagatassa cakkhudvārasmiṃ ‘iṭṭhārammaṇe’ āpāthamāgate kiriyamanodhātuyā bhavaṅge anāvaṭṭiteyeva atikkamanaārammaṇānaṃ pamāṇaṃ natthi. Kasmā evaṃ hoti? Ārammaṇadubbalatāya. Ayaṃ tāva eko moghavāro.

863然而，若转向有分，当唯作意界转向有分后，不达到确定，而在中间，或停于眼识、或停于领受、或停于推度便回转，这是不可能的。但依确定而停住后，一个或两个心转起。从此获得习行后，停于速行处，再沉入有分，这也是由于所缘羸弱之故。这个转起可在说‘如我所见，如我所闻’等时获得。这是第二个无效转起。

Sace pana bhavaṅgaṃ āvaṭṭeti, kiriyamanodhātuyā bhavaṅge āvaṭṭite, voṭṭhabbanaṃ apāpetvāva antarā, cakkhuviññāṇe vā sampaṭicchane vā santīraṇe vā ṭhatvā nivattissatīti netaṃ ṭhānaṃ vijjati. Voṭṭhabbanavasena pana ṭhatvā ekaṃ vā dve vā cittāni pavattanti. Tato āsevanaṃ labhitvā javanaṭṭhāne ṭhatvā puna bhavaṅgaṃ otarati idampi ārammaṇadubbalatāya eva hoti. Ayaṃ pana vāro ‘diṭṭhaṃ viya me, sutaṃ viya me’tiādīni vadanakāle labbhati. Ayampi dutiyo moghavāro.

864另一种情况：当唯作意界转向有分后，路心生起，速行运行。在速行结束时，是彼所缘的转起机会。若彼所缘未生起，便沉入有分。于此有如下譬喻——犹如在河中设置障碍，将水导向大渠，水流出后，充满两岸的田地，多余的水经由螃蟹路等流走，再沉入河中，应如此看待。在此，河中水流持续之时，如有分路持续之时。设置障碍之时，如唯作意界转向有分之时。大渠中水流持续之时，如路心转起之时。充满两岸田地，如速行。经由螃蟹路等流走，水再沉入河中，如速行运行后，彼所缘未生起便再沉入有分。如此，沉入有分的心也无法计数。这也是由于所缘羸弱之故。这是第三个无效转起。

Aparassa kiriyamanodhātuyā bhavaṅge āvaṭṭite vīthicittāni uppajjanti, javanaṃ javati. Javanapariyosāne pana tadārammaṇassa vāro. Tasmiṃ anuppanneyeva bhavaṅgaṃ otarati. Tatrāyaṃ upamā – yathā hi nadiyā āvaraṇaṃ bandhitvā mahāmātikābhimukhe udake kate udakaṃ gantvā ubhosu tīresu kedāre pūretvā atirekaṃ kakkaṭakamaggādīhi palāyitvā puna nadiṃyeva otarati, evametaṃ daṭṭhabbaṃ. Ettha hi nadiyaṃ udakappavattanakālo viya bhavaṅgavīthippavattanakālo . Āvaraṇabandhanakālo viya kiriyamanodhātuyā bhavaṅgassa āvaṭṭanakālo. Mahāmātikāya udakappavattanakālo viya vīthicittappavatti. Ubhosu tīresu kedārapūraṇaṃ viya javanaṃ. Kakkaṭakamaggādīhi palāyitvā puna udakassa nadīotaraṇaṃ viya javanaṃ javitvā tadārammaṇe anuppanneyeva puna bhavaṅgotaraṇaṃ. Evaṃ bhavaṅgaṃ otaraṇacittānampi gaṇanapatho natthi. Idañcāpi ārammaṇadubbalatāya eva hoti. Ayaṃ tatiyo moghavāro.

865然而，若是强力所缘现前，当唯作意界转向有分后，眼识等生起。在速行处，初欲界善心成为速行，运行六或七次后，给予彼所缘的转起机会。彼所缘确立时，与彼相似的广大果报心即确立。此获得两个名称：因与结生心相似，称为‘根本有分’；因执取了速行所执取的所缘，称为‘彼所缘’。在此处，眼识、领受、推度、彼所缘，这四种果报心可计入。

Sace pana balavārammaṇaṃ āpāthagataṃ hoti kiriyamanodhātuyā bhavaṅge āvaṭṭite cakkhuviññāṇādīni uppajjanti. Javanaṭṭhāne pana paṭhamakāmāvacarakusalacittaṃ javanaṃ hutvā chasattavāre javitvā tadārammaṇassa vāraṃ deti. Tadārammaṇaṃ patiṭṭhahamānaṃ taṃsadisameva mahāvipākacittaṃ patiṭṭhāti. Idaṃ dve nāmāni labhati – paṭisandhicittasadisattā ‘mūlabhavaṅga’nti ca, yaṃ javanena gahitaṃ ārammaṇaṃ tassa gahitattā ‘tadārammaṇa’nti ca. Imasmiṃ ṭhāne cakkhuviññāṇaṃ sampaṭicchanaṃ santīraṇaṃ tadārammaṇanti cattāri vipākacittāni gaṇanūpagāni honti.

866然而，当第二善心成为速行时，与彼相似的第二果报心即成为彼所缘而确立。此也获得两个名称：因与结生心不相似，称为‘客有分’；如前所述，也称为‘彼所缘’。与此一起，前四种共为五种。

Yadā pana dutiyakusalacittaṃ javanaṃ hoti, tadā taṃsadisaṃ dutiyavipākacittameva tadārammaṇaṃ hutvā patiṭṭhāti. Idañca dve nāmāni labhati . Paṭisandhicittena asadisattā ‘āgantukabhavaṅga’nti ca purimanayeneva ‘tadārammaṇa’nti ca. Iminā saddhiṃ purimāni cattāri pañca honti.

867然而，当第三善心成为速行时，与彼相似的第三果报心即成为彼所缘而确立。此也如前所述，获得‘客有分’与‘彼所缘’两个名称。与此一起，前五种共为六种。

Yadā pana tatiyakusalacittaṃ javanaṃ hoti, tadā taṃsadisaṃ tatiyavipākacittaṃ tadārammaṇaṃ hutvā patiṭṭhāti. Idampi vuttanayeneva ‘āgantukabhavaṅgaṃ’‘tadārammaṇa’nti ca dve nāmāni labhati. Iminā saddhiṃ purimāni pañca cha honti.

868然而，当第四善心成为速行时，与彼相似的第四果报心即成为彼所缘而确立。此也如前所述，获得‘客有分’与‘彼所缘’两个名称。与此一起，前六种共为七种。

Yadā pana catutthakusalacittaṃ javanaṃ hoti, tadā taṃsadisaṃ catutthavipākacittaṃ tadārammaṇaṃ hutvā patiṭṭhāti. Idampi vuttanayeneva ‘āgantukabhavaṅgaṃ’‘tadārammaṇa’nti ca dve nāmāni labhati. Iminā saddhiṃ purimāni cha satta honti.

869然而，当在此门中，作为“可意、中性所缘”的境出现时，同样依前述方式可得三种无效路心。但由于感受是随所缘而转变的，因此在那里是舍俱的推度心。在四种舍俱大善速行心结束时，有四种舍俱大果报心以彼所缘的状态安住。它们也依前述方式获得“来客有分”和“彼所缘”两种名称，也被称为“后有分”。如此，这五种加上前七种，共为十二种。如是，眼门有十二种，耳门等各有十二种，共为六十种。如此，由一种思业造作时，生起六十种果报心。然而，若以未执取之执取来说，眼门有十二种，耳、鼻、舌、身识为四种，共十六种。

Yadā pana tasmiṃ dvāre ‘iṭṭhamajjhattārammaṇaṃ’ āpāthamāgacchati, tatrāpi vuttanayeneva tayo moghavārā labbhanti. Yasmā pana ārammaṇena vedanā parivattati tasmā tattha upekkhāsahagatasantīraṇaṃ. Catunnañca upekkhāsahagatamahākusalajavanānaṃ pariyosāne cattāri upekkhāsahagatamahāvipākacittāneva tadārammaṇabhāvena patiṭṭhahanti. Tānipi vuttanayeneva ‘āgantukabhavaṅgaṃ’‘tadārammaṇa’nti ca dve nāmāni labhanti. ‘Piṭṭhibhavaṅgānī’tipi vuccanti eva. Iti imāni pañca purimehi sattahi saddhiṃ dvādasa honti. Evaṃ cakkhudvāre dvādasa, sotadvārādīsu dvādasa dvādasāti, samasaṭṭhi honti. Evaṃ ekāya cetanāya kamme āyūhite samasaṭṭhi vipākacittāni uppajjanti. Aggahitaggahaṇena pana cakkhudvāre dvādasa, sotaghānajivhākāyaviññāṇāni cattārīti soḷasa honti.

870在此处，他们举了一个名为“芒果喻”的例子：据说有一个人，在结满果实的芒果树下，蒙着头躺卧而睡。这时，一个熟透的芒果从蒂脱落，落在地上，发出“嗒”的一声，仿佛擦过他的耳廓。他被那声音惊醒，睁开眼睛观看。然后伸出手，拿起果子，捏了捏，闻了闻，便享用了。

Imasmiṃ ṭhāne ambopamaṃ nāma gaṇhiṃsu – eko kira puriso phalitambarukkhamūle sasīsaṃ pārupitvā nipanno niddāyati. Athekaṃ ambapakkaṃ vaṇṭato muccitvā tassa kaṇṇasakkhaliṃ puñchamānaṃ viya ‘tha’nti bhūmiyaṃ pati. So tassa saddena pabujjhitvā ummīletvā olokesi. Tato hatthaṃ pasāretvā phalaṃ gahetvā madditvā upasiṅghitvā paribhuñji.

871其中，那人睡在芒果树下的时刻，如同有分心持续的时刻。芒果从蒂脱落、擦过耳廓落下的时刻，如同所缘撞击净色的时刻。因那声音而醒来的时刻，如同唯作意界使有分心转向的时刻。睁开眼睛观看的时刻，如同眼识完成看的作用的时刻。伸出手去取的时刻，如同果报意界领受所缘的时刻。取来后捏一捏的时刻，如同果报意识界推度所缘的时刻。闻一闻的时刻，如同唯作意识界确定所缘的时刻。享用的时刻，如同速行心体验所缘之味的时刻。这个比喻说明什么？它说明：所缘撞击净色仅仅是作用；当净色被撞击时，唯作意界仅仅是有分转向；眼识仅仅是看；果报意界仅仅是领受所缘；果报意识界仅仅是推度所缘；唯作意识界仅仅是确定所缘，这些仅仅是作用。而唯独速行心才真正体验所缘之味。

Tattha, tassa purisassa ambarukkhamūle niddāyanakālo viya bhavaṅgasamaṅgikālo. Ambapakkassa vaṇṭato muccitvā kaṇṇasakkhaliṃ puñchamānassa patanakālo viya ārammaṇassa pasādaghaṭṭanakālo. Tena saddena pabuddhakālo viya kiriyamanodhātuyā bhavaṅgassa āvaṭṭitakālo. Ummīletvā olokitakālo viya cakkhuviññāṇassa dassanakiccasādhanakālo. Hatthaṃ pasāretvā gahitakālo viya vipākamanodhātuyā ārammaṇassa sampaṭicchitakālo. Gahetvā madditakālo viya vipākamanoviññāṇadhātuyā ārammaṇassa santīraṇakālo. Upasiṅghitakālo viya kiriyamanoviññāṇadhātuyā ārammaṇassa vavatthāpitakālo . Paribhuttakālo viya javanassa ārammaṇarasaṃ anubhavitakālo. Ayaṃ upamā kiṃ dīpeti? Ārammaṇassa pasādaghaṭṭanameva kiccaṃ. Tena pasāde ghaṭṭite kiriyamanodhātuyā bhavaṅgāvaṭṭanameva, cakkhuviññāṇassa dassanamattakameva, vipākamanodhātuyā ārammaṇasampaṭicchanamattakameva, vipākamanoviññāṇadhātuyā ārammaṇasantīraṇamattakameva, kiriyamanoviññāṇadhātuyā ārammaṇavavatthāpanamattakameva kiccaṃ. Ekantena pana ārammaṇarasaṃ javanameva anubhavatīti dīpeti.

872在此，并没有任何造作者或令造作者说：“你要成为有分，你要成为转向，你要成为看，你要成为领受，你要成为推度，你要成为确定，你要成为速行。”

Ettha ca ‘tvaṃ bhavaṅgaṃ nāma hohi, tvaṃ āvajjanaṃ nāma, tvaṃ dassanaṃ nāma, tvaṃ sampaṭicchanaṃ nāma, tvaṃ santīraṇaṃ nāma, tvaṃ voṭṭhabbanaṃ nāma, tvaṃ javanaṃ nāma, hohī’ti koci kattā vā kāretā vā natthi.

873然而，在此处，他们举出了五种法则，名为：种子法则、时节法则、业法则、法法则、心法则。其中，野豆藤向上生长、南向藤蔓朝南绕树、向日葵花朝向太阳、蔓草朝向树木生长、椰子顶部有孔，像这样，各种种子产生各自相应的果实，这称为种子法则。在各自的时节，那些树木同时开花、结果、抽嫩叶，这称为时节法则。三因业产生三因、二因、无因的果报；二因业产生二因、无因的果报，不产生三因果报。像这样，各种业产生各自相应的果报，这称为业法则。

Imasmiṃ pana ṭhāne pañcavidhaṃ niyāmaṃ nāma gaṇhiṃsu – bījaniyāmaṃ utuniyāmaṃ kammaniyāmaṃ dhammaniyāmaṃ cittaniyāmanti. Tattha kulatthagacchassa uttaraggabhāvo, dakkhiṇavalliyā dakkhiṇato rukkhapariharaṇaṃ, sūriyāvaṭṭapupphānaṃ sūriyābhimukhabhāvo, māluvalatāya rukkhābhimukhagamanameva, nāḷikerassa matthake chiddasabbhāvoti tesaṃ tesaṃ bījānaṃ taṃtaṃsadisaphaladānaṃ bījaniyāmo nāma. Tasmiṃ tasmiṃ samaye tesaṃ tesaṃ rukkhānaṃ ekappahāreneva pupphaphalapallavaggahaṇaṃ utuniyāmo nāma. Tihetukakammaṃ tihetukaduhetukāhetukavipākaṃ deti. Duhetukakammaṃ duhetukāhetukavipākaṃ deti, tihetukaṃ na detīti, evaṃ tassa tassa kammassa taṃtaṃsadisavipākadānameva kammaniyāmo nāma.

874还有另一种业法则，即依业与果报相似之理。为了说明这个道理，他们讲述了这个故事：在正等正觉佛陀的时代，舍卫城有一个城门村。那时，一个燃烧的草把飞起，套在了一只正飞过空中的乌鸦的脖子上。乌鸦惨叫着坠地而死。在大海中，有一艘船停滞不动。人们找不到下方有什么障碍，便抽签找倒霉鬼。签落到了船主的一位女信徒手中。于是众人说：“不要为了一个人而让大家都遭殃，我们把她扔进水里吧。”船主说：“我无法眼睁睁看着她浮在水面上。”便让人把一罐沙绑在她脖子上，将她投入水中。就在那一刻，船像离弦之箭一样飞驰而去。有一位比丘住在山洞里。一块巨大的山岩掉下来堵住了洞口。到了第七天，那岩石自己移开了。当正等正觉佛陀坐在祇园精舍说法时，这三件事同时被禀告了。导师说：“这不是别人做的，正是他们自己所作的业。”为了开示，他讲述了过去的事：

Aparopi kammasarikkhakavipākavaseneva kammaniyāmo hoti. Tassa dīpanatthamidaṃ vatthuṃ kathenti – sammāsambuddhakāle sāvatthiyā dvāragāmo jhāyi . Tato pajjalitaṃ tiṇakaraḷaṃ uṭṭhahitvā ākāsena gacchato kākassa gīvāya paṭimuñci. So viravanto bhūmiyaṃ patitvā kālamakāsi. Mahāsamuddepi ekā nāvā niccalā aṭṭhāsi. Heṭṭhā kenaci niruddhabhāvaṃ apassantā kāḷakaṇṇisalākaṃ vicāresuṃ. Sā nāvikasseva upāsikāya hatthe pati. Tato ekissā kāraṇā mā sabbe nassantu, udake naṃ khipāmāti āhaṃsu. Nāviko ‘na sakkhissāmi etaṃ udake uppilavamānaṃ passitu’nti vālikāghaṭaṃ gīvāyaṃ bandhāpetvā khipāpesi. Taṅkhaṇaññeva nāvā khittasaro viya pakkhandi. Eko bhikkhu leṇe vasati. Mahantaṃ pabbatakūṭaṃ patitvā dvāraṃ pidahi. Taṃ sattame divase sayameva apagataṃ. Sammāsambuddhassa jetavane nisīditvā dhammaṃ kathentassa imāni tīṇi vatthūni ekappahāreneva ārocesuṃ. Satthā ‘na etaṃ aññehi kataṃ, tehi katakammameva ta’nti atītaṃ āharitvā dassento āha –

875乌鸦在过去世曾为人，因无法驯服一头恶牛，便在牛脖子上绑上草辫，点火烧它。牛因此而死。如今，这个业让它即使在天空中飞行也无法逃脱。那位女子在过去世也是一位女子。她养熟了一只狗，狗跟着她去森林，又跟着她回来。人们嘲笑说：“我们的狗猎人现在出来了。”她因此感到羞恼，却又无法阻止那只狗，便把一罐沙绑在狗脖子上，将它投入水中。那个业让她在大海中无法逃脱。那位比丘在过去世曾是一个牧牛人，他用一把树枝堵住了一只蜥蜴钻入的洞口。到了第七天，他自己回来打开了洞口。蜥蜴颤抖着爬了出来。他出于怜悯，没有杀死它。那个业让他进入山间坐下后，也无法逃脱。综合这三件事，佛陀说了以下偈颂：

Kāko purimattabhāve manusso hutvā ekaṃ duṭṭhagoṇaṃ dametuṃ asakkonto gīvāya palālaveṇiṃ bandhitvā aggiṃ adāsi. Goṇo teneva mato. Idāni taṃ kammaṃ etassa ākāsena gacchatopi na muccituṃ adāsi. Sāpi itthī purimattabhāve ekā itthīyeva. Eko kukkuro tāya paricito hutvā araññaṃ gacchantiyā saddhiṃ gacchati, saddhimevāgacchati. Manussā ‘nikkhanto idāni amhākaṃ sunakhaluddako’ti uppaṇḍenti. Sā tena aṭṭīyamānā kukkuraṃ nivāretuṃ asakkontī vālikāghaṭaṃ gīvāya bandhitvā udake khipi. Taṃ kammaṃ tassā samuddamajjhe muccituṃ nādāsi. Sopi bhikkhu purimattabhāve gopālako hutvā bilaṃ paviṭṭhāya godhāya sākhābhaṅgamuṭṭhiyā dvāraṃ thakesi. Tato sattame divase sayaṃ āgantvā vivari. Godhā kampamānā nikkhami. Karuṇāya taṃ na māresi. Taṃ kammaṃ tassa pabbatantaraṃ pavisitvā nisinnassa muccituṃ nādāsīti. Imāni tīṇi vatthūni samodhānetvā imaṃ gāthamāha –

876“不在空中，不在海中，”

‘‘Na antalikkhe na samuddamajjhe,

877不进入山林中的隐蔽处；

Na pabbatānaṃ vivaraṃ pavissa;

878世间无此地方，

Na vijjate so jagatippadeso,

879立于其处能解脱恶业。」（《法句经》127偈）

Yatthaṭṭhito mucceyya pāpakammā’’ti. (dha. pa. 127);

880这也是所谓的业定律。其他类似的事例也应讲述。

Ayampi kammaniyāmoyeva nāma. Aññānipi evarūpāni vatthūni kathetabbāni.

881然而，菩萨入胎时、出母胎时、如来证正觉时、转法轮时、舍弃寿行时，以及般涅槃时，一万世界震动，这称为法定律。

Bodhisattānaṃ pana paṭisandhiggahaṇe, mātukucchito nikkhamane, abhisambodhiyaṃ tathāgatassa dhammacakkappavattane, āyusaṅkhārassa ossajjane, parinibbāne ca dasasahassacakkavāḷakampanaṃ dhammaniyāmo nāma.

882然而，当所缘撞击净色时，并没有任何造作者或令造作者说‘你应成为转向’……‘你应成为速行’，而是各自依其自性，从所缘撞击净色之时起，唯作意界心转向有分，眼识完成看的作用，异熟意界完成领受的作用，异熟意识界完成推度的作用，唯作意识界完成确定的作用，速行体验所缘之味，这称为心定律。这是此处所指的。

Ārammaṇena pana pasāde ghaṭṭite ‘tvaṃ āvajjanaṃ nāma hohi…pe… tvaṃ javanaṃ nāma hohī’ti koci kattā vā kāretā vā natthi, attano attano pana dhammatāya eva ārammaṇena pasādassa ghaṭṭitakālato paṭṭhāya kiriyamanodhātucittaṃ bhavaṅgaṃ āvaṭṭeti, cakkhuviññāṇaṃ dassanakiccaṃ sādheti, vipākamanodhātu sampaṭicchanakiccaṃ sādheti, vipākamanoviññāṇadhātu santīraṇakiccaṃ sādheti, kiriyamanoviññāṇadhātu voṭṭhabbanakiccaṃ sādheti, javanaṃ ārammaṇarasaṃ anubhavatīti ayaṃ cittaniyāmo nāma. Ayaṃ idha adhippeto.

883对于以有行三因善心，以及以舍俱的无行、有行善心造业时，由相似的异熟心结生，也是同样的道理。然而，在两种舍俱心中，应先显示‘以可意、中舍所缘’的转起，之后再显示‘以可意所缘’。

Sasaṅkhārikatihetukakusalenāpi upekkhāsahagatehi asaṅkhārikasasaṅkhārikakusalacittehipi kamme āyūhite taṃsadisavipākacittehi ādinnāya paṭisandhiyā eseva nayo. Upekkhāsahagatadvaye pana paṭhamaṃ ‘iṭṭhamajjhattārammaṇavasena’ pavattiṃ dassetvā pacchā ‘iṭṭhārammaṇavasena’ dassetabbā.

884如此，每一门中各各有十二，总计六十。以未摄受的摄受方式，生起十六种异熟心。

Evampi ekekasmiṃ dvāre dvādasa dvādasa hutvā samasaṭṭhi honti. Aggahitaggahaṇena soḷasa vipākacittāni uppajjanti.

885在此处，他们举了一个名为‘五榨蔗机’的比喻。据说，在榨甘蔗的时候，从一个村子有十一个榨机工出来，看见一个甘蔗园，知道它已成熟，便走近甘蔗园主，告知：‘我们是榨机工。’他说：‘我正在找你们呢。’便带他们去了甘蔗棚。他们在那里准备好榨机，说：‘我们是十一人，还应再得一人，请以工资雇佣。’甘蔗园主说：‘我就做你们的伙伴吧。’让人把甘蔗棚装满甘蔗后，他便成了他们的伙伴。他们各自完成自己的工作：煮糖者煮蔗汁，制糖块者制成糖块，甘蔗园主称量后分配份额，他们各自取了自己的份额，将甘蔗棚交还给主人。以同样的方法，在其他四个棚也做完工作后便离开了。

Imasmiṃ ṭhāne pañcaucchunāḷiyantopamaṃ nāma gaṇhiṃsu. Ucchupīḷanasamaye kira ekasmā gāmā ekādasa yantavāhā nikkhamitvā ekaṃ ucchuvāṭaṃ disvā tassa paripakkabhāvaṃ ñatvā ucchusāmikaṃ upasaṅkamitvā ‘yantavāhā maya’nti ārocesuṃ. So ‘ahaṃ tumheyeva pariyesāmī’ti ucchusālaṃ te gahetvā agamāsi. Te tattha nāḷiyantaṃ sajjetvā ‘mayaṃ ekādasa janā, aparampi ekaṃ laddhuṃ vaṭṭati, vetanena gaṇhathā’ti āhaṃsu. Ucchusāmiko ‘ahameva sahāyo bhavissāmī’ti ucchūnaṃ sālaṃ pūrāpetvā tesaṃ sahāyo ahosi. Te attano attano kiccāni katvā, phāṇitapācakena ucchurase pakke, guḷabandhakena baddhe, ucchusāmikena tulayitvā bhāgesu dinnesu, attano attano bhāgaṃ ādāya ucchusālaṃ sāmikassa paṭicchāpetvā, eteneva upāyena aparāsupi catūsu sālāsu kammaṃ katvā pakkamiṃsu.

886其中，应视五个榨机房如同五种净色，五个甘蔗园如同五种所缘，十一个游走的榨机工如同十一种异熟心，五个甘蔗棚的主人如同五种识。如同在第一个棚中，主人与十二人一起工作后分配份额之时，即是十一种异熟心与眼识一起在眼门对色所缘各自执行各自作用之时。如同棚主接收棚屋之时，即是眼识不转入门之时。如同在第二、第三、第四、第五棚中，十二人一起工作后分配份额之时，即是十一种异熟心与身识一起在身门对触所缘各自执行各自作用之时。如同棚主接收棚屋之时，应知即是身识不转入门之时。至此，已说由三因业得三因结生的部分。然而，由彼所得的二因结生，则被隐覆而过去了。

Tattha pañca yantasālā viya pañca pasādā daṭṭhabbā. Pañca ucchuvāṭā viya pañca ārammaṇāni. Ekādasa vicaraṇakayantavāhā viya ekādasa vipākacittāni. Pañca ucchusālāsāmino viya pañcaviññāṇāni. Paṭhamakasālāyaṃ sāmikena saddhiṃ dvādasannaṃ janānaṃ ekatova hutvā katakammānaṃ bhāgaggahaṇakālo viya ekādasannaṃ vipākacittānaṃ cakkhuviññāṇena saddhiṃ ekato hutvā cakkhudvāre rūpārammaṇe sakasakakiccakaraṇakālo. Sālāsāmikassa sālāya sampaṭicchanakālo viya cakkhuviññāṇassa dvārasaṅkantiakaraṇaṃ. Dutiya tatiya catuttha pañcamasālāya dvādasannaṃ ekato hutvā katakammānaṃ bhāgaggahaṇakālo viya ekādasannaṃ vipākacittānaṃ kāyaviññāṇena saddhiṃ ekato hutvā kāyadvāre phoṭṭhabbārammaṇe sakasakakiccakaraṇakālo. Sālāsāmikassa sālāya sampaṭicchanakālo viya kāyaviññāṇassa dvārasaṅkantiakaraṇaṃ veditabbaṃ. Ettāvatā tihetukakammena paṭisandhi tihetukā hotīti vāro kathito. Yā pana tena duhetukapaṭisandhi hoti, sā paṭicchannāva hutvā gatā.

887现在应说由二因业得二因结生的部分。对于以二因喜俱无行心造业，由相似的二因异熟心结生者，依前述之理，在眼门‘可意所缘’现前时，有三个空过时分。在二因喜俱无行速行结束时，有与彼相似的、称为‘根本有分’的彼所缘。在有行速行结束时，有与彼相似的、称为‘客来有分’的彼所缘。在‘可意中舍所缘’中，两种舍俱速行结束时，生起两种同样的彼所缘。此处每一门各各有八，总计四十心。以未摄受的摄受方式，眼门有八，耳、鼻、舌、身识有四，共十二。如此，由一种思造业时，生起十二种异熟心。芒果比喻的五定律解说本是通常的。对于由二因其余三种心相似的异熟结生者，也是同样的道理。然而，在此榨机工的比喻中，有七个榨机工。应知，在那里准备好榨机后，以棚主为第八，依前述之理进行连接。至此，已说由二因业得二因结生的部分。

Idāni duhetukakammena duhetukā paṭisandhi hotīti vāro kathetabbo. Duhetukena hi somanassasahagataasaṅkhārikacittena kamme āyūhite taṃsadiseneva duhetukavipākacittena gahitapaṭisandhikassa vuttanayeneva cakkhudvāre ‘iṭṭhārammaṇe’ āpāthamāgate tayo moghavārā. Duhetukasomanassasahagataasaṅkhārikajavanāvasāne taṃsadisameva mūlabhavaṅgasaṅkhātaṃ tadārammaṇaṃ. Sasaṅkhārikajavanāvasāne taṃsadisameva āgantukabhavaṅgasaṅkhātaṃ tadārammaṇaṃ. ‘Iṭṭhamajjhattārammaṇe’ dvinnaṃ upekkhāsahagatajavanānaṃ avasāne tādisāneva dve tadārammaṇāni uppajjanti. Idha ekekasmiṃ dvāre aṭṭha aṭṭha katvā samacattālīsa cittāni. Aggahitaggahaṇena pana cakkhudvāre aṭṭha, sotaghānajivhākāyaviññāṇāni cattārīti dvādasa honti. Evaṃ ekāya cetanāya kamme āyūhite dvādasa vipākacittāni uppajjanti. Ambopamapañcaniyāmakathā pākatikā eva. Duhetukasesacittattayasadisavipākena gahitapaṭisandhikepi eseva nayo. Yantavāhopamāya panettha satta yantavāhā. Tehi tattha yante nāma sajjite sālāsāmikaṃ aṭṭhamaṃ katvā vuttanayānusārena yojanā veditabbā. Ettāvatā duhetukakammena duhetukapaṭisandhi hotīti vāro kathito.

888现在说无因结生：对于以四种二因善心之一造业，由善异熟舍俱无因意识界心结生者，其结生不可说为与业相似。因为业是二因，结生是无因。当他长大后，在眼门‘可意中舍所缘’现前时，应知依前述之理有三个空过时分。在四种二因善心之一的速行结束时，无因心作为彼所缘而安立。它获得‘根本有分’和‘彼所缘’两个名称。如此，此处眼识、领受、舍俱推度，以及彼所缘也都是舍俱的，于其中取一种，可计入的只有三种。

Idāni ahetukapaṭisandhikathā hoti – catunnañhi duhetukakusalacittānaṃ aññatarena kamme āyūhite kusalavipākaupekkhāsahagatāhetukamanoviññāṇadhātucittena gahitapaṭisandhikassa paṭisandhi kammasadisāti na vattabbā. Kammañhi duhetukaṃ paṭisandhi ahetukā. Tassa vuḍḍhippattassa cakkhudvāre ‘iṭṭhamajjhattārammaṇe’ āpāthamāgate purimanayeneva tayo moghavārā veditabbā. Catunnaṃ pana duhetukakusalacittānaṃ aññatarajavanassa pariyosāne ahetukacittaṃ tadārammaṇabhāvena patiṭṭhāti. Taṃ ‘mūlabhavaṅgaṃ’‘tadārammaṇa’nti dve nāmāni labhati. Evamettha cakkhuviññāṇaṃ sampaṭicchanaṃ upekkhāsahagatasantīraṇaṃ tadārammaṇampi upekkhāsahagatamevāti tesu ekaṃ gahetvā gaṇanūpagāni tīṇeva honti.

889然而，在‘可爱所缘’中，推度心和彼所缘心都只与喜俱行。于这些之中取一种，前面的便有三或四种。如此，在五门中各作四种四种，当由同一思心所造业时，会生起二十种果报心，应如此了知。若以‘不取已取’的方式，则眼门有四种，耳、鼻、舌、身识各四种，共为八种。这称为‘无因八法’。这是依人间而取的。

‘Iṭṭhārammaṇe’ pana santīraṇampi tadārammaṇampi somanassasahagatameva. Tesu ekaṃ gahetvā purimāni tīṇi cattāri honti. Evaṃ pañcasu dvāresu cattāri cattāri katvā ekāya cetanāya kamme āyūhite vīsati vipākacittāni uppajjantīti veditabbāni. Aggahitaggahaṇena pana cakkhudvāre cattāri sotaghānajivhākāyaviññāṇāni cattārīti aṭṭha honti. Idaṃ ‘ahetukaṭṭhakaṃ’ nāma. Idaṃ manussalokena gahitaṃ.

890然而，在四恶趣中流转时也可获得。当大目犍连长老在地狱中化现莲花，坐于莲花蕊上为地狱众生说法时，那些见到长老的众生便生起善果报的眼识；听到声音的生起耳识；在檀香林中昼日坐禅后离去时，闻到衣香的生起鼻识；为熄灭地狱之火而令天降雨、施与水时，生起舌识；令微风生起时，生起身识。如此，眼识等五种、一种领受心、两种推度心，可获得无因八法。龙、金翅鸟、天宫鬼等虽以不善结生，但在生命流转中善业也会成熟。转轮圣王的吉祥象、马等也是如此。以上是就‘可爱、可爱中立所缘’中依善速行而说的论法。

Catūsu pana apāyesu pavatte labbhati. Yadā hi mahāmoggallānatthero niraye padumaṃ māpetvā padumakaṇṇikāya nisinno nerayikānaṃ dhammakathaṃ kathesi, tadā tesaṃ theraṃ passantānaṃ kusalavipākaṃ cakkhuviññāṇaṃ uppajjati. Saddaṃ suṇantānaṃ sotaviññāṇaṃ, candanavane divāvihāraṃ nisīditvā gatassa cīvaragandhaghāyanakāle ghānaviññāṇaṃ, nirayaggiṃ nibbāpetuṃ devaṃ vassāpetvā pānīyadānakāle jivhāviññāṇaṃ, mandamandavātasamuṭṭhāpanakāle kāyaviññāṇanti evaṃ cakkhuviññāṇādīni pañca , ekaṃ sampaṭicchanaṃ, dve santīraṇānīti ahetukaṭṭhakaṃ labbhati . Nāgasupaṇṇavemānikapetānampi akusalena paṭisandhi hoti. Pavatte kusalaṃ vipaccati. Tathā cakkavattino maṅgalahatthiassādīnaṃ. Ayaṃ tāva ‘iṭṭhaiṭṭhamajjhattārammaṇesu’ kusalajavanavasena kathāmaggo.

891然而，在‘可爱所缘’中，当四种喜俱行的不善心速行后，善果报的喜俱行无因心成为彼所缘。在‘可爱中立所缘’中，当四种舍俱行、与贪相应的速行后，善果报的舍俱行无因心成为彼所缘。而所谓‘应由速行决定彼所缘’的说法，应知是就善心而说的。在忧俱行速行之后，生起的彼所缘是什么？生起的是不善果报的无因意识界心。

‘Iṭṭhārammaṇe’ pana catūsu somanassasahagatākusalacittesu javitesu kusalavipākaṃ somanassasahagatāhetukacittaṃ tadārammaṇaṃ hoti. ‘Iṭṭhamajjhattārammaṇe’ catūsu upekkhāsahagatalobhasampayuttesu javitesu kusalavipākaṃ upekkhāsahagatāhetukacittaṃ tadārammaṇaṃ hoti. Yaṃ pana ‘javanena tadārammaṇaṃ niyametabba’nti vuttaṃ taṃ kusalaṃ sandhāya vuttanti veditabbaṃ. Domanassasahagatajavanānantaraṃ tadārammaṇaṃ uppajjamānaṃ kiṃ uppajjatīti? Akusalavipākāhetukamanoviññāṇadhātucittaṃ uppajjati.

892然而，是什么决定了这速行是善还是不善呢？是转向和确定。因为，当转向如理作意、确定如理决意时，速行成为不善，这是不可能的。当转向不如理作意、确定不如理决意时，速行成为善，这也是不可能的。应知：当两者都如理作意和决意时，速行是善；不如理时，则是不善。

Idaṃ pana javanaṃ kusalatthāya vā akusalatthāya vā ko niyāmetīti? Āvajjanañceva voṭṭhabbanañca. Āvajjanena hi yoniso āvaṭṭite voṭṭhabbanena yoniso vavatthāpite javanaṃ akusalaṃ bhavissatīti aṭṭhānametaṃ. Āvajjanena ayoniso āvaṭṭite voṭṭhabbanena ayoniso vavatthāpite javanaṃ kusalaṃ bhavissatītipi aṭṭhānametaṃ. Ubhayena pana yoniso āvaṭṭite vavatthāpite ca javanaṃ kusalaṃ hoti, ayoniso akusalanti veditabbaṃ.

893然而，在‘可爱所缘’中，对于疑惑者和掉举者，彼所缘是什么？在可爱所缘上，无论疑惑或不疑惑，无论掉举或不掉举，彼所缘只是善果报的无因喜俱心。在‘可爱中立所缘’中，则是‘善果报的无因舍俱心’。以上是简略的义理阐明，名为大法护长老之说。因为在喜俱行速行速行后，应寻求五种彼所缘；在舍俱行速行速行后，应寻求六种彼所缘。

‘Iṭṭhārammaṇe’ pana kaṅkhato uddhatassa ca tadārammaṇaṃ kiṃ hotīti? Iṭṭhārammaṇasmiṃ kaṅkhatu vā mā vā, uddhato vā hotu mā vā, kusalavipākāhetukasomanassacittameva tadārammaṇaṃ hoti, ‘iṭṭhamajjhattārammaṇe’ ‘kusalavipākāhetukaupekkhāsahagata’nti, ayaṃ panettha saṅkhepato atthadīpano mahādhammarakkhitattheravādo nāma. Somanassasahagatasmiñhi javane javite pañca tadārammaṇāni gavesitabbānīti. Upekkhāsahagatasmiṃ javane javite cha gavesitabbānīti.

894再者，当一位喜俱行结生者，在生命流转中证得禅那后，因放逸而退失禅那，省察‘我的胜法失去了’时，由于追悔而生起忧，那时生起什么？因为‘喜之后生忧，忧之后生喜’在《发趣论》中是被否定的。缘取广大法而速行后，彼所缘在那里也是被否定的。生起的是善果报或不善果报的舍俱行无因意识界心。它的转向是什么？‘如同有分和转向一样，它没有转向的作用。’‘这些心依自己的倾向、习惯和惯行而生起，这个如何生起？’‘如同非想非非想处是灭尽的等无间缘，从灭尽出定者的果等至心、圣道心、道之后的果心，如此，即使没有转向，也依倾向、习惯和惯行而生起。因为，没有转向，心也能生起；但没有所缘，则不能生起。’‘那么，它的所缘是什么？’‘是色等有限法中的某一种。应知：在这些法中，那时进入根门的那个所缘，心便缘取它而生起。’

Atha yadā somanassasahagatapaṭisandhikassa pavatte jhānaṃ nibbattetvā pamādena parihīnajjhānassa ‘paṇītadhammo me naṭṭho’ti paccavekkhato vippaṭisāravasena domanassaṃ uppajjati, tadā kiṃ uppajjati? ‘Somanassānantarañhi domanassaṃ domanassānantarañca somanassaṃ’ paṭṭhāne paṭisiddhaṃ. Mahaggatadhammaṃ ārabbha javane javite tadārammaṇampi tattheva paṭisiddhanti? Kusalavipākā vā akusalavipākā vā upekkhāsahagatāhetukamanoviññāṇadhātu uppajjati , kimassā āvajjananti? ‘Bhavaṅgāvajjanānaṃ viya natthassā āvajjanakicca’nti. ‘Etāni tāva attano ninnattā ca ciṇṇattā ca samudācārattā ca uppajjantu, ayaṃ kathaṃ uppajjatī’ti? ‘Yathā nirodhassa anantarapaccayaṃ nevasaññānāsaññāyatanaṃ, nirodhā vuṭṭhahantassa phalasamāpatticittaṃ, ariyamaggacittaṃ, maggānantarāni phalacittāni, evaṃ asantepi āvajjane, ninnaciṇṇasamudācārabhāvena uppajjati. Vinā hi āvajjanena cittaṃ uppajjati, ārammaṇena pana vinā nuppajjatī’ti. ‘Atha kimassārammaṇa’nti? ‘Rūpādīsu parittadhammesu aññataraṃ. Etesu hi yadeva tasmiṃ samaye āpāthamāgataṃ hoti, taṃ ārabbha etaṃ cittaṃ uppajjatī’ti veditabbaṃ.

895现在，为了使所有这些心的性质明了，说了如下杂论——

Idāni sabbesampi etesaṃ cittānaṃ pākaṭabhāvatthaṃ ayaṃ pakiṇṇakanayo vutto –

896经、守门者、村民、芒果树与拘利耶；

Suttaṃ dovāriko ca, gāmillo ambo koliyakena ca;

897生盲、椅蛇、境取者与亲依止义。

Jaccandho pīṭhasappī ca, visayaggāho ca upanissayamatthasoti.

898其中，‘经’：好比一只路边的蜘蛛，在五个方向铺开蛛丝，结成网后，躺在中间。当第一方向铺开的蛛丝被小虫、飞蛾或苍蝇触及时，它从躺卧处动身出来，沿着蛛丝走去，吸食其汁液后，又回来躺在原处。第二方向等被触及时，也同样如此。

Tattha ‘sutta’nti, eko panthamakkaṭako pañcasu disāsu suttaṃ pasāretvā jālaṃ katvā majjhe nipajjati. Paṭhamadisāya pasāritasutte pāṇakena vā paṭaṅgena vā makkhikāya vā pahaṭe nipannaṭṭhānato calitvā nikkhamitvā suttānusārena gantvā tassa yūsaṃ pivitvā punaāgantvā tattheva nipajjati. Dutiyadisādīsu pahaṭakālepi evameva karoti.

899其中，在五个方向铺开的蛛丝如同五净色。躺在中间的蜘蛛如同心。小虫等触网之时如同所缘触击净色之时。躺在中间的蜘蛛动身，如同取触击净色的所缘后，唯作意界转动有分之时。沿蛛丝行走如同心路过程心的转起。刺入头部吸食汁液如同速行在所缘上速行之时。再回来躺在中间如同心依止于心所依处而转起。

Tattha pañcasu disāsu pasāritasuttaṃ viya pañcapasādā. Majjhe nipannamakkaṭako viya cittaṃ. Pāṇakādīhi suttaghaṭṭanakālo viya ārammaṇena pasādassa ghaṭṭitakālo. Majjhe nipannamakkaṭakassa calanaṃ viya pasādaghaṭṭanakaṃ ārammaṇaṃ gahetvā kiriyamanodhātuyā bhavaṅgassa āvaṭṭitakālo. Suttānusārena gamanakālo viya vīthicittappavatti. Sīse vijjhitvā yūsapivanaṃ viya javanassa ārammaṇe javitakālo. Punaāgantvā majjhe nipajjanaṃ viya cittassa hadayavatthumeva nissāya pavattanaṃ.

900此喻示何义？示当所缘撞击净色时，以净色为依处的心之后，以心色为依处的心先生起。也示每一所缘现于二门、二门。

Idaṃ opammaṃ kiṃ dīpeti? Ārammaṇena pasāde ghaṭṭite pasādavatthukacittato hadayarūpavatthukacittaṃ paṭhamataraṃ uppajjatīti dīpeti. Ekekaṃ ārammaṇaṃ dvīsu dvīsu dvāresu āpāthamāgacchatītipi.

901所谓‘守门者’，一位国王卧于床上睡眠。他的侍从坐着为他按摩双脚。聋守门者站在门口。三位护卫依次站立。那时，一位边地人拿着礼物前来敲门。聋守门者听不到声音。按脚侍从给了信号。依此信号，开门而看。第一护卫接过礼物交给第二护卫，第二护卫交给第三护卫，第三护卫交给国王。国王享用。

‘Dovāriko’ti , eko rājā sayanagato niddāyati. Tassa paricārako pāde parimajjanto nisīdi. Badhiradovāriko dvāre ṭhito. Tayo paṭihārā paṭipāṭiyā ṭhitā. Atheko paccantavāsī manusso paṇṇākāraṃ ādāya āgantvā dvāraṃ ākoṭesi. Badhiradovāriko saddaṃ na suṇāti. Pādaparimajjako saññaṃ adāsi. Tāya saññāya dvāraṃ vivaritvā passi. Paṭhamapaṭihāro paṇṇākāraṃ gahetvā dutiyassa adāsi, dutiyo tatiyassa, tatiyo rañño. Rājā paribhuñji.

902其中，那位国王应视为速行。按脚侍从应视为转向。聋守门者应视为眼识。三位护卫应视为领受等三个路心。边地人拿着礼物前来敲门，应视为所缘撞击净色。按脚侍从给信号之时，应视为唯作意界使有分转动之时。依彼所给信号，聋守门者开门之时，应视为眼识于所缘完成看的作用之时。第一护卫接过礼物之时，应视为异熟意界领受所缘之时。第一护卫交给第二护卫之时，应视为异熟意识界推度所缘之时。第二护卫交给第三护卫之时，应视为唯作意识界确定所缘之时。第三护卫交给国王之时，应视为由确定将所缘交付速行之时。国王享用之时，应视为速行体验所缘之味之时。

Tattha so rājā viya javanaṃ daṭṭhabbaṃ. Pādaparimajjako viya āvajjanaṃ. Badhiradovāriko viya cakkhuviññāṇaṃ. Tayo paṭihārā viya sampaṭicchanādīni tīṇi vīthicittāni. Paccantavāsino paṇṇākāraṃ ādāya āgantvā dvārākoṭanaṃ viya ārammaṇassa pasādaghaṭṭanaṃ. Pādaparimajjakena saññāya dinnakālo viya kiriyamanodhātuyā bhavaṅgassa āvaṭṭitakālo. Tena dinnasaññāya badhiradovārikassa dvāravivaraṇakālo viya cakkhuviññāṇassa ārammaṇe dassanakiccasādhanakālo. Paṭhamapaṭihārena paṇṇākārassa gahitakālo viya vipākamanodhātuyā ārammaṇassa sampaṭicchitakālo. Paṭhamena dutiyassa dinnakālo viya vipākamanoviññāṇadhātuyā ārammaṇassa santīraṇakālo. Dutiyena tatiyassa dinnakālo viya kiriyamanoviññāṇadhātuyā ārammaṇassa vavatthāpitakālo. Tatiyena rañño dinnakālo viya voṭṭhabbanena javanassa niyyāditakālo. Rañño paribhogakālo viya javanassa ārammaṇarasānubhavanakālo.

903此喻示何义？示所缘撞击净色仅是作用，唯作意界使有分转动仅是作用，眼识等的看、领受、推度、确定仅是作用。然而，唯独速行确实体验所缘之味。

Idaṃ opammaṃ kiṃ dīpeti? Ārammaṇassa pasādaghaṭṭamattanameva kiccaṃ, kiriyamanodhātuyā bhavaṅgāvaṭṭanamattameva, cakkhuviññāṇādīnaṃ dassanasampaṭicchanasantīraṇavavatthāpanamattāneva kiccāni. Ekantena pana javanameva ārammaṇarasaṃ anubhotīti dīpeti.

904所谓‘村童’，众多村童在巷中玩沙土游戏。其中一人的手中碰到一个铜钱。他说：‘我手中碰到了，这是什么？’于是有人说：‘这是白色的。’另一人连同沙土紧紧抓住。另一人说：‘这是宽而四方的。’另一人说：‘这是铜钱。’然后他拿回去交给母亲。母亲用于工作。

‘Gāmillo’ti , sambahulā gāmadārakā antaravīthiyaṃ paṃsukīḷaṃ kīḷanti. Tatthekassa hatthe kahāpaṇo paṭihaññi. So ‘mayhaṃ hatthe paṭihataṃ, kiṃ nu kho eta’nti āha. Atheko ‘paṇḍaraṃ eta’nti āha. Aparo saha paṃsunā gāḷhaṃ gaṇhi. Añño ‘puthulaṃ caturassaṃ eta’nti āha. Aparo ‘kahāpaṇo eso’ti āha. Atha naṃ āharitvā mātu adāsi. Sā kamme upanesi.

905其中，众多村童在巷中玩耍坐着之时，应视为有分心的转起。铜钱碰到手之时，应视为所缘撞击净色之时。说‘这是什么？’之时，应视为唯作意界取彼所缘使有分转动之时。说‘这是白色的’之时，应视为眼识完成看的作用之时。连同沙土紧紧抓住之时，应视为异熟意界领受所缘之时。说‘这是宽而四方的’之时，应视为异熟意识界推度所缘之时。说‘这是铜钱’之时，应视为唯作意识界确定所缘之时。母亲用于工作之时，应知为速行体验所缘之味。

Tattha sambahulānaṃ dārakānaṃ antaravīthiyaṃ kīḷantānaṃ nisinnakālo viya bhavaṅgacittappavatti daṭṭhabbā. Kahāpaṇassa hatthe paṭihatakālo viya ārammaṇena pasādassa ghaṭṭitakālo. ‘Kiṃ nu kho eta’nti vuttakālo viya taṃ ārammaṇaṃ gahetvā kiriyamanodhātuyā bhavaṅgassa āvaṭṭitakālo. ‘Paṇḍaraṃ eta’nti vuttakālo viya cakkhuviññāṇena dassanakiccassa sādhitakālo. Saha paṃsunā gāḷhaṃ gahitakālo viya vipākamanodhātuyā ārammaṇassa sampaṭicchitakālo. ‘Puthulaṃ caturassaṃ eta’nti vuttakālo viya vipākamanoviññāṇadhātuyā ārammaṇassa santīraṇakālo. ‘Eso kahāpaṇo’ti vuttakālo viya kiriyamanoviññāṇadhātuyā ārammaṇassa vavatthāpitakālo. Mātarā kamme upanītakālo viya javanassa ārammaṇarasānubhavanaṃ veditabbaṃ.

906此喻示何义？示唯作意界不见而转动有分，异熟意界不见而领受，异熟意识界不见而推度，唯作意识界不见而确定，速行不见而体验所缘之味。然而，唯独眼识确实完成看的作用。

Idaṃ opammaṃ kiṃ dīpeti? Kiriyamanodhātu adisvāva bhavaṅgaṃ āvaṭṭeti, vipākamanodhātu adisvāva sampaṭicchati, vipākamanoviññāṇadhātu adisvāva santīreti, kiriyamanoviññāṇadhātu adisvāva vavatthāpeti, javanaṃ adisvāva ārammaṇarasaṃ anubhoti. Ekantena pana cakkhuviññāṇameva dassanakiccaṃ sādhetīti dīpeti.

907‘Ambo koliyakena cā’者，此是就前文所说的芒果喻和甘蔗屋主人喻而说。

‘Ambo koliyakena cā’ti, idaṃ heṭṭhā vuttaṃ ambopamañca ucchusālāsāmikopamañca sandhāya vuttaṃ.

908‘Jaccandho pīṭhasappī cā’者，据说二者俱坐于城门处的厅堂中。其中，跛者说：‘盲者啊，你为何在此困苦游荡？某处地方丰足，多饮食，为何不去那里安乐生活？’盲者说：‘你已告诉我了，但你自己为何不去那里安乐生活？’跛者说：‘我没有脚可去。’盲者说：‘我也没有眼可看。’跛者说：‘若如此，你的脚存在，我的眼存在。’二者俱说‘善哉’而同意后，盲者将跛者负于肩上。跛者坐于其肩上，以左手绕其头，以右手指路而说：‘此处有树根遮路而立，此处有石，放左取右，放右取左。’如是，盲者有脚，跛者有眼，二者结合，到达所欲之处，安乐生活。

‘Jaccandho pīṭhasappī cā’ti, ubhopi kira te nagaradvāre sālāyaṃ nisīdiṃsu. Tattha pīṭhasappī āha – ‘bho andhaka, kasmā tvaṃ idha sussamāno vicarasi, asuko padeso subhikkho bahvannapāno, kiṃ tattha gantvā sukhena jīvituṃ na vaṭṭatī’ti? ‘Mayhaṃ tāva tayā ācikkhitaṃ, tuyhaṃ pana tattha gantvā sukhena jīvituṃ kiṃ na vaṭṭatī’ti? ‘Mayhaṃ gantuṃ pādā natthī’ti. ‘Mayhampi passituṃ cakkhūni natthī’ti. ‘Yadi evaṃ, tava pādā hontu, mama cakkhūnī’ti ubhopi ‘sādhū’ti sampaṭicchitvā jaccandho pīṭhasappiṃ khandhaṃ āropesi. So tassa khandhe nisīditvā vāmahatthenassa sīsaṃ parikkhipitvā dakkhiṇahatthena ‘imasmiṃ ṭhāne mūlaṃ āvaritvā ṭhitaṃ, imasmiṃ pāsāṇo, vāmaṃ muñca dakkhiṇaṃ gaṇha, dakkhiṇaṃ muñca vāmaṃ gaṇhā’ti maggaṃ niyametvā ācikkhati. Evaṃ jaccandhassa pādā pīṭhasappissa cakkhūnīti ubhopi sampayogena icchitaṭṭhānaṃ gantvā sukhena jīviṃsu.

909其中，盲者如色身，跛者如非色身。无跛者时，盲者不能生起前往方向的行走加行，犹如色法无非色法时，不能达到执取、执持、动转。无盲者时，跛者不能生起前往方向的行走加行，犹如五蕴有中，无非色法时，色法不能转起。二者结合到达所欲之处、安乐生活之时，犹如色法与非色法互相结合，于一切作用中转起之可能。此问是依五蕴有而说。

Tattha jaccandho viya rūpakāyo, pīṭhasappī viya arūpakāyo. Pīṭhasappinā vinā jaccandhassa disaṃ gantuṃ gamanābhisaṅkhārassa anibbattitakālo viya rūpassa arūpena vinā ādānagahaṇacopanaṃ pāpetuṃ asamatthatā. Jaccandhena vinā pīṭhasappissa disaṃ gantuṃ gamanābhisaṅkhārassa appavattanaṃ viya pañcavokāre rūpaṃ, vinā arūpassa appavatti. Dvinnampi sampayogena icchitaṭṭhānaṃ gantvā sukhena jīvitakālo viya rūpārūpadhammānaṃ aññamaññayogena sabbakiccesu pavattisambhāvoti. Ayaṃ pañho pañcavokārabhavavasena kathito.

910“Visayaggāho”者，指眼根摄取色境。耳等诸根摄取声等境。

‘Visayaggāho’ cāti, cakkhu rūpavisayaṃ gaṇhāti. Sotādīni saddādivisaye.

911“Upanissayamatthaso”者，即“依缘”与“义”两方面。其中，由于眼根未损坏、诸色已现前、依于光明、以作意为因，眼识与相应诸法由四缘而生。在此，即使死者，眼根也是损坏的。对于活者，即使眼根未灭，若被胆汁、痰或血所障碍，不能成为眼识之缘，即名为“损坏”。能成为缘者，名为“未损坏”。耳等诸根亦同此理。然而，即使眼根未损坏，若外部的色所缘未现前，眼识亦不生。即使彼现前，若无光明为依，亦不生。即使有光明，若唯作意界未令有分转向，亦不生。唯有转向时，方得生起。如此生起时，必定与相应诸法一同生起。如是，眼识得此四缘而生。

‘Upanissayamatthaso’ti, ‘upanissayato’ ca ‘atthato’ ca. Tattha asambhinnattā cakkhussa, āpāthagatattā rūpānaṃ, ālokasannissitaṃ, manasikārahetukaṃ catūhi paccayehi uppajjati cakkhuviññāṇaṃ, saddhiṃ sampayuttadhammehi. Tattha matassāpi cakkhu sambhinnaṃ hoti. Jīvato niruddhampi, pittena vā semhena vā ruhirena vā palibuddhampi, cakkhuviññāṇassa paccayo bhavituṃ asakkontaṃ ‘sambhinnaṃ’ nāma hoti. Sakkontaṃ asambhinnaṃ nāma. Sotādīsupi eseva nayo. Cakkhusmiṃ pana asambhinnepi bahiddhā rūpārammaṇe āpāthaṃ anāgacchante cakkhuviññāṇaṃ nuppajjati. Tasmiṃ pana āpāthaṃ āgacchantepi ālokasannissaye asati nuppajjati. Tasmiṃ santepi kiriyamanodhātuyā bhavaṅge anāvaṭṭite nuppajjati. Āvaṭṭiteyeva uppajjati. Evaṃ uppajjamānaṃ sampayuttadhammehi saddhiṃyeva uppajjati. Iti ime cattāro paccaye labhitvā uppajjati cakkhuviññāṇaṃ (ma. ni. 1.306 thokaṃ visadisaṃ).

912由于耳根未损坏、诸声已现前、依于虚空、以作意为因，耳识与相应诸法由四缘而生。其中，“依于虚空”者，谓获得虚空为依方得生起，非离彼而生。因为耳孔被塞住者，耳识不能转起。其余应如前理可知。此处如此，此后诸处亦然。唯将说明其差别。

Asambhinnattā sotassa, āpāthagatattā saddānaṃ, ākāsasannissitaṃ, manasikārahetukaṃ catūhi paccayehi uppajjati sotaviññāṇaṃ, saddhiṃ sampayuttadhammehi. Tattha ‘ākāsasannissita’nti ākāsasannissayaṃ laddhāva uppajjati, na vinā tena. Na hi pihitakaṇṇacchiddassa sotaviññāṇaṃ pavattati. Sesaṃ purimanayeneva veditabbaṃ. Yathā cettha evaṃ ito paresupi. Visesamattaṃ pana vakkhāma.

913由于鼻根未损坏、诸香已现前、依于风、以作意为因，鼻识与相应诸法由四缘而生。其中，“依于风”者，谓当风进入鼻腔时方得生起，若无彼则不生，此为义。

Asambhinnattā ghānassa, āpāthagatattā gandhānaṃ, vāyosannissitaṃ, manasikārahetukaṃ catūhi paccayehi uppajjati ghānaviññāṇaṃ , saddhiṃ sampayuttadhammehi. Tattha ‘vāyosannissita’nti ghānabilaṃ vāyumhi pavisanteyeva uppajjati, tasmiṃ asati nuppajjatīti attho.

914由于舌根未损坏、诸味已现前、依于水、以作意为因，舌识与相应诸法由四缘而生。其中，“依于水”者，谓获得舌中的水为依方得生起，非离彼而生。因为对于舌干者，即使将干硬食物置于舌上，舌识亦不生。

Asambhinnattā jivhāya, āpāthagatattā rasānaṃ, āposannissitaṃ, manasikārahetukaṃ catūhi paccayehi uppajjati jivhāviññāṇaṃ, saddhiṃ sampayuttadhammehi. Tattha ‘āposannissita’nti jivhātemanaṃ āpaṃ laddhāva uppajjati, na vinā tena. Sukkhajivhānañhi sukkhakhādanīye jivhāya ṭhapitepi jivhāviññāṇaṃ nuppajjateva.

915由于身根未损坏、诸触已现前、依于地、以作意为因，身识与相应诸法由四缘而生。其中，“依于地”者，谓获得以地界为依的身净色之缘方得生起，非离彼而生。因为在身门中，外部的所缘大种撞击内在的身净色后，在作为净色之缘的大种上产生冲击。

Asambhinnattā kāyassa, āpāthagatattā phoṭṭhabbānaṃ, pathavisannissitaṃ, manasikārahetukaṃ catūhi paccayehi uppajjati kāyaviññāṇaṃ, saddhiṃ sampayuttadhammehi. Tattha ‘pathavisannissita’nti kāyapasādapaccayaṃ pathavisannissayaṃ laddhāva uppajjati, na tena vinā. Kāyadvārasmiñhi bahiddhāmahābhūtārammaṇaṃ ajjhattikaṃ kāyapasādaṃ ghaṭṭetvā pasādapaccayesu mahābhūtesu paṭihaññati.

916由于意（有分心）未损坏、诸法已现前、依于所依（心所依处）、以作意为因，意识与相应诸法由四缘而生。其中，“意”者，指有分心。彼即使已灭，或虽在转起但力量微弱而不能成为转向心之缘者，即名为“损坏”。而能成为转向心之缘者，名为“未损坏”。“诸法已现前”者，指法所缘已现前。“依于所依”者，谓获得心所依处为依方得生起，非离彼而生。此问题亦就五蕴有而说。“以作意为因”者，谓唯当唯作意界令有分转向时方得生起，此为义。以上是“依缘与义”中关于依缘的解释。

Asambhinnattā manassa, āpāthagatattā dhammānaṃ, vatthusannissitaṃ, manasikārahetukaṃ catūhi paccayehi uppajjati manoviññāṇaṃ, saddhiṃ sampayuttadhammehi. Tattha ‘mano’ti bhavaṅgacittaṃ. Taṃ niruddhampi, āvajjanacittassa paccayo bhavituṃ asamatthaṃ mandathāmagatameva pavattamānampi, sambhinnaṃ nāma hoti. Āvajjanassa pana paccayo bhavituṃ samatthaṃ asambhinnaṃ nāma. ‘Āpāthagatattā dhammāna’nti dhammārammaṇe āpāthagate. ‘Vatthusannissita’nti hadayavatthusannissayaṃ laddhāva uppajjati, na tena vinā. Ayampi pañho pañcavokārabhavaṃ sandhāya kathito. ‘Manasikārahetuka’nti kiriyamanoviññāṇadhātuyā bhavaṅge āvaṭṭiteyeva uppajjatīti attho. Ayaṃ tāva ‘upanissayamatthaso’ti ettha upanissayavaṇṇanā.

917就“义”而言，眼以见为义，耳以闻为义，鼻以嗅为义，舌以尝为义，身以触为义，意以识知为义。其中，“见”是彼之义，因为彼应由此成就，故称“以见为义”。其余诸处亦同此理。至此，依三藏小那伽长老之论，十六行相道已终，连同十二行相道及无因八事。

‘Atthato’ pana cakkhu dassanatthaṃ, sotaṃ savanatthaṃ, ghānaṃ ghāyanatthaṃ, jivhā sāyanatthā, kāyo phusanattho , mano vijānanattho. Tattha dassanaṃ attho assa. Tañhi tena nipphādetabbanti dassanatthaṃ. Sesesupi eseva nayo. Ettāvatā tipiṭakacūḷanāgattheravāde soḷasakamaggo niṭṭhito, saddhiṃ dvādasakamaggena ceva ahetukaṭṭhakena cāti.

918现在，在摩罗瓦比住者大达多长老之论中，有十二行相道之论。其中，关于萨给塔问题、优萨达因缘的说明等，皆如常。然而，此长老看到无行与有行中的过失后，说：“无行唯给与无行之果报，非有行；有行亦唯给与有行之果报，非无行。”而且，他并非以速行来论心之定律，而是以所缘来论受之定律。因此，在他的果报分类中，产生了名为十二行相道者。十行相道及无因八事亦包含于此中。

Idāni moravāpīvāsīmahādattattheravāde dvādasakamaggakathā hoti. Tattha sāketapañhaussadakittanahetukittanāni pākatikāneva. Ayaṃ pana thero asaṅkhārikasasaṅkhārikesu dosaṃ disvā ‘asaṅkhārikaṃ asaṅkhārikameva vipākaṃ deti, no sasaṅkhārikaṃ; sasaṅkhārikampi sasaṅkhārikameva no asaṅkhārika’nti āha. Javanena cesa cittaniyāmaṃ na katheti. Ārammaṇena pana vedanāniyāmaṃ katheti. Tenassa vipākuddhāre dvādasakamaggo nāma jāto. Dasakamaggopi, ahetukaṭṭhakampi ettheva paviṭṭhaṃ.

919此处的方法如下：当以喜俱三因无行心造业时，对于以同类果报心结生并已成长者，在眼门中，当可意所缘现前时，依前文所述之理，有三个空转轮。对于彼，从善心有四喜俱心，从不善心有四种，从唯作心有五种——于此十三心中，以某心速行结束后，彼所缘安立时，或安立为喜俱无行三因心，或安立为二因心。如是，于其眼门中，眼识等三心，彼所缘二心，共有五心入于计数。

Tatrāyaṃ nayo – somanassasahagatatihetukaasaṅkhārikacittena hi kamme āyūhite tādiseneva vipākacittena gahitapaṭisandhikassa vuḍḍhippattassa cakkhudvāre ‘iṭṭhārammaṇe’ āpāthagate heṭṭhā vuttanayeneva tayo moghavārā honti. Tassa kusalato cattāri somanassasahagatāni, akusalato cattāri, kiriyato pañcāti imesaṃ terasannaṃ cittānaṃ aññatarena javitapariyosāne tadārammaṇaṃ patiṭṭhahamānaṃ somanassasahagataasaṅkhārikatihetukacittampi duhetukacittampi patiṭṭhāti. Evamassa cakkhudvāre cakkhuviññāṇādīni tīṇi, tadārammaṇāni dveti, pañca gaṇanūpagacittāni honti.

920然而，在将感受依所缘转换之后，善心四种、不善心四种、唯作心四种，即十二种舍俱心之一速行结束时，舍俱三因无行果报心与二因无行果报心成为彼所缘而生起。如此，在眼门中，舍俱推度心与这两种彼所缘，共有三种可计入的心。它们与前五种合为八种。在耳门等中也是八种、八种，因此，当以同一思造业时，有四十八种心生起。若以不取执取的方式，则眼门有八种，耳识等有四种，共十二种。其中，‘根本有分’、‘客有分’及‘芒果譬喻法则’的解说，应依前述方式了知。

Ārammaṇena pana vedanaṃ parivattetvā kusalato catunnaṃ, akusalato catunnaṃ, kiriyato catunnanti, dvādasannaṃ upekkhāsahagatacittānaṃ aññatarena javitāvasāne upekkhāsahagatatihetukaasaṅkhārikavipākampi duhetukaasaṅkhārikavipākampi tadārammaṇaṃ hutvā uppajjati. Evamassa cakkhudvāre upekkhāsahagatasantīraṇaṃ, imāni dve tadārammaṇānīti, tīṇi gaṇanūpagacittāni honti. Tāni purimehi pañcahi saddhiṃ aṭṭha. Sotadvārādīsupi aṭṭha aṭṭhāti ekāya cetanāya kamme āyūhite samacattālīsa cittāni uppajjanti. Aggahitaggahaṇena pana cakkhudvāre aṭṭha, sotaviññāṇādīni cattārīti, dvādasa honti. Tattha ‘mūlabhavaṅgatā’‘āgantukabhavaṅgatā’‘ambopamaniyāmakathā’ ca vuttanayeneva veditabbā.

921以喜俱三因有行善心造业时，或以舍俱三因无行及有行心造业时，也是同样的道理。其中，机械譬喻在此也是常见的。至此，已说明‘由三因业得三因结生’的部分。而‘由三因业得二因结生’的部分则隐没未述。

Somanassasahagatatihetukasasaṅkhārikakusalacittena kamme āyūhitepi upekkhāsahagatatihetukaasaṅkhārikasasaṅkhārikehi kamme āyūhitepi eseva nayo. Tattha yantopamāpi ettha pākatikā eva. Ettāvatā tihetukakammena tihetukapaṭisandhi hotīti vāro kathito. Tihetukakammena duhetukapaṭisandhi hotīti vāro pana paṭicchanno hutvā gato.

922现在讲述由二因业得二因结生的道理。当以喜俱二因无行心造业时，以同类果报心取得结生者，在其成长后，于眼门中可意所缘现前时，依前述方式，有三个空转。然而，二因者没有速行作用。因此，善心四种喜俱、不善心四种，即此八种之一速行结束时，只有二因喜俱无行心成为彼所缘。如此，其眼识等三种，加上此彼所缘，共有四种可计入的心。在‘可意中性所缘’时，善心舍俱四种、不善心四种，即八种之一速行结束时，只有二因舍俱无行心成为彼所缘。如此，其舍俱推度心，加上此彼所缘，共有两种可计入的心。它们与前四种合为六种。在耳门等中也是六种、六种，因此，当以同一思造业时，有三十六种心生起。若以不取执取的方式，则眼门有六种，耳识等有四种，共十种。芒果譬喻法则的解说仍是常见的。据说机械譬喻在此不适用。

Idāni duhetukakammena duhetukapaṭisandhikathā hoti. Somanassasahagataduhetukaasaṅkhārikacittena hi kamme āyūhite tādiseneva vipākacittena gahitapaṭisandhikassa vuḍḍhippattassa cakkhudvāre iṭṭhārammaṇe āpāthagate heṭṭhā vuttanayeneva tayo moghavārā honti. Duhetukassa pana javanakiriyā natthi. Tasmā kusalato cattāri somanassasahagatāni, akusalato cattārīti imesaṃ aṭṭhannaṃ aññatarena javitapariyosāne duhetukameva somanassasahagataasaṅkhārikaṃ tadārammaṇaṃ hoti. Evamassa cakkhuviññāṇādīni tīṇi, idañca tadārammaṇanti, cattāri gaṇanūpagacittāni honti. ‘Iṭṭhamajjhattārammaṇe’ pana kusalato upekkhāsahagatānaṃ catunnaṃ, akusalato catunnanti, aṭṭhannaṃ aññatarena javitapariyosāne duhetukameva upekkhāsahagataṃ asaṅkhārikaṃ tadārammaṇaṃ hoti. Evamassa upekkhāsahagatasantīraṇaṃ, idañca tadārammaṇanti, dve gaṇanūpagacittāni honti. Tāni purimehi catūhi saddhiṃ cha. Sotadvārādīsupi cha chāti ekāya cetanāya kamme āyūhite samatiṃsa cittāni uppajjanti. Aggahitaggahaṇena pana cakkhudvāre cha, sotaviññāṇādīni cattārīti dasa honti. Ambopamaniyāmakathā pākatikā eva. Yantopamā idha na labbhatīti vuttaṃ.

923以喜俱二因有行善心造业时，或以舍俱二因无行及有行心造业时，也是同样的道理。至此，已说明‘由二因业得二因结生’的部分。

Somanassasahagataduhetukasasaṅkhārikakusalacittena kamme āyūhitepi upekkhāsahagataduhetukaasaṅkhārikasasaṅkhārikehi kamme āyūhitepi eseva nayo. Ettāvatā duhetukakammena duhetukapaṭisandhi hotīti vāro kathito.

924而‘得无因结生’的部分应如此了知：当以善心四种智不相应心造业时，以善果报无因意识界舍俱心取得结生，不应说结生与业相似。从此以后，依前述方式解说，于可意及可意中性所缘时，心的运作应被了知。因为在此长老的主张中，是总合速行在速行。其余如‘此速行是由善或由不善所决定’等一切论说，都应依前述方式了知。至此，在摩罗瓦比住大达多长老的主张中，十二分道已结束，连同十分道及无因八法。

Ahetukapaṭisandhi hotīti vāro pana evaṃ veditabbo – kusalato catūhi ñāṇavippayuttehi kamme āyūhite, kusalavipākāhetukamanoviññāṇadhātuyā upekkhāsahagatāya paṭisandhiyā gahitāya, kammasadisā paṭisandhīti na vattabbā. Ito paṭṭhāya heṭṭhā vuttanayeneva kathetvā iṭṭhepi iṭṭhamajjhattepi cittappavatti veditabbā. Imassa hi therassa vāde piṇḍajavanaṃ javati. Sesā idaṃ pana javanaṃ kusalatthāya vā akusalatthāya vā ko niyāmetītiādikathā sabbā heṭṭhā vuttanayeneva veditabbāti. Ettāvatā moravāpīvāsīmahādattattheravāde dvādasakamaggo niṭṭhito saddhiṃ dasakamaggena ceva ahetukaṭṭhakena ca.

925现在，在大法护长老的主张中，有十分道的论说。其中，关于萨给塔问难优萨达的记述仍是常见的。然而，在因的记述中有此差别：三因业能给予三因果报、二因果报及无因果报。二因业不能给予三因果报，能给予其余。由三因业得结生，只有三因；不会是二因或无因。由二因业得结生，是二因或无因，不会是三因。无行业只给予无行果报，不给予有行。有行业也只给予有行果报，不给予无行。感受应依所缘转换。速行只是总合速行在速行。应从最初开始解说诸心。

Idāni mahādhammarakkhitattheravāde dasakamaggakathā hoti. Tattha sāketapañhaussadakittanāni pākatikāneva. Hetukittane pana ayaṃ viseso. Tihetukakammaṃ tihetukavipākampi duhetukavipākampi ahetukavipākampi deti. Duhetukakammaṃ tihetukameva na deti, itaraṃ deti. Tihetukakammena paṭisandhi tihetukāva hoti; duhetukāhetukā na hoti. Duhetukakammena duhetukāhetukā hoti, tihetukā na hoti. Asaṅkhārikakammaṃ vipākaṃ asaṅkhārikameva deti, no sasaṅkhārikaṃ. Sasaṅkhārikampi sasaṅkhārikameva deti, no asaṅkhārikaṃ. Ārammaṇena vedanā parivattetabbā. Javanaṃ piṇḍajavanameva javati. Ādito paṭṭhāya cittāni kathetabbāni.

926于此有如是论说：一人以第一善心造业，即以第一果心结生。这是与业相似的结生。当他成长后，在眼门有‘可爱所缘’呈现时，依前述方式有三种空过刹那。然后，在他以之前所说的十三种喜俱速行中的某一种速行结束后，第一果心即成为彼所缘。它获得‘根本有分’与‘彼所缘’两种名称。如此，他的眼识等三心，以及此彼所缘，共有四种可计数之心。在‘可爱、中等所缘’的情况下，以之前所说的十二种舍俱速行中的某一种速行结束后，舍俱的三因无行心作为彼所缘而生起。它获得‘外来有分’与‘彼所缘’两种名称。如此，他的舍俱推度心与此彼所缘，共有两种可计数之心。它们与前四种合为六种。如此，当以一个思心造业时，在五门中生起三十三种心。然而，若以未执取之执取来说，眼门有六种，耳识等有四种，共为十种。芒果譬喻确定之说即如常所述。

Tatrāyaṃ kathā – eko paṭhamakusalacittena kammaṃ āyūhati, paṭhamavipākacitteneva paṭisandhiṃ gaṇhāti. Ayaṃ kammasadisā paṭisandhi. Tassa vuḍḍhippattassa cakkhudvāre ‘iṭṭhārammaṇe’ āpāthagate vuttanayeneva tayo moghavārā honti. Athassa heṭṭhā vuttānaṃ terasannaṃ somanassasahagatajavanānaṃ aññatarena javitapariyosāne paṭhamavipākacittameva tadārammaṇaṃ hoti. Taṃ ‘mūlabhavaṅgaṃ’ ‘tadārammaṇa’nti dve nāmāni labhati. Evamassa cakkhuviññāṇādīni tīṇi, idañca tadārammaṇanti, cattāri gaṇanūpagacittāni honti. ‘Iṭṭhamajjhattārammaṇe’ heṭṭhā vuttānaṃyeva dvādasannaṃ upekkhāsahagatajavanānaṃ aññatarena javitapariyosāne upekkhāsahagataṃ tihetukaṃ asaṅkhārikacittaṃ tadārammaṇatāya pavattati. Taṃ ‘āgantukabhavaṅgaṃ’‘tadārammaṇa’nti dve nāmāni labhati. Evamassa upekkhāsahagatasantīraṇaṃ idañca tadārammaṇanti dve gaṇanūpagacittāni. Tāni purimehi catūhi saddhiṃ cha honti. Evaṃ ekāya cetanāya kamme āyūhite pañcasu dvāresu samatiṃsa cittāni uppajjanti. Aggahitaggahaṇena pana cakkhudvāre cha, sotaviññāṇādīni cattārīti dasa honti. Ambopamaniyāmakathā pākatikāyeva.

927以第二、第三、第四善心造业时，也有同样数量的果报心。以四种舍俱善心造业时，也是同样的道理。但在此处，应先显示可爱、中等所缘，随后应以可爱所缘转换感受。芒果譬喻确定之说即如常所述。机械譬喻则未得见。从‘然而，以善的四种智不相应心中的某一种造业时’开始，应详细解说一切，并讲述无因八种。至此，大法护长老之论中的十支道已告圆满，连同无因八种。

Dutiyatatiyacatutthakusalacittehi kamme āyūhitepi ettakāneva vipākacittāni honti. Catūhi upekkhāsahagatacittehi āyūhitepi eseva nayo. Idha pana paṭhamaṃ iṭṭhamajjhattārammaṇaṃ dassetabbaṃ. Pacchā iṭṭhārammaṇena vedanā parivattetabbā. Ambopamaniyāmakathā pākatikā eva. Yantopamā na labbhati. ‘Kusalato pana catunnaṃ ñāṇavippayuttānaṃ aññatarena kamme āyūhite’ti ito paṭṭhāya sabbaṃ vitthāretvā ahetukaṭṭhakaṃ kathetabbaṃ. Ettāvatā mahādhammarakkhitattheravāde dasakamaggo niṭṭhito hoti, saddhiṃ ahetukaṭṭhakenāti.

928然而，这三位长老中，应采纳哪一位的说法呢？并非绝对地采纳任何一位。而应在所有说法中采纳合理的部分。在第一说中，有行与无行的区分是基于缘的差别而确立的。因此，在此说中，采纳了无行善业由弱缘所生的有行果报，以及有行善业由强缘所生的无行果报；并且，虽可获得唯作速行，却舍弃之，而以善速行确定彼所缘，并以所缘确定感受，依有学与凡夫而讲述了十六支道。然而，在此说中，于不善速行结束时，仅显示了无因果报作为彼所缘，这在其余两说中并未显示。因此，在那里（其余两说）所说的有因果报，在此处也完全可得。于此有如是理趣：当善速行之间偶尔有不善速行时，在善结束时，彼所缘与所习行相似；在不善结束时，有因彼所缘是合理的。当连续唯有不善时，彼所缘则为无因。如此，在第一说中应采纳合理的部分。

Imesaṃ pana tiṇṇaṃ therānaṃ katarassa vādo gahetabboti? Na kassaci ekaṃsena. Sabbesaṃ pana vādesu yuttaṃ gahetabbaṃ. Paṭhamavādasmiñhi sasaṅkhārāsaṅkhāravidhānaṃ paccayabhedato adhippetaṃ. Tenettha , asaṅkhārikakusalassa dubbalapaccayehi uppannaṃ sasaṅkhārikavipākaṃ, sasaṅkhārikakusalassa balavapaccayehi uppannaṃ asaṅkhārikavipākañca gahetvā, labbhamānānipi kiriyajavanāni pahāya, kusalajavanena tadārammaṇaṃ ārammaṇena ca vedanaṃ niyāmetvā, sekkhaputhujjanavasena soḷasakamaggo kathito. Yaṃ panettha akusalajavanāvasāne ahetukavipākameva tadārammaṇaṃ dassitaṃ, taṃ itaresu na dassitameva. Tasmā taṃ tattha tesu vuttaṃ sahetukavipākañca, etthāpi sabbamidaṃ labbhateva. Tatrāyaṃ nayo – yadā hi kusalajavanānaṃ antarantarā akusalaṃ javati, tadā kusalāvasāne āciṇṇasadisameva, akusalāvasāne sahetukaṃ tadārammaṇaṃ yuttaṃ. Yadā nirantaraṃ akusalameva tadā ahetukaṃ. Evaṃ tāva paṭhamavāde yuttaṃ gahetabbaṃ.

929在第二说中，则从善确立了有行与无行的区分。因此，在此说中，采纳了无行善业唯有无行果报，有行善业唯有有行果报；并且，不以速行确定彼所缘，而仅依综合速行，讲述了有学、无学与凡夫皆可生起的十二支道。然而，在此说中，于三因速行结束时，三因彼所缘是合理的；于二因速行结束时，二因彼所缘是合理的；于无因速行结束时，无因彼所缘是合理的，但并未加以区分而说。如此，在第二说中应采纳合理的部分。

Dutiyavāde pana kusalato sasaṅkhārāsaṅkhāravidhānaṃ adhippetaṃ. Tenettha asaṅkhārikakusalassa asaṅkhārikameva vipākaṃ, sasaṅkhārikakusalassa ca sasaṅkhārikameva gahetvā, javanena tadārammaṇaniyāmaṃ akatvā, sabbesampi sekkhāsekkhaputhujjanānaṃ uppattiraho piṇḍajavanavaseneva dvādasakamaggo kathito. Tihetukajavanāvasāne panettha tihetukaṃ tadārammaṇaṃ yuttaṃ. Duhetukajavanāvasāne duhetukaṃ, ahetukajavanāvasāne ahetukaṃ bhājetvā pana na vuttaṃ. Evaṃ dutiyavāde yuttaṃ gahetabbaṃ.

930在第三说中，也是从善确立了无行与有行的区分。然而，根据‘三因业能给予三因果报、二因果报及无因果报’的说法，对于无行三因结生者，也应有以无行二因心为彼所缘的情况。但此说未显示此点，而仅显示了与因相似的彼所缘。这与先前关于因的解说之见解不相符。它纯粹是为了阐明十支道而说的。然而，其余的情况也确实是可得存在的。如此，在第三说中亦应采纳合理的部分。而且，这整个彼所缘之论，都是针对能生结生的业之果报而说的。然而，根据‘有因有分以无间缘为无因有分之缘’（《发趣论》3.1.102）的说法，由不同业，即使无因结生者也能生起有因果报的彼所缘。其生起方式将在《大论》中阐明。

Tatiyavādepi kusalatova asaṅkhārasasaṅkhāravidhānaṃ adhippetaṃ. ‘Tihetukakammaṃ tihetukavipākampi duhetukavipākampi ahetukavipākampi detī’ti pana vacanato asaṅkhārikatihetukapaṭisandhikassa asaṅkhārikaduhetukenapi tadārammaṇena bhavitabbaṃ. Taṃ adassetvā hetusadisameva tadārammaṇaṃ dassitaṃ. Taṃ purimāya hetukittanaladdhiyā na yujjati. Kevalaṃ dasakamaggavibhāvanatthameva vuttaṃ. Itarampi pana labbhateva. Evaṃ tatiyavādepi yuttaṃ gahetabbaṃ. Ayañca sabbāpi paṭisandhijanakasseva kammassa vipākaṃ sandhāya tadārammaṇakathā. ‘Sahetukaṃ bhavaṅgaṃ ahetukassa bhavaṅgassa anantarapaccayena paccayo’ti (paṭṭhā. 3.1.102) vacanato pana nānākammena ahetukapaṭisandhikassāpi sahetukavipākaṃ tadārammaṇaṃ uppajjati. Tassa uppattividhānaṃ mahāpakaraṇe āvi bhavissatīti.

1035欲界善果报论已毕。

Kāmāvacarakusalavipākakathā niṭṭhitā.

1036色界无色界果报论

Rūpāvacarārūpāvacaravipākakathā

499现在，为了显示色界等果报，再次开始‘哪些法是无记’等。其中，因为欲界果报既有与自身善相似的，也有不相似的，所以未将其作为随顺善而分别。然而，色界与无色界果报，犹如象、马、山等的影子与象等相似一般，唯与自身善相似，因此作为随顺善而分别。而且，欲界业有时给予果报，而色界与无色界业则无有障碍地、即在第二生中给予果报，因此也作为随顺善而分别。其余应依于善中所说的方法了知。然而，此有差别：道支等分类以及劣、胜、中等状态，应依禅那的证得了知。又，这些（色界、无色界善心）因以欲等中的某一种为增上而令生起，故唯是无有主宰的。

499. Idāni rūpāvacarādivipākaṃ dassetuṃ puna katame dhammā abyākatātiādi āraddhaṃ. Tattha yasmā kāmāvacaravipākaṃ attano kusalena sadisampi hoti, asadisampi, tasmā na taṃ kusalānugatikaṃ katvā bhājitaṃ. Rūpāvacarārūpāvacaravipākaṃ pana yathā hatthiassapabbatādīnaṃ chāyā hatthiādisadisāva honti, tathā attano kusalasadisameva hotīti kusalānugatikaṃ katvā bhājitaṃ. Kāmāvacarakammañca yadā kadāci vipākaṃ deti, rūpāvacarārūpāvacaraṃ pana anantarāyena, dutiyasmiṃyeva attabhāve, vipākaṃ detītipi kusalānugatikameva katvā bhājitaṃ. Sesaṃ kusale vuttanayeneva veditabbaṃ. Ayaṃ pana viseso – paṭipadādibhedo ca hīnapaṇītamajjhimabhāvo ca etesu jhānāgamanato veditabbo. Chandādīnaṃ pana aññataraṃ dhuraṃ katvā anuppādanīyattā niradhipatikāneva etānīti.

1038色界无色界果报论已毕。

Rūpāvacarārūpāvacaravipākakathā niṭṭhitā.

1039出世间果报论

Lokuttaravipākakathā

505出世间的果报也因与善法相似，故作为随顺善法而加以分别。然而，由于三地善法以死生结生之方式积累、增长轮回，因此在那里说为‘已作、已积累’。而出世间法则即使被它积累，也予以削减，且自身不以死生结生之方式积累，因此在此处不说‘已作、已积累’，而说‘已作、已修习’。

505. Lokuttaravipākampi kusalasadisattā kusalānugatikameva katvā bhājitaṃ. Yasmā pana tebhūmakakusalaṃ cutipaṭisandhivasena vaṭṭaṃ ācināti vaḍḍheti, tasmā tattha katattā upacitattāti vuttaṃ. Lokuttaraṃ pana tena ācitampi apacināti, sayampi cutipaṭisandhivasena na ācināti, tenettha ‘katattā upacitattā’ti avatvā katattā bhāvitattāti vuttaṃ.

933关于‘空’等，首先，‘道’因三种原因而得名：从来源、从功德、从所缘。这在前面善法章节中已详细说明。其中，依经教方式，既从功德也从所缘而得名，因为那是譬喻式教导。而阿毗达摩论则是非譬喻式教导，因此在此处不从功德或所缘而得名，唯从来源而得名。来源才是关键。来源有两种：观行来源与道来源。

Suññatantiādīsu ‘maggo’ tāva ‘āgamanato saguṇato ārammaṇatoti tīhi kāraṇehi nāmaṃ labhatī’ti, idaṃ heṭṭhā kusalādhikāre vitthāritaṃ. Tattha suttantikapariyāyena saguṇatopi ārammaṇatopi nāmaṃ labhati. Pariyāyadesanā hesā. Abhidhammakathā pana nippariyāyadesanā. Tasmā idha saguṇato vā ārammaṇato vā nāmaṃ na labhati, āgamanatova labhati. Āgamanameva hi dhuraṃ. Taṃ duvidhaṃ hoti – vipassanāgamanaṃ maggāgamananti.

934其中，在道所来之处，以观行来源为关键；在果所来之处，以道来源为关键——此义前文已说。此处是果所来之处，故应知以道来源为关键。而此道从来源得名‘空’后，也从功德和所缘被称为‘无相’、‘无愿’。因此，它自己安立于所来之处，给予自果三个名称。如何给予？此纯依来源得名的‘空道’，自己安立于所来之处，给予自果名称，作‘空’名。‘空无相道’自己安立于所来之处，给予自果名称，作‘无相’名。‘空无愿道’自己安立于所来之处，给予自果名称，作‘无愿’名。然而，这三个名称唯依此理在道之后的果心中获得，而非在后时的转起果等至中获得。在后时，能以无常等三种观进行观察。那时，依出起观之力量，生起称为无相、无愿、空的三种果。它们的所缘即是那些行法。无常随观等智称为随顺智。

Tattha maggassa āgataṭṭhāne vipassanāgamanaṃ dhuraṃ, phalassa āgataṭṭhāne maggāgamanaṃ dhuranti, idampi heṭṭhā vuttameva. Tesu idaṃ phalassa āgataṭṭhānaṃ, tasmā idha maggāgamanaṃ dhuranti veditabbaṃ. So panesa maggo āgamanato ‘suññata’nti nāmaṃ labhitvā saguṇato ca ārammaṇato ca ‘animitto’‘appaṇihito’tipi vuccati. Tasmā sayaṃ āgamanīyaṭṭhāne ṭhatvā attano phalassa tīṇi nāmāni deti. Kathaṃ? Ayañhi suddhāgamanavaseneva laddhanāmo ‘suññatamaggo’ sayaṃ āgamanīyaṭṭhāne ṭhatvā attano phalassa nāmaṃ dadamāno ‘suññata’nti nāmaṃ akāsi. ‘Suññataanimittamaggo’ sayaṃ āgamanīyaṭṭhāne ṭhatvā attano phalassa nāmaṃ dadamāno ‘animitta’nti nāmaṃ akāsi. ‘Suññataappaṇihitamaggo’ sayaṃ āgamanīyaṭṭhāne ṭhatvā attano phalassa nāmaṃ dadamāno ‘appaṇihita’nti nāmaṃ akāsi. Imāni pana tīṇi nāmāni maggānantare phalacittasmiṃyeva iminā nayena labbhanti, no aparabhāge vaḷañjanakaphalasamāpattiyā. Aparabhāge pana aniccatādīhi tīhi vipassanāhi vipassituṃ sakkoti. Athassa vuṭṭhitavuṭṭhitavipassanāvasena animittaappaṇihitasuññatasaṅkhātāni tīṇi phalāni uppajjanti. Tesaṃ tāneva saṅkhārārammaṇāni. Aniccānupassanādīni ñāṇāni anulomañāṇāni nāma honti.

935而此于空道中所说之理，于无愿道中亦同。此纯依来源得名的‘无愿道’，自己安立于所来之处，给予自果名称，作‘无愿’名。‘无愿无相道’自己安立于所来之处，给予自果名称，作‘无相’名。‘无愿空道’自己安立于所来之处，给予自果名称，作‘空’名。这三个名称亦唯依此理在道之后的果心中获得，而非在后时的转起果等至中获得。如是，于此果报分别中，应知善心有三倍的果报心。

Yo cāyaṃ suññatamagge vutto. Appaṇihitamaggepi eseva nayo. Ayampi hi suddhāgamanavasena laddhanāmo ‘appaṇihitamaggo’ sayaṃ āgamanīyaṭṭhāne ṭhatvā attano phalassa nāmaṃ dadamāno ‘appaṇihita’nti nāmaṃ akāsi. ‘Appaṇihitaanimittamaggo’ sayaṃ āgamanīyaṭṭhāne ṭhatvā attano phalassa nāmaṃ dadamāno ‘animitta’nti nāmaṃ akāsi. ‘Appaṇihitasuññatamaggo’ sayaṃ āgamanīyaṭṭhāne ṭhatvā attano phalassa nāmaṃ dadamāno ‘suññata’nti nāmaṃ akāsi. Imānipi tīṇi nāmāni maggānantare phalacittasmiṃyeva iminā nayena labbhanti, na aparabhāge vaḷañjanakaphalasamāpattiyāti. Evaṃ imasmiṃ vipākaniddese kusalacittehi tiguṇāni vipākacittāni veditabbāni.

936然而，正如三地善法不能令自果获得增上，出世间善法则不如此。何以故？因为三地善法的积累之时与异熟之时不同，因此它们不能令自果获得增上。而出世间善法则因彼信、彼精进、彼念、彼定、彼慧尚未止息，无有差错、无有失误，于道之后即刻获得果报，因此能令自果获得增上。

Yathā pana tebhūmakakusalāni attano vipākaṃ adhipatiṃ labhāpetuṃ na sakkonti, na evaṃ lokuttarakusalāni. Kasmā? Tebhūmakakusalānañhi añño āyūhanakālo añño vipaccanakālo. Tena tāni attano vipākaṃ adhipatiṃ labhāpetuṃ na sakkonti. Lokuttarāni pana tāya saddhāya, tasmiṃ vīriye, tāya satiyā, tasmiṃ samādhimhi, tāya paññāya avūpasantāya , apaṇṇakaṃ aviraddhaṃ maggānantarameva vipākaṃ paṭilabhanti, tena attano vipākaṃ adhipatiṃ labhāpetuṃ sakkonti.

937譬如小火所在之处，火焰刚熄灭时，热气便消散而无余；而熄灭大燃烧的火堆后，即使涂上牛粪，热气仍未止息。同样，三地善法的业之刹那与异熟之刹那不同，犹如小火处热气熄灭之时。因此，它不能令自果获得增上。而出世间法则因彼信……彼慧尚未止息，于道之后即刻生起果，故应知它能令自果获得增上。因此，古德说：‘除出世间外，果报中无增上。’

Yathā hi parittakassa aggino gataṭṭhāne aggismiṃ nibbutamatteyeva uṇhākāro nibbāyitvā kiñci na hoti, mahantaṃ pana ādittaṃ aggikkhandhaṃ nibbāpetvā gomayaparibhaṇḍe katepi uṇhākāro avūpasantova hoti, evameva tebhūmakakusale añño kammakkhaṇo añño vipākakkhaṇo parittaaggiṭṭhāne uṇhabhāvanibbutakālo viya hoti. Tasmā taṃ attano vipākaṃ adhipatiṃ labhāpetuṃ na sakkoti. Lokuttare pana tāya saddhāya…pe… tāya paññāya avūpasantāya, maggānantarameva phalaṃ uppajjati, tasmā taṃ attano vipākaṃ adhipatiṃ labhāpetīti veditabbaṃ. Tenāhu porāṇā – ‘vipāke adhipati natthi ṭhapetvā lokuttara’nti.

555在第四果的解说中，‘已知根’指已知者——即于四谛中已完成智之作用者的根，或指于四谛中已完成作用、已了知四谛、已通达而住者的诸法之中，以根义成就的根。在其解说词中，‘已知者’指已了知而住者。‘诸法’指相应诸法之中。‘已知’即了知，慧、知等如前所说。‘道支’、‘道所摄’指果道之支，及摄于果道中，此为义。

555. Catutthaphalaniddese aññātāvindriyanti aññātāvino catūsu saccesu niṭṭhitañāṇakiccassa indriyaṃ, aññātāvīnaṃ vā catūsu saccesu niṭṭhitakiccānaṃ cattāri saccāni ñatvā paṭivijjhitvā ṭhitānaṃ dhammānaṃ abbhantare indaṭṭhasādhanena indriyaṃ. Niddesavārepissa aññātāvīnanti ājānitvā ṭhitānaṃ. Dhammānanti sampayuttadhammānaṃ abbhantare. Aññāti ājānanā, paññā pajānanātiādīni vuttatthāneva. Maggaṅgaṃ maggapariyāpannanti phalamaggassa aṅgaṃ, phalamagge ca pariyāpannanti attho.

939这里另有一项杂集——一根去一处，一根去六处，一根去一处。即一根‘未知当知根’去一处——须陀洹道。一根‘已知根’去六处——下三果、上三道。一根‘具知根’去一处——阿罗汉果。在一切道果中，就义而言各有八根，故说为六十四出世间根。但依圣典，则各作九根，成七十二根。于道，说为‘道支’；于果，亦为道支。于道，说为‘觉支’；于果，亦为觉支。于道刹那，说为‘远离、离欲’；于果刹那，亦为远离、离欲。其中，道即以道性而为道；果则依于道而名为道；亦可说果支属于果所摄。于道，是觉者的支分，故为‘正觉支’；于果，是已觉者的支分，故为‘正觉支’。于道，唯以远离、离欲而说为远离、离欲；于果，则以已远离、已离欲而说。

Apicettha idaṃ pakiṇṇakaṃ – ekaṃ indriyaṃ ekaṃ ṭhānaṃ gacchati, ekaṃ cha ṭhānāni gacchati, ekaṃ ekaṃ ṭhānaṃ gacchati. Ekañhi ‘anaññātaññassāmītindriyaṃ’ ekaṃ ṭhānaṃ gacchati sotāpattimaggaṃ. Ekaṃ ‘aññindriyaṃ’ heṭṭhā tīṇi phalāni, upari tayo maggeti cha ṭhānāni gacchati. Ekaṃ ‘aññātāvindriyaṃ’ ekaṃ ṭhānaṃ gacchati arahattaphalaṃ. Sabbesupi maggaphalesu atthato aṭṭha aṭṭha indriyānīti catusaṭṭhi lokuttarindriyāni kathitāni. Pāḷito pana nava nava katvā dvāsattati honti. Magge maggaṅganti vuttaṃ. Phalepi maggaṅgaṃ. Magge bojjhaṅgoti vutto phalepi bojjhaṅgo. Maggakkhaṇe ārati viratīti vuttā phalakkhaṇepi ārati viratīti. Tattha maggo maggabhāveneva maggo, phalaṃ pana maggaṃ upādāya maggo nāma; phalaṅgaṃ phalapariyāpannanti vattumpi vaṭṭati. Magge bujjhanakassa aṅgoti sambojjhaṅgo, phale buddhassa aṅgoti sambojjhaṅgo. Magge āramaṇaviramaṇavaseneva ārati virati. Phale pana ārativirativasenāti.

1048出世间果报论终了。

Lokuttaravipākakathā niṭṭhitā.

1049不善果报论

Akusalavipākakathā

556自此以下为不善果报——眼、耳、鼻、舌、身识五种，一种意界，一种意识界，此七心——就圣典与义而言，与前述同类的善果报心相似。

556. Ito parāni akusalavipākāni – pañca cakkhusotaghānajivhākāyaviññāṇāni, ekā manodhātu, ekā manoviññāṇadhātūti imāni satta cittāni – pāḷito ca atthato ca heṭṭhā vuttehi tādiseheva kusalavipākacittehi sadisāni.

941只是那些心以善业为缘，这些心以不善业为缘。那些心于可爱、不可爱、中舍的所缘中运转，这些心于不可爱、不可爱中舍的所缘中运转。那里有乐俱身识，这里有苦俱身识。那里有舍俱意识界，在人中，以生盲等的结生为始，于五处成熟。而这里，当以十一种不善心造业时，取业、业相、趣相中的某一种为所缘，于四恶趣中结生而成熟；从第二次转起，尽形寿为有分，于不可爱、不可爱中舍所缘的五识路中为推度，于强所缘的六门中为彼所缘，于死时为死心——如是唯于五处成熟。

Kevalañhi tāni kusalakammapaccayāni imāni akusalakammapaccayāni. Tāni ca iṭṭhaiṭṭhamajjhattesu ārammaṇesu vattanti, imāni aniṭṭhaaniṭṭhamajjhattesu. Tattha ca sukhasahagataṃ kāyaviññāṇaṃ, idha dukkhasahagataṃ . Tattha ca upekkhāsahagatā manoviññāṇadhātu manussesu jaccandhādīnaṃ paṭisandhiṃ ādiṃ katvā pañcasu ṭhānesu vipaccati. Idha pana ekādasavidhenāpi akusalacittena kamme āyūhite kammakammanimittagatinimittesu aññataraṃ ārammaṇaṃ katvā catūsu apāyesu paṭisandhi hutvā vipaccati; dutiyavārato paṭṭhāya yāvatāyukaṃ bhavaṅgaṃ hutvā, aniṭṭhaaniṭṭhamajjhattārammaṇāya pañcaviññāṇavīthiyā santīraṇaṃ hutvā, balavārammaṇe chasu dvāresu tadārammaṇaṃ hutvā, maraṇakāle cuti hutvāti, evaṃ pañcasu eva ṭhānesu vipaccatīti.

1052不善果报论终了。

Akusalavipākakathā niṭṭhitā.

942唯作无记之解释

Kiriyābyākatavaṇṇanā

1054意界心

Manodhātucittaṃ

566现在，为了将唯作无记分别而显示，开始‘再者，哪些法是无记’等。其中，‘唯作’即仅仅是造作。因为在一切唯作心中，未达到速行状态的，犹如风中之花；达到速行状态的，犹如根被切断的树之花，无有果报，但由于依各种作用而转起，故仅仅是造作。因此说为‘唯作’。在‘非善非不善’等中，因无称为善根的善因，故‘非善’；因无称为不善根的不善因，故‘非不善’；因无称为如理作意、不如理作意的善、不善缘，故‘非善非不善’。因无称为善、不善的生因，故非业异熟。

566. Idāni kiriyābyākataṃ bhājetvā dassetuṃ puna katame dhammā abyākatātiādi āraddhaṃ. Tattha kiriyāti karaṇamattaṃ. Sabbesuyeva hi kiriyacittesu yaṃ javanabhāvaṃ appattaṃ taṃ vātapupphaṃ viya. Yaṃ javanabhāvappattaṃ taṃ chinnamūlakarukkhapupphaṃ viya aphalaṃ hoti, taṃtaṃ kiccasādhanavasena pavattattā pana karaṇamattameva hoti. Tasmā kiriyāti vuttaṃ. Nevakusalānākusalātiādīsu kusalamūlasaṅkhātassa kusalahetuno abhāvā ‘nevakusalā’; akusalamūlasaṅkhātassa akusalahetuno abhāvā ‘nevaakusalā’; yonisomanasikāraayonisomanasikārasaṅkhātānampi kusalākusalapaccayānaṃ abhāvā ‘nevakusalānākusalā’. Kusalākusalasaṅkhātassa janakahetuno abhāvā nevakammavipākā.

944在此，于心一境性的解说中，仅得转起与住立的状态。在五种识、三种意界、三种意识界、疑俱——这十七种心中，由于微弱，不得住立、安住等。其余一切，除了生起之处外，当依果报意界解说中所说的方法而了知。因为彼心于五识之后生起。而此心则于五门转起时，在一切之前先生起。如何呢？首先于眼门，当可爱、可爱中舍、不可爱、不可爱中舍的色所缘中，任一净色被撞击时，取彼所缘，以转向的作用为前导，折转有分而生起。于耳门等，亦是同理。

Idhāpi cittassekaggatāniddese pavattiṭṭhitimattameva labbhati. Dve pañcaviññāṇāni, tisso manodhātuyo, tisso manoviññāṇadhātuyo, vicikicchāsahagatanti imesu sattarasasu cittesu dubbalattā saṇṭhiti avaṭṭhitiādīni na labbhanti. Sesaṃ sabbaṃ vipākamanodhātuniddese vuttanayeneva veditabbaṃ, aññatra uppattiṭṭhānā. Tañhi cittaṃ pañcaviññāṇānantaraṃ uppajjati. Idaṃ pana pañcadvāre vaḷañjanakappavattikāle sabbesaṃ pure uppajjati. Kathaṃ? Cakkhudvāre tāva iṭṭhaiṭṭhamajjhattaaniṭṭhaaniṭṭhamajjhattesu rūpārammaṇesu yena kenaci pasāde ghaṭṭite taṃ ārammaṇaṃ gahetvā āvajjanavasena purecārikaṃ hutvā bhavaṅgaṃ āvaṭṭayamānaṃ uppajjati. Sotadvārādīsupi eseva nayoti.

1057唯作意界心终了。

Kiriyamanodhātucittaṃ niṭṭhitaṃ.

1058唯作意识界诸心

Kiriyamanoviññāṇadhātucittāni

568意识界生起……俱有喜，此心不与其他人共通，唯是漏尽者的个人所有。于六门中获得。于眼门，漏尽者见到适合精勤的处所，以此心而喜悦。于耳门，到达分配物品之处，当粗暴的人们大声叫嚷、抓取时，以此心而喜悦：‘像这样的贪欲已被我断除’。于鼻门，以香或花供养塔庙时，以此心而喜悦。于舌门，得到美味的食物，分配而受用时，以此心而喜悦：‘可念法确实已被我圆满’。于身门，履行正行义务时，以此心而喜悦：‘我于身门的义务已圆满’。如是，首先于五门中获得。

568.Manoviññāṇadhātuuppannā hoti…pe… somanassasahagatāti, idaṃ cittaṃ aññesaṃ asādhāraṇaṃ. Khīṇāsavasseva pāṭipuggalikaṃ. Chasu dvāresu labbhati. Cakkhudvāre hi padhānasāruppaṃ ṭhānaṃ disvā khīṇāsavo iminā cittena somanassito hoti. Sotadvāre bhaṇḍabhājanīyaṭṭhānaṃ patvā mahāsaddaṃ katvā luddhaluddhesu gaṇhantesu ‘evarūpā nāma me loluppataṇhā pahīnā’ti iminā cittena somanassito hoti. Ghānadvāre gandhehi vā pupphehi vā cetiyaṃ pūjento iminā cittena somanassito hoti. Jivhādvāre rasasampannaṃ piṇḍapātaṃ laddhā bhājetvā paribhuñjanto ‘sāraṇīyadhammo vata me pūrito’ti iminā cittena somanassito hoti. Kāyadvāre abhisamācārikavattaṃ karonto ‘kāyadvāre me vattaṃ pūrita’nti iminā cittena somanassito hoti. Evaṃ tāva pañcadvāre labbhati.

946于意门，则缘取过去、未来而生起。如在光辉护持青年、摩伽提婆王、黑仙人等时，如来忆念所作之事而显现微笑。然而，那是宿住智与一切知智的作用。而于此二智的惯行终了时，此心令喜悦而生起。于未来，‘他将成为琴师、鼓师、独觉’等，显现微笑。那亦是未来分智与一切知智的作用。而于此二智的惯行终了时，此心令喜悦而生起。

Manodvāre pana atītānāgatamārabbha uppajjati. Jotipālamāṇava(ma. ni. 2.282 ādayo) magghadevarāja(ma. ni. 2.308 ādayo) kaṇhatāpasādikālasmiñhi (jā. 1.10.11 ādayo) kataṃ kāraṇaṃ āvajjetvā tathāgato sitaṃ pātvākāsi. Taṃ pana pubbenivāsañāṇasabbaññutaññāṇānaṃ kiccaṃ. Tesaṃ pana dvinnaṃ ñāṇānaṃ ciṇṇapariyante idaṃ cittaṃ hāsayamānaṃ uppajjati. Anāgate ‘tantissaro mudiṅgassaro paccekabuddho bhavissatī’ti sitaṃ pātvākāsi. Tampi anāgataṃsañāṇasabbaññutaññāṇānaṃ kiccaṃ. Tesaṃ pana dvinna ñāṇānaṃ ciṇṇapariyante idaṃ cittaṃ hāsayamānaṃ uppajjati.

947在广说中，由于它比其他无因心更强，心一境性被确立为定力。精进也被确立为精进力。然而在略说中，因为未提到‘有定力、有精进力’，所以从圆满的力义来说，这两者不称为力。但由于是‘非善非不善’，故仍称之为力而安立。又因为并非究竟意义上的力，所以在摄要中也没有说‘有二力’。其余一切，应如喜俱无因意识界广说中所说的方法来理解。

Niddesavāre panassa sesaahetukacittehi balavataratāya cittekaggatā samādhibalaṃ pāpetvā ṭhapitā. Vīriyampi vīriyabalaṃ pāpetvā. Uddesavāre pana ‘samādhibalaṃ hoti vīriyabalaṃ hotī’ti anāgatattā paripuṇṇena balaṭṭhenetaṃ dvayaṃ balaṃ nāma na hoti. Yasmā pana ‘neva kusalaṃ nākusalaṃ’ tasmā balanti vatvāna ṭhapitaṃ. Yasmā ca na nippariyāyena balaṃ, tasmā saṅgahavārepi ‘dve balāni hontī’ti na vuttaṃ. Sesaṃ sabbaṃ somanassasahagatāhetukamanoviññāṇadhātuniddese vuttanayeneva veditabbaṃ.

574舍俱者：此心在三界中为一切有心众生所共有，没有任何有心众生不会生起此心。生起时，在五门中为确定心，在意识门中为转向心。六种不共智也以此心所取的所缘而执取。此心名为大象心，它没有不取的所缘。当被问及‘非一切知智而以一切知智为所依者，是哪一个’时，应回答‘就是这个’。其余在此应如前一心所述的方法来理解。只是在那里因为有喜，所以分析了九支的行蕴；在此因为无喜，所以是八支。

574.Upekkhāsahagatāti idaṃ cittaṃ tīsu bhavesu sabbesaṃ sacittakasattānaṃ sādhāraṇaṃ, na kassaci sacittakassa nuppajjati nāma. Uppajjamānaṃ pana pañcadvāre voṭṭhabbanaṃ hoti, manodvāre āvajjanaṃ. Cha asādhāraṇañāṇānipi iminā gahitārammaṇameva gaṇhanti. Mahāgajaṃ nāmetaṃ cittaṃ; imassa anārammaṇaṃ nāma natthi. ‘Asabbaññutaññāṇaṃ sabbaññutaññāṇagatikaṃ nāma katama’nti vutte ‘ida’nti vattabbaṃ. Sesamettha purimacitte vuttanayeneva veditabbaṃ. Kevalañhi tattha sappītikattā navaṅgiko saṅkhārakkhandho vibhatto. Idha nippītikattā aṭṭhaṅgiko.

949现在，那些从善心方面来说的八种大心，由于在漏尽者中生起而成为唯作心，因此它们应按照善心广说中所说的方法来理解。

Idāni yāni kusalato aṭṭha mahācittāneva khīṇāsavassa uppajjanatāya kiriyāni jātāni, tasmā tāni kusalaniddese vuttanayeneva veditabbāni.

950在此，应将发笑心汇集起来。那么，这些心有多少呢？据说有十三种。凡夫以四种善的喜俱心，以及四种不善的喜俱心，共八种心而笑。有学以四种善的喜俱心，以及两种与邪见不相应的不善喜俱心，共六种心而笑。漏尽者以五种唯作的喜俱心而笑。

Idha ṭhatvā hasanakacittāni samodhānetabbāni. Kati panetāni hontīti? Vuccate terasa. Puthujjanā hi kusalato catūhi somanassasahagatehi, akusalato catūhīti, aṭṭhahi cittehi hasanti. Sekkhā kusalato catūhi somanassasahagatehi, akusalato dvīhi diṭṭhigatavippayuttehi somanassasahagatehīti, chahi cittehi hasanti. Khīṇāsavā kiriyato pañcahi somanassasahagatehi hasantīti.

1065色界、无色界唯作

Rūpāvacarārūpāvacarakiriyaṃ

577577. 在色界、无色界唯作心的广说中，‘现法乐住’是指在现世，即在此生本身，仅为安乐住。其中，漏尽者在凡夫时期所证得的等至，只要他未入彼等至，就仍是善心；在入等至时，则成为唯作心。而在漏尽者时期所证得的等至，则只是唯作心。其余一切，由于与彼相似，应按照善心广说中所说的方法来理解。

577. Rūpāvacarārūpāvacarakiriyaniddesesu diṭṭhadhammasukhavihāranti diṭṭhadhamme, imasmiṃyeva attabhāve, sukhavihāramattaṃ. Tattha khīṇāsavassa puthujjanakāle nibbattitā samāpatti yāva na naṃ samāpajjati tāva kusalāva samāpannakāle kiriyā hoti. Khīṇāsavakāle panassa nibbattitā samāpatti kiriyāva hoti. Sesaṃ sabbaṃ taṃsadisattā kusalaniddese vuttanayeneva veditabbanti.

1067《殊胜义论》——《法集论》注释中

Aṭṭhasāliniyā dhammasaṅgahaaṭṭhakathāya

1068心生起品之论述已毕。

Cittuppādakaṇḍakathā niṭṭhitā.

1069然而，无记品尚未结束。

Abyākatapadaṃ pana neva tāva niṭṭhitanti.

1070心生起品之解释已毕。

Cittuppādakaṇḍavaṇṇanā niṭṭhitā.