欲界善心
1欲界善
Kāmāvacarakusalaṃ
2解说分论释
Niddesavārakathāvaṇṇanā
2“以触的方式”是指：如同在“心、意”等（《法集论》6, 17）中，依功能差别；在“意”等（《法集论》6, 17）中，依同义语词差别；在“白净”等（《法集论》6, 17）中，依功德差别；在“心所乐”等（《法集论》2, 18）中，依所依差别；在“心之住立”等（《法集论》15, 24）中，依无他状态差别；在“不贪”等（《法集论》32）中，依无他作用差别；在“不贪性”等（《法集论》32）中，依无他作用之已成状态差别——不观待这些，唯显示法本身的自性词。因为对于正在触的心，触的作用即是触的行相。“触”是指与所缘结合的触，而非获得的触。与所缘结合的心之状态，即是“已触性”。当该状态存在时，心被称为“已触”，那就是它的状态。如此，在其他状态解说中也应如此理解。
2.Phusanakavasenāti sante asantepi visaye āpāthagate cittassa sannipatanavasena ‘‘cittaṃ mano’’tiādīsu (dha. sa. 6, 17) viya kiccavisesaṃ, ‘‘mānasa’’ntiādīsu (dha. sa. 6, 17) viya samāne atthe saddavisesaṃ, ‘‘paṇḍara’’ntiādīsu (dha. sa. 6, 17) viya guṇavisesaṃ, ‘‘cetasikaṃ sāta’’ntiādīsu (dha. sa. 2, 18) viya nissayavisesaṃ, ‘‘cittassa ṭhitī’’tiādīsu (dha. sa. 15, 24) viya aññassa avatthābhāvavisesaṃ, ‘‘alubbhanā’’tiādīsu (dha. sa. 32) viya aññassa kiriyābhāvavisesaṃ, ‘‘alubbhitatta’’ntiādīsu (dha. sa. 32) viya aññassa kiriyābhāvabhūtatāvisesantiādikaṃ anapekkhitvā dhammamattadīpanaṃ sabhāvapadaṃ. Phusantassa hi cittassa phusanakiriyā phusanākāro. Samphusanāti ārammaṇasamāgamaphusanā, na paṭilābhasamphusanā. Samphusitassa ārammaṇena samāgatassa cittassa bhāvo samphusitattaṃ. Yasmiṃ sati cittaṃ samphusitanti vuccati, so tassa bhāvo. Evaṃ aññesupi bhāvaniddesesu daṭṭhabbaṃ.
2对另一同义词的阐明，或以另一方式对前义的阐明，即是“再阐明”。如“聪慧、善巧”等慧的差别，虽在不同时间获得，也可在一心中获得。为了显示在一差别中其他差别也随行，如此依义分别即是义分别，因依义的不同而作。或者，如“忿、忿怒、忿怒性”（《法集论》1066）中，以自性、行相、状态解说而说忿等唯是行相之义，但此处并非如此，此处所说的是与智者等状态行相不同的义，因此这是依义而进入分别。在“已触性”中，也并非唯说“触”这样的行相之义，而是说“触”这样的行相，故说为依义进入分别。
Aparassa vevacanassa, aparena vā purimatthassa dīpanā aparadīpanā. ‘‘Paṇḍiccaṃ kosalla’’nti evamādayo paññāvisesā nānākāle labbhamānāpi ekasmiṃ citte labbhanti. Ekasmiñca visese itarepi anugatā hontīti dassetuṃ tathā vibhatti atthato vibhatti hoti atthanānattena katattā. Atha vā yathā ‘‘kodho kujjhanā kujjhitatta’’nti (dha. sa. 1066) sabhāvākārabhāvaniddesehi kodhoti evamākārova attho vutto, na evamidha, idha pana paṇḍitādibhāvākārabhinno attho vuttoti idaṃ vibhattigamanaṃ atthavasena hoti. Samphusitattanti etthāpi na ‘‘phasso’’ti evamākārova attho vutto. Samphassoti evamākāro pana vuttoti atthato vibhattigamananti vuttaṃ.
3“嗔恚”在总说中即以名称的不同而被说为不同。在解说中也依此不同而被解说。“是同一蕴”是就可用同一蕴词来称说而言。“思”显示行蕴，因以彼为首。所谓“非法”，即非善的、或不善的法，或非正法，故为“非法”；虽因可称为非法而成为一体，但非法因嗔重等差别而成为正法重之排斥的不同，故说为“四”。或者，当说“非正法重”时，非正法重虽因非正法重性而成为一体，但依嗔等差别之排斥的不同而成为不同。或者，以彼排斥对立面，或自己排斥，故称为“排斥”；依正法重之排斥的不同，非正法重或非法成为不同。“无贪”等与“触”等的不同，应知是依贪等差别之排斥或贪等之对立面。无贪、无嗔、无痴的相互不同，应依所说排斥之不同来结合。以另一词阐明词义，即是“词义”。因为由此显示该词有大义且为庄严。即使无义理差别，为庄严及尊重而再说，即是坚固。
Doso byāpādoti uddesepi nāmanānattena nānābhūto uddiṭṭho. Niddesepi teneva nānattena niddiṭṭho. Ekova khandho hotīti ekena khandhasaddena vattabbataṃ sandhāyāha. Cetanāti saṅkhārakkhandhaṃ dasseti tappamukhattā. Asaddhammāti asataṃ, asanto vā dhammā, na vā saddhammāti asaddhammāti asaddhammavacanīyabhāvena ekībhūtopi asaddhammo kodhagarutādivisiṭṭhena saddhammagarutāpaṭikkhepanānattena nānattaṃ gatoti ‘‘cattāro’’ti vuttaṃ. Na saddhammagarutāti vuccamānā vā asaddhammagarutā asaddhammagarutābhāvena ekībhūtāpi kodhādivisiṭṭhapaṭikkhepanānattena nānattaṃ gatā. Paṭipakkho vā paṭikkhipīyati tena, sayaṃ vā paṭikkhipatīti paṭikkhepoti vuccatīti saddhammagarutāpaṭikkhepanānattena asaddhammagarutā asaddhammā vā nānattaṃ gatā. Alobhotiādīnaṃ phassādīhi nānattaṃ lobhādivisiṭṭhena paṭikkhepena lobhādipaṭipakkhena vā veditabbaṃ. Alobhādosāmohānaṃ aññamaññanānattaṃ yathāvuttena paṭikkhepanānattena yojetabbaṃ. Padatthassa padantarena vibhāvanaṃ padatthuti. Tena hi taṃ padaṃ mahatthanti dīpitaṃ hoti alaṅkatañcāti. Atthavisesābhāvepi ābharaṇavasena ca ādaravasena ca puna vacanaṃ daḷhīkammaṃ.
3“彼生”即适合彼果。并非唯正在被解说的乐本身是所依，而是如所解说的诸所缘也是，故说“或以彼等”等。或者，由彼等所缘而生，即作为因而为触义而生起，故为“彼生”。令彼具足者之人或相应法于自己中乐受，故为“乐”，将 da 变为 ta。善咀嚼、或挖掘苦，故为“乐”。
3.Tajjanti tassa phalassa anucchavikaṃ. Na kevalaṃ niddisiyamānaṃ sātameva adhikataṃ , atha kho yathāniddiṭṭhāni ārammaṇānipīti ‘‘tehi vā’’tiādi vuttaṃ. Tassa vā jātā kāraṇabhāvena phassatthaṃ pavattāti tajjā. Taṃsamaṅgīpuggalaṃ, sampayuttadhamme vā attani sādayatīti sātaṃ da-kārassa ta-kāraṃ katvā. Suṭṭhu khādati, khaṇati vā dukkhanti sukhaṃ.
5“索”即贪索。因为它无遮障，行于空中。即使不善也说为“白净”，善更何待言？这是意趣。因为彼从白净而出，且自己也是白净。或者，一切心自性本白净，但由客尘烦恼的清净，有罪与无罪成为染污与清净的差别。在木等计量中，于石等无蕴施设，故不观待任何相，唯于木而起的蕴施设，故说“唯施设量”。以“彼”字应唯指意识界，因应被解说，故非彼之彼生。若说由彼等所缘而生为“彼生”，则不应说触生。因为彼非所缘，亦非亲依止缘。“三者和合为触”，唯识是触的亲依止缘，故识非亲依止缘，不能获得触生之彼生意意识界触生之施设，且彼同一者被说为因与果，不易理解。何必以此？如世尊所说，彼等法即彼自性，故不应于如是处寻求理由。
5.Pāsoti rāgapāso. So hi nirāvaraṇattā antalikkhacaro. Akusalampi paṇḍaranti vuttaṃ, ko pana vādo kusalanti adhippāyo. Tañhi paṇḍarato nikkhantaṃ sayañca paṇḍaranti. Atha vā sabbampi cittaṃ sabhāvato paṇḍarameva, āgantukopakkilesavodānehi pana sāvajjānavajjānaṃ upakkiliṭṭhavisuddhataratā hontīti. Dāruppamāṇesu silādīsu khandhapaññattiyā abhāvā kiñci nimittaṃ anapekkhitvā dārumhi pavattā khandhapaññattīti ‘‘paṇṇattimattaṭṭhenā’’ti vuttaṃ. Taṃ-saddena manoviññāṇadhātuyeva vucceyya niddisitabbattāti na tassā tajjatā. Tehi ārammaṇehi jātā tajjāti ca vuccamāne samphassajatā na vattabbā. Na hi so ārammaṇaṃ, nāpi visesapaccayo. ‘‘Tiṇṇaṃ saṅgati phasso’’ti viññāṇameva phassassa visesapaccayoti vuttoti tasmā na viññāṇaṃ visesapaccayabhūtaṃ samphassajatāya tajjāmanoviññāṇadhātusamphassajāpaññattiṃ labhati, na ca tadeva tassa kāraṇabhāvena phalabhāvena ca vuccamānaṃ suviññeyyaṃ hotīti. Kiṃ vā etena, yathā bhagavatā vuttā taṃsabhāvāyeva te dhammāti na evaṃvidhesu kāraṇaṃ maggitabbaṃ.
7“以如是思惟方式为世间所成立”是意趣。“应如是如是存在”的种种思惟，如于井中汲取水所缘，即是寻。
7.Evaṃtakkanavasena lokasiddhenāti adhippāyo. Evañcevañca bhavitabbanti vividhaṃ takkanaṃ kūpe viya udakassa ārammaṇassa ākaḍḍhanaṃ vitakkanaṃ.
8四面八方的行走与活动。
8. Samantato caraṇaṃ vicaraṇaṃ.
9“悦意性”中，此处不以“自”字说心。因为心并无意。说悦意之人之状态为“悦意性”后，为遮遣人我见，故说“心的”。
9.Attamanatāti ettha atta-saddena na cittaṃ vuttaṃ. Na hi cittassa mano atthīti. Attamanassa pana puggalassa bhāvo attamanatāti vatvā puna puggaladiṭṭhinisedhanatthaṃ ‘‘cittassā’’ti vuttaṃ.
11不坚固者，为何说为“依住”？因为以专一之心从事杀生等时，仅是那样的依住状态。种种的、各式各样的收摄、散开与解散，或者收摄即聚合，其不存在即是解散。
11. Na balavatī, kasmā avaṭṭhiti vuttāti? Ekaggacittena pāṇavadhādikaraṇe tathā avaṭṭhānamattabhāvato . Virūpaṃ, vividhaṃ vā saṃharaṇaṃ vikiraṇaṃ visāhāro, saṃharaṇaṃ vā sampiṇḍanaṃ, tadabhāvo visāhāro.
12“以另一种因缘”即指以另一种原因。相同事物状态，是指两个或多个词在同一个意义上生起。
12.Aññasmiṃ pariyāyeti aññasmiṃ kāraṇe. Samānādhikaraṇabhāvo dvinnaṃ bahūnaṃ vā padānaṃ ekasmiṃ atthe pavatti.
13“起始者”亦谓发生。“向上引导”即努力。“轭”指已开始为成就的善法，或指承诺。
13.Ārambhati cāti āpajjati ca. Uddhaṃ yamanaṃ uyyāmo. Dhuranti nipphādetuṃ āraddhaṃ kusalaṃ, paṭiññaṃ vā.
14“已渡越”指佛等圣者。于心中，所缘的现起与照亮即是念，因此这是它的特相。
14.Tiṇṇanti buddhādīnaṃ. Citte ārammaṇassa upaṭṭhānaṃ jotanañca satiyevāti tassā etaṃ lakkhaṇaṃ.
16无石块、砂砾、沙粒等的地面是平坦的，故说为“以平坦之义”。
16. Pāsāṇasakkharavālikādirahitā bhūmi saṇhāti ‘‘saṇhaṭṭhenā’’ti vuttaṃ.
19“到来”指以一个业所生的、如人等相续不断绝的方式而流转。因为在善与不善中，生命以根缘的状态使相应法转起，正是其不断绝的缘。
19.Ayantīti ekakammanibbattamanussādisantatiavicchedavasena pavattanti. Kusalākusalesupi hi jīvitaṃ indriyapaccayabhāvena sampayutte pavattayamānameva tadavicchedassa paccayo hoti.
30“所羞耻的”即由“羞耻”一词所表达的状态，由“所”字所指，应视为抽象中性词。而“应羞耻的”在表因的意义上，使用具格是合理的。
30.Yaṃ hirīyatīti hirīyati-saddena vutto bhāvo yaṃ-saddena vuccatīti yanti bhāvanapuṃsakaṃ vā etaṃ daṭṭhabbaṃ. Hiriyitabbenāti ca hetuatthe karaṇavacanaṃ yujjati.
32“以无贪着的方式”中，无贪着本身即称为“无贪着”，应视为状态的表述。
32.Alubbhanakavasenāti ettha alubbhanameva alubbhanakanti bhāvaniddeso daṭṭhabbo.
33“无嗔”意为不应以嗔恚、苦、忧所摄的瞋而使之嗔恼，此义合理。
33.Abyāpajjoti byāpādena dukkhena domanassasaṅkhātena dosena viya na byāpādetabbotipi attho yujjati.
42-43由于是昏沉睡眠等的对治状态，在善法及无常等作意中，能迅速、快速地转换的能力为轻快性。因为对于有无明、诸盖、渴爱、诸结的众生，不善的生起是常态，故轻快性在此处无意义。而它们的状态正是沉重性，因此与彼相离的本质的轻快性应被了知。当它生起时，是迅速从有分出起的缘。
42-43. Thinamiddhādipaṭipakkhabhāvena kusaladhamme aniccādimanasikāre ca sīghaṃ sīghaṃ parivattanasamatthatā lahupariṇāmatā, avijjānīvaraṇānañhi taṇhāsaṃyojanānaṃ sattānaṃ akusalappavatti pakatibhūtāti na tattha lahupariṇāmatāya attho. Tesañca bhāvo garutāyevāti tabbidhurasabhāvānaṃ lahutā daṭṭhabbā. Sā hi pavattamānā sīghaṃ bhavaṅgavuṭṭhānassa paccayo hoti.
44-45而那些如同与痴相应的法，其轻快性未损坏，对于行善无碍，此为柔软性。由于无碍而与柔软等色法相似，故非色法亦说为柔软、温和等。
44-45. Ye ca dhammā mohasampayuttā viya avipannalahutā, tesañca kusalakaraṇe appaṭighāto mudutā. Appaṭighātena mudutādirūpasadisatāya arūpadhammānampi mudutā maddavatātiādi vuttaṃ.
46-47由于润泽而湿、极柔软的心是不适业的，如同已熔化的金；由于慢等而极僵硬且未加热的心，如同未加热的金。然而，具足适当柔软的心是适业的，如同具足适当柔软的金。正是此柔软心的适业状态，即适业性，应知为与柔软性不共的适业性。
46-47. Sinehavasena kilinnaṃ atimudukaṃ cittaṃ akammaññaṃ hoti vilīnaṃ viya suvaṇṇaṃ, mānādivasena atithaddhañca atāpitaṃ viya suvaṇṇaṃ, yaṃ panānurūpamudutāyuttaṃ, taṃ kammaññaṃ hoti yuttamaddavaṃ viya suvaṇṇaṃ. Tasseva mudukassa yo kammaññākāro, sā kammaññatāti mudutāvisiṭṭhā kammaññatā veditabbā.
50-51以退避状态生起的不善即是退避。二十一种邪命是：行医、作信使、作差遣、切开疮肿、涂药、给上吐药、给下泻药、煮鼻油、煮眼油、给竹、给叶、给花、给果、给沐浴、给齿木、给漱口水、给粉、给泥、作谄媚、豆汤、侍奉、小腿按摩，第二十二种与信使相似，故为二十一种。六种非行处：妓女处、寡妇处、成年处女处、黄门处、酒肆处、比丘尼处。所谓“简略”，由于未以自性开示，故不能详说“其中，什么是欲”等，而是将“凡有欲、欲性”等解说简略后，作“或凡”的解说，此即其义。
50-51. Paccosakkanabhāvena pavattaṃ akusalameva paccosakkanaṃ. Ekavīsati anesanā nāma vejjakammaṃ karoti, dūtakammaṃ karoti, pahiṇakammaṃ karoti, gaṇḍaṃ phāleti, arumakkhanaṃ deti, uddhaṃvirecanaṃ deti, adhovirecanaṃ deti, natthutelaṃ pacati, cakkhutelaṃ pacati, veḷudānaṃ deti, paṇṇadānaṃ deti, pupphadānaṃ deti, phaladānaṃ deti, sinānadānaṃ deti, dantakaṭṭhadānaṃ deti, mukhodakadānaṃ deti, cuṇṇadānaṃ deti, mattikādānaṃ deti, cāṭukakammaṃ karoti, muggasūpiyaṃ, pāribhaṭyaṃ, jaṅghapesaniyaṃ dvāvīsatimaṃ dūtakammena sadisaṃ, tasmā ekavīsati. Cha agocarā vesiyāgocaro, vidhavā, thullakumārī, paṇḍaka, pānāgāra, bhikkhunīagocaroti. Saṅkhepatoti sarūpena anuddiṭṭhattā ‘‘tattha katamo chando’’tiādi na sakkā vattunti ‘‘yo chando chandikatā’’tiādiniddesaṃ saṅkhipitvā ‘‘ye vā panā’’ti niddeso katoti attho.
24解说章注释结束。
Niddesavārakathāvaṇṇanā niṭṭhitā.
25部分章注释
Koṭṭhāsavāravaṇṇanā
58-120在解说章中，虽然问等各自有多种，但以问等的状态归为单一，故说有四重区分。“四、二”等如此简略后，一起摄持即为摄集。“除了‘或凡’之外”是就应摄集者而说。因为那些各自开示、解说而分散的，是应摄集的，而非“或凡”，因其已由摄集而不分散。然而，由于它们包含在行蕴中，故在彼解说中，为遮止非蕴的状态，仅说为“或凡”，因此“或凡”不应被除外。“以缘所摄”即是以食缘所摄。或者，“因、缘”中，能生的为因，支持的为缘，如此有差别时，以缘所摄。正如段食以摄取色身的食素而支持色身，这些也以摄取受等而支持名身。如此，它们成为（缘），是就共通的俱生等缘而说。否则，以另一种方式，它们也是缘，故称为食。因此，无摄取作用的因、增上等，不会有食的过失。而“三种受摄取”等，是依可能而说，并非依此心中触等而说。“三种有”指作为欲有等的识，特别地，以及一般地指五取蕴。
58-120. Niddesavāre pucchādīnaṃ paccekaṃ anekattepi pucchādibhāvena ekattaṃ upanetvā catuparicchedatā vuttā. Cattāro dveti evamādikaṃ saṅkhipitvā saha vā gahaṇaṃ saṅgaho. Ṭhapetvā yevāpanaketi saṅgahetabbe sandhāya vuttaṃ. Te hi visuṃ visuṃ uddiṭṭhattā niddiṭṭhattā ca vippakiṇṇāti saṅgahetabbā honti, na yevāpanakā saṅgahagamaneneva tathā avippakiṇṇattā. Yasmā pana saṅkhārakkhandhapariyāpannā honti, tasmā taṃniddese akhandhabhāvanivāraṇatthaṃ yevāpanātveva vuttāti na yevāpanakā ṭhapetabbāti. Paccayasaṅkhātenāti āhārapaccayasaṅkhātenāti vuttaṃ hoti. Atha vā ‘‘hetu paccayo’’ti etesu dvīsu janako hetu upatthambhako paccayoti evaṃ visesavantesu paccayasaṅkhātena. Yathā hi kabaḷīkārāhāro ojaṭṭhamakarūpāharaṇena rūpakāyaṃ upatthambheti, evamimepi vedanādiāharaṇena nāmakāyanti. Tathā ca hontīti sādhāraṇe sahajātādipaccaye sandhāyāha. Aññathā cāti aññena ca ekenākārena paccayā hontiyevāti āhārāti vuccantīti attho. Tasmā āharaṇakiccarahitānaṃ hetuadhipatiādīnaṃ natthi āhārabhāvappasaṅgo. Tisso ca vedanā āharatītiādi yathāsambhavavasena vuttaṃ, na imasmiṃyeva citte phassādivasena. Tayo ca bhaveti kāmādibhavabhūtaṃ viññāṇaṃ visesena, avisesena ca pañcupādānakkhandhe.
23所缘：前往后审察、思惟、近审察。以因之义，即以方便之义，非以根本之义。先前部分已行、已行道，是异刹那的八支道，仅在出世间刹那同时生起者，被称为如去之道。在观照刹那之前，由于身业等极清净，八支道的资粮依“圣八支道达到修习圆满”这样所说的教示，以方便说显示了先前部分道的八支性，而非在一刹那中有八支俱存，因此也应知此亦是方便说。了知本身即是心的种种状态，故说“以心种种状态之义，唯一种法即识蕴”。在“有四蕴”等中，虽已包含受蕴等，但再说“有一受蕴”等，是为了显示此处并非以种类说明而说有多受蕴等。而在诸根中，当一种根的种类说明被否定时，其他根及食等的否定也就被作出了，故应知这是以意根为先导而作的。
Ārammaṇaṃ upagantvā nijjhāyanaṃ cintanaṃ upanijjhāyanaṃ. Hetvaṭṭhenāti upāyatthena, na mūlatthena. Pubbabhāge gato paṭipanno nānākkhaṇiko aṭṭhaṅgiko maggo lokuttarakkhaṇeva saha pavatto yathāgatamaggoti vutto. Vipassanākkhaṇato pubbeva kāyakammādīnaṃ suparisuddhatāya aṭṭhaṅgikamaggupanissayassa ‘‘ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchatī’’ti (ma. ni. 3.431) evaṃ vuttena pariyāyena pubbabhāgamaggassa aṭṭhaṅgikatā yathāgatavacanena dīpitā, na ekakkhaṇe aṭṭhannaṃ aṅgānaṃ sabbhāvāti evamassapi pariyāyadesanatā veditabbā. Vijānanameva cittavicittatāti ‘‘cittavicittaṭṭhena ekova dhammo viññāṇakkhandho’’ti āha. Cattāro khandhā hontītiādīsu vedanākkhandhādīnaṃ saṅgahe katepi puna ‘‘eko vedanākkhandho hotī’’tiādivacanaṃ na aneke vedanākkhandhādayo jātiniddesena idha vuttāti dassanatthaṃ. Indriyesu ca ekassa jātiniddesabhāve paṭikkhitte aññesaṃ indriyānaṃ āhārādīnañca tappaṭikkhepo kato hotīti pubbaṅgamassa manindriyasseva katoti daṭṭhabbo.
28部分门释已毕。
Koṭṭhāsavāravaṇṇanā niṭṭhitā.
29空性门释
Suññatavāravaṇṇanā
121-145此处：即于如所说的时分，或于这些法中。有：即有情，或任何事物。
121-145.Etthāti etasmiṃ yathāvutte samaye, etesu vā dhammesu. Bhāvoti satto, yo koci vā attho.
31第二心等的解释
Dutiyacittādivaṇṇanā
146146.『以适当的努力』者，谓配合着使沉滞之心振作起来的努力。『以善巧方便』者，谓配合着这样的方便：观察行善与不行善的过患与功德、由他人加以激励，如此等方便。
146.Sappayogenāti līnassa cittassa ussāhanapayogasahitena. Saupāyenāti kusalassa karaṇākaraṇesu ādīnavānisaṃsapaccavekkhaṇaṃ parehi ussāhananti evamādiupāyasahitena.
156-159在大注释中允许的“非极等持的修习”，即显示即使对“耶瓦巴那迦”等也无差别。
156-159.Mahāaṭṭhakathāyaṃ anuññātā nātisamāhitāya bhāvanāyāti yevāpanakehipi nibbisesataṃ dasseti.
34福业事等论说的解释
Puññakiriyavatthādikathāvaṇṇanā
27恭敬本身即是与恭敬相应的福业事，如“与喜贪相应”的说法。或者，恭敬是与思相应的法或身语行为，与此俱行的思即是与恭敬相应。以利益传送：即以对说法的慈心传送，或以“如此将对我有利益”而转起的利益心。业自性智是见正直。决定相：即大果报决定之相。依行持而摄于戒行中。如同舍弃无过之物而随喜者，亦对他人成就而欢喜，故随喜摄于施所成中。正在修习者：指未完成修习者而言，因为已完成者即是安止。分为八部分：即显示一个有情的在一个刹那中生起的一个初心，而不显示其他类似的心，由此所有那些心以相似之义合而为一，其余亦如此，故说为八。
Apaciti eva apacitisahagataṃ puññakiriyāvatthu yathā ‘‘nandirāgasahagatā’’ti. Apaciti vā cetanāsampayuttakadhammā kāyavacīkiriyā vā, taṃsahitā cetanā apacitisahagataṃ. Hitapharaṇenāti desake mettāpharaṇena, ‘‘evaṃ me hitaṃ bhavissatī’’ti pavattena hitacittena vā. Kammassakatāñāṇaṃ diṭṭhijukammaṃ. Niyamalakkhaṇanti mahapphalatāniyamassa lakkhaṇaṃ. Sīlamaye saṅgahaṃ gacchanti cārittavasena. Anavajjavatthuṃ pariccajanto viya abbhanumodamānopi parassa sampattiyā modatīti abbhanumodanā dānamaye saṅgahitā. Bhāventopīti asamattabhāvanaṃ sandhāyāha. Samattā hi appanā hotīti. Aṭṭheva koṭṭhāse katvāti ekassa sattassa ekasmiṃ khaṇe uppannamekaṃ paṭhamacittaṃ dassetvā aññāni tādisāni adassentena sabbāni tāni sarikkhaṭṭhena ekīkatāni honti, tathā sesānipīti evaṃ aṭṭha katvā.
36欲界善的解释已结束。
Kāmāvacarakusalavaṇṇanā niṭṭhitā.
28（标题）色行之善
Rūpāvacarakusalaṃ
38四法门
Catukkanayo
39初禅论说的解释
Paṭhamajjhānakathāvaṇṇanā
160省略后分而说色有即色。禅那虽非道，但为遮止其他道的修习而用道之语，这是在此义中说明取“道”的用意，并非一切善禅那皆是道。在那里，由于对道的修习作了时分确定，非道修习时分中生起的触等的善性可能未被显示，因此应显示一切皆是道。应知这是显示：当说“从此无其他道”时，如此在遮止其他地的情况下，依缘差别能生色界结生的自性，如同异熟法自性，以异熟法之义，一切相同者以道之词而说。善即布施：应视为无贪。或者，思即是布施，除彼之外其余二者称为与思相应。它们可称为：即从道性以禅那之词总括而可称为道之义。信解：即信。为阐明“舍弃他处所见之义，为何说‘生起、增长’此义？因无前缀词于他处正见此义”，故引用了“复次，优陀夷”经。某些圣者以圣道所成就的及其他禅那，其自性即是修习，故于彼等修习时，时分确定亦得成就。
160. Uttarapadalopaṃ katvā rūpabhavo rūpanti vutto. Jhānassa amaggabhāvepi sati maggavacanaṃ aññamaggabhāvanivāraṇatthanti imasmiṃ atthe maggaggahaṇassa payojanaṃ vuttaṃ, na sabbassa kusalajjhānassa maggabhāvoti. Tattha maggassa bhāvanāya samayavavatthānassa katattā amaggabhāvanāsamaye pavattānaṃ phassādīnaṃ kusalabhāvo na dassito siyā, tasmā sabbassa maggabhāvo dassetabboti. Ito añño maggo natthīti evaṃ aññabhūmikavidhuro sati paccayantare rūpūpapattijanakasabhāvo vipākadhammasabhāvo viya vipākadhammavasena sabbasamāno maggasaddena vuttoti dassetīti veditabbaṃ. Kusalaṃ dānanti alobho daṭṭhabbo. Atha vā cetanā dānaṃ, taṃ vajjetvā itare dve cetanāsampayuttakāti vuttā. Vaṭṭantīti maggabhāvato jhānavacanena saṅgahetvā maggoti vattuṃ vaṭṭantīti attho. Okappanāti saddahanā. Aññattha diṭṭhaṃ atthaṃ pariccajitvā ‘‘janeti vaḍḍhetī’’ti ayamattho kasmā vuttoti nirupasaggassa aññattha evamatthasseva diṭṭhattāti imamatthaṃ vibhāvetuṃ ‘‘puna caparaṃ udāyī’’ti (ma. ni. 2.246 ādayo) suttamāhaṭaṃ. Kesañci ariyānaṃ ariyamaggena siddhāni aññāni ca jhānāni bhāvanāsabhāvānevāti tesupi bhāventena samayavavatthānaṃ ijjhatīti.
30出离：即由此而出、离去，或于此处而出离，故为出离。谁出离？诸欲。那些欲的出离即是舍断，这是其义。如此，“诸欲”的属格作为主语才合理。从事物欲而言：即从事物欲远离，此义亦合理，如此，“pi”字是合理义之集合义，而非烦恼欲的集合义。何以故？因为在此义中，烦恼欲的远离已由第二句说出。虽以不善之词摄取了烦恼欲乃至一切不善，但无论如何，烦恼欲的远离已被说出，故说“由第二句说烦恼欲远离故”。由于为得欲乐功德，亦有杀生等不净加行，故以其远离而显明加行清净。以渴爱杂染的清净而滋养依止。
Nissaranti niggacchanti etena, ettha vāti nissaraṇaṃ. Ke niggacchanti? Kāmā. Tesaṃ kāmānaṃ nissaraṇaṃ pahānanti attho. Evañhi ‘‘kāmāna’’nti kattari sāmivacanaṃ yujjati. Vatthukāmehipīti vatthukāmehi viviccevātipi attho yujjatīti evaṃ yujjamānatthantarasamuccayattho pi-saddo, na kilesakāmasamuccayattho. Kasmā? Imasmiṃ atthe kilesakāmānaṃ dutiyapadena vivekassa vuttattā. Akusalasaddena yadipi kilesakāmā, athāpi sabbākusalā gahitā, sabbathā pana kilesakāmehi viveko vuttoti āha ‘‘dutiyena kilesakāmehi vivekavacanato’’ti. Kāmaguṇādhigamahetupi pāṇātipātādiasuddhappayogo hotīti tabbivekena payogasuddhi vibhāvitā. Taṇhāsaṃkilesasodhanena āsayaposanaṃ.
31对于其他（法）也是如此，即对于见、慢等以及触等。以下将要说到的诸禅支是上禅支，为了显示它们各自的对立面的敌对性，而说其对立面的盖（nīvaraṇa）之语。以离嗔（byāpāda-viveka）之语，说对于以‘他对我做了无益之事’等（九）嗔怒事为所缘的嗔的镇伏离；以离（viveka）之语，说对于以覆藏为相、以苦等、过去等为所缘的痴，以及痴增盛者的昏沉睡眠等的镇伏离。虽然此（初禅）能镇伏欲贪、嗔恚及与它们俱存的昏沉睡眠等，且由于（初禅）具有一切善法的性质，是一切不善法的对立面，因此以该性质，一切不善法得以断除，但（初禅）仍以镇伏欲贪等为其本质，故不另作区分，即说为盖、不善根等的镇伏离。因此这样说。
Aññesampicāti diṭṭhimānādīnaṃ phassādīnañca. Upari vuccamānāni jhānaṅgāni uparijjhānaṅgāni, tesaṃ attano vipaccanīkānaṃ paṭipakkhabhāvadassanatthaṃ tappaccanīkanīvaraṇavacanaṃ. Byāpādavivekavacanena ‘‘anatthaṃ me acarī’’tiādiāghātavatthubhedavisayassa dosassa mohādhikānaṃ thinamiddhādīnaṃ vivekavacanena paṭicchādanavasena dukkhādipubbantādibhedavisayassa mohassa vikkhambhanaviveko vutto. Kāmarāgabyāpādatadekaṭṭhathinamiddhādivikkhambhanakañcedaṃ sabbākusalapaṭipakkhasabhāvattā sabbakusalānaṃ tena sabhāvena sabbākusalānaṃ pahānaṃ hontampi kāmarāgādivikkhambhanasabhāvamevāti taṃsabhāvattā avisesetvā nīvaraṇākusalamūlādīnaṃ vikkhambhanaviveko vutto hotīti āha.
32当寻（vitakka）以其作用的特殊性而达到坚固状态时，在初禅的定中，由于远离敌对法而具有坚固性；在与彼相似但无寻的第二禅等定中，则称为‘安止’（appanā），这是注释书的用语。因此说寻与安止有关联，否则，若寻本身就是安止，则它与彼（安止）的关联就不存在了。其义……应被理解为：通过显示禅那具足者具有寻与伺，来说明禅那本身具有有寻有伺的状态。
Vitakkassa kiccavisesena thirabhāvappatte paṭhamajjhānasamādhimhi paccanīkadūrībhāvakatena thirabhāvena taṃsadisesu vitakkarahitesu dutiyajjhānādisamādhīsu ca appanāti aṭṭhakathāvohāroti vitakkassa appanāyogo vutto, aññathā vitakkova appanāti tassa taṃsampayogo na siyāti. Attho…pe… daṭṭhabbo jhānasamaṅgino vitakkavicārasamaṅgitādassanena jhānasseva savitakkasavicārabhāvassa vuttattā.
33‘离生喜乐’（vivekajaṃ pītisukhaṃ）：在此句中，前一种意义是‘离生的’（vivekajaṃ）修饰‘禅那’（jhāna）。而由于喜乐一词具有‘存在’和‘特殊意义’的差别，在‘assa, asmiṃ vā’中，说明了字母‘a’。在第二种（解释）中，喜乐本身就是离生的。而‘离生喜乐’是依主释（aññapadatthe samāso），并且没有省略反身指示（paccattaniddesa）；若省略，则读为‘vivekajapītisukhaṃ’，这是差别之处。‘数目次第’（gaṇanānupubbatā）：以数目次第，或仅以数目次第而称为‘第一’，这是其义。通过断除常等颠倒，道以不痴而通达无常等相，故为‘相审察禅’（lakkhaṇūpanijjhāna）。涅槃是不痴法，因具有不颠倒的相、无有变异性，故为‘如相’（tathalakkhaṇaṃ）。
Vivekajaṃ pītisukhanti ettha purimasmiṃ atthe vivekajanti jhānaṃ. Pītisukhasaddato ca atthiatthavisesavato assa, asmiṃ vāti ettha a-kāro vutto. Dutiye pītisukhameva vivekajaṃ. Vivekajaṃpītisukhanti ca aññapadatthe samāso paccattaniddesassa ca alopo kato, lope vā sati ‘‘vivekajapītisukha’’nti pāṭhoti ayaṃ viseso. Gaṇanānupubbatāti gaṇanānupubbatāya, gaṇanānupubbatāmattaṃ vā paṭhamanti vacananti attho. Niccādivipallāsappahānena maggo asammohato aniccādilakkhaṇāni paṭivijjhatīti lakkhaṇūpanijjhānaṃ. Asammosadhammaṃ nibbānaṃ aviparītalakkhaṇattā anaññathābhāvato tathalakkhaṇaṃ.
45第二禅论说的解释
Dutiyajjhānakathāvaṇṇanā
161-2‘寻与伺的止息’（vitakkavicārānaṃ vūpasamā）：以此语显示此义：由于那些寻与伺，初禅具有粗重性；通过超越它们而证得第二禅，并非通过超越本性上并非粗重的触等（而证得）。‘由喜的离染’等句，亦同此理。因此，‘寻、伺、喜、乐的超越’之语，是通过超越粗重之支而证得第二禅等的说明；其中，作为一部分的‘寻与伺的超越’之语，即是说明彼（超越粗重支）的。或者，仅以‘寻与伺的止息’之语，即能说明通过超越它们而证得第二禅；而‘喜的离染’等语，则是通过超越喜等而证得第三禅等的说明，因此说彼（寻与伺止息之语）具有说明彼（喜离染等）的作用。
161-2.Vitakkavicārānaṃ vūpasamāti etena yehi vitakkavicārehi paṭhamajjhānassa oḷārikatā, tesaṃ samatikkamā dutiyajjhānassa samadhigamo, na sabhāvato anoḷārikānaṃ phassādīnaṃ samatikkamāti ayamattho dīpito hoti. Evaṃ ‘‘pītiyā ca virāgā’’tiādīsu nayo . Tasmā vitakkavicārapītisukhasamatikkamavacanāni oḷārikoḷārikaṅgasamatikkamā dutiyādiadhigamaparidīpakānīti tesaṃ ekadesabhūtaṃ vitakkavicārasamatikkamavacanaṃ taṃdīpakanti vuttaṃ. Atha vā vitakkavicāravūpasamavacaneneva taṃsamatikkamā dutiyādhigamadīpakena pītivirāgādivacanānaṃ pītiyādisamatikkamā tatiyādiadhigamadīpakatā hotīti tassa taṃdīpakatā vuttā.
35如同由于与青色结合而称为青衣一样，其意是：由于与青色结合，衣成为青色。由于与那种净信（sampasādana）结合，禅那成为‘净信的’（sampasādanaṃ）；当显示了彼（净信）时，仅以同格说明（samānādhikaraṇaniddesa）‘净信的禅那’，即已显示由于与彼结合，在禅那中彼词（净信）得以适用，故无矛盾，是合理的。关于‘心一境性’（ekodibhāve）如何？当显示了‘心一境’（ekodi）时，仅以同格说明‘心一境性的禅那’，即已说明禅那具有令心一境性增长的性质。而此‘心一境性’一词，不应被抽出来单独解释‘心一境’；‘心一境性’这个词本身，就像‘净信’一词在定中被使用一样，在禅那中被使用，这是合理的。
Nīlavaṇṇayogato nīlavatthaṃ viyāti nīlayogato vatthaṃ nīlaṃ viyāti adhippāyo. Yena sampasādanena yogā jhānaṃ sampasādanaṃ, tasmiṃ dassite ‘‘sampasādanaṃ jhāna’’nti samānādhikaraṇaniddeseneva taṃyogā jhāne taṃsaddappavatti dassitāti avirodho yutto. Ekodibhāve kathanti ekodimhi dassite ‘‘ekodibhāvaṃ jhāna’’nti samānādhikaraṇaniddeseneva jhānassa ekodivaḍḍhanatā vuttā hotīti. Ekodibhāvanti panidaṃ uddharitvā ekodissa niddeso na kattabbo siyāti ekodibhāvasaddo eva samādhimhi pavatto sampasādanasaddo viya jhānamhi pavattatīti yuttaṃ.
36‘已到达’（appitā）意为已走向灭尽。既然以说明第二禅等证得之因的‘内净信’（ajjhattasampasādana）和‘心一境性’（cetaso ekodibhāva）之语，以及说明无寻无伺之因的‘寻与伺的止息’之语，已经显示了寻与伺的不存在，那么为何还要再说‘无寻无伺’（avitakkaṃ avicāraṃ）之语呢？并非如此，因为（仅凭前者）并未显示。因为‘寻与伺的止息’之语，并未说寻与伺的不转起。因为，在寻与伺中，断除渴爱才是它们的止息。而在那些于诸行中断除渴爱的道与果中，已断除渴爱者仍有诸行的转起；同样地，在此，对于已镇伏对寻与伺之渴爱的第二禅，其与寻与伺的相应可能并未被前语所遮止。为了遮止彼（相应），以及为了显示：超越‘欲作意’等才是它们的止息，故说‘无寻无伺’。
Appitāti gamitā vināsaṃ. Dutiyajjhānādiadhigamupāyadīpakena ajjhattasampasādanatāya cetaso ekodibhāvatāya ca hetudīpakena avitakkāvicārabhāvahetudīpakena ca vitakkavicāravūpasamavacaneneva vitakkavicārābhāvo dīpitoti kiṃ puna avitakkaavicāravacanena katenāti? Na, adīpitattā. Na hi vitakkavicāravūpasamavacanena vitakkavicārānaṃ appavatti vuttā hoti. Vitakkavicāresu hi taṇhāpahānañca etesaṃ vūpasamanaṃ. Ye ca saṅkhāresu taṇhāpahānaṃ karonti, tesu maggesu pahīnataṇhesu phalesu ca saṅkhārappavatti hoti, evamidhāpi vikkhambhitavitakkavicārataṇhassa dutiyajjhānassa vitakkavicārasampayogo purimena na nivārito siyāti taṃnivāraṇatthaṃ āvajjitukāmatādiatikkamova tesaṃ vūpasamoti dassanatthañca ‘‘avitakkaṃ avicāra’’nti vuttaṃ.
49第三禅那论述的解释
Tatiyajjhānakathāvaṇṇanā
163‘极清净的’（parisuddhapakati）：即漏尽者的本性，无烦恼的状态。‘舍的相’（upekkhānimittaṃ）：在此，远离昏沉与掉举二边、处于中道的精进，称为‘舍’（upekkhā）；由于它成为应依彼相而转起的那种精进的相，故为‘舍的相’。为了证得初禅，对诸盖……为了证得非想非非想处定，对无所有处想，在‘简择停立之慧’与‘行舍之智’中，此八种（智）依等至而生起。为了证得须陀洹道，对‘生起、转起、相、积集、结生、趣、出生、再生、生、老、死、愁、悲、苦、忧、恼’；为了证得须陀洹果等至……乃至……为了证得阿罗汉道……乃至……为了证得阿罗汉果等至……乃至……为了证得空住等至……乃至……为了证得无相住等至，对‘生起、转起、积集、结生……’在‘简择停立之慧’与‘行舍之智’中，此十种（智）依观（vipassanā）而生起。
163.Parisuddhapakati khīṇāsavapakati nikkilesatā. Upekkhānimittanti ettha līnuddhaccapakkhapātarahitaṃ majjhattaṃ vīriyaṃ ‘‘upekkhā’’ti vuttaṃ, tadeva taṃ ākāraṃ gahetvā pavattetabbassa tādisassa vīriyassa nimittabhāvato upekkhānimittaṃ. Paṭhamajjhānappaṭilābhatthāya nīvaraṇe…pe… nevasaññānāsaññāyatanasamāpattipaṭilābhatthāya ākiñcaññāyatanasaññaṃ paṭisaṅkhāsantiṭṭhanāpaññāsaṅkhārupekkhāsu ñāṇanti imā aṭṭha samāpattivasena uppajjanti. Sotāpattimaggapaṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jarāmaraṇasokaparidevadukkhadomanassaupāyāse. Sotāpattiphalasamāpattatthāya uppādaṃ…pe… upāyāse…pe… arahattamaggapaṭilābhatthāya uppādaṃ…pe… upāyāse. Arahattaphalasamāpattatthāya…pe… suññatavihārasamāpattatthāya…pe… animittavihārasamāpattatthāya uppādaṃ pavattaṃ āyūhanaṃ paṭisandhiṃ…pe… paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇanti imā dasa vipassanāvasena uppajjanti.
38所谓“凡是存在，凡是已生”，即指五蕴，以欲解脱之智而断除。对于已见三相的实有，如同已见吉祥三相者辨析特征一样，在辨析诸行的特征时获得舍心。所谓“无功用之味”，意思是即使对于殊胜之乐也不倾向，这是其对立面的作用。以名身而体验心所生之乐，并因色法的生起为身乐之因，具禅那者也体验身乐，故如此说。因为被触，即被遍满。正如水触身之人，当触到如风等并非极相违的触时，乐便生起；同样，被这些触所遍满之身也是如此。
Yadatthi yaṃ bhūtanti khandhapañcakaṃ, taṃ muñcitukamyatāñāṇena pajahati. Diṭṭhasovatthikattayassa sappalakkhaṇavicinane viya diṭṭhalakkhaṇattayassa bhūtassa saṅkhāralakkhaṇavicinane upekkhaṃ paṭilabhati. Anābhogarasāti paṇītasukhepi tasmiṃ avanati paṭipakkhakiccāti attho. Nāmakāyena cetasikasukhaṃ kāyikasukhahetu rūpasamuṭṭhāpanena kāyikasukhañca jhānasamaṅgī paṭisaṃvedetīti vuccati. Phuṭattā byāpitattā. Yathā hi udakena phuṭasarīrassa tādise nātipaccanīke vātādike phoṭṭhabbe phuṭṭhe sukhaṃ uppajjati, evaṃ etehi phuṭasarīrassapi.
52第四禅那论述的解释
Catutthajjhānakathāvaṇṇanā
165“不明显的现起”指如同乐与苦那样，其相不明显，如同落在背石上的鹿的足迹，其相不明显，只能由此推知。
165.Avibhūtapaccupaṭṭhānāti sukhadukkhāni viya avibhūtākārā piṭṭhipāsāṇagatamigamaggo viya tadanumātabbāvibhūtākāropaṭṭhānā.
54四分法的解释结束。
Catukkanayavaṇṇanā niṭṭhitā.
55五分法的解释
Pañcakanayavaṇṇanā
167167. 所谓“对于某法界”，即指一切知智。因为以此了知诸法行相差别后，便施设相应的教说。在此，于五分法中，将第二禅归入四分法中的第二禅范畴而分别解说：“于……修习道，无寻、唯伺、定生喜乐，成就第二禅而住”。何以故？因为由同一身、不同一想的有情居处的果报，与第二禅果报相同，且由初禅定而生。实际上，初禅是“离欲、离不善法”，由于此处无彼，故不能说“唯离欲、离不善法”，也不能说“由离生”。在经教中，五分法的第二、第三禅都归入第二禅，因为寻止息、伺止息，无寻、无伺故。
167.Yassā pana dhammadhātuyāti sabbaññutaññāṇassa. Tena hi dhammānaṃ ākārabhedaṃ ñatvā tadanurūpaṃ desanaṃ niyāmetīti. Ettha ca pañcakanaye dutiyajjhānaṃ catukkanaye dutiyajjhānapakkhikaṃ katvā vibhattaṃ ‘‘yasmiṃ…pe… maggaṃ bhāveti avitakkaṃ vicāramattaṃ samādhijaṃ pītisukhaṃ dutiyajjhānaṃ upasampajja viharatī’’ti. Kasmā? Ekattakāyanānattasaññīsattāvāsaphalatāya dutiyajjhānena samānaphalattā paṭhamajjhānasamādhito jātattā ca. Paṭhamajjhānameva hi kāmehi akusalehi ca vivittanti tadabhāvā na idha ‘‘vivicceva kāmehi vivicca akusalehī’’ti sakkā vattuṃ, nāpi ‘‘vivekaja’’nti. Suttantadesanāsu ca pañcakanaye dutiyatatiyajjhānāni dutiyajjhānameva bhajanti vitakkavūpasamā vicāravūpasamā avitakkattā avicārattā cāti.
57行道四法的解释
Paṭipadācatukkavaṇṇanā
176-180176-180. 所谓“各禅的近行”，指由于盖、寻、伺、欲贪等的止息而稳固的欲界定。所谓“随顺其法”，即成为随顺彼者，而此或称为彼之味著，或称为与彼味著相应的蕴，他们说此为邪念。也可说“未离欲贪、随逐彼彼而转之念”，由此而作“或念、或欲贪”的分别。依来由，诸道也存在，这是就有时第二禅等以初禅等为来由之道而说。因为“亦”字显示非唯一性，正由于此非唯一性，在圣典中于每一禅各各配合四道、四所缘、十六次第而分别解说。否则，于每一道等应配合九种禅。
176-180.Tassa tassa jhānassa upacāranti nīvaraṇavitakkavicāranikantiyādīnaṃ vūpasamā thirabhūto kāmāvacarasamādhi. Tadanudhammatāti tadanurūpatābhūtā, sā pana tadassādasaṅkhātā tadassādasampayuttakkhandhasaṅkhātā vā micchāsatīti vadanti. Avigatanikantikā taṃtaṃpariharaṇasatītipi vattuṃ vaṭṭatīti evañca katvā ‘‘satiyā vā nikantiyā vā’’ti vikappo kato. Āgamanavasenāpi ca paṭipadā hontiyevāti idaṃ kadāci dutiyādīnaṃ paṭhamādiāgamanakatapaṭipadataṃ sandhāya vuttaṃ. Api-saddo hi anekantikataṃ dīpeti, etassa anekantikattā eva ca pāḷiyaṃ ekekasmiṃ jhāne catasso paṭipadā cattāri ārammaṇāni soḷasakkhattukañca visuṃ visuṃ yojitaṃ. Aññathā ekekasmiṃ paṭipadādimhi nava nava jhānāni yojetabbāni siyunti.
59所缘四法的解释
Ārammaṇacatukkavaṇṇanā
181181. 所谓“未熟练”，即未以五种自在而自在。
181.Appaguṇanti pañcahi vasitāhi avasīkataṃ.
61所缘与行道混合之解释
Ārammaṇapaṭipadāmissakavaṇṇanā
186186. “在下”指在十六次第之前。所谓“凡有生起禅那者”，以此语，那些已作准备的有学，唯由道而生起禅那，他们的禅那由于系属于道，应知摄于纯粹的九种。因为他们并非“生起”者。
186.Heṭṭhāti soḷasakkhattukato pubbe. Ye keci jhānaṃ uppādenti nāmāti vacanena ye katādhikārā sekkhā maggeneva uppāditajjhānā, tesaṃ jhānāni maggapaṭibaddhatāya suddhikanavakasaṅgahitānīti veditabbāni. Na hi te uppādenti nāmāti.
63遍论之解释
Kasiṇakathāvaṇṇanā
203203. 以“灭尽为足处”之说，也显示了“无色为足处”。速疾见、速疾通、速疾寂止的状态。
203. Nirodhapādakatāvacanena āruppapādakatā ca dassitā. Khippadassanaṃ khippābhiññatā khippanisantibhāvo.
65胜处论之解释
Abhibhāyatanakathāvaṇṇanā
204204. “另外”指不仅唯是遍处，也作为胜处而转起。虽胜处即是遍处，但由遍处性而有别于遍处的胜处性，即遍相胜伏之修习相差别，故显示之。其中，“胜伏”即胜者，指遍作或智。此有胜者为处，故为胜处，即禅那。或此有应被胜伏的所缘之处，故为胜处，即禅那。由胜伏所缘故，彼为胜者，且彼为处，又因是瑜伽行者殊胜乐的安立处，及意处、法处故，连同相应的禅那为胜处。由系属于道，那时出定后的作意，依前分修习之力，取禅那刹那中转起的胜伏行相而转起，应如此见。而在诸传承中，因有四种胜处：“内有色想者，外观诸色，为有限、好色恶色；为无量、好色恶色；内无色想者……有限、好色恶色；无量、好色恶色”，故传承注释中说：“虽有色之作意，但唯依有限、无量而说此等胜处。”因为有限、无量是胜伏之因，不论有无色之作意。其中，无色之作意与有色之作意，一切有限者皆说为“好色恶色”，无量者亦然，应如此见。盖有此理：胜伏有限者，若彼等有时依色而作意，则胜伏好色恶色。但此处为无余说，故无色之作意与有色之作意分别而说。因为于二者皆有胜伏之差别。
204.Aññampīti kevalaṃ kasiṇāyatanasaṅkhātameva ahutvā abhibhāyatanasaṅkhātampi pavattatīti satipi abhibhāyatanānaṃ kasiṇāyatanatte kasiṇāyatanabhāvato añño abhibhāyatanabhāvo kasiṇanimittābhibhavanakabhāvanānimittanānattatoti dasseti. Tattha abhibhavatīti abhibhu, parikammaṃ, ñāṇaṃ vā. Abhibhu āyatanaṃ etassāti abhibhāyatanaṃ, jhānaṃ. Abhibhavitabbaṃ vā ārammaṇasaṅkhātaṃ āyatanaṃ etassāti abhibhāyatanaṃ, jhānaṃ. Ārammaṇābhibhavanato abhibhu ca taṃ āyatanañca yogino sukhavisesānaṃ adhiṭṭhānabhāvato manāyatanadhammāyatanabhāvato cātipi sasampayuttaṃ jhānaṃ abhibhāyatanaṃ. Maggappaṭibaddhatāya tadā samāpattito vuṭṭhitassa ābhogo pubbabhāgabhāvanāvasena jhānakkhaṇe pavattaṃ abhibhavanākāraṃ gahetvā pavatto vuttoti daṭṭhabbo. Āgamesu pana ‘‘ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. Appamāṇāni suvaṇṇadubbaṇṇāni. Ajjhattaṃ arūpasaññī eko…pe… parittāni suvaṇṇadubbaṇṇāni. Appamāṇāni suvaṇṇadubbaṇṇānī’’ti (dī. ni. 2.173; ma. ni. 2.249; a. ni. 8.65) imesaṃ catunnaṃ abhibhāyatanānaṃ āgatattā āgamaṭṭhakathāsu (dī. ni. aṭṭha. 2.173; ma. ni. aṭṭha. 2. 249-250; a. ni. aṭṭha. 3.8.65) ‘‘vaṇṇavasena ābhoge vijjamānepi parittaappamāṇavaseneva imāni abhibhāyatanāni desitānī’’ti vuttaṃ. Parittaappamāṇatā hi abhibhavanassa kāraṇaṃ vaṇṇābhoge satipi asatipi. Tattha ca vaṇṇābhogarahitāni sahitāni ca sabbāni parittāni ‘‘suvaṇṇadubbaṇṇānī’’ti vuttāni, tathā appamāṇānīti daṭṭhabbāni. Atthi hi eso pariyāyo parittāni abhibhuyya tāni ce kadāci vaṇṇavasena ābhujitāni honti suvaṇṇadubbaṇṇāni abhibhuyyāti. Idha pana nippariyāyadesanattā vaṇṇābhogarahitāni visuṃ vuttāni sahitāni ca. Atthi hi ubhayattha abhibhavanavisesoti.
46在那里，由于是譬喻式教导，诸解脱也有‘超越’的譬喻义，因此说了‘内有色想者’这两种胜处；在第三、第四胜处中，第二解脱被包含，在诸色胜处中，第三解脱因超越的进行而被包含。但在这里，由于是非譬喻式教导，为了不混淆地显示解脱与胜处，便略去解脱而只讲胜处。而且，所有解脱的作用在解脱的教导中已说。由此可知，这是根据‘内有色想者’所提到的两种胜处在胜处中未被提及，以及‘有色者见诸色’等是所有解脱作用共通的说法而作出的界定。
Tattha ca pariyāyadesanattā vimokkhānampi abhibhavanapariyāyo atthīti ‘‘ajjhattaṃ rūpasaññī’’ti abhibhāyatanadvayaṃ vuttaṃ, tatiyacatutthaabhibhāyatanesu dutiyavimokkho vaṇṇābhibhāyatanesu tatiyavimokkho ca abhibhavanappavattito saṅgahito, idha pana nippariyāyadesanattā vimokkhābhibhāyatanāni asaṅkarato dassetuṃ vimokkhe vajjetvā abhibhāyatanāni kathitāni. Sabbāni ca vimokkhakiccāni vimokkhadesanāya vuttāni, tadetaṃ ‘‘ajjhattaṃ rūpasaññī’’ti āgatassa abhibhāyatanadvayassa abhibhāyatanesu avacanato ‘‘rūpī rūpāni passatī’’tiādīnañca sabbavimokkhakiccasādhāraṇavacanabhāvato vavatthānaṃ katanti viññāyati.
47‘内色不可被超越’这句话，是为了说明为何在所有地方都不说‘内观诸色’，而只说‘外观诸色’的原因。由此，那些由其他原因所导致的，便以那个原因来说明。然而，那些由于教导的善巧原因而在此处说‘内无色想’的，则显示不必为其寻找其他原因。内色不可被超越，是因为它们不像外色那样明显；而教导的善巧，应依前述的界定来理解。若问：既然‘金色、非金色’已成立，是否就不应说青等胜处？答：不，因为对于那些已在青等上作意者，正是青等的状态成为超越的原因。并非它们的清净、不清净、颜色有限或无限是超越的原因，而正是青等的状态本身。
Ajjhattarūpānaṃ anabhibhavanīyatoti idaṃ katthacipi ‘‘ajjhattaṃ rūpāni passatī’’ti avatvā sabbattha yaṃ vuttaṃ ‘‘bahiddhā rūpāni passatī’’ti, tassa kāraṇavacanaṃ. Tena yaṃ aññahetukaṃ, taṃ tena hetunā vuttaṃ. Yaṃ pana desanāvilāsahetukaṃ ajjhattaṃ arūpasaññitāya eva idha vacanaṃ, na tassa aññaṃ kāraṇaṃ maggitabbanti dasseti. Ajjhattarūpānaṃ anabhibhavanīyatā ca bahiddhārūpānaṃ viya avibhūtattā, desanāvilāso ca yathāvuttavavatthānavasena veditabbo. Suvaṇṇadubbaṇṇānīti eteneva siddhattā nīlādiabhibhāyatanāni na vattabbānīti ce? Na, nīlādīsu katādhikārānaṃ nīlādibhāvasseva abhibhavanakāraṇattā. Na hi tesaṃ parisuddhāparisuddhavaṇṇaparittatā tadappamāṇatā vā abhibhavanakāraṇaṃ, atha kho nīlādibhāvo evāti.
69胜处论之解释完毕。
Abhibhāyatanakathāvaṇṇanā niṭṭhitā.
70解脱论之解释
Vimokkhakathāvaṇṇanā
248248.‘有色者’：指由于具有那包含在自身相续中的色，而成为某禅那之因的殊胜色。由于那殊胜色而被称为‘有色者’，应知那包含在自身相续中的色相，如同禅那一样，在究竟意义上成就了‘有色’的状态。在阿毗达摩中，遍处教导是作为诸禅那的遍处而进行的，但在经典中则是作为所缘，因此说‘依阿毗达摩’。
248.Rūpīti yenāyaṃ sasantatipariyāpannena rūpena samannāgato, taṃ yassa jhānassa hetubhāvena visiṭṭhaṃ rūpaṃ hoti. Yena visiṭṭhena rūpīti vucceyya, tadeva sasantatipariyāpannarūpanimittaṃ jhānamiva paramatthato rūpībhāvasādhakanti daṭṭhabbaṃ. Kasiṇadesanā jhānānameva kasiṇabhāvena pavattā abhidhamme, sutte pana ārammaṇānanti ‘‘abhidhammavasenā’’ti vuttaṃ.
72解脱论之解释完毕。
Vimokkhakathāvaṇṇanā niṭṭhitā.
73梵住论注释
Brahmavihārakathāvaṇṇanā
251251.‘舍俱无智’即无喜无忧的纯粹无智。‘未以道征服烦恼分者’指未以诸道征服诸烦恼分者。‘未征服果报者’指未征服从第七有等以上转起的果报者。‘无过失的状态’即无嗔的状态。即使对单一众生，由于没有对立相，故无分限的执取；而且，依世俗谛而转起的众生执取，并非对有限色等的执取。因此应知，即使达到安止，对于那些以无执取众生为最上的慈等，即使以单一众生为所缘，也被称为无量行境。
251. Somanassadomanassarahitaṃ aññāṇameva aññāṇupekkhā. Kilesodhīnaṃ maggodhīhi ajitattā anodhijinassa. Sattamabhavādito uddhaṃ pavattavipākassa ajitattā avipākajinassa. Niddosabhāvenāti nippaṭighabhāvena. Ekassapi sattassa appaṭibhāganimittattā paricchedaggahaṇaṃ natthi, na ca sammutisaccavasena pavattaṃ sattaggahaṇaṃ paricchinnarūpādiggahaṇaṃ hotīti appanāppattiyāpi aparāmāsasattaggahaṇamuddhabhūtānaṃ mettādīnaṃ ekasattārammaṇānampi appamāṇagocaratā vuttāti veditabbā.
75梵住论注释终了。
Brahmavihārakathāvaṇṇanā niṭṭhitā.
76不净论注释
Asubhakathāvaṇṇanā
263263.‘膨胀’：因向上膨胀故。‘青瘀’：被白、红色所分裂、混杂的青色，或由先前颜色变异而成的青色。‘筋腱连结’：肢体的紧密连结。‘所缘的羸弱’：由于敌对状态而无力安立心。应依次配合‘见自利益’、‘盖障病愈’的譬喻，如弃花、呕吐、泻药之喻。由于厌恶作意的共通性，以不净（如发等）和厌恶禅那来把握冢间色禅那。因为那也是依厌恶作意而生起的，或者，冢间的种种相状即冢间色。
263. Uddhaṃ dhumātattā uddhumātaṃ. Setarattehi paribhinnaṃ vimissitaṃ nīlaṃ vinīlaṃ, purimavaṇṇavipariṇāmabhūtaṃ vā nīlaṃ vinīlaṃ. Saṅghāṭo aṅgānaṃ susambaddhatā. Ārammaṇassa dubbalatā paṭipakkhabhāvena cittaṃ ṭhapetuṃ asamatthatā. Attani ānisaṃsadassananīvaraṇarogavūpasamānaṃ yathākkamaṃ pupphachaḍḍakavamanavirecanaupamā yojetabbā. Paṭikūlamanasikārasāmaññena asubhehi kesādīhi paṭikūlajjhānassa gahaṇaṃ sivathikāvaṇṇajjhānassa ca. Tampi hi paṭikūlamanasikāravaseneva uppajjatīti, sivathikappakārāni vā sivathikāvaṇṇāni.
78不净论注释终了。
Asubhakathāvaṇṇanā niṭṭhitā.
79色界善论注释终了。
Rūpāvacarakusalakathāvaṇṇanā niṭṭhitā.
80无色界善论注释
Arūpāvacarakusalakathāvaṇṇanā
265265.‘以一切方式’：即通过见执杖等生起等一切方式，对色、色相及以彼为所缘的诸禅那见过失的方式，或通过对色等断除欲贪、不欲转向等方式。‘离欲’即厌离。通过‘不动行’等语，说‘不动’，通过‘纯陀，这些在圣者律中是寂静的解脱’等语，说‘寂静解脱’。由于依见过失的对治修习，诸有对想被善断除，故即使有大声音，也不从无色等至出起。然而，若未如此善断除，则可能从一切色等至出起；但初禅连微小的声音也不能忍受，故说声音是入彼定者的刺。
265.Sabbākārenāti evaṃ rūpanimittaṃ daṇḍādānasambhavadassanādinā sabbena rūparūpanimittesu tadārammaṇajjhānesu dosadassanākārena, rūpādīsu nikantippahānaanāvajjitukāmatādinā vā. Virāgāti jigucchanā. Āneñjābhisaṅkhāravacanādīhi āneñjatā ‘‘santā ime cunda ariyassa vinaye vimokkhā’’tiādinā santavimokkhatā ca vuttā. Dosadassanapaṭipakkhabhāvanāvasena paṭighasaññānaṃ suppahīnattā mahatāpi saddena arūpasamāpattito na vuṭṭhāti. Tathā pana na suppahīnattā sabbarūpasamāpattito vuṭṭhānaṃ siyā, paṭhamajjhānaṃ pana appakampi saddaṃ na sahatīti taṃ samāpannassa saddo kaṇṭakoti vuttaṃ.
52由于无色修习的缺失，从死後向上的转起无有，色想与有对想直到自己的果报转起为止，通过令其不生的法性而说‘超越’与‘灭没’。然而，对于种种想，那些在该有中不生的，是由于无机会而不生，并非由于无色修习所遮止。由于未被遮止，某些想会生起。因此，对它们的‘不作意’即不转向、不观察，或说在速行所引导的有分心的间隙中不造作、不进入。由此，通过超越作为种种想作意之因的诸色，显示定的坚固状态。正因为没有超越色，所以在色等至中不说‘对种种想不作意’这一句。问：有何利益？答：因为在无一切味着所依的虚空中转起的想，不见有利益。‘超越色想’等语是利益的阐明，并非另有意义。
Āruppabhāvanāya abhāve cutito uddhaṃ uppattirahānaṃ rūpasaññāpaṭighasaññānaṃ yāva attano vipākappavatti, tāva anuppattidhammatāpādanena samatikkamo atthaṅgamo ca vutto. Nānattasaññāsu pana yā tasmiṃ bhave na uppajjanti, tā anokāsatāya na uppajjanti, na āruppabhāvanāya nivāritattā. Anivāritattā ca kāci uppajjanti. Tasmā tāsaṃ amanasikāro anāvajjanaṃ apaccavekkhaṇaṃ, javanapaṭipādakena vā bhavaṅgamanassa antare akaraṇaṃ appavesanaṃ vuttaṃ, tena ca nānattasaññāmanasikārahetūnaṃ rūpānaṃ samatikkamā samādhissa thirabhāvaṃ dasseti. Rūpasamatikkamābhāveneva hi rūpasamāpattīsu ‘‘nānattasaññānaṃ amanasikārā’’ti ekassa avacananti. Ko ānisaṃso, na hi sabbassādavatthurahite ākāse pavattitasaññāya ānisaṃso dissatīti vuttaṃ hoti. Rūpasaññāsamatikkamanādikaṃ vacanaṃ ānisaṃsassa pakāsanaṃ, na attho.
53“别处”是指在经典中。因为在经典中，即使是在破除有限遍时，也只是把握了色相远离，而没有把握分界，所以说了遍满无限性；但在这里，为了显示即使没有遍满无限性，通过破除遍而存在有限与无限性，所以没有说“虚空无边”，这是意旨所在。此处是通过确定时节与禅那的差别来说明意义，而不是通过修行方式，因此没有那样说。
Aññatthāti suttesu. Tattha hi parittakasiṇugghāṭanepi rūpavivekamattaggahaṇena paricchedassa aggahaṇato anantapharaṇatā ca vuttā, idha pana anantapharaṇatāsabbhāvepi ugghāṭitakasiṇavasena parittānantatā hotīti dassanatthaṃ ‘‘ananto ākāso’’ti na vuttanti adhippāyo. Samayavavatthāpanajhānavisesanenevettha attho, na paṭipattiyāti tadavacanaṃ.
266266. 初无色识由于应被作意为“以自身遍满的方式为无限”，故说为“无限”。破除的状态即是所破除的。
266. Paṭhamāruppaviññāṇaṃ attano pharaṇākāreneva anantanti manasikātabbattā ‘‘ananta’’nti vuttaṃ. Ugghāṭabhāvo ugghāṭimaṃ.
267267. “无所有”是指不执取识的任何相状，而说为一切皆无的阐明。
267.Akiñcananti viññāṇassa kiñci pakāraṃ aggahetvā sabbena sabbaṃ vibhāvanaṃ āha.
268268. “以彼”是指以行残余想。那暂且是修行。通过“我将转向”等，显示没有那种倾向转向等的转起，而不是为了超越它而修习转向。‘非想’的意思是此中也有想的存在。以总聚把握的方式而转起的，是聚的触摸。以逐一把握触等每一法的方式而转起的，是随法观。
268.Yāyāti saṅkhārāvasesasaññāya. Taṃ tāva paṭipattiṃ. Āvajjissāmītiādinā tanninnāvajjanādipavattiyā abhāvaṃ dasseti, na tadatikkamanatthāya āvajjanabhāvanāpavattiyā. Nāsaññāti saññābhāvo ca etissā atthīti attho. Samūhagahaṇavasena pavattaṃ kalāpasammasanaṃ. Phassādiekekadhammagahaṇavasena pavattā anupadadhammavipassanā.
57由于超越了在虚空中转起的识，而有第三。因为超越了它，所以是对它本身的阐明。因为在阐明第二无色识时，它本身可能已被超越，而不是它的所缘，也不是在看到所缘的过患后，对无有所缘的阐明超越是合理的。在巴利圣典中说：“具念而证入识无边处定后，从彼出定，便令彼识无有”，而不是说“令彼识无边处无有”，或说“令彼无有”。在“证入‘识无边’的识无边处”中，则说了二种：所缘与识，以及识无边处。在这二者中，无论从哪一方出定，当以所指的起点与‘彼’字相关联时，为了遮止识无边处，而说识一词，因此只是说初无色识的无有超越。‘依彼者’即依彼而住者。如同不依堂顶，而在与彼分离的、远离的外部空间站立一样，在识依虚空而远离时，在彼离去时，即是第三无色的立足处。
Ākāse pavattitaviññāṇātikkamato tatiyā. Tadatikkamato hi tasseva vibhāvanaṃ hoti. Dutiyāruppaviññāṇavibhāvane hi tadeva atikkantaṃ siyā, na tassa ārammaṇaṃ, na cārammaṇe dosaṃ disvā anārammaṇassa vibhāvanātikkamo yujjati. Pāḷiyañca ‘‘viññāṇañcāyatanasamāpattiṃ sato samāpajjitvā tato vuṭṭhahitvā taññeva viññāṇaṃ abhāvetī’’ti (cūḷani. upasīvamāṇavapucchāniddesa 39) ttaṃ, na vuttaṃ ‘‘taññeva viññāṇañcāyatanaṃ abhāvetī’’ti, ‘‘taññeva abhāvetī’’ti vā. ‘‘Anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajjā’’ti (vibha. 508) ettha pana dvayaṃ vuttaṃ ārammaṇañca viññāṇaṃ viññāṇañcāyatanañca. Tasmiṃ dvaye yena kenaci yato vā vuṭṭhito, teneva paṭṭhānaniddiṭṭhena taṃsaddassa sambandhe āpanne viññāṇañcāyatanassa nivattanatthaṃ viññāṇavacanaṃ, tasmā paṭhamāruppaviññāṇasseva abhāvanātikkamo vutto. Tannissitanti tena nissitaṃ. Taṃ maṇḍapalaggaṃ anissāya tena vinābhūte vivitte bahi okāse ṭhānaṃ viya ākāsalaggaviññāṇassa viveke tadapagame tatiyāruppassa ṭhānaṃ.
88无色界善法论注释完毕。
Arūpāvacarakusalakathāvaṇṇanā niṭṭhitā.
89三界善法注释
Tebhūmakakusalavaṇṇanā
269269. “这些是欲增上的五种理趣”是指在欲增上理趣的末尾，针对先前理趣朝向该理趣的转起而说，然而这种方式并非随顺巴利圣典。因为在巴利圣典中，并没有在说了纯粹理趣等之后，再说精进增上等理趣。在《大分别论》中，以七种大品，通过顺逆等种种理趣，对劣胜三法进行了分别。在那里，这些二十种世间大理趣是中等法的一部分，因此说“在那里被分别”，而不是因为这些理趣以这种次第在那里出现。
269.Imetāva chandādhipateyye pañca nayāti chandādhipateyyanaye ante purimanayānaṃ taṃnayābhimukhappavattiṃ sandhāya vuttaṃ, ayaṃ pana pakāro na pāḷianugato. Na hi pāḷiyaṃ suddhikanayādayo vatvā vīriyādhipateyyādinayā vuttāti. Mahāpakaraṇe sattahi mahāvārehi anulomādinayavicittehi hīnattiko vibhatto. Tattha ca majjhimadhammekadesabhūtā ime vīsati lokiyamahānayāti katvā ‘‘tattha vibhattā’’ti vuttaṃ, na etena kamena imesaṃ nayānaṃ tattha āgatattā.
59如此显示了它们被分别的处所后，现在为了在此三界善论终结处显示十八业门，而说“然而在此处”等。或者，通过排除劣与胜，显示包含于中等聚中的状态，对这些三界善理趣在劣胜三法中作了分别。“然而在此处”等的关联如前所述。在劣胜三法的中等聚中，那些有异熟、依转起而通过布施等转起的，应视为劣；那些依还灭而通过布施等转起的，应视为胜；无异熟的应视为中等。由于无异熟，将它们置于中等聚后，其余二者——一向依转起的九种，以及成为还灭依止的九种——即是十八业门，它们既是业，又因为是彼彼果报的因，所以是门，故称业门。或者说，各处的诸心是业门。或者，身等各各门是业门。十八种刹帝利中，不能的劣劣三法等九种，以及能的胜胜三法等九种，应知是随顺业而有的。婆罗门等及诸天也应如此配合。四十八种姓行是那些刹帝利等的差别。“欲界善心生起……心增上”，如此所说的心增上性，是在心与心所聚集时，确定时节的心一词转起，因此说“是依相应法而说”。
Evametesaṃ vibhattaṭṭhānaṃ dassetvā idāni etasmiṃ tebhūmakakusalakathāvasānaṭṭhāne aṭṭhārasakammadvāradassanatthaṃ ‘‘imasmiṃ pana ṭhāne’’tiādimāha. Atha vā hīnapaṇītehi vinivattetvā majjhimarāsiantogadhabhāvaṃ dassentena etesaṃ tebhūmakakusalanayānaṃ hīnattike vibhāgo kato. ‘‘Imasmiṃ pana ṭhāne’’tiādikassa yathāvuttova sambandho. Hīnattike majjhimarāsimhi ye savipākā vaṭṭanissiteneva dānādivasena pavattitā, te hīnāti kātabbā. Ye vivaṭṭanissitena dānādivasena pavattitā, te paṇītāti kātabbā. Avipākā majjhimāti kātabbā. Avipākattā ca tesu majjhimarāsiṃ ṭhapetvā itare dve ekantavaṭṭanissitā nava, vivaṭṭupanissayabhūtā ca navāti aṭṭhārasa kammadvārāni, kammāni ca tāni tassa tassa phalassa kāraṇabhāvena dvārāni cāti kammadvārāni. Tattha tattha vā cittāni kammadvārānīti āha. Taṃtaṃdvārāni vā kāyādīni. Aṭṭhārasa khattiyā ca abhabbā hīnahīnattayādayo nava, bhabbā ca paṇītapaṇītattayādayo navāti kammānurūpeneva veditabbā. Evaṃ brāhmaṇādayo devā ca yojetabbā. Aṭṭhacattālīsa gottacaraṇāni tesaññeva khattiyādīnaṃ bhedā. ‘‘Kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti…pe… cittādhipateyya’’nti (dha. sa. 269-270) evaṃ vutto cittassa cittādhipateyyabhāvo, cittacetasikasamudāye samayavavatthāpako cittasaddo pavattoti ‘‘sampayuttadhammānaṃ vasena vutto’’ti āha.
92三界善法注释完毕。
Tebhūmakakusalavaṇṇanā niṭṭhitā.
93出世间善法注释
Lokuttarakusalavaṇṇanā
277277. “度世间”以此说超越世间的修行。“超出”以此说到达世间的尽头，在果中安立为果。“超越”等以此说涅槃。因为“超越”即出离。“征服”即成为离系的意思。这三种意义应配合于道等中的每一个，或者在这里只配合于道，因为此处以道为意趣。“一刹那心”是指一个道不会生起两次而说。以诸法互不超越等为增上的慧而增长。应说“出离者即能出离”时，将ī音缩短，将ya音变为ka音，而说“能出离的”。依此而出离者为出离，出离本身即是能出离的，如同调伏者。此处应说“应被引导的”时，未将i音变为e音而说。
277.Lokaṃtaratīti etena lokasamatikkamapaṭipattimāha. Uttaratīti etena lokassantagamanaṃ phale patiṭṭhānaṃ phalaṃ. Samatikkammātiādinā nibbānaṃ. Samatikkammāti hi nissaritvā. Abhibhuyyāti visaṃyuttaṃ hutvāti attho. Tividhopi cattho maggādīsu ekekasmiṃ yojetabbo, maggeyeva vā idha tassa adhippetattā. Ekacittakkhaṇikanti ekamaggassa dve vāre anuppattiṃ sandhāyāha. Aññamaññaṃ dhammānaṃ anativattanādisādhikāya paññāya vaḍḍheti. ‘‘Niyyātīti niyyānīya’’nti vattabbe ī-kārassa rassattaṃ ya-kārassa ca ka-kāraṃ katvā ‘‘niyyānika’’nti vuttaṃ. Niyyāti etenāti niyyānaṃ, niyyānameva niyyānikaṃ venayiko viya. Ettha ‘‘neyyānika’’nti vattabbe i-kārassa e-kārattaṃ akatvā vuttaṃ.
61名为‘果’者，是指心与心所之聚，它成为彼此相应的诸法、即其自身组成部分的依止。或者，‘果’即是果智，或正见等支分。‘出世间’是指超越世间之状态。以此涵盖果与涅槃。其中，凡是果，即称为‘地’。又如业所生的欲有等，由于是具彼者的依止而称为‘地’；同样，由道所生的果，由于圣弟子时时入于果定而成为依止，故称为‘地’，圣者们也因此而长久安住。就‘以断除远离之力’而言，此处应见：对堕恶趣法之究竟断除，以及对其他烦恼如闪电照亮黑暗般的断除。世间禅那，对于凡夫及未积资粮的圣者，若离行道则不能成就；然而，对于已积资粮的圣者，由于唯依道而成就，如同异熟唯依善业而成就，如此成就的禅那与圣道相似，但并非其异熟，故不能说道行道是彼禅那的行道。因此，在那里未以行道作为重点而作宣说，唯以行道而说。为摄上述禅那，也作了纯净说。
Phalanti cittacetasikarāsi vuccati, taṃ aññamaññaṃ sampayuttānaṃ dhammānaṃ attano avayavabhūtānaṃ nissayo hoti. Phalañāṇaṃ vā phalaṃ, sammādiṭṭhiādayo aṅgāni vā. Lokuttarabhāveti lokaṃ uttiṇṇabhāve. Tena phalanibbānāni saṅgaṇhāti. Tesu yaṃ bhavati phalaṃ, taṃ ‘‘bhūmī’’ti vuccati. Yathā vā kammanibbattā kāmabhavādayo taṃsamaṅgino nissayabhāvena ‘‘bhūmī’’ti vuccanti, evaṃ maggena nibbattaṃ phalaṃ ariyasāvakassa kālena kālaṃ samāpajjitabbatāya nissayabhāvato ‘‘bhūmī’’ti vuccati, tatoyeva ariyā cirataraṃ tiṭṭhanti. Samucchedavivekavasenāti ettha apāyagamanīyānaṃ accantasamucchedo itaresañca vijjutobhāsena viya tamassa samucchedo daṭṭhabbo. Lokiyajjhānampi puthujjanassa ariyassa ca akatādhikārassa na vinā paṭipadāya ijjhati, katādhikārassa pana ariyassa maggeneva samijjhanato vipākānaṃ viya kusalena tathā samiddhassa ariyamaggena sadisatāya abhāvato atabbipākattā ca na maggapaṭipadā tassa jhānassa paṭipadāti sakkā vattunti tattha tathā garuṃ katvā paṭipadāhi eva desanā na katā, yathāvuttajjhānasaṅgahatthaṃ suddhikadesanāpi katā.
62然而，在此为了显示某些人离行道则不成就，而以重点说‘苦行道’等。‘任何一次’是指：一次、二次、三次、四次、多次等镇伏次中，任何一次。一次、二次的镇伏次是乐行道，而非其上为乐行道，因此三次的镇伏次，注释师们选定为苦行道。如此选定后，其后的四次镇伏次等便无可说。以相状等确定色与无色而把握，为色无色把握；确立‘此唯名色，无其他任何有情等’为名色确立。若问：是否因色无色把握的困难性，而非因名色确立等的困难成就，故说苦行道性？因为已把握色无色者，其道显现的迟缓，可能来自名色确立等的困难成就。并非如此，因为即使名色确立等由于对立烦恼微弱而容易成就，但伴随如此成就之观慧的诸根羸弱，故道显现迟缓。
Idha pana kassaci vinā paṭipadāya asiddhito garuṃ katvā dassetuṃ ‘‘dukkhapaṭipada’’ntiādi vuttaṃ. Yo koci vāroti sakiṃ dvikkhattuṃ tikkhattuṃ catukkhattuṃ anekakkhattunti evamādīsu vikkhambhanavāresu yo koci. Sakiṃ dvikkhattuñca vikkhambhanavārā sukhā paṭipadā eva, na ca tato uddhaṃ sukhā paṭipadā hotīti tikkhattuṃ vikkhambhanavāraṃ dukkhā paṭipadāti rocesuṃ aṭṭhakathācariyā. Tasmiṃ tathārocite tato paresu catukkhattuṃ vikkhambhanavārādīsu vattabbameva natthīti. Rūpārūpānaṃ lakkhaṇādīhi paricchinditvā gahaṇaṃ rūpārūpapariggaho, nāmarūpamattametaṃ, na añño koci sattādikoti vavatthāpanaṃ nāmarūpavavatthāpanaṃ. Pariggahitarūpārūpassa maggapātubhāvadandhatā ca nāmarūpavavatthāpanādīnaṃ kicchasiddhito siyāti na rūpārūpapariggahakicchatāya eva dukkhapaṭipadatā vattabbāti ce? Taṃ na, nāmarūpavavatthāpanādīnaṃ paccanīkakilesamandatāya sukhasiddhiyampi tathāsiddhavipassanāsahagatānaṃ indriyānaṃ mandatāya maggapātubhāvadandhabhāvato.
63‘把握色无色已’：即使非困难地把握已。若困难地把握，则无可说。其余亦然。‘此句’：在诸蕴思惟终了、生灭随观正在转起时，对所生观随烦恼的三次镇伏，由于困难性之句，注释师们选定为苦行道，因为这是行道的终点。即使此句非困难，若前句困难，苦行道性亦如所说之理，故不应视为被否定。或者，如所说的一切色无色把握等困难性，依三次镇伏句而说‘此句’。然而，若于一切处皆非困难，则当知为乐行道。
Rūpārūpaṃ pariggahetvāti akicchenapi pariggahetvā. Kicchena pariggahite vattabbameva natthi. Evaṃ sesesupi. Imaṃ vāraṃ rocesunti kalāpasammasanāvasāne udayabbayānupassanāya vattamānāya uppannassa vipassanupakkilesassa tikkhattuṃ vikkhambhanena kicchatāvāraṃ dukkhā paṭipadāti rocesuṃ etadantattā paṭipadāya. Etassa akicchattepi purimānaṃ kicchatte dukkhapaṭipadatā vuttanayāvāti na paṭisiddhāti daṭṭhabbaṃ. Yathāvuttaṃ vā sabbaṃ rūpārūpapariggahādikicchataṃ tikkhattuṃ vikkhambhanavāratāvasena ‘‘imaṃ vāra’’nti āha. Yassa pana sabbattha akicchatā, tassa sukhā paṭipadā veditabbā.
64正语，因妄语等有欺诳等作用，是粗涩、不摄持者的对立面，故本性为摄持。它因柔和而摄持相应法，并摄持以正语为缘的善说之听众。所谓正业之离，能发动应作的身业事，且自身即是发动、努力，故说为‘发动本性’。或者，对相应法的举起、发动，如同身业举起重担；对活命众生的相应法之清净、洁白，或即对活命根之行的清净。
Musāvādādīnaṃ visaṃvādanādikiccatāya lūkhānaṃ apariggāhakānaṃ paṭipakkhabhāvato pariggāhakasabhāvā sammāvācā. Sā siniddhabhāvato sampayuttadhamme pariggaṇhāti sammāvācāpaccayasubhāsitasotārañca janaṃ. Kāyikakiriyākiccaṃ kattabbaṃ samuṭṭhāpeti, sayañca samuṭṭhahanaṃ ghaṭanaṃ hotīti sammākammantasaṅkhātā viratipi samuṭṭhānasabhāvāti vuttā. Sampayuttadhammānaṃ vā ukkhipanaṃ samuṭṭhahanaṃ kāyikakiriyāya bhārukkhipanaṃ viya, jīvamānassa sattassa, sampayuttadhammānaṃ vā suddhi vodānaṃ ājīvasseva vā jīvitindriyavuttiyā.
283‘依止道’者，意为：因具有究竟道之本性，故以道支分之状态而依止于集合。
283.Maggasannissitanti paramatthamaggasabhāvattā maggāvayavabhāvena samudāyasannissitanti attho.
285‘住立’依烦恼而说，‘积聚’依行作而说。或者，‘住立’依渴爱而说，‘积聚’依见而说。‘觉’：应连接为‘此所谓法之集合’。如军支、车支等，以此显示人施设的非实有施设性。‘支’字亦有原因义，故因导向四谛之觉而称‘觉支’。‘觉者’为觉，觉即支，故说‘随觉者即觉支’。以‘随觉’等词，通过显示义理差别的接词，说明：对观等因及所觉之谛，以现量相称、面对而不颠倒、正确地觉知。因为‘觉’字以总相摄一切差别之觉。
285.Patiṭṭhānaṃ kilesavasena, āyūhanaṃ abhisaṅkhāravasena. Taṇhāvasena vā patiṭṭhānaṃ, diṭṭhivasena āyūhanaṃ. Bodhīti yā ayaṃ dhammasāmaggī vuccatīti yojetabbā. Senaṅgarathaṅgādayo viyāti etena puggalapaññattiyā avijjamānapaññattibhāvaṃ dasseti. Aṅga-saddo kāraṇatthopi hotīti catusaccabodhāya saṃvattantīti bojjhaṅgā. Bujjhantīti bodhiyo, bodhiyo eva aṅgāti ‘‘anubujjhantīti bojjhaṅgā’’ti vuttaṃ. Vipassanādīnaṃ kāraṇānaṃ bujjhitabbānañca saccānaṃ anurūpaṃ paccakkhabhāvena paṭimukhaṃ aviparītatāya sammā ca bujjhantīti evamatthavisesadīpakehi upasaggehi ‘‘anubujjhantī’’tiādi vuttaṃ. Bodhi-saddo hi sabbavisesayuttaṃ bujjhanaṃ sāmaññena saṅgaṇhātīti.
299‘已渡越’：指贪等烦恼。所谓‘作’者，是随转的恶行。
299.Tiṇṇanti rāgādīnaṃ. Karoti nāma kiṃ duccaritāni anuvattamānāni.
301杀生等所生之缘的恒常习行，为恒常习行。‘自有其作用’：各自有各自的作用。‘非有’：否定有其他意义。缘的习行、近处低语、威仪路的转起，是由恶欲所生的三种诡诈事。
301. Pāṇātipātādinipphāditapaccayānaṃ niccasevanaṃ dhuvapaṭisevanaṃ. Sakiccakoti visuṃ attano kiccavā. Na hotīti atthantarabhāvaṃ paṭikkhipati. Paccayapaṭisevanasāmantajappanairiyāpathappavattanāni pāpicchatānibbattāni tīṇi kuhanavatthūnīti.
343导向出起的观智，即行舍智，是随顺的。当它以空的方式观照时，称为‘空’；以苦的方式观照时，由于干涸了渴爱的欲求，称为‘无愿’。它立于应来之处——即为了证得道果的来处行道之位，而给予‘空’与‘无愿’的名称。由于‘来处’而得名，在功德和所缘方面，名称自然是成立的；但并非在通过功德与所缘得名时，一切处都由‘来处’而得名。为了圆满名称的成立，一切道也都通过功德与所缘而与三种名称相应，而非仅由‘来处’得名。由于这是作决定之说，在非迂回的开示中，此处唯由‘来处’而得名，不由其他，故如此说。
343. Vuṭṭhānagāminīvipassanā saṅkhārupekkhā sānulomā, sā suññato passantī ‘‘suññatā’’ti vuccati, dukkhato passantī taṇhāpaṇidhisosanato ‘‘appaṇihita’’nti. Sā āgamanīyaṭṭhāne maggādhigamatthaṃ āgamanapaṭipadāṭhāne ṭhatvā suññatāppaṇihitanti nāmaṃ deti. Āgamanato nāme laddhe saguṇato ārammaṇato ca nāmaṃ siddhameva hoti, na pana saguṇārammaṇehi nāmalābhe sabbattha āgamanato nāmaṃ siddhaṃ hotīti paripuṇṇanāmasiddhihetuttā saguṇārammaṇehi sabbesampi nāmattayayogo, na āgamanatoti vavatthānakarattā ca nippariyāyadesanāya āgamanatova idha nāmaṃ labhati, na itarehīti vuttaṃ.
350‘无相观’即无常随观。‘于有相之法中’：指在具有总聚、密集等相，以及依作用分界而被执取的诸蕴中。‘无相解脱’：指无常随观。‘如此成就此者’：此处如何作譬喻的联结？因为并非如同欲、心所没有称为‘道增上’的增上状态那样，信根增上者的无相解脱就没有无相的状态；也并非如同非道增上者不被给予‘道增上’之名那样，无相者就不被给予‘无相’之名；因为无相解脱并非没有无相性。‘道是这些的增上，故为道增上’——在那里，与彼相应的欲、心所没有道增上的状态，这是合理的。但在这里，‘道以此为无相，故为道无相’——这个意思并不成立，因此不能以那个非道来成立道的无相状态。或者，这里意指的是什么共通性呢？即非道支者不具道名。正如尽管有增上的状态，欲、心所也不被称为‘道增上’，因为它们不是道支；同样地，尽管信以‘来处’的方式存在，它也不被称为‘无相’，因为它不是道支。如此，便阐明了无相观在非迂回的意义上也没有无相的状态。
350.Animittavipassananti aniccānupassanaṃ. Nimittadhammesūti samūhādighanavasena ca sakiccaparicchedatāya ca sapariggahesu khandhesu. Animittavimokkhoti aniccānupassanamāha. Evaṃsampadamidanti kathamidha upamāsaṃsandanaṃ hoti. Na hi chandacittānaṃ maggasaṅkhātaadhipatibhāvābhāvo viya saddhindriyādhikassa animittavimokkhassa animittabhāvābhāvo atthi, na ca amaggādhipatīnaṃ maggādhipatināmadānābhāvo viya animittassa animittanāmadānābhāvoti sakkā vattuṃ animittavimokkhassa ananimittatāya abhāvato . Maggo adhipati etesanti ca maggādhipatinoti yutto tattha chandacittehi taṃsampayuttānaṃ maggādhipatibhāvābhāvo. Idha pana maggo animittaṃ etassāti maggānimittoti ayamattho na sambhavatīti na tena amaggena maggassa animittabhāvo na yujjati, kiṃ vā ettha sāmaññaṃ adhippetanti. Amaggaṅgamagganāmābhāvo. Yathā satipi adhipatibhāve chandacittānaṃ na maggādhipatīti magganāmaṃ, na ca tehi maggassa tesaṃ amaggaṅgattā, tathā satipi saddhāya āgamanabhāvena tassā animittanti magganāmaṃ, na ca tāya maggassa tassā amaggaṅgattā. Evaṃ animittavipassanāyapi animittabhāvo nippariyāyena natthīti dīpito hoti.
71难道此处不是以‘空’等名称来说禅那，而非说道吗？并非如此，因为禅那与道相应，故禅那有‘空’等名称。他们说：依经典的方式，此处即使在阿毗达摩中，也由功德和所缘而得名。因此被驳斥：‘但并非得到’。什么原因呢？在阿毗达摩中，不观照自性，唯由对立面而得名，这是意旨。因为凡由功德和所缘得名者，是以自性为主的。如果唯由自性得名，则一切道皆有‘空’等状态的决定便不能成立。因此，在阿毗达摩中，即使有两种得名方式，也采取了由对立面作名称决定的方式，所以说由功德和所缘，‘空道’与‘无愿道’不得其名。或者，‘但并非得到’的意思是：不依赖其他，唯由功德和所缘，它们得不到名称。什么原因呢？在阿毗达摩中，名称的获得是伴随着自性与对立面的，这是含义。因为若不观待能作决定的对立面，纯粹的自性在阿毗达摩中不能成为名称的因，否则会导致无决定。因此，与执我、欲求相对立的观智随顺之道，虽然另有自性，却以伴随对立面的自性而得名。然而，无相道的观智并非相的对立面，因为它自身执取相，不能阻止执取相；因此，随顺它的道也不是相的对立面。如果它是，那么对已入相的观智也会成为对立面了。因此，在阿毗达摩中，虽然自性存在，但由于缺乏能作决定的对立面，故不给予‘无相’的名称。然而，随顺无常随观的道，应视为仅摄于纯粹行道的方法中。正因如此，那个方法才被说到。‘如是’：即如将说‘对从无常出起者，道为无相’等，如此引述，由注释书老师们阐明了那个无相道，这是含义。
Nanu ca idha jhānaṃ suññatādināmena vuttaṃ, na maggoti ce? Na, maggasampayogato jhānassa suññatādināmakattā. Suttantapariyāyena saguṇārammaṇehi idha abhidhammepi nāmaṃ labhatīti āhaṃsu. Tasmā paṭikkhittā ‘‘na pana labhantī’’ti. Kiṃ kāraṇā? Abhidhamme sarasaṃ anāmasitvā paccanīkatova nāmalābhāti adhippāyo. Yo hi saguṇārammaṇehi nāmalābho, so sarasappadhāno hoti. Saraseneva ca nāmalābhe sabbamaggānaṃ suññatādibhāvoti vavatthānaṃ na siyā. Tasmā abhidhamme satipi dvīhi nāmalābhe paccanīkato nāmavavatthānakaraṃ gahitanti saguṇārammaṇehi suññatāppaṇihitamaggā nāmaṃ na labhantīti āha. Atha vā na pana labhantīti aññanirapekkhehi saguṇārammaṇehi na labhanti. Kiṃ kāraṇā? Abhidhamme sarasapaccanīkehi sahitehi nāmalābhāti attho. Paccanīkañhi vavatthānakaraṃ anapekkhitvā kevalassa sarasassa nāmahetubhāvo abhidhamme natthi avavatthānāpattito. Tasmā attābhinivesapaṇidhipaṭipakkhavipassanānulomā maggā satipi sarasantare paccanīkasahitena sarasena nāmaṃ labhanti. Animittamaggassa pana vipassanā nimittapaṭipakkhā na hoti sayaṃ nimittaggahaṇato nimittaggahaṇānivāraṇāti tadanulomamaggopi na nimittassa paṭipakkho. Yadi siyā, nimittagatavipassanāyapi paṭipakkho siyāti. Tasmā vijjamānopi saraso vavatthānakarapaccanīkābhāvā abhidhamme animittanti nāmadāyako na gahito. Aniccānupassanānulomo pana maggo suddhikapaṭipadānayeyeva saṅgahitoti daṭṭhabbo. Tasmā eva ca so nayo vuttoti. Evanti yaṃ vakkhati ‘‘aniccato vuṭṭhahantassa maggo animitto hotī’’ti (dha. sa. aṭṭha. 350), evaṃ āharitvā aṭṭhakathācariyehi so animittamaggo dīpitoti attho.
72‘出起……以何为所缘？’：问者认为，若从无常等出起者的出起观智以诸相为所缘，则不可能从诸行出起；若以诸行为所缘，则不能通达诸相，故有此问。答：‘以相为所缘’。因为以‘无常’等的方式在诸行上转起的智，也通达了诸相，这是由于它执取了具有彼行相的诸行。为了显示‘以相为所缘’即是依上述意旨而说的‘以诸行为所缘’，故说‘所谓相……’等。因为无常性、苦性、无我性，若被分别执取，此相是施设性的，在胜义上并不存在；正因不存在，它成为依小等而不可说的法。因此，由于在胜义上没有可被分别执取的相，故说：‘凡观照无常、苦、无我三相者’，即是在自性上观照诸行而观照诸相。又因为以‘无常’等的方式，唯见诸行，所以它们如同系于颈上的腐尸一般，是应被舍离的。
Vuṭṭhāna…pe… kimārammaṇāti aniccādito vuṭṭhahantassa vuṭṭhānagāminiyā lakkhaṇārammaṇatte sati saṅkhārehi vuṭṭhānaṃ na siyā, saṅkhārārammaṇatte ca lakkhaṇapaṭivedhoti maññamāno pucchati. ‘‘Anicca’’ntiādinā saṅkhāresu pavattamānena ñāṇena lakkhaṇānipi paṭividdhāni honti tadākārasaṅkhāragahaṇatoti āha ‘‘lakkhaṇārammaṇā’’ti. Saṅkhārārammaṇā eva yathāvuttādhippāyena ‘‘lakkhaṇārammaṇā’’ti vuttāti dassento ‘‘lakkhaṇaṃ nāmā’’tiādimāha. Aniccatā dukkhatā anattatāti hi visuṃ gayhamānaṃ lakkhaṇaṃ paññattigatikaṃ paramatthato avijjamānaṃ, avijjamānattā eva parittādivasena navattabbadhammabhūtaṃ. Tasmā visuṃ gahetabbassa lakkhaṇassa paramatthato abhāvā ‘‘aniccaṃ dukkhamanattā’’ti saṅkhāre sabhāvato sallakkhentova lakkhaṇāni sallakkheti nāmāti āha ‘‘yo pana aniccaṃ dukkhamanattāti tīṇi lakkhaṇāni sallakkhetī’’ti. Yasmā ca aniccantiādinā saṅkhārāva dissamānā, tasmā te kaṇṭhe baddhakuṇapaṃ viya paṭinissajjanīyā honti.
73超世间的善法
Lokuttarakusalaṃ
108杂说之义释
Pakiṇṇakakathāvaṇṇanā
74此处（Tatrāti）指在出世间禅那中。‘内在的’（Ajjhattañcāti）等半偈，指示了应当投入、应当出起的观禅所缘，以五种方式开示。七支、八支等，应视为‘七支八支’（sattaṭṭhaṅgāni）中‘等’（ādi）字的省略。‘相’（Nimittanti）指从何处出起，那些相续生起的，就以‘相’这个词来指示。正是行舍智决定了圣道的觉支等差别。为什么？因为从各个第二禅等基础禅那生起的、伴有行舍智的，对于超越基础禅那的诸支，有不想证入的离贪修习，而其他则没有这种状态。在他们的那些主张中……应知是观禅在决定。为什么？因为正是通过观禅的决定，在第一位长老的主张中，不以基础禅那为依的初禅基础之道，也属于初禅者，而其他则由基础禅那与观禅的决定而各属其禅。如此，在其余主张中，观禅的决定也应随宜结合。
Tatrāti lokuttarajjhāne. Ajjhattañcāti upaḍḍhagāthāya abhinivisitabbaṃ vuṭṭhātabbaṃ vipassanābhūmiṃ pañcadhā uddisati. Sattaaṭṭhādīni aṅgāni sattaṭṭhaṅgānīti ādisaddassa lopo daṭṭhabbo. Nimittanti yato vuṭṭhānaṃ, tāni nimittapavattāni nimittavacaneneva uddisati. Saṅkhārupekkhāñāṇameva ariyamaggassa bojjhaṅgādivisesaṃ niyameti. Kasmā? Tato tato dutiyādipādakajjhānato uppannassa sasaṅkhārupekkhāñāṇassa pādakajjhānātikkantānaṃ aṅgānaṃ asamāpajjitukāmatāvirāgabhāvanābhāvato itarassa ca atabbhāvato. Tesampi vādesu…pe… vipassanāva niyametīti veditabbā. Kasmā? Vipassanāniyameneva hi paṭhamattheravādepi apādakapaṭhamajjhānapādakamaggā paṭhamajjhānikāva honti, itare ca pādakajjhānavipassanāniyamehi taṃtaṃjhānikā. Evaṃ sesavādesupi vipassanāniyamo yathāsambhavaṃ yojetabbo.
75对于杂乱执相的分别，是由基础禅定起，而非他处禅定。因而，在禅定基础起处的分别执相中，当适当掌握各别相续之分别，没有其他源头。此处，第二期上座部论典谓之：此状态为基础期内观一致且符合执相分别的内观禅定规律。并且内观依此法修习，因无厌爱无执著的修习，具足喜乐而入于不动心态，进入禅定诸法规则，故论此即是内观规则之说法，应当如此了解。
Pakiṇṇakasaṅkhāreti pādakajjhānato aññasaṅkhāre. Tena pādakajjhānasaṅkhāresu sammasitesu vattabbameva natthīti dasseti. Tatrāpīti dutiyattheravādepi. Taṃtaṃjhānikatā taṃtaṃsammasitasaṅkhāravipassanāniyamehi hoti. Tatrāpi hi vipassanā taṃtaṃvirāgāvirāgabhāvanābhāvena somanassasahagatā upekkhāsahagatā ca hutvā jhānaṅgādiniyamaṃ maggassa karotīti evaṃ vipassanāniyamo vuttanayeneva veditabbo.
76此即相续禅定的诸法修习场所。自心所有的基础禅定相续执相的承载条件，若无身心的专注承载、无所依赖之正念、无坠落思想、无失调意念，乃至偶然得果之灯光、愉悦之声响，应当使之明晰调和。于此，即使初果圣者，若说其具足完满之依止（正念正知等），由世尊言说其依止所在，则诸法相续，各有相应的承载而不相干扰，此即现行依止所在。不是说对诸法相续性质外之混杂心念无明等有明了，而是说因相续依止特殊，殊为明了。如此，在第二期起初禅定路径上，诸依止各有对应，其相续依止专属，而无重迭。此处调和之义，亦如是论断。
Tanti taṃtaṃjhānasadisabhavanaṃ. Svāyamattho pādakajjhānasammasitajjhānupanissayehi vinā ajjhāsayamattena asijjhanā upanissayena vinā saṅkappamattena sakadāgāmiphalādīnaṃ asijjhanadīpakena nandakovādena (ma. ni. 3.398 ādayo) dīpetabbo. Tattha hi sotāpannāyapi paripuṇṇasaṅkappabhāvaṃ vadantena bhagavatā yassa yassa upanissayo atthi, tassa tasseva ajjhāsayo niyāmako, nāññassāti tena tena paripuṇṇasaṅkappatā hoti, na tato paraṃ saṅkappasabbhāvepi asijjhanatoti ayamattho dīpito hoti. Evamidhāpi yassa yassa dutiyādijhānikassa maggassa yathāvutto upanissayo atthi, tassa tasseva ajjhāsayo niyāmako, nāññassa satipi tasmiṃ asijjhanato. Imasmiṃ pana vāde pādakasammasitajjhānupanissayasabbhāve ajjhāsayo ekantena hoti, taṃtaṃphalūpanissayasabbhāve taṃtaṃsaṅkappo viyāti tadabhāvābhāvato ajjhāsayo niyametīti vuttaṃ.
77若于基础禅定无依止，则第四禅定中诸基础禅定不成其基础所谓‘基础’是指依止恰当，若无过重之拘束，则难成。不具五法之基础五肢是不可行的。论及具足喜乐安住的境界，是第四禅定同样层次的状态，其与先禅定相等，是观察烦恼断除的契机。其论亦不矛盾，正念依止与内观禅定实践皆属此理。此综述中将侧重了内观禅定规则的正当性与一致性，著者借此重申真实的体验修行规则，非他种说法所能及。
Yasmiṃ pana pādakajjhānaṃ natthīti catutthajjhānikavajjānaṃ pādakāni lokiyajjhānāni sandhāya vuttaṃ. Appanāppatti ca oḷārikaṅgātikkamanupanissayābhāve pañcahi aṅgehi vinā na hotīti ‘‘somanassasahagatamaggo hotī’’ti āha. Upekkhāsahagatamaggoti etena catutthajjhānikatāpi samānā anusayasamugghāṭanasamatthassa na saṅkhārāvasesatāti dasseti. Te ca vādā na virujjhanti ajjhāsayavasena pañcamajjhānikatāya paṭhamādijjhānikatāya ca sambhavatoti adhippāyo. Ajjhāsayo ca sātthako hoti, aññathā pādakasammasitajjhāneheva niyamassa siddhattā ajjhāsayo niyāmako vuccamāno niratthako siyāti. Idha pana aṭṭhasāliniyā niyāmane ekantikaṃ vipassanāsaṅkhātaṃ atthameva uddharitvā ‘‘tesampi vādesu ayaṃ…pe… vipassanāva niyametī’’ti vadantena tayopete vāde vipassanāva niyametīti dassitaṃ. Taṃtaṃvādānañhi vipassanāsahitānameva siddhi, nāññathāti dassitanti.
78所谓谓言‘传递’是指本体因缘关系不可能。若说于五念瞬间有所‘传递’，则禅定能够在瞬息变化间衔接且不断裂吗？因先前禅定阶段传续尚未中断，有所谓‘传递连续’，故状态传续而生。此乃禅定连续中多时段之衰退，在状况上如同先前有散乱，复而重新成立新的禅定，以及阶段间的中断。此亦为佛教教理，称为‘因果相续’的严格说明。即使是第七念的意志强大亦产生相续感知，称为‘不间断性’。故此论断云：对接的因果关系中，果的连续生起，其末端意志因果相续，是强而有力，不可断绝，如此方为正理。
Pavedhatīti gotrabhussa paccayo bhavituṃ na sakkotīti attho. Yadi pañcamacittakkhaṇe javanaṃ patitaṃ nāma hoti, kathaṃ tadā gotrabhu tadanantarañca maggo javanassa patitakkhaṇe uppajjatīti? Apubbassa javanantarassa patitatābhāvato. Tadeva hi javanaṃ anekakkhattuṃ pavattamānaṃ patitaṃ siyāti, gotrabhu pana ārammaṇantare uppannaṃ apubbaṃ javanaṃ, tathā maggo bhūmantarato cāti. Nanu ca sattamajavanacetanāya balavatāya upapajjavedanīyabhāvo hoti ānantariyatāpīti, tatthāyaṃ adhippāyo siyā ‘‘paṭisandhiyā anantarapaccayabhāvino vipākasantānassa anantarapaccayabhāvena antimajavanacetanāya susaṅkhatattā sā sattamajavanacetanā upapajjavedanīyā ānantarikā ca hoti, na apatitajavanacetanā viya balavatāyā’’ti.
79又说应顺其流结缘，因缘果有其种姓，行蕴所显现者，念彼即为顺流；如先前流也，彼亦应顺其流，若不顺流，则非圣道，不称为圣道之自现，也不生自身同相依止及招引根本之缘。因彼未退减故，因五蕴取使染污，染污之根本谓为地，此地得故成地，称为得地。说轮回束缚，谓有轮回之桥，桥又为其合拢者，此乃贪欲蕴等阴之养护。说网罗已生。谓有一一无增者，彼已证得无增，复生此地，故取一为无增，得名无生，所以叫一无生已得为十方世无生者，以此确有生者。
Puna anulomaṃ taṃ anubandheyyāti gotrabhussa hi saṅkhārārammaṇatte sati tadapi anulomamevāti purimaanulomaṃ viya taṃ tadapi aññaṃ anulomaṃ anubandheyya, na maggoti maggavuṭṭhānameva ca na bhaveyya attano sadisālambanassa āvajjanaṭṭhāniyassa paccayassa alābhā. Appahīnabhāvena pañcasu upādānakkhandhesu anusayitā kilesā sā bhūmi etehi laddhāti katvā bhūmiladdhā. Vaṭṭaṃ sinonti bandhantīti katvā vaṭṭasetū ca, tesaṃ samugghātakaraṇantipi etadevassa lobhakkhandhādipadālanaṃ vuccati. Tanti pavattaṃ. Ekaṃ bhavanti anāgāmino anekakkhattuñca tattheva upapajjantassa heṭṭhā anāgamanavasena eko bhavoti gahetvā vuttaṃ.
80而此义即如所说，是从已执受的转起中出离之义。在恶趣中，从第七有以上，以及在善趣中，能给予果报的造作识的缘被摧毁，应视为由须陀洹道智而令造作识灭尽。于二有中，是指在阿那含道未修习时，斯陀含于欲界中会生起的两种有，这是其义。动摇，以此显示动摇的自性，并非显示不动摇，因此，为了显示不动摇之后再显示动摇，而说“因为如来……”等。或者，若有人在某处见到四种道都是同一行道，便执取其自性为绝对不动摇，为了遮止他们的这种执取，而说“动摇”，并非为了确定动摇，如此兼示两者是合理的。又或者，虽然某些人认为四种道都是同一行道，但依烦恼根门而成就的行道，其本性就是动摇的，因此只说“动摇”，而不说“不动摇”。
Imassa panatthassāti yathāvuttassa upādinnakapavattato vuṭṭhānassa. Apāyesu sattamabhavato uddhaṃ sugatiyañca vipākadāyakassa abhisaṅkhāraviññāṇassa paccayaghāto sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodho daṭṭhabbo. Dvīsu bhavesūti anāgāmimagge abhāvite sakadāgāmissa kāmadhātuyaṃ ye dve bhavā uppajjeyyuṃ, tesūti attho. Calatīti etena calanasabhāvameva dasseti, na acalanābhāvaṃ, tasmā acalanaṃ dassetvā puna calanaṃ dassetuṃ ‘‘tathāgatassa hī’’tiādimāha. Yepi vā katthaci cattāropi magge samānapaṭipade disvā sabhāvato acalanameva gaṇheyyuṃ, tesaṃ taṃgahaṇanivāraṇatthaṃ ‘‘calatī’’ti vuttaṃ, na calanāvadhāraṇatthanti yuttaṃ ubhayadassanaṃ. Atha vā yadipi kesañci cattāropi maggā samānapaṭipadā, tathāpi kilesindriyehi sijjhamānā paṭipadā tesaṃ vasena calanapakatikā evāti ‘‘calati’’cceva vuttaṃ, na ‘‘na calatī’’ti.
116出世间善法杂论注释完毕。
Lokuttarakusalapakiṇṇakakathāvaṇṇanā niṭṭhitā.
117初道二十大纲之解释
Paṭhamamaggavīsatimahānayavaṇṇanā
357若有人在预备阶段生起“我修习道”的意欲，他即修习道。如此，于一切处，应知由意欲的差别而有各各修习的差别。
357. Yassa pubbabhāge ‘‘maggaṃ bhāvemī’’ti ajjhāsayo pavatto, so maggaṃ bhāveti. Evaṃ sabbattha ajjhāsayavisesena taṃtaṃbhāvanāviseso daṭṭhabbo.
358在“欲增上”等中，于同一心刹那生起的诸法中，如何是欲及其俱生法的增上，以及精进等的增上？依近依缘。因为，若对于有欲者，善法得以成就，当生起“我将成就”的心时，善法成就了，其俱生的欲依彼前近依缘而成为殊胜，令俱生法随其自在而转。当它转起时，它们转起；当它退转时，它们退转，且它们具有随顺于它的力量，犹如国王的臣属。于精进等也是如此。然而，其余诸法，虽在某些情况下有如上所说的转起，但因不具有彼自性，故应知无增上。
358.Chandādhipateyyantiādīsu ekacittakkhaṇe vattamānesu dhammesu kathaṃ chandassa taṃsahajātassa adhipatibhāvo vīriyādīnañcāti? Upanissayavasena. Yassa hi sace chandavato kusalaṃ nipphajjati, ‘‘ahaṃ nipphādessāmī’’ti pavattamānassa kusalaṃ nipphannaṃ, tassa taṃsahajāto chando tena purimupanissayena visiṭṭho sahajātadhamme attano vase vatteti. Tasmiñca pavattamāne te pavattanti, nivattamāne nivattanti, tadanurūpabalā ca honti rājapurisā viyāti. Evaṃ vīriyādīsu. Sesadhammānaṃ pana katthaci vuttappakārappavattisabbhāvepi ataṃsabhāvattā adhipatibhāvo natthīti daṭṭhabbo.
120第二道之解释
Dutiyamaggavaṇṇanā
361将ā字缩短而说为“aññindriya”（已知根），而ā字是法的限定之义。
361. Ā-kārassa rassattaṃ katvā aññindriyaṃ vuttaṃ, ā-kāro ca dhammamariyādattho.
122第三第四道之解释
Tatiyacatutthamaggavaṇṇanā
362“道支不圆满”，意指正见等未作应作之事。因为“杀灭而行”即是道，而此中并无应杀灭者。慢的转起与见相似，当“我是”转起时，它立于见的地位。如说“犹如光明的转起时”，是就长时转起而言。因为以一分共相而有如所意指的譬喻。在碱中，即在草木等的碱灰中。充分揉捏，即浸湿。欲，即渴爱。随眠，即渴爱与慢随眠。而在此经中，如未拔除的香的拔除一般，通过显示未拔除的慢等的拔除，显示了于相互的烦恼中舍断，应知此是为此而引用的，并非如所说的方法以譬喻而说。于无间转起的心中，其染污与清净的、有过与无过的心所生起时，成为彼心的部分，犹如组成部分，故说“依心支”。
362.Maggaṅgāni na pūrenti akiccakattā sammādiṭṭhiyāti adhippāyo. Mārento gacchatīti hi maggo, na cetāya māretabbaṃ atthīti. Mānassa diṭṭhisadisā pavatti ahamasmīti pavattamānassa diṭṭhiṭṭhāne ṭhānaṃ. Ālokasseva pavattikālo viyāti cirappavattiṃ sandhāyāha. Ekadesasāmaññena hi yathādhippetena upamā hotīti. Khāre vāti kaṭṭhādīnaṃ khāracchārikāyaṃ. Sammadditvāti kiledetvā. Chandoti taṇhā. Anusayoti taṇhā mānānusayo ca. Etasmiñca sutte asamūhatassa gandhassa samugghāṭanaṃ viya asamūhatamānādisamugghātaṃ dassentena aññamaññe kilese pajahatīti dassitanti ānītaṃ, na yathāvuttanayena upamāya vuttattāti daṭṭhabbaṃ. Nirantaraṃ pavattamāne citte tassa saṃkilesavodānakarā sāvajjānavajjā cetasikā uppajjamānā tassaṅgabhūtā avayavā viya hontīti ‘‘cittaṅgavasenā’’ti vuttaṃ.
124出世间善之解释已毕。
Lokuttarakusalavaṇṇanā niṭṭhitā.
125善之论说解释已毕。
Kusalakathāvaṇṇanā niṭṭhitā.
85不善品
Akusalapadaṃ
127法列举品
Dhammuddesavāro
128第一心之释
Paṭhamacittakathāvaṇṇanā
365依循于善中所说的方法，应随顺而了知，故说“依所说的方法”。“应无去”，即应无了知。由见而仅得，即由见而仅得、仅执取。因是不如理作意的近因，故别别执取，且因为是决定因。念防护，在此应视为当触于冷等时，不放逸、忍耐。断防护，即精进防护。
365. Kusale vuttanayaṃ anugantvā yathānurūpaṃ veditabbatāya ‘‘vuttanayenā’’ti āha. Gantabbābhāvatoti bujjhitabbābhāvato. Diṭṭhiyā gatamattanti diṭṭhiyā gatimattaṃ gahaṇamattaṃ. Āsannakāraṇattā ayonisomanasikārassa visuṃ gahaṇaṃ ekantakāraṇattā ca. Satisaṃvaroti idha sītādīhi phuṭṭhassa appamajjanaṃ khamanaṃ daṭṭhabbaṃ. Pahānasaṃvaroti vīriyasaṃvaro.
87“见味”，即味著见。以果义、以现起，邪行现起的痴，或执取正行对立面之相。虽然一切贪都有贪求性，但为了显示具有特殊性的、达到业道的、在此生起的贪求的相状等，故说“她对于他人的成就”等。对于自己变化的先驱，渴爱的喜乐是喜乐。
Assādadassananti assādadiṭṭhi. Phalaṭṭhena paccupaṭṭhānena asammāpaṭipattipaccupaṭṭhānomoho, sammāpaṭipattipaṭipakkhabhāvaggahaṇākāro vā. Sabbassa lobhassa abhijjhābhāve satipi visesayuttāya abhijjhāya kammapathappattāya idhuppajjamānāya lakkhaṇādiṃ dassetuṃ ‘‘sā parasampattīna’’ntiādimāha. Attano pariṇāmanassa purecārikā taṇhābhirati abhirati.
88不审察是痴。因为依痴或依见，于非实有处生起有随顺的胜解。无念心，即无惭等所守护的心。因无念、因是念的对立面，以此显示无念的、与念对立的诸不善蕴即是邪念。然而，这些在怨恨等转起中，应视为与对久作等相状的敏锐想相应。有焦虑等，是通于与烦恼相应而说，因为轻快等的绝对对立面的昏沉睡眠等，在此某些并不存在。无寂止，即说非寂静的状态。无安住的作用，即动摇的作用。心的无寂止，是于应成就的所缘处依地格，或以无寂止为缘的所缘称为“无寂止”。
Anupaparikkhā moho. Mohavasena hi diṭṭhivasena vā avatthusmiṃ sānunayo adhimokkho uppajjatīti. Asatiyacitteti ahirikādīhi ārakkharahitacitte. Satirahitattā satipaṭipakkhattā cāti etena satirahitā satipaṭipakkhā ca akusalā khandhā eva micchāsatīti dasseti. Te pana upanāhādippavattiyaṃ cirakatādisallakkhaṇe paṭusaññāsampayuttā daṭṭhabbā. Sadarathādibhāvo avisesena kilesasampayogato vutto lahutādiekantapaṭipakkhānaṃ thinamiddhādīnaṃ kesañci idha abhāvā. Avūpasamoti asannisinnasabbhāvamāha. Anavaṭṭhānarasanti calanakiccaṃ. Cetaso avūpasameti nipphādetabbe payojane bhummaṃ, avūpasamapaccayabhūtaṃ ārammaṇaṃ vā ‘‘avūpasamo’’ti vuttaṃ.
132法举示品释已毕。
Dhammuddesavārakathāvaṇṇanā niṭṭhitā.
133广说品解释
Niddesavārakathāvaṇṇanā
377于俱生法中的不动摇，应知不同于于懈怠中的不动摇，因为是彼的对立面。然而，依各各恶行的努力而有坚固，在此是不动摇。
377.Sahajātadhammesuakampanaṃ na kosajjesu akampanaṃ viya tappaṭipakkhabhāvato daṭṭhabbaṃ, taṃtaṃpāpakiriyāya ussahanavasena pana thiratā tattha akampanaṃ.
381见的邪动摇，即依常见等种种方式转起的见，即如此说。跳跃，即如于渡口跳跃。颠倒，即于事物的颠倒。
381.Diṭṭhiyā virūpaṃ phanditanti tathā tathā sassatādivasena pavattā diṭṭhi eva vuccati. Tarantīti titthe viya pilavanti. Vipariyesatoti vatthussa viparītato.
390以遮蔽自性的方式，执取本性、我等的非实有，以及执取无常等为常等的邪执，并依想等的颠倒，故说“觉知非实有与不平等”。
390. Sabhāvapaṭicchādanavasena pakatiattādiasantagahaṇassa aniccādīnaṃ niccādivisamagahaṇassa ca saññādivipariyesassa nissayattā ‘‘asantaṃ asamañca bujjhatī’’ti vuttaṃ.
137第二心之释
Dutiyacittavaṇṇanā
399“即使……也……”等句，是显示与前心无差别。由于无力策励、沉滞的状态，心的凝聚即是惛沉。
399.Kiñcāpi…pe… parāmasantassa uppajjatīti purimacittena avisesaṃ dasseti. Anussāhanāvasīdanabhāvena saṃhatabhāvo thinaṃ.
139第三心之释
Tatiyacittavaṇṇanā
400此处应理解为：与慢俱的五种无过失支，即不偏离支、应生起支。由于慢的不确定性，并非决定性的障碍。在《发趣论》中，通过‘缘结法而生结法，以因缘’等处，显示了十种联结：‘以欲贪四次、以嗔三次，慢、疑、有贪，此三者为一来者之结，于结中以结有十种联结’。说了‘缘欲贪结而生慢结、无明结’，又说了‘缘欲贪结而生无明结’，以及‘缘慢结而生有贪结、无明结’，又说了‘缘有贪结而生无明结’，由此等联结揭示了慢的不定性，在烦恼二法中也是如此。这里也将说‘结有十种联结，烦恼也有十种’。慢唯以高举为作用，不像精进那样以策励成就种种事务为作用。即使对于自卑，也应视为不贬低自己而执取，即高举。
400.Idha mānena saddhiṃ pañca apaṇṇakaṅgānīti avirajjhanakaṅgāni uppattiarahaṅgāni hontīti attho daṭṭhabbo. Mānassa aniyatattā na niyatayevāpanakāti . Paṭṭhāne hi ‘‘saṃyojanaṃ dhammaṃ paṭicca saṃyojano dhammo uppajjati hetupaccayā’’ti (paṭṭhā. 3.4.1) ettha ‘‘catukkhattuṃ kāmarāgena tikkhattuṃ paṭighena ca māno vicikicchā bhavarāgo tayopete sakadāgāmino saṃyojanānaṃ saṃyojanehi dasavidhā yojanā’’ti dassitāya dasavidhāya yojanāya ‘‘kāmarāgasaṃyojanaṃ paṭicca mānasaṃyojanaṃ avijjāsaṃyojana’’nti vatvā ‘‘kāmarāgasaṃyojanaṃ paṭicca avijjāsaṃyojana’’nti ‘‘mānasaṃyojanaṃ paṭicca bhavarāgasaṃyojanaṃ avijjāsaṃyojana’’nti ca vatvā ‘‘bhavarāgasaṃyojanaṃ paṭicca avijjāsaṃyojana’’nti vuttāhi yojanāhi mānassa aniyatabhāvo pakāsito, tathā kilesadukepi. Idha ca vakkhati ‘‘dasavidhā saṃyojanānaṃ yojanā, tathā dasavidhā kilesāna’’nti ca. Unnamanavaseneva sampaggaharaso, na vīriyaṃ viya taṃtaṃkiccasādhane abbhussāhanavasena. Omānassapi attānaṃ avaṃkatvā gahaṇaṃ sampaggahoti daṭṭhabbo.
141第四心之释
Catutthacittavaṇṇanā
402为了防护而散乱后，生起策励，故说‘为了防护而有策励’，这是指他们。
402. Pariharaṇatthaṃ vikkhittā hutvā ussāhaṃ janentā ‘‘pariharaṇatthaṃ saussāhā’’ti vuttā, tesaṃ.
143第九心的解释
Navamacittavaṇṇanā
413以散播、令不可爱色生起的方式，以及以自身转起行相的方式，而有散播的作用。嗔应视为于所受用果报中不可爱，犹如混杂毒物的腐尿。‘不喜为味’等，在通过遮遣而说味时，应理解为各各对治的作用。苦的行相状态即苦性，自身的成就如住处等，由于为他所支配，应视为如奴役。正如有奴役时，奴仆为他所支配，同样，有恶作时，具恶作者也是如此。因为他不能以自性转起善法。或者，由于在追悔已作未作、善与不善中有所依赖，以此两者，具恶作者为恶作所支配，故如奴役。
413. Visappanaaniṭṭharūpasamuṭṭhānavasena attano pavattiākāravasena ca visappanaraso. Doso upayogaphalesu aniṭṭhattā visasaṃsaṭṭhapūtimuttaṃ viya daṭṭhabbo. Anabhiratirasāti evaṃpakāresu paṭikkhepena rasavacanesu taṃtaṃpaṭipakkhakiccagahaṇaṃ daṭṭhabbaṃ. Kaṭukākāragati kaṭukañcukatā, attasampatti āvāsādi, parāyattatāya dāsabyaṃ viya daṭṭhabbaṃ. Yathā hi dāsabye sati dāso parāyatto hoti, evaṃ kukkucce sati taṃsamaṅgī. Na hi so attano dhammatāya pavattituṃ sakkoti kusaleti. Atha vā katākatākusalakusalānusocane āyattatāya tadubhayavasena kukkuccena taṃsamaṅgī hotīti dāsabyaṃ viya taṃ hoti.
418‘违逆的行相’是指违逆的人或心的行相，即违逆的状态。以此显示违逆即是冲突。‘言语’应视为仅是举例。因为以此所作的一切事务，并非善加确立、善加产生。有些人只解释‘ropasadda’的字面意义。‘那是无量的’是就嗔没有如此转起的自性，可能由其他原因而圆满而言的。
418.Viruddhākāroti viruddhassa puggalassa, cittassa vā ākāro viruddhabhāvo. Tena virujjhanaṃ virodhoti dasseti. Vacananti etaṃ nidassanamattaṃ daṭṭhabbaṃ. Sabbameva hi kiccaṃ etena kariyamānaṃ suropitaṃ sujanitaṃ na hotīti. Ropasaddavacanatthameva keci vaṇṇenti. Taṃ appamāṇanti kodhassa tathāpavattanasabhāvābhāvā aññena kenaci kāraṇena paripuṇṇatā siyāti sandhāya vuttaṃ.
146第十一心的解释
Ekādasamacittavaṇṇanā
422‘已离治疗’是因为难以治疗而说的，并非在一切情况下都无治疗，这是为了显示‘疑’并非全无治疗之义。
422.Vigatā cikicchāti cikicchituṃ dukkaratāya vuttaṃ, na sabbathā cikicchābhāvā vicikicchāyāti tadatthaṃ dasseti.
424由于无决定、不确立，心仅以转起的缘为性，故说‘仅是转起住立’。
424. Nicchayābhāvā asaṇṭhahanato cetaso pavattipaccayamattatāya ‘‘pavattiṭṭhitimatta’’nti vuttaṃ.
425由于不能趋向一种行相，从自己的面前退堕。
425. Ekaṃ ākāraṃ gantuṃ asamatthatāya attano āmukhaṃ sappanato osakkati.
150第十二心的解释
Dvādasamacittavaṇṇanā
429掉举是住于自己所执取的行相而旋转，故仅在一个所缘上动摇。然而，疑即使是在色等单一所缘上生起，但当它生起时，以‘是这样吗？是这个吗？’的方式，又期待‘不是吗？是别的吗？’等应执取的其他行相，故在多个所缘上动摇。
429. Uddhaccaṃ attano gahitākāre eva ṭhatvā bhamatīti ekārammaṇasmiṃyeva vipphandanaṃ hoti. Vicikicchā pana yadipi rūpādīsu ekasmiññevārammaṇe uppajjati, tathāpi ‘‘evaṃ nu kho, idaṃ nu kho’’ti uppajjamānā ‘‘nanu kho, aññaṃ nu kho’’ti aññaṃ gahetabbākāraṃ apekkhatīti nānārammaṇe calanaṃ hoti.
101‘应如此成就而了知’：至此，显示了此二心中所说的杂论后，为了显示于十二心中，而说‘于一切中’等。即使在善心中，由于未抽出所缘增上，只抽出了俱生增上，所以这里也应只抽出它，故说‘虽可得俱生增上，但未抽出’，并非因为不可得所缘增上。因为它在八个与贪俱的心中也可得。‘其余’是指除了考察之外，没有其他应抽出的俱生增上。关于所缘增上，则无可说。‘某法’是指欲等中的任何一个俱生法。在善三法中，于缘起分等中，由于‘非因缘、增上缘’这一个问题未被抽出，应知在《发趣论》中是被否定的。否则，依‘缘不善法而生不善法，非因缘、增上缘’，应说‘一’。
‘‘Evaṃsampadamidaṃ veditabba’’nti ettāvatā imasmiṃ cittadvaye vuttapakiṇṇakaṃ dassetvā dvādasasu dassetuṃ ‘‘sabbesupī’’tiādimāha. Kusalesupi ārammaṇādhipatiṃ anuddharitvā sahajātādhipatino eva uddhaṭattā idhāpi so eva uddharitabbo siyāti ‘‘sahajātādhipati labbhamānopi na uddhaṭo’’ti vuttaṃ nārammaṇādhipatino alabbhamānattā. Sopi hi aṭṭhasu lobhasahagatesu labbhatīti. Sesopīti vīmaṃsato aññopi sahajātādhipati natthi, yo uddharitabbo siyā. Ārammaṇādhipatimhi vattabbameva natthi. Kañci dhammanti chandādīsu ekampi sahajātaṃ. Kusalattike tāva paṭiccavārādīsu ‘‘na hetupaccayā adhipatipaccayā’’ti ekassapi pañhassa anuddhaṭattā paṭṭhāne paṭisiddhatā veditabbā. Aññathā hi ‘‘akusalaṃ dhammaṃ paṭicca akusalo dhammo uppajjati na hetupaccayā adhipatipaccayā’’ti (paṭṭhā. 1.1.86) etassa vasena ‘‘eka’’nti vattabbaṃ siyā.
102‘非见所断故’：由于无有见所断，或于见所断中无有。以此，由于不牵引结生，故于见所断中不来；以彼处不来，成就了不牵引结生。为了成就‘由不牵引故不来’，而说‘因为于彼等中’等。结生之给予应在此处。若如此，则应是见所断，因为趣恶趣者具有见所断。而此非见所断，因此，在见所断分别中未至，这是意旨。
Dassanena pahātabbābhāvatoti dassanena pahātabbassa abhāvato, dassanena pahātabbesu vā abhāvato. Etena paṭisandhianākaḍḍhanato dassanena pahātabbesu anāgamananti tattha anāgamanena paṭisandhianākaḍḍhanaṃ sādheti. Anākaḍḍhanato anāgamanaṃ pana sādhetuṃ ‘‘tesu hī’’tiādimāha. Ettheva paṭisandhidānaṃ bhaveyya. Tathā ca sati dassanena pahātabbaṃ siyā apāyagamanīyassa dassanena pahātabbabhāvato. Na cetaṃ dassanena pahātabbaṃ siyā, tasmā dassanena pahātabbavibhaṅge nāgatanti adhippāyo.
103然而，如何知道‘由于不牵引结生，故在见所断中不来’呢？因为只说了见所断的诸法具有异刹那业缘的状态。不善法有两种：见所断与修所断。其中，并未说修所断诸思具有异刹那业缘的状态，只说了另一种（见所断）的状态。因为在‘修所断法，对于非见所断非修所断的法，不以业缘为缘’这句中，只分别了俱生缘，而非异刹那缘。同样，在遮诠中也只说：‘修所断法，对于非见所断非修所断的法，以所缘缘为缘……以俱生缘为缘……以亲依止缘为缘……以后生缘为缘’，只说了这些，并未说‘以业缘为缘’。而在另一处（见所断）则说了。与掉举俱行的思，只出现在修所断中，因此不应有异刹那业缘。如果有，就应说修所断思也有异刹那业缘的状态，但并未说。因此，与掉举俱行的思，若有异刹那业缘的状态，就应在见所断中说；由于没有，所以不说。由于不牵引结生，故在彼（见所断）中不来——这是此处（论师）的意图。然而，通过不说异刹那业缘，否定了修所断诸法有转起异熟。因为即使是转起异熟，也不能阻止其具有异刹那业缘的状态。而且经中说：‘与乐受相应的法，对于与苦受相应的法，以业缘为缘，是异刹那的’等。如果修所断诸法没有异熟给与，它们如何成为异熟法呢？因为它们如同神通心等一样，具有堪能异熟的性质。至于所说：‘当不善心生起时，与舍俱行、与掉举相应……有定，在这些法上的智是法无碍解，在其异熟上的智是义无碍解’，这也可能是针对它们堪能异熟的性质而说。然而，此处应善加思择。因为这里有可说的余地。说‘非异熟’一词，并不像说‘异熟法’那样，是在说堪能异熟性。
Kathaṃ panetaṃ ñāyati ‘‘paṭisandhianākaḍḍhanato dassanena pahātabbesu anāgamana’’nti? Dassanena pahātabbānaññeva nānākkhaṇikakammapaccayabhāvassa vuttattā. Duvidhā hi akusalā dassanena pahātabbā bhāvanāya pahātabbāti. Tattha bhāvanāya pahātabbacetanānaṃ nānākkhaṇikakammapaccayabhāvo na vutto, itarāsaññeva vutto. ‘‘Bhāvanāya pahātabbo dhammo neva dassanena na bhāvanāya pahātabbassa dhammassa kammapaccayena paccayo’’ti ettha hi sahajātameva vibhattaṃ, na nānākkhaṇikanti. Tathā paccanīyepi ‘‘bhāvanāya pahātabbo dhammo neva dassanena na bhāvanāya pahātabbassa dhammassa ārammaṇapaccayena paccayo…pe… sahajātapaccayena…pe… upanissayapaccayena…pe…. Pacchājātapaccayena paccayo’’ti ettakameva vuttaṃ, na vuttaṃ ‘‘kammapaccayena paccayo’’ti. Itarattha ca vuttaṃ. Uddhaccasahagatā ca cetanā bhāvanāya pahātabbesu eva āgatāti nānākkhaṇikakammapaccayo na siyāti. Yadi siyā, bhāvanāya pahātabbacetanāya ca nānākkhaṇikakammapaccayabhāvo vucceyya, na tu vutto. Tasmā uddhaccasahagatā nānākkhaṇikakammapaccayabhāve sati dassanena pahātabbesu vattabbā siyā, tadabhāvā na vuttāti. Paṭisandhianākaḍḍhanato tattha anāgatāti ayametthādhippāyo. Nānākkhaṇikakammapaccayāvacanena pana bhāvanāya pahātabbānaṃ pavattivipākatā paṭikkhittā. Pavattivipākassapi hi nānākkhaṇikakammapaccayatā na sakkā nivāretuṃ. Vuttañca ‘‘sukhāya vedanāya sampayutto dhammo dukkhāya vedanāya sampayuttassa dhammassa kammapaccayena paccayo, nānākkhaṇikā’’tiādi (paṭṭhā. 1.3.56-57). Yadi bhāvanāya pahātabbānaṃ vipākadānaṃ natthi, kathaṃ te vipākadhammadhammā hontīti? Abhiññācittādīnaṃ viya vipākārahasabhāvattā. Yaṃ pana vuttaṃ ‘‘yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagataṃ uddhaccasampayuttaṃ…pe… avikkhepo hoti, imesu dhammesu ñāṇaṃ dhammapaṭisambhidā, tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā’’ti (vibha. 730-731) idampi tesaṃ vipākārahataññeva sandhāya vuttaṃ siyā. Idaṃ pana ṭhānaṃ suṭṭhu vicāretabbaṃ. Atthi hi ettha vacanokāso. Na hi vipāketi vacanaṃ vipākadhammavacanaṃ viya vipākārahataṃ vadatīti.
155不善项的解释结束。
Akusalapadavaṇṇanā niṭṭhitā.
156无记项
Abyākatapadaṃ
157无因善果报的解释
Ahetukakusalavipākavaṇṇanā
431‘其异熟无记等’与‘为了分别显示，开始说“哪些法是无记”等’这句相关联。‘其’与‘为了阐明生起……开始说’这句相关联。‘已累积’指如同排斥其他异熟而面向自己的异熟那样，已如此增长。由于色等诸缘是其他识所共通的，因此以不共通的依处而举出眼识、耳识等名称。因为眼等的利钝状态，导致识的利钝状态，且（眼等）是差别缘。
431.Tesuvipākābyākatantiādīnaṃ ‘‘bhājetvā dassetuṃ katame dhammā abyākatātiādi āraddha’’nti etena sambandho. Tassāpīti etassa ‘‘uppattiṃ dīpetuṃ kāmā…pe… ādi vutta’’nti etena sambandho. Upacitattāti yathā aññassa vipākaṃ paṭibāhitvā attano vipākābhimukhaṃ hoti tathā vaḍḍhitattā. Rūpādīnaṃ paccayānaṃ aññaviññāṇasādhāraṇattā asādhāraṇena vatthunā cakkhuviññāṇaṃ sotaviññāṇanti nāmaṃ uddhaṭaṃ. Cakkhādīnaṃ tikkhamandabhāve viññāṇānaṃ tikkhamandabhāvā visesapaccayattā ca.
105‘依眼’且‘识别色’，故为‘依眼识色’。具有如此特征的是眼识。其中，以‘依眼’一词，排除了以色为所缘的其他识。以‘识别色’一词，排除了以眼为依处的触等。通过‘眼’和‘色’这两个词，从依处和所缘方面阐明了识别。此（眼识）的作用是只取色所缘，故其味为‘唯以色为所缘’。‘依禅支之力’：这是指在双五识中，存在舍、乐、苦、一境性，由于它们在禅支中具有禅支性，此处也将其相似者作如是说。因为，没有禅缘的状态，就没有禅支性。经中说：‘禅支，与禅相应……对于诸色，以禅缘为缘’。而这些（双五识）的禅缘状态已被否定。如说：‘缘无记法，生起无记法，不以禅缘。缘与五识俱行的一蕴，生起三蕴’等。虽然无禅缘状态，但由于受、心住具有舍等性质，如此说之，且因无他处可说，故为第二组（善、不善之外）的解说。
Cakkhusannissitañca taṃ rūpavijānanañcāti cakkhusannissitarūpavijānanaṃ. Evaṃlakkhaṇaṃ cakkhuviññāṇaṃ. Tattha cakkhusannissitavacanena rūpārammaṇaṃ aññaviññāṇaṃ paṭikkhipati. Rūpavijānanavacanena cakkhunissaye phassādayo nivatteti. Cakkhurūpavacanehi ca nissayato ārammaṇato ca vijānanaṃ vibhāveti. Rūpamattassa ārammaṇassa gahaṇaṃ kiccametassāti rūpamattārammaṇarasaṃ. Jhānaṅgavasenāti idaṃ dvipañcaviññāṇavajjesu vijjamānānaṃ upekkhāsukhadukkhekaggatānaṃ jhānaṅgikattā idhāpi taṃsadisānaṃ tadupacāraṃ katvā vuttaṃ. Na hi jhānapaccayattābhāve jhānaṅgatā atthi. Vuttañhi ‘‘jhānaṅgāni jhānasampayutta…pe… rūpānaṃ jhānapaccayena paccayo’’ti (paṭṭhā. 1.3.112). Etesañca jhānapaccayabhāvo paṭikkhitto. Yathāha ‘‘abyākataṃ dhammaṃ paṭicca abyākato dhammo uppajjati na jhānapaccayā. Pañcaviññāṇasahagataṃ ekaṃ khandhaṃ paṭicca tayo khandhā’’tiādi (paṭṭhā. 1.1.98). Jhānapaccayattābhāvepi vedanācittaṭṭhitīnaṃ upekkhādibhāvato tathābhūtānaṃ vacane aññaṭṭhānābhāvato ca dutiyarāsiniddeso.
436‘依处洁白’：意指由于自身不是黑法的对立面，且本性清净，依净色和心所依处而生起，故生来具有洁白性质。然而，这一理趣在四蕴有（无色界）中不可得，因为那里没有从彼（有分）出起的、不善的洁白性，因此在那里应说洁白性的原因。或者，心的这种洁白性就是本性。
436.Vatthupaṇḍarattāti sayaṃ kaṇhadhammānaṃ appaṭipakkhattā sabhāvaparisuddhānaṃ pasādahadayavatthunissayānaṃ vasena paṇḍarasabhāvaṃ jātanti adhippāyo. Ayaṃ pana nayo catuvokāre na labbhatīti tattha bhavaṅgassa tato nikkhantākusalassa ca paṇḍaratā na siyā, tasmā tattha paṇḍaratāya kāraṇaṃ vattabbaṃ. Sabhāvo vāyaṃ cittassa paṇḍaratāti.
439‘此亦’：此‘pi’字是相对于前文所说的、与疑俱行且仅具住立而说。‘自然’：即不超越。‘彼亦差别’。‘撞击身净色后，在净色缘的诸大种上被撞击’：意思是进入范围而被撞击。正如说‘缘色而生起’时，并没有所缘生起的前后时间性，此处对于撞击和被撞击也应如此看待。比喻也是为了显示两者的撞击，而非为了显示所依和能依撞击的前后性。此处‘外’只是举例。因为内（所缘）也能成为所缘。或者，与作为识界所依的（诸大种）不同的，称为‘外’。撞击和摩擦是强有力的，因此，当合意和不合意的触和合时，以乐苦为缘的界随护和界扰动会持续很久。
439.Idampīti pi-saddo ṭhitimattasahitaṃ pubbe vuttaṃ vicikicchāsahagataṃ apekkhitvā vutto. Pakatiyāti anatikkamanena. Sopi viseso. Kāyappasādaṃ ghaṭṭetvā pasādapaccayesu mahābhūtesu paṭihaññatīti āpāthaṃ gantvā paṭihaññatīti attho. Yathā ca ‘‘rūpaṃ ārabbha uppanna’’nti vutte na ārammaṇuppādānaṃ pubbāparakālatā hoti, evamidhāpi ghaṭṭanapaṭihananesu daṭṭhabbaṃ. Upamāpi ubhayaghaṭṭanadassanatthaṃ vuttā, na nissitanissayaghaṭṭanānaṃ pubbāparatādassanatthaṃ. Ettha ca bahiddhāti etaṃ nidassanamattaṃ. Ajjhattampi hi ārammaṇaṃ hotīti. Viññāṇadhātunissayabhūtehi vā aññaṃ ‘‘bahiddhā’’ti vuttaṃ. Paṭighaṭṭanānighaṃso balavā hoti, tato eva iṭṭhāniṭṭhaphoṭṭhabbasamāyoge sukhadukkhapaccayā dhātuanuggahadhātukkhobhā ciraṃ anuvattanti.
455问：其他心的自性空无自性，所以成为意界的状态，是吗？答：不是，因为存在差别。因为眼识等依于眼等，以及眼等在其所缘境中现起见等作用，这是差别。而意识由于不依其他所依、以意为前导，以及不成为其他所依之识的无间缘，且不具有意门出离之入口状态，因此具有殊胜的了知作用，这是差别。由于缺乏那种差别，仅是意，故称为界，即意界。如此，三种意界才被称为意界，而非殊胜的意。因此，这里‘意即是界，意界’中的‘即’字应视为‘仅是’之义。因为它是为了遮遣差别，即识的差别。然而，由于意界具有意门出离与进入的入口状态，应知它缺乏了知的差别，因此也不称为意识。因为那个识不是从意生起的、不是意的缘，也不是作为意的缘而从意生起的，而是见等的缘，并且由见等生起，是它们的前行与随行。之所以不说‘正思惟’，是因为不像大果报心那样具有能生相似性。因为在那里，从三因生起的，即使二因生起，也与正思惟等相似，因为有因。在‘五识流’中，如同熟诵经典的人，在诵经流中不会觉察到某个或某些诵出的文句，同样，如来并非没有不觉察，但五识流中禅支的缺失并非此处不说的原因。如果紧接着就解说，是因为落入该流；否则，后面两种意识界就不会落入该流。因此，如同五识一样，由于无因、缺乏道缘，以及虽然存在寻伺，但禅支法羸弱，如同在五识中一样不计入，所以是落入五识流。正因为如此，即使在无因唯作三心中，禅支虽强，在摄法阶段也未列出；但在发趣论中，仅就禅缘的作用而言，这些羸弱的寻伺在此被说为禅缘。
455. Aññesaṃ cittānaṃ sabhāvasuññatasabbhāvā manodhātubhāvo āpajjatīti ce? Na, visesasabbhāvā. Cakkhuviññāṇādīnañhi cakkhādinissitatā cakkhādīnaṃ savisayesu dassanādippavattibhāvatā ca viseso. Manoviññāṇassa pana anaññanissayamanopubbaṅgamatāya aññanissayaviññāṇassa anantarapaccayattābhāvena manodvāraniggamanamukhabhāvābhāvato ca sātisayavijānanakiccatā viseso. Tabbisesavirahā manomattā dhātu manodhātūti tividhā manodhātu eva vuccati, na visesamano. Tasmā ettha mano eva dhātu manodhātūti eva-saddo mattasaddattho daṭṭhabbo. Visesanivattanattho hi so viññāṇassāti. Manodvāraniggamanapavesamukhabhāvato pana manodhātuyā vijānanavisesaviraho daṭṭhabbo, tato eva manoviññāṇantipi na vuccati. Na hi taṃ viññāṇaṃ manato pavattaṃ manaso paccayo, nāpi manaso paccayabhūtaṃ manato pavattaṃ, dassanādīnaṃ pana paccayo, tehi ca pavattaṃ tesaṃ purecaraṃ anucarañcāti. Sammāsaṅkappoti avacanaṃ mahāvipākānaṃ viya janakasadisattābhāvato. Tattha hi tihetukato duhetukampi uppajjamānaṃ sammāsaṅkappatādīhi sadisaṃ sahetukatāyāti. Pañcaviññāṇasoteti ettha yathā paguṇaṃ ganthaṃ sajjhāyanto sajjhāyasote patitaṃ kañci kañci vācanāmaggaṃ na sallakkheti, evaṃ tathāgatassa asallakkhaṇā nāma natthi, na ca pañcaviññāṇasote jhānaṅgābhāvo idha avacanassa kāraṇaṃ. Yadi tadanantaraṃ niddeso taṃsotapatitatā, ito paresaṃ dvinnaṃ manoviññāṇadhātūnaṃ taṃsotapatitatā na siyā. Tasmā pañcaviññāṇānaṃ viya ahetukatāya maggapaccayavirahā ca vijjamānesupi vitakkavicāresu jhānaṅgadhammānaṃ dubbalattā pañcaviññāṇesu viya agaṇanupagabhāvā ca pañcaviññāṇasotapatitatā. Tato eva hi ahetukakiriyattayepi jhānaṅgāni balāni ca saṅgahavāre na uddhaṭāni, jhānapaccayakiccamattato pana paṭṭhāne dubbalānaṃ ettha vitakkādīnaṃ jhānapaccayatā vuttā.
469推度心在获得同一所依的无间缘而生起时，比意界更强，因此它随所缘而领受所缘味，对可意所缘伴有喜，对可意与中舍所缘伴有舍，因为具有殊胜的领受。因此说‘因为此心唯在可意所缘中’等。而确定心虽然也有强力，但因为它转向异类的意，从事于作意的作用，从而停止了异熟生起，不像异熟那样仅是领受，所以在一切处都只伴有舍。同样，五门转向心和意门转向心也因作用而不曾有。
469. Samānavatthukaṃ anantarapaccayaṃ labhitvā uppajjamānaṃ santīraṇaṃ manodhātuto balavataraṃ hotīti taṃ yathārammaṇaṃ ārammaṇarasaṃ anubhavantaṃ iṭṭhe somanassasahagataṃ hoti, iṭṭhamajjhatte upekkhāsahagataṃ sātisayānubhavattā, tasmā ‘‘ayañhi iṭṭhārammaṇasmiṃ yevā’’tiādi vuttaṃ. Voṭṭhabbanaṃ pana satipi balavabhāve vipākappavattiṃ nivattetvā visadisaṃ manaṃ karontaṃ manasikārakiccantarayogato vipāko viya anubhavanameva na hotīti sabbattha upekkhāsahagatameva hoti, tathā pañcadvārāvajjanaṃ manodvārāvajjanañca kiccavasena apubbattā.
164无因善果报之解释已毕。
Ahetukakusalavipākavaṇṇanā niṭṭhitā.
165八大果报心之解释
Aṭṭhamahāvipākacittavaṇṇanā
498在‘无贪是无记根’等句中，于善法方面，在无贪、无嗔等的解说中，已说‘于彼时，无贪、不贪著……乃至……无贪是善根’，‘于彼时，无嗔、不嗔恚……乃至……无嗔是善根’，因此在这里的解说中，‘无贪是无记根’、‘无嗔是无记根’的说法是合理的。然而，在慧根等的解说中，虽也说了‘慧宝、无痴、择法、正见’，但未说‘无痴是善根’。因此，这里不应有‘无痴是无记根’的文句。应知这是为了显示无痴也像无贪、无嗔一样是无记根而说的。‘不令知’是指遮止身、语业门。‘非异熟法’也遮止了意业门。因为异熟法才被称为业门。同样，‘不转起’是指不以布施等福行事的状态转起。以此遮止了福行事对象的差别。
498.Alobhoabyākatamūlantiādīsu kusalapakkhe tāva alobhādosānaṃ niddesesu ‘‘yo tasmiṃ samaye alobho alubbhanā…pe… alobho kusalamūla’’nti (dha. sa. 32), ‘‘yo tasmiṃ samaye adoso adussanā…pe… adoso kusalamūla’’nti (dha. sa. 33) ca vuttattā idhāpi taṃniddesesu ‘‘alobho abyākatamūla’’nti ‘‘adoso abyākatamūla’’nti vacanaṃ yujjeyya. Paññindriyādiniddesesu pana ‘‘paññāratanaṃ amoho dhammavicayo sammādiṭṭhī’’ti (dha. sa. 34, 37) evaṃ tatthapi vuttaṃ, na vuttaṃ ‘‘amoho kusalamūla’’nti. Tasmā idhāpi ‘‘amoho abyākatamūla’’nti pāṭhena na bhavitabbaṃ siyā. Alobhādosānaṃ viya amohassapi abyākatamūladassanatthaṃ panetaṃ vuttanti veditabbaṃ. Aviññattijanakatoti kāyavacīkammadvāranivāraṇaṃ karoti. Avipākadhammatoti manokammadvāranivāraṇañca. Vipākadhammānañhi kammadvāraṃ vuttanti. Tathā appavattitoti dānādipuññakiriyabhāvena appavattito. Etena puññakiriyavatthubhedameva nivāreti.
111‘强力缘’是指不依加行而成就的所缘等缘。在无行等心中，若以任何心造业，当结生无行地、不加功用而现起业、业相、趣相时，即为无行；当有行地、加功用而现起业等时，即为有行。而有分与死心则与结生相似。彼所缘也应视为如同善、不善一样，有无行与有行。为了考察这些的强弱，说‘其中，一切一切知菩萨’等。‘依时间而变异’是指在短寿业多的时间，依该业俱生相续所生的精血之缘、以及日月异常运转等所生的食物等不平等缘，以这些为根而变异。
Balavapaccayehīti payogena vinā nipphannehi ārammaṇādipaccayehi. Asaṅkhārikādīsu hi yena kenaci cittena kamme āyūhite asaṅkhārena appayogena kammakammanimittagatinimittapaccupaṭṭhāne paṭisandhi uppajjamānā asaṅkhārikā hoti, sasaṅkhārena sappayogena kammādipaccupaṭṭhāne sasaṅkhārikā. Bhavaṅgacutiyo pana paṭisandhisadisāva. Tadārammaṇañca kusalākusalāni viya asaṅkhārikaṃ sasaṅkhārikañca daṭṭhabbanti. Etesu balavaṃ dubbalañca vicāretuṃ ‘‘tattha sabbepi sabbaññubodhisattā’’tiādimāha. Kālavasena pana pariṇamatīti appāyukasaṃvattanikakammabahule kāle taṃkammasahitasantānajanitasukkasoṇitapaccayānaṃ taṃmūlakānaṃ candasūriyavisamaparivattādijanitautāhārādivisamapaccayānañca vasena pariṇamati.
168果报摄取说之解释
Vipākuddhārakathāvaṇṇanā
112为了显示从何、有多少果报，以及在何处成熟，而开始果报出起说。‘仅此’是指仅由一思业造作。依二因结生，也有十二种道，即十二种方式。依无因结生，也有无因八种。第二长老不期望无行与有行的有行与无行果报混杂，故说‘十二’等。因为前者的无行、有行是依缘，后者的则是依业。第三长老不期望从三因生起二因，故说‘十’等。
Yato yattako ca vipāko hoti, yasmiñca ṭhāne vipaccati, taṃ dassetuṃ vipākuddhārakathā āraddhā. Etthevāti ekāya cetanāya kamme āyūhiteyeva. Duhetukapaṭisandhivasena dvādasakamaggopi hoti , dvādasakappakāropīti attho. Ahetukapaṭisandhivasena ahetukaṭṭhakampi. Asaṅkhārikasasaṅkhārikānaṃ sasaṅkhārikaasaṅkhārikavipākasaṅkaraṃ anicchanto dutiyatthero ‘‘dvādasā’’tiādimāha. Purimassa hi paccayatosasaṅkhārikaasaṅkhārikabhāvo, itaresaṃ kammato. Tatiyo tihetukato duhetukampi anicchanto ‘‘dasā’’tiādimāha.
113在这果报出起之处，为了确定业与结生的关系，他们采用了‘萨给塔之问’。为了显示果报依业而具有种种功德、过失增盛之相，他们采用了‘增盛之说’。此处‘因之说’是依第一位长老的意趣而说。在第二位长老等的主张中，其差别我将在各处分别解说。由于智慧是生盲等缺失之相的对治，即使三因极其微弱，也能牵引结生，而二因则能牵引，故说‘非无因’。然而，在《无碍解道》中，为了遮止善趣中生盲、聋哑等缺失的无因投生，显示依趣成就的有因投生，而说：‘依趣成就，与智相应者，由哪八种因的缘而有投生？’（《无碍解道》1.232）。由此表明，与智不相应的业，不会产生与智相应的结生。否则，也应说‘由七种因的缘而有投生’。正如在回答与智相应的投生时所说：‘依趣成就，与智相应者，由哪八种因的缘而有投生？在善业速行刹那，三个善因，对彼刹那生起的思，以俱生缘为缘。因此说“以善根为缘而有诸行”。在爱染刹那，两个不善因，对彼刹那生起的思，以俱生缘为缘。因此说“以不善根为缘而有诸行”。在结生刹那，三个无记因，对彼刹那生起的思，以俱生缘为缘。因此说“以名色为缘而有识，以识为缘而有名色”。’
Imasmiṃ vipākuddhāraṭṭhāne kammapaṭisandhivavatthānatthaṃ sāketapañhaṃ gaṇhiṃsu. Kammavasena vipākassa taṃtaṃguṇadosussadanimittataṃ dassetuṃ ussadakittanaṃ gaṇhiṃsu. Hetukittanaṃ idha paṭhamattherassa adhippāyena vuttaṃ. Dutiyattheravādādīsu visesaṃ tattha tattheva vakkhāmi. Ñāṇassa jaccandhādivipattinimittapaṭipakkhabhāvato tihetukaṃ atidubbalampi samānaṃ paṭisandhiṃ ākaḍḍhantaṃ duhetukaṃ ākaḍḍheyyāti ‘‘ahetukā na hotī’’ti āha. Yaṃ pana paṭisambhidāmagge sugatiyaṃ jaccandhabadhirādivipattiyā ahetukaupapattiṃ vajjetvā gatisampattiyā sahetukopapattiṃ dassentena ‘‘gatisampattiyā ñāṇasampayutte katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti’’cceva (paṭi. ma. 1.232) vuttaṃ. Tena ñāṇavippayuttena kammunā ñāṇasampayuttapaṭisandhi na hotīti dīpitaṃ hoti. Aññathā ‘‘sattannaṃ hetūnaṃ paccayā upapatti hotī’’ti idampi vucceyya. Tathā hi ‘‘gatisampattiyā ñāṇasampayutte katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? Kusalassa kammassa javanakkhaṇe tayo hetū kusalā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati kusalamūlapaccayāpi saṅkhārā. Nikantikkhaṇe dve hetū akusalā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati akusalamūlapaccayāpi saṅkhārā. Paṭisandhikkhaṇe tayo hetū abyākatā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpa’’nti vissajjitaṃ ñāṇasampayuttopapattiyaṃ.
114如此，由于存在与智不相应及与智相应的投生，在说了‘依趣成就，与智相应者，由哪七种因的缘而有投生？在善业速行刹那，两个善因……’之后，在其他地方，依前已说的方法，也能作出回答。然而，正如由于未说‘与智相应者，由七种因的缘’，所以与智不相应者不会产生与智相应的结生；同样，由于说了‘依趣成就，与智不相应者，由六种因的缘而有投生’（《无碍解道》1.233），而未说‘由七种因的缘’，便会导致与智相应者也不会产生与智不相应的结生。因为在此处，并非不能在业刹那与爱染刹那各配以三因与二因，而在结生刹那配以二因。但这位长老的意趣可能是：‘此处依显示果报与业相似的方式，其文句是有所保留而说的。’若问：在‘与智相应者，由八种因的缘’处，其文句是否也有保留？答：不，因为微弱的二因业没有能力给予与智相应的果报。然而，三因业在感得无因果报时，如同在感得二因果报时一样，其能力并无障碍。‘所缘应与受一同转换’，这是就推度与彼所缘而说的。因为眼识等对于可意、不可意、中等所缘，由于缺乏详细分别的能力，唯与舍俱；而身识则因所触之差别，唯与乐俱。
Evaṃ ñāṇavippayuttato ñāṇasampayuttupapattiyā ca vijjamānāya ‘‘gatisampattiyā ñāṇasampayutte katamesaṃ sattannaṃ hetūnaṃ paccayā upapatti hoti? Kusalassa kammassa javanakkhaṇe dve hetū kusalā’’ti vatvā aññattha ca pubbe vuttanayeneva sakkā vissajjanaṃ kātunti. Yathā pana ‘‘ñāṇasampayutte sattannaṃ hetūnaṃ paccayā’’ti avacanato ñāṇavippayuttato ñāṇasampayuttā paṭisandhi na hoti, evaṃ ‘‘gatisampattiyā ñāṇavippayutte channaṃ hetūnaṃ paccayā upapatti hoti’’cceva (paṭi. ma. 1.233) vatvā ‘‘sattannaṃ hetūnaṃ paccayā’’ti avacanato ñāṇasampayuttato ñāṇavippayuttāpi paṭisandhi na hotīti āpannaṃ. Etthāpi hi na na sakkā kammanikantikkhaṇesu tayo ca dve ca hetū yojetvā paṭisandhikkhaṇe dve yojetunti. Imassa pana therassa ayamadhippāyo siyā ‘‘kammasarikkhakavipākadassanavasena idha pāṭho sāvaseso kathito’’ti. ‘‘Ñāṇasampayutte aṭṭhannaṃ hetūnaṃ paccayā’’ti etthāpi pāṭhassa sāvasesatāpattīti ce? Na, dubbalassa duhetukakammassa ñāṇasampayuttavipākadāne asamatthattā. Tihetukassa pana ahetukavipaccane viya duhetukavipaccanepi natthi samatthatāvighātoti. Ārammaṇena vedanā parivattetabbāti santīraṇatadārammaṇe sandhāya vuttaṃ. Vibhāgaggahaṇasamatthatābhāvato hi cakkhuviññāṇādīni iṭṭhaiṭṭhamajjhattesu upekkhāsahagatāneva honti, kāyaviññāṇañca sukhasahagatameva paṭighaṭṭanāvisesenāti.
115为了显示在具有特殊性的时刻，彼所缘缘与一切速行俱有的果报转起，故说‘于防护与不防护……已到达者’，因为在其他时刻，并无五识等圆满的果报转起。‘如螃蟹……般进入有分’，以此显示：犹如不从充满田地的、作为进入河流之道的沟渠进入，而通过螃蟹之路等非道进入河流；同样，心在速行之后，当作为进入有分之道的彼所缘未生起时，便无道而进入有分。
Visesavatā kālena tadārammaṇapaccayasabbajavanavatā vipākappavattiṃ dassetuṃ ‘‘saṃvarāsaṃvare…pe… upagatassā’’ti vuttaṃ aññakāle pañcaviññāṇādiparipuṇṇavipākappavattiabhāvā. Kakkaṭaka…pe… bhavaṅgotaraṇanti etena idaṃ dasseti – kedāre pūretvā nadīpavesanamaggabhūtaṃ mātikaṃ appavisitvā kakkaṭakamaggādinā amaggena nadīotaraṇaṃ viya cittassa javitvā bhavaṅgappavesanamaggabhūte tadārammaṇe anuppanne maggena vinā bhavaṅgotaraṇanti.
116在这三个空论中，应审察后采纳第二个。因为，如果在顺受三法中，于缘分别等中，有说‘以习行缘，于道中得二’及‘以非道缘，于习行中得二’，那么也可获得那个空论。然而，如果确定也应是习行缘，那么善与不善也应如此。因为，对于适合获得习行缘的法，没有不被称为习行缘的。但确定的善与不善，并未被称为习行缘。由于有说：‘依善法，善法生起，非以习行缘。依不善法……非以习行缘’（《发趣论》1.1.93），这已被否定了。即使有人说：‘这是依不同受而说的’，即便如此，正如有说：‘转向，对善蕴、不善蕴，以无间缘为缘’（《发趣论》1.1.417），也应说‘以习行缘为缘’。若说因种类不同而未说，那么如同地界不同的欲界对色界等有习行缘，种类不同者也应有，故应如此说。而且，依种类不同者，正如有说：‘转向，对有因蕴，以无间缘为缘’，也应说‘以习行缘为缘’，但并未说。因此，在受三法中，以简略计数，当如此计数：‘以习行缘，于非道中得一；以非道缘，于习行中得一’时，由于确定没有习行缘性，故应如所说那样审察第二个空论。
Etesu tīsu moghavāresu dutiyo upaparikkhitvā gahetabbo. Yadi hi anulome vedanāttike paṭiccavārādīsu ‘‘āsevanapaccayā na magge dve’’ti ‘‘na maggapaccayā āsevane dve’’ti ca vuttaṃ siyā, sopi moghavāro labbheyya. Yadi pana voṭṭhabbanampi āsevanapaccayo siyā, kusalākusalānampi siyā. Na hi āsevanapaccayaṃ laddhuṃ yuttassa āsevanapaccayabhāvī dhammo āsevanapaccayoti avutto atthi. Voṭṭhabbanassa pana kusalākusalānaṃ āsevanapaccayabhāvo avutto. ‘‘Kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati nāsevanapaccayā. Akusalaṃ dhammaṃ…pe… nāsevanapaccayā’’ti (paṭṭhā. 1.1.93) vacanato paṭikkhittova. Athāpi siyā ‘‘asamānavedanānaṃ vasena evaṃ vutta’’nti, evamapi yathā ‘‘āvajjanā kusalānaṃ khandhānaṃ akusalānaṃ khandhānaṃ anantarapaccayena paccayo’’ti (paṭṭhā. 1.1.417) vuttaṃ, evaṃ ‘‘āsevanapaccayena paccayoti’’pi vattabbaṃ siyā, jātibhedā na vuttanti ce? Bhūmibhinnassa kāmāvacarassa rūpāvacarādīnaṃ āsevanapaccayabhāvo viya jātibhinnassapi bhaveyyāti vattabbo eva siyā. Abhinnajātikassa ca vasena yathā ‘‘āvajjanā sahetukānaṃ khandhānaṃ anantarapaccayena paccayo’’ti vuttaṃ, evaṃ ‘‘āsevanapaccayena paccayo’’tipi vattabbaṃ siyā, na tu vuttaṃ. Tasmā vedanāttikepi saṅkhittāya gaṇanāya ‘‘āsevanapaccayā na magge ekaṃ, na maggapaccayā āsevane eka’’nti evaṃ gaṇanāya niddhāriyamānāya voṭṭhabbanassa āsevanapaccayattassa abhāvā yathāvuttappakāro dutiyo moghavāro vīmaṃsitabbo.
117然而，确定（voṭṭhabbana）由于令心路果报相续转向而称为转向（āvajjanā），又由于造作与之不相似的速行而称为作意（manasikāra）。也正因如此，在《发趣论》中并未说“确定为善诸蕴的无间缘为缘”等，而只说“转向”。因此，由于确定不能成为四或五个速行的所缘前生缘，故不能成为色等转向等的缘，这是它的自性。为了显示速行不圆满的第二种无效情况，这或许是合适的，但此点在注释书中未曾提及，故应善加审察。由于有分是速行的随转，所以说“彼所缘即是有分”。《发趣论》中也说：“有因有分对无因有分以无间缘为缘”，以及“无因有分对有因有分以无间缘为缘”。善与不善的果报仅是乐与苦的异熟，并不区分可爱与不可爱，而速行则通过染着与离染等来区分可爱与不可爱，因此说“只有速行才领受所缘之味”。
Voṭṭhabbanaṃ pana vīthivipākasantatiyā āvaṭṭanato āvajjanā, tato visadisassa javanassa karaṇato manasikāro ca. Evañca katvā paṭṭhāne ‘‘voṭṭhabbanaṃ kusalānaṃ khandhānaṃ anantarapaccayena paccayo’’tiādi na vuttaṃ, ‘‘āvajjanā’’icceva vuttaṃ. Tasmā voṭṭhabbanato catunnaṃ vā pañcannaṃ vā javanānaṃ ārammaṇapurejātaṃ bhavituṃ asakkontaṃ rūpādiāvajjanādīnaṃ paccayo bhavituṃ na sakkoti, ayametassa sabhāvoti javanāpāripūriyā dutiyo moghavāro dassetuṃ yutto siyā, ayampi aṭṭhakathāyaṃ anāgatattā suṭṭhu vicāretabbo. Bhavaṅgassa javanānubandhanabhūtattā ‘‘tadārammaṇaṃ bhavaṅga’’nti vuttaṃ. Paṭṭhāne (paṭṭhā. 3.1.102) ca vuttaṃ ‘‘sahetukaṃ bhavaṅgaṃ ahetukassa bhavaṅgassa anantarapaccayena paccayo’’ti, ‘‘ahetukaṃ bhavaṅgaṃ sahetukassa bhavaṅgassa anantarapaccayena paccayo’’ti ca. Kusalākusalānaṃ sukhadukkhavipākamatto vipāko na iṭṭhāniṭṭhānaṃ vibhāgaṃ karoti, javanaṃ pana rajjanavirajjanādivasena iṭṭhāniṭṭhavibhāgaṃ karotīti ‘‘ārammaṇarasaṃ javanameva anubhavatī’’ti vuttaṃ.
118在没有作者的情况下，如何会有转向等状态生起？为了说明这一点，他们采用了名为五种定律（niyāma）的教理。所谓定律，即是诸法自性作用与缘力之差别。‘给予各自相似的果’即给予各自相称的果。‘给予相似的异熟’意为给予相称的异熟。‘此所依’是单数说明，因以一偈为所依而作。‘世间区域’指如前述之外的其他世间区域。因为被时间、趣、所依、精勤所阻碍的恶业可能不成熟，而非被区域所阻碍。一切知智所依的结生等诸法之定律，即震动一万世界的缘力，是法定律。此即此处所指。以此说明：转向等状态是依定律之力，而非依作者之力。
Avijjamāne kārake kathaṃ āvajjanādibhāvena pavatti hotīti taṃ dassetuṃ pañcavidhaṃ niyāmaṃ nāma gaṇhiṃsu. Niyāmo ca dhammānaṃ sabhāvakiccapaccayabhāvavisesova. Taṃtaṃsadisaphaladānanti tassa tassa attano anurūpaphalassa dānaṃ. Sadisavipākadānanti ca anurūpavipākadānanti attho. Idaṃ vatthunti ekavacananiddeso ekagāthāvatthubhāvena kato. Jagatippadesoti yathāvuttato aññopi lokappadeso. Kālagatiupadhipayogapaṭibāḷhañhi pāpaṃ na vipacceyya, na padesapaṭibāḷhanti. Sabbaññutaññāṇapadaṭṭhānapaṭisandhiyādidhammānaṃ niyāmo dasasahassikampanapaccayabhāvo dhammaniyāmo. Ayaṃ idha adhippetoti etena niyāmavasena āvajjanādibhāvo, na kārakavasenāti etamatthaṃ dasseti.
119在此处，即十六种异熟之说处。以十二支可转动的管道之喻，并非就十二心于一门、一所缘中共同作用而说，而是就十二心于一门中各作自作用而说。为显示无因结生者于相似速行之后生起无因彼所缘，故说：“四种二因善心中，某一速行……安住”。然而，对于无因结生者，当三因速行生起时，由结生业所生的无因彼所缘并未被否定。同样，对于二因结生者，在三因速行之后，二因彼所缘也应视为未被否定。再者，圆满异熟的显示是依结生业之力，这仅是它的一个例证而已。因此，对于转起异熟，一个三因等业所生的十六种异熟心等，应依所说之理加以连接。所以，由某一业所生的众多彼所缘在转起时，由于没有业的差别，它因那些作为其随转的、名为速行的诸缘之差别而成为殊胜。因此，此彼所缘的定律是依速行而说，并非依由种种业所生而说。也正因如此，在《发趣论》中说：“观有因蕴为无常、苦、无我。善与不善灭后，无因异熟生起为彼所缘”，这是在智之后的无因彼所缘；又说：“善与不善灭后，有因异熟生起为彼所缘”，这是在无间之后的有因彼所缘。而且，并未以“此未被那位长老所示”为由而加以否定。
Imasmiṃ ṭhāneti soḷasavipākakathāṭhāne. Dvādasahi vāhetabbā nāḷiyantopamā na dvādasannaṃ cittānaṃ ekasmiṃ dvāre ekārammaṇe saha kiccakaraṇavasena vuttā, atha kho dvādasannaṃ ekasmiṃ dvāre sakiccakaraṇamattavasena. Ahetukapaṭisandhijanakasadisajavanānantaraṃ ahetukatadārammaṇaṃ dassento ‘‘catunnaṃ pana duhetukakusalacittānaṃ aññatarajavanassa…pe… patiṭṭhātī’’ti āha. Ahetukapaṭisandhikassa pana tihetukajavane javite paṭisandhidāyakena kammena ahetukassa tadārammaṇassa nibbatti na paṭisedhitā. Evaṃ duhetukapaṭisandhikassapi tihetukānantaraṃ duhetukatadārammaṇaṃ appaṭisiddhaṃ daṭṭhabbaṃ. Paripuṇṇavipākassa ca paṭisandhijanakakammassa vasenāyaṃ vipākavibhāvanā tassā mukhanidassanamattamevāti pavattivipākassa ca ekassa tihetukādikammassa soḷasavipākacittādīni vuttanayena yojetabbāni. Tasmā yena kenaci kammunā ekena anekaṃ tadārammaṇaṃ pavattamānaṃ kammavisesābhāvā yesaṃ taṃ anubandhabhūtaṃ, tesaṃ javanasaṅkhātānaṃ paccayānaṃ visesena visiṭṭhaṃ hotīti javanenāyaṃ tadārammaṇaniyāmo vutto, na nānākammunā nibbattamānassa vasena. Evañca katvā paṭṭhāne (paṭṭhā. 3.1.98) ‘‘sahetuke khandhe aniccato dukkhato anattato vipassati. Kusalākusale niruddhe ahetuko vipāko tadārammaṇatā uppajjatī’’ti ñāṇānantaraṃ ahetukatadārammaṇaṃ, ‘‘kusalākusale niruddhe sahetuko vipāko tadārammaṇatā uppajjatī’’ti akusalānantarañca sahetukatadārammaṇaṃ vuttaṃ, na ca ‘‘taṃ etena therena adassita’’nti katvā tassa paṭisedho kato hotīti.
120然而，所谓“由速行……彼善”是就善而说，这是因不善没有与善相似的果报而说的。至于有行与无行的决定，若就彼而说，则在不善中，彼亦非不合理。所谓“无有此事”，是就决定等而言，当如理或非如理作意转向时，并无非如理或如理作意的确定，依此而说。
Yaṃpana javanena…pe… taṃ kusalaṃ sandhāya vuttanti idaṃ kusalassa viya akusalassa sadiso vipāko natthīti katvā vuttaṃ. Sasaṅkhārikāsaṅkhārikaniyamanaṃ pana sandhāya tasmiṃ vutte akusalepi na taṃ na yujjatīti. Aṭṭhānametanti idaṃ niyamitādivasena yoniso ayoniso vā āvaṭṭite ayoniso yoniso vā vavatthāpanassa abhāvaṃ sandhāya vuttaṃ.
121所谓“被否定”，是以“未说即是否定”而说的。由欲贪所生的业，不会产生领受广大与出世间的异熟，因此应知在那里没有彼所缘。当所缘呈现时，倾向于该所缘的有分生起转向，因此转向因倾向于所缘而生起。然而，有分在任何时候都倾向于自己的所缘，所以即使成为其他识的缘，若没有转向，它也因倾向于自己的所缘而生起，而非其他。所谓“由惯习”，是指过去曾无转向而多次生起。所谓“由惯行”，是指在呈现的所缘与结生所缘上，过去曾多次令其生起。或者，“由惯习”是说为补特伽罗所串习的状态；“由惯行”是说其自身多次转起的状态。“非想非非想处是灭尽的无间缘”，这是就紧接着灭尽定之后即触证灭尽而说，并非如无色蕴那样，说灭尽具有无间缘的状态。然而，非想非非想处没有任何是无需加行而生起的。加行转向即是它的转向，因此，如同其他心一样，此心也应有转向。
Paṭisiddhanti avacanameva paṭisedhoti katvā vuttaṃ. Kāmataṇhānibbattena kammunā mahaggatalokuttarānubhavanavipāko na hotīti tattha tadārammaṇābhāvo veditabbo. Āpāthagate visaye tanninnaṃ bhavaṅgaṃ āvajjanaṃ uppādetīti āvajjanaṃ visaye ninnattā uppajjati. Bhavaṅgaṃ pana sabbadā savisaye ninnamevāti visayantaraviññāṇassa paccayo hutvāpi tadabhāvā vinā āvajjanena savisaye ninnattāva uppajjati. Ciṇṇattāti āvajjanena vinā bahulaṃ uppannapubbattā. Samudācārattāti āpāthagate visaye paṭisandhivisaye ca bahulaṃ uppāditapubbattā. Ciṇṇattāti vā puggalena āsevitabhāvo vutto. Samudācārattāti sayaṃ bahulaṃ pavattabhāvo. Nirodhassa anantarapaccayaṃ nevasaññānāsaññāyatananti idaṃ tadanantarameva nirodhaphusanaṃ sandhāya vuttaṃ, na arūpakkhandhānaṃ viya nirodhassa anantarapaccayabhāvaṃ. Nevasaññānāsaññāyatanaṃ pana kiñci parikammena vinā uppajjamānaṃ natthi. Parikammāvajjanameva tassa āvajjananti aññassa viya etassapi sāvajjanatāya bhavitabbaṃ.
122然而，此处应理解如下意趣：非想非非想处并非在灭尽定的无间缘状态下具有倾向性，在其他地方所见的是它生起时具有非彼事遍作，但它仍然成为灭尽定的无间缘，并且如此生起。同样，如前所述的意识界，即使没有无转向的生起，也没有倾向等状态，却无转向地生起。如此成立后，才说‘圣道心之后有道果心’。因为如果这是针对没有以涅槃为所缘的转向而说，那么种姓心和净化心应成为例证，因为它们本身就成就了这些心的无转向性。在果等至时，由于有‘小所缘、大所缘、随顺是果等至的无间缘’这样的说法，因为缺少相同所缘的转向，所以‘道心之后有果心’，这样果等至心不应被排除。然而，种姓心和净化心虽然在涅槃上未串习、未现行，它们只是在其他所缘上串习现行。而果等至心在道心路之后有彼事遍作的存在，因此未被纳入。随顺之后，果等至心是串习现行的，不像非想非非想处之后道心之后那样没有彼事遍作，因此‘从灭尽定出定者’这一例证。然而，没有所缘则不生起，这是为了通过提问‘它没有大所缘性’而确定所缘而说的。
Ayaṃ panetthādhippāyo daṭṭhabbo – nevasaññānāsaññāyatanassa na nirodhassa anantarapaccayabhāve ninnāditā aññattha diṭṭhā atadatthaparikammabhāve ca uppattiyā, atha ca taṃ tassa anantarapaccayo hoti, tathā ca uppajjati. Evaṃ yathāvuttā manoviññāṇadhātu asatipi nirāvajjanuppattiyaṃ ninnādibhāve nirāvajjanā uppajjatīti. Evañca katvā ‘‘ariyamaggacittaṃ maggānantarāni phalacittānī’’ti idaṃ vuttaṃ. Yadi hi nibbānārammaṇāvajjanābhāvaṃ sandhāyetaṃ vuttaṃ siyā, gotrabhuvodānāni nidassanāni siyuṃ teheva etesaṃ nirāvajjanatāsiddhito. Phalasamāpattikāle ca ‘‘parittārammaṇaṃ mahaggatārammaṇaṃ anulomaṃ phalasamāpattiyā anantarapaccayena paccayo’’ti vacanato samānārammaṇāvajjanarahitattā ‘‘maggānantarāni phalacittānī’’ti evaṃ phalasamāpatticittāni na vajjetabbāni siyuṃ, gotrabhuvodānāni pana yadipi nibbāne ciṇṇāni samudācārāni ca na honti, ārammaṇantare ciṇṇasamudācārāneva. Phalasamāpatticittāni ca maggavīthito uddhaṃ tadatthaparikammasabbhāvāti tesaṃ gahaṇaṃ na kataṃ, anulomānantarañca phalasamāpatticittaṃ ciṇṇaṃ samudācāraṃ, na nevasaññānāsaññāyatanānantaraṃ maggānantarassa viya tadatthaparikammābhāvāti ‘‘nirodhā vuṭṭhahantassā’’ti tañca nidassanaṃ. Ārammaṇena pana vinā nuppajjatīti idaṃ etassa mahaggatārammaṇattābhāvā pucchaṃ kāretvā ārammaṇaniddhāraṇatthaṃ vuttaṃ.
123‘在此’是指在异熟论中。生盲与凳子、蛇的譬喻是为了显示异熟没有依止则不能转起。‘执取境’这是为了显示眼等根在执取各自境时，眼识等异熟的作用。‘依止于义’是为了显示眼等根的见等义，以及正是此异熟的依止义。‘唯依心所依处’意思是：如同之前的心依于心所依处、随顺于净色依处且有不同的所缘，有分心并非如此，它没有依处和所缘的差别，唯独依于心所依处而转起。‘以心色为依处’在此也应理解为随顺于其他依处的意趣。因为如同蜘蛛上丝，依净色依处的心如同蜘蛛上丝，随顺于彼的其余心如同依丝行走等。如同丝被触动与蜘蛛移动同时发生，为了说明净色被触动与有分心转动同时发生，故说‘一一……乃至……来’。
Tatthāti vipākakathāyaṃ. Jaccandhapīṭhasappiupamānidassanaṃ vipākassa nissayena vinā appavattidassanatthaṃ. Visayaggāhoti idaṃ cakkhādīnaṃ savisayaggahaṇena cakkhuviññāṇādivipākassa dassanatthaṃ vuttaṃ. Upanissayato cakkhādīnaṃ dassanādiatthato ca tasseva vipākassa dassanatthaṃ ‘‘upanissayamatthaso’’ti vuttaṃ. Hadayavatthumevāti yathā purimacittāni hadayavatthunissitāni ca pasādavatthuanugatāni ca aññārammaṇāni honti, na evaṃ bhavaṅgaṃ, taṃ panetaṃ vatthārammaṇantararahitaṃ kevalaṃ hadayavatthumeva nissāya pavattatīti vuttaṃ hoti. Hadayarūpavatthukanti idhāpi aññavatthānugatanti adhippāyo veditabbo. Makkaṭakassa hi suttārohaṇaṃ viya pasādavatthukaṃ cittaṃ, suttena gamanādīni viya tadanugatāni sesacittānīti. Suttaghaṭṭanamakkaṭakacalanāni viya pasādaghaṭṭanabhavaṅgacalanāni saha hontīti dīpanato ‘‘ekekaṃ…pe… āgacchatī’’tipi dīpeti.
124‘有分转动之时’这是将如同守门人的眼识等、如同擦脚人的转向、如同取相者的无间缘状态，视为有分转动而说的。对于异熟意界等，未见到便作领受等，这是依于紧执、仅执、粗、方、仅知性、仅知钱币性、仅作业、仅共通性而说，并非意指紧执者等没有见到钱币，以及领受等与之相同。应如此理解。
Bhavaṅgassa āvaṭṭitakāloti idaṃ dovārikasadisānaṃ cakkhuviññāṇādīnaṃ pādaparimajjakasadisassa āvajjanassa saññādānasadiso anantarapaccayabhāvo eva bhavaṅgāvaṭṭananti katvā vuttaṃ. Vipākamanodhātuādīnaṃ adisvāva sampaṭicchanādikaraṇaṃ gāḷhaggahaṇamattaputhulacaturassabhāvavijānanamattakahāpaṇabhāvavijānanamattakammopanayanamattasāmaññavasena vuttaṃ, na gāḷhaggāhakādīnaṃ kahāpaṇadassanassa abhāvo taṃsamānabhāvo ca sampaṭicchanādīnaṃ adhippetoti veditabbo.
125‘此是白色’应理解为：由于白色色的显现共通性，眼识完成见的作用。同样，在耳门等中也应以听等作用来配合。因加热作用而有糖块的性质或以糖为用者，称为球状糖。‘依止故’并非指依止缘而说。然而，当某物不存在时某物便不存在，此处的‘依止’是指这个意思。‘依于光明’这也是指有光明时存在，并非指依止缘的状态。‘弱力状态’是指未成为唯作心的缘，自己单独转起的状态。
Paṇḍaraṃetanti paṇḍararūpadassanasāmaññato cakkhuviññāṇameva dassanakiccaṃ sādhetīti dīpanaṃ veditabbaṃ. Evaṃ sotadvārādīsupi yojetabbaṃ savanādivasena. Santāpanavasena guḷasīlo guḷappayojano vā goḷiyako. Upanissayatoti na upanissayapaccayaṃ sandhāya vuttaṃ. Yasmiṃ pana asati yo na hoti, so idha ‘‘upanissayo’’ti adhippeto. Ālokasannissitanti idampi āloke sati sabbhāvaṃ sandhāya vuttaṃ, na upanissayapaccayataṃ. Mandathāmagataṃ nāma kiriyacittassa paccayabhāvaṃ anupagantvā sayameva pavattamānaṃ.
126‘看到无行与有行中的过失’是指：看到业与异熟不应具有相违的本质，即无行业产生有行异熟，有行业产生无行异熟的过失。然而，对于无因心，其在色等上的撞击等作用，并没有与有行相违的本质，因此没有无行性；由于没有与无行相违的本质，也没有有行性。因为两者都不相违，所以允许它们以两种方式生起。‘心决定’是指彼所缘的决定。‘从唯作有五种’……乃至……‘安止’，这是说在唯作速行之后有彼所缘。但在《发趣论》中：‘善、不善灭后，异熟生起为彼所缘’，只说异熟法之后有彼所缘。在《善三法》中：‘有学或凡夫观善为无常’等，只说了善、不善速行之后有彼所缘，未说无记之后，也未在任何处见到唯作之后有彼所缘的说法。既然存在这种情况却不说明，是没有理由的，因此此长老之说应加审察。因为有力的速行如同船，有分如同河流，船牵引河流是合理的；而具有六支舍的寂静状态的唯作速行，如同叶杯，有分如同河流，叶杯不能牵引河流。
Asaṅkhārikasasaṅkhārikesudosaṃ disvāti na kammassa viruddhasabhāvena vipākena bhavitabbanti asaṅkhārikakammassa sasaṅkhārikavipākesu, sasaṅkhārikakammassa ca asaṅkhārikavipākesu dosaṃ disvā. Ahetukānaṃ pana rūpādīsu abhinipātamattādikiccānaṃ na sasaṅkhārikaviruddho sabhāvoti asaṅkhārikatā natthi, asaṅkhārikaviruddhasabhāvābhāvā nāpi sasaṅkhārikatāti ubhayāvirodhā ubhayenapi tesaṃ nibbattiṃ anujānāti. Cittaniyāmanti tadārammaṇaniyāmaṃ. Kiriyato pañcāti imesaṃ…pe… patiṭṭhātīti kiriyajavanānantarañca tadārammaṇaṃ vuttaṃ. Paṭṭhāne (paṭṭhā. 1.3.94) pana ‘‘kusalākusale niruddhe vipāko tadārammaṇatā uppajjatī’’ti vipākadhammadhammānameva anantarā tadārammaṇaṃ vuttaṃ. Kusalattike ca ‘‘sekkhā vā puthujjanā vā kusalaṃ aniccato’’tiādinā (paṭṭhā. 1.1.406) kusalākusalajavanameva vatvā tadanantaraṃ tadārammaṇaṃ vuttaṃ, na abyākatānantaraṃ, na ca katthaci kiriyānantaraṃ tadārammaṇassa vuttaṭṭhānaṃ dissati. Vijjamāne ca tasmiṃ avacane kāraṇaṃ natthi, tasmā upaparikkhitabbo eso theravādo. Vipphārikañhi javanaṃ nāvaṃ viya nadīsoto bhavaṅgaṃ anubandhatīti yuttaṃ, na pana chaḷaṅgupekkhavato santavuttiṃ kiriyajavanaṃ paṇṇapuṭaṃ viya nadīsototi.
127“Piṇḍajavanaṃ javati”的意思是：将善、不善、唯作的速行汇集起来而说，因此，所说的速行就像被汇集起来一样而说，或者，在一个彼所缘上汇集而显示后，只作为速行而说。然而，在说此汇集速行时，从不善中只取四个舍俱的，如此，十二个舍俱速行就像被汇集起来一样而说。但在《发趣论》中说：“于善喜爱、欢喜，缘彼生起贪。生起见、疑、掉举、忧。于不善灭尽时，果报彼所缘生起”，因此，其余两个在可爱所缘上转起的疑俱、掉举俱的，在善果报彼所缘中也应被汇集。然而，在它们之后，必须是无因果报的彼所缘，而那个（无因果报彼所缘）是以推度方式而取的，所以没有新的可取的。而（它们）不配被汇集到无因中，出于这个意图，所以不汇集。
Piṇḍajavanaṃ javatīti kusalākusalakiriyajavanāni piṇḍetvā kathitānīti tathā kathitāni javanāni piṇḍitāni viya vuttāni, ekasmiṃ vā tadārammaṇe piṇḍetvā dassitāni hutvā javitāneva vuttāni. Imañca pana piṇḍajavanaṃ vadantena akusalato cattāriyeva upekkhāsahagatāni gahetvā dvādasupekkhāsahagatajavanāni piṇḍitāni viya vuttāni. Paṭṭhāne pana ‘‘kusalaṃ assādeti abhinandati, taṃ ārabbha rāgo uppajjati. Diṭṭhi, vicikicchā , uddhaccaṃ, domanassaṃ uppajjati. Akusale niruddhe vipāko tadārammaṇatā uppajjatī’’ti vuttattā itarāni dve iṭṭhārammaṇe pavattavicikicchuddhaccasahagatānipi kusalavipāke tadārammaṇe piṇḍetabbāni siyuṃ. Tesaṃ pana anantaraṃ ahetukavipākeneva tadārammaṇena bhavitabbaṃ, so ca santīraṇabhāveneva gahitoti apubbaṃ gahetabbaṃ natthi. Ahetuke ca piṇḍetabbaṃ nārahantīti adhippāyena na piṇḍetīti.
128然而，在此处，“在三因速行之末”的意思是：在这第二种观点中，为了显示在三因速行之末，三因彼所缘是合理的，因为与速行同类，因为得不到其他的。因为，对于第一位长老所说的不善之后的無因彼所缘，以及善之后的有因彼所缘，若主张在不善之后生起，那么，能生起结生的三因业，即使能产生二因、无因的果报，也不会在三因速行之后产生，这里看不到理由，因此，即使未说，也应如此合理地把握，这是他的意图。或者，在各个长老的观点中，以何种意图说了有行、无行的安立等，就应以那种意图合理地把握，不应以一种意图去搅乱另一种意图，这是意思。“与因相似”的意思是：与能生业的因相似。“将在《大论》中明了”的意思是：以《大论》中出现的圣典，其生起的方式将变得清楚，他以此意图而说。
Tihetukajavanāvasāne panetthāti etasmiṃ dutiyavāde tihetukajavanāvasāne tihetukatadārammaṇaṃ yuttanti dassetuṃ yuttaṃ vadati javanasamānattā, nālabbhamānattā aññassa. Paṭhamattherena akusalānantaraṃ vuttassa ahetukatadārammaṇassa, kusalānantaraṃ vuttassa ca sahetukatadārammaṇassa akusalānantaraṃ uppattiṃ vadantassa hi paṭisandhijanakaṃ tihetukakammaṃ duhetukāhetukaṃ vipākaṃ janayantampi tihetukajavanānantaraṃ na janetīti na ettha kāraṇaṃ dissatīti evaṃ yuttaṃ gahetabbaṃ avuttampīti adhippāyo. Atha vā tasmiṃ tasmiṃ theravāde yena adhippāyena sasaṅkhārāsaṅkhāravidhānādi vuttaṃ, taṃ teneva adhippāyena yuttaṃ gahetabbaṃ, na adhippāyantaraṃ adhippāyantarena āloḷetabbanti attho. Hetusadisamevāti janakakammahetusadisameva. Mahāpakaraṇe āvi bhavissatīti mahāpakaraṇe āgatapāḷiyā pākaṭaṃ uppattividhānaṃ āvi bhavissatīti adhippāyena vadati.
186欲界善果报说之解释已毕。
Kāmāvacarakusalavipākakathāvaṇṇanā niṭṭhitā.
187色界无色界果报说之解释
Rūpāvacarārūpāvacaravipākakathāvaṇṇanā
499“无间”的意思是：没有退失的缘。“行道等差别”是指行道和所缘的差别。例如，生起了苦行道、迟钝通達的禅那后，反复进入者，其禅那即是彼行道。在此未退失时，其果报生起时，理应成为彼行道。然而，欲增上等性，是在彼刹那存在的欲等以增上缘的方式而成为，并非以来临的方式。例如，同一禅那在不同刹那有不同的增上。因为只有第四禅是以四神足的方式修习的，因此，果报不以来临的方式而说欲增上等性。
499.Anantarāyenāti parihānipaccayavirahena. Paṭipadādibhedoti paṭipadārammaṇabhedo. Tathā hi dukkhapaṭipadaṃ dandhābhiññaṃ jhānaṃ uppādetvā punappunaṃ samāpajjantassa taṃ jhānaṃ taṃpaṭipadameva hoti. Etasmiṃ aparihīne tassa vipāko nibbattamāno tappaṭipadova bhavituṃ arahatīti. Chandādhipateyyādibhāvo pana tasmiṃ khaṇe vijjamānānaṃ chandādīnaṃ adhipatipaccayabhāvena hoti, na āgamanavasena. Tathā hi ekameva jhānaṃ nānākkhaṇesu nānādhipateyyaṃ hoti. Catutthajjhānasseva hi caturiddhipādabhāvena bhāvanā hoti, tasmā vipākassa āgamanavasena chandādhipateyyāditā na vuttā.
189色界无色界果报说之解释已毕。
Rūpāvacarārūpāvacaravipākakathāvaṇṇanā niṭṭhitā.
190出世间果报论注释
Lokuttaravipākakathāvaṇṇanā
505如同积聚轮回那样，以渴爱等所造作的世间业，称为“已积聚”。而出世间并非如此，因此不那样说。“以纯粹来临的方式”的意思是：即使存在给予无相、无愿之名的有德所缘，果报也以不执取的方式而显示空等之名，因此是不混杂的，这是意思。从来临的角度，具有空、无愿之名的道，站在自己果报的来临处，给予自己果报三种名称，已如此连接；对于其他，也应同样连接。因为这仅是显示方法。然而，对于有德所缘，具有三种名称的，即使是无常随观之后的道，站在来临处，给予自己果报三种名称，也不被禁止。而对于作用果等至，以观来临的方式获得名称时，不会像道那样获得无相之名。然而，如同道之后的作用果等至也有禅那、行道的差别，在获得空等名称时，也获得无相之名。“未寂静”是指：由于未被任何其他所间隔，针对那种信……乃至……慧的无间缘状态而说。以此显示：欲等也产生与自己无间相似的欲等，作为增上，只产生于已成为增上的，这是阐明此义。
505. Yathā vaṭṭaṃ ācinati, tathā taṇhādīhi abhisaṅkhataṃ lokiyakammaṃ upacitanti vuccati . Lokuttaraṃ pana evaṃ na hotīti tathā na vuttaṃ. Suddhāgamanavasenāti animittāppaṇihitanāmadāyakehi saguṇārammaṇehi vijjamānehipi phalassa suññatanāmadānadīpane aggahitabhāveneva avomissenāti attho. Āgamanato suññatāppaṇihitanāmavato maggassa āgamanīyaṭṭhāne ṭhatvā attano phalassa nāmattayadānaṃ yojitaṃ, itarassapi pana tatheva yojetabbaṃ. Nayamattadassanañhetaṃ. Saguṇārammaṇehi pana nāmattayavato aniccānupassanānantarassapi maggassa āgamanīyaṭṭhāne ṭhatvā attano phalassa nāmattayadānaṃ na nivāritanti. Vaḷañjanakaphalasamāpattiyā ca vipassanāgamanavasena nāmalābhe maggassa viya animittanāmalābho na siyā. Yathā pana maggānantarassa viya vaḷañjanakaphalasamāpattiyāpi jhānapaṭipadābhedo hoti, evaṃ suññatādināmalābhe sati animittanāmañca labhatīti. Avūpasantāyāti idaṃ kenaci aññena anantaritattā tādisāya eva saddhāya…pe… paññāya ca anantarapaccayabhāvaṃ sandhāya vuttaṃ. Tena chandādayopi attano anantarasadisānaṃ chandādīnaṃ uppādakā adhipatibhūtā adhipatibhūte eva uppādentīti imamatthaṃ dīpeti.
555断除烦恼的道，具有正见等，其自性是导向出离的，即使以果，也应以已止息烦恼的导向出离的自性而存在，因此，在果中也说“道支、属于道”。而且，这样做了之后，在《道分别》中，于诸果也举出了八支和五支的道，同样，诸觉支也是如此。“依于道”的意思是：由于与道相似而称为道，针对此义而说。
555. Kilesasamucchedakassa maggassa sammādiṭṭhiādikassa niyyānikasabhāvassa phalenapi paṭippassaddhakilesena niyyānasabhāveneva bhavitabbaṃ, tasmā phalepi ‘‘maggaṅgaṃ maggapariyāpanna’’nti vuttaṃ. Evañca katvā maggavibhaṅge phalesu ca aṭṭhaṅgiko pañcaṅgiko ca maggo uddhaṭo, evaṃ bojjhaṅgāpīti. Maggaṃ upādāyāti maggasadisatāya maggoti imamatthaṃ sandhāyāha.
193出世间果报论注释终了。
Lokuttaravipākakathāvaṇṇanā niṭṭhitā.
194不善果报论注释
Akusalavipākakathāvaṇṇanā
556如轮回般，渴欲等业引生之世间业称为善业。世出世间业则非如是即非如所说。所谓清净境界由无相盖灭，受名号及善相之显现，无论是否显现，果实本质仅为无所有，盖灭其名号显现也。于来临处恪守无所有无相之道，而自身果实以无所有无相之名与他果同样相应，此为名相观所不及。由食相果聚阿毗达摩证，不依名相而发生觉观，故无相无名得亦不以见名而阻碍。于禅道行间虽有分别，然透过无相观察得无相无名。此谓不动入静者之含义，缘于某信且慧等所说之贯续之无间。以此说明诸贪欲等为自身相似同类之起者，故为主宰而生。
556. Iṭṭhaiṭṭhamajjhattesu viya na aniṭṭhaaniṭṭhamajjhattesu santīraṇaviseso atthi, aniṭṭhārammaṇameva pana adhimattaṃ mandañca evaṃ dvidhā vuttaṃ.
196不善果报论注释终了。
Akusalavipākakathāvaṇṇanā niṭṭhitā.
133无记
Kiriyābyākataṃ
198意界心注释
Manodhātucittavaṇṇanā
566“风花”是指虚花。它在未被砍断的树上也不结果，而被砍断的树上的花，反而会在未被砍断的树上结果。同样，即使未断有根的、正在转起的，若不结果，则似风花。而另一个正在转起的，则似被砍断的树花。因为，它在未断有根时，会结果。
566.Vātapupphanti moghapupphaṃ. Taṃ acchinnepi rukkhe na phalati, chinnarukkhapupphaṃ pana acchinne phaleyya. Evaṃ acchinnabhavamūlassapi pavattamānaṃ yaṃ na phalati, taṃ vātapupphasadisaṃ. Itarasseva pana pavattamānaṃ chinnarukkhapupphasadisaṃ. Tañhi acchinne bhavamūle phaleyyāti.
200唯作意识界心注释
Kiriyamanoviññāṇadhātucittavaṇṇanā
568“贪欲已断”是显示此心之前作为缘的转起。而此心是无简择慧的，仅生起单纯的喜。如此，于供养佛塔等中也应如此看待。“正在履行义务”是就履行义务者于触所缘中身门心转起而说。成为五门随转后，就于五门中可得的、作为贪欲断除等省察之因的此转起，在各处说“以此心而成为喜悦者”，故说“如是先在五门中可得”。说了于过去等中无碍的智之后，依“具足此三法的佛陀、世尊的一切身业皆随智转”等语，应审察所说“世尊生起此”之语。无因心由于无根而善安住性不存在，故其力性不圆满，因此在总说品中未说“有定力、有精进力”。正因如此，在无因心的摄集品中，禅支也未列出。因此，在此二无因心中，诸力未被总说、未被摄集。然而，由于精进存在，故较其余无因心为强；又由于此处定与精进仅有如寻等仅为禅那缘一般的力性，故在分说品中说了“定力、精进力”而安立。但因为非善非不善，所以未说正定、邪定，正精进、邪精进，这是意旨。若如此，则在大唯作心中也不应说此，但已说了，因此应知：由于无出离性，未成道缘的定与精进，在此处未被那样说。
568.Loluppataṇhā pahīnāti imassa cittassa paccayabhūtā purimā pavatti dassitā. Idaṃ pana cittaṃ vicāraṇapaññārahitanti kevalaṃ somanassamattaṃ uppādentassa hotīti. Evaṃ cetiyapūjādīsupi daṭṭhabbaṃ. Vattaṃ karontoti idaṃ vattaṃ karontassa phoṭṭhabbārammaṇe kāyadvāracittappavattiṃ sandhāya vuttaṃ. Pañcadvārānugataṃ hutvā labbhamānaṃ sandhāya pañcadvāre eva vā loluppataṇhāpahānādipaccavekkhaṇahetubhūtaṃ idameva pavattiṃ sandhāya tattha tattha ‘‘iminā cittena somanassito hotī’’ti vuttanti ‘‘evaṃ tāva pañcadvāre labbhatī’’ti āha. Atītaṃsādīsu appaṭihataṃ ñāṇaṃ vatvā ‘‘imehi tīhi dhammehi samannāgatassa buddhassa bhagavato sabbaṃ kāyakammaṃ ñāṇānuparivattī’’tiādivacanato (mahāni. 156 atthato samānaṃ) ‘‘bhagavato idaṃ uppajjatī’’ti vuttavacanaṃ vicāretabbaṃ. Ahetukassa mūlābhāvena suppatiṭṭhitatā natthīti balabhāvo aparipuṇṇo, tasmā uddesavāre ‘‘samādhibalaṃ hoti, vīriyabalaṃ hotī’’ti na vuttaṃ. Tato eva hi ahetukānaṃ saṅgahavāre jhānaṅgāni ca na uddhaṭāni. Teneva imasmimpi ahetukadvaye balāni anuddesāsaṅgahitāni. Yasmā pana vīriyassa vijjamānattā sesāhetukehi balavaṃ, yasmā ca ettha vitakkādīnaṃ jhānapaccayamattatā viya samādhivīriyānaṃ balamattatā atthi, tasmā niddesavāre ‘‘samādhibalaṃ vīriyabala’’nti vatvā ṭhapitaṃ. Yasmā pana neva kusalaṃ nākusalaṃ, tasmā sammāsamādhi micchāsamādhīti, sammāvāyāmo micchāvāyāmoti ca na vuttanti adhippāyo. Evaṃ sati mahākiriyacittesu ca etaṃ na vattabbaṃ siyā, vuttañca, tasmā sammā, micchā vā niyyānikasabhāvābhāvato maggapaccayabhāvaṃ appattā samādhivāyāmā idha tathā na vuttāti daṭṭhabbā.
574根上下智、意乐随眠智、一切知智、无碍智——这些在此之后生起；双神变、大悲定智——这些在此之后生起，以已生起的遍作无间，唯于此所转向的所缘中转起，故说“六……取……”。因所缘广大，如大龙象般为大，故称大龙象。
574. Indriyaparopariyattaāsayānusayasabbaññutānāvaraṇañāṇāni imassānantaraṃ uppajjamānāni yamakapāṭihāriyamahākaruṇāsamāpattiñāṇāni ca imassa anantaraṃ uppannaparikammānantarāni iminā āvajjitārammaṇeyeva pavattantīti āha ‘‘cha…pe… gaṇhantī’’ti. Mahāvisayattā mahāgajo viya mahantanti mahāgajaṃ.
203色界、无色界唯作心之解释
Rūpāvacarārūpāvacarakiriyacittavaṇṇanā
577577. 现在，已生起的诸唯作心应当了知——应如此作连结。“自身”是指五蕴。
577. Idāni yāni kiriyāni jātāni, tāni veditabbānīti evaṃ yojanā kātabbā. Attabhāvoti pañcakkhandhā vuccanti.
205心生起品之解释已毕。
Cittuppādakaṇḍavaṇṇanā niṭṭhitā.