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5. 第五地

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5. 第五地
5. Pañcamabhūmi
4343. 那么，何为「言语分解」？所谓「言语」是指由十六音节组成且有字母区分的表达。这里所说的是最初的讲说句子。此处的偈语无论是善行、恶行，抑或真实、合真实者，都是如实或合真实地表达。什么是讲说？经文中称为审察讲说。譬如正觉圣谛的阐述，其中涉及四谛，即世间的真实，分为普遍真理与非常真理。又有十八种句子，其中关于苦的有七句，是以身心的苦、心的烦恼、身体的不适、喜乐的分别断裂以及不和合、相弃离三种集聚为分别对象。那里有三种聚合（相聚）特性，即：苦感受之生起为聚合特性；因行为积累所生苦为聚合特性；因变化而生苦又是一种聚合特性；苦本身即为苦。此三聚合特性在三种感受基上，即不苦不乐的感受、生聚合苦感受和因变化而生的快乐及苦感受对应于不一样的聚合特性。对苦感受、与苦相关的聚合感受，在这九十八句及十六句中所说明的，第一组七句之苦感受必须被考察，十一句的苦德能够明显被表达。生起之标志为「起生」，灭则为「灭」，「灭」详述十五句，这样将普通与非常真理在七组、十组句，三类观念的僧团法义下，结合十八种和十六种讲说内容的差别展开审查。如此如实地阐述，就是所谓讲说。
43. Tattha katamo hāravibhaṅgo? Yattha soḷasa hārā akkharaso bhedaṃ gacchanti. Tattha ādimhi desanāhāro. Tattha ayaṃ gāthā kusalā vā akusalā vā saccāni vā saccekadeso vā. Kiṃ desitanti? Sutte vīmaṃsā desanāhāro. Yathā ariyasaccāni nikkhepo cattāri saccāni sādhāraṇāni asādhāraṇāni ca. Yāni ca aṭṭhārasa padāni dukkhato satta padāni saṅkhepena kāyikena cetasikena dukkhena, appiyasampayogena piyavippayogena ca tīhi ca saṅkhatāhi. Tattha tīṇi saṅkhatalakkhaṇāni tisso dukkhatā uppādo saṅkhatalakkhaṇaṃ, saṅkhāradukkhatāya dukkhatā ca saṅkhatalakkhaṇaṃ, vipariṇāmadukkhatāya dukkhatāti aññathatthaṃ ca saṅkhatalakkhaṇaṃ, dukkhadukkhatāya ca dukkhatā, imesaṃ tiṇṇaṃ saṅkhatalakkhaṇānaṃ tīsu vedanābhūmīsu adukkhamasukhā vedanā uppādo saṅkhatalakkhaṇaṃ, saṅkhāradukkhatāya ca dukkhatā tayo saṅkhatalakkhaṇaṃ, sukhā vedanāya ca vipariṇāmadukkhatāya ca dukkhatāti aññathattaṃ saṅkhatalakkhaṇaṃ, dukkhāvedanā dukkhadukkhatā ca dukkhatā imamhi imesu navapadesu paṭhamakesu sattasu padesu soḷasasu padesu dukkhā pariyesitabbā, ekādasa dukkhatāya ca lakkhaṇaṃ niddese niddiṭṭhaṃ. Pātubhāvalakkhaṇā jātiyā ca pātubhāvacutilakkhaṇo cutoti vitthārena pannarasapadāni kattabbāni, evaṃ sādhāraṇāni asādhāraṇāni ca sattasu dasasu padesu saññāsa tividhe ca sāsanappaṭṭhāne aṭṭhārasavidhesu ca suttādhiṭṭhānesu dasavidhesu ca suttavidheyyesu soḷasavidhesu ca hāresu ekavīsatividhāya ca pavicayavīmaṃsāyāti idaṃ desitaṃ. Yathābhūtañca desitanti, ayaṃ vuccati desanāhāro.
4444. 那么，何为名为「内容」的分解？
44. Tattha katamo vicayo hāro?
3「句子」是问题和问询，问「前文为何」，「后文是什么？」
Padaṃ pañhā ca pucchā ca, kiṃ pubbaṃ kiñca pacchimaṃ;
4其应答为：「是内容」，内容即为分解，这就是明显阐明的。
Anugīti sā ca vicayo, hāro vicayoti niddiṭṭho.
3「句子」是第一的「句子」。其义何在？世尊被长者阿耆多问及时，必须对其所问的词句做出恰当回答。那些被问及的词句、句子有多少，包含哪些意涵，怎样区分它们在世间活动中的用法，是此诗歌中以四句为数来说明的。于是对被世尊答复的各句的澄清就是所谓「句子」。
Padanti paṭhamaṃ padaṃ. Tassa ko attho? Yaṃ bhagavā puṭṭho āyasmatā ajitena taṃ gahetabbaṃ, katipadāni puṭṭhāni yathākiṃ kenassu nivuto lokoti gāthā, imāni katipadāni cattāri iti visajjanāya pucchā. Yattakehi padehi bhagavatā visajjitāni padāni iti pucchāya ca yā padānaṃ saṅkāsanā, idaṃ vuccati padanti.
4「问题」指这四句。问题有多少？有一、二或更多，但这里四句为一整体问题，意涵不同的字母呈现出多数不同词句，实则都询问同一意义。这四句是同义不同形式的一个问题。何者谓「世界」？指询问「世界」涵义、牵系、解释与所依，为什么「世界」不消失，为何如此等。为何世尊被问及？因世间充满烦恼、贪欲、见失、不善行为的浊乱所生疑惑。故而以无明为依、以贪欲为依、以各种烦恼等恶因为依而问。「无明」即为无知；「贪欲」意指贪爱；「大恐怖」表示恶业果报的来临；「耳根」之意为感受有苦等，世尊并未阐述这些具体应验缘由，而是回答这一层面。所以问题是一个单一问题，但其四种表达具有四种语法性质：统一表意、细分表意、反复表意、确定表意。比如，眼根无常作为单一定义，眼所缘不常为细分，眼为眼根是反复疑问，眼即如来是确定认定。除此之外，没有其他眼的说法。如此世尊被问之问题实质上是世间的烦恼，依烦恼的三类、贪欲、见失、恶行为烦恼。因而，依无明提出世界之问，即说「世界为依」，依此故三句不同含义表达的一问，称为「句子」为问，因词法不同而有多种表达法，包括叙述、区分、询问、断定四种体式。此即世尊被问世间所扰乱之理，故称之为「问」。
Pañhāti imāni cattāri padāni. Kati pañhā? Eko vā dve vā taduttari vā imāni cattāri padāni eko pañho, atthānuparivatti byañjanaṃ hoti, sambahulānipi padāni ekamevatthaṃ pucchati. Imāni cattāri padāni anuparivattīni taṃ byañjanena eko pañhova hoti. Kenassu nivuto lokoti lokaṃ sandhāya pucchati, kenassu nappakāsati kissābhilepanaṃ brūsīti taṃyeva pucchati. Kiṃsu tassa mahabbhayanti taṃyeva pucchati. Evaṃ atthānuparivatti byañjanaṃ eko pañho hoti, so pañho catubbidho ekaṃsabyākaraṇīyo vibhajjabyākaraṇīyo paṭipucchābyākaraṇīyo ṭhapaniyoti. Tattha cakkhu aniccanti ekaṃsabyākaraṇīyo, yaṃ aniccaṃ taṃ dukkhanti vibhajjabyākaraṇīyo, siyā aniccaṃ na cakkhu, yānipi āyatanāni ca na cakkhu, tānipi aniccanti na cakkhuyeva, ayaṃ vibhajjabyākaraṇīyo, yaṃ cakkhu taṃ cakkhundriyaṃ neti paṭipucchābyākaraṇīyo, taṃ cakkhu tathāgatoti ṭhapaniyo. Aññatra cakkhunāti ṭhapaniyo pañho. Idaṃ pañhaṃ bhagavā kiṃ pucchito, lokassa saṃkileso pucchito. Kiṃ kāraṇaṃ? Tividho hi saṃkileso taṇhāsaṃkileso ca diṭṭhisaṃkileso ca duccaritasaṃkileso ca. Tattha avijjāya nivutoti avijjaṃ dasseti, jappāti taṇhaṃ dasseti, mahabbhayanti akusalassa kammassa vipākaṃ dasseti, sotaṃ nāma sukhavedanīyassa kammassa dukkhavedanīyo vipāko bhavissatīti netaṃ ṭhānaṃ vijjatīti bhagavā visajjeti, catūhi yo padehi avijjāya nivuto lokoti…pe… evaṃ vuccati.
4545. 其后，世尊问及更深之事，听者人人悉能闻受，咏诵偈语。世尊以两个句节来释说此四句偈。
45. Taduttari paṭipucchati, savanti sabbadhi sotāti gāthā, cattāri padāni pucchati taṃ bhagavā dvīhi padehi visajjeti.
8所谓句节者，即世间所闻，而此乃防止其障碍之法；
Yāni sotāni lokasmiṃ, sati tesaṃ nivāraṇaṃ;
9我说应守护诸句节，若聪慧者当予以闭合藏护。
Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare.
6此四句偈用两个句节来释说。所问之「句节」意指污秽世间中的叫声所问；「句节」者，即所说为渴爱之身的六根大量集聚所显的六处所谓叫声，遍及诸处。此六根何者能防止？此句问其放弃渴欲之法。何者能藏护句节？此句问断除习气及心所集起之毒害。世尊于此，分为六道开示正念：行者若得正知而常住此正念之门，则其六根即得悉心守护。对其所守之根所生之观察，此正见乃断除愚痴，尔时世间即致于绝断、完全的断除。由是，即便句节密闭守护，世尊复问更深之事。
Imāni cattāri padāni dvīhi padehi visajjeti. Idaṃ padanti pucchito, tassa saṃkiliṭṭhassa lokassa vodānaṃ pucchito, sotāni cha taṇhākāyā bahulādhivacanena niddiṭṭhā bhavanti sabbehi āyatanehi. Tāni sotāni kena nivāriyantīti pariyuṭṭhānapahānaṃ pucchati, kena sotā pidhīyareti anusayasamugghātaṃ pucchati. Tattha bhagavā chasu dvāresu satiyā deseti, yo hi sampajāno viharati satidovārike ca tassa indriyāni guttāni sambhavanti. Tattha guttesu indriyesu yā yā vipassanā, sā sā tesaṃ tesaṃ sotānaṃ tassā ca avijjāya yo loko nivuto accantapahānāya saṃvattati. Evaṃ sotāni pihitānipi bhavanti tato uttari pucchati.
7慧及念是名色的性质，行者欲了解世尊即应前往询问，方为正道。世尊以单句解说此四句偈。
Paññā ca sati ca nāmarūpassa kho tassa bhagavantaṃ puṭṭhumāgamma katthetaṃ upasammati imāni cattāri padāni bhagavā ekena padena visajjeti.
12世尊说：「若汝不解其问，吾为汝说……」
Yametaṃ pañhaṃ apucchi , ajita taṃ vadāmi te…pe…;
13因识（意识）的断尽，于此得以息灭。
Viññāṇassa nirodhena, etthetaṃ upasammati.
8以此问题询问何事？问无余依涅槃的境界，世尊为无余依涅槃境解说。此中，第一问烦恼，第二问渴爱，第三问有余依涅槃境，第四问无余依涅槃境，继而进一步询问。
Iminā pañhena kiṃ pucchati? Anupādisesanibbānadhātuṃ pucchati, taṃ bhagavā anupādisesāya nibbānadhātuyā visajjeti. Tattha paṭhamena pañhena saṃkilesaṃ pucchati. Dutiyena pañhena vodānaṃ pucchati. Tatiyena pañhena sopādisesanibbānadhātuṃ pucchati. Catutthena pañhena anupādisesanibbānadhātuṃ paṭipucchati tato uttari paṭipucchati.
15那些被分别的法，那些修行者，此处甚多。
Ye ca saṅkhātadhammāse, ye ca sekhā puthū idha;
16对他们我精通此道，问吧，魔王。
Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisa.
9此问有四段。问那些分别的法与阿拉汉、修行者各有多少？此义前后不同。何者为前，何者为后？前者问阿拉汉，后者问修行法。分别法中以何语为分别？阿拉汉称分别，修行者则称『多』。问我精通此义，为世尊所问通用语。对其普遍与特殊问题应当询问，世尊亦予解说。未如此问，先问后答不通，后才解答前问。问已净化，梵行具足者为谁，此问不应污秽。心不垢，放逸及散乱思想世尊断除，此有两种念波不起，如遮盖所示。阿拉汉解说，善法明显具足者也。
Imāni cattāri padāni pucchati. Kati ca pana te pañhe saṅkhātadhammā ca arahantā sekkhā ca? Kiṃ pubbaṃ kiñca pacchimanti ayamattho. Tattha kataraṃ paṭhamaṃ pucchati, kataraṃ pacchā? Arahantaṃ paṭhamaṃ pucchati. Sekkhadhamme tattha kena padena saṅkhātadhammāti arahanto gahitā, puthūti sekkhā gahitā. Tesaṃ me nipakoti sādhāraṇaṃ padaṃ bhagavantaṃ pucchati. Tassa sādhāraṇāni ca asādhāraṇāni ca pañhesu pucchitabbāni. Taṃ bhagavā visajjeti. Na tathā puṭṭhaṃ, paṭhamaṃ puṭṭhaṃ, taṃ pacchā visajjeti. Yaṃ pacchā pucchitaṃ paṭhamaṃ visajjeti. Kiñca idaṃ pucchitaṃ visuddhānaṃ visujjhantānañca kā iriyāti idaṃ pucchi, taṃ kāmesu nābhigijjheyya. Manasānāvilo siyāti pariyuṭṭhānāni vitakkena ca bhagavā nivāreti, dve pana vitakkaanāvilatāya pariyuṭṭhānaṃ, yathā nīvaraṇesu niddiṭṭhaṃ. Kusalā sabbadhammesūti arahantaṃ visajjeti.
10为何渡过波浪诗句，四段问语。正是四问。原因何在？因此义不在变易文字，指示含意若前阿吉他问题，不止一解多解，非唯一，而是皆问，先前已明，正如第四阿吉他问题，此处如实以推究与说明解惑相应。对此，若有人如此问，在此形成未结与已结问答，须以诗句说明解惑。如何解惑？谓世尊解说。以戒为坐镇，人具慧称人。于此禅定培养心力，慧培养智慧。由此推知，放弃定与慧者，乃未结与已结。此中以禅定断贪，以慧断无明。内缘由的贪为未结，外缘的贪为已结。内缘由者有我见，此为未结。外缘由者六十余种见解属外缘，已结。若简略言之，任何内在由者如渴爱与见，为未结；任何外在由者如渴爱与见，为已结。
Kenassu tarati oghanti gāthā, imāni cattāri padāni. Cattāroyeva pañhā. Kiṃ kāraṇaṃ, na hi ettha atthānuparivatti byañjanaṃ yathā paṭhamaṃ ajitapañhesu, tassa na ekaṃsena bahūni visajjanāni, bahukā pañhā, ekova na cāpi, sabbe pucchati, pubbe visajjito, yathā catuttho ajitopañhe, yaṃ ettha yathābhūtaṃ pariyesanāpadabandhena visajjanāyo evaṃ yathābhūtaṃ pariyesati. Yo puna ettha yaṃ evaṃ pucchati tattha ayamākāro pucchanāyaṃ antojaṭā bahijaṭāti gāthā pucchitavisajjanāya maggitabbā. Kathaṃ visajjitāti bhagavāti visajjeti? Sīle patiṭṭhāya naro sapaññoti gāthā. Tattha cittabhāvanāya samathā, paññābhāvanāya vipassanā. Tattha evaṃ anumīyati, ye dhammā samathena ca vipassanāya ca pahīyanti, te ime antojaṭā bahijaṭā. Tattha visajjanaṃ samathena rāgo pahīyati, vipassanāya avijjā. Ajjhattavatthuko rāgo antojaṭā, bāhiravatthuko rāgo bahijaṭā. Ajjhattavatthukā sakkāyadiṭṭhi, ayaṃ antojaṭā. Ekasaṭṭhi diṭṭhigatāni ca bāhiravatthukāni bahijaṭā, yā hi ajjhattavatthukā yā diṭṭhibhāgiyena bhavissati, ayaṃ jaṭā. Tathā saṃkhittena yā kāci ajjhattavatthukā taṇhā ca diṭṭhi ca, ayaṃ antojaṭā. Yā kāci bāhiravatthukā taṇhā ca diṭṭhi ca, ayaṃ bahijaṭā.
11譬如天人问世尊：“四轮九门”之偈。对此，世尊释疑，偈言：“割除缰绳，返转前行”，此乃世尊阐述苦灭之行道。为此释疑，世尊许可，调伏烦恼，此乃依此前偈指示。所谓“四轮”即四足，谓四肢。所谓“九门”即九个门户之意。如“四轮”为四种取，取为缘生有，取灭则有灭。九门则指九种我执，由我见所生之苦，乃生于三界中之三道。三道合而为满，三合连结具五种欲染的贪欲。谓谛中“缰绳”是渴爱得解除。谓“返转”为我慢受止，欲贪乃五恶贪践行之根基。谓灭贪即灭恶，恶为根本渴爱。谓无明根本渴爱，渴爱与见执俱当断除。更有其他种种亦依“四轮”结合而成，无不属于世间轮回转世苦的根源，悉皆当分别废绝。故此偈释明于问答中合而为一。若加细究，以语法顺序逐字释之，即随着世尊所出各字依次解说。
Yathā devatā bhagavantaṃ pucchati ‘‘catucakkaṃ navadvāra’’nti gāthā . Tattha bhagavā visajjeti ‘‘chetvā naddhiṃ varattaṃ cā’’ti gāthā, idaṃ bhagavā dukkhanirodhagāminiṃ paṭipadaṃ visajjeti. Imāya visajjanāya bhagavā anumīyati kilese ettha purimāya gāthāya niddisitabbena. Taṃ hi catucakkanti cattāro vā hatthapādā. Navadvāranti nava vaṇamukhāni. Yathā catucakkanti cattāro upādānā, upādānappaccayā bhavo, upādānanirodhā bhavanirodho. Navadvāranti nava mānavidhā, mānajātikāya hi dukkhaṃ seyyenamhi paraso tīṇi tikāni puṇṇaṃ. Tikena saṃyuttaṃ hi pañcakāmaguṇiko rāgo. Tattha naddhīti taṇhā visajjīyati. Varattanti mānaṃ visajjeti, icchā lobho ca pāpakoti pañcakāmaguṇiko rāgo. Tattha visamalobho pāpakoti niddisiyati samūlataṇhanti. Aññāṇamūlakā taṇhāti aññāṇamūlakā taṇhā, taṇhāya ca diṭṭhiyā ca pahānaṃ. Ye ca puna aññepi keci catucakkayogena teneva kāraṇena ca yujjanti, saṃsāragāmino dhammā sabbe niddisitabbā. Tatthāyaṃ gāthā visajjanā pucchāya ca visajjanāya sameti . Yaṃ yadi sandena atha saha byākaraṇena anugītiyaṃ ca so vicayoti bhagavā yattakāni padāni nikkhipati, tattakehi anugāyati.
4646. 比丘们！具备八支之比丘，应当去往使者处。此八支已宣说完毕。世尊随六个支节而行。
46. Aṭṭhahi , bhikkhave, aṅgehi samannāgato bhikkhu dūteyyaṃ gantumarahati . Imāni aṭṭha padāni nikkhittāni. Chahi padehi bhagavā anugāyati.
21“确实不困苦，不失群中誉声；
‘‘Yo ve na byathati patvā, parisaṃ uggavādiniṃ;
22不毁坏语句，亦不违犯教法；
Na ca hāpeti vacanaṃ, na ca chādeti sāsanaṃ.
23明智稳重言语，应答问事不生嗔怒；
‘‘Asandiddhiṃ ca bhaṇati, pucchito na ca kuppati;
24此即如此比丘，适合前往使者处”。
Sa ve tādisako bhikkhu, dūteyyaṃ gantumarahatī’’ti.
13世尊所安置的语句段落，他便依此予以解释。比丘们，此处世尊具足七个方面的善知识、可亲、可爱、不可轻慢的称号，世尊便以这七个称号作详尽阐述，依次加以说明。多闻者即借此依序解释，有时分开较少句子解释，有时则聚合较多句子解释。此即所谓“七称依次解释”与“逐句分解辨析”，这辨析名为“分解”，即割断。
Tattha pana bhagavā yattakāni padāni nikkhipati, tattakehi anugāyati. Sattahi, bhikkhave, aṅgehi samannāgato kalyāṇamitto piyo garubhāvanīyoti vitthārena, idaṃ bhagavā sattahi padehi anugāyati. Iti bahussutavā anugāyati, appatarakathaṃ padaṃ vā nikkhepo, bahussutavā nava padāni nikkhepo, appatarikā anugītiyā bahutarikā anugāyati. Ayaṃ vuccati te anugīti ca vicayo, ayaṃ vicayo nāma hāro.
14那么，何为合乎理义之“合理割断”？
Tattha katamo yuttihāro?
27答曰：所有割断中，以根本基础和对象所在的领域最为重要；
Sabbesaṃ hārānaṃ, yā bhūmī yo ca gocaro tesaṃ;
28对该对象逐一审察，即为所谓合理割断。
Yuttāyutti parikkhā, hāro yuttīti niddiṭṭho.
15类似十六种割断者，依释法教说法义而成，这是释说。若问此处经文不宜加在一起的异议，便是审察，这就是理义的结合。
Hārānaṃ soḷasannaṃ yathā desanā yathā vicayo yo ca niddisiyati, ayaṃ niddeso. Ayaṃ pucchā suttesu na yujjatīti yā tattha vīmaṃsā, ayaṃ yutti.
16正如因缘众多，事物相互缠结，既有因、亦有缘成相缠，此乃缠结；反之因缘具足亦令众生净化，此为净洁。阿难，行为端正之人无须阐说何为障碍…未曾阐说者，当行此事，此即净化之道。彼净化之因何在？四种戒蕴具足，且四因四缘俱存。善人相交与入正居处，此为烦恼缠累之原因与条件。先世业报果相为条件，借此条件形成自性，乃此因。故戒蕴具因果，此为世俗界之戒行。
Yathā hi sahetū sappaccayā sattā saṃkilissanti, atthi hetu atthi paccayo sattānaṃ saṃkilesāya, sahetū sappaccayā sattā visujjhanti, atthi hetu atthi paccayo sattānaṃ visuddhiyā. Sīlavatā, ānanda, puggalena na veyyākaraṇiyā kinti me vippaṭisāro uppādeyya…pe… abyākaraṇaṃ kattabbaṃ, ayaṃ visuddhiyā maggo. Tassa hetu ko paccayo, sīlakkhandhassa cattāri cattāri hetu ca paccayo ca. Sappurisasaṃsevo yo ca patirūpadesavāso ca, ayaṃ upādāpaccayatā sappaccayo. Yaṃ porāṇakammaṃ assa vipāko paccayo, tāya paccayāya attasammāpaṇidhi, ayaṃ hetu. Iti sīlakkhandho sahetu sappaccayoti idaṃ lokikaṃ sīlaṃ.
17至于超越世间的戒律，其成立有三种根本条件，谓之三根：闻根、精进根、定根。此三根互为缘起。具足闻根与智根，是因缘。依慧断绝烦恼者，戒律由此而生。对于初果入流果者的戒律，此因缘亦成立。由定根之静、喜、欢喜所生者，是因缘。由此缘故，定蕴为生善乐之因，是相互依存的决定条件。修定者实相知见，此即智慧。其远响及内在的正思维，是因缘且为条件。概言即此三法是相应因缘，是成为七法慧的善缘与条件。在七种教理表达中，亦不适合另作他用。此谓正确用法，应作于四大教句之中。
Yaṃ pana lokuttaraṃ sīlaṃ, tassa tīṇi indriyāni paccayo – saddhindriyaṃ vīriyindriyaṃ samādhindriyaṃ – ayaṃ paccayo. Satindriyañca paññindriyañca hetu. Paññāya nibbedhagāminiyā, yaṃ sīlaṃ jāyati. Sotāpannassa ca sīlaṃ tenāyaṃ hetu ayaṃ paccayo. Yaṃ puna samādhino passaddhi ca pīti ca pāmojjaṃ paccayo. Yaṃ sukhaṃ hetu tena samādhikkhandho sahetu sappaccayo. Yaṃ samāhito yathābhūtaṃ pajānāti, ayaṃ paññā. Tassa paratoghoso ajjhattaṃ ca yoniso manasikāro hetu ca paccayo ca, iti ime tayo khandhā sahetū sappaccayā evaṃ satta paññā. Sattabyākaraṇīsu ca suttesu na yujjati. Ayaṃ yuttihāro. So catūsu mahāpadesesu daṭṭhabbo.
4747. 此中何为语句的着眼点？
47. Tattha katamaṃ padaṭṭhānaṃ?
33是那觉者宣说法义，其语法结构之着眼点为法义的所在；
Dhammaṃ deseti jino, tassa ca dhammassa yaṃ padaṭṭhānaṃ;
34至此，凡诸法皆至此为语句之着眼标志。
Iti yāva sabbadhammā, eso hāro padaṭṭhāno.
19此中五种欲行分别为欲贪之语句之根本。其因缘者，根何处生起欲贪，无论已生或将生，皆于五欲之色、受、想、行、识五界内，思考于此五中，谓欲贪之所着根本。言之，即五欲之根本为欲贪的语句条件。五根为色欲贪之根本。心根为存在贪着之根基。五蕴为我见语句的根基。一百六十种见汇为见爱之根基。欲界为欲贪之根本。无色界为无色贪之根本。乐妙识为欲贪之根本。嗔恨识为嗔恨之语句根本。无明识为迷惑之根本。九种激毒分别为嗔恨根本。九种慢恣为慢心根本。乐受为贪着习气根本。苦受为怨恨习气根本。不苦不乐受为无明习气根本。自我及执著谎语为贪之根基。杀生及两舌、恶语皆嗔恨根本。邪见及杂乱语为迷惑根本。存在及享受为我慢根本。外境执著为我慢根本。身之聚合为见执着根本。身之过失为过失根本。身之痼疾为贪着根本。凡一切法，缘起或信解或成习，皆为该语句根本。以此为总摄，此法即生起。
Tattha pañcakāmaguṇā kāmarāgassa padaṭṭhānaṃ. Yesaṃ kesañci kāmarāgo uppajjati uppanno vā uppajjissati vā, etesu yepi pañcasu rūpesu āyatanesu nāññatra etehi kāmarāgassa padaṭṭhānanti. Vuccate, tena pañca kāmaguṇā kāmarāgassa padaṭṭhānaṃ. Pañcindriyāni rūparāgassa padaṭṭhānaṃ. Manindriyaṃ bhavarāgassa padaṭṭhānaṃ. Pañcakkhandhā sakkāyadiṭṭhiyā padaṭṭhānaṃ. Ekasaṭṭhi diṭṭhigatāni diṭṭhirāgassa padaṭṭhānaṃ. Kāmadhātu kāmarāgassa padaṭṭhānaṃ. Arūpadhātu arūparāgassa padaṭṭhānaṃ. Sukhasaññā kāmarāgassa padaṭṭhānaṃ. Byāpādasaññā byāpādassa padaṭṭhānaṃ. Asampajaññatā sammohassa padaṭṭhānaṃ. Nava āghātavatthūni byāpādassa padaṭṭhānaṃ. Navavidhaṃ mānaṃ mānassa padaṭṭhānaṃ. Sukhā vedanā rāgānusayassa padaṭṭhānaṃ. Dukkhā vedanā paṭighānusayassa padaṭṭhānaṃ. Adukkhamasukhā vedanā avijjānusayassa padaṭṭhānaṃ. Attavādupādānañca musāvādo ca lobhassa padaṭṭhānaṃ. Pāṇātipāto ca pisuṇavācā ca pharusavācā ca byāpādassa padaṭṭhānaṃ. Micchattañca samphappalāpo ca mohassa padaṭṭhānaṃ. Bhavaṃ bhogañca vokāro ahaṃkārassa padaṭṭhānaṃ. Bāhirānaṃ pariggaho mamaṃkārassa padaṭṭhānaṃ. Kāyassa saṅgaṃ diṭṭhiyā padaṭṭhānaṃ. Kāyikadoso dosassa padaṭṭhānaṃ. Kāyikakāsāvo lobhassa padaṭṭhānaṃ. Yo yo vā pana dhammo yena yena ārammaṇena uppajjati saccādhiṭṭhānena vā dhammādhiṭṭhānena vā anusayanena vā, so dhammo tassa padaṭṭhānaṃ. Tena sārammaṇena so dhammo uppajjati.
20如人于先句的根本获得后，能生起第二叶后句，后句自然承接。若未得第二叶后句，即生起他句。此为所依。善恶不善及不善不恶等法，若未获此语句根本不运行。如复合法之根基为缘起，此谓语句的根本条件。
Yathā manusso purimassa padassa padaṭṭhānaṃ alabhanto dutiyaṃ padaṃ uddharati, so pacchānupadaṃ saṃharati. Yadi pana yo na dutiyapadassa padaṭṭhānaṃ labhati, aparaṃ padaṃ uddharati. Tassa yo ceso paccayo bhavati. Evaṃ dhammo kusalo vā akusalo vā abyākato vā padaṭṭhānaṃ alabhanto na pavattati. Yathā payuttassa dhammassa yonilābho , ayaṃ vuccati padaṭṭhāno hāro.
48那里，什么是印相（特征）？
48. Tattha katamo lakkhaṇo hāro?
38经上说，若有一种法，其所有法都具此一印相；
Vuttamhi ekadhamme, ye dhammā ekalakkhaṇā tena;
39诸法皆依此而生，这就称为印相。
Sabbe bhavanti vuttā, so hāro lakkhaṇo nāma.
22又说，若修习完善身念（身体观照），恒常不忘身体（身念不忘），如经颂中所说的，身念相关的、感受相关的、心相关的、法相关的念，都归于四念处中一念处。心识不依单一识处而起，反在多处流转；身念中所说的感受、心法，如此身念四念处修持，四念处修习不能圆满完成。如此言说者，即指上述法中诸法之普遍生起，此即称为印相。
Yesañca susamāraddhā, niccaṃ kāyagatāsatīti gāthāya vuttāya kāyagatāsatiyā vuttā vedanāgatā cittagatā dhammagatā ca sati catunnaṃ satipaṭṭhānānaṃ ekena satipaṭṭhānena. Na hi cittaṃ ekasmiṃ viññāṇaṭṭhitiyā pavattati, nānāsu gatīsu pavattati, kāyagatāsatiyā vuttāya vuttā vedanāgatā cittadhammagatā ca. Na hi kāyagatāsatiyā bhāvitāya satipaṭṭhānā cattāro bhāvanāpāripūriṃ na gacchanti. Evaṃ tassadisesu dhammesu vuttesu sabbadhammā vuttā ca bhavanti.
23心之净化，此即为佛陀教法，谓为心法。心中所现性状，称为色。此名为心色，乃苦、圣谛。以此净化者，诸苦生。以净化之法者，即为道。以净化之境者，即为灭。因眼与色相缘起眼识，依此缘起的感受、认识、意念、触缘及专注，五法皆具一印特征，乃起生印特征。若对色生厌弃，则对感受、认识、行（心造作）和识亦生厌弃。如此诸具一印特征法，于一法示现，则诸法皆示现，此称印相。
Sacittapariyodāpanaṃ, etaṃ buddhāna sāsananti gāthā cetasikā dhammā vuttā, citte rūpaṃ vuttaṃ. Idaṃ nāmarūpaṃ dukkhaṃ ariyasaccaṃ. Tato sacittapariyodāpanā yaṃ yaṃ odapeti, taṃ dukkhaṃ. Yena odapeti, so maggo. Yato odapanā, so nirodho. Cakkhuṃ ca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tattha sahajātā vedanā saññā cetanā phasso manasikāro ete te dhammā ekalakkhaṇā uppādalakkhaṇena. Yo ca rūpe nibbindati, vedanāya so nibbindati, saññāsaṅkhāraviññāṇesupi so nibbindati. Iti ye ekalakkhaṇā dhammā, tesaṃ ekamhi dhamme niddiṭṭhe sabbe dhammā niddiṭṭhā honti, ayaṃ vuccati lakkhaṇo hāro.
24那么，什么是四象印？
Tattha katamo catubyūho hāro?
43语辞为言说之主要法门，表示所述内容的助缘及涵意；
Nirutti adhippāyo ca, byañjanā desanāya ca;
44经文义理乃前后相续之衔接，此为四种成就四相结构。
Suttattho pubbāparasandhi, eso hāro catubyūho.
25何为语辞？应当如何探求？如世尊所说，比丘具十一种功能，能迅速通达诸法，既通达意义，亦通达法义，兼通辞义，亦善巧言辞，善巧成人之说，善巧非人之说，善巧过去之说，善巧未来之说，善巧现前之说。其于一法门中能善摄，亦于多法门中善摄。所说者，过去、未来、现在三世皆具足。以言辞、语辞为成人之说、非人之说、过去、未来、现前之说，皆依经文详细明示。此以涵义上之语辞技艺，审查所说所有经文之涵义，若彻底通达，应如此说。此亦非应说，所以叫之为语辞技艺。
Tattha katamā nirutti, sā kathaṃ pariyesitabbā ? Yathā vuttaṃ bhagavatā ekādasahi aṅgehi samannāgato bhikkhu khippaṃ dhammesu mahattaṃ pāpuṇāti, atthakusalo ca hoti, dhammakusalo ca hoti, niruttikusalo ca hoti, itthādhivacanakusalo ca hoti, purisādhivacanakusalo ca, vipurisādhivacanakusalo ca, atītādhivacanakusalo ca, anāgatādhivacanakusalo ca, paccuppannādhivacanakusalo ca. Ekādhippāyena kusalo nānādhippāyena kusalo. Kimhi desitaṃ, atītānāgatapaccuppannaṃ. Itthādhivacanena purisādhivacanena vipurisādhivacanena sabbaṃ yathāsuttaṃ niddiṭṭhaṃ. Taṃ byañjanato niruttikosallato yo yaṃ suttassa suniruttidunniruttitaṃ avekkhati, idaṃ evaṃ niropayitabbaṃ. Idampi na niropayitabbaṃ. Idaṃ vuccate niruttikosallaṃ.
49何谓发端技艺？例如，世尊所说经文全然契合极善之说明，譬如无量劫来苦等，若不疏忽，则至无生涅槃；疏忽则失于死灭时候。此则世尊教示何为发端？即是说，若持戒精进不懈，则是发端技艺。
49. Tattha katamaṃ adhippāyakosallaṃ? Yathādesitassa suttassa sabbassa vāraṃ gacchati imena bhagavatā desitabbanti. Yathā kiṃ appamādo amataṃ padaṃ, pamādo maccuno padanti gāthā. Ettha bhagavato ko adhippāyo? Ye asītimeva ākaṅkhanti te appamattā viharissanti, ayaṃ adhippāyo.
47修习之时不复回旋，彼处不应有恶生；
Yogassa kālaṃ na nivattati yā ca, so na tattha pāpintave bhavanti;
48由受道导引而宣达，净除众烦恼，烦恼断尽而苦了脱。
Vedanāmaggaisinā paveditaṃ, dhutarajāsavā dukkhā pamokkhātā.
27何为世尊的主旨？凡使苦灭除者，即发起精进以断除苦者，此即世尊的主旨。凭此偈文或随阐释所说，依此佛法而修行者，即名为主旨，此称为说法主旨。
Ettha bhagavato ko adhippāyo? Ye dukkhe nāssādakā , te vīriyamārabhissanti dukkhakkhayāyāti. Ayaṃ tattha bhagavato adhippāyo. Iti gāthāya vā byākaraṇena vā desite iminā suttena sādhakā, yo evaṃ dhammānudhammaṃ paṭipajjatīti so adhippāyo, ayaṃ vuccati desanādhippāyo.
28何为前后接续？偈文或经文中的词句，或为多或为少，谓之前后词。其前后词即经文中先前与后续的词语，应当相互接洽。如此相接，即称为前后接续。若一偈文中两三句或其一侧分布者，由于偈文疏显，含义未定，需加阐释。所有检索此处疑难者，其所需界定者乃他方对象。此谓为前后接续。巧妙者解说语句内容即缘起巧说，语义巧说，说法主旨巧说，前后接续巧说。其中所求即偈文欲旨或缘由。若不能识别出处，应当寻求缘由之巧妙，如此方能圆融清楚。凡就缘由、含义、阐释、接续探究不遗余力者，此四合称为释经阐释之纲领。
Tattha katamo pubbāparasandhi? Yaṃ gāthāyaṃ vā suttesu vā padāni asīti tāni bhavanti evaṃ vā evameti tassā gāthāya suttassa vā yāni purimāni padāni yāni ca pacchimakāni , tāni samosāretabbāni. Evaṃ so pubbāparena sandhi ñāyati. Yā ekā samāraddhā gāthā dve tīṇi vā tassa mekadese bhāsitānaṃ abhāsitāhi gāthāhi aniddiṭṭho attho bhavati tadupadhāritabbaṃ. Yaṃva sabbā itissa pariyesamānassa pariyesanā kaṅkhā, tassa vā puggalassa paññattīnaṃ apare pariyesitabbaṃ. Idaṃ vuccate pubbāparena sandhi. Kosallanti vatthuto nidānakosallaṃ. Byañjanato niruttikosallaṃ. Desanādhippāyakosallaṃ. Pubbāparena sandhikosallaṃ. Tattha tassa gāthā pariyesitā nidānaṃ vā. Upalabbhituṃ na attho niddisitabbo vatthuto nidānakosallaṃ atthakosallaṃ imehi catūhi padehi attho pariyesiyanto yathābhūtaṃ pariyiṭṭho hoti. Atha ca sabbo vatthuto vā nidānena vā yo adhippāyo byañjano nirutti sandhi ca anuttaro eso pubbāparena evaṃ suttatthena desitabbaṃ. Ayaṃ catubyūho hāro.
5050条中何为缠绕接续？
50. Tattha katamo āvaṭṭo hāro?
52于一词处，寻求该词余属之词；
Ekamhi padaṭṭhāne, pariyesati sesakaṃ padaṭṭhānaṃ;
53反向缠绕，即名缠绕接续。
Āvaṭṭati paṭipakkhe, āvaṭṭo nāma so hāro.
30如未发觉疏漏者的偈文。此所言疏漏为何？善法退失者。善法退失者为何？不善法摒弃之由头。不善法摒弃为何？烦恼境所摒弃。由疏漏而生贪、瞋、痴、见等要害。其间渴爱、见等四为染污，欲染与生死染及见取染与无明染。意中“义`指见疾之治，谓欲染意冠，生死染纹。色法为欲与生死染所依，名法为见染与无明染所依。”
Yathā kiṃ unnaḷānaṃ pamattānanti gāthāyo. Yaṃ pamādo, idaṃ kissa padaṭṭhānaṃ? Kusalānaṃ dhammānaṃ osaggassa. Kusaladhammosaggo pana kissa padaṭṭhānaṃ ? Akusaladhammapaṭisevanāya. Kissa padaṭṭhānaṃ, kusaladhammapaṭisevanāya? Kissa padaṭṭhānaṃ, kilesavatthupaṭisevanāya? Iti pamādena mohapakkhiyā diṭṭhi avijjā chandarāgapakkhiyā. Tattha taṇhā ca diṭṭhi cattāro āsavā taṇhā kāmāsavo ca bhavāsavo ca diṭṭhāsavo ca avijjāsavo ca. Tattha citte atthīti diṭṭhi cetasikesu niccanti pañcasu kāmaguṇesu ajjhāvahanena kāmāsavo, upapattīsu āsatti bhavāsavo. Tattha rūpakāyo kāmāsavassa bhavāsavassa ca padaṭṭhānaṃ. Nāmakāyo diṭṭhāsavassa avijjāsavassa ca padaṭṭhānaṃ.
31此中言欲火是内在负载者之特征。生死系结之身行系结，是生死火之特征。执着与妄念，是见火之特征。对法的不了解与无明，是无明火之特征。这四火即四种系结，四种取，欲火为欲取，生死火为生死取，见火为见取，无明火为我见取。以此四取为五蕴。其中心续应当舍弃无明火，若心续能对心观照，则此火即于心中除灭。见火当舍，于法中观法，则此火除灭。生死火当舍，因缘感受观苦，则除灭。欲火当舍，五种欲乐中观身，因观身苦真谛。身观苦谛则生起。感受观由五根感受生起，有乐根、苦根、喜根、忧根、舍根，此应以此贪染障作因缘，生起苦之集。心续观以心观心，则生起灭。法观以法观法，则生起道。此四观，令早先嗜睡内心散乱者得现前调伏，使四火尽灭。若能知识目睹必知火灭，苦集灭道为不善法。此理应精细探究。若达此不善法之境界，则反向修不善法，藉摄取妄念染垢亦减少。此谓染垢之除却。亦应探究善法。追求善法之来处。
Tattha alliyanāya ajjhattavāhanaṃ kāmāsavassa lakkhaṇaṃ. Patthanaganthanaabhisaṅkhārakāyasaṅkhāraṇaṃ bhavāsavassa lakkhaṇaṃ, abhiniveso ca parāmāso ca diṭṭhāsavassa lakkhaṇaṃ. Appaṭivedho dhammesu asampajaññā ca avijjāsavassa lakkhaṇaṃ. Ime cattāro āsavā cattāri upādānāni. Kāmāsavo kāmupādānaṃ, bhavāsavo bhavupādānaṃ, diṭṭhāsavo diṭṭhupādānaṃ, avijjāsavo attavādupādānaṃ, imehi catūhi upādānehi pañcakkhandhā. Tattha avijjāsavo citte pahātabbo, so citte cittānupassissa pahīyati. Diṭṭhāsavo dhammesu pahātabbo, so dhammesu dhammānupassissa pahīyati. Bhavāsavo āsattiyā pahātabbo, so vedanāsu vedanānupassissa pahīyati. Kāmāsavo pañcasu kāmaguṇesu pahātabbo, so kāye kāyānupassissa pahīyati. Tattha kāyānupassanā dukkhamariyasaccaṃ bhajati. Vedanānupassanā pañcannaṃ indriyānaṃ paccayo sukhindriyassa dukkhindriyassa somanassindriyassa domanassindriyassa upekkhindriyassa, sattakilesopacāro tena samudayaṃ bhajati. Citte cittānupassanā nirodhaṃ bhajati. Dhammesu dhammānupassanā maggaṃ bhajati. Tenassa catūsu ca dassanena tasseva sabbe pahīyanti, yena niddiṭṭhā paṭhamaṃ unnaḷānaṃ pamattānaṃ tesaṃ vaḍḍhanti āsavā. Jānato hi passato āsavānaṃ khayo dukkhaṃ samudayo nirodho maggo hi akusalā dhammā. Evaṃ pariyesitabbā. Yāva tassa akusalassa gati tato paṭipakkhena akusale dhamme pariyesati tesaṃ kilesānaṃ hārena āvaṭṭati. Ayaṃ vuccate āvaṭṭo hāro. Evaṃ sukkāpi dhammā pariyesitabbā. Akusaladhamme āgamissa.
32彼处染垢之除却，及其除却所得，为根基与变异，具四智，能引向有我见生起之道及其灭道。
Tattha āvaṭṭassa hārassa ayaṃ bhūmi sati upaṭṭhānā ca vipallāsā ca cattāri ñāṇāni sakkāyasamuppādāyagāminī ca paṭipadā sakkāyanirodhagāminī paṭipadā.
51何谓析分之除却？所谓一切须分解、分析之谓除却。譬如某人来去仍为一人，非由言语解释，亦非为问答所能定义即为除却。
51. Tattha katamo vibhatti hāro? Yaṃ kiñci vibhajjabyākaraṇīyaṃ vuccati vibhatti hāro. Yathā kiṃ āgantvā ca puna puggalo hoti, no vāgataṃ na paribhāsati paripucchatāya pañhāya atiyanaṃ ekassa kiñci – ayaṃ vuccate vibhatti hāro.
34何谓逆转之除却？谓一切对立相反之指示，名为逆转。譬如世尊所说，正见之人摒弃邪见，此诸正道尽释。
Tattha katamo parivattano hāro. Yaṃ kiñci paṭipakkhaniddeso, ayaṃ vuccati parivattano hāro. Yathā vuttaṃ bhagavatā sammādiṭṭhikassa purisapuggalassa micchādiṭṭhi nijjiṇṇā hotīti vitthārena sabbāni maggaṅgāni. Ayaṃ vuccate parivattano hāro.
35何谓再现之除却？
Tattha katamo vevacano hāro?
60再现因诸辨说中，一法得以显现。
Vevacanehi anekehi, ekaṃ dhammaṃ pakāsitaṃ;
61在经文中，知晓经文者称为经文通，所谓经文通即是如此。
Sutte yo jānāti suttavidū, vevacano nāma so hāro.
36譬如具寿舍利弗，在一处经过多种说法，世尊称赞他为『大慧者舍利弗、欢喜慧者、急进慧者』，这是以智慧为说法。又如在正道解说中，各个道阶由有为说法来说明。这样无明也用说法来说明。无明是恶根，在各地依各种无明分别而认知。其实并非用此说法议论他法而分裂。所谓比丘，指的是谈论欲爱；有比丘断欲的人，则与彼人共同谈论欲；听闻者如早前之网，同此欲念之网而谈论。所以法中，宣说者说「此法为何谓此法，何谓此说」，应广求通晓语义；得究竟通达者逐一依次演说。因此说法即是说明与解释。
Yathā āyasmā sāriputto ekamhi vatthumhi vevacanena nānāvuttena bhagavatā pasaṃsito ‘‘mahāpañño sāriputto hāsapañño javanapañño’’ti idaṃ paññāya vevacanaṃ. Yathā ca maggavibhaṅge niyyānattho ekamekaṃ maggaṅgaṃ vevacanehi niddiṭṭhaṃ. Evaṃ avijjāya vevacanā. Ekaṃ akusalamūlaṃ tadeva santaṃ tesu tesu janapadesu tena tena pajānanti. Na hi anena tadevapi ālapiyanti aññaṃ bhajati. Sabbakāmajahassa bhikkhunoti kāmā ālapitā. Yassa nitthiṇṇo saṅkoti teyeva kāme saṅkāti ālapati. Suṇamānassa puretaraṃ rajjanti teyeva kāme rajjanti ālapati. Evaṃ suttamhi yo dhammo desiyati tassa pariyeṭṭhi ‘‘katamassa dhammassa idaṃ nāmaṃ katamassa idaṃ vevacana’’nti. Sabbaññū hi yesaṃ yesaṃ yā nirutti hoti, yathāgāmi tena tena desetīti tassa vevacanaṃ pariyesitabbaṃ. Ayaṃ vevacano hāro.
52第五十二。何谓说法？乃是四圣谛，都属于经文之说，是竖起的说法。所谓集谛，是恶生因，指蔽障饮食中有欲、爱、嗔，及其坚固不灭。此中识谓为生起的说法。蔽障饮食中无欲……等等是破灭的说法。
52. Tattha katamo paññatti hāro? Cattāri ariyasaccānīti suttaṃ niddisati, nikkhepapaññatti. Yā samudayapaññatti. Kabaḷīkāre āhāre atthi chando atthi rāgo yāva patiṭṭhitaṃ. Tattha viññāṇaṃ pabhavapaññattiṃ paññapeti. Kabaḷīkāre āhāre natthi chando…pe… samugghāti paññatti.
38又心离欲垢、离生死垢、离无明垢者，称为离弃的说法。欲为第一因，智慧转变其身，咏歌为所悦的说法。世尊舍弃「欲为苦集」的论说，不一概断定所有欲皆集，如放弃生起的欲念，调伏并舍弃，此为否定的说法。所有法无论善恶，皆由其所在境界起，此法便作此法而显现。对此善法持守者，是此法的主导，而有从属关系。说法有二种——依他说与自说。何谓自说？比丘！应修习定力，能如实见知，譬如『色无常』亦如实通达，这自说具足智慧及戒律，如修四禅。具定力者有四根能，分别为四种执持：如定力根、惰性根、警觉根、精进根。此即四圣谛中无犯戒者的智慧根、念处中正念根、精进根。如此依一小处、一业境说法，即应通达此法并加修持。对此必须破除逆境、反面见解。至此多面说法缘由，谓此法为说法。
Tassa kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccatīti pahānapaññattiṃ paññapeti. Taṇhā yassa purakkhatā paññā parivattati gāthā manāpapaññattiṃ paññapeti. Evaṃ pana manāpapaññattīti ekadhammaṃ bhagavā paññapeti. Na hi taṇhā dukkhasamudayoti kāretvā sabbattha taṇhāsamudayo niddisitabbo. Yathā uppannaṃ kāmavitakkaṃ nādhivāseti vinodeti pajahatīti paṭikkhepapaññatti. Evaṃ sabbesaṃ dhammānaṃ kusalānañca akusalānañca yañcassa dhammakkhettaṃ bhavati, so ceva dhammo tattha pavattati. Tadavasiṭṭhā dhammā tassānuvattakā honti. Sā duvidhā paññatti – parādhīnapaññatti ca sādhīnapaññatti ca. Katamā sādhīnapaññatti? Samādhiṃ, bhikkhave , bhāvetha, samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. ‘‘Rūpaṃ anicca’’nti yathābhūtaṃ pajānāti, ayaṃ sādhīnapaññatti parādhīnapaññatti ca, sā paññatti paññāya ca sīlassa ca, yathā cattāri jhānāni bhāvetha. Tassa atthi samādhindriyaṃ mudūni cattāri indriyāni tāni catuparādhīnāni, tīṇi aveccappasādeti parādhīnaṃ samādhindriyaṃ cattāri indriyāni parādhīnāti catūsu ariyasaccesu aparādhīnaṃ paññindriyaṃ satipaṭṭhānesu sammappadhānesu vīriyindriyaṃ. Iti sake padaṭṭhāne sake khettasādhīno so dhammo, so ca tattha paññāpetabbo. Tassa paṭipakkhā nighāto niddisitabbo. Etthāyaṃ anekākārapaññatti kena kāraṇena ayaṃ dhammo paññattoti. Ayaṃ vuccate paññatti.
53第五十三。何谓超越的说法？需要超越六法。哪六？为五蕴、十八界、六根、六尘、诸谛及缘起。未见经文、偈颂、义释所描述。为此诸法中，五蕴之一为感受蕴，依恋、瞋恚、痴惑之根本。感受有三种：乐受则为欢喜，苦受则忧愁，不苦不乐为舍。感受者若堪受即为苦谛。五蕴中，行蕴形身轻忽游走，五蕴中习气之业，三法业或善或不善，或未决定，或未广阔。业是贪染或不染，瞋恚业亦是如此，包括分别与智能作业。不染者心念不作恶业。譬如热铁击木断裂枯烧，染欲业心类比此为作业；不欲业如凉铁，则心念不作恶业。于五蕴中有一非根欲身的想蕴。
53. Tattha katamo otaraṇo hāro? Chasu dhammesu otāretabbaṃ. Katamesu chasu? Khandhesu dhātūsu āyatanesu indriyesu saccesu paṭiccasamuppādesu. Natthi taṃ suttaṃ vā gāthā vā byākaraṇaṃ vā. Imesu channaṃ dhammānaṃ aññatarasmiṃ na sandissati. Ettāvatā esa sabbā desanā yā tā khandhā vā dhātuyo vā āyatanāni vā saccāni vā paṭiccasamuppādo vā, tattha pañcannaṃ khandhānaṃ vedanākkhandho rāgadosamohānaṃ padaṭṭhānaṃ. Tattha tisso vedanāyo tassa sukhāya vedanāya somanasso savicāro, dukkhāya vedanāya domanasso savicāro, adukkhamasukhāya vedanāya upekkho savicāro. Yaṃ puna tattha vedayitaṃ idaṃ dukkhasaccaṃ, khandhesu saṅkhārakkhandho tattha kāyo pamattaṃ saupavattati, tañca saṅkhāragato dvidhā ca bhavaṅgotaraṇaṃ kammaṃ tīṇi ca saṅkhārāni puññābhisaṅkhārā vā apuññā vā āneñjā vā hetu sabbasarāgassa no vītarāgassa, dosassa abhisaṅkhārāni ca avītarāgo ceteti ca pakappeti ca, vītarāgo pana ceteti ca no abhisaṅkharoti, yaṃ uṇhaṃ vajiraṃ kaṭṭhe vā rukkhe vā aññattha vā patantaṃ bhindati ca ḍahati ca, evaṃ sarāgacetanā ceteti ca abhisaṅkharoti ca. Yathā sataṃ vajiraṃ na bhindati na ca ḍahati, evaṃ vītarāgacetanā ceteti na ca abhisaṅkharoti. Tattha pañcannaṃ khandhānaṃ eko khandho anindriyasarīraṃ saññākkhandho.
40十八界即十八界。色界十种，在其中诸色蕴称为苦圣谛。第六识（心识）及心所七种称为识蕴，亦是苦圣谛。法界为法集合之别名，所以诸法因缘、果报、工具、说法等皆是法界，依诸缘显现，应予破除。善、不善、未分别、无疑皆是。十二处中，有十处色界，应证为苦圣谛。色蕴与意识境界识蕴二者应断定为苦圣谛。诸法境界，乃诸根根所作用之法，能被断除。如是发现法界，则发现境界（十八界），二者相依为不增不减。
Tattha dhātūnaṃ aṭṭhārasa dhātuyo. Tattha yā rūpī dasa dhātuyo, tāsu desiyamānāsu rūpakkhandho niddisitabbo, dukkhaṃ ariyasaccaṃ. Yepi ca cha viññāṇakāyā manodhātusattamā, tattha viññāṇakkhandho ca niddisitabbo, dukkhaṃ ariyasaccaṃ. Dhammadhātu pana dhammasamosaraṇā, so dhammo hetunā ca nissandena ca phalena ca kiccena ca vevacanena ca yena yena upalabbhati, tena tena niddisitabbo. Yadi vā kusalā yadi vā akusalā yadi vā abyākatā yadi vā asaṅkhatā. Dvādasannaṃ āyatanānaṃ dasa āyatanāni rūpāni taṃ dukkhaṃ ariyasaccaṃ niddisitabbaṃ. Rūpakkhandho ca manāyatanañca viññāṇakkhandhena niddisitabbaṃ, dukkhaṃ ariyasaccaṃ. Dhammāyatanaṃ nānādhammasamosaraṇaṃ. Tattha ye dhammā indriyānaṃ indriyesu niddisitabbā, ye anindriyānaṃ anindriyesu niddisitabbā. Pariyāyato ca otāretabbā. Yathā sā dhammadhātu tathā dhammāyatanaṃ pariyesitabbaṃ. Yāyeva hi dhammadhātu tadeva dhammāyatanaṃ anūnaṃ anadhikaṃ.
41此中缘起（缘起法）有三种、有四种、也有二种。三种缘起是根据因缘果报而存在。无明、行、渴爱、取是此缘起的因；识、名色、六入、触、受是其缘；而生存是此缘起的果；生与死则是此因缘的依止。
Tattha paṭiccasamuppādo atthi tividho, atthi catubbidho, atthi duvidho. Tattha tividho paṭiccasamuppādo hetuphalanissando. Avijjā saṅkhārā taṇhā upādānaṃ ca ayaṃ hetu, viññāṇaṃ nāmarūpaṃ saḷāyatanaṃ phasso vedanā ca ayaṃ paccayo, yo bhavo ayaṃ vipāko, yā jāti maraṇaṃ ayaṃ nissando.
42如何断说缘起有四种的因、缘、果及依止？无明与渴爱及行与取是缘起的因；识是名色的缘；名色即生，随之而起六处、触、受，即缘；而生是果；生及老死则为依止。
Kathaṃ catubbidho hetu paccayo vipāko nissando ca? Avijjā ca taṇhāsaṅkhārā ca upādānaṃ ca – ayaṃ hetu. Viññāṇaṃ nāmarūpassa paccayo. Nāmarūpaṃ upapajjati, tathā upapannassa saḷāyatanaṃ phasso vedanā ca – ayaṃ paccayo. Yo bhavo ayaṃ vipāko. Yā jāti yā ca jarāmaraṇaṃ – ayaṃ nissando.
43如何断说缘起有二种？无明、行、渴爱、取是此缘起的集（生起）；识、名色、六入、触、受、生、老死则是苦。然无明灭尽者，即行灭尽，是这两谛的对立面。因此缘起因其表现之形态而被分别述说，各应如是分别解释。
Kathaṃ duvidho paṭiccasamuppādo? Avijjā saṅkhārā taṇhā upādānaṃ – ayaṃ samudayo. Viññāṇaṃ nāmarūpaṃ saḷāyatanaṃ phasso vedanā bhavo jāti maraṇañca – idaṃ dukkhaṃ. Yaṃ pana avijjānirodhā saṅkhāranirodho imāni tappaṭipakkhena dve saccāni. Tasmā paṭiccasamuppādo yena ākārena niddiṭṭho, tena tena niddisitabbo.
44又说二十二根。十二根中眼根为忧苦觉受根，因视觉根生起恶感受。男人根与见根系渴爱所缘境。因男子所为得生，故内生自我，一个我欲从此生起。此即我执。女性亦然，随之作乐感受而复随男子根。此种支配下的贪欲法，生于善根之根基而增长。若此支配不得满足，则生苦根及忧苦根及嗔恨，嗔恨乃不善根之本。若培养舍，那舍根意愿产生。无明则生善根之本生长。由此七根因染污而生，无有除现受苦根男性根。又有八根为净信根，至未知之根，此为断苦根道。十根为智慧根，对欲爱生起。意根则对生死爱生起。智慧根对色爱生起。男性根与女性根皆为七根之所造。每根与可随咏语者，皆应如是分别论述。诸蕴、界、处、识、法、缘起中的断除此即遗失之法。
Tathā bāvīsati indriyāni. Dvādasa indriyāni cakkhundriyāni cakkhundriyaṃ yena domanassindriyaṃ, idaṃ dukkhaṃ. Purisindriyaṃ ca diṭṭhiyā ca taṇhāpadaṭṭhānaṃ. Yato puriso purisakānaṃ taṃ evaṃ kātabbatā. Atha ajjhattaṃ sārajjati. Ayaṃ ahaṃkāro taṃ yasā sāratto bahiddhā pariyesati, ayaṃ mamaṃkāro evaṃ itthī, tattha sukhindriyaṃ ca somanassindriyaṃ ca purisindriyassānuvattakā honti. Tassa adhippāyaparipuṇṇā lobhadhammā kusalamūle pavaḍḍhenti. Tassa ce ayamadhippāyo na pāripūriṃ gacchati. Tassa dukkhindriyaṃ ca domanassindriyaṃ ca vattati. Doso ca akusalamūlaṃ pavaḍḍhati. Sace pana upekkhā bhāveti upekkhindriyassa anuvattakāmā bhavati. Amoho ca kusalamūlaṃ pavaḍḍhati. Iti satta indriyāni kilesavatthumupādāya ananvemāni avamāni sabbassa vedanā itthindriyaṃ purisindriyaṃ. Tattha aṭṭha indriyāni saddhindriyaṃ yāva aññātāvino indriyaṃ, ayaṃ dukkhanirodhagāminī paṭipadā. Dasannaṃ paññindriyānaṃ kāmarāgassa padaṭṭhānaṃ. Manindriyaṃ bhavarāgassa padaṭṭhānaṃ. Paññindriyāni rūparāgassa padaṭṭhānaṃ. Itthindriyaṃ ca purisindriyaṃ ca satta paññattiyā padaṭṭhānaṃ. Tattha yena yena indriyena yuttaṃ vā gāthāya otāretuṃ sakkoti, tena tena niddisitabbo. Evaṃ khandhesu dhātūsu āyatanesu saccesu paṭiccasamuppādesu ayaṃ otaraṇo hāro.
5454. 在此何为调查、断除？此处仅以单一偈语开始说。对单一句中缺漏的言语不足以断说。为何？非此言语已论尽，非此言语不足以断说。譬如“慎重保命”偈句独一句即可断说。何故？因此起始未言尽所有意境。
54. Tattha katamo sodhano hāro? Yo gāthā ekena ārambho bhāsissanti. Tattha ekissā bhāsitāya avasiṭṭhāsu bhāsitāsu so attho na niddisitabbo. Kiṃ kāraṇaṃ? Na hi tāva so attho bhāsito, so abhāsito na sakkā niddisituṃ. Yathā kiṃ appamādo amataṃ padanti gāthā ayamekā gāthā niddisitabbā. Kiṃ kāraṇaṃ, atthikkhātāva imassa ārambhassa anabhāsitaṃ?
72如此特别了知，智者于正念中：
Evaṃ visesato ñatvā, appamādamhi paṇḍitā;
73不放逸者生欢喜，乐于圣贤的境界。
Appamāde pamodanti, ariyānaṃ gocare ratāti.
46此即前述。此处应当说明此歌所载义理。为何此处尚存余义未尽？彼等禅定者恒坚猛进，此歌正说明此义。如此若作是歌文时，义理即可宣说。且如过去经典，或论释中对某一主题有所说明。审察比较，若有价值，则此为对所说经文之义理说明。
Idaṃ abhāsitaṃ. Imissāpi gāthāya bhāsitāya attho niddisitabbo. Kiṃ kāraṇaṃ, atthi tattha avasiṭṭhaṃ? Te jhāyino sātatikā, niccaṃ daḷhaparakkamāti gāthā, evaṃ imā gāthāyo upadhāritā yadā bhavanti, tadā attho niddisitabbo. Evaṃ assutapubbesu suttesu byākaraṇesu vā ekuddeso bhāsito. Yā vīmaṃsā tulanā idaṃ atthi kiccaṃ, idaṃ suttaṃ bhāsitaṃ tassa vevacanaṃ niddiṭṭhaṃ vā na vāti. Tattha yā vīmaṃsā, ayaṃ vuccate sodhano hāro.
55第五十五章。这里所说的定是何种呢？即统一性以及差别性。何谓指称知识及业事知识？统一性与差别性犹如指称知识，以一词表达差别性，即智慧；且此为主导法所指称。所谓不成就法所指，即为不成就智慧力。于三宝之中，内化体验、欢喜乐处、回忆佛法僧、正念不逆，即是此智慧力所随顺的对象。正见法进入，乃法眼觉慧之觉支所融入，是无相专注。简言之，道理如未搅拌的水，冷热分开，如纯净之水，是统一与差别。
55. Tattha katamo adhiṭṭhāno hāro? Ekattatā ca vemattatā ca. Tattha kitapaññatti ca kiccapaññatti ca. Sā ekattatā ca vemattatā ca yathā paññatti ekavevacanena vemattatā pajānātīti paññā, sā ca ādhipateyyaṭṭhena paññatti. Yaṃ anomattiyaṭṭhena paññattanti. Taṃ anomattiyaṭṭhena paññābalaṃ. Tanubhūtā gocarattavasā sevasati tīsu ratanesu anussati buddhānussati dhammānussati saṅghānussati aviparītānussaraṇatāya. Sammādiṭṭhi dhammānaṃ pavicayena dhammavicayasambojjhaṅgo abhinīhārato abhiññāti. Saṅkhepena maggā kā vatthu avikopanatāya ekattā, yathā uṇhena saṃsaṭṭhaṃ uṇhodakaṃ, sītena saṃsaṭṭhaṃ sītodakaṃ khārodakaṃ guḷhodakanti, idaṃ ekattatā vemattatā ca.
48实有法从诸差别法聚合而成，其统一性乃真相。四元素即地水火风，便是差别之法。四大悉皆统一为色，此即地水火风四元素之统一。以地元素为例，具坚硬标志，为差别性所在。毛发、指甲、牙齿、皮肤皆包含差别性。由此四大元素即为色之统一。声、香、味、触亦是差别性。
Atthi puna dhammo nānādhammasaṅghato ekato yathārūpaṃ cattāro vāretabbā, tañca rūpanti ekattatā. Pathavīdhātu āpo tejo vāyodhātūti vemattatā. Evaṃ sabbā catasso dhātuyo rūpanti ekattatā, pathavīdhātu āpo tejo vāyodhātūti vemattatā. Pathavīdhātūti lakkhaṇato ekattatā, saṃkiṇṇavatthuto vemattatā. Yaṃ kiñci kakkhaḷalakkhaṇaṃ, sabbaṃ taṃ pathavīdhātūti ekattatā. Kesā lomā nakhā dantā chavi cammanti vemattatā. Evaṃ sabbaṃ catasso dhātuyo rūpanti ekattaṃ. Saddā gandhā rasā phoṭṭhabbāti vemattatā.
49实有法具差别性，另得名称。比如对身观察，新生识、污秽识、肿胀识，为不净观。由彼差别起缘正念，乃证得观之坚定集中能力。此观修习于色法及心法，净化自我观、智慧力。若有人全面利益于智慧，即是差别性，如欲爱、轮回爱、见爱等，为渴爱之差别性。由此对统一与差别之认识对照比较，此为指称。
Atthi puna dhammo vemattatā añño nāmaṃ labhati. Yathā kāyānupassanāya navasaññā vinīlakasaññā uddhumātakasaññā, ayaṃ asubhasaññā, yā ekattatā ārammaṇato vemattato, sā evaṃ saññāvedanāsu ādīnavaṃ samanupassato tathādhiṭṭhānaṃ samādhindriyaṃ ca sāyeva dhammesu tattha saññābhāvanā vīriyindriyaṃ ca dhammesu dhammānupassanā citte attasaññaṃ pajahato paññindriyaṃ ca citte cittānupassanā. (Iti) yo koci ñāṇapacāro sabbaso paññāya gocaro paññā, ayaṃ vemattatā, yathā kāmarāgo bhavarāgo diṭṭhirāgoti vemattatā taṇhāya. Iti yaṃ ekattatāya ca vemattatāya ca ñāṇaṃ vīmaṃsanā tulanā. Ayaṃ adhiṭṭhāno hāro.
56第五十六章。何为妨碍？所谓因缘、条件、烦恼，二者皆尽即为妨碍。故诸法因缘及条件应当探究。
56. Tattha katamo parikkhāro hāro? Sahetu sappaccayaṃ vodānañca saṃkileso ca, yaṃ tadubhayaṃ pariyeṭṭhi, sa parikkhāro hāro. Iti dhammānaṃ sahetukānaṃ hetu pariyesitabbo, sappaccayānaṃ paccayo pariyesitabbo.
51何谓多种不同之因缘与缘起？性即因，依他为缘。依他之缘由因，性因依他缘中，依他缘缘因而生。有无数因，有外施缘。有性为因，依他为缘。生起为因，受持为缘。非内在因，外来为缘。非常因，平常为缘。唯一因，一因多缘。
Tattha kiṃ nānākaraṇaṃ, hetussa ca paccayassa ca? Sabhāvo hetu, parabhāvo paccayo. Parabhāvassa paccayo hetupi, sabhāvassa hetuyā parabhāvassa kassaci paccayo avutto hetu, vutto paccayo. Ajjhattiko hetu, bāhiro paccayo. Sabhāvo hetu, parabhāvo paccayo. Nibbattako hetu, paṭiggāhako paccayo. Nevāsiko hetu, āgantuko paccayo. Asādhāraṇo hetu, sādhāraṇo paccayo. Ekoyeva hetu, aparāparo paccayo.
52须观察因之成因。因与缘各有二种，即接续缘与继次缘。因亦分为接续因与继次因。何为继次缘？无明为名色之继次缘，识为接续缘之缘。若无明灭，则名色亦灭。此处接续缘之因为何？继次缘之因是识，接续缘之因则为他变。因何缘生起各异？彼生起无明之因有灭，形断，拘束，毁坏，故应分别此二因。
Hetussa upakaraṇaṃ samudānetabbo. Samudānaṃ hetu, tattha duvidho hetu. Duvidho paccayo – samanantarapaccayo ca paramparapaccayo ca. Hetupi duvidho – samanantarahetu ca paramparahetu ca. Tattha katamo paramparapaccayo? Avijjā nāmarūpassa paramparapaccayo, viññāṇaṃ samanantarapaccayatāya paccayo. Yadi ādimhi avijjānirodho bhavati nāmarūpassa nirodhopi. Tattha samanantaraṃ kiṃ kāraṇaṃ paramparapaccayo samanantarapaccayo samuddānito, ayaṃ paccayato. Tattha katamo paramparahetu? Vijānantassa paramparahetutāya hetu, aññākāro samanantarahetutāya hetu. Yassa hi yaṃ samanantaraṃ nibbattati, so tassa hetupi jātinirodhā bahi ākāranirodho, ākāranirodhā daṇḍanirodho, daṇḍanirodhā khaṇḍanirodho. Evaṃ hetupi dvidhā so tāhi passitabbo.
53缘起中无明为所因，复以何为因？无智不善思维是因。此因为何？即为行之因，故同时为行之缘，无明是所有因。昔时未悟，因此无明为先，后者为缘。此亦为无明行之缘，具四因：同生因，接续因，依止因，根基因。
Paṭiccasamuppādo yathā avijjāpaccayo tassa puna kiṃpaccayo, ayoniso manasikāro. So kassa paccayo saṅkhārānaṃ, iti paccayo ca samuppannaṃ ca tassa ko hetu avijjāyeva . Tathā hi purimā koṭi na paññāyati. Tattha avijjānusayo avijjāpariyuṭṭhānassa hetu purimā hetu pacchā paccayo, sāpi avijjāsaṅkhārānaṃ paccayo catūhi kāraṇehi sahajātapaccayatāya samanantarapaccayatāya abhisandanapaccayatāya patiṭṭhānapaccayatāya.
57如何以同生因为缘而生起无明行？若心被贪染，随无明复盖，知见尽失。行为三因，立基于四地，此无明力生起迅速增长并茂盛。四因为何？烦恼起，结，取，生。烦恼起与生连结，结合与执取，执取生存，因执取而生存。是故此行三种生起根本，却非虚妄。彼流转之路，诸行受此因缘而生，是故有善恶，有果报，应分明作意，有净有不净，亦应分别，转变生死，遍受诸经记载。
57. Kathaṃ sahajātapaccayatāya avijjāsaṅkhārānaṃ paccayo? Yaṃ cittaṃ rāgapariyuṭṭhaṃ, tattha avijjāpariyuṭṭhānena sabbaṃ paññāya gocaraṃ hanti. Tattha saṅkhārā tipaccayaṭṭhikā addhābhūmikāramahattassa ayaṃ avijjāsahasamuppannaṃ vuddhiṃ virūḷhiṃ vepullatamāpajjantī catūhi kāraṇehi paññā pahīyati. Katamehi catūhi? Anusayo pariyuṭṭhānaṃ saṃyojanaṃ upādānaṃ. Tattha anusayo pariyuṭṭhānaṃ jāti pariyuṭṭhitā saṃyujjati saṃyuttā upādiyati upādānapaccayā bhavo. Evaṃ te saṅkhārā tividhā uppannā bhūmigatā nāsaññattha ayaṃ maggena vinītattāyāti te thāmagatā apativinītātipi te saṅkhārāti vuccati, evaṃ sahetusamuppannaṭṭhena atthi meva paccayā saṅkhārānaṃ paccayo niddiṭṭhaṃ apanetvā kusalaṃ akusalaṃ kusalo ca akusalo ca pakkhipitabbo, vipākadhammā apanetvā vacanīyaṃ avacanīyaṃ vacanīyañca avacanīyañca pakkhipitabbaṃ, bhavaapevirittā, sabbasuttaṃ parikkhipitabbaṃ.
55十如来之力、四个清净境界及善行等，不异于无明接续缘。此无明与识同生，识与后识因缘，后识之因是先识。因无明及识故，无明得生，非由集中念知。彼时轻慢所起，从嫉妒贪恋而起妄念，起异见断见，诸行感根，染贪瞋痴，颠倒见是假知如是。此异乱心识即心之错乱，此错乱识取相差，是名想之错乱。执持邪见者为见之错乱。有八恶行增长，三不善诈起，非正思维生起识与智。由是前后不善之行渐成大盛，是乃不受知妄须，归入生死流转。由无明及其继续缘而生，无明亦由接续缘生。
Dasa tathāgatabalāni cattāri vesārajjāni puññāni anaññākataṃ avijjā samanantarapaccayatāya saṅkhārānaṃ paccayo yena cittena saha samuppannā avijjā tassa cittassa samanantaracittaṃ samuppannanti, tassa yaṃ samanantaracittaṃ samuppannanti, tassa pacchimassa cittassa purimacittaṃ hetupaccayatāya paccayo, tena avijjā hetu tena cittena upādānaṃ anokāsakatā ñāṇaṃ na uppajjanti. Yā tassa appamādā dhātu abhijjhābhisanditā tahiṃ vipallāsā uppajjanti ‘‘asubhe subha’’nti ‘‘dukkhe sukha’’nti, tattha saṅkhārā uppajjanti rattā duṭṭhā mūlassa cetanā rāgapariyuṭṭhānena byāpādapariyuṭṭhānena avijjāpariyuṭṭhānena diṭṭhivipallāso vatthuniddese niddisitabbo , yaṃ viparītacitto vijānāti ayaṃ cittavipallāso, yā viparītasaññā upaggaṇhāti ayaṃ saññāvipallāso. Yaṃ viparītadiṭṭhi abhinivisati ayaṃ diṭṭhivipallāso. Aṭṭha micchattāni vaḍḍhanti, tīṇi akusalāni ayoniso manasikāre uppannaṃ viññāṇañca vijjañca karonti. Iti pubbāparante akusalānātaritaro saṅkhārā vuddhiṃ vepullataṃ gacchanti. Te ca mahatā ca appaṭividitā ponobhavikā saṅkhārā bhavanti. Iti evaṃ avijjā sahajātapaccayatāya saṅkhārānaṃ paccayo samanantarapaccayatāya ca.
58如何以依止因缘则无明行生？彼无明围绕诸行，如莲花于水，或于冷水中渐渐生长茂盛。依此依止故，无明行为因缘生起。
58. Kathaṃ abhisandanākārena avijjā saṅkhārānaṃ paccayo? Sā avijjā te saṅkhāre abhisanneti parippharati. Seyyathāpi nāma uppalaṃ vā padumaṃ vā taṃ udake vaḍḍhaṃ assa, sītena vārinā abhisannaṃ parisandanaṃ vuddhiṃ virūḷhiṃ vepullataṃ āpajjati. Evaṃ abhisandanaṭṭhena avijjā saṅkhārānaṃ paccayo.
57无明怎样成为行蕴的缘起？这些行蕴依止于无明，从无明生起增长、滋长，呈现旺盛状态。如同莲花或水芙蓉依附于土地，因土地而生长、滋长，旺盛丰满。此等行蕴立于无明，依无明生起增长、滋长，呈现旺盛状态。由此可见，无明成为行蕴的缘起。
Kathaṃ patiṭṭhahanaṭṭhena avijjā saṅkhārānaṃ paccayo? Te saṅkhārā avijjāyaṃ nissāya vuddhiṃ virūḷhiṃ vepullataṃ āpajjanti. Seyyathāpi nāma uppalaṃ vā padumaṃ vā pathaviṃ nissāya pathaviṃ patiṭṭhāya vuddhiṃ virūḷhiṃ vepullataṃ āpajjati. Ete saṅkhārā avijjāyaṃ patiṭṭhitā avijjāyaṃ nissāya vuddhiṃ virūḷhiṃ vepullataṃ gacchanti. Evaṃ patiṭṭhahanaṭṭhena avijjā saṅkhārānaṃ paccayo.
58又，因染着贪欲的业力所生的续世存在，即从业力的果报转生而来。这一切业力被无明所迷惑，所以被称作后世的行蕴。同样，由无明所缘生的行蕴存在。又，五种修行人、已入无想定者、出生者、临终者以及是非来者，假若他们无有所觉无所见，那么他们的行蕴凭什么为缘？实际上他们的行蕴是贪欲所生，是执着，是心记忆的延续，这些都是未被消除、不明朗的条件，故而他们依此继续生存行进。如此，无明是行蕴的缘起。又，他们虽然没有执着，但仍有行蕴存在；又他们七种未断的倾向根深蒂固，形成依附的对象。识受基础稳固，识缘生名色。同样，无明是行蕴的缘起。又所有种种积累的业力，都由无明驱使并被渴爱所熏染，同时被愚昧所蒙蔽，因而对其危险未加认识。此即识的种子，也是渴爱之根。又此即无明的迷惑。如此应当说无明是行蕴的缘起。综上所述，即以上种种方式说明无明是行蕴的缘起。
Puna rāgasahagatassa kammassa vipākena paṭisandhimhi bhavo nibbattati, taṃ kammassa sabbaṃ abhiniviṭṭhaṃ aññāṇavasena ponobhavikā saṅkhārāti vuccanti, evampi avijjāpaccayā saṅkhārā atthi. Puna pañcasu ye ca sekkhā puggalā, ye ca asaññisamāpattiṃ samāpannā, ye ca bhavagatā, ye ca antogatāyeva saṃsedajā, ye ca vā pana añño hi koci anāgāmibhūtā na cetenti na ca patthenti, tesaṃ kiṃ paccayā saṅkhārā. Puna rāgā atthi tesaṃ saṅkhārāni upādānāni cittamanussarantiyeva avipakkavipākasamūhatā asamucchinnapaccayā tesaṃ puna ca gato bhavati. Evampi hi avijjāpaccayā saṅkhārā. Puna sā te na upādānā napi saṅkhārā atthi, puna tesaṃ satta anusayā asamūhatā asamucchinnā tadārammaṇaṃ bhavati. Viññāṇassa patiṭṭhāya viññāṇapaccayā nāmarūpaṃ. Evampi avijjāpaccayā saṅkhārā. Puna sā yaṃ kiñci kammaṃ ācayagāmi sabbaṃ taṃ avijjāvasena abhisaṅkhariyati taṇhāvasena ca allīyati aññāṇavasena ca tattha ādīnavampi na jānāti. Tadeva viññāṇabījaṃ bhavati, sāyeva taṇhāsineho bhavati. Sāyeva avijjā sammohoti. Evampi avijjāpaccayā saṅkhārā vattabbā. Iti imehi ākārehi avijjā saṅkhārānaṃ paccayo.
59其间无明作缘，是因无智不善的思维。若有割断力，则为断；若是续，则为继承。续世存在如影子相随，如手推两人其中一人，推者不必是被推之人。贪爱如蓄水未满之器，能吸收水分。若有热火，水流入空中，蒸发干净便无余水。亦如出生死亡的终结，非合适的割断不会发生。行蕴虽存在，却不会断除渴爱。那即非割断。无明的污染即心的染污，这是周遍的堕落。如同识识别不了真理，是无明的毒根。此种种根未被拔除则续生。继起时无割断，续世故未终结。无割断即让心迷蔽，不知真相，由此产生各种由无明引起的污染及堕落。由此可知，无明是场域，称为「贪染」，意即烦恼盛行之地，此即名为行蕴的贪染。
Tattha avijjāya hetu ayoniso manasikāro paccayo hoti. Tattha abhicchedo ayaṃ tattha tatiyaṃ balaṃ nivatti, ayaṃ paṭisandhi. Tattha punabbhavo yo avecchedo asamugghātanaṭṭhena ayaṃ anusayo. Yathā paṭākaṃ vā sāṭakaṃ vā dve janā pīḷesu ca ekā vā balaṃ vā assa nivāṭassesu, na pana pīḷesu soseyya. Tattha yaṃ sinehā āpodhātu anupullanā sosetabbā. Uṇhadhātumāgamma sace puna taṃ ākāse nikkhipeyya taṃ ussāvena yebhuyyataraṃ sinehamāpajjeyya, na hi anāgamma tejodhātuṃ parisesaṃ gaccheyya. Evameva bhavaggaparamāpi samāpatti na anurūpassa samugghātāya saṃvattati. Te hi ālayanti sammasanti, na ca taṇhāya taṇhāpahānaṃ gacchanti. Tattha so asamugghāto. Avijjāya anusayo ca cittassa sampalibodho, idaṃ pariyuṭṭhānaṃ. Yathābhūtaṃ viññāṇassa appaṭivedho ayaṃ avijjāāsavo avijjāviññāṇabījaṃ bhavati. Yaṃ bījaṃ so hetu na samucchijjati, asamucchijjanto paṭisandehati. Paṭisandahanto na samugghātaṃ gacchati. Asamugghātaṃ cittaṃ pariyonahati, pariyonaddhacitto yathābhūtaṃ nappajānāti, iti saññāṇassa sāsavattho, avijjattho, hetuattho, avacchedattho, anivattiattho, phalattho paṭisandhiattho, punabbhavattho, asamugghātattho, anusayattho, pariyuṭṭhānattho, apaṭivedhanattho. Ettāvatā avijjāya khettaṃ niddiṭṭhaṃ bhavati. Ayaṃ vuccate parikkhāro nāma hāro.
59五十九、何谓附加之蔽？此处已被打开与缠绕之物，此处不可详述。此处详述谓心所知识，称作附加之蔽。其名词义乃解开之物与包裹之物，逐渐展开说明。例如什么呢？是比丘们的弃舍，即称解开。
59. Tattha katamo samāropano hāro? Ugghaṭitamhi tamhi santañceva ca naṃ vitthāraṃ pana vattabbaṃ. Vitthāravidhaṃ cittaññā ayaṃ samāropano hāro. Tattha nāmaniddeso upaghaṭakā vatthuniddeso vevacanaṃ vatthubhūto vitthāro. Yathā kiṃ, yā bhikkhūnaṃ vattato pahātabbo, ayaṃ upaghaṭanā.
61何谓附加之蔽？无所弃舍者，唯欲欲及名色舍弃。直到识为止，皆应详细作舍。应当用譬喻令无明显现，此即附加之蔽。依赖之识、根基、渴爱与见解。此见即无明，渴爱为行蕴。此见为缘起，渴爱亦是由无明缘得之行蕴。对此依止之识，即行蕴缘识此识持续至老死，此即前面略说的剩余遗留。
Tattha katamo samāropano? Kiñci na vattabbaṃ, rūparāgaṃ vā nāmavantapahātabbaṃ . Yāva viññāṇanti vitthārena kātabbāni. Avijjā tā opammena paññāpetabbā, ayaṃ samāropano. Nissitacittassa ca mattiko ca nissayo taṇhā ca diṭṭhi ca. Tattha diṭṭhi avijjā taṇhā saṅkhārā. Tattha diṭṭhipaccayā taṇhā ime avijjāpaccayā saṅkhārā. Tattha nissitaṃ viññāṇaṃ idaṃ saṅkhārapaccayā viññāṇaṃ yāva jarāmaraṇaṃ, idaṃ saṃkhittena bhāsite avasiṭṭhaṃ paropayati.
62尚无依止者之所动摇，无此见解与渴爱之舍弃，因故布施无明见解灭及生起时，虽舍一法而执他法，如猴子一般，奔逐别法。及于野中无别法可奔逐时，爱欲之念便无。因念已灭，心力注于强盛处，即未立定识。故识灭无取无欲，识灭即名识与名色止息至老死止息，此即附加之蔽。
Anissitassa calitaṃ natthīti tassa evaṃ diṭṭhiyā taṇhāya ca pahānaṃ tattha diṭṭhiavijjānirodhāya bhūtaṃ viññāṇaṃ sarāgaṭṭhāniyesu dhammesu taṃ taṃ dhammaṃ upecca aññaṃ dhammaṃ dhāvati makkaṭopamatāya, atha khvassa parittesu dhammesu sarāgaṭṭhāniyesu chandarāgo natthi kuto tato calanā, adhimattesu sattesu cittaṃ nivessayati taṃ apatiṭṭhitaṃ viññāṇaṃ anāhāraṃ nirujjhati viññāṇanirodhā nāmarūpanirodho yāva jarāmaraṇanirodho. Ayaṃ samāropano.
63在此，因贪欲而动摇的识，连带其执着也随之动摇。于此动摇之中，分别散乱的烦恼有三种，并且强烈地被调伏。故说：动摇之中，就是不安，那里有安稳。所称的「加于动摇者」即指此。至于那种加于安稳的身心，则感受快乐，快乐之心安住于定。此时，便得智慧见知所称为解脱之境。阿赖耶毒烦恼之尽灭，解脱乃生，不复再现。该类解脱之生、住、灭，无论生住灭三者，无不相续相联，不为粗重杂乱结合所扰。此即是不依他起、无余依止的涅槃要义。此教法中心所宣说，谓之「加于身心的动摇束缚」。并非一切被烦恼污染的经文都称为污染相依，亦非所有法都能被加于身心。如此在染污所著、断绝所依二者之间，谓之此动摇束缚。以上共计十六种束缚。
Tattha rāgavasena viññāṇassa calitaṃ sapariggaho, tasmiṃ calite asati yo parikilesopacāro tividho aggi paṭippassaddho bhavati. Tenāha calite asante passaddhi hoti. Tattha yaṃ samāropanā passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Yāva vimuttitamiti ñāṇadassanaṃ bhavati. So āsavānaṃ khayā ca vimutti no upapajjati. Tassa upapattissa āgatigatiyā asantiyā nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassāti anupādisesā nibbānadhātu. Idamassa suttassa majjhe samāropitaṃ paṭiccasamuppāde ca vimuttiyaṃ ca yogo na ca etaṃ tassa saṃkhittena bhāsitassa vitthārena atthaṃ vibhajjanti. Ayaṃ vuccate samāropano hāro. Na ca saṃkilesabhāgiyena suttena saṃkilesabhāgiyo ye ca dhammā samāropayitabbā nāññe. Evaṃ vāsanābhāgiye nibbedhabhāgiye, ayaṃ samāropano hāro. Ime soḷasa hārā.
92苏维拉的玛哈咖咤那住阎浮林者的藏教示中
Suvīrassa mahākaccāyanassa jambuvanavāsino peṭakopadese
64第五地。
Pañcamā bhūmi.